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أحاديث الإسراء والمعراج
أحاديث الإسراء والمعراج
ﻗﺎﻡ ﺍﻟﺒﺎﺤﺙ ﻓﻲ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ ،ﺒﻌﺭﺽ ﻨﺼﻭﺹ ﺍﻹﺴﺭﺍﺀ ﻭﺍﻟﻤﻌﺭﺍﺝ ﻤﻥ ﺍﻟﻜﺘﺎﺏ ﻤﻠﺨﺹ
ﻭﺍﻟﺴـﻨﺔ ،ﺤﻴﺙ ﺍﻋﺘﻤﺩ ﻋﻠﻰ ﺍﻟﻨﺹ ﺍﻟﻤﻘﺒﻭل ﻤﻥ ﺍﻟﺤﺩﻴﺙ ﺍﻟﻨﺒﻭﻱ ﺍﻟﺸﺭﻴﻑ ،ﺜﻡ ﻗﺎﻡ ﺒﺘﺤﻠﻴل
ﺍﻟﻨﺼـﻭﺹ ،ﻭﺒـﻴﺎﻥ ﻤﺩﻟﻭﻻﺘﻬـﺎ ،ﻤﻌﺘﻤﺩﹰﺍ ﻓﻲ ﺫﻟﻙ ﻋﻠﻰ ﻤﺎ ﺃﻭﺭﺩﻩ ﻋﻠﻤﺎﺀ ﺍﻷﻤﺔ ﻤﻥ ﺤﻜﻡ
ﻭﺘﺤﻠـﻴﻼﺕ ﻭﺒـﻴﺎﻨﺎﺕ ،ﺜﻡ ﻴﺒﻨﻲ ﻋﻠﻰ ﻤﺎ ﻴﻘﻭﻟﻭﻥ ،ﺇﻻ ﺇﻥ ﻭﻗﻑ ﻋﻠﻰ ﺃ،ﻤﺭ ﻟﻡ ﻴﺠﺩ ﻓﻴﻪ ﻟﻬﻡ
ﺒـﻴﺎﻨ ﹰﺎ ،ﻻ ﺴـﻴﻤﺎ ﻓـﻲ ﺍﻟﻘﻀﺎﻴﺎ ﺍﻟﺘﻲ ﺠﺩﺕ ﺒﻌﺩ ،ﻭﺍﺸﺘﻤﻠﺕ ﻋﻠﻰ ﻜﺜﻴﺭ ﻤﻥ ﺃﺤﺩﺍﺙ ﺯﻤﺎﻨﻨﺎ
ﺍﻟﺤﺎﻀﺭ .
ﻭﺘﻌﺘـﺒﺭ ﻫـﺫﻩ ﺍﻟﺩﺭﺍﺴـﺔ ﻤﻥ ﺤﻴﺙ ﺍﻟﻨﺎﺤﻴﺔ ﺍﻟﺤﺩﻴﺜﻴﺔ ﺠﻤﻌ ﹰﺎ ﻟﻤﻔﺘﺭﻕ ﺍﻟﺭﻭﺍﻴﺎﺕ ،
ﻭﻟﻌﻠـﻪ ﻴﺴـﺘﻁﻴﻊ ﺃﻥ ﻴﻘﺩﻡ ﻤﺒﺎﺤﺙ ﻜﺜﻴﺭﺓ ﻟﻠﺴﻴﺭﺓ ﺍﻟﻨﺒﻭﻴﺔ ﺒﻬﺫﻩ ﺍﻟﻁﺭﻴﻘﺔ ،ﺍﻟﺘﻲ ﺘﺘﺒﻊ ﺍﻟﺤﺩﺙ
ﻭﺘﺒﻴﻨﻪ ﺃﻜﺜﺭ ﻤﻥ ﺍﻟﺭﻭﺍﻴﺎﺕ ﺍﻟﻤﺘﻔﺭﻗﺎﺕ.
___________________________
* ﺃﺴﺘﺎﺫ ﻤﺸﺎﺭﻙ ﺒﻘﺴﻡ ﺍﻟﺤﺩﻴﺙ ﺍﻟﺸﺭﻴﻑ .
ﺍﻟﻤﻘﺩﻤﺔ
ﺘﻜﺜﺭ ﺍﻟﻜﺘﺎﺒﺎﺕ ﻓﻲ ﺍﻹﺴﺭﺍﺀ ﻭﺍﻟﻤﻌﺭﺍﺝ ،ﻭﺘﻜـﺎﺩ ﺘﺨﺘﻠﻁ ﺍﻷﻭﺭﺍﻕ ﻓﻴﻬﺎ ،ﻓﻼ ﺘﻘﻑ ﻋﻠﻰ
ﺭﻴـــﺎﻥ
ﻜﺘﺎﺏ ﻭﺍﺤﺩ ﻴﺸﺘﺭﻁ ﻋﻠﻰ ﻨﻔﺴﻪ ﺼﺤﺔ ﺍﻟﺨﺒﺭ ،ﻓﻜل ﻤﺎ ﺘﺄﺘﻲ ﺒﻪ ﺩﻭﺭ ﺍﻟﻨﺸﺭ ﺤﺴﺏ ﻋﻠﻡ ﺍﻟﺒﺎﺤﺙ
ﻤﻥ ﻜﺘﻴﺒﺎﺕ ﻋﻥ ﺍﻹﺴﺭﺍﺀ ﻭﺍﻟﻤﻌـﺭﺍﺝ ،ﻟﻡ ﺘﻜﻥ ﺘﺸﺘﺭﻁ ﻋﻠﻰ ﻨﻔﺴﻬﺎ ﺼﺤﺔ ﺍﻟﺨﺒﺭ ،ﺒل ﺘﻜﺎﺩ ﺘﺠﺩ
ﺍﺨـﺘﻼﻁﹰﺎ ﻋﺠـﺒﺎ ﻟﻠﺼـﺤﻴﺢ ﻭﺍﻟﻤﻭﻀﻭﻉ ،ﺒﻴﻥ ﺩﻓﺘﻲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻭﺍﺤﺩ ،ﻭﻻ ﺘﺒﺼﺭ ﻋﻴﻨﻙ ﻓﻴﻪ
ﺘﺨﺭﻴﺠﺎ ﻭﺘﺤﻘﻴﻘﹰﺎ.
ﻓﻠﺫﻟـﻙ ﻜﺎﻨـﺕ ﻭﺠﻬـﺔ ﺍﻟﺒﺎﺤـﺙ ،ﻻ ﺴﻴﻤﺎ ﻭﺍﻟﻨﺎﺱ ﺘﺘﻌﺸﻕ ﻗﺭﺍﺀﺓ ﺃﺨﺒﺎﺭ ﺍﻹﺴﺭﺍﺀ
ﻭﺍﻟﻤﻌـﺭﺍﺝ ،ﻭﺘﻨﺘﺸـﺭ ﺒﻴﻨﻬﻡ ﺭﻭﺍﻴﺎﺕ ﻜﺜﻴﺭﺓ ﻀﻌﻴﻔﺔ ﻭﻤﻭﻀﻭﻋﺔ ،ﺃﻭ ﻫﻲ ﻤﻤﺎ ﻭﺭﺩ ﻓﻲ ﺭﺅﻯ
ﺴﱠﻠ ﻡ ﺍﻷﺨﺭﻯ ،ﻓﺄﻀﻴﻔﺕ ﺇﻟﻰ ﺃﺤﺎﺩﻴـﺙ ﺍﻹﺴﺭﺍﺀ ﻭﺍﻟﻤﻌﺭﺍﺝ ،ﻭﻫﻲ
ﺍﻟﻨﺒـﻲ ﺼـﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ
ﻟﻴﺴﺕ ﻤﻨﻬﺎ.
ﻥ ﻴﺒﻴﻥ ﺩﺭﺠﺘﻪ ،ﻓﻼ ﻴﺘﺠﺎﻭﺯ ﺴﻤﺕ
ﻭﻗـﺩ ﺍﺸـﺘﺭﻁ ﺍﻟﺒﺎﺤـﺙ ﺃﻻ ﻴﺄﺘـﻲ ﺒﺨﺒﺭ ﺩﻭﻥ ﺃ
ﺍﻟﻤﺤﺩﺜﻴﻥ ﻭﻁﺭﻴﻘﺘﻬﻡ ،ﻓﻴﻌﺯﻭ ﻜل ﺭﻭﺍﻴﺔ ﻟﻠﺭﺍﻭﻱ ﺍﻷﻋﻠﻰ ،ﺤــﺘﻰ ﺘﺴﺘﻘل ﺍﻟﺭﻭﺍﻴﺎﺕ ،ﻭﻴﺴﻬل
ﻥ ﻴﻌﻭﺩ ﺇﻟﻴﻬﺎ ﻓﻲ ﻤﻅﺎﻨﻬﺎ ﺍﻷﺼﻴﻠﺔ.
ﻋﻠﻰ ﺍﻟﻘﺎﺭﺉ ﺃ
ﻭﺤﺩﻴـﺙ ﺍﻹﺴﺭﺍﺀ ﻭﺭﺩ ﻋﻥ ﺠﻤﺎﻋﺔ ﻤﻥ ﺍﻟﺼﺤﺎﺒﺔ ،ﺒﺭﻭﺍﻴﺎﺕ ﻤﺘﻘﺎﺭﺒﺔ ،ﻴﺯﻴﺩ ﺒﻌﻀﻬﻡ
ﺼﻌﺔ ،ﻭﺃﻨﺱ ﺒﻥ ﻤﺎﻟﻙ ،ﻭﻋﺒﺩ ﺍﷲ ﺒﻥ
ﺼ ﻌ
ﻋﻠﻰ ﺒﻌﺽ ،ﻓﺭﻭﺍﻩ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻤﺴﻌﻭﺩ ،ﻭﻤﺎﻟﻙ ﺒﻥ
ﻲ ﺍﻟﱠﻠ ﻪ
ﻀﻋﺒﺎﺱ ،ﻭﺤﺫﻴﻔﺔ ﺒﻥ ﺍﻟ ﻴﻤﺎﻥ ،ﻭﺃﺒﻭ ﻫﺭﻴﺭﺓ ،ﻭﺃﺒﻭ ﺫﺭ ﺍﻟﻐﻔﺎﺭﻱ ،ﻭﺠﺎﺒﺭ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺭ ِ
ﻋ ﹾﻨﻬﻡ.
ﻥ ﻴﺠﻤﻊ ﺍﻟﺭﻭﺍﻴﺎﺕ ،ﺜﻡ
ﻑ ﻤﻥ ﺍﻟﺨﺒﺭ ،ﻓﺄﺭﺍﺩ ﺍﻟﺒﺎﺤﺙ ﺃ
ﻭﻜﺎﻨـﺕ ﻜل ﺭﻭﺍﻴﺔ ﺘﺄﺘﻲ ﺒﻁﺭ ٍ
ﻴﺩﻉ ﺍﻟﺴﻘﻴﻡ ﻤﻨﻬﺎ ،ﻭﻴﻘﺘﺼﺭ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻭﺍﻟﺤﺴﻥ.
ﻭﻜـﺎﻥ ِﺫﻜﹾـ ﺭ ﻜل ﺭﻭﺍﻴﺔ ﺤﺴﺏ ﺴﻴﺎﻗﺘﻬﺎ ﺍﻷﺼﻴﻠﺔ ﻓﻲ ﺍﻟﻜﺘﺏ ،ﻴﻜﺜﺭ ﺍﻟﺘﻜﺭﺍﺭ ،ﻭﻴﻔﻭﺕ
ﻋﻠﻰ ﺍﻟﻘﺎﺭﺉ ﻓﺎﺌﺩﺓ ﺍﻟﺘﺘﺎﺒﻊ ﻓﻲ ﺍﻟﺤﺩﺙ ،ﻓﺭﺃﻯ ﺍﻟﺒﺎﺤﺙ ﺃﻥ ﻴﻭﺭﺩﻫﺎ ﻓﻲ ﺴﻴﺎﻕ ﻭﺍﺤﺩٍ ،ﻜﺄﻨﻬﺎ ﻤﺘﻥ
ﻕ ﺍﻟﺫﻱ ﺃﻭﺭﺩﻩ،
ﺴ ﺭ ﻋﻠﻴﻪ ﺃﻥ ﻴﻀﻤﻨﻬﺎ ﺍﻟﺴﻴﺎ ﹶ
ﻋ
ﻤﺴـﺘﻘل ﺒﺫﺍﺘـﻪ ،ﻏـﻴﺭ ﺒﻌﺽ ﺍﻷﺤﺎﺩﻴﺙ ﺍﻟﺘﻲ
ﻓﺄﺨﺭﻫﺎ ﻤﻔﺭﺩﺓ ﻤﺒﻭﺒﺔ.
ﻭﻴﺸـﻴﺭ ﺍﻟﺒﺎﺤﺙ ﺇﻟﻰ ﻤﻭﺍﻁﻥ ﺍﻟﺭﻭﺍﻴﺎﺕ ،ﻭﻴﺫﻜﺭ ﺍﻟﺤﻜﻡ ﻋﻠﻴﻬﺎ ،ﻤﻌﺘﻤﺩﺍ ﻋﻠﻰ ﺩﺭﺍﺴﺘﻪ،
ﻼ ﺃﻗﻭﺍل ﺃﻫل ﺍﻟﻌﻠﻡ ﻓﻲ ﺒﻌﺽ ﺍﻷﺤﺎﺩﻴﺙ ،ﻤﻘﺭﺍ ﻟﻬﻡ ﺼﻨﻴﻌﻬﻡ ،ﺒﻌﺩ ﻤﺘﺎﺒﻌﺘﻬﻡ.
ﻨﺎﻗ ﹰ
ﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﻤﺒﺤﺜﻴﻥ:
ﺴ ﻤ ﹾ
ﻭ ﹸﻗ ِ
ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل :ﻋﺭﺽ ﺍﻵﻴﺎﺕ ﻭﺍﻷﺤﺎﺩﻴﺙ.
62
ﺃﺤﺎﺩﻴﺙ ﺍﻹﺴﺭﺍﺀ ﻭﺍﻟﻤﻌﺭﺍﺝ ﻋﺭﺽ ﻭﺘﺤﻠﻴل
63
ﺭﻴـــﺎﻥ
ﺝ
ﺴﺭﺍ ﺀ ﻭﺍﻟ ِﻤ ﻌﺭﺍ
ﺍﻹ
1
ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل :ﻋﺭﺽ ﺍﻵﻴﺎﺕ ﻭﺍﻷﺤﺎﺩﻴﺙ
64
ﺃﺤﺎﺩﻴﺙ ﺍﻹﺴﺭﺍﺀ ﻭﺍﻟﻤﻌﺭﺍﺝ ﻋﺭﺽ ﻭﺘﺤﻠﻴل
ﺙ ِﺇ ﹶﻟ ﻴﻪِ،
ﺤ ﻤﺩ ،ﻗِﻴ َل :ﻭ ﹶﻗ ﺩ ﺒﻌِ ﹶ
ﻥ ﻤ ﻌﻙ؟ ﻗﹶﺎ َل :ﻤ
ﺠ ﺒﺭِﻴلُ ،ﻗِﻴ َل :ﻭ ﻤ ﺢ" "31ﹶﻓﻘِﻴ َل :ﻤ
ﻥ َﺃ ﹾﻨﺕﹶ؟ ﻗﹶﺎ َلِ : ﺍﻓﹾـ ﹶﺘ
32
ﺴ ِﻭ ﺩﺓﹲ،
ﻋﻠﹶﻰ ﻴﺴﺎ ِﺭ ِﻩ َﺃ
ﺴﻭِﺩ ﹲﺓ ﻭ
ﻋﻠﹶﻰ ﻴﻤِﻴ ِﻨ ِﻪ َﺃ
ﻋﺩ ،
ﺠ ٌل ﻗﹶﺎ ِ
" ﹶﻓ ِﺈﺫﹶﺍ ﺭ ﺙ ِﺇ ﹶﻟ ﻴﻪِ ،ﹶﻓ ﹸﻔﺘِﺢ ﹶﻟﻨﹶﺎ"
ﻗﹶﺎ َل :ﹶﻗ ﺩ ﺒﻌِ ﹶ
ﻥ
ﺢ ﻭﺍﻻ ﺒ ِ
ﻲ ﺍﻟﺼﺎ ِﻟ ِ
ﺤﺒﺎ ﺒِﺎﻟ ﱠﻨ ِﺒ
ﻅﺭ ﻗِﺒَ ل ﻴﺴﺎ ِﺭ ِﻩ ﺒﻜﹶﻰ ،ﹶﻓﻘﹶﺎ َل :ﻤ ﺭ
ﺤﻙ ،ﻭِﺇﺫﹶﺍ ﹶﻨ ﹶ
ﻀِ
ﻅﺭ ﻗِﺒَ ل ﻴﻤِﻴ ِﻨ ِﻪ
ِﺇﺫﹶﺍ ﹶﻨ ﹶ
ﺴ ﻡ
ﺸﻤﺎ ِﻟ ِﻪ ﹶﻨ
ﻥ ﻴﻤِﻴ ِﻨ ِﻪ ﻭ ِ
ﻋ
ﺴﻭِﺩ ﹸﺓ
ﻥ ﻫﺫﹶﺍ؟" ﻗﹶﺎل :ﻫﺫﹶﺍ ﺁ ﺩﻡ ،ﻭ ﻫ ِﺫ ِﻩ ﺍ َﻷ
ﺠ ﺒﺭِﻴ َل ":ﻤ
ﺕ ِﻟ ِ
ﺍﻟﺼـﺎ ِﻟﺢِ ،ﹸﻗ ﹾﻠ ﹸ
ﻥ
ﻋ
ﻅﺭ
ﺸﻤﺎ ِﻟ ِﻪ َﺃ ﻫ ُل ﺍﻟﻨﱠﺎﺭِ ،ﹶﻓ ِﺈﺫﹶﺍ ﹶﻨ ﹶ
ﻥ ِ
ﻋ ﺠ ﱠﻨﺔِ ،ﻭﺍ َﻷ
ﺴﻭِﺩ ﹸﺓ ﺍﱠﻟﺘِﻲ ﻥ ِﻤ ﹾﻨ ﻬ ﻡ َﺃ ﻫ ُل ﺍ ﹾﻟ
ﺒﻨِـﻴﻪِ ،ﹶﻓ َﺄ ﻫ ُل ﺍ ﹾﻟ ﻴﻤِﻴ ِ
ﺸﻤﺎ ِﻟ ِﻪ ﺒﻜﹶﻰ".33
ﻅﺭ ﻗِﺒَ ل ِ
ﺤﻙ ،ﻭِﺇﺫﹶﺍ ﹶﻨ ﹶ
ﻀِ
ﻴﻤِﻴ ِﻨ ِﻪ
ﺴﱢﻠ ﻡ
ﻙ ﺁ ﺩ ﻡ ﹶﻓ
ﺕ ﹶﻓ ِﺈﺫﹶﺍ ﻓِﻴﻬﺎ ﺁ ﺩﻡ ،ﹶﻓﻘﹶﺎ َل :ﻫﺫﹶﺍ َﺃﺒﻭ
ﺼ ﹸ
ﺨ ﹶﻠ
ﻭﻓـﻲ ﺭﻭﺍﻴـﺔ ﺍﻟـﺒﺨﺎﺭﻱ ":ﹶﻓ ﹶﻠﻤﺎ ﹶ
ﺨ ﻴﺭٍ".35 ﺕ ﻋ ﹶﻠ ﻴﻪِ ﹶﻓ ﺭ ﺩ ﺍﻟﺴﻼ ﻡ" "34ﹶﻓﺭ
ﺤﺏ ﺒِﻲ ﻭ ﺩﻋﺎ ﻟِﻲ ﺒِ ﹶ ﺴﻠﱠ ﻤ ﹸ
ﻋ ﹶﻠ ﻴﻪِ ،ﹶﻓ
ﻥ َﺃ ﹾﻨﺕﹶ؟
ﺠ ﺒﺭِﻴ ُل ﻋ ﹶﻠ ﻴﻪِ ﺍﻟﺴﻼﻡ ،ﹶﻓﻘِﻴ َل :ﻤ
ﺴ ﹶﺘ ﹾﻔ ﹶﺘﺢِ
ﺴﻤﺎ ِﺀ ﺍﻟﺜﱠﺎ ِﻨ ﻴﺔِ ،ﻓﹶﺎ
ﺝ ِﺒﻨﹶﺎ ِﺇﻟﹶﻰ ﺍﻟ
ﻋ ﺭ
" ﹸﺜﻡ
ﺙ ِﺇ ﹶﻟ ﻴﻪِ ،ﹶﻓ ﹸﻔﺘِﺢ
ﺙ ِﺇ ﹶﻟ ﻴﻪِ ،ﻗﹶﺎ َل :ﹶﻗ ﺩ ﺒﻌِ ﹶ
ﺤ ﻤﺩ ،ﻗِﻴ َل :ﻭ ﹶﻗ ﺩ ﺒﻌِ ﹶ
ﻥ ﻤ ﻌﻙ؟ ﻗﹶﺎ َل :ﻤ
ﺠ ﺒﺭِﻴلُ ،ﻗِﻴ َل :ﻭ ﻤ
ﻗﹶـﺎ َلِ :
ﺕ ﺍﻟﱠﻠ ِﻪ ﻋ ﹶﻠ ﻴﻬِﻤﺎ،
ﺼ ﹶﻠﻭﺍ ﹸ
ﻥ ﺯ ﹶﻜﺭِﻴﺎﺀ ،
ﺤﻴﻰ ﺒ ِ
ﻥ ﻤ ﺭ ﻴﻡ ،ﻭ ﻴ
ﻲ ﺍﻟﺨﹶﺎ ﹶﻟﺔِ؛ ﻋِﻴﺴﻰ ﺍ ﺒ ِ
ﻟﹶـﻨﹶﺎ ،ﹶﻓ ِﺈﺫﹶﺍ َﺃﻨﹶﺎ ﺒِﺎ ﺒ ﹶﻨ
ﺨ ﻴ ٍﺭ.
ﻋﻭﺍ ﻟِﻲ ﺒِ ﹶ
ﺤﺒﺎ ﻭ ﺩ
ﹶﻓ ﺭ
ﺠ ﺒﺭِﻴلُ،
ﻥ َﺃ ﹾﻨﺕﹶ؟ ﻗﹶﺎ َلِ :
ﺠ ﺒﺭِﻴلُ ،ﹶﻓﻘِﻴ َل :ﻤ
ﺴ ﹶﺘ ﹾﻔ ﹶﺘﺢِ
ﺴﻤﺎ ِﺀ ﺍﻟﺜﱠﺎ ِﻟ ﹶﺜﺔِ ،ﻓﹶﺎ
ﺝ ﺒِﻲ ِﺇﻟﹶﻰ ﺍﻟ
ﻋ ﺭ
ﺜﹸـ ﻡ
ﺙ
ﺙ ِﺇ ﹶﻟ ﻴﻪِ ،ﻗﹶﺎ َل :ﹶﻗ ﺩ ﺒﻌِ ﹶ
ﺴﱠﻠﻡ ،ﻗِﻴ َل :ﻭ ﹶﻗ ﺩ ﺒﻌِ ﹶ
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋ ﹶﻠ ﻴﻪِ ﻭ
ﺤ ﻤ ﺩ
ﻥ ﻤ ﻌﻙ؟ ﻗﹶﺎ َل :ﻤ
ﻗِـﻴ َل :ﻭﻤـ
ﻥ،36
ﺴِ
ﺤ
ﻁﺭ ﺍﻟ
ﺸﹾﻲ ﹶ
ﻁ
ﻋِﺴﱠﻠﻡِ ،ﺇﺫﹶﺍ ﻫ ﻭ ﹶﻗ ﺩ ُﺃ
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋ ﹶﻠ ﻴﻪِ ﻭ
ﻑ
ﺴ ﹶ
ﺢ ﹶﻟﻨﹶﺎ ،ﹶﻓ ِﺈﺫﹶﺍ َﺃﻨﹶﺎ ِﺒﻴﻭ
ِﺇ ﹶﻟ ﻴﻪِ ،ﹶﻓ ﹸﻔ ِﺘ
ﺨ ﻴﺭٍ.
ﺤﺏ ﻭ ﺩﻋﺎ ﻟِﻲ ﺒِ ﹶ
ﹶﻓﺭ
ﻥ َﺃ ﹾﻨﺕﹶ؟
ﺠ ﺒﺭِﻴ ُل ﻋ ﹶﻠ ﻴﻪِ ﺍﻟﺴﻼﻡ ،ﹶﻓﻘِﻴ َل :ﻤ
ﺴ ﹶﺘ ﹾﻔ ﹶﺘﺢِ
ﺴﻤﺎ ِﺀ ﺍﻟﺭﺍ ِﺒ ﻌﺔِ ،ﻓﹶﺎ
ﺝ ِﺒﻨﹶﺎ ِﺇﻟﹶﻰ ﺍﻟ
ﻋ ﺭ
ﺜﹸـ ﻡ
ﺙ ِﺇ ﹶﻟ ﻴﻪِ ،ﹶﻓ ﹸﻔﺘِﺢ
ﺙ ِﺇ ﹶﻟ ﻴﻪِ ،ﻗﹶﺎ َل :ﹶﻗ ﺩ ﺒﻌِ ﹶ
ﺤ ﻤﺩ ،ﻗِﻴ َل :ﻭ ﹶﻗ ﺩ ﺒﻌِ ﹶ
ﻥ ﻤ ﻌﻙ؟ ﻗﹶﺎ َل :ﻤ
ﺠ ﺒﺭِﻴلُ ،ﻗِﻴ َل :ﻭ ﻤ
ﻗﹶـﺎ َلِ :
ﻟﹶـﻨﹶﺎ ،ﹶﻓِﺈﺫﹶﺍ َﺃﻨﹶﺎ ِﺒِﺈ ﺩﺭِﻴﺱ ،ﹶﻓﺭ ﺤﺏ ﻭ ﺩﻋﺎ ﻟِﻲ ِﺒ ﹶﺨ ﻴﺭٍ ،ﻗﹶﺎ َل ﺍﻟﱠﻠ ﻪ ﻋ ﺯ ﻭ ﺠ ﱠل :ﻭ ﺭ ﹶﻓ ﻌﻨﹶﺎ ﻩ ﻤﻜﹶﺎﻨﹰﺎ ﻋِﻠﻴﺎ
.37
ﺠ ﺒﺭِﻴلُ،
ﻥ َﺃ ﹾﻨﺕﹶ؟ ﻗﹶﺎ َلِ :
ﺠ ﺒﺭِﻴلُ ،ﹶﻓﻘِﻴ َل :ﻤ
ﺴ ﹶﺘ ﹾﻔ ﹶﺘﺢِ
ﺴﺔِ ،ﻓﹶﺎ
ﺴﻤﺎ ِﺀ ﺍﻟﺨﹶﺎ ِﻤ
ﺝ ِﺒﻨﹶﺎ ِﺇﻟﹶﻰ ﺍﻟ
ﻋ ﺭ
ﹸﺜﻡ
ﺙ ِﺇ ﹶﻟ ﻴﻪِ ،ﹶﻓ ﹸﻔﺘِﺢ ﹶﻟﻨﹶﺎ ،ﹶﻓ ِﺈﺫﹶﺍ َﺃﻨﹶﺎ
ﺙ ِﺇ ﹶﻟ ﻴﻪِ ،ﻗﹶﺎ َل :ﹶﻗ ﺩ ﺒﻌِ ﹶ
ﺤ ﻤﺩ ،ﻗِﻴ َل :ﻭ ﹶﻗ ﺩ ﺒﻌِ ﹶ
ﻥ ﻤ ﻌﻙ؟ ﻗﹶﺎ َل :ﻤ
ﻗِـﻴ َل :ﻭﻤـ
ﺨ ﻴﺭٍ.
ﺤﺏ ﻭ ﺩﻋﺎ ﻟِﻲ ﺒِ ﹶ
ﺴﱠﻠﻡ ،ﹶﻓﺭ
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋ ﹶﻠ ﻴﻪِ ﻭ
ﻥ
ِﺒ ﻬﺎﺭﻭ
ﻥ َﺃ ﹾﻨﺕﹶ؟
ﺠ ﺒﺭِﻴ ُل ﻋ ﹶﻠ ﻴﻪِ ﺍﻟﺴﻼﻡ ،ﹶﻓﻘِﻴ َل :ﻤ
ﺴ ﹶﺘ ﹾﻔ ﹶﺘﺢِ
ﺴﺔِ ،ﻓﹶﺎ ﺝ ِﺒﻨﹶﺎ ِﺇﻟﹶﻰ ﺍﻟ
ﺴﻤﺎ ِﺀ ﺍﻟﺴﺎ ِﺩ ﻋ ﺭ
ﹸﺜﻡ
ﺙ ِﺇ ﹶﻟ ﻴﻪِ ،ﹶﻓ ﹸﻔﺘِﺢ
ﺙ ِﺇ ﹶﻟ ﻴﻪِ ،ﻗﹶﺎ َل :ﹶﻗ ﺩ ﺒﻌِ ﹶ
ﺤ ﻤﺩ ،ﻗِﻴ َل :ﻭ ﹶﻗ ﺩ ﺒﻌِ ﹶ
ﻥ ﻤ ﻌﻙ؟ ﻗﹶﺎ َل :ﻤ
ﺠ ﺒﺭِﻴلُ ،ﻗِﻴ َل :ﻭ ﻤ
ﻗﹶـﺎ َلِ :
65
ﺭﻴـــﺎﻥ
38
ﻭﻓﻲ ﺭﻭﺍﻴﺔ ﺨ ﻴﺭٍ"
ﺤﺏ ﻭ ﺩﻋﺎ ﻟِﻲ ﺒِ ﹶ
ﺴﱠﻠﻡ ،ﹶﻓﺭ
ﻟﹶـﻨﹶﺎ ،ﻓﹶـ ِﺈﺫﹶﺍ َﺃﻨﹶـﺎ ِﺒﻤﻭﺴـﻰ ﺼـﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋ ﹶﻠ ﻴﻪِ ﻭ
ﺏ
ﺕ ﺒﻜﹶﻰ ،ﹶﻓﻘِﻴ َل :ﻤﺎ َﺃ ﺒﻜﹶﺎﻙ؟ ﻗﹶﺎ َل :ﻴﺎ ﺭ
ﻥ َﺃﺥٍ ﻭ ﹶﻨ ِﺒﻲ ،ﹶﻓ ﹶﻠﻤﺎ ﺠﺎ ﻭ ﺯ ﹸ
ﻙ ِﻤ
ﺤﺒﺎ ِﺒ
ﺍﻟﺒﺨﺎﺭﻱ ":ﻓﻘﹶﺎ َل :ﻤ ﺭ
ﻥ ُﺃ ﻤﺘِﻲ!".39
ﺨ ُل ِﻤ
ﻀ ُل ِﻤﻤﺎ ﻴ ﺩ ﹸ
ﻥ ُﺃ ﻤ ِﺘ ِﻪ َﺃ ﹾﻓ
ﺨ ُل ﺍﻟﺠ ﱠﻨ ﹶﺔ ِﻤ
ﺙ ﺒ ﻌﺩِﻱ ،ﻴ ﺩ ﹸ
ﻫﺫﹶﺍ ﺍﻟﻐﹸﻼ ﻡ ﺍﱠﻟﺫِﻱ ﺒﻌِ ﹶ
ﺠ ﺒ ِﺭﻴلُ،
ﻥ َﺃ ﹾﻨﺕﹶ؟ ﻗﹶﺎ َلِ :
ﺠ ﺒﺭِﻴلُ ،ﹶﻓﻘِﻴ َل :ﻤ
ﺴ ﹶﺘ ﹾﻔ ﹶﺘﺢِ
ﺴﻤﺎ ِﺀ ﺍﻟﺴﺎ ِﺒ ﻌﺔِ ،ﻓﹶﺎ
ﺝ ِﺇﻟﹶﻰ ﺍﻟ
ﻋ ﺭ
" ﺜﹸـ ﻡ
ﺙ ِﺇ ﹶﻟ ﻴﻪِ ،ﹶﻓ ﹸﻔﺘِﺢ ﹶﻟﻨﹶﺎ ،ﹶﻓ ِﺈﺫﹶﺍ َﺃﻨﹶﺎ
ﺙ ِﺇ ﹶﻟ ﻴﻪِ ،ﻗﹶﺎ َل :ﹶﻗ ﺩ ﺒﻌِ ﹶ
ﺤ ﻤﺩ ،ﻗِﻴ َل :ﻭ ﹶﻗ ﺩ ﺒﻌِ ﹶ
ﻥ ﻤ ﻌﻙ؟ ﻗﹶﺎ َل :ﻤ
ﻗِـﻴ َل :ﻭﻤـ
ﺨﹸﻠ ﻪ ﹸﻜلﱠ ﻴ ﻭ ٍﻡ
ﺕ ﺍﻟ ﻤ ﻌﻤﻭﺭِ ،ﻭِﺇﺫﹶﺍ ﻫ ﻭ ﻴ ﺩ ﹸ
ﻅ ﻬ ﺭ ﻩ ِﺇﻟﹶﻰ ﺍﻟ ﺒ ﻴ ِ
ﺴ ِﻨﺩﺍ ﹶ
ﺴﱠﻠﻡ ،ﻤ
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋ ﹶﻠ ﻴﻪِ ﻭ
ِﺒ ِﺈ ﺒﺭﺍﻫِﻴ ﻡ
ﻥ ﺇِ ﹶﻟ ﻴﻪِ.
ﻑ ﻤ ﹶﻠﻙٍ ﻻ ﻴﻌﻭﺩﻭ
ﻥ ﺃَﻟ ﹶ
ﺴ ﺒﻌﻭ
40
ﻭِﺇﺫﹶﺍ ﻭ ﺭ ﹸﻗﻬﺎ ﻜﹶﺂﺫﹶﺍﻥِ ﺍﻟ ِﻔ ﻴ ﹶﻠﺔِ ،ﻭِﺇﺫﹶﺍ ﹶﺜ ﻤ ﺭﻫﺎ ﺴ ﺩ ﺭ ِﺓ ﺍﻟ ﻤ ﹾﻨ ﹶﺘﻬﻰ
ﺏ ﺒِـﻲ ِﺇﻟﹶـﻰ ﺍﻟ
ﺜﹸـ ﻡ ﹶﺫﻫـ
42
ﻥ
ﻁﻨﹶﺎﻥِ ،ﻭ ﹶﻨ ﻬﺭﺍ ِ
ﻥ ﺒﺎ ِ
ﺼ ِﻠﻬﺎ َﺃ ﺭﺒﻌ ﹸﺔ َﺃ ﹾﻨﻬﺎ ٍﺭ :ﹶﻨ ﻬﺭﺍ ِ
ﻓِﻲ َﺃ ﻜﹶـﺎﻟﻘِﻼ ِل" "41ﻨﹶـ ِﺒ ﹸﻘﻬﺎ ﹶﻜ َﺄﻨﱠـ ﻪ ﻗِﻼ ُل ﻫ
ﺠ ﺭ
ﺕ""43
ﻥ :ﺍﻟﻨﱢﻴ ُل ﻭﺍﻟ ﹸﻔﺭﺍ ﹸ
ﺠ ﱠﻨﺔِ ،ﻭَﺃﻤﺎ ﺍﻟﻅﱠﺎ ِﻫﺭﺍ ِ
ﻥ ﹶﻓﻔِﻲ ﺍﻟ
ﻁﻨﹶﺎ ِ
ﺠ ﺒﺭِﻴ َل ﹶﻓﻘﹶﺎ َلَ :ﺃﻤﺎ ﺍﻟﺒﺎ ِ
ﺕ ِ
ﺴﺄَﻟ ﹸ
ﻅﹶﺎ ِﻫﺭﺍﻥِ ،ﹶﻓ
ﺠ ﺒﺭِﻴلُ؟ ﻗﹶﺎ َل :ﻫﺫﹶﺍ
ﻥ ﻴﺎ ِ
ﻥ ﺍﻟ ﱠﻨ ﻬﺭﺍ ِ
ﻁ ِﺭﺩﺍﻥِ ،ﹶﻓﻘﹶﺎ َل :ﻤﺎ ﻫﺫﹶﺍ ِ
ﻓﹶـ ِﺈﺫﹶﺍ ﻫ ﻭ ﻓِﻲ ﺍﻟﺴﻤﺎ ِﺀ ﺍﻟ ﺩ ﹾﻨﻴﺎ ﺒِ ﹶﻨﻬﺭ ﻴﻥِ ﻴ ﱠ
ﻥ
ﺼ ﺭ ِﻤ
ﺨﺭ ﻋ ﹶﻠ ﻴﻪِ ﹶﻗ ﺼ ﺭ ﻫﻤﺎ" "44ﹸﺜﻡ ﻤﻀﻰ ِﺒ ِﻪ ﻓِﻲ ﺍﻟ
ﺴﻤﺎﺀِ ،ﹶﻓ ِﺈﺫﹶﺍ ﻫ ﻭ ﺒِ ﹶﻨﻬﺭٍ ﺁ ﹶ ﻋ ﹾﻨ
ﺕ
ﺍﻟﻨﱢﻴ ُل ﻭﺍ ﹾﻟ ﹸﻔﺭﺍ ﹸ
46 45
ﺠ ﺒﺭِﻴلُ؟ ﻗﹶﺎ َل :ﻫﺫﹶﺍ
ﻗﹶﺎ َل :ﻤﺎ ﻫﺫﹶﺍ ﻴﺎ ِ ﻙ َﺃ ﹾﺫ ﹶﻓ ﺭ
ﺴ
ﺏ ﻴـ ﺩ ﻩ ﹶﻓ ِﺈﺫﹶﺍ ﻫ ﻭ ِﻤ
ﹶﻓﻀـ ﺭ ﺠ ٍﺩ
ﹸﻟ ْﺅﻟﹸـ ٍﺅ ﻭ ﺯﺒـ ﺭ
48 47
ﻙ" .
ﺨﺒَ ﺄ ﹶﻟﻙ ﺭ ﺒ
ﺍﱠﻟﺫِﻱ ﹶ ﺍ ﹾﻟ ﹶﻜ ﻭ ﹶﺜ ﺭ
ﺏ
ﻥ ِﻤ ﹾﻨ ﻪ ﻗﹶﺎ
ﺤﺘﱠﻰ ﻜﹶﺎ
ﺏ ﺍ ﹾﻟ ِﻌ ﺯﺓِ ،ﹶﻓ ﹶﺘ ﺩﻟﱠﻰ
ﺠﺒﺎ ِﺭ ﺭ
" ﺤـﺘﱠﻰ ﺠـﺎ ﺀ ﺴِ ﺩﺭ ﹶﺓ ﺍ ﹾﻟ ﻤ ﹾﻨ ﹶﺘﻬﻰ ،ﻭ ﺩﻨﹶﺎ ِﻟ ﹾﻠ
49
ﻕ
ﻥ ﺨﹶﻠ ِ
ﺤ ﺩ ِﻤ
ﻏﺸِﻲ ﹶﺘ ﹶﻐ ﻴﺭﺕﹾ ،ﹶﻓﻤﺎ َﺃ
ﻥ َﺃ ﻤﺭِ ﺍﻟﱠﻠ ِﻪ ﻤﺎ ﹶ
ﺸ ﻴﻬﺎ ِﻤ
ﻏ ِ
" ﻗﹶﺎ َل :ﹶﻓ ﹶﻠﻤﺎ ﹶ ﻥ َﺃ ﻭ َﺃ ﺩﻨﹶﻰ"
ﹶﻗ ﻭﺴـ ﻴ ِ
ﻥ
ﺨ ﻤﺴِﻴ
ﻲ ﹶ
ﻋ ﹶﻠ
ﻲ ﻤﺎ َﺃ ﻭﺤﻰ؛ ﹶﻓ ﹶﻔﺭﺽ
ﺴ ِﻨﻬﺎ ،ﹶﻓ َﺄ ﻭﺤﻰ ﺍﻟﱠﻠ ﻪ ِﺇ ﹶﻟ
ﺤ
ﻥ
ﻥ ﻴ ﹾﻨﻌـ ﹶﺘﻬﺎ ِﻤ
ﺍﻟﻠﱠـ ِﻪ ﻴﺴـ ﹶﺘﻁِﻴ ﻊ َﺃ
ﻙ
ﺽ ﺭ ﺒ
ﺴﱠﻠ ﻡ ﹶﻓﻘﹶﺎ َل :ﻤﺎ ﹶﻓ ﺭ
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋ ﹶﻠ ﻴﻪِ ﻭ ﺼﻼ ﹰﺓ ﻓِﻲ ﹸﻜلﱢ ﻴ ﻭ ٍﻡ ﻭ ﹶﻟ ﻴ ﹶﻠﺔٍ" "50ﹶﻓ ﹶﻨﺯﻟ ﹸ
ﺕ ِﺇﻟﹶﻰ ﻤﻭﺴﻰ
ﻑ" "51ﹶﻓ ِﺈﻨﱢﻲ ﻭﺍﻟﱠﻠ ِﻪ ﹶﻗ ﺩ
ﺨﻔِﻴ ﹶ
ﺴﺄَﻟ ﻪ ﺍﻟ ﱠﺘ ﹾ
ﻙ ﻓﹶﺎ
ﺠ ﻊ ِﺇﻟﹶﻰ ﺭ ﺒ
ﻥ ﺼﻼﺓﹰ ،ﻗﹶﺎ َل :ﺍ ﺭ ِ
ﺨ ﻤﺴِﻴ
ﺕ :ﹶ
ﻋﻠﹶـﻰ ُﺃ ﻤ ِﺘﻙ؟ ﻗﹸﻠ ﹸ
ﺸ ﺩ ﺍﻟ ﻤﻌﺎ ﹶﻟﺠﺔِ" "53ﹶﻓ ِﺈ
ﻥ ﺴﺭﺍﺌِﻴ َل َﺃ ﹶ
ﺕ ﺒﻨِﻲ ِﺇ
ﺠ ﹸ
ﻙ! ﻋﺎ ﹶﻟ
ﺱ ِﻤ ﹾﻨ ﺱ ﹶﻗ ﺒ ﹶﻠﻙ "52"ﻭَﺃﻨﹶﺎ َﺃ
ﻋ ﹶﻠ ﻡ ﺒِﺎﻟﻨﱠﺎ ِ ﺕ ﺍﻟﻨﱠﺎ
ﺠﺭ ﺒ ﹸ
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ
ﻲ ﺨ ﺒ ﺭ ﹸﺘ ﻬ ﻡ" "55ﻓﹶﺎ ﹾﻟ ﹶﺘ ﹶﻔ ﹶ
ﺕ ﺍﻟ ﱠﻨ ِﺒ ﺴﺭﺍﺌِﻴ َل ﻭ ﹶ
ﺒﻨِﻲ ِﺇ 54
ﺕ
ﻥ ﹶﺫ ِﻟﻙ ،ﹶﻓ ِﺈﻨﱢﻲ ﹶﻗ ﺩ ﺒ ﹶﻠ ﻭ ﹸ
ُﺃ ﻤ ﹶﺘﻙ ﻻ ﻴﻁِﻴﻘﹸﻭ
ﺸ ْﺌﺕﹶ ،ﹶﻓﻌﻼ
ﻥ ِ
ﻥ ﹶﻨ ﻌ ﻡ ِﺇ
ﺠ ﺒﺭِﻴ ُل َﺃ
ﺴ ﹶﺘﺸِﻴ ﺭ ﻩ ﻓِﻲ ﹶﺫ ِﻟﻙ ،ﹶﻓ َﺄﺸﹶﺎ ﺭ ﺇِ ﹶﻟ ﻴﻪِ ِ
ﺠ ﺒﺭِﻴ َل ﹶﻜ َﺄ ﱠﻨ ﻪ ﻴ
ﺴﱠﻠ ﻡ ِﺇﻟﹶﻰ ِ
ﻋ ﹶﻠ ﻴﻪِ ﻭ
ﺠﺒﺎ ِﺭ".56
ِﺒ ِﻪ ِﺇﻟﹶﻰ ﺍ ﹾﻟ
ﻥ ُﺃ ﻤﺘِﻲ ﻋﻠﹶﻰ ُﺃ ﻤﺘِﻲ" "57ﻴﺎ ﺭ
ﺏ ِﺇ ﻑ
ﺨ ﱢﻔ ﹾ
ﺏ ﹶ
ﺕ :ﻴﺎ ﺭ
ﺕ ِﺇﻟﹶـﻰ ﺭﺒﻲ ﹶﻓﻘﹸﻠ ﹸ
ﺠﻌـ ﹸ
" ﻗﹶـﺎ َل :ﹶﻓ ﺭ
ﻋﻨﱢﻲ
ﻁ
ﺤﱠﻋﻨﱠﺎ" "58ﹶﻓ
ﻑ
ﺨ ﱢﻔ ﹾ
ﻋ ﻬ ﻡ ﻭَﺃ ﺒﺼﺎ ﺭ ﻫﻡ ،ﻭَﺃ ﺒﺩﺍ ﹸﻨ ﻬﻡ ،ﹶﻓ ﹶ
ﺴﻤﺎ
ﺠﺴﺎ ﺩ ﻫ ﻡ ﻭ ﹸﻗﻠﹸﻭ ﺒ ﻬﻡ ،ﻭَﺃ
ﻀـ ﻌﻔﹶﺎﺀ؛ َﺃ
66
ﺃﺤﺎﺩﻴﺙ ﺍﻹﺴﺭﺍﺀ ﻭﺍﻟﻤﻌﺭﺍﺝ ﻋﺭﺽ ﻭﺘﺤﻠﻴل
ﺠ ﻊ
ﻥ ﹶﺫ ِﻟﻙ ،ﻓﹶﺎ ﺭ ِ
ﻥ ُﺃ ﻤ ﹶﺘﻙ ﻻ ﻴﻁِﻴﻘﹸﻭ
ﺨ ﻤﺴﺎ ،ﻗﹶﺎ َلِ :ﺇ
ﻋﻨﱢﻲ ﹶ
ﻁ
ﺤﱠﺕ :
ﺕ ِﺇﻟﹶﻰ ﻤﻭﺴﻰ ﹶﻓﻘﹸﻠ ﹸ
ﺨ ﻤﺴﺎ ،ﹶﻓﺭﺠ ﻌ ﹸ
ﹶ
ﻥ ﻤﻭﺴﻰ ﻋ ﹶﻠ ﻴ ِﻪ
ﻙ ﻭ ﹶﺘﻌﺎﻟﹶﻰ ،ﻭ ﺒ ﻴ
ﻥ ﺭﺒﻲ ﹶﺘﺒﺎ ﺭ
ﺠ ﻊ ﺒ ﻴ
ﺨﻔِﻴﻑﹶ ،ﻗﹶﺎ َل :ﹶﻓ ﹶﻠ ﻡ َﺃﺯل َﺃ ﺭ ِ
ﺴﺄَﻟ ﻪ ﺍﻟ ﱠﺘ ﹾ
ﻙ ﻓﹶﺎ
ِﺇﻟﹶﻰ ﺭ ﺒ
ﺸﺭ ،ﹶﻓ ﹶﺫﻟِﻙ
ﻋ ﹾ
ﺕ ﹸﻜلﱠ ﻴ ﻭ ٍﻡ ﻭ ﹶﻟ ﻴ ﹶﻠﺔٍِ ،ﻟ ﹸﻜلﱢ ﺼﻼ ٍﺓ
ﺼ ﹶﻠﻭﺍ ٍ
ﺱ
ﺨ ﻤ
ﺤ ﻤﺩِ ،ﺇﻨﱠ ﻬﻥ ﹶ
ﺤﺘﱠﻰ ﻗﹶﺎ َل :ﻴﺎ ﻤ
ﺍﻟﺴـﻼﻡ ،
ﺸﺭﺍ،
ﻋ ﹾ ﻋ ِﻤ ﹶﻠﻬﺎ ﹸﻜ ِﺘ ﺒ ﹾ
ﺕ ﹶﻟ ﻪ ﻥ
ﺴ ﹶﻨﺔﹰ ،ﹶﻓ ِﺈ
ﺤ
ﺕ ﹶﻟ ﻪ
ﻥ ﻫ ﻡ ﺒِﺤﺴ ﹶﻨﺔٍ ﹶﻓ ﹶﻠ ﻡ ﻴ ﻌﻤﻠﻬﺎ ﹸﻜ ِﺘ ﺒ ﹾ
ﻥ ﺼﻼﺓﹰ ،ﻭ ﻤ
ﺨ ﻤﺴﻭ
ﹶ
ﺤ ﺩ ﹰﺓ.
ﺕ ﺴ ﻴ َﺌﺔﹰ ﻭﺍ ِ
ﻋ ِﻤ ﹶﻠﻬﺎ ﹸﻜ ِﺘ ﺒ ﹾ
ﻥ
ﺸ ﻴﺌًﺎ ،ﹶﻓ ِﺈ
ﺏ ﹶ
ﻥ ﻫ ﻡ ﺒِﺴ ﻴ َﺌﺔٍ ﹶﻓ ﹶﻠ ﻡ ﻴ ﻌﻤﻠﻬﺎ ﹶﻟ ﻡ ﹸﺘ ﹾﻜ ﹶﺘ
ﻭ ﻤ
ﺠ ﻊ
ﺨ ﺒ ﺭ ﹸﺘﻪ ،ﹶﻓﻘﹶﺎ َل :ﺍ ﺭ ِ
ﺴﱠﻠ ﻡ ﹶﻓ َﺄ ﹾ
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋ ﹶﻠ ﻴﻪِ ﻭ
ﺕ ِﺇﻟﹶﻰ ﻤﻭﺴﻰ
ﺤﺘﱠﻰ ﺍ ﹾﻨ ﹶﺘ ﻬ ﻴ ﹸ
ﺕ
ﻗﹶﺎ َل :ﹶﻓ ﹶﻨﺯﻟ ﹸ
ﺕ ِﺇﻟﹶﻰ
ﺠ ﻌ ﹸ
ﺕ :ﹶﻗ ﺩ ﺭ
ﺴﱠﻠﻡ ،ﹶﻓﻘﹸﻠ ﹸ ﺨﻔِﻴﻑﹶ ،ﹶﻓﻘﹶﺎ َل ﺭﺴﻭ ُل ﺍﻟﱠﻠ ِﻪ
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋ ﹶﻠ ﻴﻪِ ﻭ ﺴﺄَﻟ ﻪ ﺍﻟ ﱠﺘ ﹾ
ﻙ ﻓﹶﺎ
ِﺇﻟﹶـﻰ ﺭ ﺒ
ﺕ
ﻀ ﻴ ﹸ
ﺕ ﻨﹶﺎﺩﻯ ﻤﻨﹶﺎ ٍﺩَ :ﺃ ﻤ
ل " :ﹶﻓ ﹶﻠﻤﺎ ﺠﺎ ﻭ ﺯ ﹸ ﺕ ِﻤ ﹾﻨ ﻪ" "59ﻭ ﹶﻟ ِﻜﻨﱢﻲ َﺃ ﺭﻀﻰ ﻭُﺃ
ﺴﱢﻠ ﻡ" ﻗﹶﺎ َ ﺤ ﻴ ﻴ ﹸ
ﺴ ﹶﺘ
ﺤﺘﱠﻰ ﺍ
ﺭﺒﻲ
ﻋﺒﺎﺩِﻱ".60
ﻥ ِ
ﻋ
ﺕ
ﺨﻔﱠ ﹾﻔ ﹸ
ﻀﺘِﻲ ﻭ ﹶ
ﹶﻓﺭِﻴ
ﺕ ﺍﻟ ﺩﺠـﺎ َل" "61ﻓِﻲ ﺼﻭ ﺭ ِﺘ ِﻪ ﺭ ْﺅﻴﺎ
ﻋ ﻴﻥٍ ،ﹶﻟ ﻴﺱ ﺭ ْﺅﻴﺎ ﻤﻨﹶﺎﻡٍ ،ﻭﻋِﻴﺴﻰ ﻭﻤﻭﺴﻰ " ﻭ ﺭَﺃﻴـ ﹸ
ل ":ﺭَﺃ ﻴﺘﹸ ﻪ
ل ﹶﻓﻘﹶﺎ َ
ﻥ ﺍﻟ ﺩﺠﺎ ِ
ﻋ
ﺴﱠﻠ ﻡ
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ
ﻲ
ل ﺍﻟ ﱠﻨ ِﺒ
ﺴﺌِ َ
ﻋﹶﻠ ﻴ ِﻬﻡ ،ﹶﻓ
ﺕ ﺍﻟﱠﻠ ِﻪ
ﻭِﺇ ﺒﺭﺍﻫِـﻴ ﻡ ﺼـﹶﻠﻭﺍ ﹸ
63 62
ﻥ
ﻏﺼﺎ
ﺴ ِﻪ َﺃ ﹾ
ﺸ ﻌﺭ ﺭ ْﺃ ِ
ﻥ ﹶ
ﺏ ﺩ ﺭﻱ ،ﹶﻜ َﺄ
ﻋ ﻴ ﹶﻨ ﻴ ِﻪ ﻗﹶﺎ ِﺌ ﻤﺔﹲ ،ﹶﻜ َﺄ ﱠﻨﻬﺎ ﹶﻜ ﻭ ﹶﻜ
ﺤﺩﻯ
ِﺇ َﺃ ﹾﻗﻤﺭِ ﻫﺠﺎﻨﹰﺎ ﹶﻓ ﻴ ﹶﻠﻤﺎﻨِـ ﻴﺎ
ﻼﻕ" "64ﺭ
ﺠﹰ ﻥ ﺍﻟﺨﹶﻠ ِ
ﻁ
ﺼﺭِ ،ﻤ ﺒ ﱠ
ﺤﺩِﻴ ﺩ ﺍﻟ ﺒ
ﺠ ﻌ ﺩ ﺍﻟ ﺭ ْﺃﺱِ ،
ﺕ ﻋِﻴﺴـﻰ ﺸﹶﺎﺒﺎ َﺃ ﺒﻴﺽ
ﺠ ﺭ ٍﺓ .ﻭ ﺭَﺃﻴـ ﹸ
ﺸﹶـ
ﺱ"67
ﻥ ﺩِﻴﻤﺎ ٍ
ﺨﺭﺝِ ﻤ
ﺱ" "66ﹶﻜ َﺄ ﱠﻨﻤﺎ ﹶ
ﻁ ﺍﻟ ﺭ ْﺃ ِ
ﺽ ﺴﺒِ ﹶ
ﺤ ﻤ ﺭ ِﺓ ﻭﺍ ﹾﻟ ﺒﻴﺎ ِ
ﻕِ ،ﺇﻟﹶﻰ ﺍ ﹾﻟ
ﺨ ﹾﻠ ِ
ﻉ ﺍ ﹾﻟ ﹶ
ﻤ ﺭﺒﻭﻋﺎ 65ﻤ ﺭﺒﻭ
68
ﺕ ِﺇﻟﹶﻰ ِﺇ ﺒﺭﺍﻫِﻴﻡ ،ﻓﹶﻼ َﺃ ﹾﻨﻅﹸ ﺭ ِﺇﻟﹶﻰ
ﻅ ﺭ ﹸ
ﻕ .ﻭ ﹶﻨ ﹶ
ﺸﺩِﻴ ﺩ ﺍﻟﺨﹶﻠ ِ
ﺸ ﻌﺭِ ،ﹶ
ﹶﻜﺜِﻴ ﺭ ﺍﻟ ﱠ ﺴﺤﻡ ﺁ ﺩ ﻡ
ﺕ ﻤﻭﺴﻰ َﺃ
ﻭﺭَﺃ ﻴ ﹸ
ﺸ ﺒ ﻪ ﻭ ﹶﻟﺩِﻩِ ِﺒ ِﻪ" "71ﹶﻓﻘﹶﺎ َل ِ
ﺠ ﺒﺭِﻴ ُل ﺤ ﺒ ﹸﻜ ﻡ" "70ﹶﻓ َﺄﻨﹶﺎ َﺃ ﹾ
ﺕ ﺇِ ﹶﻟ ﻴﻪِ ِﻤﻨﱢﻲ ،ﹶﻜ َﺄ ﱠﻨ ﻪ ﺼﺎ ِ
ﻅ ﺭ ﹸ
ﺇِﻻ ﹶﻨ ﹶ 69
ﻥ ﺁﺭﺍ ِﺒ ِﻪ
ﺏ ِﻤ
ِﺇ ﺭ ٍ
ﺕ ﻋ ﹶﻠ ﻴﻪِ".72
ﺴﻠﱠ ﻤ ﹸ
ﻙ ﹶﻓ
ﻋﻠﹶﻰ ﻤﺎ ِﻟ ٍ
ﺴﱢﻠ ﻡ
ﻋ ﹶﻠ ﻴﻪِ ﺍﻟﺴﻼﻡ :
ﺠﻌﺎ
ﺠ ﻤﻊ ،ﹸﺜﻡ ﺭ
ﺨ ﺭ ِﺓ َﺃ
ﻋ ﺩ ﺍﻵ ِ
ﺤﺘﱠﻰ ﺭَﺃﻴﺎ ﺍﻟﺠ ﱠﻨ ﹶﺔ ﻭﺍﻟﻨﱠﺎﺭ ،ﻭ ﻭ
ﻕ
ﻅ ﻬﺭ ﺍﻟ ﺒﺭﺍ ِ
" ﹶﻓﻤـﺎ ﺯﺍﻴﻼ ﹶ
ﻋﻠﹶﻰ ﺒ ﺩ ِﺌ ِﻬﻤﺎ".73
ﻋ ﻭ ﺩ ﻫﻤﺎ
ﻲ
ﺴﱠﻠ ﻡ ﺍ ﹾﻨ ﹸﺘ ِﻬ
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ
ل ﺍﻟﱠﻠ ِﻪ
ﻱ ِﺒ ﺭﺴﻭ ِ
ﺴ ِﺭ
ل :ﹶﻟﻤﺎ ُﺃ
ﻋ ﺒ ِﺩ ﺍﻟﱠﻠ ِﻪ ﺒﻥ ﻤﺴﻌﻭﺩ ﻗﹶﺎ َ
ﻥ
ﻋ
ﻭ
ﻷ ﺭﺽِ
ﻥﺍَ
ﺝ ِﺒ ِﻪ ِﻤ
ﺴﺔِِ ،ﺇﹶﻟ ﻴﻬﺎ ﻴ ﹾﻨ ﹶﺘﻪ ﻤﺎ ﻴ ﻌ ﺭ
ﺴﻤﺎ ِﺀ ﺍﻟﺴﺎ ِﺩ
ﻲ ﻓِﻲ ﺍﻟ
ﺒِـ ِﻪ ِﺇﻟﹶـﻰ ﺴِـ ﺩ ﺭ ِﺓ ﺍﻟ ﻤ ﹾﻨ ﹶﺘﻬﻰ؛ ﻭ ِﻫ
لِ:ﺇ ﹾﺫ ﻴ ﹾﻐﺸﹶﻰ ﺍﻟ
ﺴ ﺩﺭ ﹶﺓ ﻤﺎ ﺽ ِﻤ ﹾﻨﻬﺎ ،ﻗﹶﺎ َ
ﻥ ﹶﻓ ﻭ ِﻗﻬﺎ ﹶﻓ ﻴ ﹾﻘ ﺒ
ﺽ ِﻤ ﹾﻨﻬﺎ ،ﻭِﺇﹶﻟ ﻴﻬﺎ ﻴ ﹾﻨ ﹶﺘﻪ ﻤﺎ ﻴ ﻬ ﺒﻁﹸ ِﺒ ِﻪ ِﻤ
ﹶﻓ ﻴﻘﹾـ ﺒ
ﻲ
ﻁﻋِ
ﺴﱠﻠ ﻡ ﺜﹶﻼﺜﹰﺎ؛ ﻭُﺃ
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ
ل ﺍﻟﱠﻠ ِﻪ
ﻋﻁِﻲ ﺭﺴﻭ ُ
ﻥ ﹶﺫ ﻫﺏٍ ،ﹶﻓُﺄ
ﺵ ِﻤ
لِ :ﻓﺭﺍ ﹲ
ﻗﹶﺎ َ 74
ﻴ ﹾﻐﺸﹶﻰ
ﺸ ﻴﺌًﺎ
ﻥ ُﺃ ﻤ ِﺘ ِﻪ ﹶ
ﻙ ﺒِﺎﻟﱠﻠ ِﻪ ِﻤ
ﺸ ِﺭ
ﻥ ﻻ ﻴ ﹾ
ﻏ ِﻔ ﺭ ِﻟ ﻤ
ﺨﻭﺍﺘِﻴ ﻡ ﺴﻭ ﺭ ِﺓ ﺍﻟ ﺒ ﹶﻘ ﺭﺓِ ،ﻭ ﹸ
ﻲ ﹶ
ﻁﻋِ
ﺨ ﻤﺱ ،ﻭُﺃ
ﺕ ﺍﻟ ﹶ
ﺍﻟﺼـﹶﻠﻭﺍ ِ
ﺕ".75
ﺤﻤﺎ ﹸ
ﺍﻟ ﻤ ﹾﻘ ِ
67
ﺭﻴـــﺎﻥ
76
ﺠ ﱠﻨ ﹶﺔ
ﺕ ﺍ ﹾﻟ
ﺨ ﹾﻠ ﹸ
ﹸﺜﻡُ ﺃ ﺩ ِ ﻑ ﺍ َﻷﻗﹾﻼ ِﻡ
ﺼﺭِﻴ ﹶ
ﺴ ﻤ ﻊ ﻓِﻴ ِﻪ
ﺴ ﹶﺘﻭﻯ َﺃ
ﺕ ِﻟ ﻤ
ﻅ ﻬ ﺭ ﹸ
ﺤﺘﱠﻰ ﹶ
ﺝ ﺒِﻲ
ﻋ ِﺭ
" ﹸﺜﻡ
ﻙ".77
ﺴ
ﺤﺒﺎ ِﻴ ُل ﺍﻟﱡﻠ ْﺅﹸﻟ ِﺅ ﻭِﺇﺫﹶﺍ ﹸﺘﺭﺍ ﺒﻬﺎ ﺍ ﹾﻟ ِﻤ
ﹶﻓ ِﺈﺫﹶﺍ ﻓِﻴﻬﺎ
68
ﺃﺤﺎﺩﻴﺙ ﺍﻹﺴﺭﺍﺀ ﻭﺍﻟﻤﻌﺭﺍﺝ ﻋﺭﺽ ﻭﺘﺤﻠﻴل
ﺤ ﻤﺩﺍ
ﻕ ﻤ
ﺼﺩ ﹸ
ﻥ ﹸﻨ
ﺤ
ﺱ :ﹶﻨ
ل ﻨﹶﺎ
ﺕ ﺍﻟ ﻤ ﹾﻘ ِﺩﺱِ ،ﻭ ِﺒﻌِﻴ ِﺭ ِﻫﻡ ،ﹶﻓﻘﹶﺎ َ
ﻥ ﹶﻟ ﻴﹶﻠﺘِﻪِ ﹶﻓﺤ ﺩ ﹶﺜ ﻬ ﻡ ِﺒ ﻤﺴِﻴ ِﺭﻩِ ،ﻭ ِﺒﻌﻼ ﻤ ِﺔ ﺒ ﻴ ِ
ِﻤ
ل".82
ﺠ ﻬ ٍ
ﻋﻨﹶﺎ ﹶﻗ ﻬ ﻡ ﻤ ﻊ َﺃﺒِﻲ
ل! ﻓﹶﺎ ﺭ ﹶﺘﺩﻭﺍ ﹸﻜﻔﱠﺎﺭﺍ ﹶﻓﻀﺭﺏ ﺍﻟﱠﻠ ﻪ َﺃ
ِﺒﻤﺎ ﻴﻘﹸﻭ ُ
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ
ل ﺍﻟﱠﻠ ِﻪ
ﺴ ِﻤ ﻊ ﺭﺴﻭ َ
ﻋ ﹾﻨ ﻬﻤﺎ َﺃﻨﱠ ﻪ
ﻲ ﺍﻟﱠﻠ ﻪ
ﻀﻋ ﺒ ِﺩ ﺍﻟﱠﻠ ِﻪ ﺭ ِ
ﻥ
ﻭﻋـﻥ ﺠﺎﺒِـ ِﺭ ﺒ ِ
84 83
ﺕ
ﻁﻔِ ﹾﻘ ﹸ
ﺕ ﺍﻟ ﻤ ﹾﻘ ِﺩﺱِ ،ﹶﻓ ﹶ
ﻟِﻲ ﺒ ﻴ ﹶ ﺠﺭِ ،ﹶﻓﺠﻼ ﺍﻟﱠﻠ ﻪ
ﺤﺕ ﻓِﻲ ﺍﻟ ِ
ل ":ﹶﻟﻤﺎ ﹶﻜ ﱠﺫﺒ ﹾﺘﻨِﻲ ﹸﻗ ﺭ ﻴﺵﹲ ،ﹸﻗ ﻤ ﹸ
ﺴﱠﻠ ﻡ ﻴﻘﹸﻭ ُ
ﻭ
ﻥ ﺁﻴﺎ ِﺘ ِﻪ ﻭَﺃﻨﹶﺎ َﺃ ﹾﻨﻅﹸ ﺭ ﺇِ ﹶﻟ ﻴﻪِ".85
ﻋ
ﺨ ِﺒ ﺭ ﻫ ﻡ
ﺃُ ﹾ
ﺴﱠﻠ ﻡ ":ﹶﻟ ﹶﻘ ﺩ
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ
ل ﺍﻟﱠﻠ ِﻪ
ل ﺭﺴﻭ ُ
ل :ﻗﹶﺎ َ
ﻋﻨﹾﻪ ﻗﹶﺎ َ
ﻥ َﺃﺒِﻲ ﻫﺭ ﻴﺭ ﹶﺓ ﺭﻀِﻰ ﺍﷲ
ﻋـ
ﺱ ﹶﻟ ﻡ
ﺕ ﺍﻟ ﻤ ﹾﻘ ِﺩ ِ
ﻥ ﺒ ﻴ ِ
ﺸﻴﺎ ﺀ ِﻤ
ﻥ َﺃ ﹾ
ﻋ
ﺴ َﺄ ﹶﻟ ﹾﺘﻨِﻲ
ﺴﺭﺍﻱ ،ﹶﻓ
ﻥ ﻤ
ﻋ
ﺴ َﺄﹸﻟﻨِﻲ
ﺵ ﹶﺘ
ﺠﺭِ ،ﻭ ﹸﻗ ﺭ ﻴ ﹲ
ﺤﺭَﺃ ﻴ ﹸﺘﻨِﻲ ﻓِﻲ ﺍﻟ ِ
ﻲﺀٍ
ﺸ
ﻥ ﹶ
ﻋ
ﺴ َﺄﻟﹸﻭﻨِﻲ
ﺕ ِﻤ ﹾﺜ ﹶﻠ ﻪ ﹶﻗﻁﱡ ،ﹶﻓﺭ ﹶﻓﻌ ﻪ ﺍﻟﻠﱠ ﻪ ﻟِﻲ َﺃ ﹾﻨﻅﹸ ﺭ ِﺇ ﹶﻟ ﻴﻪِ ،ﻤﺎ ﻴ
ﺕ ﹸﻜ ﺭ ﺒ ﹰﺔ ﻤﺎ ﹸﻜ ِﺭ ﺒ ﹸ
ُﺃ ﹾﺜ ِﺒ ﹾﺘﻬﺎ ،ﹶﻓ ﹸﻜ ِﺭ ﺒ ﹸ
ﺼﻠﱢﻲ ،ﹶﻓ ِﺈﺫﹶﺍ ﺭ
ﺠ ٌل ﻥ ﺍ َﻷ ﹾﻨﺒِﻴﺎﺀِ ،ﹶﻓ ِﺈﺫﹶﺍ ﻤﻭﺴﻰ ﻗﹶﺎ ِﺌ ﻡ ﻴ
ﻋ ٍﺔ ِﻤ
ﺠﻤﺎ
ﺇِﻻ َﺃﻨﹾـ ﺒ ْﺄ ﹸﺘ ﻬ ﻡ ﺒِـﻪِ ،ﻭ ﹶﻗ ﺩ ﺭَﺃ ﻴ ﹸﺘﻨِﻲ ﻓِﻲ
87 86
ﺼﻠﱢﻲ،
ﻥ ﻤ ﺭ ﻴ ﻡ ﻋ ﹶﻠ ﻴﻪِ ﺍﻟﺴﻼﻡ ﻗﹶﺎ ِﺌ ﻡ ﻴ
ﻭِﺇﺫﹶﺍ ﻋِﻴﺴﻰ ﺍ ﺒ ﺸﻨﹸﻭﺀ ﹶﺓ
ﻥ ِﺭﺠﺎ ِل ﹶ
ﹶﻜ َﺄ ﱠﻨ ﻪ ِﻤ ﺠ ﻌ ﺩ
ﺏ
ﻀـ ﺭ
ﺼﻠﱢﻲ،
ﺴﻌﻭ ٍﺩ ﺍﻟ ﱠﺜ ﹶﻘ ِﻔﻲ ،ﻭِﺇﺫﹶﺍ ِﺇ ﺒﺭﺍﻫِﻴ ﻡ ﻋ ﹶﻠ ﻴﻪِ ﺍﻟﺴﻼﻡ ﻗﹶﺎ ِﺌ ﻡ ﻴ
ﻥ ﻤ
ﻋ ﺭ ﻭﺓﹸ ﺒ
ﺸ ﺒﻬﺎ
ﺱ ِﺒ ِﻪ ﹶ
ﺏ ﺍﻟﻨﱠﺎ ِ
َﺃﻗﹾـ ﺭ
ﻥ ﺍﻟﺼﻼ ِﺓ
ﺕ ِﻤ
ﻏ ﹸ
ﺕ ﺍﻟﺼﻼ ﹸﺓ ﹶﻓ َﺄ ﻤ ﻤ ﹸﺘ ﻬﻡ ،ﹶﻓ ﹶﻠﻤﺎ ﹶﻓ ﺭ ﹾ
ﺴﻪ ،ﹶﻓﺤﺎ ﹶﻨ ﹾ
ﺤ ﺒ ﹸﻜ ﻡ؛ ﻴ ﻌﻨِﻲ :ﹶﻨ ﹾﻔ
ﺱ ِﺒ ِﻪ ﺼﺎ ِ
َﺃﺸﹾـ ﺒ ﻪ ﺍﻟﻨﱠﺎ ِ
ﺕ ﺇِ ﹶﻟ ﻴﻪِ ﹶﻓ ﺒ ﺩَﺃﻨِﻲ ﺒِﺎﻟﺴﻼ ِﻡ".88
ﻋ ﹶﻠ ﻴﻪِ ،ﻓﹶﺎﻟ ﹶﺘ ﹶﻔ ﱡ
ﺴﱢﻠ ﻡ
ﺏ ﺍﻟﻨﱠﺎ ِﺭ ﹶﻓ
ﺤ
ﻙ ﺼﺎ ِ
ﺤﻤ ﺩ ﻫﺫﹶﺍ ﻤﺎ ِﻟ
ﻗﹶﺎ َل ﻗﹶﺎ ِﺌ ٌل :ﻴﺎ ﻤ
ﻲ ﺍ َﻷ ﹾﻨﺒِﻴﺎﺀ ،ﹶﻓ ِﺈﺫﹶﺍ
ﻋ ﹶﻠ
ﺽ
ﻋ ِﺭ
ل ":
ﺴﱠﻠ ﻡ ﻗﹶﺎ َ
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ
ل ﺍﻟﱠﻠ ِﻪ
ﻥ ﺭﺴﻭ َ
ﻥ ﺠﺎ ِﺒ ٍﺭ َﺃ
ﻋـ
ﻥ ﻤ ﺭ ﻴ ﻡ ﻋ ﹶﻠ ﻴﻪِ ﺍﻟﺴﻼﻡ،
ﺕ ﻋِﻴﺴﻰ ﺍ ﺒ
ﺸﻨﹸﻭﺀ ﹶﺓ ﻭﺭَﺃ ﻴ ﹸ
ﻥ ِﺭﺠﺎ ِل ﹶ
ﻥ ﺍﻟ ﺭﺠﺎلِ ،ﹶﻜ َﺄ ﱠﻨ ﻪ ِﻤ
ﺏ ِﻤ
ﻀ ﺭ
ﻤﻭﺴـﻰ
89
ﻋ ﹶﻠ ﻴﻪِ ،ﹶﻓ ِﺈﺫﹶﺍ
ﺕ ﺍﻟﱠﻠ ِﻪ
ﺼ ﹶﻠﻭﺍ ﹸ
ﺕ ِﺇ ﺒﺭﺍﻫِﻴ ﻡ
ﻭﺭَﺃ ﻴ ﹸ ﺴﻌﻭ ٍﺩ
ﻥ ﻤ
ﻋ ﺭ ﻭﺓﹸ ﺒ
ﺸ ﺒﻬﺎ
ﺕ ِﺒ ِﻪ ﹶ
ﻥ ﺭَﺃ ﻴ ﹸ
ﺏ ﻤ
ﹶﻓ ِﺈﺫﹶﺍ َﺃ ﹾﻗ ﺭ
ﺏ
ﺠ ﺒﺭِﻴ َل ﻋ ﹶﻠ ﻴﻪِ ﺍﻟﺴﻼﻡ ،ﹶﻓ ِﺈﺫﹶﺍ َﺃ ﹾﻗ ﺭ
ﺕ ِ
ﺴﻪ ،ﻭﺭَﺃ ﻴ ﹸ
ﺤ ﺒ ﹸﻜ ﻡ ،ﻴ ﻌﻨِﻲ :ﹶﻨ ﹾﻔ
ﺸ ﺒﻬﺎ ﺼﺎ ِ
ﺕ ِﺒ ِﻪ ﹶ
ﻥ ﺭَﺃ ﻴ ﹸ
ﺏ ﻤ
َﺃﻗﹾـ ﺭ
ﺤ ﻴ ﹸﺔ".90
ﺸ ﺒﻬﺎ ﺩ
ﺕ ِﺒ ِﻪ ﹶ
ﻥ ﺭَﺃ ﻴ ﹸ
ﻤ
91
ﻋﻠﹶﻰ ﻤﻭﺴﻰ
ﺕ
لَ ":ﺃ ﹶﺘ ﻴ ﹸ
ﺴﱠﻠ ﻡ ﻗﹶﺎ َ
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ
ل ﺍﻟﱠﻠ ِﻪ
ﻥ ﺭﺴﻭ َ
ﻥ ﻤﺎِﻟﻙٍَ ،ﺃ
ﻥ َﺃ ﹶﻨﺱِ ﺒ ِ
ﻋ
ﺼﻠﱢﻲ ﻓِﻲ ﹶﻗ ﺒﺭِﻩِ".93
ﺤﻤﺭِ ،92ﻭ ﻫ ﻭ ﻗﹶﺎ ِﺌ ﻡ ﻴ
ﺏ ﺍ َﻷ
ﻋ ﹾﻨ ﺩ ﺍ ﹾﻟ ﹶﻜﺜِﻴ ِ
ﻱ ﺒِﻲِ ،
ﺴ ِﺭ
ﹶﻟ ﻴ ﹶﻠ ﹶﺔ ُﺃ
ﺝ ﺒِﻲ ﺭﺒﻲ
ﻋ ﺭ
ﺴﱠﻠ ﻡ ":ﹶﻟﻤﺎ
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ
ل ﺍﻟﱠﻠ ِﻪ
ل ﺭﺴﻭ ُ
ل :ﻗﹶﺎ َ
ﻙ ﻗﹶﺎ َ
ﻥ ﻤﺎِﻟ ٍ
ﻥ َﺃ ﹶﻨﺱِ ﺒ ِ
ﻋ
ﻥ
ﺕ :ﻤ
ﺼﺩﻭ ﺭ ﻫﻡ ،ﹶﻓ ﹸﻘ ﹾﻠ ﹸ
ﺠﻭ ﻫ ﻬ ﻡ ﻭ
ﻥ ﻭ
ﺨ ﻤﺸﹸﻭ
ﻥ ﹸﻨﺤﺎﺱٍ ،ﻴ ﹾ
ﻅﻔﹶﺎ ﺭ ِﻤ
ﺕ ﺒِ ﹶﻘ ﻭﻡٍ ﹶﻟ ﻬ ﻡ َﺃ ﹾ
ﺠلﱠ ،ﻤ ﺭ ﺭ ﹸ
ﻋ ﺯ ﻭ
ﻀ ِﻬ ﻡ".94
ﻋﺭﺍ ِ
ﻥ ﻓِﻲ َﺃ
ﻥ ﹸﻟﺤﻭ ﻡ ﺍﻟﻨﱠﺎﺱِ ،ﻭ ﻴ ﹶﻘﻌﻭ
ﻥ ﻴ ْﺄ ﹸﻜﻠﹸﻭ
ﺠ ﺒﺭِﻴلُ؟ ﻗﹶﺎ َل :ﻫﺅُﻻ ِﺀ ﺍﱠﻟﺫِﻴ
ﻫﺅُﻻ ِﺀ ﻴﺎ ِ
69
ﺭﻴـــﺎﻥ
ﻓﹶﺎﺴـ ﹶﺘﻤِ ﻊ ِﻟﻤـﺎ ﻴﻭﺤـﻰ 97ﻓﺘﻜﻭﻥ ﺍﻟﻤﻌﺠﺯﺍﺕ ﺘﺴﺭﻴﺔ ،ﻴﺭﻱ ﻫﺫﺍ ﺍﻟﺭﺴﻭل" ِﻟ ﹸﻨ ِﺭ ﻴ ﻪ ِﻤ
ﻥ ﺁﻴﺎ ِﺘﻨﹶﺎ"
ﻙ" ﺘﻁﻴﺒﺎ ﻟﺨﺎﻁﺭﻫﻡ ،ﻭﺘﺄﻨﻴﺴﺎ ﻟﻨﻔﻭﺴﻬﻡ ،ﻭﺇﺯﺍﻟ ﹰﺔ ﻟﻭﺤﺸﺘﻬﻡ،
ﺨ ﹶﺘ ﺭ ﹸﺘ
ﻭﻴﺨـﺘﺎﺭ ﻫـﺫﺍ ﺃﻴﻀﺎ ":ﻭَﺃﻨﹶﺎ ﺍ ﹾ
ﻋﻠﻴﻬﻡ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ.
ﻭﺍﻟﻌﺒﻭﺩﻴﺔ ﺍﻟﻭﺍﺭﺩﺓ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻭﻁﻥ ،ﻫﻲ ﻋﻴﻨﻬﺎ ﺍﻟﺘﻲ ﺘﺤﺩﺜﺕ ﻋﻨﻬﺎ ﺍﻵﻴﺎﺕ ﺒﻌﺩ ﻗﻠﻴل؛
ﺡ
ﺤ ﻤ ﹾﻠﻨﹶﺎ ﻤ ﻊ ﻨﹸﻭ ٍ ﻋـﻥ ﻋﺒﻭﺩﻴﺔ ﻨﻭﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻋﺒﻭﺩﻴﺔ ﺍﻟﻔﺎﺘﺤﻴﻥ ﻟﺒﻴﺕ ﺍﻟﻤﻘﺩﺱ ﹸﺫ ﺭ ﻴ ﹶﺔ ﻤ
ﻥ
ﺸﺩِﻴ ٍﺩ
ﺱ ﹶ
ﻋﺒﺎﺩﺍ ﹶﻟﻨﹶﺎ ﺃُﻭﻟِﻲ ﺒ ْﺄ ٍ
ﻋ ﹶﻠ ﻴ ﹸﻜ ﻡ ِ
ﻋ ﺩ ﺃُﻭ ﹶﻻ ﻫﻤﺎ ﺒ ﻌ ﹾﺜﻨﹶﺎ
ﹶﻓ ِﺈﺫﹶﺍ ﺠﺎ ﺀ ﻭ ِﺇﻨﱠـ ﻪ ﻜﹶﺎ ﻥ ﻋ ﺒﺩﺍ ﹶﺸﻜﹸﻭﺭﺍ …
ﻋﺩﺍ ﻤ ﹾﻔ ﻌﻭ ﹰﻻ.98
ﻥ ﻭ
ﻼ َل ﺍﻟ ﺩﻴﺎ ِﺭ ﻭﻜﹶﺎ
ﹶﻓﺠﺎﺴﻭﺍ ﺨِ ﹶ
ﻓﻜﺄﻨﻬـﺎ ﺍﻟﻌﺒﻭﺩﻴﺔ؛ ﻴﻭﻡ ﻴﺴﺭﻱ ﺍﷲ ﺒﻌﺒﺩﻩ ،ﻭﻴﺄﺘﻴﻪ ﺍﻟﻨﺒﻭﺓ ،ﻭﻴﻔﺘﺢ ﻋﻠﻴﻪ ﻓﺘﻭﺡ ﺍﻟﻌﺎﺒﺩﻴﻥ،
ﻋﺩﺍ ﻤ ﹾﻔﻌﻭﻻﹰ ،ﻜﺄﻨﻬﺎ ﺃﺴﻤﻰ ﺍﻟﻤﻨﺎﺯل ،ﻭﺃﺭﻗﻰ ﺍﻟﺩﺭﺠﺎﺕ.
ﻥ ﻭ
ل ﺍﻟ ﺩﻴﺎ ِﺭ ﻭﻜﹶﺎ
ﻼَﻓﻴﺠﻭﺴﻭﻥ ﺨِ ﹶ
" ﻭﺘﻘﺭﻴﺭ ﺼﻔﺔ ﺍﻟﻌﺒﻭﺩﻴﺔ ،ﻭﺘﻭﻜﻴﺩﻫﺎ ﻓﻲ ﻤﻘﺎﻡ ﺍﻹﺴﺭﺍﺀ ﻭﺍﻟﻌﺭﻭﺝ ﺇﻟﻰ ﺍﻟﺩﺭﺠﺎﺕ ﺍﻟﺘﻲ
ﻟـﻡ ﻴﺒﻠﻐﻬﺎ ﺒﺸﺭ؛ ﻭﺫﻟﻙ ﻜﻲ ﻻ ﺘﹸﻨﺴﻰ ﻫﺫﻩ ﺍﻟﺼﻔﺔ ،ﻭﻻ ﻴﻠﺘﺒﺱ ﻤﻘﺎﻡ ﺍﻟﻌﺒﻭﺩﻴﺔ ،ﺒﻤﻘﺎﻡ ﺍﻷﻟﻭﻫﻴﺔ،
70
ﺃﺤﺎﺩﻴﺙ ﺍﻹﺴﺭﺍﺀ ﻭﺍﻟﻤﻌﺭﺍﺝ ﻋﺭﺽ ﻭﺘﺤﻠﻴل
71
ﺭﻴـــﺎﻥ
ل
ﻼَﺱ ﺍﻟ ِﻌﺒﺎ ﺩ ﺨِ ﹶ
ﺸﺩِﻴﺩٍ ،ﹶﻓ ﻴﺠﻭ
ﺱ ﹶ
ﻋﺒﺎﺩﺍ ﹶﻟﻪ ،ﺃُﻭﻟِﻲ ﺒ ْﺄ ٍ
ﻋﹶﻠ ﻴﻬِﻡ ِ
ﺙ
ﻥ ﺍﷲ ﺴﻴﺒﻌ ﹸ
ﻋﹸﻠﻭﺍ ﹶﻜﺒِﻴﺭﺍ ،ﻭﺃ
ﻥ
ﻭ ﻴ ﻌﹸﻠ
ﻋﺩﺍ ﻤ ﹾﻔﻌﻭﻻﹰ ،ﻓﻴﻘﻑ ﺍﻟﻤﺴﻠﻤﻭﻥ ﻋﻨﺩ ﻫﺫﻩ ﺍﻵﻴﺎﺕ ،ﻴﺘﺄﻤﻠﻭﻨﻬﺎ ،ﻭﻴﻨﻅﺭﻭﻥ ﻓﻲ
ﻥ ﻭ
ﺍﻟ ﺩﻴـﺎﺭِ ،ﻭﻜﹶـﺎ
ﻋ ﺩ ﺭ ﺒﻨﹶﺎ ﹶﻟ ﻤ ﹾﻔﻌﻭ ﹰﻻ.109
ﻥ ﻭ
ﻥ ﻜﹶﺎ
ﻥ ﺭ ﺒﻨﹶﺎ ِﺇ ﻥ ﻴﻘﻭﻟﻭﺍ :
ﺴ ﺒﺤﺎ ﻤﻌﺎﻨﻴﻬﺎ ،ﺜﻡ ﻻ ﻴﺠﺩﻭﻥ ﺇﻻ ﺃ
ﻥ ﺘﺴﻤﻲ ﻨﻔﺴﻬﺎ ﺇﻻ" ﺩﻭﻟﺔ ﺇﺴﺭﺍﺌﻴل"
ﻓﻬﺎﻫﻡ ﺃﻭﺒﺎﺵ ﺒﻨﻲ ﺇﺴﺭﺍﺌﻴل ،ﻓﻲ ﺩﻭﻟﺔ ﻻ ﺘﺭﻯ ﺃ
ﻴﺘﺨﺫﻭﻥ ﻤﻥ ﺍﻟﺩﻭل ﻭﺍﻟﻘﻭﻯ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻀ ﻴﻨﹶﺎ ِﺇﻟﹶﻰ ﺒﻨِﻲ ﺇﺴﺭﺍﺌِﻴ َل
110
ﻟﺘﻘﺎﺒل ﺍﻟﻨﺹ ﺍﻟﻘﺭﺁﻨﻲ ﻭ ﹶﻗ
ﻼ.111
ﻥ ﺩﻭﻨِﻲ ﻭﻜِﻴ ﹰ ﺃﻭﻟﻴﺎﺀ ،ﻓﻴﺅﻜﺩﻭﺍ ﺍﻟﻨﺹ ﺍﻟﻘﺭﺁﻨﻲَﺃ ﹼﻻ ﹶﺘ ﱠﺘ ِ
ﺨﺫﹸﻭﺍ ِﻤ
ﺜﻡ ﺘﺘﺼﺩﺭ ﺩﻭﻟﺘﻬﻡ ﻭﺒﺭﻭﺘﻜﻭﻻﺕ ﺠﺯﺍﺭﻴﻬﻡ ،ﺍﻹﻓﺴﺎﺩ ﻓﻲ ﺍﻷﺭﺽ ،ﻓﻴﻭﺍﻓﻘﻭﺍ ﺍﻟﻤﻌﺠﺯﺓ
ﻋﺒﺭ ﺃﻤﺭ ﻟﻡ ﻴﻜﻥ ﻤﻌﻬﻭﺩﺍ ﻓﻲ ﺴﻨﻥ ﺍﻟﻜﻭﻥ ،ﻓﺄﻴﻥ 112
ﹶﻟ ﹸﺘ ﹾﻔ ِﺴ ﺩﻥ ﻓِﻲ ﺍ َﻷ ﺭﺽِ ﻤ ﺭ ﹶﺘ ﻴﻥِ ﺍﻟﻘﺭﺁﻨﻴﺔ:
ﻀ ﻴﻨﹶﺎ.113
ﻋ ﺩﺩﺍ؟ ﻟﻜﻥ ﺍﷲ ﻴﻘﻭل ﻭ ﹶﻗ
ﻋ ﺩﺩﺍ ،ﻭ
ﻫﻡ ﻤﻥ ﺍﻟﻨﺎﺱ ،
ﻭﺼﺎﺭ ﺍﻹﻓﺴﺎﺩﻤ ﺭ ﹶﺘ ﻴﻥِ:114
ﺸﺩِﻴ ٍﺩ ﹶﻓﺠﺎﺴﻭﺍ
ﺱ ﹶ
ﻋﺒﺎﺩﺍ ﹶﻟﻨﹶﺎ ﺃُﻭﻟِﻲ ﺒ ْﺄ ٍ
ﻋ ﹶﻠ ﻴ ﹸﻜ ﻡ ِ ﺃُﻭ ﹶﻻ ﻫﻤﺎ :ﹶﻓ ِﺈﺫﹶﺍ ﺠﺎ ﺀ ﻭ
ﻋ ﺩ ﺃُﻭ ﹶﻻ ﻫﻤﺎ ﺒ ﻌ ﹾﺜﻨﹶﺎ
ﻋﺩﺍ ﻤ ﹾﻔﻌﻭ ﹰﻻ.115
ﻥ ﻭ
ﻼ َل ﺍﻟ ﺩﻴﺎ ِﺭ ﻭﻜﹶﺎ
ﺨِ ﹶ
" ﻓـﻴﻌﻠﻭﻥ ﻓـﻲ ﺍﻷﺭﺽ ﺍﻟﻤﻘﺩﺴﺔ ،ﻭﻴﺼﺒﺢ ﻟﻬﻡ ﻓﻴﻬﺎ ﻗﻭﺓ ﻭﺴﻠﻁﺎﻥ ،ﻓﻴﻔﺴﺩﻭﻥ ﻓﻴﻬﺎ،
ﻥ
ﻓﻴﺒﻌـﺙ ﺍﷲ ﻋﻠﻴﻬﻡ ﻋﺒﺎﺩﺍ ﻟﻪ ،ﺃﻭﻟﻲ ﺒﺄﺱ ﺸﺩﻴﺩ ،ﻴﺴﺘﺒﻴﺤﻭﻥ ﺍﻟﺩﻴﺎﺭ ،ﻭﻴﺠﻭﺴﻭﻥ ﺨﻼﻟﻬﺎ؛ ﻭﻜﹶﺎ
ﻻ".116
ﻋﺩﺍ ﻤ ﹾﻔﻌﻭ ﹰ
ﻭ
" ﻭﻤﻌـﻨﻰ ﻗﻭـﻟﻪ :ﹶﻓﺠﺎﺴـﻭﺍ ﺃﻱ :ﺘﻭﺴـﻁﻭﻫﺎ ﻭﺘﺭﺩﺩﻭﺍ ﺒﻴﻨﻬﺎ ،ﻭﻴﻘﺎﺭﺏ ﺫﻟﻙ ﺠﺎﺯﻭﺍ
117
ﺱ :ﻁﻠﺏ ﺫﻟﻙ ﺍﻟﺸﻲﺀ ﺒﺎﺴﺘﻘﺼﺎﺀ"
ﺠ ﻭ
ﻭﺩﺍﺴﻭﺍ ،ﻭﻗﻴل :ﺍﻟ
ﻓﺄﻱ ﺸﻲﺀ ﻫﺫﺍ ﺍﻟﺫﻱ ﻴﻁﻠﺒﻪ ﺍﻟ ِﻌﺒﺎ ﺩ ﺒﺎﺴﺘﻘﺼﺎﺀ؟
ﺇﻨﻪ ﺍﻟﻴﻬﻭﺩ ،ﺃﺼﺤﺎﺏ ﺍﻟﻤﺨﺎﺒﺊ ﻭﺍﻟﻤﻼﺠﺊ ،ﺍﻟﻤﻭﻟﻌﻭﻥ ﺒﺎﻟﺤﺼﻭﻥ ﺍﻟﻤﺸﻴﺩﺓ ﻴﺤﺴﺒﻭﻥ
ﻥ ﻻ ﻴﻘﹶﺎ ِﺘﻠﹸﻭﻥِ ﺇ ﹼﻻ ﻓِﻲ ﹸﻗﺭﻯ ﻤﺤ
ﺼ ﹶﻨﺔٍ َﺃ ﻭ ِﻤ ﻥ ﺍﻟﱠﻠ ِﻪ 118ﺍﻟﺫﻴﻥ ﹶ
ﺤﺼﻭ ﹸﻨ ﻬ ﻡ ِﻤ
َﺃ ﱠﻨﻬـ ﻡ ﻤﺎ ِﻨﻌـ ﹸﺘ ﻬ ﻡ
ﺠ ﺩ ٍﺭ ،119ﺃﺼﺤﺎﺏ ﺨﻁ ﺒﺎﺭﻟﻴﻑ ،ﻭﺍﻟﺤﺯﺍﻡ ﺍﻷﻤﻨﻲ ،ﻭﺍﻟﻤﻤﺭ ﺍﻵﻤﻥ ،ﻭﺍﻟﺨﻁ ﺍﻷﺨﻀﺭ، ﻭﺭﺍ ِﺀ
ﻭﺍﻷﺒﻭﺍﺏ ﻤﺘﻌﺩﺩﺓ ﺍﻟﻤﻐﺎﻟﻴﻕ ،ﻟﻠﺒﻴﻭﺕ ﻭﺍﻟﻤﻜﺎﺘﺏ ﻭﺍﻟﻤﺤﺎل ،ﻭﻜل ﻤﺎ ﻴﺘﺼل ﺒﻬﻡ.
ﺴﱠﻠﻡ ،ﺘﺭﻯ ﺫﻟﻙ
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ
ﺠ ﻭﺱِ ،ﺜﻡ ﺍﻨﻅﺭ ﺇﻟﻰ ﺤﺩﻴﺙ ﺍﻟﻨﺒﻲ
ﺃﺭﺃﻴﺕ ﻤﻌﻨﻰ :ﺍﻟ
ﺠ ِﺭ"121
ﺤﺤ ﺩ ﻫ ﻡ ﻭﺭﺍ ﺀ ﺍ ﹾﻟ
ﺨ ﹶﺘﺒِﻲَ ﺃ
ﺤﺘﱠﻰ ﻴ ﹾ
ﻋ ﹶﻠ ﻴ ِﻬ ﻡ" "120
ﻥ
ﺴﱠﻠﻁﹸﻭ
ﺒﻴـﻨﹰﺎ ﻭﺍﻀـﺤﺎ ":ﹸﺘﻘﹶﺎ ِﺘﹸﻠ ﹸﻜ ﻡ ﺍ ﹾﻟ ﻴﻬﻭﺩ ،ﹶﻓ ﹸﺘ
ﻱ ﻭﺭﺍﺌِﻲ ﹶﻓﺎ ﹾﻗ ﹸﺘ ﹾﻠ ﻪ" "124ﺇِﻻ ﺍ ﹾﻟ ﹶﻐ ﺭ ﹶﻗﺩ ﹶﻓ ِﺈﻨﱠ ﻪ
ﻋ ﺒ ﺩ ﺍﻟﱠﻠ ِﻪ ﻫﺫﹶﺍ ﻴﻬﻭ ِﺩ
ﻴﺎ ﺠ ِﺭ ﹶﻓ ﻴﻘﹸﻭ ُل " :"122ﻴﺎ ﻤ
ﺴ ِﻠ ﻡ"
123
ﺸﻭﺍﻟ ﱠ
72
ﺃﺤﺎﺩﻴﺙ ﺍﻹﺴﺭﺍﺀ ﻭﺍﻟﻤﻌﺭﺍﺝ ﻋﺭﺽ ﻭﺘﺤﻠﻴل
73
ﺭﻴـــﺎﻥ
ﺠ ْﺌﻨﹶﺎ ِﺒ ﹸﻜ ﻡ
ﺨ ﺭ ِﺓ ِ ﺨ ﺭ ِﺓ" ﻓﺘﺭﻯ ﻫﺠﺭﺘﻬﻡ ﺒﺎﻟﻤﻼﻴﻴﻥ ﹶﻓ ِﺈﺫﹶﺍ ﺠﺎ ﺀ ﻭ
ﻋ ﺩ ﺍﻵ ِ ﻭﺠـﺎ ﺀ" ﻭﻋـ ﺩ ﺍﻵ ِ
ﻓﺘﺄﻤل ﺍﻟﻠﻐ ﹶﺔ ﻭﺍﻨﻅﺭ ﺍﻟﻨﺹ 136
ﹶﻟﻔِـﻴﻔﹰﺎ "135 ﻭﺍﻟﱠﻠﻔِـ ﻴ ﹸ
ﻑ :ﻤﺎ ﺍﺠﺘﻤﻊ ﻤﻥ ﺍﻟﻨﺎﺱ ﻤﻥ ﻗﺒﺎﺌل ﺸﺘﻰ"
ﻋ ﺩ ﺭ ﺒﻨﹶﺎ ﹶﻟ ﻤ ﹾﻔﻌﻭ ﹰﻻ.137
ﻥ ﻭ
ﻥ ﻜﹶﺎ
ﻥ ﺭ ﺒﻨﹶﺎ ِﺇ ﺍﻟﻘﺭﺁﻨﻲ ،ﻭ ﹶﺘ ﺒﺼﺭ ﻓﻲ ﺩﻭﻟﺔ ﺇﺴﺭﺍﺌﻴل ،ﻭﻗل :
ﺴ ﺒﺤﺎ
ﻓﻜﻴﻑ ﺠﺎﺀﻭﺍ ﻤﻥ ﻗﺒﺎﺌل ﺸﺘﻰ" ﹶﻟﻔِﻴﻔﹰﺎ" ﻤﻥ ﺠﻤﻴﻊ ﺃﺠﻨﺎﺱ ﺍﻷﺭﺽ ،ﻭﺒﻘﺎﻋﻬﺎ ،ﻭﺃﻟﻭﺍﻨﻬﺎ،
ﺨ ﺭ ِﺓ"!!
ﻋ ﺩ ﺍﻵ ِ
ﺇﻨﻪ" ﻭ
ﻭﺘﻤﺩﻫـﻡ ﺍﻷﻤﻡ ﻭﺍﻟﺸﻌﻭﺏ ﺒﺎﻷﻤﻭﺍل ﻤﺩﺍﹰ ،ﻻ ﻋﺩﺍ ﻴﻌﺩ ،ﻭﻻ ﺇﺤﺼﺎ ﺀ ﻴﺤﺼﻰ ،ﻓﺘﺭﻯ
ﻥ.139 ﻀ ﻴﻨﹶﺎ 138ﻭﻋﺩﺍ ﻤﺤﻘﻘﹰﺎ ﻭَﺃ ﻤ ﺩ ﺩﻨﹶﺎ ﹸﻜ ﻡ ِﺒ َﺄ ﻤﻭﺍ ٍل ﻭ ﺒﻨِﻴ
ﻭ ﹶﻗ
ﻭﻴﻜـﻭﻥ ﺍﻟﻤـﺩﺩ ﺒﺎﻟﻤـﺎل ﻭﺍﻟﺭﺠﺎل ،ﻋﺩﺓ ﺍﻟﻨﻔﻴﺭ ،ﻭﻴﺴﻤﻰ ﺠﻴﺸﻬﻡ" ﺍﻟﺠﻴﺵ ﺍﻟﺫﻱ ﻻ
ﺃﻜﺜﺭ ﻤﻥ ﻜل ﺍﻟﻨﺎﺱ ،ﻓﻲ ﻜل ﺒﻘﺎﻉ ﺍﻷﺭﺽ ،ﻤﻊ ﻗﻠﺔ 141
َﺃ ﹾﻜ ﹶﺜﺭ ﻨﹶﻔﻴﺭﺍ ﻓﺼﺎﺭﻭﺍ 140
ﻴﻘﻬـﺭ"
ﻋﺩﺩﻫﻡ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻸﻤﻡ ،ﻭﻗﺼﺭ ﻋﻤﺭﻫﻡ ﺒﺎﻟﻨﻅﺭ ﺇﻟﻰ ﺍﻟﺩﻭل.
ﺴ ﹸﻜ ﻡ
ﺤﺴﻨ ﹸﺘ ﻡ ﻷَﻨ ﹸﻔ ِ
ﺤﺴﻨ ﹸﺘ ﻡ َﺃ ﺜـﻡ ﻴﺘﺭﻜﻬﻡ ﺍﻟﻘﺩﺭ ﺍﻟﺭﺒﺎﻨﻲ ﻭﺍﻟﻘﻀﺎﺀ ﺍﻟﻌﺩل ﻷﻨﻔﺴﻬﻡِ،ﺇ
ﻥ َﺃ
ﺴﺒﺎﺏِ ،ﻭﻗﹶﺎ ﹶﻟ ﹾ
ﺕ ﺍ ﹾﻟ ﻴﻬﻭ ﺩ ﻴ ﺩ ﺍﻟﱠﻠ ِﻪ ﻉ ﺍﻟ
ﷲ ﺒﺎﻗﺫ ِ
ﺴﺏ ﺍ ُ
ﻑ ﺍﻟﺘﻭﺭﺍﺓﹸ ،ﻭ ﻴ
ﺤﺭ ﹸ
ﹶﻓ ﹸﺘ 142
ﻭِﺇ ﻥ َﺃﺴـ ْﺄ ﹸﺘ ﻡ ﹶﻓﹶﻠﻬﺎ
ﻭﺘﺠﺭﻱ ﺍﻟﺭﺒﺎ ﻓﻲ ﺩﻤﺎﺌﻬﻡ ،ﻭﻴﻐﻴﺭﻭﻥ ﺤﻜﻡ ﺍﷲ ﻓﻲ 143
ﻤ ﹾﻐﻠﹸﻭﹶﻟ ﹲﺔ ﹸﻏﱠﻠ ﹾﺕ َﺃ ﻴﺩِﻴ ِﻬ ﻡ ﻭﹸﻟ ِﻌﻨﹸﻭﺍ ِﺒﻤﺎ ﻗﹶﺎﻟﹸﻭﺍ
ﺍﻟﺯﻨﺎﺓ ،ﻓﻴﻨﺸﺭﻭﻥ ﺍﻟﻌﻬﺭ ﻭﺍﻟﺯﻨﺎ ﻭﺍﻟﺒﻐﺎﺀ ﻓﻲ ﺃﺭﺠﺎﺀ ﺍﻷﺭﺽ ،ﻭﻴﻭﻗﺩﻭﻥ ﺍﻟﺤﺭﻭﺏ ﻭﻴﺴﺘﺜﻤﺭﻭﻫﺎ
ﹸﺜﻡ ﻜﹶﺎ
ﻥ ﻋﺎﻗِﺒ ﹶﺔ 144
ﹸﻜﱠﻠﻤـﺎ َﺃ ﻭ ﹶﻗﺩﻭﺍ ﻨﹶﺎﺭﺍ ِﻟ ﹾﻠ ﺤ ﺭ ِﺏ َﺃ ﹾﻁ ﹶﻔَﺄﻫﺎ ﺍﻟﱠﻠ ﻪ ﻭ ﻴ ﺴ ﻌ ﻭ ﻥ ﻓِﻲ ﺍ َﻷ ﺭﺽِ ﹶﻓﺴﺎﺩﺍ
ﻥ َﺃﺴﺎﺀﻭﺍ ﺍﻟﺴﻭﺀﻯ .145 ﺍﱠﻟﺫِﻴ
ﺨﻠﹸﻭ ﻩ َﺃ ﻭ َل ﻤ ﺭ ٍﺓ
ﺠ ﺩ ﹶﻜﻤﺎ ﺩ ﹶ
ﺴِﺨﻠﹸﻭﺍ ﺍ ﹾﻟ ﻤ
ﺨ ﺭ ِﺓ ِﻟ ﻴﺴﻭﺀﻭﺍ ﻭﺠﻭ ﻫ ﹸﻜ ﻡ ﻭ ِﻟ ﻴ ﺩ ﹸ ﹶﻓ ِﺈﺫﹶﺍ ﺠﺎ ﺀ ﻭ
ﻋ ﺩ ﺍﻵ ِ
ﺠ ﹾﻨﺩِﻩ ﺍﻷﻭﺌل ﻭﺼِ ﹶﻔﺘِﻬﻡ :ﺒ ﻌ ﹾﺜﻨﹶﺎ ﺴﻤﺕ ﻋ ﹶﻠﻭﺍ ﹶﺘ ﹾﺘﺒِﻴﺭﺍ 146ﻓﻜﺎﻥ ﻭﻋﺩﺍ ﻤﻊ ﺠﻨﺩ ﺍﷲ ،ﺒ ﻭ ِﻟ ﻴ ﹶﺘﺒﺭﻭﺍ ﻤﺎ
ﻋﺩﺍ ﻤ ﹾﻔﻌﻭ ﹰﻻ.147 ﻥ ﻭ ﻼ َل ﺍﻟ ﺩﻴﺎ ِﺭ ﻭﻜﹶﺎ ﺸﺩِﻴ ٍﺩ ﹶﻓﺠﺎﺴﻭﺍ ﺨِ ﹶ ﺱ ﹶ
ﻋﺒﺎﺩﺍ ﹶﻟﻨﹶﺎ ﺃُﻭﻟِﻲ ﺒ ْﺄ ٍ ﻋ ﹶﻠ ﻴ ﹸﻜ ﻡ ِ
" ِﻟ ﻴﺴـﻭﺀﻭﺍ ﻭﺠﻭ ﻫﻜﹸـ ﻡ" ﻭﻫﻲ ﺍﻟﺼﻭﺭﺓ ﺍﻟﺘﻲ ﻴﻌﺭﻓﻬﺎ ﻜل ﻤﻥ ﺭﺃﻱ ﻴﻬﻭﺩ ﻓﻲ ﺃﻋﻘﺎﺏ
ﺴ ﹶﻜ ﹶﻨ ﹶﺔ ﻋﻠﻰ ﻭﺠﻭﻩ ﻗﺎﺩﺘﻬﻡ ﻭﺠﻨﺩﻫﻡ،
ﺴﺭ ﹶﺓ ﻭﺍﻟﻤ
ﺴـ ِﺭ ﻴ ٍﺔ ﻤﻘﺎﺘﻠـ ٍﺔ ﻴﻭﻓﻘﻬـﺎ ﺍﷲ ،ﹶﻓ ﹶﺘﺭﻯ ﺍﻟﺴﻭ ﺀ ﻭﺍﻟﺤ
ﺒﺼﻭﺭﺓ ﺘﻨﻁﻕ ﺒﻘﻭﻟﻪ ﺘﻌﺎﻟﻰِ " :ﻟ ﻴﺴﻭﺀﻭﺍ ﻭﺠﻭ ﻫ ﹸﻜ ﻡ".
ﻥ ﻴﻜﻭﻥ
ﺨ ﺭ ِﺓ" ،ﻓﻘﺩ ﻜﺎﻨﺕ ﺒﻨﻭ ﺇﺴﺭﺍﺌﻴل ،ﺘﺭﻏﺏ ﺃ
ﻋ ِﺩ ﺍﻵ ِ
ﻭﺘﺄﺘﻲ ﺍﻟﺒﺸﺎﺭﺓ ﺍﻟﻤﻬﻤﺔ ﻓﻲ " ﻭ
ﺠ ﺩ ﹶﻜﻤﺎ
ﺴِ ﻋﻠﻭﻫﺎ ﺍﻟﻜﺒﻴﺭ ﺒﻬﺩﻡ ﺍﻟﻤﺴﺠﺩ ﺍﻷﻗﺼﻰ ،ﻓﻴﺄﺘﻲ ﺍﻟﻨﺹ ﺍﻟﻘﺭﺁﻨﻲ ﻟﻴﻘﻭل :ﻭ ِﻟ ﻴ ﺩ ﹸ
ﺨﻠﹸﻭﺍ ﺍ ﹾﻟ ﻤ
ﺨﻠﹸﻭ ﻩ َﺃ ﻭ َل
ﻋﻠﻰ ﺍﻟﻜﻤﺎل ﻭﺍﻟﺘﻤﺎﻡ ،ﻭﺴﻼﻤﺔ ﺒﻴﺕ ﺍﷲ ﻤﻥ ﺇﻴﺠﺎﻓﻬﻡ" ﹶﻜﻤﺎ ﺩ ﹶ 148
ﺩ ﹶﺨﻠﹸـﻭ ﻩ َﺃ ﻭ َل ﻤ ﺭ ٍﺓ
74
ﺃﺤﺎﺩﻴﺙ ﺍﻹﺴﺭﺍﺀ ﻭﺍﻟﻤﻌﺭﺍﺝ ﻋﺭﺽ ﻭﺘﺤﻠﻴل
ﻥ ﺍﻟﻬﺩﻡ ﻭﺍﻟﺘﺩﻤﻴﺭ ﺴﻴﻜﻭﻥ ﻟﺩﻭﻟﺔ ﺒﻨﻲ ﺇﺴﺭﺍﺌﻴل ،ﻻ ﻟﻠﻤﺴﺠﺩ ﺒﻔﻀل ﺍﷲ
ﻤ ﺭ ٍﺓ" ﺒل ﻭﺘﺒﺸﺭ ﺍﻵﻴﺎﺕ ﺃ
" ﻭﺍﻟ ﱠﺘ ﺒ ﺭ :ﺍﻟﻜﺴﺭ ﻭﺍﻹﻫﻼﻙ ِﺇ
ﻥ ﻫُ ﺅ ﹶﻻﺀِ ﻤ ﹶﺘ ﺒ ﺭ ﻤﺎ ﻫ ﻡ ﻭﻤﻨﺘﻪ ﻭِﻟ ﻴ ﹶﺘﺒﺭﻭﺍ ﻤﺎ ﻋﹶﻠﻭﺍ ﹶﺘ ﹾﺘﺒِﻴﺭﺍ
149
ﻓِﻴ ِﻪ "150ﻓﺘﻜﺴﺭ ﺍﻟﺤﺼﻭﻥ ﺍﻟﻤﺸﻴﺩﺓ ﻭﺘﺤﻁﻡ ،ﻭﻴﻬﻠﻙ ﺍﻟﻤﺠﺭﻤﻭﻥ ﺍﻟﻤﻔﺴﺩﻭﻥ ﻓﻲ ﺍﻷﺭﺽ.
ﻓﻬـل ﻴﻤﻠـﻙ ﻨـﺹ ﻤﻥ ﺍﻟﻨﺼﻭﺹ ،ﺃﻥ ﻴﺼﻭﺭ ﻫﺫﻩ ﺍﻟﻤﻌﺠﺯﺓ ﻜﻤﺎ ﺠﺎﺀﺕ ﻓﻲ ﻨﺹ
ﺍﻹﺴﺭﺍﺀ ﻫﻨﺎ؟ ﺇﻨﻬﺎ ﻤﻌﺠﺯﺓ ﺍﻟﻘﺭﺁﻥ؛ ﻭﺍﻀﺤﺔ ﺒﻴﻨﺔ ،ﺃﻜﺜﺭ ﻤﻥ ﺃﻱ ﻤﻌﺠﺯﺓ ﻤﻀﺕ ،ﻓﻤﻥ ﺃﻴﻥ ﻜﺎﻥ
ﻴﻘـﻊ ﻓـﻲ ﺘﺼﻭﺭ ﺍﻟﻌﺭﺏ ﻭﺍﻟﻤﺴﻠﻤﻴﻥ ،ﺃﻥ ﺸﺫﺍﺫ ﺍﻵﻓﺎﻕ ،ﻭﻗﻁﺎﻉ ﺍﻟﻁﺭﻴﻕ ،ﺴﻴﺼﻴﺭ ﻟﻬﻡ ﺩﻭﻟﺔ
ﻭﻨﻔﻴﺭ ،ﻭﺠﻴﺵ ﻭﺘﻘﺘﻴل ،ﻴﻔﺴﺩ ﻓﻲ ﺍﻷﺭﺽ ،ﻤﻥ ﺃﻴﻥ ﻜﺎﻥ ﻴﻘﻊ ﻫﺫﺍ ﻓﻲ ﺨﻴﺎل ﺍﻟﻨﺎﺱ؟
ﻓـﺈﻥ ﻜـﺎﻥ ﻗﺩ ﻭﻗﻊ ،ﻋﻠﻰ ﻗﺩﺭ ﺍﷲ ﻭﻗﻀﺎﺌﻪ ﻜﻤﺎ ﻭﺼﻔﺕ ﺍﻵﻴﺎﺕ ،ﻓﺈﻥ ﺒﻘﻴﺔ ﺍﻟﺨﺒﺭ
ﻓﻼ ﺘﻜﻥ 151
ﻭﺍﻗﻌـﺔ ،ﻟﻜﻥ ﻟﻠﻤﻌﺠﺯﺓ ﺠﻨﺩ ﻭﺭﺠﺎل ،ﺍﺨﺘﺼﻬﻡ ﺍﷲ ﺒﺎﻟﻌﺒﻭﺩﻴﺔ ﻟﻨﻔﺴﻪِ ﻋﺒﺎﺩﺍ ﹶﻟﻨﹶﺎ
152
ﻜﺎﻟﺫﻴﻥ ﻗﺎﻟﻭﺍ:ﻓﹶﺎ ﹾﺫ ﻫ ﺏ َﺃ ﹾﻨ ﹶﺕ ﻭ ﺭ ﺒ ﻙ ﹶﻓﻘﹶﺎﺘِ ﹶﻼ ِﺇﻨﱠﺎ ﻫﺎ ﻫﻨﹶﺎ ﻗﹶﺎ ِﻋﺩﻭ ﻥ
ﻥ" ﺒﻴ ﹶﻨ ﹾﺘ ﻪ ﺭﻭﺍﻴ ﹸﺔ
ﻥ ﺍﻟﻨﱠﺎ ِﺌ ِﻡ ﻭﺍﻟ ﻴ ﹾﻘﻅﹶﺎ ِ
ﺠﻌﺎ ﺒ ﻴ
ﻁِﻀﹶ
ﺴﱠﻠ ﻡ ":ﻤ
-4ﻭﻗـﻭل ﺍﻟﻨﺒـﻲ ﺼـﻠﱠﻰ ﺍﻟﻠﱠـ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ
ﺴﱠﻠ ﻡ ﻓﻲ ﺍﻟﻨﻭﻡ
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ
ﻋ ﻴﻨﹸ ﻪ ﻭﻻ ﻴﻨﹶﺎ ﻡ ﹶﻗ ﹾﻠ ﺒ ﻪ" " ﻓﻘﻠﺒﻪ
ﻱ ﺍﻷﺨﺭﻯ" ﻭ ﹶﺘﻨﹶﺎ ﻡ
ﺍﻟـﺒﺨﺎﺭ
153
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ
ﻓﻘﻭﻟﻪ ﻭﺍﻟـﻴﻘﻅﺔ ﺴـﻭﺍﺀ ،ﻭﻋﻴـﻨﻪ ﺃﻴﻀﺎ ﻟﻡ ﻴﻜﻥ ﺍﻟﻨﻭﻡ ﻴﺘﻤﻜﻥ ﻤﻨﻬﺎ"
ﻥ" ﻤﺤﻤﻭل ﻋﻠﻰ ﺍﺒﺘﺩﺍﺀ ﺍﻟﺤﺎل ،ﺜﻡ ﻟﻤﺎ ﺨﺭﺝ ﺒﻪ ﺇﻟﻰ ﺒﺎﺏ
ﻥ ﺍﻟـﻨﱠﺎ ِﺌ ِﻡ ﻭﺍﻟ ﻴ ﹾﻘﻅﹶﺎ ِ
ﻭﺴـﱠﻠ ﻡ ":ﺒﻴـ
ﺴﱠﻠ ﻡ. ﺍﻟﻤﺴﺠﺩ ﻓﺄﺭﻜﺒﻪ ﺍﻟﺒﺭﺍﻕ ﺍﺴﺘﻤﺭ ﻓﻲ ﻴﻘﻅﺘﻪ" 154
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ
ﻙ ِﺇ ﹼﻻ ﻓِ ﹾﺘ ﹶﻨﺔﹰ ل :ﻭﻤﺎ
ﺠ ﻌ ﹾﻠﻨﹶﺎ ﺍﻟ ﺭ ْﺅﻴﺎ ﺍﱠﻟﺘِﻲ َﺃ ﺭ ﻴﻨﹶﺎ ﻋﻨﹾﻪ ﻴﻘﹸﻭ ُ
ﺱ ﺭﻀِﻰ ﺍﷲ
ﻋﺒﺎ ٍ
ﻥ
ﻥ ﺍ ﺒ
ﻭﻗﺩ ﻜﹶﺎ
ﻥ
ﻅﺔِ ،ﺭﺁ ﻩ ِﺒ ﻌ ﻴ ِﻨ ِﻪ ﺤِﻴ
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭﺴـﱠﻠ ﻡ ﻓِﻲ ﺍ ﹾﻟ ﻴ ﹶﻘ ﹶ
ﻲ
ﻲ ﺀ ُﺃ ِﺭ ﻴ ﻪ ﺍﻟ ﱠﻨ ِﺒ
ﺸ
ل :ﹶ
ﻗﹶـﺎ َ 155
ﺱ
ﻟِﻠـﻨﱠﺎ ِ
156
. ﺱ"
ﺕ ﺍ ﹾﻟ ﻤ ﹾﻘ ِﺩ ِ
ﻱ ِﺒ ِﻪ ِﺇﻟﹶﻰ ﺒ ﻴ ِ
ﺴ ِﺭ
ُﺃ
ﺴﱠﻠﻡ ،ﻋﻠﻰ ﺍﻟﻬﺩﻱ ﺍﻟﺫﻱ ﻜﺎﻥ ﻋﻠﻴﻪ ﺍﻷﻨﺒﻴﺎﺀ ﻤﻥ
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ
-5ﻭﻜـﺎﻥ ﺍﻹﺴﺭﺍﺀ ﺒﺎﻟﻨﺒﻲ
ﻕ"" ﻭﻫﻭ ﻤﺸﺘﻕ ﻤﻥ ﺍﻟﺒﺭﻴﻕ ،ﻓﻘﺩ ﺠﺎﺀ ﻓﻲ ﻟﻭﻨﻪ ﺃﻨﻪ ﺃﺒﻴﺽ ،ﺃﻭ ﻤﻥ
ﺕ ﺒِﺎﻟـ ﺒﺭﺍ ِ
ﻗـﺒل " ُﺃﺘِﻴـ ﹸ
ل
ﻋﹶﻠ ﻴﻪِ ،ﹶﻓﻘﹶﺎ َ
ﺼﻌﺏ
ﺴ ﹶﺘ
ﺴ ﺭﺠﺎ ،ﹶﻓ ﺭ ِﻜ ﺒ ﹸﺘﻪ ،ﻓﹶﺎ ﺍﻟـ ﺒ ﺭﻕِ ،ﻷﻨﻪ ﻭﺼﻔﻪ ﺒﺴﺭﻋﺔ ﺍﻟﺴﻴﺭ" "157ﻤﻠ
ﺠﻤﺎ ﻤ
ﻋ ﺭﻗﹰﺎ،
ﺽ
ل :ﻓﹶﺎ ﺭ ﹶﻓ
ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ِﻤ ﹾﻨ ﻪ ،ﻗﹶﺎ َ
ﺤ ﺩ َﺃ ﹾﻜ ﺭ ﻡ
ﻙ َﺃ
ل ﻫﺫﹶﺍ؟ ﹶﻓﻤـﺎ ﺭ ِﻜ ﺒ
لَ :ﺃﺒِ ﻤﺤ ﻤﺩٍ ﹶﺘ ﹾﻔ ﻌ ُ
ﺠ ﺒﺭِﻴ ُ
ﹶﻟ ﻪ ِ
ﻕ ﻤ ﻌﺩﺍ
ﻁ ِﺒ ِﻪ ﺍ َﻷ ﹾﻨﺒِﻴﺎ ﺀ" ﻓﻘﺩ ﻜﺎﻥ"ﺍﻟ ﺒﺭﺍ ﹸ ﺱ ،ﹶﻓﺭﺒ ﹾ
ﻁ ﹸﺘ ﻪ ﺒِﺎﻟﺤﻠ ﹶﻘ ِﺔ ﺍﱠﻟﺘِﻲ ﻴ ﺭ ِﺒ ﹸ ﺕ ﺍﻟ ﻤ ﹾﻘ ِﺩ ِ
ﺕ ﺒ ﻴ ﹶ
ﺤـﺘﱠﻰ َﺃ ﹶﺘ ﻴ ﹸ
ﺏ ﺍﻷﻨﺒﻴﺎ ِﺀ".158
ﻟﺭﻜﻭ ِ
ﺕ ﺍﻟﻘـﺩﺭ ﹸﺓ ﺍﻟﺭﺒﺎﻨﻴ ﹸﺔ ﺼﺎﻟﺤ ﹰﺔ ﻷﻥ ﻴﺼﻌﺩ ﺒﻨﻔﺴﻪ ﻤﻥ ﻏﻴﺭ ﺒﺭﺍﻕ ،ﻭﻟﻜﻥ ﺭﻜﻭﺏ
"ﻭﻜﺎﻨـ ﹾ
75
ﺭﻴـــﺎﻥ
76
ﺃﺤﺎﺩﻴﺙ ﺍﻹﺴﺭﺍﺀ ﻭﺍﻟﻤﻌﺭﺍﺝ ﻋﺭﺽ ﻭﺘﺤﻠﻴل
77
ﺭﻴـــﺎﻥ
ﻙ".
ﺕ ُﺃﻤ ﹸﺘ
ﻏ ﻭ ﹾ
ﹶ
ﻁﺭ ﹶﺓ ﺍﻟﱠﻠ ِﻪ
ﺤﻨِﻴﻔﹰﺎ ﻓِ ﹾ
ﻥ
ﻙ ﻟِﻠﺩﻴ ِ ﻕ ﹶﻓ َﺄﻗِ ﻡ ﻭ
ﺠ ﻬ ﻁ ﺭ ﹸﺓ :ﺩﻴﻥ ﺍﻹﺴﻼﻡ ،ﻭﺃﺼل ﺍﻟﻔﻁﺭ :ﺍﻟﺸﱠ ﹸ
" ﺍﻟ ِﻔ ﹾ
ﺃﻱ :ﻤﺎ ﺭ ﹶﻜﺯ ﻓﻴﻪ ﻤﻥ ﻗﻭﺘﻪ ﻋﻠﻰ ﻤﻌﺭﻓﺔ ﺍﻹﻴﻤﺎﻥ" ﻭﻴﺤﺘﻤل ﺃﻥ 169
ﺱ ﻋﹶﻠ ﻴﻬﺎ
ﻁﺭ ﺍﻟﻨﱠﺎ
ﺍﱠﻟﺘِﻲ ﹶﻓ ﹶ
ﻴﻜـﻭﻥ ﺴـﺒﺏ ﺘﺴـﻤﻴﺔ ﺍﻟﻠﺒﻥ ﻓﻁﺭﺓ ،ﻷﻨﻪ ﺃﻭل ﺸﻲﺀ ﻴﺩﺨل ﺒﻁﻥ ﺍﻟﻤﻭﻟﻭﺩ ﻭﻴﺸﻕ ﺃﻤﻌﺎﺀﻩ"170
171
ﻭﺍﻟﺴﺭ ﻓﻲ ﻤﻴل ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻭﻴﺤﺘﻤل ﻤﻥ ﻗﻭﻟﻬﻡ :ﻓﻁﺭﺕ ﺍﻟﺸﺎﺓ ،ﺃﻱ :ﺤﻠﺒﺘﻬﺎ ﺒﺄُﺼﺒﻌﻴﻥ"
172
ﻋﻠـﻴﻪ ﻭﺴـﻠﻡ ﺇﻟـﻴﻪ ﺩﻭﻥ ﻏﻴﺭﻩ ،ﻟﻜﻭﻨﻪ ﻜﺎﻥ ﻤﺄﻟﻭﻓﺎ ﻟﻪ ،ﻭﻷﻨﻪ ﻻ ﻴﻨﺸﺄ ﻋﻥ ﺠﻨﺴﻪ ﻤﻔﺴﺩﺓ
ﺴﱠﻠ ﻡ.
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ
ﻭﺍﻟﺼﻭﺍﺏ ﺃﻥ ﻴﻘﺎل :ﺫﻟﻙ ﺘﻭﻓﻴﻕ ﺍﷲ ﺭﺴﻭﻟﻪ
ﻙ"" ﻤﻥ ﺍﻟﻐﻭﺍﻴﺔ ﺍﻟﻤﺘﺭﺘﺒﺔ ﻋﻠﻰ ﺸﺭﺒﻬﺎ،
ﺕ ُﺃﻤ ﹸﺘ
ﻏ ﻭ ﹾ
ﺨ ﻤ ﺭ ﹶ
ﺕ ﺍ ﹾﻟ ﹶ
ﺨ ﹾﺫ ﹶ
ﻙ ﹶﻟ ﻭ َﺃ ﹶ
ﻭﻗﻭـﻟﻪَ ":ﺃﻤﺎ ِﺇ ﱠﻨ
ﺒﻨﺎﺀ ﻋﻠﻰ ﺃﻨﻪ ﻟﻭ ﺸﺭﺒﻬﺎ ﻷﺤل ﻟﻸﻤﺔ ﺸﺭﺒﻬﺎ؛ ﻓﻭﻗﻌﻭﺍ ﻓﻲ ﻀﺭﺭﻫﺎ ﻭﺸﺭﻫﺎ ،ﻭﻓﻴﻪ ﺇﻴﻤﺎﺀ ﺇﻟﻰ ﺃﻥ
ﺍﺴﺘﻘﺎﻤﺔ ﺍﻟﻤﻘﺘﺩﻱ ﻤﻥ ﺍﻟﻨﺒﻲ ﻭﺍﻟﻌﺎﻟﻡ ﻭﺍﻟﺴﻠﻁﺎﻥ ﻭﻨﺤﻭﻫﻡ ،ﺴﺒﺏ ﻻﺴﺘﻘﺎﻤﺔ ﺃﺘﺒﺎﻋﻬﻡ ،ﻷﻨﻬﻡ ﺒﻤﻨﺯﻟﺔ
ﺍﻟﻘﻠﺏ ﻟﻸﻋﻀﺎﺀ".173
ﺴﻤﺎ ِﺀ" " .ﻓﻴﻪ ﺍﺴﺘﺤﺒﺎﺏ ﺘﻠﻘﻲ ﺃﻫل ﺍﻟﻔﻀل ﺒﺎﻟﺒﺸﺭ ﻭﺍﻟﺘﺭﺤﻴﺏ ﻭﺍﻟﺜﻨﺎﺀ
ل ﺍﻟ
ﺸ ﺭ ِﺒ ِﻪ َﺃ ﻫ ُ
ﺴ ﹶﺘ ﺒ ِ
" -10ﹶﻓ ﻴ
ﻭﺍﻟﺩﻋﺎﺀ""174ﻓﻜﺄﻨﻬﻡ ﻜﺎﻨﻭﺍ ﺃﻋﻠﻤﻭﺍ ﺃﻨﻪ ﺴﻴﻌﺭﺝ ﺒﻪ ﻓﻜﺎﻨﻭﺍ ﻤﺘﺭﻗﺒﻴﻥ ﻟﺫﻟﻙ.175
ﺤﻙ،
ﻀِ
ل ﻴﻤِﻴ ِﻨ ِﻪ
ﻅﺭ ﻗِﺒَ
ﺴ ِﻭ ﺩﺓﹲِ ،ﺇﺫﹶﺍ ﹶﻨ ﹶ
ﻋﻠﹶﻰ ﻴﺴﺎ ِﺭ ِﻩ َﺃ
ﺴﻭِﺩ ﹲﺓ ﻭ
ﻋﻠﹶﻰ ﻴﻤِﻴ ِﻨ ِﻪ َﺃ
ﻋﺩ ،
ل ﻗﹶﺎ ِ
ﺠٌ " -11ﹶﻓِﺈﺫﹶﺍ ﺭ
ﻥ ِﻤ ﹾﻨ ﻬ ﻡ
ل ﺍ ﹾﻟ ﻴﻤِﻴ ِ
ﺴ ﻡ ﺒﻨِﻴﻪِ ،ﹶﻓَﺄ ﻫ ُ
ﺸﻤﺎِﻟ ِﻪ ﹶﻨ
ﻥ ﻴﻤِﻴ ِﻨ ِﻪ ﻭ ِ
ﻋ
ﺴﻭِﺩ ﹸﺓ
ﻷ
ﺴﺎ ِﺭ ِﻩ ﺒﻜﹶﻰ ،ﻭﺍ َ
ل ﻴ
ﻭِﺇﺫﹶﺍ ﹶﻨﻅﹶـ ﺭ ﻗِﺒَ
ﺤﻙ ،ﻭِﺇﺫﹶﺍ
ﻀِ
ﻥ ﻴﻤِﻴ ِﻨ ِﻪ
ﻋ
ﻅﺭ
ل ﺍﻟﻨﱠﺎﺭِ ،ﹶﻓِﺈﺫﹶﺍ ﹶﻨ ﹶ
ﺸﻤﺎِﻟ ِﻪ َﺃ ﻫ ُ
ﻥ ِ
ﻋ
ﺴﻭِﺩ ﹸﺓ ﺍﱠﻟﺘِﻲ
ﻷ
ل ﺍ ﹾﻟﺠـ ﱠﻨﺔِ ،ﻭﺍ َ
َﺃﻫـ ُ
ﺸﻤﺎِﻟ ِﻪ ﺒﻜﹶﻰ".
ل ِ
ﻅﺭ ﻗِﺒَ
ﹶﻨ ﹶ
ﻫـﺫﺍ ﺩﻟـﻴل" ﺸﻔﻘﺔ ﺍﻟﻭﺍﻟﺩ ﻋﻠﻰ ﻭﻟﺩﻩ ،ﻭﺴﺭﻭﺭﻩ ﺒﺤﺴﻥ ﺤﺎﻟﻪ ،ﻭﺤﺯﻨﻪ ﻭﺒﻜﺎﺌﻪ ﻟﺴﻭﺀ
ﺴﻭِﺩ ﹸﺓ :ﺠﻤﻊ ﻗﻠﺔ ﻟﺴﻭﺍﺩ ،ﻭﻫﻭ ﺍﻟﺸﺨﺹ ،ﻷﻨﻪ ﻴﺭﻯ ﻤﻥ ﺒﻌﻴﺩ ﺃﺴﻭﺩ".177ﺤﺎﻟﻪ"176ﻭﺍ َ
ﻷ
ﻥ ﻴﺸﺘﺩ ﻋﻠﻴﻪ ﺍﻟﺤﺯﻥ ﻭﺍﻷﻟﻡ ،ﺤﺘﻰ ﺁﻨﺴﻪ ﺍﷲ
ﺴﱠﻠ ﻡ ﺃ
ﻭﻜـﺎﻥ ﻨﺒﻴـﻨﺎ ﺼـﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ
ﻏﻤﺎ ،ﻓﺎﻵﻴﺔ ﺤﺙ
ﺱ" ﻗﺘﻠﻬﺎ ﹶ ﻥ "178ﻭ ﺒ ﹾ
ﺨ ﻊ ﺍﻟﻨﻔ ِ ﻙ َﺃ ﹼﻻ ﻴﻜﹸﻭﻨﹸﻭﺍ ﻤ ْﺅ ِﻤﻨِﻴ
ﺴ ﺒﻘﻭـﻟ ِﻪ :ﹶﻟﻌﱠﻠﻙ ﺒﺎ ِ
ﺨ ﻊ ﹶﻨ ﹾﻔ
ﻥ" ﻭﻫﺫﺍ ﻴﺼﻭﺭ ﻤﺩﻯ ﻤﺎ ﻜﺎﻥ ﺭﺴﻭل ﺍﷲ ﻋﻠﻰ ﺘﺭﻙ ﺍﻟﺘﺄﺴﻑ"179ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ َﺃ ﹼ
ﻻ ﻴﻜﹸﻭﻨﹸﻭﺍ ﻤ ْﺅ ِﻤﻨِﻴ
ﺴﱠﻠ ﻡ ﻴﻌﺎﻨﻲ ﻤﻥ ﺘﻜﺫﻴﺒﻬﻡ ،ﻭﻫﻭ ﻴﻭﻗﻥ ﺒﻤﺎ ﻴﻨﺘﻅﺭﻫﻡ ﺒﻌﺩ ﺍﻟﺘﻜﺫﻴﺏ ،ﻓﺘﺫﻭﺏ
ﺼـﻠﱠﻰ ﺍﻟﻠﱠـ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ
ﺴﱠﻠ ﻡ ﻋﻠﻴﻬﻡ ،ﻭﻫﻡ ﺃﻫﻠﻪ ﻭﻋﺸﻴﺭﺘﻪ ،ﻭﻴﻀﻴﻕ ﺼﺩﺭﻩ ،ﻓﺭﺒﻪ ﺴﺒﺤﺎﻨﻪ
ﻨﻔﺴـﻪ ﺼـﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ
ﻋﻠِﻴ ﻡ ِﺒﻤﺎ
ﻥ ﺍﻟﱠﻠ ﻪ
ﺕ ِﺇ
ﺴﺭﺍ ٍ
ﺤ
ﻋ ﹶﻠ ﻴ ِﻬ ﻡ
ﺴﻙ
ﺏ ﹶﻨ ﹾﻔ ﻴـﺭﺃﻑ ﺒـﻪ ﻭﻴﻬـﻭﻥ ﺍﻷﻤﺭ ﻋﻠﻴﻪ" 180ﹶﻓ ﹶ
ﻼ ﹶﺘ ﹾﺫ ﻫ
78
ﺃﺤﺎﺩﻴﺙ ﺍﻹﺴﺭﺍﺀ ﻭﺍﻟﻤﻌﺭﺍﺝ ﻋﺭﺽ ﻭﺘﺤﻠﻴل
ﺴﱠﻠ ﻡ ﻭﻴﺴﻠﻴﻪ ،ﺒﺘﻘﺭﻴﺭ ﻫﺫﻩ ﺍﻟﺤﻘﻴﻘﺔ ﻟﻪ، ﻥ "181 ﻓﺎﷲ ﻴﻌﺯﻱ ﺭﺴﻭﻟﻪ
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ ﻴﺼـ ﹶﻨﻌﻭ
ﺤـﺘﻰ ﻴﺴـﺘﻘﺭ ﻗﻠـﺒﻪ ﺍﻟﻜﺒﻴﺭ ﺍﻟﺭﺤﻴﻡ ﺍﻟﻤﺸﻔﻕ ﻋﻠﻰ ﻗﻭﻤﻪ ﻤﻤﺎ ﻴﺭﺍﻩ ﻤﻥ ﻀﻼﻟﻬﻡ ،ﻭﻤﺼﻴﺭﻫﻡ
ﺍﻟﻤﺤـﺘﻭﻡ ﺒﻌـﺩ ﻫـﺫﺍ ﺍﻟﻀـﻼل ،ﻭﺤﺘﻰ ﻴﺩﻉ ﻤﺎ ﻴﺠﻴﺵ ﻓﻲ ﻗﻠﺒﻪ ﺍﻟﺒﺸﺭﻱ ﻤﻥ ﺤﺭﺹ ﻋﻠﻰ
ﻫﺩﺍﻫﻡ"182ﻓﺫﻟﻙ ﺒﻜﺎﺀ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻨﺤﻴﺒﻪ.
ﻭﻏﻴﺭﻩ ﺍﻟﻜﻔﺭ ﺍﻟﻤﺭﺩﻭﺩ، 183
ﺕ ﺍﻟﺼﻼ ﹸﺓ ﻓَﺄ ﻤ ﻤﹸﺘ ﻬ ﻡ"ِ .ﺇ ﻥ ﺍﻟﺩﻴ ﻥ ِﻋ ﹾﻨ ﺩ ﺍﻟﱠﻠ ِﻪ ﺍ ِﻹ ﺴ ﹶﻼ ﻡ " -12ﹶﻓﺤﺎ ﹶﻨ ﹾ
ﻥﻼﻡِ ﺩِﻴﻨﹰﺎ ﹶﻓ ﹶﻠ
ﺴﹶﻏ ﻴﺭ ﺍﻹِ ﻥ ﻴ ﺒ ﹶﺘﻎِ ﹶﻤﻬﻤﺎ ﻜﺎﻨﺕ ﺍﻟﺘﺴﻤﻴﺎﺕ؛ ﺩل ﻋﻠﻰ ﻫﺫﺍ ﻗﻭل ﺍﷲ ﺘﻌﺎﻟﻰ :ﻭ ﻤ
ﺴﺭِﻴﻥ 184ﻭﻜﺎﻥ ﺇﺒﺭﺍﻫﻴﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻥ ﺍ ﹾﻟﺨﹶﺎ ِﺨ ﺭ ِﺓ ِﻤ
ﻴﻘﹾـﺒَ ل ِﻤ ﹾﻨ ﻪ ﻭ ﻫ ﻭ ﻓِﻲ ﺍﻵ ِ
ﻥﺤﻨِﻴﻔﹰﺎ ﻭﻤﺎ َﺃﻨﹶﺎ ِﻤ ﺕ ﻭﺍ َﻷ ﺭﺽ ﺴﻤﺎﻭﺍ ِ ﻁﺭ ﺍﻟ ﺠﻬِـﻲ ِﻟﻠﱠـﺫِﻱ ﹶﻓ ﹶ ﺕ ﻭ ﺠﻬـ ﹸ ﻴﻘـﻭلِ:ﺇﻨﱢـﻲ ﻭ
ﻥ 185ﻭﻫـﻭ ﻤﺎ ﻗﺭﺭﻩ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺒﻘﻭﻟﻪ :ﻤﺎ ﻜﹶﺎ
ﻥ ِﺇ ﺒﺭﺍﻫِﻴ ﻡ ﻴﻬﻭ ِﺩﻴﺎ ﻭ ﹶﻻ ﺍ ﹾﻟ ﻤﺸﹾـ ِﺭﻜِﻴ
ﻥ 186ﻭﻫﻲ ﻭﺼﻴﺔ ﺇﺒﺭﺍﻫﻴﻡ ﺸ ِﺭﻜِﻴ ﻥ ﺍ ﹾﻟ ﻤ ﹾ
ﻥ ِﻤ ﺴ ِﻠﻤﺎ ﻭﻤﺎ ﻜﹶﺎ ﺤﻨِﻴﻔﹰﺎ ﻤ ﻥ ﻥ ﻜﹶﺎ ﹶﻨﺼـﺭﺍ ِﻨﻴﺎ ﻭ ﹶﻟﻜِ
ﻁﻔﹶﻰ ﹶﻟ ﹸﻜ ﻡﺼﹶ ﻥ ﺍﻟﱠﻠ ﻪ ﺍ ﻲ ِﺇ ﻋﻠـﻴﻪ ﺍﻟﺴـﻼﻡ ﻟﺒﻨﻴﻪ ﻭ ﻭﺼﻰ ِﺒﻬﺎ ِﺇ ﺒﺭﺍﻫِﻴ ﻡ ﺒﻨِﻴ ِﻪ ﻭ ﻴ ﻌﻘﹸﻭ
ﺏ ﻴﺎ ﺒ ِﻨ
ﻥ 187ﻭﻴﻌﻴﺩ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻤﺸﻬﺩ ﻨﻔﺴﻪ ﻤﻊ ﻴﻌﻘﻭﺏَ:ﺃ ﻡ ﺴ ِﻠﻤﻭ
ﻥ ِﺇ ﹼﻻ ﻭَﺃ ﹾﻨ ﹸﺘ ﻡ ﻤ ﻼ ﹶﺘﻤﻭ ﹸﺘ ﻥ ﹶﻓ ﹶ ﺍﻟﺩﻴـ
ﻥ ﺒ ﻌﺩِﻱ ﻗﹶﺎﻟﹸﻭﺍ ﹶﻨ ﻌ ﺒ ﺩ
ﻥ ِﻤ
ﺕ ِﺇ ﹾﺫ ﻗﹶﺎ َل ِﻟ ﺒﻨِﻴ ِﻪ ﻤﺎ ﹶﺘ ﻌ ﺒﺩﻭ
ﺏ ﺍ ﹾﻟ ﻤ ﻭ ﹸ
ﻀ ﺭ ﻴ ﻌﻘﹸﻭ
ﺤ
ﻜﹸﻨـ ﹸﺘ ﻡ ﺸﹸـ ﻬﺩﺍ ﺀ ِﺇ ﹾﺫ
188
ِﺇﹶﻟﻬـ ﻙ ﻭِﺇﻟﹶـ ﻪ ﺁﺒﺎ ِﺌ ﻙ ِﺇ ﺒﺭﺍﻫِﻴ ﻡ ﻭِﺇ ﺴﻤﺎﻋِﻴ َل ﻭِﺇ ﺴﺤﺎ ﹶﻕ ِﺇﹶﻟﻬﺎ ﻭﺍ ِﺤﺩﺍ ﻭ ﹶﻨ ﺤ ﻥ ﹶﻟ ﻪ ﻤ ﺴِﻠﻤﻭ ﻥ
ﻓﻜﺎﻨﺕ ﻭﺼﻴﺔ ﻴﻌﻘﻭﺏ ﺁﺨﺭ ﺍﻟﻜﻠﻤﺎﺕ ﻟﻴﻭﺴﻑ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻴﺩﻋﻭ ﺒﻬﺎ ﺭﺒﻪ ﺴﺒﺤﺎﻨﻪ :ﺭ
ﺏ
ﻲ
ﺕ ﻭِﻟ
ﺕ ﻭﺍ َﻷ ﺭﺽِ َﺃ ﹾﻨ ﹶ
ﺴﻤﺎﻭﺍ ِ
ﻁ ﺭ ﺍﻟ
ﺙ ﻓﹶﺎ ِ
ﻥ ﹶﺘ ْﺄﻭِﻴ ِل ﺍ َﻷﺤﺎﺩِﻴ ِ
ﻋﱠﻠ ﻤ ﹶﺘﻨِﻲ ِﻤ
ﻙ ﻭ
ﻥ ﺍ ﹾﻟ ﻤ ﹾﻠ ِ
ﹶﻗ ﺩ ﺁ ﹶﺘ ﻴ ﹶﺘﻨِﻲ ِﻤ
ﻥ189ﻭﺠﺎﺀﺕ ﺸﻬﺎﺩ ﹸﺓ ﻋﻴﺴﻰ ﻋﻠﻰ
ﺤ ﹾﻘﻨِﻲ ﺒِﺎﻟﺼﺎ ِﻟﺤِﻴ
ﺴ ِﻠﻤﺎ ﻭَﺃ ﹾﻟ ِ
ﺨ ﺭ ِﺓ ﹶﺘ ﻭ ﱠﻓﻨِﻲ ﻤ
ﻓِﻲ ﺍﻟ ﺩ ﹾﻨﻴﺎ ﻭﺍﻵ ِ
ﻥ َﺃ ﹾﻨﺼﺎﺭِﻱ ِﺇﻟﹶﻰ
ﺱ ﻋِﻴﺴﻰ ِﻤ ﹾﻨ ﻬ ﻡ ﺍ ﹾﻟ ﹸﻜ ﹾﻔ ﺭ ﻗﹶﺎ َل ﻤ ﺍﻟﺤﻭﺍﺭﻴﻴﻥ ﺘﻬﺘﻑ ﺒﻨﻔﺱ ﺍﻟﻜﻠﻤﺎﺕ :ﹶﻓ ﹶﻠﻤﺎ َﺃ
ﺤ
ﻥ.190
ﺴ ِﻠﻤﻭ
ﺸ ﻬ ﺩ ِﺒ َﺄﻨﱠﺎ ﻤ
ﻥ َﺃ ﹾﻨﺼﺎ ﺭ ﺍﻟﱠﻠ ِﻪ ﺁ ﻤﻨﱠﺎ ﺒِﺎﻟﱠﻠ ِﻪ ﻭﺍ ﹾ
ﺤ
ﻥ ﹶﻨ
ﺤﻭﺍ ِﺭﻴﻭ
ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ َل ﺍ ﹾﻟ
" ﻭﺍﻟـﺭﺤﻠﺔ ﻤـﻥ ﺍﻟﻤﺴﺠﺩ ﺍﻟﺤﺭﺍﻡ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺩ ﺍﻷﻗﺼﻰ ،ﺭﺤﻠﺔ ﻤﺨﺘﺎﺭﺓ ﻤﻥ ﺍﻟﻠﻁﻴﻑ
ﺍﻟﺨﺒﻴﺭ ،ﺘﺭﺒﻁ ﻋﻘﻴﺩﺓ ﺍﻟﺘﻭﺤﻴﺩ ﺍﻟﻜﺒﺭﻯ ،ﻤﻥ ﻟﺩﻥ ﺇﺒﺭﺍﻫﻴﻡ ﻭﺇﺴﻤﺎﻋﻴل ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ،ﺇﻟﻰ ﻤﺤﻤﺩ
ﺴﱠﻠ ﻡ ﺨﺎﺘﻡ ﺍﻟﻨﺒﻴﻴﻥ ،ﻭﺘﺭﺒﻁ ﺍﻷﻤﺎﻜﻥ ﺍﻟﻤﻘﺩﺴﺔ ﻟﺩﻴﻥ ﺍﻟﺘﻭﺤﻴﺩ ﺒﺭﺒﺎﻁ ﻭﺍﺤﺩ،
ﺼـﻠﱠﻰ ﺍﻟﻠﱠـ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ
ﻭﻜﺄﻨﻤـﺎ ﺃﺭﻴـﺩ ﺒﻬﺫﻩ ﺍﻟﺭﺤﻠﺔ ﺇﻋﻼﻥ ﻭﺭﺍﺜﺔ ﺍﻟﺭﺴﻭل ﺍﻷﺨﻴﺭ ﻟﻤﻘﺩﺴﺎﺕ ﺍﻟﺭﺴل ﻗﺒﻠﻪ ،ﻭﺍﺸﺘﻤﺎل
ﺭﺴـﺎﻟﺘﻪ ﻋﻠـﻰ ﻫﺫﻩ ﺍﻟﻤﻘﺩﺴﺎﺕ ،ﻭﺍﺭﺘﺒﺎﻁ ﺭﺴﺎﻟﺘﻪ ﺒﻬﺎ ﺠﻤﻴﻌﺎ ،ﻓﻬﻲ ﺭﺤﻠﺔ ﺘﺭﻤﺯ ﺇﻟﻰ ﺃﺒﻌﺩ ﻤﻥ
ﺤـﺩﻭﺩ ﺍﻟـﺯﻤﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ ،ﻭﺘﺸﻤل ﺁﻤﺎﺩﺍ ﻭﺁﻓﺎﻗﹰﺎ ﺃﻭﺴﻊ ﻤﻥ ﺍﻟﺯﻤﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ؛ ﻭﺘﺘﻀﻤﻥ ﻤﻌﺎﻨﻲ
79
ﺭﻴـــﺎﻥ
80
ﺃﺤﺎﺩﻴﺙ ﺍﻹﺴﺭﺍﺀ ﻭﺍﻟﻤﻌﺭﺍﺝ ﻋﺭﺽ ﻭﺘﺤﻠﻴل
ﺠ ﺩ.
ﺴِﻭ ﺭﺃَﻯ ﺍ ﹾﻟ ﻤ
ﻀ ٍﻊ
ﻥ ﻭﺍ ِ
ﻥ ﺒ ﻴ ِ
ﺼ ﱢﻔﻕٍ ،ﻭ ِﻤ
ﻥ ﻤ
ﻥ ﺒ ﻴ ِ
ﺤﺩ؟" ﹶﻓ ِﻤ
ﺇﺫﹰﺍ؛ ﻓﻠﻤﺎﺫﺍ ﺍﻟﺘﻜﺫﻴﺏ؟ ﻭِﻟ ﻡ ﻴﺒﻠ ﹸﻎ ﺍﻷﺫﻯ ﻫﺫﺍ ﺍﻟ
ﻋ ﻡ!".
ﺠﺒﺎ ِﻟ ﹾﻠ ﹶﻜ ِﺫﺏِ ،ﺯ
ﺴ ِﻪ ﻤ ﹶﺘ ﻌ
ﻋﻠﹶﻰ ﺭ ْﺃ ِ
ﻴ ﺩ ﻩ
ل! ﻓﹶﺎ ﺭ ﹶﺘﺩﻭﺍ ﹸﻜﻔﱠﺎﺭﺍ
ﺤ ﻤﺩﺍ ِﺒﻤﺎ ﻴﻘﹸﻭ ُ
ﻕ ﻤ
ﺼﺩ ﹸ
ﻥ ﹸﻨ
ﺤ
ﻭﻴﻘـﻭل ﺒﻌـﺽ ﻤـﻥ ﺁﻤﻥ ﻤﻥ ﻗﺒل ":ﹶﻨ
ل".
ﺠ ﻬ ٍ
ﻋﻨﹶﺎ ﹶﻗ ﻬ ﻡ ﻤ ﻊ َﺃﺒِﻲ
ﹶﻓﻀﺭﺏ ﺍﻟﱠﻠ ﻪ َﺃ
ﻥ ﺘﻁﻠﺏ ﺍﻷﺩﻟﺔ ،ﻨﻌﻡ ﻗﺩ ﺘﻔﻌل ﻫﺫﺍ ،ﻓﻴﻅﻥ ﺍﻟﻜﺭﺍﻡ
ﻥ ﺘﺴﻤﻊ ،ﻭﺃ
ﻭﻗـﺩ ﻴـﺒﺩﻭ ﻟﻠﺠﺎﻫﻠﻴﺔ ﺃ
ﺃﻨﻬﺎ ﻋﻠﻰ ﺍﻟﺠﺎﺩﺓ ﻓﻴﻤﺎ ﺘﻘﻭل :ﻓﻴﺫﻫﺏ ﻓﻲ ﺍﻟﻘﻭل ،ﻭﻴﻁﻴل ﻓﻲ ﺍﻟﺘﻔﺼﻴل ،ﻭﻴﺄﺘﻲ ﺒﺎﻷﺩﻟﺔ ،ﺜﻡ ﻴﺠﺩ
ﻓﺠﺄﺓ ﺠﻭﺍﺒﺎ ﻭﺍﺤﺩﺍ ،ﻟﺩﻯ ﺍﻟﺠﺎﻫﻠﻴﺔ ﻓﻲ ﻜل ﺯﻤﺎﻥ ،ﻴﺘﺼﺩﺭ ﻭﺴﺎﺌل ﺍﻹﻋﻼﻡ ،ﻭﻁﺭﺍﺌﻕ ﺍﻟﺒﺙ ،ﻓﻲ
ل!!".
ﺤ ﻤﺩﺍ ِﺒﻤﺎ ﻴﻘﹸﻭ ُ
ﻕ ﻤ
ﺼﺩ ﹸ
ﻥ ﹸﻨ
ﺤ
ﻜل ﺍﻷﻭﻗﺎﺕ ":ﹶﻨ
ﺴﱠﻠﻡ، ﻭﻓـﻲ ﻫﺅﻻﺀ ﺍﻟﻤﻜﺫﺒﻴﻥ ﻤﻤﻥ ﺍﺭﺘﺩﻭﺍ ﻋﻥ ﺩﻴﻨﻬﻡ ﺘﻜﺫﻴﺒﺎ ﻟﻠﻨﺒﻲ
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ
ﻙ ِﺇ ﹼﻻ ﻥ ﻜﺎﻥ ﻋﻠﻰ ﺸﺭﻜﻪ ﻓﺎﺯﺩﺍﺩ ﺘﻜﺫﻴﺒﺎ ،ﻨﺯل ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ :ﻭﻤﺎ
ﺠ ﻌ ﹾﻠﻨﹶﺎ ﺍﻟ ﺭ ْﺅﻴﺎ ﺍﱠﻟﺘِﻲ َﺃ ﺭ ﻴﻨﹶﺎ ﻭﻤـ
ﻓﻤﺎ ﺠﻌﻠﻨﺎ ﺭﺅﻴﺎﻙ ﺍﻟﺘﻲ ﺃﺭﻴﻨﺎﻙ ﻟﻴﻠﺔ ﺃﺴﺭﻴﻨﺎ ﺒﻙ ﻤﻥ ﻤﻜﺔ ﺇﻟﻰ ﺒﻴﺕ ﺍﻟﻤﻘﺩﺱ، 197
ﺱ
ﻓِ ﹾﺘ ﹶﻨﺔﹰ ﻟِﻠﻨﱠﺎ ِ
ﺇﻻ ﻓﺘـﻨﺔ ﻟﻠـﻨﺎﺱ ﺍﻟﺫﻴـﻥ ﺍﺭﺘﺩﻭﺍ ﻋﻥ ﺍﻹﺴﻼﻡ ،ﻟﻤﺎ ﺍﺨﺒﺭﻭﺍ ﺒﺎﻟﺭﺅﻴﺎ ﺍﻟﺘﻲ ﺭﺁﻫﺎ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ
ﻭﺍﻟﺴـﻼﻡ ،ﻭﻟﻠﻤﺸﺭﻜﻴﻥ ﻤﻥ ﺃﻫل ﻤﻜﺔ ﺍﻟﺫﻴﻥ ﺍﺯﺩﺍﺩﻭﺍ ﺒﺴﻤﺎﻋﻬﻡ ﺫﻟﻙ ﻤﻥ ﺭﺴﻭﻟﻪ ﺍﷲ
ﺴﱠﻠ ﻡ ﺘﻤﺎﺩﻴﺎ ﻓﻲ ﻏﻴﻬﻡ ﻭﻜﻔﺭﺍ ﺇﻟﻰ ﻜﻔﺭﻫﻡ".198
ﻋﹶﻠ ﻴﻪِ ﻭ
ﺴﱠﻠ ﻡ ﺒﺭﻭﺤﻪ ﻭﺠﺴﺩﻩ.
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ
-14ﻭﻜﺎﻥ ﺍﻹﺴﺭﺍﺀ ﺒﺎﻟﻨﺒﻲ
" ﻭﻫﺫﺍ ﻤﺎ ﺫﻫﺏ ﺇﻟﻴﻪ ﻤﻌﻅﻡ ﺍﻟﺴﻠﻑ ﻭﺍﻟﺨﻠﻑ ﻤﻥ ﺍﻹﺴﺭﺍﺀ ﺒﺠﺴﺩﻩ ﻭﺭﻭﺤﻪ ،ﻴﻘﻅﺔ ﺇﻟﻰ
ﺒﻴـﺕ ﺍﻟﻤﻘﺩﺱ ﺜﻡ ﺍﻟﺴﻤﺎﻭﺍﺕ ،ﻭﻫﻭ ﺍﻟﺤﻕ ﻭﺍﻟﺼﻭﺍﺏ ،ﻻ ﻴﺠﻭﺯ ﺍﻟﻌﺩﻭل ﻋﻨﻪ ،ﻭﻻ ﺤﺎﺠﺔ ﺇﻟﻰ
ﺍﻟـﺘﺄﻭﻴل ﻭﺼﺭﻑ ﻫﺫﺍ ﺍﻟﻨﻅﻡ ﺍﻟﻘﺭﺁﻨﻲ ﻭﻤﺎ ﻴﻤﺎﺜﻠﻪ ﻤﻥ ﺃﻟﻔﺎﻅ ﺍﻷﺤﺎﺩﻴﺙ ﺇﻟﻰ ﻤﺎ ﻴﺨﺎﻟﻑ ﺍﻟﺤﻘﻴﻘﺔ،
ﻭﻻ ﻤﻘﺘﻀـﻰ ﻟﺫﻟـﻙ ﺇﻻ ﻤﺠﺭﺩ ﺍﻻﺴﺘﺒﻌﺎﺩ ﻭﺘﺤﻜﻴﻡ ﻤﺤﺽ ﺍﻟﻌﻘﻭل ﺍﻟﻘﺎﺼﺭﺓ ،ﻋﻥ ﻓﻬﻡ ﻤﺎ ﻫﻭ
ﻤﻌﻠﻭﻡ ﻤﻥ ﺃﻨﻪ ﻻ ﻴﺴﺘﺤﻴل ﻋﻠﻴﻪ ﺴﺒﺤﺎﻨﻪ ﺸﻲﺀ ،ﻭﻟﻭ ﻜﺎﻥ ﺫﻟﻙ ﻤﺠﺭﺩ ﺭﺅﻴﺎ ﻜﻤﺎ ﻴﻘﻭﻟﻪ ﻤﻥ ﺯﻋﻡ
ﺃﻥ ﺍﻹﺴـﺭﺍﺀ ﻜـﺎﻥ ﺒﺎﻟﺭﻭﺡ ﻓﻘﻁ ،ﻭﺃﻥ ﺭﺅﻴﺎ ﺍﻷﻨﺒﻴﺎﺀ ﺤﻕ ،ﻟﻡ ﻴﻘﻊ ﺍﻟﺘﻜﺫﻴﺏ ﻤﻥ ﺍﻟﻜﻔﺭﺓ ﻟﻠﻨﺒﻲ
ﺴﱠﻠ ﻡ ﻋﻨﺩ ﺇﺨﺒﺎﺭﻩ ﻟﻬﻡ ﺒﺫﻟﻙ ،ﺤﺘﻰ ﺍﺭﺘﺩ ﻤﻥ ﺍﺭﺘﺩ ﻤﻤﻥ ﻟﻡ ﻴﺸﺭﺡ ﺒﺎﻹﻴﻤﺎﻥ
ﺼـﻠﱠﻰ ﺍﻟﻠﱠـ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ
ﺼﺩﺭﺍ ،ﻓﺈﻥ ﺍﻹﻨﺴﺎﻥ ﻗﺩ ﻴﺭﻯ ﻓﻲ ﻨﻭﻤﻪ ﻤﺎ ﻫﻭ ﻤﺴﺘﺒﻌﺩ ،ﻭﻻ ﻴﻨﻜﺭ ﺫﻟﻙ ﺃﺤﺩ".199
ﺍﻟﺨﺎﺘﻤـﺔ
81
ﺭﻴـــﺎﻥ
82
ﺃﺤﺎﺩﻴﺙ ﺍﻹﺴﺭﺍﺀ ﻭﺍﻟﻤﻌﺭﺍﺝ ﻋﺭﺽ ﻭﺘﺤﻠﻴل
ﻤﺭﺍﺠﻊ ﺍﻟﺒﺤﺙ
-1ﻋـﺭﺽ ﺍﻷﺤﺎﺩﻴـﺙ ﻟﻠﺘﻐﻠﻴﺏ ،ﻭﺇﻻ ﻓﻘﺩ ﺍﺒﺘﺩﺃ ﺍﻟﺒﺎﺤﺙ ﺒﺫﻜﺭ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ ﺍﻟﻭﺍﺭﺩ ﻓﻲ ﺼﺩﺭ
ﺴﻭﺭﺓ ﺍﻹﺴﺭﺍﺀ.
-2ﻓـﻲ ﻤﻔﺭﺩﺍﺕ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺭﺁﻥ ﺹ ":674 :ﺍﻷﻗﺼﻰ :ﻴﻌﻨﻲ ﺒﻴﺕ ﺍﻟﻤﻘﺩﺱ ،ﻓﺴﻤﺎﻩ ﺍﻷﻗﺼﻰ
ﺴﱠﻠ ﻡ ﻭﺃﺼﺤﺎﺒﻪ".
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ
ﺍﻋﺘﺒﺎﺭﺍ ﺒﻤﻜﺎﻥ ﺍﻟﻤﺨﺎﻁﺒﻴﻥ ﺒﻪ ﻤﻥ ﺍﻟﻨﺒﻲ
8ﻭﻓﻲ ﻤﻔﺭﺩﺍﺕ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺭﺁﻥ ﺹ 238 :ﻤﻌﻨﻰ ﺤﺼﻴﺭﺍ :ﺤﺎﺒﺴﺎ. – -3ﺍﻹﺴﺭﺍﺀ :ﺍﻵﻴﺔ 1
ﺤﺠﺭ،
ﻁ ﻴ ﻡ :ﻤﺎ ﺒﻴﻥ ﺍﻟﺭﻜﻥ ﻭﺍﻟﺒﺎﺏ ﻤﻥ ﺍﻟﻜﻌﺒﺔ ،ﻭﻗﻴل :ﻫﻭ ﺍﻟ ِ
ﺤِ
-4ﻓـﻲ ﺍﻟـﻨﻬﺎﻴﺔ :387/1ﺍﻟ
ﻁ ﻴﻤﺎ ،ﻷﻥ ﺍﻟﺒﻴﺕ ﺭ ِﻓ ﻊ ﻭﺘﺭﻙ ﻫﻭ ﻤﺤﻁﻭﻤﺎ ،ﻭﻓﻲ ﺍﻟﻔﺘﺢ ":3887ﺍﻟﻤﺭﺍﺩ ﻫﻨﺎ ﺒﻴﺎﻥ
ﺤِ
ﻭﺴﻤﻲ
ﺍﻟﺒﻘﻌﺔ ﺍﻟﺘﻲ ﻭﻗﻊ ﺫﻟﻙ ﻓﻴﻬﺎ".
ﺤﺠﺭ)ﺍﻟﻨﻬﺎﻴﺔ :(329/1 :ﺍﺴﻡ
-5ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻡ 3887 :ﻋﻥ ﻤﺎﻟﻙ ﺒﻥ ﺼﻌﺼﻌﺔ ،ﻭﺍﻟ ِ
ﺍﻟﺤﺎﺌﻁ ﺍﻟﻤﺴﺘﺩﻴﺭ ﺇﻟﻰ ﺠﺎﻨﺏ ﺍﻟﻜﻌﺒﺔ ﺍﻟﻐﺭﺒﻲ.
-6ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻡ 7517 :ﻋﻥ ﺃﻨﺱ ﺒﻥ ﻤﺎﻟﻙ.
-7ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻡ3887 :ﻋﻥ ﻤﺎﻟﻙ ﺒﻥ ﺼﻌﺼﻌﺔ.
-8ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻡ 3207 :ﻋﻥ ﻤﺎﻟﻙ ﺒﻥ ﺼﻌﺼﻌﺔ ،ﻭﻓﻴﻪ ﺃﻴﻀﺎ ﺭﻗﻡ " 7517 :ﻭ ﹶﺘﻨﹶﺎ ﻡ
ﻥ
ﻥ ﺍ ﺒ
ﻋ ﻴﻨﹸ ﻪ ﻭﻻ ﻴﻨﹶﺎ ﻡ ﹶﻗ ﹾﻠ ﺒ ﻪ" ﻭﺠﺎﺀ ﻓﻲ ﻤﺴﻨﺩ ﺃﺤﻤﺩ ﺒﻥ ﺤﻨﺒل ﺭﻗﻡ 3490 :ﺒﺈﺴﻨﺎﺩ ﺼﺤﻴﺢ :ﻜﹶﺎ
ل:
ﺱ )ﺍﻹﺴﺭﺍﺀ :ﺍﻵﻴﺔ (60ﻗﹶﺎ َ
ﻙ ِﺇ ﹼﻻ ﻓِ ﹾﺘ ﹶﻨﺔﹰ ﻟِﻠﻨﱠﺎ ِ
ﺠ ﻌ ﹾﻠﻨﹶﺎ ﺍﻟ ﺭ ْﺅﻴﺎ ﺍﱠﻟﺘِﻲ َﺃ ﺭ ﻴﻨﹶﺎ
ل :ﻭﻤﺎ
ﺱ ﻴﻘﹸﻭ ُ
ﻋﺒﺎ ٍ
ﺕ
ﻱ ِﺒ ِﻪ ِﺇﻟﹶﻰ ﺒ ﻴ ِ
ﺴ ِﺭ
ﻥ ُﺃ
ﻅﺔِ ،ﺭﺁ ﻩ ِﺒ ﻌ ﻴ ِﻨ ِﻪ ﺤِﻴ
ﺴﱠﻠ ﻡ ﻓِﻲ ﺍ ﹾﻟ ﻴ ﹶﻘ ﹶ
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ
ﻲ
ﻲ ﺀ ُﺃ ِﺭ ﻴ ﻪ ﺍﻟ ﱠﻨ ِﺒ
ﺸﹶـ
ﺱ.
ﺍ ﹾﻟ ﻤ ﹾﻘ ِﺩ ِ
ﻕ)ﺍﻟﻨﻬﺎﻴﺔ ﻻﺒﻥ ﺍﻷﺜﻴﺭ 120/1
-9ﺼﺤﻴﺢ ﻤﺴﻠﻡ ﺭﻗﻡ 162 :ﻤﻥ ﺤﺩﻴﺙ ﺃﻨﺱ ﺒﻥ ﻤﺎﻟﻙ ،ﻭﺍﻟ ﺒﺭﺍ ﹸ
ﺴﱠﻠ ﻡ ﻟﻴﻠﺔ ﺍﻹﺴﺭﺍﺀ ،
ﺴﻤﻲ ﺒﺫﻟﻙ ﻟﻨﺼﻭﻉ ﻟﻭﻨﻪ ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ
( :ﺍﻟﺩﺍﺒﺔ ﺍﻟﺘﻲ ﺭﻜﺒﻬﺎ ﺍﻟﻨﺒﻲ
ﻭﺸﺩﺓ ﺒﺭﻴﻘﻪ ،ﻭﻗﻴل :ﻟﺴﺭﻋﺘﻪ ﻜﺎﻟﺒﺭﻕ.
83
ﺭﻴـــﺎﻥ
ﺴﻥ،
ﺤ
ﺙ
ﺤﺩِﻴ ﹲ
ل ﺍﻟﺘﺭﻤﺫﻱ :ﻫﺫﹶﺍ
-10ﺴـﻨﻥ ﺍﻟـﺘﺭﻤﺫﻱ ﺭﻗﻡ 3131:ﻋﻥ ﺃﻨﺱ ﺒﻥ ﻤﺎﻟﻙ .ﻭﻗﹶﺎ َ
ﺽ)ﺍﻟﻨﻬﺎﻴﺔ ﻻﺒﻥ ﺍﻷﺜﻴﺭ :(221/2ﺠﺭﻯ ﻋﺭﻗﻪ ﻭﺴﺎل،
ﻭﺼـﺤﺤﻪ ﺸـﻴﺨﻨﺎ ﺍﻷﻟﺒﺎﻨﻲ ،ﻓﹶﺎ ﺭ ﹶﻓ
ﺴ ﺭﺠﺎ" ﺍﻹﺸﺎﺭﺓ ﺇﻟﻰ ﺃﻥ ﺍﻟﺭﻜﻭﺏ
ﺠﻤﺎ ﻤ
ﻭﻓﻲ ﺍﻟﻔﺘﺢ "3887ﻭﺍﻟﺤﻜﻤﺔ ﻟﻜﻭﻨﻪ ﺒﻬﺫﻩ ﺍﻟﺼﻔﺔ" ﻤﻠ
ﻜـﺎﻥ ﻓﻲ ﺴﻠﻡ ﻭﺃﻤﻥ ،ﻻ ﻓﻲ ﺤﺭﺏ ﻭﺨﻭﻑ ،ﺃﻭ ﻹﻅﻬﺎﺭ ﺍﻟﻤﻌﺠﺯﺓ ﺒﻭﻗﻭﻉ ﺍﻹﺴﺭﺍﻉ ﺍﻟﺸﺩﻴﺩ
ﺒﺩﺍﺒﺔ ﻻ ﺘﻭﺼﻑ ﺒﺫﻟﻙ ﻓﻲ ﺍﻟﻌﺎﺩﺓ".
-11ﺼﺤﻴﺢ ﻤﺴﻠﻡ ﺭﻗﻡ 162 :ﻤﻥ ﺤﺩﻴﺙ ﺃﻨﺱ ﺒﻥ ﻤﺎﻟﻙ.
ﺼﺤِﻴﺢ،
ﻥ
ﺴ
ﺤ
ﺙ
ﺤﺩِﻴ ﹲ
ل ﺍﻟﺘﺭﻤﺫﻱ :ﻫﺫﹶﺍ
-12ﺴـﻨﻥ ﺍﻟـﺘﺭﻤﺫﻱ ﺭﻗﻡ 3147 :ﻋﻥ ﺤﺫﻴﻔﺔ ،ﻭﻗﹶﺎ َ
ﻭﻫﻭ ﻜﻤﺎ ﻗﺎل.
-13ﻓﻲ ﺍﻟﻔﺘﺢ " :3887ﺃﻱ ﻴﻀﻊ ﺭﺠﻠﻪ ﻋﻨﺩ ﻤﻨﺘﻬﻰ ﻤﺎ ﻴﺭﻯ ﺒﺼﺭﻩ".
-14ﺼﺤﻴﺢ ﻤﺴﻠﻡ ﺭﻗﻡ 162 :ﻤﻥ ﺤﺩﻴﺙ ﺃﻨﺱ ﺒﻥ ﻤﺎﻟﻙ.
ﺴﱠﻠ ﻡ" ﻜﻤﺎ ﻓﻲ
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ
ﺴ ﹶﺘﺼـﻌﺏ ﻋﹶﻠ ﻴﻪِ ﺃﻱ :ﺼﺎﺭ ﺍﻟﺒﺭﺍﻕ ﺼﻌﺒﺎ ﻋﻠﻰ ﺍﻟﻨﺒﻲ
" -15ﻓﹶﺎ
ﺘﺤﻔﺔ ﺍﻷﺤﻭﺫﻱ .3131
ﺴﻥ،
ﺤ
ﺙ
ﺤﺩِﻴ ﹲ
ل ﺍﻟﺘﺭﻤﺫﻱ :ﻫﺫﹶﺍ
-16ﺴـﻨﻥ ﺍﻟـﺘﺭﻤﺫﻱ ﺭﻗﻡ 3131:ﻋﻥ ﺃﻨﺱ ﺒﻥ ﻤﺎﻟﻙ .ﻭﻗﹶﺎ َ
ﺽ)ﺍﻟﻨﻬﺎﻴﺔ ﻻﺒﻥ ﺍﻷﺜﻴﺭ :(221/2ﺠﺭﻯ ﻋﺭﻗﻪ ﻭﺴﺎل.
ﻭﺼﺤﺤﻪ ﺸﻴﺨﻨﺎ ﺍﻷﻟﺒﺎﻨﻲ ،ﻓﹶﺎ ﺭ ﹶﻓ
-17ﻓـﻲ ﺭﻭﺍﻴـﺔ ﺍﻟﺩﺍﺭﻤﻲ ﺭﻗﻡ 2088 :ﻋﻥ ﺃﺒﻲ ﻫﺭﻴﺭﺓ ﺒﺈﺴﻨﺎﺩ ﺼﺤﻴﺢ ":ﻟﻴﻠﺔ ﺃﺴﺭﻱ ﺒﻲ
ﺒﺈﻴﻠﻴﺎﺀ" ﻭﺇﻴﻠﻴﺎﺀ ﺒﻴﺕ ﺍﻟﻤﻘﺩﺱ.
ﺴﱠﻠ ﻡ ﺍﻟﺼﻼﺓ ﻓﻲ ﺒﻴﺕ ﺍﻟﻤﻘﺩﺱ،
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ
-18ﻓـﻲ ﺍﻟﻔﺘﺢ " 3877ﻭﻗﺩ ﺸﺭﻉ ﺍﻟﻨﺒﻲ
ﻓﻘـﺭﻨﻪ ﺒﺎﻟﻤﺴﺠﺩ ﺍﻟﺤﺭﺍﻡ ﻭﻤﺴﺠﺩﻩ ﻓﻲ ﺸﺩ ﺍﻟﺭﺤﺎل ،ﻭﺫﻜﺭ ﻓﻀﻴﻠﺔ ﺍﻟﺼﻼﺓ ﻓﻴﻪ ﻓﻲ ﻏﻴﺭ ﻤﺎ
ﺤﺩﻴﺙ ،ﻭﺍﻷﻅﻬﺭ ﺃﻥ ﺼﻼﺘﻪ ﺒﻬﻡ ﺒﺒﻴﺕ ﺍﻟﻤﻘﺩﺱ ﻜﺎﻥ ﻗﺒل ﺍﻟﻌﺭﻭﺝ".
-19ﺼﺤﻴﺢ ﻤﺴﻠﻡ ﺭﻗﻡ 162 :ﻤﻥ ﺤﺩﻴﺙ ﺃﻨﺱ ﺒﻥ ﻤﺎﻟﻙ.
-20ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻡ 3887 :ﻋﻥ ﻤﺎﻟﻙ ﺒﻥ ﺼﻌﺼﻌﺔ.
-21ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻡ 3394 :ﻋﻥ ﺃﺒﻲ ﻫﺭﻴﺭﺓ.
-22ﺼﺤﻴﺢ ﻤﺴﻠﻡ ﺭﻗﻡ 162 :ﻤﻥ ﺤﺩﻴﺙ ﺃﻨﺱ ﺒﻥ ﻤﺎﻟﻙ.
84
ﺃﺤﺎﺩﻴﺙ ﺍﻹﺴﺭﺍﺀ ﻭﺍﻟﻤﻌﺭﺍﺝ ﻋﺭﺽ ﻭﺘﺤﻠﻴل
85
ﺭﻴـــﺎﻥ
-40ﻓـﻲ ﺍﻟﻨﻬﺎﻴﺔ ﻻﺒﻥ ﺍﻷﺜﻴﺭ :318-2ﺸﺠﺭﺓ ﻓﻲ ﺃﻗﺼﻰ ﺍﻟﺠﻨﺔ ،ﺇﻟﻴﻬﺎ ﻴﻨﺘﻬﻲ ﻋﻠﻡ ﺍﻷﻭﻟﻴﻥ
ﻭﺍﻵﺨﺭﻴﻥ ﻭﻻ ﻴﺘﻌﺩﺍﻫﺎ.
-41ﺼﺤﻴﺢ ﻤﺴﻠﻡ ﺭﻗﻡ 162 :ﻤﻥ ﺤﺩﻴﺙ ﺃﻨﺱ ﺒﻥ ﻤﺎﻟﻙ.
ﻕ :ﺍﻟﺜﻤﺭ ،ﻜﻤﺎ ﻓﻲ ﺍﻟﺭﻭﺍﻴﺔ ﺍﻟﺘﻲ ﺴﺒﻘﺘﻬﺎ ﻭﻓﻲ ﺍﻟﻔﺘﺢ ":3887ﺍﻟﻨﺒﻕ :ﺜﻤﺭ ﺍﻟﺴﺩﺭ ﻤﺜل
-42ﺍﻟﻨﱠ ِﺒ ﹸ
ﻗـﻼل ﻫﺠـﺭ ،ﻭﺍﻟﻘﻼل ﺠﻤﻊ ﹸﻗﱠﻠﺔٍ ،ﻭﻫﻲ ﺍﻟﺠﺭﺍﺭ ،ﻴﺭﻴﺩ ﺃﻥ ﺜﻤﺭﻫﺎ ﻓﻲ ﺍﻟﻜﺒﺭ ﻤﺜل ﺍﻟﻘﻼل،
ﻭﻜﺎﻨـﺕ ﻤﻌـﺭﻭﻓﺔ ﻋﻨﺩ ﺍﻟﻤﺨﺎﻁﺒﻴﻥ ﻓﻠﺫﻟﻙ ﻭﻗﻊ ﺍﻟﺘﻤﺜﻴل ﺒﻬﺎ" ﻭﻓﻲ ﺍﻟﻨﻬﺎﻴﺔ 91/4ﺠﻤﻊ ﻗﹸﻠﺔ،
ل ﻓﻴﻬﺎ ﺍﻟﻘﻼل.
ﺠ ﺭ :ﻗﺭﻴﺔ ﻗﺭﻴﺒﺔ ﻤﻥ ﺍﻟﻤﺩﻴﻨﺔ ،ﻜﺎﻨﺕ ﹸﺘ ﻌ ﻤ ُ
ﺏ ﺍﻟﻌﻅﻴﻡ ،ﻭ ﻫ
ﺤ
ﻭﻫﻲ ﺍﻟ ِ
-43ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻡ 3207 :ﻋﻥ ﻤﺎﻟﻙ ﺒﻥ ﺼﻌﺼﻌﺔ.
-44ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻡ7517 :ﻋﻥ ﺃﻨﺱ ﺒﻥ ﻤﺎﻟﻙ.
ﺠ ٍﺩ :ﻴﻁﻠﻕ ﻋﻠﻰ ﺍﻟﺫﻫﺏ ﺃﻭ ﻤﻁﻠﻕ ﺍﻟﺯﻴﻨﺔ.
-45ﺍﻟﻨﻬﺎﻴﺔ ﻻﺒﻥ ﺍﻷﺜﻴﺭ :267/2ﺍﻟ ﺯ ﺒ ﺭ
ﻁﻴﺏ ﻭﺍﻟﻜﺭﻴﻪ ،ﻭﻴﻔﺭﻕ ﺒﻴﻨﻬﻤﺎ
-46ﺍﻟـﻨﻬﺎﻴﺔ ﻻﺒﻥ ﺍﻷﺜﻴﺭ :149/2ﺍﻟﺫﱠ ﹶﻓ ﺭ :ﻭﺼﻑ ﻴﻘﻊ ﻋﻠﻰ ﺍﻟ ﱠ
ﺒﺎﻹﻀﺎﻓﺔ.
-47ﻓـﻲ ﻤﻔﺭﺩﺍﺕ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺭﺁﻥ ﺹ 703 :ﺍﻟﻜﻭﺜﺭ :ﻨﻬﺭ ﻓﻲ ﺍﻟﺠﻨﺔ ،ﻴﺘﺸﻌﺏ ﻋﻨﻪ ﺍﻷﻨﻬﺎﺭ،
ﺴﱠﻠﻡ ،ﻭﻗﺩ ﻴﻘﺎل ﻟﻠﺭﺠل
ﺼﻠﱠﻰ ﺍﻟﱠﻠ ﻪ ﻋﹶﻠ ﻴﻪِ ﻭ
ﻭﻗـﻴل :ﺒل ﻫﻭ ﺍﻟﺨﻴﺭ ﺍﻟﻌﻅﻴﻡ ﺍﻟﺫﻱ ﺃﻋﻁﺎﻩ ﺍﻟﻨﺒﻲ
ﺍﻟﺴﺨﻲ :ﻜﻭﺜﺭ ،ﻭﻴﻘﺎل :ﺘﻜﻭﺜﺭ ﺍﻟﺸﻲﺀ :ﹶﻜﺜﹸﺭ ﻜﺜﺭ ﹰﺓ ﻤﺘﻨﺎﻫﻴﺔ.
-48ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻡ7517 :ﻋﻥ ﺃﻨﺱ ﺒﻥ ﻤﺎﻟﻙ.
-49ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻡ7517 :ﻋﻥ ﺃﻨﺱ ﺒﻥ ﻤﺎﻟﻙ.
-50ﺼﺤﻴﺢ ﻤﺴﻠﻡ ﺭﻗﻡ 162 :ﻤﻥ ﺤﺩﻴﺙ ﺃﻨﺱ ﺒﻥ ﻤﺎﻟﻙ.
-51ﺼﺤﻴﺢ ﻤﺴﻠﻡ ﺭﻗﻡ 162 :ﻤﻥ ﺤﺩﻴﺙ ﺃﻨﺱ ﺒﻥ ﻤﺎﻟﻙ.
-52ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻡ3887 :ﻋﻥ ﻤﺎﻟﻙ ﺒﻥ ﺼﻌﺼﻌﺔ.
-53ﺼـﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻡ 3207 :ﻋﻥ ﻤﺎﻟﻙ ﺒﻥ ﺼﻌﺼﻌﺔ .ﻭﺍﻟﻤﻌﺎﻟﺠﺔ ﻜﻤﺎ ﻓﻲ ﺍﻟﻨﻬﺎﻴﺔ/3
:259ﺍﻟﻤﻤﺎﺭﺴﺔ ﻭﺍﻟﻌﻤل.
-54ﻓﻲ ﺍﻟﻨﻬﺎﻴﺔ ﻻﺒﻥ ﺍﻷﺜﻴﺭ 153/1ﺍﻻﺒﺘﻼﺀ ﺍﻻﻤﺘﺤﺎﻥ.
86
ﺃﺤﺎﺩﻴﺙ ﺍﻹﺴﺭﺍﺀ ﻭﺍﻟﻤﻌﺭﺍﺝ ﻋﺭﺽ ﻭﺘﺤﻠﻴل
87
ﺭﻴـــﺎﻥ
88
ﺃﺤﺎﺩﻴﺙ ﺍﻹﺴﺭﺍﺀ ﻭﺍﻟﻤﻌﺭﺍﺝ ﻋﺭﺽ ﻭﺘﺤﻠﻴل
-87ﻗﺎل ﺍﻟﺤﺎﻓﻅ ﻓﻲ ﺍﻟﻔﺘﺢ ﺭﻗﻡ :3394:ﻜﺄﻨﻪ ﻤﻥ ﺭﺠﺎل ﺸﻨﻭﺀﺓ :ﺤﻲ ﻤﻥ ﺍﻟﻴﻤﻥ ،ﻴﻨﺴﺒﻭﻥ ﺇﻟﻰ
ﺸﻨﻭﺀﺓ؛ ﻭﻫﻭ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻜﻌﺏ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻤﺎﻟﻙ ﺒﻥ ﻨﺼﺭ ﺒﻥ ﺍﻷﺯﺩ ،ﺴﻤﻲ ﺒﺫﻟﻙ ﻤﻥ
ﻗﻭﻟﻙ :ﺭﺠل ﻓﻴﻪ ﺸﻨﻭﺀﺓ ﺃﻱ ﹶﺘ ﹶﻘ ﺯﺯ،ﻗﺎل ﺍﻟﺩﺍﻭﺩﻱ:ﺭﺠﺎل ﺍﻷﺯﺩ ﻤﻌﺭﻭﻓﻭﻥ ﺒﺎﻟﻁﻭل ﺍﻨﺘﻬﻰ.
-88ﺼﺤﻴﺢ ﻤﺴﻠﻡ ﺭﻗﻡ.172 :
-89ﺼـﺤﺎﺒﻲ ﻤـﻥ ﺃﻫل ﺍﻟﻁﺎﺌﻑ ،ﺜﻘﻔﻲ ﺍﻟﻨﺴﺏ ،ﺃﺴﻠﻡ ﻤﺘﺄﺨﺭﺍ ،ﻭﺩﻋﺎ ﻗﻭﻤﻪ ﻟﻺﺴﻼﻡ ﻓﻘﺘﻠﻭﻩ
)ﺍﻹﺼﺎﺒﺔ .(493/4
-90ﺼﺤﻴﺢ ﻤﺴﻠﻡ ﺭﻗﻡ.167 :
ﺕ".
ﺏ ﻤ ﺭ ﺭ ﹸ
-91ﻓﻲ ﻨﻔﺱ ﺍﻟﺭﻭﺍﻴﺔ ":ﻭﻓِﻲ ِﺭﻭﺍ ﻴ ِﺔ ﻫﺩﺍ ٍ
ﺤ ﺩ ﻭﺩِﺏ".
-92ﻓﻲ ﺍﻟﻨﻬﺎﻴﺔ ﻻﺒﻥ ﺍﻷﺜﻴﺭ ":132/4ﺍﻟﻜﺜﻴﺏ :ﺍﻟﺭﻤل ﺍﻟﻤﺴﺘﻁﻴل ﺍﻟﻤ
-93ﺼﺤﻴﺢ ﻤﺴﻠﻡ ﺭﻗﻡ.2375 :
-94ﺴﻨﻥ ﺃﺒﻲ ﺩﺍﻭﺩ ﺭﻗﻡ 4878 :ﻭﺼﺤﺤﻪ ﺸﻴﺨﻨﺎ ﺍﻷﻟﺒﺎﻨﻲ ﻓﻲ ﺼﺤﻴﺢ ﺴﻨﻥ ﺃﺒﻲ ﺩﺍﻭﺩ :ﺭﻗﻡ:
4082ﻭﺍﻟﺼﺤﻴﺤﺔ 533:ﻤﺴﻨﺩ ﺃﺤﻤﺩ ﺒﻥ ﺤﻨﺒل ﺭﻗﻡ 12927 :ﻭﺇﺴﻨﺎﺩﻩ ﺼﺤﻴﺢ.
-95ﺍﻟﻨﺠﻡ ﺍﻵﻴﺎﺕ .12-1
-96ﺍﻹﺴﺭﺍﺀ :ﺍﻵﻴﺔ 1
-97ﻁﻪ :ﺍﻵﻴﺔ 13
-98ﻤﻥ ﺴﻭﺭﺓ ﺍﻹﺴﺭﺍﺀ.
-99ﺍﻟﻅﻼل 2211/4ﺒﺘﺼﺭﻑ.
-100ﻤﻌﺠﻡ ﻤﻘﺎﻴﻴﺱ ﺍﻟﻠﻐﺔ ﻻﺒﻥ ﻓﺎﺭﺱ ﺹ.513 :
101ﺍﻟﻅﻼل .2212/4
-102ﺁل ﻋﻤﺭﺍﻥ :ﺍﻵﻴﺔ 113
-103ﺍﻹﺴﺭﺍﺀ :ﺍﻵﻴﺔ 1
-104ﻤﻔﺭﺩﺍﺕ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺭﺁﻥ ﺹ 809-408 :ﺒﺘﺼﺭﻑ.
-105ﺍﻟﻔﺘﺢ ﺭﻗﻡ.3887 :
89
ﺭﻴـــﺎﻥ
-106ﺍﻨﻅﺭ ﺤﺩﻴﺙ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻡ 7 :ﻭﻓﻴﻪ ﻤﺎ ﻴﺩل ﻋﻠﻰ ﺫﻟﻙ ،ﻭﺇﻥ ﻫﺭﻗل ﻜﺎﻥ ﺒﺒﻴﺕ ﺍﻟﻤﻘﺩﺱ
ﺤﺎﻜﻤﺎ ﻟﻠﺸﺎﻡ ﻜﻠﻪ.
ﻼ ﻟﻠﻘﻤﺎﻤـﺔ ﻭﺍﻟﻌﻴﺎﺫ ﺒﺎﷲ ،ﻭﻗﺩ ﻗﺎﻡ ﺍﻟﻤﺴﻠﻤﻭﻥ ﻴﻭﻡ ﺍﻟﻔﺘﺢ ﻭﻤﻌﻬﻡ ﻋﻤﺭ ﺒﺘﻁﻬﻴﺭ
-107ﺃﻱ ﻤﺤـ ﹰ
ﺍﻟﻤﻜﺎﻥ ﻭﺘﻨﻅﻴﻔﻪ.
-108ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻡ.7 :
-109ﺍﻹﺴﺭﺍﺀ :ﺍﻵﻴﺔ 108
-110ﺍﻹﺴﺭﺍﺀ :ﺍﻵﻴﺔ 4
-111ﺍﻹﺴﺭﺍﺀ :ﺍﻵﻴﺔ 2
-112ﺍﻹﺴﺭﺍﺀ :ﺍﻵﻴﺔ 4
-113ﺍﻹﺴﺭﺍﺀ :ﺍﻵﻴﺔ 4
-114ﺍﻹﺴﺭﺍﺀ :ﺍﻵﻴﺔ 4
-115ﺍﻹﺴﺭﺍﺀ :ﺍﻵﻴﺔ 5
-116ﺍﻟﻅﻼل .2213/4
-117ﻤﻔﺭﺩﺍﺕ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺭﺁﻥ ﺹ.212 :
-118ﺍﻟﺤﺸﺭ :ﺍﻵﻴﺔ 2
-119ﺍﻟﺤﺸﺭ :ﺍﻵﻴﺔ 14
-120ﺼﺤﻴﺢ ﻤﺴﻠﻡ ﺭﻗﻡ 2921 :ﻋﻥ ﻋﺒﺩﺍﷲ ﺒﻥ ﻋﻤﺭ.
-121ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻡ 2925 :ﻋﻥ ﻋﺒﺩﺍﷲ ﺒﻥ ﻋﻤﺭ.
-122ﺼﺤﻴﺢ ﻤﺴﻠﻡ ﺭﻗﻡ 2922 :ﻋﻥ ﺃﺒﻲ ﻫﺭﻴﺭﺓ.
123ﺼﺤﻴﺢ ﻤﺴﻠﻡ ﺭﻗﻡ2921 :ﻋﻥ ﻋﺒﺩﺍﷲ ﺒﻥ ﻋﻤﺭ.
-124ﺼﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻗﻡ 2925 :ﻋﻥ ﻋﺒﺩﺍﷲ ﺒﻥ ﻋﻤﺭ.
-125ﺼﺤﻴﺢ ﻤﺴﻠﻡ ﺭﻗﻡ 2922 :ﻋﻥ ﺃﺒﻲ ﻫﺭﻴﺭﺓ.
-126ﺍﻹﺴﺭﺍﺀ :ﺍﻵﻴﺔ 7
90
ﺃﺤﺎﺩﻴﺙ ﺍﻹﺴﺭﺍﺀ ﻭﺍﻟﻤﻌﺭﺍﺝ ﻋﺭﺽ ﻭﺘﺤﻠﻴل
-127ﺍﻟﻅﻼل .2214/4
-128ﺍﻹﺴﺭﺍﺀ :ﺍﻵﻴﺔ 5
-129ﺍﻹﺴﺭﺍﺀ :ﺍﻵﻴﺔ 7
-130ﺼﺤﻴﺢ ﻤﺴﻠﻡ ﺭﻗﻡ.2713 :
-131ﺍﻹﺴﺭﺍﺀ :ﺍﻵﻴﺔ 6
-132ﺍﻷﻋﺭﺍﻑ :ﺍﻵﻴﺔ 168
-133ﺁل ﻋﻤﺭﺍﻥ :ﺍﻵﻴﺔ 112
-134ﺁل ﻋﻤﺭﺍﻥ :ﺍﻵﻴﺔ 112
-135ﺍﻹﺴﺭﺍﺀ :ﺍﻵﻴﺔ 106 - 104
-136ﻤﻌﺠﻡ ﻤﻘﺎﻴﻴﺱ ﺍﻟﻠﻐﺔ ﺹ.937 :
-137ﺍﻹﺴﺭﺍﺀ :ﺍﻵﻴﺔ 108
-138ﺍﻹﺴﺭﺍﺀ :ﺍﻵﻴﺔ 4
-139ﺍﻹﺴﺭﺍﺀ :ﺍﻵﻴﺔ 6
ﻙ ﺍﻟﺼﺎﺌﻤﻭﻥ ﺤﺼﻭﻨﻬﻡ ،ﻓﻲ ﺍﻟﻌﺎﺸﺭ ﻤﻥ ﺭﻤﻀﺎﻥ؛ ﺤﻴﻥ ﻜﻨﺎ ﺨﻴﺭ ﺃﻤﺔ؛
-140ﻗﺩ ﻗﻬﺭﻩ ﺍﷲ ﻭ ﺩ
ﺸـﻌﺎﺭ ﺠﻴﺸﻨﺎ ﺍﻟﺘﻜﺒﻴﺭ ﻭﺍﻟﺘﻬﻠﻴل ،ﻭﻗﻬﺭﻩ ﺍﷲ ﻋﻠﻰ ﺃﻴﺩﻱ ﺃﺒﻨﺎﺀ ﺍﻹﺴﻼﻡ ﻓﻲ ﻓﻠﺴﻁﻴﻥ،ﺤﻴﻥ
ﺍﻨﺘﻅﻤﻭﺍ ﺼﻔﻭﻓﹰﺎ ﻤﺅﻤﻨﺔ ﺘﻘﺎﺘل ﻓﻲ ﺴﺒﻴل ﺍﷲ.
-141ﺍﻹﺴﺭﺍﺀ :ﺍﻵﻴﺔ 6
-142ﺍﻹﺴﺭﺍﺀ :ﺍﻵﻴﺔ 7
-143ﺍﻟﻤﺎﺌﺩﺓ :ﺍﻵﻴﺔ 64
-144ﺍﻟﻤﺎﺌﺩﺓ :ﺍﻵﻴﺔ 64
-145ﺍﻟﺭﻭﻡ :ﺍﻵﻴﺔ 10
-146ﺍﻹﺴﺭﺍﺀ :ﺍﻵﻴﺔ 7
-147ﺍﻹﺴﺭﺍﺀ :ﺍﻵﻴﺔ 5
91
ﺭﻴـــﺎﻥ
92
ﺃﺤﺎﺩﻴﺙ ﺍﻹﺴﺭﺍﺀ ﻭﺍﻟﻤﻌﺭﺍﺝ ﻋﺭﺽ ﻭﺘﺤﻠﻴل
93
ﺭﻴـــﺎﻥ
94