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ـــــــــ ـــــــــــت وردود‬

‫اــــــــــ اـــــ ـ ـــ‬

‫ ‪ :‬دم ا  ا

ی ‪:‬‬
‫    ا   ا ي‬
 ‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺃﻛﻤﻞ ﺍﻟﺘﺴﻠﻴﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﺍﻟﻄﻴﺒﲔ ﻭﺃﺻﺤﺎﺑﻪ ﺃﲨﻌﲔ‪.‬‬

‫ﻭﺑﻌﺪ‪:‬‬
‫ﻓﻔﻲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗﻌﺼﻒ ﻓﻴﻪ ﺑﺎﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺭﻳﺢ ﻫﻮﺟﺎﺀ‪ ،‬ﺗﻜﺎﺩ ﺗﺄﰐ ﻋﻠﻰ ﺟﺬﻭﺭﻫﺎ‪،‬‬
‫ﻭﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﳚﺐ ﻓﻴﻪ ﻭﺃﺩ ﺍﳋﻼﻓﺎﺕ‪ ،‬ﻭﺍﻟﻮﻗﻮﻑ ﺻﻔﹰﺎ ﻭﺍﺣﺪﹰﺍ ﺃﻣﺎﻡ ﻫﺠﻤـﺎﺕ ﺃﻋـﺪﺍﺀ‬
‫ﺍﻹﺳﻼﻡ ﺍﻟﱵ ﲢﺎﺻﺮ ﻭﲢﺎﻭﻝ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺟﺬﻭﺓ ﻫﺬﺍ ﺍﻟﺪﻳﻦ – ﺩﻳﻦ ﺍﻹﺳﻼﻡ – ﰲ ﺍﻟﻘﻠﻮﺏ‪.‬‬
‫ﻳﺄﰉ ﻋﻠﻰ ﻓﺮﻳﻖ ﻣﻦ ﺍﻟﻨﺎﺱ ﺇﻻ ﻧﻜﺄ ﺟﺮﺍﺡ ﺍﻷﻣﺔ ﻭﺇﺛﺎﺭﺓ ﺍﳋﻼﻓﺎﺕ ﺍﻟﻌﻘﺪﻳﺔ ﻭﺍﳌﺬﻫﺒﻴﺔ‪ ،‬ﺑـﺪﺍﻓﻊ‬
‫ﺳﻮﺀ ﺍﻟﻈﻦ ﺑﺎﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺭﻣﻴﻬﺎ ﺑﺎﻟﺸﺮﻙ ﻭﺍﻟﻀﻼﻝ‪ ،‬ﺩﻭﻥ ﺗﻌﻘﻞ ﺃﻭﻓﻬﻢ‪ .‬ﻭﺇﳕـﺎ ﺭﻛﻮﺑـﹰﺎ‬
‫ﳌﺴﺎﻟﻚ ﺍﳍﻮﻯ ﻭﻋﺼﺒﻴﺔ ﰲ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﺷﻄﻄﹰﺎ ﰲ ﺍﻟﺘﻔﻜﲑ‪ .‬ﻭﻻ ﲤﺮ ﻓﺘـﺮﺓ ﻣـﻦ ﺍﻟﻔﺘـﺮﺍﺕ‪ ،‬ﺇﻻ‬
‫ﻭﻧﺴﻤﻊ ﺃﻭ ﻧﻘﺮﺃ ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ ﻭﺗﻘﺮﻉ ﺍﻷﲰﺎﻉ‪ ،‬ﻭﺗﺆﺫﻱ ﺍﻷﺑﺼﺎﺭ‪ ،‬ﻭﺗﻀﻠﻞ ﺍﻟﻌﺎﻣﺔ ﺑﺄﻓﻜﺎﺭﻫـﺎ‬
‫ﺍﳌﺴﻤﻮﻣﺔ‪ ،‬ﻭﲣﺪﻉ ﺍﻟﺸﺒﺎﺏ ﲟﻌﺴﻮﻝ ﺍﻟﺪﻋﺎﻭﻱ ﻭﺍﻟﺘﺒﺎﻛﻲ ﻋﻠﻰ ﺍﻟﺴﻨﺔ‪.‬‬

‫ﻟﺬﺍ ﺭﺃﻳﺖ ﻟﺰﺍﻣﹰﺎ ﻋﻠﻲ‪ ،‬ﺃﻥ ﺃﻭﺿﺢ ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺧﻄﻞ ﺗـﺪﻓﻊ ﻭﻫـﻢ‬
‫ﺍﳌﺘﻮﳘﲔ‪ ،‬ﻭﺗﺬﻫﺐ ﺍﳊﲑﺓ ﻋﻦ ﻧﻔﺲ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺗﺒﲔ ﳍﻢ ﺍﳊﻖ ﻣﻦ ﺍﻟﺒﺎﻃﻞ‪.‬‬
‫ﻭﳑﺎ ﺃﺛﲑ ﺃﺧﲑﺍﹰ‪ ،‬ﻭﺣﺼﻠﺖ ﺑﺴﺒﺒﻪ ﺿﺠﺔ ﺑﲔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣﺎ ﻛﺘﺒـﻪ ﺍﻷﺳـﺘﺎﺫ ﺍﻟﺸـﻴﺦ ﺍﺑـﻦ‬
‫ﻋﺜﻴﻤﲔ)‪(١‬ﺣﻮﻝ ﺑﻌﺾ ﺃﺑﻴﺎﺕ ﺑﺮﺩﺓ ﻟﻺﻣﺎﻡ ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ ﺍﻟﺒﻮﺻﲑﻱ ﺍﻟـﱵ ﺭﺩﺩﻫـﺎ ﻭﻳﺮﺩﺩﻫـﺎ‬
‫ﺍﳌﺴﻠﻤﻮﻥ ﻣﻨﺬ ﻋﺪﺓ ﻗﺮﻭﻥ ﻣﺴﺘﺤﺴﻨﲔ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻣﺪﺡ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺁﻟـﻪ‬

‫‪ (١‬ﺍﻧﻈﺮ )ﻓﺘﺎﻭﻯ ﻣﻬﻤﺔ ﻟﻌﻤﻮﻡ ﺍﻷﻣﺔ( ﲨﻊ ﻭﺇﻋﺪﺍﺩ ﺇﺑﺮﺍﻫﻴﻢ ﺍﺑﻦ ﻋﺜﻤﺎﻥ ﺍﻟﻔﺎﺭﺱ ﺹ‪/٤٦‬ﻁ ﺃﻭﱃ ‪١٤١٣‬ﻫـ‪.‬‬
‫ﻭﺳﻠﻢ ‪ ،‬ﻭﱂ ﳒﺪ ﺃﺣﺪﹰﺍ ﻳﻨﻜﺮ ﻣﺎ ﻓﻴﻬﺎ ‪ ،‬ﺑﻞ ﺍﻟﻜﻞ ﻣﺴﺘﺤﺴﻦ ﳍﺎ ‪ ،‬ﻓﻜﺎﻥ ﻫﺬﺍ ﺍﻻﺳﺘﺤﺴﺎﻥ ﻣﻦ‬
‫ﺍﻷﻣﺔ ﺗﻠﻘﻴﹰﺎ ﺑﺎﻟﻘﺒﻮﻝ ﳍﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ﺍﳌﺒﺎﺭﻛﺔ‪.‬‬

‫ﻭﻟﻜﻦ ﺍﻟﺸﻴﺦ ﺍﻟﻌﺜﻴﻤﲔ‪ ،‬ﻫﺪﺍﻧﺎ ﺍﷲ ﻭﺇﻳﺎﻩ‪ ،‬ﻻ ﻳﺮﺿﻴﻪ ﻫﺬﺍ ﺍﻟﺘﻠﻘﻲ ﻭﻳﻨﺘﻘـﺪ ﺍﻟﺒﻮﺻـﲑﻱ ﰲ‬
‫ﺍﻷﺑﻴﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﻳﺎ ﺃﻛﺮﻡ ﺍﳋﻠﻖ ﻣﺎﱄ ﻣﻦ ﺃﻟﻮﺫ ﺑﻪ‬
‫ﺳﻮﺍﻙ ﻋﻨﺪ ﺣﻠﻮﻝ ﺍﳊﺎﺩﺙ ﺍﻟﻌﻤﻢ‬
‫ﺇﻥ ﱂ ﺗﻜﻦ ﰲ ﻣﻌﺎﺩﻱ ﺁﺧﺬﹰﺍ ﺑﻴﺪﻱ‬
‫ﻼ ﻭﺇﻻ ﻓﻘـﻞ ﻳﺎ ‪‬ﺯﻟﱠﺔ ﺍﻟﻘـﺪﻡ‬
‫ﻓﻀ ﹰ‬
‫ﻓﺈﻥ ﻣﻦ ﺟﻮﺩﻙ ﺍﻟﺪﻧﻴﺎ ﻭﺿﺮ‪‬ﺎ‬
‫ﻭﻣﻦ ﻋﻠﻮﻣﻚ ﻋﻠـﻢ ﺍﻟﻠﻮﺡ ﻭﺍﻟﻘﻠﻢ‬

‫ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ﻫﺪﺍﻧﺎ ﺍﷲ ﻭﺇﻳﺎﻩ ‪ ":‬ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻭﺻﺎﻑ ﻻ ﺗﺼﺢ ﺇﻻ ﷲ – ﻋﺰ ﻭﺟﻞ –‬
‫ﻭﺃﻧﺎ ﺃﻋﺠﺐ ﳌﻦ ﻳﺘﻜﻠﻢ ‪‬ﺬﺍ ﺍﻟﻜﻼﻡ ﺇﻥ ﻛﺎﻥ ﻳﻌﻘﻞ ﻣﻌﻨﺎﻩ ﻛﻴﻒ ﻳﺴﻮﻍ ﻟﻨﻔﺴﻪ ﺃﻥ ﻳﻘﻮﻝ ﳐﺎﻃﺒﹰﺎ‬
‫ﺍﻟﻨﱯ – ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻓﺈﻥ ﻣﻦ ﺟﻮﺩﻙ ﺍﻟﺪﻧﻴﺎ ﻭﺿﺮ‪‬ﺎ‪) .‬ﻭﻣﻦ( ﻟﻠﺘﺒﻌﻴﺾ‪ ،‬ﻭﺍﻟﺪﻧﻴﺎ ﻫﻲ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﺿﺮ‪‬ﺎ ﻫﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻣﻦ ﺟﻮﺩ ﺍﻟﺮﺳـﻮﻝ ﻋﻠﻴـﻪ ﺍﻟﺼـﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ – ﻭﻟﻴﺲ ﻛﻞ ﺟﻮﺩﻩ ﻓﻤﺎ ﺍﻟﺬﻱ ﺑﻘﻲ ﷲ ﻋﺰ ﻭﺟﻞ؟ ﻣﺎ ﺑﻘﻲ ﻟﻪ ﺷﻲﺀ ﻣﻦ ﺍﳌﻤﻜـﻦ ﻻ‬
‫ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﰲ ﺍﻵﺧﺮﺓ ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ‪":‬ﻭﻣﻦ ﻋﻠﻮﻣﻚ ﻋﻠﻢ ﺍﻟﻠﻮﺡ ﻭﺍﻟﻘﻠﻢ"‪.‬‬

‫)ﻭﻣﻦ( ﻫﺬﻩ ﻟﻠﺘﺒﻌﻴﺾ ﻭﻻ ﺃﺩﺭﻱ ﻣﺎﺫﺍ ﻳﺒﻘﻰ ﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﻌﻠﻢ ﺇﺫﺍ ﺧﺎﻃﺒﻨﺎ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴـﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪‬ﺬﺍ ﺍﳋﻄﺎﺏ؟"‪ .‬ﺍﻧﺘﻬﻰ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﺍﻟﻌﺜﻴﻤﲔ ﺑﻠﻔﻈـﻪ‪ ،‬ﻭﻓﻘﻨـﺎ ﺍﷲ ﻭﺇﻳـﺎﻩ‬
‫ﻟﻠﺼﻮﺍﺏ‪.‬‬

‫ﻭﻗﺒﻞ ﺃﻥ ﳔﻮﺽ ﰲ ﺍﻟﺮﺩ ﺍﻟﺘﻔﺼﻴﻠﻲ ﻋﻦ ﺗﻠﻚ ﺍﻟﺸﺒﻬﺎﺕ ﻭﺍﻹﺛﺎﺭﺍﺕ ﻧﺘﺴﺎﺀﻝ‪:‬‬

 ‫ﻫﻞ ﺫﺍﺕ ﺍﷲ ﺗﻌﺎﱃ ﳏﺪﻭﺩﺓ؟‬ ‫‪(١‬‬
‫ﻫﻞ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﳏﺪﻭﺩ؟‬ ‫‪(٢‬‬
‫ﻫﻞ ﺟﻮﺩﻩ ﻭﻛﺮﻣﻪ ﳏﺪﻭﺩﺍﻥ؟‬ ‫‪(٣‬‬
‫ﻫﻞ ﻛﻞ ﻣﺎ ﰲ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ﳏﻴﻂ ﺑﻌﻠﻤﻪ ﺗﻌﺎﱃ؟‬ ‫‪(٤‬‬

‫ﻼ ﻋﻦ ﻋﻠﻤﺎﺋﻬﻢ‪ ،‬ﺃﻥ‬
‫ﺍﳉﻮﺍﺏ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ ﻭﺍﻟﺬﻱ ﻳﺘﺒﺎﺩﺭ ﺇﱃ ﺫﻫﻦ ﻋﻮﺍﻡ ﺍﳌﺴﻠﻤﲔ ﻓﻀ ﹰ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻻ ‪‬ﺎﻳﺔ ﻟﻜﻤﺎﻟﻪ ﻭﻻ ﺣﺪﻭﺩ ﻟﺼﻔﺎﺗﻪ‪ ،‬ﻷﻧﻪ ]ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷـﻲ ﻭﻫـﻮ ﺍﻟﺴـﻤﻴﻊ‬
‫ﺍﻟﺒﺼﲑ [ ﻓﻜﻞ ﻣﻦ ﺍﻋﺘﻘﺪ ﺍﶈﺪﻭﺩﻳﺔ ﰲ ﺫﺍﺕ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭ ﰲ ﺻﻔﺎﺗﻪ‪ ،‬ﺃﻭ ‪‬ﺣﺼ‪‬ﺮ ﻋﻠـﻢ ﺍﷲ ﰲ‬
‫ﺷﻲﺀ ﳐﻠﻮﻕ ﻛﺎﻟﻠﻮﺡ ﻭﺍﻟﻘﻠﻢ ﻓﻘﺪ ﺃﺧﻄﺄ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﻭﺍﺗﺒﻊ ﺍﻟﺴﺒﻞ‪ ،‬ﻷﻧﻪ ﻫـﺪﻡ ﺃﻋﻈـﻢ‬
‫ﺭﻛﻦ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﻭﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻳﻘﺘﻀﻲ ﺗﻘـﺪﻳﺲ ﺍﷲ ﺗﻌـﺎﱃ ﻋـﻦ ﻣﺸـﺎ‪‬ﺔ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﰲ ﺫﺍﺗﻪ ﻭﺻﻔﺎﺗﻪ ﻭﺃﻓﻌﺎﻟﻪ‪ .‬ﻭﺳﻨﺘﻌﺮﻑ ﺃﺧﻲ ﺍﻟﻘﺎﺭﻱﺀ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻋـﻦ ﻫـﺬﻩ‬
‫ﺍﻟﻘﻀﺎﻳﺎ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ﲝﻮﻝ ﺍﷲ ﻭﺗﻮﻓﻴﻘﻪ‪.‬‬

‫" آ)م ا
( ا' ون ‪   # $‬ا"ة‬
‫ﻭﻫﻨﺎ ﻳﻘﻒ ﺍﻹﻧﺴﺎﻥ ﻣﻨﺪﻫﺸﹰﺎ ﺃﻣﺎﻡ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‪ ،‬ﺃﻳﻌﻲ ﺍﻟﺸﻴﺦ ﺣﻘﹰﺎ ﻣﺎ ﻗﺎﻟﻪ ﺃﻡ ﻫـﻲ ﺯﻟـﺔ‬
‫ﻟﺴﺎﻥ‪ ،‬ﱂ ﻳﻨﺘﺒﻪ ﳍﺎ ﺑﻌﺪ ﺫﻟﻚ؟ ﻣﻊ ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻧﺸﺮ ﰲ ﳎﻠﺔ ﰒ ﲨﻊ ﰲ ﻛﺘﺎﺏ‪ ،‬ﻭﻣﻦ ﺍﻟﻼﺯﻡ‬
‫ﺃﻥ ﻳﻌﺮﺽ ﻋﻠﻴﻪ ﻟﻴﻮﺍﻓﻖ ﻋﻠﻰ ﻧﺸﺮﻩ‪ ،‬ﻓﻜﻴﻒ ﲰﺢ ﻟﻨﻔﺴﻪ ﺃﻥ ﻳﺘﺼﻮﺭ ﺻﻔﺎﺕ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬
‫‪‬ﺬﻩ ﺍﶈﺪﻭﺩﻳﺔ ﻭﻫﺬﺍ ﺍﳊﺼﺮ؟‪.‬‬
‫ﻭﻛﻠﻨﺎ ﻳﻌﻠﻢ ﺃﻥ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﺭﺍﺳﺨﺔ ﰲ ﻋﻘﻴﺪﺓ ﺍﳌﺴﻠﻢ‪ ،‬ﺃﻥ ﺻﻔﺎﺕ ﺍﷲ‬
‫ﻋﺰ ﻭﺟﻞ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ ﻭﳍﺬﺍ ﻧﺪﺭﻙ ﺧﻄﻮﺭﺓ ﺃﻱ ﻛﻼﻡ ﻳﻨﻄﻮﻱ ﻋﻠﻰ ﻧﻌﺖ ﺍﻟﻌﻠـﻢ ﺃﻭ ﺍﻟﻜـﺮﻡ‬
‫ﺍﻹﳍﻲ‪ ،‬ﲟﺎ ﳝﺎﺛﻞ ﺻﻔﺔ ﺍﻟﻌﻠﻢ ﺃﻭ ﺍﻟﻜﺮﻡ ﰲ ﺍﳋﻠﹾﻖ‪.‬‬

‫ﻓﻬﻤﺎ ﰲ ﺍﳋﻠﹾﻖ ﺻﻔﺘﺎﻥ ﻣﺘﻨﺎﻫﻴﺘﺎﻥ‪ ،‬ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﷲ ﺗﻌﺎﱃ ﻓﺼﻔﺎﺗﻪ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ‪ ،‬ﻭﺇﻻ ﻟﺼﺪﻕ‬
‫ﺃﻥ ﻳﻮﺻﻒ ﺑﺎﻟﻌﺠﺮ ﻭﺍﳉﻬﻞ ﻷﻥ ﺍﻟﺘﻨﺎﻫﻲ ﻳﺼﺪﻕ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮﹰﺍ ﻛـﺒﲑﺍﹰ‪،‬‬
‫ﻓﹶﻤ ‪‬ﻦ ﻭﺻﻒ ﺻﻔﺎﺕ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺑﺎﻟﺘﻨﺎﻫﻲ‪ ،‬ﻓﻘﺪ ﺃﺳﺎﺀ ﺇﺳﺎﺀﺓ ﻛﺒﲑﺓ ﻭﺧﻄﲑﺓ ﲤﺲ ﺍﻟﻌﻘﻴـﺪﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﺗﻌﺎﻝ ﻣﻌﻲ ﺇﱃ ﻣﺎ ﻛﺘﺒﻪ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ﰲ ﻓﺘﻮﺍﻩ‪ ،‬ﻭﺗﺄﻣﻞ ﻗﻮﻟﻪ‪ ":‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‬
‫ﻣﻦ ﺟﻮﺩ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻟﻴﺲ ﻛﻞ ﺟﻮﺩﻩ‪ ،‬ﻓﻤﺎ ﺍﻟﺬﻱ ﺑﻘﻲ ﷲ ﻋﺰ ﻭﺟﻞ ﻣـﺎ‬
‫ﺑﻘﻴﻠﻪ ﺷﻲﺀ ﻣﻦ ﺍﳌﻤﻜﻦ ﻻ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﰲ ﺍﻵﺧﺮﺓ"؟!!! ﻟﻌﻠﻚ ﺃﺧﻲ ﺍﻟﻘﺎﺭﺉ ﺃﺩﺭﻛﺖ ﺧﻄﻮﺭﺓ‬
‫ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﻟﻠﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ‪.‬‬
‫ﻭﺧﻄﻮﺭ ﹸﺓ ﻫﺬﺍ ﺍﻟﻜﻼﻡ – ﳌﻦ ﱂ ﻳﺪﺭﻙ ﺣﱴ ﺍﻵﻥ ﻣﻜﻤﻦ ﺍﳋﻄﻮﺭﺓ ﻓﻴﻪ – ﺗﻜﻤﻦ ﰲ ﲢﺪﻳﺪ‬
‫ﺩﺍﺋﺮﺓ ﺍﳉﻮﺩ ﻭﺍﻟﻜﺮﻡ ﺍﻹﳍﻲ ﰲ ﻧﻄﺎﻕ ﺍﳋﻠﻖ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﳏﺪﻭﺩﻳﺔ ﻫﺬﻩ ﺍﻟﺼﻔﺔ‪ ،‬ﻭﺍﳊﺪ ﻣﻦ‬
‫ﺗﻌﻠﻖ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﰲ ﺍﳉﺎﺋﺰﺍﺕ ﻳﻔﻀﻲ ﺇﱃ ﺗﺼﻮﺭ ﺍﳊﺼﺮ ﰲ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﻳﺘﻨﺎﰱ ﻣـﻊ‬
‫ﺗﱰﻳﻪ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﻳﺘﻨﺎﰱ ﻣﻊ ﻣﺎ ﳚﺐ ﺍﻋﺘﻘﺎﺩﻩ ﻣﻦ ﻛﻤﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﺍﻟﺬﻱ ﻻ‬
‫ﳛﺪ ﻛﺮﻣﻪ‪ ،‬ﻭﻻ ﳛﺼﺮ ﺟﻮﺩﻩ‪ ،‬ﻭﻻ ﻳﻌﺠﺰﻩ ﺇﳚﺎﺩ ﻣﺴﺎﻟﻚ ﻟﻜﺮﻣﻪ ﻭﺟﻮﺩﻩ‪.‬‬

‫ﻭﻻ ﺃﺩﺭﻱ؟ ﻛﻴﻒ ﻳﻔﻬﻢ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ ﺍﳉﻠﻴـﻞ‪ ،‬ﺍﻟـﺬﻱ‬
‫‪‬ﺧﺮ‪‬ﺟﻪ ﻣﺴﻠﻢ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﻪ)‪ (١‬ﻋﻦ ﺃﰊ ﺫﺭ ﺍﻟﻐﻔﺎﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻓﻴﻪ ‪ …":‬ﻟﻮ ﺃﻥ‬
‫ﺃﻭﻟﻜﻢ ﻭﺁﺧﺮﻛﻢ ﻭﺇﻧﺴﻜﻢ ﻭﺟﻨﻜﻢ‪ ،‬ﻗﺎﻣﻮﺍ ﻋﻠﻰ ﺻﻌﻴﺪ ﻭﺍﺣﺪ‪ ،‬ﻓﺴﺄﻟﻮﱐ ﻓﺄﻋﻄﻴﺖ ﻛﻞ ﻭﺍﺣﺪ‬
‫ﻣﺴﺄﻟﺘﻪ ﻣﺎ ﻧﻘﺺ ﺫﻟﻚ ﻣﻦ ﻣﻠﻜﻲ ﺇﻻ ﻛﻤﺎ ﻳﻨﻘﺺ ﺍﳌﺨﻴﻂ ﺇﺫﺍ ﺃﺩﺧﻞ ﺍﻟﺒﺤﺮ"‪.‬‬

‫ﻭﻧﻘﺺ ﺍﳌﺨﻴﻂ ﻣﻦ ﺍﻟﺒﺤﺮ ﻫﻮ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻤﺜﻴﻞ‪ ،‬ﻟﻠﺘﻘﺮﻳﺐ ﻟﻸﺫﻫﺎﻥ‪ ،‬ﻭﺇﻻ ﻓﻼ ﻧﺴﺒﺔ ﻫﻨـﺎ‬
‫ﻭﺇﻥ ﺩﻗﺖ – ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮﹰﺍ ﻛﺒﲑﹰﺍ – ‪.‬‬

‫ﹶﻓ‪‬ﺘ ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ﺃﻥ ﺍﳉﻮﺩ ﺍﻹﳍﻲ ﻣﻨﺤﺼﺮ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻓﻘﻂ‪ ،‬ﻣﻌﺎﺭﺽ ﻷﻣﺜﺎﻝ ﻫـﺬﺍ ﺍﻟـﻨﺺ‬
‫ﺍﳌﺘﻘﺪﻡ‪ ،‬ﺍﻟﺬﻱ ﻳﻔﻴﺪ‪ ":‬ﺃﻥ ﺟﻮﺩ ﺍﷲ ﻻ ﻳﺘﻨﺎﻫﻰ‪ ،‬ﻭﻻ ﳛﺪ‪ ،‬ﻭﻻ ﻳﻌﺪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‬
‫– ﻭﳘﺎ ﳑﺎ ﻳﺘﺼﻮﺭ ﻣﻦ ﺳﺆﺍﻝ ﺍﻹﻧﺲ ﻭﺍﳉﻦ – ﻻ ﺗ‪‬ﻨﻘﺼﺎﻥ ﻣﻠﻚ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺇﻻ ﻛﻤﺎ ﻳﻨﻘﺺ‬
‫ﺍﳌﺨﻴﻂ ﺇﺫﺍ ﺃﺩﺧﻞ ﺍﻟﺒﺤﺮ ﻓﻜﻴﻒ ﻳﺼﺢ ﳌﺴﻠﻢ ﺃﻥ ﻳﻔﻬﻢ ﺃﻥ ﺍﳉﻮﺩ ﻭﺍﻟﻜﺮﻡ ﺍﻹﳍﻲ ﳏﺪﻭﺩ ‪‬ﻤﺎ؟‬

‫)‪ (١‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (٢٥٧٧‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ (٢٤٩٥‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(٤٢٥٧‬‬

‫ﻭﺃﻳﻦ ﺑﺎﻗﻲ ﻫﺬﺍ ﺍﻟﺒﺤﺮ ﺍﻟﺬﻱ ﱂ ﻳﺬﻫﺐ ﻣﻨﻪ ﺇﻻ ﻣﺎ ﺃﻧﻘﺼﻪ ﺍﳌﺨﻴﻂ؟ … ﺳﺒﺤﺎﻥ ﺍﷲ ﻭﺗﺒـﺎﺭﻙ‬
‫ﻭﺗﻘﺪﺱ ﺃﻥ ﳛﺪ ﻛﺮﻣﻪ‪ ،‬ﺃﻭ ﺃﻥ ﳝﺎﺛﻠﻪ ﺷﻲﺀ ﻣﻦ ﺧﻠﻘﻪ‪.‬‬

‫*‬ ‫*‬ ‫*‬

‫‪ $‬ا' ‪/0 +1‬ر ا  ا‪+,-‬‬

‫ﻳﻘﻮﻝ ﻫﺬﺍ ﺍﻟﺸﻴﺦ – ﻫﺪﺍﻧﺎ ﺍﷲ ﻭﺇﻳﺎﻩ ‪ ": -‬ﻭﻣﻦ ﻋﻠﻮﻣﻚ… ﻭﻻ ﺃﺩﺭﻱ ﻣـﺎﺫﺍ ﻳﺒﻘـﻰ ﷲ‬
‫ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﻌﻠﻢ ﺇﺫﺍ ﺧﺎﻃﺒﻨﺎ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪‬ﺬﺍ ﺍﳋﻄﺎﺏ"‪.‬‬
‫ﻭﻫﺬﺍ ﻛﻼﻡ ﺧﻄﲑ ﺟﺪﹰﺍ ﳝﺲ ﺟﺎﻧﺐ ﺍﻟﻌﻘﻴﺪﺓ ﻣﺴﹰﺎ ﻭﺍﺿﺤﹰﺎ ﺑﻴﻨﺎﹰ‪ ،‬ﻷﻥ ﺍﷲ ﺗﻌـﺎﱃ ﻻ ﳛـﺪ‬
‫ﻋﻠﻤﻪ ﻭﻻ ﳛﺎﻁ ﺑﻪ‪ ،‬ﺗﻌﺎﱃ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮﹰﺍ ﻛﺒﲑﹰﺍ… ﻓﻌﻠﻤﻪ ﺳـﺒﺤﺎﻧﻪ ﺍﳌﺘﻌﻠـﻖ ﺑﺎﻟﻮﺍﺟﺒـﺎﺕ‬
‫ﻭﺍﳉﺎﺋﺰﺍﺕ ﻭﺍﳌﺴﺘﺤﻴﻼﺕ‪ ،‬ﻻ ﻳﻮﺻﻒ ﺑﺒﺪﺍﻳﺔ ﻭﻻ ﻳﻨﻌﺖ ﺑﻨﻬﺎﻳﺔ‪ ،‬ﻭﻻ ﲢﺪﻩ ﻏﺎﻳﺔ‪ ،‬ﺳـﺒﺤﺎﻥ ﺍﷲ‬
‫ﻋﻤﺎ ﻳﺼﻔﻮﻥ ﻭﻳﺘﻮﳘﻮﻥ‪.‬‬
‫ﻭﻣﻨﺸﺄ ﺍﳋﻄﺄ – ﻋﻨﺪ ﺍﻟﺸﻴﺦ – ﻫﻮ ﺗﺼﻮﺭﻩ ﺃﻥ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﳏﺪﻭﺩ ﺑﺎﻟﻠﻮﺡ ﻭﺍﻟﻘﻠـﻢ ﺃﻭ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ؟! ﻭﻻ ﺃﺩﺭﻱ ﻛﻴﻒ ﻳﺘﺼﻮﺭ ﻋﺎﻗﻞ ﻓﻄﻦ ﺃﻥ ﺍﻟﻠﻮﺡ ﻭﺍﻟﻘﻠﻢ‪ ،‬ﻭﳘﺎ ﳐﻠﻮﻗﺎﻥ ﻣـﻦ‬
‫ﺧﻠﻖ ﺍﷲ ﻳﺴﺘﻮﻋﺒﺎﻥ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻓﻴﺤﺼﺮ – ‪‬ﺬﺍ ﺍﻟﺘﺼﻮﺭ – ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘـﺪﺭﺓ ﺍﻹﳍـﻴﲔ‬
‫ﻓﻴﻬﻤﺎ‪.‬‬

‫ﻓﺴﺒﺤﺎﻥ ﺍﷲ‪ ،‬ﻟﻌﻞ ﺍﻟﺸﻴﺦ ﻧﺴﻲ ﻗﺼﺔ ﺍﳋﻀﺮ ﺍﻟﺜﺎﺑﺘﺔ ﰲ ﺍﻟﺼﺤﻴﺢ‪ ……":‬ﻓﻤﺮﺕ ‪‬ﻤـﺎ‬
‫ﺳﻔﻴﻨﺔ ﻓﻜﻠﻤﻮﻫﻢ ﺃﻥ ﳛﻤﻠﻮﳘﺎ‪ ،‬ﻓ ‪‬ﻌﺮِﻑ ﺍﳋﻀ ‪‬ﺮ ﻓﺤﻤﻠﻮﳘﺎ ﺑﻐﲑ ﻧﻮﻝ‪ ،‬ﻓﺠﺎﺀ ﻋﺼﻔﻮﺭ‬
‫ﻓﻮﻗﻊ ﻋﻠﻰ ﺣﺮﻑ ﺍﻟﺴﻔﻴﻨﺔ ﻓﻨﻘﺮ ﻧﻘﺮﺓ ﺃﻭ ﻧﻘﺮﺗﲔ ﰲ ﺍﻟﺒﺤﺮ‪ ،‬ﻓﻘﺎﻝ ﺍﳋﻀﺮ ‪ :‬ﻳﺎ ﻣﻮﺳﻰ‪ ،‬ﻣﺎ ﻧﻘﺺ‬
‫ﻋﻠﻤﻲ ﻭﻋﻠﻤﻚ ﻣﻦ ﻋﻠﻢ ﺍﷲ ﺇﻻ ﻛﻨﻘﺮﺓ ﻫﺬﺍ ﺍﻟﻌﺼﻔﻮﺭ ﰲ ﺍﻟﺒﺤﺮ)‪ "…(١‬ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪":‬ﻭﻗﺪ ﻭﻗﻊ ﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺟﺮﻳﺞ ﺑﻠﻔﻆ ﺃﺣﺴﻦ ﺳﻴﺎﻗﹰﺎ‪":‬ﻣﺎ‬
‫ﻋﻠﻤﻲ ﻭﻋﻠﻤﻚ ﰲ ﺟﻨﺐ ﻋﻠﻢ ﺍﷲ ﺇﻻ ﻛﻤﺎ ﺃﺧﺬ ﻫﺬﺍ ﺍﻟﻌﺼﻔﻮﺭ ﲟﻨﻘﺎﺭﻩ ﻣﻦ ﺍﻟﺒﺤﺮ"‪.‬‬
‫)‪ (١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ٥٩/١‬ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺇﻳﻀﺎﺡ ﺍﳌﻌﲎ ﺑﺎﳌﺜﺎﻝ‪ ،‬ﻭﺇﻻ ﻓﻌﻠﻢ ﺍﷲ ﻻ ﳛﺪ ﻛﻤﺎ ﳛﺪ ﺍﻟﺒﺤﺮ ﻣﻬﻤﺎ ﻋﻈـﻢ‬
‫ﻭﺍﺗﺴﻊ‪ .‬ﻳﻘﻮﻝ ﺭﺑﻨﺎ ﻋﺰ ﻭﺟﻞ‪] :‬ﻗﻞ ﻟﻮ ﻛﺎﻥ ﺍﻟﺒﺤﺮ ﻣﺪﺍﺩﹰﺍ ﻟﻜﻤﺎﺕ ﺭﰊ ﻟﻨﻔﺬ ﺍﻟﺒﺤﺮ ﻗﺒﻞ ﺃﻥ‬
‫ﺗﻨﻔﺬ ﻛﻠﻤﺎﺕ ﺭﰊ ﻭﻟﻮ ﺟﺌﻨﺎ ﲟﺜﻠﻪ ﻣﺪﺩﹰﺍ [ )ﺍﻟﻜﻬﻒ‪.(١٠٩‬‬
‫)ﺡ‪3‬ت   آ)م ا
( ا'‬

‫ﻭﻫﻨﺎ ﻳﺘﺒﺎﺩﺭ ﺇﱃ ﻋﻘﻞ ﺍﳌﺴﻠﻢ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺘﺎﱄ‪:‬‬

‫ﻣﺎﺩﺍﻡ ﺍﻟﺸﻴﺦ ﻓﻬﻢ ﺃﻥ ﺍﻟﻌﻠﻢ ﳏﺼﻮﺭ ﺑﺎﻟﻠﻮﺡ ﻭﺍﻟﻘﻠﻢ ﻓﺄﻳﻦ ﻛﺎﻥ ﻋﻠﻢ ﺍﷲ ﻗﺒـﻞ ﺧﻠﻘﻬﻤـﺎ‪،‬‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻻ ﻳﻮﺻﻒ ﺑﺄﻳﻦ ﻭﻻ ﻳﻨﻌﺖ ﺑﻜﻴﻒ‪ .‬ﰒ ﺃﱂ ﻳﻔﻄﻦ ﻫﺪﺍﻩ ﺍﷲ ﺇﱃ ﺃﻥ ﺣﺼﺮ ﺍﻟﻌﻠﻢ‬
‫ﰲ ﺍﳌﺘﻨﺎﻫﻲ ﻣﻦ ﺻﻔﺎﺕ ﻋﻠﻢ ﺍﳌﺨﻠﻮﻗﲔ ﻭﻫﺬﺍ ﺗﺸﺒﻴﻪ ﻟﻠﺒﺎﺭﻱ ﲞﻠﻘﻪ؟ ﻭﻫﻮ ﻳﻌﻠﻢ ﺧﻄﻮﺭﺓ ﺍﻟﺘﺸﺒﻴﻪ‬
‫ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻮﻗﻒ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﳌﺸﺒﻬﺔ‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻗﺼﺪ ﺍﳌﺆﻟﻒ ﺩﻓﻊ ﻏﺎﺋﻠﺔ ﻭﺻﻒ ﺍﳌﺨﻠﻮﻗﲔ ﺑﺼﻔﺔ ﻣﻦ ﺻﻔﺎﺕ ﺍﳋﺎﻟﻖ‪ ،‬ﺗﱰﻳﻬـﹰﺎ‬
‫ﻭﺗﻘﺪﻳﺴﹰﺎ ﻟﻠﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻓﺈﻥ ﺍﻷﺧﻄﺮ ﻣﻦ ﺫﻟﻚ ﻫﻮ ﺃﻥ ﻧﺼﻒ ﺍﻟﺒـﺎﺭﻱ ﺗﻌـﺎﱃ ﺑﺼـﻔﺎﺕ‬
‫ﺍﳌﺨﻠﻮﻗﲔ‪ ،‬ﻛﻤﺎ ﺣﺼﻞ ﻟﻠﺸﻴﺦ ﺍﳌﺬﻛﻮﺭ‪ ،‬ﻭﻛﺄﻧﻪ ﲜﻌﻠﻪ ﺍﻟﻌﻠﻢ ﳏﺼﻮﺭﹰﺍ ﰲ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‬
‫ﻏﻔﻞ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪] :‬ﺇﻥ ﺍﳍﻞ ﻛﺎﻥ ﺑﻜﻞ ﺷﻲﺀ ﻋﻠﻴﻤﹰﺎ{)ﺍﻟﻨﺴﺎﺀ ‪ ،(٣٢‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪] :‬ﻭﻣـﺎ‬
‫ﻼ{)ﺍﻹﺳﺮﺍﺀ ‪،(٣٦‬‬
‫ﺃﻭﺗﻴﺘﻢ ﻣﻦ ﺍﻟﻌﻠﻢ ﺇﻻ ﻗﻠﻴ ﹰ‬

‫ﻭﺍﻟﻠﻮﺡ ﻭﺍﻟﻘﻠﻢ ﺷﻴﺌﺎﻥ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﺧﻠﻘﻬﺎ ﺍﷲ ﺗﻌﺎﱃ … ﻭﻛﺄﻧﻪ ﻏﻔﻞ ﻋﻦ ﻗﻮﻟـﻪ‬
‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪":‬ﺇﻥ ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺍﻟﻘﻠﻢ ﻓﻘﺎﻝ ﻟﻪ ‪ :‬ﺍﻛﺘـﺐ ﻓﻘـﺎﻝ ‪ :‬ﺭﺏ ﻭﻣـﺎﺫﺍ‬
‫ﺃﻛﺘﺐ؟ ﻗﺎﻝ ‪ :‬ﺍﻛﺘﺐ ﻣﻘﺎﺩﻳﺮ ﻛﻞ ﺷﻲﺀ ﺣﱴ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ")‪.(١‬‬
‫ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﻣﺎ ﺑﻌﺪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻦ ﻋﻮﺍﱂ ﱂ ﻳﺴﺠﻠﻬﺎ ﺍﻟﻘﻠﻢ ﻛﻤﺎ ﻳﻔﻬﻢ ﻣـﻦ ﻫـﺬﺍ‬
‫ﺍﳊﺪﻳﺚ‪ ،‬ﻓﻤﺎ ﺍﳌﺎﻧﻊ ﺃﻥ ﻳﻄﻠﻊ ﺍﷲ ﻣﻦ ﺷﺎﺀ ﻣﻦ ﺧﻠﻘﻪ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻌﻮﺍﱂ ﺍﻟﱵ ﱂ ﻳﺴﺠﻠﻬﺎ ﺍﻟﻘﻠﻢ‪،‬‬
‫ﻭﱂ ﲢﻔﻆ ﰲ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﺣﺒﻴﺒﻪ ﻭﺭﺳﻮﻟﻪ ﻭﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟـﻪ‬
‫ﻭﺳﻠﻢ ﻭﺧﺎﺻﺔ ﺃﻥ ﻧﺼﻮﺻﹰﺎ ﻛﺜﲑﺓ ﺟﺎﺀﺕ ﻟﺘﻜﺸﻒ ﻋﻦ ﺫﻟﻚ ﻭﺳﻴﺄﰐ ﺫﻛﺮﻫﺎ‪.‬‬

‫‪ (١‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ )‪ (٢٧٠٠‬ﻭﺍﻟﻠﻔﻆ ﻟﻪ ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ‪ .٢١٧/٥‬ﻭﻟﻪ ﺷﻮﺍﻫﺪ ﻣﻨﻬﺎ ﻣﺎ ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺃﰊ ﻋﺎﺻﻢ ﰲ ﺍﻟﺴﻨﺔ ‪٤٩/١‬ﻭ‪ ٥٠‬ﻭﺍﻵﺟﺮﻱ ﰲ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺹ ‪ ،١٧٥‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﺹ‪ ٤٨٠‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ‪.‬‬
‫ﻭﺍﳌﺸﻜﻠﺔ ﻋﻨﺪ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ﻭﻣﻦ ﻣﻌﻪ ﺃ‪‬ﻢ ﳜﻠﻄﻮﻥ ﺑﲔ ﺍﻷﺳﺒﺎﺏ ﻭﻣﺴﺒﺒﺎ‪‬ﺎ‪ ،‬ﻭﻻ ﻳﻔﺮﻗﻮﻥ‬
‫ﺑﲔ ﺍﻟﺴﺒﺐ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺴﺒﺐ ﺍﳋﻔﻲ‪ ،‬ﻭﻳﻐﻔﻠﻮﻥ ﻋﻦ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺭﺑﻂ ﺍﻷﺳﺒﺎﺏ ﺑﺎﳌﺴﺒﺒﺎﺕ‪.‬‬

‫ﻭﺍﻟﻌﺠﺐ ﺃﻧﻨﺎ ﳒﺪ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺜﻴﻤﲔ – ﻏﻔﺮ ﺍﷲ ﻟﻨﺎ ﻭﻟﻪ – ﻳﻨﺎﻗﺾ ﻧﻔﺴﻪ ﺑﻔﺘﻮﻯ ﺃﺧﺮﻯ‬
‫ﻋﻨﺪﻣﺎ ﻳﺴﺄﻝ ﻋﻦ ﻗﻮﻝ ﺍﻟﺼﺤﺎﺑﺔ "ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ" ﻓﺄﺟﺎﺏ ﺑﻘﻮﻟﻪ‪ :‬ﻗـﻮﳍﻢ "ﺍﷲ ﻭﺭﺳـﻮﻟﻪ‬
‫ﺃﻋﻠﻢ" ﺟﺎﺋﺰ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﻋﻠﻢ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﻋﻠﻢ ﺍﷲ‪ ،‬ﻓﺎﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﻟﺬﻱ ﻳ‪‬ﻌﻠﱢﻤﻪ ﻣﺎ ﻻ ﻳﺪﺭﻛﻪ‬
‫)‪(١‬‬
‫ﺍﻟﺒﺸﺮ‪ ،‬ﻭﳍﺬﺍ ﺃﺗﻰ ﺑﺎﻟﻮﺍﻭ‪.‬‬

‫‪ 78/‬ا‪6‬ت آ ‪ ,,1‬ا ء ا'"ت‬

‫ﻭﺍﻵﻥ ﻣﺎﺫﺍ ﻳﻌﲏ ﺍﻟﺒﻮﺻﲑﻱ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺬﻩ ﺍﻷﺑﻴﺎﺕ‪ ،‬ﻭﻫﻞ ﻛﻔﺮ ﻫﻮ ﻣـﻦ ﺃﹸﻋﺠـﺐ‬
‫ﺑﻘﺼﻴﺪﺗﻪ ﻭﺃﺣﺒﻬﺎ؟ ﻛﻤﺎ ﺃﻓﱴ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ﺣﻴﺚ ﻗﺎﻝ ﰲ ﻓﺘﻮﺍﻩ‪ …":‬ﻫﺬﺍ ﺑﻘﻄﻊ ﺍﻟﻨﻈﺮ ﻋﻤﺎ ‪‬ﺬﻩ‬
‫ﺍﻻﺣﺘﻔﺎﻻﺕ ﻣﻦ ﺍﻟﻐﻠﻮ ﺑﺎﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺍﳌﺆﺩﻱ ﺇﱃ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﺍﳌﺨﺮﺝ ﻋﻦ‬
‫ﺍﳌﻠﺔ ﺍﻟﺬﻱ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻧﻔﺴﻪ ﳛﺎﺭﺏ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺴـﺘﺒﻴﺢ‬
‫ﺩﻣﺎﺀﻫﻢ ﻭﺃﻣﻮﺍﳍﻢ ﻭﺩﺭﺍﺭﻳﻬﻢ ﻓﺈﻧﻨﺎ ﻧﺴﻤﻊ ﺃﻧﻪ ﻳﻠﻘﻰ ﰲ ﻫﺬﻩ ﺍﻻﺣﺘﻔﺎﻻﺕ ﻣﻦ ﺍﻟﻘﺼﺎﺋﺪ ﻣﺎ ﳜﺮﺝ‬
‫ﻋﻦ ﺍﳌﻠﺔ ﻗﻄﻌﹰﺎ ﻛﻤﺎ ﻳﺮﺩﺩﻭﻥ ﻗﻮﻝ ﺍﻟﺒﻮﺻﲑﻱ ﻳﺎ ﺃﻛﺮﻡ ﺍﳋﻠﻖ…" ﰒ ﺫﻛﺮ ﺍﻷﺑﻴﺎﺕ ﺍﳌﺘﻘﺪﻣﺔ!!!‬

‫ﻭﳓﻦ ﻧﻘﻮﻝ ﻻﺑﻦ ﻋﺜﻴﻤﲔ ﺇﻥ ﺍﻟﻌﺸﺮﺍﺕ ﻣﻦ ﺍﻷﻋﻼﻡ ﻭﺍﻟﻌﻠﻤﺎﺀ)‪ (٢‬ﺍﻟﺮﺍﺳـﺨﲔ ﰲ ﺍﻟﻌﻠـﻢ‬

‫ﺷﺮﺣﻮﺍ ﻫﺬﻩ ﺍﻟﻘﺼﻴﺪﺓ ﻭﺗﻔﻨﻨﻮﺍ ﰲ ﺷﺮﺣﻬﺎ ﻭﲣﻤﻴﺴﻬﺎ ﻭﺗﺴﺒﻴﻌﻬﺎ ﻓﻬﻞ ﻛﻠﻬﻢ ﺩﻋﺎﺓ ﺇﱃ ﺍﻟﺸـﺮﻙ‬
‫ﺍﻷﻛﱪ؟ ﻭﺗﺪﺍﻭﳍﺎ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﻋﻼﻡ ﻛﺎﺑﺮﹰﺍ ﻋﻦ ﻛﺎﺑ ٍﺮ ﻭﻫﻞ ﻛﻠﻬﻢ ﺟﻬﻞ ﻣﺎ ﻓﻬﻤﻪ ﺍﺑﻦ ﻋﺜﻴﻤﲔ؟!!!‬

‫‪ (١‬ﺍﻧﻈﺮ ﺍ‪‬ﻤﻮﻉ ﺍﻟﺜﻤﲔ ﻣﻦ ﻓﺘﺎﻭﻯ ﺍﻟﻌﺜﻴﻤﲔ ‪ ٢١٣/٢‬ﻃﺒﻌﺔ ‪١٤١١‬ﻫـ‪.‬‬

‫‪ (٢‬ﳑﻦ ﺷﺮﺡ ﻗﺼﻴﺪﺓ ﺍﻟﱪﺩﺓ ﺍﳌﺴﻤﺎﺓ ﺑﺎﻟﻜﻮﺍﻛﺐ ﺍﻟﺪﺭﻳﺔ‪ ) :‬ﺍﻹﻣﺎﻡ ﺍﻟﻨﺤﻮﻱ ﺍﺑﻦ ﻫﺸﺎﻡ ﺍﳊﻨﺒﻠﻲ ﺕ‪)،(٧٦١‬ﻭﺍﺑﻦ ﺍﻟﺼﺎﺋﻎ ﺕ‪)،(٧٧٦‬ﻭﺍﺑﻦ ﺍﻟﻌﻤﺎﺩ ﺕ‪،(٨٠٨‬ﻭ)ﺟـﻼﻝ‬
‫ﺍﻟﺪﻳﻦ ﺍﶈﻠﻲ ﺕ‪،(٨٦٤‬ﻭ)ﻋﻼﺀ ﺍﻟﺪﻳﻦ ﺍﻟﺒﺴﻄﺎﻣﻲ ﺕ‪ .(٨٧٥‬ﻭ)ﻋﻠﻲ ﺍﻟﻘﺼﺎﱐ ﺕ ‪ ،(٨٩١‬ﻭ)ﺧﺎﻟﺪ ﺍﻷﺯﻫﺮﻱ ﺕ‪ (٩٠٥‬ﻭ ﺍﻹﻣﺎﻡ ﺍﻟﻔﻘﻴﻪ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ﺍﳊﻨﻔﻲ‬
‫‪ ،(١٠١٤‬ﻭ)ﺍﶈﺪﺙ ﺍﻟﻜﺒﲑ ﺍﻹﻣﺎﻡ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﻘﺴﻄﻼﱐ ﺕ‪ ،٩٢٣‬ﺻﺎﺣﺐ ﺇﺭﺷﺎﺩ ﺍﻟﺴﺎﺭﻱ ﰲ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻭﲰﻰ ﺷﺮﺣﻪ ﻋﻠﻰ ﺍﻟـﱪﺩﺓ‬
‫ﺍﻷﻧﻮﺍﺭ ﺍﳌﻀﻴﺔ ﰲ ﺷﺮﺡ ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺪﺭﻳﺔ(‪،‬ﻭ)ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﻟﻘﺎﺿﻲ ﺯﻛﺮﻳﺎ ﺑﻦ ﳏﻤﺪ ﺍﻷﻧﺼﺎﺭﻱ ﺕ‪ ٩٢٦‬ﻭﲰﺎﻩ ﺍﻟﺰﺑﺪﺓ ﺍﻟﺮﺍﺋﻘﺔ ﰲ ﺷﺮﺡ ﺍﻟﱪﺩﺓ ﺍﻟﻔﺎﺋﻘﺔ(‪،‬ﻭ)ﺍﻟﻌﻼﻣﺔ ﺍﻟﻜﺒﲑ‬
‫ﺍﻟﺰﺭﻛﺸﻲ ﳏﻤﺪ ﺍﺑﻦ ‪‬ﺎﺩﺭ‪،(٧٩٤‬ﻭ)ﻭﺍﻟﺸﻴﺦ ﺍﻟﻘﺎﺿﻲ ﲝﺮ ﺑﻦ ﺭﺋﻴﺲ ﺍﳍﺎﺭﻭﱐ ﺍﳌﺎﻟﻜﻲ(‪ ،‬ﻭ)ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺮﺯﻭﻕ ﺍﳌﺎﻟﻜﻲ ﺍﳌﻐﺮﰊ ‪٧٨١‬ﻫـ(ﻭ)ﺍﻟﺸﻴﺦ ﺍﻟﺒﺎﺟﻮﺭﻱ‬
‫ﺕ ‪١٢٧٦‬ﻫـ(‪ ،‬ﻭ)ﺍﻟﻔﻨﺎﺭﻱ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻳﻌﻘﻮﺏ ﺕ‪ (٩٣٦‬ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﺸﻘﺎﺋﻖ ﺍﻟﻨﻌﻤﺎﻧﻴﺔ ‪ :‬ﻭﻫﻮ ﻣﻦ ﺃﺣﺴﻦ ﺷﺮﻭﺣﻬﺎ‪ .‬ﻭﻏﲑﻫﻢ ﻋﺸﺮﺍﺕ ﻣـﻦ ﺍﻟﻌﻠﻤـﺎﺀ‬
‫ﻭﺍﶈﻘﻘﲔ ﻭﺑﻌﻀﻬﻢ ﲬﺴﻬﺎ ﻭﺳﺒﻌﻬﺎ‪ ،‬ﻗﺎﻝ ﺍﻟﺴﻬﺮﺍﱐ ﺕ ‪ :١٠٤٨‬ﺭﺃﻳﺖ ﲬﺴﺔ ﻭﺛﻼﺛﲔ ﲣﻤﻴﺴﹰﺎ ﲨﻌﻬﺎ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺭﺃﻳﺖ ﺗﺴﺒﻴﻌﹰﺎ ﻋﺠﻴﺒﹰﺎ ﻣﺒﺪﻭﺀﹰﺍ ﻣﻦ ﺃﻭﻟﻪ ﺇﱃ ﺁﺧـﺮﻩ‬
 ‫ﻭﻗﺎﻧﺎ ﺍﷲ ﻣﺰﺍﻟﻖ ﺍﻟﺮﺩﻯ‪ ،‬ﻭﺣﻔﻈﻨﺎ ﻣﻦ ﺳﺒﻖ ﺍﻟﻮﻫﻢ‪ ،‬ﻭﺭﺳﻮﺧﻪ ﰲ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻋﺎﻓﺎﻧﺎ ﻣﻦ‬
‫ﺍﻟﺸﺬﻭﺫ ﻋﻦ ﺍﻟﺴﻮﺍﺩ ﺍﻷﻋﻈﻢ ﳍﺬﻩ ﺍﻷﻣﺔ‪.‬‬

‫*‬ ‫*‬ ‫*‬

‫ﺃﻣﺎ ﻗﻮﻟﻪ ‪:‬‬

‫ﻳﺎ ﺃﻛﺮﻡ ﺍﳋﻠﻖ ﻣﺎﱄ ﻣﻦ ﺃﻟﻮﺫ ﺑﻪ‬

‫ﺳﻮﺍﻙ ﻋﻨﺪ ﺣﻠﻮﻝ ﺍﳊﺎﺩﺙ ﺍﻟﻌﻤﻢ‬
‫ﻭﻟﻦ ﻳﻀﻴﻖ ﺭﺳﻮﻝ ﺍﷲ ﺟﺎﻫﻚ ﰊ‬
‫ﺇﺫﺍ ﺍﻟﻜﺮﱘ ﲡﻠﻰ ﺑﺎﺳﻢ ﻣﻨﺘﻘﻢ‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻨﺤﻮﻱ ﺧﺎﻟﺪ ﺍﻷﺯﻫﺮﻱ)‪ (١‬ﺷﺎﺭﺣﹰﺎ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ‪:‬‬
‫)ﻳﺎ ﺃﻛﺮﻡ ﻛﻞ ﳐﻠﻮﻕ ﻣﺎﱄ ﻏﲑﻙ ﺃﻟﺘﺠﺊ ﺇﻟﻴﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻦ ﻫﻮﻟـﻪ ﺍﻟﻌﻤـﻴﻢ‪ ،‬ﻭﺍﳋﻠـﻖ‬
‫ﻣﺘﻄﻠﻌﻮﻥ ﺇﱃ ﺟﺎﻫﻚ ﺍﻟﺮﻓﻴﻊ‪ ،‬ﻭﺟﻨﺎﺑﻚ ﺍﳌﻨﻴﻊ‪ ،‬ﻭﻟﻦ ﻳﻀﻴﻖ ﰊ ﺟﺎﻫﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﺫﺍ ﺍﺷـﺘﺪ‬
‫ﺍﻷﻣﺮ ﻭﻋﻴﻞ ﺍﻟﺼﱪ ﻭﺍﻧﺘﻘﻢ ﺍﷲ ﺗﻌﺎﱃ ﳑﻦ ﻋﺼﺎﻩ …(‪.‬‬
‫ﻭﺍﻟﻨﺎﻇﻢ)‪ (٢‬ﻫﻨﺎ ﻳﺘﺤﺪﺙ ﻋﻦ ﻣﻮﻗﻒ ﺍﳌﻘﺎﻡ ﺍﶈﻤﻮﺩ ﺍﻟﺬﻱ ﻳﻘﻔﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻋﻨﺪﻣﺎ ﺗﺪﻧﻮ ﺍﻟﺸﻤﺲ ﻣﻦ ﺍﳋﻼﺋﻖ‪ ،‬ﻭﻳﻄﻮﻝ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺎﺱ ﻭﻫﻢ ﰲ ﺧﻮﻑ ﻭﺿﺠﺮ‬
‫ﻭﻗﻠﻖ ﺷﺪﻳﺪ‪ ،‬ﺣﱴ ﻳﺘﻤﲎ ﺍﻟﻜﻔﺎﺭ ﺃﻥ ﻳ‪‬ﺬﻫﺐ ‪‬ﻢ ﻭﻟﻮ ﺇﱃ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻴﻠﺠﺄﻭﻥ ﺇﱃ ﺍﻷﻧﺒﻴﺎﺀ ﺑﺪﺀﹰﺍ ﻣﻦ‬
‫ﺁﺩﻡ ﰒ ﻧﻮﺡ ﻓﺈﺑﺮﺍﻫﻴﻢ ﻓﻤﻮﺳﻰ ﻓﻌﻴﺴﻰ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻭﻛﻠـﻬﻢ ﻳﻌﺘـﺬﺭ‪ ،‬ﻭﻳـﺄﰉ‬
‫ﺍﻟﺸﻔﺎﻋﺔ‪ ،‬ﻭﻻ ‪‬ﻤﻪ ﺇﻻ ﻧﻔﺴﻪ ﰲ ﺫﻟﻚ ﺍﳌﻮﻗﻒ ﰒ ﻳﻠﺠﺄﻭﻥ ﺇﱃ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬
‫)‪(٣‬‬
‫ﻭﺳﻠﻢ ﻓﻴﻘﻮﻝ ‪ :‬ﺃﻧﺎ ﳍﺎ‪.‬‬

‫ﺑﻠﻔﻈﺔ ﺍﳉﻼﻟﺔ ﻟﻠﺸﻴﺦ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳌﻜﻲ…ﺃﱁ ﺃﻫـ ﻣﻦ ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ‪ .١٣٣١/٢‬ﻭﻛﺘﺎﺏ ﺍﳌﺪﺍﺋﺢ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺃﺛﺮﻫﺎ ﰲ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ﻟﻠﺪﻛﺘﻮﺭ ﺯﻛﻲ‬
‫ﻣﺒﺎﺭﻙ‪.‬‬
‫‪ (١‬ﻟﻪ ﺷﺮﺣﺎﻥ ﻋﻠﻰ ﺍﻟﱪﺩﺓ‪ ،‬ﻭﺍﳌﻄﺒﻮﻉ ﻣﻨﻬﺎ ﺍﻟﺸﺮﺡ ﺍﳌﺨﺘﺼﺮ ﻭﻓﻴﻪ ﺇﻋﺮﺍﺏ ﻟﻠﱪﺩﺓ ﻛﻠﻬﺎ…‬
‫‪ (٢‬ﺃﻱ ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ ﺍﻟﺒﻮﺻﲑﻱ‬
‫‪ (٣‬ﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ‪ ٢٦٥/٦‬ﰲ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﻣﺴﻠﻢ ﺭﻗﻢ ‪ ١٩٤‬ﰲ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻠﻔﻆ ﻟﻪ ﻭﺍﻟﺘﺮﻣﺬﻱ ﺭﻗﻢ ‪ ٢٤٣٦‬ﰲ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﻭﺍﻟﺸﺎﻋﺮ ﻳﺬﻛﺮ ﺭﺳﻮﻝ ﺍﷲ ‪‬ﺬﻩ ﺍﳋﺼﻮﺻﻴﺔ ﺍﳉﻠﻴﻠﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﺩﻟﺖ ﻋﻠﻴﻬﺎ ﺍﻷﺣﺎﺩﻳـﺚ‬
‫ﺍﻟﺼﺤﻴﺤﺔ ﻭﰲ ﺍﳊﺪﻳﺚ‪":‬ﻓﻴﻠﻬﻤﲏ ﺍﷲ ﳏﺎﻣﺪ ﻻ ﺃﻗﺪﺭ ﻋﻠﻴﻬﺎ ﺍﻵﻥ ﻓﺄﲪﺪﻩ ﺑﺘﻠـﻚ ﺍﶈﺎﻣـﺪ‪ ،‬ﰒ‬
‫ﻳﻘﺎﻝ ‪ :‬ﻳﺎ ﳏﻤﺪ ﺍﺭﻓﻊ ﺭﺃﺳﻚ‪ ،‬ﻭﺳﻞ ﺗﻌﻄﻪ ﻭﺍﺷﻔﻊ ﺗﺸﻔﻊ…" ﺍﳊﺪﻳﺚ‪.‬‬

‫ﻭﺍﻟﺸﺎﻋﺮ ﺍﻟﺒﻮﺻﲑﻱ ﺭﲪﻪ ﺍﷲ ﻳﺬﻛﺮ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﺩﻟـﺖ ﻋﻠﻴﻬـﺎ ﺍﻷﺣﺎﺩﻳـﺚ‬
‫ﺍﻟﺼﺤﻴﺤﺔ ﻭﻫﻲ ﺧﺎﺻﺔ ﺑﺴﻴﺪﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﺃﻧﻮﺍﻉ ﺃﺧﺮﻯ ﻣﻦ ﺍﻟﺸﻔﺎﻋﺎﺕ ﺍﳋﺎﺻﺔ ﻟﻨﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻏﲑ ﻫـﺬﻩ‬
‫ﺍﻟﺸﻔﺎﻋﺔ ﻻ ﳎﺎﻝ ﻫﻨﺎ ﻟﻠﺤﺪﻳﺚ ﻋﻨﻬﺎ ؛ ﻓﻬﻞ ﰲ ﻫﺬﺍ ﻣﺎ ﳝﺲ ﺍﻟﻌﻘﻴﺪﺓ ﰲ ﺷﻲﺀ ؟‪.‬‬
‫ﺑﻞ ﻫﻞ ﻫﺬﺍ ﺇﱃ ﳏﺾ ﺍﻹﳝﺎﻥ؟ ﻭﺍﻹﳝﺎﻥ ﺑﺎﻟﺸﻔﺎﻋﺔ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻳﺘﻤﻴﺰ ‪‬ﺎ ﺃﻫﻞ ﺍﻟﺴـﻨﺔ‬
‫ﻭﺍﳉﻤﺎﻋﺔ ﲞﻼﻑ ﺑﻌﺾ ﺍﳌﺒﺘﺪﻋﺔ ﺍﻟﺬﻳﻦ ﺃﻧﻜﺮﻭﺍ ﺷﻔﺎﻋﺘﻪ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻻ ﺃﺩﺭﻱ ﺇﻥ ﻛﺎﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻳﺜﲑﻩ ﺃﻥ ﻳﻮﺻﻒ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳـﻠﻢ‬
‫ﺑﺄﻧﻪ ﺃﻛﺮﻡ ﺍﳋﻠﻖ …؟؟! ﻋﻠﻤﹰﺎ ﺑﺄﻥ ﻫﺬﻩ ﺍﳋﺼﻮﺻﻴﺔ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳـﻠﻢ‬
‫ﺴﻠﱠﻤﺎﺕ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺗﺆﻛﺪ ﻫﺬﺍ ﺍﳌﻌﲎ ﻛﺜﲑﺓ ﺟﺪﹰﺍ ﻣﺜﻞ ﻗﻮﻟﻪ ﺻـﻠﻰ‬ ‫ﻣﻦ ﺍﳌ ‪‬‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪":‬ﺃﻧﺎ ﺃﻛﺮﻡ ﻭﻟﺪ ﺁﺩﻡ ﻋﻠﻰ ﺭﰊ" ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﺪﺍﺭﻣﻲ)‪.(١‬‬
‫)‪(٢‬‬
‫ﻭﻣﺜﻞ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪":‬ﺃﻧﺎ ﺳﻴﺪ ﻭﻟﺪ ﺁﺩﻡ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ"‬
‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ‪ :‬ﻣﺎﱄ ﻣﻦ ﺃﻟﻮﺫ ﺑﻪ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﺴﻠﻤﺔ ﻋﻨﺪ ﻣﻦ ﻳﻘﺮﺃ ﺃﻭ ﻗـﺮﺃ ﺣـﺪﻳﺚ‬
‫ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﺎﻣﺔ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﻗﺪ ﺗﻘﺪﻣﺖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ‪ ،‬ﻭﻫـﺬﺍ‬
‫ﺍﳌﻘﺎﻡ ﺍﻟﻜﺮﱘ ﺛﺎﺑﺖ ﻟﺮﺳﻮﻝ ﺍﷲ ﰲ ﺍﻟﻘﺮﺁﻥ ﻗﺒﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ ] :‬ﻭﻣﻦ ﺍﻟﻠﻴﻞ ﻓﺘﻬﺠﺪ ﺑﻪ‬
‫ﻧﺎﻓﻠﺔ ﻟﻚ ﻋﺴﻰ ﺃﻥ ﻳﺒﻌﺜﻚ ﺭﺑﻚ ﻣﻘﺎﻣﹰﺎ ﳏﻤﻮﺩﹰﺍ{)ﺍﻹﺳﺮﺍﺀ(‪ .‬ﻭﲰﻴﺖ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ ﺑﺎﳌﻘﺎﻡ‬
‫ﺍﶈﻤﻮﺩ‪ ،‬ﻷﻥ ﲨﻴﻊ ﺍﳋﻠﻖ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﺍﻟﻜﺎﻓﺮﻳﻦ‪ ،‬ﺍﻷﺗﻘﻴﺎﺀ ﻭﺍﻟﻔﺠﺎﺭ ﳛﻤﺪﻭﻥ ﻟﻪ ﻫﺬﺍ ﺍﳌﻮﻗﻒ‪.‬‬
‫ﻭﻛﻮﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ )ﺍﳌﻼﺫ ﺍﻟﻮﺣﻴﺪ( ﻳﻮﻣﺌﺬ ﻭﺍﺿﺢ ﺟﻠﻲ‪ ،‬ﻓﻜـﻞ ﺍﻷﻧﺒﻴـﺎﺀ‬
‫ﻭﺍﳌﺮﺳﻠﲔ ﻳﻌﺘﺬﺭﻭﻥ ﻋﻦ ﺍﻟﺸﻔﺎﻋﺔ ﰲ ﺫﻟﻚ ﺍﳌﻘﺎﻡ ﻭﻛﻠﻬﻢ ﻳﻘﻮﻝ‪ :‬ﻧﻔﺴﻲ ﻧﻔﺴﻲ‪.‬‬

‫‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺍﳌﻨﺎﻗﺐ ﺭﻗﻢ ‪ ،٣٦١٠‬ﻭﻗﺎﻝ ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ‪ .‬ﻭﺍﻟﺪﺍﺭﻣﻲ ‪.٢٦/١‬‬
‫‪ (٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﺭﻗﻢ ‪ ٢٢٧٨‬ﰲ ﺍﻟﻔﻀﺎﺋﻞ‪ ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﺭﻗﻢ ‪ ٤٧٦٣‬ﰲ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺍﻟﺘﺮﻣﺬﻱ ﺭﻗﻢ ‪ ،٣٦١٥‬ﻭﻗﺎﻝ ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪.‬‬
‫ﻭﻗﺪ ﻳﺴﺄﻝ ﻣﺘﺤﺬﻟﻖ‪ :‬ﱂ ﻻ ﻳﻠﺠﺄ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻣﺒﺎﺷﺮﺓ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ؟ ﻭﺍﳉﻮﺍﺏ‬
‫ﻛﻤﺎ ﺑﻴﻨﻪ ﺍﻟﻨﺎﻇﻢ ﺑﻘﻮﻟﻪ ‪ ……) :‬ﺇﺫﺍ ﺍﻟﻜﺮﱘ ﲡﻠﻰ ﺑﺎﺳﻢ ﻣﻨﺘﻘﻢ(‪.‬‬

‫ﻓﻔﻲ ﺫﻟﻚ ﺍﳌﻘﺎﻡ ﻻ ﳚﺮﺅ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﲟﻦ ﻓﻴﻬﻢ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻰ ﻃﻠﺐ ﺃﻱ ﺷـﻲﺀ ﻓﻴـﻪ‬
‫ﲣﻔﻴﻒ ﺃﻭ ﺭﲪﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﺸﺪﺓ ﻏﻀﺒﻪ ﺍﻟﺬﻱ ﻳﺼﻔﻪ ﺍﻷﻧﺒﻴﺎﺀ ﲨﻴﻌﹰﺎ ﺑﻘﻮﳍﻢ‪":‬ﺇﻥ ﺭﰊ ﻏﻀﺐ‬
‫ﺍﻟﻴﻮﻡ ﻏﻀﺒﹰﺎ ﱂ ﻳﻐﻀﺐ ﻗﺒﻠﻪ ﻣﺜﻠﻪ‪ ،‬ﻭﻟﻦ ﻳﻐﻀﺐ ﺑﻌﺪﻩ ﻣﺜﻠﻪ")‪ (١‬ﻛﻤﺎ ﻫﻮ ﰲ ﺣﺪﻳﺚ ﺍﻟﺸﻔﺎﻋﺔ‪.‬‬
‫ﺇﺫﹰﺍ ﻻﺑﺪ ﻣﻦ ﺷﺎﻓﻊ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺸﺎﻓﻊ ﻫﻮ ﺍﳊﺒﻴﺐ ﺍﻷﻋﻈﻢ ﻭﺍﻟﺴﻴﺪ ﺍﳌﻜﺮﻡ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﺗﺄﻣﻞ ﺣﺪﻳﺚ ﺍﻟﺸﻔﺎﻋﺔ ﲡﺪ ﻫﺬﺍ ﺑﻴﻨﹰﺎ ﻭﺍﺿﺤﹰﺎ ﻻ ﺭﻳﺐ ﻓﻴﻪ ﻭﻻ ﺷـﻚ‬
‫ﻭﻻ ﻟﺒﺲ‪.‬‬

‫*‬ ‫*‬ ‫*‬

‫ﻭﺃﻣﺎ ﻗﻮﻝ ﺍﻟﻨﺎﻇﻢ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬

‫ـﻢ‬
‫ـﻮﺡ ﻭﺍﻟﻘﻠـ‬
‫ـﻢ ﺍﻟﻠـ‬
‫ـﻚ ﻋﻠـ‬
‫ـﻦ ﻋﻠﻮﻣـ‬
‫ﻭﻣـ‬ ‫ـﺮ‪‬ﺎ‬
‫ـﺪﻧﻴﺎ ﻭﺿـ‬ ‫ـﻦ)‪ (٢‬ﺟـ‬
‫ـﻮﺩﻙ ﺍﻟـ‬ ‫ـﺈﻥ ﻣـ‬
‫ﻓـ‬
‫ﻙ‬ ‫ﻙ‬

‫‪ (١‬ﺗﻘﺪﻡ ﲣﺮﳚﻪ ﺹ‪. ٢٦‬‬

‫‪ (٢‬ﻗﺎﻝ ﺍﻷﻟﻮﺳﻲ ﰲ ﺗﻔﺴﲑ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪]:‬ﺇﳕﺎ ﺍﳌﺴﻴﺢ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ﺭﺳﻮﻝ ﺍﷲ ﻭﻛﻠﻤﺘﻪ ﺃﻟﻘﺎﻫﺎ ﺇﱃ ﻣﺮﱘ ﻭﺭﻭﺡ ﻣﻨﻪ[)ﺍﻟﻨﺴﺎﺀ‪ (١٧١‬ﻭﻫﻲ ﺃﻱ ‪) :‬ﻣﻦ( ﻻﺑﺘﺪﺍﺀ ﺍﻟﻐﺎﻳﺔ‬
‫ﳎﺎﺯﹰﺍ ﻻ ﺗﺒﻌﻴﻀﻴﺔ ﻛﻤﺎ ﺯﻋﻤﺖ ﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻭﳛﻜﻰ ﺃﻥ ﻃﺒﻴﺒﹰﺎ ﻧﺼﺮﺍﻧﻴﹰﺎ ﺣﺎﺫﻗﹰﺎ ﻟﻠﺮﺷﻴﺪ ﻧﺎﻇﺮ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻮﺍﻗﺪﻱ ﺍﳌﺮﻭﺯﻱ ﺫﺍﺕ ﻳﻮﻡ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺇﻥ ﰲ ﻛﺘﺎﺑﻜﻢ ﻣﺎ ﻳﺪﻝ‬
‫ﻋﻠﻰ ﺃﻥ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺟﺰﺀ ﻣﻨﻪ ﺗﻌﺎﱃ ﻭﺗﻼ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻓﻘﺮﺃ ﺍﻟﻮﺍﻗﺪﻱ ]ﻭﺳﺨﺮ ﻟﻜﻢ ﻣﺎ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ ﲨﻴﻌﹰﺎ ﻣﻨﻪ[)ﺍﳉﺎﺛﻴﺔ ‪ (١٣‬ﻓﻘﺎﻝ ﺇﺫﺍ ﻳﻠﺰﻡ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ ﺟﺰﺀﹰﺍ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻠﻮﹰﺍ ﻛﺒﲑﺍﹰ‪ ،‬ﻓﺎﻧﻘﻄﻊ ﺍﻟﻨﺼﺮﺍﱐ ﻓﺄﺳﻠﻢ ﻭﻓﺮﺡ ﺍﻟﺮﺷﻴﺪ ﻭﻭﺻﻞ ﺍﻟﻮﺍﻗﺪﻱ ﺑﺼﻠﺔ ﻓﺎﺧﺮﺓ )ﺭﻭﺡ ﺍﳌﻌﺎﱐ ‪.(٢٥/٦‬‬
 ‫ﺿﺮﺓ ﺍﻟﺪﻧﻴﺎ ‪ :‬ﻫﻲ ﺍﻵﺧﺮﺓ‪.‬‬ ‫‪(١‬‬
‫ﺍﻟﻠﻮﺡ ‪ :‬ﺟﺴﻢ ﻧﻮﺭﺍﱐ‪ ،‬ﻛﺘﺐ ﻓﻴﻪ ﺍﻟﻘﻠﻢ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ﻣﺎ ﻛﺎﻥ ﻭﻣﺎ ﻳﻜﻮﻥ ﺇﱃ ﻳﻮﻡ‬ ‫‪(٢‬‬
‫ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫‪ (٣‬ﺍﻟﻘﻠﻢ ‪ :‬ﻫﻮ ﺟﺴﻢ ﻧﻮﺭﺍﱐ ﺧﻠﻘﻪ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺃﻣﺮﻩ ﺃﻥ ﻳﻜﺘﺐ ﻣﺎ ﻛﺎﻥ ﻭﻣﺎ ﻳﻜﻮﻥ ﺇﱃ‬
‫ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫‪ (٤‬ﺍﳉﻮﺩ‪ :‬ﺇﻓﺎﺿﺔ ﻣﺎ ﻳﻨﺒﻐﻲ ﻻ ﻟﻌﻮﺽ ﻭﻻ ﻟﻐﺮﺽ‪.‬‬

‫ﺷﺮﺡ ﺍﻟﺒﻴﺖ‪:‬‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺧﺎﻟﺪ ﺍﻷﺯﻫﺮﻱ‪":‬ﻭِﺇ ﹼﻥ ﺧﲑﻱ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻣﻦ ﺟﻮﺩﻙ‪ ،‬ﻭﻋﻠﻤـﻲ ﺍﻟﻠـﻮﺡ‬
‫ﻭﺍﻟﻘﻠﻢ ﻣﻦ ﻋﻠﻤﻚ‪ ،‬ﻭﺃﻧﺖ ﺍﳊﻘﻴﻖ ﺑﺬﻟﻚ‪ ،‬ﻭﺍﳌﻌﻮﻝ ﰲ ﺍﻟﺸﻔﺎﻋﺔ ﻋﻠﻴﻚ"‪.‬‬

‫ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺒﺎﺟﻮﺭﻱ ﺃﺣﺪ ﺷﺮﺍﺡ ﺍﻟﱪﺩﺓ ﻭﻫﻮ ﳑﻦ ﻭﱄ ﻣﺸﻴﺨﺔ ﺍﻷﺯﻫﺮ ﰲ ﺍﻟﻘﺮﻥ‬
‫ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﻣﻦ ﺍﳍﺠﺮﺓ‪ :‬ﻭﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻣﺎ ﻗﺎﺑﻞ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻟﺬﻟﻚ ﺟﻌﻠﻬﺎ ﺍﻟﻨﺎﻇﻢ ﺿﺮ‪‬ﺎ‪،‬‬
‫ﻭﰲ ﻛﻼﻣﻪ ﺗﻘﺪﻳﺮ ﻣﻀﺎﻑ ﺇﻱ ﺧﲑﻱ ﺍﻟﺪﻧﻴﺎ ﻫﺪﺍﻳﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻟﻠﻨﺎﺱ‪ ،‬ﻭﻣـﻦ‬
‫ﺧﲑ ﺍﻵﺧﺮﺓ ﺷﻔﺎﻋﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻓﻴﻬﻢ"‪.‬‬
‫ﻓﺄﻱ ﺇﺷﻜﺎﻝ ﰲ ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﻳﺎ ﻋﺒﺎﺩ ﺍﷲ؟ ﺑﻞ ﺇﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟـﻪ ﻭﺳـﻠﻢ‬
‫ﻼ ﻋﻦ ﲤﻠﻜﻬﺎ ﰒ ﺍﳉﻮﺩ ‪‬ﺎ‪ ،‬ﻭﺍﻷﺣﺎﺩﻳﺚ ﰲ ﻫﺬﺍ ﻣﺘﻮﺍﻓﺮﺓ‪.‬‬ ‫ﺭﻓﺾ ﺍﻟﺪﻧﻴﺎ ﲟﺎ ﻓﻴﻬﺎ ﺯﺍﻫﺪﹰﺍ ﻓﻴﻬﺎ ﻓﻀ ﹰ‬
‫ﺃﺧﺮﺝ ﺃﺑﻮ ﻳﻌﻠﻰ ﺑﺈﺳﻨﺎﺩ ﺣﺴ‪‬ﻨﻪ ﺍﳍﻴﺜﻤﻲ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬
‫)‪(١‬‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪":‬ﻳﺎ ﻋﺎﺋﺸﺔ ﻟﻮ ﺷﺌﺖ ﻟﺴﺎﺭﺕ ﻣﻌﻲ ﺟﺒﺎﻝ ﺍﻟﺬﻫﺐ"‬
‫ﻋﻦ)‪ (٢‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺃﻧـﻪ‬
‫ﻗﺎﻝ‪":‬ﺃﻭﺗﻴﺖ ﻣﻔﺎﺗﻴﺢ ﻛﻞ ﺷﻲﺀ ﺇﻻ ﺍﳋﻤﺲ ﺇﻥ ﺍﷲ ﻋﻨﺪﻩ ﻋﻠﻢ ﺍﻟﺴﺎﻋﺔ ﻭﻳﱰﻝ ﺍﻟﻐﻴﺚ ﻭﻳﻌﻠﻢ ﻣﺎ‬

‫‪ (١‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﻐﻮﻱ ﰲ ﺷﺮﺡ ﺍﻟﺴﻨﺔ )‪ (٢٦٨٣‬ﻭﺍﺑﻦ ﺳﻌﺪ ﰲ ﺍﻟﻄﺒﻘﺎﺕ ‪ ١٠١/٢/١‬ﻭﺃﺑﻮ ﺍﻟﺸﻴﺦ ﰲ ﺃﺧﻼﻕ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﲪﺪ ﰲ ﺍﻟﺰﻫﺪ ﺹ‪ ٦-٥‬ﻭﺃﺑﻮ‬
‫ﻧﻌﻴﻢ ﰲ ﺍﳊﻠﻴﺔ ‪ .٢٦١/٣‬ﻭﺃﺑﻮ ﻳﻌﻠﻰ ﰲ ﺍﳌﺴﻨﺪ )ﻛﻤﺎ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ‪ (١٩/٩‬ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺑﺎﻟﺸﻮﺍﻫﺪ‪.‬‬
‫‪ (٢‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ‪ ٨٦+٨٥/٢‬ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ )‪ (١٣٣٤٤‬ﻋﻦ ﻃﺮﻳﻖ ﺃﲪﺪ‪ .‬ﻭﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ‪.‬‬
‫ﰲ ﺍﻷﺭﺣﺎﻡ ﻭﻣﺎ ﺗﺪﺭﻱ ﻧﻔﺲ ﻣﺎﺫﺍ ﺗﻜﺴﺐ ﻏﺪﺍﹰ ﻭﻣﺎ ﺗﺪﺭﻱ ﻧﻔﺲ ﺑﺄﻱ ﺃﺭﺽ ﲤـﻮﺕ ﺇﻥ ﺍﷲ‬
‫ﻋﻠﻴﻢ ﺧﺒﲑ" ﻓﺮﻓﺾ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻭﺍﺧﺘﺎﺭ ﺃﻥ ﻳﻜﻮﻥ ﻋﺒﺪﹰﺍ‬
‫ﻳﺄﻛﻞ ﻳﻮﻣﹰﺎ ﻭﳚﻮﻉ ﻳﻮﻣﹰﺎ…‬

‫ﰒ ﺇﻗﺪﺍﻣﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﺸﻔﺎﻋﺔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻋﻨﺪﻣﺎ ﳛﺠﻢ ﺍﻷﻧﺒﻴﺎﺀ ﻛﻠﻬﻢ ﻻ‬
‫‪‬ﻤﻬﻢ ﺇﻻ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻓﻴﺘﺼﺪﻯ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪ -‬ﺑﺄﰊ ﻫﻮ ﻭﺃﻣـﻲ –‬
‫ﻟﻠﺸﻔﺎﻋﺔ ﺣﱴ ﻳﺮﺿﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺑﻌﺪ ﻏﻀﺒﻪ ﻭﺗﺰﻭﻝ ﺍﻷﻫﻮﺍﻝ ﻭﺍﻟﺸﺪﺍﺋﺪ ﻋﻦ ﺍﻟﻨـﺎﺱ‪ ،‬ﻓـﺄﻱ‬
‫ﺟﻮﺩ ﻳﺮﻳﺪﻩ ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﺫﻟﻚ؟! ﺑﻞ ﺇﻥ ﺭﺗﺒﺔ ﺍﳉﻮﺩ ﻟﺘﱰﻝ ﻋﻦ ﻫﺬﻩ ﺍﻟﺮﺗﺒﺔ ﺍﻟﻌﻈﻴﻤﺔ‪.‬‬

‫ﰒ ﺇﻥ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﺟﺪﺗﺎ ﻣﻦ ﺃﺟﻞ ﺭﺳﺎﻟﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‬
‫ﳝﺜﻞ ﻫﺬﺍ ﺍﻹﺳﻼﻡ‪ ،‬ﺑﻞ ﻫﻮ ﺍﻹﺳﻼﻡ ﺍﻟﻔﻌﻠﻲ ﺍﻟﻮﺍﻗﻊ ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺁﻟـﻪ‬
‫ﻭﺳﻠﻢ ﻳﻮﻡ ﺑﺪﺭ‪ :‬ﺍﻟﻠﻬﻢ ﺇﻥ ‪‬ﻠﻚ ﻫﺬﻩ ﺍﻟﻌﺼﺎﺑﺔ ﺍﻟﻴﻮﻡ ﻓﻠﻦ ﺗﻌﺒﺪ ﰲ ﺍﻷﺭﺽ)‪. (١‬‬

‫ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ ] :‬ﻭﺍﻷﺭﺽ ﻭﺿﻌﻬﺎ ﻟﻸﻧﺎﻡ [)ﺍﻟﺮﲪﻦ‪ (١٠‬ﻭﺍﻷﻧﺎﻡ ﻫﻢ ﺍﳋﻠﻖ ﻭﺃﻓﻀﻠﻬﻢ‬
‫ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ‪ ،‬ﻓﻤﻦ ﺑﺎﺏ ﺃﻭﱃ ﺃ‪‬ﺎ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻭﻗـﺎﻝ‬
‫ﺗﻌﺎﱃ‪ ] :‬ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻖ ﻟﻜﻢ ﻣﺎ ﰲ ﺍﻷﺭﺽ ﲨﻴﻌﹰﺎ{)ﺍﻟﺒﻘﺮﺓ ‪.(٢٩‬‬

‫ﰒ ﺇﻥ ﺍﻟﺪﻧﻴﺎ ﻻ ﺗﻌﺪﻝ ﻋﻨﺪ ﺍﷲ ﺟﻨﺎﺡ ﺑﻌﻮﺿﺔ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺸـﺮﻳﻒ)‪ ،(٢‬ﻓـﻼ‬
‫ﻳﺮﺿﻰ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺪﻧﻴﺎ ﻛﻞ ﻣﺎ ﺃﻋﻄﻲ ﳊﺒﻴﺒﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪.‬‬

‫ﻭﻻﺑﺪ ﻣﻦ ﺍﻹﺷﺎﺭﺓ ﰲ ﺷﺮﺡ ﺑﻴﺖ ﺍﻟﺒﻮﺻﲑﻱ ﺃﻳﻀﹰﺎ‪:‬‬

‫ﻓﺈﻥ ﻣﻦ ﺟﻮﺩﻙ ﺍﻟﺪﻧﻴﺎ ﻭﺿﺮ‪‬ﺎ… ﺇﱃ ﺃﻥ ﺍﻟﻌﺮﺏ ﺍﺳﺘﻌﻤﻠﻮﺍ ﺍ‪‬ﺎﺯ‪ ،‬ﻭﻫﻮ ﺃﺳـﻠﻮﺏ ﻣـﻦ‬
‫ﺃﺳﺎﻟﻴﺐ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﻧﻔﺎﻩ ﻓﻘﺪ ﻧﻔﻰ ﻋﻦ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻌﻀﹰﺎ ﻣﻦ ﺍﻟﻔﺼﺎﺣﺔ‪.‬‬

‫‪ (١‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪ (١٧٦٣‬ﻭﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ )‪٢٠٨‬ﻭ‪ (٢٢١‬ﻭﻏﲑﻫﻢ‪.‬‬

‫‪ (٢‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ )‪ (٤١١٠‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ (٢٣٢١‬ﻭﺍﳋﻄﻴﺐ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ‪ ٩٤/٤‬ﻭﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﰲ ﺍﻟﺰﻫﺪ )‪ (٥٠٩‬ﻭﺍﻟﺒﻐﻮﻱ ﰲ ﺷﺮﺡ ﺍﻟﺴﻨﺔ )‪٤٠٢٦‬ﻭ‪.(٤٠٢٧‬‬
‫ﻭﻏﲑﻫﻢ ﻭﻫﻮ ﺻﺤﻴﺢ ﺑﺎﻟﺸﻮﺍﻫﺪ‪.‬‬
‫ﻭﰲ ﻛﻼﻡ ﺍﻟﺸﺎﻋﺮ ﺍﻟﺒﻮﺻﲑﻱ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﳒﺪ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻟﻠﻘﺮﻳﻨﺔ ﺍﻟﺴﺒﺒﻴﺔ‬
‫ﰲ ﻋﻼﻗﺔ ﺍ‪‬ﺎﺯ ﺍﳌﺮﺳﻞ‪ ،‬ﻓﻜﺄﻧﻪ ﺃﺭﺍﺩ‪ :‬ﺇﻥ ﻣﻦ ﺟﻮﺩﻙ ﻫﺪﺍﻳﺔ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻫـﺬﻩ ﺍﳍﺪﺍﻳـﺔ‬
‫ﻣﻮﺻﻮﻟﺔ ﻟﺮﺏ ﺍﻟﻌﺎﳌﲔ ﻭﻫﻲ ﺳﺒﺐ ﺍﳊﻴﺎﺓ ﺍﻟﻄﻴﺒﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﻣـﻦ ﺟـﻮﺩﻙ ﺃﻳﻀـﹰﺎ‬
‫ﺍﻟﺸﻔﺎﻋﺔ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻫﻲ ﻋﻼﻗﺔ ﳎﺎﺯ ﻋﻠﻰ ﺍﻟﻘﺮﻳﻨﺔ ﺍﻟﺴﺒﺒﻴﺔ ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ] :‬ﻭﻳﱰﻝ ﻟﻜﻢ‬
‫ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺭﺯﻗﹰﺎ [)ﻏﺎﻓﺮ‪ (١٣‬ﺃﻱ ﻣﺎ ﻳﱰﻝ ﻫﻮ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﻫـﻮ ﺳـﺒﺐ ﺍﻟـﺮﺯﻕ ﺍﳌﺘﻨـﻮﻉ‬
‫)‪(١‬‬
‫ﺍﻷﺷﻜﺎﻝ‪.‬‬
‫ه< ی  رﺱ‪/‬ل ا   ا ‪/‬ح وا" ‬
‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ‪":‬ﻭﻣﻦ ﻋﻠﻮﻣﻚ ﻋﻠﻢ ﺍﻟﻠﻮﺡ ﻭﺍﻟﻘﻠﻢ" ﻭﺍﻟﺬﻱ ﺍﺳﺘﻌﻈﻤﻪ ﻭﺍﺳﺘﻨﻜﺮﻩ ﻭﺷﻨﻊ ﻋﻠﻴـﻪ‬
‫ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺈﻧﲏ ﻻ ﺃﺭﻳﺪ ﻣﻦ ﺍﻟﻘﺎﺭﺉ ﺍﳌﻨﺼﻒ ﺇﻻ ﺍﻟﺘﻤﻌﻦ ﰲ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ‪:‬‬
‫‪ (١‬ﺟﺎﺀ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﺍﻟﻠﻔﻆ ﳌﺴﻠﻢ)‪ (٢‬ﻋﻦ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺍﻟﻨﺎﺱ ﺳﺄﻟﻮﺍ ﺍﻟـﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺣﱴ ﺃﺣﻔﻮﻩ ﺑﺎﳌﺴﺄﻟﺔ ﻓﺨﺮﺝ ﺫﺍﺕ ﻳﻮﻡ ﻓﺼﻌﺪ ﺍﳌﻨﱪ ﻓﻘـﺎﻝ‪":‬‬
‫ﺳﻠﻮﱐ‪ ،‬ﻻ ﺗﺴﺄﻟﻮﱐ ﻋﻦ ﺷﻲﺀ ﺇﻻ ﺑﻴﻨﺘﻪ ﻟﻜﻢ‪ ،‬ﻓﻠﻤﺎ ﲰﻊ ﺍﻟﻘﻮﻡ ﺃﺭﻣﻮﺍ ﻭﺭﻫﺒﻮﺍ ﺃﻥ ﻳﻜﻮﻥ ﺑﲔ‬
‫ﻑ ﺭﺃﺳـﻪ‬ ‫ﻳﺪﻱ ﺃﻣﺮ ﻗﺪ ﺣﻀﺮ‪ ،‬ﻗﺎﻝ ﺃﻧﺲ‪ :‬ﻓﺠﻌﻠﺖ ﺃﻟﺘﻔﺖ ﳝﻴﻨﹰﺎ ﻭﴰﺎ ﹰﻻ ﻓﺈﺫﺍ ﻛﻞ ﺭﺟﻞ ﻻ ‪‬‬
‫ﰲ ﺛﻮﺑﻪ ﻳﺒﻜﻲ‪ ،‬ﻓﺄﻧﺸﺄ ﺭﺟﻞ ﻣﻦ ﺍﳌﺴﺠﺪ‪ ،‬ﻛﺎﻥ ﻳﻼﺣﻰ ﻓﻴ‪‬ﺪﻋﻰ ﻟﻐﲑ ﺃﺑﻴﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻧﱯ ﺍﷲ‬
‫ﻣﻦ ﺃﰊ؟ ﻗﺎﻝ‪ :‬ﺃﺑﻮﻙ ﺣﺬﺍﻓﺔ‪ ،‬ﰒ ﺃﻧﺸﺄ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﻘﺎﻝ‪ :‬ﺭﺿﻴﻨﺎ ﺑﺎﷲ‬
‫ﺭﺑﺎﹰ‪ ،‬ﻭﺑﺎﻹﺳﻼﻡ ﺩﻳﻨﺎﹰ‪ ،‬ﻭﲟﺤﻤﺪ ﺭﺳﻮﻻﹰ‪ ،‬ﻋﺎﺋﺬﹰﺍ ﺑﺎﷲ ﻣﻦ ﺳﻮﺀ ﺍﻟﻔﱳ ﰒ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪":‬ﱂ ﺃﺭ ﻛﺎﻟﻴﻮﻡ ﻗﻂ ﰲ ﺍﳋﲑ ﻭﺍﻟﺸﺮ‪ ،‬ﺇﱐ ﺻﻮﺭﺕ ﱄ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻓﺮﺃﻳﺘﻬﻤﺎ ﺩﻭﻥ‬
‫ﻫﺬﺍ ﺍﳊﺎﺋﻂ"‪.‬‬

‫‪ (١‬ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﺗﻀﻤﻨﺖ ﺍ‪‬ﺎﺯ ﻓﻤﻦ ﺫﻟﻚ ‪ :‬ﻋﻼﻗﺔ ﺍ‪‬ﺎﺯ ﺍﳌﺮﺳﻞ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻓﺄﻣﺎ ﺍﻟﺬﻳﻦ ﺍﺑﻴﻀﺖ ﻭﺟﻮﻫﻬﻢ ﻓﻔﻲ ﺭﲪﺔ ﺍﷲ ﻫﻢ ﻓﻴﻬﺎ‬
‫ﺧﺎﻟﺪﻭﻥ( ﺃﻱ ﰲ ﺍﳉﻨﺔ‪ ،‬ﻭﲰﻴﺖ ﺑﺎﻟﺮﲪﺔ ﳊﻠﻮﳍﺎ ﻓﻴﻬﺎ‪.‬‬
‫ﻭﻣﻨﻬﺎ )ﻓﻠﻴﺪﻉ ﻧﺎﺩﻳﺔ( ﺃﻱ ﺃﻫﻞ ﻧﺎﺩﻳﺔ‪ ،‬ﻷﻧﻪ ﳏﻞ ﳍﻢ‪.‬‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﻋﻼﻗﺔ ﺍ‪‬ﺎﺯ ﺇﱃ ﻣﺎ ﻳﺆﻭﻝ ﺍﻟﺸﻲﺀ ﺇﻟﻴﻪ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﺇﱐ ﺃﺭﺍﱐ ﺃﻋﺼﺮ ﲬﺮﹰﺍ(‪ .‬ﻭﻣﻨﻬﺎ‪ :‬ﺍﻟﻌﻼﻗﺔ ﺍﻟﺒﺪﻟﻴﺔ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ )ﻓﺈﺫﺍ ﻗﻀﻴﺘﻢ ﺍﻟﺼﻠﻮﺓ( ﺃﻱ ﺃﺩﻳﺘﻤﻮﻫﺎ ﻭﻣﻨﻬﺎ‪:‬‬
‫ﺇﻃﻼﻕ ﺍﻟﺰﻳﺎﺩﺓ ﺑﺎﳊﺮﻑ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ )ﻻ ﺃﻗﺴﻢ( ﺃﻱ ﺃﻗﺴﻢ ﻓﻼ ﺯﺍﺋﺪﺓ ﻟﻠﺘﺄﻛﻴﺪ ﳎﺎﺯﹰﺍ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺯﻳﺎﺩﺓ ﺍﻻﺳﻢ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ )ﺃﺩﺧﻠﻮﺍ ﺁﻝ ﻓﺮﻋﻮﻥ( ﺃﻱ ﺃﺩﺧﻠﻮﺍ ﻓﺮﻋﻮﻥ‪.‬‬
‫ﻭﻣﻨﻪ ﺇﻃﻼﻕ ﺍﳊﺬﻑ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﺗﺎﷲ ﺗﻔﺘﺄ ﺗﺬﻛﺮ ﻳﻮﺳﻒ( ﺃﻱ ﻻ ﺗﻔﺘﺄ‪ .‬ﻭﺃﻧﻮﺍﻉ ﺍ‪‬ﺎﺯ ﺍﳌﺘﻌﺪﺩﺓ ﻭﺭﺩﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ ﻭﺑﻼﻏﺘﻪ‪.‬‬
‫‪ (٢‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ ،٢٢٥/٣‬ﻣﺴﻠﻢ ﺝ‪/٨‬ﺹ‪ ١٢١‬ﺑﺮﻗﻢ ‪.٢٣٥٩‬‬
 ‫ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ)‪ (١‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻡ ﻓﻴﻨـﺎ ﺭﺳـﻮﻝ ﺍﷲ‬ ‫‪(٢‬‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻣﻘﺎﻣﹰﺎ ﻓﺄﺧﱪﻧﺎ ﻋﻦ ﺑﺪﺀ ﺍﳋﻠﻖ ﺣﱴ ﺩﺧﻞ ﺃﻫﻞ ﺍﳉﻨﺔ ﻣﻨـﺎﺯﳍﻢ‪،‬‬
‫ﻭﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻣﻨﺎﺯﳍﻢ ﺣﻔﻆ ﺫﻟﻚ ﻣﻦ ﺣﻔﻈﻪ ﻭﻧﺴﻴﻪ ﻣﻦ ﻧﺴﻴﻪ‪.‬‬
‫‪ (٣‬ﻭﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ)‪ (٢‬ﻋﻦ ﺣﺬﻳﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪":‬ﻭﺍﷲ ﻣﺎ ﺃﺩﺭﻱ ﺃﻧﺴ ‪‬ﻲ ﺃﺻﺤﺎﰊ ﺃﻡ‬
‫ﺗﻨﺎﺳﻮﺍ‪ ،‬ﻭﺍﷲ ﻣﺎ ﺗﺮﻙ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻣﻦ ﻗﺎﺋﺪ ﻓﺘﻨﺔ ﺇﱃ ﺃﻥ ﺗﻨﻘﻀﻲ‬
‫ﺍﻟﺪﻧﻴﺎ ﻳﺒﻠﻎ ﻣﻦ ﻣﻌﻪ ﺛﻠﺜﻤﺎﺋﺔ ﻓﺼﺎﻋﺪﹰﺍ ﺇﻻ ﻗﺪ ﲰﺎﻩ ﻟﻨﺎ ﺑﺈﲰﻪ ﻭﺍﺳﻢ ﺃﺑﻴﻪ ﻭﺍﺳﻢ ﻗﺒﻴﻠﺘﻪ"‪.‬‬

‫)‪(٣‬‬
‫ﻭﰲ ﺣﺪﻳﺚ ﺍﺧﺘﺼﺎﻡ ﺍﳌﻸ ﺍﻷﻋﻠﻰ ﺍﻟﺬﻱ ﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ ﻭﺍﻟـﺪﺍﺭﻣﻲ‬ ‫‪(٤‬‬
‫ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻄﱪﺍﱐ – ﻭﳑﺎ ﺟﺎﺀ ﻓﻴﻪ ‪ … -‬ﻓﻌﻠﻤﺖ ﻣﺎ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺗـﻼ ‪:‬‬
‫ﺕ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻟﻴﻜﻮﻥ ﻣﻦ ﺍﳌﻮﻗﻨﲔ{)ﺍﻷﻧﻌـﺎﻡ‬‫]ﻭﻛﺬﻟﻚ ﻧ‪‬ﺮﻱ ﺇﺑﺮﺍﻫﻴ ‪‬ﻢ ﻣﻠﻜﻮ ‪‬‬
‫‪ (٧٥‬ﻭﰲ ﺭﻭﺍﻳﺔ ‪ :‬ﻓﺘﺠﻠﻰ ﱄ ﻛﻞ ﺷﻲﺀ ﻭﻋﺮﻓﺖ‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ ﺍﻟﻄﱪﺍﱐ‪ :‬ﻓﻌﻠﻤﲏ ﻛﻞ ﺷﻲﺀ‬
‫… ﺇِﱁ‪.‬‬

‫ﻭﺍﻧﻈﺮ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ﻣﺎﻟﻚ ﺑﻦ ﻋﻮﻑ ﰲ ﻭﺻﻒ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬
‫ﻭﺳﻠﻢ ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﻹﺻﺎﺑﺔ ‪:٦٤/٩‬‬
‫ﰲ ﺍﻟﻨ‪‬ــﺎﺱ ﻛﻠﱢﻬــﻢ ﻛﻤﺜــ ِﻞ ﳏﻤ‪‬ــﺪ‬ ‫ﺖ ﺑﻮﺍﺣﺪ‬
‫ﺖ ﻭﻻ ﲰﻌ ‪‬‬
‫ﻣﺎ ﺇِﻥ ﺭﺃﻳ ‪‬‬
‫ﻙ‬ ‫ﻙ‬

‫)‪(٤‬‬
‫ﻭﻣﱴ ﺗﺸـﺄ ﳜـﱪﻙ ﻋﻤـﺎ ﰲ ﻏـﺪ‬ ‫ﺃﻭﰲ ﻓﺄﻋﻄﻰ ﻟﻠﺠﺰﻳـﻞ ‪‬ﺘـ ٍﺪ‬
‫ﻙ‬ ‫ﻙ‬

‫‪ (١‬ﺝ‪/٢‬ﺹ‪ ٤١٨‬ﺑﺮﻗﻢ ‪. ٣١٩٢‬‬

‫‪ (٢‬ﺍﻟﺴﻨﻦ ‪٩٥/٤‬ﺑﺮﻗﻢ ‪ .٤٢٤٣‬ﻭﰲ ﺇﺳﻨﺎﺩﻩ ﺍﺑﻦ ﻗﺒﻴﺼﺔ ﺑﻦ ﺫﺅﻳﺐ ﱂ ﻳﻌﲔ‪ .‬ﻭﻗﻴﻞ ﻫﻮ ﺇﺳﺤﺎﻕ ﻭﻟﻜﻦ ﺃﺑﻮ ﺩﺍﻭﺩ ﱂ ﳜﺮﺝ ﻹﺳﺤﺎﻕ‪ .‬ﻭﻻ ﻳﻀﺮ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻪ ﻟﺘﻘﺪﻡ‬
‫ﺣﺪﻳﺚ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬
‫‪ (٣‬ﺍﳌﺴﻨﺪ )‪ ،(٢٨٥/١‬ﻭﺍﻟﺪﺍﺭﻣﻲ ‪ ،١٢٦/٢‬ﺍﻟﻄﱪﺍﱐ )‪.(٢٩٦/١‬‬
‫‪ (٤‬ﻭﺃﻭﺭﺩ ﺻﺎﺣﺐ ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ ﺍﻟﺒﻴﺘﲔ ﺃﻳﻀﹰﺎ ‪ .٤٣/٥‬ﺑﺄﻟﻔﺎﻅ ﻣﺘﻘﺎﺭﺑﺔ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻓﺎﺽ ﻋﻠﻰ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳـﻠﻢ ﻣـﻦ‬
‫ﺍﻟﻌﻠﻮﻡ ﻭﺍﳌﻌﺎﺭﻑ ﻣﺎﻻ ﻳﻌﻠﻤﻪ ﺇﻻ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻘﺎﺋﻞ ﻟﻪ ‪ ] :‬ﻭﺃﻧﺰﻝ ﺍﷲ ﻋﻠﻴﻚ ﺍﻟﻜﺘﺐ ﻭﺍﳊﻜﻤﺔ‪،‬‬
‫ﻭﻋﻠﻤﻚ ﻣﺎﱂ ﺗﻜﻦ ﺗﻌﻠﻢ ﻭﻛﺎﻥ ﻓﻀﻞ ﺍﷲ ﻋﻠﻴﻚ ﻋﻈﻴﻤﹰﺎ [)ﺍﻟﻨﺴﺎﺀ‪ .(١١٣‬ﻭﻣﺎ ﰲ ﺍﻵﻳﺔ ﻳـﺪﻝ‬
‫ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﻭﺍﻟﺸﻤﻮﻝ‪ ،‬ﺃﻱ ﻟﺘﻌﻢ ﲨﻴﻊ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﻋﻠﻤﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻟﺮﺳﻠﻪ ﻭﺃﻧﺒﻴﺎﺋﻪ ﺻـﻠﻮﺍﺕ‬
‫ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻟﺘﺸﻤﻞ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﺃﻓﺎﺿﻬﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻠﻴﻪ ﺻـﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ "‬
‫ﻓﻤﺎ ﻫﻮ ﻭﺟﻪ ﺍﻹﺷﻜﺎﻝ ﺇﻥ ﻗﺎﻝ ﻗﺎﺋﻞ‪":‬ﺇﻥ ﺍﷲ ﻋﻠﹼﻤﻪ ﻋﻠﻢ ﺍﻟﻠﻮﺡ ﻭﺍﻟﻘﻠﻢ‪ .‬ﺃﻟﺴﺖ ﺗﺮﻯ ﺍﻟﻨﺺ‬
‫ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ ﻳﻘﻮﻝ ﻟﻚ؟‪":‬ﻓﻌﻠﻤﲏ ﻛﻞ ﺷﻲﺀ‪ ،‬ﺃﻭ ﻓﺘﺠﻠﻰ ﱄ ﻛﻞ ﺷﻲﺀ ﻭﻋﺮﻓـﺖ‪ "..‬ﺍﱁ‪.‬‬
‫ﺃﻟﻴﺲ ﺍﻟﻠﻮﺡ ﻭﺍﻟﻘﻠﻢ ﺷﻴﺌﲔ ﻣﻦ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻳﺎ ﺳﺒﺤﺎﻥ ﺍﷲ ﻛﻢ ﻣﻦ ﻋﻘﻮﻝ ﺗﺒﺎﺩﺭ ﺇﱃ ﺇﻧﻜـﺎﺭ‬
‫ﻣﺎﻻ ﺗﻌﺮﻑ ﻓﺘﻘﻊ ﰲ ﳏﺎﺫﻳﺮ؟! ﻛﺎﻥ ﻣﻦ ﺍﻷﻭﱃ ﳍﺎ ﺃﻥ ﺗﺼﻮﻥ ﻧﻔﻮﺳﻬﺎ ﻋﻨﻬﺎ‪ ،‬ﰒ ﺃﻟﻴﺲ ﻣﻌﺮﻓـﺔ‬
‫ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻭﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺑﺪﺀ ﺍﳋﻠﻖ ﺣﱴ ﺩﺧﻞ ﺃﻫﻞ ﺍﳉﻨﺔ ﺍﳉﻨﺔ … ﺍﱁ ﳑﺎ ﻳﺰﻳﺪ ﻋﻤـﺎ ﰲ‬
‫ﺍﻟﻠﻮﺡ ﻭﺍﻟﻘﻠﻢ‪ ،‬ﺍﻟﺬﻱ ﱂ ﻳﻜﺘﺐ ﺇﻻ ﻣﺎ ﺳﻴﻜﻮﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﺃﻣﺎ ﻣﺎ ﺑﻌﺪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓـﺈﻥ‬
‫ﺍﻟﻌﻠﻢ ﺑﻪ ﻋﻠﻢ ﲟﺎ ﻟﻴﺲ ﰲ ﺍﻟﻠﻮﺡ ﻭﺍﻟﻘﻠﻢ…‬
‫ﻭﻫﺐ ﺃﻧﻪ ﻛﺘﺐ ﰲ ﺍﻟﻠﻮﺡ ﻣﺎ ﺳﻴﺄﰐ ﺑﻌﺪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﺃﻻ ﻳﺪﺧﻞ ﻋﻠﻢ ﻣﺎ ﻳﻜﺘﺐ ﰲ ﻗﻮﻟﻪ‪:‬‬
‫ﻓﺘﺠﻠﻰ ﱄ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻋﻠﻤﺖ ﻣﺎ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ…ﺍﱁ‪.‬‬
‫ﻓﻐﺪﺍ ﻣﻦ ﺍﳉﻠﻲ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﻣﺎ ﺃﻋﻄﺎﻩ ﺍﷲ ﻟﺮﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻣﻦ ﺍﻟﻌﻠـﻮﻡ‬
‫ﻳﻔﻮﻕ ﻣﺎ ﻛﺘﺐ ﰲ ﺍﻟﻠﻮﺡ ﳑﺎ ﺧﻄﻪ ﺍﻟﻘﻠﻢ‪.‬‬

‫ﻭﻻ ﻧﻘﻮﻝ ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺍﻟﻌﺼﺒﻴﺔ ﻟﺮﺃﻱ ﺃﻭ ﻟﺮﺟﻞ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ ﻣﺴﺄﻟﺔ ﺇﳝﺎﻧﻴـﺔ ﺇﺫ ﺃﻥ ﺇﻋﻄـﺎﺀ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺣﻘﻪ ﻓﻴﻤﺎ ﺃﻛﺮﻣﻪ ﺍﷲ ﺑﻪ ﻫﻮ ﻣﻦ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻹﳝﺎﻥ ﺑﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻐﻠﻮ ﺍﳌﺮﻓﻮﺽ ﻛﻘﻮﻝ ﺍﻟﻨﺼﺎﺭﻯ‪":‬ﻋﻴﺴﻰ ﺍﺑﻦ ﺍﷲ‪ ،‬ﺃﻭ ﺣﻠﺖ ﻓﻴﻪ ﺭﻭﺡ ﺍﷲ" ﻭﳓﻮﻫـﺎ‬
‫ﻣﻦ ﺍﳌﻜﻔﺮﺍﺕ‪ ،‬ﻓﻬﺬﺍ ﻣﺮﻓﻮﺽ ﻣﺮﺩﻭﺩ ﻻ ﻣﺮﻳﺔ ﻓﻴﻪ ﻭﻻ ﺭﻳﺐ‪ .‬ﻭﺍﻟﻨﺎﻇﻢ ﺍﻟﺒﻮﺻﲑﻱ ﺭﲪﻪ ﺍﷲ ﻫﻮ‬
‫ﺍﻟﺬﻱ ﻗﺎﻝ ﻟﻨﺎ ﰲ ﺑﺮﺩﺗﻪ‪:‬‬
‫ﺩﻉ ﻣﺎ ﺍﺩﻋﺘﻪ ﺍﻟﻨﺼﺎﺭﻯ ﻓﻴﻨﺒﻴﻬﻢ‬
 ‫ﻭﺍﺣﻜﻢ ﲟﺎ ﺷﺌﺖ ﻣﺪﺣﹰﺎ ﻓﻴﻪ ﻭﺍﺣﺘﻜﻢ‬

‫*‬ ‫*‬ ‫*‬

‫ﻭﺃﺭﺟﻮ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻠﻬﻢ ﺍﻟﺸﻴﺦ‪ ،‬ﺑﻞ ﻭﻛﻞ ﻣﻦ ﳝﺴﻚ ﻗﻠﻤﹰﺎ ﺃﻭ ﻳﻌﺘﻠﻰ ﻣﻨﱪﹰﺍ ﺃﻭ ﻳﻠﻘـﻲ‬
‫ﳏﺎﺿﺮﺓ‪ ،‬ﺃﻭ ﻳﺒﺚ ﻧﺼﻴﺤﺔ ﻭﻣﻮﻋﻈﺔ‪ ،‬ﺃﻥ ﻳﺘﺤﺮﻯ ﺟﺎﻧﺐ ﺍﻟﺼﻮﺍﺏ ﻭﲞﺎﺻﺔ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑـﺎﷲ‬
‫ﺗﻌﺎﱃ‪ ،‬ﻓﺈﻥ ﻣﺰﺍﻟﻖ ﺍﻷﻗﺪﺍﻡ ﻫﻨﺎ ﺧﻄﲑﺓ ﻗﺪ ﺗﻮﺩﻱ ﺑﺈﳝﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ…‬
‫ﲨﻊ ﺍﷲ ﺍﻟﻘﻠﻮﺏ ﻋﻠﻰ ﳏﺒﺔ ﺭﺳﻮﻟﻪ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺃﳍﻤﻨﺎ ﲨﻴﻌـﹰﺎ‬
‫ﺣﺴﻦ ﺍﻟﻈﻦ ﺑﺎﳌﺴﻠﻤﲔ ﻭﺃﻟﻒ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﺃﺻﺒﺤﻮﺍ ﺗﺎﺋﻬﲔ ﺣﺎﺋﺮﻳﻦ ﰲ ﻫﺬﻩ ﺍﻟﻠﻴـﺎﱄ‬
‫ﺍﳊﺎﻟﻜﺔ ﻭﺃﳍﻢ ﺍﻟﻌﺎﻣﻠﲔ ﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﺍﻟﺪﻳﻦ‪ ،‬ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺃﺳﻠﻮﺏ ﺍﻟﺘﻜﻔﲑ ﻭﺍﻟﺘﻀﻠﻴﻞ ﻭﺍﻟﺘﺒﺪﻳﻊ‪،‬‬
‫ﻓﺈﻥ ﻫﺬﺍ ﻳﺰﻳﺪ ﺍﳉﺮﺡ ﻋﻤﻘﺎﹰ‪ ،‬ﻭﺍﻟﻘﻠﻮﺏ ﺑﻐﻀﹰﺎ‪.‬‬
‫وا  رب ا‬
‫وﺹ  ا   ﺱ  و  ‪ ?A‬وﺹ? وﺱ ‬