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أسس بناء شخصية الطفل المسلم
أسس بناء شخصية الطفل المسلم
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ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ
ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻭﻋﻠﻰ ﺁﻟـﻪ ﻭﺻـﺤﺒﻪ
ﺃﲨﻌﲔ،ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ.
ﺃﻣﺎ ﺑﻌﺪ:
ﻓﻘﺪ ﺍﻫﺘﻢ ﺍﻹﺳﻼﻡ ﺑﺎﻟﻜﺒﺎﺭ ﻭﺍﻟﺼﻐﺎﺭ ،ﺍﻟﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ ،ﺍﻷﺻﺤﺎﺀ ﻭﺍﳌﺮﺿﻰ ،ﻭﺫﻟﻚ ﰲ ﻛـﻞ
ﺷﺆﻭﻥ ﺣﻴﺎﻢ ﺍﳋﺎﺻﺔ ﻭﺍﻟﻌﺎﻣﺔ ؛ ﺫﻟﻚ ﻷﻧﻪ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﻌﻠﻴﻢ ﺍﳋﺒﲑ ،ﺍﻟﻘﺎﺋﻞ
ﺱ ﻋﹶﻠﻴﻬﺎ ﻟﹶـﺎ ﺗﺒـﺪِﻳ ﹶﻞ
ﻚ ﻟِﻠﺪﻳ ِﻦ ﺣﻨِﻴﻔﹰﺎ ِﻓ ﹾﻄ ﺮ ﹶﺓ ﺍﻟﱠﻠ ِﻪ ﺍﱠﻟﺘِﻲ ﹶﻓﻄﹶ ﺮ ﺍﻟﻨﺎ ﰲ ﳏﻜﻢ ﻛﺘﺎﺑﻪ }:ﹶﻓﹶﺄِﻗ ﻢ ﻭ ﺟ ﻬ
ﺱ ﻟﹶﺎ ﻳ ﻌﹶﻠﻤﻮ ﹶﻥ { ) (٣٠ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ. ﻚ ﺍﻟﺪﻳ ﻦ ﺍﹾﻟ ﹶﻘﻴ ﻢ ﻭﹶﻟ ِﻜ ﻦ ﹶﺃ ﹾﻛﹶﺜ ﺮ ﺍﻟﻨﺎ ِ
ﺨ ﹾﻠ ِﻖ ﺍﻟﱠﻠ ِﻪ ﹶﺫِﻟ
ِﻟ
ﻭﺑﻨﺎﺀ ﺷﺨﺼﻴﺔ ﺍﻟﻄﻔﻞ ﺍﳌﺴﻠﻢ ﻳﻌ ﺪ ﻫﺪﻓﹰﺎ ﺃﺳﺎﺳﻴﹰﺎ ﻣﻦ ﺃﻫﺪﺍﻑ ﺭﺳﺎﻟﺔ ﺍﻹﺳـﻼﻡ ،ﺫﻟـﻚ ﻷﻥ
ﺍﻷﻃﻔﺎﻝ ﻫﻢ ﺟﻴﻞ ﺍﳌﺴﺘﻘﺒﻞ ﺍﳌﻨﺸﻮﺩ ،ﻭﺭﺃﲰﺎﻝ ﺍﻷﻣﻢ .
ﻓﻤﺎ ﻧﺰﺭﻋﻪ ﺍﻟﻴﻮﻡ ﺳﻮﻑ ﳓﺼﺪ ﲦﺎﺭﻩ ﰲ ﺍﻟﻐﺪ ،ﻭﻣﻦ ﺯﺭﻉ ﺍﻟﺸ ﺮ ﻭﺍﻟﻔﺴﺎ ﺩ ،ﻓﻠـﻦ ﳛـﺼﺪ ﺇﻻ
ﺍﻟﻨﺪﺍﻣﺔ .
ﻭﻗﺪ ﺃﻭﱃ ﺍﻟﻌﺎﱂ ﺍﻟﻴﻮﻡ ﺍﻟﻄﻔﻮﻟﺔ ﺍﻫﺘﻤﺎﻣﻪ ،ﻭﺫﻟﻚ ﻷﳘﻴﺘﻬﺎ ﺍﻟﺒﺎﻟﻐﺔ ،ﻭﺃﻧﺸﺌﺖ ﻣﺮﺍﻛﺰ ﺍﻟﺒﺤـﻮﺙ
ﻭﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﱵ ﺗﻌﲎ ﺑﺬﻟﻚ.
ﻭﻣﻊ ﺍﻷﺳﻒ ﻓﻘﺪ ﺃﺧﺬ ﺍﳌﺴﻠﻤﻮﻥ ﺇﺑﺎﻥ ﺍﻟﻐﺰﻭ ﺍﻟﻔﻜﺮﻱ ﻭﺍﻟﺜﻘﺎﰲ ﻳﺴﺘﻮﺭﺩﻭﻥ ﻛﻞ ﺷﻲﺀ ﻣـﻦ
ﻋﻨﺪ ﺍﻵﺧﺮﻳﻦ ،ﻭﻣﻦ ﺫﻟﻚ ﺃﺳﺎﻟﻴﺐ ﺗﺮﺑﻴﺔ ﺍﻷﻃﻔﺎﻝ ،ﻧﺎﺳﲔ ﺃﻭ ﻣﺘﻨﺎﺳﲔ ﺃﻥ ﺍﻟﺘﺮﺑﻴﺔ ﻫﻲ ﻧﺘـﺎﺝ
ﻼ ﺻـﺎﳊﹰﺎ ؛
ﻓﻜﺮ ﻭﺃﺧﻼﻕ ﻭﻗﻴﻢ ﺃﻳﺔ ﺃﻣﺔ ﻣﻦ ﺍﻷﻣﻢ ،ﻭﺃﻥ ﻫﺬﻩ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳌﺴﺘﻮﺭﺩﺓ ﻟﻦ ﺗﺮﰊ ﺟﻴ ﹰ
ﺫﻟﻚ ﻷﺎ ﺘﻢ ﺑﺒﻌﺾ ﺍﳉﻮﺍﻧﺐ ﻭﻻﺳﻴﻤﺎ ﺍﳌﺎﺩﻳﺔ ﻣﻨﻬﺎ ،ﻭﻤﻞ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴـﺔ ،ﻛﻤـﺎ ﺃﻥ
ﺍﻫﺘﻤﺎﻣﻬﺎ ﺑﺎﳉﻮﺍﻧﺐ ﺍﳌﺎﺩﻳﺔ ﻳﻘﻮﻡ ﻋﻠﻰ ﺇﻃﻼﻕ ﺍﻟﺸﻬﻮﺍﺕ ،ﻭﺇﻋﻄﺎﺀ ﺍﻟﻄﻔﻞ ﺍﳊﺮﻳﺔ ﺍﳌﻄﻠﻘـﺔ ﰲ
ﺫﻟﻚ .
ﻭﻫﺬﺍ ﻣﺎ ﻳﺘﻨﺎﰱ ﺗﻨﺎﻓﻴﹰﺎ ﺗﺎﻣﺎ ﻣﻊ ﺭﺳﺎﻟﺔ ﺍﻹﺳﻼﻡ ،ﺍﻟﱵ ﲣﺘﻠﻒ ﰲ ﻧﻈﺮﺎ ﻟﻺﻧـﺴﺎﻥ ﻭﺍﻟﻜـﻮﻥ
ﻭﺍﳊﻴﺎﺓ ﻋﻦ ﻛﻞ ﻫﺬﻩ ﺍﻟﻨﻈﺮﺍﺕ ﺍﻟﻘﺎﺻﺮﺓ ﻭﺍﻟﻀﺤﻠﺔ .
١
ﻭﲟﺎ ﺃﻥ ﺍﻹﺳﻼﻡ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﻠﻢ ﻳﺘﺮﻙ ﺍﳌﻨﻬ ﺞ ﺍﻹﺳﻼﻣ ﻲ ﻧﺎﺣﻴ ﹰﺔ ﻣﻦ ﻧﻮﺍﺣﻲ ﺇﺻـﻼﺡ
ﺍﻟﻔﺮﺩ ﻭﺍﻷﺳﺮﺓ ﻭﺍﺘﻤﻊ،ﻣﺎﺩﻳ ﹰﺔ ﻛﺎﻧﺖ ﺃﻭ ﻣﻌﻨﻮﻳ ﹰﺔ.
ﺇﻥ ﻫﺬﻩ ﺍﻟﺒﺸﺮﻳﺔ -ﻭﻫﻲ ﻣﻦ ﺻﻨﻊ ﺍﻟﻠﹼﻪ -ﻻ ﺗﻔﺘﺢ ﻣﻐﺎﻟﻴﻖ ﻓﻄﺮﺎ ﺇﻻ ﲟﻔﺎﺗﻴﺢ ﻣﻦ ﺻﻨﻊ ﺍﻟﻠﹼـﻪ
ﻭﻻ ﺗﻌﺎﰿ ﺃﻣﺮﺍﺿﻬﺎ ﻭﻋﻠﻠﻬﺎ ﺇﻻ ﺑﺎﻟﺪﻭﺍﺀ ﺍﻟﺬﻱ ﳜﺮﺝ ﻣﻦ ﻳﺪﻩ -ﺳﺒﺤﺎﻧﻪ -ﻭﻗـﺪ ﺟﻌـﻞ ﰲ
ﻣﻨﻬﺠﻪ ﻭﺣﺪﻩ ﻣﻔﺎﺗﻴﺢ ﻛﻞ ﻣﻐﻠﻖ ،ﻭﺷﻔﺎﺀ ﻛﻞ ﺩﺍﺀ } :ﻭﻧﻨ ﺰﻝﹸ ِﻣ ﻦ ﺍﹾﻟ ﹸﻘﺮﺁ ِﻥ ﻣﺎ ﻫ ﻮ ِﺷﻔﹶﺎﺀ ﻭ ﺭ ﺣ ﻤ ﹲﺔ
ﲔ ﹶﺇ ﱠﻻ ﺧﺴﺎ ﺭﺍ{ ) (٨٢ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ .. ﲔ ﻭ ﹶﻻ ﻳﺰِﻳ ﺪ ﺍﻟﻈﱠﺎِﻟ ِﻤ ﻟﱢ ﹾﻠ ﻤ ﺆ ِﻣِﻨ
ﺕ ﹶﺃ ﱠﻥ ﹶﻟﻬـ ﻢ ﲔ ﺍﱠﻟﺬِﻳ ﻦ ﻳ ﻌ ﻤﻠﹸﻮ ﹶﻥ ﺍﻟﺼﺎِﻟﺤﺎ ِ ﺸ ﺮ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ
}ِﺇ ﱠﻥ ﻫﺬﹶﺍ ﺍﹾﻟ ﹸﻘﺮﺁ ﹶﻥ ِﻳ ﻬﺪِﻱ ِﻟﱠﻠﺘِﻲ ِﻫ ﻲ ﹶﺃ ﹾﻗ ﻮ ﻡ ﻭﻳﺒ
ﹶﺃ ﺟﺮﺍ ﹶﻛِﺒﲑﺍ{ ) (٩ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ..
ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﺒﺸﺮﻳﺔ ﻻ ﺗﺮﻳﺪ ﺃﻥ ﺗﺮﺩ ﺍﻟﻘﻔﻞ ﺇﱃ ﺻﺎﻧﻌﻪ ،ﻭﻻ ﺃﻥ ﺗﺬﻫﺐ ﺑﺎﳌﺮﻳﺾ ﺇﱃ ﻣﺒﺪﻋـﻪ،
ﻭﻻ ﺗﺴﻠﻚ ﰲ ﺃﻣﺮ ﻧﻔﺴﻬﺎ ،ﻭﰲ ﺃﻣﺮ ﺇﻧﺴﺎﻧﻴﺘﻬﺎ ،ﻭﰲ ﺃﻣﺮ ﺳﻌﺎﺩﺎ ﺃﻭ ﺷﻘﻮﺎ ..ﻣﺎ ﺗﻌﻮﺩﺕ ﺃﻥ
ﺗﺴﻠﻜﻪ ﰲ ﺃﻣﺮ ﺍﻷﺟﻬﺰﺓ ﻭﺍﻵﻻﺕ ﺍﳌﺎﺩﻳﺔ ﺍﻟﺰﻫﻴﺪﺓ ﺍﻟﱵ ﺗﺴﺘﺨﺪﻣﻬﺎ ﰲ ﺣﺎﺟﺎﺎ ﺍﻟﻴﻮﻣﻴﺔ ﺍﻟﺼﻐﲑﺓ
..ﻭﻫﻲ ﺗﻌﻠﻢ ﺃﺎ ﺗﺴﺘﺪﻋﻲ ﻹﺻﻼﺡ ﺍﳉﻬﺎﺯ ﻣﻬﻨﺪﺱ ﺍﳌﺼﻨﻊ ﺍﻟﺬﻱ ﺻﻨﻊ ﺍﳉﻬﺎﺯ .ﻭﻟﻜﻨـﻬﺎ ﻻ
ﺗﻄﺒﻖ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ ،ﻓﺘﺮﺩﻩ ﺇﱃ ﺍﳌﺼﻨﻊ ﺍﻟﺬﻱ ﻣﻨﻪ ﺧﺮﺝ ،ﻭﻻ ﺃﻥ ﺗـﺴﺘﻔﱵ
ﺍﳌﺒﺪﻉ ﺍﻟﺬﻱ ﺃﻧﺸﺄ ﻫﺬﺍ ﺍﳉﻬﺎﺯ ﺍﻟﻌﺠﻴﺐ ،ﺍﳉﻬﺎﺯ ﺍﻹﻧﺴﺎﱐ ﺍﻟﻌﻈﻴﻢ ﺍﻟﻜﺮﱘ ﺍﻟـﺪﻗﻴﻖ ﺍﻟﻠﻄﻴـﻒ،
ﺼﺪﻭ ِﺭ .ﺃﹶﻻ ﻳ ﻌﹶﻠ ﻢ
ﺕ ﺍﻟ
ﺍﻟﺬﻱ ﻻ ﻳﻌﻠﻢ ﻣﺴﺎﺭﺑﻪ ﻭﻣﺪﺍﺧﻠﻪ ﺇﻻ ﺍﻟﺬﻱ ﺃﺑﺪﻋﻪ ﻭﺃﻧﺸﺄﻩِ» :ﺇﻧ ﻪ ﻋﻠِﻴ ﻢ ﺑِﺬﺍ ِ
ﺨِﺒﲑ؟"..
ﻒ ﺍﹾﻟ
ﻣ ﻦ ﺧﹶﻠ ﻖ ﻭ ﻫ ﻮ ﺍﻟﱠﻠﻄِﻴ
ﻭﻣﻦ ﻫﻨﺎ ﺟﺎﺀﺕ ﺍﻟﺸﻘﻮﺓ ﻟﻠﺒﺸﺮﻳﺔ ﺍﻟﻀﺎﻟﺔ .ﺍﻟﺒﺸﺮﻳﺔ ﺍﳌﺴﻜﻴﻨﺔ ﺍﳊﺎﺋﺮﺓ ،ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﱵ ﻟـﻦ ﲡـﺪ
ﺍﻟﺮﺷﺪ ،ﻭﻟﻦ ﲡﺪ ﺍﳍﺪﻯ ،ﻭﻟﻦ ﲡﺪ ﺍﻟﺮﺍﺣﺔ ،ﻭﻟﻦ ﲡﺪ ﺍﻟﺴﻌﺎﺩﺓ ،ﺇﻻ ﺣﲔ ﺗﺮﺩ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺒـﺸﺮﻳﺔ
ﺇﱃ ﺻﺎﻧﻌﻬﺎ ﺍﻟﻜﺒﲑ ،ﻛﻤﺎ ﺗﺮﺩ ﺍﳉﻬﺎﺯ ﺍﻟﺰﻫﻴﺪ ﺇﱃ ﺻﺎﻧﻌﻪ ﺍﻟﺼﻐﲑ!. ١
ﻓﺎﳌﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ ﻣﺘﻜﺎﻣﻞ ﻣﻦ ﻛﻞ ﺍﳉﻮﺍﻧﺐ ،ﺻﺎﱀ ﻟﻜﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ .
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ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﺘﺰﻧﺔ ﺫﺍﺕ ﺃﺛﺮ ﻓﻌﺎﻝ ﰲ ﺣﻴﺎﺓ ﺍﻷﻓﺮﺍﺩ ﻭﺍﳉﻤﺎﻋﺎﺕ ،ﻭﻻ ﺗﺘﻜﺎﻣﻞ ﺇﻻ ﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ
ﻗﺪ ﻭﺟﻬﺖ ﻣﻦ ﻛﻞ ﺟﻮﺍﻧﺒﻬﺎ ،ﻭﺭﺑﻴﺖ ﻣﻦ ﻛﺎﻓﺔ ﺃﻗﻄﺎﺭﻫﺎ ،ﻭﻫﺬﺑﺖ ﻣﻦ ﻛﻞ ﺃﻃﺮﺍﻓﻬﺎ .
ﻭﺇﺫﺍ ﺗﺄﻣﻠﻨﺎ ﺣﺮﻛﺔ ﺍﻟﺘﺎﺭﻳﺦ ،ﻭﺟﺪﻧﺎ ﺃﳘﻴﺔ ﺑﻨﺎﺀ ﻭﺗﻜﻮﻳﻦ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻘﻮﻳﺔ ،ﻓﻼ ﺗﻐﻴﲑ ﻟﻠﻮﺍﻗـﻊ
ﺍﻟﻔﺎﺳﺪ ،ﺍﳌﻨﺤﺮﻑ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ،ﻣﻦ ﻏﲑ ﻗﻮﺓ ،ﻭﻻ ﻗﻮﺓ ﻣﻦ ﻏﲑ ﺑﻨﺎﺀ ،ﻭﻻ ﺑﻨﺎﺀ ﻣﻦ ﻏﲑ
ﺇﻋﺪﺍﺩ ،ﻭﺗﻜﻮﻳﻦ ،ﻭﺗﺮﺑﻴﺔ .
ﻭﺇﻥ ﺃﺧﺼﺐ ﳎﺎ ٍﻝ ﻟﻠﺒﻨﺎﺀ ﺍﻟﺘﺮﺑﻮﻱ ﻣﺮﺣﻠﺔ ﺍﻟﻄﻔﻮﻟﺔ ،ﺍﻟﱵ ﻫﻲ ﺃﻃﻮﻝ ﻓﺘﺮﺓ ﻣﻦ ﺑﲔ ﺍﻟﻜﺎﺋﻨـﺎﺕ
ﻼ:
ﺍﳊﻴﺔ ،ﻭﺗﺘﻤﻴﺰ ﺍﻟﻄﻔﻮﻟﺔ ﺍﻟﺒﺸﺮﻳﺔ ﻛﺬﻟﻚ ﺑﺎﳌﺮﻭﻧﺔ ﻭﺍﻟﺼﻔﺎﺀ ﻭﺍﻟﻔﻄﺮﻳﺔ ،ﻭﻫﻲ ﲤﺘﺪ ﺯﻣﻨﹰﺎ ﻃـﻮﻳ ﹰ
ﻳﺴﺘﻄﻴﻊ ﺍﳌﺮﰊ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﺍﻟﻄﻮﻳﻠﺔ ،ﺃﻥ ﻳﻐﺮﺱ ﰲ ﻧﻔﺲ ﺍﻟﻄﻔﻞ ﻣﺎ ﻳﺮﻳﺪ ،ﻭﺃﻥ ﻳﻮﺟﻬـﻪ
ﺣﺴﺒﻤﺎ ﻳﺮﺳﻢ ﻟﻪ ﻣﻦ ﺧﻄﺔ ،ﻭﻳﺘﻌﺮﻑ ﺇﱃ ﺃﻣﻜﺎﻧﺎﺗﻪ ،ﻭﻳﺘﻨﺒﺄ ﲟﺴﺘﻘﺒﻠﻪ ﺑﻘﺪﺭ ﺍﳌﺴﺘﻄﺎﻉ ،ﻭﻛﻠﻤـﺎ
ﺗﺪﻋﻢ ﺑﻨﺎﺀ ﺍﻟﻄﻔﻮﻟﺔ ﺑﺎﻟﺮﻋﺎﻳﺔ ﻭﺍﻹﺷﺮﺍﻑ ﻭﺍﻟﺘﻮﺟﻴﻪ ،ﻛﻠﻤﺎ ﻛﺎﻧﺖ ﺃﺛﺒﺖ ،ﻭﺃﺭﺳﺦ ،ﺃﻣﺎﻡ ﺍﳍﺰﺍﺕ
ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﺍﻟﱵ ﺳﺘﻌﺘﺮﺽ ﺍﻟﻄﻔﻞ ﰲ ﻣﺴﺘﻘﺒﻞ ﺷﺒﺎﺑﻪ .
ﻟﺬﻟﻚ ﻓﺈﻥ ﻋﻤﻞ ﺍﻟﻮﺍﻟﺪ ﺍﻟﻔﻌﺎﻝ ﻳﺒﺪﺃ ﻣﻦ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ،ﺍﻟﺬﻱ ﰎ ﺍﻟﺘﻮﺳﻊ ﰲ ﺷﺮﺣﻪ ،ﻭﺿـﺮﺏ
ﺍﻷﻣﺜﻠﺔ ﺍﻟﻨﻤﻮﺫﺟﻴﺔ ،ﻟﻜﻞ ﻓﻜﺮﺓ ،ﻟﺘﻜﻮﻥ ﺫﺧﺮﺍ ﻟﻠﻤﺮﺑﲔ ،ﻭﺗﻐﺬﻳﺔ ﻟﻸﻃﻔﺎﻝ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﺑﻦ ﺳﻴﻨﺎ
ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺴﻴﺎﺳﺔ :ﺑﺎﺏ ﺳﻴﺎﺳﺔ ﺍﻟﺮﺟﻞ ﻭﻟﺪﻩ -ﻓﺘﺮﺓ ﺑﺪﺍﻳﺔ ﺍﻟﺘﺮﺑﻴﺔ ﻋﻠﻰ ﺣﺪ ﺗﻌﺒﲑﻩ ": -ﻓﺈﺫﺍ
ﻓﻄﻢ ﻳﺒﺪﺃ ﺑﺘﺄﺩﻳﺒﻪ ،ﻭﺭﻳﺎﺿﺔ ﺃﺧﻼﻗﻪ ،ﻗﺒﻞ ﺃﻥ ﺠﻢ ﻋﻠﻴﻪ ﺍﻷﺧﻼﻕ ﺍﻟﻠﺌﻴﻤﺔ ".
ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﻓﻜﺮﺓ ﺍﺳﺘﺼﻐﺎﺭ ﺍﻟﻄﻔﻞ ،ﻭﺇﳘﺎﻝ ﺗﻮﺟﻴﻬﻪ ،ﺗﻌﺘﱪ ﺑﺎﻃﻠﺔ ،ﻭﺇﳕﺎ ﻣﻦ ﺑﺪﺍﻳﺔ ﺍﻟﻔﻄـﺎﻡ
ﻳﺒﺪﺃ ﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻹﺭﺷﺎﺩ ،ﻭﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ،ﻭﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ،ﻭﺍﻟﺘﺤﺒﻴﺐ ﻭﺍﻟﺘﻘﺒﻴﺢ ،ﻭﻫﻜﺬﺍ.
ﻱ.
ﻭﺍﻵﻥ ﺳﻨﺒﺪﺃ ﺑﺎﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺃﺳﺲ ﺑﻨﺎﺀ ﺷﺨﺼﻴﺔ ﺍﻟﻄﻔﻞ ،ﻭﰲ ﻣﻘﺪﻣﺘﻬﺎ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻌﻘﹶﺪ
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@ @ÞŽ ëþa@ÝŽ –ÐÛa
@@ @@@@ðş †ÔÈÛa@õŽ bäjÛa
ﲤﻬﻴﺪ :
ﺗﺘﻤﻴﺰ ﺍﻟﻌﻘﺒﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ -ﺍﻹﳝﺎﻥ ﺑﺎﷲ ،ﻭﻣﻼﺋﻜﺘﻪ ،ﻭﻛﺘﺒﻪ ،ﻭﺭﺳـﻠﻪ ،ﻭﺍﻟﻴـﻮﻡ ﺍﻵﺧـﺮ،
ﻭﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ -ﺑﺄﺎ ﻛﻠﻬﺎ ﻏﻴﺐ ،ﳛﺎﺭ ﺍﳌﺮﺀ ﻛﻴﻒ ﻳﻘـﺪﻣﻬﺎ
ﻟﻠﻄﻔﻞ ،ﻛﻴﻒ ﺳﻴﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ ﻫﺬﺍ ﺍﻟﻄﻔﻞ ؟ ﻭﻛﻴﻒ ﳝﻜﻦ ﺗﺒﺴﻴﻄﻬﺎ ؟ ﻭﻛﻴﻒ ﻳﻌﺮﺿـﻬﺎ ؟
ﺃﻣﺎﻡ ﻛﻞ ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ ﻭﻏﲑﻫﺎ ،ﺗﺄﺧﺬ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺍﳊﲑﺓ ﻭﺍﻻﺳﺘﻔﺴﺎﺭ ﻋﻦ ﻫـﺬﻩ ﺍﻟﻜﻴﻔﻴـﺎﺕ،
ﻭﻟﻜﻦ ﻣﻦ ﺧﻼﻝ ﺗﻌﺎﻣﻞ ﺍﻟﺮﺳﻮﻝ ﻣﻊ ﺍﻷﻃﻔﺎﻝ ،ﳒﺪ ﲬﺴﺔ ﺃﺭﻛﺎﻥ ﺃﺳﺎﺳﻴﺔ ﰲ ﺗﺜﺒﻴﺖ ﻫﺬﻩ
ﺍﻟﻌﻘﻴﺪﺓ:
ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ﺭﲪﻪ ﺍﷲ" :ﺍﻋﻠﻢ ﺃﻥ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﰲ ﺗﺮﲨﺔ ﺍﻟﻌﻘﻴﺪﺓ ﻳﻨﺒﻐـﻲ ﺃﻥ ﻳﻘـﺪﻡ ﺇﱃ
ﺍﻟﺼﱯ ﰲ ﺃﻭﻝ ﻧﺸﻮﻩ ﻟﻴﺤﻔﻈﻪ ﺣﻔﻈﺎ ،ﰒ ﻻ ﻳﺰﺍﻝ ﻳﻨﻜﺸﻒ ﻟﻪ ﻣﻌﻨﺎﻩ ﰲ ﻛﱪﻩ ﺷـﻴﺌﺎ ﻓـﺸﻴﺌﺎ،
ﻓﺎﺑﺘﺪﺍﺅﻩ ﺍﳊﻔﻆ ﰒ ﺍﻟﻔﻬﻢ ﰒ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻹﻳﻘﺎﻥ ﻭﺍﻟﺘﺼﺪﻳﻖ ﺑﻪ ،ﻭﺫﻟﻚ ﳑﺎ ﳛﺼﻞ ﰲ ﺍﻟﺼﱯ ﺑﻐﲑ
ﺑﺮﻫﺎﻥ ،ﻓﻤﻦ ﻓﻀﻞ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﺷﺮﺣﻪ ﰲ ﺃﻭﻝ ﻧﺸﻮﻩ ﻟﻺﳝﺎﻥ ﻣﻦ ﻏﲑ
ﺣﺎﺟﺔ ﺇﱃ ﺣﺠﺔ ﻭﺑﺮﻫﺎﻥ ،ﻭﻛﻴﻒ ﻳﻨﻜﺮ ﺫﻟﻚ ﻭﲨﻴﻊ ﻋﻘﺎﺋﺪ ﺍﻟﻌﻮﺍﻡ ﻣﺒﺎﺩﻳﻬﺎ ﺍﻟـﺘﻠﻘﲔ ﺍـﺮﺩ
ﻭﺍﻟﺘﻘﻠﻴﺪ ﺍﶈﺾ ،ﻧﻌﻢ ﻳﻜﻮﻥ ﺍﻻﻋﺘﻘﺎﺩ ﺍﳊﺎﺻﻞ ﲟﺠﺮﺩ ﺍﻟﺘﻘﻠﻴﺪ ﻏﲑ ﺧﺎﻝ ﻋﻦ ﻧﻮﻉ ﻣﻦ ﺍﻟﻀﻌﻒ
ﰲ ﺍﻻﺑﺘﺪﺍﺀ ﻋﻠﻰ ﻣﻌﲎ ﺃﻧﻪ ﻳﻘﺒﻞ ﺍﻹﺯﺍﻟﺔ ﺑﻨﻘﻴﻀﻪ ﻟﻮ ﺃﻟﻘﻰ ﺇﻟﻴﻪ ،ﻓﻼ ﺑﺪ ﻣﻦ ﺗﻘﻮﻳﺘـﻪ ﻭﺇﺛﺒﺎﺗـﻪ ﰲ
ﻧﻔﺲ ﺍﻟﺼﱯ ﻭﺍﻟﻌﺎﻣﻲ ﺣﱴ ﻳﺘﺮﺳﺦ ﻭﻻ ﻳﺘﺰﻟﺰﻝ ،ﻭﻟﻴﺲ ﺍﻟﻄﺮﻳﻖ ﰲ ﺗﻘﻮﻳﺘﻪ ﻭﺇﺛﺒﺎﺗـﻪ ﺃﻥ ﻳﻌﻠـﻢ
ﺻﻨﻌﺔ ﺍﳉﺪﻝ ﻭﺍﻟﻜﻼﻡ ؛ﺑﻞ ﻳﺸﺘﻐﻞ ﺑﺘﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ﻭﺗﻔﺴﲑﻩ ﻭﻗﺮﺍﺀﺓ ﺍﳊﺪﻳﺚ ﻭﻣﻌﺎﻧﻴﻪ ،ﻭﻳﺸﺘﻐﻞ
ﺑﻮﻇﺎﺋﻒ ﺍﻟﻌﺒﺎﺩﺍﺕ ،ﻓﻼ ﻳﺰﺍﻝ ﺍﻋﺘﻘﺎﺩﻩ ﻳﺰﺩﺍﺩ ﺭﺳﻮﺧﺎ ﲟﺎ ﻳﻘﺮﻉ ﲰﻌـﻪ ﻣـﻦ ﺃﺩﻟـﺔ ﺍﻟﻘـﺮﺁﻥ
ﻭﺣﺠﺠﻪ ،ﻭﲟﺎ ﻳﺮﺩ ﻋﻠﻴﻪ ﻣﻦ ﺷﻮﺍﻫﺪ ﺍﻷﺣﺎﺩﻳﺚ ﻭﻓﻮﺍﺋﺪﻫﺎ ،ﻭﲟﺎ ﻳﺴﻄﻊ ﻋﻠﻴـﻪ ﻣـﻦ ﺃﻧـﻮﺍﺭ
ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﻭﻇﺎﺋﻔﻬﺎ ،ﻭﲟﺎ ﻳﺴﺮﻱ ﺇﻟﻴﻪ ﻣﻦ ﻣﺸﺎﻫﺪﺓ ﺍﻟﺼﺎﳊﲔ ﻭﳎﺎﻟﺴﺘﻬﻢ ﻭﺳﻴﻤﺎﻫﻢ ﻭﲰﺎﻋﻬﻢ
ﻭﻫﻴﺂﻢ ﰲ ﺍﳋﻀﻮﻉ ﷲ ﻋﺰ ﻭﺟﻞ ﻭﺍﳋﻮﻑ ﻣﻨﻪ ﻭﺍﻻﺳﺘﻜﺎﻧﺔ ﻟﻪ ،ﻓﻴﻜﻮﻥ ﺃﻭﻝ ﺍﻟﺘﻠﻘﲔ ﻛﺈﻟﻘـﺎﺀ
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ﺑﺬﺭ ﰲ ﺍﻟﺼﺪﺭ ،ﻭﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﻛﺎﻟﺴﻘﻲ ﻭﺍﻟﺘﺮﺑﻴﺔ ﻟﻪ ﺣﱴ ﻳﻨﻤﻮ ﺫﻟﻚ ﺍﻟﺒﺬﺭ ﻭﻳﻘـﻮﻯ
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ﻭﻳﺮﺗﻔﻊ ﺷﺠﺮ ﹰﺓ ﻃﻴﺒ ﹰﺔ ﺭﺍﺳﺨﺔ ،ﺃﺻﻠﹸﻬﺎ ﺛﺎﺑﺖ ﻭﻓﺮﻋﻬﺎ ﰲ ﺍﻟﺴﻤﺎﺀ "
ﻚ ﻣِﻦ ﺑﻨِﻲ ﺁ ﺩ ﻡ ﻭﺫﻟﻚ ﻷﻥ ﻛﻞ ﻣﻮﻟﻮﺩ ﻳﻮﻟﺪ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ ﺍﻹﳝﺎﻧﻴﺔ ،ﻗﺎﻝ ﺗﻌﺎﱃ }:ﻭِﺇ ﹾﺫ ﹶﺃ ﺧ ﹶﺬ ﺭﺑ
ﺖ ِﺑ ﺮﺑ ﹸﻜ ﻢ ﻗﹶﺎﻟﹸﻮﺍﹾ ﺑﻠﹶﻰ ﺷ ِﻬ ﺪﻧﺎ ﺃﹶﻥ ﺗﻘﹸﻮﻟﹸﻮﹾﺍ ﻳ ﻮ ﻡ
ﺴ
ﺴ ِﻬ ﻢ ﹶﺃﹶﻟ
ﻣِﻦ ﹸﻇﻬﻮ ِﺭ ِﻫ ﻢ ﹸﺫ ﺭﻳﺘ ﻬ ﻢ ﻭﹶﺃ ﺷ ﻬﺪ ﻫ ﻢ ﻋﻠﹶﻰ ﺃﹶﻧ ﹸﻔ ِ
ﲔ{ ) (١٧٢ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ ِﺇﻧﺎ ﹸﻛﻨﺎ ﻋ ﻦ ﻫﺬﹶﺍ ﻏﹶﺎِﻓِﻠ
ﻭﺍﺫﻛﺮ -ﺃﻳﻬﺎ ﺍﻟﻨﱯ -ﺇﺫ ﺍﺳﺘﺨﺮﺝ ﺭﺑﻚ ﺃﻭﻻﺩ ﺁﺩﻡ ﻣِﻦ ﺃﺻﻼﺏ ﺁﺑﺎﺋﻬﻢ ،ﻭﻗﺮﺭﻫﻢ ﺑﺘﻮﺣﻴﺪﻩ ﲟﺎ
ﺃﻭﺩﻋﻪ ﰲ ﻓﻄﺮﻫﻢ ﻣﻦ ﺃﻧﻪ ﺭﻢ ﻭﺧﺎﻟﻘﻬﻢ ﻭﻣﻠﻴﻜﻬﻢ ،ﻓﺄﻗﺮﻭﺍ ﻟﻪ ﺑﺬﻟﻚ ،ﺧﺸﻴﺔ ﺃﻥ ﻳﻨﻜﺮﻭﺍ ﻳﻮﻡ
ﺍﻟﻘﻴﺎﻣﺔ ،ﻓﻼ ﻳﻘﺮﻭﺍ ﺑﺸﻲﺀ ﻓﻴﻪ ،ﻭﻳﺰﻋﻤﻮﺍ ﺃﻥ ﺣﺠﺔ ﺍﷲ ﻣﺎ ﻗﺎﻣﺖ ﻋﻠﻴﻬﻢ ،ﻭﻻ ﻋﻨﺪﻫﻢ ﻋﻠﻢ ﺎ،
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ﺑﻞ ﻛﺎﻧﻮﺍ ﻋﻨﻬﺎ ﻏﺎﻓﻠﲔ.
ﺽ ﺑ ِﻦ ِﺣﻤﺎ ٍﺭ ﹶﺃﻧ ﻪ ﺳ ِﻤ ﻊ ﺍﻟﻨِﺒ ﻲ ﻳﻘﹸﻮ ﹸﻝ ﻓِﻲ ﺧ ﹾﻄﺒِﺘ ِﻪِ :ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﹶﺃ ﻣ ﺮﻧِﻲ ﹶﺃ ﹾﻥ ﹸﺃ ﻋﱢﻠ ﻤ ﹸﻜ ﻢ ﻣـﺎ
ﻭﻋﻦ ِﻋﻴﺎ
ﺖ ِﻋﺒﺎﺩِﻱ ﺣﻨﻔﹶﺎ َﺀ ﻼ ﹲﻝ ،ﻭِﺇﻧﻲ ﺧﹶﻠ ﹾﻘ ﺤ ﹾﻠﺘ ﻪ ﻋﺒﺪِﻱ ﺣ ﹶﺟ ِﻬ ﹾﻠﺘ ﻢ ِﻣﻤﺎ ﻋﱠﻠ ﻤﻨِﻲ ﻳ ﻮﻣِﻲ ﻫﺬﹶﺍِ ،ﺇ ﱠﻥ ﹸﻛ ﱠﻞ ﻣﺎ ﹶﺃﻧ
ﺖ ﹶﻟﻬـ ﻢ، ﺖ ﻋﹶﻠﻴ ِﻬ ﻢ ﻣـﺎ ﹶﺃ ﺣﹶﻠﻠﹾـ ﲔ ﻓﹶﺎ ﺟﺘﺎﹶﻟﺘ ﻬ ﻢ ﻋ ﻦ ﺩِﻳِﻨ ِﻬ ﻢ ،ﻭ ﺣ ﺮ ﻣ ﺸﻴﺎ ِﻃ
ﹸﻛﱠﻠ ﻬ ﻢ ،ﻭِﺇﻧ ﻪ ﹶﺃﺗﺘ ﻬ ﻢ ﺍﻟ
ﺽ ،ﹶﻓ ﻤﻘﹶـﺘ ﻬ ﻢﺸﺮِﻛﹸﻮﺍ ﺑِﻲ ﻣﺎ ﹶﻟ ﻢ ﹸﺃﻧ ِﺰ ﹾﻝ ِﺑ ِﻪ ﺳ ﹾﻠﻄﹶﺎﻧﺎ ،ﻭِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﺍ ﱠﻃﹶﻠ ﻊ ِﺇﻟﹶﻰ ﹶﺃ ﻫ ِﻞ ﺍ َﻷ ﺭ ِ ﹶﻓﹶﺄ ﻣ ﺮﺗ ﻬ ﻢ ﹶﺃ ﹾﻥ ﻳ
ﻚ ﻭﹶﺃﺑﺘﻠِـ ﻲ ﻚ َﻷﺑﺘِﻠﻴ
ﺤ ﻤ ﺪ ِﺇﻧﻤﺎ ﺑ ﻌﹾﺜﺘ
ﺏ ،ﻓﻘﹶﺎ ﹶﻝ ﻳﺎ ﻣ ﺠ ﻤ ﻬ ﻢ ،ﹶﻏﻴ ﺮ ﺑﻘﹶﺎﻳﺎ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ِﻜﺘﺎ ِﻋ ﺮﺑ ﻬ ﻢ ﻭ ﻋ
ﻼ ﹶﺃ ﻣ ﺮﻧِـﻲ ﺴﹸﻠ ﻪ ﺍﹾﻟﻤﺎ ُﺀ ،ﺗ ﹾﻘ ﺮ ﺅ ﻩ ﻳ ﹾﻘﻈﹶﺎ ﹶﻥ ﻭﻧﺎِﺋﻤﺎ ،ﻭِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﺟ ﱠﻞ ﻭ ﻋ ﹶ
ﻚ ِﻛﺘﺎﺑﺎ ﹶﻻ ﻳ ﻐ ِﻚ ،ﻭﹸﺃﻧِ ﺰ ﹶﻝ ﻋﹶﻠﻴ ِﺑ
ﺨ ِﺮ ﺟ ﻬ ﻢ ﹶﻛﻤـﺎ ﺖِ :ﺇﺫﹰﺍ ﻳﹾﺜﹶﻠﻐﻮﺍ ﺭﹾﺃﺳِﻲ ﹶﻓﻴﺘ ﺮﻛﹸـﻮ ﻩ ﺧﺒـ ﺰ ﹰﺓ ،ﻗﹶـﺎ ﹶﻝ ﻓﹶﺎﺳـﺘ ﹶﺃ ﹾﻥ ﹸﺃ ﺧِﺒ ﺮ ﹸﻗ ﺮﻳﺸﺎ ،ﹶﻓ ﹸﻘ ﹾﻠ
ﺴ ﹰﺔ ﹶﺃ ﻣﺜﹶﺎﹶﻟ ﻬ ﻢ،
ﺚ ﺧ ﻤ ﺚ ﺟﻴﺸﺎ ﻧﺒ ﻌ ﹾ ﻚ ،ﻭﺍﺑ ﻌ ﹾ ﺴﺘ ﻐﺰﻭ ﻙ ،ﻭﹶﺃﻧ ِﻔ ﻖ ﻳﻨ ﹶﻔ ﻖ ﻋﹶﻠﻴ
ﺨ ﺮﺟﻮ ﻙ ،ﻭﺍ ﹾﻏ ﺰ ﻫ ﻢ ﻳ ﺍ ﺳﺘ
ﻕ ﻣ ﻮﻓﱠـ ﻖ، ﺺ ﺩ ﻂ ﻣ
ﺴﹲ ﻼﹶﺛ ﹲﺔِ :ﺇ ﻣﺎ ﻡ ﻣ ﹾﻘ ِ
ﺠﻨ ِﺔ ﹶﺛ ﹶ
ﺏ ﺍﹾﻟ
ﺻﺤﺎ ﻚ ﻣ ﻦ ﻋﺼﺎ ﻙ ﻭﻗﹶﺎ ﹶﻝ :ﹶﺃ ﻭﻗﹶﺎِﺗ ﹾﻞ ِﺑ ﻤ ﻦ ﹶﺃﻃﹶﺎ ﻋ
ﻕ ﻭ ،ﻗﹶـﺎ ﹶﻝ: ﺼ ﺪ
ﻒ ﹶﻓ ِﻘ ﲑ ﻣ ﺴِﻠ ٍﻢ ،ﻭ ﺭ ﺟ ﹲﻞ ﻋﻔِﻴ ﺐ ِﺑ ﹸﻜ ﱢﻞ ﺫِﻱ ﹸﻗ ﺮﺑﻰ ﻭ ﻣ ﻭ ﺭ ﺟ ﹲﻞ ﺭﺣِﻴ ﻢ ﺭﻗِﻴ ﻖ ﺍﹾﻟ ﹶﻘ ﹾﻠ ِ
ﺼِﺒ ﺢ
ﻕ ،ﻭ ﺭ ﺟ ﹲﻞ ﹶﻻ ﻳ ﻤﺴِﻲ ﻭ ﹶﻻ ﻳ ﺨﻔﹶﻰ ﹶﻟ ﻪ ﹶﻃ ﻤ ﻊ ﻭِﺇ ﹾﻥ ﺩ ﺴ ﹲﺔ :ﺭ ﺟﻞﹲ ﺟﺎِﺋ ﺮ ﹶﻻ ﻳ ﺏ ﺍﻟﻨﺎ ِﺭ ﺧ ﻤ
ﺻﺤﺎ ﹶﺃ
ﻼ ﻭ ﹶﻻ ﻒ ﺍﱠﻟﺬِﻳ ﻦ ﻫ ﻢ ﻓِﻴ ﹸﻜ ﻢ ﺗﺒ ﻊ ﹶﻻ ﻳﺒﻐﻮ ﹶﻥ ﹶﺃﻫـ ﹰ ﻀﻌِﻴ ﻚ ،ﻭﺍﻟ ﻚ ﻭﻣﺎِﻟ ﻚ ﻋ ﻦ ﹶﺃ ﻫِﻠ ﺇِ ﱠﻻ ﻭ ﻫ ﻮ ﻳﺨﺎ ِﺩ ﻋ
ﺏ ؟ ﻗﹶﺎ ﹶﻝ :ﻫـ ﻮ ﺍﻟﺘﺎِﺑﻌـ ﹸﺔ ﷲ ﹶﺃ ِﻣ ﻦ ﺍﹾﻟ ﻤﻮﺍﻟِﻲ ﻫ ﻮ ،ﹶﺃ ﻭ ِﻣ ﻦ ﺍﹾﻟ ﻌ ﺮ ِ
ﻣﺎ ﹰﻻ ،ﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﺭ ﺟ ﹲﻞ :ﻳﺎ ﹶﺃﺑﺎ ﻋﺒ ِﺪ ﺍ ِ
- ٣ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﻭﻣﻌﻪ ﲣﺮﻳﺞ ﺍﳊﺎﻓﻆ ﺍﻟﻌﺮﺍﻗﻲ (١٨١ / ١) -
- ٤ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ (١٣٣ / ٣) -
٧
ﺶ ﻭ ﹶﺫﻛﹶـ ﺮ ﺍﹾﻟﺒﺨـ ﹶﻞ
ﺸﻨ ِﻈ ﲑ :ﺍﹾﻟﻔﹶﺎ ِﺣ
ﺡ ﻭﺍﻟ
ﺐ ِﻣ ﻦ ﺣ ﺮ ﻣِﺘ ِﻪ ِﺳﻔﹶﺎﺣﺎ ﹶﻏﻴ ﺮ ِﻧﻜﹶﺎ ٍ
ﻳﻜﹸﻮ ﹸﻥ ﻟِﻠ ﺮ ﺟ ِﻞ ﹶﻓﻴﺼِﻴ
٥
ﺏ. ﻭﺍﹾﻟ ﹶﻜ ِﺬ
ﻑ ِﻋﻨ ﺪ ﻋﺎ ﻣ ِﺔ
ﻭﹶﺃ ﺷ ﻬ ﺮ ﺍﹾﻟﹶﺄ ﹾﻗﻮﺍ ِﻝِ" :ﺃ ﱠﻥ ﺍﹾﻟ ﻤﺮﺍ ﺩ ﺑِﺎﹾﻟ ِﻔ ﹾﻄ ﺮ ِﺓ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ﻡ ".ﻗﹶﺎ ﹶﻝ ِﺍﺑ ﻦ ﻋﺒ ِﺪ ﺍﹾﻟﺒ ﺮ :ﻭ ﻫ ﻮ ﺍﹾﻟ ﻤ ﻌﺮﻭ
ﺱ
ﻒ .ﻭﹶﺃ ﺟ ﻤ ﻊ ﹶﺃ ﻫ ﹸﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﺑِﺎﻟﺘ ﹾﺄﻭِﻳ ِﻞ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﹾﻟ ﻤﺮﺍ ﺩ ِﺑ ﹶﻘ ﻮِﻟ ِﻪ ﺗﻌﺎﻟﹶﻰ } ِﻓ ﹾﻄ ﺮ ﹶﺓ ﺍﻟﱠﻠ ِﻪ ﺍﱠﻟﺘِﻲ ﹶﻓ ﹶﻄ ﺮ ﺍﻟﻨﺎ
ﺴﹶﻠ ِ ﺍﻟ
ﺏ ِﺍﻗﹾـ ﺮﺀُﻭﺍ ِﺇ ﹾﻥ ﺷِـﹾﺌﺘ ﻢ }
ﺚ ﺍﹾﻟﺒﺎ ِ
ﻋﹶﻠﻴﻬﺎ { ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ﻡ ،ﻭﺍ ﺣﺘﺠﻮﺍ ِﺑ ﹶﻘ ﻮ ِﻝ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﻓِﻲ ﺁ ِﺧ ِﺮ ﺣﺪِﻳ ِ
٦
ﺽ ﺑ ِﻦ ِﺣﻤﺎ ٍﺭ ".
ﺚ ِﻋﻴﺎ ِ
ﺤﺪِﻳ ِ ﺱ ﻋﹶﻠﻴﻬﺎ { ﻭِﺑ ِﻓ ﹾﻄ ﺮ ﹶﺓ ﺍﻟﱠﻠ ِﻪ ﺍﱠﻟﺘِﻲ ﹶﻓ ﹶﻄ ﺮ ﺍﻟﻨﺎ
ﻭﻗﺎﻝ ﺍﻟﻘﺎﺭﻱ ﰲ ﺷﺮﺣﻪ ﻋﻠﻰ ﻣﺴﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﻋﻨﺪ ﺣﺪﻳﺚ ﻛﻞ ﻣﻮﻟﻮﺩ ﻳﻮﻟﺪ ﻋﻠﻰ ﺍﻟﻔﻄـﺮﺓ:
"ﺃﻱ ﻓﻄﺮﺓ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻌﺮﻓﺎﻥ ،ﻭﺍﳌﻌﲎ ﻟﻮ ﺧﱢﻠ ﻲ ﻭﻃﺒﻌﻪ ،ﳌﺎ ﺍﺧﺘـﺎﺭ ﺇﻻ ﻃﺮﻳـﻖ
ﺍﻹﳝﺎﻥ ،ﻋﻠﻰ ﻭﺟﻪ ﺍﻹﺣﺴﺎﻥ ،ﳌﺎ ﺟﺒﻞ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻄﺒﻊ ﺍﳌﺘﻬﻴﺊ ﻟﻘﺒﻮﻝ ﺍﻟﺸﺮﻉ ،ﻓﻠﻮ ﺗﺮﻙ ﻋﻠﻴﻬﺎ
ﻼ ﺇﱃ ﻏﲑﻫﺎ .
ﻻﺳﺘﻤﺮ ﻋﻠﻰ ﻟﺰﻭﻣﻬﺎ ،ﻭﱂ ﻳﻔﺎﺭﻗﻬﺎ ﻣﺎﺋ ﹰ
ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ :ﻛﻞ ﻣﻮﻟﻮﺩ ﻳﻮﻟﺪ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺍﻹﻗﺮﺍﺭ ﺑﻪ ،ﻓﻼ ﲡﺪ ﺃﺣﺪﹰﺍ ﺇﻻ ﻭﻫﻮ ﻳﻘ ﺮ
ﺑﺄﻥ ﺍﷲ ﺻﺎﻧﻊ ،ﻭﻫﺬﺍ ﻳﻮﺍﻓﻖ ﻗﻮﻝ ﺃﰊ ﺣﻨﻴﻔﺔ ﻣﻦ ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﻛﻞ ﻣﻜﻠـﻒ ﺃﻥ ﻳﻌـﺮﻑ ﺍﷲ
٧
ﲟﺠﺮﺩ ﻋﻘﻠﻪ ،ﻣﻊ ﻋﺪﻡ ﻋﻠﻤﻪ ﺑﺒﻌﺜﺔ ﺍﻟﺮﺳﻞ "
ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﻮﻥ ﻗﺪ ﻋﻨﻮﺍ ﻋﻨﺎﻳﺔ ﻛﺒﲑﺓ ﺑﺴﻼﻣﺔ ﻋﻘﻴﺪﺓ ﺃﺑﻨﺎﺋﻬﻢ ،ﻗﺎﻝ ﺗﻌﺎﱃ }:ﻭ ﻭﺻﻰ ِﺑﻬـﺎ
ﺴِﻠﻤﻮ ﹶﻥ{
ﻼ ﺗﻤﻮﺗ ﻦ ﹶﺇ ﱠﻻ ﻭﺃﹶﻧﺘﻢ ﻣـ
ﺻ ﹶﻄﻔﹶﻰ ﹶﻟ ﹸﻜ ﻢ ﺍﻟﺪﻳ ﻦ ﹶﻓ ﹶ
ﺏ ﻳﺎ ﺑِﻨ ﻲ ِﺇ ﱠﻥ ﺍﻟﹼﻠ ﻪ ﺍ
ِﺇﺑﺮﺍﻫِﻴ ﻢ ﺑﻨِﻴ ِﻪ ﻭﻳ ﻌﻘﹸﻮ
) (١٣٢ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ
- ١١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ١٣٥٦) -ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٤٨٨٤) (٢٤٢ / ١١) -
- ١٢ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( -١٢٨٢٣ (١٢٧٩٢)(٤٥١ / ٤) -ﺻﺤﻴﺢ
- ١٣ﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ) (٩٩٢٠ﺻﺤﻴﺢ ﻣﺮﺳﻞ
١٠
ﺐ ،ﹶﺃ ﱠﻥ ﻋ ﻤ ﺮ
ﻭﺗﺎﺑﻊ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺪﻋﻮﺓ ﺍﻷﻃﻔﺎﻝ ﺇﱃ ﺍﻹﺳﻼﻡ ،ﻓﻌﻦ ﻋ ﻤﺮﻭ ﺑ ِﻦ ﺷ ﻌﻴ ٍ
١٤
ﺏ"
ﻚ ﺍﹾﻟ ﻌ ﺮ ِ
ﺼﺮﺍِﻧﻴﺎ ﻳﻨﺼ ﺮ ﻭﹶﻟ ﺪ ﻩ ﻭﻟﹶﺎ ﻳ ﻬ ﻮ ﺩ ﻩ ﻓِﻲ ﻣ ﹾﻠ ِ
ﻉ ﻳﻬﻮ ِﺩﻳﺎ ﻭﻟﹶﺎ ﻧ
ﺏ" :ﻛﹶﺎ ﹶﻥ ﻟﹶﺎ ﻳ ﺪ ﺨﻄﱠﺎ ِ ﺑ ﻦ ﺍﹾﻟ
ﺐ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﻋ ﻤ ﺮِ" :ﺇﻧ ﻪ ﹶﻗ ﺪ ﻛﹶـﺎ ﹶﻥ ﺱ ﺍﻟﺘ ﻐِﻠِﺒ ﻲ ﻗﹶﺎ ﹶﻝ :ﹶﻗ ِﺪ ﻡ ﻋﻠﹶﻰ ﻋ ﻤ ﺮ ﺭ ﺟ ﹲﻞ ِﻣ ﻦ ﺗ ﻐِﻠ ﻭ ﻋ ﻦ ﹸﻛ ﺮﺩﻭ ٍ
ﻒ ﻋﻠﹶـﻴ ِﻬ ﻢ
ﺿ ﻌ ﺤ ﻪ ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﹶﺃ ﺨﺬﹸﻭﺍ ﻧﺼِﻴﺒ ﹸﻜ ﻢ ِﻣ ﻦ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ " ،ﹶﻓﺼﺎﹶﻟ ﺐ ﻓِﻲ ﺍﹾﻟﺠﺎ ِﻫِﻠﻴِ ﺔ ﹶﻓ
ﹶﻟ ﹸﻜ ﻢ ﻧﺼِﻴ
١٥
ﺼﺮﻭﺍ ﺍﹾﻟﹶﺄﺑﻨﺎ َﺀ "
ﺠ ﺰﻳ ﹶﺔ ،ﻭﻟﹶﺎ ﻳﻨ
ﺍﹾﻟ ِ
ﻯ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﻋِﻠ ﻰ
ﻭﻗﺪ ﻓﻌﻞ ﻋﻤﺮ ﻫﺬﺍ ﺍﻗﺘﺪﺍﺀ ﺑﺮﺳﻮﻝ ﺍﷲ ،ﻓ ﻌ ﻦ ِﺯﻳﺎ ِﺩ ﺑ ِﻦ ﺣ ﺪﻳ ٍﺮ ﺍ َﻷ ﺳ ِﺪ
ﺏ ﺑﻴ ﻦ
ﺖ ﺍﹾﻟ ِﻜﺘﺎ ﺐ َﻷ ﹾﻗﺘﹶﻠ ﻦ ﺍﹾﻟ ﻤ ﹶﻘﺎِﺗﹶﻠ ﹶﺔ ﻭ َﻷ ﺳِﺒﻴ ﻦ ﺍﻟ ﱡﺬ ﺭﻳ ﹶﺔ ﹶﻓِﺈﻧﻰ ﹶﻛﺘﺒ ﺖ ِﻟﻨﺼﺎﺭﻯ ﺑﻨِﻰ ﺗ ﻐِﻠ :ﹶﻟِﺌ ﻦ ﺑﻘِﻴ
١٦
ﺼﺮﻭﺍ ﹶﺃﺑﻨﺎ َﺀ ﻫ ﻢ. ﺍﻟﻨِﺒ ﻰ - -ﻭﺑﻴﻨ ﻬ ﻢ ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﹶﻻ ﻳﻨ
ﺼﺮﺍِﻧ ﻲ" :ﻳﺎ ﺟﺮِﻳ ﺮ ﹶﺃ ﺳِﻠ ﻢ " ،ﺛﹸـ ﻢ
ﺖ ﻣﺠﺎﻫﺪﺍ ،ﻳﻘﹸﻮ ﹸﻝ ِﻟ ﻐﻠﹶﺎ ٍﻡ ﹶﻟ ﻪ ﻧ
ﻭ ﻋ ِﻦ ﺍﺑ ِﻦ ﹶﺃﺑِﻲ ﻧﺠِﻴ ٍﺢ ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ
١٧
ﻗﹶﺎ ﹶﻝ " :ﻫ ﹶﻜﺬﹶﺍ ﻛﹶﺎ ﹶﻥ ﻳﻘﹶﺎ ﹸﻝ ﹶﻟ ﻬ ﻢ "
ﻭﻣﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﺗﻘﺪﻡ ﻣﻌﻨﺎ ﺇﻻ ﺗﻨﺒﻴﻪ ﻟﻸﺟﻴﺎﻝ ﺍﻟﻘﺎﺩﻣـﺔ ،ﻭﻗﺎﺩـﺎ ﻭﻋﻠﻤﺎﺋﻬـﺎ ،ﺃﻥ ﻳﻬـﺘﻢ
ﻼ ،ﺗﻌﺼﻒ ﻢ ﺍﻟﺮﻳﺎﺡ ،ﻭﲢﺘﻀﻨﻬﻢ ﺭﺟﺎﻻﺕ ﺍﻟﻜﻔﺮ ﻭﺩﻋﺎﺗﻪ .
ﺑﺎﻷﻃﻔﺎﻝ ،ﻭﻻ ﻳﺘﺮﻛﻮﻢ ﳘ ﹰ
ﺍﻷﺳﺎﺱ ﺍﻟﻌ ﹶﻘﺪﻱ ﺍﻷﻭﻝ :ﺗﻠﻘﲔ ﺍﻟﻄﻔﻞ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ :
ﺕ،
ﺼ ﺢ ﹶﺃ ﹾﻥ ﻳ ﻌﱢﻠﻤﻮ ﻩ :ﻟﹶﺎ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ ﺍﻟﱠﻠ ﻪ ﺳﺒ ﻊ ﻣـﺮﺍ ٍ
ﺤﺒﻮ ﹶﻥ ﹶﺃ ﻭ ﹶﻝ ﻣﺎ ﻳ ﹾﻔ ِ
ﺴﺘِ
ﻋ ﻦ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﻗﹶﺎ ﹶﻝ" :ﻛﹶﺎﻧﻮﺍ ﻳ
١٨
ﻚ ﹶﺃ ﻭ ﹶﻝ ﻣﺎ ﻳﺘ ﹶﻜﱠﻠ ﻢ ِﺑ ِﻪ "
ﹶﻓﻴﻜﹸﻮ ﹸﻥ ﹶﺫِﻟ
ﺼ ﺢ
ﻭ ﻋ ﻦ ﻋﺒ ِﺪ ﺍﹾﻟ ﹶﻜ ِﺮ ِﱘ ﹶﺃﺑِﻲ ﹸﺃ ﻣﻴ ﹶﺔ ﻗﹶﺎ ﹶﻝ :ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ "ﻳ ﻌﻠﱢ ﻢ ﺍﹾﻟ ﻐﻠﹶﺎ ﻡ ِﻣ ﻦ ﺑﻨِﻲ ﻫﺎ ِﺷ ٍﻢ ِﺇﺫﹶﺍ ﹶﺃﻓﹾـ
ﻚ ﻭﻟﹶـ ﻢ
ﻚ ﻓِﻲ ﺍﹾﻟ ﻤ ﹾﻠ ِ ﺨ ﹾﺬ ﻭﹶﻟﺪﺍ ﻭﻟﹶﻢ ﻳﻜﹸﻦ ﱠﻟ ﻪ ﺷﺮِﻳ ﺤ ﻤ ﺪ ِﻟﹼﻠ ِﻪ ﺍﱠﻟﺬِﻱ ﹶﻟ ﻢ ﻳﺘ ِ
ﺕ } :ﻭﹸﻗ ِﻞ ﺍﹾﻟ ﺳﺒ ﻊ ﻣﺮﺍ ٍ
١٩
ﻳﻜﹸﻦ ﱠﻟ ﻪ ﻭِﻟ ﻲ ﻣ ﻦ ﺍﻟ ﱡﺬ ﱠﻝ ﻭ ﹶﻛﺒ ﺮ ﻩ ﺗ ﹾﻜِﺒﲑﺍ{ ) (١١١ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ
- ٢٤ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ﻟﻠﻄﱪﺍﱐ ( ١٩٤٠) -ﻭﺍﳌﻌﺠﻢ ﺍﻟﺼﻐﲑ ﻟﻠﻄﱪﺍﱐ (١١٤)(٨٦ / ١) -ﻭﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄـﱪﺍﱐ -
) (١٣)(٩٢ / ١١ﺣﺴﻦ
- ٢٥ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ -ﺍﳌﻜﱰ (٢٧٠٦) -ﺻﺤﻴﺢ
- ٢٦ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( (٢٧٦٣)(٧٧٥ / ١) -ﺻﺤﻴﺢ
١٤
ﺖ ،ﻓﹶﺎ ﺳﹶﺄ ِﻝ ﺍﻟﻠﱠـ ﻪ ،ﻭِﺇﺫﹶﺍ
ﺸ ﺪ ِﺓ ،ﻭِﺇﺫﹶﺍ ﺳﹶﺄﹾﻟ
ﻚ ﻓِﻲ ﺍﻟ
ﻑ ِﺇﹶﻟﻴ ِﻪ ﻓِﻲ ﺍﻟ ﺮﺧﺎ ِﺀ ،ﻳ ﻌ ِﺮ ﹾﻓ
ﻚ ،ﺗ ﻌ ﺮ
ﺠ ﺪ ﻩ ﹶﺃﻣﺎ ﻣ
ﺗ ِ
ﺨ ﹾﻠ ﻖ ﹸﻛﱠﻠ ﻬ ﻢ ﺟﻤِﻴﻌـﺎ ﹶﺃﺭﺍﺩﻭﺍ ﻒ ﺍﹾﻟ ﹶﻘﹶﻠ ﻢ ِﺑﻤﺎ ﻫ ﻮ ﻛﹶﺎِﺋ ﻦ ،ﹶﻓﹶﻠ ﻮ ﹶﺃ ﱠﻥ ﺍﹾﻟ ﺖ ،ﻓﹶﺎ ﺳﺘ ِﻌ ﻦ ﺑِﺎﻟﱠﻠ ِﻪ ،ﹶﻗ ﺪ ﺟ ﺍ ﺳﺘ ﻌﻨ
ﺸ ﻲ ٍﺀ ﻟﹶـ ﻢ ﻀ ﺮﻭ ﻙ ِﺑ
ﻚ ،ﹶﻟ ﻢ ﻳ ﹾﻘ ِﺪﺭﻭﺍ ﻋﹶﻠﻴ ِﻪ ،ﻭِﺇ ﹾﻥ ﹶﺃﺭﺍﺩﻭﺍ ﹶﺃ ﹾﻥ ﻳ
ﺸ ﻲ ٍﺀ ﹶﻟ ﻢ ﻳ ﹾﻜﺘﺒ ﻪ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ
ﹶﺃ ﹾﻥ ﻳﻨ ﹶﻔﻌﻮ ﻙ ِﺑ
ﺼ ﺒ ِﺮ ﻋﻠﹶﻰ ﻣﺎ ﺗ ﹾﻜ ﺮ ﻩ ﺧﻴـﺮﺍ ﻛﹶـِﺜﲑﺍ ،ﻭﹶﺃ ﱠﻥ ﻚ ،ﹶﻟ ﻢ ﻳ ﹾﻘ ِﺪﺭﻭﺍ ﻋﹶﻠﻴ ِﻪ ،ﻭﺍ ﻋﹶﻠ ﻢ ﺃ ﱠﻥ ﻓِﻲ ﺍﻟ ﻳ ﹾﻜﺘﺒ ﻪ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ
٢٧
ﺴﺮﺍ" . ﺴ ِﺮ ﻳ
ﺏ ،ﻭﹶﺃ ﱠﻥ ﻣ ﻊ ﺍﹾﻟ ﻌ
ﺝ ﻣ ﻊ ﺍﹾﻟ ﹶﻜ ﺮ ِ
ﺼﺒ ِﺮ ،ﻭﹶﺃ ﱠﻥ ﺍﹾﻟ ﹶﻔ ﺮ
ﺼ ﺮ ﻣ ﻊ ﺍﻟ ﺍﻟﻨ
ﻚ
ﻚ ؟ ﹶﺃﻟﹶـﺎ ﹸﺃ ﻋﱢﻠﻤـ ﺐ ﹶﻟ ﷲ ﺑ ِﻦ ﺟ ﻌ ﹶﻔﺮٍ ،ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ﹶﺃ ﺭ ﺩﹶﻓ ﻪ ﹶﻓﻘﹶﺎ ﹶﻝ" :ﻳﺎ ﹶﻓﺘﻰ ﹶﺃﻟﹶﺎ ﹶﺃ ﻫ ﻭ ﻋ ﻦ ﻋﺒ ِﺪ ﺍ ِ
ﺖ ﻓﹶﺎ ﺳﹶﺄ ِﻝﺠ ﺪ ﻩ ﹶﺃﻣﺎ ﻣﻚِ ،ﺇﺫﹶﺍ ﺳﹶﺄﹾﻟ ﷲ ﺗ ِ ﻆﺍَ ﺤ ﹶﻔ ﹾﻈﻚ ،ﺍ ﺣ ﹶﻔ ِ ﷲ ﻳ
ﻆﺍَ ﷲ ِﺑ ِﻬ ﻦ ؟ ﺍ ﺣ ﹶﻔ ِ ﻚﺍُ ﺕ ﻳﻨ ﹶﻔ ﻌ
ﹶﻛِﻠﻤﺎ ٍ
ﺨﻠﹶﺎِﺋ ﻖ
ﻒ ﺍﹾﻟ ﹶﻘﹶﻠ ﻢ ِﺑﻤﺎ ﻫ ﻮ ﻛﹶﺎِﺋﻦ ،ﻭﺍ ﻋﹶﻠ ﻢ ﹶﺃ ﱠﻥ ﺍﹾﻟ
ﺖ ﻓﹶﺎ ﺳﺘ ِﻌ ﻦ ﺑِﺎﷲِ ،ﻭﺍ ﻋﹶﻠ ﻢ ﹶﺃ ﹾﻥ ﹶﻗ ﺪ ﺟ ﺍﷲَ ،ﻭِﺇﺫﹶﺍ ﺍ ﺳﺘ ﻌﻨ
ﺝ
ﺼﺒﺮِ ،ﻭﹶﺃ ﱠﻥ ﺍﹾﻟ ﹶﻔ ﺮ
ﻚ ﹶﻟ ﻢ ﻳ ﹾﻘ ِﺪﺭﻭﺍ ﻋﹶﻠﻴﻪِ ،ﻭﺍ ﻋﹶﻠ ﻢ ﹶﺃ ﱠﻥ ﺍﻟﻨﺼ ﺮ ﻣ ﻊ ﺍﻟ
ﺐ ﻋﹶﻠ ﻴ
ﺸ ﻲ ٍﺀ ﹶﻟ ﻢ ﻳ ﹾﻜﺘ ﹶﻟ ﻮ ﹶﺃﺭﺍﺩﻭ ﻙ ِﺑ
٢٨
ﺴﺮﺍ "ﺴ ِﺮ ﻳ
ﺏ ،ﻭﹶﺃ ﱠﻥ ﻣ ﻊ ﺍﹾﻟ ﻌ ﻣ ﻊ ﺍﹾﻟ ﹶﻜ ﺮ ِ
ﻓﺈﺫﺍ ﻣﺎ ﺣﻔﻆ ﺍﻟﻄﻔﻞ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻭﻓﻬﻤﻪ ﺟﻴﺪﹰﺍ ،ﱂ ﺗﻘﻒ ﺃﻣﺎﻣﻪ ﻋﺜﺮﺓ ،ﻭﱂ ﻳﻌﻮﻗﻪ ﺷـﻲﺀ ﰲ
ﻣﺴﲑﺓ ﺣﻴﺎﺗﻪ ﻛﻠﻬﺎ ،ﻓﺄﻱ ﺗﺮﺑﻴﺔ ﻫﺬﻩ -ﻗﺪﳝﺔ ﻭﺣﺪﻳﺜﺔ -ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺒﻠﻎ ﻣﻦ ﻧﻔﺲ ﺍﻟﻄﻔﻞ ﻛﻤﺎ
ﺑﻠﻐﻬﺎ ﻫﺬﺍ ﺍﳊﺪﻳﺚ؟!
ﺇﻥ ﳍﺬﺍ ﺍﳊﺪﻳﺚ ﻗﻮ ﹰﺓ ﻛﺒﲑﺓ ﻋﻠﻰ ﺣ ﱢﻞ ﻣﺸﺎﻛﻞ ﺍﻟﻄﻔﻞ ،ﺑﻔﻀﻞ ﺗﺄﺛﺮﻩ ﻭﺭﻭﺣﺎﻧﻴﺘﻪ ،ﻭﻟﻪ ﺍﻟﻘـﺪﺭﺓ
ﰲ ﺩﻓﻊ ﺍﻟﻄﻔﻞ ﳓﻮ ﺍﻷﻣﺎﻡ ،ﺑﻔﻀﻞ ﺍﺳﺘﻌﺎﻧﺘﻪ ﺑﺎﷲ ،ﻭﻣﺮﺍﻗﺒﺘﻪ ﻟﻪ ،ﻭﺇﳝﺎﻧﻪ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘـﺪﺭ ،ﻭﺇﻥ
ﺃﻃﻔﺎﻝ ﺍﻟﺼﺤﺎﺑﺔ ﺗﻠﻘﻮﺍ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﻨﺒﻮﻱ ،ﻓﻬﻢ ﻳﺴﺘﻌﻴﻨﻮﻥ ﺑﺎﷲ ﻋﻠﻰ ﻣﺎ ﺃﺻﺎﻢ ﻣﻦ ﻗـﺪﺭﻩ،
ﻭﻳﺴﺄﻟﻮﻥ ﺍﷲ ﻋﻨﺪﻣﺎ ﺗﱰﻝ ﻢ ﺍﳌﺼﺎﺋﺐ ،ﻭﻳﻌﺘﻘﺪﻭﻥ ﺑﺄﻥ ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ،ﻭﻳﺆﻣﻨﻮﻥ
ﺑﺄﻥ ﺍﻟﻔﺮﺝ ﻣﻊ ﺍﻟﻜﺮﺏ ،ﻭﺃﻥ ﻣﻊ ﺍﻟﻌﺴﺮ ﻳﺴﺮﹰﺍ .
ﻭﺇﻟﻴﻚ ﺑﻴﺎﻥ ﺫﻟﻚ ﻋﻤﻠﻴﺎ ﻻ ﺑﺎﻟﻜﻼﻡ ﺍﻟﻨﻈﺮﻱ ﻓﻘﻂ :
ﻚ
ﺭﻭﻯ ﺁﺩ ﻡ ﺑﻦ ﺃﰊ ﺇﻳﺎﺱ ﰲ "ﺗﻔﺴﲑﻩ "ﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﻗـﺎﻝ :ﺟـﺎﺀ ﻣﺎﻟـ
ﻑ ،ﻓﻘﺎﻝ ﻟﻪ :ﺃﺭﺳﻞ ﺇﻟﻴﻪ ﺃ ﱠﻥ ﺭﺳﻮﻝ ﺍﷲ -
ﱯ ،- -ﻓﻘﺎﻝ :ﹸﺃ ِﺳ ﺮ ﺍﺑﲏ ﻋﻮ
ﺍﻷﺷﺠﻌﻲ ﺇﱃ ﺍﻟﻨ
ﺐ
-ﻳﺄ ﻣ ﺮ ﻙ ﺃ ﹾﻥ ﺗﻜِﺜ ﺮ ﻣﻦ ﻗﻮﻝ :ﻻ ﺣﻮﻝ ﻭﻻ ﻗ ﻮ ﹶﺓ ﺇﻻ ﺑﺎﷲ ،ﻓﺄﺗﺎﻩ ﺍﻟﺮﺳﻮﻝ ﻓﺄﺧﱪﻩ ،ﻓﺄﻛـ
- ٢٩ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ ﳏﻘﻖ (٤١ / ٢١) -ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ -ﺩﺍﺭ ﻃﻴﺒﺔ (١٤٧ / ٨) -ﺑﻼ ﺳﻨﺪ
ﻱ ) ( ٣١٧٤٩ﺣﺴﻦ ﻣﺮﺳﻞ - ٣٠ﺟﺎﻣِ ﻊ ﺍﹾﻟﺒﻴﺎ ِﻥ ﻓِﻲ ﺗ ﹾﻔ ِ
ﺴ ِﲑ ﺍﹾﻟ ﹸﻘﺮﺁ ِﻥ ﻟِﻠ ﱠﻄﺒ ِﺮ
- ٣١ﺷﻌﺐ ﺍﻹﳝﺎﻥ ( ١٢٨٩)(٤٨٧ / ٢) -ﻓﻴﻪ ﻟﲔ
١٦
ﷲ ﻋ ﺰ ﻭ ﺟ ﱠﻞ ﻋﻠﹶﻰ ﻧِﺒﻴ ِﻪ } ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﱠـﺬِﻳ ﻦ ﺁ ﻣﻨـﻮﺍ ﻗﹸـﻮﺍ
ﺱ ﻗﹶﺎ ﹶﻝ" :ﹶﻟﻤﺎ ﹶﺃﻧ ﺰ ﹶﻝ ﺍ ُ
ﻭ ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﺕ ﹶﻟﻴﻠﹶـ ٍﺔ -ﹶﺃ ﻭ ﺻﺤﺎِﺑ ِﻪ ﺫﹶﺍ ﷲ ﻋﻠﹶﻰ ﹶﺃ ﺴ ﹸﻜ ﻢ ﻭﹶﺃ ﻫﻠِﻴ ﹸﻜ ﻢ ﻧﺎﺭﺍ { ]ﺍﻟﺘﺤﺮﱘ [٦ :ﺗﻠﹶﺎﻫﺎ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﹶﺃﻧ ﹸﻔ
ﺤ ﺮ ﻙ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ
ﺿ ﻊ ﺍﻟﻨِﺒ ﻲ ﻳ ﺪ ﻩ ﻋﻠﹶﻰ ﹸﻓﺆﺍ ِﺩ ِﻩ ﹶﻓِﺈﺫﹶﺍ ﻫ ﻮ ﻳﺘ ﺸﻴﺎ ﻋﹶﻠﻴ ِﻪ ﹶﻓ ﻮ ﺨ ﺮ ﹶﻓﺘﻰ ﻣ ﻐ ِ
ﻗﹶﺎ ﹶﻝ :ﻳ ﻮ ٍﻡ -ﹶﻓ
ﺻﺤﺎﺑ ﻪ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﷲِ ،ﹶﺃ ِﻣ ﻦ ﺑﻴِﻨﻨﺎ ﹶﻓﻘﹶﺎ ﹶﻝ ﺠﻨ ِﺔ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ
ﺸ ﺮ ﻩ ﺑِﺎﹾﻟ
ﷲ ﹶﻓﻘﹶﺎﹶﻟﻬﺎ ﹶﻓﺒ
ﹶﻓﺘﻰ ،ﹸﻗ ﹾﻞ ﻟﹶﺎ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ ﺍ ُ
٣٣
ﻑ ﻭﻋِﻴ ِﺪ { ]ﺇﺑﺮﺍﻫﻴﻢ" [١٤ :
ﻑ ﻣﻘﹶﺎﻣِﻲ ﻭﺧﺎ
ﻚ ِﻟ ﻤ ﻦ ﺧﺎ
:ﹶﺃﻣﺎ ﺳ ِﻤ ﻌﺘ ﻢ ﹶﻗ ﻮﹶﻟ ﻪ ﺗﻌﺎﻟﹶﻰ } ﹶﺫِﻟ
ﻭﻫﺬﺍ ﳕﻮﺫﺝ ﺁﺧﺮ ﰲ ﺍﻫﺘﻤﺎﻡ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﺑﺘﺮﺳﻴﺦ ﺍﻹﳝﺎﻥ ﻭﺣﻼﻭﺗﻪ ،ﻭﺃﻥ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺫﻟﻚ
ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﻴﻘﲔ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ،ﻭﻧﻠﺤﻆ ﺣﺮﺹ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ،ﻭﻫﻢ ﰲ ﺃﺧﺮﺝ
ﺍﻷﻭﻗﺎﺕ ﻗﺒﻞ ﺍﳌﻮﺕ ،ﻋﻠﻰ ﺗﻮﺟﻴﻪ ﺃﻭﻻﺩﻫﻢ ﻭﺇﺭﺷﺎﺩﻫﻢ :
ﺾ ﹶﺃﺗﺨﺎﻳـ ﹸﻞ ﺖ ﻋﻠﹶﻰ ﻋﺒﺎ ﺩ ﹶﺓ ،ﻭ ﻫ ﻮ ﻣﺮِﻳ ﻋﻦ ﻋﺒﺎ ﺩ ﹶﺓ ﺑ ِﻦ ﺍﹾﻟ ﻮﻟِﻴ ِﺪ ﺑ ِﻦ ﻋﺒﺎ ﺩ ﹶﺓ ،ﺣ ﺪﹶﺛﻨِﻲ ﹶﺃﺑِﻲ ﻗﹶﺎ ﹶﻝ :ﺩ ﺧ ﹾﻠ
ﺻﻨِﻲ ﻭﺍ ﺟﺘ ِﻬ ﺪ ﻟِﻲ.ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃ ﺟِﻠﺴﻮﻧِﻲ.ﹶﻓﹶﻠﻤﺎ ﹶﺃ ﺟﹶﻠﺴﻮ ﻩ ﻗﹶﺎ ﹶﻝ :ﻳﺎ ﺑﻨ ﻲ ﺖ :ﻳﺎ ﹶﺃﺑﺘﺎ ﻩ ﹶﺃ ﻭ ِ
ﺕ ﹶﻓ ﹸﻘ ﹾﻠ
ﻓِﻴ ِﻪ ﺍﹾﻟ ﻤ ﻮ
ﻚ ﹶﻟ ﻦ ﺗ ﹾﻄ ﻌ ﻢ ﹶﻃ ﻌ ﻢ ﺍ ِﻹﳝﺎ ِﻥ ،ﻭﹶﻟ ﻦ ﺗﺒﹸﻠ ﹾﻎ ﺣ ﻖ ﺣﻘِﻴ ﹶﻘ ِﺔ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﺑِﺎﻟﱠﻠ ِﻪ ﺣﺘﻰ ﺗـ ﺆ ِﻣ ﻦ ﺑِﺎﹾﻟﻘﹶـ ﺪ ِﺭ ﺧﻴـ ِﺮ ِﻩ
ِﺇﻧ
ﻒ ﻟِﻲ ﹶﺃ ﹾﻥ ﹶﺃ ﻋﹶﻠ ﻢ ﻣﺎ ﺧﻴ ﺮ ﺍﹾﻟ ﹶﻘ ﺪ ِﺭ ِﻣ ﻦ ﺷ ﺮ ِﻩ ؟ ﻗﹶﺎ ﹶﻝ :ﺗ ﻌﹶﻠ ﻢ ﹶﺃ ﱠﻥ ﻣـﺎ ﺖ :ﻳﺎ ﹶﺃﺑﺘﺎ ﻩ ﻭ ﹶﻛﻴ
ﻭ ﺷ ﺮ ِﻩ ،ﻗﹶﺎ ﹶﻝ :ﹸﻗ ﹾﻠ
ﷲ ﺖ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﻚ.ﻳﺎ ﺑﻨ ﻲ ِﺇﻧﻲ ﺳ ِﻤ ﻌ ﺨ ِﻄﹶﺌ ﻚ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ِﻟﻴ
ﻚ ،ﻭﻣﺎ ﹶﺃﺻﺎﺑ ﹶﺃ ﺧ ﹶﻄﹶﺄ ﻙ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ِﻟﻴﺼِﻴﺒ
ﻚ ﺍﻟﺴﺎ ﻋ ِﺔ ِﺑﻤﺎ ﻫ ﻮ ﻛﹶـﺎِﺋ ﻦ ﺠﺮﻯ ﻓِﻲ ِﺗ ﹾﻠ ﺐ ﹶﻓ ﻳﻘﹸﻮ ﹸﻝِ :ﺇ ﱠﻥ ﹶﺃ ﻭ ﹶﻝ ﻣﺎ ﺧﹶﻠ ﻖ ﺍﻟﱠﻠ ﻪ ﺍﹾﻟ ﹶﻘﹶﻠ ﻢ ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ :ﺍ ﹾﻛﺘ
٣٤
ﺖ ﺍﻟﻨﺎ ﺭ.
ﻚ ﺩ ﺧ ﹾﻠ ﺖ ﻋﻠﹶﻰ ﹶﺫِﻟ ﺴ ﺖ ﻭﹶﻟ ِﺇﻟﹶﻰ ﻳ ﻮ ِﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ ﻳﺎ ﺑﻨ ﻲ ِﺇ ﹾﻥ ِﻣ
ﺖ ﻭﺻِـﻴ ﹸﺔ ﻒ ﻛﹶﺎﻧ ﺖ ﹶﻛﻴ ﺖ ﺍﹾﻟ ﻮﻟِﻴ ﺪ ﺑ ﻦ ﻋﺒﺎ ﺩ ﹶﺓ ﺑ ِﻦ ﺍﻟﺼﺎ ِﻣ ِ ﺡ ،ﻗﺎﻝ :ﺳﹶﺄﹾﻟ ﻭﻋﻦ ﻋﻄﹶﺎ َﺀ ﺑ ِﻦ ﹶﺃﺑِﻲ ﺭﺑﺎ ٍ
ﻚ ﹶﻟ ﻦ ﺗﺘﻘِـﻲ ﺕ ؟ ﻗﹶﺎ ﹶﻝ :ﺩﻋﺎﻧِﻲ ﹶﻓﻘﹶﺎ ﹶﻝ ﻟِﻲ" :ﻳﺎ ﺑﻨ ﻲ ﺍﺗ ِﻖ ﺍﻟﱠﻠ ﻪ ﻭﺍ ﻋﹶﻠ ﻢ ﹶﺃﻧ ﻀ ﺮ ﻩ ﺍﹾﻟ ﻤ ﻮ
ﲔ ﺣ ﻚ ِﺣ ﹶﺃﺑِﻴ
ﻒ ﻟِﻲ ﹶﺃ ﹾﻥ
ﺍﻟﱠﻠ ﻪ ﻭﹶﻟ ﻦ ﺗﺒﹸﻠ ﹶﻎ ﺍﹾﻟ ِﻌ ﹾﻠ ﻢ ﺣﺘﻰ ﺗ ﺆ ِﻣ ﻦ ﺑِﺎﻟﱠﻠ ِﻪ ﻭ ﺣ ﺪ ﻩ ﻭﺗ ﺆ ِﻣ ﻦ ﺑِﺎﹾﻟ ﹶﻘ ﺪ ِﺭ ﺧﻴ ِﺮ ِﻩ ﻭ ﺷ ﺮ ِﻩ ؟ ﻗﹶﺎ ﹶﻝ :ﹶﻛﻴ
ﻚ ،ﻭﻣﺎ ﹶﺃ ﺧ ﹶﻄﹶﺄ ﻙ ﻟﹶـ ﻢ
ﺨ ِﻄﹶﺌ
ﻚ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ِﻟﻴ
ﹸﺃ ﺅ ِﻣ ﻦ ﺑِﺎﹾﻟ ﹶﻘ ﺪ ِﺭ ﺧﻴ ِﺮ ِﻩ ﻭ ﺷ ﺮ ِﻩ ؟ ﻗﹶﺎ ﹶﻝ :ﺗ ﻌﹶﻠﻢ ﹶﺃ ﱠﻥ ﻣﺎ ﹶﺃﺻﺎﺑ
٣٥
ﺖ ﺍﻟﻨﺎ ﺭ "
ﺖ ﻋﻠﹶﻰ ﹶﻏﻴ ِﺮ ﻫﺬﹶﺍ ﺩ ﺧ ﹾﻠ ﻚ ،ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺍﹾﻟ ﹶﻘﺪِ ﺭ ﹶﻓِﺈ ﹾﻥ ﻣ ﻳ ﹸﻜ ﻦ ِﻟﻴﺼِﻴﺒ
٣٠
ﺖ
ﻼ ِﺓ ﺳﱠﻠ ﻤ
ﺼﹶﺼﻠﱢﻰ ِﻟ ﹶﻘ ﻮ ِﻣ ِﻪ ﹶﻓﹶﻠﻤﺎ ﺳﱠﻠ ﻢ ِﻣ ﻦ ﺍﻟ
ﺖ ﺑﻨِﻰ ﺳﺎِﻟ ٍﻢ ،ﹶﻓِﺈﺫﹶﺍ ِﻋﺘﺒﺎ ﹸﻥ ﺷﻴ ﺦ ﹶﺃ ﻋﻤﻰ ﻳ
ﺍﹾﻟ ﻤﺪِﻳﻨ ﹶﺔ ﹶﻓﹶﺄﺗﻴ
ﺤ ﺪﹶﺛﻨِﻴ ِﻪ ﹶﻛﻤﺎ ﺣ ﺪﹶﺛﻨِﻴ ِﻪ ﹶﺃ ﻭ ﹶﻝ ﻣ ﺮ ٍﺓ" ٧١
ﺚ ﹶﻓ
ﺤﺪِﻳ ِﻚ ﺍﹾﻟ
ﻋﹶﻠﻴ ِﻪ ﻭﹶﺃ ﺧﺒ ﺮﺗ ﻪ ﻣ ﻦ ﹶﺃﻧﺎ ،ﹸﺛ ﻢ ﺳﹶﺄﹾﻟﺘ ﻪ ﻋ ﻦ ﹶﺫِﻟ
ﺖ ِﻣ ﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠـ ِﻪ - ﺴ ِﻦ ﺑ ِﻦ ﻋِﻠ ﻰ ﻣﺎ ﺣ ِﻔ ﹾﻈ ﺤ ﺖ ِﻟ ﹾﻠ
ﻯ ﻗﹶﺎ ﹶﻝ ﹸﻗ ﹾﻠ ﺴﻌِ ﺪ ﺤ ﻮﺭﺍ ِﺀ ﺍﻟ
ﻭ ﻋ ﻦ ﹶﺃﺑِﻰ ﺍﹾﻟ
٧٢
ﻚ «. ﻚ ِﺇﻟﹶﻰ ﻣﺎ ﹶﻻ ﻳﺮِﻳﺒ ﻉ ﻣﺎ ﻳﺮِﻳﺒ ﺖ ِﻣﻨ ﻪ » ﺩ -ﻗﹶﺎ ﹶﻝ ﺣ ِﻔ ﹾﻈ
ﷲ؟ ﺴ ِﻦ ﺑ ِﻦ ﻋِﻠ ﻲ :ﻣﺎ ﺗ ﹾﺬ ﹸﻛ ﺮ ِﻣ ﻦ ﺭﺳـﻮ ِﻝ ﺍ ِ ﺤ ﺖ ﻟِﻠ
ﻱ ،ﻗﹶﺎ ﹶﻝ :ﹸﻗ ﹾﻠ ﺴ ﻌ ِﺪ ﺤ ﻮﺭﺍ ِﺀ ﺍﻟ
ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﺍﹾﻟ
ﷲ ﺼ ﺪﹶﻗ ِﺔ ،ﹶﻓﹶﺄﹾﻟ ﹶﻘﻴﺘﻬﺎ ﻓِﻲ ﹶﻓﻤِﻲ ،ﻓﹶﺎﻧﺘ ﺰ ﻋﻬﺎ ﺭﺳـﻮ ﹸﻝ ﺍ ِ ﺕ ﺗ ﻤ ﺮ ﹰﺓ ِﻣ ﻦ ﺗ ﻤ ِﺮ ﺍﻟ
ﻗﹶﺎ ﹶﻝ :ﹶﺃ ﹾﺫ ﹸﻛ ﺮ ﺃﹶﻧﻲ ﹶﺃ ﺧ ﹾﺬ
ﻚ ﹶﻟ ﻮ ﹶﺃ ﹶﻛ ﹶﻞ ﻫ ِﺬ ِﻩ ﺍﻟﺘ ﻤ ﺮ ﹶﺓ ؟ ﻗﹶﺎ ﹶﻝِ :ﺇﻧﺎ ﹶﻻ ﻧ ﹾﺄﻛﹸـ ﹸﻞ
ِﺑﹸﻠﻌﺎِﺑﻬﺎ ،ﹶﻓﹶﺄﹾﻟﻘﹶﺎﻫﺎ ﻓِﻲ ﺍﻟﺘ ﻤ ِﺮ.ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﺭ ﺟ ﹲﻞ ﻣﺎ ﻋﹶﻠﻴ
ﻕ ﹸﻃ ﻤ ﹾﺄﻧِﻴﻨـ ﹲﺔ ،ﻭِﺇ ﱠﻥ
ﺼ ﺪ
ﻚ ،ﹶﻓِﺈ ﱠﻥ ﺍﻟـ ﻚ ِﺇﻟﹶﻰ ﻣﺎ ﹶﻻ ﻳﺮِﻳﺒ ﻉ ﻣﺎ ﻳﺮِﻳﺒ ﺼ ﺪﹶﻗ ﹶﺔ ﻗﹶﺎ ﹶﻝ :ﻭﻛﹶﺎ ﹶﻥ ﻳﻘﹸﻮ ﹸﻝ :ﺩ ﺍﻟ
ﺖ ،ﻭﻋـﺎِﻓﻨِﻲ ﻓِـﻴ ﻤ ﻦ ﺏ ﺭِﻳﺒ ﹲﺔ ﻗﹶﺎ ﹶﻝ :ﻭﻛﹶﺎ ﹶﻥ ﻳ ﻌﱢﻠ ﻤﻨﺎ ﻫﺬﹶﺍ ﺍﻟ ﺪﻋﺎ َﺀ :ﺍﻟﱠﻠ ﻬ ﻢ ﺍ ﻫ ِﺪﻧِﻲ ﻓِﻴ ﻤ ﻦ ﻫ ﺪﻳ
ﺍﹾﻟ ﹶﻜ ِﺬ
ﺖِ ،ﺇﻧ ﻪ ﹶﻻ ﻳـ ِﺬ ﱡﻝ
ﻀﻴ
ﺖ ،ﻭِﻗﻨِﻲ ﺷ ﺮ ﻣﺎ ﹶﻗ ﺖ ،ﻭﺑﺎ ِﺭ ﻙ ﻟِﻲ ﻓِﻴﻤﺎ ﹶﺃ ﻋ ﹶﻄﻴ ﺖ ،ﻭﺗ ﻮﱠﻟﻨِﻲ ﻓِﻴ ﻤ ﻦ ﺗ ﻮﱠﻟﻴ ﻋﺎﹶﻓﻴ
٧٣
ﺖ.ﺖ ﺭﺑﻨﺎ ﻭﺗﻌﺎﹶﻟﻴ
ﺖ ،ﻭ ﺭﺑﻤﺎ ﻗﹶﺎ ﹶﻝ ،ﺗﺒﺎ ﺭ ﹾﻛ ﻣ ﻦ ﻭﺍﹶﻟﻴ
ﷲ ؟ ﻗﹶـﺎ ﹶﻝ: ﺴ ِﻦ ﺑ ِﻦ ﻋِﻠ ﻲ :ﻣﺎ ﺗ ﹾﺬ ﹸﻛ ﺮ ِﻣ ﻦ ﺭﺳﻮ ِﻝ ﺍ ِ ﺤﻭﻋﻦ ﺭﺑِﻴ ﻌ ﹶﺔ ﺑ ِﻦ ﺷﻴﺒﺎ ﹶﻥ ،ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ ﻟِﻠ
ﷲ :ﹶﺃﹾﻟ ِﻘﻬﺎ، ﺕ ِﻣﻨﻬﺎ ﺗ ﻤ ﺮ ﹰﺓ ،ﹶﻓﹶﺄﹾﻟ ﹶﻘﻴﺘﻬﺎ ﻓِﻲ ﹶﻓﻤِﻲ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺼ ﺪﹶﻗ ِﺔ ،ﹶﻓﹶﺄ ﺧ ﹾﺬ
ﹶﺃ ﺩ ﺧﹶﻠﻨِﻲ ﹸﻏ ﺮﹶﻓ ﹶﺔ ﺍﻟ
٧٤
ﷲ ،ﻭ ﹶﻻ َﻷ ﺣ ٍﺪ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺑﻴِﺘ ِﻪ. ﺤ ﱡﻞ ِﻟ ﺮﺳﻮ ِﻝ ﺍ ِ ﹶﻓِﺈﻧﻬﺎ ﹶﻻ ﺗ ِ
ﷲ ،ﹶﺃ ﻭ ﺖ ِﻣ ﻦ ﺭﺳﻮ ِﻝ ﺍ ِ
ﺴِﺌ ﹶﻞ ﻣﺎ ﻋ ﹶﻘ ﹾﻠ ﺴ ِﻦ ﺑ ِﻦ ﻋِﻠ ﻲ ،ﹶﻓ ﺤ ﻮﺭﺍ ِﺀ ،ﻗﹶﺎ ﹶﻝ :ﹸﻛﻨﺎ ِﻋﻨ ﺪ ﺣ ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﺍﹾﻟ
ﺕ
ﺼ ﺪﹶﻗ ِﺔ ،ﹶﻓﹶﺄﺧـ ﹾﺬ ﺖ ﹶﺃ ﻣﺸِﻲ ﻣ ﻌ ﻪ ،ﹶﻓ ﻤ ﺮ ﻋﻠﹶﻰ ﺟﺮِﻳ ٍﻦ ِﻣ ﻦ ﺗ ﻤ ِﺮ ﺍﻟ ﷲ ؟ ﻗﹶﺎ ﹶﻝ :ﹸﻛﻨ ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍ ِ
ﻚ ﹶﻟ ﻮ ﺗ ﺮ ﹾﻛﺘﻬﺎ ؟ ﻗﹶﺎ ﹶﻝِ :ﺇﻧﺎ
ﺾ ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ ﻭﻣﺎ ﻋﹶﻠﻴ
ﺗ ﻤ ﺮ ﹰﺓ ،ﹶﻓﹶﺄﹾﻟ ﹶﻘﻴﺘﻬﺎ ﻓِﻲ ِﻓ ﻲ ،ﹶﻓﹶﺄ ﺧ ﹶﺬﻫﺎ ِﺑﹸﻠﻌﺎﺑِﻲ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﺑ ﻌ
٧٥
ﺲ.
ﺨ ﻤ ﺕ ﺍﹾﻟ
ﺼﹶﻠﻮﺍ ِ ﺖ ِﻣﻨ ﻪ ﺍﻟ
ﺼ ﺪﹶﻗ ﹸﺔ ﻗﹶﺎ ﹶﻝ :ﻭ ﻋ ﹶﻘ ﹾﻠ
ﺤ ﱡﻞ ﹶﻟﻨﺎ ﺍﻟ
ﺤ ﻤ ٍﺪ ﹶﻻ ﺗ ِ
ﺁ ﹶﻝ ﻣ
ﻱ )( ٦٦
ﺙ ﺍﹾﻟﻔﹶﺎﺻِ ﹸﻞ ﺑﻴ ﻦ ﺍﻟﺮﺍﻭِﻱ ﻭﺍﹾﻟﻮﺍﻋِﻲ ﻟِﻠﺮﺍ ﻣ ﻬ ﺮ ﻣ ِﺰ - ٩١ﺍﹾﻟ ﻤ
ﺤ ﺪ ﹸ
ﻱ )( ٤٣
ﺻ ﹸﻞ ﺑﻴ ﻦ ﺍﻟﺮﺍﻭِﻱ ﻭﺍﹾﻟﻮﺍﻋِﻲ ﻟِﻠ ﺮﺍ ﻣ ﻬ ﺮ ﻣ ِﺰ
ﺙ ﺍﹾﻟﻔﹶﺎ ِ - ٩٢ﺍﹾﻟ ﻤ
ﺤ ﺪ ﹸ
٣٦
ﺤ ﻤ ﺪ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﻟﻠﱠـ ِﻪ
ﺸﺮِﻳ ﻦ ﺳﻨ ﹰﺔ ﻭ ﺣ ﺪﹶﺛﻨِﻲ ﻣ ﻦ ﹸﺫ ِﻛ ﺮ ﹶﺃﻧ ﻪ ﺳ ِﻤ ﻊ ﻣ
ﺴﺘ ﹾﻜ ِﻤﻠﹸﻮﺍ ِﻋ
ﺻﻐﺎﺭﺍ ﺣﺘﻰ ﻳ
ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ِ
ﺴ ﻊﺕ ﹶﺃﺑﻮ ﻧﻌـﻴ ٍﻢ ﺳـﻨ ﹶﺔ ﺗِـ ﻀ ﺮ ِﻣ ﻲ ﺳﻨ ﹶﺔ ﻣِﺎﹶﺋﺘﻴ ِﻦ ،ﻭﻣﺎ
ﺤ ﻚ ﹶﺃﻳﻀﺎ ﻭ ﻭِﻟ ﺪ ﺍﹾﻟ ﻀ ﺮ ِﻣ ﻲ ﻳﻘﹸﻮ ﹸﻝ ﹶﺫِﻟ
ﺤ ﺍﹾﻟ
٩٣
ﺸ ﺮ ﹶﺓ"
ﻋ
ﺸﺮِﻳ ﻦ ،ﻭﹶﺃﻫـ ﹸﻞ
ﲔ ،ﻭﹶﺃ ﻫ ﹸﻞ ﺍﹾﻟﻜﹸﻮﹶﻓ ِﺔ ِﻟ ِﻌ
ﺸ ِﺮ ِﺳِﻨ ﺼ ﺮ ِﺓ ﻳ ﹾﻜﺘﺒﻮ ﹶﻥ ِﻟ ﻌ
ﻭﻗﺎﻝ ﻣﻮﺳﻰ ﺑ ﻦ ﻫﺎﺭﻭ ﹶﻥ" :ﹶﺃ ﻫ ﹸﻞ ﺍﹾﻟﺒ
٩٤
ﲔ" ﺍﻟﺸﺎ ِﻡ ِﻟﹶﺜﻠﹶﺎِﺛ
ﻱ ﺑﻨ ﻲ ﹸﻛﻨـﺎﺖ ِﻫﺸﺎ ﻡ ﺑ ﻦ ﻋ ﺮ ﻭ ﹶﺓ ﺍﹾﻟ ﻤ ﻌِﻨ ﻲ ﻗﹶﺎ ﹶﻝ :ﻛﹶﺎ ﹶﻥ ﹶﺃﺑِﻲ ﻳﻘﹸﻮ ﹸﻝ" :ﹶﺃ ﻭﻗﹶﺎ ﹶﻝ ﺣﻤﺎ ﺩ ﺑ ﻦ ﺯﻳ ٍﺪ :ﺳ ِﻤ ﻌ
ﻚ ﹶﺃ ﹾﻥ ﺗﻜﹸﻮﻧﻮﺍ ِﻛﺒﺎ ﺭ ﻫ ﻢ ،ﹶﻓﻤـﺎ
ﺻﻐﺎِﺋ ﺮ ﹶﻗ ﻮ ٍﻡ ﻭﻳﻮ ِﺷ
ﺤﻨﺎ ِﻛﺒﺎ ﺭ ﻫ ﻢ ،ﻭِﺇﻧ ﹸﻜ ﻢ ﺍﹾﻟﻴ ﻮ ﻡ ﺻﺒ ﺻﻐﺎ ﺭ ﹶﻗ ﻮ ٍﻡ ﹶﻓﹶﺄ
ِ
٩٥
ﺴﻨ ِﺔ "
ﺧﻴ ﺮ ﻓِﻲ ﹶﻛِﺒ ٍﲑ ،ﻭﻟﹶﺎ ِﻋ ﹾﻠ ﻢ ﹶﻟ ﻪ ،ﹶﻓ ﻌﹶﻠﻴ ﹸﻜ ﻢ ﺑِﺎﻟ
ﺤ ﺪﹸﺛ ﻬ ﻢ ِﻟ ﹶﻜﻴﻠﹶﺎ ﻳﻨﺴﻰ ﺣﺪِﻳﹶﺜ ﻪ." ٩٦
ﺐ ﻭﻳ ﺳﻤﺎﻋِﻴ ﹶﻞ ﺑ ِﻦ ﺭﺟﺎ ٍﺀ" :ﹶﺃﻧ ﻪ ﻛﹶﺎ ﹶﻥ ﻳ
ﺠ ﻤ ﻊ ِﻏ ﹾﻠﻤﺎ ﹶﻥ ﺍﹾﻟﻤﻜﹶﺎِﺗ ِ ﻭ ﻋ ﻦ ِﺇ
ﺏ
ﺤﺎ ﺴﻴ ٍﻦ ﺍﹾﻟ ﻤ ﱢﻜ ﻲ ﻳ ﺪﻧِﻴﻨِﻲ ﹶﻓﻘﹶـﺎ ﹶﻝ ﻟﹶـ ﻪ ﹶﺃﺻـ ﺵ ﻗﺎ ﹶﻝ :ﻛﹶﺎ ﹶﻥ ﺍﺑ ﻦ ﹶﺃﺑِﻲ ﺣ ﻭﻋﻦ ِﺇ ﺳﻤﺎﻋِﻴ ﹶﻞ ﺑ ِﻦ ﻋﻴﺎ ٍ
ﺴﹶﺄﻟﹸﻮ ﻩ ﻳ ﻮﻣﺎ ﻋ ﻦ
ﺚ :ﻧﺮﺍ ﻙ ﺗ ﹶﻘ ﺪ ﻡ ﻫﺬﹶﺍ ﺍﹾﻟ ﻐﻠﹶﺎ ﻡ ﺍﻟﺸﺎ ِﻣ ﻲ ،ﻭﺗ ﺆِﺛ ﺮ ﻩ ﻋﹶﻠﻴﻨﺎ ،ﹶﻓﻘﹶﺎ ﹶﻝِ" :ﺇﻧﻲ ﹸﺃ ﺅ ﻣﹸﻠ ﻪ ﹶﻓ
ﺤﺪِﻳ ِ
ﺍﹾﻟ
ﺴ ﻲ ﺍﻟﺮﺍِﺑ ﻌ ﹶﺔ،
ﺙ ِﺑ ِﻪ ﻋ ﻦ ﺷ ﻬ ٍﺮِ" :ﺇﺫﹶﺍ ﺟ ﻤ ﻊ ﺍﻟ ﱠﻄﻌﺎ ﻡ ﹶﺃ ﺭﺑﻌﺎ ﹶﻓ ﹶﻘ ﺪ ﹶﻛ ﻤ ﹶﻞ " ﹶﻓ ﹶﺬ ﹶﻛ ﺮ ﺍﻟﱠﺜﻠﹶﺎﹶﺛ ﹶﺔ ﻭﻧ ِ
ﺚ ﺣ ﺪ ﹶ ﺣﺪِﻳ ٍ
ﺖ :ﺣ ﺪﹶﺛﺘﻨﺎ ﻋ ﻦ ﺷ ﻬ ٍﺮ ﹶﺃﻧـ ﻪ "ِﺇﺫﹶﺍ ﺟﻤـ ﻊ ﻒ ﺣ ﺪﹾﺛﺘ ﹸﻜ ﻢ ؟ ﹶﻓ ﹸﻘ ﹾﻠ ﻚ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻟِﻲ :ﹶﻛﻴ ﺴﹶﺄﹶﻟﻨِﻲ ﻋ ﻦ ﹶﺫِﻟ ﹶﻓ
ﺕ ﻋﹶﻠﻴـ ِﻪ ﺿ ﻊ ،ﻭ ﹶﻛﹸﺜ ﺮ ﲔ ﻳﻮ ﺍﻟ ﱠﻄﻌﺎ ﻡ ﹶﺃ ﺭﺑﻌﺎ ﹶﻓ ﹶﻘ ﺪ ﹶﻛ ﻤ ﹶﻞِ ،ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﹶﺃ ﻭﹸﻟ ﻪ ﺣﻠﹶﺎﻟﹰﺎ ،ﻭ ﺳ ﻤ ﻲ ﻋﹶﻠﻴ ِﻪ ﺍﻟﱠﻠ ﻪ ِﺣ
٩٧
ﻒ ﺗ ﺮ ﻭﻧِﻲ " ﲔ ﻳ ﺮﹶﻓ ﻊ "ﹶﻓﹶﺄ ﹾﻗﺒ ﹶﻞ ﻋﻠﹶﻰ ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﻛﻴ ﺍﹾﻟﹶﺄﻳﺪِﻱ ،ﻭ ﺣ ِﻤ ﺪ ﺍﻟﱠﻠ ﻪ ِﺣ
ﻒ ِﺇﻟﹶـﻰ ﺖ ﹶﺃ ﺧﺘﻠِـ ﺻﺒﻬﺎِﻧ ﻲ ،ﹶﺃ ﻭ ﹶﻏﻴ ِﺮ ِﻩ ،ﻗﹶﺎ ﹶﻝ :ﺑﹶﻠ ﻐﻨِﻲ ﹶﺃ ﱠﻥ ﺍﺑ ﻦ ﻋﻴﻴﻨ ﹶﺔ ﻗﹶﺎ ﹶﻝ :ﹸﻛﻨـ
ﻭ ﻋ ﻦ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﺍﹾﻟﹶﺄ
ﺴ ﻦ ﻭﻟِﻲ ﹸﺫﺅﺍﺑﺘﺎ ِﻥ ،ﹶﻓﹶﺄ ﻣﻠﹶﻰ ﻳ ﻮﻣﺎ ﺣﺪِﻳﺜﹰﺎ ﻋ ﻦ ﹶﺃﺑِﻲ ﺳﹶﻠ ﻤ ﹶﺔ ﻭ ﺳﻌِﻴ ٍﺪ ،ﹶﻓﹶﻠﻤـﺎ ﺚ ﺍﻟ ﻱ ،ﻭﹶﺃﻧﺎ ﺣﺪِﻳ ﹸ ﺍﻟ ﺰ ﻫ ِﺮ
ﻀ ﻬ ﻢ ﻋـ ﻦ
ﻀ ﻬ ﻢ ،ﻋ ﻦ ﹶﺃﺑِﻲ ﺳﹶﻠ ﻤ ﹶﺔ ،ﻭﻗﹶﺎ ﹶﻝ ﺑﻌـ ﻒ ﺍﹾﻟ ﹶﻘ ﻮ ﻡ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺑ ﻌ
ﺴﻨﺎ ﻧﻘﹶﺎِﺑ ﹸﻞ ،ﻓﹶﺎ ﺧﺘﹶﻠ ﹶﻓ ﺮ ﹾﻏﻨﺎ ﺟﹶﻠ
ﻱ )( ٤٤
ﺙ ﺍﹾﻟﻔﹶﺎﺻِ ﹸﻞ ﺑﻴ ﻦ ﺍﻟﺮﺍﻭِﻱ ﻭﺍﹾﻟﻮﺍﻋِﻲ ﻟِﻠﺮﺍ ﻣ ﻬ ﺮ ﻣ ِﺰ - ٩٣ﺍﹾﻟ ﻤ
ﺤ ﺪ ﹸ
ﻱ)( ٤٥
ﺻ ﹸﻞ ﺑﻴ ﻦ ﺍﻟﺮﺍﻭِﻱ ﻭﺍﹾﻟﻮﺍﻋِﻲ ﻟِﻠﺮﺍ ﻣ ﻬ ﺮ ﻣ ِﺰ
ﺙ ﺍﹾﻟﻔﹶﺎ ِ - ٩٤ﺍﹾﻟ ﻤ
ﺤ ﺪ ﹸ
ﻱ )( ٦٧
ﺻ ﹸﻞ ﺑﻴ ﻦ ﺍﻟﺮﺍﻭِﻱ ﻭﺍﹾﻟﻮﺍﻋِﻲ ﻟِﻠﺮﺍ ﻣ ﻬ ﺮ ﻣ ِﺰ
ﺙ ﺍﹾﻟﻔﹶﺎ ِ
ﺤﺪ ﹸ - ٩٥ﺍﹾﻟ ﻤ
ﻱ)( ٦٨
ﺻ ﹸﻞ ﺑﻴ ﻦ ﺍﻟﺮﺍﻭِﻱ ﻭﺍﹾﻟﻮﺍﻋِﻲ ﻟِﻠﺮﺍ ﻣ ﻬ ﺮ ﻣ ِﺰ
ﺙ ﺍﹾﻟﻔﹶﺎ ِ - ٩٦ﺍﹾﻟ ﻤ
ﺤ ﺪ ﹸ
ﻱ )( ٦٩
ﺙ ﺍﹾﻟﻔﹶﺎﺻِ ﹸﻞ ﺑﻴ ﻦ ﺍﻟﺮﺍﻭِﻱ ﻭﺍﹾﻟﻮﺍﻋِﻲ ﻟِﻠﺮﺍ ﻣ ﻬ ﺮ ﻣ ِﺰ - ٩٧ﺍﹾﻟ ﻤ
ﺤ ﺪ ﹸ
٣٧
ﺖ
ﻀ ﻤ ﻤ
ﺖ " :ﻋ ﻦ ِﻛﻠﹶﺎ ﻫﻤﺎ ﹶﻓ
ﺻِﺒ ﻲ ؟ ﹶﻓ ﹸﻘ ﹾﻠ
ﺖ ﻳﺎ
ﺴ ﻤ ﻊ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻣﺎ ﺗﻘﹸﻮ ﹸﻝ ﹶﺃﻧ
ﺏ ﻳ
ﺳﻌِﻴ ٍﺪ ،ﻭﺍﺑ ﻦ ِﺷﻬﺎ ٍ
٩٨
ﺤﻨِﻲ " ﻚ ِﻣ ﻦ ﹶﻟ ﺤ ﻀ ﺿﺒﻄِﻲ ﻭﻳ ﺐ ِﻣ ﻦ ﺠ ﺠ ﻌ ﹶﻞ ﻳ ﻌ
ﻑ ،ﹶﻓ ﺍﹾﻟﻜﹶﺎ
ﻱ ؟ ﻗﹶﺎ ﹶﻝ :ﹶﺃﻣﺎ ﻣـ ﻊﺖ ِﻣ ﻦ ﺍﻟ ﺰ ﻫ ِﺮ
ﺴ ﹾﻔﻴﺎ ﹶﻥ ﺑ ِﻦ ﻋﻴﻴﻨ ﹶﺔ :ﹶﻛ ﻢ ﺳ ِﻤ ﻌ
ﺖ ِﻟ
ﺲ :ﹸﻗ ﹾﻠ
ﺤ ﻤ ﺪ ﺑ ﻦ ِﺇ ﺩﺭِﻳ
ﻭﻗﹶﺎ ﹶﻝ ﻣ
ﺏ
ﺖ ﻳ ﻮﻣﺎ ﺑـﺎ ﺖ :ﻣﺎ ﻫ ﻮ ؟ ﻗﹶﺎ ﹶﻝ :ﺩ ﺧ ﹾﻠ ﺚ ﻭﺍ ِﺣ ﺪ ﹸﻗ ﹾﻠ ﺤﺪِﻳ ﹲ ﺱ ﹶﻓﻤﺎ ﻟﹶﺎ ﹸﺃ ﺣﺼِﻲ ،ﻭﹶﺃﻣﺎ ﻭ ﺣﺪِﻱ ﹶﻓ ﺍﻟﻨﺎ ِ
ﺖ :ﻫﺬﹶﺍ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ ،ﻭﻟﹶـﺎ ﺠ ِﺪ ،ﹶﻓ ﹸﻘ ﹾﻠ
ﺴِ
ﲔ ﺍﹾﻟ ﻤ
ﺲ ِﺇﻟﹶﻰ ﻋﻤﻮ ٍﺩ ِﻣ ﻦ ﹶﺃﺳﺎ ِﻃ ِ ﺑﻨِﻲ ﺷﻴﺒ ﹶﺔ ،ﹶﻓِﺈﺫﹶﺍ ﹶﺃﻧﺎ ِﺑ ِﻪ ﺟﺎِﻟ
ﺖ :ﻳﺎ ﹶﺃﺑﺎ ﺑ ﹾﻜ ٍﺮ ،ﺣ ﺪﹾﺛﻨِﻲ ﺣـﺪِﻳﺜﹰﺎ ﹶﺃ ﻭ ﺣـﺪِﻳﹶﺜﻴ ِﻦ، ﺖ ِﺇﹶﻟﻴ ِﻪ ،ﹶﻓ ﹸﻘ ﹾﻠ
ﺴ
ﺠﹶﻠ
ﹶﺃ ِﺟ ﺪ ﻩ ﹶﺃ ﺧﻠﹶﻰ ِﻣﻨ ﻪ ﺍﻟﺴﺎ ﻋ ﹶﺔ ،ﹶﻓ
ﺨﺰﻭ ِﻣﻴ ﹶﺔ ،ﺍﱠﻟﺘِﻲ ﹶﻗ ﹶﻄ ﻊ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻳ ﺪﻫﺎ، ﺚ ﺍﹾﻟ ﻤ ﺖ :ﺣ ﺪﹾﺛﻨِﻲ ﺣﺪِﻳ ﹶ ﺖ ﹸﻗ ﹾﻠ
ﹶﻓﻘﹶﺎ ﹶﻝ :ﺳ ﹾﻠﻨِﻲ ﻋﻤﺎ ِﺷﹾﺌ
ﻚ ﺍﻟﱠﻠ ﻪ ،ﹶﻓﻤﺎ ﻳﺰﺍ ﹸﻝ ﻋﺒ ﺪ ﻳ ﹾﻘ ِﺪ ﻡ ﻋﹶﻠﻴﻨﺎ ِﺑﻤـﺎ
ﺤﺼﺎ ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ :ﹸﻗ ﻢ ،ﻟﹶﺎ ﹶﺃﻗﹶﺎ ﻣ ﺏ ﻭ ﺟ ِﻬﻲ ﺑِﺎﹾﻟ ﻀ ﺮ
ﻗﹶﺎ ﹶﻝ :ﹶﻓ
ﺏﺠ ِﺪ ،ﻟِﺎﺑ ِﻦ ِﺷﻬﺎ ٍﺴِ ﺖ ﹶﻗﺮِﻳﺒﺎ ِﻣﻨ ﻪ ،ﹶﻓ ﻤ ﺮ ﺭ ﺟ ﹲﻞ ﻓِﻲ ﺍﹾﻟ ﻤ ﺴ ﺠﹶﻠ
ﺴﺮﺍ ﻧﺎ ِﺩﻣﺎ ،ﹶﻓ ﺖ ﻣﻨ ﹶﻜ ِ ﻧ ﹾﻜ ﺮ ﻩ ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﹸﻘ ﻤ
ﺿ ﹶﻄ ﺮ ِﺇﹶﻟ ﻲ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﹸﻗ ﻢ ﻓﹶﺎ ﺩﻋـ ﻪ
ﺤﺼﺎ ،ﹶﻓﹶﻠ ﻢ ﻳﺒﹸﻠ ﻐ ﻪ ،ﻓﹶﺎ
ﺴ ﻤ ﻊ ،ﹶﻓ ﺮﻣﺎ ﻩ ﺑِﺎﹾﻟ
ﺴﺒ ﺢ ِﺑ ِﻪ ﹶﻓﹶﻠ ﻢ ﻳ
ِﺇﹶﻟﻴ ِﻪ ﺣﺎ ﺟ ﹲﺔ ،ﹶﻓ
ﺠﹾﺌﺘـ ﻪ
ﺠِﻠﺴِﻲ ،ﹶﻓﻨ ﹶﻈ ﺮ ِﺇﹶﻟ ﻲ ﻓﹶـ ﺪﻋﺎﻧِﻲ ،ﹶﻓ ِ ﺕ ِﺇﻟﹶﻰ ﻣ ﻟِﻲ ،ﹶﻓ ﺪ ﻋ ﻮﺗ ﻪ ﹶﻟ ﻪ ،ﹶﻓﹶﺄﺗﺎ ﻩ ﹶﻓ ﹶﻘﻀﻰ ﺣﺎ ﺟﺘ ﻪ ،ﻭ ﻋ ﺪ
ﺐ ﻭﹶﺃﺑﻮ ﺳﹶﻠ ﻤ ﹶﺔ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ﺟﻤِﻴﻌﺎ ،ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳـ ﺮ ﹶﺓ ﹶﺃ ﱠﻥ ﺴﻴ ِ ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃ ﺧﺒ ﺮﻧِﻲ ﺳﻌِﻴ ﺪ ﺑ ﻦ ﺍﹾﻟ ﻤ
ﺲ
ﺨﻤـ ﺠﻤﺎ ُﺀ ﺟﺒﺎ ﺭ ﻭﺍﹾﻟِﺒﹾﺌ ﺮ ﺟﺒﺎ ﺭ ،ﻭﺍﹾﻟ ﻤ ﻌ ِﺪ ﹸﻥ ﺟﺒﺎ ﺭ ،ﻭﻓِﻲ ﺍﻟ ﺮﻛﹶـﺎ ِﺯ ﺍﹾﻟ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ" :ﺍﹾﻟ ﻌ
٩٩
ﺕ"ﻚ ِﻣ ﻦ ﺍﱠﻟﺬِﻱ ﹶﺃ ﺭ ﺩ " ﻫﺬﹶﺍ ﺧﻴ ﺮ ﹶﻟ
ﺖ :ﻣـ ﻦ ﺖ ﺍﹾﻟ ﻤﺪِﻳﻨ ﹶﺔ ﹶﻓِﺈﺫﹶﺍ ﹶﺃﻧﺎ ﻳ ﻌﻨِﻲ ِﺑ ﺮ ﺟ ٍﻞ ﻳﺘﻬﺎﺩﻯ ﺑﻴ ﻦ ﺭ ﺟﹶﻠﻴ ٍﻦ ،ﹶﻓ ﹸﻘ ﹾﻠ
ﻭ ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﻴﻴﻨ ﹶﺔ ﻗﹶﺎ ﹶﻝ :ﺩ ﺧ ﹾﻠ
ﺖ:ﺨِﺘﻴﺎِﻧ ﻲ ﹸﻗ ﹾﻠ
ﺴ
ﺏ ﺍﻟ
ﺖ :ﻣ ِﻦ ﺍﱠﻟﺬِﻱ ﻋﻠﹶﻰ ﻳﻤِﻴِﻨ ِﻪ ؟ ﻗﹶﺎﻟﹸﻮﺍ :ﹶﺃﻳﻮ ﺤ ﻤ ٍﺪ ﹸﻗ ﹾﻠ
ﻫﺬﹶﺍ ؟ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ :ﺟ ﻌ ﹶﻔ ﺮ ﺑ ﻦ ﻣ
ﺖ :ﺣـ ﺪﹾﺛﻨِﻲ ﹶﻓﻘﹶـﺎ ﹶﻝ: ﺖ ﺑﻴ ﻦ ﻳ ﺪﻳ ِﻪ ،ﹶﻓ ﹸﻘ ﹾﻠ
ﻣ ِﻦ ﺍﱠﻟﺬِﻱ ﻋ ﻦ ﻳﺴﺎ ِﺭ ِﻩ ؟ ﻗﹶﺎﻟﹸﻮﺍ :ﻋ ﻤﺮﻭ ﺑ ﻦ ﺩِﻳﻨﺎ ٍﺭ ،ﹶﻓ ﹸﻘ ﻤ
ﺽ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ﻋﻠِـ ﻲ ﺑـ ِﻦ ﺤ ﻤﺪِﻱ ﻋﻠﹶﻰ ﻭ ﺟ ِﻪ ﺍﹾﻟﹶﺄ ﺭ ِ ﺤ ﻤ ِﺪ ﺑ ﻦ ﻋِﻠ ﻲ ﻭﻛﹶﺎ ﹶﻥ ﺧﻴ ﺮ ﻣ ﺣ ﺪﹶﺛﻨِﻲ ﹶﺃﺑِﻲ ﻣ
ﺏ ،ﹶﻓﻘﹶﺎ ﹶﻝ" :ﹶﻟ ﻮﺠ ِﺪ ،ﻳﻨ ﹶﻘ ﺮ ﹶﻛﻤﺎ ﻳﻨ ﹶﻘ ﺮ ﺍﹾﻟ ﻐﺮﺍ
ﺴِ
ﺼﻠﱢﻲ ﻓِﻲ ﺍﹾﻟ ﻤ ﺼ ﺮ ِﺑ ﺮ ﺟ ٍﻞ ﻳ ﺴﻴ ِﻦ ،ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ﺑ ﺤ ﺍﹾﻟ
ﺕ ﻋ ﻤﺮﻭ ﺑ ﻦ ﺩِﻳﻨﺎ ٍﺭ
ﺴ ﻦ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ :ﻣﺎ ﺤ ﺤ ﻤ ٍﺪ "ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﺕ ﻋﻠﹶﻰ ﹶﻏﻴ ِﺮ ﺩِﻳ ِﻦ ﻣ ﻣﺎﺕ ﻫﺬﹶﺍ ﹶﻟﻤﺎ
ﺐ
ﺴﻨ ٍﺔ ﻭﺍ ِﺣ ﺪ ٍﺓ ﻋﻠﹶﻰ ﻣﺎ ﹶﺃ ﺧﺒ ﺮﻧِﻲ ِﺑ ِﻪ ﺍﺑ ﻦ ﹶﺃﺑِﻲ ﺣﺒِﻴـ ٍ ﻱ ِﺑ
ﺸﺮِﻳ ﻦ ﻭﻣِﺎﹶﺋ ٍﺔ ،ﺑ ﻌ ﺪ ﺍﻟ ﺰ ﻫ ِﺮ
ﺲ ﻭ ِﻋ
ﺳﻨ ﹶﺔ ﺧ ﻤ ٍ
ﻱ )(٧٠
ﺻ ﹸﻞ ﺑﻴ ﻦ ﺍﻟﺮﺍﻭِﻱ ﻭﺍﹾﻟﻮﺍﻋِﻲ ﻟِﻠﺮﺍ ﻣ ﻬ ﺮ ﻣ ِﺰ
ﺙ ﺍﻟﹾﻔﹶﺎ ِ - ٩٨ﺍﹾﻟ ﻤ
ﺤ ﺪ ﹸ
ﻱ )( ٧١
ﺙ ﺍﹾﻟﻔﹶﺎﺻِ ﹸﻞ ﺑﻴ ﻦ ﺍﻟﺮﺍﻭِﻱ ﻭﺍﹾﻟﻮﺍﻋِﻲ ﻟِﻠﺮﺍ ﻣ ﻬ ﺮ ﻣ ِﺰ - ٩٩ﺍﹾﻟ ﻤ
ﺤ ﺪ ﹸ
٣٨
ﻱ ﺣ ﺪﹶﺛﻨِﻲ ﺍﺑ ﻦ ﺟ ﺮﻳ ٍﺞ ﻭﻳ ﻤ ِﻜ ﻦ ﹶﺃ ﹾﻥ ﺭﺁ ﻩ ﺍﺑـ ﻦ ﻋﻴﻴﻨـ ﹶﺔ
ﻁ ،ﹶﺛﻨﺎ ﺍﹾﻟﻮﺍِﻗ ِﺪ
ﺨﻴﺎ ﹸ
ﻱ ،ﹶﺛﻨﺎ ﺑ ﹾﻜ ﺮ ﺍﹾﻟ
ﺍﹾﻟﹶﺄﻧﺼﺎ ِﺭ
١٠٠
ﺑِﺎﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﹶﻗﺒ ﹶﻞ ﻭﺻﻮِﻟ ِﻪ ِﺇﻟﹶﻰ ﻣ ﱠﻜ ﹶﺔ ،ﹸﺛ ﻢ ﺭﺁ ﻩ ِﺑ ﻤ ﱠﻜ ﹶﺔ ،ﻭﹶﻟ ﻢ ﻳ ﻌ ِﺮ ﹾﻓ ﻪ ﺣﺘﻰ ﺳ ِﻤ ﻊ ِﻣﻨ ﻪ "
ﺖ ﻋ ﻦ ﻋﺒ ﺪ ﹶﺓ ﺑ ِﻦ ﹶﺃﺑِﻲ ﹸﻟﺒﺎﺑـ ﹶﺔ، ﺖ ﺍﺑ ﻦ ﻋﻴﻴﻨ ﹶﺔ ﻳﻘﹸﻮ ﹸﻝ " :ﺣ ِﻔ ﹾﻈ ﻱ :ﺳ ِﻤ ﻌ ﺤ ﻤ ﺪ ﺑ ﻦ ِﺯﻳﺎ ٍﺩ ﺍﻟ ﺰﻳﺎ ِﺩ
ﻭﻗﹶﺎ ﹶﻝ ﻣ
ﻱ ،ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﻴﻴﻨـ ﹶﺔ، ﺖ ِﺣﻜﹶﺎﻳ ﹸﺔ ﺍﻟ ﺰﻳﺎ ِﺩ
ﺖ " ﹶﻓ ﹶﻘ ﺪ ﺩﱠﻟ ﺐ ﺑ ِﻦ ﹶﺃﺑِﻲ ﺛﹶﺎِﺑ ٍ ﺤ ﹶﻜ ِﻢ ﻭ ﺣﺒِﻴ ِ ﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ﺳ ﻦ ِﻣ ﻦ ﺍﹾﻟ
ﺐ ﺑ ﻦ
ﺸ ﺮ ﹶﺓ ﻭﻣِﺎﹶﺋ ٍﺔ ﻭ ﺣﺒِﻴ
ﺕ ﺳﻨ ﹶﺔ ﹶﺃ ﺭﺑﻊ ﻋ
ﺤ ﹶﻜ ﻢ ﻣﺎ ﺸ ٍﺮ ﹶﺃ ﻭ ﻓِﻲ ﺣﺪﻭ ِﺩ ِﻩ ِﻟﹶﺄ ﱠﻥ ﺍﹾﻟ ﻆ ﻭ ﻫ ﻮ ﺍﺑ ﻦ ﻋ ﹶﺃﻧ ﻪ ﺣ ِﻔ ﹶ
ﺏ ﻭ ﻋ ﺪ ﻋﺒ ﺪ ﹶﺓ ﺑـ ﻦ ﹶﺃﺑِـﻲ ﺸ ﺮ ﹶﺓ ﻋﻠﹶﻰ ﻣﺎ ﹶﺃ ﺧﺒ ﺮﻧِﻲ ِﺑ ِﻪ ﹶﺃﺑﻮ ِﻋﻤﺮﺍ ﹶﻥ ﻋ ﻦ ﺷﺒﺎ ٍ ﺴ ﻊ ﻋ ﺖ ﺳﻨﺔﹶ ِﺗ ﹶﺃﺑِﻲ ﺛﹶﺎِﺑ ٍ
١٠١
ﹸﻟﺒﺎﺑ ﹶﺔ ﻓِﻲ ﹶﻃﺒ ﹶﻘِﺘ ِﻬﻤﺎ ،ﻭﹶﻟ ﻢ ﻳ ﹾﺬ ﹸﻛ ﺮ ﻟِﻲ ﻭﻓﹶﺎﺗ ﻪ "
ﺙ ﺑِـ ِﻪ
ﺚ ﺣ ﺪ ﹶ ﺤ ﻤ ٍﺪ ،ﺣﺪِﻳ ﹲ ﺴ ﹾﻔﻴﺎ ﹶﻥ ﺑ ﻦ ﻋﻴﻴﻨ ﹶﺔ :ﻳﺎ ﹶﺃﺑﺎ ﻣ
ﺖ ِﻟ ﻁ :ﹸﻗ ﹾﻠ ﺨﻴﺎ ﹸﺤ ﻤ ﺪ ﺑ ﻦ ﻣﻴﻤﻮ ٍﻥ ﺍﹾﻟ ﻭﻗﹶﺎ ﹶﻝ ﻣ
ﺤ ﻤ ِﺪ ﺑ ِﻦ ﻋﺒ ِﺪ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ﺑـ ِﻦ
ﺤﻴﻰ ﺑ ِﻦ ﹶﺃﺑِﻲ ﹶﻛِﺜ ٍﲑ ،ﻋ ﻦ ﻣ ﺴِﻠ ٍﻢ ،ﻋ ِﻦ ﺍﹾﻟﹶﺄ ﻭﺯﺍ ِﻋ ﻲ ،ﻋ ﻦ ﻳ ﺍﹾﻟ ﻮﻟِﻴ ِﺪ ﺑ ﻦ ﻣ
ﺤ ﻤ ِﺪ ﺑ ِﻦ ﻋﺒﺪِ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ﹶﻗﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﹶﺃ ﺳ ﻤ ﻊ ﻣِـ ﻦ
ﹶﺃ ﺳ ﻌ ﺪ ﺑ ِﻦ ﺯﺭﺍ ﺭ ﹶﺓ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﺳ ﹾﻔﻴﺎ ﹸﻥ :ﹶﺃﻧﺎ ﺳ ِﻤ ﻌﺘ ﻪ ِﻣ ﻦ ﻣ
ﻑ
ﺖ ِﻣﻨ ﻪ ﻗﹶﺎ
ﺤ ِﻔ ﹾﻈ ﺐ ﺗﻨﻮ ِﺭ ﺍﻟﻨِﺒ ﻲ ،ﹶﻓ ﺖ" :ﻛﹶﺎ ﹶﻥ ﺗﻨﻮ ﺭﻧﺎ ِﺇﻟﹶﻰ ﺟﻨ ِ ﻱ ،ﻋ ِﻦ ﺍ ﻣ ﺮﹶﺃ ٍﺓ ِﻣﻨ ﻬ ﻢ ﻗﹶﺎﹶﻟ ﺍﻟ ﺰ ﻫ ِﺮ
١٠٢
ِﻣ ﻦ ﹶﻛﹾﺜ ﺮ ِﺓ ﻣﺎ ﻛﹶﺎ ﹶﻥ ﻳ ﺮ ﺩ ﺩﻫﺎ ﻭﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﺻﺎ ِﻋ ٍﺪ :ﻫ ِﺬ ِﻩ ﺍﹾﻟ ﻤ ﺮﹶﺃ ﹸﺓ ِﻫ ﻲ ِﺑﻨ
ﺖ ﺣﺎ ِﺭﹶﺛ ﹶﺔ ﺑ ﻦ ﺍﻟﻨ ﻌﻤﺎ ِﻥ "
ﺨ ﹲﺔ ﹶﻛِﺜ ﲑ ﹲﺓ ﻋﻠﹶﻰ ﺍﺑ ِﻦ
ﺸﻴ
ﺖ ﹶﺃﻧﺎ ﻭﻣﻮﺳﻰ ﺑ ﻦ ﻋ ﹾﻘﺒ ﹶﺔ ،ﻭ ﻣ ﺖ ﻣﺎِﻟﻜﹰﺎ ﻳﻘﹸﻮ ﹸﻝ :ﺩ ﺧ ﹾﻠ ﻱ :ﺳ ِﻤ ﻌ ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﹶﻔ ﺮ ِﻭ
ﺸ ﻦ ﻗﹶـ ﺪ ﺻ ﺮﺗ ﻢ ﻛﹶﺎﻟ ﺚ ﻗﹶﺎ ﹶﻝ" :ﺗ ﺮ ﹾﻛﺘ ﻢ ﺍﻟﹾ ِﻌ ﹾﻠ ﻢ ﺣﺘﻰ ِﺇﺫﹶﺍ ِ
ﺏ ِﻣﻨ ﻬ ﻢ ،ﻋ ﻦ ﺣﺪِﻳ ٍ ﺴﹶﺄﹾﻟﻨﺎ ِﻟﺸﺎ ﺏ ،ﹶﻓ ِﺷﻬﺎ ٍ
١٠٣
ﺨﻴ ٍﺮ ﹶﺃﺑﺪﺍ "
ﻭﻫﻰ ﹶﻃﹶﻠﺒﺘﻤﻮ ﻩ ﻟﹶﺎ ِﺟﹾﺌﺘ ﻢ ﻭﺍﻟﱠﻠ ِﻪ ِﺑ
ﺖ ﻟِـﻲ ﺐ ﺍﹾﻟ ِﻌ ﹾﻠ ﻢ ﹶﻓﻘﹶﺎﹶﻟ
ﺐ ﹶﻓﹶﺄ ﹾﻛﺘ ﺖ ِﻟﹸﺄﻣﻲ :ﹶﺃ ﹾﺫ ﻫ ﺲ ﻳﻘﹸﻮ ﹸﻝ :ﹸﻗ ﹾﻠ ﻚ ﺑ ﻦ ﹶﺃﻧ ٍ ﺖ ﻣﺎِﻟ ﻑ :ﺳ ِﻤ ﻌ ﻭﻗﹶﺎ ﹶﻝ ﻣ ﹶﻄ ﺮ
ﺸ ﻤ ﺮ ﹰﺓ،
ﺴﺘﻨِﻲ ِﺛﻴﺎﺑﺎ ﻣـ ﺐ ﻗﹶﺎ ﹶﻝ :ﹶﻓﹶﺄ ﺧ ﹶﺬﺗﻨِﻲ ﹶﻓﹶﺄﹾﻟﺒ
ﺐ ﻓﹶﺎ ﹾﻛﺘ ﺏ ﺍﹾﻟ ﻌﹶﻠﻤﺎ ِﺀ ،ﹸﺛ ﻢ ﺍ ﹾﺫ ﻫ
ﺲ ِﺛﻴﺎ ﹸﺃﻣﻲ :ﺗﻌﺎ ﹶﻝ ﻓﹶﺎﹾﻟﺒ
١٠٤
ﺐ" ﺐ ﺍﻟﹾﺂ ﹶﻥ ﻓﹶﺎ ﹾﻛﺘ ﺖ :ﺍ ﹾﺫ ﻫ ِ ﺿ ﻌﺖِ ﺍﻟ ﱠﻄﻮِﻳﹶﻠ ﹶﺔ ﻋﻠﹶﻰ ﺭﹾﺃﺳِﻲ ﻭ ﻋ ﻤ ﻤﺘﻨِﻲ ﹶﻓ ﻮﹶﻗﻬﺎ ،ﹸﺛ ﻢ ﻗﹶﺎﹶﻟ ِ ﻭ ﻭ
ﺑﻞ ﻫﺎﺟﺮ ﺃﻃﻔﺎﻝ ﺍﻟﺴﻠﻒ ﻟﺴﻤﺎﻉ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ :
ﻱ ) ( ٧٣
ﺙ ﺍﹾﻟﻔﹶﺎﺻِ ﹸﻞ ﺑﻴ ﻦ ﺍﻟﺮﺍﻭِﻱ ﻭﺍﹾﻟﻮﺍﻋِﻲ ﻟِﻠﺮﺍ ﻣ ﻬ ﺮ ﻣ ِﺰ - ١٠٠ﺍﹾﻟ ﻤ
ﺤ ﺪ ﹸ
ﻱ)( ٧٤
ﺻ ﹸﻞ ﺑﻴ ﻦ ﺍﻟﺮﺍﻭِﻱ ﻭﺍﹾﻟﻮﺍﻋِﻲ ﻟِﻠﺮﺍ ﻣ ﻬ ﺮ ﻣ ِﺰ
ﺙ ﺍﹾﻟﻔﹶﺎ ِ - ١٠١ﺍﹾﻟ ﻤ
ﺤ ﺪ ﹸ
ﻱ )- ( ٧٦ﺍﻟﺘﻨﻮﺭ :ﺍ ﹶﳌ ﻮِﻗ ﺪ
ﺙ ﺍﹾﻟﻔﹶﺎﺻِ ﹸﻞ ﺑﻴ ﻦ ﺍﻟﺮﺍﻭِﻱ ﻭﺍﹾﻟﻮﺍﻋِﻲ ﻟِﻠﺮﺍ ﻣ ﻬ ﺮ ﻣ ِﺰ - ١٠٢ﺍﹾﻟ ﻤ
ﺤ ﺪ ﹸ
ﻱ )( ٧٧
ﺙ ﺍﹾﻟﻔﹶﺎﺻِ ﹸﻞ ﺑﻴ ﻦ ﺍﻟﺮﺍﻭِﻱ ﻭﺍﹾﻟﻮﺍﻋِﻲ ﻟِﻠﺮﺍ ﻣ ﻬ ﺮ ﻣ ِﺰ - ١٠٣ﺍﹾﻟ ﻤ
ﺤ ﺪ ﹸ
ﻱ ) ( ٧٨
ﺻ ﹸﻞ ﺑﻴ ﻦ ﺍﻟﺮﺍﻭِﻱ ﻭﺍﹾﻟﻮﺍﻋِﻲ ﻟِﻠﺮﺍ ﻣ ﻬ ﺮ ﻣ ِﺰ
ﺙ ﺍﹾﻟﻔﹶﺎ ِ - ١٠٤ﺍﹾﻟ ﻤ
ﺤ ﺪ ﹸ
٣٩
ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﺷﻴﺦ ﺍﶈﺪﺛﲔ ﻣﺴﻨﺪ ﺍﻟﻌﺮﺍﻕ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻋﺎﺻﻢ ﺑﻦ ﺻﻬﻴﺐ ﺍﻟﻘﺮﺷـﻲ
ﺍﻟﺘﻴﻤﻲ ﻣﻮﱃ ﻗﺮﻳﺒﺔ ﺃﺧﺖ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ،ﺍﻟﻮﺍﺳﻄﻲ .ﻭﻟﺪ ﺳﻨﺔ ﺳﺒﻊ ﻭﻣﺎﺋﺔ ،ﻓﻬﻮ
ﻣﻦ ﺃﺳﻨﺎﻥ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ .ﺭﻭﻯ ﻋﻦ ﺳﻬﻴﻞ ﺑﻦ ﺃﰊ ﺻﺎﱀ ،ﻭﻋﻄﺎﺀ ﺑﻦ ﺍﻟﺴﺎﺋﺐ ﻭﺣﺼﲔ ﺑﻦ
ﻋﺒﺪﺍﻟﺮﲪﻦ ﻭﲪﻴﺪ ﺍﻟﻄﻮﻳﻞ ﻭﺧﺎﻟﺪ ﺍﳊﺬﺍﺀ ﻭﺧﻠﻖ ﺳﻮﺍﻫﻢ .ﺣﺪﺙ ﻋﻨﻪ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﻋﻠـﻲ
ﺑﻦ ﺍﳌﺪﻳﲏ ﻭﻳﺰﻳﺪ ﺑﻦ ﺯﺭﻳﻊ ﻣﻊ ﺗﻘﺪﻣﻪ ﻭﻋﺒﺪ ﺑﻦ ﲪﻴﺪ ﻭﳏﻤﺪ ﺑﻦ ﳛﲕ ﺍﻟﺬﻫﻠﻲ ﻭﺧﻠﻖ ﻛـﺜﲑ.
ﻗﺎﻝ ﻳﻌﻘﻮﺏ ﺑﻦ ﺷﻴﺒﺔ :ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺼﻼﺡ ﻭﺍﳋﲑ ﺍﻟﺒﺎﺭﻉ ﻭﻛﺎﻥ ﺷـﺪﻳﺪ ﺍﻟﺘـﻮﻗﻲ
ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﻧﻜﺮ ﻋﻠﻴﻪ ﻛﺜﺮﺓ ﺍﻟﻐﻠﻂ ﻭﺍﳋﻄﺄ .ﻗﺎﻝ ﺍﺑﻦ ﺃﻋﲔ :ﲰﻌﺖ ﻋﻠﻲ ﺑﻦ ﻋﺎﺻﻢ ﻳﻘﻮﻝ :ﺩﻓﻊ
ﺇﱄ ﺃﰊ ﻣﺎﺋﺔ ﺃﻟﻒ ﺩﺭﻫﻢ ،ﻗﺎﻝ :ﺍﺫﻫﺐ ﻓﻼ ﺃﺭﻯ ﻟﻚ ﻭﺟﻬﺎ ﺇﻻ ﲟﺎﺋﺔ ﺃﻟـﻒ ﺣـﺪﻳﺚ .ﻗـﺎﻝ
ﺍﻟﺒﻴﻜﻨﺪﻱ :ﻛﺎﻥ ﳚﺘﻤﻊ ﻋﻨﺪ ﻋﻠﻲ ﺍﺑﻦ ﻋﺎﺻﻢ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺛﲔ ﺃﻟﻔﺎ .ﻣـﺎﺕ ﺳـﻨﺔ ﺇﺣـﺪﻯ
ﻭﻣﺎﺋﺘﲔ .ﻗﺎﻝ ﻳﻌﻘﻮﺏ ﺑﻦ ﺷﻴﺒﺔ :ﲰﻌﺖ ﻋﺎﺻﻢ ﺑﻦ ﻋﻠﻲ ﻳﻘﻮﻝ :ﺃﺧﱪﱐ ﺃﰊ ﺃﻧﻪ ﺻﺎﻡ ﲦـﺎﻧﲔ
١٠٥
ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﱂ ﻳﻔﻄﺮ ﻓﻴﻬﺎ ﻳﻮﻣﺎ .ﻗﺎﻝ :ﻭﻣﺎﺕ ﻭﻫﻮ ﺍﺑﻦ ﺃﺭﺑﻊ ﻭﺗﺴﻌﲔ ﺳﻨﺔ.
ﺖ ﻣِـ ﻦ ﺻ ٍﻢ ،ﻳﻘﹸﻮ ﹸﻝ :ﺧ ﺮﺟـ ﺖ ﻋِﻠ ﻲ ﺑ ﻦ ﻋﺎ ِ ﻀ ﺮ ﺑ ﻦ ﹶﺃﺑﺎ ﹶﻥ ﺍﹾﻟﻬﺎ ِﺷ ِﻤ ﻲ ،ﺑِﺎﹾﻟﻜﹸﻮﹶﻓ ِﺔ :ﺳ ِﻤ ﻌ ﺨِ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ
ﺕ ﹶﻓﺮﺍﺳِـ ﺦ ﻂ ،ﺳِـ ﺮ ﺖ ِﻣ ﻦ ﻭﺍ ِﺳ ٍ ﺸﻴ ﻢ ِﻟﻨ ﹾﻠﻘﹶﻰ ﻣﻨﺼﻮﺭﺍ ،ﹶﻓﹶﻠﻤﺎ ﺧ ﺮ ﺟ ﻂ ِﺇﻟﹶﻰ ﺍﹾﻟﻜﹸﻮﹶﻓ ِﺔ ﹶﺃﻧﺎ ﻭ ﻫ ﻭﺍ ِﺳ ٍ
ﺖﺖ :ﹶﺃﻳ ﻦ ﺗﺮِﻳ ﺪ ؟ ﻗﹶﺎ ﹶﻝ ﹶﺃ ﺳﻌﻰ ﻓِﻲ ﺩﻳ ٍﻦ ﻋﹶﻠ ﻲ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﹸﻘﻠﹾـ ﹶﻟ ِﻘﻴﻨِﻲ ِﺇﻣﺎ ﹶﺃﺑﻮ ﻣﻌﺎ ِﻭﻳ ﹶﺔ ،ﻭِﺇﻣﺎ ﹶﻏﻴ ﺮ ﻩ ﹶﻓ ﹸﻘ ﹾﻠ
ﺖ ﹶﻓﹶﺄ ﻋ ﹶﻄﻴﺘ ﻪ ﹶﺃﹾﻟ ﹶﻔﻴ ِﻦ ،ﺛﹸـ ﻢ
ﻚ ِﻣﻨﻬﺎ ﹶﺃﹾﻟﻔﹶﻴ ِﻦ ﹶﻓ ﺮ ﺟ ﻌ
ﻑ ِﺩ ﺭ ﻫ ٍﻢ ﹸﺃ ﻋﻄِﻴ
ﺍ ﺭ ِﺟ ﻊ ﻣﻌِﻲ ،ﹶﻓِﺈ ﱠﻥ ِﻋﻨﺪِﻱ ﹶﺃ ﺭﺑ ﻌ ﹶﺔ ﺁﻟﹶﺎ ِ
ﺴ ِﻤ ﻊ ِﻣ ﻦ ﻣﻨﺼﻮ ٍﺭ ﺸﻴ ﻢ ،ﹶﻓ
ﺐ ﻫ
ﺸ ﻲ ،ﹶﻓ ﹶﺬ ﻫ
ﺸﻴ ﻢ ﺍﹾﻟﻜﹸﻮﹶﻓ ﹶﺔ ﺑِﺎﹾﻟ ﻐﺪﺍ ِﺓ ،ﻭ ﺩ ﺧ ﹾﻠﺘﻬﺎ ﺑِﺎﹾﻟ ﻌ ِ
ﺖ ﹶﻓ ﺪ ﺧ ﹶﻞ ﻫ
ﺧ ﺮ ﺟ
ﺏ ﻣﻨﺼﻮ ٍﺭ ،ﹶﻓِﺈﺫﹶﺍ ﺟﻨﺎ ﺯ ﹲﺓﺖ ﺑﺎ ﺖ ﹶﻓﹶﺄﺗﻴ
ﻀﻴ
ﺖ ﻣ ﺤ ﺻﺒ ﺤﻤﺎ ﻡ ،ﹶﻓﹶﻠﻤﺎ ﹶﺃ ﺖ ﹶﺃﻧﺎ ﺍﹾﻟ
ﲔ ﺣﺪِﻳﺜﹰﺎ ،ﻭ ﺩ ﺧ ﹾﻠ ﹶﺃ ﺭﺑ ِﻌ
ﺕ ﹶﺃﺑﻜِﻲ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻟِﻲ ﺷﻴ ﺦ ﻫﻨﺎ ﻙ :ﻳﺎ ﹶﻓﺘـﻰ ﻣـﺎ ﺖ :ﻣﺎ ﻫﺬﻩ ؟ ﻗﹶﺎﻟﹸﻮﺍ :ﺟﻨﺎ ﺯ ﹶﺓ ﻣﻨﺼﻮ ٍﺭ ،ﹶﻓ ﹶﻘ ﻌ ﺪ ﹶﻓ ﹸﻘ ﹾﻠ
ﻚ ﻋﻠﹶـﻰ ﺕ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓﹶﺄ ﺩﱡﻟ
ﺸﻴ ِﺦ ،ﻭﹶﻗ ﺪ ﻣﺎ ﺖ ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﹶﺃ ﺳ ﻤ ﻊ ِﻣ ﻦ ﻫﺬﹶﺍ ﺍﻟ ﺖ ﹶﻗ ِﺪ ﻣ
ﻚ ؟ ﻗﹶﺎ ﹶﻝ :ﹸﻗ ﹾﻠ ﻳﺒﻜِﻴ
ﺱ ﻗﹶـﺎ ﹶﻝ: ﺐ ،ﺣ ﺪﹶﺛﻨِﻲ ِﻋ ﹾﻜ ِﺮ ﻣ ﹸﺔ ﻋ ِﻦ ﺍﺑـ ِﻦ ﻋﺒـﺎ ٍ ﺖ :ﻧ ﻌ ﻢ ،ﻗﹶﺎ ﹶﻝ :ﺍ ﹾﻛﺘ ﺱ ﹸﺃ ﻡ ﺫﹶﺍ ،ﹸﻗ ﹾﻠ
ﻣ ﻦ ﺷ ِﻬ ﺪ ﻋ ﺮ
ﺐ ﻋﻨﻲ ﻣﻨ ﹸﺬ ﺷ ﻬ ٍﺮ ﺖ ﺗ ﹾﻜﺘ
ﻚ ﺍﻟﱠﻠ ﻪ ؟ ﻗﹶﺎ ﹶﻝ ﹶﺃﻧ
ﺖ ﺭ ِﺣ ﻤ
ﺖ ﹶﻟ ﻪ ﻣ ﻦ ﹶﺃﻧ ﺐ ﻋﻨ ﻪ ﺷ ﻬﺮﺍ ،ﹶﻓ ﹸﻘ ﹾﻠ
ﺖ ﹶﺃ ﹾﻛﺘ
ﺠ ﻌ ﹾﻠ
ﹶﻓ
- ١٠٥ﻣﻮﺳﻮﻋﺔ ﻣﻮﺍﻗﻒ ﺍﻟﺴﻠﻒ (١٩٨ / ٣) -ﻭﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ ) (٣١٣/٧ﻭﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ ) (٢٩٠/٦ﻭﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ
) (٤٥٨-٤٤٦/١١ﻭﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ) (٥٢٠-٥٠٤/٢٠ﻭﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ) (٣٤٤/٧ﻭﺗـﺬﻛﺮﺓ ﺍﳊﻔـﺎﻅ )-٣١٦/١
(٣١٧ﻭﺍﻟﺴﲑ ) (٢٦٢-٢٤٩/٩ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ).(٢/٢
٤٠
ﺱ ِﺇﻟﱠﺎ ﺳـﺒ ﻌ ﹶﺔ
ﺼﻴ ﻦ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ،ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ﺑﻴﻨِﻲ ﻭﺑﻴ ﻦ ﹶﺃ ﹾﻥ ﹶﺃﹾﻟﻘﹶﻰ ﺍﺑ ﻦ ﻋﺒﺎ ٍ
ﹶﻟ ﻢ ﺗ ﻌ ِﺮ ﹾﻓﻨِﻲ.ﹶﺃﻧﺎ ﺣ
١٠٦
ﺤ ﺪﹸﺛﻨِﻲ"
ﺴ ﻤ ﻊ ِﻣﻨ ﻪ ﹸﺛ ﻢ ﻳﺠِﻲ ُﺀ ﹶﻓﻴ
ﺴ ﻌ ﹶﺔ ﺩﺭﺍ ِﻫ ﻢ ،ﹶﻓﻜﹶﺎ ﹶﻥ ِﻋ ﹾﻜ ِﺮ ﻣ ﹸﺔ ﻳ
ﺩﺭﺍ ِﻫ ﻢ ﹶﺃ ﻭ ِﺗ
ﻓﺎﻧﻈﺮ ﻳﺎ ﺭﻋﺎﻙ ﺍﷲ ﺇﱃ ﺗﻀﺤﻴﺔ ﻫﺬﺍ ﺍﻟﻔﱴ ،ﺍﻟﺬﻱ ﺑﺬﻝ ﻧﺼﻒ ﻣﺎﻟﻪ ،ﻭﺃﺿﺎﻉ ﻭﻗﺘـﻪ ،ﻭﻫﺠـﺮ
ﺍﻷﻭﻃﺎﻥ ،ﻓﺘﺄﺧﺮ ﻋﻦ ﻟﻘﺎﺀ ﺍﻟﺸﻴﺦ ﻣﻨﺼﻮﺭ ،ﻓﻬﻴﺄ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﺷﻴﺨﹰﺎ ﻫـﻮ ﺷـﻴﺦ ﺍﳌـﺸﺎﻳﺦ،
ﻭﺃﺳﺘﺎﺫﻫﻢ ﺁﻧﺬﺍﻙ :ﺣﺼﲔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ،ﻭﻣﺎ ﺫﺍﻙ ﺇﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﺷﺪﺓ ﺍﻹﺧﻼﺹ ﰲ ﻃﻠﺐ
ﺍﻟﻌﻠﻢ ،ﻭﺻﺪﻕ ﺍﶈﺒﺔ ﻟﺮﺳﻮﻟﻪ .
ﻭﻛﺬﻟﻚ ﻛﺘﺎﺑﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ،ﻭﺍﻟﺘﺄﻛﺪ ﻣﻦ ﺻﺤﺔ ﺍﻟﻜﺘﺎﺑﺔ ،ﻋ ﻦ ِﻫﺸﺎ ِﻡ ﺑ ِﻦ ﻋ ﺮ ﻭ ﹶﺓ ﻗﹶـﺎ ﹶﻝ:
١٠٧
ﺐ.
ﺖ :ﹶﻻ ،ﻗﹶﺎ ﹶﻝ :ﹶﻟ ﻢ ﺗ ﹾﻜﺘ ﺖ :ﻧ ﻌ ﻢ ،ﻗﹶﺎ ﹶﻝ :ﻋﺎ ﺭﺿﺖ ؟ ﹸﻗ ﹾﻠ
ﻗﹶﺎ ﹶﻝ ﻟِﻲ ﹶﺃﺑِﻲ :ﹶﻛﺘﺒﺖ ؟ ﻗﹶﺎ ﹶﻝ :ﹸﻗ ﹾﻠ
ﻭﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤ ﻲ ﰲ ﻋﺮﺽ ﺍﻟﻜﺘﺎﺑﺔ ﻋﻠﻰ ﺍﻷﺻﻞ ،ﻭﺍﻟﺘﺄﻛﺪ ﻣﻦ ﺻﺤﺔ ﺍﻟﻜﺘﺎﺑﺔ،ﻭﺳـﻼﻣﺘﻬﺎ،
ﻳﺆﻛﺪ ﺍﳊﺮﺹ ﺍﻟﻜﺒﲑ ﻋﻠﻰ ﺟﻼﻟﺔ ﻗﺪﺭ ﺗﺮﺍﺛﻨﺎ ﺍﻟﻌﻈﻴﻢ ،ﻭﻳﻘﻈﺔ ﺍﻵﺑـﺎﺀ ﻭﺍﻟﻌﻠﻤـﺎﺀ ﺇﱃ ﺍﳌﻨـﻬﺞ
ﺐ ﻣﻌﻪ ﺑﻜﻞ ﺛﻘﺔ ﻭﺍﻋﺘﺰﺍ ٍﺯ . ﺍﻟﻌﻠﻤﻲ ﺍﻟﻘﻮﱘ ،ﻭﺗﻌﻮﻳﺪ ﺍﻟﺼﻐﲑ ﻋﻠﻴﻪ ﻟﻴﺸ
ﻭﻛﺬﻟﻚ ﺣﻔﻆ ﺍﻟﺒﻨﺎﺕ ﻟﻸﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ،ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﱪ :ﻛﺎﻥ ﳌﺎﻟﻚ ﺭﲪﻪ ﺍﷲ
ﺃﺭﺑﻌﺔ ﺑﻨﲔ :ﳛﲕ ﻭﳏﻤﺪ ﻭﲪﺎﺩ ﻭﺃﻡ ﺍﻟﺒﻬﺎﺀ ﻓﺄﻣﺎ ﳛﲕ ﻭﺃﻡ ﺍﻟﺒﻬﺎﺀ ﻓﻠﻢ ﻳﻮﺹ ﻤـﺎ ﺇﱃ ﺃﺣـﺪ
ﻭﺃﻭﺻﻰ ﺑﺎﻵﺧﺮﻳﻦ ﺇﱃ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺣﺒﻴﺐ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ.
ﻗﺎﻝ ﺍﻟﺰﺑﲑﻱ :ﻛﺎﻧﺖ ﳌﺎﻟﻚ ﺍﺑﻨﺔ ﲢﻔﻆ ﻋﻠﻤﻪ ﻳﻌﲏ ﺍﳌﻮﻃﺄ ﻭﻛﺎﻧﺖ ﺗﻘﻒ ﺧﻠﻒ ﺍﻟﺒـﺎﺏ ﻓـﺈﺫﺍ
ﻏﻠﻂ ﺍﻟﻘﺎﺭﺉ ﻧﻘﺮﺕ ﺍﻟﺒﺎﺏ ﻓﻴﻔﻄﻦ ﻣﺎﻟﻚ ﻓﲑﺩ ﻋﻠﻴﻪ.
ﻭﻛﺎﻥ ﺍﺑﻨﻪ ﳏﻤﺪ ﳚﻲﺀ ﻭﻫﻮ ﳛﺪﺙ ﻭﻋﻠﻰ ﻳﺪﻩ ﺑﺎﺷﻖ ﻭﻧﻌﻞ ﻛﻴﺴﺎﱐ ﻭﻗﺪ ﺃﺭﺧﻰ ﺳﺮﺍﻭﻳﻠﻪ ﻋﻠﻴﻪ
ﻓﻴﻠﺘﻔﺖ ﻣﺎﻟﻚ ﺇﱃ ﺃﺻﺤﺎﺑﻪ ﻭﻳﻘﻮﻝ :ﺇﳕﺎ ﺍﻷﺩﺏ ﺃﺩﺏ ﺍﷲ ﻫﺬﺍ ﺍﺑﲏ ﻭﻫﺬﻩ ﺍﺑﻨﱵ؟.
ﻗﺎﻝ ﺍﻟﻘﺮﻭﻱ :ﻛﻨﺎ ﳒﻠﺲ ﻋﻨﺪﻩ ﻭﺍﺑﻨﻪ ﳛﲕ ﻳﺪﺧﻞ ﻭﳜﺮﺝ ﻭﻻ ﻳﻘﻌﺪ ﻓﻴﻘﺒﻞ ﻋﻠﻴﻨﺎ ﻭﻳﻘﻮﻝ :ﺇﻥ ﻣﺎ
ﻳﻬﻮﻥ ﻋﻠﻲ ﺃﻥ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﻻ ﻳﻮﺭﺙ ﻭﺃﻥ ﺃﺣﺪﹰﺍ ﱂ ﳜﻠﻒ ﺃﺑﺎﻩ ﻭﳎﻠﺴﻪ ﺇﻻ ﻋﺒﺪ ﺍﻟـﺮﲪﻦ ﺑـﻦ
ﻱ )( ٧٣
ﺐ ﺍﹾﻟﺒ ﻐﺪﺍ ِﺩ
ﺨﻄِﻴ ِ
ﺚ ِﻟ ﹾﻠ
ﺤﺪِﻳ ِ - ١٠٦ﺍﻟ ﺮ ﺣﹶﻠﺔﹸ ﻓِﻲ ﹶﻃﹶﻠ ِ
ﺐ ﺍﹾﻟ
- ١٠٧ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ (٢٧١٩٢) (٥٦٨ / ١٣) -ﺻﺤﻴﺢ
٤١
ﺍﻟﻘﺎﺳﻢ .ﻭﻛﺎﻥ ﶈﻤﺪ ﻫﺬﺍ ﺍﺑﻦ ﺍﲰﻪ ﺃﲪﺪ ﲰﻊ ﻣﻦ ﺟﺪﻩ ﻣﺎﻟﻚ ﺫﻛﺮﻩ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻔـﺮﺝ
ﺍﻟﻘﺮﻃﱯ ﰲ ﺭﻭﺍﺓ ﻣﺎﻟﻚ". ١٠٨
ﺖ
ﻭﺍﻷﻃﻔﺎﻝ ﻳﻬﺘﻤﻮﻥ ﺑﺮﻭﺍﻳﺎﺕ ﺍﳊﺪﻳﺚ ﻭﻓﻘﻬﻪ ،ﻓ ﻌ ﻦ ِﻫﺸﺎ ِﻡ ﺑ ِﻦ ﻋ ﺮ ﻭ ﹶﺓ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎﹶﻟ
ﺖ ﹶﻟﻬﺎ
ﺚ ﹸﺛ ﻢ ﺗﻌﻮ ﺩ ﹶﻓﺘ ﹾﻜﺘﺒ ﻪ "ﹶﻓ ﹸﻘ ﹾﻠ
ﺤﺪِﻳ ﹶ
ﺐ ﻋﻨﻲ ﺍﹾﻟ
ﻚ ﺗ ﹾﻜﺘ
ﺸ ﹸﺔ ﺍ :ﻳﺎ ﺑﻨ ﻲ ِ" :ﺇﻧ ﻪ ﻳﺒﹸﻠ ﻐﻨِﻲ ﹶﺃﻧ
ﻟِﻲ ﻋﺎِﺋ
ﺴ ﻤ ﻊ ﻓِﻲ ﺍﹾﻟ ﻤ ﻌﻨـﻰ
ﺖ :ﻫ ﹾﻞ ﺗ
ﻚ ﻋﻠﹶﻰ ﺷ ﻲ ٍﺀ ،ﹸﺛ ﻢ ﹶﺃﻋﻮ ﺩ ﹶﻓﹶﺄ ﺳ ﻤ ﻌ ﻪ ﻋﻠﹶﻰ ﹶﻏﻴ ِﺮ ِﻩ ،ﹶﻓﻘﹶﺎﹶﻟ :ﹶﺃ ﺳ ﻤ ﻌ ﻪ ِﻣﻨ ِ
١٠٩
ﻚ" ﺱ ِﺑ ﹶﺬِﻟ
ﺖ :ﻟﹶﺎ ﺑ ﹾﺄ ﺖ :ﻟﹶﺎ ،ﻗﹶﺎﹶﻟ
ِﺧﻠﹶﺎﻓﹰﺎ ؟ ﹸﻗ ﹾﻠ
ﻫـ -ﺩﺭﺍﺳﺔ ﺍﻷﻃﻔﺎﻝ ﻟﻠﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ،ﻭﻣﺪﻯ ﺗﺄﺛﲑﻫﺎ ﻓﻴﻬﻢ :
ﺣﺮﺹ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ -ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ -ﻋﻠﻰ ﺩﺭﺍﺳﺔ ﺳـﲑﺓ ﺍﻟـﻨﱯ ،
ﻭﺗﻠﻘﻴﻨﻬﺎ ﻷﻃﻔﺎﳍﻢ ،ﺣﱴ ﺇﻢ ﻟﻴﻘﺮﺋﻮﺎ ﻣﻊ ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻷﺎ ﺍﻟﺘﺮﲨﺎﻥ ﳌﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ،
ﻣﻊ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺇﺛﺎﺭﺓ ﺍﻟﻌﺎﻃﻔﺔ ،ﻭﻣﺸﺎﻫﺪﺓ ﺍﻟﻮﺍﻗﻊ ﺍﻹﺳﻼﻣﻲ ،ﻭﺗﺄﺛﲑ ﻋﺠﻴﺐ ﰲ ﺍﻟﻨﻔﺲ ،ﻭﳌـﺎ
ﲢﻤﻞ ﰲ ﻃﻴﺎﺎ ﻣﻦ ﻣﻌﺎﱐ ﺍﳊﺐ ،ﻭﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺇﻧﻘﺎﺫ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻦ ﺍﻟﻀﻼﻝ ﺇﱃ ﺍﳍـﺪﻯ،
ﻭﻣﻦ ﺍﻟﺒﺎﻃﻞ ﺇﱃ ﺍﳊﻖ ،ﻭﻣﻦ ﻇﻠﻤﺎﺕ ﺍﳉﺎﻫﻠﻴﺔ ﺇﱃ ﻧﻮﺭ ﺍﻹﺳﻼﻡ .
ﻭﳚﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻬﺎ ﻣﺎ ﻳﻌﻴﻨﻬﻢ ﻋﻠﻰ ﻓﻬﻢ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ؛ ﻷﺎ ﻫﻲ ﺍﳌﻔﺴﺮﺓ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ
ﺍﳉﺎﻧﺐ ﺍﻟﻌﻤﻠﻲ ،ﻓﻔﻴﻬﺎ ﺃﺳﺒﺎﺏ ﺍﻟﱰﻭﻝ ،ﻭﺗﻔﺴﲑ ﻟﻜﺜﲑ ﻣﻦ ﺍﻵﻳﺎﺕ ﻓﺘﻌﻴﻨﻬﻢ ﻋﻠـﻰ ﻓﻬﻤﻬـﺎ،
ﻭﺍﻻﺳﺘﻨﺒﺎﻁ ﻣﻨﻬﺎ ،ﻭﻣﻌﺎﻳﺸﺔ ﺃﺣﺪﺍﺛﻬﺎ ،ﻓﻴﺴﺘﺨﺮﺟﻮﻥ ﺃﺣﻜﺎﻣﻬﺎ ﺍﻟﺸﺮﻋﻴﺔ ،ﻭﺃﺻﻮﻝ ﺍﻟـﺴﻴﺎﺳﺔ
ﺍﻟﺸﺮﻋﻴﺔ ،ﻭﳛﺼﻠﻮﻥ ﻣﻨﻬﺎ ﻋﻠﻰ ﺍﳌﻌﺎﺭﻑ ﺍﻟﺼﺤﻴﺤﺔ ﰲ ﻋﻠﻮﻡ ﺍﻹﺳﻼﻡ ﺍﳌﺨﺘﻠﻔﺔ ،ﻭﺎ ﻳﺪﺭﻛﻮﻥ
ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ،ﻭﺑﺬﻟﻚ ﻳﺘﺬﻭﻗﻮﻥ ﺭﻭﺡ ﺍﻹﺳﻼﻡ ﻭﻣﻘﺎﺻﺪﻩ ﺍﻟـﺴﺎﻣﻴﺔ،
ﻭﳚﺪ ﻓﻴﻬﺎ ﺍﻟﺰﻫﺎﺩ ﻣﻌﺎﱐ ﺍﻟﺰﻫﺪ ﻭﺣﻘﻴﻘﺘﻪ ﻭﻣﻘﺼﺪﻩ ،ﻭﻳﺴﺘﻘﻲ ﻣﻨﻬﺎ ﺍﻟﺘﺠﺎﺭ ﻣﻘﺎﺻـﺪ ﺍﻟﺘﺠـﺎﺭﺓ
ﻭﺃﻧﻈﻤﺘﻬﺎ ﻭﻃﺮﻗﻬﺎ ،ﻭﻳﺘﻌﻠﻢ ﻣﻨﻬﺎ ﺍﳌﺒﺘﻠﻮﻥ ﺃﲰﻰ ﺩﺭﺟﺎﺕ ﺍﻟﺼﱪ ﻭﺍﻟﺜﺒﺎﺕ ،ﻓﺘﻘـﻮﻯ ﻋـﺰﺍﺋﻤﻬﻢ
ﻋﻠﻰ ﺍﻟﺴﲑ ﰲ ﻃﺮﻳﻖ ﺩﻋﻮﺓ ﺍﻹﺳﻼﻡ ﻭﺗﻌﻈﻢ ﺛﻘﺘﻬﻢ ﺑﺎﷲ ﻋﺰ ﻭﺟـﻞ ،ﻭﻳﻮﻗﻨـﻮﺍ ﺃﻥ ﺍﻟﻌﺎﻗﺒـﺔ
١١٠
ﻟﻠﻤﺘﻘﲔ.
- ١٠٨ﺍﻟﺪﻳﺒﺎﺝ ﺍﳌﺬﻫﺐ ﰲ ﻣﻌﺮﻓﺔ ﺃﻋﻴﺎﻥ ﻋﻠﻤﺎﺀ ﺍﳌﺬﻫﺐ (٧ / ١) -ﻭﺗﺮﺗﻴﺐ ﺍﳌﺪﺍﺭﻙ ﻭﺗﻘﺮﻳﺐ ﺍﳌﺴﺎﻟﻚ (٢٨ / ١) -
- ١٠٩ﺍﻟﻜﻔﺎﻳﺔ ﰲ ﻋﻠﻢ ﺍﻟﺮﻭﺍﻳﺔ ﻟﻠﺨﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ( ٦١٣) -ﺣﺴﻦ
- ١١٠ﺍﻧﻈﺮ :ﻣﺪﺧﻞ ﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﲑﺓ ،ﺩ .ﳛﲕ ﺍﻟﻴﺤﲕ ،ﺹ.١٤
٤٢
ﻭﺗﺘﻌﻠﻢ ﻣﻨﻬﺎ ﺍﻷﻣﺔ ﺍﻵﺩﺍﺏ ﺍﻟﺮﻓﻴﻌﺔ ،ﻭﺍﻷﺧﻼﻕ ﺍﳊﻤﻴـﺪﺓ ،ﻭﺍﻟﻌﻘﺎﺋـﺪ ﺍﻟـﺴﻠﻴﻤﺔ ،ﻭﺍﻟﻌﺒـﺎﺩﺓ
ﺍﻟﺼﺤﻴﺤﺔ ،ﻭﲰﻮ ﺍﻷﺧﻼﻕ ،ﻭﻃﻬﺎﺭﺓ ﺍﻟﻘﻠﺐ ،ﻭﺣﺐ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻭﻃﻠﺐ ﺍﻟـﺸﻬﺎﺩﺓ
ﺴﻴﻦِ ،ﻳﻘﹸﻮ ﹸﻝ
ﺤﺖ ﻋِﻠ ﻲ ﺑ ﻦ ﺍﹾﻟ
ﺤ ﻤ ِﺪ ﺑ ِﻦ ﻋِﻠﻲ ،ﻋ ﻦ ﹶﺃﺑِﻴﻪِ ،ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ ﰲ ﺳﺒﻴﻠﻪ؛ ﻋ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﻣ
ﻱ ﺍﻟﻨِﺒ ﻲ ﻭﺳﺮﺍﻳﺎ ﻩ ﹶﻛﻤﺎ ﻧ ﻌﱠﻠ ﻢ ﺍﻟﺴﻮ ﺭ ﹶﺓ ِﻣ ﻦ ﺍﹾﻟ ﹸﻘﺮﺁ ِﻥ ".١١١ " :ﹸﻛﻨﺎ ﻧ ﻌﱠﻠ ﻢ ﻣﻐﺎ ِﺯ
ﺖ ﻋﻤﻲ ﺍﻟ ﺰ ﻫ ِﺮﻱ ،ﻳﻘﹸﻮ ﹸﻝ" :ﻓِﻲ ِﻋ ﹾﻠ ِﻢ ﺍﹾﻟ ﻤﻐـﺎﺯِﻱ ِﻋﻠﹾـ ﻢ ﺤ ﻤ ِﺪ ﺑ ِﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠﻪِ ،ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ ﻭ ﻋ ﻦ ﻣ
ﺍﻟﹾﺂ ِﺧ ﺮ ِﺓ ﻭﺍﻟ ﺪﻧﻴﺎ ".١١٢
ﻱ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﻭﻳﻌـ ﺪﻫﺎ ﺤ ﻤ ِﺪ ﺑ ِﻦ ﺳ ﻌﺪٍ ،ﻗﹶﺎ ﹶﻝ" :ﻛﹶﺎﻥﹶ ﹶﺃﺑِﻲ ﻳ ﻌﱢﻠ ﻤﻨﺎ ﻣﻐﺎ ِﺯ ﻋ ﻦ ِﺇ ﺳﻤﺎﻋِﻴ ﹶﻞ ﺑ ِﻦ ﻣ
١١٣
ﻀﻴﻌﻮﺍ ِﺫ ﹾﻛ ﺮﻫﺎ ".ﻋﹶﻠﻴﻨﺎ ،ﻭ ﺳﺮﺍﻳﺎ ﻩ ﻭﻳﻘﹸﻮ ﹸﻝ :ﻳﺎ ﺑِﻨ ﻲ ﻫ ِﺬ ِﻩ ﻣﺂِﺛ ﺮ ﺁﺑﺎِﺋ ﹸﻜ ﻢ ﹶﻓﻠﹶﺎ ﺗ
ﺇﻥ ﺩﺭﺍﺳﺔ ﺍﳍﺪﻱ ﺍﻟﻨﺒﻮﻱ ﰲ ﺗﺮﺑﻴﺔ ﺍﻷﻣﺔ ﻭﺇﻗﺎﻣﺔ ﺍﻟﺪﻭﻟﺔ ،ﻳﺴﺎﻋﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻘـﺎﺩﺓ ﻭﺍﻟﻔﻘﻬـﺎﺀ
ﻭﺍﳊﻜﺎﻡ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﻋﺰ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ،ﻣﻦ ﺧﻼﻝ ﻣﻌﺮﻓﺔ ﻋﻮﺍﻣﻞ ﺍﻟﻨﻬﻮﺽ،
ﻭﺃﺳﺒﺎﺏ ﺍﻟﺴﻘﻮﻁ ،ﻭﻳﺘﻌﺮﻓﻮﻥ ﻋﻠﻰ ﻓﻘﻪ ﺍﻟﻨﱯ ﰲ ﺗﺮﺑﻴﺔ ﺍﻷﻓﺮﺍﺩ ﻭﺑﻨﺎﺀ ﺍﳉﻤﺎﻋـﺔ ﺍﳌـﺴﻠﻤﺔ،
ﻭﺇﺣﻴﺎﺀ ﺍﺘﻤﻊ ،ﻭﺇﻗﺎﻣﺔ ﺍﻟﺪﻭﻟﺔ ،ﻓﲑﻯ ﺍﳌﺴﻠﻢ ﺣﺮﻛ ﹶﺔ ﺍﻟﻨﱯ ﰲ ﺍﻟﺪﻋﻮﺓ ،ﻭﺍﳌﺮﺍﺣﻞ ﺍﻟﱵ ﻣﺮ ﺎ
ﻭﻗﺪﺭﺗﻪ ﻋﻠﻰ ﻣﻮﺍﺟﻬﺔ ﺃﺳﺎﻟﻴﺐ ﺍﳌﺸﺮﻛﲔ ﰲ ﳏﺎﺭﺑﺔ ﺍﻟﺪﻋﻮﺓ ،ﻭﲣﻄﻴﻄﻪ ﺍﻟﺪﻗﻴﻖ ﰲ ﺍﳍﺠـﺮﺓ ﺇﱃ
ﺍﳊﺒﺸﺔ ،ﻭﳏﺎﻭﻟﺘﻪ ﺇﻗﻨﺎﻉ ﺃﻫﻞ ﺍﻟﻄﺎﺋﻒ ﺑﺎﻟﺪﻋﻮﺓ ،ﻭﻋﺮﺿﻪ ﳍﺎ ﻋﻠﻰ ﺍﻟﻘﺒﺎﺋﻞ ﰲ ﺍﳌﻮﺍﺳﻢ ،ﻭﺗﺪﺭﺟﻪ
١١٤
ﰲ ﺩﻋﻮﺓ ﺍﻷﻧﺼﺎﺭ ﰒ ﻫﺠﺮﺗﻪ ﺍﳌﺒﺎﺭﻛﺔ ﺇﱃ ﺍﳌﺪﻳﻨﺔ....
ﻭﻗﺎﻝ ﺍﻟﺴﻤﻌﺎﱐ :ﳚﺐ ﻋﻠﻰ ﺍﻵﺑﺎﺀ ﺗﻌﻠﻴﻢ ﺃﻭﻻﺩﻫﻢ ﺃﻥ ﺍﻟﻨﱯ ﺑﻌﺚ ﲟﻜﺔ ﺇﱃ ﻛﺎﻓﺔ ﺍﻟـﺜﻘﻠﲔ
١١٥
ﻭﺩﻓﻦ ﰲ ﺍﳌﺪﻳﻨﺔ ﻭﺃﻧﻪ ﻭﺍﺟﺐ ﺍﻟﻄﺎﻋﺔ ﻭﺍﶈﺒﺔ.
ﻭ -ﺣﺮﺹ ﺍﻷﻣﻬﺎﺕ ﻋﻠﻰ ﺁﺛﺎﺭ ﺍﻟﺮﺳﻮﻝ ﻟﻴﻜﻮﻥ ﺑﺮﻛﺔ ﻋﻠﻰ ﺃﻃﻔﺎﳍﻢ :
ﻱ ) ( ١٦٠٢ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻮﺍﻗﺪﻱ ﺐ ﺍﹾﻟﺒ ﻐﺪﺍ ِﺩ ﺨ ِﻄِﻴ ِﺏ ﺍﻟﺴﺎ ِﻣ ِﻊ ِﻟ ﹾﻠ - ١١١ﺍﹾﻟﺠﺎ ِﻣ ﻊ ِﻟﹶﺄ ﺧﻠﹶﺎ ِ
ﻕ ﺍﻟﺮﺍﻭِﻱ ﻭﺁﺩﺍ ِ
ﻱ ) ( ١٦٠٠ﻭﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ :ﻻﺑـﻦ ﻛـﺜﲑ)،٢٥٦/٣
ﺐ ﺍﹾﻟﺒ ﻐﺪﺍ ِﺩ ﺨ ِﻄِﻴ ِﺏ ﺍﻟﺴﺎ ِﻣ ِﻊ ِﻟ ﹾﻠ - ١١٢ﺍﹾﻟﺠﺎ ِﻣ ﻊ ِﻟﹶﺄ ﺧﻠﹶﺎ ِ
ﻕ ﺍﻟﺮﺍﻭِﻱ ﻭﺁﺩﺍ ِ
(٢٥٧ﻁ /ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ (٢٤٢/٣) ،ﻁ١٩٧٨/٢ﻡ ﻣﻜﺘﺒﺔ ﺍﳌﻌﺎﺭﻑ -ﻟﺒﻨﺎﻥ ،ﻣﻜﺘﺒﺔ ﺍﻟﻨﺼﺮ -ﺍﻟﺮﻳﺎﺽ.
- ١١٣ﺍﳉﺎﻣﻊ ﻷﺧﻼﻕ ﺍﻟﺮﺍﻭﻱ ﻭﺁﺩﺍﺏ ﺍﻟﺴﺎﻣﻊ ﻟﻠﺨﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ (١٦٠١) -ﻭ ﺍﻧﻈﺮ :ﺍﻟﺒﺪﺍﻳـﺔ ﻭﺍﻟﻨﻬﺎﻳـﺔ ).(٢٤٢/٢
ﻭﺳﺒﻞ ﺍﳍﺪﻯ ﻭﺍﻟﺮﺷﺎﺩ ﰲ ﺳﲑﺓ ﺧﲑ ﺍﻟﻌﺒﺎﺩ (١٠ / ٤) -
- ١١٤ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻋﺮﺽ ﻭﻗﺎﺋﻊ ﻭﲢﻠﻴﻞ ﺃﺣﺪﺍﺙ (٣ / ١) -
- ١١٥ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ،ﺷﺮﺡ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ،ﺍﻹﺻﺪﺍﺭ (٥٢ / ٢) - ٢
٤٣
ﺖ ﻓِﻴ ِﻪ ،ﻗﹶـﺎ ﹶﻝ:
ﺴ
ﺖ ﹸﺃ ﻡ ﺳﹶﻠﻴ ٍﻢ ﹶﻓﻴﻨﺎ ﻡ ﻋﻠﹶﻰ ِﻓﺮﺍ ِﺷﻬﺎ ﻭﹶﻟﻴ
ﺲ ﻗﹶﺎ ﹶﻝ :ﻛﹶﺎ ﹶﻥ ﺍﻟﻨِﺒ ﻲ ﻳ ﺪ ﺧ ﹸﻞ ﺑﻴ
ﻋ ﻦ ﹶﺃﻧ ٍ
ﻚ ﻋﻠﹶـﻰ ﺖ ،ﹶﻓﻘِﻴ ﹶﻞ ﹶﻟﻬﺎ :ﻫﺬﹶﺍ ﺍﻟﻨِﺒ ﻲ ﻧﺎِﺋ ﻢ ﻓِﻲ ﺑﻴﺘِـ ِ ﺕ ﻳ ﻮ ٍﻡ ﹶﻓﻨﺎ ﻡ ﻋﻠﹶﻰ ِﻓﺮﺍ ِﺷﻬﺎ ،ﹶﻓﹸﺄِﺗﻴ
ﹶﻓﺠﺎ َﺀ ﺫﹶﺍ
ﺵ ،ﻗﹶـﺎ ﹶﻝ:
ﻕ ،ﻭﺍ ﺳﺘﻨ ﹶﻘ ﻊ ﻋ ﺮﹸﻗ ﻪ ﻋﻠﹶﻰ ِﻗ ﹾﻄ ﻌ ِﺔ ﹶﺃ ِﺩ ٍﱘ ﻋﻠﹶـﻰ ﺍﹾﻟﻔِـﺮﺍ ِ ﺕ ﻭﹶﻗ ﺪ ﻋ ِﺮ
ﻚ ﻗﹶﺎ ﹶﻝ :ﹶﻓﺠﺎ َﺀ ِﻓﺮﺍ ِﺷ ِ
ﻉ ﺍﻟﻨﺒِـ ﻲ
ﺼ ﺮ ﻩ ﻓِﻲ ﹶﻗﻮﺍﺭِﻳ ِﺮﻫﺎ ،ﹶﻓ ﹶﻔ ِﺰ
ﻕ ﹶﻓﺘ ﻌ ِ
ﻚ ﺍﹾﻟ ﻌ ﺮ
ﻒ ﹶﺫِﻟ
ﺸ ﺖ ﺗﻨ
ﺠ ﻌﹶﻠ
ﺖ ﻋﺘِﻴ ﺪﺗﻬﺎ ﻗﹶﺎ ﹶﻝ :ﹶﻓ
ﺤ ﹶﻓ ﹶﻔﺘ
ﺼﺒﻴﺎِﻧﻨﺎ ،ﻗﹶـﺎ ﹶﻝ:
ﷲ ،ﻧ ﺮﺟـﻮ ﺑ ﺮ ﹶﻛﺘـ ﻪ ﻟِـ ِ ﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﲔ ﻳﺎ ﹸﺃ ﻡ ﺳﹶﻠﻴ ٍﻢ ؟ ﻗﹶﺎﹶﻟ ﺼﻨ ِﻌ
ﹶﻓﻘﹶﺎ ﹶﻝ :ﻣﺎ ﺗ
١١٦
ﺖ.
ﺻﺒ ِ ﹶﺃ
ﺖ
ﺴ ﺖ ﹸﺃ ﻡ ﺳﹶﻠﻴ ٍﻢ ﻭﻳﻨﺎ ﻡ ﻋﻠﹶﻰ ِﻓﺮﺍ ِﺷﻬﺎ ،ﻭﹶﻟﻴ
ﻚ ﻗﹶﺎ ﹶﻝ :ﻛﹶﺎ ﹶﻥ ﺍﻟﻨِﺒ ﻲ ﻳ ﺪ ﺧ ﹸﻞ ﺑ ﻴ
ﺲ ﺑ ِﻦ ﻣﺎِﻟ ٍ ﻭ ﻋ ﻦ ﹶﺃﻧ ِ
ﺖ
ﺠﺌﹾـ ﺖ :ﹶﻓ ِ
ﻚ ،ﻗﹶﺎﻟﹶـ ﺖ ﻳ ﻮﻣﺎ ،ﹶﻓﻘِﻴ ﹶﻞ ﹶﻟﻬﺎ :ﻫﺬﹶﺍ ﺍﻟﻨِﺒ ﻲ ﻧﺎِﺋ ﻢ ﻋﻠﹶﻰ ِﻓﺮﺍ ِﺷ ِ ﻓِﻲ ﺑﻴِﺘﻬﺎ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓﹸﺄِﺗﻴ
ﺖ
ﺠ ﻌ ﹾﻠ
ﺵ ﹶﻓ
ﻕ ﺍﻟﻨِﺒ ﻲ ﺣﺘﻰ ﺍ ﺳﺘﻨ ﹶﻘ ﻊ ﻋ ﺮﹸﻗ ﻪ ﻋﻠﹶﻰ ﻗِ ﹾﻄ ﻌ ِﺔ ﹶﺃ ﺩ ٍﻡ ﻋﻠﹶﻰ ﺍﹾﻟ ِﻔﺮﺍ ِ ﻒ ،ﹶﻓ ﻌ ِﺮ
ﺼﻴ ِ ﻭﺫﹶﺍ ﻙ ﻓِﻲ ﺍﻟ
ﲔ ﻳـﺎ ﹸﺃ ﻡﺼﻨ ِﻌ
ﻚ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻣﺎ ﺗ ﺻﻨ ﻊ ﹶﺫِﻟ ﻉ ﻭﹶﺃﻧﺎ ﹶﺃ ﺼ ﺮ ﻩ ﻓِﻲ ﻗﹶﺎﺭﻭ ﺭ ٍﺓ ،ﹶﻓ ﹶﻔ ِﺰ ﻕ ،ﻭﹶﺃ ﻋ ِ ﻚ ﺍﹾﻟ ﻌ ﺮ
ﻒ ﹶﺫِﻟ ﺸ ﹸﺃﻧ
١١٧
ﺖ. ﺻﺒ ِ ﺼﺒﻴﺎِﻧﻨﺎ ،ﻗﹶﺎ ﹶﻝ :ﹶﺃ ﷲ ،ﻧ ﺮﺟﻮ ﺑ ﺮ ﹶﻛﺘ ﻪ ِﻟ ِ
ﺖ :ﻳﺎ ﺭ ﺳﻮ ﹶﻝ ﺍ ِ ﺳﹶﻠﻴ ٍﻢ ؟ ﹸﻗ ﹾﻠ
ﻗﺎﻝ ﺍﻹﻧﺴﺎﻥ ﻳﻘﻴﻞ :ﺇﺫﺍ ﺳﻜﻦ ﻭﺃﻗﺎﻡ ﻋﻨﺪ ﺍﻟﻘﺎﺋﻠﺔ ،ﻭﻫﻲ ﺷﺪﺓ ﺍﳊﺮ ﻭﺳﻂ ﺍﻟﻨﻬﺎﺭ.
ﺍﻟﺴﻚ :ﺷﻲﺀ ﻳﺘﻄﻴﺐ ﺑﻪ.
ﺍﳊﻨﻮﻁ :ﻣﺎ ﺗﻄﻴﺐ ﺑﻪ ﺃﻛﻔﺎﻥ ﺍﳌﻴﺖ ﺧﺎﺻﺔ.
ﻋﺘﻴﺪ ﺍﳌﺮﺃﺓ :ﺍﻹﻧﺎﺀ ﺍﻟﺬﻱ ﺗﺘﺮﻙ ﻓﻴﻪ ﻣﺎ ﻳﻌﺰ ﻋﻠﻴﻬﺎ ﻣﻦ ﻣﺘﺎﻋﻬﺎ.
ﺳﻠﺖ ﺍﻟﺪﻡ ﻋﻦ ﺍﳉﺮﺡ ﻭﺍﻟﻌﺮﻕ ﻋﻦ ﺍﳉﺴﻢ :ﻣﺴﺤﻪ ﺑﻴﺪﻩ ﻭﲨﻌﻪ.
ﺬﻩ ﺍﻟﺮﻭﺡ ﺍﻟﻄﻴﺒﺔ ،ﻭﺬﺍ ﺍﳊﺐ ﺍﻟﺴﺎﻣﻲ ﻟﺮﺳﻮﻝ ﺍﷲ ،ﻭﻫﺬﺍ ﺍﻟﺘﻌﻠﻖ ﺍﻟﺸﺪﻳﺪ ﺑﻪ ،ﻭﻫـﺬﺍ
ﺍﳊﺮﺹ ﺍﻟﺼﺎﺩﻕ ﺗﺘﺴﺎﺭﻉ ﺍﻷﻡ ﺍﻟﻌﺎﻗﻠﺔ ،ﻟﺘﻔﻴﺪ ﺻﻐﲑﻫﺎ ﻣﻦ ﺑﺂﺛﺎﺭ ﺍﻟﻨﱯ ،ﻭﻫﺬﺍ ﺗﻘﺮﻳﺮ ﺃﻳﻀﹰﺎ
ﺖ"ﻓﻴﻘﺮﻫﺎ ﻋﻠﻰ ﻋﻤﻠﻬﺎ . ﻣﻨﻪ ﺑﻘﻮﻟﻪ "ﺃﺻﺒ ِ
ﻉ،
ﺠ ﹶﺔ ﺍﻟﹾـ ﻮﺩﺍ ِ
ﷲ ﺣ ﺠﻨﺎ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍ ِ ﺠ ﻭ ﻋ ﻦ ﺟﺎِﺑ ِﺮ ﺑ ِﻦ ﻳﺰِﻳ ﺪ ﺑ ِﻦ ﺍ َﻷ ﺳ ﻮ ِﺩ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ،ﻗﹶﺎ ﹶﻝ :ﺣ
ﻑ ﺟﺎِﻟﺴﺎ ،ﻭﺍﺳـﺘ ﹾﻘﺒ ﹶﻞ
ﺤ ﺮ
ﺠ ِﺮ ،ﻗﹶﺎ ﹶﻝ :ﹸﺛ ﻢ ﺍﻧ
ﺼﺒ ِﺢ ﹶﺃ ِﻭ ﺍﹾﻟ ﹶﻔ
ﻼ ﹶﺓ ﺍﻟ
ﺻﹶﷲ ﺼﻠﱠﻰ ِﺑﻨﺎ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﻗﹶﺎ ﹶﻝ :ﹶﻓ
- ١١٦ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( -١٣٣٤٣ (١٣٣١٠)(٥٦٩ / ٤) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٦٢٠٢) -
ﺍﻟﻌﺘﻴﺪﺓ :ﺍﻟﺼﻨﺪﻭﻕ ﺍﻟﺼﻐﲑ ﲡﻌﻞ ﺍﳌﺮﺃﺓ ﻓﻴﻪ ﺍﳌﺘﺎﻉ ﺍﻟﻨﻔﻴﺲ
- ١١٧ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( -١٣٣٩٩ (١٣٣٦٦)(٥٨٢ / ٤) -ﺻﺤﻴﺢ
٤٤
ﺱ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﺍﹾﺋﺘﻮﻧِﻲ ِﺑﻬـ ﹶﺬﻳ ِﻦ
ﺼﱢﻠﻴﺎ ﻣ ﻊ ﺍﻟﻨﺎ ِ
ﺱ ﹶﻟ ﻢ ﻳ
ﺱ ِﺑ ﻮ ﺟ ِﻬ ِﻪ ،ﹶﻓِﺈﺫﹶﺍ ﻫ ﻮ ِﺑ ﺮ ﺟﹶﻠﻴ ِﻦ ِﻣ ﻦ ﻭﺭﺍ ِﺀ ﺍﻟﻨﺎ ِ
ﺍﻟﻨﺎ
ﺱ ؟ ﻗﹶﺎ ﹶﻻ :ﻳﺎﺼﱢﻠﻴﺎ ﻣ ﻊ ﺍﻟﻨﺎ ِﺼ ﻬﻤﺎ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻣﺎ ﻣﻨ ﻌ ﹸﻜﻤﺎ ﹶﺃ ﹾﻥ ﺗ ﺍﻟ ﺮ ﺟﹶﻠﻴ ِﻦ ﻗﹶﺎ ﹶﻝ :ﹶﻓﹸﺄِﺗ ﻲ ِﺑ ِﻬﻤﺎ ﺗ ﺮ ﻋ ﺪ ﹶﻓﺮﺍِﺋ
ﺻﻠﱠﻰ ﹶﺃ ﺣ ﺪ ﹸﻛ ﻢ ﻓِﻲ ﺭ ﺣِﻠ ِﻪ ،ﺛﹸـ ﻢ ﻼِ ،ﺇﺫﹶﺍ ﻼ ﺗ ﹾﻔ ﻌ ﹶﺻﱠﻠﻴﻨﺎ ﻓِﻲ ﺍﻟ ﺮﺣﺎ ِﻝ.ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﹶ ﷲ ِﺇﻧﺎ ﹸﻛﻨﺎ ﹶﻗ ﺪ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﺼﱢﻠﻬﺎ ﻣ ﻌ ﻪ ،ﹶﻓِﺈﻧﻬﺎ ﹶﻟ ﻪ ﻧﺎِﻓﹶﻠ ﹲﺔ.ﻗﹶﺎ ﹶﻝ :ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ ﺣ ﺪ ﻫﻤﺎ :ﺍ ﺳﺘ ﻐ ِﻔ ﺮ ﻟِﻲ ﻳـﺎ
ﻼ ﹶﺓ ﻣ ﻊ ﺍ ِﻹﻣﺎ ِﻡ ،ﹶﻓ ﹾﻠﻴ ﺼﹶﹶﺃ ﺩ ﺭ ﻙ ﺍﻟ
ﺖ ﻣ ﻌ ﻬ ﻢ ،ﻭﹶﺃﻧﺎ ﻳ ﻮ ﻣِﺌ ٍﺬ
ﻀ
ﷲ ﻭﻧ ﻬ ﺱ ِﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ ﺍ ِﺾ ﺍﻟﻨﺎ ﷲ.ﻓﹶﺎ ﺳﺘ ﻐ ﹶﻔ ﺮ ﹶﻟ ﻪ ،ﻗﹶﺎ ﹶﻝ :ﻭﻧ ﻬ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﷲ، ﺖ ِﺇﻟﹶـﻰ ﺭﺳـﻮ ِﻝ ﺍ ِ ﺻ ﹾﻠ
ﺱ ﺣﺘﻰ ﻭ ﺖ ﹶﺃ ﺯ ﺣ ﻢ ﺍﻟﻨﺎ ﺐ ﺍﻟ ﺮﺟﺎ ِﻝ ﻭﹶﺃ ﺟﹶﻠ ﺪ ﻩ.ﻗﹶﺎ ﹶﻝ :ﹶﻓﻤﺎ ِﺯﹾﻟ ﹶﺃ ﺷ
ﺐ ﻭ ﹶﻻ ﺕ ﺷﻴﺌﹰﺎ ﹶﺃ ﹾﻃﻴـ ﺻ ﺪﺭِﻱ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓﻤﺎ ﻭ ﺟ ﺪ ﺿ ﻌﺘﻬﺎ ِﺇﻣﺎ ﻋﹶﻠﻰ ﻭ ﺟﻬِﻲ ،ﹶﺃ ﻭ ﺕ ِﺑﻴ ِﺪ ِﻩ ﹶﻓ ﻮ
ﹶﻓﹶﺄ ﺧ ﹾﺬ
١١٨
ﻒ.
ﺨﻴ ِﺠ ِﺪ ﺍﹾﻟ
ﺴِ
ﷲ .ﻗﹶﺎ ﹶﻝ :ﻭ ﻫ ﻮ ﻳ ﻮ ﻣِﺌ ٍﺬ ﻓِﻲ ﻣ ﹶﺃﺑ ﺮ ﺩ ِﻣ ﻦ ﻳ ِﺪ ﺭﺳﻮ ِﻝ ﺍ ِ
ﺍﻷﺳﺎﺱ ﺍﻟﻌﻘﺪﻱ ﺍﻟﺮﺍﺑﻊ :ﺗﻌﻠﻴﻢ ﺍﻟﻄﻔﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ:
ﻳﻨﺒﻐﻲ ﻷﺑﻮﻱ ﺍﻟﺼﻐﲑ ﻭﺍﻟﺼﻐﲑﺓ ﺃﻥ ﻳﺒﺪﺃ ﺑﺘﻌﻠﻴﻤﻬﻤﺎ ﺍﻟﻘﺮﺁﻥ ،ﻣﻨﺬ ﺍﻟﺼﻐﺮ ،ﻭﺫﻟﻚ ﻟﻴﺘﻮﺟﻬـﺎ ﺇﱃ
ﺍﻋﺘﻘﺎﺩ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺭﻢ ،ﻭﺃﻥ ﻫﺬﺍ ﻛﻼﻣﻪ ﺗﻌﺎﱃ ،ﻭﺗﺴﺮﻱ ﺭﻭﺡ ﺍﻟﻘـﺮﺁﻥ ﰲ ﻗﻠـﻮﻢ،
ﻭﻧﻮﺭﻩ ﰲ ﺃﻓﻜﺎﺭﻫﻢ ،ﻭﻣﺪﺍﺭﻛﻬﻢ ،ﻭﺣﻮﺍﺳﻬﻢ ،ﻭﻟﻴﺘﻠﻘﻴﺎ ﻋﻘﺎﺋﺪ ﺍﻟﻘﺮﺁﻥ ﻣﻨﺬ ﺍﻟﺼﻐﺮ ،ﻭﺃﻥ ﻳﻨﺸﺄﺍ
ﻭﻳﺸﺒﺎ ﻋﻠﻰ ﳏﺒﺔ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺘﻌﻠﻖ ﺑﻪ ،ﻭﺍﻻﺋﺘﻤﺎﺭ ﺑﺄﻭﺍﻣﺮﻩ ،ﻭﺍﻻﻧﺘﻬﺎﺀ ﻋﻦ ﻣﻨﺎﻫﻴـﻪ ،ﻭﺍﻟﺘﺨﻠـﻖ
ﺑﺄﺧﻼﻗﻪ ،ﻭﺍﻟﺴﲑ ﻋﻠﻰ ﻣﻨﻬﺎﺟﻪ .
ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻴﻮﻃﻲ ﺭﲪﻪ ﺍﷲ" :ﺗﻌﻠﻴﻢ ﺍﻟﺼﺒﻴﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺃﺻﻞ ﻣﻦ ﺃﺻﻮﻝ ﺍﻹﺳﻼﻡ ،ﻓﻴﻨﺸﺆﻭﻥ
ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ ،ﻭﻳﺴﺒﻖ ﺇﱃ ﻗﻠﻮﻢ ﺃﻧﻮﺍﺭ ﺍﳊﻜﻤﺔ ،ﻗﺒﻞ ﺃﻥ ﲤﻜﻦ ﺍﻷﻫﻮﺍﺀ ﻣﻨﻬﺎ ،ﻭﺳﻮﺍﺩﻫﺎ ﺑﺄﻛﺪﺍﺭ
١١٩
ﺍﳌﻌﺼﻴﺔ ﻭﺍﻟﻀﻼﻝ "
ﻭﺃﻛﺪ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﰲ ﻣﻘﺪﻣﺘﻪ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﺑﻘﻮﻟﻪ :ﺗﻌﻠﻴﻢ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻟﻠﻘﺮﺁﻥ ﺷﻌﺎﺭ ﻣﻦ ﺷـﻌﺎﺋﺮ
ﺍﻟﺪﻳﻦ ﺃﺧﺬ ﺑﻪ ﺃﻫﻞ ﺍﳌﻠﺔ ،ﻭﺩﺭﺟﻮﺍ ﻋﻠﻴﻪ ﰲ ﲨﻴﻊ ﺃﻣﺼﺎﺭﻫﻢ؛ ﳌﺎ ﻳﺴﺒﻖ ﺇﱃ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﺭﺳﻮﺥ
- ١٢٠ﻣﻘﺪﻣﺘﻪ ﺹ ٣٩٧
- ١٢١ﰲ ﻛﺘﺎﺏ ) ﺍﻟﺴﻴﺎﺳﺔ ( ﺑﺎﺏ ﺳﻴﺎﺳﺔ ﺍﻟﺮﺟﻞ ﻭﻟﺪﻩ .
- ١٢٢ﺍﲢﺎﻑ ﺍﳋﲑﺓ ﺍﳌﻬﺮﺓ ﺑﺰﻭﺍﺋﺪ ﺍﳌﺴﺎﻧﻴﺪ ﺍﻟﻌﺸﺮﺓ [٧٧٥٣](٦٨ / ٨) -ﺿﻌﻴﻒ
- ١٢٣ﺷﻌﺐ ﺍﻹﳝﺎﻥ ( ٢٢٦٧)(١١٨ / ٤) -ﻭﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ (١٧٤ / ٢) -ﻭﺗﻔﺴﲑ ﺍﺑﻦ ﻛـﺜﲑ -ﺩﺍﺭ ﻃﻴﺒـﺔ / ٧) -
(٥١٢ﺿﻌﻴﻒ
- ١٢٤ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( (٦٦٠٤)(٦١٧ / ٢) -ﺣﺴﻦ
٤٦
ﻼ ﹶﺃﺗﻰ ﺍﻟﻨِﺒ ﻲ ﺑِﺎﺑ ٍﻦ ﻟﹶـ ﻪ،
ﷲ ﺑ ِﻦ ﻋ ﻤﺮٍﻭ ،ﹶﺃ ﱠﻥ ﺭ ﺟ ﹰ
ﺤﺒِﻠ ﻲ ،ﻋ ﻦ ﻋﺒ ِﺪ ﺍ ِ
ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﻋﺒ ِﺪ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ﺍﹾﻟ
ﷲ
ﺖ ﺑِﺎﻟﱠﻠﻴ ِﻞ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳـﻮ ﹸﻝ ﺍ ِ
ﻒ ﺑِﺎﻟﻨﻬﺎ ِﺭ ،ﻭﻳﺒِﻴ
ﺤ ﺼ ﷲِ ،ﺇ ﱠﻥ ﺍﺑﻨِﻲ ﻫﺬﹶﺍ ﻳ ﹾﻘ ﺮﹸﺃ ﺍﹾﻟ ﻤ
ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ
١٢٥
ﺖ ﺳﺎِﻟﻤﺎ.ﻚ ﻳ ﹶﻈ ﱡﻞ ﺫﹶﺍ ِﻛﺮﺍ ،ﻭﻳﺒِﻴ :ﻣﺎ ﺗﻨ ِﻘ ﻢ ﹶﺃ ﱠﻥ ﺍﺑﻨ
ﻭﺍﻧﻄﻠﻖ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﻳﻌﻠﱢﻤﻮﻥ ﺍﺑﻨﺎﺀﻫﻢ ﺍﻟﻘﺮﺁﻥ ،ﺍﺳﺘﺠﺎﺑﺔ ﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﻟﻨﱯ ،
ﺐ ﺑ ِﻦ ﺳ ﻌ ٍﺪ ،ﻋ ﻦ ﺳ ﻌ ٍﺪ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪِ :ﺧﻴﺎ ﺭ ﹸﻛ ﻢ ﻣ ﻦ ﺗ ﻌﱠﻠ ﻢ ﺍﹾﻟ ﹸﻘﺮﺁ ﹶﻥ ﻭ ﻋﱠﻠ ﻤ ﻪ ﺼ ﻌ ِﻓ ﻌ ﻦ ﻣ
١٢٦
ﺴﻨِﻲ ﻓِﻲ ﻣﻜﹶﺎﻧِﻲ ﻫﺬﹶﺍ. ﻭﹶﺃ ﺧ ﹶﺬ ِﺑﻴﺪِﻱ ﻭﹶﺃ ﺟﹶﻠ
ﷲ ِ :ﺧﻴﺎ ﺭ ﹸﻛ ﻢ ﻣ ﻦ ﺗ ﻌﱠﻠ ﻢ ﺍﹾﻟ ﹸﻘﺮﺁ ﹶﻥ ﺐ ﺑ ِﻦ ﺳ ﻌ ٍﺪ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺼ ﻌ ِﻭ ﻋ ﻦ ﻣ
١٢٧
ﺉ.ﻭ ﻋﱠﻠ ﻤ ﻪ ،ﻗﹶﺎ ﹶﻝ :ﻭﹶﺃ ﺧ ﹶﺬ ِﺑﻴﺪِﻱ ،ﹶﻓﹶﺄ ﹾﻗ ﻌ ﺪﻧِﻲ ﻣ ﹾﻘ ﻌﺪِﻱ ﻫﺬﹶﺍ ﹸﺃ ﹾﻗ ِﺮ
ﻭﻧﺮﻯ ﻧﺼﺢ ﺍﻟﺼﺤﺎﺑﺔ ﻟﻠﻨﺎﺱ ﺬﺍ ﺍﻟﻘﺮﺁﻥ ،ﻭﺗﻨﺸﺌﺔ ﺃﻃﻔﺎﳍﻢ ﻋﻠﻰ ﺣﺒﻪ ﻭﺗﻼﻭﺗﻪ ،ﻓ ﻌ ِﻦ ﺍﺑﻦ ﻋﺒﺎﺱ
ﻚ ﺍﻟﱠﻠ ﻪ ﻗﹶﺎ ﹶﻝ
ﺱ ﻳ ﺮ ﺣ ﻤ ﺡ ِﺑ ِﻪ ؟ ﻗﹶﺎ ﹶﻝ :ﺑﻠﹶﻰ ﻳﺎ ﹶﺃﺑﺎ ﻋﺒﺎ ٍ ﺚ ﺗ ﹾﻔ ﺮ
ﺤﺪِﻳ ٍ
ﻚ ِﺑ .ﻗﹶﺎ ﹶﻝ ِﻟ ﺮ ﺟ ٍﻞ :ﹶﺃﻟﹶﺎ ﹸﺃ ﹾﻃ ِﺮﹸﻓ
ﺻﺒﻴﺎ ﹶﻥﻚ ،ﻭ ﺟﻤِﻴ ﻊ ﻭﹶﻟ ِﺪ ﻙ ﻭ ِ ﻚ ،ﻓﹶﺎ ﺣ ﹶﻔ ﹾﻈﻬﺎ ،ﻭ ﻋﱢﻠ ﻤﻬﺎ ﹶﺃ ﻫﹶﻠ
:ﺍ ﹾﻗ ﺮﹾﺃ ﺗﺒﺎ ﺭ ﻙ ﺍﱠﻟﺬِﻱ ِﺑﻴ ِﺪ ِﻩ ﺍﹾﻟ ﻤ ﹾﻠ
ﺻ ﻢ ﻳ ﻮ ﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ ِﻋﻨ ﺪ ﺭﺑﻬﺎ
ﺠﻴ ﹸﺔ ،ﻭ ِﻫ ﻲ ﺍﹾﻟ ﻤﺠﺎ ِﺩﹶﻟ ﹸﺔ.ﺗﺠﺎ ِﺩ ﹸﻝ ﻭﺗﺨﺎ ِ
ﻚ ،ﹶﻓِﺈﻧﻬﺎ ﺍﹾﻟ ﻤ ﻨ ِ
ﻚ ،ﻭ ِﺟﲑﺍﻧ ﺑﻴِﺘ
ﺖ ﻓِﻲ ﺟ ﻮِﻓ ِﻪ ،ﻭﻳﻨﺠﻲ ﺍﷲ ﺗﻌﺎﱃ ِﺑﻬﺎ ﺠﻴ ﻪ ِﻣ ﻦ ﺍﻟﻨﺎ ِﺭ ِﺇﺫﹶﺍ ﻛﹶﺎﻧ ﺐ ِﺇﻟﹶﻰ ﺭﺑﻬﺎ ﹶﺃ ﹾﻥ ﻳﻨ ِﻟﻘﹶﺎ ِﺭِﺋﻬﺎ ،ﻭﺗ ﹾﻄﹸﻠ
ﺏ ﺍﹾﻟ ﹶﻘﺒ ِﺮ .
ﺻﺎ ِﺣﺒﻬﺎ ِﻣ ﻦ ﻋﺬﹶﺍ ِ
١٢٨
ﺐ ﹸﻛ ﱢﻞ ِﺇﻧﺴﺎ ٍﻥ ِﻣ ﻦ ﺃﻣﱵ " ﺕ ﹶﺃﻧﻬﺎ ﻓِﻲ ﹶﻗ ﹾﻠ ِ
ﻗﹶﺎ ﹶﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ " :ﻭ ِﺩ ﺩ
ﻭﻣﻦ ﺷﺪﺓ ﺣﺮﺹ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﺍﺭﺗﺒﺎﻁ ﺃﻃﻔﺎﳍﻢ ﺑﺎﻟﻘﺮﺁﻥ ،ﻭﺣﺼﻮﻝ ﺑﺮﻛﺔ ﺍﻟﻘﺮﺁﻥ ﻷﻭﻻﺩﻫﻢ:
ﺲ ﺑﻦ
ﺖ ،ﹶﺃ ﱠﻥ ﹶﺃﻧ
ﲢﲔ ﺃﻭﻗﺎﺕ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻟﱪﻛﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻟﻴﺤﻀﺮﻫﺎ ﺃﻃﻔﺎﳍﻢ ،ﻋ ﻦ ﺛﹶﺎِﺑ ٍ
١٢٩
ﻚ ،ﻛﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ ﺧﺘ ﻢ ﺍﹾﻟ ﹸﻘﺮﺁ ﹶﻥ ﺟ ﻤ ﻊ ﹶﺃ ﻫﹶﻠ ﻪ ﻭ ﻭﹶﻟ ﺪ ﻩ ،ﹶﻓ ﺪﻋﺎ ﹶﻟ ﻬ ﻢ .
ﻣﺎِﻟ ٍ
١٣٣
-ﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ ) (٢٠٨٦ﺣﺴﻦ
- ١٣٤ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ (٣٠٦٦٨)(٤٧٤ / ١٥) -ﺣﺴﻦ
- ١٣٥ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( -٢٣٣٣٨ (٢٢٩٥٠)(٦١٨ / ٧) -ﺣﺴﻦ
٤٩
ﲏ
ﻭ ﻋ ﻦ ﺳ ﻬ ِﻞ ﺑﻦ ﻣﻌﺎﺫِ ﺑﻦ ﹶﺃﻧﺲٍ ،ﻋ ﻦ ﹶﺃﺑِﻴﻪِ ،ﻋﻦ ِﺍﻟﻨِﺒ ﻲ ﻗﹶﺎ ﹶﻝ ":ﻣ ﻦ ﻗﹶﺎ ﹶﻝ ﺳﺒﺤﺎ ﹶﻥ ﺍﻟﱠﻠ ِﻪ ﺍﹾﻟ ﻌﻈِﻴ ِﻢ ﺑ
ﺲ ﺍﻟﱠﻠﻪ ﻭﺍِﻟ ﺪﻳ ِﻪ ﻳ ﻮ ﻡ ﺍﹾﻟ ِﻘﻴﺎﻣـ ِﺔ
ﺠﻨﺔِ ،ﻭ ﻣ ﻦ ﹶﻗ ﺮﹶﺃ ﺍﹾﻟ ﹸﻘﺮﺁ ﹶﻥ ﹶﻓﹶﺄ ﺣ ﹶﻜ ﻤ ﻪ ﻭ ﻋ ِﻤ ﹶﻞ ِﺑﻤﺎ ﻓِﻴ ِﻪ ﹶﺃﹾﻟﺒ
ﺱ ﻓِﻲ ﺍﹾﻟ ﹶﻟ ﻪ ﹶﻏ ﺮ
١٣٦
ﺴ ﻦ ِﻣ ﻦ ﻫﺬﹶﺍ ﺍﹾﻟ ﹶﻘ ﻤ ِﺮ" ﺿ ﻮ ُﺀ ﻩ ﹶﺃ ﺣ
ﺗﺎﺟﺎ
-٣ﻓﻬﻢ ﺍﻟﻄﻔﻞ ﻟﻠﻘﺮﺁﻥ :
ﻻ ﺑﺪ ﻟﻠﻤﺮﰊ -ﺃﻭ ﺍﻟﻮﺍﻟﺪﻳﻦ -ﺃﻥ ﻳﻬﺘﻤﺎ ﺃﺛﻨﺎﺀ ﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ،ﺑﺸﺮﺡ ﻣﻮﺟﺰ ﺑﺴﻴﻂ ﻟﻠﻘﺮﺁﻥ،ﺣﱴ
ﺗﻔﺘﺢ ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻗﻠﺐ ﻭﻋﻘﻞ ﺍﻟﺼﻐﲑ ،ﻭﻻ ﻳﻈ ﻦ ﺃﺣﺪ ﺃﻥ ﺍﻟﻄﻔﻞ ﺻﻐﲑ ،ﻓﻬﺬﺍ ﺍﻟﻄﻔﻞ ﺍﻟﺬﻱ
ﻳﻌﺪﻩ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻻ ﻳﺴﺘﺤﻖ ﺍﻟﺸﺮﺡ ﻟﺼﻐﺮﻩ ،ﻭﻻ ﻳﺴﺘﺤﻖ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻌﻘﻠﻪ ﻟﻄﻔﻮﻟﺘﻪ ،ﻫـﺬﺍ
ﺍﻟﻄﻔﻞ ﺍﻟﻌﺠﻴﺐ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳜﺰﻥ ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻣﺎ ﳜﺰﻧﻪ ﺣﺎﺳﺐ ﺁﱄ ﻋـﺼﺮﻱ ،ﻭﺇﻟﻴـﻚ
ﺍﻟﺪﻟﻴﻞ :
ﺱ ،ﻳﻘﹸﻮ ﹸﻝ " :ﺳﻠﹸﻮﻧِﻲ ﻋ ﻦ ﺳﻮ ﺭ ِﺓ ﺍﻟﻨﺴﺎ ِﺀ ،ﻓﹶـِﺈﻧﻰ
ﺖ ﺍﺑ ﻦ ﻋﺒﺎ ٍ
ﻋ ِﻦ ﺍﺑ ِﻦ ﹶﺃﺑِﻲ ﻣﹶﻠﻴ ﹶﻜ ﹶﺔ ،ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ
١٣٧
ﺻ ِﻐ ﲑ "
ﺕ ﺍﹾﻟ ﹸﻘﺮﺁ ﹶﻥ ﻭﹶﺃﻧﺎ ﹶﻗ ﺮﹾﺃ
ﺶ ﺳﻌِﻴ ﺪ ﺑ ﻦ ﺟﺒﻴ ٍﺮ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ :ﻳﺎ ﹶﺃﺑﺎﻱ " :ﺳﺄﹶ ﹶﻝ ﹶﻓﺘﻰ ِﻣ ﻦ ﹸﻗ ﺮﻳ ٍ ﺠ ﺰ ِﺭ
ﻭﻗﹶﺎ ﹶﻝ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﺑ ﻦ ﹶﺃﺑِﻲ ﺣ ﺮ ﹶﺓ ﺍﹾﻟ
ﺖ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﹶﺃ ﹾﻗ ﺮﹶﺃ ﻫ ِﺬ ِﻩ ﺍﻟﺴﻮ ﺭ ﹶﺓ :ﺣﺘﻰ ﺖ ﻋﹶﻠﻴ ِﻪ ﺗﻤﻨﻴ
ﻑ ،ﹶﻓِﺈﻧﻲ ِﺇﺫﹶﺍ ﹶﺃﺗﻴ
ﺤ ﺮ ﻒ ﺗ ﹾﻘ ﺮﹸﺃ ﻫﺬﹶﺍ ﺍﹾﻟ
ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﹶﻛﻴ
ﺱ ﺍﻟ ﺮ ﺳ ﹸﻞ ِﻣ ﻦ ﹶﻗ ﻮ ِﻣ ِﻬ ﻢﺱ ﺍﻟ ﺮ ﺳ ﹸﻞ ﻭ ﹶﻇﻨﻮﺍ ﹶﺃﻧ ﻬ ﻢ ﹶﻗ ﺪ ﹸﻛ ِﺬﺑﻮﺍ ،ﻗﹶﺎ ﹶﻝ" :ﻧ ﻌ ﻢ ،ﺣﺘﻰ ِﺇﺫﹶﺍ ﺍ ﺳﺘﻴﹶﺄ ِﺇﺫﹶﺍ ﺍ ﺳﺘﻴﹶﺄ
ﻀﺤﺎ ﻙ ﺑ ﻦ ﻣﺰﺍ ِﺣ ٍﻢ :ﻣـﺎ ﺼ ﺪﻗﹸﻮ ﻫ ﻢ ،ﻭ ﹶﻇ ﻦ ﺍﹾﻟ ﻤ ﺮ ﺳ ﹸﻞ ِﺇﹶﻟﻴ ِﻬ ﻢ ﹶﺃ ﱠﻥ ﺍﻟ ﺮ ﺳ ﹶﻞ ﹶﻛ ﹶﺬﺑﻮﺍ.ﻗﹶﺎ ﹶﻝ :ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ ﹶﺃ ﹾﻥ ﻳ
١٣٨
ﺖ ﻓِﻲ ﻫ ِﺬ ِﻩ ِﺇﻟﹶﻰ ﺍﹾﻟﻴ ﻤ ِﻦ ﻛﹶﺎ ﹶﻥ ﹶﻗﻠِﻴﻠﹰﺎ " ﻜﹸﺄ ،ﹶﻟ ﻮ ﺭ ﺣ ﹾﻠ ﻂ ﺭ ﺟﻠﹰﺎ ﻳ ﺪ ﻋﻰ ِﺇﻟﹶﻰ ِﻋ ﹾﻠ ٍﻢ ﹶﻓﻴﺘﹶﻠ ﱠﺖ ﻛﹶﺎﹾﻟﻴ ﻮ ِﻡ ﹶﻗ ﱡ
ﺭﹶﺃﻳ
ﻭ ﻋ ﻦ ﺭﺟﺎ ِﺀ ﺑ ِﻦ ﺣﻴ ﻮ ﹶﺓ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻱ ﻳ ﻌﱢﻠ ﻢ ﻭﹶﻟ ﺪ ﻳﺰِﻳ ﺪ ﺑ ِﻦ ﻣﻌﺎ ِﻭﻳ ﹶﺔ ِﻟ ﻤﻌﺎ ِﻭﻳ ﹶﺔ :ﹶﻗ ﺪ ﺗ ﻌﱠﻠ ﻢ ِﻣ ﻦ ﻭﹶﻟ ِﺪ
ﻀﻠﹶﺎﹶﻟ ِﺔ ﺍﻟ ﺮ ﺟ ﹸﻞ ﻳ ﹾﻘ ﺮﹸﺃ ﺍﹾﻟ ﹸﻘﺮﺁ ﹶﻥ ﻟﹶﺎ ﻳ ﹾﻔﻘﹶـ ﻪ ﻓِﻴـ ِﻪ، ﻳﺰِﻳ ﺪ ﹶﻛﺬﹶﺍ ﻭ ﹶﻛﺬﹶﺍ ﺍﹾﻟ ﹸﻘﺮﺁ ﹶﻥ.ﹶﻓﻘﹶﺎ ﹶﻝ ﻣﻌﺎ ِﻭﻳ ﹸﺔِ" :ﺇ ﱠﻥ ﹶﺃ ﹶﻏ ﺮ ﺍﻟ
١٣٩
ﺼِﺒ ﻲ ﻭﺍﹾﻟ ﻤ ﺮﹶﺃ ﹸﺓ ﻭﺍﹾﻟ ﻌﺒ ﺪ ،ﹶﻓﻴﺠﺎ ِﺩﻟﹸﻮ ﹶﻥ ِﺑ ِﻪ ﹶﺃ ﻫ ﹶﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ "
ﹶﻓﻴ ﻌﱢﻠ ﻤ ﻪ ﺍﻟ
ﻱ )( ١٥٦
ﺐ ﺍﹾﻟﺒ ﻐﺪﺍ ِﺩ - ١٥٤ﺍﹾﻟﻜِﻔﹶﺎﻳ ﹸﺔ ﻓِﻲ ِﻋ ﹾﻠ ِﻢ ﺍﻟ ﺮﻭﺍﻳ ِﺔ ِﻟ ﹾﻠ
ﺨﻄِﻴ ِ
ﻱ )(١٥٧
ﺐ ﺍﹾﻟﺒ ﻐﺪﺍ ِﺩ - ١٥٥ﺍﹾﻟ ِﻜﻔﹶﺎﻳ ﹸﺔ ﻓِﻲ ِﻋ ﹾﻠ ِﻢ ﺍﻟ ﺮﻭﺍﻳ ِﺔ ِﻟ ﹾﻠ
ﺨﻄِﻴ ِ
- ١٥٦ﻓﺘﺢ ﺑﺎﺏ ﺍﻟﻌﻨﺎﻳﺔ ﺹ ١٩
- ١٥٧ﺍﻟﻨﻮﺍﺩﺭ ﺍﻟﺴﻄﺎﻧﻴﺔ ﺹ ٩
- ١٥٨ﺍﻟﻔﺮﺝ ﺑﻌﺪ ﺍﻟﺸﺪﺓ -ﺍﻟﺘﻨﻮﺧﻲ (٤١٩ / ١) -ﻭﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ (٢١٥ / ٣) -ﻭﺍﻟﻌﱪ ﰲ ﺧﱪ ﻣﻦ ﻏـﱪ / ١) -
(٢٢ﻭﺍﻟﻮﺍﰲ ﺑﺎﻟﻮﻓﻴﺎﺕ (٢٥٨ / ٥) -ﻭﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ (٥٩٩ / ٤) -ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ -ﺍﺑـﻦ ﺍﻟﻌﻤـﺎﺩ / ١) -
(١١٩
٥٦
ﺏ-ﻫﻞ ﻳﺘﻌﻠﻢ ﺍﻟﻄﻔﻞ ﻣﻊ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻤﹰﺎ ﺁﺧﺮ؟
ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﺭﲪﻪ ﺍﷲ" :ﺍﻋﻠﻢ ﺃﻥ ﺗﻌﻠﻴﻢ ﺍﻟﻮﻟﺪﺍﻥ ﻟﻠﻘﺮﺁﻥ ﺷﻌﺎﺭ ﻣﻦ ﺷﻌﺎﺋﺮ ﺍﻟﺪﻳﻦ،
ﺃﺧﺬ ﺑﻪ ﺃﻫﻞ ﺍﳌﻠﺔ ﻭﺩﺭﺟﻮﺍ ﻋﻠﻴﻪ ﰲ ﲨﻴﻊ ﺃﻣﺼﺎﺭﻫﻢ ،ﳌﺎ ﻳﺴﺒﻖ ﻓﻴﻪ ﺇﱃ ﺍﻟﻘﻠﻮﺏ ﻣـﻦ ﺭﺳـﻮﺥ
ﺍﻹﳝﺎﻥ ﻭﻋﻘﺎﺋﺪﻩ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻭﺑﻌﺾ ﻣﺘﻮﻥ ﺍﻷﺣﺎﺩﻳﺚ .ﻭﺻﺎﺭ ﺍﻟﻘﺮﺁﻥ ﺃﺻﻞ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺬﻱ
ﻳﻨﺒﲏ ﻋﻠﻴﻪ ﻣﺎ ﳛﺼﻞ ﺑﻌﺪﻩ ﻣﻦ ﺍﳌﻠﻜﺎﺕ .ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﺗﻌﻠﻴﻢ ﺍﻟﺼﻐﺮ ﺃﺷﺪ ﺭﺳـﻮﺧﹰﺎ ﻭﻫـﻮ
ﺃﺻﻞ ﳌﺎ ﺑﻌﺪﻩ ،ﻷﻥ ﺍﻟﺴﺎﺑﻖ ﺍﻷﻭﻝ ﻟﻠﻘﻠﻮﺏ ﻛﺎﻷﺳﺎﺱ ﻟﻠﻤﻠﻜﺎﺕ .ﻭﻋﻠﻰ ﺣـﺴﺐ ﺍﻷﺳـﺎﺱ
ﻭﺃﺳﺎﻟﻴﺒﻪ ﻳﻜﻮﻥ ﺣﺎﻝ ﻣﺎ ﻳﻨﺒﲏ ﻋﻠﻴﻪ .ﻭﺍﺧﺘﻠﻔﺖ ﻃﺮﻗﻬﻢ ﰲ ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻮﻟﺪﺍﻥ ،ﺑﺎﺧﺘﻼﻓﻬﻢ
ﺑﺎﻋﺘﺒﺎﺭ ﻣﺎ ﻳﻨﺸﺄ ﻋﻦ ﺫﻟﻚ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺍﳌﻠﻜﺎﺕ .ﻓﺄﻣﺎ ﺃﻫﻞ ﺍﳌﻐـﺮﺏ ﻓﻤﺬﻫﺒـﻬﻢ ﰲ ﺍﻟﻮﻟـﺪﺍﻥ
ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ﻓﻘﻂ ،ﻭﺃﺧﺬﻫﻢ ﺃﺛﻨﺎﺀ ﺍﳌﺪﺍﺭﺳﺔ ﺑﺎﻟﺮﺳﻢ ﻭﻣﺴﺎﺋﻠﻪ ﻭﺍﺧﺘﻼﻑ ﲪﻠﺔ
ﺍﻟﻘﺮﺁﻥ ﻓﻴﻪ ،ﻻ ﳜﻠﻄﻮﻥ ﺫﻟﻚ ﺑﺴﻮﺍﻩ ﰲ ﺷﻲﺀ ﻣﻦ ﳎﺎﻟﺲ ﺗﻌﻠﻴﻤﻬﻢ ،ﻻ ﻣﻦ ﺣﺪﻳﺚ ﻭﻻ ﻣـﻦ
ﻓﻘﻪ ﻭﻻ ﻣﻦ ﺷﻌﺮ ﻭﻻ ﻣﻦ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ،ﺇﱃ ﺃﻥ ﳛﺬﻕ ﻓﻴﻪ ﺃﻭ ﻳﻨﻘﻄﻊ ﺩﻭﻧﻪ ،ﻓﻴﻜﻮﻥ ﺍﻧﻘﻄﺎﻋـﻪ
ﰲ ﺍﻟﻐﺎﻟﺐ ﺍﻧﻘﻄﺎﻋﹰﺎ ﻋﻦ ﺍﻟﻌﻠﻢ ﺑﺎﳉﻤﻠﺔ.
ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻷﻣﺼﺎﺭ ﺑﺎﳌﻐﺮﺏ ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﻣﻦ ﻗﺮﻯ ﺍﻟﱪﺑﺮ ،ﺃﻣﻢ ﺍﳌﻐﺮﺏ ،ﰲ ﻭﻟـﺪﺍﻢ
ﺇﱃ ﺃﻥ ﳚﺎﻭﺯﻭﺍ ﺣﺪ ﺍﻟﺒﻠﻮﻍ ﺇﱃ ﺍﻟﺸﺒﻴﺒﺔ .ﻭﻛﺬﺍ ﰲ ﺍﻟﻜﺒﲑ ﺇﺫﺍ ﺭﺍﺟﻊ ﻣﺪﺍﺭﺳﺔ ﺍﻟﻘﺮﺁﻥ ﺑﻌﺪ ﻃﺎﺋﻔﺔ
ﻣﻦ ﻋﻤﺮﻩ .ﻓﻬﻢ ﻟﺬﻟﻚ ﺃﻗﻮﻡ ﻋﻠﻰ ﺭﺳﻢ ﺍﻟﻘﺮﺁﻥ ﻭﺣﻔﻈﻪ ﻣﻦ ﺳﻮﺍﻫﻢ .ﻭﺃﻣﺎ ﺃﻫـﻞ ﺍﻷﻧـﺪﻟﺲ
ﻓﻤﺬﻫﺒﻬﻢ ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺣﻴﺚ ﻫﻮ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻳﺮﺍﻋﻮﻧﻪ ﰲ ﺍﻟﺘﻌﻠﻴﻢ .ﺇﻻ ﺃﻧﻪ
ﻼ ﰲ ﺍﻟﺘﻌﻠـﻴﻢ .ﻓـﻼ ﳌﺎ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺃﺻﻞ ﺫﻟﻚ ﻭﺃﺳﻪ ﻭﻣﻨﺒﻊ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻠﻮﻡ ﺟﻌﻠـﻮﻩ ﺃﺻـ ﹰ
ﻳﻘﺘﺼﺮﻭﻥ ﻟﺬﻟﻚ ﻋﻠﻴﻪ ﻓﻘﻂ ،ﺑﻞ ﳜﻠﻄﻮﻥ ﰲ ﺗﻌﻠﻴﻤﻬﻢ ﻟﻠﻮﻟﺪﺍﻥ ﺭﻭﺍﻳـﺔ ﺍﻟـﺸﻌﺮ ﰲ ﺍﻟﻐﺎﻟـﺐ
ﻭﺍﻟﺘﺮﺳﻞ ،ﻭﺃﺧﺬﻫﻢ ﺑﻘﻮﺍﻧﲔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺣﻔﻈﻬﺎ ﻭﲡﻮﻳﺪ ﺍﳋﻂ ﻭﺍﻟﻜﺘﺎﺏ.
ﻭﻻ ﲣﺘﺺ ﻋﻨﺎﻳﺘﻬﻢ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﺑﺎﻟﻘﺮﺁﻥ ﺩﻭﻥ ﻫﺬﻩ ،ﺑﻞ ﻋﻨﺎﻳﺘﻬﻢ ﻓﻴﻪ ﺑﺎﳋﻂ ﺃﻛﺜﺮ ﻣﻦ ﲨﻴﻌﻬـﺎ،
ﺇﱃ ﺃﻥ ﳜﺮﺝ ﺍﻟﻮﻟﺪ ﻣﻦ ﻋﻤﺮ ﺍﻟﺒﻠﻮﻍ ﺇﱃ ﺍﻟﺸﺒﻴﺒﺔ ،ﻭﻗﺪ ﺷﺪﺍ ﺑﻌﺾ ﺍﻟﺸﻲﺀ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟـﺸﻌﺮ
ﻭﺍﻟﺒﺼﺮ ﻤﺎ ،ﻭﺑﺮﺯ ﰲ ﺍﳋﻂ ﻭﺍﻟﻜﺘﺎﺏ ﻭﺗﻌﻠﻖ ﺑﺄﺫﻳﺎﻝ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ،ﻟﻮ ﻛﺎﻥ ﻓﻴﻬﺎ ﺳـﻨﺪ
ﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﻠﻮﻡ .ﻟﻜﻨﻬﻢ ﻳﻨﻘﻄﻌﻮﻥ ﻋﻨﺪ ﺫﻟﻚ ﻻﻧﻘﻄﺎﻉ ﺳﻨﺪ ﺍﻟﺘﻌﻠﻴﻢ ﰲ ﺁﻓـﺎﻗﻬﻢ ،ﻭﻻ ﳛـﺼﻞ
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ﺑﺄﻳﺪﻳﻬﻢ ﺇﻻ ﻣﺎ ﺣﺼﻞ ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻷﻭﻝ .ﻭﻓﻴﻪ ﻛﻔﺎﻳﺔ ﳌﻦ ﺃﺭﺷﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﺳﺘﻌﺪﺍﺩ ﺇﺫﺍ
ﻭﺟﺪ ﺍﳌﻌﻠﻢ.
ﻭﺃﻣﺎ ﺃﻫﻞ ﺇﻓﺮﻳﻘﻴﺔ ﻓﻴﺨﻠﻄﻮﻥ ﰲ ﺗﻌﻠﻴﻤﻬﻢ ﻟﻠﻮﻟﺪﺍﻥ ﺍﻟﻘﺮﺁﻥ ﺑﺎﳊﺪﻳﺚ ﰲ ﺍﻟﻐﺎﻟـﺐ ،ﻭﻣﺪﺍﺭﺳـﺔ
ﻗﻮﺍﻧﲔ ﺍﻟﻌﻠﻮﻡ ﻭﺗﻠﻘﲔ ﺑﻌﺾ ﻣﺴﺎﺋﻠﻬﺎ ،ﺇﻻ ﺃﻥ ﻋﻨﺎﻳﺘﻬﻢ ﺑﺎﻟﻘﺮﺁﻥ ،ﻭﺍﺳﺘﻈﻬﺎﺭ ﺍﻟﻮﻟـﺪﺍﻥ ﺇﻳـﺎﻩ،
ﻭﻭﻗﻮﻓﻬﻢ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺭﻭﺍﻳﺎﺗﻪ ﻭﻗﺮﺍﺀﺍﺗﻪ ﺃﻛﺜﺮ ﳑﺎ ﺳﻮﺍﻩ ،ﻭﻋﻨﺎﻳﺘﻬﻢ ﺑـﺎﳋﻂ ﺗﺒـﻊ ﻟـﺬﻟﻚ.
ﻭﺑﺎﳉﻤﻠﺔ ﻓﻄﺮﻳﻘﺘﻬﻢ ﰲ ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ﺃﻗﺮﺏ ﺇﱃ ﻃﺮﻳﻘﺔ ﺃﻫﻞ ﺍﻷﻧﺪﻟﺲ ،ﻷﻥ ﺳﻨﺪ ﻃﺮﻳﻘﺘﻬﻢ ﰲ
ﺫﻟﻚ ﻣﺘﺼﻞ ﲟﺸﻴﺨﺔ ﺍﻷﻧﺪﻟﺲ ﺍﻟﺬﻳﻦ ﺃﺟﺎﺯﻭﺍ ﻋﻨﺪ ﺗﻐﻠﺐ ﺍﻟﻨﺼﺎﺭﻯ ﻋﻠﻰ ﺷـﺮﻕ ﺍﻷﻧـﺪﻟﺲ،
ﻭﺍﺳﺘﻘﺮﻭﺍ ﺑﺘﻮﻧﺲ ،ﻭﻋﻨﻬﻢ ﺃﺧﺬ ﻭﻟﺪﺍﻢ ﺑﻌﺪ ﺫﻟﻚ.
ﻭﺃﻣﺎ ﺃﻫﻞ ﺍﳌﺸﺮﻕ ﻓﻴﺨﻠﻄﻮﻥ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﻛﺬﻟﻚ ﻋﻠﻰ ﻣﺎ ﻳﺒﻠﻐﻨﺎ ،ﻭﻻ ﺃﺩﺭﻱ ﰈ ﻋﻨﺎﻳﺘﻬﻢ ﻣﻨـﻬﺎ.
ﻭﺍﻟﺬﻱ ﻳﻨﻘﻞ ﻟﻨﺎ ﺃﻥ ﻋﻨﺎﻳﺘﻬﻢ ﺑﺪﺭﺍﺳﺔ ﺍﻟﻘﺮﺁﻥ ﻭﺻﺤﻒ ﺍﻟﻌﻠﻢ ﻭﻗﻮﺍﻧﻴﻨﻪ ﰲ ﺯﻣﻦ ﺍﻟـﺸﺒﻴﺒﺔ ،ﻭﻻ
ﳜﻠﻄﻮﻧﻪ ﺑﺘﻌﻠﻴﻢ ﺍﳋﻂ ،ﺑﻞ ﻟﺘﻌﻠﻴﻢ ﺍﳋﻂ ﻋﻨﺪﻫﻢ ﻗﺎﻧﻮﻥ ﻭﻣﻌﻠﻤﻮﻥ ﻟﻪ ﻋﻠﻰ ﺍﻧﻔﺮﺍﺩﻩ ،ﻛﻤﺎ ﺗﻌﻠـﻢ
ﺳﺎﺋﺮ ﺍﻟﺼﻨﺎﺋﻊ ،ﻭﻻ ﻳﺘﺪﺍﻭﻟﻮﺎ ﰲ ﻣﻜﺎﺗﺐ ﺍﻟﺼﺒﻴﺎﻥ .ﻭﺇﺫﺍ ﻛﺘﺒﻮﺍ ﳍﻢ ﺍﻷﻟﻮﺍﺡ ﻓﺒﺨﻂ ﻗﺎﺻﺮ ﻋﻦ
ﺍﻹﺟﺎﺩﺓ ،ﻭﻣﻦ ﺃﺭﺍﺩ ﺗﻌﻠﻢ ﺍﳋﻂ ﻓﻌﻠﻰ ﻗﺪﺭ ﻣﺎ ﻳﺴﻨﺢ ﻟﻪ ﺑﻌﺪ ﺫﻟﻚ ﻣﻦ ﺍﳍﻤﺔ ﰲ ﻃﻠﺒﻪ ،ﻭﻳﺒﺘﻐﻴـﻪ
ﻣﻦ ﺃﻫﻞ ﺻﻨﻌﺘﻪ.
ﻓﺄﻣﺎ ﺃﻫﻞ ﺇﻓﺮﻳﻘﻴﺔ ﻭﺍﳌﻐﺮﺏ ،ﻓﺄﻓﺎﺩﻫﻢ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻘﺼﻮﺭ ﻋﻦ ﻣﻠﻜﺔ ﺍﻟﻠﺴﺎﻥ ﲨﻠﺔ،
ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻻ ﻳﻨﺸﺄ ﻋﻨﻪ ﰲ ﺍﻟﻐﺎﻟﺐ ﻣﻠﻜﺔ ﳌﺎ ﺃﻥ ﺍﻟﺒﺸﺮ ﻣﺼﺮﻭﻓﻮﻥ ﻋﻦ ﺍﻹﺗﻴـﺎﻥ ﲟﺜﻠـﻪ،
ﻓﻬﻢ ﻣﺼﺮﻭﻓﻮﻥ ﻟﺬﻟﻚ ﻋﻦ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻋﻠﻰ ﺃﺳﺎﻟﻴﺒﻪ ﻭﺍﻻﺣﺘﺬﺍﺀ ﺎ .ﻭﻟﻴﺲ ﳍﻢ ﻣﻠﻜﺔ ﰲ ﻏـﲑ
ﺃﺳﺎﻟﻴﺒﻪ ،ﻓﻼ ﳛﺼﻞ ﻟﺼﺎﺣﺒﻪ ﻣﻠﻜﺔ ﰱ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺮﰊ ،ﻭﺣﻈﻪ ﺍﳉﻤﻮﺩ ﰲ ﺍﻟﻌﺒـﺎﺭﺍﺕ ﻭﻗﻠـﺔ
ﺍﻟﺘﺼﺮﻑ ﰲ ﺍﻟﻜﻼﻡ ﻭﺭﲟﺎ ﻛﺎﻥ ﺃﻫﻞ ﺇﻓﺮﻳﻘﻴﺔ ﰲ ﺫﻟﻚ ﺃﺧﻒ ﻣﻦ ﺃﻫﻞ ﺍﳌﻐﺮﺏ ،ﳌﺎ ﳜﻠﻄﻮﻥ ﰲ
ﺗﻌﻠﻴﻤﻬﻢ ﺍﻟﻘﺮﺁﻥ ﺑﻌﺒﺎﺭﺍﺕ ﺍﻟﻌﻠﻮﻡ ﰲ ﻗﻮﺍﻧﻴﻨﻬﺎ ﻛﻤﺎ ﻗﻠﻨﺎﻩ ،ﻓﻴﻘﺘﺪﺭﻭﻥ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﺍﻟﺘـﺼﺮﻑ
ﻭﳏﺎﺫﺍﺓ ﺍﳌﺜﻞ ﺑﺎﳌﺜﻞ ،ﺇﻻ ﺃﻥ ﻣﻠﻜﺘﻬﻢ ﰲ ﺫﻟﻚ ﻗﺎﺻﺮﺓ ﻋﻦ ﺍﻟﺒﻼﻏﺔ ،ﳌﺎ ﺃﻥ ﺃﻛﺜـﺮ ﳏﻔـﻮﻇﻬﻢ
ﻋﺒﺎﺭﺍﺕ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﺎﺯﻟﺔ ﻋﻦ ﺍﻟﺒﻼﻏﺔ ﻛﻤﺎ ﺳﻴﺄﰐ ﰲ ﻓﺼﻠﻪ".١٥٩
- ١٦٠ﺍﻧﻈﺮ :ﺗﺮﺑﻴﺔ ﺍﻟﻄﻔﻞ ﰲ ﺍﻹﺳﻼﻡ ﺗﺄﻟﻴﻒ ﺳﻴﻤﺎ ﺭﺍﺗﺐ ﻋﺪﻧﺎﻥ ﺃﺑﻮ ﺭﻣﻮﺯ
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ﳉﻨ ﹶﺔ ﻳﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ ﻓِﻲ ﺳﺒِﻴ ِﻞ
ﺴ ﻬ ﻢ ﻭﹶﺃ ﻣﻮﺍﹶﻟﻬﻢ ِﺑﹶﺄ ﱠﻥ ﻟﹶ ﻬ ﻢ ﺍ ﹶ
ﲔ ﺃﹶﻧ ﹸﻔ
ﻗﺎﻝ ﺗﻌﺎﱃِ}:ﺇ ﱠﻥ ﺍﻟﹼﻠ ﻪ ﺍ ﺷﺘﺮﻯ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ
ﺍﻟﹼﻠ ِﻪ ﹶﻓﻴ ﹾﻘﺘﻠﹸﻮ ﹶﻥ ﻭﻳ ﹾﻘﺘﻠﹸﻮ ﹶﻥ ﻭ ﻋﺪﺍ ﻋﹶﻠﻴ ِﻪ ﺣﻘﺎ ﻓِﻲ ﺍﻟﺘ ﻮﺭﺍ ِﺓ ﻭﺍ ِﻹﳒِﻴ ِﻞ ﻭﺍﹾﻟﻘﹸﺮﺁ ِﻥ ﻭ ﻣ ﻦ ﹶﺃ ﻭﻓﹶﻰ ِﺑ ﻌ ﻬ ِﺪ ِﻩ ِﻣ ﻦ ﺍﻟﹼﻠ ِﻪ
ﻚ ﻫ ﻮ ﺍﹾﻟ ﹶﻔ ﻮ ﺯ ﺍﹾﻟ ﻌﻈِﻴ ﻢ{ ) (١١١ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺸﺮﻭﹾﺍ ِﺑﺒﻴ ِﻌ ﹸﻜ ﻢ ﺍﱠﻟﺬِﻱ ﺑﺎﻳ ﻌﺘﻢ ِﺑ ِﻪ ﻭ ﹶﺫِﻟ
ﻓﹶﺎ ﺳﺘﺒ ِ
ﳉﻨـ ِﺔ ﻋـ ﻦ ﺑـ ﹾﺬِﻟ ِﻬ ﻢ ﲔ ﺑِﺎ ﹶ ﺽ ﺍ ﹸﳌ ﺆ ِﻣِﻨ
ﺨِﺒ ﺮ ﻫ ﻢ ِﺑﹶﺄﻧ ﻪ ﺳﻴ ﻌ ﻮ
ﳉﻬﺎﺩِ ،ﻭﻳ
ﺱ ﻓِﻲ ﺍ ِ ﷲ ﺗﻌﺎﻟﹶﻰ ﺍﻟﻨﺎ ﺐﺍُ ﻳ ﺮ ﱢﻏ
ﳊﻖ ،ﻭِﺇﻗﹶﺎ ﻣ ِﺔ ﺍﻟﻌـ ﺪ ِﻝﻕﺍﹶ
ﷲ ِﻫ ﻲ ﺍﻟ ﻌ ﹾﻠﻴﺎِ ،ﻭ ِﻹ ﺣﻘﹶﺎ ِ ﺴ ﻬ ﻢ ﻭﹶﺃ ﻣﻮﺍﹶﻟ ﻬ ﻢ ﻓِﻲ ﺳﺒِﻴ ِﻞ ﺍﷲِِ،ﻟﺘﻜﹸﻮ ﹶﻥ ﹶﻛِﻠ ﻤ ﹶﺔ ﺍ ِ ﹶﺃﻧ ﹸﻔ
ﻼ ﺍﳊﹶﺎﹶﻟﻴ ِﻦ ﻣﺜﹶﺎﺑﻮ ﹶﻥﲔ ﻳﺠﺎ ِﻫﺪﻭ ﹶﻥ ﻳ ﹾﻘﺘﻠﹸﻮ ﹶﻥ ﹶﺃ ﻋﺪﺍ َﺀ ﻫﻢ ،ﻭﻳ ﹾﻘﺘﻠﹸﻮ ﹶﻥ ﻫﻢ ،ﻭ ﻫ ﻢ ﻓِﻲ ِﻛ ﹶ ﻓِﻲ ﺍ َﻷ ﺭﺽِ،ﹶﻓ ﻬ ﻢ ِﺣ
ﳊﻖ ،ﻭ ﺟ ﻌﹶﻠ ﻪ ﺣ ﹼﻘﹰﺎ ﻋﻠﹶﻴ ِﻪ ﻓِـﻲ ﺍﻟﺘـ ﻮﺭﺍ ِﺓ ﳉﺰﺍ ِﺀ ﺍ ﹶﲔ ِﺑ ﻬﺬﹶﺍ ﺍ ﹶ ﷲ ِﻋﺒﺎ ﺩ ﻩ ﺍ ﹸﳌ ﺆ ِﻣِﻨ
ﻚ .ﻭﹶﻗ ﺪ ﻭ ﻋ ﺪ ﺍ ُ
ﻋﻠﹶﻰ ﹶﺫِﻟ
ﻭﺍ ِﻹﻧﺠِﻴ ِﻞ ﻭﺍﻟ ﹸﻘﺮﺁ ِﻥ .
ﻚ ﺍﻟﻔﹶـ ﻮ ِﺯ ﷲ ﺇِﻟﹶـﻰ ﺍﻻ ﺳِﺘﺒـﺸﺎ ِﺭ ﺑِـ ﹶﺬِﻟ ﲔ ِﺑ ﻌﻬـ ِﺪ ِﻩ ِ ﷲ ﺗﻌﺎﻟﹶﻰ ﻣ ِﻦ ﺍﻟﺘ ﺰ ﻡ ِﻣ ﻦ ﺍ ﹸﳌ ﺆ ِﻣِﻨ
ﹸﺛ ﻢ ﻳ ﺪﻋﻮ ﺍ ُ
ﷲ ﺗﻌﺎﻟﹶﻰ ﻭﻓﹶﺎ ًﺀ ﺑِﺎﹾﻟ ﻌ ﻬﺪِ ،ﻭ ﹶﻻ ﹶﺃ ﹾﻛَﹶﺜ ﺮ ِﻣﻨ ﻪ
ﺍﻟ ﻌﻈِﻴﻢِ،ﻭﺍﻟﻨﻌِﻴ ِﻢ ﺍ ﹸﳌﻘِﻴﻢَِ ،ﻷﻧ ﻪ ﹶﻟﻴﺲ ﻫﻨﺎ ﻙ ﻣ ﻦ ﻫ ﻮ ﹶﺃ ﹾﻛﹶﺜ ﺮ ِﻣ ﻦ ﺍ ِ
ﺲ ﻫﻨﺎ ﻙ ِﺭﺑ ﺢ ﹶﺃ ﹾﻛﺒ ﺮ ِﻣ ﻦ ﺍﻟـ ﺮِﺑ ِﺢ ﺍﻟـﺬِﻱ ﺴ ِﻪ ﺍﻟ ﹶﻜ ِﺮ ﳝ ِﺔ ،ﻭﹶﻟﻴ
ﺍﻟِﺘﺰﺍﻣﹰﺎ ﺑِﺎﻟ ﻮ ﻋ ِﺪ ﺍﻟﺬِﻱ ﻳ ﹾﻘ ﹶﻄ ﻌ ﻪ ﻋﻠﹶﻰ ﻧ ﹾﻔ ِ
١٦١
ﺼ ﹾﻔ ﹶﻘ ِﺔ .
ﺤ ﹼﻘ ﹸﻘ ﻪ ﺍ ﹸﳌ ﺆ ِﻣﻨﻮ ﹶﻥ ﻓِﻲ ﻫ ِﺬ ِﻩ ﺍﻟ
ﻳ
ﻭﻟﻨﺤﺪﺙ ﺃﻃﻔﺎﻟﻨﺎ ﻋﻦ ﻣﻮﺍﻗﻒ ﻣﻦ ﺍﻟﺼﱪ ﻭﺍﻟﺜﺒﺎﺕ ﻭﺍﻟﺘﻀﺤﻴﺔ ﻣﻦ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ،ﻭﰲ ﳎﺘﻤﻌﻨﺎ
ﺍﳊﺎﺿﺮ.
"ﺇﻥ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻌﻘﺎﺋﺪﻳﺔ ﻟﺪﻯ ﺍﳌﺮﺑﲔ ﻭﺍﻵﺑﺎﺀ ﻭﺍﻷﻣﻬﺎﺕ ﳍ ﻲ ﻣﺴﺆﻭﻟﻴﺔ ﻫﺎﻣﺔ ﻭﺧﻄـﲑﺓ
ﻷﺎ ﺪﻑ ﺇﱃ ﺧﻠﻖ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺴﻮﻳﺔ ﺍﻟﱵ ﲢﻤﻞ ﺭﺳﺎﻟﺔ ﺍﻹﺳﻼﻡ ﺇﱃ ﺍﻟﻌﺎﱂ ﺑﻜﻞ
ﻣﺎ ﻳﻬﺪﻑ ﺇﻟﻴﻪ ﺍﻹﺳﻼﻡ ﻣﻦ ﻓﻀﺎﺋﻞ ﻭﺃﺧـﻼﻕ"ﻟﺘﺤﻘﻴـﻖ ﺍﻻﺳـﺘﺨﻼﻑ ﰲ ﺍﻷﺭﺽ،ﻗـﺎﻝ
ﺴ ﺪ
ﺠ ﻌ ﹸﻞ ﻓِﻴﻬﺎ ﻣﻦ ﻳﻔﹾـ ِ
ﺽ ﺧﻠِﻴ ﹶﻔ ﹰﺔ ﹶﻗﺎﻟﹸﻮﹾﺍ ﹶﺃﺗ
ﻼِﺋﻜﹶ ِﺔ ِﺇﻧﻲ ﺟﺎ ِﻋ ﹲﻞ ﻓِﻲ ﺍ َﻷ ﺭ ِ
ﻚ ِﻟ ﹾﻠ ﻤ ﹶ
ﺗﻌﺎﱃ }:ﻭِﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ﺭﺑ
ﻚ ﻗﹶﺎ ﹶﻝ ﺇِﻧﻲ ﹶﺃ ﻋﹶﻠ ﻢ ﻣـﺎ ﹶﻻ ﺗ ﻌﹶﻠﻤـﻮ ﹶﻥ {
ﺱ ﹶﻟ
ﺤ ﻤ ِﺪ ﻙ ﻭﻧ ﹶﻘ ﺪ
ﺴﺒ ﺢ ِﺑ
ﺤ ﻦ ﻧ
ﻚ ﺍﻟ ﺪﻣﺎﺀ ﻭﻧ
ﺴ ِﻔ
ﻓِﻴﻬﺎ ﻭﻳ
) (٣٠ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ.
- - ١٦٢ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ ،ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ ،ﺹ ٢٥٩
٦١
ﻚ ﺍﻟﱠﻠ ﻪ ،ﹶﻓﹶﺄﺧـ ﹶﺬ ﻩ
ﺏ ﹶﻏﻴﺮِﻱ ؟ ﻗﹶﺎ ﹶﻝ :ﻧ ﻌ ﻢ ،ﺭﺑﻲ ﻭ ﺭﺑ
ﻚ ﺭ
ﷲ ،ﻗﹶﺎ ﹶﻝ :ﹶﺃﻧﺎ ؟ ﻗﹶﺎ ﹶﻝ :ﹶﻻ.ﻗﹶﺎ ﹶﻝ :ﹶﺃ ﻭﹶﻟ
ﹶﻏﻴ ﺮ ﺍ ِ
ﻚ،
ﺐ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﺍ ﺭ ِﺟ ﻊ ﻋ ﻦ ﺩِﻳِﻨ ِ ﺐ ،ﹶﻓﹸﺄِﺗ ﻲ ﺑِﺎﻟﺮﺍ ِﻫ ِ
ﺏ ،ﹶﻓﹶﻠ ﻢ ﻳ ﺰ ﹾﻝ ِﺑ ِﻪ ﺣﺘﻰ ﺩ ﱠﻝ ﻋﻠﹶﻰ ﺍﻟﺮﺍ ِﻫ ِ
ﹶﺃﻳﻀﺎ ﺑِﺎﹾﻟ ﻌﺬﹶﺍ ِ
ﻚ
ﻸ ﻋﻤﻰ :ﺍ ﺭ ِﺟ ﻊ ﻋ ﻦ ﺩِﻳﻨِـ ﻕ ﺭﹾﺃ ِﺳ ِﻪ ﺣﺘﻰ ﻭﹶﻗ ﻊ ِﺷﻘﱠﺎ ﻩ ،ﻭﻗﹶﺎ ﹶﻝ ِﻟ َ
ﺿ ﻊ ﺍﹾﻟ ِﻤﻨﺸﺎﺭ ﻓِﻲ ﻣ ﹾﻔ ِﺮ ِﹶﻓﹶﺄﺑﻰ ،ﹶﻓ ﻮ
ﻼ ِﻡ :ﺍ ﺭ ِﺟ ﻊ ﻋ ﻦ
ﺽ ،ﻭﻗﹶﺎ ﹶﻝ ِﻟ ﹾﻠ ﻐ ﹶ
ﻕ ﺭﹾﺃ ِﺳ ِﻪ ﺣﺘﻰ ﻭﹶﻗ ﻊ ِﺷﻘﱠﺎ ﻩ ﻓِﻲ ﺍ َﻷ ﺭ ِ ﺿ ﻊ ﺍﹾﻟ ِﻤﻨﺸﺎ ﺭ ﻓِﻲ ﻣ ﹾﻔ ِﺮ ِ
ﹶﻓﹶﺄﺑﻰ ﹶﻓ ﻮ
ﺚ ِﺑ ِﻪ ﻣ ﻊ ﻧ ﹶﻔ ٍﺮ ِﺇﻟﹶﻰ ﺟﺒ ِﻞ ﹶﻛﺬﹶﺍ ﻭ ﹶﻛﺬﹶﺍ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﺇِﺫﹶﺍ ﺑﹶﻠ ﻐﺘ ﻢ ﹸﺫ ﺭ ﻭﺗ ﻪ ﹶﻓِﺈ ﹾﻥ ﺭ ﺟ ﻊ ﻋ ﻦ ﻚ ،ﹶﻓﹶﺄﺑﻰ ،ﹶﻓﺒ ﻌ ﹶ ﺩِﻳِﻨ
ﺠﺒ ﹶﻞ ﻗﹶﺎ ﹶﻝ :ﺍﻟﱠﻠ ﻬ ﻢ ﺍ ﹾﻛ ِﻔﻨِـﻴ ِﻬ ﻢ ِﺑﻤـﺎ ﺩِﻳِﻨ ِﻪ ،ﻭِﺇ ﱠﻻ ﹶﻓ ﺪ ﻫ ِﺪﻫﻮ ﻩ ِﻣ ﻦ ﹶﻓ ﻮِﻗ ِﻪ ،ﹶﻓ ﹶﺬ ﻫﺒﻮﺍ ِﺑ ِﻪ ،ﹶﻓﹶﻠﻤﺎ ﻋﹶﻠﻮﺍ ِﺑ ِﻪ ﺍﹾﻟ
ﺲ ﺣﺘـﻰ ﺩﺧـ ﹶﻞ ﻋﻠﹶـﻰ ﻼ ﻡ ﻳﺘﹶﻠ ﻤ ﺠﺒ ﹸﻞ ﹶﻓﺘ ﺪ ﻫ ﺪﻫﻮﺍ ﹶﺃ ﺟ ﻤﻌﻮ ﹶﻥ ،ﻭﺟﺎ َﺀ ﺍﹾﻟ ﻐ ﹶ ﻒ ِﺑ ِﻬ ﻢ ﺍﹾﻟ
ﺖ ،ﹶﻓ ﺮ ﺟ ِﺷﹾﺌ
ﺚ ِﺑ ِﻪ ﻣ ﻊ ﻧ ﹶﻔ ٍﺮ ِﻓﻲ ﹸﻗ ﺮﻗﹸﻮ ٍﺭ ،ﹶﻓﻘﹶﺎ ﹶﻝ: ﻚ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﻛﻔﹶﺎﻧِﻴ ِﻬ ﻢ ﺍﻟﱠﻠ ﻪ ،ﹶﻓﺒ ﻌ ﹶ ﺻﺤﺎﺑ ﻚ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻣﺎ ﹶﻓ ﻌ ﹶﻞ ﹶﺃ ﺍﹾﻟ ﻤِﻠ ِ
ﻼ ﻡ:
ﺤ ﺮ ،ﹶﻓﻘﹶـﺎ ﹶﻝ ﺍﹾﻟﻐـ ﹶﺠﺠﻮﺍ ِﺑ ِﻪ ﺍﹾﻟﺒ ﺤ ﺮ ،ﹶﻓِﺈ ﹾﻥ ﺭ ﺟ ﻊ ﻋ ﻦ ﺩِﻳِﻨ ِﻪ ،ﻭِﺇ ﱠﻻ ﹶﻓ ﻐ ﺮﻗﹸﻮ ﻩ ﹶﻓﹶﻠ
ﺠﺘ ﻢ ِﺑ ِﻪ ﺍﹾﻟﺒ
ﺠ
ِﺇﺫﹶﺍ ﹶﻟ
ﻚ،ﺲ ﺣﺘﻰ ﺩ ﺧ ﹶﻞ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤﻠِـ ِ ﻼ ﻡ ﻳﺘﹶﻠ ﻤ
ﺖ ،ﹶﻓ ﻐ ِﺮﻗﹸﻮﺍ ﹶﺃ ﺟ ﻤﻌﻮ ﹶﻥ ،ﻭﺟﺎ َﺀ ﺍﹾﻟ ﻐ ﹶ ﺍﻟﱠﻠ ﻬ ﻢ ﺍ ﹾﻛ ِﻔﻨِﻴ ِﻬ ﻢ ِﺑﻤﺎ ِﺷﹾﺌ
ﺖ ِﺑﻘﹶـﺎِﺗﻠِﻲ ﺣﺘـﻰ ﺴ ﻚ ﹶﻟ ﻚِ :ﺇﻧ ﻚ ؟ ﻗﹶﺎ ﹶﻝ :ﹶﻛﻔﹶﺎﻧِﻴ ِﻬ ﻢ ﺍﻟﱠﻠ ﻪ ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ِﻟ ﹾﻠ ﻤِﻠ ِ ﺻﺤﺎﺑ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻣﺎ ﹶﻓ ﻌ ﹶﻞ ﹶﺃ
ﺴﺘﻄِﻴ ﻊ ﹶﻗﺘﻠِﻲ ،ﻗﹶـﺎ ﹶﻝ: ﻚ ﹶﻻ ﺗ ﺖ ﻣﺎ ﺁ ﻣ ﺮ ﻙ ِﺑ ِﻪ ﹶﻗﺘ ﹾﻠﺘﻨِﻲ ،ﻭِﺇ ﱠﻻ ﹶﻓِﺈﻧ ﺖ ﹶﻓ ﻌ ﹾﻠ ﺗ ﹾﻔ ﻌ ﹶﻞ ﻣﺎ ﺁ ﻣ ﺮ ﻙ ِﺑ ِﻪ ،ﹶﻓِﺈ ﹾﻥ ﹶﺃﻧ
ﻉ ﹶﻓﺘ ﹾﺄ ﺧ ﹸﺬ ﺳ ﻬﻤﺎ ِﻣ ﻦ ِﻛﻨـﺎﻧﺘِﻲ، ﺼﹸﻠﺒﻨِﻲ ﻋﻠﹶﻰ ِﺟ ﹾﺬ ٍ ﺻﻌِﻴ ٍﺪ ،ﹸﺛ ﻢ ﺗ ﺱ ﻓِﻲ ﺠ ﻤ ﻊ ﺍﻟﻨﺎ ﻭﻣﺎ ﻫ ﻮ ؟ ﻗﹶﺎ ﹶﻝ :ﺗ
ﺴ ﻬ ﻢ ﻓِﻲ ﹶﻛﺒِـ ِﺪ ﺿ ﻊ ﺍﻟ
ﻚ ﹶﻗﺘ ﹾﻠﺘﻨِﻲ ،ﹶﻓ ﹶﻔ ﻌ ﹶﻞ ﻭ ﻭ
ﺖ ﹶﺫِﻟ ﻚ ِﺇﺫﹶﺍ ﹶﻓ ﻌ ﹾﻠ ﻼ ِﻡ ،ﹶﻓِﺈﻧ ﺏ ﺍﹾﻟ ﻐ ﹶ
ﷲ ﺭ ﺴ ِﻢ ﺍ ِ ﹸﺛ ﻢ ﹸﻗ ﹾﻞِ :ﺑ
ﻼ ﻡ ﻳ ﺪ ﻩ ﻋﻠﹶﻰ
ﺿ ﻊ ﺍﹾﻟ ﻐ ﹶ
ﺻ ﺪ ِﻏ ِﻪ ﹶﻓ ﻮ
ﺴ ﻬ ﻢ ﻓِﻲ ﺿ ﻊ ﺍﻟ ﻼ ِﻡ ،ﹶﻓ ﻮ ﺏ ﺍﹾﻟ ﻐ ﹶ
ﷲ ﺭ ﺴ ِﻢ ﺍ ِﹶﻗ ﻮ ِﺳ ِﻪ ﹸﺛ ﻢ ﺭﻣﻰ ﹶﻓﻘﹶﺎ ﹶﻝِ :ﺑ
ﺤ ﹶﺬ ﺭ ؟
ﺖ ﺗ
ﺖ ﻣﺎ ﹸﻛﻨ ﻚ :ﹶﺃ ﺭﹶﺃﻳ ﻼ ِﻡ ،ﹶﻓﻘِﻴ ﹶﻞ ِﻟ ﹾﻠ ﻤِﻠ ِﺏ ﺍﹾﻟ ﻐ ﹶ ﺱ :ﺁ ﻣﻨﺎ ِﺑ ﺮ
ﺕ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨﺎ ﺴ ﻬ ِﻢ ﻭﻣﺎ
ﺿ ِﻊ ﺍﻟ ﻣ ﻮ ِ
ﺕ ﻓِﻴﻬـﺎ ﺍ ُﻷﺧـﺪﻭ ﺩ ﺨ ﺪ ﺩ ﻚ ﹶﻓ ﺴ ﹶﻜ ِ ﺱ ﹸﻛﱡﻠ ﻬ ﻢ ،ﹶﻓﹶﺄ ﻣ ﺮ ِﺑﹶﺄ ﹾﻓﻮﺍ ِﻩ ﺍﻟ ﻚ ،ﹶﻗ ﺪ ﺁ ﻣ ﻦ ﺍﻟﻨﺎ
ﹶﻓ ﹶﻘ ﺪ ﻭﺍﻟﱠﻠ ِﻪ ﻧ ﺰ ﹶﻝ ِﺑ
ﺤﻤﻮ ﻩ ﻓِﻴﻬﺎ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓﻜﹶﺎﻧﻮﺍﺖ ﻓِﻴﻬﺎ ﺍﻟﻨﲑﺍ ﹸﻥ ،ﻭﻗﹶﺎ ﹶﻝ :ﻣ ﻦ ﺭ ﺟ ﻊ ﻋ ﻦ ﺩِﻳِﻨ ِﻪ ﹶﻓ ﺪﻋﻮ ﻩ ،ﻭِﺇ ﱠﻻ ﹶﻓﹶﺄ ﹾﻗ ِ ﺿ ِﺮ ﻣ ﻭﹸﺃ
ﺖ ﹶﺃ ﹾﻥ ﺗﻘﹶـ ﻊ ﻓِـﻲ
ﺴ
ﺿ ﻌ ﻪ ،ﹶﻓ ﹶﻜﹶﺄﻧﻬﺎ ﺗﻘﹶﺎ ﻋ
ﺕ ﺍ ﻣ ﺮﹶﺃ ﹲﺓ ﺑِﺎﺑ ٍﻦ ﹶﻟﻬﺎ ﺗ ﺮ ِ
ﻳﺘ ﻌﺎ ﺩ ﻭ ﹶﻥ ﻓِﻴﻬﺎ ﻭﻳﺘﺪﺍﹶﻓﻌﻮ ﹶﻥ ،ﹶﻓﺠﺎ َﺀ
١٦٣
ﺤ ﻖ.
ﻚ ﻋﻠﹶﻰ ﺍﹾﻟ ﺻِﺒﺮِﻱ ،ﹶﻓِﺈﻧ ِ ﺼِﺒ ﻲ :ﻳﺎ ﹸﺃ ﻣ ﻪ ،ﺍ
ﺍﻟﻨﺎ ِﺭ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ
-٢ﳕﺎﺫﺝ ﻣﻦ ﺗﻀﺤﻴﺎﺕ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ :
- ١٦٣ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( -٢٤٤٢٨ (٢٣٩٣١)(٩٢٦ / ٧) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٧٧٠٣) -
ﺍﳌﺌﺸﺎﺭ :ﺍﳌﻨﺸﺎﺭ -ﺍﻷﺧﺪﻭﺩ :ﺍﻟﺸﻖ ﺍﻟﻌﻈﻴﻢ ﰱ ﺍﻷﺭﺽ -ﺍﻟﻘﺮﻗﻮﺭ :ﺍﻟﺴﻔﻴﻨﺔ ﻗﻴﻞ ﺍﻟﺼﻐﲑﺓ ﻭﻗﻴﻞ ﺍﻟﻜﺒﲑﺓ -ﺗﻘﺎﻋﺴﺖ :ﺗﻮﻗﻔﺖ
ﻭﻟﺰﻣﺖ ﻣﻮﺿﻌﻬﺎ ﻭﺍﻣﺘﻨﻌﺖ ﻋﻦ ﺍﻟﺘﻘﺪﻡ -ﺍﻟﻜﻨﺎﻧﺔ :ﻭﻋﺎﺀ ﺍﻟﺴﻬﺎﻡ
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ﺃ -ﺍﻟﻨﺴﺎﺀ ﺗﺸﺠﻊ ﺃﻃﻔﺎﳍﻦ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ :
ﺸ ﺪﺗ ﻪ ﻋﻠﹶـﻰ ﻒ ،ﹶﻓﹶﻠ ﻢ ﻳ ِﻄ ﻖ ﺣ ﻤﹶﻠ ﻪ ،ﻓﹶـ
ﺴﻴ ﺖ ِﺇﻟﹶﻰ ﺍﺑِﻨﻬﺎ ﻳ ﻮ ﻡ ﹸﺃ ﺣ ٍﺪ ﺍﻟ
ﺸ ﻌِﺒ ﻲ ؛ ﹶﺃ ﱠﻥ ﺍ ﻣ ﺮﹶﺃ ﹰﺓ ﺩﻓﹶ ﻌ
ﻋ ِﻦ ﺍﻟ
ﻚ ،ﹶﻓﻘﹶـﺎ ﹶﻝ ﷲ ،ﻫﺬﹶﺍ ﺍﺑﻨِﻲ ﻳﻘﹶﺎِﺗ ﹸﻞ ﻋﻨ ﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﺖ ِﺑ ِﻪ ﺍﻟﻨِﺒ ﻲ ،ﹶﻓﻘﹶﺎﹶﻟ ﺴ ﻌ ٍﺔ ،ﹸﺛ ﻢ ﹶﺃﺗ ﺳﺎ ِﻋ ِﺪ ِﻩ ِﺑِﻨ
ﻉ ،ﹶﻓﹸﺄِﺗ ﻲ ِﺑ ِﻪ
ﺼ ِﺮ
ﻱ ﺑﻨ ﻲ ﺍ ﺣ ِﻤ ﹾﻞ ﻫﺎ ﻫﻨﺎ ،ﹶﻓﹶﺄﺻﺎﺑﺘ ﻪ ِﺟﺮﺍ ﺣ ﹲﺔ ،ﹶﻓ ﻱ ﺑﻨ ﻲ ﺍ ﺣ ِﻤ ﹾﻞ ﻫﺎ ﻫﻨﺎ ،ﹶﺃ ﺍﻟﻨِﺒ ﻲ :ﹶﺃ
١٦٤
ﷲ.
ﺖ ؟ ﻗﹶﺎ ﹶﻝ :ﹶﻻ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﻱ ﺑﻨ ﻲ ،ﹶﻟ ﻌﻠﱠﻚ ﺟ ِﺰ ﻋ
ﺍﻟﻨِﺒ ﻲ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃ
ﺏ -ﺍﻟﻨﺴﺎﺀ ﻳﻔﺮﺣﻦ ﺑﺎﺳﺘﺸﻬﺎﺩ ﺃﻃﻔﺎﳍﻦ :
ﺏ ،ﹶﻓ ﻮﹶﻗ ﻊ
ﻼﻣﺎ ،ﹶﻓﺠﺎ َﺀ ﺳ ﻬ ﻢ ﹶﻏ ﺮ
ﺲ ،ﹶﺃ ﱠﻥ ﺣﺎ ِﺭﹶﺛ ﹶﺔ ﺍ ﺑ ﻦ ﺍﻟ ﺮﺑﻴ ِﻊ ﺟﺎ َﺀ ﻳ ﻮ ﻡ ﺑ ﺪ ٍﺭ ﻧﻈﱠﺎﺭﺍ ،ﻭﻛﹶﺎ ﹶﻥ ﹸﻏ ﹶ
ﻋ ﻦ ﹶﺃﻧ ٍ
ﺖ ﻣﻜﹶﺎ ﹶﻥ ﺣﺎ ِﺭﹶﺛ ﹶﺔ
ﷲ ،ﹶﻗ ﺪ ﻋِﻠ ﻤ ﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﺕ ﹸﺃ ﻣ ﻪ ﺍﻟ ﺮﺑﻴ ﻊ ،ﹶﻓﻘﹶﺎﹶﻟ
ﺤ ِﺮ ِﻩ ،ﹶﻓ ﹶﻘﺘﹶﻠ ﻪ ،ﹶﻓﺠﺎ َﺀ
ﻓِﻲ ﹸﺛ ﻐ ﺮ ِﺓ ﻧ
ﺻﻨ ﻊ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓﻘﹶـﺎ ﹶﻝ :ﻳـﺎ ﹸﺃ ﻡ ﺴﻴﺮﻯ ﺍﻟﱠﻠ ﻪ ﻣﺎ ﹶﺃ ﺻِﺒ ﺮ ،ﻭِﺇ ﱠﻻ ﹶﻓ ﺴﹶﺄ ﺠﻨ ِﺔ ﹶﻓ
ِﻣﻨﻲ ،ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ
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ﺱ ﺍ َﻷ ﻋﻠﹶﻰ.
ﺠﻨ ٍﺔ ﻭﺍ ِﺣ ﺪ ٍﺓ ﻭﹶﻟ ِﻜﻨﻬﺎ ِﺟﻨﺎ ﹲﻥ ﹶﻛِﺜ ﲑ ﹲﺓ ،ﻭِﺇﻧ ﻪ ﻓِﻲ ﺍﹾﻟ ِﻔ ﺮ ﺩ ﻭ ِ
ﺖ ِﺑ ﺣﺎ ِﺭﹶﺛ ﹶﺔِ ،ﺇﻧﻬﺎ ﹶﻟﻴﺴ
ﺝ -ﺍﻷﻃﻔﺎﻝ ﻳﻘﺘﻠﻮﻥ ﺍﻟﻄﻐﺎﺓ ﺃﻋﺪﺍﺀ ﺍﷲ ﻭﺭﺳﻮﻟﻪ :
ﺕ ﻋ ﻦ ﻳﻤِﻴﻨِﻲ ﻒ ،ﻧ ﹶﻈ ﺮ
ﺼ ﻒ ﻳ ﻮ ﻡ ﺑ ﺪ ٍﺭ ﻓِﻲ ﺍﻟ ﻑ ،ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝِ :ﺇﻧﻲ ﹶﻟﻮﺍِﻗ
ﻭ ﻋ ﻦ ﻋﺒ ِﺪ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ﺑ ِﻦ ﻋ ﻮ ٍ
ﺿﹶﻠ ﻊ
ﺖ ﺑﻴ ﻦ ﹶﺃ
ﺖ ﹶﻟ ﻮ ﹸﻛﻨ
ﻭ ﻋ ﻦ ِﺷﻤﺎﻟِﻲ ،ﹶﻓِﺈﺫﹶﺍ ﹶﺃﻧﺎ ﺑﻴ ﻦ ﻏﹸﻼ ﻣﻴ ِﻦ ِﻣ ﻦ ﺍ َﻷﻧﺼﺎ ِﺭ ﺣﺪِﻳﹶﺜ ٍﺔ ﹶﺃ ﺳﻨﺎﻧ ﻬﻤﺎ ،ﺗ ﻤﻨﻴ
ﺖ :ﻧﻌـ ﻢ ،ﻭﻣـﺎ ﻑ ﹶﺃﺑﺎ ﺟ ﻬ ٍﻞ ؟ ﻗﹶﺎ ﹶﻝ :ﹸﻗﻠﹾـ ِﻣﻨ ﻬﻤﺎ ،ﹶﻓ ﻐ ﻤ ﺰﻧِﻲ ﹶﺃ ﺣ ﺪ ﻫﻤﺎ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﻋ ﻢ ﻫ ﹾﻞ ﺗ ﻌ ِﺮ
ﷲ ،ﻭﺍﱠﻟﺬِﻱ ﻧ ﹾﻔﺴِﻲ ِﺑﻴ ِﺪ ِﻩ ﹶﻟ ﻮ ﺭﹶﺃﻳﺘ ﻪ ﹶﻟ ﻢ ﺐ ﺭﺳﻮ ﹶﻝ ﺍ ِﻚ ﻳﺎ ﺍﺑ ﻦ ﹶﺃﺧِﻲ ؟ ﻗﹶﺎ ﹶﻝ :ﺑﹶﻠ ﻐﻨِﻲ ﹶﺃﻧ ﻪ ﺳ ﺣﺎ ﺟﺘ
ﺠ ﹸﻞ ِﻣﻨﺎ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﻐ ﻤ ﺰﻧِﻲ ﺍﻵ ﺧ ﺮ ﹶﻓﻘﹶﺎ ﹶﻝ ﻟِﻲ ِﻣﹾﺜﹶﻠﻬﺎ ،ﻗﹶﺎ ﹶﻝ:
ﺕ ﺍ َﻷ ﻋ ﻕ ﺳﻮﺍﺩِﻱ ﺳﻮﺍ ﺩ ﻩ ﺣﺘﻰ ﻳﻤﻮ ﻳﻔﹶﺎ ِﺭ
ﺖ ﹶﻟ ﻬﻤﺎ: ﺱ ،ﹶﻓ ﹸﻘ ﹾﻠ ﺕ ِﺇﻟﹶﻰ ﹶﺃﺑِﻲ ﺟ ﻬ ٍﻞ ﻳﺠﻮ ﹸﻝ ِﻓﻲ ﺍﻟﻨﺎ ِ
ﺐ ﹶﺃ ﹾﻥ ﻧ ﹶﻈ ﺮ
ﺸ ﻚ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓﹶﻠ ﻢ ﹶﺃﻧ
ﺖ ِﻟ ﹶﺬِﻟ
ﺠﺒ
ﹶﻓﺘ ﻌ
ﻀ ﺮﺑﺎ ﻩ ﺣﺘﻰ ﹶﻗﺘﻼ ﻩ ﺛﹸـ ﻢ ﺴﺄﹶﻻ ِﻥ ﻋﻨ ﻪ ،ﻓﹶﺎﺑﺘ ﺪﺭﺍ ﻩ ﻓﹶﺎ ﺳﺘ ﹾﻘﺒﹶﻠ ﻬﻤﺎ ،ﹶﻓ
ﹶﺃ ﹶﻻ ﺗ ﺮﻳﺎ ِﻥ ﻫﺬﹶﺍ ﺻﺎ ِﺣﺒ ﹸﻜﻤﺎ ﺍﱠﻟﺬِﻱ ﺗ
ﷲ ،ﹶﻓﹶﺄ ﺧﺒﺮﺍ ﻩ ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃﻳ ﹸﻜﻤﺎ ﹶﻗﺘﹶﻠ ﻪ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﹸﻛ ﱡﻞ ﻭﺍ ِﺣ ٍﺪ ِﻣﻨ ﻬﻤﺎ :ﹶﺃﻧﺎ ﹶﻗﺘ ﹾﻠﺘ ﻪ، ﺼ ﺮﻓﹶﺎ ِﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ ﺍ ِ ﺍﻧ
ﺴﻴ ﹶﻔﻴ ِﻦ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻛِﻼ ﹸﻛﻤﺎ ﷲ ،ﻓِﻲ ﺍﻟ ﺤﺘﻤﺎ ﺳﻴ ﹶﻔﻴ ﹸﻜﻤﺎ ؟ ﻗﹶﺎ ﹶﻻ :ﹶﻻ ،ﹶﻓﻨ ﹶﻈ ﺮ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺴﻗﹶﺎ ﹶﻝ :ﻫ ﹾﻞ ﻣ
- ١٦٦ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( (١٦٧٣)(٥١٥ / ١) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ (٤٦٦٨) -
ﻱ ) ( ١٢٦ﺣﺴﻦ - ١٦٧ﺍﻟ
ﺴﻨ ﹸﺔ ِﻟ ﹾﻠ ﻤ ﺮ ﻭ ِﺯ
ﺕ ﺍﹾﻟ ﹸﻜﺒﺮﻯ ﻟِﺎﺑ ِﻦ ﺳ ﻌ ٍﺪ ) (٣٠٠٥ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻮﺍﻗﺪﻱ - ١٦٨ﺍﻟ ﱠﻄﺒﻘﹶﺎ
- ١٦٩ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻷﰊ ﻧﻌﻴﻢ ( ٢٩٩٣)(١١٨٠ / ٣) -ﻭﺍﻹﺻﺎﺑﺔ ﰲ ﲤﻴﻴﺰ ﺍﻟﺼﺤﺎﺑﺔ ] ﺝ - ٢ﺹ( ٢٨٨٥)[ ٥٩٥
ﻓﻴﻪ ﺟﻬﺎﻟﺔ ،ﻭﰲ ﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ ) (٢٣٤٩ﻗﺎﻝ :ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ !!!
٦٤
ﺕ ﺑِـ ِﻪ ﻭ ﹶﻻ
ﺠ ﻬ ﺰ
ﻼﻧ ﹸﺔ ﹶﺃ ﻋﻄِﻴ ِﻪ ﺍﱠﻟﺬِﻯ ﺗ
ﺕ ِﺑ ِﻪ ﻗﹶﺎ ﹶﻝ ﻳﺎ ﹸﻓ ﹶ
ﺠ ﻬ ﺰ
ﻼ ﻡ ﻭﻳﻘﹸﻮ ﹸﻝ ﹶﺃ ﻋ ِﻄﻨِﻰ ﺍﱠﻟﺬِﻯ ﺗ
ﺴﹶﻚ ﺍﻟ
ﻳ ﹾﻘ ِﺮﹸﺋ
ﻚ ﻓِﻴ ِﻪ.١٧٠ ﺤِﺒﺴِﻰ ِﻣﻨ ﻪ ﺷﻴﺌﹰﺎ ﹶﻓﻴﺒﺎ ﺭ ﻙ ﹶﻟ ِ ﺤِﺒﺴِﻰ ﻋﻨ ﻪ ﺷﻴﺌﹰﺎ ﹶﻓﻮﺍﻟﱠﻠ ِﻪ ﹶﻻ ﺗ ﺗ
ﺖ :ﹶﻻ ﺱ ،ﹶﻓﻘﹶﺎﹶﻟ
ﺨ ﹶﻄﺒﻬﺎ ﺍﻟﻨﺎ
ﺖ ﺍﹾﻟ ﻤﺪِﻳﻨ ﹶﺔ ،ﹶﻓ ﺖ ﹸﺃﻣﻲ ،ﻭﹶﻗ ِﺪ ﻣ ِ ﺏ ،ﻗﹶﺎ ﹶﻝ :ﹶﺃﻳ ﻤ ﻭ ﻋ ﻦ ﺳ ﻤ ﺮ ﹶﺓ ﺑ ِﻦ ﺟﻨ ﺪ ٍ
ﺝ ِﺇ ﱠﻻ ِﺑ ﺮ ﺟ ٍﻞ ﻳ ﹾﻜ ﹸﻔ ﹸﻞ ﻟِﻲ ﻫﺬﹶﺍ ﺍﹾﻟﻴﺘِﻴ ﻢ ،ﹶﻓﺘ ﺰ ﻭ ﺟﻬﺎ ﺭ ﺟ ﹲﻞ ِﻣ ﻦ ﺍ َﻷﻧﺼﺎ ِﺭ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓﻜﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃﺗ ﺰ ﻭ
ﺖ ﻋﺎﻣـﺎ، ﺤ ﻖ ﻣ ﻦ ﹶﺃ ﺩ ﺭ ﻙ ِﻣﻨ ﻬ ﻢ ،ﻗﹶـﺎ ﹶﻝ :ﹶﻓ ﻌ ِﺮﺿـ ﺽ ِﻏ ﹾﻠﻤﺎ ﹶﻥ ﺍ َﻷﻧﺼﺎ ِﺭ ،ﻓِﻲ ﹸﻛ ﱢﻞ ﻋﺎ ٍﻡ ﹶﻓﻴ ﹾﻠ ِ ﻳ ﻌ ِﺮ
ﺼ ﺮ ﻋﺘ ﻪ،
ﺤ ﹾﻘﺘ ﻪ ﻭ ﺭ ﺩ ﺩﺗﻨِﻲ ﻭﹶﻟ ﻮ ﺻﺎ ﺭ ﻋﺘ ﻪ ﹶﻟ
ﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ،ﹶﻟ ﹶﻘ ﺪ ﹶﺃﹾﻟ ﺤ ﻖ ﻏﹸﻼﻣﺎ ،ﻭ ﺭ ﺩﻧِﻲ ،ﹶﻓ ﹸﻘ ﹾﻠ ﹶﻓﹶﺄﹾﻟ
١٧١
ﺤ ﹶﻘﻨِﻲ " ﺼ ﺮ ﻋﺘ ﻪ ،ﹶﻓﹶﺄﹾﻟ
ﻗﹶﺎ ﹶﻝ :ﹶﻓﺼﺎ ِﺭ ﻋ ﻪ ،ﹶﻓﺼﺎ ﺭ ﻋﺘ ﻪ ﹶﻓ
ﻭ -ﺍﻵﺑﺎﺀ ﻳﺼﻄﺤﺒﻮﻥ ﺃﺑﻨﺎﺀﻫﻢ ﰲ ﺍﳌﻌﺎﺭﻙ:
ﺖ
ﻒِ ،ﺇ ﺣﺪﺍ ﻫ ﻦ ﻓِﻰ ﻋﺎِﺗ ِﻘ ِﻪ ،ﻗﹶﺎ ﹶﻝ ِﺇ ﹾﻥ ﹸﻛﻨـ ﺴﻴ ِﺕ ﺑِﺎﻟ ﺿ ﺮﺑﺎ ٍ ﺙ ﻼ ﹸ ﻋ ﻦ ﻋ ﺮ ﻭ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻛﹶﺎ ﹶﻥ ﻓِﻰ ﺍﻟ ﺰﺑﻴ ِﺮ ﹶﺛ ﹶ
ﺏ ِﺛﻨﺘﻴ ِﻦ ﻳ ﻮ ﻡ ﺑ ﺪ ٍﺭ ،ﻭﻭﺍ ِﺣ ﺪ ﹰﺓ ﻳ ﻮ ﻡ ﺍﹾﻟﻴ ﺮﻣﻮ ِﻙ.ﻗﹶﺎ ﹶﻝ ﻋ ﺮ ﻭ ﹸﺓ ﻭﻗﹶﺎ ﹶﻝ ﻟِﻰ
ﺿ ِﺮ ُﻷ ﺩ ِﺧ ﹸﻞ ﹶﺃﺻﺎِﺑﻌِﻰ ﻓِﻴﻬﺎ.ﻗﹶﺎ ﹶﻝ
ﺖ
ﻒ ﺍﻟ ﺰﺑﻴ ِﺮ ﹸﻗﻠﹾـ ﻑ ﺳﻴ ﲔ ﹸﻗﺘِ ﹶﻞ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ﻦ ﺍﻟ ﺰﺑﻴ ِﺮ ﻳﺎ ﻋ ﺮ ﻭ ﹸﺓ ،ﻫ ﹾﻞ ﺗ ﻌ ِﺮ ﻚ ﺑ ﻦ ﻣ ﺮﻭﺍ ﹶﻥ ِﺣ
ﻋﺒ ﺪ ﺍﹾﻟ ﻤِﻠ ِ
ﺐ ﺛﹸـ ﻢ
ﻉ ﺍﹾﻟ ﹶﻜﺘﺎِﺋ ِ
ﺖِ.ﺑ ِﻬ ﻦ ﹸﻓﻠﹸﻮ ﹲﻝ ِﻣ ﻦ ِﻗﺮﺍ ِ ﺻ ﺪ ﹾﻗ
ﺖ ﻓِﻴ ِﻪ ﹶﻓﱠﻠ ﹲﺔ ﹸﻓﱠﻠﻬﺎ ﻳ ﻮ ﻡ ﺑ ﺪ ٍﺭ.ﻗﹶﺎ ﹶﻝ
ﻧ ﻌ ﻢ.ﻗﹶﺎ ﹶﻝ ﹶﻓﻤﺎ ﻓِﻴﻪِ ﹸﻗ ﹾﻠ
ﺖ
ﺕ ﹶﺃﻧﻰ ﹸﻛﻨـ ﻀﻨﺎ ،ﻭﹶﻟ ﻮ ِﺩ ﺩ
ﻑ ،ﻭﹶﺃ ﺧ ﹶﺬ ﻩ ﺑ ﻌ ﻼﹶﺛ ﹶﺔ ﺁ ﹶﻻ ٍ
ﺭ ﺩ ﻩ ﻋﻠﹶﻰ ﻋ ﺮ ﻭ ﹶﺓ.ﻗﹶﺎ ﹶﻝ ِﻫﺸﺎ ﻡ ﹶﻓﹶﺄﹶﻗ ﻤﻨﺎ ﻩ ﺑﻴﻨﻨﺎ ﹶﺛ ﹶ
١٧٢
ﹶﺃ ﺧ ﹾﺬﺗ ﻪ .
ﻕ ﹶﺃﻧﺎ ﻭ ﻋ ﻤ ﺮ ﺑ ﻦ ﹶﺃﺑِﻲ ﺳﹶﻠ ﻤ ﹶﺔ ،ﹶﻓﻜﹶﺎ ﹶﻥ ﷲ ﺑ ِﻦ ﺍﻟ ﺰﺑﻴ ِﺮ ،ﻗﹶﺎ ﹶﻝِ :ﺇﻧﻲ ﹶﻟﻔِﻲ ﺍ ُﻷ ﹸﻃ ِﻢ ﻳ ﻮ ﻡ ﺍﹾﻟﺨﻨ ﺪ ِ ﻭ ﻋ ﻦ ﻋﺒ ِﺪ ﺍ ِ
ﺖ ﹶﺃﺑِـﻲ ﻳ ﻮ ﻣﺌِـ ٍﺬ ﻳﺠِـﻲ ُﺀ ﻳ ﹶﻄ ﹾﺄ ِﻃ ﹸﺊ ﻟِﻲ ﹶﻓﹶﺄﻧ ﹸﻈ ﺮ ِﺇﻟﹶﻰ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ ،ﻭﹸﺃ ﹶﻃ ﹾﺄ ِﻃ ﹸﺊ ﹶﻟ ﻪ ﹶﻓﻴﻨ ﹸﻈ ﺮ ِﺇﻟﹶﻰ ﺍﹾﻟ ِﻘﺘﺎ ِﻝ ،ﹶﻓ ﺮﹶﺃﻳ
ﻚ ﻫﺬﹶﺍ ﺍﹾﻟﻴ ﻮ ﻡ
ﺖ :ﻳﺎ ﹶﺃﺑ ﹶﺔ ،ﹶﻟ ﹶﻘ ﺪ ﺭﹶﺃﻳﺘ ﻭﻳ ﹾﺬ ﻫﺐ ﻳ ﹸﻜ ﺮ ﻋﻠﹶﻰ ﻫﺆﻻ ِﺀ ﻭﻳ ﹸﻜ ﺮ ﻋﻠﹶﻰ ﻫﺆﻻ ِﺀ ،ﹶﻓﹶﻠﻤﺎ ﺭ ﺟ ﻊ ﹸﻗ ﹾﻠ
ﺖ:
ﺐ ،ﺗ ِﻜ ﺮ ﻋﻠﹶﻰ ﻫﺆﻻ ِﺀ ﻣ ﺮ ﹰﺓ ﻭ ﻋﹶﻠﻰ ﻫﺆﻻ ِﺀ ﻣ ﺮ ﹰﺓ ،ﻗﹶﺎ ﹶﻝ :ﹶﻗ ﺪ ﺭﹶﺃﻳﺘﻨِﻲ ﻳﺎ ﺑﻨ ﻲ ؟ ﹸﻗﻠﹾـ ﺗﺠِﻲ ُﺀ ﻭﺗ ﹾﺬ ﻫ
١٧٣
ﷲ ﹶﺃﺑ ﻮﻳ ِﻪ.
ﻧ ﻌ ﻢ ،ﻗﹶﺎ ﹶﻝ :ﺟ ﻤ ﻊ ﻟِﻲ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﲤﻬﻴﺪ :
ﺍﻷﺳﺎﺱ ﺍﻷﻭﻝ -ﺍﻟﺼﻼﺓ :
-١ﻣﺮﺣﻠﺔ ﺍﻷﻣﺮ ﺑﺎﻟﺼﻼﺓ :
-٢ﻣﺮﺣﻠﺔ ﺗﻌﻠﻴﻢ ﺍﻟﻄﻔﻞ ﺍﻟﺼﻼﺓ :
-٣ﻣﺮﺣﻠﺔ ﺍﻷﻣﺮ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﻀﺮﺏ ﻋﻠﻴﻬﺎ :
-٤ﺗﺪﺭﻳﺐ ﺍﻷﻃﻔﺎﻝ ﻋﻠﻰ ﺣﻀﻮﺭ ﺻﻼﺓ ﺍﳉﺎﻣﻌﺔ :
-٥ﳕﻮﺫﺝ ﻟﻸﻃﻔﺎﻝ ﰲ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ :
-٦ﺗﻌﻮﻳﺪ ﺍﻟﻄﻔﻞ ﻋﻠﻰ ﺻﻼﺓ ﺍﻻﺳﺘﺨﺎﺭﺓ :
-٧ﺍﺻﻄﺤﺎﺏ ﺍﻷﻃﻔﺎﻝ ﻟﺼﻼﺓ ﺍﻟﻌﻴﺪ :
ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﱐ -ﺍﻟﻄﻔﻞ ﻭﺍﳌﺴﺠﺪ :
-١ﺃﺧﺬ ﺍﻟﻄﻔﻞ ﻏﻠﻰ ﺍﳌﺴﺠﺪ :
-٢ﺭﺑﻂ ﺍﻟﻄﻔﻞ ﺑﺎﳌﺴﺠﺪ :
ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﻟﺚ -ﺍﻟﺼﻮﻡ :
ﺍﻷﺳﺎﺱ ﺍﻟﺮﺍﺑﻊ -ﺍﳊﺞ :
ﺍﻷﺳﺎﺱ ﺍﳋﺎﻣﺲ -ﺍﻟﺰﻛﺎﺓ :
٦٨
ﲤﻬﻴﺪ :
ﻼ ﻟﺒﻨﺎﺀ ﺍﻟﻌﻘﻴﺪﺓ ،ﺇﺫ ﺍﻟﻌﺒﺎﺩﺓ ﺗﻐﺬﻱ ﺍﻟﻌﻘﻴﺪﺓ ﺑﺮﻭﺣﻬﺎ ،ﻛﻤﺎ ﺃﺎ ﺍﳌـﻨﻌﻜﺲ
ﺑﻨﺎﺀ ﺍﻟﻌﺒﺎﺩﺓ ﻳﻌ ﺪ ﻣﻜﻤ ﹰ
ﺍﻟﺬﻱ ﻳﻌﻜﺲ ﺻﻮﺭﺓ ﺍﻟﻌﻘﻴﺪﺓ ﻭﳚﺴﻤﻬﺎ ،ﻭﺍﻟﻄﻔﻞ ﻋﻨﺪﻣﺎ ﻳﺘﻮﺟﻪ ﻟﻨﺪﺍﺀ ﺭﺑﻪ ،ﻭﻳﺴﺘﺠﻴﺐ ﻷﻭﺍﻣﺮﻩ
ﻓﺈﳕﺎ ﻫﻮ ﻳﻠﱯ ﻏﺮﻳﺰﺓ ﻓﻄﺮﻳﺔ ﰲ ﻧﻔﺴﻪ ،ﻓﻴﺸﺒﻌﻬﺎ ﻭﻳﺮﻭﻳﻬﺎ .
ﻓﻼ ﺑ ﺪ ﻟﻜﻲ ﻳﻈﻞ ﻏﺮﺱ ﺍﻟﻌﻘﻴﺪﺓ ﻗﻮﻳﺎ ﰲ ﺍﻟﻨﻔﺲ ،ﻣﻦ ﺃﻥ ﻳﺴﻘﹶﻰ ﲟـﺎﺀ ﺍﻟﻌﺒـﺎﺩﺓ ،ﲟﺨﺘﻠـﻒ
ﺻﻮﺭﻫﺎ ،ﻭﺃﺷﻜﺎﳍﺎ ،ﻓﺒﺬﻟﻚ ﺗﻨﻤﻮ ﺍﻟﻌﻘﻴﺪﺓ ﰲ ﺍﻟﻔﺆﺍﺩ ﻭﺗﺘﺮﻋﺮﻉ ،ﻭﺗﺜﺒﺖ ﺃﻣﺎﻡ ﻋﻮﺍﺻﻒ ﺍﳊﻴـﺎﺓ
ﻭﺯﻋﺎﺯﻋﻬﺎ. ١٧٨
ﻭﺍﻟﻄﻔﻮﻟﺔ ﻟﻴﺴﺖ ﻣﺮﺣﻠﺔ ﺗﻜﻠﻴﻒ ؛ ﻭﺇﳕﺎ ﻫﻲ ﻣﺮﺣﻠﺔ ﺇﻋﺪﺍﺩ ﻭﺗﺪﺭﻳﺐ ﻭﺗﻌﻮﻳﺪ ،ﻟﻠﻮﺻـﻮﻝ ﺇﱃ
ﺩﺭﺟﺔ ﺍﻟﺘﻜﻠﻴﻒ ﻋﻨﺪ ﺍﻟﺒﻠﻮﻍ ،ﻟﻴﺴﻬﻞ ﻋﻠﻴﻪ ﺃﺩﺍﺀ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﻟﻔﺮﺍﺋﺾ ،ﻭﻟﻴﻜـﻮﻥ ﻋﻠـﻰ ﺃﰎ
ﺍﻻﺳﺘﻌﺪﺍﺩ ﳋﻮﺽ ﻏﻤﺎﺭ ﺍﳊﻴﺎﺓ ،ﺑﻜﻞ ﺛﻘﺔ ﻭﺍﻧﻄﻼﻕ ،ﻭﺍﻟﻌﺒﺎﺩ ﹸﺓ ﷲ ﺗﻌﺎﱃ ﺗﻔﻌﻞ ﰲ ﻧﻔﺲ ﺍﻟﻄﻔﻞ
ﻼ ﻋﺠﻴﺒﹰﺎ ﻥ ﻓﻬﻲ ﺗﺸﻌﺮﻩ ﺑﺎﻻﺗﺼﺎﻝ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ ،ﻭﻫﻲ ﺪﺉ ﻣﻦ ﺛﻮﺭﺍﺗﻪ ﺍﻟﻨﻔﺴﻴﺔ ،ﻭﻫـﻲﻓﻌ ﹰ
ﺗﻠﺠﻢ ﺍﻧﻔﻌﺎﻻﺗﻪ ﺍﻟﻐﻀﺒﻴﺔ ،ﻓﺘﺠﻌﻠﻪ ﺳﻮﻳﺎ ﻣﺴﺘﻘﻴﻤﹰﺎ ،ﺇﺫ ﻛﺜﺎﻓﺔ ﺍﻟﺸﻬﻮﺍﺕ ﺿﻌﻴﻔﺔ ﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ،
ﳑﺎ ﳚﻌﻞ ﺭﻭﺣﻪ ﺗﺘﺠﺎﻭﺏ ﺃﻛﺜﺮ ﻓﺄﻛﺜﺮ ﲟﻨﺎﺟﺎﺓ ﺍﷲ ،ﻭﻳﺄﺧﺬ ﺍﳋﺸﻮﻉ ﺍﳌﺴﺎﺣﺔ ﺍﻟﻜـﱪﻯ ﻣـﻦ
ﺟﺴﺪﻩ ،ﻭﻫﻮ ﻳﺮﺗﻞ ﺁﻳﺔ ﺃﻭ ﻳﺴﻤﻌﻬﺎ ،ﺃﻭ ﻫﻮ ﻭﺍﻗﻒ ﰲ ﺍﻟﺼﻼﺓ ﺃﻭ ﺳﺎﺟﺪ ﻓﻴﻬﺎ ،ﻭﻫﻮ ﻳـﺴﻤﻊ
ﺃﺫﺍﻥ ﺍﻹﻓﻄﺎﺭ ﻟﻴﺒﺪﺃ ﺑﺎﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ،ﺑﻌﺪ ﺃﻥ ﺻﺎﻡ ﻳﻮﻣﻪ ،ﻭﻫﻨﺎﻙ ﺃﺳﺮﺍﺭ ﻛﺜﲑﺓ ﻟﻠﻌﺒـﺎﺩﺓ ﻻ
ﺗﻌ ﺪ ﻭﻻ ﲢﺼﻰ ،ﺗﺆﺛﺮ ﰲ ﺍﻟﻄﻔﻞ ﳑﺎ ﻳﺰﻳﺪ ﻗﻮﺗﻪ ﻭﻧﺸﺎﻃﻪ ،ﻭﺑﺬﻟﻚ ﺗﻔﻀﻞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻋﻦ ﺃﻱ
ﺗﺮﺑﻴﺔ ﻛﺎﻧﺖ.
ﻭﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﻌﺠﺐ ﻣﻦ ﺍﻟﻮﻟﺪ ﺍﻟﺬﻱ ﻻ ﺻﺒﻮﺓ ﻟﻪ ،ﻓ ﻌ ﻦ ﻋ ﹾﻘﺒ ﹶﺔ ﺑ ِﻦ ﻋﺎ ِﻣ ٍﺮ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳـﻮ ﹸﻝ
١٧٩
ﺻﺒ ﻮ ﹲﺓ.
ﺖ ﹶﻟ ﻪ ﺴ ﺏ ﹶﻟﻴ
ﺐ ِﻣ ﻦ ﺍﻟﺸﺎ ﺠ
ﷲ ِ :ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﹶﻟﻴ ﻌ ﺍِ
ﻭﺇﻥ ﺭﺳﻮﻝ ﺍﷲ ﻟﻴﺒﺸﺮ ﺍﻷﻃﻔﺎﻝ ﺍﻟﺬﻳﻦ ﻧﺸﺆﻭﺍ ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺑﺒﺸﺎﺭﺓ ﻋﻈﻴﻤـﺔ،
ﺴﻨ ٍﺔ
ﺚ ﻣﺎ ﻋ ِﻤ ﹶﻞ ِﻣ ﻦ ﺣ
ﺤﻨ ﹶ
ﺚ ،ﻗﹶﺎ ﹶﻝ :ﺍﹾﻟ ﻤ ﻮﻟﹸﻮ ﺩ ﺣﺘﻰ ﻳﺒﹸﻠ ﹶﻎ ﺍﹾﻟ ِ
ﺤﺪِﻳ ﹶ ﻚ ،ﺭﹶﻓ ﻊ ﺍﹾﻟ ﺲ ﺑ ِﻦ ﻣﺎِﻟ ٍ ﻓ ﻌ ﻦ ﹶﺃﻧ ِ
ﺐ ﻋﹶﻠﻴ ِﻪ ﻭﻻ ﻋﻠﹶﻰ ﻭﺍِﻟ ﺪﻳ ِﻪ ،ﻓﹶـِﺈﺫﹶﺍ ﺑﻠﹶـ ﹶﻎ
ﺐ ِﻟﻮﺍِﻟ ِﺪ ِﻩ ﹶﺃ ﻭ ِﻟﻮﺍِﻟ ﺪﻳ ِﻪ ،ﻭﻣﺎ ﻋ ِﻤ ﹶﻞ ِﻣ ﻦ ﺳﻴﹶﺌ ٍﺔ ﹶﻟ ﻢ ﺗ ﹾﻜﺘ
ﹸﻛِﺘ
- ١٧٨ﲡﺮﺑﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺹ ٤٠ﻷﺳﺘﺎﺫﻧﺎ ﺩ -ﳏﻤﺪ ﺳﻌﻴﺪ ﺭﻣﻀﺎﻥ ﺍﻟﺒﻮﻃﻲ ﺣﻔﻈﻪ ﺍﷲ
- ١٧٩ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( -١٧٥٠٦ (١٧٣٧١)(٩٠٥ / ٥) -ﺣﺴﻦ
٦٩
ﲔ
ﺸ ﺪ ﺩﺍ ،ﹶﻓِﺈﺫﹶﺍ ﺑﹶﻠ ﹶﻎ ﹶﺃ ﺭﺑﻌِـ
ﺤ ﹶﻔﻈﹶﺎ ﻭﹶﺃ ﹾﻥ ﻳ
ﺚ ﺟﺮﻯ ﻋﹶﻠﻴ ِﻪ ﺍﹾﻟ ﹶﻘﹶﻠ ﻢ ،ﹶﺃ ﻣ ﺮ ﺍﹾﻟ ﻤﹶﻠﻜﹶﺎ ِﻥ ﺍﻟﱠﻠﺬﹶﺍ ِﻥ ﻣ ﻌ ﻪ ﹶﺃ ﹾﻥ ﻳ
ﺤﻨ ﹶ
ﺍﹾﻟ ِ
ﲔ
ﺴ ﺨﻤـ ِ ﺹ ،ﹶﻓِﺈﺫﹶﺍ ﺑﹶﻠ ﹶﻎ ﺍﹾﻟ
ﺠﺬﹶﺍ ِﻡ ﻭﺍﹾﻟﺒ ﺮ ِﺠﻨﻮ ِﻥ ﻭﺍﹾﻟ ﺳﻨ ﹰﺔ ﻓِﻲ ﺍ ِﻹﺳﻼ ِﻡ ﹶﺃ ﻣﻨ ﻪ ﺍﻟﱠﻠ ﻪ ِﻣ ﻦ ﺍﹾﻟﺒﻼﻳﺎ ﺍﻟﺜﱠﻼﹶﺛ ِﺔ :ﺍﹾﻟ
ﲔﺴﺒ ِﻌ
ﺐ ،ﹶﻓِﺈﺫﹶﺍ ﺑﹶﻠ ﹶﻎ ﺍﻟـ ﺤ
ﲔ ﺭ ﺯﹶﻗ ﻪ ﺍﻟﱠﻠ ﻪ ﺍ ِﻹﻧﺎﺑ ﹶﺔ ِﺇﹶﻟﻴ ِﻪ ِﺑﻤﺎ ﻳ ِ
ﺴﺘ
ﻒ ﺍﻟﱠﻠ ﻪ ِﻣ ﻦ ِﺣﺴﺎِﺑ ِﻪ ،ﹶﻓِﺈﺫﹶﺍ ﺑﹶﻠ ﹶﻎ ﺍﻟ ﺧ ﱠﻔ
ﺴﻨﺎِﺗ ِﻪ ﻭﺗﺠﺎ ﻭ ﺯ ﻋ ﻦ ﺳﻴﺌﹶﺎِﺗ ِﻪ ،ﻓﹶـِﺈﺫﹶﺍ ﺑﻠﹶـ ﹶﻎ ﺐ ﺍﻟﱠﻠ ﻪ ﹶﻟﻪ ﺣ ﲔ ﹶﻛﺘ ﺴﻤﺎ ِﺀ ،ﹶﻓِﺈﺫﹶﺍ ﺑﹶﻠ ﹶﻎ ﺍﻟﱠﺜﻤﺎِﻧ ﹶﺃ ﺣﺒ ﻪ ﹶﺃ ﻫ ﹸﻞ ﺍﻟ
ﲔ ﹶﻏ ﹶﻔ ﺮ ﺍﻟﱠﻠ ﻪ ﹶﻟ ﻪ ﻣﺎ ﺗ ﹶﻘ ﺪ ﻡ ِﻣ ﻦ ﹶﺫﻧِﺒ ِﻪ ﻭﻣﺎ ﺗﹶﺄ ﺧ ﺮ ،ﻭ ﺷ ﱠﻔ ﻌ ﻪ ﻓِﻲ ﹶﺃ ﻫ ِﻞ ﺑﻴِﺘ ِﻪ ،ﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ِﺳ ﲑ ﺍﻟﱠﻠ ِﻪ ﻓِﻲ
ﺴ ِﻌ
ﺍﻟﺘ
ﺐ ﺍﻟﱠﻠ ﻪ ﹶﻟ ﻪ ِﻣﹾﺜ ﹶﻞ ﻣﺎ ﻛﹶﺎ ﹶﻥ ﻳ ﻌﻤـ ﹸﻞ ﺿ ِﻪ ،ﹶﻓِﺈﺫﹶﺍ ﺑﹶﻠ ﹶﻎ ﹶﺃ ﺭ ﹶﺫ ﹶﻝ ﺍﹾﻟ ﻌ ﻤ ِﺮ ِﻟ ﹶﻜ ﻲ ﻻ ﻳ ﻌﹶﻠ ﻢ ﺑ ﻌ ﺪ ِﻋ ﹾﻠ ٍﻢ ﺷﻴﺌﹰﺎ ،ﹶﻛﺘ
ﹶﺃ ﺭ ِ
١٨٠
ﺐ ﻋﹶﻠﻴ ِﻪ"
ﺨﻴ ِﺮ ،ﹶﻓِﺈﺫﹶﺍ ﻋ ِﻤ ﹶﻞ ﺳﻴﹶﺌ ﹰﺔ ﹶﻟ ﻢ ﺗ ﹾﻜﺘ
ﺤِﺘ ِﻪ ِﻣ ﻦ ﺍﹾﻟ ﺻ
ﻓِﻲ ِ
ﻭﻧﻼﺣﻆ ﻣﻦ ﺧﻼﻝ ﺗﻮﺟﻴﻬﺎﺕ ﺍﻟﻨﱯ ﺃﻧﻪ ﻗﺪ ﺭﻛﺰ ﻋﻠﻰ ﺳﺘﺔ ﺃﺳﺲ :
ﺍﻷﺳﺎﺱ ﺍﻟﻌﺒﺎﺩﻱ ﺍﻷﻭﻝ
ﺍﻟﺼﻼﺓ
ﻭﲤﺮ ﲟﺮﺍﺣﻞ ﻫﻲ :
-١ﻣﺮﺣﻠﺔ ﺍﻷﻣﺮ ﺑﺎﻟﺼﻼﺓ :
ﻳﺒﺪﺃ ﺍﻟﻮﺍﻟﺪﺍﻥ ﺑﺘﻮﺟﻴﻪ ﺍﻷﻭﺍﻣﺮ ﻟﻠﻄﻔﻞ ،ﺑﺄﻥ ﻳﻘﻒ ﻣﻌﻬﻤﺎ ﰲ ﺍﻟﺼﻼﺓ ،ﻭﺫﻟﻚ ﰲ ﺑﺪﺍﻳـﺔ ﻭﻋﻴـﻪ
ﺠ ﻬِﻨ ﻲ ،ﻋ ﻦ ﹶﺃﺑِﻴـ ِﻪ ،ﹶﺃ ﹼﻥ
ﺐ ،ﺍﹾﻟ
ﺐ ،ﺣﺒِﻴ ٍ
ﷲ ﺑ ِﻦ ﺧﺒﻴ ٍ
ﻭﺇﺩﺭﺍﻛﻪ ﳝﻴﻨﻪ ﻣﻦ ﴰﺎﻟﻪ ،ﻓ ﻌ ﻦ ﻣﻌﺎ ِﺫ ﺑ ِﻦ ﻋﺒ ِﺪ ﺍ ِ
١٨١
ﻑ ﺍﹾﻟﻐﻼ ﻡ ﻳﻤِﻴﻨ ﻪ ِﻣ ﻦ ِﺷﻤﺎِﻟ ِﻪ ،ﹶﻓ ﻤﺮﻭ ﻩ ﺑِﺎﻟﺼﻼ ِﺓ " ﺻ ﱠﻞ ،ﻗﹶﺎ ﹶﻝِ :ﺇﺫﹶﺍ ﻋ ﺮ ﺍﻟﻨِﺒ ﻲ
ﺠ ﻬِﻨ ﻲ ،ﻗﺎﻝ :ﺩ ﺧ ﹾﻠﻨﺎ ﻋﹶﻠﻴـ ِﻪ
ﺐ ﺍﹾﻟ ﷲ ﺑ ِﻦ ﺧﺒﻴ ٍ ﻭ ﻋ ﻦ ِﻫﺸﺎ ِﻡ ﺑ ِﻦ ﺳ ﻌ ٍﺪ ،ﻗﺎﻝ :ﺣ ﺪﹶﺛﻨِﻲ ﻣﻌﺎ ﹸﺫ ﺑ ﻦ ﻋﺒﺪِﺍ ﱢ
ﷲ ؛ﺃﻧـ ﻪ ﺖ :ﻛﹶﺎ ﹶﻥ ﺭ ﺟ ﹲﻞ ِﻣﻨﺎ ﻳ ﹾﺬ ﹸﻛ ﺮ ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍ ِ ﺼِﺒ ﻲ ؛ ﹶﻓﻘﹶﺎﹶﻟ ﺼﻠﱢﻲ ﺍﻟ ﹶﻓﻘﹶﺎ ﹶﻝ ﻻ ﻣﺮﺃِﺗ ِﻪ :ﻣﺘﻰ ﻳ
١٨٢
ﻼ ِﺓ .ﺼﹶ ﻑ ﻳﻤِﻴﻨ ﻪ ِﻣ ﻦ ِﺷﻤﺎِﻟ ِﻪ ،ﹶﻓ ﻤﺮﻭ ﻩ ﺑِﺎﻟ
ﻚ.ﹶﻓﻘﹶﺎ ﹶﻝِ :ﺇﺫﹶﺍ ﻋ ﺮ
ﺳِﺌ ﹶﻞ ﻋ ﻦ ﹶﺫِﻟ
١٨٣
ﻑ ﻳﻤِﻴﻨ ﻪ ِﻣ ﻦ ِﺷﻤﺎِﻟ ِﻪ "
ﺼﻠﹶﺎ ِﺓ ِﺇﺫﹶﺍ ﻋ ﺮ
ﺼِﺒ ﻲ ﺑِﺎﻟ
ﻭ ﻋ ﻦ ﹶﺃﻧﺲٍ ،ﻗﹶﺎ ﹶﻝ" :ﻳ ﺆ ﻣ ﺮ ﺍﻟ
- ٢١٩ﺍﳌﻐﲏ ،٧٦٣ / ١ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ٤٠٨ / ١ﻭﺍﻧﻈﺮ ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ (٢٤٦ / ٣) -
- ٢٢٠ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ -ﺍﳌﻜﱰ (٦٣٤٩) (٢٧٩ / ٣) -ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺧ ﺰﻳﻤﺔ ) (١٤٣١ﺿﻌﻴﻒ
- ٢٢١ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ (٢١٣ / ١٣) -
٨٠
ﺍﻷﺳﺎﺱ ﺍﻟﻌﺒﺎﺩﻱ ﺍﻟﺜﺎﱐ
ﺍﻟﻄﻔﻞ ﻭﺍﳌﺴﺠﺪ
-١ﺃﺧﺬ ﺍﻟﻄﻔﻞ ﺇﱃ ﺍﳌﺴﺠﺪ :
ﺍﳌﺴﺠﺪ ﻫﻮ ﺍﻟﺼﺮﺡ ﺍﻟﺬﻱ ﻳﺒﲏ ﺍﻷﺟﻴﺎﻝ ﺗﻠﻮ ﺍﻷﺟﻴﺎﻝ ،ﻭﻟﻘﺪ ﻛﺎﻥ ﻭﻣـﺎ ﺯﺍﻝ ﻫـﻮ ﺍﳌـﺼﺪﺭ
ﻷﺟﻴﺎﻝ ﺑﺎﻋﻮﺍ ﺃﻧﻔﺴﻬﻢ ﷲ ،ﻭﺳﺎﺭﻭﺍ ﻋﻠﻰ ﻣﻨﻬﺠﻪ ،ﻭﺍﻗﺘﺪﻭﺍ ﺑﺮﺳﻮﳍﻢ ،ﳍـﺬﺍ ﻋـﲏ ﺃﻃﻔـﺎﻝ
ﺍﻟﺼﺤﺎﺑﺔ ﺑﺎﻟﺼﻼﺓ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﺍﳌﺴﺠﺪ ،ﻓﻬﺬﺍ ﺟﺎﺑﺮ ﺑﻦ ﲰﺮﺓ ﳛﺪﺛﻨﺎ ﻋـﻦ ﻃﻔﻮﻟﺘـﻪ
ﻼ ﹶﺓ
ﷲ ﺻـ ﹶ
ﺖ ﻣ ﻊ ﺭﺳـﻮ ِﻝ ﺍ ِ
ﺻﱠﻠﻴ
ﻭﺻﺤﺒﺘﻪ ﻟﺮﺳﻮﻝ ﺍﷲ ،ﻓ ﻌ ﻦ ﺟﺎِﺑ ِﺮ ﺑ ِﻦ ﺳ ﻤ ﺮ ﹶﺓ ،ﻗﹶﺎ ﹶﻝ :
ﻱ ﹶﺃﺣـ ِﺪ ِﻫ ﻢ
ﺴ ﺢ ﺧ ﺪ
ﺠ ﻌ ﹶﻞ ﻳ ﻤ
ﺖ ﻣ ﻌ ﻪ ،ﻓﹶﺎ ﺳﺘ ﹾﻘﺒﹶﻠ ﻪ ِﻭﹾﻟﺪﺍ ﹲﻥ ،ﹶﻓ
ﺝ ِﺇﹶﻟﻰ ﹶﺃ ﻫِﻠ ِﻪ ،ﻭ ﺧ ﺮ ﺟ
ﺍﻷُﻭﻟﹶﻰ ،ﹸﺛ ﻢ ﺧ ﺮ
ﺕ ِﻟﻴ ِﺪ ِﻩ ﺑ ﺮﺩﺍ ،ﹶﺃ ﻭ ِﺭﳛـﺎ ،ﹶﻛﹶﺄﻧﻤـﺎ
ﺴ ﺢ ﺧﺪﻱ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﻮ ﺟ ﺪ ﻭﺍ ِﺣﺪﺍ ﻭﺍ ِﺣﺪﺍ ،ﻗﹶﺎ ﹶﻝ :ﻭﹶﺃﻣﺎ ﹶﺃﻧﺎ ﹶﻓ ﻤ
ﹶﺃ ﺧ ﺮ ﺟﻬﺎ ِﻣ ﻦ ﺟ ﺆﻧ ِﺔ ﻋﻄﱠﺎ ٍﺭ.٢٢٢
ﻭﻳﻜﻮﻥ ﺃﺧﺬ ﺍﻟﻄﻔﻞ ﻟﻠﻤﺴﺠﺪ ﻋﻨﺪﻣﺎ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻄﻔﻞ ﻗﻀﺎﺀ ﺣﺎﺟﺘﻪ ﺑﻨﻔﺴﻪ ،ﻭﻳﺼﺒﺢ ﻧﻈﻴﻔـﹰﺎ،
ﻓﻼ ﻳﺘﺒﻮﻝ ،ﻭﻻ ﻳﺘﻐﻮﻁ ﲢﺘﻪ ،ﻭﺇﳕﺎ ﻳﺬﻫﺐ ﺇﱃ ﺑﻴﺖ ﺍﳋﻼﺀ ﺑﻨﻔﺴﻪ ،ﻭﻳﻜﻮﻥ ﻗﺪ ﺗﻌﻠـﻢ ﺁﺩﺍﺏ
ﺍﳌﺴﺠﺪ :ﻣﻦ ﺩﺧﻮﻝ ﺪﻭﺀ ،ﻭﻭﺿﻊ ﺍﳊﺬﺍﺀ ﰲ ﻣﻜﺎﻧﻪ ﺍﳌﺨﺼﺺ ،ﻭﻃﻴﻪ ﻋﻠﻰ ﺑﻌـﺾ ﻋﻠـﻰ
ﺑﻌﺾ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﺴﲑ ،ﻭﻋﺪﻡ ﺍﻟﺮﻛﺾ ﰲ ﺍﳌﺴﺠﺪ ،ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﻣﺰﺍﲪﺔ ﺍﻟﻜﺒـﺎﺭ ،ﻭﺍﻻﻧﺘﺒـﺎﻩ
ﻭﺍﻟﻴﻘﻈﺔ ﻟﻠﺨﻄﺒﺔ ،ﻭﺍﻟﺪﺭﺱ ،ﻭﺍﻟﺼﻼﺓ ،ﻭﻋﺪﻡ ﺍﻟﻌﺒﺚ ..
ﺠ ِﺪ ﻋ ﻤ ﻦ ﹶﻻ ﻳ ﺆ ﻣ ﻦ
ﺴِﺠ ﺪ ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺍ َْﻷ ﻭﻟﹶﻰ ﺗﻨﺰِﻳ ﻪ ﺍﹾﻟ ﻤ
ﺴِﺼِﺒ ﻲ ﺍﹾﻟ ﻤ ﻱ :ﻳﺠﻮ ﺯ ِﺇﺩﺧﺎﻝ ﺍﻟ ﻗﹶﺎﻝ ﺍﻟﻨ ﻮ ِﻭ
ﺴ ﻪ .
ِﻣﻨ ﻪ ﺗﻨﺠِﻴ
ﺚ ِﺇﺫﹶﺍ ﻧ ِﻬ ﻲ ﻋﻨـ ﻪ،ﺠ ﺪ ِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻻ ﻳ ﹸﻜﻒ ﻋ ِﻦ ﺍﹾﻟ ﻌﺒ ِ ﺴِ ﺡ ﺍﹾﻟﻤﺎِﻟ ِﻜﻴ ﹸﺔ ِﺑ ﻌ ﺪ ِﻡ ﺟﻮﺍ ِﺯ ِﺇ ﺩﺧﺎِﻟ ِﻪ ﺍﹾﻟ ﻤ
ﺻ ﺮ ﻭ
ﲔ ِ ،،٢٢٣ﻟﻤﺎ ﻭ ﺭ ﺩ ﻣ ﺮﻓﹸﻮﻋﺎ :ﺟﻨﺒـﻮﺍ ﻣـﺴﺎ ِﺟ ﺪ ﹸﻛ ﻢ ﺻِـﺒﻴﺎﻧ ﹸﻜ ﻢ
ﻚ ﺍﹾﻟ ﻤﺠﺎِﻧ
ﻭِﺇ ﱠﻻ ﹶﻓﻴ ﹾﻜ ﺮ ﻩ .ﻭ ﹶﻛ ﹶﺬِﻟ
- ٢٢٢ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ - (٦١٩٧) -ﺟﺆﻧﺔ ﺍﻟﻌﻄﺎﺭ :ﻫﻲ ﺍﻟﱵ ﻳﻌﺪ ﻓﻴﻬﺎ ﺍﻟﻄﻴﺐ ﻭﻳﺪﺧﺮﻩ.
٢٢٣ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ،٤٤١ / ١ﻭﺟﻮﺍﻫﺮ ﺍﻹﻛﻠﻴﻞ ،٨٠ / ١ﻭﺍﻤﻮﻉ ،١٧٦ / ٢ﻭﺭﻭﺿﺔ ﺍﻟﻄـﺎﻟﺒﲔ ،٢٩٧ / ١ﻭﲢﻔـﺔ
ﺍﻟﺮﺍﻛﻊ ﻭﺍﻟﺴﺎﺟﺪ ﻟﻠﺠﺮﺍﻋﻲ ٢٠٤ﻭ ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ (٢٤٤ / ٢٠) -
٨١
ﺻﻮﺍِﺗ ﹸﻜ ﻢ ،ﻭِﺇﻗﹶﺎ ﻣ ﹶﺔ ﺣﺪﻭ ِﺩ ﹸﻛ ﻢ ،ﻭﺳﻞ
ﻭ ﻣﺠﺎﻧِﻴﻨ ﹸﻜ ﻢ ،ﻭ ِﺷﺮﺍ َﺀ ﹸﻛ ﻢ ﻭﺑﻴ ﻌ ﹸﻜ ﻢ ،ﻭ ﺧﺼﻮﻣﺎِﺗ ﹸﻜ ﻢ ،ﻭ ﺭ ﹾﻓ ﻊ ﹶﺃ
٢٢٤
ﺠ ﻤ ِﻊ .
ﺨﺬﹸﻭﺍ ﻋﻠﹶﻰ ﹶﺃﺑﻮﺍِﺑﻬﺎ ﺍﹾﻟ ﻤﻄﹶﺎ ِﻫ ﺮ ﻭ ﺟ ﻤﺮﻭﻫﺎ ﻓِﻲ ﺍﹾﻟ
ﺳﻴﻮِﻓ ﹸﻜ ﻢ ،ﻭﺍﺗ ِ
ﻭﻗﺪ ﻃﻠﺐ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﺃﺋﻤﺔ ﺍﳌﺴﺎﺟﺪ ﺃﻥ ﳜﻔﻔﻮﺍ ﻣﻦ ﺍﻟﺼﻼﺓ ﺭﺃﻓﺔ ﺑﺎﻷﻃﻔـﺎﻝ ،ﺍﻷﻣـﺮ
ﺍﻟﺬﻱ ﺩﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﺻﻼﺓ ﺍﻷﻃﻔﺎﻝ ،ﻭﺃﺧﺬﻫﻢ ﺇﱃ ﺍﳌﺴﺠﺪ .
ﻯ ﻗﹶﺎ ﹶﻝ ﺟﺎ َﺀ ﺭ ﺟ ﹲﻞ ِﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ - -ﹶﻓﻘﹶﺎ ﹶﻝ ِﺇﻧﻰ َﻷﺗﹶﺄ ﺧ ﺮ ﻋـ ﻦ ﺴﻌﻮ ٍﺩ ﺍ َﻷﻧﺼﺎ ِﺭ ﻓ ﻌ ﻦ ﹶﺃﺑِﻰ ﻣ
ﻂ
ﺐ ِﻓﻰ ﻣ ﻮ ِﻋ ﹶﻈ ٍﺔ ﹶﻗ ﱡﻀ ﺖ ﺍﻟﻨِﺒ ﻰ - -ﹶﻏ ِ ﻼ ٍﻥ ِﻣﻤﺎ ﻳﻄِﻴ ﹸﻞ ِﺑﻨﺎ .ﹶﻓﻤﺎ ﺭﹶﺃﻳ ﻼ ِﺓ ﺍﻟﺼﺒ ِﺢ ِﻣ ﻦ ﹶﺃ ﺟ ِﻞ ﹸﻓ ﹶ ﺻﹶ
ﺱ ﹶﻓ ﹾﻠﻴﻮ ِﺟ ﺰ ﹶﻓِﺈ ﱠﻥ
ﺱ ِﺇ ﱠﻥ ِﻣﻨ ﹸﻜ ﻢ ﻣﻨ ﱢﻔﺮِﻳ ﻦ ﻓﹶﹶﺄﻳ ﹸﻜ ﻢ ﹶﺃ ﻡ ﺍﻟﻨﺎ
ﺐ ﻳ ﻮ ﻣِﺌ ٍﺬ ﹶﻓﻘﹶﺎ ﹶﻝ » ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ
ﻀ
ﹶﺃ ﺷ ﺪ ِﻣﻤﺎ ﹶﻏ ِ
ﻒ ﻭﺫﹶﺍ ﺍﹾﻟﺤﺎ ﺟ ِﺔ «.٢٢٥ ﻀﻌِﻴ ِﻣﻦ ﻭﺭﺍِﺋ ِﻪ ﺍﹾﻟ ﹶﻜِﺒ ﲑ ﻭﺍﻟ
ﻭﲝﻀﻮﺭ ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﺴﺠﺪ ،ﻓﺈﻧﻪ ﻳﺸﺎﺭﻙ ﺍﳌﺴﻠﻤﲔ ﰲ ﺣﻔﻆ ﻋﺪﺩ ﺍﻟﺮﻛﻌﺎﺕ ،ﻓ ﻌ ﻦ
ﺖ ﻳـﺎ ﺻﻠﱠﻰ ِﺑﻨﺎ ﻋ ﹾﻠ ﹶﻘ ﻤ ﹸﺔ ﺍﻟ ﱡﻈ ﻬ ﺮ ﺧ ﻤﺴﺎ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ ِﺇﺑﺮﺍﻫِﻴ ﻢ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻭﹶﺃﻧ
ِﺇﺑﺮﺍﻫِﻴ ﻢ ﺑ ِﻦ ﺳ ﻮﻳ ٍﺪ ،ﻗﹶﺎ ﹶﻝ :
ﷲ ،ﻋ ِﻦ ﺍﻟﻨﺒِـ ﻲ ﺙ ﻋ ﹾﻠ ﹶﻘ ﻤ ﹸﺔ ،ﻋ ﻦ ﻋﺒ ِﺪ ﺍ ِ
ﺠ ﺪﺗﻴ ِﻦ ،ﹸﺛ ﻢ ﺣ ﺪ ﹶ ﺠ ﺪ ﺳ ﺴﹶﺃ ﻋ ﻮ ﺭ ؟ ﻗﹶﺎ ﹶﻝ :ﻧ ﻌ ﻢ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓ
٢٢٦
ﻚ.ِﻣﹾﺜ ﹶﻞ ﹶﺫِﻟ
ﺻﻠﱠﻰ ِﺑﻨﺎ ﻋ ﹾﻠ ﹶﻘ ﻤ ﹸﺔ ﺍﻟ ﱡﻈ ﻬ ﺮ ﺧ ﻤﺴﺎ ﹶﻓﹶﻠﻤﺎ ﺳﱠﻠ ﻢ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﹶﻘ ﻮ ﻡ ﻳﺎ ﹶﺃﺑﺎ ﺷِـﺒ ٍﻞﻭ ﻋ ﻦ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﺑ ِﻦ ﺳ ﻮﻳ ٍﺪ ﻗﹶﺎ ﹶﻝ
ﺖ ﻓِﻰ ﻧﺎ ِﺣﻴ ِﺔ ﺍﹾﻟﻘﹶـ ﻮ ِﻡ ﻭﹶﺃﻧـﺎ ﺖ .ﻗﹶﺎﻟﹸﻮﺍ ﺑﻠﹶﻰ -ﻗﹶﺎ ﹶﻝ -ﻭ ﹸﻛﻨ ﻼ ﻣﺎ ﹶﻓ ﻌ ﹾﻠ
ﺖ ﺧ ﻤﺴﺎ .ﻗﹶﺎ ﹶﻝ ﹶﻛ ﱠ ﺻﱠﻠﻴ ﹶﻗ ﺪ
ﺖ ﻧ ﻌ ﻢ.
ﺖ ﹶﺃﻳﻀﺎ ﻳﺎ ﺃﹶ ﻋ ﻮ ﺭ ﺗﻘﹸﻮ ﹸﻝ ﺫﹶﺍ ﻙ ﻗﹶﺎ ﹶﻝ ﹸﻗ ﹾﻠ
ﺖ ﺧ ﻤﺴﺎ .ﻗﹶﺎ ﹶﻝ ﻟِﻰ ﻭﹶﺃﻧ ﺻﱠﻠﻴ
ﺖ ﺑﻠﹶﻰ ﹶﻗ ﺪ ﻼ ﻡ ﹶﻓ ﹸﻘ ﹾﻠ
ﹸﻏ ﹶ
ﺻﻠﱠﻰ ِﺑﻨﺎ ﺭﺳـﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ - - ﺠ ﺪﺗﻴ ِﻦ ﹸﺛ ﻢ ﺳﻠﱠ ﻢ ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ
ﺠ ﺪ ﺳ ﺴ ﻗﹶﺎ ﹶﻝ ﻓﹶﺎﻧ ﹶﻔﺘ ﹶﻞ ﹶﻓ
ﺵ ﺍﹾﻟ ﹶﻘ ﻮ ﻡ ﺑﻴﻨ ﻬ ﻢ ﹶﻓﻘﹶﺎ ﹶﻝ » ﻣﺎ ﺷ ﹾﺄﻧ ﹸﻜ ﻢ « .ﻗﹶﺎﻟﹸﻮﺍ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻫ ﹾﻞ ﺯِﻳـ ﺪﺧ ﻤﺴﺎ ﹶﻓﹶﻠﻤﺎ ﺍﻧ ﹶﻔﺘ ﹶﻞ ﺗ ﻮ ﺷ ﻮ
ﺠ ﺪﺗﻴ ِﻦ ﹸﺛ ﻢ ﺳﱠﻠ ﻢ
ﺠ ﺪ ﺳ
ﺖ ﺧ ﻤﺴﺎ .ﻓﹶﺎﻧ ﹶﻔﺘ ﹶﻞ ﹸﺛ ﻢ ﺳ ﺻﱠﻠﻴ ﻚ ﹶﻗ ﺪ ﻼ ِﺓ ﻗﹶﺎ ﹶﻝ » ﹶﻻ « .ﻗﹶﺎﻟﹸﻮﺍ ﹶﻓِﺈﻧ ﺼﹶ ﻓِﻰ ﺍﻟ
- ٢٢٤ﻣﺴﻨﺪ ﺍﻟﺸﺎﻣﻴﲔ (٣٤٣٦)(٣٢١ / ٤) - ٣٦٠ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ -ﺍﳌﻜـﱰ (٢٠٧٦٥)(١٠٣ / ١٠) -
ﺿﻌﻴﻒ
- ٢٢٥ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ (١٠٧٢) -
- ٢٢٦ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٢٦٦١) (٣٨٤ / ٦) -ﺻﺤﻴﺢ
٨٢
ﺠ ﺪ
ﺴ
ﺴ ﻰ ﹶﺃﺣـ ﺪ ﹸﻛ ﻢ ﹶﻓ ﹾﻠﻴـ
ﺴ ﻮ ﹶﻥ « » .ﹶﻓِﺈﺫﹶﺍ ﻧـ ِ
ﺸ ﺮ ِﻣﹾﺜﹸﻠ ﹸﻜ ﻢ ﹶﺃﻧﺴﻰ ﹶﻛﻤﺎ ﺗﻨ
ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ » ِﺇﻧﻤﺎ ﹶﺃﻧﺎ ﺑ
٢٢٧
ﺠ ﺪﺗﻴ ِﻦ «.
ﺳ
ﻛﻴﻒ ﻳﺼﻠﻲ ﺍﻷﻃﻔﺎﻝ ﻣﻊ ﺍﻟﺮﺟﺎﻝ ﰲ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ؟
ﺕ ﻓِـﻲ
ﺴﻮﻱ ﺑﻴ ﻦ ﺍ َﻷ ﺭﺑ ِﻊ ﺭ ﹶﻛﻌﺎ ٍ
ﷲ ؛ ﹶﺃﻧ ﻪ ﻛﹶﺎ ﹶﻥ ﻳ
ﻱ ،ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍ ِ
ﻚ ﺍ َﻷ ﺷ ﻌ ِﺮ
ﻋ ﻦ ﹶﺃﺑِﻲ ﻣﺎِﻟ ٍ
ﺠﻌـ ﹸﻞ ﺍﻟ ﺮﺟـﺎ ﹶﻝ ﺱ ،ﻭﻳ
ﺏ ﺍﻟﻨﺎ ﺠ ﻌ ﹸﻞ ﺍﻟ ﺮ ﹾﻛ ﻌ ﹶﺔ ﺍﻷُﻭﻟﹶﻰ ِﻫ ﻲ ﹶﺃ ﹾﻃ ﻮﹸﻟ ﻬ ﻦ ِﻟ ﹶﻜ ﻲ ﻳﺜﹸﻮ ﺍﹾﻟ ِﻘﺮﺍ َﺀ ِﺓ ﻭﺍﹾﻟ ِﻘﻴﺎ ِﻡ ،ﻭﻳ
ﺠ ﺪ ،ﻭ ﹸﻛﱠﻠﻤﺎ ﺭﻓﹶـ ﻊ
ﻒ ﺍﹾﻟ ِﻐ ﹾﻠﻤﺎ ِﻥ ،ﻭﻳ ﹶﻜﺒ ﺮ ﹸﻛﱠﻠﻤﺎ ﺳ
ﹸﻗﺪﺍ ﻡ ﺍﹾﻟ ِﻐ ﹾﻠﻤﺎ ِﻥ ،ﻭﺍﹾﻟ ِﻐ ﹾﻠﻤﺎ ﹶﻥ ﺧ ﹾﻠ ﹶﻔ ﻬ ﻢ ،ﻭﺍﻟﻨﺴﺎ َﺀ ﺧ ﹾﻠ
ﺾ ﺑﻴ ﻦ ﺍﻟ ﺮ ﹾﻛ ﻌﺘﻴ ِﻦ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺟﺎِﻟﺴﺎ.٢٢٨ ﻭﻳ ﹶﻜﺒ ﺮ ﹸﻛﱠﻠﻤﺎ ﻧ ﻬ
ﻼ ِﺓ ﺍﻟﻨﺒِـ ﻰ - - ﺼﹶ ﻯ ﹶﺃ ﹶﻻ ﹸﺃ ﺣ ﺪﹸﺛ ﹸﻜ ﻢ ِﺑ
ﻚ ﺍ َﻷ ﺷ ﻌﺮِ ﻭ ﻋ ﻦ ﻋﺒ ِﺪ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ﺑ ِﻦ ﹶﻏﻨ ٍﻢ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﻣﺎِﻟ ٍ
ﻼﺗ ﻪ ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ
ﺻﹶﺻﻠﱠﻰ ِﺑ ِﻬ ﻢ ﹶﻓ ﹶﺬ ﹶﻛ ﺮ ﻒ ﺧ ﹾﻠ ﹶﻔ ﻬ ﻢ ﺍﹾﻟ ِﻐ ﹾﻠﻤﺎ ﹶﻥ ﹸﺛ ﻢ
ﺻ ﻒ ﺍﻟ ﺮﺟﺎ ﹶﻝ ﻭ ﺻ ﻼ ﹶﺓ ﻭ ﺼﹶ ﹶﻗﺎ ﹶﻝ ﹶﻓﹶﺄﻗﹶﺎ ﻡ ﺍﻟ
٢٢٩
ﻼ ﹸﺓ ﹸﺃ ﻣﺘِﻰ «. ﺻﹶ ﻫ ﹶﻜﺬﹶﺍ
ﻒ ﺍﻟﻨِﺒ ﻰ - -ﻭﹸﺃﻣـﻰ ﹸﺃ ﻡ ﺳـﹶﻠﻴ ٍﻢ ﺖ ﹶﺃﻧﺎ ﻭﻳﺘِﻴ ﻢ ﻓِﻰ ﺑﻴِﺘﻨﺎ ﺧ ﹾﻠ
ﺻﱠﻠﻴ ﻚ ﻗﹶﺎ ﹶﻝ ﺲ ﺑ ِﻦ ﻣﺎِﻟ ٍ ﻭ ﻋ ﻦ ﹶﺃﻧ ِ
٢٣٠
ﺧ ﹾﻠ ﹶﻔﻨﺎ .
ﺐ
ﺼﻠﱢﻲ ﻣ ﻌﻨﺎ ،ﻭﹶﺃﻧﺎ ِﺇﻟﹶﻰ ﺟﻨـ ِ
ﺸ ﹸﺔ ﺧ ﹾﻠ ﹶﻔﻨﺎ ﺗ
ﺐ ﺍﻟﻨِﺒ ﻲ ﻭﻋﺎِﺋ
ﺖ ِﺇﻟﹶﻰ ﺟﻨ ِ
ﺻﱠﻠﻴ
ﺱ : ﻭﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﻋﺒﺎ ٍ
٢٣١
ﺻﻠﱢﻲ ﻣ ﻌ ﻪ.
ﺍﻟﻨِﺒ ﻲ ﹸﺃ
ﻒ ﺍ َْﻷﻭﻝ ﻓﹶـﺎ َْﻷﻭﻝ ،ﻭﹶﺃ ﹾﻥ ﹶﻻ ﺼ ﻑ ِﺇ ﹾﻛﻤﺎﻝ ﺍﻟـ ﺼﻔﹸﻮ ِ ﺴ ِﻮﻳ ِﺔ ﺍﻟ
ﻭﰲ ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ" :ﻭِ ﻣ ﻦ ﺗ
ﻕ ﺍﹾﻟ ﹸﻔ ﹶﻘﻬـﺎ ِﺀ،
ﺿ ﻊ ﺍﺗﻔﹶﺎ ِ
ﻒ ﺍﻟﺜﱠﺎﻧِﻲ ِﺇ ﱠﻻ ﺑ ﻌ ﺪ ﹶﻛﻤﺎﻝ ﺍ َْﻷﻭﻝ ،ﻭ ﻫ ﹶﻜﺬﹶﺍ .ﻭ ﻫﺬﹶﺍ ﻣ ﻮ ِ ﺼ ﻉ ﻓِﻲ ِﺇﻧﺸﺎ ِﺀ ﺍﻟ ﺸ ﺮ ﻳ
ﺴ ﺪ ﻑ ﻟِـ ﺼﻔﹸﻮ ﺸ ﻖ ﺍﻟ ﺺ ﹶﺃ ﻭ ﻓِﻴ ِﻪ ﹸﻓ ﺮ ﺟ ﹲﺔ ،ﺑﻞ ﻳ
ﻒ ﺁ ﺧ ﺮ ﻧﺎِﻗ
ﺻ ﻒ ﻭﹶﺃﻣﺎ ﻣﻪ ﺻ ﻒ ﻓِﻲ ﻼ ﻳ ِﻘ ﻭ ﻋﹶﻠﻴ ِﻪ ﹶﻓ ﹶ
ﺚ ﺍﻟﺴﺎِﺑ ﹶﻘ ِﺔ.
ﻸﺣﺎﺩِﻳ ِ ﻑ ﺍﱠﻟﺘِﻲ ﹶﺃﻣﺎ ﻣ ﻪ ؛ ِﻟ َْ
ﺨﻠﹶﻞ ﹶﺃ ِﻭ ﺍﹾﻟ ﹸﻔ ﺮ ﺟ ِﺔ ﺍﹾﻟ ﻤ ﻮﺟﻮ ﺩ ِﺓ ﻓِﻲ ﺍﻟﺼﻔﹸﻮ ِﺍﹾﻟ
- ٢٣٤ﺍﻹﲢﺎﻑ ١٣١/٣ﻭ ٣٥٤/٧ﻭ ٨١/٨ﻭ ٢٩٥ﻭ ٤٩٤ﻭﺗﺮﻏﻴﺐ ٢٥٧/٣ﺣﺬﻳﻔﺔ ﻭﺗﺦ ٤٧٢/٣ﺛﻮﺑﺎﻥ ﻭﺍﻟﺸﻌﺐ
) ١٠٤٥٨ﻭ ( ١٠٥٠١ﻋﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺍﳊﺴﻦ -ﺣﺴﻦ ﻣﺮﺳﻞ
٨٨
ﺼﺮﺍِﻧ ﻲ ِﻣ ﻦ ﺟﻤﺎ ﻋ ِﺔ ﹶﺃﻫـ ِﻞ
ﺐ ﻣ ﻌﱢﻠ ِﻤ ِﻪ ﺍﻟﻨ
ﺤﺒ ﻪ ﻓِﻲ ﻣ ﹾﻜﺘ ِ
ﺻِ
ﻚ ﻳ ﹾﻔ ﻌﻞﹸ ﻣ ﻊ ﹸﻛ ﱢﻞ ﻣ ﻦ
ﹶﺃ ﹾﻛﹶﺜ ﺮ ﻏﹶﺎِﻟﺒﺎ ﻭ ﹶﻛ ﹶﺬِﻟ
ﺴﺨﻮ ﹶﻃ ﹶﺔ ﺷ ﺮﻋﺎ ،ﻭﻟﹶﺎ ﻳﺮﺿﻰ ِﺑ ﻬ ِﺬ ِﻩ ﺍﹾﻟﹶﺄ ﺣﻮﺍ ِﻝ ﻣ ﻦ ﹶﻟ ﻪ ﻋ ﹾﻘ ﹲﻞ ﹶﺃ ﻭ ﻒ ﻫ ِﺬ ِﻩ ﺍﹾﻟﻌﺎ ﺩ ﹶﺓ ﺍﻟ ﱠﺬﻣِﻴ ﻤ ﹶﺔ ﺍﹾﻟ ﻤ
ﺩِﻳِﻨ ِﻪ ﹶﻓﻴ ﹾﺄﹶﻟ
ﻒ ﹶﺃﻟﹶﺎ ﺗﺮﻯ ﺇﻟﹶﻰ ﹶﻗﻮﻟﻪ ﺗﻌﺎﻟﹶﻰ ﻓِﻲ ِﻛﺘﺎِﺑ ِﻪ ﺍﹾﻟ ﻌﺰِﻳ ِﺰ }ﻳـﺎ ﺸﺮِﻳ ِﻉ ﺍﻟ ﺸ ﺮ ِ
ﺕ ﺇﻟﹶﻰ ﺍﻟ ﹶﻏﻴ ﺮ ﹲﺓ ﺇ ﺳﻠﹶﺎ ِﻣﻴ ﹲﺔ ﺃﹶﻭ ﺍﹾﻟِﺘﻔﹶﺎ
ﺾ ﻭﻣﻦ ﻳﺘ ﻮﱠﻟﻬﻢ ﻣﻨ ﹸﻜ ﻢ ﻀ ﻬ ﻢ ﹶﺃ ﻭِﻟﻴﺎﺀ ﺑ ﻌ ٍ
ﺨﺬﹸﻭﹾﺍ ﺍﹾﻟﻴﻬﻮ ﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﹶﺃ ﻭِﻟﻴﺎﺀ ﺑ ﻌ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﹾﺍ ﹶﻻ ﺗﺘ ِ
ﲔ{ ) (٥١ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ،ﻭﹶﻗﻮﻟﻪ ﺗﻌﺎﻟﹶﻰ} :ﻳﺎ ﹶﺃﻳﻬـﺎ ﹶﻓِﺈﻧ ﻪ ِﻣﻨ ﻬ ﻢ ِﺇ ﱠﻥ ﺍﻟﹼﻠ ﻪ ﹶﻻ ﻳ ﻬﺪِﻱ ﺍﹾﻟ ﹶﻘ ﻮ ﻡ ﺍﻟﻈﱠﺎِﻟ ِﻤ
ﺏ ﻣِﻦ ﹶﻗﺒِﻠ ﹸﻜ ﻢ ﺨﺬﹸﻭﹾﺍ ﺩِﻳﻨ ﹸﻜ ﻢ ﻫ ﺰﻭﺍ ﻭﹶﻟ ِﻌﺒﺎ ﻣ ﻦ ﺍﱠﻟﺬِﻳﻦ ﺃﹸﻭﺗﻮﹾﺍ ﺍﹾﻟ ِﻜﺘﺎ ﺨﺬﹸﻭﹾﺍ ﺍﱠﻟﺬِﻳ ﻦ ﺍﺗ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﹾﺍ ﹶﻻ ﺗﺘ ِ
ﲔ{ ) (٥٧ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ،ﻭﹶﻗﻮﻟﻪ ﺗﻌﺎﻟﹶﻰ }:ﻟﹶﺎ ﺗﺠِـ ﺪ ﻭﺍﹾﻟ ﹸﻜﻔﱠﺎ ﺭ ﹶﺃ ﻭﻟِﻴﺎﺀ ﻭﺍﺗﻘﹸﻮﹾﺍ ﺍﻟﹼﻠ ﻪ ﺇِﻥ ﻛﹸﻨﺘﻢ ﻣ ﺆ ِﻣِﻨ
ﹶﻗ ﻮﻣﺎ ﻳ ﺆ ِﻣﻨﻮ ﹶﻥ ﺑِﺎﻟﱠﻠ ِﻪ ﻭﺍﹾﻟﻴ ﻮ ِﻡ ﺍﻟﹾﺂﺧِ ِﺮ ﻳﻮﺍﺩﻭ ﹶﻥ ﻣ ﻦ ﺣﺎ ﺩ ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹶﻟ ﻪ ﻭﹶﻟ ﻮ ﻛﹶﺎﻧﻮﺍ ﺁﺑﺎﺀ ﻫ ﻢ ﹶﺃ ﻭ ﹶﺃﺑﻨﺎﺀ ﻫ ﻢ
ﺡ ﻣﻨـ ﻪ ﻭﻳـ ﺪ ِﺧﹸﻠ ﻬ ﻢﺐ ﻓِﻲ ﹸﻗﻠﹸﻮِﺑ ِﻬ ﻢ ﺍﹾﻟِﺈﳝﺎ ﹶﻥ ﻭﹶﺃﻳ ﺪﻫﻢ ِﺑﺮﻭ ٍ
ﻚ ﹶﻛﺘ
ﺸ ﲑﺗ ﻬ ﻢ ﹸﺃ ﻭﹶﻟِﺌ
ﹶﺃ ﻭ ِﺇ ﺧﻮﺍﻧ ﻬ ﻢ ﹶﺃ ﻭ ﻋ ِ
ﺏ ﺍﻟﱠﻠ ِﻪ ﹶﺃﻟﹶـﺎ ِﺇ ﱠﻥ ﻚ ِﺣ ﺰ ﺤِﺘﻬﺎ ﺍﹾﻟﹶﺄﻧﻬﺎ ﺭ ﺧﺎِﻟﺪِﻳ ﻦ ﻓِﻴﻬﺎ ﻡ ﻭ ﺭﺿﻮﺍ ﻋﻨ ﻪ ﹸﺃ ﻭﹶﻟِﺌ ﺠﺮِﻱ ﻣِﻦ ﺗ ﺕ ﺗ ﺟﻨﺎ ٍ
ﺏ ﺍﻟﱠﻠ ِﻪ ﻫ ﻢ ﺍﹾﻟ ﻤ ﹾﻔِﻠﺤﻮ ﹶﻥ{ ) (٢٢ﺳﻮﺭﺓ ﺍﺎﺩﻟﺔ. ِﺣ ﺰ
ﺨﺬﹸﻭﺍ ﻋ ﺪ ﻭﻱ ﻭ ﻋ ﺪ ﻭ ﹸﻛ ﻢ ﹶﺃ ﻭِﻟﻴﺎﺀ ﺗ ﹾﻠﻘﹸﻮ ﹶﻥ ِﺇﹶﻟﻴﻬِﻢ ﺑِﺎﹾﻟ ﻤ ﻮ ﺩ ِﺓﻭﹶﻗﻮﻟﻪ ﺗﻌﺎﻟﹶﻰ} :ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻟﹶﺎ ﺗﺘ ِ
ﺨ ِﺮﺟﻮ ﹶﻥ ﺍﻟ ﺮﺳﻮ ﹶﻝ ﻭِﺇﻳﺎ ﹸﻛ ﻢ ﺃﹶﻥ ﺗ ﺆ ِﻣﻨﻮﺍ ﺑِﺎﻟﱠﻠ ِﻪ ﺭﺑ ﹸﻜ ﻢ ﺇِﻥ ﻛﹸﻨﺘ ﻢ ﺤ ﻖ ﻳ ﻭﹶﻗ ﺪ ﹶﻛ ﹶﻔﺮﻭﺍ ِﺑﻤﺎ ﺟﺎﺀﻛﹸﻢ ﻣ ﻦ ﺍﹾﻟ
ﺴﺮﻭ ﹶﻥ ِﺇﹶﻟﻴﻬِﻢ ﺑِﺎﹾﻟ ﻤ ﻮ ﺩﺓِ ﻭﹶﺃﻧﺎ ﹶﺃ ﻋﹶﻠ ﻢ ِﺑﻤﺎ ﹶﺃ ﺧ ﹶﻔﻴﺘ ﻢ ﻭﻣﺎ
ﺧ ﺮ ﺟﺘ ﻢ ِﺟﻬﺎﺩﺍ ﻓِﻲ ﺳﺒِﻴﻠِﻲ ﻭﺍﺑِﺘﻐﺎﺀ ﻣ ﺮﺿﺎﺗِﻲ ﺗ ِ
ﻚ ﻣِـ ﻦ ﺴﺒِﻴ ِﻞ{ ) (١ﺳﻮﺭﺓ ﺍﳌﻤﺘﺤﻨﺔ ،ﺇﻟﹶﻰ ﹶﻏﻴ ِﺮ ﹶﺫِﻟ ﺿ ﱠﻞ ﺳﻮﺍﺀ ﺍﻟ ﹶﺃ ﻋﻠﹶﻨﺘ ﻢ ﻭﻣﻦ ﻳﻔﹾ ﻌ ﹾﻠ ﻪ ﻣِﻨ ﹸﻜ ﻢ ﹶﻓ ﹶﻘ ﺪ
٢٣٥
ﺚ ﻭ ِﻫ ﻲ ﹶﻛِﺜ ﲑ ﹲﺓ ﻣﺘ ﻌ ﺪ ﺩ ﹲﺓ ﻭﻓِﻴﻤﺎ ﹸﺫ ِﻛ ﺮ ﺗﻨﺒِﻴ ﻪ ﻋﻠﹶﻰ ﻣﺎ ﻋﺪﺍ ﻩ ﺕ ﻭﺍﹾﻟﹶﺄﺣﺎﺩِﻳ ِ
ﺍﻟﹾﺂﻳﺎ ِ
ﻭﻓﻴﻤﺎ ﻗﺎﻝ ﺭﲪﻪ ﺍﷲ ﻋﱪﺓ ﳌﻦ ﺍﻋﺘﱪ ،ﻓﺸﺘﺎﻥ ﺑﲔ ﺍﻟﺘﺮﺑﻴﺔ ﰲ ﺍﳌﺴﺠﺪ ﺍﻟﺬﻱ ﻫﻮ ﺑﻴﺖ ﺍﷲ ،ﺍﻟﺬﻱ
ﷲ ﻗﹶﺎ ﹶﻝِ" :ﺇﺫﹶﺍ ﺭﹶﺃﻳﺘ ﻢ ﺍﻟ ﺮ ﺟ ﹶﻞ ﻳ ﻌﺘﺎ ﺩ ﺍﹾﻟ ﻤﺴﺎ ِﺟ ﺪ ﺨ ﺪ ِﺭﻱ ،ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍ ِ ﺟﺎﺀ ﻓﻴﻪ ﻋ ﻦ ﹶﺃﺑِﻲ ﺳﻌِﻴ ٍﺪ ﺍﹾﻟ
ﷲ ﻭﺍﹾﻟﻴـ ﻮ ِﻡ
ﷲ ﻣ ﻦ ﺁ ﻣ ﻦ ﺑِﺎ ِ
ﷲ ﺗﻌﺎﻟﹶﻰ ﻗﹶﺎ ﹶﻝِ } :ﺇﻧﻤﺎ ﻳ ﻌ ﻤ ﺮ ﻣﺴﺎ ِﺟ ﺪ ﺍ ِ
ﻓﹶﺎ ﺷ ﻬﺪﻭﺍ ﻋﹶﻠﻴ ِﻪ ِﺑﺎﹾﻟِﺈﳝﺎ ِﻥ "ﹶﻓِﺈ ﱠﻥ ﺍ َ
ﺍﻟﹾﺂ ِﺧ ِﺮ { ]ﺍﻟﺘﻮﺑﺔ ،٢٣٦[١٨ :ﻭﺑﲔ ﺍﻟﺘﺮﺑﻴﺔ ﺧﺎﺭﺟﻪ ؛ ﻓﻔﻲ ﺍﳌﺴﺠﺪ ﻳﺘﻌﻠﻢ ﻛﻴﻒ ﻳﻌﺒﺪ ﺍﷲ ﺗﻌﺎﱃ
ﺍﻟﻌﺒﺎﺩﺓ ﺍﳊﻘﺔ ،ﻭﻛﻴﻒ ﳜﺸﻊ ،ﻭﻛﻴﻒ ﻳﻌﺎﻣﻞ ﺍﻵﺧﺮﻳﻦ ،ﻭﺗﻨﻐﺮﺱ ﰲ ﻧﻔﺴﻪ ﲨﻴﻊ ﺍﻟﻘﻴﻢ ﻭﺍﳌﺜـﻞ
ﺍﻟﻌﻠﻴﺎ ﺍﻹﺳﻼﻣﻴﺔ ..
- ٢٣٨ﺍﻟﺘﻮﳚﺮﻱ،ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ،ﳐﺘﺼﺮ ﺍﻟﻔﻘﻪ ﺍﻹﺳـﻼﻣﻲ ،ﺹ ،٦٢٣ﺑﻴـﺖ ﺍﻷﻓﻜـﺎﺭ ﺍﻟﺪﻭﻟﻴـﺔ،ﻁ،٤
١٤٢٣ﻫـ ٢٠٠٢-ﻡ
- - ٢٣٩ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ (١٩٠ / ١) -
- - ٢٤٠ﳐﺘﺼﺮ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺹ ٦٢٤
- - ٢٤١ﺣﻠﱯ ،ﻋﺒﺪ ﺍﻴﺪ ﻃﻌﻤﻪ ،ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﺎﹰ،ﺹ١٥٦
- - ٢٤٢ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ ،ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ ،ﺹ٢٨٠
٩١
ﻣﻮﺻﻞ ﺇﻟﻴﻬﺎ.ﻭﻣﻦ ﰒ ﻳﺮﻓﻌﻬﺎ ﺍﻟﺴﻴﺎﻕ ﺃﻣﺎﻡ ﻋﻴﻮﻢ ﻫﺪﻓﺎ ﻭﺿﻴﺌﺎ ﻳﺘﺠﻬﻮﻥ ﺇﻟﻴﻪ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺼﻴﺎﻡ
٢٤٣
»..ﹶﻟ ﻌﱠﻠ ﹸﻜ ﻢ ﺗﺘﻘﹸﻮ ﹶﻥ« ..
ﻓﻬﻮ ﻋﺒﺎﺩﺓ ﺭﻭﺣﻴﺔ ﺟﺴﺪﻳﺔ ،ﻳﺘﻌﻠﻢ ﻣﻨﻬﺎ ﺍﻟﻄﻔﻞ ﺍﻹﺧﻼﺹ ﺍﳊﻘﻴﻘﻲ ﷲ ﺗﻌﺎﱃ ،ﻭﻣﺮﺍﻗﺒﺘﻪ ﻟـﻪ ﰲ
ﺍﻟﺴﺮ ،ﻭﺗﺘﺮﰉ ﺇﺭﺍﺩﺓ ﺍﻟﻄﻔﻞ ﻋﻦ ﺍﻟﻄﻌﺎﻡ ﺭﻏﻢ ﺍﳉﻮﻉ ،ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺍﳌﺎﺀ ﺭﻏﻢ ﺍﻟﻌﻄﺶ .
ﻛﻤﺎ ﻳﻘﻮﻯ ﻋﻠﻰ ﻛﺒﺢ ﲨﺎﺡ ﺭﻏﺒﺎﺗﻪ ،ﻭﻳﺘﻌﻮﺩ ﻓﻴﻪ ﺍﻟﻄﻔﻞ ﺍﻟﺼﱪ ﻭﺍﳉﻠﺪ ،ﻭﻗﺪ ﺭﺑﻰ ﺍﻟـﺼﺤﺎﺑﺔ
ﺃﻃﻔﺎﳍﻢ ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﺍﻟﺼﻮﻡ ،ﻭﻗﺪ ﻋﻨﻮﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﰲ ﺻﺤﻴﺤﻪ -ﺑﺎﺏ ﺻـ ﻮ ِﻡ
ﻀ ﺮﺑ ﻪ"
ﺻﻴﺎ ﻡ.ﹶﻓ
ﺻﺒﻴﺎﻧﻨﺎ ِ
ﻚ ،ﻭ ِ
ﺸﻮﺍ ٍﻥ ﻓِﻰ ﺭ ﻣﻀﺎ ﹶﻥ ﻭﻳﹶﻠ ﺼﺒﻴﺎ ِﻥ ( ٤٧ ).ﻭﻗﹶﺎ ﹶﻝ ﻋ ﻤ ﺮ ِ - -ﻟﻨ
ﺍﻟ
ﺐ
ﺤ ﺐ ﻋﻠﹶﻰ ﻣﻦ ﺩﻭﻥ ﺍﻟﺒﻠﹸـﻮﻍ ،ﻭﺍﺳـﺘ ﺠ ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ":ﻭﺍﳉﹸﻤﻬﻮﺭ ﻋﻠﹶﻰ ﹶﺃﻧ ﻪ ﻻ ﻳ ِ
ﻱ ﻭﻗﺎ ﹶﻝ ِﺑ ِﻪ ﺍﻟﺸﺎِﻓ ِﻌ ﻲ ﹶﺃﻧﻬﻢ ﻳﺆ ﻣﺮﻭ ﹶﻥ ِﺑ ِﻪ ﻟِﻠﺘﻤـﺮِﻳ ِﻦ
ﺴﻠﹶﻒ ﻣِﻨﻬﻢ ﺍﺑﻦ ِﺳﲑِﻳ ﻦ ﻭﺍﻟﺰﻫ ِﺮ ﺟﻤﺎ ﻋ ﹲﺔ ِﻣ ﻦ ﺍﻟ
ﻕ ﺑِﺎﺛﻨﺘﻲ ﻋـﺸ ﺮ ﹶﺓ ﻋﻠﹶﻴ ِﻪ ﺇِﺫﺍ ﺃﹶﻃﺎﻗﹸﻮ ﻩ ،ﻭ ﺣ ﺪ ﻩ ﺃﹶﺻﺤﺎﺑ ﻪ ﺑِﺎﻟﺴﺒ ِﻊ ﻭﺍﻟﻌﺸ ِﺮ ﻛﺎﻟﺼﻼ ِﺓ ،ﻭ ﺣ ﺪ ﻩ ﺇِﺳﺤﺎ
ﻕ ﺻﻮ ﻡ ﺛﹶﻼﹶﺛ ٍﺔ ﹶﺃﻳـﺎ ٍﻡ ﺗِﺒﺎﻋـﺎ ﻻ ﲔ ،ﻭﻗﺎ ﹶﻝ ﺍﻷَﻭﺯﺍ ِﻋ ﻲ :ﺇِﺫﺍ ﺃﹶﻃﺎ ﺳﻨ ﹰﺔ ،ﻭﹶﺃﲪﺪ ﻓِﻲ ﺭِﻭﺍﻳﺔ ِﺑﻌﺸ ِﺮ ِﺳِﻨ
ﻳﻀﻌﻒ ﻓِﻴ ِﻬ ﻦ ﺣ ِﻤ ﹶﻞ ﻋﻠﹶﻰ ﺍﻟﺼﻮﻡ ،ﻭﺍ َﻷﻭﻝ ﻗﹶﻮﻝ ﺍﳉﹸﻤﻬﻮﺭ ،،ﻭﺍﳌﹶﺸﻬﻮﺭ ﻋﻦ ﺍﳌﺎِﻟ ِﻜﻴـﺔ ﹶﺃﻧـ ﻪ ﻻ
ﻉ ﻓِﻲ ﺣ ﻖ ﺍﻟﺼﺒﻴﺎ ِﻥ. ﻳﺸ ﺮ
ﻒ ﻓِﻲ ﺍﻟﺘ ﻌﻘﱡﺐ ﻋﻠﹶﻴﻬِﻢ ِﺑﺈِﻳﺮﺍ ِﺩ ﹶﺃﺛﹶﺮ ﻋﻤﺮ ﻓِﻲ ﺻﺪ ِﺭ ﺍﻟﺘﺮ ﺟﻤﺔ َﻷ ﱠﻥ ﺃﹶﻗﺼﻰ ﻣـﺎﺼﻨ ﻒ ﺍ ﹸﳌ
ﻭﹶﻟﻘﹶﺪ ﺗﹶﻠ ﱠﻄ
ﺚ ﺩﻋﻮﻯ ﻋ ﻤ ِﻞ ﺃﹶﻫﻞ ﺍ ﹶﳌﺪِﻳﻨﺔ ﻋﻠﹶﻰ ﺧِﻼﻓﻬﺎ ﻭﻻ ﻋ ﻤ ﹶﻞ ﻳﺴﺘﻨ ﺪ ِﺇﻟﹶﻴ ِﻪ
ﺿ ِﺔ ﺍﻷَﺣﺎﺩِﻳ ِ
ﻳﻌﺘ ِﻤﺪﻭﻧ ﻪ ﻓِﻲ ﻣﻌﺎ ﺭ
ﺤﺮﻳ ِﻪ ﻭ ﻭﻓﹸﻮﺭ ﺍﻟﺼﺤﺎﺑ ِﺔ ﻓِﻲ ﺯﻣﺎﻧﻪ ،ﻭﻗﹶﺪ ﻗﺎ ﹶﻝ ِﻟﻠﱠـﺬِﻱ ﺃﹶﻗﻮﻯ ِﻣ ﻦ ﺍﻟ ﻌﻤﻞ ﻓِﻲ ﻋﻬﺪ ﻋﻤﺮ ﻣ ﻊ ِﺷﺪﺓ ﺗ
ﻒ ﺗﻔ ِﻄ ﺮ ﻭﺻِﺒﻴﺎﻧﻨﺎ ﺻِﻴﺎ ﻡ"
ﺃﹶﻓ ﹶﻄ ﺮ ﻓِﻲ ﺭﻣﻀﺎﻥ ﻣﻮﺑﺨﺎ ﹶﻟ ﻪ "ﻛﹶﻴ
ﻕ ﺍﻟﺼﺒﻴﺎ ﹸﻥ ﺍﻟﺼﻴﺎﻡ ﺃﹸﻟ ِﺰﻣﻮ ﻩ .ﹶﻓﺈِﻥ ﺃﹶﻓ ﹶﻄﺮﻭﺍ ِﻟ ﻐ ِﲑ ﺏ ﺍﺑﻦ ﺍﳌﺎ ِﺟﺸﻮ ِﻥ ِﻣ ﻦ ﺍﳌﺎِﻟ ِﻜﻴ ِﺔ ﻓﹶﻘﺎ ﹶﻝ :ﺇِﺫﺍ ﺃﹶﻃﺎ
ﻭﺃﹶﻏ ﺮ
٢٤٤
ﻋﺬ ٍﺭ ﹶﻓ ﻌﻠﹶﻴﻬِﻢ ﺍﻟﻘﹶﻀﺎ ُﺀ".
ﻭﻣﻦ ﻫﺘﻤﺎﻡ ﺍﻟﺼﺤﺎﺑﺔ ﺑﺼﻴﺎﻡ ﺃﻃﻔﺎﳍﻢ ﺃﻢ ﻳﻬﻴﺌﻮﻥ ﳍﻢ ﺍﻟﻠﻌﺐ ﺃﺛﻨﺎﺀ ﺍﻟﺼﻮﻡ ﻟﻴﺘﺴﻠﱠﻮﺍ ﺎ ،ﻓﻼ
ﷲ
ﺖ :ﹶﺃ ﺭﺳـ ﹶﻞ ﺭﺳـﻮ ﹸﻝ ﺍ ِ
ﺖ ﻣ ﻌ ﻮ ِﺫ ﺍﺑ ِﻦ ﻋ ﹾﻔﺮﺍ َﺀ ،ﻗﹶﺎﹶﻟ
ﻳﺸﻌﺮﻭﻥ ﺑﻄﻮﻝ ﺍﻟﻨﻬﺎﺭ ،ﻓﻌِ ﻦ ﺍﻟ ﺮﺑﻴ ِﻊ ِﺑﻨ ِ
ﺻﺒ ﺢ ﺻﺎِﺋﻤﺎ ﹶﻓ ﹾﻠﻴِﺘ ﻢ ﺻـ ﻮ ﻣ ﻪ،
ﹶﻏﺪﺍ ﹶﺓ ﻋﺎﺷﻮﺭﺍ َﺀ ِﺇﻟﹶﻰ ﹸﻗﺮﻯ ﺍ َﻷﻧﺼﺎ ِﺭ ﺍﱠﻟﺘِﻲ ﺣ ﻮ ﹶﻝ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ :ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﹶﺃ
- ٢٤٥ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ (١٩٦٠) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜـﱰ (٢٧٢٥) -ﻭﺻـﺤﻴﺢ ﺍﺑـﻦ ﺣﺒـﺎﻥ / ٨) -
- (٣٦٢٠)(٣٨٥ﺍﻟﻌﻬﻦ :ﺍﻟﺼﻮﻑ ﺍﳌﺼﺒﻮﻍ
- ٢٤٦ﺍﻵﺣﺎﺩ ﻭﺍﳌﺜﺎﱐ (٣٤٣٧)(٥٨١ / ٥) -ﺣﺴﻦ
- ٢٤٧ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ( ٢٠١٦٦)(١٥ / ١٨) -ﺣﺴﻦ
- ٢٤٨ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ (٢٠١ / ٤) -
٩٣
ﻭﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﳚﻤﻌـﻮﻥ ﺃﻃﻔـﺎﳍﻢ ،ﻭﻳـﺪﻋﻮﻥ ﺍﷲ ﺗﻌـﺎﱃ ﳊﻈـﺔ
ﺐ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ،
ﺍﻹﻓﻄﺎﺭ،ﺭﺟﺎﺀ ﺍﺳﺘﺠﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ ،ﰲ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ ﺍﳌﺒﺎﺭﻛﺔ ،ﻓ ﻌ ﻦ ﻋ ﻤﺮِﻭ ﺑ ِﻦ ﺷ ﻌﻴ ٍ
ﺴﺘﺠﺎﺑ ﹲﺔ ﹶﻓﻜﹶـﺎ ﹶﻥ ﷲ ﻳﻘﹸﻮ ﹸﻝ :ﻟِﻠﺼﺎِﺋ ِﻢ ِﻋﻨ ﺪ ِﺇ ﹾﻓﻄﹶﺎ ِﺭ ِﻩ ﺩ ﻋ ﻮ ﹲﺓ ﻣ ﺖ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﻋ ﻦ ﺟ ﺪ ِﻩ ،ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ
٢٤٩
ﷲ ﺑ ﻦ ﻋ ﻤﺮٍﻭ ِﺇﺫﹶﺍ ﹶﺃ ﹾﻓ ﹶﻄ ﺮ ﺩﻋﺎ ﹶﺃ ﻫﹶﻠ ﻪ ﻭ ﻭﹶﻟ ﺪ ﻩ ﻭ ﺩﻋﺎ.
ﻋﺒ ﺪ ﺍ ِ
ﺃﺛﺮ ﺍﻟﺼﻴﺎﻡ ﰲ ﻧﻔﺲ ﺍﻟﻄﻔﻞ :
" -ﺗﺮﺷﺪ ﻓﻠﺴﻔﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺑﱪﺍﳎﻬـﺎ ﻭﻣﻨﺎﻫﺠﻬـﺎ
ﻭﺃﻫﺪﺍﻓﻬﺎ ﺇﱃ ﺗﺄﻛﻴﺪ ﻓﺮﻳﻀﺔ ﺍﻟﺼﻮﻡ ﻭﺗﺄﺻﻴﻠﻬﺎ ﻭﺗﺮﺳﻴﺨﻬﺎ ﰲ ﻧﻔﺲ ﺍﻟﻔﺮﺩ ﺍﳌﺴﻠﻢ ﻣﻨﺬ ﺃﻥ ﻳﺼﺒﺢ
ﻣﻜﻠﻔﹰﺎ ﺎ ﺷﺮﻋﻴﹰﺎ ﻭﻗﺎﺩﺭﹰﺍ ﻋﻠﻴﻬﺎ ﺻﺤﻴﺎﹰ،ﻷﻥ ﳍﺎ ﺃﺑﻠﻎ ﺍﻵﺛﺎﺭ ﺍﻹﳚﺎﺑﻴﺔ ﺍﻟﻔﻌﺎﻟﺔ ﰲ ﺗﻘﻮﻳـﺔ ﺇﳝﺎﻧـﻪ
ﻭﺗﻮﺣﻴﺪﻩ ﰲ ﻋﻘﻴﺪﺗﻪ ﻭﻋﺒﺎﺩﺗـﻪ،ﻭﺇﻳﻘﺎﻅ ﺿـﻤﲑﻩ ﻭﺻـﺤﻮﺓ ﻭﺟﺪﺍﻧﻪ،ﻭﺇﺣـﺴﺎﺳﻪ ﺑﺮﻗﺎﺑـﺔ
ﻣﻮﻻﻩ،ﻭﺷﻌﻮﺭﻩ ﲝﻀﻮﺭﻩ ﺍﳌﺴﺘﻤﺮ ﻣﻌﻪ ﺃﻳﻨﻤﺎ ﻛﺎﻥ،ﻭﺗﺮﻗﻴﺔ ﺧﻠﻘﻪ،ﻭﺗﺰﻛﻴﺔ ﺭﻭﺣﻪ،ﻭﻛﺴﺮ ﺣـﺪﺓ
ﺷﻬﻮﺗﻪ،ﻭﺍﻟﺪﺭﺑﺔ ﻋﻠﻰ ﺍﻟﺘﺤﻜﻢ ﰲ ﺍﻧﻔﻌﺎﻻﺗﻪ ﻭﺿﺒﻂ ﻏﺮﺍﺋﺰﻩ ﻭﻧﺰﻭﺍﺗﻪ،ﻭﺗﺮﺑﻴﺔ ﺭﻭﺡ ﺍﻻﺣﺘﻤـﺎﻝ
ﻭﺍﻟﺼﱪ ﻟﺪﻳﻪ،ﻭﺗﻔﺠﲑ ﻣﻌﺎﱐ ﺍﻟﻌﻄﻒ ﻭﺍﻟﺸﻔﻘﺔ ﻭﺍﻟﺮﻓﻖ ﻭﺍﳋﲑ ﰲ ﻧﻔـﺴﻪ،ﻭﲢﺮﻳﻚ ﻣـﺸﺎﺭﻛﺘﻪ
ﺍﻟﻮﺟﺪﺍﻧﻴﺔ ﺍﻟﺼﺎﺩﻗﺔ ﻟﻶﺧﺮﻳﻦ ﻭﺇﻋﺎﻧﺔ ﺍﶈﺘﺎﺟﲔ ﻣﻨﻬﻢ ﻭﺍﳌﻌﻮﺯﻳﻦ،ﻭﺗﻘﻮﻳﺔ ﻣﻴﻠـﻪ ﺍﻻﺟﺘﻤـﺎﻋﻲ
ﻼ ﻋﻤﺎ ﻟﻠﺼﻮﻡ ﻣﻦ
ﻓﻴﻌﻤﻞ ﻣﻊ ﻏﲑﻩ ﻋﻠﻰ ﺣﻔﻆ ﻛﻴﺎﻥ ﲨﺎﻋﺘﻪ ﺑﺎﻟﺘﻜﺎﻓﻞ ﻭﺍﻟﺘﺮﺍﺣﻢ ﻭﺍﻟﺘﻌﺎﻭﻥ،ﻓﻀ ﹰ
٢٥٠
ﻣﻴﺰﺓ ﻛﺒﲑﺓ ﰲ ﺣﻔﻈﻪ ﻟﺼﺤﺔ ﺍﻟﺼﺎﺋﻢ ﺍﻟﺒﺪﻧﻴﺔ ﻭﻭﻗﺎﻳﺘﻪ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﻭﺍﻟﻌﻠﻞ ﺍﳌﺨﺘﻠﻔﺔ".
" -ﻳﻌﺘﺎﺩ ﺃﻻ ﻳﺘﻜﻠﻢ ﻛﺬﺑﹰﺎ ﻭﻻ ﺯﻭﺭﹰﺍ ﻭﻻ ﻏﺸﹰﺎ ﻭﻻ ﳝﺎﺭﺱ ﻏـﺪﺭﹰﺍ ﻭﻻ ﺧﻴﺎﻧـﺔ ﻭﻻ ﺇﻳـﺬﺍ ًﺀ ﺃﻭ
٢٥١
ﻋﺪﻭﺍﻧﹰﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﰲ ﺃﻣﻮﺍﳍﻢ ﺃﻭ ﺃﻋﺮﺍﺿﻬﻢ"
ﺕ ﹶﺃﻧ ﻪ ﺳ ِﻤ ﻊ ﹶﺃﺑﺎ ﻫ ﺮﻳ ﺮ ﹶﺓ -ﻡ -ﻳﻘﹸﻮ ﹸﻝ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » - -ﻗﹶﺎ ﹶﻝ
ﻓ ﻌ ﻦ ﹶﺃﺑِﻰ ﺻﺎِﻟﺢٍ ﺍﻟ ﺰﻳﺎ ِ
ﺼﻴﺎ ﻡ ﺟﻨﺔﹲ ،ﻭِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻳـ ﻮ ﻡ
ﺼﻴﺎﻡ،ﹶﻓِﺈﻧ ﻪ ﻟِﻰ ،ﻭﹶﺃﻧﺎ ﹶﺃ ﺟﺰِﻯ ِﺑ ِﻪ .ﻭﺍﻟ
ﺍﻟﱠﻠ ﻪ ﹸﻛ ﱡﻞ ﻋ ﻤ ِﻞ ﺍﺑ ِﻦ ﺁ ﺩ ﻡ ﹶﻟ ﻪ ِﺇ ﱠﻻ ﺍﻟ
ﺨﺐ،ﹶﻓِﺈ ﹾﻥ ﺳﺎﺑ ﻪ ﹶﺃ ﺣﺪ،ﹶﺃ ﻭ ﻗﹶﺎﺗﹶﻠ ﻪ ﹶﻓ ﹾﻠﻴ ﹸﻘ ﹾﻞ ِﺇﻧـﻰ ﺍﻣـ ﺮ ﺅ ﺻـﺎِﺋ ﻢ ﺼ ﺚ ﻭ ﹶﻻ ﻳ ﻼ ﻳ ﺮﹸﻓ ﹾ ﺻ ﻮ ِﻡ ﹶﺃ ﺣ ِﺪ ﹸﻛﻢ،ﹶﻓ ﹶ
- ٢٥٢ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ (١٩٠٤) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ (٢٧٦٢) -ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒـﺎﻥ (٢٥٩ / ٨) -
)(٣٤٨٢
ﻭﳋﻠﻮﻑ:ﺧﻠﻒ ﻓﻢ ﻭﺍﻟﺼﺎﺋﻢ ﳜﻞ ﺧﻠﻮﻓﺎ:ﺇﺫﺍ ﺗﻐﲑﺕ ﺭﳛﻪ ﻣﻦ ﺗﺮﻙ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ،ﻭﺍﳋﻠﻔﺔ ﻣﻨﻪ.
ﻳﺮﻓﺚ:ﺍﻟﺮﻓﺚ:ﻛﻠﻤﺔ ﺟﺎﻣﻌﺔ ﻟﻜﻞ ﻣﺎﻳﺮﻳﺪﻩ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﳌﺮﺃﺓ،ﻭﻗﻴﻞ:ﻭﺍﻟﺘﺼﺮﻳﺢ ﺑﺬﻛﺮ ﺍﳉﻤﺎﻉ،ﻭﻫﻮ ﺍﳊـﺮﺍﻡ ﰲ ﺍﳊـﺞ ﻋﻠـﻰ
ﺍﶈﺮﻡ،ﻓﺄﻣﺎ ﺍﻟﺮﻓﺚ ﰲ ﺍﻟﻜﻼﻡ ﺇﺫﺍ ﱂ ﳜﺎﻃﺐ ﺑﻪ ﺍﻣﺮﺃﺓ،ﻓﻼ ﳛﺮﻡ ﻋﻠﻴﻪ،ﻭﻟﻜﻦ ﻳﺴﺘﺤﺐ ﻟﻪ ﺗﺮﻛﻪ.
ﻳﺼﺨﺐ:ﺍﻟﺼﺨﺐ:ﺍﻟﻀﺠﺔ ﻭﺍﳉﻠﺒﺔ.
- - ٢٥٣ﺣﻠﱯ ،ﻋﺒﺪ ﺍﻴﺪ ﻃﻌﻤﻪ ،ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﺎﹰ ،ﺹ ١٥٨
- ٢٥٤ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ (٢٠٩ / ٥) -
٩٥
ﺍﻷﺳﺎﺱ ﺍﻟﻌﺒﺎﺩﻱ ﺍﻟﺮﺍﺑﻊ
ﺍﻟﺰﻛﺎﺓ
- ٢٥٨ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ ،ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ ،ﺹ٢٩١
- ٢٥٩ﺍﻟﺰﻧﺘﺎﱐ ،ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺼﻴﺪ ،ﻓﻠﺴﻔﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ،ﺹ١٣٤
٩٧
ﺖ ﻫﻤﺎ ِﻟﱠﻠ ِﻪ ﻋـ ﺰ ﻭﺟـ ﱠﻞ
ﺨﹶﻠ ﻌﺘ ﻬﻤﺎ ﹶﻓﹶﺄﹾﻟ ﹶﻘﺘ ﻬﻤﺎ ِﺇﻟﹶﻰ ﺍﻟﻨِﺒ ﻰ - -ﻭﻗﹶﺎﹶﻟ
ِﺳﻮﺍ ﺭﻳ ِﻦ ِﻣ ﻦ ﻧﺎ ٍﺭ « .ﻗﹶﺎ ﹶﻝ ﹶﻓ
٢٦٠
ﻭِﻟ ﺮﺳﻮِﻟ ِﻪ.
ﻭﺃﻣﺎ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻓﺈﺎ ﺗﺪﻓﻊ ﻋﻦ ﺍﳉﻤﻴﻊ ﺍﻟﻜﺒﲑ ﻭﺍﻟﺼﻐﲑ ﻭﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ،ﻓ ﻌ ِﻦ ﺍﺑ ِﻦ ﻋﻤـ ﺮ -
ﺽ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ - -ﺯﻛﹶﺎ ﹶﺓ ﺍﹾﻟ ِﻔ ﹾﻄ ِﺮ ﺻﺎﻋﺎ ِﻣ ﻦ ﺗ ﻤ ٍﺮ ،ﹶﺃ ﻭ ﺻﺎﻋﺎ ِﻣ ﻦ ﺷ ِﻌ ٍﲑ ﻋﻠﹶﻰ
-ﻗﹶﺎ ﹶﻝ ﹶﻓ ﺮ
ﲔ ،ﻭﹶﺃ ﻣ ﺮ ِﺑﻬﺎ ﹶﺃ ﹾﻥ ﺗـ ﺆﺩﻯ ﹶﻗﺒـ ﹶﻞ ﺴِﻠ ِﻤ ﺼ ِﻐ ِﲑ ﻭﺍﹾﻟ ﹶﻜِﺒ ِﲑ ِﻣ ﻦ ﺍﹾﻟ ﻤ
ﺤ ﺮ ،ﻭﺍﻟ ﱠﺬ ﹶﻛ ِﺮ ﻭﺍ ُﻷﻧﺜﹶﻰ ،ﻭﺍﻟ
ﺍﹾﻟ ﻌﺒ ِﺪ ﻭﺍﹾﻟ
٢٦١
ﻼ ِﺓ .
ﺼﹶ ﺱ ِﺇﻟﹶﻰ ﺍﻟ ﺝ ﺍﻟﻨﺎ ِ ﺧﺮﻭ ِ
ﻼ ،ﻭﻣﻦ ﻫﻨﺎ ﻧﻼﺣﻆ ﺣﺮﺹ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺑﻘـﺎﺀ ﻭﻧﻼﺣﻆ ﺃﻥ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﻓﺮﺽ ،ﻭﻟﻴﺴﺖ ﻧﻔ ﹰ
ﺻ ﱢﻞﺻ ﺪﹶﻗ ﹰﺔ ﺗ ﹶﻄ ﻬ ﺮ ﻫ ﻢ ﻭﺗ ﺰﻛﱢﻴﻬِﻢ ِﺑﻬﺎ ﻭ
ﺍﻷﻣﻮﺍﻝ ﻃﺎﻫﺮﺓ ﻣﺰﻛﺎﺓ ،ﻗﺎﻝ ﺗﻌﺎﱃ }:ﺧ ﹾﺬ ِﻣ ﻦ ﹶﺃ ﻣ ﻮﺍِﻟ ِﻬ ﻢ
ﻚ ﺳ ﹶﻜ ﻦ ﱠﻟ ﻬ ﻢ ﻭﺍﻟﹼﻠ ﻪ ﺳﻤِﻴ ﻊ ﻋﻠِﻴ ﻢ{ ) (١٠٣ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ.
ﻼﺗ
ﺻﹶﻋﹶﻠﻴ ِﻬ ﻢ ﺇِ ﱠﻥ
ﺍﳊﺞ":ﻫﻮ ﺍﻟﺘﻌﺒﺪ ﷲ-ﻋﺰ ﻭﺟﻞ -ﺑﺄﺩﺍﺀ ﺍﳌﻨﺎﺳﻚ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﰲ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ – – ﰲ
٢٦٢
ﻣﻜﺎﻥ ﳐﺼﻮﺹ ﻭﰲ ﺯﻣﺎﻥ ﳐﺼﻮﺹ "
ﲔ } {٩٦ﻓِﻴـ ِﻪ ﺱ ﹶﻟﱠﻠﺬِﻱ ِﺑﺒ ﱠﻜ ﹶﺔ ﻣﺒﺎﺭﻛﹰﺎ ﻭ ﻫﺪﻯ ﱢﻟ ﹾﻠﻌـﺎﹶﻟ ِﻤ ﺿ ﻊ ﻟِﻠﻨﺎ ِﺖ ﻭ ِ
ﻗﺎﻝ ﺗﻌﺎﱃِ }:ﺇ ﱠﻥ ﹶﺃ ﻭ ﹶﻝ ﺑﻴ ٍ
ﻉﺖ ﻣ ِﻦ ﺍ ﺳﺘﻄﹶﺎ
ﺱ ِﺣ ﺞ ﺍﹾﻟﺒﻴ ِ
ﺕ ﻣﻘﹶﺎ ﻡ ِﺇﺑﺮﺍﻫِﻴ ﻢ ﻭﻣﻦ ﺩ ﺧﹶﻠ ﻪ ﻛﹶﺎ ﹶﻥ ﺁﻣِﻨﹰﺎ ﻭِﻟﹼﻠ ِﻪ ﻋﻠﹶﻰ ﺍﻟﻨﺎ ِ ﺕ ﺑﻴـﻨﺎ ﺁﻳﺎ
ﲔ ) { (٩٧ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ. ﻼ ﻭﻣﻦ ﹶﻛ ﹶﻔ ﺮ ﹶﻓِﺈ ﱠﻥ ﺍﷲ ﹶﻏِﻨ ﻲ ﻋ ِﻦ ﺍﹾﻟﻌﺎﹶﻟ ِﻤ ِﺇﹶﻟﻴ ِﻪ ﺳﺒِﻴ ﹰ
ﺇﻥ ﺃﻭﻝ ﺑﻴﺖ ﺑﲏ ﻟﻌﺒﺎﺩﺓ ﺍﷲ ﰲ ﺍﻷﺭﺽ ﳍﻮ ﺑﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ ﺍﻟﺬﻱ ﰲ "ﻣﻜﺔ"،ﻭﻫـﺬﺍ ﺍﻟﺒﻴـﺖ
ﻣﺒﺎﺭﻙ ﺗﻀﺎﻋﻒ ﻓﻴﻪ ﺍﳊﺴﻨﺎﺕ،ﻭﺗﺘﱰﻝ ﻓﻴﻪ ﺍﻟﺮﲪﺎﺕ،ﻭﰲ ﺍﺳﺘﻘﺒﺎﻟﻪ ﰲ ﺍﻟﺼﻼﺓ،ﻭﻗـﺼﺪﻩ ﻷﺩﺍﺀ
ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ،ﺻﻼﺡ ﻭﻫﺪﺍﻳﺔ ﻟﻠﻨﺎﺱ ﺃﲨﻌﲔ.
ﰲ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺩﻻﻻﺕ ﻇﺎﻫﺮﺍﺕ ﺃﻧﻪ ﻣﻦ ﺑﻨﺎﺀ ﺇﺑﺮﺍﻫﻴﻢ،ﻭﺃﻥ ﺍﷲ ﻋﻈﱠﻤﻪ ﻭﺷـﺮﻓﻪ،ﻣﻨﻬﺎ:ﻣﻘـﺎﻡ
ﳊﺠﺮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻘﻒ ﻋﻠﻴﻪ ﺣﲔ ﻛﺎﻥ ﻳﺮﻓﻊ ﺍﻟﻘﻮﺍﻋﺪ ﻣﻦ ﺍﻟﺒﻴـﺖ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ،ﻭﻫﻮ ﺍ ﹶ
ﻫﻮ ﻭﺍﺑﻨﻪ ﺇﲰﺎﻋﻴﻞ،ﻭﻣﻦ ﺩﺧﻞ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﹶﺃ ِﻣ ﻦ ﻋﻠﻰ ﻧﻔﺴﻪ ﻓﻼ ﻳﻨﺎﻟﻪ ﺃﺣﺪ ﺑﺴﻮﺀ.ﻭﻗﺪ ﺃﻭﺟـﺐ
ﺼ ﺪ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻷﺩﺍﺀ ﻣﻨﺎﺳﻚ ﺍﳊﺞ.ﻭﻣﻦ ﺟﺤﺪ ﺍﷲ ﻋﻠﻰ ﺍﳌﺴﺘﻄﻴﻊ ﻣﻦ ﺍﻟﻨﺎﺱ ﰲ ﺃﻱ ﻣﻜﺎﻥ ﹶﻗ
٢٦٣
ﻓﺮﻳﻀﺔ ﺍﳊﺞ ﻓﻘﺪ ﻛﻔﺮ،ﻭﺍﷲ ﻏﲏ ﻋﻨﻪ ﻭﻋﻦ ﺣﺠﻪ ﻭﻋﻤﻠﻪ،ﻭﻋﻦ ﺳﺎﺋﺮ ﺧﻠﹾﻘﻪ.
ﺚ ﻭﻟﹶـ ﻢ
ﺖ ﺍﻟﻨِﺒ ﻰ - -ﻳﻘﹸﻮ ﹸﻝ » ﻣ ﻦ ﺣ ﺞ ِﻟﱠﻠ ِﻪ ﹶﻓﹶﻠ ﻢ ﻳ ﺮﹸﻓ ﹾ
ﻭﻋﻦ ﺃﰊ ﻫ ﺮﻳ ﺮ ﹶﺓ - -ﻗﹶﺎ ﹶﻝ ﺳ ِﻤ ﻌ
٢٦٤
ﺴ ﻖ ﺭ ﺟ ﻊ ﹶﻛﻴ ﻮ ِﻡ ﻭﹶﻟ ﺪﺗ ﻪ ﹸﺃ ﻣ ﻪ « .
ﻳ ﹾﻔ
ﺠﻨـ ﹸﺔ،ﻭﺍﹾﻟ ﻌ ﻤ ﺮﺗﺎ ِﻥ
ﺲ ﹶﻟ ﻪ ﺟﺰﺍ ٌﺀ ِﺇ ﱠﻻ ﺍﹾﻟ
ﺤ ﺞ ﺍﹾﻟﻤﺒﺮﻭ ﺭ ﹶﻟﻴ
ﷲ :ﺍﹾﻟ ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ،ﻗﹶﺎ ﹶﻝ:ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
٢٦٥
ﹶﺃ ِﻭ ﺍﹾﻟ ﻌ ﻤ ﺮ ﹸﺓ ِﺇﻟﹶﻰ ﺍﹾﻟ ﻌ ﻤ ﺮ ِﺓ ﻳ ﹶﻜ ﱠﻔ ﺮ ﻣﺎ ﺑﻴﻨ ﻬﻤﺎ.
- ٢٦٦ﺍﻟﺘﻮﳚﺮﻱ،ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ،ﳐﺘﺼﺮ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺹ .٦٥١ﻭﺍﻧﻈﺮ ﺇﱃ ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ ،ﺍﻟﻄﻔﻞ ﰲ
ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ ،ﺹ ٢٩٧ﻭﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ (٢٧ / ١٧) -ﻭﺍﳌﻮﺳـﻮﻋﺔ ﺍﻟﻔﻘﻬﻴـﺔ
ﺍﻟﻜﻮﻳﺘﻴﺔ (٢٠١ / ٨) -
- ٢٦٧ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٣٣١٧) -
- ٢٦٨ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ - ( ٧٦) -ﺍﻷﺗﺎﻥ :ﺃﻧﺜﻰ ﺍﳊﻤﺎﺭ -ﻧﺎﻫﺰﺕ :ﻗﺎﺭﺑﺖ ﺍﻟﺒﻠﻮﻍ
- ٢٦٩ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ -ﺍﳌﻜﱰ (٨٨٧٥)(٣٢٥ / ٤) -ﺣﺴﻦ
- ٢٧٠ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ (١٥١٠٥)(٥٦٨ / ٨) -ﺻﺤﻴﺢ
١٠٠
ﺱ ،ﹶﺃ ﹼﻥ ﺍﻟﻨِﺒ ﻲ ،ﻗﹶﺎ ﹶﻝ :
ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﹶﻇﺒﻴﺎ ﹶﻥ ،ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﺠ ﹲﺔ ﹸﺃ ﺧﺮﻯ ،ﻭِﺇﺫﹶﺍ ﺣ ﺞ ﺍ َﻷ ﻋﺮﺍِﺑ ﻲ
ﺠ ﹲﺔ ﺣﺘﻰ ﻳ ﻌ ِﻘ ﹶﻞ ،ﹶﻓِﺈﺫﹶﺍ ﻋ ﹶﻘ ﹶﻞ ﹶﻓ ﻌﹶﻠﻴ ِﻪ ﺣ ﺼِﺒ ﻲ ﹶﻓ ِﻬ ﻲ ﹶﻟ ﻪ ﺣ ِﺇﺫﹶﺍ ﺣﺞ ﺍﻟ
٢٧١
ﺠ ﹲﺔ ﹸﺃ ﺧﺮﻯ" ﺠ ﹲﺔ ،ﹶﻓِﺈﺫﹶﺍ ﻫﺎ ﺟ ﺮ ﹶﻓ ﻌﹶﻠﻴ ِﻪ ﺣ
ﹶﻓ ِﻬ ﻲ ﹶﻟ ﻪ ﺣ
ﻭﺇﻥ ﺍﻟﻨﱯ ﻟﻴﻨﺒﻪ ﺍﻷﻃﻔﺎﻝ ﻭﻳﻌﻠﻤﻬﻢ ﻭﻳﺮﺷﺪﻫﻢ ﺃﺛﻨﺎﺀ ﺍﳊﺞ ﺇﱃ ﺃﳘﻴﺔ ﻳﻮﻡ ﻋﺮﻓـﺔ ،ﻭﻫـﻢ
ﺱ ،ﻗﹶﺎ ﹶﻝ :ﻛﹶـﺎ ﹶﻥ ﻳﻘﻮﻣﻮﻥ ﺑﺄﺩﺍﺀ ﻣﻨﺎﺳﻚ ﺍﳊﺞ ،ﻛﻞ ﺫﻟﻚ ﲞﻄﺎﺏ ﻋﺎﻃﻔﻲ ﻣﺆﺛﺮ ،ﻓﻌﻦ ﺍﺑ ﻦ ﻋﺒﺎ ٍ
ﻆ ﺍﻟﻨﺴﺎ َﺀ ،ﻭﻳﻨﻈﹸـ ﺮ ِﺇﻟﹶـﻴ ِﻬ ﻦ، ﺠ ﻌ ﹶﻞ ﺍﹾﻟ ﹶﻔﺘﻰ ﻳﻼ ِﺣ ﹸﷲ ﻳ ﻮ ﻡ ﻋ ﺮﹶﻓ ﹶﺔ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓ
ﻒ ﺭﺳﻮ ِﻝ ﺍ ِ ﻓﹸﻼ ﹲﻥ ﺭﺩِﻳ
ﻆ
ﻑ ﻭ ﺟ ﻬ ﻪ ِﺑﻴ ِﺪ ِﻩ ِﻣ ﻦ ﺧ ﹾﻠ ِﻔ ِﻪ ِﻣﺮﺍﺭﺍ ،ﻗﹶﺎ ﹶﻝ :ﻭ ﺟ ﻌ ﹶﻞ ﺍﹾﻟ ﹶﻔﺘﻰ ﻳﻼ ِﺣ ﹸ
ﷲ ﻳﺼِ ﺮ ﻗﹶﺎ ﹶﻝ :ﻭ ﺟ ﻌ ﹶﻞ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺼ ﺮ ﻩ،
ﻚ ﻓِﻴ ِﻪ ﺳ ﻤ ﻌ ﻪ ،ﻭﺑ
ﷲ :ﺍﺑ ﻦ ﹶﺃﺧِﻲِ ،ﺇ ﱠﻥ ﻫﺬﹶﺍ ﻳ ﻮ ﻡ ﻣ ﻦ ﻣﹶﻠ ِﺇﹶﻟﻴ ِﻬ ﻦ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﺭﺳﻮ ﹸﻝ ﺍ ِ
٢٧٢
ﻭِﻟﺴﺎﻧ ﻪ ،ﹸﻏ ِﻔ ﺮ ﹶﻟ ﻪ".
ﺸﻴ ﹶﺔ ﻋ ﺮﹶﻓ ﹶﺔ،
ﻒ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﻋ ِ
ﺱ ﹶﺃﻧ ﻪ ﻛﹶﺎ ﹶﻥ ﺭﺩِﻳ ﻀ ِﻞ ﺑ ِﻦ ﻋﺒﺎ ٍﺱ ،ﻋ ِﻦ ﺍﹾﻟ ﹶﻔ ﻭ ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﺼ ﺮ ﻩ ﻭﻳﻘﹸﻮ ﹸﻝ :ﻳﺎ ﺍﺑ ﻦ ﹶﺃﺧِﻲ ِﺇ ﱠﻥ ﻫﺬﹶﺍ
ﻑ ﺑ
ﺼ ِﺮ
ﻆ ﺍﻟﻨﺴﺎ َﺀ.ﻗﹶﺎ ﹶﻝ :ﹶﻓﻜﹶﺎ ﹶﻥ ﺍﻟﻨِﺒ ﻲ ﻳ
ﻭﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ﹶﻔﺘﻰ ﻳﻠﹶﺎ ِﺣ ﹸ
ﺼ ﺮ ﻩ ِﺇﻟﱠﺎ ِﻣ ﻦ ﺣ ﻖ ،ﻭِﻟﺴﺎﻧﻪِ ﺇﻟﱠﺎ ِﻣ ﻦ ﺣ ﻖ ؛ ﹸﻏ ِﻔ ﺮ ﹶﻟ ﻪ ﹶﺫﻧﺒـ ﻪ "
ﻚ ﺳ ﻤ ﻌ ﻪ ِﺇﻟﱠﺎ ِﻣ ﻦ ﺣ ﻖ ،ﻭﺑ
ﻳ ﻮ ﻡ ﻣ ﻦ ﻣﹶﻠ
٢٧٣
ﻑ ِﺑ ﻌ ﺮﹶﻓﺔﹶ ،ﹶﻓِﺈ ﹾﻥ ﻣﻀﻰ ﻋﻠﹶﻰ ﺇ ﺣﺮﺍﻣِـ ِﻪ، ﺼِﺒ ﻲ ﹸﺛ ﻢ ﺑﹶﻠ ﹶﻎ ﹶﻗﺒ ﹶﻞ ﺍﹾﻟ ﻮﻗﹸﻮ ِ
ﻭﻗﺎﻝ ﺍﻟﻜﺎﺳﺎﱐ " :ﻭﹶﻟ ﻮ ﹶﺃ ﺣ ﺮ ﻡ ﺍﻟ
ﻒ ِﺑ ﻌ ﺮﹶﻓ ﹶﺔ ،ﻭ ﻫ ﻮ
ﺠ ِﺔ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ﺇﺫﹶﺍ ﻭﹶﻗ
ﺠ ﻪ ﺗ ﹶﻄ ﻮﻋﺎ ِﻋﻨ ﺪﻧﺎ ،ﻭ ِﻋﻨ ﺪ ﺍﻟﺸﺎِﻓ ِﻌ ﻲ :ﻳﻜﹸﻮ ﹸﻥ ﻋ ﻦ ﺣ ﻳﻜﹸﻮ ﹸﻥ ﺣ
ﺠ ﹸﺔ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ﺇﺫﹶﺍ ﻧﻮﻯ ﺍﻟﻨ ﹶﻔ ﹶﻞ ﻳ ﹶﻘ ﻊ ﻋ ِﻦ ﺍﻟﻨ ﹾﻔ ِﻞ ِﻋﻨ ﺪﻧﺎ ،ﻭ ِﻋﻨ ﺪ ﻩ
ﺑﺎِﻟ ﹲﻎ ،ﻭ ﻫﺬﹶﺍ ِﺑﻨﺎ ًﺀ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﻣ ﻦ ﻋﹶﻠﻴ ِﻪ ﺣ
ﻑ
ﻒ ِﺑ ﻌ ﺮﹶﻓ ﹶﺔ ﻭﻃﹶـﺎ ﺠ ﹶﺔ ﺍﹾﻟِﺈ ﺳﻠﹶﺎ ِﻡ ،ﻭ ﻭﹶﻗ ﺽ " ﻭﹶﻟ ﻮ ﺟ ﺪ ﺩ ﺍﹾﻟِﺈ ﺣﺮﺍ ﻡ ِﺑﹶﺄ ﹾﻥ ﹶﻟﺒﻰ ﹶﺃ ﻭ ﻧﻮﻯ ﺣ
ﻳ ﹶﻘ ﻊ ﻋ ِﻦ ﺍﹾﻟ ﹶﻔ ﺮ ِ
٢٧٤
ﻑ".. ﺠ ِﺔ ﺍﹾﻟِﺈ ﺳﹶﻠﺎ ِﻡ ِﺑﻠﹶﺎ ِﺧﻠﹶﺎ ٍ ﻑ ﺍﻟ ﺰﻳﺎ ﺭ ِﺓ ﻳﻜﹸﻮ ﹸﻥ ﻋ ﻦ ﺣ ﹶﻃﻮﺍ
ﻭﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻻﻋﺘﻘﺎﺩ :
- ٢٨٢ﺍﻟﺰﻧﺘﺎﱐ ،ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺼﻴﺪ ،ﻓﻠﺴﻔﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ،ﺹ ١٤٠
١٠٥
@ @@sÛbrÛa@Ý–ÐÛa
@ @ï
ş Çbànuüa@õŽ bäjÛa
ﲤﻬﻴﺪ :
ﺍﻷﺳﺎﺱ ﺍﻷﻭﻝ -ﺍﺻﻄﺤﺎﺏ ﺍﻟﻄﻔﻞ ﺎﻟﺲ ﺍﻟﻜﺒﺎﺭ :
ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﱐ -ﺇﺭﺳﺎﻝ ﺍﻟﻄﻔﻞ ﻟﻘﻀﺎﺀ ﺍﳊﺎﺟﺎﺕ :
ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﻟﺚ -ﺗﻌﻮﻳﺪ ﺍﻟﻄﻔﻞ ﺳﻨﺔ ﺍﻟﺴﻼﻡ :
ﺍﻷﺳﺎﺱ ﺍﻟﺮﺍﺑﻊ -ﻋﻴﺎﺓ ﺍﻟﻄﻔﻞ ﺇﺫﺍ ﻣﺮﺽ :
ﺍﻷﺳﺎﺱ ﺍﳋﺎﻣﺲ -ﺍﲣﺎﺫ ﺍﻟﻄﻔﻞ ﺃﺻﺪﻗﺎﺀ ﻣﻦ ﺍﻷﻃﻔﺎﻝ :
ﺍﻷﺳﺎﺱ ﺍﻟﺴﺎﺩﺱ -ﺗﻌﻮﻳﺪ ﺍﻟﻄﻔﻞ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ:
ﺍﻷﺳﺎﺱ ﺍﻟﺴﺎﺑﻊ -ﺣﻀﻮﺭ ﺍﻷﻃﻔﺎﻝ ﻟﻠﺤﻔﻼﺕ ﺍﳌﺸﺮﻭﻋﺔ :
ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﻣﻦ -ﻣﺒﻴﺖ ﺍﻟﻄﻔﻞ ﻋﻨﺪ ﺃﻗﺮﺑﺎﺋﻪ ﺍﻟﺼﺎﳊﲔ :
ﺧﺎﲤﺔ -ﳕﻮﺫﺝ ﻋﻤﻠﻲ ﻣﻦ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﺮﺳﻮﻝ ﻣﻊ ﺍﻷﻃﻔﺎﻝ :
١٠٦
ﲤﻬﻴﺪ :
ﻭﻧﻘﺼﺪ ﺑﺒﻨﺎﺀ ﺍﻟﻄﻔﻞ ﺍﺟﺘﻤﺎﻋﻴﺎ :ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﻜﻔﻴﹰﺎ ﻣﻊ ﻭﺳﻄﻪ ﺍﻻﺟﺘﻤﺎﻋﻲ ،ﺳﻮﺍﺀ ﻣﻊ ﺍﻟﻜﺒـﺎﺭ،
ﺃﻭ ﻣﻊ ﺍﻷﺻﺪﻗﺎﺀ ،ﻭﻣﻦ ﻫﻢ ﰲ ﺳﻨﻪ ،ﻭﻟﻴﻜﻮﻥ ﻓﻌﺎ ﹰﻻ ﺇﳚﺎﺑﻴﺎ ،ﺑﻌﻴﺪﹰﺍ ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻻﻧﻄـﻮﺍﺀ،
ﻭﺍﳋﺠﻞ ﺍﳌﻘﻴﺖ ،ﻳﺄﺧﺬ ﻭﻳﻌﻄﻲ ﺑﺄﺩﺏ ﻭﺍﺣﺘﺮﺍﻡ ،ﻭﻳﺒﻴﻊ ﻭﻳﺸﺘﺮﻱ ،ﻭﳜﺎﻟﻂ ﻭﻳﻌﺎﺷﺮ ﺍﻟﻨـﺎﺱ،
ﻭﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺄﻣﻞ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﳒﺪ ﻫﻨﺎﻙ ﺃﻣﻮﺭﹰﺍ ﺧﺼﻬﺎ ﺍﻟﺮﺳـﻮﻝ ﰲ ﺗﻜـﻮﻳﻦ
ﺍﻟﻄﻔﻞ ﺍﺟﺘﻤﺎﻋﻴﺎ ،ﻭﻫﻲ :
ﺍﻷﺳﺎﺱ ﺍﻷﻭﻝ -ﺍﺻﻄﺤﺎﺏ ﺍﻟﻄﻔﻞ ﺎﻟﺲ ﺍﻟﻜﺒﺎﺭ :
ﻛﺎﻥ ﺍﻷﻃﻔﺎﻝ ﳛﻀﺮﻭﻥ ﳎﺎﻟﺲ ﺍﻟﻨﱯ ،ﻭﻛﺎﻥ ﺁﺑﺎﺅﻫﻢ ﻳﺄﺧﺬﻭﻢ ﺇﱃ ﺗﻠﻚ ﺍﺎﻟﺲ ﺍﻟﻄﻴﺒـﺔ
ﺍﻟﻄﺎﻫﺮﺓ ،ﻓ ﻌ ِﻦ ﺍﺑ ِﻦ ﻋ ﻤ ﺮ - -ﻗﹶﺎ ﹶﻝ ﹸﻛﻨﺎ ِﻋﻨ ﺪ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ - -ﹶﻓﻘﹶـﺎ ﹶﻝ » ﹶﺃ ﺧِﺒﺮﻭﻧِـﻰ
ﲔ
ﺕ ﻭ ﺭﹸﻗﻬﺎ ﻭ ﹶﻻ ﻭ ﹶﻻ ﻭ ﹶﻻ ،ﺗ ﺆﺗِﻰ ﹸﺃ ﹾﻛﹶﻠﻬﺎ ﻛﹸـ ﱠﻞ ﺣِـ ٍ ﺴِﻠ ِﻢ ﹶﻻ ﻳﺘﺤﺎ ﺸِﺒ ﻪ ﹶﺃ ﻭ ﻛﹶﺎﻟ ﺮ ﺟ ِﻞ ﺍﹾﻟﻤ
ﺠ ﺮ ٍﺓ ﺗ
ﺸِﺑ
ﺖ
ﺖ ﹶﺃﺑﺎ ﺑ ﹾﻜ ٍﺮ ﻭ ﻋ ﻤ ﺮ ﹶﻻ ﻳﺘ ﹶﻜﱠﻠﻤﺎ ِﻥ ،ﹶﻓ ﹶﻜ ِﺮﻫـ
ﺨﹶﻠ ﹸﺔ ،ﻭ ﺭﹶﺃﻳ
«.ﹶﻗﺎ ﹶﻝ ﺍﺑ ﻦ ﻋ ﻤ ﺮ ﹶﻓ ﻮﹶﻗ ﻊ ﻓِﻰ ﻧ ﹾﻔﺴِﻰ ﹶﺃﻧﻬﺎ ﺍﻟﻨ
ﺖ
ﺨﹶﻠ ﹸﺔ « .ﹶﻓﹶﻠﻤﺎ ﹸﻗ ﻤﻨﺎ ﹸﻗﻠﹾـ ﹶﺃ ﹾﻥ ﹶﺃﺗ ﹶﻜﱠﻠ ﻢ ،ﹶﻓﹶﻠﻤﺎ ﹶﻟ ﻢ ﻳﻘﹸﻮﻟﹸﻮﺍ ﺷﻴﺌﹰﺎ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِ » - -ﻫ ﻰ ﺍﻟﻨ
ﻚ ﹶﺃ ﹾﻥ ﺗ ﹶﻜﱠﻠ ﻢ ﻗﹶـﺎ ﹶﻝ ﻟﹶـ ﻢ ﺨﹶﻠ ﹸﺔ ﹶﻓﻘﹶﺎ ﹶﻝ ﻣﺎ ﻣﻨ ﻌ
ِﻟ ﻌ ﻤ ﺮ ﻳﺎ ﹶﺃﺑﺘﺎ ﻩ ﻭﺍﻟﱠﻠ ِﻪ ﹶﻟ ﹶﻘ ﺪ ﻛﹶﺎ ﹶﻥ ﻭﻗﹶ ﻊ ﻓِﻰ ﻧ ﹾﻔﺴِﻰ ﹶﺃﻧﻬﺎ ﺍﻟﻨ
ﺐ ِﺇﹶﻟ ﻰ ِﻣ ﻦ
ﺖ ﹶﺃ ﹾﻥ ﹶﺃﺗ ﹶﻜﱠﻠ ﻢ ﹶﺃ ﻭ ﹶﺃﻗﹸﻮ ﹶﻝ ﺷﻴﺌﹰﺎ.ﻗﹶﺎ ﹶﻝ ﻋ ﻤﺮَ ﻷ ﹾﻥ ﺗﻜﹸﻮ ﹶﻥ ﹸﻗ ﹾﻠﺘﻬﺎ ﹶﺃ ﺣ
ﹶﺃ ﺭ ﹸﻛ ﻢ ﺗ ﹶﻜﱠﻠﻤﻮ ﹶﻥ ،ﻓﹶ ﹶﻜ ِﺮ ﻫ
ﹶﻛﺬﹶﺍ ﻭ ﹶﻛﺬﹶﺍ. ٢٨٣
ﺙ ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠـ ِﻪ - ﺤ ﺪ ﹸ ﺖ ﺍﺑ ﻦ ﻋ ﻤ ﺮ ِﺇﻟﹶﻰ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﹶﻓﻠﹶ ﻢ ﹶﺃ ﺳ ﻤ ﻌ ﻪ ﻳ
ﺤﺒ
ﺻِ ﻭ ﻋ ﻦ ﻣﺠﺎ ِﻫ ٍﺪ ﻗﹶﺎ ﹶﻝ
ﺠ ِﺮ
ﺸﺠﻤﺎ ٍﺭ ﹶﻓﻘﹶﺎ ﹶﻝ » ِﺇ ﱠﻥ ﻣِـ ﻦ ﺍﻟـ ِ -ﺇ ﱠﻻ ﺣﺪِﻳﺜﹰﺎ ﻭﺍ ِﺣﺪﺍ ،ﻗﹶﺎ ﹶﻝ ﹸﻛﻨﺎ ِﻋﻨ ﺪ ﺍﻟﻨِﺒ ﻰ - -ﹶﻓﹸﺄِﺗ ﻰ ِﺑ
ﺖ،ﺴ ﹶﻜ
ﺻ ﻐ ﺮ ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ ﻓﹶـ
ﺨﹶﻠ ﹸﺔ ،ﹶﻓِﺈﺫﹶﺍ ﹶﺃﻧﺎ ﹶﺃ ﺕ ﹶﺃ ﹾﻥ ﹶﺃﻗﹸﻮ ﹶﻝ ِﻫ ﻰ ﺍﻟﻨ ﺴِﻠ ِﻢ « .ﹶﻓﹶﺄ ﺭ ﺩ ﺠ ﺮ ﹰﺓ ﻣﹶﺜﹸﻠﻬﺎ ﹶﻛ ﻤﹶﺜ ِﻞ ﺍﹾﻟ ﻤ
ﺷ
ﺨﹶﻠ ﹸﺔ «.٢٨٤
ﻗﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻰ ِ » - -ﻫ ﻰ ﺍﻟﻨ
١٠٩
ﺖ ﻻﺑـ ِﻦ
ﺸﻴ ﻦ ﹶﻟ ﻪ ِﺳﺮﺍ ،ﻭﻻ ﺗ ﻐﺘﺎﺑ ﻦ ِﻋﻨ ﺪ ﻩ ﹶﺃ ﺣﺪﺍ ،ﻗﹶﺎ ﹶﻝ ﻋﺎ ِﻣ ﺮ :ﹶﻓ ﹸﻘ ﹾﻠ
ﻚ ﹶﻛ ِﺬﺑﺔﹰ ،ﻭﻻ ﺗ ﹾﻔ ِ
ﺠ ﺮﺑ ﻦ ﻋﻠﹶﻴ
ﻳ
٢٨٨
ﻑ.ﺸ ﺮ ِﺓ ﺁﻻ ٍ ﺱ :ﹸﻛ ﱡﻞ ﻭﺍ ِﺣ ﺪ ٍﺓ ﺧﻴ ﺮ ِﻣ ﻦ ﻋ ﻋﺒﺎ ٍ
ﺱ
ﻉ ﹶﺃﺑﻨﺎ َﺀﻧﺎ ﹶﻛﻤﺎ ﺗ ﺪﻋﻮ ﺍﺑ ﻦ ﻋﺒﺎ ٍ
ﺏ :ﺍ ﺩ
ﺨﻄﱠﺎ ِ ﻭ ﻋ ِﻦ ﺍﻟ ﺰ ﻫ ِﺮﻱ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﻤﻬﺎ ِﺟﺮﻭ ﹶﻥ ِﻟ ﻌ ﻤ ﺮ ﺑ ِﻦ ﺍﹾﻟ
٢٨٩
ﻗﹶﺎ ﹶﻝ :ﺫﹶﺍ ﹸﻛ ﻢ ﹶﻓﺘﻰ ﺍﹾﻟ ﹸﻜﻬﻮ ِﻝِ ،ﺇ ﱠﻥ ﹶﻟ ﻪ ِﻟﺴﺎﻧﺎ ﺳﺆﻭﻟﹰﺎ ﻭﹶﻗ ﹾﻠﺒﺎ ﻋﻘﹸﻮﻟﹰﺎ"
ﺤﻴ ﹶﻔ ﹶﺔ -ﻭﻫﻮ ﻣﻦ ﺻﻐﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ -ﻳﻘﹸﻮ ﹸﻝ ﻗﹶﺎ ﹶﻝ ﺭﺳـﻮ ﹸﻝ ﺖ ﹶﺃﺑﺎ ﺟ ﻭ ﻋ ﻦ ﻋِﻠ ﻰ ﺑ ِﻦ ﺍ َﻷ ﹾﻗ ﻤ ِﺮ ﺳ ِﻤ ﻌ
ﺍﻟﱠﻠ ِﻪ » - -ﹶﻻ ﺁ ﹸﻛ ﹸﻞ ﻣﺘ ِﻜﺌﹰﺎ «.٢٩٠
٢٩١
ﺖ ِﻋﻨ ﺪ ﺍﻟﻨِﺒ ﻲ ،ﹶﻓﻘﹶﺎ ﹶﻝ ِﻟ ﺮ ﺟ ٍﻞ ِﻋﻨ ﺪ ﻩ :ﻻ ﺁ ﹸﻛ ﹸﻞ ﻣﺘ ِﻜﺌﹰﺎ "
ﺤﻴ ﹶﻔ ﹶﺔ ،ﻗﹶﺎ ﹶﻝ :ﹸﻛﻨ ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﺟ
ﻻ ﺁﻛﻞ ﻣﺘﻜﺌﺎ :ﻗﺎﻝ ﺍﳋﻄﺎﰊ :ﳛﺴﺐ ﺃﻛﺜﺮ ﺍﻟﻌﺎﻣﺔ ﺃﻥ ﺍﳌﺘﻜﺊ ﻫﻮ ﺍﳌﺎﺋﻞ ﻋﻠﻰ ﺃﺣﺪ ﺷـﻘﻴﻪ ،ﻻ
ﻳﻌﺮﻓﻮﻥ ﻏﲑﻩ ،ﻭﻛﺎﻥ ﺑﻌﻀﻬﻢ ﻳﺘﺄﻭﻝ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﻄﺐ ،ﻭﺩﻓﻊ ﺍﻟـﻀﺮﺭ ﻋـﻦ
ﺍﻟﺒﺪﻥ :ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻵﻛﻞ ﻣﺎﺋﻼ ﻋﻠﻰ ﺃﺣﺪ ﺷﻘﻴﻪ ﻻ ﻳﻜﺎﺩ ﻳﺴﻠﻢ ﻣﻦ ﺃﱂ ﻳﻨﺎﻟـﻪ ﰲ ﳎـﺎﺭﻱ
ﻃﻌﺎﻣﻪ ،ﻓﻼ ﻳﺴﻴﻐﻪ ﻭﻻ ﻳﺴﻬﻞ ﻧﺰﻭﻟﻪ ﺇﱃ ﻣﻌﺪﺗﻪ ،ﻗﺎﻝ ﺍﳋﻄﺎﰊ :ﻭﻟﻴﺲ ﻣﻌﲎ ]ﺍﳊـﺪﻳﺚ[ ﻣـﺎ
ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ ،ﺇﳕﺎ ﺍﳌﺘﻜﺊ ﻫﺎ ﻫﻨﺎ :ﻫﻮ ﺍﳌﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﻮﻃﺎﺀ ﺍﻟﺬﻱ ﲢﺘﻪ ،ﻓﻜﻞ ﻣﻦ ﺍﺳﺘﻮﻯ ﻗﺎﻋـﺪﺍ
ﻋﻠﻰ ﻭﻃﺎﺀ ﻓﻬﻮ ﻣﺘﻜﺊ ،ﻭﺍﻻﺗﻜﺎﺀ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﻮﻛﺎﺀ ،ﻭﻫﻮ ﺍﻓﺘﻌﺎﻝ ﻣﻨﻪ ،ﻓﺎﳌﺘﻜﺊ ﻫﻮ ﺍﻟـﺬﻱ
ﺃﻭﻛﺄ ﻣﻘﻌﺪﺗﻪ ،ﻭﺷﺪﻫﺎ ﺑﺎﻟﻘﻌﻮﺩ ﻋﻠﻰ ﺍﻟﻮﻃﺎﺀ ﺍﻟﺬﻱ ﲢﺘﻪ ،ﺃﺭﺍﺩ :ﺃﻧﻪ ﺇﺫﺍ ﺃﻛﻞ ﱂ ﻳﻘﻌـﺪ ﻋﻠـﻰ
ﺍﻷﻭﻃﺌﺔ ﻭﺍﻟﻮﺳﺎﺋﺪ ،ﻓﻌﻞ ﻣﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﺴﺘﻜﺜﺮ ﻣﻦ ﺍﻷﻃﻌﻤﺔ ،ﻭﻳﺘﻮﺳﻊ ﰲ ﺍﻷﻟﻮﺍﻥ ،ﻭﻟﻜﲏ ﺁﻛﻞ
ﻋﻠﻘﺔ ،ﻭﺁﺧﺬ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﺑﻠﻐﺔ ،ﻓﻴﻜﻮﻥ ﻗﻌﻮﺩﻱ ﻣﺴﺘﻮﻓﺰﺍ ،ﻻ ﻣﺴﺘﻮﻃﻨﺎ ،ﻓﻘﺪ ﺭﻭﻱ ﺃﻧﻪ - -
٢٩٢
»ﻛﺎﻥ ﻳﺄﻛﻞ ﻣﻘﻌﻴﺎ« ،ﻭﻳﻘﻮﻝ :ﺃﻧﺎ ﻋﺒﺪ ﺁﻛﻞ ﻛﻤﺎ ﻳﺄﻛﻞ ﺍﻟﻌﺒﺪ«.
ﻒ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ
ﺖ ﺧ ﹾﻠ
ﺱ ﻗﹶﺎ ﹶﻝ ﹸﻛﻨ
ﻭﻫﻮ ﻳﺼﺤﺒﻬﻢ ﰲ ﺍﻟﻄﺮﻳﻖ ﻭﻳﺮﻛﺒﻬﻢ ﻣﻌﻪ ،ﻓ ﻌ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﻆ ﺍﻟﱠﻠ ﻪ ﺗﺠِـ ﺪ ﻩ
ﻚ ﺍ ﺣ ﹶﻔ ِ
ﺤ ﹶﻔ ﹾﻈ
ﻆ ﺍﻟﻠﱠ ﻪ ﻳ
ﺕ ﺍ ﺣ ﹶﻔ ِ
ﻚ ﹶﻛِﻠﻤﺎ ٍ
ﻼ ﻡ ِﺇﻧﻰ ﹸﺃ ﻋﱢﻠ ﻤ
- -ﻳ ﻮﻣﺎ ﹶﻓﻘﹶﺎ ﹶﻝ » ﻳﺎ ﹸﻏ ﹶ
ﺻﺤِﻴ ﺢ.
ﺴ ﻦ - ٢٩٣ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ -ﺍﳌﻜﱰ (٢٧٠٦) -ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﻋِﻴﺴﻰ ﻫﺬﹶﺍ ﺣﺪِﻳ ﹲ
ﺚ ﺣ
- ٢٩٤ﻣﺴﻨﺪ ﺃﰊ ﻳﻌﻠﻰ ﺍﳌﻮﺻﻠﻲ ) (٨٤٤ﺣﺴﻦ
ﳊﻠﹾﻒ :ﰲ ﺍﻷﺻﻞ ﺍﳌﹸﻌﺎﻗﹶﺪ ﹸﺓ ﻭﺍﳌﻌﺎﻫﺪﺓ ﻋﻠﻰ ﺍﻟﺘﻌﺎﺿﺪ ﻭﺍﻟﺘﺴﺎﻋﺪ ﻭﺍﻻﺗﻔﺎﻕ ،ﻓﻤﺎ ﻛﺎﻥ ﻣﻨﻪ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻋﻠﻰ ﺍﻟ ِﻔﺘﻦ ﻭﺍﻟﻘﺘﺎﻝ ﺑﲔ ﺍِ
ﺕ ﻓﺬﻟﻚ ﺍﻟﺬﻱ ﻭﺭﺩ ﺍﻟﻨﻬﻲ ﻋﻨﻪ ﰲ ﺍﻹﺳﻼﻡ-ﺍﻟﻨﻌﻢ :ﺍﻹﺑﻞ ﻭﺍﻟﺸﺎﺀ ،ﻭﻗﻴﻞ ﺍﻹﺑﻞ ﺧﺎﺻﺔ -ﺍﻟﻨﻜﺚ :ﻧﻘﺾ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺒﺎﺋﻞ ﻭﺍﻟﻐﺎﺭﺍ ِ
- ٢٩٥ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ﻟﻠﻄﱪﺍﱐ (٤٥٨٢) -ﺣﺴﻦ ﻟﻐﲑﻩ
ﺼﻨﻌﺎِﻧ ﻲ ) ( ١٠٠٣٤ﻓﻴﻪ ﺍﻧﻘﻄﺎﻉ
ﻕ ﺍﻟ
ﻒ ﻋﺒ ِﺪ ﺍﻟ ﺮﺯﺍ ِ - ٢٩٦ﻣ
ﺼﻨ
١١١
ﻱ ﺍﹾﻟﹶﺄﻋـﺎ ِﺟ ِﻢ،
ﺶ ﻣ ﻌ ﺪ ،ﻭ ﹶﺫﺭﻭﺍ ﺍﻟﺘـﻨ ﻌ ﻢ ،ﻭ ِﺯ
ﻭﺍ ﺭﺗﺪﻭﺍ ،ﻭﺍﻧﺘ ِﻌﻠﹸﻮﺍ ،ﻭﻗﹶﺎِﺑﻠﹸﻮﺍ ﺍﻟﻨﻌﺎ ﹶﻝ ،ﻭ ﻋﹶﻠﻴ ﹸﻜ ﻢ ِﺑ ﻌﻴ ِ
٢٩٧
ﻭﻗﹶﺎِﺑﻠﹸﻮﺍ ﺍﻟﻨﻌﺎ ﹶﻝ "ﻳ ﻌﻨِﻲ ِﺯﻣﺎ ﻣﻴ ِﻦ
ﻭﻫﻜﺬﺍ ﺟﻠﺲ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻣﻊ ﺍﻷﻃﻔﺎﻝ ،ﻳﻨﻘﻠﻮﻥ ﺇﻟﻴﻬﻢ ﺍﻟﺘﻮﺟﻴﻬـﺎﺕ ﺍﻟﻌﻤﺮﻳـﺔ ﺍﳌﻔﻴـﺪﺓ،
ﻟﻴﻜﻮﻧﻮﺍ ﺷﺨﺼﻴﺔ ﻓﺬﺓ ،ﰲ ﻣﺴﺘﻘﺒﻞ ﺣﺒﺎﻢ .
ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﱐ -ﺇﺭﺳﺎﻝ ﺍﻟﻄﻔﻞ ﻟﻘﻀﺎﺀ ﺍﳊﺎﺟﺎﺕ :
ﻭﻫﺬﺍ ﻋﺎﻣﻞ ﻫﺎﻡ ﰲ ﻧﺸﻮﺀ ﺍﻟﻄﻔﻞ ﺍﺟﺘﻤﺎﻋﻴﺎ ،ﺇﺫ ﺃﻥ ﻗﻀﺎﺀ ﺍﳊﺎﺟـﺎﺕ ﺍﳌﱰﻟﻴـﺔ ،ﺃﻭ ﻷﺣـﺪ
ﺍﻟﻮﺍﻟﺪﻳﻦ ،ﺫﻭ ﺃﺛﺮ ﻓﻌﺎﻝ ﻭﺇﳚﺎﰊ ﰲ ﺣﻴﺎﺓ ﺍﻟﻄﻔﻞ ،ﻓﻌﺎﻝ ﰲ ﺣﻴﺎﺓ ﺍﻟﻄﻔﻞ ﺇﺫ ﻫﻮ ﻳﺘﻌﺮﻑ ﻋﻠـﻰ
ﳎﺎﻫﻴﻞ ﺍﳊﻴﺎﺓ ،ﻓﻴﺸﻌﺮ ﺑﻔﺮﺡ ﻭﻧﺸﻮﺓ ﺍﳌﻌﺮﻓﺔ ،ﻭﺛﻘﺔ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﻷﻣﻮﺭ ،ﻭﻓﻌﺎﻝ ﰲ ﻣﺴﺘﻘﺒﻠﻪ ،ﺇﺫ
ﻳﻜﻮﻥ ﻗﺪ ﺍﻛﺘﺴﺐ ﻣﻬﺎﺭﺓ ،ﻭﺧﱪﺓ ﰲ ﻃﻔﻮﻟﺘﻪ ﺍﻟﱵ ﲤﻜﻨﻪ ﻣﻦ ﻣﺘﺎﺑﻌﺔ ﺣﻴﺎﺗﻪ ،ﲞﻄﻰ ﺛﺎﺑﺘﺔ ﻣﺮﻛﺰﺓ
ﺑﺪﻭﻥ ﺧﻠﻞ ﺃﻭ ﺍﺿﻄﺮﺍﺏ .
ﺖ ِﻣ ﻦ ِﺧ ﺪ ﻣﺘِـ ِﻪ،
ﺖ ﹶﺃﻧﻲ ﹶﻗ ﺪ ﹶﻓ ﺮ ﹾﻏ
ﷲ ﻳ ﻮﻣﺎ ،ﺣﺘﻰ ِﺇﺫﹶﺍ ﺭﹶﺃ ﻳ
ﺖ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﺲ ،ﻗﹶﺎ ﹶﻝ :ﺧ ﺪ ﻣ
ﻋ ﻦ ﹶﺃﻧ ٍ
ﺖ ﹶﺃﻧ ﹸﻈ ﺮ ِﺇﻟﹶﻰ ﹶﻟﻌِـِﺒ ِﻬ ﻢ،
ﺠﹾﺌ
ﺻﺒﻴﺎ ٍﻥ ﻳ ﹾﻠ ﻌﺒﻮ ﹶﻥ ﻗﹶﺎ ﹶﻝ :ﹶﻓ ِ
ﺖ ِﺇﻟﹶﻰ ِﺨ ﺮ ﺟ
ﷲ ،ﹶﻓ ﺖ :ﻳﻘِﻴ ﹸﻞ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﹸﻗ ﹾﻠ
ﷲ، ﺼﺒﻴﺎ ِﻥ ﻭ ﻫ ﻢ ﻳ ﹾﻠ ﻌﺒﻮ ﹶﻥ ،ﻓﹶـ ﺪﻋﺎﻧِﻲ ﺭﺳـﻮ ﹸﻝ ﺍ ِ ﺴﱠﻠ ﻢ ﻋﻠﹶﻰ ﺍﻟ ﷲ ﹶﻓ ﻗﹶﺎ ﹶﻝ :ﹶﻓﺠﺎ َﺀ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﷲ ،ﻓِـﻲ ﻓﹶـ ﻲ ٍﺀ ﺣﺘـﻰ ﹶﺃﺗﻴﺘـ ﻪ، ﺲ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺖ ﻓِﻴﻬﺎ ،ﻭ ﺟﹶﻠ ﹶﻓﺒ ﻌﹶﺜﻨِﻲ ِﺇﻟﹶﻰ ﺣﺎ ﺟ ٍﺔ ﹶﻟ ﻪ ،ﹶﻓ ﹶﺬ ﻫﺒ
ﻚ؟ ﺴ ﺖ :ﻣـﺎ ﺣﺒـ ﺖ ﺁﺗِﻴﻬﺎ ﻓِﻴ ِﻪ ،ﹶﻓﹶﻠﻤﺎ ﹶﺃﺗﻴﺘﻬﺎ ،ﻗﹶﺎﹶﻟ
ﺖ ﻋﻠﻰ ﹸﺃﻣﻲ ﻋ ِﻦ ﺍ ِﻹﺑﺎ ِﻥ ﺍﱠﻟﺬِﻱ ﹸﻛﻨ ﺴ ﻭﺍ ﺣﺘﺒ
ﺖ:ﷲ ﻗﹶﺎﻟﹶـ ﺖ :ﻫ ﻮ ِﺳ ﺮ ِﻟ ﺮﺳﻮ ِﻝ ﺍ ِ ﺖ :ﻭﻣﺎ ِﻫ ﻲ ؟ ﹸﻗ ﹾﻠ ﷲ ﻓِﻲ ﺣﺎ ﺟ ٍﺔ ﹶﻟ ﻪ ،ﻗﹶﺎﹶﻟ ﺖ :ﺑ ﻌﹶﺜﻨِﻲ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﹸﻗ ﹾﻠ
ﷲ ِﺳ ﺮ ﻩ.ﻆ ﻋﻠﹶﻰ ﺭﺳﻮ ِﻝ ﺍ ِ ﻓﹶﺎ ﺣ ﹶﻔ ﹾ
ﻚ ِﺑ ِﻪ ﻳﺎ
ﺤ ﺪﹾﺛﺘ
ﺤ ﺪﺛﹰﺎ ِﺑ ِﻪ ﹶﻟ
ﺖ ﻣ ﺱ ،ﹶﺃ ﻭ ﹸﻛﻨ ﺖ ِﺑ ِﻪ ﹶﺃ ﺣﺪﺍ ِﻣ ﻦ ﺍﻟﻨﺎ ِ
ﺲ :ﹶﻟ ﻮ ﺣ ﺪﹾﺛ ﺖ :ﻗﹶﺎ ﹶﻝ ﻟِﻲ ﹶﺃﻧ
ﻗﹶﺎ ﹶﻝ ﺛﹶﺎِﺑ
٢٩٨
ﺖ.
ﺛﹶﺎِﺑ
ﻭﻣﻦ ﺍﳋﺪﻣﺔ ﺍﻟﱵ ﻳﺘﺪﺭﺏ ﺍﻟﻄﻔﻞ ﻋﻠﻰ ﻓﻌﻠﻬﺎ ﻭﺿﻊ ﻣﺎﺋﺪﺓ ﺍﻟﻄﻌﺎﻡ ،ﻭﺫﻟﻚ ﻟﻴﺸﺎﺭﻙ ﺍﻷﺳـﺮﺓ ﰲ
ﺲ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶـﺎ ﹶﻝ
ﺍﻟﻌﻤﻞ ،ﻭﻳﺴﺎﻫﻢ ﰲ ﺍﻹﻋﺪﺍﺩ ،ﻭﻳﺘﻌﺮﻑ ﺇﱃ ﺃﻣﺎﻛﻦ ﺍﻷﺷﻴﺎﺀ ﻭﻣﺴﻤﻴﺎﺎ،ﻓ ﻌ ﻦ ﹶﺃﻧ ٍ
ﺼﻴﺎ ﻡ ،ﹶﻓﹶﺄ ﹾﻃ ِﻌ ﻤﻨِﻲ ﺷـﻴﺌﹰﺎ.ﻗﹶـﺎ ﹶﻝ:
ﺲِ ،ﺇﻧﻲ ﹸﺃﺭِﻳ ﺪ ﺍﻟ
ﺤ ِﺮ :ﻳﺎ ﹶﺃﻧ
ﺴ
ﻚ ﻓِﻲ ﺍﻟ
ﷲ ،ﻭ ﹶﺫِﻟ
ﻟِﻲ ﺭﺳﻮ ﹸﻝ ﺍ ِ
- ٣٣٦ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ - ( ٦٢٠٣) -ﺍﻟﻨﻐﲑ :ﺗﺼﻐﲑ ﻧﻐﺮ ﻭﻫﻮ ﻃﺎﺋﺮ ﻳﺸﺒﻪ ﺍﻟﻌﺼﻔﻮﺭ ﺃﲪﺮ ﺍﳌﻨﻘﺎﺭ
١٢٥
ﺖ
ﺱ ِﻓﺮﺍ ﺭ ﻙ ِﻣ ﻦ ﺍﹾﻟﹶﺄ ﺳ ِﺪ "ِﺇﺫﹶﺍ ﻛﹶﺎﻧ
ﺨﺒ ِﺮِ " :ﻓ ﺮ ِﻣ ﻦ ﺍﻟﻨﺎ ِ
ﻱ ﻓِﻲ ﺍﹾﻟ
ﻭﺍﹾﻟ ﻤﻨﺎِﻓ ﻖ ﻧﻔﹸﻮ ﺭ " ،ﻭ ِﻣﻨﻬﺎ ﹶﺃ ﱠﻥ ﻣﺎ ﺭ ِﻭ
ﲔ ﹸﺃﹾﻟ ﹶﻔ ﹲﺔ ﻭﻣـ ﻮ ﺩ ﹲﺓ ،ﻓﹶﺎﹾﻟ ﻤﺨﺎﹶﻟﻄﹶـ ﹸﺔ ﺴِﻠ ِﻤ
ﺖ ﻓِﻴ ِﻪ ِﻟ ﹾﻠ ﻤ
ﻀ ﺮ ﹲﺓ ﻟﹶﺎ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌﻤﻮ ِﻡ ،ﹶﻓﹶﺄﻣﺎ ِﺇﺫﹶﺍ ﻛﹶﺎﻧ ﻓِﻲ ﹸﻟ ﹾﻘِﻴ ِﻬ ﻢ ﻣ
ﺏ ﺍﻟﻨﺴﺎ ِﺀ ﻭ ﻋﺠﺎِﺋ ِﺰ ِﻫ ﻦ ﻓِﻲ ﺍﹾﻟ ﻤﻌﺎ ﺷ ﺮ ِﺓِ ،ﺇ ِﺫ ﺍ ﻋﺘ ﹶﺬ ﺭ ﺍﻟﻨِﺒ ﻲ ﻕ ﺑﻴ ﻦ ﺷﺒﺎ ِ ﹶﺃ ﻭﻟﹶﻰ ﻭﻓِﻴ ِﻪ ﺩﻟﹶﺎﹶﻟ ﹲﺔ ﻋﻠﹶﻰ ﺍﹾﻟ ﹶﻔ ﺮ ِ
ﺻ ِﻔﻴ ﹶﺔ ﻭﹶﻟ ﻢ ﻳ ﻌﺘ ِﺬ ﺭ ِﻣ ﻦ ِﺯﻳﺎ ﺭِﺗ ِﻪ ﹸﺃ ﻡ ﺳﹶﻠﻴ ٍﻢ ،ﺑ ﹾﻞ ﻛﹶﺎ ﹶﻥ ﻳ ﻐﺸﺎ ﻫ ﻢ ﺍﹾﻟ ﹶﻜِﺜ ﲑ ،ﻭﻓِـﻲ
ِﺇﻟﹶﻰ ﻣ ﻦ ﺭﺁ ﻩ ﻭﺍِﻗﻔﹰﺎ ﻣ ﻊ
ﺤِﺘ ِﻪ ،ﻭِﺇﺫﹶﺍ
ﻒ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ "ﻣﺎ ﻳ ﺪ ﱡﻝ ﻋﻠﹶﻰ ﻣـﺼﺎﹶﻓ ﻂ ﹶﺃﹾﻟﻴ ﻦ ِﻣ ﻦ ﹶﻛ ﺖ ﺷﻴﺌﹰﺎ ﹶﻗ ﱡ ﺴ ﺴ ﹶﻗ ﻮِﻟ ِﻪ" :ﻣﺎ ﻣ
ﺤِﺘ ِﻪ ،ﻭ ﺩ ﱠﻝ ﻋﻠﹶـﻰ ﹶﺃ ﹾﻥ
ﺴﻠِﻴ ِﻢ ﺍﻟﺰﺍِﺋ ِﺮِ ،ﺇﺫﹶﺍ ﺩ ﺧ ﹶﻞ ﻭ ﺩ ﱠﻝ ﻋﻠﹶـﻰ ﻣـﺼﺎﹶﻓ ﺤ ﹸﺔ ﺩ ﱠﻝ ﻋﻠﹶﻰ ﺗ ﺖ ﺍﹾﻟ ﻤﺼﺎﹶﻓ ﹶﺛﺒﺘ ِ
ﻚﺖ ،ﻭﻛﹶـ ﹶﺬِﻟ ﺴ
ﺴﺴﻨﺎ ،ﻭِﺇﻧﻤﺎ ﻗﹶﺎ ﹶﻝ :ﻣﺎ ﻣ
ﺴﻳﺼﺎﹶﻓ ﺢ ﺍﻟ ﺮ ﺟ ﹸﻞ ﺩﻭ ﹶﻥ ﺍﹾﻟ ﻤ ﺮﹶﺃ ِﺓ ؛ ِﻟﹶﺄﻧ ﻪ ﹶﻟ ﻢ ﻳ ﹸﻘ ﹾﻞ :ﹶﻓﻤﺎ ﻣ
ﺴﻠِﻴ ِﻢ ﻋﻠﹶﻰ ﺍﻟﻨﺴﺎ ِﺀ ﻭ ﻣﺒﺎﻳ ﻌﺘ ﻪِ ،ﺇﻧﻤﺎ ﻛﹶﺎ ﹶﻥ ﻳﺼﺎِﻓ ﺢ ﺍﻟ ﺮﺟﺎ ﹶﻝ ﺩﻭﻧ ﻬ ﻦ ،ﻭﻓِـﻲﺖ ﺳﻨﺘ ﻪ ﻓِﻲ ﺍﻟﺘ ﻛﹶﺎﻧ
ﺼﻠﱢﻲ ِﺇﻟﹶﻰ ِﺷ ﺪ ِﺓ ﺍﻟِﺎ ﻋِﺘﻤﺎ ِﺩ ﻋﻠﹶﻰ ﺍﹾﻟﻴـ ﺪﻳ ِﻦ ﻓِـﻲ ﲔ ﹶﻛ ﱢﻔ ِﻪ ﻣﺎ ﻳ ﺪ ﱡﻝ ﻋﻠﹶﻰ ﹶﺃﻧ ﻪ ﻟﹶﺎ ﻳﻨﺒﻐِﻲ ﹶﺃ ﹾﻥ ﻳﺘ ﻌ ﻤ ﺪ ﺍﹾﻟ ﻤ
ِﻟ ِ
ﺻ ﹶﻔ ِﺔ ﺍﻟﻨِﺒ ﻲ ﹶﺃﻧ ﻪ ﻛﹶﺎ ﹶﻥ ﺷﹾﺜ ﻦ ﺍﹾﻟ ﹶﻜﻔﱠـﻴ ِﻦ
ﻀ ﻬ ﻢ ؛ ِﻟﻤﺎ ﻭ ﺟ ﺪ ﻩ ﻓِﻲ ِ ﻚ ﺑ ﻌ ﺴﺠﻮ ِﺩ ﹶﻛﻤﺎ ﺍ ﺧﺘﺎ ﺭ ﹶﺫِﻟ ﺍﻟ
ﺴﺠﻮ ِﺩ ِﻟﻴ ﺆﱢﺛ ﺮ ﻋﻠﹶـﻰ ﻭﺍﹾﻟ ﹶﻘ ﺪ ﻣﻴ ِﻦ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﻨﺒﻐِﻲ ﹶﺃﻥﹾ ﻳﺘ ﻌ ﻤ ﺪ ِﺇﻟﹶﻰ ِﺷ ﺪ ِﺓ ﺍﻟِﺎ ﻋِﺘﻤﺎ ِﺩ ﻋﻠﹶﻰ ﺍﹾﻟﻴ ﺪﻳ ِﻦ ﻓِﻲ ﺍﻟ
ﺼﱢﻠ ﻲ ﻓِﻲ ﺑﻴِﺘ ِﻪ
ﻳ ﺪﻳ ِﻪ ﺩﻭ ﹶﻥ ﺟﺒ ﻬِﺘ ِﻪ ،ﻭﻓِﻴ ِﻪ ﻣﺎ ﻳ ﺪ ﱡﻝ ﻋﻠﹶﻰ ﺍﻟِﺎ ﺧِﺘﻴﺎ ِﺭ ﻟِﻠﺰﺍِﺋ ِﺮ ِﺇﺫﹶﺍ ﺩ ﺧ ﹶﻞ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤﺰﻭ ِﺭ ﹶﺃ ﹾﻥ ﻳ
ﺴﻨ ِﺔﺾ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﹶﺃ ﱠﻥ ﺍﻟِﺎ ﺧِﺘﻴﺎ ﺭ ﻓِـﻲ ﺍﻟـ ﺻﻠﱠﻰ ﺍﻟﻨِﺒ ﻲ ،ﻭﻓِﻴ ِﻪ ﻣﺎ ﻳ ﺪ ﱡﻝ ﻋﻠﹶﻰ ﻣﺎ ﻗﹶﺎﹶﻟ ﻪ ﺑ ﻌ ﹶﻛﻤﺎ
ﺼﲑﺍ ﺑﺎِﻟﻴﺎ،ﺾ ﺍﹾﻟﹶﺄ ﺧﺒﺎ ِﺭِ :ﺇﻧ ﻪ ﻛﹶﺎ ﹶﻥ ﺣ ِ
ﺼ ِﲑ ،ﻭﹶﻗ ﺪ ﻗِﻴ ﹶﻞ ﻓِﻲ ﺑ ﻌ ِ ﺤِ ﺠﺮِﻳ ِﺪ ﻭﺍﹾﻟ ﻁ ،ﻭﺍﹾﻟ ﺼﻠﹶﺎ ﹸﺓ ﻋﻠﹶﻰ ﺍﹾﻟِﺒﺴﺎ ِﺍﻟ
ﻉ ِﺑ ﹶﻘ ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﺗﻌـﺎﻟﹶﻰ ﻭ ﺟ ﻌ ﹾﻠﻨـﺎﺼ ِﲑ ،ﻭﻳﻨِ ﺰ
ﺤِ ﺼﻠﹶﺎ ﹶﺓ ﻋﻠﹶﻰ ﺍﹾﻟ ﺱ ﻛﹶﺎ ﹶﻥ ﻳ ﹾﻜ ﺮ ﻩ ﺍﻟ ﺾ ﺍﻟﻨﺎ ِ
ﻚ ﹶﺃ ﱠﻥ ﺑ ﻌ ﻭ ﹶﺫِﻟ
ﺖ
ﺻﻠﹶﺎِﺗ ِﻪ ﻋﹶﻠﻴ ِﻪ ﻣ ﻊ ِﻋ ﹾﻠ ِﻤ ِﻪ ﹶﺃ ﱠﻥ ﻓِﻲ ﺍﹾﻟﺒﻴـ ِ ﻚ ﹶﻟ ﻪ ﻭ ﺤ ِﻬ ﻢ ﹶﺫِﻟ ﻀِ ﺼﲑﺍ ،ﻭﻓِﻲ ﻧ ﺟ ﻬﻨ ﻢ ِﻟ ﹾﻠﻜﹶﺎِﻓﺮِﻳ ﻦ ﺣ ِ
ﺴﻨ ﹶﺔ ﺗ ﺮ ﻙ ﺍﻟﺘ ﹶﻘ ﺰ ِﺯ ،ﻭ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﹾﻟﹶﺄ ﺷﻴﺎ َﺀ ﻋﻠﹶﻰ ﺍﻟ ﱠﻄﻬﺎ ﺭ ِﺓ ﺣﺘﻰ ﻳ ﻌﹶﻠ ﻢ
ﺻ ِﻐﲑﺍ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﻟ
ﺻِﺒﻴﺎ
ﺼﻠﱢﻲ ﺼﻠﹶﺎ ِﺓ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﻟِﺎ ﺧِﺘﻴﺎ ﺭ ِﻟ ﹾﻠﻤـ ﻁ ِﻟ ﺤ ِﻬ ﻢ ﺍﹾﻟِﺒﺴﺎ ﹶ ﻀِ ﲔ ﺍﻟﻨﺠﺎ ﺳ ِﺔ .ﻭﻓِﻲ ﻧ ﻳ ِﻘ
ﺸ ﻐﹶﻠ ﻪﺡ ﺍﹾﻟﺤﺎ ِﻝ ﻭﹶﺃ ﻣ ﹶﻜِﻨﻬﺎ ،ﻟﹶﺎ ﻋﻠﹶﻰ ﹶﺃ ﺟ ﻬ ِﺪﻫﺎ ﻭﹶﺃ ﺷ ﺪﻫﺎ ؛ ِﻟﹶﺌﻠﱠـﺎ ﻳـ ﺻﻠﹶﺎِﺗ ِﻪ ﻋﻠﹶﻰ ﹶﺃ ﺭ ﻭ ِ ﹶﺃ ﹾﻥ ﻳﻘﹸﻮ ﻡ ﻓِﻲ
ﺼﻠﹶﺎ ِﺓ ﺼﻠﹶﺎ ِﺓ ﻭ ﺧﺸﻮ ِﻋﻬﺎ ﹶﻛ ﻤﺎ ﹸﺃ ِﻣ ﺮ ﺍﹾﻟﺠﺎِﺋ ﻊ ﺃﹶ ﹾﻥ ﻳﺒ ﺪﹶﺃ ﺑِﺎﻟ ﱠﻄﻌﺎ ِﻡ ﹶﻗﺒ ﹶﻞ ﺍﻟـ
ﺏ ﺍﻟ ﺠ ﻬ ﺪ ﻋﻤﺎ ﻋﹶﻠ ﻴ ِﻪ ِﻣ ﻦ ﹶﺃ ﺩ ِ
ﺍﹾﻟ
ﺠﺘ ِﻬﺪِﻳ ﻦ ِﺇ ﹾﺫ ﺯ ﻋ ﻢ ﹶﺃ ﱠﻥ ﺍﻟِﺎ ﺧِﺘﻴﺎ ﺭ ﹶﻟ ﻪ ﹶﺃ ﹾﻥ ﻳﻘﹸﻮ ﻡ ﻋﻠﹶﻰ ﹶﺃ ﺟ ﻬ ِﺪ ﺍﹾﻟﺤﺎ ِﻝ ،ﹶﻛﻤـﺎ
ﺾ ﺍﹾﻟ ﻤ ﻑ ﻣﺎ ﺯ ﻋﻢ ﺑ ﻌ ِﺧﻠﹶﺎ
ﺻﻠﹶﺎِﺗ ِﻪﺴ ﺢ ِﺇﺫﹶﺍ ﻗﹶﺎﻣﻮﺍ ِﻣ ﻦ ﺍﻟﱠﻠﻴ ِﻞ ﻭﹶﻗﻴﺪﻭﺍ ﹶﺃ ﹾﻗﺪﺍ ﻣ ﻬ ﻢ ،ﻭﻓِﻲ ﺾ ﺍﹾﻟﺄﹶ ﺧﺒﺎ ِﺭ ﹶﺃﻧ ﻬ ﻢ ﹶﻟِﺒﺴﻮﺍ ﺍﹾﻟ ﻤ
ﺳ ِﻤ ﻊ ﻓِﻲ ﺑ ﻌ ِ
ﻓِﻲ ﺑﻴِﺘ ِﻬ ﻢ ؛ ِﻟﻴ ﹾﺄ ﺧﺬﹸﻭﺍ ِﻋ ﹾﻠ ﻤﻬﺎ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﺟﻮﺍ ِﺯ ﺣ ﻤ ِﻞ ﺍﹾﻟﻌﺎِﻟ ِﻢ ِﻋﻠﹾ ﻤ ﻪ ِﺇﻟﹶﻰ ﹶﺃ ﻫِﻠ ِﻪ ِﺇﺫﹶﺍ ﹶﻟ ﻢ ﻳﻜﹸـ ﻦ ﻓِﻴـ ِﻪ
ﺖ ﻓِﻴ ِﻪ ِﻟ ﹾﻠ ِﻌﻠﹾـ ِﻢ ﻣ ﹶﺬﻟﱠـ ﹲﺔ ﹶﺃ ﻭ
ﻱ ﻓِﻲ ﹶﺃ ﱠﻥ ﺍﹾﻟ ِﻌ ﹾﻠ ﻢ ﻳ ﺆﺗﻰ ﻭﻟﹶﺎ ﻳ ﹾﺄﺗِﻲ ِﺇﺫﹶﺍ ﻛﹶﺎﻧ
ﻋﻠﹶﻰ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻣ ﹶﺬﱠﻟ ﹲﺔ ،ﻭﹶﺃ ﱠﻥ ﻣﺎ ﺭ ِﻭ
١٢٦
ﺻﻠﱠﻰ ﺭﺳـﻮ ﹸﻝ
ﺤ ﹶﺔ ِﺇ ﹾﺫ
ﺹ ﻟِﺂ ِﻝ ﹶﺃﺑِﻲ ﹶﻃ ﹾﻠ
ﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ﺍﹾﻟ ﻤﺘ ﻌﱢﻠ ِﻢ ﻋﻠﹶﻰ ﺍﹾﻟﻌﺎِﻟ ِﻢ ﺗﻄﹶﺎ ﻭ ﹲﻝ ،ﻭﻓِﻴ ِﻪ ﺩﻟﹶﺎﹶﻟ ﹸﺔ ﺍ ﺧِﺘﺼﺎ ٍ
ﺕ،ﺺ ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﺩﻭ ﹶﻥ ﺍﻟ ﺪﻟﹶﺎِﺋ ِﻞ ﻭﺍﹾﻟ ﻌﻠﹶﺎﻣﺎ ِ ﺍﻟﱠﻠ ِﻪ ﻓِﻲ ﺑﻴِﺘ ِﻬ ﻢ ،ﻭﹶﺃ ﺧ ﹸﺬ ﻫ ﻢ ِﻗﺒﹶﻠ ﹶﺔ ﺑﻴِﺘ ِﻬ ﻢ ِﺑﺎﻟﻨ
ﻭﻓِﻲ ﹶﻗ ﻮِﻟ ِﻪ :ﻭﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِﺇﺫﹶﺍ ﺟﺎ َﺀ ﻣﺎ ﺯ ﺣ ﻪ ،ﻣﺎ ﻳ ﺪ ﱡﻝ ﻋﻠﹶﻰ ﹶﺃﻧ ﻪ ﻛﹶﺎ ﹶﻥ ﻳﻤﺎ ِﺯ ﺣ ﻪ ﹶﻛِﺜﲑﺍ ،ﻭِﺇﺫﹶﺍ
ﺡ ،ﻭﺍﻟﺜﱠﺎﻧِﻲ ﹶﺃﻧﻬﺎ ِﺇﺑﺎﺣـ ﹸﺔ ﺼﺒﻴﺎ ِﻥ ﻣﺒﺎ
ﻚ ﺷﻴﺌﹶﺎ ِﻥ ﹶﺃ ﺣ ﺪ ﻫﻤﺎ ﹶﺃ ﱠﻥ ﻣﻤﺎ ﺯ ﺣ ﹶﺔ ﺍﻟ ﻚ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﹶﺫِﻟ ﻛﹶﺎ ﹶﻥ ﹶﻛ ﹶﺬِﻟ
ﺼ ٍﺔ ﹶﻟﹶﺄ ﺷﺒ ﻪ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻳ ﹾﻜِﺜ ﺮﻫﺎ ،ﹶﻛﻤﺎ ﻗﹶﺎ ﹶﻝ ﻓِـﻲﺖ ِﺇﺑﺎ ﺣ ﹶﺔ ﺭ ﺧ ﺼ ٍﺔ ؛ ِﻟﹶﺄﻧﻬﺎ ﹶﻟ ﻮ ﻛﹶﺎﻧ
ﺳﻨ ٍﺔ ،ﻟﹶﺎ ِﺇﺑﺎ ﺣ ﹶﺔ ﺭ ﺧ
ﺼ ﹰﺔ ﻟﹶﺎ ﺳﻨ ﹰﺔ .ﻭﻓِﻴـ ِﻪ
ﺖ ﺭ ﺧ ﺖ ﻟﹶﺎ ﺑ ﺪ ﻓﹶﺎ ِﻋﻠﹰﺎ ﹶﻓ ﻤ ﺮ ﹰﺓ "؛ ِﻟﹶﺄﻧﻬﺎ ﻛﹶﺎﻧ
ﺼﻠﱢﻲ " :ﹶﻓِﺈ ﹾﻥ ﹸﻛﻨ ﺤﺼﻰ ِﻟ ﹾﻠ ﻤ ﺴ ِﺢ ﺍﹾﻟ ﻣ
ﺨﹸﻠ ِﻖ ،ﻭﻓِﻴـ ِﻪ ﺩﻟِﻴـ ﹲﻞ ﺴ ِﻦ ﺍﹾﻟ
ِﺇ ﹾﺫ ﻣﺎ ﺯ ﺣ ﻪ ﻣﺎ ﻳ ﺪ ﱡﻝ ﻋﻠﹶﻰ ﺗ ﺮ ِﻙ ﺍﻟﺘ ﹶﻜﺒ ِﺮ ﻭﺍﻟﺘ ﺮﱡﻓ ِﻊ ،ﻭﻣﺎ ﻳ ﺪ ﱡﻝ ﻋﻠﹶﻰ ﺣ
ﻒ ﺣﺎ ﹸﻝ ﺍﹾﻟ ﻤ ﺆ ِﻣ ِﻦ ﻓِﻲ ﺍﹾﻟ ﻤﻨ ِﺰ ِﻝ ِﻣ ﻦ ﺣﺎِﻟ ِﻪ ِﺇﺫﹶﺍ ﺑ ﺮ ﺯ ،ﹶﻓﻴﻜﹸﻮ ﹸﻥ ﻓِﻲ ﺍﹾﻟ ﻤﻨـ ِﺰ ِﻝﺨﺘِﻠ
ﻋﻠﹶﻰ ﹶﺃﻧ ﻪ ﻳﺠﻮ ﺯ ﹶﺃ ﹾﻥ ﻳ
ﺾ
ﻱ ﻓِـﻲ ﺑﻌـ ِ ﺝ ﹶﺃ ﹾﻛﹶﺜ ﺮ ﺳﻜِﻴﻨ ﹰﺔ ﻭ ﻭﻗﹶﺎﺭﺍ ِﺇﻟﱠﺎ ِﻣ ﻦ ﹶﻃﺮِﻳ ِﻖ ﺍﻟ ﺮﻳﺎ ِﺀ ،ﹶﻛﻤﺎ ﺭ ِﻭ ﹶﺃ ﹾﻛﹶﺜ ﺮ ِﻣﺰﺍﺣﺎ ،ﻭِﺇﺫﹶﺍ ﺧ ﺮ
ﺱ ،ﻭِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺱ ِﺇﺫﹶﺍ ﺧﻠﹶﺎ ِﺑﹶﺄ ﻫِﻠ ِﻪ ،ﻭﹶﺃ ﺯ ﻣِﺘ ِﻬ ﻢ ِﻋﻨ ﺪ ﺍﻟﻨﺎ ِ
ﺖ ِﻣ ﻦ ﹶﺃ ﹾﻓ ﹶﻜ ِﻪ ﺍﻟﻨﺎ ِ
ﺍﹾﻟﹶﺄ ﺧﺒﺎ ِﺭ :ﻛﹶﺎ ﹶﻥ ﺯﻳ ﺪ ﺑ ﻦ ﺛﹶﺎِﺑ ٍ
ﻒ ﺳِـ ﺮ ﻩ ﻋﻠﹶﺎِﻧﻴﺘـ ﻪ ﺻ ﹶﻔ ِﺔ ﺍﹾﻟ ﻤﻨﺎِﻓ ِﻖ ﹶﺃﻧ ﻪ ﻳﺨﺎِﻟ ﻱ ﻓِﻲ ِ ﺻ ﹾﻔﻨﺎ ﹶﻓﻔِﻴ ِﻪ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﻣﺎ ﺭ ِﻭ
ﻚ ﹶﻛﻤﺎ ﻭ ﹶﺫِﻟ
ﻕ ،ﹶﻛﻤﺎ ﻗﹶﺎ ﹶﻝ ﺟ ﱠﻞ ﹶﺛﻨـﺎ ﺅ ﻩ :ﻭِﺇﺫﹶﺍ ﹶﻟﻘﹸـﻮﺍ ﺲ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌﻤﻮ ِﻡ ،ﻭِﺇﻧﻤﺎ ﻫ ﻮ ﻋﻠﹶﻰ ﻣ ﻌﻨﻰ ﺍﻟ ﺮﻳﺎ ِﺀ ﻭﺍﻟﻨﻔﹶﺎ ِ ﹶﻟﻴ
ﺴﺘ ﻬ ِﺰﺀُﻭ ﹶﻥ،
ﺤ ﻦ ﻣـ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ﻗﹶﺎﻟﹸﻮﺍ ﺁ ﻣﻨﺎ ،ﻭِﺇﺫﹶﺍ ﺧﹶﻠﻮﺍ ِﺇﻟﹶﻰ ﺷﻴﺎﻃِﻴِﻨ ِﻬ ﻢ ﻗﹶﺎﻟﹸﻮﺍ ِﺇﻧﺎ ﻣ ﻌ ﹸﻜ ﻢِ ،ﺇﻧﻤﺎ ﻧ
ﺱ ﻓِﻲ ﺍﹾﻟ ﻮﺟﻮ ِﻩ ،ﻭﹶﻗ ِﺪ ﺍ ﺣﺘ ﺞ ِﺑ ﻬﺬﹶﺍ ﺍﹾﻟ ﻤ ﻌﻨـﻰ ﺕ ﺍﻟﺘ ﹶﻔ ﺮ ِ ﻭﻓِﻲ ﹶﻗ ﻮِﻟ ِﻪ :ﹶﻓﺮﺁ ﻩ ﺣﺰِﻳﻨﺎ ،ﻣﺎ ﻳ ﺪ ﱡﻝ ﻋﻠﹶﻰ ِﺇﹾﺛﺒﺎ ِ
ﺽ ﹶﻏﻴ ﺮ ﻫﻤﺎ ،ﻭﻓِﻴ ِﻪ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶـﻰ ﺾ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ِﻔﺮﺍ ﺳ ِﺔ ِﺑﻤﺎ ﻳﻄﹸﻮ ﹸﻝ ِﺫ ﹾﻛ ﺮ ﻩ ،ﻭﺃﹶ ﹾﻛ ﺮ ﻩ ﺍﹾﻟِﺈ ﹾﻛﺜﹶﺎ ﺭ ِﺇ ِﺫ ﺍﹾﻟ ﻐ ﺮ
ﺑﻌ
ﺤ ﺰ ِﻥ ﺍﹾﻟﻜﹶﺎ ِﻣ ِﻦ ﻓِﻲ
ﺤ ﺰ ِﻥ ﺍﻟﻈﱠﺎ ِﻫ ِﺮ ِﻓﻲ ﻭ ﺟ ِﻬ ِﻪ ﻋﻠﹶﻰ ﺍﹾﻟ
ﺍﻟِﺎ ﺳِﺘ ﺪﻟﹶﺎ ِﻝ ﺑِﺎﹾﻟ ِﻌﺒ ﺮ ِﺓ ِﻟﹶﺄ ﻫِﻠﻬﺎِ ،ﺇ ِﺫ ﺍ ﺳﺘ ﺪ ﱠﻝ ﺑِﺎﹾﻟ
ﹶﻗ ﹾﻠِﺒ ِﻪ ،ﺣﺘﻰ ﺣﺪﺍ ﻩ ﻋﻠﹶﻰ ﺳﺆﺍ ِﻝ ﺣﺎِﻟ ِﻪ ،ﻭﻓِﻲ ﹶﻗ ﻮِﻟ ِﻪ" :ﻣﺎ ﺑﺎ ﹸﻝ ﹶﺃﺑِﻲ ﻋ ﻤﻴ ٍﺮ ؟ " ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶـﻰ ﹶﺃ ﱠﻥ ﻣِـ ﻦ
ﺾ ﹶﺃ ﻫ ِﻞ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ -ﻋﻠﹶﻰ
ﺴﹶﺄ ﹶﻝ ﻋ ﻦ ﺣﺎِﻟ ِﻪ ،ﻭﻓِﻴ ِﻪ ﺩﻟِﻴ ﹲﻞ -ﹶﻛﻤﺎ ﻗﹶﺎ ﹶﻝ ﺑ ﻌ
ﺖ ﹶﺃﺧﺎ ﻙ ﹶﺃ ﹾﻥ ﺗ ﺴﻨ ِﺔ ِﺇﺫﹶﺍ ﺭﹶﺃﻳ ﺍﻟ
ﺖ :ﻣـﺎ ﺖ ﹶﺃﺧﺎ ﻙ ﻋ ﻦ ﺣﺎِﻟ ِﻪ ﹸﻗ ﹾﻠ ﻆ ﺑﻴ ﻦ ﺳﺆﺍﹶﻟﻴ ِﻦ ،ﹶﻓِﺈﺫﹶﺍ ﺳﹶﺄﹾﻟ ﺴﻨ ِﺔ ﻓِﻲ ﺗ ﹾﻔﺮِﻳ ِﻖ ﺍﻟﱠﻠ ﹾﻔ ِ
ﺏ ﺑِﺎﻟ
ﺴ ِﻦ ﺍﹾﻟﹶﺄ ﺩ ِﺣ
ﺖ ﹶﻏﻴ ﺮ ﻩ
ﻚ ﻳﺎ ﹶﺃﺑﺎ ﹶﻗﺘﺎ ﺩ ﹶﺓ ؟ " ،ﻭِﺇﺫﹶﺍ ﺳﹶﺄﹾﻟ ﺚ ﹶﺃﺑِﻲ ﹶﻗﺘﺎ ﺩ ﹶﺓ" :ﻣﺎ ﹶﻟ ﻚ ؟ ﹶﻛﻤﺎ ﻗﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ ﻓِﻲ ﺣﺪِﻳ ِ ﹶﻟ
ﺚ" :ﻣﺎ ﺑـﺎ ﹸﻝ ﹶﺃﺑِـﻲ ﺤﺪِﻳ ِ ﺖ" :ﻣﺎ ﺑﺎ ﹸﻝ ﹶﺃﺑِﻲ ﹸﻓﻠﹶﺎ ٍﻥ ؟ " ﹶﻛﻤﺎ ﻗﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ ﻓِﻲ ﻫﺬﹶﺍ ﺍﹾﻟ ﻋ ﻦ ﺣﺎِﻟ ِﻪ ﹸﻗ ﹾﻠ
ﺕ ﺧﺒ ِﺮ ﺍﹾﻟﻮﺍ ِﺣ ِﺪ ،ﻭﻓِﻴ ِﻪ
ﻋ ﻤﻴ ٍﺮ ؟ " ،ﻭﻓِﻲ ﺳﺆﺍِﻟ ِﻪ ﻣ ﻦ ﺳﹶﺄ ﹶﻝ ﻋ ﻦ ﺣﺎ ِﻝ ﹶﺃﺑِﻲ ﻋ ﻤﻴ ٍﺮ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ِﺇﹾﺛﺒﺎ ِ
ﻚ ﺣﺘﻰ
ﺏ ﻳ ﹾﻜ ﺮ ﻩ ﹶﺫِﻟ ﺨﻄﱠﺎ ِ ﺩِﻟﻴ ﹲﻞ ﻋﻠﹶﻰ ﹶﺃﻧ ﻪ ﻳﺠﻮ ﺯ ﹶﺃ ﹾﻥ ﻳ ﹶﻜﻨﻰ ﻣ ﻦ ﹶﻟ ﻢ ﻳﻮﹶﻟ ﺪ ﹶﻟ ﻪ ،ﻭﹶﻗ ﺪ ﻛﹶﺎ ﹶﻥ ﻋ ﻤ ﺮ ﺑ ﻦ ﺍﹾﻟ
ﺐ ِﺑ ِﻪ ،ﺗ ﺮ ﹸﻛ ﻪ ﺍﻟﻨ ِﻜ ﲑ ﺑ ﻌ ﺪ ﻣـﺎ
ﺕ ﻧ ﻐﻴ ﺮ ﻩ ﺍﱠﻟﺬِﻱ ﻛﹶﺎ ﹶﻥ ﻳ ﹾﻠ ﻌ
ﹸﺃ ﺧِﺒ ﺮ ِﺑ ِﻪ ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ ،ﻭﻓِﻲ ﹶﻗ ﻮِﻟ ِﻪ :ﻣﺎ
١٢٧
ﺼ ِﺔ ِﻟ ﹾﻠﻮﺍﻟِـ ﺪﻳ ِﻦ
ﺼﺒﻴﺎ ِﻥ ،ﻭﻓِﻴ ِﻪ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﺍﻟ ﺮ ﺧ
ﺐ ﻟِﻠ
ﺼ ِﺔ ﻓِﻲ ﺍﻟﱠﻠ ِﻌ ِ
ﻚ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﺍﻟ ﺮ ﺧ
ﺳ ِﻤ ﻊ ﹶﺫِﻟ
ﺾﺐ ِﺇﺫﹶﺍ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ِﻣ ﻦ ﺩﻭﺍﻋِﻲ ﺍﹾﻟ ﹸﻔﺠﻮ ِﺭ ،ﻭﹶﻗ ﺪ ﻛﹶـﺎ ﹶﻥ ﺑﻌـ ﺼِﺒ ﻲ ﻭﻣﺎ ﻳﺮﻭ ﻡ ِﻣ ﻦ ﺍﻟﱠﻠ ِﻌ ِ ﺨِﻠﻴ ِﺔ ﺍﻟ
ﻓِﻲ ﺗ
ﺼﺒﻴﺎ ِﻥ
ﺐ ﺍﻟـ ﻕ ﺍﹾﻟﻤﺎ ِﻝ ﻓِﻲ ﻣﻠﹶﺎﻋِـ ِ ﺨﱢﻠﻴﺎ ﻩ ،ﻭﻓِﻴ ِﻪ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﹶﺃﻥﱠ ِﺇﻧﻔﹶﺎ ﲔ ﻳ ﹾﻜ ﺮ ﻩ ِﻟﻮﺍِﻟ ﺪﻳ ِﻪ ﹶﺃ ﹾﻥ ﻳ
ﺤ ﺍﻟﺼﺎِﻟ ِ
ﺲ ِﻣ ﻦ ﹶﺃ ﹾﻛ ِﻞ ﺍﹾﻟﻤﺎ ِﻝ ﺑِﺎﹾﻟﺒﺎ ِﻃ ِﻞ ِﺇﺫﹶﺍ ﻟﹶ ﻢ ﻳ ﹸﻜ ﻦ ِﻣ ﻦ ﺍﹾﻟ ﻤﻠﹶﺎﻫِﻲ ﺍﹾﻟ ﻤﻨ ِﻬﻴ ِﺔ ،ﻭﻓِﻴ ِﻪ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ِﺇ ﻣﺴﺎ ِﻙ ﺍﻟ ﱠﻄﻴ ِﺮ ﹶﻟﻴ
ﺨﻠﹸﻮ ِﻣ ﻦ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﺍﻟﻨ ﻐﻴ ﺮ ﹸﺓ
ﻚ ﹶﺃﻧ ﻪ ﻟﹶﺎ ﻳ
ﺡ ﺍﻟ ﱠﻄﻴ ِﺮ ؛ ِﻟ ﻤﻨ ِﻌ ِﻪ ِﻣ ﻦ ﺍﻟ ﱠﻄﻴﺮﺍ ِﻥ ﻭ ﹶﺫِﻟ
ﺺ ﺟﻨﺎ ِ
ﺺ ،ﻭﹶﻗ ﻓِﻲ ﺍﹾﻟ ﹶﻘ ﹶﻔ ِ
ﺻ ﹶﺔ
ﺤ ِﻮ ِﻩ ِﻣ ﻦ ﺷ ﺪ ِﺭ ﺟ ٍﻞ ﹶﺃ ﻭ ﹶﻏﻴ ِﺮ ِﻩ ،ﹶﺃ ﻭ ﹶﺃ ﹾﻥ ﺗﻜﹸـﻮ ﹶﻥ ﻣﻘﹾـﺼﻮ ﺺ ﹶﺃ ﻭ ﻧ ﺐ ِﺑﻬﺎ ﻓِﻲ ﹶﻗ ﹶﻔ ٍ
ﺍﱠﻟﺘِﻲ ﻛﹶﺎ ﹶﻥ ﻳ ﹾﻠ ﻌ
ﺾ
ﺱ ﻋﹶﻠﻴ ِﻪ ؛ ِﻟﹶﺄﻧ ﻪ ﻓِﻲ ﻣ ﻌﻨﺎ ﻩ ،ﻭﻗﹶـ ﺪ ﻛﹶـﺎ ﹶﻥ ﺑﻌـ ﺹ ﻓﹶﺎﹾﻟﺒﺎﻗِﻲ ِﻗﻴﺎ ﺡ ،ﹶﻓﹶﺄﻳ ﻬﻤﺎ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ﻤﻨﺼﻮ ﺠﻨﺎ ِ
ﺍﹾﻟ
ﺻﻄﹶﺎ ﺩ ﺺ ،ﻭﻓِﻴ ِﻪ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺭ ﺟﻠﹰﺎ ﹶﻟ ِﻮ ﺍ ﺴ ﻪ ﻓِﻲ ﺍﹾﻟ ﹶﻘ ﹶﻔ ِ ﺡ ﺍﻟﻄﱠﺎِﺋ ِﺮ ﻭ ﺣﺒ ﺼﺤﺎﺑ ِﺔ ﻳ ﹾﻜ ﺮ ﻩ ﹶﻗﺺ ﺟﻨﺎ ِﺍﻟ
ﻚ ِﻟﹶﺄ ﱠﻥ ﺍﻟﻨﺒِـ ﻲ ﺣـ ﺮ ﻡ ﺤ ﺮ ﻡ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﻋﹶﻠﻴ ِﻪ ِﺇ ﺭﺳﺎﹸﻟ ﻪ ،ﻭ ﹶﺫِﻟ
ﺤ ﺮ ِﻡ ،ﹸﺛ ﻢ ﹸﺃ ﺩ ِﺧ ﹶﻞ ﺍﹾﻟ
ﺝ ﺍﹾﻟ
ﺻﻴﺪﺍ ﺧﺎ ِﺭ
ﺻ ِﻄﻴﺎ ﺩ ﺑﻴ ﻦ ﻟﹶﺎﺑﺘ ِﻲ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ،ﻭﹶﺃﺟﺎ ﺯ ِﻟﹶﺄﺑِﻲ ﻋ ﻤﻴ ٍﺮ ِﺇ ﻣﺴﺎ ﹶﻛ ﻪ ،ﻓِﻴﻬﺎ ﻭﻛﹶﺎ ﹶﻥ ﺍﺑـ ﻦ ﺍﻟ ﺰﺑﻴـ ِﺮ ﻳ ﹾﻔﺘِـﻲ ﺍﻟِﺎ
ﺻﻴﺪﺍ ﹸﺛ ﻢ ﹶﺃ ﺣ ﺮ ﻡ ﻭ ﻫ ﻮ ﻓِﻲ ﻳ ِﺪ ِﻩ ﹶﻓ ﻌﹶﻠﻴـ ِﻪ ِﺇ ﺭﺳـﺎﹸﻟ ﻪ،
ﺻﻄﹶﺎ ﺩ ﺠِﺘ ِﻪ ِﻓﻴ ِﻪ ﹶﺃ ﱠﻥ ﻣ ِﻦ ﺍ ﻚ ﻭ ِﻣ ﻦ ﺣ ِﺑِﺈ ﻣﺴﺎ ِﻙ ﹶﺫِﻟ
ﺴﹶﺄﹶﻟﺘﻴ ِﻦ ﹶﻛﻤـﺎ ﻕ ﺍﻟﺸﺎِﻓ ِﻌ ﻲ ﺑـﻴ ﻦ ﺍﹾﻟﻤـ ﺤ ﺮ ﻡ ،ﻭﹶﻓ ﺮ
ﺤ ﱢﻞ ،ﹸﺛ ﻢ ﹶﺃ ﺩ ﺧﹶﻠ ﻪ ﺍﹾﻟ
ﺻﻄﹶﺎ ﺩ ﻓِﻲ ﺍﹾﻟ ِ ﻚ ِﺇﺫﹶﺍ ﺍ
ﹶﻓ ﹶﻜ ﹶﺬِﻟ
ﺼﻴ ﺪ ﻓِﻲ ِﻣ ﹾﻠ ِﻜ ِﻪ ﹶﻓ ﻌﹶﻠﻴ ِﻪ ِﺇ ﺭﺳﺎﹸﻟ ﻪ ،ﻭ ﻣ ِﻦ ﺍﺻـﻄﹶﺎ ﺩ ﻩ ﺛﹸـ ﻢ
ﺻﻄﹶﺎ ﺩ ،ﹸﺛ ﻢ ﹶﺃ ﺣ ﺮ ﻡ ﻭﺍﻟ ﺻ ﹾﻔﻨﺎ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻣ ِﻦ ﺍ ﻭ
ﺼ ِﻐ ِﲑ ﺤ ﺮ ﻡ ،ﹶﻓﻠﹶﺎ ِﺇ ﺭﺳﺎ ﹶﻝ ﻋﹶﻠﻴ ِﻪ .ﻭﻓِﻲ ﹶﻗ ﻮِﻟ ِﻪ" :ﻣﺎ ﹶﻓ ﻌ ﹶﻞ ﺍﻟﻨ ﻐﻴ ﺮ ؟ " ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶـﻰ ﺟـﻮﺍ ِﺯ ﺗـ ﹶﺃ ﺩ ﺧﹶﻠ ﻪ ﺍﹾﻟ
ﺤ ﹶﺔ ﻳ ﹶﻜﻨﻰ ﹶﺃﺑﺎ ﻋ ﻤﻴ ٍﺮ،
ﻚ ﺍﹾﻟ ﻤ ﻌﻨﻰ ﻓِﻲ ﹶﻗ ﻮِﻟ ِﻪ ﻛﹶﺎ ﹶﻥ ﺍﺑ ﻦ ِﻟﹶﺄﺑِﻲ ﹶﻃ ﹾﻠ ﺻ ﻐ ﺮ ﺍﻟﻨ ﻐﻴ ﺮ ﹶﺓ ،ﻭ ﹶﻛ ﹶﺬِﻟ
ﺍﹾﻟﹶﺄ ﺳﻤﺎ ِﺀ ﹶﻛﻤﺎ
ﺚ
ﻚ ﺩﻟِﻴ ﹲﻞ ﹶﺃ ﱠﻥ ﹶﻗ ﻮ ﹶﻝ ﺍﻟﻨِﺒ ﻲ ﻓِﻲ ﺣﺪِﻳ ٍ ﻚ ﻳﺒﻜِﻲ ﹶﺃﺑﻮ ﻋ ﻤﻴ ٍﺮ ،ﹶﻓﻔِﻲ ﹶﺫِﻟ ﻭﻛﹶﺎ ﹶﻥ ﺍﻟﻨِﺒ ﻲ ﺇِﺫﹶﺍ ﻣﺎ ﺯ ﺣ ﻪ ِﺑ ﹶﺬِﻟ
ﺼِﺒ ﻲ
ﻚ ﹶﺃ ﱠﻥ ﺑﻜﹶﺎ َﺀ ﺍﻟ ﺲ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌﻤﻮ ِﻡ ﻓِﻲ ﺟﻤِﻴ ِﻊ ﺑﻜﹶﺎِﺋ ِﻪ ،ﻭ ﹶﺫِﻟ ﺵ ﹶﻟﻴ ﺁ ﺧ ﺮِ :ﺇﺫﹶﺍ ﺑﻜﹶﻰ ﺍﹾﻟﻴﺘِﻴ ﻢ ﺍ ﻫﺘ ﺰ ﺍﹾﻟ ﻌ ﺮ
ﻑ
ﺨ ﻮ ِ ﺤ ﺰ ِﻥ ﹶﺃ ِﻭ ﺍﹾﻟ
ﺡ ﻭﺍﹾﻟ ﻤﻠﹶﺎ ﹶﻃ ﹶﻔ ِﺔ ،ﻭﺍﻟﹾﺂ ﺧ ﺮ ﺑﻜﹶﺎ ُﺀ ﺍﹾﻟ
ﺿ ﺮﺑﻴ ِﻦ :ﹶﺃ ﺣ ﺪ ﻫﻤﺎ ﺑﻜﹶﺎﺀُ ﺍﻟ ﺪﻟﹶﺎ ِﻝ ِﻋﻨ ﺪ ﺍﹾﻟ ِﻤﺰﺍ ِ
ﻋﻠﹶﻰ
ﺲ ﻓِـﻲ ﺖ ﻳﺘِﻴﻤﺎ ﹶﺃ ﻭ ﻟﹶﺎ ﹶﻃ ﹾﻔﺘ ﻪ ﹶﻓﺒﻜﹶﻰ ﹶﻓﻠﹶـﻴ
ِﻋﻨ ﺪ ﺍﻟ ﱡﻈ ﹾﻠ ِﻢ ﹶﺃ ِﻭ ﺍﹾﻟ ﻤﻨ ِﻊ ﻋﻤﺎ ِﺑ ِﻪ ِﺇﹶﻟﻴ ِﻪ ﺍﹾﻟﺤﺎ ﺟ ﹸﺔ ،ﹶﻓِﺈﺫﹶﺍ ﻣﺎ ﺯ ﺣ
ﺤﻜِﻴ ﻢ ﻟﹶﺎ ﻳﻮﺍ ِﺟ ﻪ
ﺱ ﹶﺃ ﱠﻥ ﺍﹾﻟ
ﺾ ﺍﻟﻨﺎ ِ ﺵ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ،ﻭﹶﻗ ﺪ ﺯ ﻋ ﻢ ﺑ ﻌ ﻚ ِﺇ ﹾﻥ ﺷﺎ َﺀ ﺍﻟﱠﻠ ﻪ ﺗﻌﺎﻟﹶﻰ ﺍ ﻫِﺘﺰﺍ ﺯ ﻋ ﺮ ِ ﹶﺫِﻟ
ﺤﻜِﻴ ِﻢ ﻓِﻲ ِﺧﻄﹶﺎِﺑ ِﻪ ﹶﺃ ﹾﻥ ﺻ ﹶﻔ ﹸﺔ ﺍﹾﻟ
ﻚ ،ﺑ ﹾﻞ ِ ﺲ ﹶﻛ ﹶﺬِﻟ ﺻﺤﺎِﺑﻨﺎ :ﹶﻟﻴ ﺾ ﹶﺃ ﺏ ﹶﻏﻴ ﺮ ﺍﹾﻟﻌﺎِﻗ ِﻞ ،ﻭﻗﹶﺎ ﹶﻝ ﺑ ﻌ ﺨﻄﹶﺎ ِ ﺑِﺎﹾﻟ ِ
ﻚ ﺩﻟِﻴ ﹲﻞ ،ﹶﺃﻟﹶﺎ ﺗﺮﻯ ﹶﺃﻧـ ﻪ ﺚ ﹶﻛ ﹶﺬِﻟ ﺤﺪِﻳ ِ ﺿ ِﻌ ِﻪ ،ﻭﻛﹶﺎ ﹶﻥ ﻓِﻲ ﻫﺬﹶﺍ ﺍﹾﻟ ﺏ ﻓِﻲ ﹶﻏﻴ ِﺮ ﻣ ﻮ ِ ﺨﻄﹶﺎ ﻀ ﻊ ﺍﹾﻟ ِ ﻟﹶﺎ ﻳ
ﺡ ﹶﻓﻘﹶﺎ ﹶﻝ" :ﻳﺎ ﹶﺃﺑﺎ ﻋ ﻤﻴ ٍﺮ ،ﻣﺎ ﹶﻓ ﻌ ﹶﻞ ﺍﻟﻨ ﻐﻴ ﺮ ؟ " ﻭﻟﹶـ ﻢ ﻳﻮﺍ ِﺟﻬـ ﻪ
ﺏ ِﻋﻨ ﺪ ﺍﹾﻟ ِﻤﺰﺍ ِ
ﺨﻄﹶﺎ ِ ﺼ ِﻐ ﲑ ﺑِﺎﹾﻟ ِ ﻭﺍ ﺟ ﻪ ﺍﻟ
ﺐ ﹶﻏﻴ ﺮ ﻩ ،ﹶﻓﻘﹶﺎ ﹶﻝ" :ﻣﺎ ﺑﺎ ﹸﻝ ﹶﺃﺑِﻲ ﻋ ﻤﻴ ٍﺮ ؟ " ،ﻭﻓِﻴ ِﻪ ﺩﻟِﻴـ ﹲﻞ ﺕ ،ﺑ ﹾﻞ ﺧﺎ ﹶﻃ ﺴﺆﺍ ِﻝ ِﻋﻨ ﺪ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻭﺍﹾﻟِﺈﹾﺛﺒﺎ ِ
ﺑِﺎﻟ
١٢٨
ﺱ ﹸﻛﱠﻠ ﻬ ﻢ ﻋﻠﹶﻰ ﻋ ﹾﻘِﻠ ِﻪ ،ﻭﻓِﻲ
ﺤ ِﻤ ﹶﻞ ﺍﻟﻨﺎ
ﺱ ﻋﻠﹶﻰ ﹶﻗ ﺪ ِﺭ ﻋﻘﹸﻮِﻟ ِﻬ ﻢ ،ﻭﹶﻟﺎ ﻳ
ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ِﻟ ﹾﻠﻌﺎِﻗ ِﻞ ﹶﺃ ﹾﻥ ﻳﻌﺎ ِﺷ ﺮ ﺍﻟﻨﺎ
ﺝ ﻋﻠﹶﻰ ﺍﻟ ﺮ ﺟ ِﻞ ﻓِﻲ ﹶﺃ ﹾﻥ ﻳﻘِﻴـ ﹸﻞ ﺴ ِﻢ ﺑِﺎﻟﱠﻠﻴ ِﻞ ﻭﹶﺃ ﹾﻥ ﻟﹶﺎ ﺣ ﺮ
ﻧ ﻮ ِﻣ ِﻪ ِﻋﻨ ﺪ ﻫ ﻢ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ِﻋﻤﺎ ﺩ ﺍﹾﻟ ﹶﻘ
ﻑ ﻣـﺎ
ﺑِﺎﻟﻨﻬﺎ ِﺭ ِﻋﻨ ﺪ ﺍ ﻣ ﺮﹶﺃ ٍﺓ ﻓِﻲ ﹶﻏﻴ ِﺮ ﻳ ﻮ ِﻣﻬﺎ ،ﻭﻓِﻴ ِﻪ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﺳﻨ ِﺔ ﺍﹾﻟ ﹶﻘﻴﻠﹸﻮﹶﻟ ِﺔ ،ﻭﻓِﻴ ِﻪ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ِﺧﻠﹶﺎ ِ
ﻚ ﻣِـ ﻦﺤ ﻮ ﹶﺫِﻟ
ﺤﻜﱠﺎ ِﻡ ﻭﺍﹾﻟﹸﺄ ﻣﺮﺍ ِﺀ ﻓِﻲ ﻣﻨ ِﺰ ِﻝ ﺍﻟ ﺮ ِﻋﻴ ِﺔ ﻭﻧ
ﺤﻜﱠﺎ ِﻡ ﹶﺃ ﱠﻥ ﻧ ﻮ ﻡ ﺍﹾﻟ
ﺏ ﺍﹾﻟ
ﻀ ﻬ ﻢ ﻓِﻲ ﹶﺃ ﺩ ِ ﺯ ﻋ ﻢ ﺑ ﻌ
ﻑ ﻗﹶـ ﻮ ِﻝ ﻣـ ﻦ ﻂ ﻣﺮﻭ َﺀ ﹶﺓ ﺍﹾﻟﺤﺎ ِﻛ ِﻢ ،ﻭﻓِﻲ ﻧ ﻮ ِﻣ ِﻪ ﻋﻠﹶﻰ ِﻓﺮﺍ ِﺷﻬﺎ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ِﺧﻠﹶﺎ ِ ﺴ ِﻘ ﹸﺍﻟﹾﹶﺄ ﹾﻓﻌﺎ ِﻝ ﺩﻧﺎ َﺀ ﹲﺓ ﺗ
ﺲ ﹶﺛ ﻮﺑﻬﺎ ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻋﻠﹶـﻰ ﺤ ﺮ ٍﻡ ،ﹶﺃ ﻭ ﻳ ﹾﻠﺒ
ﺖ ﹶﻟ ﻪ ِﺑ ﻤ
ﺴ ﺲ ﺍ ﻣ ﺮﹶﺃ ٍﺓ ﹶﻟﻴ
ﺠِﻠ ِ
ﺲ ﺍﻟ ﺮ ﺟ ﹸﻞ ﻓِﻲ ﻣ ﺠِﻠ ﹶﻛ ِﺮ ﻩ ﹶﺃ ﹾﻥ ﻳ
ﺐ ،ﻭِﺇ ﹾﻥ ﺗ ﹾﻘﻄِﻴ ِﻊ ﺍﻟ ﺮﺟﺎ ِﻝ ،ﻭﻓِﻴ ِﻪ ﹶﺃﻧ ﻪ ﻳﺠﻮ ﺯ ﹶﺃ ﹾﻥ ﻳ ﺪ ﺧ ﹶﻞ ﺍﹾﻟ ﻤ ﺮ ُﺀ ﻋﻠﹶﻰ ﺍ ﻣ ﺮﹶﺃ ٍﺓ ﻓِﻲ ﻣﻨ ِﺰِﻟﻬﺎ ﻭ ﺯ ﻭ ﺟﻬﺎ ﻏﹶﺎِﺋ
ﻁ ﹶﻟ ﻪ ﻭﻧ ﻮ ِﻣ ِﻪ ﻋﻠﹶﻰ ِﻓﺮﺍ ِﺷﻬﺎ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ِﺇ ﹾﻛﺮﺍ ِﻡ ﺍﻟﺰﺍِﺋ ِﺮ، ﻀ ِﺢ ﺍﹾﻟِﺒﺴﺎ ِ ﺤ ﺮ ٍﻡ ﹶﻟ ﻪ ،ﻭﻓِﻲ ﻧ ﺕ ﻣ ﹶﻟ ﻢ ﺗ ﹸﻜ ﻦ ﺫﹶﺍ
ﺐ ﺍﻟﺼﻮ ِﺭ ﻗﹶـ ِﺪ ﻒ ﹶﺃﻧ ﻌ ﻢ ﻭﺻﺎ ِﺣ ﺴﻨ ِﺔ ،ﻭﹶﺃ ﱠﻥ ﹶﻗ ﻮﹶﻟ ﻪ " :ﹶﻛ ﻴ ﻒ ﻟِﻠ
ﻒ ﹶﻏﻴ ﺮ ﻣﺨﺎِﻟ ٍ ﺨﻔِﻴ ﻭﻓِﻴ ِﻪ ﹶﺃ ﱠﻥ ﺍﻟﺘﻨ ﻌ ﻢ ﺍﹾﻟ
ﺽﺲ ِﺑ ﹶﻔ ﺮ ٍ
ﺲ ﻋﻠﹶﻰ ﺍﹾﻟ ﻌﻤﻮ ِﻡ ِﺇﻟﱠﺎ ﻓِﻴﻤﺎ ﻋﺪﺍ ﺍﻟﺘﻨ ﻌ ﻢ ﺍﹾﻟ ﹶﻘﻠِﻴ ﹶﻞ ،ﻭﻓِﻴ ِﻪ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﹶﺃﻧ ﻪ ﹶﻟﻴ ﺍﹾﻟﺘ ﹶﻘ ﻢ ﺍﻟﺼﻮ ﺭ "ﹶﻟﻴ
ﺏﻒ ِﺇﻟﹶﻰ ﺑـﺎ ِ ﻀﻴ ِ ﺸﻴِﻴ ِﻊ ﺍﻟ
ﺏ ﺍﻟﺪﺍ ِﺭ ،ﹶﻛﻤﺎ ﹶﺃ ﻣ ﺮ ﺍﻟﻨِﺒ ﻲ ِﺑﺘ ﺸﻴ ﻊ ﺍﻟﺰﺍِﺋ ﺮ ِﺇﻟﹶﻰ ﺑﺎ ِ
ﻋﻠﹶﻰ ﺍﹾﻟ ﻤﺰﻭ ِﺭ ﹶﺃ ﹾﻥ ﻳ
ﻒ ﹶﺃ ﻫ ﹸﻞ ﺍﹾﻟ ِﻌﻠﹾـ ِﻢ ﻓِـﻲ ﺏ ،ﻭﹶﻗ ِﺪ ﺍ ﺧﺘﹶﻠ ﺸﻴِﻴ ﻌ ﻬ ﻢ ﹶﻟ ﻪ ِﺇﻟﹶﻰ ﺍﹾﻟﺒﺎ ِ
ﺚ ﺗ ﺤﺪِﻳ ِ ﺍﻟﺪﺍ ِﺭِ ،ﺇ ﹾﺫ ﹶﻟ ﻢ ﻳ ﹾﺬ ﹶﻛ ﺮ ﻓِﻲ ﻫﺬﹶﺍ ﺍﹾﻟ
ﺚ ِﻫﻨ ﺪ ﺑ ِﻦ ﹶﺃﺑِﻲ ﻫﺎﹶﻟ ﹶﺔ :ﻛﹶﺎﻧﻮﺍ ِﺇﺫﹶﺍ ﺩ ﺧﻠﹸﻮﺍ ﻋﹶﻠﻴ ِﻪ ﻟﹶـﺎ ﺻ ﹶﻔ ِﺔ ﺍﻟﻨِﺒ ﻲ ﻓِﻲ ﺣﺪِﻳ ِ ﺴ ِﲑ ﻣﺎ ﹸﺫ ِﻛ ﺮ ِﻣ ﻦ ِ ﺗ ﹾﻔ ِ
ﻕ ﺍﹾﻟ ِﻌﻠﹾـ ِﻢ، ﻀ ﻬ ﻢ :ﹶﺃﺭﺍ ﺩ ﺑِـ ِﻪ ﹸﺫﻭﺍ ﻀ ﻬ ﻢ ﹶﺃﺭﺍ ﺩ ِﺑ ِﻪ ﺍﻟ ﱠﻄﻌﺎ ﻡ ،ﻭﻗﹶﺎ ﹶﻝ ﺑ ﻌ
ﻕ ،ﻗﹶﺎ ﹶﻝ ﺑ ﻌ
ﻳ ﹾﻔﺘ ِﺮﻗﹸﻮ ﹶﻥ ِﺇﻟﱠﺎ ﻋ ﻦ ﹸﺫﻭﺍ ٍ
ﻕ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ِﺇ ﹾﺫ ﹶﻗ ﺪ ﹶﺃﺫﹶﺍﹶﻗ ﻬ ﻢ ﺍﹾﻟ ِﻌ ﹾﻠ ﻢ،
ﺚ ﺍﻟ ﺪﻟِﻴ ﹸﻞ ﻋﻠﹶﻰ ﺗ ﹾﺄﻭِﻳ ِﻞ ﻣ ﻦ ﺗﹶﺄ ﻭﹶﻟ ﻪ ﻋﻠﹶﻰ ﹸﺫﻭﺍ ِ ﺤﺪِﻳ ِ ﺴ ِﲑ ﻫﺬﹶﺍ ﺍﹾﻟ ﹶﻓﻔِﻲ ﺗ ﹾﻔ ِ
ﺻ ﹶﻔِﺘ ِﻪ ﹶﺃﻧ ﻪ ﻛﹶﺎ ﹶﻥ ﻳﻮﺍﺳِﻲ ﺑﻴ ﻦ ﺟﹶﻠﺴﺎِﺋ ِﻪ ﺣﺘﻰ ﻳ ﹾﺄ ﺧ ﹶﺬﻕ ﺍﻟ ﱠﻄﻌﺎ ِﻡ ،ﻭﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ِ ﻭﹶﻟ ﻢ ﻳ ﹾﺬ ﹶﻛ ﺮ ﻓِﻴ ِﻪ ﹸﺫﻭﺍ
ﺡ
ﺻﺎﹶﻓ ﺢ ﹶﺃﻧﺴﺎ ،ﻭﻣﺎ ﺯ ﻚ ﹶﻓ ﻌ ﹶﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻓِﻲ ﺩﺧﻮِﻟ ِﻪ ﻋﻠﹶﻰ ﹸﺃ ﻡ ﺳﹶﻠﻴ ٍﻢ ﻆ ،ﻭ ﹶﻛ ﹶﺬِﻟ ﺤﱟ ِﻣﻨ ﻪ ﹸﻛ ﱞﻞ ِﺑ
ﺠﻤِﻴ ﻊ ِﻣ ﻦ ﺑ ﺮ ﹶﻛﺘِـ ِﻪ ،ﻭِﺇ ﹾﺫ ﻛﹶـﺎ ﹶﻥ ﺵ ﹸﺃ ﻡ ﺳﹶﻠﻴ ٍﻢ ﺣﺘﻰ ﻧﺎ ﹶﻝ ﺍﹾﻟ
ﺼ ِﻐ ﲑ ،ﻭﻧﺎ ﻡ ﻋﻠﹶﻰ ِﻓﺮﺍ ِ
ﹶﺃﺑﺎ ﻋ ﻤﻴ ٍﺮ ﺍﻟ
ﻆ ﹸﻃ ﺮِﻗ ِﻪ ﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﻧﺎِﻓﹶﻠ ﹰﺔ ،ﻭﻓِﻴ ِﻪ ﹶﺃ ﱠﻥ ﹶﻗ ﻮﻣﺎﺤ ﱡﻔ ِ ﺴِﻠ ٍﻢ ﹶﻓﹶﺄﹶﻗ ﱡﻞ ﻣﺎ ﻓِﻲ ﺗ ﻀ ﹰﺔ ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ﻣ ﺐ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﹶﻓﺮِﻳ
ﹶﻃﹶﻠ
ﺠﻮﺍ ِﺯ ﺧﺒ ِﺮ ﺍﻟِﺎﹾﺛﻨﻴ ِﻦ ِﻗﻴﺎﺳﺎ ﻋﻠﹶﻰ ﻀ ﻬ ﻢ ِﺑ ﹶﺃﻧ ﹶﻜﺮﻭﺍ ﺧﺒ ﺮ ﺍﹾﻟﻮﺍ ِﺣ ِﺪ ،ﹸﺛ ﻢ ﺍ ﹾﻓﺘ ﺮﻗﹸﻮﺍ ﻓِﻴ ِﻪ ﻭﺍ ﺧﺘﹶﻠﻔﹸﻮﺍ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺑ ﻌ
ﻉ ِﺑ ﹶﻘ ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﺟ ﱠﻞ ِﺫ ﹾﻛ ﺮ ﻩ :ﹶﻓﹶﻠ ﻮﻟﹶﺎ ﻧ ﹶﻔ ﺮ ِﻣ ﻦ ﹸﻛ ﱢﻞﺠﻮﺍ ِﺯ ﺧﺒ ِﺮ ﺍﻟﱠﺜﻠﹶﺎﹶﺛ ِﺔ ،ﻭﻧ ﺰ
ﻀ ﻬ ﻢ ِﺑ
ﺍﻟﺸﺎ ِﻫ ﺪﻳ ﻦ ،ﻭﻗﹶﺎ ﹶﻝ ﺑ ﻌ
ﺠﻮﺍ ِﺯ ﺧﺒ ِﺮ ﺍﹾﻟﹶﺄ ﺭﺑ ﻌ ِﺔ ِﻗﻴﺎﺳـﺎ ﻋﻠﹶـﻰ ﻀ ﻬ ﻢ ِﺑ ِﻓ ﺮﹶﻗ ٍﺔ ِﻣﻨ ﻬ ﻢ ﻃﹶﺎِﺋ ﹶﻔ ﹲﺔ ِﻟﻴﺘ ﹶﻔ ﱠﻘﻬﻮﺍ ﻓِﻲ ﺍﻟﺪﻳ ِﻦ ﺍﻟﹾﺂﻳ ﹶﺔ ،ﻭﻗﹶﺎ ﹶﻝ ﺑ ﻌ
ﻕ
ﻆ ﻃﹸـ ﺮ ِ ﺤﻔﱡـ ِ ﺾ ،ﹶﻓ ﹶﻜﺎ ﹶﻥ ﻓِﻲ ﺗ ﺴﺘﻔِﻴ ِ ﻀ ﻬ ﻢ ﺑِﺎﻟﺸﺎِﺋ ِﻊ ﻭﺍﹾﻟ ﻤ
ﺕ ﻭﹶﺃ ﹾﻛﺒ ِﺮﻫﺎ ،ﻭﻗﹶﺎ ﹶﻝ ﺑ ﻌ
ﺸﻬﺎﺩﺍ ِ ﹶﺃ ﻋﻠﹶﻰ ﺍﻟ
ﺨﺒ ﺮ ﻋﻦ ﺣ ﺪ ﺍﹾﻟﻮﺍ ِﺣ ِﺪ ِﺇﻟﹶﻰ ﺣ ﺪ ﺍﻟِﺎﹾﺛﻨﻴ ِﻦ ،ﻭ ﺧﺒ ﺮ ﺍﻟﱠﺜﻠﹶﺎﹶﺛ ِﺔ ﻭﺍﹾﻟﹶﺄ ﺭﺑ ﻌ ِﺔ ،ﻭﹶﻟ ﻌﻠﱠـ ﻪﺝ ِﺑ ِﻪ ﺍﹾﻟ ﺨ ﺮ
ﺍﹾﻟﹶﺄ ﺧﺒﺎ ِﺭ ﻣﺎ ﻳ
١٢٩
ﻕ ﻭ ﹶﻃ ﻌ ﻦ ﺍﻟﻄﱠﺎ ِﻋ ﻦ ﻋﻠﹶـﻰ
ﺖ ﹶﻟ ﻪ ﹸﻃ ﺮ
ﺨﺒ ﺮ ِﺇﺫﹶﺍ ﻛﹶﺎﻧ
ﺾ ،ﻭﻓِﻴ ِﻪ ﹶﺃ ﱠﻥ ﺍﹾﻟ
ﺴﺘﻔِﻴ ِ
ﻳ ﺪ ﺧ ﹸﻞ ﻓِﻲ ﺧﺒ ِﺮ ﺍﻟﺸﺎِﺋ ِﻊ ﺍﹾﻟ ﻤ
ﻉ ﻣﺎ ﻭ ﺟ ﺪ ِﺇﻟﹶﻰ ﹶﻃﺮِﻳ ٍﻖ ﺁ ﺧ ﺮ ﺳﺒِﻴﻠﹰﺎ ﻭﻓِﻴ ِﻪ ﹶﺃ ﱠﻥ ﻀﻬﺎ ﺍ ﺣﺘ ﺞ ﺍﻟﺮﺍﻭِﻱ ِﺑ ﹶﻄﺮِﻳ ٍﻖ ﺁ ﺧ ﺮ ﻭﹶﻟ ﻢ ﻳ ﹾﻠ ﺰ ﻣ ﻪ ﺍﻧ ِﻘﻄﹶﺎ ﺑ ﻌ ِ
ﺴﺘ ﻐﻨﻮ ﹶﻥ ﻋ ﻦ ﻣ ﻌ ِﺮ ﹶﻓ ِﺔ ﺍﻟﻨ ﹶﻘﹶﻠ ِﺔ ﻭﺍﻟ ﺮﻭﺍ ِﺓ ﻭ ِﻣ ﹾﻘﺪﺍ ِﺭ ِﻫ ﻢِ ،ﻓﻲ ﹶﻛﹾﺜ ﺮ ِﺓ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻭﺍﻟ ﺮﻭﺍﻳ ِﺔ ﹶﻓﻔِﻲ
ﺚ ﻟﹶﺎ ﻳ
ﺤﺪِﻳ ِ ﹶﺃ ﻫ ﹶﻞ ﺍﹾﻟ
ﻕ ﺍﹾﻟﹶﺄ ﺧﺒﺎ ِﺭ ﻭ ﻣ ﻌ ِﺮﹶﻓ ِﺔ ﻣ ﻦ ﺭﻭﺍﻫﺎ ﻭ ﹶﻛ ﻢ ﺭﻭﻯ ﹸﻛ ﱡﻞ ﺭﺍ ٍﻭ ِﻣﻨ ﻬ ﻢ ﻣﺎ ﻳ ﻌﹶﻠ ﻢ ِﺑ ِﻪ ﻣﻘﹶﺎﺩِﻳ ﺮ ﺍﻟ ﺮﻭﺍ ِﺓ ﻆ ﹸﻃ ﺮ ِﺤ ﱡﻔ ِﺗ
ﻂ
ﺨﺒ ِﺮ ﻋ ﺮﻓﹸﻮﺍ ِﺑ ِﻪ ﹶﻏﻠﹶـ ﹶ ﻕ ﺍﹾﻟ ﺼﻮﺍ ﻓِﻲ ﻣ ﻌ ِﺮ ﹶﻓ ِﺔ ﹸﻃ ﺮ ِ
ﻭ ﻣﺮﺍِﺗﺒ ﻬ ﻢ ﻓِﻲ ﹶﻛﹾﺜ ﺮ ِﺓ ﺍﻟ ﺮﻭﺍﻳِ ﺔ ﻭﻓِﻴ ِﻪ ﹶﺃﻧ ﻬ ﻢ ِﺇﺫﹶﺍ ﺍ ﺳﺘ ﹾﻘ
ﺺ ﺍﹾﻟ ﻤ ﺮ ُﺀ ﻓِـﻲ ﺴﺘ ﹾﻘ ِ ﺲ ،ﻭِﺇﺫﹶﺍ ﹶﻟ ﻢ ﻳ ﺲ ﺍﹾﻟ ﻤ ﺪﱢﻟ ِﺲ ،ﻭﺗ ﺪﻟِﻴ ﺏ ﺍﹾﻟ ﻤ ﺪﱢﻟ ِ
ﻂ ،ﻭ ﻣﻴﺰﻭﺍ ِﺑ ِﻪ ﹶﻛ ِﺬ ﻂ ِﺇﺫﹶﺍ ﹶﻏﹶﻠ ﹶ ﺍﹾﻟﻐﺎِﻟ ِ
ﺲ ﻋﹶﻠﻴ ِﻪ ﻓِﻲ ﺍﻟ ﺮﻭﺍﻳ ِﺔ ﹶﺃ ﹾﻥ ﻳﻘﹸﻮ ﹶﻝ :ﹶﻟ ﻌﱠﻠ ﻪﺼ ﺮ ﻋﻠﹶﻰ ﹶﻃﺮِﻳ ٍﻖ ﻭﺍ ِﺣ ٍﺪ ﻛﹶﺎ ﹶﻥ ﹶﺃﹶﻗ ﱠﻞ ﻣﺎ ﻳ ﹾﻠ ﺰ ﻣ ﻪ ِﺇﺫﹶﺍ ﺩﱠﻟ ﹸﻃ ﺮِﻗ ِﻪ ﻭﺍ ﹾﻗﺘ
ﻉ ،ﻭﻗﹶـ ﺪ ﺣـ ﱠﻞ ﺴ ِﻪ ﻭﺍﻟِﺎﻧ ِﻘﻄﹶـﺎ ِ ﺼ ِﲑ ﻋﻠﹶﻰ ﻧ ﹾﻔ ِ ﺺ ﻓِﻴ ِﻪ ،ﹶﻓ ﺮ ﺟ ﻊ ﺑِﺎﻟﻠﱠﺎِﺋ ﻤ ِﺔ ﻭﺍﻟﺘ ﹾﻘ ِﻱ ﻭﹶﻟ ﻢ ﹶﺃ ﺳﺘ ﹾﻘ ِ ﹶﻗ ﺪ ﺭ ِﻭ
ﺤ ﹾﻜ ﻤ ِﺔ ،ﹸﺛ ﻢ ﻧﺰِﻳـ ﺪ ﺴﻨ ِﺔ ،ﻭﺍﹾﻟ ﹶﻔﻮﺍِﺋ ِﺪ ،ﻭﺍﹾﻟ ِ ﻚ ﹸﻛﱡﻠ ﻪ ِﺳﺘﻮ ﹶﻥ ﻭ ﺟﻬﺎ ِﻣ ﻦ ﹸﻓﻨﻮ ِﻥ ﺍﹾﻟ ِﻔ ﹾﻘ ِﻪ ﻭﺍﻟ ﺼ ِﻤ ِﻪ ،ﹶﻓ ﹶﺬِﻟ
ﺨ
ِﻟ
ﺖ ﺍﻟِﺎ ﻣِﺘﺤﺎ ِﻥ ﻭﺍﻟﺘ ﻤﻴِﻴ ﺰ ﺑﻴﻨﻨﺎ ﻭﺑﻴ ﻦ ﹶﺃ ﻣﺜﹶـﺎِﻟ ِﻬ ﻢ ِﺇ ﹾﺫ ﻟﹶـ ﻢ ﺚ ﻓِﻴ ِﻪ ﺗﹾﺜﺒِﻴ
ﺤﺪِﻳ ِ ﲔ ﹶﺃ ﱠﻥ ِﻣﹾﺜ ﹶﻞ ﻫﺬﹶﺍ ﺍﹾﻟ
ﺴﺘ
ﻋﻠﹶﻰ ﺍﻟ
ﺝ ﹶﺃ ﺣ ﺪﻧﺎ ِﻣﻨ ﻪ ِ -ﺑ ﻌ ﻮ ِﻥ ﺍﻟﱠﻠ ِﻪ ﻭﺗ ﻮﻓِﻴ ِﻘ ِﻪ -ﹸﻛ ﱠﻞ ﻫ ِﺬ ِﻩ ﺨ ِﺮ ﺴﺘ
ﺨﺮِﻳ ِﺞ ِﻓ ﹾﻘ ِﻬ ِﻪ ،ﻭﻳ
ﻳ ﻬﺘﺪﻭﺍ ِﺇﻟﹶﻰ ﺷ ﻲ ٍﺀ ِﻣ ﻦ ﺗ
ﲔ
ﺝ ﻓِﻲ ﺍ ﺳِﺘﻨﺒﺎ ِﻃ ِﻪ ،ﻭﺍﻟﺜﱠـﺎﻧِﻲ ﺗﺒـِﻴ ﺨ ِﺮ ِ
ﺴﺘ ﻚ ﻭ ﺟﻬﺎ ِﻥ :ﹶﺃ ﺣ ﺪ ﻫﻤﺎ ﺍ ﺟِﺘﻬﺎ ﺩ ﺍﹾﻟ ﻤ ﺍﹾﻟ ﻮﺟﻮ ِﻩ ،ﻭﻓِﻲ ﹶﺫِﻟ
ﻂ ِﻣﻨﻬﺎ ﻋﻴ ﻦ ﻭﺍ ِﺣ ﺪ ﹲﺓ ،ﻭﹶﻟﻜِـ ﻦ ﻣِـ ﻦﺴﺘﻨﺒ ﹸ
ﺨﺮِﻳ ِﺞ ﻋﻠﹶﻰ ﹶﺃ ﹾﻏﻴﺎ ِﺭ ِﻩ ،ﻭﺍﹾﻟ ﻌﻴ ﻦ ﺍﹾﻟ ﻤ
ﹶﻓﻀِﻴﹶﻠِﺘ ِﻪ ﻓِﻲ ﺍﹾﻟ ِﻔ ﹾﻘ ِﻪ ﻭﺍﻟﺘ
ﺾ ﻓِﻲ
ﻀﻬﺎ ﻋﻠﹶﻰ ﺑ ﻌ ٍ
ﻀ ﹶﻞ ﺑ ﻌ ﺴﻘﹶﻰ ِﺑﻤﺎ ٍﺀ ﻭﺍ ِﺣ ٍﺪ ﻭﻳ ﹶﻔ ﺻﻨ ِﻌ ِﻪ ﹶﺃ ﹾﻥ ﺗ ﻒ ﻓِﻲ ﺗ ﺪِﺑ ِﲑ ﺐ ﹸﻗ ﺪ ﺭ ِﺓ ﺍﻟﱠﻠﻄِﻴ ِ ﻋﺠﺎِﺋ ِ
٣٣٧
ﺍﹾﻟﹸﺄ ﹸﻛ ِﻞ "
ﻭﰲ ﺍﻟﻔﺘﺢ :
"ﻓﻴﻪ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺘﺄﱐ ﰲ ﺍﳌﺸﻲ ،ﻭﺯﻳﺎﺭﺓ ﺍﻹﺧﻮﺍﻥ ،ﻭﺟﻮﺍﺯ ﺯﻳﺎﺭﺓ ﺍﻟﺮﺟﻞ ﻟﻠﻤﺮﺃﺓ ﺍﻷﺟﻨﺒﻴـﺔ ﺇﺫﺍ
ﱂ ﺗﻜﻦ ﺷﺎﺑﺔ ﻭﺃﻣﻨﺖ ﺍﻟﻔﺘﻨﺔ ،ﻭﲣﺼﻴﺺ ﺍﻹﻣﺎﻡ ﺑﻌﺾ ﺍﻟﺮﻋﻴﺔ ﺑﺎﻟﺰﻳﺎﺭﺓ ،ﻭﳐﺎﻟﻄﺔ ﺑﻌﺾ ﺍﻟﺮﻋﻴـﺔ
ﺩﻭﻥ ﺑﻌﺾ ،ﻭﻣﺸﻲ ﺍﳊﺎﻛﻢ ﻭﺣﺪﻩ ،ﻭﺃﻥ ﻛﺜﺮﺓ ﺍﻟﺰﻳﺎﺭﺓ ﻻ ﺗﻨﻘﺺ ﺍﳌﻮﺩﺓ.
ﻭﻓﻴﻪ ﻣﺸﺮﻭﻋﻴﺔ ﺍﳌﺼﺎﻓﺤﺔ ﻟﻘﻮﻝ ﺃﻧﺲ ﻓﻴﻪ" :ﻣﺎ ﻣﺴﺴﺖ ﻛﻔﺎ ﺃﻟﲔ ﻣﻦ ﻛﻒ ﺭﺳـﻮﻝ ﺍﷲ
"ﻭﲣﺼﻴﺺ ﺫﻟﻚ ﺑﺎﻟﺮﺟﻞ ﺩﻭﻥ ﺍﳌﺮﺃﺓ ،ﻭﺃﻥ ﺍﻟﺬﻱ ﻣﻀﻰ ﰲ ﺻﻔﺘﻪ ﺃﻧـﻪ "ﻛـﺎﻥ ﺷـﺜﻦ
ﺍﻟﻜﻔﲔ"ﺧﺎﺹ ﺑﻌﺒﺎﻟﺔ ﺍﳉﺴﻢ ﻻ ﲞﺸﻮﻧﺔ ﺍﻟﻠﻤﺲ.
١٣٢
ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ ﺃﻥ ﺑﻌﺾ ﺫﻟﻚ ﻣﻨﻪ ﻭﺍﻟﻜﺜﲑ ﻣﻨﻪ ﳑﻦ ﺑﻌﺪﻩ ،ﻭﺫﻟﻚ ﻳﻈﻬﺮ ﻣﻦ ﺍﲢـﺎﺩ ﺍﳌﺨـﺎﺭﺝ
ﻭﺍﺧﺘﻼﻓﻬﺎ.
ﻭﻓﻴﻪ ﻣﺴﺢ ﺭﺃﺱ ﺍﻟﺼﻐﲑ ﻟﻠﻤﻼﻃﻔﺔ ،ﻭﻓﻴﻪ ﺩﻋﺎﺀ ﺍﻟﺸﺨﺺ ﺑﺘﺼﻐﲑ ﺍﲰﻪ ﻋﻨﺪ ﻋـﺪﻡ ﺍﻹﻳـﺬﺍﺀ،
ﻭﻓﻴﻪ ﺟﻮﺍﺯ ﺍﻟﺴﺆﺍﻝ ﻋﻤﺎ ﺍﻟﺴﺎﺋﻞ ﺑﻪ ﻋﺎﱂ ﻟﻘﻮﻟﻪ" :ﻣﺎ ﻓﻌﻞ ﺍﻟﻨﻐﲑ؟"ﺑﻌﺪ ﻋﻠﻤﻪ ﺑﺄﻧﻪ ﻣﺎﺕ .ﻭﻓﻴـﻪ
ﺇﻛﺮﺍﻡ ﺃﻗﺎﺭﺏ ﺍﳋﺎﺩﻡ ﻭﺇﻇﻬﺎﺭ ﺍﶈﺒﺔ ﳍﻢ ،ﻷﻥ ﲨﻴﻊ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﺻﻨﻴﻊ ﺍﻟﻨﱯ ﻣﻊ ﺃﻡ ﺳـﻠﻴﻢ
ﻭﺫﻭﻳﻬﺎ ﻛﺎﻥ ﻏﺎﻟﺒﺎ ﺑﻮﺍﺳﻄﺔ ﺧﺪﻣﺔ ﺃﻧﺲ ﻟﻪ .ﻭﻗﺪ ﻧﻮﺯﻉ ﺍﺑﻦ ﺍﻟﻘﺎﺹ ﰲ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻪ ﻋﻠـﻰ
ﺇﻃﻼﻕ ﺟﻮﺍﺯ ﻟﻌﺐ ﺍﻟﺼﻐﲑ ﺑﺎﻟﻄﲑ ،ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﳌﻠﻚ :ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟـﻚ ﻣﻨـﺴﻮﺧﺎ
ﺑﺎﻟﻨﻬﻲ ﻋﻦ ﺗﻌﺬﻳﺐ ﺍﳊﻴﻮﺍﻥ .ﻭﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ :ﺍﳊﻖ ﺃﻥ ﻻ ﻧﺴﺦ ،ﺑﻞ ﺍﻟﺬﻱ ﺭﺧﺺ ﻓﻴﻪ ﻟﻠـﺼﱯ
٣٣٨
ﺇﻣﺴﺎﻙ ﺍﻟﻄﲑ ﻟﻴﻠﺘﻬﻰ ﺑﻪ ،ﻭﺃﻣﺎ ﲤﻜﻴﻨﻪ ﻣﻦ ﺗﻌﺬﻳﺒﻪ ﻭﻻﺳﻴﻤﺎ ﺣﱴ ﳝﻮﺕ ﻓﻠﻢ ﻳﺒﺢ ﻗﻂ" .
ﻭﻫﻜﺬﺍ ﻭﺟﺪﻧﺎ ﺃﻥ ﻋﻤﻠﻴﺔ ﺍﻟﺒﻨﺎﺀ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﻠﻄﻔﻞ ،ﺭﻛﻦ ﻫﺎﻡ ﰲ ﺑﻨﺎﺀ ﺷﺨﺼﻴﺘﻪ ،ﻭﺗﻘﻮﳝﻬـﺎ
ﻭﺬﻳﺒﻬﺎ ﻭﺍﺳﺘﻘﺎﻣﺘﻬﺎ ،ﻭﺃﻧﺎ ﲢﻘﻖ ﺍﻟﺜﻘﺔ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻠﻄﻔﻞ.
ﲤﻬﻴﺪ :
ﺍﻷﺳﺎﺱ ﺍﻷﻭﻝ -ﺧﻠﻖ ﺍﻷﺩﺏ :
ﻣﺎ ﻭﺭﺩ ﰲ ﻏﺮﺱ ﺍﻷﺩﺏ ﰲ ﺍﻷﻃﻔﺎﻝ :
ﳕﺎﺫﺝ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ :
ﺃﻧﻮﺍﻉ ﺍﻵﺩﺍﺏ ﺍﻟﻨﺒﻮﻳﺔ ﻟﻸﻃﻔﺎﻝ :
-١ﺍﻷﺩﺏ ﻣﻊ ﺍﻟﻮﺍﻟﺪﻳﻦ :
-٢ﺍﻷﺩﺏ ﻣﻊ ﺍﻟﻌﻠﻤﺎﺀ :
-٣ﺃﺩﺏ ﺍﻻﺣﺘﺮﺍﻡ ﻭﺍﻟﺘﻮﻗﲑ :
-٤ﺃﺩﺏ ﺍﻷﺧﻮﺓ :
-٥ﺃﺩﺏ ﺍﳉﺎﺭ :
-٦ﺃﺩﺏ ﺍﻻﺳﺘﺌﺬﺍﻥ :
-٧ﺃﺩﺏ ﺍﻟﻄﻌﺎﻡ :
-٨ﺃﺩﺏ ﻣﻈﻬﺮ ﺍﻟﻄﻔﻞ :
-٩ﺃﺩﺏ ﺍﺳﺘﻤﺎﻉ ﺍﻟﻘﺮﺁﻥ :
ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﱐ -ﺧﻠﹸﻖ ﺍﻟﺼﺪﻕ:
ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﻟﺚ -ﺧﻠﹸﻖ ﻛﺘﻢ ﺍﻷﺳﺮﺍﺭ :
ﺍﻷﺳﺎﺱ ﺍﻟﺮﺍﺑﻊ -ﺧﻠﹸﻖ ﺍﻷﻣﺎﻧﺔ :
ﺍﻷﺳﺎﺱ ﺍﳋﺎﻣﺲ -ﺧﻠﹸﻖ ﺳﻼﻣﺔ ﺍﻟﺼﺪﺭ ﻣﻦ ﺍﻷﺣﻘﺎﺩ :
ﺧﺎﲤﺔ :ﻣﺜﺎﻝ ﻋﻤﻠﻲ ﻣﻦ ﺧﻠﻖ ﺍﻟﺮﺳﻮﻝ ﻣﻊ ﺍﻷﻃﻔﺎﻝ :
١٣٤
ﲤﻬﻴﺪ :
ﺍﳋﹸﻠ ﻖ ﺑﻀﻢ ﺍﻟﻠﻢ ﻭﺳﻜﻮﺎ :ﺍﻟﺴﺠﻴﺔ ﻭﺍﻟﻄﺒﻊ ،ﻛﺬﺍ ﰲ ﺍﻟﺼﺤﻴﺢ ،ﻭﺫﻛﺮ ﺍﻟﻘﺮﻃﱯ ﰲ ﺗﻔـﺴﲑﻩ:
ﳋﻠﹸﻖ ﰲ ﺍﻟﻠﻐﺔ :ﻫﻮ ﻣﺎ ﺃﺧﺬ ﺍﻹﻧﺴﺎﻥ ﺑﻪ ﻧﻔﺴﻪ ﻣﻦ ﺍﻷﺩﺏ ،ﻷﻧﻪ ﻳﺼﲑ ﻛﺎﳋﻠﻘﺔ ﻓﻴﻪ ،ﻓﺄﻣﺎ ﻣـﺎ
ﺍﹸ
ﻃﺒﻊ ﻋﻠﻴﻪ ﻣﻦ ﺍﻷﺩﺏ ﻓﻬﻮ ﺍﳋِﻴﻢ ﻭﻫﻮ ﺑﺎﻟﻜﺴﺮ :ﺍﻟﺴﺠﻴﺔ ﻭﺍﻟﻄﺒﻴﻌﺔ ،ﻻ ﻭﺍﺣﺪ ﻟﻪ ﻣـﻦ ﻟﻔﻈـﻪ،
٣٣٩
ﻓﻴﻜﻮﻥ ﺍﳋﻠﹸﻖ :ﺍﻟﻄﺒﻊ ﺍﳌﺘﻜﻠﻒ ،ﻭﺍﳋﻴﻢ :ﺍﻟﻄﺒﻊ ﺍﻟﻐﺮﻳﺰﻱ.
ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺗﻌﺮﻳﻒ ﺍﻟﻘﺮﻃﱯ ﻟﻠﺨﻠﻖ ،ﻓﺈﻥ ﺍﻟﻄﻔﻞ ﳛﺘﺎﺝ ﳍﺬﺍ ﺍﻟﺒﻨﺎﺀ ﺍﻷﺧﻼﻗﻲ ،ﻭﺫﻟﻚ ﻟﺘﻜـﻮﻥ
ﺣﺮﻛﺔ ﺍﻟﻄﻔﻞ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ -ﺍﻟﺴﺎﺑﻖ ﺫﻛﺮﻫﺎ ﰲ ﺍﻟﺒﺤﺚ ﺍﻟﺬﻱ ﻗﺒﻠﻪ -ﺳﻠﻴﻤﺔ ﻥ ﻭﻫﺬﺍ ﺍﳉﻬﺪ ﻻ
ﺑ ﺪ ﻣﻨﻪ ؛ ﻷﻥ ﻋﻤﻠﻴﺔ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺍﻟﻄﺒﻊ ﺍﳌﺘﻜﻠﱠﻒ ﺇﱃ ﺍﻟﻄﺒﻊ ﺍﻟﻐﺮﻳﺰﻱ ﺻﻌﺒﺔ ،ﻭﺯﻣﻨﻬﺎ ﳝﺘﺪ ﺣﱴ
ﻋﻤﺮ ﺍﻹﻧﺴﺎﻥ ،ﻭﻫﻮ ﻳﻘﻮﻡ ﺃﺧﻼﻗﻪ ،ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﺟﻬﺪ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﳌﺮﺑﲔ ﻳﻜﻮﻥ ﻻﺯﻣﹰﺎ ﰲ ﻫﺬﻩ
ﺍﳌﺮﺣﻠﺔ ﺍﻟﻄﻔﻠﻴﺔ ،ﺍﻟﱵ ﺫﻛﺮﻧﺎ ﺃﺎ ﺗﺘﻤﻴﺰ ﺑﺎﻟﻔﻄﺮﻳﺔ ﻭﺍﻟﺼﻔﺎﺀ ﻭﺳﺮﻋﺔ ﺍﻟﺘﱠﻠﻘﻲ ﻭﺍﻻﺳﺘﺠﺎﺑﺔ .
ﻳﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ ""ﻭﳑﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺍﻟﻄﻔﻞ ﻏﺎﻳﺔ ﺍﻻﺣﺘﻴﺎﺝ ﺍﻻﻋﺘﻨـﺎﺀ ﺑـﺄﻣﺮ
ﺧﻠﹸﻘﻪ ،ﻓﺈﻧﻪ ﻳﻨﺸﺄ ﻋﻠﻰ ﻣﺎ ﻋﻮﺩﻩ ﺍﳌﺮﰊ ﰲ ﺻﻐﺮﻩ ﻣﻦ ﺣﺮﺩ ﻭﻏﻀﺐ ﻭﳉﺎﺝ ﻭﻋﺠﻠﺔ ﻭﺧﻔﱠﺔ ﻣﻊ
ﻕ
ﻫﻮﺍﻩ ﻭﻃﻴﺶ ﻭﺣﺪﺓ ﻭﺟﺸﻊ ،ﻓﻴﺼﻌﺐ ﻋﻠﻴﻪ ﰲ ﻛﱪﻩ ﺗﻼﰲ ﺫﻟﻚ ،ﻭﺗﺼﲑ ﻫـﺬﻩ ﺍﻷﺧـﻼ
ﺻﻔﺎﺕ ﻭﻫﻴﺌﺎﺕ ﺭﺍﺳﺨﺔ ﻟﻪ ،ﻓﻠﻮ ﲢﺮﺯ ﻣﻨﻬﺎ ﻏﺎﻳﺔ ﺍﻟﺘﺤﺮﺯ ﻓﻀﺤﺘﻪ ﻭﻻ ﺑﺪ ﻳﻮﻣﹰﺎ ﻣﺎ ،ﻭﳍﺬﺍ ﲡﺪ
٣٤٠
ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻣﻨﺤﺮﻓﺔ ﺃﺧﻼﻗﻬﻢ ،ﻭﺫﻟﻚ ﻣﻦ ﻗﺒﻞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﱵ ﻧﺸﺄ ﻋﻠﻴﻬﺎ "
ﱯ ﻳﻮﻟﺪ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ ﺍﳋﺎﻟـﺼﺔ،
ﻳﻘﻮﻝ ﺷﻴﺦ ﺍﻷﺯﻫﺮ ﳏﻤﺪ ﺧﻀﺮ ﺍﳊﺴﲔ ﺭﲪﻪ ﺍﷲ" :ﺇﻥ ﺍﻟﺼ
ﻭﺍﻟﻄﺒﻊ ﺍﻟﺒﺴﻴﻂ ﻓﺈﺫﺍ ﻗﻮﺑﻠﺖ ﻧﻔﺴﻪ ﺍﻟﺴﺎﺫﺟﺔ ﲞﻠﻖ ﻣﻦ ﺍﻷﺧﻼﻕ ﻧﻘﺸﺖ ﺻﻮﺭﺗﻪ ﰲ ﻟﻮﺣﻬﺎ ،ﰒ
ﱂ ﺗﺰﻝ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ ﲤﺘﺪ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﺎ ﺣﱴ ﺗﺄﺧﺬ ﲜﻤﻴﻊ ﺃﻃﺮﺍﻑ ﺍﻟﻨﻔﺲ ﻭﺗﺼﲑ ﻛﻴﻔﻴﺔ ﺭﺍﺳﺨﺔ
ﻓﻴﻬﺎ ﻣﺎﺋﻠﺔ ﳍﺎ ﻣﻦ ﺍﻻﻧﻔﻌﺎﻝ ﺑﻀﺪﻫﺎ ،ﻳﺆﻳﺪ ﻫﺬﺍ ﺃﻧﺎ ﺇﺫﺍ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻐﺮﺑـﺎﺀ ﻣـﻦ ﻫـﻮ ﻟﻄﻴـﻒ
ﺍﳋﻄﺎﺏ ،ﲨﻴﻞ ﺍﻟﻠﻘﺎﺀ ،ﻣﻬﺬﺏ ﺍﻷﳌﻌﻴﺔ ،ﻻ ﻧﺮﺗﺎﺏ ﰲ ﺩﻋﻮﻯ ﺃﻧﻪ ﳑﻦ ﺃﻧﺒﺘـﻪ ﺍﷲ ﰲ ﺍﻟﺒﻴـﻮﺕ
ﺍﻟﻔﺎﺿﻠﺔ ﻧﺒﺎﺗﹰﺎ ﺣﺴﻨﹰﺎ ". ٣٤١
ﻱ )( ١١
ﺐ ﺍﹾﻟﺒ ﻐﺪﺍ ِﺩ
ﺨ ِﻄِﻴ ِ
ﺏ ﺍﻟﺴﺎ ِﻣ ِﻊ ِﻟ ﹾﻠ - ٣٥٦ﺍﹾﻟﺠﺎ ِﻣ ﻊ ِﻟﹶﺄ ﺧﻠﹶﺎ ِ
ﻕ ﺍﻟﺮﺍﻭِﻱ ﻭﺁﺩﺍ ِ
- ٣٥٧ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ (١٧ / ٥) -
١٤٠
ﻚ ؟ "،
ﻱ ﺭ ﺟ ٍﻞ ،ﹶﻓﻘﹶﺎ ﹶﻝ" :ﻣﺎ ﻫـﺬﹶﺍ ِﻣﻨـ
ﻭ ﻋ ﻦ ﺭ ﺟ ٍﻞ ،ﹶﺃ ﱠﻥ ﹶﺃﺑﺎ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭﺃﹶﻯ ﺭ ﺟﻠﹰﺎ ﻳ ﻤﺸِﻲ ﺑﻴ ﻦ ﻳ ﺪ
ﺲ ،ﻭﻟﹶﺎ ﺗ ﺪﻋـ ﻪ ﺑِﺎﺳـ ِﻤ ِﻪ ،ﻭﻟﹶـﺎ ﺠِﻠ ﺲ ﺣﺘﻰ ﻳ ﺠِﻠ ﺶ ﺑﻴ ﻦ ﻳ ﺪﻳ ِﻪ ،ﻭﻟﹶﺎ ﺗ
ﻗﹶﺎ ﹶﻝ :ﹶﺃﺑِﻲ ،ﻗﹶﺎ ﹶﻝ " :ﹶﻓﻠﹶﺎ ﺗ ﻤ ِ
٣٥٩
ﺐ ﹶﻟ ﻪ "
ﺴ ﺴﺘ ِ
ﺗ
ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ،ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ﺭﺃﹶﻯ ﺭ ﺟﻠﹰﺎ ﻣ ﻌ ﻪ ﹸﻏﻠﹶﺎ ﻡ ،ﹶﻓﻘﹶﺎ ﹶﻝ ِﻟ ﹾﻠ ﻐﻠﹶﺎ ِﻡ " :ﻣ ﻦ ﻫـﺬﹶﺍ ؟ "ﻗﹶـﺎ ﹶﻝ:
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ﺲ ﹶﻗﺒﹶﻠ ﻪ ،ﻭﻟﹶﺎ ﺗ ﺪ ﻋ ﻪ ﺑِﺎ ﺳ ِﻤ ِﻪ "
ﺠِﻠ ﺐ ﹶﻟ ﻪ ،ﻭﻟﹶﺎ ﺗ
ﺴ ﺴﺘ ِﺶ ﹶﺃﻣﺎ ﻣ ﻪ ،ﻭﻟﹶﺎ ﺗ ﹶﺃﺑِﻲ.ﻗﹶﺎ ﹶﻝ" :ﹶﻓﻠﹶﺎ ﺗ ﻤ ِ
ﻗﻠﺖ :ﻣﻌﲎ ﻻ ﺗﺴﺘﺴﺐ ﻟﻪ :ﺃﻱ ﻻ ﺗﻔﻌﻞ ﻓﻌﻼ ﻳﺘﻌﺮﺽ ﻓﻴﻪ ﻻﻥ ﻳﺴﺒﻚ ﺃﺑﻮﻙ ﺯﺟﺮﺍ ﻟﻚ ﺗﺄﺩﻳﺒﺎ
ﻋﻠﻰ ﻓﻌﻠﻚ ﺍﻟﻘﺒﻴﺢ.
ﺸ ﻲ ﹶﺃﻣﺎﻣـ ﻪ ﻓِـﻲ
ﺴ ﻤ ﻲ ﹶﺃﺑﺎ ﻙ ،ﻭﹶﺃ ﹾﻥ ﺗ ﻤ ِ ﻕ ﹶﺃ ﹾﻥ ﺗ
ﻭ ﻋ ﻦ ﻋﺒﻴ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﺯ ﺣ ٍﺮ ،ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ" :ﹶﻟ ِﻤ ﻦ ﺍﹾﻟ ﻌﻘﹸﻮ ِ
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ﹶﻃﺮِﻳ ٍﻖ "
ﺤ ﺮ ِﺓ ،ﹶﻓﹶﻠ ِﻘﻴﻨِﻲ ﹶﺃﺑﻮ ﻫ ﺮﻳ ﺮ ﹶﺓ ﹶﻓﻘﹶﺎ ﹶﻝ:
ﺖ ﹶﺃ ﻣﺸِﻲ ﻣ ﻊ ﹶﺃﺑﻰ ِﺑ ﹶﻈ ﻬ ِﺮ ﺍﹾﻟ ﻀِﺒ ﻲ ﻗﹶﺎ ﹶﻝ :ﺧ ﺮ ﺟ ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﹶﻏﺴﺎ ﹶﻥ ﺍﻟ
ﻉ
ﺶ ﺧ ﹾﻠ ﹶﻔ ﻪ ﹶﺃ ﻭ ِﺇﻟﹶﻰ ﺟﺎِﻧِﺒ ِﻪ ،ﻭﻟﹶﺎ ﺗـ ﺪ ﺶ ﺑﻴ ﻦ ﻳ ﺪﻳ ِﻪ ،ﻭﹶﻟ ِﻜ ِﻦ ﺍ ﻣ ِ
ﺖ :ﹶﺃﺑِﻲ.ﻗﹶﺎ ﹶﻝ :ﻟﹶﺎ ﺗ ﻤ ِ
ﻣ ﻦ ﻫﺬﹶﺍ ؟ ﹸﻗ ﹾﻠ
ﺤﺘ ﻪ ،ﻭﻟﹶﺎ ﺗ ﹾﺄ ﹸﻛ ﹾﻞ ﻣﺎ ﹶﻗ ﺪ ﻧ ﹶﻈ ﺮ ﹶﺃﺑﻮ ﻙ ِﺇﹶﻟﻴـ ِﻪ
ﻕ ِﺇﺟﺎ ٍﺭ ﹶﺃﺑﻮ ﻙ ﺗ ﺶ ﹶﻓ ﻮ
ﻚ ﻭﺑﻴﻨ ﻪ ،ﻭﻟﹶﺎ ﺗ ﻤ ِ
ﹶﺃ ﺣﺪﺍ ﻳﺤﻮ ﹸﻝ ﺑﻴﻨ
ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ - ﺖ :ﻟﹶﺎ.ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ ﺵ ؟ ﹸﻗ ﹾﻠ ﻑ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ﻦ ِﺧﺪﺍ ٍ ﹶﻟ ﻌﱠﻠ ﻪ ﹶﻗ ِﺪ ﺍ ﺷﺘﻬﺎ ﻩ.ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ :ﺃﹶﺗ ﻌ ِﺮ
ﺖ:ﺿ ﺮ ﺳ ﻪ ِﻣﹾﺜ ﹸﻞ ﺍﹾﻟﺒﻴﻀﺎ ِﺀ ".ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﻫ ﺮﻳ ﺮ ﹶﺓ :ﹶﻓ ﹸﻘﻠﹾـ ﺨ ﺪ ﻩ ﻓِﻲ ﺟ ﻬﻨ ﻢ ِﻣﹾﺜ ﹸﻞ ﹸﺃ ﺣ ٍﺪ ،ﻭ ِ -ﻳﻘﹸﻮ ﹸﻝ " :ﹶﻓ
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ﻂ
ﻭِﻟ ﻢ ﺫﹶﺍ ﻙ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ؟ ﻗﹶﺎ ﹶﻝ" :ﻛﹶﺎ ﹶﻥ ﻋﺎﻗﺎ ِﻟﻮﺍِﻟ ﺪﻳ ِﻪ " .ﺭﻭﺍ ﻩ ﺍﻟ ﱠﻄﺒﺮﺍِﻧ ﻲ ﻓِﻲ ﺍﹾﻟﹶﺄ ﻭ ﺳ ِ
ﺃﺩﺏ ﺧﻄﺎﺏ ﺍﻟﻮﺍﻟﺪﻳﻦ :
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ﻱ) ( ٢٠٢٣١ﺻﺤﻴﺢ
ﺴ ِﲑ ﺍﹾﻟ ﹸﻘﺮﺁ ِﻥ ﻟِﻠ ﱠﻄﺒ ِﺮ
-ﺟﺎ ِﻣ ﻊ ﺍﹾﻟﺒﻴﺎ ِﻥ ﻓِﻲ ﺗ ﹾﻔ ِ
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ﻑ ﻭﻻ ﺗﻨ ﻬ ﺮﻫﻤﺎ« ﻭﻫﻲ ﺃﻭﻝ ﻣﺮﺗﺒﺔ ﻣﻦ ﻣﺮﺍﺗﺐ
ﰲ ﺣﺎﻟﺔ ﺍﻟﻜﱪ ﻭﺍﻟﻀﻌﻒ » ..ﻓﹶﻼ ﺗ ﹸﻘ ﹾﻞ ﹶﻟﻬﻤﺎ ﹸﺃ
ﺍﻟﺮﻋﺎﻳﺔ ﻭﺍﻷﺩﺏ ﺃﻻ ﻳﻨﺪ ﻣﻦ ﺍﻟﻮﻟﺪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻀﺠﺮ ﻭﺍﻟﻀﻴﻖ ،ﻭﻣﺎ ﻳﺸﻲ ﺑﺎﻹﻫﺎﻧﺔ ﻭﺳـﻮﺀ
ﺍﻷﺩﺏ »..ﻭﹸﻗ ﹾﻞ ﹶﻟﻬﻤﺎ ﹶﻗ ﻮﻟﹰﺎ ﹶﻛ ِﺮﳝﹰﺎ« ﻭﻫﻲ ﻣﺮﺗﺒﺔ ﺃﻋﻠﻰ ﺇﳚﺎﺑﻴﺔ ﺃﻥ ﻳﻜﻮﻥ ﻛﻼﻣﻪ ﳍﻤـﺎ ﻳـﺸﻲ
ﺡ ﺍﻟ ﱡﺬ ﱢﻝ ِﻣ ﻦ ﺍﻟ ﺮ ﺣ ﻤ ِﺔ« ﻭﻫﻨﺎ ﻳﺸﻒ ﺍﻟﺘﻌﺒﲑ ﻭﻳﻠﻄﻒ،
ﺾ ﹶﻟﻬﻤﺎ ﺟﻨﺎ
ﺑﺎﻹﻛﺮﺍﻡ ﻭﺍﻻﺣﺘﺮﺍﻡ» .ﻭﺍ ﺧ ِﻔ
ﻭﻳﺒﻠﻎ ﺷﻐﺎﻑ ﺍﻟﻘﻠﺐ ﻭﺣﻨﺎﻳﺎ ﺍﻟﻮﺟﺪﺍﻥ .ﻓﻬﻲ ﺍﻟﺮﲪﺔ ﺗﺮﻕ ﻭﺗﻠﻄﻒ ﺣﱴ ﻟﻜﺄﺎ ﺍﻟﺬﻝ ﺍﻟﺬﻱ ﻻ
ﻳﺮﻓﻊ ﻋﻴﻨﺎ ،ﻭﻻ ﻳﺮﻓﺾ ﺃﻣﺮﺍ .ﻭﻛﺄﳕﺎ ﻟﻠﺬﻝ ﺟﻨﺎﺡ ﳜﻔﻀﻪ ﺇﻳﺬﺍﻧﺎ ﺑﺎﻟﺴﻼﻡ ﻭﺍﻻﺳﺘﺴﻼﻡ » .ﻭﹸﻗ ﹾﻞ:
ﺻﻐِﲑﹰﺍ« ﻓﻬﻲ ﺍﻟﺬﻛﺮﻯ ﺍﳊﺎﻧﻴﺔ .ﺫﻛﺮﻯ ﺍﻟﻄﻔﻮﻟﺔ ﺍﻟﻀﻌﻴﻔﺔ ﻳﺮﻋﺎﻫﺎﺏ ﺍ ﺭ ﺣ ﻤﻬﻤﺎ ﻛﹶﻤﺎ ﺭﺑﻴﺎﻧِﻲ
ﺭ
ﺍﻟﻮﻟﺪﺍﻥ ،ﻭﳘﺎ ﺍﻟﻴﻮﻡ ﰲ ﻣﺜﻠﻬﺎ ﻣﻦ ﺍﻟﻀﻌﻒ ﻭﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﺮﻋﺎﻳﺔ ﻭﺍﳊﻨﺎﻥ .ﻭﻫﻮ ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺍﻟﻠﹼﻪ
ﺃﻥ ﻳﺮﲪﻬﻤﺎ ﻓﺮﲪﺔ ﺍﻟﹼﻠﻪ ﺃﻭﺳﻊ ،ﻭﺭﻋﺎﻳﺔ ﺍﻟﻠﹼﻪ ﺃﴰﻞ ،ﻭﺟﻨﺎﺏ ﺍﻟﻠﹼﻪ ﺃﺭﺣﺐ .ﻭﻫﻮ ﺃﻗـﺪﺭ ﻋﻠـﻰ
ﺟﺰﺍﺋﻬﻤﺎ ﲟﺎ ﺑﺬﻻ ﻣﻦ ﺩﻣﻬﻤﺎ ﻭﻗﻠﺒﻬﻤﺎ ﳑﺎ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺟﺰﺍﺋﻪ ﺍﻷﺑﻨﺎﺀ.
ﻭﻷﻥ ﺍﻻﻧﻔﻌﺎﻻﺕ ﻭﺍﳊﺮﻛﺎﺕ ﻣﻮﺻﻮﻟﺔ ﺑﺎﻟﻌﻘﻴﺪﺓ ﰲ ﺍﻟﺴﻴﺎﻕ ،ﻓﺈﻧﻪ ﻳﻌﻘﺐ ﻋﻠﻰ ﺫﻟـﻚ ﻳﺮﺟـﻊ
ﺍﻷﻣﺮ ﻛﻠﻪ ﻟﻠﹼﻪ ﺍﻟﺬﻱ ﻳﻌﻠﻢ ﺍﻟﻨﻮﺍﻳﺎ ،ﻭﻳﻌﻠﻢ ﻣﺎ ﻭﺭﺍﺀ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ » :ﺭﺑ ﹸﻜ ﻢ ﹶﺃ ﻋﹶﻠ ﻢ ﺑِﻤـﺎ ﻓِـﻲ
ﲔ ﹶﻏﻔﹸﻮﺭﹰﺍ«.ﻭﺟﺎﺀ ﻫﺬﺍ ﺍﻟﻨﺺ ﻗﺒﻞ ﺃﻥ ﳝﻀﻲ ﰲ ﲔ ﹶﻓِﺈﻧ ﻪ ﻛﺎ ﹶﻥ ِﻟ ﹾﻠﹶﺄﻭﺍِﺑ
ﺤ
ﻧﻔﹸﻮ ِﺳ ﹸﻜ ﻢِ ،ﺇ ﹾﻥ ﺗﻜﹸﻮﻧﻮﺍ ﺻﺎِﻟ ِ
ﺑﻘﻴﺔ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﻵﺩﺍﺏ ﻟﲑﺟﻊ ﺇﻟﻴﻪ ﻛﻞ ﻗﻮﻝ ﻭﻛﻞ ﻓﻌﻞ ﻭﻟﻴﻔﺘﺢ ﺑـﺎﺏ ﺍﻟﺘﻮﺑـﺔ
ﻭﺍﻟﺮﲪﺔ ﳌﻦ ﳜﻄﻰﺀ ﺃﻭ ﻳﻘﺼﺮ ،ﰒ ﻳﺮﺟﻊ ﻓﻴﺘﻮﺏ ﻣﻦ ﺍﳋﻄﺄ ﻭﺍﻟﺘﻘﺼﲑ.
ﻭﻣﺎ ﺩﺍﻡ ﺍﻟﻘﻠﺐ ﺻﺎﳊﺎ ،ﻓﺈﻥ ﺑﺎﺏ ﺍﳌﻐﻔﺮﺓ ﻣﻔﺘﻮﺡ .ﻭﺍﻷﻭﺍﺑﻮﻥ ﻫﻢ ﺍﻟﺬﻳﻦ ﻛﻠﻤﺎ ﺃﺧﻄﺄﻭﺍ ﻋـﺎﺩﻭﺍ
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ﺇﱃ ﺭﻢ ﻣﺴﺘﻐﻔﺮﻳﻦ.
ﻗﺎﻝ ﺍﻟﻘﻨﻮﺟﻲ }":ﻭﻗﻞ ﳍﻤﺎ ﻗﻮﻻ ﻛﺮﳝﺎ { ﻟﻄﻴﻔﺎ ﻟﻴﻨﺎ ﲨﻴﻼ ﺳﻬﻼ ﺃﺣﺴﻦ ﻣﺎ ﳝﻜﻦ ﺍﻟﺘﻌـﺒﲑ
ﻋﻨﻪ ﻣﻦ ﻟﻄﻒ ﺍﻟﻘﻮﻝ ﻭﻛﺮﺍﻣﺘﻪ ﻣﻊ ﺣﺴﻦ ﺍﻷﺩﺏ ﻭﺍﳊﻴﺎﺀ ﻭﺍﻻﺣﺘﺸﺎﻡ ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺯﺑﲑ ﻳﻌﲏ
ﺇﺫﺍ ﺩﻋﻮﺍﻙ ﻓﻘﻞ ﻟﺒﻴﻜﻤﺎ ﻭﺳﻌﺪﻳﻜﻤﺎ ﻭﻗﻴﻞ ﻫﻮ ﺃﻥ ﻳﻘﻮﻝ ﻳﺎ ﺃﻣﺎﻩ ﻳﺎ ﺃﺑﺘﺎﻩ ﻭﻻ ﻳﺪﻋﻮﳘﺎ ﺑﺄﲰﺎﺋﻬﻤﺎ
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ﻭﻻ ﻳﻜﻨﻴﻬﻤﺎ "
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ﺴ ِﻜﻨﺎ ،ﻗﹶﺎ ﹶﻝ" :ﻟﹶﺎ ﺗ ﹾﻄ ِﻌﻤـﻮﺍ
ﺠﻮﺍ ِﺭ "ﹸﻗ ﹾﻠﻨﺎ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﷲِ ،ﻧ ﹾﻄ ِﻌ ﻤ ﻬ ﻢ ِﻣ ﻦ ﻧ
ﻓﹶﺎﹾﻟﺠﺎ ﺭ ﺍﹾﻟﻜﹶﺎِﻓ ﺮ ﹶﻟ ﻪ ﺣ ﻖ ﺍﹾﻟ ِ
٣٩٦
ﻚ"ﺴ ِ
ﲔ ﺷﻴﺌﹰﺎ ِﻣ ﻦ ﺍﻟﻨ
ﺸ ِﺮ ِﻛ
ﺍﹾﻟ ﻤ
ﻓﻌﺪﻡ ﺇﻏﺎﻇﺔ ﺍﻟﻄﻔﻞ ﳉﲑﺍﻧﻪ ﻣﻦ ﺍﻷﻃﻔﺎﻝ ﻣﻄﻠﺐ ﻧﺒﻮﻱ ﻟﻜﻞ ﻃﻔﻞ ﻣﺴﻠﻢ ﳛﺐ ﺭﺳﻮﻝ ﺍﷲ
،ﻭﻟﻜﻞ ﺃﺏ ﻭﺃﻡ ﰲ ﺃﻥ ﻳﻐﺮﺳﺎ ﺫﻟﻚ ﰲ ﻗﻠﻮﺏ ﺃﻃﻔﺎﳍﻢ .
ﻣﺎ ﺃﻋﻈﻢ ﺍﻹﺳﻼﻡ ﺬﻩ ﺍﻵﺩﺍﺏ ﺍﻟﺮﻓﻴﻌﺔ ،ﻋﻨﺪﻣﺎ ﻳﻠﺘﺰﻡ ﺎ ﺍﳌﺴﻠﻤﻮﻥ ،ﻭﻳﺘﻌﺎﻣﻠﻮﻥ ﺎ .
-٦ﺃﺩﺏ ﺍﻻﺳﺘﺌﺬﺍﻥ :
ﺍﻻﺳﺘﺌﺬﺍﻥ ﺃﺩﺏ ﺭﻓﻴﻊ،ﻳﺪﻝ ﻋﻠﻰ ﺣﻴﺎﺀ ﺻﺎﺣﺒﻪ ﻭﺷـﻬﺎﻣﺘﻪ،ﻭﺗﺮﺑﻴﺘﻪ ﻭﻋﻔﺘﻪ،ﻭﺗﺰﺍﻫـﺔ ﻧﻔـﺴﻪ
ﻭﺗﻜﺮﳝﻬﺎ ﻋﻦ ﺭﺅﻳﺔ ﻣﺎ ﻻ ﳛﺐ ﺃﻥ ﻳﺮﺍﻩ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ،ﺃﻭ ﲰﺎﻉ ﺣﺪﻳﺚ ﻻ ﳛﻞ ﻟﻪ ﺃﻥ ﻳـﺴﺘﺮﻗﻪ
ﺩﻭﻥ ﻣﻌﺮﻓﺔ ﺍﳌﺘﺤﺎﺩﺛﲔ،ﺃﻭ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻰ ﻗﻮﻡ ﻭﺇﻳﻘﺎﻋﻬﻢ ﺑﺎﳌﻔﺎﺟﺄﺓ ﻭﺍﻹﺣﺮﺍﺝ.
ﻭﺍﻻﺳﺘﺌﺬﺍﻥ ﻫﻮ ﻃﻠﺐ ﺍﻷﺫﻥ،ﻭﻳﻜﻮﻥ ﻟﺪﺧﻮﻝ ﺑﻴﺖ،ﺃﻭ ﺍﻻﻧﻀﻤﺎﻡ ﺇﱃ ﳎﻠﺲ،ﺃﻭ ﺍﳋﺮﻭﺝ ﻣﻨﻪ،ﺃﻭ
ﺍﻟﺘﺼﺮﻑ ﰲ ﻣﺘﺎﻉ ﻏﲑﻩ،ﺃﻭ ﺇﺑﺪﺍﺀ ﺭﺃﻱ ﰲ ﳎﺘﻤﻌﺎﺕ ﺍﻟﻨﺎﺱ،ﺃﻭ ﲰﺎﻉ ﺣﺪﻳﺜﻬﻢ.
ﻭﻟﺬﺍ ﻓﺈﻥ ﺃﺩﺏ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻭﺍﺟﺐ ﺍﻟﻜﺒﲑ ﻭﺍﻟﺼﻐﲑ ،ﻭﻟﻪ ﻣﻜﺎﻧﺔ ﺧﺎﺻﺔ ﰲ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﺳـﻼﻣﻲ
ﺣﱴ ﺧﺼﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﺂﻳﺎﺕ ﺗﺘﻠﻰ ﻋﻠﻰ ﻣﺮ ﺍﻷﺟﻴﺎﻝ ،ﻭﺗﻌﺎﻗﺐ ﺍﻟﻌﺼﻮﺭ ،ﻭﻟﻪ ﺃﳘﻴﺔ ﻛـﱪﻯ ﰲ
ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻷﺳﺮﻳﺔ ،ﻟﺬﻟﻚ ﻛﺎﻥ ﻳﻌﺮﻓﻪ ﺻﻐﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ﻣﺜﻞ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ،
ﻼ ﻋﻦ ﻛﺒﺎﺭﻫﻢ . ﻓﻀ ﹰ
ﺏ ،ﹶﻓﹶﻠ ﻢ ﻳ ﺆ ﹶﺫ ﹾﻥ ﹶﻟ ﻪ -
ﺨﻄﱠﺎ ِﻱ ﺍ ﺳﺘ ﹾﺄ ﹶﺫ ﹶﻥ ﻋﻠﹶﻰ ﻋ ﻤ ﺮ ﺑ ِﻦ ﺍﹾﻟ ﻋ ﻦ ﻋﺒﻴ ِﺪ ﺑ ِﻦ ﻋ ﻤﻴ ٍﺮ ،ﹶﺃ ﱠﻥ ﹶﺃﺑﺎ ﻣﻮﺳﻰ ﺍﹾﻟﹶﺄ ﺷ ﻌﺮِ
ﺕ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦﺻ ﻮ ﻍ ﻋ ﻤ ﺮ ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃﹶﻟ ﻢ ﹶﺃ ﺳ ﻤ ﻊ ﺸﻐﻮﻟﹰﺎ -ﹶﻓ ﺮ ﺟ ﻊ ﹶﺃﺑﻮ ﻣﻮﺳﻰ ،ﹶﻓ ﹶﻔ ﺮ ﹶ ﻭ ﹶﻛﹶﺄﻧ ﻪ ﻛﹶﺎ ﹶﻥ ﻣ
ﻚ
ﻚ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﺗ ﹾﺄﺗِﻴﻨِﻲ ﻋﻠﹶﻰ ﹶﺫﻟِـ ﺲ ؟ ﺇِﻳ ﹶﺬﻧﻮﺍ ﹶﻟ ﻪ ،ﻗِﻴ ﹶﻞ :ﹶﻗ ﺪ ﺭ ﺟ ﻊ ،ﹶﻓ ﺪﻋﺎ ﻩ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﹸﻛﻨﺎ ﻧ ﺆ ﻣ ﺮ ِﺑ ﹶﺬِﻟ ﹶﻗﻴ ٍ
ﺻ ﻐ ﺮﻧﺎ :ﹶﺃﺑﻮ
ﻚ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ِﺇﻟﱠﺎ ﹶﺃ
ﺸ ﻬ ﺪ ﹶﻟ
ﺴﹶﺄﹶﻟ ﻬ ﻢ ،ﹶﻓﻘﹶﺎﻟﹸﻮﺍ :ﻟﹶﺎ ﻳ
ﺲ ﺍﹾﻟﹶﺄﻧﺼﺎ ِﺭ ﹶﻓ
ﺠِﻠ ِ
ﺑِﺎﹾﻟﺒﻴﻨ ِﺔ ،ﻓﹶﺎ ﻧ ﹶﻄﹶﻠ ﻖ ِﺇﻟﹶﻰ ﻣ
- ٣٩٦ﺷﻌﺐ ﺍﻹﳝﺎﻥ ( ٩١١٣)(١٠٥ / ١٢) -ﻭﻣﺴﻨﺪ ﺍﻟـﺸﺎﻣﻴﲔ ٢٤٣٠) (٣٣٩ / ٣) - ٣٦٠ﻭ (٢٤٥٨ﻭﻓـﺘﺢ
ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﻟﻔﻜﺮ (٤٤٦ / ١٠) -ﻭﺍﻟﺰﻫﺪ ﳍﻨﺎﺩ ﺑﻦ ﺍﻟﺴﺮﻱ ( ١٠٣١) -ﺣﺴﻦ ﻟﻐﲑﻩ
"ﺍﺳﺘﻘﺮﺿﻚ" :ﻃﻠﺐ ﻣﻨﻚ ﻗﺮﺿﺎ " .ﻋﺪﺕ ﻋﻠﻴﻪ" :ﺯﺭﺗﻪ ﻭﺗﻌﻬﺪﺗﻪ" ،ﺍﻟﻘﹸﺘﺎ ﺭ" :ﺭﺍﺋﺤﺔ ﺍﻟﻄﺒﻴﺦ ﺗﻨﺒﻌﺚ ﻣﻦ ﺍﻟﻮﻋﺎﺀ ﺣﲔ ﺍﻟﻄﺒﺦ .
١٥٣
ﺐ ِﺑﹶﺄﺑِﻲ ﺳﻌِﻴ ٍﺪ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻋ ﻤ ﺮ :ﹶﺃ ﺧ ِﻔ ﻲ ﻋﹶﻠ ﻲ ِﻣ ﻦ ﹶﺃﻣـ ِﺮ ﺭﺳـﻮ ِﻝ ﺍﻟﻠﱠـ ِﻪ ؟
ﻱ ﹶﻓ ﹶﺬ ﻫ
ﺨ ﺪ ِﺭ
ﺳﻌِﻴ ٍﺪ ﺍﹾﻟ
٣٩٧
ﺝ ِﺇﻟﹶﻰ ﺍﻟﺘﺠﺎ ﺭ ِﺓ"
ﺨﺮﻭ
ﻕ ،ﻳ ﻌﻨِﻲ ﺍﹾﻟ
ﺼ ﹾﻔ ﻖ ﺑِﺎﹾﻟﹶﺄ ﺳﻮﺍ ِ
ﹶﺃﹾﻟﻬﺎﻧِﻲ ﺍﻟ
ﻓﻨﺴﻲ ﻋﻤﺮ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﻧﻪ ﻋﻨﺪﻣﺎ ﻻ ﻳﺆﺫﻥ ﻟﻠﺸﺨﺺ ﺑﺎﻟﺪﺧﻮﻝ ﻓﻌﻠﻴﻪ ﺍﻟﺮﺟﻮﻉ ﻣﻦ ﺣﻴـﺚ
ﺃﺗﻰ ،ﺩﻭﻥ ﻏﻀﺐ ﺃﻭ ﺳﺨﻂ ،ﻓﻜﺎﻥ ﺍﻟﺸﺎﻫﺪ ﺍﳌﺬﻛﺮ ﻋﻠﻰ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﺃﺑـﻮ ﺳـﻌﻴﺪ
ﺍﳋﺪﺭﻱ ﻡ ﺃﲨﻌﲔ .
ﻭﻗﺪ ﺩﺭﺏ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﻄﻔﻞ ﻋﻠﻰ ﺍﻻﺳﺘﺌﺬﺍﻥ ،ﻓﺄﻣﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺑﺘﻌﻠﻴﻢ ﺍﻟﻄﻔﻞ ﺍﻻﺳﺘﺌﺬﺍﻥ ﰲ
ﺛﻼﺛﺔ ﺃﻭﻗﺎﺕ ﺣﺮﺟﺔ ﰲ ﺣﻴﺎﺓ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺍﻟﺰﻭﺟﻴﺔ ،ﻭﻫﻲ :ﻗﺒﻞ ﺍﻟﻔﺠﺮ ،ﻭﻋﻨﺪ ﺍﻟﻈﻬﲑﺓ ،ﻭﺑﻌـﺪ
ﺍﻟﻌﺸﺎﺀ ،ﺃﻱ ﰲ ﺍﻷﻭﻗﺎﺕ ﺍﻟﱵ ﳜﻠﻮ ﻓﻴﻬﺎ ﺍﻟﻮﺍﻟﺪﺍﻥ ﺇﱃ ﺍﻟﻨﻮﻡ ،ﺣﻴﺚ ﻳﻜﻮﻥ ﻛﻞ ﻣﻦ ﺍﻟﻮﺍﻟﺪﻳﻦ ﰲ
ﺖ ﹶﺃﻳﻤﺎﻧ ﹸﻜ ﻢ ﻭﺍﱠﻟﺬِﻳ ﻦ ﹶﻟ ﻢ
ﺴﺘ ﹾﺄﺫِﻧ ﹸﻜ ﻢ ﺍﱠﻟﺬِﻳ ﻦ ﻣﹶﻠ ﹶﻜ
ﻟﺒﺎﺱ ﺧﺎﺹ ،ﻓﻘﺎﻝ ﺗﻌﺎﱃ} :ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ِﻟﻴ
ﻀﻌﻮ ﹶﻥ ِﺛﻴﺎﺑﻜﹸﻢ ﻣـ ﻦ ﺍﻟ ﱠﻈﻬِـ ﲑ ِﺓ ﲔ ﺗ ﺠ ِﺮ ﻭِ ﺣ ﺻﻠﹶﺎ ِﺓ ﺍﹾﻟ ﹶﻔ
ﺕ ﻣِﻦ ﹶﻗﺒ ِﻞ ﺙ ﻣﺮﺍ ٍﺤﹸﻠ ﻢ ﻣِﻨ ﹸﻜ ﻢ ﹶﺛﻠﹶﺎ ﹶ
ﻳﺒﹸﻠﻐﻮﺍ ﺍﹾﻟ
ﺡ ﺑ ﻌ ﺪ ﻫ ﻦ ﹶﻃﻮﺍﻓﹸـﻮ ﹶﻥ ﺲ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻭﻟﹶﺎ ﻋﹶﻠﻴِ ﻬ ﻢ ﺟﻨﺎ ﺕ ﱠﻟ ﹸﻜ ﻢ ﹶﻟﻴ
ﺙ ﻋ ﻮﺭﺍ ٍ ﺻﻠﹶﺎ ِﺓ ﺍﹾﻟ ِﻌﺸﺎﺀ ﹶﺛﻠﹶﺎ ﹸ
ﻭﻣِﻦ ﺑ ﻌ ِﺪ
ﺕ ﻭﺍﻟﱠﻠ ﻪ ﻋﻠِﻴ ﻢ ﺣﻜِﻴ ﻢ{ ) (٥٨ﺳـﻮﺭﺓ
ﻚ ﻳﺒﻴ ﻦ ﺍﻟﱠﻠ ﻪ ﹶﻟ ﹸﻜ ﻢ ﺍﻟﹾﺂﻳﺎ ِ
ﺾ ﹶﻛ ﹶﺬِﻟ
ﻀ ﹸﻜ ﻢ ﻋﹶﻠﻰ ﺑ ﻌ ٍ
ﻋﹶﻠﻴﻜﹸﻢ ﺑ ﻌ
ﺍﻟﻨــﻮﺭ.
ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺻﺪﻗﻮﺍ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻋﻤﻠﻮﺍ ﺑﺸﺮﻋﻪ ﻣﺮﻭﺍ ﻋﺒﻴـﺪﻛﻢ ﻭﺇﻣـﺎﺀﻛﻢ ،ﻭﺍﻷﻃﻔـﺎﻝ
ﺍﻷﺣﺮﺍﺭ ﺩﻭﻥ ﺳﻦ ﺍﻻﺣﺘﻼﻡ ﺃﻥ ﻳﺴﺘﺄﺫﻧﻮﺍ ﻋﻨﺪ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻴﻜﻢ ﰲ ﺃﻭﻗﺎﺕ ﻋﻮﺭﺍﺗﻜﻢ ﺍﻟﺜﻼﺛـﺔ:
ﻣﻦ ﻗﺒﻞ ﺻﻼﺓ ﺍﻟﻔﺠﺮ؛ ﻷﻧﻪ ﻭﻗﺖ ﺍﳋﺮﻭﺝ ﻣﻦ ﺛﻴﺎﺏ ﺍﻟﻨﻮﻡ ﻭﻟﺒﺲ ﺛﻴﺎﺏ ﺍﻟﻴﻘﻈﺔ ،ﻭﻭﻗﺖ ﺧﻠﻊ
ﺍﻟﺜﻴﺎﺏ ﻟﻠﻘﻴﻠﻮﻟﺔ ﰲ ﺍﻟﻈﻬﲑﺓ ،ﻭﻣﻦ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻌﺸﺎﺀ؛ ﻷﻧﻪ ﻭﻗﺖ ﻟﻠﻨﻮﻡ ،ﻭﻫـﺬﻩ ﺍﻷﻭﻗـﺎﺕ
ﺍﻟﺜﻼﺛﺔ ﻋﻮﺭﺍﺕ ﻟﻜﻢ ،ﻳﻘﻞ ﻓﻴﻬﺎ ﺍﻟﺘﺴﺘﺮ ،ﺃﻣﺎ ﻓﻴﻤﺎ ﺳﻮﺍﻫﺎ ﻓﻼ ﺣﺮﺝ ﺇﺫﺍ ﺩﺧﻠـﻮﺍ ﺑﻐـﲑ ﺇﺫﻥ؛
ﳊﺎﺟﺘﻬﻢ ﰲ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻴﻜﻢ ،ﻃﻮﺍﻓﻮﻥ ﻋﻠﻴﻜﻢ ﻟﻠﺨﺪﻣﺔ ،ﻭﻛﻤـﺎ ﺑـﻴﻦ ﺍﷲ ﻟﻜـﻢ ﺃﺣﻜـﺎﻡ
ﺍﻻﺳﺘﺌﺬﺍﻥ ﻳﺒﻴﻦ ﻟﻜﻢ ﺁﻳﺎﺗﻪ ﻭﺃﺣﻜﺎﻣﻪ ﻭﺣﺠﺠﻪ ﻭﺷﺮﺍﺋﻊ ﺩﻳﻨﻪ .ﻭﺍﷲ ﻋﻠﻴﻢ ﲟﺎ ﻳـﺼﻠﺢ ﺧﻠﻘـﻪ،
٣٩٨
ﺣﻜﻴﻢ ﰲ ﺗﺪﺑﲑﻩ ﺃﻣﻮﺭﻫﻢ.
- ٤٤٤ﺣﻠﱯ ،ﻋﺒﺪ ﺍﻴﺪ ﻃﻌﻤﻪ ،ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﺎﹰ،ﺹ .١٣٤ﻭﺍﻧﻈﺮ ﺇﱃ ﺳـﻬﺎﻡ ﻣﻬـﺪﻱ
ﺟﺒﺎﺭ ،ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ ،ﺹ ٣٦٠-٣٥٨
- ٤٤٥ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( -١٣٥٠٣ (١٣٤٦٩)(٦٠٤ / ٤) -ﺻﺤﻴﺢ
- ٤٤٦ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٨٠٠) -
ﺍﳊﺎﺋﺶ :ﺍﳌﻠﺘﻒ ﺍﺘﻤﻊ ﻣﻦ ﺍﻟﻨﺨﻞ -ﺍﳍﺪﻑ :ﻣﺎ ﺍﺭﺗﻔﻊ ﻣﻦ ﺍﻷﺭﺽ
١٦٩
ﺱ ﺍﳋﻠﹸﻘﻲ ﺍﻟﺮﺍﺑﻊ -ﺧﻠﹸﻖ ﺍﻷﻣﺎﻧﺔ :
ﺍﻷﺳﺎ
"ﻛﺸﻒ ﺍﳊﻖ ﺃﻥ ﺍﻷﻣﺎﻧﺔ ﺩﻋﺎﻣﺔ ﺑﻘﺎﺀ ﺍﻹﻧﺴﺎﻥ ﻭﻣﺴﺘﻘﺮ ﺃﺳﺎﺱ ﺍﳊﻜﻮﻣـﺎﺕ ﻭﺭﻭﺡ ﺍﻟﻌﺪﺍﻟـﺔ
٤٤٧
ﻭﺣﺪﻫﺎ ﻭﻫﻲ ﺃﺣﺪ ﻋﻨﺎﺻﺮ ﺗﻜﺎﻣﻞ ﺍﻟﺸﺨﺼﻴﺔ "
ﺱ ﺃﹶﻥ
ﺕ ِﺇﻟﹶﻰ ﹶﺃ ﻫِﻠﻬﺎ ﻭِﺇﺫﹶﺍ ﺣ ﹶﻜﻤـﺘﻢ ﺑـﻴ ﻦ ﺍﻟﻨـﺎ ِ
ﻗﺎﻝ ﺗﻌﺎﱃِ}:ﺇ ﱠﻥ ﺍﻟﹼﻠ ﻪ ﻳ ﹾﺄ ﻣ ﺮ ﹸﻛ ﻢ ﺃﹶﻥ ﺗﺆﺩﻭﹾﺍ ﺍ َﻷﻣﺎﻧﺎ ِ
ﺼﲑﺍ{ ) (٥٨ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺤ ﹸﻜﻤﻮﹾﺍ ﺑِﺎﹾﻟ ﻌ ﺪ ِﻝ ِﺇ ﱠﻥ ﺍﻟﹼﻠ ﻪ ِﻧ ِﻌﻤﺎ ﻳ ِﻌ ﹸﻈﻜﹸﻢ ِﺑ ِﻪ ِﺇ ﱠﻥ ﺍﻟﹼﻠ ﻪ ﻛﹶﺎ ﹶﻥ ﺳﻤِﻴﻌﺎ ﺑ ِ
ﺗ
ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﺄﻣﺮﻛﻢ ﺑﺄﺩﺍﺀ ﳐﺘﻠﻒ ﺍﻷﻣﺎﻧﺎﺕ ،ﺍﻟﱵ ﺍﺅﲤﻨﺘﻢ ﻋﻠﻴﻬﺎ ﺇﱃ ﺃﺻﺤﺎﺎ ،ﻓﻼ ﺗﻔﺮﻃـﻮﺍ
ﻓﻴﻬﺎ ،ﻭﻳﺄﻣﺮﻛﻢ ﺑﺎﻟﻘﻀﺎﺀ ﺑﲔ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻌﺪﻝ ﻭﺍﻟﻘﺴﻂ ،ﺇﺫﺍ ﻗﻀﻴﺘﻢ ﺑﻴﻨﻬﻢ ،ﻭِﻧ ﻌ ﻢ ﻣﺎ ﻳﻌﻈﻜﻢ ﺍﷲ
ﺑﻪ ﻭﻳﻬﺪﻳﻜﻢ ﺇﻟﻴﻪ .ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻛﺎﻥ ﲰﻴﻌﺎ ﻷﻗﻮﺍﻟﻜﻢ ،ﻣﻄﱠﻠﻌﺎ ﻋﻠﻰ ﺳﺎﺋﺮ ﺃﻋﻤـﺎﻟﻜﻢ ،ﺑـﺼﲑﺍ
٤٤٨
ﺎ.
ﻓﺎﻷﻣﺎﻧﺔ ﺧﻠﻖ ﺃﺻﻴﻞ ،ﺍﺗﺼﻒ ﺑﻪ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻣﻦ ﻋﻬﺪ ﺍﻟﻄﻔﻮﻟﺔ ﺇﱃ ﻋﻬﺪ ﺍﻟﺮﺳﺎﻟﺔ ،ﺣـﱴ
ﻭﺻﻔﻪ ﺍﳌﺸﺮﻛﻮﻥ ﺑﺎﻟﺼﺎﺩﻕ ﺍﻷﻣﲔ ،ﻭﰲ ﺫﻟﻚ ﻋﱪﺓ ﻟﻠﻄﻔﻞ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﻘﺘﺪﻱ ﺑﺮﺳﻮﻝ ﺍﷲ
،ﻟﺘﺴﺎﻋﺪﻩ ﻓﻴﻤﺎ ﺑﻌﺪ ﻋﻠﻰ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﻗﺪ ﺣﺪﺩ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻟﻮﻟـﺪ ﰲ
ﻯ ﻗﹶﺎ ﹶﻝ ﹶﺃ ﺧﺒ ﺮﻧﺎ ﺳﺎِﻟ ﻢ
ﻣﺎﻝ ﺃﺑﻴﻪ ،ﻓﻴﻜﻮﻥ ﺃﻣﻴﻨﹰﺎ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺑﻪ ،ﺑﻼ ﺇﺳﺮﺍﻑ ﻭﻻ ﺗﺒﺬﻳﺮ ،ﻓ ﻌ ِﻦ ﺍﻟ ﺰ ﻫ ِﺮ
ﻉ،
ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ - -ﻳﻘﹸﻮ ﹸﻝ » ﹸﻛﱡﻠﻜﹸـ ﻢ ﺭﺍ ٍ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﱠﻥ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑﻦ ﻋ ﻤ ﺮ ﻳﻘﹸﻮ ﹸﻝ ﺳ ِﻤ ﻌ
ﻉ ﻓِﻰ ﹶﺃ ﻫِﻠ ِﻪ ﻭﻫـ ﻮ ﺴﺌﹸﻮ ﹲﻝ ﻋ ﻦ ﺭ ِﻋﻴِﺘ ِﻪ ،ﻭﺍﻟ ﺮ ﺟ ﹸﻞ ﺭﺍ ٍ ﻉ ﻭ ﻣ
ﺴﺌﹸﻮ ﹲﻝ ﻋ ﻦ ﺭ ِﻋﻴِﺘ ِﻪ ،ﺍ ِﻹﻣﺎ ﻡ ﺭﺍ ٍ ﻭ ﹸﻛﱡﻠ ﹸﻜ ﻢ ﻣ
ﻉ ﻓِﻰ
ﺴﺌﹸﻮﹶﻟ ﹲﺔ ﻋ ﻦ ﺭ ِﻋﻴِﺘﻬﺎ ،ﻭﺍﹾﻟﺨﺎ ِﺩ ﻡ ﺭﺍ ٍﺖ ﺯ ﻭ ِﺟﻬﺎ ﻭ ﻣ ﺴﺌﹸﻮ ﹲﻝ ﻋ ﻦ ﺭ ِﻋﻴِﺘ ِﻪ ،ﻭﺍﹾﻟ ﻤ ﺮﹶﺃ ﹸﺓ ﺭﺍ ِﻋﻴ ﹲﺔ ﻓِﻰ ﺑﻴِ ﻣ
ﻉ ﻓِﻰ ﻣﺎ ِﻝ ﹶﺃﺑِﻴـ ِﻪ ﺖ ﹶﺃ ﹾﻥ ﹶﻗ ﺪ ﻗﹶﺎ ﹶﻝ -ﻭﺍﻟ ﺮ ﺟ ﹸﻞ ﺭﺍ ٍ ﺴﺒ ﺴﺌﹸﻮ ﹲﻝ ﻋ ﻦ ﺭ ِﻋﻴِﺘ ِﻪ -ﻗﹶﺎ ﹶﻝ ﻭ ﺣ ِ ﻣﺎ ِﻝ ﺳﻴ ِﺪ ِﻩ ﻭ ﻣ
٤٤٩
ﺴﺌﹸﻮ ﹲﻝ ﻋ ﻦ ﺭ ِﻋﻴِﺘ ِﻪ « .
ﻉ ﻭ ﻣ
ﺴﺌﹸﻮ ﹲﻝ ﻋ ﻦ ﺭ ِﻋﻴِﺘ ِﻪ ﻭ ﹸﻛﱡﻠ ﹸﻜ ﻢ ﺭﺍ ٍ ﻭ ﻣ
ﻭﻧﻠﺤﻆ ﺍﻫﺘﻤﺎﻡ ﺍﻟﺮﺳﻮﻝ ﲞﻠﻖ ﺍﻷﻣﺎﻧﺔ ﻭﺗﺄﺻﻴﻠﻪ ﰲ ﺍﻟﻄﻔﻞ ،ﺃﻧﻪ ﱂ ﻳﺮﺽ ﻣﻦ ﺍﻟﻄﻔﻞ ﺧﻄـﺄﻩ
ﺴ ٍﺮ
ﰲ ﻫﺬﺍ ﺍﻟﺮﻛﻦ ،ﻭﺇﳕﺎ ﻋﺎﻗﺒﻪ ،ﻋﻨﺪﻣﺎ ﺃﺧ ﱠﻞ ﺑﻪ ،ﻭﺷﺪ ﺃﺫﻥ ﺍﻟﻄﻔﻞ ،ﻓﻌﻦ ﻋﺒ ِﺪ ﺍﻟﻠﱠـ ِﻪ ﺑـ ِﻦ ﺑـ
- ٤٤٧ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ ،ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ ،ﺹ ٣٥٥
- ٤٤٨ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ
- ٤٤٩ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٨٩٣ ) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٤٨٣٢) -
١٧٠
ﺖ ِﻣﻨ ﻪ ﹶﻗﺒـ ﹶﻞ ﹶﺃ ﹾﻥ
ﺐ ،ﹶﻓﹶﺄ ﹶﻛ ﹾﻠ
ﻒ ِﻣ ﻦ ِﻋﻨ ٍ
ﺍﹾﻟﻤﺎ ِﺯِﻧ ﻲ ،ﻗﹶﺎ ﹶﻝ :ﺑ ﻌﹶﺜﺘﻨِﻲ ﹸﺃﻣﻲ ِﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ِﺑ ِﻘ ﹾﻄ ٍ
ﺖ ِﺑ ِﻪ ﹶﺃ ﺧ ﹶﺬ ﹸﺃ ﹸﺫﻧِﻲ ﻭﻗﹶﺎ ﹶﻝ" :ﻳﺎ ﹸﻏ ﺪ ﺭ ".٤٥٠ ﹸﺃﺑﱢﻠ ﻐ ﻪ ِﺇﻳﺎ ﻩ ،ﹶﻓﹶﻠﻤﺎ ِﺟﹾﺌ
ﺚ ﻣ ﻌ ﻪ ِﺑ ﹶﻘ ﹾﻄ ﹶﻔﻴ ِﻦ :ﻭﺍ ِﺣ ٍﺪ ﹶﻟ ﻪ ،ﻭﺍﻵ ﺧ ﺮ ِﻟﹸﺄ ﻣ ِﻪ ﻋ ﻤ ﺮ ﹶﺓ،
ﺸﲑٍ ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﺑ ﻌ ﹶ ﻭ ﻋ ِﻦ ﺍﻟﻨ ﻌﻤﺎ ِﻥ ﺑ ِﻦ ﺑ ِ
ﺖ :ﹶﻻ ﺐ ،ﹶﻓﻘﹶﺎﻟﹶـ ﻒ ِﻣ ﻦ ِﻋﻨ ٍ ﻚ ﻣ ﻊ ﺍﻟﻨ ﻌﻤﺎ ِﻥ ِﺑ ِﻘ ﹾﻄ ٍ ﺖ ﹶﻟ ِ ﹶﻓﹶﻠ ِﻘ ﻲ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻋ ﻤ ﺮ ﹶﺓ ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃ ﺭ ﺳ ﹾﻠ
ﹶﻓﹶﺄ ﺧ ﹶﺬ ﺍﻟﻨِﺒ ﻲ ِﺑﹸﻠ ﺪِﺗ ِﻪ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﹸﻏ ﺪ ﺭ" .٤٥١
- ٤٥٦ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٢٥٤) (٤٨٨ / ١)-ﻭﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٣٤)-ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٢١٩)-
- ٤٥٧ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ - ( ٣٠٩) -ﺍﻟﻌﺎﺋﻞ :ﺍﻟﻔﻘﲑ
- ٤٥٨ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( (٣٦٣٨)(٣٠ / ٢) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٦٨٠٥) -
- ٤٥٩ﺷﻌﺐ ﺍﻹﳝﺎﻥ ( ٤٤٧٩)(٤٦١ / ٦) -ﺣﺴﻦ
١٧٥
ﻓﺈﺫﺍ ﻻﺣﻆ ﺍﻷﺏ ﺃ ﱠﻥ ﺍﺑﻨﻪ ﻳﻜﺬﺏ ﳚﺐ ﺃﻥ ﻳﺘﺎﺑﻊ ﺍﻷﻣﺮ ﻭﻻ ﻳﺘﺴﺎﻫﻞ ،ﺃﺣﻴﺎﻧﹰﺎ ﺍﻷﺏ ﳛﺴﻦ ﺍﻟﻈﱠﻦ
ﺼ ﹰﺔ ﻛﺎﺫﺑﺔ ﻭﻳﺘﺮﻛﻪ ،ﻟﻜﻦ ﺣﻴﻨﻤﺎ
ﻭﻳﺘﺴﺎﻫﻞ ،ﻓﻘﺪ ﺣﻀﺮ ﻟﻠﺒﻴﺖ ﻭﻫﻮ ﻣﺘﻌﺐ ﻭﲰﻊ ﺍﺑﻨﻪ ﻳﺮﻭﻱ ﻗ
ﳛﻤﻞ ﺍﻷﺏ ﺍﺑﻨﻪ ﻋﻠﻰ ﺍﻟﺼﺪﻕ ﻭﻳﺘﻌﺐ ﺑﺎﻟﺘﺤﻘﻴﻖ ﻭﺍﻟﺘﺪﻗﻴﻖ ﻭﺍﻟﻨﺼﻴﺤﺔ ﻭﺍﳌﺘﺎﺑﻌﺔ ﻟﻌﻠﱠﻪ ﺑﻌﺪ ﺣـﲔ
ﻒ ﲦﺎﺭﹰﺍ ﻳﺎﻧﻌﺔ.
ﻳﻘ ِﻄ
ﺍﻹﻧﺴﺎﻥ ﺍﻟﺼﺎﺩﻕ ﻻ ﻳﻘﺪﺭ ﺑﺜﻤﻦ ،ﻓﺸﻲﺀ ﻋﻈﻴﻢ ﺃﻥ ﺗﻜﻮﻥ ﺻﺎﺩﻗﹰﺎ ،ﻓﺎﻟﺼﺪﻕ ﻣﻊ ﺍﻟﻨﺎﺱ ﻳﻨ ﹸﻘﻠﹸﻚ
ﻕ ﻣﻊ ﺍﷲ ،ﻳﻮﺟﺪ ﺻﺪﻕ ﻣﻊ ﺍﷲ ،ﻭﺃﺣﻴﺎﻧﹰﺎ ﻳﻜـﻮﻥ ﺇﱃ ﺍﻟﺼﺪﻕ ﻣﻊ ﻧﻔﺴﻚ ،ﱠﰒ ﺗﻨﺘ ِﻘ ﹸﻞ ﺇﱃ ﺍﻟﺼﺪ
ﺍﻹﻧﺴﺎﻥ ﺻﺎﺩﻗﹰﺎ ﻣﻊ ﻧﻔﺴﻪ ﻓﻼ ﳛﺎﻭﻝ ﺃﻥ ﻳﻮﻫﻢ ﻧﻔﺴﻪ ﺃﻭﻫﺎﻣﹰﺎ ﻏﲑ ﺻﺤﻴﺤﺔ ،ﻳﺒﺪﹸﺃ ﺻﺪﻗﹸﻪ ﻣـﻊ
ﺍﻟﻨﺎﺱ ،ﱠﰒ ﻣﻊ ﻧﻔﺴﻪ ،ﱠﰒ ﻣﻊ ﺍﷲ .٤٦١
ﺏ ﺃﻟﻴﻤـﹰﺎ ﻭﺃﺣﻴﻨﹰﺎ ﻓﺈ ﱠﻥ ﺍﻷﺏ ﺍﻟﻘﺎﺳﻲ ﻋﻠﻰ ﺃﻭﻻﺩﻩ ﻳﺪﻓﻌﻬﻢ ﺇﱃ ﺍﻟﻜﺬﺏ ،ﻓﺤﻴﻨﻤﺎ ﻳﻜﻮﻥ ﺍﻟﻌﻘـﺎ
ﻉ ﻋﻦ ﻧﻔﺴﻪ ،ﺃﻣـﺎ ﺇﺫﺍ ﻛـﺎﻥ ﺍﻷﺏ ﻳﻠﺠﹸﺄ ﺍﻟﻄﻔ ﹸﻞ ﺇﱃ ﺍﻟﻜﺬﺏ ﻟﻴﻨﺠ ﻮ ﻣﻦ ﺍﻟﻌﻘﺎﺏ ﲝﻜ ِﻢ ﺍﻟﺪﻓﺎ ِ
ﻕ ﻣﻨﺠﺎﺓ ،ﻭﺃﻧﻪ ﺇﺫﺍ ﺃﺧﻄﺄ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳـﺬﻛﺮ ﺧﻄـﺄﻩ ،ﻭﺃ ﱠﻥﻣﺘﻔﻬﻤﹰﺎ ﻻﺑﻨﻪ ﻓﺈﻧﻪ ﻳﺸ ِﻌ ﺮ ﻩ ﺃ ﱠﻥ ﺍﻟﺼﺪ
ﺏ ﻻ ﳝﻠﻚ ﺇﻻ ﺃﻥ ﻳﻨﺼﺤ ﻪ ﻭﻳﺒﻴﻦ ﻟﻪ .
ﺍﻷ
ﺇﻥ ﺍﻟﻘﺴﻮﺓ ﺍﻟﺒﺎﻟﻐﺔ ﻣﻦ ﺍﻵﺑﺎﺀ ﻛﺜﲑﹰﺍ ﻣﺎ ﲢﻤﻞ ﺍﻷﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻜﺬﺏ ،ﻟﻴﻨﺠ ﻮ ﺍﻟﻄﻔ ﹸﻞ ﻣﻦ ﻋﻘـﺎﺏ
ﺍﻷﺏ ،ﻫﻮ ﻻ ﻳﻨﻮﻱ ﺃﻥ ﻳﻜﺬﺏ ﻭﻟﻜﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﻨﺠ ﻮ ﻣﻦ ﺍﻟﻌﻘﺎﺏ ﺍﻷﻟﻴﻢ ،ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﺃﺣـﺪ
ﷲﺃﺳﺒﺎﺏ ﺍﻟﻜﺬﺏ ﻗﺴﻮﺓ ﺍﻵﺑﺎﺀ ﰲ ﻣﻌﺎﻣﻠﺔ ﺃﻭﻻﺩﻫﻢ ﺍﳌﺬﻧﺒﲔ ،ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﻒ.٤٦٢
ﻗﹶﺎ ﹶﻝ :ﻋﱢﻠﻤﻮﺍ ،ﻭ ﹶﻻ ﺗ ﻌﻨﻔﹸﻮﺍ ؛ ﹶﻓِﺈ ﱠﻥ ﺍﹾﻟ ﻤ ﻌﱢﻠ ﻢ ﺧﻴ ﺮ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﻌﻨ ِ
ﺲ ﻃﻮﻳﻞ ..ﻭﳛﺘﺎﺝ ﺇﱃ ﺑﻴـﺎﻥ ،ﻭﺇﱃ ﺭﺑﻤﺎ ﻛﺎﻥ ﺍﻟﺘﻌﻨﻴﻒ ﺃﺳﻬﻞ ﻭﻟﻜ ﻦ ﺍﻟﺘﻌﻠﻴﻢ ﳛﺘﺎﺝ ﺇﱃ ﻧﻔ ٍ
ﺣﻨﺎﻥ ،ﻭﺇﱃ ﺻﱪ ﻭﺗﺮ ﻭ ،ﻭﺇﱃ ﺗﺄ ٍﱢﻥ ،ﻭﺍﻟﺜﻤﺎ ﺭ ﺍﻟﻴﺎﻧﻌﺔ ﺍﻟﱵ ﻳﻘﻄﻔﻬﺎ ﺍﳌﻌﻠﱢﻢ ﻻ ﺗﻘﺪﺭ ﺑـﺜﻤﻦ ،ﺃﻣـﺎ
ﻑ ﻣﻦ ﺍﻷﺏ،ﺍﻟﺜﻤﺎﺭ ﺍﻟﱵ ﻳﻘﻄﻔﻬﺎ ﺍﳌﻌﻨﻒ ﺭﺑﻤﺎ ﹶﺃﺩﺕ ﺇﱃ ﺍﻟﻜﺬﺏ ،ﻭﺇﱃ ﺗﺮ ِﻙ ﺍﳌﱰﻝ ،ﻭﺇﱃ ﺍﳋﻮ ِ
ﻭﺇﱃ ﺃﻥ ﻳﺼﺒﺢ ﻭﺟﻮﺩ ﺍﻷﺏ ﰲ ﺍﻟﺒﻴﺖ ﻣﻜﺮﻭﻫﹰﺎ ،ﻭﺇﺫﺍ ﺧﺮﺝ ﺍﻷﺏ ﻣﻦ ﺑﻴﺘـﻪ ﺗـﻨﻔﱠﺲ ﺃﻭﻻﺩﻩ
١٨٦
ﺠ ﻤﻊ ﺑﻴﻨﻨﺎ ﺭﺑﻨﺎ ﹸﺛ ﻢ ﻳ ﹾﻔﺘ ﺢ ﺑﻴﻨﻨﺎ { ﺃﻱ :ﳛﻜﻢ ﺑﻴﻨﻨﺎ ﺣﻜﻤﺎ ،ﻳﺘﺒﲔ ﺑﻪ ﺍﻟﺼﺎﺩﻕ
ﻭﳍﺬﺍ ﻗﺎﻝ } :ﹸﻗ ﹾﻞ ﻳ
ﻣﻦ ﺍﻟﻜﺎﺫﺏ ،ﻭﺍﳌﺴﺘﺤﻖ ﻟﻠﺜﻮﺍﺏ ،ﻣﻦ ﺍﳌﺴﺘﺤﻖ ﻟﻠﻌﻘﺎﺏ ،ﻭﻫﻮ ﺧﲑ ﺍﻟﻔﺎﲢﲔ.٤٦٦
ﺽ ﹸﻗ ِﻞ ﺍﻟﱠﻠ ﻪ ﻭِﺇﻧﺎ ﹶﺃ ﻭ ِﺇﻳﺎ ﹸﻛ ﻢ ﹶﻟ ﻌﻠﹶﻰ ﻫﺪﻯ
ﺕ ﻭﺍﹾﻟﹶﺄ ﺭ ِ
ﺴﻤﺎﻭﺍ ِ
ﻭﻗﺎﻝ ﺗﻌﺎﱃ} :ﹸﻗ ﹾﻞ ﻣﻦ ﻳ ﺮ ﺯﹸﻗﻜﹸﻢ ﻣ ﻦ ﺍﻟ
ﲔ{ ) (٢٤ﺳﻮﺭﺓ ﺳﺒﺄ. ﺿﻠﹶﺎ ٍﻝ ﻣِﺒ ٍ
ﹶﺃ ﻭ ﻓِﻲ
ﲔ { ﺃﻱ :ﺇﺣـﺪﻯ ﺍﻟﻄـﺎﺋﻔﺘﲔ ﻣﻨـﺎ ﻭﻗﻮﻟﻪ } :ﻭِﺇﻧﺎ ﹶﺃ ﻭ ِﺇﻳﺎ ﹸﻛ ﻢ ﹶﻟ ﻌﻠﹶﻰ ﻫﺪﻯ ﹶﺃ ﻭ ﻓِﻲ ﺿﻼ ٍﻝ ﻣِﺒ ٍ
ﻭﻣﻨﻜﻢ ،ﻋﻠﻰ ﺍﳍﺪﻯ ،ﻣﺴﺘﻌﻠﻴﺔ ﻋﻠﻴﻪ ،ﺃﻭ ﰲ ﺿﻼﻝ ﻣﺒﲔ ،ﻣﻨﻐﻤﺮﺓ ﻓﻴﻪ ،ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻳﻘﻮﻟﻪ ﻣﻦ
ﺗﺒﲔ ﻟﻪ ﺍﳊﻖ ،ﻭﺍﺗﻀﺢ ﻟﻪ ﺍﻟﺼﻮﺍﺏ ،ﻭﺟﺰﻡ ﺑﺎﳊﻖ ﺍﻟﺬﻱ ﻫﻮ ﻋﻠﻴﻪ ،ﻭﺑﻄﻼﻥ ﻣﺎ ﻋﻠﻴﻪ ﺧﺼﻤﻪ.
ﺃﻱ :ﻗﺪ ﺷﺮﺣﻨﺎ ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﻮﺍﺿﺤﺔ ﻋﻨﺪﻧﺎ ﻭﻋﻨﺪﻛﻢ ،ﻣﺎ ﺑﻪ ﻳﻌﻠﻢ ﻋﻠﻤﺎ ﻳﻘﻴﻨﺎ ﻻ ﺷﻚ ﻓﻴﻪ ،ﻣﻦ
ﺍﶈﻖ ﻣﻨﺎ ،ﻭﻣﻦ ﺍﳌﺒﻄﻞ ،ﻭﻣﻦ ﺍﳌﻬﺘﺪﻱ ﻭﻣﻦ ﺍﻟﻀﺎﻝ؟ ﺣﱴ ﺇﻧﻪ ﻳﺼﲑ ﺍﻟﺘﻌﻴﲔ ﺑﻌﺪ ﺫﻟﻚ ،ﻻ ﻓﺎﺋﺪﺓ
ﻓﻴﻪ ،ﻓﺈﻧﻚ ﺇﺫﺍ ﻭﺍﺯﻧﺖ ﺑﲔ ﻣﻦ ﻳﺪﻋﻮ ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﳋﺎﻟﻖ ،ﻟﺴﺎﺋﺮ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﳌﺘﺼﺮﻑ ﻓﻴﻬـﺎ،
ﲜﻤﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﺘﺼﺮﻓﺎﺕ ،ﺍﳌﺴﺪﻱ ﲨﻴﻊ ﺍﻟﻨﻌﻢ ،ﺍﻟﺬﻱ ﺭﺯﻗﻬﻢ ﻭﺃﻭﺻﻞ ﺇﻟﻴﻬﻢ ﻛﻞ ﻧﻌﻤﺔ ،ﻭﺩﻓﻊ
ﻋﻨﻬﻢ ﻛﻞ ﻧﻘﻤﺔ ،ﺍﻟﺬﻱ ﻟﻪ ﺍﳊﻤﺪ ﻛﻠﻪ ،ﻭﺍﳌﻠﻚ ﻛﻠﻪ ،ﻭﻛﻞ ﺃﺣﺪ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻓﻤـﺎ ﺩﻭـﻢ،
ﺧﺎﺿﻌﻮﻥ ﳍﻴﺒﺘﻪ ،ﻣﺘﺬﻟﻠﻮﻥ ﻟﻌﻈﻤﺘﻪ ،ﻭﻛﻞ ﺍﻟﺸﻔﻌﺎﺀ ﲣﺎﻓﻪ ،ﻻ ﻳﺸﻔﻊ ﺃﺣﺪ ﻣﻨﻬﻢ ﻋﻨﺪﻩ ﺇﻻ ﺑﺈﺫﻧﻪ
ﺍﻟﻌﻠﻲ ﺍﻟﻜﺒﲑ ،ﰲ ﺫﺍﺗﻪ ،ﻭﺃﻭﺻﺎﻓﻪ ،ﻭﺃﻓﻌﺎﻟﻪ ،ﺍﻟﺬﻱ ﻟﻪ ﻛﻞ ﻛﻤﺎﻝ ،ﻭﻛﻞ ﺟﻼﻝ ،ﻭﻛﻞ ﲨـﺎﻝ،
ﻭﻛﻞ ﲪﺪ ﻭﺛﻨﺎﺀ ﻭﳎﺪ ،ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﺘﻘﺮﺏ ﳌﻦ ﻫﺬﺍ ﺷﺄﻧﻪ ،ﻭﺇﺧﻼﺹ ﺍﻟﻌﻤﻞ ﻟﻪ ،ﻭﻳﻨﻬﻰ ﻋـﻦ
ﻋﺒﺎﺩﺓ ﻣﻦ ﺳﻮﺍﻩ ،ﻭﺑﲔ ﻣﻦ ﻳﺘﻘﺮﺏ ﺇﱃ ﺃﻭﺛﺎﻥ ،ﻭﺃﺻﻨﺎﻡ ،ﻭﻗﺒﻮﺭ ،ﻻ ﲣﻠـﻖ ،ﻭﻻ ﺗـﺮﺯﻕ ،ﻭﻻ
ﲤﻠﻚ ﻷﻧﻔﺴﻬﺎ ،ﻭﻻ ﳌﻦ ﻋﺒﺪﻫﺎ ،ﻧﻔﻌﺎ ﻭﻻ ﺿﺮﺍ ،ﻭﻻ ﻣﻮﺗـﺎ ] ﺹ [ ٦٨٠ﻭﻻ ﺣﻴـﺎﺓ ،ﻭﻻ
ﻧﺸﻮﺭﺍ ،ﺑﻞ ﻫﻲ ﲨﺎﺩﺍﺕ ،ﻻ ﺗﻌﻘﻞ ،ﻭﻻ ﺗﺴﻤﻊ ﺩﻋﺎﺀ ﻋﺎﺑﺪﻳﻬﺎ ،ﻭﻟﻮ ﲰﻌﺘﻪ ﻣﺎ ﺍﺳﺘﺠﺎﺑﺖ ﳍﻢ،
ﻭﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻜﻔﺮﻭﻥ ﺑﺸﺮﻛﻬﻢ ،ﻭﻳﺘﱪﺃﻭﻥ ﻣﻨﻬﻢ ،ﻭﻳﺘﻼﻋﻨﻮﻥ ﺑﻴﻨﻬﻢ ،ﻟﻴﺲ ﳍﻢ ﻗـﺴﻂ ﻣـﻦ
ﺍﳌﻠﻚ ،ﻭﻻ ﺷﺮﻛﺔ ﻓﻴﻪ ،ﻭﻻ ﺇﻋﺎﻧﺔ ﻓﻴﻪ ،ﻭﻻ ﳍﻢ ﺷﻔﺎﻋﺔ ﻳﺴﺘﻘﻠﻮﻥ ﺎ ﺩﻭﻥ ﺍﻟﻠﹼﻪ ،ﻓﻬﻮ ﻳﺪﻋﻮ ﻣ ﻦ
ﻫﺬﺍ ﻭﺻﻔﻪ ،ﻭﻳﺘﻘﺮﺏ ﺇﻟﻴﻪ ﻣﻬﻤﺎ ﺃﻣﻜﻨﻪ ،ﻭﻳﻌﺎﺩﻱ ﻣﻦ ﺃﺧﻠﺺ ﺍﻟﺪﻳﻦ ﻟﻠﹼﻪ ،ﻭﳛﺎﺭﺑﻪ ،ﻭﻳﻜـﺬﺏ
ﺭﺳﻞ ﺍﻟﻠﹼﻪ ،ﺍﻟﺬﻳﻦ ﺟﺎﺀﻭﺍ ﺑﺎﻹﺧﻼﺹ ﻟﻠﹼﻪ ﻭﺣﺪﻩ ،ﺗﺒﲔ ﻟﻚ ﺃﻱ ﺍﻟﻔﺮﻳﻘﲔ ،ﺍﳌﻬﺘﺪﻱ ﻣﻦ ﺍﻟﻀﺎﻝ،
- ٤٨٠ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( (٩٢)(١٠٤ / ١) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ (٥٥٣٢) -
- ٤٨١ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( -٢٢٤٥٦ (٢٢١٠٥)(٣٧٥ / ٧) -ﺣﺴﻦ
- ٤٨٢ﺷﺮﺡ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ (٣٣٩ / ٥) -ﺻﺤﻴﺢ
ﺏ.
ﺸ ﻦ ﺍﱠﻟﺬِﻱ ﺗ ﻌ ِﺮﹸﻓ ﻪ ﺍﹾﻟ ﻌ ﺮ
ﺨِﺶ ﺍﹾﻟ
ﺠ ِﻢ ﻭ ِﻣﻨ ﻪ ﺍﻟﺘﻨ ﻌ ﻢ ،ﻭﹶﺃ ﻣ ﺮ ﻫ ﻢ ﺑِﺎﻟﺘ ﻤ ﻌ ﺪ ِﺩ ﻭ ﻫ ﻮ ﺍﹾﻟ ﻌﻴ
ﻱ ﺍﹾﻟ ﻌ
ﻗﹶﺎ ﹶﻝ :ﹶﻓﻨﻬﺎ ﻫ ﻢ ﻋ ﻦ ِﺯ
- ٤٨٣ﺍﻧﻈﺮ ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﰲ ﺍﻹﺳﻼﻡ ﻟﻠﻨﺎﺑﻠﺴﻲ (١ / ٤) -
١٩٤
ﺧﺎﲤﺔ :ﻣﺜﺎﻝ ﻋﻤﻠﻲ ﻣﻦ ﺧ ﹸﻠﻖ ﺍﻟﺮﺳﻮﻝ ﻣﻊ ﺍﻷﻃﻔﺎﻝ :
ﰲ ﺧﺘﺎﻡ ﻫﺬﺍ ﺍﳌﻄﺎﻑ ﻧﻀﻊ ﺑﲔ ﻳﺪﻳﻚ ﳕﻮﺫﺝ ﺭﺳﻮﻝ ﺍﷲ ﺍﻟﻘﺎﺋﺪ ﺍﻟﻘﺪﻭﺓ ﻟﻸﻣـﺔ ﻛﻠـﻬﺎ،
ﻭﻛﻴﻒ ﻛﺎﻥ ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻷﻃﻔﺎﻝ ،ﻳﺄﻣﺮﻫﻢ ﻭﻳﻨﻬﺎﻫﻢ ،ﳝﺎﺯﺣﻬﻢ ﻭﻳﻠﺤﻖ ﻢ ،ﻳﻘـﻒ ﺧﻠـﻒ
ﺍﻟﻄﻔﻞ ﻭﻳﺒﺘﺴﻢ ﻟﻪ ،ﻻ ﻳﻐﻀﺐ ﰲ ﻭﺟﻬﻬﻢ ،ﻭﻻ ﻳﻌﺎﺗﺒﻬﻢ ،ﻳﺮﺳﺦ ﻋﻘﺪﺓ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻋﻤﻠﻴﺎ
ﰲ ﻧﻔﻮﺳﻬﻢ :
ﺸ ﻲ ٍﺀ
ﻂ ﻭ ﹶﻻ ﻗﹶﺎ ﹶﻝ ﻟِـ
ﻑ ﹶﻗ ﱡ
ﲔ ،ﹶﻓﻮﺍﻟﱠﻠ ِﻪ ﻣﺎ ﻗﹶﺎ ﹶﻝ ﻟِﻲ :ﹸﺃ ﺸ ﺮ ِﺳِﻨ
ﺖ ﺍﻟﻨِﺒ ﻲ ﻋ
ﺲ ﻗﹶﺎ ﹶﻝ :ﺧ ﺪ ﻣ
ﻋ ﻦ ﹶﺃﻧ ٍ
٤٨٤
ﺖ ﹶﻛﺬﹶﺍ ﻭ ﹶﻛﺬﹶﺍ.ﺻﻨ ﻌ
ﻼ
ﺖ ﹶﻛﺬﹶﺍ ،ﻭ ﻫ ﱠ ﺻﻨ ﻌ
ﺻﻨ ﻌﺘ ﻪِ :ﻟ ﻢ
ﺐ ﺻﺎ ِﺣﺒِﻲ ﹶﺃ ﹾﻥﺤ ﲔ ،ﻭﻣﺎ ﹸﻛ ﱡﻞ ﹶﺃ ﻣﺮِﻱ ﹶﻛ ﻤﺎ ﻳ ِ ﺸ ﺮ ِﺳِﻨ ﷲ ﻋ ﺖ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﺲ ﻗﹶﺎ ﹶﻝ :ﺧ ﺪ ﻣ ﻭ ﻋ ﻦ ﹶﺃﻧ ٍ
٤٨٥
ﺖ ﻫﺬﹶﺍ. ﺖ ﻫﺬﹶﺍ ،ﻭﹶﺃ ﱠﻻ ﹶﻓ ﻌ ﹾﻠ ﻑ ،ﻭ ﹶﻻ ﻗﹶﺎ ﹶﻝ ﻟِﻲِ :ﻟ ﻢ ﹶﻓ ﻌ ﹾﻠ
ﻳﻜﹸﻮ ﹶﻥ ،ﻣﺎ ﻗﹶﺎ ﹶﻝ ﻟِﻲ ﻓِﻴﻬﺎ :ﹸﺃ
ﺲ ﹸﻛ ﱡﻞ ﹶﺃ ﻣﺮِﻯ ﹶﻛﻤـﺎ ﻼ ﻡ ﹶﻟﻴ
ﲔ ﺑِﺎﹾﻟ ﻤﺪِﻳﻨ ِﺔ ﻭﹶﺃﻧﺎ ﹸﻏ ﹶ
ﺸ ﺮ ِﺳِﻨ ﺖ ﺍﻟﻨِﺒ ﻰ - -ﻋ ﺲ ﻗﹶﺎ ﹶﻝ ﺧ ﺪ ﻣ ﻭ ﻋ ﻦ ﹶﺃﻧ ٍ
ﺖ ﻫـﺬﹶﺍ ﹶﺃ ﻭ ﹶﺃ ﹶﻻ
ﻂ ﻭﻣﺎ ﻗﹶﺎ ﹶﻝ ﻟِﻰ ِﻟ ﻢ ﹶﻓ ﻌ ﹾﻠ ﻑ ﹶﻗ ﱡ ﺸﺘﻬِﻰ ﺻﺎ ِﺣﺒِﻰ ﹶﺃ ﹾﻥ ﹶﺃﻛﹸﻮ ﹶﻥ ﻋﻠﹶﻴ ِﻪ ﻣﺎ ﻗﹶﺎ ﹶﻝ ﻟِﻰ ﻓِﻴﻬﺎ ﹸﺃ ﻳ
٤٨٦
ﺖ ﻫﺬﹶﺍ.ﹶﻓ ﻌ ﹾﻠ
ﻂ ،ﻭ ﹶﻻ
ﲔ ،ﹶﻻ ﻭﺍﻟﱠﻠ ِﻪ ﻣﺎ ﺳﺒﻨِﻲ ﺳﺒ ﹰﺔ ﻗﹶـ ﱡ ﺸ ﺮ ِﺳِﻨ ﷲ ،ﻋ ﺖ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﺲ ﻗﹶﺎ ﹶﻝ :ﺧ ﺪ ﻣ
ﻭ ﻋ ِﻦ ﹶﺃﻧ ٍ
ﺸ ﻲ ٍﺀ ﹶﻟ ﻢ ﹶﺃ ﹾﻓ ﻌ ﹾﻠ ﻪ :ﹶﺃ ﱠﻻ ﹶﻓ ﻌ ﹾﻠﺘ ﻪ.٤٨٧
ﺸ ﻲ ٍﺀ ﹶﻓ ﻌ ﹾﻠﺘ ﻪِ :ﻟ ﻢ ﹶﻓ ﻌ ﹾﻠﺘ ﻪ ،ﻭ ﹶﻻ ِﻟ
ﻂ ،ﻭ ﹶﻻ ﻗﹶﺎ ﹶﻝ ﻟِﻲ ِﻟ
ﻑ ﹶﻗ ﱡﻗﹶﺎ ﹶﻝ ﻟِﻲ :ﹸﺃ
ﺖ
ﺱ ﺧﹸﻠﻘﹰﺎ ﹶﻓﹶﺄ ﺭ ﺳﹶﻠﻨِﻰ ﻳ ﻮﻣﺎ ِﻟﺤﺎ ﺟ ٍﺔ ﹶﻓ ﹸﻘﻠﹾـ ﺴ ِﻦ ﺍﻟﻨﺎ ِ ﺲ :ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِ - -ﻣ ﻦ ﹶﺃ ﺣ ﻭﻗﹶﺎ ﹶﻝ ﹶﺃﻧ
ﺖ ﺣﺘﻰ ﹶﺃﻣـ ﺮ ﺨ ﺮ ﺟ ﺐ ِﻟﻤﺎ ﹶﺃ ﻣ ﺮﻧِﻰ ِﺑ ِﻪ ﻧِﺒ ﻰ ﺍﻟﱠﻠ ِﻪ - -ﹶﻓ ﺐ .ﻭﻓِﻰ ﻧ ﹾﻔﺴِﻰ ﹶﺃ ﹾﻥ ﹶﺃ ﹾﺫ ﻫ ﻭﺍﻟﱠﻠ ِﻪ ﹶﻻ ﹶﺃ ﹾﺫ ﻫ
ﻯ ِﻣ ﻦ ﻭﺭﺍﺋِﻰ - ﺾ ِﺑ ﹶﻘﻔﹶﺎ
ﻕ ﹶﻓِﺈﺫﹶﺍ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ - -ﹶﻗ ﺪ ﹶﻗﺒ ﺻﺒﻴﺎ ٍﻥ ﻭ ﻫ ﻢ ﻳ ﹾﻠﻌﺒﻮ ﹶﻥ ﻓِﻰ ﺍﻟﺴﻮ ِ ﻋﻠﹶﻰ ِ
ﺖ ﻧﻌـ ﻢ
ﻚ « .ﻗﹶﺎ ﹶﻝ ﹸﻗ ﹾﻠ ﺚ ﹶﺃ ﻣ ﺮﺗ
ﺖ ﺣﻴ ﹸ ﺲ ﹶﺃ ﹶﺫ ﻫﺒ
ﻚ ﹶﻓﻘﹶﺎ ﹶﻝ » ﻳﺎ ﹸﺃﻧﻴ ﺤ ﻀ ﺕ ِﺇﹶﻟﻴ ِﻪ ﻭ ﻫ ﻮ ﻳ
ﻗﹶﺎ ﹶﻝ -ﹶﻓﻨ ﹶﻈ ﺮ
ﺐ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ.٤٨٨
ﹶﺃﻧﺎ ﹶﺃ ﹾﺫ ﻫ
- ٤٩٠ﺃﻃﻔﺎﻝ ﺍﳌﺴﻠﻤﲔ ﻛﻴﻒ ﺭﺑﺎﻫﻢ ﺍﻟﻨﱯ ﺍﻷﻣﲔ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ (٢ / ١) -
١٩٧
@ @ßb¨a@Ý–ÐÛa
@@ @ïÐäÛaë@ïÐbÈÛa@õbäjÛa
ﲤﻬﻴﺪ :
ﺃﺳﺲ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻌﺎﻃﻔﻲ :
ﺍﻷﺳﺎﺱ ﺍﻷﻭﻝ -ﺍﻟﻘﺒﻠﺔ ﻭﺍﻟﺮﺃﻓﺔ ﻭﺍﻟﺮﲪﺔ ﺑﺎﻷﻃﻔﺎﻝ :
ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﱐ -ﺍﳌﺪﺍﻋﺒﺔ ﻭﺍﳌﻤﺎﺯﺣﺔ ﻣﻊ ﺍﻷﻃﻔﺎﻝ :
ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﻟﺚ -ﺍﳍﺪﺍﻳﺎ ﻭﺍﻟﻌﻄﺎﻳﺎ ﻟﻸﻃﻔﺎﻝ:
ﺍﻷﺳﺎﺱ ﺍﻟﺮﺍﺑﻊ -ﻣﺴﺢ ﺭﺃﺱ ﺍﻟﻄﻔﻞ :
ﺍﻷﺳﺎﺱ ﺍﳋﺎﻣﺲ -ﺣﺴﻦ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻄﻔﻞ:
ﺍﻷﺳﺎﺱ ﺍﻟﺴﺎﺩﺱ-ﺗﻔﻘﺪ ﺣﺎﻝ ﺍﻟﻄﻔﻞ ﻭﺍﻟﺴﺆﺍﻝ ﻋﻨﻪ :
ﺍﻷﺳﺎﺱ ﺍﻟﺴﺎﺑﻊ -ﺍﻟﺮﻋﺎﻳﺔ ﺍﳋﺎﺻﺔ ﺑﺎﻟﺒﻨﺖ ﻭﺍﻟﻴﺘﻴﻢ :
-١ﺗﺮﺑﻴﺔ ﺍﻟﺒﻨﺖ :
ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﻭﱃ -ﺍﻟﻨﻬﻲ ﻋﻦ ﻛﺮﺍﻫﻴﺔ ﺍﻟﺒﻨﺎﺕ :
ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ -ﺍﳌﺴﺎﻭﺍﺓ ﺑﲔ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻭﻋﺪﻡ ﺍﳌﻔﺎﺿﻠﺔ ﺑﻴﻨﻬﻤﺎ:
ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻟﺜﺔ-ﺃﺟﺮ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻹﺣﺴﺎﻥ ﻭﺍﻟﺼﱪ ﺗﺮﺑﻴﺔ ﺍﻟﺒﻨﺎﺕ ﻭﺗﺰﻭﳚﻬﻦ :
-٢ﺗﺮﺑﻴﺔ ﺍﻟﻴﺘﻴﻢ ﻭﺍﻟﻴﺘﻴﻤﺔ :
ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﻭﱃ -ﺃﺟﺮ ﺭﻋﺎﻳﺔ ﺍﻟﻴﺘﻴﻢ ﻭﺗﺮﺑﻴﺘﻪ:
ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ -ﺣﻔﻆ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻭﺍﻟﺘﺠﺎﺭﺓ ﻟﻪ :
ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻟﺜﺔ -ﺃﺟﺮ ﺍﻷﻡ ﺍﻟﱵ ﺗﺮﰊ ﺃﻳﺘﺎﻣﻬﺎ ﻭﻻ ﺗﺘﺰﻭﺝ:
ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺮﺍﺑﻌﺔ -ﻣﻌﺎﻣﻠﺔ ﺍﻟﻴﺘﻴﻢ ﻣﺜﻞ ﺍﻻﺑﻦ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﺄﺩﻳﺐ :
ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﻣﻦ -ﺍﻟﺘﻮﺍﺯﻥ ﰲ ﺣﺐ ﺍﻟﻄﻔﻞ ﺑﻼ ﺇﻓﺮﺍﻁ ﻭﻻ ﺗﻔﺮﻳﻂ :
ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﻭﱃ -ﺃﻥ ﺗﻠﺰﻡ ﻧﻔﺴﻚ ﻭﻭﻟﺪﻙ ﺑﺸﺮﻉ ﺍﷲ ﺗﻌﺎﱃ :
ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ -ﺃﻥ ﺗﻜﻮﻥ ﻣﻀﻴﺎﻓﹰﺎ ﻛﺮﳝﹰﺎ :
ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻟﺜﺔ -ﺍﻟﺼﱪ ﻋﻠﻰ ﻣﺮﺽ ﻭﻭﻓﺎﺓ ﺍﻟﻄﻔﻞ ،ﻭﺍﺣﺘﺴﺎﺏ ﺍﻷﺟﺮ ﻋﻨﺪ ﺍﷲ :
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ﲤﻬﻴﺪ :
ﺗﺸﻜﻞ ﺍﻟﻌﺎﻃﻔﺔ ﻣﺴﺎﺣﺔ ﻭﺍﺳﻌﺔ ﰲ ﻧﻔﺲ ﺍﻟﻄﻔﻞ ﺍﻟﻨﺎﺷﺊ ،ﻭﻫﻲ ﺗﻜﻮﻥ ﻧﻔﺴﻪ ﻭﺗﺒﲏ ﺷﺨﺼﻴﺘﻪ،
ﻓﺈﻥ ﺃﺷﺒﻌﻬﺎ ﺑﺸﻜﻞ ﻣﺘﻮﺍﺯﻥ ﻛﺎﻥ ﺇﻧﺴﺎﻧﹰﺎ ﺳﻮﻳﹰﺎ ﰲ ﺣﻴﺎﺗﻪ ﻛﻠﻬﺎ ﻭﺇﺫﺍ ﺍﺧﺘﻞ ﻫﺬﺍ ﺍﻟﺘﻮﺍﺯﻥ ﺑﺎﻟﺰﻳﺎﺩﺓ
ﻼ ﻻ ﻳﻘﻮﻡ ﺑﺘﻜـﺎﻟﻴﻒ ﺃﻭ ﺍﻟﻨﻘﺼﺎﻥ ﺗﺸﻜﻠﺖ ﻟﺪﻳﻪ ﻋﻘﺪ ﻻ ﲢﻤﺪ ﻋﻘﺒﺎﻫﺎ ..ﻓﺎﻟﺰﻳﺎﺩﺓ ﲡﻌﻠﻪ ﻣﺪﻟ ﹰ
ﺍﳊﻴﺎﺓ ﲜ ﺪ ﻭﻧﺸﺎﻁ؛ ﻭﻧﻘﺼﺎﺎ ﳚﻌﻠﻪ ﺇﻧﺴﺎﻧﹰﺎ ﻗﺎﺳﻴﹰﺎ ﻋﻨﻴﻔﹰﺎ ﻋﻠﻰ ﻛ ﱢﻞ ﻣﻦ ﺣﻮﻟﻪ ،ﻟﺬﻟﻚ ﻓﺈﻥ ﺍﻟﺒﻨﺎﺀ
ﺍﻟﻌﺎﻃﻔ ﻲ ﻟﻪ ﺃﳘﻴﺔ ﺧﺎﺻﺔ ﰲ ﺑﻨﺎﺀ ﻧﻔﺲ ﺍﻟﻄﻔﻞ ﻭﺗﻜﻮﻳﻨﻪ .ﻭﻫﺬﺍ ﺍﻟﺒﻨﺎﺀ ﻳﻠﻌﺐ ﻓﻴﻪ ﺍﻟﻮﺍﻟﺪﺍﻥ ﺍﻟﺪﻭﺭ
ﺍﻷﻛﱪ ،ﺇﺫ ﳘﺎ ﺍﳌﺼﺪﺭ ﺍﻷﺳﺎﺳﻲ ﻷﺷﻌﺔ ﺍﻟﻌﺎﻃﻔﺔ ﺍﻟﱵ ﺗﺒﲏ ﻧﻔﺴﻪ ،ﻭﳘﺎ ﺍﻟﺮﻛﻦ ﺍﻟﺮﺷﻴﺪ ،ﺍﻟﺬﻱ
ﻳﺄﻭﻱ ﺇﻟﻴﻪ ﺍﻟﻄﻔﻞ ،ﻟﻴﻨﻌﻢ ﲝﺮﺍﺭﺓ ﺍﻟﻌﺎﻃﻔﺔ ،ﻭﻧﻌﻤﺔ ﺍﻷﺑﻮﺓ ﻭﺍﻷﻣﻮﻣﺔ ،ﻟﺬﻟﻚ ﳒﺪ ﰲ ﺎﻳﺔ ﻫـﺬﺍ
ﺍﻟﻔﺼﻞ ﺃﻫﺘﻤﺎﻣﹰﺎ ﻛﺒﲑﹰﺍ ﻟﺼﻨﻔﲔ ﻣﻦ ﺍﻷﻃﻔﺎﻝ ،ﻳﻘﻠﻞ ﺍﻟﻮﺍﻟﺪﺍﻥ ﺃﻭ ﺃﺣﺪﳘﺎ ﺍﻟﻌﻄﻒ ﻋﻠﻴﻪ ،ﻭﳘـﺎ
ﺍﻟﺒﻨﺖ ﻭﺍﻟﻴﺘﻴﻢ ،ﻭﻧﻈﺮﹰﺍ ﻻﻫﺘﻤﺎﻡ ﺍﻟﺮﺳﻮﻝ ﺑﺎﻷﻃﻔﺎﻝ ،ﻓﺈﻧﻪ ﻋﲏ ﻤﺎ ﻋﻨﺎﻳﺔ ﺧﺎﺻﺔ ،ﻭﻣﱰﻟـﺔ
ﺧﺎﺻﺔ ،ﻓﺤﺒﺬﺍ ﺍﺘﻤﻊ ﺍﳌﺴﻠﻢ ﻳﻘﻮﻡ ﺑﺪﻭﺭ ﺍﻷﺏ ﳍﺬﺍ ﺍﻟﻴﺘﻴﻢ ،ﻭﺣﺒﺬﺍ ﺍﻟﻮﺍﻟﺪﺍﻥ ﻳﻬﺘﻤﺎﻥ ﺑﺘﺮﺑﻴـﺔ
ﺍﻟﺒﻨﺖ ،ﻭﺭﻋﺎﻳﺘﻬﺎ ،ﻭﻣﺴﺎﻭﺍﺎ ﻣﻊ ﺃﺧﻴﻬﺎ ﺍﻟﺬﻛﺮ.
ﺑﻘﻲ ﺍﻟﺴﺆﺍﻝ :ﻛﻴﻒ ﻧﺒﲏ ﻋﺎﻃﻔﺔ ﺍﻟﻄﻔﻞ ﻭﻧﺆﺩﻱ ﻟﻪ ﺣﻘﻪ ﻟﻴﻜﻮﻥ ﺇﻧﺴﺎﻧﹰﺎ ﺳﻮﻳﹰﺎ ﰲ ﺣﻴﺎﺗﻪ؟
ﻟﻠﺠﻮﺍﺏ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺳﺘﻜﻮﻥ ﻟﻨﺎ ﺟﻮﻟﺔ ﻣﻊ ﺍﳌﺮﰊ ﺍﻷﻭﻝ ﺍﻟﺮﺳﻮﻝ ﻻﺳﺘﻨﺒﺎﻁ ﺍﻷﺳﺲ
ﺍﳍﺎﻣﺔ ﺍﻟﱵ ﺎ ﻧﻜﻮﻥ ﻗﺪ ﺳﺮﻧﺎ ﻋﻠﻰ ﺧﻄﻰ ﺛﺎﺑﺘﺔ ﻣﺼﺪﺭﻫﺎ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ.
ﺃﺳﺲ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻌﺎﻃﻔﻲ :
ﺍﻷﺳﺎﺱ ﺍﻷﻭﻝ -ﺍﻟﻘﺒﻠﺔ ﻭﺍﻟﺮﺃﻓﺔ ﻭﺍﻟﺮﲪﺔ ﺑﺎﻷﻃﻔﺎﻝ :
ﺇﻥ ﻟﻠﺒﺸﺎﺷﺔ ﻭﺍﻟﻘﺒﻠﺔ ﺩﻭﺭﹰﺍ ﻓﻌﺎ ﹰﻻ ﰲ ﲢﺮﻳﻚ ﻣﺸﺎﻋﺮ ﺍﻟﻄﻔﻞ ﻭﻋﺎﻃﻔﺘﻪ ،ﻛﻤﺎ ﺃﻥ ﳍﻤﺎ ﺩﻭﺭﹰﺍ ﻛﺒﲑﹰﺍ
ﰲ ﺗﺴﻜﲔ ﺛﻮﺭﺍﻧﻪ ﻭﻏﻀﺒﻪ ،ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻻﺭﺗﺒﺎﻁ ﺍﻟﻮﺛﻴﻖ ﰲ ﺗﺸﻴﻴﺪ ﻋﻼﻗﺔ ﺍﳊﺐ ﺑﲔ
ﺍﻟﻜﺒﲑ ﻭﺍﻟﺼﻐﲑ ،ﻭﳘﺎ ﺩﻟﻴﻞ ﺭﲪﺔ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻔﺆﺍﺩ ﳍﺬﺍ ﺍﻟﻄﻔﻞ ﺍﻟﻨﺎﺷﺊ ﻭﳘﺎ ﺑﺮﻫﺎﻥ ﻋﻠﻰ ﺗﻮﺍﺿﻊ
ﺍﻟﻜﺒﲑ ﻟﻠﺼﻐﲑ ..ﻭﳘﺎ ﺍﻟﻨﻮﺭ ﺍﻟﺴﺎﻃﻊ ﺍﻟﺬﻱ ﻳﺒﻬﺮ ﻓﺆﺍﺩ ﺍﻟﻄﻔﻞ ،ﻭﻳﺸﺮﺡ ﻧﻔﺴﻪ ،ﻭﻳﺰﻳـﺪ ﻣـﻦ
ﺗﻔﺎﻋﻠﻪ ﻣﻊ ﻣﻦ ﺣﻮﻟﻪ ..ﰒ ﳘﺎ ﺃﻭ ﹰﻻ ﻭﺃﺧﲑﹰﺍ ﺍﻟﺴﻨ ﹸﺔ ﺍﻟﺜﺎﺑﺘﺔ ﻋﻦ ﺍﳌﺼﻄﻔﻰ ﻣﻊ ﺍﻷﻃﻔﺎﻝ..
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ﺏ ﻋﻠﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ - -ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ﹶﺃﺗ ﹶﻘﺒﻠﹸـﻮ ﹶﻥ
ﺖ ﹶﻗ ِﺪ ﻡ ﻧﺎﺱِ ﻣ ﻦ ﺍ َﻷ ﻋﺮﺍ ِ
ﺸ ﹶﺔ ﻗﹶﺎﹶﻟ
ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ﻋ ﻦ ﻋﺎِﺋ
ﻚ ِﺇ ﹾﻥ
ﺻﺒﻴﺎﻧ ﹸﻜ ﻢ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ﻧ ﻌ ﻢ .ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ﹶﻟ ِﻜﻨﺎ ﻭﺍﻟﱠﻠ ِﻪ ﻣﺎ ﻧ ﹶﻘﺒ ﹸﻞ .ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ » - -ﻭﹶﺃ ﻣﻠِـ ِ
٤٩١
ﻚ ﺍﻟ ﺮ ﺣ ﻤ ﹶﺔ «.
ﻉ ِﻣﻨ ﹸﻜ ﻢ ﺍﻟ ﺮ ﺣ ﻤ ﹶﺔ « .ﻭﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﻧ ﻤﻴ ٍﺮ » ِﻣ ﻦ ﹶﻗ ﹾﻠِﺒ ﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ﻪ ﻧ ﺰ
ﺴ ﻦ ﺑ ﻦ ﻋﻠِـ ﻲ،
ﺤﺲ ﺍﻟﺘﻤِﻴ ِﻤ ﻲ ﺍﻟﻨِﺒ ﻲ ﻳ ﹶﻘﺒ ﹸﻞ ﺍﹾﻟ
ﻉ ﺑ ﻦ ﺣﺎِﺑ ٍ ﺼ ﺮ ﺍ َﻷ ﹾﻗ ﺮ
ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ،ﻗﹶﺎ ﹶﻝ :ﹶﺃﺑ
ﷲ :ﻣ ﻦ ﹶﻻ ﻳـ ﺮ ﺣ ﻢ ﹶﻻ ﺖ ﹶﺃ ﺣﺪﺍ ِﻣﻨ ﻬ ﻢ ،ﻓﻘﹶﺎ ﹶﻝ ﻧِﺒ ﻲ ﺍ ِ
ﺸ ﺮ ﹰﺓ ِﻣ ﻦ ﺍﹾﻟ ﻮﹶﻟ ِﺪ ،ﻣﺎ ﹶﻗﺒ ﹾﻠ
ﻓﻘﹶﺎ ﹶﻝِ :ﺇ ﱠﻥ ﻟِﻲ ﻋ
٤٩٢
ﻳ ﺮ ﺣ ﻢ.
ﻭﺍﻟﺮﲪﺔ ﺑﺎﻷﻃﻔﺎﻝ ﻭﺍﻟﺸﻔﻘﺔ ﻋﻠﻴﻬﻢ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻨﺒﻮﺓ ﺍﶈﻤﺪﻳﺔ ﻭﻫﻲ ﺍﻟﻄﺮﻳﻖ ﻟـﺪﺧﻮﻝ
ﺸ ﹶﺔ
ﺖ ﻋﻠﹶﻰ ﻋﺎﺋِـ
ﻒ ﻗﹶﺎ ﹶﻝ ﺩ ﺧﹶﻠ
ﺼ ﻌﺔﹶ ﻋ ﻢ ﺍ َﻷ ﺣﻨ ِ
ﺻ ﻌ ﺴ ِﻦ ﻋ ﻦ ﺤ ﺍﳉﻨﺔ ﻭﺍﻟﻔﻮﺯ ﺑﺮﺿﻮﺍﻥ ﺍﷲ .ﻓ ﻌ ِﻦ ﺍﹾﻟ
ﺖ
ﺖ ﹸﻛ ﱠﻞ ﻭﺍ ِﺣ ﺪ ٍﺓ ِﻣﻨ ﻬﻤﺎ ﺗ ﻤ ﺮ ﹰﺓ ﹸﺛ ﻢ ﺻـ ﺪ ﻋ ِ ﺕ ﹶﻓﹶﺄ ﻋ ﹶﻄ
ﺙ ﺗ ﻤﺮﺍ ٍ
ﻼ ﹶ ﺍ ﻣ ﺮﹶﺃ ﹲﺓ ﻣ ﻌﻬﺎ ﺍﺑﻨﺘﺎ ِﻥ ﹶﻟﻬﺎ ﻓﹶﹶﺄ ﻋ ﹶﻄﺘﻬﺎ ﹶﺛ ﹶ
ﺠﻨ ﹶﺔ «.٤٩٣ ﺖ ِﺑ ِﻪ ﺍﹾﻟ
ﻚ ﹶﻟ ﹶﻘ ﺪ ﺩ ﺧﹶﻠ ﺠﺒ ِ
ﺤ ﺪﹾﺛﺘ ﻪ ﹶﻓﻘﹶﺎ ﹶﻝ » ﻣﺎ ﻋ
ﺖ ﹶﻓﹶﺄﺗﻰ ﺍﻟﻨِﺒ ﻰ ﹶﻓ ﺍﹾﻟﺒﺎِﻗﻴ ﹶﺔ ﺑﻴﻨ ﻬﻤﺎ .ﻗﹶﺎﹶﻟ
ﺖ
ﺕ ،ﹶﻓﹶﺄ ﻋ ﹶﻄ
ﺙ ﺗ ﻤﺮﺍ ٍ ﺸ ﹸﺔ ﹶﺛﻠﹶﺎ ﹶﺸ ﹶﺔ ﺍ ،ﹶﻓﹶﺄ ﻋ ﹶﻄﺘﻬﺎ ﻋﺎِﺋ ﺕ ﺍ ﻣ ﺮﹶﺃ ﹲﺓ ِﺇﻟﹶﻰ ﻋﺎِﺋ
ﻚ :ﺟﺎ َﺀ ِ ﺲ ﺑ ِﻦ ﻣﺎِﻟ ٍ ﻭ ﻋ ﻦ ﹶﺃﻧ ِ
ﺼﺒﻴﺎ ﹸﻥ ﺍﻟﺘ ﻤ ﺮﺗﻴ ِﻦ ﻭﻧ ﹶﻈﺮﺍ ِﺇﻟﹶﻰ ﹸﺃ ﻣ ِﻬﻤـﺎ،
ﺴﻬﺎ ﺗ ﻤ ﺮ ﹰﺓ ،ﹶﻓﹶﺄ ﹶﻛ ﹶﻞ ﺍﻟ ﺖ ِﻟﻨ ﹾﻔ ِ
ﺴ ﹶﻜ
ﺻِﺒ ﻲ ﹶﻟﻬﺎ ﺗ ﻤ ﺮ ﹰﺓ ،ﻭﹶﺃ ﻣ
ﹸﻛ ﱠﻞ
ﻒ ﺗ ﻤ ﺮ ٍﺓ ،ﹶﻓﺠﺎ َﺀ ﺍﻟﻨﺒِـ ﻲ ﹶﻓﹶﺄ ﺧﺒ ﺮﺗـ ﻪ ﺼ ﺻِﺒ ﻲ ِﻧ ﺖ ﹸﻛ ﱠﻞ ﺸ ﱠﻘﺘﻬﺎ ،ﹶﻓﹶﺄ ﻋ ﹶﻄ
ﺕ ِﺇﻟﹶﻰ ﺍﻟﺘ ﻤ ﺮ ِﺓ ﹶﻓ
ﹶﻓ ﻌ ﻤ ﺪ
٤٩٤
ﺻِﺒﻴﻴﻬﺎ"
ﻚ ؟ ﹶﻟ ﹶﻘ ﺪ ﺭ ِﺣ ﻤﻬﺎ ﺍﻟﱠﻠ ﻪ ِﺑ ﺮ ﺣ ﻤِﺘﻬﺎ
ﻚ ِﻣ ﻦ ﹶﺫِﻟ ﺠﺒ ﺸ ﹸﺔ ﹶﻓﻘﹶﺎ ﹶﻝ " :ﻭﻣﺎ ﻳ ﻌ ِ
ﻋﺎِﺋ
ﻼ ِﺓ ﹸﺃﺭِﻳ ﺪ ﹶﺃ ﹾﻥ ﹸﺃ ﹶﻃ ﻮ ﹶﻝ ﻓِﻴﻬﺎ ،ﹶﻓﹶﺄ ﺳ ﻤ ﻊ
ﺼﹶﻭ ﻋ ﻦ ﹶﺃﺑِﻰ ﹶﻗﺘﺎ ﺩ ﹶﺓ ﻋ ِﻦ ﺍﻟﻨِﺒ ﻰ - -ﻗﹶﺎ ﹶﻝ » ِﺇﻧﻰ َﻷﻗﹸﻮ ﻡ ﻓِﻰ ﺍﻟ
ﻼﺗِﻰ ﹶﻛﺮﺍ ِﻫﻴ ﹶﺔ ﹶﺃ ﹾﻥ ﹶﺃ ﺷ ﻖ ﻋﻠﹶﻰ ﹸﺃ ﻣ ِﻪ «. ٤٩٥ ﺻﹶﺠ ﻮﺯ ﻓِﻰ ﺼِﺒ ﻰ ،ﹶﻓﹶﺄﺗ
ﺑﻜﹶﺎ َﺀ ﺍﻟ
ﻼ ِﺓ ﹸﺃﺭِﻳـ ﺪ ﹶﺃ ﹾﻥ ﹸﺃﻃِﻴﹶﻠﻬـﺎ
ﺼﹶﷲ ِ :ﺇﻧﻲ ﹶﻟﹶﺄ ﺩﺧ ﹸﻞ ﻓِﻲ ﺍﻟ ﺲ ﺑ ِﻦ ﻣﺎِﻟﻚٍ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﻭ ﻋ ﻦ ﹶﺃﻧ ِ
ﻒ ِﻣﻤﺎ ﹶﺃ ﻋﹶﻠ ﻢ ِﻣ ﻦ ِﺷ ﺪ ِﺓ ﻭ ﺟ ِﺪ ﹸﺃ ﻣ ِﻪ ِﺑ ِﻪ.٤٩٦.
ﺼِﺒﻲ ،ﹶﻓﹸﺄﺧ ﱢﻔ
ﹶﻓﹶﺄ ﺳ ﻤ ﻊ ﺑﻜﹶﺎ َﺀ ﺍﻟ
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- ٥٦٠ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ (٤٢٨ / ٤) -
٢٢٠
ﻓﺎﻟﻌﻘﻴﺪﺓ ﻫﻲ ﺍﶈﺮﻙ ﺍﻷﻭﻝ ﻟﻠﺤﻴﺎﺓ ،ﺳﻮﺍﺀ ﻇﻬﺮﺕ ﺃﻭ ﻛﻤﻨﺖ .ﻭﻫﺆﻻﺀ ﻋﺮﺏ ﺍﳉﺎﻫﻠﻴﺔ ﻛـﺎﻧﻮﺍ
ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﻟﻠﹼﻪ ﺑﻨﺎﺕ -ﻫﻦ ﺍﳌﻼﺋﻜﺔ -ﻋﻠﻰ ﺣﲔ ﺃﻢ ﻛﺎﻧﻮﺍ ﻳﻜﺮﻫـﻮﻥ ﻷﻧﻔـﺴﻬﻢ ﻭﻻﺩﺓ
ﺍﻟﺒﻨﺎﺕ! ﻓﺎﻟﺒﻨﺎﺕ ﻟﻠﹼﻪ ﺃﻣﺎ ﻫﻢ ﻓﻴﺠﻌﻠﻮﻥ ﻷﻧﻔﺴﻬﻢ ﻣﺎ ﻳﺸﺘﻬﻮﻥ ﻣﻦ ﺍﻟﺬﻛﻮﺭ!.
ﻭﺍﳓﺮﺍﻓﻬﻢ ﻋﻦ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ ﺳﻮﻝ ﳍﻢ ﻭﺃﺩ ﺍﻟﺒﻨﺎﺕ ﺃﻭ ﺍﻹﺑﻘﺎﺀ ﻋﻠﻴﻬﻦ ﰲ ﺍﻟﺬﻝ ﻭﺍﳍـﻮﺍﻥ
ﻣﻦ ﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﺴﻴﺌﺔ ﻭﺍﻟﻨﻈﺮﺓ ﺍﻟﻮﺿﻴﻌﺔ .ﺫﻟﻚ ﺃﻢ ﻛﺎﻧﻮﺍ ﳜﺸﻮﻥ ﺍﻟﻌـﺎﺭ ﻭﺍﻟﻔﻘـﺮ ﻣـﻊ ﻭﻻﺩﺓ
ﺍﻟﺒﻨﺎﺕ .ﺇﺫ ﺍﻟﺒﻨﺎﺕ ﻻ ﻳﻘﺎﺗﻠﻦ ﻭﻻ ﻳﻜﺴﱭ ،ﻭﻗﺪ ﻳﻘﻌﻦ ﰲ ﺍﻟﺴﱯ ﻋﻨﺪ ﺍﻟﻐﺎﺭﺍﺕ ﻓﻴﺠﻠﱭ ﺍﻟﻌـﺎﺭ،
ﺃﻭ ﻳﻌﺸﻦ ﻛﻠﹼﺎ ﻋﻠﻰ ﺃﻫﻠﻴﻬﻦ ﻓﻴﺠﻠﱭ ﺍﻟﻔﻘﺮ.
ﻭﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ ﻋﺼﻤﺔ ﻣﻦ ﻫﺬﺍ ﻛﻠﻪ .ﺇﺫ ﺍﻟﺮﺯﻕ ﺑﻴﺪ ﺍﻟﻠﹼﻪ ﻳﺮﺯﻕ ﺍﳉﻤﻴﻊ ﻭﻻ ﻳﺼﻴﺐ ﺃﺣﺪﺍ
ﺇﻻ ﻣﺎ ﻛﺘﺐ ﻟﻪ ﰒ ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﲜﻨﺴﻴﻪ ﻛﺮﱘ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ،ﻭﺍﻷﻧﺜﻰ -ﻣﻦ ﺣﻴـﺚ ﺇﻧـﺴﺎﻧﻴﺘﻬﺎ -
ﺻﻨﻮ ﺍﻟﺮﺟﻞ ﻭﺷﻄﺮ ﻧﻔﺴﻪ ﻛﻤﺎ ﻳﻘﺮﺭ ﺍﻹﺳﻼﻡ.
ﺸ ﺮ ﹶﺃ ﺣ ﺪ ﻫ ﻢ ﺑِﺎﹾﻟﹸﺄﻧﺜﻰ ﻇﹶـ ﱠﻞ ﻭ ﺟﻬـ ﻪ
ﻭﻳﺮﺳﻢ ﺍﻟﺴﻴﺎﻕ ﺻﻮﺭﺓ ﻣﻨﻜﺮﺓ ﻟﻌﺎﺩﺍﺕ ﺍﳉﺎﻫﻠﻴﺔ » :ﻭﺇِﺫﺍ ﺑ
ﺴ ﻮﺩﺍ ﻭ ﻫ ﻮ ﹶﻛﻈِﻴ ﻢ« ﻣﺴﻮﺩﺍ ﻣﻦ ﺍﳍﻢ ﻭﺍﳊﺰﻥ ﻭﺍﻟﻀﻴﻖ ،ﻭﻫﻮ ﻛﻈﻴﻢ ،ﻳﻜﻈﻢ ﻏﻴﻈﻪ ﻭﻏﻤـﻪ،
ﻣ
ﻛﺄﺎ ﺑﻠﻴﺔ ،ﻭﺍﻷﻧﺜﻰ ﻫﺒﺔ ﺍﻟﻠﹼﻪ ﻟﻪ ﻛﺎﻟﺬﻛﺮ ،ﻭﻣﺎ ﳝﻠﻚ ﺃﻥ ﻳﺼﻮﺭ ﰲ ﺍﻟﺮﺣﻢ ﺃﻧﺜﻰ ﻭﻻ ﺫﻛﺮﺍ ،ﻭﻣﺎ
ﳝﻠﻚ ﺃﻥ ﻳﻨﻔﺦ ﻓﻴﻪ ﺣﻴﺎﺓ ،ﻭﻣﺎ ﳝﻠﻚ ﺃﻥ ﳚﻌﻞ ﻣﻦ ﺍﻟﻨﻄﻔﺔ ﺍﻟﺴﺎﺫﺟﺔ ﺇﻧﺴﺎﻧﺎ ﺳﻮﻳﺎ .ﻭﺇﻥ ﳎـﺮﺩ
ﺗﺼﻮﺭ ﺍﳊﻴﺎﺓ ﻧﺎﻣﻴﺔ ﻣﺘﻄﻮﺭﺓ ﻣﻦ ﻧﻄﻔﺔ ﺇﱃ ﺑﺸﺮ -ﺑﺈﺫﻥ ﺍﻟﻠﹼﻪ -ﻟﻴﻜﻔﻲ ﻻﺳﺘﻘﺒﺎﻝ ﺍﳌﻮﻟﻮﺩ -ﺃﻳﺎ
ﻛﺎﻥ ﺟﻨﺴﻪ -ﺑﺎﻟﻔﺮﺡ ﻭﺍﻟﺘﺮﺣﻴﺐ ﻭﺣﺴﻦ ﺍﻻﺳﺘﻘﺒﺎﻝ ،ﳌﻌﺠﺰﺓ ﺍﻟﻠﹼﻪ ﺍﻟﱵ ﺗﺘﻜﺮﺭ ،ﻓـﻼ ﻳﺒﻠـﻲ
ﺟﺪﺎ ﺍﻟﺘﻜﺮﺍﺭ! ﻓﻜﻴﻒ ﻳﻐﺘﻢ ﻣﻦ ﻳﺒﺸﺮ ﺑﺎﻷﻧﺜﻰ ﻭﻳﺘﻮﺍﺭﻯ ﻣﻦ ﺍﻟﻘﻮﻡ ﻣﻦ ﺳﻮﺀ ﻣﺎ ﺑﺸﺮ ﺑﻪ ﻭﻫﻮ
ﱂ ﳜﻠﻖ ﻭﱂ ﻳﺼﻮﺭ .ﺇﳕﺎ ﻛﺎﻥ ﺃﺩﺍﺓ ﺍﻟﻘﺪﺭﺓ ﰲ ﺣﺪﻭﺙ ﺍﳌﻌﺠﺰﺓ ﺍﻟﺒﺎﻫﺮﺓ؟.
ﻭﺣﻜﻤﺔ ﺍﻟﻠﹼﻪ ،ﻭﻗﺎﻋﺪﺓ ﺍﳊﻴﺎﺓ ،ﺍﻗﺘﻀﺖ ﺃﻥ ﺗﻨﺸﺄ ﺍﳊﻴﺎﺓ ﻣﻦ ﺯﻭﺟﲔ ﺫﻛﺮ ﻭﺃﻧﺜﻰ .ﻓﺎﻷﻧﺜﻰ ﺃﺻﻴﻠﺔ
ﰲ ﻧﻈﺎﻡ ﺍﳊﻴﺎﺓ ﺃﺻﺎﻟﺔ ﺍﻟﺬﻛﺮ ﺑﻞ ﺭﲟﺎ ﻛﺎﻧﺖ ﺃﺷﺪ ﺃﺻﺎﻟﺔ ﻷﺎ ﺍﳌﺴﺘﻘﺮ .ﻓﻜﻴﻒ ﻳﻐﺘﻢ ﻣﻦ ﻳﺒﺸﺮ
ﺑﺎﻷﻧﺜﻰ ،ﻭﻛﻴﻒ ﻳﺘﻮﺍﺭﻯ ﻣﻦ ﺍﻟﻘﻮﻡ ﻣﻦ ﺳﻮﺀ ﻣﺎ ﻳﺸﺮﺑﻪ ﻭﻧﻈﺎﻡ ﺍﳊﻴﺎﺓ ﻻ ﻳﻘﻮﻡ ﺇﻻ ﻋﻠﻰ ﻭﺟﻮﺩ
ﺍﻟﺰﻭﺟﲔ ﺩﺍﺋﻤﺎ؟.
ﺇﻧﻪ ﺍﳓﺮﺍﻑ ﺍﻟﻌﻘﻴﺪﺓ ﻳﻨﺸﺊ ﺁﺛﺎﺭﻩ ﰲ ﺍﳓﺮﺍﻑ ﺍﺘﻤﻊ ﻭﺗﺼﻮﺭﺍﺗﻪ ﻭﺗﻘﺎﻟﻴﺪﻩ » ..ﺃﹶﻻ ﺳـﺎ َﺀ ﻣـﺎ
ﺤ ﹸﻜﻤﻮ ﹶﻥ« ﻭﻣﺎ ﺃﺳﻮﺃﻩ ﻣﻦ ﺣﻜﻢ ﻭﺗﻘﺪﻳﺮ.
ﻳ
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ﻭﻫﻜﺬﺍ ﺗﺒﺪﻭ ﻗﻴﻤﺔ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺗﺼﺤﻴﺢ ﺍﻟﺘـﺼﻮﺭﺍﺕ ﻭﺍﻷﻭﺿـﺎﻉ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ.
ﻭﺗﺘﺠﻠﻰ ﺍﻟﻨﻈﺮﺓ ﺍﻟﻜﺮﳝﺔ ﺍﻟﻘﻮﳝﺔ ﺍﻟﱵ ﺑﺜﻬﺎ ﰲ ﺍﻟﻨﻔﻮﺱ ﻭﺍﺘﻤﻌﺎﺕ ﲡﺎﻩ ﺍﳌﺮﺃﺓ ،ﺑﻞ ﲡﺎﻩ ﺍﻹﻧﺴﺎﻥ.
ﻓﻤﺎ ﻛﺎﻧﺖ ﺍﳌﺮﺃﺓ ﻫﻲ ﺍﳌﻐﺒﻮﻧﺔ ﻭﺣﺪﻫﺎ ﰲ ﺍﺘﻤﻊ ﺍﳉﺎﻫﻠﻲ ﺍﻟﻮﺛﲏ ﺇﳕﺎ ﻛﺎﻧـﺖ »ﺍﻹﻧـﺴﺎﻧﻴﺔ"ﰲ
ﺃﺧﺺ ﻣﻌﺎﻧﻴﻬﺎ .ﻓﺎﻷﻧﺜﻰ ﻧﻔﺲ ﺇﻧﺴﺎﻧﻴﺔ ،ﺇﻫﺎﻧﺘﻬﺎ ﺇﻫﺎﻧﺔ ﻟﻠﻌﻨﺼﺮ ﺍﻹﻧﺴﺎﱐ ﺍﻟﻜﺮﱘ ،ﻭﻭﺃﺩﻫﺎ ﻗﺘـﻞ
ﻟﻠﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ،ﻭﺇﻫﺪﺍﺭ ﻟﺸﻄﺮ ﺍﳊﻴﺎﺓ ﻭﻣﺼﺎﺩﻣﺔ ﳊﻜﻤﺔ ﺍﳋﻠﻖ ﺍﻷﺻﻴﻠﺔ ،ﺍﻟـﱵ ﺍﻗﺘـﻀﺖ ﺃﻥ
ﻳﻜﻮﻥ ﺍﻷﺣﻴﺎﺀ ﲨﻴﻌﺎ -ﻻ ﺍﻹﻧﺴﺎﻥ ﻭﺣﺪﻩ -ﻣﻦ ﺫﻛﺮ ﻭﺃﻧﺜﻰ.
ﻭﻛﻠﻤﺎ ﺍﳓﺮﻓﺖ ﺍﺘﻤﻌﺎﺕ ﻋﻦ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ ﻋﺎﺩﺕ ﺗﺼﻮﺭﺍﺕ ﺍﳉﺎﻫﻠﻴﺔ ﺗﻄﻞ ﺑﻘﺮﻭﺎ ..
ﻭﰲ ﻛﺜﲑ ﻣﻦ ﺍﺘﻤﻌﺎﺕ ﺍﻟﻴﻮﻡ ﺗﻌﻮﺩ ﺗﻠﻚ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺇﱃ ﺍﻟﻈﻬﻮﺭ .ﻓﺎﻷﻧﺜﻰ ﻻ ﻳﺮﺣﺐ ﲟﻮﻟﺪﻫﺎ
ﻛﺜﲑ ﻣﻦ ﺍﻷﻭﺳﺎﻁ ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﻭﻻ ﺗﻌﺎﻣﻞ ﻣﻌﺎﻣﻠﺔ ﺍﻟﺬﻛﺮ ﻣﻦ ﺍﻟﻌﻨﺎﻳﺔ ﻭﺍﻻﺣﺘﺮﺍﻡ .ﻭﻫﺬﻩ
ﻭﺛﻨﻴﺔ ﺟﺎﻫﻠﻴﺔ ﰲ ﺇﺣﺪﻯ ﺻﻮﺭﻫﺎ ،ﻧﺸﺄﺕ ﻣﻦ ﺍﻻﳓﺮﺍﻑ ﺍﻟﺬﻱ ﺃﺻﺎﺏ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ.
ﻭﻣﻦ ﻋﺠﺐ ﺃﻥ ﻳﻨﻌﻖ ﺍﻟﻨﺎﻋﻘﻮﻥ ﺑﻠﻤﺰ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳـﻼﻣﻴﺔ -ﰲ ﻣـﺴﺄﻟﺔ
ﺍﳌﺮﺃﺓ ،-ﻧﺘﻴﺠﺔ ﳌﺎ ﻳﺮﻭﻧﻪ ﰲ ﻫﺬﻩ ﺍﺘﻤﻌﺎﺕ ﺍﳌﻨﺤﺮﻓﺔ ﻭﻻ ﻳﻜﻠﻒ ﻫﺆﻻﺀ ﺍﻟﻨﺎﻋﻘﻮﻥ ﺍﻟﻼﻣـﺰﻭﻥ
ﺃﻧﻔﺴﻬﻢ ﺃﻥ ﻳﺮﺍﺟﻌﻮﺍ ﻧﻈﺮﺓ ﺍﻹﺳﻼﻡ ،ﻭﻣﺎ ﺃﺣﺪﺛﺘﻪ ﻣﻦ ﺛﻮﺭﺓ ﰲ ﺍﻟﺘﻄﻮﺭﺍﺕ ﻭﺍﻷﻭﺿـﺎﻉ .ﻭﰲ
ﺍﳌﺸﺎﻋﺮ ﻭﺍﻟﻀﻤﺎﺋﺮ .ﻭﻫﻲ ﺑﻌﺪ ﻧﻈﺮﺓ ﻋﻠﻮﻳﺔ ﱂ ﺗﻨﺸﺌﻬﺎ ﺿﺮﻭﺭﺓ ﻭﺍﻗﻌﻴﺔ ﻭﻻ ﺩﻋﻮﺓ ﺃﺭﺿـﻴﺔ ﻭﻻ
ﻣﻘﺘﻀﻴﺎﺕ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺃﻭ ﺍﻗﺘﺼﺎﺩﻳﺔ .ﺇﳕﺎ ﺃﻧﺸﺄﺎ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﳍﻴﺔ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻦ ﺍﻟﻠﹼﻪ ﺍﻟﺬﻱ ﻛـﺮﻡ
ﺍﻹﻧﺴﺎﻥ ،ﻓﺎﺳﺘﺘﺒﻊ ﺗﻜﺮﳝﻪ ﻟﻠﺠﻨﺲ ﺍﻟﺒﺸﺮﻱ ﺗﻜﺮﳝﻪ ﻟﻸﻧﺜﻰ ،ﻭﻭﺻﻔﻬﺎ ﺑﺄـﺎ ﺷـﻄﺮ ﺍﻟـﻨﻔﺲ
ﺍﻟﺒﺸﺮﻳﺔ ،ﻓﻼ ﺗﻔﺎﺿﻞ ﺑﲔ ﺍﻟﺸﻄﺮﻳﻦ ﺍﻟﻜﺮﳝﲔ ﻋﻠﻰ ﺍﻟﻠﹼﻪ.٥٦١
ﻱ
ﺖ )ِ(٨ﺑﹶﺄ
ﰒ ﻫ ﺰ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺳﺄﻝ ﺿﻤﲑﻫﺎ،ﻟﺘﺴﺘﻴﻘﻆ ﻣﻦ ﺟﻬﻠﻬﺎ }:ﻭِﺇﺫﹶﺍ ﺍﹾﻟ ﻤ ﻮﺅﻭ ﺩ ﹸﺓ ﺳِﺌﹶﻠ
ﺖ{ ) (٩ﺳﻮﺭﺓ ﺍﻟﺘﻜﻮﻳﺮ. ﺐ ﹸﻗِﺘﹶﻠ
ﺫﹶﻧ ٍ
ﺐ ﹶﻗﺘﹶﻠﻬـﺎ).
ﺐ ﺍﻟﺬِﻱ ﺍ ﺭﺗ ﹶﻜﺒﺘ ﻪ ﹶﻓﹶﺄ ﻭ ﺟ
ﺖ ﺍ ﹶﳌ ﺆﺀُﻭ ﺩ ﹸﺓ ﹶﺃﻣﺎ ﻡ ﻭﺍِﺋ ِﺪﻫﺎ ﻳ ﻮ ﻡ ﺍﻟ ِﻘﻴﺎ ﻣ ِﺔ ،ﻋ ِﻦ ﺍﻟ ﱠﺬ ﻧ ِ
ﻭِﺇ ﹶﺫﺍ ﺳِﺌﹶﻠ
ﺐ ﺟﻨﺘ ﻪ ( .٥٦٢ ﻼ ﹶﺫﻧ ٍ ﺖ ِﺑ ﹶ ﺐ ِﺑﹶﺄﻧﻬﺎ ﹸﻗِﺘﹶﻠ
ﻭ ﺳﺘﺠِﻴ
٢٢٣
ﻳﻜﱪ ﻓﻴﺄﺧﺬﻫﺎ ..ﻭﻛﺎﻥ ﺍﻟﺮﺟﻞ ﺗﻜﻮﻥ ﺍﻟﻴﺘﻴﻤﺔ ﰲ ﺣﺠﺮﺓ ﻳﻠﻲ ﺃﻣﺮﻫﺎ ،ﻓﻴﺤﺴﺒﻬﺎ ﻋﻦ ﺍﻟﺰﻭﺍﺝ،
ﺭﺟﺎﺀ ﺃﻥ ﲤﻮﺕ ﺍﻣﺮﺃﺗﻪ ﻓﻴﺘﺰﻭﺟﻬﺎ! ﺃﻭ ﻳﺰﻭﺟﻬﺎ ﻣﻦ ﺍﺑﻨﻪ ﺍﻟﺼﻐﲑ ﻃﻤﻌﺎ ﰲ ﻣﺎﳍﺎ ﺃﻭ ﲨﺎﳍﺎ ..
ﻓﻬﺬﻩ ﻛﺎﻧﺖ ﻧﻈﺮﺓ ﺍﳉﺎﻫﻠﻴﺔ ﺇﱃ ﺍﳌﺮﺃﺓ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ .ﺣﱴ ﺟﺎﺀ ﺍﻹﺳﻼﻡ .ﻳﺸﻨﻊ ﺬﻩ ﺍﻟﻌﺎﺩﺍﺕ
ﻭﻳﻘﺒﺤﻬﺎ.
ﻭﻳﻨﻬﻰ ﻋﻦ ﺍﻟﻮﺃﺩ ﻭﻳﻐﻠﻆ ﻓﻌﻠﺘﻪ .ﻭﳚﻌﻠﻬﺎ ﻣﻮﺿﻮﻋﺎ ﻣﻦ ﻣﻮﺿﻮﻋﺎﺕ ﺍﳊﺴﺎﺏ ﻳـﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ.
ﻳﺬﻛﺮﻩ ﰲ ﺳﻴﺎﻕ ﻫﺬﺍ ﺍﳍﻮﻝ ﺍﳍﺎﺋﺞ ﺍﳌﺎﺋﺞ ،ﻛﺄﻧﻪ ﺣﺪﺙ ﻛﻮﱐ ﻣﻦ ﻫﺬﻩ ﺍﻷﺣـﺪﺍﺙ ﺍﻟﻌﻈـﺎﻡ.
ﻭﻳﻘﻮﻝ :ﺇﻥ ﺍﳌﻮﺀﻭﺩﺓ ﺳﺘﺴﺄﻝ ﻋﻦ ﻭﺃﺩﻫﺎ ..
ﻓﻜﻴﻒ ﺑﻮﺍﺋﺪﻫﺎ؟! ﻭﻣﺎ ﻛﺎﻥ ﳝﻜﻦ ﺃﻥ ﺗﻨﺒﺖ ﻛﺮﺍﻣﺔ ﺍﳌﺮﺃﺓ ﻣﻦ ﺍﻟﺒﻴﺌﺔ ﺍﳉﺎﻫﻠﻴﺔ ﺃﺑﺪﺍ ﻟﻮﻻ ﺃﻥ ﺗﺘﱰﻝ
ﺎ ﺷﺮﻳﻌﺔ ﺍﻟﻠﹼﻪ ﻭﺠﻪ ﰲ ﻛﺮﺍﻣﺔ ﺍﻟﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ،ﻭﰲ ﺗﻜﺮﱘ ﺍﻹﻧﺴﺎﻥ :ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻭﰲ ﺭﻓﻌﻪ
ﺇﱃ ﺍﳌﻜﺎﻥ ﺍﻟﻼﺋﻖ ﺑﻜﺎﺋﻦ ﳛﻤﻞ ﻧﻔﺨﺔ ﻣﻦ ﺭﻭﺡ ﺍﻟﻠﹼﻪ ﺍﻟﻌﻠﻲ ﺍﻷﻋﻠﻰ .ﻓﻤﻦ ﻫﺬﺍ ﺍﳌﺼﺪﺭ ﺍﻧﺒﺜﻘﺖ
ﻛﺮﺍﻣﺔ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﺟﺎﺀ ﺎ ﺍﻹﺳﻼﻡ ،ﻻ ﻣﻦ ﺃﻱ ﻋﺎﻣﻞ ﻣﻦ ﻋﻮﺍﻣﻞ ﺍﻟﺒﻴﺌﺔ.
ﻭﺣﲔ ﲢﻘﻖ ﻣﻴﻼﺩ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺪﻳﺪ ﺑﺎﺳﺘﻤﺪﺍﺩ ﺍﻟﻘﻴﻢ ﺍﻟﱵ ﻳﺘﻌﺎﻣﻞ ﺎ ﻣـﻦ ﺍﻟـﺴﻤﺎﺀ ﻻ ﻣـﻦ
ﺍﻷﺭﺽ ،ﲢﻘﻘﺖ ﻟﻠﻤﺮﺃﺓ ﺍﻟﻜﺮﺍﻣﺔ ،ﻓﻠﻢ ﻳﻌﺪ ﻟﻀﻌﻔﻬﺎ ﻭﺗﻜﺎﻟﻴﻒ ﺣﻴﺎﺎ ﺍﳌﺎﺩﻳﺔ ﻋﻠﻰ ﺃﻫﻠـﻬﺎ ﻭﺯﻥ
ﰲ ﺗﻘﻮﳝﻬﺎ ﻭﺗﻘﺪﻳﺮﻫﺎ .ﻷﻥ ﻫﺬﻩ ﻟﻴﺴﺖ ﻣﻦ ﻗﻴﻢ ﺍﻟﺴﻤﺎﺀ ﻭﻻ ﻭﺯﻥ ﳍﺎ ﰲ ﻣﻴﺰﺍﺎ .ﺇﳕﺎ ﺍﻟـﻮﺯﻥ
ﻟﻠﺮﻭﺡ ﺍﻹﻧﺴﺎﱐ ﺍﻟﻜﺮﱘ ﺍﳌﺘﺼﻞ ﺑﺎﻟﻠﹼﻪ .ﻭﰲ ﻫﺬﺍ ﻳﺘﺴﺎﻭﻯ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ.
ﻭﺣﲔ ﺗﻌﺪ ﺍﻟﺪﻻﺋﻞ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻣﻦ ﻋﻨﺪ ﺍﻟﻠﹼﻪ ،ﻭﺃﻥ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﺭﺳﻮﻝ ﺃﻭﺣﻲ ﺇﻟﻴﻪ ..
ﺗﻌﺪ ﻫﺬﻩ ﺍﻟﻨﻘﻠﺔ ﰲ ﻣﻜﺎﻧﺔ ﺍﳌﺮﺃﺓ ﺇﺣﺪﻯ ﻫﺬﻩ ﺍﻟﺪﻻﺋﻞ ﺍﻟﱵ ﻻ ﲣﻄﺊ .ﺣﻴﺚ ﱂ ﺗﻜﻦ ﺗﻮﺟـﺪ ﰲ
ﺍﻟﺒﻴﺌﺔ ﺃﻣﺎﺭﺓ ﻭﺍﺣﺪﺓ ﻳﻨﺘﻈﺮ ﺃﻥ ﺗﻨﺘﻬﻲ ﺑﺎﳌﺮﺃﺓ ﺇﱃ ﻫﺬﻩ ﺍﻟﻜﺮﺍﻣﺔ ﻭﻻ ﺩﺍﻓﻊ ﻭﺍﺣﺪ ﻣﻦ ﺩﻭﺍﻓﻊ ﺍﻟﺒﻴﺌﺔ
ﻭﺃﺣﻮﺍﳍﺎ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺑﺼﻔﺔ ﺧﺎﺻﺔ ﻟﻮﻻ ﺃﻥ ﻧﺰﻝ ﺍﻟﻨﻬﺞ ﺍﻹﳍﻲ ﻟﻴﺼﻨﻊ ﻫﺬﺍ ﺍﺑﺘﺪﺍﺀ ﺑﺪﺍﻓﻊ ﻏـﲑ
ﺩﻭﺍﻓﻊ ﺍﻷﺭﺽ ﻛﻠﻬﺎ ،ﻭﻏﲑ ﺩﻭﺍﻓﻊ ﺍﻟﺒﻴﺌﺔ ﺍﳉﺎﻫﻠﻴﺔ ﺑﺼﻔﺔ ﺧﺎﺻﺔ .ﻓﺄﻧﺸﺄ ﻭﺿﻊ ﺍﳌﺮﺃﺓ ﺍﳉﺪﻳـﺪ
ﺕ«
ﺸ ﺮ
ﻒ ﻧـ ِ
ﺤ
ﺼ
ﺇﻧﺸﺎﺀ ،ﻳﺘﻌﻠﻖ ﺑﻘﻴﻤﺔ ﲰﺎﻭﻳﺔ ﳏﻀﺔ ﻭﲟﻴﺰﺍﻥ ﲰﺎﻭﻱ ﳏﺾ ﻛﺬﻟﻚ! » ﻭِﺇﺫﹶﺍ ﺍﻟ
ﺻﺤﻒ ﺍﻷﻋﻤﺎﻝ .ﻭﻧﺸﺮﻫﺎ ﻳﻔﻴﺪ ﻛﺸﻔﻬﺎ ﻭﻣﻌﺮﻓﺘﻬﺎ ،ﻓﻼ ﺗﻌﻮﺩ ﺧﺎﻓﻴﺔ ﻭﻻ ﻏﺎﻣﻀﺔ.
ﻭﻫﺬﻩ ﺍﻟﻌﻠﻨﻴﺔ ﺃﺷﺪ ﻋﻠﻰ ﺍﻟﻨﻔﻮﺱ ﻭﺃﻧﻜﻰ .ﻓﻜﻢ ﻣﻦ ﺳﻮﺃﺓ ﻣﺴﺘﻮﺭﺓ ﳜﺠﻞ ﺻﺎﺣﺒﻬﺎ ﺫﺍﺗﻪ ﻣـﻦ
ﺫﻛﺮﺍﻫﺎ ،ﻭﻳﺮﺟﻒ ﻭﻳﺬﻭﺏ ﻣﻦ ﻛﺸﻔﻬﺎ! ﰒ ﺇﺫﺍ ﻫﻲ ﲨﻴﻌﻬﺎ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻣﻨﺸﻮﺭﺓ ﻣﺸﻬﻮﺩﺓ!
٢٢٤
ﺇﻥ ﻫﺬﺍ ﺍﻟﻨﺸﺮ ﻭﺍﻟﻜﺸﻒ ﻟﻮﻥ ﻣﻦ ﺃﻟﻮﺍﻥ ﺍﳍﻮﻝ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻛﻤﺎ ﺃﻧـﻪ ﲰـﺔ ﻣـﻦ ﲰـﺎﺕ
ﺍﻻﻧﻘﻼﺏ ﺣﻴﺚ ﻳﻜﺸﻒ ﺍﳌﺨﺒﻮﺀ ،ﻭﻳﻈﻬﺮ ﺍﳌﺴﺘﻮﺭ ،ﻭﻳﻔﺘﻀﺢ ﺍﳌﻜﻨﻮﻥ ﰲ ﺍﻟﺼﺪﻭﺭ.٥٦٣
ﺻ ٍﻢ ﻋﻠﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﺭﺳـﻮ ﹶﻝ ﺲ ﺑ ﻦ ﻋﺎ ِ ﺼﻴﻦٍ ،ﻗﹶﺎ ﹶﻝ :ﹶﻗ ِﺪ ﻡ ﹶﻗﻴ
ﻭ ﻋ ﻦ ﺧﻠِﻴ ﹶﻔ ﹶﺔ ﺑ ِﻦ ﺣ
ﺸ ﺮﺓﹶ ،ﻗﹶﺎ ﹶﻝ":ﺍ ﻋﺘِـ ﻖ ﻋـ ﺪ ﺩ ﻫ ﻢ
ﺙ ﻋ
ﺸ ﺮ ﹶﺓ ﺍﺑﻨ ﹰﺔ ﻟِﻲ ﻓِﻲ ﺍﹾﻟﺠﺎ ِﻫِﻠﻴﺔِ ،ﹶﺃ ﻭ ﺛﹶﻼ ﹶ
ﺕ ﺍﹾﺛﻨﺘﻰ ﻋ
ﺍﻟﱠﻠﻪِِ ،ﺇﻧﻲ ﻭﹶﺃ ﺩ
ﺴﻤﺎ ،ﹶﻓﹶﻠﻤﺎ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺍﹾﻟﻌﺎ ِﻡ ﺍﹾﻟﻤ ﹾﻘِﺒ ِﻞ ﺟﺎ َﺀ ِﺑﻤِﺎﹶﺋ ِﺔ ﻧﺎﹶﻗﺔٍ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳـﺎ ﺴﻤﺎ" ،ﻗﹶﺎ ﹶﻝ :ﹶﻓﹶﺄ ﻋﺘ ﻖ ﻋ ﺪ ﺩ ﻫ ﻦ ﻧ ﻧ
ﺐ:
ﺴِﻠ ِﻤﲔ ،ﻗﹶﺎ ﹶﻝ ﻋِﻠ ﻲ ﺑ ﻦ ﹶﺃﺑِﻲ ﻃﹶﺎﻟِـ ٍ ﺖ ﺑِﺎﹾﻟ ﻤ ﺻﻨ ﻌ
ﺻ ﺪﹶﻗ ﹸﺔ ﻗﹶ ﻮﻣِﻲ ﻋﻠﹶﻰ ﹶﺃﹶﺛ ِﺮ ﻣﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ ،ﻫ ِﺬ ِﻩ
ﺴﻴ ﹸﺔ".٥٦٤ ﺴﻤﻴﻬﺎ ﺍﹾﻟ ﹶﻘﻴ ِ ﹶﻓ ﹸﻜﻨﺎ ﻧ ِﺮ ﳛﻬﺎ ﻭﻧ
ﻭﺃﻣﺎ ﰲ ﺍﻟﺴﻨﺔ ﻓﻘﺪ ﺟﺎﺀﺕ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﺗﻨﻬﻰ ﻋﻦ ﺫﻟﻚ :
ﺕ ،ﻭ ﻭﹾﺃ ﺩ
ﻕ ﺍﹾﻟﹸﺄ ﻣﻬـﺎ ِ ﷲ ﻗﹶﺎ ﹶﻝِ :ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﺣ ﺮ ﻡ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻋﻘﹸﻮ ﻋ ِﻦ ﺍﹾﻟ ﻤ ِﻐ ﲑ ِﺓ ﺑ ِﻦ ﺷ ﻌﺒ ﹶﺔ ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﺴﺆﺍ ِﻝ ،ﻭِﺇﺿﺎ ﻋ ﹶﺔ ﺍﹾﻟﻤﺎ ِﻝ ".٥٦٥ﻼﺛﹰﺎ :ﻗِﻴ ﹶﻞ ﻭﻗﹶﺎ ﹶﻝ ،ﻭ ﹶﻛﹾﺜ ﺮ ﹶﺓ ﺍﻟ
ﺕ ،ﻭ ﹶﻛ ِﺮ ﻩ ﹶﻟ ﹸﻜ ﻢ ﹶﺛ ﹶ
ﺕ ،ﻭ ﻣﻨ ﻊ ﻭﻫﺎ ِ ﺍﹾﻟﺒﻨﺎ ِ
ﻭﻋﻦ ﺍﺑﻦ ﻋﻤﺮ :ﺃﻥ ﺭﺟﻼ ﻛﺎﻥ ﻋﻨﺪﻩ ،ﻭﻟﻪ ﺑﻨﺎﺕ ﻓﺘﻤﲎ ﻣﻮﻦ ،ﻓﻐﻀﺐ ﺍﺑﻦ ﻋﻤﺮ ﻓﻘﺎﻝ :ﺃﻧﺖ
ﺗﺮﺯﻗﻬﻦ ؟. ٥٦٦
ﺕ
ﺕ ،ﻓﹶـِﺈﻧ ﻬ ﻦ ﺍﹾﻟ ﻤ ﺆﻧِـﺴﺎ ﷲ :ﹶﻻ ﺗ ﹾﻜ ﺮﻫﻮﺍ ﺍﹾﻟﺒﻨﺎ ِ ﻭ ﻋ ﻦ ﻋ ﹾﻘﺒ ﹶﺔ ﺑ ِﻦ ﻋﺎ ِﻣ ٍﺮ ،ﹶﻗﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺕ". ٥٦٧ ﺍﹾﻟﻐﺎِﻟﻴﺎ
ﺕ
ﷲ ﻗﹶﺎ ﹶﻝ" :ﻟﹶﺎ ﺗ ﹾﻜ ِﺮﻫﻮﺍ ﺍﹾﻟﺒﻨﺎﺕ ،ﻓﹶـِﺈﻧ ﻬ ﻦ ﺍﹾﻟ ﻤ ﺆﻧِـﺴﺎ ﻭ ﻋ ِﻦ ﺳﻌِﻴ ِﺪ ﺑ ِﻦ ﹶﺃﺑِﻲ ِﻫﻨﺪٍ ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﺕ ".٥٦٨ ﺠ ﻤﻠﹶﺎ ﺍﹾﻟ ﻤ
ﺕ
ﺠﻬـﺰﺍ ﷲ " :ﻟﹶﺎ ﺗ ﹾﻜ ِﺮﻫﻮﺍ ﺍﹾﻟﺒﻨﺎﺕ ،ﹶﻓِﺈﻧ ﻬ ﻦ ﺍﹾﻟ ﻤ ﷲ ﺑ ِﻦ ﺍﻟ ﺰﺑﻴﺮِ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﻭ ﻋ ﻦ ﻋﺒ ِﺪ ﺍ ِ
ﺼ ﺮ ﹰﺓ ﻓِﻲ
ﺸ ﺮﺓِ ،ﻭِﺇ ﹾﻥ ﺭﺁﻫﺎ ﻣ ﹶﻘ
ﺕ " ،ﻗﹶﺎ ﹶﻝ :ﻭﻳ ﻌﱢﻠ ﻢ ﺃﹶ ﻫﹶﻠ ﻪ ﻣﺎ ﻋﺴﻰ ﻟﹶﺎ ﺗ ﻌﹶﻠ ﻤ ﻪ ِﻣ ﻦ ﹶﺃ ﺣﻜﹶﺎ ِﻡ ﺍﹾﻟ ِﻌ ﺍﹾﻟ ﻤ ﺆِﻧﺴﺎ
- ٥٧٠ﻣﻮﺳﻮﻋﺔ ﻛﺘﺐ ﺍﺑﻦ ﺍﻟﻘﻴﻢ (٢ / ٢٢١) -ﲢﻔﺔ ﺍﳌﻮﺩﻭﺩ -ﺹ -١٥-ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ :ﰲ ﻛﺮﺍﻫﺔ ﺗﺴﺨﻂ ﺍﻟﺒﻨﺎﺕ
- ٥٧١ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ (٣١٦٩ / ٥) -
٢٢٧
ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ -ﺍﳌﺴﺎﻭﺍﺓ ﺑﲔ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻭﻋﺪﻡ ﺍﳌﻔﺎﺿﻠﺔ ﺑﻴﻨﻬﻤﺎ:
ﺇﺫﺍ ﺭﺯﻕ ﺍﷲ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺃﺑﻨﺎﺀ ﻣﻦ ﺍﻟﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ ،ﺟﺎﺀ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻳﻌﻠﱢﻤﻬﻤﺎ ﻃﺮﻳﻘـﺔ
ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻬﻤﺎ ،ﻭﺫﻟﻚ ﺑﺎﳌﺴﺎﻭﺍﺓ ﺑﻴﻨﻬﻤﺎ ،ﺣﱴ ﺟﻌﻠﻪ ﺍﻟﺮﺳﻮﻝ ﺃﺣﺪ ﺃﺳﺒﺎﺏ ﺍﻟـﺪﺧﻮﻝ ﺇﱃ
ﺍﳉﻨﺔ ،ﻭﺫﻟﻚ ﰲ ﻋﺪﻡ ﺇﻳﺜﺎﺭ ﺍﻟﺼﱯ ﻋﻠﻰ ﺍﻟﺒﻨﺖ ...ﻭﺇﳕﺎ ﻫﻢ ﰲ ﺍﳊﺐ ﺳـﻮﺍﺀ ،ﻭﰲ ﺍﻟﻌﻄـﺎﺀ
ﺳﻮﺍﺀ ،ﻭﰲ ﺗﻘﺪﱘ ﺍﳍﺪﺍﻳﺎ ﻭﺍﳌﺎﻝ ﺳﻮﺍﺀ ،ﻭﰲ ﺍﻟﺘﺜﻘﻴﻒ ﻭﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺳﻮﺍﺀ ،ﻭﰲ ﺍﳌﻌﺎﻣﻠﺔ ﺳﻮﺍﺀ،
ﺣﱴ ﰲ ﺍﻟﻘﺒﻠﺔ ﺳﻮﺍﺀ ﺑﺴﻮﺍﺀ.
ﺖ ﹶﻟ ﻪ ﹸﺃﻧﺜﹶﻰ ﹶﻓﹶﻠ ﻢ ﻳِﺌ ﺪﻫﺎ ﻭﹶﻟ ﻢ ﻳ ِﻬﻨﻬﺎ ﻭﹶﻟ ﻢ
ﺱ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » - -ﻣ ﻦ ﻛﹶﺎﻧ
ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﺠﻨ ﹶﺔ « .ﻭﹶﻟ ﻢ ﻳـ ﹾﺬ ﹸﻛ ﺮ ﻋﹾﺜﻤـﺎ ﹸﻥ ﻳ ﻌﻨِـﻰ
ﻳ ﺆِﺛ ﺮ ﻭﹶﻟ ﺪ ﻩ ﻋﹶﻠﻴﻬﺎ -ﻗﹶﺎ ﹶﻝ ﻳ ﻌﻨِﻰ ﺍﻟ ﱡﺬﻛﹸﻮ ﺭ -ﹶﺃ ﺩ ﺧﹶﻠ ﻪ ﺍﻟﱠﻠ ﻪ ﺍﹾﻟ
ﺍﻟ ﱡﺬﻛﹸﻮ ﺭ ".٥٧٢
ﺾ.
ﺾ ﺑﻨِﻴ ِﻪ ﺩﻭ ﹶﻥ ﺑ ﻌ ٍ ﺤ ﹸﻞ ﺑ ﻌ ﺏ :ﺍﻟ ﺮ ﺟ ﹸﻞ ﻳﻨ ِ
ﻭﻗﺎﻝ ﺍﻟﻄﺤﺎﻭﻱ" :ﺑﺎ
ﺸ ٍﲑ ﻳﻘﹸـﻮ ﹸﻝ:
ﺤ ﻤ ِﺪ ﺑ ِﻦ ﺍﻟﻨ ﻌﻤﺎ ِﻥ ﻭ ﺣ ﻤﻴ ِﺪ ﺑ ِﻦ ﻋﺒ ِﺪ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ﹶﺃﻧ ﻬﻤﺎ ﺳ ِﻤﻌﺎ ﺍﻟﻨ ﻌﻤﺎ ﹶﻥ ﺑ ﻦ ﺑـ ِ
ﻓ ﻌ ﻦ ﻣ
ﻚ.ﹶﻓﻘﹶـﺎ ﹶﻝ
ﷲ ِﻟﹸﺄ ﺷ ِﻬ ﺪ ﻩ ﻋﻠﹶـﻰ ﹶﺫﻟِـ ﺐ ِﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ ﺍ ِ ﺤﹶﻠﻨِﻲ ﹶﺃﺑِﻲ ﹸﻏﻠﹶﺎﻣﺎ ﹶﻓﹶﺄ ﻣ ﺮﺗﻨِﻲ ﹸﺃﻣﻲ ﹶﺃ ﹾﻥ ﹶﺃ ﹾﺫ ﻫ ﻧ
ﷲ " :ﹶﺃ ﹸﻛ ﱡﻞ ﻭﹶﻟ ِﺪ ﻙ ﹶﺃ ﻋ ﹶﻄﻴﺘ ﻪ " ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻟﹶﺎ ،ﹶﻗﺎ ﹶﻝ" :ﻓﹶﺎ ﺭ ﺩ ﺩ ﻩ ")ﺻﺤﻴﺢ( ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺖ ﺍﺑﻨِﻲ ﻫـﺬﹶﺍ
ﺤ ﹾﻠ
ﷲ ﹶﻓﻘﹶﺎ ﹶﻝ ِﺇﻧﻲ ﻧ ﺸﲑٍ ،ﻗﹶﺎ ﹶﻝ ِﺇﻥﱠ ﹶﺃﺑﺎ ﻩ ﹶﺃﺗﻰ ِﺑ ِﻪ ِﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ ﺍ ِ ﻭ ﻋ ِﻦ ﺍﻟﻨ ﻌﻤﺎ ِﻥ ﺑ ِﻦ ﺑ ِ
ﺤ ﹾﻠﺘ ﻪ ِﻣﹾﺜ ﹶﻞ ﻫﺬﹶﺍ " ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻟﹶﺎ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ
ﷲ " :ﹶﺃ ﹸﻛ ﱠﻞ ﻭﹶﻟ ِﺪ ﻙ ﻧ ﹸﻏﻠﹶﺎﻣﺎ ﻛﹶﺎ ﹶﻥ ﻟِﻲ.ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﷲ " :ﻓﹶﺎ ﺭ ِﺟ ﻌ ﻪ ")ﺻﺤﻴﺢ( ﺍِ
ﻚ
ﺾ ﹶﺃ ﱠﻥ ﹶﺫﻟِـ ﺾ ﺑﻨِﻴـ ِﻪ ﺩﻭ ﹶﻥ ﺑﻌـ ٍ ﺤ ﹶﻞ ﺑﻌـ ﺐ ﹶﻗ ﻮ ﻡ ِﺇﻟﹶﻰ ﹶﺃ ﱠﻥ ﺍﻟ ﺮ ﺟ ﹶﻞ ِﺇﺫﹶﺍ ﻧ
ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺟ ﻌ ﹶﻔ ٍﺮ :ﹶﻓ ﹶﺬ ﻫ
ﺤﻠﹶـ ﻪ ﹶﺃﺑـﻮ ﻩ ﺖ ﻣﺎ ﻧ
ﺚ ﻭﻗﹶﺎﻟﹸﻮﺍ :ﹶﻗ ﺪ ﻛﹶﺎ ﹶﻥ ﺍﻟﻨ ﻌﻤﺎ ﹸﻥ ﻓِﻲ ﻭ ﹾﻗ ِ ﺤﺪِﻳ ِ ﻚ ِﺑ ﻬﺬﹶﺍ ﺍﹾﻟ ﺑﺎ ِﻃ ﹲﻞ.ﻭﺍ ﺣﺘﺠﻮﺍ ﻓِﻲ ﹶﺫِﻟ
ﺴ ِﻪ.ﹶﻓﹶﻠﻤﺎ ﻗﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ ﺍ ﺭ ﺩ ﺩ ﻩ ﺑ ﻌ ﺪﻣﺎ ﻛﹶـﺎ ﹶﻥ
ﺾ ِﻟﻨ ﹾﻔ ِ ﺼ ﻐ ِﺮ ِﻩ ﻋ ِﻦ ﺍﹾﻟ ﹶﻘﺒ ِ
ﺻ ِﻐﲑﺍ ﹶﻓﻜﹶﺎ ﹶﻥ ﹶﺃﺑﻮ ﻩ ﻗﹶﺎِﺑﻀﺎ ﹶﻟ ﻪ ِﻟ ِ
ﺾ ﻟﹶﺎ ﻳ ﻤِﻠ ﹸﻜ ﻪ ﺍﹾﻟ ﻤﻨﺤﻮ ﹸﻝ
ﺾ ﻭﹶﻟ ِﺪ ِﻩ ﺩﻭ ﹶﻥ ﺑ ﻌ ٍ
ﺤﻠﹶﻰ ِﻣ ﻦ ﺍﹾﻟﻮﺍِﻟ ِﺪ ِﻟﺒ ﻌ ِ ﺾ ﺩ ﱠﻝ ﻫﺬﹶﺍ ﹶﺃ ﱠﻥ ﺍﻟﻨ ﻓِﻲ ﺣ ﹾﻜ ِﻢ ﻣﺎ ﻗﹶﺒ
ﻭﻟﹶﺎ ﻳﻨ ﻌ ِﻘ ﺪ ﹶﻟ ﻪ ﻋﹶﻠﻴ ِﻪ ِﻫﺒ ﹲﺔ .
٢٣١
ﻑ ﹶﻗ ﻮ ِﻝ ﺍﻟﻨِﺒ ﻲ .ﻭﹶﻟ ِﻜ ﻦ ﹶﻗ ﻮ ﹸﻝ ﺍﻟﻨﺒِـ ﻲ
ﺤ ِﻤ ﹶﻞ ِﻓ ﻌ ﹶﻞ ﻫ ﺆﻟﹶﺎ ِﺀ ﻋﻠﹶﻰ ِﺧﻠﹶﺎ ِ
ﻒ ﻳﺠﻮ ﺯ ِﻟﹶﺄ ﺣ ٍﺪ ﹶﺃ ﹾﻥ ﻳ
ﹶﻓ ﹶﻜﻴ
ﺴ ِﻮﻳ ﹶﺔ ﺑﻴ ﻦ ﹶﺃ ﻫﻠِـ ِﻪ ﻓِـﻲ
ﺤﺒﺎِﺑ ِﻪ ﺍﻟﺘ
ﺏ ﻛﹶﺎ ﺳِﺘ
ﺤﺒﺎ ِ ﻚ ِﺇﻧﻤﺎ ﻛﹶﺎ ﹶﻥ ﻋﻠﹶﻰ ﺍﻟِﺎ ﺳِﺘ ِﻋﻨ ﺪﻧﺎ ﻓِﻴﻤﺎ ﹶﺫ ﹶﻛ ﺮﻧﺎ ِﻣ ﻦ ﹶﺫِﻟ
ﺲ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﹶﺫِﻟﻚ ﻣﺎ ﻟﹶﺎ ﻳﺠﻮ ﺯ ﹶﻏﻴ ﺮ ﻩ ﻭﹶﻟﻜِـ ﻦ ﺍﹾﻟ ﻌ ِﻄﻴ ِﺔ .ﻭﺗ ﺮ ﻙ ﺍﻟﺘ ﹾﻔﻀِﻴ ِﻞ ِﻟﺤ ﺮ ِﻫ ﻢ ﻋﻠﹶﻰ ﻣ ﻤﻠﹸﻮ ِﻛ ِﻬ ﻢ ﹶﻟﻴ
ﺻﺤﺎﺑﻨﺎ ﻓِـﻲ ﻋ ِﻄﻴـ ِﺔ ﻒ ﹶﺃ ﺠﻮﺍ ِﺯ ِﻩ .ﻭﹶﻗ ِﺪ ﺍ ﺧﺘﹶﻠ ﺤ ﹾﻜ ِﻢ ﺟﺎِﺋ ﺰ ﹶﻛ ﻚ ﻭ ﹶﻏﻴ ِﺮ ِﻩ ﻓِﻲ ﺍﹾﻟ
ﺤﺒﺎِﺑ ِﻪ ِﻟ ﹶﺬِﻟ
ﻋﻠﹶﻰ ﺍ ﺳِﺘ
ﷲ ﻋﹶﻠﻴـ ِﻪ: ﻒ ﺭ ﺣﻤـ ﹸﺔ ﺍ ِ ﻒ ِﻫ ﻲ ؟.ﻓﹶﻘﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﻳﻮ ﺳ ﺸ ٍﲑ ﹶﻛﻴ ﺍﹾﻟﻮﹶﻟ ِﺪ ﺍﱠﻟﺘِﻲ ﻳﺘﺒ ﻊ ﻓِﻴﻬﺎ ﹶﺃ ﻣ ﺮ ﺍﻟﻨِﺒ ﻲ ِﻟﺒ ِ
ﺠ ﻌﹸﻠﻬﺎ ﺑﻴﻨ ﻬ ﻢ
ﷲ ﻋﹶﻠﻴ ِﻪ :ﺑ ﹾﻞ ﻳ
ﺴ ِﻦ ﺭ ﺣ ﻤ ﹸﺔ ﺍ ِ ﺤ ﺤ ﻤ ﺪ ﺑ ﻦ ﺍﹾﻟ
ﺴﻮﻱ ﺑﻴ ﻦ ﺍﹾﻟﹸﺄﻧﺜﹶﻰ ﻓِﻴﻬﺎ ﻭﺍﻟ ﱠﺬ ﹶﻛ ِﺮ ،ﻭﻗﹶﺎ ﹶﻝ ﻣ ﻳ
ﻆ ﺍﹾﻟﹸﺄﻧﹶﺜﻴﻴ ِﻦ.ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺟ ﻌ ﹶﻔ ٍﺮ :ﻓِﻲ ﹶﻗ ﻮ ِﻝ ﺍﻟﻨِﺒ ﻲ " :ﺳـﻮﻭﺍ ﺚ ﻟِﻠ ﱠﺬ ﹶﻛ ِﺮ ِﻣﹾﺜ ﹸﻞ ﺣ ﱢﻋﻠﹶﻰ ﹶﻗ ﺪ ِﺭ ﺍﹾﻟ ﻤﻮﺍﺭِﻳ ِ
ﺙ
ﺴ ِﻮﻳ ﹶﺔ ﺑﻴ ﻦ ﺍﹾﻟِﺈﻧﺎ ِﺴﻮﻭﺍ ﹶﻟ ﹸﻜ ﻢ ﻓِﻲ ﺍﹾﻟِﺒ ﺮ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﹶﺃﻧ ﻪ ﹶﺃﺭﺍ ﺩ ﺍﻟﺘ ﺤﺒﻮ ﹶﻥ ﹶﺃ ﹾﻥ ﻳ
ﺑﻴﻨ ﻬ ﻢ ﻓِﻲ ﺍﹾﻟ ﻌ ِﻄﻴ ِﺔ ﹶﻛﻤﺎ ﺗ ِ
ﺖ ﺷ ﻲ ٌﺀ ِﻣ ﻦ ﺍﹾﻟِﺒ ﺮ ِﺇﻟﱠﺎ ﺍﱠﻟﺬِﻱ ﻳﺮﺍ ﺩ ِﻣ ﻦ ﺍﻟِﺎﺑ ِﻦ ِﻣﹾﺜﹸﻠ ﻪ.ﹶﻓﹶﻠﻤﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟﻨﺒِـ ﻲﻭﺍﻟ ﱡﺬﻛﹸﻮ ِﺭ ِﻟﹶﺄﻧ ﻪ ﻟﹶﺎ ﻳﺮﺍ ﺩ ِﻣ ﻦ ﺍﹾﻟِﺒﻨ ِ
ﺏ ِﻟ ﻮﹶﻟ ِﺪ ِﻩ ﻣﺎ ﻳﺮِﻳ ﺪ ِﻣ ﻦ ﻭﹶﻟ ِﺪﻩِ ﹶﻟ ﻪ ﻭﻛﹶﺎ ﹶﻥ ﻣﺎ ﻳﺮِﻳ ﺪ ِﻣ ﻦ ﺍﹾﻟﹸﺄﻧﺜﹶﻰ ِﻣ ﻦ ﺍﹾﻟِﺒ ﺮ ِﻣﹾﺜ ﹶﻞ ﻣﺎ ﻳﺮِﻳ ﺪ
ﹶﺃﺭﺍ ﺩ ِﻣ ﻦ ﺍﹾﻟﹶﺄ ِ
ﺚ ﹶﺃﺑِـﻲ ِﻣ ﻦ ﺍﻟ ﱠﺬ ﹶﻛ ِﺮ ﻛﹶﺎ ﹶﻥ ﻣﺎ ﹶﺃﺭﺍ ﺩ ِﻣﻨ ﻪ ﹶﻟ ﻬ ﻢ ِﻣ ﻦ ﺍﹾﻟ ﻌ ِﻄﻴ ِﺔ ﻟِ ﹾﻠﹸﺄﻧﺜﹶﻰ ِﻣﹾﺜ ﹶﻞ ﻣﺎ ﹶﺃﺭﺍ ﺩ ﻟِﻠ ﱠﺬ ﹶﻛ ِﺮ .ﻭﻓِﻲ ﺣـﺪِﻳ ِ
ﻚ
ﺖ ﺑﻴﻨ ﻬ ﻢ ؟ ﻭﹶﻟ ﻢ ﻳ ﹸﻘ ﹾﻞ ﹶﺃﹶﻟ
ﻚ ﻭﹶﻟ ﺪ ﹶﻏﻴ ﺮ ﻩ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻧ ﻌ ﻢ.ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃﻟﹶﺎ ﺳ ﻮﻳ ﻀﺤﻰ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ ﹶﺃﹶﻟ ﺍﻟ
ﻚ
ﺤ ﹾﻜ ِﻢ ﺍﻟ ﱠﺬ ﹶﻛ ِﺮ ﻭﹶﻟ ﻮﻟﹶﺎ ﹶﺫﻟِـ ﻚ ﻟﹶﺎ ﻳﻜﹸﻮ ﹸﻥ ﻭِﺇﻟﱠﺎ ﻭ ﺣ ﹾﻜ ﻢ ﺍﹾﻟﹸﺄﻧﺜﹶﻰ ﻓِﻴ ِﻪ ﻛﹶ ﻭﹶﻟ ﺪ ﹶﻏﻴ ﺮ ﻩ ﹶﺫ ﹶﻛ ﺮ ﹶﺃ ﻭ ﹸﺃﻧﺜﹶﻰ ،ﻭ ﹶﺫِﻟ
ﺖ
ﻚ ﹶﺛﺒـ ﺚ ﻋ ﻦ ﹶﺫِﻟ ﺤ ِ ﻚ ﻋ ِﻦ ﺍﹾﻟﺒ
ﺴ ﺴ ِﻮﻳ ﹶﺔ ِﺇﻟﱠﺎ ﺑ ﻌ ﺪ ِﻋ ﹾﻠ ِﻤ ِﻪ ﹶﺃﻧ ﻬ ﻢ ﹸﺫﻛﹸﻮ ﺭ ﹸﻛﱡﻠ ﻬ ﻢ.ﹶﻓﹶﻠﻤﺎ ﹶﺃ ﻣ
ﹶﻟﻤﺎ ﹶﺫ ﹶﻛ ﺮ ﺍﻟﺘ
ﷲ ﻋﹶﻠﻴـ ِﻪ .ﻭﻗﹶـ ﺪ ﺤ ﻤ ﺪ ﺭ ﺣ ﻤ ﹸﺔ ﺍ ِﺴ ﻦ ِﻋﻨ ﺪﻧﺎ ِﻣﻤﺎ ﻗﹶﺎ ﹶﻝ ﻣ ﻚ ِﻋﻨ ﺪ ﻩ ﹶﻓ ﻬﺬﹶﺍ ﹶﺃ ﺣ ﺍ ﺳِﺘﻮﺍ ُﺀ ﺣ ﹾﻜ ِﻤ ِﻬ ﻢ ﻓِﻲ ﹶﺫِﻟ
ﷲ ﻚ ﹶﺃﻳﻀﺎ،ﻓ ﻌ ﻦ ﹶﺃﻧﺲٍ ،ﻗﹶﺎ ﹶﻝ :ﻛﹶﺎ ﹶﻥ ﻣ ﻊ ﺭﺳـﻮ ِﻝ ﺍ ِ ﷲ ﻣﺎ ﻳ ﺪ ﱡﻝ ﻋﻠﹶﻰ ﹶﺫِﻟ ﻱ ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍ ِ ﺭ ِﻭ
ﺴﻬﺎ ِﺇﻟﹶﻰ ﺟﻨِﺒ ِﻪ ﻗﹶـﺎ ﹶﻝ:
ﺖ ﹶﻟ ﻪ ﹶﻓﹶﺄ ﺟﹶﻠ
ﺕ ِﺑﻨ
ﺨ ِﺬ ِﻩ ﹸﺛ ﻢ ﺟﺎ َﺀ
ﺴ ﻪ ﻋﻠﹶﻰ ﹶﻓ ِ
ﺭ ﺟ ﹲﻞ ﹶﻓﺠﺎ َﺀ ﺍﺑ ﻦ ﹶﻟ ﻪ ﹶﻓ ﹶﻘﺒﹶﻠ ﻪ ﻭﹶﺃ ﺟﹶﻠ
ﺖ ﺑﻴﻨ ﻬﻤﺎ ") ﺣﺴﻦ( " ﹶﻓ ﻬﻠﱠﺎ ﻋ ﺪﹾﻟ
ﻀ ﹶﻞ ﹶﺃﺣـ ﺪ ﻫﻤﺎ
ﷲ ﹶﻗ ﺪ ﹶﺃﺭﺍ ﺩ ِﻣﻨ ﻪ ﺍﻟﺘ ﻌﺪِﻳ ﹶﻞ ﺑﻴ ﻦ ﺍﻟِﺎﺑﻨ ِﺔ ﻭﺍﻟِﺎﺑ ِﻦ ﻭﹶﺃ ﹾﻥ ﻟﹶﺎ ﻳ ﹶﻔ
ﹶﺃﹶﻓﻠﹶﺎ ﻳﺮﻯ ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﻚ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﻣﺎ ﹶﺫ ﹶﻛ ﺮﻧﺎ ﻓِﻲ ﺍﹾﻟ ﻌ ِﻄﻴ ِﺔ ﹶﺃﻳﻀﺎ.٥٧٣ ﻋﻠﹶﻰ ﺍﻟﹾﺂ ﺧ ِﺮ ﹶﻓ ﹶﺬِﻟ
- ٦٠٤ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ (٥٧٣٢ / ٩) -ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ٦٦٨٣٦ﺍﳌﺘﺎﺟﺮﺓ ﲟﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻭﻓﺘـﺎﻭﻯ ﺍﻟـﺸﺒﻜﺔ
ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ (٣٧٥٨ / ١٠) -ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ٧٤٣١٥ﻻ ﳚﻮﺯ ﺍﻟﺘﺼﺮﻑ ﺑﺄﻣﻮﺍﻝ ﺍﻟﻴﺘﺎﻣﻰ ﺇﻻ ﲟﺎ ﻓﻴﻪ ﻣﺼﻠﺤﺘﻬﻢ
- ٦٠٥ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( -٢٤٥٠٧ (٢٤٠٠٦)(٩٥١ / ٧) -ﺣﺴﻦ ﻟﻐﲑﻩ
٢٤١
ﺖ ﻋﻠﹶـﻰ
ﺨ ﺪﻳﻦِِ ،ﺇﺫﹶﺍ ﹶﺃ ﺣﻨ
ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﹸﺃﻣﺎ ﻣﺔﹶ ،ﹶﺃ ﹼﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ،ﻗﹶﺎ ﹶﻝ":ﻣﺎ ﹶﺃﻧﺎ ،ﻭﺍ ﻣ ﺮﹶﺃ ﹲﺓ ﺳ ﹾﻔﻌﺎ ُﺀ ﺍﹾﻟ
ﺻﺒ ﻌﻴ ِﻪ.٦٠٦
ﺠﻨ ِﺔ ﺇِﻻ ﹶﻛﻬﺎﺗﻴ ِﻦ" ﻭﹶﻗ ﺮ ﹶﻥ ﺑﻴ ﻦ ِﺇ
ﺖ ﹶﻓ ﺮ ﺟﻬﺎ ﻓِﻲ ﺍﹾﻟ
ﺼﻨ
ﺖ ﺭﺑﻬﺎ ،ﻭﹶﺃ ﺣ
ﻭﹶﻟ ِﺪﻫﺎ ،ﻭﹶﺃﻃﹶﺎ ﻋ
ﻭﻫﻜﺬﺍ ﻭﺟﺪﻧﺎ ﺍﻫﺘﻤﺎﻡ ﺭﺳﻮﻝ ﺍﷲ ﺑﻜ ﱟﻞ ﻣﻦ ﺍﻟﻀﻌﻴﻔﲔ ﺍﻟﺒﻨﺖ ﻭﺍﻟﻴﺘﻴﻢ ،ﻓﻮﺟـﻪ ﺍﻷﻣـﺔ ﺇﱃ
ﺯﻳﺎﺩﺓ ﺍﻻﻫﺘﻤﺎﻡ ﻤﺎ ،ﻭﺍﳊﺮﺹ ﻋﻠﻴﻬﻤﺎ ﻭﺍﻹﺣﺴﺎﻥ ﳍﻤﺎ ،ﻭﺃﺎ ﻣﻜﺮﻣﺔ ﺃﻱ ﻣﻜﺮﻣ ٍﺔ.
ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺮﺍﺑﻌﺔ -ﻣﻌﺎﻣﻠﺔ ﺍﻟﻴﺘﻴﻢ ﻣﺜﻞ ﺍﻻﺑﻦ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﺄﺩﻳﺐ :
ﺿ ِﺮﺑ ﻪ
ﺠﺮِﻯ ﻳﺘِﻴﻤﺎ ﹶﻓﹶﺄ
ﺴ ِﻦ ﺍﹾﻟ ﻌ ﺮِﻧ ﻰ ﻗﹶﺎ ﹶﻝ :ﺟﺎ َﺀ ﺭ ﺟ ﹲﻞ ِﺇﻟﹶﻰ ﺍﻟﻨِﺒ ﻰ - -ﹶﻓﻘﹶﺎ ﹶﻝِ :ﺇ ﱠﻥ ﻓِﻰ ﺣ
ﺤﻋ ِﻦ ﺍﹾﻟ
ﻑ ﹶﻏﻴ ﺮ ﻣﺘﹶﺄﱢﺛ ٍﻞ ﻣـﺎ ﹰﻻ ﻭ ﹶﻻ
ﺖ ﺿﺎ ِﺭﺑﺎ ﻓِﻴ ِﻪ ﻭﹶﻟ ﺪ ﻙ « .ﻗﹶﺎ ﹶﻝ :ﹶﺃﻓﹶﺂ ﹸﻛﻞﹸ؟ ﻗﹶﺎ ﹶﻝ ":ﺑِﺎﹾﻟ ﻤ ﻌﺮﻭ ِ
ﻗﹶﺎ ﹶﻝ ":ﻣﺎ ﹸﻛﻨ
ﻚ ِﺑﻤﺎِﻟ ِﻪ «.٦٠٧ ﻕ ﻣﺎﹶﻟ ﻭﺍ ٍ
ﺠ ﺮ ﻋﻠﹶﻰ ﻳﺘِﻴ ٍﻢ ِﺑﹶﻠ ﹾﻄ ﻤ ٍﺔ.٦٠٨
ﻼ ﺍﺗ
ﺏ :ﺭ ِﺣ ﻢ ﺍﻟﱠﻠ ﻪ ﺭ ﺟ ﹰ ﺨﻄﱠﺎ ِ
ﻭ ﻋﻦ ﹶﺃﺑِﻰ ﺭﺟﺎ ٍﺀ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﻋ ﻤ ﺮ ﺑ ﻦ ﺍﹾﻟ
ﺏ ﹶﺃ ﺣ ﺪ ﻫ ﻢ ﺣﺘـﻰ ﺿ ِﺮ
ﺖ ِﺇﻧﻰ َﻷ ﺏ ﺍﹾﻟﻴﺘِﻴ ِﻢ ﻗﹶﺎﹶﻟ ﺸ ﹶﺔ ﺍ ﻋ ﻦ ﹶﺃ ﺩ ِﺖ ﻋﺎِﺋ ﺖ :ﺳﹶﺄﹾﻟ ﺴ ﹶﺔ ﻗﹶﺎﹶﻟ ﻭ ﻋ ﻦ ﺷ ﻤﻴ
ﻂ.٦٠٩ ﺴﹶ ﻳﻨﺒ ِ
ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ) :ﻭﻳﺆﺩﺏ ﺍﻟﻐﻼﻡ ﻋﻠﻰ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ ﺇﺫﺍ ﲤﺖ ﻟﻪ ﻋﺸﺮ ﺳﻨﲔ (.
ﻭﻣﻌﲎ ﺍﻟﺘﺄﺩﻳﺐ :ﺍﻟﻀﺮﺏ ﻭﺍﻟﻮﻋﻴﺪ ﻭﺍﻟﺘﻌﻨﻴﻒ ،ﻭﳚﺐ ﻋﻠﻰ ﻭﱄ ﺍﻟﺼﱯ ﺃﻥ ﻳﻌﻠﻤـﻪ ﺍﻟﻄﻬـﺎﺭﺓ
ﻭﺍﻟﺼﻼﺓ ﺇﺫﺍ ﺑﻠﻎ ﺳﺒﻊ ﺳﻨﲔ ﻭﻳﺄﻣﺮﻩ ﺎ ،ﻭﻳﻠﺰﻣﻪ ﺃﻥ ﻳﺆﺩﺑﻪ ﻋﻠﻴﻬﺎ ﺇﺫﺍ ﺑﻠﻎ ﻋﺸﺮ ﺳﻨﲔ.
ﻭﺍﻷﺻﻞ ﰲ ﺫﻟﻚ :ﻗﻮﻝ ﺍﻟﻨﱯ »ﻋﻠﻤﻮﺍ ﺍﻟﺼﱯ ﺍﻟﺼﻼﺓ ﺍﺑﻦ ﺳﺒﻊ ﻭﺍﺿـﺮﺑﻮﻩ ﻋﻠﻴﻬـﺎ ﺍﺑـﻦ
ﻋﺸﺮ"ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ :ﺣﺪﻳﺚ ﺣﺴﻦ.ﻭﰲ ﺭﻭﺍﻳﺔ» :ﻣﺮﻭﺍ ﺍﻟﺼﱯ ﺑﺎﻟﺼﻼﺓ ﻟﺴﺒﻊ ﺳـﻨﲔ،
ﻭﺍﺿﺮﺑﻮﻩ ﻋﻠﻴﻬﺎ ﻟﻌﺸﺮ ،ﻭﻓﺮﻗﻮﺍ ﺑﻴﻨﻬﻢ ﰲ ﺍﳌﻀﺎﺟﻊ« ﻭﻫﺬﺍ ﺍﻟﺘﺄﺩﻳﺐ ﺍﳌﺸﺮﻭﻉ ﰲ ﺣﻖ ﺍﻟـﺼﱯ
ﻟﺘﻤﺮﻳﻨﻪ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻛﻲ ﻳﺄﻟﻔﻬﺎ ﻭﻳﻌﺘﺎﺩﻫﺎ ﻭﻻ ﻳﺘﺮﻛﻬﺎ ﻋﻨﺪ ﺍﻟﺒﻠﻮﻍ ..ﻭﻻ ﻓﺮﻕ ﺑﲔ ﺍﻟـﺬﻛﺮ
ﻭﺍﻷﻧﺜﻰ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺘﺄﺩﻳﺐ ﻫﺬﻩ .٦١٠
- ٦١٤ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ١٥) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ١٧٨) -ﻭﺻﺤﻴﺢ ﺍﺑـﻦ ﺣﺒـﺎﻥ (٤٠٥ / ١) -
)(١٧٩
- ٦١٥ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( -١٦١٦١ (١٦٠٦٤)(٥١٤ / ٥) -ﺻﺤﻴﺢ ﻟﻐﲑﻩ
- ٦١٦ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ (٣٨٣١٧)(٢٦ / ١٥) -ﺣﺴﻦ
ﻓﻴﻪ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﻤﺮﻭ ﺍﻷﺣﻮﺹ ﺭﻭﻯ ﻋﻨﻪ ﺍﺛﻨﺎﻥ ﻭﻭﺛﻘﻪ ﺍﺑﻦ ﺣﺒﺎﻥ ...ﺍﻟﺘﻬﺬﻳﺐ ٢١٢/٤ﻭﻭﺛﻘـﻪ ﺍﻟـﺬﻫﱯ ﰲ ﺍﻟﻜﺎﺷـﻒ
)(٢١٤١
٢٤٥
ﺨ ﹸﻄﺒﻨﺎِ ،ﺇ ﹾﺫ
ﷲ ﻳ
ﺖ ﹶﺃﺑِﻲ ﺑ ﺮﻳ ﺪ ﹶﺓ ،ﻳﻘﹸﻮ ﹸﻝ :ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﷲ ﺑ ِﻦ ﺑ ﺮﻳ ﺪ ﹶﺓ ،ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ
ﻭﻋﻦ ﻋﺒ ِﺪ ﺍ ِ
ﷲ ِﻣ ﻦ ﺸﻴﺎ ِﻥ ﻭﻳ ﻌﹸﺜﺮﺍ ِﻥ ،ﹶﻓﻨ ﺰ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺴﻴ ﻦ ،ﻋﹶﻠﻴ ِﻬﻤﺎ ﻗﹶﻤِﻴﺼﺎ ِﻥ ﹶﺃ ﺣ ﻤﺮﺍ ِﻥ ﻳ ﻤ ِ ﺤ ﺴ ﻦ ﻭﺍﹾﻟ ﺤ ﺟﺎ َﺀ ﺍﹾﻟ
ﻕ ﺍﻟﱠﻠ ﻪِ} :ﺇﻧﻤﺎ ﹶﺃ ﻣﻮﺍﹸﻟ ﹸﻜ ﻢ ﻭﹶﺃ ﻭ ﹶﻻ ﺩ ﹸﻛ ﻢ ِﻓﺘﻨ ﹲﺔ{ﺻ ﺪ ﺿ ﻌ ﻬﻤﺎ ﺑﻴ ﻦ ﻳ ﺪﻳ ِﻪ ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ : ﺤ ﻤﹶﻠ ﻬﻤﺎ ﹶﻓ ﻮ
ﺍﹾﻟ ِﻤﻨﺒِ ﺮ ﹶﻓ
ﺖ ﺣـﺪِﻳﺜِﻲ ﺻِﺒ ﺮ ،ﺣﺘﻰ ﹶﻗ ﹶﻄﻌـ ﺸﻴﺎ ِﻥ ﻭﻳ ﻌﹸﺜﺮﺍ ِﻥ ،ﹶﻓﹶﻠ ﻢ ﹶﺃ
ﺼِﺒﻴﻴ ِﻦ ﻳ ﻤ ِ
ﺕ ِﺇﻟﹶﻰ ﻫ ﹶﺬﻳ ِﻦ ﺍﻟ ]ﺍﻟﺘﻐﺎﺑﻦ[ ﻧ ﹶﻈ ﺮ
ﹶﻓ ﺮﹶﻓ ﻌﺘ ﻬﻤﺎ.٦١٧
ﺴﻴ ﻦ ﻋﹶﻠﻴ ِﻬﻤﺎ ﹶﻗﻤِﻴـﺼﺎ ِﻥ
ﺤ ﺴ ﻦ ﻭﺍﹾﻟ ﺐ ِﺇ ﹾﺫ ﹶﺃ ﹾﻗﺒ ﹶﻞ ﺍﹾﻟﺤ
ﺨ ﹸﻄ ﷲ ﻳ ﻭ ﻋ ﻦ ﺑ ﺮﻳ ﺪﺓﹶ ،ﻗﹶﺎ ﹶﻝ :ﺑﻴﻨﺎ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﷲ ﻧﺰ ﹶﻝ ِﺇﹶﻟﻴ ِﻬﻤﺎ ﻭﹶﺃ ﺧ ﹶﺬ ﻫﻤﺎ ،ﺛﹸـ ﻢ ﺻـ ِﻌ ﺪ ﺸﻴﺎ ِﻥ ﻭﻳ ﻌﹸﺜﺮﺍ ِﻥ ،ﹶﻓﹶﻠﻤﺎ ﺭﺁ ﻫﻤﺎ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﹶﺃ ﺣ ﻤﺮﺍ ِﻥ ﻳ ﻤ ِ
ﷲ ﻗﹶﺎ ﹶﻝ} :
ﻕﺍُ ﺻ ﺪ ﺻ ِﻌﺪﺍ ﺍﹾﻟ ِﻤﻨﺒﺮ ،ﹶﻓﻘﹶﺎ ﹶﻝ " :ﺸ ﻖ ﹸﺛ ﻢ ﺸ ﻖ ﻭﻭﺍ ِﺣ ﺪ ِﻣ ﻦ ﺫﹶﺍ ﺍﻟ
ﺍﹾﻟ ِﻤﻨﺒ ﺮ ﻭﺍ ِﺣ ﺪ ِﻣ ﻦ ﺫﹶﺍ ﺍﻟ
ﺸﻴﺎ ِﻥ ﻟﹶـ ﻢ
ِﺇﻧﻤﺎ ﹶﺃ ﻣﻮﺍﹸﻟ ﹸﻜ ﻢ ﻭﹶﺃ ﻭﻟﹶﺎ ﺩ ﹸﻛ ﻢ ِﻓﺘﻨ ﹲﺔ] { :ﺍﻟﺘﻐﺎﺑﻦِ [١٥ :ﺇﻧﻲ ﹶﻟﻤﺎ ﺭﹶﺃﻳﺖ ﻫ ﹶﺬﻳ ِﻦ ﺍﹾﻟ ﻐﻠﹶﺎ ﻣﻴ ِﻦ ﻳ ﻤ ِ
ﺖ ِﺇﹶﻟﻴ ِﻬﻤﺎ ".٦١٨
ﺖ ﹶﻛﻠﹶﺎﻣِﻲ ﻭﻧ ﺰﹶﻟ
ﺻِﺒ ﺮ ﹶﺃ ﹾﻥ ﹶﻗ ﹶﻄ ﻌ ﹶﺃ
ﻭﰲ ﺗﻘﺪﱘ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻷﻣﺮ ﺍﷲ ﺑﺬﺑﺢ ﻭﻟﺪﻩ ﻭﰲ ﺗﻨﻔﻴﺬ ﺍﻻﺑﻦ ﻗﺪﻭﺓ ﻭﺃﺳﻮﺓ ﳌﻦ
ﻳﻌﺘﱪ .
ﺴ ﻌ ﻲ ﻗﹶﺎ ﹶﻝ ﻳﺎ ﺑﻨ ﻲ ِﺇﻧﻲ ﹶﺃﺭﻯ ﻓِـﻲ
ﺸ ﺮﻧﺎ ﻩ ِﺑ ﻐﻠﹶﺎ ٍﻡ ﺣﻠِﻴ ٍﻢ ) (١٠١ﹶﻓﹶﻠﻤﺎ ﺑﹶﻠ ﹶﻎ ﻣ ﻌ ﻪ ﺍﻟ ﻗﺎﻝ ﺗﻌﺎﱃ }:ﹶﻓﺒ
ﺠ ﺪﻧِﻲ ِﺇ ﹾﻥ ﺷﺎ َﺀ ﺍﻟﻠﱠـ ﻪ ﻣِـ ﻦ
ﺖ ﺍ ﹾﻓ ﻌ ﹾﻞ ﻣﺎ ﺗ ﺆﻣ ﺮ ﺳﺘ ِ
ﻚ ﻓﹶﺎﻧﻈﹸ ﺮ ﻣﺎﺫﹶﺍ ﺗﺮﻯ ﻗﹶﺎ ﹶﻝ ﻳﺎ ﹶﺃﺑ ِ ﺤ ﺍﹾﻟ ﻤﻨﺎ ِﻡ ﹶﺃﻧﻲ ﹶﺃ ﹾﺫﺑ
ﲔ ) (١٠٣ﻭﻧﺎ ﺩﻳﻨﺎ ﻩ ﹶﺃ ﹾﻥ ﻳﺎ ِﺇﺑـﺮﺍﻫِﻴ ﻢ ) (١٠٤ﻗﹶـ ﺪ ﺠِﺒ ِﺍﻟﺼﺎِﺑﺮِﻳ ﻦ ) (١٠٢ﹶﻓﹶﻠﻤﺎ ﹶﺃ ﺳﹶﻠﻤﺎ ﻭﺗﱠﻠ ﻪ ِﻟ ﹾﻠ
ﲔ )(١٠٦
ﲔ )ِ (١٠٥ﺇ ﱠﻥ ﻫﺬﹶﺍ ﹶﻟ ﻬ ﻮ ﺍﹾﻟﺒﻠﹶـﺎ ُﺀ ﺍﹾﻟﻤـِﺒ
ﺴِﻨ ﺤِ ﺠﺰِﻱ ﺍﹾﻟ ﻤ ﻚ ﻧ
ﺖ ﺍﻟ ﺮ ﺅﻳﺎ ِﺇﻧﺎ ﹶﻛ ﹶﺬِﻟ
ﺻ ﺪ ﹾﻗ
ﻭﹶﻓ ﺪﻳﻨﺎ ﻩ ِﺑ ِﺬﺑ ٍﺢ ﻋﻈِﻴ ٍﻢ ) (١٠٧ﻭﺗ ﺮ ﹾﻛﻨﺎ ﻋﹶﻠﻴ ِﻪ ﻓِﻲ ﺍﻟﹾﺂ ِﺧﺮِﻳ ﻦ ) (١٠٨ﺳﻠﹶﺎ ﻡ ﻋﻠﹶﻰ ِﺇﺑﺮﺍﻫِﻴ ﻢ )(١٠٩
ﲔ )]{ (١١٠ﺍﻟﺼﺎﻓﺎﺕ[١١٠ - ١٠١ : ﺴِﻨ
ﺤِ ﺠﺰِﻱ ﺍﹾﻟ ﻤ ﻚ ﻧ
ﹶﻛ ﹶﺬِﻟ
ﻓﺄﺟﺒﻨﺎ ﻟﻪ ﺩﻋﻮﺗﻪ ،ﻭﺑﺸﺮﻧﺎﻩ ﺑﻐﻼﻡ ﺣﻠﻴﻢ ،ﺃﻱ :ﻳﻜﻮﻥ ﺣﻠﻴﻤﺎ ﰲ ﻛﱪﻩ ،ﻭﻫﻮ ﺇﲰﺎﻋﻴﻞ.
ﻓﻠﻤﺎ ﹶﻛﺒِﺮ ﺇﲰﺎﻋﻴﻞ ﻭﻣﺸﻰ ﻣﻊ ﺃﺑﻴﻪ ﻗﺎﻝ ﻟﻪ ﺃﺑـﻮﻩ :ﺇﱐ ﺃﺭﻯ ﰲ ﺍﳌﻨـﺎﻡ ﺃﱐ ﺃﺫﲝـﻚ ،ﻓﻤـﺎ
ﺭﺃﻳﻚ؟)ﻭﺭﺅﻳﺎ ﺍﻷﻧﺒﻴﺎﺀ ﺣﻖ( ﻓﻘﺎﻝ ﺇﲰﺎﻋﻴﻞ ﻣﺮﺿﻴﺎ ﺭﺑﻪ ،ﺑﺎﺭﺍ ﺑﻮﺍﻟﺪﻩ ،ﻣﻌﻴﻨﺎ ﻟﻪ ﻋﻠﻰ ﻃﺎﻋﺔ ﺍﷲ:
ﺃﻣﺾ ﻣﺎ ﺃﻣﺮﻙ ﺍﷲ ﺑﻪ ﻣِﻦ ﺫﲝﻲ ،ﺳﺘﺠﺪﱐ -ﺇﻥ ﺷﺎﺀ ﺍﷲ -ﺻﺎﺑﺮﺍ ﻃﺎﺋﻌﺎ ﳏﺘﺴﺒﺎ.
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ﻭﱂ ﻳﺄﺧﺬﻫﺎ ﺑﻄﻮﻟﺔ .ﻭﱂ ﻳﺄﺧﺬﻫﺎ ﺷﺠﺎﻋﺔ .ﻭﱂ ﻳﺄﺧﺬﻫﺎ ﺍﻧﺪﻓﺎﻋﺎ ﺇﱃ ﺍﳋﻄﺮ ﺩﻭﻥ ﻣﺒـﺎﻻﺓ .ﻭﱂ
ﻳﻈﻬﺮ ﻟﺸﺨﺼﻪ ﻇﻼ ﻭﻻ ﺣﺠﻤﺎ ﻭﻻ ﻭﺯﻧﺎ ..ﺇﳕﺎ ﺃﺭﺟﻊ ﺍﻟﻔﻀﻞ ﻛﻠﻪ ﻟﻠﹼﻪ ﺇﻥ ﻫﻮ ﺃﻋﺎﻧﻪ ﻋﻠﻰ ﻣﺎ
ﻳﻄﻠﺐ ﺇﻟﻴﻪ ،ﻭﺃﺻﱪﻩ ﻋﻠﻰ ﻣﺎ ﻳﺮﺍﺩ ﺑﻪ» :ﺳﺘﺠﺪﱐ -ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﹼﻪ -ﻣﻦ ﺍﻟﺼﺎﺑﺮﻳﻦ« ..
ﻳﺎ ﻟﻸﺩﺏ ﻣﻊ ﺍﻟﻠﹼﻪ! ﻭﻳﺎ ﻟﺮﻭﻋﺔ ﺍﻹﳝﺎﻥ .ﻭﻳﺎ ﻟﻨﺒﻞ ﺍﻟﻄﺎﻋﺔ .ﻭﻳﺎ ﻟﻌﻈﻤﺔ ﺍﻟﺘﺴﻠﻴﻢ! ﻭﳜﻄﻮ ﺍﳌﺸﻬﺪ
ﺧﻄﻮﺓ ﺃﺧﺮﻯ ﻭﺭﺍﺀ ﺍﳊﻮﺍﺭ ﻭﺍﻟﻜﻼﻡ ..ﳜﻄﻮ ﺇﱃ ﺍﻟﺘﻨﻔﻴﺬ» :ﻓﻠﻤﺎ ﺃﺳﻠﻤﺎ ﻭﺗﻠﻪ ﻟﻠﺠﺒﲔ« ..
ﻭﻣﺮﺓ ﺃﺧﺮﻯ ﻳﺮﺗﻔﻊ ﻧﺒﻞ ﺍﻟﻄﺎﻋﺔ .ﻭﻋﻈﻤﺔ ﺍﻹﳝﺎﻥ .ﻭﻃﻤﺄﻧﻴﻨﺔ ﺍﻟﺮﺿﻰ ﻭﺭﺍﺀ ﻛﻞ ﻣﺎ ﺗﻌﺎﺭﻑ ﻋﻠﻴﻪ
ﺑﻨﻮ ﺍﻹﻧﺴﺎﻥ ..
ﺇﻥ ﺍﻟﺮﺟﻞ ﳝﻀﻲ ﻓﻴﻜﺐ ﺍﺑﻨﻪ ﻋﻠﻰ ﺟﺒﻴﻨﻪ ﺍﺳﺘﻌﺪﺍﺩﺍ .ﻭﺇﻥ ﺍﻟﻐﻼﻡ ﻳﺴﺘﺴﻠﻢ ﻓﻼ ﻳﺘﺤﺮﻙ ﺍﻣﺘﻨﺎﻋﺎ.
ﻭﻗﺪ ﻭﺻﻞ ﺍﻷﻣﺮ ﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﻋﻴﺎﻧﺎ.
ﻟﻘﺪ ﺃﺳﻠﻤﺎ ..ﻓﻬﺬﺍ ﻫﻮ ﺍﻹﺳﻼﻡ .ﻫﺬﺍ ﻫﻮ ﺍﻹﺳﻼﻡ ﰲ ﺣﻘﻴﻘﺘﻪ .ﺛﻘﺔ ﻭﻃﺎﻋﺔ ﻭﻃﻤﺄﻧﻴﻨﺔ ﻭﺭﺿﻰ
ﻭﺗﺴﻠﻴﻢ ..ﻭﺗﻨﻔﻴﺬ ..
ﻭﻛﻼﳘﺎ ﻻ ﳚﺪ ﰲ ﻧﻔﺴﻪ ﺇﻻ ﻫﺬﻩ ﺍﳌﺸﺎﻋﺮ ﺍﻟﱵ ﻻ ﻳﺼﻨﻌﻬﺎ ﻏﲑ ﺍﻹﳝﺎﻥ ﺍﻟﻌﻈﻴﻢ.
ﺇﺎ ﻟﻴﺴﺖ ﺍﻟﺸﺠﺎﻋﺔ ﻭﺍﳉﺮﺍﺀﺓ .ﻭﻟﻴﺲ ﺍﻻﻧﺪﻓﺎﻉ ﻭﺍﳊﻤﺎﺳﺔ .ﻟﻘﺪ ﻳﻨﺪﻓﻊ ﺍﺎﻫﺪ ﰲ ﺍﳌﻴـﺪﺍﻥ،
ﻳﻘﺘﻞ ﻭﻳﻘﺘﻞ.
ﻭﻟﻘﺪ ﻳﻨﺪﻓﻊ ﺍﻟﻔﺪﺍﺋﻲ ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻧﻪ ﻗﺪ ﻻ ﻳﻌﻮﺩ .ﻭﻟﻜﻦ ﻫﺬﺍ ﻛﻠﻪ ﺷﻲﺀ ﻭﺍﻟﺬﻱ ﻳﺼﻨﻌﻪ ﺇﺑﺮﺍﻫﻴﻢ
ﻭﺇﲰﺎﻋﻴﻞ ﻫﻨﺎ ﺷﻲﺀ ﺁﺧﺮ ..ﻟﻴﺲ ﻫﻨﺎ ﺩﻡ ﻓﺎﺋﺮ ،ﻭﻻ ﲪﺎﺳﺔ ﺩﺍﻓﻌﺔ ﻭﻻ ﺍﻧﺪﻓﺎﻉ ﰲ ﻋﺠﻠﺔ ﲣﻔﻲ
ﻭﺭﺍﺀﻫﺎ ﺍﳋﻮﻑ ﻣﻦ ﺍﻟﻀﻌﻒ ﻭﺍﻟﻨﻜﻮﺹ! ﺇﳕﺎ ﻫﻮ ﺍﻻﺳﺘﺴﻼﻡ ﺍﻟﻮﺍﻋﻲ ﺍﳌﺘﻌﻘﻞ ﺍﻟﻘﺎﺻﺪ ﺍﳌﺮﻳـﺪ،
ﺍﻟﻌﺎﺭﻑ ﲟﺎ ﻳﻔﻌﻞ ،ﺍﳌﻄﻤﺌﻦ ﳌﺎ ﻳﻜﻮﻥ .ﻻ ﺑﻞ ﻫﻨﺎ ﺍﻟﺮﺿﻰ ﺍﳍﺎﺩﺉ ﺍﳌﺴﺘﺒﺸﺮ ﺍﳌﺘﺬﻭﻕ ﻟﻠﻄﺎﻋـﺔ
ﻭﻃﻌﻤﻬﺎ ﺍﳉﻤﻴﻞ! ﻭﻫﻨﺎ ﻛﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﲰﺎﻋﻴﻞ ﻗﺪ ﺃﺩﻳﺎ .ﻛﺎﻧﺎ ﻗﺪ ﺃﺳﻠﻤﺎ .ﻛﺎﻧﺎ ﻗﺪ ﺣﻘﻘﺎ ﺍﻷﻣﺮ
ﻭﺍﻟﺘﻜﻠﻴﻒ .ﻭﱂ ﻳﻜﻦ ﺑﺎﻗﻴﺎ ﺇﻻ ﺃﻥ ﻳﺬﺑﺢ ﺇﲰﺎﻋﻴﻞ ،ﻭﻳﺴﻴﻞ ﺩﻣﻪ ،ﻭﺗﺰﻫﻖ ﺭﻭﺣﻪ ..ﻭﻫﺬﺍ ﺃﻣﺮ ﻻ
ﻳﻌﲏ ﺷﻴﺌﺎ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﻠﹼﻪ ،ﺑﻌﺪ ﻣﺎ ﻭﺿﻊ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﲰﺎﻋﻴﻞ ﰲ ﻫﺬﺍ ﺍﳌﻴـﺰﺍﻥ ﻣـﻦ ﺭﻭﺣﻬﻤـﺎ
ﻭﻋﺰﻣﻬﻤﺎ ﻭﻣﺸﺎﻋﺮﳘﺎ ﻛﻞ ﻣﺎ ﺃﺭﺍﺩﻩ ﻣﻨﻬﻤﺎ ﺭﻤﺎ ..
ﻛﺎﻥ ﺍﻻﺑﺘﻼﺀ ﻗﺪ ﰎ .ﻭﺍﻻﻣﺘﺤﺎﻥ ﻗﺪ ﻭﻗﻊ .ﻭﻧﺘﺎﺋﺠﻪ ﻗﺪ ﻇﻬﺮﺕ .ﻭﻏﺎﻳﺎﺗﻪ ﻗﺪ ﲢﻘﻘﺖ .ﻭﱂ ﻳﻌﺪ
ﺇﻻ ﺍﻷﱂ ﺍﻟﺒﺪﱐ.
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ﻭﺇﻻ ﺍﻟﺪﻡ ﺍﳌﺴﻔﻮﺡ .ﻭﺍﳉﺴﺪ ﺍﻟﺬﺑﻴﺢ .ﻭﺍﻟﻠﹼﻪ ﻻ ﻳﺮﻳﺪ ﺃﻥ ﻳﻌﺬﺏ ﻋﺒﺎﺩﻩ ﺑـﺎﻻﺑﺘﻼﺀ .ﻭﻻ ﻳﺮﻳـﺪ
ﺩﻣﺎﺀﻫﻢ ﻭﺃﺟﺴﺎﺩﻫﻢ ﰲ ﺷﻲﺀ .ﻭﻣﱴ ﺧﻠﺼﻮﺍ ﻟﻪ ﻭﺍﺳﺘﻌﺪﻭﺍ ﻟﻸﺩﺍﺀ ﺑﻜﻠﻴﺎﻢ ﻓﻘﺪ ﺃﺩﻭﺍ ،ﻭﻗـﺪ
ﺣﻘﻘﻮﺍ ﺍﻟﺘﻜﻠﻴﻒ ،ﻭﻗﺪ ﺟﺎﺯﻭﺍ ﺍﻻﻣﺘﺤﺎﻥ ﺑﻨﺠﺎﺡ.
ﻭﻋﺮﻑ ﺍﻟﻠﹼﻪ ﻣﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﲰﺎﻋﻴﻞ ﺻﺪﻗﻬﻤﺎ .ﻓﺎﻋﺘﱪﳘﺎ ﻗﺪ ﺃﺩﻳﺎ ﻭﺣﻘﻘﺎ ﻭﺻﺪﻗﺎ:
»ﻭﻧﺎﺩﻳﻨﺎﻩ ﺃﻥ ﻳﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻗﺪ ﺻﺪﻗﺖ ﺍﻟﺮﺅﻳﺎ .ﺇﻧﺎ ﻛﺬﻟﻚ ﳒﺰﻱ ﺍﶈﺴﻨﲔ .ﺇﻥ ﻫﺬﺍ ﳍﻮ ﺍﻟـﺒﻼﺀ
ﺍﳌﺒﲔ .ﻭﻓﺪﻳﻨﺎﻩ ﺑﺬﺑﺢ ﻋﻈﻴﻢ« ..ﻗﺪ ﺻﺪﻗﺖ ﺍﻟﺮﺅﻳﺎ ﻭﺣﻘﻘﺘﻬﺎ ﻓﻌﻼ .ﻓﺎﻟﻠﹼﻪ ﻻ ﻳﺮﻳﺪ ﺇﻻ ﺍﻹﺳﻼﻡ
ﻭﺍﻻﺳﺘﺴﻼﻡ ﲝﻴﺚ ﻻ ﻳﺒﻘﻰ ﰲ ﺍﻟﻨﻔﺲ ﻣﺎ ﺗﻜﻨﻪ ﻋﻦ ﺍﻟﻠﹼﻪ ﺃﻭ ﺗﻌﺰﻩ ﻋﻦ ﺃﻣﺮﻩ ﺃﻭ ﲢﺘﻔﻆ ﺑﻪ ﺩﻭﻧﻪ،
ﻭﻟﻮ ﻛﺎﻥ ﻫﻮ ﺍﻻﺑﻦ ﻓﻠﺬﺓ ﺍﻟﻜﺒﺪ .ﻭﻟﻮ ﻛﺎﻧﺖ ﻫﻲ ﺍﻟﻨﻔﺲ ﻭﺍﳊﻴﺎﺓ.
ﻭﺃﻧﺖ -ﻳﺎ ﺇﺑﺮﺍﻫﻴﻢ -ﻗﺪ ﻓﻌﻠﺖ .ﺟﺪﺕ ﺑﻜﻞ ﺷﻲﺀ .ﻭﺑﺄﻋﺰ ﺷﻲﺀ .ﻭﺟﺪﺕ ﺑﻪ ﰲ ﺭﺿﻰ ﻭﰲ
ﻫﺪﻭﺀ ﻭﰲ ﻃﻤﺄﻧﻴﻨﺔ ﻭﰲ ﻳﻘﲔ .ﻓﻠﻢ ﻳﺒﻖ ﺇﻻ ﺍﻟﻠﺤﻢ ﻭﺍﻟﺪﻡ .ﻭﻫﺬﺍ ﻳﻨﻮﺏ ﻋﻨﻪ ﺫﺑﺢ .ﺃﻱ ﺫﺑﺢ ﻣﻦ
ﺩﻡ ﻭﳊﻢ! ﻭﻳﻔﺪﻱ ﺍﻟﻠﹼﻪ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺃﺳﻠﻤﺖ ﻭﺃﺩﺕ .ﻳﻔﺪﻳﻬﺎ ﺑﺬﺑﺢ ﻋﻈﻴﻢ .ﻗﻴﻞ :ﺇﻧﻪ ﻛﺒﺶ
ﻭﺟﺪﻩ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻬﻴﺄ ﺑﻔﻌﻞ ﺭﺑﻪ ﻭﺇﺭﺍﺩﺗﻪ ﻟﻴﺬﲝﻪ ﺑﺪﻻ ﻣﻦ ﺇﲰﺎﻋﻴﻞ! ﻭﻗﻴﻞ ﻟﻪ» :ﺇﻧﺎ ﻛﺬﻟﻚ ﳒﺰﻱ
ﺍﶈﺴﻨﲔ" ..ﳒﺰﻳﻬﻢ ﺑﺎﺧﺘﻴﺎﺭﻫﻢ ﳌﺜﻞ ﻫﺬﺍ ﺍﻟﺒﻼﺀ .ﻭﳒﺰﻳﻬﻢ ﺑﺘﻮﺟﻴﻪ ﻗﻠﻮﻢ ﻭﺭﻓﻌﻬﺎ ﺇﱃ ﻣﺴﺘﻮﻯ
ﺍﻟﻮﻓﺎﺀ .ﻭﳒﺰﻳﻬﻢ ﺑﺈﻗﺪﺍﺭﻫﻢ ﻭﺇﺻﺒﺎﺭﻫﻢ ﻋﻠﻰ ﺍﻷﺩﺍﺀ .ﻭﳒﺰﻳﻬﻢ ﻛﺬﻟﻚ ﺑﺎﺳـﺘﺤﻘﺎﻕ ﺍﳉـﺰﺍﺀ!
ﻭﻣﻀﺖ ﺑﺬﻟﻚ ﺳﻨﺔ ﺍﻟﻨﺤﺮ ﰲ ﺍﻷﺿﺤﻰ ،ﺫﻛﺮﻯ ﳍﺬﺍ ﺍﳊﺎﺩﺙ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻳﺮﺗﻔـﻊ ﻣﻨـﺎﺭﺓ
ﳊﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ.
ﻭﲨﺎﻝ ﺍﻟﻄﺎﻋﺔ .ﻭﻋﻈﻤﺔ ﺍﻟﺘﺴﻠﻴﻢ .ﻭﺍﻟﺬﻱ ﺗﺮﺟﻊ ﺇﻟﻴﻪ ﺍﻷﻣﺔ ﺍﳌﺴﻠﻤﺔ ﻟﺘﻌﺮﻑ ﻓﻴﻪ ﺣﻘﻴﻘﺔ ﺃﺑﻴﻬـﺎ
ﺇﺑﺮﺍﻫﻴﻢ ،ﺍﻟﺬﻱ ﺗﺘﺒﻊ ﻣﻠﺘﻪ ،ﻭﺍﻟﺬﻱ ﺗﺮﺙ ﻧﺴﺒﻪ ﻭﻋﻘﻴﺪﺗﻪ .ﻭﻟﺘﺪﺭﻙ ﻃﺒﻴﻌﺔ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﱵ ﺗﻘﻮﻡ ﺎ
ﺃﻭ ﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ ،ﻭﻟﺘﻌﺮﻑ ﺃﺎ ﺍﻻﺳﺘﺴﻼﻡ ﻟﻘﺪﺭ ﺍﻟﻠﹼﻪ ﰲ ﻃﺎﻋﺔ ﺭﺍﺿﻴﺔ ﻭﺍﺛﻘﺔ ﻣﻠﺒﻴﺔ ﻻ ﺗﺴﺄﻝ ﺭﺎ
ﳌﺎﺫﺍ؟ ﻭﻻ ﺗﺘﻠﺠﻠﺞ ﰲ ﲢﻘﻴﻖ ﺇﺭﺍﺩﺗﻪ ﻋﻨﺪ ﺃﻭﻝ ﺇﺷﺎﺭﺓ ﻣﻨﻪ ﻭﺃﻭﻝ ﺗﻮﺟﻴﻪ .ﻭﻻ ﺗﺴﺘﺒﻘﻲ ﻟﻨﻔﺴﻬﺎ ﰲ
ﻧﻔﺴﻬﺎ ﺷﻴﺌﺎ ،ﻭﻻ ﲣﺘﺎﺭ ﻓﻴﻤﺎ ﺗﻘﺪﻣﻪ ﻟﺮﺎ ﻫﻴﺌﺔ ﻭﻻ ﻃﺮﻳﻘﺔ ﻟﺘﻘﺪﳝﻪ ﺇﻻ ﻛﻤﺎ ﻳﻄﻠﺐ ﻫﻮ ﺇﻟﻴﻬﺎ ﺃﻥ
ﺗﻘﺪﻡ!.
ﰒ ﻟﺘﻌﺮﻑ ﺃﻥ ﺭﺎ ﻻ ﻳﺮﻳﺪ ﺃﻥ ﻳﻌﺬﺎ ﺑﺎﻻﺑﺘﻼﺀ ﻭﻻ ﺃﻥ ﻳﺆﺫﻳﻬﺎ ﺑﺎﻟﺒﻼﺀ ،ﺇﳕﺎ ﻳﺮﻳﺪ ﺃﻥ ﺗﺄﺗﻴﻪ ﻃﺎﺋﻌﺔ
ﻣﻠﺒﻴﺔ ﻭﺍﻓﻴﺔ ﻣﺆﺩﻳﺔ .ﻣﺴﺘﺴﻠﻤﺔ ﻻ ﺗﻘﺪﻡ ﺑﲔ ﻳﺪﻳﻪ ،ﻭﻻ ﺗﺘﺄﱃ ﻋﻠﻴﻪ ،ﻓﺈﺫﺍ ﻋﺮﻑ ﻣﻨﻬﺎ ﺍﻟﺼﺪﻕ ﰲ
٢٥٠
ﻫﺬﺍ ﺃﻋﻔﺎﻫﺎ ﻣﻦ ﺍﻟﺘﻀﺤﻴﺎﺕ ﻭﺍﻵﻻﻡ .ﻭﺍﺣﺘﺴﺒﻬﺎ ﳍﺎ ﻭﻓﺎﺀ ﻭﺃﺩﺍﺀ .ﻭﻗﺒﻞ ﻣﻨﻬﺎ ﻭﻓﺪﺍﻫﺎ .ﻭﺃﻛﺮﻣﻬﺎ
ﻛﻤﺎ ﺃﻛﺮﻡ ﺃﺑﺎﻫﺎ ..
»ﻭﺗﺮﻛﻨﺎ ﻋﻠﻴﻪ ﰲ ﺍﻵﺧﺮﻳﻦ« ..ﻓﻬﻮ ﻣﺬﻛﻮﺭ ﻋﻠﻰ ﺗﻮﺍﱄ ﺍﻷﺟﻴﺎﻝ ﻭﺍﻟﻘﺮﻭﻥ .ﻭﻫﻮ ﺃﻣﺔ .ﻭﻫﻮ ﺃﺑﻮ
ﺍﻷﻧﺒﻴﺎﺀ .ﻭﻫﻮ ﺃﺑﻮ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﳌﺴﻠﻤﺔ .ﻭﻫﻲ ﻭﺍﺭﺛﺔ ﻣﻠﺘﻪ .ﻭﻗﺪ ﻛﺘﺐ ﺍﻟﻠﹼﻪ ﳍﺎ ﻭﻋﻠﻴﻬـﺎ ﻗﻴـﺎﺩﺓ
ﺍﻟﺒﺸﺮﻳﺔ ﻋﻠﻰ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ .ﻓﺠﻌﻠﻬﺎ ﺍﻟﻠﹼﻪ ﻟﻪ ﻋﻘﺒﺎ ﻭﻧﺴﺒﺎ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ.
» ﺳﻼﻡ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ"..ﺳﻼﻡ ﻋﻠﻴﻪ ﻣﻦ ﺭﺑﻪ .ﺳﻼﻡ ﻳﺴﺠﻞ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺒﺎﻗﻲ .ﻭﻳﺮﻗﻢ ﰲ ﻃﻮﺍﻳﺎ
ﺍﻟﻮﺟﻮﺩ ﺍﻟﻜﺒﲑ.
»ﻛﺬﻟﻚ ﳒﺰﻱ ﺍﶈﺴﻨﲔ"..ﻛﺬﻟﻚ ﳒﺰﻳﻬﻢ ﺑﺎﻟﺒﻼﺀ ..ﻭﺍﻟﻮﻓﺎﺀ ﻭﺍﻟﺬﻛﺮ .ﻭﺍﻟﺴﻼﻡ .ﻭﺍﻟﺘﻜﺮﱘ.
»ﺇﻧﻪ ﻣﻦ ﻋﺒﺎﺩﻧﺎ ﺍﳌﺆﻣﻨﲔ"..ﻭﻫﺬﺍ ﺟﺰﺍﺀ ﺍﻹﳝﺎﻥ .ﻭﺗﻠﻚ ﺣﻘﻴﻘﺘﻪ ﻓﻴﻤﺎ ﻛـﺸﻒ ﻋﻨـﻪ ﺍﻟـﺒﻼﺀ
ﺍﳌﺒﲔ.٦٢٠
ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ -ﺃﻥ ﺗﻜﻮﻥ ﻣﻀﻴﺎﻓﹰﺎ ﻛﺮﳝﹰﺎ :
ﻀ ﻤ ﻬﻤﺎ ﺇﹶﻟﻴـ ِﻪ،ﷲ ﻓﹶـ ﺴ ﻌﻴﺎ ِﻥ ِﺇﻟﹶﻰ ﺭ ﺳﻮ ِﻝ ﺍ ِ
ﺴﻴ ﻦ ﻳ
ﺴ ﻦ ﻭ ﺣ
ﻱ ؛ ﹶﺃﻧ ﻪ ﺟﺎ َﺀ ﺣ ﻋ ﻦ ﻳ ﻌﻠﹶﻰ ﺍﹾﻟﻌﺎ ِﻣ ِﺮ
ﺠﺒﻨ ﹲﺔ". ٦٢١
ﺨﹶﻠ ﹲﺔ ﻣ ﻭﻗﹶﺎ ﹶﻝ :ﺇ ﱠﻥ ﺍﹾﻟ ﻮﹶﻟ ﺪ ﻣﺒ
ﺴﻴﻨﺎ ﹶﻓ ﹶﻘﺒﹶﻠ ﻪ ،ﹸﺛ ﻢ ﹶﺃ ﹾﻗﺒـ ﹶﻞ
ﻒ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ،ﹶﺃ ﹼﻥ ﺍﻟﻨِﺒ ﻲ ﹶﺃ ﺧ ﹶﺬ ﺣ ﺤ ﻤ ِﺪ ﺑ ِﻦ ﺍ َﻷ ﺳ ﻮ ِﺩ ﺑ ِﻦ ﺧﹶﻠ ٍ ﻭ ﻋ ﻦ ﻣ
ﺤ ﺰﻧ ﹲﺔ ".٦٢٢
ﺠ ﻬﹶﻠ ﹲﺔ ،ﻣ
ﺠﺒﻨ ﹲﺔ ،ﻣ
ﺨﹶﻠ ﹲﺔ ،ﻣ ﻋﹶﻠﻴ ِﻬ ﻢ ،ﹶﻓﻘﹶﺎ ﹶﻝِ :ﺇ ﱠﻥ ﺍﹾﻟ ﻮﹶﻟ ﺪ ﻣﺒ
ﺸﻴﺎ ِﻥ ِﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﻠﱠـ ِﻪ ،ﹶﻓﹶﻠﻤـﺎ ﺟـﺎ َﺀ ﺴﻴﻨﺎ ﹶﺃ ﹾﻗﺒﻼ ﻳ ﻤ ِ
ﺴﻨﺎ ﻭ ﺣ ﻭ ﻋ ﻦ ﻳ ﻌﻠﹶﻰ ﺑﻦ ﻣ ﺮ ﹶﺓ ،ﹶﺃ ﱠﻥ ﺣ
ﺠ ﻌ ﹶﻞ ﻳ ﺪ ﻩ ﺍ ُﻷ ﺧﺮﻯ ﻓِﻲ ﻋﻨ ِﻘ ِﻪ ،ﹶﻓ ﹶﻘﺒ ﹶﻞ ﻫﺬﹶﺍ ،ﺛﹸـ ﻢ
ﹶﺃ ﺣ ﺪ ﻫﻤﺎ ﺟ ﻌ ﹶﻞ ﻳ ﺪ ﻩ ﻓِﻲ ﻋﻨ ِﻘ ِﻪ ،ﹸﺛ ﻢ ﺟﺎ َﺀ ﺍﻵ ﺧ ﺮ ﹶﻓ
ﺠﺒﻨ ﹲﺔ ".٦٢٣
ﺨﹶﻠ ﹲﺔ ﻣ
ﺱِ ،ﺇ ﱠﻥ ﺍﹾﻟ ﻮﹶﻟ ﺪ ﻣﺒ
ﹶﻗﺒ ﹶﻞ ﻫﺬﹶﺍ ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ" :ﺍﻟﱠﻠ ﻬ ﻢ ِﺇﻧﻲ ﹸﺃ ِﺣﺒ ﻬﻤﺎ ﹶﻓﹶﺄ ِﺣﺒ ﻬﻤﺎ ،ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ
ﺤ ﺰﻧ ﹲﺔ
ﺨﹶﻠ ﹲﺔ ﻣ
ﺠﺒﻨ ﹲﺔ ﻣﺒ
ﺐ ،ﻭِﺇﻧ ﻬ ﻢ ﻣ
ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﺳﻌِﻴ ٍﺪ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ :ﺍﹾﻟ ﻮﹶﻟ ﺪ ﹶﺛ ﻤ ﺮ ﹸﺓ ﺍﹾﻟ ﹶﻘ ﹾﻠ ِ
".٦٢٤
- ٦٣١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٣٧٩٨) -ﻭﺻـﺤﻴﺢ ﻣـﺴﻠﻢ -ﺍﳌﻜـﱰ (٥٤٨١) -ﻭﺷـﻌﺐ ﺍﻹﳝـﺎﻥ / ٥) -
( ٣٢٠٣)(١٤٠ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٧٢٦٤)(٢٥٤ / ١٦) -
- ٦٣٢ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳﻮﻝ (٧٤ / ٩) -
٢٥٤
ﺚ
ﺤ ﹼ
ﻭﹶﺃﻧ ﺰ ﹶﻝ ﻓِﻴ ِﻬﻤﺎ ) ﻭﻳ ﺆِﺛﺮﻭ ﹶﻥ ﻋﻠﹶﻰ ﹶﺃﻧﻔﹸﺴﻬ ﻢ ﻭﹶﻟ ﻮ ﻛﹶﺎ ﹶﻥ ِﺑ ِﻬ ﻢ ﺧﺼﺎﺻﺔ ( ﹶﻓﻔِﻴ ِﻪ ﹶﻓﻀِﻴﻠﹶﺔ ﺍﹾﻟﺈِﻳﺜﹶﺎﺭ ﻭﺍﹾﻟ
ﻋﹶﻠﻴ ِﻪ ،ﻭﹶﻗ ﺪ ﹶﺃ ﺟ ﻤ ﻊ ﺍﹾﻟ ﻌﹶﻠﻤﺎﺀ ﻋﻠﹶﻰ ﹶﻓﻀِﻴﻠﹶﺔ ﺍﹾﻟﺈِﻳﺜﹶﺎﺭ ﺑِﺎﻟ ﱠﻄﻌﺎ ِﻡ ﻭﻧﺤﻮﻩ ِﻣ ﻦ ﹸﺃﻣﻮﺭ ﺍﻟـ ﺪﻧﻴﺎ ،ﻭ ﺣﻈﹸـﻮﻅ
ﺤ ﻖ ﻓِﻴﻬﺎ ِﻟﱠﻠ ِﻪ ﺗﻌﺎﻟﹶﻰ.ﻭﺍﻟﻠﱠﻪ ﹶﺃ ﻋﻠﹶﻢ .
ﺍﻟﻨﻔﹸﻮﺱ .ﻭﹶﺃﻣﺎ ﺍﹾﻟ ﹸﻘ ﺮﺑﺎﺕ ﻓﹶﺎﹾﻟﹶﺄ ﹾﻓﻀﻞ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﻳ ﺆﺛِﺮ ِﺑﻬﺎ ؛ ِﻟﹶﺄ ﱠﻥ ﺍﹾﻟ
ﺐ ِﻣ ﻦ
ﺠ ِ
ﻀﻴ ِﻔ ﹸﻜﻤﺎ ﺍﻟﱠﻠﻴﻠﹶﺔ ( ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻘﹶﺎﺿِﻲ :ﺍﹾﻟ ﻤﺮﺍﺩ ﺑِﺎﹾﻟ ﻌ ﺻﻨِﻴﻌ ﹸﻜﻤﺎ ِﺑ ﺐ ﺍﻟﻠﱠﻪ ِﻣ ﻦ ﺠ ﹶﻗﻮﻟﻪ ) :ﻋ ِ
ﺖ ﻣﻠﹶﺎِﺋﻜﹶﺔ ﺍﻟﻠﱠﻪ ،ﻭﹶﺃﺿﺎﹶﻓ ﻪ ِﺇﹶﻟﻴ ِﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﻟﹶﻰ
ﺠﺒ
ﻚ.ﻗﹶﺎ ﹶﻝ :ﻭﻗﹶ ﺪ ﻳﻜﹸﻮﻥ ﺍﹾﻟ ﻤﺮﺍﺩ ﻋ ِ
ﺍﻟﻠﱠﻪ ِﺭﺿﺎ ﻩ ﹶﺫِﻟ
ﺸﺮِﻳﻔﹰﺎ". ٦٣٣ ﺗ
ﻭﺍﻹﻳﺜﺎﺭ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﻣﻊ ﺍﳊﺎﺟﺔ ﻗﻤﺔ ﻋﻠﻴﺎ .ﻭﻗﺪ ﺑﻠﻎ ﺇﻟﻴﻬﺎ ﺍﻷﻧﺼﺎﺭ ﲟﺎ ﱂ ﺗﺸﻬﺪ ﺍﻟﺒﺸﺮﻳﺔ ﻟـﻪ
ﻧﻈﲑﺍ .ﻭﻛﺎﻧﻮﺍ ﻛﺬﻟﻚ ﰲ ﻛﻞ ﻣﺮﺓ ﻭﰲ ﻛﻞ ﺣﺎﻟﺔ ﺑﺼﻮﺭﺓ ﺧﺎﺭﻗﺔ ﳌـﺄﻟﻮﻑ ﺍﻟﺒـﺸﺮ ﻗـﺪﳝﺎ
ﻭﺣﺪﻳﺜﺎ.
ﻚ ﻫ ﻢ ﺍﹾﻟ ﻤ ﹾﻔِﻠﺤﻮ ﹶﻥ« ..ﻓﻬﺬﺍ ﺍﻟﺸﺢ .ﺷﺢ ﺍﻟﻨﻔﺲ .ﻫﻮ ﺍﳌﻌﻮﻕ ﻋﻦ
ﺴ ِﻪ ﹶﻓﺄﹸﻭﻟِﺌ
» ﻭ ﻣ ﻦ ﻳﻮﻕ ﺷ ﺢ ﻧ ﹾﻔ ِ
ﻛﻞ ﺧﲑ .ﻷﻥ ﺍﳋﲑ ﺑﺬﻝ ﰲ ﺻﻮﺭﺓ ﻣﻦ ﺍﻟﺼﻮﺭ .ﺑﺬﻝ ﰲ ﺍﳌﺎﻝ .ﻭﺑﺬﻝ ﰲ ﺍﻟﻌﺎﻃﻔﺔ .ﻭﺑـﺬﻝ ﰲ
ﺍﳉﻬﺪ .ﻭﺑﺬﻝ ﰲ ﺍﳊﻴﺎﺓ ﻋﻨﺪ ﺍﻻﻗﺘﻀﺎﺀ .ﻭﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﺼﻨﻊ ﺍﳋﲑ ﺷﺤﻴﺢ ﻳﻬﻢ ﺩﺍﺋﻤﺎ ﺃﻥ ﻳﺄﺧﺬ
ﻭﻻ ﻳﻬﻢ ﻣﺮﺓ ﺃﻥ ﻳﻌﻄﻲ .ﻭﻣﻦ ﻳﻮﻕ ﺷﺢ ﻧﻔﺴﻪ ،ﻓﻘﺪ ﻭﻗﻲ ﻫﺬﺍ ﺍﳌﻌﻮﻕ ﻋﻦ ﺍﳋﲑ ،ﻓﺎﻧﻄﻠﻖ ﺇﻟﻴﻪ
ﻣﻌﻄﻴﺎ ﺑﺎﺫﻻ ﻛﺮﳝﺎ .ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻔﻼﺡ ﰲ ﺣﻘﻴﻘﺔ ﻣﻌﻨﺎﻩ.٦٣٤
ﻚ ﻣـﺎ ﹲﻝ ِﻋﻨـﺪِﻱ،
ﺼ ﺪﹶﻗ ِﺔ ﹶﻓﻮﺍﹶﻓ ﻖ ﹶﺫﻟِـ
ﷲ ﺑِﺎﻟ
ﺏ ،ﻗﹶﺎ ﹶﻝ :ﹶﺃ ﻣ ﺮﻧﺎ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺨﻄﱠﺎ ِ
ﻭ ﻋ ﻦ ﻋ ﻤ ﺮ ﺑ ِﻦ ﺍﹾﻟ
ﷲ :ﻣـﺎ ﻒ ﻣﺎﻟِﻲ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺼ ِ ﺖ ِﺑِﻨ
ﺠﹾﺌ ﺖ :ﺍﹾﻟﻴ ﻮ ﻡ ﹶﺃ ﺳِﺒ ﻖ ﹶﺃﺑﺎ ﺑ ﹾﻜ ٍﺮ ِﺇ ﹾﻥ ﺳﺒ ﹾﻘﺘ ﻪ ﻳ ﻮﻣﺎ ﹶﻓ ِﹶﻓ ﹸﻘ ﹾﻠ
ﻚ ؟ ﻗﹶـﺎ ﹶﻝ:
ﺖ َﻷ ﻫِﻠ
ﺖِ :ﻣﹾﺜﹶﻠ ﻪ ،ﻭﹶﺃﺗﻰ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ ِﺑ ﹸﻜ ﱢﻞ ﻣﺎ ِﻋﻨ ﺪ ﻩ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻣﺎ ﹶﺃﺑ ﹶﻘﻴ ﻚ ؟ ﹸﻗ ﹾﻠ ﺖ َﻷ ﻫِﻠ ﹶﺃﺑ ﹶﻘﻴ
ﻚ ِﺇﻟﹶﻰ ﺷ ﻲ ٍﺀ ﹶﺃﺑﺪﺍ.٦٣٥ ﺖ :ﹶﻻ ﹸﺃﺳﺎِﺑ ﹸﻘ ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹶﻟ ﻪ ،ﹶﻓ ﹸﻘ ﹾﻠ
ﻕ
ﺼ ﺪ
ﺖ ﻋ ﻤ ﺮ ﻗﹶﺎ ﹶﻝ :ﹶﺃ ﻣ ﺮﻧﺎ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ - -ﹶﺃ ﹾﻥ ﻧﺘـ ﻭ ﻋ ﻦ ﺯﻳ ِﺪ ﺑ ِﻦ ﹶﺃ ﺳﹶﻠ ﻢ ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ﻗﹶﺎ ﹶﻝ ﺳ ِﻤ ﻌ
ﻒ
ﺼ ِ ﺖ ِﺑِﻨ
ﺠﹾﺌ
ﺖ :ﺍﹾﻟﻴ ﻮ ﻡ ﹶﺃ ﺳِﺒ ﻖ ﹶﺃﺑﺎ ﺑ ﹾﻜ ٍﺮ ِﺇ ﹾﻥ ﺳﺒ ﹾﻘﺘ ﻪ ﻳﻮﻣﹰﺎ -ﻗﹶﺎ ﹶﻝ -ﹶﻓ ِ
ﻚ ﻣﺎ ﹰﻻ ِﻋﻨﺪِﻯ ﹶﻓ ﹸﻘ ﹾﻠ ﹶﻓﻮﺍﹶﻓ ﻖ ﹶﺫِﻟ
ﺖ َﻷ ﻫِﻠﻚ؟ «. ﻣﺎﻟِﻰ ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ": - -ﻣﺎ ﹶﺃﺑ ﹶﻘﻴ
- ٦٤٨ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ١٣٠٣) -ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٢٩٠٢) (١٦٢ / ٧) -
- ٦٤٩ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ (١٧٤ / ٣) -
- ٦٥٠ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ١٣٨١) -
- ٦٥١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ (٦٦٥٦) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٦٨٦٥) -ﻭﺷﻌﺐ ﺍﻹﳝـﺎﻥ (٢٠٨ / ١٢) -
)( ٩٢٨٦
٢٦٠
ﻗﺎﻝ ﺍﻟﺮﺍﻏﺐ :ﻋﱪ ﺑﺎﳊﻨﺚ ﻋﻦ ﺍﻟﺒﻠﻮﻍ ﳌﺎ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺆﺍﺧﺬ ﲟﺎ ﻳﺮﺗﻜﺒﻪ ﻓﻴﻪ ﲞﻼﻑ ﻣـﺎ
ﻗﺒﻠﻪ ،ﻭﺧﺺ ﺍﻹﰒ ﺑﺎﻟﺬﻛﺮ ﻷﻧﻪ ﺍﻟﺬﻱ ﳛﺼﻞ ﺑﺎﻟﺒﻠﻮﻍ ﻷﻥ ﺍﻟﺼﱯ ﻗﺪ ﻳﺜﺎﺏ ،ﻭﺧﺺ ﺍﻟﺼﻐﲑ
ﺑﺬﻟﻚ ﻷﻥ ﺍﻟﺸﻔﻘﺔ ﻋﻠﻴﻪ ﺃﻋﻈﻢ ﻭﺍﳊﺐ ﻟﻪ ﺃﺷﺪ ﻭﺍﻟﺮﲪﺔ ﻟﻪ ﺃﻭﻓﺮ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻤـﻦ ﺑﻠـﻊ
ﺍﳊﻨﺚ ﻻ ﳛﺼﻞ ﳌﻦ ﻓﻘﺪﻩ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﻫﺬﺍ ﺍﻟﺜﻮﺍﺏ ﻭﺇﻥ ﻛﺎﻥ ﰲ ﻓﻘـﺪ ﺍﻟﻮﻟـﺪ ﺃﺟـﺮ ﰲ
ﺍﳉﻤﻠﺔ ،ﻭﺬﺍ ﺻﺮﺡ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﻓﺮﻗﻮﺍ ﺑﲔ ﺍﻟﺒﺎﻟﻎ ﻭﻏﲑﻩ ﺑﺄﻧﻪ ﻳﺘﺼﻮﺭ ﻣﻨﻪ ﺍﻟﻌﻘـﻮﻕ
ﺍﳌﻘﺘﻀﻰ ﻟﻌﺪﻡ ﺍﻟﺮﲪﺔ ﲞﻼﻑ ﺍﻟﺼﻐﲑ ﻓﺈﻧﻪ ﻻ ﻳﺘﺼﻮﺭ ﻣﻨﻪ ﺫﻟﻚ ﺇﺫ ﻟﻴﺲ ﲟﺨﺎﻃﺐ .ﻭﻗـﺎﻝ
ﺍﻟﺰﻳﻦ ﺑﻦ ﺍﳌﻨﲑ :ﺑﻞ ﻳﺪﺧﻞ ﺍﻟﻜﺒﲑ ﰲ ﺫﻟﻚ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻔﺤﻮﻱ ﻷﻧﻪ ﺇﺫﺍ ﺛﺒـﺖ ﺫﻟـﻚ ﰲ
ﺍﻟﻄﻔﻞ ﺍﻟﺬﻱ ﻫﻮ ﻛﻞ ﻋﻠﻰ ﺃﺑﻮﻳﻪ ﻓﻜﻴﻒ ﻻ ﻳﺜﺒﺖ ﰲ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﺑﻠﻎ ﻣﻌﻪ ﺍﻟﺴﻌﻲ ﻭﻭﺻﻞ
ﻟﻪ ﻣﻨﻪ ﺍﻟﻨﻔﻊ ﻭﺗﻮﺟﻪ ﺇﻟﻴﻪ ﺍﳋﻄﺎﺏ ﺑﺎﳊﻘﻮﻕ؟ ﻗﺎﻝ :ﻭﻟﻌﻞ ﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺮ ﰲ ﺇﻟﻐﺎﺀ ﺍﻟﺒﺨـﺎﺭﻱ
ﺍﻟﺘﻘﻴﻴﺪ ﺑﺬﻟﻚ ﰲ ﺍﻟﺘﺮﲨﺔ .ﺍﻧﺘﻬﻰ .ﻭﻳﻘﻮﻱ ﺍﻷﻭﻝ ﻗﻮﻟﻪ ﰲ ﺑﻘﻴﺔ ﺍﳊﺪﻳﺚ" :ﺑﻔـﻀﻞ ﺭﲪﺘـﻪ
ﺇﻳﺎﻫﻢ "ﻷﻥ ﺍﻟﺮﲪﺔ ﻟﻠﺼﻐﺎﺭ ﺃﻛﺜﺮ ﻟﻌﺪﻡ ﺣﺼﻮﻝ ﺍﻹﰒ ﻣﻨﻬﻢ ،ﻭﻫﻞ ﻳﻠﺘﺤﻖ ﺑﺎﻟﺼﻐﺎﺭ ﻣﻦ ﺑﻠـﻎ
ﳎﻨﻮﻧﺎ ﻣﺜﻼ ﻭﺍﺳﺘﻤﺮ ﻋﻠﻰ ﺫﻟﻚ ﻓﻤﺎﺕ؟ ﻓﻴﻪ ﻧﻈﺮ ﻷﻥ ﻛﻮﻢ ﻻ ﺇﰒ ﻋﻠﻴﻬﻢ ﻳﻘﺘﻀﻲ ﺍﻹﳊﺎﻕ،
ﻭﻛﻮﻥ ﺍﻻﻣﺘﺤﺎﻥ ﻢ ﳜﻒ ﲟﻮﻢ ﻳﻘﺘﻀﻲ ﻋﺪﻣﻪ ،ﻭﱂ ﻳﻘﻊ ﺍﻟﺘﻘﻴﻴﺪ ﰲ ﻃﺮﻕ ﺍﳊﺪﻳﺚ ﺑﺸﺪﻩ
ﺍﳊﺐ ﻭﻻ ﻋﺪﻣﻪ ،ﻭﻛﺎﻥ ﺍﻟﻘﻴﺎﺱ ﻳﻘﺘﻀﻲ ﺫﻟﻚ ﳌﺎ ﻳﻮﺟﺪ ﻣﻦ ﻛﺮﺍﻫﺔ ﺑﻌﺾ ﺍﻟﻨـﺎﺱ ﻟﻮﻟـﺪﻩ
ﻭﺗﱪﻣﻪ ﻣﻨﻪ ﻭﻻ ﺳﻴﻤﺎ ﻣﻦ ﻛﺎﻥ ﺿﻴﻖ ﺍﳊﺎﻝ ،ﻟﻜﻦ ﳌﺎ ﻛﺎﻥ ﺍﻟﻮﻟﺪ ﻣﻈﻨﺔ ﺍﶈﺒﺔ ﻭﺍﻟﺸﻔﻘﺔ ﻧـﻴﻂ
ﺑﻪ ﺍﳊﻜﻢ ﻭﺇﻥ ﲣﻠﻒ ﰲ ﺑﻌﺾ ﺍﻷﻓﺮﺍﺩ.
ﻭﻗﺎﻝ ﺍﻟﻜﺮﻣﺎﱐ :ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ" :ﺇﻳﺎﻫﻢ"ﺟﻨﺲ ﺍﳌـﺴﻠﻢ ﺍﻟـﺬﻱ ﻣـﺎﺕ ﺃﻭﻻﺩﻩ ﻻ
ﺍﻷﻭﻻﺩ ،ﺃﻱ ﺑﻔﻀﻞ ﺭﲪﺔ ﺍﷲ ﳌﻦ ﻣﺎﺕ ﳍﻢ ،ﻗﺎﻝ ﻭﺳﺎﻍ ﺍﳉﻤﻊ ﻟﻜﻮﻧﻪ ﻧﻜـﺮﺓ ﰲ ﺳـﻴﺎﻕ
ﺍﻟﻨﻔﻲ ﻓﺘﻌﻤﻢ ﺍﻧﺘﻬﻰ .ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﺯﻋﻢ ﺃﻧﻪ ﻇﺎﻫﺮ ﻟﻴﺲ ﺑﻈﺎﻫﺮ ،ﺑﻞ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻣـﺎ
ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻀﻤﲑ ﻟﻸﻭﻻﺩ ،ﻓﻔﻲ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﺴﺔ ﻋﻨﺪ ﺍﻟﻄﱪﺍﱐ "ﺇﻻ ﺃﺩﺧﻠﻪ ﺍﷲ
ﺑﺮﲪﺘﻪ ﻫﻮ ﻭﺇﻳﺎﻫﻢ ﺍﳉﻨﺔ"ﻭﰲ ﺣﺪﻳﺚ ﺃﰊ ﺛﻌﻠﺒﺔ ﺍﻷﺷﺠﻌﻲ ﺍﳌﻘﺪﻡ ﺫﻛﺮﻩ "ﺃﺩﺧﻠﻪ ﺍﷲ ﺍﳉﻨـﺔ
٢٦١
ﺑﻔﻀﻞ ﺭﲪﺘﻪ ﺇﻳﺎﻫﻢ"ﻗﺎﻟﻪ ﺑﻌﺪ ﻗﻮﻟﻪ" :ﻣﻦ ﻣﺎﺕ ﻟﻪ ﻭﻟﺪﺍﻥ"ﻓﻮﺿﺢ ﺑـﺬﻟﻚ ﺃﻥ ﺍﻟـﻀﻤﲑ ﰲ
ﻗﻮﻟﻪ" :ﺇﻳﺎﻫﻢ"ﻟﻸﻭﻻﺩ ﻻ ﻟﻶﺑﺎﺀ ﻭﺍﷲ ﺃﻋﻠﻢ.٦٥٢
ﻭﰲ ﺣﺪﻳﺚ ﺍﻟﺒﺎﺏ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﻏﲑ ﻣﺎ ﺗﻘﺪﻡ ﺃﻥ ﺃﻭﻻﺩ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﳉﻨﺔ ﻷﻧﻪ ﻳﺒﻌـﺪ ﺃﻥ ﺍﷲ
ﻳﻐﻔﺮ ﻟﻶﺑﺎﺀ ﺑﻔﻀﻞ ﺭﲪﺘﻪ ﻟﻸﺑﻨﺎﺀ ﻭﻻ ﻳﺮﺣﻢ ﺍﻷﺑﻨﺎﺀ ﻗﺎﻟﻪ ﺍﳌﻬﻠﺐ .ﻭﻛﻮﻥ ﺃﻭﻻﺩ ﺍﳌﺴﻠﻤﲔ ﰲ
ﺍﳉﻨﺔ ﻗﺎﻟﻪ ﺍﳉﻤﻬﻮﺭ ﻭﻭﻗﻔﺖ ﻃﺎﺋﻔﺔ ﻗﻠﻴﻠﺔ ". ٦٥٣
ﻭﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ" :ﺃﻛﺮﻡ ﺍﷲ ﺗﻌﺎﱃ ﺃﻣﺘﻪ ﺑﺈﳊﺎﻕ ﺫﺭﻳﺔ ﺍﳌﺆﻣﻦ ﺑﻪ ﻭﺇﻥ ﱂ ﻳﻌﻤﻠﻮﺍ ﻋﻤﻠﻪ ،ﻓﺠﺎﺀﺕ
ﺃﺧﺒﺎﺭ ﺑﺪﺧﻮﳍﻢ ﺍﳉﻨﺔ ﻓﻌﻠﻤﻨﺎ ﺎ ﺟﺮﻳﺎﻥ ﺍﻟﻘﻠﻢ ﺑﺴﻌﺎﺩﻢ ،ﻓﻤﻨﻬﺎ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳـﺮﺓ »
ﺠﻨ ِﺔ ﻳﺘﹶﻠﻘﱠﻰ ﹶﺃ ﺣ ﺪ ﻫ ﻢ ﹶﺃﺑﺎ ﻩ -ﹶﺃ ﻭ ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ ﻮﻳ ِﻪ -ﹶﻓﻴ ﹾﺄ ﺧ ﹸﺬ ِﺑﹶﺜ ﻮِﺑ ِﻪ -ﹶﺃ ﻭ ﻗﹶـﺎ ﹶﻝ
ﺺ ﺍﹾﻟ
ﺻﻐﺎ ﺭ ﻫ ﻢ ﺩﻋﺎﻣِﻴ
ِ
ﻼ ﻳﻨﺘﻬِﻰ -ﺣﺘﻰ ﻳ ﺪ ِﺧﻠﹶـ ﻪ
ﻼ ﻳﺘﻨﺎﻫﻰ -ﹶﺃ ﻭ ﻗﹶﺎ ﹶﻝ ﹶﻓ ﹶ
ﻚ ﻫﺬﹶﺍ ﹶﻓ ﹶ
ﺼِﻨ ﹶﻔ ِﺔ ﹶﺛ ﻮِﺑ
ِﺑﻴ ِﺪ ِﻩ -ﹶﻛﻤﺎ ﺁ ﺧ ﹸﺬ ﹶﺃﻧﺎ ِﺑ
ﺠﻨ ﹶﺔ «.٦٥٤ ﺍﻟﱠﻠ ﻪ ﻭﹶﺃﺑﺎ ﻩ ﺍﹾﻟ
ﻭﰲ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ،ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ » :ﺃﻃﻔﺎﻝ ﺍﳌﺴﻠﻤﲔ ﰲ ﺟﺒﻞ ﰲ ﺍﳉﻨﺔ
ﻳﻜﻔﻠﻬﻢ ﺃﺑﻮﻫﻢ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺳﺎﺭﺓ ﺣﱴ ﻳﺪﻓﻌﻮﻫﻢ ﺇﱃ ﺁﺑﺎﺋﻬﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ «.٦٥٥
ﺤﱠﻠ ﻖ ِﺇﹶﻟﻴ ِﻪ ﻧ ﹶﻔ ﺮ ﻣِـ ﻦﺲ ﺗ ﷲ ِﺇﺫﹶﺍ ﺟﹶﻠ ﻭ ﻋ ﻦ ﻣﻌﺎ ِﻭﻳ ﹶﺔ ﺑ ِﻦ ﹸﻗ ﺮ ﹶﺓ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ،ﻗﹶﺎ ﹶﻝ :ﻛﹶﺎ ﹶﻥ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﻒ ﹶﻇ ﻬ ِﺮ ِﻩ ،ﹶﻓ ﹶﻔ ﹶﻘ ﺪ ﻩ ﺑﻴ ﻦ ﻳ ﺪﻳ ِﻪ ِﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ﹶﻇ ﻌ ﻦ ﺻ ِﻐ ﲑ ﻳ ﹾﺄﺗِﻴ ِﻪ ِﻣ ﻦ ﺧ ﹾﻠ ِ
ﺻﺤﺎِﺑ ِﻪ ،ﻭﻓِﻴ ِﻬ ﻢ ﺭ ﺟ ﹲﻞ ﹶﻟ ﻪ ﺑﻨ ﻲ
ﹶﺃ
ﻀ ﺮﻫﺎ ﻳ ﹾﺬ ﹸﻛ ﺮ ﺑﻨِﻴ ِﻪ ﺣ ﺰﻧﺎ ﻋﹶﻠﻴ ِﻪﺤ ﺤ ﹾﻠ ﹶﻘ ِﺔ ﹶﻟ ﻢ ﻳ
ﺼِﺒ ﻲ ﻗﹶﺎ ﹶﻝ :ﻓﹶﺎ ﻣﺘﻨ ﻊ ﺍﻟ ﺮ ﺟ ﹸﻞ ِﻣ ﻦ ﺍﹾﻟ
ﻚ ﺍﻟ ﻓِﻲ ﺟﻨﺎ ﺯ ِﺓ ﹶﺫِﻟ
ﻚ ﺍﱠﻟﺬِﻱ ﺭﹶﺃﻳﺘ ﻪ ﷲ ،ﻫﹶﻠ ﻗﹶﺎ ﹶﻝ :ﻭﹶﻓ ﹶﻘ ﺪ ﻩ ﺍﻟﻨِﺒ ﻲ ﹶﻓﻘﹶﺎ ﹶﻝ" :ﻣﺎ ﺑﺎﻟِﻲ ﻟﹶﺎ ﹶﺃﺭﻯ ﹸﻓﻠﹶﺎﻧﺎ ؟ "ﻗﹶﺎﻟﹸﻮﺍ :ﻳﺎ ﻧِﺒ ﻲ ﺍ ِ
ﺴﹶﺄﹶﻟ ﻪ ﻋـ ﻦ ﺑﻨﻴـ ِﻪ، ﷲ ،ﹶﻓ ﺤ ﹾﻠ ﹶﻘ ﹶﺔ.ﹶﻓﹶﻠ ِﻘﻴ ﻪ ﻧِﺒ ﻲ ﺍ ِ
ﻀ ﺮ ﺍﹾﻟ
ﺤ
ﺤ ﺰ ﹸﻥ ﻋﹶﻠﻴ ِﻪ ،ﻭﺍﻟ ﱠﺬ ﹾﻛ ﺮ ﹶﻟ ﻪ ﹶﺃ ﹾﻥ ﻳ
ﹶﻓ ﻤﻨ ﻌ ﻪ ﺍﹾﻟ
ﻚ ﹶﺃ ﹾﻥ ﺗ ﻤﺘ ﻊ ِﺑ ِﻪ
ﺐ ِﺇﹶﻟﻴ ﻚ ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﻌﺰﺍ ﻩ ﺍﻟﻨِﺒ ﻲ ﹶﻓﻘﹶﺎ ﹶﻝ" :ﻳﺎ ﹸﻓﻠﹶﺎ ﹸﻥ ،ﺃﹶﻳﻤﺎ ﻛﹶﺎ ﹶﻥ ﹶﺃ ﺣ ﹶﻓﹶﺄ ﺧﺒ ﺮ ﻩ ﹶﺃﻧ ﻪ ﻫﹶﻠ
ﻚ؟
ﻚ ِﺇﹶﻟﻴ ِﻪ ﻳ ﹾﻔﺘﺤـ ﻪ ﻟﹶـ
ﺠﻨ ِﺔ ِﺇﻟﱠﺎ ﻭ ﺟ ﺪﺗ ﻪ ﹶﻗ ﺪ ﺳﺒ ﹶﻘ
ﺏ ﺍﹾﻟ
ﻋ ﻤ ﺮ ﻙ ،ﹶﺃ ﻭ ﻟﹶﺎ ﺗ ﹾﺄﺗِﻲ ﹶﻏﺪﺍ ﺑﺎﺑﺎ ِﻣ ﻦ ﹶﺃﺑﻮﺍ ِ
- ٦٦٢ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ١٢٨٤) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٢١٧٤) -ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٢٠٨ / ٢) -
)(٤٦١
ﺍﻟﺸﻨﺔ :ﺍﻟﻘﺮﺑﺔ ﺍﻟﺒﺎﻟﻴﺔ ﺃﻯ ﺭﻭﺣﻪ ﻭﻫﻰ ﺗﻀﻄﺮﺏ ﳍﺎ ﺣﺸﺮﺟﺔ ﺍﳌﺎﺀ ﺇﺫﺍ ﺃﻟﻘﻰ ﰱ ﺷﻨﺔ -ﺗﻘﻌﻘﻊ :ﺗﻀﻄﺮﺏ ﻭﺗﺘﺤﺮﻙ
- ٦٦٣ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( -٢٢١١٩ (٢١٧٧٦) (٢٨٥ / ٧) -ﻭﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٥٦٥٥) -
ﺷﻦ ،ﺗﻘﻌﻘﻊ :ﺍﻟﺸﻦ :ﺍﻟﻘﺮﺑﺔ ﺍﻟﺒﺎﻟﻴﺔ ،ﻭﺗﻘﻌﻘﻌﻬﺎ :ﺣﺮﻛﺘﻬﺎ ﻭﺻﻮﺎ.
- ٦٦٤ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( -٩٤٢٧ (٩٤٣٧)(٥٠٣ / ٣) -ﺻﺤﻴﺢ
٢٦٥
ﺖ ﺍ ﻣ ﺮﹶﺃ ﹲﺓ ِﻣﻨ ﻬ ﻦ :ﹶﺃ ِﻭ ﺍﹾﺛﻨـﺎ ِﻥ ؟
ﺠﻨ ﹶﺔ ﹶﻓﻘﹶﺎﹶﻟ ِ
ﺖ ﺍﹾﻟ
ﺴﺒ ﻬ ﻦِ ،ﺇ ﱠﻻ ﺩ ﺧﹶﻠ ِ
ﺤﺘ ِ
ﻼﺛﹰﺎ ِﻣ ﻦ ﺍﹾﻟ ﻮﹶﻟ ِﺪ ﺗ
ﺍ ﻣ ﺮﹶﺃ ٍﺓ ﺗ ﹶﻘ ﺪ ﻡ ﹶﺛ ﹶ
ﻗﹶﺎ ﹶﻝ :ﹶﺃ ِﻭ ﺍﹾﺛﻨﺎ ِﻥ.٦٦٥
ﺴ ﹾﻞ ﺍﺑﻨِﻲ
ﺴﹸﻠ ﻪ :ﹶﻻ ﺗ ﻐ ِ ﺖ ِﻟﱠﻠﺬِﻱ ﻳ ﻐ ِ
ﺖ ﻋﹶﻠﻴ ِﻪ ،ﹶﻓ ﹸﻘ ﹾﻠ
ﺠ ِﺰ ﻋ
ﺖ :ﺗ ﻮﱢﻓ ﻲ ﺍﺑﻨِﻲ ،ﹶﻓ
ﺲ ،ﹶﺃﻧﻬﺎ ﻗﹶﺎﹶﻟ ﻭ ﻋ ﻦ ﹸﺃ ﻡ ﹶﻗﻴ ٍ
ﷲ ،ﹶﻓﹶﺄ ﺧﺒ ﺮ ﻩ ِﺑ ﹶﻘ ﻮِﻟﻬـﺎ، ﺼ ٍﻦ ِﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ ﺍ ِ ﺤﺑِﺎﹾﻟﻤﺎ ِﺀ ﺍﹾﻟﺒﺎ ِﺭ ِﺩ ،ﹶﻓﺘ ﹾﻘﺘﹶﻠ ﻪ ،ﻓﹶﺎﻧ ﹶﻄﹶﻠﻖ ﻋﻜﱠﺎ ﺷ ﹸﺔ ﺑ ﻦ ِﻣ
ﺕ.٦٦٦ ﺕ ﻣﺎ ﻋ ﻤ ﺮ ﻼ ﹶﺃ ﻋﹶﻠ ﻢ ﺍ ﻣ ﺮﹶﺃ ﹰﺓ ﻋ ﻤ ﺮ
ﺖ ؟ ﻃﹶﺎ ﹶﻝ ﻋ ﻤ ﺮﻫﺎ ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﹶ ﺴ ﻢ ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ :ﻣﺎ ﻗﹶﺎﹶﻟ ﹶﻓﺘﺒ
ﺖ ﻭﺭﺍ َﺀ ﹶﺃﺑِﻰ ﻫ ﺮﻳـ ﺮ ﹶﺓ
ﺻﱠﻠﻴ
ﺐ ﻳﻘﹸﻮ ﹸﻝ ﺴﻴ ِ ﺖ ﺳﻌِﻴ ﺪ ﺑ ﻦ ﺍﹾﻟ ﻤ
ﺤﻴﻰ ﺑ ِﻦ ﺳﻌِﻴ ٍﺪ ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ ﺳ ِﻤ ﻌ ﻭ ﻋ ﻦ ﻳ
ﺏ ﺍﹾﻟ ﹶﻘﺒ ِﺮ.٦٦٧
ﺴ ِﻤ ﻌﺘ ﻪ ﻳﻘﹸﻮ ﹸﻝ ﺍﻟﱠﻠ ﻬ ﻢ ﹶﺃ ِﻋ ﹾﺬ ﻩ ِﻣ ﻦ ﻋﺬﹶﺍ ِ
ﻂ ﹶﻓ ﺻِﺒ ﻰ ﹶﻟ ﻢ ﻳ ﻌ ﻤ ﹾﻞ ﺧﻄِﻴﹶﺌ ﹰﺔ ﹶﻗ ﱡ
ﻋﻠﹶﻰ
ﻂ (ﺻﻔﺔ ﻛﺎﺷﻔﺔ ﺇﺫ ﻻ ﻳﺘﺼﻮﺭ ﰲ ﻏﲑ ﺑﺎﻟﻎ ﻋﻤـﻞ ﺫﻧـﺐ ﺍﻩ ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ )":ﺧﻄِﻴﹶﺌ ﹰﺔ ﹶﻗ ﱡ
ﻭﳝﻜﻦ ﺃﻥ ﳛﻤﻞ ﻋﻠﻰ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﻧﻔﻲ ﺍﳋﻄﻴﺌﺔ ﻋﻨﻪ ﻭﻟﻮ ﺻﻮﺭﺓ ﻓﺴﻤﻌﺘﻪ ﺃﻱ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﻳﻘﻮﻝ
ﺃﻱ ﰲ ﺻﻼﺗﻪ ﺍﻟﻠﻬﻢ ﺃﻋﺬﻩ ﺃﻱ ﺃﺟﺮﻩ ﻣﻦ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺃﺑـﻮ
ﻫﺮﻳﺮﺓ ﺍﻋﺘﻘﺪ ﺷﻴﺌﺎ ﲰﻌﻪ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﻣﻦ ﺃﻥ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﺃﻣﺮ ﻋﺎﻡ ﻟﻠﺼﻐﲑ ﻭﺍﻟﻜـﺒﲑ ﻭﺇﻥ
ﺍﻟﻔﺘﻨﺔ ﺗﺴﻘﻂ ﻋﻦ ﺍﻟﺼﻐﲑ ﻟﻌﺪﻡ ﺍﻟﺘﻜﻠﻴﻒ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻏﲑ ﻓﺘﻨﺔ
ﺍﻟﻘﱪ ﻭﻟﻮ ﻋﺬﺏ ﺍﷲ ﻋﺒﺎﺩﻩ ﺃﲨﻌﲔ ﻛﺎﻥ ﻏﲑ ﻇﺎﱂ ﳍﻢ ﻳﻌﲏ ﻻ ﻳﻄﻠﺐ ﻟﻪ ﺩﻟﻴﻞ ﻣﻦ ﺍﻟﻌﻤـﻞ
ﻷﻧﻪ ﻻ ﻳﺴﺄﻝ ﻋﻤﺎ ﻳﻔﻌﻞ ﻗﺎﻝ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺑﻌﺬﺍﺏ ﺍﻟﻘـﱪ ﻫﻨـﺎ ﺍﻟﻌﻘﻮﺑـﺔ ﻭﻻ
ﺍﻟﺴﺆﺍﻝ ﺑﻞ ﳎﺮﺩ ﺍﻷﱂ ﺑﺎﻟﻐﻢ ﻭﺍﳊﺴﺮﺓ ﻭﺍﻟﻮﺣﺸﺔ ﻭﺍﻟﻀﻐﻄﺔ ﻭﺫﻟﻚ ﻳﻌﻢ ﺍﻷﻃﻔﺎﻝ ﻭﻏﲑﻫـﻢ
".٦٦٨
ﺏ ﻭﻳﻘﹸﻮ ﹸﻝ :ﺍﻟﱠﻠ ﻬ ﻢ ﺍ ﺟ ﻌ ﹾﻠ ﻪ ﹶﻟﻨﺎ ﹶﻓ ﺮﻃﹰـﺎ ﻭﺳـﹶﻠﻔﹰﺎ
ﺤ ِﺔ ﺍﹾﻟ ِﻜﺘﺎ ِ
ﺴ ﻦ ﻳ ﹾﻘ ﺮﹸﺃ ﻋﻠﹶﻰ ﺍﻟ ﱢﻄ ﹾﻔ ِﻞ ِﺑﻔﹶﺎِﺗ
ﺤﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟ
ﻭﹶﺃ ﺟﺮﺍ. ٦٦٩
- ٦٧٦ﺷﻌﺐ ﺍﻹﳝﺎﻥ ( ٩٢٨٣)(٢٠٦ / ١٢) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٦٤٧٦) -ﻭﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘـﺐ( -
)-١٣٠٥٧ (١٣٠٢٦)(٥٠٦ / ٤ﻭ)-١٣٣٠٣ (١٣٢٧٠ﻭ)-١٤١٣٤ (١٤٠٨٨
٢٦٩
ﳋ ﹾﻄ ِﻮ ،ﺍﳌﺘﻘﺎﺭﺏ ﰲ ﺍﳌﺸﻲ ،ﺃﺭﺍﺩ :ﺃـﺎ
ﺼ ِﺮ ،ﻓﺈﻥ ﺍﳉﻮﺗ ِﻜ ﻲ :ﺍﻟﺮﺟ ﹸﻞ ﺍﻟﻘﺼﲑ ﺍ ﹶ
ﻧﺴﺒﻬﺎ ﺇﱃ ﺍﻟ ِﻘ
ﲬﻴﺼ ﹲﺔ ﻗﺼﲑ ﹲﺓ ،ﻛﺄﺎ ﻟﺮﺟﻞ ﺟ ﻮﺗ ِﻜ ﻲ ،ﻭﺍﷲ ﺃﻋﻠﻢ.
ﺴﺒ ﻪ ﻋﻨﺪ ﺍﷲ ،ﺃﻱ :ﺍﺟﻌﻠﻪ ﻟﻚ ﻋﻨﺪﻩ
ﺐ ﺍﺑﻨﻚ :ﺇﺫﺍ ﻣﺎﺕ ﻟﻺﻧﺴﺎﻥ ﻭﻟﺪ ،ﻗﻴﻞ ﻟﻪ :ﺍ ﺣﺘ ِ ﺴ ﻓﺎ ﺣﺘ ِ
ﺫﺧ ﺮﺍ.
ﻼ.
ﻻ ﻳﻄﹾﺮﻗﻬﺎ :ﺍﻟ ﱡﻄﺮﻭﻕ :ﺇﺗﻴﺎﻥ ﺍﳌﱰﻝ ﻟﻴ ﹰ
ﺍﳌﺨﺎﺽ :ﺍﻟ ﱠﻄ ﹾﻠ ﻖ ﻋﻨﺪ ﺍﻹﺣﺴﺎﺱ ﺑﺎﻟﻮﻻﺩﺓ.
ﺠ ﻮ ٍﺓ :ﺍﻟﻌﺠﻮﺓ :ﻧﻮﻉ ﻣﻦ ﺟﻴﺪ ﺍﻟﺘﻤﺮ ،ﻣﻦ ﲤﺮ ﺍﳌﺪﻳﻨﺔ .ِﺑ ﻌ
ﻳﺘﻠ ﻤﻈﹸﻬﺎ :ﺍﻟﺘﻠﻤﻆ :ﺗﻄﻌﻢ ﻣﺎ ﻳﺒﻘﻰ ﰲ ﺍﻟﻔﻢ ﻣﻦ ﺁﺛﺎﺭ ﺍﻟﻄﻌﺎﻡ.
ﺕ ﺍﻟﺒﻌﲑ :ﻟﻄﺨﺘﻪ ﺑﺎﳍﻨﺎﺀ ،ﻭﻫﻮ ﺍﻟ ﹶﻘﻄِﺮﺍﻥ.
ﻳ ﻬﻨﹸﺄ :ﻫﻨﺄ
ﺑﻌﲑﺍ :ﺍﻟﺒﻌﲑ ﻣﻦ ﺍﻹﺑﻞ :ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ،ﻛﺎﻹﻧﺴﺎﻥ ﻣﻦ ﺑﲏ ﺁﺩﻡ .
ﻓﻼﻛﻬﺎ :ﻻﻙ ﺍﻟﻠﻘﻤﺔ ﰲ ﻓﻴﻪ :ﺇﺫﺍ ﻣﻀﻐﻬﺎ .
ﻓ ﻐ ﺮ :ﻓﺎ ﻩ :ﺇﺫﺍ ﻓﺘﺤﻪ.
ﺠ ﻪ :ﻣﺞ ﺭﻳ ﹶﻘ ﻪ ﻣﻦ ﻓﻤﻪ :ﺇﺫﺍ ﺭﻣﺎ ﻩ. ٦٧٧ ﹶﻓ ﻤ
ﺤ ﹶﺔ ﺣﺘﻰ ﹶﺃﻛﹸﻮ ﹶﻥ ﺨِﺒﺮﻭﺍ ﹶﺃﺑﺎ ﹶﻃ ﹾﻠ ﺖ ﹸﺃ ﻡ ﺳﹶﻠﻴ ٍﻢ :ﹶﻻ ﺗ ﺕ ﹶﻟ ﻪ ﺍﺑ ﻦ ،ﹶﻓﻘﹶﺎﹶﻟ
ﺤ ﹶﺔ ﻣﺎ
ﺲ ،ﹶﺃ ﱠﻥ ﹶﺃﺑﺎ ﹶﻃ ﹾﻠ ﻭ ﻋ ﻦ ﹶﺃﻧ ٍ
ﺖ ﺑﻴ ﻦ ﻳ ﺪﻳ ِﻪ ﹶﻃﻌﺎﻣﺎ ،ﹶﻓﹶﺄ ﹶﻛ ﹶﻞ ،ﹸﺛ ﻢ
ﺿ ﻌ
ﺤ ﹶﺔ ﻭ ﺖ ﻋﹶﻠﻴ ِﻪ ،ﹶﻓﹶﻠﻤﺎ ﺟﺎ َﺀ ﹶﺃﺑﻮ ﹶﻃ ﹾﻠ
ﺠ
ﺴ ﹶﺃﻧﺎ ﺍﱠﻟﺬِﻱ ﹸﺃ ﺧِﺒ ﺮ ﻩ ،ﹶﻓ
ﻼ ٍﻥ ﺍ ﺳﺘﻌﺎﺭﻭﺍ ِﻣ ﻦ
ﺤ ﹶﺔِ ،ﺇ ﱠﻥ ﺁ ﹶﻝ ﹸﻓ ﹶﺖ :ﻳﺎ ﹶﺃﺑﺎ ﹶﻃ ﹾﻠ ﻼ ٍﻡ ،ﹶﻓﻘﹶﺎﹶﻟ ﺖ ِﺑ ﻐ ﹶﺏ ِﻣﻨﻬﺎ ،ﹶﻓ ﻌِﻠ ﹶﻘ ﺖ ﹶﻟ ﻪ ،ﹶﻓﹶﺄﺻﺎ ﺗ ﹶﻄﻴﺒ
ﺲ
ﺤ ﹶﺔ :ﹶﻟﻴ
ﻼ ٍﻥ ﻋﺎ ِﺭﻳ ﹰﺔ ،ﹶﻓﺒ ﻌﺜﹸﻮﺍ ِﺇﹶﻟﻴ ِﻬ ﻢ ﺍﺑ ﻌﺜﹸﻮﺍ ِﺇﹶﻟﻴﻨﺎ ِﺑﻌﺎ ِﺭﻳِﺘﻨﺎ ﹶﻓﹶﺄﺑﻮﺍ ﹶﺃ ﹾﻥ ﻳ ﺮﺩﻭﻫﺎ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﹶﻃ ﹾﻠ
ﺁ ِﻝ ﹸﻓ ﹶ
ﷲ ﻋ ﺰ ﻭﺟـ ﱠﻞ، ﻚ ﻛﹶﺎ ﹶﻥ ﻋﺎ ِﺭﻳ ﹰﺔ ِﻣ ﻦ ﺍ ِ ﺖ :ﹶﻓِﺈ ﱠﻥ ﺍﺑﻨ ﻚِ ،ﺇ ﱠﻥ ﺍﹾﻟﻌﺎ ِﺭﻳ ﹶﺔ ﻣ ﺆﺩﺍ ﹲﺓ ِﺇﻟﹶﻰ ﹶﺃ ﻫِﻠﻬﺎ ،ﻗﹶﺎﹶﻟ ﹶﻟ ﻬ ﻢ ﹶﺫِﻟ
ﻚ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﺑـﺎ ﺭ ﻙ ﺲ :ﹶﻓﹸﺄ ﺧِﺒ ﺮ ﺍﻟﻨِﺒ ﻲ ِﺑ ﹶﺬِﻟ ﻀ ﻪ ﻓﹶﺎ ﺳﺘ ﺮ ﺟ ﻊ ،ﻗﹶﺎ ﹶﻝ ﹶﺃﻧ
ﻭِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻋ ﺰ ﻭ ﺟ ﱠﻞ ﹶﻗ ﺪ ﹶﻗﺒ
ﺖ ِﺑ ِﻪ ﻣﻌِﻲ ﹸﺃ ﻡ ﺳﹶﻠﻴ ٍﻢ ِﺇﻟﹶﻰ ﺍﻟﻨِﺒ ﻲ ﺕ ،ﹶﻓﹶﺄ ﺭ ﺳﹶﻠ ﻼ ٍﻡ ،ﹶﻓ ﻮﹶﻟ ﺪ ﺖ ِﺑ ﻐ ﹶ
ﺍﻟﱠﻠ ﻪ ﹶﻟ ﻬﻤﺎ ﻓِﻲ ﹶﻟﻴﹶﻠِﺘ ِﻬﻤﺎ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﻌِﻠ ﹶﻘ
ﷲ ﻭ ﻋﹶﻠﻴ ِﻪ ﻋﺒﺎ َﺀ ﹲﺓ ،ﻭ ﻫ ﻮ ﻳ ﻬﻨﹸﺄ ﺑ ِﻌﲑﺍ ﻟﹶـ ﻪ ،ﹶﻓﻘﹶـﺎ ﹶﻝ ﺖ ِﺑ ِﻪ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﺖ ﺗ ﻤﺮﺍ ،ﹶﻓﹶﺄﺗﻴ ،ﻭ ﺣ ﻤ ﹾﻠ
ﺕ ﹶﻓﹶﺄﹾﻟﻘﹶﺎ ﻫ ﻦ ﻓِـﻲ ﻓِﻴـ ِﻪ ﺖ :ﻧ ﻌ ﻢ ،ﹶﻓﹶﺄ ﺧ ﹶﺬ ﺍﻟﺘ ﻤﺮﺍ ِ ﻚ ﺗ ﻤ ﺮ ؟ ﻗﹶﺎ ﹶﻝ :ﹸﻗ ﹾﻠ ﷲ :ﻫ ﹾﻞ ﻣ ﻌ ﺭﺳﻮ ﹸﻝ ﺍ ِ
- ٦٨٥ﺃﻃﻔﺎﻝ ﺍﳌﺴﻠﻤﲔ ﻛﻴﻒ ﺭﺑﺎﻫﻢ ﺍﻟﻨﱯ ﺍﻷﻣﲔ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ (٥ / ١) -
٢٧٣
@ @÷…bÛa@Ý–ÐÛa
@ @ï
@ş à¦a@õbäjÛa
ﲤﻬﻴﺪ :
ﺃﺳﺲ ﺍﻟﺒﻨﺎﺀ ﺍﳉﺴﻤﻲ :
ﺍﻷﺳﺎﺱ ﺍﻷﻭﻝ -ﺣﻖ ﺍﻟﻄﻔﻞ ﰲ ﺗﻌﻠﻢ ﺍﻟﺴﺒﺎﺣﺔ ،ﻭﺍﻟﺮﻣﺎﻳﺔ ،ﻭﺭﻛﻮﺏ ﺍﳋﻴﻞ:
ﺍﻷﺳﺎﺱ -ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﱐ -ﺇﺟﺮﺍﺀ ﺍﳌﺴﺎﺑﻘﺎﺕ ﺍﻟﺮﻳﺎﺿﻴﺔ ﺑﲔ ﺍﻷﻃﻔﺎﻝ:
ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﻟﺚ -ﻟﻌﺐ ﺍﻟﻜﺒﺎﺭ ﻣﻊ ﺍﻷﻃﻔﺎﻝ:
ﺍﻷﺳﺎﺱ ﺍﻟﺮﺍﺑﻊ -ﻟﻌﺐ ﺍﻷﻃﻔﺎﻝ ﻣﻊ ﺍﻷﻃﻔﺎﻝ :
ﺧﺎﲤﺔ -ﻓﻮﺍﺋﺪ ﺍﻟﺮﻳﺎﺿﺔ ﻟﻸﻃﻔﺎﻝ:
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ﲤﻬﻴﺪ :
ﺇﻥ ﺍﳉﺴﺪ ﻫﻮ ﺍﻟﺪﺍﺑﺔ ﺍﻟﱵ ﲢﻤﻞ ﺍﻟﺮﻭﺡ ﰲ ﺍﻟﺴﻔﺮ ﺇﱃ ﺍﷲ ،ﻓﺈﻥ ﺃﻛﺮﻣﺘﻬﺎ ،ﻭﺃﺣـﺴﻨﺖ ﺇﻟﻴﻬـﺎ
ﺖ
ﻭﺍﺻﻠﺖ ﺑﻚ ﻭﺇﻥ ﺃﳘﻠﺖ ﺃﻣﺮﻫﺎ ﺍﻧﻘﻄﻌﺖ ﺑﻚ ﰲ ﺍﻟﻄﺮﻳﻖ ،ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ﻣﻮﺳﻰ ،ﻗﹶﺎ ﹶﻝ :ﺩ ﺧﻠﹶـ ِ
ﻚ ،ﻣـﺎ ﻓِـﻲ ﺍ ﻣ ﺮﹶﺃ ﹸﺓ ﻋﺜﹾﻤﺎ ﹶﻥ ﺑ ِﻦ ﻣ ﹾﻈﻌﻮ ٍﻥ ﻋﻠﹶﻰ ِﻧﺴﺎ ِﺀ ﺍﻟﻨِﺒ ﻲ ﹶﻓ ﺮﹶﺃﻳﻨﻬﺎ ﺳﻴﹶﺌ ﹶﺔ ﺍﹾﻟ ﻬﻴﹶﺌ ِﺔ ،ﹶﻓ ﹸﻘ ﹾﻠ ﻦ :ﻣﺎ ﹶﻟ ِ
ﺖ :ﻣﺎ ﻟﹶﻨﺎ ِﻣﻨ ﻪ ﺷ ﻲ ٌﺀ ؟ ﹶﺃﻣﺎ ﻧﻬﺎ ﺭ ﻩ ﹶﻓﺼﺎِﺋ ﻢ ،ﻭﹶﺃﻣﺎ ﹶﻟﻴﹸﻠ ﻪ ﹶﻓﻘﹶـﺎِﺋ ﻢ،
ﻚ ،ﻗﹶﺎﹶﻟ ﺶ ﺭ ﺟ ﹲﻞ ﹶﺃ ﹾﻏﻨﻰ ِﻣ ﻦ ﺑ ﻌِﻠ ِﹸﻗ ﺮﻳ ٍ
ﻚ ﻓِﻲ ﹸﺃ ﺳ ﻮ ٍﺓﻚ ﹶﻟ ﻪ ،ﹶﻓﹶﻠ ِﻘﻴ ﻪ ﺍﻟﻨِﺒ ﻲ ،ﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﻋﹾﺜﻤﺎ ﹸﻥ ،ﹶﺃﻣﺎ ﹶﻟ ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﺪ ﺧ ﹶﻞ ﺍﻟﻨِﺒ ﻲ ﹶﻓ ﹶﺬ ﹶﻛ ﺮ ﹶﻥ ﹶﺫِﻟ
ﺖ ﹶﻓﺘﻘﹸﻮ ﻡ ﺍﻟﱠﻠﻴ ﹶﻞ ﻭﺗﺼﻮ ﻡ ﺍﻟﻨﻬﺎ ﺭ،
ﷲِ ،ﻓﺪﺍ ﻙ ﹶﺃﺑِﻲ ﻭﹸﺃﻣﻲ ؟ ﻗﹶﺎ ﹶﻝ :ﹶﺃﻣﺎ ﹶﺃﻧ ؟ ﻗﹶﺎ ﹶﻝ :ﻭﻣﺎ ﺫﹶﺍ ﻙ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﺻ ﻢ ﻭﹶﺃ ﹾﻓ ِﻄ ﺮ ،ﻗﹶﺎ ﹶﻝ :ﻓﹶـﹶﺄﺗﺘ ﻬ ﻢ
ﺻ ﱢﻞ ﻭﻧ ﻢ ،ﻭ ﻚ ﺣﻘﺎ ، ﺴ ِﺪ ﻙ ﻋﹶﻠﻴ ﺠ ﻚ ﺣﻘﺎ ،ﻭِﺇ ﱠﻥ ِﻟ ﻚ ﻋﹶﻠﻴ ﻭِﺇ ﱠﻥ َﻷ ﻫِﻠ
٦٨٦
ﺱ".ﺏ ﺍﻟﻨﺎ ﺖ :ﹶﺃﺻﺎﺑﻨﺎ ﻣﺎ ﹶﺃﺻﺎ ﺱ ،ﹶﻓ ﹸﻘ ﹾﻠ ﻦ ﹶﻟﻬﺎ :ﻣ ﻪ ،ﻗﹶﺎﹶﻟ
ﻚ ﻋ ِﻄ ﺮ ﹰﺓ ﹶﻛﹶﺄﻧﻬﺎ ﻋﺮﻭ
ﺍﹾﻟ ﻤ ﺮﹶﺃ ﹸﺓ ﺑ ﻌ ﺪ ﹶﺫِﻟ
ﻚ ﺗﺼﻮ ﻡ ﺍﻟﻨﻬﺎ ﺭ ﻭﺗﻘﹸـﻮ ﻡ ﷲ :ﹶﺃﻟﹶ ﻢ ﹸﺃ ﺧﺒ ﺮ ﹶﺃﻧ ﷲ ﺑ ِﻦ ﻋ ﻤﺮٍﻭ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﻟِﻲ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﻭ ﻋ ﻦ ﻋﺒ ِﺪ ﺍ ِ
ﻚﺴ ِﺪ ﻙ ﻋﹶﻠﻴ ﺠ ﺻ ﻢ ﻭﹶﺃ ﹾﻓ ِﻄ ﺮ ،ﹶﻓِﺈ ﱠﻥ ِﻟ ﻼ ﺗ ﹾﻔ ﻌ ﹾﻞ ،ﻧ ﻢ ﻭﹸﻗ ﻢ ﻭ
ﷲ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﹶﺖ :ﺑﻠﹶﻰ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﺍﻟﱠﻠﻴ ﹶﻞ ،ﹸﻗ ﹾﻠ
ﺨﻴ ﺮ ﻙ ﹶﺃ ﹾﻥ ﺗﺼﻮ ﻡ ِﻣ ﻦ ﻛﹸـ ﱢﻞ ﻚ ﺣﻘﺎ ،ﻭِﺇﻧﻲ ﻣ ﻚ ﻋﹶﻠﻴ ﻚ ﺣﻘﺎ ،ﻭِﺇ ﱠﻥ ِﻟ ﺰ ﻭ ﺟِﺘ ﺣﻘﺎ ،ﻭِﺇ ﱠﻥ ِﻟ ﺰ ﻭ ِﺭ ﻙ ﻋﹶﻠﻴ
ﺖ :ﻳـﺎ ﺻﻴﺎ ﻡ ﺍﻟ ﺪ ﻫ ِﺮ ﹸﻛﱢﻠ ِﻪ ،ﹶﻓ ﹸﻘﻠﹾـ
ﻚ ِ ﺸ ﺮ ﹸﺓ ﹶﺃ ﻣﺜﹶﺎِﻟﻬﺎ ،ﹶﻓِﺈﺫﹶﺍ ﹶﺫِﻟ
ﺴﻨ ٍﺔ ﻋ ﻼﹶﺛ ﹶﺔ ﹶﺃﻳﺎ ٍﻡ ،ﹶﻓِﺈ ﱠﻥ ِﺑ ﹸﻜ ﱢﻞ ﺣ
ﺷ ﻬ ٍﺮ ﹶﺛ ﹶ
ﺸ ﺪ ﺩ ﻋﹶﻠ ﻲ،
ﺕ ﹶﻓ
ﺸ ﺪ ﺩ
ﻼﹶﺛ ﹶﺔ ﹶﺃﻳﺎ ٍﻡ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓ
ﺻ ﻢ ِﻣ ﻦ ﹸﻛ ﱢﻞ ﺟ ﻤ ﻌ ٍﺔ ﹶﺛ ﹶ ﷲِ ،ﺇﻧﻲ ﹶﺃ ِﺟ ﺪ ﹸﻗ ﻮ ﹰﺓ ،ﻗﹶﺎ ﹶﻝ : ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﺖ :ﹶﻓﻤﺎ
ﷲ ﺩﺍ ﻭ ﺩ ﻭ ﹶﻻ ﺗ ِﺰ ﺩ ﻋﹶﻠﻴ ِﻪ ،ﹸﻗ ﹾﻠ
ﺻﻴﺎ ﻡ ﻧِﺒ ﻲ ﺍ ِ
ﺻ ﻢ ِ ﷲِ ،ﺇﻧﻲ ﹶﺃ ِﺟ ﺪ ﹸﻗ ﻮ ﹰﺓ ،ﻗﹶﺎ ﹶﻝ : ﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﹸﻗ ﹾﻠ
٦٨٧
ﻒ ﺍﻟ ﺪ ﻫ ِﺮ.
ﺼ ﷲ ﺩﺍ ﻭ ﺩ ؟ ﻗﹶﺎ ﹶﻝِ :ﻧ ﺻﻴﺎ ﻡ ﻧِﺒ ﻲ ﺍ ِ
ِ
ﷲ
ﷲ :ﻳﺎ ﻋﺒـ ﺪ ﺍ ِ ﷲ ﺑ ﻦ ﻋ ﻤﺮٍﻭ ،ﻳﻘﹸﻮ ﹸﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺖ ﻋﺒ ﺪ ﺍ ِﻭﻗﹶﺎ ﹶﻝ ﺳﻌِﻴ ﺪ ﺑ ﻦ ﻣِﻴﻨﺎ ٍﺀ :ﺳ ِﻤ ﻌ
ﻚ ﺣﻘﺎ ،ﻭِﺇ ﱠﻥﺴ ِﺪ ﻙ ﻋﹶﻠﻴ ﺠ ﻼ ﺗ ﹾﻔ ﻌ ﹾﻞ ،ﹶﻓِﺈ ﱠﻥ ِﻟ
ﻚ ﺗﺼﻮ ﻡ ﺍﻟﻨﻬﺎ ﺭ ﻭﺗﻘﹸﻮ ﻡ ﺍﻟﱠﻠﻴ ﹶﻞ ،ﹶﻓ ﹶﺑ ﻦ ﻋ ﻤﺮٍﻭ ،ﺑﹶﻠ ﻐﻨِﻲ ﹶﺃﻧ
ﺖ :ﻳـﺎ
ﺻ ﻮ ﻡ ﺍﻟ ﺪ ﻫ ِﺮ ،ﻗﹶﺎ ﹶﻝ :ﹸﻗﻠﹾـ
ﻼﹶﺛ ﹶﺔ ﹶﺃﻳﺎ ٍﻡ ،
ﺻ ﻢ ﻭﹶﺃ ﹾﻓ ِﻄ ﺮ ِﻣ ﻦ ﹸﻛ ﱢﻞ ﺷ ﻬ ٍﺮ ﹶﺛ ﹶ
ﻚ ﺣﻘﺎ ،
ﻚ ﻋﹶﻠﻴ
ﺴ
ِﻟﻨ ﹾﻔ ِ
- ٦٨٨ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٣٦٣٨) (٤٠٠ / ٨) -ﻭﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ (١٩٧٥) -
- ٦٨٩ﺍﳌﺪﺧﻞ ﻻﺑﻦ ﺍﳊﺎﺝ(٣٣ / ٥) -
ﻕ ) ( ١٥٦٦٨ﺿﻌﻴﻒ
ﻒ ﻋﺒ ِﺪ ﺍﻟ ﺮﺯﺍ ِ - ٦٩٠ﻣ
ﺼﻨ
- ٦٩١ﺷﻌﺐ ﺍﻹﳝﺎﻥ ( ٨٢٩٨) (١٣٦ / ١١) -ﺿﻌﻴﻒ
٢٧٦
ﻓﻠﻮ ﺃﺣﻀﺮﺕ ﻟﻮﻟﺪﻙ ﺑﻨﺪﻗﻴﺔ ﻭﻋﻠﻤﺘﻪ ﺃﺻﻮﻝ ﺍﻟﺮﻣﺎﻳﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻜﺎﻥ ﺧﲑﺍﹰ ،ﻭﻛﺬﻟﻚ ﺗﻌﻠﻴﻤـﻪ
ﻗﻴﺎﺩﺓ ﺍﻟﺴﻴﺎﺭﺍﺕ ﻭﺍﻟﺪﺭﺍﺟﺎﺕ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻵﻻﺕ ﺍﻟﻌﺼﺮﻳﺔ.
ﺇﻥ ﻋﺪﻡ ﻗﻴﺎﻡ ﺍﻟﻄﻔﻞ ﺑﺎﻟﺮﻳﺎﺿﺔ ﻳﺆﺩﻱ ﺃﺣﻴﺎﻧﹰﺎ ﺇﱃ ﳐﺎﻃﺮ ﲨﺔ ،ﻻ ﺗﻠﺒﺚ ﺃﻥ ﺗﻨﻤﻮ ﻭﺗﻜﱪ ،ﺣـﱴ
ﺗﻈﻬﺮ ﰲ ﺍﳊﺎﻝ ،ﺃﻭ ﺍﳌﺴﺘﻘﺒﻞ ﰲ ﺃﻱ ﺷﻜﻞ ﻣﻦ ﺃﺷﻜﺎﻝ ﺍﳍﺰﺍﻝ ﺍﳉﺴﻤﻲ ،ﺃﻭ ﺍﻻﻴﺎﺭ ﺍﻟﺪﺍﺧﻠﻲ
ﻭﺍﻟﻨﻔﺴﻲ .
ﻭﺇﺫﺍ ﻋﻠﻤﻨﺎ ﺃﻥ ﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﺗﻨﺘﻈﺮ ﺍﻟﻄﻔﻞ ﻋﻨﺪﻣﺎ ﻳﺪﺧﻞ ﰲ ِﺳ ﻦ ﺍﻻﺣﺘﻼﻡ ،ﻭﻳﻮﺩﻉ
ﻣﺮﺣﻠﺔ ﺍﻟﻄﻔﻮﻟﺔ ،ﻭﻳﺴﺘﻘﺒﻞ ﻣﺮﺣﻠﺔ ﺟﺪﻳﺪﺓ ﰲ ﺣﻴﺎﺗﻪ ،ﳛﺎﺳﺐ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻟﻜﺒﲑﺓ ﻭﺍﻟـﺼﻐﲑﺓ،
ﻭﻳﺒﺪﺃ ﺍﻟﻘﻠﻢ ﺑﺎﻟﺘﺴﺠﻴﻞ ﻋﻠﻴﻪ ﺑﺮﺻﺪ ﺃﻋﻤﺎﻟﻪ ﻭﺃﻗﻮﺍﻟﻪ ،ﺇﺫﺍ ﻋﻠﻤﻨﺎ ﺃﻥ ﻫﺬﻩ ﺍﻟﺘﻜﺎﻟﻴﻒ ﲢﺘـﺎﺝ ﺇﱃ
ﺍﻟﺒﻨﻴﺔ ﺍﻟﻘﻮﻳﺔ ،ﻭﺍﳉﺴﻢ ﺍﳌﺘﺪﺭﺏ ﺍﻟﺮﻳﺎﺿﻲ ،ﻭﻣﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﳊﺞ ﻭﺍﳉﻬﺎﺩ ﺇﻻ ﺍﻟـﺪﻋﺎﺋﻢ
ﺍﻷﺳﺎﺳﻴﺔ ﳍﺬﺍ ﺍﻟﺪﻳﻦ،ﲢﺘﺎﺝ ﺇﱃ ﺍﳌﺆﻣﻦ ﺍﻟﻘﻮﻱ ﺍﻟﻔﻌﺎﻝ ،ﻋﻨﺪ ﺫﻟﻚ ﻭﺟﺐ ﻋﻠﻴﻨـﺎ ﺃﻥ ﻧﻔﻜﱢـﺮ
ﻭﻧﺴﺄﻝ ﺃﻧﻔﺴﻨﺎ :ﻣﺎ ﻫﻲ ﺍﻟﺴﺒﻞ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﱵ ﻧﺴﺘﻄﻴﻊ ﺎ ﺗﻜﻮﻳﻦ ﺟﺴﻢ ﺍﻟﻄﻔﻞ ،ﻭﻣـﺎ ﻫـﻲ
ﺃﺭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺒﻨﺎﺀ؟ .
ﺇﻥ ﺍﻟﻨﻈﺮﺓ ﺍﳌﺘﺄﻧﻴﺔ ﺇﱃ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﻟﺴﲑﺓ ﺍﻟﺸﺮﻳﻔﺔ ﻭﺍﻟﱵ ﺗﺒﲔ ﻛﻴﻔﻴﺔ ﺗﻌﺎﻣﻞ ﺍﻟﻨﱯ ﻣﻊ
ﺍﻷﻃﻔﺎﻝ ،ﻓﻤﺎ ﻫﻲ ﻫﺬﻩ ﻭﺑﺎﺗﺒﺎﻋﻬﺎ ﳓﺼﻞ ﻋﻠﻰ ﺑﻨﻴﺔ ﺟﺴﻤﻴﺔ ﻗﻮﻳﺔ ﻟﻠﻄﻔﻞ ،ﻓﻤـﺎ ﻫـﻲ ﻫـﺬﻩ
ﺍﻷﺳﺲ؟ .
ﺃﺳﺲ ﺍﻟﺒﻨﺎﺀ ﺍﳉﺴﻤﻲ :
ﺍﻷﺳﺎﺱ ﺍﻷﻭﻝ -ﺣﻖ ﺍﻟﻄﻔﻞ ﰲ ﺗﻌﻠﻢ ﺍﻟﺴﺒﺎﺣﺔ ،ﻭﺍﻟﺮﻣﺎﻳﺔ ،ﻭﺭﻛﻮﺏ ﺍﳋﻴﻞ:
ﺡ :ﹶﺃ ﹾﻥ ﻋﱢﻠﻤﻮﺍ ِﻏ ﹾﻠﻤـﺎﻧ ﹸﻜ ﻢ
ﺠﺮﺍ ِ
ﺐ ﻋ ﻤ ﺮ ِﺇﻟﹶﻰ ﹶﺃﺑِﻲ ﻋﺒﻴ ﺪ ﹶﺓ ﺑ ِﻦ ﺍﹾﻟ
ﻋ ﻦ ﹶﺃﺑِﻲ ﹸﺃﻣﺎ ﻣ ﹶﺔ ﺑ ِﻦ ﺳ ﻬ ٍﻞ ،ﻗﹶﺎ ﹶﻝ :ﹶﻛﺘ
ﺏ ِﺇﻟﹶـﻰ ﻏﹸـﻼ ٍﻡ ﺽ ،ﹶﻓﺠﺎ َﺀ ﺳ ﻬ ﻢ ﹶﻏ ﺮ ﺨﺘِﻠﻔﹸﻮ ﹶﻥ ِﺇﻟﹶﻰ ﺍ َﻷ ﹾﻏﺮﺍ ِ
ﺍﹾﻟ ﻌ ﻮ ﻡ ،ﻭ ﻣﻘﹶﺎِﺗﹶﻠﺘ ﹸﻜ ﻢ ﺍﻟ ﺮ ﻣ ﻲ ،ﹶﻓﻜﹶﺎﻧﻮﺍ ﻳ
ﺐ ﻓِﻴ ِﻪ ﹶﺃﺑﻮ ﻋﺒﻴ ﺪ ﹶﺓ ِﺇﻟﹶﻰ ﻋ ﻤ ﺮ ِﺇﻟﹶﻰ ﻣ ﻦ
ﺠ ِﺮ ﺧﺎ ٍﻝ ﹶﻟ ﻪ ،ﹶﻓ ﹶﻜﺘ
ﺻ ﹲﻞ ،ﻭﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺣ ﹶﻓ ﹶﻘﺘﹶﻠ ﻪ ،ﹶﻓﹶﻠ ﻢ ﻳﻮ ﺟ ﺪ ﹶﻟ ﻪ ﹶﺃ
ﷲ ﻛﹶﺎ ﹶﻥ ﻳﻘﹸﻮ ﹸﻝ :ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹸﻟ ﻪ ﻣ ﻮﻟﹶﻰ ﻣ ﻦ ﹶﻻ ﻣ ﻮﻟﹶﻰ ﺐ ِﺇﹶﻟﻴ ِﻪ ﻋ ﻤ ﺮ ِﺇ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﹶﺃ ﺩﹶﻓ ﻊ ﻋ ﹾﻘﹶﻠ ﻪ ؟ ﹶﻓ ﹶﻜﺘ
ﺙ ﹶﻟ ﻪ.٦٩٢
ﺙ ﻣ ﻦ ﹶﻻ ﻭﺍ ِﺭ ﹶ
ﹶﻟ ﻪ ،ﻭﺍﹾﻟﺨﺎ ﹸﻝ ﻭﺍ ِﺭ ﹸ
ﻱ )( ١٠٠
ﺚ ﻟِﻠ ﺮﺍ ﻣ ﻬ ﺮ ِﻣ ِﺰ - ٧٠٤ﹶﺃ ﻣﺜﹶﺎ ﹸﻝ ﺍﹾﻟ
ﺤﺪِﻳ ِ
- ٧٠٥ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٥١٩٠ ) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٢١٠٠) -ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ -ﻁ ﺍﻟﺮﺳﺎﻟﺔ -
)(٥٨٦٨) (١٧٧ / ١٣
- ٧٠٦ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ -ﻁ ﺍﻟﺮﺳﺎﻟﺔ (٥٨٧٦) (١٨٦ / ١٣) -ﺻﺤﻴﺢ
- ٧٠٧ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳﻮﻝ (٧٥٦ / ١٠) -
- ٧٠٨ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ -ﺍﳌﻜﱰ ( ١٦٠٥ ) -ﺻﺤﻴﺢ
٢٨١
ﻓﻨﺤﻦ ﻗﺪ ﺷﺎﻫﺪﻧﺎ ﺃﻧﻮﺍﻋﹰﺎ ﳐﺘﻠﻔﺔ ﻣﻦ ﻟﻌﺒﻪ ﻣﻊ ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ،ﻭﻣﺎ ﺫﻟﻚ ﺇﻻ ﻟﻴﺪﻟﻚ ﺍﻟﻨﱯ
ﺇﱃ ﻓﻜﺮﺓ ﺍﻟﺘﻨﻮﻉ ﰲ ﺍﻟﻠﻌﺐ ﻣﻊ ﺍﻷﻃﻔﺎﻝ ،ﻭﺃﻧﺖ ﻻﺣﻈﺖ ﺃﻳﻀﹰﺎ ﺛﻨﺎﺀﻩ ﻭﻣﺪﺣـﻪ ﳍﻤـﺎ ﰲ
ﺍﻟﻠﻌﺐ ،ﻭﺫﻟﻚ ﻟﻴﺰﻳﺪ ﻣﻦ ﻧﺸﺎﻃﻬﻤﺎ ﺍﻟﻨﻔﺴﻲ ﰲ ﺍﻟﻠﻌﺐ ،ﻓﻴﺴﺘﻤﺮﺍﻥ ﺑـﻼ ﻛﻠـﻞ ﻭﻻ ﺗﻌـﺐ،
ﻒ ،ﻭﺫﻟﻚ ﻟﻴﻜﻮﻥ ﺟﺴﻤﻴﺎ ﻭﻧﻔﺴﻴﺎ ﰲ ﺁ ٍﻥ ﻭﺍﺣﺪ.ﻭﻗـﺪ ﻛﺎﻧـﺖ
ﻭﻳﺘﺎﺑﻌﺎﻥ ﺍﻟﻠﻌﺐ ﲝﺐ ﻭﺷﻐ ٍ
ﻋﺎﺋﺸﺔ ﺍ ،ﺣﺪﻳﺜﺔ ﺍﻟﺴ ﻦ ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﻳﺮﺍﻋﻲ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ،ﻭﻛﺎﻥ ﻳﺴﺎﺑﻘﻬﺎ ﺃﺣﻴﺎﻧﹰﺎ،
ﺴﺒ ﹾﻘﺘ ﻪ ،ﹶﻓﹶﻠِﺒﹾﺜﻨﺎ ﺣﺘﻰ ِﺇﺫﹶﺍ ﹶﺃ ﺭ ﻫ ﹶﻘﻨِـﻲ ﺍﻟﱠﻠﺤـ ﻢ ﺳـﺎﺑ ﹶﻘﻨِﻲﺖ :ﺳﺎﺑ ﹶﻘﻨِﻲ ﺍﻟﻨِﺒ ﻲ ﹶﻓ ﺸ ﹶﺔ ،ﻗﹶﺎﹶﻟ ﻓ ﻌ ﻦ ﻋﺎِﺋ
ﻚ.٧٠٩ ﺴﺒ ﹶﻘﻨِﻲ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻲ :ﻫ ِﺬ ِﻩ ِﺑِﺘ ﹾﻠ
ﹶﻓ
ﺾ ﹶﺃ ﺳﻔﹶﺎ ِﺭ ِﻩ ﻭﹶﺃﻧﺎ ﺟﺎ ِﺭﻳ ﹲﺔ ﹶﻟ ﻢ ﹶﺃ ﺣ ِﻤ ِﻞ ﺍﻟﱠﻠﺤـ ﻢ
ﺖ ﻣ ﻊ ﺍﻟﻨِﺒ ﻲ ﻓِﻲ ﺑ ﻌ ِ ﺖ :ﺧ ﺮ ﺟ
ﺸ ﹶﺔ ،ﻗﹶﺎﹶﻟ
ﻭ ﻋ ﻦ ﻋﺎِﺋ
ﺴﺒ ﹾﻘﺘ ﻪ،
ﻚ ﹶﻓﺴﺎﺑ ﹾﻘﺘ ﻪ ﹶﻓ
ﺱ :ﺗ ﹶﻘ ﺪﻣﻮﺍ ﹶﻓﺘ ﹶﻘ ﺪﻣﻮﺍ ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﻟِﻲ :ﺗﻌﺎﹶﻟ ﻲ ﺣﺘﻰ ﹸﺃﺳﺎِﺑ ﹶﻘ ِ
ﻭﹶﻟ ﻢ ﹶﺃﺑ ﺪ ﹾﻥ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻟِﻠﻨﺎ ِ
ﺾ ﹶﺃﺳـﻔﹶﺎ ِﺭ ِﻩ، ﺖ ﻣ ﻌ ﻪ ﻓِﻲ ﺑ ﻌ ِﺖ ،ﺧ ﺮ ﺟ ﺖ ﻭﻧﺴِﻴ ﺤ ﻢ ﻭﺑ ﺪﻧ
ﺖ ﺍﻟﱠﻠ ﺖ ﻋﻨﻲ ،ﺣﺘﻰ ِﺇﺫﹶﺍ ﺣ ﻤ ﹾﻠ ﺴ ﹶﻜ ﹶﻓ
ﺠﻌـ ﹶﻞ ﺴﺒ ﹶﻘﻨِﻲ ،ﹶﻓ ﻚ ﹶﻓﺴﺎﺑ ﹾﻘﺘ ﻪ ،ﻓﹶـ
ﺱ :ﺗ ﹶﻘ ﺪﻣﻮﺍ ﹶﻓﺘ ﹶﻘ ﺪﻣﻮﺍ ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ :ﺗﻌﺎﹶﻟ ﻲ ﺣﺘﻰ ﹸﺃﺳﺎِﺑ ﹶﻘ ِﹶﻓﻘﹶﺎ ﹶﻝ ﻟِﻠﻨﺎ ِ
ﻚ.٧١٠ ﻚ ،ﻭ ﻫ ﻮ ﻳﻘﹸﻮ ﹸﻝ :ﻫ ِﺬ ِﻩ ِﺑِﺘ ﹾﻠ ﺤ ﻀ ﻳ
ﺖ ﻣ ﻊ ﺍﻟﻨِﺒ ﻲ ﻓِﻲ ﹶﻏ ﺰ ﻭ ِﺓ ﺑ ﺪ ٍﺭ ﺍﻟﹾﺂ ِﺧ ﺮ ِﺓ ،ﺣﺘﻰ ِﺇﺫﹶﺍ ﹸﻛﻨﺎ ﺑِﺎﹾﻟﹸﺄﹶﺛﻴ ِﻞ
ﺖ :ﺧ ﺮ ﺟ ﺸ ﹶﺔ ﺍ ﻗﹶﺎﹶﻟ ﻭ ﻋ ﻦ ﻋﺎِﺋ
ﺐ
ﻚ ِﺇﺫﹶﺍ ﺭﺍﻛِـ ﺖ ﻋ ِﻦ ﺍﻟ ﱠﻄﺮِﻳ ِﻖ ،ﹶﻓﺒﻴﻨﺎ ﹶﺃﻧﺎ ﻛﹶـ ﹶﺬِﻟ ﺾ ﺣﺎ ﺟﺘِﻲ ﻭﻧ ﹶﻜﺒ ﺖ ِﻟﺒ ﻌ ِ ﺼ ﺮ ﹾﻓ
ﺼ ﹾﻔﺮﺍ ِﺀ ﺍﻧ
ﻋﻨ ﺪ ﺍﻟ
ﻚﺖ ،ﹶﻓﻘﹶـﺎ ﹶﻝ" :ﺗﻌـﺎﹶﻟ ﻲ ﹸﺃﺳـﺎِﺑ ﹾﻘ ِ ﺖ ِﻣ ﻦ ﺣﺎ ﺟﺘِﻲ ﹸﺛ ﻢ ِﺟﹾﺌ ﷲ ،ﹶﻓ ﹶﻔ ﺮ ﹾﻏ ﺏ ،ﹶﻓِﺈﺫﹶﺍ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﻀ ِﺮ
ﻳ
ﺖ ﺧﻄـﺎ ﺠ ﺰﺗِﻲ ،ﺛﹸـ ﻢ ﺧ ﹶﻄﻄﹾـ ﻒ ﻇﹶ ﻬﺮِﻱ ﹸﺛ ﻢ ﹶﺃ ﺟ ﻌ ﹸﻞ ﹶﻃ ﺮﹶﻓ ﻪ ﻓِﻲ ﺣ
ﺖ :ﹶﻓﹶﺄ ﺭﻣِﻲ ِﺑ ِﺪ ﺭﻋِﻲ ﺧ ﹾﻠ "ﻗﹶﺎﹶﻟ
ﺐ ،ﹶﻓ ﹸﻘ ﻤﻨﺎ ﻋﻠﹶـﻰ
ﺠ ﻂ ،ﹶﻓﻨ ﹶﻈ ﺮ ﻓِﻲ ﻭ ﺟﻬِﻲ ﹶﻓ ﹶﻜﹶﺄﻧ ﻪ ﻋ ِﺨﱢ ﺖ :ﺗ ﻌﺎ ﹶﻝ ﻧﻘﹸﻮ ﻡ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺍﹾﻟ ِﺑ ِﺮ ﺟﻠِﻲ ،ﹸﺛ ﻢ ﹸﻗ ﹾﻠ
ﻱ،
ﺝ ﺑـﻴ ﻦ ﻳـ ﺪ ﺴﺒ ﹶﻘﻨِﻲ ،ﻭ ﺧ ﺮ ﺨ ﺮ ﺟﻨﺎ ﹶﻓ
ﺐ ؟ ﻗﹶﺎ ﹶﻝ" :ﺍ ﹾﺫ ﻫﺒِﻲ "ﹶﻓ ﺖ :ﹶﺃ ﹾﺫ ﻫ
ﻂ ،ﻗﹶﺎ ﹶﻝ :ﹸﻗ ﹾﻠ ﺨﱢ ﻚ ﺍﹾﻟ
ﹶﺫِﻟ
ﺕ ﹶﺃﻧ ﻪ ﺟﺎ َﺀ ﻭﹶﺃﻧﺎ ﺟﺎ ِﺭﻳـ ﹲﺔ
ﺕ ﻣﺎ ﻳ ﻮ ﻡ ﺫِﻱ ﺍﹾﻟ ﻤﺠﺎ ِﺯ ﻓﹶ ﹶﺬ ﹶﻛ ﺮ ﹶﻓﻘﹶﺎ ﹶﻝ " :ﻫ ِﺬ ِﻩ ِﺑﻴ ﻮ ِﻡ ﺫِﻱ ﺍﹾﻟ ﻤﺠﺎ ِﺯ "ﹶﻓﺘ ﹶﺬ ﱠﻛ ﺮ
ﺝ ﻓِـﻲ ﺕ ،ﹶﻓﺨـ ﺮ ﺐ ﻳﺘﻌﺎﻃﹶﺎ ﻩ ﹶﻓ ﹶﻔ ﺮ ﺭ
ﺴﹶﺄﹶﻟﻨِﻴ ِﻪ ﹶﻓ ﻤﻨ ﻌﺘ ﻪ ،ﹶﻓ ﹶﺬ ﻫ
ﻳﺘﺒ ﻌﻨِﻲ ﹶﺃﺑِﻲ ،ﻭﻛﹶﺎ ﹶﻥ ﻓِﻲ ﻳﺪِﻱ ﺷ ﻲ ٌﺀ ﹶﻓ
ﺖ. ٧١١ ﺖ ﺍﹾﻟﺒﻴ
ﺴﺒ ﹾﻘﺘ ﻪ ﻭ ﺩ ﺧ ﹾﻠ
ﹶﺃﹶﺛﺮِﻱ ﹶﻓ
ﺍﻟﺒﻌﲑ :ﻣﺎ ﺻﻠﺢ ﻟﻠﺮﻛﻮﺏ ﻭﺍﳊﻤﻞ ﻣﻦ ﺍﻹﺑﻞ ،ﻭﺫﻟﻚ ﺇﺫﺍ ﺍﺳﺘﻜﻤﻞ ﺃﺭﺑﻊ ﺳﻨﻮﺍﺕ ،ﻭﻳﻘﺎﻝ ﻟﻠﺠﻤﻞ ﻭﺍﻟﻨﺎﻗﺔ -ﰲ ﺃﺛـﺮ ﺍﻟـﺸﻲﺀ
ﻭﻋﻠﻰ ﺃﺛﺮﻩ :ﺑﻌﺪﻩ ﻭﻭﺭﺍﺀﻩ
- ٧١٢ﺷﺮﺡ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ ( ١٨٨٢) (١٤٥ / ٥) -ﺻﺤﻴﺢ ﻭﻫﻮ ﰲ ﻣﺴﻠﻢ ﻣﻄﻮ ﹰﻻ
٢٨٣
ﺍﻷﺳﺎﺱ ﺍﻟﺮﺍﺑﻊ -ﻟﻌﺐ ﺍﻷﻃﻔﺎﻝ ﻣﻊ ﺍﻷﻃﻔﺎﻝ :
ﻛﺜﲑﺍ ﻣﺎ ﻳﻜﻮﻥ ﺍﻟﻮﺍﻟﺪﺍﻥ ﻣﺸﻐﻮﻟﲔ ﺑﺎﻷﻋﻤﺎﻝ ﺍﳌﺨﺘﻠﻔﺔ ،ﻋﻨﺪ ﺫﻟﻚ ﻳﺘﻴﺤﺎﻥ ﻟﻠﻄﻔﻞ ﺃﻥ ﻳﻠﻌﺐ ﻣﻊ
ﺇﺧﻮﺗﻪ ﺃﻭ ﺃﺑﻨﺎﺀ ﺟﲑﺍﻧﻪ ،ﺃﻭ ﺃﻭﻻﺩ ﺣﻴﻪ ،ﺃﻭ ﺃﺑﻨﺎﺀ ﺃﻗﺎﺭﺑﻪ ،ﻭﳜﺘﺎﺭ ﺍﻟﻮﺍﻟﺪﺍﻥ ﺃﻥ ﻳﻠﻌﺐ ﻃﻔﻠﻬﻤﺎ ﻣﻊ
ﺃﻭﻻﺩ ﻣﻬﺬﺑﲔ ﻣﺆﺩﺑﲔ ،ﺧﺸﻴﺔ ﺃﻥ ﻳﺘﻌﻠﻢ ﻃﻔﻠﻬﻢ ﺑﺬﺍﺀﺓ ﺍﻟﻠﺴﺎﻥ ،ﺃﻭ ﻣﻨﻜـﺮ ﺍﻷﺧـﻼﻕ ﻣـﻦ
ﻏﻀﺐ ،ﻭﺍﻧﻔﻌﺎﻻﺕ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻠﻌﺐ .
ﻭﻗﺪ ﺷﺎﻫﺮ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﺃﻣﺎﻛﻦ ﻋﺪﺓ ﻟﻌﺐ ﺍﻷﻃﻔﺎﻝ ﻭﱂ ﻳﻨﻜﺮ ﻋﻠﻴﻬﻢ ،ﻓ ﻌ ﻦ ﻳ ﻌﻠﹶـﻰ ﺑـﻦ
ﺐ ﻓِﻲ ﺍﻟ ﱠﻄﺮِﻳـﻖِ،
ﺴﻴ ﻦ ﻳ ﹾﻠ ﻌ
ﺤﻣ ﺮﺓﹶ ،ﻗﹶﺎ ﹶﻝ :ﺧ ﺮ ﺟﻨﺎ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻓ ﺪﻋِﻴﻨﺎ ِﺇﻟﹶﻰ ﹶﻃﻌﺎﻡٍ ،ﹶﻓِﺈﺫﹶﺍ ﺍﹾﻟ
ﺴﻴ ﻦ ﻳ ﻤ ﺮ ﻣ ﺮ ﹰﺓ ﻫ ﻬﻨـﺎ ﻭﻣـ ﺮ ﹰﺓ ﻫ ﻬﻨـﺎ ﺠ ﻌ ﹶﻞ ﺣ ﻂ ﻳ ﺪﻳﻪِ ،ﹶﻓ
ﺴﹶﻉ ﺍﻟﻨِﺒ ﻲ ﹶﺃﻣﺎ ﻡ ﺍﹾﻟ ﹶﻘ ﻮﻡِ ،ﹸﺛ ﻢ ﺑ ﹶﻓﹶﺄ ﺳ ﺮ
ﺠ ﻌ ﹶﻞ ﺇِ ﺣﺪﻯ ﻳ ﺪﻳ ِﻪ ﻓِﻲ ﹶﺫﹶﻗِﻨ ِﻪ ﻭﺍ ُﻷ ﺧﺮﻯ ﺑﻴ ﻦ ﺭﹾﺃ ِﺳ ِﻪ ﻭﹸﺃ ﹸﺫﻧﻴﻪِ ،ﹸﺛ ﻢ ﺍ ﻋﺘﻨﻘﹶـ ﻪ
ﻳﻀﺎ ِﺣ ﹸﻜ ﻪ ﺣﺘﻰ ﹶﺃ ﺧ ﹶﺬﻩ ،ﹶﻓ
ﺴﻴ ﻦ
ﺤﺴ ﻦ ﻭﺍﹾﻟ ﺤﺐ ﺍﻟﱠﻠ ﻪ ﻣ ﻦ ﹶﺃ ﺣﺒ ﻪ ﺍﹾﻟ ﺴﻴ ﻦ ِﻣﻨﻲ ،ﻭﹶﺃﻧﺎ ِﻣﻨ ﻪ ﹶﺃﺣ ﻭﹶﻗﺒﹶﻠﻪ ،ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ :ﺣ
ﻁ.٧١٣ ِﺳﺒﻄﹶﺎ ِﻥ ِﻣ ﻦ ﺍ َﻷ ﺳﺒﺎ ِ
ﺴﱠﻠ ﻢ ،ﻗﹶﺎ ﹶﻝ ﻳﺰِﻳ ﺪ ﻓِﻲ ﺣﺪِﻳِﺜ ِﻪ
ﷲ ﹶﻓ ﺐ ﻣ ﻊ ﺍﹾﻟ ِﻐ ﹾﻠﻤﺎ ِﻥ ،ﹶﻓﹶﺄﺗﺎﻧﺎ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺖ ﹶﺃﹾﻟ ﻌ
ﺲ ﻗﹶﺎ ﹶﻝ :ﹸﻛﻨ ﻭ ﻋ ﻦ ﹶﺃﻧ ٍ
ﺖ ِﺇﹶﻟﻴـ ِﻪ،
ﻂ ،ﹶﺃ ﻭ ِﺟﺪﺍ ٍﺭ ،ﺣﺘﻰ ﺭ ﺟ ﻌ
ﻋﹶﻠﻴﻨﺎ ،ﻭﹶﺃ ﺧ ﹶﺬ ِﺑﻴﺪِﻱ ﹶﻓﺒ ﻌﹶﺜﻨِﻲ ﻓِﻲ ﺣﺎ ﺟ ٍﺔ ،ﻭﹶﻗ ﻌ ﺪ ﻓِﻲ ِﻇ ﱢﻞ ﺣﺎِﺋ ٍ
ﺖ :ﺑ ﻌﹶﺜﻨِﻲ ﺍﻟﻨِﺒ ﻲ
ﻚ ؟ ﹸﻗ ﹾﻠ
ﺴ
ﺖ :ﻣﺎ ﺣﺒ ﺖ ﹸﺃ ﻡ ﺳﹶﻠﻴ ٍﻢ ﻗﹶﺎﹶﻟ
ﺖ ﺍﻟ ﺮﺳﺎﹶﻟ ﹶﺔ ﺍﱠﻟﺘِﻲ ﺑ ﻌﹶﺜﻨِﻲ ﻓِﻴﻬﺎ ،ﹶﻓﹶﻠﻤﺎ ﹶﺃﺗﻴ
ﹶﻓﺒﱠﻠ ﻐ
ﷲ ﺳِـ ﺮ ﻩ، ﻆ ﻋﻠﹶﻰ ﺭﺳـﻮ ِﻝ ﺍ ِ ﺖ :ﺍ ﺣ ﹶﻔ ﹾ
ﺖ ِﺳ ﺮ ،ﻗﹶﺎﹶﻟ ﺖ :ﻭﻣﺎ ِﻫ ﻲ ؟ ﹸﻗ ﹾﻠ ﻓِﻲ ﺣﺎ ﺟ ٍﺔ ﹶﻟ ﻪ ،ﻗﹶﺎﹶﻟ
ﺖ ِﺑ ِﻪ ﹶﺃ ﺣﺪﺍ ﺑ ﻌ ﺪ.٧١٤
ﻗﹶﺎ ﹶﻝ :ﹶﻓﻤﺎ ﺣ ﺪﹾﺛ
ﺐ ﻣـ ﻊ ﷲ ﻭﹶﺃﻧﺎ ﹶﺃﹾﻟﻌـ
ﺱ ،ﻳﻘﹸﻮ ﹸﻝ :ﻣ ﺮ ﺑِﻲ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺖ ﺍﺑ ﻦ ﻋﺒﺎ ٍﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﺟ ﻤ ﺮ ﹶﺓ ،ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ
ﺤ ﹶﻄﹶﺄﻧِﻲ ﺣ ﹾﻄﹶﺄ ﹰﺓ ،ﹸﺛ ﻢ ﺑ ﻌﹶﺜﻨِـﻲ ِﺇﻟﹶـﻰ ﻣﻌﺎ ِﻭﻳـ ﹶﺔ،
ﺏ ،ﹶﻓ ﺪﻋﺎﻧِﻲ ،ﹶﻓ
ﻒ ﺑﺎ ٍﺕ ِﻣﻨ ﻪ ﺧ ﹾﻠ ﺍﹾﻟ ِﻐ ﹾﻠﻤﺎ ِﻥ ،ﻓﹶﺎ ﺧﺘﺒ ﹾﺄ
ﺖ :ﻫ ﻮ ﻳ ﹾﺄ ﹸﻛ ﹸﻞ.٧١٥ ﺖ ِﺇﹶﻟﻴ ِﻪ ،ﹶﻓ ﹸﻘ ﹾﻠ
ﹶﻓ ﺮ ﺟ ﻌ
ﷲ ﹶﺃﺗﺎ ﻩ ِﺟﺒﺮِﻳـ ﹸﻞ
ﻚ ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﺲ ﺑ ِﻦ ﻣﺎِﻟ ٍ ﻭﻗﺪ ﻟﻌﺐ ﻣﻊ ﺍﻟﺼﺒﻴﺎﻥ ﰲ ﺻﻐﺮﻩ ،ﻓ ﻌ ﻦ ﹶﺃﻧ ِ
ﻆ
ﺝ ِﻣﻨ ﻪ ﻋﹶﻠ ﹶﻘ ﹰﺔ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻫﺬﹶﺍ ﺣـ ﱡ
ﺨ ﺮ
ﺸ ﻖ ﹶﻗ ﹾﻠﺒ ﻪ ،ﻓﹶﺎ ﺳﺘ
ﺼ ﺮ ﻋ ﻪ ﹶﻓ
ﺐ ﻣ ﻊ ﺍﹾﻟ ِﻐ ﹾﻠﻤﺎ ِﻥ ﹶﻓﹶﺄ ﺧ ﹶﺬ ﻩ ﹶﻓ
ﻭ ﻫ ﻮ ﻳ ﹾﻠ ﻌ
- ٧١٦ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٤٣١ ) -ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ -ﻁ ﺍﻟﺮﺳﺎﻟﺔ (٦٣٣٤) (٢٤٣ / ١٤) -
ﺍﳌﺨﻴﻂ :ﺍﻹﺑﺮﺓ -ﺍﻟﻈﺌﺮ :ﺍﳌﺮﺿﻌﺔ ﻏﲑ ﻭﻟﺪﻫﺎ ﻭﻳﻘﻊ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ-ﺍﻟﻌﻠﻘﺔ :ﺍﻟﺪﻡ ﺍﻟﻐﻠﻴﻆ ﺍﳌﻨﻌﻘﺪ-ﻷﻣﻪ :ﺿﻢ ﺑﻌﻀﻪ ﺇﱃ
ﺑﻌﺾ-ﺍﳌﻨﺘﻘﻊ :ﺍﳌﺘﻐﲑ ﺍﻟﻠﻮﻥ
- ٧١٧ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ -ﺍﳌﻜﱰ (٢٠٢٥٤) (١٨ / ١٠) -ﺻﺤﻴﺢ
- ٧١٨ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ (٧٥ / ٧) -
٢٨٥
ﺴ ﻤ ﹰﺔ ﹶﺃ ﻭ
ﺐ ﻋﻠﹶﻰ ﻫﻴﹶﺌ ِﺔ ِﺗ ﻤﺜﹶﺎﻝ ِﺇﻧﺴﺎ ٍﻥ ﹶﺃ ﻭ ﺣﻴﻮﺍ ٍﻥ ،ﻣﺠـ
ﺖ ﺍﻟﱡﻠ ﻌ
ﻭ ﻫﺬﹶﺍ ﻳ ﻌﻨِﻲ ﺟﻮﺍ ﺯﻫﺎ ،ﺳﻮﺍ ٌﺀ ﹶﺃﻛﹶﺎﻧ ِ
ﺱ ﹶﻟ ﻪ ﺟﻨﺎﺣﺎ ِﻥ .
ﺕ ﹶﺃ ﻡ ﹶﻻ ،ﹶﻛ ﹶﻔ ﺮ ٍ
ﺤﻴﻮﺍﻧﺎ ِ
ﺴ ﻤ ٍﺔ ،ﻭ ﺳﻮﺍ ٌﺀ ﹶﺃﻛﹶﺎ ﹶﻥ ﹶﻟ ﻪ ﻧ ِﻈ ﲑ ﻓِﻲ ﺍﹾﻟ ﺠ ﹶﻏﻴ ﺮ ﻣ
ﺤﻴـﺎ ﹸﺓ
ﻀ ٍﻮ ﹶﻻ ﺗﺒﻘﹶﻰ ﺍﹾﻟ ﺼ ﹶﺔ ﻋ
ﺠﻮﺍ ِﺯ ﹶﺃ ﹾﻥ ﺗﻜﹸﻮ ﹶﻥ ﻣ ﹾﻘﻄﹸﻮ ﻋ ﹶﺔ ﺍﻟ ﺮﺅﻭﺱِ ،ﹶﺃ ﻭ ﻧﺎِﻗ ﺤﻨﺎِﺑﹶﻠ ﹸﺔ ِﻟ ﹾﻠ
ﻁ ﺍﹾﻟ
ﻭﹶﻗ ِﺪ ﺍ ﺷﺘ ﺮ ﹶ
ﻚ ".٧١٩ ﻁ ﹶﺫِﻟ ِﺑﺪﻭِﻧ ِﻪ .ﻭﺳﺎِﺋ ﺮ ﺍﹾﻟ ﻌﹶﻠﻤﺎ ِﺀ ﻋﻠﹶﻰ ﻋ ﺪ ِﻡ ﺍ ﺷِﺘﺮﺍ ِ
ﺖ ﹶﻗ ِﺪ ﻡ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِ - -ﻣ ﻦ ﹶﻏ ﺰ ﻭ ِﺓ ﺗﺒﻮﻙ ﹶﺃ ﻭ ﺧﻴﺒ ﺮ ﻭﻓِﻰ ﺳ ﻬ ﻮِﺗﻬﺎ ﺳِـﺘ ﺮ ﺸ ﹶﺔ ﺍ ﻗﹶﺎﹶﻟ ﻋ ﻦ ﻋﺎِﺋ
ﺸ ﹸﺔ «. ﺐ ﹶﻓﻘﹶﺎ ﹶﻝ » ﻣﺎ ﻫﺬﹶﺍ ﻳـﺎ ﻋﺎﺋِـ ﺸ ﹶﺔ ﹸﻟ ﻌ ٍ ﺕ ِﻟﻌﺎِﺋ
ﺴﺘ ِﺮ ﻋ ﻦ ﺑﻨﺎ ٍ
ﺖ ﻧﺎ ِﺣﻴ ﹶﺔ ﺍﻟ ﺸ ﹶﻔ
ﹶﻓ ﻬﺒﺖ ﺭِﻳ ﺢ ﹶﻓ ﹶﻜ
ﻉ ﹶﻓﻘﹶﺎ ﹶﻝ » ﻣﺎ ﻫﺬﹶﺍ ﺍﱠﻟﺬِﻯ ﹶﺃﺭﻯ ﻭﺳـ ﹶﻄ ﻬ ﻦ ﺖ ﺑﻨﺎﺗِﻰ .ﻭ ﺭﺃﹶﻯ ﺑﻴﻨ ﻬ ﻦ ﹶﻓ ﺮﺳﺎ ﹶﻟ ﻪ ﺟﻨﺎﺣﺎ ِﻥ ِﻣ ﻦ ِﺭﻗﹶﺎ ٍﻗﹶﺎﹶﻟ
ﺱ ﹶﻟ ﻪ ﺟﻨﺎﺣﺎ ِﻥ «.
ﺖ ﺟﻨﺎ ﺣﺎ ِﻥ .ﻗﹶﺎ ﹶﻝ » ﹶﻓ ﺮ ﺱ .ﻗﹶﺎ ﹶﻝ » ﻭﻣﺎ ﻫﺬﹶﺍ ﺍﱠﻟﺬِﻯ ﻋﹶﻠﻴ ِﻪ « .ﻗﹶﺎﹶﻟ ﺖ ﹶﻓ ﺮ « .ﻗﹶﺎﹶﻟ
ﺖ ﻧﻮﺍ ِﺟ ﹶﺬ ﻩ.٧٢٠
ﻚ ﺣﺘﻰ ﺭﹶﺃﻳ ﺤ ﻀِﺖ ﹶﻓ
ﺤ ﹲﺔ ﻗﹶﺎﹶﻟ ﻼ ﹶﻟﻬﺎ ﹶﺃﺟِﻨ ﺴﹶﻠﻴﻤﺎ ﹶﻥ ﺧﻴ ﹰ
ﺖ ﹶﺃ ﱠﻥ ِﻟ
ﺖ ﹶﺃﻣﺎ ﺳ ِﻤ ﻌ ﻗﹶﺎﹶﻟ
ﺖ :ﹶﻓ ﹸﻜ ﻦ ﻳـ ﹾﺄﺗِﻴﻨِﻲﷲ ،ﻗﹶﺎﹶﻟ ﺕ ﻋﻠﹶﻰ ﻋ ﻬ ِﺪ ﺭﺳﻮ ِﻝ ﺍ ِ ﺐ ﺑِﺎﹾﻟﺒﻨﺎ ِ
ﺖ ﹶﺃﻟﹾ ﻌ
ﺖ :ﹸﻛﻨ ﺸ ﹶﺔ ،ﻗﹶﺎﹶﻟ ﻭ ﻋ ﻦ ﻋﺎِﺋ
ﺴ ﺮﺑ ﻬ ﻦ ِﺇﻟﹶـ ﻲ ﻳ ﹾﻠﻌـﺒ ﻦ
ﷲ ﻳﻨ ﹶﻘ ِﻤ ﻌ ﻦ ِﻣﻨ ﻪ ،ﹶﻓﻜﹶﺎ ﹶﻥ ﻳـ ﺻﻮﺍ ِﺣﺒِﻲ ،ﹶﻓ ﹸﻜ ﻦ ِﺇﺫﹶﺍ ﺭﹶﺃﻳ ﻦ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﻣﻌِﻲ.٧٢١
ﺴ ِﻊ
ﺖ ِﺗ
ﺖ :ﺗ ﺰ ﻭ ﺟﻨِﻲ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻭﹶﺃﻧﺎ ﺍﺑﻨ ﹸﺔ ﺳﺒِ ﻊ ِﺳِﻨﲔ ،ﻭﺑﻨﻰ ﺑِﻲ ﻭﹶﺃﻧﺎ ِﺑﻨ ﺸﺔﹶ ،ﻗﹶﺎﹶﻟ ﻭ ﻋ ﻦ ﻋﺎِﺋ
ﺖﺖ :ﻭﻛﹶﺎﻧ ِ ﺐ ﻋﻠﹶﻰ ﺍ ُﻷ ﺭﺟﻮ ﺣﺔِ ،ﻗﹶﺎﹶﻟ ﺴ ﻮ ﹲﺓ ِﻣ ﻦ ﺍ َﻷﻧﺼﺎﺭِ ،ﹶﻓﹶﺄ ﺧ ﹾﺬﻧﻨِﻲ ﻭﹶﺃﻧﺎ ﹶﺃﹾﻟ ﻌ
ِﺳِﻨﲔ ،ﻭﺟﺎ َﺀ ِﺇﹶﻟ ﻲ ِﻧ
ﺖ ِﺇﹶﻟﻴﻪِ ،ﻭﻟِﻲ
ﺴ ﹾﻠﻨﻨِﻲ ،ﻭﹸﺃ ﻫ ِﺪﻳ
ﺖ ﻟِﻲ ﻭ ﹾﻓ ﺮﺓﹲ ،ﹶﻓ ﹶﻄﻴﺒﻨﻨِﻲ ﻭ ﹶﻏ
ﻂ ﺷ ﻌﺮِﻱ ﻭﻛﹶﺎﻧ ﺴ ﹶﻘ ﹶ ﺤﻤﻰ ﹶﺃﺻﺎﺑﺘﻨِﻲ ،ﹶﻓ ﺍﹾﻟ
ﺝ ﺳـ ﺮﺑ ﻬ ﻦ
ﺠﻮﺍﺩ ،ﹶﻓِﺈﺫﹶﺍ ﺩ ﺧ ﹶﻞ ﺧـ ﺮ ﺟﻦ ،ﻭِﺇﺫﹶﺍ ﺧـ ﺮ
ﺐ ﺑِﺎﹾﻟﺒﻨﺎﺕِ ،ﻭ ﻣﻌِﻲ ﺍﹾﻟ
ﺖ ﹶﺃﹾﻟ ﻌ
ﻭ ﹾﻓ ﺮﺓﹲ ،ﻭ ﹸﻛﻨ
ِﺇﹶﻟ ﻲ.٧٢٢
- ٧١٩ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ (١١٢ / ١٢) -ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ،٥٢٧ ،٣٩٥ / ١٠ﻭﺣﺎﺷﻴﺔ ﺍﻟﺪﺳـﻮﻗﻲ ،٣٣٨ / ٢
ﻭﺃﺳﲎ ﺍﳌﻄﺎﻟﺐ ﻭﺣﺎﺷﻴﺔ ﺍﻟﺮﻣﻠﻲ ،٢٢٦ / ٣ﻭﺎﻳﺔ ﺍﶈﺘﺎﺝ ،٢٩٧ / ٦ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ . ٢٨٠ / ١
- ٧٢٠ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ -ﺍﳌﻜﱰ ( ٤٩٣٤) -ﺻﺤﻴﺢ
ﺍﻟﺴﻬﻮﺓ :ﺗﺸﺒﻪ ﺍﻟﺮﻑ ﺃﻭ ﺍﳋﺰﺍﻧﺔ ﺍﻟﺼﻐﲑﺓ ﻳﻮﺿﻊ ﻓﻴﻬﺎ ﺍﻟﺸﻰﺀ
- ٧٢١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ (٦١٣٠) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٦٤٤٠) -ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ -ﻁ ﺍﻟﺮﺳﺎﻟﺔ -
)(٥٨٦٣) (١٧٣ / ١٣
ﻳﻨﻘﻤﻌﻦ ،ﺍﻻﻧﻘﻤﺎﻉ :ﺍﻻﺳﺘﺘﺎﺭ ﻭﺍﻟﺘﻐﻴﺐ ،ﻭﻗﻮﻟﻪ :ﻳﺴﺮﻦ ﺃﻱ :ﻳﺮﺩﻫﻦ ﻭﻳﺪﻓﻌﻬﻦ ﺇﱄ ،ﻭﻣﻦ ﺍﻟﺴﺮﺏ ،ﻭﻫﻮ ﲨﺎﻋﺔ ﺍﻟﻨﺴﺎﺀ.
- ٧٢٢ﻣﺴﻨﺪ ﺃﰊ ﻋﻮﺍﻧﺔ ( ٣٤٥٨) (٤٩ / ٣) -ﺻﺤﻴﺢ
٢٨٦
ﻭﺍﺳﺘﺪﻝ ﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﲣﺎﺫ ﺻﻮﺭ ﺍﻟﺒﻨﺎﺕ ﻭﺍﻟﻠﻌﺐ ﻣﻦ ﺃﺟﻞ ﻟﻌﺐ ﺍﻟﺒﻨﺎﺕ ـﻦ،
ﻭﺧﺺ ﺫﻟﻚ ﻣﻦ ﻋﻤﻮﻡ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﲣﺎﺫ ﺍﻟﺼﻮﺭ ،ﻭﺑﻪ ﺟﺰﻡ ﻋﻴﺎﺽ ﻭﻧﻘﻠﻪ ﻋﻦ ﺍﳉﻤﻬﻮﺭ ،ﻭﺃﻢ
ﺃﺟﺎﺯﻭﺍ ﺑﻴﻊ ﺍﻟﻠﻌﺐ ﻟﻠﺒﻨﺎﺕ ﻟﺘﺪﺭﻳﺒﻬﻦ ﻣﻦ ﺻﻐﺮﻫﻦ ﻋﻠﻰ ﺃﻣﺮ ﺑﻴﻮﻦ ﻭﺃﻭﻻﺩﻫﻦ.٧٢٣
ﺖ ﺳﻌِﻴ ﺪ ﺑ ﻦ ﺟﺒﻴـ ٍﺮ،
ﻭﻗﺪ ﻲ ﻋﻦ ﺍﲣﺎﺫ ﺍﳊﻴﻮﺍﻥ ﻏﺮﺿﺎﹰ،ﻓ ﻌ ِﻦ ﺍﹾﻟ ِﻤﻨﻬﺎ ِﻝ ﺑ ِﻦ ﻋ ﻤﺮٍﻭ ،ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ
ﺼﺒﻮﺍ
ﻕ ﺍﹾﻟ ﻤﺪِﻳﻨ ِﺔ ،ﹶﻓِﺈﺫﹶﺍ ِﻓﺘﻴ ﹲﺔ ﻗﹶـ ﺪ ﻧـ
ﺱ ﻓِﻲ ﹶﻃﺮِﻳ ٍﻖ ِﻣ ﻦ ﹸﻃ ﺮ ِ ﺕ ﻣ ﻊ ﺍﺑ ِﻦ ﻋ ﻤ ﺮ ﻭﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﻗﹶﺎ ﹶﻝ :ﻣ ﺮ ﺭ
ﺐ ،ﻭﻗﹶﺎ ﹶﻝ :ﻣ ﻦ ﹶﻓ ﻌ ﹶﻞ ﻫﺬﹶﺍ ؟ ﻗﹶـﺎ ﹶﻝ :ﹶﻓﺘ ﹶﻔ ﺮﻗﹸـﻮﺍ، ﻀ ﺩﺟﺎ ﺟ ﹰﺔ ﻳ ﺮﻣﻮﻧﻬﺎ ،ﹶﻟ ﻬ ﻢ ﹸﻛ ﱡﻞ ﺧﺎ ِﻃﹶﺌ ٍﺔ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﻐ ِ
ﺤﻴﻮﺍ ِﻥ.٧٢٤ﷲ ﻣ ﻦ ﻳ ﻤﱢﺜ ﹸﻞ ﺑِﺎﹾﻟ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﻋ ﻤ ﺮ :ﹶﻟ ﻌ ﻦ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﻭﻻ ﺑﺪ ﻣﻦ ﺩﺧﻮﻝ ﺍﻷﻃﻔﺎﻝ ﺇﱃ ﺍﻟﺒﻴﺖ ﻭﺇﺎﺀ ﺍﻟﻠﻌﺐ ،ﻗﺒﻞ ﺍﳌﻐﺮﺏ ،ﺑﺴﺒﺐ ﺍﻧﺘﺸﺎﺭ ﺍﻟﺸﻴﺎﻃﲔ،
ﺐ ﻓﹶﻮﻋـ ﹸﺔﺻﺒﻴﺎﻧ ﹸﻜ ﻢ ﺣﺘـﻰ ﺗـ ﹾﺬ ﻫ
ﷲ ﻗﹶﺎ ﹶﻝ :ﺍ ﺣِﺒﺴﻮﺍ ِ ﷲ ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﻓ ﻌ ﻦ ﺟﺎِﺑ ِﺮ ﺑ ِﻦ ﻋﺒ ِﺪ ﺍ ِ
ﲔ.٧٢٥ ﺸﻴﺎ ِﻃ
ﻕ ﻓِﻴﻬﺎ ﺍﻟ
ﺨﺘ ِﺮ
ﺍﹾﻟ ِﻌﺸﺎ ِﺀ ،ﹶﻓِﺈﻧﻬﺎ ﺳﺎ ﻋ ﹲﺔ ﺗ
ﺠﻨ ﺢ } ﺍﻟﱠﻠﻴ ﹸﻞ { -ﹶﺃ ﻭ ﻛﹶـﺎ ﹶﻥ ﺟـﻨ ﺢ
ﻭ ﻋ ﻦ ﺟﺎِﺑ ٍﺮ - -ﻋ ِﻦ ﺍﻟﻨِﺒ ﻰ - -ﻗﹶﺎ ﹶﻝ » ِﺇﺫﹶﺍ ﺍ ﺳﺘ
ﺤﻠﱡﻮ ﻫ ﻢ ﺐ ﺳﺎ ﻋ ﹲﺔ ِﻣ ﻦ ﺍﹾﻟ ِﻌﺸﺎ ِﺀ ﹶﻓ
ﺸ ﺮ ﺣِﻴﻨِﺌ ٍﺬ ،ﹶﻓِﺈﺫﹶﺍ ﹶﺫ ﻫ ﲔ ﺗﻨﺘ ِ
ﺸﻴﺎ ِﻃ ﺻﺒﻴﺎﻧ ﹸﻜ ﻢ ،ﹶﻓِﺈ ﱠﻥ ﺍﻟ
ﺍﻟﱠﻠﻴ ِﻞ -ﹶﻓ ﹸﻜﻔﱡﻮﺍ ِ
ﻚ ،ﻭﺍ ﹾﺫ ﹸﻛ ِﺮ ﺍ ﺳ ﻢ ﺍﻟﱠﻠ ِﻪ ،ﻭﹶﺃ ﻭ ِﻙ ِﺳﻘﹶﺎ َﺀ ﻙ ،ﻭﺍ ﹾﺫ ﹸﻛ ِﺮﺼﺒﺎ ﺣ ﻚ ،ﻭﺍ ﹾﺫ ﹸﻛ ِﺮ ﺍ ﺳ ﻢ ﺍﻟﱠﻠ ِﻪ ،ﻭﹶﺃ ﹾﻃ ِﻔ ﹾﺊ ِﻣ ﻭﹶﺃ ﹾﻏِﻠ ﻖ ﺑﺎﺑ
ﺽ ﻋﹶﻠﻴ ِﻪ ﺷﻴﺌﹰﺎ «.٧٢٦ ﺍ ﺳ ﻢ ﺍﻟﱠﻠ ِﻪ ،ﻭ ﺧ ﻤ ﺮ ِﺇﻧﺎ َﺀ ﻙ ،ﻭﺍ ﹾﺫ ﹸﻛ ِﺮ ﺍ ﺳ ﻢ ﺍﻟﱠﻠ ِﻪ ،ﻭﹶﻟ ﻮ ﺗ ﻌ ﺮ
ﻭﻋﻦ ﺟﺎِﺑ ﺮ ﺑ ِﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ - -ﻗﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِ » - -ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺟﻨ ﺢ ﺍﻟﱠﻠﻴ ِﻞ -ﹶﺃ ﻭ
ﺐ ﺳـﺎ ﻋ ﹲﺔ ﻣِـ ﻦ ﺍﻟﱠﻠﻴـ ِﻞ ﺸ ﺮ ﺣِﻴﻨِﺌ ٍﺬ ،ﹶﻓِﺈﺫﹶﺍ ﹶﺫ ﻫ ﲔ ﺗﻨﺘ ِ
ﺸﻴﺎ ِﻃ
ﺻﺒﻴﺎﻧ ﹸﻜ ﻢ ،ﹶﻓِﺈ ﱠﻥ ﺍﻟ
ﺴﻴﺘ ﻢ -ﹶﻓ ﹸﻜﻔﱡﻮﺍ ِﹶﺃ ﻣ
ﺸﻴﻄﹶﺎ ﹶﻥ ﹶﻻ ﻳ ﹾﻔﺘ ﺢ ﺑﺎﺑﺎ ﻣ ﻐﹶﻠﻘﹰﺎ ،ﻭﹶﺃ ﻭﻛﹸـﻮﺍ
ﺏ ﻭﺍ ﹾﺫ ﹸﻛﺮﻭﺍ ﺍ ﺳ ﻢ ﺍﻟﱠﻠ ِﻪ ،ﹶﻓِﺈ ﱠﻥ ﺍﻟ
ﺤﻠﱡﻮ ﻫ ﻢ ،ﹶﻓﹶﺄ ﹾﻏِﻠﻘﹸﻮﺍ ﺍ َﻷﺑﻮﺍ
ﹶﻓ
٢٩١
ﻭﻻ ﺩﺍﻋﻲ ﳊﺮﻣﺎﻧﻪ ﻣﻦ ﳑﺎﺭﺳﺔ ﺣﻘﻪ ﰲ ﺍﻟﻠﻌﺐ ﺍﳌﻔﻴﺪ ﺣﱴ ﻻ ﻳﺒﺪﺃ ﺣﻴﺎﺗﻪ ﻣﻜﺒﻮﺗﹰﺎ ﺃﻭ ﳏﺮﻭﻣـﹰﺎ
ﻣﻌﻘﺪﹰﺍ ﻳﻌﺎﱐ ﻣﻦ ﺍﺿﻄﺮﺍ ﺑﺎﺕ ﻧﻔﺴﻴﺔ.
ﻓﻮﺍﺋﺪ ﺍﻟﻠﻌﺐ ﻛﻌﻼﺝ ﻟﻨﻔﺴﻴﺔ ﺍﻟﻄﻔﻞ:
ﲟﺎ ﺃﻥ ﺍﻟﻠﻌﺐ ﻳﻌﺘﱪ ﻛﻮﻇﻴﻔﺔ ﻟﻠﻄﻔﻞ ﻓﻼﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﻟﻪ ﺃﳘﻴﺔ ﻛﺒﲑﺓ ﰲ ﺣﻴﺎﺓ ﺍﻟﻄﻔﻞ ﺣﻴﺚ ﺃﻧﻪ
ﻭﺳﻴﻠﺔ ﻟﻔﻬﻢ ﻭﺩﺭﺍﺳﺔ ﺍﻟﻄﻔﻞ ﻭﺳﻠﻮﻛﻪ ﻭﺩﺭﺍﺳﺔ ﻣﺸﻜﻼﺗﻪ ﻭﻋﻼﺟﻬﺎ .ﺣﱴ ﺃﻥ ﺍﻟﺮﺳـﻮﻝ
ﻛﺎﻥ ﻳﺴﻤﺢ ﺑﻠﻌﺐ ﺍﻷﻃﻔﺎﻝ .ﻭﻳﻨﻤﻲ ﺍﻟﻠﻌﺐ ﺟﻮﺍﻧﺐ ﻋﺪﻳﺪﺓ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﻄﻔﻞ ﻣـﻦ ﺍﻟﻨﺎﺣﻴـﺔ
ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻻﻧﻔﻌﺎﻟﻴﺔ.
ﻭﻗﺪ ﺍﺳﺘﺨﺪﻣﺖ ﻃﺮﻳﻘﺔ ﺍﻟﻌﻼﺝ ﺑﺎﻟﻠﻌﺐ ﺃﻭ ﺍﻟﻠﻌﺐ ﺍﻟﻌﻼﺟﻲ ﻃﺮﻳﻘﺔ ﻓﻌﺎﻟﺔ ﻟﻠﻌـﻼﺝ ﺍﻟﻨﻔـﺴﻲ
ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﻃﻔﺎﻝ ﺍﻟﺬﻳﻦ ﻳﻌﺎﻧﻮﻥ ﻣﻦ ﺑﻌﺾ ﺍﳌﺨﺎﻭﻑ ﻭﺍﻟﺘﻮﺗﺮﺍﺕ ﺍﻟﻨﻔﺴﻴﺔ،ﻓﻘﺪ ﻳﺘﻌﺮﺽ ﺍﻟﻄﻔـﻞ
ﰲ ﺣﻴﺎﺗﻪ ﺇﱃ ﳐﺎﻭﻑ ﻛﺜﲑﺓ ﻭﻳﻨﺪﻓﻊ ﺇﱃ ﻣﻮﺍﻗﻒ ﺑﺎﻋﺜﺔ ﻋﻠـﻰ ﺍﻟﺘـﻮﺗﺮ ﻭﺍﻟـﺼﺮﺍﻉ؛ ﺑـﺴﺒﺐ
ﺍﻷﺳﺎﻟﻴﺐ ﺍﳌﺨﺘﻠﻔﺔ ﰲ ﺍﻟﺘﻨﺸﺌﺔ ﻣﻦ ﻗﺒﻞ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﳌﺮﺑﲔ ،ﻓﻘﺪ ﻳﻔـﺮﻁ ﺍﻵﺑـﺎﺀ ﰲ ﺍﻟﻘـﺴﻮﺓ
ﻭﺍﻟﺘﺪﻟﻴﻞ ﻭﺍﻟﺘﺬﺑﺬﺏ ﰲ ﺗﻌﺎﻣﻠﻬﻢ ﻣﻊ ﺍﻷﺑﻨﺎﺀ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﺗﺆﺩﻱ ﺇﱃ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺘﻮﺗﺮ
ﻭﺍﻹﺣﺒﺎﻁ.
ﻭﻣﻦ ﺍﻟﻄﺮﻕ ﺍﻟﻔﻌﺎﻟﺔ ﰲ ﺍﻟﻌﻼﺝ ﺍﻟﻨﻔﺴﻲ ﰲ ﻫﺬﺍ ﺍﺎﻝ ﻣﺎ ﻳﻌﺮﻑ ﺑﺎﻟﻠﻌﺐ ﺍﻟﻌﻼﺟﻲ ،ﻓﺎﻟﻠﻌـﺐ
ﻳﺴﺎﻋﺪ ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻧﻔﻌﺎﻻﺗﻪ ﻛﻤﺎ ﻳﺴﺘﺨﺪﻡ ﺍﻟﻠﻌﺐ ﺍﳋﻴﺎﱄ ﻛﻤﺨﺮﺝ ﻟﻠﻘﻠﻖ ﻭﺍﻟﺘـﻮﺗﺮ
ﻭﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳊﺎﺟﺎﺕ ﻭﺍﻟﺮﻏﺒﺎﺕ ﺍﻟﱵ ﻻ ﻳﺘﺤﻘﻖ ﳍﺎ ﺍﻹﺷﺒﺎﻉ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﻴﻮﻣﻴﺔ ﻟﻠﻄﻔﻞ ﳝﻜﻦ ﺃﻥ
ﺗﻠﻘﻰ ﺇﺷﺒﺎﻋﺎ ﰲ ﺍﻟﻠﻌﺐ ،ﻭﺑﺎﻟﺘﺎﱄ ﺗﻘﻞ ﺍﻹﺣﺒﺎﻃﺎﺕ ﺍﻟﱵ ﳛﺬﺭﻫﺎ ﺍﻟﻄﻔﻞ ﰲ ﺍﳌﻮﺍﻗﻒ ﺍﳌﺨﺘﻠﻔﺔ.
ﺇﻥ ﺍﻟﻄﻔﻞ ﺃﺛﻨﺎﺀ ﻗﻴﺎﻣﻪ ﺑﻨﺸﺎﻁ ﺍﻟﻠﻌﺐ ﻭﺗﻮﺣﺪﻩ ﻣﻊ ﺃﺩﻭﺍﺭﻩ ﻳﻘﻮﻡ ) ﺑﺘﻔﺮﻳﻎ( ﺭﻏﺒﺎﺗـﻪ ﺍﳌﻜﺒﻮﺗـﺔ
ﻭﻧﺰﻋﺎﺗﻪ ﺍﻟﻌﺪﻭﺍﻧﻴﺔ ،ﻭﳐﺎﻭﻓﻪ ﻭﺍﲡﺎﻫﺎﺗﻪ ﺍﻟﺴﻠﺒﻴﺔ ﻭﺇﺧﺮﺍﺟﻬﺎ ﻣﻦ ﺩﺍﺧﻠﻪ ﺇﱃ ﺍﻟﻠﻌﺒﺔ .
ﻭﻣﻦ ﻓﻮﺍﺋﺪ ﺍﻟﻠﻌﺐ ﺍﻟﻌﻼﺟﻴﺔ ﻣﺎ ﻳﻠﻲ:
-١ﺍﻟﺘﻮﺍﺻﻞ.
-٢ﺇﻋﺎﺩﺓ ﺍﳌﻌﺎﻳﺸﺔ
-٣ﺍﻟﺘﻨﻔﻴﺲ.
-٤ﻧﺒﺬ ﺍﳌﺨﺎﻭﻑ.
٢٩٢
-٥ﺍﻟﺘﻌﻠﻢ.
-٦ﺍﻟﺘﻔﺎﻋﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ.
-٧ﺣﻞ ﺍﳌﺸﻜﻼﺕ.
.٨ﺗﻨﻤﻴﺔ ﺍﻟﺜﻘﺔ ﺑﺎﻟﻨﻔﺲ ﻭﺍﻟﻨﺠﺎﺡ.
ﺃﳘﻴﺔ ﺍﻟﻌﻼﺝ ﺑﺎﻟﻠﻌﺐ:
-ﻣﺴﺎﻋﺪﺓ ﺍﻟﻄﻔﻞ.
-ﺇﻋﻼﺀ ﻣﺸﺎﻋﺮ ﺍﻟﺬﻧﺐ.
-ﲤﺜﻴﻞ ﻓﺮﺻﺔ ﺟﺪﻳﺔ ﻟﻠﺘﻌﺒﲑ ﲝﺮﻳﺔ.
-ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻠﻌﺐ ﰲ ﻋﻼﺝ ﺍﳌﺨﺎﻭﻑ ﺍﳌﺮﺿﻴﺔ.
-ﺍﻟﺴﻤﺎﺡ ﻟﻠﻄﻔﻞ ﺑﺎﻟﺘﻌﺒﲑ ﻋﻦ ﻭﻋﻴﻪ ﺍﻟﺸﻌﻮﺭ ﻭﺍﻟﻼﺷﻌﻮﺭ.
-ﺇﻣﻜﺎﻧﻴﺔ ﻭﺻﻮﻝ ﺍﻟﻄﻔﻞ ﺑﺎﳌﻬﺎﺭﺍﺕ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻟﻨﻀﺞ.
ﺍﻟﻌﻼﺝ ﺑﺎﻟﻠﻌﺐ ﻳﺸﻤﻞ:
.١ﺃﻟﻌﺎﺏ ﺍﻟﻌﺮﺍﺋﺲ ﻭﺍﻟﺪﻣﻰ ﺍﳌﺘﺤﺮﻛﺔ.
.٢ﺃﻟﻌﺎﺏ ﺍﻟﺮﻣﻞ.
.٣ﺍﻟﺸﻌﺮ.
.٤ﺍﻟﻜﺘﺎﺑﺔ.
.٥ﻓﻦ ﺍﳊﺎﺳﺐ ﺍﻵﱄ.
.٦ﺍﻟﻔﻦ ﺍﳌﺴﺮﺣﻲ.
.٧ﺍﻟﺮﺳﻢ ﺃﻭ ﺍﻟﻜﺘﺎﺑﺔ
ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺬﺍﺗﻴﺔ :
ﺗﻘﻮﻡ ﲜﻌﻞ ﺍﻟﻄﻔﻞ ﻳﺘﻌﺮﻑ ﻋﻠﻰ ﻗﺪﺭﺍﺗﻪ ﻭﺫﺍﺗﻪ ﻭﻣﻮﺍﻫﺒﻪ ﻭﻣﻬﺎﺭﺍﺗﻪ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺯﻣﻼﺋﻪ
ﻭﺃﻗﺮﺍﻧﻪ ﻭﳚﻌﻞ ﺍﻟﻄﻔﻞ ﳛﺪﺩ ﺫﺍﺗﻪ ﻭﻫﻮﻳﺘﻪ ﻭﻳﺘﻌﻠﻢ ﻛﻴﻒ ﻳﻮﺍﺟﻪ ﺍﻵﺧﺮﻳﻦ.
ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﳋ ﹸﻠﻘﻴﺔ:
٢٩٣
ﻳﺴﻬﻢ ﺍﻟﻠﻌﺐ ﰲ ﺗﻜﻮﻳﻦ ﺍﻟﻨﻈﺎﻡ ﺍﻷﺧﻼﻗﻲ ﺍﳌﻌﻨﻮﻱ ﻟﺸﺨﺼﻴﺔ ﺍﻟﻄﻔﻞ ،ﻓﻤﻦ ﺧﻼﻝ ﺍﻟﻠﻌﺐ ﻳﺘﻌﻠﻢ
ﺍﻟﻄﻔﻞ ﻣﻦ ﺍﻟﻜﺒﺎﺭ ﻣﻌﺎﻳﲑ ﺍﻟﺴﻠﻮﻙ ﺍﳋﻠﻘﻴﺔ ﻛﺎﻟﻌﺪﻝ ﻭﺍﻟﺼﺪﻕ ﻭﺍﻷﻣﺎﻧﺔ ﻭﺿﺒﻂ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺼﱪ،
ﻛﻤﺎ ﺃﻥ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻹﺣﺴﺎﺱ ﺑﺸﻌﻮﺭ ﺍﻵﺧﺮﻳﻦ ﺗﻨﻤﻮ ﻭﺗﺘﻄـﻮﺭ ﻣـﻦ ﺧـﻼﻝ ﺍﻟﻌﻼﻗـﺎﺕ
ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﻳﺘﻌﺮﺽ ﳍﺎ ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻷﻭﱃ ﻣﻦ ﺣﻴﺎﺗﻪ ٠
ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻄﻔﻞ ﻳﺘﻌﻠﻢ ﰲ ﺍﻟﻠﻌﺐ ﺃﻥ ﳝﻴﺰ ﺑﲔ ﺍﻟﻮﺍﻗﻊ ﻭﺍﳋﻴﺎﻝ ،ﻓﺈﻥ ﺍﻟﻄﻔﻞ ﻣﻦ ﺧﻼﻝ ﺍﻟﻠﻌـﺐ
ﻭﰲ ﺳﻨﻮﺍﺕ ﺍﻟﻄﻔﻮﻟﺔ ﺍﻷﻭﱃ ﻳﻈﻬﺮ ﺍﻹﺣﺴﺎﺱ ﺑﺬﺍﺗﻪ ﻛﻔﺮﺩ ﳑﻴﺰ ﻓﻴﺒﺪﺃ ﰲ ﺗﻜﻮﻳﻦ ﺻﻮﺭﺓ ﻋـﻦ
ﻫﺬﻩ ﺍﻟﺬﺍﺕ ﻭﺇﺩﺭﺍﻛﻬﺎ ﻋﻠﻰ ﳓﻮ ﻣﺘﻤﻴﺰ ﻋﻦ ﺫﻭﺍﺕ ﺍﻵﺧﺮﻳﻦ ﺭﻏﻢ ﺍﺷـﺘﺮﺍﻛﻪ ﻣﻌﻬـﻢ ﺑﻌـﺪﺓ
ﺻﻔﺎﺕ.
ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻹﺑﺪﺍﻋﻴﺔ :
ﻓﻬﻮ ﻳﻌﻠﻢ ﺍﻟﻄﻔﻞ ﻣﻦ ﺧﻼﻝ ﺍﻷﺩﻭﺍﺕ ﺍﳌﺘﻨﻮﻋﺔ ﺍﻟﱵ ﺗﺆﺩﻱ ﳌﻌﺮﻓﺔ ﺍﻟﻄﻔﻞ ﺍﻷﺷـﻜﺎﻝ ﺍﳌﺨﺘﻠﻔـﺔ
ﻭﺍﻷﻟﻮﺍﻥ ﻭﺍﻷﺣﺠﺎﻡ ﻭﺍﳌﻼﺑﺲ ﻭﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﻌﺎﻣﺔ ،ﻛﻤﺎ ﺃﻥ ﺍﻟﻠﻌﺐ ﻳﻔﺠـﺮ ﰲ
ﺍﻟﻄﻔﻞ ﻃﺎﻗﺎﺕ ﺍﻻﺑﺘﻜﺎﺭ ﻭﺍﻹﺑﺪﺍﻉ ﻭﲡﺮﻳﺐ ﺍﻷﻓﻜﺎﺭ ﻭﺍﻻﺧﺘﺮﺍﻋﺎﺕ.
ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ :
-١ﳕﻮ ﻣﻬﺎﺭﺓ ﲨﻊ ﺍﳌﻮﺍﺩ ﲝﺮﺹ ﻭﺩﺃﺏ ) ﻋﻨﺪ ﺍﻟﻄﻔﻞ ( ﻟﻜﻲ ﳚﻌﻞ ﻣﻨﻬﺎ ﺷﻴﺌﹰﺎ ﺗﻌﺒﲑﻳﹰﺎ ﻳـﺜﲑ
ﺍﻫﺘﻤﺎﻣﻪ ﻭﺷﻐﻔﻪ ٠
-٢ﺍﻟﺮﺳﻢ ﺍﳊﺮ ﺑﺎﻷﻗﻼﻡ ﻭﺍﻟﺘﻌﺒﲑ ﺍﳊ ﺮ ﻋﻤﺎ ﻳﺮﺍﻭﺩ ) ﺍﻟﻄﻔﻞ ( ﻣﻦ ﺃﻓﻜﺎﺭ ﰲ ﺭﺳﻮﻣﻪ ٠
-٣ﳕﻮ ﻣﻬﺎﺭﺓ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﺍﳌﻮﺟﻬﺔ ﺇﱃ ﺍﻷﻃﻔﺎﻝ ﻭﺗﻜﻮﻳﻦ ﺍﳉﻤﻞ ﺍﳌﻔﻴﺪﺓ ﻭﺍﻟﺘﻌﺒﲑ ﺍﳊﺮ
ﺍﳌﺒﺎﺷﺮ ﻋﻦ ﺃﻓﻜﺎﺭﻫﻢ ٠
-٤ﳕﻮ ﻣﻬﺎﺭﺓ ﻋﻘﺪ ﻋﻼﻗﺎﺕ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻟﺼﺪﺍﻗﺔ ﻭﺍﻟﻮﺩ ﻣـﻊ ﺍﻷﻃﻔـﺎﻝ ﻭﺍﻟﻜﺒـﺎﺭ ﳑـﻦ ﻻ
ﻳﻌﺮﻓﻮﻢ.
-٥ﺳﻠﻮﻙ ﺍﺟﺘﻤﺎﻋﻲ ﻧﺎﺿﺞ ﰲ ﻋﻼﻗﺎﻢ ﻣﻊ ﺍﻷﻃﻔﺎﻝ ﺍﻵﺧﺮﻳﻦ ٠
-٦ﺍﻟﺘﻤﻜﻦ ﻣﻦ ﻣﻬﺎﺭﺍﺕ ﺍﻟﻜﺘﺎﺑﺔ ﺑﺴﺮﻋﺔ ﻭﻧﻈﺎﻓﺔ ﻭﺇﺗﻘﺎﻥ ٠
ﻓﻮﺍﺋﺪ ﺍﻟﻠﻌﺐ ﺍﳉﻤﺎﻋﻲ:
٢٩٤
ﻳﻘﻠﻞ ﻣﻦ ﳐﺎﻃﺮ ﺳﺮﻃﺎﻥ ﺍﻟﺪﻡ ﺩﺭﺍﺳﺔ ﻭﺍﺷﻨﻄﻦ ﺧﻠﺼﺖ ﺇﱃ ﺃﺍﻥ ﺍﺧـﺘﻼﻁ ﺍﻷﻃﻔـﺎﻝ ﺑﺒـﺎﻗﻲ
ﺃﻗﺮﺍﻢ ﻳﻘﻠﻞ ﻣﻦ ﳐﺎﻃﺮ ﺗﻌﺮﺿﻬﻢ ﻟﻺﺻﺎﺑﺔ ﺑﺄﻛﺜﺮ ﺃﻧﻮﺍﻉ ﺩﺍﺀ ﺍﻟﺴﺮﻃﺎﻥ ،ﻭﺃﻭﺿـﺤﺖ ﺩﺭﺍﺳـﺔ
ﺃﺧﺮﻯ ﺃﻥ ﺍﺧﺘﻼﻁ ﺍﻷﻃﻔﺎﻝ ﰲ ﺩﻭﺭ ﺍﳊﻀﺎﻧﺔ ﻣﺜﻼ ﻳﻌﺮﺿـﻬﻢ ﺇﱃ ﺍﻹﺻـﺎﺑﺔ ﺑـﺄﻧﻮﺍﻉ ﻣـﻦ
ﺍﻻﻟﺘﻬﺎﺑﺎﺕ ﺗﻘﻮﻱ ﺟﻬﺎﺯ ﺍﳌﻨﺎﻋﺔ ﺿﺪ ﻣﺮﺽ ﺳﺮﻃﺎﻥ ﺍﻟﺪﻡ ،ﻭﺃﻥ ﺍﳌﻨﺎﻋﺔ ﻣﻔﻴﺪﺓ؛ ﻷـﺎ ﲤﻨﺤـﻪ
ﻗﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺪﻓﺎﻉ ﺍﳌﻨﺎﺳﺐ ﻋﻨﺪﻣﺎ ﻳﺘﻌﺮﺽ ﺟﺴﻤﻬﻢ ﲞﻄﺮ ﺍﻹﺻﺎﺑﺔ ﺑﺴﺮﻃﺎﻥ ﺍﻟﺪﻡ.
ﻓﻮﺍﺋﺪ ﺍﻟﻠﻌﺐ ﺑﺎﻟﺘﺮﺍﺏ:
ﺇﻧﻚ ﺣﻴﻨﻤﺎ ﺗﺮﻯ ﺍﺑﻨﻚ ﻳﻠﻌﺐ ﰲ ﺍﻟﺘﺮﺍﺏ ﻓﺈﻧﻚ ﻻﺑﺪ ﺳﺘﻨﻬﺎﻩ ﻋﻦ ﺫﻟﻚ ﻭﺗﺄﻣﺮﻩ ﺑﻌﺪﻡ ﺍﻟﻌﻮﺩﺓ
ﺇﱃ ﺍﻟﻠﻌﺐ ﰲ ﺍﻟﺘﺮﺍﺏ ﻣﺮﻩ ﺃﺧﺮﻯ ،ﻭﺃﻧﺖ ﺇﳕﺎ ﺗﺼﻨﻊ ﺫﻟﻚ ﺑﺪﺍﻓﻊ ﻣﻦ ﺍﳊﺮﺹ ﻋﻠـﻰ ﺻـﺤﺔ
ﻃﻔﻠﻚ ،ﻭﺍﳊﻔﺎﻅ ﻋﻠﻰ ﻧﻈﺎﻓﺘﻪ ﺍﻟﺸﺨﺼﻴﺔ ،ﻇﻨﹰﺎ ﻣﻨﻚ ﺃﻥ ﺍﻟﻠﻌﺐ ﰲ ﺍﻟﺘﺮﺍﺏ ﻳﻀﺮ ﺍﻟﻄﻔﻞ ﺃﻛﺜـﺮ
ﳑﺎ ﻳﻨﻔﻌﻪ ،ﻭﻫﺬﺍ ﺑﺎﻟﻀﺒﻂ ﻣﺎ ﻛﺎﻥ ﻳﺘﺼﻮﺭﻩ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ،
ﺇﱃ ﺃﻥ ﺟﺎﺀ ﺍﻟﻨﱯ ﻓﺼﺤﺢ ﺃﻓﻜﺎﺭﻫﻢ ﻭﻋﻠﻤﻬﻢ ﺃﻥ ﻟﻌﺐ ﺍﻷﻃﻔﺎﻝ
ﰲ ﺍﻟﺘﺮﺍﺏ ﻟﻪ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﻣﺎ ﳚﻬﻠﻮﻧﻪ،ﻓ ﻌ ﻦ ﺳ ﻬ ِﻞ ﺑﻦ ﺳ ﻌﺪٍ ،ﻗﹶﺎ ﹶﻝ :ﻣ ﺮ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ ﻋﻠﹶـﻰ
ﺏ
ﺏ ﺍﻟﻨِﺒ ﻲ ،ﹶﻓﻘﹶﺎ ﹶﻝ ":ﺩ ﻋ ﻬﻢ ،ﹶﻓِﺈ ﱠﻥ ﺍﻟﺘﺮﺍ
ﺻﺤﺎ ِ
ﺾ ﹶﺃ
ﺻﺒﻴﺎ ٍﻥ ﻭ ﻫ ﻢ ﻳ ﹾﻠ ﻌﺒﻮ ﹶﻥ ﺑِﺎﻟﺘﺮﺍﺏِ ،ﹶﻓﻨﻬﺎ ﻫ ﻢ ﺑ ﻌ
ِ
ﺼﺒﻴﺎ ِﻥ".٧٢٨ ﺭﺑِﻴ ﻊ ﺍﻟ
ﺃﻥ ﻟﻌﺐ ﻃﻔﻠﻚ ﰲ ﺍﻟﺘﺮﺍﺏ ﲝﺮﻳﺔ ﻣﻘﻨﻨﺔ ُﻳﻨﻤﻲ ﻋﻘﻠﻪ ،ﻭﻳـﺼﻘﻞ ﻓﻜـﺮﻩ ،ﻭﻳﻌﻄﻴـﻪ ﺍﻟﺜﻘـﺔ ﰲ
ﻧﻔﺴﻪ.٧٢٩
- ٧٢٨ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ (٥٦٤٣) (٤١٦ / ٥) -ﻭﺍﳌﻘﺎﺻﺪ ﺍﳊﺴﻨﺔ ﻟﻠﺴﺨﺎﻭﻱ ( ٣٢٦)(٢٢٩ / ١) -ﻭﻣـ
ﺴﻨ ﺪ
ﺏ ﺍﹾﻟ ﹸﻘﻀﺎ ِﻋ ﻲ ) (٢٦٣ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻭﺳﻨﺪﻩ ﻭﺍﻩ ﻻ ﻳﺼﺢ.
ﺸﻬﺎ ِ
ﺍﻟ
٧٢٩
-ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻣﻮﺟﻮﺩ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﻣﻮﺍﻗﻊ ﺍﻟﻨﺖ
٢٩٥
@ @ÉibÛa@Ý–ÐÛa
@@ @ðŠØÐÛaë@ïàÜÈÛa@õbäjÛa
ﲤﻬﻴﺪ :
ﺃﺳﺲ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﻔﻜﺮﻱ :
ﺍﻷﺳﺎﺱ ﺍﻷﻭﻝ -ﺣﻖ ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺘﻌﻠﻢ ،ﻭﻏﺮﺱ ﺣﺐ ﺍﻟﻌﻠﻢ ﻭﺁﺩﺍﺑﻪ ﰲ ﺍﻟﻄﻔﻞ .
ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﱐ -ﺣﻔﻆ ﺍﻟﻄﻔﻞ ﻟﻘﺴ ٍﻢ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ،ﻭﺇﺧﻼﺹ ﺍﻟﻨﻴﺔ ﲝﻔﻈﻬﻤﺎ .
ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﻟﺚ -ﺍﺧﺘﻴﺎﺭ ﺍﳌﺪﺭﺱ ﺍﻟﺼﺎﱀ ،ﻭﺍﳌﺪﺭﺳﺔ ﺍﻟﺼﺎﳊﺔ ﻟﻠﻄﻔﻞ .
ﺍﻷﺳﺎﺱ ﺍﻟﺮﺍﺑﻊ -ﺇﺗﻘﺎﻥ ﺍﻟﻄﻔﻞ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ .
ﺍﻷﺳﺎﺱ ﺍﳋﺎﻣﺲ -ﺇﺗﻘﺎﻥ ﺍﻟﻄﻔﻞ ﺍﻟﻠﻐﺔ ﺍﻷﺟﻨﺒﻴﺔ .
ﺍﻷﺳﺎﺱ ﺍﻟﺴﺎﺩﺱ -ﺗﻮﺟﻴﻪ ﺍﻟﻄﻔﻞ ﻭﻓﻖ ﻣﻴﻮﻟﻪ ﺍﻟﻌﻠﻤﻴﺔ .
ﺍﻷﺳﺎﺱ ﺍﻟﺴﺎﺑﻊ -ﺍﳌﻜﺘﺒﺔ ﺍﳌﱰﻟﻴﺔ ﺍﻟﺼﺎﳊﺔ ،ﻭﺃﺛﺮﻫﺎ ﰲ ﺑﻨﺎﺀ ﺍﻟﻄﻔﻞ.
ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﻣﻦ -ﺭﻭﺍﻳﺔ ﻃﻔﻮﻟﺔ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﺃﻣﺎﻡ ﺍﻷﻃﻔﺎﻝ.
٢٩٦
ﲤﻬﻴﺪ :
ﻻ ﻳﻮﺟﺪ ﰲ ﺍﻟﺘﺎﺭﻳﺢ ﺩﻳ ﻦ ﻣﺜ ﹸﻞ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ،ﺣﺮﺹ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﺃﺑﻨﺎﺋﻪ ،ﻭﻻ ﺗﻮﺟﺪ ﻓﻜﺮﺓ ﰲ
ﺍﻟﻌﺎﱂ ﲢﺮﺹ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﺗﻼﻣﺬﺎ ﻣﺜﻞ ﻓﻜﺮﺓ ﺍﻹﺳﻼﻡ ،ﻭﻫﺬﺍ ﻣﻌﺘﺮﻑ ﺑﻪ ﻣـﻦ ﻗﺒـﻞ ﺃﻋـﺪﺍﺀ
ﺍﻹﺳﻼﻡ ﻗﺒﻞ ﻏﲑﻫﻢ ،ﻓﻬﺬﺍ ﺍﻟﺪﻛﺘﻮﺭ "ﺃﺭﺛﺮ ﺭﺁﺭﺑﺮﻱ"ﺃﺳﺘﺎﺫ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳـﻼﻣﻴﺔ ﲜﺎﻣﻌـﺔ
ﻛﻤﱪﺩﺝ ﻳﻘﻮﻝ ﰲ ﺗﻘﺪﳝﻪ ﻟﻜﺘﺎﺏ »ﺗﺎﺭﻳﺦ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ"ﺗﺄﻟﻴﻒ ﺩ .ﺃﲪﺪ ﺷﻠﱯ ﻣﺎ ﻧـﺼﻪ
»ﻟﻺﺳﻼﻡ ﻋﻠﻰ ﺍﳉﻨﺲ ﺍﻟﺒﺸﺮﻱ ﻣﺂﺛﺮ ﺗﺪﻋﻮ ﻟﻺﻋﺠﺎﺏ ،ﻭﺗﺴﺘﺪﻋﻲ ﺍﻟﺸﻜﺮﺍﻥ ،ﻭﻟﺪﻳﻨﺎ ﻣﺆﻟﻔﺎﺕ
ﻋﺪﺓ ﺗﺼﻒ ﻣﺎ ﺃﺳﻬﻢ ﺑﻪ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﺗﺮﻗﻴﺔ ﺍﻟﻔﻨﻮﻥ ﻭﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺴﻴﺎﺳﺔ.
ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﺼﻠﻮﻥ ﺇﱃ ﲢﻘﻴﻖ ﻫﺬﻩ ﺍﻷﻫﺪﺍﻑ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺮﻓﻴﻌﺔ ﻟـﻮﻻ
ﺣﺮﺻﻬﻢ ﺍﻟﺒﺎﻟﻎ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻢ ﻭﺍﻟﺘﻌﻠﻴﻢ ،ﺫﻟﻚ ﺍﳊﺮﺹ ﺍﻟﺬﻱ ﲤﻴﺰ ﺑﻪ ﺍﻟﺸﻌﺐ ﺍﻹﺳﻼﻣﻲ ﺧـﻼﻝ
ﺐ ﺭﺟﺎﻟﻪ ﻭﻧﺴﺎﺅﻩ ﻣﺴﺘﺠﻴﺒﲔ ﻟﺪﻋﻮﺓ ﺍﻟﺮﺳﻮﻝ ،٧٣٠ﻓ ﻌ ﻦ ﹶﺃﻧـ ِ
ﺲ ﺑـ ِﻦ ﺗﺎﺭﳜﻪ ﺍﻟﻄﻮﻳﻞ ،ﻓﻬ
ﻀ ﹲﺔ ﻋﻠﹶـﻰ
ﺐ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﹶﻓﺮِﻳ
ﺼﲔِ ،ﹶﻓِﺈ ﱠﻥ ﹶﻃﹶﻠ
ﷲ " :ﺍ ﹾﻃﹸﻠﺒﻮﺍ ﺍﹾﻟ ِﻌ ﹾﻠ ﻢ ﻭﹶﻟ ﻮ ﺑِﺎﻟ
ﻣﺎِﻟﻚٍ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺴِﻠ ٍﻢ ".٧٣١
ﹸﻛ ﱢﻞ ﻣ
ﻭﰲ ﻋﻤﻠﻴﺔ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﻔﻜﺮﻱ ﻻ ﺑﺪ ﻣﻦ ﻭﺿﻮﺡ ﺍﻷﺭﻛﺎﻥ ﻭﺍﻷﺳﺲ ﺍﻟﱵ ﻳﺴﲑ ﻋﻠﻴﻬـﺎ
ﺍﻟﻮﺍﻟﺪﺍﻥ ،ﻟﻜﻲ ﻳﻀﻌﺎ ﻟﻄﻔﻠﻬﻤﺎ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺴﻠﻴﻢ ،ﻭﺍﻟﻌﻠﻢ ﺍﻟﻐﺰﻳﺮ ،ﻭﺍﻷﻓﻜﺎﺭ ﺍﻟﺼﺤﻴﺤﺔ ؛ﻷﻥ ﻫـﺬﺍ
ﺍﻟﺒﻨﺎﺀ ﻳﻌ ﺪ ﻣﻦ ﺃﻫﻢ ﻣﺎ ﻳﻜﻮﻥ ﺍﻟﻄﻔﻞ ،ﻷﻧﻪ ﺑﻨﺎﺀ ﺍﻟﻌﻘﻞ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﺳﻠﻴﻤﹰﺎ ﻛﺎﻥ ﺍﳋـﲑ ﻭﺍﻟﺒِـﺸﺮ
ﻟﻠﻮﺍﻟﺪﻳﻦ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﻏﲑ ﺫﻟﻚ ﻓﻘﺪ ﺃﳒﺒﺎ ﻋﺪﻭﺍ ﳍﻤﺎ ﳛﺎﺭﻤﺎ ﻣﻦ ﺩﺍﺧﻠﻬﻤﺎ ،ﻭﻳﺆﺩﻱ ﻤـﺎ ﺇﱃ
ﻫﺎﻭﻳﺔ ﺟﻬﻨﻢ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﺗﻌﺎﱃ.
ﻭﻧﻼﺣﻆ ﻣﻦ ﻫﺬﻩ ﺍﻷﺳﺲ ﰲ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻌﻠﻤﻲ ﺍﻟﱵ ﺳﻨﺄﰐ ﻋﻠﻰ ﺫﻛﺮﻫﺎ ﺑﻌﻮﻥ ﺍﷲ ﺗﻌﺎﱃ ،ﺃـﺎ
ﺗﻌﺎﰿ ﺍﻟﻄﻔﻞ ﻣﻦ ﺩﺍﺧﻠﻪ ﻟﻴﺘﺠﻪ ﳓﻮ :ﺍﻟﻌﻠﻢ ،ﻭﺍﻟﺘﻌﻠﻢ ،ﻭﺣﺐ ﺍﻟﻌﻠﻤﺎﺀ ،ﻛﻤﺎ ﺗـﺒﲔ ﺃﳘﻴـﺔ ﺩﻭﺭ
ﺍﻟﻮﺍﻟﺪﻳﻦ ﰲ ﺍﺧﺘﻴﺎﺭ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺼﺎﱀ ،ﺍﻟﺬﻱ ﻫﻮ ﻣﺮﺁﺓ ﻟﻘﺐ ﻭﻋﻘﻞ ﺍﻟﻄﻔﻞ ،ﻓﻤـﺎ ﻳﺴﺘﺤـﺴﻨﻪ
- ٧٣٢ﺷﻌﺐ ﺍﻹﳝﺎﻥ ( ١٥٤٥) (١٩٥ / ٣) -ﻭﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ) (٣٩١٣ﻣﻦ ﻃﺮﻕ ﻛﺜﲑﺓ ﻭﻫﻮ ﺻﺤﻴﺢ ﻟﻐﲑﻩ
ﻱ ) ( ٦٨٠ﻣﻦ ﻃﺮﻕ ﺿﻌﻴﻒ
ﺐ ﺍﹾﻟﺒ ﻐﺪﺍ ِﺩ
ﺨ ِﻄِﻴ ِ
ﺏ ﺍﻟﺴﺎ ِﻣ ِﻊ ِﻟ ﹾﻠ - ٧٣٣ﺍﹾﻟﺠﺎ ِﻣ ﻊ ِﻟﹶﺄ ﺧﻠﹶﺎ ِ
ﻕ ﺍﻟﺮﺍﻭِﻱ ﻭﺁﺩﺍ ِ
ﻱ ) ( ٨١٥ﺿﻌﻴﻒ
ﺐ ﺍﹾﻟﺒ ﻐﺪﺍ ِﺩ - ٧٣٤ﺍﹾﻟ ﹶﻔﻘِﻴ ﻪ ﻭﺍﹾﻟ ﻤﺘ ﹶﻔ ﱢﻘ ﻪ ِﻟ ﹾﻠ
ﺨﻄِﻴ ِ
ﻱ ) ( ٨١٦ﺻﺤﻴﺢ ﻟﻐﲑﻩ
ﺐ ﺍﹾﻟﺒ ﻐﺪﺍ ِﺩ - ٧٣٥ﺍﹾﻟ ﹶﻔﻘِﻴ ﻪ ﻭﺍﹾﻟ ﻤﺘ ﹶﻔ ﱢﻘ ﻪ ِﻟ ﹾﻠ
ﺨﻄِﻴ ِ
- ٧٣٦ﻧﻔﺴﻪ ) ( ٨١٧ﺻﺤﻴﺢ ﻟﻐﲑﻩ
- ٧٣٧ﻧﻔﺴﻪ ) ( ٨١٨ﺻﺤﻴﺢ ﻟﻐﲑﻩ
٢٩٨
ﺼ ﻐ ِﺮ
ﻭﻣﺎ ﺍﹾﻟ ِﻌ ﹾﻠ ﻢ ِﺇﻟﱠﺎ ﺑِﺎﻟﺘ ﻌﱡﻠ ِﻢ ﻓِﻲ ﺍﻟ ﺤﱡﻠ ِﻢ ﻓِﻲ ﺍﹾﻟ ِﻜﺒ ِﺮ
ﺤ ﹾﻠ ﻢ ِﺇﻟﱠﺎ ﺑِﺎﻟﺘ
ﻣﺎ ﺍﹾﻟ ِ
ﺠ ِﺮ
ﺤ ﺶ ﻓِﻲ ﺍﹾﻟ ﺖ ﻓِﻴ ِﻪ ﺍﹾﻟ ِﻌ ﹾﻠ ﻢ ﻛﹶﺎﻟﻨ ﹾﻘ ِ
ﺼﺒﺎ ﻟﹶﹶﺄﹾﻟ ﹶﻔ ﻴ
ﺐ ﺍﹾﻟ ﻤ ﻌﱠﻠ ﻢ ﻓِﻲ ﺍﻟ ﺐ ﺍﹾﻟ ﹶﻘ ﹾﻠ
ﻭﹶﻟ ﻮ ﹸﺛ ِﻘ
ﺱ ﹶﺃ ﻭ
ﺏ ،ﹶﻓ ﹶﻜﹶﺄﻧﻲ ﹶﺃﻧ ﹸﻈ ﺮ ِﺇﹶﻟﻴ ِﻪ ﻓِﻲ ِﻗ ﺮﻃﹶـﺎ ٍﺖ ﻭﹶﺃﻧﺎ ﺷﺎ ﻭ ﻋ ﻦ ِﺇﺑﺮﺍﻫِﻴ ﻢ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﻋ ﹾﻠ ﹶﻘ ﻤ ﹸﺔ" :ﻣﺎ ﺣ ِﻔ ﹾﻈ
ﻭ ﺭﹶﻗ ٍﺔ ".٧٣٨
ﺖ ِﻣﻨ ﻪ ،ﺷﻴﺌﹰﺎ ،ﻭﹶﺃﻧـﺎ
ﺸ ﺮ ﹶﺓ ﺳﻨ ﹰﺔ ،ﹶﻓﻤﺎ ﺳ ِﻤ ﻌ
ﺖ ﹶﻗﺘﺎ ﺩ ﹶﺓ ﻭﹶﺃﻧﺎ ﺍﺑ ﻦ ﹶﺃ ﺭﺑ ﻊ ﻋ
ﺴ
ﻭ ﻋ ﻦ ﻣ ﻌ ﻤ ٍﺮ ،ﻗﹶﺎ ﹶﻝ" :ﺟﺎﹶﻟ
ﺻ ﺪﺭِﻱ ".٧٣٩ ﺏ ﻓِﻲ ﺴ ﻦ ِﺇﻟﱠﺎ ﻭ ﹶﻛﹶﺄﻧ ﻪ ﻣ ﹾﻜﺘﻮ
ﻚ ﺍﻟ
ﻓِﻲ ،ﺫﹶِﻟ
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺃﺭﺍﱐ ﻧﺴﻴﺖ ﻣﺎ ﺗﻌﻠﻤﺖ ﰲ ﺍﻟﻜﱪ ﻭﻟﺴﺖ ﺑﻨﺎﺀ ﻣﺎ ﺗﻌﻠﻤﺖ ﰲ ﺍﻟﺼﻐﺮ
ﻭﻣﺎ ﺍﻟﻌﻠ ﻢ ﺇﻻ ﺑﺎﻟﺘﻌﻠﻢ ﰲ ﺍﻟﺼﺒﺎ ﻭﻣﺎ ﺍﳊﹸﻠﻢ ﺇﻻ ﺑﺎﻟﺘﺤﻠﻢ ﰲ ﺍﻟﻜﱪ
ﻭﻣﺎ ﺍﻟﻌﻠﻢ ﺑﻌﺪ ﺍﻟﺸﻴﺐ ﺇﻻ ﺗﻌﺴﻒ ﺇﺫﺍ ﻛ ﹼﻞ ﻋﺰﻡ ﺍﳌﺮﺀ ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ
ﻭﻟﻮ ﻓﻠﻖ ﺍﻟﻘﻠﺐ ﺍﳌﻌﻠﻢ ﰲ ﺍﻟﺼﺒﺎ ﻷﺑﺼ ﺮ ﻓﻴﻪ ﺍﻟﻌﻠﻢ ﻛﺎﻟﻨﻘﺶ ﰲ ﺍﳊﺠﺮ
ﻭﻗﺪ ﺟﺎﺀﺕ ﺍﺣﺎﺩﻳﺚ ﻋﺪﻳﺪﺓ ﺃﻳﻀﹰﺎ ﲢﺚ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻢ ﰲ ﺍﻟﺼﻐﺮ ،ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ :ﻗﹶـﺎ ﹶﻝ
ﻂ ﺍﹾﻟ ﹸﻘﺮﺁ ﹸﻥ ِﺑﹶﻠﺤِ ﻤ ِﻪ ﻭ ﺩ ِﻣﻪِ ،ﻭ ﻣ ﻦ ﺗ ﻌﱠﻠ ﻤ ﻪ ﻓِـﻲ
ﷲ " :ﻣ ﻦ ﺗ ﻌﱠﻠ ﻢ ﺍﻟﹾ ﹸﻘﺮﺁ ﹶﻥ ﻓِﻲ ﺷﺒِﻴﺒِﺘ ِﻪ ﺍ ﺧﺘﹶﻠ ﹶ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺖ ِﻣﻨ ﻪ ﻭﻟﹶﺎ ﻳﺘ ﺮ ﹸﻛﻪ ،ﹶﻓﹶﻠ ﻪ ﹶﺃ ﺟ ﺮ ﻩ ﻣ ﺮﺗﻴ ِﻦ ".٧٤٠
ِﻛﺒ ِﺮ ِﻩ ﹶﻓﻬ ﻮ ﻳﻨ ﹶﻔِﻠ
ﺻِﺒﻴﺎ ".٧٤١ ﺤ ﹾﻜ ﻢ ﺤﺘِﻠ ﻢ ﹶﻓ ﹶﻘ ﺪ ﺃﹸﻭِﺗ ﻲ ﺍﹾﻟ
ﻭ ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎﺱٍ ،ﺭﹶﻓ ﻌ ﻪ ﻗﹶﺎ ﹶﻝ " :ﻣ ﻦ ﹶﻗ ﺮﹶﺃ ﺍﹾﻟ ﹸﻘﺮﺁ ﹶﻥ ﹶﻗﺒﻞﹶ ﹶﺃ ﹾﻥ ﻳ
ﻭﻟﻘﺪ ﻭﻋﻰ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﻮﻥ ﻭﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ﺃﻥ ﺗﻌﻠﻢ ﺍﻟﺼﻐﺎﺭ ﻟﻪ ﻛﺒﲑ ﺍﻷﺛﺮ ﰲ ﻧﺸﻮﺀ
ﺍﻟﻄﻔﻞ ﺍﻟﻌﻠﻤﻲ ،ﻭﳚﻌﻠﻪ ﺃﻗﻮﻯ ﺛﺒﺎﺗَﹰﺎ ﻭﺃﺭﺳﺦ ﰲ ﺍﻟﺬﺍﻛﺮﺓ ﳑﺎ ﻳﺘﻌﻠﻤﻪ ﺍﻹﻧﺴﺎﻥ ﻭﻫﻮ ﻛﺒﲑ .
ﻍ ﹸﻗﻠﹸﻮﺑﺎ
ﺴ ﻦ ﻳﻘﹸﻮ ﹸﻝ " :ﹶﻗ ﺪﻣﻮﺍ ِﺇﹶﻟﻴﻨﺎ ﹶﺃ ﺣﺪﺍﹶﺛ ﹸﻜ ﻢ ،ﹶﻓِﺈﻧ ﻬ ﻢ ﹶﺃ ﹾﻓ ﺮ ﹸ
ﺤﺐ ﻗﹶﺎ ﹶﻝ :ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ
ﻓ ﻌ ﻦ ﻳﺰِﻳ ﺪ ﺑ ِﻦ ﹶﺃﺑِﻲ ﺣﺒِﻴ ٍ
ﻚ ﹶﻟ ﻪ ﹶﺃﺗ ﻤ ﻪ ".٧٤٢
ﻆ ِﻟﻤﺎ ﺳ ِﻤﻌﻮﺍ ،ﹶﻓ ﻤ ﻦ ﹶﺃﺭﺍ ﺩ ﺍﻟﱠﻠ ﻪ ﻋ ﺰ ﻭ ﺟ ﱠﻞ ﹶﺃ ﹾﻥ ﻳِﺘ ﻢ ﹶﺫِﻟ
ﻭﹶﺃ ﺣ ﹶﻔ ﹸ
- ٧٣٨ﻧﻔﺴﻪ ) ( ٨١٩ﺻﺤﻴﺢ
- ٧٣٩ﻧﻔﺴﻪ ) ( ٨٢٠ﺻﺤﻴﺢ
- ٧٤٠ﺷﻌﺐ ﺍﻹﳝﺎﻥ ( ١٨٠٠) (٣٤٤ / ٣) -ﻣﻦ ﻃﺮﻕ ﺣﺴﻦ ﻟﻐﲑﻩ
- ٧٤١ﺷﻌﺐ ﺍﻹﳝﺎﻥ ( ١٧٩٨) (٣٤٣ / ٣) -ﻣﺮﻓﻮﻋﹰﺎ ﻭﻣﻮﻗﻮﻓﹰﺎ ﻭﺍﳌﻮﻗﻮﻑ ﺃﺻﺢ
ﻱ ) ( ٦٢ﻭﺍﳉﺎﻣﻊ ﻷﺧﻼﻕ ﺍﻟﺮﺍﻭﻱ ﻭﺁﺩﺍﺏ ﺍﻟﺴﺎﻣﻊ ﻟﻠﺨﻄﻴـﺐ
ﺻ ﹸﻞ ﺑﻴ ﻦ ﺍﻟﺮﺍﻭِﻱ ﻭﺍﹾﻟﻮﺍﻋِﻲ ﻟِﻠﺮﺍ ﻣ ﻬ ﺮ ﻣ ِﺰ
ﺙ ﺍﹾﻟﻔﹶﺎ ِ - ٧٤٢ﺍﹾﻟ ﻤ
ﺤ ﺪ ﹸ
ﺍﻟﺒﻐﺪﺍﺩﻱ ( ٢٦٨٣) -ﺣﺴﻦ
٢٩٩
ﺏ
ﺴﻴ ٍﻦ ﺍﹾﻟ ﻤ ﱢﻜ ﻲ ﻳ ﺪﻧِﻴﻨِﻲ ،ﹶﻓﻘﹶـﺎ ﹶﻝ ﻟﹶـ ﻪ ﹶﺃﺻـﺤﺎ
ﺵ" :ﻛﹶﺎ ﹶﻥ ﺍﺑ ﻦ ﹶﺃﺑِﻲ ﺣ
ﻭﻗﹶﺎ ﹶﻝ ِﺇ ﺳﻤﺎﻋِﻴ ﹸﻞ ﺑ ﻦ ﻋﻴﺎ ٍ
ﺴﹶﺄﻟﹸﻮ ﻩ ﻳ ﻮﻣﺎ ﻋ ﻦ
ﺚ :ﻧﺮﺍ ﻙ ﺗ ﹶﻘ ﺪ ﻡ ﻫﺬﹶﺍ ﺍﹾﻟ ﻐﻠﹶﺎ ﻡ ﺍﻟﺸﺎ ِﻣ ﻲ ﻭﺗ ﺆِﺛ ﺮ ﻩ ﻋﹶﻠﻴﻨﺎ ،ﹶﻓﻘﹶﺎ ﹶﻝِ" :ﺇﻧﻲ ﹸﺃ ﺅ ﻣﹸﻠ ﻪ ،ﹶﻓ
ﺤﺪِﻳ ِ ﺍﹾﻟ
ﺴ ﻲ ﺍﻟﺮﺍِﺑﻌـ ﹶﺔ، ﺙ ِﺑ ِﻪ ﻋ ﻦ ﺷ ﻬ ٍﺮِ ،ﺇﺫﹶﺍ ﺟ ﻤ ﻊ ﺍﻟ ﱠﻄﻌﺎ ﻡ ﹶﺃ ﺭﺑﻌﺎ ﹶﻓ ﹶﻘ ﺪ ﹶﻛ ﻤ ﹶﻞ ،ﹶﻓ ﹶﺬ ﹶﻛ ﺮ ﹶﺛﻠﹶﺎﺛﹰﺎ ﻭﻧ ِ ﺚ ﺣ ﺪ ﹶﺣﺪِﻳ ٍ
ﺖ :ﺣ ﺪﹶﺛﺘﻨﺎ ﻋ ﻦ ﺷ ﻬ ٍﺮ ﹶﺃﻧ ﻪ ِﺇﺫﹶﺍ ﺟ ﻤ ﻊ ﺍﻟ ﱠﻄﻌﺎ ﻡ
ﻒ ﺣ ﺪﹾﺛﺘ ﹸﻜ ﻢ ؟ ﹶﻓ ﹸﻘ ﹾﻠ ﻚ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻟِﻲ :ﹶﻛﻴ ﺴﹶﺄﹶﻟﻨِﻲ ﻋ ﻦ ﹶﺫِﻟ ﹶﻓ
ﺕ ﻋﹶﻠﻴ ِﻪ ﺍﹾﻟﹶﺄﻳﺪِﻱ، ﺿ ﻊ ،ﻭ ﹶﻛﹸﺜ ﺮ ﲔ ﻳﻮ ﹶﺃ ﺭﺑﻌﺎ ﹶﻓ ﹶﻘ ﺪ ﹶﻛ ﻤ ﹶﻞِ :ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﹶﺃ ﻭﹸﻟ ﻪ ﺣﻠﹶﺎﻟﹰﺎ ،ﻭ ﺳ ﻤ ﻲ ﻋﹶﻠﻴ ِﻪ ﺍﻟﱠﻠ ﻪ ِﺣ
ﻒ ﺗ ﺮ ﻭ ﹶﻥ ". ٧٤٣ﲔ ﻳ ﺮﹶﻓ ﻊ ،ﹶﻓﹶﺄ ﹾﻗﺒ ﹶﻞ ﻋﻠﹶﻰ ﺍﹾﻟ ﹶﻘ ﻮ ِﻡ ﹶﻓﻘﹶﺎ ﹶﻝ " :ﹶﻛﻴ
ﻭ ﺣ ِﻤ ﺪ ﺍﻟﱠﻠ ﻪ ِﺣ
ﺲ ﻋﺒﺪِ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﺍﹾﻟ ﻤﺒﺎ ﺭ ِﻙ ِﺑﹶﻠﻴ ٍﻞ ﻣﻌِﻲﺠِﻠ ِﺖ ﹶﺃ ﺳِﺒ ﻖ ِﺇﻟﹶﻰ ﻣ ﺤ ﻲ " :ﹸﻛﻨ ﺻﺒ ِ
ﻭﻗﺎﻝ ﺳﻌِﻴ ﺪ ﺑ ﻦ ﺭ ﺣ ﻤ ﹶﺔ ﺍﹾﻟﹶﺄ
ﺼﺒﻴﺎ ﹸﻥ،
ﻚ ﻫ ﺆﻟﹶﺎ ِﺀ ﺍﻟ ﺥ ،ﹶﻓﻘِﻴ ﹶﻞ ﹶﻟ ﻪ :ﹶﻗ ﺪ ﹶﻏﹶﻠﺒﻨﺎ ﻋﹶﻠﻴ ﺴﺒِ ﹸﻘﻨِﻲ ﹶﺃ ﺣ ﺪ ﻭﻳﺠِﻲ ُﺀ ﻫ ﻮ ﻣ ﻊ ﺍﹾﻟﹶﺄ ﺷﻴﺎ ِ ﹶﺃ ﹾﻗﺮﺍﻧِﻲ ،ﻟﹶﺎ ﻳ
ﹶﻓﻘﹶﺎ ﹶﻝ " :ﻫ ﺆﻟﹶﺎ ِﺀ ﹶﺃ ﺭﺟﻰ ِﻋﻨﺪِﻱ ِﻣﻨ ﹸﻜ ﻢ ؛ ﹶﺃﻧﺘ ﻢ ﹶﻛ ﻢ ﺗﻌِﻴﺸﻮ ﹶﻥ ،ﻭ ﻫ ﺆﻟﹶﺎ ِﺀ ﻋﺴﻰ ﺍﻟﱠﻠ ﻪ ﹶﺃ ﹾﻥ ﻳﺒﹸﻠ ﹶﻎ ِﺑ ِﻬ ﻢ ،ﻗﹶﺎ ﹶﻝ
ﺳﻌِﻴ ﺪ :ﹶﻓﻤﺎ ﺑ ِﻘ ﻲ ﹶﺃ ﺣ ﺪ ﹶﻏﻴﺮِﻱ ". ٧٤٤
ﺤﻴﻰ ﺑ ﻦ ﺣ ﻤﻴ ٍﺪ ﺍﻟ ﱠﻄﻮِﻳ ﹸﻞ :ﹶﺃﺗﻴﻨﺎ ﻳ ﻮﻣﺎ ﺣﻤﺎ ﺩ ﺑ ﻦ ﺳﹶﻠ ﻤ ﹶﺔ ﻭﺑﻴ ﻦ ﻳ ﺪﻳ ِﻪ ﺻِـﺒﻴﺎ ﹲﻥ ﻳﺤـ ﺪﹸﺛ ﻬ ﻢ، ﻭﻗﺎﻝ ﻳ
ﻚ ﻗﹶـ ﺪ ِﺟﹾﺌﻨـﺎ ﻙ ،ﺗ ﺮ ﹾﻛﺘﻨـﺎ ﺤ ﻦ ﻣﺸﺎِﻳ ﺦ ﹶﺃ ﻫِﻠ
ﻍ ﹶﻓ ﹸﻘ ﹾﻠﻨﺎ ﹶﻟ ﻪ :ﻳﺎ ﹶﺃﺑﺎ ﺳﹶﻠ ﻤ ﹶﺔ ،ﻧ
ﺴﻨﺎ ِﺇﹶﻟﻴ ِﻪ ﺣﺘﻰ ﹶﻓ ﺮ ﹶ
ﺠﹶﻠ
ﹶﻓ
ﻂ ﻧ ﻬ ٍﺮ ﻭ ﻣﻌِﻲ ﺩﹶﻟﻴ ﹲﺔ
ﺖ ﻓِﻴﻤﺎ ﻳﺮﻯ ﺍﻟﻨﺎِﺋ ﻢ ﹶﻛﹶﺄﻧﻲ ﻋﻠﹶﻰ ﺷ ﱢ ﺼﺒﻴﺎ ِﻥ ،ﻗﹶﺎ ﹶﻝ " :ﺭﹶﺃﻳ ﺖ ﻋﻠﹶﻰ ﻫ ﺆﻟﹶﺎ ِﺀ ﺍﻟ ﻭﹶﺃ ﹾﻗﺒ ﹾﻠ
ﺼﺒﻴﺎ ﹶﻥ ". ٧٤٥ ﹶﺃ ﺳﻘِﻲ ﹶﻓﺴِﻴﻠﹰﺎ ،ﹶﻓﺘﹶﺄ ﻭﹾﻟﺘ ﻪ ﻫ ﺆﻟﹶﺎ ِﺀ ﺍﻟ
ﺤ ﺮ ،ﻭﺻـﱠﻠﻴﻨﺎ ﻣﻌـ ﻪ ﻑِ " :ﺟﹾﺌﻨﺎ ِﺇﻟﹶﻰ ﺣﻤﺎ ِﺩ ﺑ ِﻦ ﺳﹶﻠ ﻤ ﹶﺔ ﻓِﻲ ﻳ ﻮ ٍﻡ ﺣﺎ ﺭ ﺷﺪِﻳ ِﺪ ﺍﹾﻟ ﻭﻗﹶﺎ ﹶﻝ ﹶﻓ ﻬ ﺪ ﺑ ﻦ ﻋ ﻮ ٍ
ﺠﻬـ ِﺪ، ﺐ ﹶﻟﻴ ٍﻞ ،ﻭ ﹶﻇﻨﻨﺎ ﹶﺃﻧ ﻪ ﺻﺎِﺋ ﻢ ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﺮ ِﺣ ﻤﻨﺎ ﻩ ِﻣﻤﺎ ِﺑ ِﻪ ﻣِـ ﻦ ﺍﹾﻟ ﺍﻟ ﱡﻈ ﻬ ﺮ ،ﻭﻛﹶﺎ ﹶﻥ ﺣﻤﺎ ﺩ ﺻﺎ ِﺣ
ﺴﹶﺄﹸﻟ ﻪ ﻋ ﻦ ﺷ ﻲ ٍﺀ ،ﹶﻓﺘ ﹶﻔ ﺮ ﹾﻗﻨﺎ ﻭﺑ ِﻘ ﻲ ﻣ ﻦ ﺑ ِﻘ ﻲ ،ﻗﹶﺎ ﹶﻝ" :ﹶﻓ ﺮ ﹶﻛ ﻊ ﺑ ﻌ ﺪ
ﻑ ﻋﻨ ﻪ ﻟﹶﺎ ﻧ
ﺼ ِﺮ ﻭﹶﺃ ﺟ ﻤ ﻌﻨﺎ ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﻧﻨ
ﺴﹶﺄﹶﻟ ﻪ
ﺙ ﹶﻓ ﺲ ،ﻓﹶﺎﻧﺒﺮﻯ ﹶﻟ ﻪ ﹸﻏﻠﹶﺎ ﻡ ﺣ ﺪ ﹲ ﺸ ﻤ ِ ﺠ ِﺪ ،ﻭﺳﺎ ﺭ ﻓِﻲ ﺍﻟ ﱠﻄﺮِﻳ ِﻖ ﻓِﻲ ﺍﻟ ﺴِﺝ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﻀ ِﺔ ﻭ ﺧ ﺮ
ﺍﹾﻟ ﹶﻔﺮِﻳ
ﺨ ِﺔ
ﺸﻴ
ﺾ ﻣـ ﺤ ﺪﹸﺛ ﻪ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓﻘﹶﺎ ﹶﻝ ﻟﹶـ ﻪ ﺑﻌـ
ﺲ ﻣ ﻌ ﻪ ﻳﺴﺎِﺋﹸﻠ ﻪ ﻭﻳ
ﺸ ﻤ ِ
ﻒ ﻓِﻲ ﺍﻟ ﻋ ﻦ ﺷ ﻲ ٍﺀ ﻣ ﻌ ﻪ ﹶﻓ ﻮﹶﻗ
ﺖ ﻣ ﻊ ﻫﺬﹶﺍ
ﻒ ،ﻭ ﻭﹶﻗ ﹾﻔ
ﻀ ﻌ ِ
ﻚ ِﻣ ﻦ ﺍﻟ
ﻚ ِﻟﻤﺎ ﺭﹶﺃﻭﺍ ِﺑ
ﺻﺤﺎﺑﻨﺎ ﻋﻨ ﻑ ﹶﺃ
ﺼﺮ
ﺠ ِﺪ :ﻳﺎ ﹶﺃﺑﺎ ﺳﹶﻠ ﻤ ﹶﺔ ،ﺍﻧ ﺴِ ﺍﹾﻟ ﻤ
ﻱ ) ( ٧٠٣ﻓﻴﻪ ﺟﻬﺎﻟﺔ
ﺐ ﺍﹾﻟﺒ ﻐﺪﺍ ِﺩ - ٧٥٢ﺍﹾﻟ ِﻜﻔﹶﺎﻳ ﹸﺔ ﻓِﻲ ِﻋ ﹾﻠ ِﻢ ﺍﻟ ﺮﻭﺍﻳ ِﺔ ِﻟ ﹾﻠ
ﺨﻄِﻴ ِ
ﺕ ﺍﹾﻟ ﹸﻜﺒﺮﻯ ﻟِﺎﺑ ِﻦ ﺳ ﻌ ٍﺪ ) ( ٢٥٠٤ﺻﺤﻴﺢ - ٧٥٣ﺍﻟ ﱠﻄﺒﻘﹶﺎ
ﻱ )( ٢٨٨
ﺙ ﺍﹾﻟﻔﹶﺎﺻِ ﹸﻞ ﺑﻴ ﻦ ﺍﻟﺮﺍﻭِﻱ ﻭﺍﹾﻟﻮﺍﻋِﻲ ﻟِﻠﺮﺍ ﻣ ﻬ ﺮ ﻣ ِﺰ - ٧٥٤ﺍﹾﻟ ﻤ
ﺤ ﺪ ﹸ
- ٧٥٥ﺟﻮﺍﻫﺮ ﺍﻷﺩﺏ (١١٥ / ١) -
- ٧٥٦ﺟﺎ ِﻣ ﻊ ﺑﻴﺎ ِﻥ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ )( ٤٩٠
٣٠٢
ﺕ ِﺑﻬﺎ ﹶﺛ ﺮ ﻭ ﹰﺓ ﺯﺍ ﺩ ﺍﱠﻟﺬِﻱ ﺯﺍ ﺩ ﻙ ﻓِﻲ ﺍﹾﻟ ﻐ ﻢ
ﻭ ﹸﻛﱠﻠﻤﺎ ﺍ ﺯ ﺩﺩ
ﺱ ﻓِﻲ ﺩ ﻫ ِﺮ ِﻫ ﻢ ﻟﹶﺎ ﻳ ﹾﻄﹸﻠﺒﻮ ﹶﻥ ﺍﹾﻟ ِﻌ ﹾﻠ ﻢ ﹸﻟ ﹾﻠ ﹶﻔ ﻬ ِﻢﺖ ﺍﻟﻨﺎ ِﺇﻧﻲ ﺭﹶﺃ ﻳ
ﺼ ِﻢ ﻭﺍﻟ ﱡﻈ ﹾﻠ ِﻢ ﺨ ﺻﺤﺎِﺑ ِﻬ ﻢ ﻭ ِﻋ ﺪ ﹰﺓ ِﻟ ﹾﻠ
ِﺇﻟﱠﺎ ﻣﺒﺎﻫﺎ ﹰﺓ ِﻟﹶﺄ
ﺨِﻠﻄﹸـﻮ ﻩ
ﺐ " :ﺗ ﻌﱠﻠﻤﻮﺍ ﺍﹾﻟ ِﻌ ﹾﻠ ﻢ ﹶﻓِﺈﺫﹶﺍ ﺗ ﻌﱠﻠ ﻤﺘﻤﻮﻩ ﻓﹶﺎ ﹾﻛ ِﻈﻤﻮﺍ ﻋﹶﻠﻴ ِﻪ ﻭﻟﹶـﺎ ﺗ ﻭﻗﹶﺎ ﹶﻝ ﻋِﻠ ﻲ ﺑ ﻦ ﹶﺃﺑِﻲ ﻃﹶﺎِﻟ ٍ
ﺠ ﹰﺔ ".ﺤ ﹶﻜ ﹰﺔ ﻣ ﺞ ِﻣ ﻦ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻣ ﺿ ﻚ ﺤ
ﺿِ ﺏ ؛ ﹶﻓِﺈ ﱠﻥ ﺍﹾﻟﻌﺎِﻟﻢِ ﺇﺫﹶﺍ ﺠ ﻪ ﺍﹾﻟ ﹸﻘﻠﹸﻮ ﺐ ﹶﻓﺘ ﻤ
ﻚ ﻭﻟﹶﺎ ِﺑﹶﻠ ِﻌ ٍﺤ ٍ ﻀِ ِﺑ
ﺤﻠﹾـ ِﻢ ﺐ ﻗﹶﺎ ﹶﻝ" :ﺗ ﻌﱠﻠﻤﻮﺍ ﺍﹾﻟ ِﻌ ﹾﻠ ﻢ ﻭﺗ ﺰﻳﻨﻮﺍ ﻣﻌـ ﻪ ﺑِﺎﹾﻟ ﻮﻗﹶـﺎ ِﺭ ﻭﺍﹾﻟ ِ ﻱ ﻋ ﻦ ﻋِﻠ ﻲ ﺑ ِﻦ ﹶﺃﺑِﻲ ﻃﹶﺎِﻟ ٍ ﻭ ﺭ ِﻭ
ﺐ ﺑـﺎ ِﻃﹸﻠ ﹸﻜ ﻢ ﺿﻌﻮﺍ ِﻟ ﻤ ﻦ ﺗﺘ ﻌﱠﻠﻤﻮ ﹶﻥ ِﻣﻨ ﻪ ﻭِﻟ ﻤ ﻦ ﺗ ﻌﱢﻠﻤﻮﻧ ﻪ ،ﻭﻟﹶﺎ ﺗﻜﹸﻮﻧﻮﺍ ﺟﺒﺎِﺑ ﺮ ﹶﺓ ﺍﹾﻟ ﻌﹶﻠﻤﺎ ِﺀ ﹶﻓﻴ ﹾﺬ ِﻫ
ﻭﺗﻮﺍ
ﺣ ﱠﻘ ﹸﻜ ﻢ ".
ﻭ ﺭﻭﻳﻨﺎ ﻋ ﻦ ﻣﻌﺎ ِﺫ ﺑ ِﻦ ﺟﺒ ٍﻞ ،ﹶﺃﻧ ﻪ ﻳﻘﹸﻮ ﹸﻝ ِﻣﹾﺜ ﹶﻞ ﹶﻗ ﻮ ِﻝ ﻋِﻠ ﻲ ﻫﺬﹶﺍ ﺳﻮﺍ ًﺀ ِﺇﻟﱠﺎ ﹶﺃ ﱠﻥ ِﻓ ﻲ ﺁ ِﺧ ِﺮ ﹶﻟ ﹾﻔﻈِـ ِﻪ:
ﺠ ﻬِﻠ ﹸﻜ ﻢ ".
" ﻭﻟﹶﺎ ﺗﻜﹸﻮﻧﻮﺍ ِﻣ ﻦ ﺟﺒﺎِﺑ ﺮ ِﺓ ﺍﹾﻟ ﻌﹶﻠﻤﺎ ِﺀ ؛ ﹶﻓﻠﹶﺎ ﻳ ﹶﻘ ﻮ ﻡ ِﻋ ﹾﻠ ﻤ ﹸﻜ ﻢ ِﺑ
ﻆ ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ ،ﻭﻋـ ﻦ ﻋﻤـ ﺮ ﺑـ ِﻦ ﺤ ِﻮ ﻫﺬﹶﺍ ﺍﻟﱠﻠ ﹾﻔ ِ ﻱ ﻫﺬﹶﺍ ﺍﹾﻟ ﻤ ﻌﻨﻰ ِﺑﻨ ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﻋ ﻤ ﺮ" :ﹶﻗ ﺪ ﺭ ِﻭ
ﺏ ﹶﺃﻳﻀﺎ ".٧٥٧ ﺨﻄﱠﺎ ِﺍﹾﻟ
ﺙ ،ﻭﻟﹶـﺎ ﺗ ﺪﻋـ ﻪ
ﻭ ﻋ ﻦ ﺯﻳ ِﺪ ﺑ ِﻦ ﹶﺃ ﺳﹶﻠ ﻢ ،ﹶﺃ ﱠﻥ ﹸﻟ ﹾﻘﻤﺎ ﹶﻥ ،ﻗﹶﺎ ﹶﻝ ﻟِﺎﺑِﻨ ِﻪ" :ﻳﺎ ﺑﻨ ﻲ ﻟﹶﺎ ﺗﺘ ﻌﱠﻠ ِﻢ ﺍﹾﻟ ِﻌ ﹾﻠ ﻢ ِﺇﻟﱠﺎ ِﻟﹶﺜﻠﹶـﺎ ٍ
ﻱ ِﺑ ِﻪ ﻭﻟﹶﺎ ِﻟﺘﺒﺎ ِﻫ ﻲ ِﺑ ِﻪ ﻭﻟﹶﺎ ِﻟﺘﺮﺍِﺋ ﻲ ِﺑ ِﻪ ،ﻭﻟﹶﺎ ﺗ ﺪ ﻋ ﻪ ﺯﻫﺎ ﺩ ﹰﺓ ،ﻭﻟﹶﺎ ﺣﻴـﺎ ًﺀ ﻣِـ ﻦ
ﺙ :ﻟﹶﺎ ﺗﺘ ﻌﱠﻠ ﻤ ﻪ ِﻟﺘﻤﺎ ِﺭ
ِﻟﹶﺜﻠﹶﺎ ٍ
ﺠﻬﺎﹶﻟ ِﺔ ".
ﺱ ﻭﻟﹶﺎ ِﺭﺿﺎ ﺑِﺎﹾﻟ ﺍﻟﻨﺎ ِ
ﻭﻗﹶﺎ ﹶﻝ ﺯﻳ ﺪ ﺑ ﻦ ﹶﺃ ﺳﹶﻠ ﻢ :ﻛﹶﺎ ﹶﻥ ﹸﻟ ﹾﻘﻤﺎ ﹸﻥ ِﻣ ﻦ ﺍﻟﻨ ﻮﺑ ِﺔ ،ﻭ ِﻣ ﻦ ﻣﻮﺍ ِﻋ ِﻈ ِﻪ ﻟِﺎﺑِﻨ ِﻪ ﹶﺃﻳﻀﺎ :ﻟﹶﺎ ﺗﺠـﺎ ِﺩ ِﻝ ﺍﹾﻟ ﻌﹶﻠﻤـﺎ َﺀ
ﺸِﺘﻤﻮ ﻙ ،ﻭﹶﻟﻜِـ ِﻦ ﺍﺻـِﺒ ﺮ ﻚ ﻭﻳـ ﺠ ﻬﻠﹸﻮﺍ ﻋﹶﻠﻴ ﺴ ﹶﻔﻬﺎ َﺀ ﹶﻓﻴ ﹶﻓﺘﻬﻮ ﹶﻥ ﻋﹶﻠﻴ ِﻬ ﻢ ﻭﻳ ﺮﹸﻓﻀﻮ ﻙ ﻭﻟﹶﺎ ﺗﺠﺎ ِﺩ ِﻝ ﺍﻟ
ﺤ ﻖ ﺑِﺎﹾﻟ ﻌﹶﻠﻤﺎ ِﺀ ﻣـ ﻦ ﺻـﺒ ﺮ ﹶﻟﻬـ ﻢ ﻚ ﹶﻓِﺈﻧﻤﺎ ﻳ ﹾﻠ
ﻚ ﻓِﻲ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻭِﻟ ﻤ ﻦ ﻫ ﻮ ﺩﻭﻧ ﻚ ِﻟ ﻤ ﻦ ﻫ ﻮ ﹶﻓ ﻮﹶﻗ ﺴ ﻧ ﹾﻔ
ﺲ ِﻣ ﻦ ِﻋ ﹾﻠ ِﻤ ِﻬ ﻢ ِﻓﻲ ِﺭ ﹾﻓ ٍﻖ ".٧٥٨ ﻭﹶﻟ ِﺰ ﻣ ﻬ ﻢ ﻭﺍ ﹾﻗﺘﺒ
ﺨ ﹾﺬ ِﻣﻨ ﻪ ،ﹶﻓِﺈ ﱠﻥ ﺍﹾﻟ ﻤ ﺮ َﺀ ﻋ ﺪ ﻭ ﻣﺎ ﺟ ِﻬ ﹶﻞ،
ﻉ ِﻣ ﻦ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﹶﻓ
ﺤﻴﻰ ﺑ ﻦ ﺧﺎِﻟ ٍﺪ ﻟِﺎﺑِﻨ ِﻪ " :ﻋﹶﻠﻴﻚ ِﺑ ﹸﻜ ﱢﻞ ﻧ ﻮ ٍ ﻭﻗﹶﺎ ﹶﻝ ﻳ
ﻭﹶﺃﻧﺎ ﹶﺃ ﹾﻛ ﺮ ﻩ ﹶﺃ ﹾﻥ ﺗﻜﹸﻮ ﹶﻥ ﻋ ﺪ ﻭ ﺷ ﻲ ٍﺀ ِﻣ ﻦ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ".
ﺸ ﺪ : ﻭﹶﺃﻧ
٣٠٥
ﻒ ﻫ ﻮ ﻳـﺎ
ﺻ ِﻞ ﹶﻓ ﺪ ﺧ ﹶﻞ ﻓﻨ ﹶﻈ ﺮ ِﻓﻴﻪِ ،ﹸﺛ ﻢ ﺧ ﺮﺝ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻟِﻲ :ﹶﻛﻴ
ﺖ ﹶﻟ ﻪ :ﺍ ﺭ ِﺟ ﻊ ِﺇﻟﹶﻰ ﺍ َﻷ
ﻓﹶﺎﻧﺘﻬﺮﻧِﻲ ،ﹶﻓ ﹸﻘ ﹾﻠ
ﻼ ﻡ؟
ﹸﻏ ﹶ
ﺖ.
ﺖ :ﻫ ﻮ ﺍﻟ ﺰﺑﻴ ﺮ ﺑ ﻦ ﻋ ِﺪﻱ ،ﻋ ﻦ ِﺇﺑﺮﺍ ِﻫﻴﻢ ،ﹶﻓﹶﺄ ﺧ ﹶﺬ ﺍﻟﻘﻠ ﻢ ِﻣﻨﻲ ،ﻭﹶﺃ ﺣ ﹶﻜ ﻢ ِﻛﺘﺎﺑﻪ ،ﻭﻗﹶﺎ ﹶﻝ :ﺻﺪ ﹾﻗ ﹸﻗ ﹾﻠ
ﺕ ﻋﹶﻠﻴﻪِ؟
ﺖ ِﺣﻴ ﻦ ﺭﺩﺩ ﻱ :ﺍﺑ ﻦ ﹶﻛ ﻢ ﹸﻛﻨ ﹶﻓ ِﻘﻴ ﹶﻞ ِﻟ ﹾﻠﺒﺨﺎ ِﺭ
ﺐ
ﺖ ﻛﺘـ ﺖ ﹶﻗ ﺪ ﺣﻔﻈ ﺸ ﺮ ﹶﺓ ﺳﻨﺔﹰ ،ﹸﻛﻨ
ﺖ ﻋ ﺖ ﻓِﻲ ِﺳ ﺸ ﺮ ﹶﺓ ﺳﻨﺔﹰ ،ﹶﻓﹶﻠﻤﺎ ﹶﻃ ﻌﻨ
ﻗﹶﺎ ﹶﻝ :ﺍﺑ ﻦ ِﺇ ﺣﺪﻯ ﻋ
ﺖ ﻣ ﻊ ﹸﺃﻣﻲ ﻭﹶﺃﺧِﻲ ﹶﺃ ﺣ ﻤ ﺪ ِﺇﻟﹶـﻰ ﻣﻜﱠـﺔﹶ، ﻼ ﻡ ﻫ ﺆ ﹶﻻﺀِ ،ﹸﺛ ﻢ ﺧﺮ ﺟ
ﺖ ﹶﻛ ﹶ
ﺍﺑ ِﻦ ﺍ ﹸﳌﺒﺎ ﺭ ِﻙ ﻭﻭِ ﻛﻴﻊٍ ،ﻭﻋﺮﻓ
ﺚ. ٧٦٢ ﳊ ِﺪﻳ ِﺐﺍ ﹶﺖ ﻓِﻲ ﻃﻠ ِ ﺖ ﺭ ﺟ ﻊ ﹶﺃﺧِﻲ ِﺑﻬﺎ! ﻭﲣﱠﻠ ﹾﻔ
ﺠ ﺠ ﹶﻓﹶﻠﻤﺎ ﺣ
ﻭﻗﺎﻝ ﺣﺎﺷﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ :ﻛﺎﻥ ﺍﻟﺒﺨﺎﺭﻱ ﳜﺘﻠﻒ ﻣﻌﻨﺎ ﺇﱃ ﻣﺸﺎﻳﺦ ﺍﻟﺒﺼﺮﺓ ﻭﻫﻮ ﻏـﻼﻡ ﻓـﻼ
ﻳﻜﺘﺐ ﺣﱴ ﺃﺗﻰ ﻋﻠﻰ ﺫﻟﻚ ﺃﻳﺎﻡ ﻓﻠﻤﻨﺎ ﻩ ﺑﻌﺪ ﺳﺘﺔ ﻋﺸﺮ ﻳﻮﻣﺎ ،ﻓﻘﺎﻝ :ﻗﺪ ﺃﻛﺜﺮﰎ ﻋﻠ ﻲ ﻓﺎﻋﺮﺿﻮﺍ
ﻋﻠ ﻲ ﻣﺎ ﻛﺘﺒﺘﻢ ،ﻓﺄﺧﺮﺟﻨﺎﻩ ﻓﺰﺍﺩ ﻋﻠﻰ ﲬﺴﺔ ﻋﺸﺮ ﺃﻟﻒ ﺣﺪﻳﺚ ،ﻓﻘﺮﺃﻫﺎ ﻛﻠﻬﺎ ﻋﻦ ﻇﻬﺮ ﻗﻠﺐ
ﺣﱴ ﺟﻌﻠﻨﺎ ﳓﻜﻢ ﻛﺘﺒﻨﺎ ﻣﻦ ﺣﻔﻈﻪ ". ٧٦٣
ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺣﻔﻈﻬﺎ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻻﺑﺘﺪﺍﺋﻴﺔ :
ﺐ ﺍﻟﻨﱯ – – ﻭﺣﺐ ﺍﻟﺴﻨﺔ،ﻭﺍﳊﺮﺹ ﻋﻠﻰ ﺍﻟﺘﺰﺍﻣﻬﺎ،ﻟـﺬﺍ
ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﺮﺑﻰ ﺍﻷﻃﻔﺎﻝ ﻋﻠﻰ ﺣ
ﻗﻤﺖ ﺑﺎﺧﺘﻴﺎﺭ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳉﺎﻣﻌﺔ ﺍﳍﺎﻣﺔ – ﻣـﻦ ﻛﺘـﺎﺏ ﺭﻳـﺎﺽ ﺍﻟـﺼﺎﳊﲔ
ﻭﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ – ﻭﻫﻲ ﺃﻛﺜﺮ ﻣﻦ ﻣﺌﺔ ﺣﺪﻳﺚ ﻟﻴﺤﻔﻈﻬﺎ ﺍﻷﻃﻔـﺎﻝ ﰱ ﺍﳌﺮﺣﻠـﺔ ﺍﻷﻭﱃ ﰒ
ﻳﺴﺘﻜﻤﻞ ﺑﻌﺪ ﺫﻟﻚ ﺣﻔﻆ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﰲ ﺍﳌﺮﺍﺣﻞ ﺍﻷﻋﻠﻰ ،ﻭﻳﻘﻮﻡ ﺍﳌﺮﰊ ﺑﺸﺮﺡ ﻣﺒـﺴﻂ
ﻟﻠﺤﺪﻳﺚ ﻭﺍﺳﺘﺨﺮﺍﺝ ﺍﻵﺩﺍﺏ ﺃﻭ ﺍﻷﺣﻜﺎﻡ ﺍﳌﺴﺘﻔﺎﺩﺓ ﻣﻦ ﺍﳊﺪﻳﺚ ﻣﻦ ﻛﺘﺎﺏ "ﻧﺰﻫﺔ ﺍﳌﺘﻘﲔ،ﺃﻭ
ﺩﻟﻴﻞ ﺍﻟﻘﺎﳊﲔ ﺃﻭ ﺗﻄﺮﻳﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ،ﺃﻭ ﺷـﺮﺡ ﺍﳌﻨﺘﻘـﻰ ﻣـﻦ ﺭﻳـﺎﺽ ﺍﻟـﺼﺎﳊﲔ
ﻟﻨﺼﺎﺭ،ﺃﻭﺷﺮﺡ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ"ﻟﻠﺸﻴﺦ ﺍﻟﻌﺜﻴﻤﲔ ﺭﲪﻪ ﺍﷲ،ﻭﻳﻨﺒﻐﻲ ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺍﻋﻲ ﺍﻟﺘﺒـﺴﻴﻂ
ﻷﺑﻌﺪ ﻣﺪﻯ.
ﻭﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻫﻲ:
- ٧٦٢ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ (٣٩٣ / ١٢) -ﻭ" ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ " ،٧ / ٢ﻭ" ـﺬﻳﺐ ﺍﻟﻜﻤـﺎﻝ " ،١١٦٩ :ﻭ" ﻃﺒﻘـﺎﺕ
ﺍﻟﺸﺎﻓﻌﻴﺔ " ﻟﻠﺴﺒﻜﻲ ،٢١٦ / ٢ﻭ" ﻣﻘﺪﻣﺔ ﺍﻟﻔﺘﺢ ".٤٧٩ ،٤٧٨ :
- ٧٦٣ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ -ﻁ ﺩﺍﺭ ﺍﻟﻔﻜﺮ (٤٧٨ / ١) -
٣٠٦
ﺨﺒِـ ﺮ
ﺏ ﻋﻠﹶـﻰ ﺍﹾﻟ ِﻤﻨﺒـ ِﺮ ﻳ
ﺨﻄﱠـﺎ ِ
ﺖ ﻋ ﻤ ﺮ ﺑ ﻦ ﺍﹾﻟ
ﺹ ﺍﻟﱠﻠﻴِﺜ ﻲ،ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ
-١ﻋ ﻦ ﻋ ﹾﻠ ﹶﻘ ﻤ ﹶﺔ ﺑ ِﻦ ﻭﻗﱠﺎ ٍ
ﺕ ،ﻭِﺇﻧﻤﺎ
ﷲ ﻳﻘﹸﻮ ﹸﻝِ :ﺇﻧﻤﺎ ﺍ َﻷ ﻋﻤﺎ ﹸﻝ ﺑِﺎﻟﻨﻴﺎ ِ ﺖ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﷲ ،ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ ﻚ ،ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍ ِ ِﺑ ﹶﺬِﻟ
ﷲ ﻭ ﺭﺳـﻮِﻟ ِﻪ ،ﻭ ﻣ ﻦ ﺠ ﺮﺗ ﻪ ِﺇﻟﹶـﻰ ﺍ ِ ﷲ ﻭ ﺭﺳﻮِﻟ ِﻪ ،ﹶﻓ ِﻬ
ﺠ ﺮﺗ ﻪ ِﺇﻟﹶﻰ ﺍ ِ ﺖ ِﻫ ﺉ ﻣﺎ ﻧﻮﻯ،ﻓﹶ ﻤ ﻦ ﻛﹶﺎﻧ ِﻟ ﹸﻜ ﱢﻞ ﺍ ﻣ ِﺮ ٍ
ﺠ ﺮﺗ ﻪ ِﺇﻟﹶﻰ ﻣﺎ ﻫﺎ ﺟ ﺮ ِﺇﹶﻟﻴـ ِﻪ.".ﻣﺘﻔـﻖ ﺤﻬﺎ ،ﹶﻓ ِﻬ ﺠ ﺮﺗ ﻪ ِﺇﻟﹶﻰ ﺩﻧﻴﺎ ﻳﺼِﻴﺒﻬﺎ،ﹶﺃ ﻭ ِﺇﻟﹶﻰ ﺍ ﻣ ﺮﹶﺃ ٍﺓ ﻳﻨ ِﻜ
ﺖ ِﻫ ﻛﹶﺎﻧ
ﻋﻠﹶﻰ ﺻﺤﺘﻪ.٧٦٤
ﺻ ﻮ ِﺭ ﹸﻛ ﻢ ﻭﹶﺃ ﻣﻮﺍِﻟ ﹸﻜ ﻢ
-٢ﻋ ﻦ ﹶﺃﺑِﻰ ﻫ ﺮﻳ ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِ » - -ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﹶﻻ ﻳﻨ ﹸﻈ ﺮ ِﺇﻟﹶﻰ
ﺴِﻠ ﻢ.٧٦٥ ﻭﹶﻟ ِﻜ ﻦ ﻳﻨ ﹸﻈ ﺮ ِﺇﻟﹶﻰ ﹸﻗﻠﹸﻮِﺑ ﹸﻜ ﻢ ﻭﹶﺃ ﻋﻤﺎِﻟ ﹸﻜ ﻢ « .ﺭﻭﺍﻩ ﻣ
ﺙ ﺍﺑ ﻦ ﻋﻤـ ﺮ ﺤ ﺪ ﹸ ﺏ ﺍﻟﻨِﺒ ﻰ - -ﻳ ﺻﺤﺎ ِ ﺖ ﺍ َﻷ ﹶﻏ ﺮ ﻭﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ﹶﺃ
-٣ﻋ ﻦ ﹶﺃﺑِﻰ ﺑ ﺮ ﺩ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﺳ ِﻤ ﻌ
ﺏ ﻓِﻰ ﺍﹾﻟﻴ ﻮ ِﻡ ِﺇﹶﻟﻴ ِﻪ ﻣِﺎﺋﹶـ ﹶﺔ
ﺱ ﺗﻮﺑﻮﺍ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ﹶﻓِﺈﻧﻰ ﺃﹶﺗﻮ
ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » - -ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﻟﻨﺎ
ﺴِﻠ ﻢ.٧٦٦ﻣ ﺮ ٍﺓ « .ﺭﻭﺍﻩ ﻣ
ﺠﺒﺎ َﻷ ﻣ ِﺮ ﺍﹾﻟ ﻤ ﺆ ِﻣ ِﻦ ِﺇ ﱠﻥ ﹶﺃ ﻣ ﺮ ﻩ ﹸﻛﻠﱠـ ﻪ ﺧﻴـ ﺮ
ﺐ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » - -ﻋ
ﺻ ﻬﻴ ٍ
-٤ﻋ ﻦ
ﺿﺮﺍ ُﺀ ﺻـﺒ ﺮ ﺲ ﺫﹶﺍ ﻙ َﻷ ﺣ ٍﺪ ِﺇ ﱠﻻ ِﻟ ﹾﻠ ﻤ ﺆ ِﻣ ِﻦ ﺇِ ﹾﻥ ﹶﺃﺻﺎﺑﺘ ﻪ ﺳﺮﺍ ُﺀ ﺷ ﹶﻜ ﺮ ﹶﻓﻜﹶﺎ ﹶﻥ ﺧﻴﺮﺍ ﹶﻟ ﻪ ﻭِﺇ ﹾﻥ ﹶﺃﺻﺎﺑﺘ ﻪ
ﻭﹶﻟﻴ
ﺴِﻠ ﻢ.٧٦٧ ﹶﻓﻜﹶﺎ ﹶﻥ ﺧﻴﺮﺍ ﹶﻟ ﻪ « .ﺭﻭﺍﻩ ﻣ
ﺴِﻠ ﻢ
ﺐ ﺍﹾﻟ ﻤ
ﻯ ﻭ ﻋ ﻦ ﹶﺃﺑِﻰ ﻫ ﺮﻳ ﺮ ﹶﺓ ﻋ ِﻦ ﺍﻟﻨِﺒ ﻰ - -ﻗﹶﺎ ﹶﻝ » ﻣﺎ ﻳﺼِﻴ ﺨ ﺪﺭِ -٥ﻋ ﻦ ﹶﺃﺑِﻰ ﺳﻌِﻴ ٍﺪ ﺍﹾﻟ
ﺸ ﻮ ﹶﻛ ِﺔ ﻳﺸﺎ ﹸﻛﻬﺎِ،ﺇ ﱠﻻ ﹶﻛﻔﱠـ ﺮ ﺐ ﻭ ﹶﻻ ﻫ ﻢ ﻭ ﹶﻻ ﺣ ﺰ ٍﻥ ﻭ ﹶﻻ ﹶﺃﺫﹰﻯ ﻭ ﹶﻻ ﹶﻏ ﻢ ﺣﺘﻰ ﺍﻟ ﺻ ٍ ﺐ ﻭ ﹶﻻ ﻭ ﺼ ٍ ِﻣ ﻦ ﻧ
ﺍﻟﱠﻠ ﻪ ِﺑﻬﺎ ِﻣ ﻦ ﺧﻄﹶﺎﻳﺎ ﻩ « ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ.٧٦٨
ﺼ ﺮ ﻋ ِﺔِ،ﺇﻧﻤﺎ
ﺸﺪِﻳ ﺪ ﺑِﺎﻟـ
ﺲ ﺍﻟ
-٦ﻋ ﻦ ﹶﺃﺑِﻰ ﻫ ﺮﻳ ﺮ ﹶﺓ - -ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ - -ﻗﹶﺎ ﹶﻝ » ﹶﻟﻴ
ﺐ «.ﻣﺘﻔﻖ ﻋﹶﻠﻴ ِﻪ.٧٦٩ﻀ ِ
ﺴ ﻪ ِﻋﻨ ﺪ ﺍﹾﻟ ﻐ
ﻚ ﻧ ﹾﻔ
ﺸﺪِﻳ ﺪ ﺍﱠﻟﺬِﻯ ﻳ ﻤِﻠ
ﺍﻟ
- ٧٨٤ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ١١٢١) -ﻭﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( (٤٥٢ / ٧) -ﻭ)-٢٢٧٣٥ (٢٢٣٧٧
- ٧٨٥ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( -١٧٨٣٢ (١٧٦٨٠)(٧٣ / ٦) -ﺻﺤﻴﺢ
- ٧٨٦ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٥٢٣) (٢٨٢ / ٢) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٦٨٥٧) -ﻭﺍﻟﻠﻔﻆ ﻻﺑﻦ ﺣﺒﺎﻥ
- ٧٨٧ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ١٥٥٦) -
- ٧٨٨ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (١٦٦) (٣٨٤ / ١) -ﻭﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٩) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ (١٦٢) -
- ٧٨٩ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٥٧٤) -
٣١١
ﻁ .ﺭﻭﺍﻩ
ﻚ ﺍﻟ ﺮﺑﺎ ﹸ
ﻼ ِﺓ،ﹶﻓ ﹶﺬِﻟ
ﺼﹶﻼ ِﺓ ﺑ ﻌ ﺪ ﺍﻟ
ﺼﹶﺨﻄﹶﺎ ِﺇﻟﹶﻰ ﺍﹾﻟ ﻤﺴﺎ ِﺟ ِﺪ،ﻭﺍﻧِﺘﻈﹶﺎ ﺭ ﺍﻟ
ﺕ ،ﻭ ﹶﻛﹾﺜ ﺮ ﹸﺓ ﺍﹾﻟ
ﺍﹾﻟ ﻤ ﹾﻜﺮﻭﻫﺎ ِ
ﺴِﻠ ﻢ.٧٩٠
ﻣ
ﻑ ﺻـ ﺪﹶﻗ ﹲﺔ
-٢٨ﻋ ﻦ ﺟﺎِﺑ ِﺮ ﺑ ِﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ - -ﻋ ِﻦ ﺍﻟﻨِﺒ ﻰ - -ﻗﹶﺎ ﹶﻝ » ﹸﻛ ﱡﻞ ﻣﻌـﺮﻭ ٍ
ﺴِﻠ ﻢ ﻣﻦ ﺭﻭﺍﻳﺔ ﺣﺬﻳﻔﺔ .٧٩١ﻱ .ﻭ ﺭﻭﺍ ﻩ ﻣ «.ﺭﻭﺍﻩ ﺍﹾﻟﺒﺨﺎ ِﺭ
ﻚ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ِ » - -ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﹶﻟﻴ ﺮﺿﻰ ﻋ ِﻦ ﺍﹾﻟ ﻌﺒ ِﺪ ﹶﺃ ﹾﻥ ﻳ ﹾﺄ ﹸﻛ ﹶﻞ ﺲ ﺑ ِﻦ ﻣﺎِﻟ ٍ -٢٩ﻋ ﻦ ﹶﺃﻧ ِ
ﺴِﻠ ﻢ.٧٩٢
ﺤ ﻤ ﺪ ﻩ ﻋﹶﻠﻴﻬﺎ « .ﺭﻭﺍﻩ ﻣ ﺸ ﺮﺑ ﹶﺔ ﹶﻓﻴ
ﺏ ﺍﻟ
ﺸ ﺮ
ﺤ ﻤ ﺪ ﻩ ﻋﹶﻠﻴ ﻬﺎ ﹶﺃ ﻭ ﻳ
ﺍ َﻷ ﹾﻛﹶﻠ ﹶﺔ ﹶﻓﻴ
ﺻ ﺪﹶﻗ ﹲﺔ
ﺴِﻠ ٍﻢ -٣٠ﻋ ﻦ ﹶﺃﺑِﻰ ﻣﻮﺳﻰ ﺍ َﻷ ﺷ ﻌ ِﺮىﱢ ﻌ ﻦ ﺟ ﺪ ِﻩ ﻋ ِﻦ ﺍﻟﻨِﺒ ﻰ - -ﻗﹶﺎ ﹶﻝ » ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ﻣ
ﻕ «.ﻗﹶﺎﻟﹸﻮﺍ ﹶﻓِﺈ ﹾﻥ ﻟﹶـ ﻢ ﺼ ﺪ
ﺴ ﻪ ﻭﻳﺘ
ﺠ ﺪ ﻗﹶﺎ ﹶﻝ » ﻳ ﻌ ﻤ ﹸﻞ ِﺑﻴ ِﺪ ِﻩ ﹶﻓﻴﻨ ﹶﻔ ﻊ ﻧ ﹾﻔ «.ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ﻳﺎ ﻧِﺒ ﻰ ﺍﻟﱠﻠ ِﻪ ﹶﻓ ﻤ ﻦ ﹶﻟ ﻢ ﻳ ِ
ﻑ «.ﻗﹶـﺎﻟﹸﻮﺍ ﻓﹶـِﺈ ﹾﻥ ﻟﹶـ ﻢ ﻳﺠِـ ﺪ.ﻗﹶـﺎ ﹶﻝ » ﹶﻓ ﹾﻠﻴ ﻌﻤـ ﹾﻞ ﲔ ﺫﹶﺍ ﺍﹾﻟﺤﺎ ﺟ ِﺔ ﺍﹾﻟ ﻤ ﹾﻠﻬـﻮ ﺠ ﺪ ﻗﹶﺎ ﹶﻝ » ﻳ ِﻌ ﻳ ِ
ﺻ ﺪﹶﻗ ﹲﺔ «.ﻣﺘﻔﻖ ﻋﹶﻠﻴ ِﻪ.٧٩٣
ﺸ ﺮ ﹶﻓِﺈﻧﻬﺎ ﹶﻟ ﻪ
ﻚ ﻋ ِﻦ ﺍﻟ
ﺴ
ﻑ ،ﻭﹾﻟﻴ ﻤ ِ
ﺑِﺎﹾﻟ ﻤ ﻌﺮﻭ ِ
ﺠﻨ ﹶﺔِ،ﺇ ﱠﻻ ﻣ ﻦ ﹶﺃﺑﻰ
-٣١ﻋ ﻦ ﹶﺃِﺑﻰ ﻫ ﺮﻳ ﺮ ﹶﺓ ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ - -ﻗﹶﺎ ﹶﻝ » ﹸﻛ ﱡﻞ ﹸﺃ ﻣﺘِﻰ ﻳ ﺪ ﺧﻠﹸﻮ ﹶﻥ ﺍﹾﻟ
ﺠﻨ ﹶﺔ ،ﻭ ﻣ ﻦ ﻋﺼﺎﻧِﻰ ﹶﻓﻘﹶـ ﺪ ﹶﺃﺑـﻰ «.ﻗﹶﺎﻟﹸﻮﺍ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻭ ﻣ ﻦ ﻳ ﹾﺄﺑﻰ ﻗﹶﺎ ﹶﻝ » ﻣ ﻦ ﹶﺃﻃﹶﺎ ﻋﻨِﻰ ﺩ ﺧ ﹶﻞ ﺍﹾﻟ
ﻱ.٧٩٤ «.ﺭﻭﺍﻩ ﺍﹾﻟﺒﺨﺎ ِﺭ
ﷲ ،ﻗﹶﺎ ﹶﻝ :ﻣ ﻦ ﺩﻋﺎ ِﺇﻟﹶﻰ ﻫﺪﻯ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﻪ ِﻣ ﻦ ﺍ َﻷﺟـ ِﺮ ِﻣﺜﹾـ ﹸﻞ -٣٢ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﺿﻼﹶﹶﻟ ٍﺔ ﻛﹶﺎ ﹶﻥ ﻋﹶﻠﻴ ِﻪ ِﻣ ﻦ ﺍ ِﻹﹾﺛ ِﻢ ِﻣﺜﹾـ ﹸﻞﺺ ِﻣ ﻦ ﹸﺃﺟﻮ ِﺭ ِﻫ ﻢ ﺷ ﻲ ٌﺀ ،ﻭ ﻣ ﻦ ﺩﻋﺎ ِﺇﻟﹶﻰ ﹸﺃﺟﻮ ِﺭ ﻣ ﻦ ﺗِﺒ ﻌ ﻪ ﹶﻻ ﻳﻨ ﹸﻘ
ﺴِﻠ ﻢ.٧٩٥
ﻚ ِﻣ ﻦ ﺁﺛﹶﺎ ِﻣ ِﻬ ﻢ ﺷﻴﺌﹰﺎ .ﺭﻭﺍﻩ ﻣ ﺺ ﹶﺫِﻟ ﺁﺛﹶﺎ ِﻡ ﻣ ﻦ ﺗِﺒ ﻌ ﻪ ﹶﻻ ﻳﻨ ﹸﻘ
ﺤ ﹸﺔ « ﹸﻗ ﹾﻠﻨﺎ ِﻟ ﻤ ﻦ ﻗﹶـﺎ ﹶﻝ » ِﻟﻠﱠـ ِﻪ
ﻯ ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻰ - -ﻗﹶﺎ ﹶﻝ » ﺍﻟﺪﻳ ﻦ ﺍﻟﻨﺼِﻴ -٣٣ﻋ ﻦ ﺗﻤِﻴ ٍﻢ ﺍﻟﺪﺍ ِﺭ
ﺴِﻠ ﻢ.٧٩٦
ﲔ ﻭﻋﺎ ﻣِﺘ ِﻬ ﻢ « .ﺭﻭﺍ ﻩ ﻣ
ﺴِﻠ ِﻤ
ﻭِﻟ ِﻜﺘﺎِﺑ ِﻪ ﻭِﻟ ﺮﺳﻮِﻟ ِﻪ ﻭ َﻷِﺋ ﻤ ِﺔ ﺍﹾﻟ ﻤ
- ٧٩٠ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (١٠٣٩) (٣١٤ / ٣) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٦١٠) -
- ٧٩١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٦٠٢١) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٢٣٧٥) -
- ٧٩٢ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ (٧١٠٨) -
- ٧٩٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ١٤٤٥) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٢٣٨٠) -
- ٧٩٤ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٧٢٨٠) -
- ٧٩٥ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (١١٢) (٣١٨ / ١) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ (٦٩٨٠) -
- ٧٩٦ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٢٠٥) -
٣١٢
ﺐ
ﺐ َﻷﺧِﻴ ِﻪ ﻣﺎ ﻳﺤِـ
ﺤ
ﺲ ﻋ ِﻦ ﺍﻟﻨِﺒ ﻰ - -ﻗﹶﺎ ﹶﻝ » ﻻ ﻳ ﺆ ِﻣ ﻦ ﺃﹶ ﺣ ﺪ ﹸﻛ ﻢ ﺣﺘﻰ ﻳ ِ
-٣٤ﻋ ﻦ ﹶﺃﻧ ٍ
ﺴ ِﻪ « ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ.٧٩٧ ِﻟﻨ ﹾﻔ ِ
ﷲ ،ﻳﻘﹸﻮ ﹸﻝ :ﻣ ﻦ ﺭﺃﹶﻯ ﻣِـﻨ ﹸﻜ ﻢ ﻣﻨﻜﹶـﺮﺍ ﺖ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﻱ ﻗﺎ ﹶﻝ :ﺳ ِﻤ ﻌ -٣٥ﻋﻦ ﺃﰊ ﺳﻌِﻴ ٍﺪ ﺍﳋﺪﺭ
ﻒ
ﻚ ﹶﺃﺿـ ﻌ ﺴﺘ ِﻄ ﻊ ﹶﻓِﺒ ﹶﻘ ﹾﻠﺒِـ ِﻪ ،ﻭ ﹶﺫِﻟ
ﺴﺘ ِﻄ ﻊ ﹶﺃ ﱠﻥ ﻳ ﻐﻴ ﺮ ﻩ ِﺑﻴ ِﺪ ِﻩ ﹶﻓِﺒِﻠﺴﺎِﻧ ِﻪ ،ﹶﻓِﺈ ﹾﻥ ﹶﻟ ﻢ ﻳ
ﹶﻓ ﹾﻠﻴ ﻐﻴ ﺮ ﻩ ِﺑﻴ ِﺪ ِﻩ،ﹶﻓِﺈ ﹾﻥ ﹶﻟ ﻢ ﻳ
ﺴِﻠ ﻢ.٧٩٨ ﺍ ِﻹﳝﺎ ِﻥ".ﺭﻭﺍﻩ ﻣ
ﺕ،ﻗﹶـﺎﻟﹸﻮﺍ:ﻳـﺎ ﺱ ﻓِﻲ ﺍﻟ ﱡﻄ ﺮﻗﹶﺎ ِ ﺠﻠﹸﻮ ﻱ:ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ،ﻗﹶﺎ ﹶﻝِ:ﺇﻳﺎ ﹸﻛ ﻢ ﻭﺍﹾﻟ ﺨ ﺪ ِﺭ
-٣٦ﻋ ﻦ ﹶﺃﺑِﻲ ﺳﻌِﻴ ٍﺪ ﺍﹾﻟ
ﺲ،ﹶﻓﹶﺄ ﻋﻄﹸﻮﺍ ﺍﻟ ﱠﻄﺮِﻳـ ﻖ ﺠِﻠ ﺙ ﻓِﻴﻬﺎ،ﻗﹶﺎ ﹶﻝ :ﹶﻓِﺈﺫﹶﺍ ﹶﺃﺑﻴﺘ ﻢ ِﺇ ﱠﻻ ﺍﹾﻟ ﻤ
ﺤ ﺪ ﹸ
ﺴﻨﺎ ﺑ ﺪ ﻧﺘ
ﺠِﻠ ِ
ﷲ،ﻣﺎ ﹶﻟﻨﺎ ِﻣ ﻦ ﻣ
ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﻼ ِﻡ،ﻭﺍ َﻷ ﻣ ﺮ
ﺴﹶﻒ ﺍ َﻷﺫﹶﻯ ،ﻭ ﺭ ﺩ ﺍﻟـ ﺼ ِﺮ ،ﻭ ﹸﻛ ﺾ ﺍﹾﻟﺒـ ﺣ ﱠﻘ ﻪ،ﻗﹶﺎﻟﹸﻮﺍ:ﻣﺎ ﺣ ﻖ ﺍﻟ ﱠﻄﺮِﻳـ ِﻖ ؟ ﻗﹶـﺎ ﹶﻝ:ﻏﹶـ
ﻑ،ﻭﺍﻟﻨ ﻬ ﻲ ﻋ ِﻦ ﺍﹾﻟ ﻤﻨ ﹶﻜ ِﺮ".ﺭﻭﺍﻩ ﻣﺴﻠﻢ.٧٩٩ ﺑِﺎﹾﻟ ﻤ ﻌﺮﻭ ِ
ﺏ ،ﻭِﺇﺫﹶﺍ
ﺙ ﻛﹶـ ﹶﺬ
ﺙ ِﺇﺫﹶﺍ ﺣ ﺪ ﹶ
ﻼ ﹲ
-٣٧ﻋ ﻦ ﹶﺃﺑِﻰ ﻫ ﺮﻳ ﺮ ﹶﺓ ﻋ ِﻦ ﺍﻟﻨِﺒ ﻰ - -ﻗﹶﺎ ﹶﻝ » ﺁﻳ ﹸﺔ ﺍﹾﻟ ﻤﻨﺎِﻓ ِﻖ ﹶﺛ ﹶ
ﻒ ،ﻭِﺇﺫﹶﺍ ﺍ ﺅﺗ ِﻤ ﻦ ﺧﺎ ﹶﻥ «.ﻣﺘﻔﻖ ﻋﹶﻠﻴ ِﻪ.٨٠٠
ﻭ ﻋ ﺪ ﹶﺃ ﺧﹶﻠ
ﺴِﻠﻤﻮ ﹶﻥ ﻣِـ ﻦ ﻟِـﺴﺎِﻧ ِﻪ
ﺴِﻠ ﻢ ﻣ ﻦ ﺳِﻠ ﻢ ﺍﹾﻟ ﻤ
ﷲ ﺑ ِﻦ ﻋ ﻤﺮٍﻭ ،ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ ،ﻗﹶﺎ ﹶﻝ:ﺍﹾﻟ ﻤ
-٣٨ﻋ ﻦ ﻋﺒ ِﺪ ﺍ ِ
ﻭﻳ ِﺪ ِﻩ،ﻭﺍﹾﻟ ﻤﻬﺎ ِﺟ ﺮ ﻣ ﻦ ﻫﺎ ﺟ ﺮ ﻣﺎ ﻧﻬﻰ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ .ﻣﺘﻔﻖ ﻋﹶﻠﻴ ِﻪ.٨٠١
ﺍﻟﻨﺼﻴﺤﺔ:ﻛﻠﻤﺔ ﻳﻌﱪ ﺎ ﻋﻦ ﲨﻠﺔ:ﻭﻫﻲ ﺇﺭﺍﺩﺓ ﺍﳋﲑ ﻟﻠﻤﻨﺼﻮﺭ ﻟﻪ ،ﻭﻟﻴﺲ ﳝﻜﻦ ﺃﻥ ﻳﻌﱪ ﻋﻦ ﻫﺬﻩ ﺍﻟﻠﻔﻈـﺔ ﺑﻜﻠﻤـﺔ ﻭﺍﺣـﺪﺓ
ﲢﺼﺮﻫﺎ ﻭﲡﻤﻊ ﻣﻌﻨﺎﻫﺎ ﻏﲑﻫﺎ ،ﻭﺃﺻﻞ ﺍﻟﻨﺼﻴﺤﺔ ﰲ ﺍﻟﻠﻐﺔ:ﺍﳋﻠﻮﺹ ،ﻭﻣﻌﲎ ﺍﻟﻨﺼﻴﺔ ﷲ ﻋﺰ ﻭﺟﻞ:ﺻﺤﺔ ﺍﻻﻋﺘﻘﺎﺩ ﰲ ﻭﺣﺪﺍﻧﻴﺘﻪ،
ﻭﺇﺧﻼﺹ ﺍﻟﻨﻴﺔ ﰲ ﻋﺒﺎﺩﺗﻪ ،ﻭﺍﻟﻨﺼﻴﺤﺔ ﻟﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ:ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ﺑﻪ ،ﻭﺍﻟﻌﻤﻞ ﲟﺎ ﻓﻴﻪ ،ﻭﺍﻟﻨﺼﻴﺤﺔ ﻟﺮﺳـﻮﻟﻪ :ﺍﻟﺘـﺼﺪﻳﻖ
ﺑﻨﺒﻮﺗﻪ ،ﻭﺑﺬﻝ ﺍﻟﻄﺎﻋﺔ ﻓﻴﻤﺎ ﺃﻣﺮ ﺑﻪ ﻭﻰ ﻋﻨﻪ ،ﻭﺍﻟﻨﺼﻴﺤﺔ ﻷﺋﻤﺔ ﺍﳌﺆﻣﻨﲔ:ﺃﻥ ﻳﻄﻴﻌﻬﻢ ﰲ ﺍﳊﻖ ،ﻭﻻ ﻳﺮﻯ ﺍﳋـﺮﻭﺝ ﻋﻠـﻴﻬﻢ
ﺑﺎﻟﺴﻴﻒ ﺇﺫﺍ ﺟﺎﺭﻭﺍ ،ﻭﺍﻟﻨﺼﻴﺤﺔ ﻟﻌﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ:ﺇﺭﺷﺎﺩﻫﻢ ﺇﱃ ﻣﺼﺎﳊﻬﻢ.ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﰲ ﺃﺣﺎﺩﻳـﺚ ﺍﻟﺮﺳـﻮﻝ / ١١) -
(٥٥٨
- ٧٩٧ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ١٣) -ﻭﻣﺴﻨﺪ ﺃﰊ ﻋﻮﺍﻧﺔ )( ٧٤
- ٧٩٨ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ١٨٦) -
ﺕ
ﻑ .ﻭﺍﹾﻟ ﻤﻨ ﹶﻜ ﺮ:ﺍ َْﻷ ﻣ ﺮ ﺍﹾﻟ ﹶﻘﺒِﻴ ﺢ .ﻭﹶﺃﻧﻜﹶـ ﺮ
ﻑ ﺍﹾﻟ ﻤ ﻌﺮﻭ ِ
ﻼ
ﻀ ﻢ ﺍﹾﻟﻤِﻴ ِﻢ ﻭ ﺳ ﹸﻜﻮ ِﻥ ﺍﻟﻨﻮ ِﻥ ﺍ ﺳ ﻢ ﻣ ﹾﻔﻌﻮ ٍﻝ ِﻣ ﻦ ﹶﺃﻧ ﹶﻜ ﺮ ﻭ ﻫ ﻮِ :ﺧ ﹶ
ﺍﹾﻟ ﻤﻨ ﹶﻜ ﺮ ﹸﻟ ﻐ ﹰﺔِ:ﺑ
ﺲ ِﻓﻴ ِﻪ ِﺭﺿﺎ ﺍﻟﱠﻠ ِﻪ ِﻣ ﻦ ﹶﻗ ﻮ ٍﻝ ﹶﺃ ﻭ ِﻓ ﻌ ٍﻞ
ﺡ:ﻣﺎ ﹶﻟﻴ
ﻼِﺻ ِﻄ ﹶ
ﺤ ﺪﺗ ﻪ .ﻭﺍﹾﻟ ﻤﻨ ﹶﻜ ﺮ ﻓِﻲ ﺍ ِﻻ
ﺕ ﺣ ﱠﻘ ﻪ :ﺟ ﻋﹶﻠﻴ ِﻪ ِﻓ ﻌﹶﻠ ﻪ ِﺇﻧﻜﹶﺎﺭﺍ:ﺇِﺫﹶﺍ ِﻋﺒﺘ ﻪ ﻭﻧ ﻬﻴﺘﻪ ،ﻭﹶﺃﻧ ﹶﻜ ﺮ
ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ (١٢٣ / ٣٩) -
- ٧٩٩ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٥٩٥) (٣٥٦ / ٢) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ (٥٦٨٥) -
- ٨٠٠ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٣٣) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ (١٢٢٠) -
٣١٣
ﺲ
ﺲ « .ﹶﻗﺎﻟﹸﻮﺍ ﺍﹾﻟ ﻤ ﹾﻔﻠِـ
-٣٩ﻋ ﻦ ﹶﺃﺑِﻰ ﻫ ﺮﻳ ﺮ ﹶﺓ ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ - -ﻗﹶﺎ ﹶﻝ » ﹶﺃﺗ ﺪﺭﻭ ﹶﻥ ﻣﺎ ﺍﹾﻟ ﻤ ﹾﻔِﻠ
ﺻﻴﺎ ٍﻡ
ﻼ ٍﺓ ﻭ ِ
ﺼﹶ ﺲ ِﻣ ﻦ ﹸﺃ ﻣﺘِﻰ ﻳ ﹾﺄﺗِﻰ ﻳ ﻮ ﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ ِﺑ
ﻉ .ﹶﻓﻘﹶﺎ ﹶﻝ » ِﺇ ﱠﻥ ﺍﹾﻟ ﻤ ﹾﻔِﻠ ﻓِﻴﻨﺎ ﻣ ﻦ ﹶﻻ ِﺩ ﺭ ﻫ ﻢ ﹶﻟ ﻪ ﻭ ﹶﻻ ﻣﺘﺎ
ﺏ ﻫﺬﹶﺍ ﹶﻓﻴ ﻌﻄﹶﻰﺿ ﺮ ﻚ ﺩ ﻡ ﻫﺬﹶﺍ ﻭ ﻑ ﻫﺬﹶﺍ ﻭﹶﺃ ﹶﻛ ﹶﻞ ﻣﺎ ﹶﻝ ﻫﺬﹶﺍ ﻭ ﺳ ﹶﻔ ﻭ ﺯﻛﹶﺎ ٍﺓ ﻭﻳ ﹾﺄﺗِﻰ ﹶﻗ ﺪ ﺷﺘ ﻢ ﻫﺬﹶﺍ ﻭﹶﻗ ﹶﺬ
ﺴﻨﺎﺗ ﻪ ﹶﻗﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﻳ ﹾﻘﻀﻰ ﻣﺎ ﻋﹶﻠﻴ ِﻪ ﹸﺃﺧِـ ﹶﺬ ﻣِـ ﻦ ﺖ ﺣ ﺴﻨﺎِﺗ ِﻪ ﹶﻓِﺈ ﹾﻥ ﹶﻓِﻨﻴ
ﺴﻨﺎِﺗ ِﻪ ﻭ ﻫﺬﹶﺍ ِﻣ ﻦ ﺣ ﻫﺬﹶﺍ ِﻣ ﻦ ﺣ
ﺴِﻠ ﻢ.٨٠٢ ﺡ ﻓِﻰ ﺍﻟﻨﺎ ِﺭ « .ﺭﻭﺍﻩ ﻣ ﺖ ﻋﹶﻠﻴ ِﻪ ﹸﺛ ﻢ ﹸﻃ ِﺮ ﺧﻄﹶﺎﻳﺎ ﻫ ﻢ ﹶﻓ ﹸﻄ ِﺮ ﺣ
ﻀ ﻪﺸ ﺪ ﺑ ﻌ -٤٠ﻋ ﻦ ﹶﺃﺑِﻰ ﻣﻮﺳﻰ ﻋ ِﻦ ﺍﻟﻨِﺒ ﻰ - -ﻗﹶﺎ ﹶﻝ » ِﺇ ﱠﻥ ﺍﹾﻟ ﻤ ﺆ ِﻣ ﻦ ِﻟ ﹾﻠ ﻤ ﺆ ِﻣ ِﻦ ﻛﹶﺎﹾﻟﺒﻨﻴﺎﻥِ ،ﻳ
ﻚ ﹶﺃﺻﺎِﺑ ﻌ ﻪ .ﻣﺘ ﹶﻔ ﻖ ﻋﹶﻠﻴ ِﻪ.٨٠٣
ﺑ ﻌﻀﺎ « .ﻭ ﺷﺒ
ﲔ ﻓِﻲ ﺗﻮﺍ ﺩ ِﻫ ﻢ ﻭﺗﺮﺍ ﺣ ِﻤ ِﻬ ﻢ
ﷲ :ﻣﹶﺜ ﹸﻞ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ ﺸ ٍﲑ،ﻗﹶﺎ ﹶﻝ:ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ -٤١ﻋ ِﻦ ﺍﻟﻨ ﻌﻤﺎ ِﻥ ﺑ ِﻦ ﺑ ِ
ﺤﻤـﻰ. ﺴ ﻬ ِﺮ ﻭﺍﹾﻟ
ﺴ ِﺪ ﺑِﺎﻟـ ﺠ ﻀ ﻮ،ﺗﺪﺍﻋﻰ ﹶﻟ ﻪ ﺳﺎِﺋ ﺮ ﺍﹾﻟ
ﺴ ِﺪِ،ﺇﺫﹶﺍ ﺍ ﺷﺘﻜﹶﻰ ِﻣﻨ ﻪ ﻋ
ﺠﻭﺗﻌﺎ ﹸﻃ ِﻔ ِﻬ ﻢ ،ﻣﹶﺜ ﹸﻞ ﺍﹾﻟ
ﺭﻭﺍﻩ ﻣﺴﻠﻢ.٨٠٤
ﺱ ﹶﻻ ﻳ ﺮ ﺣﻤـ ﻪ
٤٢ﻋ ﻦ ﺟﺮِﻳ ِﺮ ﺑ ِﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » - -ﻣ ﻦ ﹶﻻ ﻳ ﺮ ﺣ ِﻢ ﺍﻟﻨﺎ
٨٠٥
ﺍﻟﱠﻠ ﻪ ﻋ ﺰ ﻭ ﺟ ﱠﻞ « .ﺭﻭﺍﻩ ﻣﺴﻠﻢ
ﺏ ﹶﺃ ﱠﻥ ﺳﺎِﻟﻤﺎ ﹶﺃ ﺧﺒ ﺮ ﻩ ﹶﺃ ﱠﻥ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ﻦ ﻋ ﻤ ﺮ - -ﹶﺃ ﺧﺒ ﺮ ﻩ ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ -٤٣ﻋ ِﻦ ﺍﺑ ِﻦ ِﺷﻬﺎ ٍ
ﺴِﻠ ﻤ ﻪ ،ﻭ ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﻓِﻰ ﺣﺎ ﺟ ِﺔ ﹶﺃﺧِﻴ ِﻪ ﹶﻛﺎ ﹶﻥ ﺴِﻠ ِﻢ ،ﹶﻻ ﻳ ﹾﻈِﻠ ﻤ ﻪ ﻭ ﹶﻻ ﻳ ﺴِﻠ ﻢ ﹶﺃﺧﻮ ﺍﹾﻟ ﻤ
- -ﻗﹶﺎ ﹶﻝ » ﺍﹾﻟ ﻤ
ﺕ ﻳ ﻮ ِﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ ،ﻭ ﻣ ﻦ
ﺝ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻪ ﹸﻛ ﺮﺑ ﹰﺔ ِﻣ ﻦ ﹸﻛ ﺮﺑﺎ ِ
ﺴِﻠ ٍﻢ ﹸﻛ ﺮﺑ ﹰﺔ ﹶﻓ ﺮ
ﺝ ﻋ ﻦ ﻣ
ﺍﻟﱠﻠ ﻪ ﻓِﻰ ﺣﺎ ﺟِﺘ ِﻪ ،ﻭ ﻣ ﻦ ﹶﻓ ﺮ
ﺴِﻠﻤﺎ ﺳﺘ ﺮ ﻩ ﺍﻟﱠﻠ ﻪ ﻳ ﻮ ﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ «.ﻣﺘﻔﻖ ﻋﹶﻠﻴ ِﻪ.٨٠٦
ﺳﺘ ﺮ ﻣ
- ٨٠١ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ١٠) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ (١٧١) -ﻋﻦ ﺟﺎﺑﺮ ﺍﳉﻤﻠﺔ ﺍﻷﻭﱃ ﻭﺻـﺤﻴﺢ ﺍﺑـﻦ
ﺣﺒﺎﻥ (٢٣٠) (٤٦٧ / ١) -
- ٨٠٢ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٦٧٤٤) -
- ٨٠٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٤٨١) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٦٧٥٠) -
- ٨٠٤ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٦٧٥١) -
- ٨٠٥ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٦١٧٢) -
- ٨٠٦ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٢٤٤٢) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٦٧٤٣) -
٣١٤
ﺼ ﺮ ﹶﺃﺧﺎ ﻙ ﻇﹶﺎِﻟﻤﺎ ﹶﺃ ﻭ ﻣ ﹾﻈﻠﹸﻮﻣـﺎ
ﺲ - -ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » - -ﺍﻧ
-٤٤ﻋ ﻦ ﹶﺃﻧ ٍ
ﺼ ﺮ ﻩ
ﻒ ﹶﺃﻧـ
ﺖ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻇﹶﺎِﻟﻤﺎ ﹶﻛﻴ ﺼ ﺮ ﻩ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻣ ﹾﻈﻠﹸﻮﻣﺎ،ﹶﺃﹶﻓ ﺮﹶﺃ ﻳ
«.ﹶﻓﻘﹶﺎ ﹶﻝ ﺭ ﺟ ﹲﻞ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃﻧ
ﻱ.٨٠٧ ﺼ ﺮ ﻩ «.ﺭﻭﺍﻩ ﺍﹾﻟﺒﺨﺎ ِﺭ ﻚ ﻧ ﺠ ﺰ ﻩ ﹶﺃ ﻭ ﺗ ﻤﻨ ﻌ ﻪ ِﻣ ﻦ ﺍﻟ ﱡﻈ ﹾﻠ ِﻢ،ﹶﻓِﺈ ﱠﻥ ﹶﺫِﻟ
ﺤ
ﻗﹶﺎ ﹶﻝ » ﺗ
ﺖ «.ﻗِﻴ ﹶﻞ
ﺴِﻠ ِﻢ ِﺳ ﺴِﻠ ِﻢ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤ
-٤٥ﻋ ﻦ ﹶﺃﺑِﻰ ﻫ ﺮﻳ ﺮ ﹶﺓ ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ - -ﻗﹶﺎ ﹶﻝ » ﺣ ﻖ ﺍﹾﻟ ﻤ
ﺼ ﺢ
ﻚ ﻓﹶﺎﻧ
ﺤ ﺼﺴﱢﻠ ﻢ ﻋﹶﻠﻴ ِﻪ ﻭِﺇﺫﹶﺍ ﺩﻋﺎ ﻙ ﹶﻓﹶﺄ ِﺟﺒ ﻪ ﻭِﺇﺫﹶﺍ ﺍ ﺳﺘﻨ
ﻣﺎ ﻫ ﻦ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ » ِﺇﺫﹶﺍ ﹶﻟﻘِﻴﺘ ﻪ ﹶﻓ
ﺕ ﻓﹶﺎﺗِﺒ ﻌ ﻪ «.ﺭﻭﺍﻩ ﻣﺴﻠﻢ.٨٠٨ ﺽ ﹶﻓ ﻌ ﺪ ﻩ ﻭِﺇﺫﹶﺍ ﻣﺎ
ﺴ ﻤﺘ ﻪ ﻭِﺇﺫﹶﺍ ﻣ ِﺮ ﺤ ِﻤ ﺪ ﺍﻟﱠﻠ ﻪ ﹶﻓ
ﺲ ﹶﻓ
ﹶﻟ ﻪ ﻭِﺇﺫﹶﺍ ﻋ ﹶﻄ
ﻼﻣﺎ ﻓِـﻲ َِﺣﺠـ ِﺮ ﺖ ﹸﻏ ﹶﺐ ﺑ ِﻦ ﹶﻛﻴﺴﺎ ﹶﻥ،ﹶﺃﻧ ﻪ ﺳ ِﻤ ﻊ ﻋ ﻤ ﺮ ﺑ ﻦ ﹶﺃﺑِﻲ ﺳﹶﻠ ﻤ ﹶﺔ ﻳﻘﹸﻮ ﹸﻝ :ﹸﻛﻨ -٤٦ﻋ ﻦ ﻭ ﻫ ِ
ﻼ ﻡ،ﺳـ ﻢ ﷲ :ﻳـﺎ ﹸﻏ ﹶ ﺤ ﹶﻔ ِﺔ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻟِﻲ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺼ ﺶ ﻓِﻲ ﺍﻟ ﺖ ﻳﺪِﻱ ﺗﻄِﻴ ﷲ ،ﻭﻛﹶﺎﻧ ﺭﺳﻮ ِﻝ ﺍ ِ
ﻚ ِﻃ ﻌ ﻤﺘِﻲ ﺑ ﻌ ﺪ.ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ.٨٠٩ ﺖ ِﺗ ﹾﻠ ﻚ .ﹶﻓﻤﺎ ﺯﺍﹶﻟ
ﻚ ،ﻭ ﹸﻛ ﹾﻞ ِﻣﻤﺎ ﻳﻠِﻴ ﷲ ،ﻭ ﹸﻛ ﹾﻞ ﺑﻴﻤِﻴِﻨ ﺍَ
ﺐ ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ﻋ ﻦ ﺟ ﺪ ِﻩ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺭﺳـﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ » - -ﻣـﺮﻭﺍ -٤٧ﻋ ﻦ ﻋ ﻤﺮِﻭ ﺑ ِﻦ ﺷ ﻌﻴ ٍ
ﲔ ﻭﹶﻓ ﺮﻗﹸـﻮﺍ
ﺸ ِﺮ ﺳِـِﻨ
ﺿ ِﺮﺑﻮ ﻫ ﻢ ﻋﹶﻠﻴﻬﺎ ﻭ ﻫ ﻢ ﹶﺃﺑﻨﺎ ُﺀ ﻋ
ﲔ ﻭﺍ ﻼ ِﺓ ﻭ ﻫ ﻢ ﹶﺃﺑﻨﺎ ُﺀ ﺳﺒ ِﻊ ِﺳِﻨ
ﺼﹶﹶﺃ ﻭ ﹶﻻ ﺩ ﹸﻛ ﻢ ﺑِﺎﻟ
ﺑﻴﻨ ﻬ ﻢ ﻓِﻰ ﺍﹾﻟ ﻤﻀﺎ ِﺟ ِﻊ « .ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ.٨١٠
-٤٨ﻋ ﻦ ﹶﺃﺑِﻰ ﻫ ﺮﻳ ﺮ ﹶﺓ - -ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » - -ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﻳ ﺆ ِﻣ ﻦ ﺑِﺎﻟﱠﻠ ِﻪ ﻭﺍﹾﻟﻴ ﻮ ِﻡ
ﻼ ﻳ ﺆ ِﺫ ﺟﺎ ﺭ ﻩ ،ﻭ ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﺖ ،ﻭ ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﻳ ﺆ ِﻣ ﻦ ﺑِﺎﻟﱠﻠ ِﻪ ﻭﺍﹾﻟﻴ ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ ﹶﻓ ﹶ
ﺼ ﻤ ﺍﻵ ِﺧ ِﺮ ﹶﻓ ﹾﻠﻴ ﹸﻘ ﹾﻞ ﺧﻴﺮﺍ،ﹶﺃ ﻭ ِﻟﻴ
ﺿﻴ ﹶﻔ ﻪ « .ﻣﺘﻔﻖ ﻋﹶﻠﻴ ِﻪ.٨١١ ﻳ ﺆ ِﻣ ﻦ ﺑِﺎﻟﱠﻠ ِﻪ ﻭﺍﹾﻟﻴ ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ ﹶﻓ ﹾﻠﻴ ﹾﻜ ِﺮ ﻡ
ﷲ ﻋـ ﺰ ﺐ ِﺇﻟﹶﻰ ﺍ ِ ﻱ ﺍﹾﻟ ﻌ ﻤ ﹸﻞ ﹶﺃ ﺣ
ﺖ ﺍﻟﻨِﺒ ﻲ :ﹶﺃ ﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺳﹶﺄﹾﻟ -٤٩ﻋﻦ ﻋﺒ ِﺪ ﺍ ِ
ﻱ ؟ ﻗﹶﺎ ﹶﻝ:ﺖ :ﹸﺛ ﻢ ﹶﺃ
ﻱ ؟ ﻗﹶﺎ ﹶﻝِ" :ﺑ ﺮ ﺍﹾﻟﻮﺍِﻟ ﺪﻳ ِﻦ " ،ﹸﻗ ﹾﻠ
ﺖ :ﹸﺛ ﻢ ﹶﺃ ﺼﻠﹶﺎ ﹸﺓ ِﻟ ﻮ ﹾﻗِﺘﻬﺎ " ،ﹸﻗ ﹾﻠ
ﻭ ﺟ ﱠﻞ ؟ ﻗﹶﺎ ﹶﻝ" :ﺍﻟ
ﷲ "ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ.٨١٢ ﺠﻬﺎ ﺩ ِﻓﻲ ﺳﺒِﻴ ِﻞ ﺍ ِ"ﺍﹾﻟ ِ
- ٨١٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٥٩٨٦) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ - ( ٦٦٨٨) -ﺍﻷﺛﺮ:ﺍﻷﺟﻞ -ﻳﻨﺴﺄ:ﻳﺆﺧﺮ
- ٨١٤ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٦٦٧٥) -
- ٨١٥ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ -ﺍﳌﻜﱰ ( ٢٠٤٤) -ﺻﺤﻴﺢ
ﺐ.
ﺴ ﻦ ﹶﻏﺮِﻳ - ٨١٦ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ -ﺍﳌﻜﱰ ( ٢١٣٩) -ﹶﻗﺎ ﹶﻝ ﹶﺃﺑﻮ ﻋِﻴﺴﻰ ﻫﺬﹶﺍ ﺣﺪِﻳ ﹲ
ﺚ ﺣ
- ٨١٧ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ -ﺍﳌﻜﱰ ( ٤٨٣٥) -ﺻﺤﻴﺢ ﻟﻐﲑﻩ
- ٨١٨ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ١٧٤) -
٣١٦
ﻑ ﺍﻟﻠﱠـ ﻪ ،ﻭ ﺭ ﺟ ﹲﻞ
ﺴﻬﺎ ﹶﻓﻘﹶﺎ ﹶﻝِ:ﺇﻧﻲ ﹶﺃﺧﺎ
ﺐ ﻭ ﺟﻤﺎ ٍﻝ ِﺇﻟﹶﻰ ﻧ ﹾﻔ ِ
ﺼ ٍ
ﺕ ﻣﻨ ِ
ﻭﺗ ﹶﻔ ﺮﻗﹶﺎ ،ﻭ ﺭ ﺟ ﹲﻞ ﺩ ﻋﺘ ﻪ ﺍ ﻣ ﺮﹶﺃ ﹲﺓ ﺫﹶﺍ
ﺼ ﺪﹶﻗ ٍﺔ ﹶﻓﹶﺄ ﺧﻔﹶﺎﻫﺎ ﺣﺘﻰ ﹶﻻ ﺗ ﻌﹶﻠ ﻢ ِﺷﻤﺎﹸﻟ ﻪ ﻣﺎ ﺗﻨ ِﻔ ﻖ ﻳﻤِﻴﻨ ﻪ".ﻣﺘﻔﻖ ﻋﹶﻠﻴ ِﻪ.٨١٩ ﻕ ِﺑ ﺼ ﺪ ﺗ
ﺠﻨ ﹶﺔ ﺣﺘـﻰ
ﷲ :ﻭﺍﱠﻟﺬِﻱ ﻧ ﹾﻔﺴِﻲ ِﺑﻴ ِﺪ ِﻩ ﹶﻻ ﺗ ﺪ ﺧﻠﹸﻮﺍ ﺍﹾﻟ -٥٧ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ،ﻗﹶﺎ ﹶﻝ:ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﻼ ﻡ
ﺴﹶﺗ ﺆ ِﻣﻨﻮﺍ ،ﻭ ﹶﻻ ﺗ ﺆ ِﻣﻨﻮﺍ ﺣﺘﻰ ﺗﺤﺎﺑﻮﺍ،ﹶﺃ ﹶﻻ ﹶﺃ ﺩﱡﻟ ﹸﻜ ﻢ ﻋﻠﹶﻰ ﹶﺃ ﻣ ٍﺮ ِﺇﺫﹶﺍ ﻓﹶ ﻌ ﹾﻠﺘﻤﻮ ﻩ ﺗﺤﺎﺑﺒﺘ ﻢ ؟ ﹶﺃﻓﹾـﺸﻮﺍ ﺍﻟـ
ﺑﻴﻨ ﹸﻜ ﻢ".ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ.٨٢٠
ﷲ ،ﹶﺃ ﺧ ﹶﺬ ِﺑﻴ ِﺪ ﻣﻌﺎ ٍﺫ،ﹶﻓﻘﹶـﺎ ﹶﻝ:ﻳـﺎ ﻣﻌﺎ ﹸﺫ،ﻭﺍﻟﻠﱠـ ِﻪ ِﺇﻧـﻲ -٥٨ﻋ ﻦ ﻣﻌﺎ ِﺫ ﺑ ِﻦ ﺟﺒ ٍﻞ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﻚ ﹶﺃ ﹾﻥ ﹶﻻ ﺗـ ﺪ ﻋ ﻦ
ﻚ،ﹶﻓﻘﹶﺎ ﹶﻝ:ﻳﺎ ﻣﻌﺎ ﹸﺫ،ﺃﹸﻭﺻِﻴ ﺖ ﻭﹸﺃﻣﻲ،ﻭﺍﻟﱠﻠ ِﻪ ِﺇﻧﻲ ﹶﻟﹸﺄ ِﺣﺒ ﻚ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻣﻌﺎ ﹲﺫِ:ﺑﹶﺄﺑِﻲ ﹶﺃﻧ
ﹶﻟﹸﺄ ِﺣﺒ
ﻚ".ﺻﺤﻴﺢ ﺍﺑﻦ ﺴ ِﻦ ِﻋﺒﺎ ﺩِﺗ
ﻼ ٍﺓ ﹶﺃ ﹾﻥ ﺗﻘﹸﻮ ﹶﻝ:ﺍﻟﱠﻠ ﻬ ﻢ ﹶﺃ ِﻋﻨﻲ ﻋﻠﹶﻰ ِﺫ ﹾﻛ ِﺮ ﻙ ،ﻭ ﺷ ﹾﻜ ِﺮ ﻙ ،ﻭ ﺣ
ﺻﹶﻓِﻲ ﺩﺑ ِﺮ ﹸﻛ ﱢﻞ
ﺣﺒﺎﻥ.٨٢١
ﺐ ﺍﻟﱠﻠ ﻪ ﺍﹾﻟ ﻌﺒ ﺪ ﻧﺎﺩﻯ ِﺟﺒﺮِﻳ ﹶﻞ ِﺇ ﱠﻥ ﺍﻟﻠﱠـ ﻪ
-٥٩ﻋ ﻦ ﹶﺃﺑِﻰ ﻫ ﺮﻳ ﺮ ﹶﺓ ﻋ ِﻦ ﺍﻟﻨِﺒ ﻰ - -ﻗﹶﺎ ﹶﻝ » ِﺇﺫﹶﺍ ﹶﺃ ﺣ
ﻼﻧـﺎﺐ ﹸﻓ ﹶﺴﻤﺎ ِﺀ ِﺇ ﱠﻥ ﺍﻟﻠﱠـ ﻪ ﻳﺤِـ ﺤﺒ ﻪ ِﺟﺒﺮِﻳ ﹸﻞ،ﹶﻓﻴﻨﺎﺩِﻯ ِﺟﺒﺮِﻳ ﹸﻞ ﻓِﻰ ﺃﹶ ﻫ ِﻞ ﺍﻟ
ﻼﻧﺎ ﹶﻓﹶﺄ ﺣِﺒﺒ ﻪ.ﹶﻓﻴ ِ
ﺐ ﹸﻓ ﹶ
ﺤ
ﻳ ِ
ﺽ « ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ..٨٢٢ ﺿ ﻊ ﹶﻟ ﻪ ﺍﹾﻟ ﹶﻘﺒﻮ ﹸﻝ ﻓِﻰ ﺍ َﻷ ﺭ ِ
ﺴﻤﺎ ِﺀ،ﹸﺛ ﻢ ﻳﻮ
ﺤﺒ ﻪ ﹶﺃ ﻫ ﹸﻞ ﺍﻟ
ﹶﻓﹶﺄ ِﺣﺒﻮ ﻩ.ﹶﻓﻴ ِ
ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ - -ﻳﻘﹸﻮ ﹸﻝ » ﻣ ﻦ ﻗﹶﺎ ﹶﻝ ﹶﻻ ِﺇﻟﹶـ ﻪ ِﺇ ﱠﻻ ﻚ ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ﻗﹶﺎ ﹶﻝ ﺳ ِﻤ ﻌ -٦٠ﻋ ﻦ ﹶﺃﺑِﻰ ﻣﺎِﻟ ٍ
ﺍﻟﱠﻠ ﻪ ﻭ ﹶﻛ ﹶﻔ ﺮ ِﺑﻤﺎ ﻳ ﻌﺒ ﺪ ِﻣ ﻦ ﺩﻭ ِﻥ ﺍﻟﱠﻠﻪِ ﺣ ﺮ ﻡ ﻣﺎﹸﻟ ﻪ ﻭ ﺩ ﻣ ﻪ ﻭ ِﺣﺴﺎﺑ ﻪ ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ «.ﺭﻭﺍﻩ ﻣﺴﻠﻢ.٨٢٣
-٦١ﻋ ﻦ ﻋﺒﺎ ﺩ ﹶﺓ - -ﻋ ِﻦ ﺍﻟﻨِﺒ ﻰ - -ﻗﹶﺎ ﹶﻝ » ﻣ ﻦ ﺷ ِﻬ ﺪ ﹶﺃ ﹾﻥ ﹶﻻ ِﺇﹶﻟ ﻪ ِﺇ ﱠﻻ ﺍﻟﱠﻠ ﻪ ﻭﺣـ ﺪ ﻩ ﹶﻻ
ﺤ ﻤﺪﺍ ﻋﺒ ﺪ ﻩ ﻭ ﺭﺳﻮﹸﻟ ﻪ ،ﻭﹶﺃ ﱠﻥ ِﻋﻴﺴﻰ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﻭ ﺭﺳﻮﹸﻟ ﻪ ﻭ ﹶﻛِﻠ ﻤﺘـ ﻪ،ﹶﺃﹾﻟﻘﹶﺎﻫﺎ ِﺇﻟﹶـﻰ ﻚ ﹶﻟ ﻪ ،ﻭﹶﺃ ﱠﻥ ﻣ
ﺷﺮِﻳ
ﺠﻨ ﹶﺔ ﻋﻠﹶﻰ ﻣﺎ ﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ﺍﹾﻟ ﻌﻤـ ِﻞ « ﺭﻭﺍﻩ ﺠﻨ ﹸﺔ ﺣ ﻖ ﻭﺍﻟﻨﺎ ﺭ ﺣ ﻖ،ﹶﺃ ﺩ ﺧﹶﻠ ﻪ ﺍﻟﱠﻠ ﻪ ﺍﹾﻟ
ﺡ ِﻣﻨ ﻪ،ﻭﺍﹾﻟ
ﻣ ﺮﻳ ﻢ ،ﻭﺭﻭ
٨٢٤
ﺍﻟﺒﺨﺎﺭﻱ
- ٨١٩ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ (٦٦٠) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٢٤٢٧) -ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٣٣٨ / ١٠) -
)(٤٤٨٦
- ٨٢٠ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٢٣٦) (٤٧٢ / ١) -ﺻﺤﻴﺢ
- ٨٢١ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٢٠٢٠) (٣٦٤ / ٥) -ﺻﺤﻴﺢ
- ٨٢٢ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٣٢٠٩) -
- ٨٢٣ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ١٣٩) -
- ٨٢٤ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٣٤٣٥) -
٣١٧
ﺴﻨ ِﺔ
-٦٢ﻋ ﻦ ﹶﺃﺑِﻰ ﹶﺫ ﺭ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » - -ﻳﻘﹸﻮ ﹸﻝ ﺍﻟﱠﻠ ﻪ ﻋ ﺰ ﻭ ﺟ ﱠﻞ ﻣ ﻦ ﺟﺎ َﺀ ﺑِﺎﹾﻟﺤـ
ﺏ ِﻣﻨﻰ ِﺷﺒﺮﺍ ﺠﺰﺍ ﺅ ﻩ ﺳﻴﹶﺌ ﹲﺔ ِﻣﹾﺜﹸﻠﻬﺎ ﹶﺃ ﻭ ﹶﺃﻏﹾ ِﻔ ﺮ ﻭ ﻣ ﻦ ﺗ ﹶﻘ ﺮ
ﺴﻴﹶﺌ ِﺔ ﹶﻓ
ﺸ ﺮ ﹶﺃ ﻣﺜﹶﺎِﻟﻬﺎ ﻭﹶﺃﺯِﻳ ﺪ ﻭ ﻣ ﻦ ﺟﺎ َﺀ ﺑِﺎﻟ
ﹶﻓﹶﻠ ﻪ ﻋ
ﺖ ِﻣﻨ ﻪ ﺑﺎﻋﺎ ﻭ ﻣﻦ ﹶﺃﺗﺎﻧِﻰ ﻳ ﻤﺸِﻰ ﹶﺃﺗﻴﺘ ﻪ ﻫ ﺮ ﻭﻟﹶـ ﹰﺔ ﺏ ِﻣﻨﻰ ِﺫ ﺭﺍﻋﺎ ﺗ ﹶﻘ ﺮﺑ ﺖ ِﻣﻨ ﻪ ِﺫﺭﺍﻋﺎ ﻭ ﻣ ﻦ ﺗ ﹶﻘ ﺮ ﺗ ﹶﻘ ﺮﺑ
ﺽ ﺧﻄِﻴﹶﺌ ﹰﺔ ﹶﻻ ﻳﺸِ ﺮ ﻙ ﺑِﻰ ﺷﻴﺌﹰﺎ ﹶﻟﻘِﻴﺘ ﻪ ِﺑ ِﻤﹾﺜِﻠﻬﺎ ﻣ ﻐ ِﻔ ﺮ ﹰﺓ « .ﺭﻭﺍﻩ ﻣﺴِﻠ ﻢ.٨٢٥ ﺏ ﺍ َﻷ ﺭ ِ ﻭ ﻣ ﻦ ﹶﻟ ِﻘﻴﻨِﻰ ِﺑ ﹸﻘﺮﺍ ِ
ﺲ ﺑﻴﻨِﻰ ﻭﺑﻴﻨـ ﻪ ِﺇ ﱠﻻ
ﻒ ﺍﻟﻨِﺒ ﻰ - -ﹶﻟﻴ -٦٣ﻋ ﻦ ﻣﻌﺎ ِﺫ ﺑ ِﻦ ﺟﺒ ٍﻞ - -ﻗﹶﺎ ﹶﻝ ﺑﻴﻨﺎ ﹶﺃﻧﺎ ﺭﺩِﻳ
ﻚ.ﹸﺛ ﻢ ﺳﺎ ﺭ ﺳﺎ ﻋ ﹰﺔ ﹸﺛ ﻢ ﻗﹶـﺎ ﹶﻝ »
ﻚ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻭ ﺳ ﻌ ﺪﻳ
ﺖ ﹶﻟﺒﻴ ﹶﺃ ِﺧ ﺮ ﹸﺓ ﺍﻟ ﺮ ﺣ ِﻞ ﹶﻓﻘﹶﺎ ﹶﻝ » ﻳﺎ ﻣﻌﺎ ﹸﺫ «.ﹸﻗ ﹾﻠ
ﻚ
ﺖ ﹶﻟﺒﻴ
ﻚ.ﹸﺛ ﻢ ﺳﺎ ﺭ ﺳﺎ ﻋ ﹰﺔ ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ » ﻳﺎ ﻣﻌﺎ ﹸﺫ «.ﹸﻗ ﹾﻠ ﻚ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻭ ﺳ ﻌ ﺪﻳ ﺖ ﹶﻟﺒﻴ
ﻳﺎ ﻣﻌﺎ ﹸﺫ «.ﹸﻗ ﹾﻠ
ﺖ ﺍﻟﻠﱠـ ﻪ ﻭ ﺭﺳـﻮﹸﻟ ﻪ ﻚ.ﻗﹶﺎ ﹶﻝ » ﻫ ﹾﻞ ﺗ ﺪﺭِﻯ ﻣﺎ ﺣ ﻖ ﺍﻟﱠﻠ ِﻪ ﻋﻠﹶﻰ ِﻋﺒﺎ ِﺩ ِﻩ «.ﹸﻗﻠﹾـ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻭ ﺳ ﻌ ﺪﻳ
ﺸ ِﺮﻛﹸﻮﺍ ِﺑ ِﻪ ﺷﻴﺌﹰﺎ «.ﹸﺛ ﻢ ﺳﺎ ﺭ ﺳﺎ ﻋ ﹰﺔ ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ »ﹶﺃ ﻋﹶﻠ ﻢ.ﻗﹶﺎ ﹶﻝ » ﺣ ﻖ ﺍﻟﱠﻠ ِﻪ ﻋﻠﹶﻰ ِﻋﺒﺎ ِﺩ ِﻩ ﹶﺃﻥﹾ ﻳ ﻌﺒﺪﻭ ﻩ ﻭ ﹶﻻ ﻳ
ﻚ.ﹶﻓﻘﹶﺎ ﹶﻝ » ﻫ ﹾﻞ ﺗ ﺪﺭِﻯ ﻣﺎ ﺣ ﻖ ﺍﹾﻟ ِﻌﺒﺎ ِﺩ ﻋﻠﹶﻰ ﻚ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻭ ﺳ ﻌ ﺪﻳ ﺖ ﹶﻟﺒﻴ
ﻳﺎ ﻣﻌﺎ ﹸﺫ ﺑ ﻦ ﺟﺒ ٍﻞ «.ﹸﻗ ﹾﻠ
ﺖ ﺍﻟﱠﻠ ﻪ ﻭ ﺭﺳﻮﹸﻟ ﻪ ﹶﺃ ﻋﹶﻠ ﻢ.ﻗﹶﺎ ﹶﻝ » ﺣ ﻖ ﺍﹾﻟ ِﻌﺒﺎ ِﺩ ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﹾﻥ ﹶﻻ ﻳﻌـ ﱢﺬﺑ ﻬ ﻢ « ﺭﻭﺍﻩ ﺍﻟﱠﻠ ِﻪ ِﺇﺫﹶﺍ ﹶﻓ ﻌﻠﹸﻮ ﻩ «.ﹸﻗ ﹾﻠ
ﺍﻟﺒﺨﺎﺭﻱ.٨٢٦
ﺏ
ﻂ ﻳ ﺪ ﻩ ﺑِﺎﻟﱠﻠﻴ ِﻞ ِﻟﻴﺘـﻮ
ﺴﹸ -٦٤ﻋ ﻦ ﹶﺃﺑِﻰ ﻣﻮﺳﻰ ﻋ ِﻦ ﺍﻟﻨِﺒ ﻰ - -ﻗﹶﺎ ﹶﻝ » ِﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻋ ﺰ ﻭ ﺟ ﱠﻞ ﻳﺒ
ﺲ ِﻣ ﻦ ﻣ ﻐ ِﺮِﺑﻬـﺎ «. ﺸ ﻤ
ﺏ ﻣﺴِﻰ ُﺀ ﺍﻟﱠﻠﻴ ِﻞ ﺣﺘﻰ ﺗ ﹾﻄﹸﻠ ﻊ ﺍﻟ ﻂ ﻳ ﺪ ﻩ ﺑِﺎﻟﻨﻬﺎ ِﺭ ﻟِﻴﺘﻮ
ﺴﹸﻣﺴِﻰ ُﺀ ﺍﻟﻨﻬﺎ ِﺭ ﻭﻳﺒ
ﺭﻭﺍﻩ ﻣﺴِﻠ ﻢ.٨٢٧
ﺠ ﻦ ﺍﹾﻟ ﻤ ﺆ ِﻣ ِﻦ ﻭ ﺟﻨ ﹸﺔ ﺍﹾﻟﻜﹶﺎِﻓ ِﺮ «.
-٦٥ﻋ ﻦ ﹶﺃﺑِﻰ ﻫ ﺮﻳ ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » - -ﺍﻟﺪﻧﻴﺎ ِﺳ
ﺭﻭﺍﻩ ﻣﺴِﻠ ﻢ.٨٢٨
ﻼ ِﻡ ﺧﻴ ﺮ ؟ ﻗﹶﺎ ﹶﻝ:ﺗ ﹾﻄ ِﻌ ﻢ
ﻱ ﺍ ِﻹ ﺳ ﹶ ﷲ ،ﹶﺃ ﻼ ﺳﹶﺄ ﹶﻝ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﷲ ﺑ ِﻦ ﻋ ﻤﺮٍﻭ،ﹶﺃ ﱠﻥ ﺭ ﺟ ﹰ
-٦٦ﻋ ﻦ ﻋﺒ ِﺪ ﺍ ِ
ﻑ .ﻣﺘﻔﻖ ﻋﻠﹶﻴ ِﻪ.٨٢٩
ﺖ ،ﻭ ﻣ ﻦ ﹶﻟ ﻢ ﺗ ﻌ ِﺮ
ﻼ ﻡ ﻋﻠﹶﻰ ﻣ ﻦ ﻋ ﺮ ﹾﻓ
ﺴﹶﺍﻟ ﱠﻄﻌﺎ ﻡ ،ﻭﺗ ﹾﻘ ﺮﹸﺃ ﺍﻟ
- ٨٣٠ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٦٧٥٧) -ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٣٢٤٨) (٤٠ / ٨) -
- ٨٣١ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٦٦٨١) -
- ٨٣٢ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ - ( ٢٧٥) -ﺍﻟﺒﻄﺮ:ﺍﻟﺘﻜﱪ ﻋﻠﻰ ﺍﳊﻖ ﻓﻼ ﻳﻘﺒﻠﻪ -ﺍﻟﻐﻤﻂ:ﺍﻻﺣﺘﻘﺎﺭ ﻭﺍﻻﺳﺘﻬﺎﻧﺔ
- ٨٣٣ﻣﺴﻨﺪ ﺍﳊﻤﻴﺪﻱ -ﺍﳌﻜﱰ (-٤١٨) -ﺻﺤﻴﺢ ﻟﻐﲑﻩ
- ٨٣٤ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٦٩٢٧) -ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ -ﻃﺒﻊ ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ (٣٦٨٩)(٦٤٧ / ٤) -
- ٨٣٥ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٧١٣٧) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٤٨٥٢) -ﻭﺻﺤﻴﺢ ﺍﺑـﻦ ﺣﺒـﺎﻥ / ١٠) -
(٤٥٥٦) (٤٢٠
٣١٩
ﺠﺒ ﻪ ﺍﻟﺘﻴ ﻤ ﻦ ﻓِﻲ ﺷ ﹾﺄِﻧ ِﻪ ﹸﻛﻠﱢـ ِﻪ:ﻓِـﻲ ﺗ ﺮ ﺟﻠِـ ِﻪ ،ﻭﻓِﻲ
ﺖ:ﻛﹶﺎ ﹶﻥ ﺍﻟﻨِﺒ ﻲ ﻳ ﻌ ِ
ﺸ ﹶﺔ،ﻗﹶﺎﹶﻟ
-٧٤ﻋ ﻦ ﻋﺎِﺋ
ﺐ،ﹶﺃ ﻭ
ﻚ ﹶﻓﻘﹶـﺎ ﹶﻝ:ﻛﹶـﺎ ﹶﻥ ﺍﻟﻨﺒِـ ﻲ ﻳﺤِـ ﹸﻃﻬﻮ ِﺭ ِﻩ ،ﻭﻓِﻲ ﻧ ﻌِﻠ ِﻪ ﻗﹶﺎ ﹶﻝ ﺷ ﻌﺒ ﹸﺔ:ﹸﺛ ﻢ ﺳﹶﺄﹾﻟﺘ ﻪ ﺑ ﻌ ﺪ ﹶﺫﻟِـ
٨٣٧
ﻉ"ﻣﺴﻨﺪ ﺃﲪﺪ ﺠﺒ ﻪ،ﺍﻟﺘﻴ ﻤ ﻦ ﻣﺎ ﺍ ﺳﺘﻄﹶﺎ
ﻳ ﻌ ِ
ﺏ ﺍﹾﻟﺒ ِﻌ ِﲑ ﻭﹶﻟ ِﻜ ِﻦ
ﺸ ﺮ ِ
ﺸ ﺮﺑﻮﺍ ﻭﺍ ِﺣﺪﺍ ﹶﻛ
ﺱ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » - -ﹶﻻ ﺗ -٧٥ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﻱ.٨٣٨ ﺙ ﻭ ﺳﻤﻮﺍ ِﺇﺫﹶﺍ ﹶﺃﻧﺘ ﻢ ﺷ ِﺮﺑﺘ ﻢ ﻭﺍ ﺣ ﻤﺪﻭﺍ ِﺇﺫﹶﺍ ﹶﺃﻧﺘ ﻢ ﺭﹶﻓ ﻌﺘ ﻢ « ﺭﻭﺍﻩ ﺍﻟﺘﺮ ِﻣ ِﺬ ﻼ ﹶ ﺍ ﺷ ﺮﺑﻮﺍ ﻣﹾﺜﻨﻰ ﻭﹸﺛ ﹶ
ﺤ ﻤ ﺪ
ﺲ ﹶﺃ ﺣ ﺪ ﹸﻛ ﻢ ﹶﻓ ﹾﻠﻴ ﹸﻘ ِﻞ ﺍﹾﻟ
-٧٦ﻋ ﻦ ﹶﺃﺑِﻰ ﻫ ﺮﻳ ﺮ ﹶﺓ - -ﻋ ِﻦ ﺍﻟﻨِﺒ ﻰ - -ﻗﹶﺎ ﹶﻝ » ِﺇﺫﹶﺍ ﻋ ﹶﻄ
ﻚ ﺍﻟﱠﻠ ﻪ .ﹶﻓ ﹾﻠﻴ ﹸﻘ ﹾﻞ ﻳ ﻬﺪِﻳ ﹸﻜ ﻢ ﺍﻟﻠﱠـ ﻪ
ﻚ ﺍﻟﱠﻠ ﻪ.ﹶﻓِﺈﺫﹶﺍ ﻗﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﻳ ﺮ ﺣ ﻤ
ِﻟﱠﻠ ِﻪ .ﻭﹾﻟﻴ ﹸﻘ ﹾﻞ ﹶﻟ ﻪ ﹶﺃﺧﻮ ﻩ ﹶﺃ ﻭ ﺻﺎ ِﺣﺒ ﻪ ﻳ ﺮ ﺣ ﻤ
ﻱ.٨٣٩ ﺼِﻠ ﺢ ﺑﺎﹶﻟ ﹸﻜ ﻢ «.ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎ ِﺭ ﻭﻳ
ﺴِﻠ ﻤﻴﻦِ ﻳ ﹾﻠﺘ ِﻘﻴﺎ ِﻥ ﹶﻓﻴﺘﺼﺎﹶﻓﺤﺎ ِﻥ ِﺇ ﱠﻻ ﹸﻏ ِﻔ ﺮ
-٧٧ﻋ ِﻦ ﺍﹾﻟﺒﺮﺍ ِﺀ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » - -ﻣﺎ ِﻣ ﻦ ﻣ
ﹶﻟ ﻬﻤﺎ ﹶﻗﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﻳ ﹾﻔﺘ ِﺮﻗﹶﺎ « .ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍ ﻭ ﺩ.٨٤٠
-٧٨ﻋ ﻦ ﺯﻳ ِﺪ ﺑ ِﻦ ﺳﻠﱠﺎﻡٍ ،ﹶﺃﻧ ﻪ ﺳ ِﻤ ﻊ ﹶﺃﺑﺎ ﺳﻠﱠﺎﻡٍ ،ﹶﺃﻧ ﻪ ﺳ ِﻤ ﻊ ﹶﺃﺑﺎ ﹸﺃﻣﺎ ﻣ ﹶﺔ ﺍﹾﻟﺒﺎ ِﻫِﻠﻲ ،ﻳﻘﹸﻮ ﹸﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ
ﺻﺤﺎِﺑ ِﻪ ﺍ ﹾﻗ ﺮﺀُﻭﺍ ﺍﹾﻟﺒ ﹶﻘ ﺮﺓﹶ ،ﻭﺁ ﹶﻝ ِﻋ ﻤﺮﺍ ﹶﻥ
ﷲ " :ﺍ ﹾﻗ ﺮﺀُﻭﺍ ﺍﹾﻟ ﹸﻘﺮﺁﻥﹶ ،ﹶﻓِﺈﻧ ﻪ ﻳﺠِﻲ ُﺀ ﻳ ﻮ ﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ ﺷﻔِﻴﻌﺎ ِﻟﹶﺄ ﺍِ
ﹶﻓِﺈﻧ ﻬﻤﺎ ﺍﻟ ﺰ ﻫﺮﺍﻭﺍ ِﻥ ﻳ ﹾﺄِﺗﻴﺎ ِﻥ ﻳ ﻮ ﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣﺔِ ،ﹶﻛﹶﺄﻧ ﻬﻤﺎ ﹶﻏﻤﺎ ﻣﺘﺎ ِﻥ ﹶﺃ ﻭ ﹶﻏﻴﺎﻳﺘﺎ ِﻥ ﹶﺃ ﻭ ﹶﻛﹶﺄﻧ ﻬﻤﺎ ِﻓ ﺮﻗﹶﺎ ِﻥ ِﻣ ﻦ ﹶﻃﻴ ٍﺮ
ﺴ ﺮ ﹲﺓ ﻭﻟﹶـﺎﻑ ﻳﺤﺎﺟﺎ ِﻥ ﻋ ﻦ ﺻﺎ ِﺣِﺒ ِﻬﻤﺎ ﺍ ﹾﻗ ﺮﺀُﻭﺍ ﺳﻮ ﺭ ﹶﺓ ﺍﹾﻟﺒ ﹶﻘ ﺮ ِﺓ ﹶﻓِﺈ ﱠﻥ ﹶﺃ ﺧ ﹶﺬﻫﺎ ﺑ ﺮ ﹶﻛ ﹲﺔ ﻭﺗ ﺮ ﹶﻛﻬﺎ ﺣ ﺻﻮﺍ
ﺴﺘﻄِﻴ ﻌﻬﺎ ﺍﹾﻟﺒ ﹶﻄﹶﻠ ﹸﺔ "ﺭﻭﺍﻩ ﻣﺴِﻠ ﻢ.٨٤١ ﻳ
- ٨٤٧ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٥٢٨) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ١٥٥٤) -ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒـﺎﻥ (١٤ / ٥) -
)(١٧٢٦
- ٨٤٨ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ -ﻃﺒﻊ ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ (٨٠٢) (٥١٣ / ١) -ﺣﺴﻦ
- ٨٤٩ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ١٥٠٩) -ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٢٠٥٤) (٤٠٣ / ٥) -
- ٨٥٠ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٨) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ (١٢١) -
- ٨٥١ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ١٧٢٩) -
- ٨٥٢ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ -ﺍﳌﻜﱰ ( ٤٥٥) -ﺻﺤﻴﺢ ﻟﻐﲑﻩ
٣٢٢
ﺻ ﺪﹶﻗ ﹲﺔ
ﻼﻣﻰ ِﻣ ﻦ ﹶﺃ ﺣ ِﺪ ﹸﻛ ﻢ
ﺼِﺒ ﺢ ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ﺳ ﹶ
-٩٠ﻋ ﻦ ﹶﺃﺑِﻰ ﹶﺫ ﺭ ﻋ ِﻦ ﺍﻟﻨِﺒ ﻰ - -ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ » ﻳ
ﺻ ﺪﹶﻗ ﹲﺔ ﻭ ﹸﻛ ﱡﻞ ﺗ ﹾﻜِﺒ ﲑ ٍﺓ ﺻـ ﺪﹶﻗ ﹲﺔ ﻭﹶﺃﻣـ ﺮ
ﺻ ﺪﹶﻗ ﹲﺔ ﻭ ﹸﻛ ﱡﻞ ﺗ ﻬﻠِﻴﹶﻠ ٍﺔ
ﺤﻤِﻴ ﺪ ٍﺓ ﺻ ﺪﹶﻗ ﹲﺔ ﻭ ﹸﻛﻞﱡ ﺗ
ﺤ ٍﺔ ﺴﺒِﻴ
ﹶﻓ ﹸﻜ ﱡﻞ ﺗ
ﻀﺤﻰﻚ ﺭ ﹾﻛ ﻌﺘﺎ ِﻥ ﻳ ﺮ ﹶﻛ ﻌ ﻬﻤﺎ ِﻣ ﻦ ﺍﻟ
ﺉ ِﻣ ﻦ ﹶﺫِﻟ ﺠ ِﺰ ﺻ ﺪﹶﻗ ﹲﺔ ﻭﻳ ﺻ ﺪﹶﻗ ﹲﺔ ﻭﻧ ﻬﻰ ﻋ ِﻦ ﺍﹾﻟ ﻤﻨ ﹶﻜ ِﺮ
ﻑ ﺑِﺎﹾﻟ ﻤ ﻌﺮﻭ ِ
« .ﺭﻭﺍﻩ ﻣﺴِﻠ ﻢ.٨٥٣
-٩١ﻋ ﻦ ﹶﺃﺑِﻰ ﻫ ﺮﻳ ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » - -ﻣ ﻦ ﺻﺎ ﻡ ﺭ ﻣﻀﺎ ﹶﻥ ِﺇﳝﺎﻧـﺎ ﻭﺍ ﺣﺘِـﺴﺎﺑﺎ
ﹸﻏ ِﻔ ﺮ ﹶﻟ ﻪ ﻣﺎ ﺗ ﹶﻘ ﺪ ﻡ ِﻣ ﻦ ﹶﺫﻧِﺒ ِﻪ «.ﻣﺘﻔﻖ ﻋﻠﹶﻴ ِﻪ.٨٥٤
-٩٢ﻋ ﻦ ﹶﺃﺑِﻰ ﻫ ﺮﻳ ﺮ ﹶﺓ - -ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ - -ﻗﹶﺎ ﹶﻝ » ﹶﻟ ﻮ ﹶﻻ ﹶﺃ ﹾﻥ ﹶﺃ ﺷ ﻖ ﻋﻠﹶﻰ ﹸﺃ ﻣﺘِـﻰ -
ﻼ ٍﺓ « ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ.٨٥٥ ﺻﹶ
ﺴﻮﺍ ِﻙ ﻣ ﻊ ﹸﻛ ﱢﻞ ﺱ َ -ﻷ ﻣ ﺮﺗ ﻬ ﻢ ﺑِﺎﻟ
ﹶﺃ ﻭ ﻋﻠﹶﻰ ﺍﻟﻨﺎ ِ
ﺠﻬﺎ ﺩ ﻓِـﻲ ﻀ ﹸﻞ ؟ ﻗﹶﺎ ﹶﻝ:ﺍ ِﻹﳝﺎ ﹸﻥ ﺑِﺎﻟﱠﻠ ِﻪ ﻭﺍﹾﻟ ِﻱ ﺍﹾﻟ ﻌ ﻤ ِﻞ ﹶﺃ ﹾﻓ ﷲ،ﹶﺃ ﺖ:ﻳﺎ ﻧِﺒ ﻲ ﺍ ِ -٩٣ﻋ ﻦ ﹶﺃﺑِﻲ ﹶﺫ ﺭ ﻗﹶﺎ ﹶﻝ:ﹸﻗ ﹾﻠ
ﺴﻬﺎ ِﻋﻨـ ﺪ ﹶﺃ ﻫِﻠﻬـﺎ ﻭﹶﺃ ﹾﻛﹶﺜ ﺮﻫـﺎ ﷲ ؟ ﻗﹶـﺎ ﹶﻝ:ﹶﺃﻧﻔﹶـ ﻀ ﹸﻞ ﻳﺎ ﻧِﺒ ﻲ ﺍ ِ
ﺏ ﹶﺃ ﹾﻓ ﻱ ﺍﻟ ﺮﻗﹶﺎ ِ
ﺖ:ﹶﺃ ﺳﺒِﻴِﻠ ِﻪ،ﻗﹶﺎ ﹶﻝ:ﹸﻗ ﹾﻠ
ﺖ ِﺇ ﹾﻥ
ﺖ:ﹶﺃ ﺭﹶﺃﻳـ ﻕ،ﻗﹶﺎ ﹶﻝ:ﹸﻗ ﹾﻠ ﺼﻨ ﻊ َﻷ ﺧ ﺮ
ﺿﻌِﻴﻔﹰﺎ ﹶﺃ ﻭ ﺗ ﲔ ﺖ ِﺇ ﹾﻥ ﹶﻟ ﻢ ﹶﺃ ﹾﻓ ﻌ ﹾﻞ،ﻗﹶﺎ ﹶﻝ:ﺗ ِﻌ
ﺖ:ﹶﺃ ﺭﹶﺃﻳ
ﹶﺛ ﻤﻨﺎ،ﻗﹶﺎ ﹶﻝ:ﹸﻗ ﹾﻠ
ﻚ"ﺭﻭﺍﻩ ﻣﺴﻠﻢ.٨٥٦ ﺴ ﻚ ﻋﻠﹶﻰ ﻧ ﹾﻔ ِ ﺻ ﺪﹶﻗ ﹲﺔ ِﻣﻨ
ﺱ،ﹶﻓِﺈﻧ ﻪ ﻒ ﺷ ﺮ ﻙ ﻋ ِﻦ ﺍﻟﻨﺎ ِ ﺖ،ﻗﹶﺎ ﹶﻝ:ﺗ ﹸﻜ ﺿ ﻌ ﹾﻔ
ﺖ
ﺖ ﻣﻌﺎ ِﻭﻳ ﹶﺔ ﺧﻄِﻴﺒﺎ ﻳﻘﹸﻮ ﹸﻝ ﺳ ِﻤ ﻌ ﺏ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺣ ﻤﻴ ﺪ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ﺳ ِﻤ ﻌ -٩٤ﻋ ِﻦ ﺍﺑ ِﻦ ِﺷﻬﺎ ٍ
ﺍﻟﻨِﺒ ﻰ - -ﻳﻘﹸﻮ ﹸﻝ » ﻣ ﻦ ﻳ ِﺮ ِﺩ ﺍﻟﱠﻠ ﻪ ِﺑ ِﻪ ﺧﻴﺮﺍ ﻳ ﹶﻔ ﱢﻘ ﻬ ﻪ ﻓِﻰ ﺍﻟـﺪﻳ ِﻦ ،ﻭِﺇﻧﻤﺎ ﹶﺃﻧـﺎ ﻗﹶﺎﺳِـ ﻢ ﻭﺍﻟﻠﱠـ ﻪ
ﻀ ﺮ ﻫ ﻢ ﻣ ﻦ ﺧﺎﹶﻟﻔﹶ ﻬ ﻢ ﺣﺘﻰ ﻳ ﹾﺄِﺗ ﻰ ﹶﺃ ﻣ ﺮ ﺍﻟﻠﱠـ ِﻪ
ﻳ ﻌﻄِﻰ ،ﻭﹶﻟ ﻦ ﺗﺰﺍ ﹶﻝ ﻫ ِﺬ ِﻩ ﺍ ُﻷ ﻣ ﹸﺔ ﻗﹶﺎﺋِ ﻤ ﹰﺔ ﻋﻠﹶﻰ ﹶﺃ ﻣ ِﺮ ﺍﻟﱠﻠ ِﻪ ﹶﻻ ﻳ
٨٥٧
«.ﻣﺘﻔﻖ ﻋﻠﹶﻴ ِﻪ
ﷲ ِ:ﺇ ﱠﻥ ﹶﺃ ﻭﻟﹶﻰ ﺍﻟﻨﺎﺱِ ﺑِﻲ ﻳ ﻮ ﻡ ﺍﹾﻟ ِﻘﻴﺎ ﻣ ِﺔ ﹶﺃ ﹾﻛﹶﺜ ﺮ ﻫ ﻢ ﻋﹶﻠ ﻲ
ﺴﻌﻮ ٍﺩ،ﻗﹶﺎ ﹶﻝ:ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
-٩٥ﻋ ِﻦ ﺍﺑ ِﻦ ﻣ
ﻼ ﹰﺓ"ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ.٨٥٨ ﺻﹶ
ﺲ
ﺤﺪِﻳﺚِِ،ﺇ ﹾﺫ ﹶﻟﻴ
ﺏ ﺍﹾﻟ
ﺻﺤﺎ
ﷲ ﻓِﻲ ﺍﹾﻟ ِﻘﻴﺎﻣِ ﺔ ﻳﻜﹸﻮ ﹸﻥ ﹶﺃ
ﺱ ِﺑ ﺮﺳﻮ ِﻝ ﺍ ِ
ﺨﺒ ِﺮ ﺩﻟِﻴ ﹲﻞ ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﹶﺃ ﻭﻟﹶﻰ ﺍﻟﻨﺎ ِ
ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺣﺎِﺗ ٍﻢ :ﻓِﻲ ﻫﺬﹶﺍ ﺍﹾﻟ
ﻼ ٍﺓ ﻋﹶﻠﻴ ِﻪ ِﻣﻨ ﻬ ﻢ.ﺻﹶِﻣﻦ ﻫ ِﺬ ِﻩ ﺍﹾﻟﹸﺄ ﻣ ِﺔ ﹶﻗ ﻮ ﻡ ﹶﺃ ﹾﻛﹶﺜ ﺮ
- ٨٥٩ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٧٤٠٥) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٦٩٨١) -ﻭﺻـﺤﻴﺢ ﺍﺑـﻦ ﺣﺒـﺎﻥ / ٣) -
(٨١١)(٩٣
ﻅ
ﺲ ﹶﻛ ِﻤ ﹾﺜِﻠ ِﻪ ﺷـ ﻲﺀٌ ،ﻭ ﻫ ِﺬ ِﻩ ﹶﺃﹾﻟﻔﹶـﺎ ﹲ ﺨﻠﹸﻮﻕِِ،ﺇ ﹾﺫ ﹶﻟﻴ ﺕ ﺍﹾﻟ ﻤ ﺻﻔﹶﺎ ِ ﺐ ِﺇﹶﻟﻴﻪِ ﺷ ﻲ ٌﺀ ِﻣ ﻦ ِ ﺴ ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺣﺎِﺗ ٍﻢ :ﺍﻟﱠﻠ ﻪ ﹶﺃ ﺟ ﱡﻞ ﻭﹶﺃ ﻋﻠﹶﻰ ِﻣ ﻦ ﹶﺃ ﹾﻥ ﻳﻨ
ﺴ ِﻪ ِﺑﻨ ﹾﻄ ٍﻖ ﹶﺃ ﻭ ﻋﻤـ ٍﻞ
ﻼ ﻓِﻲ ﻧ ﹾﻔ ِﺱ ِﻣﻤﺎ ﺑﻴﻨ ﻬ ﻢ .ﻭ ﻣ ﻦ ﹶﺫ ﹶﻛ ﺮ ﺭﺑ ﻪ ﺟ ﱠﻞ ﻭ ﻋ ﹶ
ﺴﺐِ ﻣﺎ ﻳﺘﻌﺎ ﺭﹸﻓ ﻪ ﺍﻟﻨﺎ ﻑ ﻋﻠﹶﻰ ﺣ ﻅ ﺍﻟﺘﻌﺎ ﺭ ِ ﺖ ِﻣ ﻦ ﹶﺃﹾﻟﻔﹶﺎ ِ ﺧ ﺮ ﺟ
ﻼ ﻭﺟﻮﺩﺍ ،ﻭ ﻣ ﻦ ﹶﺫ ﹶﻛ ﺮ ﺭﺑ ﻪ ﻓِﻲ ﻣﹶﻠٍﺄ ِﻣ ﻦ ِﻋﺒـﺎ ِﺩﻩِ ،ﹶﺫ ﹶﻛ ﺮ ﻩ ﺍﻟﻠﱠـ ﻪ ﻓِـﻲ ﻀﹰﺏ ِﺑ ِﻪ ِﺇﻟﹶﻰ ﺭﺑﻪِ،ﺫﹶ ﹶﻛ ﺮ ﻩ ﺍﻟﱠﻠ ﻪ ﻓِﻲ ﻣﹶﻠﻜﹸﻮِﺗ ِﻪ ﺑِﺎﹾﻟ ﻤ ﻐ ِﻔ ﺮ ِﺓ ﹶﻟ ﻪ ﺗ ﹶﻔ
ﻳﺘ ﹶﻘ ﺮ
ﻼ ِﺑﻘﹶـ ﺪ ِﺭ ﺷِـﺒ ٍﺮ ﻣِـ ﻦ ﺏ ِﺇﻟﹶﻰ ﺍﹾﻟﺒﺎﺭِﻱ ﺟـ ﱠﻞ ﻭﻋـ ﹶ ﲔ ﺑِﺎﹾﻟ ﻤ ﻐ ِﻔ ﺮ ِﺓ ﹶﻟﻪ ،ﻭﹶﻗﺒﻮ ِﻝ ﻣﺎ ﹶﺃﺗﻰ ﻋﺒ ﺪ ﻩ ﻣِ ﻦ ِﺫ ﹾﻛ ِﺮﻩِ ،ﻭ ﻣ ﻦ ﺗ ﹶﻘ ﺮ ﻼِﺋ ﹶﻜِﺘ ِﻪ ﺍﹾﻟ ﻤ ﹶﻘ ﺮِﺑ
ﻣ ﹶ
ﻉ ﻣِـ ﻦ ﻼ ِﺑﻘﹶـ ﺪ ِﺭ ِﺫﺭﺍ ٍ
ﺏ ِﺇﻟﹶﻰ ﻣ ﻮ ﹶﻻ ﻩ ﺟ ﱠﻞ ﻭ ﻋ ﹶ ﺏ ِﺑ ِﺬﺭﺍﻉٍ ،ﻭ ﻣ ﻦ ﺗ ﹶﻘ ﺮ ﺏ ِﻣﻨ ﻪ ﹶﻟ ﻪ ﹶﺃ ﹾﻗ ﺮ
ﺍﻟﻄﱠﺎﻋﺎﺕِ،ﻛﹶﺎ ﹶﻥ ﻭﺟﻮ ﺩ ﺍﻟ ﺮﹾﺃﹶﻓ ِﺔ ﻭﺍﻟ ﺮ ﺣ ﻤ ِﺔ ِﻣ ﻦ ﺍﻟ ﺮ
ﻉ ﺍﹾﻟ ﻮﺳﺎِﺋ ِﻞ ﻭ ﻭﺟﻮ ﺩ
ﺸﻲِ،ﹶﺃﺗﺘ ﻪ ﹶﺃﻧﻮﺍ
ﺴ ﺮ ﻋ ِﺔ ﻛﹶﺎﹾﻟ ﻤ
ﺕ ﺑِﺎﻟ ﻉ ﺍﻟﻄﱠﺎﻋﺎ ِ ﺏ ِﺑﺒﺎﻉٍ ،ﻭ ﻣ ﻦ ﹶﺃﺗﻰ ﻓِﻲ ﺃﹶﻧﻮﺍ ِ ﺖ ﺍﹾﻟ ﻤ ﻐ ِﻔﺮ ﹸﺓ ِﻣﻨ ﻪ ﹶﻟ ﻪ ﹶﺃ ﹾﻗ ﺮ
ﺕ ﻛﹶﺎﻧ ِ ﺍﻟﻄﱠﺎﻋﺎ ِ
ﺴ ﺮ ﻋ ِﺔ ﻛﹶﺎﹾﻟ ﻬ ﺮ ﻭﹶﻟﺔِ،ﻭﺍﻟﱠﻠ ﻪ ﹶﺃ ﻋﻠﹶﻰ ﻭﹶﺃ ﺟ ﱡﻞ.ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٩٤ / ٣) -
ﺍﻟ ﺮﹾﺃﹶﻓ ِﺔ ﻭﺍﻟ ﺮ ﺣ ﻤ ِﺔ ﻭﺍﹾﻟ ﻤ ﻐ ِﻔ ﺮ ِﺓ ﺑِﺎﻟ
- ٨٦٠ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٨٩٠) (١٧٢ / ٣) -ﺻﺤﻴﺢ
- ٨٦١ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٥٥٩٧) (٤١٠ / ١٢) -ﺻﺤﻴﺢ
- ٨٦٢ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (١٩٢) (٤٢١ / ١) -ﺻﺤﻴﺢ
٣٢٤
ﻕ ،ﻭِﻗﺘﺎﹸﻟ ﻪ ﹸﻛ ﹾﻔ ﺮ"".ﻣﺘﻔـﻖ
ﺴِﻠ ِﻢ ﹸﻓﺴﻮ
ﺏ ﺍﹾﻟ ﻤ
ﷲ ِ :ﺳﺒﺎ
ﷲ،ﻗﹶﺎ ﹶﻝ:ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
-١٠٠ﻋ ﻦ ﻋﺒ ِﺪ ﺍ ِ
ﻋﹶﻠﻴ ِﻪ.٨٦٣
ﷲ ﻗﹶـﺎ ﹶﻝ :ﹶﻻ ﺗﺒﺎﻏﹶـﻀﻮﺍ ،ﻭ ﹶﻻ ﺗﺤﺎﺳـﺪﻭﺍ ،ﻭ ﹶﻻ ﻚ،ﹶﺃ ﱠﻥ ﺭﺳـﻮ ﹶﻝ ﺍ ِ ﺲ ﺑ ِﻦ ﻣﺎِﻟ ٍ -١٠١ﻋ ﻦ ﹶﺃﻧ ِ
ﺙ" .ﻣﺘﻔـﻖ ﻼ ٍﻕ ﺛﹶـ ﹶ ﺠ ﺮ ﹶﺃﺧﺎ ﻩ ﻓﹶـ ﻮ
ﺴِﻠ ٍﻢ ﹶﺃ ﹾﻥ ﻳ ﻬ
ﺤ ﱡﻞ ِﻟ ﻤ
ﺗﺪﺍﺑﺮﻭﺍ ،ﻭﻛﹸﻮﻧﻮﺍ ِﻋﺒﺎﺩﺍ ِﻟﱠﻠ ِﻪ ِﺇ ﺧﻮﺍﻧﺎ ،ﻭ ﹶﻻ ﻳ ِ
ﻋﹶﻠﻴ ِﻪ.٨٦٤
ﻼ
ﻼﺛﹶـ ﹲﺔ ﻓﹶـ ﹶ -١٠٢ﻋ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑﻦ ﻋﻤﺮ ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ - -ﻗﹶﺎ ﹶﻝ » ِﺇﺫﹶﺍ ﻛﹶﺎﻧﻮﺍ ﹶﺛ ﹶ
٨٦٥
ﺚ «.ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻳﺘﻨﺎﺟﻰ ﺍﹾﺛﻨﺎ ِﻥ ﺩﻭ ﹶﻥ ﺍﻟﺜﱠﺎِﻟ ِ
ﻒ
ﺤﻠِـ ﺏ ﻭﻫـ ﻮ ﻳ ﺨﻄﱠـﺎ ِ ﷲ ﹶﺃ ﺩ ﺭ ﻙ ﻋﻤـ ﺮ ﺑـ ﻦ ﺍﹾﻟ -١٠٣ﻋ ِﻦ ﺍﺑ ِﻦ ﻋ ﻤ ﺮ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﻒ ِﺑﺎﻟﻠﱠـ ِﻪ،ﹶﺃ ﻭ
ﺤﻠِـ ﺤِﻠﻔﹸﻮﺍ ﺑِﺂﺑﺎِﺋ ﹸﻜ ﻢ ،ﹶﻓ ﻤ ﻦ ﻛﹶـﺎ ﹶﻥ ﺣﺎِﻟﻔﹰـﺎ ﹶﻓ ﹾﻠﻴ
ِﺑﹶﺄﺑِﻴ ِﻪ،ﹶﻓﻘﹶﺎ ﹶﻝِ:ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻳﻨﻬﺎ ﹸﻛ ﻢ ﹶﺃ ﹾﻥ ﺗ
ﺖ.ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ.٨٦٦ ﺴ ﹸﻜ ِﻟﻴ
ﺴﻴﹶﺌ ﹶﺔ
ﺖ ﻭﹶﺃﺗِﺒ ِﻊ ﺍﻟـ
-١٠٤ﻋ ﻦ ﹶﺃﺑِﻰ ﹶﺫ ﺭ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﻟِﻰ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » - -ﺍﺗ ِﻖ ﺍﻟﱠﻠ ﻪ ﺣﻴﹸﺜﻤﺎ ﹸﻛﻨ
٨٦٧
ﻱ
ﺴ ٍﻦ « .ﺭﻭﺍ ﻩ ﺍﻟﺘ ﺮ ِﻣ ِﺬ ﺨﹸﻠ ٍﻖ ﺣ
ﺱ ِﺑ
ﺤﻬﺎ ﻭﺧﺎِﻟ ِﻖ ﺍﻟﻨﺎ ﺴﻨ ﹶﺔ ﺗ ﻤ
ﺤ ﺍﹾﻟ
ﺠﺒﺎ ﻷَ ﻣ ِﺮ ﺍﹾﻟ ﻤ ﺆ ِﻣ ِﻦ ِﺇ ﱠﻥ ﹶﺃﻣـ ﺮ ﻩ ﹸﻛﻠﱠـ ﻪ ﺧﻴـ ﺮِ،ﺇ ﹾﻥﷲ ﻗﹶﺎ ﹶﻝ :ﻋ ﺐ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﺻ ﻬﻴ ٍ -١٠٥ﻋ ﻦ
ﻚ َﻷﺣـ ٍﺪ ِﺇ ﱠﻻ ﺲ ﹶﺫﻟِـ ﺿﺮﺍ ُﺀ ﺻـﺒ ﺮ ،ﻭﻛﹶﺎ ﹶﻥ ﺧﻴـﺮﺍ ﻟﹶـ ﻪ ،ﻭﹶﻟﻴ ﹶﺃﺻﺎﺑﺘ ﻪ ﺳﺮﺍ ُﺀ ﺷ ﹶﻜ ﺮ ،ﻭِﺇ ﱠﻥ ﹶﺃﺻﺎﺑﺘ ﻪ
٨٦٨
ِﻟ ﹾﻠ ﻤ ﺆ ِﻣ ِﻦ".ﺭﻭﺍﻩ ﻣﺴﻠﻢ
- ٨٦٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٤٨) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ (٢٣٠) -ﻭﺻﺤﻴﺢ ﺍﺑـﻦ ﺣﺒـﺎﻥ (٢٦٦ / ١٣) -
)(٥٩٣٩
ﺳﺒﺎﺏ ﺍﳌﺴﻠﻢ ﻓﺴﻮﻕ ،ﻭﻗﺘﺎﻟﻪ ﻛﻔﺮ:ﻗﻴﻞ:ﻫﺬﺍ ﳏﻤﻮﻝ ﻋﻠﻰ ﻣﻦ ﺳﺐ ﻣﺴﻠﻤﺎ ﺃﻭ ﻗﺎﺗﻠﻪ ﻣﻦ ﻏﲑ ﺗﺄﻭﻳﻞ ،ﻭﻗﻴﻞ :ﺇﳕﺎ ﻗﺎﻝ ﺫﻟﻚ ﻋﻠﻰ
ﺟﻬﺔ ﺍﻟﺘﻐﻠﻴﻆ ،ﻻ ﺃﻥ ﻗﺘﺎﻟﻪ ﻛﻔﺮ ﳜﺮﺝ ﻋﻦ ﺍﳌﻠﺔ.ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳﻮﻝ (٦٨ / ١٠) -
- ٨٦٤ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٦٠٦٥) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ (٦٦٩٠) -ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٤٧٦ / ١٢) -
)(٥٦٦٠
ﺗﺪﺍﺑﺮ:ﻳﻌﻄﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻜﻢ ﺃﺧﺎﻩ ﻇﻬﺮﻩ
- ٨٦٥ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ (٦٢٨٨) -
- ٨٦٦ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٦١٠٨) -ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٤٣٥٩) (٢٠١ / ١٠) -
- ٨٦٧ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ -ﺍﳌﻜﱰ (٢١١٥) -ﺻﺤﻴﺢ ﻟﻐﲑﻩ
- ٨٦٨ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٢٨٩٦) (١٥٥ / ٧) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٧٦٩٢) -
٣٢٥
ﻕ ﻳ ﻬﺪِﻯ ِﺇﻟﹶﻰ ﺍﹾﻟﺒِـ ﺮ ،ﻭِﺇ ﱠﻥ
ﺼ ﺪ
-١٠٦ﻋ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ - -ﻋ ِﻦ ﺍﻟﻨِﺒ ﻰ - -ﻗﹶﺎ ﹶﻝ » ِﺇ ﱠﻥ ﺍﻟ
ﺏ ﻳﻬـﺪِﻯ ِﺇﻟﹶـﻰ ﺻﺪﻳﻘﹰﺎ ،ﻭِﺇ ﱠﻥ ﺍﹾﻟ ﹶﻜ ِﺬ
ﻕ ﺣﺘﻰ ﻳﻜﹸﻮ ﹶﻥ ِ ﺼ ﺪ ﺠﻨ ِﺔ ،ﻭﺇِ ﱠﻥ ﺍﻟ ﺮ ﺟ ﹶﻞ ﹶﻟﻴ
ﺍﹾﻟِﺒ ﺮ ﻳ ﻬﺪِﻯ ِﺇﻟﹶﻰ ﺍﹾﻟ
ﺐ ِﻋﻨ ﺪ ﺍﻟﻠﱠـ ِﻪ ﻛﹶـﺬﱠﺍﺑﺎ
ﺏ ،ﺣﺘﻰ ﻳ ﹾﻜﺘ ﺍﹾﻟ ﹸﻔﺠﻮ ِﺭ ،ﻭِﺇ ﱠﻥ ﺍﹾﻟ ﹸﻔﺠﻮ ﺭ ﻳ ﻬﺪِﻯ ِﺇﻟﹶﻰ ﺍﻟﻨﺎ ِﺭ ،ﻭِﺇ ﱠﻥ ﺍﻟ ﺮ ﺟ ﹶﻞ ﹶﻟﻴ ﹾﻜ ِﺬ
«ﻣﺘﻔﻖ ﻋﻠﻴﻪ .٨٦٩
ﻼ ﻡ ِﺇﻧـﻰ ﻒ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ - -ﻳ ﻮﻣﺎ ﹶﻓﻘﹶﺎ ﹶﻝ » ﻳﺎ ﻏﹸـ ﹶ ﺖ ﺧ ﹾﻠ ﺱ ﻗﹶﺎ ﹶﻝ ﹸﻛﻨ -١٠٧ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﺖ ﻓﹶﺎ ﺳﹶﺄ ِﻝ ﺍﻟﱠﻠ ﻪ ﻭِﺇﺫﹶﺍ
ﻚ ِﺇﺫﹶﺍ ﺳﹶﺄﹾﻟ ﺠ ﺪ ﻩ ﺗﺠﺎ ﻫ ﻆ ﺍﻟﱠﻠ ﻪ ﺗ ِ
ﻚ ﺍ ﺣ ﹶﻔ ِ ﺤ ﹶﻔ ﹾﻈ ﻆ ﺍﻟﱠﻠ ﻪ ﻳ ﺕ ﺍ ﺣ ﹶﻔ ِ ﻚ ﻛﹶِﻠﻤﺎ ٍ ﹸﺃ ﻋﱢﻠ ﻤ
ﺸ ﻰ ٍﺀ ﹶﻟ ﻢ ﻳﻨ ﹶﻔﻌـﻮ ﻙ ِﺇ ﱠﻻ ﺖ ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﻳﻨ ﹶﻔﻌﻮ ﻙ ِﺑ ﺖ ﻓﹶﺎ ﺳﺘ ِﻌ ﻦ ﺑِﺎﻟﱠﻠ ِﻪ ﻭﺍ ﻋﹶﻠﻢ ﹶﺃ ﱠﻥ ﺍ ُﻷ ﻣ ﹶﺔ ﹶﻟ ِﻮ ﺍ ﺟﺘ ﻤ ﻌ
ﺍ ﺳﺘ ﻌﻨ
ﺸ ﻰ ٍﺀ ﹶﻗ ﺪ ﹶﻛﺘﺒ ﻪ
ﻀﺮﻭ ﻙ ِﺇ ﱠﻻ ِﺑ
ﺸ ﻰ ٍﺀ ﻟﹶ ﻢ ﻳ ﻀﺮﻭ ﻙ ِﺑ ﻚ ﻭﹶﻟ ِﻮ ﺍ ﺟﺘ ﻤﻌﻮﺍ ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﻳ ﺸ ﻰ ٍﺀ ﹶﻗﺪ ﹶﻛﺘﺒ ﻪ ﺍﻟﱠﻠ ﻪ ﹶﻟ ِﺑ
ﻒ « .ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ.٨٧٠ ﺤ ﺼ
ﺖ ﺍﻟ ﻼ ﻡ ﻭ ﺟ ﱠﻔ ِ ﺖ ﺍ َﻷ ﹾﻗ ﹶ
ﻚ ﺭِﻓ ﻌ ِﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ
ﺴِﻠ ﻢ -ﹶﺃ ِﻭ ﺍﹾﻟ ﻤ ﺆ ِﻣ ﻦ
ﺿﹶﺄ ﺍﹾﻟ ﻌﺒ ﺪ ﺍﹾﻟ ﻤ
-١٠٨ﻋ ﻦ ﹶﺃﺑِﻰ ﻫ ﺮﻳ ﺮ ﹶﺓ ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ - -ﻗﹶﺎ ﹶﻝ » ِﺇﺫﹶﺍ ﺗ ﻮ
ﺝ ِﻣ ﻦ ﻭ ﺟ ِﻬ ِﻪ ﹸﻛ ﱡﻞ ﺧﻄِﻴﹶﺌ ٍﺔ ﻧ ﹶﻈ ﺮ ِﺇﹶﻟﻴﻬﺎ ِﺑ ﻌﻴﻨﻴ ِﻪ ﻣ ﻊ ﺍﹾﻟﻤﺎ ِﺀ -ﹶﺃ ﻭ ﻣ ﻊ ﺁ ِﺧ ِﺮ ﹶﻗﻄﹾـ ِﺮﺴ ﹶﻞ ﻭ ﺟ ﻬ ﻪ ﺧ ﺮ
-ﹶﻓ ﻐ
ﺸﺘﻬﺎ ﻳﺪﺍ ﻩ ﻣ ﻊ ﺍﹾﻟﻤﺎ ِﺀ -ﹶﺃ ﻭ ﻣـ ﻊ
ﺝ ِﻣ ﻦ ﻳ ﺪﻳ ِﻪ ﹸﻛ ﱡﻞ ﺧﻄِﻴﹶﺌ ٍﺔ ﻛﹶﺎ ﹶﻥ ﺑ ﹶﻄ
ﺴ ﹶﻞ ﻳ ﺪﻳ ِﻪ ﺧ ﺮ
ﺍﹾﻟﻤﺎ ِﺀ -ﹶﻓِﺈﺫﹶﺍ ﹶﻏ
ﻼ ﻩ ﻣ ﻊ ﺍﹾﻟﻤﺎ ِﺀ -ﹶﺃ ﻭ ﻣـ ﻊ
ﺸﺘﻬﺎ ِﺭ ﺟ ﹶ
ﺖ ﻛﹸ ﱡﻞ ﺧﻄِﻴﹶﺌ ٍﺔ ﻣ ﺴ ﹶﻞ ِﺭ ﺟﹶﻠﻴ ِﻪ ﺧ ﺮ ﺟ ﺁ ِﺧ ِﺮ ﹶﻗ ﹾﻄ ِﺮ ﺍﹾﻟﻤﺎ ِﺀ -ﹶﻓِﺈﺫﹶﺍ ﹶﻏ
٨٧١
ﺏ «ﺭﻭﺍﻩ ﻣﺴﻠﻢ. ﺝ ﻧ ِﻘﻴﺎ ِﻣ ﻦ ﺍﻟ ﱡﺬﻧﻮ ِ
ﺨ ﺮ
ﺁ ِﺧ ِﺮ ﹶﻗ ﹾﻄ ِﺮ ﺍﹾﻟﻤﺎ ِﺀ -ﺣﺘﻰ ﻳ
ﺕ ﻳـ ﻮ ٍﻡ،ﹸﺛ ﻢ ﹶﺃ ﹾﻗﺒـ ﹶﻞ
ﺼﺒ ﺢ ﺫﹶﺍ ﷲ ﺍﻟ ﺻﻠﱠﻰ ِﺑﻨﺎ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺽ ﺑﻦ ﺳﺎﺭﻳﺔ ﻗﺎ ﹶﻝ : -١٠٩ﻋﻦ ﺍﹾﻟ ِﻌ ﺮﺑﺎ
ﺏ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻗﹶﺎِﺋ ﹲﻞ:ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺖ ِﻣﻨﻬﺎ ﺍﹾﻟ ﹸﻘﻠﹸﻮ ﺖ ِﻣﻨﻬﺎ ﺍﹾﻟ ﻌﻴﻮ ﹸﻥ ،ﻭ ﻭ ِﺟﹶﻠ ﻋﹶﻠﻴﻨﺎ ﹶﻓ ﻮ ﻋ ﹶﻈﻨﺎ ﻣ ﻮ ِﻋ ﹶﻈ ﹰﺔ ﺑﻠِﻴ ﻐ ﹰﺔ ،ﹶﺫ ﺭﹶﻓ
ﺴ ﻤ ِﻊ
ﷲ،ﻭﺍﻟـ ﻉ ،ﹶﻓﻤﺎﺫﹶﺍ ﺗ ﻌ ﻬ ﺪ ِﺇﹶﻟﻴﻨﺎ ؟ ﻗﹶـﺎ ﹶﻝ:ﺃﹸﻭﺻِـﻴ ﹸﻜ ﻢ ِﺑﺘﻘﹾـﻮﻯ ﺍ ِ ﷲ ،ﹶﻛﹶﺄ ﱠﻥ ﻫ ِﺬ ِﻩ ﻣ ﻮ ِﻋ ﹶﻈ ﹶﺔ ﻣ ﻮ ﺩ ٍ ﺍِ
ﺴﻨﺘِﻲ
ﻼﻓﹰﺎ ﹶﻛِﺜﲑﺍ،ﹶﻓ ﻌﹶﻠﻴ ﹸﻜ ﻢ ِﺑ
ﺴﻴﺮﻯ ﺍ ﺧِﺘ ﹶ ﺶ ِﻣﻨ ﹸﻜ ﻢ ﹶﻓ
ﺠ ﺪﻋﺎ،ﹶﻓِﺈﻧ ﻪ ﻣ ﻦ ﻳ ِﻌ
ﺸﻴﺎ ﻣ ﻭﺍﻟﻄﱠﺎ ﻋ ِﺔ ،ﻭِﺇ ﹾﻥ ﻋﺒﺪﺍ ﺣﺒ ِ
ﺕ
ﺤ ﺪﺛﹶﺎ ِ
ﺴﻜﹸﻮﺍ ِﺑﻬﺎ ،ﻭ ﻋﻀﻮﺍ ﻋﹶﻠﻴﻬﺎ ﺑِﺎﻟﻨﻮﺍ ِﺟ ِﺬ ،ﻭِﺇﻳﺎ ﹸﻛ ﻢ ﻭ ﻣ
ﲔ،ﹶﻓﺘ ﻤ ﺨﹶﻠﻔﹶﺎ ِﺀ ﺍﻟﺮﺍ ِﺷﺪِﻳ ﻦ ﺍﹾﻟ ﻤ ﻬ ِﺪﻳ ﻭ ﺳﻨ ِﺔ ﺍﹾﻟ
٨٧٢
ﻼﹶﻟ ﹲﺔ".ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ﺿﹶ ﺤ ﺪﹶﺛ ٍﺔ ِﺑ ﺪ ﻋ ﹲﺔ ،ﻭ ﹸﻛ ﱠﻞ ِﺑ ﺪ ﻋ ٍﺔ
ﺍﹾﻟﹸﺄﻣﻮ ِﺭ ﹶﻓِﺈ ﱠﻥ ﹸﻛ ﱠﻞ ﻣ
ﺐ ﻋﻠﹶـﻰ
ﺿ ﺢ ﹶﺃ ﱠﻥ ﻣ ﻦ ﻭﺍ ﹶﻇ ﻑ ﺍﱠﻟﺬِﻱ ﻳﻜﹸﻮ ﹸﻥ ﻓِﻲ ﹸﺃ ﻣِﺘ ِﻪ ﺑﻴﺎ ﹲﻥ ﻭﺍ ِ ﻼ ﺴﻨﺘِﻲ ِﻋﻨ ﺪ ِﺫﻛﹾ ِﺮ ِﻩ ﺍ ِﻻ ﺧِﺘ ﹶﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﺣﺎِﺗ ٍﻢ ﻓِﻲ ﹶﻗ ﻮِﻟ ِﻪ :ﹶﻓ ﻌﹶﻠﻴ ﹸﻜ ﻢ ِﺑ
ﻕ ﺍﻟﻨﺎ ِﺟﻴ ِﺔ ﻓِﻲ ﺍﹾﻟ ِﻘﻴﺎ ﻣﺔِ ،ﺟ ﻌﹶﻠﻨﺎ ﺍﻟﱠﻠ ﻪ ِﻣﻨ ﻬ ﻢ ِﺑ ﻤﻨ ِﻪ.ﺝ ﻋﻠﹶﻰ ﹶﻏﻴ ِﺮﻫﺎ ِﻣ ﻦ ﺍﻵﺭﺍ ِﺀ ِﻣ ﻦ ﺍﹾﻟ ِﻔ ﺮ ِ ﺴﻨﻦِ،ﻗﹶﺎ ﹶﻝ ِﺑﻬﺎ ،ﻭﹶﻟ ﻢ ﻳ ﻌ ﺮ
ﺍﻟ
- ٨٧٣ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٧٢٨٠) -
- ٨٧٤ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٣٢٤٤) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ (٧٣١٠) -ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒـﺎﻥ (٩١ / ٢) -
)(٣٦٩
- ٨٧٥ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ - ( ٥٠٠٧) -ﺃﺑﺪﻉ:ﻛﻞ ﻭﺗﻌﺐ
- ٨٧٦ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ (٥٦٨٥) -ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٥٩٥) (٣٥٦ / ٢) -
ﺇﻳﺎﻛﻢ:ﺍﺣﺬﺭﻭﺍ ﻭﺍﺑﺘﻌﺪﻭﺍ -ﻣﺎﻟﻨﺎ ﻣﻦ ﳎﺎﻟﺴﻨﺎ ﺑ ﺪ:ﻻﻧﺴﺘﻄﻴﻊ ﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻨﻬﺎ -ﻏﺾ ﺍﻟﺒﺼﺮ:ﻛﻒ ﺍﻟﺒﺼﺮ ﻋﻦ ﺍﶈﺮﻣﺎﺕ -ﻛـﻒ
ﺍﻷﺫﻯ:ﺭﺩ ﺍﻷﺫﻯ ﻭﻣﻨﻌﻪ
٣٢٧
ﺕ ﻳ ﻮ ﻡ
ﷲ ﻗﹶﺎ ﹶﻝ" :ﺍﺗﻘﹸﻮﺍ ﺍﻟ ﱡﻈ ﹾﻠ ﻢ ﹶﻓِﺈ ﱠﻥ ﺍﻟ ﱡﻈ ﹾﻠ ﻢ ﹸﻇﹸﻠﻤﺎ
-١١٤ﻋ ﻦ ﺟﺎِﺑ ِﺮ ﺑ ِﻦ ﻋﺒ ِﺪ ﺍﷲِ ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﺴ ِﻔﻜﹸﻮﺍ ِﺩﻣـﺎ َﺀ ﻫﻢ، ﻚ ﻣ ﻦ ﻛﹶﺎ ﹶﻥ ﹶﻗﺒﹶﻠ ﹸﻜ ﻢ ﺣ ﻤﹶﻠ ﻬ ﻢ ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﻳ
ﺸ ﺢ ﹶﺃ ﻫﹶﻠ ﺸ ﺢ ﹶﻓِﺈ ﱠﻥ ﺍﻟ ﺍﹾﻟ ِﻘﻴﺎ ﻣﺔِ ،ﻭﺍﺗﻘﹸﻮﺍ ﺍﻟ
٨٧٧
ﺴِﻠ ﻢ
ﺤﻠﱡﻮﺍ ﻣﺤﺎ ِﺭ ﻣ ﻬ ﻢ " .ﺭﻭﺍ ﻩ ﻣ
ﻭﺍ ﺳﺘ
-١١٥ﻋ ِﻦ ﺍﹾﻟﺒﺮﺍ ِﺀ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ": --ﻣﺎ ِﻣ ﻦ ﻣﺴِﻠ ﻤﻴ ِﻦ ﻳ ﹾﻠﺘ ِﻘﻴﺎ ِﻥ ﹶﻓﻴﺘﺼﺎﹶﻓﺤﺎ ِﻥ ِﺇ ﱠﻻ
٨٧٨
ﹸﻏ ِﻔ ﺮ ﹶﻟ ﻬﻤﺎ ﹶﻗﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﻳ ﹾﻔﺘ ِﺮﻗﹶﺎ «ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ..
ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ - -ﻳﻘﹸﻮ ﹸﻝ » ﺸ ٍﲑ ﻳﻘﹸﻮ ﹸﻝ ﺳ ِﻤ ﻌ ﺖ ﺍﻟﻨ ﻌﻤﺎ ﹶﻥ ﺑ ﻦ ﺑ ِ
-١١٦ﻋ ﻦ ﻋﺎ ِﻣ ٍﺮ ﻗﹶﺎ ﹶﻝ ﺳ ِﻤ ﻌ
ﺕﺸﺒﻬﺎ ِ
ﺱ،ﹶﻓ ﻤ ِﻦ ﺍﺗﻘﹶﻰ ﺍﹾﻟ ﻤ
ﺕ ﹶﻻ ﻳ ﻌﹶﻠ ﻤﻬﺎ ﹶﻛِﺜ ﲑ ِﻣ ﻦ ﺍﻟﻨﺎ ِﺸﺒﻬﺎ ﺤﺮﺍ ﻡ ﺑﻴ ﻦ ،ﻭﺑﻴﻨ ﻬﻤﺎ ﻣ
ﻼ ﹸﻝ ﺑﻴ ﻦ ﻭﺍﹾﻟ ﺤﹶ ﺍﹾﻟ
ﻚ ﹶﺃ ﹾﻥ
ﺤﻤﻰ،ﻳﻮﺷِـ ﻉ ﻳ ﺮﻋـﻰ ﺣـ ﻮ ﹶﻝ ﺍﹾﻟ ِ ﺕ ﹶﻛﺮﺍ ٍ ﺸﺒﻬﺎ ِﺿ ِﻪ ،ﻭ ﻣ ﻦ ﻭﹶﻗ ﻊ ﻓِﻰ ﺍﻟ ﺍ ﺳﺘﺒ ﺮﹶﺃ ِﻟ ِﺪِﻳِﻨ ِﻪ ﻭ ِﻋ ﺮ ِ
ﺴ ِﺪ
ﺿ ِﻪ ﻣﺤﺎ ِﺭ ﻣ ﻪ،ﹶﺃ ﹶﻻ ﻭِﺇ ﱠﻥ ﻓِﻰ ﺍﹾﻟﺠـ
ﻚ ِﺣﻤﻰ،ﹶﺃ ﹶﻻ ِﺇ ﱠﻥ ِﺣﻤﻰ ﺍﻟﱠﻠ ِﻪ ﻓِﻰ ﹶﺃ ﺭ ِ ﻳﻮﺍِﻗ ﻌ ﻪ.ﹶﺃ ﹶﻻ ﻭِﺇ ﱠﻥ ِﻟ ﹸﻜ ﱢﻞ ﻣِﻠ ٍ
ﺐ« ﺴ ﺪ ﹸﻛﱡﻠ ﻪ.ﹶﺃ ﹶﻻ ﻭ ِﻫ ﻰ ﺍﹾﻟ ﹶﻘﻠﹾـ
ﺠﺴ ﺪ ﺍﹾﻟ ﺕ ﹶﻓ
ﺴ ﺪ ﺴ ﺪ ﹸﻛﱡﻠ ﻪ ،ﻭِﺇﺫﹶﺍ ﹶﻓ
ﺠﺻﹶﻠ ﺢ ﺍﹾﻟ
ﺖ ﺤ ﺻﹶﻠ ﻀ ﻐ ﹰﺔ ِﺇﺫﹶﺍ ﻣ
ﻣﺘﻔﻖ ﻋﻠﻴﻪ.٨٧٩
ﺠﻨ ِﺔ ﻫ ﹶﻜﺬﹶﺍ ،ﻭﹶﺃﺷﺎ ﺭ
ﷲ :ﹶﺃﻧﺎ ﻭﻛﹶﺎِﻓ ﹸﻞ ﺍﹾﻟﻴﺘِﻴ ِﻢ ﻓِﻲ ﺍﹾﻟ -١١٧ﻋ ﻦ ﺳ ﻬ ِﻞ ﺑ ِﻦ ﺳ ﻌ ٍﺪ،ﻗﹶﺎ ﹶﻝ:ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
٨٨٠
ﺴﺒﺎﺑ ِﺔ ﻭﺍﹾﻟ ﻮ ﺳﻄﹶﻰ".ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﺑِﺎﻟ
ﻂ ﺧﻴﺮﺍ -١١٨ﻋ ِﻦ ﺍﹾﻟ ِﻤ ﹾﻘﺪﺍ ِﻡ - -ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ - -ﻗﹶﺎ ﹶﻝ » ﻣﺎ ﹶﺃ ﹶﻛ ﹶﻞ ﹶﺃ ﺣ ﺪ ﹶﻃﻌﺎﻣﺎ ﹶﻗ ﱡ
ﻼ ﻡ -ﻛﹶﺎ ﹶﻥ ﻳ ﹾﺄ ﹸﻛ ﹸﻞ ِﻣ ﻦ ﻋ ﻤ ِﻞ ﻳ ِﺪ ِﻩ «ﺴﹶ ِﻣ ﻦ ﹶﺃ ﹾﻥ ﻳ ﹾﺄ ﹸﻛ ﹶﻞ ِﻣ ﻦ ﻋ ﻤ ِﻞ ﻳ ِﺪ ِﻩ ،ﻭِﺇ ﱠﻥ ﻧِﺒ ﻰ ﺍﻟﱠﻠ ِﻪ ﺩﺍ ﻭ ﺩ -ﻋﹶﻠﻴ ِﻪ ﺍﻟ
٨٨١
.ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ
٣٣٠
ﻗﺎﻝ ﺍﺑﻦ ﺟﺎﺑﺮ :ﻓﻜﺎﻧﻮﺍ ﳛﻀﺮﻭﻥ ﺑﻌﺪ ﺫﻟﻚ ﻭﻳﻘﻌﺪﻭﻥ ﰲ ﻛﻢ ﺣﲑﻱ ﻭﻳﻀﺮﺏ ﺑﻴﻨـﻬﻢ ﻭﺑـﲔ
ﺍﻟﻨﺎﺱ ﺳﺘﺮ ﻓﻴﺴﻤﻌﻮﻥ ﻣﻊ ﺍﻟﻌﺎﻣﺔ ".٨٨٤
ﻭﻗﺎﻝ ﻋﺘﺒﺔ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ﻟﻌﺒﺪ ﺍﻟﺼﻤﺪ ﻣﺆﺩﺏ ﻭﻟﺪِﻩ :ﻟﻴﻜﻦ ﺃ ﻭ ﹶﻝ ﻣﺎ ﺗﺒﺪﹸﺃ ﺑﻪ ﻣﻦ ﺇﺻﻼﺣﻚ ﺑﻨﻲ
ﺴ ﻦ ﻋِﻨﺪﻫﻢ ﻣﺎ ﺍﺳﺘﺤﺴﻨﺖ ،ﻭﺍﻟﻘﺒـﻴ ﺢ ﺇﺻﻼﺣﻚ ﻧﻔﺴﻚ؛ ﻓﺈ ﱠﻥ ﺃﹶﻋﻴﻨﻬﻢ ﻣﻌﻘﻮﺩﺓ ﺑﻌﻴﻨﻚ ،ﻓﺎﳊ
ﺏ ﺍﻟﻠﱠﻪ ،ﻭﻻ ﺗﻜﺮِﻫﻬﻢ ﻋﻠﻴﻪ ﻓﻴﻤﻠﱡﻮﻩ ،ﻭﻻ ﺗﺘـﺮﻛﹾﻬﻢ ﻣﻨـﻪ ﻋﻨﺪﻫﻢ ﻣﺎ ﺍﺳﺘﻘﺒﺤﺖ ،ﻋﱢﻠﻤﻬﻢ ﻛﺘﺎ
ﺨ ِﺮﺟﻬﻢ ﻣﻦ ِﻋ ﹾﻠ ٍﻢ ﺇﱃ ﻏﲑﻩ
ﻓﻴﻬﺠﺮﻭﻩ ،ﰒ ﺭﻭﻫﻢ ﻣﻦ ﺍﻟﺸﻌﺮ ﹶﺃ ﻋﻔﱠﻪ ،ﻭﻣﻦ ﺍﳊﺪﻳﺚ ﹶﺃ ﺷﺮﻓﻪ ،ﻭﻻ ﺗ
ﻕ
ﻀﱠﻠ ﹲﺔ ﻟﻠﻔﻬﻢ ،ﻭﻋﱢﻠﻤﻬﻢ ِﺳﻴ ﺮ ﺍﳊﻜﻤﺎﺀ ﻭﺃﺧﻼ ﺣﺘﻰ ﳛﻜﻤﻮﻩ ،ﻓﺈ ﱠﻥ ﺍﺯﺩﺣﺎ ﻡ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﺴﻤﻊ ﻣ
ﺍﻷﺩﺑﺎﺀ ،ﻭﺟﻨﺒﻬﻢ ﳏﺎﺩﺛﺔ ﺍﻟﻨﺴﺎﺀ ،ﻭ ﺪﺩﻫﻢ ﰊ ﻭﺃ ﺩﺑﻬﻢ ﺩﻭﱐ ،ﻭﻛ ﻦ ﳍﻢ ﻛﺎﻟﻄﱠﺒﻴﺐ ﺍﻟـﺬﻱ ﻻ
ﺖ ﻋﻠﻰ ﻛﻔﺎﻳﺘِـﻚ، ﻳﻌﺠﻞ ﺑﺎﻟﺪﻭﺍﺀ ﺣﱴ ﻳﻌﺮﻑ ﺍﻟﺪﺍﺀ ،ﻭﻻ ﺗﺘﻜﻞ ﻋﻠﻰ ﻋﺬﺭﻱ ،ﻓﺈﱐ ﻗﺪ ﺍﺗﻜﻠ
ﻭﺯﺩ ﰲ ﺗﺄﺩﻳﺒﻬﻢ ﺃﺯﺩﻙ ﰲ ﺑﺮﻱ ﺇﻥ ﺷﺎﺀ ﺍﻟﻠﱠﻪ". ٨٨٥
ﲔ ،ﻭ ﻣﻌـ ﻪ
ﺴﺘ ﹾﺄ ِﺫ ﹶﻥ ﻋﻠﹶﻰ ﹶﺃ ِﻣ ِﲑ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ
ﺠ ِﺮ ﻫﺎﺭﻭ ﹶﻥ ﺍﻟ ﺮﺷِﻴ ِﺪ ِﻟﻴ
ﺾ ﺣ
ﺸﺎِﻓ ِﻌ ﻲ ﻳ ﻮﻣﺎ ِﺇﻟﹶﻰ ﺑ ﻌ ِ
ﻭﹸﺃ ﺩ ِﺧ ﹶﻞ ﺍﻟ
ﺝ ﻟِﻠﺸﺎِﻓ ِﻌ ﻲ :ﻳـﺎ ﺏ ﹶﺃ ﻭﻟﹶﺎ ِﺩ ﺍﻟ ﺮﺷِﻴ ِﺪ.ﹶﻓﻘﹶﺎ ﹶﻝ ِﺳﺮﺍ ﺼ ﻤ ِﺪ ﻣ ﺆ ﺩ ِ ﺝ ﺍﹾﻟﺨﺎ ِﺩ ﻡ ﹶﻓﹶﺄ ﹾﻗ ﻌ ﺪ ﻩ ِﻋﻨ ﺪ ﹶﺃﺑِﻲ ﻋ ﺒ ِﺪ ﺍﻟ ِﺳﺮﺍ
ﺻﻴﺘ ﻪ ِﺑ ِﻬ ﻢ.ﹶﻓﹶﺄ ﹾﻗﺒ ﹶﻞ ﺍﻟﺸﺎِﻓ ِﻌ ﻲ ﻋﻠﹶﻰ
ﲔ ،ﻭ ﻫ ﻮ ﻣ ﺆ ﺩﺑ ﻬ ﻢ ،ﹶﻓﹶﻠ ﻮ ﹶﺃ ﻭ ﹶﺃﺑﺎ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﻫ ﺆﻟﹶﺎ ِﺀ ﹶﺃ ﻭﻟﹶﺎ ﺩ ﹶﺃ ِﻣ ِﲑ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ
ﺡ
ﲔ ِﺇﺻـﹶﻠﺎ ﺡ ﹶﺃ ﻭﻟﹶﺎ ِﺩ ﹶﺃ ِﻣ ِﲑ ﺍﹾﻟﻤـ ﺆ ِﻣِﻨ ﺻﻠﹶﺎ ِ ﺼ ﻤ ِﺪ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪِ" :ﻟﻴ ﹸﻜ ﻦ ﹶﺃ ﻭ ﹸﻝ ﻣﺎ ﺗﺒ ﺪﹸﺃ ِﺑ ِﻪ ِﻣ ﻦ ِﺇ ﹶﺃﺑِﻲ ﻋﺒ ِﺪ ﺍﻟ
ﺴﻨ ﻪ ﻭﺍﹾﻟ ﹶﻘﺒِﻴ ﺢ ِﻋﻨـ ﺪ ﻫ ﻢ ﻣـﺎ ﺤِ ﺴﺘ
ﺴ ﻦ ِﻋﻨ ﺪ ﻫ ﻢ ﻣﺎ ﺗ ﺤ ﻚ ،ﻓﹶﺎﹾﻟ ﻚ ؛ ﹶﻓِﺈ ﱠﻥ ﹶﺃﻋﻴﻨ ﻬ ﻢ ﻣ ﻌﻘﹸﻮ ﺩ ﹲﺓ ِﺑ ﻌﻴِﻨ ﺴ ﻧ ﹾﻔ ِ
ﺠﺮﻭ ﻩ ،ﹸﺛ ﻢ ﺭ ﻭ ِﻫ ﻢ
ﺏ ﺍﻟﱠﻠ ِﻪ ،ﻭﻟﹶﺎ ﺗ ﹾﻜ ِﺮ ﻫ ﻬ ﻢ ﻋﹶﻠﻴ ِﻪ ﹶﻓﻴ ﻤﻠﱡﻮ ﻩ ،ﻭﻟﹶﺎ ﺗﺘ ﺮ ﹶﻛ ﻬ ﻢ ِﻣﻨ ﻪ ﹶﻓﻴ ﻬ
ﺗ ﺮ ﹾﻛﺘ ﻪ .ﻋﱢﻠ ﻤ ﻬ ﻢ ِﻛﺘﺎ
ﺤ ِﻜﻤـﻮ ﻩ، ﺨ ِﺮ ﺟﻨ ﻬ ﻢ ِﻣ ﻦ ِﻋ ﹾﻠ ٍﻢ ِﺇﻟﹶﻰ ﹶﻏﻴ ِﺮ ِﻩ ﺣﺘﻰ ﻳ ﺚ ﹶﺃ ﺷ ﺮﹶﻓ ﻪ ،ﻭﻟﹶﺎ ﺗ ﺤﺪِﻳ ِ ﺸ ﻌ ِﺮ ﹶﺃ ﻋ ﱠﻔ ﻪ ،ﻭ ﻣ ﻦ ﺍﹾﻟ
ِﻣ ﻦ ﺍﻟ
ﻀﱠﻠ ﹲﺔ ِﻟ ﹾﻠ ﹶﻔ ﻬ ِﻢ ".٨٨٦ ﺴ ﻤ ِﻊ ﻣ ِ
ﹶﻓِﺈ ﱠﻥ ﺍ ﺯﺩِﺣﺎ ﻡ ﺍﹾﻟ ﹶﻜﻠﹶﺎ ِﻡ ﻓِﻲ ﺍﻟ
ﻭﻗﺎﻝ ﺍﳌﺎﻭﺭﺩﻱ" :ﳚﺐ ﺃﻥ ﻳﺠﺘﻬﺪ ﰲ ﺍﺧﺘﻴﺎﺭ ﺍﳌﻌﻠﻢ ﻭﺍﳌﺆﺩﺏ؛ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻮﺍﻟـﺪﺓ
ﻭﺍﻟﻈﺌﺮ -ﺍﳌﺮﺿﻌﺔ -ﺑﻞ ﺃﺷﺪ ﻣﻨﻪ؛ ﻓﺈﻥ ﺍﻟﻮﻟﺪ ﻳﺄﺧﺬ ﻣﻦ ﻣﺆﺩﺑﻪ ﻣﻦ ﺍﻷﺧـﻼﻕ ﻭﺍﻟـﺸﻤﺎﺋﻞ
ﻭﺍﻵﺩﺍﺏ ﻭﺍﻟﻌﺎﺩﺍﺕ ،ﺃﻛﺜﺮ ﳑﺎ ﻳﺄﺧﺬ ﻣﻦ ﻭﺍﻟﺪﻩ ،ﻷﻥ ﳎﺎﻟﺴﺘﻪ ﻟﻪ ﺃﻛﺜﺮ ،ﻭﻣﺪﺍﺭﺳﺘﻪ ﻣﻌﻪ ﺃﻃﻮﻝ،
ﺻﺤِﻴ ﺢ - ٨٩١ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ -ﺍﳌﻜﱰ ( ٢٩١٢) -ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﻋِﻴﺴﻰ ﻫﺬﹶﺍ ﺣﺪِﻳ ﹲ
ﺚ
- ٨٩٢ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٦٥٣٣) -
١٣٧٩١http://www.mousastar.com/vb/showthread.php?t= - ٨٩٣
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ﻣﻨﻬﺞ ﺍﷲ ﻭﺷﺮﻋﻪ ،ﻭﻣﺎ ﻫﺬﺍ ﺇﻻ ﳉﻬﻞ ﺍﳌﺴﻠﻤﲔ ،ﻭﻫﻮ ﺩﻟﻴﻞ ﺃﻛﻴﺪ ﻋﻠﻰ ﻏﻔﻠﺘﻬﻢ ،ﻭﻫﺬﺍ ﺍﻟﺬﻱ
ﻧﻘﻮﻟﻪ ﻟﻴﺲ ﻛﻼﻣﹰﺎ ﺟﺰﺍﻓﹰﺎ ،ﻭﺇﳕﺎ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﻧﻌﻴﺸﻪ ﺍﻟﻴﻮﻡ ،ﻭﻣﺎ ﺻﺮﺡ ﺑـﻪ ﺃﻭﻟﺌـﻚ ﺍﻟﻐـﺰﺍﺓ
ﺍﳌﻌﺘﺪﻭﻥ ﺍﻵﲦﻮﻥ ﺧﲑ ﺩﻟﻴﻞ ،ﻭﺇﻟﻴﻚ ﺑﻌﺾ ﺧﻄﻄﻬﻢ ،ﻓﻬﺬﺍ ﺍﻟﻘﺲ )ﺻﻤﻮﺋﻴﻞ ﺯﻭﳝﺮ ( ﻳﻨﺸﺮ ﰲ
ﻛﺘﺎﺑﻪ ﻣﻬﺪ ﺍﻹﺳﻼﻡ ﺧﺪﺍﻋﻪ ﻟﻸﻃﻔﺎﻝ ﺍﳌﺴﻠﻤﲔ ﺣﻴﺚ ﻳﻘﻮﻝ" :ﻭﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺪﺭﺳـﻲ ﻭﺍﻟﺘﺮﺑﻴـﺔ
ﺍﻷﺧﻼﻗﻴﺔ ﺍﻟﻐﺮﺑﻴﺔ ،ﻗﺪ ﺃﺳﻔﺮﺍ ﻋﻦ ﻧﺘﺎﺋﺞ ﲨﺔ ،ﻭﺃﲦﺮﺍ ﲦﺮﺍﺕ ﻧﺎﻓﻌﺔ ﰲ ﺍﻷﻃﻔﺎﻝ ﻭﺍﳌﺮﺍﻫﻘﲔ ،ﻋﻠﻰ
ﺍﻟﺴﻮﺍﺀ ،ﻟﻘﺪ ﺍﺳﺘﻄﻌﺖ ﺃﻥ ﺃﲨﻊ ﺍﻟﺘﻼﻣﻴﺬ ﺍﳌﺴﻠﻤﲔ ﻣﺮﺓ ،ﻭﺃﺿﻊ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻛﺮﺓ ﲤﺜﻞ ﺍﻟﻜـﺮﺓ
ﺍﻷﺭﺿﻴﺔ ،ﰒ ﺣﻮﻟﺖ ﻋﻠﻴﻬﺎ ﻧﻮﺭﹰﺍ ﻗﻮﻳﺎ ،ﻭﺃﻗﻨﻌﺘﻬﻢ ﺑﺬﻟﻚ ﺃﻥ ﺍﻷﻣﺮ ﺑﺎﻟﺼﻴﺎﻡ ﻟﺸﻬﺮ ﺭﻣﻀﺎﻥ ﻟﻴﺲ
ﺁﺗﻴﹰﺎ ﻣﻦ ﻋﻨﺪ ﺍﷲ ؛ ﻷﻧﻪ ﻳﺘﻌﺬﺭ ﺃﺩﺍﺀ ﻫﺬﻩ ﺍﻟﻔﺮﻳﻀﺔ ﰲ ﺑﻌﺾ ﺍﻟﺒﻼﺩ ".٨٩٤
ﻭﻛﺎﻥ ﺍﻟﻘﺴﻴﺲ ﺍﻟﺪﻛﺘﻮﺭ "ﺻﻤﻮﺋﻴﻞ ﺯﻭﳝﺮ"ﺭﺋﻴﺲ ﺇﺭﺳﺎﻟﻴﺔ ﺍﻟﺘﺒﺸﲑ ﰲ ﺍﻟﺒﺤﺮﻳﻦ ﻣﻨﺬ ﻣﻘﺪﻣﻪ ﺇﱃ
ﺍﻟﺸﺮﻕ ﰲ ﺃﻭﺍﺋﻞ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ ،ﺇﻻ ﺃﻥ ﻧﺸﺎﻃﻪ ﺍﻟﺘﺒﺸﲑﻱ ﺍﻟﺰﺍﺋﺪ ،ﻭﺳـﻌﻴﻪ ﻟﻌﻘـﺪ ﳐﺘﻠـﻒ
ﺍﳌﺆﲤﺮﺍﺕ ﺍﻟﺘﺒﺸﲑﻳﺔ ،ﺟﻌﻠﻪ ﻳﺮﺗﻘﻲ ﰲ ﺍﳌﺮﺍﺗﺐ ﺑﲔ ﺍﳌﺒﺸﺮﻳﻦ ﺣﱴ ﺻﺎﺭ ﺭﺋـﻴﺲ ﺍﳌﺒـﺸﺮﻳﻦ ﰲ
ﺍﻟﺸﺮﻕ .ﻭﺣﱴ ﺻﺎﺭﻭﺍ ﻳﻠﻘﺒﻮﻧﻪ ﺑﺎﻟﺮﺳﻮﻝ ﺍﳌﺨﺘﺎﺭ ﺇﱃ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ،ﺃﻱ :ﺣﺎﻣـﻞ ﺭﺳـﺎﻟﺔ
ﲢﻮﻳﻞ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺩﻳﻨﻬﻢ .
ﻓﻤﻦ ﺍﳌﺆﲤﺮﺍﺕ ﺍﻟﺘﺒﺸﲑﻳﺔ ﺍﻟﱵ ﺩﻋﺎ ﺇﻟﻴﻬﺎ ﻫﺬﺍ ﺍﻟﻘﺲ ﻣﺆﲤﺮ ﺍﻟﻘﺪﺱ ﺍﻟﺬﻱ ﰎ ﺍﻧﻌﻘﺎﺩﻩ ﺑﺮﺋﺎﺳﺘﻪ ﰲ
ﻧﻴﺴﺎﻥ ﺳﻨﺔ )١٩٣٥ﻡ( ﺇﺑﺎﻥ ﺍﻻﺣﺘﻼﻝ ﺍﻟﱪﻳﻄﺎﱐ ﻟﻔﻠﺴﻄﲔ .
ﻭﺑﻌﺪ ﺃﻥ ﺷﺮﺡ ﺃﻋﻀﺎﺀ ﺍﳌﺆﲤﺮ ﺍﻟﻌﻘﺒﺎﺕ ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﺍﻋﺘﺮﺿﺖ ﺳﺒﻴﻞ ﺍﳌﺒﺸﺮﻳﻦ ،ﻭﺍﻟﱵ ﱂ ﺗﺴﻤﺢ
ﳍﻢ ﺑﺄﻥ ﳜﺮﺟﻮﺍ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺩﻳﻨﻬﻢ ،ﻭﻳﺪﺧﻠﻮﻫﻢ ﰲ ﺍﳌﺴﻴﺤﻴﺔ ،ﻭﺑﻌﺪ ﺃﻥ ﺧﻄﺐ ﻛﺜﲑ ﻣﻨﻬﻢ
ﺧﻄﺒﻬﻢ ﺍﻟﻴﺎﺋﺴﺔ ،ﻗﺎﻡ "ﺯﻭﳝﺮ"ﺭﺋﻴﺲ ﺍﳌﺆﲤﺮ ،ﻭﺃﻟﻘﻰ ﻋﻠﻰ ﺍﳌﺆﲤﺮﻳﻦ ﺍﳋﻄﺒﺔ ﺍﻟﺘﺎﻟﻴﺔ :
"ﺃﻳﻬﺎ ﺍﻹﺧﻮﺍﻥ ﺍﻷﺑﻄﺎﻝ ،ﻭﺍﻟﺰﻣﻼﺀ ﺍﻟﺬﻳﻦ ﻛﺘﺐ ﺍﷲ ﳍـﻢ ﺍﳉﻬـﺎﺩ ﰲ ﺳـﺒﻴﻞ ﺍﳌـﺴﻴﺤﻴﺔ،
ﻭﺍﺳﺘﻌﻤﺎﺭﻫﻢ ﻟﺒﻼﺩ ﺍﻹﺳﻼﻡ ،ﻓﺄﺣﺎﻃﺘﻜﻢ ﻋﻨﺎﻳﺔ ﺍﻟﺮﺏ ﺑﺎﻟﺘﻮﻓﻴﻖ ﺍﳉﻠﻴﻞ ﺍﳌﻘﺪﺱ ،ﻟﻘـﺪ ﺃﺩﻳـﺘﻢ
ﱄ ﺃﻧﻪ ﻣـﻊﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﻧﻴﻄﺖ ﺑﻜﻢ ﺃﺣﺴﻦ ﺃﺩﺍﺀ ،ﻭﻭﻓﻘﺘﻢ ﳍﺎ ﺃﲰﻰ ﺗﻮﻓﻴﻖ.ﻭﺇﻥ ﻛﺎﻥ ﻟﻴﺨﻴﻞ ﺇ ﱠ
ﺇﲤﺎﻣﻜﻢ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺃﻛﻤﻞ ﺍﻟﻮﺟﻮﻩ ﱂ ﻳﻔﻄﻦ ﺑﻌﻀﻜﻢ ﺇﱃ ﺍﻟﻐﺎﻳﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻣﻨﻪ.ﺇﻧﲏ ﺃﻗـﺮﻛﻢ
٣٣٦
ﺇﻥ ﻣﻬﻤﺘﻜﻢ ﲤﺖ ﻋﻠﻰ ﺃﻛﻤﻞ ﺍﻟﻮﺟﻮﻩ ،ﻭﺍﻧﺘﻬﻴﺘﻢ ﺇﱃ ﺧﲑ ﺍﻟﻨﺘﺎﺋﺞ ،ﻭﺑﺎﺭﻛﺘﻢ ﺍﳌﺴﻴﺤﻴﺔ ،ﻭﺭﺿﻲ
ﻋﻨﻜﻢ ﺍﻻﺳﺘﻌﻤﺎﺭ ،ﻓﺎﺳﺘﻤﺮﻭﺍ ﰲ ﺃﺩﺍﺀ ﺭﺳﺎﻟﺘﻜﻢ ﻓﻘﺪ ﺃﺻﺒﺤﺘﻢ ﺑﻔﻀﻞ ﺟﻬﺎﺩﻛﻢ ﺍﳌﺒﺎﺭﻙ ﻣﻮﺿﻊ
ﺑﺮﻛﺎﺕ ﺍﻟﺮﺏ".٨٩٥
ﻭﻳﻘﻮﻝ ﺍﳌﺴﺘﺸﺮﻕ ﺍﳊﺎﻗﺪ )ﺟﻴﺐ( ﺍﻟﺬﻱ ﻫﻮ ﻋﻀﻮ ﰲ ﳎﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﻟﻘﺎﻫﺮﺓ ،ﻭﻫـﺬﺍ
ﻣﻦ ﻋﺠﺎﺋﺐ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻐﺎﻓﻠﺔ ﺍﳉﺎﻫﻠﺔ ،ﻓﻴﻘﻮﻝ ﰲ ﻛﺘﺎﺏ ﺇﱃ ﺃﻳﻦ ﻳﺘﺠـﻪ ﺍﻹﺳـﻼﻡ ؟:
"ﻟﻘﺪ ﺍﺳﺘﻄﺎﻉ ﺍﻟﻨﺸﺎﻁ ﺍﻟﺘﻌﻠﻴﻤﻲ ﻭﺍﻟﺜﻘﺎﰲ ﻋﻦ ﻃﺮﻳﻖ ﺍﳌﺪﺍﺭﺱ ﺍﻟﻌﺼﺮﻳﺔ ﻭﺍﻟﺼﺤﺎﻓﺔ ﻭﺗﻌﻠﻴﻤﺎﺗﻨـﺎ
ﺍﳋﺎﺻﺔ ،ﺃﻥ ﻳﺘﺮﻙ ﺍﳌﺴﻠﻤﲔ – ﻭﻟﻮ ﻣﻦ ﻏﲑ ﻭﻋﻲ ﻣﻨﻬﻢ – ﺃﺛﺮﺍ ﺟﻌﻠﻬﻢ ﻳﺒﺪﻭﻥ ﰲ ﻣﻈﻬـﺮﻫﻢ
ﺍﻟﻌﺎﻡ ﻻﺩﻳﻨﻴﲔ ﺇﱃ ﺣﺪ ﺑﻌﻴﺪ،ﻭﻻﺭﻳﺐ ﺃﻥ ﺫﻟﻚ ﻫﻮ ﺍﻟﻠﺐ ﺍﳌﺜﻤﺮ ﰲ ﻛﻞ ﻣﺎﺗﺮﻛﺖ ﳏـﺎﻭﻻﺕ
ﺍﻟﻐﺮﺏ ﳊﻤﻞ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻋﻠﻰ ﺣﻀﺎﺭﺗﻪ ﻣﻦ ﺁﺛﺎﺭ.ﻓﺎﻟﻮﺍﻗﻊ ﺃﻥ ﺍﻹﺳﻼﻡ ﻛﻌﻘﻴـﺪﺓ ﻭﺇﻥ ﱂ
ﻳﻔﻘﺪ ﺇﻻ ﻗﻠﻴﻼ ﻣﻦ ﺃﳘﻴﺘﻪ ﻭﺳﻠﻄﺎﻧﻪ ،ﻭﻟﻜﻦ ﺍﻹﺳﻼﻡ ﻛﻘﻮﺓ ﻣﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻗﺪ
ﻓﻘﺪ ﻣﻜﺎﻧﻪ"!.٨٩٦
ﻭﰲ ﺍﳌﻘﺎﺑﻞ ﻳﻮﺟﻪ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﳋﻀﺮ ﺣﺴﲔ ﺭﲪﻪ ﺍﻟﻠﱠﻪ -ﺷﻴﺦ ﺍﻷﺯﻫﺮ ﺳﺎﺑﻘﹰﺎ -ﲢﺬﻳﺮﺍ ﺇﱃ
ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﻘﺬﻑ ﺑﺄﺑﻨﺎﺋﻬﻢ ﺑﲔ ﺑﺮﺍﺛﻦ ﺍﳌﺪﺍﺭﺱ ﻭﺍﳌﻌﻠﻤﲔ ﺍﻟـﺬﻳﻦ ﻳـﻀﻠﻮﻢ ﻭﻳﻔـﺴﺪﻭﻥ
ﻋﻘﺎﺋﺪﻫﻢ ،ﻳﻘﻮﻝ) :ﻣﻦ ﺍﻟﺬﻱ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻬﻴﺊ ﻟﻮﻟﺪﻩ ﻋﻴﺸﺎ ﺭﺍﺿﻴﺎ ،ﻭﻳﻨﺒﺘﻪ ﻧﺒﺎﺗﺎ ﺣﺴﻨﺎ ﻓﻴﻨﺸﺄ
ﻼ ﻋﻠﻰ ﺇﻋﻼﺀ ﺷﺄﻥ ﺃﻣﺘﻪ ؟ ! ﻭﻟﻜﻨﻪ ﻳـﺄﺑﻰ ﺳﻠﻴﻢ ﺍﻟﻘﻠﺐ ،ﻃﺎﻫﺮ ﺍﻟﻠﺴﺎﻥ ،ﺻﺪﻳﻘﹰﺎ ﻷﺳﺮﺗﻪ ،ﻋﺎﻣ ﹰ
ﺃﻥ ﻳﻔﻌﻞ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻨﺼﺢ ﺑﻪ ﻟﻮﻟﺪﻩ ،ﻭﺟﲎ ﲦﺎﺭ ﺍﳊﻤﺪ ﻣﻦ ﻋﻮﺍﻗﺒﻪ ،ﻓﻴﻌﻤﺪ ﺇﻟﻴﻪ ﻭﻫﻮ ﺻـﺎﰲ
ﺍﻟﻔﻄﺮﺓ ،ﻓﻴﻠﻘﻴﻪ ﰲ ﺑﻴﺌﺔ ﻳﺘﻮﻻﻩ ﻓﻴﻬﺎ ﻣﻦ ﻻ ﻳﺮﻗﺒﻮﻥ ﺇ ﹼﻻ ﻭﻻ ﺫﻣﺔ ،ﻓﻼ ﻳﺰﺍﻟﻮﻥ ﻳﻠﹶﻘﻨﻮﻧـﻪ ﺯﻳﻔﹰـﺎ،
ﻭﻳﺒﺬﺭﻭﻥ ﰲ ﻧﻔﺴﻪ ﺷﺮﺍ ،ﻭﺍﻟﺬﻱ ﺧﺒﺚ ﻻ ﳜﺮﺝ ﺇﻻ ﻧﻜﺪﺍ ...ﺫﻟﻚ ﻣﺜﻞ ﺍﳌﺴﻠﻢ ﺍﻟﺬﻱ ﻳﻬﺒـﻪ
ﺍﻟﻠﱠﻪ ﻭﻟﺪﺍ ﻟﻴﺴﻠﻚ ﺑﻪ ﻫﺪﺍﻳﺔ ،ﻭﻳﻌﺪﻩ ﻷﻥ ﻳﻜﻮﻥ ﻋﻀﻮﺍ ﻳﺮﺗﺎﺡ ﻟﺴﻌﺎﺩﺓ ﻗﻮﻣﻪ ،ﻭﻳﺘﺄﱂ ﻟﺸﻘﺎﺋﻬﻢ،
ﻓﺈﺫﺍ ﻫﻮ ﻳﺒﻌﺚ ﺑﻪ ﺇﱃ ﻣﺪﺍﺭﺱ ﺃﹸﺳﺴﺖ ﶈﺎﺭﺑﺔ ﺍﻟﺪﻳﻦ ﺍﳊﻨﻴﻒ ،ﻭﻟﻘﺘﻞ ﺍﻟﻌﺎﻃﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ ،ﻭﻫﻲ
ﺍﳌﺪﺍﺭﺱ ﺍﻟﱵ ﺗﻨﺸﺌﻬﺎ ﰲ ﺑﻼﺩﻧﺎ ﺍﳉﻤﻌﻴﺎﺕ ﺍﻟﱵ ﻳﻘﺎﻝ ﳍﺎ :ﲨﻌﻴﺎﺕ ﺍﻟﺘﺒﺸﲑ .
- ٩٠٠ﺷﺮﺡ ﺍﻵﺟﺮﻭﻣﻴﺔ -ﺣﺴﻦ ﺣﻔﻈﻲ (١٥ / ١) -ﻭﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ -ﻣﻮﺍﻓﻘﺔ ﻟﻠﻤﻄﺒﻮﻉ (٣٤٣ / ٨) -
ﺾ ﻋﹶﻠﻴ ِﻪ )( ٣٩٥
ﺤ
ﺼ ﻐ ِﺮ ﻭﺍﹾﻟ
ﻀ ِﻞ ﺍﻟﺘ ﻌﱡﻠ ِﻢ ﻓِﻲ ﺍﻟ - ٩٠١ﺟﺎ ِﻣ ﻊ ﺑﻴﺎ ِﻥ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ << ﺑﺎ
ﺏ ﹶﻓ
٣٤٠
ﺍﻟﻀﻴﻒ .ﻓﺈﺫﺍ ﻓﺮﻍ ﺍﻟﺼﱯ ﻣﻦ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻭﺃ ﹼﱂ ﺑﺄﺻﻮﻝ ﺍﻟﻠﻐﺔ ﻳﻨﻈﺮ ﻋﻨﺪ ﺫﻟﻚ ﰲ ﺗﻮﺟﺒﻬﻪ ﺇﱃ
ﻣﺎ ﻳﻼﺋﻢ ﻃﺒﻴﻌﺘﻪ ﻭﺍﺳﺘﻌﺪﺍﺩﻩ"..٩٠٢
ﺃﻣﺎ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﳌﺎﻭﺭﺩﻱ ،ﻓﻴﻨﺒﻪ ﺇﱃ ﺃﳘﻴﺔ ﺗﻌﻠﻴﻢ ﺍﻟﻄﻔﻞ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺇﺟﺎﺩﺎ ﻓﻴﻘﻮﻝ" :ﻓﺈﺫﺍ ﺑﻠﻎ
ﺍﻟﺘﺄﺩﻳﺐ ﻭﺍﻟﺘﻌﻠﻴﻢ ،ﻓﺎﻟﻮﺟﻪ ﺃﻥ ﻳﺒﺪﺃ ﺑﺘﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ﻣﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻷﺎ ﺍﻟﻠﻐﺔ ﺍﻟﱵ ﺃﻧﺰﻝ ﺍﷲ ﺎ
ﻛﺘﺎﺑﺔ ،ﻭﺧﺎﻃﺐ ﺎ ﰲ ﺷﺮﺍﺋﻊ ﺩﻳﻨﻪ ﻭﻓﺮﺍﺋﺾ ﻣﻠﺘﻪ ،ﻭﺎ ﺑﻠﻎ ﺭﺳﻮﻝ ﺍﷲ ﺳﻨﻨﻪ ،ﻭﺎ ﺃﻟﻘﺖ
ﺍﻟﻜﺘﺐ ﺍﻟﺪﻳﻨﻴﺔ ،ﻭﺍﳊﻜﻤﻴﺔ ﻭﺍﳉﺪﻳﺔ ﻭﺍﳍﺰﻟﻴﺔ ،ﻭﺎ ﺗﻜﺘﺐ ﺭﺳﺎﺋﻠﻬﻢ ﻭﺍﻟﺼﻜﻮﻙ ﺍﻟـﱵ ﺟﻌﻠـﻬﺎ
ﻼ ﺑﺎﻟﺪﻳﻦ ،ﻣﻨﻘﻮﺻـﹰﺎ ﰲ
ﻭﺛﺎﺋﻖ ﺑﻴﻨﻬﻢ ،ﻓﻼﺑﺪ ﻟﻠﻨﺎﺷﺊ ﰲ ﻫﺬﻩ ﺍﳌﻠﺔ ﻣﻦ ﺗﻌﻠﻤﻬﺎ ،ﻭﺇﻻ ﻛﺎﻥ ﺟﺎﻫ ﹰ
ﺍﳌﻠﻞ ".
"ﺇﺿﺎﻓﺔ ﺇﱃ ﻣﺎ ﲤﺘﺎﺯ ﺑﻪ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﻣﻦ ﺍﻟﻔﺼﺎﺣﺔ ﻭﺍﻟﺒﻴﺎﻥ ،ﻭﺍﻟﻄﻼﻭﺓ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ ﻭﺍﳊـﻼﻭﺓ ﰲ
ﺍﻹﲰﺎﻉ ﻭﺍﻵﺫﺍﻥ،ﻭﻛﺜﺮﺓ ﺍﻟﺘﺼﺎﺭﻳﻒ ،ﻭﺍﺣﺘﻤﺎﻝ ﺍﳌﻘﺎﻳﻴﺲ ﺍﻟﻨﺤﻮﻳﺔ ،ﻭﺳﻌﺔ ﺍﻷﻟﻔﺎﻅ ،ﻭﻭﺳـﻂ
ﻼ ،ﻭﺍﺳﺘﻔﻴﺪﺕ ﺗﺄﺩﺑـﹰﺎ،
ﺍﳊﺮﻭﻑ ﺑﲔ ﺍﻟﻘﻠﺔ ﻭﺍﻟﻜﺜﺮﺓ ،ﻭﺃﺷﺒﺎﻩ ﻫﺬﻩ ﺍﳋﺼﺎﻝ ﻣﺎ ﻟﻮ ﺗﻌﻠﻤﺖ ﲡﻤ ﹰ
ﻟﻜﺎﻧﺖ ﻟﺬﻟﻚ ﻣﻮﺿﻌﹰﺎ ،ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﳌﻠﻮﻙ ﺍﻟﻌﺠﻢ ﻳﺘﻌﻠﻤﻮﺎ ،ﻓﺈﻥ ﻛﺜﲑﹰﺍ ﻣﻨﻬﻢ ﻳـﺴﺘﻌﻤﻠﻬﺎ ﰲ
ﺃﻭﻗﺎﺕ ﺣﻔﻠﺘﻪ ﻥ ﻭﳎﺎﻟﺲ ﺯﻳﻨﺘﻪ ".
ﻭﻳﺆﻛﺪ ﺍﳌﺎﻭﺭﺩﻱ ﺭﺃﻱ ﺍﺑﻦ ﺳﻴﻨﺎ ﰲ ﺗﻌﻠﻢ ﺍﻷﺧﻒ ﻣﻦ ﺍﻟﻠﻐﺔ ﺑﻘﻮﻟﻪ" :ﻭﺍﻟﻮﺟﻪ ﰲ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐـﺔ
:ﺃﻥ ﻳﻘﺘﺼﺪ ﺇﱃ ﺍﻷﺧﻒ ﻓﺎﻷﺧﻒ ﻣﻦ ﻛﺘﺒﻬﺎ ،ﻭﺍﻷﺳﻬﻞ ﻓﺎﻷﺳﻬﻞ ﻣﻦ ﻣﺆﻟﻔﺎﺎ ،ﻭﻣـﺼﻨﻔﺎﺎ،
ﻭﺃﻻ ﻳﺸﻐﻞ ﺍﻷﻭﻻﺩ ﺑﺎﻟﻐﺮﻳﺐ ﺍﻟﻮﺣﺸﻲ ﻭﺍﻟﻨﺎﺩﺭ ﺍﻷﺟﻨﱯ ،ﻭﻻ ﺑـﺪﻗﺎﺋﻖ ﺍﻟﻨﺤـﻮ ،ﻭﺩﻭﺍﻭﻳـﻦ
ﺍﻟﻌﺮﻭﺽ ،ﻓﺈﻥ ﺫﻟﻚ ﳑﺎ ﻳﺸﻐﻠﻪ ﻋﻦ ﺍﳌﻌﺎﱐ ،ﻭﺇﳕﺎ ﺗﺘﻌﻠﻢ ﺍﻷﻟﻔﺎﻅ ﻗﺼﺪﹰﺍ ﺇﱃ ﻣﻌﺮﻓﺘﻬﺎ ،ﻓﺈﺫﺍ ﺃﻓـﲎ
ﺍﻹﻧﺴﺎﻥ ﻋﻤﺮﻩ ﰲ ﺗﻌﻠﻢ ﺍﻷﻟﻔﺎﻅ ﻓﺎﺗﺘﻪ ﺍﳌﻌﺎﱐ ،ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﳌﻦ ﳚﻌﻠﻪ ﺻـﻨﺎﻋﺔ ،ﻣﺜـﻞ
ﺍﻷﺩﺑﺎﺀ ،ﻭﺍﳌﺆﺩﺑﲔ ،ﻭﺍﳌﻌﻠﻤﲔ ﻣﻦ ﺍﻟﻨﺤﻮﻳﲔ ،ﻭﳛﺘﺎﺝ ﰲ ﺍﻻﺳﺘﻌﺎﻧﺔ ﻋﻠﻰ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺇﱃ ﺭﻭﺍﻳـﺔ
ﺃﺷﻌﺎﺭ ﺍﻟﻌﺮﺏ ،ﻭﺃﻳﺎﻣﻬﺎ ﻭﺃﺧﺒﺎﺭﻫﺎ ،ﻭﺍﻟﺼﻮﺍﺏ ﰲ ﺗﺪﺑﲑ ﺫﻟﻚ :ﺃﻥ ﺗﺮﻭﻯ ﻟﻪ ،ﻭﻳﻌﻠﻢ ،ﻭﳛﻔـﻆ
ﺍﻷﺷﻌﺎﺭ ﺍﳊﻜﻤﻴﺔ ﺍﻟﱵ ﺿﻤﺖ ﺍﳊﻜﻤﺔ ،ﻭﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺪﻳﻦ ،ﻭﺍﻟﺒﻌﺚ ﻋﻠﻰ ﺍﻟﻌﻠـﻢ ،ﻭﺍﻟﺰﻫـﺪ،
ﻭﺍﻟﺸﺠﺎﻋﺔ ،ﻭﺍﳉﻮﺩ ،ﻭﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ،ﻟﻴﻨﺸﺄ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺍﻟﻔﻀﺎﺋﻞ ،ﻭﳏﺒﺔ ﻧﻴـﻞ ﺍﳌﻤـﺪﻭﺡ
http://www.ishim.net/islam/childcare.htm - ٩٠٢
٣٤١
ﻧﺸﻮﺀﺍ ،ﻭﻳﻌﺘﺎﺩﻫﺎ ﻋﺎﺩﺓ ،ﻓﻴﺠﺘﻤﻊ ﻟﻪ ﰲ ﺫﻟﻚ ﻓﺎﺋﺪﺓ ﺍﻟﻔﺼﺎﺣﺔ ﻭﺍﻟﺒﻴﺎﻥ ،ﻭﻣﻌﺮﻓﺔ ﺍﳌﺘﺒـﺬﻝ ﻣـﻦ
ﺍﻟﻜﻼﻡ ،ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﻐﺮﻳﺐ ،ﻭﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺍﳌﻌﺎﱐ ﺍﻟﻔﺎﺿﻠﺔ ".٩٠٣
ﻟﻘﺪ ﺃﺻﺒﺤﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﺔ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﻄﺎﻋﺔ ﰲ ﺍﻟﺼﻼﺓ ﻭﺳﺎﺋﺮ ﺍﻟﺸﻌﺎﺋﺮ ،ﻭﻣﻦ ﻫﻨﺎ ﻧـﺪﺭﻙ
ﻣﺴﺆﻭﻟﻴﺘﻨﺎ ﰲ ﺗﻮﻓﲑ ﺍﻟﻔﺮﺻﺔ ﺍﻟﻜﺎﻣﻠﺔ ﻟﻠﻄﻔﻞ ،ﻟﻴﺄﺧﺬ ﺩﻳﻨﻪ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻛﻤـﺎ
ﺃﻧﺰﻝ ﻣﻦ ﻋﻨﺪ ﺍﷲ.
- ٩٠٦ﺷﺮﺡ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ ٢٠٣٨)(٢٨٠ / ٥) -ﻭ (٢٠٣٩ﻭﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﺍﻟﺘﻌﻠﻴﻢ -ﻁ(٥١٦ / ١) - ١
- ٩٠٧ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻋﺮﺽ ﻭﻗﺎﺋﻊ ﻭﲢﻠﻴﻞ ﺃﺣﺪﺍﺙ (٢٤٦ / ٣) -ﻭﺍﻧﻈﺮ :ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻷﰊ ﺷﻬﺒﺔ ).(٢٤٩/٢
٣٤٤
٩٠٨
ﺕ ﻣﺴﺎﺭﻋﹰﺎ ﻓﻜ ﱡﻞ ﻟِﺴﺎ ٍﻥ ﰲ ﺍﳊﻘﻴﻘ ِﺔ ﺇﻧﺴﺎ ﹸﻥ
ﻆ ﺍﻟﻠﻐﺎ ِ
ﻓﺒﺎ ِﺩ ﺭ ﺇﱃ ﺣﻔ ِ
"ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﺇﻥ ﺍﺣﺘﺎﺟﻮﺍ ﺇﱃ ﻣﻦ ﻳﺘﻌﻠﻢ ﻟﻐﺔ ﻏﲑ ﻟﻐﺔ ﺍﻟﻌـﺮﺏ ،ﻛﺎﻟـﺴﻔﺮﺍﺀ
ﻭﻏﲑﻫﻢ ﺃﻥ ﺫﻟﻚ ﳚﻮﺯ ﻟﻄﺎﺋﻔﺔ ﻣﻨﻬﻢ ،ﺑﻞ ﻗﺪ ﻳﻜﻮﻥ ﻓﺮﺽ ﻛﻔﺎﻳﺔ ﺇﺫﺍ ﻗﺎﻡ ﺑﻪ ﺍﻟﺒﻌﺾ ﺳﻘﻂ ﻋﻦ
ﺍﻵﺧﺮﻳﻦ ﻫﺬﺍ ﻫﻮ ﺍﳊﻜﻢ ﻣﻦ ﺣﻴﺚ ﺍﻷﺻﻞ ،ﻟﻜﻨﻨﺎ ﻟﻸﺳﻒ ﻭﺟﺪﻧﺎ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻛﺜﲑﹰﺍ ﻣـﻦ
ﺍﳌﺴﻠﻤﲔ ﻳﻘﺼﺪﻭﻥ ﺍﻟﺘﻌﻠﻢ ﰲ ﻫﺬﻩ ﺍﳌﺪﺍﺭﺱ ﺍﻷﺟﻨﺒﻴﺔ ﻟﺬﺍﺎ ﻓﺨﺮﹰﺍ ﻭﺭﻳﺎﺀﹰﺍ ﻭﻃﻠﺒﹰﺎ ﻟﻠﻤﺪﺡ ﻭﺍﻟﺜﻨﺎﺀ،
ﻭﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﻟﻮﻇﺎﺋﻒ ﺍﳌﺮﻣﻮﻗﺔ ،ﺩﻭﻥ ﻧﻈﺮ ﺇﱃ ﺣﺎﺟﺔ ﺍﳌﺴﻠﻤﲔ ﺃﻭ ﻋﺪﻡ ﺣﺎﺟﺘﻬﻢ ﺇﻟﻴﻬـﺎ،
ﻼ
ﻭﻟﺬﻟﻚ ﻓﺈﻧﻨﺎ ﳒﺪ ﺃﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻗﺪ ﺍﻧﺪﺭﺳﺖ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻣﻌﺎﳌﻬﺎ ،ﻭﺻﺎﺭ ﺃﻛﺜﺮﻫﻢ ﺟﺎﻫ ﹰ
ﺎ ﻭﺑﻘﻮﺍﻋﺪﻫﺎ ،ﺣﱴ ﻏﻠﺐ ﺧﻄﺆﻫﻢ ﻓﻴﻬﺎ ﺻﻮﺍﻢ ،ﻭﺗﻔﺸﻰ ﻓﻴﻬﻢ ﺍﻟﻠﺤﻦ ﺩﻭﻥ ﺍﻛﺘـﺮﺍﺙ ﺃﻭ
ﺍﻫﺘﻤﺎﻡ.
ﻭﳓﻦ ﻧﺮﻯ -ﻭﺍﷲ ﺃﻋﻠﻢ -ﺃﻥ ﺣﺎﺟﺔ ﺍﳌﺴﻠﻤﲔ ﻣﺎﺳﺔ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺇﱃ ﺗﻌﻠﻢ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ،
ﻟﻘﻠﺔ ﺍﳌﻘﺒﻠﲔ ﻋﻠﻴﻬﺎ ،ﻭﺣﺎﺟﺔ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﺎ ،ﻭﻷﺎ ﻫﻲ ﺍﳌﻘﺼﻮﺩﺓ ﰲ ﻗﻮﻝ ﺍﻟـﻨﱯ " :ﻃﻠـﺐ
ﺍﻟﻌﻠﻢ ﻓﺮﻳﻀﺔ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ"
ﻭﺇﻧﻨﺎ ﻟﻨﺤﺬﺭ ﺍﳌﺴﻠﻤﲔ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻣﻦ ﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺍﻟﺪﺭﺍﺳﺔ ﰲ ﺍﳌﺪﺍﺭﺱ ﺍﳌﺬﻛﻮﺭﺓ ،ﻷـﺎ
ﺗﻘﻀﻲ ﻋﻠﻰ ﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ ،ﻭﺗﻄﻐﻰ ﻋﻠﻴﻬﺎ ﲟﺎ ﺗﺪﺭﺳﻪ ﻣﻦ ﻟﻐﺎﺕ ﺃﺧﺮﻯ ،ﻭﻷﻥ ﺍﻟﻘﺎﺋﻤﲔ ﻋﻠﻴﻬﺎ ﰲ
ﺍﻟﻐﺎﻟﺐ ﻏﲑ ﻣﺴﻠﻤﲔ ﺃﻭ ﺗﺎﺑﻌﲔ ﻷﻣﺎﻛﻨﻬﺎ ﺍﻟﺮﺋﻴﺴﻴﺔ ﰲ ﺑﻼﺩ ﻏﲑ ﺍﳌﺴﻠﻤﲔ ،ﻭﻋﻠﻰ ﺍﳌـﺴﻠﻢ ﺃﻻ
ﻳﻐﺘﺮ ﺑﻜﺜﺮﺓ ﺍﳍﺎﻟﻜﲔ ،ﻭﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺴﻠﻚ ﻃﺮﻳﻖ ﺍﻟﻨﺎﺟﲔ ﻭﻟﻮ ﱂ ﻳﺴﻠﻜﻪ ﺇﻻ ﺍﻟﻘﻠﻴﻞ".٩٠٩
ﻭﰲ ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺷﻼﻣﻴﺔ ﺃﻳﻀﹰﺎ "ﻓﺎﻷﺻﻞ ﻫﻮ ﺟﻮﺍﺯ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ ﻭﻏﲑﻫـﺎ ﻣـﻦ
ﺍﻟﻠﻐﺎﺕ ﺍﻷﺟﻨﺒﻴﺔ ﻟﺘﺤﺼﻴﻞ ﻣﺼﻠﺤﺔ ﺷﺮﻋﻴﺔ ،ﻭﻟﻜﻦ ﺍﳌﺄﺛﻮﺭ ﻋﻦ ﺍﻟﻨﱯ ﻭﻋﻦ ﺃﺻـﺤﺎﺑﻪ ﻣـﻦ
ﺑﻌﺪﻩ ﻭﻋﻦ ﺍﻟﺘﺎﺑﻌﲔ ﻡ ﺃﲨﻌﲔ ﺃﻢ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﻘﺒﻠﻮﻥ ﻋﻠﻰ ﺗﻌﻠﻢ ﻟﻐﺔ ﻏﲑ ﻟﻐﺔ ﺍﻟﻌﺮﺏ ﺇﻻ ﺇﺫﺍ
ﺩﻋﺖ ﺍﳊﺎﺟﺔ ﺇﱃ ﺫﻟﻚ ،ﻛﻤﺎ ﺣﺼﻞ ﰲ ﻋﻬﺪ ﺍﻟﻨﱯ ....
- ٩٠٨ﺍﻟﺮﺳﻮﻝ ﺍﳌﻌﻠﻢ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻭﺃﺳﺎﻟﻴﺒﻪ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﻷﰊ ﻏﺪﺓ (١٧١ / ١) -ﻭﺍﻷﺳـﺎﻟﻴﺐ ﺍﻟﻨﺒﻮﻳـﺔ ﰲ
ﺍﻟﺘﻌﻠﻴﻢ -ﻁ(٥١٧ / ١) - ١
- ٩٠٩ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ - (٥٩٢٨ / ٣) -ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ١٩٧٣٠ﺗﻌﻠﻢ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺟﻨﺒﻴﺔ...ﻧﻈﺮﺓ ﺷﺮﻋﻴﺔ
٣٤٥
ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﺼﺎﱀ ﺍﻟﻌﺜﻴﻤﲔ ﺭﲪﻪ ﺍﷲ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ :ﺇﻥ ﺍﳌﺴﻠﻢ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻻ ﻳﺘﻜﻠﻢ
ﺑﻐﲑ ﺍﻟﻌﺮﺑﻴﺔ ﺇﻻ ﺇﺫﺍ ﺩﻋﺖ ﺍﳊﺎﺟﺔ ﺇﱃ ﺫﻟﻚ ،ﻛﻜﻮﻥ ﺍﻟﺸﻲﺀ ﻣﻌﺮﻭﻓﹰﺎ ﺑﺎﲰﻪ ﻏـﲑ ﺍﻟﻌـﺮﰊ ،ﺃﻭ
ﻼ ﻓﺈﻥ ﻫﺬﺍ ﻻ ﺑﺄﺱ ﺑﻪ ،ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ
ﻛﻮﻥ ﺍﳌﺨﺎﻃﺐ ﻻ ﻳﻔﻬﻢ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺇﻻ ﻗﻠﻴ ﹰ
ﻋﺮﺑﻴﹰﺎ ﻭﻫﺬﺍ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﲢﺪﺙ ﻋﻨﻪ ﻟﻪ ﺍﺳﻢ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ،ﻓﻼ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺄﰐ ﺑـﺸﻲﺀ
ﺁﺧﺮ ﻣﻦ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺧﺮﻯ ،ﻷﻥ ﺃﻓﻀﻞ ﺍﻟﻠﻐﺔ ﻭﺃﲤﻬﺎ ﻭﺃﺣﺴﻨﻬﺎ ﻫﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ،ﻭﳍﺬﺍ ﻧـﺰﻝ
ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻫﻮ ﺃﻓﻀﻞ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺃﻧﺰﳍﺎ ﺍﷲ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ،ﻭﻛﺎﻥ ﺃﻳﻀﹰﺎ ﻟﺴﺎﻥ ﺁﺧﺮ
ﺍﻷﻧﺒﻴﺎﺀ ﻭﺧﺎﲤﻬﻢ ﳏﻤﺪ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺮﰊ ،ﻭﻫﻮ ﺩﻟﻴﻞ ﻭﺍﺿﺢ ﻋﻠﻰ ﻓﻀﻴﻠﺔ ﺍﻟﻠﻐـﺔ ﺍﻟﻌﺮﺑﻴـﺔ.
ﺍﻧﺘﻬﻰ.
ﻭﻋﻠﻴﻪ ﻓﺘﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ ﻣﺒﺎﺡ ﰲ ﺍﻷﺻﻞ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﻓﺮﺽ ﻛﻔﺎﻳﺔ ﺇﺫﺍ ﺍﺣﺘـﻴﺞ ﺇﻟﻴـﻪ ﰲ
ﺑﻌﺾ ﺃﻣﻮﺭ ﺍﳌﺴﻠﻤﲔ ﻭﻣﺼﺎﳊﻬﻢ ،ﻭﻟﻜﻦ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺃﻓﻀﻞ ﻣﻨﻪ.ﻭﺍﷲ ﺃﻋﻠﻢ ".٩١٠
ﻗﻠﺖ:
ﺗﻌﻠﻢ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺧﺮﻯ ﻟﺘﺒﻠﻴﻐﻬﻢ ﺍﻟﺪﻋﻮﺓ ﺃﻭ ﺗﻌﻠﻴﻢ ﺍﳌﺴﻠﻤﲔ ﻓﺮﺽ ﻛﻔﺎﻳﺔ ﺇﺫﺍ ﻗﺎﻡ ﺑـﻪ ﺍﻟـﺒﻌﺾ
ﺳﻘﻂ ﺍﳊﺮﺝ ﻋﻦ ﺍﻟﺒﺎﻗﲔ ،ﺃﻣﺎ ﺃﻥ ﺗﻔﺮﺽ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺟﻨﺒﻴﺔ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﻣﻘﺎﺑﻞ ﺍﻟﻠﻐـﺔ ﺍﻟﻌﺮﺑﻴـﺔ
ﻭﻋﻠﻰ ﺣﺴﺎﺎ ،ﻓﻬﺬﻩ ﻣﺆﺍﻣﺮﺓ ﺩﻧﻴﺌﺔ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ،ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻫﻲ ﺃﻗﺪﺭ ﺍﻟﻠﻐـﺎﺕ ﻋﻠـﻰ
ﺍﺳﺘﻴﻌﺎﺏ ﻛﻞ ﺍﻟﻌﻠﻮﻡ ،ﻭﻟﻜﻦ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺟﻨﺒﻴﺔ -ﻭﻻﺳﻴﻤﺎ ﺍﻟﻠﻐﺔ ﺍﻹﻧﻜﻠﻴﺰﻳﺔ ﻗﺪ ﻓﺮﺿﺖ ﺑﺎﻟﻘﻮﺓ
ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ .
ﻓﺎﻟﻴﻬﻮﺩ ﻛﺎﻧﻮﺍ ﻳﺘﻜﻠﻤﻮﻥ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﺴﺮﻳﺎﻧﻴﺔ ،ﻭﻫﻢ ﻳﻌﻴﺸﻮﻥ ﰲ ﺍﳌﺪﻳﻨﺔ ،ﻓﻠﻢ ﻳﺄﻣﺮ ﺍﻟﻨﱯ - -
ﺃﺻﺤﺎﺑﻪ ﻟﻴﻌﻠﻤﻮﺍ ﺍﻟﻠﻐﺔ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ،ﺑﻞ ﺃﻣﺮ ﻭﺍﺣﺪﺍ ﻣﻦ ﺃﺻﺤﺎﺑﻪ،ﻓﺘﻌﻠﻤﻬﺎ ﺧﻼﻝ ﻭﻗﺖ ﻗﺼﲑ ،ﻭﱂ
ﻳﺄﻣﺮ ﺑﺎﻟﺒﺎﻗﲔ .
ﻓﺎﻻﻧﺒﻬﺎﺭ ﺬﻩ ﺍﻟﻠﻐﺎﺕ ﻣﺎ ﻫﻮ ﺇﻻ ﻧﻮﻉ ﻣﻦ ﺍﳍﺰﳝﺔ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﱵ ﻳﻌﺎﱐ ﻣﻨﻬﺎ ﺍﳌـﺴﻠﻤﻮﻥ ﺑﻌـﺪ
ﺳﻘﻮﻁ ﺍﳋﻼﻓﺔ ،ﻭﻋﺰﻭﻫﻢ ﻓﻜﺮﻳﺎ ﻭﺛﻘﺎﻓﻴﺎ ﻭﻋﺴﻜﺮﻳﺎ ﻭﺳﻴﺎﺳﻴﹰﺎ...
- ٩١٠ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ - (٨٢٩٩ / ٩) -ﺭﻗﻢ ﺍﻟﻔﺘﻮﻯ ٦٩٩١٩ﺣﻜﻢ ﺗﻌﻠﻴﻢ ﺍﻟﻠﻐﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ
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ﻭﱂ ﺗﻌﺪ ﺍﻟﻘﻀﻴﺔ ﻧﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻷﺟﻨﺒﻴﺔ ﻓﻘﻂ ،ﺑﻞ ﺛﻘﺎﻓﺘﻬﻢ ﻭﻓﻜﺮﻫﻢ ﻭﻗﻴﻤﻬﻢ ﺍﻟﺴﺎﻗﻄﺔ ﺍﳍﺎﺑﻄـﺔ،
ﻭﺍﻟﺘﻐﲏ ﺎ ﻟﻈﻦ ﺍﳌﻐﻠﻮﺏ ﺃﻧﻪ ﺇﺫﺍ ﻗﻠﺪ ﺍﻟﻐﺎﻟﺐ ﰲ ﻛﻞ ﺷﻲﺀ ﺍﺳﺘﺮﺩ ﻓﻮﺗﻪ ﻭﻋﺎﻓﻴﺘﻪ ،ﻓﻬـﺬﺍ ﻏـﲑ
ﺻﺤﻴﺢ ﺑﺘﺎﺗﺎ .
ﻭﻟﻜﻦ ﺳﻴﺒﻘﻰ ﺍﳌﺴﻠﻤﻮﻥ ﻋﺎﻟﺔ ﻋﻠﻰ ﺍﻷﻣﻢ ﻭﻟﻮ ﺗﻌﻠﻤﻮﺍ ﻛﻞ ﻟﻐﺎﻢ ،ﻓﻨﺤﻦ ﺑﻐﲑ ﺍﻹﺳﻼﻡ ﻻ ﻗﻴﻤﺔ
ﻟﻨﺎ ﻭﻻ ﻭﺯﻥ ﻭﻻ ﺍﻋﺘﺒﺎﺭ ،ﻓﺈﺫﺍ ﻋﺎﺩ ﺍﻹﺳﻼﻡ ﺇﱃ ﺍﳊﻴﺎﺓ ﻋﻘﻴﺪﺓ ﻭﻋﺒﺎﺩﺓ ﻭﺷﺮﻳﻌﺔ ﻭﻣﻨﻬﺞ ﺣﻴـﺎﺓ
ﻋﻨﺪﺋﺬ ﺗﺄﰐ ﺧﲑﺍﺕ ﺍﻟﻌﺎﱂ ﻛﻠﻪ ﺻﺎﻏﺮﺓ ﻟﻨﺎ ،ﻷﻧﻨﺎ ﻋﻨﺪﺋﺬ ﳕﺜﻞ ﺍﻟﺮﻭﺡ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺠﺴﺪ.٩١١
ﻗﻠﺖ :ﻭﻗﺪ ﺍﺣﺘﺠﻮﺍ ﲞﱪ ﺁﺧﺮ ﻋﻠﻰ ﺗﻌﻠﻢ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺧﺮﻯ ،ﻭﻫﻮ ﻋ ﻦ ﻋ ﻤ ﺮ ﺑ ِﻦ ﹶﻗﻴﺲٍ ،ﻗﹶـﺎ ﹶﻝ:
ﻛﹶﺎ ﹶﻥ ﻟِﺎﺑ ِﻦ ﺍﻟ ﺰﺑﻴ ِﺮ ﻣِﺎﹶﺋ ﹸﺔ ﹸﻏﻠﹶﺎ ٍﻡ ﻳﺘ ﹶﻜﱠﻠ ﻢ ﹸﻛ ﱡﻞ ﹸﻏﻠﹶﺎ ٍﻡ ِﻣﻨ ﻬ ﻢ ِﺑﹸﻠ ﻐ ٍﺔ ﹸﺃ ﺧﺮﻯ ،ﹶﻓﻜﹶﺎ ﹶﻥ ﺍﺑ ﻦ ﺍﻟ ﺰﺑﻴ ِﺮ ﻳ ﹶﻜﱢﻠ ﻢ ﻛﹸـ ﱠﻞ
ﺖ :ﻫﺬﹶﺍ ﺭ ﺟ ﹲﻞ ﹶﻟ ﻢ ﻳ ِﺮ ﺩ ِﺇﹶﻟﻴﻬﺎ ﹶﻃ ﺮﹶﻓ ﹶﺔ
ﺕ ِﺇﹶﻟﻴ ِﻪ ﻓِﻲ ﹶﺃ ﻣ ِﺮ ﺩﻧﻴﺎﻩ ،ﹸﻗ ﹾﻠ
ﺖ ِﺇﺫﹶﺍ ﻧ ﹶﻈﺮ ﻭﺍ ِﺣ ٍﺪ ِﻣﻨ ﻬ ﻢ ِﺑﹸﻠ ﻐِﺘﻪِ ،ﹶﻓ ﹸﻜﻨ
ﺖ :ﻫﺬﹶﺍ ﺭ ﺟ ﹲﻞ ﹶﻟ ﻢ ﻳ ِﺮ ﺩ ِﺇﹶﻟﻴﻬﺎ ﹶﻃ ﺮﹶﻓ ﹶﺔ ﻋﻴ ٍﻦ ".٩١٢ ﺕ ِﺇﹶﻟﻴ ِﻪ ﻓِﻲ ﹶﺃ ﻣ ِﺮ ﺁ ِﺧ ﺮِﺗ ِﻪ ﹸﻗ ﹾﻠ
ﻋﻴ ٍﻦ ،ﻭِﺇﺫﹶﺍ ﻧ ﹶﻈ ﺮ
ﻗﻠﺖ :ﻫﻮ ﺧﱪ ﻣﻨﻜﺮ ﺳﻨﺪﺍ ﻭﻣﺘﻨﹰﺎ ،ﻓﻌﻤﺮ ﺑﻦ ﻗﻴﺲ ﺍﳌﻜﻲ ﻣﺘﺮﻭﻙ. ٩١٣
ﻛﻤﺎ ﺃﻥ ﻣﺘﻨﻪ ﳜﺎﻟﻒ ﻃﺒﻴﻌﺔ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ،ﻭﺍﻟﻮﺍﻗﻊ ،ﻓﺘﺒﺎ ﻟﻠﻜﺬﺍﺑﲔ .
ﻭﻣﻦ ﰒ ﻓﻼ ﳚﻮﺯ ﺍﻻﺟﺘﺠﺎﺝ ﲟﺜﻞ ﻫﺬﺍ ﺍﳋﱪ ﻋﻠﻰ ﺃﻥ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻛﺎﻧﻮﺍ ﳛﺜﻮﻥ ﻋﻠﻰ ﺗﻌﻠﻢ
ﺍﻟﻠﻐﺎﺕ ﺍﻷﺧﺮﻯ .
- ٩١٤ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ ﳏﻘﻖ -ﻣﻮﺍﻓﻖ ﻟﻠﻤﻄﺒﻮﻉ (١٧٢ / ١٠) -
- ٩١٥ﳎﻠﺔ ﺍﻟﻮﻋﻲ ﺍﻟﻌﺮﰊ ﺳﻨﺔ ﺃﻭﱃ ﻋﺪﺩ ) (١ﻋﺎﻡ ١٩٧٧ﻡ ﺹ ). (٣٣
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ﺍﻷﺳﺎﺱ ﺍﻟﺴﺎﺑﻊ -ﺍﳌﻜﺘﺒﺔ ﺍﳌﱰﻟﻴﺔ ﺍﻟﺼﺎﳊﺔ ،ﻭﺃﺛﺮﻫﺎ ﰲ ﺑﻨﺎﺀ ﺍﻟﻄﻔﻞ.
ﺣﱴ ﻳﺘﻌﻠﻢ ﺍﻟﻄﻔﻞ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﻠﻐﺔ ،ﻓﻼ ﺑ ﺪ ﻣﻦ ﺍﺣﺘﻮﺍﺀ ﺍﻟﺒﻴﺖ ﻋﻠﻰ ﻣﻜﺘﺒﺔ ﺇﺳـﻼﻣﻴﺔ
ﺐ ﻋﻠﻴﻬﺎ ،ﻭﻳﻨﻬﻞ ﻣﻨﻬﺎ. ﻋﻠﻤﻴﺔ ﻳﺸ
ﻗﹶﺎ ﹶﻝ ﺳﹶﻠ ﻤ ﹸﺔ ﺑ ﻦ ﺑ ﺪﻳ ِﻞ ﺑ ِﻦ ﻭ ﺭﻗﹶﺎ َﺀ :ﺩﹶﻓ ﻊ ِﺇِﻟ ﻲ ﺑ ﺪﻳ ﹸﻞ ﺑ ﻦ ﻭ ﺭﻗﹶﺎ َﺀ ﻫﺬﹶﺍ ﺍﹾﻟ ِﻜﺘﺎﺏ ،ﻭﻗﹶﺎ ﹶﻝ :ﻳﺎ ﺑﻨ ﻲ ﻫـﺬﹶﺍ
ﺤﻤـ ٍﺪ ﻋﺒـ ﺪ ﺨﻴ ٍﺮ ﻣﺎ ﺩﺍ ﻡ ﻓِﻴ ﹸﻜﻢ ،ﻗﹶﺎ ﹶﻝ ﹶﻟﻨﺎ ﹶﺃﺑﻮ ﻣ
ﺏ ﺍﻟﻨِﺒ ﻲ ،ﻓﹶﺎ ﺳﺘ ﻮﺻﻮﺍ ِﺑﻪِ ،ﹶﻓﹶﻠ ﻦ ﺗﺰﺍﻟﹸﻮﺍ ِﺑ ِﻛﺘﺎ
ﷲ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ﺍﻟـ ﺮﺣِﻴﻢِ، ﺴ ِﻢ ﺍ ِ ﺏ ﺍﻟﻨِﺒ ﻲ ِ" :ﺑ ﺨ ِﺔ ِﻛﺘﺎ ِﺴ ﺖ ﻋﹶﻠﻴ ﹸﻜ ﻢ ِﻣ ﻦ ﻧ
ﺸ ٍﺮ :ﹶﺃ ﻣﹶﻠﻴ
ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ﺑ ﻦ ِﺑ
ﷲ ﺍﱠﻟﺬِﻱ ﻟﹶﺎﺕ ﺑﻨِﻲ ﻋ ﻤﺮٍﻭ ،ﹶﻓِﺈﻧﻲ ﹶﺃ ﺣ ﻤ ﺪ ِﺇﹶﻟﻴ ﹸﻜ ﻢ ﺍ َ
ﺸ ٍﺮ ﻭ ﺳ ﺮﻭﺍ ِﷲ ِﺇﻟﹶﻰ ﺑ ﺪﻳ ٍﻞ ﻭِﺑ
ﺤ ﻤ ٍﺪ ﺭﺳﻮ ِﻝ ﺍ ِ ِﻣ ﻦ ﻣ
ﺿ ﻊ ﻓِﻲ ﺟﻨﺒِ ﹸﻜﻢ ،ﻭِﺇ ﱠﻥ ﹶﺃ ﹾﻛ ﺮ ﻡ ﹶﺃ ﻫ ِﻞ ِﺗﻬﺎﻣـ ﹶﺔ ﻋﻠﹶـ ﻲ ِﺇﹶﻟ ﻪ ِﺇﻟﱠﺎ ﻫﻮ ،ﹶﺃﻣﺎ ﺑ ﻌ ﺪ ﹶﻓِﺈﻧﻲ ﹶﻟ ﻢ ﹶﺃِﺛ ﻢ ﺑﺎﹶﻟ ﹸﻜ ﻢ ﻭﹶﻟ ﻢ ﹶﺃ
ﺠ ﺮ ﻳ ﻌﻨِﻲ :ﻫـﺎ ﺟ ﺮ ﺕ ِﻟ ﻤ ﻦ ﻫ ﹶﺃﻧﺘﻢ ،ﻭﹶﺃ ﹾﻗ ﺮﺑ ﻬ ﻢ ﺭ ِﺣﻤﺎ ﻭ ﻣ ﻦ ﺗِﺒ ﻌ ﹸﻜ ﻢ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﹶﻄﻴِﺒﲔ ،ﻭِﺇﻧﻲ ﹶﻗ ﺪ ﹶﺃ ﺧ ﹾﺬ
ﺿ ِﻪ ﹶﻏﻴـ ﺮ
ﺠ ﺮ ﻫ ﹶﻜﺬﹶﺍ ﹶﺃ ﻣﻠﹶﻰ ﻋﹶﻠﻴﻨﺎ ،ﻭِﺇﻧﻤﺎ ِﻫ ﻲ :ﻫﺎ ﺟ ﺮ ِﺑﹶﺄ ﺭ ِ ﺕ ِﻟﻨ ﹾﻔﺴِﻲ ،ﻭﹶﻟ ﻮ ﻫ ِﻣﻨ ﹸﻜ ﻢ ِﻣﹾﺜ ﹶﻞ ﻣﺎ ﹶﺃ ﺧ ﹾﺬ
ﺖ ﻭِﺇﻧ ﹸﻜ ﻢ ﹶﻏﻴـ ﺮﺿ ﻊ ﻓِﻴ ﹸﻜ ﻢ ِﺇﺫﹶﺍ ﺳﱠﻠ ﻤ ﺳ ﹶﻜ ٍﻦ ﻳﺮِﻳ ﺪ :ﺳﺎ ِﻛ ﻦ ﻣ ﱠﻜ ﹶﺔ ِﺇﻟﱠﺎ ﻣ ﻌﺘ ِﻤﺮﺍ ﹶﺃ ﻭ ﺣﺎﺟﺎ ،ﻭِﺇ ﹾﻥ ﹶﻟ ﻢ ﹶﺃ
ﺼﺮِﻳﻦ ،ﹶﺃﻣﺎ ﺑ ﻌ ﺪ ﹶﻓِﺈﻧ ﻪ ﹶﻗ ﺪ ﹶﺃ ﺳﹶﻠ ﻢ ﻋ ﹾﻠ ﹶﻘ ﻤ ﹸﺔ ﺑ ﻦ ﻋﻠﹶﺎﹶﺛ ﹶﺔ ﻭﺍﺑﻨﺎ ﻫ ﻮ ﹶﺫﺓﹶ ،ﻭﺗِﺒﻌـﺎ
ﺤ ﲔ ِﻣ ﻦ ِﻗﺒﻠِﻲ ﻭﻟﹶﺎ ﻣ ﺧﺎِﺋ ِﻔ
ﺠﺮﺍ ﻳ ﻌﻨِﻲ :ﻭﻫﺎ ﺟﺮﺍ ﻋﻠﹶﻰ ﻣ ﻦ ﺗِﺒ ﻌ ﻬ ﻢ ِﻣ ﻦ ِﻋ ﹾﻜ ِﺮ ﻣﺔﹶ ،ﻭﹶﺃ ﺧ ﹶﺬ ِﻟ ﻤ ﻦ ﺗِﺒ ﻌ ﻪ ِﻣﻨ ﹸﻜ ﻢ ِﻣﹾﺜ ﹶﻞ ﻳ ﻌﻨِﻲ :ﻭﺑﺎﻳﻌﺎ ﻭ ﻫ
ﷲ ﻣـﺎ ﻛﹶـ ﹶﺬﺑﺘ ﹸﻜﻢ، ﺤ ﺮ ِﻡ ،ﻭِﺇﻧﻨِﻲ ﻭﺍ ِ ﺤ ﱢﻞ ﻭﺍﹾﻟ
ﺾ ﹶﺃﺑﺪﺍ ﻓِﻲ ﺍﹾﻟ ِ ﻀﻨﺎ ِﻣ ﻦ ﺑ ﻌ ٍ
ﺴﻪِ ،ﻭِﺇ ﱠﻥ ﺑ ﻌ ﻣﺎ ﹶﺃ ﺧ ﹶﺬ ِﻟﻨ ﹾﻔ ِ
ﺤﻴﻴ ﹸﻜ ﻢ ﺭﺑ ﹸﻜ ﻢ ".٩١٦
ﻭﹾﻟﻴ
ﻭﻫﺬﺍ ﺳ ﻤﺮﺓ ﺑﻦ ﺟﻨﺪﺏ ﺑﻦ ﻫﻼﻝ ﺍﻟ ﹶﻔﺰﺍﺭِﻱ ،ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺼﺤﺎﺑﺔ ،ﻧﺰﻳﻞ ﺍﻟﺒﺼﺮﺓ ،ﻛﺎﻥ ﺍﳊﺴﻦ
ﻭﺍﺑﻦ ﺳﲑﻳﻦ ﻭﻓﻀﻼﺀ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ ﻳﺜﻨﻮﻥ ﻋﻠﻴﻪ ﻭﳚﻴﺒﻮﻥ ﻋﻨﻪ،ﻗﺎﻝ ﺍﺑﻦ ﺳﲑﻳﻦ :ﰲ ﺭﺳﺎﻟﺔ ﲰﺮﺓ
ﺇﱃ ﺑﻨﻴﻪ ﻋﻠﻢ ﻛﺜﲑ .ﻭﻛﺎﻥ ﺯﻳﺎﺩ ﻳﺴﺘﺨﻠﻔﻪ ﻋﻠﻰ ﺍﻟﺒﺼﺮﺓ ﺳﺘﺔ ﺃﺷﻬﺮ ﻭﻋﻠﻰ ﺍﻟﻜﻮﻓﺔ ﺳﺘﺔ ﺃﺷـﻬﺮ
ﻭﻛﺎﻥ ﺷﺪﻳﺪﺍ ﻋﻠﻰ ﺍﳋﻮﺍﺭﺝ ﻭﻳﻘﻮﻝ :ﺷﺮ ﻗﺘﻠﻰ ﲢﺖ ﺃﺩﱘ ﺍﻟﺴﻤﺎﺀ.
ﻭﻋﻦ ﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ ﻗﺎﻝ :ﻛﺎﻥ ﲰﺮﺓ -ﻓﻴﻤﺎ ﻋﻠﻤﺖ -ﻋﻈﻴﻢ ﺍﻷﻣﺎﻧﺔ ﺻﺪﻭﻕ ﺍﳊﺪﻳﺚ ﳛﺐ
ﺍﻹﺳﻼﻡ ﻭﺃﻫﻠﻪ .ﻭﻛﺎﻥ ﻣﻦ ﺍﳊﻔﺎﻅ ﺍﳌﻜﺜﺮﻳﻦ.٩١٧
- ٩١٦ﺃﺧﺒﺎﺭ ﻣﻜﺔ ﻟﻠﻔﺎﻛﻬﻲ ( ١٨٥٦) (٩٩ / ٣) -ﻭﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻷﰊ ﻧﻌﻴﻢ (١٢٤٢) (٤٢٢ / ١) -ﻓﻴﻪ ﺟﻬﺎﻟﺔ
- ٩١٧ﻣﻮﺳﻮﻋﺔ ﻣﻮﺍﻗﻒ ﺍﻟﺴﻠﻒ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﳌﻨﻬﺞ ﻭﺍﻟﺘﺮﺑﻴﺔ (٢٩٩ / ١) -
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ﻭﻗﺎﻟﻮﺍ :ﻭﻣﱴ ﻛﺎﻥ ﺍﻷﺩﻳﺐ ﺟﺎﻣﻌﹰﺎ ﺑﺎﺭﻋﺎﹰ ،ﻭﻛﺎﻧﺖ ﻣﻮﺍﺭﻳﺜﻪ ﻛﺘﺒﹰﺎ ﺑﺎﺭﻋﺔ ،ﻭﺁﺩﺍﺑﹰﺎ ﺟﺎﻣﻌﺔ ،ﻛﺎﻥ
ﺍﻟﻮﻟﺪ ﺃﺟﺪﺭ ﺃﻥ ﻳﺮﻯ ﺍﻟﺘﻌﻠﱡﻢ ﺣﻈﺎﹰ ،ﻭﺃﺟﺪﺭ ﺃﻥ ﻳﺴﺮﻉ ﺍﻟﺘﻌﻠﻴ ﻢ ﺇﻟﻴﻪ ،ﻭﻳﺮﻯ ﺗﺮﻛﻪ ﺧﻄﺄﹰ ،ﻭﺃﺟﺪ ﺭ
ﺃﻥ ﳚﺮﻱ ﻣﻦ ﺍﻷﺩﺏ ﻋﻠﻰ ﻃﺮﻳﻖ ﻗﺪ ﺃﺞ ﻟﻪ ،ﻭﻣﻨﻬﺎﺝ ﻗﺪ ﻭﻃﺊ ﻟﻪ ،ﻭﺃﺟﺪ ﺭ ﺃﻥ ﻳﺴﺮﻱ ﺇﻟﻴـﻪ
ﻕ ﻣﻦ ﻧﺠﻠﻪ ،ﻭﺳﻘﻲ ﻣﻦ ﻏﺮﺳﻪ ،ﻭﺃﺟﺪﺭ ﺃﻥ ﳚﻌﻞ ﺑﺪﻝ ﺍﻟﻄﻠـﺐ ﻟﻠﻜـﺴﺐ ،ﺍﻟﻨﻈـﺮ ﰲ ﻋِﺮ
ﺍﻟﻜﺘﺐ ،ﻓﻼ ﻳﺄﰐ ﻋﻠﻴﻪ ﻣﻦ ﺍﻷﻳﺎﻡ ﻣﻘﺪﺍ ﺭ ﺍﻟﺸﻐﻞ ﲜﻤﻊ ﺍﻟﻜﺘﺐ ،ﻭﺍﻻﺧﺘﻼﻑ ﰲ ﲰﺎﻉ ﺍﻟﻌﻠـﻢ،
ﺇﻻ ﻭﻗﺪ ﺑﻠﻎ ﺑﺎﻟﻜﻔﺎﻳﺔ ﻭﻏﺎﻳﺔ ﺍﳊﺎﺟﺔ ،ﻭﺇﻧﻤﺎ ﺗﻔﺴﺪ ﺍﻟﻜﻔﺎﻳﺔ ﻣﻦ ﻟﻪ ﲤﺖ ﺁﻻﺗﻪ ،ﻭﺗﻮﺍﻓﺖ ﺇﻟﻴـﻪ
ﺃﺳﺒﺎﺑﻪ ،ﻓﺄﻣﺎ ﺍﳊﺪﺙ ﺍﻟﻐﺮﻳﺮ ،ﻭﺍﳌﻨﻘﻮﺹ ﺍﻟﻔﻘﲑ .ﻓﺨﲑ ﻣﻮﺍﺭﻳﺜﻪ ﺍﻟﻜﻔﺎﻳﺔ ﺇﱃ ﺃﻥ ﻳﺒﻠـﻎ ﺍﻟﺘﻤـﺎﻡ،
ﺐ ﻭﻋﻠﻢ ،ﻭﺧﲑ ﺍﳌﻮﺭﺛﲔ ﻣﻦ ﺃﻭﺭﺙ ﻣﺎ ﳚﻤـﻊ ﻭﻻ ﺙ ﻭﺭﺙ ﻛﺘ
ﻭﻳﻜﻤﻞ ﻟﻠﻄﻠﺐ ،ﻓﺨﲑ ﻣﲑﺍ ٍ
ﻳﻔﺮﻕ ،،ﻭﻳﺒﺼﺮ ﻭﻻ ﻳﻌﻤﻲ ،ﻭﻳﻌﻄﻲ ﻭﻻ ﻳﺄﺧﺬ ،ﻭﳚﻮﺩ ﺑﺎﻟﻜ ﱢﻞ ﺩﻭﻥ ﺍﻟﺒﻌﺾ ،ﻭﻳﺪﻉ ﻟﻚ ﺍﻟﻜ ﹶﱰ
ﺍﻟﺬﻱ ﻟﻴﺲ ﻟﻠﺴﻠﻄﺎﻥ ﻓﻴﻪ ﺣﻖ ،ﻭﺍﻟﺮﻛﺎ ﺯ ﺍﻟﺬﻱ ﻟﻴﺲ ﻟﻠﻔﻘﺮﺍﺀ ﻓﻴﻪ ﻧﺼﻴﺐ ،ﻭﺍﻟﻨﻌﻤ ﹶﺔ ﺍﻟﱵ ﻟـﻴﺲ
ﺹ ﻓﻴﻬﺎ ﺭﻏﺒﺔ ،ﻭﻟﻴﺲ ﻟﻠﺨﺼﻢ ﻋﻠﻴﻚ ﻓﻴﻪ ﺣﺠـﺔ ،ﻭﻻ ﻋﻠـﻰ ﻟﻠﺤﺎﺳﺪ ﻓﻴﻬﺎ ﺣﻴﻠﺔ ،ﻭﻻ ﻟﱡﻠﺼﻮ ِ
ﺍﳉﺎﺭ ﻓﻴﻪ ﻣﺆﻭﻧﺔ.٩١٨
ﻭﻫﻨﺎ ﺃﺫﻛﺮ ﺷﺪﺓ ﺣﺎﺟﺘﻨﺎ ﺇﱃ ﻛﺘﺐ ﰲ ﺍﻟﻘﺼﺺ ﺍﻟﻌﺎﻡ ﺍﻹﺳﻼﻣﻲ ﻟﻸﻃﻔـﺎﻝ ،ﲡﻤـﻊ ﺑـﲔ
ﺗﺸﻮﻳﻘﻬﻢ ﺇﱃ ﺍﳌﻄﺎﻟﻌﺔ ،ﻭﻣﻼﺀﻣﺘﻬﺎ ﳌﺪﺍﺭﻛﻬﻢ ﻭﻗـﻮﺍﻫﻢ ﺍﻟﻌﻘﻠﻴـﺔ ،ﻭﺗﺰﻭﻳـﺪﻫﻢ ﺑﺎﻟـﺸﻌﻮﺭ
ﺍﻹﺳﻼﻣﻲ ..ﻭﺍﻟﻘﺼﺺ ﺍﻹﺳﻼﻣﻲ ﻏﲏ ﺑﺬﻟﻚ ﻣﻦ ﺳﲑ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﺃﻣﺜﺎﳍﻢ -ﺭﺿﻮﺍﻥ
ﺍﷲ ﻋﻠﻴﻬﻢ.
ﻭﺃﺫﻛﺮ ﻛﺬﻟﻚ ﺿﺮﻭﺭﺓ ﺍﺣﺘﻮﺍﺀ ﺍﳌﱰﻝ ﻋﻠﻰ ﻣﻜﺘﺒﺔ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﻳﺴﲑﺓ ،ﺇﻻ ﺃﻥ ﻛﺘﺒﻬﺎ ﺗﺨﺘـﺎﺭ
ﳊﻜﹶـﻢ ﻭﺍﻟـﺮﺣﻼﺕ ﻣﻦ ﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ،ﻭﺗﺮﺍﺟﻢ ﺍﻟﺴﻠﻒ ﻭﻛﺘﺐ ﺍﻷﺧـﻼﻕ ﻭﺍ ِ
ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻔﺘﻮﺡ ﻭﳓﻮﻫﺎ ..ﻭﻟﺌﻦ ﻛﺎﻧﺖ ﺻﻴﺪﻟﻴﺔ ﺍﳌﱰﻝ ﺿﺮﻭﺭﻳ ﹰﺔ ﻟﺪﻭﺍﺀ ﺍﻷﺟﺴﺎﻡ ،ﻓﺎﳌﻜﺘﺒﺔ
ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﳌﱰﻝ ﺿﺮﻭﺭﻳ ﹲﺔ ﻹﺻﻼﺡ ﺍﻟﻌﻘﻮﻝ.٩١٩
ﺃﺳﺎﻟﻴﺐ ﻋﻤﻠﻴﺔ ﲡﻌﻞ ﺍﻷﻭﻻﺩ ﳛﺒﻮﻥ ﺍﻟﻘﺮﺍﺀﺓ:
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-٨ﺍﺳﺘﻐﻼﻝ ﻫﻮﺍﻳﺎﺕ ﺍﻟﻄﻔﻞ ﻟﺪﻋﻢ ﺣﺐ ﺍﻟﻘﺮﺍﺀﺓ :ﲨﻴﻊ ﺍﻷﻃﻔﺎﻝ ﳍﻢ ﻫﻮﺍﻳﺎﺕ ﳛﺒﻮﺎ ،ﻣﻨـﻬﺎ
ﻼ :ﺍﻷﻟﻌﺎﺏ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ ،ﺗﺮﻛﻴﺐ ﻭﻓﻚ ﺑﻌﺾ ﺍﻷﻟﻌﺎﺏ،ﻗﻴﺎﺩﺓ ﺍﻟﺪﺭﺍﺟﺔ ،ﺍﻟﺮﺳﻢ ،ﺍﳊﺎﺳـﺐﻣﺜ ﹰ
ﺍﻵﱄ ،ﻛﺮﺓ ﺍﻟﻘﺪﻡ،ﻭﻏﲑﻫﺎ ﻣﻦ ﺃﻟﻌﺎﺏ .ﻟﺬﺍ ﻋﻠﻴﻚ ﺗﻮﻓﲑ ﺍﻟﻜﺘﺐ ﺍﳌﻨﺎﺳﺒﺔ ،ﻭﺍﻼﺕ ﺍﳌـﺸﻮﻗﺔ،
ﺍﻟﱵ ﺗﺘﺤﺪﺙ ﻋﻦ ﻫﻮﺍﻳﺎﻢ ،ﻭﺛﻖ ﺃﻢ ﺳﻮﻑ ﻳﻨﺪﻓﻌﻮﻥ ﺇﱃ ﻗﺮﺍﺀﺎ،ﻭﳝﻜﻦ ﻟﻚ ﺃﻥ ﲢـﺎﻭﺭﻫﻢ
ﻓﻴﻬﺎ ،ﻭﻫﻞ ﻳﺮﻏﺒﻮﻥ ﻓـﻲ ﺍﳌﺰﻳﺪ ﻣﻨﻬﺎ ؟ ﻭﻻ ﺗﻘﻠﻖ ﺇﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﺗﺎﻓﻬﺔ،ﺃﻭ ﻻ ﻗﻴﻤـﺔ
ﳍﺎ ﻓـﻲ ﻧﻈﺮﻙ .ﻓﺎﳌﻬﻢ ﻫﻨﺎ ﻫﻮ ﺗﻌﻮﻳﺪ ﺍﻟﻄﻔﻞ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺓ ،ﻭﻏﺮﺱ ﺣﺒﻬﺎ ﻓـﻲ ﻧﻔﺴﻪ.
-٩ﻃﻔﻠﻚ ﻭﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻟﱵ ﳛﺒﻬﺎ ﻭﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﲡﻌﻠﻪ ﳛﺒﻬﺎ :ﻣﻦ ﺍﳌﻬﻢ ﺃﻥ ﺗﺰﻭﺩ ﻃﻔﻠـﻚ
ﺑﺒﻌﺾ ﺍﻟﻜﺘﺐ ﻋﻦ ﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻟﱵ ﳛﺒﻬﺎ ،ﺃﻭ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﳛﺒﻬﺎ ،ﻭﺃﻥ ﻳﺘﻌﻠﻢ ﺍﳌﺰﻳـﺪ ﻋـﻦ
ﺍﻟﺮﺳﻮﻝ ،ﻭﺣﻴﺎﺗﻪ ﻭﻣﻌﺠﺰﺍﺗﻪ ،ﻭﺻﺤﺎﺑﺘﻪ ،ﻭﺍﻟﺸﺨـﺼﻴﺎﺕ ﺍﻟﺒﻄﻮﻟﻴـﺔ ﻓــﻲ ﺍﻟﺘـﺎﺭﻳﺦ
ﺍﻹﺳﻼﻣﻲ ﻭﻫﺬﺍ ﻛﻠﻪ ﻣﻮﺟﻮﺩ ﻓـﻲ ﻗﺼﺺ ﻣﺸﻮﻗﺔ ﻭﺟﺬﺍﺑﺔ ،ﻭﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻃﻔﻠـﻚ ﻻ
ﳛﺐ ﻗﺼﺺ ﺍﳋﻴﺎﻝ ﻟﻜﻨﻪ ﳛﺐ ﻗﺼﺺ ﺍﳋﲑ ﺿﺪ ﺍﻟﺸﺮ ﻭﺍﳌﻐﺎﻣﺮﺍﺕ ﺍﻟﻮﺍﻗﻌﻴﺔ..
-١٠ﻗﻄﺎﺭ ﺍﻟﻘﺮﺍﺀﺓ ﻳﺘﺠﺎﻭﺯ ﺍﻷﻃﻔﺎﻝ :ﻻ ﺗﻴﺄﺱ ﺃﺑﺪﹰﺍ ﻓﻤﻬﻤﺎ ﺑﻠﻐﺖ ﺳﻦ ﺍﻷﻃﻔﺎﻝ ﻭﻣﻬﻤﺎ ﻛﱪﻭﺍ
ﳝﻜﻨﻬﻢ ﺃﻥ ﻳﺘﻌﻠﻤﻮﺍ ﺣﺐ ﺍﻟﻘﺮﺍﺀﺓ ﻟﻜﻦ ﻣﻦ ﺍﳌﻬﻢ ﺃﻥ ﺗﻮﻓﺮ ﳍﻢ ﺍﻼﺕ ،ﻭﺍﻟﻜﺘﺐ ﺍﻟـﱵ ﺗﻠـﱯ
ﺣﺎﺟﺎﻢ ﺍﻟﻘﺮﺍﺋﻴﺔ ،ﻭﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﺗﺸﺘﺮﻙ ﳍﻢ ﻓـﻲ ﺑﻌﺾ ﺍﻼﺕ ﺍﳌﻨﺎﺳﺒﺔ ،ﻭﻻ ﺳـﻴﻤﺎ ﺇﺫﺍ
ﻛﺎﻧﻮﺍ ﻣﺮﺍﻫﻘﲔ ﻋﻠﻴﻚ ﺃﻥ ﺗﺸﺒﻊ ﺣﺎﺟﺎﻢ ﺍﻟﻘﺮﺍﺋﻴﺔ ﺑﺸﻜﻞ ﺃﻛﱪ
-١١ﻗﺮﺍﺀﺓ ﺍﻟﻄﻔﻞ ﻭﺍﻟﺘﻠﻔﺰﻳﻮﻥ :ﺇﻥ ﻛﺜﺮﺓ ﺃﺟﻬﺰﺓ ﺍﻟﺘﻠﻔﺰﻳﻮﻥ ﻓـﻲ ﺍﳌﱰﻝ .ﺗﺸﺠﻊ ﺍﻟﻄﻔﻞ ﻋﻠﻰ
ﺃﻥ ﻳﻘﻀﻲ ﻣﻌﻈﻢ ﻭﻗﺘﻪ ﻓـﻲ ﻣﺸﺎﻫﺪﺓ ﺑﺮﺍﳎﻬﺎ ،ﻭﻋﺪﻡ ﺍﻟﺒﺤﺚ ﻋﻦ ﻭﺳﺎﺋﻞ ﻟﻠﺘﺴﻠﻴﺔ ،ﺃﻣﺎ ﻣـﻊ
ﻭﺟﻮﺩ ﺟﻬﺎﺯ ﺗﻠﻔﺰﻳﻮﻥ ﻭﺍﺣﺪ ،ﻓﺈﻥ ﺍﻟﻄﻔﻞ ﺳﻮﻑ ﻳﻠﺠﺄ ﺇﱃ ﺍﻟﻘﺮﺍﺀﺓ ﺑﺎﻟﺬﺍﺕ ﺣﲔ ﻳﻜﻮﻥ ﻓـﺮﺩ
ﺁﺧﺮ ﻓـﻲ ﺃﺳﺮﺗﻪ ﻳﺘﺎﺑﻊ ﺑﺮﻧﺎﻣﺞ ﻻ ﻳﺮﻏﺐ ﺍﻟﻄﻔﻞ ﻓـﻲ ﻣﺘﺎﺑﻌﺘﻪ!!.
ﻭﺇﻳﺎﻙ ﺃﻥ ﺗﻀﻊ ﺟﻬﺎﺯ ﺗﻠﻔﺰﻳﻮﻥ ﻓـﻲ ﻏﺮﻓﺔ ﻧﻮﻡ ﻃﻔﻠﻚ ﻷﻧﻪ ﺳﻮﻑ ﻳﻨﺎﻡ ﻭﻫﻮ ﻳﺸﺎﻫﺪﻩ ﺑـﺪ ﹰﻻ
ﻣﻦ ﻗﺮﺍﺀﺓ ﻛﺘﺎﺏ ﻗﺒﻞ ﺍﻟﻨﻮﻡ .ﻭﻛﻠﻤﺎ ﻛﱪ ﻃﻔﻠﻚ ﻭﺍﺯﺩﲪﺖ ﺣﻴﺎﺗﻪ ،ﻭﺯﺍﺩ ﺍﻧﺸﻐﺎﻟﻪ ،ﻓﺈﻥ ﻭﻗﺖ
ﻣﺎ ﻗﺒﻞ ﺍﻟﻨﻮﻡ ،ﻳﺼﺒﺢ ﻫﻮ ﺍﻟﻔﺮﺻﺔ ﺍﻟﻮﺣﻴﺪﺓ ﻟﻠﻘﺮﺍﺀﺓ ﻋﻨﺪﻩ ،ﻟﺬﺍ ﺃﺣﺮﺹ ﻋﻠﻰ ﻏﺮﺱ ﻫﺬﻩ ﺍﻟﻌﺎﺩﺓ
ﻓـﻲ ﻃﻔﻠﻚ!!
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-١٢ﺍﻟﻌﺐ ﻣﻊ ﺃﻃﻔﺎﻟﻚ ﺑﻌﺾ ﺍﻷﻟﻌﺎﺏ ﺍﻟﻘﺮﺍﺋﻴﺔ :ﻭﺍﻷﻟﻌﺎﺏ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﺗﻠﻌﺒﻬﺎ ﻣﻊ ﻃﻔﻠـﻚ
ﻟﻴﺤﺐ ﺍﻟﻘﺮﺍﺀﺓ ﻛﺜﲑﺓ ﺟﺪﺍﹰ ،ﻭﻟﻜﻦ ﺍﺧﺘﺮ ﻣﻨﻬﺎ ﺍﻷﻟﻌﺎﺏ ﺍﳌﺸﻮﻗﺔ ﻭﺍﳌﺜﲑﺓ ،ﻭﻫﻨﺎﻙ ﺃﻟﻌﺎﺏ ﳝﻜـﻦ
ﺃﻥ ﺗﺒﺘﻜﺮﻫﺎ ﺃﻧﺖ ،ﻣﺜﻞ :ﺍﻛﺘﺐ ﻛﻠﻤﺎﺕ ﻣﻌﻜﻮﺳﺔ ﻭﻫﻮ ﻳﻘﺮﺃﻫﺎ ﺑﺸﻜﻞ ﺻﺤﻴﺢ ،ﻭﺍﺑﺪﺃ ﺑﻜﺘﺎﺑﺔ
ﻼ ﺍﲰﻪ )ﺳﻌﺪ( ﺍﻛﺘﺒﻪ ﻟﻪ )ﺩﻋﺲ( ﻭﺍﻃﻠﺐ ﻣﻨﻪ ﺃﻥ ﻳﻘﺮﺃﻩ ﺑـﺸﻜﻞ
ﺍﲰﻪ ﻫﻮ ﺑﺸﻜﻞ ﻣﻌﻜﻮﺱ ﻓﻤﺜ ﹰ
ﺻﺤﻴﺢ ﻭﻫﻜﺬﺍ .ﻭﻣﻦ ﺍﻷﻟﻌﺎﺏ :ﺃﻥ ﺗﻄﻠﺐ ﻣﻨﻪ ﺃﻥ ﻳﻘﺮﺃ ﺍﻟﻠﻮﺣﺎﺕ ﺍﳌﻌﻠﻘﺔ ﻓـﻲ ﺍﻟـﺸﻮﺍﺭﻉ،
ﻭﺑﻌﺾ ﻋﻼﻣﺎﺕ ﺍﳌﺮﻭﺭ ،ﻛﻌﻼﻣﺔ )ﻗﻒ( .ﻭﻣﻦ ﺍﻷﻟﻌﺎﺏ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﺗﺒﺘﻜﺮﻫـﺎ ﻟﻄﻔﻠـﻚ،
ﳝﻜﻨﻚ ﻛﺘﺎﺑﺔ ﻗﻮﺍﺋﻢ ﺗﺮﻏﺐ ﻓـﻲ ﺷﺮﺍﺋﻬﺎ ﻣﻦ ﳏﻞ ﺍﻟﺘﻤﻮﻳﻨﺎﺕ ،ﻭﺍﺟﻌﻞ ﻃﻔﻠﻚ ﻳﺸﻄﺐ ﺍﺳـﻢ
ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﺗﺸﺘﺮﻳﻪ .ﻭﻣﻦ ﺍﻷﻟﻌﺎﺏ ﺍﻟﻘﺮﺍﺋﻴﺔ :ﺃﻟﺼﻖ ﺑﻌﺾ ﺍﻷﺣﺮﻑ ﺍﳌﻤﻐﻨﻄﺔ ﻋﻠﻰ ﺍﻟﺜﻼﺟﺔ،
ﻭﺍﻛﺘﺐ ﺎ ﺑﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ،ﻭﺍﻃﻠﺐ ﻣﻦ ﻃﻔﻠﻚ ﻗﺮﺍﺀﺎ ،ﰒ ﺩﻋﻪ ﻫـﻮ ﻳﻜﺘـﺐ ﺍﳊـﺮﻭﻑ
ﻭﺍﻟﻜﻠﻤﺎﺕ ﻭﺃﻧﺖ ﲡﻴﺐ ،ﻭﺣﺎﻭﻝ ﺃﻥ ﺗﻌﻄﻴﻪ ﺇﺟﺎﺑﺔ ﺧﺎﻃﺌﺔ ﺃﺣﻴﺎﻧﹰﺎ ﺣـﱴ ﻳـﺼﺤﺤﻬﺎ ﻟـﻚ،
ﻭﺗﺬﻛﺮ ﺃﻥ ﺍﻟﻄﻔﻞ ﳛﺐ ﺃﻥ ﻳﺘﻮﱃ ﺯﻣﺎﻡ ﺍﻟﻠﻌﺒﺔ ﺧﺎﺻﺔ ﻣﻊ ﺃﺑﻮﻳﻪ!!
-١٣ﺍﳌﺪﺭﺳﺔ ﻭﻗﺮﺍﺀﺓ ﻃﻔﻠﻚ :ﺗﺎﺑﻊ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻛﻴﻒ ﻳﺘﻢ ﺗﺪﺭﻳﺲ ﺍﻟﻘـﺮﺍﺀﺓ ﻷﻃﻔﺎﻟـﻚ .ﺯﺭ
ﺍﳌﺪﺭﺳﺔ ﻭﺗﻌﺮﻑ ﻋﻠﻰ ﻣﻌﻠﻢ ﺍﻟﻘﺮﺍﺀﺓ ،ﻭﺑﲔ ﻟﻪ ﺃﻧﻚ ﻣﻬﺘﻢ ﺑﻘﺮﺍﺀﺓ ﻃﻔﻠﻚ ﻭﺑﲔ ﻟﻪ ﺃﻳﻀﹰﺎ ﺍﻟﱪﺍﻣﺞ
ﺍﻟﱵ ﺗﻘﺪﻣﻬﺎ ﻟﻄﻔﻠﻚ ﻟﻴﻜﻮﻥ ﳏﺒﹰﺎ ﻟﻠﻘﺮﺍﺀﺓ .ﻭﺃﺳﺄﻝ ﻣﻌﻠﻢ ﺍﻟﻘﺮﺍﺀﺓ ﻛﻴﻒ ﻳﺘﻢ ﺗـﺪﺭﻳﺲ ﺍﻟﻘـﺮﺍﺀﺓ
ﻟﻄﻔﻠﻚ ﻭﺃﺳﺄﻟﻪ ﻋﻦ ﺍﻷﻧﺸﻄﺔ ﺍﻟﻘﺮﺍﺋﻴﺔ ﺍﻟﱵ ﳝﺎﺭﺳﻬﺎ ﻃﻔﻠﻚ ﻓـﻲ ﺍﳌﺪﺭﺳﺔ ،ﻭﺃﺳﺄﻟﻪ ﻋﻦ ﻋﻼﻗﺔ
ﻃﻔﻠﻚ ﲟﻜﺘﺒﺔ ﺍﳌﺪﺭﺳﺔ .ﻭﺣﺎﻭﺭﻩ ﺑﺸﻜﻞ ﻟﻄﻴﻒ ﻋﻦ ﺃﳘﻴﺔ ﺍﻷﻧﺸﻄﺔ ﺍﻟﻘﺮﺍﺋﻴﺔ ﺍﻟـﱵ ﳚـﺐ ﺃﻥ
ﻳﺘﻌﻮﺩ ﻋﻠﻴﻬﺎ ﺍﻟﻄﻔﻞ ﻓـﻲ ﺍﳌﺪﺭﺳﺔ !!
ﻭﻻ ﺗﻨﺲ ﺃﻥ ﺗﻘﺪﻡ ﺧﻄﺎﺑﺎﺕ ﺍﻟﺸﻜﺮ ﻟﻠﻤﻌﻠﻢ ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﺩﺭﺱ ﺍﻟﻘﺮﺍﺀﺓ ﺑﻄﺮﻳﻘﺔ ﺗﻨﻤﻲ ﺣـﺐ
ﺍﻟﻘﺮﺍﺀﺓ ﻟﺪﻯ ﺍﻟﻄﻔﻞ .ﻭﺃﺣﻴﺎﻧﹰﺎ ﳜﺸﻰ ﺍﳌﻌﻠﻢ ﺍﻟﻘﻴﺎﻡ ﺑﺄﻧﺸﻄﺔ ﻗﺮﺍﺋﻴﺔ ﺣﺮﺓ ﺩﺍﺧﻞ ﺍﻟﺼﻒ ﻭﻳﺘـﺮﻙ
ﺍﳌﻘﺮﺭ ﻗﻠﻴﻼﹰ ،ﻟﺬﺍ ﻋﻠﻴﻚ ﺃﻥ ﺗﺪﻋﻢ ﻫﺬﺍ ﺍﳌﻌﻠﻢ ﻭﺗﺮﺳﻞ ﻟﻪ ﺧﻄﺎﺑﺎﺕ ﺍﻟـﺸﻜﺮ ﻫـﻮ ﻭﻣـﺪﻳﺮﻩ،
ﻭﺃﺷﻜﺮﻩ ﻋﻠﻰ ﻋﻤﻠﻪ!
ﻭﺍﻋﺮﺽ ﻋﻠﻴﻪ ﺍﻟﺘﱪﻉ ﺑﺎﻟﻘﺼﺺ ﺍﳌﺸﻮﻗﺔ ﻭﺍﻟﻜﺘﺐ ﺍﳌﻨﺎﺳﺒﺔ ﳌﻜﺘﺒﺔ ﺍﻟﻔـﺼﻞ! ﻋﻨـﺪﻣﺎ ﻳـﺴﻤﻊ
ﺍﳌﻌﻠﻤﻮﻥ ﺍﻵﺧﺮﻭﻥ ﻋﻦ ﻫﺬﺍ ﺍﻟﺘﺸﺠﻴﻊ ﻓﻘﺪ ﳚﺪﻭﻥ ﺍﻟﺸﺠﺎﻋﺔ ﻟﻌﻤﻞ ﺍﻟـﺸﻲﺀ ﺫﺍﺗـﻪ ﻓــﻲ
ﻓﺼﻮﳍﻢ!!
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-١٤ﻃﻔﻠﻚ ﻭﺍﻟﺮﺣﻼﺕ ﺍﳌﺪﺭﺳﻴﺔ ﻭﺃﺻﺪﻗﺎﺅﻩ ﻭﺍﻟﻘﺮﺍﺀﺓ :ﺇﺫﺍ ﺷﺎﺭﻙ ﻃﻔﻠﻚ ﺃﻭ ﻭﻟﺪﻙ ﻓــﻲ
ﺭﺣﻠﺔ ﻣﺪﺭﺳﻴﺔ ،ﻓﺎﺣﺮﺹ ﻋﻠﻰ ﺃﻥ ﺗﺰﻭﺩﻩ ﺑﺒﻌﺾ ﺍﻟﻜﺘﺐ ﻭﺍﻟﻘﺼﺺ ﺍﳌﺸﻮﻗﺔ!
ﻓﻘﺪ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻭﻗﺖ ﻣﻨﺎﺳﺐ ﻟﻜﻲ ﻳﻘﺮﺃ ﻓﻴﻬﺎ ،ﻭﳝﺮﺭ ﻫﺬﻩ ﺍﻟﻜﺘـﺐ ﻭﺍﻟﻘـﺼﺺ ﺍﳌﻔﻴـﺪﺓ
ﻷﺻﺪﻗﺎﺋﻪ!
ﻭﻟﻜﻦ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻄﻠﻊ ﻋﻠﻴﻬﺎ ﺍﳌﻌﻠﻢ ﺃﻭ ﹰﻻ .ﺃﻳﻀﹰﺎ ﳝﻜﻦ ﺃﻥ ﺗﻘﺪﻡ ﻷﺻﺪﻗﺎﺀ ﻃﻔﻠﻚ ﺑﻌﺾ ﺍﻟﻜﺘﺐ
ﻭﺍﻟﻘﺼﺺ ﺍﳌﺸﻮﻗﺔ ﺃﻭ ﻳﻌﲑﻫﺎ ﻭﻟﺪﻙ ﳍﻢ .ﻫﺬﺍ ﺑﺈﺫﻥ ﺍﷲ ﺳﻮﻑ ﻳﻀﻤﻦ ﺇﻧﺸﺎﺀ ﺃﺻﺪﻗﺎﺀ ﻟﻄﻔﻠﻚ
ﳛﺒﻮﻥ ﺍﻟﻘﺮﺍﺀﺓ.
-١٥ﺍﻟﺴﻴﺎﺭﺓ ﻭﻗﺮﺍﺀﺓ ﻃﻔﻠﻚ! ﺍﺣﺮﺹ ﻋﻠﻰ ﺗﻮﻓﲑ ﺍﻼﺕ ﻭﺍﻟﻘﺼﺺ ﺍﳌﻨﺎﺳﺒﺔ ﻟﻄﻔﻠﻚ ﻓـﻲ
ﺳﻴﺎﺭﺗﻚ .ﻭﻗﺪﻣﻬﺎ ﻟﻄﻔﻠﻚ ﺃﺛﻨﺎﺀ ﺍﻟﻘﻴﺎﺩﺓ ،ﻭﻻﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻄﻔﻞ ﺳﻴﺠﻠﺲ ﳌﺪﺓ ﻃﻮﻳﻠﺔ ﻓـﻲ
ﺍﻟﺴﻴﺎﺭﺓ .ﺇﻥ ﺍﻟﻄﻔﻞ ﻭﻗﺘﻬﺎ ﺳﻮﻑ ﻳﻨﺸﻐﻞ ﻓـﻲ ﺍﻟﻘﺮﺍﺀﺓ ﻭﻳﻜﻒ ﻋﻦ ﺍﻟﺼﺮﺍﺥ ﻭﺍﳌﺸﺎﺟﺮﺓ ﻭﻫﺬﻩ
ﻓﺎﺋﺪﺓ ﺃﺧﺮﻯ!! ﻭﻣﻦ ﺍﳌﻼﺣﻆ ﺃﻥ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﳝﻀﻲ ﻭﻗﺘﹰﺎ ﻃﻮﻳﻼﹰ ،ﻭﺳﻴﺎﺭﺗﻪ ﻭﺍﻗﻔﺔ ﻟﻐﺴﻴﻠﻬﺎ،
ﺃﻭ ﺇﺻﻼﺡ ﺍﳌﻬﻨﺪﺱ ﻟﻌﻄ ٍﻞ ﻓﻴﻬﺎ ،ﺃﻭ ﻷﻱ ﺳﺒﺐ ﺁﺧﺮ .ﻭﻻ ﻳﺴﺘﻔﻴﺪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﻗـﺖ ﻓــﻲ
ﺍﻟﻘﺮﺍﺀﺓ ﻓـﻲ ﳎﻼﺕ ﺃﻭ ﻛﺘﺐ ﻧﺎﻓﻌﺔ .ﻓﻼ ﲡﻌﻞ ﺃﻃﻔﺎﻟﻚ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺇﺫﺍ ﻛﱪﻭﺍ!!
-١٦ﻋﻮﺩ ﻃﻔﻠﻚ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﻮﺻﻔﺎﺕ! ﻋﻨﺪﻣﺎ ﺗﺸﺘﺮﻱ ﺩﻭﺍﺀ ،ﻓﺈﻥ ﻭﺻﻔﺔ ﻃﺮﻳﻘﺔ ﺗﻨـﺎﻭﻝ
ﺍﻟﺪﻭﺍﺀ ﺗﻜﻮﻥ ﻣﻮﺟﻮﺩﺓ ﺩﺍﺧﻞ ﺍﻟﻌﻠﺒﺔ .ﻭﻋﻨﺪﻣﺎ ﺗﺸﺘﺮﻱ ﻟﻌﺒﺔ ﻟﻄﻔﻠﻚ ﲢﺘﺎﺝ ﺇﱃ ﺗﺮﻛﻴﺐ ،ﻓـﺈﻥ
ﻭﺻﻔﺔ ﻃﺮﻳﻘﺔ ﺍﻟﺘﺮﻛﻴﺐ ﺗﻜﻮﻥ ﻣﺼﺎﺣﺒﺔ ﳍﺎ .ﻟﺬﺍ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﺗﻄﻠﺐ ﻣـﻦ ﻃﻔﻠـﻚ ﺃﻥ
ﻳﻘﺮﺃﻫﺎ ﺃﻭﻻﹰ ،ﺃﻭ ﺃﻥ ﺗﻘﺮﺃﻫﺎ ﻟﻪ ﺑﺼﻮﺕ ﻭﺍﺿﺢ ﻭﺗﺸﺮﺡ ﻟﻪ ﻣﺎ ﱂ ﻳﻔﻬﻤﻪ ﻣﻨﻬﺎ .ﺍﳌﻬﻢ ﺃﻥ ﻳﺘﻌـﻮﺩ
ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺃﻳﺔ ﻭﺻﻔﺔ ﻣﺼﺎﺣﺒﺔ ﻷﻱ ﻏﺮﺽ .ﻷﻥ ﺫﻟﻚ ﺳﻮﻑ ﻳﺪﻓﻌﻪ ﺇﱃ ﺣﺐ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﺘﻌﻮﺩ
ﻋﻠﻴﻬﺎ.
-١٧ﺍﻟﻘﺼﺺ ﻭﺍﻼﺕ ﺍﳌﺸﻮﻗﺔ ﻭﻣﻼﺣﻘﺔ ﺍﻷﻃﻔﺎﻝ :ﻻﺣﻖ ﺃﻃﻔﺎﻟﻚ ﺑﺎﻟﻘـﺼﺺ ﺍﳉﺬﺍﺑـﺔ
ﻭﺍﳌﺸﻮﻗﺔ ﻓـﻲ ﺃﻣﺎﻛﻦ ﺗﻮﺍﺟﺪﻫﻢ .ﺿﻊ ﺍﻟﻘﺼﺺ ﲜﻮﺍﺭ ﺍﻟﺘﻠﻔﺰﻳﻮﻥ ،ﻭﺃﻣﺎﻛﻦ ﺍﻟﻠﻌﺐ ،ﻭﲜـﻮﺍﺭ
ﺍﻟﺴﺮﻳﺮ ،ﺿﻊ ﻗﺼﺺ ﺟﺬﺍﺑﺔ ﻟﻠﻨﻮﻡ ﻭﻟﻜﻦ ﻻ ﺗﻜﺮﻩ ﻃﻔﻠﻚ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺓ ﺃﺑﺪﹰﺍ!!.
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-١٨ﺃﻓﺮﺍﺩ ﺃﺳﺮﺗﻚ ﻭﺍﻟﻘﺮﺍﺀﺓ!! ﲢﺪﺙ ﻣﻊ ﺃﻓﺮﺍﺩ ﺃﺳﺮﺗﻚ ﻋﻦ ﺍﳌﻘﺎﻻﺕ ﻭﺍﻟﻜﺘﺐ ﺍﻟﱵ ﻗﺮﺃـﺎ.
ﻭﺧﺼﺺ ﻭﻗﺘﹰﺎ ﻟﻠﺤﻮﺍﺭ ﻭﺍﻟﻨﻘﺎﺵ ﻓﻴﻬﺎ .ﻭﻟﻴﻜﻦ ﺫﻟﻚ ﺑﻮﺟﻮﺩ ﺃﻃﻔﺎﻟﻚ ،ﻭﺍﲰﺢ ﳍﻢ ﺑﺎﳌـﺸﺎﺭﻛﺔ
ﻓـﻲ ﺍﳊﻮﺍﺭ ،ﻭﺣﺎﻭﺭﻫﻢ ﻓـﻲ ﻗﺮﺍﺀﻢ ،ﻭﺷﺠﻌﻬﻢ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺓ!
ﻭﻋﻠﻰ ﻛﺘﺎﺑﺔ ﻣﺎ ﻳﻌﺠﺒﻬﻢ ﻣﻦ ﺍﻟﻘﺼﺺ ﻓـﻲ ﺩﻓﺘﺮ ﺧﺎﺹ ﺑﺬﻟﻚ.
-١٩ﺍﻟﻄﻔﻞ ﻭﻣﺴﺮﺡ ﺍﻟﻘﺮﺍﺀﺓ :ﺇﻥ ﺍﻷﻃﻔﺎﻝ ﻳﻘﺮﺃﻭﻥ ﺑﺴﻬﻮﻟﺔ ﻋﻨﺪﻣﺎ ﻳﻔﻬﻤﻮﻥ ﻣﺎ ﻳﻘﺮﺃﻭﻥ ،ﻟـﺬﺍ
ﺍﺧﺘﺮ ﺍﻷﺩﻭﺍﺭ ﻓـﻲ ﺍﻟﻘﺼﺔ ،ﻭﺍﺟﻌﻞ ﻃﻔﻠﻚ ﻳﺼﺒﺢ ﺇﺣﺪﻯ ﺍﻟﺸﺨﺼﻴﺎﺕ ﻭﻳﻘﺮﺃ ﺍﳊﻮﺍﺭ ﺍﻟـﺬﻱ
ﺗﻨﻄﻖ ﺑﻪ ﻭﻫﺬﺍ ﻫﻮ ﻣﺎ ﻳﺴﻤﻰ )ﻣﺴﺮﺡ ﺍﻟﻘﺮﺍﺀﺓ( .ﻭﻫﺬﺍ ﺳﻮﻑ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺍﳌﺘﻌﺔ ﻭﺍﻹﺛﺎﺭﺓ ﺃﺛﻨﺎﺀ
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ﺍﻟﻘﺮﺍﺀﺓ.
ﻟﺬﺍ ﻳﻨﺒﻐﻰ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺘﻜﻮﻳﻦ ﻣﻜﺘﺒﺔ ﲣﺺ ﺍﻷﻃﻔﺎﻝ ﻭﻳﺘﻢ ﺗﺸﺠﻴﻌﻬﻢ ﻋﻠﻰ ﺍﻻﺳﺘﻌﺎﺭﺓ ﻭﺍﻻﻫﺘﻤﺎﻡ
ﺑﺎﻟﻜﺘﺐ ﻭﺗﻠﺨﻴﺺ ﻣﺎ ﰎ ﺍﺳﺘﻌﺎﺭﺗﻪ،ﻭﻣﻜﺎﻓﺄﻢ ﻋﻠﻰ ﺫﻟﻚ ﻭﺍﻋﻄﺎﺋﻬﻢ ﺍﳉﻮﺍﺋﺰ.
ﻣﻜﻮﻧﺎﺕ ﺍﳌﻜﺘﺒﺔ:
-١ﻛﺘﺐ ﻭﳎﻼﺕ -٢.ﺃﺷﺮﻃﺔ ﻛﺎﺳﺖ -٣.ﺃﺷﺮﻃﺔ ﻓﻴﺪﻳﻮ -٤.ﺍﺳﻄﻮﺍﻧﺎﺕ ﻛﻤﺒﻴﻮﺗﺮ.
ﲢﻀﲑ ﻫﺬﻩ ﺍﳌﻮﺍﺩ ﻣﻦ ﺍﻟﺴﻬﻞ ﲟﻜﺎﻥ ﻓﻤﺠﺮﺩ ﺍﳌﺮﻭﺭ ﻋﻠﻰ ﺍﳌﻜﺘﺒﺎﺕ ﻭﺩﻭﺭ ﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﺴﺠﻴﻼﺕ
ﻳﺴﺘﻄﻴﻊ ﺍﳌﺮﰊ ﺗﻜﻮﻳﻦ ﻣﻜﺘﺒﺔ ﺷﺎﻣﻠﺔ،ﺣﻴﺚ ﳜﺘﺎﺭ ﻣﻨﻬﺎ ﻣﺎ ﳜﺺ ﺍﻷﻃﻔﺎﻝ،ﻭﺧﺎﺻﺔ ﺍﻟﻘـﺼﺺ
ﻭﺍﻟﻜﺘﺐ ﺍﳌﺼﻮﺭﺓ،ﻭﺍﻷﻧﺎﺷﻴﺪ ﻭﺍﻟﻜﺮﺗﻮﻥ ﺍﳌﻔﻴﺪ.
٣٨٦٥http://www.almarefa.net/showthread.php?t= - ٩٢٠
٣٥٧
ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﻣﻦ -ﺭﻭﺍﻳﺔ ﻃﻔﻮﻟﺔ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﺃﻣﺎﻡ ﺍﻷﻃﻔﺎﻝ.
ﻧﻈﺮﺍ ﳌﺎ ﺗﻠﻌﺐ ﺍﻟﻘﺼﺔ ﰲ ﺷﺪ ﺍﻧﺘﺒﺎﻩ ﺍﻟﻄﻔﻞ ،ﻭﲢﺮﻳﻚ ﻣﺸﺎﻋﺮﻩ ،ﻭﺇﺛﺎﺭﺓ ﺍﻟﻴﻘﻈـﺔ ﺍﻟﻔﻜﺮﻳـﺔ ﰲ
ﻋﻘﻠﻪ ،ﻭﺣﻴﺚ ﺇﻥ ﺃﺳﻠﻮﺏ ﺍﻟﻘﺼﺔ ﻛﺎﻧﺖ ﺇﺣﺪﻯ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﺗﺮﺑﻴﺔ ﺍﻷﻃﻔﺎﻝ ،ﻭﺃﺣـﺪ
ﺍﻷﺭﻛﺎﻥ ﺍﻟﻘﻮﻳﺔ ﰲ ﺷﺤﺬ ﳘﻤﻬﻢ ،ﻭﺗﻄﻠﻌﻬﻢ ﳓﻮ ﻣﺴﺘﻘﺒﻞ ﻋﻤﻠﻲ ﻣﺘﻘﺪﻡ ،ﳍﺬﺍ ﻧﻘﺪﻡ ﺑﲔ ﻳﺪﻳﻚ
ﻫﺬﻩ ﺍﻟﻨﻤﺎﺫﺝ ﻟﺘﻜﻮﻥ ﺍﻟﻨﻮﺍﺓ ﺍﻟﱵ ﺗﻨﻄﻠﻖ ﻣﻨﻬﺎ ﰲ ﺗﻮﺟﻴﻪ ﺍﻷﻃﻔﺎﻝ ،ﻭﺍﺳﺘﻨﻬﺎﺽ ﳘﻤﻬﻢ .
-١ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ :
ﺲ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﺑ ِﻦ ﻋﻴﻴﻨـ ﹶﺔ
ﺠِﻠ ِ
ﺖ ﻓِﻲ ﻣ
ﺖ ﹶﺃﺑِﻲ ﻳﻘﹸﻮ ﹸﻝ :ﹸﻛ ﻨ
ﻀ ِﺮ ﺍﹾﻟ ِﻬﻠﹶﺎِﻟ ﻲ ،ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ
ﻋﻦ ﹶﺃ ﺣ ﻤ ﺪ ﺑ ِﻦ ﺍﻟﻨ
ﺼ ﻐ ِﺮ ِﺳﻨ ِﻪ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺳـ ﹾﻔﻴﺎ ﹸﻥ:
ﺲ ﺗﻬﺎ ﻭﻧﻮﺍ ِﺑ ِﻪ ِﻟ ِ
ﺠِﻠ ِ ﺠ ﺪ ،ﹶﻓ ﹶﻜﹶﺄ ﱠﻥ ﹶﺃ ﻫ ﹶﻞ ﺍﹾﻟ ﻤ
ﺴِ ﺻِﺒ ﻲ ﺩ ﺧ ﹶﻞ ﺍﹾﻟ ﻤ ﹶﻓﻨ ﹶﻈ ﺮ ِﺇﻟﹶﻰ
ﲔ ،ﻃﹸﻮﻟِﻲ ﺸ ﺮ ِﺳِﻨ ﻀ ﺮ ،ﹶﻟ ﻮ ﺭﹶﺃﻳﺘﻨِﻲ ﻭﻟِﻲ ﻋ ﻚ ﹸﻛﻨﺘ ﻢ ِﻣ ﻦ ﹶﻗﺒ ﹸﻞ ﹶﻓ ﻤ ﻦ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﹸﺛ ﻢ ﻗﹶﺎ ﹶﻝ" :ﻳﺎ ﻧ ِ
ﹶﻛ ﹶﺬِﻟ
ﺻﻐﺎ ﺭ ،ﻭﹶﺃ ﹾﻛﻤﺎﻣِﻲ ِﻗﺼﺎ ﺭ ،ﻭ ﹶﺫﻳﻠِﻲ ﺸ ﻌﹶﻠ ِﺔ ﻧﺎ ٍﺭِ ،ﺛﻴﺎﺑِﻲ ِ ﺴ ﹸﺔ ﹶﺃ ﺷﺒﺎ ٍﺭ ،ﻭ ﻭ ﺟﻬِﻲ ﻛﹶﺎﻟﺪﻳﻨﺎ ِﺭ ،ﻭﹶﺃﻧﺎ ﹶﻛ ﺧ ﻤ
ﻱ ﻭ ﻋ ﻤﺮِﻭ ﺑ ِﻦ ﺩِﻳﻨـﺎ ِﺭ،ﻒ ِﺇﻟﹶﻰ ﻋﹶﻠﻤﺎ ِﺀ ﺍﹾﻟﹶﺄ ﻣﺼﺎ ِﺭِ ،ﻣﹾﺜ ﹶﻞ ﺍﻟ ﺰ ﻫ ِﺮ ِﺑ ِﻤ ﹾﻘﺪﺍ ٍﺭ ،ﻭﻧ ﻌﻠِﻲ ﻛﹶﺂﺫﹶﺍ ِﻥ ﺍﹾﻟﻔﹶﺎ ِﺭ ،ﹶﺃ ﺧﺘِﻠ
ﺠ ﻮ ﺯ ِﺓ ،ﻭ ِﻣ ﹾﻘﹶﻠ ﻤﺘِﻲ ﻛﹶﺎﹾﻟ ﻤ ﻮ ﺯ ِﺓ ،ﻭﹶﻗﹶﻠﻤِﻲ ﻛﹶﺎﻟﱠﻠ ﻮ ﺯ ِﺓ ،ﻓﹶـِﺈﺫﹶﺍ
ﺤﺒ ﺮﺗِﻲ ﻛﹶﺎﹾﻟ
ﺴﻤﺎ ِﺭِ ،ﻣ ﺲ ﺑﻴﻨ ﻬ ﻢ ﻛﹶﺎﹾﻟ ِﻤ ﹶﺃ ﺟِﻠ
ﺴ ﻢ ﺍﺑ ﻦ
ﺼ ِﻐ ِﲑ ،ﻗﹶﺎ ﹶﻝ :ﹸﺛ ﻢ ﺗﺒ
ﺸﻴ ِﺦ ﺍﻟ ﺼ ِﻐ ِﲑ ،ﹶﺃ ﻭ ِﺳﻌﻮﺍ ﻟِﻠ ﺸﻴ ِﺦ ﺍﻟ ﺲ ﻗﹶﺎﻟﹸﻮﺍ :ﹶﺃ ﻭ ِﺳﻌﻮﺍ ﻟِﻠ ﺠِﻠ
ﺖ ﺍﹾﻟ ﻤ ﺩ ﺧ ﹾﻠ
ﻚ ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮﺤ ﺿِ ﺴ ﻢ ﹶﺃ ﺣ ﻤ ﺪ ﻭ
ﻚ ،ﻗﹶﺎ ﹶﻝ ﻋﻤﺎ ﺭ ﻭﺗﺒ ﺤ
ﺿِ ﺴ ﻢ ﹶﺃﺑِﻲ ﻭ ﻚ ،ﻗﹶﺎ ﹶﻝ ﹶﺃ ﺣ ﻤ ﺪ ﻭﺗﺒ ﺤ ﺿِ ﻋﻴﻴﻨ ﹶﺔ ﻭ
ﺴ ﻢ
ﻚ ،ﻭﺗﺒـ
ﺤ ﺿِﺴﻠﹶﺎ ِﻣ ﻲ ﻭ
ﺴ ﻢ ﺍﻟ
ﻚ ،ﻗﹶﺎ ﹶﻝ ﺍﹾﻟﻘﹶﺎﺿِﻲ :ﻭﺗﺒ ﺤ ﺿِ ﺴ ﻢ ﻋﻤﺎ ﺭ ﻭ ﺴﻠﹶﺎ ِﻣ ﻲ ﻭﺗﺒ
ﺴ ِﻦ ﺍﻟ ﺤ ﺍﻟﹾ
ﺨﻨﺎ ﹶﺃﺑـﻮ ﻋﺒـ ِﺪ ﺍﻟﻠﱠـ ِﻪ
ﺴ ﻢ ﺷـﻴ ﻚ ،ﻭﺗﺒ ﺤ ﺿِ ﻆ ﻭ ﺴ ﻢ ﹶﺃﺑﻮ ﺑ ﹾﻜ ٍﺮ ﺍﹾﻟﺤﺎِﻓ ﹸ ﻚ ،ﻭﺗﺒ ﺤ ﺿِﹶﺃﺑﻮ ﺍﹾﻟ ﻌﻠﹶﺎ ِﺀ ﻭ
ﺴﹶﻠ ِﻔ ﻲ
ﻆ ﹶﺃﺑـﻮ ﻃﹶـﺎ ِﻫ ٍﺮ ﺍﻟـ ﺨﻨﺎ ﺍﹾﻟِﺈﻣﺎ ﻡ ﺍﹾﻟﺤﺎِﻓ ﹸ
ﺴ ﻢ ﺷﻴ
ﻚ ،ﻗﹶﺎ ﹶﻝ ﺳﻴ ﺪﻧﺎ ﺍﺑ ﻦ ﺍﹾﻟ ﻤ ﹾﻘ ِﺪ ِﺳ ﻲ :ﻭﺗﺒ ﺤ ﺿِ ﻭ
ﻚ ". ٩٢١ ﺤ ﺿِ ﻭ
ﺚ؟ ﺼِﺒ ﻲ ﻓِﻲ ﺍﹾﻟﺤـﺪِﻳ ِ ﻉ ﺍﻟ ﺖ ﹶﺃﺑِﻲ :ﻣﺘﻰ ﻳﺠﻮ ﺯ ﺳﻤﺎ ﻭﻗﺎﻝ ﻋﺒ ﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ﻦ ﹶﺃ ﺣ ﻤ ﺪ ﺑ ِﻦ ﺣﻨﺒ ٍﻞ :ﺳﹶﺄﹾﻟ
ﺖ :ﹶﻓﺈِﻧ ﻪ ﺑﹶﻠ ﻐﻨِﻲ ﻋ ﻦ ﺭ ﺟ ٍﻞ ﺳ ﻤﻴﺘ ﻪ ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ :ﻟﹶﺎ ﻳﺠﻮ ﺯ ﺳﻤﺎ ﻋ ﻪ ﺣﺘـﻰ ﻂ ،ﹸﻗ ﹾﻠ ﺿﺒ ﹶ ﹶﻓﻘﹶﺎ ﹶﻝِ :ﺇﺫﹶﺍ ﻋ ﹶﻘ ﹶﻞ ﻭ
ﺼ ﻐ ﺮ ﻫﻤﺎ ﻳ ﻮ ﻡ ﺑـ ﺪ ٍﺭ،
ﺸ ﺮ ﹶﺓ ﺳﻨ ﹰﺔِ ،ﻟﹶﺄ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ﺭ ﺩ ﺍﹾﻟﺒﺮﺍ َﺀ ﻭﺍﺑ ﻦ ﻋ ﻤ ﺮ ،ﻭﺍ ﺳﺘ
ﺲ ﻋ ﻳﻜﹸﻮ ﹶﻥ ﹶﻟ ﻪ ﺧ ﻤ
ﻱ )(١٤٢
ﺐ ﺍﹾﻟﺒ ﻐﺪﺍ ِﺩ - ٩٢١ﺍﹾﻟ ِﻜﻔﹶﺎﻳ ﹸﺔ ﻓِﻲ ِﻋ ﹾﻠ ِﻢ ﺍﻟ ﺮﻭﺍﻳ ِﺔ ِﻟ ﹾﻠ
ﺨﻄِﻴ ِ
٣٥٨
ﺴ ﹾﻔﻴﺎ ﹶﻥ ﺑ ِﻦ ﻋﻴﻴﻨ ﹶﺔ
ﺼﻨ ﻊ ِﺑ
ﻒ ﻳ
ﺲ ﺍﹾﻟ ﹶﻘ ﻮ ﹸﻝ ﻳﺠﻮ ﺯ ﺳﻤﺎ ﻋ ﻪ ِﺇﺫﹶﺍ ﻋ ﹶﻘ ﹶﻞ ﹶﻓ ﹶﻜﻴ
ﹶﻓﹶﺄﻧ ﹶﻜ ﺮ ﹶﻗ ﻮﹶﻟ ﻪ ﻫﺬﹶﺍ ،ﻭﻗﹶﺎ ﹶﻝِ" :ﺑ ﹾﺌ
ﻭ ﻭﻛِﻴ ٍﻊ ،ﻭ ﹶﺫ ﹶﻛ ﺮ ﹶﺃﻳﻀﺎ ﹶﻗ ﻮﻣﺎ ".٩٢٢
-٢ﻃﻔﻮﻟﺔ ﻣﺎﻝ ﺑﻦ ﺃﻧﺲ ﺭﲪﻪ ﺍﷲ :
ﻗﺎﻝ ﻣﻄﺮﻑ :ﻗﺎﻝ ﻣﺎﻟﻚ :ﻗﻠﺖ ﻷﻣﻲ :ﺃﺫﻫﺐ ﻓﺄﻛﺘﺐ ﺍﻟﻌﻠﻢ ؟ ﻓﻘﺎﻟﺖ :ﺗﻌﺎﻝ ،ﻓﺎﻟﺒﺲ ﺛﻴـﺎﺏ
ﺍﻟﻌﻠﻢ ،ﻓﺄﻟﺒﺴﺘﲏ ﻣﺴﻤﺮﺓ ،ﻭﻭﺿﻌﺖ ﺍﻟﻄﻮﻳﻠﺔ ﻋﻠﻰ ﺭﺃﺳﻲ ،ﻭﻋﻤﻤﺘﲏ ﻓﻮﻗﻬﺎ ،ﰒ ﻗﺎﻟﺖ :ﺍﺫﻫـﺐ
ﻓﺎﻛﺘﺐ ﺍﻵﻥ ،ﻭﻛﺎﻧﺖ ﺗﻘﻮﻝ :ﺍﺫﻫﺐ ﺇﱃ ﺭﺑﻴﻌﺔ ،ﻓﺘﻌﻠﻢ ﻣﻦ ﺃﺩﺑﻪ ﻗﺒﻞ ﻋﻠﻤﻪ ".٩٢٣
ﻼ ﻡ ﻟِﻲ ،ﹶﻓﻴ ﹾﻘﻌـﺪ،
ﺴﻦ ،ﻭ ﻣ ِﻌ ﻲ ﹸﻏ ﹶ
ﺙ ﺍﻟ
ﺖ ﺁﺗِﻲ ﻧﺎﻓِﻌﺎﹰ ،ﻭﹶﺃﻧﺎ ﺣ ﺪ ﹸ
ﻚ :ﹸﻛﻨ
ﺐ :ﻗﹶﺎ ﹶﻝ ﻣﺎِﻟ
ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ﻭ ﻫ ٍ
ﺻ ِﻐﻴ ﺮ ﺍﻟﻨﻔﹾﺲِ ،ﻭﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺣﻴﺎ ِﺓ ﺳﺎِﻟ ٍﻢ ﹶﻻ ﻳ ﹾﻔﺘِﻲ ﺷﻴﺌﹰﺎ.٩٢٤ ﺤ ﺪﹸﺛﻨِﻲ ،ﻭﻛﹶﺎ ﹶﻥ ﻭﻳ
ﺲ
ﺠﻠِـ ﺤ ﺪﹸﺛﻨِﻲ ،ﻭﻛﹶﺎ ﹶﻥ ﻳ ﺴﻦ ،ﹶﻓﻴﻨ ِﺰﻝﹸ ،ﻭﻳ
ﺚ ﺍﻟ ﻼ ﻡ ﺣ ِﺪﻳ ﹸ ﺖ ﺁﺗِﻲ ﻧﺎﻓِﻌﺎﹰ ،ﻭﹶﺃﻧﺎ ﹸﻏ ﹶ ﻚ :ﻛﹸﻨ ﻭ ﻋ ﻦ ﻣﺎِﻟ ٍ
ﺲ
ﺸ ﻤﺲ ،ﺧ ﺮﺝ ،ﻭﻛﹶـﺎ ﹶﻥ ﻳﻠﹾـﺒ ﺖ ﺍﻟ ﺠﺪِ ،ﹶﻻ ﻳﻜﹶﺎ ﺩ ﻳ ﹾﺄِﺗﻴ ِﻪ ﹶﺃ ﺣﺪ ،ﹶﻓِﺈﺫﹶﺍ ﹶﻃﹶﻠ ﻌ ِ
ﺴِﺼﺒ ِﺢ ﻓِﻲ ﺍ ﹶﳌ
ﺑ ﻌ ﺪ ﺍﻟ
ﻒ ِﺑ ِﻜﺴﺎ ٍﺀ
ﺼﺒ ِﺢ ﻳ ﹾﻠﺘ
ﻼ ِﺓ ﺍﻟ
ﺻﹶﺖ ﹶﺃﺭﺍ ﻩ ﺑ ﻌﺪ
ﺿ ﻌ ﻪ ﻋﻠﹶﻰ ﹶﻓ ِﻤ ِﻪ ﹶﻻ ﻳ ﹶﻜﱢﻠ ﻢ ﹶﺃﺣﺪﺍﹰ ،ﻭ ﹸﻛﻨ ِﻛﺴﺎﺀً ،ﻭ ﺭﺑﻤﺎ ﻭ
ﹶﻟ ﻪ ﹶﺃ ﺳ ﻮ ﺩ.٩٢٥
-٣ﻃﻔﻮﻟﺔ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ :
ﺻﺤﺎِﺑﻨﺎ ﹶﺃ ﱠﻥ ﺍﻟﺸﺎِﻓ ِﻌ ﻲ ﻗﹶـﺎ ﹶﻝ" :ﻟﹶـ ﻢ
ﺾ ﹶﺃ
ﺤ ﹶﻜ ِﻢ ،ﹶﺃ ﺧﺒ ﺮﻧِﻲ ﺑ ﻌ
ﺤ ﻤ ﺪ ﺑ ﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﻋﺒ ِﺪ ﺍﹾﻟ
ﻗﹶﺎ ﹶﻝ ﻣ
ﺐ ﺍﻟ ﱡﻈﻬـﻮ ﺭ
ﺐ ِﺇﻟﹶﻰ ﺍﻟﺪﻳﻮﺍ ِﻥ ﹶﺃ ﺳﺘ ﻮ ِﻫ
ﺖ ﹶﺃ ﹾﺫ ِﻫ
ﺤﺪﺍﹶﺛ ِﺔ ﹶﻓ ﹸﻜﻨ
ﺐ ﺍﹾﻟ ِﻌ ﹾﻠ ﻢ ﻓِﻲ ﺍﹾﻟ
ﺖ ﹶﺃ ﹾﻃﹸﻠ
ﻳ ﹸﻜ ﻦ ﻟِﻲ ﻣﺎ ﹲﻝ ﹸﻛﻨ
ﺐ ﻋﹶﻠﻴﻬﺎ ".٩٢٦
ﹶﺃ ﹾﻛﺘ
ﻭﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ :ﺃﻧﻪ ﻛﺎﻥ ﰲ ﳎﻠﺲ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ،ﻭﻫﻮ ﻏﻼﻡ ،ﻓﺠـﺎﺀ ﺭﺟـﻞ ﺇﱃ ﻣﺎﻟـﻚ،
ﻓﺎﺳﺘﻔﺘﺎﻩ ،ﻓﻘﺎﻝ :ﺇﱐ ﺣﻠﻔﺖ ﺑﺎﻟﻄﻼﻕ ﺍﻟﺜﻼﺙ ﺇﻥ ﻫﺬﺍ ﺍﻟﺒﻠﺒﻞ ﻻ ﻳﻬﺪﺃ ﻣﻦ ﺍﻟﺼﻴﺎﺡ.ﻗﺎﻝ :ﻓﻘﺎﻝ
ﻟﻪ ﻣﺎﻟﻚ :ﻗﺪ ﺣﻨﺜﺖ .ﻓﻤﻀﻰ ﺍﻟﺮﺟﻞ .ﻓﻠﺘﻔﺖ ﺍﻟﺸﺎﻓﻌﻲ ﺇﱃ ﺑﻌﺾ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ ،ﻓﻘﺎﻝ :ﺇﻥ
ﻱ )( ١٤٣
ﺐ ﺍﹾﻟﺒ ﻐﺪﺍ ِﺩ - ٩٢٢ﺍﹾﻟ ِﻜﻔﹶﺎﻳ ﹸﺔ ﻓِﻲ ِﻋ ﹾﻠ ِﻢ ﺍﻟ ﺮﻭﺍﻳ ِﺔ ِﻟ ﹾﻠ
ﺨﻄِﻴ ِ
- ٩٢٣ﺫﻛﺮﻩ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﰲ ﺍﻟﺘﻤﻬﻴﺪ ) (٤/٣ﺑﻨﺤﻮﻩ .ﻭﻣﻘﺪﻣﺔ ﻛﺘﺎﺏ ﺍﻟﺪﻳﺒﺎﺝ ﻻﺑﻦ ﻓﺮﺣﻮﻥ
- ٩٢٤ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ (٩٧ / ٥) -
- ٩٢٥ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ (٩٨ / ٥) -
ِ - ٩٢٦ﺣ ﹾﻠﻴ ﹸﺔ ﺍﹾﻟﹶﺄ ﻭِﻟﻴﺎ ِﺀ )( ١٣٥١٢
٣٥٩
ﻫﺬﻩ ﺍﻟﻔﺘﻴﺎ ﺧﻄﺄ .ﻓﺄﺧﱪ ﻣﺎﻟﻚ ﺑﺬﻟﻚ .ﻗﺎﻝ :ﻭﻛﺎﻥ ﻣﺎﻟﻚ ﻣﻬﻴﺐ ﺍﻠﺲ ،ﻻ ﳚﺴﺮ ﺃﺣـﺪ ﺃﻥ
ﻳﺮﺍﺩﻩ ،ﻭﻛﺎﻥ ﺭﲟﺎ ﺟﺎﺀ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻃﺔ ،ﻓﻴﻘﻒ ﻋﻠﻰ ﺭﺃﺳﻪ ﺇﺫﺍ ﺟﻠﺲ ﰲ ﳎﻠﺴﻪ .ﻗﺎﻝ :ﻓﻘﺎﻟﻮﺍ
ﳌﺎﻟﻚ :ﺇﻥ ﻫﺬﺍ ﺍﻟﻐﻼﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻳﺰﻋﻢ ﺃﻥ ﻫﺬﻩ ﻓﺘﻴﺎ ﺇﻏﻔﺎﻝ ﺃﻭ ﺧﻄﺄ ،ﻓﻘﺎﻝ ﻟﻪ ﻣﺎﻟﻚ :ﻣﻦ ﺃﻳـﻦ
ﻗﻠﺖ ﻫﺬﺍ؟ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺸﺎﻓﻌﻲ :ﺃﻟﻴﺲ ﺃﻧﺖ ﺍﻟﺬﻱ ﺭﻭﻳﺖ ﻟﻨﺎ ﻋﻦ ﺍﻟﻨﱯ ﰲ ﻗﻀﻴﺔ ﻓﺎﻃﻤﺔ ﺑﻨﺖ
ﺕ ﹶﻟ ﻪ ﹶﺃ ﱠﻥ ﻣﻌﺎ ِﻭﻳ ﹶﺔ ﺑ ﻦ ﺃﹶﺑِﻲ ﺳ ﹾﻔﻴﺎ ﹶﻥ ﻭﹶﺃﺑﺎ ﺟ ﻬ ٍﻢ ﺧ ﹶﻄﺒﺎﻧِﻲ ،ﹶﻓﻘﹶﺎ ﹶﻝ
ﺖ ﹶﺫ ﹶﻛ ﺮ
ﺖ :ﹶﻓﻠﹶﻤﺎ ﺣﹶﻠ ﹾﻠ
ﻗﻴﺲ ﺃﺎ ﻗﹶﺎﹶﻟ
ﺼ ﻌﻠﹸﻮ ﻙ ﹶﻻ ﻣﺎ ﹸﻝ ﹶﻟ ﻪ،
ﻀ ﻊ ﻋﺼﺎ ﻩ ﻋ ﻦ ﻋﺎِﺗ ِﻘ ِﻪ ،ﻭﹶﺃﻣﺎ ﻣﻌﺎ ِﻭﻳ ﹸﺔ ﹶﻓ ﻼ ﻳ
ﷲ :ﹶﺃﻣﺎ ﹶﺃﺑﻮ ﺟ ﻬ ٍﻢ ﹶﻓ ﹶ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺍﻧ ِﻜﺤِﻲ ﹸﺃﺳﺎ ﻣ ﹶﺔ ﺑ ﻦ ﺯﻳ ٍﺪ" ،٩٢٧ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﺍﻷﻏﻠﺐ ﻣﻦ ﺫﻟﻚ .ﻗﺎﻝ :ﻓﻌﺮﻑ ﻣﺎﻟﻚ ﳏﻞ ﺍﻟـﺸﺎﻓﻌﻲ
ﻭﻣﻘﺪﺍﺭﻩ .ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ :ﻓﻠﻤﺎ ﺃﺭﺩﺕ ﺃﻥ ﺃﺧﺮﺝ ﺍﳌﺪﻳﻨﺔ ﺟﺌﺖ ﺇﱃ ﻣﺎﻟﻚ ،ﻓﻮﺩﻋﺘﻪ ،ﻓﻘـﺎﻝ ﱄ
ﻣﺎﻟﻚ ﺣﲔ ﻓﺎﺭﻗﺘﻪ :ﻳﺎ ﻏﻼﻡ ،ﺍﺗﻖ ﺍﷲ ،ﻭﻻ ﺗﻄﻔﺊ ﻫﺬﺍ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻛـﻪ ﺍﷲ ﺑﺎﳌﻌﺎﺻـﻲ.
ﺠ ﻌ ِﻞ ﺍﻟﱠﻠ ﻪ ﹶﻟ ﻪ ﻧﻮﺭﺍ ﹶﻓﻤﺎ ﻟﹶـ ﻪ
ﻳﻌﲏ ﺑﺎﻟﻨﻮﺭ :ﺍﻟﻌﻠﻢ ،ﻭﻫﻮ ﻗﻮﻝ ﺍﷲ -ﻋﺰ ﻭﺟﻞ ..}" :-ﻭﻣﻦ ﱠﻟ ﻢ ﻳ
ﻣِﻦ ﻧﻮ ٍﺭ{ ) (٤٠ﺳﻮﺭﺓ ﺍﻟﻨــﻮﺭ ".٩٢٨
-٤ﻃﻔﻮﻟﺔ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺭﲪﻪ ﺍﷲ :
ﺣﻔﻆ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺍﻟﻘﺮﺁﻥ ﰲ ﺻﺒﺎﻩ ،ﻭﺗﻌﻠﻢ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻜﺘﺎﺑﺔ ،ﰒ ﺍﲡﻪ ﺇﱃ ﺍﻟﺪﻳﻮﺍﻥ ،ﳝﺮ ﻋﻠﻰ
ﺍﻟﺘﺤﺮﻳﺮ ،ﻭﻳﻘﻮﻝ ﰲ ﻧﻔﺴﻪ :ﻛﻨﺖ ﻭﺃﻧﺎ ﻏﻠﻴﻢ ﺃﺧﺘﻠﻒ ﺇﱃ ﺍﻟﻜﺘﺎﺏ ،ﰒ ﺃﺧﺘﻠﻒ ﺇﱃ ﺍﻟـﺪﻳﻮﺍﻥ،
ﻭﺃﻧﺎ ﺍﺑﻦ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﺳﻨﺔ .
ﻭﻛﺎﻧﺖ ﻧﺸﺄﺗﻪ ﻓﻴﻬﺎ ﺁﺛﺎﺭ ﺍﻟﻨﺒﻮﻍ ﻭﺍﻟﺮﺷﺪ ،ﺣﱴ ﻗﺎﻝ ﺑﻌﺾ ﺍﻷﺩﺑﺎﺀ :ﻭﺃﻧﺎ ﺃﻧﻔﻖ ﻋﻠﻰ ﻭﻟـﺪﻱ،
ﻭﺃﺟﻴﺌﻬﻢ ﺑﺎﳌﺆﺩﺑﲔ ﻋﻠﻰ ﺃﻥ ﻳﺘﺄﺩﺑﻮﺍ ،ﻓﻤﺎ ﺃﺭﺍﻫﻢ ﻳﻔﻠﺤﻮﻥ ،ﻭﻫﺬﺍ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻏﻼﻡ ﻳﺘـﻴﻢ،
ﺍﻧﻈﺮﻭﺍ ﻛﻴﻒ ؟!
ﻭﺟﻌﻞ ﻳﻌﺠﺐ ﻣﻦ ﺃﺩﺑﻪ ،ﻭﺣﺴﻦ ﻃﺮﻳﻘﻪ. ٩٢٩
ﻭﺑﺪﺍﻓﻊ ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﻟﻌﻠﻢ ﺃﻗﺒﻞ ﺃﲪﺪ ﺍﻟﻄﻔﻞ ﺍﻟﺼﻐﲑ ﺑﻜﻞ ﻗﻠﺒﻪ ﻭﺟﻮﺍﺭﺣﻪ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﻭﺍﻟـﺪﺭﺱ
ﻭﺍﻟﻘﺮﺍﺀﺓ ،ﻣﻮﻓﻮﺭ ﺍﳌﻮﻫﺒﺔ،ﻧﺎﻡ ﺍ ﹶﳌﻠﹶﻜﺔ ،ﻭﺃﺧﺬ ﻳﺘﺮﺩﺩ ﻋﻠﻰ ﺣﻠﻘﺎﺕ ﺍﻟﻌﻠﻢ ﰲ ﺑﻐﺪﺍﺩ ،ﻭﻫﻮ ﻣﻮﺿﻊ
- ٩٢٧ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٣٧٧٠) -ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٤٠٤٩) (٣٥٦ / ٩) -
- ٩٢٨ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ (٧٠ / ٥١) -ﻭﺣﻴﺎﺓ ﺍﳊﻴﻮﺍﻥ ﺍﻟﻜﱪﻯ (١٥١ / ١) -
- ٩٢٩ﺭﺟﺎﻝ ﺍﻟﻔﻜﺮ ﻭﺍﻟﺪﻋﻮﺓ ﻟﻠﻨﺪﻭﻱ )ﺹ (١٠٥
٣٦٠
ﺍﻹﻋﺠﺎﺏ ﻣﻦ ﺍﻟﻨﺎﺱ .ﻗﺎﻝ ﺍﳌﺮﻭﺫﻱ :ﻗﺎﻝ ﱄ ﺃﺑﻮ ﺳﺮﺍﺝ ﺑﻦ ﺧﺰﳝﺔ –ﻭﻫﻮ ﳑﻦ ﻛﺎﻥ ﻣﻊ ﺃﲪـﺪ
ﰲ ﺍﻟﻜﺘﺎﺏ :-ﺇﻥ ﺃﰊ ﺟﻌﻞ ﻳﻌﺠﺐ ﻣﻦ ﺃﺩﺏ ﺃﲪﺪ ﻭﺣﺴﻦ ﻃﺮﻳﻘﺘﻪ .ﻓﻘﺎﻝ ﻟﻨﺎ ﺫﺍﺕ ﻳﻮﻡ :ﺃﻧـﺎ
ﺃﻧﻔﻖ ﻋﻠﻰ ﺃﻭﻻﺩﻱ ﻭﺃﺟﻴﺌﻬﻢ ﺑﺎﳌﺆﺩﺑﲔ ﻋﻠﻰ ﺃﻥ ﻳﺘﺄﺩﺑﻮﺍ ،ﻓﻤﺎ ﺃﺭﺍﻫﻢ ﻳﻔﻠﺤﻮﻥ ،ﻭﻫﺬﺍ ﺃﲪﺪ ﺑـﻦ
ﺣﻨﺒﻞ ﻏﻼﻡ ﻳﺘﻴﻢ ،ﺍﻧﻈﺮ ﻛﻴﻒ ﳜﺮﺝ؟ ﻭﺟﻌﻞ ﻳﻌﺠﺐ .ﻭﻛﺎﻥ ﺍﳍﻴﺜﻢ ﺑﻦ ﲨﻴﻞ ﻳﻘﻮﻝ ﻋﻦ ﺃﲪﺪ:
ﺃﺣﺴﺐ ﻫﺬﺍ ﺍﻟﻔﱴ –ﺇﻥ ﻋﺎﺵ -ﻳﻜﻮﻥ ﺣﺠﺔ ﻋﻠﻰ ﺃﻫﻞ ﺯﻣﺎﻧﻪ.٩٣٠
-٥ﻃﻔﻮﻟﺔ ﺃﰊ ﻳﻮﺳﻒ ﺻﺎﺣﺐ ﺃﰊ ﺣﻨﻴﻔﺔ :
ﺙ ﺍﳊﺎﻝ ،ﻓﺠﺎﺀ ﺃﰊ ﻳﻮﻣﹰﺎ ﻭﺃﻧـﺎ
ﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ :ﻛﻨﺖ ﺃﻃﻠﺐ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﻭﺃﻧﺎ ﻣﻘ ﹼﻞ ،ﺭ ﹼ
ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ،ﻓﺎﻧﺼﺮﻓﺖ ﻣﻌﻪ ،ﻓﻘﺎﻝ :ﻳﺎ ﺑﲏ ! ﻻ ﲤﺪﻥ ﺭﺟﻠﻚ ﻣﻊ ﺃﰊ ﺣﻨﻴﻔﺔ ،ﻓـﺈﻥ ﺃﺑـﺎ
ﻱ ،ﻭﺃﻧﺖ ﲢﺘﺎﺝ ﺇﱃ ﺍﳌﻌﺎﺵ ،ﻓﻘﺼﺮﺕ ﻋﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﻄﻠﺐ ،ﻭﺁﺛﺮﺕ ﻃﺎﻋﺔ ﺣﻨﻴﻔﺔ ﺧﺒﺰﻩ ﻣﺸﻮ
ﺃﰊ ،ﻓﺘﻔﻘﺪﱐ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﺳﺄﻝ ﻋﲏ ،ﻓﺠﻌﻠﺖ ﺃﺗﻌﺎﻫﺪ ﳎﻠﺴﻪ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﺃﻭﻝ ﻳﻮﻡ ﺃﺗﻴﺘﻪ ﺑﻌـﺪ
ﺗﺄﺧﺮﻱ ،ﻗﺎﻝ ﱄ :ﻣﺎ ﺷﻐﻠﻚ ﻋﻨﺎ ؟ ﻗﻠﺖ :ﺍﻟﺸﻐﻞ ﺑﺎﳌﻌﺎﺵ ،ﻭﻃﺎﻋﺔ ﻭﺍﻟﺪﻱ ،ﻓﺠﻠﺴﺖ ،ﻓﻠﻤـﺎ
ﱄ ﺻﺮﺓ ﻭﻗﺎﻝ :ﺍﺳﺘﻤﺘﻊ ﺬﻩ ،ﻓﻨﻈﺮﺕ ﻓﺈﺫﺍ ﻓﻴﻬﺎ ﻣﺌﺔ ﺩﺭﻫﻢ ،ﻓﻘـﺎﻝ ﱄ:
ﺍﻧﺼﺮﻑ ﺍﻟﻨﺎﺱ ﺩﻓﻊ ﺇ ﹼ
ﺍﻟﺰﻡ ﺍﳊﻠﻘﺔ ﻭﺇﺫﺍ ﻧﻔﺬﺕ ﻫﺬﻩ ﻓﺄﻋﻠﻤﲏ ،ﻓﻠﺰﻣﺖ ﺍﳊﻠﻘﺔ ،ﻓﻠﻤﺎ ﻣﻀﺖ ﻣﺪﺓ ﻳﺴﲑﺓ ﺩﻓﻊ ﺇﱄ ﻣﺌـﺔ
ﺃﺧﺮﻯ ،ﰒ ﻛﺎﻥ ﻳﺘﻌﺎﻫﺪﱐ ،ﻭﻣﺎ ﺃﻋﻠﻤﺘﻪ ﲞﻠﹼﺔ ﻗﻂ ،ﻭﻻ ﺃﺧﱪﺗﻪ ﺑﻨﻔﺎﺩ ﺷﻲﺀ ﻣﺎ ،ﻭﻛﺎﻥ ﻛﺄﻧﻪ ﳜﱪ
ﺑﻨﻔﺎﺩﻫﺎ ﺣﱴ ﺍﺳﺘﻐﻨﻴﺖ ﻭﲤﻮﻟﺖ .
ﻭﻫﻨﺎﻙ ﺭﻭﺍﻳﺔ ﺛﺎﻧﻴﺔ ﰲ ﻧﺸﺄﺓ ﺍﻹﻣﺎﻡ ﺃﰊ ﻳﻮﺳﻒ :ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺍﳉﻌﺪ :ﺃﺧﱪﱐ ﺃﺑـﻮ ﻳﻮﺳـﻒ،
ﻗﺎﻝ :ﺗﻮﰲ ﺃﰊ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺣﺒﻴﺐ ﻭﺧﻠﻔﲏ ﺻﻐﲑﺍ ﰲ ﺣﺠﺮ ﺃﻣﻲ ،ﻓﺄﺳﻠﻤﺘﲏ ﺇﱃ ﻗﺼﺎﺭ ﺃﺧﺪﻣﻪ،
ﻓﻜﻨﺖ ﺃﺩﻉ ﺍﻟﻘﺼﺎﺭ ﻭﺃﻣ ﺮ ﺇﱃ ﺣﻠﻘﺔ ﺃﰊ ﺣﻨﻴﻔﺔ ،ﻓﺄﺟﻠﺲ ﺃﺳﺘﻤﻊ ،ﻓﻜﺎﻧﺖ ﺃﻣﻲ ﲡﻲﺀ ﺧﻠﻔـﻲ
ﺇﱃ ﺍﳊﻠﻘﺔ ﻓﺘﺄﺧﺬ ﺑﻴﺪﻱ ،ﻭﺗﺬﻫﺐ ﰊ ﺇﱃ ﺍﻟﻘﺼﺎﺭ ،ﻭﻛﺎﻥ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻳﻌﻨﻰ ﰊ ﳌﺎ ﻳـﺮﻯ ﻣـﻦ
ﺣﻀﻮﺭﻱ ﻭﺣﺮﺻﻲ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻢ ،ﻓﻠﻤﺎ ﻛﺜﺮ ﺫﻟﻚ ﻋﻠﻰ ﺃﻣﻲ ،ﻭﻃﺎﻝ ﻋﻠﻴﻬﺎ ﻫﺮﰊ ،ﻗﺎﻟـﺖ ﻷﰊ
ﱯ ﻓﺴﺎﺩ ﻏﲑﻙ ،ﻫﺬﺍ ﺻﱯ ﻳﺘﻴﻢ ﻻ ﺷﻲﺀ ﻟﻪ ،ﻭﺇﳕﺎ ﺃﻃﻌﻤﻪ ﻣـﻦ ﻣﻐـﺰﱄ، ﺣﻨﻴﻔﺔ :ﻣﺎ ﳍﺬﺍ ﺍﻟﺼ
ﻭﺁﻣﻞ ﺃﻥ ﻳﻜﺴﺐ ﺩﺍﻧﻘﹰﺎ ﻳﻌﻮﺩ ﺑﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ،ﻓﻘﺎﻝ ﳍﺎ ﺃﺑﻮ ﺣﻨﻴﻔﺔ :ﻣﺮﻱ ﻳﺎ ﺭﻋﻨـﺎﺀ ! ﻫـﻮ ﺫﺍ
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ﻳﺘﻌﻠﹼﻢ ﺃﻛﻞ ﺍﻟﻔﺎﻟﻮﺫﺝ ﺑﺪﻫﻦ ﺍﻟﻔﺴﺘﻖ ،ﻓﺎﻧﺼﺮﻓﺖ ﻋﻨﻪ ،ﻭﻗﺎﻟﺖ ﻟﻪ :ﺃﻧﺖ ﺷﻴﺦ ﻗـﺪ ﺧﺮﻓـﺖ
ﻭﺫﻫﺐ ﻋﻘﻠﻚ .
ﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ :ﰒ ﻟﺰﻣﺖ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ،ﻭﻛﺎﻥ ﻳﺘﻌﺎﻫﺪﱐ ﲟﺎﻟﻪ ،ﻓﻤﺎ ﺗﺮﻙ ﱄ ﺧﻠﹼﺔ ،ﻓـﻨﻔﻌﲏ ﺍﷲ
ﺑﺎﻟﻌﻠﻢ ،ﻭﺭﻓﻌﲏ ﺣﱴ ﺗﻘﻠﹼﺪﺕ ﺍﻟﻘﻀﺎﺀ ،ﻭﻛﻨﺖ ﺃﺟﺎﻟﺲ ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ ،ﻭﺁﻛﻞ ﻣﻌـﻪ ﻋﻠـﻰ
ﻣﺎﺋﺪﺗﻪ .
ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﺑﻌﺾ ﺍﻷﻳﺎﻡ ﻗﺪﻡ ﺇﱃ ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ ﻓﺎﻟﻮﺫﺝ ،ﻓﻘﺎﻝ ﱄ ﻫﺎﺭﻭﻥ :ﻳﺎ ﻳﻌﻘـﻮﺏ !
ﻛﻞ ﻣﻨﻪ ،ﻓﻠﻴﺲ ﻳﻌﻤﻞ ﻟﻨﺎ ﻣﺜﻠﻪ ﻛﻞ ﻳﻮﻡ ،ﻓﻘﻠﺖ :ﻭﻣﺎ ﻫﺬﺍ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ؟ ﻓﻘـﺎﻝ :ﻫـﺬﺍ
ﻓﺎﻟﻮﺫﺝ ﺑﺪﻫﻦ ﺍﻟﻔﺴﺘﻖ ،ﻓﻀﺤﻜﺖ ،ﻓﻘﺎﻝ ﱄ :ﻣﻢ ﺿﺤﻜﺖ ؟ ﻓﻘﻠﺖ :ﺧﲑﹰﺍ ﺃﺑﻘﻰ ﺍﷲ ﻳﺎ ﺃﻣﲑ
ﱀ ﻋﻠ ﻲ ،ﻓﺄﺧﱪﺗﻪ ﺑﺎﻟﻘﺼﺔ ﻣﻦ ﺃﻭﳍﺎ ﺇﱃ ﺁﺧﺮﻫﺎ ﻓﻌﺠﺐ ﻣﻦ ﺫﻟﻚ،ﺍﳌﺆﻣﻨﲔ ،ﻗﺎﻝ :ﻟﺘﺨﱪﱐ ،ﻭﺃ ﱠ
ﻭﻗﺎﻝ ﱄ :ﻟﻌﻤﺮﻱ ﺇﻥ ﺍﻟﻌﻠﻢ ﻟﲑﻓﻊ ﻭﻳﻨﻔﻊ ﺩﻳﻨﹰﺎ ﻭﺩﻧﻴﺎ ،ﻭﺗﺮﺣﻢ ﻋﻠﻰ ﺃﰊ ﺣﻨﻴﻔﺔ ،ﻭﻗـﺎﻝ :ﻛـﺎﻥ
ﻳﻨﻈﺮ ﺑﻌﲔ ﻋﻘﻠﻪ ﻣﺎ ﻻ ﻳﺮﺍﻩ ﺑﻌﲔ ﺭﺃﺳﻪ .٩٣١
-٦ﻃﻔﻮﻟﺔ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺸﻴﺒﺎﱐ ﺭﲪﻪ ﺍﷲ :
ﻗﺎﻝ ﳎﺎﺷﻊ ﺑﻦ ﻳﻮﺳﻒ :ﻛﻨﺖ ﺑﺎﳌﺪﻳﻨﺔ ﻋﻨﺪ ﻣﺎﻟﻚ ﻭﻫﻮ ﻳﻔﱵ ﺍﻟﻨﺎﺱ ،ﻓﺪﺧﻞ ﻋﻠﻴﻪ ﳏﻤﺪ ﺑـﻦ
ﺍﳊﺴﻦ ﺻﺎﺣﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﻫﻮ ﺣﺪﺙ ،ﻓﻘﺎﻝ :ﻣﺎ ﺗﻘﻮﻝ ﰲ ﺟﻨـﺐ ﻻ ﳚـﺪ ﺍﳌـﺎﺀ ﺇﻻ ﰲ
ﺐ ﺍﳌﺴﺠ ﺪ ،ﻗﺎﻝ :ﻓﻜﻴﻒ ﻳﺼﻨﻊ ﻭﻗﺪ ﺣﻀﺮﺕ ﺍﻟـﺼﻼﺓ ﺍﳌﺴﺠﺪ؟ ﻓﻘﺎﻝ ﻣﺎﻟﻚ :ﻻ ﻳﺪﺧﻞ ﺍﳉﻨ
ﻭﻫﻮ ﻳﺮﻯ ﺍﳌﺎﺀ؟ ﻓﺠﻌﻞ ﻣﺎﻟﻚ ﻳﻜﺮﺭ :ﻻ ﻳﺪﺧﻞ ﺍﳉﻨﺐ ﺍﳌﺴﺠﺪ ،ﻓﻠﻤﺎ ﺃﻛﺜﺮ ﻋﻠﻴﻪ ﻗـﺎﻝ ﻟـﻪ
ﻣﺎﻟﻚ :ﻓﻤﺎ ﺗﻘﻮﻝ ﺃﻧﺖ ﰲ ﻫﺬﺍ؟ ﻗﺎﻝ :ﻳﺘﻴﻤﻢ ﻭﻳﺪﺧﻞ ﻓﻴﺄﺧﺬ ﺍﳌﺎﺀ ﻣـﻦ ﺍﳌـﺴﺠﺪ ﻭﳜـﺮﺝ
ﻓﻴﻐﺘﺴﻞ ،ﻗﺎﻝ ﻣﺎﻟﻚ :ﻣﻦ ﺃﻳﻦ ﺃﻧﺖ؟ ﻗﺎﻝ :ﻣﻦ ﺃﻫﻞ ﻫﺬﻩ ،ﻭﺃﺷﺎﺭ ﺇﱃ ﺍﻷﺭﺽ ،ﻓﻘﺎﻝ :ﻣﺎ ﻣـﻦ
ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺃﺣﺪ ﺇﻻ ﺃﻋﺮﻓﻪ ،ﻓﻘﺎﻝ :ﻣﺎ ﺃﻛﺜﺮ ﻣﻦ ﻻ ﺗﻌﺮﻑ ! ﰒ ﺾ ،ﻗﺎﻟﻮﺍ ﳌﺎﻟﻚ :ﻫﺬﺍ ﳏﻤﺪ
ﺑﻦ ﺍﳊﺴﻦ ﺻﺎﺣﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ،ﻓﻘﺎﻝ ﻣﺎﻟﻚ :ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ !ﻛﻴﻒ ﻳﻜﺬﺏ ﻭﻗﺪ ﺫﻛﺮ ﺃﻧـﻪ
- ٩٣٣ﻧﻀﺮﺓ ﺍﻟﻨﻌﻴﻢ ﰲ ﻣﻜﺎﺭﻡ ﺃﺧﻼﻕ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ (٣٠٠٥ / ٧) -ﻭ ﺻﻴﺪ ﺍﳋﺎﻃﺮ ﻻﺑﻦ ﺍﳉﻮﺯﻱ ).(٢١٩ -٢١٨
ﻻ ﻭﻗﻊ ﻟﻪ :ﺃﻱ ﻻ ﺃﱂ ﻟﻪ - .ﺍﳌﻄﺎﻳﺎ :ﲨﻊ ﻣﻄﻴﺔ :ﺍﻟﺪﺍﺑﺔ ﺍﻟﱵ ﺗﺮﻛﺐ -.ﺍﳌﺰﺍﺩ :ﺃﻱ ﺍﳌﺰﺍﺩﺓ ﻭﻫﻲ ﺍﻟﻘﺮﺑﺔ ﻣﻦ ﺍﳉﻠﺪ ﺇﺫﺍ ﻛﺎﻧـﺖ
ﺧﺎﻟﻴﺔ ﻣﻦ ﺍﳌﺎﺀ -ﻭﺃﺭﺟﻮ :ﺃﻱ ﺃﻃﻠﺒﻪ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﺃﺭﺟﻮﻩ ﻣﻦ ﲢﺼﻴﻞ ﺍﻟﺜﻮﺍﺏ ﻭﻧﻔﻊ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﻠﹼﻪ.
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ﻭﺍﳌﻌﺎﳉﺎﺕ ﺍﳌﻘﺘﺒﺴﺔ ﻣﻦ ﺍﻟﺘﺠﺮﺑﺔ ،ﻭﺳﻨﻪ ﺁﻥ ﺫﺍﻙ ﳓﻮ ﺳﺖ ﻋﺸﺮﺓ ﺳﻨﺔ ،ﻭﰲ ﻣﺪﺓ ﺍﺷـﺘﻐﺎﻟﻪ ﱂ
ﻳﻨﻢ ﻟﻴﻠﺔ ﻭﺍﺣﺪﺓ ﺑﻜﻤﺎﳍﺎ ،ﻭﻻ ﺍﺷﺘﻐﻞ ﰲ ﺍﻟﻨﻬﺎﺭ ﺑﺴﻮﻯ ﺍﳌﻄﺎﻟﻌﺔ ،ﻭﻛﺎﻥ ﺇﺫﺍ ﺃﺷـﻜﻠﺖ ﻋﻠﻴـﻪ
ﻣﺴﺄﻟﺔ ﺗﻮﺿﺄ ،ﻭﻗﺼﺪ ﺍﳌﺴﺠﺪ ﺍﳉﺎﻣﻊ ﻭﺻﻠﻰ ،ﻭﺩﻋﺎ ﺍﷲ ﻋﺰ ﻭﺟ ﱠﻞ ﺃﻥ ﻳﺴﻬﻠﻬﺎ ﻋﻠﻴﻪ ،ﻭﻳﻔـﺘﺢ
ﻣﻐﻠﻘﻬﺎ ﻟﻪ ،ﻭﻛﺎﻥ ﻧﺎﺩﺭﺓ ﻋﺼﺮﻩ ﰲ ﻋﻤﻠﻪ ﻭﺫﻛﺎﺋﻪ ﻭﺗﺼﻨﻴﻔﻪ ،ﻭﺻﻨﻒ ﻣﺎ ﻳﻘﺎﺭﺏ ﻣﺌﺔ ﻣـﺼﻨﻒ
ﻣﺎ ﺑﲔ ﻣﻄﻮﻝ ﻭﳐﺘﺼﺮ ،ﻭﺭﺳﺎﻟﺔ ﰲ ﻓﻨﻮﻥ ﺷﱴ ،ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ. ٩٣٥
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ﲤﻬﻴﺪ :
ﺇﻥ ﺍﻹﺳﻼﻡ ﻗﺪ ﺍﻫﺘﻢ ﺑﺼﺤﺔ ﺍﻹﻧﺴﺎﻥ ﻋﺎﻣﺔ ،ﻭﺑﺼﺤﺔ ﺍﻟﻄﻔﻞ ﺧﺎﺻﺔ ،ﻭﻗﺪ ﺣﺮﺹ ﰲ ﺗﻮﺟﻴﻬﺎﺗﻪ
ﺍﻟﻜﺜﲑﺓ ﻋﻠﻰ ﺍﳌﺪﺍﻭﺍﺓ ﻭﺍﳌﺴﺎﺭﻋﺔ ﺇﻟﻴﻬﺎ ،ﻷﺎ ﻣﻦ ﺍﻟﻌﻼﺟﺎﺕ ﺍﻷﺳﺎﺳﻴﺔ ﻟﺼﺤﺔ ﺍﳉﺴﻢ ،ﻭﺑﺎﻋﺘﺒﺎﺭ
ﺃﻥ ﺍﳉﺴﻢ ﺃﻣﺎﻧﺔ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ ،ﻟﺬﺍ ﻭﺟﺐ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻣﺎﻧﺔ ،ﺣﱴ ﺟﻌﻞ ﺍﳌﺪﺍﻭﺍﺓ ﻣـﻦ
ﻗﺪﺭ ﺍﷲ ﺗﻌﺎﱃ ،ﺍﻟﺬﻱ ﳝﺤﻮ ﻗﺪﺭ ﺍﷲ ﺍﻟﺬﻱ ﺣ ﱠﻞ ﺑﺎﻹﻧﺴﺎﻥ ،ﻭﻫﻮ ﺍﳌﺮﺽ .
ﷲ ﻗﹶﺎ ﹶﻝِ :ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﹶﻟ ﻢ
ﺴﻌﻮ ٍﺩ ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﺴﹶﻠ ِﻤ ﻲ ،ﻗﹶﺎ ﹶﻝ :ﹶﺃ ﺧﺒ ﺮﻧﺎ ﺍﺑ ﻦ ﻣ ﻋ ﻦ ﹶﺃﺑِﻲ ﻋﺒ ِﺪ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ﺍﻟ
ﻳﻨ ِﺰ ﹾﻝ ﺩﺍ ًﺀ ِﺇ ﱠﻻ ﹶﺃﻧ ﺰ ﹶﻝ ﻣ ﻌ ﻪ ﺩﻭﺍ ٌﺀ ،ﺟ ِﻬﹶﻠ ﻪ ﻣ ﻦ ﺟ ِﻬﹶﻠ ﻪ ،ﻭ ﻋِﻠ ﻤ ﻪ ﻣ ﻦ ﻋِﻠ ﻤ ﻪ.٩٣٧
ﺐ ﺩﻭﺍ ُﺀ ﺍﻟﺪﺍ ِﺀ ﺑـ ﺮﹶﺃ ﺑِـِﺈ ﹾﺫ ِﻥ ﷲ ﻗﹶﺎ ﹶﻝِ :ﺇ ﱠﻥ ِﻟ ﹸﻜ ﱢﻞ ﺩﺍ ٍﺀ ﺩﻭﺍ ًﺀ ،ﻓﹶِﺈﺫﹶﺍ ﹸﺃﺻِﻴ ﻭ ﻋ ﻦ ﺟﺎِﺑ ٍﺮ ،ﻋ ﻦ ﺭﺳﻮ ِﻝ ﺍ ِ
ﷲ.٩٣٨ ﺍِ
ﷲ :ﺗﺪﺍ ﻭﻭﺍ ،ﹶﻓﺈِ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﹶﻟ ﻢ ﻳﻨ ِﺰ ﹾﻝ ﺩﺍ ًﺀ ِﺇ ﱠﻻ ﻭﻗﹶـ ﺪ ﻚ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﻭ ﻋ ﻦ ﹸﺃﺳﺎ ﻣ ﹶﺔ ﺑ ِﻦ ﺷﺮِﻳ ٍ
ﹶﺃﻧ ﺰ ﹶﻝ ﹶﻟ ﻪ ِﺷﻔﹶﺎ ًﺀِ ،ﺇ ﱠﻻ ﺍﻟﺴﺎ ﻡ ﻭﺍﹾﻟ ﻬ ﺮ ﻡ.٩٣٩
ﺖ ﺭﻗﹰـﻰ
ﺖ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﻠﱠـ ِﻪ ﹶﺃ ﺭﹶﺃﻳـ
ﺖ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻓ ﹸﻘ ﹾﻠ
ﻭ ﻋ ﻦ ﹶﺃﺑِﻰ ﺧﺰﺍ ﻣ ﹶﺔ ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ﻗﹶﺎ ﹶﻝ ﺳﹶﺄﹾﻟ
ﺴﺘ ﺮﻗِﻴﻬﺎ ﻭ ﺩﻭﺍ ًﺀ ﻧﺘﺪﺍﻭﻯ ِﺑ ِﻪ ﻭﺗﻘﹶﺎ ﹰﺓ ﻧﺘﻘِﻴﻬﺎ ﻫ ﹾﻞ ﺗ ﺮ ﺩ ِﻣ ﻦ ﹶﻗ ﺪ ِﺭ ﺍﻟﱠﻠ ِﻪ ﺷﻴﺌﹰﺎ ﻗﹶﺎ ﹶﻝ » ِﻫ ﻰ ِﻣ ﻦ ﹶﻗ ﺪ ِﺭ ﺍﻟﱠﻠ ِﻪ «.٩٤٠
ﻧ
ﻭﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺇﳕﺎ ﺗﺪ ﱡﻝ ﻋﻠﻰ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻨﱯ ﺑﺴﻼﻣﺔ ﺍﻟﻔـﺮﺩ ﺍﳌـﺴﻠﻢ ﻣـﻦ ﺍﻷﻣـﺮﺍﺽ
ﻱ
ﷲ :ﺍﹾﻟﻤـ ﺆ ِﻣ ﻦ ﺍﹾﻟﻘﹶـ ِﻮ ﻭﺍﻷﻭﺟﺎﻉ ،ﻛﻴﻒ ﻭﻗﺪ ﻭﺭﺩ ﻋ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺹ ﻋﻠﹶﻰ ﻣﺎ ﺗﻨﺘﻔِـ ﻊ ﺑِـ ِﻪ،
ﺨﻴ ﺮ ،ﻓﹶﺎ ﺣ ِﺮ
ﻒ ،ﻭﻓِﻲ ﹸﻛ ﱟﻞ ﺍﹾﻟ ﻀﻌِﻴ ِ ﷲ ِﻣ ﻦ ﺍﹾﻟ ﻤ ﺆ ِﻣ ِﻦ ﺍﻟ
ﺐ ِﺇﻟﹶﻰ ﺍ ِ
ﺧﻴ ﺮ ﻭﹶﺃ ﺣ
ﺖ ﹶﻛﺬﹶﺍ ﻭ ﹶﻛﺬﹶﺍ ﻭﹶﻟ ِﻜ ﻦ :ﹸﻗ ﹾﻞ:
ﻼ ﺗ ﹸﻘ ﹾﻞ :ﹶﻟ ﻮ ﹶﺃﻧﻲ ﹶﻓ ﻌ ﹾﻠ
ﻚ ﺷ ﻲ ٌﺀ ﹶﻓ ﹶﺠ ﺰ ،ﹶﻓِﺈ ﹾﻥ ﹶﺃﺻﺎﺑ ﻭﺍ ﺳﺘ ِﻌ ﻦ ﺑِﺎﻟﱠﻠ ِﻪ ﻭ ﹶﻻ ﺗ ﻌ ِ
ﺸﻴﻄﹶﺎ ِﻥ.٩٤١ ﷲ ﻭﻣﺎ ﺷﺎ َﺀ ﹶﻓ ﻌ ﹶﻞ ،ﹶﻓِﺈ ﱠﻥ ﺍﻟﱠﻠ ﻮ ﺗ ﹾﻔﺘ ﺢ ﻋ ﻤ ﹶﻞ ﺍﻟ ﹶﻗ ﺪ ﺭ ﺍ ِ
ﺇﺫﺍ ﺗﺄﻣﻠﻨﺎ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﻟﺴﲑﺓ ﺍﻟﺸﺮﻳﻔﺔ ،ﻧﻠﻤﺢ ﺗﺴﻌﺔ ﺃﺭﻛﺎﻥ ﺻﺤﻴﺔ ﺍﻫﺘﻢ ﺎ ﺭﺳﻮﻝ
ﺍﷲ ﻟﺮﻋﺎﻳﺔ ﺍﻟﻄﻔﻞ ﺻﺤﻴﺎ ،ﻓﻤﺎ ﻫﻲ ﻫﺬﻩ ﺍﻷﺭﻛﺎﻥ .
.html٣٣٥٩http://www.syrianmeds.net/forum/topic - ٩٥٣
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ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﻟﺚ -ﺍﻫﺘﻤﺎﻡ ﺍﻟﻄﻔﻞ ﺑﺎﻟﻨﻈﺎﻓﺔ ﻭﺗﻘﻠﻴﻢ ﺍﻷﻇﺎﻓﺮ .
ﺍﻟﻨﻈﺎﻓﺔ ﺭﻛﻦ ﺃﺳﺎﺳﻲ ﻣﻦ ﺍﻷﺭﻛﺎﻥ ﺍﻟﱵ ﺩﻋﺎ ﺇﻟﻴﻬﺎ ﺍﻹﺳﻼﻡ ،ﻭﺍﻟﻄﻔﻞ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺍﻟﺼﻼﺓ ﻻ ﺑﺪ
ﺃﻥ ﻳﺘﻮﺿﺄ ،ﻭﻻ ﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﺛﻴﺎﺑﻪ ﻧﻈﻴﻔﺔ ﻃﺎﻫﺮﺓ ،ﻭﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻜﺎﻥ ﻃﺎﻫﺮﹰﺍ ،ﻭﺫﻟـﻚ
ﻛﻠﻪ ﻷﺩﺍﺀ ﻓﺮﻳﻀﺔ ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﻳﺆﻣﺮ ﺎ ﰲ ﺍﻟﺴﺎﺑﻌﺔ ،ﻭﻳﻀﺮﺏ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﻌﺎﺷﺮﺓ .
ﻋ ﻦ ﺳﹶﻠﻴﻤﺎ ﹶﻥ ﺑ ِﻦ ﺳ ﻌ ٍﺪ ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ " :ﺗﻨ ﱠﻈﻔﹸﻮﺍ ". ٩٥٤
ﺱ ". ٩٥٥
ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﺟ ﻌ ﹶﻔ ٍﺮ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ " :ﻧ ﱢﻈﻔﹸﻮﺍ ﹶﺃ ﹾﻓِﻨﻴِﺘ ﹸﻜ ﻢ ،ﹶﻓِﺈ ﱠﻥ ﺍﹾﻟﻴﻬﻮ ﺩ ﹶﺃﻧﺘ ﻦ ﺍﻟﻨﺎ ِ
ﺐ
ﺐ ﻳﺤِـ ﺹ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ،ﹶﺃ ﹼﻥ ﺍﻟﻨِﺒ ﻲ ،ﻗﹶﺎ ﹶﻝِ :ﺇ ﱠﻥ ﺍﻟﱠﻠ ﻪ ﻃِﻴـ ﻭ ﻋ ﻦ ﻋﺎ ِﻣ ِﺮ ﺑ ِﻦ ﺳ ﻌ ِﺪ ﺑ ِﻦ ﹶﺃﺑِﻲ ﻭﻗﱠﺎ ٍ
ﺐ ﺍﹾﻟﺠﻮ ﺩ ،ﹶﻓﻨ ﱢﻈﻔﹸﻮﺍ ﺑﻴـﻮﺗ ﹸﻜ ﻢ،
ﺤ ﺐ ﺍﹾﻟ ﹶﻜ ﺮ ﻡ ،ﺟﻮﺍ ﺩ ﻳ ِ ﺤ ﺐ ﺍﻟﻨﻈﹶﺎﹶﻓ ﹶﺔ ،ﹶﻛ ِﺮ ﱘ ﻳ ِ
ﺤ ﻒ ﻳ ِﺐ ،ﻧﻈِﻴ ﺍﻟﻄﱢﻴ
ﻑ ﻓِﻲ ﺩﻭ ِﺭﻫﺎ ".٩٥٦ ﺠ ﻤ ﻊ ﺍ َﻷ ﹾﻛﻨﺎ ﺸﺒﻬﻮﺍ ﺑِﺎﹾﻟﻴﻬﻮ ِﺩ ﺍﱠﻟﺘِﻲ ﺗ
ﻭﻻ ﺗ
ﺲ
ﷲ :ﺧﻤـ ﻭﺃﻣﺎ ﺗﻘﻠﻴﻢ ﺍﻷﻇﻔﺎﺭ ،ﻓﻬﻮ ﻣﻦ ﺍﻟﻔﻄﺮﺓ ،ﻓ ﻌ ﻦ ﹶﺃﺑِﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺨﺘﺎ ﹸﻥ.٩٥٧ ﺤﺪﺍ ﺩ ﻭﺍﹾﻟ ِ
ﻂ ،ﻭﺗ ﹾﻘﻠِﻴ ﻢ ﺍ َﻷﻇﹶﺎِﻓ ِﺮ ،ﻭﺍ ِﻻ ﺳِﺘ ﻒ ﺍ ِﻹِﺑ ِ ﺏ ،ﻭﻧﺘ ﺺ ﺍﻟﺸﺎ ِﺭ ِ ِﻣ ﻦ ﺍﹾﻟ ِﻔ ﹾﻄ ﺮ ِﺓ ﹶﻗ
ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ" :ﺃﻣﺎ ﻗﻮﻟﻪ ) :ﺍﻟﻔﻄﺮﺓ ﲬﺲ ( ﻓﻤﻌﻨﺎﻩ ﲬﺲ ﻣﻦ ﺍﻟﻔﻄﺮﺓ ﻛﻤﺎ ﰲ ﺍﻟﺮﻭﺍﻳـﺔ
ﺍﻷﺧﺮﻯ ) ﻋﺸﺮ ﻣﻦ ﺍﻟﻔﻄﺮﺓ ( ،ﻭﻟﻴﺴﺖ ﻣﻨﺤﺼﺮﺓ ﰲ ﺍﻟﻌﺸﺮ ،ﻭﻗـﺪ ﺃﺷـﺎﺭ ﺇﱃ ﻋـﺪﻡ
ﺍﳓﺼﺎﺭﻫﺎ ﻓﻴﻬﺎ ﺑﻘﻮﻟﻪ" :ﻣﻦ ﺍﻟﻔﻄﺮﺓ ".ﻭﺍﷲ ﺃﻋﻠﻢ .
ﻭﺃﻣﺎ ﺍﻟﻔﻄﺮﺓ ؛ ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﰲ ﺍﳌﺮﺍﺩ ﺎ ﻫﻨﺎ ؛ ﻓﻘﺎﻝ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺍﳋﻄﺎﰊ :ﺫﻫﺐ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ
ﺇﱃ ﺃﺎ ﺍﻟﺴﻨﺔ ،ﻭﻛﺬﺍ ﺫﻛﺮﻩ ﲨﺎﻋﺔ ﻏﲑ ﺍﳋﻄﺎﰊ ﻗﺎﻟﻮﺍ :ﻭﻣﻌﻨﺎﻩ ﺃﺎ ﻣﻦ ﺳﻨﻦ ﺍﻷﻧﺒﻴﺎﺀ ﺻـﻠﻮﺍﺕ
ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻢ ،ﻭﻗﻴﻞ :ﻫﻲ ﺍﻟﺪﻳﻦ ..
ﺃﻣﺎ ﺗﻔﺼﻴﻠﻬﺎ ) ﻓﺎﳋﺘﺎﻥ ( ﻭﺍﺟﺐ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﺳﻨﺔ ﻋﻨﺪ ﻣﺎﻟﻚ ﻭﺃﻛﺜـﺮ
ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﻫﻮ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﲨﻴﻌﺎ ،ﰒ ﺇﻥ ﺍﻟﻮﺍﺟﺐ ﰲ ﺍﻟﺮﺟـﻞ
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ﺭﲟﺎ ﺃﺿﺮﺕ ﻛﺜﺮﺗﻪ ﺑﺎﻟﺴﻤﻊ ،ﻭﻛﺬﻟﻚ ﻣﺎ ﳚﺘﻤﻊ ﰲ ﺩﺍﺧﻞ ﺍﻷﻧﻒ ،ﻭﻛﺬﻟﻚ ﲨﻴـﻊ ﺍﻟﻮﺳـﺦ
ﺍﺘﻤﻊ ﻋﻠﻰ ﺃﻱ ﻣﻮﺿﻊ ﻛﺎﻥ ﻣﻦ ﺍﻟﺒﺪﻥ ﺑﺎﻟﻌﺮﻕ ﻭﺍﻟﻐﺒﺎﺭ ﻭﳓﻮﳘﺎ.ﻭﺍﷲ ﺃﻋﻠﻢ . .٩٥٨
ﻭﻳﺘﻌﻠﻖ ﺬﻩ ﺍﳋﺼﺎﻝ ﻣﺼﺎﱀ ﺩﻳﻨﻴﺔ ﻭﺩﻧﻴﻮﻳﺔ ﺗﺪﺭﻙ ﺑﺎﻟﺘﺘﺒﻊ ،ﻣﻨﻬﺎ ﲢﺴﲔ ﺍﳍﻴﺌﺔ ،ﻭﺗﻨﻈﻴﻒ ﺍﻟﺒﺪﻥ
ﲨﻠﺔ ﻭﺗﻔﺼﻴﻼ ،ﻭﺍﻻﺣﺘﻴﺎﻁ ﻟﻠﻄﻬﺎﺭﺗﲔ ،ﻭﺍﻹﺣﺴﺎﻥ ﺇﱃ ﺍﳌﺨﺎﻟﻂ ﻭﺍﳌﻘﺎﺭﻥ ﺑﻜﻒ ﻣﺎ ﻳﺘﺄﺫﻯ ﺑﻪ
ﻣﻦ ﺭﺍﺋﺤﺔ ﻛﺮﻳﻬﺔ ،ﻭﳐﺎﻟﻔﺔ ﺷﻌﺎﺭ ﺍﻟﻜﻔﺎﺭ ﻣﻦ ﺍﻮﺱ ﻭﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﻋﺒـﺎﺩ ﺍﻷﻭﺛـﺎﻥ،
ﺴ ﻦ
ﻭﺍﻣﺘﺜﺎﻝ ﺃﻣﺮ ﺍﻟﺸﺎﺭﻉ ،ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ } :ﻭﺻـ ﻮ ﺭ ﹸﻛ ﻢ ﹶﻓﹶﺄﺣـ
ﺻ ﻮ ﺭ ﹸﻛ ﻢ{ ﳌﺎ ﰲ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﳋﺼﺎﻝ ﻣﻦ ﻣﻨﺎﺳﺒﺔ ﺫﻟﻚ ،ﻭﻛﺄﻧﻪ ﻗﻴـﻞ ﻗـﺪ ﺣـﺴﻨﺖ
ﺻﻮﺭﻛﻢ ﻓﻼ ﺗﺸﻮﻫﻮﻫﺎ ﲟﺎ ﻳﻘﺒﺤﻬﺎ ،ﺃﻭ ﺣﺎﻓﻈﻮﺍ ﻋﻠﻰ ﻣﺎ ﻳﺴﺘﻤﺮ ﺑﻪ ﺣـﺴﻨﻬﺎ ،ﻭﰲ ﺍﶈﺎﻓﻈـﺔ
ﻋﻠﻴﻬﺎ ﳏﺎﻓﻈﺔ ﻋﻠﻰ ﺍﳌﺮﻭﺀﺓ ﻭﻋﻠﻰ ﺍﻟﺘﺂﻟﻒ ﺍﳌﻄﻠﻮﺏ ،ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺑﺪﺃ ﰲ ﺍﳍﻴﺌـﺔ ﺍﳉﻤﻴﻠـﺔ
ﻛﺎﻥ ﺃﺩﻋﻰ ﻻﻧﺒﺴﺎﻁ ﺍﻟﻨﻔﺲ ﺇﻟﻴﻪ ،ﻓﻴﻘﻴﻞ ﻗﻮﻟﻪ ،ﻭﳛﻤﺪ ﺭﺃﻳﻪ ،ﻭﺍﻟﻌﻜﺲ ﺑﺎﻟﻌﻜﺲ.٩٥٩
ﻓﺎﻟﻨﻈﺎﻓﺔ ﺟﺰﺀ ﻣﻦ ﺗﻌﺎﻟﻴﻢ ﺩﻳﻨﻨﺎ ﺍﻹﺳﻼﻣﻲ ،ﻓﻨﺤﻦ ﻧﺘﻮﺿﺄ ﻷﺩﺍﺀ ﺍﻟﺼﻼﺓ ،ﻛﻤﺎ ﻧﻐﺘﺴﻞ ﻟـﺼﻼﺓ
ﺍﳉﻤﻌﺔ ،ﻭﻛﻠﻤﺎ ﻭﺟﺪﻧﺎ ﺃﺟﺴﺎﻣﻨﺎ ﲢﺘﺎﺝ ﻟﻠﻨﻈﺎﻓﺔ.
ﻋﺪﻡ ﺗﻨﻈﻴﻒ ﺃﺟﺴﺎﻣﻨﺎ ﻳﺆﺩﻱ ﺇﱃ ﺍﻧﺒﻌﺎﺙ ﺭﻭﺍﺋﺢ ﻛﺮﻳﻬﺔ ﻣﻨﻬﺎ.
ﻋﺪﻡ ﺗﻘﻠﻴﻢ ﺃﻇﺎﻓﺮﻧﺎ ﺗﺆﺩﻱ ﺇﱃ ﲪﻞ ﺍﳉﺮﺍﺛﻴﻢ ﻣﻊ ﺍﻟﻄﻌﺎﻡ ﺍﻟﺬﻱ ﻧﺄﻛﻠﻪ.
ﻧﻈﺎﻓﺔ ﺍﳌﻼﺑﺲ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻭﺍﳋﺎﺭﺟﻴﺔ ﻭﻃﻬﺎﺭﺎ ﻣﻄﻠﺐ ﺩﻳﲏ ﻟﺬﺍ ﻻ ﻧﺼﻠﻲ ﺇﻻ ﰲ ﻣﻼﺑﺲ ﻧﻈﻴﻔﺔ.
ﳚﺐ ﺗﻨﻈﻴﻒ ﺍﻷﺳﻨﺎﻥ ﻣﻦ ﺑﻘﺎﻳﺎ ﺍﻟﻄﻌﺎﻡ ﺑﺼﻔﺔ ﻣﺴﺘﻤﺮﺓ .ﺑﺄﺩﻭﺍﺗﻚ ﺍﳋﺎﺻﺔ ﺑﻚ.
ﰲ ﻛﻞ ﻳﻮﻡ ﺘﻢ ﺑﻨﻈﺎﻓﺔ ﺃﺟﺴﺎﻣﻨﺎ ﻭﻣﻼﺑﺴﻨﺎ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻭﺍﳋﺎﺭﺟﻴﺔ ﻭﺣﺎﺟﺘﻨﺎ ﺍﻟـﱵ ﻧـﺴﺘﻌﻤﻠﻬﺎ
ﻛﺎﳌﻨﺸﻔﺔ ﻭﻓﺮﺍﺵ ﺍﻟﻨﻮﻡ.
ﻭﳓﻦ ﻧﻨﻈﻒ ﺃﺳﻨﺎﻧﻨﺎ ﺑﺎﻟﺴﻮﺍﻙ ﻭﺍﻟﻔﺮﺷﺔ ﻭﺍﳌﻌﺠﻮﻥ ﻟﻨﺒﻌﺪ ﺑﻘﺎﻳﺎ ﺍﻟﻄﻌﺎﻡ ﺍﻟﱵ ﺗﺒﻘﻰ ﺑﲔ ﺍﻷﺳـﻨﺎﻥ
ﻓﺘﺴﺒﺐ ﺗﺴﻮﺳﻬﺎ ﻭﺍﻧﺒﻌﺎﺙ ﺭﻭﺍﺋﺢ ﻛﺮﻳﻬﺔ ﻣﻦ ﺍﻟﻔﻢ .ﻟﻜﻲ ﻻ ﻳﺘﺄﺫﻯ ﻣﻨﻬﺎ ﺍﻟﻨﺎﺱ ﻭﺍﳌﻼﺋﻜﺔ .
ﻭﻣﻦ ﻓﻮﺍﺋﺪ ﺍﻟﻨﻈﺎﻓﺔ :
.١ﳏﺒﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻟﻠﻤﺘﻄﻬﺮ.
٢٣٧٤٣http://www.shababsyria.org/vb/showthread.php?t= - ٩٦٠
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ﺍﻷﺳﺎﺱ ﺍﻟﺮﺍﺑﻊ -ﺍﺗﺒﺎﻉ ﺍﻟﺴﻨﻦ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ.
ﺗﻘﺪﻡ ﻣﻌﻨﺎ ﻣﻦ ﺃﺩﺏ ﺍﻟﻄﻌﺎﻡ :ﺃﻥ ﻳﻌﻮﺩ ﺍﻟﻄﻔﻞ ﺗﻨﺎﻭﻝ ﺍﻟﻄﻌﺎﻡ ﻣﻦ ﺃﻣﺎﻣﻪ،ﻓﻼ ﺗﻄـﻴﺶ ﻳـﺪﻩ ﰲ
ﺍﻟﺼﺤﻦ ﺣﻴﺜﻤﺎ ﳛﻠﻮ ﻟﻪ ،ﻭﺇﺫﺍ ﻋﻮﺩ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟﺘﺨﻤﺔ ﺃﺛﻨﺎﺀ ﺍﻟﻄﻌـﺎﻡ،
ﻛﺎﻥ ﻟﻪ ﻓﻮﺯﹰﺍ ﻭﻧﺼﺮﹰﺍ ،ﻭﺣﻔﺎﻇﹰﺎ ﻣﻦ ﻛﺜﲑ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﺍﻟﺒﺎﻃﻨﻴﺔ ﻭﺍﻟﺪﺍﺧﻠﻴﺔ .
ﺏ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ،ﻋ ﻦ ﺟـ ﺪ ِﻩ ﺍﹾﻟ ِﻤﻘﹾـﺪﺍ ِﻡ ،ﻗﹶـﺎ ﹶﻝ: ﺤﻴﻰ ﺑ ِﻦ ﺍﹾﻟ ِﻤ ﹾﻘﺪﺍ ِﻡ ﺑ ِﻦ ﻣ ﻌﺪِﻱ ﹶﻛ ِﺮ ﻋ ﻦ ﺻﺎِﻟ ِﺢ ﺑ ِﻦ ﻳ
ﺕ
ﻚ ﻳﺎ ﺍﺑ ﻦ ﺁ ﺩ ﻡ ﹸﻟ ﹶﻘﻴﻤﺎ
ﺴﺒ
ﷲ ﻳﻘﹸﻮ ﹸﻝ :ﻣﺎ ﻣﹶﻠﹶﺄ ﺁ ﺩ ﻣ ﻲ ِﻭﻋﺎ ًﺀ ﺷﺮﺍ ِﻣ ﻦ ﺑ ﹾﻄ ٍﻦ ،ﺣ ﺖ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﺳ ِﻤ ﻌ
ﺲ.٩٦١ ﺚ ﻧ ﹶﻔ
ﺏ ،ﻭﹸﺛﹸﻠ ﹲﺚ ﺷﺮﺍ ﺚ ﹶﻃﻌﺎ ﻡ ،ﻭﹸﺛﹸﻠ ﹲ ﻚ ،ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻻ ﺑ ﺪ ﹶﻓﹸﺜﹸﻠ ﹲ
ﺻ ﹾﻠﺒ
ﻳ ِﻘ ﻤ ﻦ
ﺏ ﺍﹾﻟ ِﻜﻨ ِﺪﻱ ،ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ ﻗﹶﺎ ﹶﻝ" :ﻣﺎ ﻣﻠﹶﺄ ﺁ ﺩ ِﻣ ﻲ ِﻭﻋﺎ ًﺀ ﺷﺮﺍ ﻣِـ ﻦ ﻭ ﻋ ِﻦ ﺍﹾﻟ ِﻤ ﹾﻘﺪﺍ ِﻡ ﺑ ِﻦ ﻣ ﻌﺪِﻱ ﹶﻛ ِﺮ
ﺚ ﺷﺮﺍﺑﻪ، ﺚ ﹶﻃﻌﺎ ﻣﻪ ،ﻭﹸﺛﹸﻠ ﹲ
ﺻ ﹾﻠﺒ ﻪ ،ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻟﹶﺎ ﻣﺤﺎﹶﻟ ﹶﺔ ﹶﻓﹸﺜﹸﻠ ﹲ
ﺕ ﻳ ِﻘ ﻤ ﻦ ﺐ ﺍﺑ ِﻦ ﺁ ﺩ ﻡ ﹶﺃ ﹶﻛﻠﹶﺎ
ﺴ ﺑ ﹾﻄِﻨﻪِ ،ﺣ
ﺴ ِﻪ ". ٩٦٢ ﺚ ِﻟﻨ ﹶﻔ ِ
ﻭﹸﺛﹸﻠ ﹲ
ﻸ ﺍﺑ ﻦ ﺁ ﺩ ﻡ
ﷲ ﻳﻘﹸﻮ ﹸﻝ :ﻣﺎ ﻣ َ ﺖ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﻱ ،ﻗﹶﺎ ﹶﻝ :ﺳ ِﻤ ﻌ ﺏ ﺍﹾﻟ ِﻜﻨ ِﺪ
ﻭﻋﻦ ﺍﹾﻟ ِﻤ ﹾﻘﺪﺍ ﻡ ﺑ ِﻦ ﻣ ﻌﺪِﻱ ﹶﻛ ِﺮ
ﺚ ﹶﻃﻌﺎ ٍﻡ،
ﺻ ﹾﻠﺒ ﻪ ،ﹶﻓِﺈ ﹾﻥ ﹶﻛﺎ ﹶﻥ ﹶﻻ ﻣﺤﺎﹶﻟ ﹶﺔ ،ﹶﻓﹸﺜﹸﻠ ﹸ
ﺕ ﻳ ِﻘ ﻤ ﻦ
ﻼ
ﺐ ﺍﺑ ِﻦ ﺁ ﺩ ﻡ ﹸﺃ ﹸﻛ ﹶ
ﺴ ِﻭﻋﺎ ًﺀ ﺷﺮﺍ ِﻣ ﻦ ﺑ ﹾﻄ ٍﻦ ،ﺣ
ﺴ ِﻪ.٩٦٣ﺚ ِﻟﻨ ﹾﻔ ِ
ﺏ ،ﻭﹸﺛﹸﻠ ﹲ
ﺚ ﺷﺮﺍ ٍﻭﹸﺛﹸﻠ ﹸ
ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺭﺟﺐ ﺍﳊﻨﺒﻠﻲ ﰲ ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ :ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺻﻞ ﺟﺎﻣﻊ ﻷﺻﻮﻝ
ﺍﻟﻄﺐ ﻛﻠﻬﺎ ،ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﺍﺑﻦ ﻣﺎﺳﻮﻳﻪ ﳌﺎ ﻗﺮﺃ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ ﻛﺘﺎﺏ ﺃﰊ ﺧﻴﺜﻤﺔ ﻗﺎﻝ :ﻟـﻮ
ﺍﺳﺘﻌﻤﻞ ﺍﻟﻨﺎﺱ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻟﺴﻠﻤﻮﺍ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﻭﺍﻷﺳـﻘﺎﻡ ﻭﻟﺘﻌﻄﻠـﺖ ﺍﳌﺎﺭﺷـﺎﻳﺎﺕ،
ﻭﺩﻛﺎﻛﲔ ﺍﻟﺼﻴﺎﺩﻟﺔ .ﻭﺇﳕﺎ ﻗﺎﻝ ﻫﺬﺍ ﻷﻥ ﺃﺻﻞ ﻛﻞ ﺩﺍ ٍﺀ ﺍﻟﺘﺨﻢ .ﻭﺍﷲ ﺃﻋﻠﻢ.٩٦٤
- ٩٧٠ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ (٥٣٩٣) -ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٥٣٢١)(١٤٠ / ١٢) -
- ٩٧١ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٥٣١٩)(١٣٩ / ١٢) -ﺻﺤﻴﺢ
- ٩٧٢ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٥٣٢٠)(١٤٠ / ١٢) -ﺻﺤﻴﺢ
- ٩٧٣ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٥٣٢٢)(١٤١ / ١٢) -ﺻﺤﻴﺢ
- ٩٧٤ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٥٣٢٦)(١٤٤ / ١٢) -ﺻﺤﻴﺢ
٣٨٠
ﺍﻷﺳﺎﺱ ﺍﳋﺎﻣﺲ -ﻧﻮﻡ ﺍﻟﻄﻔﻞ ﻋﻠﻰ ﺷﻘﻪ ﺍﻷﳝﻦ .
ﻱ ﺃﺳﺎﺳﻲ ﰲ ﺣﻴﺎﺓ ﺍﳌﺴﻠﻢ ،ﻭﻟﻪ ﻓﻮﺍﺋﺪﻩ ﺍﻟﺼﺤﻴﺔ ﺍﻟﻜﺜﲑﺓ ،ﻭﺍﻟﺮﺳﻮﻝ ﻭﻫﻮ ﺭﻛﻦ ﺻﺤ ﻲ ﻧﺒﻮ
ﺏ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﻧِﺒ ﻲﻳﻮﺻﻲ ﺑﺬﻟﻚ ﺃﺻﺤﺎﺑﻪ ،ﻓ ﻌ ﻦ ﺳ ﻌ ِﺪ ﺑ ِﻦ ﻋﺒﻴ ﺪ ﹶﺓ ،ﻗﹶﺎ ﹶﻝ :ﺣ ﺪﹶﺛﻨِﻲ ﺍﹾﻟﺒﺮﺍ ُﺀ ﺑ ﻦ ﻋﺎ ِﺯ ٍ
ﻚ ﺍ َﻷﻳﻤـ ِﻦ، ﺠ ﻊ ﻋﻠﹶﻰ ِﺷ ﱢﻘ ﺿ ﹶﻄ ِ ﻼ ِﺓ ،ﹸﺛ ﻢ ﺍ ﺼﹶ ﺿ ﹾﺄ ﻭﺿﻮ َﺀ ﻙ ﻟِﻠ ﻚ ﹶﻓﺘ ﻮ ﺠ ﻌ
ﻀ ﺕ ﻣ
ﷲ ِ :ﺇﺫﹶﺍ ﹶﺃﺧ ﹾﺬ
ﺍِ
ﻚ ،ﺭ ﹾﻏﺒـ ﹰﺔ ﺕ ﹶﻇ ﻬﺮِﻱ ِﺇﹶﻟﻴ ﺠ ﹾﺄ
ﻚ ،ﻭﹶﺃﹾﻟ ﺖ ﹶﺃ ﻣﺮِﻱ ِﺇﹶﻟﻴ ﺿ ﻚ ،ﻭﹶﻓ ﻮ ﺖ ﻭ ﺟﻬِﻲ ِﺇﹶﻟﻴ ﹸﺛ ﻢ ﹸﻗ ِﻞ :ﺍﻟﱠﻠ ﻬ ﻢ ﹶﺃ ﺳﹶﻠ ﻤ
ﻚ ﺍﱠﻟﺬِﻱ ﺖ ،ﻭِﺑﻨِﺒﻴ
ﻚ ﺍﱠﻟﺬِﻱ ﹶﺃﻧ ﺰﹾﻟ ﺖ ِﺑ ِﻜﺘﺎِﺑ ﻚ ،ﺁ ﻣﻨ
ﻚ ِﺇ ﱠﻻ ِﺇﹶﻟﻴ
ﺠﹶﺄ ﻭ ﹶﻻ ﻣﻨﺠﺎ ِﻣﻨ
ﻚ ،ﹶﻻ ﻣ ﹾﻠ ﻭ ﺭ ﻫﺒ ﹰﺔ ِﺇﹶﻟﻴ
ﻚﺖ :ﹶﺃ ﺳﺘ ﹾﺬ ِﻛ ﺮ ﻫ ﻦ ﻭِﺑ ﺮﺳﻮِﻟ
ﺖ ﻋﻠﹶﻰ ﺍﹾﻟ ِﻔ ﹾﻄ ﺮ ِﺓ ﹶﻓ ﹸﻘ ﹾﻠ ﺖ ِﻣ ﺖ ،ﻭﺍ ﺟ ﻌ ﹾﻠ ﻪ ﺁ ِﺧ ﺮ ﻣﺎ ﺗﻘﹸﻮ ﹸﻝ ،ﹶﻓِﺈ ﹾﻥ ِﻣ ﹶﺃ ﺭ ﺳ ﹾﻠ
ﺖ.٩٧٥ ﻚ ﺍﱠﻟﺬِﻱ ﹶﺃ ﺭ ﺳ ﹾﻠ ﺖ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻭِﺑﻨِﺒﻴ ﺍﱠﻟﺬِﻱ ﹶﺃ ﺭ ﺳ ﹾﻠ
ﷲ ﺍﻟﺘ ﻮﻓِﻴ ﻖ ﻋ ﺰ ﻭﺟـ ﱠﻞ ﻭ ﻋ ﻮﻧِـ ِﻪ :ﹶﺃ ﱠﻥ ﹶﻗ ﻮﻟﹶـ ﻪ: ﻚ ﻭﺑِﺎ ِﻗﺎﻝ ﺍﻟﻄﺤﺎﻭﻱ " :ﹶﻓﻜﹶﺎ ﹶﻥ ﺟﻮﺍﺑﻨﺎ ﹶﻟ ﻪ ﻓِﻲ ﹶﺫِﻟ
ﺻ ﹰﺔ ،ﻭﺍﱠﻟﺬِﻱ ﺭ ﺩ ﻋﹶﻠﻴ ِﻪ ﺍﻟﻨِﺒ ﻲ ﻭﹶﺃﻣـ ﺮ ﻩ ﹶﺃ ﹾﻥ ﺲ ﻓِﻴ ِﻪ ِﺇﻟﱠﺎ ﺍﻟ ﺮﺳﺎﹶﻟ ﹸﺔ ﺧﺎ
ﻚ ﺍﱠﻟﺬِﻱ ﹶﺃ ﺭ ﺳ ﹾﻠﺖ ،ﹶﻟﻴ ﻭ ﺭﺳﻮِﻟ
ﺠ ﻤ ﻊ ﺍﻟ ﺮﺳﺎﹶﻟ ﹶﺔ ﻭﺍﻟﻨﺒ ﻮ ﹶﺓ ﺟﻤِﻴ ﻌﺎ ﹶﻓﻜﹶﺎ ﹶﻥ ﹶﺃ ﻭﻟﹶـﻰ
ﺖ ﻳ
ﻚ ﺍﱠﻟﺬِﻱ ﹶﺃ ﺭ ﺳﻠﹾ ﻚ ،ﻭ ﻫ ﻮ :ﻭﻧِﺒﻴ ﻳﻘﹸﻮ ﹶﻝ ﻣﻜﹶﺎ ﹶﻥ ﹶﺫِﻟ
ﺴﹶﺄﹸﻟ ﻪ ﺍﻟﺘ ﻮﻓِﻴ ﻖ ".٩٧٦
ﷲ ﻧ
ِﻣﻤﺎ ﻳﻜﹸﻮ ﹸﻥ ﻋﻠﹶﻰ ﺍﻟ ﺮﺳﺎﹶﻟ ِﺔ ﺩﻭ ﹶﻥ ﺍﻟﻨﺒ ﻮ ِﺓ ،ﻭﺍ َ
ﻓﻮﺿﺖ :ﻓﻮﺽ ﻓﻼﻥ ﺃﻣﺮﻩ ﺇﱃ ﻓﻼﻥ :ﺇﺫﺍ ﺭﺩﻩ ﺇﻟﻴﻪ.
ﺭﻏﺒﺔ :ﺍﻟﺮﻏﺒﺔ :ﻃﻠﺐ ﺍﻟﺸﻲﺀ ﻭﺇﺭﺍﺩﺗﻪ.
ﻭﺭﻫﺒﺔ :ﺍﻟﺮﻫﺒﺔ :ﺍﻟﻔﺰﻉ .ﻭﻗﺪ ﻋﻄﻒ ﺍﻟﺮﻫﺒﺔ ﻋﻠﻰ ﺍﻟﺮﻏﺒﺔ ،ﰒ ﺃﻋﻤﻞ ﻟﻔﻆ ﺍﻟﺮﻏﺒﺔ ﻭﺣﺪﻫﺎ ،ﻭﻟـﻮ
ﺃﻋﻤﻞ ﺍﻟﻜﻠﻤﺘﲔ ﻟﻘﺎﻝ :ﺭﻏﺒﺔ ﺇﻟﻴﻚ ﻭﺭﻫﺒﺔ ﻣﻨﻚ.
ﻭﻟﻜﻦ ﻫﺬﺍ ﺳﺎﺋﻎ ﰲ ﺍﻟﻌﺮﺑﻴﺔ :ﺃﻥ ﳚﻤﻊ ﺑﲔ ﺍﻟﻜﻠﻤﺘﲔ ،ﻭﳛﻤﻞ ﺇﺣﺪﺍﳘﺎ ﻋﻠﻰ ﺍﻷﺧﺮﻯ ،ﻛﻘﻮﻝ
ﺍﻟﺸﺎﻋﺮ ] ﺇﺫﺍ ﻣﺎ ﺍﻟﻐﺎﻧﻴﺎﺕ ﺑﺮﺯﻥ ﻳﻮﻣﺎ[ ﻭﺯﺟﺠﻦ ﺍﳊﻮﺍﺟﺐ ﻭﺍﻟﻌﻴﻮﻧﺎ ﻭﺍﻟﻌﻴﻮﻥ ﻻ ﺗﺰﺟﺞ ،ﻭﺇﳕﺎ
ﺗﻜﺤﻞ.
ﻭﻧﺒﻴﻚ ﺍﻟﺬﻱ ﺃﺭﺳﻠﺖ :ﻗﺎﻝ :ﰲ ﺭﺩ ﺍﻟﻨﱯ - -ﻋﻠﻰ ﺍﻟـﱪﺍﺀ ﰲ ﻫـﺬﺍ ﺍﳊـﺪﻳﺚ ﻗﻮﻟـﻪ:
»ﻭﺭﺳﻮﻟﻚ ﺍﻟﺬﻱ ﺃﺭﺳﻠﺖ« ﺣﺠﺔ ﳌﻦ ﺫﻫﺐ ﺇﱃ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺭﻭﺍﻳﺔ ﺍﳊﺪﻳﺚ ﺑﺎﳌﻌﲎ.
- ٩٧٥ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٢٤٧) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ (٧٠٥٧) -ﻭﺻـﺤﻴﺢ ﺍﺑـﻦ ﺣﺒـﺎﻥ / ١٢) -
(٥٥٣٦)(٣٤٦
- ٩٧٦ﺷﺮﺡ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ (١٧٣ / ٣) -
٣٨١
ﻗﺎﻝ ﺍﳋﻄﺎﰊ :ﻭﺍﻟﻔﺮﻕ ﺑﲔ »ﺍﻟﻨﱯ« ﻭ»ﺍﻟﺮﺳﻮﻝ» :ﺃﻥ ﺍﻟﺮﺳﻮﻝ :ﻫﻮ ﺍﳌﺄﻣﻮﺭ ﺑﺘﺒﻠﻴﻎ ﻣـﺎ ﺃﻧـﱮﺀ
ﻭﺃﺧﱪ ﺑﻪ ﻭﺍﻟﻨﱯ :ﻫﻮ ﺍﳌﺨﱪ ،ﻭﱂ ﻳﺆﻣﺮ ﺑﺎﻟﺘﺒﻠﻴﻎ ،ﻓﻜﻞ ﺭﺳﻮﻝ ﻧﱯ ،ﻭﻟﻴﺲ ﻛﻞ ﻧﱯ ﺭﺳـﻮﻻ.
ﻗﺎﻝ :ﻭﻣﻌﲎ ﺭﺩﻩ ﻋﻠﻰ ﺍﻟﱪﺍﺀ ﻣﻦ »ﺭﺳﻮﻟﻚ« ﺇﱃ »ﻧﺒﻴﻚ« :ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﺑﺎﺏ ﺍﳌـﻀﺎﻑ،
ﻓﻬﻮ ﻳﻨﱮﺀ ﻋﻦ ﺍﳌﺮﺳﻞ ﻭﺍﳌﺮﺳﻞ ﺇﻟﻴﻪ ،ﻓﻠﻮ ﻗﺎﻝ :ﻭﺭﺳﻮﻟﻚ« ﰒ ﻗﺎﻝ» :ﺍﻟﺬﻱ ﺃﺭﺳﻠﺖ« ﻟـﺼﺎﺭ
ﺍﻟﺒﻴﺎﻥ ﻣﻜﺮﺭﺍ ﻣﻌﺎﺩﺍ ،ﻓﻘﺎﻝ» :ﻭﻧﺒﻴﻚ ﺍﻟﺬﻱ ﺃﺭﺳﻠﺖ« ﺇﺫﺍ ﻗﺪ ﻛﺎﻥ ﻧﺒﻴﺎ ﻗﺒﻞ ﺃﻥ ﻳﻜﻮﻥ ﺭﺳﻮﻻ،
ﻟﻴﺠﻤﻊ ﻟﻪ ﺍﻟﺜﻨﺎﺀ ﺑﺎﻻﲰﲔ ﻣﻌﺎ ،ﻭﻳﻜﻮﻥ ﺗﻌﺪﻳﺪﺍ ﻟﻠﻨﻌﻤﺔ ﰲ ﺍﳊﺎﻟﲔ ،ﻭﺗﻌﻈﻴﻤـﺎ ﻟﻠﻤﻨـﺔ ﻋﻠـﻰ
ﺍﻟﻮﺟﻬﲔ.٩٧٧
.html٢٧٤٤٤٣http://www.hdrmut.net/vb/t - ٩٨١
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ﻫﺬﺍ ﻣﺎ ﺃﻭﺿﺤﻪ ﺑﻌﺾ ﺍﻷﻃﺒﺎﺀ ﰲ ﺃﳌﺎﻧﻴﺎ ﺣﺪﻳﺜﹰﺎ ،ﻓﻘﺪ ﻧﺼﺢ ﻫﺆﻻﺀ ﺍﻷﻃﺒﺎﺀ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺃﺳﻠﻮﺏ
ﺗﺪﻟﻴﻚ ﺍﻟﻌﻈﺎﻡ ﻟﺘﺨﻔﻴﻒ ﺍﻟﺘﻮﺗﺮ ،ﻭﺗﺒﺪﻳﺪ ﺍﻟﺘﻬﻴﺞ ﺍﻟﻌﺼﱯ ،ﻭﺍﳌﺴﺎﻋﺪﺓ ﰲ ﻋﻮﺩﺓ ﺍﳍﺪﻭﺀ ﻭﺍﻻﺗﺰﺍﻥ
ﻭﲞﺎﺻﺔ ﻟﻸﻃﻔﺎﻝ.
ﻭﻗﺎﻝ ﺍﺧﺘﺼﺎﺻﻲ ﺍﻟﺘﺪﻟﻴﻚ ﺑﺎﳌﺮﻛﺰ ﺍﻟﻄﱯ ﻟﺘﻘﻮﱘ ﺍﻟﻌﻈﺎﻡ ﲟﺪﻳﻨﺔ ﺩﻭﺳﻠﺪﻭﺭﻑ ﺍﻷﳌﺎﻧﻴﺔ ﺩﻳﻨـﻴﺲ
ﻏﻮﻟﺪﻥ :ﺇﻥ ﺗﺪﻟﻴﻚ ﺟﺬﻉ ﺍﻟﻄﻔﻞ ،ﻭﺍﻟﻀﻐﻂ ﺑﺮﻓﻖ ﰲ ﺑﻌﺾ ﺍﻷﻣﺎﻛﻦ ،ﻭﺗﺪﻟﻴﻚ ﺃﻣﺎﻛﻦ ﺃﺧﺮﻯ
ﻣﻦ ﺟﺴﺪﻩ ﺍﻟﺼﻐﲑ ،ﻳﺴﺎﻋﺪ ﰲ ﲣﻔﻴﻒ ﺍﻟﺘﻮﺗﺮ ﻭﺗﺒﺪﻳﺪ ﺍﻟﺘﻬﻴﺞ ﺍﻟﻌﺼﱯ.
ﻼ ﻛﺎﻥ ﻳﻌﺎﱏ ﻴﺠﹰﺎ ﻋﺼﺒﻴﹰﺎ ﰲ ﺍﳉﺰﺀ ﺍﳋﻠﻔﻲ ﻣﻦ ﺭﻗﺒﺘﻪ ﳝﻨﻌـﻪ ﻣـﻦ
ﻭﻗﺎﻝ ﻏﻮﻟﺪﻥ ﺃﻧﻪ ﻋﺎﰿ ﻃﻔ ﹰ
ﻼ ﻋﻦ ﻋﺪﻡ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺇﺩﺍﺭﺓ ﺭﺃﺳﻪ ﺑﺸﻜﻞ ﺻﺤﻴﺢ ،ﻭﳍﺬﺍ ﻋﺎﳉﻪ ﺍﻻﺳﺘﻠﻘﺎﺀ ﻋﻠﻰ ﻇﻬﺮﻩ ،ﻓﻀ ﹰ
ﺑﺎﻟﺘﺪﻟﻴﻚ ،ﻓﺄﺻﺒﺢ ﺍﻟﻄﻔﻞ ﻫﺎﺩﺋﹰﺎ ﻭﺃﻛﺜﺮ ﺍﺗﺰﺍﻧﹰﺎ ﺑﻌﺪ ﺧﻀﻮﻋﻪ ﻟﻌﺪﺩ ﻣﻦ ﺟﻠﺴﺎﺕ ﺍﻟﺘﺪﻟﻴﻚ.
ﻭﻣﻦ ﺟﺎﻧﺒﻬﺎ ﻗﺎﻟﺖ ﻣﺪﻳﺮﺓ ﻗﺴﻢ ﺗﻘﻮﱘ ﺍﻟﻌﻈﺎﻡ ﺑﺎﻟﺘﺪﻟﻴﻚ ﰲ ﻣﻴﻮﻧﻴﺦ ﻏﺎﰊ ﺑﺮﻳﺪﻳﻐﺮ :ﺇﻥ ﺗﻘـﻮﱘ
ﺍﻟﻌﻈﺎﻡ ﺇﺟﺮﺍﺀ ﻭﻗﺎﺋﻲ ﻳﺘﻢ ﰲ ﻣﺮﺣﻠﺔ ﻣﺒﻜﺮﺓ ﻣﻦ ﺍﻟﻌﻤﺮ ،ﲟﺎ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﺍﻷﻃﻔـﺎﻝ ،ﻭﳝﻜـﻦ
ﺍﺳﺘﺨﺪﺍﻣﻪ ﻟﺮﺻﺪ ﻭﻋﻼﺝ ﺍﻟﻔﻘﺮﺍﺕ ﻏﲑ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﻣﻜﺎﺎ ﺍﻟﺼﺤﻴﺢ ،ﰲ ﻣﺮﺣﻠﺔ ﻣﺒﻜﺮﺓ ﻣﻦ
ﺍﻟﻌﻤﺮ ،ﻭﺃﻳﻀﺎ ﺑﲔ ﺍﻷﻃﻔﺎﻝ ﺍﻟﺬﻳﻦ ﻟﺪﻳﻬﻢ ﻣﺸﻜﻼﺕ ﺳﻠﻮﻛﻴﺔ ﻭﺍﺿﺤﺔ.٩٨٢
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ﺍﻷﺳﺎﺱ ﺍﻟﺴﺎﺑﻊ -ﺍﻟﻨﻮﻡ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ ﻭﺍﻻﺳﺘﻴﻘﺎﻅ ﺍﳌﺒﻜﺮ ﻟﺼﻼﺓ ﺍﻟﻔﺠﺮ .
ﺇﻥ ﺗﻌﻮﺩ ﺍﻟﻄﻔﻞ ﻷﺩﺍﺀ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﰲ ﻭﻗﺘﻬﺎ ،ﻫﺬﺍ ﻳﻌﲏ ﺃﻥ ﻳﺴﺘﻴﻘﻆ ﻣﺒﻜﺮﹰﺍ ،ﻭﻟﻜﻲ ﻳـﺴﺘﻄﻴﻊ
ﺃﻥ ﻳﺴﺘﻴﻘﻆ ﺑﺎﻛﺮﹰﺍ ﻧﺸﻴﻄﹰﺎ ﻗﺪ ﺷﺒﻊ ﻣﻦ ﺍﻟﻨﻮﻡ ،ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻨﺎﻡ ﺑﺎﻛﺮﹰﺍ.٩٨٣
ﺏ ﹶﻓﻘﹶﺎ ﹶﻝ:
ﺨﻄﱠﺎ ِ
ﺕ ﹶﻟﻴﹶﻠ ٍﺔ ﺑِﺎﹾﻟ ﻌﺸﺎ ِﺀ ،ﹶﻓﺠﺎ َﺀ ﻋ ﻤ ﺮ ﺑ ﻦ ﺍﹾﻟ
ﷲ ﺫﹶﺍ
ﺱ ،ﻗﹶﺎ ﹶﻝ :ﹶﺃ ﻋﺘ ﻢ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﷲ ﻭ ﺭﹾﺃ ﺳ ﻪ ﻳ ﹾﻘﻄﹸـ ﺮ ﻣـﺎ ًﺀﺝ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺨ ﺮ
ﻼ ﹶﺓ ﹶﻓ ﹶﻘ ﺪ ﺭﹶﻗ ﺪ ﺍﻟﻨﺴﺎ ُﺀ ﻭﺍﹾﻟ ِﻮﹾﻟﺪﺍ ﹸﻥ ،ﹶﻓ ﷲ ﺍﻟﺼ ﹶ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﻼ ﹶﺓ.٩٨٤ ﺼﹶ
ﺼﻠﱡﻮﺍ ﻫ ِﺬ ِﻩ ﺍﻟ
ﲔ ﹶﻟﹶﺄ ﻣ ﺮﺗ ﻬ ﻢ ﹶﺃ ﹾﻥ ﻳ
ﻭ ﻫ ﻮ ﻳﻘﹸﻮ ﹸﻝ :ﹶﻟ ﻮ ﹶﻻ ﹶﺃ ﹾﻥ ﹶﺃ ﺷ ﻖ ﻋﻠﹶﻰ ﺍﹾﻟ ﻤﺆِ ﻣِﻨ
ﷲ ﹶﻟﻴﻠﹶـ ﹰﺔ ﻣِـ ﻦ ﺖ :ﹶﺃ ﻋﺘ ﻢ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺸ ﹶﺔ ،ﻗﹶﺎﹶﻟ ﺏ ،ﻗﹶﺎ ﹶﻝ :ﹶﺃ ﺧﺒ ﺮﻧِﻲ ﻋ ﺮ ﻭ ﹸﺓ ،ﹶﺃ ﱠﻥ ﻋﺎِﺋ ﻭ ﻋ ِﻦ ﺍﺑ ِﻦ ِﺷﻬﺎ ٍ
ﷲ ﺣﺘﻰ ﻗﹶﺎ ﹶﻝ ﻋﻤـ ﺮ ﺝ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺨ ﺮ
ﻼ ِﺓ ﺍﹾﻟ ِﻌﺸﺎ ِﺀ ،ﻭ ِﻫ ﻲ ﺍﱠﻟﺘِﻲ ﺗ ﺪﻋﻰ ﺍﹾﻟ ﻌﺘ ﻤ ﹶﺔ ،ﹶﻓﹶﻠ ﻢ ﻳ
ﺼﹶ ﺍﻟﱠﻠﻴﺎﻟِﻲ ِﺑ
ﲔ
ﺠ ِﺪ ﺣِـ ﺴِ ﷲ ،ﹶﻓﻘﹶﺎ ﹶﻝ َﻷ ﻫ ِﻞ ﺍﹾﻟﻤـ ﺝ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺨ ﺮ ﺼﺒﻴﺎ ﹸﻥ ،ﹶﻓ
ﺏ :ﻧﺎ ﻡ ﺍﻟﻨﺴﺎ ُﺀ ﻭﺍﻟ ﺨﻄﱠﺎ ِ ﺑ ﻦ ﺍﹾﻟ
ﻼ ﻡ ﻓِـﻲﺸ ﻮ ﺍ ِﻹ ﺳ ﹶ
ﻚ ﹶﻗﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﻳ ﹾﻔ
ﺽ ﹶﻏﻴ ﺮ ﹸﻛ ﻢ ﻭ ﹶﺫِﻟ
ﺝ ﻋﹶﻠﻴ ِﻬ ﻢ :ﻣﺎ ﻳﻨﺘ ِﻈ ﺮﻫﺎ ﹶﺃ ﺣ ﺪ ِﻣ ﻦ ﹶﺃ ﻫ ِﻞ ﺍ َﻷ ﺭ ِﺧ ﺮ
ﺱ.
ﺍﻟﻨﺎ ِ
ﷲ
ﷲ ﻗﹶﺎ ﹶﻝ :ﻭﻣﺎ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ﻢ ﹶﺃ ﹾﻥ ﺗﺒ ﺪﺭﻭﺍ ﺭﺳـﻮ ﹶﻝ ﺍ ِ ﺏ :ﻭ ﹶﺫ ﹶﻛﺮﻭﺍ ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﻗﹶﺎ ﹶﻝ ﺍﺑ ﻦ ِﺷﻬﺎ ٍ
ﺏ.٩٨٥ ﺨﻄﱠﺎ ِ ﺡ ﻋ ﻤ ﺮ ﺑ ﻦ ﺍﹾﻟ
ﲔ ﺻﺎ
ﻚ ِﺣ ﻼ ِﺓ ﻭ ﹶﺫِﻟ
ﺼﹶﻋﻠﹶﻰ ﺍﻟ
ﺃﻋﺘﻢ :ﻳﻘﺎﻝ :ﺃﻋﺘﻢ ﺍﻟﻘﻮﻡ :ﺇﺫﺍ ﺩﺧﻠﻮﺍ ﰲ ﺍﻟﻌﺘﻤﺔ ،ﻭﻫﻲ ﺃﻭﻝ ﺍﻟﻠﻴﻞ.
ﻳﻔﺸﻮ :ﻓﺸﺎ ﺍﻟﺸﻲﺀ ﻳﻔﺸﻮ :ﺇﺫﺍ ﻇﻬﺮ ﻭﺍﻧﺘﺸﺮ.
ﺗﱰﺭﻭﺍ :ﻧﺰﺭﺕ ﻋﻠﻰ ﺍﻟﺮﺟﻞ :ﺇﺫﺍ ﺃﳊﺤﺖ ﻋﻠﻴﻪ ﰲ ﺍﻟﻘﻮﻝ ﻭﺍﻟﺴﺆﺍﻝ.
ﺃﺷﻖ ﻋﻠﻰ ﺃﻣﱵ :ﺷﻖ ﺍﻟﺸﻲﺀ ﻳﺸﻖ ﻋﻠﻲ ﺷﻘﺎ ﻭﻣﺸﻘﺔ :ﺇﺫﺍ ﺍﺷﺘﺪ ﻭﺍﻻﺳﻢ :ﺍﻟﺸﻖ ،ﺑﺎﻟﻜﺴﺮ.٩٨٦
ﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﺍﻟﻄﻔﻞ ﺍﳌﺴﻠﻢ ﺑﺄﺩﺍﺋﻪ ﻟﻔﺮﻭﺽ ﺩﻳﻨﻪ ﻳﻜﺘﺴﺐ ﺍﻟﻌﺎﺩﺍﺕ ﺍﻟﺼﺤﻴﺔ ﺍﳉﻴـﺪﺓ ،ﻓﻴﻘـﻮﻯ
ﺟﺴﻤﻪ ﻭﻧﻔﺴﻪ ،ﻭﺣﻴﺚ ﺇﻥ ﻏﺎﺯ ﺍﻷﻭﺯﻭﻥ )) ﻭﺗﺮﻛﻴﺒﻪ ﺛﻼﺙ ﺫﺭﺍﺕ ﻣﻦ ﺍﻷﻛﺴﺠﲔ (( ﻳﻨﺘﺸﺮ
ﰲ ﺍﳉﻮ ﻋﻨﺪ ﺍﻟﻔﺠﺮ ،ﻭﻗﺪ ﺛﺒﺖ ﺃﻥ ﻫﺬﺍ ﺍﻟﻐﺎﺯ ﻳﺰﻳﺪ ﻣﻦ ﻧﺸﺎﻁ ﺍﳋﻼﻳﺎ ﺍﳊﻴﻮﻳﺔ ،ﻭﻳﻘﻀﻲ ﻋﻠـﻰ
- ٩٩٦ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( -٢٧٥٣٧ (٢٦٩٩٧)(٧١٧ / ٨) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ٥٨٩٢) -ﻭ(٥٨٩٣
- ٩٩٧ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳﻮﻝ (٥٢٦ / ٧) -
- ٩٩٨ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٥٦٩٦) -
٣٩٢
ﺻِﺒ ﻲ ﻳ ﹾﻘ ﹸﻄ ﺮ ﻣﻨﺨِـﺮﺍ ﻩ
ﺐ ﻋﻠﹶﻰ
ﺼ
ﺸ ﹶﺔ ﺍ ﻣ ﺮﹶﺃ ﹲﺓ ،ﻗﹶﺎ ﹶﻝ ﹶﺃﺑﻮ ﻳ ﻌﻠﹶﻰ :ﺗ
ﺖ ِﻋﻨ ﺪ ﻋﺎِﺋ
ﻭ ﻋ ﻦ ﺟﺎِﺑ ٍﺮ ،ﻗﹶﺎ ﹶﻝ :ﻛﹶﺎﻧ
ﺤ ﹸﻜ ﻦﺼِﺒ ﻲ ؟ ﹶﻓﻘﹶﺎﻟﹸﻮﺍِ :ﺑ ِﻪ ﺍﹾﻟ ﻌ ﹾﺬ ﺭ ﹸﺓ ﹶﻓﻘﹶﺎ ﹶﻝ :ﻭﻳ ﺩﻣﺎ ،ﹶﻓ ﺪ ﺧ ﹶﻞ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻣﺎ ﺷ ﹾﺄ ﹸﻥ ﻫﺬﹶﺍ ﺍﻟ
ﺼِﺒﻴﻬﺎ ﻋ ﹾﺬ ﺭ ﹲﺓ ﹶﺃ ﻭ ﻭ ﺟ ﻊ ِﺑ ﺮﹾﺃ ِﺳ ِﻪ ،ﹶﻓ ﹾﻠﺘ ﹾﺄ ﺧ ﹾﺬ
ﺸ ﺮ ﺍﻟﻨﺴﺎ ِﺀ ،ﻻ ﺗ ﹾﻘﺘ ﹾﻠ ﻦ ﹶﺃﻭﻻ ﺩ ﹸﻛ ﻦ ،ﹶﺃﻳﻤﺎ ﺍ ﻣ ﺮﹶﺃ ٍﺓ ﻛﹶﺎ ﹶﻥ ِﺑ ﻳﺎ ﻣ ﻌ
ﻲ ﹶﻓﺒ ﺮﹶﺃ .٩٩٩ﺼِﺒ ﻚ ﺑِﺎﻟ ﺖ ﹶﺫِﻟ ﺸ ﹶﺔ ﹶﻓ ﹶﻔ ﻌﹶﻠ
ﻂ ،ﹸﺛ ﻢ ﹶﺃﻣ ﺮ ﻋﺎِﺋ
ﺴ ِﻌ ﹾ
ﺤ ﱠﻜ ﻪ ،ﹸﺛ ﻢ ﹶﻟﺘ
ﺴﻄﹰﺎ ِﻫﻨ ِﺪﻳﺎ ﹶﻓ ﹾﻠﺘ ﹸﻗ
ﻯ .ﻭﺍﻵﺧـﺮ:ﺾ ﺍﻟﺬﻯ ﻳﻘﹶﺎﻝ ﻟﻪ :ﺍﻟﺒﺤﺮ ﻭﻗﺎﻝ ﻓﻴﻪ ﺍﺑﻦ ﺍﻟﻘﻴﻢ" :ﺍﻟ ﹸﻘﺴﻂ :ﻧﻮﻋﺎﻥ .ﺃﺣﺪﳘﺎ :ﺍﻷﺑﻴ
ﺾ ﺃﻟﻴﻨﻬﻤﺎ ،ﻭﻣﻨﺎﻓﻌﻬﻤﺎ ﻛﺜﲑﺓ ﺟﺪﹰﺍ.ﺍﳍﻨﺪﻯ ،ﻭﻫﻮ ﺃﺷﺪﳘﺎ ﺣﺮﺍﹰ ،ﻭﺍﻷﺑﻴ
ﻭﳘﺎ ﺣﺎﺭﺍﻥ ﻳﺎﺑﺴﺎﻥ ﰱ ﺍﻟﺜﺎﻟﺜﺔ ،ﻳﻨﺸﻔﺎﻥ ﺍﻟﺒﻠﻐﻢ ،ﻗﺎﻃﻌﺎ ِﻥ ﻟﻠﺰﻛﺎﻡ ،ﻭﺇﺫﺍ ﺷ ِﺮﺑﺎ ،ﻧﻔﻌﺎ ﻣﻦ ﺿﻌﻒ
ﺍﻟ ﹶﻜِﺒ ِﺪ ﻭﺍ ﹶﳌ ِﻌﺪﺓ ﻭﻣﻦ ﺑﺮﺩﳘﺎ ،ﻭﻣِﻦ ﺣﻤﻰ ﺍﻟ ﺪ ﻭ ِﺭ ﻭﺍﻟﺮﺑﻊ ،ﻭﻗﻄﻌﺎ ﻭﺟ ﻊ ﺍﳉﻨـﺐ ،ﻭﻧﻔﻌـﺎ ﻣِـﻦ
ﺴﻤﻮﻡ ،ﻭﺇﺫﺍ ﹸﻃِﻠ ﻰ ﺑﻪ ﺍﻟﻮﺟ ﻪ ﻣﻌﺠﻮﻧﹰﺎ ﺑﺎﳌﺎﺀ ﻭﺍﻟﻌﺴﻞ ،ﹶﻗﹶﻠ ﻊ ﺍﻟ ﹶﻜﻠﹶﻒ.
ﺍﻟ
ﺐ ﺍﻟ ﹶﻘﺮﻉ.
ﳉﻨﺒﲔ ،ﻭﻳﻘﺘﻞ ﺣ ﺱ" :ﻳﻨﻔﻊ ﻣﻦ ﺍﻟ ﹸﻜﺰﺍﺯ ،ﻭﻭﺟﻊ ﺍ ﹶ ﻭﻗﺎﻝ "ﺟﺎﻟﻴﻨﻮ
ﳉﻨﺐ ،ﻓﺄﻧﻜﺮﻭﻩ ،ﻭﻟﻮ ﹶﻇﻔِﺮ ﻫﺬﺍ ﺍﳉﺎﻫ ﹸﻞ ﺕﺍﹶ ﻭﻗﺪ ﺧﻔ ﻰ ﻋﻠﻰ ﺟﻬﺎﻝ ﺍﻷﻃﺒﺎﺀ ﻧﻔﻌﻪ ﻣﻦ ﻭ ِﺟ ﻊ ﺫﺍ ِ
ﺺ ﻛﺜ ﲑ ﻣﻦ ﺍﻷﻃﺒﺎﺀ ﺍﳌﺘﻘﺪﻣﲔ ﻋﻠﻰ ﺬﺍ ﺍﻟﻨﻘﻞ ﻋﻦ "ﺟﺎﻟﻴﻨﻮﺱ"ﻟﱰﱠﻟﻪ ﻣﱰﻟ ﹶﺔ ﺍﻟﻨﺺ ،ﻛﻴﻒ ﻭﻗﺪ ﻧ
ﳉﻬﻢ.
ﰉ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺍ ﹶ ﻂ ﻳﺼﻠ ﺢ ﻟﻠﻨﻮﻉ ﺍﻟﺒﻠﻐﻤ ﻰ ﻣﻦ ﺫﺍﺕ ﺍﳉﻨﺐ ،ﺫﻛﺮﻩ ﺍﳋﻄﱠﺎ ﺴﹶ ﺃ ﱠﻥ ﺍﻟ ﹸﻘ
ﺐ ﺍﻷﻧﺒﻴﺎﺀ ﺃﻗ ﱡﻞ ﻣﻦ ﻧﺴﺒ ِﺔ ﻃِﺐ ﺍﻟﻄﱡﺮﻗﻴﺔ ﻭﺍﻟﻌﺠﺎﺋﺰ ﺇﱃﺐ ﺍﻷﻃﺒﺎﺀ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ِﻃ ﻭﻗﺪ ﺗﻘﺪﻡ ﺃ ﱠﻥ ِﻃ
ﺱ ﻣﻦ ﺍﻟﻔﺮﻕ ﺃﻋﻈ ﻢﺐ ﺍﻷﻃﺒﺎﺀ ،ﻭﺃ ﱠﻥ ﺑﻴﻦ ﻣﺎ ﻳﻠﻘﱠﻰ ﺑﺎﻟﻮﺣﻰ ،ﻭﺑﻴﻦ ﻣﺎ ﻳﹶﻠﻘﱠﻰ ﺑﺎﻟﺘﺠﺮﺑﺔ ،ﻭﺍﻟﻘﻴﺎ ِ ِﻃ
ﳑﺎ ﺑﻴﻦ ﺍﻟ ﹶﻘﺪﻡ ﻭﺍﻟﻔﺮﻕ.
ﳉﻬﺎﻝ ﻭﺟﺪﻭﺍ ﺩﻭﺍ ًﺀ ﻣﻨﺼﻮﺻﹰﺎ ﻋﻦ ﺑﻌﺾ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﳌﺸﺮﻛﲔ ﻣـﻦ ﻭﻟﻮ ﺃ ﱠﻥ ﻫﺆﻻﺀ ﺍ ﹸ
ﺍﻷﻃﺒﺎﺀ ،ﻟﺘﻠ ﱠﻘﻮﻩ ﺑﺎﻟﻘﺒﻮﻝ ﻭﺍﻟﺘﺴﻠﻴﻢ ،ﻭﱂ ﻳﺘﻮﱠﻗﻔﹸﻮﺍ ﻋﻠﻰ ﲡﺮﺑﺘﻪ.
ﻧﻌﻢ ..ﳓﻦ ﻻ ﻧﻨ ِﻜ ﺮ ﺃ ﱠﻥ ﻟﻠﻌﺎﺩﺓ ﺗﺄﺛﲑﹰﺍ ﰱ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺎﻟﺪﻭﺍﺀ ﻭﻋﺪﻣﻪ ،ﻓﻤﻦ ﺍﻋﺘﺎﺩ ﺩﻭﺍ ًﺀ ﻭﻏـﺬﺍﺀً،
ﻛﺎﻥ ﺃﻧﻔ ﻊ ﻟﻪ ،ﻭﺃﻭﻓ ﻖ ﳑﻦ ﱂ ﻳﻌﺘﺪﻩ ،ﺑﻞ ﺭﲟﺎ ﱂ ﻳﻨﺘﻔﻊ ﺑﻪ ﻣﻦ ﱂ ﻳﻌﺘﺪﻩ.
ﻭﻛﻼ ﻡ ﻓﻀﻼﺀ ﺍﻷﻃﺒﺎﺀ ﻭﺇﻥ ﻛﺎﻥ ﻣﻄﻠﹶﻘﹰﺎ ﻓﻬﻮ ﲝﺴﺐ ﺍﻷﻣﺰﺟﺔ ﻭﺍﻷﺯﻣﻨﺔ ،ﻭﺍﻷﻣﺎﻛﻦ ﻭﺍﻟﻌﻮﺍﺋﺪ،
ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺘﻘﻴﻴ ﺪ ﺑﺬﻟﻚ ﻻ ﻳﻘﺪﺡ ﰱ ﻛﻼﻣﻬﻢ ﻭﻣﻌﺎﺭﻓﻬﻢ ،ﻓﻜﻴﻒ ﻳﻘﺪﺡ ﰱ ﻛﻼﻡ ﺍﻟـﺼﺎﺩﻕ
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ﺍﻟﻮﺳﻴﻠﺔ ﰲ ﺍﻟﻌﻼﺝ ،ﻭﻛﺎﻧﻮﺍ ﳚﺮﻭﺎ ﻋﻠﻰ ﺷﻜﻞ ﺟﺮﺡ ﻃﻮﱄ ،ﰒ ﺗﻘﻠﺼﺖ ﻣﻦ ﺍﳉﺮﺡ ﺍﻟﻄﻮﱄ
ﺇﱃ ﺟﺮﻭﺡ ﺻﻐﲑﺓ )ﺧﺪﻭﺵ( ﰒ ﺗﻘﻠﺼﺖ ﺇﱃ ﻭﺧﺰ ﺑﺎﻷﺑﺮ.
ﻭﰲ ﺇﺟﺎﺑﺔ ﻋﻠﻰ ﺳﺆﺍﻝ ﺁﺧﺮ ﺣﻮﻝ ﺍﻋﺘﺮﺍﻑ ﺍﻟﻐﺮﺏ ﺑﺄﻥ ﺍﻟﻌﻼﺝ ﺑﺎﳊﺠﺎﻣﺔ ﻭﺍﻟﻌﺴﻞ ﻭﻏﲑ ﺫﻟﻚ
ﻣﺼﺪﺭﻩ ﺍﻟﻄﺐ ﺍﻟﻨﺒﻮﻱ ﻳﻘﻮﻝ :ﺍﻟﻐﺮﺏ ﻳﻌﺘﺮﻑ ﺑﺄﺎ ﻃﺐ ﺻﻴﲏ ،ﻷﻥ ﺍﻟﺼﻴﻨﻴﲔ ﻧـﺴﺒﻮﺍ ﻛـﻞ
ﺍﻟﻌﻼﺟﺎﺕ ﺍﻟﻘﺪﳝﺔ ﳍﻢ )ﻋﻼﺟﺎﺕ ﺍﻟﻄﺐ ﺍﻟﺒﺪﻳﻞ( ﺣﱴ ﺍﻟﻌﻼﺝ ﺑﺎﻷﻋﺸﺎﺏ ،ﻣﺜﻠﻬﻢ ﰲ ﺫﻟـﻚ
ﻣﺜﻞ ﺍﻟﻐﺮﺏ ﺍﻟﺬﻱ ﺳﺮﻕ ﻣﻮﺭﻭﺛﺎﺕ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻄﺐ ﻟﻠﺰﻫﺮﺍﻭﻱ ﻭﺍﺑﻦ ﺳﻴﻨﺎ ﻭﺍﺑﻦ ﺍﻟﻨﻔـﻴﺲ
ﻭﻏﲑﻫﻢ ﻭﰲ ﺳﺎﺋﺮ ﺍﻟﻌﻠﻮﻡ ﺍﻷﺧﺮﻯ ،ﻟﺬﺍ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﻭﻗﻔﺔ ﻭﻟـﻮ ﻣﻌﻨﻮﻳـﺔ ﻷﻃﺒـﺎﺀ
ﺍﳌﺴﻠﻤﲔ ﻹﺣﻴﺎﺀ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﻭﺍﺳﺘﺮﺩﺍﺩ ﺗﺮﺍﺛﻨﺎ ﺍﻟﻄﱯ.
• ﺍﻷﻣﺮﺍﺽ ﺍﻟﱵ ﺗﻌﺎﳉﻬﺎ ﺍﳊﺠﺎﻣﺔ
ﻳﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ ﺃﻣﲑ ﺻﺎﱀ :ﺍﳊﺠﺎﻣﺔ ﺗﺆﺩﻱ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﲢﺴﻦ ﻭﺍﺿـﺢ ﰲ ﻭﻇـﺎﺋﻒ
ﺍﻟﻜﺒﺪ ،ﻭﻣﺮﺽ ﺍﻟﺴﻜﺮ ﻭﻋﻼﺝ ﺿﻐﻂ ﺍﻟﺪﻡ ﺍﳌﺮﺗﻔﻊ ،ﻭﺍﻟﺼﺪﺍﻉ ﺍﻟﻨﺼﻔﻲ ،ﻭﻋﻼﺝ ﻛﺜﲑ ﻣـﻦ
ﺍﻷﻣﺮﺍﺽ ﺍﳉﻠﺪﻳﺔ ،ﻭﺣﺴﺎﺳﻴﺔ ﺍﻟﺼﺪﺭ )ﺍﻟﺮﺑﻮ( ،ﻛﻤﺎ ﺃﻧﲏ ﺣﻘﻘﺖ ﺧﻄﻮﺍﺕ ﻣﻬﻤﺔ ﰲ ﻋـﻼﺝ
ﺍﻷﻃﻔﺎﻝ ﺍﻟﺬﻳﻦ ﻳﻌﺎﻧﻮﻥ ﻣﻦ ﺷﻠﻞ ﳐﻲ ،ﻭﻛﺬﻟﻚ ﺍﻟﺸﻠﻞ ﺍﻟﻨﺼﻔﻲ ﻭﺷﻠﻞ ﺍﻟﻮﺟﻪ؛ ﺣﻴﺚ ﺳﺠﻠﺖ
ﲢﺴﻨﺎ ﻣﻠﺤﻮﻇﺎ ﰲ ﺣﺎﻻﺕ ﻋﺪﻳﺪﺓ ،ﻛﺬﻟﻚ ﺗﻌﺎﰿ ﺯﻳﺎﺩﺓ ﺍﻟﻜﻮﻟﻴﺴﺘﺮﻭﻝ ﰲ ﺍﻟﺪﻡ ،ﻭﺍﻟﻨﻘـﺮﺱ،
ﻭﺍﳋﻤﻮﻝ ،ﻭﺗﻌﻤﻞ ﻋﻠﻰ ﲢﺴﲔ ﻛﺮﺍﺕ ﺍﻟﺪﻡ ﺍﳊﻤﺮﺍﺀ ﻭﺍﻟﺒﻴﻀﺎﺀ ﻭﺍﻟﺼﻔﺎﺋﺢ ﺍﻟﺪﻣﻮﻳﺔ ،ﻭﺃﻣـﺮﺍﺽ
ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﻮﻻﺩﺓ.
ﰒ ﳜﺘﻢ ﺣﺪﻳﺜﻪ ﰲ ﺍﳊﻮﺍﺭ ﺍﻟﺬﻱ ﺃﺟﺮﻱ ﻣﻌﻪ ﺑﻨﺼﻴﺤﺔ ﻳﻘﺪﻣﻬﺎ ﻟﻸﻃﺒﺎﺀ ﻭﺍﳊﺠﺎﻣﲔ ﻭﺍﳌﺮﺿـﻰ
ﻗﺎﺋﻼ:
ﺃﻭﻻ :ﻟﻸﻃﺒﺎﺀ :ﺃﻥ ﻳﻘﻮﻣﻮﺍ ﺬﺍ ﺍﻟﻌﻤﻞ ﻭﻻ ﻳﺪﻋﻮﻩ ﻟﻐﲑﻫﻢ ﻓﻬﻢ ﺃﺣﻖ ﺍﻟﻨﺎﺱ ﺑـﻪ ،ﻭﻟﻴﺘـﺬﻛﺮﻭﺍ
ﲨﻴﻌﺎ ﻗﻮﻝ ﺍﺑﻦ ﻗﺪﺍﻣﺔ ﺍﳌﻘﺪﺳﻲ ﰲ ﻛﺘﺎﺑﻪ "ﻣﻨﻬﺎﺝ ﺍﻟﻘﺎﺻﺪﻳﻦ"» :ﻗﺮﻳﺔ ﺑﻼ ﺣﺠﺎﻡ ﺁﰒ ﺃﻫﻠﻬﺎ«،
ﻷﻧﻪ ﻭﺿﻌﻬﺎ ﺿﻤﻦ ﻓﺮﻭﺽ ﺍﻟﻜﻔﺎﻳﺔ ،ﻭﺃﺣﺬﺭ ﻛﻞ ﻣﻦ ﻗﺮﺃ ﻭﺭﻳﻘﺎﺕ ﻋﻨﻬﺎ ﺃﻭ ﲰﻊ ﺷـﺮﻳﻄﺎ ﺃﻥ
ﳚﺮﻱ ﺍﳊﺠﺎﻣﺔ؛ ﻷﻥ ﺟﺴﺪ ﺍﻹﻧﺴﺎﻥ ﺃﻣﺎﻧﺔ ﺳﻴﺴﺄﻝ ﻋﻨﻪ ﻣﻦ ﳚﺘﺮﺉ ﻋﻠﻴﻪ.
ﺛﺎﻧﻴﺎ :ﻟﻠﺤﺠﺎﻣﲔ :ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﰲ ﺍﻟﻔﻘﻪ :ﻣﻦ ﻳﺸﺘﻬﺮ ﻋﻨﻪ ﺍﻟﻄﺐ ﻓﻬﻮ ﺿﺎﻣﻦ ،ﻓﻠﺬﻟﻚ ﻣـﻦ
ﻳﺘﺼﺪﻯ ﻷﻣﻮﺭ ﺍﻟﻄﺐ ﻭﻫﻮ ﻟﻴﺲ ﺑﻄﺒﻴﺐ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺘﺤﻤﻞ ﺍﻟﻌﻀﻮ ﺍﻟﺘﺎﻟﻒ ﺃﻭ ﺍﻟﻨﻔﺲ ﺍﳌﺰﻫﻘﺔ،
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ﻭﺇﻥ ﻛﺎﻥ ﻭﻻﺑﺪ ﻓﻌﻠﻰ ﺍﳊﺠﺎﻡ ﺃﻥ ﻳﺘﺼﺪﻯ ﻟﻸﻣﺮﺍﺽ ﺍﻟﺒﺴﻴﻄﺔ ،ﻭﺃﻥ ﻳﺴﺘﺨﺪﻡ ﺃﺩﻭﺍﺕ ﻣﻌﻘﻤـﺔ
ﻭﳌﺮﺓ ﻭﺍﺣﺪﺓ ﻓﻘﻂ ،ﻭﺃﻥ ﻳﺴﺘﺨﺪﻡ ﺍﳌﺸﺮﻁ ﺍﻟﻄﱯ ﺍﳌﻌﻘﻢ ﻭﻳﺮﺗﺪﻱ ﺍﻟﻘﻔﺎﺯﻳﻦ ﲪﺎﻳﺔ ﻟﻨﻔﺴﻪ ﻣـﻦ
ﺃﻣﺮﺍﺽ ﺍﻟﺪﻡ ،ﻭﻳﺘﺨﻠﺺ ﻣﻦ ﺍﻟﺪﻡ ﺍﳋﺎﺭﺝ ﻃﺒﻘﺎ ﻟﻘﻮﺍﻧﲔ ﺍﻟﺒﻴﺌﺔ ﰲ ﺍﻟـﺘﺨﻠﺺ ﻣـﻦ ﺍﻟﻨﻔﺎﻳـﺎﺕ
ﺍﻟﻄﺒﻴﺔ ،ﺇﺫ )ﻻ ﺿﺮﺭ ﻭﻻ ﺿﺮﺍﺭ(.
ﺛﺎﻟﺜﺎ :ﻟﻠﻤﺮﺿﻰ ﺃﻗﻮﻝ :ﺗـﺬﻛﺮﻭﺍ ﻗـﻮﻝ ﺍﷲ ﺗﻌـﺎﱃ﴿ :ﻭﺇﺫﺍ ﻣﺮﺿـﺖ ﻓﻬـﻮ ﻳـﺸﻔﲔ﴾
]ﺍﻟﺸﻌﺮﺍﺀ.[٨٠:ﺍﺗﺒﻌﻮﺍ ﺳﻨﺔ ﺍﻟﻨﱯ - -ﻓﻔﻴﻬﺎ ﺍﳋﲑ ﺍﻟﻜﺜﲑ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ.
ﻭﰲ ﺩﺭﺍﺳﺎﺕ ﺃﺧﺮﻯ ﻭﺃﲝﺎﺙ ﻋﻠﻤﻴﺔ ﻧﺸﺮ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺍﻟﻨﺖ ﺟﺎﺀ ﻓﻴﻬﺎ ﻣﺎ ﻳﻠﻲ:
• ﺃﺛﺮ ﺍﳊﺠﺎﻣﺔ ﻋﻠﻰ ﺍﻟﻜﺒﺪ
ﺍﻟﻜﺒﺪ ﻫﻮ ﺍﳌﺴﺌﻮﻝ ﻋﻦ ﺇﻧﺘﺎﺝ ﺍﻟﱪﻭﺗﲔ ﺍﻟﻼﺯﻡ ﻻﺳﺘﻤﺮﺍﺭ ﺍﳊﻴﺎﺓ ﻭﺍﻟﻨﻤﻮ ،ﳑﺎ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﺘﻐﻠﺐ
ﻋﻠﻰ ﺍﻻﻟﺘﻬﺎﺑﺎﺕ ﺍﻟﻜﺒﺪﻳﺔ ﺍﻟﱵ ﺗﺼﻴﺒﻪ ،ﻭﺻﺪ ﻛﻞ ﺍﻷﻣﺮﺍﺽ ﺍﻟﱵ ﻗﺪ ﺗﺼﻴﺒﻪ ،ﺫﻟﻚ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ
ﺍﺭﺗﻔﺎﻉ ﺗﻮﺗﺮ ﻭﺭﻳﺪ ﺍﻟﺒﺎﺏ ﻭﻣﺎ ﻳﻨﺸﺄ ﻋﻨﻪ ﻣﻦ ﻣﺸﻜﻼﺕ ﻛﺜﲑﺓ ﻭﺧﻄﲑﺓ.
ﻳﻘﻮﻝ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ /ﺃﲪﺪ ﻏﻴﺎﺙ ﺟﺒﻘﺠﻲ ﺍﻷﺧﺼﺎﺋﻲ ﺑﺎﳉﺮﺍﺣﺔ ﺍﻟﻌﺼﺒﻴﺔ ﺍﻬﺮﻳـﺔ )ﻣـﻦ
ﻫﻮﻟﻨﺪ( :ﺇ ﱠﻥ ﺗﻄﺒﻴﻖ ﺍﳊﺠﺎﻣﺔ ،ﻛﻤﺎ ﺃﻭﺻﻲ ﺎ ﻫﻮ ﻣﺪﺧﻞ ﺻﺮﻳﺢ ﻭﻭﺍﺿﺢ ﺇﱃ ﺍﻟﺼﺤﺔ ﻭﺍﻟﻌﺎﻓﻴﺔ
ﺍﻟﺘﺎﻣﺔ ..ﳝﺪ ﺍﻹﻧﺴﺎﻥ ﺑﻘﺪﺭﺓ ﻭﻃﺎﻗﺔ ﻋﻈﻤﻰ ﻋﻦ ﻃﺮﻳﻖ ﻓﺘﺢ ﺃﻭ ﺗﻨﻈﻴﻒ ﺍﻷﻭﻋﻴﺔ ﺍﻟﺪﻣﻮﻳﺔ ﺍﻟﺪﻗﻴﻘﺔ
ﺍﻟﱵ ﻳﺮﻛﺪ ﺩﺍﺧﻠﻬﺎ ﺍﻟﺪﻡ ﻭﻳﺸﻜﻞ ﺗﺮﺳﺒﺎ ﻋﻠﻰ ﺟﺪﺭﺍﺎ ،ﻭﻫﺬﺍ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺆﺩﻳﺔ ﻷﻣـﺮﺍﺽ
ﺍﻟﺸﻘﻴﻘﺔ )ﺍﻟﺼﺪﺍﻉ ﺍﻟﻨﺼﻔﻲ( ﻭﺍﻟﻘﻠﺐ ﻭﺍﻟﻜﺒﺪ ﻭﻏﲑﻫﺎ ﻣﻦ ﺃﻣﺮﺍﺽ ﻫﺬﺍ ﺍﻟﻌﺼﺮ .ﺍﻫـ.
• ﺃﺛﺮ ﺍﳊﺠﺎﻣﺔ ﻋﻠﻰ ﺍﳌﻨﺎﻋﺔ
ﻋﻤﻠﻴﺔ ﺍﳊﺠﺎﻣﺔ ﺗﺰﻳﺪ ﻣﻦ ﻗﻮﺓ ﺟﻬﺎﺯ ﺍﳌﻨﺎﻋﺔ ﻟﺰﻳﺎﺩﺓ ﻧﺸﺎﻁ ﺍﳉﻤﻠﺔ ﺍﻟﺸﺒﻜﻴﺔ ﺍﻟﺒﻄﺎﻧﻴﺔ ،ﻛﻤـﺎ ﺃﻥ
ﺍﻟﺘﺮﻭﻳﺔ ﺍﻟﺪﻣﻮﻳﺔ ﺍﳉﻴﺪﺓ ﻟﻠﻨﺴﻴﺞ ﻭﺍﻷﻋﻀﺎﺀ ﻣﻦ ﺷﺄﺎ ﺭﻓﻊ ﻣﻨﺎﻋﺔ ﺍﳉﺴﻢ ﺑﺴﺒﺐ ﻛﺜﺮﺓ ﺗﻌـﺮﺽ
ﺍﻟﻌﺎﻣﻞ ﺍﳌﻤﺮﺽ ﻟﻌﻨﺎﺻﺮ ﺟﻬﺎﺯ ﺍﳌﻨﺎﻋﺔ ،ﺇﻥ ﺍﻷﻧﺘﺮﻓﲑﻭﻥ ﺃﺳﺮﻉ ﺧﻂ ﺩﻓﺎﻋﻲ ﻳﺘﻢ ﺗﻜﻮﻳﻨﻪ ﻭﺇﻓﺮﺍﺯﻩ
ﺑﻌﺪ ﺗﻌﺮﺽ ﺍﳉﺴﻢ ﻷﻱ ﻓﲑﻭﺱ.
ﻳﻘﻮﻝ ﺍﻟﱪﻭﻓﻴﺴﻮﺭ )ﻛﺎﻧﺘﻞ( :ﺇﻥ ﺍﻟﻜﺮﻳﺎﺕ ﺍﻟﺒﻴﺾ ﺗﺴﺘﻄﻴﻊ ﺇﻧﺘﺎﺝ ﺍﻷﻧﺘﺮﻓﲑﻭﻥ ﲟﻌﺪﻝ ﻳﺰﻳﺪ ﻋﻠﻰ
ﻋﺸﺮﺓ ﺃﺿﻌﺎﻑ ﳑﺎ ﺗﺘﺠﻪ ﺧﻼﻳﺎ ﺍﳉﺴﻢ .ﺍﻫـ.
٣٩٩
ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﳊﺠﺎﻣﺔ ﲢﺎﻓﻆ ﻋﻠﻰ ﺍﻟﻜﺮﻳﺎﺕ ﺍﻟﺒﻴﺾ ﻭﺗﻨﺸﻂ ﺇﻧﺘﺎﺟﻬﺎ ﳑﺎ ﻳﺴﺎﻋﺪ ﻋﻠـﻰ ﲢﺮﻳـﺮ
ﺍﻷﻧﺘﺮﻓﲑﻭﻥ ﺑﻜﻤﻴﺎﺕ ﻛﺎﻓﻴﺔ ﳌﻮﺍﺟﻬﺔ ﺍﻟﻔﲑﻭﺱ ﺍﻟﻜﺒﺪﻱ ﺃﻭ ﺍﳋﻼﻳﺎ ﺍﻟﺴﺮﻃﺎﻧﻴﺔ.
• ﺃﺛﺮ ﺍﳊﺠﺎﻣﺔ ﻋﻠﻰ ﺍﻟﻘﻠﺐ ﻭﺍﳋﺜﺮﺍﺕ ﺍﻟﺪﻣﻮﻳﺔ
ﺇﻧﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ،ﻭﰲ ﻛﻞ ﻳﻮﻡ ﻧﺴﻤﻊ ﻋﻦ ﺍﳌﻮﺕ ﺍﻟﻔﺠﺎﺋﻲ ﻭﺍﻟـﺸﻠﻞ ،ﻭﻫـﺬﺍ ﻳﻌـﺰﻯ ﺇﱃ
ﺣﺪﻭﺙ ﺍﳉﻠﻄﺎﺕ ،ﻭﺍﻟﱵ ﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ﲡﻤﻊ ﻣﻦ ﺍﻟﻜﺮﻳﺎﺕ ﺍﳊﻤﺮ ﻭﺍﻟﺒﻴﺾ ﻭﺍﻷﻟﻴﺎﻑ ﺗﺮﺗﺺ
ﻋﻨﺪ ﺗﻔﺮﻋﺎﺕ ﺍﻟﺸﺮﺍﻳﲔ ﻟﺘﺸﻜﻞ ﺑﻮﻏﺔ ﺃﻭ ﻛﻴﺲ ،ﻭﺳﺒﺐ ﺣﺪﻭﺛﻬﺎ ﺍﻟﺮﺋﻴﺲ ﻫﻮ ﺍﺭﺗﻔﺎﻉ ﺿـﻐﻂ
ﺍﻟﺪﻡ ،ﻭﻟﻌﻤﻠﻴﺔ ﺍﳊﺠﺎﻣﺔ ﺩﻭﺭ ﻛﺒﲑ ﰲ ﺍﻟﻮﻗﺎﻳﺔ ﻣﻨﻬﺎ ،ﻓﺎﳊﺠﺎﻣﺔ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳـﺚ
ﺗﻘﻲ ﻣﻦ ﺗﺒﻴﻎ ﺍﻟﺪﻡ ،ﻭﻣﻌﲎ )ﺗﺒﻴﻎ ﺍﻟﺪﻡ( ﺍﻟﺘﻬﻴﺞ ﻭﺍﻟﺰﻳﺎﺩﺓ ،ﻭﻫﺬﺍ ﺍﻟﻮﺻﻒ ﻳﻨﻄﺒﻖ ﺃﻳـﻀﺎ ﻋﻠـﻰ
ﺍﺭﺗﻔﺎﻉ ﺍﻟﺘﻮﺗﺮ ﺍﻟﺸﺮﻳﺎﱐ ﻭﻓﺮﻁ ﺍﻟﻜﺮﻳﺎﺕ ﺍﳊﻤﺮ ﺍﳊﻘﻴﻘﻲ.
ﻭﺑﻌﺪ ،ﻓﻤﺎ ﻳﺰﺍﻝ ﺑﻌﺾ ﺍﻷﻃﺒﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻳﺘﻨﻜﺮﻭﻥ ﳌﺎ ﺟﺎﺀ ﰲ ﺍﻟﻄـﺐ ﺍﻟﻨﺒـﻮﻱ ،ﻭﻳـﺼﻔﻮﻧﻪ
ﺑﺎﳋﺮﺍﻓﺔ ،ﻭﺃﻥ ﻣﻦ ﻳﻠﺠﺄ ﺇﱃ ﺍﻟﺘﺪﺍﻭﻱ ﺑﻪ ﺧﺮﺍﰲ ،ﻭﺑﻌﻀﻬﻢ ﻳﺘﺸﺪﻕ ﻭﻳﺴﺘﺪﻝ ﻟﺘﻨﻜﺮﻩ ﲝـﺪﻳﺚ:
)ﺃﻧﺘﻢ ﺃﻋﻠﻢ ﺑﺄﻣﻮﺭ ﺩﻧﻴﺎﻛﻢ( .ﻧﺎﻓﻴﺎ ﲨﻠﺔ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻹﺳﻼﻡ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ،ﻓﺈﻥ ﺷـﺮﻉ ﺍﷲ
ﺗﻌﺎﱃ ﱂ ﻳﻬﻤﻞ ﺷﻴﺌﺎ ﻻ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﻣﻦ ﺃﻣﻮﺭ ﺍﻵﺧﺮﺓ ،ﺑﻞ ﻗﺎﻝ ﺭﺑﻨﺎ ﺳـﺒﺤﺎﻧﻪ﴿ :ﻣـﺎ
ﻓﺮﻃﻨﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺷﻲﺀ﴾ ،ﻭﻗﺎﻝ ﻋﻦ ﻧﺒﻴﻪ ﴿ :- -ﻭﻣﺎ ﻳﻨﻄﻖ ﻋﻦ ﺍﳍﻮﻯ﴿ ﴾٣ﺇﻥ ﻫﻮ
ﺇﻻ ﻭﺣﻲ ﻳﻮﺣﻰ﴾ ]ﻟﻨﺠﻢ ،[٣:ﺑﻞ ﻳﺘﺒﺠﺢ ﺑﻌﻀﻬﻢ ﻭﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﻮﺻﻔﺎﺕ ﺍﻟﻄﺒﻴﺔ ﺍﻟﱵ ﻭﺻﻔﻬﺎ
ﺭﺳﻮﻝ ﺍﷲ - -ﱂ ﻳﺼﻔﻬﺎ ﻋﻠﻰ ﺃﺎ ﻭﺣﻲ ،ﻭﺇﳕﺎ ﻭﺻﻔﻬﺎ ﻋﻠﻰ ﺃﻧﻪ ﺣﻜﻴﻢ ﻣـﻦ ﺣﻜﻤـﺎﺀ
ﺯﻣﺎﻧﻪ ﻋﺮﻑ ﺍﻟﺘﺠﺮﺑﺔ ﻓﻴﻬﺎ ﻓﻮﺻﻔﻬﺎ﴿ ،ﻣﺎ ﳍﻢ ﺑﻪ ﻣﻦ ﻋﻠﻢ ﻭﻻ ﻵﺑﺎﺋﻬﻢ ﻛﱪﺕ ﻛﻠﻤﺔ ﲣﺮﺝ ﻣﻦ
ﺃﻓﻮﺍﻫﻬﻢ ﺇﻥ ﻳﻘﻮﻟﻮﻥ ﺇﻻ ﻛﺬﺏ﴾ ]ﺍﻟﻜﻬﻒ.[٥:
ﻭﻟﻘﺪ ﻗﺎﻝ - -ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ --ﻋﻨﺪﻣﺎ ﺳﺄﻟﻪ ﻋﻦ ﻛﺘﺎﺑﺔ ﻛـﻞ ﻣـﺎ
ﻳﻘﻮﻝ) :ﺍﻛﺘﺐ ﻓﻮﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻣﺎ ﳜﺮﺝ ﻣﻨﻪ ﺇﻻ ﺣﻖ(.
٤٠٠
ﻓﻜﻞ ﻣﺎ ﺻﺢ ﻋﻨﻪ - -ﺣﻖ ﻭﺻﺪﻕ ﻭﻭﺣﻲ ،ﻭﺃﻣﺎ ﻏﲑﻩ ﻓﻤﻬﻤﺎ ﺑﻠﻎ ﻣﻦ ﺍﻟﺘﺨﺼﺺ ﻓﺈﳕـﺎ
ﻋﻠﻤﻪ ﲡﺎﺭﺏ ﻭﻇﻨﻮﻥ ،ﻭﳓﻦ ﻧﺼﺪﻕ ﺍﻷﻃﺒﺎﺀ ﻓﻴﻤﺎ ﻳﻘﻮﻟﻮﻥ ،ﻓﺘـﺼﺪﻳﻘﻨﺎ ﻧﺒﻴﻨـﺎ - -ﹶﺃﻭﱃ،
ﻭﻗﺒﻮﻝ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﻣﻦ ﻋﻨﺪ ﺭﺑﻪ ﺃﺣﻖ.١٠٠٨
-٥ﺍﻟﻌﻼﺝ ﺑﺎﻟﺪﻋﺎﺀ ﻭﺍﻟﺮﻗﻰ .
ﺲ ﺍﹾﻟ ﻤ ﱢﻜ ﻰ ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ ﺩ ِﺧ ﹶﻞ ﻋﻠﹶﻰ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ - -ﺑِﺎﺑﻨ ﻰ ﺟ ﻌ ﹶﻔ ِﺮ ﺑـ ِﻦ ﹶﺃﺑِـﻰ ﻋﻦ ﺣ ﻤﻴ ِﺪ ﺑ ِﻦ ﹶﻗﻴ ٍ
ﺿﻨﺘ ﻬﻤﺎ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ِﺇﻧـ ﻪ
ﺖ ﺣﺎ ِ
ﺿﻨِﺘ ِﻬﻤﺎ » ﻣﺎ ﻟِﻰ ﹶﺃﺭﺍ ﻫﻤﺎ ﺿﺎ ِﺭ ﻋﻴ ِﻦ « .ﹶﻓﻘﹶﺎﹶﻟ ﺐ ﹶﻓﻘﹶﺎ ﹶﻝ ِﻟﺤﺎ ِ ﻃﹶﺎِﻟ ٍ
ﻚ .ﹶﻓﻘﹶﺎ ﹶﻝ
ﻚ ِﻣ ﻦ ﹶﺫِﻟ ﺴﺘ ﺮِﻗ ﻰ ﹶﻟ ﻬﻤﺎ ِﺇ ﱠﻻ ﺃﹶﻧﺎ ﹶﻻ ﻧ ﺪﺭِﻯ ﻣﺎ ﻳﻮﺍِﻓ ﹸﻘ
ﻉ ِﺇﹶﻟﻴ ِﻬﻤﺎ ﺍﹾﻟ ﻌﻴ ﻦ ﻭﹶﻟ ﻢ ﻳ ﻤﻨ ﻌﻨﺎ ﹶﺃ ﹾﻥ ﻧ
ﺴ ﺮ
ﺗ
ﺴﺒ ﹶﻘﺘ ﻪ ﺍﹾﻟ ﻌﻴ ﻦ «.١٠٠٩
ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » - -ﺍ ﺳﺘ ﺮﻗﹸﻮﺍ ﹶﻟ ﻬﻤﺎ ﹶﻓِﺈﻧ ﻪ ﻟﹶ ﻮ ﺳﺒ ﻖ ﺷ ﻰ ٌﺀ ﺍﹾﻟ ﹶﻘ ﺪ ﺭ ﹶﻟ
ﷲِ ،ﺇ ﱠﻥ ﺖ :ﻳﺎ ﺭﺳـﻮ ﹶﻝ ﺍ ِ ﷲ ،ﹶﻓﻘﹶﺎﹶﻟ ﺕ ِﺑ ﻮﹶﻟ ِﺪﻫﺎ ِﺇﻟﹶﻰ ﺭﺳﻮ ِﻝ ﺍ ِ ﺱ ؛ ﹶﺃ ﱠﻥ ﺍ ﻣ ﺮﺃﹶ ﹰﺓ ﺟﺎ َﺀ ﻭ ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﺻ ﺪ ﺭ ﻩ،
ﷲ ﺴ ﺢ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺴ ﺪ ﻋﹶﻠﻴﻨﺎ ﹶﻃﻌﺎ ﻣﻨﺎ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﻤ ِﺑ ِﻪ ﹶﻟ ﻤﻤﺎ ،ﻭِﺇﻧ ﻪ ﻳ ﹾﺄ ﺧ ﹸﺬ ﻩ ِﻋﻨ ﺪ ﹶﻃﻌﺎ ِﻣﻨﺎ ،ﹶﻓﻴ ﹾﻔ ِ
ﺠ ﺮ ِﻭ ﺍ َﻷ ﺳ ﻮ ِﺩ ،ﻓﹶﺴﻌﻰ.١٠١٠ ﺝ ِﻣ ﻦ ﻓِﻴ ِﻪ ِﻣﹾﺜ ﹸﻞ ﺍﹾﻟ ﺨ ﺮ
ﻭ ﺩﻋﺎ ﹶﻟ ﻪ ،ﹶﻓﹶﺜ ﻊ ﹶﺛ ﻌ ﹰﺔ ،ﹶﻓ
ﺖ ِﻣ ﻦ ﺍﻟﻨِﺒ ﻲ ﹶﺛﻠﹶﺎﹶﺛ ﹶﺔ ﻭ ﻋ ﻦ ﻋ ﻤ ﺮ ﺑ ِﻦ ﻋﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ ِﻦ ﻳ ﻌﻠﹶﻰ ﺑ ِﻦ ﻣ ﺮ ﹶﺓ ،ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ،ﻋ ﻦ ﺟ ﺪ ِﻩ ،ﻗﹶﺎ ﹶﻝ :ﺭﹶﺃﻳ
ﺖ ﻣ ﻌ ﻪ ﻓِﻲ ﹶﻃﺮِﻳ ِﻖ ﻣ ﱠﻜ ﹶﺔ ،ﹶﻓ ﻤ ﺮ ﺑِﺎ ﻣ ﺮﹶﺃ ٍﺓ ﻣ ﻌﻬﺎ ﺍﺑ ﻦ ﹶﻟﻬﺎِ ،ﺑ ِﻪ ﹶﻟ ﻤ ﻢ ،ﻣﺎ
ﹶﺃ ﺷﻴﺎ َﺀ ﻣﺎ ﺭﺁﻫﺎ ﹶﺃ ﺣ ﺪ ﹶﻗﺒﻠِﻲ :ﹸﻛﻨ
ﺕ
ﺖ ﺩ ﻋ ﻮ ﺖ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ،ﺍﺑﻨِﻲ ﻫﺬﹶﺍ ﹶﻛﻤﺎ ﺗﺮﻯ ،ﹶﻓﻘﹶﺎ ﹶﻝِ" :ﺇ ﹾﻥ ِﺷﹾﺌ ِ ﺖ ﹶﻟ ﻤﻤﺎ ﹶﺃ ﺷ ﺪ ِﻣﻨ ﻪ ،ﹶﻓﻘﹶﺎﹶﻟ
ﺭﹶﺃﻳ
ﺐ ﻫـﺬﹶﺍ "، ﹶﻟ ﻪ " ،ﹶﻓ ﺪﻋﺎ ﹶﻟ ﻪ ،ﹸﺛ ﻢ ﻣﻀﻰ ﹶﻓ ﻤ ﺮ ﻋﻠﹶﻰ ﺑ ِﻌ ٍﲑ ﻧﺎ ﺩ ِﺟﺮﺍﻧ ﻪ ﻳ ﺮﻏﹸﻮ ،ﹶﻓﻘﹶﺎ ﹶﻝ " :ﻋﹶﻠ ﻲ ﺑِـﺼﺎ ِﺣ ِ
ﺕ ﹶﺃﺭﺍﺩﻭﺍ ﹶﺃ ﹾﻥ ﺖ ِﻋﻨ ﺪ ﻫ ﻢ ﻓﹶﺎﺳـﺘ ﻌ ﻤﻠﹸﻮﻧِﻲ ،ﺣﺘـﻰ ِﺇﺫﹶﺍ ﹶﻛﺒِـ ﺮ ﺠ
ﹶﻓﺠِﻲ َﺀ ِﺑ ِﻪ ،ﹶﻓﻘﹶﺎ ﹶﻝ " :ﻫﺬﹶﺍ ﻳﻘﹸﻮ ﹸﻝ ﻧِﺘ
ﺠﺘ ِﻤﻌﺎ
ﺐ ،ﹶﻓ ﻤ ﺮ ﻫﻤﺎ ﹶﻓ ﹾﻠﺘ
ﺠ ﺮﺗﻴ ِﻦ ﻣﺘ ﹶﻔ ﺮﹶﻗﺘﻴ ِﻦ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﻟِﻲ" :ﺍ ﹾﺫ ﻫ
ﺤﺮﻭﻧِﻲ ".ﻗﹶﺎ ﹶﻝ :ﺛﹸ ﻢ ﻣﻀﻰ ﹶﻓ ﺮﺃﹶﻯ ﺷ ﻳﻨ
ﺼِﺒ ﻲ ﻭﻫـ ﻮ ﻑ ﻣ ﺮ ﻋﻠﹶﻰ ﺍﻟ ﺼ ﺮ
ﻟِﻲ ".ﻗﹶﺎ ﹶﻝ :ﻓﹶﺎ ﺟﺘ ﻤ ﻌﺘﺎ ،ﹶﻓ ﹶﻘﻀﻰ ﺣﺎ ﺟﺘ ﻪ ،ﻗﹶﺎ ﹶﻝ :ﹸﺛ ﻢ ﻣﻀﻰ ﹶﻓﻠﹶﻤﺎ ﺍﻧ
ﺖ :ﻣﺎ ﻋﺎ ﺩ ِﺇﹶﻟﻴ ِﻪ ﺷـ ﻲ ٌﺀ
ﺸﻴ ِﻦ ،ﻭﻗﹶﺎﹶﻟ
ﺕ ﹶﻟ ﻪ ﹶﻛﺒ
ﺕ ﹸﺃ ﻣ ﻪ ﹶﺃ ﹾﻛﺒﺸﺎ ،ﹶﻓﹶﺄ ﻫ ﺪ
ﺼﺒﻴﺎ ِﻥ ﻭﹶﻗ ﺪ ﻫﻴﹶﺄ
ﺐ ﻣﻊ ﺍﻟ
ﻳ ﹾﻠ ﻌ
=&lang١١٤٥http://www.quranway.net/index.aspx?function=Item&id= - ١٠٠٨
- ١٠٠٩ﻣﻮﻃﺄ ﻣﺎﻟﻚ -ﺍﳌﻜﱰ ( ١٧١٦) -ﺻﺤﻴﺢ ﻟﻐﲑﻩ -ﺍﻟﻀﺎﺭﻉ :ﳓﻴﻞ ﺍﳉﺴﻢ
- ١٠١٠ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( (٢١٣٣)(٦٣٤ / ١) -ﺣﺴﻦ ﻟﻐﲑﻩ
٤٠١
ِﻣ ﻦ ﺍﻟﱠﻠ ﻤ ِﻢ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓﻘﹶﺎ ﹶﻝ ﺭ ﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ " :ﻣﺎ ِﻣﻦ ﺷ ﻲ ٍﺀ ِﺇﻟﱠﺎ ﻳ ﻌﹶﻠ ﻢ ﹶﺃﻧﻲ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪِ ،ﺇﻟﱠﺎ ﹶﻛ ﹶﻔ ﺮ ﹸﺓ -
ﺲ ". ١٠١١ﺠ ﻦ ﻭﺍﹾﻟِﺈﻧ ِ
ﺴ ﹶﻘ ﹸﺔ -ﺍﹾﻟ ِ
ﹶﺃ ﻭ ﹶﻓ
ﺍﻟﻠﻤﻢ :ﻃﺮﻑ ﻣﻦ ﺍﳉﻨﻮﻥ ﺃﻭ ﺍﳌﺲ ﻳﻌﺘﺮﻱ ﺍﻹﻧﺴﺎﻥ
ﺍﻟﺒﻌﲑ :ﻣﺎ ﺻﻠﺢ ﻟﻠﺮﻛﻮﺏ ﻭﺍﳊﻤﻞ ﻣﻦ ﺍﻹﺑﻞ ،ﻭﺫﻟﻚ ﺇﺫﺍ ﺍﺳﺘﻜﻤﻞ ﺃﺭﺑﻊ ﺳـﻨﻮﺍﺕ ،ﻭﻳﻘـﺎﻝ
ﻟﻠﺠﻤﻞ ﻭﺍﻟﻨﺎﻗﺔ
ﺍﳉﺮﺍﻥ :ﺑﺎﻃﻦ ﺍﻟﻌﻨﻖ
ﺍﻟﻨﺤﺮ :ﺍﻟﺬﺑﺢ
ﺍﻟﻜﺒﺶ :ﺍﻟﺬﻛﺮ ﺃﻭ ﺍﻟﻔﺤﻞ ﻣﻦ ﺍﻟﻀﺄﻥ
ﺇﻟﻴﻚ ﺑﻌﺾ ﺍﻟﺮﻗﻰ ﺍﳌﺴﻨﻮﻧﺔ ،ﻭﺍﳌﺴﺘﺤﺒﺔ ،ﻫﻲ ﻛﻤﺎ ﻳﻠﻲ :
ﻉ ﹸﻛﱢﻠﻬﺎ ،ﹶﺃ ﹾﻥ ﻳﻘﹸﻮﻟﹸـﻮﺍ:
ﺤﻤﻰ ،ﻭ ِﻣ ﻦ ﺍ َﻷ ﻭﺟﺎ ِ ﺱ ،ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ﻛﹶﺎ ﹶﻥ ﻳ ﻌﱢﻠ ﻤ ﻬ ﻢ ِﻣ ﻦ ﺍﹾﻟ ﻋ ِﻦ ﺍﺑ ِﻦ ﻋﺒﺎ ٍ
ﻕ ﻧﻌﺎ ٍﺭ ،ﻭ ِﻣ ﻦ ﺷ ﺮ ﺣ ﺮ ﺍﻟﻨﺎ ِﺭ.١٠١٢
ﷲ ﺍﹾﻟ ﹶﻜِﺒ ِﲑ ،ﹶﺃﻋﻮ ﹸﺫ ﺑِﺎﻟﱠﻠ ِﻪ ﺍﹾﻟ ﻌﻈِﻴ ِﻢِ ،ﻣ ﻦ ﺷ ﺮ ِﻋ ﺮ ٍ
ﺴ ِﻢ ﺍ ِ
ِﺑ
ﻋﺮﻕ ﻧﻌﺎﺭ :ﻧﻌﺮ ﺍﻟﻌﺮﻕ ﺑﺎﻟﺪﻡ :ﺇﺫﺍ ﺍﺭﺗﻔﻊ ﻭﻋﻼ.
ﺖ ِﺑ ِﻪ ﹶﻗ ﺮ ﺣ ﹲﺔ
ﺸ ﻰ َﺀ ِﻣﻨ ﻪ ﹶﺃ ﻭ ﻛﹶﺎﻧ
ﺸ ﹶﺔ ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ - -ﻛﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ ﺍ ﺷﺘﻜﹶﻰ ﺍ ِﻹﻧﺴﺎ ﹸﻥ ﺍﻟ ﻭ ﻋ ﻦ ﻋﺎِﺋ
ﺽ ﹸﺛ ﻢ ﺭﹶﻓ ﻌﻬﺎ » ﺑِﺎ ﺳ ِﻢ ﺿ ﻊ ﺳ ﹾﻔﻴﺎ ﹸﻥ ﺳﺒﺎﺑﺘ ﻪ ﺑِﺎ َﻷ ﺭ ِ
ﺻﺒ ِﻌ ِﻪ ﻫ ﹶﻜﺬﹶﺍ ﻭ ﻭ
ﺡ ﻗﹶﺎ ﹶﻝ ﺍﻟﻨِﺒ ﻰ ِ - -ﺑِﺈ
ﹶﺃ ﻭ ﺟ ﺮ
ﺸﻔﹶﻰ ِﺑ ِﻪ ﺳﻘِﻴ ﻤﻨﺎ ِﺑِﺈ ﹾﺫ ِﻥ ﺭﺑﻨﺎ «.١٠١٣
ﻀﻨﺎ ِﻟﻴ
ﺿﻨﺎ ِﺑﺮِﻳ ﹶﻘ ِﺔ ﺑ ﻌ ِ
ﺍﻟﱠﻠ ِﻪ ﺗ ﺮﺑ ﹸﺔ ﹶﺃ ﺭ ِ
ﺸ ﹶﺔ -ﺍ ﹶﺃ ﱠﻥ ﺭ ﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ - -ﻛﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ ﹶﺃﺗﻰ ﻣﺮِﻳﻀﺎ -ﹶﺃ ﻭ ﹸﺃِﺗ ﻰ ﺑِـ ِﻪ -ﻗﹶـﺎ ﹶﻝ » ﻭ ﻋ ﻦ ﻋﺎِﺋ
ﺖ ﺍﻟﺸﺎﻓِﻰ ﹶﻻ ِﺷﻔﹶﺎ َﺀ ِﺇ ﱠﻻ ِﺷﻔﹶﺎ ﺅ ﻙِ ،ﺷﻔﹶﺎ ًﺀ ﹶﻻ ﻳﻐﺎ ِﺩ ﺭ ﺳـ ﹶﻘﻤﺎ ﺱ ،ﺍ ﺷﻒِ ﻭﹶﺃﻧ ﺏ ﺍﻟﻨﺎ ِ ﺱ ﺭ ﺐ ﺍﹾﻟﺒﺎ ﹶﺃ ﹾﺫ ِﻫ ِ
«).١٠١٤ﺍﻟﺒﺄﺱ ( :ﺍﻟﺸﺪﺓ ،ﻭﺍﻷﱂ .
ﺚ ،ﹶﻓﹶﻠﻤـﺎ
ﺕ ،ﻭﻳﻨﻔﹸـ ﹸ
ﺴ ِﻪ ﺑِﺎﹾﻟ ﻤ ﻌ ﻮﺫﹶﺍ ِ
ﺸ ﹶﺔ ،ﹶﺃ ﱠﻥ ﺍﻟﻨِﺒ ﻲ ،ﻛﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ ﺍﺷﺘﻜﹶﻰ ﹶﻗ ﺮﹶﺃ ﻋﻠﹶﻰ ﻧ ﹾﻔ ِ ﻭ ﻋ ﻦ ﻋﺎِﺋ
ﺴ ﺢ ﻋﻨ ﻪ ِﺑﻴ ِﺪ ِﻩ ﺭﺟﺎ َﺀ ﺑ ﺮ ﹶﻛِﺘﻬﺎ.١٠١٥
ﺖ ﹶﺃ ﹾﻗ ﺮﹸﺃ ﻋﹶﻠ ﻴ ِﻪ ﻭﹶﺃ ﻣ
ﺍ ﺷﺘ ﺪ ﻭ ﺟ ﻌ ﻪ ﹸﻛﻨ
- ١٠١٥ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ (٥٠١٦) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٥٨٤٤) -ﻭﺻـﺤﻴﺢ ﺍﺑـﻦ ﺣﺒـﺎﻥ / ٧) -
(٢٩٦٣)(٢٣٠
- ١٠١٦ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٢٩٦٤)(٢٣٠ / ٧) -ﺻﺤﻴﺢ
- ١٠١٧ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٢٩٦٥)(٢٣١ / ٧) -ﺻﺤﻴﺢ
- ١٠١٨ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ -ﺍﳌﻜﱰ ( ٥٦٧٠)-ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٦٢٣٣)-
ﺍﳊﺠﻠﺔ :ﺑﻴﺖ ﻛﺎﻟﻘﺒﺔ ﻳﺴﺘﺮ ﺑﺎﻟﺜﻴﺎﺏ ﺗﻜﻮﻥ ﻟﻪ ﺃﺯﺭﺍﺭ ﻛﺒﺎﺭ -ﺍﻟﺰﺭ :ﺑﻴﻀﺔ ﺍﻟﻄﺎﺋﺮ
- ١٠١٩ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٥٨٢٩) -
- ١٠٢٠ﺍﻟ
ﺴﻨ ﻦ ﺍﹾﻟ ﹸﻜﺒﺮﻯ ﻟِﻠﻨﺴﺎﺋِﻲ) (٦٤٤٥ﺻﺤﻴﺢ
- ١٠٢١ﺷﻌﺐ ﺍﻹﳝﺎﻥ ( ٦٦٦)(١٦٩ / ٢) -ﺿﻌﻴﻒ
٤٠٣
-٦ﺍﻟﻌﻼﺝ ﻣﻦ ﺇﺻﺎﺑﺔ ﺍﻟﻌﲔ ﺍﳊﺎﺳﺪﺓ .
ﲔ.١٠٢٢ ﺴ ﹸﻞ ِﻣﻨ ﻪ ﺍﹾﻟ ﻤ ِﻌ ﺿﹸﺄ ﹸﺛ ﻢ ﻳ ﻐﺘ ِ
ﺖ ﻛﹶﺎ ﹶﻥ ﻳ ﺆ ﻣ ﺮ ﺍﹾﻟﻌﺎِﺋ ﻦ ﹶﻓﻴﺘ ﻮ
ﺸ ﹶﺔ ﺍ ﻗﹶﺎﹶﻟ ﻋ ﻦ ﻋﺎِﺋ
ﺴ ﹶﻞ ﹶﺃﺑِﻲ
ﻒ ،ﹶﺃﻧ ﻪ ﺳ ِﻤ ﻊ ﹶﺃﺑﺎ ﻩ ﹶﺃﺑﺎ ﹸﺃﻣﺎ ﻣ ﹶﺔ ،ﻳﻘﹸﻮ ﹸﻝ :ﺍ ﹾﻏﺘ ﺤ ﻤ ِﺪ ﺑﻦِ ﹶﺃﺑِﻲ ﹸﺃﻣﺎ ﻣ ﹶﺔ ﺑ ِﻦ ﺳ ﻬ ِﻞ ﺑ ِﻦ ﺣﻨﻴ ٍ ﻭ ﻋ ﻦ ﻣ
ﺖ ﻋﹶﻠﻴ ِﻪ ،ﻭﻋﺎ ِﻣ ﺮ ﺑ ﻦ ﺭﺑِﻴ ﻌ ﹶﺔ ﻳﻨ ﹸﻈ ﺮ ،ﻗﹶﺎ ﹶﻝ :ﻭﻛﹶﺎ ﹶﻥ ﺳ ﻬ ﹲﻞ ﻉ ﺟﺒ ﹰﺔ ﻛﹶﺎﻧ ﺨ ﺮﺍ ِﺭ ،ﹶﻓﻨ ﺰ
ﻒ ﺑِﺎﹾﻟ
ﺳ ﻬ ﹸﻞ ﺑ ﻦ ﺣﻨﻴ ٍ
ﺖ ﻛﹶﺎﹾﻟﻴ ﻮ ِﻡ ،ﻭ ﹶﻻ ِﺟ ﹾﻠ ﺪ ﻋـ ﹾﺬﺭﺍ َﺀ ﺠ ﹾﻠ ِﺪ ،ﻗﹶﺎ ﹶﻝ :ﹶﻓﻘﹶﺎ ﹶﻝ ﻋﺎ ِﻣ ﺮ ﺑ ﻦ ﺭﺑِﻴ ﻌ ﹶﺔ :ﻣﺎ ﺭﹶﺃﻳ
ﺴ ﻦ ﺍﹾﻟ ِ
ﺾ ﺣ
ﻼ ﹶﺃﺑﻴ
ﺭ ﺟ ﹰ
ﻚ ،ﻭﹶﺃﻧ ﻪ ﹶﻏﻴ ﺮ
ﻼ ﻭ ِﻋ ﷲ ﹶﻓﹶﺄ ﺧﺒ ﺮ ﻩ ﹶﺃ ﱠﻥ ﺳ ﻬ ﹰ
ﻚ ﺳ ﻬ ﹲﻞ ﻣﻜﹶﺎﻧ ﻪ ،ﻓﹶﺎ ﺷﺘ ﺪ ﻭ ﻋ ﹸﻜ ﻪ ،ﹶﻓﹶﺄﺗﻰ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﻓﹶﻮ ِﻋ
ﷲ ،ﹶﻓﹶﺄ ﺧﺒ ﺮ ﻩ ﺳ ﻬ ﹲﻞ ﺍﱠﻟﺬِﻱ ﻛﹶﺎ ﹶﻥ ِﻣ ﻦ ﺷ ﹾﺄ ِﻥ ﻋﺎ ِﻣ ِﺮ ﺑ ِﻦ ﷲ ،ﹶﻓﹶﺄﺗﺎ ﻩ ﺭﺳﻮ ﹸﻝ ﺍ ِﻚ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﺭﺍِﺋ ٍﺢ ﻣ ﻌ
ﺖ ِﺇ ﱠﻥ ﺍﹾﻟ ﻌﻴ ﻦ ﺣ ﻖ ،ﺗ ﻮﺿـ ﹾﺄ ﻼ ﻡ ﻳ ﹾﻘﺘ ﹸﻞ ﹶﺃ ﺣ ﺪ ﹸﻛ ﻢ ﹶﺃﺧﺎ ﻩ ؟ ﹶﺃ ﹶﻻ ﺑ ﺮ ﹾﻛ
ﷲ :ﻋ ﹶ ﺭﺑِﻴ ﻌ ﹶﺔ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺱ.١٠٢٣ ﺲ ِﺑ ِﻪ ﺑ ﹾﺄ
ﷲ ﹶﻟﻴ ﺡ ﺳ ﻬ ﹲﻞ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍ ِ ﺿﹶﺄ ﹶﻟ ﻪ ﻋﺎ ِﻣ ﺮ ﺑ ﻦ ﺭﺑِﻴ ﻌ ﹶﺔ ،ﹶﻓﺮﺍ
ﹶﻟ ﻪ ،ﹶﻓﺘ ﻮ
ﺐ ﺭﺃﹶﻯ ﻱ ﺑـ ِﻦ ﹶﻛﻌـ ٍ ﻒ :ﺇ ﱠﻥ ﻋﺎ ِﻣ ﺮ ﺑ ﻦ ﺭﺑِﻴ ﻌ ﹶﺔ ،ﹶﺃﺧﺎ ﺑﻨِﻲ ﻋ ِﺪ ﻭﻗﺎﻝ ﹶﺃﺑﻮ ﹸﺃﻣﺎ ﻣ ﹶﺔ ﺑ ﻦ ﺳ ﻬ ِﻞ ﺑ ِﻦ ﺣﻨﻴ ٍ
ﺖ ﻛﹶﺎﹾﻟﻴ ﻮ ِﻡ ،ﻭ ﹶﻻ
ﺴ ﹸﻞ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻭﺍﻟﱠﻠ ِﻪ ﻣﺎ ﺭﹶﺃﻳ
ﺨﺮﺍ ِﺭ ﻳ ﻐﺘ ِ
ﷲ ﺑِﺎﹾﻟ ﻒ ﻭ ﻫ ﻮ ﻣ ﻊ ﺭﺳﻮ ِﻝ ﺍ ِ ﺳ ﻬ ﹶﻞ ﺑ ﻦ ﺣﻨﻴ ٍ
ﻚ ﻓِﻲ ﺳ ﻬ ِﻞ ﺑ ِﻦ ﷲ ،ﻫ ﹾﻞ ﹶﻟ ﻂ ﺳ ﻬ ﹲﻞ ،ﹶﻓﹸﺄِﺗ ﻲ ﺍﻟﻨِﺒ ﻲ ،ﹶﻓﻘِﻴ ﹶﻞ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﺨﺒﹶﺄ ٍﺓ ﻗﹶﺎ ﹶﻝ :ﹶﻓﹸﻠِﺒ ﹶ
ِﺟ ﹾﻠ ﺪ ﻣ
ﷲ :ﻫ ﹾﻞ ﺗﺘ ِﻬﻤﻮ ﹶﻥ ِﻣ ﻦ ﹶﺃ ﺣ ٍﺪ ؟ ﻗﹶﺎﻟﹸﻮﺍ :ﻧ ﻌ ﻢ ،ﻋـﺎ ِﻣ ﺮ ﻒ ،ﹶﻻ ﻳ ﺮﹶﻓ ﻊ ﺭﹾﺃ ﺳ ﻪ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ ﺣﻨﻴ ٍ
ﷲ ﺨﺒﹶﺄ ٍﺓ ﹶﻓ ﺪﻋﺎ ﺭﺳـﻮ ﹸﻝ ﺍ ِﺖ ﻛﹶﺎﹾﻟﻴ ﻮ ِﻡ ،ﻭ ﹶﻻ ِﺟ ﹾﻠ ﺪ ﻣ
ﺴ ﹸﻞ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻭﺍﻟﱠﻠ ِﻪ ﻣﺎ ﺭﹶﺃﻳ ﺑ ﻦ ﺭﺑِﻴ ﻌ ﹶﺔ ﺭﺁ ﻩ ﻳ ﻐﺘ ِ
ﺴ ﹶﻞﺴ ﹾﻞ ﹶﻟ ﻪ ﹶﻓ ﻐ
ﻼ ﻡ ﻳ ﹾﻘﺘ ﹸﻞ ﹶﺃ ﺣ ﺪ ﹸﻛ ﻢ ﹶﺃﺧﺎ ﻩ ؟ ﹶﺃ ﹶﻻ ﺗﺒ ﺮ ﻙ ؟ ﺍ ﹾﻏﺘ ِ ﻆ ﻋﹶﻠﻴ ِﻪ ،ﻭﻗﹶﺎ ﹶﻝ :ﻋ ﹶ ﻋﺎ ِﻣ ﺮ ﺑ ﻦ ﺭﺑِﻴ ﻌ ﹶﺔ ﹶﻓﺘ ﻐﻴ ﹶ
ﺱ.
ﺲ ِﺑ ِﻪ ﺑ ﹾﺄ
ﺐ ﹶﻟﻴ ﺡ ﺳ ﻬ ﹲﻞ ﻣ ﻊ ﺍﻟ ﺮ ﹾﻛ ِ ﹶﻟ ﻪ ﻋﺎ ِﻣ ﺮ ،ﹶﻓﺮﺍ
ﺴ ﹸﻞ ﻭ ﺟﻬـ ﻪ ﻓِـﻲ ﺡ ،ﹶﻓﻴ ﺪ ِﺧ ﹶﻞ ﺍﹾﻟﻐﺎ ِﺳ ﹸﻞ ﹶﻛ ﱠﻔﻴ ِﻪ ﺟﻤِﻴﻌﺎ ﻓِﻴ ِﻪ ،ﹸﺛ ﻢ ﻳ ﻐ ِ ﺴ ﹸﻞ ﹶﺃ ﹾﻥ ﻳ ﺆﺗﻰ ﺑِﺎﹾﻟ ﹶﻘ ﺪ ِ ﻗﹶﺎ ﹶﻝ :ﻭﺍﹾﻟ ﻐ
ﺴ ﹸﻞ ﹶﻇ ﻬ ﺮ ﻩ ،ﺛﹸـ ﻢ ﺡ ،ﹸﺛ ﻢ ﻳ ﺪ ِﺧ ﹸﻞ ﻳ ﺪ ﻩ ﹶﻓﻴ ﻐ ِ
ﺻ ﺪ ﺭ ﻩ ﻓِﻲ ﺍﹾﻟ ﹶﻘ ﺪ ِ
ﺴ ﹸﻞ
ﺡ ،ﹸﺛ ﻢ ﻳ ﺪ ِﺧ ﹸﻞ ﻳ ﺪ ﻩ ﺍﹾﻟﻴ ﻤﻨﻰ ،ﹶﻓﻴ ﻐ ِ ﺍﹾﻟ ﹶﻘ ﺪ ِ
ﻑ ﹶﺃﺻﺎِﺑ ِﻌ ِﻪ ِﻣ ﻦ ﹶﻇ ﻬ ِﺮ ﺍﹾﻟﻘﹶـ ﺪ ِﻡ،
ﺴ ﹸﻞ ﺭ ﹾﻛﺒﺘﻴ ِﻪ ،ﻭﹶﺃ ﹾﻃﺮﺍ ﻚ ،ﹸﺛ ﻢ ﻳ ﻐ ِ
ﺴﺮﻯ ﻳ ﹾﻔ ﻌ ﹸﻞ ِﻣﹾﺜ ﹶﻞ ﹶﺫِﻟ ﻳ ﹾﺄ ﺧ ﹸﺬ ِﺑﻴ ِﺪ ِﻩ ﺍﹾﻟﻴ
ﺽ ﺍﻟﱠـﺬِﻱ ﹶﺃﺻـﺎﺑ ﻪ ﻀ ﻌ ﻪ ﺑِﺎ َﻷ ﺭ ِ
ﻚ ﺍ ِﻹﻧﺎ َﺀ ﹶﻗﺒ ﹶﻞ ﹶﺃ ﹾﻥ ﻳ
ﺴﺮﻯ ،ﹸﺛ ﻢ ﻳ ﻌﻄِﻲ ﹶﺫِﻟ ﻚ ﺑِﺎﻟ ﺮ ﺟ ِﻞ ﺍﹾﻟﻴ
ﻭﻳ ﹾﻔ ﻌ ﹸﻞ ﹶﺫِﻟ
- ١٠٢٧ﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ (٥٨٦٢) -ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ (٦٠٩٤)(٤٦١ / ١٣) -
- ١٠٢٨ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( -١٤٤٣٥ (١٤٣٨٢)(٦٧ / ٥) -ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ -ﺍﳌﻜﱰ ( ٥٨٦١) -
٤٠٨
ﺼﻴ ٍﻦ
ﺚ ِﻋ ﻤﺮﺍ ﹶﻥ ﺑ ِﻦ ﺣـ
ﺤﺪِﻳ ِ
ﻭﻗﹶﺎﻝ ﹶﻗ ﻮ ﻡ ِﻣ ﻦ ﺍﹾﻟ ﻌﹶﻠﻤﺎ ِﺀ :ﹶﻻ ﺗﺠﻮ ﺯ ﺍﻟ ﺮ ﹾﻗﻴﺔﹸ ِﺇ ﱠﻻ ِﻣ ﻦ ﺍﹾﻟ ﻌﻴ ِﻦ ﻭﺍﻟﱠﻠ ﺪ ﹶﻏ ِﺔ ِﻟ
ﺿ ﻲ ﺍﻟﱠﻠ ﻪ ﻋﻨ ﻬﻤﺎ :ﹶﻻ ﺭ ﹾﻗﻴ ﹶﺔ ِﺇ ﱠﻻ ِﻣ ﻦ ﻋﻴ ٍﻦ ﹶﺃ ﻭ ﺣ ﻤ ٍﺔ ". ١٠٢٩ﺭ ِ
ﺏ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﻭ ﹶﺃ ﺳﻤﺎِﺋ ِﻪ ﻭﺻِـﻔﹶﺎِﺗ ِﻪ
ﺖ ِﺑ ِﻜﺘﺎ ِ
ﺾ ﺍﹾﻟ ﻌﹶﻠﻤﺎ ِﺀ ِﺇﻟﹶﻰ ﹶﺃﻧ ﻪ ﺗ ﹾﻜ ﺮ ﻩ ﺍﻟ ﺮﻗﹶﻰ ﺣﺘﻰ ﻭِﺇ ﹾﻥ ﻛﹶﺎﻧ
ﺐ ﺑ ﻌ
ﻭ ﹶﺫ ﻫ
ﺼﻴ ِﻦ ﺑ ِﻦ ﻋﺒ ِﺪ ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ،ﻗﹶﺎ ﹶﻝﺚ ﻓ ﻌ ﻦ ﺣ ﺤﺪِﻳ ِ َِﻷﻧﻬﺎ ﻗﹶﺎ ِﺩ ﺣ ﹲﺔ ﻓِﻲ ﺍﻟﺘ ﻮﻛﱡﻞ ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ،ﻭﺍ ﺳﺘ ﺪﻟﱡﻮﺍ ِﺑ
ﺾ ﺍﹾﻟﺒﺎ ِﺭ ﺣ ﹶﺔ ؟ ﻗﹶﺎ ﹶﻝ : ﺐ ﺍﱠﻟﺬِﻱ ﺍﻧ ﹶﻘ :ﹸﻛﻨﺖِ ﻋﻨ ﺪ ﺳﻌِﻴ ِﺪ ﺑ ِﻦ ﺟﺒﻴﺮٍ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻨﺎ :ﹶﺃﻳ ﹸﻜ ﻢ ﺭﺃﹶﻯ ﺍﹾﻟ ﹶﻜ ﻮ ﹶﻛ
ﺖ.ﺖ :ﺍ ﺳﺘ ﺮﹶﻗﻴ
ﺖ ؟ ﹸﻗ ﹾﻠ ﺖ.ﻗﹶﺎ ﹶﻝ :ﹶﻓﻤﺎ ﹶﻓ ﻌ ﹾﻠ ﻼﺓِ ،ﻭﹶﻟ ِﻜﻨﻲ ﹸﻟ ِﺪ ﹾﻏ ﺼﹶ ﺖ :ﹶﺃﻧﺎ ،ﹶﺃﻣﺎ ِﺇﻧﻲ ﹶﻟ ﻢ ﹶﺃ ﹸﻛ ﻦ ﻓِﻲ ﺍﻟ
ﹸﻗ ﹾﻠ
ﺸ ﻌِﺒ ﻲ.ﻗﹶﺎ ﹶﻝ :ﻭﻣـﺎ ﻳﺤـ ﺪﹸﺛ ﹸﻜ ﻢ ﺚ ﺣ ﺪﹶﺛﻨﺎ ﻩ ﺍﻟ
ﺖ :ﺣﺪِﻳ ﹲ ﻚ ؟ ﻗﹶﺎ ﹶﻝ :ﹸﻗ ﹾﻠ ﻚ ﻋﻠﹶﻰ ﹶﺫِﻟ ﻗﹶﺎ ﹶﻝ :ﻭﻣﺎ ﺣ ﻤﹶﻠ
ﺐ ﺍ َﻷ ﺳﹶﻠ ِﻤ ﻲ ﹶﺃﻧ ﻪ ﻗﹶﺎ ﹶﻝ :ﹶﻻ ﺭ ﹾﻗﻴ ﹶﺔ ِﺇ ﱠﻻ ِﻣ ﻦ ﻋﻴ ٍﻦﺖ :ﺣ ﺪﹶﺛﻨﺎ ﻋ ﻦ ﺑ ﺮﻳ ﺪ ﹶﺓ ﺑ ِﻦ ﺣﺼِﻴ ٍ
ﺸ ﻌِﺒ ﻲ ؟ ﻗﹶﺎ ﹶﻝ :ﹸﻗ ﹾﻠ
ﺍﻟ
ﺖ ﻋﻠﹶـ ﻲﺿ ﹶﺃ ﻭ ﺣ ﻤ ٍﺔ.ﻗﹶﺎ ﹶﻝ :ﹶﻓﻘﹶﺎ ﹶﻝ ﺳﻌِﻴ ﺪ ﺑ ﻦ ﺟﺒﻴﺮٍ ،ﺣ ﺪﹶﺛﻨﺎ ﺍﺑ ﻦ ﻋﺒﺎﺱٍ ،ﻋ ِﻦ ﺍﻟﻨِﺒ ﻲ ﻗﹶﺎ ﹶﻝ :ﻋ ِﺮ
ﺲ ﻣ ﻌ ﻪ ﹶﺃ ﺣ ﺪ ِ ،ﺇ ﹾﺫ ﺭِﻓ ﻊ ﻟِـﻲ
ﺖ ﺍﻟﻨِﺒ ﻲ ﻭ ﻣ ﻌ ﻪ ﺭ ﻫﻂﹲ ،ﻭﺍﻟﻨِﺒ ﻲ ﻭ ﻣ ﻌ ﻪ ﺭ ﺟﻞﹲ ،ﻭﺍﻟﻨِﺒ ﻲ ﻭﹶﻟﻴ ﺍﹾﻟﹸﺄ ﻣ ﻢ ﹶﻓ ﺮﹶﺃﻳ
ﺖ :ﻫ ِﺬ ِﻩ ﹸﺃ ﻣﺘِﻲ ؟ ﹶﻓﻘِﻴ ﹶﻞ :ﻫﺬﹶﺍ ﻣﻮﺳﻰ ﻭﹶﻗﻮ ﻣﻪ ،ﻭﹶﻟ ِﻜ ِﻦ ﺍﻧﻈﹸـ ﺮ ِﺇﻟﹶـﻰ ﺍﻟﹾـﹸﺄﹸﻓ ِﻖ ﺳﻮﺍ ﺩ ﻋﻈِﻴ ﻢ ،ﹶﻓ ﹸﻘ ﹾﻠ
ﺐ ﺍﻵ ﺧﺮِ ،ﹶﻓِﺈﺫﹶﺍ ﺳﻮﺍ ﺩ ﻋﻈِﻴ ﻢ ، ،ﹶﻓﻨ ﹶﻈ ﺮﺕ ،ﹶﻓِﺈﺫﹶﺍ ﺳﻮﺍ ﺩ ﻋﻈِﻴ ﻢ ،ﹸﺛ ﻢ ﻗِﻴ ﹶﻞ ﻟِﻲ :ﺍﻧ ﹸﻈ ﺮ ِﺇﻟﹶﻰ ﻫﺬﹶﺍ ﺍﹾﻟﺠﺎِﻧ ِ
ﺾ
ﺏ ﻭ ﹶﻻ ﻋﺬﹶﺍﺏٍ ،ﺛﹸـ ﻢ ﻧﻬـ ﺠﻨ ﹶﺔ ِﺑ ﻐﻴﺮِ ِﺣﺴﺎ ٍ
ﻚ ﻭ ﻣ ﻌﻬ ﻢ ﺳﺒﻌﻮ ﹶﻥ ﹶﺃﹾﻟﻔﹰﺎ ﻳ ﺪ ﺧﻠﹸﻮ ﹶﻥ ﺍﹾﻟ
ﹶﻓﻘِﻴ ﹶﻞ ﻟِﻲ :ﹸﺃ ﻣﺘ
ﺽ ﺍﹾﻟ ﹶﻘ ﻮ ﻡ ﻓِﻲ ﹶﺫِﻟﻚ ،ﻭﻗﹶﺎﻟﹸﻮﺍ :ﻣ ﻦ ﻫـ ﺆ ﹶﻻ ِﺀ ﺍﻟﱠـﺬِﻳ ﻦ ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ِﻪ ﻭ ﺳﱠﻠ ﻢ ،ﹶﻓ ﺪ ﺧﻞﹶ ،ﹶﻓﺨﺎ ﺍﻟﻨِﺒ ﻲ
ﻀ ﻬ ﻢ
ﺤﺒﻮﺍ ﺍﻟﻨِﺒ ﻲ ،ﻭﻗﹶﺎ ﹶﻝ ﺑ ﻌ
ﺻِﻀ ﻬ ﻢ ﹶﻟ ﻌﱠﻠ ﻬ ﻢ ﺍﱠﻟﺬِﻳ ﻦ
ﺏ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ :ﺑﻌ ﺠﻨ ﹶﺔ ِﺑ ﻐﻴ ِﺮ ِﺣﺴﺎ ٍ
ﻳ ﺪ ﺧﻠﹸﻮ ﹶﻥ ﺍﹾﻟ
ﺝ ِﺇﻟﹶـﻴ ِﻬ ﻢﺸ ِﺮﻛﹸﻮﺍ ﺑِﺎﻟﱠﻠ ِﻪ ﹶﻗﻂﱡ ،ﻭ ﹶﺫ ﹶﻛﺮﻭﺍ ﹶﺃ ﺷﻴﺎﺀَ ،ﹶﻓﺨـ ﺮ
ﻼﻡِ ،ﻭﹶﻟ ﻢ ﻳ :ﹶﻟ ﻌﱠﻠ ﻬ ﻢ ﺍﱠﻟﺬِﻳ ﻦ ﻭِﻟﺪﻭﺍ ﻓِﻲ ﺍ ِﻹ ﺳ ﹶ
ﺻﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠﻴ ِﻪ ﻭ ﺳﱠﻠﻢ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﻣﺎ ﻫﺬﹶﺍ ﺍﱠﻟﺬِﻱ ﹸﻛﻨﺘ ﻢ ﺗﺨﻮﺿﻮ ﹶﻥ ﻓِﻴ ِﻪ ؟ ﹶﻓﹶﺄ ﺧﺒﺮﻭ ﻩ ِﺑ ﻤﻘﹶﺎﹶﻟِﺘ ِﻬ ﻢ ،
ﺍﻟﻨِﺒ ﻲ
ﺴﺘ ﺮﻗﹸﻮﻥﹶ ،ﻭ ﹶﻻ ﻳﺘ ﹶﻄﻴﺮﻭﻥﹶ ،ﻭ ﻋﻠﹶﻰ ﺭﺑ ِﻬ ﻢ ﻳﺘ ﻮ ﱠﻛﻠﹸـﻮﻥﹶ ،ﹶﻓﻘﹶـﺎ ﻡ ﹶﻓﻘﹶﺎﻝﹶ ﻫ ﻢ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻻ ﻳ ﹾﻜﺘﻮﻭﻥﹶ ،ﻭ ﹶﻻ ﻳ
ﺖ ِﻣﻨ ﻬﻢ ،ﺛﹸـ ﻢ ﻗﹶـﺎ ﻡ
ﷲ ؟ ﻗﹶﺎ ﹶﻝ :ﹶﺃﻧ
ﺼ ٍﻦ ﺍ َﻷ ﺳ ِﺪﻱ ،ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃﻧﺎ ِﻣﻨ ﻬ ﻢ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﺤ ﻋﻜﱠﺎ ﺷ ﹸﺔ ﺑ ﻦ ِﻣ
ﻚ ِﺑﻬﺎ ﻋﻜﱠﺎ ﺷ ﹸﺔ". ١٠٣٠ﷲ ؟ ﻗﹶﺎ ﹶﻝ :ﺳﺒ ﹶﻘ ﺭ ﺟ ﹲﻞ ﺁ ﺧ ﺮ ﹶﻓﻘﹶﺎ ﹶﻝ :ﹶﺃﻧﺎ ِﻣﻨ ﻬ ﻢ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﻭ ِﻣ ﻦ ﻫ ﺆ ﹶﻻ ِﺀ ﺳﻌِﻴ ﺪ ﺑ ﻦ ﺟﺒﻴ ٍﺮ .
ﺕ. ﺐ ﺁ ﺧﺮﻭ ﹶﻥ ِﺇﻟﹶﻰ ﹶﻛﺮﺍ ﻫ ِﺔ ﺍﻟ ﺮ ﹾﻗ ِﻲ ِﺇ ﱠﻻ ﺑِﺎﹾﻟ ﻤ ﻌ ﻮﺫﹶﺍ ِ ﻭ ﹶﺫ ﻫ
- ١٠٣١ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ (٩٦ / ٢٣) -ﻭﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ، ٢١١ ، ١٩٥ ، ١٥٦ / ١٠
ﺩﻟﻴﻞ ﺍﻟﻔﺎﳊﲔ ، ٣٧٢ / ٣ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻔﻘﻬﻴﺔ ﺹ ، ٤٥٣ﺍﻟﻔﻮﺍﻛﻪ ﺍﻟﺪﻭﺍﱐ ، ٤٤٢ / ٢ﺣﺎﺷﻴﺔ ﺍﻟﻌﺪﻭﻱ ، ٤٥٣ / ٢ﻣﻐﲏ
ﺍﶈﺘﺎﺝ ، ٣٧ / ١ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ ، ٤٤٩ / ٢ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ، ٢٣٢ / ٥ﻭﺍﳌﻮﺳﻮﻋﺔ ١٢٤ - ١٢٣ / ١١ﻓﻘﺮﺓ
١٣ﻭ ٢١ / ١٣ﻭﻣﺎ ﺑﻌﺪﻫﺎ .
ﺤﻴ ِﻦ ِﻟ ﹾﻠﺤﺎ ِﻛ ِﻢ ) ( ٧٦١٦ﺣﺴﻦ
ﺤﻴ
ﺼِ - ١٠٣٢ﺍﹾﻟ ﻤ
ﺴﺘ ﺪ ﺭ ﻙ ﻋﻠﹶﻰ ﺍﻟ
- ١٠٣٣ﺟﺎ ِﻣ ﻊ ﻣ ﻌ ﻤ ِﺮ ﺑ ِﻦ ﺭﺍ ِﺷ ٍﺪ ) ( ٩٥٦ﺻﺤﻴﺢ ﻣﺮﺳﻞ
٤١٠
ﺻ ﹾﻔ ٍﺮ ،ﹶﻓﻘﹶﺎ ﹶﻝ" :ﻣـﺎ
ﺼﻴ ِﻦ ،ﻧ ﹶﻈﺮِ ﺇﻟﹶﻰ ﺭ ﺟ ٍﻞ ﻓِﻲ ﻳ ِﺪ ِﻩ ﹶﻓﺘ ﺦ ِﻣ ﻦ
ﺤ
ﺴ ِﻦ ،ﹶﺃ ﱠﻥ ِﻋ ﻤﺮﺍ ﹶﻥ ﺑ ﻦ ﺍﹾﻟ
ﺤﻭ ﻋ ِﻦ ﺍﹾﻟ
ﺻﻨ ﻌﺘ ﻪ ِﻣ ﻦ ﺍﹾﻟﻮﺍ ِﻫﻨ ِﺔ ،ﹶﻓﻘﹶﺎ ﹶﻝ ِﻋ ﻤﺮﺍ ﹸﻥ " :ﹶﻓِﺈﻧ ﻪ ﻟﹶﺎ ﻳﺰِﻳ ﺪ ﻙ ِﺇﻟﱠﺎ ﻭ ﻫﻨﺎ ".١٠٣٥
ﻫﺬﹶﺍ ﻓِﻲ ﻳ ِﺪ ﻙ ؟ " ،ﻗﹶﺎ ﹶﻝ :
ﷲ ﻳﻘﹸﻮ ﹸﻝ :ﻣ ﻦ ﺖ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﺡ ﺑ ِﻦ ﻫﺎﻋﺎ ﹶﻥ ،ﹶﺃﻧ ﻪ ﺳ ِﻤ ﻊ ﻋ ﹾﻘﺒ ﹶﺔ ﺑ ﻦ ﻋﺎ ِﻣ ٍﺮ ،ﻳﻘﹸﻮ ﹸﻝ :ﺳ ِﻤ ﻌ ﺸ ﺮ ِ ﻭ ﻋ ﻦ ِﻣ
ﻉ ﺍﻟﱠﻠ ﻪ ﹶﻟ ﻪ.١٠٣٦ ﻼ ﻭ ﺩ
ﻼ ﹶﺃﺗ ﻢ ﺍﻟﱠﻠ ﻪ ﹶﻟ ﻪ ،ﻭ ﻣ ﻦ ﻋﱠﻠ ﻖ ﻭ ﺩ ﻋ ﹰﺔ ﹶﻓ ﹶ
ﻋﱠﻠ ﻖ ﺗﻤِﻴ ﻤ ﹰﺔ ﹶﻓ ﹶ
ﻚ ﻋـ ﻦ ﺴ ﺴ ﻌ ﹰﺔ ﻭﹶﺃ ﻣ
ﻂ ،ﹶﻓﺒﺎﻳ ﻊ ِﺗ ﷲ ﹶﺃ ﹾﻗﺒ ﹶﻞ ِﺇﹶﻟﻴ ِﻪ ﺭ ﻫ ﹲﺠ ﻬِﻨ ﻲ ،ﹶﺃ ﱠﻥ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﻭ ﻋ ﻦ ﻋ ﹾﻘﺒ ﹶﺔ ﺑ ِﻦ ﻋﺎ ِﻣ ٍﺮ ﺍﹾﻟ
ﺖ ﻫﺬﹶﺍ ؟ ﻗﹶﺎ ﹶﻝِ :ﺇ ﱠﻥ ﻋﹶﻠﻴ ِﻪ ﺗﻤِﻴ ﻤ ﹰﺔ ﹶﻓﹶﺄ ﺩ ﺧ ﹶﻞ ﻳ ﺪ ﻩ ﺴ ﻌ ﹰﺔ ﻭﺗ ﺮ ﹾﻛ
ﺖ ِﺗ
ﷲ ،ﺑﺎﻳ ﻌ ﻭﺍ ِﺣ ٍﺪ ،ﹶﻓﻘﹶﺎﻟﹸﻮﺍ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﹶﻓ ﹶﻘ ﹶﻄ ﻌﻬﺎ ،ﹶﻓﺒﺎﻳ ﻌ ﻪ ،ﻭﻗﹶﺎ ﹶﻝ :ﻣ ﻦ ﻋﱠﻠ ﻖ ﺗﻤِﻴ ﻤ ﹰﺔ ﹶﻓ ﹶﻘ ﺪ ﹶﺃ ﺷ ﺮ ﻙ.١٠٣٧
ﺻ ﹾﻔ ٍﺮ ،ﹶﻓﻘﹶﺎ ﹶﻝ: ﻀ ِﺪ ِﻩ ﺣﹶﻠ ﹶﻘ ﹲﺔ ِﻣ ﻦ ﷲ ﻭﻓِﻲ ﻋ ﺼﻴ ٍﻦ ،ﹶﺃﻧ ﻪ ﺩ ﺧ ﹶﻞ ﻋﻠﹶﻰ ﺭﺳﻮ ِﻝ ﺍ ِ ﻭ ﻋ ﻦ ِﻋ ﻤﺮﺍ ﹶﻥ ﺑ ِﻦ ﺣ
ﻚ.١٠٣٨ ﺴ ﺮ ﻙ ﹶﺃ ﹾﻥ ﺗﻮ ﹶﻛ ﹶﻞ ِﺇﹶﻟﻴﻬﺎ ؟ ﺍﻧِﺒ ﹾﺬﻫﺎ ﻋﻨ
ﻣﺎ ﻫ ِﺬ ِﻩ ؟ ﻗﹶﺎ ﹶﻝِ :ﻣ ﻦ ﺍﹾﻟﻮﺍ ِﻫﻨ ِﺔ ؟ ﻗﹶﺎ ﹶﻝ :ﹶﺃﻳ
ﺏ ﻳ ﻌﱢﻠﻘﹸﻮﻧﻬﺎ ﻋﻠﹶﻰ
ﺕ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ﻌ ﺮ
ﺍﻟﺘﻤِﻴ ﻤ ﹸﺔ ﻓِﻲ ﺍﻟﱡﻠ ﻐ ِﺔ ﻋﻮ ﹶﺫ ﹲﺓ ﺗ ﻌﱠﻠ ﻖ ﻋﻠﹶﻰ ﺍ ِْﻹﻧﺴﺎﻥِ ،ﻭﻳﻘﹶﺎﻝِ :ﻫ ﻲ ﺧ ﺮﺯﺍ
ﹶﺃ ﻭ ﹶﻻ ِﺩ ِﻫ ﻢ ﻳﺘﻘﹸﻮ ﹶﻥ ِﺑﻬﺎ ﺍﹾﻟ ﻌﻴ ﻦ ﻓِﻲ ﺯ ﻋ ِﻤ ِﻬ ﻢ.
ﺐ ﻓِﻴﻬﺎ ﺷ ﻲ ٌﺀ ِﻣ ﻦ ﺍﹾﻟ ﹸﻘﺮﺁ ِﻥ ﹶﺃ ﻭ ﹶﻏﻴ ِﺮ ِﻩ ﻭﺗ ﻌﱠﻠ ﻖ ﻋﻠﹶﻰ ﺍ ِْﻹﻧﺴﺎ ِﻥ . ﻭ ﻋ ﺮﹶﻓﻬﺎ ﺍﹾﻟ ﹸﻔ ﹶﻘﻬﺎﺀُ ِﺑﹶﺄﻧﻬﺎ ﻭ ﺭﹶﻗ ﹲﺔ ﻳ ﹾﻜﺘ
ﻕ ﺑﻴ ﻦ ﺍﻟ ﺮ ﹾﻗﻴ ِﺔ ﻭﺍﻟﺘﻤِﻴ ﻤ ِﺔ ﹶﺃ ﱠﻥ ﺍﻟ ﺮ ﹾﻗﻴ ﹶﺔ ﺗﻜﹸﻮﻥﹸ ِﺑ ِﻘﺮﺍ َﺀ ِﺓ ﺷ ﻲ ٍﺀ ِﻣ ﻦ ﺍﹾﻟ ﹸﻘﺮﺁ ِﻥ ﹶﺃ ﻭ ﹶﻏﻴ ِﺮ ِﻩ .
ﻭﺍﹾﻟ ﹶﻔ ﺮ
ﻚ .ﻭِﺑ ِﻌﺒﺎ ﺭ ٍﺓ ﹸﺃ ﺧﺮﻯ ﺍﻟ ﺮ ﹾﻗﻴ ﹸﺔ ِ :ﻫ ﻲ ﺗ ﻌﻮِﻳ ﹲﺬ ﻣ ﹾﻘﺮﻭﺀٌ،ﺐ ﻓِﻴﻬﺎ ﺷ ﻲ ٌﺀ ِﻣ ﻦ ﹶﺫِﻟ ﹶﺃﻣﺎ ﺍﻟﺘﻤِﻴ ﻤ ﹸﺔ ﹶﻓ ِﻬ ﻲ ﻭ ﺭﹶﻗ ﹲﺔ ﻳ ﹾﻜﺘ
ﺏ. ﻭﺍﻟﺘﻤِﻴ ﻤ ﹸﺔ :ﺗ ﻌﻮِﻳ ﹲﺬ ﻣ ﹾﻜﺘﻮ
ﻑ ﻣ ﻌﻨﺎﻩ؛ َِﻷ ﱠﻥ ﻣﺎ
ﻑ ﺑﻴ ﻦ ﺍﹾﻟ ﹸﻔ ﹶﻘﻬﺎ ِﺀ ﻓِﻲ ﻋ ﺪ ِﻡ ﺟﻮﺍ ِﺯ ﺍﻟﺘﻤِﻴ ﻤ ِﺔ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻓِﻴﻬﺎ ﺍ ﺳﻢ ﹶﻻ ﻳ ﻌ ﺮ ﻼ ﻭ ﹶﻻ ِﺧ ﹶ
ﺐ ﺩﻓﹾـ ﻊ ﺸ ﺮﻙِ ،ﻭ َِﻷﻧ ﻪ ﹶﻻ ﺩﺍِﻓ ﻊ ِﺇ ﱠﻻ ﺍﻟﱠﻠﻪ ،ﻭ ﹶﻻ ﻳ ﹾﻄﹶﻠ
ﹶﻻ ﻳ ﹾﻔ ﻬ ﻢ ﹶﻻ ﻳ ﺆ ﻣ ﻦ ﹶﺃ ﹾﻥ ﻳ ﹸﻜﻮ ﹶﻥ ﻓِﻴ ِﻪ ﺷ ﻲ ٌﺀ ِﻣ ﻦ ﺍﻟ
ﺕ ِﺇ ﱠﻻ ِﺑﺎﹶﻟﱠﻠ ِﻪ ﻭِﺑﹶﺄ ﺳﻤﺎِﺋ ِﻪ .
ﺍﹾﻟ ﻤ ﺆ ِﺫﻳﺎ ِ
- ١٠٣٩ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ (٣٠ / ١٤) -ﻭ ﺍﻟﺸﺮﺡ ﺍﻟﺼﻐﲑ ، ٧٦٩ / ٤ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑـﺪﻳﻦ ، ٢٣٢ / ٥
ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﳊﺪﻳﺜﺔ ﺹ ، ١٢٠ﻭﺍﻟﺪﻳﻦ ﺍﳋﺎﻟﺺ ، ٢٦٣ / ٢ﺷﺮﺡ ﻣﻨﺘﻬﻰ ﺍﻹﺭﺍﺩﺍﺕ ٣٢١ / ١ﻁ ﺩﺍﺭ ﺍﻟﻔﻜﺮ ،ﻭﻛـﺸﺎﻑ
ﺍﻟﻘﻨﺎﻉ ، ٧٧ / ٢ﻭﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ ﻻﺑﻦ ﻣﻔﻠﺢ . ٧٨ / ٣
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@ @ÉbnÛa@Ý–ÐÛa
@ @ÝÐĐÜÛ@ïä¦a@ÉÏa†Ûa@kíˆèm
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ﲤﻬﻴﺪ :
ﺍﻷﺳﺎﺱ ﺍﻟﺘﻬﺬﻳﱯ ﺍﻷﻭﻝ – ﺍﺳﺘﺌﺬﺍﻥ ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺪﺧﻮﻝ :
ﺍﻷﺳﺎﺱ ﺍﻟﺘﻬﺬﻳﱯ ﺍﻟﺜﺎﱐ – ﺗﻌﻮﻳﺪ ﺍﻟﻄﻔﻞ ﻏﺾ ﺍﻟﺒﺼﺮ ،ﻭﺣﻔﻆ ﺍﻟﻌﻮﺭﺓ :
ﺍﻷﺳﺎﺱ ﺍﻟﺘﻬﺬﻳﱯ ﺍﻟﺜﺎﻟﺚ – ﺍﻟﺘﻔﺮﻳﻖ ﰲ ﺍﳌﻀﺎﺟﻊ ﺑﲔ ﺍﻷﻃﻔﺎﻝ :
ﺍﻷﺳﺎﺱ ﺍﻟﺘﻬﺬﻳﱯ ﺍﻟﺮﺍﺑﻊ – ﻧﻮﻡ ﺍﻟﻄﻔﻞ ﻋﻠﻰ ﺷﻘﻪ ﺍﻷﳝﻦ ،ﻭﺍﺑﺘﻌﺎﺩﻩ ﻋﻦ ﺍﻟﻨﻮﻡ ﻋﻠﻰ ﺑﻄﻨﻪ :
ﺍﻷﺳﺎﺱ ﺍﻟﺘﻬﺬﻳﱯ ﺍﳋﺎﻣﺲ – ﺍﺑﺘﻌﺎﺩ ﺍﻟﻄﻔﻞ ﻋﻦ ﺍﻻﺧﺘﻼﻁ ﻭﺍﳌﻬﻴﺠﺎﺕ ﺍﳉﻨﺴﻴﺔ :
ﺍﻷﺳﺎﺱ ﺍﻟﺘﻬﺬﻳﱯ ﺍﻟﺴﺎﺩﺱ – ﺗﻌﻠﻢ ﺍﻟﻄﻔﻞ ﺍﳌﻤﻴﺰ ﻓﺮﻭﺽ ﺍﻟﻐﺴﻞ ،ﻭﺳﻨﻨﻪ .
ﺍﻷﺳﺎﺱ ﺍﻟﺘﻬﺬﻳﱯ ﺍﻟﺴﺎﺑﻊ -ﺷﺮﺡ ﻣﻘﺪﻣﺔ ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ،ﻭﲢﻔﻴﻈﻬﺎ ﻟﻠﻄﻔﻞ ﺍﳌﻤﻴﺰ :
ﺍﻷﺳﺎﺱ ﺍﻟﺘﻬﺬﻳﱯ ﺍﻟﺜﺎﻣﻦ -ﺍﳌﺼﺎﺭﺣﺔ ﺍﳊﻨﺴﻴﺔ ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﻔﺎﺣﺸﺔ:
ﺍﻷﺳﺎﺱ ﺍﻟﺘﻬﺬﻳﱯ ﺍﻟﺘﺎﺳﻊ -ﺍﻟﺰﻭﺍﺝ ﺍﳌﺒﻜﺮ :
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ﲤﻬﻴﺪ :
ﺣﺮﺹ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺗﻨﺸﺌﺔ ﺍﻹﻧﺴﺎﻥ ﺗﻨﺸﺌﺔ ﻣﺘﻮﺍﺯﻧﺔ ،ﲝﻴﺚ ﻳﺘﻜﻮﻥ ﺗﻜﻮﻳﻨﺎ ﻣﻨـﺴﺠﻤﺎ ﻣـﻊ
ﻃﺒﻴﻌﺘﻪ ﺍﻟﱵ ﺧﻠﻘﻬﺎ ﺍﷲ ،ﻭﻣﻊ ﻓﻄﺮﺗﻪ ﺍﻟﱵ ﻓﻄﺮﻩ ﻋﻠﻴﻬﺎ ،ﻭﻫﻜﺬﺍ ﻛﺎﻧﺖ ﺇﺣـﺪﻯ ﺧﺼﺎﺋـﺼﻪ
ﺍﳌﻤﻴﺰﺓ ﺍﻟﺘﻮﺍﺯﻥ ﰲ ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ ﺑﻼ ﺇﻓﺮﺍﻁ ﻭﻻ ﺗﻔﺮﻳﻂ .
ﻭﺍﻟﺪﺍﻓﻊ ﺍﳉﻨﺴ ﻲ ﺧﻠﻘﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻟﻴﻜﻮﻥ ﺳﺒﺒﹰﺎ ﰲ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﳊﻴﺔ
ﺺ ﺍﷲ ﺗﻌﺎﱃ ﺯﻣﻨﹰﺎ ﻣﻌﻴﻨﹰﺎ ﻟﺘﻔﺠﲑ ﻫﺬﻩ ﺍﻟﻄﺎﻗﺔ ﰲ ﺍﻹﻧﺴﺎﻥ،
ﲨﻴﻌﻬﺎ ،ﻭﻣﻦ ﺑﻴﻨﻬﺎ ﺍﻹﻧﺴﺎﻥ ،ﻭﻗﺪ ﺧ
ﻟﻴﺼﺒﺢ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﺍﻹﳒﺎﺏ ،ﻭﲰﻰ ﺍﻟﺸﺮﻉ ﺍﳊﻨﻴﻒ ﻫﺬﺍ ﺍﻟﺴ ﻦ ﺑﺴ ﻦ ﺍﻟﺘﻜﻠﻴﻒ ،ﺃﻱ ﺑـﺪﺧﻮﻝ
ﺍﻟﻄﻔﻞ ﻫﺬﺍ ﺍﻟﺴ ﻦ ﻳﺼﺒﺢ ﻣﺴﺆﻭ ﹰﻻ ﻋﻦ ﺗﺼﺮﻓﺎﺗﻪ ﳏﺎﺳﺒﹰﺎ ﻋﻠﻰ ﺃﻋﻤﺎﻟﻪ .
ﻭﻟﻜﻲ ﻳﺴﲑ ﺍﻟﺪﺍﻓﻊ ﺍﳉﻨﺴ ﻲ ﰲ ﻧﻔﺲ ﺍﻟﻄﻔﻞ ﺑﺸﻜﻞ ﻫﺎﺩﺉ ،ﺑﻼ ﻴﺠﺎﺕ ﺧﺎﺭﺟﻴﺔ ﺗﻐﺬﻳـﻪ
ﳓﻮ ﺍﻻﳓﺮﺍﻑ ﻋﻦ ﺍﻟﺴﻠﻮﻙ ﺍﻟﻘﻮﱘ ،ﺭﻋﻰ ﺍﻹﺳﻼﻡ ﻫﺬﺍ ﺍﻟﻄﻔﻞ ،ﻭﻃﺎﻟﺒﻪ ﺑﺄﻭﺍﻣﺮ ﻭﻧﻮﺍ ٍﻩ ،ﻭﺫﻟـﻚ
ﺙ.ﻟﻜﻲ ﻳﺘﻬﺬﺏ ﺍﻟﺪﺍﻓﻊ ﺍﳉﻨﺴ ﻲ ،ﻭﻳﺒﻘﻰ ﻣﺘﻮﺍﺯﻧﹰﺎ ﻃﺎﻫﺮﹰﺍ ﺑﻼ ﺍﳓﺮﺍﻑ ،ﻧﻘﻴﺎ ﺑﻼ ﺗﻠﻮ ٍ
ﻓﻤﺎ ﻫﻲ ﺍﻷﺭﻛﺎﻥ ﻭﺍﻟﻘﻮﺍﻋﺪ ﻟﻴﻘﻮﻡ ﺍﻟﻮﺍﻟﺪﺍﻥ ﺑﺎﺗﺒﺎﻋﻬﺎ ،ﻓﻴﺤﻔﻈﻮﺍ ﺎ ﻃﻔﻠﻬﻢ ﻣﻦ ﺍﻻﳓـﺮﺍﻑ
ﺍﳉﻨﺴﻲ ،ﻭﺗﺒﻘﻰ ﻓﻄﺮﺗﻪ ﻧﻈﻴﻔﺔ ﻃﺎﻫﺮﺓ ﻋﻔﻴﻔﺔ ،ﱂ ﲣﺪﺷﻬﺎ ﺍﳉﺎﻫﻠﻴﺔ ﲟﺴﺘﻨﻘﻌﻬﺎ ﺍﻵﺳﻦ ؟
ﺍﻷﺳﺎﺱ ﺍﻟﺘﻬﺬﻳﱯ ﺍﻷﻭﻝ – ﺍﺳﺘﺌﺬﺍﻥ ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺪﺧﻮﻝ :
ﺍﻟﻄﻔﻞ ﻳﻌﻴﺶ ﰲ ﻣﱰﻟﻪ ﻛﺜﲑﺍ ،ﻭﻳﺘﻨﻘﻞ ﺳﺮﻳﻌﺎ ﰲ ﺃﺭﺟﺎﺀ ﺍﻟﺒﻴﺖ ،ﻭﺍﻻﺳﺘﺌﺬﺍﻥ ﺑﺎﻟﻨﺴﺒﺔ ﻟـﻪ ﺃﻣـﺮ
ﺻﻌﺐ ﻭﺷﺎﻕ ﰲ ﻛﻞ ﳊﻈﺔ ،ﻭﰲ ﻛﻞ ﺁﻥ ؛ ﻟﺬﻟﻚ ﻭﺟﺪﻧﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﳛﺪﺩ ﻟﻠﻄﻔﻞ ﺍﻟﺼﻐﲑ
ﻃﺮﻳﻘﺔ ﺍﻻﺳﺘﺌﺬﺍﻥ ،ﻓﻴﺘﻨﺎﻭﳍﺎ ﺑﺎﻟﺮﻋﺎﻳﺔ ،ﻭﺍﻟﺘﻮﺟﻴﻪ ،ﻭﺫﻟﻚ ﺑﺄﺳﻠﻮﺏ ﺗﺪﺭﳚﻲ ﺭﺍﺋﻊ ،ﻓﺤﺪﺩﻫﺎ ﻟـﻪ
ﺃﻭﻻ ،ﻭﻫﻮ ﻃﻔﻞ ﺻﻐﲑ ﺃﻥ ﻳﺴﺘﺄﺫﻥ ﻓﲔ ﺛﻼﺙ ﺃﻭﻗﺎﺕ ﺣﺴﺎﺳﺔ :ﻣﻦ ﻗﺒﻞ ﺻﻼﺓ ﺍﻟﻔﺠـﺮ ...
ﻭﻭﻗﺖ ﺍﻟﻈﻬﲑﺓ ﻋﻨﺪ ﺍﻟﻘﻴﻠﻮﻟﺔ ..ﻭﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻌﺸﺎﺀ.
ﻭﻧﻼﺣﻆ ﺃﻥ ﻫﺬﻩ ﺍﻷﻭﻗﺎﺕ ﻫﻲ ﺃﻭﻗﺎﺕ ﻧﻮﻡ ﺍﻟﻮﺍﻟﺪﻳﻦ ،ﻭﻗﺪ ﺩﺧﻼ ﰲ ﻏﺮﻓﺔ ﺍﻟﻨﻮﻡ ﺇﺫﺍ ﻗﺮﺏ ﻣﻦ
ﺳﻦ ﺍﻻﺣﺘﻼﻡ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻻﺳﺘﺌﺬﺍﻥ ﰲ ﺍﻟﺒﻴﺖ ﰲ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻰ ﻭﺍﻟﺪﻳﻪ ﰲ ﻛﻞ ﺁﻥ ،ﻭﻛﻠﻤـﺎ
ﻭﺟﺪ ﺃﻣﺎﻣﻪ ﺍﻟﺒﺎﺏ ﻣﻐﻠﻘﺎ ﰲ ﻭﺟﻬﻪ ،ﻭﻭﺍﻟﺪﺍﻩ ﰲ ﺍﻟﻐﺮﻓﺔ.
ﻓﻠﻨﻌﺶ ﳊﻈﺎﺕ ﻣﻊ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺬﻱ ﺧﺺ ﻫﺬﺍ ﺍﻷﻣﺮ ﺑﺎﻟﺘﻔﺼﻴﻞ ،ﻭﺍﻟﺒﻴﺎﻥ ﺩﻭﻥ ﻏـﲑﻩ ؛
ﳌﺎ ﻟﻪ ﻣﻦ ﺃﳘﻴﺔ ﻛﺒﲑﺓ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﺸﺮﻉ.
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ﺤﻠﹸـ ﻢ ﻣِـﻨ ﹸﻜ ﻢ
ﺖ ﹶﺃﻳﻤﺎﻧ ﹸﻜ ﻢ ﻭﺍﱠﻟﺬِﻳ ﻦ ﹶﻟ ﻢ ﻳﺒﹸﻠﻐﻮﺍ ﺍﹾﻟ
ﺴﺘ ﹾﺄﺫِﻧ ﹸﻜ ﻢ ﺍﱠﻟﺬِﻳ ﻦ ﻣﹶﻠ ﹶﻜ
} ﻳﺎ ﹶﺃﻳﻬﺎ ﺍﱠﻟﺬِﻳ ﻦ ﺁ ﻣﻨﻮﺍ ِﻟﻴ
ﺻﻠﹶﺎ ِﺓ ﺍﹾﻟ ِﻌﺸﺎ ِﺀ
ﻀﻌﻮ ﹶﻥ ِﺛﻴﺎﺑ ﹸﻜ ﻢ ِﻣ ﻦ ﺍﻟ ﱠﻈ ِﻬ ﲑ ِﺓ ﻭ ِﻣ ﻦ ﺑ ﻌ ِﺪ ﲔ ﺗ ﺠ ِﺮ ﻭ ِﺣ ﺻﻠﹶﺎ ِﺓ ﺍﹾﻟ ﹶﻔ
ﺕ ِﻣ ﻦ ﹶﻗﺒ ِﻞ ﺙ ﻣﺮﺍ ٍﺛﹶﻠﹶﺎ ﹶ
ﻀ ﹸﻜ ﻢ ﻋﻠﹶـﻰ ﺡ ﺑ ﻌ ﺪ ﻫ ﻦ ﹶﻃﻮﺍﻓﹸﻮ ﹶﻥ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﺑﻌـ ﺲ ﻋﹶﻠﻴ ﹸﻜ ﻢ ﻭﻟﹶﺎ ﻋﹶﻠﻴ ِﻬ ﻢ ﺟﻨﺎ ﺕ ﹶﻟ ﹸﻜ ﻢ ﹶﻟﻴ
ﺙ ﻋ ﻮﺭﺍ ٍ
ﹶﺛﻠﹶﺎ ﹸ
ﺤﹸﻠ ﻢ
ﺕ ﻭﺍﻟﱠﻠ ﻪ ﻋﻠِﻴ ﻢ ﺣﻜِﻴ ﻢ ) (٥٨ﻭِﺇﺫﹶﺍ ﺑﹶﻠ ﹶﻎ ﺍﹾﻟﹶﺄ ﹾﻃﻔﹶﺎ ﹸﻝ ِﻣﻨ ﹸﻜ ﻢ ﺍﹾﻟ ﻚ ﻳﺒﻴ ﻦ ﺍﻟﱠﻠ ﻪ ﹶﻟ ﹸﻜ ﻢ ﺍﻟﹾﺂﻳﺎ ِﺾ ﻛﹶ ﹶﺬِﻟ
ﺑ ﻌ ٍ
ﻚ ﻳﺒﻴ ﻦ ﺍﻟﱠﻠ ﻪ ﹶﻟ ﹸﻜ ﻢ ﺁﻳﺎِﺗ ِﻪ ﻭﺍﻟﱠﻠ ﻪ ﻋﻠِـﻴ ﻢ ﺣﻜِـﻴ ﻢ
ﺴﺘ ﹾﺄ ِﺫﻧﻮﺍ ﹶﻛﻤﺎ ﺍ ﺳﺘ ﹾﺄ ﹶﺫ ﹶﻥ ﺍﱠﻟﺬِﻳ ﻦ ِﻣ ﻦ ﹶﻗﺒِﻠ ِﻬ ﻢ ﹶﻛ ﹶﺬِﻟ
ﹶﻓ ﹾﻠﻴ
)] { (٥٩ﺍﻟﻨﻮﺭ[٥٩-٥٨ :
ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺻﺪﻗﻮﺍ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻋﻤﻠﻮﺍ ﺑﺸﺮﻋﻪ ﻣﺮﻭﺍ ﻋﺒﻴـﺪﻛﻢ ﻭﺇﻣـﺎﺀﻛﻢ ،ﻭﺍﻷﻃﻔـﺎﻝ
ﺍﻷﺣﺮﺍﺭ ﺩﻭﻥ ﺳﻦ ﺍﻻﺣﺘﻼﻡ ﺃﻥ ﻳﺴﺘﺄﺫﻧﻮﺍ ﻋﻨﺪ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻴﻜﻢ ﰲ ﺃﻭﻗﺎﺕ ﻋﻮﺭﺍﺗﻜﻢ ﺍﻟﺜﻼﺛـﺔ:
ﻣﻦ ﻗﺒﻞ ﺻﻼﺓ ﺍﻟﻔﺠﺮ؛ ﻷﻧﻪ ﻭﻗﺖ ﺍﳋﺮﻭﺝ ﻣﻦ ﺛﻴﺎﺏ ﺍﻟﻨﻮﻡ ﻭﻟﺒﺲ ﺛﻴﺎﺏ ﺍﻟﻴﻘﻈﺔ ،ﻭﻭﻗﺖ ﺧﻠﻊ
ﺍﻟﺜﻴﺎﺏ ﻟﻠﻘﻴﻠﻮﻟﺔ ﰲ ﺍﻟﻈﻬﲑﺓ ،ﻭﻣﻦ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻌﺸﺎﺀ؛ ﻷﻧﻪ ﻭﻗﺖ ﻟﻠﻨﻮﻡ ،ﻭﻫـﺬﻩ ﺍﻷﻭﻗـﺎﺕ
ﺍﻟﺜﻼﺛﺔ ﻋﻮﺭﺍﺕ ﻟﻜﻢ ،ﻳﻘﻞ ﻓﻴﻬﺎ ﺍﻟﺘﺴﺘﺮ ،ﺃﻣﺎ ﻓﻴﻤﺎ ﺳﻮﺍﻫﺎ ﻓﻼ ﺣﺮﺝ ﺇﺫﺍ ﺩﺧﻠـﻮﺍ ﺑﻐـﲑ ﺇﺫﻥ؛
ﳊﺎﺟﺘﻬﻢ ﰲ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻴﻜﻢ ،ﻃﻮﺍﻓﻮﻥ ﻋﻠﻴﻜﻢ ﻟﻠﺨﺪﻣﺔ ،ﻭﻛﻤـﺎ ﺑـﻴﻦ ﺍﷲ ﻟﻜـﻢ ﺃﺣﻜـﺎﻡ
ﺍﻻﺳﺘﺌﺬﺍﻥ ﻳﺒﻴﻦ ﻟﻜﻢ ﺁﻳﺎﺗﻪ ﻭﺃﺣﻜﺎﻣﻪ ﻭﺣﺠﺠﻪ ﻭﺷﺮﺍﺋﻊ ﺩﻳﻨﻪ .ﻭﺍﷲ ﻋﻠﻴﻢ ﲟﺎ ﻳـﺼﻠﺢ ﺧﻠﻘـﻪ،
ﺣﻜﻴﻢ ﰲ ﺗﺪﺑﲑﻩ ﺃﻣﻮﺭﻫﻢ.
ﻭﺇﺫﺍ ﺑﻠﻎ ﺍﻷﻃﻔﺎﻝ ﻣﻨﻜﻢ ﺳﻦ ﺍﻻﺣﺘﻼﻡ ﻭﺍﻟﺘﻜﻠﻴﻒ ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ،ﻓﻌﻠﻴﻬﻢ ﺃﻥ ﻳـﺴﺘﺄﺫﻧﻮﺍ
ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺍﻟﺪﺧﻮﻝ ﰲ ﻛﻞ ﺍﻷﻭﻗﺎﺕ ﻛﻤﺎ ﻳﺴﺘﺄﺫﻥ ﺍﻟﻜﺒﺎﺭ ،ﻭﻛﻤﺎ ﻳﺒﻴﻦ ﺍﷲ ﺁﺩﺍﺏ ﺍﻻﺳـﺘﺌﺬﺍﻥ
ﻳﺒﻴﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻜﻢ ﺁﻳﺎﺗﻪ .ﻭﺍﷲ ﻋﻠﻴﻢ ﲟﺎ ﻳﺼﻠﺢ ﻋﺒﺎﺩﻩ ،ﺣﻜﻴﻢ ﰲ ﺗﺸﺮﻳﻌﻪ.١٠٤٠
ﻓﺎﳋﺪﻡ ﻣﻦ ﺍﻟﺮﻗﻴﻖ ،ﻭﺍﻷﻃﻔﺎﻝ ﺍﳌﻤﻴﺰﻭﻥ ﺍﻟﺬﻳﻦ ﱂ ﻳﺒﻠﻐﻮﺍ ﺍﳊﻠﻢ ﻳﺪﺧﻠﻮﻥ ﺑﻼ ﺍﺳـﺘﺌﺬﺍﻥ .ﺇﻻ ﰲ
ﺛﻼﺛﺔ ﺃﻭﻗﺎﺕ ﺗﻨﻜﺸﻒ ﻓﻴﻬﺎ ﺍﻟﻌﻮﺭﺍﺕ ﻋﺎﺩﺓ ،ﻓﻬﻢ ﻳﺴﺘﺄﺫﻧﻮﻥ ﻓﻴﻬﺎ .ﻫﺬﻩ ﺍﻷﻭﻗﺎﺕ ﻫﻲ :ﺍﻟﻮﻗﺖ
ﻗﺒﻞ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﺣﻴﺚ ﻳﻜﻮﻥ ﺍﻟﻨﺎﺱ ﰲ ﺛﻴﺎﺏ ﺍﻟﻨﻮﻡ ﻋﺎﺩﺓ ﺃﻭ ﺃﻢ ﻳﻐﲑﻭﺎ ﻭﻳﻠﺒﺴﻮﻥ ﺛﻴـﺎﺏ
ﺍﳋﺮﻭﺝ .ﻭﻭﻗﺖ ﺍﻟﻈﻬﲑﺓ ﻋﻨﺪ ﺍﻟﻘﻴﻠﻮﻟﺔ ،ﺣﻴﺚ ﳜﻠﻌﻮﻥ ﻣﻼﺑﺴﻬﻢ ﰲ ﺍﻟﻌﺎﺩﺓ ﻭﻳﺮﺗﺪﻭﻥ ﺛﻴـﺎﺏ
ﺍﻟﻨﻮﻡ ﻟﻠﺮﺍﺣﺔ .ﻭﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻌﺸﺎﺀ ﺣﲔ ﳜﻠﻌﻮﻥ ﻣﻼﺑﺴﻬﻢ ﻛﺬﻟﻚ ﻭﻳﺮﺗﺪﻭﻥ ﺛﻴﺎﺏ ﺍﻟﻠﻴﻞ ..
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ﺍﻷﺳﺎﺱ ﺍﻟﺘﻬﺬﻳﱯ ﺍﻟﺜﺎﻟﺚ – ﺍﻟﺘﻔﺮﻳﻖ ﰲ ﺍﳌﻀﺎﺟﻊ ﺑﲔ ﺍﻷﻃﻔﺎﻝ :
ﻭﻫﻮ ﺭﻛﻦ ﺃﺳﺎﺳﻲ ﰲ ﺬﻳﺐ ﺍﻟﻄﻔﻞ ﺟﻨﺴﻴﺎ ،ﻭﻋﺪﻡ ﺇﺛﺎﺭﺓ ﻏﺮﻳﺰﺗﻪ ﺑﺸﻜﻞ ﺳﻴﺊ ،ﻭﻫﻜـﺬﺍ ﻻ
ﻧﻈﲑ ﻟﻪ ﰲ ﺍﻟﻌﺎﱂ ﻛﻠﻪ ﻣﻦ ﺗﺸﺮﻳﻌﺎﺕ ...ﺇﺎ ﻧﻈﺮﺓ ﺍﻟﻨﺒﻮﺓ ،ﻭﺍﻟﺪﻗﺔ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﺬﻳﺐ ﺍﻟﻄﻔـﻞ،
ﺐ ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ﻋ ﻦ ﺟ ﺪ ِﻩ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ » - -ﻣﺮﻭﺍ
ﻭﺍﻻﻫﺘﻤﺎﻡ ﺑﻪ ،ﻓ ﻌ ﻦ ﻋ ﻤﺮِﻭ ﺑ ِﻦ ﺷ ﻌﻴ ٍ
ﲔ ﻭﹶﻓ ﺮﻗﹸـﻮﺍ ﺸ ِﺮ ﺳِـِﻨ
ﺿ ِﺮﺑﻮ ﻫ ﻢ ﻋﹶﻠﻴﻬﺎ ﻭ ﻫ ﻢ ﹶﺃﺑﻨﺎ ُﺀ ﻋ
ﲔ ﻭﺍ ﻼ ِﺓ ﻭ ﻫ ﻢ ﹶﺃﺑﻨﺎ ُﺀ ﺳﺒ ِﻊ ِﺳِﻨ
ﺼﹶﹶﺃ ﻭ ﹶﻻ ﺩ ﹸﻛ ﻢ ﺑِﺎﻟ
ﺑﻴﻨ ﻬ ﻢ ﻓِﻰ ﺍﹾﻟ ﻤﻀﺎ ِﺟ ِﻊ «.١٠٥٣
ﻚ ﺑ ِﻦ ﺍﻟ ﺮﺑِﻴ ِﻊ ﺑ ِﻦ ﺳﺒ ﺮ ﹶﺓ ﻋ ﻦ ﹶﺃﺑِﻴ ِﻪ ﻋ ﻦ ﺟ ﺪ ِﻩ ﺭﹶﻓ ﻌ ﻪ ِﺇﻟﹶﻰ ﺍﻟﻨِﺒ ﻰ ﻗﹶﺎ ﹶﻝ » ِﺇﺫﹶﺍ ﺑﻠﹶـ ﹶﻎ
ﻭﻋﻦ ﻋﺒ ِﺪ ﺍﹾﻟ ﻤِﻠ ِ
ﻼ ِﺓ «.١٠٥٤
ﺼﹶﺿ ِﺮﺑﻮ ﻫ ﻢ ﻋﻠﹶﻰ ﺍﻟ
ﲔ ﻓﹶﺎ
ﺸ ﺮ ِﺳِﻨ
ﲔ ﹶﻓ ﹶﻔ ﺮﻗﹸﻮﺍ ﺑﻴ ﻦ ﹸﻓ ﺮ ِﺷ ِﻬ ﻢ ﻭِﺇﺫﹶﺍ ﺑﹶﻠﻐﻮﺍ ﻋ
ﹶﺃ ﻭ ﹶﻻ ﺩ ﹸﻛ ﻢ ﺳﺒ ﻊ ِﺳِﻨ
ﺇﺫﹰﺍ ﻫﺬﺍ ﺍﻟﺘﻔﺮﻳﻖ ﻳﺒﺪﺃ ﰲ ﺳﻦ ﺍﻟﻌﺎﺷﺮﺓ ،ﺣﻴﺚ ﺗﻜﻮﻥ ﺍﻟﻐﺮﻳﺰﺓ ﰲ ﻃﺮﻳﻘﻬﺎ ﻟﻠﻨﻤﻮ ،ﻭﻟﻜﻦ ﻛﻴﻒ
ﻳﺘﻢ ﺍﻟﺘﻔﺮﻳﻖ ﰲ ﺍﳌﻀﺠﻊ ؟ ﺇﻧﻪ ﻋﺪﻡ ﻧﻮﻡ ﻃﻔﻠﲔ ﲢﺖ ﳊﺎﻑ ﻭﺍﺣﺪ،ﺃﻭ ﻳﻨﺎﻣﺎﻥ ﰲ ﺳﺮﻳﺮ ﻭﺍﺣﺪ،
ﺃﻣﺎ ﻋﻠﻰ ﻓﺮﺍﺵ ﻭﺍﺣﺪ ،ﻭﺑﻠﺤﺎﻓﲔ ﳐﺘﻠﻔﲔ ﻓﻼ ﺣﺮﺝ.ﻭﻛﻠﻤﺎ ﺍﺑﺘﻌﺪﺍ ﻋﻦ ﺑﻌﻀﻬﻤﺎ ﻓﻬﻮ ﺃﻓﻀﻞ .
ﻗﺎﻝ ﺍﻟﺪﻫﻮﱄ" :ﻭﺇﳕﺎ ﺃﻣﺮ ﺑﺘﻔﺮﻳﻖ ﺍﳌﻀﺎﺟﻊ ﻷﻥ ﺍﻷﻳﺎﻡ ﺃﻳﺎﻡ ﻣﺮﺍﻫﻘﺔ ﻓـﻼ ﻳﺒﻌـﺪ ﺃﻥ ﺗﻔـﻀﻲ
ﺍﳌﻀﺎﺟﻌﺔ ﺇﱃ ﺷﻬﻮﺓ ﺍﺎﻣﻌﺔ ﻓﻼ ﺑﺪ ﻣﻦ ﺳﺪ ﺳﺒﻴﻞ ﺍﻟﻔﺴﺎﺩ ﻗﺒﻞ ﻭﻗﻮﻋﻪ ".١٠٥٥
ﻟﺬﻟﻚ ﻓﺈﻥ ﺍﻟﻨﻮﻡ ﰲ ﻓﺮﺍﺵ ﻭﺍﺣ ٍﺪ ﲢﺖ ﳊﺎﻑ ﻭﺍﺣ ٍﺪ ،ﻳﺆﺩﻱ ﺑﺎﻷﻃﻔﺎﻝ ﺃﻥ ﺗﻨﻤـﻮ ﻓـﻴﻬﻢ ﺍﻟﻐﺮﻳـﺰﺓ
ﺍﳉﻤﺴﻴﺔ ﺑﺴﺮﻋﺔ ﻣﺘﺰﺍﻳﺪﺓ ،ﻭﺃﻥ ﺗﺘﺄﺟﺞ ﻓﻼ ﲡﺪ ﻹﻧﻔﺎﺫﻫﺎ ﺇﻻ ﺑﺒﻌﺾ ﻣﻈﺎﻫﺮ ﺍﻻﳓﺮﺍﻑ ،ﻭﺍﻟـﺸﺬﻭﺫ
ﺍﳉﻨﺴﻲ ،ﻭﻛﻢ ﲢﺪﺙ ﺷﺬﻭﺫﺍﺕ ﲢﺖ ﺍﻟﻠﺤﺎﻑ ﻻ ﻳﺸﻌﺮ ﺎ ﺍﻷﺑﻮﺍﻥ ،ﻓﺘﻜﻮﻥ ﺳﺒﺒﹰﺎ ﰲ ﺩﻣﺎﺭ ﻫﺆﻻﺀ
ﺍﻷﻃﻔﺎﻝ ﺍﻷﺑﺮﻳﺎﺀ ،ﺍﻟﺬﻳﻦ ﺗﺴﺎﻫﻞ ﺁﺑﺎﺅﻫﻢ ﻋﻦ ﺃﺣﻮﺍﳍﻢ ،ﻓﻮﺿﻌﻮﻫﻢ ﰲ ﳐﺎﻟﻔـﺔ ﺃﻭﺍﻣـﺮ ﺍﻟـﻨﱯ
.ﻭﺭﺳﻮﻝ ﺍﷲ } ﻭﻣﺎ ﻳﻨ ِﻄ ﻖ ﻋ ِﻦ ﺍﹾﻟ ﻬﻮﻯ )ِ (٣ﺇ ﹾﻥ ﻫ ﻮ ِﺇﻟﱠﺎ ﻭ ﺣ ﻲ ﻳﻮﺣﻰ )] {(٤ﺍﻟﻨﺠﻢ،[٤ ،٣ :
ﻳﻘﺪﻡ ﻟﻨﺎ ﺃﻣﺮﹰﺍ ﺻﺮﳛﹰﺎ "ﻭﻓﺮﻗﻮﺍ "ﻓﺎﳌﺆﻣﻦ ﳝﺘﺜﻞ ﻓﻴﻔﺮﻕ ،ﻭﺃﻳﻦ ﺍﻟﺘﻔﺮﻳﻖ؟ ﺇﻧﻪ ﺑﻴﻨﻬﻢ ﰲ ﺍﳌﻀﺎﺟﻊ ،ﻓـﺄﻳﻦ
ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻐﺮﺑﻴﺔ ﻭﺍﻟﺸﺮﻗﻴﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺮﺍﺋﻊ ؟
٤٢٥
ﺍﻷﺳﺎﺱ ﺍﻟﺘﻬﺬﻳﱯ ﺍﳋﺎﻣﺲ – ﺍﺑﺘﻌﺎﺩ ﺍﻟﻄﻔﻞ ﻋﻦ ﺍﻻﺧﺘﻼﻁ ﻭﺍﳌﻬﻴﺠﺎﺕ ﺍﳉﻨﺴﻴﺔ :
ﻳﺴﻘﻂ ﻭﺍﻗﻊ ﺍﻻﺧﺘﻼﻁ ﻭﻣﻔﺎﺳﺪﻩ ﰲ ﺃﻭﺭﺑﺎ ﻭﺃﻣﺮﻳﻜﺎ ﻛﻞ ﺍﻟﺪﻋﺎﻭﻱ ﺑﻔﻮﺍﺋﺪﻩ .ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ )ﺑﻦ
ﻟﻨﺪﺳﻲ ( ﰲ ﻛﺘﺎﺑﻪ ﲤﺮﺩ ﺍﻟﻨﺶﺀ ﺍﳉﺪﻳﺪ :ﺃﻥ ﺍﻟﺼﺒﻴﺔ ﰲ ﺃﻣﺮﻳﻜﺎ ﺃﺻﺒﺤﻮﺍ ﻳﺮﺍﻫﻘﻮﻥ ﻗﺒﻞ ﺍﻷﻭﺍﻥ،
ﻭﻣﻦ ﺍﻟﺴﻦ ﺍﻟﺒﺎﻛﺮﺓ ﺟﺪﹰﺍ ﻳﺸﺘﺪ ﻓﻴﻬﻢ ﺍﻟﺸﻌﻮﺭ ﺍﳉﻨﺴﻲ.ﻭﻳﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ ﺃﺩﻳﺐ ﻫﻮﻛﺮ ﰲ ﻛﺘﺎﺑﻪ
ﺍﻟﻘﻮﺍﻧﲔ ﺍﳉﻨﺴﻴﺔ :ﺇﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﻟﻐﺮﻳﺐ ﺍﻟﺸﺎﺫ ﺣﱴ ﰲ ﺍﻟﻄﺒﻘﺎﺕ ﺍﳌﺜﻘﻔﺔ ﺃﻥ ﺑﻨﺎﺕ ﺳﺒﻊ ﺃﻭ ﲦﺎﻥ
ﺳﻨﲔ ﳜﺎﺩ ﹼﻥ ﻟﺬﺍﻦ ﻣﻊ ﺍﻟﺼﺒﻴﺔ ،ﻭﺭﲟﺎ ﺗﻠﻮﺛﻦ ﻣﻌﻬﻢ ﺑﺎﻟﻔﺎﺣﺸﺔ ،ﻭﺑﻨﺖ ﰲ ﺍﻟﺴﺎﺑﻌﺔ ﻣﻦ ﺑﻴـﺖ
ﻋﺮﻳﻖ ﺍﺭﺗﻜﺒﺖ ﺍﻟﻔﺎﺣﺸﺔ ﻣﻊ ﺃﺧﻴﻬﺎ ﻭﻋﺪﺩ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ،ﻭﻭﺟﺪ ﻧﻔﺮ ﻣﻦ ﲬﺴﺔ ﺃﻭﻻﺩ ﻳﺸﺘﻤﻞ
ﻋﻠﻰ ﺻﺒﻴﺘﲔ ﻭﺛﻼﺛﺔ ﺻﺒﻴﺎﺕ ﻣﺘﻘﺎﺭﰊ ﺍﻟﺒﻴﻮﺕ ﻭﺟﺪﻭﺍ ﻣﺘﻌﻠﻘﲔ ﺑﺒﻌﻀﻬﻢ ﺑﺎﻟﻌﻼﻗﺎﺕ ﺍﳉﻨـﺴﻴﺔ
ﻭﻛﺎﻥ ﺃﻛﱪﻫﻢ ﺳﻨﹰﺎ ﺍﺑﻦ ﻋﺸﺮ ﺳﻨﲔ ﻭﺑﻨﺖ ﰲ ﺍﻟﺘﺎﺳﻌﺔ.ﻭﺟﺎﺀ ﰲ ﺗﻘﺮﻳﺮ ﻃﺒﻴﺐ ﻣـﻦ ﻣﺪﻳﻨـﺔ
ﺑﺎﻟﺘﻴﻤﻮﺭ ﺃﻧﻪ ﺭﻓﻊ ﺇﱃ ﺍﶈﺎﻛﻢ ﺃﻛﺜﺮ ﻣﻦ ﺃﻟﻒ ﻣﺮﺍﻓﻌﺔ ﰲ ﺳﻨﺔ ﻭﺍﺣﺪﺓ ﰲ ﺍﺭﺗﻜﺎﺏ ﺍﻟﻔﺎﺣﺸﺔ ﻣﻊ
ﺍﻟﺼﺒﺎﻳﺎ ﺩﻭﻥ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ،ﻭﳜﻤﻦ ﺍﻟﻘﺎﺿﻲ ﻟﻨﺪﺳﻲ ﺃﻥ ) (%٤٥ﻣﻦ ﺍﻟﻄﺎﻟﺒﺎﺕ ﺗﺪﻧﺴﻦ ﻗﺒـﻞ
ﺧﺮﻭﺟﻬﻦ ﻣﻦ ﺍﳌﺪﺭﺳﺔ ،ﻭﺗﺮﺗﻔﻊ ﻫﺬﻩ ﺍﻟﻨﺴﺒﺔ ﰲ ﻣﺮﺍﺣﻞ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻟﻴﺔ.ﻭﻣﻦ ﺍﳌﺆﺳﻒ ﻭﺍﳌـﺆﱂ
ﺃﻥ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ ﺍﳌﺴﻠﻤﺔ ﺑﺪﺃﺕ ﺗﺴﲑ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻬﺞ ﰲ ﺍﺧﺘﻼﻁ ﺍﻟﺼﺒﻴﺎﻥ ﻣﻊ ﺍﻟﺒﻨـﺎﺕ،
ﻭﻫﺬﺍ ﺗﺂﻣﺮ ﻋﻠﻰ ﺇﻓﺴﺎﺩ ﺍﺘﻤﻊ ﻭﺗﻮﻫﲔ ﺑﻨﻴﺔ ﺍﻷﺟﻴﺎﻝ. ١٠٦٠
٤٢٧
ﺍﻷﺳﺎﺱ ﺍﻟﺘﻬﺬﻳﱯ ﺍﻟﺴﺎﺑﻊ -ﺷﺮﺡ ﻣﻘﺪﻣﺔ ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ،ﻭﲢﻔﻴﻈﻬﺎ ﻟﻠﻄﻔﻞ ﺍﳌﻤﻴﺰ :
ﺑﻌﺪ ﺑﻠﻮﻍ ﺍﻟﻄﻔﻞ ﺳﻦ ﺍﻟﻌﺎﺷﺮﺓ ،ﻳﻔﺮﻕ ﰲ ﻣﻀﺠﻌﻪ ﻋﻦ ﺇﺧﻮﺍﻧﻪ ،ﻓﻬﺬﺍ ﻳﻌﲏ ﺃﻥ ﺑﻌﺾ ﺍﻟﺪﻻﻻﺕ
ﺍﳉﻨﺴﻴﺔ ﺑﺪﺃﺕ ﺑﺎﻟﻈﻬﻮﺭ ﺭﻭﻳﺪﹰﺍ ﺭﻭﻳﺪﹰﺍ .
ﻓﻔﻲ ﻫﺬﻩ ﺍﻟﺴﻦ ﻧﺒﺪﺃ ﺑﻮﺿﻊ ﺍﻟﻮﻗﺎﻳﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ،ﻭﺍﳌﻨﺎﻋﺎﺕ ﺍﻹﳝﺎﻧﻴﺔ ﰲ ﻧﻔﺲ ﺍﻟﻄﻔﻞ ،ﻟﻴﻘـﻮﻯ
ﺎ ﻋﻠﻰ ﺍﻟﺘﺤﻜﻢ ﰲ ﻏﺮﻳﺰﺗﻪ ،ﻭﺿﺒﻂ ﻧﻔﺴﻪ ،ﻭﺍﳊﻔﺎﻅ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﺭﺗﻜﺎﺏ ﺍﻟﻔﺎﺣﺸﺔ ،ﻭﺍﻟﻌﻴـﺎﺫ
ﺑﺎﷲ ،ﻓﻘﺪ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻳﻘﺪﻣﻮﻥ ﻷﻃﻔﺎﳍﻢ ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ﻛﻮﻗﺎﻳﺔ ﳍـﻢ ﻣـﻊ ﺍﻟـﺸﺮﺡ
ﻭﺍﻟﺒﻴﺎﻥ ،ﻭﻳﻬﺘﻤﻮﻥ ﺑﺘﺤﻔﻴﻈﻬﺎ ﰲ ﺳﻦ ﺍﳌﺮﺍﻫﻘﺔ ﻗﺒﻴﻞ ﺍﻟﺒﻠﻮﻍ ﻭﺧﺎﺻﺔ ﺍﻟﺒﻨﺎﺕ .
ﷲ " :ﻋﱢﻠﻤﻮﺍ ِﺭﺟﺎﹶﻟ ﹸﻜﻢ ﺳﻮ ﺭ ﹶﺓ ﺍﹾﻟﻤﺎِﺋ ﺪ ِﺓ ﻭ ﻋﱢﻠﻤﻮﺍ ِﻧﺴﺎ َﺀ ﹸﻛ ﻢ ﻋ ﻦ ﻣﺠﺎ ِﻫﺪٍ ،ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍ ِ
ﺳﻮ ﺭ ﹶﺓ ﺍﻟﻨﻮ ِﺭ ". ١٠٦١
ﺏ "ﺗ ﻌﱠﻠﻤﻮﺍ ﺳﻮ ﺭ ﹶﺓ ﺑـﺮﺍ َﺀ ﹶﺓ ﻭ ﻋﱢﻠﻤـﻮﺍ ﺨﻄﱠﺎ ِ ﺐ ﻋ ﻤ ﺮ ﺑ ﻦ ﺍﹾﻟ
ﻭ ﻋ ﻦ ﹶﺃﺑِﻲ ﻋ ِﻄﻴ ﹶﺔ ﺍﹾﻟ ﻬ ﻤﺪﺍِﻧﻲ ،ﻗﹶﺎ ﹶﻝ :ﹶﻛﺘ
ﻀ ﹶﺔ ". ١٠٦٢ ِﻧﺴﺎ َﺀ ﹸﻛ ﻢ ﺳﻮ ﺭ ﹶﺓ ﺍﻟﻨﻮ ِﺭ ﻭ ﺣﻠﱡﻮ ﻫ ﻦ ﺍﹾﻟ ِﻔ
ﺤﻤﺎ ﻡ ِﺇﻟﱠﺎ ﻣِـ ﻦ
ﺴِﻠ ﻤ ﹲﺔ ﺍﹾﻟ
ﻕ" :ﻟﹶﺎ ﺗ ﺪ ﺧﹶﻠ ﻦ ﺍ ﻣ ﺮﹶﺃ ﹲﺓ ﻣ
ﺐ ِﺇﻟﹶﻰ ﺍﻟﹾﺂﻓﹶﺎ ِ
ﺏ ﻛﹶﺎ ﹶﻥ ﻳ ﹾﻜﺘ
ﺨﻄﱠﺎ ِ ﻭ ﻋ ﻦ ﻋ ﻤ ﺮ ﺑ ِﻦ ﺍﹾﻟ
ﺳ ﹶﻘ ٍﻢ ،ﻭ ﻋﱢﻠ ﻤﻮﺍ ِﻧﺴﺎ َﺀ ﹸﻛ ﻢ ﺳﻮ ﺭ ﹶﺓ ﺍﻟﻨﻮ ِﺭ ".١٠٦٣
ﺳﺆﺍﻝ ﻓﻘﻬﻲ :ﻣﺎ ﻫﻮﺳﻦ ﺯﻭﺍﺝ ﺍﻟﺼﻐﲑﺓ ؟
ﻕ ﺍﻟ ﺰ ﻭ ﺟ ِﺔ ﺍﻟﻨ ﹶﻔ ﹶﻘ ﹶﺔ ﻋﻠﹶـﻰ
ﺤﻘﹶﺎ ِ ﺤﻨﺎِﺑﹶﻠ ﹸﺔ ِ -ﻻ ﺳِﺘ ﺤﻨ ِﻔﻴ ﹸﺔ ﻭﺍﻟﺸﺎِﻓ ِﻌﻴ ﹸﺔ ﻭﺍﹾﻟ
ﻁ ﺟ ﻤﻬﻮ ﺭ ﺍﹾﻟ ﹸﻔ ﹶﻘﻬﺎ ِﺀ -ﺍﹾﻟ ﺍ ﺷﺘ ﺮ ﹶ
ﺝ ﻣﺘﻰ ﹶﻃﹶﻠﺒﻬـﺎ ِﺇ ﱠﻻ ﺴﻬﺎ ﻟِﻠ ﺰ ﻭ ِﺴﱢﻠﻢ ﻧ ﹾﻔ
ﻁ ِﺀ ،ﻭﹶﺃ ﹾﻥ ﺗ ﺯ ﻭ ِﺟﻬﺎ ﹶﺃ ﹾﻥ ﺗﻜﹸﻮ ﹶﻥ ﺍﻟﹾ ﻤ ﺮﹶﺃ ﹸﺓ ﹶﻛِﺒ ﲑ ﹰﺓ ﹶﺃ ﻭ ﻣﻄِﻴ ﹶﻘ ﹰﺔ ِﻟ ﹾﻠ ﻮ ﹾ
ﺖ ﺍﹾﻟ ﻤ ﺮﹶﺃ ﹸﺓ ﺻـ ِﻐ ﲑ ﹰﺓ ﹶﻻ ﺗﻄِﻴـ ﻖ ﺻﺤِﻴﺤﺎ ﹶﻻ ﻓﹶﺎ ِﺳﺪﺍ ،ﹶﻓﹶﻠ ﻮ ﻛﹶﺎﻧ ِ ﺡ ِﻟﻤﺎِﻧ ٍﻊ ﺷ ﺮ ِﻋ ﻲ ،ﻭﹶﺃ ﹾﻥ ﻳﻜﹸﻮ ﹶﻥ ﺍﻟﻨﻜﹶﺎ
ﺼ ﲑ ِﺇﻟﹶﻰ ﺍﹾﻟﺤﺎﹶﻟ ِﺔ ﺍﱠﻟﺘِـﻲ ﺝ ﹶﺃ ﻭ ﹶﻟ ﻢ ﺗ ﹸﻜ ﻦ ﺣﺘﻰ ﺗ ِ ﺖ ﻓِﻲ ﻣﻨﺰِﻝ ﺍﻟ ﺰ ﻭ ِ ﻼ ﻧ ﹶﻔ ﹶﻘ ﹶﺔ ﹶﻟﻬﺎ .ﺳﻮﺍ ٌﺀ ﻛﹶﺎﻧ ﻁ َﺀ ﹶﻓ ﹶ
ﺍﹾﻟ ﻮ ﹾ
ﺐ ﻟِﻠﻨ ﹶﻔ ﹶﻘ ِﺔ ﻫ ﻮ ﻣﺎ
ﺱ ﺍﹾﻟﻤﻮ ِﺟ
ﻉ ِﺇﻧﻤﺎ ِﻟ ﻤ ﻌﻨﻰ ﻓِﻴﻬﺎ ،ﻭﺍ ِﻻ ﺣِﺘﺒﺎ ﻉ ﺍ ِﻻ ﺳِﺘ ﻤﺘﺎ ِﻉ ؛ َِﻷ ﱠﻥ ﺍ ﻣِﺘﻨﺎ
ﺠﻤﺎ ﺗﻄِﻴ ﻖ ﺍﹾﻟ ِ
ﻉ ﻭ ﺩﻭﺍﻋِﻴ ِﻪ ،ﻭﻟﹶـ ﻢ ﻳﻮﺟـ ﺪ ؛ َِﻷ ﱠﻥ ﺠﻤﺎ ﺡ ﻭ ﻫ ﻮ ﺍﹾﻟ ِ
ﺤ ﻖ ﺑِﺎﻟﻨﻜﹶﺎ ِ ﺴﺘ ﻳﻜﹸﻮ ﹸﻥ ﻭﺳِﻴﹶﻠ ﹰﺔ ِﺇﻟﹶﻰ ﻣ ﹾﻘﺼﻮ ٍﺩ ﻣ
ﺸﺘﻬﺎ ٍﺓ .
ﺼﹸﻠ ﺢ ِﻟ ﺪﻭﺍﻋِﻴ ِﻪ ؛ َِﻷﻧﻬﺎ ﹶﻏﻴ ﺮ ﻣ
ﻉ ﹶﻻ ﺗ ﺠﻤﺎ ِﺼﹸﻠ ﺢ ِﻟ ﹾﻠ ِ
ﺼ ِﻐ ﲑ ﹶﺓ ﺍﱠﻟﺘِﻲ ﹶﻻ ﺗ
ﺍﻟ
ﺡ ﺍﹾﻟ ﹶﻜِﺒ ﲑ ،٥٠٨ / ٢ﻭﺍﻟ ﺰ ﺭﻗﹶﺎِﻧ ﻲ ٢٤٥ - ٢٤٤ / ٤ﻭﺍﹾﻟ ِﻌﻨﺎﻳـ ﹸﺔ - ١٠٦٤ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ (٣٧ / ٤١) -ﻭﺍﻟ
ﺸ ﺮ
ﲔ ،٥٨ / ٩ﻭﺍﹾﻟﺤﺎﻭِﻱ ﺍﹾﻟ ﹶﻜِﺒ ﲑ / ١٥
ﺿ ﹸﺔ ﺍﻟﻄﱠﺎِﻟِﺒ
ﺶ ﹶﻓﺘ ِﺢ ﺍﹾﻟ ﹶﻘﺪِﻳ ِﺮ ،١٩٦ / ٤ﻭﺍﹾﻟ ِﻬﺪﺍﻳ ﹸﺔ ِﺑﹶﺄ ﻋﻠﹶﻰ ﹶﻓﺘ ِﺢ ﺍﹾﻟ ﹶﻘﺪِﻳ ِﺮ ،١٩٦ / ٤ﻭ ﺭ ﻭ ِﺑﻬﺎ ِﻣ ِ
ﻑ . ٣٧٨ / ٩ ﺡ ﺍﹾﻟ ﹶﻜِﺒ ِﲑ ،٢٥٥ ،٢٣١ / ٩ﻭﺍ ِْﻹﻧﺼﺎ ﺸ ﺮ ِ
،٣٠ﻭﺍﹾﻟ ﻤ ﻐﻨِﻲ ﻣ ﻊ ﺍﻟ
٤٢٩
ﺍﻷﺳﺎﺱ ﺍﻟﺘﻬﺬﻳﱯ ﺍﻟﺜﺎﻣﻦ -ﺍﳌﺼﺎﺭﺣﺔ ﺍﳊﻨﺴﻴﺔ ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﻔﺎﺣﺸﺔ:
ﺑﻌﺪ ﺗﻌﻠﻢ ﺍﻟﻄﻔﻞ ﻓﺮﺍﺋﺾ ﺍﻟﻐﺴﻞ ،ﻭﺇﺳﻘﺎﻁ ﺍﳉﻨﺎﺑﺔ ،ﳛﺬﺭ ﲢﺬﻳﺮﹰﺍ ﺷـﺪﻳﺪﹰﺍ ﻣـﻦ ﺍﻟﻮﻗـﻮﻉ ﰲ
ﺍﻟﻔﺎﺣﺸﺔ ،ﻭﻳﺸﺮﺡ ﻟﻪ ﺫﻟﻚ ﺣﺴﺐ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﻓﻴﻪ ﺍﻟﻄﻔﻞ ،ﻫﻞ ﰲ ﺑﻠﺪ ﲢﻠﻞ ﺍﳌﻮﺑﻘﺎﺕ
ﺃﻡ ﰲ ﺑﻠﺪ ﺇﺳﻼﻣﻲ ﳏﺎﻓﻆ ؟ ﻭﻋﻠﻰ ﺣﺴﺐ ﺍﻷﺳﺮﺓ ﺍﻟﱵ ﺑﻠﻎ ﻓﻴﻬﺎ ﺫﻟﻚ ﺍﻟﻄﻔـﻞ ،ﻫـﻞ ﻫـﻲ
ﺇﺳﻼﻣﻴﺔ ﺃﻭ ﺇﺑﺎﺣﻴﺔ ،ﻓﺤﻴﺜﻤﺎ ﻛﺎﻧﺖ ﺍﻷﺳﺮﺓ ﻓﻴﺠﺐ ﺃﻥ ﻳﺸﺮﺡ ﻟﻠﻄﻔﻞ ﺍﳌﺴﻠﻢ ﺍﻟﺒﺎﻟﻎ ﻣـﺎ ﻫـﻮ
ﺍﻟﺰﱏ ،ﺣﱴ ﳚﺘﻨﺒﻪ ،ﻭﻳﺒﺘﻌﺪ ﻋﻨﻪ ،ﻣﻦ ﺃﺟﻞ ﺃﻻ ﻳﻘﻊ ﰲ ﺍﻟﺰﱏ ،ﰒ ﻳﻘﻮﻝ :ﺃﻧﺎ ﻻ ﺃﺩﺭﻱ ﻛﻴﻒ ﻫﻮ؟
ﻭﻣﺎ ﺣﻜﻤﻪ ؟
ﻭﺗﺮﻯ ﻟﻪ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﱵ ﲢﺬﺭ ﻣﻦ ﺍﻟﺰﱏ ،ﻋ ﻦ ﹶﺃﺑِﻲ ﹸﺃﻣﺎ ﻣ ﹶﺔ ﻗﹶﺎ ﹶﻝِ :ﺇ ﱠﻥ ﹶﻓﺘﻰ ﺷﺎﺑﺎ ﹶﺃﺗﻰ ﺍﻟﻨِﺒ ﻲ
ﷲ ،ﺍﹾﺋ ﹶﺬ ﹾﻥ ﻟِﻲ ﺑِﺎﻟ ﺰﻧﺎ ،ﹶﻓﹶﺄ ﹾﻗﺒ ﹶﻞ ﺍﹾﻟ ﹶﻘ ﻮ ﻡ ﻋﹶﻠﻴ ِﻪ ﹶﻓ ﺰ ﺟﺮﻭ ﻩ ﻭﻗﹶﺎﻟﹸﻮﺍ :ﻣ ﻪ .ﻣ ﻪ.ﹶﻓﻘﹶـﺎ ﹶﻝ: ﹶﻓﻘﹶﺎ ﹶﻝ :ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ
ﻚ ؟ ﻗﹶـﺎ ﹶﻝ :ﹶﻻ ،ﻭﺍﻟﻠﱠـ ِﻪ ﺟ ﻌﹶﻠﻨِـﻲ ﺍﻟﻠﱠـ ﻪ ﺤﺒ ﻪ ُﻷ ﻣ ﺲ ﻗﹶﺎ ﹶﻝ :ﹶﺃﺗ ِ
ﺠﹶﻠ ﺍ ﺩﻧ ﻪ ،ﹶﻓ ﺪﻧﺎ ِﻣﻨ ﻪ ﹶﻗﺮِﻳﺒﺎ.ﻗﹶﺎ ﹶﻝ :ﹶﻓ
ﷲﻚ ؟ ﻗﹶﺎ ﹶﻝ :ﹶﻻ ،ﻭﺍﻟﱠﻠ ِﻪ ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍ ِ ﺤﺒ ﻪ ِﻻﺑﻨِﺘ ﺤﺒﻮﻧ ﻪ ُﻷ ﻣ ﻬﺎِﺗ ِﻬ ﻢ.ﻗﹶﺎ ﹶﻝ :ﹶﺃﹶﻓﺘ ِﺱ ﻳ ِ
ِﻓﺪﺍ َﺀ ﻙ.ﻗﹶﺎ ﹶﻝ :ﻭ ﹶﻻ ﺍﻟﻨﺎ
ﻚ ؟ ﻗﹶﺎ ﹶﻝ :ﹶﻻ ،ﻭﺍﻟﻠﱠـ ِﻪ ﺤﺒ ﻪ ُﻷ ﺧِﺘ ﺤﺒﻮﻧ ﻪ ِﻟﺒﻨﺎِﺗ ِﻬ ﻢ.ﻗﹶﺎ ﹶﻝ :ﹶﺃﹶﻓﺘ ِ
ﺱ ﻳ ِ
ﺟ ﻌﹶﻠﻨِﻲ ﺍﻟﱠﻠ ﻪ ِﻓﺪﺍ َﺀ ﻙ ﻗﹶﺎ ﹶﻝ :ﻭ ﹶﻻ ﺍﻟﻨﺎ
ﻚ ؟ ﻗﹶﺎ ﹶﻝ :ﹶﻻ ،ﻭﺍﻟﱠﻠ ِﻪ
ﺤﺒ ﻪ ِﻟ ﻌ ﻤِﺘ
ﺤﺒﻮﻧ ﻪ َﻷ ﺧﻮﺍِﺗ ِﻬ ﻢ.ﻗﹶﺎ ﹶﻝ :ﹶﺃﹶﻓﺘ ِ ﺱ ﻳ ِ
ﺟ ﻌﹶﻠﻨِﻲ ﺍﻟﱠﻠ ﻪ ِﻓﺪﺍ َﺀ ﻙ.ﻗﹶﺎ ﹶﻝ :ﻭ ﹶﻻ ﺍﻟﻨﺎ
ﻚ ؟ ﻗﹶﺎ ﹶﻝ :ﹶﻻ ،ﻭﺍﻟﻠﱠـ ِﻪ ﺤﺒ ﻪ ِﻟﺨﺎﹶﻟِﺘ ﺤﺒﻮﻧ ﻪ ِﻟ ﻌﻤﺎِﺗ ِﻬ ﻢ.ﻗﹶﺎ ﹶﻝ :ﹶﺃﹶﻓﺘ ِﺱ ﻳ ِ
ﺟ ﻌﹶﻠﻨِﻲ ﺍﻟﱠﻠ ﻪ ِﻓﺪﺍ َﺀ ﻙ.ﻗﹶﺎ ﹶﻝ :ﻭ ﹶﻻ ﺍﻟﻨﺎ
ﺿ ﻊ ﻳ ﺪ ﻩ ﻋﹶﻠﻴ ِﻪ ﻭﻗﹶـﺎ ﹶﻝ :ﺍﻟﱠﻠﻬـ ﻢ
ﺤﺒﻮﻧ ﻪ ِﻟﺨﺎ ﹶﻻِﺗ ِﻬ ﻢ.ﻗﹶﺎ ﹶﻝ :ﹶﻓ ﻮ ﺱ ﻳ ِ ﺟ ﻌﹶﻠﻨِﻲ ﺍﻟﱠﻠ ﻪ ِﻓﺪﺍ َﺀ ﻙ.ﻗﹶﺎ ﹶﻝ :ﻭ ﹶﻻ ﺍﻟﻨﺎ
ﺖ ِﺇﻟﹶﻰ ﺷ ﻲ ٍﺀ.١٠٦٥ ﻚ ﺍﹾﻟ ﹶﻔﺘﻰ ﻳ ﹾﻠﺘ ِﻔ
ﺼ ﻦ ﹶﻓ ﺮ ﺟ ﻪ ﹶﻓﹶﻠ ﻢ ﻳ ﹸﻜ ﻦ ﺑ ﻌ ﺪ ﹶﺫِﻟ
ﺍ ﹾﻏ ِﻔ ﺮ ﹶﺫﻧﺒ ﻪ ﻭ ﹶﻃ ﻬ ﺮ ﹶﻗ ﹾﻠﺒ ﻪ ،ﻭ ﺣ
ﻭ ﻋ ﻦ ﺳﹶﻠﻴ ِﻢ ﺑﻦ ﻋﺎ ِﻣﺮٍ ،ﹶﺃ ﱠﻥ ﹶﺃﺑﺎ ﹸﺃﻣﺎ ﻣ ﹶﺔ ﺣ ﺪﹶﺛﻪ ،ﹶﺃ ﱠﻥ ﻏﹸﻼﻣﺎ ﺷﺎﺑﺎ ﹶﺃﺗﻰ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ،ﹶﻓﻘﹶـﺎ ﹶﻝ :ﻳـﺎ
ﺱ ﹶﻓﻘﹶﺎ ﹶﻝ ":ﻣ ﻪ" ،ﹶﻓﻘﹶﺎ ﹶﻝ ﺭﺳﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ ":ﹶﺃﻗِـﺮﻭ ﻩ ﺡ ﺍﻟﻨﺎ ﺭﺳﻮ ﹶﻝ ﺍﻟﱠﻠﻪِ ،ﺍﹾﺋ ﹶﺬ ﹾﻥ ﻟِﻲ ﻓِﻲ ﺍﻟ ﺰﻧﺎ ،ﹶﻓﺼﺎ
ﺤﺒـ ﻪ
ﻱ ﺭﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ،ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ﻪ ﺭﺳـﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ ":ﹶﺃﺗ ِ ﺲ ﺑﻴ ﻦ ﻳ ﺪ ﺍ ﺩ ﹸﻥ" ،ﹶﻓ ﺪﻧﺎ ﺣﺘﻰ ﺟﹶﻠ
ﺤﺒـ ﻪ ﻻﺑﻨﺘِـﻚ؟"ﻗﹶـﺎ ﹶﻝ :ﻻ، ﺤﺒﻮﻧ ﻪ ُﻷ ﻣﻬﺎِﺗ ِﻬﻢ ،ﹶﺃﺗ ِ
ﺱ ﻻ ﻳ ِ ﻚ ﺍﻟﻨﺎ ُﻷ ﻣﻚ؟"ﻗﹶﺎ ﹶﻝ :ﻻ ،ﻗﹶﺎ ﹶﻝ ":ﻭ ﹶﻛ ﹶﺬِﻟ
ﺱﻻ ﻚ ﺍﻟﻨـﺎ ﺤﺒ ﻪ ُﻷ ﺧِﺘﻚ؟"ﹶﻗﺎ ﹶﻝ :ﻻ ،ﻗﹶﺎ ﹶﻝ ":ﻭ ﹶﻛ ﹶﺬِﻟ ﺤﺒﻮﻧ ﻪ ِﻟﺒﻨﺎِﺗ ِﻬﻢ ،ﹶﺃﺗ ِ
ﺱ ﻻ ﻳ ِ ﻚ ﺍﻟﻨﺎ
ﻗﹶﺎ ﹶﻝ ":ﻭ ﹶﻛ ﹶﺬِﻟ
ﺤﺒ ﻪ
ﺤﺒﻮﻧ ﻪ ِﻟ ﻌﻤﺎِﺗ ِﻬﻢ؟ ﹶﺃﺗ ِ
ﺱ ﻻ ﻳ ِ
ﻚ ﺍﻟﻨﺎ
ﺤﺒ ﻪ ِﻟ ﻌ ﻤِﺘﻚ؟"ﻗﹶﺎ ﹶﻝ :ﻻ ،ﻗﹶﺎ ﹶﻝ ":ﻭ ﹶﻛ ﹶﺬِﻟ
ﺤﺒﻮﻧ ﻪ َﻷ ﺧﻮﺍِﺗ ِﻬﻢ ،ﹶﺃﺗ ِ
ﻳِ
٤٣٩
.٥٣ﻣﺴﻨﺪ ﺃﰊ ﻳﻌﻠﻰ ﺍﳌﻮﺻﻠﻲ
.٥٤ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ(
.٥٥ﻣﺴﻨﺪ ﺍﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ) ﺑﺄﺣﻜﺎﻡ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺆﻭﻁ(
.٥٦ﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ ) ﺍﳌﻄﺒﻮﻉ ﺑﺎﺳﻢ ﺍﻟﺒﺤﺮ ﺍﻟﺰﺧﺎﺭ
.٥٧ﻣﺴﻨﺪ ﺍﳊﻤﻴﺪﻱ -ﺍﳌﻜﱰ
.٥٨ﻣﺴﻨﺪ ﺍﻟﺸﺎﺷﻲ ٣٣٥
.٥٩ﻣﺴﻨﺪ ﺍﻟﺸﺎﻣﻴﲔ ٣٦٠
.٦٠ﻣﺴﻨﺪ ﺍﻟﻄﻴﺎﻟﺴﻲ
.٦١ﻣﺴﻨﺪ ﻋﺒﺪ ﺑﻦ ﲪﻴﺪ
.٦٢ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ
.٦٣ﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻣﺸﻜﻞ
.٦٤ﻣﻌﺮﻓﺔ ﺍﻟﺴﻨﻦ ﻭﺍﻵﺛﺎﺭ ﻟﻠﺒﻴﻬﻘﻲ
.٦٥ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻷﰊ ﻧﻌﻴﻢ )(٤٣٠
.٦٦ﻣﻮﺳﻮﻋﺔ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ
.٦٧ﻣﻮﻃﺄ ﻣﺎﻟﻚ -ﺍﳌﻜﱰ
.٦٨ﺍﻟﺘﻤﻬﻴﺪ ﳌﺎ ﰲ ﺍﳌﻮﻃﺄ ﻣﻦ ﺍﳌﻌﺎﱐ ﻭﺍﻷﺳﺎﻧﻴﺪ
.٦٩ﺍﳌﻔﻬﻢ ﳌﺎ ﺃﺷﻜﻞ ﻣﻦ ﺗﻠﺨﻴﺺ ﻛﺘﺎﺏ ﻣﺴﻠﻢ
.٧٠ﲝﺮ ﺍﻟﻔﻮﺍﺋﺪ ﺍﳌﺴﻤﻰ ﲟﻌﺎﱐ ﺍﻷﺧﻴﺎﺭ ﻟﻠﻜﻼﺑﺎﺫﻱ
.٧١ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ ﳏﻘﻖ
.٧٢ﺩﻟﻴﻞ ﺍﻟﻔﺎﳊﲔ ﻟﻄﺮﻕ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ
.٧٣ﺷﺮﺡ ﺍﺑﻦ ﺑﻄﺎﻝ
.٧٤ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ
.٧٥ﺷﺮﺡ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﻻﺑﻦ ﻋﺜﻴﻤﲔ
.٧٦ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ
.٧٧ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ
.٧٨ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ
.٧٩ﻓﺘﺢ ﺍﻟﻘﻮﻱ ﺍﳌﺘﲔ ﰲ ﺷﺮﺡ ﺍﻷﺭﺑﻌﲔ ﻭﺗﺘﻤﺔ ﺍﳋﻤﺴﲔ
٤٤٠
.٨٠ﻓﻘﻪ ﺍﻟﺪﻋﻮﺓ ﰲ ﺻﺤﻴﺢ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ
.٨١ﻓﻴﺾ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ
.٨٢ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ،ﺷﺮﺡ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ،ﺍﻹﺻﺪﺍﺭ ٢
.٨٣ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ
.٨٤ﻣﺸﺎﺭﻕ ﺍﻷﻧﻮﺍﺭ ﻋﻠﻰ ﺻﺤﺎﺡ ﺍﻵﺛﺎﺭ
.٨٥ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ ﻟﻠﺨﻄﺎﰊ ٤٨٨
.٨٦ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ
.٨٧ﻓﺘﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺳﺆﺍﻝ ﻭﺟﻮﺍﺏ
.٨٨ﻓﺘﺎﻭﻯ ﺍﻟﺸﺒﻜﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻌﺪﻟﺔ
.٨٩ﻓﺘﺎﻭﻯ ﻭﺍﺳﺘﺸﺎﺭﺍﺕ ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ
.٩٠ﻓﺘﺎﻭﻯ ﻳﺴﺄﻟﻮﻧﻚ ﻟﻌﻔﺎﻧﺔ١٢-١
.٩١ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ﻻﺑﻦ ﺗﻴﻤﻴﺔ
.٩٢ﺃﺩﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ
.٩٣ﺃﻗﺒﺎﺱ ﺭﻭﺣﺎﻧﻴﺔ ﻣﻮﺍﻓﻖ ﻟﻠﻤﻄﺒﻮﻉ
.٩٤ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ
.٩٥ﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ
.٩٦ﺍﻷﺫﻛﺎﺭ ﻟﻠﻨﻮﻭﻱ
.٩٧ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻘﺸﲑﻳﺔ
.٩٨ﺍﻟﺰﻭﺍﺟﺮ ﻋﻦ ﺍﻗﺘﺮﺍﻑ ﺍﻟﻜﺒﺎﺋﺮ
.٩٩ﺍﳌﺪﺧﻞ ﻻﺑﻦ ﺍﳊﺎﺝ
ﺑﺮﻳﻘﺔ ﳏﻤﻮﺩﻳﺔ ﰲ ﺷﺮﺡ ﻃﺮﻳﻘﺔ ﳏﻤﺪﻳﺔ ﻭﺷﺮﻳﻌﺔ ﻧﺒﻮﻳﺔ .١٠٠
ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﰲ ﺍﻹﺳﻼﻡ ﺍﻟﻨﺎﺑﻠﺴﻲ .١٠١
ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﰲ ﺍﻹﺳﻼﻡ ﻟﻌﻠﻮﺍﻥ .١٠٢
ﺗﺮﺑﻴﺔ ﺍﻟﻄﻔﻞ ﰲ ﺍﻹﺳﻼﻡ .١٠٣
ﻟﻮﺍﻗﺢ ﺍﻷﻧﻮﺍﺭ ﺍﻟﻘﺪﺳﻴﺔ ﰲ ﺑﻴﺎﻥ ﺍﻟﻌﻬﻮﺩ ﺍﶈﻤﺪﻳﺔ .١٠٤
ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ .١٠٥
ﻣﻮﺳﻮﻋﺔ ﺧﻄﺐ ﺍﳌﻨﱪ -ﺍﻹﺻﺪﺍﺭ ﺍﻟﺜﺎﱐ .١٠٦
٤٤١
ﻣﻮﺳﻮﻋﺔ ﻣﻮﺍﻗﻒ ﺍﻟﺴﻠﻒ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﳌﻨﻬﺞ ﻭﺍﻟﺘﺮﺑﻴﺔ .١٠٧
ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﺍﻟﺘﻌﻠﻴﻢ -ﻁ١ .١٠٨
ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻋﺮﺽ ﻭﻗﺎﺋﻊ ﻭﲢﻠﻴﻞ ﺃﺣﺪﺍﺙ .١٠٩
ﺣﻴﺎﺓ ﺍﻟﺼﺤﺎﺑﺔ ﻟﻠﻜﺎﻧﺪﻫﻠﻮﻯ .١١٠
ﺯﺍﺩ ﺍﳌﻌﺎﺩ ﰲ ﻫﺪﻱ ﺧﲑ ﺍﻟﻌﺒﺎﺩ .١١١
ﺳﺒﻞ ﺍﳍﺪﻯ ﻭﺍﻟﺮﺷﺎﺩ ﰲ ﺳﲑﺓ ﺧﲑ ﺍﻟﻌﺒﺎﺩ .١١٢
ﻣﻨﻬﺎﺝ ﺍﻟﺮﺳﻮﻝ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﰲ ﺗﺼﺤﻴﺢ ﺍﻷﺧﻄﺎﺀ .١١٣
ﻧﻀﺮﺓ ﺍﻟﻨﻌﻴﻢ ﰲ ﻣﻜﺎﺭﻡ ﺃﺧﻼﻕ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ .١١٤
ﺍﻹﺻﺎﺑﺔ ﰲ ﲤﻴﻴﺰ ﺍﻟﺼﺤﺎﺑﺔ .١١٥
ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ .١١٦
ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )(٧٤٨ .١١٧
ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ .١١٨
ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ ﰲ ﻧﻘﺪ ﺍﻟﺮﺟﺎﻝ .١١٩
ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ .١٢٠
ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ -ﻣﻮﺍﻓﻘﺔ ﻟﻠﻤﻄﺒﻮﻉ .١٢١
ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻟﻺﻣﺎﻡ ﺍﻟﺬﻫﱯ -ﻣﻮﺍﻓﻘﺔ ﻟﻠﻤﻄﺒﻮﻉ .١٢٢
ﺗﺎﺭﻳﺦ ﺍﻟﺮﺳﻞ ﻭﺍﳌﻠﻮﻙ .١٢٣
ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ .١٢٤
ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﻭﻣﻌﻪ ﲣﺮﻳﺞ ﺍﳊﺎﻓﻆ ﺍﻟﻌﺮﺍﻗﻲ .١٢٥
ﺷﺮﺡ ﻣﺴﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ .١٢٦
ﻣﻮﺳﻮﻋﺔ ﻛﺘﺐ ﺍﺑﻦ ﺍﻟﻘﻴﻢ .١٢٧
ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴﻞ ﰲ ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﻣﻨﺎﺭ ﺍﻟﺴﺒﻴﻞ ﺃﻥ ﺍﳊﺪﻳﺚ ﺬﻩ ﺍﻟﻄﺮﻕ ﺳﲑﺓ ﺍﺑـﻦ .١٢٨
ﻫﺸﺎﻡ
ﺍﹾﻟ ﹶﻘﻀﺎ ُﺀ ﻭﺍﹾﻟ ﹶﻘ ﺪ ﺭ ِﻟ ﹾﻠﺒﻴ ﻬ ِﻘ ﻲ .١٢٩
ﺸﺮﺍ ﹶﻥ ﹶﺃﻣﺎﻟِﻲ ﺍﺑ ِﻦ ِﺑ .١٣٠
ﺃﻧﺒﺎﺀ ﳒﺒﺎﺀ ﺍﻷﺑﻨﺎﺀ .١٣١
ﺍﳌﺴﺘﻄﺮﻑ ﰲ ﻛﻞ ﻓﻦ ﻣﺴﺘﻈﺮﻑ .١٣٢
٤٤٢
ﺍﻟﻌﻘﻮﺩ ﺍﻟﺪﺭﻳﺔ ﻣﻦ ﻣﻨﺎﻗﺐ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ .١٣٣
ﻱ
ﺐ ﺍﹾﻟﺒ ﻐﺪﺍ ِﺩ ﺨﻄِﻴ ِ ﺚ ِﻟ ﹾﻠ
ﺤﺪِﻳ ِ ﺏ ﺍﹾﻟ ﺻﺤﺎ ِ ﻑ ﹶﺃ ﺷ ﺮ .١٣٤
ﻱ
ﺙ ﺍﹾﻟﻔﹶﺎﺻِ ﹸﻞ ﺑﻴ ﻦ ﺍﻟﺮﺍﻭِﻱ ﻭﺍﹾﻟﻮﺍﻋِﻲ ﻟِﻠﺮﺍ ﻣ ﻬ ﺮ ﻣ ِﺰ ﺤ ﺪ ﹸ ﺍﹾﻟ ﻤ .١٣٥
ﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ .١٣٦
ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ ﻟﻠﺒﺨﺎﺭﻱ .١٣٧
ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ ﻟﻠﻤﺰﻱ .١٣٨
ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ ﻻﺑﻦ ﺣﺠﺮ .١٣٩
ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ ﻟﻠﺬﻫﱯ .١٤٠
ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ﻻﺑﻦ ﺧﻠﻜﺎﻥ .١٤١
ﻱ
ﺐ ﺍﹾﻟﺒ ﻐﺪﺍ ِﺩ ﺨﻄِﻴ ِ ﺚ ِﻟ ﹾﻠ
ﺤﺪِﻳ ِ ﺐ ﺍﹾﻟ ﺍﻟ ﺮ ﺣﹶﻠ ﹸﺔ ﻓِﻲ ﹶﻃﹶﻠ ِ .١٤٢
ﺍﻟﺪﻳﺒﺎﺝ ﺍﳌﺬﻫﺐ ﰲ ﻣﻌﺮﻓﺔ ﺃﻋﻴﺎﻥ ﻋﻠﻤﺎﺀ ﺍﳌﺬﻫﺐ .١٤٣
ﻭﺗﺮﺗﻴﺐ ﺍﳌﺪﺍﺭﻙ ﻭﺗﻘﺮﻳﺐ ﺍﳌﺴﺎﻟﻚ .١٤٤
ﻣﺪﺧﻞ ﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﲑﺓ ،ﺩ .ﳛﲕ ﺍﻟﻴﺤﲕ .١٤٥
ﻱ
ﺐ ﺍﹾﻟﺒ ﻐﺪﺍ ِﺩ
ﺨ ِﻄِﻴ ِ ﺏ ﺍﻟﺴﺎ ِﻣ ِﻊ ِﻟ ﹾﻠ ﻕ ﺍﻟﺮﺍﻭِﻱ ﻭﺁﺩﺍ ِ ﺍﹾﻟﺠﺎ ِﻣ ﻊ ِﻟﹶﺄ ﺧﻠﹶﺎ ِ .١٤٦
ﹶﻓﻀﺎِﺋ ﹸﻞ ﺍﹾﻟ ﹸﻘﺮﺁ ِﻥ ِﻟ ﹾﻠﻘﹶﺎ ِﺳ ِﻢ ﺑ ِﻦ ﺳﻠﱠﺎ ٍﻡ .١٤٧
ﺟﺎ ِﻣ ﻊ ﺑﻴﺎ ِﻥ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ .١٤٨
ﺃﻃﻔﺎﻝ ﺍﳌﺴﻠﻤﲔ ﻛﻴﻒ ﺭﺑﺎﻫﻢ ﺍﻟﻨﱯ ﺍﻷﻣﲔ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .١٤٩
ﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻟﻠﻄﻔﻞ ﻟﺴﻮﻳﺪ .١٥٠
ﺗﺎﺭﻳﺦ ﺁﺩﺍﺏ ﺍﻟﻌﺮﺏ .١٥١
ﻃﺒﻘﺎﺕ ﺍﳊﻔﺎﻅ ﻟﻠﺴﻴﻮﻃﻲ .١٥٢
ﺍﳌﻨﻬﻞ ﺍﻟﻌﺬﺏ ﺍﻟﺮﻭﻱ .١٥٣
ﻃﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ﺍﻟﻜﱪﻯ .١٥٤
ﻱ
ﺐ ﺍﹾﻟﺒ ﻐﺪﺍ ِﺩ
ﺨﻄِﻴ ِ ﺍﹾﻟ ِﻜﻔﹶﺎﻳ ﹸﺔ ﻓِﻲ ِﻋ ﹾﻠ ِﻢ ﺍﻟ ﺮﻭﺍﻳ ِﺔ ِﻟ ﹾﻠ .١٥٥
ﺍﻟﻔﺮﺝ ﺑﻌﺪ ﺍﻟﺸﺪﺓ -ﺍﻟﺘﻨﻮﺧﻲ - .١٥٦
ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ .١٥٧
ﺍﻟﻌﱪ ﰲ ﺧﱪ ﻣﻦ ﻏﱪ .١٥٨
ﺍﻟﻮﺍﰲ ﺑﺎﻟﻮﻓﻴﺎﺕ .١٥٩
٤٤٣
ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺧﻠﺪﻭﻥ .١٦٠
ﺴﻨ ﹸﺔ
ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ ،ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳـﺔ ﺍﻟـ .١٦١
ﻱ
ِﻟ ﹾﻠ ﻤ ﺮ ﻭ ِﺯ
ﺣﺠﺔ ﺍﷲ ﺍﻟﺒﺎﻟﻐﺔ .١٦٢
ﻋﻤﻞ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﻻﺑﻦ ﺍﻟﺴﲏ .١٦٣
ﺍﳌﻐﲏ ﻻﺑﻦ ﻗﺪﺍﻣﺔ .١٦٤
ﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ .١٦٥
ﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ .١٦٦
ﺍﻟﻄﺤﻄﺎﻭﻱ ﻋﻠﻰ ﻣﺮﺍﻗﻲ ﺍﻟﻔﻼﺡ .١٦٧
ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺷﺮﺡ ﺍﻷﺫﻛﺎﺭ ﺍﻟﻨﻮﻭﻳﺔ .١٦٨
ﺟﻮﺍﻫﺮ ﺍﻹﻛﻠﻴﻞ .١٦٩
ﺍﻤﻮﻉ ﻟﻠﻨﻮﻱ .١٧٠
ﺭﻭﺿﺔ ﺍﻟﻄﺎﻟﺒﲔ ﻟﻠﻨﻮﻭﻱ .١٧١
ﲢﻔﺔ ﺍﻟﺮﺍﻛﻊ ﻭﺍﻟﺴﺎﺟﺪ ﻟﻠﺠﺮﺍﻋﻲ .١٧٢
ﺍﻟﺘﻮﳚﺮﻱ،ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ،ﳐﺘﺼﺮ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ،ﺑﻴـﺖ ﺍﻷﻓﻜـﺎﺭ .١٧٣
ﺍﻟﺪﻭﻟﻴﺔ،ﻁ١٤٢٣ ،٤ﻫـ ٢٠٠٢-ﻡ
ﳐﺘﺼﺮ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ .١٧٤
ﺣﻠﱯ ،ﻋﺒﺪ ﺍﻴﺪ ﻃﻌﻤﻪ ،ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ .١٧٥
ﺍﻟﺰﻧﺘﺎﱐ ،ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺼﻴﺪ ،ﻓﻠﺴﻔﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ، .١٧٦
ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ﰲ ﺗﺮﺗﻴﺐ ﺍﻟﺸﺮﺍﺋﻊ .١٧٧
ﺍﻟِﺎ ﻋِﺘﻘﹶﺎ ﺩ ِﻟ ﹾﻠﺒﻴ ﻬ ِﻘ ﻲ .١٧٨
ﺍﹾﻟ ﹶﻘﻀﺎ ُﺀ ﻭﺍﹾﻟ ﹶﻘ ﺪ ﺭ ِﻟ ﹾﻠﺒﻴ ﻬ ِﻘ ﻲ .١٧٩
ﺹ
ﺚ ﺍﺑ ِﻦ ﺍﹾﻟﻘﹶﺎ ﺣﺪِﻳ ﹸ .١٨٠
ﻓﺘﺢ ﺍﻟﻐﻔﺎﺭ ﺑﺸﺮﺡ ﺍﳌﻨﺎﺭ ﻻﺑﻦ ﳒﻴﻢ ﺍﳊﻨﻔﻲ . .١٨١
ﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﻌﻈﻤﻰ .١٨٢
ﺬﻳﺐ ﺍﻷﺧﻼﻕ ﻻﺑﻦ ﻣﺴﻜﻮﻳﻪ .١٨٣
ﺗﻨﺒﻴﻪ ﺍﳌﻐﺘﺮﻳﻦ ﻟﻠﺸﻌﺮﺍﱐ .١٨٤
٤٤٤
ﻧﺼﻴﺤﺔ ﺍﳌﻠﻮﻙ ﻟﻠﻤﺎﻭﺭﺩﻱ .١٨٥
ﺃﻧﻮﺍﺭ ﺍﻟﱪﻭﻕ ﰲ ﺃﻧﻮﺍﻉ ﺍﻟﻔﺮﻭﻕ .١٨٦
ﺍﳌﻬﺬﺏ ﰲ ﺍﻵﺩﺍﺏ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻠﻤﺆﻟﻒ .١٨٧
ﺍﻷﻣﺜﺎﻝ ﻟﻠﺮﺍﻣﻬﺮﻣﺰﻱ .١٨٨
ﺑﺪﺍﻳﺔ ﺍﳍﺪﺍﻳﺔ .١٨٩
ﺣﺎﺷﻴﺔ ﺍﳉﻤﻞ ﻋﻠﻰ ﺷﺮﺡ ﺍﳌﻨﻬﺞ .١٩٠
ﺴ ﲑ ﻣﺠﺎ ِﻫ ٍﺪ ﺗ ﹾﻔ ِ .١٩١
ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ .١٩٢
ﺣﺴﺎﻥ ﴰﺴﻲ ﺑﺎﺷﺎ،ﻛﻴﻒ ﺗﺮﰊ ﺃﺑﻨﺎﺀﻙ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ، .١٩٣
ﺚ ِﻟ ﹾﻠﺤﺎ ِﻛ ِﻢ ﺤﺪِﻳ ِ ﻣ ﻌ ِﺮﹶﻓ ﹸﺔ ﻋﻠﹸﻮ ِﻡ ﺍﹾﻟ .١٩٤
ﺍﻟﻨ ﹶﻔ ﹶﻘ ﹸﺔ ﻋﻠﹶﻰ ﺍﹾﻟ ِﻌﻴﺎ ِﻝ ﻟِﺎﺑ ِﻦ ﹶﺃﺑِﻲ ﺍﻟ ﺪﻧﻴﺎ .١٩٥
ﻃﺒﻘﺎﺕ ﺍﶈﺪﺛﲔ ﺑﺄﺻﺒﻬﺎﻥ ﻷﰊ ﺍﻟﺸﻴﺦ ﺍﻷﺻﺒﻬﺎﱐ .١٩٦
=٤٨٠٧http://www.ikhwanonline.net/print.asp?ArtID .١٩٧
=٠&SecID
ﲢﻔﺔ ﺍﳌﻮﺩﻭﺩ ﰲ ﺃﺣﻜﺎﻡ ﺍﳌﻮﻟﻮﺩ .١٩٨
ﺍﳌﻨﺘﻘﻰ -ﺷﺮﺡ ﺍﳌﻮﻃﺄ .١٩٩
ﺑﺴﺘﺎﻥ ﺍﻟﻌﺎﺭﻓﲔ .٢٠٠
ﻓﻀﺎﺋﻞ ﺍﻟﺮﻣﻲ ﻹﺳﺤﺎﻕ ﺍﻟﻘﺮﺍﺏ .٢٠١
ﻱ
ﺚ ﻟِﻠﺮﺍ ﻣ ﻬ ﺮ ِﻣ ِﺰ ﺤﺪِﻳ ِ ﹶﺃ ﻣﺜﹶﺎ ﹸﻝ ﺍﹾﻟ .٢٠٢
ﺃﺳﲎ ﺍﳌﻄﺎﻟﺐ ﻭﺣﺎﺷﻴﺔ ﺍﻟﺮﻣﻠﻲ .٢٠٣
ﺎﻳﺔ ﺍﶈﺘﺎﺝ .٢٠٤
ﺍﳌﻘﺎﺻﺪ ﺍﳊﺴﻨﺔ ﻟﻠﺴﺨﺎﻭﻱ .٢٠٥
ﺏ ﺍﹾﻟ ﹸﻘﻀﺎ ِﻋ ﻲ ﺸﻬﺎ ِ ﺴﻨ ﺪ ﺍﻟ ﻣ .٢٠٦
.htm١/dini/eshraqat٠٥http://www.omandaily.com/ .٢٠٧
ﻱ
ﺐ ﺍﹾﻟﺒ ﻐﺪﺍ ِﺩ ﺨﻄِﻴ ِ ﺍﹾﻟﻔﹶﻘِﻴ ﻪ ﻭﺍﹾﻟ ﻤﺘ ﹶﻔ ﱢﻘ ﻪ ِﻟ ﹾﻠ .٢٠٨
ﻱ
ﺐ ﺍﹾﻟﺒ ﻐﺪﺍ ِﺩ
ﺨﻄِﻴ ِ ﺍﹾﻟ ِﻜﻔﹶﺎﻳ ﹸﺔ ﻓِﻲ ِﻋ ﹾﻠ ِﻢ ﺍﻟ ﺮﻭﺍﻳ ِﺔ ِﻟ ﹾﻠ .٢٠٩
ﺟﻮﺍﻫﺮ ﺍﻷﺩﺏ .٢١٠
٤٤٥
ﺃﺩﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ .٢١١
ﺍﳋﻼﺻﺔ ﰲ ﺷﺮﺡ ﺣﺪﻳﺚ ﺍﻟﻮﱄ ﻟﻠﻤﺆﻟﻒ .٢١٢
ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﺒﻴﲔ ﻟﻠﺠﺎﺣﻆ .٢١٣
ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻟﻠﺸﻌﺮﺍﱐ .٢١٤
=http://www.mousastar.com/vb/showthread.php?t .٢١٥
١٣٧٩١
ﺍﻟﻐﺎﺭﺓ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ .٢١٦
ﺃﺟﻨﺤﺔ ﺍﳌﻜﺮ ﺍﻟﺜﻼﺛﺔ ﻟﻠﺤﺒﻨﻜﺔ .٢١٧
v.htm٦٥wx٠http://www.balagh.com/mosoa/tablg/ug .٢١٨
ﺍﳍﺪﺍﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ .٢١٩
ﺷﺮﺡ ﺍﻵﺟﺮﻭﻣﻴﺔ -ﺣﺴﻦ ﺣﻔﻈﻲ - .٢٢٠
http://www.ishim.net/islam/childcare.htm .٢٢١
ﺍﻟﺮﺳﻮﻝ ﺍﳌﻌﻠﻢ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻭﺃﺳﺎﻟﻴﺒﻪ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﻷﰊ ﻏـﺪﺓ ﳎﻠـﺔ .٢٢٢
ﺍﻟﻮﻋﻲ ﺍﻟﻌﺮﰊ ﺳﻨﺔ ﺃﻭﱃ ﻋﺪﺩ ) (١ﻋﺎﻡ ١٩٧٧
ﺍﳊﻴﻮﺍﻥ ﻟﻠﺠﺎﺣﻆ .٢٢٣
ﺃﺛﺮ ﺍﻟﺘﺮﺑﻴﺔ ﰲ ﺣﻴﺎﺓ ﺍﻷﻓﺮﺍﺩ ﻭﺍﻷﻣﻢ ،ﳏﺎﺿﺮ ﹲﺓ ﺃﻟﻘﺎﻫﺎ ﺍﻹﻣﺎﻡ "ﺣﺴﻦ ﺍﻟﺒﻨـﺎ" ﰲ ﲨﻌﻴـﺔ .٢٢٤
ﺍﻟﺸﺒﺎﻥ ﺍﳌﺴﻠﻤﲔ ﻋﺎﻡ ١٩٢٧ﻡ..
=٣٨٦٥http://www.almarefa.net/showthread.php?t .٢٢٥
ﺣﻴﺎﺓ ﺍﳊﻴﻮﺍﻥ ﺍﻟﻜﱪﻯ .٢٢٦
ﺭﺟﺎﻝ ﺍﻟﻔﻜﺮ ﻭﺍﻟﺪﻋﻮﺓ ﻟﻠﻨﺪﻭﻱ .٢٢٧
_٤http://www.fustat.com/bibliography/ibn_hanbal .٢٢٨
.shtml
=٢٩٢٨١http://www.naseh.net/vb/showthread.php?t .٢٢٩
http://www.sonnaonline.com/SubMosanfeen.aspx?F .٢٣٠
=١٢ileID=mosanefo&ID
ﺻﻴﺪ ﺍﳋﺎﻃﺮ ﻻﺑﻦ ﺍﳉﻮﺯﻱ .٢٣١
http://www.rayah.info/browse.php?comp=viewArtic .٢٣٢
=٤٥les&file=article&sid
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ﺻﻔﺤﺎﺕ ﻣﻦ ﺻﱪ ﺍﻟﻌﻠﻤﺎﺀ ﻷﰊ ﻏﺪﺓ .٢٣٣
.٢٣٤
ben.com/forum/archive/index.php/t-٣http://www.mor
.html١٥٠٤٣٥
http://forum.alrowadschool.com/showthread.php?t= .٢٣٥
١١١٨٥
http://www.schoolsolympic.com/vb/showthread.php .٢٣٦
١٣٦٣?t=
.html٣٣٥٩http://www.syrianmeds.net/forum/topic .٢٣٧
ﻮﻛِﻴ ٍﻊ ﺪ ِﻟ ﻫ ﺰ ﺍﻟ .٢٣٨
http://www.shababsyria.org/vb/showthread.php?t= .٢٣٩
٢٣٧٤٣
.html٢٧٤٤٤٣http://www.hdrmut.net/vb/t .٢٤٠
.html٣٥٠٠http://www.qatralnada.com/vb/t .٢٤١
http://www.quranway.net/index.aspx?function=Item .٢٤٢
=&lang١١٤٥&id=
http://www.moudir.com/vb/archive/index.php/t-: .٢٤٣
.html١٠٣٩٧٠
٣ ﺍﻟﺸﺎﻣﻠﺔ .٢٤٤
ﺑﺮﻧﺎﻣﺞ ﻗﺎﻟﻮﻥ .٢٤٥
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@ @âbÈÛa@÷ŠèÐÛa
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