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ﺷﺮﺡ
ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻣﻘﺪﻣﺔ ﺍﻟﺸﺮﺡ
ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ
ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻣﻞ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ ،
ﻭﺑﻌﺪ :
ﻓﺒﲔ ﺃﻳﺪﻳﻨﺎ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ -ﺭﺳﺎﻟﺔ ﺛﻼﺛﺔ ﺍﻷﺻﻮﻝ -ﻭﻫﻲ ﺭﺳﺎﻟﺔ ﺟﻠﻴﻠﺔ ﳐﺘﺼﺮﺓ ﻣﺆﻳﺪﺓ
ﺑﺎﻷﺩﻟﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ .
ﻭﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﰲ ﺃﺻﻞ ﻋﻈﻴﻢ ﻣﻦ ﺃﺻﻮﻝ ﺍﻹﺳﻼﻡ ﻭﻫﻮ ﺍﻟﻌﻘﻴﺪﺓ ،ﻭﻛﺎﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻳﻬﺘﻤﻮﻥ
ﻬﺑﺬﻩ ﺍﳌﺨﺘﺼﺮﺍﺕ ﻳﺆﻟﻔﻮﻬﻧﺎ ،ﻭﻳﺘﻌﺒﻮﻥ ﻋﻠﻰ ﺍﺧﺘﺼﺎﺭﻫﺎ ﻭﻬﺗﺬﻳﺒﻬﺎ ﰒ ﳛﻔﻈﻮﻬﻧﺎ ﻟﻄﻠﺒﺘﻬﻢ ؛ ﻟﺘﺒﻘﻰ
ﺃﺻﻮﻻ ﻋﻨﺪﻫﻢ ﻭﺫﺧﲑﺓ ﻋﻨﺪﻫﻢ ﻳﺴﺘﻔﻴﺪﻭﻥ ﻣﻨﻬﺎ ﻭﻳﻔﻴﺪﻭﻥ ﻣﻨﻬﺎ .
ﻭﺍﻟﺒﺪﺍﺀﺓ ﻬﺑﺬﻩ ﺍﳌﺨﺘﺼﺮﺍﺕ ﻫﻲ ﺍﻷﺳﺎﺱ ﻟﻄﻠﺒﺔ ﺍﻟﻌﻠﻢ ،ﻓﻄﺎﻟﺐ ﺍﻟﻌﻠﻢ ﻳﺒﺪﺃ ﺑﺎﻟﺘﻌﻠﻢ ﺷﻴﺌﺎ
ﻓﺸﻴﺌﺎ ﻳﺄﺧﺬ ﻣﻦ ﻣﺒﺎﺩﺉ ﺍﻟﻌﻠﻢ ﻭﺃﺻﻮﻟﻪ ،ﻭﻳﺘﺪﺭﺝ ﻓﻴﻪ .
ﻓﻬﺬﻩ ﺍﳌﺨﺘﺼﺮﺍﺕ ﻃﺮﻳﻖ ﺍﳌﻄﻮﻻﺕ .ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻔﻬﻢ ﺍﳌﻄﻮﻻﺕ ﺇﻻ ﺑﻌﺪ ﻓﻬﻢ
(#θçΡθä. Å3≈s9uρ ﺍﳌﺨﺘﺼﺮﺍﺕ ﻭﺍﻟﺘﺪﺭﺝ ﻣﻨﻬﺎ ﺷﻴﺌﺎ ﻓﺸﻴﺌﺎ ؛ ﻭﳍﺬﺍ ﻗﺎﻟﻮﺍ ﰲ ﻣﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
{ ) (١ﺇﻥ ﺍﻟﺮﺑﺎﻧﻴﲔ ﻫﻢ ﺍﻟﺬﻳﻦ ‘∩∠∪ tβθß™â‘ô‰s? óΟçFΖä. $yϑÎ/uρ |=≈tGÅ3ø9$# tβθßϑÏk=yèè? óΟçFΖä. $yϑÎ/ z↵ÍhŠÏΨ≈−/u
ﻳﺒﺪﺅﻭﻥ ﺑﺼﻐﺎﺋﺮ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻠﻢ ﻗﺒﻞ ﻛﺒﺎﺭﻩ ،ﻳﺮﺑﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻭﻃﻼﻬﺑﻢ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺍﳌﺴﺎﺋﻞ
ﺍﻟﺼﻐﲑﺓ ﺇﱃ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻜﺒﲑﺓ ،ﻭﻫﺬﺍ ﺷﻲﺀ ﻃﺒﻴﻌﻲ ؛ ﻷﻥ ﻛﻞ ﺍﻷﺷﻴﺎﺀ ﺗﺒﺪﺃ ﻣﻦ ﺃﺻﻮﳍﺎ
ﻭﺃﺳﺎﺳﺎﻬﺗﺎ ﰒ ﺗﻜﱪ ﻭﺗﻌﻈﻢ ﺑﻌﺪ ﺫﻟﻚ .
ﻓﺄﻣﺎ ﺍﻟﺬﻱ ﻳﻬﺠﻢ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﻫﺠﻮﻣﺎ ﻣﻦ ﺃﻋﻼﻩ ،ﻓﻬﺬﺍ ﻳﺘﻌﺐ ﻭﻻ ﳛﺼﻞ ﻋﻠﻰ ﺷﻲﺀ ،
ﺑﻴﻨﻤﺎ ﺍﻟﺬﻱ ﻳﺒﺪﺃ ﻣﻦ ﺍﻷﺻﻮﻝ ﻭﻳﺘﺪﺭﺝ ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ -ﺑﺈﺫﻥ ﺍﷲ -ﻳﺴﲑ ﻣﻊ ﺍﻟﻄﺮﻳﻖ
ﺍﻟﺼﺤﻴﺢ ﻭﺍﻻﲡﺎﻩ ﺍﻟﺴﻠﻴﻢ .
٢
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
* „βr'Î/ •É9ø9$# }§øŠs9uρ 3 Ædkysø9$#uρ Ĩ$¨Ψ=Ï9 àM‹Ï%≡uθtΒ }‘Ïδ ö≅è% ( Ï'©#ÏδF{$# Çtã štΡθè=t↔ó¡o ﻗﺎﻝ ﺗﻌﺎﱃ } :
ﻫﺆﻻﺀ )(١
{ ?4 $yγÎ/≡uθö/r& ôÏΒ šVθã‹ç7ø9$# (#θè?ù&uρ 3 4†s+¨?$# ÇtΒ §É9ø9$# £Å3≈s9uρ $yδÍ‘θßγàß ÏΒ šVθãŠç6ø9$# (#θè?ù's
ﺳﺄﻟﻮﺍ ﻋﻦ ﺍﻷﻫﻠﺔ ،ﳌﺎﺫﺍ ﻳﺒﺪﺃ ﺍﳍﻼﻝ ﺻﻐﲑﺍ ﰒ ﻳﻜﱪ ﰒ ﻳﻜﱪ ﺣﱴ ﻳﺘﻜﺎﻣﻞ ﰒ ﻳﺼﻐﺮ ﺣﱴ ﻳﻌﻮﺩ
ﻫﻼﻻ ؟ ﻓﻌﺘﺐ ﺍﷲ ﻋﻠﻴﻬﻢ ،ﻭﻭﺟﻬﻬﻢ ﺃﻥ ﻳﺴﺄﻟﻮﺍ ﻋﻤﺎ ﻳﻨﻔﻌﻬﻢ ،ﻭﺃﻥ ﻳﺄﺗﻮﺍ ﺑﻴﻮﺕ ﺍﻟﻌﻠﻢ ﻣﻦ
ﺃﺑﻮﺍﻬﺑﺎ .
ﺃﻣﺎ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﺍﳍﻼﻝ ﻭﺃﺣﻮﺍﻟﻪ ﻭﺻﻐﺮﻩ ﻭﻛﱪﻩ ،ﻓﻬﺬﺍ ﻻ ﻓﺎﺋﺪﺓ ﳍﻢ ﻓﻴﻪ ،ﺑﻞ ﺍﻟﻔﺎﺋﺪﺓ ﻫﻲ
àM‹Ï%≡uθtΒ }‘Ïδ ö≅è% ﺃﻥ ﻳﺴﺄﻟﻮﺍ ﻋﻤﺎ ﳛﺘﺎﺟﻮﻥ ﺇﻟﻴﻪ ،ﻭﻫﻮ ﻣﻌﺮﻓﺔ ﻓﻮﺍﺋﺪ ﺍﻷﻫﻠﺔ ﻭﳍﺬﺍ ﻗﺎﻝ } :
ﺑﲔ ﳍﻢ ﻓﻮﺍﺋﺪﻫﺎ ،ﻭﻫﻲ ﺃﻥ ﺍﷲ ﺟﻌﻠﻬﺎ ﻣﻮﺍﻗﻴﺖ ﻟﻠﻨﺎﺱ ﻳﻌﺮﻓﻮﻥ ﻬﺑﺎ ﺍﻟﻌﺒﺎﺩﺍﺕ )(٢
{ Ĩ$¨Ψ=Ï9
٣
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻣﻘﺪﻣﺔ ﺍﳌﺆﻟﻒ
ﻗﺎﻝ ﺭﲪﻪ ﺍﷲ :ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ) ( ١
) ( ١ﺍﺑﺘﺪﺃ ﺭﲪﻪ ﺍﷲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺑﺎﻟﺒﺴﻤﻠﺔ ﺍﻗﺘﺪﺍﺀ ﺑﻜﺘﺎﺏ ﺍﷲ ﻓﺈﻥ ﺃﻭﻝ ﻣﺎ ﻳﻘﻊ
ﻋﻠﻴﻪ ﺑﺼﺮﻙ ﰲ ﺍﳌﺼﺤﻒ ﻭﻗﺒﻞ ﻛﻞ ﺳﻮﺭﺓ ﻣﻨﻪ " ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ " .
ﻓﺎﻟﺒﺪﺍﺀﺓ ﻬﺑﺎ ﰲ ﺍﻟﺮﺳﺎﺋﻞ ﻭﰲ ﺍﻟﻜﺘﺐ ﻭﰲ ﺍﳌﺆﻟﻔﺎﺕ ﺍﻗﺘﺪﺍﺀ ﺑﻜﺘﺎﺏ ﺍﷲ ، ﻭﻛﺬﻟﻚ
ﺍﻟﻨﱯ ﻛﺎﻥ ﻳﻜﺘﺒﻬﺎ ﰲ ﺃﻭﻝ ﺭﺳﺎﺋﻠﻪ ﺣﻴﻨﻤﺎ ﻳﻜﺘﺐ ﺇﱃ ﺍﻷﻣﺮﺍﺀ ﻭﺍﻟﺮﺅﺳﺎﺀ ﻭﺇﱃ ﻣﻦ ﰲ ﺃﻗﻄﺎﺭ
ﺍﻷﺭﺽ ﻳﺪﻋﻮﻫﻢ ﺇﱃ ﺍﻹﺳﻼﻡ ﻳﺒﺪﺃ ﻛﺘﺎﺑﺘﻪ ﺑـ " ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ " .
ﻭﻛﺎﻥ ﻳﻔﺘﺘﺢ ﺃﺣﺎﺩﻳﺜﻪ ﻭﻛﻼﻣﻪ ﺑـ " ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ " ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ
ﺍﻟﺒﺪﺍﺀﺓ " ﺑﺒﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ " ﺳﻨﺔ ﺍﻟﺮﺳﻮﻝ ﻛﻤﺎ ﺃﻥ ﺳﻠﻴﻤﺎﻥ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﳌﺎ
$pκš‰r'¯≈tƒ ôMs9$s% ﻛﺘﺐ ﺇﱃ ﺑﻠﻘﻴﺲ ﻣﻠﻜﺔ ﺳﺒﺄ ﺑﺪﺃ ﻛﺘﺎﺑﻪ ﺑـ " ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ " } :
(#θè=÷ès? ωr& ∩⊂⊃∪ ÉΟŠÏm§9$# Ç≈yϑôm§9$# «!$# ÉΟó¡Î0 …絯ΡÎ)uρ z≈yϑø‹n=ß™ ÏΒ …絯ΡÎ) ∩⊄∪ îΛqÌx. Ò=≈tGÏ. ¥’n<Î) u’Å+ø9é& þ’ÎoΤÎ) (#àσn=yϑø9$#
(١) { ∩⊂⊇∪ tÏϑÎ=ó¡ãΒ ’ÎΤθè?ù&uρ ¥’n?tãﻳﻨﺒﻐﻲ ﺍﻟﺒﺪﺀ ﺑـ " ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ " ﰲ ﻛﻞ ﺃﻣﺮ ﻟﻪ
ﺃﳘﻴﺔ ﻭﻛﻞ ﻣﺆﻟﻒ ﻟﻪ ﺃﳘﻴﺔ ﻭﻟﻪ ﻗﻴﻤﺔ ،ﻭﻛﻞ ﺭﺳﺎﻟﺔ .
ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺎﻟﺬﻳﻦ ﻻ ﻳﺒﺪﺀﻭﻥ ﻣﺆﻟﻔﺎﻬﺗﻢ ﻭﺭﺳﺎﺋﻠﻬﻢ ﺑـ " ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ
ﺍﻟﺮﺣﻴﻢ " ﻫﺆﻻﺀ ﺗﺮﻛﻮﺍ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﻻﻗﺘﺪﺍﺀ ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﺭﲟﺎ ﺑﺴﺒﺐ ﺫﻟﻚ ﺃﻥ ﻛﺘﺒﻬﻢ
ﻫﺬﻩ ﻭﺭﺳﺎﺋﻠﻬﻢ ﻟﻴﺲ ﻓﻴﻬﺎ ﺑﺮﻛﺔ ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﻓﺎﺋﺪﺓ ؛ ﻷﻬﻧﺎ ﺇﺫﺍ ﺧﻠﺖ ﻣﻦ " ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ
ﺍﻟﺮﺣﻴﻢ " ﻓﺈﻬﻧﺎ ﻣﱰﻭﻋﺔ ﺍﻟﻔﺎﺋﺪﺓ .
ﳌﺎﺫﺍ ﺗﺮﻛﻮﺍ " ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ " ؟ ﺇﳕﺎ ﺗﺮﻛﻮﻫﺎ ﻷﻬﻧﺎ ﺳﻨﺔ ،ﻭﻫﻢ ﻳﻨﻔﺮﻭﻥ ﻣﻦ
ﺍﻟﺴﻨﺔ ،ﺃﻭ ﻳﻘﻠﺪﻭﻥ ﻣﻦ ﻳﻨﻔﺮ ﻣﻦ ﺍﻟﺴﻨﺔ ،ﻓﻴﻨﺒﻐﻲ ﺍﻟﺘﻨﺒﻪ ﳌﺜﻞ ﻫﺬﺍ .
ﻓﻤﻌﲎ " ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ " :ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﺳﻢ ﺍﷲ .
٤
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻓﻘﻮﻟﻪ :ﺑﺴﻢ ﺍﷲ :ﺟﺎﺭ ﻭﳎﺮﻭﺭ ﻣﺘﻌﻠﻖ ﲟﺤﺬﻭﻑ ،ﺗﻘﺪﻳﺮﻩ :ﺃﺳﺘﻌﲔ ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ
ﺍﻟﺮﺣﻴﻢ ،ﺃﻭ ﺃﺑﺘﺪﺉ ﺑﺒﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﺗﱪﻛﺎ ﻬﺑﺎ ﻭﺍﺳﺘﻌﺎﻧﺔ ﺑﺎﷲ .
ﻓﻬﻲ ﻣﻄﻠﻊ ﻋﻈﻴﻢ ﻟﻠﻜﻼﻡ ﻭﻟﻠﻜﺘﺐ ﻭﺍﻟﺮﺳﺎﺋﻞ ،ﻓﺎﻹﻧﺴﺎﻥ ﻳﺴﺘﻌﲔ ﺑﺎﷲ ﰲ ﺑﺪﺍﻳﺘﻬﺎ ﻭﻳﺘﱪﻙ
ﺑﺎﲰﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .
٥
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺍﻟﺮﺳﺎﻟﺔ ﺍﻷﻭﱃ
ﺍﳌﺴﺎﺋﻞ ﺍﻷﺭﺑﻊ ﺍﻟﱵ ﺗﻀﻤﻨﺘﻬﺎ ﺳﻮﺭﺓ ﺍﻟﻌﺼﺮ
ﺍﻟﻌﻠﻢ
ﺍﻋﻠﻢ ﺭﲪﻚ ﺍﷲ ) ( ٢
) ( ٢ﻗﻮﻟﻪ :ﺍﻋﻠﻢ :ﻛﻠﻤﺔ ﺗﺸﲑ ﺇﱃ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﳌﻮﺿﻮﻉ ﻓﺈﺫﺍ ﻗﺎﻝ ﺍﻋﻠﻢ :ﻓﻤﻌﻨﺎﻩ ﺃﻥ
ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺳﻴﻠﻘﻴﻪ ﻋﻠﻴﻚ ﺃﻣﺮ ﻣﻬﻢ ،ﻓﻬﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺗﺪﻝ ﻋﻠﻰ ﺃﳘﻴﺔ ﺍﳌﻮﺿﻮﻉ ﺍﻟﱵ ﻳﺒﺪﺃ ﻬﺑﺎ
ﻓﻴﻪ .
ﻭﻣﻌﲎ ﺍﻋﻠﻢ :ﻓﻌﻞ ﺃﻣﺮ ﻣﻦ ﺍﻟﻌﻠﻢ ،ﺃﻱ ﺗﻌﻠﻢ ،ﻭﺍﻟﻌﻠﻢ :ﻫﻮ ﺇﺩﺭﺍﻙ ﺍﻟﺸﻲﺀ ﻋﻠﻰ ﻣﺎ ﻫﻮ
ﻋﻠﻴﻪ ﰲ ﺍﻟﻮﺍﻗﻊ ﺃﻭ ﺗﺼﻮﺭ ﺍﻟﺸﻲﺀ ﻋﻠﻰ ﻃﺒﻖ ﺍﻟﻮﺍﻗﻊ .
ﻭﺇﺩﺭﺍﻙ ﺍﻟﺸﻲﺀ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ﰲ ﺍﻟﻮﺍﻗﻊ ﺃﻭ ﺗﺼﻮﺭ ﺍﻟﺸﻲﺀ ﻋﻠﻰ ﺧﻼﻑ ﺍﻟﻮﺍﻗﻊ
ﻓﻬﻮ ﺍﳉﻬﻞ ﻭﻫﻮ ﺿﺪ ﺍﻟﻌﻠﻢ .
ﻗﻮﻟﻪ :ﺭﲪﻚ ﺍﷲ :ﻫﺬﺍ ﺩﻋﺎﺀ ﻟﻄﺎﻟﺐ ﺍﻟﻌﻠﻢ ،ﻓﺎﻟﺸﻴﺦ ﻳﺪﻋﻮ ﻟﻄﻠﺒﺔ ﺍﻟﻌﻠﻢ ﺑﺄﻥ ﻳﺮﲪﻬﻢ
ﺍﷲ ،ﻭﺃﻥ ﻳﻠﻘﻲ ﻋﻠﻴﻬﻢ ﺭﲪﺘﻪ -ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ -ﻓﻬﺬﺍ ﻓﻴﻪ ﺍﻟﺘﻠﻄﻒ ﻣﻦ ﺍﳌﻌﻠﻢ ﺑﺎﳌﺘﻌﻠﻢ ،
ﻭﺃﻧﻪ ﻳﺒﺪﺃ ﺑﺎﻟﻜﻼﻡ ﺍﻟﻄﻴﺐ ﻭﺍﻟﺪﻋﺎﺀ ﺍﻟﺼﺎﱀ ﺣﱴ ﻳﺆﺛﺮ ﺫﻟﻚ ﻓﻴﻪ ،ﻭﻳﻘﺒﻞ ﻋﻠﻰ ﻣﻌﻠﻤﻪ .
ﺃﻣﺎ ﺇﺫﺍ ﺑﺪﺃ ﺍﳌﻌﻠﻢ ﺑﺎﻟﻜﻼﻡ ﺍﻟﻘﺎﺳﻲ ﻭﺍﻟﻜﻼﻡ ﻏﲑ ﺍﳌﻨﺎﺳﺐ ﻓﺈﻥ ﻫﺬﺍ ﻳﻨﻔﺮﻩ ،ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻰ
ﺍﳌﻌﻠﻢ ﻭﻋﻠﻰ ﻣﻦ ﻳﺪﻋﻮ ﺇﱃ ﺍﷲ ،ﻭﻋﻠﻰ ﻣﻦ ﻳﺄﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻳﻨﻬﻰ ﻋﻦ ﺍﳌﻨﻜﺮ ﺍﻟﺘﻠﻄﻒ ﲟﻦ
ﳜﺎﻃﺒﻪ ﺑﺎﻟﺪﻋﺎﺀ ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ ﻭﺍﻟﻜﻼﻡ ﺍﻟﻠﲔ ﻓﺈﻥ ﻫﺬﺍ ﺃﺩﻋﻰ ﻟﻠﻘﺒﻮﻝ .
* Ÿ≅÷δr& (#þθä9ω≈pgéB Ÿωuρ ﺃﻣﺎ ﺍﳌﻌﺎﻧﺪ ﻭﺍﳌﻜﺎﺑﺮ ﻓﻬﺬﺍ ﻟﻪ ﺧﻄﺎﺏ ﺁﺧﺮ ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ } :
tΑÌ“Ρé&uρ $uΖøŠs9Î) tΑÌ“Ρé& ü“Ï%©!$$Î/ $¨ΖtΒ#u (#þθä9θè%uρ ( óΟßγ÷ΨÏΒ (#θßϑn=sß tÏ%©!$# ωÎ) ß|¡ômr& }‘Ïδ ÉL©9$$Î/ ωÎ) É=≈tGÅ6ø9$#
). (١) { ∩⊆∉∪ tβθßϑÎ=ó¡ãΒ …çµs9 ßøtwΥuρ Ó‰Ïn≡uρ öΝä3ßγ≈s9Î)uρ $oΨßγ≈s9Î)uρ öΝà6ö‹s9Î
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻓﺎﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﻋﺎﻧﺪﻭﺍ ﻭﻛﺎﺑﺮﻭﺍ ﻫﺆﻻﺀ ﻻ ﳜﺎﻃﺒﻮﻥ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ
õáè=øñ$#uρ tÉ)Ï≈oΨßϑø9$#uρ u‘$¤à6ø9$# ωÎγ≈y_ É<¨Ζ9$# $pκš‰r'¯≈tƒ ﺑﻞ ﳜﺎﻃﺒﻮﻥ ﲟﺎ ﻳﺮﺩﻋﻬﻢ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :
ﳚﺎﻫﺪﻭﻥ ﺑﺎﳊﺠﺔ ﻭﺍﻟﻜﻼﻡ ﻭﺍﻟﺮﺩ ﻋﻠﻴﻬﻢ ﺑﺎﻟﻐﻠﻈﺔ ﺭﺩﻋﺎ ﳍﻢ ﻭﺗﻨﻔﲑﺍ ﻟﻠﻨﺎﺱ ﻋﻨﻬﻢ ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ
ﻓﻴﻬﻢ ، (٢) { ∩∉⊂∪ $ZóŠÎ=t/ Kωöθs% öΝÎηÅ¡àΡr& þ_Îû öΝçλ°; ≅è%uρ } :ﻫﺆﻻﺀ ﳍﻢ ﺧﻄﺎﺏ ﺧﺎﺹ ؛ ﻷﻬﻧﻢ
ﺃﻫﻞ ﻋﻨﺎﺩ ﻭﻣﻜﺎﺑﺮﺓ ﻭﻻ ﻳﺮﻳﺪﻭﻥ ﺍﳊﻖ ﺑﻞ ﻳﺮﻳﺪﻭﻥ ﺗﻀﻠﻴﻞ ﺍﻟﻨﺎﺱ ﻓﻬﺆﻻﺀ ﳜﺎﻃﺒﻮﻥ ﲟﺎ ﻳﻠﻴﻖ
ﻬﺑﻢ .
ﺃﻣﺎ ﺍﻟﻄﺎﻟﺐ ﺍﳌﺴﺘﺮﺷﺪ ﻓﻬﺬﺍ ﳜﺎﻃﺐ ﺑﺎﻟﺮﻓﻖ ﻭﺍﻟﺮﲪﺔ ﻭﺍﻟﻠﻄﻒ ؛ ﻷﻧﻪ ﻳﺮﻳﺪ ﺍﳊﻖ ﻭﻳﺮﻳﺪ
ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﺎﺋﺪﺓ .
ﻗﻮﻟﻪ :ﺍﻋﻠﻢ ﺭﲪﻚ ﺍﷲ :ﺩﻋﺎﺀ ﻟﻚ ﺑﺎﻟﺮﲪﺔ ،ﻓﺈﺫﺍ ﺭﲪﻚ ﺍﷲ ﻓﺈﻧﻚ ﺗﻜﻮﻥ ﺳﻌﻴﺪﺍ ﻬﺑﺎ ﰲ
ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ .ﺇﺫﺍ ﺩﺧﻠﺖ ﰲ ﺭﲪﺔ ﺍﷲ ،ﻭﻫﺬﺍ ﺩﻋﺎﺀ ﻭﻣﻦ ﻋﺎﱂ ﺟﻠﻴﻞ ﻭﺭﺟﻞ ﺻﺎﱀ ﻳﺮﺟﻰ
ﻟﻪ ﺍﻟﻘﺒﻮﻝ ﺇﻥ ﺷﺎﺀ ﺍﷲ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﻟﻌﻠﻢ :ﻓﻬﻮ ﻣﺎ ﺯﺍﺩ ﻋﻦ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ
ﲢﺘﺎﺟﻬﺎ ﺍﻷﻣﺔ ﲟﺠﻤﻮﻋﻬﺎ ﻭﻗﺪ ﻻ ﳛﺘﺎﺟﻪ ﻛﻞ ﺃﺣﺪ ﺑﻌﻴﻨﻪ ﻣﺜﻞ ﺃﺣﻜﺎﻡ ﺍﻟﺒﻴﻊ ﻭﺃﺣﻜﺎﻡ
ﺍﳌﻌﺎﻣﻼﺕ ،ﻭﺃﺣﻜﺎﻡ ﺍﻷﻭﻗﺎﻑ ﻭﺍﳌﻮﺍﺭﻳﺚ ﻭﺍﻟﻮﺻﺎﻳﺎ ،ﻭﺃﺣﻜﺎﻡ ﺍﻷﻧﻜﺤﺔ ،ﻭﺃﺣﻜﺎﻡ
ﺍﳉﻨﺎﻳﺎﺕ ،ﻫﺬﻩ ﻻ ﺑﺪ ﻣﻨﻬﺎ ﻟﻸﻣﺔ ،ﻟﻜﻦ ﻻ ﳚﺐ ﻋﻠﻰ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺍﻷﻣﺔ ﺃﻥ ﻳﺘﻌﻠﻤﻬﺎ ﺑﻞ ﺇﺫﺍ
ﺗﻌﻠﻤﻬﺎ ﻣﻦ ﳛﺼﻞ ﺑﻪ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻛﻔﻰ ﻫﺬﺍ ؛ ﻟﻴﻘﻮﻣﻮﺍ ﲝﺎﺟﺔ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻗﻀﺎﺀ
ﻭﺇﻓﺘﺎﺀ ﻭﺗﻌﻠﻴﻢ ﻭﻏﲑ ﺫﻟﻚ ،ﻫﺬﺍ ﻳﺴﻤﻰ ﻭﺍﺟﺐ ﺍﻟﻜﻔﺎﻳﺔ ﺍﻟﺬﻱ ﺇﺫﺍ ﻗﺎﻡ ﺑﻪ ﻣﻦ ﻳﻜﻔﻲ ﺳﻘﻂ
ﺍﻹﰒ ﻋﻦ ﺍﻟﺒﺎﻗﲔ ،ﻭﺇﺫﺍ ﺗﺮﻛﻪ ﺍﳉﻤﻴﻊ ﺃﲦﻮﺍ ﲨﻴﻌﺎ .
ﻻ ﺑﺪ ﻟﻸﻣﺔ ﻣﻦ ﺃﻧﺎﺱ ﻳﺘﻌﻠﻤﻮﻥ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻷﻬﻧﻢ ﲝﺎﺟﺔ ﺇﻟﻴﻪ ؛ ﻟﻜﻦ ﻣﺎ ﻳﻘﺎﻝ ﻟﻜﻞ
ﻭﺍﺣﺪ :ﳚﺐ ﻋﻠﻴﻚ ﺃﻥ ﺗﺘﻔﻘﻪ ﰲ ﻫﺬﻩ ﺍﻷﺑﻮﺍﺏ ؛ ﻷﻧﻪ ﻗﺪ ﻻ ﻳﺘﺄﺗﻰ ﻫﺬﺍ ﻟﻜﻞ ﺃﺣﺪ ،ﻭﺇﳕﺎ
ﳜﺘﺺ ﻫﺬﺍ ﺑﺄﻫﻞ ﺍﻟﻘﺪﺭﺓ ﻭﺃﻫﻞ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻣﻦ ﺍﻷﻣﺔ ،ﻭﻷﻧﻪ ﺇﺫﺍ ﺗﻌﻠﻢ ﻫﺬﺍ ﺑﻌﺾ ﺍﻷﻣﺔ ﻗﺎﻡ
ﺑﺎﻟﻮﺍﺟﺐ ،ﲞﻼﻑ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻓﻜﻞ ﻭﺍﺣﺪ ﻣﺴﺆﻭﻝ ﻋﻨﻪ ﰲ ﻧﻔﺴﻪ ،ﻷﻧﻪ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻌﻤﻞ
ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﺇﻻ ﻋﻦ ﻋﻠﻢ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﺸﻴﺦ :ﳚﺐ ﻋﻠﻴﻨﺎ ،ﻭﱂ ﻳﻘﻞ :ﳚﺐ ﻋﻠﻰ
ﺍﳌﺴﻠﻤﲔ ،ﺃﻭ ﳚﺐ ﻋﻠﻰ ﺑﻌﻀﻬﻢ ،ﺑﻞ ﻗﺎﻝ :ﳚﺐ ﻋﻠﻴﻨﺎ ،ﺃﻱ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﺎ ﻭﺟﻮﺑﺎ
ﻋﻴﻨﻴﺎ .
ﻭﻟﻨﻌﻠﻢ ﺃﻳﻀﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﳌﺴﺎﺋﻞ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﻠﻢ ﺍﻟﺬﻱ ﳚﺐ ﻋﻠﻰ ﺍﻷﻣﺔ ﺇﻣﺎ ﻭﺟﻮﺑﺎ
ﻋﻴﻨﻴﺎ ﺃﻭ ﻛﻔﺎﺋﻴﺎ ﺃﻧﻪ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ .
ﺃﻣﺎ ﺍﻟﻌﻠﻢ ﺍﻟﺪﻧﻴﻮﻱ ﻛﻌﻠﻢ ﺍﻟﺼﻨﺎﻋﺎﺕ ﻭﺍﳊﺮﻑ ﻭﺍﳊﺴﺎﺏ ﻭﺍﻟﺮﻳﺎﺿﻴﺎﺕ ﻭﺍﳍﻨﺪﺳﺔ ،ﻓﻬﺬﺍ
ﺍﻟﻌﻠﻢ ﻣﺒﺎﺡ ﻳﺒﺎﺡ ﺗﻌﻠﻤﻪ ﻭﻗﺪ ﳚﺐ ﺇﺫﺍ ﺍﺣﺘﺎﺟﺖ ﺍﻷﻣﺔ ﺇﻟﻴﻪ ،ﳚﺐ ﻋﻠﻰ ﻣﻦ ﻳﺴﺘﻄﻴﻊ ﻟﻜﻦ ﻟﻴﺲ
ﻫﻮ ﺍﻟﻌﻠﻢ ﺍﳌﻘﺼﻮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻟﺬﻱ ﺃﺛﲎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺃﻫﻠﻪ ﻭﻣﺪﺣﻬﻢ ﻭﺍﻟﺬﻱ ﻗﺎﻝ
ﻓﻴﻪ ﺍﻟﻨﱯ } : ﺍﻟﻌﻠﻤﺎﺀ ﻭﺭﺛﺔ ﺍﻷﻧﺒﻴﺎﺀ { ) (١ﺍﳌﺮﺍﺩ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ .
) (١ﺃﺧـﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺗﻌﻠﻴﻘﺎ ﰲ ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ ،ﺑﺎﺏ :ﺍﻟﻌﻠﻢ ﻗﺒﻞ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ ،ﺑﺄﺛﺮ ﺍﳊﺪﻳﺚ ) ، ( ٦٧ﻭﺃﺑﻮ ﺩﺍﻭﺩ
) ، ( ٣٦٤١ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) ، ( ٢٢٣ﻭﺍﻟﺘﺮﻣﺬﻱ ) ( ٢٦٨٢ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻭﺃﻣﺎ ﺍﻟﻌﻠﻢ ﺍﻟﺪﻧﻴﻮﻱ ﻓﻤﻦ ﺟﻬﻠﻪ ﻓﻼ ﺇﰒ ﻋﻠﻴﻪ ،ﻭﻣﻦ ﺗﻌﻠﻤﻪ ﻓﻬﻮ ﻣﺒﺎﺡ ﻟﻪ ،ﻭﺇﺫﺍ ﻧﻔﻊ ﺑﻪ
ﺍﻷﻣﺔ ﻓﻬﻮ ﻣﺄﺟﻮﺭ ﻋﻠﻴﻪ ﻭﻣﺜﺎﺏ ﻋﻠﻴﻪ ،ﻭﻟﻮ ﻣﺎﺕ ﺍﻹﻧﺴﺎﻥ ﻭﻫﻮ ﳚﻬﻞ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﱂ ﻳﺆﺍﺧﺬ
ﻋﻠﻴﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻟﻜﻦ ﻣﻦ ﻣﺎﺕ ﻭﻫﻮ ﳚﻬﻞ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ ﺧﺼﻮﺻﺎ ﺍﻟﻌﻠﻢ ﺍﻟﻀﺮﻭﺭﻱ ﻓﺈﻧﻪ
ﻳﺴﺄﻝ ﻋﻨﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻟﻢ ﻟﻢ ﺗﺘﻌﻠﻢ ؟ ﳌﺎﺫﺍ ﻟﻢ ﺗﺴﺄﻝ ؟ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﺇﺫﺍ ﻭﺿﻊ ﰲ ﻗﱪﻩ :ﺭﰊ
ﺍﷲ ﻭﺍﻹﺳﻼﻡ ﺩﻳﲏ ﻭﻧﺒﻴﻲ ﳏﻤﺪ ﻫﺬﺍ ﻳﻨﺠﻮ ،ﻳﻘﺎﻝ ﻟﻪ :ﻣﻦ ﺃﻳﻦ ﺣﺼﻠﺖ ﻫﺬﺍ ؟ ﻳﻘﻮﻝ :
ﻗﺮﺃﺕ ﻛﺘﺎﺏ ﺍﷲ ﻭﺗﻌﻠﻤﺘﻪ .
ﺃﻣﺎ ﺍﻟﺬﻱ ﺃﻋﺮﺽ ﻋﻦ ﺫﻟﻚ ﻓﺈﻧﻪ ﺇﺫﺍ ﺳﺌﻞ ﰲ ﻗﱪﻩ ﻓﺈﻧﻪ ﻳﻘﻮﻝ :ﻫﺎﻩ ﻫﺎﻩ ﻻ ﺃﺩﺭﻱ ،ﲰﻌﺖ
ﺍﻟﻨﺎﺱ ﻳﻘﻮﻟﻮﻥ ﺷﻴﺌﺎ ﻓﻘﻠﺘﻪ ،ﻓﻬﺬﺍ ﻳﺆﺟﺞ ﻋﻠﻴﻪ ﻗﱪﻩ ﻧﺎﺭﺍ -ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ -ﻭﻳﻀﻴﻖ ﻋﻠﻴﻪ ﻓﻴﻪ
ﺣﱴ ﲣﺘﻠﻒ ﺃﺿﻼﻋﻪ ،ﻭﻳﺼﺒﺢ ﰲ ﺣﻔﺮﺓ ﻣﻦ ﺣﻔﺮ ﺍﻟﻨﺎﺭ ؛ ﻷﻧﻪ ﻣﺎ ﺩﺭﻯ ﻭﻻ ﺗﻼ ﻓﻴﻘﺎﻝ ﻟﻪ :
ﻓﻬﻮ ﱂ ﻳﺘﻌﻠﻢ ﻭﱂ ﻳﻘﺘﺪ ﺑﺄﻫﻞ ﺍﻟﻌﻠﻢ ، )(٢) (١
} ﻻ ﺩﺭﻳﺖ ﻭﻻ ﺗﻠﻴﺖ ) ﺃﻭ ﻻ ﺗﻠﻮﺕ ( {
ﻭﺇﳕﺎ ﻫﻮ ﺿﺎﺋﻊ ﰲ ﺣﻴﺎﺗﻪ ،ﻓﻬﺬﺍ ﺍﻟﺬﻱ ﻳﺆﻭﻝ ﺇﱃ ﺍﻟﺸﻘﺎﺀ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ .
ﻓﻘﻮﻟﻪ :ﺍﻟﻌﻠﻢ :ﻫﺬﺍ ﻫﻮ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ ﺍﳌﻄﻠﻮﺏ ﻣﻨﺎ ﲨﺎﻋﺔ ﻭﺃﻓﺮﺍﺩﺍ ،ﻭﻫﻮ ﻣﻌﺮﻓﺔ ﺍﷲ
ﺑﺄﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ ،ﻭﻣﻌﺮﻓﺔ ﺣﻘﻪ ﻋﻠﻴﻨﺎ ﻭﻫﻮ ﻋﺒﺎﺩﺗﻪ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ،ﻓﺄﻭﻝ ﻣﺎ ﳚﺐ ﻋﻠﻰ
ﺍﻟﻌﺒﺪ ﻫﻮ ﻣﻌﺮﻓﺔ ﺭﺑﻪ ﻭﻛﻴﻒ ﻳﻌﺒﺪﻩ .
) (١ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻨﺎﺋﺰ ) ، (١٢٧٣ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ ) ، (٢٠٥١ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٧٥١ﺃﲪﺪ ). (١٢٦/٣
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﳐﺘﺼﺮﺍ ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ) ، ( ١٣٣٨ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﳐﺘﺼﺮﺍ ﺃﻳﻀﺎ ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ) ، ( ٢٨٧٠
ﻭﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ﺍﻟﻄﻮﻳﻞ ) . ( ٤٧٥٣
١١
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
١٢
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
١٣
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺑﺎﻷﺩﻟـﺔ ) ( ٧
) ( ٧ﻗﻮﻟﻪ :ﺑﺎﻷﺩﻟﺔ :ﻻ ﺑﺎﻟﺘﻘﻠﻴﺪ ﻭﺇﳕﺎ ﺑﺎﻷﺩﻟﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﻣﻦ ﺍﻟﺴﻨﺔ ﻫﺬﺍ ﻫﻮ ﺍﻟﻌﻠﻢ .
ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ ﺍﻟﻜﺎﻓﻴﺔ ﺍﻟﺸﺎﻓﻴﺔ :
) ( ٧ﻗﻮﻟﻪ :ﺑﺎﻷﺩﻟﺔ :ﻻ ﺑﺎﻟﺘﻘﻠﻴﺪ ﺍﻟﻌﻠـــﻢ ﻗـﺎﻝ ﺍﷲ ﻗـﺎﻝ ﺭﺳـﻮﻟﻪ
ﻭﺇﳕﺎ ﺑﺎﻷﺩﻟﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﻣﻦ ﺍﻟﺴﻨﺔ ﻫﺬﺍ ﻫﻮ ﻣـﺎ ﺍﻟﻌـﻠﻢ ﻧﺼـﺒﻚ ﻟﻠﺨﻼﻑ ﺳﻔﺎﻫﺔ
ﻫﺬﺍ ﻫﻮ ﺍﻟﻌﻠﻢ ،ﺍﻟﻌﻠﻢ ﻫﻮ ﻋﻠﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﺃﻣﺎ ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻬﻲ ﺗﺸﺮﺡ ﻭﺗﻮﺿﺢ
ﻓﻘﻂ ﻛﻼﻡ ﺍﷲ ﻭﻛﻼﻡ ﺭﺳﻮﻟﻪ ﻭﻗﺪ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺃﻭ ﰲ ﺑﻌﻀﻬﻤﺎ ﺧﻄﺄ ،ﻭﺍﻷﺩﻟﺔ ﻟﻴﺴﺖ
ﻛﻼﻡ ﺍﻟﻌﻠﻤﺎﺀ ﺇﳕﺎ ﺍﻷﺩﻟﺔ ﻫﻲ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ،ﻭﺃﻣﺎ ﻛﻼﻡ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻬﻮ
ﺷﺎﺭﺡ ﻭﻣﻮﺿﺢ ﻭﻣﺒﲔ ﻟﺬﻟﻚ ﻻ ﺃﻧﻪ ﺩﻟﻴﻞ ﰲ ﻧﻔﺴﻪ .
ﻫﺬﻩ ﻫﻲ ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ ﻭﻫﻲ ﺍﻷﺳﺎﺱ ،ﺑﺪﺃ ﻬﺑﺎ ﺍﻟﺸﻴﺦ -ﺭﲪﻪ ﺍﷲ -ﻷﻬﻧﺎ ﻫﻲ ﺍﻷﺳﺎﺱ
ﻭﺇﳕﺎ ﻳﺒﺪﺃ ﺑﺎﻟﻌﻘﻴﺪﺓ ﻭﺑﺎﻷﺳﺎﺱ ﺑﺎﻟﺘﻌﻠﻢ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻳﺒﺪﺃ ﺑﺎﻟﻌﻘﻴﺪﺓ ﻷﻬﻧﺎ ﻫﻲ
ﺍﻷﺻﻞ ﻭﻫﻲ ﺍﻷﺳﺎﺱ .
١٤
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺍﻟﻌﻤﻞ ﺑﺎﻟﻌﻠﻢ
ﺍﻟﺜﺎﻧﻴﺔ :ﺍﻟﻌﻤﻞ ﺑﻪ ) ( ٨
) ( ٨ﻗﻮﻟﻪ :ﺍﻟﻌﻤﻞ ﺑﻪ :ﺃﻱ ﺑﺎﻟﻌﻠﻢ ﻷﻧﻪ ﻻ ﻳﻜﻔﻲ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻌﻠﻢ ﻭﻳﺘﻌﻠﻢ ﺑﻞ ﻻ ﺑﺪ ﺃﻥ
ﻳﻌﻤﻞ ﺑﻌﻠﻤﻪ ،ﻓﺎﻟﻌﻠﻢ ﺑﺪﻭﻥ ﻋﻤﻞ ﺇﳕﺎ ﻫﻮ ﺣﺠﺔ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ،ﻓﻼ ﻳﻜﻮﻥ ﺍﻟﻌﻠﻢ ﻧﺎﻓﻌﺎ ﺇﻻ
ﺑﺎﻟﻌﻤﻞ ،ﺃﻣﺎ ﻣﻦ ﻋﻠﻢ ﻭﱂ ﻳﻌﻤﻞ ﻓﻬﺬﺍ ﻣﻐﻀﻮﺏ ﻋﻠﻴﻪ ؛ ﻷﻧﻪ ﻋﺮﻑ ﺍﳊﻖ ﻭﺗﺮﻛﻪ ﻋﻠﻰ
ﺑﺼﲑﺓ .
ﻭﺍﻟﻨﺎﻇﻢ ﻳﻘﻮﻝ :
ﻣﻌــﺬﺏ ﻣــﻦ ﻗــﺒﻞ ﻋــﺒﺎﺩ ﺍﻟﻮﺛــﻦ ﻭﻋـــﺎﱂ ﺑﻌـــﻠﻤﻪ ﱂ ﻳﻌﻤﻠـــﻦ
ﻭﻫﺬﺍ ﻣﺬﻛﻮﺭ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ } :ﺇﻥ ﻣﻦ ﺃﻭﻝ ﻣﻦ ﺗﺴﻌﺮ ﻬﺑﻢ ﺍﻟﻨﺎﺭ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،
ﻋﺎﱂ ﱂ ﻳﻌﻤﻞ ﺑﻌﻠﻤﻪ { ) (١ﺍﻟﻌﻠﻢ ﻣﻘﺮﻭﻥ ﺑﺎﻟﻌﻤﻞ ،ﻭﺍﻟﻌﻤﻞ ﻫﻮ ﲦﺮﺓ ﺍﻟﻌﻠﻢ ،ﻓﻌﻠﻢ ﺑﻼ ﻋﻤﻞ
ﻛﺸﺠﺮﺓ ﺑﻼ ﲦﺮ ،ﻻ ﻓﺎﺋﺪﺓ ﻓﻴﻬﺎ ،ﻭﺍﻟﻌﻠﻢ ﺇﳕﺎ ﺃﻧﺰﻝ ﻣﻦ ﺃﺟﻞ ﺍﻟﻌﻤﻞ .
ﻛﻤﺎ ﺃﻥ ﺍﻟﻌﻤﻞ ﺑﺪﻭﻥ ﻋﻠﻢ ﻳﻜﻮﻥ ﻭﺑﺎﻻ ﻭﺿﻼﻻ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ،ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻌﻤﻞ
ﺑﺪﻭﻥ ﻋﻠﻢ ﻓﺈﻥ ﻋﻤﻠﻪ ﻭﺑﺎﻝ ﻭﺗﻌﺐ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ،ﻗﺎﻝ } : ﻣﻦ ﻋﻤﻞ ﻋﻤﻼ ﻟﻴﺲ ﻋﻠﻴﻪ
ﺃﻣﺮﻧﺎ ﻓﻬﻮ ﺭﺩ { ). (٣) (٢
) (١ﺃﺧـﺮﺟﻪ ﺍﻟـﺘﺮﻣﺬﻱ ) ( ٢٣٨٢ﻭﻫـﻮ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﻭﻓﻴﻪ " :ﺃﻭﻟﺌﻚ ﺍﻟﺜﻼﺛﺔ ﺃﻭﻝ ﺧﻠﻖ ﺍﷲ ﺗﺴﻌﺮ ﻬﺑﻢ ﺍﻟﻨﺎﺭ ﻳﻮﻡ
ﺍﻟﻘﻴﺎﻣﺔ " ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .
) (٢ﺍﻟـﺒﺨﺎﺭﻱ ﺍﻟﺼﻠﺢ ) ، (٢٥٥٠ﻣﺴﻠﻢ ﺍﻷﻗﻀﻴﺔ ) ، (١٧١٨ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٠٦ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )، (١٤
ﺃﲪﺪ ). (٢٥٦/٦
) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺗﻌﻠﻴﻘﺎ ﻗﺒﻞ ﺍﳊﺪﻳﺚ ) ، ( ٧٣٥٠ﻭﻣﺴﻠﻢ ) (١٧١٨) (١٨ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ،
ﻭﺃﺧـﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ) ، (٢٦٩٧ﻭﻣﺴﻠﻢ ) (١٧١٨) (١٧ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ،ﻗﺎﻟﺖ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ "
ﻣﻦ ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭﺩ " .
١٥
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
|Môϑyè÷Ρr& tÏ%©!$# xÞ≡uÅÀ ∩∉∪ tΛÉ)tGó¡ßϑø9$# xÞ≡uÅ_Ç9$# $tΡω÷δ$# ﻭﳍﺬﺍ ﻧﻘﺮﺃ ﰲ ﺍﻟﻔﺎﲢﺔ ﰲ ﻛﻞ ﺭﻛﻌﺔ }
١٦
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﻌﻠﻢ
ﺍﻟﺜﺎﻟﺜﺔ :ﺍﻟﺪﻋﻮﺓ ﺇﻟﻴﻪ ) ( ٩
) ( ٩ﻗﻮﻟﻪ :ﺍﻟﺪﻋﻮﺓ ﺇﻟﻴﻪ ،ﺃﻱ ﻻ ﻳﻜﻔﻲ ﺃﻥ ﻳﺘﻌﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻭﻳﻌﻤﻞ ﰲ ﻧﻔﺴﻪ ،ﻭﻻ
ﻳﺪﻋﻮ ﺇﱃ ﺍﷲ ﺑﻞ ﻻ ﺑﺪ ﺃﻥ ﻳﺪﻋﻮ ﻏﲑﻩ ﻓﻴﻜﻮﻥ ﻧﺎﻓﻌﺎ ﻟﻨﻔﺴﻪ ﻭﻧﺎﻓﻌﺎ ﻟﻐﲑﻩ ،ﻭﻷﻥ ﻫﺬﺍ
ﺍﻟﻌﻠﻢ ﺃﻣﺎﻧﺔ ،ﻟﻴﺲ ﲟﻠﻚ ﻟﻚ ﲣﺘﺰﻧﻪ ﻭﲢﺮﻡ ﺍﻟﻨﺎﺱ ﻣﻨﻪ ،ﻭﺍﻟﻨﺎﺱ ﲝﺎﺟﺔ ﺇﻟﻴﻪ ،ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻴﻚ
ﺍﻟﺘﺒﻠﻴﻎ ﻭﺍﻟﺒﻴﺎﻥ ﻭﺩﻋﻮﺓ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳋﲑ ،ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﲪﻠﻚ ﺍﷲ ﺇﻳﺎﻩ ﻟﻴﺲ ﻭﻗﻔﺎ ﻋﻠﻴﻚ ؛
ﻭﺇﳕﺎ ﻫﻮ ﻟﻚ ﻭﻟﻐﲑﻙ ،ﻓﻼ ﲢﺘﻜﺮﻩ ﻋﻠﻰ ﻧﻔﺴﻚ ﻭﲤﻨﻊ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ ،ﺑﻞ ﻻ ﺑﺪ ﻣﻦ
…絨Ζä⊥ÍhŠu;çFs9 |=≈tGÅ3ø9$# (#θè?ρé& tÏ%©!$# t,≈sVŠÏΒ ª!$# x‹s{r& øŒÎ)uρ ﺗﺒﻠﻴﻐﻪ ﻭﻻ ﺑﺪ ﻣﻦ ﺑﻴﺎﻧﻪ ﻟﻠﻨﺎﺱ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :
ﺃﺗﺒﺎﻋﻪ ،ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻓﻤﻦ ﱂ ﻳﺪﻉ ﻭﻫﻮ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻟﺪﻋﻮﺓ ﻭﻋﻨﺪﻩ
ﻭﻛﺘﻤﻪ ،ﻓﺈﻧﻪ ﻳﻠﺠﻢ ﺑﻠﺠﺎﻡ ﻣﻦ ﻧﺎﺭ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ ). (٣
١٧
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
١٨
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
(#θè=Ïϑtãuρ (#θãΖtΒ#u tÏ%©!$# ωÎ) ∩⊄∪ Aô£äz ’Å∀s9 z≈|¡ΣM}$# ¨βÎ) ∩⊇∪ ÎóÇyèø9$#uρ ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
) ( ١١ )(١
{ ∩⊂∪ Îö9¢Á9$$Î/ (#öθ|¹#uθs?uρ Èd,ysø9$$Î/ (#öθ|¹#uθs?uρ ÏM≈ysÎ=≈¢Á9$#
)( ٢
{ ∩⊂∪ Îö9¢Á9$$Î/ (#öθ|¹#uθs?uρ Èd,ysø9$$Î/
ﻫﺬﻩ ﻫﻲ ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ :ﺍﻟﻌﻠﻢ ،ﻷﻥ ﺍﻹﳝﺎﻥ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﻌﻠﻢ ﻭﻫﻮ ﻣﻌﺮﻓﺔ ﺍﷲ
ﻭﻣﻌﺮﻓﺔ ﻧﺒﻴﻪ ،ﻭﻣﻌﺮﻓﺔ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺑﺎﻷﺩﻟﺔ .
ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ،ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻌﻠﻢ .
ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﻭﺗﻮﺍﺻﻮﺍ ﺑﺎﳊﻖ ،ﻓﻬﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ .
ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ :ﻭﺗﻮﺍﺻﻮﺍ ﺑﺎﻟﺼﱪ ﻋﻠﻰ ﺍﻷﺫﻯ ﰲ ﺳﺒﻴﻞ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ .
ﻓﻘﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ . (٣) { ∩⊇∪ ÎóÇyèø9$#uρ } :
ﺍﻟﻮﺍﻭ :ﻭﺍﻭ ﺍﻟﻘﺴﻢ ،ﻭﺍﻟﻌﺼﺮ ﺍﺳﻢ ﻣﻘﺴﻢ ﺑﻪ ﳎﺮﻭﺭ ﻭﻋﻼﻣﺔ ﺟﺮﻩ ﺍﻟﻜﺴﺮﺓ ﻭﺍﳌﺮﺍﺩ ﺑﻪ
ﺍﻟﻮﻗﺖ ﻭﺍﻟﺰﻣﺎﻥ .
ﺃﻗﺴﻢ ﺍﷲ -ﺗﻌﺎﱃ -ﺑﺎﻟﺰﻣﺎﻥ ﻭﺍﻟﻮﻗﺖ ﻭﻫﻮ ﳐﻠﻮﻕ ،ﻭﺍﷲ -ﺟﻞ ﻭﻋﻼ -ﻳﻘﺴﻢ ﲟﺎ ﺷﺎﺀ
ﻣﻦ ﺍﳋﻠﻖ ،ﻭﺍﳌﺨﻠﻮﻕ ﻻ ﻳﻘﺴﻢ ﺇﻻ ﺑﺎﷲ ،ﻭﺍﷲ ﻻ ﻳﻘﺴﻢ ﺇﻻ ﺑﺸﻲﺀ ﻟﻪ ﺃﳘﻴﺔ ،ﻭﻓﻴﻪ ﺁﻳﺔ ﻣﻦ
ﺁﻳﺎﺗﻪ -ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ -ﻓﻬﺬﺍ ﺍﻟﺰﻣﺎﻥ ﻓﻴﻪ ﻋﱪﺓ ﻭﻟﻪ ﺃﳘﻴﺔ ،ﻭﻟﺬﻟﻚ ﺃﻗﺴﻢ ﺍﷲ ﺑﺎﻟﻌﺼﺮ ،
ﻭﺑﺎﻟﻠﻴﻞ ﺇﺫﺍ ﻳﻐﺸﻰ ،ﻭﺃﻗﺴﻢ ﺑﺎﻟﻀﺤﻰ .
١٩
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﺃﻣﺎ ﺍﳌﺨﻠﻮﻕ ﻓﺈﻧﻪ ﻻ ﻳﻘﺴﻢ ﺇﻻ ﺑﺎﷲ ،ﻭﻻ ﳚﻮﺯ ﻟﻨﺎ ﺃﻥ ﳓﻠﻒ ﺑﻐﲑ ﺍﷲ ،ﻗﺎﻝ } : ﻣﻦ
ﺣﻠﻒ ﺑﻐﲑ ﺍﷲ ﻓﻘﺪ ﻛﻔﺮ ﺃﻭ ﺃﺷﺮﻙ { ) ، (٢) (١ﻭﻗﺎﻝ } :ﻣﻦ ﻛﺎﻥ ﺣﺎﻟﻔﺎ ﻓﻠﻴﺤﻠﻒ ﺑﺎﷲ ﺃﻭ
ﻟﻴﺼﻤﺖ { ). (٤) (٣
ﻓﺎﷲ ﻳﻘﺴﻢ ﲟﺎ ﺷﺎﺀ ﻭﻻ ﻳﻘﺴﻢ ﺇﻻ ﲟﺎ ﻟﻪ ﺃﳘﻴﺔ ﻭﻓﻴﻪ ﻋﱪﺓ ،ﻣﺎ ﻫﻲ ﺍﻟﻌﱪﺓ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ؟
ﺍﻟﻌﱪ ﻋﻈﻴﻤﺔ ﺗﻌﺎﻗﺐ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ،ﻭﺗﻘﺎﺭﺿﻬﻤﺎ ،ﻫﺬﺍ ﻳﺄﺧﺬ ﻣﻦ ﻫﺬﺍ ،ﻭﻫﺬﺍ ﻳﺄﺧﺬ ﻣﻦ
ﻫﺬﺍ ،ﻳﻄﻮﻝ ﻫﺬﺍ ،ﻭﻳﻘﺼﺮ ﻫﺬﺍ ،ﺗﻌﺎﻗﺒﻬﻤﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻌﺠﻴﺐ ﺍﻟﺬﻱ ﻻ ﻳﺘﺨﻠﻒ ﻭﻻ
ﻳﺘﻐﲑ .
ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﻗﺪﺭﺓ ﺍﷲ -ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ، -ﰒ ﻣﺎ ﳚﺮﻱ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻣﻦ ﺍﳊﻮﺍﺩﺙ
ﻭﺍﻟﻜﻮﺍﺭﺙ ﻭﻣﻦ ﺍﳌﺼﺎﺋﺐ ﻭﻣﻦ ﺍﻟﻨﻌﻢ ﻭﻣﻦ ﺍﳋﲑﺍﺕ ،ﻣﺎ ﳚﺮﻱ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻫﺬﺍ ﻣﻦ
Ÿ≅øŠ©9$# Ÿ≅yèy_ “Ï%©!$# uθèδuρ ﺍﻟﻌﱪ ،ﻭﻛﺬﻟﻚ ﻓﺈﻥ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﳎﺎﻝ ﻟﻠﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻗﺎﻝ ﺗﻌﺎﱃ } :
yŠ#u‘r& ÷ρr& t2¤‹tƒ βr& yŠ#u‘r& ôyϑÏj9 ،ﺃﻱ ﻳﺘﻌﺎﻗﺒﺎﻥ ﳜﻠﻒ ﻫﺬﺍ ﻫﺬﺍ } : )(٥
{ Zπxù=Åz u‘$yγ¨Ψ9$#uρ
) (١ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ ) ، (١٥٣٥ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ ) ، (٣٢٥١ﺃﲪﺪ ). (٦٩/٢
) (٢ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ) ، (٣٢٥١ﻭﺍﻟﺘﺮﻣﺬﻱ ) (١٥٣٥ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .
) (٣ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺸﻬﺎﺩﺍﺕ ) ، (٢٥٣٣ﻣﺴﻠﻢ ﺍﻷﳝﺎﻥ ) ، (١٦٤٦ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ ) ، (١٥٣٤ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﳝﺎﻥ
ﻭﺍﻟﻨﺬﻭﺭ ) ، (٣٢٤٩ﺃﲪﺪ ) ، (٧/٢ﻣﺎﻟﻚ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ ) ، (١٠٣٧ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ ). (٢٣٤١
) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ، (٦١٠٨ﻭﻣﺴﻠﻢ ) (٣) (١٦٤٦ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .
) (٥ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ﺁﻳﺔ . ٦٢ :
) (٦ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ﺁﻳﺔ . ٦٢ :
٢٠
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻣﺎ ﻫﻮ ﺟﻮﺍﺏ ﺍﻟﻘﺴﻢ ؟ ﻫﻮ ﻗﻮﻟﻪ { ∩⊄∪ Aô£äz ’Å∀s9 z≈|¡ΣM}$# ¨βÎ)} :ﺍﻹﻧﺴﺎﻥ ﲨﻴﻊ ﺑﲏ ﺁﺩﻡ
ﱂ ﻳﺴﺘﺜﻦ ﺃﺣﺪﺍ ﻻ ﺍﳌﻠﻮﻙ ﻭﻻ ﺍﻟﺮﺅﺳﺎﺀ ،ﻭﻻ ﺍﻷﻏﻨﻴﺎﺀ ،ﻭﻻ ﺍﻟﻔﻘﺮﺍﺀ ،ﻭﻻ ﺍﻷﺣﺮﺍﺭ ،ﻭﻻ
ﺍﻟﻌﺒﻴﺪ ،ﻭﻻ ﺍﻟﺬﻛﻮﺭ ﻭﻻ ﺍﻹﻧﺎﺙ .ﻓـ " ﺃﻝ " ﰲ ﺍﻹﻧﺴﺎﻥ ﻟﻼﺳﺘﻐﺮﺍﻕ ،ﻛﻞ ﺑﲏ ﺁﺩﻡ ﰲ
ﺧﺴﺮ ؛ ﺃﻱ ﰲ ﺧﺴﺎﺭﺓ ﻭﻫﻼﻙ ﺇﺫﺍ ﺿﻴﻌﻮﺍ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺍﻟﺜﻤﲔ ،ﻭﺍﺳﺘﻌﻤﻠﻮﻩ ﰲ ﻣﻌﺼﻴﺔ ﺍﷲ ،
ﻭﻓﻴﻤﺎ ﻳﻀﺮﻫﻢ .
ﻭﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻫﻮ ﺭﺧﻴﺺ ﻋﻨﺪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﻄﻮﻝ ﻋﻠﻴﻬﻢ ﺍﻟﻮﻗﺖ ﳝﻠﻮﻥ
ﻭﻳﻘﻮﻟﻮﻥ :ﻧﺮﻳﺪ ﻗﺘﻞ ﺍﻟﻮﻗﺖ ،ﻳﺄﺗﻮﻥ ﺑﺎﳌﻠﻬﻴﺎﺕ ،ﺃﻭ ﻳﺴﺎﻓﺮﻭﻥ ﻟﻠﺨﺎﺭﺝ ﻟﻘﻀﺎﺀ ﺍﻟﻌﻄﻠﺔ
ﻭﺍﻟﻮﻗﺖ ،ﺃﻭ ﻳﻀﺤﻜﻮﻥ ﻭﳝﺰﺣﻮﻥ ﻟﻘﻄﻊ ﺍﻟﻮﻗﺖ ،ﻓﻬﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻗﻄﻌﻮﻩ ﻭﺿﻴﻌﻮﻩ ﺳﻴﻜﻮﻥ
ﺧﺴﺎﺭﺓ ﻭﻧﺪﺍﻣﺔ ﻋﻠﻴﻬﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﻫﻮ ﻣﺼﺪﺭ ﺳﻌﺎﺩﻬﺗﻢ ﻟﻮ ﺣﺎﻓﻈﻮﺍ ﻋﻠﻴﻪ .
ﻓﺠﻤﻴﻊ ﺑﲏ ﺁﺩﻡ ﰲ ﺧﺴﺎﺭﺓ ﻭﻫﻼﻙ ﺇﻻ ﻣﻦ ﺍﺗﺼﻒ ﺑﺄﺭﺑﻊ ﺻﻔﺎﺕ ﻫﻲ :ﺍﻟﻌﻠﻢ ،
ﻭﺍﻟﻌﻤﻞ ،ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ،ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻷﺫﻯ .
ﻓﻤﻦ ﺍﺗﺼﻒ ﻬﺑﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺍﻷﺭﺑﻊ ﳒﻰ ﻣﻦ ﻫﺬﻩ ﺍﳋﺴﺎﺭﺓ .
ﻭﻻ ﳝﻜﻦ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺇﻻ ﺑﺎﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻫﻮ ﻣﻌﺮﻓﺔ ﺍﷲ .
ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ :ﺃﻱ ﻋﻤﻠﻮﺍ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻣﻦ ﻭﺍﺟﺒﺎﺕ ﻭﻣﺴﺘﺤﺒﺎﺕ ،ﻓﺎﺳﺘﻐﻠﻮﺍ
ﻭﻗﺘﻬﻢ ﺑﻌﻤﻞ ﺍﻟﺼﺎﳊﺎﺕ ﲟﺎ ﻳﻔﻴﺪﻫﻢ ﰲ ﺩﻳﻨﻬﻢ ﻭﺩﻧﻴﺎﻫﻢ ،ﺣﱴ ﺍﻟﻌﻤﻞ ﻟﻠﺪﻧﻴﺎ ﻓﻴﻪ ﺧﲑ ﻭﻓﻴﻪ ﺃﺟﺮ
ﺇﺫﺍ ﻗﺼﺪ ﺑﻪ ﺍﻻﺳﺘﻌﺎﻧﺔ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ ،ﻓﻜﻴﻒ ﺑﺎﻟﻌﻤﻞ ﻟﻶﺧﺮﺓ ،ﺍﳌﻬﻢ ﺃﻧﻚ ﻻ ﺗﻀﻴﻊ ﺍﻟﻮﻗﺖ ﺑﻞ
ﺗﺴﺘﻌﻤﻠﻪ ﰲ ﺷﻲﺀ ﻳﻔﻴﺪﻙ ﻭﻳﻨﻔﻌﻚ .
ﻭﺗﻮﺍﺻﻮﺍ ﺑﺎﳊﻖ :ﺃﻣﺮﻭﺍ ﺑﺎﳌﻌﺮﻭﻑ ،ﻭﻬﻧﻮﺍ ﻋﻦ ﺍﳌﻨﻜﺮ ،ﻭﺩﻋﻮﺍ ﺇﱃ ﺍﷲ ﻭﻋﻠﻤﻮﺍ ﺍﻟﻌﻠﻢ
ﺍﻟﻨﺎﻓﻊ ،ﻭﻧﺸﺮﻭﺍ ﺍﻟﻌﻠﻢ ﻭﺍﳋﲑ ﰲ ﺍﻟﻨﺎﺱ ﺃﺻﺒﺤﻮﺍ ﺩﻋﺎﺓ ﺇﱃ ﺍﷲ .
ﻭﺗﻮﺍﺻﻮﺍ ﺑﺎﻟﺼﱪ :ﺻﱪﻭﺍ ﻋﻠﻰ ﻣﺎ ﻳﻨﺎﳍﻢ ،ﻭﺍﻟﺼﱪ ﰲ ﺍﻟﻠﻐﺔ :ﺍﳊﺒﺲ ،ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﻫﻨﺎ :
ﺣﺒﺲ ﺍﻟﻨﻔﺲ ﻋﻠﻰ ﻃﺎﻋﺔ ﺍﷲ ،ﻭﻫﻮ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ :
ﺍﻷﻭﻝ :ﺻﱪ ﻋﻠﻰ ﻃﺎﻋﺔ ﺍﷲ .
٢١
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﺍﻟﺜﺎﱐ :ﺻﱪ ﻋﻦ ﳏﺎﺭﻡ ﺍﷲ .
ﺍﻟﺜﺎﻟﺚ :ﺻﱪ ﻋﻠﻰ ﺃﻗﺪﺍﺭ ﺍﷲ .
ﻓﺎﻷﻭﻝ :ﺻﱪ ﻋﻠﻰ ﻃﺎﻋﺔ ﺍﷲ ،ﻷﻥ ﺍﻟﻨﻔﺲ ﺗﺮﻳﺪ ﺍﻟﻜﺴﻞ ﻭﺗﺮﻳﺪ ﺍﻟﺮﺍﺣﺔ ،ﻓﻼ ﺑﺪ ﺃﻥ
ﻳﺼﱪﻫﺎ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ ﻭﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻭﻋﻠﻰ ﺍﻟﺼﻴﺎﻡ ﻭﻋﻠﻰ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺇﻥ
ﻛﺎﻧﺖ ﺗﻜﺮﻩ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ،ﻳﺼﱪﻫﺎ ﻭﳛﺒﺴﻬﺎ ﻋﻠﻰ ﻃﺎﻋﺔ ﺍﷲ .
ﻭﺍﻟﺜﺎﱐ :ﺻﱪ ﻋﻠﻰ ﳏﺎﺭﻡ ﺍﷲ ،ﺍﻟﻨﻔﺲ ﺗﺮﻳﺪ ﺍﶈﺮﻣﺎﺕ ﻭﺍﻟﺸﻬﻮﺍﺕ ،ﲤﻴﻞ ﺇﻟﻴﻬﺎ ﻭﺗﱰﻉ
ﺇﻟﻴﻬﺎ ،ﻓﻼ ﺑﺪ ﺃﻥ ﻳﺮﺑﻄﻬﺎ ﻭﳛﺒﺴﻬﺎ ﻋﻦ ﺍﶈﺮﻣﺎﺕ ،ﻭﻫﺬﺍ ﳛﺘﺎﺝ ﺇﱃ ﺻﱪ ،ﻭﻟﻴﺲ ﻣﻦ ﺍﻟﺴﻬﻞ
ﻣﻨﻊ ﺍﻟﻨﻔﺲ ﻋﻦ ﺍﻟﺸﻬﻮﺍﺕ ﺍﶈﺮﻣﺔ ،ﻣﻦ ﻟﻴﺲ ﻋﻨﺪﻩ ﺻﱪ ﻓﺈﻥ ﻧﻔﺴﻪ ﺗﺘﻐﻠﺐ ﻋﻠﻴﻪ ﻭﲡﻨﺢ ﺇﱃ
ﺍﶈﺮﻣﺎﺕ .
ﺍﻟﺜﺎﻟﺚ :ﺍﻟﺼﱪ ﻋﻠﻰ ﺃﻗﺪﺍﺭ ﺍﷲ ﺍﳌﺆﳌﺔ :ﺍﳌﺼﺎﺋﺐ ﺍﻟﱵ ﺗﺼﻴﺐ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻣﻮﺕ ﻗﺮﻳﺐ ،
ﺃﻭ ﺿﻴﺎﻉ ﻣﺎﻝ ،ﺃﻭ ﻣﺮﺽ ﻳﺼﻴﺐ ﺍﻹﻧﺴﺎﻥ ،ﻻ ﺑﺪ ﺃﻥ ﻳﺼﱪ ﻋﻠﻰ ﻗﻀﺎﺀ ﺍﷲ ﻭﻗﺪﺭﻩ ﻻ ﳚﺰﻉ
ﻭﻻ ﻳﺘﺴﺨﻂ ﺑﻞ ﳛﺒﺲ ﺍﻟﻠﺴﺎﻥ ﻋﻦ ﺍﻟﻨﻴﺎﺣﺔ ﻭﺍﻟﺘﺴﺨﻂ ﻭﳛﺒﺲ ﺍﻟﻨﻔﺲ ﻋﻦ ﺍﳉﺰﻉ ،ﻭﳛﺒﺲ
ﺍﳉﻮﺍﺭﺡ ﻋﻦ ﻟﻄﻢ ﺍﳋﺪﻭﺩ ﻭﺷﻖ ﺍﳉﻴﻮﺏ .ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﳌﺼﺎﺋﺐ .
ﺃﻣﺎ ﺍﳌﻌﺎﺋﺐ ﻓﻼ ﻳﺼﱪ ﻋﻠﻴﻬﺎ ﺑﻞ ﻳﺘﻮﺏ ﺇﱃ ﺍﷲ ﻭﻳﻨﻔﺮ ﻣﻨﻬﺎ ؛ ﻭﻟﻜﻦ ﻋﻨﺪ ﺍﳌﺼﺎﺋﺐ ﺍﻟﱵ ﻻ
ﺩﺧﻞ ﻟﻚ ﻓﻴﻬﺎ ،ﺑﻞ ﻫﻲ ﻣﻦ ﺍﷲ ﻗﺪﺭﻫﺎ ﻋﻠﻴﻚ ﺍﺑﺘﻼﺀ ﻭﺍﻣﺘﺤﺎﻧﺎ ﺃﻭ ﻋﻘﻮﺑﺔ ﻟﻚ ﻋﻠﻰ
ö/ä3ƒÏ‰÷ƒr& ôMt6|¡x. $yϑÎ6sù 7πt6ŠÅÁ•Β ÏiΒ Νà6t7≈|¹r& !$tΒuρ ﺫﻧﻮﺏ ﻓﻌﻠﺘﻬﺎ ،ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
. )(١
{ ∩⊂⊃∪ 9ÏWx. tã (#θà÷ètƒuρ
ﻓﺈﺫﺍ ﺣﺼﻠﺖ ﻟﻠﻤﺴﻠﻢ ﻣﺼﻴﺒﺔ ﰲ ﻧﻔﺴﻪ ﺃﻭ ﻣﺎﻟﻪ ﺃﻭ ﻭﻟﺪﻩ ﺃﻭ ﻗﺮﻳﺒﻪ ﺃﻭ ﺃﺣﺪ ﺇﺧﻮﺍﻧﻪ ﻣﻦ
(#þθä9$s% ×πt7ŠÅÁ•Β Νßγ÷Fu;≈|¹r& !#sŒÎ) tÏ%©!$# ﺍﳌﺴﻠﻤﲔ ﻓﻌﻠﻴﻪ ﺑﺎﻟﺼﱪ ﻭﺍﻻﺣﺘﺴﺎﺏ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :
)ãΝèδ šÍׯ≈s9'ρé&uρ ( ×πyϑômu‘uρ öΝÎγÎn/§‘ ÏiΒ ÔN≡uθn=|¹ öΝÍκön=tæ y7Íׯ≈s9'ρé& ∩⊇∈∉∪ tβθãèÅ_≡u‘ ϵø‹s9Î) !$¯ΡÎ)uρ ¬! $¯ΡÎ
٢٢
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﱪ ،ﻭﻣﻦ ﺫﻟﻚ ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻷﺫﻯ ﰲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻓﺈﻥ ﻫﺬﺍ ﻣﻦ
ﺍﳌﺼﺎﺋﺐ ﻓﻌﻠﻴﻚ ﺃﻥ ﺗﺼﱪ ﻋﻠﻰ ﻣﺎ ﺗﻠﻘﻰ ﻣﻦ ﺍﻷﺫﻯ ﰲ ﺳﺒﻴﻞ ﺍﳋﲑ ،ﻭﻻ ﺗﻨﺜﲏ ﻋﻦ ﻓﻌﻞ
ﺍﳋﲑ ؛ ﻷﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻳﺮﻳﺪ ﻓﻌﻞ ﺍﳋﲑ ﻟﻜﻦ ﺇﺫﺍ ﻭﺍﺟﻬﻪ ﺷﻲﺀ ﻳﻜﺮﻫﻪ ﻗﺎﻝ :ﻟﻴﺲ ﻣﻦ
ﺍﻟﻮﺍﺟﺐ ﻋﻠﻲ ﺃﻥ ﺃﺩﺧﻞ ﻧﻔﺴﻲ ﰲ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ،ﰒ ﻳﺘﺮﻙ ﺍﻟﺘﻌﻠﻴﻢ ﺇﻥ ﻛﺎﻥ ﻣﻌﻠﻤﺎ ،ﻳﺘﺮﻙ
ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ،ﻳﺘﺮﻙ ﺍﳋﻄﺎﺑﺔ ﺇﻥ ﻛﺎﻥ ﺧﻄﻴﺐ ﻣﺴﺠﺪ ،ﻳﺘﺮﻙ ﺇﻣﺎﻣﺔ ﺍﳌﺴﺠﺪ ،ﻳﺘﺮﻙ ﺍﻷﻣﺮ
ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ،ﻫﺬﺍ ﱂ ﻳﺼﱪ ﻋﻠﻰ ﻣﺎ ﻧﺎﻟﻪ ﻣﻦ ﺍﻷﺫﻯ .
ﻭﺇﺫﺍ ﻛﻨﺖ ﳐﻄﺌﺎ ﻋﻠﻴﻚ ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳊﻖ ﻭﺍﻟﺼﻮﺍﺏ ،ﺃﻣﺎ ﺇﻥ ﻛﻨﺖ ﻋﻠﻰ ﺣﻖ ﻭﱂ
ﲣﻄﺊ ﻓﻌﻠﻴﻚ ﺑﺎﻟﺼﱪ ﻭﺍﻻﺣﺘﺴﺎﺏ ﻭﺍﺳﺘﺸﻌﺮ ﺃﻥ ﻫﺬﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺃﻧﻚ ﻣﺄﺟﻮﺭ ﻋﻠﻴﻪ ،
ﻭﺗﺬﻛﺮ ﻣﺎ ﺣﺼﻞ ﻟﻸﻧﺒﻴﺎﺀ -ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ -ﻣﻦ ﺍﻷﺫﻯ ﻭﻛﻴﻒ ﺻﱪﻭﺍ ﻭﺟﺎﻫﺪﻭﺍ
ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺣﱴ ﻧﺼﺮﻫﻢ ﺍﷲ .
٢٣
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ :ﻟﻮ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺣﺠﺔ ﻋﻠﻰ ﺧﻠﻘﻪ ﺇﻻ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻟﻜﻔﺘﻬﻢ
) ( ١٢
) ( ١٢ﻗﻮﻟﻪ :ﺍﻟﺸﺎﻓﻌﻲ :ﻫﻮ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﻟﺸﺎﻓﻌﻲ ﻧﺴﺒﺔ ﺇﱃ ﺟﺪﻩ ﺍﻟﺮﺍﺑﻊ
ﺍﲰﻪ ﺷﺎﻓﻊ ،ﻭﻫﻮ ﻣﻦ ﻗﺮﻳﺶ ،ﻣﻦ ﺑﲏ ﺍﳌﻄﻠﺐ ،ﺗﻮﰲ ﺳﻨﺔ ٢٠٤ﻫـ ،ﻭﻫﻮ ﺃﺣﺪ ﺍﻷﺋﻤﺔ
ﺍﻷﺭﺑﻌﺔ ،ﻭﻗﺎﻝ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ؛ ﻷﻥ ﺍﷲ ﺑﲔ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺃﺳﺒﺎﺏ ﺍﻟﺸﻘﺎﻭﺓ ﻭﺃﺳﺒﺎﺏ
ﺍﻟﺴﻌﺎﺩﺓ .
ﻓﺄﺳﺒﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ :ﺃﻥ ﻳﺘﺼﻒ ﺍﻹﻧﺴﺎﻥ ﻬﺑﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺍﻷﺭﺑﻊ :ﺍﻟﻌﻠﻢ ،ﻭﺍﻟﻌﻤﻞ ،
ﻭﺍﻟﺪﻋﻮﺓ ،ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻷﺫﻯ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﻘﺎﻣﺖ ﺍﳊﺠﺔ ﻣﻦ ﺍﷲ ﻋﻠﻰ ﺧﻠﻘﻪ ﻬﺑﺬﻩ
ﺍﻟﺴﻮﺭﺓ ،ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻳﻘﻮﻝ ﳍﻢ ﺃﱐ ﻗﺪ ﺑﻴﻨﺖ ﻟﻜﻢ ﺃﺳﺒﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ
ﺍﻟﻘﺼﲑﺓ ﺍﳌﺨﺘﺼﺮﺓ .
ﻭﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ ﻭﺍﻟﺴﻨﺔ ﳘﺎ ﺗﻔﺎﺻﻴﻞ ﳍﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﻷﺭﺑﻊ ،ﻟﻜﻦ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺑﻴﻨﺖ ﺃﺳﺒﺎﺏ
ﺍﻟﺴﻌﺎﺩﺓ ﳎﻤﻠﺔ ،ﻓﻘﺎﻣﺖ ﻬﺑﺎ ﺍﳊﺠﺔ ﻋﻠﻰ ﺍﳋﻠﻖ ،ﻭﺑﻘﻴﺔ ﻧﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻣﻔﺼﻠﺔ ﻭﻣﺒﻴﻨﺔ
ﳍﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﻷﺭﺑﻊ ،ﻭﻟﻴﺲ ﻣﻌﲎ ﻛﻼﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺃﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺗﻜﻔﻲ ﺍﻟﻨﺎﺱ ،ﻟﻮ ﻣﺎ ﺃﻧﺰﻝ
ﺍﷲ ﻏﲑﻫﺎ ؛ ﻟﻜﻨﻬﺎ ﺃﻗﺎﻣﺖ ﺍﳊﺠﺔ ﻋﻠﻴﻬﻢ ﻷﻥ ﺍﷲ ﺑﲔ ﻓﻴﻬﺎ ﺃﺳﺒﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺃﺳﺒﺎﺏ
ﺍﻟﺸﻘﺎﻭﺓ ،ﻓﻼ ﺃﺣﺪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻘﻮﻝ :ﺃﻧﺎ ﻻ ﺃﻋﺮﻑ ﺃﺳﺒﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ ﻭﻻ ﺃﻋﺮﻑ ﺃﺳﺒﺎﺏ
ﺍﻟﺸﻘﺎﻭﺓ ﻭﻫﻮ ﻳﻘﺮﺃ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺍﳌﺨﺘﺼﺮﺓ ﺍﻟﻮﺟﻴﺰﺓ .
٢٤
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ :ﺑﺎﺏ ﺍﻟﻌﻠﻢ ﻗﺒﻞ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ .
ﻓﺒﺪﺃ ﺑﺎﻟﻌﻠﻢ )(١
ﻭﺍﻟﺪﻟﻴﻞ { tÏΖÏΒ÷σßϑù=Ï9uρ šÎ7/Ρs%Î! öÏøótGó™$#uρ ª!$# ωÎ) tµ≈s9Î) Iω …絯Ρr& óΟn=÷æ$$sù } :
ﺍﻟﻌﻤﻞ ﻓﺒﺪﺃ ﺳﺒﺤﺎﻧﻪ ﺑﺎﻟﻌﻠﻢ ﻗﺒﻞ ﺍﻟﻌﻤﻞ ؛ ﻷﻥ ﺍﻟﻌﻤﻞ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﺟﻬﻞ ﻓﺈﻧﻪ ﻻ ﻳﻨﻔﻊ
ﺻﺎﺣﺒﻪ ،ﻓﻴﺒﺪﺃ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﻌﻠﻢ ﺃﻭﻟﺎ ﰒ ﻳﻌﻤﻞ ﲟﺎ ﻋﻠﻤﻪ ،ﻫﺬﺍ ﻫﻮ ﺍﻷﺳﺎﺱ .
٢٥
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ
ﺛﻼﺙ ﻣﺴﺎﺋﻞ ﳚﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺗﻌﻠﻤﻬﺎ ﻭﺍﻟﻌﻤﻞ ﻬﺑﺎ
ﺍﻋﻠﻢ ﺭﲪﻚ ﺍﷲ ) ( ١
ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﻭﻣﺴﻠﻤﺔ ﺗﻌﻠﻢ ﺛﻼﺙ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻭﺍﻟﻌﻤﻞ ﻬﺑﻦ ) ( ٢
) ( ١ﻗﻮﻟﻪ :ﺍﻋﻠﻢ :ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻗﻠﻨﺎ ﻓﻴﻤﺎ ﺳﺒﻖ ﺃﻬﻧﺎ ﻛﻠﻤﺔ ﻳﺆﺗﻰ ﻬﺑﺎ ﻟﻼﻫﺘﻤﺎﻡ ﲟﺎ ﺑﻌﺪﻫﺎ
ﻭﻣﻌﻨﺎﻫﺎ :ﺗﻌﻠﻢ ﻭﺍﻓﻬﻢ ﻭﺗﻴﻘﻦ .
ﻗﻮﻟﻪ :ﺭﲪﻚ ﺍﷲ :ﻫﺬﺍ ﺩﻋﺎﺀ ﻟﻚ ﺑﺎﻟﺮﲪﺔ ،ﻭﻫﺬﺍ ﺃﻳﻀﺎ ﻛﻤﺎ ﺳﺒﻖ ﰲ ﺃﻥ ﺍﳌﻌﻠﻢ ﻳﻨﺒﻐﻲ
ﺃﻥ ﻳﺘﻠﻄﻒ ﻣﻊ ﺍﳌﺘﻌﻠﻢ ،ﻭﺃﻥ ﻳﺪﻋﻮ ﻟﻪ ﻭﻳﺮﻏﺒﻪ ﻓﺈﻥ ﻫﺬﺍ ﻣﻦ ﺃﻋﻈﻢ ﻭﺳﺎﺋﻞ ﺍﻟﺘﻌﻠﻴﻢ ،ﻭﻻ ﻳﻨﺒﻐﻲ
ﻟﻪ ﺃﻥ ﻳﻘﺎﺑﻞ ﺍﳌﺘﻌﻠﻢ ﺑﺎﻟﻘﺴﻮﺓ ﻭﺍﻟﺸﺪﺓ ﻭﺍﻟﻐﻠﻈﺔ ؛ ﻷﻥ ﻫﺬﺍ ﻳﻨﻔﺮ ﻋﻦ ﺍﻟﻌﻠﻢ ،ﰒ ﻫﺬﺍ ﺃﻳﻀﺎ ﻳﺪﻝ
ﻋﻠﻰ ﺍﻟﻨﺼﺢ ﻣﻦ ﺍﻟﺸﻴﺦ -ﺭﲪﻪ ﺍﷲ ، -ﻭﺃﻧﻪ ﻳﺮﻳﺪ ﺍﻟﻨﺼﻴﺤﺔ ﻭﺍﳌﻨﻔﻌﺔ ﻭﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﺴﺪﻳﺪ .
) ( ٢ﻗﻮﻟﻪ :ﺃﻧﻪ ﳚﺐ :ﺍﻟﻮﺟﻮﺏ ﻣﻌﺮﻭﻑ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ ﻭﺍﻟﻮﺍﺟﺐ ﻫﻮ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ
ﻻ ﺑﺪ ﻣﻨﻪ ،ﻭﻗﺪ ﻋﺮﻓﻪ ﺍﻷﺻﻮﻟﻴﻮﻥ ﺑﺄﻧﻪ ﻣﺎ ﻳﺜﺎﺏ ﻓﺎﻋﻠﻪ ﻭﻳﻌﺎﻗﺐ ﺗﺎﺭﻛﻪ ،ﻭﺃﺻﻞ ﺍﻟﻮﺟﻮﺏ ﰲ
ﺍﻟﻠﻐﺔ :ﺍﻟﺜﺒﻮﺕ ﻭﺍﻻﺳﺘﻘﺮﺍﺭ ﻳﻘﺎﻝ :ﻭﺟﺐ ﻛﺬﺍ ﺃﻱ ﺛﺒﺖ ﻭﺍﺳﺘﻘﺮ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺍﻟﺒﺪﻥ :
ﺃﻱ ﺳﻘﻄﺖ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﺍﺳﺘﻘﺮﺕ ﻣﻴﺘﺔ ﺑﻌﺪ ﺫﻛﺎﺋﻬﺎ )( ١
{ $pκæ5θãΖã_ ôMt7y_uρ #sŒÎ*sù }
ﻓﻘﻮﻟﻪ :ﳚﺐ ،ﻋﻠﻴﻨﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻷﻣﺮ ﻟﻴﺲ ﻣﻦ ﺑﺎﺏ ﺍﻻﺳﺘﺤﺒﺎﺏ ،ﻣﻦ ﺷﺎﺀ ﻓﻌﻞ
ﻭﻣﻦ ﺷﺎﺀ ﺗﺮﻙ ،ﺑﻞ ﺍﻷﻣﺮ ﻣﻦ ﺑﺎﺏ ﺍﻹﻟﺰﺍﻡ ﻣﻦ ﺍﷲ -ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ -ﻟﻴﺲ ﻫﺬﺍ ﺍﻹﳚﺎﺏ
ﻣﻦ ﻗﺒﻞ ﺍﻟﺸﻴﺦ ،ﻭﺇﳕﺎ ﻫﻮ ﻣﻦ ﻗﺒﻞ ﺍﷲ ﻓﻴﻤﺎ ﺃﻧﺰﻝ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻣﻦ ﺇﻟﺰﺍﻡ ﺍﻟﻌﺒﺎﺩ
ﻬﺑﺬﻩ ﺍﳌﺴﺎﺋﻞ .
٢٦
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
ﻗﻮﻟﻪ :ﳚﺐ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﻭﻣﺴﻠﻤﺔ :ﺃﻱ ﳚﺐ ﻋﻠﻰ ﻛﻞ ﺫﻛﺮ ﻭﺃﻧﺜﻰ ﻣﻦ ﺍﳌﺴﻠﻤﲔ
ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﺃﺣﺮﺍﺭﺍ ﺃﻭ ﻋﺒﻴﺪﺍ ﺃﻭ ﺫﻛﻮﺭﺍ ﺃﻭ ﺇﻧﺎﺛﺎ ،ﻷﻥ ﺍﳌﺮﺃﺓ ﺗﺸﺎﺭﻙ ﺍﻟﺮﺟﻞ ﰲ ﻛﺜﲑ ﻣﻦ
ﺍﻟﻮﺍﺟﺒﺎﺕ ﺇﻻ ﻣﺎ ﺧﺼﻪ ﺍﻟﺪﻟﻴﻞ ﺑﺎﻟﺮﺟﺎﻝ ،ﻓﺈﻧﻪ ﳜﺘﺺ ﻬﺑﻢ ﻣﺜﻞ ﻭﺟﻮﺏ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﰲ
ﺍﳌﺴﺎﺟﺪ ،ﻭﺻﻼﺓ ﺍﳉﻤﻌﺔ ﻭﻣﺜﻞ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ﻓﺈﻬﻧﺎ ﺧﺎﺻﺔ ﺑﺎﻟﺮﺟﺎﻝ ،ﻭﻣﺜﻞ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ
ﺍﷲ ﻓﺈﻧﻪ ﺧﺎﺹ ﺑﺎﻟﺮﺟﺎﻝ .
ﻓﻤﺎ ﺩﻝ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺍﺧﺘﺼﺎﺻﻪ ﺑﺎﻟﺮﺟﺎﻝ ﻓﺈﻧﻪ ﳜﺘﺺ ﻬﺑﻢ ،ﻭﺇﻻ ﻓﺈﻥ ﺍﻷﺻﻞ ﺃﻥ ﺍﻟﺮﺟﺎﻝ
ﻭﺍﻟﻨﺴﺎﺀ ﺳﻮﺍﺀ ﰲ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﲡﻨﺐ ﺍﶈﺮﻣﺎﺕ ﻭﺳﺎﺋﺮ ﺍﻟﺘﻜﺎﻟﻴﻒ ،ﻭﻣﻦ ﺫﻟﻚ ﺃﻥ ﺗﻌﻠﻢ ﺍﻟﻌﻠﻢ
ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻷﻧﻪ ﻻ ﳝﻜﻦ ﻋﺒﺎﺩﺓ ﺍﷲ -ﺟﻞ ﻭﻋﻼ -ﺍﻟﱵ ﺧﻠﻘﻨﺎ ﻣﻦ ﺃﺟﻠﻬﺎ
ﺇﻻ ﺑﺘﻌﻠﻢ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻧﻌﺮﻑ ﺑﻪ ﻋﺒﺎﺩﺓ ﺭﺑﻨﺎ ،ﻓﻬﺬﺍ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﺃﻥ ﻳﺘﻌﻠﻤﻮﺍ
ﺃﻣﻮﺭ ﺩﻳﻨﻬﻢ ﻻ ﺳﻴﻤﺎ ﺃﻣﻮﺭ ﺍﻟﻌﻘﻴﺪﺓ .
ﻗﻮﻟﻪ :ﺛﻼﺙ ﻣﺴﺎﺋﻞ :ﺍﻟﺘﻌﻠﻢ ﻫﻨﺎ ﻣﻌﻨﺎﻩ :ﺍﻟﺘﻠﻘﻲ ﻋﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳊﻔﻆ ﻭﺍﻟﻔﻬﻢ
ﻭﺍﻹﺩﺭﺍﻙ ،ﻫﺬﺍ ﻫﻮ ﺍﻟﺘﻌﻠﻢ ،ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﳎﺮﺩ ﻗﺮﺍﺀﺓ ﺃﻭ ﻣﻄﺎﻟﻌﺔ ﺣﺮﺓ ﻛﻤﺎ ﻳﺴﻤﻮﻬﻧﺎ ﻫﺬﺍ ﻟﻴﺲ
ﺗﻌﻠﻤﺎ ﺇﳕﺎ ﺍﻟﺘﻌﻠﻢ ﻫﻮ :ﺍﻟﺘﻠﻘﻲ ﻋﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻊ ﺣﻔﻆ ﺫﻟﻚ ﻭﻓﻬﻤﻪ ﻭﺇﺩﺭﺍﻛﻪ ﲤﺎﻣﺎ ،ﻫﺬﺍ ﻫﻮ
ﺍﻟﺘﻌﻠﻢ ﺍﻟﺼﺤﻴﺢ ،ﺃﻣﺎ ﳎﺮﺩ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﳌﻄﺎﻟﻌﺔ ﻓﺈﻬﻧﺎ ﻻ ﺗﻜﻔﻲ ﰲ ﺍﻟﺘﻌﻠﻢ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻄﻠﻮﺑﺔ ،
ﻭﻓﻴﻬﺎ ﻓﺎﺋﺪﺓ ﻟﻜﻨﻬﺎ ﻻ ﺗﻜﻔﻲ ،ﻭﻻ ﻳﻜﻔﻲ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻴﻬﺎ .
ﻭﻻ ﳚﻮﺯ ﺍﻟﺘﺘﻠﻤﺬ ﻋﻠﻰ ﺍﻟﻜﺘﺐ ﻛﻤﺎ ﻫﻮ ﺍﻟﻮﺍﻗﻊ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ،ﻷﻥ ﺍﻟﺘﺘﻠﻤﺬ ﻋﻠﻰ ﺍﻟﻜﺘﺐ
ﺧﻄﲑ ﺟﺪﺍ ﳛﺼﻞ ﻣﻨﻪ ﻣﻔﺎﺳﺪ ﻭﺗﻌﺎﱂ ﺃﺿﺮ ﻣﻦ ﺍﳉﻬﻞ ،ﻷﻥ ﺍﳉﺎﻫﻞ ﻳﻌﺮﻑ ﺃﻧﻪ ﺟﺎﻫﻞ ﻭﻳﻘﻒ
ﻋﻨﺪ ﺣﺪﻩ ،ﻟﻜﻦ ﺍﳌﺘﻌﺎﱂ ﻳﺮﻯ ﺃﻧﻪ ﻋﺎﱂ ﻓﻴﺤﻞ ﻣﺎ ﺣﺮﻡ ﺍﷲ ،ﻭﳛﺮﻡ ﻣﺎ ﺃﺣﻞ ﺍﷲ ،ﻭﻳﺘﻜﻠﻢ
ﻭﻳﻘﻮﻝ ﻋﻠﻰ ﺍﷲ ﺑﻼ ﻋﻠﻢ ﻓﺎﳌﺴﺄﻟﺔ ﺧﻄﲑﺓ ﺟﺪﺍ .
ﻓﺎﻟﻌﻠﻢ ﻻ ﻳﺆﺧﺬ ﻣﻦ ﺍﻟﻜﺘﺐ ﻣﺒﺎﺷﺮﺓ ﺇﳕﺎ ﺍﻟﻜﺘﺐ ﻭﺳﺎﺋﻞ ،ﺃﻣﺎ ﺣﻘﻴﻘﺔ ﺍﻟﻌﻠﻢ ﻓﺈﻬﻧﺎ ﺗﺆﺧﺬ
ﻋﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺟﻴﻠﺎ ﺑﻌﺪ ﺟﻴﻞ ﻭﺍﻟﻜﺘﺐ ﺇﳕﺎ ﻫﻲ ﻭﺳﺎﺋﻞ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ .
٢٧
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ô‰s%uρ ×Îiyδ ¥’n?tã uθèδ š•/u‘ tΑ$s% šÏ9≡x‹x. tΑ$s% ،ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } : )(١
{ ∩⊇∪ #·‘θä.õ‹¨Β
&ãΝèδ ÷Πr& >óx« Îöxî ôÏΒ (#θà)Î=äz ÷Πr ﻗﺎﻝ ﺗﻌﺎﱃ } : ﻭﺍﻟﺬﻱ ﺃﻭﺟﺪﻩ ﻭﺧﻠﻘﻪ ﻫﻮ ﺍﷲ
. )(٣
{ ∩⊂∈∪ šχθà)Î=≈y‚ø9$#
ﻗﻮﻟﻪ :ﻭﺭﺯﻗﻨﺎ :ﳌﺎ ﻛﻨﺎ ﳓﺘﺎﺝ ﺇﱃ ﺍﻟﺮﺯﻕ ﺇﱃ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻭﺍﳌﻼﺑﺲ ﻭﺍﳌﺴﺎﻛﻦ
ﻭﺍﳌﺮﺍﻛﺐ ﻭﺍﳌﺼﺎﱀ ،ﻋﻠﻢ ﺳﺒﺤﺎﻧﻪ ﺣﺎﺟﺘﻨﺎ ﺳﺨﺮ ﻟﻨﺎ ﻣﺎ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻛﻠﻪ ﳌﺼﺎﳊﻨﺎ
ﻣﻦ ﺃﺟﻞ ﺑﻘﺎﺋﻨﺎ ﻋﻠﻰ ﻗﻴﺪ ﺍﳊﻴﺎﺓ ﻭﻣﻦ ﺃﺟﻞ ﺃﻥ ﻧﺴﺘﻌﲔ ﺑﺬﻟﻚ ﻋﻠﻰ ﻣﺎ ﺧﻠﻘﻨﺎ ﻷﺟﻠﻪ ،ﻭﻫﻮ
ﻋﺒﺎﺩﺓ ﺍﷲ -ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ . -
ﻗﻮﻟﻪ :ﻭﱂ ﻳﺘﺮﻛﻨﺎ ﳘﻠﺎ :ﺍﳍﻤﻞ :ﻫﻮ ﺍﻟﺸﻲﺀ ﺍﳌﻬﻤﻞ ﺍﳌﺘﺮﻭﻙ ﺍﻟﺬﻱ ﻻ ﻳﻌﺒﺄ ﺑﻪ ﻓﺎﷲ ﺧﻠﻘﻨﺎ
&$ZWt7tã öΝä3≈oΨø)n=yz $yϑ¯Ρr& óΟçFö7Å¡yssùr ﻭﺭﺯﻗﻨﺎ ﳊﻜﻤﺔ ،ﻣﺎ ﺧﻠﻘﻨﺎ ﻋﺒﺜﺎ ﻭﻻ ﺳﺪﻯ ﻗﺎﻝ ﺗﻌﺎﱃ } :
. )(٤
{ ∩⊇⊇∈∪ tβθãèy_öè? Ÿω $uΖøŠs9Î) öΝä3¯Ρr&uρ
&∩⊂∠∪ 4o_ôϑム%cÍ_¨Β ÏiΒ ZπxôÜçΡ à7tƒ óΟs9r& ∩⊂∉∪ “´‰ß™ x8uøIムβr& ß≈|¡ΡM}$# Ü=|¡øts†r ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :
. )(٥
{ ∩⊂∇∪ 3“§θ|¡sù t,n=y⇐sù Zπs)n=tæ tβ%x. §ΝèO
٢٨
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
×≅÷ƒuθsù 4 (#ρãxx. tÏ%©!$# sß y7Ï9≡sŒ 4 WξÏÜ≈t/ $yϑåκs]÷t/ $tΒuρ uÚö‘F{$#uρ u!$yϑ¡¡9$# $uΖø)n=yz $tΒuρ ﻭﻗﺎﻝ } :
. )(١
{ ∩⊄∠∪ Í‘$¨Ζ9$# zÏΒ (#ρãxx. tÏ%©#Ïj9
ﺍﷲ ﺇﳕﺎ ﺧﻠﻘﻨﺎ ﻭﺧﻠﻖ ﻟﻨﺎ ﻫﺬﻩ ﺍﻷﺭﺯﺍﻕ ﻭﺍﻹﻣﻜﺎﻧﻴﺎﺕ ﳊﻜﻤﺔ ﻋﻈﻴﻤﺔ ﻭﻏﺎﻳﺔ ﺟﻠﻴﻠﺔ ﻭﻫﻲ
ﺃﻥ ﻧﻌﺒﺪﻩ -ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ -ﻭﱂ ﳜﻠﻘﻨﺎ ﻛﺎﻟﺒﻬﺎﺋﻢ ﺍﻟﱵ ﺧﻠﻘﺖ ﳌﺼﺎﱀ ﺍﻟﻌﺒﺎﺩ ﰒ ﲤﻮﺕ
ﻭﺗﺬﻫﺐ ؛ ﻷﻬﻧﺎ ﻟﻴﺴﺖ ﻣﻜﻠﻔﺔ ﻭﻻ ﻣﺄﻣﻮﺭﺓ ﻭﻻ ﻣﻨﻬﻴﺔ ،ﺇﳕﺎ ﺧﻠﻘﻨﺎ ﻟﻌﺒﺎﺩﺗﻪ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ :
∩∈∠∪ ÈβθßϑÏèôÜムβr& ߉ƒÍ‘é& !$tΒuρ 5−ø—Íh‘ ÏiΒ Νåκ÷]ÏΒ ß‰ƒÍ‘é& !$tΒ ∩∈∉∪ Èβρ߉ç7÷èu‹Ï9 ωÎ) }§ΡM}$#uρ £Ågø:$# àMø)n=yz $tΒuρ }
ﻭﱂ ﳜﻠﻘﻨﺎ ﳍﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻓﻘﻂ ﻧﻌﻴﺶ ﻓﻴﻬﺎ ، )(٢
){ ∩∈∇∪ ßÏGyϑø9$# Íο§θà)ø9$# ρèŒ ä−#¨—§9$# uθèδ ©!$# ¨βÎ
ﻭﻧﺴﺮﺡ ﻭﳕﺮﺡ ﻭﻧﺄﻛﻞ ﻭﻧﺸﺮﺏ ﻭﻧﺘﻮﺳﻊ ﻓﻴﻬﺎ ،ﻭﻟﻴﺲ ﺑﻌﺪﻫﺎ ﺷﻲﺀ ،ﻭﺇﳕﺎ ﺍﳊﻴﺎﺓ ﻣﺰﺭﻋﺔ
ﻭﺳﻮﻕ ﻟﻠﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻧﺘﺰﻭﺩ ﻓﻴﻬﺎ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ،ﰒ ﳕﻮﺕ ﻭﻧﻨﺘﻘﻞ ﻣﻨﻬﺎ ﰒ ﻧﺒﻌﺚ ﰒ
ﳓﺎﺳﺐ ﻭﳒﺎﺯﻯ ﺑﺄﻋﻤﺎﻟﻨﺎ .
ﻫﺬﻩ ﻫﻲ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺧﻠﻖ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ،ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﺁﻳﺎﺕ ﻛﺜﲑﺓ ﺗﺪﻝ ﻋﻠﻰ
ﺍﻟﺒﻌﺚ ﻭﺍﻟﻨﺸﻮﺭ ﻭﺍﳉﺰﺍﺀ ﻭﺍﳊﺴﺎﺏ ،ﻭﺍﻟﻌﻘﻞ ﻳﺪﻝ ﻋﻠﻰ ﻫﺬﺍ ،ﻓﺈﻧﻪ ﻻ ﻳﻠﻴﻖ ﲝﻜﻤﺔ ﺍﷲ -
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ -ﺃﻥ ﳜﻠﻖ ﻫﺬﺍ ﺍﳋﻠﻖ ﺍﻟﻌﺠﻴﺐ ،ﻭﺃﻥ ﻳﺴﺨﺮ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻟﺒﲏ ﺁﺩﻡ ﰒ ﻳﺘﺮﻛﻬﻢ
ﳝﻮﺗﻮﻥ ﻭﻳﺬﻫﺒﻮﻥ ﺑﺪﻭﻥ ﻧﺘﻴﺠﺔ ،ﻫﺬﺍ ﻋﺒﺚ ،ﻓﻼ ﺑﺪ ﺃﻥ ﺗﻈﻬﺮ ﻧﺘﺎﺋﺞ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﰲ ﺍﻟﺪﺍﺭ
ﺍﻵﺧﺮﺓ .
ﻭﳍﺬﺍ ﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﻔﲏ ﻋﻤﺮﻩ ﰲ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﰲ ﻃﺎﻋﺘﻪ ،ﻭﻫﻮ ﰲ ﻓﻘﺮ ﻭﰲ
ﺣﺎﺟﺔ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻈﻠﻮﻣﺎ ﻣﻀﻐﻮﻃﺎ ﻋﻠﻴﻪ ﻭﻣﻀﻴﻘﺎ ﻋﻠﻴﻪ ﻭﻻ ﻳﻨﺎﻝ ﺷﻴﺌﺎ ﻣﻦ ﺟﺰﺍﺀ ﻋﻤﻠﻪ ﰲ
ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ،ﻭﻋﻠﻰ ﺍﻟﻌﻜﺲ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻨﺎﺱ ﻛﺎﻓﺮ ﻣﻠﺤﺪ ﺷﺮﻳﺮ ﻳﺴﺮﺡ ﻭﳝﺮﺡ ﰲ ﻫﺬﻩ
ﺍﳊﻴﺎﺓ ،ﻭﻳﺘﻨﻌﻢ ﻭﻳﻌﻄﻰ ﻣﺎ ﻳﺸﺘﻬﻲ ﻭﻳﺮﺗﻜﺐ ﻣﺎ ﺣﺮﻡ ﺍﷲ ،ﻭﻳﻈﻠﻢ ﺍﻟﻌﺒﺎﺩ ﻭﻳﻌﺘﺪﻱ ﻋﻠﻴﻬﻢ
٢٩
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻭﻳﺄﻛﻞ ﺃﻣﻮﺍﳍﻢ ،ﻭﻳﻘﺘﻞ ﺑﻐﲑ ﺣﻖ ،ﻭﻳﺘﺴﻠﻂ ﻭﻳﺘﺠﱪ ﰒ ﳝﻮﺕ ﻋﻠﻰ ﺣﺎﻟﻪ ،ﻣﺎ ﺃﺻﺎﺑﻪ ﺷﻲﺀ
ﻣﻦ ﺍﻟﻌﻘﻮﺑﺔ ،ﻫﻞ ﻳﻠﻴﻖ ﺑﻌﺪﻝ ﺍﷲ -ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ -ﻭﺣﻜﻤﺘﻪ ﺃﻥ ﻳﺘﺮﻙ ﻫﺬﺍ ﺍﳌﻄﻴﻊ ﺑﺪﻭﻥ
ﺟﺰﺍﺀ ،ﻭﺃﻥ ﻳﺘﺮﻙ ﻫﺬﺍ ﺍﻟﻜﺎﻓﺮ ﺑﺪﻭﻥ ﳎﺎﺯﺍﺓ ،ﻫﺬﺍ ﻻ ﻳﻠﻴﻖ ﺑﻌﺪﻟﻪ -ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ -ﻭﻟﺬﻟﻚ
ﺟﻌﻞ ﺩﺍﺭﺍ ﺃﺧﺮﻯ ﳚﺎﺯﻯ ﻓﻴﻬﺎ ﺍﶈﺴﻦ ﺑﺈﺣﺴﺎﻧﻪ ﻭﺍﳌﺴﻲﺀ ﺑﺈﺳﺎﺀﺗﻪ ،ﻓﺘﻈﻬﺮ ﻓﻴﻬﺎ ﲦﺮﺍﺕ
ﺍﻷﻋﻤﺎﻝ .
ﻓﺎﻟﺪﻧﻴﺎ ﺩﺍﺭ ﻋﻤﻞ ،ﻭﺃﻣﺎ ﺍﻵﺧﺮﺓ ﻓﻬﻲ ﺩﺍﺭ ﺟﺰﺍﺀ ﺇﻣﺎ ﺟﻨﺔ ﻭﺇﻣﺎ ﻧﺎﺭ ،ﻭﱂ ﻳﺘﺮﻛﻨﺎ ﳘﻠﺎ ﻛﻤﺎ
$tΒuρ $u‹øtwΥuρ ßNθßϑtΡ $u‹÷Ρ‘‰9$# $uΖè?$uŠym ωÎ) }‘Ïδ $tΒ (#θä9$s%uρ ﻳﻈﻦ ﺍﳌﻼﺣﺪﺓ ﻭﺍﻟﺪﻫﺮﻳﻮﻥ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :
. )(٣
{ ∩⊄⊇∪ šχθßϑä3øts† $tΒ u!$y™ 4 öΝåκèE$yϑtΒuρ ôΜèδ$u‹øt¤Χ [!#uθy™ ÏM≈ysÎ=≈¢Á9$# (#θè=Ïϑtãuρ (#θãΖtΒ#u
&ôΘr& ÇÚö‘F{$# ’Îû tωšøßϑø9$%x. ÏM≈ysÎ=≈¢Á9$# (#θè=Ïϑtãuρ (#θãΖtΒ#u tÏ%©!$# ã≅yèøgwΥ ôΘr ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :
٣٠
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
) (١ﺍﻟـﺒﺨﺎﺭﻱ ﺍﻟﺼﻠﺢ ) ، (٢٥٥٠ﻣﺴﻠﻢ ﺍﻷﻗﻀﻴﺔ ) ، (١٧١٨ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٠٦ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )، (١٤
ﺃﲪﺪ ). (٢٥٦/٦
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺗﻌﻠﻴﻘﺎ ﻗﺒﻞ ﺍﳊﺪﻳﺚ ) ، ( ٧٣٥٠ﻭﻣﺴﻠﻢ ) (١٧١٨) (١٨ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ،
ﻭﺃﺧـﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ) ، (٢٦٩٧ﻭﻣﺴﻠﻢ ) (١٧١٨) (١٧ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ،ﻗﺎﻟﺖ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ "
ﻣﻦ ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭﺩ " .
) (٣ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ . ٣ :
٣١
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
،ﻓﻤﻦ ﺃﻃﺎﻋﻪ ﺍﻫﺘﺪﻯ ﻭﺩﺧﻞ ﺍﳉﻨﺔ ،ﻭﻣﻦ ﻋﺼﺎﻩ ﺿﻞ )( ٤
{ ∩∈∉∪ tβθçΗxqöè? öΝà6¯=yès9
ﻭﺩﺧﻞ ﺍﻟﻨﺎﺭ ،ﻗﺎﻝ } : ﻛﻠﻜﻢ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﺇﻻ ﻣﻦ ﺃﰉ ،ﻗﺎﻟﻮﺍ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻭﻣﻦ
ﻳﺄﰉ ؟ ﻗﺎﻝ :ﻣﻦ ﺃﻃﺎﻋﲏ ﺩﺧﻞ ﺍﳉﻨﺔ ﻭﻣﻦ ﻋﺼﺎﱐ ﻓﻘﺪ ﺃﰉ { ). (٦) (٥
ﻓﻘﻮﻟﻪ ﺃﰉ ،ﺃﻱ ﺃﰉ ﺃﻥ ﻳﺪﺧﻞ ﺍﳉﻨﺔ .
ﻭﻗﺎﻝ } : ﻻ ﻳﺴﻤﻊ ﰊ ﻳﻬﻮﺩﻱ ﻭﻻ ﻧﺼﺮﺍﱐ ﰒ ﻻ ﻳﺆﻣﻦ ﺑﺎﻟﺬﻱ ﺟﺌﺖ ﺑﻪ ﺇﻻ ﺩﺧﻞ
) . (٨ﻓﻤﻦ ﺃﻃﺎﻋﻪ ﺩﺧﻞ ﺍﳉﻨﺔ ﻭﻣﻦ ﻋﺼﺎﻩ ﺩﺧﻞ ﺍﻟﻨﺎﺭ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻔﺎﺭﻕ ﺑﲔ )(٧
ﺍﻟﻨﺎﺭ {
٣٢
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
)šχöθtãöÏù 4’n<Î) !$uΖù=y™ö‘r& !$uΚx. ö/ä3ø‹n=tæ #´‰Îγ≈x© Zωθß™u‘ óΟä3ö‹s9Î) !$uΖù=y™ö‘r& !$¯ΡÎ ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
).(٦ )(١
{ ∩⊇∉∪ Wξ‹Î/uρ #Z‹÷{r& çµ≈tΡõ‹s{r'sù tΑθß™§9$# ãβöθtãöÏù 4|Âyèsù ‘∩⊇∈∪ Zωθß™u
{ ) ، (٢ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺇﻧﺎ : ‘∩⊇∉∪ Wξ‹Î/uρ #Z‹÷{r& çµ≈tΡõ‹s{r'sù tΑθß™§9$# ãβöθtãöÏù 4|Âyèsù ∩⊇∈∪ Zωθß™u
ﺍﻟﻀﻤﲑ ﺭﺍﺟﻊ ﺇﱃ ﺍﷲ -ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ، -ﻭﻫﺬﺍ ﺿﻤﲑ ﺍﳌﻌﻈﻢ ﻧﻔﺴﻪ ،ﻷﻧﻪ ﻋﻈﻴﻢ -
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ . -
ﺃﺭﺳﻠﻨﺎ :ﻛﺬﻟﻚ ﻫﺬﺍ ﺿﻤﲑ ﺍﻟﻌﻈﻤﺔ ،ﻭﻣﻌﲎ ﺃﺭﺳﻠﻨﺎ :ﺑﻌﺜﻨﺎﻩ ﻭﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻪ .
ﺇﻟﻴﻜﻢ :ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﺜﻘﻠﲔ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ،ﺧﻄﺎﺏ ﳉﻤﻴﻊ ﺍﻟﻨﺎﺱ ؛ ﻷﻥ ﺭﺳﺎﻟﺔ ﻫﺬﺍ
ﺍﻟﺮﺳﻮﻝ ﻋﺎﻣﺔ ﳉﻤﻴﻊ ﺍﻟﻨﺎﺱ ﺇﱃ ﺃﻥ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ .
ﺭﺳﻮﻟﺎ :ﻫﻮ ﳏﻤﺪ .
{ ) : (٣ﺃﻱ ﻋﻨﺪ ﺍﷲ -ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ -ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺑﺄﻧﻪ ﺑﻠﻐﻜﻢ ©ö/ä3ø‹n=tæ #´‰Îγ≈x }
‘•™Ä¨$¨Ζ=Ï9 tβθä3tƒ ξy∞Ï9 tÍ‘É‹ΨãΒuρ tÎÅe³t6•Β Wξß ﺭﺳﺎﻟﺔ ﺍﷲ ﻭﺃﻗﺎﻡ ﺍﳊﺠﺔ ﻋﻠﻴﻜﻢ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :
ﻟﻠﻌﺒﺎﺩﺓ ،ﺃﻧﺎ ﱂ ﺃﺩﺭ ﻣﺎﺫﺍ ﳚﺐ ﻋﻠﻲ ،ﻭﱂ ﺃﺩﺭ ﻣﺎﺫﺍ ﳛﺮﻡ ﻋﻠﻲ ،ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻘﻮﻝ ﻫﺬﺍ ،ﻷﻥ
ﺍﻟﺮﺳﻞ -ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ -ﻗﺪ ﺑﻠﻐﺘﻬﻢ ،ﻭﻫﺬﻩ ﺍﻷﻣﺔ ﺍﶈﻤﺪﻳﺔ ﺗﺸﻬﺪ ﻋﻠﻴﻬﻢ ،ﻗﺎﻝ
öΝä3ø‹n=tæ ãΑθß™§9$# tβθä3tƒuρ Ĩ$¨Ψ9$# ’n?tã u!#y‰pκà− (#θçΡθà6tGÏj9 $VÜy™uρ Zπ¨Βé& öΝä3≈oΨù=yèy_ y7Ï9≡x‹x.uρ ﺗﻌﺎﱃ } :
. )(٥
©{ 3 #Y‰‹Îγx
٣٣
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻓﻬﺬﻩ ﺍﻷﻣﺔ ﺗﺸﻬﺪ ﻋﻠﻰ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻥ ﺭﺳﻠﻬﺎ ﺑﻠﻐﺘﻬﺎ ﺭﺳﺎﻻﺕ ﺍﷲ ،ﲟﺎ
ﳚﺪﻭﻧﻪ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻷﻥ ﺍﷲ ﻗﺺ ﻋﻠﻴﻨﺎ ﻧﺒﺄ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺍﻟﺮﺳﻞ ﻭﻣﺎ ﻗﺎﻟﻮﻩ ﻷﳑﻬﻢ .
ﻛﻞ ﻫﺬﺍ ﻋﺮﻓﻨﺎﻩ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺍﻟﺬﻱ ﻻ ﻳﺄﺗﻴﻪ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻻ ﻣﻦ ﺧﻠﻔﻪ ،ﺗﱰﻳﻞ
ﻣﻦ ﺣﻜﻴﻢ ﲪﻴﺪ .
ﻭﻳﻜﻮﻥ ﺍﻟﺮﺳﻮﻝ :ﻭﻫﻮ ﳏﻤﺪ ﻋﻠﻴﻜﻢ ،ﻳﺎ ﺃﻣﺔ ﳏﻤﺪ ﺷﻬﻴﺪﺍ ،ﻳﺸﻬﺪ ﻋﻠﻴﻜﻢ ﻋﻨﺪ ﺍﷲ
ﺃﻧﻪ ﺃﻗﺎﻡ ﻋﻠﻴﻜﻢ ﺍﳊﺠﺔ ﻭﺑﻠﻐﻜﻢ ﺍﻟﺮﺳﺎﻟﺔ ،ﻭﻧﺼﺤﻜﻢ ﰲ ﺍﷲ ﻓﻼ ﺣﺠﺔ ﻷﺣﺪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺑﺄﻥ
ﻳﻘﻮﻝ :ﻣﺎ ﺑﻠﻐﲏ ﺷﻲﺀ ،ﻣﺎ ﺟﺎﺀﱐ ﻣﻦ ﻧﺬﻳﺮ ،ﺣﱴ ﺍﻟﻜﻔﺎﺭ ﻳﻌﺘﺮﻓﻮﻥ ﻋﻨﺪﻣﺎ ﻳﻠﻘﻮﻥ ﰲ ﺍﻟﻨﺎﺭ ،
փɋtΡ $tΡu!%y` ô‰s% 4’n?t/ (#θä9$s% ∩∇∪ փɋtΡ ö/ä3Ï?ù'tƒ óΟs9r& !$pκçJtΡt“yz öΝçλm;r'y™ Ólöθsù $pκÏù u’Å+ø9é& !$yϑ¯=ä. ﻗﺎﻝ ﺗﻌﺎﱃ } :
ﻭﺍﻟﺴﻼﻡ ، -ﻭﻓﺮﻋﻮﻥ ﻫﻮ ﺍﳌﻠﻚ ﺍﳉﺒﺎﺭ ﰲ ﻣﺼﺮ ﺍﻟﺬﻱ ﺍﺩﻋﻰ ﺍﻟﺮﺑﻮﺑﻴﺔ ،ﻭﻓﺮﻋﻮﻥ :ﻟﻘﺐ ﻟﻜﻞ
O$tΡr& tΑ$s)sù ﻣﻦ ﻣﻠﻚ ﻣﺼﺮ ﻳﻘﺎﻝ ﻟﻪ ﻓﺮﻋﻮﻥ ،ﺍﳌﺮﺍﺩ ﺑﻪ ﻫﻨﺎ ﻓﺮﻋﻮﻥ ﺍﻟﺬﻱ ﺃﺩﻋﻰ ﺍﻟﺮﺑﻮﺑﻴﺔ } :
٣٤
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻓﺄﺧﺬﻧﺎﻩ ،ﺃﻱ :ﺃﺧﺬﻧﺎ ﻓﺮﻋﻮﻥ ﺑﺎﻟﻌﻘﻮﺑﺔ ﻭﻫﻮ ﺃﻥ ﺍﷲ ﺃﻏﺮﻗﻪ ﻫﻮ ﻭﻗﻮﻣﻪ ﰲ ﺍﻟﺒﺤﺮ ﰒ
ﺃﺩﺧﻠﻬﻢ ﺍﻟﻨﺎﺭ . (١) { #Y‘$tΡ (#θè=Åz÷Šé'sù (#θè%Íøîé& öΝÍκÉJ≈t↔ÿ‹ÏÜyz $£ϑÏiΒ } :ﻓﺼﺎﺭ ﰲ ﺍﻟﻨﺎﺭ ﰲ ﺍﻟﱪﺯﺥ ،
ﻗﺎﻝ ﺗﻌﺎﱃ . (٢) { ( $|‹Ï±tãuρ #xρ߉äî $pκön=tæ šχθàÊt÷èムâ‘$¨Ψ9$# } :ﻫﺬﺍ ﰲ ﺍﻟﱪﺯﺥ ﻗﺒﻞ ﺍﻵﺧﺮﺓ ،
ﻳﻌﺮﺿﻮﻥ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ﺻﺒﺎﺣﺎ ﻭﻣﺴﺎﺀ ﺇﱃ ﺃﻥ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ،ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﻋﺬﺍﺏ ﺍﻟﻘﱪ ،
ﻫﺬﻩ )(٣
{ ∩⊆∉∪ É>#x‹yèø9$# £‰x©r& šχöθtãöÏù tΑ#u (#þθè=Åz÷Šr& èπtã$¡¡9$# ãΠθà)s? tΠöθtƒuρ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ } ،
). (٥) { ∩⊇⊃⊄∪ ωx© ÒΟŠÏ9r& ÿ…çνx‹÷{r& ¨βÎ) 4 îπuΗÍ>≈sß }‘Éδuρ 3“tà)ø9$# x‹s{r& !#sŒÎ
ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﻣﻨﺔ ﺍﷲ ﻋﻠﻴﻨﺎ ﺑﺈﺭﺳﺎﻝ ﺍﻟﺮﺳﻮﻝ ﳏﻤﺪ ﺇﻟﻴﻨﺎ ،ﻭﺃﻥ ﺍﻟﻐﺮﺽ ﻣﻦ
ﺇﺭﺳﺎﻟﻪ ﺃﻥ ﻳﺒﲔ ﻟﻨﺎ ﻃﺮﻳﻖ ﺍﻟﻌﺒﺎﺩﺓ ،ﻓﻤﻦ ﺃﻃﺎﻋﻪ ﺩﺧﻞ ﺍﳉﻨﺔ ،ﻭﻣﻦ ﻋﺼﺎﻩ ﺩﺧﻞ ﺍﻟﻨﺎﺭ ﻛﻤﺎ
ﺩﺧﻞ ﺁﻝ ﻓﺮﻋﻮﻥ ﺍﻟﻨﺎﺭ ﳌﺎ ﻋﺼﻮﺍ ﺭﺳﻮﳍﻢ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ .
ﻭﻛﺬﻟﻚ ﺃﻋﺪﺍﺀ ﺍﻟﺮﺳﻞ ﻛﻠﻬﻢ ﻫﺬﺍ ﺳﺒﻴﻠﻬﻢ ﻭﻫﺬﺍ ﻃﺮﻳﻘﻬﻢ .
٣٥
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
. )(١
){ ∩∉∈∪ zƒÎÅ£≈sƒø:$# zÏΒ £tΡθä3tGs9uρ y7è=uΗxå £sÜt6ósu‹s9 |Mø.uõ°r& ÷È⌡s9 šÎ=ö6s% ÏΒ tÏ%©!$# ’n<Î)uρ y7ø‹s9Î
.ﻓﺎﻟﻌﺒﺎﺩﺓ ﻻ )(٢
ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ { ∩∇∇∪ tβθè=yϑ÷ètƒ (#θçΡ%x. $¨Β Οßγ÷Ζtã xÝÎ6yss9 (#θä.uõ°r& öθs9uρ } :
@Αθß™§‘ ÏΒ šÎ=ö6s% ÏΒ $uΖù=y™ö‘r& !$tΒuρ } ،ﻭﻗﺎﻝ )(٤
{ u!$xuΖãm tÏe$!$# ã&s! tÅÁÎ=øƒèΧ ©!$# (#ρ߉ç6÷èu‹Ï9
. )(٥
){ ∩⊄∈∪ Èβρ߉ç7ôã$$sù O$tΡr& HωÎ) tµ≈s9Î) Iω …絯Ρr& ϵø‹s9Î) ûÇrθçΡ ωÎ
٣٦
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
{ ) ، (١ﻓﻴﻪ ﺃﻣﺮﺍﻥ :ﻓﻴﻪ ﻧﻔﻲ ﺍﻟﺸﺮﻙ ،ﻭﻓﻴﻪ ﺇﺛﺒﺎﺕ O$tΡr& HωÎ) tµ≈s9Î) Iω ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ } :
. )(٤
{ 3 $oλm; tΠ$|ÁÏΡ$#
ﻓﺎﻹﳝﺎﻥ ﺑﺎﷲ ﻻ ﻳﻜﻔﻲ ﺇﻻ ﻣﻊ ﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ،ﻭﺇﻻ ﻓﺎﳌﺸﺮﻛﻮﻥ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻟﻜﻨﻬﻢ
.ﺑﲔ ﺳﺒﺤﺎﻧﻪ ﺃﻥ )(٥
{ ∩⊇⊃∉∪ tβθä.Îô³•Β Νèδuρ ωÎ) «!$$Î/ ΝèδçsYò2r& ßÏΒ÷σム$tΒuρ ﻳﺸﺮﻛﻮﻥ ﺑﻪ } ،
٣٧
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
ﺍﻷﺿﺮﺣﺔ ،ﻭﻳﻌﺒﺪﻭﻥ ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ﻭﺍﻟﺒﺪﻭﻱ ﻭﻓﻼﻧﺎ ﻭﻋﻼﻧﺎ ،ﻭﻳﺴﺘﻐﻴﺜﻮﻥ ﺑﺎﻷﻣﻮﺍﺕ ،
ﻫﺆﻻﺀ ﻋﺒﺎﺩﻬﺗﻢ ﺑﺎﻃﻠﺔ ،ﻷﻬﻧﻢ ﻳﺸﺮﻛﻮﻥ ﺑﺎﷲ ﳜﻠﻄﻮﻥ ﺍﻟﻌﺒﺎﺩﺓ ﺑﺎﻟﺸﺮﻙ ،ﻓﻌﻤﻠﻬﻢ ﺑﺎﻃﻞ
ﺣﺎﺑﻂ ﺣﱴ ﻳﻮﺣﺪﻭﺍ ﺍﷲ ﻭﳜﻠﺼﻮﺍ ﻟﻪ ﺍﻟﻌﺒﺎﺩﺓ ﻭﻳﺘﺮﻛﻮﺍ ﻋﺒﺎﺩﺓ ﻣﺎ ﺳﻮﺍﻩ .
ﻭﺇﻻ ﻓﺈﻬﻧﻢ ﻟﻴﺴﻮﺍ ﻋﻠﻰ ﺷﻲﺀ ﻓﻴﺠﺐ ﺍﻟﺘﻨﺒﻴﻪ ﳍﺬﺍ ،ﺃﻥ ﺍﷲ ﻻ ﻳﺮﺿﻰ ﺃﻥ ﻳﺸﺮﻙ ﻣﻌﻪ ﰲ
ﻋﺒﺎﺩﺗﻪ ﺃﺣﺪ ﻛﺎﺋﻨﺎ ﻣﻦ ﻛﺎﻥ ،ﻻ ﻳﺮﺿﻰ ﺳﺒﺤﺎﻧﻪ ﲟﺸﺎﺭﻛﺔ ﺃﺣﺪ ﻣﻬﻤﺎ ﻛﺎﻥ ؛ ﻟﺌﻼ ﻳﻘﻮﻝ ﺃﺣﺪ
ﺃﻧﺎ ﺃﲣﺬ ﻣﻦ ﺍﻷﻭﻟﻴﺎﺀ ﺍﻟﺼﺎﳊﲔ ﻭﺍﻟﻄﻴﺒﲔ ﺷﻔﻌﺎﺀ ،ﺃﻧﺎ ﻻ ﺃﻋﺒﺪ ﺍﻷﺻﻨﺎﻡ ﻭﺍﻷﻭﺛﺎﻥ ﻛﻤﺎ ﻫﻮ ﰲ
ﺍﳉﺎﻫﻠﻴﺔ ،ﺃﻧﺎ ﺃﲣﺬ ﻫﺆﻻﺀ ﺷﻔﻌﺎﺀ ﻓﻨﻘﻮﻝ ﻟﻪ :ﻫﺬﻩ ﻣﻘﺎﻟﺔ ﺍﳉﺎﻫﻠﻴﺔ ﺍﲣﺬﻭﻫﻢ ﺷﻔﻌﺎﺀ ﻋﻨﺪ ﺍﷲ
ﻷﻬﻧﻢ ﺻﺎﳊﻮﻥ ﻭﺃﻭﻟﻴﺎﺀ ﻣﻦ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ،ﻭﺍﷲ ﻻ ﻳﺮﺿﻰ ﻬﺑﺬﺍ .
٣٨
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
.ﻭﺇﻻ ﻓﻬﻢ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﻫﺆﻻﺀ ﻻ ﳜﻠﻘﻮﻥ ﻭﻻ ﻳﺮﺯﻗﻮﻥ ﻭﻻ ﳝﻠﻜﻮﻥ ﻣﻮﺗﺎ ﻭﻻ )(١
{ —#’s∀ø9ã
ﺣﻴﺎﺓ ﻭﻻ ﻧﺸﻮﺭﺍ ؛ ﻭﺇﳕﺎ ﻗﺼﺪﻫﻢ ﺍﻟﺘﻮﺳﻂ ﻋﻨﺪ ﺍﷲ ؛ ﻭﻟﺬﻟﻚ ﺻﺮﻓﻮﺍ ﳍﻢ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ
ﺗﻘﺮﺑﺎ ﺇﻟﻴﻬﻢ ،ﺫﲝﻮﺍ ﻟﻠﻘﺒﻮﺭ ،ﻭﻧﺬﺭﻭﺍ ﻟﻠﻘﺒﻮﺭ ،ﻭﺍﺳﺘﻐﺎﺛﻮﺍ ﻭﻫﺘﻔﻮﺍ ﺑﺎﻷﻣﻮﺍﺕ .
٣٩
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
(٩). )(١
ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ{ ∩⊇∇∪ #Y‰tnr& «!$# yìtΒ (#θããô‰s? Ÿξsù ¬! y‰Éf≈|¡yϑø9$# ¨βr&uρ } :
) ( ٩ﻻ ﻳﺮﺿﻰ ﺍﷲ ﲟﺸﺎﺭﻛﺔ ﺃﺣﺪ ﻛﺎﺋﻨﺎ ﻣﻦ ﻛﺎﻥ ،ﻭﻫﺬﺍ ﺻﺮﻳﺢ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ،
ﻟﻜﻦ ﳌﻦ ﻳﻌﻘﻞ ﻭﻳﺘﺪﺑﺮ ﻭﻳﻨﺒﺬ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻷﻋﻤﻰ ،ﻭﺍﻟﺘﻌﻠﻞ ﺍﻟﺒﺎﻃﻞ ،ﻭﻳﺘﻨﺒﻪ ﻟﻨﻔﺴﻪ ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ
Ÿξsù ¬! y‰Éf≈|¡yϑø9$# ¨βr&uρ ﺃﻥ ﺍﷲ ﻻ ﻳﺮﺿﻰ ﺃﻥ ﻳﺸﺮﻙ ﻣﻌﻪ ﺃﺣﺪ ﻛﺎﺋﻨﺎ ﻣﻦ ﻛﺎﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
? (٢) { ∩⊇∇∪ #Y‰tnr& «!$# yìtΒ (#θããô‰sﺍﳌﺴﺎﺟﺪ ﻫﻲ ﺑﻴﻮﺕ ﺍﷲ ،ﻭﻫﻲ ﺍﳌﻮﺍﻃﻦ ﺍﳌﻌﺪﺓ ﻟﻠﺼﻼﺓ ،ﻭﻫﻲ
ﺃﺣﺐ ﺍﻟﺒﻘﺎﻉ ﺇﱃ ﺍﷲ ،ﻭﻫﻲ ﺑﻴﻮﺕ ﺃﺫﻥ ﺍﷲ ﺃﻥ ﺗﺮﻓﻊ ﻭﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﲰﻪ ،ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ
ﺍﳌﺴﺎﺟﺪ ﻣﻮﺍﻃﻨﺎ ﻟﻌﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﳛﺪﺙ ﻓﻴﻬﺎ ﺷﻲﺀ ﻟﻐﲑ ﺍﷲ ،ﻓﻼ ﻳﺒﲎ ﻋﻠﻴﻬﺎ ﺍﻟﻘﺒﻮﺭ
ﻭﺍﻷﺿﺮﺣﺔ ﻷﻥ ﺍﻟﻨﱯ ﻟﻌﻦ ﻣﻦ ﻓﻌﻞ ﺫﻟﻚ ،ﻭﺃﺧﱪ ﺃﻥ ﻫﺬﺍ ﻫﻮ ﻓﻌﻞ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ،
ﻭﻬﻧﺎﻧﺎ ﻋﻦ ﺫﻟﻚ ﰲ ﺁﺧﺮ ﺣﻴﺎﺗﻪ ،ﻭﻫﻮ ﰲ ﺳﻜﺮﺍﺕ ﺍﳌﻮﺕ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﻘﻮﻟﻪ } :ﺃﻻ
ﺇﻥ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﻛﺎﻧﻮﺍ ﻳﺘﺨﺬﻭﻥ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ -ﻫﺬﺍ ﻳﻘﻮﻟﻪ ﻭﻫﻮ ﰲ ﺳﻴﺎﻕ ﺍﳌﻮﺕ -ﺃﻻ
ﻓﻼ ﺗﺘﺨﺬﻭﺍ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ ﻓﺈﱐ ﺃﻬﻧﺎﻛﻢ ﻋﻦ ﺫﻟﻚ { ) (٤) (٣ﻭﻳﻘﻮﻝ } : ﻟﻌﻨﺔ ﺍﷲ ﻋﻠﻰ
ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ { ). (٦) (٥
ﻓﺎﳌﺴﺎﺟﺪ ﳚﺐ ﺃﻥ ﺗﻄﻬﺮ ﻣﻦ ﺁﺛﺎﺭ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻮﺛﻨﻴﺔ ،ﻭﺃﻻ ﺗﻘﺎﻡ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ﺃﻭ ﻳﺪﻓﻦ ﻓﻴﻬﺎ
ﺍﻷﻣﻮﺍﺕ ﺑﻌﺪ ﺑﻨﺎﺋﻬﺎ ﺑﻞ ﺗﻜﻮﻥ ﻣﻮﺍﻃﻦ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ،ﺗﻘﺎﻡ ﻓﻴﻬﺎ ﺍﻟﺼﻼﺓ ﻭﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﺳﻢ
ﺍﷲ ،ﻭﻳﺘﻠﻰ ﻓﻴﻬﺎ ﺍﻟﻘﺮﺁﻥ ،ﻭﺗﻘﺎﻡ ﻓﻴﻪ ﺍﻟﺪﺭﻭﺱ ﺍﻟﻨﺎﻓﻌﺔ ،ﻭﻳﻌﺘﻜﻒ ﻓﻴﻬﺎ ﻟﻠﻌﺒﺎﺩﺓ ﻫﺬﻩ ﻫﻲ
ﻭﻇﻴﻔﺔ ﺍﳌﺴﺎﺟﺪ .
٤٠
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
ﺃﻣﺎ ﺃﻥ ﺗﻘﺎﻡ ﻓﻴﻬﺎ ﺃﻭﺛﺎﻧﺎ ﺗﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻓﻬﺬﻩ ﻟﻴﺴﺖ ﻣﺴﺎﺟﺪ ،ﻫﺬﻩ ﻣﺸﺎﻫﺪ ﺷﺮﻙ ﻭﺇﻥ
ﲰﺎﻫﺎ ﺃﻫﻠﻬﺎ ﺃﻬﻧﺎ ﻣﺴﺎﺟﺪ (١) { ¬! y‰Éf≈|¡yϑø9$# ¨βr&uρ } ،ﺃﻱ :ﻻ ﻟﻐﲑﻩ ؛ ﻭﻷﻥ ﺍﳌﺴﺎﺟﺪ ﻫﻲ
ﳏﻞ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻨﺎﺱ ﻭﺗﻼﻗﻴﻬﻢ ،ﻓﻴﺠﺐ ﺃﻥ ﺗﻜﻮﻥ ﻃﺎﻫﺮﺓ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺒﺪﻉ ﻭﺍﳋﺮﺍﻓﺎﺕ ،
ﻷﻥ ﺍﻟﻨﺎﺱ ﻳﺘﻠﻘﻮﻥ ﻓﻴﻬﺎ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﺒﺎﺩﺓ ،ﻓﺈﺫﺍ ﻭﺟﺪﻭﺍ ﰲ ﺍﳌﺴﺎﺟﺪ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺍﳋﺮﺍﻓﺎﺕ
ﺗﺄﺛﺮﻭﺍ ﺑﺬﻟﻚ ﻭﻧﺸﺮﻭﻩ ﰲ ﺍﻷﺭﺽ ،ﻓﻴﺠﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﺴﺎﺟﺪ ﻣﻄﻬﺮﺓ ﻣﻦ ﺍﻟﺸﺮﻙ .
øŒÎ)uρ ﻭﺃﻋﻈﻤﻬﺎ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻛﻤﺎ ﺃﻣﺮ ﺍﷲ -ﺟﻞ ﻭﻋﻼ -ﺑﺘﻄﻬﲑﻩ ﻗﺎﻝ ﺗﻌﺎﱃ } :
šÏϑÍ←!$s)ø9$#uρ šÏÍ←!$©Ü=Ï9 zÉL÷t/ öÎdγsÛuρ $\↔ø‹x© ’Î1 ñ‚Îô³è@ ω βr& ÏMøt7ø9$# šχ%s3tΒ zΟŠÏδ≡tö/\} $tΡù&§θt/
. )(٢
{ ∩⊄∉∪ ÏŠθàf¡9$# Æì2”9$#uρ
ﻃﻬﺮﻩ ﻣﻦ ﻣﺎﺫﺍ ؟ ﻃﻬﺮﻩ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺒﺪﻉ ﻭﺍﳋﺮﺍﻓﺎﺕ ﻛﻤﺎ ﺃﻧﻪ ﺃﻳﻀﺎ ﻳﻄﻬﺮ ﻣﻦ
ﺍﻟﻨﺠﺎﺳﺎﺕ ﻭﺍﻟﻘﺎﺫﻭﺭﺍﺕ .
{ ) : (٣ﻻ ﻧﺎﻫﻴﺔ ،ﻭﺗﺪﻋﻮ :ﻓﻌﻞ ﻣﻀﺎﺭﻉ ﳎﺰﻭﻡ ﺑﻼ (#θããô‰s? ω ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ } :
ﺍﻟﻨﺎﻫﻴﺔ ﻭﻋﻼﻣﺔ ﺟﺰﻣﻪ ﺣﺬﻑ ﺍﻟﻨﻮﻥ ﻷﻥ ﺃﺻﻠﻪ ﺗﺪﻋﻮﻥ ﻓﺪﺧﻞ ﻋﻠﻴﻪ ﺍﳉﺎﺯﻡ ﻭﻫﻮ ﻻ ﺍﻟﻨﺎﻫﻴﺔ .
ﻓﻼ ﺗﺪﻋﻮﺍ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﻣﻊ ﺍﷲ ﺃﺣﺪﺍ ،ﻻ ﺗﺴﺘﻐﻴﺜﻮﺍ ﺑﺄﺣﺪ ﻣﻊ ﺍﷲ ؛ ﻛﺄﻥ ﻳﻘﻮﻝ :ﻳﺎ ﺍﷲ ﻳﺎ
ﳏﻤﺪ ،ﻳﺎ ﺍﷲ ﻳﺎ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ،ﺃﻭ ﻳﻘﻮﻝ :ﻳﺎ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﻳﺎ ﳏﻤﺪ ،ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ،ﻓﺈﻥ
ﺍﷲ ﻻ ﻳﺮﺿﻰ ﺑﺬﻟﻚ ﻭﻻ ﻳﻘﺒﻠﻪ .
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ " :ﺃﺣﺪﺍ " :ﻧﻜﺮﺓ ﰲ ﺳﻴﺎﻕ ﺍﻟﻨﻬﻲ ﻓﺘﻌﻢ ﻛﻞ ﺃﺣﺪ ،ﻻ ﻳﺴﺘﺜﲎ ﺃﺣﺪ ،ﻻ
ﻣﻠﻚ ﻣﻘﺮﺏ ،ﻭﻻ ﻧﱯ ﻣﺮﺳﻞ ،ﻭﻻ ﺻﻨﻢ ﻭﻻ ﻭﺛﻦ ﻭﻻ ﻗﱪ ﻭﻻ ﺷﻴﺦ ﻭﻻ ﻭﱄ ﻭﻻ ﺣﻲ ﻭﻻ
ﻣﻴﺖ ﻛﺎﺋﻨﺎ ﻣﻦ ﻛﺎﻥ .
٤١
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
ﻓﻬﻲ ﺗﻌﻢ ﻛﻞ ﻣﻦ ﺩﻋﻲ ﻣﻦ ﺩﻭﻥ ﺍﷲ } (١) { ∩⊇∇∪ #Y‰tnr& «!$# yìtΒ (#θããô‰s? Ÿξsùﻓﺪﻟﺖ ﻫﺬﻩ
ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻻ ﺗﻨﻔﻊ ﺇﻻ ﻣﻊ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﺃﻬﻧﺎ ﺇﺫﺍ ﺧﺎﻟﻄﻬﺎ ﺍﻟﺸﺮﻙ ﻓﺈﻬﻧﺎ ﺗﺒﻄﻞ ﻭﺗﻜﻮﻥ
ﳚﺐ ﺃﻥ ﺗﺒﲎ ﺑﻨﻴﺔ )(٢
{ ¬! y‰Éf≈|¡yϑø9$# ¨βr&uρ ﻭﺑﺎﻟﺎ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ ،ﰒ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
ﺧﺎﻟﺼﺔ ﻻ ﻳﻜﻮﻥ ﺍﻟﻘﺼﺪ ﻣﻦ ﺑﻨﺎﺋﻬﺎ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻟﺴﻤﻌﺔ ﻭﲣﻠﻴﺪ ﺍﻟﺬﻛﺮ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ﻭﺗﻜﻮﻥ ﺁﺛﺎﺭﺍ
ﺇﺳﻼﻣﻴﺔ ﻫﺬﺍ ﻛﻠﻪ ﺑﺎﻃﻞ .
ﺍﳌﺴﺎﺟﺪ ﺗﺒﲎ ﻟﻠﻌﺒﺎﺩﺓ ﻭﺑﻘﺼﺪ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺗﻜﻮﻥ ﺍﻟﻨﻴﺔ ﻓﻴﻬﺎ ﺧﺎﻟﺼﺔ ﷲ ﻭﺃﻳﻀﺎ ﺗﺒﲎ ﻣﻦ
)(٤) (٣
} ﺍﷲ ﻻ ﻳﻘﺒﻞ ﺇﻻ ﻃﻴﺒﺎ { ﻛﺴﺐ ﻃﻴﺐ ،ﻻ ﺗﺒﲎ ﻣﻦ ﻛﺴﺐ ﺣﺮﺍﻡ ﻷﻬﻧﺎ ﷲ
ﻓﺘﺒﲎ ﺍﳌﺴﺎﺟﺪ ﻣﻦ ﻧﻔﻘﺔ ﺣﻼﻝ ،ﻭﺗﻜﻮﻥ ﻧﻴﺔ ﺑﺎﻧﻴﻬﺎ ﺧﺎﻟﺼﺔ ﻟﻮﺟﻪ ﺍﷲ ﻻ ﻳﺮﻳﺪ ﻣﻦ ﺑﻨﺎﺋﻪ
ﻣﺪﺣﺎ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﺃﻭ ﲣﻠﻴﺪﺍ ﻟﺬﻛﺮﻩ ،ﺃﻭ ﺭﻳﺎﺀ ﺃﻭ ﲰﻌﺔ ﻓﺈﻥ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﻋﺒﺎﺩﺓ ﻭﺍﻟﻌﺒﺎﺩﺓ ﳚﺐ
ﺃﻥ ﺗﻜﻮﻥ ﺧﺎﻟﺼﺔ ﷲ .
٤٢
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺍﻟﻮﻻﺀ ﻭﺍﻟﺒﺮﺍﺀ
ﺍﻟﺜﺎﻟﺜﺔ :ﺃﻥ ﻣﻦ ﺃﻃﺎﻉ ﺍﻟﺮﺳﻮﻝ ،ﻭﻭﺣﺪ ﺍﷲ ،ﻻ ﳚﻮﺯ ﻟﻪ ﻣﻮﺍﻻﺓ ﻣﻦ ﺣﺎﺩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ
ﻭﻟﻮ ﻛﺎﻥ ﺃﻗﺮﺏ ﻗﺮﻳﺐ ) . ( ١٠
) ( ١٠ﻻ ﳚﻮﺯ ﳌﻦ ﻓﻌﻞ ﺫﻟﻚ ﻣﻮﺍﻻﺓ ﻣﻦ ﺣﺎﺩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻟﻮ ﻛﺎﻥ ﺃﻗﺮﺏ ﻗﺮﻳﺐ .
ﻫﺬﻩ ﻣﺴﺄﻟﺔ ﺍﻟﻮﻻﺀ ﻭﺍﻟﱪﺍﺀ ﻭﻫﻲ ﺗﺎﺑﻌﺔ ﻟﻠﺘﻮﺣﻴﺪ ،ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﻮﻻﺀ ﻷﻭﻟﻴﺎﺀ ﺍﷲ
ﻭﺍﻟﱪﺍﺀ ﻣﻦ ﺃﻋﺪﺍﺀ ﺍﷲ ،ﻭﺍﳌﻮﺍﻻﺓ ﻭﺍﻟﻮﻻﺀ ﲟﻌﲎ ﻭﺍﺣﺪ ،ﻭﺍﻟﻮﻻﺀ ﻳﺮﺍﺩ ﺑﻪ ﺍﶈﺒﺔ ﺑﺎﻟﻘﻠﺐ ،ﻭﻳﺮﺍﺩ
ﺑﻪ ﺍﳌﻨﺎﺻﺮﺓ ﻭﺍﳌﻌﺎﻭﻧﺔ ،ﻭﻳﺮﺍﺩ ﺑﻪ ﺍﻹﺭﺙ ﻭﺍﻟﻌﻘﻞ ﰲ ﺍﻟﺪﻳﺎﺕ .
ﻓﺎﳌﺴﻠﻢ ﻳﻮﺍﱄ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﲟﻌﲎ ﺃﻧﻪ ﳛﺼﺮ ﳏﺒﺘﻪ ﻋﻠﻰ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﻭﻳﻨﺎﺻﺮﻫﻢ ،ﻓﺎﳌﺴﻠﻢ ﻳﻜﻮﻥ
’Îû <Ù÷èt7Î/ 4’n<÷ρr& öΝåκÝÕ÷èt/ ÏΘ%tnö‘F{$# (#θä9'ρé&uρ ﻣﻊ ﺍﳌﺴﻠﻤﲔ ﺑﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :
. )(١
{ 3 «!$# É=≈tFÏ.
ﻓﺎﻟﺘﻌﺎﻗﻞ ﰲ ﺩﻳﺎﺕ ﺍﳋﻄﺄ ﻳﻜﻮﻥ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ،ﻭﻫﻮ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﻟﺘﻜﺎﻓﻞ ،ﻛﻞ ﻫﺬﺍ
ﻳﺪﺧﻞ ﰲ ﺍﻟﻮﻻﺀ ،ﻓﻼ ﻳﻜﻮﻥ ﺑﲔ ﻣﺴﻠﻢ ﻭﻛﺎﻓﺮ ،ﻭﺍﶈﺒﺔ ﻭﺍﻟﻨﺼﺮﺓ ﻭﺍﳌﲑﺍﺙ ﻭﺍﻟﻌﻘﻞ ﻭﻭﻻﻳﺔ
ﺍﻟﻨﻜﺎﺡ ﻭﻭﻻﻳﺔ ﺍﻟﻘﻀﺎﺀ ﺇﱃ ﻏﲑ ﺫﻟﻚ ،ﻓﻼ ﻳﻜﻮﻥ ﺑﲔ ﻣﺴﻠﻢ ﻭﻛﺎﻓﺮ ؛ ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻫﺬﺍ ﺑﲔ
. )(٢
ﺍﳌﺴﻠﻤﲔ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ { ∩⊇⊆⊇∪ ¸ξ‹Î6y™ tÏΖÏΒ÷σçRùQ$# ’n?tã tÌÏ≈s3ù=Ï9 ª!$# Ÿ≅yèøgs† s9uρ } :
ﻫﻜﺬﺍ ﳚﺐ ﺃﻥ ﻳﺘﻤﻴﺰ ﺍﳌﺆﻣﻨﻮﻥ ﻋﻦ ﺍﻟﻜﻔﺎﺭ ،ﻓﻼ ﳚﻮﺯ ﳌﻦ ﻭﺣﺪ ﺍﷲ ﻭﺃﻃﺎﻉ ﺍﻟﺮﺳﻮﻝ
ﻣﻮﺍﻻﺓ ﻣﻦ ﺣﺎﺩ ﺍﷲ .
ﻭﺍﶈﺎﺩﺓ ﻣﻌﻨﺎﻫﺎ :ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﰲ ﺟﺎﻧﺐ ،ﻭﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﳌﺆﻣﻨﻮﻥ ﰲ ﺟﺎﻧﺐ ،
ﻭﻳﻜﻮﻥ ﺍﶈﺎﺩ ﰲ ﺟﺎﻧﺐ ﺍﻟﻜﻔﺎﺭ ﻫﺬﻩ ﻫﻲ ﺍﶈﺎﺩﺓ .
٤٣
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
ﻗﻮﻟﻪ :ﻭﻟﻮ ﻛﺎﻥ ﺃﻗﺮﺏ ﻗﺮﻳﺐ :ﺃﻱ ﻧﺴﺒﺎ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﻗﺮﻳﺒﻚ ﳏﺎﺩﺍ ﷲ ﻭﺭﺳﻮﻟﻪ ﻓﻴﺠﺐ
ﻋﻠﻴﻚ ﳏﺎﺩﺗﻪ ﻭﻣﻘﺎﻃﻌﺘﻪ ،ﻭﻣﻦ ﻛﺎﻥ ﻭﻟﻴﺎ ﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺟﺐ ﻋﻠﻴﻚ ﺃﻥ ﲢﺒﻪ ﻭﺗﻮﺍﻟﻴﻪ ،ﻭﻟﻮ
ﻛﺎﻥ ﺑﻌﻴﺪﺍ ﻣﻦ ﺍﻟﻨﺴﺐ ﻋﻨﻚ ،ﻟﻮ ﻛﺎﻥ ﺃﻋﺠﻤﻴﺎ ﺃﻭ ﺃﺳﻮﺩ ﺃﻭ ﺃﺑﻴﺾ ﺃﻭ ﺃﲪﺮ ﳚﺐ ﻋﻠﻴﻚ ﺃﻥ
ﺗﻮﺍﻟﻴﻪ ﻭﺃﻥ ﲢﺒﻪ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻦ ﺑﻠﺪﻙ ﺃﻭ ﻣﻦ ﺃﻗﺼﻰ ﺍﻟﺸﺮﻕ ﺃﻭ ﻣﻦ ﺃﻗﺼﻰ ﺍﻟﻐﺮﺏ ،ﻗﺎﻝ
،ﺃﻱ :ﺑﻴﻨﻬﻢ ﺍﶈﺒﺔ )(١
{ 4 <Ù÷èt/ â!$uŠÏ9÷ρr& öΝßγàÒ÷èt/ àM≈oΨÏΒ÷σßϑø9$#uρ tβθãΖÏΒ÷σßϑø9$#uρ ﺗﻌﺎﱃ } :
٤٤
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
¨Š!$ym ôtΒ šχρ–Š!#uθムÌÅzFψ$# ÏΘöθu‹ø9$#uρ «!$$Î/ šχθãΖÏΒ÷σム$YΒöθs% ߉ÅgrB ω } : ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ
ãΝÍκÍ5θè=è% ’Îû |=tFŸ2 y7Íׯ≈s9'ρé& 4 öΝåκsEuϱtã ÷ρr& óΟßγtΡ≡uθ÷zÎ) ÷ρr& öΝèδu!$oΨö/r& ÷ρr& öΝèδu!$t/#u (#þθçΡ%Ÿ2 öθs9uρ …ã&s!θß™u‘uρ ©!$#
ª!$# š_ÅÌu‘ 4 $yγ‹Ïù tÏ$Î#≈yz ã≈yγ÷ΡF{$# $pκÉJøtrB ÏΒ “ÌøgrB ;M≈¨Ζy_ óΟßγè=Åzô‰ãƒuρ ( çµ÷ΨÏiΒ 8yρãÎ/ Νèδy‰−ƒr&uρ z≈yϑƒM}$#
( ١١ ) . (١)
{ ∩⊄⊄∪ tβθßsÎ=øçRùQ$# ãΝèδ «!$# z>÷“Ïm ¨βÎ) Iωr& 4 «!$# Ü>÷“Ïm y7Íׯ≈s9'ρé& 4 çµ÷Ψtã (#θàÊu‘uρ öΝåκ÷]tã
ﻻ ﻳﻘﻊ ﻫﺬﺍ ﻭﻻ ﻳﻜﻮﻥ: ﺃﻱ ﻫﺬﺍ ﺧﻄﺎﺏ ﻟﻠﻨﱯ: ( ) ﻻ ﲡﺪ: ( ﻗﻮﻟﻪ ﺗﻌﺎﱃ١١ )
، ﻓﺈﻥ ﺃﺣﺒﻬﻢ ؛ ﻓﺈﻧﻪ ﻟﻴﺲ ﲟﺆﻣﻦ، ﻣﻮﺟﻮﺩﺍ ﺃﺑﺪﺍ ﺃﻥ ﻳﻜﻮﻥ ﻣﺆﻣﻦ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ﳛﺐ ﺍﻟﻜﻔﺎﺭ
. ﻭﻟﻮ ﻛﺎﻥ ﻳﺪﻋﻲ ﺫﻟﻚ
: ﰲ ﺍﻟﻜﺎﻓﻴﺔ ﺍﻟﺸﺎﻓﻴﺔ- ﺭﲪﻪ ﺍﷲ- ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ
ـﺎﻥ
ـﺎ ﺫﺍﻙ ﺑﺈﻣﻜـــ
ـﺒﺎ ﻟﻪ ﻣــ
ﺣــ ـﻲ
ـﺐ ﻭﺗﺪﻋـ
ــﺪﺍﺀ ﺍﳊﺒﻴـ
ـﺐ ﺃﻋـ
ﺃﲢـ
ﺃﻳــﻦ ﺍﶈــﺒﺔ ﻳــﺎ ﺃﺧــﺎ ﺍﻟﺸــﻴﻄﺎﻥ ﺟﺎﻫﺪﺪﺍًﺍ ﺃﺣﺒﺎﺑــــﻪ
ﻭﻛـﺬﺍ ﺗﻌـﺎﺩﻱ ﺟﺎﻫ
$pκš‰r'¯≈tƒ } : ﺃﻧﺎ ﺃﺣﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ: ﻳﻘﻮﻝ،ﻓﻬﺬﺍ ﻻ ﳝﻜﻦ ﺃﺑﺪﺍ ﺃﻥ ﳛﺐ ﺍﻟﻜﻔﺎﺭ
: ( ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ٢) { Íο¨Šuθyϑø9$$Î/ ΝÍκös9Î) šχθà)ù=è? u!$u‹Ï9÷ρr& öΝä.¨ρ߉tãuρ “Íiρ߉tã (#ρä‹Ï‚−Gs? Ÿω (#θãΖtΒ#u tÏ%©!$#
$£ϑÏΒuρ öΝä3ΖÏΒ (#äτℜutç/ $¯ΡÎ) öΝÍηÏΒöθs)Ï9 (#θä9$s% øŒÎ) ÿ…çµyètΒ tÏ%©!$#uρ zΟŠÏδ≡tö/Î) þ’Îû ×πuΖ|¡ym îοuθó™é& öΝä3s9 ôMtΡ%x. ô‰s% }
«!$$Î/ (#θãΖÏΒ÷σè? 4®Lym #´‰t/r& â!$ŸÒøót7ø9$#uρ äοuρ≡y‰yèø9$# ãΝä3uΖ÷t/uρ $uΖoΨ÷t/ #y‰t/uρ ö/ä3Î/ $tΡöxx. «!$# Èβρߊ ÏΒ tβρ߉ç7÷ès?
çν$−ƒÎ) !$yδy‰tãuρ ;οy‰Ïãöθ¨Β tã ωÎ) ϵŠÎ/L{ zΟŠÏδ≡tö/Î) â‘$xøóÏGó™$# šχ%x. $tΒuρ } : ﻭﻗﻮﻟﻪ. (٣)
{ ÿ…çνy‰ômuρ
. (٤)
{ ∩⊇⊇⊆∪ ÒΟŠÎ=ym îν≡¨ρV{ zΟŠÏδ≡tö/Î) ¨βÎ) 4 çµ÷ΖÏΒ r&§y9s? °! Aρ߉tã …çµ¯Ρr& ÿ…ã&s! t¨t7s? $£ϑn=sù
. ﺃﻗﺮﺏ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﳌﺎ ﺗﺒﲔ ﻟﻪ ﺃﻧﻪ ﻋﺪﻭ ﺍﷲ، ﻫﺬﻩ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺗﱪﺃ ﻣﻦ ﺃﺑﻴﻪ
٤٥
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻭﺩﻟﺖ ﺍﻵﻳﺔ ﺃﻳﻀﺎ ﻋﻠﻰ ﺃﻥ ﳏﺒﺔ ﺍﻟﻜﺎﻓﺮ ﺗﺘﻨﺎﰱ ﻣﻊ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ،ﺇﻣﺎ ﻣﻊ
ﺃﺻﻠﻪ ﺃﻭ ﻣﻊ ﻛﻤﺎﻟﻪ ،ﻟﻜﻦ ﺇﻥ ﻛﺎﻧﺖ ﳏﺒﺘﻬﻢ ﻣﻌﻬﺎ ﺗﺄﻳﻴﺪ ﳌﺬﻫﺒﻬﻢ ﻭﻛﻔﺮﻫﻢ ﻓﻬﺬﺍ ﺧﺮﻭﺝ ﻋﻦ
ﺍﻹﺳﻼﻡ ،ﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﳎﺮﺩ ﳏﺒﺔ ﻣﻦ ﻏﲑ ﻣﻨﺎﺻﺮﺓ ﳍﻢ ﻓﻬﺬﺍ ﻳﻌﺘﱪ ﻣﻨﻘﺼﺎ ﻟﻺﳝﺎﻥ ﻭﻓﺴﻘﺎ
ﻭﻣﻀﻌﻔﺎ ﻟﻺﳝﺎﻥ .
ﻗﻴﻞ :ﺇﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺰﻟﺖ ﰲ ﺃﰊ ﻋﺒﻴﺪﺓ ﺑﻦ ﺍﳉﺮﺍﺡ -ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ -ﳌﺎ ﻗﺘﻞ ﺃﺑﺎﻩ
ﻳﻮﻡ ﺑﺪﺭ ؛ ﻷﻥ ﺃﺑﺎﻩ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ،ﻭﻛﺎﻥ ﻳﺮﻳﺪ ﺃﻥ ﻳﻘﺘﻞ ﺍﺑﻨﻪ ﺃﺑﺎ ﻋﺒﻴﺪﺓ ،ﻓﻘﺘﻠﻪ ﺃﺑﻮ ﻋﺒﻴﺪﺓ
ﻷﻧﻪ ﻋﺪﻭ ﺍﷲ ﻭﱂ ﳝﻨﻌﻪ ﺃﻧﻪ ﺃﺑﻮﻩ ،ﱂ ﳝﻨﻌﻪ ﺫﻟﻚ ﻣﻦ ﻗﺘﻠﻪ ﻏﻀﺒﺎ ﷲ -ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .-
ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) :ﺃﻭﻟﺌﻚ ( :ﺃﻱ ﺍﻟﺬﻳﻦ ﻳﺒﺘﻌﺪﻭﻥ ﻋﻦ ﳏﺒﺔ ﻭﻣﻮﺩﺓ ﻣﻦ ﺣﺎﺩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ .
ﻗﻮﻟﻪ ﺗﻌﺎﱃ : (١) { z≈yϑƒM}$# ãΝÍκÍ5θè=è% ’Îû |=tFŸ2 } :ﺃﻱ ﺃﺛﺒﺖ ﺍﷲ ﰲ ﻗﻠﻮﻬﺑﻢ ﻭﺭﺳﺦ ﺍﷲ
ﰲ ﻗﻠﻮﻬﺑﻢ ﺍﻹﳝﺎﻥ .
{ ): ( ٢ ã≈yγ÷ΡF{$# $pκÉJøtrB ÏΒ “ÌøgrB ;M≈¨Ζy_ óΟßγè=Åzô‰ãƒuρ ( çµ÷ΨÏiΒ 8yρãÎ/ Νèδy‰−ƒr&uρ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
ﺍﻟﺘﺄﻳﻴﺪ ﻣﻌﻨﺎﻩ ﺍﻟﺘﻘﻮﻳﺔ ،ﻗﻮﺍﻫﻢ ﺑﺮﻭﺡ ﻣﻨﻪ ،ﻭﺍﻟﺮﻭﺡ ﳍﺎ ﻋﺪﺓ ﺇﻃﻼﻗﺎﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ،ﻣﻨﻬﺎ ﺍﻟﺮﻭﺡ
y7ø‹s9Î) !$uΖø‹ym÷ρr& y7Ï9≡x‹x.uρ ﺍﻟﱵ ﻫﻲ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﻬﺑﺎ ﺍﳊﻴﺎﺓ ،ﻭﻣﻨﻬﺎ ﺍﻟﻮﺣﻲ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
ﻭﻣﻨﻬﺎ ﺟﱪﻳﻞ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﺃﻧﻪ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ،ﻭﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ . )(٣
‘{ 4 $tΡÌøΒr& ôÏiΒ %[nρâ
“Y‰èδuρ (#θãΖtΒ#u šÏ%©!$# |MÎm7s[ã‹Ï9 Èd,ptø:$$Î/ šÎi/¢‘ ÏΒ Ä¨ß‰à)ø9$# ßyρâ‘ …çµs9¨“tΡ ö≅è% ﻗﺎﻝ ﺗﻌﺎﱃ } :
ﻭﻣﻨﻬﺎ )(٥
{ ∩⊇⊂∪ ßÏΒF{$# ßyρ”9$# ϵÎ/ tΑt“tΡ ﻭﻗﺎﻝ ﺗﻌﺎﱃ } : )(٤
{ ∩⊇⊃⊄∪ tÏϑÎ=ó¡ßϑù=Ï9 2”tô±ç0uρ
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻓﺄﻳﺪﻫﻢ ﺑﺮﻭﺡ ﻣﻨﻪ ﺃﻱ ﺑﻘﻮﺓ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻗﻮﺓ ﺇﳝﺎﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﰲ ﺍﻵﺧﺮﺓ
ﲨﻊ ﺟﻨﺔ ،ﻭﺍﳉﻨﺔ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﺒﺴﺘﺎﻥ ،ﲰﻲ ﺟﻨﺔ ﻷﻧﻪ ﳎﱳ )(١
{ ;M≈¨Ζy_ óΟßγè=Åzô‰ãƒuρ }
ﺑﺎﻷﺷﺠﺎﺭ ،ﺃﻱ :ﻣﺴﺘﺘﺮ ﻭﻣﻐﻄﻰ ﺑﺎﻷﺷﺠﺎﺭ ﺍﳌﻠﺘﻔﺔ ،ﻷﻥ ﺍﳉﻨﺔ ﻇﻼﻝ ﻭﺃﺷﺠﺎﺭ ﻭﺃﻬﻧﺎﺭ
ﻭﻗﺼﻮﺭ ﻭﺃﻋﻼﻫﺎ ﻭﺳﻘﻔﻬﺎ ﻋﺮﺵ ﺍﻟﺮﲪﻦ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .
ﻗﻮﻟﻪ ﺗﻌﺎﱃ : (٢) { $pκÏù tβöθ¯=ptä† ã≈pκ÷ΞF{$# ãΝÍκÉJøtrB ÏΒ “ÌøgrB } :ﺃﻱ ﺑﺎﻗﲔ ﻓﻴﻬﺎ ﻻ ﻳﺘﺤﻮﻟﻮﻥ
ﻻ ﳜﺎﻓﻮﻥ ﻣﻦ ﻣﻮﺕ ﻭﻻ ﳜﺎﻓﻮﻥ ﻣﻦ )(٣
ﻋﻨﻬﺎ ﻗﺎﻝ ﺗﻌﺎﱃ { ∩⊇⊃∇∪ ZωuθÏm $pκ÷]tã tβθäóö7tƒ Ÿω } :
ﺃﺣﺪ ﳜﺮﺟﻬﻢ ﻭﻳﻄﺮﺩﻫﻢ ،ﻣﺜﻞ ﻣﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻗﺪ ﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﰲ ﻗﺼﻮﺭ ﻟﻜﻦ ﻻ
ﻳﺴﻠﻢ ﻣﻦ ﺍﳌﻮﺕ ﻓﻴﺨﺮﺝ ﻣﻨﻬﺎ ،ﻭﻻ ﻳﺴﻠﻢ ﻣﻦ ﺍﻷﻋﺪﺍﺀ ﻳﺘﺴﻠﻄﻮﻥ ﻋﻠﻴﻪ ﻭﳜﺮﺟﻮﻧﻪ ،ﺍﻹﻧﺴﺎﻥ
ﰲ ﺍﻟﺪﻧﻴﺎ ﺩﺍﺋﻤﺎ ﺧﺎﺋﻒ .
ﻗﻮﻟﻪ ﺗﻌﺎﱃ : (٤) { 4 çµ÷Ζtã (#θàÊu‘uρ öΝåκ÷]tã ª!$# zÅ̧‘ } :ﳌﺎ ﺃﻏﻀﺒﻮﺍ ﺃﻗﺮﺑﺎﺀﻫﻢ ﻣﻦ ﺍﻟﻜﻔﺎﺭ
ﻭﻋﺎﺩﻭﻫﻢ ﻣﻨﺤﻬﻢ ﺍﷲ ﺍﻟﺮﺿﺎ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺟﺰﺍﺀ ﳍﻢ ،ﻓﻬﻢ ﻋﻮﺿﻮﺍ ﺑﺈﻏﻀﺎﻬﺑﻢ ﻷﻗﺎﺭﻬﺑﻢ
ﺍﻟﻜﻔﺎﺭ ،ﻋﻮﺿﻮﺍ ﺑﺮﺿﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﺭﺿﻮﺍ ﻋﻨﻪ .
ﻗﻮﻟﻪ ﺗﻌﺎﱃ : (٥) { 4 «!$# Ü>÷“Ïm y7Íׯ≈s9'ρé& } :ﺃﻱ ﲨﺎﻋﺔ ﺍﷲ ،ﻭﺃﻣﺎ ﺍﻟﻜﻔﺎﺭ ﻓﻬﻢ ﺣﺰﺏ
ﺃﻱ ﲨﺎﻋﺔ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺃﻧﺼﺎﺭ )(٦
ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻢ { 4 Ç≈sÜø‹¤±9$# Ü>÷“Ïm y7Íׯ≈s9'ρé& } :
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻓﻬﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺗﺘﻌﻠﻖ ﺑﻌﺪﺍﻭﺓ ﺍﻟﻜﻔﺎﺭ ﻭﻋﺪﻡ ﻣﻮﺍﻻﻬﺗﻢ ،ﻭﻫﻲ ﻻ ﺗﻘﺘﻀﻲ ﺃﻧﻨﺎ ﻧﻘﺎﻃﻊ ﺍﻟﻜﻔﺎﺭ
ﰲ ﺍﻷﻣﻮﺭ ﻭﺍﳌﻨﺎﻓﻊ ﺍﻟﺪﻧﻴﻮﻳﺔ ،ﺑﻞ ﻳﺴﺘﺜﲎ ﻣﻦ ﺫﻟﻚ ﺃﻣﻮﺭ :
ﺍﻷﻭﻝ :ﺃﻧﻪ ﻣﻊ ﺑﻐﻀﻨﺎ ﳍﻢ ﻭﻋﺪﺍﻭﺗﻨﺎ ﳍﻢ ﳚﺐ ﺃﻥ ﻧﺪﻋﻮﻫﻢ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،
ﳚﺐ ﺃﻥ ﻧﺪﻋﻮﻫﻢ ﺇﱃ ﺍﷲ ﻭﻻ ﻧﺘﺮﻛﻬﻢ ﻭﻧﻘﻮﻝ ﻫﺆﻻﺀ ﺃﻋﺪﺍﺀ ﺍﷲ ﻭﺃﻋﺪﺍﺅﻧﺎ ،ﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ
ﻧﺪﻋﻮﻫﻢ ﺇﱃ ﺍﷲ ﻟﻌﻞ ﺍﷲ ﺃﻥ ﻳﻬﺪﻳﻬﻢ ،ﻓﺈﻥ ﱂ ﻳﺴﺘﺠﻴﺒﻮﺍ ﻓﺈﻧﺎ ﻧﻘﺎﺗﻠﻬﻢ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ،ﻓﺈﻣﺎ ﺃﻥ
ﻳﺪﺧﻠﻮﺍ ﰲ ﺍﻹﺳﻼﻡ ،ﻭﺇﻣﺎ ﺃﻥ ﻳﺒﺬﻟﻮﺍ ﺍﳉﺰﻳﺔ ﺇﻥ ﻛﺎﻧﻮﺍ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺃﻭ ﺍﺠﻤﻟﻮﺱ ﻭﻫﻢ
ﺻﺎﻏﺮﻭﻥ ،ﻭﳜﻀﻌﻮﻥ ﳊﻜﻢ ﺍﻹﺳﻼﻡ ،ﻭﻳﺘﺮﻛﻮﻥ ﻋﻠﻰ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ،ﻟﻜﻦ ﺑﺸﺮﻁ ﺩﻓﻊ
ﺍﳉﺰﻳﺔ ﻭﺧﻀﻮﻋﻬﻢ ﳊﻜﻢ ﺍﻹﺳﻼﻡ ،ﺃﻣﺎ ﺇﻥ ﻛﺎﻧﻮﺍ ﻏﲑ ﻛﺘﺎﺑﻴﲔ ﻭﻏﲑ ﳎﻮﺱ ﻓﻔﻲ ﺃﺧﺬ ﺍﳉﺰﻳﺔ
ﻣﻨﻬﻢ ﺧﻼﻑ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ .
ﺍﻟﺜﺎﱐ :ﻻ ﻣﺎﻧﻊ ﻣﻦ ﻣﻬﺎﺩﻧﺔ ﺍﻟﻜﻔﺎﺭ ﻋﻨﺪ ﺍﳊﺎﺟﺔ ،ﺇﺫﺍ ﺍﺣﺘﺎﺝ ﺍﳌﺴﻠﻤﻮﻥ ﳌﻬﺎﺩﻧﺘﻬﻢ
ﻟﻜﻮﻥ ﺍﳌﺴﻠﻤﲔ ﻻ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻰ ﻗﺘﺎﳍﻢ ﻭﳜﺸﻰ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺷﺮﻫﻢ ،ﻻ ﺑﺄﺱ
* βÎ)uρ ﺑﺎﳌﻬﺎﺩﻧﺔ ﺇﱃ ﺃﻥ ﻳﻘﻮﻯ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﻗﺘﺎﳍﻢ ﺃﻭ ﺇﺫﺍ ﻃﻠﺒﻮﺍ ﻫﻢ ﺍﳌﻬﺎﺩﻧﺔ }
ﻣﺆﺟﻠﺔ ﺇﱃ ﺃﺟﻞ ﺣﺴﺐ ﺭﺃﻱ ﺇﻣﺎﻡ ﺍﳌﺴﻠﻤﲔ ،ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﺼﻠﺤﺔ .
ﺍﻟﺜﺎﻟﺚ :ﻻ ﻣﺎﻧﻊ ﻣﻦ ﻣﻜﺎﻓﺄﻬﺗﻢ ﻋﻠﻰ ﺍﻹﺣﺴﺎﻥ ﺇﺫﺍ ﺃﺣﺴﻨﻮﺍ ﻟﻠﻤﺴﻠﻤﲔ ،ﻻ ﻣﺎﻧﻊ ﺃﻬﻧﻢ
óΟs9uρ ÈÏd‰9$# ’Îû öΝä.θè=ÏG≈s)ムöΝs9 tÏ%©!$# Çtã ª!$# â/ä38yγ÷Ψtƒ ω ﻳﻜﺎﻓﺌﻮﻥ ﻋﻠﻰ ﺇﺣﺴﺎﻬﻧﻢ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ } :
. )(٢
†{ ∩∇∪ tÏÜÅ¡ø)ßϑø9$# =Ïtä† ©!$# ¨βÎ) 4 öΝÍκös9Î) (#þθäÜÅ¡ø)è?uρ óΟèδρ•y9s? βr& öΝä.Ì≈tƒÏŠ ÏiΒ /ä.θã_Ìøƒä
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﺭﺍﺑﻌﺎ :ﺍﻟﻮﺍﻟﺪ ﺍﻟﻜﺎﻓﺮ ﳚﺐ ﻋﻠﻰ ﻭﻟﺪﻩ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﱪ ﺑﻪ ،ﻟﻜﻨﻪ ﻻ ﻳﻄﻴﻌﻪ ﰲ ﺍﻟﻜﻔﺮ ﻟﻘﻮﻟﻪ
’Í< öà6ô©$# Èβr& È÷tΒ%tæ ’Îû …çµè=≈|ÁÏùuρ 9÷δuρ 4’n?tã $·Ζ÷δuρ …絕Βé& çµ÷Fn=uΗxq ϵ÷ƒy‰Ï9≡uθÎ/ z≈|¡ΣM}$# $uΖøŠ¢¹uρuρ ﺗﻌﺎﱃ } :
( $yϑßγ÷èÏÜè? Ÿξsù ÖΝù=Ïæ ϵÎ/ y7s9 }§øŠs9 $tΒ ’Î1 š‚Íô±è@ βr& #’n?tã š‚#y‰yγ≈y_ βÎ)uρ ∩⊇⊆∪ çÅÁyϑø9$# ¥’n<Î) y7÷ƒy‰Ï9≡uθÎ9uρ
ﻛﺎﻓﺮﺍ ،ﻟﻜﻦ ﻻ ﲢﺒﻪ ﺍﶈﺒﺔ ﺍﻟﻘﻠﺒﻴﺔ ،ﺑﻞ ﺗﻜﺎﻓﺌﻪ ﻋﻠﻰ ﺗﺮﺑﻴﺘﻪ ﻟﻚ ،ﻭﺃﻧﻪ ﻭﺍﻟﺪ ﻭﻟﻪ ﺣﻖ ﺗﻜﺎﻓﺌﻪ
ﻋﻠﻰ ﺫﻟﻚ .
ﺧﺎﻣﺴﺎ :ﺗﺒﺎﺩﻝ ﺍﻟﺘﺠﺎﺭﺓ ﻣﻌﻬﻢ ﻭﺍﻟﺸﺮﺍﺀ ﻣﻨﻬﻢ ،ﺷﺮﺍﺀ ﺍﳊﺎﺟﺎﺕ ﻣﻨﻬﻢ ﻭﺍﺳﺘﲑﺍﺩ ﺍﻟﺒﻀﺎﺋﻊ
ﻭﺍﻷﺳﻠﺤﺔ ﻣﻨﻬﻢ ﺑﺎﻟﺜﻤﻦ ﻻ ﺑﺄﺱ ﺑﺬﻟﻚ ،ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﻨﱯ ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻜﻔﺎﺭ ﻭﻛﺬﻟﻚ
ﻋﺎﻣﻞ ﺃﻫﻞ ﺧﻴﱪ ﻭﻫﻢ ﻳﻬﻮﺩ ﻋﻠﻰ ﺃﻥ ﻳﺰﺭﻋﻮﺍ ﺍﻷﺭﺽ ﲜﺰﺀ ﳑﺎ ﳜﺮﺝ ﻣﻨﻬﺎ ،ﻟﻴﺲ ﻫﺬﺍ ﻣﻦ
ﺍﳌﻮﺍﻻﺓ ﻭﺍﶈﺒﺔ ،ﻭﺇﳕﺎ ﻫﻮ ﺗﺒﺎﺩﻝ ﻣﺼﺎﱀ .ﳚﺐ ﺃﻥ ﻧﻌﺮﻑ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ،ﻭﺃﻬﻧﺎ ﻻ ﺗﺪﺧﻞ ﰲ
ﺍﳌﻮﺍﻻﺓ ،ﻭﻟﻴﺲ ﻣﻨﻬﻴﺎ ﻋﻨﻬﺎ .
ﻛﺬﻟﻚ ﺍﻻﺳﺘﺪﺍﻧﺔ ﻣﻨﻬﻢ ،ﺍﻟﻨﱯ ﺍﺳﺘﺪﺍﻥ ﻣﻦ ﺍﻟﻴﻬﻮﺩﻱ ﻃﻌﺎﻣﺎ ،ﻭﺭﻫﻦ ﺩﺭﻋﻪ ﻋﻨﺪﻩ
ﻭﻣﺎﺕ ﻭﺩﺭﻋﻪ ﻣﺮﻫﻮﻧﺔ ﻋﻨﺪ ﻳﻬﻮﺩﻱ ﺑﻄﻌﺎﻡ ﺍﺷﺘﺮﺍﻩ ﻷﻫﻠﻪ ،ﻻ ﻣﺎﻧﻊ ﻣﻦ ﻫﺬﺍ ؛ ﻷﻥ ﻫﺬﻩ
ﺃﻣﻮﺭ ﺩﻧﻴﻮﻳﺔ ﻭﻣﺼﺎﱀ ،ﻭﻻ ﺗﺪﻝ ﻋﻠﻰ ﺍﶈﺒﺔ ﻭﺍﳌﻮﺩﺓ ﰲ ﺍﻟﻘﻠﻮﺏ ،ﻓﻼ ﺑﺪ ﺃﻥ ﻧﻔﺮﻕ ﺑﲔ ﻫﺬﺍ
ﻭﻫﺬﺍ ،ﻷﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﲰﻊ ﻧﺼﻮﺹ ﺍﻟﻌﺪﺍﻭﺓ ﻟﻠﻜﻔﺎﺭ ﻭﻋﺪﻡ ﳏﺒﺘﻬﻢ ﻗﺪ ﻳﻔﻬﻢ ﺃﻧﻪ ﻻ
ﻳﺘﻌﺎﻣﻞ ﻣﻌﻬﻢ ،ﻭﻻ ﻳﺘﺼﻞ ﻬﺑﻢ ﻬﻧﺎﺋﻴﺎ ،ﻭﺃﻥ ﺗﻜﻮﻥ ﻣﻘﺎﻃﻌﺔ ﻬﻧﺎﺋﻴﺔ .ﻻ ! ﻫﺬﺍ ﳏﺪﺩ ﺑﺄﺣﻜﺎﻡ
ﻭﲝﺪﻭﺩ ﻭﺑﺸﺮﻭﻁ ﻣﻌﺮﻭﻓﺔ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ .
ﺳﺎﺩﺳﺎ :ﺃﺑﺎﺡ ﺍﷲ ﺍﻟﺘﺰﻭﺝ ﻣﻦ ﻧﺴﺎﺀ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺑﺸﺮﻁ ﺃﻥ ﻳﻜﻦ ﻋﻔﻴﻔﺎﺕ ﰲ
ﺃﻋﺮﺍﺿﻬﻦ ،ﻭﺃﺑﺎﺡ ﺍﷲ ﻟﻨﺎ ﺃﻛﻞ ﺫﺑﺎﺋﺤﻬﻢ .
٤٩
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
ﺳﺎﺑﻌﺎ :ﻻ ﺑﺄﺱ ﺑﺈﺟﺎﺑﺔ ﺩﻋﻮﻬﺗﻢ ،ﻭﺃﻛﻞ ﻃﻌﺎﻣﻬﻢ ﺍﳌﺒﺎﺡ ﻛﻤﺎ ﻓﻌﻞ ﺍﻟﻨﱯ .
ﺛﺎﻣﻨﺎ :ﺍﻹﺣﺴﺎﻥ ﺇﱃ ﺍﳉﲑﺍﻥ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ؛ ﻷﻥ ﳍﻢ ﺣﻖ ﺍﳉﻮﺍﺭ .
4 (#θä9ω÷ès? ωr& #’n?tã BΘöθs% ãβ$t↔oΨx© öΝà6¨ΖtΒÌôftƒ Ÿωuρ ﺗﺎﺳﻌﺎ :ﻻ ﳚﻮﺯ ﻇﻠﻤﻬﻢ ﻗﺎﻝ ﺗﻌﺎﱃ } :
. )(١
{ ( 3“uθø)−G=Ï9 Ü>tø%r& uθèδ (#θä9ωôã$#
٥٠
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
(#÷ρttƒ βÎ)uρ $pκÍ5 (#θãΖÏΒ÷σムω 7πtƒ#u ¨≅à2 (#÷ρttƒ βÎ)uρ ﻭﻗﺎﻝ ﺗﻌﺎﱃ } : )( ١
{ 4 Äcxöø9$# zÏΒ ß‰ô©”9$#
٥١
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ
ﺍﳊﻨﻴﻔﻴﺔ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ
ﺗﻌﺮﻳﻒ ﺍﳊﻨﻴﻔﻴﺔ
ﺇﻥ ﺍﳊﻨﻔﻴﺔ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ) ( ١٣
) ( ١٣ﻗﻮﻟﻪ :ﺇﻥ ﺍﳊﻨﻴﻔﻴﺔ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ :ﺃﻱ ﺍﻟﺬﻱ ﳚﺐ ﺃﻥ ﺗﻌﻠﻤﻪ ﻭﺃﻥ ﺗﻌﺮﻓﻪ ﺃﻥ
ﺍﳊﻨﻴﻔﻴﺔ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ،ﻭﺍﳊﻨﻒ ﰲ ﺍﻟﻠﻐﺔ :ﺍﳌﻴﻞ .
ﻓﻤﻌﲎ ﺍﳊﻨﻴﻔﻴﺔ ﻫﻲ ﺍﳌﻠﺔ ﺍﳌﺎﺋﻠﺔ ﻋﻦ ﺍﻟﺸﺮﻙ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﺇﺑﺮﺍﻫﻴﻢ -ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ
ﻭﺍﻟﺴﻼﻡ -ﻛﺎﻥ ﺣﻨﻴﻔﺎ ﻣﺴﻠﻤﺎ ،ﺣﻨﻴﻔﺎ ﺃﻱ ﻣﺎﺋﻼ ﻋﻦ ﺍﻟﺸﺮﻙ ﻭﻣﻌﺮﺿﺎ ﻋﻨﻪ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ
)zÏΒ à7tƒ óΟs9uρ $ZŠÏΖym °! $\FÏΡ$s% Zπ¨Βé& šχ%x. zΟŠÏδ≡tö/Î) ¨βÎ ﻗﺎﻝ ﺗﻌﺎﱃ } : ﻭﺍﻹﺧﻼﺹ ﷲ
ﻓﺎﳊﻨﻴﻒ ﻣﻦ ﺃﻭﺻﺎﻑ ﺇﺑﺮﺍﻫﻴﻢ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﲟﻌﲎ ﺃﻧﻪ ﻣﻌﺮﺽ ﻋﻦ )(١
{ ∩⊇⊄⊃∪ tÏ.Îô³ßϑø9$#
ﺍﻟﺸﺮﻙ ﻭﻣﺎﺋﻞ ﻋﻨﻪ ﺑﺎﻟﻜﻠﻴﺔ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ،ﻣﺘﻮﺟﻪ ﺑﻜﻞ ﻭﺟﻬﺘﻪ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﺧﻼﺹ ﷲ
ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ : )(٢
ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ { ( $Z‹ÏΖym zΟŠÏδ≡tö/Î) s'©#ÏΒ ôìÎ7¨?$# Èβr& y7ø‹s9Î) !$uΖøŠym÷ρr& §ΝèO } :
zÏΒ tβ%x. $tΒuρ $VϑÎ=ó¡•Β $Z‹ÏΖym šχ%x. Å3≈s9uρ $|‹ÏΡ#uóÇnΣ Ÿωuρ $wƒÏŠθåκu‰ ãΝŠÏδ≡tö/Î) tβ%x. $tΒ }
ﻫﺬﻩ ﺃﻭﺻﺎﻑ ﺇﺑﺮﺍﻫﻴﻢ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﺍﻟﻌﻈﻴﻤﺔ ،ﻣﻨﻬﺎ ﺃﻧﻪ ﻛﺎﻥ ﺣﻨﻴﻔﺎ ،ﻭﺃﻥ ﻣﻠﺘﻪ ﺍﳊﻨﻴﻔﻴﺔ
ﻫﻲ ﺍﳌﻠﺔ ﺍﳋﺎﻟﺼﺔ ﷲ ﺍﻟﱵ ﻟﻴﺲ ﻓﻴﻬﺎ ﺷﺮﻙ ،ﻭﻗﺪ ﺃﻣﺮ ﺍﷲ ﻧﺒﻴﻪ ﺃﻥ ﻳﺘﺒﻊ ﻫﺬﻩ ﺍﳌﻠﺔ ﺑﻘﻮﻟﻪ :
)(٤
} { ∩⊇⊄⊂∪ tÅ2Îô³ßϑø9$# zÏΒ tβ%x. $tΒuρ ( $Z‹ÏΖym zΟŠÏδ≡tö/Î) s'©#ÏΒ ôìÎ7¨?$# Èβr& y7ø‹s9Î) !$uΖøŠym÷ρr& §ΝèO
٥٢
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
öΝä38u;tFô_$# uθèδ ﻭﺃﻣﺮﻧﺎ ﳓﻦ ﻛﺬﻟﻚ ﺃﻥ ﻧﺘﺒﻊ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﻗﺎﻝ ﺗﻌﺎﱃ } :
ﻭﻫﻲ )(١
{ tÏϑÎ=ó¡ßϑø9$# ãΝä39£ϑy™ uθèδ 4 zΟŠÏδ≡tö/Î) öΝä3‹Î/r& s'©#ÏiΒ 4 8ltym ôÏΒ ÈÏd‰9$# ’Îû ö/ä3ø‹n=tæ Ÿ≅yèy_ $tΒuρ
٥٣
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
٥٤
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
öΝçFΡr&uρ #YŠ#y‰Ρr& ¬! (#θè=yèøgrB Ÿξsù ( öΝä3©9 $]%ø—Í‘ ÏN≡tyϑ¨V9$# zÏ Β ÏµÎ/ ylt÷zr'sù [!$tΒ Ï!$yϑ¡¡9$# zÏΒ tΑt“Ρr&uρ
ﺃﻧﻪ ﻻ ﻧﺪ ﻟﻪ ،ﻭﻻ ﺷﺒﻴﻪ ﻟﻪ ،ﻭﻻ ﻧﻈﲑ ﻟﻪ ،ﻭﻻ ﻛﻔﺆ ﻟﻪ ،ﻓﻬﺬﺍ ﻬﻧﻲ )(١
?{ ∩⊄⊄∪ šχθßϑn=÷ès
ﻋﻦ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﻭﻋﻦ ﺍﻟﺸﺮﻙ ﺍﻷﺻﻐﺮ ،ﺃﻣﺮ ﺍﷲ ﺑﺬﻟﻚ ﲨﻴﻊ ﺍﻟﻨﺎﺱ ﻣﻦ ﺃﻭﳍﻢ ﺇﱃ ﺁﺧﺮﻫﻢ .
ﻗﻮﻟﻪ :ﻭﺧﻠﻘﻬﻢ ﳍﺎ :ﺃﻱ ﻟﻌﺒﺎﺩﺗﻪ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ،ﺧﻠﻘﻮﺍ ﻣﻦ ﺃﺟﻠﻬﺎ ،
.ﻭﺃﻣﺮﻭﺍ )(٢
{ ∩∈∉∪ Èβρ߉ç7÷èu‹Ï9 ωÎ) }§ΡM}$#uρ £Ågø:$# àMø)n=yz $tΒuρ ﺫﻟﻚ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
ﺍﻟﺸﻴﺦ :ﺧﻠﻘﻬﻢ ﳍﺎ ﻭﺃﻣﺮﻫﻢ ﻬﺑﺎ ،ﲨﻊ ﺍﻷﻣﺮﻳﻦ ﰲ ﻗﻮﻟﻪ :ﻭﺑﺬﻟﻚ ﺃﻣﺮ ﺍﷲ ﲨﻴﻊ ﺍﻟﻨﺎﺱ
ﻭﺧﻠﻘﻬﻢ ﳍﺎ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ . (٤) { ∩∈∉∪ Èβρ߉ç7÷èu‹Ï9 ωÎ) }§ΡM}$#uρ £Ågø:$# àMø)n=yz $tΒuρ } :
ﺍﷲ ﻫﻮ ﺍﳋﺎﻟﻖ ،ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻖ )(٥
{ }§ΡM}$#uρ £Ågø:$# àMø)n=yz $tΒuρ ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ } :
ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ،ﻭﻣﻦ ﺫﻟﻚ ﺃﻧﻪ ﺧﻠﻖ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ،ﻭﺃﻋﻄﺎﻫﻢ ﺍﻟﻌﻘﻮﻝ ،ﻭﻛﻠﻔﻬﻢ ﺑﻌﺒﺎﺩﺗﻪ
ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ،ﺧﺼﻬﻢ ﺑﺎﻷﻣﺮ ﺑﻌﺒﺎﺩﺗﻪ ؛ ﻷﻥ ﺍﷲ ﺃﻋﻄﺎﻫﻢ ﻋﻘﻮﻻ ،ﻭﺃﻋﻄﺎﻫﻢ ﻣﺎ
ﳝﻴﺰﻭﻥ ﺑﻪ ﺑﲔ ﺍﻟﻀﺎﺭ ﻭﺍﻟﻨﺎﻓﻊ ،ﻭﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ ،ﻭﺧﻠﻖ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ﳌﺼﺎﳊﻬﻢ ﻭﻣﻨﺎﻓﻌﻬﻢ .
٥٥
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
ﻛﻞ )(١
{ 4 çµ÷ΖÏiΒ $Yè‹ÏΗsd ÇÚö‘F{$# ’Îû $tΒuρ ÏN≡uθ≈yϑ¡¡9$# ’Îû $¨Β /ä3s9 t¤‚y™uρ ﻗﺎﻝ ﺗﻌﺎﱃ } :
ﻣﺴﺨﺮ ﻟﺒﲏ ﺁﺩﻡ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﺴﺘﻌﻴﻨﻮﺍ ﺑﻪ ﻋﻠﻰ ﻣﺎ ﺧﻠﻘﻮﺍ ﻣﻦ ﺃﺟﻠﻪ ،ﻭﻫﻮ ﻋﺒﺎﺩﺓ ﺍﷲ ﺳﺒﺤﺎﻧﻪ
ﻭﺗﻌﺎﱃ . (٢) { ∩∈∉∪ Èβρ߉ç7÷èu‹Ï9 ωÎ) }§ΡM}$#uρ £Ågø:$# àMø)n=yz $tΒuρ } ،
ﻭﺍﳉﻦ ﻋﺎﱂ ﻣﻦ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻻ ﻧﺮﺍﻫﻢ ،ﻭﻫﻢ ﻣﻜﻠﻔﻮﻥ ﺑﺎﻟﻌﺒﺎﺩﺓ ،ﻭﻣﻨﻬﻴﻮﻥ ﻋﻦ ﺍﻟﺸﺮﻙ
ﻭﻋﻦ ﺍﳌﻌﺼﻴﺔ ﻣﺜﻞ ﺑﲏ ﺁﺩﻡ ،ﻟﻜﻦ ﳜﺘﻠﻔﻮﻥ ﻋﻦ ﺑﲏ ﺁﺩﻡ ﰲ ﺍﳋﻠﻘﺔ .
ﺃﻣﺎ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ﻓﻬﻢ ﻣﺜﻞ ﺑﲏ ﺁﺩﻡ ﻣﺄﻣﻮﺭﻭﻥ ﻭﻣﻨﻬﻴﻮﻥ ،ﻭﺍﳉﻦ ﻋﺎﱂ ﻣﻦ
ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻻ ﻧﺮﺍﻫﻢ ﻟﻜﻨﻬﻢ ﻣﻮﺟﻮﺩﻭﻥ ،ﻭﺍﻹﻧﺲ ﻫﻢ ﺑﻨﻮ ﺁﺩﻡ ،ﲰﻮﺍ ﺑﺎﻹﻧﺲ ﻷﻥ ﺑﻌﻀﻬﻢ
ﻳﺄﻧﺲ ﺑﺒﻌﺾ ،ﳚﺘﻤﻌﻮﻥ ﻭﻳﺘﺂﻟﻔﻮﻥ ،ﻭﺍﳉﻦ ﲰﻮﺍ ﺟﻨﺎ ﻣﻦ ﺍﻻﺟﺘﻨﺎﻥ ﻭﻫﻮ ﺍﻻﺧﺘﻔﺎﺀ ،ﻭﻣﻨﻪ
ﺍﳉﻨﲔ ﰲ ﺍﻟﺒﻄﻦ ،ﻷﻧﻪ ﳐﺘﻒ ،ﻭﺟﻨﻪ ﺍﻟﻠﻴﻞ ﺇﺫﺍ ﺳﺘﺮﻩ ،ﻭﺍﺠﻤﻟﻦ ﺍﻟﺬﻱ ﻳﺘﺨﺬ ﺩﻭﻥ ﺍﻟﺴﻬﺎﻡ ،
ﻓﺎﻻﺟﺘﻨﺎﻥ ﻭﺍﳉﻨﺎﻥ ﻫﻮ ﺍﻟﺸﻲﺀ ﺍﳋﻔﻲ ﺍﳌﺴﺘﺘﺮ ،ﻓﺎﳉﻦ ﻣﺴﺘﺘﺮﻭﻥ ﻋﻨﺎ ﻻ ﻧﺮﺍﻫﻢ .
ﻭﻫﻢ ﻋﺎﱂ ﻣﻮﺟﻮﺩ ﻣﻦ ﺃﻧﻜﺮﻫﻢ ﻓﻬﻮ ﻛﺎﻓﺮ ؛ ﻷﻧﻪ ﻣﻜﺬﺏ ﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻹﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ ،
ﻓﻘﺪ ﺑﲔ ﺍﷲ ﺃﻧﻪ ﱂ ﳜﻠﻖ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﻟﺸﻲﺀ ﺇﻻ ﻟﻌﺒﺎﺩﺗﻪ ،ﻓﻬﻮ ﱂ ﳜﻠﻘﻬﻢ ﻷﺟﻞ ﺃﻥ ﻳﻨﻔﻌﻮﻩ
ﺃﻭ ﻳﻀﺮﻭﻩ ،ﺃﻭ ﻳﻌﺘﺰ ﻬﺑﻢ ﻣﻦ ﺫﻟﺔ ،ﺃﻭ ﻳﺘﻜﺜﺮ ﻬﺑﻢ ﻣﻦ ﻗﻠﺔ ،ﻷﻧﻪ ﻏﲏ ﻋﻦ ﺍﻟﻌﺎﳌﲔ ،ﻭﻣﺎ
߉ƒÍ‘é& !$tΒ ﺧﻠﻘﻬﻢ ﳊﺎﺟﺔ ﺇﻟﻴﻬﻢ ،ﻣﺎ ﺧﻠﻘﻬﻢ ﻷﺟﻞ ﺃﻥ ﻳﺮﺯﻗﻮﻩ ﺃﻭ ﻳﻜﺘﺴﺒﻮﺍ ﻟﻪ ﺍﻷﻣﻮﺍﻝ } :
. )(٣
){ ∩∈∇∪ ßÏGyϑø9$# Íο§θà)ø9$# ρèŒ ä−#¨—§9$# uθèδ ©!$# ¨βÎ ∩∈∠∪ ÈβθßϑÏèôÜムβr& ߉ƒÍ‘é& !$tΒuρ 5−ø—Íh‘ ÏiΒ Νåκ÷]ÏΒ
ﻓﺎﷲ ﻟﻴﺲ ﲝﺎﺟﺔ ﺇﱃ ﺍﳋﻠﻖ ،ﻭﺇﳕﺎ ﺧﻠﻖ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﻟﺸﻲﺀ ﻭﺍﺣﺪ ﻓﻘﻂ ﻭﻫﻮ ﺃﻥ
ﻳﻌﺒﺪﻭﻩ ،ﻭﻫﻮ ﻟﻴﺲ ﲝﺎﺟﺔ ﺇﱃ ﻋﺒﺎﺩﻬﺗﻢ ،ﻭﺇﳕﺎ ﻫﻢ ﺍﶈﺘﺎﺟﻮﻥ ﺇﻟﻴﻬﺎ ؛ ﻷﻬﻧﻢ ﺇﺫﺍ ﻋﺒﺪﻭﺍ ﺍﷲ
ﺃﻛﺮﻣﻬﻢ ﻭﺃﺩﺧﻠﻬﻢ ﺍﳉﻨﺔ ،ﻓﻤﺼﻠﺤﺔ ﺍﻟﻌﺒﺎﺩﺓ ﺭﺍﺟﻌﺔ ﺇﻟﻴﻬﻢ ،ﻭﻣﻀﺮﺓ ﺍﳌﻌﺼﻴﺔ ﻋﺎﺋﺪﺓ ﺇﻟﻴﻬﻢ ،
ﺃﻣﺎ ﺍﷲ -ﺟﻞ ﻭﻋﻼ -ﻻ ﺗﻀﺮﻩ ﻃﺎﻋﺔ ﺍﳌﻄﻴﻊ ﻭﻻ ﻣﻌﺼﻴﺔ ﺍﻟﻌﺎﺻﻲ .
٥٦
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
);Í_tós9 ©!$# χÎ*sù $YèŠÏΗsd ÇÚö‘F{$# ’Îû tΒuρ ÷ΛäΡr& (#ÿρãàõ3s? βÎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ } :
ﺍﷲ ﻻ ﺗﻀﺮﻩ ﻣﻌﺼﻴﺔ ﺍﻟﻌﺎﺻﻲ ﻭﻻ ﺗﻨﻔﻌﻪ ﻃﺎﻋﺔ ﺍﳌﻄﻴﻊ ،ﻭﺇﳕﺎ ﻫﺬﺍ ﺭﺍﺟﻊ )( ١
{ ∩∇∪ ÏΗxq
ﺇﱃ ﺍﳋﻠﻖ ﺃﻧﻔﺴﻬﻢ ،ﺇﻥ ﺃﻃﺎﻋﻮﻩ ﺍﻧﺘﻔﻌﻮﺍ ،ﻭﺇﻥ ﻋﺼﻮﻩ ﺗﻀﺮﺭﻭﺍ ﲟﻌﺼﻴﺘﻪ .
٥٧
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
٥٨
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
) (٣) { $YΖ≈|¡ômÎﻫﺬﺍ ﻫﻮ ﺍﳊﻖ ﺍﻟﺜﺎﱐ (٤) { 4’n1öà)ø9$# “ÏŒuρ } ،ﻫﺬﺍ ﻫﻮ ﺍﳊﻖ ﺍﻟﺜﺎﻟﺚ ،ﻭﺫﻭﻭ
ﺍﻟﻘﺮﰉ ﻫﻢ ﺍﻟﺬﻳﻦ ﲡﻤﻌﻚ ﻬﺑﻢ ﻗﺮﺍﺑﺔ ﻧﺴﺒﻴﺔ ﻣﻦ ﺟﻬﺔ ﺍﻷﺏ ﺃﻭ ﺍﻷﻡ ،ﻛﺎﻵﺑﺎﺀ ﻭﺍﻷﺟﺪﺍﺩ ،
ﻭﺍﻷﻋﻤﺎﻡ ﻭﺍﻟﻌﻤﺎﺕ ،ﻭﺍﻷﺧﻮﺍﻝ ﻭﺍﳋﺎﻻﺕ ،ﻭﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ،ﻭﺃﻭﻻﺩ ﺍﻹﺧﻮﻩ
ﻭﺍﻷﺧﻮﺍﺕ ،ﻭﺃﻭﻻﺩ ﺍﻷﻋﻤﺎﻡ ﻭﺍﻟﻌﻤﺎﺕ ،ﻫﺆﻻﺀ ﻫﻢ ﺫﻭﻭ ﺍﻟﻘﺮﰉ ،ﳍﻢ ﺣﻖ ﺍﻟﻘﺮﺍﺑﺔ .
) ﻭﺍﻟﻴﺘﺎﻣﻰ ( ﺍﻷﻳﺘﺎﻡ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ،ﻭﻫﻢ ﻛﻞ ﻣﻦ ﻣﺎﺕ ﺃﺑﻮﻩ ﻭﻫﻮ ﺻﻐﲑ ﻭﱂ ﻳﺒﻠﻎ ﻭﺻﺎﺭ
ﲝﺎﺟﺔ ﺇﱃ ﻣﻦ ﻳﺴﺪ ﻣﺴﺪ ﺃﺑﻴﻪ ﰲ ﺭﻋﺎﻳﺔ ﻫﺬﺍ ﺍﻟﻄﻔﻞ ﺗﺮﺑﻴﺔ ﻭﺇﻧﻔﺎﻗﺎ ﻭﺍﻟﻘﻴﺎﻡ ﲟﺼﺎﳊﻪ ،ﻭﺭﻓﻊ ﻣﺎ
ﻳﻀﺮﻩ ؛ ﻷﻧﻪ ﻟﻴﺲ ﻟﻪ ﺃﺏ ﳛﻤﻴﻪ ﻭﻳﻨﻔﻖ ﻋﻠﻴﻪ ﻭﻳﺪﺍﻓﻊ ﻋﻨﻪ ،ﻓﻬﻮ ﲝﺎﺟﺔ ﺇﱃ ﻣﻦ ﻳﺴﺎﻋﺪﻩ ،ﻷﻧﻪ
ﻓﻘﺪ ﺃﺑﺎﻩ ﻭﻋﺎﺋﻠﻪ ،ﻭﻟﻪ ﺣﻖ ﰲ ﺍﻹﺳﻼﻡ .
٥٩
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
ﱂ )(١
{ ( $\↔ø‹x© ϵÎ/ (#θä.Îô³è@ Ÿωuρ ﺍﳌﻬﻢ ﺃﻥ ﺍﷲ ﺑﺪﺃﻫﺎ ﲝﻘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﻮﻟﻪ } :
ﻭﻻ ﺗﺴﻤﻰ ﻋﺒﺎﺩﺓ ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﺖ ﺧﺎﻟﺼﺔ ﷲ ﺇﻥ ﻛﺎﻥ ﻣﻌﻬﺎ ﺷﺮﻙ ﻓﺈﻬﻧﺎ ﻻ ﺗﻜﻮﻥ ﻋﺒﺎﺩﺓ
ﻣﻬﻤﺎ ﺃﺗﻌﺐ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ ﻓﻴﻬﺎ ،ﻗﺮﻥ ﺍﻷﻣﺮ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺑﺎﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺸﺮﻙ ،ﺇﺫ ﻻ ﺗﺼﺢ ﺍﻟﻌﺒﺎﺩﺓ
ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﺸﺮﻙ ﺃﺑﺪﺍ .
ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﺸﻴﺦ :ﺃﻋﻈﻢ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﺍﻟﺘﻮﺣﻴﺪ ،ﺣﻴﺚ ﺇﻥ ﺍﷲ ﺑﺪﺃ ﺑﻪ
* HωÎ) (#ÿρ߉ç7÷ès? ωr& y7•/u‘ 4|Ós%uρ ﰲ ﺁﻳﺎﺕ ﻛﺜﲑﺓ ﻣﻨﻬﺎ ﻫﺬﻩ ﺍﻵﻳﺔ ،ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
ﻓﺒﺪﺃ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﺎﻟﺘﻮﺣﻴﺪ ،ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺃﻋﻈﻢ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ . )(٣
{ )çν$−ƒÎ
} * Ÿωuρ ( $YΖ≈|¡ômÎ) Èøt$Î!≡uθø9$$Î/uρ ( $\↔ø‹x© ϵÎ/ (#θä.Îô³è@ ωr& ( öΝà6øŠn=tæ öΝà6š/u‘ tΠ§ym $tΒ ã≅ø?r& (#öθs9$yès? ö≅è%
. )(٤
?{ ( 9,≈n=øΒÎ) ï∅ÏiΒ Νà2y‰≈s9÷ρr& (#þθè=çFø)s
ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﻣﺎ ﻳﺄﰐ ﺃﻥ ﺃﻋﻈﻢ ﻣﺎ ﻬﻧﻰ ﺍﷲ ﻋﻨﻪ ﺍﻟﺸﺮﻙ ،ﺇﺫﺍ ﻛﺎﻥ ﺃﻋﻈﻢ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ
ﺍﻟﺘﻮﺣﻴﺪ ﻓﺈﻧﻪ ﳚﺐ ﺃﻥ ﻳﺒﺪﺃ ﺍﻹﻧﺴﺎﻥ ﺑﺘﻌﻠﻢ ﺍﻟﻌﻘﻴﺪﺓ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ،ﺍﻟﻌﻘﻴﺪﺓ ﻫﻲ ﺍﻷﺳﺎﺱ ،
ﻓﻴﺠﺐ ﺃﻥ ﻳﺒﺪﺃ ﻬﺑﺎ ﺑﺎﻟﺘﻌﻠﻢ ﻭﺍﻟﺘﻌﻠﻴﻢ ،ﻭﺃﻥ ﻳﺪﺍﻭﻡ ﻋﻠﻰ ﺗﺪﺭﻳﺴﻬﺎ ﻭﺑﻴﺎﻬﻧﺎ ﻟﻠﻨﺎﺱ ؛ ﻷﻬﻧﺎ ﻫﻲ
ﺃﻋﻈﻢ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ،ﻓﻠﻴﺲ ﻣﻦ ﺍﳌﻨﺎﺳﺐ ﺃﻥ ﲡﻌﻠﻬﺎ ﺁﺧﺮ ﺍﻷﺷﻴﺎﺀ ،ﺃﻭ ﻻ ﻳﺆﺑﻪ ﻬﺑﺎ ،ﻷﻥ ﺍﻵﻥ
ﻫﻨﺎﻙ ﺩﻋﺎﺓ ﻳﺰﻫﺪﻭﻥ ﰲ ﺗﻌﻠﻴﻢ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻌﻘﻴﺪﺓ ،ﻓﻬﻨﺎﻙ ﺃﻧﺎﺱ ﺍﺑﺘﻠﻮﺍ ﻬﺑﺬﺍ ،ﻭﻷﻥ ﺍﻹﺧﻼﻝ ﻬﺑﺎ
ﺇﺧﻼﻝ ﺑﺎﻟﺪﻳﻦ ﻛﻠﻪ ﻓﻴﺠﺐ ﺍﻟﻌﻨﺎﻳﺔ ﻬﺑﺎ .
٦٠
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻭﻣﺎ ﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ ؟ ﻫﻞ ﻫﻮ ﺃﻥ ﺗﻘﺮ ﺑﺄﻥ ﺍﷲ ﻫﻮ ﺍﳋﺎﻟﻖ ﺍﻟﺮﺍﺯﻕ ﺍﶈﻴﻲ ﺍﳌﻤﻴﺖ ؟ ﻻ ؛
ωÎ) }§ΡM}$#uρ £Ågø:$# àMø)n=yz $tΒuρ ﺍﻟﺘﻮﺣﻴﺪ ﻫﻮ ﺇﻓﺮﺍﺩ ﺍﷲ ﺑﺎﻟﻌﺒﺎﺩﺓ ،ﻷﻥ ﺍﷲ ﻗﺎﻝ } :
ﺑﺎﻟﻌﺒﺎﺩﺓ .
ﺇﺫﺍ ﻓﺎﻟﺘﻮﺣﻴﺪ ﻫﻮ ﺇﻓﺮﺍﺩ ﺍﷲ ﺑﺎﻟﻌﺒﺎﺩﺓ ﻭﻟﻴﺲ ،ﻫﻮ ﺍﻹﻗﺮﺍﺭ ﺑﺄﻥ ﺍﷲ ﻫﻮ ﺍﳋﺎﻟﻖ ﺍﻟﺮﺍﺯﻕ ﺍﶈﻴﻲ
ﺍﳌﻤﻴﺖ ﺍﳌﺪﺑﺮ ،ﻷﻥ ﻫﺬﺍ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﻔﻄﺮ ،ﻣﻮﺟﻮﺩ ﰲ ﻋﻘﻮﻝ ﺍﻟﻌﻘﻼﺀ ،ﻻ ﻳﻮﺟﺪ ﻋﺎﻗﻞ ﰲ
ﺍﻟﺪﻧﻴﺎ ﻳﻌﺘﻘﺪ ﺃﻥ ﺃﺣﺪﺍ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻏﲑ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻻ ﻳﻮﺟﺪ ﺃﺣﺪ ﰲ
ô¨Β ΝßγtFø9r'y™ È⌡s9uρ ﺍﻟﻌﺎﱂ ﻛﻠﻪ ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﻼﺣﺪﺓ ﻳﻌﺘﻘﺪ ﺃﻥ ﺃﺣﺪﺍ ﺧﻠﻖ ﺑﺸﺮﺍ }
.ﻻ ﻳﻮﺟﺪ ﻋﺎﻗﻞ ﰲ ﺍﻟﻌﺎﱂ ﻳﻌﺘﻘﺪ ﺃﻥ ﺑﺸﺮﺍ ﳜﻠﻖ ﺑﺸﺮﺍ ﺇﻧﺴﺎﻧﺎ )(٢
{ ( ª!$# £ä9θà)u‹s9 öΝßγs)n=yz
&(#θà)Î=äz ÷Πr ﳝﺸﻲ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﻳﺘﻜﻠﻢ ﻭﻳﺄﻛﻞ ﻭﻳﺸﺮﺏ ،ﻫﻞ ﻳﻮﺟﺪ ﻋﺎﻗﻞ ﻳﻌﺘﻘﺪ ﻫﺬﺍ ؟ }
. )(٣
&{ ∩⊂∉∪ tβθãΖÏ%θムω ≅t/ 4 uÚö‘F{$#uρ ÏN≡uθ≈yϑ¡¡9$# (#θà)n=yz ÷Πr ∩⊂∈∪ šχθà)Î=≈y‚ø9$# ãΝèδ ÷Πr& >óx« Îöxî ôÏΒ
ﺗﻮﺣﻴﺪ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﻔﻄﺮ ﻭﺍﻟﻌﻘﻮﻝ ﻟﻜﻨﻪ ﻻ ﻳﻜﻔﻲ ﺑﺪﻭﻥ ﺗﻮﺣﻴﺪ ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﻫﻮ ﺇﻓﺮﺍﺩ
ﺍﷲ ﺑﺎﻟﻌﺒﺎﺩﺓ .
ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﺸﻴﺦ :ﺍﻟﺘﻮﺣﻴﺪ ﻫﻮ ﺇﻓﺮﺍﺩ ﺍﷲ ﺑﺎﻟﻌﺒﺎﺩﺓ ،ﻭﻟﻴﺲ ﻫﻮ ﺇﻓﺮﺍﺩ ﺍﷲ ﺑﺎﳋﻠﻖ ﻭﺍﻟﺮﺯﻕ
ﻭﺍﻹﺣﻴﺎﺀ ﻭﺍﻹﻣﺎﺗﺔ ،ﻷﻥ ﻫﺬﺍ ﺷﻲﺀ ﻣﻌﺮﻭﻑ ،ﻭﻻ ﻳﻜﻔﻲ ﺗﻮﺣﻴﺪ ﺍﻟﺮﺑﻮﺑﻴﺔ ﰲ ﺗﻌﺮﻳﻒ
ﺍﻟﺘﻮﺣﻴﺪ .
٦١
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
4 Èd,ysø9$$Î/ ωÎ) ª!$# tΠ§ym ÉL©9$# š[ø¨Ζ9$# (#θè=çGø)s? Ÿωuρ ( š∅sÜt/ $tΒuρ $yγ÷ΨÏΒ tyγsß $tΒ |·Ïm≡uθxø9$# (#θç/tø)s? Ÿωuρ
ﺇﱃ )(١
{ ß|¡ômr& }‘Ïδ ÉL©9$$Î/ ωÎ) ÉΟŠÏKuŠø9$# tΑ$tΒ (#θç/tø)s? Ÿωuρ ∩⊇∈⊇∪ tβθè=É)÷ès? ÷/ä3ª=yès9 ϵÎ/ Νä38¢¹uρ ö/ä3Ï9≡sŒ
* öΝà6š/u‘ tΠ§ym $tΒ ã≅ø?r& (#öθs9$yès? ö≅è% ﺁﺧﺮ ﺍﻵﻳﺎﺕ ،ﻭﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺗﺴﻤﻰ ﺑﺎﻟﻮﺻﺎﻳﺎ ﺍﻟﻌﺸﺮ } ،
. )(٣
(٢) { ( öΝà6øŠn=tæﺇﱃ ﻗﻮﻟﻪ { ∩⊇∈⊇∪ tβθè=É)÷ès? ÷/ä3ª=yès9 ϵÎ/ Νä38¢¹uρ ö/ä3Ï9≡sŒ } :
ﻫﺬﻩ ﺍﶈﺮﻣﺎﺕ ﺑﺪﺃﻫﺎ ﺍﷲ ﺑﻘﻮﻟﻪ (٤) { ( $\↔ø‹x© ϵÎ/ (#θä.Îô³è@ ωr& } :ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺸﺮﻙ
ﻫﻮ ﺃﻋﻈﻢ ﻣﺎ ﻬﻧﻰ ﺍﷲ ﻋﻨﻪ .
٦٢
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
$YΒθãΒõ‹tΒ y‰ãèø)tGsù tyz#u $·γ≈s9Î) «!$# yìtΒ ö≅yèøgrB ω ﻭﰲ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ } :
Ÿωuρ .ﺑﺪﺃ ﺑﺎﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺸﺮﻙ ،ﻭﺧﺘﻤﻬﺎ ﺑﺎﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺸﺮﻙ ﻓﻘﺎﻝ } : )(١
{ ∩⊄⊄∪ Zωρä‹øƒ¤Χ
ﻬﻧﻰ ﺍﷲ ﻋﻨﻪ ،ﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﺸﻴﺦ :ﻭﺃﻋﻈﻢ ﻣﺎ ﻬﻧﻰ ﺍﷲ ﻋﻨﻪ ﺍﻟﺸﺮﻙ .
ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﻟﻨﱯ ﺳﺌﻞ } :ﺃﻱ ﺍﻟﺬﻧﺐ ﺃﻋﻈﻢ ﻗﺎﻝ :ﺃﻥ ﲡﻌﻞ ﷲ ﻧﺪﺍ
ﻭﻫﻮ ﺧﻠﻘﻚ ،ﻗﻴﻞ :ﰒ ﺃﻱ ؟ ﻗﺎﻝ :ﺃﻥ ﺗﻘﺘﻞ ﻭﻟﺪﻙ ﺧﺸﻴﺔ ﺃﻥ ﻳﻄﻌﻢ ﻣﻌﻚ ،ﻗﻴﻞ ﰒ ﺃﻱ ؟
ﻗﺎﻝ :ﺃﻥ ﺗﺰﱐ ﲝﻠﻴﻠﺔ ﺟﺎﺭﻙ { ). (٤) (٣
tβθè=çFø)tƒ Ÿωuρ tyz#u $·γ≈s9Î) «!$# yìtΒ šχθããô‰tƒ Ÿω tÏ%©!$#uρ ﻭﺃﻧﺰﻝ ﺍﷲ ﺗﺼﺪﻳﻖ ﺫﻟﻚ ﰲ ﻗﻮﻟﻪ } :
.ﻓﺒﺪﺃ )(٥
{ ∩∉∇∪ $YΒ$rOr& t,ù=tƒ y7Ï9≡sŒ ö≅yèøtƒ tΒuρ 4 šχθçΡ÷“tƒ Ÿωuρ Èd,ysø9$$Î/ ωÎ) ª!$# tΠ§ym ÉL©9$# }§ø¨Ζ9$#
ﺑﺎﻟﺸﺮﻙ ﰲ ﻗﻮﻟﻪ :ﺃﻥ ﲡﻌﻞ ﷲ ﻧﺪﺍ -ﺃﻱ ﺷﺮﻳﻜﺎ -ﻭﻫﻮ ﺧﻠﻘﻚ ،ﻭﻗﺎﻝ :ﻫﻮ ﺃﻋﻈﻢ
ﺍﻟﺬﻧﻮﺏ ؛ ﻷﻧﻪ ﺳﺌﻞ ﺃﻱ ﺍﻟﺬﻧﺐ ﺃﻋﻈﻢ ؟ ﻓﺒﺪﺃ ﺑﺎﻟﺸﺮﻙ .
ﻭﻗﺎﻝ } : ﺍﺟﺘﻨﺒﻮﺍ ﺍﻟﺴﺒﻊ ﺍﳌﻮﺑﻘﺎﺕ ! ﻗﻴﻞ ﻭﻣﺎ ﻫﻦ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ؟ ! ﻗﺎﻝ :ﺍﻟﺸﺮﻙ
)(٧
ﺑﺎﷲ ﻭﺍﻟﺴﺤﺮ ﻭﻗﺘﻞ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺣﺮﻡ ﺍﷲ ﺇﻻ ﺑﺎﳊﻖ (٦) { .ﺇﱁ ﺍﳊﺪﻳﺚ
٦٣
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
ﺑﺪﺃﻫﺎ ﺑﺎﻟﺸﺮﻙ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺸﺮﻙ ﻫﻮ ﺃﻋﻈﻢ ﺍﻟﺬﻧﻮﺏ ،ﻭﻟﺬﻟﻚ ﺍﳌﺸﺮﻙ ﻻ ﻳﺪﺧﻞ
)$tΒuρ ( â‘$¨Ψ9$# çµ1uρù'tΒuρ sπ¨Ψyfø9$# ϵø‹n=tã ª!$# tΠ§ym ô‰s)sù «!$$Î/ õ8Îô³ç„ tΒ …絯ΡÎ ﺍﳉﻨﺔ ﺃﺑﺪﺍ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :
ﻭﺃﻳﻀﺎ ﺃﻥ ﺍﷲ ﻻ ﻳﻐﻔﺮ ﻟﻪ ،ﻭﺩﻝ ﻫﺬﺍ ﻋﻠﻰ ﺃﻥ ﺍﻟﺸﺮﻙ ﺃﻋﻈﻢ ﺍﻟﺬﻧﻮﺏ ،ﻷﻥ ﺍﻟﺬﻧﻮﺏ ﻣﺎ ﻋﺪﺍ
)(٣
ﺍﻟﺸﺮﻙ ﻗﺎﺑﻠﺔ ﻟﻠﻤﻐﻔﺮﺓ { 4 â!$t±o„ yϑÏ9 y7Ï9≡sŒ tβρߊ $tΒ ãÏøótƒuρ ϵÎ/ x8uô³ç„ βr& ãÏøótƒ Ÿω ©!$# ¨βÎ) } :
ﻓﺎﻟﺰﻧﺎ ﻭﺍﻟﺴﺮﻗﺔ ﻭﺷﺮﺏ ﺍﳋﻤﺮ ﻭﺍﻟﺮﺑﺎ ﻛﻠﻪ ﺩﺍﺧﻞ ﲢﺖ ﺍﳌﺸﻴﺌﺔ ،ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻏﻔﺮ ﻟﺼﺎﺣﺒﻪ ،
ﻭﺇﻥ ﺷﺎﺀ ﻋﺬﺑﻪ .
ﺃﻣﺎ ﺍﻟﺸﺮﻙ ﻓﺈﻧﻪ ﻻ ﻳﻐﻔﺮ ،ﺣﻜﻢ ﺍﷲ ﺃﻧﻪ ﻻ ﻳﻐﻔﺮﻩ ،ﻭﻛﺬﺍ ﺍﻟﻌﺎﺻﻲ ﻭﺇﻥ ﻛﺎﻥ ﻋﻨﺪﻩ ﻛﺒﺎﺋﺮ
ﺩﻭﻥ ﺍﻟﺸﺮﻙ ﻓﺈﻧﻪ ﻻ ﲢﺮﻡ ﻋﻠﻴﻪ ﺍﳉﻨﺔ ،ﻣﺂﻟﻪ ﺇﱃ ﺍﳉﻨﺔ ،ﺇﻣﺎ ﺃﻥ ﻳﻐﻔﺮ ﺍﷲ ﻟﻪ ﻣﻦ ﺃﻭﻝ ﻭﻫﻠﺔ
ﻭﻳﺪﺧﻠﻪ ﺍﳉﻨﺔ ،ﻭﺇﻣﺎ ﺃﻥ ﳜﺮﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﺑﻌﺪ ﺗﻌﺬﻳﺒﻪ ﻭﻳﺪﺧﻞ ﺍﳉﻨﺔ ،ﺍﳌﺆﻣﻦ ﻣﻬﻤﺎ ﻛﺎﻥ ﻣﻨﻪ
ﻣﻦ ﺍﻟﻔﺴﻖ ﻭﺍﳌﻌﺎﺻﻲ ﺍﻟﱵ ﺩﻭﻥ ﺍﻟﺸﺮﻙ ﻓﺈﻧﻪ ﻻ ﻳﻘﻨﻂ ﻣﻦ ﺭﲪﺔ ﺍﷲ ،ﻭﻻ ﳛﺮﻡ ﻣﻦ ﺍﳉﻨﺔ ،
ﻭﻫﻮ ﺩﺍﺧﻞ ﲢﺖ ﺍﳌﻐﻔﺮﺓ ﲟﺸﻴﺌﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .
ﺃﻣﺎ ﺍﳌﺸﺮﻙ ﻓﺈﻧﻪ ﳏﺮﻭﻡ ﻣﻦ ﺫﻟﻚ ﻛﻠﻪ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺸﺮﻙ ﻫﻮ ﺃﻋﻈﻢ
. )(٤
ﺍﻟﺬﻧﻮﺏ ،ﻗﺎﻝ ﺗﻌﺎﱃ { ∩⊇⊂∪ ÒΟŠÏàtã íΟù=Ýàs9 x8÷Åe³9$# χÎ) } :
٦٤
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
tΒuρ }. )(١
{ ∩⊆∇∪ $¸ϑŠÏàtã $¸ϑøOÎ) #“utIøù$# ωs)sù «!$$Î/ õ8Îô³ç„ tΒuρ ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :
ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﺮﻙ ﺃﻋﻈﻢ ﺍﻟﺬﻧﻮﺏ ﻓﺈﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳌﺘﻌﻠﻤﲔ ﺍﻟﻨﻬﻲ ﻋﻨﻪ ﻭﺍﻟﺘﺤﺬﻳﺮ
ﻣﻨﻪ ،ﻭﺃﻻ ﻳﺴﻜﺘﻮﺍ ﻋﻦ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﺸﺮﻙ ،ﻭﺃﻧﻪ ﳚﺐ ﺟﻬﺎﺩ ﺍﳌﺸﺮﻛﲔ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻛﻤﺎ
ﺟﺎﻫﺪﻫﻢ ﺭﺳﻮﻝ ﺍﷲ .
öΝßγs9 (#ρ߉ãèø%$#uρ öΝèδρçÝÇôm$#uρ óΟèδρä‹äzuρ óΟèδθßϑ›?‰y`uρ ß]ø‹ym tÏ.Îô³ßϑø9$# (#θè=çGø%$$sù ﻗﺎﻝ ﺗﻌﺎﱃ } :
ﳚﺐ .
ﺃﻣﺎ ﺃﻥ ﻳﺴﻜﺖ ﻋﻦ ﺍﻟﺸﺮﻙ ،ﻭﻳﺘﺮﻙ ﺍﻟﻨﺎﺱ ﻳﻬﻴﻤﻮﻥ ﰲ ﻋﺒﺎﺩﺓ ﻏﲑ ﺍﷲ ،ﻭﻫﻢ ﻳﺪﻋﻮﻥ
ﺍﻹﺳﻼﻡ ،ﻭﻻ ﺃﺣﺪ ﻳﻨﻬﻲ ﻭﻻ ﺃﺣﺪ ﳛﺬﺭ ،ﺍﻷﻣﺮ ﺧﻄﲑ ﺟﺪﺍ ،ﻫﻨﺎﻙ ﻧﺎﺱ ﻳﺘﺠﻬﻮﻥ ﺇﱃ ﺍﻟﻨﻬﻲ
ﻋﻦ ﺍﻟﺮﺑﺎ ﻭﺍﻟﺰﻧﺎ ﻭﻓﺴﺎﺩ ﺍﻷﺧﻼﻕ ،ﻫﺬﻩ ﺃﻣﻮﺭ ﻧﻌﻢ ﳏﺮﻣﺔ ﻭﻓﺴﺎﺩ ،ﻟﻜﻦ ﺍﻟﺸﺮﻙ ﺃﻋﻈﻢ ،
ﻓﻠﻤﺎﺫﺍ ﻻ ﻳﻬﺘﻢ ﺑﺎﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺸﺮﻙ ،ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﺸﺮﻙ ،ﻭﺑﻴﺎﻥ ﻣﺎ ﻳﻘﻊ ﻓﻴﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ
ﰲ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﻭﻫﻢ ﻳﺪﻋﻮﻥ ﺍﻹﺳﻼﻡ ؟
ﳌﺎﺫﺍ ﻫﺬﺍ ﺍﻟﺘﺴﺎﻫﻞ ﰲ ﺃﻣﺮ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺘﻐﺎﻓﻞ ﻋﻨﻪ ،ﻭﺗﺮﻙ ﺍﻟﻨﺎﺱ ﻳﻘﻌﻮﻥ ﻓﻴﻪ ،ﻭﺍﻟﻌﻠﻤﺎﺀ
ﻣﻮﺟﻮﺩﻭﻥ ،ﺑﻞ ﻳﻌﻴﺸﻮﻥ ﻣﻊ ﻫﺆﻻﺀ ﻭﻳﺴﻜﺘﻮﻥ ﻋﻨﻬﻢ ؟ ﺍﻟﻮﺍﺟﺐ ﺃﻥ ﻳﺘﺠﻪ ﺃﻭﻻ ﺇﱃ ﺍﻟﻨﻬﻲ ﻋﻦ
ﻫﺬﺍ ﺍﳋﻄﺮ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻓﺘﻚ ﺑﺎﻷﻣﺔ ﻓﺘﻜﺎ ﺫﺭﻳﻌﺎ ،ﻛﻞ ﺫﻧﺐ ﺩﻭﻧﻪ ﻓﻬﻮ ﺃﻫﻮﻥ ﻣﻨﻪ ،
ﻭﺍﻟﻮﺍﺟﺐ ﺃﻥ ﻳﺒﺪﺃ ﺑﺎﻷﻫﻢ ﻓﺎﻷﻫﻢ .
٦٥
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
٦٦
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
ﻗﺎﻝ :ﺃﺣﺐ ﺇﻟﻴﻜﻢ ،ﻣﺎ ﺃﻧﻜﺮ ﻋﻠﻴﻬﻢ ﺃﻬﻧﻢ ﳛﺒﻮﻧﻪ ،ﻟﻜﻦ ﺃﻧﻜﺮ ﻋﻠﻴﻬﻢ ﺃﻬﻧﻢ ﻳﻘﺪﻣﻮﻥ ﳏﺒﺘﻪ
ﻋﻠﻰ ﳏﺒﺔ ﺍﷲ ،ﳏﺒﺔ ﺍﳌﺎﻝ ﻟﻴﺴﺖ ﺷﺮﻛﺎ ؛ ﻷﻥ ﻫﺬﻩ ﳏﺒﺔ ﻃﺒﻴﻌﻴﺔ ،ﺍﻟﻨﺎﺱ ﳛﺘﺎﺟﻮﻥ ﺇﱃ ﺍﳌﺎﻝ
ﻭﳛﺒﻮﻧﻪ ،ﳏﺒﺔ ﺍﳌﺎﻝ ﻟﻴﺴﺖ ﺷﺮﻛﺎ ،ﻷﻧﻪ ﻣﻦ ﳏﺒﺔ ﺍﳌﻨﺎﻓﻊ ﺍﻟﱵ ﻳﻨﺘﻔﻊ ﻬﺑﺎ ﺍﻹﻧﺴﺎﻥ ،ﻟﻜﻦ ﻫﺆﻻﺀ
ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﻫﺬﻩ ﺍﳌﻘﺎﻻﺕ ﺇﻣﺎ ﺃﻬﻧﻢ ﺟﻬﺎﻝ ﱂ ﻳﺘﻌﻠﻤﻮﺍ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺸﺮﻙ ،ﻭﺇﻣﺎ ﺃﻬﻧﻢ
ﻣﻌﺮﺿﻮﻥ ﻳﺮﻳﺪﻭﻥ ﺻﺮﻑ ﺍﻟﻨﺎﺱ ﻋﻦ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﺇﱃ ﺃﺷﻴﺎﺀ ﻫﻢ ﻳﺮﻳﺪﻭﻬﻧﺎ ،ﻭﻣﺂﺭﺏ
ﻳﺮﻳﺪﻭﻬﻧﺎ ،ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﺎﳌﻘﺎﺻﺪ .
ﺍﳌﻬﻢ ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﻫﻮ ﺍﻟﺸﺮﻙ ،ﺍﻟﺸﺮﻙ ﻫﻮ ﺩﻋﻮﺓ ﻏﲑ ﺍﷲ ﻣﻌﻪ ،ﺃﻭ ﺻﺮﻑ ﺷﻲﺀ ﻣﻦ
ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻐﲑ ﺍﷲ ﻛﺎﻟﺬﺑﺢ ﻭﺍﻟﻨﺬﺭ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﻭﺍﻻﻟﺘﺠﺎﺀ ﻭﺍﳋﻮﻑ
ﻭﺍﻟﺮﺟﺎﺀ ﻭﻏﲑ ﺫﻟﻚ ،ﻫﺬﺍ ﻫﻮ ﺍﻟﺸﺮﻙ ﺍﻟﺬﻱ ﻫﻮ ﺃﻋﻈﻢ ﺍﻟﺬﻧﻮﺏ ،ﺩﻋﻮﺓ ﻏﲑﻩ ﻣﻌﻪ ﺳﺒﺤﺎﻧﻪ
tÏ%©!$#uρ ( Èd,ptø:$# äοuθôãyŠ …çµs9 ﻭﺗﻌﺎﱃ ،ﻷﻥ ﺍﻟﺪﻋﺎﺀ ﻫﻮ ﺃﻋﻈﻢ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ } :
ﺃﻣﺎ ﻫﺬﻩ ﺍﳉﺰﺋﻴﺎﺕ ﺍﻟﱵ ﳚﻌﻠﻮﻬﻧﺎ ﻫﻲ ﺍﻟﺸﺮﻙ ﻓﻠﻴﺲ ﻛﺬﻟﻚ ،ﻟﻜﻦ ﻳﻘﺎﻝ :ﺇﻥ ﺑﻌﻀﻬﺎ ﺟﺰﺀ ﻣﻦ
ﺍﻟﺸﺮﻙ ؛ ﻭﺇﻥ ﻫﻨﺎﻙ ﻣﺎ ﻫﻮ ﺃﺧﻄﺮ ﻣﻨﻪ ﻭﺃﻫﻢ ﻣﻨﻪ ،ﻷﻥ ﺍﻟﺸﺮﻙ ﻳﺘﻔﺎﻭﺕ ،ﺑﻌﻀﻪ ﺃﺷﺪ ﻣﻦ
ﺑﻌﺾ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ .
٦٧
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
) ( ٢٠ )(١
ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ { ( $\↔ø‹x© ϵÎ/ (#θä.Îô³è@ Ÿωuρ ©!$# (#ρ߉ç6ôã$#uρ * } :
) ( ٢٠ﻗﻮﻟﻪ :ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ، (٢) { ( $\↔ø‹x© ϵÎ/ (#θä.Îô³è@ Ÿωuρ ©!$# (#ρ߉ç6ôã$#uρ * } :
* Ÿωuρ ©!$# (#ρ߉ç6ôã$#uρ ﻗﻠﻨﺎ :ﺇﻥ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺃﻋﻈﻢ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ ﻗﻮﻟﻪ } :
ﰒ ﺫﻛﺮ ﺑﻘﻴﺔ ﺍﳊﻘﻮﻕ ،ﻓﻜﻮﻧﻪ ﺑﺪﺃ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺸﺮﻙ ، )(٣
{ @( $\↔ø‹x© ϵÎ/ (#θä.Îô³è
)(٤
{ * ©!$# (#ρ߉ç6ôã$#uρ ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﻮﺣﻴﺪ ﻫﻮ ﺃﻋﻈﻢ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ،ﻷﻧﻪ ﻗﺎﻝ } :
ﻭﺃﺗﺒﻌﻪ ﺑﻘﻮﻟﻪ (٥) { ( $\↔ø‹x© ϵÎ/ (#θä.Îô³è@ Ÿωuρ } :ﻓﻬﺬﺍ ﻬﻧﻲ ،ﻓﺒﺪﺃ ﺍﻷﻣﺮ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻨﻬﻲ ﻋﻦ
ﺍﻟﺸﺮﻙ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺃﻋﻈﻢ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﺃﻋﻈﻢ ﻣﺎ ﻬﻧﻰ ﻋﻨﻪ ﺍﻟﺸﺮﻙ ،ﻷﻥ ﺍﷲ
ﺑﺪﺃ ﺑﺬﻟﻚ ،ﻭﻻ ﻳﺒﺪﺃ ﺳﺒﺤﺎﻧﻪ ﺇﻻ ﺑﺎﻷﻫﻢ ﻓﺎﻷﻫﻢ ،ﻫﺬﺍ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﻣﻦ ﺍﻵﻳﺔ .
٦٨
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ
ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ ﺍﻟﱵ ﲡﺐ ﻣﻌﺮﻓﺘﻬﺎ
٦٩
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
ﻭﺃﻣﺎ ﺍﳌﺮﺗﺎﺏ ﺍﻟﺬﻱ ﻋﺎﺵ ﻋﻠﻰ ﺍﻟﺮﻳﺒﺔ ﻭﺍﻟﺸﻚ ﻭﻋﺪﻡ ﺍﻟﻴﻘﲔ ،ﻭﺇﻥ ﻛﺎﻥ ﻳﺪﻋﻲ ﺍﻹﺳﻼﻡ ،
ﺇﺫﺍ ﻛﺎﻥ ﻋﻨﺪﻩ ﺷﻜﻮﻙ ﻭﻋﻨﺪﻩ ﺭﻳﺐ ﰲ ﺩﻳﻦ ﺍﷲ ﻛﺎﳌﻨﺎﻓﻖ ﻓﺈﻧﻪ ﻳﺘﻠﺠﻠﺞ ،ﻓﺈﺫﺍ ﻗﺎﻟﻮﺍ ﻟﻪ :ﻣﻦ
ﺭﺑﻚ ؟ ﻳﻘﻮﻝ :ﻻ ﺃﺩﺭﻱ ،ﻭﺇﺫﺍ ﻗﺎﻟﻮﺍ :ﻣﺎ ﺩﻳﻨﻚ ؟ ﻳﻘﻮﻝ :ﻻ ﺃﺩﺭﻱ ،ﻭﺇﺫﺍ ﻗﻴﻞ :ﻣﻦ
ﻧﺒﻴﻚ ؟ ﻳﻘﻮﻝ :ﻻ ﺃﺩﺭﻱ ،ﻫﺎﻩ ﻫﺎﻩ ﻻ ﺃﺩﺭﻱ ﲰﻌﺖ ﺍﻟﻨﺎﺱ ﻳﻘﻮﻟﻮﻥ ﺷﻴﺌﺎ ﻓﻘﻠﺘﻪ ). (١
ﻳﻌﲏ ﺃﻧﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻳﻘﻮﻝ ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﻟﻨﺎﺱ ﻣﻦ ﻏﲑ ﺇﳝﺎﻥ ،ﻫﺬﺍ ﺍﳌﻨﺎﻓﻖ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ،ﻫﺬﺍ
ﺍﳌﻨﺎﻓﻖ ﺍﻟﺬﻱ ﺃﻇﻬﺮ ﺍﻹﺳﻼﻡ ﻭﻫﻮ ﻻ ﻳﻌﺘﻘﺪﻩ ﰲ ﻗﻠﺒﻪ ،ﻭﺇﳕﺎ ﺃﻇﻬﺮﻩ ﻣﻦ ﺃﺟﻞ ﻣﺼﺎﳊﻪ
ﺍﻟﺪﻧﻴﻮﻳﺔ ،ﻓﻴﻘﻮﻝ ﰲ ﺍﻟﺪﻧﻴﺎ :ﺭﰊ ﺍﷲ ،ﻭﻫﻮ ﻏﲑ ﻣﺆﻣﻦ ﻬﺑﺎ ،ﻗﻠﺒﻪ ﻣﻨﻜﺮ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ !!
ﻳﻘﻮﻝ :ﺩﻳﲏ ﺍﻹﺳﻼﻡ ﻭﻫﻮ ﻻ ﻳﺆﻣﻦ ﺑﺎﻹﺳﻼﻡ ،ﻗﻠﺒﻪ ﻣﻨﻜﺮ !! ﻳﻘﻮﻝ :ﻧﺒﻴﻲ ﳏﻤﺪ ﻭﻫﻮ ﻻ
ﻳﺆﻣﻦ ﺑﺮﺳﺎﻟﺔ ﳏﻤﺪ ﰲ ﻗﻠﺒﻪ ! ! ﺇﳕﺎ ﻳﻘﻮﻝ ﺑﻠﺴﺎﻧﻪ ﻓﻘﻂ ،ﻫﺬﺍ ﻫﻮ ﺍﳌﻨﺎﻓﻖ ،ﻓﻴﻘﺎﻝ ﻟﻪ :ﻻ
ﺩﺭﻳﺖ ﻭﻻ ﺗﻠﻴﺖ ،ﻓﻴﻀﺮﺏ ﲟﺮﺯﺑﺔ ﻣﻦ ﺣﺪﻳﺪ ﻳﺼﻴﺢ ﻬﺑﺎ ﺻﻴﺤﺔ ﻟﻮ ﲰﻌﻪ ﺍﻟﺜﻘﻼﻥ ﻟﺼﻌﻘﻮﺍ ،
ﻳﺴﻤﻌﻬﺎ ﻛﻞ ﺷﻲﺀ ﺇﻻ ﺍﻹﻧﺴﺎﻥ ،ﻟﻮ ﲰﻌﻪ ﻟﺼﻌﻖ ،ﺃﻱ ﳌﺎﺕ ﻣﻦ ﺍﳍﻮﻝ ،ﻭﻳﻀﻴﻖ ﻋﻠﻴﻪ ﰲ
ﻗﱪﻩ ﺣﱴ ﲣﺘﻠﻒ ﺃﺿﻼﻋﻪ ،ﻭﻳﻔﺘﺢ ﻟﻪ ﺑﺎﺏ ﺇﱃ ﺍﻟﻨﺎﺭ ،ﻓﻴﺄﺗﻴﻪ ﻣﻦ ﲰﻮﻣﻬﺎ ﻭﺣﺮﻫﺎ ،ﻓﻴﻘﻮﻝ :
ﻳﺎ ﺭﺏ ﻻ ﺗﻘﻢ ﺍﻟﺴﺎﻋﺔ ،ﻫﺬﻩ ﻋﻴﺸﺘﻪ ﻭﺣﺎﻟﺘﻪ ﰲ ﺍﻟﻘﱪ ،ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ،ﻷﻧﻪ ﻣﺎ ﺃﺟﺎﺏ
ﺑﺎﳉﻮﺍﺏ ﺍﻟﺴﺪﻳﺪ .
ﻭﻟﺬﻟﻚ ﻳﻨﺎﺩﻱ ﻣﻨﺎﺩ :ﺃﻥ ﻛﺬﺏ ﻋﺒﺪﻱ ،ﻓﺄﻓﺮﺷﻮﻩ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻭﺍﻓﺘﺤﻮﺍ ﻟﻪ ﺑﺎﺑﺎ ﻣﻦ ﺍﻟﻨﺎﺭ ،
ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ .ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻬﺑﺬﻩ ﺍﻷﳘﻴﺔ ﻭﺟﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺘﻌﻠﻤﻬﺎ ﻭﺃﻥ ﻧﻌﺘﻘﺪﻫﺎ ،ﻭﻻ
ﻳﻜﻔﻲ ﺍﻟﺘﻌﻠﻢ ﻓﻘﻂ ،ﺑﻞ ﻧﺘﻌﻠﻤﻬﺎ ﻭﻧﻌﺘﻘﺪﻫﺎ ،ﻭﻧﺆﻣﻦ ﻬﺑﺎ ،ﻭﻧﻌﻤﻞ ﻬﺑﺎ ﻣﺎ ﺩﻣﻨﺎ ﻋﻠﻰ ﻗﻴﺪ ﺍﳊﻴﺎﺓ ،ﻟﻌﻞ
ÏMÎ/$¨V9$# ÉΑöθs)ø9$$Î/ (#θãΖtΒ#u šÏ%©!$# ª!$# àMÎm6sVムﺍﷲ ﺃﻥ ﻳﺜﺒﺘﻨﺎ ﻋﻨﺪ ﺍﻟﺴﺆﺍﻝ ﰲ ﺍﻟﻘﱪ ،ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ } :
. )(٢
{ ∩⊄∠∪ â!$t±tƒ $tΒ ª!$# ã≅yèøtƒuρ 4 šÏϑÎ=≈©à9$# ª!$# ‘≅ÅÒãƒuρ ( ÍοtÅzFψ$# †Îûuρ $u‹÷Ρ‘‰9$# Íο4θuŠptø:$# ’Îû
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﳐﺘﺼﺮﺍ ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ) ، ( ١٣٣٨ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﳐﺘﺼﺮﺍ ﺃﻳﻀﺎ ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ) ، ( ٢٨٧٠
ﻭﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ﺍﻟﻄﻮﻳﻞ ) . ( ٤٧٥٣
) (٢ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ ﺁﻳﺔ . ٢٧ :
٧٠
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
ﻓﻬﺬﻩ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ ﳍﺎ ﺃﳘﻴﺔ ﻋﻈﻴﻤﺔ ،ﻭﳍﺬﺍ ﺭﻛﺰ ﻋﻠﻴﻬﺎ ﺍﻟﺸﻴﺦ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ
ﻭﻭﺿﺤﻬﺎ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻧﺪﺭﺳﻬﺎ ،ﻭﻧﺘﻤﻌﻦ ﻓﻴﻬﺎ ﻭﻧﻌﺘﻘﺪﻫﺎ ﻭﻧﻌﻤﻞ ﻬﺑﺎ ،ﻟﻌﻞ ﺍﷲ ﺃﻥ ﻳﺜﺒﺘﻨﺎ
ﻭﺇﻳﺎﻛﻢ ﺑﺎﻟﻘﻮﻝ ﺍﻟﺜﺎﺑﺖ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﰲ ﺍﻵﺧﺮﺓ .
٧١
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻓﺈﺫﺍ ﻗﻴﻞ ﻟﻚ :ﻣﻦ ﺭﺑﻚ ؟ ﻓﻘﻞ :ﺭﰊ ﺍﷲ ﺍﻟﺬﻱ ﺭﺑﺎﱐ ﻭﺭﰉ ﲨﻴﻊ ﺍﻟﻌﺎﳌﲔ ﺑﻨﻌﻤﻪ ) ( ٢
) ( ٢ﳌﺎ ﺑﲔ ﺍﻟﺸﻴﺦ -ﺭﲪﻪ ﺍﷲ -ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ ﳎﻤﻠﺔ ﺃﺭﺍﺩ ﺃﻥ ﻳﺒﻴﻨﻬﺎ ﻣﻔﺼﻠﺔ ﻭﺍﺣﺪﺍ
ﻭﺍﺣﺪﺍ ﺑﺄﺩﻟﺘﻬﺎ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻭﻣﻦ ﺁﻳﺎﺕ ﺍﷲ ﰲ ﺍﻟﻜﻮﻥ ،ﻭﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ ،
ﻭﻫﻜﺬﺍ ﳚﺐ ﺃﻥ ﺗﺒﲎ ﺍﻟﻌﻘﺎﺋﺪ ﻋﻠﻰ ﺃﺩﻟﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻭﻋﻠﻰ ﺍﻟﻨﻈﺮ ﰲ ﺁﻳﺎﺕ ﺍﷲ ﺍﻟﻜﻮﻧﻴﺔ
ﻣﻦ ﺃﺟﻞ ﺃﻥ ﺗﺮﺳﺦ ﻭﺗﺜﺒﺖ ﰲ ﺍﻟﻘﻠﺐ ،ﻭﺗﺰﻭﻝ ﲨﻴﻊ ﺍﻟﺸﺒﻪ .
ﻭﺃﻣﺎ ﺍﻟﻌﻘﺎﺋﺪ ﺍﳌﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﺸﺒﻬﺎﺕ ﻭﻋﻠﻰ ﺍﻟﺸﻜﻮﻙ ﻭﻋﻠﻰ ﺃﻗﻮﺍﻝ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺘﻘﻠﻴﺪ ﺍﻷﻋﻤﻰ
ﻓﺈﻬﻧﺎ ﻋﻘﺎﺋﺪ ﺯﺍﺋﻠﺔ ﻻ ﺗﺜﺒﺖ ،ﻭﻫﻲ ﻋﺮﺿﺔ ﻟﻠﻨﻘﺾ ،ﻭﻋﺮﺿﺔ ﻟﻺﺑﻄﺎﻝ .
ﻓﻼ ﺗﺜﺒﺖ ﺍﻟﻌﻘﻴﺪﺓ ﻭﻻ ﺳﺎﺋﺮ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺇﻻ ﺑﺄﺩﻟﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻭﺑﺎﻷﺩﻟﺔ
ﺍﻟﻌﻘﻠﻴﺔ ﺍﳌﺴﻠﻤﺔ .ﻭﳍﺬﺍ ﺃﻛﺜﺮ ﺍﻟﺸﻴﺦ -ﺭﲪﻪ ﺍﷲ -ﻣﻦ ﺳﻴﺎﻕ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺻﻮﻝ
ﺍﻟﺜﻼﺛﺔ ،ﻓﻼ ﳝﺮ ﺃﺻﻞ ﻣﻨﻬﺎ ﺇﻻ ﻭﻗﺪ ﺩﻋﻤﻪ ﺑﺎﻷﺩﻟﺔ ﻭﺍﻟﱪﺍﻫﲔ ﺍﻟﻴﻘﻴﻨﻴﺔ ﺍﻟﱵ ﺗﻄﺮﺩ ﺍﻟﺸﻜﻮﻙ
ﻭﺍﻷﻫﻮﺍﺀ ،ﻭﺗﺮﺳﺦ ﺍﻟﻌﻘﻴﺪﺓ ﰲ ﺍﻟﻘﻠﺐ .
ﻗﻮﻟﻪ -ﺭﲪﻪ ﺍﷲ : -ﻓﺈﺫﺍ ﻗﻴﻞ ﻟﻚ :ﺃﻱ ﺳﺌﻠﺖ ﻣﻦ ﺭﺑﻚ ؟ ﻭﻫﺬﺍ ﺳﺆﺍﻝ ﻭﺍﺭﺩ ﺳﺘﺴﺄﻝ
ﻋﻨﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻓﻼ ﺑﺪ ﺃﻥ ﺗﻌﺮﻑ ﺭﺑﻚ ﻭﺃﻥ ﲡﻴﺐ ﲜﻮﺍﺏ ﺻﺤﻴﺢ ﻣﺒﲏ ﻋﻠﻰ
ﺍﻟﻴﻘﲔ ﻭﺍﻟﱪﻫﺎﻥ ،ﻓﻘﻞ :ﺭﰊ ﺍﷲ -ﻫﺬﺍ ﻫﻮ ﺍﳉﻮﺍﺏ -ﺍﻟﺬﻱ ﺭﺑﺎﱐ ،ﻭﺭﰉ ﲨﻴﻊ ﺍﻟﻌﺎﳌﲔ
ﺑﻨﻌﻤﻪ ،ﻫﺬﺍ ﺍﺳﺘﺪﻻﻝ ﻋﻘﻠﻲ .
ﻓﺎﻟﺮﺏ -ﺟﻞ ﻭﻋﻼ -ﻫﻮ ﺍﻟﺬﻱ ﻳﺮﰊ ﲨﻴﻊ ﻋﺒﺎﺩﻩ ﺑﻨﻌﻤﻪ ،ﻭﻳﻐﺬﻳﻬﻢ ﺑﺮﺯﻗﻪ ،ﳜﻠﻘﻬﻢ -
ﺑﻌﺪ ﺃﻥ ﱂ ﻳﻜﻮﻧﻮﺍ ﺷﻴﺌﺎ ﻣﺬﻛﻮﺭﺍ -ﰲ ﺑﻄﻮﻥ ﺃﻣﻬﺎﻬﺗﻢ ﺧﻠﻘﺎ ﻣﻦ ﺑﻌﺪ ﺧﻠﻖ ﰲ ﻇﻠﻤﺎﺕ ﺛﻼﺙ ،
ﻭﻳﻮﺻﻞ ﺇﻟﻴﻬﻢ ﺍﻟﺮﺯﻕ ﺣﱴ ﰲ ﺑﻄﻮﻥ ﺃﻣﻬﺎﻬﺗﻢ ؛ ﻭﻟﺬﻟﻚ ﻳﻨﻤﻮ ﺟﺴﻢ ﺍﳉﻨﲔ ﰲ ﺑﻄﻦ ﺃﻣﻪ
ﻭﻳﻜﱪ ،ﻷﻧﻪ ﻳﺼﻞ ﺇﻟﻴﻪ ﺍﻟﺮﺯﻕ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﻳﺼﻞ ﺇﻟﻴﻪ ﺍﻟﻐﺬﺍﺀ .
ﰒ ﺗﻨﻔﺦ ﻓﻴﻪ ﺍﻟﺮﻭﺡ ﻓﻴﺘﺤﺮﻙ ﻭﳛﻴﺎ ﺑﺈﺫﻥ ﺍﷲ ،ﻫﺬﻩ ﺗﺮﺑﻴﺔ ﰲ ﺍﻟﺒﻄﻦ ،ﰒ ﺇﺫﺍ ﺧﺮﺝ ﻓﺈﻥ ﺍﷲ
ﺳﺒﺤﺎﻧﻪ ﻳﺮﺑﻴﻪ ﺑﻨﻌﻤﻪ ﺑﺎﻟﺼﺤﺔ ﻭﺍﻟﻌﺎﻓﻴﺔ ،ﻭﻳﺪﺭ ﻋﻠﻴﻪ ﻟﱭ ﺃﻣﻪ ،ﻓﻴﺘﻐﺬﻯ ﺇﱃ ﺃﻥ ﻳﺄﻛﻞ ﺍﻟﻄﻌﺎﻡ
ﻭﻳﺴﺘﻐﲏ ﻋﻦ ﺍﳊﻠﻴﺐ ،ﰒ ﻳﻨﻤﻮ ﺷﻴﺌﺎ ﻓﺸﻴﺌﺎ ،ﻋﻘﻠﻪ ﻭﲰﻌﻪ ﻭﺑﺼﺮﻩ ،ﻳﻨﻤﻮ ﺷﻴﺌﺎ ﻓﺸﻴﺌﺎ ﺣﱴ
ﻳﺒﻠﻎ ﺍﳊﻠﻢ ،ﰒ ﻳﻨﻤﻮ ﻭﻳﻨﻤﻮ ﺣﱴ ﻳﺒﻠﻎ ﺃﺷﺪﻩ ﻭﻳﺒﻠﻎ ﺃﺭﺑﻌﲔ ﺳﻨﺔ ،ﻭﻳﻜﻮﻥ ﰲ ﻏﺎﻳﺔ ﺍﻟﻘﻮﺓ .
٧٢
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻓﻤﻦ ﺍﻟﺬﻱ ﻳﻐﺬﻳﻪ ﻣﻦ ﻳﻮﻡ ﺃﻥ ﺧﻠﻘﻪ ﰲ ﺑﻄﻦ ﺃﻣﻪ ﺇﱃ ﺃﻥ ﳝﻮﺕ ،ﻣﻦ ﺍﻟﺬﻱ ﻳﻐﺬﻳﻪ ،ﰒ ﻣﻦ
ﺍﻟﺬﻱ ﻳﺴﻮﻍ ﻫﺬﺍ ﺍﻟﻄﻌﺎﻡ ﻭﻫﺬﺍ ﺍﻟﺸﺮﺍﺏ ﰲ ﺟﺴﻤﻪ ،ﻓﻴﺼﻞ ﺇﱃ ﻛﻞ ﺧﻠﻴﺔ ﻭﻋﻀﻠﺔ ،ﻭﺇﱃ
ﻛﻞ ﻣﻜﺎﻥ ﰲ ﺟﺴﻤﻪ ،ﻣﻦ ﺍﻟﺬﻱ ﻳﺸﻬﻲ ﺇﻟﻴﻪ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ،ﻣﻦ ﺍﻟﺬﻱ ﻳﺼﺮﻓﻪ ﻭﳜﺮﺝ
ﻣﻨﻪ ﺿﺮﺭﻩ ،ﻣﻦ ﺍﻟﺬﻱ ﻳﻔﻌﻞ ﻫﺬﺍ ﻭﻳﺮﰊ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ،ﺃﻟﻴﺲ ﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ؟ ﻫﺬﺍ
ﻫﻮ ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻳﺮﰊ ،ﺍﻟﺬﻱ ﺭﺑﺎﱐ ﻭﺭﰉ ﲨﻴﻊ ﺍﻟﻌﺎﳌﲔ ﺑﻨﻌﻤﺘﻪ .
ﻛﻞ ﻣﺎ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﻣﻦ ﺍﻟﻌﻮﺍﱂ ﺍﻵﺩﻣﻴﺔ ﻭﺍﳊﻴﻮﺍﻧﻴﺔ ،ﻭﻋﺎﱂ ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ ،ﻣﻦ
ﺃﻛﱪ ﳐﻠﻮﻕ ﺇﱃ ﺃﺻﻐﺮ ﳐﻠﻮﻕ ،ﰲ ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ ،ﻛﻠﻬﺎ ﺗﺘﻐﺬﻯ ﺑﻨﻌﻤﻪ ﻭﺭﺯﻗﻪ ،ﻗﺎﻝ
،ﻭﻗــﺎﻝ : )( ١
{ 4 …çµs%ø—Í‘ y7|¡øΒr& ÷βÎ) ö/ä3è%ã—ötƒ “Ï%©!$# #x‹≈yδ ô¨Βr& ∩⊄⊃∪ A‘ρãäî ﺗﻌﺎﱃ } :
ßì‹Ïϑ¡¡9$# uθèδuρ 4 öΝä.$−ƒÎ)uρ $yγè%ã—ötƒ ª!$# $yγs%ø—Í‘ ã≅ÏϑøtrB ω 7π−/!#yŠ ÏiΒ Éir(Ÿ2uρ ﻭﻗـــﺎﻝ } :
ﺟﻞ ﻭﻋﻼ -ﻓﻼ ﳝﻠﻚ ﻣﻦ ﺫﻟﻚ ﺷﻴﺌﺎ ،ﻻ ﺍﻷﺻﻨﺎﻡ ﻭﻻ ﻏﲑﻫﺎ ،ﻻ ﺃﺣﺪ ﳝﻠﻚ ﻣﻦ
ﺍﻟﺮﺯﻕ ﺷﻴﺌﺎ ،ﻭﺇﳕﺎ ﻫﻮ ﻣﺮﺯﻭﻕ ،ﳐﻠﻮﻕ ﻣﺜﻠﻚ .
٧٣
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻫﺬﻩ ﺍﻵﻳﺔ ﻫﻲ ﺃﻭﻝ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﳌﺼﺤﻒ ،ﻟﻴﺲ ﻗﺒﻠﻬﺎ ﺇﻻ ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ،
Éb>u‘ ¬! ߉ôϑptø:$# Èβr& óΟßγ1uθôãyŠ ãÅz#uuρ ﻭﻫﻲ ﺁﺧﺮ ﻛﻼﻡ ﺃﻫﻞ ﺍﳉﻨﺔ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :
٧٤
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
. )(١
ﻗﺎﻝ ﺗﻌﺎﱃ { ( u‘θ‘Ζ9$#uρ ÏM≈uΗä>—à9$# Ÿ≅yèy_uρ uÚö‘F{$#uρ ÏN≡uθ≈yϑ¡¡9$# t,n=y{ “Ï%©!$# ¬! ߉ôϑptø:$# } :
)(٢
ﻭﺧﺘﻢ ﻬﺑﺎ ﺍﳋﻠﻖ ،ﻗﺎﻝ ﺗﻌﺎﱃ { ∩∠∈∪ tÏΗs>≈yèø9$# Éb>u‘ ¬! ߉ôϑptø:$# Ÿ≅ŠÏ%uρ Èd,ptø:$$Î/ ΝæηuΖ÷t/ zÅÓè%uρ } :
٧٥
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻭﻋﺎﱂ ﺍﳌﻼﺋﻜﺔ ﻭﻋﺎﱂ ﺍﳉﻤﺎﺩﺍﺕ ﻭﺍﻟﻄﻴﻮﺭ ﻭﻋﺎﱂ ﺍﻟﺴﺒﺎﻉ ﻭﻋﺎﱂ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﻋﺎﱂ
ﺍﳊﺸﺮﺍﺕ ﻭﺍﻟﺬﺭ ،ﻋﻮﺍﱂ ﰲ ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ ﻻ ﻳﻌﻠﻤﻬﺎ ﺇﻻ ﺍﷲ ،ﻭﻻ ﳛﺼﻴﻬﺎ ﺇﻻ ﺍﷲ ،ﻛﻠﻬﺎ ﺍﷲ
ﺭﻬﺑﺎ .
ﺭﺏ ﺍﻟﻌﺎﳌﲔ :ﻭﻫﺬﺍ ﻻ ﻳﻘﺎﻝ ﺇﻻ ﻋﻠﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻻ ﳝﻜﻦ ﻷﺣﺪ ﺃﻥ ﻳﻘﺎﻝ ﻟﻪ :ﺭﺏ
ﺍﻟﻌﺎﳌﲔ .
ﻓﺈﺫﺍ ﻗﻴﻞ :ﺍﻟﺮﺏ :ﻓﻬﺬﺍ ﻻ ﻳﻄﻠﻖ ﺇﻻ ﻋﻠﻰ ﺍﷲ -ﺟﻞ ﻭﻋﻼ -ﻭﻻ ﻳﻨﺼﺮﻑ ﺇﻻ ﺇﻟﻴﻪ ،
ﺃﻣﺎ ﺍﳌﺨﻠﻮﻕ ﻓﻴﻘﻴﺪ ،ﻓﻴﻘﺎﻝ :ﺭﺏ ﺍﻟﺪﺍﺭ ،ﺭﺏ ﺍﻟﺒﻬﻴﻤﺔ ،ﺃﻱ :ﻣﺎﻟﻜﻬﺎ ﻭﺻﺎﺣﺒﻬﺎ .
٧٦
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻭﻫﺬﺍ ﻳﻔﻴﺪ ﺍﳊﺼﺮ ،ﻷﻥ ﺗﻘﺪﱘ ﺍﳌﻌﻤﻮﻝ -ﺇﻳﺎﻙ -ﻭﺗﺄﺧﲑ ﺍﻟﻌﺎﻣﻞ -ﻧﻌﺒﺪ -ﻳﺪﻝ
ﻋﻠﻰ ﺍﳊﺼﺮ ،ﻓﺈﻳﺎﻙ ﻧﻌﺒﺪ ﳜﺘﻠﻒ ﻋﻦ ﻧﻌﺒﺪﻙ ،ﻷﻥ ﻧﻌﺒﺪ ﻫﺬﺍ ﺇﺛﺒﺎﺕ ﻓﻘﻂ ،ﻟﻜﻦ ﺇﻳﺎﻙ
ﻧﻌﺒﺪ ﻳﺘﻀﻤﻦ ﺍﻟﻨﻔﻲ ﻭﺍﻹﺛﺒﺎﺕ ،ﺃﻱ ﻻ ﻧﻌﺒﺪ ﻏﲑﻙ ،ﻭﺍﻟﻌﺒﺎﺩﺓ ﻻ ﺗﺼﺢ ﺇﻻ ﻣﻊ ﺍﻟﻨﻔﻲ
ﻭﺍﻹﺛﺒﺎﺕ ،ﻭﻫﻮ ﻣﻌﲎ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻓﻴﻬﺎ ﻧﻔﻲ ﻭﺇﺛﺒﺎﺕ ،ﻧﻔﻲ ﺍﻷﻟﻮﻫﻴﺔ ﻋﻤﺎ ﺳﻮﻯ
ﺍﷲ ،ﻭﺇﺛﺒﺎﻬﺗﺎ ﷲ .
٧٧
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
) (١ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﳝﺎﻥ ) ، (٣٣ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٥٩ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦٣١ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ )، (٥٠٢١
ﺃﲪﺪ ). (٣٥٧/٢
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ، ( ٣٣ﻣﺴﻠﻢ ) ( ٥٩ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .
٧٨
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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&ÏN≡uθ≈yϑ¡¡9$# (#θà)n=yz ÷Πr& ∩⊂∈∪ šχθà)Î=≈y‚ø9$# ãΝèδ ÷Πr& >óx« Îöxî ôÏΒ (#θà)Î=äz ÷Πr ﻗﺎﻝ ﺗﻌﺎﱃ } :
)χÎ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﺃﺑﺪﺍ ﻣﺎ ﺃﺣﺪ ﺧﻠﻖ ﺷﺠﺮﺓ ،ﻣﺎ ﺃﺣﺪ ﺧﻠﻖ ﺑﻌﻮﺿﺔ ﺃﻭ ﺫﺑﺎﺑﺎ } :
. )(٢
{ ( …çµs9 (#θãèyϑtGô_$# Èθs9uρ $\/$t/èŒ (#θà)è=øƒs† s9 «!$# Èβρߊ ÏΒ šχθããô‰s? šÏ%©!$#
ﻓﻬﺬﺍ ﺍﳋﻠﻖ ﻳﺪﻝ ﻋﻠﻰ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﳍﺬﺍ ﳌﺎ ﻗﻴﻞ ﻷﻋﺮﺍﰊ ﻋﻠﻰ ﺍﻟﺒﺪﻳﻬﺔ ﰈ
ﻋﺮﻓﺖ ﺭﺑﻚ ؟ ﻗﺎﻝ :ﺍﻟﺒﻌﺮﺓ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﺒﻌﲑ ﻭﺍﻷﺛﺮ ﻳﺪﻝ ﻋﻠﻰ ﺍﳌﺴﲑ ،ﺃﻻ ﻳﺪﻝ ﻫﺬﺍ ﺍﻟﻜﻮﻥ
ﻋﻠﻰ ﺍﻟﻠﻄﻴﻒ ﺍﳋﺒﲑ .
ﺇﺫﺍ ﺭﺃﻳﺖ ﺃﺛﺮ ﻗﺪﻡ ﻋﻠﻰ ﺍﻷﺭﺽ ﺃﻣﺎ ﻳﺪﻟﻚ ﻫﺬﺍ ﻋﻠﻰ ﺃﻥ ﺃﺣﺪﺍ ﻣﺸﻰ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺭﺽ ،
ﺇﺫﺍ ﺭﺃﻳﺖ ﺑﻌﺮ ﺑﻌﲑ ،ﺃﻻ ﻳﺪﻟﻚ ﻫﺬﺍ ﻋﻠﻰ ﺃﻥ ﻫﺬﻩ ﺍﻷﺭﺽ ﻓﻴﻬﺎ ﺇﺑﻞ ،ﺃﻭ ﻣﺮ ﻋﻠﻴﻬﺎ ﺑﻌﲑ ،
ﺍﻟﺒﻌﺮﺓ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﺒﻌﲑ ،ﻭﺍﻷﺛﺮ ﻳﺪﻝ ﻋﻠﻰ ﺍﳌﺴﲑ .
٧٩
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻭﻣﻦ ﺁﻳﺎﺗﻪ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ،ﻭﻣﻦ ﳐﻠﻮﻗﺎﺗﻪ :ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴﺒﻊ
ﻭﺍﻷﺭﺿﻮﻥ ﺍﻟﺴﺒﻊ ﻭﻣﺎ ﻓﻴﻬﻦ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ) ( ٦
) ( ٦ﻗﻮﻟﻪ :ﻭﻣﻦ ﺁﻳﺎﺗﻪ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ :ﻓﺎﻵﻳﺎﺕ ﻋﻠﻰ ﻗﺴﻤﲔ :
ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ :ﺁﻳﺎﺕ ﻛﻮﻧﻴﺔ ﺗﺸﺎﻫﺪ ﻣﺜﻞ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺍﻟﻨﺠﻮﻡ ﻭﺍﻟﺸﻤﺲ
ﻭﺍﻟﻘﻤﺮ ﻭﺍﳉﺒﺎﻝ ﻭﺍﻟﺸﺠﺮ ﻭﺍﻟﺒﺤﺎﺭ ،ﲰﻴﺖ ﺁﻳﺎﺕ ،ﻷﻥ ﻬﺑﺎ ﺩﻻﻻﺕ ﻋﻠﻰ ﺧﺎﻟﻘﻬﺎ ﺳﺒﺤﺎﻧﻪ
ﻭﺗﻌﺎﱃ ،ﻭﳍﺬﺍ ﻳﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ :ﺗﺸﺎﻫﺪ ﻣﺜﻞ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺍﻟﻨﺠﻮﻡ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ
ﻭﺍﳉﺒﺎﻝ ﻭﺍﻟﺸﺠﺮ ﻭﺍﻟﺒﺤﺎﺭ ،ﲰﻴﺖ ﺁﻳﺎﺕ ،ﻷﻥ ﻬﺑﺎ ﺩﻻﻻﺕ ﻋﻠﻰ ﺧﺎﻟﻘﻬﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،
ﻭﳍﺬﺍ ﻳﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ :
ـــﻪ ﺃﻡ ﻛــﻴﻒ ﳚﺤــﺪﻩ ﺍﳉــﺎﺣﺪ ــ
ـﻰ ﺍﻹﻟـ
ـﻴﻒ ﻳﻌﺼـ
ـﺒﺎ ﻛـ
ـﻴﺎ ﻋﺠـ
ﻓـ
ﺗـــﺪﻝ ﻋـــﻠﻰ ﺃﻧـــﻪ ﻭﺍﺣـــﺪ ﻭﰲ ﻛـــﻞ ﺷـــﻲﺀ ﻟﻪ ﺁﻳـــﺔ
ﻭﺗﺴــﻜﻴﻨﺔ ﰲ ﺍﻟــﻮﺭﻯ ﺷــﺎﻫـﺪ ﻭﷲ ﰲ ﻛــــــﻞ ﲢــــﺮﻳﻜﺔ
ﻓﻜﻴﻒ ﳚﺤﺪ ﺃﺣﺪ ﺍﷲ -ﺟﻞ ﻭﻋﻼ -ﻭﻳﻘﻮﻝ :ﻟﻴﺲ ﻫﻨﺎﻙ ﺭﺏ ،ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ،
ﻭﻫﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﺟﺪﺕ ﻣﻦ ﻏﲑ ﺧﺎﻟﻖ ،ﻭﺇﻥ ﻭﺟﺪﺕ ﲞﺎﻟﻖ ﻓﻤﻦ ﻫﻮ ﻫﺬﺍ ﺍﳋﺎﻟﻖ ﻏﲑ ﺍﷲ
&u!%x.uà° ¬! (#θè=yèy_ ÷Πr -ﺟﻞ ﻭﻋﻼ -ﺑﲔ ﱄ ؟ ﻻ ﲡﺪ ﺧﺎﻟﻘﺎ ﻏﲑ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ } :
. )(١
{ ∩⊇∉∪ ã≈£γs)ø9$# ߉Ïn≡uθø9$# uθèδuρ &óx« Èe≅ä. ß,Î=≈yz ª!$# È≅è% 4 öΝÍκön=tã ß,ù=sƒø:$# tµt6≈t±tFsù ϵÉ)ù=y⇐x. (#θà)n=yz
ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ :ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﺗﺘﻠﻰ ﻣﻦ ﺍﻟﻮﺣﻲ ﺍﳌﱰﻝ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﻫﺬﻩ ﻛﻠﻬﺎ
ﺃﺩﻟﺔ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﻋﻠﻰ ﻛﻤﺎﻟﻪ ﻭﺻﻔﺎﺗﻪ ﻭﺃﲰﺎﺋﻪ ،ﻭﻋﻠﻰ ﺃﻧﻪ ﻣﺴﺘﺤﻖ
ﻟﻠﻌﺒﺎﺩﺓ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ،ﻛﻠﻬﺎ ﺗﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ،ﺍﻵﻳﺎﺕ ﺍﻟﻜﻮﻧﻴﺔ ﻭﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ .
ﺍﻵﻳﺎﺕ ﺍﻟﻜﻮﻧﻴﺔ ﺗﺪﻝ ﻋﻠﻰ ﺧﺎﻟﻘﻬﺎ ﻭﻣﻮﺟﺪﻫﺎ ﻭﻣﺪﺑﺮﻫﺎ ،ﻭﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻓﻴﻬﺎ ﺍﻷﻣﺮ
ﺑﻌﺒﺎﺩﺓ ﺍﷲ ،ﻭﻓﻴﻬﺎ ﺗﻘﺮﻳﺮ ﺗﻮﺣﻴﺪ ﺍﻟﺮﺑﻮﺑﻴﺔ ،ﻭﺍﻻﺳﺘﺪﻻﻝ ﺑﻪ ﻋﻠﻰ ﺗﻮﺣﻴﺪ ﺍﻷﻟﻮﻫﻴﺔ ،ﻭﺍﻷﻣﺮ
ﺑﻌﺒﺎﺩﺓ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻛﻞ ﺍﻟﻘﺮﺁﻥ ﻳﺪﻭﺭ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ ،ﻭﺃﻧﺰﻝ ﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﺍﳌﻌﲎ .
٨٠
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
ﻭﻣﻦ ﺁﻳﺎﺗﻪ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ،ﻫﺬﻩ ﻣﻦ ﺃﻋﻈﻢ ﺁﻳﺎﺗﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﺍﻟﻠﻴﻞ
ﺍﳌﻈﻠﻢ ﺍﻟﺬﻱ ﻳﻐﻄﻲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ،ﻭﺍﻟﻨﻬﺎﺭ ﺍﳌﻀﻲﺀ ﺍﻟﺬﻱ ﻳﻀﻲﺀ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ،ﻓﻴﻨﺘﺸﺮ ﺍﻟﻨﺎﺱ
ôtΒ Ïπyϑ≈uŠÉ)ø9$# ÏΘöθtƒ 4’n<Î) #´‰tΒ÷| Ÿ≅ø‹©9$# ãΝà6ø‹n=tæ ª!$# Ÿ≅yèy_ βÎ) óΟçG÷ƒuu‘r& ö≅è% ﻷﺷﻐﺎﳍﻢ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :
)Ÿ≅ø‹©9$# ãΝà6ø‹n=tæ ª!$# Ÿ≅yèy_ βÎ) óΟçG÷ƒuu‘r& ö≅è% ∩∠⊇∪ šχθãèyϑó¡n@ Ÿξsùr& ( >!$u‹ÅÒÎ/ Νà6‹Ï?ù'tƒ «!$# çöxî îµ≈s9Î
ÏΒuρ óΟçF÷ƒuu‘r& ö≅è% ∩∠⊇∪ šχθãèyϑó¡n@ Ÿξsùr& ( >!$u‹ÅÒÎ/ Νà6‹Ï?ù'tƒ «!$# çöxî îµ≈s9Î) ôtΒ Ïπyϑ≈uŠÉ)ø9$# ÏΘöθtƒ 4’n<Î) #´‰tΒ÷|
‘§. (١) { ∩∠⊂∪ tβρãä3ô±n@ ö/ä3¯=yès9uρ Ï&Î#ôÒsù ÏΒ (#θäótGö;tGÏ9uρ ϵŠÏù (#θãΖä3ó¡oKÏ9 u‘$yγ¨Ψ9$#uρ Ÿ≅ø‹©9$# â/ä3s9 Ÿ≅yèy_ ϵÏGyϑôm
ﻫﺬﺍ ﻣﻦ ﺃﻋﻈﻢ ﺁﻳﺎﺕ ﺍﷲ ،ﻫﺬﺍ ﺍﻟﻠﻴﻞ ﻭﻫﺬﺍ ﺍﻟﻨﻬﺎﺭ ،ﻻ ﺍﻟﻮﻗﺖ ﻛﻠﻪ ﻟﻴﻞ ،ﻭﻻ ﺍﻟﻮﻗﺖ
ﻛﻠﻪ ﻬﻧﺎﺭ ،ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﺗﻌﻄﻠﺖ ﻣﺼﺎﱀ ﺍﻟﻌﺒﺎﺩ ﻭﺗﻌﺒﻮﺍ .
ﺟﻌﻞ ﺍﷲ ﳍﻢ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻳﺘﻌﺎﻗﺒﺎﻥ ،ﰒ ﺇﻥ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻣﻨﺘﻈﻤﺎﻥ ﻻ ﻳﺘﺨﻠﻒ ﻭﺍﺣﺪ
ﻣﻨﻬﻤﺎ ﻭﻻ ﻳﺘﻐﲑ ،ﻋﻠﻰ ﻧﻈﺎﻡ ﻭﺍﺣﺪ ،ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺣﻜﻤﺔ ﺍﳊﻜﻴﻢ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﺃﻓﻌﺎﻝ
ﺍﻟﻌﺒﺎﺩ ﻭﺻﻨﺎﻋﺎﻬﺗﻢ ﲣﺮﺏ ﻭﲣﺘﻠﻒ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﻭﺗﺘﻌﻄﻞ ،ﻭﺃﻣﺎ ﳐﻠﻮﻗﺎﺕ ﺍﷲ ﻓﺈﻬﻧﺎ ﻻ
ﲣﺮﺏ ﺇﻻ ﰲ ﻭﻗﺖ ﻳﺄﺫﻥ ﺍﷲ ﻓﻴﻪ ﲞﺮﺍﻬﺑﺎ .
ﻓﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻣﺴﺘﻤﺮﺍﻥ ،ﱂ ﻳﺘﻌﻄﻞ ﺃﺣﺪ ﻓﻴﻬﻤﺎ ،ﺑﻴﻨﻤﺎ ﺻﻨﺎﻋﺔ ﺍﳋﻠﻖ ﺗﺘﻌﻄﻞ ﻭﲣﺮﺏ
ﻭﺗﻔﲎ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﻗﻮﻳﺔ ﺃﻭ ﺿﺨﻤﺔ .
ﻛﻢ ﺗﺸﺎﻫﺪﻭﻥ ﻣﻦ ﺍﻟﺴﻴﺎﺭﺍﺕ ﺍﳌﺮﻣﻴﺔ ﻭﺍﻟﻄﺎﺋﺮﺍﺕ ﻭﺍﻟﺒﻮﺍﺧﺮ ،ﻣﻊ ﺃﻬﻧﺎ ﻗﻮﻳﺔ ﻭﻣﻌﺘﲎ ﻬﺑﺎ ،
ﻟﻜﻨﻬﺎ ﲣﺮﺏ ﻭﺗﺘﻌﻄﻞ ،ﻫﻞ ﺗﻌﻄﻞ ﺍﻟﻠﻴﻞ ﺃﻭ ﺗﻌﻄﻞ ﺍﻟﻨﻬﺎﺭ ؟ ﻷﻥ ﺻﺎﻧﻌﻪ ﻗﺪﻳﺮ ﺣﻜﻴﻢ -ﺟﻞ
. )(٢
ﻭﻋﻼ { 4 >óx« ¨≅ä. zs)ø?r& ü“Ï%©!$# «!$# yì÷Ψß¹ } : -
٨١
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
)(٧ )(١
{ ∩⊂∠∪ šχρ߉ç7÷ès? çν$−ƒÎ) öΝçFΖà2 βÎ) ∅ßγs)n=yz “Ï%©!$# ¬! (#ρ߉ß∨ó™$#uρ Ìyϑs)ù=Ï9 Ÿωuρ
â‘$yγ¨Ψ9$#uρ ã≅øŠ©9$# ϵÏG≈tƒ#u ôÏΒuρ ) ( ٧ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺭﺑﻮﺑﻴﺘﻪ ﻭﺇﻻﻫﻴﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ } :
. )(٤
{ 3 Ædkysø9$#uρ Ĩ$¨Ψ=Ï9 àM‹Ï%≡uθtΒ }‘Ïδ ö≅è% ( Ï'©#ÏδF{$# Çtã
ﻓﻔﻲ ﺍﻷﻫﻠﺔ ﻣﺼﻠﺤﺔ ﳌﻌﺮﻓﺔ ﺍﳌﻮﺍﻗﻴﺖ ﻭﺍﻵﺟﺎﻝ ،ﺁﺟﺎﻝ ﺍﻟﺪﻳﻮﻥ ﻭﺁﺟﺎﻝ ﺍﻟﻌﺪﺩ ﻟﻠﻨﺴﺎﺀ ،
ﻭﻣﻮﺍﻗﻴﺖ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﳊﺞ ،ﻛﻠﻬﺎ ﺗﻌﺮﻑ ﺑﺎﳊﺴﺎﺏ ﺍﳌﺒﲏ ﻋﻠﻰ ﻫﺬﻳﻦ ﺍﻟﻨﲑﻳﻦ
ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ،ﻓﺎﳊﺴﺎﺏ ﺍﻟﺸﻤﺴﻲ ﻭﺍﳊﺴﺎﺏ ﺍﻟﻘﻤﺮﻱ ﻓﻴﻬﻤﺎ ﻣﺼﺎﱀ ﻟﻠﺨﻠﻖ ﺃﲨﻌﲔ .
٨٢
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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zÏΒuρ ;N≡uθ≈oÿxœ yìö6y™ t,n=y{ “Ï%©!$# ª!$# ﻭﻣﻦ ﳐﻠﻮﻗﺎﺗﻪ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴﺒﻊ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :
ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ،ﰒ ﺍﻟﱵ ﺗﻠﻴﻬﺎ ﺇﱃ ﺍﻟﺴﺎﺑﻌﺔ ،ﻭﻓﻮﻕ ﺍﳉﻤﻴﻊ ﻋﺮﺵ ﺍﻟﺮﲪﻦ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .
ﻓﻬﻲ ﺳﺒﻊ ﻃﺒﺎﻕ )(٣
{ £ßγn=÷WÏΒ ÇÚö‘F{$# zÏΒuρ ﻭﺍﻷﺭﺿﲔ ﺳﺒﻊ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :
ﺃﻳﻀﺎ ،ﻭﻛﻞ ﻃﺒﻘﺔ ﻣﻦ ﻃﺒﻘﺎﺕ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴﺒﻊ ﻭﺍﻷﺭﺿﲔ ﳍﺎ ﺳﻜﺎﻥ ﻭﻋﻤﺎﺭ ،ﻣﺎ ﰲ
ﺍﻟﺴﻤﺎﻭﺍﺕ ﻣﻦ ﺍﻟﻜﻮﺍﻛﺐ ﻭﺍﻷﻓﻼﻙ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ،ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻣﻦ
ﺍﻟﺪﻭﺍﺏ ﺑﺎﺧﺘﻼﻑ ﺃﻧﻮﺍﻋﻬﺎ ،ﻭﻣﻦ ﺍﳉﺒﺎﻝ ﻭﺍﻷﺷﺠﺎﺭ ﻭﺍﻷﺣﺠﺎﺭ ،ﻭﻣﻦ ﺍﳌﻌﺎﺩﻥ ،ﻭﻣﻦ
ﺍﻟﺒﺤﺎﺭ ،ﻫﺬﻩ ﻣﻦ ﺁﻳﺎﺕ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻵﻳﺎﺕ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﱵ ﺗﺮﻯ ﻭﺗﺸﺎﻫﺪ .
ߧôϑ¤±9$#uρ â‘$yγ¨Ψ9$#uρ ã≅øŠ©9$# ϵÏG≈tƒ#u ôÏΒuρ ﻗﺎﻝ -ﺭﲪﻪ ﺍﷲ : -ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
çν$−ƒÎ) öΝçFΖà2 βÎ) ∅ßγs)n=yz “Ï%©!$# ¬! (#ρ߉ß∨ó™$#uρ Ìy ϑs)ù=Ï9 Ÿωuρ ħôϑ¤±=Ï9 (#ρ߉àfó¡n@ Ÿω 4 ãyϑs)ø9$#uρ
ﻣﻦ ﺁﻳﺎﺗﻪ ﺍﻟﻠﻴﻞ :ﻳﻌﲏ ﻣﻦ ﻋﻼﻣﺎﺗﻪ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻭﻗﺪﺭﺗﻪ ﻭﺍﺳﺘﺤﻘﺎﻗﻪ ﻟﻠﻌﺒﺎﺩﺓ ﺩﻭﻥ
ﺳﻮﺍﻩ .ﺍﻟﻠﻴﻞ ﺍﻟﺬﻱ ﻳﻈﻠﻢ ﻭﺍﻟﻨﻬﺎﺭ ﺍﻟﺬﻱ ﻳﻀﻲﺀ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ،ﻫﺬﺍ ﻣﻦ ﻋﺠﺎﺋﺐ ﺁﻳﺎﺕ ﺍﷲ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .
ﻓﻤﻦ ﺍﻟﺬﻱ ﳚﻌﻞ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ﻣﻈﻠﻤﺎ ﰲ ﺁﻥ ﻭﺍﺣﺪ ؟ ﰒ ﳚﻌﻞ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ﻣﻀﻴﺌﺎ ﰲ ﺁﻥ
ﻭﺍﺣﺪ ؟ ﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻟﻮ ﺍﺟﺘﻤﻊ ﺍﳋﻠﻖ ﻋﻠﻰ ﺃﻥ ﻳﻀﻴﺌﻮﺍ ﺑﻘﻌﺔ ﻣﻦ ﺍﻷﺭﺽ ﻣﺎ
ﺍﺳﺘﻄﺎﻋﻮﺍ ﺃﻥ ﻳﻀﻴﺌﻮﺍ ﺇﻻ ﺑﻘﻌﺔ ﳏﺪﻭﺩﺓ ،ﻟﻮ ﺟﺎﺀﻭﺍ ﲟﻜﺎﺋﻦ ﺍﻟﻜﻬﺮﺑﺎﺀ ﺍﻟﱵ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﻠﻬﺎ ﻻ
ﺗﻀﻲﺀ ﺇﻻ ﺟﺰﺀﺍ ﳏﺪﻭﺩﺍ ﻣﻦ ﺍﻷﺭﺽ .
٨٣
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﺃﻣﺎ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻓﻬﻢ ﻳﻀﻴﺌﺎﻥ ﺍﻷﺭﺽ ﻛﻠﻬﺎ ،ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻳﺘﻌﺎﻗﺒﺎﻥ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ
ﻛﺬﻟﻚ .
öΝçFΖà2 βÎ) ∅ßγs)n=yz “Ï%©!$# ¬! (#ρ߉ß∨ó™$#uρ Ìyϑs)ù=Ï9 Ÿωuρ ħôϑ¤±=Ï9 (#ρ߉àfó¡n@ Ÿω ﻗﺎﻝ ﺗﻌﺎﱃ } :
. )(١
){ ∩⊂∠∪ šχρ߉ç7÷ès? çν$−ƒÎ
٨٤
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﺍﻟﺴﺠﻮﺩ ﺇﳕﺎ ﻳﺴﺘﺤﻘﻪ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻻ ﻳﻌﺠﺰﻩ ﺷﻲﺀ ،ﻓﺎﻟﺴﺠﻮﺩ ﺣﻖ
ﷲ ﻭﻟﻴﺲ ﺣﻘﺎ ﻟﻠﻤﺨﻠﻮﻕ ﻣﻬﻤﺎ ﻛﺎﻥ ،ﻫﺬﺍ ﺍﳌﺨﻠﻮﻕ ﻣﻦ ﺍﻟﻌﻈﻢ ﻭﺍﻟﻜﱪ ﻓﺈﻧﻪ ﳐﻠﻮﻕ
∅ßγs)n=yz “Ï%©!$# ¬! (#ρ߉ß∨ó™$#uρ Ìyϑs)ù=Ï9 Ÿωuρ ħôϑ¤±=Ï9 (#ρ߉àfó¡n@ Ÿω ﺿﻌﻴﻒ ﻣﺪﺑﺮ ﻣﺘﺼﺮﻑ ﻓﻴﻪ }
. )(١
){ ∩⊂∠∪ šχρ߉ç7÷ès? çν$−ƒÎ) öΝçFΖà2 βÎ
٨٥
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
)3“uθtGó™$# §ΝèO 5Θ$−ƒr& Ïπ−GÅ™ ’Îû uÚö‘F{$#uρ ÏN≡uθ≈yϑ¡¡9$# t,n=y{ “Ï%©!$# ª!$# ãΝä3−/u‘ χÎ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
ã&s! Ÿωr& 3 ÿÍνÍö∆r'Î/ ¤N≡t¤‚|¡ãΒ tΠθàf‘Ζ9$#uρ tyϑs)ø9$#uρ }§ôϑ¤±9$#uρ $ZWÏWym …çµç7è=ôÜtƒ u‘$pκ¨]9$# Ÿ≅ø‹©9$# Å´øóムĸóyêø9$# ’n?tã
)(٨ )(١
{ ∩∈⊆∪ tÏΗs>≈yèø9$# >u‘ ª!$# x8u‘$t6s? 3 âö∆F{$#uρ ß,ù=sƒø:$#
) ( ٨ﺇﻥ :ﺣﺮﻑ ﺗﻮﻛﻴﺪ ﻭﻧﺼﺐ ،ﻭﻫﻲ ﻣﻮﻃﺌﺔ ﻟﻠﻘﺴﻢ ﻳﻘﺪﺭ ﻗﺒﻠﻬﺎ ﻗﺴﻢ ﺗﻘﺪﻳﺮﻩ
ﻭﺍﷲ .
ﺇﻥ ﺭﺑﻜﻢ :ﻓﻬﻲ ﰲ ﺟﻮﺍﺏ ﻗﺴﻢ ﻣﻘﺪﺭ .
ﺇﻥ ﺭﺑﻜﻢ :ﺃﻱ ﺧﺎﻟﻘﻜﻢ ﻭﻣﺮﺑﻴﻜﻢ ﺑﺎﻟﻨﻌﻢ .
ﺍﷲ :ﻻ ﻏﲑﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .
.ﻫﺬﺍ )( ٢
{ uÚö‘F{$#uρ ÏN≡uθ≈yϑ¡¡9$# t,n=y{ “Ï%©!$# ﰒ ﺫﻛﺮ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﻓﻘﺎﻝ } :
ﻫﻮ ﺍﻟﱪﻫﺎﻥ ﻋﻠﻰ ﺭﺑﻮﺑﻴﺔ ﺍﷲ ﺃﻧﻪ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ،ﻭﻻ ﺃﺣﺪ ﺧﻠﻖ ﺷﻴﺌﺎ
{t,n=y ﻣﻨﻬﻤﺎ ،ﻭﻻ ﺃﺣﺪ ﺃﻋﺎﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻠﻰ ﺫﻟﻚ ،ﺑﻞ ﻫﻮ ﺍﳌﻨﻔﺮﺩ ﲞﻠﻘﻪ }
ﻫﻞ ﺃﺣﺪ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﺃﻭ ﺍﳌﻼﺣﺪﺓ ﻋﺎﺭﺽ ﻫﺬﺍ ﻭﻗﺎﻝ :ﻣﺎ )( ٣
{ uÚö‘F{$#uρ ÏN≡uθ≈yϑ¡¡9$#
ﺧﻠﻖ ﺍﷲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ،ﺍﻟﺬﻱ ﺧﻠﻘﻬﺎ ﻫﻮ ﻓﻼﻥ ،ﺃﻭ ﺃﻧﺎ ﺍﻟﺬﻱ ﺧﻠﻘﺘﻬﺎ ،ﺃﻭ
ﺧﻠﻘﻬﺎ ﺍﻟﺼﻨﻢ ﺍﻟﻔﻼﱐ ؟ ﻫﻞ ﻗﺎﻝ ﻫﺬﺍ ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﺎﱂ ﻗﺪﳝﺎ ﻭﺣﺪﻳﺜﺎ ،ﻣﻊ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ
ﺗﺘﻠﻰ ﻟﻴﻼ ﻭﻬﻧﺎﺭﺍ ؟ ﻭﻻ ﺃﺣﺪ ﻋﺎﺭﺽ ﻓﻴﻬﺎ ،ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻌﺎﺭﺽ ﺃﺑﺪﺍ .
ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ :ﻫﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﳍﺎﺋﻠﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺧﻠﻘﻬﺎ ﺍﷲ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ ،ﻭﻫﻮ ﻗﺎﺩﺭ ﻋﻠﻰ
ﺃﻥ ﳜﻠﻘﻬﺎ ﰲ ﳊﻈﺔ ،ﻭﻟﻜﻨﻪ ﺧﻠﻘﻬﺎ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ ﳊﻜﻤﺔ ﻳﻌﻠﻤﻬﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﺳﺘﺔ ﺍﻷﻳﺎﻡ
ﺃﻭﳍﺎ ﻳﻮﻡ ﺍﻷﺣﺪ ﻭﺁﺧﺮﻫﺎ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ،ﻓﻔﻲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺗﻜﺎﻣﻞ ﺍﳋﻠﻖ ؛ ﻭﻟﺬﻟﻚ ﺻﺎﺭ ﻫﺬﺍ
ﺍﻟﻴﻮﻡ ﺃﻋﻈﻢ ﺃﻳﺎﻡ ﺍﻷﺳﺒﻮﻉ .ﻭﻫﻮ ﺳﻴﺪ ﺍﻷﻳﺎﻡ ﻭﻋﻴﺪ ﺍﻷﺳﺒﻮﻉ ،ﻭﻫﻮ ﺃﻓﻀﻞ ﺍﻷﻳﺎﻡ .
٨٦
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻷﻧﻪ )(٢) (١
} :ﺧﲑ ﻳﻮﻡ ﻃﻠﻌﺖ ﻓﻴﻪ ﺍﻟﺸﻤﺲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ { ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
ﺗﻜﺎﻣﻞ ﻓﻴﻪ ﺧﻠﻖ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﻭﺧﻠﻖ ﻓﻴﻪ ﺁﺩﻡ ،ﻭﺃﺩﺧﻞ ﺍﳉﻨﺔ ﻭﺃﻫﺒﻂ ﻣﻨﻬﺎ ،ﻭﻓﻴﻪ ﺗﻘﻮﻡ
ﺍﻟﺴﺎﻋﺔ ،ﻛﻞ ﺫﻟﻚ ﰲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ،ﻓﻬﻮ ﺃﻓﻀﻞ ﺍﻷﻳﺎﻡ ،ﻭﻫﻮ ﺁﺧﺮ ﺃﻳﺎﻡ ﺍﳋﻠﻖ ،ﺧﻠﻖ
ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﻓﻴﻬﻦ .
} (٣) { ĸóyêø9$# ’n?tã 3“uθtGó™$# §ΝèOﺣﺮﻑ ﻋﻄﻒ ﻭﺗﺮﺗﻴﺐ ،ﺃﻱ ﺃﻥ ﺍﺳﺘﻮﺍﺀﻩ ﻋﻠﻰ ﺍﻟﻌﺮﺵ
ﺟﺎﺀ ﺑﻌﺪ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ،ﻷﻧﻪ ﻣﻦ ﺻﻔﺎﺕ ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﻳﻔﻌﻠﻬﺎ ﺍﷲ ﻣﱴ ﺷﺎﺀ .
ﻭﻣﻌﲎ ﺍﺳﺘﻮﻯ :ﺍﺭﺗﻔﻊ ﻭﻋﻼ .
ﺍﻟﻌﺮﺵ :ﻫﻮ ﺳﻘﻒ ﺍﳌﺨﻠﻮﻗﺎﺕ .
ﻭﻫﻮ ﰲ ﺍﻟﻠﻐﺔ :ﺍﻟﺴﺮﻳﺮ ،ﻭﻫﻮ ﺳﺮﻳﺮ ﺫﻭ ﻗﻮﺍﺋﻢ ﲢﻤﻠﻪ ﺍﳌﻼﺋﻜﺔ ﻭﻫﻮ ﺃﻋﻈﻢ ﺍﳌﺨﻠﻮﻗﺎﺕ
ﻭﺃﻋﻠﻰ ﺍﳌﺨﻠﻮﻗﺎﺕ .
ﺍﻻﺳﺘﻮﺍﺀ :ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﺍﻟﻔﻌﻠﻴﺔ ﻛﻤﺎ ﻳﻠﻴﻖ ﲜﻼﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻟﻴﺲ
ﻛﺎﺳﺘﻮﺍﺀ ﺍﳌﺨﻠﻮﻕ ﻋﻠﻰ ﺍﳌﺨﻠﻮﻕ ،ﻭﻟﻴﺲ ﻫﻮ ﲝﺎﺟﺔ ﺇﱃ ﺍﻟﻌﺮﺵ ؛ ﻷﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﳝﺴﻚ
* )ôÏΒ $yϑßγs3|¡øΒr& ÷βÎ) !$tGs9#y— È⌡s9uρ 4 Ÿωρâ“s? βr& uÚö‘F{$#uρ ÏN≡uθ≈yϑ¡¡9$# ÛÅ¡ôϑム©!$# ¨βÎ ﺍﻟﻌﺮﺵ ﻭﻏﲑﻩ }
ﻭﻏﲑﻩ ،ﻟﻜﻨﻪ ﺍﺳﺘﻮﻯ ﻋﻠﻴﻪ ﳊﻜﻤﺔ ﻳﻌﻠﻤﻬﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﺍﻻﺳﺘﻮﺍﺀ ﻧﻮﻉ ﻣﻦ ﺍﻟﻌﻠﻮ ،ﻟﻜﻦ
ﺍﻟﻌﻠﻮ ﺻﻔﺔ ﺫﺍﺕ ،ﻭﺃﻣﺎ ﺍﻻﺳﺘﻮﺍﺀ ﻓﻬﻮ ﺻﻔﺔ ﻓﻌﻞ ﻳﻔﻌﻠﻪ ﺇﺫﺍ ﺷﺎﺀ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .
) (١ﻣﺴﻠﻢ ﺍﳉﻤﻌﺔ ) ، (٨٥٤ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻤﻌﺔ ) ، (٤٩١ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻤﻌﺔ ) ، (١٤٣٠ﺃﲪﺪ ). (٤٨٦/٢
) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) ( ٨٥٤ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ( ١٠٤٦ﻭﺍﻟﺘﺮﻣﺬﻱ ) ( ٤٨٨ﻭﺍﻟﻨﺴﺎﺋﻲ ٩٠/٣ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ .
) (٣ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ . ٥٤ :
) (٤ﺳﻮﺭﺓ ﻓﺎﻃﺮ ﺁﻳﺔ . ٤١ :
٨٧
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻳﻐﺸﻲ ﺍﻟﻠﻴﻞ ﺑﺎﻟﻨﻬﺎﺭ ،ﻭﻳﻐﻄﻲ ﺍﻟﻨﻬﺎﺭ ﺑﺎﻟﻠﻴﻞ ،ﻓﺒﻴﻨﻤﺎ ﺗﺮﻭﻥ )(١
{ u‘$pκ¨]9$# Ÿ≅ø‹©9$# Å´øóム}
ﺍﻟﻜﻮﻥ ﻣﻀﻴﺌﺎ ﻳﻐﻄﻴﻪ ﺍﻟﻠﻴﻞ ﻓﻴﺼﺒﺢ ﻣﻈﻠﻤﺎ ،ﻭﺍﻟﻠﻴﻞ ﻳﻐﻄﻴﻪ ﺍﻟﻨﻬﺎﺭ ﻓﻴﺼﺒﺢ ﻣﻀﻴﺌﺎ .
ﻳﺄﰐ ﻫﺬﺍ ﺑﻌﺪ ﻫﺬﺍ ﻣﺒﺎﺷﺮﺓ ﻭﻻ ﻳﺘﺄﺧﺮ ،ﻓﺈﺫﺍ ﺃﺩﺑﺮ ﺍﻟﻠﻴﻞ ﺟﺎﺀ )(٢
{ $ZWÏWym …çµç7è=ôÜtƒ }
ﺍﻟﻨﻬﺎﺭ ،ﻭﺇﺫﺍ ﺃﺩﺑﺮ ﺍﻟﻨﻬﺎﺭ ﺟﺎﺀ ﺍﻟﻠﻴﻞ ﻣﺒﺎﺷﺮﺓ ﻻ ﻳﺘﺄﺧﺮ ﻫﺬﺍ ﻋﻦ ﻫﺬﺍ ،ﻭﻫﺬﺍ ﻣﻦ ﻛﻤﺎﻝ ﻗﺪﺭﺗﻪ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻻ ﻳﻔﺘﺮ ﻫﺬﺍ ﻋﻦ ﻫﺬﺍ ،ﻭﺍﻟﺸﻤﺲ ﻫﻲ ﺍﻟﻜﻮﻛﺐ ﺍﻟﻌﻈﻴﻢ ﺍﳌﻌﺮﻭﻑ ،ﻭﺍﻟﻘﻤﺮ
ﻛﺬﻟﻚ ﻛﻮﻛﺐ ﻣﻦ ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺴﺒﻌﺔ ﺍﻟﺴﻴﺎﺭﺓ ،ﻭﻛﻞ ﻣﻨﻬﻤﺎ ﳚﺮﻱ ﻭﻳﺪﻭﺭ ﻋﻠﻰ ﺍﻷﺭﺽ ،
ﻭﺍﻷﺭﺽ ﺛﺎﺑﺘﺔ ﻣﺴﺘﻘﺮﺓ ،ﺟﻌﻠﻬﺎ ﻗﺮﺍﺭﺍ ،ﺃﻱ ﻗﺎﺭﺓ ﺛﺎﺑﺘﺔ ﳌﺼﺎﱀ ﺍﻟﻌﺒﺎﺩ ،ﻭﺍﻟﺸﻤﺲ ﻭﺳﺎﺋﺮ
ﺍﻷﻓﻼﻙ ﺗﺪﻭﺭ ﻋﻠﻴﻬﺎ ،ﻻ ﻛﻤﺎ ﻳﻘﻮﻟﻪ ﺍﳌﺘﺨﺮﺻﻮﻥ ﺍﻵﻥ ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﺍﳌﻌﺮﻓﺔ ﻳﻘﻮﻟﻮﻥ :ﺇﻥ
“ÌøgrB ߧôϑ¤±9$#uρ ﺍﻟﺸﻤﺲ ﺛﺎﺑﺘﺔ ﻭﺍﻷﺭﺽ ﺗﺪﻭﺭ ﻋﻠﻴﻬﺎ ﻫﺬﺍ ﻋﻜﺲ ﻣﺎ ﰲ ﺍﻟﻘﺮﺁﻥ } . . .
٨٨
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻣﺴﺨﺮﺍﺕ :ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﳊﺎﻝ ﺃﻱ ﺣﺎﻝ ﻛﻮﻬﻧﺎ ﻣﺴﺨﺮﺍﺕ ،ﻭﻋﻼﻣﺔ ﻧﺼﺒﻪ ﺍﻟﻜﺴﺮﺓ
ﻧﻴﺎﺑﺔ ﻋﻦ ﺍﻟﻔﺘﺤﺔ ،ﻷﻧﻪ ﻣﻠﺤﻖ ﲜﻤﻊ ﺍﳌﺆﻧﺚ ﺍﻟﺴﺎﱂ .ﻗﺎﻝ } &. (١) { 3 âö∆F{$#uρ ß,ù=sƒø:$# ã&s! Ÿωr
ﺃﻻ :ﺃﺩﺍﺓ ﺗﻨﺒﻴﻪ ﻭﺗﻘﺮﻳﺮ .ﻟﻪ :ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻻ ﻟﻐﲑﻩ .
ﺍﳋﻠﻖ :ﻭﻫﻮ ﺍﻹﳚﺎﺩ ،ﻓﻬﻮ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺍﳋﻠﻖ ﺇﺫﺍ ﺃﺭﺍﺩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳜﻠﻖ ﻣﺎ ﺷﺎﺀ .
ﻭﺍﻷﻣﺮ :ﺃﻣﺮﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﻫﻮ ﻛﻼﻣﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﻜﻮﱐ ﻭﺍﻟﺸﺮﻋﻲ .
$oλm; tΑ$s)sù ﺃﻣﺮﻩ ﺍﻟﻜﻮﱐ :ﺍﻟﺬﻱ ﻳﺄﻣﺮ ﺑﻪ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻓﺘﻄﻴﻌﻪ ﻭﺗﺴﺘﺠﻴﺐ ﻟﻪ ﻣﺜﻞ ﻗﻮﻟﻪ } :
ﻛﻮﱐ .
ﺃﻣﺎ ﺍﻷﻣﺮ ﺍﻟﺸﺮﻋﻲ :ﻓﻬﻮ ﻭﺣﻴﻪ ﺍﳌﱰﻝ ﺍﻟﺬﻱ ﻳﺄﻣﺮ ﺑﻪ ﻋﺒﺎﺩﻩ ،ﻳﺄﻣﺮﻫﻢ ﺑﻌﺒﺎﺩﺗﻪ ،ﻳﺄﻣﺮﻫﻢ
ﺑﺎﻟﺼﻼﺓ ،ﻳﺄﻣﺮﻫﻢ ﺑﺎﻟﺰﻛﺎﺓ ،ﻳﺄﻣﺮﻫﻢ ﺑﱪ ﺍﻟﻮﺍﻟﺪﻳﻦ ،ﻫﺬﺍ ﺃﻣﺮﻩ ﺍﻟﺸﺮﻋﻲ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻷﻭﺍﻣﺮ
ﻭﺍﻟﻨﻮﺍﻫﻲ ﺍﻟﱵ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﰲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ،ﻫﺬﺍ ﻣﻦ ﺃﻣﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .
ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﺍﳋﻠﻖ ﻭﺍﻷﻣﺮ ﻓﻤﺎﺫﺍ ﺑﻘﻲ ﻟﻐﲑﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ؟ ﻭﳍﺬﺍ ﻳﻘﻮﻝ ﺍﺑﻦ ﻋﻤﺮ ﳌﺎ ﻗﺮﺃ
ﻫﺬﻩ ﺍﻵﻳﺔ ،ﻗﺎﻝ :ﻣﻦ ﻟﻪ ﺷﻲﺀ ﻓﻠﻴﻄﻠﺒﻪ ،ﻭﺩﻟﺖ ﺍﻵﻳﺔ ﻋﻠﻰ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳋﻠﻖ ﻭﺍﻷﻣﺮ ،ﻓﻔﻴﻪ
ﺭﺩ ﻋﻠﻰ ﻣﻦ ﻳﻘﻮﻟﻮﻥ ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ ،ﻷﻥ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻷﻣﺮ ،ﻭﺃﻣﺮ ﺍﷲ ﻟﻴﺲ ﳐﻠﻮﻗﺎ ،ﻷﻥ ﺍﷲ
ﻏﺎﻳﺮ ﺑﲔ ﺍﳋﻠﻖ ﻭﺑﲔ ﺍﻷﻣﺮ ،ﻓﺠﻌﻠﻬﻢ ﺷﻴﺌﲔ ﻣﺘﻐﺎﻳﺮﻳﻦ ،ﻭﺍﻟﻘﺮﺁﻥ ﺩﺍﺧﻞ ﰲ ﺍﻷﻣﺮ ﻓﻬﻮ ﻏﲑ
ﳐﻠﻮﻕ .
٨٩
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻭﻫﺬﺍ ﻣﺎ ﺧﺼﻢ ﺑﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺍﳉﻬﻤﻴﺔ ﳌﺎ ﻃﻠﺒﻮﺍ ﻣﻨﻪ ﺃﻥ ﻳﻘﻮﻝ ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ ،ﻗﺎﻝ :ﻫﻞ
ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﳋﻠﻖ ﺃﻭ ﻣﻦ ﺍﻷﻣﺮ ؟ ﻗﺎﻟﻮﺍ :ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻷﻣﺮ ،ﻗﺎﻝ :ﺍﻷﻣﺮ ﻏﲑ ﳐﻠﻮﻕ ،ﺍﷲ
ﻏﺎﻳﺮ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳋﻠﻖ ،ﻓﺠﻌﻞ ﺍﳋﻠﻖ ﺷﻴﺌﺎ ﻭﺍﻷﻣﺮ ﺷﻴﺌﺎ ﺁﺧﺮ .
ﺍﻷﻣﺮ ﻛﻼﻡ ،ﻭﺃﻣﺎ ﺍﳋﻠﻖ ﻓﻬﻮ ﺇﳚﺎﺩ ﻭﺗﻜﻮﻳﻦ ،ﻳﻮﺟﺪ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ .
ﺗﺒﺎﺭﻙ ﺍﷲ :ﺃﻱ :ﺗﻌﺎﻇﻢ ﺍﻟﺬﻱ ﻫﺬﻩ ﺃﻓﻌﺎﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﻫﺬﻩ ﻗﺪﺭﺗﻪ ،ﻭﻫﺬﻩ
ﳐﻠﻮﻗﺎﺗﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ .
ﻭﺗﺒﺎﺭﻙ :ﻓﻌﻞ ﺧﺎﺹ ﺑﻪ ﺳﺒﺤﺎﻧﻪ ،ﻓﻼ ﻳﻄﻠﻖ ﻋﻠﻰ ﻏﲑﻩ ،ﻭﺍﻟﱪﻛﺔ ﻫﻲ ﻛﺜﺮﺓ ﺍﳋﲑ
ﻭﳕﺎﺅﻩ ،ﻭﺑﺮﻛﺎﺕ ﺍﷲ -ﺟﻞ ﻭﻋﻼ -ﻻ ﺗﺘﻨﺎﻫﻰ ،ﺃﻣﺎ ﺍﳌﺨﻠﻮﻕ ﻓﻼ ﻳﻘﺎﻝ ﻟﻪ ﺗﺒﺎﺭﻙ .ﺇﳕﺎ
ﻳﻘﺎﻝ ﻟﻪ ﻣﺒﺎﺭﻙ ﻳﻌﲏ :ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻪ ،ﻭﺟﻌﻠﻪ ﻣﺒﺎﺭﻛﺎ ،ﻭﺍﻟﱪﻛﺔ ﻛﻠﻬﺎ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ
ﻭﺗﻌﺎﱃ .
ﺭﺏ ﺍﻟﻌﺎﳌﲔ :ﻣﺜﻞ ﻣﺎ ﺳﺒﻖ ،ﻓﻔﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﻘﺮﻳﺮ ﺍﻟﺘﻮﺣﻴﺪ ،ﺗﻮﺣﻴﺪ ﺍﻟﺮﺑﻮﺑﻴﺔ ،ﻭﺗﻮﺣﻴﺪ
ﺍﻷﻟﻮﻫﻴﺔ ﻛﻤﺎ ﺳﺒﻖ .
٩٠
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
öΝä3s)n=s{ “Ï%©!$# ãΝä3−/u‘ (#ρ߉ç6ôã$# â¨$¨Ψ9$# $pκš‰r'¯≈tƒ ﻭﺍﻟﺮﺏ ﻫﻮ ﺍﳌﻌﺒﻮﺩ ،ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
zÏΒ tΑt“Ρr&uρ [!$oΨÎ/ u!$yϑ¡¡9$#uρ $V©≡tÏù uÚö‘F{$# ãΝä3s9 Ÿ≅yèy_ “Ï%©!$# ∩⊄⊇∪ tβθà)−Gs? öΝä3ª=yès9 öΝä3Î=ö6s% ÏΒ tÏ%©!$#uρ
)(١
{ ∩⊄⊄∪ šχθßϑn=÷ès? öΝçFΡr&uρ #YŠ#y‰Ρr& ¬! (#θè=yèøgrB Ÿξsù ( öΝä3©9 $]%ø—Í‘ ÏN≡tyϑ¨V9$# zÏΒ ÏµÎ/ ylt÷zr'sù [!$tΒ Ï!$yϑ¡¡9$#
)(٩
) ( ٩ﻗﻮﻟﻪ :ﻭﺍﻟﺮﺏ ﻫﻮ ﺍﳌﻌﺒﻮﺩ :ﺃﻱ ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﺃﻣﺎ ﻏﲑﻩ ﻓﻼ
ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒﺎﺩﺓ ،ﻷﻧﻪ ﻟﻴﺲ ﺭﺑﺎ ،ﻫﺬﺍ ﻭﺟﻪ ﻛﻼﻡ ﺍﻟﺸﻴﺦ -ﺭﲪﻪ ﺍﷲ -ﺑﻘﻮﻟﻪ :ﺍﻟﺮﺏ ﻫﻮ
ﺍﳌﻌﺒﻮﺩ ﺃﻱ :ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒﺎﺩﺓ ،ﰒ ﺃﻳﻀﺎ ﻻ ﻳﻜﻔﻲ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻘﺮ ﺑﺎﻟﺮﺑﻮﺑﻴﺔ ،ﺑﻞ ﻻ
ﺑﺪ ﺃﻥ ﻳﻘﺮ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﻳﻔﻌﻠﻬﺎ ﳐﻠﺼﺎ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻓﻤﺎ ﺩﺍﻡ ﺃﻗﺮ ﺃﻧﻪ
ﺍﻟﺮﺏ ﻓﺈﻧﻪ ﻳﻠﺰﻣﻪ ﺃﻥ ﻳﻘﺮ ﺃﻧﻪ ﻫﻮ ﺍﳌﻌﺒﻮﺩ ،ﻭﺃﻥ ﻏﲑﻩ ﻻ ﻳﺴﺘﺤﻖ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﺍﻟﺪﻟﻴﻞ
“Ï%©!$# ãΝä3−/u‘ (#ρ߉ç6ôã$# â¨$¨Ψ9$# $pκš‰r'¯≈tƒ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺒﺎﺩﺓ ﺧﺎﺻﺔ ﺑﺎﻟﺮﺏ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
{u!$yϑ¡¡9$#uρ $V©≡tÏù uÚö‘F{$# ãΝä3s9 Ÿ≅yèy_ “Ï%©!$# ∩⊄⊇∪ tβθà)−Gs? öΝä3ª=yès9 öΝä3Î=ö6s% ÏΒ tÏ%©!$#uρ öΝä3s)n=s
#YŠ#y‰Ρr& ¬! (#θè=yèøgrB Ÿξsù ( öΝä3©9 $]%ø—Í‘ ÏN≡ty ϑ¨V9$# zÏΒ ÏµÎ/ ylt÷zr'sù [!$tΒ Ï!$yϑ¡¡9$# zÏΒ tΑt“Ρr&uρ [!$oΨÎ/
٩١
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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)(#ρãxx. šÏ%©!$# ¨βÎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ :ﺍﻟﻜﻔﺎﺭ ﺍﻟﺬﻳﻦ ﺃﻇﻬﺮﻭﺍ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻌﻨﺎﺩ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :
. )(١
™{ ∩∉∪ tβθãΖÏΒ÷σムŸω öΝèδö‘É‹Ζè? öΝs9 ÷Πr& öΝßγs?ö‘x‹Ρr&u óΟÎγöŠn=tæ í!#uθy
tÎ/x‹ö/x‹•Β ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ :ﺍﳌﻨﺎﻓﻘﻮﻥ ﺍﻟﺬﻳﻦ ﻟﻴﺴﻮﺍ ﻣﻊ ﺍﻟﻜﻔﺎﺭ ﻭﻟﻴﺴﻮﺍ ﻣﻊ ﺍﳌﺆﻣﻨﲔ } :
ﺍﻟﺒﺎﻃﻦ ،ﻭﻫﺆﻻﺀ ﺷﺮ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﺍﺠﻤﻟﺎﻫﺮﻳﻦ ﺑﻜﻔﺮﻫﻢ ،ﻭﳍﺬﺍ ﺃﻧﺰﻝ ﻓﻴﻬﻢ ﺑﻀﻊ ﻋﺸﺮﺓ ﺁﻳﺔ ،
ﺑﻴﻨﻤﺎ ﺃﻧﺰﻝ ﰲ ﺍﳌﺆﻣﻨﲔ ﺁﻳﺎﺕ ﻗﻠﻴﻠﺔ ﻭﰲ ﺍﻟﻜﻔﺎﺭ ﺁﻳﺘﲔ ،ﺃﻣﺎ ﺍﳌﻨﺎﻓﻘﻮﻥ ﻓﺒﺪﺃ ﺫﻛﺮﻫﻢ ﻣﻦ ﻗﻮﻟﻪ :
. )(٤
ﺇﱃ ﻗﻮﻟﻪ { ( öΝèδt≈|Áö/r& ß#sÜøƒs† ä−÷y9ø9$# ߊ%s3tƒ } : )(٣
} { $¨ΨtΒ#u ãΑθà)tƒ tΒ Ä¨$¨Ψ9$# zÏΒuρ
ﻫﺬﺍ ﻛﻠﻪ ﰲ ﺍﳌﻨﺎﻓﻘﲔ ﻟﺸﺪﺓ ﺧﻄﺮﻫﻢ ﻭﻗﺒﺢ ﻓﻌﻠﻬﻢ ،ﻭﳌﺎ ﺫﻛﺮ ﻫﺬﻩ ﺍﻷﺻﻨﺎﻑ ﺍﻟﺜﻼﺛﺔ
ﻗﺎﻝ (٥) { â¨$¨Ψ9$# $pκš‰r'¯≈tƒ } :ﻓﻬﺬﺍ ﺩﻋﺎﺀ ﳉﻤﻴﻊ ﺍﻷﺻﻨﺎﻑ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﲔ ،ﻗﺎﻝ
. )(٦
ﺍﻟﻌﻠﻤﺎﺀ :ﺃﻭﻝ ﻧﺪﺍﺀ ﰲ ﺍﳌﺼﺤﻒ ﻫﻮ ﻫﺬﺍ } { ãΝä3−/u‘ (#ρ߉ç6ôã$# â¨$¨Ψ9$# $pκš‰r'¯≈tƒ
ﺍﻋﺒﺪﻭﺍ :ﻓﻌﻞ ﺃﻣﺮ ،ﺃﻱ ﺃﺧﻠﺼﻮﺍ ﻟﻪ ﺍﻟﻌﺒﺎﺩﺓ ،ﳌﺎﺫﺍ ؟ ﻷﻧﻪ ﺭﺑﻜﻢ ،ﻭﺍﻟﻌﺒﺎﺩﺓ ﻻ ﺗﺼﻠﺢ ﺇﻻ
ﻟﻠﺮﺏ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﰒ ﺫﻛﺮ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﻭﻫﻮ ﻗﻮﻟﻪ . (٧) { öΝä3s)n=s{ “Ï%©!$# } :
ﻭﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ :ﻣﻦ ﺍﻷﻣﻢ ﻛﻠﻬﻢ ،ﺧﻠﻖ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﳌﻼﺋﻜﺔ ﻭﺍﳉﻦ
ﻭﺍﻹﻧﺲ ،ﻭﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ .
٩٢
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻟﻌﻠﻜﻢ ﺗﺘﻘﻮﻥ :ﺇﺫﺍ ﺗﺪﺑﺮﰎ ﻫﺬﺍ ،ﻓﻠﻌﻞ ﻫﺬﺍ ﺃﻥ ﻳﺴﺒﺐ ﻟﻜﻢ ﺍﻟﺘﻘﻮﻯ ﺇﺫﺍ ﺗﺪﺑﺮﰎ ﺃﻧﻪ ﺍﻟﺬﻱ
ﺧﻠﻘﻜﻢ ﻭﺧﻠﻖ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ ،ﻟﻌﻠﻜﻢ ﺗﺘﻘﻮﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﻋﺒﺎﺩﺗﻪ ،ﻷﻧﻪ ﻻ ﻳﻘﻲ ﻣﻦ
ﻋﺬﺍﺑﻪ ﺇﻻ ﻃﺎﻋﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻟﻌﻠﻜﻢ ﺗﺘﻘﻮﻥ ﻋﺬﺍﰊ ﻭﺗﺘﻘﻮﻥ ﺍﻟﻨﺎﺭ ،ﻷﻧﻪ ﻻ ﻳﻘﻴﻜﻢ ﻣﻨﻬﺎ
ﺇﻻ ﻋﺒﺎﺩﺓ ﺭﺑﻜﻢ ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ ﻭﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ .
_ãΝä3s9 Ÿ≅yèy ﰒ ﻭﺍﺻﻞ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﺭﺑﻮﺑﻴﺘﻪ ﻭﻋﺒﻮﺩﻳﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ } :
.ﺃﻱ )(٢
{ ∩⊇∪ $WÛ$|¡Î0 uÚö‘F{$# â/ä3s9 Ÿ≅yèy_ ª!$#uρ ﺃﻱ :ﺑﺴﺎﻃﺎ } )(١
{ $V©≡tÏù uÚö‘F{$#
ﻣﺒﺴﻮﻃﺔ ،ﻭﻓﺮﺍﺷﺎ ،ﺃﻱ :ﺗﻔﺘﺮﺷﻮﻬﻧﺎ ،ﺗﻨﺎﻣﻮﻥ ﻋﻠﻴﻬﺎ ،ﺗﺒﻨﻮﻥ ﻋﻠﻴﻬﺎ ،ﺗﺰﺭﻋﻮﻥ ﻋﻠﻰ
uÚö‘F{$#uρ ﻇﻬﻮﺭﻫﺎ ،ﺗﺴﲑﻭﻥ ﻋﻠﻴﻬﺎ ﰲ ﺳﻔﺮﻛﻢ ﺃﻳﻨﻤﺎ ﺗﺮﻳﺪﻭﻥ ،ﻓﺎﻷﺭﺽ ﻓﺮﺍﺵ ﻭﻣﻬﺎﺩ } :
[!$tΒ Ï!$yϑ¡¡9$# zÏΒ tΑt“Ρr&uρ ﻭﺍﻟﺴﻤﺎﺀ ﺑﻨﺎﺀ :ﻓﺎﻟﺴﻤﺎﺀ ﺳﻘﻒ ﺍﻷﺭﺽ ،ﻭﻓﻴﻬﺎ ﻣﺼﺎﱀ ﻟﻠﻌﺒﺎﺩ }
. (٤) { ∩⊄⊄∪ šχθßϑn=÷ès? öΝçFΡr&uρ #YŠ#y‰Ρr& ¬! (#θè=yèøgrB Ÿξsù ( öΝä3©9 $]%ø—Í‘ ÏN≡tyϑ¨V9$# zÏΒ ÏµÎ/ ylt÷zr'sù
٩٣
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻛﺜﲑ -ﺭﲪﻪ ﺍﷲ -ﰲ ﺗﻔﺴﲑﻩ ﻟﻶﻳﺔ ،ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﺒﲔ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﺃﺩﻟﺔ ﻛﻞ ﻧﻮﻉ ،
ﻓﺎﻟﻌﺒﺎﺩﺓ ﰲ ﺍﻟﻠﻐﺔ ﻣﻌﻨﺎﻫﺎ :ﺍﻟﺘﺬﻟﻞ ﻭﺍﳋﻀﻮﻉ ،ﻭﻣﻨﻪ ﻃﺮﻳﻖ ﻣﻌﺒﺪ :ﻳﻌﲏ ﻣﺬﻟﻞ ﳐﻀﻊ ﺑﺎﳌﺸﻲ
ﻋﻠﻴﻪ .
ﻭﺍﻟﻌﺒﺎﺩﺓ ﻗﺴﻤﺎﻥ :
ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ :ﻋﺒﺎﺩﺓ ﻋﺎﻣﺔ ﳉﻤﻴﻊ ﺍﳋﻠﻖ ،ﻛﻠﻬﻢ ﻋﺒﺎﺩ ﺍﷲ ،ﺍﳌﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ ،ﻭﺍﻟﻔﺎﺳﻖ
ﻭﺍﳌﻨﺎﻓﻖ ،ﻛﻠﻬﻢ ﻋﺒﺎﺩ ﺍﷲ ،ﲟﻌﲎ ﺃﻬﻧﻢ ﲢﺖ ﺗﺼﺮﻓﻪ ﻭﻗﻬﺮﻩ ،ﻭﺃﻬﻧﻢ ﲡﺐ ﻋﻠﻴﻬﻢ ﻋﺒﺎﺩﺗﻪ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻫﺬﻩ ﻋﺒﺎﺩﺓ ﻋﺎﻣﺔ ﳉﻤﻴﻊ ﺍﳋﻠﻖ ،ﻣﺆﻣﻨﻬﻢ ﻭﻛﺎﻓﺮﻫﻢ ،ﻛﻠﻬﻢ ﻳﻘﺎﻝ ﳍﻢ ﻋﺒﺎﺩ
ﺍﷲ ،ﲟﻌﲎ ﺃﻬﻧﻢ ﳐﻠﻮﻗﻮﻥ ﻟﻪ ،ﻣﺬﻟﻠﻮﻥ ،ﻻ ﳜﺮﺝ ﺃﺣﺪ ﻣﻨﻬﻢ ﻋﻦ ﻗﺒﻀﺘﻪ ﻭﺳﻠﻄﺎﻧﻪ ،ﻛﻤﺎ ﻗﺎﻝ
.ﻫﺬﺍ )(٢
{ )∩⊂∪ #Y‰ö7tã Ç≈uΗ÷q§9$# ’ÎA#u HωÎ) ÇÚö‘F{$#uρ ÏN≡uθ≈yϑ¡¡9$# ’Îû tΒ ‘≅à2 βÎ ﺗﻌﺎﱃ } :
ﻳﺸﻤﻞ ﻛﻞ ﻣﻦ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ،ﺍﳌﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ ،ﻛﻠﻬﻢ ﻳﺄﺗﻮﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻨﻘﺎﺩﻳﻦ
ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻟﻴﺲ ﻷﺣﺪ ﻣﻨﻬﻢ ﺷﺮﻛﺔ ﻣﻊ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﻣﻠﻜﻪ .
šÏ%©!$# Ç≈uΗ÷q§9$# ߊ$t7Ïãuρ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ :ﻋﺒﻮﺩﻳﺔ ﺧﺎﺻﺔ ﺑﺎﳌﺆﻣﻨﲔ ،ﻛﻤﺎ ﻗﺎﻝ } :
،(٣) { $ZΡöθyδ ÇÚö‘F{$# ’n?tã tβθà±ôϑtƒﻗﺎﻝ ﺗﻌﺎﱃ.(٤) { í≈sÜù=ß™ öΝÍκön=tã y7s9 }§øŠs9 “ÏŠ$t6Ïã ¨βÎ) } :
٩٤
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
.ﻫﺬﻩ ﻋﺒﻮﺩﻳﺔ ﺧﺎﺻﺔ ، )(١
ﻗﺎﻝ ﺍﻟﺸﻴﻄﺎﻥ { ∩⊆⊃∪ šÅÁn=ø⇐ßϑø9$# ãΝåκ÷]ÏΒ š‚yŠ$t6Ïã ωÎ) } :
٩٥
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
ﺗﻜﻮﻥ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ ﻣﺜﻞ ﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺬﻛﺮ ﻭﺍﻟﺘﻬﻠﻴﻞ ﻭﺍﻟﻨﻄﻖ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ ،ﻛﻞ ﺃﻗﻮﺍﻝ
ﺍﻟﻠﺴﺎﻥ ﺍﳌﺸﺮﻭﻋﺔ ﻣﻦ ﺫﻛﺮ ﺍﷲ ﻓﺈﻬﻧﺎ ﻋﺒﺎﺩﺓ .
ﻭﻛﺬﻟﻚ ﻛﻞ ﻣﺎ ﰲ ﺍﻟﻘﻠﺐ ﻣﻦ ﺍﻟﺘﻘﺮﺏ ﺇﱃ ﺍﷲ ﻓﺈﻧﻪ ﻋﺒﺎﺩﺓ ﻛﺎﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ
ﻭﺍﳋﺸﻴﺔ ﻭﺍﻟﺮﻏﺒﺔ ﻭﺍﻟﺮﻫﺒﺔ ﻭﺍﻟﺘﻮﻛﻞ ﻭﺍﻹﻧﺎﺑﺔ ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ،ﻛﻞ ﻫﺬﻩ ﺃﻋﻤﺎﻝ ﻗﻠﺐ ،ﺍﻟﻠﺠﻮﺀ ﺇﱃ
ﺍﷲ ﺑﺎﻟﻘﻠﺐ ﻭﺧﺸﻴﺔ ﺍﷲ ﻭﺧﻮﻓﻪ ﻭﺭﻏﺒﺘﻪ ﻭﺍﻟﺮﻏﺒﺔ ﺇﻟﻴﻪ ﻭﳏﺒﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺍﻹﺧﻼﺹ ﻟﻪ ﻭﺍﻟﻨﻴﺔ
ﺍﻟﺼﺎﺩﻗﺔ ﷲ ﻛﻞ ﻣﺎ ﰲ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﻓﻬﻮ ﻋﺒﺎﺩﺓ .
ﻭﻛﺬﻟﻚ ﺗﻜﻮﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻋﻠﻰ ﺍﳉﻮﺍﺭﺡ ﻣﺜﻞ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﻭﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ
ﻭﺍﳉﻬﺎﺩ ﺑﺎﻟﻨﻔﺲ ﻭﺍﳍﺠﺮﺓ ،ﻛﻞ ﻫﺬﻩ ﻋﺒﺎﺩﺍﺕ ﺑﺪﻧﻴﺔ ،ﻭﺍﻟﺼﻴﺎﻡ ﻋﺒﺎﺩﺓ ﺑﺪﻧﻴﺔ ﺗﻈﻬﺮ ﻋﻠﻰ
ﺍﳉﻮﺍﺭﺡ .
ﻓﺈﺫﻥ ﺍﻟﻌﺒﺎﺩﺓ ﺗﻜﻮﻥ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ ،ﻭﻋﻠﻰ ﺍﻟﻘﻠﺐ ،ﻭﺗﻜﻮﻥ ﻋﻠﻰ ﺍﳉﻮﺍﺭﺡ ،ﰒ ﻫﺬﻩ
ﺍﻟﻌﺒﺎﺩﺓ ﺗﻨﻘﺴﻢ ﺇﱃ ﻋﺒﺎﺩﺓ ﺑﺪﻧﻴﺔ ﻭﺇﱃ ﻋﺒﺎﺩﺓ ﻣﺎﻟﻴﺔ .
ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﺒﺪﻧﻴﺔ :ﻫﻲ ﺍﻟﺜﻼﺛﺔ ﺍﻷﻧﻮﺍﻉ ﺍﻟﱵ ﻗﻠﻨﺎ ،ﺗﻜﻮﻥ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ ﻭﻋﻠﻰ ﺍﳉﻮﺍﺭﺡ ﻭﻋﻠﻰ
ﺍﻟﻘﻠﺐ .
ﻭﺗﻜﻮﻥ ﻣﺎﻟﻴﺔ :ﻣﺜﻞ ﺇﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ،ﻣﺜﻞ ﺍﻹﻧﻔﺎﻕ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻭﻫﻮ ﺍﻹﻧﻔﺎﻕ ﰲ
.ﻗﺪﻡ ﺍﻷﻣﻮﺍﻝ )(١
{ öΝÍκŦàΡr&uρ ôΜÏλÎ;≡uθøΒr'Î/ «!$# È≅‹Î6y™ ’Îû (#ρ߉yγ≈y_uρ ﺍﳉﻬﺎﺩ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ } :
ﻋﻠﻰ ﺍﻷﻧﻔﺲ ،ﻓﺎﳉﻬﺎﺩ ﺑﺎﳌﺎﻝ ﻋﺒﺎﺩﺓ ﻣﺎﻟﻴﺔ ،ﺍﳊﺞ ﻳﺘﻜﻮﻥ ﻣﻦ ﻋﺒﺎﺩﺓ ﺑﺪﻧﻴﺔ ﻭﻋﺒﺎﺩﺓ ﻣﺎﻟﻴﺔ ،
ﻓﺄﺩﺍﺀ ﺍﳌﻨﺎﺳﻚ :ﺍﻟﻄﻮﺍﻑ ﻭﺍﻟﺴﻌﻲ ﻭﺭﻣﻲ ﺍﳉﻤﺎﺭ ﻭﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ﻭﺍﳌﺒﻴﺖ ﲟﺰﺩﻟﻔﺔ ﻋﺒﺎﺩﺓ
ﺑﺪﻧﻴﺔ ،ﺃﻣﺎ ﺍﻹﻧﻔﺎﻕ ﻓﻴﻪ ﻓﻬﻮ ﻋﺒﺎﺩﺓ ﻣﺎﻟﻴﺔ ؛ ﻷﻥ ﺍﳊﺞ ﳛﺘﺎﺝ ﺇﱃ ﻧﻔﻘﺔ .
٩٦
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
) (١ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٨ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦١٠ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ ) ، (٤٩٩٠ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٩٥ﺍﺑﻦ
ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٦٣ﺃﲪﺪ ). (٢٧/١
٩٧
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺇﱃ )(٢
{ ∩∉∪ tΛÉ)tGó¡ßϑø9$# xÞ≡uÅ_Ç9$# $tΡω÷δ$# ﻫﺬﺍ ﻛﻠﻪ ﺩﻋﺎﺀ ﻋﺒﺎﺩﺓ } ، )(١
{ ∩∈∪ ÚÏètGó¡nΣ
٩٨
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ( ١٣ ) (١) { ∩⊇∇∪ #Y‰tnr& «!$# yìtΒ (#θããô‰s? Ÿξsù ¬! y‰Éf≈|¡yϑø9$# ¨βr&uρ } :
) ( ١٣ﺍﳌﺴﺎﺟﺪ :ﺗﻄﻠﻖ ﻭﻳﺮﺍﺩ ﻬﺑﺎ ﺃﻣﺎﻛﻦ ﺍﻟﺴﺠﻮﺩ ﻭﺍﻟﺒﻘﺎﻉ ﺍﻟﱵ ﻳﺼﻠﻰ ﻓﻴﻬﺎ ،ﻭﻫﻲ
ﺃﺣﺐ ﺍﻟﺒﻘﺎﻉ ﺇﱃ ﺍﷲ ﻗﺪ ﺟﺎﺀ ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺑﻨﺎﺋﻬﺎ ﻭﺇﻋﺪﺍﺩﻫﺎ ،ﻗﺎﻝ } : ﻣﻦ ﺑﲎ
ﻣﺴﺠﺪﺍ ﷲ ﻛﻤﻔﺤﺺ ﻗﻄﺎﺓ ﺃﻭ ﺃﺻﻐﺮ ﺑﲎ ﺍﷲ ﻟﻪ ﺑﻴﺘﺎ ﰲ ﺍﳉﻨﺔ { ). (٣) (٢
)( ٤
{ )ÌÅzF ψ$# ÏΘöθu‹ø9$#uρ «!$$Î/ š∅tΒ#u ôtΒ «!$# y‰Éf≈|¡tΒ ãßϑ÷ètƒ $yϑ¯ΡÎ ﻳﻘﻮﻝ ﺍﷲ } :
ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﻤﺎﺭﺓ ،ﺍﻟﻌﻤﺎﺭﺓ ﺍﳊﺴﻴﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ،ﻋﻤﺎﺭﻬﺗﺎ ﺑﺎﻟﻄﲔ ﻭﻣﺎ ﲢﺘﺎﺝ ﺇﻟﻴﻪ ﺣﱴ ﺗﺄﻭﻱ
ﺍﳌﺼﻠﲔ ﻭﺗﻈﻠﻬﻢ ﻣﻦ ﺍﳊﺮ ﻭﺗﻜﻨﻬﻢ ﻣﻦ ﺍﻟﱪﺩ ،ﻭﻋﻤﺎﺭﻬﺗﺎ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺑﺎﻟﺼﻼﺓ ﻭﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ
ﻭﺫﻛﺮ ﺍﷲ .
ﻭﺗﻄﻠﻖ ﺍﳌﺴﺎﺟﺪ ﻭﻳﺮﺍﺩ ﻬﺑﺎ ﺃﻋﻀﺎﺀ ﺍﻟﺴﺠﻮﺩ ﺍﻟﺴﺒﻌﺔ :ﻭﻫﻲ ﺍﳉﺒﻬﺔ ﻭﺍﻷﻧﻒ ﻭﺍﻟﻴﺪﺍﻥ
ﻭﺍﻟﺮﻛﺒﺘﺎﻥ ﻭﺭﺀﻭﺱ ﺍﻟﻘﺪﻣﲔ ،ﻷﻬﻧﺎ ﺗﺴﺠﺪ ﷲ ،ﻭﺍﻵﻳﺔ ﺗﺸﺘﻤﻞ ﺍﳌﻌﻨﻴﲔ :ﻭﺃﻥ ﺍﻟﻤﺴﺎﺟﺪ ﺃﻱ
ﺍﻟﺒﻘﺎﻉ ﺍﻟﱵ ﻳﺼﻠﻰ ﻓﻴﻬﺎ ،ﻭﺃﻋﻀﺎﺀ ﺍﻟﺴﺠﻮﺩ ﷲ .
} (٥) { ∩⊇∇∪ #Y‰tnr& «!$# yìtΒ (#θããô‰s? Ÿξsùﻻ ﲡﻌﻠﻮﺍ ﻫﺬﻩ ﺍﳌﺴﺎﺟﺪ ﻭﻫﺬﻩ ﺍﻟﺒﻘﺎﻉ ﳏﻠﺎ ﻟﻠﺸﺮﻙ
ﻭﺩﻋﻮﺓ ﻏﲑ ﺍﷲ ،ﺑﻞ ﳚﺐ ﺃﻥ ﺗﻄﻬﺮ ﺍﳌﺴﺎﺟﺪ ﻣﻦ ﺍﻟﺸﺮﻙ ،ﻓﻼ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﻗﺒﻮﺭ ،ﻭﻻ ﻳﻜﻮﻥ
ﻓﻴﻬﺎ ﺩﻋﺎﺀ ﻟﻐﲑ ﺍﷲ ،ﻭﻻ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺑﺪﻉ ﻭﳏﺪﺛﺎﺕ ﻭﺣﻠﻘﺎﺕ ﺻﻮﻓﻴﺔ ﻣﺒﺘﺪﻋﺔ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﳚﺐ ﺃﻥ ﺗﻄﻬﺮ ﺍﳌﺴﺎﺟﺪ ﻋﻦ ﺍﻟﺒﺪﻉ ﻭﺍﻟﺸﺮﻙ ﻭﺍﳌﻌﺎﺻﻲ ﻷﻬﻧﺎ ﷲ ﻓﻼ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺇﻻ
ﻣﺎ ﻳﺮﺿﻲ ﺍﷲ ﻓﻼ ﺗﺪﻋﻮﺍ ﻣﻊ ﺍﷲ ﺃﺣﺪﺍ ﰲ ﻫﺬﻩ ﺍﳌﺴﺎﺟﺪ ،ﺃﻭ ﺗﺴﺘﺨﺪﻣﻮﺍ ﺃﻋﻀﺎﺀﻛﻢ
ﺑﺎﻟﺴﺠﻮﺩ ﻟﻐﲑ ﺍﷲ ﻋﺰ ﻭﺟﻞ ؛ ﻷﻥ ﻫﺬﺍ ﺷﺮﻙ ﺃﻛﱪ ﻛﺎﻟﺬﻱ ﻳﺴﺠﺪ ﻟﻠﺼﻨﻢ ﺃﻭ ﻟﻠﻘﱪ ﺃﻭ ﻳﺴﺠﺪ
ﻟﻠﻮﺛﻦ ﻓﻬﺬﺍ ﻳﺴﺠﺪ ﻟﻐﲑ ﺍﷲ ﻋﺰ ﻭﺟﻞ .
ﺃﻣﺮ ﺑﺈﺧﻼﺹ ﺍﻟﺪﻋﺎﺀ ﻟﻪ )(١
{ ∩⊇∇∪ #Y‰tnr& «!$# yìtΒ (#θããô‰s? Ÿξsù ﺍﻟﺸﺎﻫﺪ ﰲ ﻗﻮﻟﻪ } :
ﻭﺣﺪﻩ .
ﻭﻗﻮﻟﻪ :ﺃﺣﺪﺍ :ﻳﻌﻢ ﻛﻞ ﻣﺪﻋﻮ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻠﻜﺎ ﺃﻭ ﻧﺒﻴﺎ ﺃﻭ ﻭﻟﻴﺎ ﺃﻭ ﺷﺠﺮﺍ
ﺃﻭ ﺣﺠﺮﺍ ،ﻳﻌﻢ ﻛﻞ ﻣﻦ ﺩﻋﻲ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﺷﺮﻛﺎ ﺃﻛﱪ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
äíô‰tƒ tΒuρ ﻓﻤﻦ ﺻﺮﻑ ﺷﻴﺌﺎ ﻣﻨﻬﺎ ﻟﻐﲑ ﺍﷲ ﻓﻬﻮ ﻣﺸﺮﻙ ﻛﺎﻓﺮ ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
.(١){∩⊇⊇∠∪ tβρãÏ≈s3ø9$# ßxÎ=øムŸω …絯ΡÎ) 4 ÿϵÎn/u‘ y‰ΖÏã …çµç/$|¡Ïm $yϑ¯ΡÎ*sù ϵÎ/ …çµs9 z≈yδöç/ Ÿω tyz#u $·γ≈s9Î) «!$# yìtΒ
ﻭﰲ ﺍﳊﺪﻳﺚ } :ﺍﻟﺪﻋﺎﺀ ﻣﺦ ﺍﻟﻌﺒﺎﺩﺓ { ). (٣) (٢
ôtã tβρçÉ9õ3tGó¡o„ šÏ%©!$# ¨βÎ) 4 ö/ä3s9 ó=ÉftGó™r& þ’ÎΤθãã÷Š$# ãΝà6š/u‘ tΑ$s%uρ ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
)(١٤ )(٤
{ ∩∉⊃∪ šÌÅz#yŠ tΛ©yγy_ tβθè=äzô‰u‹y™ ’ÎAyŠ$t6Ïã
ﺃﻣﺮ ﺑﺪﻋﺎﺋﻪ ﺳﺒﺤﺎﻧﻪ ﻭﻭﻋﺪ ﺑﺎﻻﺳﺘﺠﺎﺑﺔ ،ﻭﻫﺬﺍ ﻣﻦ ﻛﺮﻣﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ؛ )( ٦
{4 ö/ä3s9
ﻷﻧﻪ ﻏﲏ ﻋﻦ ﺩﻋﺎﺋﻨﺎ ،ﻭﻟﻜﻨﻨﺎ ﳏﺘﺎﺟﻮﻥ ﻟﺪﻋﺎﺋﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻓﻬﻮ ﻳﺄﻣﺮﻧﺎ ﲟﺎ ﳓﺘﺎﺝ
ﺇﻟﻴﻪ ﻭﲟﺎ ﻳﺼﻠﺤﻨﺎ ،ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻳﻐﻀﺐ ﺇﺫﺍ ﺗﺮﻛﺖ ﺳﺆﺍﻟﻪ ﺑﻴﻨﻤﺎ ﺍﳌﺨﻠﻮﻕ ﻳﻐﻀﺐ ﺇﺫﺍ
ﺳﺄﻟﺘﻪ ،ﻭﳍﺬﺍ ﻳﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ :
ﻭﺑــﲏ ﺁﺩﻡ ﺣــﲔ ﻳﺴــﺄﻝ ﻳﻐﻀــﺐ ﺍﷲ ﻳﻐﻀــﺐ ﺇﻥ ﺗﺮﻛــﺖ ﺳــﺆﺍﻟﻪ
ﻭﻳﻘﻮﻝ ﺁﺧﺮ :
ﺇﺫﺍ ﻗــﻴﻞ ﻫــﺎﺗﻮﺍ ﺃﻥ ﳝﻠــﻮﺍ ﻭﳝــﻨﻌﻮﺍ ﻓﻠـﻮ ﺳـﺌﻞ ﺍﻟـﻨﺎﺱ ﺍﻟﺘﺮﺍﺏ ﻷﻭﺷﻜﻮﺍ
ﻓﺎﻟﻨﺎﺱ ﺃﻗﺴﺎﻡ ﺛﻼﺛﺔ :
ﺍﻷﻭﻝ :ﻣﻦ ﻻ ﻳﺪﻋﻮ ﺍﷲ ﺃﺻﻠﺎ ،ﻓﻴﻜﻮﻥ ﻣﺴﺘﻜﱪﺍ ﻋﻦ ﻋﺒﺎﺩﺓ ﺍﷲ .
ﺍﻟﺜﺎﱐ :ﻣﻦ ﻳﺪﻋﻮ ﺍﷲ ،ﻭﻟﻜﻦ ﻳﺪﻋﻮ ﻣﻌﻪ ﻏﲑﻩ ﻓﻴﻜﻮﻥ ﻣﺸﺮﻛﺎ .
ﺍﻟﺜﺎﻟﺚ :ﻣﻦ ﻳﺪﻋﻮ ﺍﷲ ﳐﻠﺼﺎ ﻟﻪ ﺍﻟﺪﻋﺎﺀ ،ﻓﻬﺬﺍ ﻫﻮ ﺍﳌﻮﺣﺪ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﰲ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﻟﻨﱯ ﻗﺎﻝ } :ﺍﻟﺪﻋﺎﺀ ﻣﺦ ﺍﻟﻌﺒﺎﺩﺓ { ) (١ﻭﰲ ﺭﻭﺍﻳﺔ } :ﺍﻟﺪﻋﺎﺀ ﻫﻮ
ﺍﻟﻌﺒﺎﺩﺓ { ) (٣) (٢ﻓﻬﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﻋﻈﻴﻢ ﺍﻟﺪﻋﺎﺀ ﻭﺃﻧﻪ ﺃﻋﻈﻢ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ؛ ﻷﻥ ﺍﻟﺮﺳﻮﻝ
ﻗﺎﻝ } :ﻣﺦ ﺍﻟﻌﺒﺎﺩﺓ { ) (٤ﻭﰲ ﺭﻭﺍﻳﺔ } :ﺍﻟﺪﻋﺎﺀ ﻫﻮ ﺍﻟﻌﺒﺎﺩﺓ { ) (٥ﻭﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺃﺻﺢ
ﻣﻦ ﺭﻭﺍﻳﺔ } :ﺍﻟﺪﻋﺎﺀ ﻣﺦ ﺍﻟﻌﺒﺎﺩﺓ { ) (٦ﻭﺍﳌﻌﲎ ﻭﺍﺣﺪ .
ﻓﺎﳊﺪﻳﺚ ﺑﺮﻭﺍﻳﺘﻴﻪ ﻳﺒﲔ ﻋﻈﻢ ﺍﻟﺪﻋﺎﺀ ،ﻭﺃﻧﻪ ﻫﻮ ﺍﻟﻨﻮﻉ ﺍﻷﻋﻈﻢ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ .ﻛﻤﺎ
ﻗﺎﻝ } : ﺍﳊﺞ ﻋﺮﻓﺔ { ) (٨) (٧ﲟﻌﲎ ﺃﻥ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ﰲ ﺍﳊﺞ ﻫﻮ ﺍﻟﺮﻛﻦ ﺍﻷﻋﻈﻢ ﻣﻦ
ﺃﺭﻛﺎﻥ ﺍﳊﺞ ،ﻭﻟﻴﺲ ﻣﻌﻨﺎﻩ ﺃﻥ ﺍﳊﺞ ﻛﻠﻪ ﻫﻮ ﻋﺮﻓﺔ ،ﻭﻟﻜﻦ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ﻫﻮ ﺃﻋﻈﻢ ﺃﺭﻛﺎﻥ
ﺍﳊﺞ ،ﻛﺬﻟﻚ ﻟﻴﺴﺖ ﺍﻟﻌﺒﺎﺩﺓ ﳏﺼﻮﺭﺓ ﰲ ﺍﻟﺪﻋﺎﺀ ؛ ﻭﻟﻜﻦ ﺍﻟﺪﻋﺎﺀ ﻫﻮ ﺃﻋﻈﻢ ﺃﻧﻮﺍﻋﻬﺎ ،ﻭﳍﺬﺍ
ﻗﺎﻝ } :ﺍﻟﺪﻋﺎﺀ ﻫﻮ ﺍﻟﻌﺒﺎﺩﺓ { ) (٩ﻣﻦ ﺑﺎﺏ ﺗﻌﻈﻴﻢ ﺍﻟﺪﻋﺎﺀ ﻭﺑﻴﺎﻥ ﻣﻜﺎﻧﺘﻪ .
ﰒ ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﺃﺩﻟﺔ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﻭﻫﻲ :ﺍﳋﻮﻑ ،ﻭﺍﻟﺮﺟﺎﺀ ،
ﻭﺍﻟﺘﻮﻛﻞ ،ﻭﺍﻟﺮﻏﺒﺔ ،ﻭﺍﻟﺮﻫﺒﺔ ،ﻭﺍﳋﺸﻮﻉ ،ﻭﺍﳋﺸﻴﺔ ،ﻭﺍﻹﻧﺎﺑﺔ ،ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ،
ﻭﺍﻻﺳﺘﻌﺎﺫﺓ ،ﻭﺍﻟﺬﺑﺢ ،ﻭﺍﻟﻨﺬﺭ ،ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﱵ ﺃﻣﺮ ﺍﷲ ﻬﺑﺎ ﻛﻠﻬﺎ ﷲ ﻓﻘﺎﻝ
ﺭﲪﻪ ﺍﷲ :
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
) (١٥ﺍﳋﻮﻑ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ﻭﻫﻮ ﻋﺒﺎﺩﺓ ﻗﻠﺒﻴﺔ ،ﻭﻛﺬﻟﻚ ﺍﳋﻮﻑ ﻭﺍﳋﺸﻴﺔ
ﻭﺍﻟﺮﻏﺒﺔ ﻭﺍﻟﺮﻫﺒﺔ ﻭﺍﻟﺮﺟﺎﺀ ﻭﺍﻟﺘﻮﻛﻞ ﻛﻞ ﻫﺬﻩ ﻋﺒﺎﺩﺍﺕ ﻗﻠﺒﻴﺔ .
ﻭﺍﳋﻮﻑ :ﻫﻮ ﺗﻮﻗﻊ ﺍﳌﻜﺮﻭﻩ ،ﻭﻫﻮ ﻧﻮﻋﺎﻥ :
ﺧﻮﻑ ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﺍﳋﻮﻑ ﺍﻟﻄﺒﻴﻌﻲ .
ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ :ﺧﻮﻑ ﺍﻟﻌﺒﺎﺩﺓ ،ﻫﺬﺍ ﺻﺮﻓﻪ ﻟﻐﲑ ﺍﷲ ﺷﺮﻙ ،ﻭﺫﻟﻚ ﺑﺄﻥ ﳜﺎﻑ ﻏﲑ ﺍﷲ ﻓﻴﻤﺎ
ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺇﻻ ﺍﷲ ،ﻛﺄﻥ ﳜﺎﻑ ﺃﺣﺪﺍ ﺃﻥ ﳝﺮﺿﻪ ،ﺃﻭ ﺃﻥ ﻳﻘﺒﺾ ﺭﻭﺣﻪ ،ﺃﻭ ﳝﻴﺖ ﻭﻟﺪﻩ ،
ﻛﻤﺎ ﻳﻔﻌﻞ ﻛﺜﲑ ﻣﻦ ﺍﳉﻬﺎﻝ ،ﳜﺎﻓﻮﻥ ﻋﻠﻰ ﲪﻞ ﺯﻭﺟﺎﻬﺗﻢ ﻭﻋﻠﻰ ﺃﻭﻻﺩﻫﻢ ﻣﻦ ﺍﳉﻦ ،ﳜﺎﻓﻮﻥ
ﻣﻦ ﺍﻟﺴﺤﺮﺓ ،ﺃﻭ ﻣﻦ ﺍﳌﻮﺗﻰ ،ﻓﻴﻌﻤﻠﻮﻥ ﺃﻋﻤﺎﻟﺎ ﺷﺮﻛﻴﺔ ﻷﺟﻞ ﺃﻥ ﻳﺘﺨﻠﺼﻮﺍ ﻣﻦ ﻫﺬﺍ ﺍﳋﻮﻑ ،
ﻓﻬﺬﺍ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺇﻻ ﺍﷲ ،ﺍﻷﻣﺮﺍﺽ ﻭﺍﳌﻮﺕ ﻭﺍﻟﺮﺯﻕ ﻭﻗﻄﻊ ﺍﻷﺟﻞ ،ﻫﺬﻩ ﺃﻣﻮﺭ ﻻ ﻳﻘﺪﺭ
ﻋﻠﻴﻬﺎ ﺇﻻ ﺍﷲ ﻭﻛﺬﻟﻚ ﺇﻧﺰﺍﻝ ﺍﻟﱪﻛﺔ ﺃﻭ ﻏﲑ ﺫﻟﻚ ،ﻫﺬﻩ ﺃﻣﻮﺭ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﻣﻦ ﺍﷲ
ﻓﺈﺫﺍ ﺧﺎﻑ ﺃﺣﺪﺍ ﰲ ﺷﻲﺀ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺇﻻ ﺍﷲ ﻓﻬﺬﺍ ﺷﺮﻙ ﺃﻛﱪ ؛ ﻷﻧﻪ ﺻﺮﻑ ﻧﻮﻋﺎ ﻣﻦ
ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻐﲑ ﺍﷲ ﻛﺎﻟﺬﻳﻦ ﳜﺎﻓﻮﻥ ﻣﻦ ﺍﻟﻘﺒﻮﺭ ﻭﻣﻦ ﺍﻷﺿﺮﺣﺔ ﻭﻣﻦ ﺍﳉﻦ ﻭﻣﻦ
ﺍﻟﺸﻴﺎﻃﲔ ﺃﻥ ﲤﺴﻬﻢ ﺑﺴﻮﺀ ﺃﻭ ﺃﻥ ﺗﱰﻝ ﻬﺑﻢ ﺿﺮﺭﺍ ،ﻓﻴﺬﻫﺒﻮﻥ ﻳﺘﻘﺮﺑﻮﻥ ﺇﱃ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻟﺪﻓﻊ
ﺿﺮﺭﻫﺎ ﺃﻭ ﺧﻮﻓﺎ ﻣﻨﻬﺎ ،ﻫﺬﺍ ﺷﺮﻙ ﺃﻛﱪ ،ﻳﻘﻮﻝ :ﺃﺧﺎﻑ ﺇﻥ ﱂ ﺃﺫﺑﺢ ﻟﻪ ﺃﻥ ﻳﺼﻴﺒﲏ ﺃﻭ
)y71utIôã$# ωÎ) ãΑθà)¯Ρ βÎ ﻳﺼﻴﺐ ﺃﻭﻻﺩﻱ ﺃﻭ ﻣﺎﱄ ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ،ﻛﻤﺎ ﻗﺎﻝ ﻗﻮﻡ ﻫﻮﺩ } :
(#ÿρ߉pκô−$#uρ ©!$# ߉Íκô−é& þ’ÎoΤÎ) tΑ$s% ﻳﻬﺪﺩﻭﻧﻪ ﺑﺂﳍﺘﻬﻢ ﻭﳜﻮﻓﻮﻧﻪ ﺑﺂﳍﺘﻬﻢ } )(٢
{ 3 &þθÝ¡Î0 $uΖÏFyγÏ9#u âÙ÷èt/
&’În1u‘ «!$# ’n?tã àMù=©.uθs? ’ÎoΤÎ) ∩∈∈∪ ÈβρãÏàΖè? Ÿω ¢ΟèO $YèŠÏΗsd ’ÎΤρ߉‹Å3sù ( ϵÏΡρߊ ÏΒ ∩∈⊆∪ tβθä.Îô³è@ $£ϑÏiΒ Öü“Ìt/ ’ÎoΤr
١٠٣
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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Ÿω ¢ΟèO $YèŠÏΗsd ’ÎΤρ߉‹Å3sù ﻫﺬﺍ ﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ ﲢﺪﺍﻫﻢ ﻛﻠﻬﻢ ﻫﻢ ﻭﺁﳍﺘﻬﻢ } . )(١
{ 4 Οä3În/u‘uρ
? (٢) { ∩∈∈∪ ÈβρãÏàΖèﻻ ﲤﻬﻠﻮﱐ ﺑﻞ ﻣﻦ ﺍﻵﻥ ﻭﱂ ﻳﻘﺪﺭﻭﺍ ﻋﻠﻴﻪ ﺑﺸﻲﺀ ﺑﻞ ﻧﺼﺮﻩ ﺍﷲ ﻋﻠﻴﻬﻢ .
ﻓﺎﻟﺬﻱ ﳜﺎﻑ ﻣﻦ ﻏﲑ ﺍﷲ ﻓﻴﻤﺎ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺇﻻ ﺍﷲ ،ﻫﺬﺍ ﻳﻜﻮﻥ ﻗﺪ ﺃﺷﺮﻙ ﺍﻟﺸﺮﻙ
ﺍﻷﻛﱪ ،ﻭﻫﺬﺍ ﻳﺴﻤﻰ ﺧﻮﻑ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺧﻮﻑ ﺍﻟﺸﺮﻙ ﻛﺜﲑ ﰲ ﺍﻟﻨﺎﺱ ،ﳜﺎﻓﻮﻥ ﻣﻦ ﺍﻟﻘﺒﻮﺭ ﺃﻭ
ﻣﻦ ﺍﻷﻭﻟﻴﺎﺀ ،ﳜﺎﻓﻮﻥ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ،ﳜﺎﻓﻮﻥ ﻣﻦ ﺍﳉﻦ ؛ ﻭﻟﺬﻟﻚ ﻳﻘﻮﻣﻮﻥ ﺑﺘﻘﺪﱘ ﺍﻟﻘﺮﺑﺎﺕ
ﳍﻢ ،ﻳﻘﺪﻣﻮﻥ ﳍﻢ ﺍﻟﺬﺑﺎﺋﺢ ﻭﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﻃﻌﻤﺔ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻨﻘﻮﺩ ﻳﻠﻘﻮﻬﻧﺎ ﻋﻠﻰ ﺃﺿﺮﺣﺘﻬﻢ
ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﺴﻠﻤﻮﺍ ﻣﻦ ﺷﺮﻫﻢ ﺃﻭ ﻳﻨﺎﻟﻮﺍ ﻣﻦ ﺧﲑﻫﻢ ،ﻓﻬﺬﺍ ﻫﻮ ﺧﻮﻑ ﺍﻟﻌﺒﺎﺩﺓ .
ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ :ﺍﳋﻮﻑ ﺍﻟﻄﺒﻴﻌﻲ :ﻭﻫﻮ ﺃﻥ ﲣﺎﻑ ﻣﻦ ﺷﻲﺀ ﻇﺎﻫﺮ ﻳﻘﺪﺭ ﻋﻠﻰ ﻣﺎ ﲣﺎﻓﻪ
ﻣﻨﻪ ،ﻛﺄﻥ ﲣﺎﻑ ﻣﻦ ﺍﳊﻴﺔ ﺃﻭ ﺍﻟﻌﻘﺮﺏ ﺃﻭ ﻣﻦ ﺍﻟﻌﺪﻭ ،ﻫﺬﻩ ﺃﻣﻮﺭ ﻇﺎﻫﺮﺓ ﻭﻣﻌﺮﻭﻓﺔ ،ﻓﺎﳋﻮﻑ
ﻣﻨﻬﺎ ﻻ ﻳﺴﻤﻰ ﺷﺮﻛﺎ ﻫﺬﺍ ﺧﻮﻑ ﻃﺒﻴﻌﻲ ﻣﻦ ﺷﻲﺀ ﻇﺎﻫﺮ ﻣﻌﺮﻭﻑ ؛ ﻷﻧﻚ ﲣﺎﻑ ﻣﻦ ﺳﺒﺐ
ﻇﺎﻫﺮ ﻭﻣﻄﻠﻮﺏ ﺍﻟﻮﻗﺎﻳﺔ ﻣﻨﻪ ،ﻭﺍﳊﺬﺭ ﻣﻨﻪ ،ﺗﺄﺧﺬ ﺍﻟﺴﻼﺡ ،ﺗﺄﺧﺬ ﺍﻟﻌﺼﺎ ﻟﻘﺘﻞ ﺍﳊﻴﺔ
ﻭﺍﻟﻌﻘﺮﺏ ﻭﻗﺘﻞ ﺍﻟﺴﺒﻊ ؛ ﻷﻥ ﻫﺬﻩ ﺃﻣﻮﺭ ﳏﺴﻮﺳﺔ ،ﻭﻓﻴﻬﺎ ﺿﺮﺭ ﻣﻌﻠﻮﻡ ،ﻓﺈﺫﺍ ﺧﻔﺖ ﻣﻨﻬﺎ
ﻓﻬﺬﺍ ﻻ ﻳﺴﻤﻰ ﺷﺮﻛﺎ ﺑﻞ ﻳﺴﻤﻰ ﺧﻮﻓﺎ ﻃﺒﻴﻌﻴﺎ .
ﺃﻱ ﻣﻦ ﺍﻟﺒﻠﺪ )( ٣
{ $ZÍ←!%s{ $pκ÷]ÏΒ yltsƒm ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﷲ ﰲ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ } :
١٠٤
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻭﻫﺮﺏ ﻋﻠﻴﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺇﱃ ﻣﺪﻳﻦ ،ﻭﻛﺎﻥ ﻳﺘﺮﻗﺐ ﻭﳜﺸﻰ ﺃﻥ ﻳﻠﺤﻘﻮﻩ ،ﻓﻬﺬﺍ
ﺧﻮﻑ ﻃﺒﻴﻌﻲ ،ﻟﻜﻦ ﺗﻌﻠﻢ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻌﺘﺼﻢ ﺑﺎﷲ ﻭﻳﺄﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺪﻓﻊ ﻋﻨﻪ
βÎ) Èβθèù%s{uρ öΝèδθèù$y‚s? Ÿξsù ﺍﻟﻀﺮﺭ ،ﻭﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺍﷲ ﻭﻳﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :
ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﰲ ﻗﺼﺔ ﺍﻟﻨﱯ ﻣﻊ ﺍﳌﺸﺮﻛﲔ ﻳﻮﻡ )(١
{ ∩⊇∠∈∪ tÏΖÏΒ÷σ•Β ΛäΖä.
ﺃﺣﺪ ﳌﺎ ﺗﻮﻋﺪﻫﻢ ﺍﳌﺸﺮﻛﻮﻥ ،ﻭﻗﺎﻟﻮﺍ :ﻧﺮﺟﻊ ﺇﻟﻴﻬﻢ ﻭﻧﺴﺘﺄﺻﻠﻬﻢ ﻓﺎﷲ ﺟﻞ ﻭﻋﻼ ﻳﻘﻮﻝ :
)(٢
{ )∩⊇∠∈∪ tÏΖÏΒ÷σ•Β ΛäΖä. βÎ) Èβθèù%s{uρ öΝèδθèù$y‚s? Ÿξsù …çνu!$uŠÏ9÷ρr& ß∃Èhθsƒä† ß≈sÜø‹¤±9$# ãΝä3Ï9≡sŒ $yϑ¯ΡÎ }
ﺃﻱ :ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻬﺪﻳﺪ ﻭﻫﺬﺍ ﺍﻟﻮﻋﻴﺪ ﺇﳕﺎ ﻫﻮ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ،ﺃﻱ :ﳜﻮﻓﻜﻢ ﺃﻭﻟﻴﺎﺀﻩ ﺃﻭ ﳜﻮﻑ
ﻣﻦ ﺍﻧﻘﺎﺩ ﻟﻪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺧﺎﻑ ﻣﻨﻪ ،ﻓﺈﻧﻪ ﻳﺘﺴﻠﻂ ﻋﻠﻴﻬﻢ .
١٠٥
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺍﻟﺮﺟﺎﺀ ﻭﺩﻟﻴﻠﻪ
} õ8Îô³ç„ Ÿωuρ $[sÎ=≈|¹ WξuΚtã ö≅yϑ÷èu‹ù=sù ϵÎn/u‘ u!$s)Ï9 (#θã_ötƒ tβ%x. yϑsù ﻭﺩﻟﻴﻞ ﺍﻟﺮﺟﺎﺀ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :
). (١٦ )(١
{ ∩⊇⊇⊃∪ #J‰tnr& ÿϵÎn/u‘ ÍοyŠ$t7ÏèÎ/
) (١٦ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻣﻦ ﻛﺎﻥ ﻳﺮﺟﻮ :ﻳﻌﲏ ﻳﻄﻤﻊ ﰲ ﺛﻮﺍﺏ ﺍﷲ ﻭﺭﺅﻳﺘﻪ ﻋﻴﺎﻧ ﺎ
ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻣﻦ ﻛﺎﻥ ﻳﻄﻤﻊ ﰲ ﺃﻥ ﻳﺮﻯ ﺍﷲ ﻋﻴﺎﻧ ﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻠﻴﻌﻤﻞ ﻋﻤﻠ ﺎ ﺻﺎﳊ ﺎ ،
ﻳﺄﰐ ﺑﺎﻟﺴﺒﺐ ﺍﻟﺬﻱ ﻳﺆﻫﻠﻪ ﳊﺼﻮﻝ ﻫﺬﺍ ﺍﳌﻄﻠﻮﺏ ،ﻭﻫﻮ ﺍﻟﺜﻮﺍﺏ ﺑﺪﺧﻮﻝ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺠﺎﺓ
ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻭﺍﻟﻨﻈﺮ ﺇﱃ ﻭﺟﻪ ﺍﷲ ؛ ﻷﻥ ﻫﺬﺍ ﻣﺘﻼﺯﻡ ،ﻷﻥ ﻣﻦ ﺩﺧﻞ ﺍﳉﻨﺔ ﻓﺈﻧﻪ ﻳﺮﻯ ﺍﷲ
ﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ )( ٢
{ $[sÎ=≈|¹ WξuΚtã ö≅yϑ÷èu‹ù=sù ϵÎn/u‘ u!$s)Ï9 (#θã_ötƒ tβ%x. yϑsù ﻋﺰ ﻭﺟﻞ } .
ﺃﻥ ﺍﻟﺮﺟﺎﺀ ﻭﺣﺪﻩ ﻻ ﻳﻜﻔﻲ ،ﻻ ﺑﺪ ﻣﻦ ﺍﻟﻌﻤﻞ ،ﺃﻣﺎ ﺃﻧﻚ ﺗﺮﺟﻮ ﺍﷲ ﻭﻟﻜﻨﻚ ﻻ ﺗﻌﻤﻞ ﻓﻬﺬﺍ
ﺗﻌﻄﻴﻞ ﻟﻠﺴﺒﺐ ،ﻓﺎﻟﺮﺟﺎﺀ ﺍﶈﻤﻮﺩ ﻫﻮ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻣﻌﻪ ﻋﻤﻞ ﺻﺎﱀ ،ﺃﻣﺎ ﺍﻟﺮﺟﺎﺀ ﻏﲑ ﺍﶈﻤﻮﺩ
ﻓﻬﻮ ﺍﻟﺮﺟﺎﺀ ﺍﻟﺬﻱ ﻟﻴﺲ ﻣﻌﻪ ﻋﻤﻞ ﺻﺎﱀ ،ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻣﺎ ﺗﻮﻓﺮ ﻓﻴﻪ ﺷﺮﻃﺎﻥ :
ﺍﻷﻭﻝ :ﺍﻹﺧﻼﺹ ﻟﻪ ﻋﺰ ﻭﺟﻞ .
ﺍﻟﺜﺎﱐ :ﺍﳌﺘﺎﺑﻌﺔ ﻟﻠﺮﺳﻮﻝ .
ﻓﺎﻟﻌﻤﻞ ﻻ ﻳﻜﻮﻥ ﺻﺎﳊﺎ ﺇﻻ ﺇﺫﺍ ﺗﻮﻓﺮ ﻓﻴﻪ ﻫﺬﺍﻥ ﺍﻟﺸﺮﻃﺎﻥ :ﺃﻥ ﻳﻜﻮﻥ ﺧﺎﻟﺼﺎ ﻟﻮﺟﻪ ﺍﷲ
ﻟﻴﺲ ﻓﻴﻪ ﺷﺮﻙ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﺻﻮﺍﺑﺎ ﻋﻠﻰ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﻟﻴﺲ ﻓﻴﻪ ﺑﺪﻋﺔ ،ﻓﺈﺫﺍ ﺗﻮﻓﺮ ﻓﻴﻪ
ﺍﻟﺸﺮﻃﺎﻥ ﻓﻬﻮ ﺻﺎﱀ ،ﻭﺇﻥ ﺍﺧﺘﻞ ﻓﻴﻪ ﺷﺮﻁ ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻋﻤﻠﺎ ﻓﺎﺳﺪﺍ ﻻ ﻳﻨﻔﻊ ﺻﺎﺣﺒﻪ .
١٠٦
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻓﺎﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻓﻴﻪ ﺷﺮﻙ ﻳﺮﺩ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ،ﻛﺬﻟﻚ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻓﻴﻪ ﺑﺪﻋﺔ ﻳﺮﺩ ﻋﻠﻰ
ﺻﺎﺣﺒﻪ ،ﻗﺎﻝ } : ﻣﻦ ﻋﻤﻞ ﻋﻤﻠﺎ ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻣﺮﻧﺎ ﻓﻬﻮ ﺭﺩ { ) (٢) (١ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﻓﻴﻬﺎ
ﺍﻟﺮﺟﺎﺀ ﻭﺃﻧﻪ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﻓﻴﻬﺎ ﺃﻥ ﺍﻟﺮﺟﺎﺀ ﻻ ﻳﺼﺢ ﺇﻻ ﻣﻊ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ .
) (١ﺍﻟـﺒﺨﺎﺭﻱ ﺍﻟﺼﻠﺢ ) ، (٢٥٥٠ﻣﺴﻠﻢ ﺍﻷﻗﻀﻴﺔ ) ، (١٧١٨ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٠٦ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )، (١٤
ﺃﲪﺪ ). (٢٥٦/٦
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺗﻌﻠﻴﻘﺎ ﻗﺒﻞ ﺍﳊﺪﻳﺚ ) ، ( ٧٣٥٠ﻭﻣﺴﻠﻢ ) (١٧١٨) (١٨ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ،
ﻭﺃﺧـﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ) ، (٢٦٩٧ﻭﻣﺴﻠﻢ ) (١٧١٨) (١٧ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ،ﻗﺎﻟﺖ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ "
ﻣﻦ ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭﺩ " .
١٠٧
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺍﻟﺘﻮﻛﻞ ﻭﺩﻟﻴﻠﻪ
). (١٧ )(١
ﻭﺩﻟﻴﻞ ﺍﻟﺘﻮﻛﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ { ∩⊄⊂∪ tÏΖÏΒ÷σ•Β ΟçGΨä. βÎ) (#þθè=©.uθtGsù «!$# ’n?tãuρ } :
) (١٧ﺍﻟﺘﻮﻛﻞ ﻫﻮ ﺍﻟﺘﻔﻮﻳﺾ ﻭﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﺗﻔﻮﻳﺾ ﺍﻷﻣﻮﺭ ﺇﻟﻴﻪ
«!$# ’n?tãuρ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻫﺬﺍ ﻫﻮ ﺍﻟﺘﻮﻛﻞ ،ﻭﻫﻮ ﻣﻦ ﺃﻋﻈﻢ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﳍﺬﺍ ﻗﺎﻝ } :
(٢) { ∩⊄⊂∪ tÏΖÏΒ÷σ•Β ΟçGΨä. βÎ) (#þθè=©.uθtGsùﻗﺪﻡ ﺍﳉﺎﺭ ﻭﺍﺠﻤﻟﺮﻭﺭ ﻋﻠﻰ ﺍﻟﻌﺎﻣﻞ ﻟﻴﻔﻴﺪ ﺍﳊﺼﺮ .
)ΟçGΨä. βÎ ﺃﻱ :ﻋﻠﻴﻪ ﻻ ﻋﻠﻰ ﻏﲑﻩ ،ﰒ ﻗﺎﻝ } : )( ٣
{ (#þθè=©.uθtGsù «!$# ’n?tãuρ }
ﻓﺠﻌﻞ ﻣﻦ ﺷﺮﻁ ﺍﻹﳝﺎﻥ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﺩﻝ )( ٤
{ ∩⊄⊂∪ tÏΖÏΒ÷σ•Β
ﻋﻠﻰ ﺃﻥ ﻣﻦ ﱂ ﻳﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﻓﻠﻴﺲ ﲟﺆﻣﻦ ،ﻓﺎﻟﺘﻮﻛﻞ ﻋﺒﺎﺩﺓ ﻋﻈﻴﻤﺔ ،ﻓﺎﳌﺆﻣﻦ ﺩﺍﺋﻤ ﺎ
ﻳﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ،ﻭﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺍﷲ ﻭﺍﷲ ﻣﻦ ﺃﲰﺎﺋﻪ ﺍﻟﻮﻛﻴﻞ ،ﺃﻱ :ﺍﳌﻮﻛﻮﻝ ﺇﻟﻴﻪ
ﺃﻣﻮﺭ ﻋﺒﺎﺩﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻓﺎﻟﺘﻮﻛﻞ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻋﻠﻰ ﺍﷲ ،ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﻮﻝ :
ﺗﻮﻛﻠﺖ ﻋﻠﻰ ﻓﻼﻥ ؛ ﻷﻥ ﺍﻟﺘﻮﻛﻞ ﻋﺒﺎﺩﺓ ،ﻭﺍﻟﻌﺒﺎﺩﺓ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﷲ .
ﺃﻣﺎ ﺇﺫﺍ ﺃﺳﻨﺪﺕ ﺇﱃ ﺃﺣﺪ ﻣﻦ ﺍﳋﻠﻖ ﺗﺼﺮﻓﺎ ،ﻓﻬﺬﺍ ﻻ ﻳﺴﻤﻰ ﺗﻮﻛﻠﺎ ﺇﳕﺎ ﻳﺴﻤﻰ ﺗﻮﻛﻴﻠﺎ ،
ﻭﺍﻟﻮﻛﺎﻟﺔ ﻣﻌﺮﻭﻓﺔ ﺃﻧﻚ ﺗﻮﻛﻞ ﺃﺣﺪﺍ ﻳﻘﻀﻲ ﻟﻚ ﺣﺎﺟﺔ ،ﻭﻗﺪ ﻭﻛﻞ ﺍﻟﻨﱯ ﻣﻦ ﻳﻨﻮﺑﻮﻥ ﻋﻨﻪ
ﰲ ﺑﻌﺾ ﺍﻷﻋﻤﺎﻝ ،ﻓﺎﻟﺘﻮﻛﻴﻞ ﻏﲑ ﺍﻟﺘﻮﻛﻞ ،ﻓﺎﻟﺘﻮﻛﻞ ﻋﺒﺎﺩﺓ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﷲ ،ﻭﻻ ﳚﻮﺯ ﺃﻥ
ﺗﻘﻮﻝ :ﺗﻮﻛﻠﺖ ﻋﻠﻰ ﻓﻼﻥ ،ﻭﺇﳕﺎ ﺗﻘﻮﻝ ﻭﻛﻠﺖ ﻓﻼﻧﺎ .
ﻭﻣﻊ ﻫﺬﺍ ﺃﻧﺖ ﺗﻮﻛﻠﻪ ﻭﻻ ﺗﺘﻮﻛﻞ ﻋﻠﻴﻪ ،ﻭﺇﳕﺎ ﺗﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،
ﻓﻼﺣﻈﻮﺍ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻷﻣﺮﻳﻦ ﺍﻟﺘﻮﻛﻞ ﻭﺍﻟﺘﻮﻛﻴﻞ .
١٠٨
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
)ª!$# tÏ.èŒ #sŒÎ) tÏ%©!$# šχθãΖÏΒ÷σßϑø9$# $yϑ¯ΡÎ ﻭﻣﻦ ﺻﻔﺎﺕ ﺍﳌﺆﻣﻨﲔ ﻣﺎ ﺫﻛﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ } :
ﺻﻔﺎﺕ ﺍﳌﺆﻣﻨﲔ ،ﻓﺎﻟﺘﻮﻛﻞ ﻋﺒﺎﺩﺓ ﻋﻈﻴﻤﺔ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﷲ ﻋﺰ ﻭﺟﻞ ؛ ﻷﻧﻪ ﻫﻮ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ
ﻛﻞ ﺷﻲﺀ ،ﻭﻫﻮ ﺍﳌﺎﻟﻚ ﻟﻜﻞ ﺷﻲﺀ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺪﺭ ﺃﻥ ﳛﻘﻖ ﻟﻚ ﻣﻄﻠﻮﺑﻚ ،ﺃﻣﺎ ﺍﳌﺨﻠﻮﻕ
ﻓﺈﻧﻪ ﻗﺪ ﻻ ﻳﻘﺪﺭ ﺃﻥ ﳛﻘﻖ ﻟﻚ ﻣﻄﻠﻮﺑﻚ ،ﻓﺈﻧﻚ ﺗﻮﻛﻠﻪ ﰲ ﻗﻀﺎﺀ ﺷﻲﺀ ﻣﻦ ﺍﻷﻣﻮﺭ ،ﻟﻜﻦ
ﺗﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﰲ ﺣﺼﻮﻝ ﺫﻟﻚ ﺍﻟﺸﻲﺀ .
ﰒ ﺃﻳﻀﺎ ﻟﻨﻌﻠﻢ ﺃﻥ ﺍﻟﺘﻮﻛﻞ ﻻ ﻳﻨﺎﰲ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ،ﻓﻴﺠﻤﻊ ﺍﳌﺴﻠﻢ ﺑﲔ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ
ﺍﷲ ﻭﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ،ﻭﻻ ﺗﻨﺎﰲ ﺑﻴﻨﻬﻤﺎ ،ﻓﺄﻧﺖ ﺗﻌﻤﻞ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺃﻣﺮﺕ ﺑﻌﻤﻠﻬﺎ ،ﻭﻟﻜﻦ
ﻻ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻷﺳﺒﺎﺏ ،ﻭﺇﳕﺎ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺍﷲ ،ﺃﻧﺖ ﺗﺰﺭﻉ ﺍﻟﺰﺭﻉ ﰲ ﺍﻷﺭﺽ ،ﻫﺬﺍ ﺳﺒﺐ
ﻭﻟﻜﻦ ﻻ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺯﺭﻋﻚ ﻭﻓﻌﻠﻚ ،ﺑﻞ ﺍﻋﺘﻤﺪ ﻋﻠﻰ ﺍﷲ ﰲ ﳕﻮ ﻫﺬﺍ ﺍﻟﺰﺭﻉ ﻭﺗﺜﻤﲑﻩ
&ßøtwΥ ÷Πr& ÿ…çµtΡθããu‘÷“s? óΟçFΡr&u ∩∉⊂∪ šχθèOãøtrB $¨Β Λä÷ƒutsùr ﻭﲪﺎﻳﺘﻪ ﻭﺇﺻﻼﺣﻪ ،ﻭﳍﺬﺍ ﻳﻘﻮﻝ } :
ﻓﺎﻟﺰﺍﺭﻉ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﺍﷲ ﺃﻣﺎ ﺃﻧﺖ ﻓﻘﺪ ﻓﻌﻠﺖ ﺳﺒﺒﺎ ﻓﻘﻂ ﻗﺪ ﻳﻨﺘﺞ ﻫﺬﺍ )(٢
{ ∩∉⊆∪ tβθããÍ‘≡¨“9$#
ﺍﻟﺰﺭﻉ ﻭﻳﻨﺒﺖ ﻭﻗﺪ ﻻ ﻳﻨﺘﺞ ،ﻭﺇﺫﺍ ﻧﺒﺖ ﻗﺪ ﻳﺼﻠﺢ ﻭﻗﺪ ﻻ ﻳﺼﻠﺢ ،ﻗﺪ ﻳﺼﺎﺏ ﺑﺂﻓﺔ ،
ﻓﻴﺬﻫﺐ .
١٠٩
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
(٣) { ∩⊃∪ šÏèϱ≈yz $uΖs9 (#θçΡ%Ÿ2uρﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ (٤) { ÏN≡uöy‚ø9$# ’Îû šχθããÌ≈|¡ç„ } :ﺃﻱ :
ﻳﺘﺴﺎﺑﻘﻮﻥ ﺇﻟﻴﻬﺎ ،ﻭﻳﺒﺎﺩﺭﻭﻥ ﺇﻟﻴﻬﺎ ،ﻫﺬﻩ ﺻﻔﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻻ ﻳﺘﻜﺎﺳﻠﻮﻥ
ﻭﻻ ﻳﺘﻌﺎﺟﺰﻭﻥ ،ﻭﺇﳕﺎ ﻳﺴﺎﺭﻋﻮﻥ ﺇﱃ ﻓﻌﻞ ﺍﳋﲑﺍﺕ ﻭﻳﺘﺴﺎﺑﻘﻮﻥ ﺇﻟﻴﻬﺎ .
ﻗﻮﻟﻪ ﺗﻌﺎﱃ (٥) { $Y6xîu‘ $oΨtΡθããô‰tƒuρ } :ﺃﻱ :ﻃﻤﻌﺎ ﳌﺎ ﻋﻨﺪ ﺍﷲ ﻃﻤﻌﺎ ﰲ ﺣﺼﻮﻝ
ﺍﳌﻄﻠﻮﺏ .
١١٠
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻭﺭﻫﺒﺎ ﺃﻱ :ﺧﻮﻓﺎ ﻣﻨﺎ ،ﻓﻴﺪﻋﻮﻥ ﺍﷲ ﺃﻥ ﻳﺮﲪﻬﻢ ،ﻭﻳﺪﻋﻮﻧﻪ ﺃﻻ ﻳﻌﺬﻬﺑﻢ ،
ﻭﺃﻻ ﻳﺆﺍﺧﺬﻫﻢ ،ﻭﺃﻻ ﻳﻌﺎﻗﺒﻬﻢ ،ﻓﻬﻢ ﻳﻄﻤﻌﻮﻥ ﰲ ﺭﲪﺔ ﺍﷲ ﻭﳜﺎﻓﻮﻥ ﻣﻦ ﻋﺬﺍﺑﻪ ،ﻛﻤﺎ ﻗﺎﻝ
&…çµtGyϑômu‘ tβθã_ötƒuρ Ü>tø%r& öΝåκš‰r& s's#‹Å™uθø9$# ÞΟÎγÎn/u‘ 4’n<Î) šχθäótGö6tƒ šχθããô‰tƒ tÏ%©!$# y7Íׯ≈s9'ρé ﺗﻌﺎﱃ } :
ﻓﻬﻢ ﻳﺪﻋﻮﻥ ﺍﷲ ﺧﻮﻓﺎ ﻣﻨﻪ ،ﻭﻳﺪﻋﻮﻧﻪ ﺃﻳﻀﺎ ﻃﻤﻌﺎ ﻓﻴﻤﺎ ﻋﻨﺪﻩ ، )(١
{ 4 ÿ…çµt/#x‹tã šχθèù$sƒs†uρ
)(٢
{ ∩⊃∪ šÏèϱ≈yz $uΖs9 (#θçΡ%Ÿ2uρ ﻳﺪﻋﻮﻥ ﺍﷲ ﺃﻥ ﻳﻘﺪﺭ ﳍﻢ ﺍﳋﲑ ﻭﻳﺪﻓﻊ ﻋﻨﻬﻢ ﺍﻟﺸﺮ } .
١١١
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺍﳋﺸﻴﺔ ﻭﺩﻟﻴﻠﻬﺎ
). (١٩ )(١
ﺩﻟﻴﻞ ﺍﳋﺸﻴﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ { öΝèδöθt±øƒrB Ÿξsù } :
) (١٩ﺍﳋﺸﻴﺔ ﻧﻮﻉ ﻣﻦ ﺍﳋﻮﻑ ،ﻭﻫﻲ ﺃﺧﺺ ﻣﻦ ﺍﳋﻮﻑ ،ﻭﻗﻴﻞ :ﺍﳋﺸﻴﺔ :ﺧﻮﻑ
ﻳﺸﻮﺑﻪ ﺗﻌﻈﻴﻢ ،ﻗﺎﻝ ﺗﻌﺎﱃ (٢) { öΝèδöθt±øƒrB Ÿξsù } :ﺃﻣﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﲞﺸﻴﺘﻪ ﻭﺣﺪﻩ .
ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺍﻵﻳﺔ (٣) { öΝä3¯=yès9uρ ö/ä3ø‹n=tæ ÉLyϑ÷èÏΡ §ΝÏ?T{uρ ’ÎΤöθt±÷z$#uρ öΝèδöθt±øƒrB Ÿξsù } :ﻓﺄﻣﺮ
ΝÍκÍh5u‘ É>#x‹tã ôÏiΒ Νèδ tÏ%©!$#uρ ﲞﺸﻴﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﻗﺎﻝ ﰲ ﺻﻔﺔ ﺍﳌﺼﻠﲔ } :
ﺃﻱ :ﺧﺎﺋﻔﻮﻥ ،ﻫﺆﻻﺀ ﺧﻮﺍﺹ ﺍﳋﻠﻖ ﳜﺎﻓﻮﻥ ﺍﷲ ﻭﻗﺎﻝ ﻋﻦ )( ٤
{ ∩⊄∠∪ tβθà)Ïô±•Β
ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﺮﺳﻞ ﻭﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ ﻳﻜﻮﻧﻮﻥ ﻋﻠﻰ ﻏﺎﻳﺔ ﻋﻈﻴﻤﺔ ﻣﻦ ﺧﺸﻴﺔ ﺍﷲ
ﻭﺍﳋﻮﻑ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺍﻟﺮﻫﺒﺔ ﻣﻨﻪ ،ﻓﺎﻟﺮﻫﺒﺔ ﻭﺍﳋﻮﻑ ﻭﺍﳋﺸﻴﺔ ،ﻛﻠﻬﺎ ﲟﻌﲎ ﻭﺍﺣﺪ
ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﻀﻬﺎ ﺃﺧﺺ ﻣﻦ ﺑﻌﺾ ،ﺇﻻ ﺃﻬﻧﺎ ﳚﻤﻌﻬﺎ ﺍﳋﻮﻑ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﻫﺬﻩ
ﻣﻦ ﺻﻔﺎﺕ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻋﺒﺎﺩ ﺍﷲ ﺍﻟﺼﺎﳊﲔ ،ﻭﻫﻲ ﺃﻧﻮﺍﻉ ﻋﻈﻴﻤﺔ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﻫﻲ ﻣﻦ
ﺃﻋﻤﺎﻝ ﺍﻟﻘﻠﻮﺏ ﺍﻟﱵ ﻻ ﻳﻌﻠﻤﻬﺎ ﺇﻻ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .
١١٢
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺍﻹﻧﺎﺑﺔ ﻭﺩﻟﻴﻠﻬﺎ
). (٢٠ )(١
ﻭﺩﻟﻴﻞ ﺍﻹﻧﺎﺑﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ { …çµs9 (#θßϑÎ=ó™r&uρ öΝä3În/u‘ 4’n<Î) (#þθç7ÏΡr&uρ } :
) (٢٠ﺍﻹﻧﺎﺑﺔ :ﺍﻟﺮﺟﻮﻉ ﻭﻫﻲ ﲟﻌﲎ ﺍﻟﺘﻮﺑﺔ ،ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻹﻧﺎﺑﺔ ﲟﻌﲎ ﻭﺍﺣﺪ .ﻭﻟﻜﻦ ﺑﻌﺾ
ﺍﻟﻌﻠﻤﺎﺀ ﻳﻘﻮﻝ :ﺍﻹﻧﺎﺑﺔ ﺃﺧﺺ ﻣﻦ ﺍﻟﺘﻮﺑﺔ ﺃﻱ :ﺁﻛﺪ ﻷﻬﻧﺎ ﺗﻮﺑﺔ ﻣﻊ ﺇﻗﺒﺎﻝ ﺇﱃ ﺍﷲ ﺃﻱ :
ﺗﻮﺑﺔ ﺧﺎﺻﺔ ،ﻭﺍﻹﻧﺴﺎﻥ ﻗﺪ ﻳﺘﻮﺏ ﻭﻳﺘﺮﻙ ﺍﻟﺬﻧﺐ ﻭﻻ ﻳﻌﻮﺩ ﺇﻟﻴﻪ ،ﻭﻳﻨﺪﻡ ﻋﻠﻴﻪ ،ﻭﻟﻜﻦ ﻗﺪ
ﻳﻜﻮﻥ ﰲ ﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺍﷲ ﺇﻗﺒﺎﻝ ﺿﻌﻴﻒ ،ﺃﻣﺎ ﺍﻹﻧﺎﺑﺔ ﻓﻬﻲ ﺇﻗﺒﺎﻝ ﻋﻠﻰ ﺍﷲ ﻭﳍﺬﺍ ﻗﺎﻝ :
ﺃﻱ :ﺍﺭﺟﻌﻮﺍ ﻟﻪ ،ﻭﺃﻗﺒﻠﻮﺍ ﻋﻠﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ : )(٢
{ …çµs9 (#θßϑÎ=ó™r&uρ öΝä3În/u‘ 4’n<Î) (#þθç7ÏΡr&uρ }
} (٣) { ∩∈⊆∪ šχρç|ÇΖè? Ÿω §ΝèO Ü>#x‹yèø9$# ãΝä3u‹Ï?ù'tƒ βr& È≅ö6s% ÏΒﺇﺫﺍ ﺟﺎﺀ ﺍﻟﻌﺬﺍﺏ ﺍﳌﻬﻠﻚ ﺍﳌﺎﺣﻖ
)z>#x‹tã öΝåκ÷]tã $uΖøt±x. (#θãΖtΒ#u !$£ϑs9 }§çΡθムtΠöθs% ωÎ ﻓﺈﻬﻧﺎ ﻻ ﺗﻘﺒﻞ ﺗﻮﺑﺔ ﻣﻦ ﺗﺎﺏ ﻋﻨﺪ ﺫﻟﻚ } :
ﻫﺬﺍ ﻣﺴﺘﺜﲎ ﻭﺇﻻ ﻓﺈﻧﻪ ﺇﺫﺍ ﻧﺰﻝ ﺍﻟﻌﺬﺍﺏ ﺍﳌﻬﻠﻚ ﻓﺈﻬﻧﺎ ﻻ ﺗﻘﺒﻞ ﺍﻟﺘﻮﺑﺔ ،ﻭﳍﺬﺍ )(٤
{ Ä“÷“Ï‚ø9$#
ﻗﺎﻝ . (٥) { ∩∈⊆∪ šχρç|ÇΖè? Ÿω §ΝèO Ü>#x‹yèø9$# ãΝä3u‹Ï?ù'tƒ βr& È≅ö6s% ÏΒ } :
ﻓﺎﻟﺘﻮﺑﺔ ﻭﺍﻹﻧﺎﺑﺔ ﳍﺎ ﺃﺟﻞ ﻭﳍﻤﺎ ﺣﺪ ،ﻓﻬﻲ ﻻ ﺗﻘﺒﻞ ﺗﻮﺑﺔ ﻣﻦ ﻏﺮﻏﺮ ﺃﻭ ﻣﻦ ﺣﻀﺮﻩ
ﺍﳌﻮﺕ ،ﻭﻻ ﺗﻘﺒﻞ ﺗﻮﺑﺔ ﻣﻦ ﻧﺰﻝ ﺑﻪ ﺍﻟﻌﺬﺍﺏ ﺍﳌﺎﺣﻖ ﺍﳌﻬﻠﻚ ،ﻭﻻ ﺗﻘﺒﻞ ﺍﻟﺘﻮﺑﺔ ﺇﺫﺍ ﺧﺮﺟﺖ
ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﻐﺮﻬﺑﺎ ﻗﺒﻞ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ،ﻻ ﺗﻘﺒﻞ ﺍﻟﺘﻮﺑﺔ ﺣﻴﻨﺌﺬ ،ﻓﺎﷲ ﳛﺚ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﺍﻟﺘﻮﺑﺔ
ﻭﺍﻹﻧﺎﺑﺔ ﻗﺒﻞ ﺍﻧﺘﻬﺎﺀ ﺃﺟﻠﻪ . (٦) { ∩∈⊆∪ šχρç|ÇΖè? Ÿω §ΝèO Ü>#x‹yèø9$# ãΝä3u‹Ï?ù'tƒ βr& È≅ö6s% ÏΒ } :
ﺍﻟﺸﺎﻫﺪ ﻗﻮﻟﻪ (٧) { öΝä3În/u‘ 4’n<Î) (#þθç7ÏΡr&uρ } :ﺩﻝ ﻋﻠﻰ ﺃﻥ ﺍﻹﻧﺎﺑﺔ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ؛
ﻷﻧﻪ ﻗﺎﻝ :ﺇﻟﻰ ﺭﺑﻜﻢ ﻓﻬﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻬﻧﺎ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ .
١١٣
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺍﻻﺳﺘﻌﺎﻧﺔ ﻭﺩﻟﻴﻠﻬﺎ
. )(١
ﻭﺩﻟﻴﻞ ﺍﻻﺳﺘﻌﺎﻧﺔ { ∩∈∪ ÚÏètGó¡nΣ y‚$−ƒÎ)uρ ߉ç7÷ètΡ x‚$−ƒÎ) } :
ﺍﻟﻌﺎﺩﻳﺔ ﺍﻟﱵ ﻳﻘﺪﺭ ﻋﻠﻴﻬﺎ ﺍﻟﻨﺎﺱ ،ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻻ ﺑﺄﺱ ﻓﻴﻪ ؛ ﻷﻧﻪ ﻣﻦ ﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺍﻟﱪ
ﻭﺍﻟﺘﻘﻮﻯ ،ﻭﻗﺎﻝ } : ﻭﺍﷲ ﰲ ﻋﻮﻥ ﺍﻟﻌﺒﺪ ﻣﺎ ﺩﺍﻡ ﺍﻟﻌﺒﺪ ﰲ ﻋﻮﻥ ﺃﺧﻴﻪ { ). (٦) (٥
ﺃﻣﺎ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﳌﺨﻠﻮﻕ ﰲ ﺷﻲﺀ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺇﻻ ﺍﷲ ؛ ﻣﺜﻞ ﺟﻠﺐ ﺍﻟﺮﺯﻕ ﻭﺩﻓﻊ
ﺍﻟﻀﺮﺭ ،ﻓﻬﺬﺍ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﷲ ،ﻛﺎﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﻷﻣﻮﺍﺕ ،ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﳉﻦ ﻭﺍﻟﺸﻴﺎﻃﲔ ،
ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﻟﻐﺎﺋﺒﲔ ،ﻭﻫﻢ ﻻ ﻳﺴﻤﻌﻮﻧﻚ ﻬﺗﺘﻒ ﺑﺄﲰﺎﺋﻬﻢ ،ﻫﺬﺍ ﺷﺮﻙ ﺃﻛﱪ ؛ ﻷﻧﻚ ﺗﺴﺘﻌﲔ
ﲟﻦ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺇﻋﺎﻧﺘﻚ .
١١٤
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ . (١) { ∩∈∪ ÚÏètGó¡nΣ y‚$−ƒÎ)uρ ߉ç7÷ètΡ x‚$−ƒÎ) } :
ﺇﻳﺎﻙ ﻧﻌﺒﺪ :ﻫﺬﺍ ﻓﻴﻪ ﺗﻘﺪﱘ ﺍﳌﻌﻤﻮﻝ ﻋﻠﻰ ﺍﻟﻌﺎﻣﻞ ،ﺍﳌﻌﻤﻮﻝ ﺇﻳﺎﻙ ﰲ ﳏﻞ ﻧﺼﺐ ،ﻭﻧﻌﺒﺪ
ﻫﺬﺍ ﻫﻮ ﺍﻟﻌﺎﻣﻞ ﺍﻟﺬﻱ ﻧﺼﺐ ﺇﻳﺎﻙ ،ﻭﺗﻘﺪﱘ ﺍﳌﻌﻤﻮﻝ ﻋﻠﻰ ﺍﻟﻌﺎﻣﻞ ﻳﻔﻴﺪ ﺍﳊﺼﺮ .
ﻓﻤﻌﲎ ﺇﻳﺎﻙ ﻧﻌﺒﺪ :ﺃﻱ ﻻ ﻧﻌﺒﺪ ﻏﲑﻙ ،ﻓﺤﺼﺮ ﺍﻟﻌﺒﺎﺩﺓ ﰲ ﺍﷲ ﻋﺰ ﻭﺟﻞ .
ﻭﺇﻳﺎﻙ ﻧﺴﺘﻌﲔ :ﺣﺼﺮ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﷲ ﻭﺫﻟﻚ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻬﺎ ﺇﻻ ﺍﷲ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .
ﻭﰲ ﻗﻮﻟﻪ :ﺇﻳﺎﻙ ﻧﺴﺘﻌﲔ ،ﺑﺮﺍﺀﺓ ﻣﻦ ﺍﳊﻮﻝ ﻭﺍﻟﻘﻮﺓ ،ﻭﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﻗﻮﺓ ﻟﻪ ﺇﻻ ﺑﺎﷲ ﻭﻻ
ﻳﻘﺪﺭ ﺇﻻ ﺑﺎﷲ ﻭﻫﺬﺍ ﻏﺎﻳﺔ ﺍﻟﺘﻌﺒﺪ ﷲ ﺇﺫﺍ ﺗﱪﺃ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺗﱪﺃ ﻣﻦ ﺍﳊﻮﻝ ﻭﻣﻦ ﺍﻟﻘﻮﺓ ﻓﻬﺬﺍ
ﻏﺎﻳﺔ ﺍﻟﺘﻌﺒﺪ ﷲ ﻋﺰ ﻭﺟﻞ .
١١٥
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺍﻻﺳﺘﻌﺎﺫﺓ ﻭﺩﻟﻴﻠﻬﺎ
(٢٢) . )(١
ﻭﺩﻟﻴﻞ ﺍﻻﺳﺘﻌﺎﺫﺓ ﻗﻮﻟﻪ ﺗﻌﺎﱃ { ∩⊇∪ È,n=xø9$# Éb>tÎ/ èŒθããr& ö≅è% } :
ﻛﺎﻥ ﺍﻟﻌﺮﺏ ﰲ ﺟﺎﻫﻠﻴﺘﻬﻢ ﺇﺫﺍ ﻧﺰﻟﻮﺍ ﰲ ﻣﻜﺎﻥ ﻣﻦ ﺍﻷﺭﺽ ﻳﻘﻮﻝ ﺃﺣﺪﻫﻢ :ﺃﻋﻮﺫ ﺑﺴﻴﺪ
ﻫﺬﺍ ﺍﻟﻮﺍﺩﻱ ،ﺃﻱ :ﻛﺒﲑ ﺍﳉﻦ ،ﻳﺴﺘﻌﻴﺬ ﺑﻪ ﻣﻦ ﺷﺮ ﺳﻔﻬﺎﺀ ﻗﻮﻣﻪ .
ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﻣﺒﻄﻠﺎ ﻟﺬﻟﻚ ﻭﻣﺒﻴﻨﺎ ﳌﺎ ﻳﺸﺮﻉ ﺑﺪﻟﻪ } :ﻣﻦ ﻧﺰﻝ ﻣﱰﻟﺎ ﻓﻘﺎﻝ :ﺃﻋﻮﺫ ﺑﻜﻠﻤﺎﺕ
ﺍﷲ ﺍﻟﺘﺎﻣﺎﺕ ﻣﻦ ﺷﺮ ﻣﺎ ﺧﻠﻖ ،ﱂ ﻳﻀﺮﻩ ﺷﻲﺀ ﺣﱴ ﻳﺮﲢﻞ ﻣﻦ ﻣﱰﻟﻪ ﺫﻟﻚ { ). (٤) (٣
ﻫﺬﺍ ﻫﻮ ﺍﻟﺒﺪﻳﻞ ﺍﻟﺼﺤﻴﺢ ،ﺍﻻﺳﺘﻌﺎﺫﺓ ﺑﻜﻠﻤﺎﺕ ﺍﷲ ﺍﻟﺘﺎﻣﺎﺕ ﺑﺪﻟﺎ ﻣﻦ ﺍﻻﺳﺘﻌﺎﺫﺓ ﺑﺎﳉﻦ .
ﻗﺎﻝ ﺗﻌﺎﱃ (٥) { ∩⊇∪ È,n=xø9$# Éb>tÎ/ èŒθããr& ö≅è% } :ﺍﻟﻔﻠﻖ :ﻫﻮ ﺍﻟﺼﺒﺢ ،ﻭﺭﺏ ﺍﻟﻔﻠﻖ :ﻫﻮ
ﺃﻱ :ﻣﻈﻬﺮ ﻧﻮﺭ ﺍﻟﺼﺒﺢ ﰲ )(٦
ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ { Çy$t6ô¹M}$# ß,Ï9$sù } :
ﻇﻼﻡ ﺍﻟﻠﻴﻞ .ﻣﻦ ﺍﻟﺬﻱ ﻳﻘﺪﺭ ﻋﻠﻰ ﻫﺬﺍ ﺇﻻ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .
} & (١) { ∩⊇∪ È,n=xø9$# Éb>tÎ/ èŒθããrﺃﻱ :ﺭﺏ ﺍﻟﺼﺒﺢ ﺇﺫﺍ ﺃﺻﺒﺢ ،ﺍﳌﺎﻟﻚ ﺍﳌﺘﺼﺮﻑ ﻓﻴﻪ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻴﻪ.
١١٦
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
} : (٢) { ∩⊄∪ t,n=y{ $tΒ ÎhŸ° ÏΒﻫﺬﺍ ﻳﺸﻤﻞ ﺷﺮ ﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﻳﺴﺘﻌﻴﺬ ﺑﺎﷲ ﻣﻦ ﺷﺮ
ﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ .ﻫﺬﺍ ﻳﻜﻔﻴﻚ ﻋﻦ ﻛﻞ ﺍﺳﺘﻌﺎﺫﺓ ﺃﻭ ﺗﻌﻮﺫ ﳑﺎ ﻳﻔﻌﻠﻪ ﺍﻟﻨﺎﺱ
} (٣) { ∩⊂∪ |=s%uρ #sŒÎ) @,Å™%yñ ÎhŸ° ÏΒuρﺍﻟﻐﺎﺳﻖ :ﻫﻮ ﻇﻼﻡ ﺍﻟﻠﻴﻞ ؛ ﻷﻥ ﻇﻼﻡ ﺍﻟﻠﻴﻞ ﲣﺮﺝ
ﻓﻴﻪ ﺍﻟﻮﺣﻮﺵ ﻭﺍﻟﺴﺒﺎﻉ ،ﻓﺄﻧﺖ ﺗﻘﻊ ﰲ ﺧﻄﺮ ،ﺗﺴﺘﻌﻴﺬ ﺑﺎﷲ ﻣﻦ ﺷﺮ ﻫﺬﺍ ﺍﻟﻈﻼﻡ ﻭﻣﺎ ﲢﺘﻪ ﻣﻦ
ﻫﺬﻩ ﺍﳌﺆﺫﻳﺎﺕ .
ﻭﻫﻲ ﺍﻟﺴﻮﺍﺣﺮ ﺗﺴﺘﻌﻴﺬ ﺑﺎﷲ ﻣﻦ ﺍﻟﺴﺤﺮ )(٤
{ ∩⊆∪ ωs)ãèø9$# †Îû ÏM≈sV≈¤¨Ζ9$# Ìhx© ÏΒuρ }
ﺍﻟﻐﲑ ،ﺇﺫﺍ ﺭﺃﻯ ﻋﻠﻰ ﺃﺣﺪ ﻧﻌﻤﺔ ﻓﺈﻧﻪ ﻳﻐﺘﺎﻅ ﻭﻳﺘﻤﲎ ﺯﻭﺍﻝ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ ﺣﺴﺪﺍ ﻭﺑﻐﻴﺎ -ﻭﺍﻟﻌﻴﺎﺫ
ﺑﺎﷲ ، -ﻭﻫﻮ ﻣﻦ ﺃﻋﻈﻢ ﺍﳋﺼﺎﻝ ﺍﳌﺬﻣﻮﻣﺔ ؛ ﻷﻥ ﻓﻴﻪ ﺍﻋﺘﺮﺍﺿﺎ ﻋﻠﻰ ﺍﷲ ،ﻭﻓﻴﻪ ﺇﺳﺎﺀﺓ ﺇﱃ
ﺍﳋﻠﻖ .
ﻭﻳﺪﺧﻞ ﻓﻴﻪ ﺍﻟﻌﺎﺋﻦ ،ﺍﻟﺬﻱ ﻳﺼﻴﺐ ﺑﻨﻈﺮﺗﻪ ؛ ﻷﻥ ﺍﻹﺻﺎﺑﺔ ﺑﺎﻟﻌﲔ ﻧﻮﻉ ﻣﻦ ﺍﳊﺴﺪ ،ﻓﺄﻧﺖ
ﺗﺴﺘﻌﻴﺬ ﺑﺎﷲ ﻣﻦ ﻫﺬﻩ ﺍﻟﺸﺮﻭﺭ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻻﺳﺘﻌﺎﺫﺓ ﻋﺒﺎﺩﺓ ﻻ ﳚﻮﺯ ﺃﻥ ﺗﺼﺮﻑ ﻟﻐﲑ ﺍﷲ ،
ﻓﻼ ﺗﺴﺘﻌﻴﺬ ﺑﺎﳌﺨﻠﻮﻕ ﻭﻣﻦ ﺍﺳﺘﻌﺎﺫ ﲟﺨﻠﻮﻕ ﻓﻘﺪ ﺃﺷﺮﻙ ﺑﺎﷲ ﻭﺍﻟﻨﱯ ﻳﻘﻮﻝ ﻟﻌﺒﺪ ﺍﷲ
ﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ } :ﻭﺇﺫﺍ ﺍﺳﺘﻌﻨﺖ ﻓﺎﺳﺘﻌﻦ ﺑﺎﷲ { ). (٧) (٦
١١٧
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
∩⊂∪ Ĩ$¨Ψ9$# ∩⊄∪ ϵ≈s9Î) Ĩ$¨Ψ9$# ∩⊇∪ Å7Î=tΒ Ä¨$¨Ψ9$# Éb>tÎ/ èŒθããr& ö≅è% ) (٢٣ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
Ïπ¨ΨÉfø9$# ∩∈∪ zÏΒ ÄZ$¨Ψ9$# Í‘ρ߉߹ †Îû â¨Èθó™uθム∩⊆∪ “Ï%©!$# Ĩ$¨Ψsƒø:$# Ĩ#uθó™uθø9$# Ìhx© ÏΒ
ﺃﻣﺮ ﺍﷲ ﺑﺎﻻﺳﺘﻌﺎﺫﺓ ﺑﺮﺏ ﺍﻟﻨﺎﺱ ﻣﻠﻚ ﺍﻟﻨﺎﺱ ﺇﻟﻪ ﺍﻟﻨﺎﺱ ،ﻫﺬﻩ )( ٢
{ ∩∉∪ Ĩ$¨Ψ9$#uρ
ﻛﻠﻬﺎ ﺃﲰﺎﺀ ﻭﺻﻔﺎﺕ ﷲ ﻭﻓﻴﻬﺎ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺜﻼﺛﺔ ،ﺗﻮﺣﻴﺪ ﺍﻟﺮﺑﻮﺑﻴﺔ ،ﻭﺗﻮﺣﻴﺪ
ﺍﻷﻟﻮﻫﻴﺔ ،ﻭﺗﻮﺣﻴﺪ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ .
ﺍﺳﺘﻌﺬﺕ ﺑﺎﷲ ﻭﻬﺑﺬﻩ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ،ﺍﺳﺘﻌﺬﺕ ﻣﻦ ﺷﺮ ﺍﻟﻮﺳﻮﺍﺱ ﻭﻫﻮ ﺍﻟﺸﻴﻄﺎﻥ ،
ﺃﻣﺎ ﺍﻟﻮﺳﻮﺍﺱ ﺑﺎﻟﻜﺴﺮ ﻓﻬﻮ ﻣﺼﺪﺭ ﻭﺳﻮﺱ ﻳﻮﺳﻮﺱ ،ﺃﻣﺎ ﺍﻟﻮﺳﻮﺍﺱ ﻓﻬﺬﺍ ﺍﺳﻢ ﻣﻦ ﺃﲰﺎﺀ
ﺍﻟﺸﻴﻄﺎﻥ ؛ ﻷﻧﻪ ﻳﻮﺳﻮﺱ ﻟﻺﻧﺴﺎﻥ ﻭﳜﻴﻞ ﺇﻟﻴﻪ ،ﻭﻳﺸﻐﻠﻪ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﻠﻘﻲ ﰲ ﻗﻠﺒﻪ ﺍﻟﺮﻋﺐ
ﻭﺍﻟﺘﺮﺩﺩ ﻭﺍﳊﲑﺓ ﰲ ﺃﻣﻮﺭﻩ ،ﺧﺼﻮﺻﺎ ﰲ ﺃﻣﺮ ﺍﻟﻌﺒﺎﺩﺓ ،ﻓﺈﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﻮﺳﻮﺱ ﻟﻺﻧﺴﺎﻥ ﰲ
ﺍﻟﻌﺒﺎﺩﺓ ﺣﱴ ﻳﻠﺒﺲ ﻋﻠﻴﻪ ﺻﻼﺗﻪ ﺃﻭ ﻋﺒﺎﺩﺗﻪ ،ﰒ ﻳﻨﺘﻬﻲ ﺑﻪ ﺍﻷﻣﺮ ﺇﱃ ﺃﻥ ﳜﺮﺝ ﻣﻦ ﺍﻟﺼﻼﺓ
ﻭﻳﻌﺘﻘﺪ ﺃﻬﻧﺎ ﺑﻄﻠﺖ ،ﺃﻭ ﻳﺼﻠﻲ ﰒ ﻳﻌﺘﻘﺪ ﺃﻧﻪ ﻋﻠﻰ ﻏﲑ ﻭﺿﻮﺀ ،ﺃﻭ ﺃﻧﻪ ﻣﺎ ﻗﺎﻡ ﻟﻜﺬﺍ ﺃﻭ ﺃﻧﻪ ﻣﺎ
ﻓﻌﻞ ﻛﺬﺍ ،ﻭﻳﺼﺒﺢ ﰲ ﻭﺳﻮﺍﺱ ﻭﻻ ﻳﻄﻤﺌﻦ ﺇﱃ ﻋﺒﺎﺩﺗﻪ .
ﻓﺎﷲ ﺟﻞ ﻭﻋﻼ ﺃﻋﻄﺎﻧﺎ ﺍﻟﺪﻭﺍﺀ ﳍﺬﺍ ﺍﳋﻄﺮ ﻭﺫﻟﻚ ﺑﺄﻥ ﻧﺴﺘﻌﻴﺬ ﺑﺎﷲ ﻣﻦ ﺷﺮ ﻫﺬﺍ
ﺍﻟﻮﺳﻮﺍﺱ .
ﺍﳋﻨﺎﺱ :ﺍﻟﺬﻱ ﻳﺘﺨﻠﻒ ﻭﻳﺒﺘﻌﺪ ،ﻓﻬﻮ ﻳﻮﺳﻮﺱ ﺇﺫﺍ ﻏﻔﻠﺖ ﻋﻦ ﺫﻛﺮ ﺍﷲ ،ﻭﳜﻨﺲ ،
ﺃﻱ :ﻳﺘﺄﺧﺮ ﺇﺫﺍ ﺫﻛﺮﺕ ﺍﷲ ﻓﻬﻮ ﻭﺳﻮﺍﺱ ﻣﻊ ﺍﻟﻐﻔﻠﺔ ،ﻭﺧﻨﺎﺱ ﻋﻨﺪ ﺫﻛﺮ ﺍﷲ ﻋﺰ ﻭﺟﻞ .
} : (٣) { ∩∉∪ Ĩ$¨Ψ9$#uρ Ïπ¨ΨÉfø9$# zÏΒ ∩∈∪ ÄZ$¨Ψ9$# Í‘ρ߉߹ †Îû â¨Èθó™uθム“Ï%©!$#ﻛﺄﻥ ﺍﳌﻌﲎ -
ﻭﺍﷲ ﺃﻋﻠﻢ -ﺃﻧﻪ ﻫﻨﺎﻙ ﻣﻮﺳﻮﺳﲔ ﻣﻦ ﺍﳉﻦ ﻭﻣﻦ ﺍﻹﻧﺲ ﻳﻮﺳﻮﺳﻮﻥ ﻟﻠﻨﺎﺱ ،ﻳﺄﺗﻮﻥ ﺍﻟﻨﺎﺱ
١١٨
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
ﻭﻳﺸﻜﻜﻮﻬﻧﻢ ،ﻓﻜﻤﺎ ﺃﻥ ﻟﻠﺠﻦ ﺷﻴﺎﻃﲔ ﻳﻮﺳﻮﺳﻮﻥ ﻓﻜﺬﻟﻚ ﻟﻺﻧﺲ ﺷﻴﺎﻃﲔ ﻳﻮﺳﻮﺳﻮﻥ ،
ﻓﺄﻧﺖ ﺗﺴﺘﻌﻴﺬ ﺑﺎﷲ ﻣﻦ ﺷﺮ ﺍﻟﻘﺒﻴﻠﲔ .
ﺃﻱ :ﻫﺎﺗﲔ ﺍﻟﺴﻮﺭﺗﲔ )(٢) (١
} :ﻣﺎ ﺗﻌﻮﺫ ﻣﺘﻌﻮﺫ ﲟﺜﻠﻬﻤﺎ { ﻭﳍﺬﺍ ﻳﻘﻮﻝ ﺍﻟﻨﱯ
ﻓﻴﻨﺒﻐﻲ ﻟﻠﻤﺴﻠﻢ ﺃﻥ ﻳﻘﺮﺃﳘﺎ ﰲ ﺃﺩﺑﺎﺭ ﺍﻟﺼﻠﻮﺍﺕ ﻭﻳﻜﺮﺭﳘﺎ ﻭﻳﻘﺮﺃﳘﺎ ﻋﻨﺪ ﺍﻟﻨﻮﻡ ﻣﻊ ﺁﻳﺔ ﺍﻟﻜﺮﺳﻲ
ﻭﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ .
ﻳﻘﺮﺃ ﺁﻳﺔ ﺍﻟﻜﺮﺳﻲ ،ﻭﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﻭﺍﳌﻌﻮﺫﺗﲔ ،ﻳﻘﺮﺅﳘﺎ ﺩﺑﺮ ﻛﻞ ﺻﻼﺓ ﻭﻳﻜﺮﺭﳘﺎ
ﺛﻼﺛﺎ ﺑﻌﺪ ﺍﳌﻐﺮﺏ ﻭﺑﻌﺪ ﺍﻟﻔﺠﺮ ،ﻭﻛﺬﻟﻚ ﻳﻘﺮﺅﳘﺎ ﻋﻨﺪ ﺍﻟﻨﻮﻡ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﺒﺘﻌﺪ ﻋﻨﻪ ﺍﻟﺸﻴﻄﺎﻥ
ﻓﻼ ﻳﻜﺪﺭ ﻋﻠﻴﻪ ﻧﻮﻣﻪ ﻭﻳﺰﻋﺠﻪ ﺑﺎﻷﺣﻼﻡ .
ﺍﻟﺸﺎﻫﺪ ﻣﻦ ﻫﺎﺗﲔ ﺍﻟﺴﻮﺭﺗﲔ ﺃﻥ ﺍﷲ ﺃﻣﺮ ﺑﺎﻻﺳﺘﻌﺎﺫﺓ ﺑﻪ ﻭﺣﺪﻩ ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻻﺳﺘﻌﺎﺫﺓ
ﺑﻐﲑﻩ ﻣﻦ ﺍﳉﻦ ﺃﻭ ﻣﻦ ﺍﻹﻧﺲ ﺃﻭ ﻣﻦ ﺃﻱ ﳐﻠﻮﻕ ﺃﻧﻪ ﻻ ﳚﻮﺯ ؛ ﻷﻬﻧﺎ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ .
١١٩
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺍﻻﺳﺘﻐﺎﺛﺔ ﻭﺩﻟﻴﻠﻬﺎ
). (٢٤ )(١
ﻭﺩﻟﻴﻞ ﺍﻻﺳﺘﻐﺎﺛﺔ { öΝà6s9 z>$yftFó™$$sù öΝä3−/u‘ tβθèW‹ÉótGó¡n@ øŒÎ) } :
) (٢٤ﺍﻻﺳﺘﻐﺎﺛﺔ :ﻫﻲ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﻫﻲ ﻃﻠﺐ ﺍﻟﻐﻮﺙ ،ﻭﻫﻲ ﻻ ﺗﻜﻮﻥ ﺇﻻ
ﻋﻨﺪ ﺍﻟﺸﺪﺓ ،ﺇﺫﺍ ﻭﻗﻊ ﺍﻹﻧﺴﺎﻥ ﰲ ﺷﺪﺓ ﻓﺈﻧﻪ ﻳﻄﻠﺐ ﺍﻟﻐﻮﺙ ﻣﻦ ﺍﷲ ﻭﺍﻟﻨﺠﺎﺓ ﻣﻦ ﻫﺬﻩ ﺍﻟﺸﺪﺓ .
ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ﻋﻠﻰ ﻧﻮﻋﲔ :
ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ :ﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﺎﳌﺨﻠﻮﻕ ﻓﻴﻤﺎ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺇﻻ ﺍﷲ ﻭﻫﺬﺍ ﺷﺮﻙ ،ﻓﻤﻦ
ﺍﺳﺘﻐﺎﺙ ﺑﻐﲑ ﺍﷲ ﻣﻦ ﺟﻦ ﺃﻭ ﺇﻧﺲ ﺃﻭ ﻏﺎﺋﺒﲔ ﺃﻭ ﺃﻣﻮﺍﺕ ﻓﺈﻥ ﻫﺬﺍ ﺷﺮﻙ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ .
ﻓﺎﻻﺳﺘﻐﺎﺛﺔ ﺑﺎﻷﻣﻮﺍﺕ ﻭﺑﺎﻟﻐﺎﺋﺒﲔ ﻣﻦ ﺍﻟﺸﻴﺎﻃﲔ ﻭﺍﳉﻦ ﻫﺬﺍ ﺷﺮﻙ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ .
ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ :ﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﺎﳌﺨﻠﻮﻕ ﺍﳊﺎﺿﺮ ﺍﳊﻲ ﻓﻴﻤﺎ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ،ﻫﺬﺍ ﺟﺎﺋﺰ ،ﻗﺎﻝ
. )(٢
ﺗﻌﺎﱃ ﰲ ﻗﺼﺔ ﻣﻮﺳﻰ { ÍνÍiρ߉tã ôÏΒ “Ï%©!$# ’n?tã ϵÏGyè‹Ï© ÏΒ “Ï%©!$# çµsW≈tótGó™$$sù } :
١٢٠
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺍﻟﺜﺎﱐ :ﺍﻟﺬﺑﺢ ﻣﻦ ﺃﺟﻞ ﺃﻛﻞ ﺍﻟﻠﺤﻢ ،ﻫﺬﺍ ﻻ ﺑﺄﺱ ﺑﻪ ؛ ﻷﻧﻪ ﻣﺎ ﺫﺑﺢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻘﺮﺏ
ﻭﺍﻟﺘﻌﻈﻴﻢ ﻷﺣﺪ ،ﻭﺇﳕﺎ ﺫﺑﺢ ﳊﺎﺟﺔ ،ﻭﺍﻷﻛﻞ ﻣﻨﻪ ،ﻓﻬﺬﺍ ﻻ ﺑﺄﺱ ﺑﻪ ؛ ﻷﻧﻪ ﻟﻴﺲ ﻧﻮﻋﺎ ﻣﻦ
ﺍﻟﻌﺒﺎﺩﺓ ﻭﻳﺬﺑﺢ ﻟﺒﻴﻊ ﺍﻟﻠﺤﻢ .
١٢١
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
ﺍﻟﺜﺎﻟﺚ :ﺍﻟﺬﺑﺢ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻔﺮﺡ ﻭﺍﻟﺴﺮﻭﺭ ،ﲟﻨﺎﺳﺒﺔ ﺯﻭﺍﺝ ﺃﻭ ﻣﻨﺎﺳﺒﺔ ﻧﺰﻭﻝ ﻣﺴﻜﻦ
ﺟﺪﻳﺪ ،ﺃﻭ ﻗﺪﻭﻡ ﻏﺎﺋﺐ ،ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﲜﻤﻊ ﺍﻷﻗﺎﺭﺏ ،ﻭﻳﺬﺑﺢ ﻣﻦ ﺑﺎﺏ ﺇﻇﻬﺎﺭ ﺍﻟﻔﺮﺡ
ﻭﺍﻟﺴﺮﻭﺭ ﲟﺎ ﺣﺼﻞ ﻟﻪ ،ﻫﺬﺍ ﻻ ﺑﺄﺱ ﺑﻪ ؛ ﻷﻧﻪ ﻟﻴﺲ ﻓﻴﻪ ﺗﻌﻈﻴﻢ ﻷﺣﺪ ﻭﻻ ﺗﻘﺮﺏ ﻷﺣﺪ ،
ﻭﺇﳕﺎ ﻫﻮ ﻣﻦ ﺑﺎﺏ ﺍﻟﻔﺮﺡ ﻭﺍﻟﺴﺮﻭﺭ ﰲ ﺷﻲﺀ ﺣﺼﻞ .
ﺍﻟﺮﺍﺑﻊ :ﺍﻟﺬﺑﺢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﺼﺪﻕ ﺑﺎﻟﻠﺤﻢ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﳌﺴﺎﻛﲔ ﻭﺍﳌﻌﻮﺯﻳﻦ ﻫﺬﺍ ﻳﻌﺘﱪ
ﺳﻨﺔ ﻭﻫﻮ ﺩﺍﺧﻞ ﰲ ﺍﻟﻌﺒﺎﺩﺓ .
١٢٢
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺍﻟﻨﺬﺭ ﻭﺩﻟﻴﻠﻪ
). (٢٦ )(١
ﻭﺩﻟﻴﻞ ﺍﻟﻨﺬﺭ { ∩∠∪ #ZÏÜtGó¡ãΒ …çν•Ÿ° tβ%x. $YΒöθtƒ tβθèù$sƒs†uρ Í‘õ‹¨Ζ9$$Î/ tβθèùθム} :
) (٢٦ﺍﻟﻨﺬﺭ :ﻫﻮ ﺇﻟﺰﺍﻡ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ ﺑﺸﻲﺀ ﱂ ﻳﻠﺰﻣﻪ ﺑﺄﺻﻞ ﺍﻟﺸﺮﻉ ،ﻛﺄﻥ ﻳﻨﺬﺭ
ﺃﻥ ﻳﺼﻮﻡ ،ﺃﻭ ﻳﻨﺬﺭ ﺃﻥ ﻳﺘﺼﺪﻕ ﺑﻜﺬﺍ .ﻓﻴﻠﺰﻣﻪ ﺍﻟﻮﻓﺎﺀ ﺑﻨﺬﺭﻩ ؛ ﻟﻘﻮﻝ ﺍﻟﻨﱯ } : ﻣﻦ
ﻧﺬﺭ ﺃﻥ ﻳﻄﻴﻊ ﺍﷲ ﻓﻠﻴﻄﻌﻪ { ) (٣) (٢ﻭﺍﻟﻨﺬﺭ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ﻻ ﳚﻮﺯ ﺇﻻ ﷲ ،ﻓﻤﻦ
ﻧﺬﺭ ﻟﻘﱪ ﺃﻭ ﺻﻨﻢ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻓﻘﺪ ﺃﺷﺮﻙ ﺑﺎﷲ ﻭﻫﻮ ﻧﺬﺭ ﻣﻌﺼﻴﺔ ﻭﺷﺮﻙ ،ﻭﻗﺪ ﻗﺎﻝ
ﺍﻟﻨﱯ } : ﻭﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﻌﺼﻲ ﺍﷲ ﻓﻼ ﻳﻌﺼﻪ { ). (٥) (٤
١٢٣
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺗﻌﺮﻳﻒ ﺍﻟﺪﻳﻦ
ﺍﻷﺻﻞ ﺍﻟﺜﺎﱐ :ﻣﻌﺮﻓﺔ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺑﺎﻷﺩﻟﺔ ). (٢٧
) (٢٧ﳌﺎ ﻓﺮﻍ ﺍﻟﺸﻴﺦ ﻣﻦ ﺑﻴﺎﻥ ﻣﻌﺮﻓﺔ ﺍﻷﺻﻞ ﺍﻷﻭﻝ ﻭﻫﻮ ﻣﻌﺮﻓﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ
ﺑﺎﻷﺩﻟﺔ ،ﺍﻧﺘﻘﻞ ﺇﱃ ﺑﻴﺎﻥ ﺍﻷﺻﻞ ﺍﻟﺜﺎﱐ ،ﻭﻫﻮ ﻣﻌﺮﻓﺔ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺑﺎﻷﺩﻟﺔ .
ﻓﻘﺎﻝ :ﺍﻷﺻﻞ ﺍﻟﺜﺎﱐ :ﻣﻌﺮﻓﺔ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺑﺎﻷﺩﻟﺔ ،ﰒ ﻋﺮﻓﻪ ﻭﺑﲔ ﻣﻌﻨﺎﻩ ﰒ ﺫﻛﺮ ﻣﺮﺍﺗﺒﻪ .
ﻭﻗﻮﻟﻪ ﺭﲪﻪ ﺍﷲ :ﻣﻌﺮﻓﺔ ﺩﻳﻦ ﺍﻹﺳﻼﻡ :ﺍﻟﺪﻳﻦ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﻄﺎﻋﺔ ،ﻳﻘﺎﻝ :ﺩﺍﻥ ﻟﻪ ﺇﺫﺍ ﺃﻃﺎﻋﻪ
ﻓﻴﻤﺎ ﺃﻣﺮ ﻭﺗﺮﻙ ﻣﺎ ﻬﻧﻰ .
)(١
{ ∩⊆∪ ÉÏe$!$# ÏΘöθtƒ Å7Î=≈tΒ ﻭﻳﻄﻠﻖ ﺍﻟﺪﻳﻦ ﻭﻳﺮﺍﺩ ﺑﻪ ﺍﳊﺴﺎﺏ ،ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ } :
$tΒ y71u‘÷Šr& !$tΒ §ΝèO ∩⊇∠∪ ÈÏd‰9$# ãΠöθtƒ $tΒ y71u‘÷Šr& !$tΒuρ ﻭﻳﻘﺎﻝ :ﺩﺍﻧﻪ ﺇﺫﺍ ﺣﺎﺳﺒﻪ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :
ãøΒF{$#uρ ( $\↔ø‹x© <§øuΖÏj9 Ó§øtΡ à7Î=ôϑs? Ÿω tΠöθtƒ ﺃﻱ :ﻳﻮﻡ ﺍﳊﺴﺎﺏ } )(٢
{ ∩⊇∇∪ ÉÏe$!$# ãΠöθtƒ
. )(٣
{ ∩⊇∪ °! 7‹Í×tΒöθtƒ
ﻗﻮﻟﻪ :ﺑﺎﻷﺩﻟﺔ ،ﺃﻱ :ﺃﻥ ﻣﻌﺮﻓﺔ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻻ ﺗﻜﻮﻥ ﺑﺎﻟﺘﻘﻠﻴﺪ ﺃﻭ ﺗﻜﻮﻥ ﺑﺎﻟﺘﺨﺮﺹ ﻣﻦ
ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ ،ﺍﻟﺪﻳﻦ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﺃﺩﻟﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﺃﻣﺎ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ
ﺩﻳﻨﻪ ﻭﺇﳕﺎ ﻳﻘﻠﺪ ﺍﻟﻨﺎﺱ ،ﻭﻳﻜﻮﻥ ﺇﻣﻌﺔ ﻣﻊ ﺍﻟﻨﺎﺱ ﻓﻬﺬﺍ ﻟﻦ ﻳﻌﺮﻑ ﺩﻳﻨﻪ ﻭﺣﺮﻱ ﺑﻪ ﺃﻧﻪ ﺇﺫﺍ ﺳﺌﻞ
)(٤
ﻋﻨﻪ ﰲ ﺍﻟﻘﱪ ﺃﻥ ﻳﻘﻮﻝ } :ﻫﺎﻩ ،ﻫﺎﻩ ،ﻻ ﺃﺩﺭﻱ ،ﲰﻌﺖ ﺍﻟﻨﺎﺱ ﻳﻘﻮﻟﻮﻥ ﺷﻴﺌﺎ ﻓﻘﻠﺘﻪ {
ﻓﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻌﻒ ﺩﻳﻨﻪ ﺑﺎﻷﺩﻟﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﻭﻻ ﻳﻌﺮﻑ ﻫﺬﺍ
ﺇﻻ ﺑﺎﻟﺘﻌﻠﻢ .
١٢٤
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺃﻱ )(٢
{ ¬! …çµyγô_uρ zΝn=ó™r& ôtΒ 4’n?t/ }. )(١
{ !¬ 3 $Z‹ÏΖym zΟŠÏδ≡tö/Î) s'©#ÏΒ yìt7¨?$#uρ ÖÅ¡øtèΧ uθèδuρ
١٢٥
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
ﺭﺍﺑﻌﺎ :ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﺮﻙ .
ﺑﺘﺤﻘﻴﻖ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺗﻜﻮﻥ ﻣﺴﻠﻤﺎ ،ﺃﻣﺎ ﺇﺫﺍ ﻧﻘﺼﺖ ﺻﻔﺔ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﻓﺈﻧﻚ ﻻ ﺗﻜﻮﻥ
ﻣﺴﻠﻤﺎ ،ﻓﺒﻬﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﺜﻼﺙ ﳋﺺ ﺍﻟﺸﻴﺦ ﺗﻌﺮﻳﻒ ﺍﻹﺳﻼﻡ ،ﻭﻛﻢ ﻣﻦ ﺇﻧﺴﺎﻥ ﻻ ﻳﻌﺮﻑ
ﻣﻌﲎ ﺍﻹﺳﻼﻡ ؛ ﻷﻧﻪ ﱂ ﻳﺘﻌﻠﻢ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ،ﻭﻟﻮ ﻗﻴﻞ ﻟﻪ :ﻣﺎ ﻫﻮ ﺍﻹﺳﻼﻡ ؟ ﱂ ﳚﺐ ﺟﻮﺍﺑﺎ
ﺻﺤﻴﺤﺎ .
١٢٦
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻣﺮﺍﺗﺐ ﺍﻟﺪﻳﻦ
. )(١
{ ∩⊂⊄∪ çÎ7x6ø9$# ã≅ôÒxø9$# uθèδ šÏ9≡sŒ 4 «!$# ÈβøŒÎ*Î/ ÏN≡uöy‚ø9$$Î/ 7,Î/$y™ öΝåκ÷]ÏΒuρ Ó‰ÅÁtFø)•Β Νåκ÷]ÏΒuρ
ﻗﻮﻟﻪ :ﺍﻹﺣﺴﺎﻥ :ﻫﺬﻩ ﻫﻲ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻫﻲ ﺍﻹﺣﺴﺎﻥ ،ﻭﻫﻲ ﺃﻥ ﳛﺴﻦ ﺍﻟﻌﺒﺪ ﻓﻴﻤﺎ ﺑﻴﻨﻪ
ﻭﺑﲔ ﺍﷲ ،ﰲ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺫﻛﺮ ﺍﻟﻨﱯ ﺍﻹﺣﺴﺎﻥ ﻓﻘﺎﻝ } :ﺍﻹﺣﺴﺎﻥ ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ
ﻛﺄﻧﻚ ﺗﺮﺍﻩ ،ﻓﺈﻥ ﱂ ﺗﻜﻦ ﺗﺮﺍﻩ ﻓﺈﻧﻪ ﻳﺮﺍﻙ { ) ، (١) (٢ﺃﻱ :ﻳﻜﻮﻥ ﻋﻨﺪﻙ ﻋﻠﻤﺎ ﻳﻘﻴﻨﻴﺎ ﺃﻥ ﺍﷲ
ﻳﺮﺍﻙ ﺃﻳﻨﻤﺎ ﻛﻨﺖ .
١٢٧
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
) (١ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٥٠ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (٩ ، ١٠ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .
١٢٨
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ
ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ
ﻣﻌﻨﺎﻫﺎ ﻭﺩﻟﻴﻠﻬﺎ
ﻓﺄﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﲬﺴﺔ :ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﺇﻗﺎﻡ
ﺍﻟﺼﻼﺓ ،ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ ،ﻭﺻﻮﻡ ﺭﻣﻀﺎﻥ ،ﻭﺣﺞ ﺑﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ (٣٢) .
) (٣٢ﻻ ﻳﻘﻮﻡ ﺍﻹﺳﻼﻡ ﺇﻻ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺭﻛﺎﻥ ،ﺇﺫﺍ ﻓ ﻘ ﺪ ﺕ ﻓﺈﻥ ﺍﻹﺳﻼﻡ ﻻ
ﻳﺴﺘﻘﻴﻢ ،ﻭﺑﻘﻴﺔ ﺍﻟﻄﺎﻋﺎﺕ ﻣﻜﻤﻼﺕ ﳍﺬﻩ ﺍﻷﺭﻛﺎﻥ ،ﻛﻞ ﺍﻟﻄﺎﻋﺎﺕ ﻭﺃﻓﻌﺎﻝ ﺍﳋﲑ ﻛﻠﻬﺎ
ﻣﻜﻤﻼﺕ ﳍﺬﻩ ﺍﻷﺭﻛﺎﻥ ،ﻭﳍﺬﺍ ﺳﺄﻝ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﺳﻮﻝ ﺍﷲ ﲝﻀﺮﺓ
ﺍﻟﺼﺤﺎﺑﺔ ﻗﺎﻝ } :ﺃﺧﱪﱐ ﻋﻦ ﺍﻹﺳﻼﻡ ،ﻗﺎﻝ :ﺍﻹﺳﻼﻡ ﺃﻥ ﺗﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ
ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﺗﻘﻴﻢ ﺍﻟﺼﻼﺓ ،ﻭﺗﺆﰐ ﺍﻟﺰﻛﺎﺓ ،ﻭﺗﺼﻮﻡ ﺭﻣﻀﺎﻥ ،ﻭﲢﺞ ﺍﻟﺒﻴﺖ
ﺇﻥ ﺍﺳﺘﻄﻌﺖ ﺇﻟﻴﻪ ﺳﺒﻴﻠ ﺎ { ). (٢) (١
ﻓﻔﺴﺮ ﺍﻹﺳﻼﻡ ﺑﺄﻧﻪ ﻫﺬﻩ ﺍﻷﺭﻛﺎﻥ ﺍﳋﻤﺴﺔ ،ﻟﻜﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺑﲔ ﺃﻥ ﻫﺬﻩ ﺍﳋﻤﺴﺔ
ﺃﻱ :ﺃﻥ ﻫﺬﻩ ﺍﳋﻤﺲ )(٤) (٣
ﻫﻲ ﻣﺒﺎﱐ ﺍﻹﺳﻼﻡ ﻓﻘﺎﻝ } :ﺑﲏ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﲬﺲ {
ﻟﻴﺴﺖ ﻫﻲ ﺍﻹﺳﻼﻡ ﻛﻠﻪ ﻟﻜﻨﻬﺎ ﺃﺭﻛﺎﻧﻪ ﻭﻣﺒﺎﻧﻴﻪ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﻭﺑﻘﻴﺔ ﺍﳌﺸﺮﻭﻋﺎﺕ ﻣﻜﻤﻼﺕ
ﻭﻣﺘﻤﻤﺎﺕ ﳍﺬﻩ ﺍﻷﺭﻛﺎﻥ .
) (١ﺍﻟـﺒﺨﺎﺭﻱ ﺍﻹﳝﺎﻥ ) ، (٥٠ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٠ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ ) ، (٤٩٩١ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )، (٦٤
ﺃﲪﺪ ). (٤٢٦/٢
) (٢ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٥٠ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (٩ ، ١٠ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .
) (٣ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﳝﺎﻥ ) ، (٨ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٦ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦٠٩ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ )، (٥٠٠١
ﺃﲪﺪ ). (٩٣/٢
) (٤ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٨ﻭﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) (١٦ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .
١٢٩
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
©4 ÅÝó¡É)ø9$$Î/ $JϑÍ←!$s% ÉΟù=Ïèø9$# (#θä9'ρé&uρ èπs3Íׯ≈n=yϑø9$#uρ uθèδ ωÎ) tµ≈s9Î) Iω …絯Ρr& ª!$# y‰Îγx ﻓﺪﻟﻴﻞ ﺍﻟﺸﻬﺎﺩﺓ } :
) (٣٣ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﺷﻬﺪ ،ﺃﻱ ﺣﻜﻢ ﻭﻗﻀﻰ ﻭﺃﻋﻠﻢ ﻭﺑﲔ ﻭﺃﻟﺰﻡ ،ﻓﺎﻟﺸﻬﺎﺩﺓ ﻣﻦ ﺍﷲ
ﺗﺪﻭﺭ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺍﳋﻤﺴﺔ :ﺍﳊﻜﻢ ﻭﺍﻟﻘﻀﺎﺀ ﻭﺍﻹﻋﻼﻥ ﻭﺍﻟﺒﻴﺎﻥ ﻭﺍﻹﻟﺰﺍﻡ .
ﻓﻤﻌﲎ ﺷﻬﺪ ،ﺃﻱ :ﻗﻀﻰ ﺳﺒﺤﺎﻧﻪ ﻭﺃﻋﻠﻢ ﻭﺃﺧﱪ ﻭﺃﻟﺰﻡ ﻋﺒﺎﺩﻩ ﺑﺬﻟﻚ ،ﺃﻧﻪ ﻻ ﺇﻟﻪ ﺇﻻ
ﻫﻮ .
ﻻ ﺇﻟﻪ :ﻻ ﻧﺎﻓﻴﺔ ﺗﻨﻔﻲ ﲨﻴﻊ ﻣﺎ ﻋﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ .
ﺇﻻ ﻫﻮ :ﻣﺜﺒﺖ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ﻭﺣﺪﻩ .
ﻭﻣﻌﲎ ﺃﻧﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ :ﺃﻱ ﻻ ﻣﻌﺒﻮﺩ ﲝﻖ ﺇﻻ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﺃﻣﺎ ﻣﻦ ﻋﺒﺪ ﻏﲑ
ÏΒ šχθããô‰tƒ $tΒ χr&uρ ‘,ysø9$# uθèδ ©!$# χr'Î/ šÏ9≡sŒ ﺍﷲ ﻓﺈﻥ ﻋﺒﺎﺩﺗﻪ ﺑﺎﻃﻠﺔ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ } :
)(٢
{ ∩∉⊄∪ çÎ6x6ø9$# ’Í?yèø9$# uθèδ ©!$# χr&uρ ã≅ÏÜ≈t6ø9$# uθèδ ϵÏΡρߊ
ﺷﻬﺪ ﻟﻨﻔﺴﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﺎﻟﻮﺣﺪﺍﻧﻴﺔ ﻭﻫﻮ ﺃﺻﺪﻕ ﺍﻟﻘﺎﺋﻠﲔ ،ﻭﺷﻬﺎﺩﺗﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ
ﺃﺻﺪﻕ ﺍﻟﺸﻬﺎﺩﺍﺕ ؛ ﻷﻬﻧﺎ ﺻﺎﺩﺭﺓ ﻋﻦ ﺣﻜﻴﻢ ﺧﺒﲑ ﻋﻠﻴﻢ ،ﻳﻌﻠﻢ ﻛﻞ ﺷﻲﺀ ﻓﻬﻲ ﺷﻬﺎﺩﺓ
ﺻﺎﺩﻗﺔ .
ﻭﺍﳌﻼﺋﻜﺔ :ﺷﻬﺪﻭﺍ ﺃﻧﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ،ﻭﻫﻢ ﻋﺎﱂ ﺧﻠﻘﻬﻢ ﺍﷲ ﻟﻌﺒﺎﺩﺗﻪ ،ﻣﻼﺋﻜﺔ ﻛﺮﺍﻡ
ﻋﺒﺎﺩ ﻣﻜﺮﻣﻮﻥ ﺧﻠﻘﻬﻢ ﺍﷲ ﻟﻌﺒﺎﺩﺗﻪ ،ﻳﺴﺒﺤﻮﻥ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻻ ﻳﻔﺘﺮﻭﻥ ،ﻭﺃﻳﻀﺎ ﺧﻠﻘﻬﻢ ﺍﷲ
ﻟﺘﻨﻔﻴﺬ ﺃﻭﺍﻣﺮﻩ ﰲ ﺍﻟﻜﻮﻥ ،ﻭﻛﻞ ﺇﻟﻴﻬﻢ ﺗﻨﻔﻴﺬ ﻣﺎ ﻳﺄﻣﺮ ﺑﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﻜﻮﻥ ،
ﻓﻜﻞ ﻣﻠﻚ ﻣﻨﻬﻢ ﻣﻮﻛﻞ ﺑﻌﻤﻞ ،ﻭﺷﻬﺎﺩﻬﺗﻢ ﺷﻬﺎﺩﺓ ﺻﺪﻕ ؛ ﻷﻬﻧﻢ ﺃﻫﻞ ﻋﻠﻢ ﻭﻋﺒﺎﺩﺓ ﻭﻣﻌﺮﻓﺔ
ﺑﺎﷲ ﻭﻫﻢ ﻣﻦ ﺃﻓﻀﻞ ﺍﳋﻠﻖ ﻋﻠﻰ ﺍﳋﻼﻑ ،ﻫﻞ ﺻﺎﱀ ﺍﻟﺒﺸﺮ ﺃﻓﻀﻞ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺃﻭ
ﺍﳌﻼﺋﻜﺔ ﺃﻓﻀﻞ ﻣﻦ ﺻﺎﱀ ﺍﻟﺒﺸﺮ ،ﻋﻠﻰ ﺧﻼﻑ .
١٣٠
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
ﻭﺃﻭﻟﻮ ﺍﻟﻌﻠﻢ :ﺻﻨﻔﺎﻥ ؛ ﺍﳌﻼﺋﻜﺔ ،ﻭﺍﻟﺼﻨﻒ ﺍﻟﺜﺎﱐ ﺃﻭﻟﻮ ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﻟﺒﺸﺮ ،ﻭﺃﻭﻟﻮ ﺍﻟﻌﻠﻢ ﻻ
ﻳﺸﻬﺪﻭﻥ ﺇﻻ ﲟﺎ ﻫﻮ ﺣﻖ ،ﲞﻼﻑ ﺍﳉﻬﺎﻝ ﻻ ﺍﻋﺘﺒﺎﺭ ﺑﺸﻬﺎﺩﻬﺗﻢ ،ﻭﻛﻞ ﻋﺎﱂ ﻣﻦ ﺧﻠﻖ ﺍﷲ
ﻳﺸﻬﺪ ﷲ ﺑﺎﻟﻮﺣﺪﺍﻧﻴﺔ ﻭﺃﻧﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ،ﻭﻫﺬﺍ ﻓﻴﻪ ﺗﺸﺮﻳﻒ ﻷﻫﻞ ﺍﻟﻌﻠﻢ ﺣﻴﺚ ﺇﻥ ﺍﷲ ﻗﺮﻥ
ﺷﻬﺎﺩﻬﺗﻢ ﻣﻊ ﺷﻬﺎﺩﺗﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺷﻬﺎﺩﺓ ﻣﻼﺋﻜﺘﻪ ،ﺍﻋﺘﱪ ﺷﻬﺎﺩﺓ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﳋﻠﻖ
ﻭﺩﻝ ﻋﻠﻰ ﻓﻀﻠﻬﻢ ﻭﺷﺮﻓﻬﻢ ﻭﻣﻜﺎﻧﺘﻬﻢ ،ﻋﻠﻰ ﺃﻋﻈﻢ ﻣﺸﻬﻮﺩ ﺑﻪ ﻭﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ .
ﻭﺍﳌﺮﺍﺩ ﺑﺄﻭﱄ ﺍﻟﻌﻠﻢ ،ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ ﻻ ﻛﻤﺎ ﻳﻘﻮﻟﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ :ﺇﻥ ﺃﻫﻞ ﺍﻟﻌﻠﻢ
ﺍﳌﺮﺍﺩ ﻬﺑﻢ ﺃﻫﻞ ﺍﻟﺼﻨﺎﻋﺔ ﻭﺍﻟﺰﺭﺍﻋﺔ ﻓﻬﺆﻻﺀ ﻻ ﻳﻘﺎﻝ ﳍﻢ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻭﺟﻪ ﺍﻹﻃﻼﻕ ؛ ﻷﻥ
ﻋﻠﻤﻬﻢ ﳏﺪﻭﺩ ﻣﻘﻴﺪ ،ﺑﻞ ﻳﻘﺎﻝ :ﻫﺬﺍ ﻋﺎﱂ ﺑﺎﳊﺴﺎﺏ ،ﻋﺎﱂ ﺑﺎﳍﻨﺪﺳﺔ ،ﻋﺎﱂ ﺑﺎﻟﻄﺐ ،ﻭﻻ
ﻳﻘﺎﻝ ﳍﻢ :ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻄﻠﻘﺎ ؛ ﻷﻥ ﻫﺬﺍ ﻻ ﻳﻄﻠﻖ ﺇﻻ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ ،ﻭﺃﻳﻀﺎ ﺃﻛﺜﺮ
ﻫﺆﻻﺀ ﺃﻫﻞ ﻋﻠﻢ ﺩﻧﻴﻮﻱ ،ﻭﻓﻴﻬﻢ ﻣﻼﺣﺪﺓ ﻳﺰﻳﺪﻫﻢ ﻋﻠﻤﻬﻢ -ﻏﺎﻟﺒﺎ -ﺟﻬﻠﺎ ﺑﺎﷲ ﻭﻏﺮﻭﺭﺍ
ﻭﺇﳊﺎﺩﺍ ﻛﻤﺎ ﺗﺸﺎﻫﺪﻭﻥ ﺍﻵﻥ ﰲ ﺍﻷﻣﻢ ﺍﻟﻜﺎﻓﺮﺓ ،ﻣﺘﻘﺪﻣﻮﻥ ﰲ ﺍﻟﺼﻨﺎﻋﺎﺕ ﻭﰲ ﺍﻟﺰﺭﺍﻋﺔ ﻟﻜﻨﻬﻢ
ﻛﻔﺎﺭ ،ﻓﻜﻴﻒ ﻳﻘﺎﻝ :ﺇﻬﻧﻢ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻳﻦ ﺫﻛﺮﻫﻢ ﺍﷲ ﰲ ﻗﻮﻟﻪ :ﻭﺃﻭﻟﻮﺍ ﺍﻟﻌﻠﻢ ﻫﺬﺍ ﻏﲑ
ﻣﻌﻘﻮﻝ ﺃﺑﺪﺍ .
ﺍﳌﺮﺍﺩ ﻋﻠﻤﺎﺀ ﺍﻟﺸﺮﻉ )(١
{ )3 (#àσ¯≈yϑn=ãèø9$# ÍνÏŠ$t6Ïã ôÏΒ ©!$# y´øƒs† $yϑ¯ΡÎ ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ } :
١٣١
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻓﺎﳌﻼﺋﻜﺔ ﻭﺃﻭﻟﻮ ﺍﻟﻌﻠﻢ ﺷﻬﺪﻭﺍ ﷲ ﺑﺎﻟﻮﺣﺪﺍﻧﻴﺔ ،ﺇﺫﺍ ﻻ ﻋﱪﺓ ﺑﻘﻮﻝ ﻏﲑﻫﻢ ﻣﻦ ﺍﳌﻼﺣﺪﺓ
ﻭﺍﳌﺸﺮﻛﲔ ﻭﺍﻟﺼﺎﺑﺌﲔ ﺍﻟﺬﻳﻦ ﻳﻜﻔﺮﻭﻥ ﺑﺎﷲ ﻫﺆﻻﺀ ﻻ ﻋﱪﺓ ﻬﺑﻢ ﻭﻻ ﺑﻘﻮﳍﻢ ؛ ﻷﻧﻪ ﳐﺎﻟﻒ
ﻟﺸﻬﺎﺩﺓ ﺍﷲ ﻭﺷﻬﺎﺩﺓ ﻣﻼﺋﻜﺘﻪ ﻭﺷﻬﺎﺩﺓ ﺃﻭﱄ ﺍﻟﻌﻠﻢ ﻣﻦ ﺧﻠﻘﻪ .
ﻭﻗﻮﻟﻪ " ﻗﺎﺋﻤﺎ ﺑﺎﻟﻘﺴﻂ " :ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﳊﺎﻝ ﻣﻦ ﺷﻬﺪ ،ﺃﻱ :ﺣﺎﻟﺔ ﻛﻮﻧﻪ ﻗﺎﺋﻤﺎ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﺍﻟﻘﺴﻂ :ﺍﻟﻌﺪﻝ ،ﺃﻱ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺎﺋﻢ ﺑﺎﻟﻌﺪﻝ ﰲ ﻛﻞ ﺷﻲﺀ
ﻭﺍﻟﻌﺪﻝ ﺿﺪ ﺍﳉﻮﺭ ،ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺣﻜﻢ ﻋﺪﻝ ﻻ ﻳﺼﺪﺭ ﻋﻨﻪ ﺇﻻ ﺍﻟﻌﺪﻝ ﰲ ﻛﻞ
ﺷﻲﺀ .
ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ :ﺗﺄﻛﻴﺪ ﻟﻠﺠﻤﻠﺔ ﺍﻷﻭﱃ .
ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ :ﺍﲰﺎﻥ ﷲ ﻳﺘﻀﻤﻨﺎﻥ ﺻﻔﺘﲔ ﻣﻦ ﺻﻔﺎﺗﻪ ﻭﳘﺎ ﺍﻟﻌﺰﺓ ﻭﺍﳊﻜﻤﺔ .
١٣٢
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺑﺎﻟﺸﻌﺮ ﻭﺍﳉﻨﻮﻥ ؛ ﻷﻧﻪ ﻗﺎﻝ ﳍﻢ :ﻗﻮﻟﻮﺍ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﻬﻧﺎﻫﻢ ﻋﻦ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ .
&íóy´s9 #x‹≈yδ ¨βÎ) ( #´‰Ïn≡uρ $Yγ≈s9Î) sπoλÎ;Fψ$# Ÿ≅yèy_r ﻭﳌﺎ ﻗﺎﻝ ﳍﻢ :ﻗﻮﻟﻮﺍ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻗﺎﻟﻮﺍ } :
ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﻌﻨﺎﻫﺎ ﻻ ﻣﻌﺒﻮﺩ ﲝﻖ ﺇﻻ ﺍﷲ ،ﻭﻟﻮ ﻛﺎﻥ ﻣﻌﻨﺎﻫﺎ ﻻ ﺧﺎﻟﻖ ﻭﻻ ﺭﺍﺯﻕ ﺇﻻ
ﺍﷲ ،ﻓﺈﻥ ﻫﺬﺍ ﻳﻘﺮﻭﻥ ﺑﻪ ﻭﻻ ﳝﺎﺭﻭﻥ ﻓﻴﻪ ،ﻓﻠﻮ ﻛﺎﻥ ﻫﺬﺍ ﻣﻌﻨﺎﻫﺎ ،ﻣﺎ ﺍﻣﺘﻨﻌﻮﺍ ﻣﻦ ﻗﻮﻝ ﻻ ﺇﻟﻪ
ﺇﻻ ﺍﷲ ؛ ﻷﻬﻧﻢ ﻳﻘﻮﻟﻮﻥ ﺇﺫﺍ ﺳﺌﻠﻮﺍ ﻣﻦ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻳﻘﻮﻟﻮﻥ :ﺍﷲ ،ﺇﺫﺍ ﺳﺌﻠﻮﺍ ﻣﻦ
ﺍﻟﺬﻱ ﳜﻠﻖ ؟ ﻣﻦ ﺍﻟﺬﻱ ﻳﺮﺯﻕ ؟ ﻣﻦ ﺍﻟﺬﻱ ﳛﻴﻲ ﻭﳝﻴﺖ ؟ ﻭﻳﺪﺑﺮ ﺍﻷﺭﺽ ؟ ﻳﻘﻮﻟﻮﻥ :ﺍﷲ .
ﻫﻢ ﻳﻌﺘﺮﻓﻮﻥ ﻬﺑﺬﺍ ﻓﻠﻮ ﻛﺎﻥ ﻫﺬﺍ ﻣﻌﲎ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻷﻗﺮﻭﺍ ﻬﺑﺬﺍ ،ﻟﻜﻦ ﻣﻌﻨﺎﻫﺎ ﻻ ﻣﻌﺒﻮﺩ ﲝﻖ
ﺇﻻ ﺍﷲ .
ﻟﻮ ﻗﻠﺖ :ﻻ ﻣﻌﺒﻮﺩ ﺇﻻ ﺍﷲ ،ﻫﺬﺍ ﻏﻠﻂ ﻛﺒﲑ ؛ ﻷﻥ ﺍﳌﻌﺒﻮﺩﺍﺕ ﻛﻠﻬﺎ ﺗﻜﻮﻥ ﻫﻲ ﺍﷲ -
ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﻫﺬﺍ -ﻟﻜﻦ ﺇﺫﺍ ﻗﻴﺪﻬﺗﺎ ﻭﻗﻠﺖ :ﲝﻖ ،ﺍﻧﺘﻔﺖ ﺍﳌﻌﺒﻮﺩﺍﺕ ﻛﻠﻬﺎ ﺇﻻ ﺍﷲ ﺳﺒﺤﺎﻧﻪ
ﻭﺗﻌﺎﱃ ،ﻻ ﺑﺪ ﺃﻥ ﺗﻘﻮﻝ ﻻ ﻣﻌﺒﻮﺩ ﺣﻖ ،ﺃﻭ ﻻ ﻣﻌﺒﻮﺩ ﲝﻖ ﺇﻻ ﺍﷲ .ﰒ ﺑﲔ ﺫﻟﻚ ﻋﻠﻰ ﻟﻔﻆ
ﺍﻟﻜﻠﻤﺔ .
١٣٣
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻻ ﺇﻟﻪ :ﺍﻟﻨﻔﻲ ،ﻧﻔﻲ ﻟﻠﻌﺒﻮﺩﻳﺔ ﻋﻤﺎ ﺳﻮﻯ ﺍﷲ .
ﺇﻻ ﺍﷲ :ﻫﺬﺍ ﺇﺛﺒﺎﺕ ﻟﻠﻌﺒﻮﺩﻳﺔ ﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ .
ﻓﻼ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﻧﻔﻲ ﻭﺇﺛﺒﺎﺕ ،ﻭﻻ ﺑﺪ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻣﻦ ﺍﻟﻨﻔﻲ ﻭﺍﻹﺛﺒﺎﺕ ﻻ
ﻳﻜﻔﻲ ﺍﻹﺛﺒﺎﺕ ﻭﺣﺪﻩ ،ﻭﻻ ﻳﻜﻔﻲ ﺍﻟﻨﻔﻲ ﻭﺣﺪﻩ ،ﺑﻞ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﻨﻔﻲ ﻭﺍﻹﺛﺒﺎﺕ ﻛﻤﺎ ﻗﺎﻝ
* ϵÎ/ (#θä.Îô³è@ Ÿωuρ ©!$# (#ρ߉ç6ôã$#uρ } )(١
{ «!$$Î/ -∅ÏΒ÷σãƒuρ ÏNθäó≈©Ü9$$Î/ öàõ3tƒ yϑsù ﺗﻌﺎﱃ } :
. )(٢
©{ ( $\↔ø‹x
ﻓﻠﻮ ﻗﻠﺖ :ﺍﷲ ﺇﻟﻪ ،ﻫﺬﺍ ﻻ ﻳﻜﻔﻲ ،ﺍﻟﻼﺕ ﺇﻟﻪ ،ﻭﺍﻟﻌﺰﻯ ﺇﻟﻪ ،ﻭﻣﻨﺎﺓ ﺇﻟﻪ ،ﻛﻞ ﺍﻷﺻﻨﺎﻡ
ﺗﺴﻤﻰ ﺁﳍﺔ .
ﻓﻼ ﺑﺪ ﺃﻥ ﺗﻘﻮﻝ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻓﻼ ﺑﺪ ﻣﻦ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﻨﻔﻲ ﻭﺍﻹﺛﺒﺎﺕ ﺣﱴ ﻳﺘﺤﻘﻖ
ﺍﻟﺘﻮﺣﻴﺪ ﻭﻳﻨﺘﻔﻲ ﺍﻟﺸﺮﻙ .
١٣٤
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
Ö!#tt/ Í_¯ΡÎ) ÿϵÏΒöθs%uρ ϵ‹Î/L{ ãΛÏδ≡tö/Î) tΑ$s% øŒÎ)uρ ﻭﺗﻔﺴﲑﻫﺎ ﺍﻟﺬﻱ ﻳﻮﺿﺤﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
ϵÎ7É)tã ’Îû Zπu‹Ï%$t/ OπyϑÎ=x. $yγn=yèy_uρ ∩⊄∠∪ Èωöκuy™ …絯ΡÎ*sù ’ÎΤtsÜsù “Ï%©!$# ωÎ) ∩⊄∉∪ tβρ߉ç7÷ès? $£ϑÏiΒ
) (٣٥ﺧﲑ ﻣﺎ ﻳﻔﺴﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻘﺮﺁﻥ ،ﻓﻼ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻓﺴﺮﻫﺎ ﺍﷲ ﰲ ﺍﻟﻘﺮﺁﻥ ،ﻭﺫﻟﻚ ﰲ
ﻫﺬﺍ ﺍﻟﻨﻔﻲ ﻻ )(٢
{ )Ö!#tt/ Í_¯ΡÎ ﻗﻮﻝ ﺍﳋﻠﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﻴﻤﺎ ﺫﻛﺮ ﺍﷲ ﻋﻨﻪ } :
١٣٥
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
©!$# ωÎ) y‰ç7÷ètΡ ωr& ö/ä3uΖ÷t/uρ $uΖoΨ÷t/ ¥!#uθy™ 7πyϑÎ=Ÿ2 4’n<Î) (#öθs9$yès? É=≈tGÅ3ø9$# Ÿ≅÷δr'¯≈tƒ ö≅è% ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
$¯Ρr'Î/ (#ρ߉yγô©$# (#θä9θà)sù (#öθ©9uθs? βÎ*sù 4 «!$# Èβρߊ ÏiΒ $\/$t/ö‘r& $³Ò÷èt/ $uΖàÒ÷èt/ x‹Ï‚−Gtƒ Ÿωuρ $\↔ø‹x© ϵÎ/ x8Îô³èΣ Ÿωuρ
y‰ç7÷ètΡ ωr& ö/ä3uΖ÷t/uρ $uΖoΨ÷t/ ¥!#uθy™ 7πyϑÎ=Ÿ2 4’n<Î) (#öθs9$yès? É=≈tGÅ3ø9$# Ÿ≅÷δr'¯≈tƒ ö≅è% ) (٣٦ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
ﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﺬﻳﻦ ﻗﺪﻣﻮﺍ ﻋﻠﻰ ﺍﻟﻨﱯ ﻭﻧﺎﻇﺮﻭﻩ ﻭﺳﺄﻟﻮﻩ ،ﻭﺣﺼﻞ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻨﻪ ﻛﻼﻡ ﻃﻮﻳﻞ ،
ö≅à)sù ﻣﻨﻬﻢ ﺍﳌﺒﺎﻫﻠﺔ } : ﻭﻫﻢ ﻧﺼﺎﺭﻯ ﻣﻦ ﻧﺼﺎﺭﻯ ﺍﻟﻌﺮﺏ ،ﻭﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻃﻠﺐ ﺍﻟﻨﱯ
?’n?tã «!$# |MuΖ÷è©9 ≅yèôfuΖsù ö≅ÍκtJö6tΡ ¢ΟèO öΝä3|¡àΡr&uρ $oΨ|¡àΡr&uρ öΝä.u!$|¡ÎΣuρ $tΡu!$|¡ÎΣuρ ö/ä.u!$oΨö/r&uρ $tΡu!$oΨö/r& äíô‰tΡ (#öθs9$yès
. )(٣
{ ∩∉⊇∪ šÎ/É‹≈x6ø9$#
ﻓﻠﻤﺎ ﻃﻠﺐ ﻣﻨﻬﻢ ﺍﳌﺒﺎﻫﻠﺔ ﺧﺎﻓﻮﺍ ﻭﱂ ﻳﺒﺎﻫﻠﻮﻩ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﻭﺩﻓﻌﻮﺍ ﻟﻪ ﺍﳉﺰﻳﺔ ؛
ﻷﻬﻧﻢ ﻳﻌﻠﻤﻮﻥ ﺃﻬﻧﻢ ﻋﻠﻰ ﺑﺎﻃﻞ ،ﻭﺃﻧﻪ ﺭﺳﻮﻝ ﺍﷲ .
ﻧﺒﺘﻬﻞ :ﺃﻱ ﻧﺪﻋﻮ ﺑﺎﻟﻠﻌﻨﺔ ﻋﻠﻰ ﺍﻟﻜﺎﺫﺏ ﻣﻨﺎ ،ﻭﻛﺎﻧﻮﺍ ﻳﻌﻠﻤﻮﻥ ﺃﻬﻧﻢ ﻫﻢ ﺍﻟﻜﺎﺫﺑﻮﻥ ،ﻭﻟﻮ
ﺑﺎﻫﻠﻮﻩ ﻟﱰﻟﺖ ﻋﻠﻴﻬﻢ ﺍﻟﻨﺎﺭ ﻭﺃﺣﺮﻗﺘﻬﻢ ﰲ ﻣﻜﺎﻬﻧﻢ ،ﻓﻘﺎﻟﻮﺍ :ﻻ ،ﻟﻜﻦ ﻧﺪﻓﻊ ﺍﳉﺰﻳﺔ ﻭﻻ
ﻧﺒﺎﻫﻠﻜﻢ ،ﻓﻘﺒﻞ ﺍﻟﻨﱯ ﻣﻨﻬﻢ ﺍﳉﺰﻳﺔ ،ﻟﻘﺪ ﺗﺒﲔ ﺃﻥ ﺍﷲ ﺃﻣﺮﻩ ﲟﺎ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ .
ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﻓﻴﻬﺎ ﻣﻌﲎ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻗﻮﻟﻪ (٤) { y‰ç7÷ètΡ ωr& } :ﻫﺬﺍ ﺍﻟﻨﻔﻲ ،ﻭﻗﻮﻟﻪ :
} ) (٥) { 4 ª!$# ωÎﻫﺬﺍ ﺍﻹﺛﺒﺎﺕ .
١٣٦
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻌﺪﻝ ﺍﻟﺬﻱ ﻗﺎﻣﺖ ﻟﻪ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ،ﻓﺎﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻗﺎﻣﺖ ﻋﻠﻰ
ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻌﺪﻝ ،ﻻ ﻧﺸﺮﻙ ﰲ ﻋﺒﺎﺩﺗﻪ ﺷﻴﺌﺎ ﻻ ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﺗﺰﻋﻤﻮﻥ ﺃﻧﻪ ﺭﺏ ﻭﺗﻌﺒﺪﻭﻧﻪ ﻣﻦ
ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﳏﻤﺪ ﻭﻻ ﺍﳌﺴﻴﺢ ﻏﲑ ﻭﻻ ﺍﷲ ، ﺩﻭﻥ
&Ÿωuρ ©!$# ωÎ) y‰ç7÷ètΡ ωr ﻭﺍﻟﺴﻼﻡ ،ﻭﻻ ﺃﺣﺪ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻻ ﻣﻦ ﺍﻟﺼﺎﳊﲔ ﻭﻻ ﻣﻦ ﺍﻷﻭﻟﻴﺎﺀ } ،
yx‹Å¡yϑø9$#uρ «!$# Âχρߊ ÏiΒ $\/$t/ö‘r& öΝßγuΖ≈t6÷δâ‘uρ öΝèδu‘$t6ômr& (#ÿρä‹sƒªB$# ﺃﺭﺑﺎﺑﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺗﻌﺎﱃ } :
)(٤
ﻫﺬﺍ ﻣﻌﲎ ﺑﻴﻨﻪ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﺃﻧﻪ ﻃﺎﻋﺘﻬﻢ ﰲ ﲢﻠﻴﻞ ﻣﺎ ﺣﺮﻡ ﺍﷲ ،ﻭﲢﺮﱘ ﻣﺎ ﺃﺣﻞ ﺍﷲ
ﺍﲣﺎﺫﻫﻢ ﺃﺭﺑﺎﺑﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ ،ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﳛﻠﻠﻮﻥ ﻣﺎ ﺣﺮﻡ ﺍﷲ ﻭﳛﺮﻣﻮﻥ ﻣﺎ ﺃﺣﻞ ،ﻓﺈﺫﺍ ﺃﻃﺎﻋﻮﻫﻢ ﰲ
ﺫﻟﻚ ،ﻓﻘﺪ ﺍﲣﺬﻭﻫﻢ ﺃﺭﺑﺎﺑﺎ ؛ ﻷﻥ ﺍﻟﺬﻱ ﻳﺸﺮﻉ ﻟﻠﻨﺎﺱ ﻭﳛﻠﻞ ﻭﳛﺮﻡ ﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .
$¯Ρr'Î/ (#ρ߉yγô©$# (#θä9θà)sù :ﻭﱂ ﻳﻘﺒﻠﻮﺍ ﺩﻋﻮﺓ ﺍﻟﺘﻮﺣﻴﺪ } . )( ٥
{ (#öθ©9uθs? βÎ*sù }
ﺃﺷﻬﺪﻭﻫﻢ ﻋﻠﻰ ﺃﻧﻜﻢ ﻣﻮﺣﺪﻭﻥ ﻭﺃﻬﻧﻢ ﻛﻔﺎﺭ ،ﺑﻴﻨﻮﺍ ﳍﻢ ﺑﻄﻼﻥ )( ٦
{ ∩∉⊆∪ šχθßϑÎ=ó¡ãΒ
ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ،ﻓﻔﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺩﻳﻦ ﺍﳌﺸﺮﻛﲔ ﻭﺍﳌﺼﺎﺭﺣﺔ ﺑﺬﻟﻚ ،ﺍﺷﻬﺪﻭﺍ ﺑﺄﻧﺎ
ﻣﺴﻠﻤﻮﻥ ﻓﻔﻲ ﻫﺬﺍ ﻭﺟﻮﺏ ﺇﻋﻼﻥ ﺑﻄﻼﻥ ﻣﺎ ﻋﻠﻴﻪ ﺍﳌﺸﺮﻛﻮﻥ ﻭﻋﺪﻡ ﺍﻟﺴﻜﻮﺕ ﻋﻦ
ﺫﻟﻚ ،ﻭﺍﻹﻋﻼﻥ ﻋﻦ ﺑﻄﻼﻥ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺃﻫﻠﻪ .
١٣٧
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻭﺍﳋﻼﺻﺔ :
ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﳍﺎ ﺭﻛﻨﺎﻥ :ﳘﺎ ﺍﻟﻨﻔﻲ ﻭﺍﻹﺛﺒﺎﺕ ،ﻓﺈﺫﺍ ﻗﻴﻞ ﻟﻚ :ﻣﺎ ﻫﻲ ﺃﺭﻛﺎﻥ ﻻ ﺇﻟﻪ
ﺇﻻ ﺍﷲ ،ﻓﺘﻘﻮﻝ ﺍﻟﻨﻔﻲ ﻭﺍﻹﺛﺒﺎﺕ .
ﻭﺷﺮﻭﻃﻬﺎ ﺳﺒﻌﺔ ﻻ ﺗﻨﻔﻊ ﺇﻻ ﻬﺑﺬﻩ ﺍﻟﺸﺮﻭﻁ ﻧﻈﻤﻬﺎ ﺑﻌﻀﻬﻢ ﺑﻘﻮﻟﻪ :
ـﺎ
ـﺒﻮﻝ ﳍـ
ـﻴﺎﺩ ﻭﺍﻟﻘـ
ـﺒﺔ ﻭﺍﻧﻘـ
ـﻊ ﳏـ
ﻣـ ﻋــﻠﻢ ﻳﻘــﲔ ﻭﺇﺧــﻼﺹ ﻭﺻــﺪﻗﻚ
ﻓﺎﻟﻌﻠﻢ :ﺿﺪﻩ ﺍﳉﻬﻞ ،ﻓﺎﻟﺬﻱ ﻳﻘﻮﻝ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺑﻠﺴﺎﻧﻪ ﻭﳚﻬﻞ ﻣﻌﻨﺎﻫﺎ ﻫﺬﺍ ﻻ ﺗﻨﻔﻌﻪ
ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻪ .
ﻭﺍﻟﻴﻘﲔ :ﻓﻼ ﻳﻜﻮﻥ ﻋﻨﺪﻩ ﺷﻚ ؛ ﻷﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻗﺪ ﻳﻌﻠﻢ ﻣﻌﻨﺎﻫﺎ ﻭﻟﻜﻦ ﻋﻨﺪﻩ ﺷﻚ ﰲ
ﺫﻟﻚ ،ﻓﻠﻴﺲ ﻋﻠﻤﻪ ﺑﺼﺤﻴﺢ ،ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻋﻨﺪﻩ ﻳﻘﲔ ﺑﻼ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻬﻧﺎ ﺣﻖ .
ﻭﺍﻹﺧﻼﺹ :ﺿﺪﻩ ﺍﻟﺸﺮﻙ ،ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻳﻘﻮﻝ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ؛ ﻭﻟﻜﻨﻪ ﻻ ﻳﺘﺮﻙ
ﺍﻟﺸﺮﻙ ،ﻣﺜﻞ ﻣﺎ ﻫﻮ ﺍﻟﻮﺍﻗﻊ ﺍﻵﻥ ﻋﻨﺪ ﻋﺒﺎﺩ ﺍﻟﻘﺒﻮﺭ ،ﻫﺆﻻﺀ ﻻ ﺗﻨﻔﻌﻬﻢ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ؛ ﻷﻥ ﻣﻦ
ﺷﺮﻭﻃﻬﺎ ﺗﺮﻙ ﺍﻟﺸﺮﻙ .
ﻭﺍﻟﺼﺪﻕ :ﺿﺪﻩ ﺍﻟﻜﺬﺏ ؛ ﻷﻥ ﺍﳌﻨﺎﻓﻘﲔ ﻳﻘﻮﻟﻮﻥ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ؛ ﻟﻜﻨﻬﻢ ﻛﺎﺫﺑﻮﻥ ﰲ
)y7¨ΡÎ) ߉pκô¶tΡ (#θä9$s% tβθà)Ï≈uΖßϑø9$# x8u!%y` #sŒÎ ﻗﻠﻮﻬﺑﻢ ،ﻻ ﻳﻌﺘﻘﺪﻭﻥ ﻣﻌﻨﺎﻫﺎ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ } :
(#ÿρä‹sƒªB$# ∩⊇∪ šχθç/É‹≈s3s9 tÉ)Ï≈uΖßϑø9$# ¨βÎ) ߉pκô¶tƒ ª!$#uρ …ã&è!θß™ts9 y7¨ΡÎ) ãΝn=÷ètƒ ª!$#uρ 3 «!$# ãΑθß™ts9
. )(١
&{ Zπ¨Ζã_ öΝåκs]≈yϑ÷ƒr
ﻭﺍﶈﺒﺔ :ﺃﻥ ﺗﻜﻮﻥ ﳏﺒﺎ ﳍﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻭﻟﻴﺎ ﻷﻫﻠﻬﺎ ،ﺃﻣﺎ ﺍﻟﺬﻱ ﻻ ﳛﺒﻬﺎ ﺃﻭ ﻻ ﳛﺐ ﺃﻫﻠﻬﺎ
ﻓﺈﻬﻧﺎ ﻻ ﺗﻨﻔﻌﻪ .
١٣٨
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻭﺍﻻﻧﻘﻴﺎﺩ :ﺿﺪ ﺍﻹﻋﺮﺍﺽ ﻭﺍﻟﺘﺮﻙ ،ﻭﻫﻮ ﺍﻻﻧﻘﻴﺎﺩ ﳌﺎ ﺗﺪﻝ ﻋﻠﻴﻪ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ﻻ
ﺷﺮﻳﻚ ﻟﻪ ،ﻭﺍﻣﺘﺜﺎﻝ ﺃﻭﺍﻣﺮﻩ ،ﻣﺎ ﺩﻣﺖ ﺍﻋﺘﺮﻓﺖ ﻭﺷﻬﺪﺕ ﺃﻧﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻳﻠﺰﻣﻚ ﺃﻥ ﺗﻨﻘﺎﺩ
ﻷﺣﻜﺎﻣﻪ ﻭﺩﻳﻨﻪ ،ﺃﻣﺎ ﺃﻥ ﺗﻘﻮﻝ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﻻ ﺗﻨﻘﺎﺩ ﻷﺣﻜﺎﻡ ﺍﷲ ﻭﺷﺮﻋﻪ ﻓﺈﻬﻧﺎ ﻻ
ﺗﻨﻔﻌﻚ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ .
ﻭﺍﻟﻘﺒﻮﻝ :ﺍﻟﻘﺒﻮﻝ ﺍﳌﻨﺎﰲ ﻟﻠﺮﺩ ،ﺑﺄﻥ ﻻ ﺗﺮﺩ ﺷﻴﺌﺎ ﻣﻦ ﺣﻘﻮﻕ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﻣﺎ ﺗﺪﻝ
ﻋﻠﻴﻪ ﺑﻞ ﺗﻘﺒﻞ ﻛﻞ ﻣﺎ ﺗﺪﻝ ﻋﻠﻴﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﺗﺘﻘﺒﻠﻪ ﺗﻘﺒﻠﺎ ﺻﺤﻴﺤﺎ .
ﻭﺯﻳﺪ ﺷﺮﻁ ﺛﺎﻣﻦ :
ﻣـﻊ ﺍﻹﻟـﻪ ﻣـﻦ ﺍﻷﺷـﻴﺎﺀ ﻗـﺪ ﺃﳍﺎ ﻭﺯﻳــﺪ ﺛﺎﻣــﻨﻬﺎ ﺍﻟﻜﻔــﺮﺍﻥ ﲟــﺎ
ãΛÏδ≡tö/Î) tΑ$s% øŒÎ)uρ ﺃﻱ :ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﺸﺮﻙ ،ﻓﻼ ﻳﻜﻮﻥ ﻣﻮﺣﺪﺍ ﺣﱴ ﻳﺘﱪﺃ ﻣﻦ ﺍﻟﺸﺮﻙ } :
. )(١
{{ ∩⊄∉∪ tβρ߉ç7÷ès? $£ϑÏiΒ Ö!#tt/ Í_¯ΡÎ) ÿϵÏΒöθs%uρ ϵ‹Î/L
١٣٩
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
öΝà6Å¡àΡr& ôÏiΒ Ñ^θß™u‘ öΝà2u!%y` ô‰s)s9 ﻭﺩﻟﻴﻞ ﺷﻬﺎﺩﺓ ﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ﻗﻮﻟﻪ } :
(٢) { ∩⊇⊄∇∪ ÒΟŠÏm§‘ Ô∃ρâu‘ šÏΖÏΒ÷σßϑø9$$Î/ Νà6ø‹n=tæ ëȃÌym óΟšGÏΨtã $tΒ Ïµø‹n=tã ͕tãﻭﺃﺩﻟﺔ ﺷﻬﺎﺩﺓ ﺃﻥ
ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ﻛﺜﲑﺓ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﳌﻌﺠﺰﺍﺕ ﺍﻟﺒﺎﻫﺮﺍﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺭﺳﺎﻟﺘﻪ
ϵø‹n=tã ͕tã öΝà6Å¡àΡr& ôÏiΒ Ñ^θß™u‘ öΝà2u!%y` ô‰s)s9 ﻭﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻫﺬﻩ ﺍﻵﻳﺔ ،ﻳﻘﻮﻝ ﺗﻌﺎﱃ } :
. (٣) { ∩⊇⊄∇∪ ÒΟŠÏm§‘ Ô∃ρâu‘ šÏΖÏΒ÷σßϑø9$$Î/ Νà6ø‹n=tæ ëȃÌym óΟšGÏΨtã $tΒ
ﻓﻬﺬﻩ ﺷﻬﺎﺩﺓ ﻣﻦ ﺍﷲ ﳍﺬﺍ ﺍﻟﺮﺳﻮﻝ ﺑﺎﻟﺮﺳﺎﻟﺔ ﻭﺑﻴﺎﻥ ﺻﻔﺎﺗﻪ .
ﻗﻮﻟﻪ ﺗﻌﺎﱃ :ﻟﻘﺪ ﺟﺎﺀﻛﻢ :ﺍﻟﻼﻡ ﻫﺬﻩ ﻻﻡ ﺍﻟﻘﺴﻢ ،ﻓﻔﻴﻬﺎ ﻗﺴﻢ ﻣﻘﺪﺭ ،ﺗﻘﺪﻳﺮﻩ ﻭﺍﷲ ﻟﻘﺪ
ﺟﺎﺀﻛﻢ .
ﻗﺪ :ﺣﺮﻑ ﲢﻘﻴﻖ ﻭﺗﺄﻛﻴﺪ ﺑﻌﺪ ﺗﺄﻛﻴﺪ .
ﺟﺎﺀﻛﻢ :ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ،ﻫﺬﺍ ﺧﻄﺎﺏ ﳉﻤﻴﻊ ﺍﻟﻨﺎﺱ ؛ ﻷﻥ ﺭﺳﺎﻟﺘﻪ ﻋﺎﻣﺔ ﳉﻤﻴﻊ
ﺍﻟﺜﻘﻠﲔ ،ﺍﻹﻧﺲ ﻭﺍﳉﻦ .
١٤٠
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﺭﺳﻮﻝ :ﻫﻮ ﻣﻦ ﺃﻭﺣﻲ ﺇﻟﻴﻪ ﺑﺸﺮﻉ ﻭﺃﻣﺮ ﺑﺘﺒﻠﻴﻐﻪ ،ﲰﻲ ﺭﺳﻮﻟﺎ ؛ ﻷﻧﻪ ﻣﺮﺳﻞ ﻣﻦ ﻗﺒﻞ ﺍﷲ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .
ﻣﻦ ﺃﻧﻔﺴﻜﻢ :ﺃﻱ ﻣﻦ ﺟﻨﺴﻜﻢ ﻣﻦ ﺍﻟﺒﺸﺮ ،ﻭﻟﻴﺲ ﻣﻠﻜﺎ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ،ﻭﻫﺬﻩ ﺳﻨﺔ ﺍﷲ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻧﻪ ﻳﺮﺳﻞ ﺇﱃ ﺍﻟﺒﺸﺮ ﺭﺳﻠﺎ ﻣﻨﻬﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺒﻴﺎﻥ ،ﻭﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﺘﺨﺎﻃﺒﻮﺍ
ﻣﻌﻬﻢ ،ﻭﻷﻬﻧﻢ ﻳﻌﺮﻓﻮﻧﻪ ،ﻟﻮ ﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ ﻣﻠﻜﺎ ﻣﺎ ﺍﺳﺘﻄﺎﻋﻮﺍ ﺃﻥ ﻳﺘﺨﺎﻃﺒﻮﺍ ﻣﻌﻪ ؛ ﻷﻧﻪ ﻟﻴﺲ
ﻣﻦ ﺟﻨﺴﻬﻢ ،ﻭﺃﻳﻀﺎ ﻻ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻰ ﺭﺅﻳﺔ ﺍﳌﻠﻚ ؛ ﻷﻧﻪ ﻟﻴﺲ ﻣﻦ ﺟﻨﺴﻬﻢ ،ﻣﻦ ﺭﲪﺘﻪ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﺃﺭﺳﻞ ﺇﱃ ﺍﻟﻨﺎﺱ ﺭﺳﻮﻟﺎ ﻣﻦ ﺟﻨﺴﻬﻢ ،ﺑﻞ ﻭﻣﻦ ﺍﻟﻌﺮﺏ ﻭﻣﻦ ﺃﺷﺮﻑ
ﺑﻴﻮﺕ ﺍﻟﻌﺮﺏ ﻧﺴﺒﺎ ،ﻣﻦ ﺑﲏ ﻫﺎﺷﻢ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﺷﺮﻑ ﺃﻧﺴﺎﺏ ﻗﺮﻳﺶ ،ﻭﻗﺮﻳﺶ ﺃﺷﺮﻑ
ﺃﻧﺴﺎﺏ ﺍﻟﻌﺮﺏ ،ﻓﻬﻮ ﺧﻴﺎﺭ ﻣﻦ ﺧﻴﺎﺭ ﻳﻌﺮﻓﻮﻧﻪ ،ﻭﻳﻌﺮﻓﻮﻥ ﺷﺨﺼﻪ ،ﻭﻳﻌﺮﻓﻮﻥ ﻧﺴﺒﻪ ،
ﻭﻳﻌﺮﻓﻮﻥ ﻗﺒﻴﻠﺘﻪ ،ﻭﻳﻌﺮﻓﻮﻥ ﺑﻠﺪﻩ ،ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻻ ﻳﻌﺮﻓﻮﻧﻪ ﻓﻜﻴﻒ ﻳﺼﺪﻗﻮﻧﻪ ؟ ﻭﻟﻮ ﻛﺎﻥ ﺑﻐﲑ
ﻟﻐﺘﻬﻢ ﻓﻜﻴﻒ ﻳﻔﻬﻤﻮﻥ ﻛﻼﻣﻪ ؟ } . (١) { óΟšGÏΨtã $tΒ Ïµø‹n=tã ͕tã
ﻓﻘﻮﻟﻪ :ﻋﺰﻳﺰ :ﻳﻌﲏ ﺷﺎﻕ ﻋﻠﻴﻪ .
ﻣﺎ ﻋﻨﺘﻢ :ﻳﻌﲏ ﻣﺎ ﻳﺸﻖ ﻋﻠﻴﻜﻢ ،ﺍﻟﻌﻨﺖ ﻣﻌﻨﺎﻩ :ﺍﻟﺘﻌﺐ ﻭﺍﳌﺸﻘﺔ ،ﻭﺍﻟﺮﺳﻮﻝ ﻳﺸﻖ
ﻋﻠﻴﻪ ﻣﺎ ﻳﺸﻖ ﻋﻠﻰ ﺃﻣﺘﻪ ،ﻭﻛﺎﻥ ﻻ ﻳﺮﻳﺪ ﳍﺎ ﺍﳌﺸﻘﺔ ﻭﺇﳕﺎ ﻳﺮﻳﺪ ﳍﺎ ﺍﻟﻴﺴﺮ ﻭﺍﻟﺴﻬﻮﻟﺔ .
ﻭﻟﺬﻟﻚ ﺟﺎﺀﺕ ﺷﺮﻳﻌﺘﻪ ﺳﻬﻠﺔ ﲰﺤﺔ ،ﻗـﺎﻝ } : ﺑﻌﺜﺖ ﺑﺎﳊﻨﻴﻔﻴﺔ
. )( ٤
{ 4 8ltym ôÏΒ ÈÏd‰9$# ’Îû ö/ä3ø‹n=tæ Ÿ≅yèy_ $tΒuρ ﻗﺎﻝ ﺗﻌﺎﱃ } : )( ٣) ( ٢
ﺍﻟﺴﻤﺤﺔ {
١٤١
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﻨﱯ ﳛﺐ ﳍﻢ ﺍﻟﺘﻴﺴﲑ ،ﻭﻣﺎ ﺧﲑ ﺑﲔ ﺃﻣﺮﻳﻦ ﺇﻻ ﺍﺧﺘﺎﺭ ﺃﻳﺴﺮﳘﺎ ﻣﺎ ﱂ
ﻳﻜﻦ ﺇﲦﺎ ،ﻭﻛﺎﻥ ﳛﺐ ﺃﻥ ﻳﺄﰐ ﺑﺎﻟﻌﻤﻞ ﻭﻳﺘﺮﻛﻪ ﺷﻔﻘﺔ ﺑﺄﻣﺘﻪ ،ﻳﺘﺮﻙ ﺍﻟﻌﻤﻞ ﻭﻫﻮ ﳛﺐ ﺃﻥ ﻳﺄﰐ
ﺑﻪ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻻ ﻳﺸﻖ ﻋﻠﻰ ﺃﻣﺘﻪ ،ﻫﺬﻩ ﻣﻦ ﺻﻔﺎﺗﻪ ،ﺃﻧﻪ ﻳﺸﻖ ﻋﻠﻴﻪ ﻣﺎ
ﻳﺸﻖ ﻋﻠﻰ ﺃﻣﺘﻪ ،ﻭﻳﺴﺮ ﺑﺴﺮﻭﺭﻫﺎ ،ﻭﻳﻔﺮﺡ ﺑﻔﺮﺣﻬﺎ ،ﻭﻣﻦ ﻛﺎﻧﺖ ﻫﺬﻩ ﺻﻔﺘﻪ ﻓﻼ ﺷﻚ ﺃﻧﻪ
ﻻ ﻳﺄﰐ ﺇﻻ ﺑﺎﳋﲑ ﻭﺍﻟﺮﲪﺔ .
ﺣﺮﻳﺺ ﻋﻠﻴﻜﻢ ؛ ﺃﻱ :ﻋﻠﻰ ﻫﺪﺍﻳﺘﻜﻢ ﻭﺇﺧﺮﺍﺟﻜﻢ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ ﺇﱃ ﺍﻟﻨﻮﺭ ،ﻭﻟﺬﻟﻚ
ﻛﺎﻥ ﻳﺘﺤﻤﻞ ﺍﳌﺸﺎﻕ ﰲ ﺩﻋﻮﺓ ﺍﻟﻨﺎﺱ ﻃﻠﺒ ﺎ ﳍﺪﺍﻳﺘﻬﻢ ﻭﺇﺧﺮﺍﺟﻬﻢ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ ﺇﱃ ﺍﻟﻨﻮﺭ
ﺃﻱ ﻟﻌﻠﻚ )( ٢
{ ∩⊂∪ tÏΖÏΒ÷σãΒ (#θçΡθä3tƒ ωr& y7|¡ø¯Ρ ÓìÏ‚≈t/ y7¯=yès9 ﺣﱴ ﻗﺎﻝ ﺍﷲ ﻟﻪ } :
ﻣﻬﻠﻚ ﻧﻔﺴﻚ ﺃﻥ ﻻ ﻳﻜﻮﻧﻮﺍ ﻣﺆﻣﻨﲔ ﻣﻦ ﺃﺟﻞ ﺍﳊﺰﻥ ﻋﻠﻴﻬﻢ ،ﻓﻼ ﲢﺰﻥ ﻋﻠﻴﻬﻢ ،ﻭﻫﺬﺍ
ﻣﻦ ﻛﻤﺎﻝ ﻧﺼﺤﻪ .
} : (٣) { ∩⊇⊄∇∪ ÒΟŠÏm§‘ Ô∃ρâu‘ šÏΖÏΒ÷σßϑø9$$Î/ﺭﺀﻭﻑ :ﻣﻦ ﺍﻟﺮﺃﻓﺔ ﻭﻫﻲ ﺍﻟﺮﻓﻖ ﻭﺍﻟﻠﻄﻒ .
xá‹Î=xî $ˆàsù |MΨä. öθs9uρ ( öΝßγs9 |MΖÏ9 «!$# zÏiΒ 7πyϑômu‘ $yϑÎ6sù ﺭﺣﻴﻢ :ﻭﺻﻔﻪ ﺑﺎﻟﺮﲪﺔ ﻓﻠﻴﺲ ﺑﻐﻠﻴﻆ }
. )(٤
{ ( y7Ï9öθym ôÏΒ (#θ‘ÒxΡ]ω É=ù=s)ø9$#
١٤٢
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
ﺍﻟﺜﺎﻟﺜﺔ :ﺣﺮﻳﺺ ﻋﻠﻴﻜﻢ .
ﺍﻟﺮﺍﺑﻌﺔ :ﺑﺎﳌﺆﻣﻨﲔ ﺭﺀﻭﻑ .
ﺍﳋﺎﻣﺴﺔ :ﺭﺣﻴﻢ .
ﲬﺲ ﺻﻔﺎﺕ ﻣﻦ ﺻﻔﺎﺕ ﻫﺬﺍ ﺍﻟﻨﱯ ﻭﺧﺺ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﺮﺃﻓﺔ ﻭﺍﻟﺮﲪﺔ ؛ ﻷﻧﻪ
ﻛﺎﻥ ﻏﻠﻴﻈ ﺎ ﻋﻠﻰ ﺍﳌﺸﺮﻛﲔ ﻭﺍﳌﻌﺎﻧﺪﻳﻦ ،ﻳﻐﻀﺐ ﻟﻐﻀﺐ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻛﻤﺎ ﻗﺎﻝ
( ÞΟ¨Ψyγy_ öΝßγ1uρù'tΒuρ 4 öΝÍκön=tã õáè=øñ$#uρ tÉ)Ï≈oΨßϑø9$#uρ u‘$¤à6ø9$# ωÎγ≈y_ É<¨Ζ9$# $pκš‰r'¯≈tƒ ﺗﻌﺎﱃ } :
)( ٢
{ ( öΝæηuΖ÷t/ â!$uΗxqâ‘ Í‘$¤ä3ø9$# ’n?tã â!#£‰Ï©r& ÿ…çµyètΒ tÏ%©!$#uρ 4 «!$# ãΑθß™§‘ Ó‰£ϑpt’Χ ﻣﻊ ﺑﻌﺾ } :
١٤٣
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻭﻣﻌﲎ ﺷﻬﺎﺩﺓ ﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ :ﻃﺎﻋﺘﻪ ﻓﻴﻤﺎ ﺃﻣﺮ ،ﻭﺗﺼﺪﻳﻘﻪ ﻓﻴﻤﺎ ﺃﺧﱪ ،
ﻭﺍﺟﺘﻨﺎﺏ ﻣﺎ ﻋﻨﻪ ﻬﻧﻰ ﻭﺯﺟﺮ ،ﻭﺃﻥ ﻻ ﻳﻌﺒﺪ ﺍﷲ ﺇﻻ ﲟﺎ ﺷﺮﻉ (٣٨) .
) (٣٨ﺷﻬﺎﺩﺓ ﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ﳍﺎ ﻣﻌﲎ ﻭﻣﻘﺘﻀﻰ ﻟﻴﺴﺖ ﻟﻔﻈﺎ ﻳﻘﺎﻝ ﻓﻘﻂ .ﻓﻤﻌﻨﺎﻫﺎ
ﺃﻥ ﺗﻌﺘﺮﻑ ﺑﻠﺴﺎﻧﻚ ﻭﺑﻘﻠﺒﻚ ﺃﻧﻪ ﺭﺳﻮﻝ ﺍﷲ ،ﺗﻨﻄﻖ ﺑﻠﺴﺎﻧﻚ ﻭﺗﻌﺘﻘﺪ ﺫﻟﻚ ﺑﻘﻠﺒﻚ ﺃﻧﻪ ﺭﺳﻮﻝ
ﺍﷲ ﺃﻣﺎ ﺍﻟﺘﻠﻔﻆ ﺑﺎﻟﻠﺴﺎﻥ ﻭﺍﻹﻧﻜﺎﺭ ﺑﺎﻟﻘﻠﺐ ﻓﻬﺬﻩ ﻃﺮﻳﻘﺔ ﺍﳌﻨﺎﻓﻘﲔ ﻛﻤﺎ ﺃﺧﱪﻧﺎ ﺍﷲ ﻋﻨﻬﻢ
)ª!$#uρ …ã&è!θß™ts9 y7¨ΡÎ) ãΝn=÷ètƒ ª!$#uρ 3 «!$# ãΑθß™ts9 y7¨ΡÎ) ߉pκô¶tΡ (#θä9$s% tβθà)Ï≈uΖßϑø9$# x8u!%y` #sŒÎ ﺑﻘﻮﻟﻪ } :
ﺷﻬﺎﺩﺍﻬﺗﻢ ﺳﺘﺮﺓ ﻳﺴﺘﺮﻭﻥ ﻬﺑﺎ ،ﻓﺼﺪﻭﺍ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﻄﻖ ﺑﺎﻟﻠﺴﺎﻥ ﻻ
ﻳﻜﻔﻲ .
ﻭﻛﺬﻟﻚ ﺍﻋﺘﻘﺎﺩ ﺍﻟﻘﻠﺐ ﻣﻊ ﻋﺪﻡ ﺍﻟﻨﻄﻖ ﺑﺎﻟﻠﺴﺎﻥ ﳌﻦ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﻨﻄﻖ ﺃﻳﻀﺎ ﻻ ﻳﻜﻔﻲ ،
…絯ΡÎ) ãΝn=÷ètΡ ô‰s% ﻓﺈﻥ ﺍﳌﺸﺮﻛﲔ ﻳﻌﻠﻤﻮﻥ ﺃﻧﻪ ﺭﺳﻮﻝ ﺍﷲ ﻟﻜﻨﻬﻢ ﻳﻌﺎﻧﺪﻭﻥ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :
. )(٢
{ ∩⊂⊂∪ tβρ߉ysøgs† «!$# ÏM≈tƒ$t↔Î/ tÏΗÍ>≈©à9$# £Å3≈s9uρ štΡθç/Éj‹s3ムŸω öΝåκ¨ΞÎ*sù ( tβθä9θà)tƒ “Ï%©!$# y7çΡâ“ósu‹s9
ﻓﻬﻢ ﺑﻘﻠﻮﻬﺑﻢ ﻳﻌﺘﺮﻓﻮﻥ ﺑﺎﻟﺮﺳﺎﻟﺔ ،ﻭﻳﻌﺮﻓﻮﻥ ﺃﻧﻪ ﺭﺳﻮﻝ ﺍﷲ ،ﻟﻜﻦ ﻣﻨﻌﻬﻢ ﺍﻟﻜﱪ ﻭﻣﻨﻌﻬﻢ ﺍﻟﻌﻨﺎﺩ
ﻣﻦ ﺍﻹﻗﺮﺍﺭ ﺑﺮﺳﺎﻟﺘﻪ .
ﻭﻛﺬﻟﻚ ﻣﻨﻌﻬﻢ ﺍﳊﺴﺪ ﻛﻤﺎ ﻋﻨﺪ ﺍﻟﻴﻬﻮﺩ ﻭﻋﻨﺪ ﻣﺸﺮﻛﻲ ﺍﻟﻌﺮﺏ ،ﻭﻛﺎﻥ ﺃﺑﻮ ﺟﻬﻞ ﻋﻤﺮﻭ
ﺑﻦ ﻫﺸﺎﻡ ﻳﻌﺘﺮﻑ ﻭﻳﻘﻮﻝ :ﻛﻨﺎ ﳓﻦ ﻭﺑﻨﻮ ﻫﺎﺷﻢ ﻣﺘﺴﺎﻭﻳﻦ ﰲ ﻛﻞ ﺍﻷﻣﻮﺭ ﻟﻜﻨﻬﻢ ﻗﺎﻟﻮﺍ :ﻣﻨﺎ
ﺭﺳﻮﻝ ﻭﻟﻴﺲ ﻣﻨﻜﻢ ﺭﺳﻮﻝ ﻣﻦ ﺃﻳﻦ ﻧﺄﰐ ﺑﺮﺳﻮﻝ ؟ ﻓﻠﺬﻟﻚ ﺃﻧﻜﺮﻭﺍ ﺭﺳﺎﻟﺘﻪ ﺣﺴﺪ ﺍ ﻟﺒﲏ
ﻫﺎﺷﻢ ) . (٣ﻭﻳﻘﻮﻝ ﺃﺑﻮ ﻃﺎﻟﺐ ﰲ ﻗﺼﻴﺪﺗﻪ :
ـﻨﺎًﺎ
ﻣــﻦ ﺧــﲑ ﺃﺩﻳــﺎﻥ ﺍﻟــﱪﻳﺔ ﺩﻳــﻨ ـﺪ
ـﻦ ﳏﻤـ
ـﺄﻥ ﺩﻳـ
ـﺖ ﺑـ
ـﺪ ﻋﻠﻤـ
ﻭﻟﻘـ
ﻟﻮﺟﺪﺗــﲏ ﲰـﺤــﺎ ﺑــﺬﺍﻙ ﻣﺒﻴــﻨﺎ ﻟــﻮﻻ ﺍﳌﻼﻣــﺔ ﺃﻭ ﺣــﺬﺍﺭ ﻣﺴــﺒﺔ
١٤٤
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
ﻳﻌﺘﺮﻑ ﺑﻘﻠﺒﻪ ﺑﺮﺳﺎﻟﺔ ﳏﻤﺪ ﻟﻜﻦ ﻣﻨﻌﺘﻪ ﺍﳊﻤﻴﺔ ﺍﳉﺎﻫﻠﻴﺔ ﻟﻘﻮﻣﻪ ﻓﻠﻢ ﻳﻜﻔﺮ ﺑﺪﻳﻦ ﻋﺒﺪ
ﺍﳌﻄﻠﺐ ﺍﻟﺬﻱ ﻫﻮ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ،ﻓﻬﻢ ﻳﻌﺘﺮﻓﻮﻥ ﺑﻨﺒﻮﺗﻪ ﺑﻘﻠﻮﻬﺑﻢ ،ﻓﻼ ﻳﻜﻔﻲ ﺍﻻﻋﺘﺮﺍﻑ
ﺑﺎﻟﻘﻠﺐ ﺃﻧﻪ ﺭﺳﻮﻝ ﺍﷲ ﺑﻞ ﻻ ﺑﺪ ﺃﻥ ﻳﻨﻄﻖ ﺑﻠﺴﺎﻧﻪ .
ﰒ ﻻ ﻳﻜﻔﻲ ﺍﻟﻨﻄﻖ ﺑﺎﻟﻠﺴﺎﻥ ﻭﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﻟﻘﻠﺐ ،ﺑﻞ ﻻ ﺑﺪ ﻣﻦ ﺃﻣﺮ ﺛﺎﻟﺚ ﻭﻫﻮ ﺍﻻﺗﺒﺎﻉ ،
ÿ…çµyètΒ tΑÌ“Ρé& ü“Ï%©!$# u‘θ‘Ζ9$# (#θãèt7¨?$#uρ çνρã|ÁtΡuρ çνρ⑨“tãuρ ϵÎ/ (#θãΖtΒ#u šÏ%©!$$sù ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻪ } :
ﻳﻌﺮﻑ ﺃﻧﻪ ﺭﺳﻮﻝ ﺍﷲ ﻟﻜﻦ ﱂ ﻳﺘﺒﻌﻪ ،ﻓﺈﻧﻪ ﻟﻴﺲ ﲟﺴﻠﻢ ﺣﱴ ﻳﺘﺒﻌﻪ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﺸﻴﺦ :ﻭﻣﻌﲎ
ﺷﻬﺎﺩﺓ ﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ﻃﺎﻋﺘﻪ ﻓﻴﻤﺎ ﺃﻣﺮ ﻭﺗﺼﺪﻳﻘﻪ ﻓﻴﻤﺎ ﺃﺧﱪ ،ﻭﺍﺟﺘﻨﺎﺏ ﻣﺎ ﻬﻧﻰ ﻋﻨﻪ
ﻭﺯﺟﺮ ،ﻭﺃﻥ ﻻ ﻳﻌﺒﺪ ﺍﷲ ﺇﻻ ﲟﺎ ﺷﺮﻉ .
ﻓﻼ ﺑﺪ ﻣﻊ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺮﺳﺎﻟﺘﻪ ﻇﺎﻫﺮﺍ ﻭﺑﺎﻃﻨﺎ ﻭﺍﻋﺘﻘﺎﺩﺍ ،ﻭﻻ ﺑﺪ ﻣﻦ ﺍﺗﺒﺎﻋﻪ ﻭﻳﺘﻠﺨﺺ
ﺫﻟﻚ ﰲ ﻫﺬﻩ ﺍﻷﺭﺑﻊ ﻛﻠﻤﺎﺕ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ :
tí$sÛr& ô‰s)sù tΑθß™§9$# ÆìÏÜム¨Β ﺍﻷﻭﱃ :ﻃﺎﻋﺘﻪ ﻓﻴﻤﺎ ﺃﻣﺮ :ﻳﻘﻮﻝ ﺍﷲ ﺟﻞ ﻭﻋﻼ } :
ﻭﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ. (٣) { 4 «!$# ÂχøŒÎ*Î/ tí$sÜã‹Ï9 ωÎ) @Αθß™§‘ ÏΒ $uΖù=y™ö‘r& !$tΒuρ } : )( ٢
{ ( ©!$#
ﻓﻘﺮﻥ ﻃﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ ﻣﻊ ﻃﺎﻋﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﻗﺮﻥ ﻣﻌﺼﻴﺔ ﺍﻟﺮﺳﻮﻝ ﻣﻊ ﻣﻌﺼﻴﺘﻪ
ﻭﻗﺎﻝ : )( ٤
{ ∩⊄⊂∪ #´‰t/r& !$pκÏù tÏ$Î#≈yz zΟ¨Ψyγy_ u‘$tΡ …çµs9 ¨βÎ*sù …ã&s!θß™u‘uρ ©!$# ÄÈ÷ètƒ tΒuρ }
)(٦
ﻭﻗﺎﻝ { ∩∈∉∪ tβθçΗxqöè? öΝà6¯=yès9 tΑθß™§9$# (#θãè‹ÏÛr&uρ } : )( ٥
{ 4 (#ρ߉tGôγs? çνθãè‹ÏÜè? βÎ)uρ }
١٤٥
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻓﻼ ﺑﺪ ﻣﻦ ﻃﺎﻋﺘﻪ ﻓﺎﻟﺬﻱ ﻳﺸﻬﺪ ﺃﻧﻪ ﺭﺳﻮﻝ ﺍﷲ ﺗﻠﺰﻣﻪ ﻃﺎﻋﺘﻪ ﻓﻴﻤﺎ ﺃﻣﺮ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ :
. )( ١
{ 4 (#θßγtFΡ$$s ù çµ÷Ψtã öΝä39pκtΞ $tΒuρ çνρä‹ã‚sù ãΑθß™§9$# ãΝä39s?#u !$tΒuρ }
ë>#x‹tã öΝåκz:ÅÁム÷ρr& îπuΖ÷FÏù öΝåκz:ŠÅÁè? βr& ÿÍνÍö∆r& ôtã tβθàÏ9$sƒä† tÏ%©!$# Í‘x‹ósuŠù=sù ﻭﻗﻮﻟﻪ} :
ﺍﻟﺜﺎﻧﻴﺔ :ﺗﺼﺪﻳﻘﻪ ﻓﻴﻤﺎ ﺃﺧﱪ ؛ ﻷﻥ ﺍﻟﺮﺳﻮﻝ ﺃﺧﱪ ﻋﻦ ﺃﻣﻮﺭ ﻛﺜﲑﺓ ﻣﻐﻴﺒﺔ ،ﺃﺧﱪ ﻋﻦ
ﺍﷲ ﻭﻋﻦ ﺍﳌﻼﺋﻜﺔ ،ﻭﺃﺧﱪ ﻋﻦ ﺃﻣﻮﺭ ﻏﺎﺋﺒﺔ ،ﻭﺃﺧﱪ ﻋﻦ ﺃﻣﻮﺭ ﻣﺴﺘﻘﺒﻠﺔ ﻣﻦ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ
ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ،ﻭﺃﺧﱪ ﻋﻦ ﺃﻣﻮﺭ ﻣﺎﺿﻴﺔ ﻋﻦ ﺃﺣﻮﺍﻝ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ،ﻓﻼ ﺑﺪ
Çtã ß,ÏÜΖtƒ $tΒuρ ﻣﻦ ﺗﺼﺪﻳﻘﻪ ﻓﻴﻤﺎ ﺃﺧﱪ ؛ ﻷﻧﻪ ﺻﺪﻕ ﻻ ﻛﺬﺏ ﻓﻴﻪ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :
ﺍﻟﺮﺳﻮﻝ ﻻ ﻳﺘﻜﻠﻢ ﻬﺑﺬﻩ ﺍﻷﺧﺒﺎﺭ ﺃﻭ ﻫﺬﻩ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ،ﻻ ﻳﺘﻜﻠﻢ ﺑﺸﻲﺀ ﻣﻦ
ﻋﻨﺪﻩ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﺇﳕﺎ ﻳﺘﻜﻠﻢ ﺑﻮﺣﻲ ﻣﻦ ﺍﷲ ﻓﺄﺧﺒﺎﺭﻩ ﺻﺪﻕ ،ﻭﻣﻦ ﱂ ﻳﺼﺪﻗﻪ
ﻓﻴﻤﺎ ﺃﺧﱪ ﻓﻠﻴﺲ ﲟﺆﻣﻦ ﻭﻻ ﺻﺎﺩﻕ ﰲ ﺷﻬﺎﺩﺗﻪ ﺃﻧﻪ ﺭﺳﻮﻝ ﺍﷲ ،ﻛﻴﻒ ﻳﺸﻬﺪ ﺃﻧﻪ ﺭﺳﻮﻝ ﺍﷲ
ﻭﻳﻜﺬﺑﻪ ﰲ ﺃﺧﺒﺎﺭﻩ ؟ ﻛﻴﻒ ﻳﺸﻬﺪ ﺃﻧﻪ ﺭﺳﻮﻝ ﺍﷲ ﻭﻻ ﻳﻄﻴﻊ ﺃﻣﺮﻩ ؟ ! .
ﺍﻟﺜﺎﻟﺜﺔ :ﺍﺟﺘﻨﺎﺏ ﻣﺎ ﻬﻧﻰ ﻋﻨﻪ ﻭﺯﺟﺮ :ﺍﺟﺘﻨﺐ ﻣﺎ ﻬﻧﺎﻙ ﻋﻨﻪ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ ؛ ﻬﻧﺎﻙ ﻋﻦ ﺃﻗﻮﺍﻝ ﻭﺃﻓﻌﺎﻝ ﻭﺻﻔﺎﺕ ﻛﺜﲑﺓ ،ﻭﻻ ﻳﻨﻬﻰ ﺇﻻ ﻋﻦ ﺷﻲﺀ ﻓﻴﻪ ﺿﺮﺭ
ﻭﻓﻴﻪ ﺷﺮ ،ﻭﻻ ﻳﺄﻣﺮ ﺇﻻ ﺑﺸﻲﺀ ﻓﻴﻪ ﺧﲑ ﻭﻓﻴﻪ ﺑﺮ ،ﻓﺈﺫﺍ ﱂ ﳚﺘﻨﺐ ﻣﺎ ﻬﻧﻰ ﻋﻨﻪ ﺭﺳﻮﻝ ﺍﷲ
ﱂ ﻳﻜﻦ ﺷﺎﻫﺪ ﺍ ﻟﻪ ﺑﺎﻟﺮﺳﺎﻟﺔ ﺑﻞ ﺻﺎﺭ ﻣﺘﻨﺎﻗﻀ ﺎ ،ﻛﻴﻒ ﻳﺸﻬﺪ ﺃﻧﻪ ﺭﺳﻮﻝ ﺍﷲ ﻭﻻ
ﳚﺘﻨﺐ ﻣﺎ ﻬﻧﺎﻩ ﻋﻨﻪ ﺍﻟﺮﺳﻮﻝ ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ :
١٤٦
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻗﺎﻝ } : ﺇﺫﺍ )( ١
{ 4 (#θßγtFΡ$$sù çµ÷Ψtã öΝä39pκtΞ $tΒuρ çνρä‹ã‚sù ãΑθß™§9$# ãΝä39s?#u !$tΒuρ }
ﻬﻧﻴﺘﻜﻢ ﻋﻦ ﺷﻲﺀ ﻓﺎﺟﺘﻨﺒﻮﻩ ،ﻭﺇﺫﺍ ﺃﻣﺮﺗﻜﻢ ﺑﺄﻣﺮ ﻓﺄﺗﻮﺍ ﻣﻨﻪ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ { ) (٣) (٢ﻓﻼ ﺑﺪ
ﻣﻦ ﺍﺟﺘﻨﺎﺏ ﻣﺎ ﻬﻧﻰ ﻋﻨﻪ .
ﺍﻟﺮﺍﺑﻌﺔ :ﺃﻥ ﻻ ﻳﻌﺒﺪ ﺍﷲ ﺇﻻ ﲟﺎ ﺷﺮﻉ :ﺗﻘﻴﺪ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﲟﺎ ﺷﺮﻋﻪ ﺍﷲ ﻟﺮﺳﻮﻟﻪ ﻓﻼ
ﺗﺄﺕ ﺑﻌﺒﺎﺩﺓ ﱂ ﻳﺸﺮﻋﻬﺎ ﺍﻟﺮﺳﻮﻝ ﻭﺇﻥ ﻛﺎﻥ ﻗﺼﺪﻩ ﺣﺴﻨﺎ ،ﻭﺇﻥ ﻛﻨﺖ ﺗﺮﻳﺪ ﺍﻷﺟﺮ ،ﻟﻜﻦ
ﻫﺬﺍ ﻋﻤﻞ ﺑﺎﻃﻞ ؛ ﻷﻧﻪ ﱂ ﻳﺄﺕ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ، ﺍﻟﻨﻴﺔ ﻻ ﺗﻜﻔﻲ ﺑﻞ ﻻ ﺑﺪ ﻣﻦ ﺍﻻﺗﺒﺎﻉ .
ﻓﺎﻟﻌﺒﺎﺩﺍﺕ ﺗﻮﻗﻴﻔﻴﺔ ﻻ ﳚﻮﺯ ﺍﻹﺗﻴﺎﻥ ﺑﻌﺒﺎﺩﺍﺕ ﱂ ﻳﺸﺮﻋﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ ﺭﺳﻮﻝ
ﺍﷲ } : ﻣﻦ ﻋﻤﻞ ﻋﻤﻼ ﻟﻴﺲ ﻋﻠﻴﻪ ﺃﻣﺮﻧﺎ ﻓﻬﻮ ﺭﺩ { ) ، (٥) (٤ﻭﻗﺎﻝ } : ﻋﻠﻴﻜﻢ
ﺑﺴﻨﱵ ﻭﺳﻨﺔ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺍﳌﻬﺪﻳﲔ ﻣﻦ ﺑﻌﺪﻱ ،ﲤﺴﻜﻮﺍ ﻬﺑﺎ ﻭﻋﻀﻮﺍ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻨﻮﺍﺟﺬ ،
ﻭﺇﻳﺎﻛﻢ ﻭﳏﺪﺛﺎﺕ ﺍﻷﻣﻮﺭ ،ﻓﺈﻥ ﻛﻞ ﳏﺪﺛﺔ ﺑﺪﻋﺔ ،ﻭﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ { ). (٧) (٦
١٤٧
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻓﺎﻹﺗﻴﺎﻥ ﺑﻌﺒﺎﺩﺓ ﱂ ﻳﺸﺮﻋﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ﺗﻌﺘﱪ ﺑﺪﻋﺔ ﻣﻨﻜﺮﺓ ﻣﻨﻬﻴﺎ ﻋﻨﻬﺎ ،ﻭﺇﻥ ﻗﺎﻝ ﻬﺑﺎ
ﻓﻼﻥ ﺃﻭ ﻓﻼﻥ ،ﺃﻭ ﻓﻌﻠﻬﺎ ﻣﻦ ﻓﻌﻠﻬﺎ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﺎ ﺩﺍﻣﺖ ﺧﺎﺭﺟﻪ ﻋﻦ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ
ﻓﺈﻬﻧﺎ ﺑﺪﻋﺔ ﻭﺿﻼﻟﺔ ،ﻓﻼ ﻳﻌﺒﺪ ﺍﷲ ﺇﻻ ﲟﺎ ﺷﺮﻉ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ ،ﻭﺍﶈﺪﺛﺎﺕ ﻭﺍﳋﺮﺍﻓﺎﺕ
ﻛﻠﻬﺎ ﻋﻤﻞ ﺑﺎﻃﻞ ﻭﻧﻘﺺ ﻭﺿﻼﻝ ﻋﻠﻰ ﻣﻦ ﺃﺗﻰ ﻬﺑﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﻳﻘﺼﺪ ﻬﺑﺎ ﺍﳋﲑ ﻭﻳﺮﻳﺪ
ﺍﻷﺟﺮ ،ﻓﺈﻥ ﺍﻟﻌﱪﺓ ﻟﻴﺴﺖ ﺑﺎﳌﻘﺎﺻﺪ ،ﻭﺇﳕﺎ ﺍﻟﻌﱪﺓ ﺑﺎﻻﺗﺒﺎﻉ ﻭﺍﻟﻄﺎﻋﺔ ﻭﺍﻻﻧﻘﻴﺎﺩ ،ﻭﻟﻮ ﻛﻨﺎ
ﺃﺣﺮﺍﺭﺍ ﻧﺄﰐ ﲟﺎ ﻧﺸﺎﺀ ﻭﻧﺴﺘﻜﺜﺮ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻣﺎ ﻧﺸﺎﺀ ﳌﺎ ﺍﺣﺘﺠﻨﺎ ﺇﱃ ﺑﻌﺜﺔ ﺍﻟﺮﺳﻮﻝ .
ﻭﻟﻜﻦ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺑﻨﺎ ﱂ ﻳﻜﻠﻨﺎ ﺇﱃ ﻋﻘﻮﻟﻨﺎ ،ﻭﱂ ﻳﻜﻠﻨﺎ ﺇﱃ ﻓﻼﻥ ﻭﻋﻼﻥ ﻣﻦ ﺍﻟﻨﺎﺱ ؛
ﻷﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻣﺮﺩﻫﺎ ﺇﱃ ﺍﻟﺸﺮﻉ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ،ﻭﻻ ﻳﻨﻔﻊ ﻣﻨﻬﺎ ﺇﻻ ﻣﺎ ﻛﺎﻥ ﻣﻮﺍﻓﻘﺎ ﳌﺎ
ﺷﺮﻋﻪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ،ﻓﻔﻲ ﻫﺬﺍ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﲨﻴﻊ ﺍﻟﺒﺪﻉ ،ﻭﻣﻦ ﺍﺑﺘﺪﻉ ﺷﻴﺌﺎ ﰲ ﺍﻟﺪﻳﻦ ﱂ ﻳﺄﺕ
ﺑﻪ ﺍﻟﺮﺳﻮﻝ ﻓﺈﻧﻪ ﱂ ﻳﺸﻬﺪ ﺃﻧﻪ ﺭﺳﻮﻝ ﺍﷲ ،ﱂ ﻳﺸﻬﺪ ﺍﻟﺸﻬﺎﺩﺓ ﺍﳊﻘﻴﻘﻴﺔ ؛ ﻷﻥ ﺍﻟﺬﻱ ﻳﺸﻬﺪ
ﺃﻧﻪ ﺭﺳﻮﻝ ﺍﷲ ﺷﻬﺎﺩﺓ ﺣﻘﻴﻘﻴﺔ ﻳﺘﻘﻴﺪ ﲟﺎ ﺷﺮﻋﻪ ،ﻭﻻ ﳛﺪﺙ ﺷﻴﺌﺎ ﻣﻦ ﻋﻨﺪﻩ ﺃﻭ ﻳﺘﺒﻊ ﺷﻴﺌﺎ
ﳏﺪﺛﺎ ﳑﻦ ﺳﺒﻘﻪ .
ﻫﺬﺍ ﻣﻌﲎ ﺷﻬﺎﺩﺓ ﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ﻟﻴﺴﺖ ﺃﻟﻔﺎﻇﺎ ﺗﻘﺎﻝ ﺑﺎﻟﻠﺴﺎﻥ ﻓﻘﻂ ﻣﻦ ﻏﲑ ﺍﻟﺘﺰﺍﻡ
ﻭﻣﻦ ﻏﲑ ﻋﻤﻞ ﻭﻣﻦ ﻏﲑ ﺗﻘﻴﺪ ﲟﺎ ﺟﺎﺀ ﺑﻪ ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ .
١٤٨
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
©!$# (#ρ߉ç6÷èu‹Ï9 ωÎ) (#ÿρâÉ∆é& !$tΒuρ ﻭﺩﻟﻴﻞ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺗﻔﺴﲑ ﺍﻟﺘﻮﺣﻴﺪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
) (٣٩ﻓﺎﻟﺼﻼﺓ ﻫﻲ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ،ﻭﺍﻟﺰﻛﺎﺓ ﻫﻲ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﻟﺚ ﻭﻫﻲ
ﻗﺮﻳﻨﺔ ﺍﻟﺼﻼﺓ ﰲ ﻛﺘﺎﺏ ﺍﷲ ،ﺍﻟﺼﻼﺓ ﻋﻤﻞ ﺑﺪﱐ ،ﻭﺍﻟﺰﻛﺎﺓ ﻋﻤﻞ ﻣﺎﱄ .
)(٢
ﳌﺎ ﻭﻗﺪ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ " ﻭﺍﷲ ﻷﻗﺎﺗﻠﻦ ﻣﻦ ﻓﺮﻕ ﺑﲔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ "
ﺍﻣﺘﻨﻊ ﺃﻧﺎﺱ ﻣﻦ ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ ﺑﻌﺪ ﻭﻓﺎﺓ ﺍﻟﺮﺳﻮﻝ ﻗﺎﺗﻠﻬﻢ ﺃﺑﻮ ﺑﻜﺮ ﻭﻗﺎﻝ " :ﻭﺍﷲ
ﻷﻗﺎﺗﻠﻦ ﻣﻦ ﻓﺮﻕ ﺑﲔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ،ﻭﺍﷲ ﻟﻮ ﻣﻨﻌﻮﱐ ﻋﻘﺎﻟﺎ -ﻭﰲ ﺭﻭﺍﻳﺔ ﻋﻨﺎﻗﺎ -ﻛﺎﻧﻮﺍ
ﻳﺆﺩﻭﻧﻪ ﻟﺮﺳﻮﻝ ﺍﷲ ﻟﻘﺎﺗﻠﺘﻬﻢ ﻋﻠﻴﻪ " .
ﻓﺎﻟﺰﻛﺎﺓ ﺣﻖ ﻭﺍﺟﺐ ﰲ ﺍﻷﻣﻮﺍﻝ ،ﻭﻫﻲ ﺭﻛﻦ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ،ﻭﻫﻲ ﻗﺮﻳﻨﺔ ﺍﻟﺼﻼﺓ
©!$# (#ρ߉ç6÷èu‹Ï9 ωÎ) (#ÿρâÉ∆é& !$tΒuρ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻵﻳﺎﺕ ﻭﻣﻨﻬﺎ ﻫﺬﻩ ﺍﻵﻳﺔ } : ﰲ ﻛﺘﺎﺏ ﺍﷲ
. (٣) { 4 nο4θx.¨“9$# (#θè?÷σãƒuρ nο4θn=¢Á9$# (#θßϑ‹É)ãƒuρ u!$xuΖãm tÏe$!$# ã&s! tÅÁÎ=øƒèΧ
{ tÏe$!$# ã&s! tÅÁÎ=øƒèΧ ©!$# (#ρ߉ç6÷èu‹Ï9 ωÎ) (#ÿρâÉ∆é& !$tΒuρ ﺩﻟﻴﻞ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺃﻭﳍﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
) (٤ﻫﺬﺍ ﻫﻮ ﺗﻔﺴﲑ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﻫﻮ ﻋﺒﺎﺩﺓ ﺍﷲ ﻣﻊ ﺍﻹﺧﻼﺹ ﻟﻪ ﻭﺗﺮﻙ ﻋﺒﺎﺩﺓ ﻣﺎ ﺳﻮﺍﻩ ،ﻓﺎﻟﺪﻳﻦ
ﺃﻱ :ﺍﻟﻌﺒﺎﺩﺓ ،ﻫﺬﺍ ﺗﻔﺴﲑ )(٥
{ tÏe$!$# ã&s! tÅÁÎ=øƒèΧ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻌﺒﺎﺩﺓ ﲟﻌﲎ ﻭﺍﺣﺪ } ،
ﺍﻟﺘﻮﺣﻴﺪ ،ﻻ ﻛﻤﺎ ﻳﻘﻮﻟﻪ ﻋﻠﻤﺎﺀ ﺍﻟﻜﻼﻡ :ﺃﻧﻪ ﺍﻹﻗﺮﺍﺭ ﺑﺄﻥ ﺍﷲ ﻫﻮ ﺍﳋﺎﻟﻖ ﺍﻟﺮﺍﺯﻕ ﺍﶈﻴﻲ ﺍﳌﻤﻴﺖ
ﻫﺬﺍ ﺗﻮﺣﻴﺪ ﺍﻟﺮﺑﻮﺑﻴﺔ ،ﻭﺍﳌﻄﻠﻮﺏ ﻫﻮ ﺗﻮﺣﻴﺪ ﺍﻷﻟﻮﻫﻴﺔ ﺍﻟﺬﻱ ﺩﻋﺖ ﺇﻟﻴﻪ ﺍﻟﺮﺳﻞ ،ﻭﻻ ﻳﺼﲑ
ﺍﳌﺴﻠﻢ ﻣﺴﻠﻤﺎ ﺇﻻ ﺇﺫﺍ ﺟﺎﺀ ﺑﻪ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﺃﻣﺎ ﻣﻦ ﺟﺎﺀ ﺑﺘﻮﺣﻴﺪ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻓﻘﻂ ﻓﻬﺬﺍ ﻟﻴﺲ ﻣﺴﻠﻤﺎ ﺑﺪﻟﻴﻞ ﺃﻥ ﺍﳌﺸﺮﻛﲔ ﻳﻌﺘﻘﺪﻭﻧﻪ
ﻭﻳﻨﻄﻘﻮﻥ ﺑﻪ ﻭﻳﻌﺘﺮﻓﻮﻥ ﺑﻪ ﻭﱂ ﻳﺪﺧﻠﻬﻢ ﰲ ﺍﻹﺳﻼﻡ ،ﻭﱂ ﳝﻨﻊ ﻣﻦ ﻗﺘﻠﻬﻢ ﻭﺳﱯ ﺃﻣﻮﺍﳍﻢ
ﺗﻮﺣﻴﺪﻫﻢ ﻫﺬﺍ ؛ ﻷﻬﻧﻢ ﻟﻴﺴﻮﺍ ﻣﻮﺣﺪﻳﻦ ﳌﺎ ﺃﺷﺮﻛﻮﺍ ﺑﺎﷲ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ،ﻫﺬﺍ ﻫﻮ ﺗﻔﺴﲑ
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ﺃﻭ ﺍﻟﺘﻮﺣﻴﺪ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻻ ﻣﻦ ﻛﺘﺎﺏ ﻓﻼﻥ ﻭﻋﻼﻥ ﻛﺘﺎﺏ " ﺍﳉﻮﻫﺮﺓ "
)(٢
ﺃﻭ ﻛﺘﺐ ﻋﻠﻤﺎﺀ ﺍﻟﻜﻼﻡ ،ﻻ ﻳﺆﺧﺬ ﺗﻔﺴﲑ ﺍﻟﺘﻮﺣﻴﺪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻛﺘﺎﺏ " ﺍﳌﻮﺍﻗﻒ "
ﻭﺇﳕﺎ ﻳﺆﺧﺬ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﻣﻦ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﻭﻣﻦ ﻛﺘﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﺍﻟﺬﻳﻦ
ﻳﺘﻤﺴﻜﻮﻥ ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ .
ﻭﺩﻟﻴﻞ ﺍﻟﺼﻼﺓ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ (٣) { nο4θn=¢Á9$# (#θßϑ‹É)ãƒuρ } :ﻭﺍﳌﻌﲎ ﺃﻥ ﻳﺄﺗﻮﺍ ﻬﺑﺎ ﻛﻤﺎ ﺃﻣﺮ
ﺍﷲ ﺑﺸﺮﻭﻃﻬﺎ ﻭﺃﺭﻛﺎﻬﻧﺎ ﻭﻭﺍﺟﺒﺎﻬﺗﺎ ،ﺃﻣﺮ ﳎﺮﺩ ﺻﻮﺭﺓ ﺍﻟﺼﻼﺓ ﻓﺈﻬﻧﺎ ﻻ ﺗﻜﻔﻲ ؛ ﻭﳍﺬﺍ ﱂ
ﻳﻘﻞ :ﻭﻳﺼﻠﻮﺍ ،ﺑﻞ ﻗﺎﻝ :ﻭﻳﻘﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ ،ﻭﻻ ﺗﻜﻮﻥ ﺍﻟﺼﻼﺓ ﻗﺎﺋﻤﺔ ﺇﻻ ﺇﺫﺍ ﺃﺗﻰ ﻬﺑﺎ ﻛﻤﺎ
ﺃﻣﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﺃﻣﺎ ﺍﻟﺬﻱ ﻳﺼﻠﻲ ﳎﺮﺩ ﺻﻮﺭﺓ ﰲ ﺃﻱ ﻭﻗﺖ ﻳﺸﺎﺀ ﺃﻭ ﺑﺪﻭﻥ ﻃﻬﺎﺭﺓ
ﻭﺑﺪﻭﻥ ﻃﻤﺄﻧﻴﻨﺔ ،ﻭﻻ ﻳﺄﰐ ﲟﺘﻄﻠﺒﺎﺕ ﺍﻟﺼﻼﺓ ،ﻫﺬﺍ ﱂ ﻳﺼﻞ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﻟﻠﻤﺴﻲﺀ ﰲ
ﺻﻼﺗﻪ ﺍﻟﺬﻱ ﻻ ﻳﻄﻤﺌﻦ ﰲ ﺻﻼﺗﻪ ﻗﺎﻝ ﻟﻪ } :ﺍﺭﺟﻊ ﻓﺼﻞ ﻓﺈﻧﻚ ﱂ ﺗﺼﻞ { ) (٥) (٤ﻟﻴﺲ
ﻣﻘﺼﻮﺩﺍ ﺻﻮﺭﺓ ﺍﻟﺼﻼﺓ ﻣﻦ ﻗﻴﺎﻡ ﻭﺭﻛﻮﻉ ﻭﺳﺠﻮﺩ ﻭﺟﻠﻮﺱ ﻓﻘﻂ ،ﻟﻴﺲ ﻫﺬﺍ ﺍﳌﻘﺼﻮﺩ ،ﺑﻞ
ﺍﳌﻘﺼﻮﺩ ﺃﻥ ﻳﺆﺗﻰ ﻬﺑﺎ ﻛﻤﺎ ﺷﺮﻉ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣﺴﺘﻮﻓﻴﺔ ﻟﻜﻞ ﻣﺘﻄﻠﺒﺎﻬﺗﺎ ﺍﻟﺸﺮﻋﻴﺔ .
) (١ﻛﺘﺎﺏ " ﺟﻮﻫﺮﺓ ﺍﻟﺘﻮﺣﻴﺪ " ﻛﺘﺎﺏ ﻳﻘﺮﺭ ﻣﺬﻫﺐ ﺍﻷﺷﺎﻋﺮﺓ ﻭﻓﻴﻪ ﳐﺎﻟﻔﺎﺕ ﻛﺜﲑﺓ ﳌﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ .
) (٢ﻛﺘﺎﺏ " ﺍﳌﻮﺍﻗﻒ ﰲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ " ﻟﻺﳚﻲ .
) (٣ﺳﻮﺭﺓ ﺍﻟﺒﻴﻨﺔ ﺁﻳﺔ . ٥ :
) (٤ﺍﻟـﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ ) ، (٧٢٤ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ ) ، (٣٩٧ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ ) ، (٣٠٣ﺍﻟﻨﺴﺎﺋﻲ ﺍﻻﻓﺘﺘﺎﺡ ) ، (٨٨٤ﺃﺑﻮ
ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ ) ، (٨٥٦ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ ) ، (١٠٦٠ﺃﲪﺪ ). (٤٣٧/٢
) (٥ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) (٧٥٧ﻭﻣﺴﻠﻢ ) (٣٩٧ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﺃﻱ :ﻳﺪﻓﻌﻮﺍ ﺍﻟﺰﻛﺎﺓ )(١
{ 4 nο4θx.¨“9$# (#θè?÷σãƒuρ ﰒ ﺫﻛﺮ ﺩﻟﻴﻞ ﺍﻟﺰﻛﺎﺓ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ } :
. )(٢
{ ∩∉⊃∪ ÒΟ‹Å6ym íΟŠÎ=tæ ª!$#uρ 3 «!$# š∅ÏiΒ ZπŸÒƒÌsù ( È≅‹Î6¡¡9$#
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ÏΒ šÏ%©!$# ’n?tã |=ÏGä. $yϑx. ãΠ$u‹Å_Á9$# ãΝà6ø‹n=tæ |=ÏGä. (#θãΖtΒ#u tÏ%©!$# $y㕃r'¯≈tƒ ﻭﺩﻟﻴﻞ ﺍﻟﺼﻴﺎﻡ } :
ﻳﻌﲏ ﻓﺮﺽ ﻋﻠﻴﻜﻢ ﺍﻟﻘﺘﺎﻝ ،ﻓﺎﻟﻜﺘﺐ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻣﻌﻨﺎﻩ ﺍﻟﻔﺮﺽ . )(٣
{ ãΑ$tFÉ)ø9$# ãΝà6ø‹n=tæ
} (٤) { öΝà6Î=ö7s% ÏΒ šÏ%©!$# ’n?tã |=ÏGä. $yϑx.ﺃﻱ :ﻛﻤﺎ ﻓﺮﺽ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ
ﻣﻦ ﺍﻷﻣﻢ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﻴﺎﻡ ﻛﺎﻥ ﻣﻌﺮﻭﻓﺎ ﻋﻨﺪ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﻭﰲ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﻘﺪﳝﺔ ،ﻭﱂ
ﲣﺘﺺ ﺑﻪ ﺷﺮﻳﻌﺔ ﳏﻤﺪ .
ﻭﺍﻟﻨﻔﺲ ﻗﺪ ﺗﺘﺜﺎﻗﻞ ﺍﻟﺼﻴﺎﻡ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﻛﺒﺢ ﲨﺎﺣﻬﺎ ﻭﻣﻨﻌﻬﺎ ﻣﻦ ﺍﻟﺸﻬﻮﺍﺕ ،ﻭﺍﷲ ﺟﻞ
ﻭﻋﻼ ﺑﲔ ﺃﻧﻪ ﺳﻨﺘﻪ ﰲ ﺧﻠﻘﻪ ،ﻭﺃﻧﻪ ﻋﻠﻰ ﲨﻴﻊ ﺍﻷﻣﻢ ،ﺣﱴ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻛﺎﻥ ﺍﻟﺼﻴﺎﻡ
ﻣﻌﺮﻭﻓﺎ ،ﻛﺎﻧﻮﺍ ﻳﺼﻮﻣﻮﻥ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ .
ﻫﺬﺍ ﺑﻴﺎﻥ ﻟﻠﺤﻜﻤﺔ ﻣﻦ ﺍﻟﺼﻴﺎﻡ ،ﻓﻠﻌﻠﻜﻢ ﺗﺘﻘﻮﻥ :ﺑﻴﺎﻥ )(٥
{ ∩⊄⊇∪ tβθà)−Gs? öΝä3ª=yès9 }
ﻟﻠﺤﻜﻤﺔ ﰲ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺼﻴﺎﻡ ،ﻭﻫﻮ ﺃﻧﻪ ﻳﺴﺒﺐ ﺍﻟﺘﻘﻮﻯ ؛ ﻷﻥ ﺍﻟﺼﻴﺎﻡ ﻳﺘﺮﻙ ﺑﻪ ﺍﻹﻧﺴﺎﻥ
ﻣﺄﻟﻮﻓﺎﺗﻪ ﻭﺷﻬﻮﺍﺗﻪ ﻭﻣﺮﻏﻮﺑﺎﺗﻪ ﺗﻘﺮﺑﺎ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﻴﻜﺴﺒﻪ ﺍﻟﺘﻘﻮﻯ ،ﻛﻤﺎ ﺃﻧﻪ ﻳﻜﺴﺮ
ﺃﻳﻀﺎ ﺷﻬﻮﺓ ﺍﻟﻨﻔﺲ ﻭﺣﺪﻬﺗﺎ ؛ ﻷﻥ ﺍﻟﺸﻴﻄﺎﻥ ﳚﺮﻱ ﻣﻦ ﺍﺑﻦ ﺁﺩﻡ ﳎﺮﻯ ﺍﻟﺪﻡ ،ﻓﻤﻊ ﺗﻨﺎﻭﻝ
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﺍﻟﺸﻬﻮﺍﺕ ﻳﺘﺴﻠﻂ ﺍﻟﺸﻴﻄﺎﻥ ،ﻭﻣﻊ ﺗﺮﻙ ﺍﻟﺸﻬﻮﺍﺕ ﻳﻀﻌﻒ ﳎﺮﻯ ﺍﻟﺪﻡ ﻓﻴﻄﺮﺩ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻦ
ﺍﳌﺴﻠﻢ ،ﻓﻔﻲ ﺍﻟﺼﻴﺎﻡ ﺣﺼﻮﻝ ﺍﻟﺘﻘﻮﻯ ﺍﻟﱵ ﻫﻲ ﲨﺎﻉ ﺍﳋﲑ ﻛﻠﻪ .
ﻓﻬﺬﻩ ﻓﺎﺋﺪﺓ ﺍﻟﺼﻴﺎﻡ ﺃﻧﻪ ﻳﺴﺒﺐ ﺍﻟﺘﻘﻮﻯ ،ﺗﻘﻮﻯ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﺍﺗﻘﺎﺀ ﺍﶈﺎﺭﻡ
ﻭﺍﻟﺸﻬﻮﺍﺕ ﺍﶈﺮﻣﺔ ؛ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺗﺮﻙ ﺍﳌﺒﺎﺣﺎﺕ ﻃﺎﻋﺔ ﷲ ﻛﺎﻥ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ ﺃﻥ ﻳﺘﺮﻙ
ﺍﶈﺮﻣﺎﺕ ،ﺍﻟﺼﻴﺎﻡ ﻳﺪﺭﺑﻪ ﻋﻠﻰ ﲡﻨﺐ ﺍﳊﺮﺍﻡ ،ﻭﻳﺪﺭﺑﻪ ﻋﻠﻰ ﺍﻟﺘﻤﻜﻦ ﻣﻦ ﻧﻔﺴﻪ ﺍﻷﻣﺎﺭﺓ
ﺑﺎﻟﺴﻮﺀ ،ﻭﻳﻄﺮﺩ ﻋﻨﻪ ﺍﻟﺸﻴﻄﺎﻥ ،ﻭﻳﻠﲔ ﻗﻠﺒﻪ ﻟﻠﻄﺎﻋﺔ ،ﻭﻟﺬﻟﻚ ﲡﺪ ﺍﻟﺼﺎﺋﻢ ﺃﻗﺮﺏ ﺇﱃ ﺍﳋﲑ
ﻣﻦ ﺍﳌﻔﻄﺮ ،ﲡﺪﻩ ﳛﺮﺹ ﻋﻠﻰ ﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ﻭﻋﻠﻰ ﺍﻟﺼﻼﺓ ،ﻭﻳﺬﻫﺐ ﺇﱃ ﺍﳌﺴﺠﺪ ﻣﺒﻜﺮﺍ ،
ﺍﻟﺼﻴﺎﻡ ﻟﻴﻨﻪ ﻟﻠﻄﺎﻋﺔ ﻭﻫﺬﺑﻪ ،ﻛﻞ ﻫﺬﺍ ﺩﺍﺧﻞ ﰲ ﻗﻮﻟﻪ . (١) { ∩⊄⊇∪ tβθà)−Gs? öΝä3ª=yès9 } :
ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﻓﺮﺿﻴﺔ )( ٢
{ ãΠ$u‹Å_Á9$# ãΝà6ø‹n=tæ |=ÏGä. ﻓﺎﻟﺸﺎﻫﺪ ﻣﻦ ﺍﻵﻳﺔ ﻗﻮﻟﻪ } :
töꤶ9$# ãΝä3ΨÏΒ y‰Íκy− yϑsù ﳎﻤﻞ ﻓﺴﺮﻩ ﺑﻘﻮﻟﻪ} : )( ٤
{ ãΠ$u‹Å_Á9$# ãΝà6ø‹n=tæ |=ÏGä. }
. ( ٥) { ( ç µ ô ϑ Ý Á u Š ù = s ù
١٥٣
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
©!$# ¨βÎ*sù txx. tΒuρ 4 Wξ‹Î6y™ ϵø‹s9Î) tí$sÜtGó™$# ÇtΒ ÏMøt7ø9$# kÏm Ĩ$¨Ζ9$# ’n?tã ¬!uρ ﻭﺩﻟﻴﻞ ﺍﳊﺞ } :
) (٤١ﺍﺩﻋﻰ ﺍﻟﻴﻬﻮﺩ ﺃﻬﻧﻢ ﻣﺴﻠﻤﻮﻥ ،ﻭﺃﻬﻧﻢ ﻋﻠﻰ ﺩﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ ،ﻓﺎﻣﺘﺤﻨﻬﻢ ﺍﷲ ﺟﻞ ﻭﻋﻼ
©!$# ¨βÎ*sù txx. tΒuρ 4 Wξ‹Î6y™ ϵø‹s9Î) tí$sÜtGó™$# ÇtΒ ÏMøt7ø9$# kÏm Ĩ$¨Ζ9$# ’n?tã ¬!uρ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﻗﺎﻝ } :
، (٢) { ∩∠∪ tÏϑn=≈yèø9$# Çtã ;Í_xîﻓﺈﻥ ﻛﻨﺘﻢ ﻣﺴﻠﻤﲔ ﻓﺤﺠﻮﺍ ؛ ﻷﻥ ﺍﷲ ﻓﺮﺽ ﺣﺞ ﺍﻟﺒﻴﺖ ﻋﻠﻰ
ﺍﳌﺴﻠﻤﲔ ،ﻓﺈﺫﺍ ﱂ ﲢﺠﻮﺍ ﻭﺃﺑﻴﺘﻢ ﺍﳊﺞ ﻓﻬﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻜﻢ ﻟﺴﺘﻢ ﻣﺴﻠﻤﲔ ،ﻭﻟﺴﺘﻢ ﻋﻠﻰ
ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ } . (٣) { ∩∠∪ tÏϑn=≈yèø9$# Çtã ;Í_xî ©!$# ¨βÎ*sù txx. tΒuρ
ﻭﷲ :ﺃﻱ ،ﻫﺬﺍ ﻓﺮﺽ ﻭﺣﻖ ﻭﻭﺍﺟﺐ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﻨﺎﺱ .
ﺣﺞ :ﻣﻌﻨﺎﻩ ﰲ ﺍﻟﻠﻐﺔ :ﺍﻟﻘﺼﺪ .
ﺍﳊﺞ ﺷﺮﻋﺎ :ﻗﺼﺪ ﺍﻟﻜﻌﺒﺔ ﺍﳌﺸﺮﻓﺔ ﻭﺍﳌﺸﺎﻋﺮ ﺍﳌﻘﺪﺳﺔ ﰲ ﻭﻗﺖ ﳐﺼﻮﺹ ﻷﺩﺍﺀ ﻋﺒﺎﺩﺍﺕ
ﳐﺼﻮﺻﺔ ،ﻭﻫﻲ ﻣﻨﺎﺳﻚ ﺍﳊﺞ .
ﺣﺞ ﺍﻟﺒﻴﺖ :ﺃﻱ ،ﺍﻟﻜﻌﺒﺔ ،ﻭﻣﺎ ﺣﻮﳍﺎ ﻣﻦ ﺍﳌﺸﺎﻋﺮ ﺗﺎﺑﻊ ﳍﺎ .
ﻣﻦ ﺍﺳﺘﻄﺎﻉ ﺇﻟﻴﻪ ﺳﺒﻴﻼ :ﻫﺬﺍ ﺑﻴﺎﻥ ﺷﺮﻁ ﺍﻟﻮﺟﻮﺏ ،ﻭﻫﻮ ﺍﻻﺳﺘﻄﺎﻋﺔ ﺍﻟﺒﺪﻧﻴﺔ
ﻭﺍﻻﺳﺘﻄﺎﻋﺔ ﺍﳌﺎﻟﻴﺔ ،ﺍﻻﺳﺘﻄﺎﻋﺔ ﺍﻟﺒﺪﻧﻴﺔ ﺑﺄﻥ ﻳﻜﻮﻥ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺍﳌﺸﻲ ﻭﺍﻟﺮﻛﻮﺏ ﻭﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ
ﺑﻠﺪﻩ ﺇﱃ ﻣﻜﺔ ﰲ ﺃﻱ ﻣﻜﺎﻥ ﻣﻦ ﺍﻷﺭﺽ ،ﻫﺬﻩ ﺍﻟﺒﺪﻧﻴﺔ ،ﳜﺮﺝ ﺍﻟﻌﺎﺟﺰ ﻋﺠﺰﺍ ﻣﺴﺘﻤﺮﺍ
ﻛﺎﳌﺮﻳﺾ ﻣﺮﺿﺎ ﻣﺰﻣﻨﺎ ﻭﺍﻟﻜﺒﲑ ﺍﳍﺮﻡ ،ﻓﻬﺬﺍ ﻟﻴﺲ ﻋﻨﺪﻩ ﺍﺳﺘﻄﺎﻋﺔ ﺑﺪﻧﻴﺔ ،ﻓﺈﻥ ﻛﺎﻧﺖ ﻋﻨﺪﻩ
ﺍﺳﺘﻄﺎﻋﺔ ﻣﺎﻟﻴﺔ ﻓﺈﻧﻪ ﻳﻨﻴﺐ ﻣﻦ ﳛﺞ ﻋﻪ ﺣﺠﺔ ﺍﻹﺳﻼﻡ .
ﺃﻣﺎ ﺍﻻﺳﺘﻄﺎﻋﺔ ﺍﳌﺎﻟﻴﺔ ﻓﻬﻲ ﺗﻮﻓﺮ ﺍﳌﺮﻛﺐ ﺍﻟﺬﻱ ﻳﻨﻘﻠﻪ ،ﺍﻟﺮﺍﺣﻠﺔ ﺃﻭ ﺍﻟﺴﻴﺎﺭﺓ ﺃﻭ ﺍﻟﻄﻴﺎﺭﺓ ﺃﻭ
ﺍﻟﺒﺎﺧﺮﺓ ،ﻛﻞ ﻭﻗﺖ ﲝﺴﺒﻪ ،ﻭﻳﻜﻮﻥ ﻋﻨﺪﻩ ﻣﺎﻝ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻮﻓﺮ ﻟﻪ ﺍﳌﺮﻛﺐ ﺍﻟﺬﻱ ﳝﺘﻄﻴﻪ
ﻷﺩﺍﺀ ﺍﳊﺞ ،ﻭﺃﻳﻀﺎ ﺍﻟﺰﺍﺩ ﻳﻜﻮﻥ ﻋﻨﺪﻩ ﺯﺍﺩ ﻭﻧﻔﻘﺔ ﻟﻪ ﰲ ﺍﻟﺴﻔﺮ ﺫﻫﺎﺑﺎ ﻭﺇﻳﺎﺑﺎ ،ﻭﳌﻦ ﳝﻮﻬﻧﻢ
١٥٤
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻳﻜﻮﻥ ﻋﻨﺪﻫﻢ ﻛﻔﺎﻳﺘﻬﻢ ﺇﱃ ﺃﻥ ﻳﺮﺟﻊ ﺇﻟﻴﻬﻢ ،ﻓﺎﻟﺰﺍﺩ ﻣﻌﻨﺎﻩ ﺃﻥ ﻳﻜﻮﻥ ﻋﻨﺪﻩ ﻣﺎ ﻳﻜﻔﻴﻪ ﰲ
ﺳﻔﺮﻩ ،ﻭﻳﻜﻔﻲ ﻣﻦ ﳝﻮﻥ ﻣﻦ ﺃﻭﻻﺩﻩ ﻭﻭﺍﻟﺪﻳﻪ ﻭﺯﻭﺟﺘﻪ ،ﻭﻛﻞ ﻣﻦ ﺗﻠﺰﻣﻪ ﻧﻔﻘﺘﻪ ،ﻳﺆﻣﻦ ﳍﻢ
ﻣﺎ ﻳﻜﻔﻴﻬﻢ ﺣﱴ ﻳﺮﺟﻊ ﺇﻟﻴﻬﻢ ﺑﻌﺪ ﺗﺄﻣﲔ ﺳﺪﺍﺩ ﺍﻟﺪﻳﻮﻥ ﺇﻥ ﻛﺎﻥ ﻋﻠﻴﻪ ﺩﻳﻮﻥ ،ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳌﺎﻝ
ﻓﺎﺿﻼ ﺑﻌﺪ ﺳﺪﺍﺩ ﺍﻟﺪﻳﻮﻥ .
)(١
ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻓﺈﺫﺍ ﺗﻮﻓﺮ ﻫﺬﺍ ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺒﻴﻞ " ،ﺍﻟﺰﺍﺩ ﻭﺍﻟﺮﺍﺣﻠﺔ "
ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ .
ﻭﻣﻦ ﱂ ﻳﺴﺘﻄﻊ :ﺃﻱ ،ﻣﻦ ﻟﻴﺲ ﻋﻨﺪﻩ ﺯﺍﺩ ﻭﻻ ﺭﺍﺣﻠﺔ ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺣﺞ ؛ ﻷﻧﻪ ﻏﲑ
ﻣﺴﺘﻄﻴﻊ ،ﻓﺸﺮﻁ ﻭﺟﻮﺏ ﺍﳊﺞ ﻫﻮ ﺍﻻﺳﺘﻄﺎﻋﺔ .
ﻭﳌﺎ ﻛﺎﻥ ﺍﳊﺞ ﻳﺆﺗﻰ ﺇﻟﻴﻪ ﻣﻦ ﺑﻌﻴﺪ ﻣﻦ ﻛﻞ ﺃﻗﻄﺎﺭ ﺍﻷﺭﺽ ،ﻣﻦ ﻛﻞ ﻓﺞ ﻋﻤﻴﻖ ،ﻭﳛﺘﺎﺝ
ﺇﱃ ﻣﺆﻧﺔ ،ﻭﻓﻴﻪ ﻣﺸﻘﺔ ﻭﺗﻌﺐ ،ﻭﻗﺪ ﳛﺼﻞ ﻓﻴﻪ ﺃﺧﻄﺎﺭ ،ﻓﻤﻦ ﺭﲪﺔ ﺍﷲ ﺃﻥ ﺟﻌﻠﻪ ﰲ ﺍﻟﻌﻤﺮ
ﻣﺮﺓ ﻭﺍﺣﺪﺓ ،ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻴﻬﺎ ﻓﻬﻮ ﺗﻄﻮﻉ ،ﻫﺬﺍ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺣﻴﺚ ﱂ ﻳﻮﺟﺒﻪ
ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﻛﻞ ﺳﻨﺔ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ } : ﺇﻥ ﺍﷲ ﻓﺮﺽ ﻋﻠﻴﻜﻢ ﺍﳊﺞ ﻓﺤﺠﻮﺍ ،ﻗﺎﻝ
ﺍﻷﻗﺮﻉ ﺑﻦ ﺣﺎﺑﺲ ﺃﻛﻞ ﺳﻨﺔ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ؟ ﻓﺴﻜﺖ ﻋﻨﻪ ﺍﻟﺮﺳﻮﻝ ﰒ ﺃﻋﺎﺩ ﺍﻟﺴﺆﺍﻝ ،
ﻓﺴﻜﺖ ﻋﻨﻪ ﺍﻟﻨﱯ ﰒ ﺃﻋﺎﺩ ﺍﻟﺴﺆﺍﻝ ،ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﻟﻮ ﻗﻠﺖ ﻧﻌﻢ ﻟﻮﺟﺒﺖ ،ﻭﳌﺎ
ﺍﺳﺘﻄﻌﺘﻢ ،ﺍﳊﺞ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ،ﻓﻤﺎ ﺯﺍﺩ ﻓﻬﻮ ﺗﻄﻮﻉ { ) (٣) (٢ﻫﺬﺍ ﻣﻦ ﺭﲪﺔ ﺍﷲ .
) (١ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ ) ، ( ٨١٣ﻭﺍﺑﻦ ﻣﺎﺟﻪ ) ( ٢٨٩٦ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ،ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﻪ
) ( ٢٨٩٧ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ .
) (٢ﻣﺴﻠﻢ ﺍﳊﺞ ) ، (١٣٣٧ﺍﻟﻨﺴﺎﺋﻲ ﻣﻨﺎﺳﻚ ﺍﳊﺞ ) ، (٢٦١٩ﺃﲪﺪ ). (٥٠٨/٢
) (٣ﺃﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ " ﺍﳌﺴﻨﺪ " ، ( ٢٣٠٤ ) ١٥١/٤ﻭﺃﺑﻮ ﺩﺍﻭﺩ ) ، ( ١٧٢١ﻭﺍﻟﻨﺴﺎﺋﻲ ١١١/٥ﻣﻦ ﺣﺪﻳﺚ
ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ .
١٥٥
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ (١) { ∩∠∪ tÏϑn=≈yèø9$# Çtã ;Í_xî ©!$# ¨βÎ*sù txx. tΒuρ } :ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻣﻦ
ﺍﻣﺘﻨﻊ ﻋﻦ ﺍﳊﺞ ﻭﻫﻮ ﻳﻘﺪﺭ ﻭﱂ ﳛﺞ ﻓﺈﻧﻪ ﻛﺎﻓﺮ ؛ ﻷﻥ ﺍﷲ ﻗﺎﻝ ) :ﻭﻣﻦ ﻛﻔﺮ ( ،ﺃﻱ :ﻣﻦ
ﺃﰉ ﺃﻥ ﳛﺞ ﻭﻫﻮ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﳊﺞ ،ﻓﺈﻥ ﻫﺬﺍ ﻛﻔﺮ ،ﻗﺪ ﻳﻜﻮﻥ ﻛﻔﺮﺍ ﺃﺻﻐﺮ ،ﻓﻤﻦ ﺗﺮﻛﻪ
ﺟﺎﺣﺪﺍ ﻟﻮﺟﻮﺑﻪ ﻫﺬﺍ ﻛﻔﺮ ﺃﻛﱪ ﺑﺈﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ ،ﺃﻣﺎ ﻣﻦ ﺍﻋﺘﺮﻑ ﺑﻮﺟﻮﺑﻪ ﻭﺗﺮﻛﻪ ﺗﻜﺎﺳﻼ
ﻓﻬﺬﺍ ﻛﻔﺮ ﺃﺻﻐﺮ ،ﻭﻟﻜﻦ ﺇﺫﺍ ﺗﻮﰲ ﻭﻛﺎﻥ ﻟﻪ ﻣﺎﻝ ﻓﺈﻧﻪ ﳛﺞ ﻣﻦ ﺗﺮﻛﺘﻪ ؛ ﻷﻧﻪ ﺩﻳﻦ ﻋﻠﻴﻪ ﷲ
ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﻓﻴﻬﺎ ﻭﺟﻮﺏ ﺍﳊﺞ ،ﻭﻫﻮ ﺭﻛﻦ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ،ﻭﺑﲔ ﺍﻟﺮﺳﻮﻝ ﺃﻧﻪ
ﺭﻛﻦ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﰲ ﺣﺪﻳﺚ ﺟﱪﻳﻞ ) (٢ﻭﰲ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ). (٣
ﻭﻗﺪ ﻓﺮﺽ ﺍﳊﺞ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻋﻠﻰ ﻗﻮﻝ ،ﻭﱂ ﳛﺞ ﺍﻟﻨﱯ ﰲ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ،ﻭﺇﳕﺎ
ﺣﺞ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﱵ ﺑﻌﺪﻫﺎ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﻌﺎﺷﺮﺓ ،ﳌﺎﺫﺍ ؟ ﻷﻧﻪ } : ﺃﺭﺳﻞ ﻋﻠﻴﺎ ﻳﻨﺎﺩﻱ ﰲ
)(٥) (٤
ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﻮﺳﻢ :ﺃﻥ ﻻ ﳛﺞ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻌﺎﻡ ﻣﺸﺮﻙ ،ﻭﻻ ﻳﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ ﻋﺮﻳﺎﻥ {
ﻓﻠﻤﺎ ﻣﻨﻊ ﺍﳌﺸﺮﻛﻮﻥ ﻭﺍﻟﻌﺮﺍﺓ ﻣﻦ ﺍﳊﺞ ﰲ ﺍﻟﻌﺎﻡ ﺍﻟﻌﺎﺷﺮ ﺣﺞ ﺍﻟﻨﱯ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻭﺃﻣﺎ ﺍﻹﳝﺎﻥ ﰲ ﺍﻟﺸﺮﻉ :ﻓﻬﻮ ﻛﻤﺎ ﻓﺴﺮﻩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ :ﻗﻮﻝ ﺑﺎﻟﻠﺴﺎﻥ ،ﻭﺍﻋﺘﻘﺎﺩ
ﺑﺎﻟﻘﻠﺐ ،ﻭﻋﻤﻞ ﺑﺎﳉﻮﺍﺭﺡ ،ﻳﺰﻳﺪ ﺑﺎﻟﻄﺎﻋﺔ ،ﻭﻳﻨﻘﺺ ﺑﺎﳌﻌﺼﻴﺔ .
ﻭﻫﻮ ﻬﺑﺬﺍ ﺍﻟﺘﻔﺴﲑ ﻳﻜﻮﻥ ﺣﻘﻴﻘﺔ ﺷﺮﻋﻴﺔ ؛ ﻷﻥ ﺍﳊﻘﺎﺋﻖ ﺛﻼﺙ :ﺣﻘﻴﻘﺔ ﻟﻐﻮﻳﺔ ،ﻭﺣﻘﻴﻘﺔ
ﺷﺮﻋﻴﺔ ،ﻭﺣﻘﻴﻘﺔ ﻋﺮﻓﻴﺔ .
ﻓﺘﻔﺴﲑ ﺍﻹﳝﺎﻥ ﻬﺑﺬﺍ ﺍﻟﺘﻔﺴﲑ ﻫﻮ ﺣﻘﻴﻘﺔ ﺷﺮﻋﻴﺔ ،ﻓﺎﻹﳝﺎﻥ ﻧﻘﻞ ﻣﻦ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ ﺇﱃ ﺍﳌﻌﲎ
ﺍﻟﺸﺮﻋﻲ .
ﻓﺎﻹﳝﺎﻥ :ﻗﻮﻝ ﺑﺎﻟﻠﺴﺎﻥ ،ﻻ ﺑﺪ ﻣﻦ ﺍﻟﻨﻄﻖ ﻭﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﻟﻠﺴﺎﻥ ،ﻭﺍﻋﺘﻘﺎﺩ ﺑﺎﻟﻘﻠﺐ ،
ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﻳﻨﻄﻖ ﺑﻪ ﺑﻠﺴﺎﻧﻪ ﻣﻌﺘﻘﺪﺍ ﻟﻪ ﺑﻘﻠﺒﻪ ،ﻭﺇﻻ ﻛﺎﻥ ﻣﺜﻞ ﺇﳝﺎﻥ ﺍﳌﻨﺎﻓﻘﲔ
. )( ٢
{ 4 öΝÎγÎ/θè=è% ’Îû }§øŠ s9 $¨Β ΟÎγÏFo ΨÅ¡ø9r'Î/ tβθä9θà)tƒ ﺍﻟﺬﻳﻦ } :
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻭﻻ ﻳﻜﻔﻲ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻠﺴﺎﻥ ﻭﺍﻻﻋﺘﻘﺎﺩ ﺑﺎﻟﻘﻠﺐ ،ﺑﻞ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﻌﻤﻞ ﺑﺎﳉﻮﺍﺭﺡ ﺃﻳﻀﺎ ،ﻻ
ﺑﺪ ﻣﻦ ﺃﺩﺍﺀ ﺍﻟﻔﺮﺍﺋﺾ ،ﻭﲡﻨﺐ ﺍﶈﺮﻣﺎﺕ ،ﻓﻴﻔﻌﻞ ﺍﻟﻄﺎﻋﺎﺕ ،ﻭﻳﺘﺠﻨﺐ ﺍﶈﺮﻣﺎﺕ ،ﻛﻞ ﻫﺬﺍ
ﻣﻦ ﺍﻹﳝﺎﻥ ،ﻭﻫﻮ ﻬﺑﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻳﺸﻤﻞ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ،ﻟﻜﻦ ﻫﺬﻩ ﺍﻟﻄﺎﻋﺎﺕ ﻭﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﻜﺜﲑﺓ
ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﺟﺰﺀ ﻣﻦ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ ﻟﻺﳝﺎﻥ ،ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﻜﻤﻼﺕ ﻟﻺﳝﺎﻥ .
ﻭﺍﻹﳝﺎﻥ ﻟﻪ ﺃﺭﻛﺎﻥ ﻭﻟﻪ ﺷﻌﺐ ،ﻭﻗﺪ ﺑﻴﻨﻬﺎ ﺍﻟﻨﱯ ﰲ ﺣﺪﻳﺜﲔ ،ﺑﲔ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﰲ
ﺣﺪﻳﺚ ﺟﱪﻳﻞ ،ﻭﺑﲔ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﰲ ﺣﺪﻳﺚ } :ﺍﻹﳝﺎﻥ ﺑﻀﻊ ﻭﺳﺒﻌﻮﻥ ﺷﻌﺒﺔ { )، (١
ﻭﻫﺬﺍ ﻳﺄﰐ ﺇﻥ ﺷﺎﺀ ﺍﷲ .
ﻭﺍﻹﳝﺎﻥ ﻭﺍﻹﺳﻼﻡ ﺇﺫﺍ ﺫﻛﺮﺍ ﲨﻴﻌﺎ ﺻﺎﺭ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻌﲎ ،ﻭﺇﺫﺍ ﺫﻛﺮ ﻣﻨﻬﻤﺎ ﻭﺍﺣﺪ ﻓﻘﻂ
ﺩﺧﻞ ﰲ ﺍﻵﺧﺮ ،ﻓﺈﺫﺍ ﺫﻛﺮﺍ ﲨﻴﻌﺎ ﻓﺴﺮ ﺍﻹﺳﻼﻡ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ،ﻭﻫﻲ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ
ﺍﳋﻤﺴﺔ ،ﻭﻓﺴﺮ ﺍﻹﳝﺎﻥ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺒﺎﻃﻨﺔ ،ﻭﻫﻲ ﺍﻷﺭﻛﺎﻥ ﺍﻟﺴﺘﺔ ،ﻭﳏﻠﻬﺎ ﺍﻟﻘﻠﺐ ،ﻭﻻ ﺑﺪ
ﻣﻦ ﺍﺟﺘﻤﺎﻋﻬﺎ ﰲ ﺍﳌﺴﻠﻢ ،ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﻠﻤﺎ ﻣﺆﻣﻨﺎ ،ﻳﻘﻴﻢ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ،ﻭﻳﻘﻴﻢ
ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ،ﻻ ﺑﺪ ﻣﻦ ﺍﺟﺘﻤﺎﻋﻬﺎ .
، )( ٢
} :ﺍﻹﳝﺎﻥ ﺑﻀﻊ ﻭﺳﺒﻌﻮﻥ ﺷﻌﺒﺔ ،ﺃﻭ ﺑﻀﻊ ﻭﺳﺘﻮﻥ ﺷﻌﺒﺔ { ﻗﺎﻝ
ﺭﻭﺍﻳﺘﺎﻥ ). (٣
ﻗﻮﻟﻪ :ﺑﻀﻊ :ﺍﻟﺒﻀﻊ ﻫﻮ ﻣﺎ ﺑﲔ ﺍﻟﺜﻼﺛﺔ ﺇﱃ ﺍﻟﺘﺴﻌﺔ ،ﻓﺈﺫﺍ ﻗﻴﻞ :ﺑﻀﻌﺔ ﻋﺸﺮ :ﻫﻮ ﻣﺎ
ﺑﲔ ﺛﻼﺛﺔ ﻋﺸﺮ ﺇﱃ ﺗﺴﻌﺔ ﻋﺸﺮ ،ﻭﺇﺫﺍ ﻗﻴﻞ :ﺑﻀﻊ ﻓﻘﻂ ﻓﻬﻮ ﻣﺎ ﺑﲔ ﺍﻟﺜﻼﺛﺔ ﺇﱃ ﺍﻟﺘﺴﻌﺔ .
ﻗﻮﻟﻪ :ﺷﻌﺒﺔ :ﺍﻟﺸﻌﺒﺔ ﻫﻲ ﺍﻟﻘﻄﻌﺔ ﻣﻦ ﺍﻟﺸﻲﺀ ،ﺃﻱ :ﺃﻥ ﺍﻷﺭﻛﺎﻥ ﺑﻀﻊ ﻭﺳﺒﻌﻮﻥ ﻗﻄﻌﺔ
ﺃﻭ ﺟﺰﺀﺍ .
) (١ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﳝﺎﻥ ) ، (٩ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٣٥ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦١٤ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ )، (٥٠٠٥
ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٧٦ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٥٧ﺃﲪﺪ ). (٤١٤/٢
) (٢ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﳝﺎﻥ ) ، (٩ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٣٥ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦١٤ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ )، (٥٠٠٥
ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٧٦ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٥٧ﺃﲪﺪ ). (٤١٤/٢
) (٣ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ( ٩ﺑﻠﻔﻆ ) :ﻭﺳﺘﻮﻥ ( ،ﻭﻣﺴﻠﻢ ) ( ٣٥ﺑﺮﻭﺍﻳﺘﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻗﻮﻟﻪ :ﺃﻋﻼﻫﺎ :ﺃﻱ :ﺃﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﻌﺐ ﻗﻮﻝ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻓﻬﻲ ﺭﺃﺱ ﺍﻹﺳﻼﻡ ،
ﻭﺭﺃﺱ ﺍﻹﳝﺎﻥ ،ﻭﻫﻲ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ،ﻭﻫﻲ ﻣﺪﺧﻞ ﺍﻟﺪﻳﻦ .
ﻗﻮﻟﻪ :ﺃﺩﻧﺎﻫﺎ ﺃﻱ :ﺁﺧﺮﻫﺎ ﻭﺃﻗﻠﻬﺎ .
ﻗﻮﻟﻪ :ﺇﻣﺎﻃﺔ ﺍﻷﺫﻯ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﺃﻱ :ﺇﺯﺍﻟﺔ ﺍﻷﺫﻯ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺴﻠﻮﻙ ،ﻭﺍﻷﺫﻯ ﻛﻞ
ﻣﺎ ﻳﺆﺫﻱ ﺍﻟﻨﺎﺱ ﻣﻦ ﺷﻮﻙ ﺃﻭ ﺣﺠﺮ ﺃﻭ ﻗﺎﺫﻭﺭﺍﺕ ﺃﻭ ﳐﻠﻔﺎﺕ ،ﻛﻞ ﻣﺎ ﻳﺆﺫﻱ ﺍﻟﻨﺎﺱ ﰲ
ﻃﺮﻳﻘﻬﻢ ،ﻭﻭﺿﻊ ﺍﻷﺫﻯ ﰲ ﺍﻟﻄﺮﻳﻖ ﳏﺮﻡ ؛ ﻷﻥ ﺍﻟﻄﺮﻳﻖ ﻟﻠﻤﺎﺭﺓ ،ﻓﺎﻷﺫﻯ ﻳﻌﻄﻞ ﺍﳌﺎﺭﺓ ،ﺃﻭ
ﻳﻌﺮﺿﻬﻢ ﻟﻠﺨﻄﺮ ،ﻣﺜﻞ ﺃﻥ ﻳﻮﻗﻒ ﺳﻴﺎﺭﺗﻪ ﰲ ﺍﻟﻄﺮﻳﻖ ،ﻫﺬﺍ ﻣﻦ ﺍﻷﺫﻯ ،ﺇﺭﺳﺎﻝ ﺍﳌﺎﺀ ﻣﻦ
ﺍﻟﺒﻴﺖ ﰲ ﺍﻟﻄﺮﻳﻖ ،ﻫﺬﺍ ﻣﻦ ﺍﻷﺫﻯ ،ﻭﺿﻊ ﺍﻟﻘﻤﺎﻣﺎﺕ ﰲ ﺍﻟﻄﺮﻳﻖ ،ﻫﺬﺍ ﻣﻦ ﺍﻷﺫﻯ ،ﺳﻮﺍﺀ
ﻛﺎﻥ ﺍﻟﻄﺮﻳﻖ ﰲ ﺍﻟﺒﻠﺪ ﺃﻭ ﰲ ﺍﻟﱪ ،ﻭﺿﻊ ﺍﳊﺠﺎﺭﺓ ،ﻭﺿﻊ ﺍﻷﺧﺸﺎﺏ ،ﻭﺿﻊ ﺍﳊﺪﻳﺪ
ﺑﻄﺮﻗﺎﺕ ﺍﻟﻨﺎﺱ ،ﺣﻔﺮ ﺍﳊﻔﺮ ﰲ ﻃﺮﻗﺎﺕ ﺍﻟﻨﺎﺱ ،ﻛﻞ ﻫﺬﺍ ﻣﻦ ﺍﻷﺫﻯ .
ﻓﺈﺫﺍ ﺟﺎﺀ ﻣﺴﻠﻢ ﻭﺃﺯﺍﺡ ﻫﺬﺍ ﺍﻷﺫﻯ ،ﺃﺧﻠﻰ ﺍﻟﻄﺮﻳﻖ ﻣﻨﻪ ،ﻓﻬﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺇﳝﺎﻧﻪ ،ﻓﻮﺿﻊ
ﺍﻷﺫﻯ ﰲ ﺍﻟﻄﺮﻳﻖ ﻣﻦ ﺷﻌﺐ ﺍﻟﻜﻔﺮ ،ﻭﺇﺯﺍﻟﺔ ﺍﻷﺫﻯ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﻣﻦ ﺷﻌﺐ ﺍﻹﳝﺎﻥ .
ﻗﻮﻟﻪ :ﻭﺍﳊﻴﺎﺀ ﺷﻌﺒﺔ ﻣﻦ ﺍﻹﳝﺎﻥ :ﺍﳊﻴﺎﺀ ﺧﻠﻖ ﳚﻌﻠﻪ ﺍﷲ ﰲ ﺍﻹﻧﺴﺎﻥ ،ﳛﻤﻠﻪ ﻋﻠﻰ ﻓﻌﻞ ﻣﺎ
ﳚﻤﻠﻪ ﻭﻳﺰﻳﻨﻪ ،ﻭﳝﻨﻌﻪ ﳑﺎ ﻳﺪﻧﺴﻪ ﻭﻳﺸﻴﻨﻪ ،ﻭﺍﳊﻴﺎﺀ ﺍﻟﺬﻱ ﳛﻤﻞ ﺻﺎﺣﺒﻪ ﻋﻠﻰ ﺍﳋﲑ ،ﻭﻳﺒﻌﺪﻩ
ﻋﻦ ﺍﻟﺸﺮ ،ﻫﺬﺍ ﳏﻤﻮﺩ ،ﺃﻣﺎ ﺍﳊﻴﺎﺀ ﺍﻟﺬﻱ ﳝﻨﻊ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻓﻌﻞ ﺍﳋﲑ ،ﻭﻃﻠﺐ ﺍﻟﻌﻠﻢ ،
ﻭﺍﻟﺴﺆﺍﻝ ﻋﻤﺎ ﺃﺷﻜﻞ ﻋﻠﻴﻪ ،ﻓﻬﺬﺍ ﺣﻴﺎﺀ ﻣﺬﻣﻮﻡ ﻷﻧﻪ ﺧﺠﻞ .
ﻭﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻛﺜﲑﺓ ﻛﻤﺎ ﻋﺮﻓﺘﻢ ،ﺑﻀﻊ ﻭﺳﺒﻌﻮﻥ ،ﻭﻗﺪ ﻛﺘﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺒﻴﻬﻘﻲ ﻣﺆﻟﻔﺎ
ﻛﺒﲑﺍ ﺑﲔ ﻓﻴﻪ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ،ﻭﻟﻪ ﳐﺘﺼﺮ ﻣﻄﺒﻮﻉ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻭﻣﻦ ﺃﺩﻟﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻹﳝﺎﻥ ﻗﻮﻝ ﺑﺎﻟﻠﺴﺎﻥ ،ﻭﺍﻋﺘﻘﺎﺩ ﺑﺎﻟﻘﻠﺐ ،ﻭﻋﻤﻞ
ﺑﺎﳉﻮﺍﺭﺡ ،ﻗﻮﻟـﻪ } : ﺃﻋﻼﻫﺎ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ { ) ، (١ﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ،
ﻭﻗﻮﻟﻪ } : ﺃﺩﻧﺎﻫﺎ ﺇﻣﺎﻃﺔ ﺍﻷﺫﻯ ﻋﻦ ﺍﻟﻄﺮﻳﻖ { ) ، (٢ﻫﺬﺍ ﻋﻤﻞ ﺩﻝ ﻋﻠﻰ ﺃﻥ
ﺍﻷﻋﻤﺎﻝ ﻣﻦ ﺍﻹﳝﺎﻥ ،ﻭﻗﻮﻟﻪ } : ﺍﳊﻴﺎﺀ ﺷﻌﺒﺔ ﻣﻦ ﺍﻹﳝﺎﻥ { ) ، (٣ﻫﺬﺍ ﰲ ﺍﻟﻘﻠﺐ ،
ﺍﳊﻴﺎﺀ ﺇﳕﺎ ﻳﻜﻮﻥ ﰲ ﺍﻟﻘﻠﺐ ،ﻓﻬﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻹﳝﺎﻥ ﻗﻮﻝ ﺑﺎﻟﻠﺴﺎﻥ ،ﻭﺍﻋﺘﻘﺎﺩ
ﺑﺎﻟﻘﻠﺐ ،ﻭﻋﻤﻞ ﺑﺎﳉﻮﺍﺭﺡ .
) (١ﻣﺴـﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٣٥ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦١٤ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ ) ، (٥٠٠٥ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ )، (٤٦٧٦
ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٥٧ﺃﲪﺪ ). (٣٧٩/٢
) (٢ﻣﺴـﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٣٥ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦١٤ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ ) ، (٥٠٠٥ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ )، (٤٦٧٦
ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٥٧ﺃﲪﺪ ). (٤١٤/٢
) (٣ﺍﻟـﺒﺨﺎﺭﻱ ﺍﻹﳝﺎﻥ ) ، (٩ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٣٥ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ ) ، (٥٠٠٥ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ )، (٤٦٧٦
ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٥٧ﺃﲪﺪ ). (٤١٤/٢
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ
ﻗﺎﻝ :ﻭﺃﺭﻛﺎﻧﻪ ﺳﺘﺔ :ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ ،ﻭﻣﻼﺋﻜﺘﻪ ،ﻭﻛﺘﺒﻪ ،ﻭﺭﺳﻠﻪ ،ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ،
ﻭﺗﺆﻣﻦ ﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ ( ٤٣ ) .
) ( ٤٣ﺍﻹﳝﺎﻥ ﻳﺘﻜﻮﻥ ﻣﻦ ﺃﺭﻛﺎﻥ ﻭﺷﻌﺐ ،ﻓﻤﺎ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ؟
ﺍﻟﻔﺮﻕ ﺃﻥ ﺍﻷﺭﻛﺎﻥ ﻻ ﺑﺪ ﻣﻨﻬﺎ ،ﻓﺈﺫﺍ ﺯﺍﻝ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﺯﺍﻝ ﺍﻹﳝﺎﻥ ؛ ﻷﻥ ﺍﻟﺸﻲﺀ ﻻ ﻳﻘﻮﻡ
ﺇﻻ ﻋﻠﻰ ﺃﺭﻛﺎﻧﻪ ،ﻓﺈﺫﺍ ﻓﻘﺪ ﺭﻛﻦ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻟﺸﻲﺀ ﱂ ﻳﺘﺤﻘﻖ ،ﻭﺃﻣﺎ ﺍﻟﺸﻌﺐ ﻓﺈﻬﻧﺎ
ﻣﻜﻤﻼﺕ ،ﻻ ﻳﺰﻭﻝ ﺍﻹﳝﺎﻥ ﺑﺰﻭﺍﻝ ﺍﻟﺸﻲﺀ ﻣﻨﻬﺎ ،ﻟﻜﻨﻬﺎ ﻣﻜﻤﻼﺕ ﺇﻣﺎ ﻭﺍﺟﺒﺎﺕ ﺃﻭ
ﻣﺴﺘﺤﺒﺎﺕ ،ﻓﺎﻟﻮﺍﺟﺒﺎﺕ ﻟﻜﻤﺎﻝ ﺍﻹﳝﺎﻥ ﺍﻟﻮﺍﺟﺐ ﻭﺍﳌﺴﺘﺤﺒﺎﺕ ﻟﻜﻤﺎﻝ ﺍﻹﳝﺎﻥ ﺍﳌﺴﺘﺤﺐ .
ﻓﺈﺫﺍ ﺗﺮﻙ ﺍﳌﺴﻠﻢ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ،ﺃﻭ ﻓﻌﻞ ﺷﻴﺌﺎ ﻣﻦ ﺍﶈﺮﻣﺎﺕ ،ﻓﺈﻧﻪ ﻻ ﻳﺰﻭﻝ ﺇﳝﺎﻧﻪ
ﺑﺎﻟﻜﻠﻴﺔ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ،ﻭﻟﻜﻦ ﻳﺰﻭﻝ ﻛﻤﺎﻟﻪ ﺍﻟﻮﺍﺟﺐ ،ﻓﻴﻜﻮﻥ ﻧﺎﻗﺺ ﺍﻹﳝﺎﻥ ﺃﻭ
ﻓﺎﺳﻘﺎ ،ﻛﻤﺎ ﻟﻮ ﺷﺮﺏ ﺍﳋﻤﺮ ﺃﻭ ﺳﺮﻕ ﺃﻭ ﺯﱏ ،ﺃﻭ ﻓﻌﻞ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ،ﻫﺬﺍ ﻳﻜﻮﻥ
ﻓﺎﻋﻼ ﶈﺮﻡ ﻭﻛﺒﲑﺓ ﻣﻦ ﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ،ﻟﻜﻨﻪ ﻻ ﻳﻜﻔﺮ ﺑﺬﻟﻚ ،ﻭﻻ ﳜﺮﺝ ﻣﻦ ﺍﻹﳝﺎﻥ ،ﺑﻞ
ﻳﻜﻮﻥ ﻓﺎﺳﻘﺎ ،ﻭﻳﻘﺎﻡ ﻋﻠﻴﻪ ﺍﳊﺪ ﺇﻥ ﻛﺎﻧﺖ ﺍﳌﻌﺼﻴﺔ ﺫﺍﺕ ﺣﺪ ،ﻭﻛﺬﻟﻚ ﻣﻦ ﺗﺮﻙ ﻭﺍﺟﺒﺎ ،
ﻛﻤﻦ ﺗﺮﻙ ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ،ﺃﻭ ﺻﻠﺔ ﺍﻟﻘﺮﺍﺑﺔ ،ﻫﺬﻩ ﻭﺍﺟﺒﺎﺕ ،ﻓﻤﻦ ﺗﺮﻛﻬﺎ ﻧﻘﺺ ﺇﳝﺎﻧﻪ ،ﻭﻛﺎﻥ
ﻋﺎﺻﻴﺎ ﺑﺘﺮﻙ ﺍﻟﻮﺍﺟﺐ ،ﻓﻴﻜﻮﻥ ﻋﺎﺻﻴﺎ ﺇﻣﺎ ﺑﺘﺮﻙ ﺍﻟﻮﺍﺟﺐ ،ﻭﺇﻣﺎ ﺑﻔﻌﻞ ﳏﺮﻡ ،ﻭﻋﻠﻰ ﻛﻞ
ﺣﺎﻝ ﻻ ﳜﺮﺝ ﻣﻦ ﺍﻹﳝﺎﻥ ،ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻣﺆﻣﻨﺎ ﻧﺎﻗﺺ ﺍﻹﳝﺎﻥ .
ﻫﺬﺍ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ،ﺧﻼﻓﺎ ﻟﻠﺨﻮﺍﺭﺝ ﻭﺍﳌﻌﺘﺰﻟﺔ ﺍﻟﺬﻳﻦ ﻳﻜﻔﺮﺍﻥ ﻣﺮﺗﻜﺐ
ﺍﻟﻜﺒﲑﺓ ،ﻓﺎﳋﻮﺍﺭﺝ ﻳﻜﻔﺮﻭﻧﻪ ﻭﳜﺮﺟﻮﻧﻪ ﻣﻦ ﺍﻟﺪﻳﻦ ،ﻭﺍﳌﻌﺘﺰﻟﺔ ﳜﺮﺟﻮﻧﻪ ﻣﻦ ﺍﻟﺪﻳﻦ ،ﻟﻜﻦ ﻻ
ﻳﺪﺧﻠﻮﻧﻪ ﰲ ﺍﻟﻜﻔﺮ ،ﻭﺇﳕﺎ ﻳﻘﻮﻟﻮﻥ :ﻫﻮ ﰲ ﻣﱰﻟﺔ ﺑﲔ ﻣﱰﻟﺘﲔ ،ﻻ ﻫﻮ ﻣﺆﻣﻦ ،ﻭﻻ ﻛﺎﻓﺮ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻫﺬﺍ ﻣﺬﻫﺒﻬﻢ ،ﻭﻫﻮ ﻣﺬﻫﺐ ﻣﺒﺘﺪﻉ ،ﳐﺎﻟﻒ ﻟﻸﺩﻟﺔ ،ﻭﳐﺎﻟﻒ ﳌﺎ ﻫﻮ ﻋﻠﻴﻪ ﺃﻫﻞ
ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ،ﻭﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺗﻘﺼﲑﻫﻢ ﰲ ﺍﻻﺳﺘﺪﻻﻝ ،ﺣﻴﺚ ﺃﺧﺬﻭﺍ ﺃﺩﻟﺔ
} )$tΒ ãÏøótƒuρ ϵÎ/ x8uô³ç„ βr& ãÏøótƒ Ÿω ©!$# ¨βÎ ﺍﻟﻮﻋﻴﺪ ،ﻭﺗﺮﻛﻮﺍ ﺃﺩﻟﺔ ﺍﻟﻮﻋﺪ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :
،ﻫﺬﻩ ﻣﻦ ﺃﺩﻟﺔ ﺍﻟﻮﻋﺪ ،ﺩﻟﺖ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺎﺻﻲ ﺍﻟﺬﻱ ﱂ )(١
{ 4 â!$t±o„ yϑÏ9 y7Ï9≡sŒ tβρߊ
ﻳﺼﻞ ﺇﱃ ﺣﺪ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻜﻔﺮ ﺃﻧﻪ ﻣﺮﺟﻮ ﻟﻪ ﺍﳌﻐﻔﺮﺓ ،ﻭﻣﻌﺮﺽ ﻟﻠﻮﻋﻴﺪ ﻭﺍﻟﻌﻘﻮﺑﺔ .
!$pκÏù tÏ$Î#≈yz zΟ¨Ψyγy_ u‘$tΡ …çµs9 ¨βÎ*sù …ã&s!θß™u‘uρ ©!$# ÄÈ÷ètƒ tΒuρ ﻓﺈﺫﺍ ﲨﻌﺖ ﺑﲔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
)¨βÎ {) ،(٢ﻣﻦ ﺃﺧﺬ ﺑﻈﺎﻫﺮﻫﺎ ﻛﻔﺮ ﺑﺎﳌﻌﺼﻴﺔ ﻣﻄﻠﻘﺎ ،ﻭﺇﻥ ﺭﺩﻫﺎ ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ} : &∩⊄⊂∪ #´‰t/r
ﻣﻦ ﺍﻟﺪﻳﻦ ،ﻭﻟﻜﻨﻪ ﻣﺘﻮﻋﺪ ﺑﺎﻟﻨﺎﺭ ،ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻏﻔﺮ ﻟﻪ ،ﻭﺇﻥ ﺷﺎﺀ ﻋﺬﺑﻪ ،ﻓﻘﺪ ﻳﺄﰐ ﻋﻠﻴﻪ
ﻣﻜﻔﺮﺍﺕ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﺃﻭ ﻋﺬﺍﺏ ﰲ ﺍﻟﻘﱪ ،ﺗﻜﻔﺮ ﻫﺬﻩ ﺍﻟﺴﻴﺌﺎﺕ ،ﻭﺍﳌﻜﻔﺮﺍﺕ ﻛﺜﲑﺓ ،ﻳﺒﺘﻠﻰ
ﲟﺼﺎﺋﺐ ،ﻳﺒﺘﻠﻰ ﺑﻌﻘﻮﺑﺎﺕ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﺃﻭ ﻳﻌﺬﺏ ﰲ ﻗﱪﻩ ،ﺃﻭ ﻳﺆﺟﻞ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،
ﻭﻳﻜﻮﻥ ﲢﺖ ﺍﳌﺸﻴﺌﺔ .ﻫﺬﺍ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺸﻌﺐ
ﻭﺍﻷﺭﻛﺎﻥ ،ﻓﻤﻦ ﺗﺮﻙ ﺷﻴﺌﺎ ﻣﻦ ﺍﻷﺭﻛﺎﻥ ﻓﺈﻧﻪ ﻳﻜﻔﺮ ،ﻣﻦ ﺟﺤﺪ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺃﺷﺮﻙ ﺑﺎﷲ
ﻫﺬﺍ ﻳﻜﻔﺮ ؛ ﻷﻧﻪ ﺗﺮﻙ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ،ﻭﻣﻦ ﺟﺤﺪ ﺃﺣﺪ ﺍﻟﺮﺳﻞ ﻳﻜﻔﺮ ؛ ﻷﻧﻪ ﺗﺮﻙ ﺭﻛﻨﺎ ﻣﻦ
ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ،ﻭﻣﻦ ﺟﺤﺪ ﺍﳌﻼﺋﻜﺔ ﻳﻜﻔﺮ ﻭﳜﺮﺝ ﻣﻦ ﺍﳌﻠﺔ ،ﻭﻣﻦ ﻛﻔﺮ ﺑﺎﻟﺒﻌﺚ ،ﺃﻭ ﺟﺤﺪ
ﺍﳉﻨﺔ ﺃﻭ ﺍﻟﻨﺎﺭ ﺃﻭ ﺍﻟﺼﺮﺍﻁ ﺃﻭ ﺍﳌﻴﺰﺍﻥ ،ﺃﻭ ﺷﻴﺌﺎ ﳑﺎ ﺛﺒﺖ ﻣﻦ ﺃﻣﻮﺭ ﺍﻵﺧﺮﺓ ،ﻓﺈﻧﻪ ﺑﺬﻟﻚ ﻳﻜﻔﺮ ؛
ﻷﻧﻪ ﺃﻧﻜﺮ ﺭﻛﻨﺎ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ،ﻛﺬﻟﻚ ﻣﻦ ﺟﺤﺪ ﺍﻟﻘﺪﺭ ﻭﻗﺎﻝ :ﺍﻷﻣﺮ ﺃﻧﻒ ،ﻭﱂ ﻳﺴﺒﻖ
ﻗﺪﺭ ﻣﻦ ﺍﷲ ،ﺇﳕﺎ ﻫﻲ ﺍﳌﺼﺎﺩﻓﺔ ،ﻭﺍﻷﻣﻮﺭ ﺑﺎﻟﺼﺪﻓﺔ ،ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﻗﺪﺭ ،ﻛﻤﺎ ﻳﻘﻮﻟﻪ ﻏﻼﺓ
ﺍﳌﻌﺘﺰﻟﺔ ،ﻓﺈﻧﻪ ﻳﻜﻔﺮ ﺃﻳﻀﺎ ؛ ﻷﻧﻪ ﺟﺤﺪ ﺍﻟﻘﺪﺭ ،ﺃﻣﺎ ﻣﻦ ﺗﺮﻙ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﺸﻌﺐ ﻓﺈﻥ ﻫﺬﺍ
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻳﻨﻘﺺ ﺇﳝﺎﻧﻪ ،ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻧﻘﺼﺎ ﻟﻜﻤﺎﻟﻪ ﺍﻟﻮﺍﺟﺐ ،ﺃﻭ ﻧﻘﺼﺎ ﻟﻜﻤﺎﻟﻪ ﺍﳌﺴﺘﺤﺐ ،ﻟﻜﻨﻪ ﻻ
ﻳﻜﻔﺮ ﺑﺬﻟﻚ .
ﻭﻣﺎ ﺩﻟﻴﻞ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ ﰲ ﺍﻹﳝﺎﻥ ؟
)öΝåκæ5θè=è% ôMn=Å_uρ ª!$# tÏ.èŒ #sŒÎ) tÏ%©!$# šχθãΖÏΒ÷σßϑø9$# $yϑ¯ΡÎ ﺃﻣﺎ ﺩﻟﻴﻞ ﺍﻟﺰﻳﺎﺩﺓ :ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ } :
$¨Βr'sù 4 $YΖ≈yϑƒÎ) ÿÍνÉ‹≈yδ çµø?yŠ#y— öΝà6•ƒr& ãΑθà)tƒ ¨Β Οßγ÷ΨÏϑsù ×οu‘θß™ ôMs9Ì“Ρé& !$tΒ #sŒÎ)uρ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
. )(٢
{ ∩⊇⊄⊆∪ tβρãϱö;tGó¡o„ óΟèδuρ $YΖ≈yϑƒÎ) öΝßγø?yŠ#t“sù (#θãΖtΒ#u šÏ%©!$#
$tΒuρ ﺩﻝ ﻋﻠﻰ ﺃﻥ ﺍﻹﳝﺎﻥ ﻳﺰﻳﺪ ﺑﱰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﻭﲰﺎﻋﻪ ﻭﺗﺪﺑﺮﻩ ،ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
_(#θè?ρé& tÏ%©!$# zÉ)øŠtFó¡uŠÏ9 (#ρãxx. tÏ%©#Ïj9 ZπuΖ÷FÏù ωÎ) öΝåκsE£‰Ïã $uΖù=yèy_ $tΒuρ Zπs3Íׯ≈n=tΒ ωÎ) Í‘$¨Ζ9$# |=≈ptõ¾r& !$uΖù=yèy
، (٣) { $YΖ≈uΚƒÎ) (#þθãΖtΒ#u tÏ%©!$# yŠ#yŠ÷“tƒuρ |=≈tGÅ3ø9$#ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻹﳝﺎﻥ ﻳﺰﻳﺪ ﺑﺎﻟﻄﺎﻋﺎﺕ ﻭﺍﻟﺘﺼﺪﻳﻖ .
ﻭﺃﻣﺎ ﺍﻟﻨﻘﺼﺎﻥ :ﻓﺈﻥ ﻛﻞ ﺷﻲﺀ ﻳﺰﻳﺪ ﻓﺈﻧﻪ ﻳﻨﻘﺺ ،ﻛﻞ ﺷﻲﺀ ﻗﺎﺑﻞ ﻟﻠﺰﻳﺎﺩﺓ ﻓﺈﻧﻪ ﻗﺎﺑﻞ
ﻟﻠﻨﻘﺺ ،ﻫﺬﺍ ﻣﻦ ﻧﺎﺣﻴﺔ ،ﻭﺩﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ } :ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ
ﻭﺗﻌﺎﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻘﻮﻝ :ﺃﺧﺮﺟﻮﺍ ﻣﻦ ﺍﻟﻨﺎﺭ ﻣﻦ ﻛﺎﻥ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﺣﺒﺔ ﻣﻦ ﺧﺮﺩﻝ ﻣﻦ
ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻹﳝﺎﻥ ﻳﻨﻘﺺ ﺣﱴ ﻳﻜﻮﻥ ﻋﻠﻰ ﻭﺯﻥ ﺧﺮﺩﻝ ﰲ ﺍﻟﻘﻠﺐ ، )( ٥) ( ٤
ﺇﳝﺎﻥ {
١٦٣
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻭﰲ ﻗﻮﻟﻪ } : ﻣﻦ ﺭﺃﻯ ﻣﻨﻜﻢ ﻣﻨﻜﺮﺍ ﻓﻠﻴﻐﲑ ﺑﻴﺪﻩ ،ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻴﻊ ﻓﺒﻠﺴﺎﻧﻪ ،ﻓﺈﻥ ﱂ
ﺩﻝ ﻋﻠﻰ ﺃﻥ ﺍﻹﳝﺎﻥ ﻳﻀﻌﻒ ،ﺃﻱ : )(٢) (١
ﻳﺴﺘﻄﻊ ﻓﺒﻘﻠﺒﻪ ،ﻭﺫﻟﻚ ﺃﺿﻌﻒ ﺍﻹﳝﺎﻥ {
. )(٤
&{ ∩⊇∠∪ ×πuŠÏΖ≈oÿsS 7‹Í×tΒöθtƒ öΝßγs%öθsù y7În/u‘ z¸ótã ã≅Ïϑøts†uρ 4 $yγÍ←!%y`ö‘r
) (١ﻣﺴـﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٤٩ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻔﱳ ) ، (٢١٧٢ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ ) ، (٥٠٠٩ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )، (١١٤٠
ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ ) ، (٤٠١٣ﺃﲪﺪ ). (١٠/٣
) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) ( ٤٩ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .
) (٣ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﺁﻳﺔ . ٧ :
) (٤ﺳﻮﺭﺓ ﺍﳊﺎﻗﺔ ﺁﻳﺔ . ١٧ :
١٦٤
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﺍﻟﻌﺮﺵ ﻫﻮ ﺃﻋﻈﻢ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﻭﻻ ﻳﻌﻠﻢ ﻋﻈﻤﻪ ﺇﻻ ﺍﷲ ﳛﻤﻠﻪ ﺍﳌﻼﺋﻜﺔ ،ﻭﻫﺬﺍ ﺩﻟﻴﻞ
ÏN≡uθ≈yϑ¡¡9$# ÌÏÛ$sù ¬! ߉ôϑptø:$# ﻋﻠﻰ ﻋﻈﻢ ﺍﳌﻼﺋﻜﺔ ،ﻭﻋﻈﻢ ﻗﻮﺍﻫﻢ ﻭﺧﻠﻘﻬﻢ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :
، )(١
{ 4 â!$t±o„ $tΒ È,ù=sƒø:$# ’Îû ߉ƒÌ“tƒ 4 yì≈t/â‘uρ y]≈n=èOuρ 4‘oΨ÷V¨Β 7πysÏΖô_r& þ’Í<'ρé& ¸ξߙ①Ïπs3Íׯ≈n=yϑø9$# È≅Ïã%y` ÇÚö‘F{$#uρ
ﻓﻤﻨﻬﻢ ﻣﻦ ﻟﻪ ﺳﺘﻤﺎﺋﺔ ﺟﻨﺎﺡ ﻛﺠﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﻓﻼ ﻳﻌﻠﻢ ﻋﻈﻢ ﺧﻠﻘﺘﻬﻢ
ÍνÌøΒr'Î/ Νèδuρ ÉΑöθs)ø9$$Î/ …çµtΡθà)Î7ó¡o„ Ÿω ∩⊄∉∪ šχθãΒtõ3•Β ׊$t6Ïã ö≅t/ ﺇﻻ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ } :
،ﻭﻣﻨﻬﻢ ﺍﳌﻮﻛﻞ ﺑﺎﻟﻘﻄﺮ ﻭﺍﻟﻨﺒﺎﺕ ،ﻭﻫﻮ ﻣﻴﻜﺎﺋﻴﻞ ،ﻭﻣﻨﻬﻢ ﻣﻦ )( ٢
{ ∩⊄∠∪ šχθè=yϑ÷ètƒ
ﻫﻮ ﻣﻮﻛﻞ ﺑﺎﻟﻨﻔﺦ ﰲ ﺍﻟﺼﻮﺭ ،ﻭﻫﻮ ﺇﺳﺮﺍﻓﻴﻞ ،ﻳﻨﻔﺦ ﰲ ﺍﻟﺼﻮﺭ ،ﻓﻴﻬﻠﻚ ﻛﻞ ﺷﻲﺀ ،ﻗﺎﻝ
ﺗﻌﺎﱃ ، (٣) { ( ª!$# u!$x© tΒ ωÎ) ÇÚö‘F{$# ’Îû tΒuρ ÏN≡uθ≈yϑ¡¡9$# ’Îû tΒ t,Ïè|Ásù Í‘θÁ9$# ’Îû y‡ÏçΡuρ } :
×Π$uŠÏ% öΝèδ #sŒÎ*sù 3“t÷zé& ϵŠÏù y‡ÏçΡ §ΝèO ﰒ ﻳﻨﻔﺦ ﻓﻴﻪ ﻣﺮﺓ ﺛﺎﻧﻴﺔ ،ﻓﺘﻄﲑ ﺍﻷﺭﻭﺍﺡ ﰲ ﺃﺟﺴﺎﺩﻫﺎ }
. )(٤
{ ∩∉∇∪ tβρãÝàΖtƒ
ﺗﻄﲑ ﺍﻷﺭﻭﺍﺡ ﻣﻦ ﺍﻟﻘﺮﻥ ﻭﻫﻮ ﺍﻟﺼﻮﺭ ﺇﱃ ﺃﺟﺴﺎﺩﻫﺎ ،ﻭﺗﺪﺧﻞ ﻓﻴﻬﺎ ،ﻓﻴﺤﻴﻮﻥ ﺑﺈﺫﻥ ﺍﷲ ،
ﰒ ﻳﺴﲑﻭﻥ ﺇﱃ ﺍﶈﺸﺮ .
ﻭﻣﻨﻬﻢ ﻣﻦ ﻫﻮ ﻣﻮﻛﻞ ﺑﻘﺒﺾ ﺍﻷﺭﻭﺍﺡ ﻋﻨﺪ ﻬﻧﺎﻳﺔ ﺁﺟﺎﳍﺎ ،ﻭﻫﻮ ﻣﻠﻚ ﺍﳌﻮﺕ ،ﻗﺎﻝ
، )(٥
ﺗﻌﺎﱃ { ∩⊇⊇∪ šχθãèy_öè? öΝä3În/u‘ 4’n<Î) ¢ΟèO öΝä3Î/ Ÿ≅Ïj.ãρ “Ï%©!$# ÏNöθyϑø9$# à7n=¨Β Νä39©ùuθtGtƒ ö≅è% * } :
ﺍﳌﻮﺕ .
١٦٥
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻭﻣﻨﻬﻢ ﻣﻦ ﻫﻮ ﻣﻮﻛﻞ ﺑﺎﻷﺟﻨﺔ ﰲ ﺍﻷﺭﺣﺎﻡ ،ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ } : ﺇﻥ ﺃﺣﺪﻛﻢ ﳚﻤﻊ
ﺧﻠﻘﻪ ﰲ ﺑﻄﻦ ﺃﻣﻪ ﺃﺭﺑﻌﲔ ﻳﻮﻣﺎ ﻧﻄﻔﺔ ،ﰒ ﻳﻜﻮﻥ ﻋﻠﻘﺔ ﻣﺜﻞ ﺫﻟﻚ ،ﰒ ﻳﻜﻮﻥ ﻣﻀﻐﺔ ﻣﺜﻞ
ﺫﻟﻚ ،ﰒ ﻳﺮﺳﻞ ﺇﻟﻴﻪ ﺍﳌﻠﻚ { ) (١ﺍﳊﺪﻳﺚ ) (٢ﻭﻣﻨﻬﻢ ﺍﳌﻮﻛﻠﻮﻥ ﲝﻔﻆ ﺃﻋﻤﺎﻝ ﺑﲏ ﺁﺩﻡ ،ﻗﺎﻝ
،ﻳﻼﺯﻣﻮﻧﻜﻢ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ . )(٣
ﺗﻌﺎﱃ { ∩⊇⊇∪ tÎ6ÏF≈x. $YΒ#tÏ. ∩⊇⊃∪ tÏàÏ≈ptm: öΝä3ø‹n=tæ ¨βÎ)uρ } :
ﺍﳌﻼﺋﻜﺔ ،ﻣﻼﺋﻜﺔ ﺍﻟﻠﻴﻞ ﻭﻣﻼﺋﻜﺔ ﺍﻟﻨﻬﺎﺭ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﻫﻮ ﻣﻮﻛﻞ ﲝﻔﻆ ﺑﲏ ﺁﺩﻡ ﻣﻦ ﺍﳌﻜﺎﺭﻩ ،
ﳛﻔﻈﻮﻧﻪ ﻣﻦ ﺍﻵﻓﺎﺕ ،ﻭﻣﻦ ﺍﻷﻋﺪﺍﺀ ﻭﻣﻦ ﺍﳍﻮﺍﻡ ﻭﻣﻦ ﺍﻟﺴﺒﺎﻉ ﻭﻣﻦ ﺍﻷﻓﺎﻋﻲ ﻭﺍﳊﻴﺎﺕ ،ﻣﺎ
ﺩﺍﻡ ﻟﻪ ﺑﻘﻴﺔ ﺣﻴﺎﺓ ﻓﺈﻥ ﻟﻪ ﻣﻼﺋﻜﺔ ﳛﻔﻈﻮﻧﻪ ﻣﻦ ﺍﻷﺧﻄﺎﺭ .
ﻳﻨﺎﻡ ﺑﲔ ﺍﻟﺴﺒﺎﻉ ﻭﺑﲔ ﺍﳊﻴﺎﺕ ﰲ ﺍﻟﱪ ،ﻣﻦ ﺍﻟﺬﻱ ﻳﺪﻓﻊ ﻋﻨﻪ ﺍﳊﻴﺎﺕ ﻭﺍﻟﺴﺒﺎﻉ ﻭﺍﳍﻮﺍﻡ ؟
ôÏΒuρ ϵ÷ƒy‰tƒ È÷t/ .ÏiΒ ×M≈t7Ée)yèãΒ …çµs9 ﻣﻌﻪ ﻣﻼﺋﻜﺔ ﺳﺨﺮﻫﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻗﺎﻝ ﺍﷲ ﻓﻴﻬﻢ } :
) (١ﺍﻟﺒﺨﺎﺭﻱ ﺑﺪﺀ ﺍﳋﻠﻖ ) ، (٣٠٣٦ﻣﺴﻠﻢ ﺍﻟﻘﺪﺭ ) ، (٢٦٤٣ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻘﺪﺭ ) ، (٢١٣٧ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ )، (٤٧٠٨
ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٧٦ﺃﲪﺪ ). (٤٣٠/١
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ، ( ٣٢٠٨ﻭﻣﺴﻠﻢ ) ( ٢٦٤٣ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .
) (٣ﺳﻮﺭﺓ ﺍﻻﻧﻔﻄﺎﺭ ﺍﻵﻳﺘﺎﻥ . ١١ - ١٠ :
) (٤ﺍﻟـﺒﺨﺎﺭﻱ ﻣﻮﺍﻗﻴﺖ ﺍﻟﺼﻼﺓ ) ، (٥٣٠ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ ) ، (٦٣٢ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺼﻼﺓ )، (٤٨٥
ﺃﲪﺪ ) ، (٣١٢/٢ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ ). (٤١٣
) (٥ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ، ( ٥٥٥ﻭﻣﺴﻠﻢ ) ( ٦٣٢ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .
) (٦ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ . ٧٨ :
) (٧ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ﺁﻳﺔ . ١١ :
١٦٦
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻭﺍﻷﺧﻄﺎﺭ ﺇﱃ ﺃﻥ ﳛﲔ ﺍﻷﺟﻞ ،ﻓﺈﺫﺍ ﺣﺎﻥ ﺍﻷﺟﻞ ﲣﻠﻮﺍ ﻋﻨﻪ ،ﻓﻮﻗﻊ ﻣﺎ ﻗﺪﺭ ﺍﷲ ﻟﻪ ﻣﻦ ﺍﳌﻮﺕ
ﺃﻭ ﺍﻹﺻﺎﺑﺔ ﺍﻟﱵ ﺗﻔﻀﻲ ﺇﱃ ﺍﳌﻮﺕ .
ﻭﻣﻨﻬﻢ ﻣﻼﺋﻜﺔ ﻣﻮﻛﻠﻮﻥ ﺑﺘﻨﻔﻴﺬ ﺍﻷﻭﺍﻣﺮ ﰲ ﺃﻗﻄﺎﺭ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ،ﻻ ﻳﻌﻠﻤﻬﻢ
ﺇﻻ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .
ﻣﻨﻬﻢ ﻣﻼﺋﻜﺔ ﻳﻄﻠﺒﻮﻥ ﳎﺎﻟﺲ ﺍﻟﺬﻛﺮ ﻭﳛﻀﺮﻭﻬﻧﺎ ،ﻛﻤﺎ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ } : ﻣﺎ
ﺍﺟﺘﻤﻊ ﻗﻮﻡ ﰲ ﺑﻴﺖ ﻣﻦ ﺑﻴﻮﺕ ﺍﷲ ،ﻳﺘﻠﻮﻥ ﻛﺘﺎﺏ ﺍﷲ ،ﻭﻳﺘﺪﺍﺭﺳﻮﻧﻪ ﺑﻴﻨﻬﻢ ،ﺇﻻ ﻧﺰﻟﺖ
ﻣﻼﺋﻜﺔ ﺳﻴﺎﺣﻮﻥ ﰲ )( ٢) ( ١
ﻋﻠﻴﻬﻢ ﺍﻟﺴﻜﻴﻨﺔ ،ﻭﻏﺸﻴﺘﻬﻢ ﺍﻟﺮﲪﺔ ،ﻭﺣﻔﺘﻬﻢ ﺍﳌﻼﺋﻜﺔ {
) (١ﻣﺴﻠﻢ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ) ، (٢٦٩٩ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻘﺮﺍﺀﺍﺕ ) ، (٢٩٤٥ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ ) ، (١٤٥٥ﺍﺑﻦ
ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٢٢٥ﺃﲪﺪ ). (٢٥٢/٢
) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) ( ٢٦٩٩ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .
١٦٧
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻭﻫﺬﺍ ﻛﻼﻡ ﺍﻟﻔﻼﺳﻔﺔ ،ﻭﻫﻮ ﻛﻼﻡ ﺑﺎﻃﻞ ،ﻣﻦ ﺍﻋﺘﻘﺪﻩ ﻓﻬﻮ ﻛﺎﻓﺮ ،ﻟﻜﻦ ﻧﺮﺟﻮ ﺃﻧﻪ ﻧﻘﻠﻪ
ﻭﱂ ﻳﻌﺘﻘﺪﻩ ،ﻭﻟﻜﻦ ﻧﻘﻠﻪ ﻣﻦ ﻏﲑ ﺗﻌﻘﻴﺐ ﻓﻴﻪ ﺧﻄﻮﺭﺓ ،ﻭﻫﺬﺍ ﻛﻼﻡ ﺑﺎﻃﻞ ﻭﻛﻔﺮ ﺑﺎﳌﻼﺋﻜﺔ ،
ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ﻭﺍﻟﺴﻼﻣﺔ .
ﻓﺎﻹﻧﺴﺎﻥ ﻻ ﻳﺪﺧﻞ ﺑﻌﻘﻠﻪ ﻭﺗﻔﻜﲑﻩ ،ﺃﻭ ﻳﻨﻘﻞ ﻋﻦ ﺍﻟﻔﻼﺳﻔﺔ ﺃﻭ ﻋﻦ ﺍﻟﺰﻧﺎﺩﻗﺔ ﺷﻴﺌﺎ ﻣﻦ
ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ ﻭﺃﻣﻮﺭ ﺍﻟﻐﻴﺐ ،ﻭﺇﳕﺎ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺍﺟﺐ ،ﻭﻳﺬﻛﺮ
ﰲ " ﺗﻔﺴﲑ ﺍﳌﻨﺎﺭ " ﺃﻧﻪ ﻣﻨﻘﻮﻝ ﻣﻦ ﻛﺘﺎﺏ " ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ " ﻟﻠﻐﺰﺍﱄ ،ﻭﺍﷲ ﺃﻋﻠﻢ .
ﻭﻛﺘﺎﺏ " ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ " ﻟﻠﻐﺰﺍﱄ ﻓﻴﻪ ﻃﻮﺍﻡ ﻭﻓﻴﻪ ﺑﻼﻳﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺷﻲﺀ ﻣﻦ
ﺍﳋﲑ ﻭﺍﻟﻔﻮﺍﺋﺪ ،ﻟﻜﻦ ﻓﻴﻪ ﻣﻦ ﺍﳌﻬﻠﻜﺎﺕ ﻭﺍﻟﺴﻤﻮﻡ ﺍﻟﺸﻲﺀ ﺍﻟﻜﺜﲑ ،ﻭﻫﻮ ﻛﺘﺎﺏ ﳐﺘﻠﻂ ،ﺷﺮﻩ
ﺃﻛﺜﺮ ﻣﻦ ﺧﲑﻩ ،ﻓﻼ ﻳﻠﻴﻖ ﺑﺎﳌﺒﺘﺪﺉ ﺃﻭ ﺍﻟﻌﺎﻣﻲ ﺃﻥ ﻳﻄﺎﻟﻊ ﻓﻴﻪ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻋﻨﺪﻩ ﻋﻠﻢ ﻭﲤﻴﻴﺰ ﺑﲔ
ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ .
ﻭﺍﳌﻼﺋﻜﺔ ﻟﻴﺴﻮﺍ ﻣﻌﺎﻥ ﻛﻤﺎ ﻳﻘﻮﻝ ،ﺑﻞ ﺍﳌﻼﺋﻜﺔ ﺃﺟﺴﺎﻡ ﻭﺃﺷﻜﺎﻝ ،ﻳﺘﺸﻜﻠﻮﻥ ﺑﺄﺷﻜﺎﻝ
ﺃﻋﻄﺎﻫﻢ ﺍﷲ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻬﺎ ،ﻭﳍﺬﺍ ﻛﺎﻥ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﺄﰐ ﺇﱃ ﺍﻟﻨﱯ ﰲ ﺻﻮﺭﺓ
ﺭﺟﻞ ،ﻓﺄﻋﻄﺎﻫﻢ ﺍﷲ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺸﻜﻞ ﰲ ﺃﺷﻜﺎﻝ ﻣﻦ ﺃﺟﻞ ﻣﺼﻠﺤﺔ ﺑﲏ ﺁﺩﻡ ؛ ﻷﻥ ﺑﲏ
ﺁﺩﻡ ﻻ ﻳﻄﻴﻘﻮﻥ ﺭﺅﻳﺔ ﺍﳌﻼﺋﻜﺔ ﻋﻠﻰ ﺧﻠﻘﺘﻬﻢ ﺍﻟﱵ ﺧﻠﻘﻬﻢ ﺍﷲ ﻋﻠﻴﻬﺎ ،ﻭﺇﳕﺎ ﻳﺄﺗﻮﻥ ﺇﱃ ﺍﻟﻨﱯ
ﰲ ﺻﻮﺭﺓ ﺭﺟﻞ ﺭﻓﻘﺎ ﺑﺒﲏ ﺁﺩﻡ ،ﻭﻻ ﻳﺮﻭﻥ ﻋﻠﻰ ﺻﻮﺭﻬﺗﻢ ﻭﺣﻘﻴﻘﺘﻬﻢ ﺇﻻ ﻋﻨﺪ ﺍﻟﻌﺬﺍﺏ ،ﻗﺎﻝ
،ﻭﻋﻨﺪ ﺍﳌﻮﺕ ﻳﻌﺎﻳﻨﻬﻢ )(١
{ tÏΒÌôfßϑù=Ïj9 7‹Í×tΒöθtƒ 3“uô³ç/ Ÿω sπs3Íׯ≈n=yϑø9$# tβ÷ρttƒ tΠöθtƒ ﺗﻌﺎﱃ } :
ﺍﻹﻧﺴﺎﻥ ،ﻳﺮﻯ ﻣﻼﺋﻜﺔ ﺍﳌﻮﺕ ،ﻟﻜﻦ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻋﻠﻰ ﻗﻴﺪ ﺍﳊﻴﺎﺓ ﻻ ﻳﺮﺍﻫﻢ ؛ ﻷﻧﻪ ﻻ ﻳﻄﻴﻖ
ﺭﺅﻳﺘﻬﻢ ،ﺧﻠﻘﻬﻢ ﺍﷲ ﻣﻦ ﻧﻮﺭ ،ﻭﺧﻠﻖ ﺍﻟﺸﻴﺎﻃﲔ ﻣﻦ ﻧﺎﺭ ﻛﻤﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ،ﻭﺧﻠﻖ ﺁﺩﻡ ﻣﻦ
ﺗﺮﺍﺏ ،ﻓﺎﷲ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ .
١٦٨
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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öΝèδ tÏ%©!$# sπs3Íׯ≈n=yϑø9$# (#θè=yèy_uρ ﻭﺍﻟﻜﻔﺎﺭ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﺑﻨﺎﺕ ﺍﷲ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :
. )(١
{ ∩⊇∪ tβθè=t↔ó¡ç„uρ öΝåκèEy‰≈yγx© Ü=tGõ3çGy™ 4 öΝßγs)ù=yz (#ρ߉Îγx©r& 4 $·W≈tΡÎ) Ç≈uΗ÷q§9$# ߉≈t6Ïã
ﺍﻟﺜﺎﻟﺚ :ﺍﻹﳝﺎﻥ ﺑﻜﺘﺒﻪ :ﻭﻫﻲ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺃﻧﺰﳍﺎ ﺍﷲ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﳍﺪﺍﻳﺔ ﺍﻟﺒﺸﺮ ،ﻧﺆﻣﻦ
ﺑﺄﻬﻧﺎ ﻛﻼﻡ ﺍﷲ ﺣﻘﻴﻘﺔ ،ﻭﻧﺆﻣﻦ ﲟﺎ ﲰﻰ ﺍﷲ ﻣﻨﻬﺎ ﻭﻣﺎ ﱂ ﻳﺴﻢ ،ﲰﻰ ﺍﷲ ﻟﻨﺎ ﻣﻨﻬﺎ ﺍﻟﺘﻮﺭﺍﺓ
ﻭﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻭﺻﺤﻒ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻮﺳﻰ ﻭﺍﻟﺰﺑﻮﺭ ،ﻓﻨﺆﻣﻦ ﻬﺑﺎ ،ﻭﻧﺆﻣﻦ ﲟﺎ ﱂ
ﻳﺴﻤﻪ ﺍﷲ ﻣﻨﻬﺎ ،ﻓﺎﻹﳝﺎﻥ ﺑﺎﻟﻜﺘﺐ ﺍﻟﺴﺎﺑﻘﺔ ﻳﻜﻮﻥ ﺇﳝﺎﻧﺎ ﳎﻤﻼ ،ﻭﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺮﺁﻥ ﻳﻜﻮﻥ ﺇﳝﺎﻧﺎ
ﻣﻔﺼﻼ ﺑﻜﻞ ﻣﺎ ﻓﻴﻪ ؛ ﻷﻧﻪ ﻛﺘﺎﺑﻨﺎ ،ﻭﺃﻧﺰﻝ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻓﻤﻦ ﺟﺤﺪ ﺁﻳﺔ ﺃﻭ ﺣﺮﻓﺎ ﻣﻦ
ﺣﺮﻭﻓﻪ ﻓﻬﻮ ﻛﺎﻓﺮ ﻣﺮﺗﺪ ﻋﻦ ﺍﻹﺳﻼﻡ .
ﻭﻛﺬﻟﻚ ﻣﻦ ﺁﻣﻦ ﺑﺒﻌﺾ ﺍﻟﻘﺮﺁﻥ ﻭﻛﻔﺮ ﺑﺒﻌﺾ ﻓﻬﻮ ﻛﺎﻓﺮ ،ﻭﻛﺬﻟﻚ ﻣﻦ ﺁﻣﻦ ﺑﺒﻌﺾ
ﺍﻟﻜﺘﺐ ﻭﻛﻔﺮ ﺑﺒﻌﺾ ﻓﻬﻮ ﻛﺎﻓﺮ ،ﻭﻣﻦ ﻗﺎﻝ :ﺃﻧﺎ ﺃﻭﻣﻦ ﺑﺎﻟﻘﺮﺁﻥ ﻭﻻ ﺃﻭﻣﻦ ﺑﺎﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ
ﻓﻬﻮ ﻛﺎﻓﺮ ،ﺃﻭ ﻗﺎﻝ :ﺃﻭﻣﻦ ﺑﺎﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﻻ ﺃﻭﻣﻦ ﺑﺎﻟﺰﺑﻮﺭ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻋﻠﻰ ﺩﺍﻭﺩ ﻋﻠﻴﻪ
،ﺃﻭ ﺃﻧﻜﺮ ﺻﺤﻒ )(٢
{ ∩⊇∉⊂∪ #Y‘θç/y— yŠ…ãρ#yŠ $oΨ÷s?#uuρ ﺍﻟﺴﻼﻡ ﻓﻬﻮ ﻛﺎﻓﺮ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :
ﺇﺑﺮﺍﻫﻴﻢ ﻓﻬﻮ ﻛﺎﻓﺮ ؛ ﻷﻧﻪ ﻣﻜﺬﺏ ﷲ ﻭﻣﻜﺬﺏ ﻟﺮﺳﻠﻪ ،ﻓﻬﻮ ﻛﺎﻓﺮ ﻷﻧﻪ ﺟﺤﺪ ﺭﻛﻨﺎ ﻣﻦ
ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ .
ﺍﻟﺮﺍﺑﻊ :ﺍﻹﳝﺎﻥ ﺑﺮﺳﻠﻪ :ﺍﻹﳝﺎﻥ ﺑﺎﻟﺮﺳﻞ ﲨﻴﻌﻬﻢ ﻣﻦ ﺃﻭﳍﻢ ﺇﱃ ﺁﺧﺮﻫﻢ ،ﻣﻦ ﲰﻰ ﺍﷲ
ﻣﻨﻬﻢ ﻭﻣﻦ ﱂ ﻳﺴﻢ ،ﻧﺆﻣﻦ ﻬﺑﻢ ﲨﻴﻌﺎ ،ﻭﺃﻬﻧﻢ ﺭﺳﻞ ﺍﷲ ﺣﻘﺎ ،ﺟﺎﺀﻭﺍ ﺑﺎﻟﺮﺳﺎﻟﺔ ،ﻭﺑﻠﻐﻮﻫﺎ
ﻷﳑﻬﻢ .
١٦٩
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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tβρãàõ3tƒ šÏ%©!$# ¨βÎ) } : ﻓﻤﻦ ﻛﻔﺮ ﺑﻨﱯ ﻭﺍﺣﺪ ﻓﻬﻮ ﻛﺎﻓﺮ ﲜﻤﻴﻊ ﺍﻟﺮﺳﻞ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ
<Ù÷èt7Î/ ãàò6tΡuρ <Ù÷èt7Î/ ßÏΒ÷σçΡ šχθä9θà)tƒuρ Ï&Î#ß™â‘uρ «!$# t÷t/ (#θè%Ìhxムβr& šχρ߉ƒÌãƒuρ Ï&Î#ß™â‘uρ «!$$Î/
$tΡô‰tFôãr&uρ 4 $y)ym tβρãÏ≈s3ø9$# ãΝèδ y7Íׯ≈s9'ρé& £ßγ8ŸÒs)sù ∩⊇∈⊃∪ ¸ξ‹Î6y™ y7Ï9≡sŒ t÷t/ (#ρä‹Ï‚−Gtƒ βr& tβρ߉ƒÌãƒuρ
t∃ôθy™ y7Íׯ≈s9'ρé& öΝåκ÷]ÏiΒ 7‰tnr& t÷t/ (#θè%ÌhxムóΟs9uρ Ï&Î#ß™â‘uρ «!$$Î/ (#θãΨtΒ#u tÏ%©!$#uρ ∩⊇∈⊇∪ $YΨŠÎγ•Β $\/#x‹tã tÌÏ≈s3ù=Ï9
. (١)
{ ∩⊇∈⊄∪ $VϑŠÏm§‘ #Y‘θàxî ª!$# tβ%x.uρ 3 öΝèδu‘θã_é& öΝÎγ‹Ï?÷σãƒ
?yθçΡ ãΠöθs% ôMt/¤‹x. } : ﻭﳍﺬﺍ ﻗﺎﻝ، ﻓﺎﻟﻜﻔﺮ ﺑﻨﱯ ﻭﺍﺣﺪ ﺃﻭ ﺑﺮﺳﻮﻝ ﻛﻔﺮ ﺑﺎﳉﻤﻴﻊ
4 tβρã≈yδuρ 4y›θãΒuρ y#ß™θãƒuρ šU蕃r&uρ z≈yϑø‹n=ß™uρ yŠ…ãρ#yŠ ϵÏG−ƒÍh‘èŒ ÏΒuρ ( ã≅ö6s% ÏΒ $oΨ÷ƒy‰yδ $·mθçΡuρ 4 $oΨ÷ƒy‰yδ
∩∇∈∪ šÅsÎ=≈¢Á9$# zÏiΒ @≅ä. ( }¨$u‹ø9Î)uρ 4|¤ŠÏãuρ 4zøts†uρ $−ƒÌx.y—uρ ∩∇⊆∪ tÏΖÅ¡ósßϑø9$# “Ì“øgwΥ y7Ï9≡x‹x.uρ
١٧٠
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﺍﳋﺎﻣﺲ :ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ :ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻫﻮ ﺍﻟﺮﻛﻦ ﺍﳋﺎﻣﺲ ،ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﺍﳌﺮﺍﺩ
ﺑﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﲰﻲ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻷﻧﻪ ﺑﻌﺪ ﺍﻟﻴﻮﻡ ﺍﻷﻭﻝ ،ﻭﻫﻮ ﻳﻮﻡ ﺍﻟﺪﻧﻴﺎ ،ﺍﻟﺪﻧﻴﺎ ﻫﻲ ﺍﻟﻴﻮﻡ
ﺍﻷﻭﻝ ،ﻭﺍﻟﻘﻴﺎﻣﺔ ﻫﻲ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ،ﻭﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻫﻮ ﺍﻹﳝﺎﻥ ﲟﺎ ﺑﻌﺪ ﺍﳌﻮﺕ ﻣﻦ
ﻋﺬﺍﺏ ﺍﻟﻘﱪ ﻭﻧﻌﻴﻤﻪ ،ﻭﺳﺆﺍﻝ ﺍﳌﻠﻜﲔ ﰲ ﺍﻟﻘﱪ ،ﻭﻛﻞ ﻣﺎ ﻳﻜﻮﻥ ﺑﻌﺪ ﺍﻟﻘﱪ ﻓﻬﻮ ﻣﻦ ﺍﻹﳝﺎﻥ
ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ،ﻭﻛﺬﻟﻚ ﺍﻹﳝﺎﻥ ﺑﺎﻟﺒﻌﺚ ﻭﺍﻟﻨﺸﻮﺭ ﻭﺍﶈﺸﺮ ﻭﺍﳊﺴﺎﺏ ﻭﻭﺯﻥ ﺍﻷﻋﻤﺎﻝ ،
ﻭﺍﻟﺼﺮﺍﻁ ﻭﺍﳌﻴﺰﺍﻥ ﺍﻟﺬﻱ ﺗﻮﺯﻥ ﺑﻪ ﺍﳊﺴﻨﺎﺕ ﻭﺍﻟﺴﻴﺌﺎﺕ ،ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ،ﻓﺘﻔﺎﺻﻴﻞ ﻣﺎ ﳛﺼﻞ
ﰲ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻧﺆﻣﻦ ﻬﺑﺎ ﲨﻠﺔ ﻭﺗﻔﺼﻴﻼ ،ﺑﺪﺍﻳﺔ ﻣﻦ ﺍﳌﻮﺕ ﺇﱃ ﺃﻥ ﻳﺴﺘﻘﺮ ﺃﻫﻞ ﺍﳉﻨﺔ ﰲ ﺍﳉﻨﺔ ،
ﻭﺃﻫﻞ ﺍﻟﻨﺎﺭ ﰲ ﺍﻟﻨﺎﺭ ،ﻛﻞ ﻣﺎ ﺻﺢ ﻣﻦ ﻫﺬﺍ ﻧﺆﻣﻦ ﺑﻪ ،ﻭﻻ ﻧﺸﻚ ﰲ ﺷﻲﺀ ﻣﻨﻪ ،ﻓﻤﻦ ﺷﻚ
ﰲ ﺷﻲﺀ ﻣﻨﻪ ﻓﻬﻮ ﻛﺎﻓﺮ ﻣﺮﺗﺪ ﻋﻦ ﺍﻹﺳﻼﻡ ،ﻛﻞ ﻫﺬﺍ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﻣﺎ ﻓﻴﻪ .
ﺍﻟﺮﻛﻦ ﺍﻟﺴﺎﺩﺱ :ﺗﺆﻣﻦ ﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ :ﺗﺆﻣﻦ ﺑﺄﻥ ﻣﺎ ﳚﺮﻱ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻣﻦ
ﺧﲑ ﺃﻭ ﺷﺮ ،ﻣﻦ ﻛﻔﺮ ﻭﺇﳝﺎﻥ ،ﻣﻦ ﻧﻌﻤﺔ ﻭﻧﻘﻤﺔ ،ﻣﻦ ﺭﺧﺎﺀ ﻭﺷﺪﺓ ،ﻣﻦ ﻣﺮﺽ ﻭﺻﺤﺔ ،
ﻣﻦ ﺣﻴﺎﺓ ﻭﻣﻮﺕ ،ﻛﻞ ﻣﺎ ﳚﺮﻱ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻓﺈﻧﻪ ﻣﻘﺪﺭ ،ﱂ ﻳﻜﻦ ﺻﺪﻓﺔ ،ﺃﻭ ﻳﻜﻦ ﺃﻣﺮﺍ
ﻣﺴﺘﺄﻧﻔﺎ ،ﺃﻱ :ﺃﻧﻪ ﻣﺒﺘﺪﺃ ﱂ ﻳﺴﺒﻖ ﺃﻥ ﻗﺪﺭ ،ﺗﺆﻣﻦ ﻬﺑﺬﺍ ﻛﻠﻪ ﺑﺄﻧﻪ ﺑﻘﻀﺎﺀ ﺍﷲ ﻭﻗﺪﺭﻩ ،ﻭﺗﺆﻣﻦ
ﺑﺄﻥ ﻣﺎ ﺃﺻﺎﺑﻚ ﱂ ﻳﻜﻦ ﻟﻴﺨﻄﺌﻚ ،ﻭﻣﺎ ﺃﺧﻄﺄﻙ ﱂ ﻳﻜﻦ ﻟﻴﺼﻴﺒﻚ ،ﻭﺃﻥ ﻫﺬﺍ ﺑﻘﻀﺎﺀ ﺍﷲ
ÏiΒ 5=≈tGÅ2 ’Îû ωÎ) öΝä3Å¡àΡr& þ’Îû Ÿωuρ ÇÚö‘F{$# ’Îû 7πt6ŠÅÁ•Β ÏΒ z>$|¹r& !$tΒ ﻭﻗﺪﺭﻩ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :
ﻭﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ ﻳﺘﻀﻤﻦ ﺃﺭﺑﻊ ﺩﺭﺟﺎﺕ ،ﻣﻦ ﱂ ﻳﺆﻣﻦ ﻬﺑﺎ ﻛﻠﻬﺎ ﻓﻠﻴﺲ ﻣﺆﻣﻨﺎ ﺑﺎﻟﻘﺪﺭ :
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﺍﳌﺮﺗﺒﺔ ﺍﻷﻭﱃ :ﺍﻟﻌﻠﻢ ﺑﺄﻥ ﺍﷲ ﻋﻠﻢ ﻛﻞ ﺷﻲﺀ ﰲ ﺍﻷﺯﻝ ،ﻋﻠﻢ ﻛﻞ ﻣﺎ ﳚﺮﻱ ،ﻣﺎ ﻛﺎﻥ
ﻭﻣﺎ ﻳﻜﻮﻥ ﺇﱃ ﻣﺎ ﻻ ﻬﻧﺎﻳﺔ ،ﻓﺎﷲ ﻗﺪ ﻋﻠﻤﻪ ﰲ ﺍﻷﺯﻝ ﻗﺒﻞ ﺃﻥ ﻳﻜﻮﻥ ﻭﻗﺒﻞ ﺃﻥ ﻳﻘﻊ ،ﻋﻠﻤﻪ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻌﻠﻤﻪ ﺍﻟﻘﺪﱘ ﺍﻷﺯﱄ ﺍﻟﺬﻱ ﻫﻮ ﻣﻮﺻﻮﻑ ﺑﻪ ﺃﺯﻻ ﻭﺃﺑﺪﺍ ،ﻫﺬﻩ ﻣﺮﺗﺒﺔ ﺍﻟﻌﻠﻢ ،
ﻓﻤﻦ ﺟﺤﺪﻫﺎ ﻓﻬﻮ ﻛﺎﻓﺮ .
ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﻣﺮﺗﺒﺔ ﺍﻟﻜﺘﺎﺑﺔ ﰲ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ :ﻭﻫﻲ ﺃﻥ ﺍﷲ ﻛﺘﺐ ﻛﻞ ﺷﻲﺀ ﰲ ﺍﻟﻠﻮﺡ
ﺍﶈﻔﻮﻅ ،ﻓﻤﺎ ﳚﺮﻱ ﺷﻲﺀ ﺇﻻ ﻭﻫﻮ ﻣﻜﺘﻮﺏ ﰲ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ،ﻟﻴﺲ ﻫﻨﺎﻙ ﺷﻲﺀ ﳚﺮﻱ
ωÎ) öΝä3Å¡àΡr& þ’Îû Ÿωuρ ÇÚö‘F{$# ’Îû 7πt6ŠÅÁ•Β ÏΒ z>$|¹r& !$tΒ ﻭﻫﻮ ﻏﲑ ﻣﻜﺘﻮﺏ ،ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ } :
ﻳﻌﲏ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ،ﻛﺘﺐ ﺍﷲ ﻓﻴﻪ ﻣﻘﺎﺩﻳﺮ ﻛﻞ ﺷﻲﺀ ،ﻗﺎﻝ ﺭﺳﻮﻝ )( ١
{ 5=≈tGÅ2 ’Îû
ﺍﷲ } : ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺍﻟﻘﻠﻢ ،ﻗﺎﻝ :ﺍﻛﺘﺐ ،ﻗﺎﻝ :ﻭﻣﺎ ﺃﻛﺘﺐ ؟ ﻗﺎﻝ :ﺍﻛﺘﺐ
ﻓﻤﻦ ﺟﺤﺪ ﺍﻟﻜﺘﺎﺑﺔ ،ﻭﻗﺎﻝ :ﺍﷲ ﻳﻌﻠﻢ ﻛﻞ )( ٣) ( ٢
ﻣﺎ ﻫﻮ ﻛﺎﺋﻦ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ {
ﺷﻲﺀ ،ﻟﻜﻨﻪ ﱂ ﻳﻜﺘﺐ ﰲ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ﺷﻴﺌﺎ ،ﻫﺬﺍ ﻛﺎﻓﺮ ﻣﺮﺗﺪ ﻋﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ .
ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻟﺜﺔ :ﻣﺸﻴﺌﺔ ﺍﷲ ﺍﻟﻨﺎﻓﺬﺓ ،ﻭﻫﻲ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻳﺸﺎﺀ ﺍﻟﺸﻲﺀ ﻭﻳﺮﻳﺪﻩ ،ﻓﻤﺎ ﻣﻦ
ﺷﻲﺀ ﳛﺪﺙ ﺇﻻ ﻭﻗﺪ ﺷﺎﺀﻩ ﺍﷲ ﻭﺃﺭﺍﺩﻩ ﻛﻤﺎ ﰲ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ،ﻭﻛﻤﺎ ﻋﻠﻤﻪ ﺳﺒﺤﺎﻧﻪ
ﻭﺗﻌﺎﱃ ،ﻳﺸﺎﺀ ﻛﻞ ﺷﻲﺀ ﰲ ﻭﻗﺘﻪ ،ﻭﻳﺮﻳﺪ ﻛﻞ ﺷﻲﺀ ﰲ ﻭﻗﺖ ﺣﺪﻭﺛﻪ ،ﻻ ﻳﻘﻊ ﺷﻲﺀ ﺑﺪﻭﻥ
ﻣﺸﻴﺌﺔ ﺍﷲ ،ﺃﻭ ﺑﺪﻭﻥ ﺇﺭﺍﺩﺓ ﺍﷲ ،ﻓﻤﻦ ﻗﺎﻝ :ﺇﻥ ﺍﻷﺷﻴﺎﺀ ﲢﺪﺙ ﺑﺪﻭﻥ ﺃﻥ ﻳﺸﺎﺀﻫﺎ ﺍﷲ ﺃﻭ
ﻳﺮﻳﺪﻫﺎ ﻓﻬﺬﺍ ﻛﺎﻓﺮ .
ﺍﳌﺮﺗﺒﺔ ﺍﻟﺮﺍﺑﻌﺔ :ﻣﺮﺗﺒﺔ ﺍﳋﻠﻖ ﻭﺍﻹﳚﺎﺩ ،ﺍﷲ ﺧﺎﻟﻖ ﻛﻞ ﺷﻲﺀ ،ﺇﺫﺍ ﺷﺎﺀﻩ ﻭﺃﺭﺍﺩﻩ ﺧﻠﻘﻪ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺃﻭﺟﺪﻩ ،ﻓﻜﻞ ﺷﻲﺀ ﻫﻮ ﳐﻠﻮﻕ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﻫﻮ ﻣﻦ ﺧﻠﻖ ﺍﷲ ،
ﻭﻫﻮ ﻓﻌﻞ ﺍﻟﻌﺒﺎﺩ ﻭﻛﺴﺐ ﺍﻟﻌﺒﺎﺩ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻓﻬﺬﻩ ﺍﳌﺮﺍﺗﺐ ﺍﻷﺭﺑﻊ ﻻ ﺑﺪ ﻣﻦ ﺍﻹﳝﺎﻥ ﻬﺑﺎ ،ﻭﺇﻻ ﱂ ﻳﻜﻦ ﺍﻹﻧﺴﺎﻥ ﻣﺆﻣﻨﺎ ﺑﺎﻟﻘﺪﺭ ﻣﺮﺗﺒﺔ
ﺍﻟﻌﻠﻢ ،ﻭﺍﻟﻜﺘﺎﺑﺔ ،ﻭﺍﳌﺸﻴﺌﺔ ،ﻭﺍﳋﻠﻖ ﻭﺍﻹﳚﺎﺩ ،ﻛﻞ ﻫﺬﻩ ﻻ ﺑﺪ ﻣﻦ ﺍﻹﳝﺎﻥ ﻬﺑﺎ ،ﻓﻤﻦ ﺟﺤﺪ
ﺷﻴﺌﺎ ﻣﻨﻬﺎ ﻓﺈﻧﻪ ﻛﺎﻓﺮ ﻣﺮﺗﺪ ﻋﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ؛ ﻷﻧﻪ ﺟﺤﺪ ﺭﻛﻨﺎ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ،ﻭﻫﻮ
ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
) ( ٤٤ﳌﺎ ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﻫﺬﻩ ﺍﻷﺭﻛﺎﻥ ﺫﻛﺮ ﺩﻟﻴﻠﻬﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﻣﻦ ﺍﻟﺴﻨﺔ ؛ ﻷﻥ ﺃﻱ
ﺷﻲﺀ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﻌﻘﻴﺪﺓ ﻭﺃﻣﻮﺭ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﳛﺘﺎﺝ ﺇﱃ ﺩﻟﻴﻞ ،ﻭﺇﻥ ﱂ
ﻳﻜﻦ ﻟﻪ ﺩﻟﻴﻞ ﱂ ﻳﻜﻦ ﺻﺤﻴﺤﺎ ،ﳌﺎ ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﺍﻟﺴﺘﺔ ﺫﻛﺮ ﺩﻟﻴﻠﻬﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ
ﺃﻭﻻ ﰒ ﻣﻦ ﺍﻟﺴﻨﺔ .
{ ) ، (٢ﺍﻟﱪ :ﻫﻮ ﻓﻌﻞ * öΝä3yδθã_ãρ (#θ—9uθè? βr& §É9ø9$# }§øŠ©9 ﻓﻤﻦ ﺍﻟﻘﺮﺁﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
ﺍﳋﲑ ﺍﻟﺬﻱ ﻳﻘﺮﺏ ﻣﻦ ﺍﷲ ،ﻭﻳﻮﺻﻞ ﺇﱃ ﺟﻨﺘﻪ ،ﻓﻜﻞ ﺃﻓﻌﺎﻝ ﺍﳋﲑ ﻫﻲ ﻣﻦ ﺍﻟﱪ ،ﻓﺎﻟﱪ ﻟﻔﻆ
ﻋﺎﻡ ﳚﻤﻊ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﳋﲑ ،ﻭﺃﻧﻮﺍﻉ ﺍﻟﻄﺎﻋﺎﺕ ﻛﻠﻬﺎ ﺩﺍﺧﻠﺔ ﲢﺖ ﻣﺴﻤﻰ ﺍﻟﱪ ،ﻭﲢﺖ
ﻣﺴﻤﻰ ﺍﻟﺘﻘﻮﻯ .
* }§øŠ©9 ﻓﺎﻟﱪ ﻭﺍﻟﺘﻘﻮﻯ ﻣﻦ ﺍﻷﲰﺎﺀ ﺍﻟﻌﺎﻣﺔ ﺍﻟﱵ ﲡﻤﻊ ﻛﻞ ﺧﺼﺎﻝ ﺍﳋﲑ ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ} :
ﲢﻮﻳﻞ ﺍﻟﻘﺒﻠﺔ ﻣﻦ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﺇﱃ ﺍﻟﻜﻌﺒﺔ ﺍﳌﺸﺮﻓﺔ ،ﺍﺳﺘﻨﻜﺮﻭﺍ ﻫﺬﺍ ﻭﺟﺤﺪﻭﻩ ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻬﻧﻢ
ﻳﻌﻠﻤﻮﻥ ﺃﻧﻪ ﺣﻖ ،ﻟﻜﻦ ﺟﺤﺪﻭﻩ ﻣﻦ ﺑﺎﺏ ﺍﻟﻌﻨﺎﺩ ﻭﺍﳌﻜﺎﺑﺮﺓ ﻭﺍﳊﺴﺪ ﻟﻠﻨﱯ ﻭﳍﺬﻩ ﺍﻷﻣﺔ .
ﻳﻘﻮﻝ ﺍﷲ :ﻟﻴﺲ ﺍﻟﱪ ﺃﻥ ﺗﻮﻟﻮﺍ ﻭﺟﻮﻫﻜﻢ ﺟﻬﺔ ﻣﻦ ﺍﳉﻬﺎﺕ ﻣﻦ ﻏﲑ ﺃﻣﺮ ﻣﻦ ﺍﷲ ،
ﻭﻟﻜﻦ ﺍﻟﱪ ﻃﺎﻋﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﺇﺫﺍ ﺃﻣﺮﻛﻢ ﺑﺄﻣﺮ ﻭﺟﺐ ﻋﻠﻴﻜﻢ ﺍﻣﺘﺜﺎﻟﻪ ،ﻫﺬﺍ ﻫﻮ
ﺍﻟﱪ ،ﻓﺈﺫﺍ ﺃﻣﺮﻛﻢ ﺑﺎﺳﺘﻘﺒﺎﻝ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻓﺎﻟﱪ ﰲ ﺫﺍﻙ ﺍﻟﻮﻗﺖ ﻫﻮ ﺍﺳﺘﻘﺒﺎﻝ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ؛
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻷﻧﻪ ﻃﺎﻋﺔ ﷲ ﰒ ﺇﺫﺍ ﺃﻣﺮﻛﻢ ﺃﻥ ﺗﺴﺘﻘﺒﻠﻮﺍ ﺍﻟﻜﻌﺒﺔ ﻓﺎﻟﱪ ﻫﻮ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻜﻌﺒﺔ ،ﻓﺎﻟﱪ
ﻳﺪﻭﺭ ﻣﻊ ﺃﻣﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .
ﺃﻧﺘﻢ ﻋﺒﻴﺪ ﳚﺐ ﻋﻠﻴﻜﻢ ﺍﻻﻣﺘﺜﺎﻝ ،ﺇﺫﺍ ﺃﻣﺮﻛﻢ ﺍﷲ ﺃﻥ ﺗﺴﺘﻘﺒﻠﻮﺍ ﺟﻬﺔ ﻣﻦ ﺍﳉﻬﺎﺕ ﻭﺟﺐ
ﻋﻠﻴﻜﻢ ﺍﻻﻣﺘﺜﺎﻝ ،ﺃﻣﺎ ﺃﻥ ﺗﺘﻌﺼﺒﻮﺍ ﳉﻬﺔ ﻣﻌﻴﻨﺔ ﻭﺗﻘﻮﻟﻮﺍ :ﻻ ﻳﺼﺢ ﺇﻻ ﺍﺳﺘﻘﺒﺎﳍﺎ ﻓﻬﺬﺍ ﻣﻌﻨﺎﻩ
ﺍﺗﺒﺎﻉ ﺍﳍﻮﻯ ﻭﺍﻟﻌﺼﺒﻴﺔ ،ﻭﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﺩﻕ ﻳﺪﻭﺭ ﻣﻊ ﺃﻭﺍﻣﺮ ﺍﷲ ﺣﻴﺚ ﺩﺍﺭﺕ ،ﻭﻻ ﻳﻌﺘﺮﺽ ﻋﻠﻰ
ﺃﻣﺮ ﺍﷲ ؛ ﻷﻥ ﺍﺳﺘﻘﺒﺎﻝ ﺟﻬﺔ ﺑﻌﺪ ﻧﺴﺦ ﺍﺳﺘﻘﺒﺎﳍﺎ ﻻ ﻳﻜﻮﻥ ﻃﺎﻋﺔ ﷲ ﻓﺎﻟﻌﻤﻞ ﺑﺎﳌﻨﺴﻮﺥ
ﻭﺗﺮﻙ ﺍﻟﻨﺎﺳﺦ ﻟﻴﺲ ﻃﺎﻋﺔ ﷲ ﻭﺇﳕﺎ ﻫﻮ ﻃﺎﻋﺔ ﻟﻠﻬﻮﻯ ﻭﺍﻟﻌﺼﺒﻴﺔ ،ﻓﺎﻟﱪ ﻣﺘﻌﻠﻖ ﺑﻄﺎﻋﺔ ﺍﷲ ،
* öΝä3yδθã_ãρ (#θ—9uθè? βr& §É9ø9$# }§øŠ©9 ﻓﺤﻴﺚ ﻭﺟﻬﻚ ﺗﺘﻮﺟﻪ ﺇﻥ ﻛﻨﺖ ﳏﻘﺎ ﰲ ﻋﺒﻮﺩﻳﺘﻚ ﷲ }
. )(١
{ «!$$Î/ ztΒ#u ôtΒ §É9ø9$# £Å3≈s9uρ É>Ìøóyϑø9$#uρ É−Îô³yϑø9$# Ÿ≅t6Ï%
١٧٥
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻭﺩﻟﻴﻞ ﺍﻟﻘﺪﺭ ﻗﻮﻟﻪ ﺗﻌﺎﱃ . ( ٤٥ ) (١) { ∩⊆∪ 9‘y‰s)Î/ çµ≈oΨø)n=yz >óx« ¨≅ä. $¯ΡÎ) } :
)çµ≈oΨø)n=yz >óx« ¨≅ä. $¯ΡÎ ) ( ٤٥ﺩﻟﻴﻞ ﺍﻟﺮﻛﻦ ﺍﻟﺴﺎﺩﺱ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ :ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
، (٢) { ∩⊆∪ 9‘y‰s)Î/ﺃﻱ :ﻛﻞ ﺷﻲﺀ ﺧﻠﻘﻪ ﺍﷲ ﻓﺈﻧﻪ ﻣﻘﺪﺭ ﰲ ﻋﻠﻤﻪ ﻭﻛﺘﺎﺑﺘﻪ ﻭﻣﺸﻴﺌﺘﻪ ﻭﺇﺭﺍﺩﺗﻪ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﻟﻴﺲ ﻫﻮ ﻋﻔﻮﻳﺎ ﺃﻭ ﺻﺪﻓﻴﺎ ،ﺇﳕﺎ ﻫﻮ ﺃﻣﺮ ﺳﺎﺑﻖ ﰲ ﻋﻠﻢ ﺍﷲ ،ﻭﻣﻜﺘﻮﺏ ﰲ
ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ،ﻭﺳﺎﺑﻖ ﰲ ﻣﺸﻴﺌﺔ ﺍﷲ ﻭﺇﺭﺍﺩﺗﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .
١٧٦
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
١٧٧
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﺑﺄﻥ ﻳﺮﻭﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﳌﺎ ﻋﺒﺪﻭﻩ ﻭﻛﺄﻬﻧﻢ ﻳﺮﻭﻧﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺟﺎﺯﺍﻫﻢ ﺍﷲ ﺑﺄﻥ ﺃﻓﺴﺢ ﳍﻢ
* 4o_ó¡çtø:$# (#θãΖ|¡ômr& tÏ%©#Ïj9 ﺍﺠﻤﻟﺎﻝ ﺑﺄﻥ ﻳﺮﻭﻩ ﺑﺄﺑﺼﺎﺭﻫﻢ ﰲ ﺩﺍﺭ ﺍﻟﻨﻌﻴﻢ .ﻗﺎﻝ ﺗﻌﺎﱃ } :
ﺍﷲ ﺍﳊﺴﲎ ،ﻭﻫﻲ ﺍﳉﻨﺔ ،ﻭﺯﺍﺩﻫﻢ ﺭﺅﻳﺔ ﺍﷲ ﺗﻌﺒﺪ ﺍﷲ ﻛﺄﻧﻚ ﺗﺮﺍﻩ ﻋﻠﻰ ﺍﳌﺸﺎﻫﺪﺓ ،
ﻭﺍﶈﺒﺔ ﻭﺍﻟﺸﻮﻕ ﺇﱃ ﻟﻘﺎﺋﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﺗﺘﻠﺬﺫ ﺑﻄﺎﻋﺘﻪ ،ﻭﺗﻄﻤﺌﻦ ﺇﱃ ﻃﺎﻋﺘﻪ ﺳﺒﺤﺎﻧﻪ
ﻭﺗﻌﺎﱃ ،ﺗﺸﺘﺎﻕ ﺇﻟﻴﻬﺎ ،ﻫﺬﻩ ﻃﺮﻳﻘﺔ ﺍﶈﺴﻨﲔ .
ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﺇﺫﺍ ﱂ ﺗﺒﻠﻎ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻓﺈﻧﻚ ﺗﻌﺒﺪﻩ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﳌﺮﺍﻗﺒﺔ ،ﺑﺄﻥ
ﺗﻌﻠﻢ ﺃﻥ ﺍﷲ ﻳﺮﺍﻙ ،ﻭﻳﻌﻠﻢ ﺣﺎﻟﻚ ،ﻭﻳﻌﻠﻢ ﻣﺎ ﰲ ﻧﻔﺴﻚ ،ﻓﻼ ﻳﻠﻴﻖ ﺑﻚ ﺃﻥ ﺗﻌﺼﻴﻪ ،ﻭﺃﻥ
ﲣﺎﻟﻒ ﺃﻣﺮﻩ ،ﻭﻫﻮ ﻳﺮﺍﻙ ﻭﻳﻄﻠﻊ ﻋﻠﻴﻚ ،ﻭﻫﺬﻩ ﺣﺎﻟﺔ ﺟﻴﺪﺓ ،ﻭﻟﻜﻨﻬﺎ ﺃﻗﻞ ﻣﻦ ﺍﻷﻭﱃ ،ﻭﻣﺎ
ﺩﻣﺖ ﺃﻧﻚ ﺗﻌﻠﻢ ﺃﻧﻪ ﻳﺮﺍﻙ ﻓﺈﻧﻚ ﲢﺴﻦ ﻋﺒﺎﺩﺗﻪ ﻭﺗﺘﻘﻨﻬﺎ ؛ ﻷﻧﻚ ﺗﻌﻠﻢ ﺃﻥ ﺍﷲ ﻳﺮﺍﻙ ،ﻭﷲ ﺍﳌﺜﻞ
ﺍﻷﻋﻠﻰ ﻟﻮ ﻛﻨﺖ ﺃﻣﺎﻡ ﳐﻠﻮﻕ ﻟﻪ ﻣﱰﻟﺔ ﻭﺃﻣﺮﻙ ﺑﺄﻣﺮ ،ﻭﺃﻧﺖ ﺗﻨﻔﺬ ﻫﺬﺍ ﺍﻷﻣﺮ ﺃﻣﺎﻣﻪ ﻭﻳﻨﻈﺮ
ﺇﻟﻴﻚ ،ﻫﻞ ﻳﻠﻴﻖ ﺑﻚ ﺃﻥ ﻳﻘﻊ ﻣﻨﻚ ﺇﺧﻼﻝ ﻬﺑﺬﺍ ﺍﻟﻔﻌﻞ ؟
ﺍﳊﺎﺻﻞ :ﺃﻥ ﺍﻹﺣﺴﺎﻥ ﻋﻠﻰ ﻣﺮﺗﺒﺘﲔ :
ﻣﺮﺗﺒﺔ ﺍﳌﺸﺎﻫﺪﺓ ﺍﻟﻘﻠﺒﻴﺔ :ﻭﻫﻲ ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﻛﺄﻧﻚ ﺗﺮﺍﻩ ﻣﻦ ﺷﺪﺓ ﺍﻟﻴﻘﲔ ﻭﺍﻹﳝﺎﻥ ،
ﻛﺄﻧﻚ ﺗﺮﻯ ﺍﷲ ﻋﻴﺎﻧﺎ .
ﻭﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ :ﻭﻫﻲ ﺃﻗﻞ ﻣﻨﻬﺎ ،ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﻭﺃﻧﺖ ﺗﻌﻠﻢ ﺃﻧﻪ ﻳﺮﺍﻙ ﻭﻳﻄﻠﻊ ﻋﻠﻴﻚ ،ﻓﻼ
ﺗﻌﺼﻴﻪ ﻭﻻ ﲣﺎﻟﻒ ﺃﻣﺮﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .
ﻫﺬﻩ ﻣﺮﺗﺒﺔ ﺍﻹﺣﺴﺎﻥ ،ﻭﻫﻲ ﺃﻋﻠﻰ ﻣﺮﺍﺗﺐ ﺍﻟﺪﻳﻦ ،ﻣﻦ ﺑﻠﻐﻬﺎ ﻓﺈﻧﻪ ﺑﻠﻎ ﺃﻋﻠﻰ ﻣﺮﺍﺗﺐ
ﺍﻟﺪﻳﻦ ،ﻭﻗﺒﻠﻬﺎ ﻣﺮﺗﺒﺔ ﺍﻹﳝﺎﻥ ،ﻭﻗﺒﻠﻬﺎ ﻣﺮﺗﺒﺔ ﺍﻹﺳﻼﻡ .
١٧٨
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻓﺎﻟﺪﻳﻦ ﺩﻭﺍﺋﺮ :
ﺍﻟﺪﺍﺋﺮﺓ ﺍﻷﻭﱃ :ﺍﻹﺳﻼﻡ ،ﻭﻫﻲ ﻭﺍﺳﻌﺔ ﺣﱴ ﺇﻧﻪ ﻳﺪﺧﻞ ﻓﻴﻬﺎ ﺍﳌﻨﺎﻓﻖ ،ﻭﻳﻘﺎﻝ ﻟﻪ ﻣﺴﻠﻢ
ﻭﻳﻌﺎﻣﻞ ﻣﻌﺎﻣﻠﺔ ﺍﳌﺴﻠﻤﲔ ؛ ﻷﻧﻪ ﺍﺳﺘﺴﻠﻢ ﰲ ﺍﻟﻈﺎﻫﺮ ،ﻓﻬﻮ ﺩﺍﺧﻞ ﰲ ﺩﺍﺋﺮﺓ ﺍﻹﺳﻼﻡ ،ﻭﻳﺪﺧﻞ
ﻓﻴﻬﺎ ﺿﻌﻴﻒ ﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ ﻟﻴﺲ ﻣﻌﻪ ﻣﻦ ﺍﻹﳝﺎﻥ ﺇﻻ ﻣﺜﻘﺎﻝ ﺣﺒﺔ ﺧﺮﺩﻝ .
ﺍﻟﺪﺍﺋﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ :ﻭﻫﻲ ﺃﺿﻴﻖ ﻣﻦ ﺍﻷﻭﱃ ﻭﺃﺧﺺ ،ﺩﺍﺋﺮﺓ ﺍﻹﳝﺎﻥ ،ﻭﻫﺬﻩ ﻻ ﻳﺪﺧﻞ ﻓﻴﻬﺎ
ﺍﳌﻨﺎﻓﻖ ﺍﻟﻨﻔﺎﻕ ﺍﻻﻋﺘﻘﺎﺩﻱ ﺃﺑﺪﺍ ،ﻭﺇﳕﺎ ﻳﺪﺧﻞ ﻓﻴﻬﺎ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ،ﻭﻫﻢ ﻋﻠﻰ ﻗﺴﻤﲔ :ﺇﳝﺎﻥ
ﻛﺎﻣﻞ ،ﻭﺇﳝﺎﻥ ﻧﺎﻗﺺ ،ﻓﻴﺪﺧﻞ ﻓﻴﻬﺎ ﻣﺆﻣﻦ ﻓﺎﺳﻖ ،ﺃﻭ ﻣﺆﻣﻦ ﺗﻘﻲ .
ﺍﻟﺪﺍﺋﺮﺓ ﺍﻟﺜﺎﻟﺜﺔ :ﻭﻫﻲ ﺃﺿﻴﻖ ﻣﻦ ﺍﻟﺜﺎﻧﻴﺔ ،ﺩﺍﺋﺮﺓ ﺍﻹﺣﺴﺎﻥ ،ﻭﻫﻲ ﻛﻤﺎ ﺑﻴﻨﻬﺎ ﺍﻟﻨﱯ
ﻭﻻ ﻳﺪﺧﻞ ﻓﻴﻬﺎ ﺇﻻ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﺍﻟﻜﺎﻣﻞ .
١٧٩
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺩﻟﻴﻞ ﺍﻹﺣﺴﺎﻥ
، (١)
{ ∩⊇⊄∇∪ šχθãΖÅ¡øt’Χ Νèδ tÏ%©!$#¨ρ (#θs)¨?$# tÏ%©!$# yìtΒ ©!$# ¨βÎ) } : ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ
’Îû y7t7=s)s?uρ ∩⊄⊇∇∪ ãΠθà)s? tÏm y71ttƒ “Ï%©!$# ∩⊄⊇∠∪ ÉΟŠÏm§9$# Í“ƒÍ•yèø9$# ’n?tã ö≅©.uθs?uρ } : ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ
Ü>â“÷ètƒ $tΒuρ 4 ϵ‹Ïù tβθàÒ‹Ïè? øŒÎ) #·Šθåκà− ö/ä3ø‹n=tæ $¨Ζà2 ωÎ) @≅yϑtã ôÏΒ tβθè=yϑ÷ès? Ÿωuρ 5β#uöè% ÏΒ çµ÷ΖÏΒ (#θè=÷Gs? $tΒuρ
5=≈tGÏ. ’Îû ωÎ) uy9ø.r& Iωuρ y7Ï9≡sŒ ÏΒ ttóô¹r& Iωuρ Ï!$yϑ¡¡9$# ’Îû Ÿωuρ ÇÚö‘F{$# †Îû ;六sŒ ÉΑ$s)÷WÏiΒ ÏΒ y7Îi/¢‘ tã
( ٤٧ ) . (٣)
{ ∩∉⊇∪ AÎ7•Β
Νèδ tÏ%©!$#¨ρ (#θs)¨?$# tÏ%©!$# yìtΒ ©!$# ¨βÎ) } : ( ﻫﺬﺍ ﺩﻟﻴﻞ ﺍﳌﺮﺗﺒﺔ ﺍﻷﻭﱃ ﻣﻦ ﺍﻹﺣﺴﺎﻥ٤٧ )
ﺩﻟﺖ ﺍﻵﻳﺔ ﺃﻥ ﺍﷲ ﻣﻊ ﺍﶈﺴﻨﲔ ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻋﺒﺪﻭﺍ ﺍﷲ ﻛﺄﻬﻧﻢ، (٤) { ∩⊇⊄∇∪ šχθãΖÅ¡øt’Χ
. " " ﻓﺈﻧﻪ ﻳﺮﺍﻙ: ﻫﺬﺍ ﺩﻟﻴﻞ ﻗﻮﻟﻪ، ( ﻫﺬﺍ ﺩﻟﻴﻞ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ٥) { ∩⊄⊇∪ tωÉf≈¡¡9$#
ﻭﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ: (٦) { ∩⊄⊇∠∪ ÉΟŠÏm§9$# Í“ƒÍ•yèø9$# ’n?tã } . ﻓﻮﺽ ﺃﻣﻮﺭﻙ: ﺃﻱ: ﻭﺗﻮﻛﻞ
. ﻭﺗﻌﺎﱃ
. ﺗﻘﻮﻡ ﻟﻠﻌﺒﺎﺩﺓ ﻭﺍﻟﺼﻼﺓ: (٧) { ∩⊄⊇∇∪ ãΠθà)s? tÏm }
١٨٠
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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{ ) : (١ﻳﺮﺍﻙ ﻭﺃﻧﺖ ﺭﺍﻛﻊ ،ﻭﺃﻧﺖ ﺳﺎﺟﺪ ،ﻳﺮﺍﻙ ﰲ ∩⊄⊇∪ tωÉf≈¡¡9$# ’Îû y7t7=s)s?uρ }
ﲨﻴﻊ ﺃﺣﻮﺍﻝ ﺍﻟﻌﺒﺎﺩﺓ ﻗﺎﺋﻤﺎ ﻭﺭﺍﻛﻌﺎ ﻭﺳﺎﺟﺪﺍ ،ﻓﻬﻮ ﻳﺮﺍﻙ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .
{ ) : (٢ﺍﻟﺴﻤﻴﻊ ﻷﻗﻮﺍﻟﻚ ،ﺍﻟﻌﻠﻴﻢ ﺑﺄﻗﻮﺍﻟﻚ )∩⊄⊄⊃∪ ÞΟŠÎ=yèø9$# ßìŠÏϑ¡¡9$# uθèδ …çµ¯ΡÎ }
Ÿωu ρ 5β#uöè% ÏΒ çµ÷ΖÏΒ (#θè=÷Gs? $tΒuρ 5βù'x© ’Îû ãβθä3s? $tΒuρ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
ﺃﻣﻮﺭﻙ ،ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﻌﺒﺎﺩﺓ ﺃﻭ ﻣﻦ ﻏﲑﻫﺎ ،ﲨﻴﻊ ﺃﻓﻌﺎﻟﻚ ﻭﲢﺮﻛﺎﺗﻚ ﻣﺎ ﺗﻜﻮﻥ ﰲ ﺷﺄﻥ
ﻣﻦ ﺍﻟﺸﺌﻮﻥ .
} (٥) { 5β#uöè% ÏΒ çµ÷ΖÏΒ (#θè=÷Gs? $tΒuρﺃﻱ :ﻣﻦ ﺍﷲ ﻷﻥ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺃﻭ ﺍﻟﻀﻤﲑ
ﺭﺍﺟﻊ ﺇﱃ ﺍﻟﺸﺄﻥ ،ﺃﻱ :ﻭﻣﻦ ﺍﻟﺸﺄﻥ ﺍﻟﺬﻱ ﺗﻜﻮﻥ ﻓﻴﻪ ﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ .
} (٦) { tβθè=yϑ÷ès? Ÿωuρﻫﺬﺍ ﳉﻤﻴﻊ ﺍﻷﻣﺔ ،ﻟﻠﺮﺳﻮﻝ ﻭﻏﲑﻩ .
} (٧) { @≅yϑtã ôÏΒﺃﻱ :ﻋﻤﻞ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺧﲑ ﺃﻭ ﺷﺮ .
ﻧﺮﺍﻛﻢ ﻭﻧﺒﺼﺮﻛﻢ ﻭﻧﺸﺎﻫﺪﻛﻢ ،ﻫﺬﺍ ﺩﻟﻴﻞ )( ٨
{ )#·Šθåκà− ö/ä3ø‹n=tæ $¨Ζà2 ωÎ }
١٨١
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
ﺗﺒﺎﺷﺮﻭﻧﻪ ﻭﺗﻌﻤﻠﻮﻧﻪ ،ﻓﻬﺬﺍ ﻳﻌﻄﻲ ﺩﻟﻴﻼ ﻋﻠﻰ ﺍﳌﺮﺗﺒﺔ )( ١
{ )4 ϵ‹Ïù tβθàÒ‹Ïè? øŒÎ }
ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﻣﺮﺍﺗﺐ ﺍﻹﺣﺴﺎﻥ ،ﻭﺃﻧﻪ ﺟﻞ ﻭﻋﻼ ﺷﻬﻴﺪ ﻋﻠﻰ ﻛﻞ ﻋﺎﻣﻞ ﺑﻌﻤﻠﻪ ،ﻳﺮﺍﻩ
)’Îû Öóx« ϵø‹n=tã 4‘xøƒs† Ÿω ©!$# ¨βÎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻳﻌﻠﻤﻪ ﻭﻳﺒﺼﺮﻩ ،ﻭﻻ ﻳﻐﻴﺐ ﻋﻨﻪ } :
ﻭﺃﻣﺎ ﺍﻹﺣﺴﺎﻥ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺍﳋﻠﻖ ﻓﻤﻌﻨﺎﻩ :ﺑﺬﻝ ﺍﳌﻌﺮﻭﻑ ﳍﻢ ،ﻭﻛﻒ ﺍﻷﺫﻯ ﻋﻨﻬﻢ ،
ﺑﺄﻥ ﺗﻄﻌﻢ ﺍﳉﺎﺋﻊ ،ﻭﺗﻜﺴﻮ ﺍﻟﻌﺎﺭﻱ ،ﻭﺗﻌﲔ ﲜﺎﻫﻚ ﺍﶈﺘﺎﺝ ،ﻭﺗﺸﻔﻊ ﳌﻦ ﺍﺣﺘﺎﺝ ﺍﻟﺸﻔﺎﻋﺔ ،
ﺗﺒﺬﻝ ﺍﳌﻌﺮﻭﻑ ،ﲨﻴﻊ ﻭﺟﻮﻩ ﺍﳌﻌﺮﻭﻑ ،ﺗﻜﺮﻡ ﺍﻟﻀﻴﻒ ،ﺗﻜﺮﻡ ﺍﳉﺎﺭ ،ﻻ ﻳﺼﺪﺭ ﻣﻨﻚ ﺇﻻ
ﺧﲑ ﳉﺎﺭﻙ ،ﻭﺗﻜﻒ ﺃﺫﺍﻙ ﻋﻨﻪ ﺃﻳﻀﺎ ﻓﻼ ﻳﺼﺪﺭ ﻣﻨﻚ ﺃﺫﻯ ﻟﻪ ﻭﻻ ﻟﻐﲑﻩ ،ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻻ
ﻳﺼﺪﺭ ﻣﻨﻪ ﺇﻻ ﺃﺫﻯ ،ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﺼﺪﺭ ﻣﻨﻪ ﺃﺫﻯ ﻭﺧﲑ ،ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻻ ﻳﺼﺪﺭ ﻣﻨﻪ
ﺇﻻ ﺧﲑ ،ﻓﻬﺬﺍ ﰲ ﺃﻋﻠﻰ ﺍﻟﻄﺒﻘﺎﺕ .
=Ïtä† ©!$# ¨βÎ) ¡ (#þθãΖÅ¡ômr&uρ ﺑﺬﻝ ﺍﳋﲑ ﻟﻠﻨﺎﺱ ﻭﻛﻒ ﺍﻷﺫﻯ ﻋﻨﻬﻢ ﻫﻮ ﺍﻹﺣﺴﺎﻥ ﻟﻠﻨﺎﺱ } :
،ﺣﱴ ﺍﻟﺒﻬﺎﺋﻢ ﳚﺐ ﺃﻥ ﲢﺴﻦ ﺇﻟﻴﻬﺎ ﺑﺄﻥ ﻬﺗﻴﺊ ﳍﺎ ﻣﺎ ﲢﺘﺎﺝ ﺇﻟﻴﻪ ، )(٣
{ ∩⊇∈∪ tÏΖÅ¡ósßϑø9$#
ﻭﲤﻨﻊ ﺍﻷﺫﻯ ﻋﻨﻬﺎ ،ﻭﺗﺮﻓﻖ ﻬﺑﺎ ،ﻫﺬﺍ ﻣﻦ ﺍﻹﺣﺴﺎﻥ ﺇﱃ ﺍﻟﺒﻬﺎﺋﻢ ،ﺣﱴ ﺍﳌﺴﺘﺤﻖ ﻟﻠﻘﺘﻞ ﻻ
ﺗﻌﺬﺑﻪ ،ﺑﻞ ﺗﻘﺘﻠﻪ ﻗﺘﻠﺔ ﺣﺴﻨﺔ ﻭﻣﺮﳛﺔ ،ﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﻘﺼﺎﺹ ،ﻭﻣﻦ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﳊﺪ ،
ﻓﺈﻧﻪ ﻳﻨﻔﺬ ﻓﻴﻪ ﺑﺮﻓﻖ ،ﻻ ﲤﺜﻴﻞ ،ﻭﻻ ﺗﻌﺬﻳﺐ ،ﻭﻻ ﺻﱪ .
١٨٢
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻗﺎﻝ } : ﺇﻥ ﺍﷲ ﻛﺘﺐ ﺍﻹﺣﺴﺎﻥ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ،ﻓﺈﺫﺍ ﻗﺘﻠﺘﻢ ﻓﺄﺣﺴﻨﻮﺍ ﺍﻟﻘﺘﻠﺔ ،ﻭﺇﺫﺍ
ﺫﲝﺘﻢ ﻓﺄﺣﺴﻨﻮﺍ ﺍﻟﺬﺑﺢ { ) (٢) (١ﰲ ﺍﻟﻘﺼﺎﺹ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﳑﺎ ﻳﻠﺰﻡ ﺍﳊﺪ .
ﻓﺈﺫ ﺫﲝﺘﻢ :ﺃﻱ ،ﺫﲝﺘﻢ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﳌﺄﻛﻮﻟﺔ ،ﻓﺄﺣﺴﻨﻮﺍ ﺍﻟﺬﲝﺔ } ،ﻭﻟﻴﺤﺪ
ﺃﺣﺪﻛﻢ ﺷﻔﺮﺗﻪ ،ﻭﻟﲑﺡ ﺫﺑﻴﺤﺘﻪ { ) ، (٣ﻓﺘﺤﺴﻦ ﺣﱴ ﻟﻠﺒﻬﺎﺋﻢ ،ﻭﻗﺪ ﻏﻔﺮ ﺍﷲ ﻟﻠﺒﻐﻲ
ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺑﺴﺒﺐ ﺃﻬﻧﺎ ﺳﻘﺖ ﻛﻠﺒﺎ ﺭﺃﺗﻪ ﻳﻠﻬﺚ ﻣﻦ ﺍﻟﻌﻄﺶ ،ﻓﺴﻘﺘﻪ ﻓﺸﻜﺮ ﺍﷲ ﳍﺎ ،
)( ٤
ﻭﻫﻮ ﺫﻧﺐ ﻋﻈﻴﻢ ،ﻭﻫﻮ ﺍﻟﺒﻐﺎﺀ ،ﺃﻱ :ﺍﻟﺰﱏ ،ﻓﻐﻔﺮ ﺍﷲ ﳍﺎ ﻓﻐﻔﺮ ﺍﷲ ﳍﺎ ﺫﻧﺒﻬﺎ
ﺑﺴﺒﺐ ﺫﻟﻚ ؛ ﻷﻬﻧﺎ ﺃﺣﺴﻨﺖ ﺇﱃ ﻫﺬﺍ ﺍﻟﺒﻬﻴﻢ ﺍﻟﻌﻄﺸﺎﻥ .
ﻓﻜﻴﻒ ﺑﻐﲑ ﺍﻟﻜﻠﺐ ؟ ﺇﺫﺍ ﺃﺣﺴﻨﺖ ﺇﱃ ﺟﺎﺋﻊ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ،ﺃﻭ ﺣﱴ ﻣﻦ ﺑﲏ ﺁﺩﻡ ﻭﻟﻮ
ﻛﺎﻥ ﻛﺎﻓﺮﺍ ،ﺇﺫﺍ ﺃﺣﺴﻨﺖ ﺇﻟﻴﻪ ﻓﺈﻥ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﻳﺸﻜﺮ ﻟﻚ ﺫﻟﻚ ﺍﻹﺣﺴﺎﻥ ،ﻗﺎﻝ ﺗﻌﺎﱃ :
. )(٥
} { ∩⊇∈∪ tÏΖÅ¡ósßϑø9$# =Ïtä† ©!$# ¨βÎ) ¡ (#þθãΖÅ¡ômr&uρ
ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ :ﻭﻫﻮ ﺇﺗﻘﺎﻥ ﺍﻟﻌﻤﻞ ،ﺃﻱ ﻋﻤﻞ ﺗﻌﻤﻠﻪ ﳚﺐ ﻋﻠﻴﻚ ﺃﻥ ﺗﺘﻘﻨﻪ ،ﻻ ﻟﻴﻘﺎﻝ :
ﺇﻥ ﻓﻼﻧﺎ ﳛﺴﻦ ﻛﺬﺍ ،ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ } :ﺇﻥ ﺍﷲ ﳛﺐ ﺇﺫﺍ ﻋﻤﻞ ﺃﺣﺪﻛﻢ ﻋﻤﻼ ﺃﻥ
ﻳﺘﻘﻨﻪ { ). (٦
) (١ﻣﺴﻠﻢ ﺍﻟﺼﻴﺪ ﻭﺍﻟﺬﺑﺎﺋﺢ ﻭﻣﺎ ﻳﺆﻛﻞ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ) ، (١٩٥٥ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻳﺎﺕ ) ، (١٤٠٩ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻀﺤﺎﻳﺎ
) ، (٤٤١٣ﺃﺑـﻮ ﺩﺍﻭﺩ ﺍﻟﻀـﺤﺎﻳﺎ ) ، (٢٨١٥ﺍﺑـﻦ ﻣﺎﺟﻪ ﺍﻟﺬﺑﺎﺋﺢ ) ، (٣١٧٠ﺃﲪﺪ ) ، (١٢٥/٤ﺍﻟﺪﺍﺭﻣﻲ
ﺍﻷﺿﺎﺣﻲ ). (١٩٧٠
) (٢ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ) ( ١٩٥٥ﻣﻦ ﺣﺪﻳﺚ ﺷﺪﺍﺩ ﺑﻦ ﺃﻭﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .
) (٣ﻣﺴﻠﻢ ﺍﻟﺼﻴﺪ ﻭﺍﻟﺬﺑﺎﺋﺢ ﻭﻣﺎ ﻳﺆﻛﻞ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ) ، (١٩٥٥ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻳﺎﺕ ) ، (١٤٠٩ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻀﺤﺎﻳﺎ
) ، (٤٤١٣ﺃﺑـﻮ ﺩﺍﻭﺩ ﺍﻟﻀﺤﺎﻳﺎ ) ، (٢٨١٥ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺬﺑﺎﺋﺢ ) ، (٣١٧٠ﺃﲪﺪ ) ، (١٢٥/٤ﺍﻟﺪﺍﺭﻣﻲ
ﺍﻷﺿﺎﺣﻲ ). (١٩٧٠
) (٤ﺍﻧﻈﺮ ﻣﺎ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ، ( ٣٤٦٧ﻭﻣﺴﻠﻢ ) ( ٢٢٤٥ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .
) (٥ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ . ١٩٥ :
) (٦ﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﰲ " ﺷﻌﺐ ﺍﻹﳝﺎﻥ " ( ٥٣١٣ ) ٣٣٤/٤ﻭ ) ( ٥٣١٤ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ .
١٨٣
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻭﺍﻟﺪﻟﻴﻞ ﻣﻦ ﺍﻟﺴﻨﺔ ﺣﺪﻳﺚ ﺟﱪﻳﻞ ﺍﳌﺸﻬﻮﺭ } :ﻋﻦ ﻋﻤﺮ ﻗﺎﻝ :ﺑﻴﻨﻤﺎ ﳓﻦ
ﺟﻠﻮﺱ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﺇﺫ ﻃﻠﻊ ﻋﻠﻴﻨﺎ ﺭﺟﻞ ،ﺷﺪﻳﺪ ﺑﻴﺎﺽ ﺍﻟﺜﻴﺎﺏ ،ﺷﺪﻳﺪ ﺳﻮﺍﺩ
ﺍﻟﺸﻌﺮ { )( ٤٨ ) .(١
) ( ٤٨ﻗﺪ ﺗﻘﺪﻡ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﻹﺳﻼﻡ ﻭﺍﻹﳝﺎﻥ ﻭﺍﻹﺣﺴﺎﻥ ،ﻭﺃﺭﻛﺎﻥ ﻛﻞ ﻣﺮﺗﺒﺔ ،ﻭﺫﻛﺮ
ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﺃﺩﻟﺔ ﻛﻞ ﻣﺮﺗﺒﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ،ﻭﻫﺬﺍ ﻛﻠﻪ ﺗﻘﺪﻡ ﻭﺍﻧﺘﻬﻰ ،ﰒ ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﺭﲪﻪ
ﺍﷲ ﺩﻟﻴﻞ ﻫﺬﻩ ﺍﳌﺮﺍﺗﺐ ﻣﻦ ﺍﻟﺴﻨﺔ ،ﺳﻨﺔ ﺍﻟﺮﺳﻮﻝ ﻓﺬﻛﺮ ﺣﺪﻳﺚ ﺟﱪﻳﻞ ﻭﺃﻧﻪ ﺃﺗﻰ ﺍﻟﻨﱯ
ﻭﻫﻮ ﻣﻊ ﺃﺻﺤﺎﺑﻪ ،ﺃﺗﺎﻫﻢ ﰲ ﺻﻮﺭﺓ ﺭﺟﻞ ،ﻭﺟﻠﺲ ﺇﱃ ﺍﻟﻨﱯ ﻭﺳﺄﻟﻪ ﻋﻦ ﺍﻹﺳﻼﻡ
ﻭﺍﻹﳝﺎﻥ ﻭﺍﻹﺣﺴﺎﻥ ،ﰒ ﺳﺄﻟﻪ ﻋﻦ ﺍﻟﺴﺎﻋﺔ ،ﻭﺳﺄﻟﻪ ﻋﻦ ﺃﻣﺎﺭﺍﻬﺗﺎ ،ﻫﺬﺍ ﻣﺎ ﻳﺴﻤﻰ ﲝﺪﻳﺚ
ﺟﱪﻳﻞ ﺃﻭ ﺣﺪﻳﺚ ﻋﻤﺮ ،ﻭﻫﻮ ﺣﺪﻳﺚ ﻭﺭﺩ ﻣﻦ ﻋﺪﺓ ﻃﺮﻕ ﻋﻦ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﻓﻬﻮ
)(٢
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻊ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ،ﻭﺫﻛﺮ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﺭﻭﺍﻳﺔ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ
ﺍﺧﺘﻼﻑ ﰲ ﺃﻟﻔﺎﻅ ﺍﳊﺪﻳﺚ ﰲ ﻃﺮﻕ ﺃﺧﺮﻯ ،ﻭﻟﻜﻦ ﺍﳌﻌﲎ ﻭﺍﺣﺪ .
ﻗﺎﻝ :ﺑﻴﻨﻤﺎ ﳓﻦ ﺟﻠﻮﺱ ﻋﻨﺪ ﺍﻟﻨﱯ ﻛﺎﻥ ﻣﻦ ﻋﺎﺩﻬﺗﻢ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺃﻬﻧﻢ ﳚﺘﻤﻌﻮﻥ
ﻋﻨﺪ ﺍﻟﻨﱯ ﰲ ﺍﳌﺴﺠﺪ ،ﻭﻳﺘﻠﻘﻮﻥ ﻋﻨﻪ ﺍﻟﻌﻠﻢ ،ﻭﻳﺴﺘﻤﻌﻮﻥ ﺇﱃ ﺃﺟﻮﺑﺘﻪ ﻋﻠﻰ ﻣﺎ ﻳﺮﺩﻩ
ﻣﻦ ﺍﻷﺳﺌﻠﺔ ،ﻓﺒﻴﻨﻤﺎ ﻫﻢ ﻛﺬﻟﻚ ﻋﻠﻰ ﻋﺎﺩﻬﺗﻢ ﺇﺫ ﺩﺧﻞ ﻋﻠﻴﻬﻢ ﺭﺟﻞ ﻣﻦ ﺍﻟﺒﺎﺏ ،ﺭﺟﻞ ﺷﺪﻳﺪ
ﺑﻴﺎﺽ ﺍﻟﺜﻴﺎﺏ ،ﺷﺪﻳﺪ ﺳﻮﺍﺩ ﺍﻟﺸﻌﺮ ،ﺃﻱ :ﺃﻥ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﲤﺜﻞ ﰲ ﺻﻮﺭﺓ ﻫﺬﺍ
ﺍﻟﺮﺟﻞ ،ﻭﱂ ﻳﺄﻬﺗﻢ ﺑﺼﻮﺭﺗﻪ ﺍﳌﻠﻜﻴﺔ ؛ ﻷﻬﻧﻢ ﻻ ﻳﻄﻴﻘﻮﻥ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ﰲ ﺻﻮﺭﺗﻪ ﺍﳌﻠﻜﻴﺔ .
) (١ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٨ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦١٠ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ ) ، (٤٩٩٠ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٩٥ﺍﺑﻦ
ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٦٣ﺃﲪﺪ ). (٥٢/١
) (٢ﺃﺧﺮﺟﻬﺎ ﻣﺴﻠﻢ ) ، ( ٨ﻭﺍﻧﻈﺮ " ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ " ﻻﺑﻦ ﺭﺟﺐ ٩٣/١ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﱐ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻻ ﻳﺮﻯ ﻋﻠﻴﻪ ﺃﺛﺮ ﺍﻟﺴﻔﺮ ،ﻭﻻ ﻳﻌﺮﻓﻪ ﻣﻨﺎ ﺃﺣﺪ ،ﺣﱴ ﺟﻠﺲ ﺇﱃ ﺍﻟﻨﱯ ﻓﺄﺳﻨﺪ
ﺭﻛﺒﺘﻴﻪ ﺇﱃ ﺭﻛﺒﺘﻴﻪ ،ﻭﻭﺿﻊ ﻛﻔﻴﻪ ﻋﻠﻰ ﻓﺨﺬﻳﻪ ،ﻭﻗﺎﻝ :ﻳﺎ ﳏﻤﺪ ﺃﺧﱪﱐ ﻋﻦ ﺍﻹﺳﻼﻡ .
) ( ٤٩
) ( ٤٩ﻻ ﻳﺮﻯ ﻋﻠﻴﻪ ﺃﺛﺮ ﺍﻟﺴﻔﺮ ،ﻭﻻ ﻳﻌﺮﻓﻪ ﻣﻨﺎ -ﺃﻱ :ﻣﻦ ﺍﳊﺎﺿﺮﻳﻦ -ﺃﺣﺪ ،ﻓﻬﺬﺍ
ﻣﻦ ﺍﻟﻌﺠﺎﺋﺐ ﺃﻧﻪ ﻟﻴﺲ ﻗﺎﺩﻣﺎ ﻣﻦ ﺳﻔﺮ ﺣﱴ ﻳﻘﺎﻝ :ﺇﻧﻪ ﻣﻦ ﻏﲑ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ،ﻭﻫﻢ ﻻ
ﻳﻌﺮﻓﻮﻧﻪ ،ﻭﻫﻮ ﻟﻴﺲ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻠﺪ ﺣﱴ ﻳﻌﺮﻓﻮﻩ ،ﻓﺘﺤﲑﻭﺍ ﰲ ﺷﺄﻧﻪ ،ﻻ ﻫﻮ ﻗﺎﺩﻡ ،ﻭﻻ ﻫﻮ
ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻠﺪ ،ﻟﻮ ﻛﺎﻥ ﻗﺎﺩﻣﺎ ﻣﻦ ﺳﻔﺮ ﻟﻈﻬﺮ ﻋﻠﻴﻪ ﺃﺛﺮ ﺍﻟﺴﻔﺮ ﰲ ﺛﻴﺎﺑﻪ ﻭﰲ ﻟﻮﻧﻪ ؛ ﻷﻥ
ﺍﳌﺴﺎﻓﺮ ﺗﻈﻬﺮ ﻋﻠﻴﻪ ﺁﺛﺎﺭ ﺍﻟﺴﻔﺮ ،ﻓﻼ ﻳﻌﺮﻓﻪ ﺃﺣﺪ ﻣﻦ ﺍﳊﺎﺿﺮﻳﻦ ،ﻓﻠﻴﺲ ﻫﻮ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻠﺪ ،
ﻭﻟﻴﺲ ﻫﻮ ﻗﺎﺩﻣﺎ ﻣﻦ ﺳﻔﺮ ،ﻓﻤﻦ ﺃﻳﻦ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ؟ ﻫﺬﺍ ﺍﻟﺬﻱ ﺍﺳﺘﻐﺮﺑﻮﻩ .
ﻓﺠﻠﺲ ﺇﱃ ﺍﻟﻨﱯ ﺑﲔ ﻳﺪﻳﻪ ﺟﻠﻮﺱ ﺍﳌﺘﻌﻠﻢ ﻣﻦ ﻣﻌﻠﻤﻪ ،ﻭﺃﺳﻨﺪ ﺭﻛﺒﺘﻴﻪ ﺇﱃ ﺭﻛﺒﱵ
ﺍﻟﻨﱯ ﺃﻱ :ﺃﻧﻪ ﻗﺮﻳﺐ ﻣﻨﻪ ﺟﺪﺍ ،ﻭﻭﺿﻊ ﻳﺪﻳﻪ ﻋﻠﻰ ﻓﺨﺬﻳﻪ ،ﺃﻱ :ﻓﺨﺬﻱ ﺍﻟﻨﱯ .
ﻓﻘﺎﻝ ﻳﺎ ﳏﻤﺪ :ﺧﺎﻃﺒﻪ ﺑﺎﲰﻪ ،ﻭﱂ ﻳﻘﻞ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻟﻌﻠﻪ ﻓﻌﻞ ﺫﻟﻚ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﻈﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻧﻪ ﻣﻦ ﺍﻟﺒﺎﺩﻳﺔ ؛ ﻷﻥ ﻣﻦ ﻋﺎﺩﺓ ﺃﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ ﺃﻬﻧﻢ ﳜﺎﻃﺒﻮﻥ ﺍﻟﻨﱯ
ﺑﺎﲰﻪ ؛ ﻷﻥ ﺃﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ ﻋﻠﻰ ﻃﺒﻴﻌﺘﻬﻢ ﻭﻋﺎﺩﻬﺗﻢ ،ﻭﻫﻮ ﺯﻳﺎﺩﺓ ﰲ ﺍﻹﻏﺮﺍﺏ ﻭﺍﻟﺘﻌﻤﻴﺔ ﺣﱴ ﻻ
ﻳﻌﺮﻓﻮﻩ .
ﻗﺎﻝ :ﻳﺎ ﳏﻤﺪ ﺃﺧﱪﱐ ﻋﻦ ﺍﻹﺳﻼﻡ ،ﺃﻱ :ﺍﺷﺮﺡ ﱄ ﻣﻌﲎ ﺍﻹﺳﻼﻡ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻗﺎﻝ :ﺃﻥ ﺗﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ﻭﺗﻘﻴﻢ ﺍﻟﺼﻼﺓ ،ﻭﺗﺆﰐ
ﺍﻟﺰﻛﺎﺓ ،ﻭﺗﺼﻮﻡ ﺭﻣﻀﺎﻥ ،ﻭﲢﺞ ﺍﻟﺒﻴﺖ ﺇﻥ ﺍﺳﺘﻄﻌﺖ ﺇﻟﻴﻪ ﺳﺒﻴﻼ ،ﻓﻘﺎﻝ :ﺻﺪﻗﺖ ،
ﻓﻌﺠﺒﻨﺎ ﻟﻪ ﻳﺴﺄﻟﻪ ﻭﻳﺼﺪﻗﻪ ( ٥٠ ) .
) ( ٥٠ﻗﺎﻝ :ﺍﻹﺳﻼﻡ ﺃﻥ ﺗﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﺗﻘﻴﻢ
ﺍﻟﺼﻼﺓ ،ﻭﺗﺆﰐ ﺍﻟﺰﻛﺎﺓ ،ﻭﺗﺼﻮﻡ ﺭﻣﻀﺎﻥ ،ﻭﲢﺞ ﺍﻟﺒﻴﺖ ﺇﻥ ﺍﺳﺘﻄﻌﺖ ﺇﻟﻴﻪ ﺳﺒﻴﻼ :ﺫﻛﺮ ﻟﻪ
ﺍﻟﻨﱯ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﺍﻟﱵ ﻻ ﺑﺪ ﻣﻨﻬﺎ ،ﻭﺍﻟﱵ ﺇﻥ ﲢﻘﻘﺖ ﻭﻭﺟﺪﺕ ﲢﻘﻖ ﺍﻹﺳﻼﻡ ،ﻭﻣﺎ
ﺯﺍﺩ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻷﺧﺮﻯ ﻓﻬﻲ ﻣﻜﻤﻼﺕ ،ﻓﺎﻟﺮﺳﻮﻝ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺑﻴﺎﻥ ﺃﺭﻛﺎﻥ
ﺍﻹﺳﻼﻡ ؛ ﻷﻥ ﺍﳉﻮﺍﺏ ﻛﻠﻤﺎ ﻛﺎﻥ ﳐﺘﺼﺮﺍ ﻛﺎﻥ ﺃﺳﻬﻞ ﻋﻠﻰ ﺍﳌﺘﻌﻠﻢ ﻭﺍﻟﺴﺎﻣﻊ ،ﻭﺳﻬﻞ ﻋﻠﻴﻪ
ﺣﻔﻈﻪ ﻭﻭﻋﻴﻪ ،ﺑﻴﻨﻤﺎ ﻟﻮ ﻃﻮﻝ ﺍﳉﻮﺍﺏ ﺗﺸﻌﺐ ﻋﻠﻰ ﺍﳊﺎﺿﺮﻳﻦ ،ﻭﺭﲟﺎ ﺃﻥ ﺃﻛﺜﺮﻫﻢ ﻻ
ﻳﺴﺘﻮﻋﺒﻪ ،ﻓﻬﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﳌﺴﺌﻮﻝ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻮﺧﻰ ﺍﻻﺧﺘﺼﺎﺭ ﻣﻬﻤﺎ ﺍﺳﺘﻄﺎﻉ ،ﻭﻳﻘﺘﺼﺮ
ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﺍﻟﻀﺮﻭﺭﻱ ،ﻭﺇﻻ ﻓﺎﻹﺳﻼﻡ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ،ﻫﺬﻩ ﺃﺭﻛﺎﻧﻪ ﻭﺩﻋﺎﺋﻤﻪ ﺍﻟﱵ ﻳﻘﻮﻡ
ﻋﻠﻴﻬﺎ .
ﻗﺎﻝ :ﺻﺪﻗﺖ :ﻫﺬﻩ ﻋﺠﻴﺒﺔ ﺛﺎﻧﻴﺔ .
ﻗﺎﻝ :ﻓﻌﺠﺒﻨﺎ ﻟﻪ ﻳﺴﺄﻟﻪ ﻭﻳﺼﺪﻗﻪ :ﻓﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻋﺎﱂ ،ﻭﺃﻧﻪ ﻻ ﻳﺴﺄﻝ ﺳﺆﺍﻝ ﺟﺎﻫﻞ ،
ﻭﺇﳕﺎ ﻳﺴﺄﻝ ﻭﻫﻮ ﻋﺎﱂ ﺑﺪﻟﻴﻞ ﺃﻧﻪ ﻗﺎﻝ :ﺻﺪﻗﺖ ،ﻓﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻋﺎﱂ ،ﻓﻠﻤﺎﺫﺍ ﻳﺴﺄﻝ ؟
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻗﺎﻝ :ﻓﺄﺧﱪﱐ ﻋﻦ ﺍﻹﳝﺎﻥ ،ﻗﺎﻝ :ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ ،ﻭﻣﻼﺋﻜﺘﻪ ،ﻭﻛﺘﺒﻪ ،ﻭﺭﺳﻠﻪ ،
ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ،ﻭﺗﺆﻣﻦ ﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ ،ﻗﺎﻝ :ﺻﺪﻗﺖ ( ٥١ ) .
) ( ٥١ﻗﺎﻝ :ﺃﺧﱪﱐ ﻋﻦ ﺍﻹﳝﺎﻥ ،ﻗﺎﻝ :ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ ﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ
ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺗﺆﻣﻦ ﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ ،ﻓﺬﻛﺮ ﻟﻪ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﺍﻟﺴﺘﺔ ﺑﻌﺪﻣﺎ
ﺫﻛﺮ ﻟﻪ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ،ﻭﺍﻹﺳﻼﻡ ﻭﺍﻹﳝﺎﻥ ﺇﺫﺍ ﺫﻛﺮﺍ ﲨﻴﻌﺎ ﻓﺎﻹﺳﻼﻡ ﻣﻌﻨﺎﻩ ﺍﻷﻋﻤﺎﻝ
ﺍﻟﻈﺎﻫﺮﺓ ،ﻭﺍﻹﳝﺎﻥ ﻫﻮ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺒﺎﻃﻨﺔ ،ﺃﻋﻤﺎﻝ ﺍﻟﻘﻠﻮﺏ ،ﻭﻣﺎ ﻳﻘﻮﻡ ﺑﻪ ﻣﻦ ﺍﻟﺘﺼﺪﻳﻖ
ﻭﺍﻟﻌﻠﻢ ،ﻭﻻ ﺑﺪ ﻣﻦ ﺍﻹﺳﻼﻡ ﻭﺍﻹﳝﺎﻥ ﲨﻴﻌﺎ ،ﺍﻹﺳﻼﻡ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ،ﻭﺍﻹﳝﺎﻥ
ﻓﺈﻥ )(٢) (١
} :ﺍﻹﺳﻼﻡ ﻋﻼﻧﻴﺔ ،ﻭﺍﻹﳝﺎﻥ ﰲ ﺍﻟﻘﻠﺐ { ﺍﻷﻋﻤﺎﻝ ﺍﻟﺒﺎﻃﻨﺔ ؛ ﻟﻘﻮﻟﻪ
ﺫﻛﺮﺍ ﲨﻴﻌﺎ ﺻﺎﺭ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻌﲎ ﺧﺎﺹ ﺑﻪ ،ﻭﺇﺫﺍ ﺫﻛﺮ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺩﺧﻞ ﻓﻴﻪ ﺍﻵﺧﺮ ،ﺇﺫﺍ
ﺫﻛﺮ ﺍﻹﳝﺎﻥ ﻭﺣﺪﻩ ﺩﺧﻞ ﻓﻴﻪ ﺍﻹﺳﻼﻡ ،ﻭﺇﺫﺍ ﺫﻛﺮ ﺍﻹﺳﻼﻡ ﻭﺣﺪﻩ ﺩﺧﻞ ﻓﻴﻪ ﺍﻹﳝﺎﻥ ؛ ﻷﻧﻪ ﻻ
ﻳﺼﺢ ﺇﺳﻼﻡ ﺑﺪﻭﻥ ﺇﳝﺎﻥ ،ﻭﻻ ﻳﺼﺢ ﺇﳝﺎﻥ ﺑﺪﻭﻥ ﺇﺳﻼﻡ ،ﻻ ﺑﺪ ﻣﻦ ﺍﻻﺛﻨﲔ ،ﻓﻬﻤﺎ
ﻣﺘﻼﺯﻣﺎﻥ ،ﻭﳍﺬﺍ ﻳﻘﻮﻟﻮﻥ :ﺇﻥ ﺍﻹﺳﻼﻡ ﻭﺍﻹﳝﺎﻥ ﻣﻦ ﺍﻷﲰﺎﺀ ﺍﻟﱵ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺖ ﺍﻓﺘﺮﻗﺖ ،ﻭﺇﺫﺍ
ﺍﻧﻔﺮﺩﺕ ﺍﺟﺘﻤﻌﺖ ،ﺃﻱ :ﻳﺪﺧﻞ ﺑﻌﻀﻬﺎ ﰲ ﺑﻌﺾ ﻷﻬﻧﻤﺎ ﻣﺘﻼﺯﻣﺎﻥ ،ﻻ ﻳﻨﻔﻚ ﺃﺣﺪﳘﺎ ﻋﻦ
ﺍﻵﺧﺮ .
ﻓﺴﺄﻟﻪ ﻋﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﺒﺎﻃﻨﺔ ،ﻭﺑﲔ ﻟﻪ ﺃﺭﻛﺎﻥ ﻛﻞ ﻣﻦ ﺍﻹﺳﻼﻡ
ﻭﺍﻹﳝﺎﻥ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻗﺎﻝ :ﺃﺧﱪﱐ ﻋﻦ ﺍﻹﺣﺴﺎﻥ ،ﻗﺎﻝ :ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﻛﺄﻧﻚ ﺗﺮﺍﻩ ،ﻓﺈﻥ ﱂ ﺗﻜﻦ ﺗﺮﺍﻩ ﻓﺈﻧﻪ
ﻳﺮﺍﻙ ،ﻗﺎﻝ :ﻓﺄﺧﱪﱐ ﻋﻦ ﺍﻟﺴﺎﻋﺔ ،ﻗﺎﻝ :ﻣﺎ ﺍﳌﺴﺌﻮﻝ ﻋﻨﻬﺎ ﺑﺄﻋﻠﻢ ﻣﻦ ﺍﻟﺴﺎﺋﻞ . ( ٥٢ ) .
) ( ٥٢ﻗﺎﻝ :ﻓﺄﺧﱪﱐ ﻋﻦ ﺍﻹﺣﺴﺎﻥ ،ﻗﺎﻝ :ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ،ﺳﺒﻖ ﺃﻥ ﺍﶈﺴﻦ ﻫﻮ ﻣﻦ
ﻳﻌﺒﺪ ﺍﷲ ﻋﻠﻰ ﺍﳌﺸﺎﻫﺪﺓ ﻭﺍﻟﻴﻘﲔ ﻛﺄﻧﻪ ﻳﺮﻯ ﺍﷲ ،ﺃﻭ ﻳﻌﺒﺪﻩ ﻋﻠﻰ ﺍﳌﺮﺍﻗﺒﺔ ،ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻥ ﺍﷲ
ﻳﺮﺍﻩ ﻓﻴﺤﺴﻦ ﺍﻟﻌﻤﻞ ؛ ﻷﻥ ﺍﷲ ﻣﻄﻠﻊ ﻋﻠﻴﻪ ،ﻓﺎﶈﺴﻦ ﻳﻌﺒﺪ ﺍﷲ ﺇﻣﺎ ﻋﻠﻰ ﺍﳌﺸﺎﻫﺪﺓ ﰲ ﺍﻟﻘﻠﺐ ،
ﻭﻫﺬﺍ ﺃﻛﻤﻞ ،ﻭﺇﻣﺎ ﻋﻠﻰ ﺍﳌﺮﺍﻗﺒﺔ ،ﻭﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﺍﷲ ﻳﺮﺍﻩ ﰲ ﺃﻱ ﻣﻜﺎﻥ ،ﺃﻭ ﰲ ﺃﻱ ﻋﻤﻞ
ﻳﻌﻤﻠﻪ ،ﻫﺬﺍ ﻫﻮ ﺍﻹﺣﺴﺎﻥ .
ﻗﺎﻝ :ﺻﺪﻗﺖ ،ﻓﺄﺧﱪﱐ ﻋﻦ ﺍﻟﺴﺎﻋﺔ ،ﺃﻱ :ﻋﻦ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ﻣﱴ ؟ ﻭﳌﺎ ﻛﺎﻥ ﻫﺬﺍ
ﺍﻟﺴﺆﺍﻝ ﻻ ﻳﻌﻠﻢ ﺃﺣﺪ ﺍﳉﻮﺍﺏ ﻋﻨﻪ ﺇﻻ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ؛ ﻷﻥ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ﻻ ﻳﻌﻠﻢ ﲢﺪﻳﺪﻩ
ﺇﻻ ﺍﷲ ﻋﺰ ﻭﺟﻞ .
ﳓﻦ ﻧﻌﻠﻢ ﺃﻬﻧﺎ ﺳﺘﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﻻ ﻧﺸﻚ ﰲ ﻫﺬﺍ ،ﻣﻦ ﺷﻚ ﰲ ﻫﺬﺍ ﻓﻬﻮ ﻛﺎﻓﺮ ،ﻧﻌﻠﻢ ﺃﻬﻧﺎ
ﺳﺘﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﻭﻻ ﺑﺪ ،ﻭﻟﻜﻦ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗﻘﻮﻡ ﻓﻴﻪ ﺍﻟﺴﺎﻋﺔ ﺍﷲ ﱂ ﳜﱪﻧﺎ ﻋﻨﻪ ،ﻭﱂ
،ﻭﻗﺎﻝ )(١
{ )Ïπtã$¡¡9$# ãΝù=Ïæ …çνy‰ΨÏã ©!$# ¨βÎ ﻳﺒﻴﻨﻪ ﻟﻨﺎ ،ﻭﺍﺳﺘﺄﺛﺮ ﺑﻌﻠﻤﻪ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :
„!$pκÉJø%uθÏ 9 $pκÏk=pgä† Ÿω ( ’În1u‘ y‰ΖÏã $yγãΚù=Ïæ $yϑ¯ΡÎ) ö≅è% ( $yγ8y™óß∆ tβ$−ƒr& Ïπtã$¡¡9$# Çtã y7tΡθè=t↔ó¡o ﺗﻌﺎﱃ } :
* ßxÏ?$xtΒ …çνy‰ΨÏãuρ ،ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﻠﻤﻬﺎ ﺳﺒﺤﺎﻧﻪ ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ } : )( ٢
{ )4 uθèδ ωÎ
ﻗﺎﻝ ﳉﱪﻳﻞ :ﻣﺎ ﺍﳌﺴﺌﻮﻝ ﻋﻨﻬﺎ ﺑﺄﻋﻠﻢ ﻣﻦ ﺍﻟﺴﺎﺋﻞ ،ﺃﻱ :ﺃﻧﺎ ﻭﺃﻧﺖ ﺳﻮﺍﺀ ﻻ ﻧﻌﻠﻢ
ﻣﱴ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ،ﺍﷲ ﺟﻞ ﻭﻋﻼ ﱂ ﻳﻄﻠﻊ ﻋﻠﻰ ﻫﺬﺍ ﻻ ﺍﳌﻼﺋﻜﺔ ،ﻭﻻ ﺍﻟﺮﺳﻞ ،ﻭﻻ ﺃﺣﺪﺍ ،
ﺑﻞ ﺍﺳﺘﺄﺛﺮ ﺑﻌﻠﻤﻬﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
١٨٩
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻭﺃﻥ ﺗﺮﻯ ﺍﳊﻔﺎﺓ ﺍﻟﻌﺮﺍﺓ ﺍﻟﻌﺎﻟﺔ ﺭﻋﺎﺀ ﺍﻟﺸﺎﺀ ﻳﺘﻄﺎﻭﻟﻮﻥ ﰲ ﺍﻟﺒﻨﻴﺎﻥ ( ٥٤ ) .
) ( ٥٤ﻗﺎﻝ ﺍﻟﺸﺮﺍﺡ :ﻣﻌﻨﺎﻩ ﻭﺍﷲ ﺃﻋﻠﻢ ﺃﻧﻪ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﻳﻜﺜﺮ ﺍﻟﺘﺴﺮﻱ ،ﻳﻌﲏ ﻳﻜﺜﺮ
ﻭﻁﺀ ﺍﻹﻣﺎﺀ -ﺃﻱ :ﺍﳌﻤﻠﻮﻛﺎﺕ -ﻓﻴﻠﺪﻥ ﺑﻨﺎﺕ ،ﺗﻜﻮﻥ ﺑﻨﺘﻬﺎ ﺣﺮﺓ ،ﻭﺗﻜﻮﻥ ﺳﻴﺪﺓ ﻷﻣﻬﺎ
ﻭﻣﺎﻟﻜﺔ ﳍﺎ ،ﻭﻗﻴﻞ :ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﻳﻜﺜﺮ ﺍﻟﻌﻘﻮﻕ ،ﻓﺘﻜﻮﻥ ﺍﻟﺒﻨﺖ ﻛﺄﻬﻧﺎ ﺳﻴﺪﺓ ﻷﻣﻬﺎ .
ﻭﺃﻥ ﺗﺮﻯ ﺍﳊﻔﺎﺓ :ﻫﺬﻩ ﻋﻼﻣﺔ ﺛﺎﻧﻴﺔ .
ﺍﳊﻔﺎﺓ :ﺍﻟﺬﻳﻦ ﻟﻴﺲ ﳍﻢ ﻧﻌﺎﻝ ﻣﻦ ﺍﻟﻔﻘﺮ ﻭﺍﻟﻔﺎﻗﺔ .
ﺍﻟﻌﺮﺍﺓ :ﺍﻟﺬﻳﻦ ﻟﻴﺲ ﳍﻢ ﻟﺒﺎﺱ .
ﺍﻟﻌﺎﻟﺔ :ﺍﻟﻔﻘﺮﺍﺀ .
ﺭﻋﺎﺀ ﺍﻟﺸﺎﺀ :ﲨﻊ ﺭﺍﻉ ،ﺍﻟﺬﻳﻦ ﻳﺮﻋﻮﻥ ﺍﻷﻏﻨﺎﻡ ،ﻫﺆﻻﺀ ﻛﺎﻧﻮﺍ ﰲ ﺍﻷﺻﻞ ﰲ ﺍﻟﱪﺍﺭﻱ ﰲ
ﺑﻴﻮﺕ ﻳﻨﺘﻘﻠﻮﻥ ﻣﻦ ﳏﻞ ﺇﱃ ﺁﺧﺮ ،ﻭﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﻳﺴﺘﻮﻃﻨﻮﻥ ﰲ ﺍﳌﺪﻥ ،ﻭﻳﺒﻨﻮﻥ ﺍﻟﻘﺼﻮﺭ
ﻭﺍﻟﻌﻤﺎﺭﺍﺕ ﺍﻟﺸﺎﻫﻘﺔ ،ﻫﺬﺍ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻟﺴﺎﻋﺔ ،ﺇﺫﺍ ﲢﻮﻟﺖ ﺍﻟﺒﺎﺩﻳﺔ ﺇﱃ ﺣﺎﺿﺮﺓ ،ﻭﺻﺎﺭﻭﺍ
ﻳﺘﻄﺎﻭﻟﻮﻥ ﰲ ﺍﳌﺒﺎﱐ ،ﻭﻳﺘﺒﺎﻫﻮﻥ ﻬﺑﺎ ﻭﻳﻨﻤﻘﻮﻬﻧﺎ ،ﻭﻫﻢ ﻟﻴﺲ ﻣﻦ ﻋﺎﺩﻬﺗﻢ ،ﻳﺘﺤﻮﻟﻮﻥ ﺇﱃ
ﺃﻏﻨﻴﺎﺀ ،ﺇﱃ ﺃﺻﺤﺎﺏ ﺛﺮﻭﺓ ﻭﺃﺻﺤﺎﺏ ﻣﻈﺎﻫﺮ ،ﻫﺬﻩ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻟﺴﺎﻋﺔ .
ﻭﻛﻤﺎ ﺗﻌﻠﻤﻮﻥ ﻓﺈﻥ ﺍﻟﺮﺳﻮﻝ ﻻ ﻳﻨﻄﻖ ﻋﻦ ﺍﳍﻮﻯ ،ﻛﻤﺎ ﺗﻌﻠﻤﻮﻥ ﺍﻵﻥ ﻛﻴﻒ ﺣﺎﻝ
ﺍﻟﻨﺎﺱ ،ﻟﻘﺪ ﺗﻐﲑﺕ ﺍﻷﺣﻮﺍﻝ ﻭﲢﻮﻝ ﺍﻟﻔﻘﺮﺍﺀ ﺇﱃ ﺃﻏﻨﻴﺎﺀ ﺃﺻﺤﺎﺏ ﺛﺮﻭﺍﺕ ،ﻭﲢﻀﺮﺕ ﺍﻟﺒﺎﺩﻳﺔ
ﻭﺑﻨﻮﺍ ﻭﺗﻄﺎﻭﻟﻮﺍ ﰲ ﺍﻟﺒﻨﻴﺎﻥ ،ﻭﻫﺬﺍ ﻣﺼﺪﺍﻕ ﻣﺎ ﻗﺎﻟﻪ ﺭﺳﻮﻝ ﺍﷲ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
} ﻗﺎﻝ :ﻓﻤﻀﻰ ،ﻓﻠﺒﺜﻨﺎ ﻣﻠﻴﺎ ،ﻓﻘﺎﻝ :ﻳﺎ ﻋﻤﺮ ﺃﺗﺪﺭﻱ ﻣﻦ ﺍﻟﺴﺎﺋﻞ ؟ ﻗﻠﺖ :ﺍﷲ
ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ ،ﻗﺎﻝ :ﻫﺬﺍ ﺟﱪﻳﻞ ﺃﺗﺎﻛﻢ ﻳﻌﻠﻤﻜﻢ ﺃﻣﺮ ﺩﻳﻨﻜﻢ { )( ٥٥ ) . (١
) ( ٥٥ﻗﺎﻝ :ﰒ ﺧﺮﺝ ﻭﻟﺒﺜﻨﺎ ﻣﻠﻴﺎ :ﻳﻌﲏ ﻭﻗﺘﺎ ﻗﺼﲑﺍ .
ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﻳﺎ ﻋﻤﺮ ﺃﺗﺪﺭﻱ ﻣﻦ ﺍﻟﺴﺎﺋﻞ ؟ ﺃﻭ ﺃﺗﺪﺭﻭﻥ ﻣﻦ ﺍﻟﺴﺎﺋﻞ ؟ ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﻥ
ﺍﻟﻨﱯ ﻗﺎﻝ } :ﻋﻠﻲ ﺑﺎﻟﺮﺟﻞ { ) (٢ﻓﻄﻠﺒﻮﻩ ﻓﻠﻢ ﻳﻘﺪﺭﻭﺍ ﻋﻠﻴﻪ .
ﻗﺎﻝ :ﻫﺬﺍ ﺟﱪﻳﻞ ﺃﺗﺎﻛﻢ ﻳﻌﻠﻤﻜﻢ ﺃﻣﺮ ﺩﻳﻨﻜﻢ :ﻫﺬﺍ ﺍﻟﺬﻱ ﺩﺧﻞ ﻭﺳﺄﻝ ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ ﻫﻮ
ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺟﺎﺀ ﰲ ﺻﻮﺭﺓ ﺭﺟﻞ ﻛﻤﺎ ﻭﺻﻒ ﻟﻐﺮﺽ ﺗﻌﻠﻴﻢ ﺍﳊﺎﺿﺮﻳﻦ ﺃﻣﻮﺭ
ﺩﻳﻨﻬﻢ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﺴﺆﺍﻝ ﻭﺍﳉﻮﺍﺏ .
ﻓﺪﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻣﺴﺎﺋﻞ ﻋﻈﻴﻤﺔ :
ﺍﻷﻭﱃ :ﺃﻥ ﺍﻟﺪﻳﻦ ﻳﻨﻘﺴﻢ ﺇﱃ ﺛﻼﺛﺔ ﻣﺮﺍﺗﺐ :ﺍﻹﺳﻼﻡ ﻭﺍﻹﳝﺎﻥ ﻭﺍﻹﺣﺴﺎﻥ ،ﻛﻞ ﻣﺮﺗﺒﺔ
ﺃﻋﻠﻰ ﻣﻦ ﺍﻟﱵ ﻗﺒﻠﻬﺎ ،ﻭﺃﻥ ﻛﻞ ﻣﺮﺗﺒﺔ ﳍﺎ ﺃﺭﻛﺎﻥ :ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ،ﻭﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ
ﻭﺍﻹﺣﺴﺎﻥ ﺭﻛﻦ ﻭﺍﺣﺪ .
ﺍﻟﺜﺎﻧﻴﺔ :ﻓﻴﻪ ﺍﻟﺘﻌﻠﻴﻢ ﺑﻄﺮﻳﻖ ﺍﻟﺴﺆﺍﻝ ﻭﺍﳉﻮﺍﺏ ،ﻭﻫﺬﻩ ﻃﺮﻳﻘﺔ ﺗﻌﻠﻴﻤﻴﺔ ﻧﺎﺟﺤﺔ ؛ ﻷﻬﻧﺎ
ﺃﺩﻋﻰ ﻟﻼﻧﺘﺒﺎﻩ ﻭﺗﻠﻘﻲ ﺍﻟﻌﻠﻢ ،ﻛﻮﻧﻪ ﻳﺴﺄﻝ ﻭﻳﺘﻬﻴﺄ ﺫﻫﻨﻪ ﻳﺘﻄﻠﺐ ﺍﳉﻮﺍﺏ ،ﰒ ﻳﻠﻘﻲ ﻋﻠﻴﻪ
ﺍﳉﻮﺍﺏ ﻭﻫﻮ ﻳﺘﻄﻠﻊ ﺇﻟﻴﻪ ،ﻳﻜﻮﻥ ﻫﺬﺍ ﺃﺛﺒﺖ .
ﺍﻟﺜﺎﻟﺜﺔ :ﰲ ﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺳﺄﻝ ﻋﻦ ﻋﻠﻢ ﻭﻫﻮ ﻻ ﻳﺪﺭﻱ ﺃﻥ ﻳﻘﻮﻝ :ﺍﷲ
ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ ،ﻳﻜﻞ ﺍﻟﻌﻠﻢ ﺇﱃ ﻋﺎﳌﻪ ،ﻓﻼ ﻳﺘﻜﻠﻢ ﺑﺎﳉﻮﺍﺏ ﻭﻫﻮ ﻻ ﻳﻌﺮﻓﻪ ﻭﻳﺘﺨﺮﺹ ،ﻫﺬﺍ ﻻ
ﳚﻮﺯ ،ﻭﺍﻟﺮﺳﻮﻝ ﳌﺎ ﺳﺌﻞ ﻋﻦ ﺍﻟﺴﺎﻋﺔ ﻗﺎﻝ :ﻣﺎ ﺍﳌﺴﺌﻮﻝ ﻋﻨﻬﺎ ﺑﺄﻋﻠﻢ ﻣﻦ ﺍﻟﺴﺎﺋﻞ ،ﻭﳌﺎ
ﻗﺎﻝ ﻟﻠﺼﺤﺎﺑﺔ :ﺃﺗﺪﺭﻭﻥ ﻣﻦ ﺍﻟﺴﺎﺋﻞ ؟ ﻭﻫﻢ ﻻ ﻳﻌﺮﻓﻮﻧﻪ ﻗﺎﻟﻮﺍ :ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ .
) (١ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (٨ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ ) ، (٢٦١٠ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ ) ، (٤٩٩٠ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ ) ، (٤٦٩٥ﺍﺑﻦ
ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ ) ، (٦٣ﺃﲪﺪ ). (٥٢/١
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ ﰲ " ﺍﻟﻜﱪﻯ " ( ٥٨٥٢ ) ٣٨٠/٥ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮﻭﺍﺑﻦ ﺣﺒﺎﻥ ) ، ( ١٧٣ﻭﺍﻟﺪﺍﺭﻗﻄﲏ /٣
( ٢٧٠٨ ) ٣٤١ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻓﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﺃﻥ ﻣﺴﺎﺋﻞ ﺍﻟﺸﺮﻉ ﻭﻣﺴﺎﺋﻞ ﺍﻟﺪﻳﻦ ﻻ ﳚﻮﺯ ﺍﻟﺘﺨﺮﺹ ﻓﻴﻬﺎ ؛ ﻷﻥ ﻫﺬﺍ ﻣﻦ
ﺍﻟﺘﻜﻠﻒ ،ﻭﻟﻜﻦ ﻣﻦ ﻛﺎﻥ ﻋﻨﺪﻩ ﻋﻠﻢ ﻓﺈﻧﻪ ﳚﻴﺐ ،ﻭﻣﻦ ﻟﻴﺲ ﻋﻨﺪﻩ ﻋﻠﻢ ﻳﻘﻮﻝ :ﺍﷲ ﺃﻋﻠﻢ ،
ﻭﻣﻦ ﻗﺎﻝ :ﻻ ﺃﺩﺭﻱ ﻓﻘﺪ ﺃﺟﺎﺏ .
ﻗﺪ ﺳﺌﻞ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ ﻋﻦ ﺃﺭﺑﻌﲔ ﻣﺴﺄﻟﺔ ﻓﺄﺟﺎﺏ ﻋﻦ ﺳﺖ ﻣﻨﻬﺎ ،ﻭﻗﺎﻝ ﰲ
ﺍﻟﺒﺎﻗﻴﺔ :ﻻ ﺃﺩﺭﻱ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺴﺎﺋﻞ :ﺃﻧﺎ ﺟﺌﺖ ﻣﻦ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﻭﺳﺎﻓﺮﺕ ﻭﺃﺗﻌﺒﺖ
ﺭﺍﺣﻠﱵ ،ﻭﺗﻘﻮﻝ :ﻻ ﺃﺩﺭﻱ ،ﻗﺎﻝ :ﺍﺭﻛﺐ ﺭﺍﺣﻠﺘﻚ ،ﻭﺍﺫﻫﺐ ﺇﱃ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﺟﺌﺖ ﻣﻨﻪ ،
ﻭﻗﻞ :ﺳﺄﻟﺖ ﻣﺎﻟﻜﺎ ﻓﻘﺎﻝ :ﻻ ﺃﺩﺭﻱ ،ﻫﺬﺍ ﻟﻴﺲ ﻋﻴﺒﺎ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﻛﺎﻥ ﻻ ﻳﻌﺮﻑ
ﺍﳉﻮﺍﺏ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﺸﺮﻋﻴﺔ ﺃﻧﻪ ﻳﻘﻮﻝ :ﻻ ﺃﺩﺭﻱ ﻭﻟﻮ ﻛﺎﻥ ﻋﺎﳌﺎ ،ﺍﻟﺮﺳﻮﻝ ﻗﺎﻝ :ﻣﺎ
ﺍﳌﺴﺌﻮﻝ ﻋﻨﻬﺎ ﺑﺄﻋﻠﻢ ﻣﻦ ﺍﻟﺴﺎﺋﻞ .
ﻭﻛﺎﻥ ﺇﺫﺍ ﺳﺌﻞ ﰲ ﺑﻌﺾ ﺍﻷﺳﺌﻠﺔ ﻭﱂ ﻳﻜﻦ ﻋﻨﺪﻩ ﻭﺣﻲ ﻣﻦ ﺍﷲ ﺍﻧﺘﻈﺮ ﺣﱴ ﻳﱰﻝ
ﺍﻟﻮﺣﻲ ﻣﻦ ﺍﷲ ﺃﻟﺴﺘﻢ ﺗﻘﺮﺀﻭﻥ :ﻳﺴﺄﻟﻮﻧﻚ ﻋﻦ ﻛﺬﺍ ،ﻳﺴﺄﻟﻮﻧﻚ ﻋﻦ ﻛﺬﺍ ،ﻗﻞ ﻛﺬﺍ ؟
* „Çtã štΡθè=t↔ó¡o }، )(١
{ * „×Î7Ÿ2 ÖΝøOÎ) !$yϑÎγŠÏù ö≅è% ( ÎÅ£÷yϑø9$#uρ Ìôϑy‚ø9$# Ç∅tã y7tΡθè=t↔ó¡o }
. )(٢
{ 3 Ædkysø9$#uρ Ĩ$¨Ψ=Ï9 àM‹Ï%≡uθtΒ }‘Ïδ ö≅è% ( Ï'©#ÏδF{$#
ﻓﺎﻟﺮﺳﻮﻝ ﻛﺎﻥ ﺇﺫﺍ ﺳﺌﻞ ﻭﱂ ﻳﻜﻦ ﻋﻨﺪﻩ ﺟﻮﺍﺏ ﻳﻨﺘﻈﺮ ﺣﱴ ﻳﱰﻝ ﻋﻠﻴﻪ ﺍﻟﻮﺣﻲ ﻣﻦ
ﺍﷲ ،ﻭﻛﺬﻟﻚ ﻏﲑﻩ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ ﻳﻨﺘﻈﺮ ﺣﱴ ﻳﺴﺄﻝ ﻏﲑﻩ ،ﺃﻭ ﻏﲑﻩ ﻳﺒﺤﺚ ﻋﻦ ﺍﳌﺴﺄﻟﺔ ﰲ
ﻛﺘﺐ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻟﻴﺘﺤﺼﻞ ﻋﻠﻰ ﺟﻮﺍﺏ ،ﺃﻣﺎ ﺃﻥ ﻳﺴﺘﻌﺠﻞ ﻓﻬﺬﺍ ﻓﻴﻪ ﺧﻄﻮﺭﺓ ﻋﻈﻴﻤﺔ ،ﻭﻓﻴﻪ
ﺳﻮﺀ ﺃﺩﺏ ﻣﻊ ﺍﷲ ﻋﺰ ﻭﺟﻞ ؛ ﻷﻥ ﺍﻟﺬﻱ ﳚﻴﺐ ﳚﻴﺐ ﻋﻦ ﺷﺮﻉ ﺍﷲ ،ﻳﻘﻮﻝ :ﺍﷲ ﺃﺣﻞ ﻛﺬﺍ
ﺃﻭ ﺣﺮﻡ ﻛﺬﺍ ﺃﻭ ﺷﺮﻉ ﻛﺬﺍ ،ﻓﺎﻷﻣﺮ ﻓﻴﻪ ﺧﻄﻮﺭﺓ ﺟﺪﺍ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ :ﰲ ﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺁﺩﺍﺏ ﺍﳌﺘﻌﻠﻢ ،ﺟﱪﻳﻞ ﻭﻫﻮ ﺳﻴﺪ ﺍﳌﻼﺋﻜﺔ ﳚﻠﺲ
ﺑﲔ ﻳﺪﻱ ﺍﻟﺮﺳﻮﻝ ﻭﻫﻮ ﻳﺴﻨﺪ ﺭﻛﺒﺘﻴﻪ ﺇﱃ ﺭﻛﺒﱵ ﺍﻟﺮﺳﻮﻝ ﻭﻳﻀﻊ ﻳﺪﻳﻪ ﻋﻠﻰ ﻓﺨﺬﻳﻪ ،
ﻳﺴﺄﻝ ﺑﺄﺩﺏ ،ﻫﺬﺍ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﻌﻠﻢ ﺍﻟﻨﺎﺱ ﻛﻴﻒ ﻳﺘﺄﺩﺑﻮﻥ ﻣﻊ ﺍﻟﻌﻠﻤﺎﺀ .
ﻫﺬﺍ ﺑﻌﺾ ﻣﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﳊﺪﻳﺚ ﻭﻓﻴﻪ :
ﻣﺴﺄﻟﺔ ﺧﺎﻣﺴﺔ :ﻭﻫﻲ ﺑﻴﺎﻥ ﺑﻌﺾ ﻋﻼﻣﺎﺕ ﺍﻟﺴﺎﻋﺔ ،ﺫﻛﺮ ﻋﻼﻣﺘﲔ :ﺃﻥ ﺗﻠﺪ ﺍﻷﻣﺔ
ﺭﺑﺘﻬﺎ ،ﻭﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻳﻘﻮﻝ :ﻣﻌﲎ ﺃﻥ ﺗﻠﺪ ﺍﻷﻣﺔ ﺭﺑﺘﻬﺎ ﺃﻧﻪ ﻳﻜﺜﺮ ﺍﻟﻌﻘﻮﻕ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ
ﺣﱴ ﺗﺼﺒﺢ ﺍﻟﺒﻨﺖ ﻛﺄﻬﻧﺎ ﺳﻴﺪﺓ ﻋﻠﻰ ﻭﺍﻟﺪﻬﺗﺎ ،ﺗﺄﻣﺮﻫﺎ ﻭﺗﻨﻬﺎﻫﺎ ﻭﺗﻐﻠﻆ ﻋﻠﻴﻬﺎ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻭﻫﻮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺑﻦ ﻫﺎﺷﻢ ﻣﻦ ﻗﺮﻳﺶ ،ﻭﻗﺮﻳﺶ ﻣﻦ ﺍﻟﻌﺮﺏ ،
ﻭﺍﻟﻌﺮﺏ ﻣﻦ ﺫﺭﻳﺔ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ ،ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﻧﺒﻴﻨﺎ ﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ
ﻭﺍﻟﺴﻼﻡ ( ٥٧ ) .
) ( ٥٧ﻫﺬﺍ ﺍﲰﻪ ﻭﻧﺴﺒﻪ ،ﺍﲰﻪ ﳏﻤﺪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﻭﻟﻪ ﺃﲰﺎﺀ ﻏﲑ ﳏﻤﺪ ،
ãΑθß™§‘ Ó‰£ϑpt’Χ ﻟﻜﻦ ﺃﺷﻬﺮ ﺃﲰﺎﺋﻪ ﳏﻤﺪ ﻗﺪ ﺫﻛﺮ ﺍﷲ ﺫﻟﻚ ﰲ ﺍﻟﻘﺮﺁﻥ ﰲ ﻋﺪﺓ ﺁﻳﺎﺕ } :
ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﻭﻛﺜﲑ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﳛﻤﺪ ﻋﻠﻴﻬﺎ ،ﻭﻣﻦ ﺃﲰﺎﺋﻪ ﻧﱯ ﺍﻟﺮﲪﺔ ،ﻭﻧﱯ
ﺍﳌﻠﺤﻤﺔ -ﻳﻌﲏ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ، -ﻭﺍﳊﺎﺷﺮ ،ﻭﺍﻟﻌﺎﻗﺐ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﺍﻟﺴﻼﻡ ﺍﻟﺬﻱ
ﳛﺸﺮ ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﺑﻌﺜﺘﻪ ؛ ﻷﻧﻪ ﺁﺧﺮ ﺍﻟﺮﺳﻞ ﻓﻠﻴﺲ ﺑﻌﺪﻩ ﺇﻻ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ،ﻓﺒﻌﺪ ﺭﺳﺎﻟﺘﻪ
ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ،ﻭﳛﺸﺮ ﺍﻟﻨﺎﺱ ﻟﻠﺠﺰﺍﺀ ﻭﺍﳊﺴﺎﺏ ،ﻭﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻠﻢ ﻬﺑﺬﻩ ﺍﻷﻣﻮﺭ ﻓﻠﲑﺟﻊ ﺇﱃ
ﻛﺘﺎﺏ " ﺟﻼﺀ ﺍﻷﻓﻬﺎﻡ ﰲ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺧﲑ ﺍﻷﻧﺎﻡ " ﻟﻺﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻭﺃﻣﺎ ﻧﺴﺒﻪ ﻓﻬﻮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺑﻦ ﻫﺎﺷﻢ ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ ﺑﻦ ﻗﺼﻲ ﺑﻦ
ﻛﻼﺏ .
ﻭﻫﻮ ﻣﻦ ﻗﺒﻴﻠﺔ ﻗﺮﻳﺶ ﺍﻟﱵ ﻫﻲ ﺃﺷﺮﻑ ﺍﻟﻘﺒﺎﺋﻞ ،ﻭﻗﺮﻳﺶ ﻣﻦ ﺫﺭﻳﺔ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ
ﻭﺍﻟﺴﻼﻡ ،ﻭﺍﻟﻌﺮﺏ ﻋﻠﻰ ﻗﺴﻤﲔ ﰲ ﺍﳌﺸﻬﻮﺭ :
ﺍﻟﻌﺮﺏ ﺍﻟﻌﺎﺭﺑﺔ ،ﻭﻫﻢ ﺍﻟﻘﺤﻄﺎﻧﻴﺔ ﻭﺍﻟﻌﺮﺏ ﺍﳌﺴﺘﻌﺮﺑﺔ ،ﻭﻫﻢ ﺍﻟﻌﺪﻧﺎﻧﻴﺔ ﻣﻦ ﺫﺭﻳﺔ ﺇﲰﺎﻋﻴﻞ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﲰﻮﺍ ﺑﺎﳌﺴﺘﻌﺮﺑﺔ ﻷﻬﻧﻢ ﺗﻌﻠﻤﻮﺍ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ
ﺍﻟﻌﺮﺏ ﺍﻟﻌﺎﺭﺑﺔ ﳌﺎ ﺟﺎﺀﺕ ﺟﺮﻫﻢ ،ﻭﻧﺰﻟﻮﺍ ﰲ ﻣﻜﺔ ﻋﻨﺪ ﻫﺎﺟﺮ ﺃﻡ ﺇﲰﺎﻋﻴﻞ ﻭﺍﺑﻨﻬﺎ ﺇﲰﺎﻋﻴﻞ ﻭﻫﻮ
ﺻﻐﲑ ﳌﺎ ﻭﺟﺪﻭﺍ ﻣﺎﺀ ﺯﻣﺰﻡ ﻧﺰﻟﻮﺍ ،ﻭﺍﺻﻄﻠﺤﻮﺍ ﻣﻊ ﻫﺎﺟﺮ ﺃﻥ ﻳﱰﻟﻮﺍ ﻋﻨﺪﻫﺎ ،ﻭﺃﻥ ﺗﺴﻤﺢ ﳍﻢ
ﺃﻥ ﻳﺴﺘﻘﻮﺍ ﻣﻦ ﺍﳌﺎﺀ ،ﻓﺈﲰﺎﻋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﺎﻥ ﺭﺿﻴﻌﺎ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ،ﰒ ﺇﻧﻪ ﺗﺮﰉ ﻭﻧﺸﺄ
ﻭﺃﺧﺬ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻦ ﺟﺮﻫﻢ ﻭﻫﻲ ﻣﻦ ﺍﻟﻌﺮﺏ ﺍﻟﻌﺎﺭﺑﺔ ،ﻭﺗﺰﻭﺝ ﻣﻦ ﺟﺮﻫﻢ ،ﻭﺟﺎﺀﻩ ﺫﺭﻳﺔ ﺗﻌﻠﻤﻮﺍ
ﺍﻟﻌﺮﺑﻴﺔ ﻭﻧﺸﺌﻮﺍ ﻣﻊ ﺍﻟﻌﺮﺏ ،ﻓﺼﺎﺭﻭﺍ ﻋﺮﺑﺎ ﻣﺴﺘﻌﺮﺑﺔ ﻭﻫﻲ ﺍﻟﻌﺪﻧﺎﻧﻴﺔ ،ﺃﻣﺎ ﺍﻟﻌﺎﺭﺑﺔ ﻓﻬﻢ
ﺍﻟﻘﺤﻄﺎﻧﻴﺔ ﺃﺻﻠﻬﺎ ﻣﻦ ﺍﻟﻴﻤﻦ .
ﻭﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻳﻘﻮﻝ :ﺍﻟﻌﺮﺏ ﺍﻟﻌﺎﺭﺑﺔ ﻋﻠﻰ ﻗﺴﻤﲔ :ﻋﺮﺏ ﺑﺎﺋﺪﺓ ،ﻭﻋﺮﺏ ﺑﺎﻗﻴﺔ ،
ﺍﻟﻌﺮﺏ ﺍﻟﺒﺎﺋﺪﺓ ﻫﻢ ﺍﻟﺬﻳﻦ ﻫﻠﻜﻮﺍ ،ﻭﻫﻢ ﻗﻮﻡ ﻧﻮﺡ ﻭﻋﺎﺩ ﻭﲦﻮﺩ ﻭﺷﻌﻴﺐ ،ﺃﻣﺎ ﺍﻟﻌﺮﺏ ﺍﻟﺒﺎﻗﻴﺔ
ﻓﻬﻢ ﺍﻟﺬﻳﻦ ﻳﻨﻘﺴﻤﻮﻥ ﺇﱃ ﻋﺮﺏ ﻋﺎﺭﺑﺔ ،ﻭﻋﺮﺏ ﻣﺴﺘﻌﺮﺑﺔ ﻭﻫﻲ ﺍﻟﻌﺮﺏ ﺍﻟﺒﺎﻗﻴﺔ ،ﻭﺍﻟﻨﱯ ﻣﻦ
ﺑﲏ ﻫﺎﺷﻢ ،ﻭﻫﺎﺷﻢ ﻣﻦ ﺫﺭﻳﺔ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﻭﺍﲰﻪ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ
ﻋﺒﺪ ﺍﳌﻄﻠﺐ ،ﻭﻋﺒﺪ ﺍﳌﻄﻠﺐ ﻟﻴﺲ ﻫﺬﺍ ﺍﲰﻪ ،ﺍﲰﻪ ﺷﻴﺒﺔ ،ﻭﻟﻜﻦ ﲰﻲ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﻷﻥ ﻋﻤﻪ
ﺍﳌﻄﻠﺐ ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ ﺟﺎﺀ ﺑﻪ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﻭﻫﻮ ﺻﻐﲑ ﻣﻦ ﺃﺧﻮﺍﻟﻪ ﺑﲏ ﺍﻟﻨﺠﺎﺭ ،ﻓﻠﻤﺎ ﺭﺁﻩ ﺍﻟﻨﺎﺱ
ﺃﺳﻮﺩ ﻣﻦ ﺍﻟﺴﻔﺮ ﻇﻨﻮﺍ ﺃﻧﻪ ﻋﺒﺪ ﳑﻠﻮﻙ ﻟﻠﻤﻄﻠﺐ ،ﻓﻘﺎﻟﻮﺍ :ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺑﻦ ﻫﺎﺷﻢ ﺑﻦ ﻋﺒﺪ
ﻣﻨﺎﻑ ،ﻭﻋﺒﺪ ﻣﻨﺎﻑ ﻟﻪ ﺃﺭﺑﻌﺔ ﺃﻭﻻﺩ :ﻫﺎﺷﻢ ﺟﺪ ﺍﻟﺮﺳﻮﻝ ﻭﺍﳌﻄﻠﺐ ،ﻭﻋﺒﺪ ﴰﺲ ،
ﻭﻧﻮﻓﻞ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﺑﻨﻮ ﻫﺎﺷﻢ ﻳﻘﺎﻝ ﳍﻢ :ﺍﳍﺎﴰﻴﻮﻥ ،ﻭﺑﻨﻮ ﺍﳌﻄﻠﺐ ﻳﻘﺎﻝ ﳍﻢ :ﺍﳌﻄﻠﺒﻴﻮﻥ ،ﻭﺃﻣﺎ ﻋﺒﺪ ﴰﺲ
ﻓﻤﻨﻬﻢ ﻋﺜﻤﺎﻥ ﻭﻣﻨﻬﻢ ﺑﻨﻮ ﺃﻣﻴﺔ ،ﻫﺆﻻﺀ ﻣﻦ ﺑﲏ ﻋﺒﺪ ﴰﺲ .
ﻭﻧﻮﻓﻞ ﻛﺬﻟﻚ ﻟﻪ ﺫﺭﻳﺔ ﻣﻨﻬﻢ :ﺟﺒﲑ ﺑﻦ ﻣﻄﻌﻢ ﻭﺣﻜﻴﻢ ﺑﻦ ﺣﺰﺍﻡ ،ﻭﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ
ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻟﻪ ﺇﲰﺎﻋﻴﻞ ﻭﻫﻮ ﺍﻷﻛﱪ ،ﻭﻫﻮ ﺟﺪ ﺍﻟﻌﺮﺏ ﺍﻟﻌﺪﻧﺎﻧﻴﺔ ،ﻭﺇﺳﺤﺎﻕ ﻭﻫﻮ ﺟﺪ
ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ،ﻭﲨﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ ﻛﻠﻬﻢ ﻣﻦ ﺫﺭﻳﺔ ﺇﺳﺤﺎﻕ ﺇﻻ ﻧﺒﻴﻨﺎ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﻬﻮ ﻣﻦ
ﺫﺭﻳﺔ ﺇﲰﺎﻋﻴﻞ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ .
ﺃﻣﺎ ﻣﻮﻟﺪﻩ ﻓﻘﺪ ﻭﻟﺪ ﻋﺎﻡ ﺍﻟﻔﻴﻞ ،ﻭﻫﻮ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﺟﺎﺀ ﻓﻴﻪ ﺃﺑﺮﻫﺔ ﻣﻠﻚ ﺍﻟﻴﻤﻦ ،ﺍﻧﺘﺪﺑﻪ
ﻣﻠﻚ ﺍﳊﺒﺸﺔ ﻟﻴﻬﺪﻡ ﺍﻟﻜﻌﺒﺔ ﻭﻣﻌﻪ ﻓﻴﻪ ﻓﻴﻞ ﻋﻈﻴﻢ ،ﻓﻠﻤﺎ ﻭﺻﻞ ﺇﱃ ﻣﻜﺎﻥ ﻳﻘﺎﻝ ﻟﻪ :ﺍﳌﻐﻤﺲ ،
ﻭﱂ ﻳﺒﻖ ﺇﻻ ﺃﻥ ﻳﺪﺧﻞ ﻣﻜﺔ ﻭﻳﻬﺪﻡ ﺍﻟﻜﻌﺒﺔ ،ﻭﺗﻔﺮﻕ ﺃﻫﻞ ﻣﻜﺔ ﻭﺻﻌﺪﻭﺍ ﺍﳉﺒﺎﻝ ؛ ﻷﻬﻧﻢ ﻻ
ﻃﺎﻗﺔ ﳍﻢ ﺑﻪ ،ﻓﺄﺭﺍﺩ ﺃﻥ ﻳﺘﻮﺟﻪ ﺇﱃ ﺍﻟﻜﻌﺒﺔ ،ﻓﺎﳓﺒﺲ ﺍﻟﻔﻴﻞ ﻭﺃﰉ ﺃﻥ ﻳﻘﻮﻡ ﻣﻦ ﺍﻷﺭﺽ ،ﺣﺒﺴﻪ
ﺍﷲ ،ﻓﺈﺫﺍ ﻭﺟﻬﻪ ﺇﱃ ﻏﲑ ﺟﻬﺔ ﻣﻜﺔ ﻗﺎﻡ ﻭﻫﺮﻭﻝ ،ﻭﺇﺫﺍ ﻭﺟﻬﻪ ﺇﱃ ﺟﻬﺔ ﻣﻜﺔ ﺍﳓﺒﺲ ﻭﱂ
ﻳﺴﺘﻄﻊ ﺍﳌﺸﻲ ،ﻭﺑﻴﻨﻤﺎ ﻫﻢ ﻛﺬﻟﻚ ﺭﺃﻭﺍ ﻓﺮﻗﺎﻥ ﻃﲑ ﻣﻦ ﻗﺒﻞ ﺍﻟﺒﺤﺮ ﻣﻌﻬﺎ ﺣﺠﺎﺭﺓ ،ﻛﻞ ﻃﺎﺋﺮ
ﻣﻌﻪ ﺣﺠﺮﺍﻥ :ﺣﺠﺮ ﰲ ﻣﻨﻘﺎﺭﻩ ﻭﺣﺠﺮ ﰲ ﺭﺟﻠﻴﻪ ،ﻓﺮﻣﺘﻬﻢ ﻓﺼﺎﺭﺕ ﺍﳊﺼﺎﺓ ﺗﻀﺮﺏ ﻫﺎﻣﺔ
ﺍﻟﺮﺟﻞ ،ﻓﺘﺨﺮﺝ ﻣﻦ ﺩﺑﺮﻩ ﻭﺗﺸﻘﻪ ﻧﺼﻔﲔ ،ﻓﺄﻫﻠﻜﻬﻢ ﺍﷲ ﻓﺄﻧﺰﻝ ﺍﷲ ﰲ ﺫﻟﻚ ﻳﺬﻛﺮ
&’Îû ö/èφy‰øŠx. ö≅yèøgs† óΟs9r& ∩⊇∪ È≅‹Ïø9$# É=≈ptõ¾r'Î/ y7•/u‘ Ÿ≅yèsù y#ø‹x. ts? óΟs9r ﻗﺮﻳﺸﺎ ﺳﻮﺭﺓ ﺍﻟﻔﻴﻞ } :
ﻣﻦ )(١
{ ?∩⊆∪ 9≅ŠÅd∨Å™ ÏiΒ ;οu‘$y∨Ït¿2 ΝÎγ‹ÏΒös? ∩⊂∪ Ÿ≅‹Î/$t/r& #·ösÛ öΝÍκön=tã Ÿ≅y™ö‘r&uρ ∩⊄∪ 9≅‹Î=ôÒs
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻫﺬﻩ ﻗﺼﺔ ﺍﻟﻔﻴﻞ ،ﲪﻰ ﺍﷲ ﺑﻴﺘﻪ ﺍﳊﺮﺍﻡ ،ﻭﺃﻫﻠﻚ ﻫﺬﺍ ﺍﳉﺒﺎﺭ ،ﻭﰲ ﻫﺬﺍ ﺍﻟﻌﺎﻡ ﻭﻟﺪ
ﳏﻤﺪ ﻭﻇﻬﺮ ﻣﻊ ﻭﻻﺩﺗﻪ ﺁﻳﺎﺕ ،ﺣﻴﺚ ﻇﻬﺮ ﻣﻌﻪ ﻧﻮﺭ ﺃﺷﺮﻗﺖ ﻟﻪ ﻗﺼﻮﺭ ﺍﻟﺸﺎﻡ ،
ﻭﰲ ﻟﻴﻠﺔ ﻭﻻﺩﺗﻪ ﺍﺭﲡﺖ ﺍﻷﺻﻨﺎﻡ ،ﻭﺍﺭﺗﺞ ﺇﻳﻮﺍﻥ ﻛﺴﺮﻯ ﻭﺳﻘﻄﺖ ﻣﻨﻪ ﺷﺮﻓﺎﺕ ﰲ ﻟﻴﻠﺔ
ﻭﻻﺩﺓ ﺍﻟﻨﱯ ﻫﺬﻩ ﺇﺭﻫﺎﺻﺎﺕ ﻟﺒﻌﺜﺔ ﺍﻟﻨﱯ ﻭﺍﳉﻦ ﻭﺍﻟﺸﻴﺎﻃﲔ ﺣﺼﻞ ﻋﻨﺪﻫﻢ ﺿﺠﺔ
ﰲ ﺍﻟﻠﻴﻠﺔ ﺍﻟﻌﻈﻴﻤﺔ .
ﻭﻟﺪ ﰲ ﻣﻜﺎﻥ ﻳﻘﺎﻝ ﻟﻪ :ﺷﻌﺐ ﻋﻠﻰ ﻣﻘﺮﺑﺔ ﻣﻦ ﺍﻟﻜﻌﺒﺔ ،ﻭﻟﺪ ﰲ ﻣﻜﺔ ،ﻟﻜﻦ ﻻ
ﻳﻮﺟﺪ ﲢﺪﻳﺪ ﺛﺎﺑﺖ ﳌﻮﺿﻊ ﺍﻟﺪﺍﺭ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻭﻟﻪ ﻣﻦ ﺍﻟﻌﻤﺮ ﺛﻼﺙ ﻭﺳﺘﻮﻥ ﺳﻨﺔ ،ﺃﺭﺑﻌﻮﻥ ﻗﺒﻞ ﺍﻟﻨﺒﻮﺓ ،ﻭﺛﻼﺙ ﻭﻋﺸﺮﻭﻥ ﻧﺒﻴﺎ
ﺭﺳﻮﻻ ،ﻧﺒﺊ ﺑـ ) ﺍﻗﺮﺃ ( ( ٥٨ ) .
) ( ٥٨ﻓﻬﻮ ﻭﻟﺪ ﰲ ﻣﻜﺔ ﻭﺍﺳﺘﺮﺿﻊ ﰲ ﺑﲏ ﺳﻌﺪ ﻋﻨﺪ ﺣﻠﻴﻤﺔ ﺍﻟﺴﻌﺪﻳﺔ ،ﻭﻣﺎﺕ ﻋﺒﺪ
ﺍﷲ ﺃﺑﻮﻩ ﻭﻫﻮ ﰲ ﺑﻄﻦ ﺃﻣﻪ ،ﰒ ﻣﺎﺗﺖ ﺃﻣﻪ ﺑﻌﺪ ﻭﻻﺗﻪ ﺑﻘﻠﻴﻞ ،ﻓﺤﻀﻨﺘﻪ ﺃﻡ ﺃﳝﻦ ﺍﳊﺒﺸﻴﺔ ﺍﻟﱵ
ﻭﺭﺛﻬﺎ ﻋﻦ ﺃﺑﻴﻪ ،ﻭﺻﺎﺭ ﰲ ﻛﻔﺎﻟﺔ ﺟﺪﻩ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ،ﰒ ﻣﺎﺕ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﻭﺍﻧﺘﻘﻠﺖ ﻛﻔﺎﻟﺘﻪ
ﺇﱃ ﻋﻤﻪ ﺃﰊ ﻃﺎﻟﺐ ،ﻭﻋﺎﺵ ﺃﺭﺑﻌﲔ ﺳﻨﺔ ﻗﺒﻞ ﺍﻟﻨﺒﻮﺓ ﻣﻌﺮﻭﻓﺎ ﺑﺎﻷﻣﺎﻧﺔ ﻭﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺮﻡ ،
ﻭﲡﻨﺐ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ،ﻭﲡﻨﺐ ﺷﺮﺏ ﺍﳋﻤﺮ ،ﻣﺎ ﻛﺎﻥ ﻳﻌﻤﻞ ﻣﺎ ﻳﻌﻤﻠﻪ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ،ﺑﻞ
ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﳜﺮﺝ ﺇﱃ ﻏﺎﺭ ﺣﺮﺍﺀ ﻭﻳﺘﻌﺒﺪ ﻓﻴﻪ ﺍﻷﻳﺎﻡ ﺫﺍﺕ ﺍﻟﻌﺪﺩ ،ﻳﻌﺒﺪ ﺍﷲ ﻋﻠﻰ
ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ ،ﰒ ﳌﺎ ﺑﻠﻎ ﺍﻷﺭﺑﻌﲔ ﻣﻦ ﻋﻤﺮﻩ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻧﺰﻝ ﻋﻠﻴﻪ
ﺍﻟﻮﺣﻲ ،ﺑﺄﻥ ﺟﺎﺀﻩ ﺟﱪﻳﻞ ﻭﻫﻮ ﰲ ﻏﺎﺭ ﺣﺮﺍﺀ ﻭﻗﺎﻝ ﻟﻪ :ﺍﻗﺮﺃ ،ﻗﺎﻝ :ﻣﺎ ﺃﻧﺎ ﺑﻘﺎﺭﺉ -ﺃﻱ :
ﻻ ﺃﺣﺴﻦ ﺍﻟﻘﺮﺍﺀﺓ ، -ﻓﻀﻤﻪ ﺿﻤﺔ ﺷﺪﻳﺪﺓ ،ﰒ ﺃﺭﺳﻠﻪ ﻭﻗﺎﻝ :ﺍﻗﺮﺃ ،ﻗﺎﻝ :ﻣﺎ ﺃﻧﺎ ﺑﻘﺎﺭﺉ ،ﰒ
y7În/u‘ ÉΟó™$$Î/ ù&tø%$# ﺿﻤﻪ ﻣﺮﺓ ﺛﺎﻧﻴﺔ ،ﰒ ﺃﺭﺳﻠﻪ ﻭﻗﺎﻝ ﻟﻪ :ﺍﻗﺮﺃ ،ﻗﺎﻝ :ﻣﺎ ﺃﻧﺎ ﺑﻘﺎﺭﺉ ،ﻓﻘﺎﻝ ﻟﻪ} :
. )(١
{ ∩⊄∪ @,n=tã ôÏΒ z≈|¡ΣM}$# t,n=y{ ∩⊇∪ t,n=y{ “Ï%©!$#
ﻫﺬﻩ ﻫﻲ ﻧﺒﻮﺗﻪ ﻧﺒﺄﻩ ﺍﷲ ﺑﺎﻗﺮﺃ :ﺃﻱ ﺟﻌﻠﻪ ﻧﺒﻴﺎ ﺑﺬﻟﻚ ،ﰒ ﺫﻫﺐ ﺇﱃ ﺑﻴﺘﻪ ﻳﺮﲡﻒ ﻣﻦ
ﺍﳋﻮﻑ ؛ ﻷﻧﻪ ﻟﻘﻲ ﺷﻴﺌﺎ ﻣﺎ ﻛﺎﻥ ﻳﻌﺮﻓﻪ ﻣﻦ ﻗﺒﻞ ،ﺃﻣﺮﺍ ﻫﺎﺋﻼ ،ﻓﻮﺟﺪ ﺯﻭﺟﻪ ﺧﺪﳚﺔ ﺭﺿﻲ
ﺍﷲ ﻋﻨﻬﺎ ﻓﻐﻄﺘﻪ ﻭﻫﺪﺃﺗﻪ ،ﻭﻗﺎﻟﺖ ﻟﻪ :ﻛﻼ ﻭﺍﷲ ﻻ ﳜﺰﻳﻚ ﺍﷲ ،ﺇﻧﻚ ﻟﺘﺼﻞ ﺍﻟﺮﺣﻢ ،ﻭﺗﻘﺮﻱ
ﺍﻟﻀﻴﻒ ،ﻭﲢﻤﻞ ﺍﻟﻜﻞ ،ﻭﺗﻌﲔ ﻋﻠﻰ ﻧﻮﺍﺋﺐ ﺍﻟﺪﻫﺮ ،ﻓﻮﻃﺄﺗﻪ ﻭﺫﻫﺒﺖ ﺑﻪ ﺇﱃ ﻋﻤﻬﺎ ﻭﺭﻗﺔ ﺑﻦ
ﻧﻮﻓﻞ ،ﻭﻛﺎﻥ ﻗﺪ ﲢﻨﺚ ﻭﻗﺮﺃ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺎﺑﻘﺔ ﺗﻌﺒﺪﺍ ﷲ ﻓﻠﻤﺎ ﺃﺧﱪﻩ ﲟﺎ ﺭﺃﻯ ﻗﺎﻝ :
ﻫﺬﺍ ﻫﻮ ﺍﻟﻨﺎﻣﻮﺱ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﱰﻝ ﻋﻠﻰ ﻣﻮﺳﻰ ،ﻳﻌﲏ :ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺍﻹﺭﺳﺎﻝ ﻭﻫﺬﺍ ﻣﻌﲎ ﻗﻮﻝ ﺍﻟﺸﻴﺦ :ﻧﺒﺄﻩ ﺑﺎﻗﺮﺃ ﻭﺃﺭﺳﻠﻪ ﺑﺎﳌﺪﺛﺮ .
ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻨﱯ ﻭﺍﻟﺮﺳﻮﻝ ﺃﻥ ﺍﻟﻨﱯ ﻫﻮ ﻣﻦ ﺃﻭﺣﻲ ﺇﻟﻴﻪ ﺑﺸﺮﻉ ﻭﱂ ﻳﺆﻣﺮ ﺑﺘﺒﻠﻴﻐﻪ ،
ﻭﺍﻟﺮﺳﻮﻝ ﻫﻮ ﻣﻦ ﺃﻭﺣﻲ ﺇﻟﻴﻪ ﺑﺸﺮﻉ ﻭﺃﻣﺮ ﺑﺘﺒﻠﻴﻐﻪ ،ﻭﺗﻮﺿﻴﺢ ﺫﻟﻚ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺗﱰﻝ ﻋﻠﻴﻪ
ﺷﺮﻳﻌﺔ ﻭﻛﺘﺎﺏ ﻓﻬﻮ ﻧﺒﺊ ﺑﺎﻗﺮﺃ ﻭﺃﺭﺳﻞ ﺑﺎﳌﺪﺛﺮ ﻋﻠﻰ ﺭﺃﺱ ﺍﻷﺭﺑﻌﲔ ،ﻭﻛﺬﻟﻚ ﺍﻷﻧﺒﻴﺎﺀ ،
ﻭﺍﻟﻨﱯ ﻳﺒﻌﺚ ﺑﺸﺮﻉ ﻣﻦ ﻗﺒﻠﻪ ،ﻭﻛﺘﺎﺏ ﻣﻦ ﻗﺒﻠﻪ ،ﻭﻳﻮﰱ ﺇﻟﻴﻪ ﺑﺒﻌﺾ ﺍﳌﺴﺎﺋﻞ ﻛﺄﻧﺒﻴﺎﺀ ﺑﲏ
ﺇﺳﺮﺍﺋﻴﻞ ﻣﻦ ﺑﻌﺪ ﻣﻮﺳﻰ ،ﻭﺍﳌﺪﺛﺮ ﻣﻌﻨﺎﻩ ﺍﳌﻠﺘﺤﻒ ﻷﻧﻪ ﺃﺻﺎﺑﻪ ﺷﻲﺀ ﻣﻦ ﺍﻟﻔﺰﻉ ،
óΟè% ∩⊇∪ ãÏoO£‰ßϑø9$# $pκš‰r'¯≈tƒ ﻓﻘﺎﻝ :ﺩﺛﺮﻭﱐ ﺩﺛﺮﻭﱐ -ﺃﻱ :ﻏﻄﻮﱐ -ﻓﺄﻧﺰﻝ ﺍﷲ ﻋﻠﻴﻪ } :
(٣) { ∩⊂∪ ÷Éi9s3sù y7−/u‘uρ ∩⊄∪ ö‘É‹Ρr'sùﺃﻱ :ﻋﻈﻤﻪ } (٤) { ∩⊆∪ öÎdγsÜsù y7t/$u‹ÏOuρﺃﻱ :ﻃﻬﺮ
3“uθø)−G9$# â¨$t7Ï9uρ ﺃﻋﻤﺎﻟﻚ ﻣﻦ ﺍﻟﺸﺮﻙ ،ﻓﺎﻷﻋﻤﺎﻝ ﺗﺴﻤﻰ ﺍﻟﺜﻴﺎﺏ ،ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ } :
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻭﺍﻟﺮﺟﺰ :ﺍﻟﺮﺟﺰ ﻣﻌﻨﺎﻩ ﺍﻷﺻﻨﺎﻡ .
ﻓﺎﻫﺠﺮ :ﺃﻱ :ﺍﺗﺮﻛﻬﺎ ﻭﺍﺑﺘﻌﺪ ﻋﻨﻬﺎ .
ﻓﺒﻌﺜﻪ ﺍﷲ ﻋﻠﻰ ﺭﺃﺱ ﺍﻷﺭﺑﻌﲔ ،ﻭﺑﻘﻲ ﰲ ﻣﻜﺔ ﺛﻼﺙ ﻋﺸﺮﺓ ﺳﻨﺔ ﻳﺪﻋﻮ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ
ﻭﺗﺮﻙ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ،ﻭﺣﺼﻠﺖ ﻣﺪﺍﻭﻻﺕ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳌﺸﺮﻛﲔ ،ﺣﺼﻞ ﻋﻠﻴﻪ ﺃﺫﻯ ﻭﻋﻠﻰ
ﻣﻦ ﺁﻣﻦ ﺑﻪ ﻭﺍﺗﺒﻌﻪ ،ﻭﺣﺼﻠﺖ ﻣﻀﺎﻳﻘﺎﺕ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﰲ ﺧﻼﻝ ﺛﻼﺙ ﻋﺸﺮﺓ ﺳﻨﺔ ،ﻭﻗﺒﻞ
ﺍﳍﺠﺮﺓ ﺑﺜﻼﺙ ﺳﻨﻮﺍﺕ ﺃﺳﺮﻱ ﺑﻪ ﺇﱃ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻭﻋﺮﺝ ﺑﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ،ﻭﻓﺮﺿﺖ ﻋﻠﻴﻪ
ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻓﺼﻠﻰ ﲟﻜﺔ ﺛﻼﺙ ﺳﻨﲔ ،ﰒ ﺗﺂﻣﺮﺕ ﻗﺮﻳﺶ ﻋﻠﻰ ﻗﺘﻠﻪ ﻭﻋﻠﻰ ﺍﻟﻔﺘﻚ ﺑﻪ ،
ﻓﺄﺫﻥ ﺍﷲ ﻟﻪ ﺑﺎﳍﺠﺮﺓ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻓﻬﺎﺟﺮ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﺑﻌﺪﻣﺎ ﺍﻟﺘﻘﻰ ﺑﺎﻷﻧﺼﺎﺭ ﰲ ﺑﻴﻌﺔ ﺍﻟﻌﻘﺒﺔ
ﺍﻷﻭﱃ ﻭﺑﻴﻌﺔ ﺍﻟﻌﻘﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ .
ﻫﺎﺟﺮ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻭﺃﻗﺎﻡ ﻬﺑﺎ ﻋﺸﺮ ﺳﻨﻮﺍﺕ ،ﻓﺎﺠﻤﻟﻤﻮﻉ ﺛﻼﺙ ﻭﻋﺸﺮﻭﻥ ﺳﻨﺔ ،ﺑﻌﺪ ﺍﻟﻨﺒﻮﺓ
ﻋﺎﺵ ﺛﻼﺛﺎ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ ،ﺛﻼﺙ ﻋﺸﺮﺓ ﰲ ﻣﻜﺔ ﻳﺆﺳﺲ ﺩﻋﻮﺓ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﻋﺸﺮ
ﺳﻨﻮﺍﺕ ﰲ ﺍﳌﺪﻳﻨﺔ ،ﰒ ﺗﻮﻓﺎﻩ ﺍﷲ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﺴﺘﲔ ﻣﻦ ﻋﻤﺮﻩ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،
ﻓﻤﺪﺓ ﻋﻤﺮﻩ ﰲ ﺍﻟﺮﺳﺎﻟﺔ ﺛﻼﺛﺔ ﻭﻋﺸﺮﻭﻥ ﺳﻨﺔ ،ﻭﻫﺬﻩ ﺍﻟﱪﻛﺔ ﺍﻟﱵ ﺃﻧﺰﳍﺎ ﺍﷲ ﻋﻠﻴﻪ ﻭﻫﺬﺍ
ﺍﻟﻌﻠﻢ ﺍﻟﻐﺰﻳﺮ ،ﻭﻫﺬﺍ ﺍﳉﻬﺎﺩ ،ﻭﻫﺬﺍ ﺍﻟﺘﻤﻜﲔ ﰲ ﻫﺬﻩ ﺍﳌﺪﺓ ﺍﻟﻮﺟﻴﺰﺓ ﺛﻼﺙ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ ،
ﻫﺬﺍ ﻣﻦ ﺁﻳﺎﺕ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﻣﻦ ﺑﺮﻛﺎﺕ ﻫﺬﺍ ﺍﻟﻨﱯ ﻭﺑﺮﻛﺎﺕ ﺩﻋﻮﺗﻪ ،ﻭﺑﺮﻛﺎﺕ
ﺍﻟﻮﺣﻲ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﺇﻟﻴﻪ ،ﻭﻗﺒﻞ ﻫﺬﺍ ﻛﻠﻪ ﺑﺈﻋﺎﻧﺔ ﺍﷲ ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﻋﺎﻧﻪ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﲪﺎﻩ
ﻭﺃﻳﺪﻩ ﻭﻧﺼﺮﻩ ﺣﱴ ﺑﻠﻐﺖ ﺩﻋﻮﺗﻪ ﺍﳌﺸﺎﺭﻕ ﻭﺍﳌﻐﺎﺭﺏ ،ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ .
ﻗﻮﻟﻪ :ﺑﻌﺜﻪ ﺍﷲ ﺑﺎﻟﻨﺬﺍﺭﺓ ﻋﻦ ﺍﻟﺸﺮﻙ ﻭﻳﺪﻋﻮ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ :ﻫﺬﻩ ﺩﻋﻮﺗﻪ ﺍﻟﻨﺬﺍﺭﺓ ﻋﻦ
ﺍﻟﺸﺮﻙ ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﳚﺐ ﺃﻥ ﻳﺴﲑ ﻋﻠﻴﻪ ﺍﻟﺪﻋﺎﺓ ﰲ ﺩﻋﻮﻬﺗﻢ ،ﺃﻥ
ﻳﺮﻛﺰﻭﺍ ﻋﻠﻰ ﺍﻹﻧﺬﺍﺭ ﻋﻦ ﺍﻟﺸﺮﻙ ،ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ،ﻭﺇﻻ ﱂ ﺗﻜﻦ
ﺩﻋﻮﻬﺗﻢ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﻟﺮﺳﻮﻝ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﺍﻟﺮﺳﻮﻝ ﺑﻌﺜﻪ ﺍﷲ ﺑﺎﻟﻨﺬﺍﺭﺓ ﻋﻦ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ،ﻓﻼ ﺑﺪ ﻣﻦ ﺗﺄﺻﻴﻞ ﻫﺬﺍ
ﺍﻟﺸﻲﺀ ﺃﻭﻻ ،ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻳﺘﺠﻪ ﺇﱃ ﺑﻘﻴﺔ ﺍﻷﻣﻮﺭ ؛ ﻷﻬﻧﺎ ﻻ ﺗﺼﻠﺢ ﺍﻷﻣﻮﺭ ﺇﻻ ﺑﻮﺟﻮﺩ
ﺍﻟﺘﻮﺣﻴﺪ ،ﻟﻮ ﺃﻥ ﺍﻟﻨﺎﺱ ﺗﺮﻛﻮﺍ ﺍﻟﺰﻧﺎ ﻭﺍﳋﻤﺮ ﻭﺍﻟﺴﺮﻗﺔ ﻭﺍﺗﺼﻔﻮﺍ ﺑﻜﻞ ﻓﻀﻴﻠﺔ ﻣﻦ ﺍﻷﻋﻤﺎﻝ
ﻭﺍﻷﺧﻼﻕ ،ﻟﻜﻨﻬﻢ ﱂ ﻳﺘﺮﻛﻮﺍ ﺍﻟﺸﺮﻙ ،ﻓﻼ ﻓﺎﺋﺪﺓ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻭﻻ ﺗﻨﻔﻌﻬﻢ ،ﺑﻴﻨﻤﺎ ﻟﻮ
ﺳﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﻋﻨﺪﻩ ﻛﺒﺎﺋﺮ ﺩﻭﻥ ﺍﻟﺸﺮﻙ ﻓﻬﻮ ﻣﺮﺟﻮ ﺃﻥ ﻳﻐﻔﺮ ﺍﷲ ﻟﻪ ،ﺃﻭ ﻳﻌﺬﺏ
ﺑﻘﺪﺭ ﺫﻧﻮﺑﻪ ،ﻭﻟﻜﻦ ﻣﺂﻟﻪ ﺇﱃ ﺍﳉﻨﺔ ﻷﻧﻪ ﻣﻮﺣﺪ .
ﻓﺎﻟﺘﻮﺣﻴﺪ ﻫﻮ ﺍﻷﺻﻞ ﻭﺍﻷﺳﺎﺱ ،ﻭﻻ ﳒﺎﺓ ﺇﻻ ﺑﻮﺟﻮﺩ ﺍﻟﺘﻮﺣﻴﺪ ﺃﻭﻻ ،ﻭﻟﺬﻟﻚ ﳚﺐ
ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻴﻪ ،ﻭﺍﻟﻌﻨﺎﻳﺔ ﺑﻪ ﺩﺍﺋﻤﺎ ﻭﺃﺑﺪﺍ ،ﻭﺩﻋﻮﺓ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﻭﺗﻌﻠﻴﻢ ﺍﻟﻨﺎﺱ ﺇﻳﺎﻩ ،ﻭﺃﻥ ﻳﺒﲔ ﳍﻢ
ﺍﻟﺘﻮﺣﻴﺪ ﻣﺎ ﻣﻌﲎ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﻣﺎ ﻣﻌﲎ ﺍﻟﺸﺮﻙ ،ﻻ ﺑﺪ ﺃﻥ ﻳﻌﺮﻑ ﺍﳌﺴﻠﻢ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﻳﺘﺤﻘﻖ
ﻣﻨﻪ ،ﻭﻳﺘﻔﻘﺪ ﻧﻔﺴﻪ ﺣﱴ ﻻ ﻳﻘﻊ ﰲ ﺷﻲﺀ ﻣﻦ ﺍﻟﺸﺮﻙ ﺃﻭ ﳜﻞ ﺑﺎﻟﺘﻮﺣﻴﺪ ،ﻓﻼ ﺑﺪ ﻣﻦ ﻫﺬﺍ
ﺍﻷﻣﺮ ،ﻭﻻ ﺑﺪ ﺃﻥ ﺗﻘﻮﻡ ﺍﻟﺪﻋﻮﺓ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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#’n<Î) !$tΡô‰Îγtãuρ ﻓﻴﺠﺐ ﺃﻥ ﺗﻄﻬﺮ ﻣﻜﺔ ﺩﺍﺋﻤﺎ ﻭﺃﺑﺪﺍ ،ﻭﳍﺬﺍ ﻳﻘﻮﻝ ﺟﻞ ﻭﻋﻼ } :
)( ١
{ )∩⊇⊄∈∪ ÏŠθàf¡9$# Æì2”9$#uρ šÏÅ 3≈yèø9$#uρ tÏÍ←!$©Ü=Ï9 zÉLø‹t/ #tÎdγsÛ βr& Ÿ≅‹Ïè≈yϑó™Î)uρ zΟ↵Ïδ≡tö/Î
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺍﻹﺳﺮﺍﺀ ﻭﺍﳌﻌﺮﺍﺝ
ﻭﺑﻌﺪ ﺍﻟﻌﺸﺮ ﻋﺮﺝ ﺑﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ،ﻭﻓﺮﺿﺖ ﻋﻠﻴﻪ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ،ﻭﺻﻠﻰ ﰲ
ﻣﻜﺔ ﺛﻼﺙ ﺳﻨﲔ ( ٦١ ) .
) ( ٦١ﻗﻮﻟﻪ ﺭﲪﻪ ﺍﷲ :ﻭﺑﻌﺪ ﺍﻟﻌﺸﺮ ﻋﺮﺝ ﺑﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ :ﺑﻘﻲ ﻋﺸﺮ ﺳﻨﲔ ﻋﻠﻰ
ﻫﺬﺍ ﻳﻨﻬﻰ ﻋﻦ ﺍﻟﺸﺮﻙ ﻭﻳﺪﻋﻮ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ،ﻳﺆﺳﺲ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ،ﰒ ﰲ ﺍﻟﺴﻨﺔ ﺍﳊﺎﺩﻳﺔ
™ü“Ï%©!$# z≈ysö6ß ﻋﺸﺮﺓ ﺃﺳﺮﻱ ﺑﻪ ﻣﻦ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﺇﱃ ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :
ﰲ ﺑﻴﺖ ﺃﻡ ﻫﺎﻧﺊ ﺟﺎﺀﻩ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻣﻌﻪ ﺩﺍﺑﺔ ﻳﻘﺎﻝ ﳍﺎ :ﺍﻟﱪﺍﻕ ،ﺃﻗﻞ ﻣﻦ
ﺍﻟﺒﻐﻞ ﻭﻓﻮﻕ ﺍﳊﻤﺎﺭ ،ﻭﻳﻘﻊ ﺧﻄﻮﻩ ﻋﻨﺪ ﻣﺪ ﺑﺼﺮﻩ ،ﻓﺄﺭﻛﺒﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﺎ ﻭﺫﻫﺐ ﺑﻪ ﺇﱃ
ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﰲ ﺍﻟﻠﻴﻞ .
ﺃﺳﺮﻯ :ﻣﻦ ﺍﻟﺴﺮﻯ ﻭﻫﻮ ﺍﻟﺴﲑ ﺑﺎﻟﻠﻴﻞ ،ﻭﻫﺬﺍ ﻣﻦ ﺧﻮﺍﺻﻪ ﻭﻣﻦ ﻣﻌﺠﺰﺍﺗﻪ ﻋﻠﻴﻪ
ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﻓﺎﻟﺘﻘﻰ ﻫﻨﺎﻙ ﻣﻊ ﺍﻷﻧﺒﻴﺎﺀ ﰲ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ،ﰒ ﺇﻧﻪ ﻋﺮﺝ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ،
ﻳﻌﲏ ﺭﻓﻊ ﻣﻦ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺑﺼﺤﺒﺔ ﺟﱪﻳﻞ ،ﻭﻣﻌﲎ ﺍﻟﻌﺮﻭﺝ ﺍﻟﺼﻌﻮﺩ ،ﻓﺄﺳﺮﻱ ﺑﻪ
ﻣﻦ ﻣﻜﺔ ﺇﱃ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ،ﻭﻋﺮﺝ ﺑﻪ ﻣﻦ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ،ﻳﻌﲏ ﺻﻌﺪ ﺑﻪ ﺟﱪﻳﻞ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻣﺮ ﺑﺄﻫﻞ ﺍﻟﺴﻤﺎﻭﺍﺕ ،ﻛﻞ ﲰﺎﺀ ﻳﺴﺘﻔﺘﺢ ﺟﱪﻳﻞ ﻓﻴﻔﺘﺢ ﻟﻪ ،ﰒ ﺍﻧﺘﻬﻰ ﺇﱃ
ﺍﻟﺴﻤﺎﺀ ﺍﻟﺴﺎﺑﻌﺔ ،ﰒ ﺻﻌﺪ ﻓﻮﻕ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺇﱃ ﺳﺪﺭﺓ ﺍﳌﻨﺘﻬﻰ ،ﻭﻋﻨﺪﻫﺎ ﻛﻠﻤﻪ ﺍﷲ ﻣﻦ
ﻭﺣﻴﻪ ﲟﺎ ﺷﺎﺀ ،ﻓﻔﺮﺽ ﻋﻠﻴﻪ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ،ﻓﺮﺿﻬﺎ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﲬﺴﲔ ﺻﻼﺓ ،
ﻭﻟﻜﻦ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺷﺎﺭ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺑﺄﻥ ﻳﺴﺄﻝ ﺭﺑﻪ ﺍﻟﺘﺨﻔﻴﻒ ،ﻓﺈﻥ ﺃﻣﺘﻪ ﻻ
ﺗﻄﻴﻖ ﲬﺴﲔ ﺻﻼﺓ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ،ﻓﻤﺎ ﺯﺍﻝ ﺭﺳﻮﻝ ﺍﷲ ﻳﺮﺍﺟﻊ ﺭﺑﻪ ﻳﺴﺄﻟﻪ ﺍﻟﺘﺨﻔﻴﻒ
ﺣﱴ ﺍﻧﺘﻬﺖ ﺇﱃ ﲬﺲ .
٢٠٥
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻓﻘﺎﻝ ﺍﷲ ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﺍﻹﺳﺮﺍﺀ ﻭﺍﳌﻌﺮﺍﺝ } :ﺃﻣﻀﻴﺖ ﻓﺮﻳﻀﱵ ،ﻭﺧﻔﻔﺖ ﻋﻦ
ﻋﺒﺎﺩﻱ ،ﻭﺃﺟﺰﻱ ﺍﳊﺴﻨﺔ ﻋﺸﺮﺍ { ) (٢) (١ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﻧﺲ ﻋﻦ ﺃﰊ ﺫﺭ ﻓﻘﺎﻝ } :ﻫﻲ ﲬﺲ
ﻭﻫﻲ ﲬﺴﻮﻥ { ) (٤) (٣ﺃﻱ :ﲬﺲ ﰲ ﺍﻟﻌﻤﻞ ،ﻭﲬﺴﻮﻥ ﰲ ﺍﳌﻴﺰﺍﻥ .
ﲬﺲ ﺻﻠﻮﺍﺕ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﺗﻌﺎﺩﻝ ﲬﺴﲔ ﺻﻼﺓ ﰲ ﺍﳌﻴﺰﺍﻥ ؛ ﻷﻥ ﺍﳊﺴﻨﺔ ﺑﻌﺸﺮ
ﺃﻣﺜﺎﳍﺎ ،ﻓﺎﻟﺼﻼﺓ ﺍﻟﻮﺍﺣﺪﺓ ﻋﻦ ﻋﺸﺮ ﺻﻠﻮﺍﺕ ،ﻓﺎﻹﺳﺮﺍﺀ ﺫﻛﺮ ﺃﻭﻝ ﺳﻮﺭﺓ ﺳﺒﺤﺎﻥ ،ﺳﻮﺭﺓ
Íοu‘ô‰Å™ y‰ΖÏã ∩⊇⊂∪ 3“t÷zé& »'s!÷“tΡ çν#uu‘ ô‰s)s9uρ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ،ﻭﺍﳌﻌﺮﺍﺝ ﺫﻛﺮ ﺃﻭﻝ ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ } :
∩⊇∠∪ 4xösÛ $tΒuρ ç|Çt7ø9$# sø#y— $tΒ ∩⊇∉∪ 4y´øótƒ $tΒ nοu‘ô‰Åb¡9$# y´øótƒ øŒÎ) ∩⊇∈∪ #“uρù'pRùQ$# èπ¨Ζy_ $yδy‰ΨÏã ∩⊇⊆∪ 4‘yγtFΖçRùQ$#
ﰒ ﺇﻧﻪ ﻧﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺇﱃ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﰒ ﺇﻧﻪ ﺭﺟﻊ ﺇﱃ ﻣﻜﺔ ﰲ ﻟﻴﻠﺘﻪ ،ﻓﻠﻤﺎ ﺃﺻﺒﺢ
ﻭﺃﺧﱪ ﺍﻟﻨﺎﺱ ﺑﺬﻟﻚ ،ﺍﳌﺆﻣﻨﻮﻥ ﺯﺍﺩ ﺇﳝﺎﻬﻧﻢ ،ﻭﺃﻣﺎ ﺍﻟﻜﻔﺎﺭ ﻓﺰﺍﺩ ﺷﺮﻫﻢ ،ﻭﻓﺮﺣﻮﺍ ﻬﺑﺬﺍ ﻭﺭﺍﺣﻮﺍ
ﻳﺸﻬﺮﻭﻥ ﺑﻪ ،ﻛﻴﻒ ﻳﺰﻋﻢ ﺻﺎﺣﺒﻜﻢ ﺃﻧﻪ ﺫﻫﺐ ﺇﱃ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻭﺭﺟﻊ ﻣﻨﻪ ﰲ ﻟﻴﻠﺔ ﻭﺍﺣﺪﺓ ،
ﻭﳓﻦ ﻧﻀﺮﺏ ﺃﻛﺒﺎﺩ ﺍﻹﺑﻞ ﺇﻟﻴﻬﺎ ﺷﻬﺮﺍ ﺫﻫﺎﺑﺎ ،ﻭﺷﻬﺮﺍ ﺇﻳﺎﺑﺎ ،ﻳﻘﻴﺴﻮﻥ ﻗﺪﺭﺓ ﺍﳋﺎﻟﻖ ﺑﻘﺪﺭﺓ
ﺍﳌﺨﻠﻮﻕ ،ﻓﻜﺎﻥ ﺍﻹﺳﺮﺍﺀ ﻭﺍﳌﻌﺮﺍﺝ ﺍﻣﺘﺤﺎﻧﺎ ﻣﻦ ﺍﷲ ﻟﻠﻨﺎﺱ .ﺍﳌﺸﺮﻛﻮﻥ ﺯﺍﺩ ﺗﻨﺪﺭﻫﻢ
ﻭﺷﺮﻫﻢ ﻭﺗﻨﻘﺼﻬﻢ ﻟﻠﺮﺳﻮﻝ ﻭﺍﳌﺆﻣﻨﻮﻥ ﺯﺍﺩ ﺇﳝﺎﻬﻧﻢ .
ﻓﻠﻬﺬﺍ ﳌﺎ ﻗﺎﻝ ﺍﳌﺸﺮﻛﻮﻥ ﻷﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺍﻧﻈﺮ ﺇﱃ ﺻﺎﺣﺒﻚ ﻣﺎﺫﺍ ﻗﺎﻝ ؟ ﻗﺎﻝ :
ﻭﻣﺎﺫﺍ ﻗﺎﻝ ؟ ﻗﺎﻟﻮﺍ :ﻳﺰﻋﻢ ﺃﻧﻪ ﺫﻫﺐ ﺑﻪ ﺇﱃ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻭﻋﺮﺝ ﺑﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ،ﻭﺇﻧﻪ ﺟﺎﺀ
ﰲ ﻟﻴﻠﺔ ﻭﺍﺣﺪﺓ .ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ :ﺇﻥ ﻛﺎﻥ ﻗﺎﻟﻪ ﻓﻬﻮ ﻛﻤﺎ ﻗﺎﻝ .ﻟﻘﺪ ﺻﺪﻕ .ﻗﺎﻟﻮﺍ :
٢٠٦
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻛﻴﻒ ﺫﻟﻚ ؟ ﻗﺎﻝ :ﺃﻧﺎ ﺃﺻﺪﻗﻪ ﰲ ﻣﺎ ﻫﻮ ﺃﻋﻈﻢ ﻣﻦ ﺫﻟﻚ ،ﺃﻧﺎ ﺃﺻﺪﻗﻪ ﰲ ﺧﱪ ﺍﻟﺴﻤﺎﺀ ﻳﱰﻝ
)(١
ﻭﻫﺬﺍ ﺑﻘﺪﺭﺓ ﺍﷲ ﻻ ﺑﻘﺪﺭﺓ ﻋﻠﻴﻪ ﻓﻜﻴﻒ ﻻ ﺃﺻﺪﻗﻪ ﰲ ﺍﻹﺳﺮﺍﺀ ﺇﱃ ﺑﻴﺖ ﺍﳌﻘﺪﺱ .
ﺍﻟﺮﺳﻮﻝ ﺇﳕﺎ ﻫﻮ ﺑﻘﺪﺭﺓ ﺍﷲ ﻭﻫﺬﺍ ﻣﻦ ﻣﻌﺠﺰﺍﺕ ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ ﻭﻣﻦ ﻛﺮﺍﻣﺘﻪ ﻋﻨﺪ
ﺭﺑﻪ ﻋﺰ ﻭﺟﻞ .
ﻭﻻ ﺑﺪ ﻣﻦ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺑﺄﻧﻪ ﺃﺳﺮﻱ ﻭﻋﺮﺝ ﺑﺮﻭﺣﻪ ﻭﺟﺴﻤﻪ ﻣﻌﺎ ﻳﻘﻈﺔ ﻻ ﻣﻨﺎﻣﺎ ،ﻷﻥ
ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻳﻘﻮﻟﻮﻥ :ﺃﺳﺮﻯ ﺑﺮﻭﺣﻪ ،ﻭﺃﻣﺎ ﺟﺴﺪﻩ ﻓﻠﻢ ﻳﱪﺡ ﻣﻜﺔ ﻭﺇﳕﺎ ﺃﺳﺮﻱ ﻭﻋﺮﺝ
ﺑﺮﻭﺣﻪ ﻭﻫﺬﺍ ﻛﻼﻡ ﺑﺎﻃﻞ ،ﺑﻞ ﺃﻧﻪ ﺃﺳﺮﻱ ﺑﺮﻭﺣﻪ ﻭﺟﺴﺪﻩ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﲪﻞ ﻋﻠﻰ
ﺍﻟﱪﺍﻕ ،ﻭﻛﺎﻥ ﺫﻟﻚ ﻳﻘﻈﺔ ﻻ ﻣﻨﺎﻣﺎ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﺑﺮﻭﺣﻪ ﻓﻘﻂ ﺃﻭ ﻛﺎﻥ ﻣﻨﺎﻣﺎ ﻓﻤﺎ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻪ
.ﻓﺎﻟﻌﺒﺪ )(٢
{ ™Íνωö7yèÎ/ 3“uó r& ü“Ï%©!$# z≈ysö6ß ﻭﺑﲔ ﺍﻟﺮﺅﻳﺎ ،ﻭﺍﷲ ﺟﻞ ﻭﻋﻼ ﻳﻘﻮﻝ } :
ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺮﻭﺡ ﻭﺍﻟﺒﺪﻥ ﲨﻴﻌﺎ ﻻ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺮﻭﺡ ﻭﺣﺪﻫﺎ ﺃﻬﻧﺎ ﻋﺒﺪ ،ﻭﻻ ﻳﻄﻠﻖ ﻋﻠﻰ
ﺍﻟﺒﺪﻥ ﻭﺣﺪﻩ ﺃﻧﻪ ﻋﺒﺪ ،ﻻ ﻳﻄﻠﻖ ﺇﻻ ﻋﻠﻰ ﳎﻤﻮﻉ ﺍﻟﺮﻭﺡ ﻭﺍﻟﺒﺪﻥ ،ﱂ ﻳﻘﻞ :ﺳﺒﺤﺎﻥ ﺍﻟﺬﻱ
ﺃﺳﺮﻯ ﺑﺮﻭﺡ ﻋﺒﺪﻩ ،ﺑﻞ ﻗﺎﻝ :ﺃﺳﺮﻯ ﺑﻌﺒﺪﻩ ،ﻭﺍﻟﻌﺒﺪ ﻫﻮ ﳎﻤﻮﻉ ﺍﻟﺮﻭﺡ ﻭﺍﻟﺒﺪﻥ ،ﻭﺍﷲ ﺟﻞ
ﻭﻋﻼ ﻻ ﻳﻌﺠﺰﻩ ﺷﻲﺀ ﻭﻫﻮ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ .
ﻗﺎﻝ ﺭﲪﻪ ﺍﷲ :ﻭﻓﺮﺿﺖ ﻋﻠﻴﻪ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻭﺻﻠﻰ ﰲ ﻣﻜﺔ ﺛﻼﺙ ﺳﻨﲔ .
ﻭﻛﺎﻥ ﻳﺼﻠﻴﻬﺎ ﺭﻛﻌﺘﲔ ﺭﻛﻌﺘﲔ ﻓﻠﻤﺎ ﻫﺎﺟﺮ ﺍﻟﻨﱯ ﺃﲤﺖ ﺍﻟﺮﺑﺎﻋﻴﺔ ﺇﱃ ﺃﺭﺑﻊ ﺇﻻ ﺍﻟﻔﺠﺮ
ﻓﺈﻬﻧﺎ ﺗﻄﻮﻝ ﻓﻴﻬﺎ ﺍﻟﻘﺮﺍﺀﺓ .ﻓﺒﻘﻴﺖ ﺭﻛﻌﺘﲔ ﻛﻤﺎ ﻫﻲ ،ﻭﺇﻻ ﺍﳌﻐﺮﺏ ﻓﺈﻧﻪ ﺛﻼﺙ ﻣﻦ ﺃﻭﻝ ﻣﺎ
ﻓﺮﺿﺖ ﻷﻬﻧﺎ ﻭﺗﺮ ﺍﻟﻨﻬﺎﺭ ،ﺃﻣﺎ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﻭﺍﻟﻌﺸﺎﺀ ﻭﻛﺎﻧﺖ ﰲ ﻣﻜﺔ ﺭﻛﻌﺘﲔ ﺭﻛﻌﺘﲔ ﻓﻠﻤﺎ
ﻫﺎﺟﺮ ﺍﻟﻨﱯ ﺃﲤﺖ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ .
) (١ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ﰲ " ﺍﳌﺴﺘﺪﺭﻙ " ( ٤٤٠٧ ) ٦٥ /٣ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ .
) (٢ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ . ١ :
٢٠٧
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ } :ﺃﻭﻝ ﻣﺎ ﻓﺮﺿﺖ ﺍﻟﺼﻼﺓ ﺭﻛﻌﺘﲔ ﻓﻠﻤﺎ ﻫﺎﺟﺮ ﺍﻟﻨﱯ ﺃﲤﺖ ﺻﻼﺓ
ﺍﳊﻀﺮ ﻭﺑﻘﻴﺖ ﺻﻼﺓ ﺍﻟﺴﻔﺮ { ) (٢) (١ﻫﺬﺍ ﺑﺈﲨﺎﻉ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ،ﺃﻥ ﺍﻟﺼﻼﺓ ﻓﺮﺿﺖ ﲟﻜﺔ ،
ﻭﺃﻥ ﺍﻟﻨﱯ ﺻﻼﻫﺎ ﲟﻜﺔ ،ﻟﻜﻦ ﺍﺧﺘﻠﻔﻮﺍ ﻫﻞ ﻫﻲ ﻓﺮﺿﺖ ﻗﺒﻞ ﺍﳍﺠﺮﺓ ﺑﺜﻼﺙ ﺳﻨﲔ ؟
ﻫﺬﺍ ﻫﻮ ﺍﻟﺮﺍﺟﺢ ،ﻛﻤﺎ ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﻫﻨﺎ ،ﻭﻗﻴﻞ :ﻗﺒﻞ ﺍﳍﺠﺮﺓ ﲞﻤﺲ ﺳﻨﲔ ،ﻭﻗﻴﻞ :
ﻗﺒﻞ ﺍﳍﺠﺮﺓ ﺑﺴﻨﺔ ﻭﺍﺣﺪﺓ ،ﻭﻗﻴﻞ :ﺑﺴﻨﺔ ﻭﻧﺼﻒ ،ﻟﻜﻦ ﺍﻟﺮﺍﺟﺢ ﻫﻮ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﺸﻴﺦ ﺃﻬﻧﺎ
ﻗﺒﻞ ﺍﳍﺠﺮﺓ ﺑﺜﻼﺙ ﺳﻨﲔ ،ﻭﻫﻞ ﻓﺮﺽ ﻣﻊ ﺍﻟﺼﻼﺓ ﺷﻲﺀ ﺁﺧﺮ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ؟ ﻫﺬﺍ ﳏﻞ
ﺧﻼﻑ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ،ﻣﻨﻬﻢ ﻣﻦ ﻳﺮﻯ ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﻓﺮﺿﺖ ﺃﻳﻀﺎ ﲟﻜﺔ ﻭﺇﳕﺎ ﺑﻴﻨﺖ ﺃﻧﺼﺒﺘﻬﺎ
ﻭﻣﻘﺎﺩﻳﺮﻫﺎ ﻭﺃﻫﻞ ﺍﻟﺰﻛﺎﺓ ﰲ ﺍﳌﺪﻳﻨﺔ ،ﺃﻣﺎ ﺃﺻﻞ ﻓﺮﺿﻴﺘﻬﺎ ﻓﻬﻮ ﰲ ﻣﻜﺔ .
.ﻭﺍﳌﺮﺍﺩ ﲝﻘﻪ ﻫﻨﺎ )(٣
{ ( ÍνÏŠ$|Áym uΘöθtƒ …絤)ym (#θè?#uuρ ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
∩⊄⊆∪ ×Πθè=÷è¨Β A,ym öΝÏλÎ;≡uθøΒr& þ’Îû šÉ‹©9$#uρ ﺍﻟﺰﻛﺎﺓ ،ﻭﺍﻟﺴﻮﺭﺓ ﻣﻜﻴﺔ ﻛﻠﻬﺎ ،ﻭﻛﺬﻟﻚ ﰲ ﻗﻮﻟﻪ } :
. )(٤
{ ∩⊄∈∪ ÏΘρãósyϑø9$#uρ È≅Í←!$¡¡=Ïj9
ﺃﻳﻀﺎ ﺍﻟﺴﻮﺭﺓ ﻣﻜﻴﺔ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﳊﻖ ﺍﳌﻌﻠﻮﻡ :ﺍﻟﺰﻛﺎﺓ ،ﻓﻔﺮﺽ ﺃﺻﻠﻬﺎ ﰲ ﻣﻜﺔ ،ﻟﻜﻦ
ﺑﻴﻨﺖ ﺗﻔﺎﺻﻴﻠﻬﺎ ﺑﺎﳌﺪﻳﻨﺔ ﻫﺬﺍ ﻗﻮﻝ .
ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ :ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﻣﻦ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﻫﻨﺎ ﺃﻥ ﺍﻟﺰﻛﺎﺓ ﺇﳕﺎ ﻓﺮﺿﺖ ﰲ
ﺍﳌﺪﻳﻨﺔ ،ﻭﱂ ﻳﻔﺮﺽ ﰲ ﻣﻜﺔ ﻏﲑ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻭﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ،ﻭﻫﻮ
ﺍﻟﺼﻼﺓ ،ﻫﺬﺍ ﻇﺎﻫﺮ ﻛﻼﻡ ﺍﻟﺸﻴﺦ .
) (١ﺍﻟـﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗـﺐ ) ، (٣٧٢٠ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ ) ، (٦٨٥ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺼﻼﺓ ) ، (٤٥٤ﺃﺑﻮ ﺩﺍﻭﺩ
ﺍﻟﺼﻼﺓ ) ، (١١٩٨ﺃﲪﺪ ) ، (٢٣٤/٦ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ ) ، (٣٣٧ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ ). (١٥٠٩
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ، ( ٣٥٠ﻭﻣﺴﻠﻢ ) ( ٦٨٥ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ .
) (٣ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ . ١٤١ :
) (٤ﺳﻮﺭﺓ ﺍﳌﻌﺎﺭﺝ ﺍﻵﻳﺘﺎﻥ . ٢٥ - ٢٤ :
٢٠٨
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺍﳍﺠﺮﺓ ﺇﱃ ﺍﳌﺪﻳﻨﺔ
ﻭﺑﻌﺪﻫﺎ ﺃﻣﺮ ﺑﺎﳍﺠﺮﺓ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ( ٦٢ ) .
) ( ٦٢ﻗﻮﻟﻪ ﺭﲪﻪ ﺍﷲ :ﻭﺑﻌﺪﻫﺎ ﺃﻣﺮ ﺑﺎﳍﺠﺮﺓ ﺇﱃ ﺍﳌﺪﻳﻨﺔ :ﳌﺎ ﺍﺷﺘﺪ ﺃﺫﻯ ﻗﺮﻳﺶ ﻭﺯﺍﺩ
ﺷﺮﻫﻢ ﺑﺎﻟﺼﺪ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ﻭﻣﻀﺎﻳﻘﺔ ﺍﳌﺴﻠﻤﲔ ،ﻭﺗﻌﺬﻳﺐ ﻣﻦ ﻟﻴﺲ ﻟﻪ ﲨﺎﻋﺔ ﲢﻤﻴﻪ ﻣﻦ
ﻣﺴﺘﻀﻌﻔﻲ ﺍﳌﺴﻠﻤﲔ ،ﺃﺫﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻠﻤﺴﻠﻤﲔ ﺑﺎﳍﺠﺮﺓ ﺇﱃ ﺍﳊﺒﺸﺔ ،ﺍﳍﺠﺮﺓ
ﺍﻷﻭﱃ ؛ ﻷﻥ ﻓﻴﻬﺎ ﻣﻠﻜﺎ ﻻ ﻳﻈﻠﻢ ﺃﺣﺪ ﻋﻨﺪﻩ ﻭﻛﺎﻥ ﻧﺼﺮﺍﻧﻴﺎ ﻭﻟﻜﻨﻪ ﻛﺎﻥ ﻋﺎﺩﻻ ،ﻫﺎﺟﺮ ﻣﻨﻬﻢ
ﻧﻔﺮ ﻛﺜﲑ ،ﻓﻠﻤﺎ ﻋﻠﻤﺖ ﻗﺮﻳﺶ ﻬﺑﺠﺮﻬﺗﻢ ﺇﱃ ﺍﳊﺒﺸﺔ ،ﺃﺭﺳﻠﻮﺍ ﰲ ﻃﻠﺒﻬﻢ ﻣﻨﺪﻭﺑﲔ ﻣﻦ ﺩﻫﺎﺓ
ﻗﺮﻳﺶ ﺃﺣﺪﳘﺎ :ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ،ﻭﻣﻌﻬﻤﺎ ﺍﳍﺪﺍﻳﺎ ﻟﻠﻨﺠﺎﺷﻲ ،ﻭﻗﺎﻟﻮﺍ :ﺇﻥ ﻫﺆﻻﺀ ﻓﺮﻭﺍ ﻣﻨﺎ
ﻭﻫﻢ ﺃﻗﺎﺭﺑﻨﺎ ﻧﺮﻳﺪ ﺃﻥ ﻳﺮﺟﻌﻮﺍ ﻭﺇﻬﻧﻢ ﺃﺷﺮﺍﺭ ،ﻻ ﻳﻔﺴﺪﻭﻥ ﰲ ﺑﻠﺪﻙ . . .ﺇﱁ .
ﻭﺃﻋﻄﻮﻩ ﺍﳍﺪﺍﻳﺎ ﺍﻟﱵ ﻣﻌﻬﻢ ﻟﻴﻐﺮﻭﻩ ،ﻭﻟﻜﻨﻪ -ﺭﲪﻪ ﺍﷲ -ﺍﺳﺘﺪﻋﻰ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﲰﻊ
ﻣﻨﻬﻢ ،ﻭﺧﲑﻫﻢ ﻓﺎﺧﺘﺎﺭﻭﺍ ﺍﻟﺒﻘﺎﺀ ﰲ ﺍﳊﺒﺸﺔ ،ﻓﺮﺟﻊ ﺍﳌﻨﺪﻭﺑﺎﻥ ﺧﺎﺋﺒﲔ ﻭﺑﻘﻲ ﻣﻦ ﺑﻘﻲ ﰲ
ﺍﳊﺒﺸﺔ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ .
ﰒ ﺇﻥ ﺍﷲ ﻣﻦ ﻋﻠﻰ ﺍﻟﻨﺠﺎﺷﻲ ﻓﺄﺳﻠﻢ ﻭﺣﺴﻦ ﺇﺳﻼﻣﻪ ،ﻓﻠﻤﺎ ﺗﻮﰲ ﺻﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺮﺳﻮﻝ
ﻫﻮ ﻭﺃﺻﺤﺎﺑﻪ ﺻﻼﺓ ﺍﻟﻐﺎﺋﺐ ،ﻓﻜﺎﻥ ﰲ ﻫﺠﺮﻬﺗﻢ ﺇﻟﻴﻪ ﺧﲑ ﻟﻪ ﺃﻳﻀﺎ ﻫﺪﺍﻩ ﺍﷲ ﺑﺴﺒﺒﻬﻢ ﻓﺪﺧﻞ
ﰲ ﺍﻹﺳﻼﻡ .
ﰒ ﻟﻘﻲ ﺍﻟﻨﱯ ﻧﻔﺮﺍ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﰲ ﻣﲎ ﰲ ﻣﻮﺳﻢ ﺍﳊﺞ ،ﻭﻛﺎﻥ ﺍﻟﻨﱯ ﻳﻌﺮﺽ
ﻧﻔﺴﻪ ﻋﻠﻰ ﺍﻟﻘﺒﺎﺋﻞ ﰲ ﻣﻮﺳﻢ ﺍﳊﺞ ،ﻳﺬﻫﺐ ﺇﱃ ﻣﻨﺎﺯﻝ ﺍﻟﻌﺮﺏ ﰲ ﻣﲎ ﻭﻳﺪﻋﻮﻫﻢ ﺇﱃ ﺍﷲ ،
ﻭﺻﺎﺩﻑ ﺃﻥ ﻟﻘﻲ ﺃﻧﺎﺳﺎ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻓﺪﻋﺎﻫﻢ ﺇﱃ ﺍﷲ ﻓﻌﺮﺽ ﻋﻠﻴﻬﻢ ﻣﺎ ﻋﻨﺪﻩ ،ﻓﻘﺒﻠﻮﺍ ﻣﻦ
ﺍﻟﺮﺳﻮﻝ ﺩﻋﻮﺗﻪ ،ﻭﺑﺎﻳﻌﻮﻩ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ،ﻭﺭﺟﻌﻮﺍ ﺇﱃ ﻗﻮﻣﻬﻢ ﻣﻦ ﻣﻮﺳﻢ ﺍﳊﺞ ﻓﺪﻋﻮﻫﻢ
ﺇﱃ ﺍﷲ ﻓﻮﺍﰱ ﰲ ﺍﳌﻮﺳﻢ ﺍﻟﺬﻱ ﺑﻌﺪﻩ ﺃﻛﺜﺮ ﻣﻦ ﺍﳌﻮﺳﻢ ﺍﻷﻭﻝ ،ﺟﺎﺀ ﻧﺎﺱ ﻣﻦ ﺍﻷﻧﺼﺎﺭ
ﻭﺑﺎﻳﻌﻮﺍ ﺍﻟﻨﱯ ﺑﻴﻌﺔ ﺍﻟﻌﻘﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻱ :ﻋﻨﺪ ﲨﺮﺓ ﺍﻟﻌﻘﺒﺔ ،ﺑﺎﻳﻌﻮﻩ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ،ﻭﻋﻠﻰ ﺃﻥ
ﻳﻨﺎﺻﺮﻭﻩ ﺇﺫﺍ ﻫﺎﺟﺮ ﺇﻟﻴﻬﻢ ،ﻭﺃﻥ ﳛﻤﻮﻩ ﳑﺎ ﳛﻤﻮﻥ ﻣﻨﻪ ﺃﻧﻔﺴﻬﻢ ﻭﺃﻭﻻﺩﻫﻢ .
٢٠٩
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻓﻌﻨﺪ ﺫﻟﻚ ،ﺃﻱ :ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﺒﻴﻌﺔ ﺍﳌﺒﺎﺭﻛﺔ ﺃﻣﺮ ﺍﻟﻨﱯ ﻣﻦ ﻛﺎﻥ ﰲ ﻣﻜﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ
ﺑﺎﳍﺠﺮﺓ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻭﻫﺎﺟﺮ ﻣﻦ ﻫﺎﺟﺮ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻭﺑﻘﻲ ﺍﻟﺮﺳﻮﻝ ﻭﺑﻌﺾ ﺃﺻﺤﺎﺑﻪ ،ﰒ ﺇﻥ
ﺍﷲ ﺃﺫﻥ ﻟﻨﺒﻴﻪ ﺑﺎﳍﺠﺮﺓ .ﻓﻠﻤﺎ ﻋﻠﻤﺖ ﻗﺮﻳﺶ ﻬﺑﺠﺮﺓ ﺍﻟﺼﺤﺎﺑﺔ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ،ﻭﻋﻠﻤﻮﺍ ﺑﺎﻟﺒﻴﻌﺔ
ﺍﻟﱵ ﺣﺼﻠﺖ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻷﻧﺼﺎﺭ ،ﺧﺎﻓﻮﺍ ﺃﻥ ﻳﻠﺤﻖ ﺭﺳﻮﻝ ﺍﷲ ﺑﺄﺻﺤﺎﺑﻪ ﰲ ﺍﳌﺪﻳﻨﺔ ،
ﻭﻳﺘﻜﻮﻥ ﻟﻪ ﻗﻮﺓ ،ﻭﺗﻜﻮﻥ ﳍﻢ ﻣﻨﻌﺔ ،ﻓﻔﻲ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ ﺍﻟﱵ ﺃﺭﺍﺩ ﺍﻟﻨﱯ ﺃﻥ ﳜﺮﺝ ﺇﱃ ﺍﳍﺠﺮﺓ
ﺟﺎﺅﻭﺍ ﻭﺣﺎﺻﺮﻭﺍ ﺍﻟﺒﻴﺖ ،ﻭﻭﻗﻔﻮﺍ ﻋﻨﺪ ﺍﻟﺒﺎﺏ ﻣﻌﻬﻢ ﺃﺳﻠﺤﺘﻬﻢ ﻳﺮﻳﺪﻭﻥ ﺍﻟﻔﺘﻚ ﺑﺮﺳﻮﻝ
ﺍﷲ ﻓﺄﺧﱪ ﺍﷲ ﻧﺒﻴﻪ ﻓﺄﻣﺮ ﺍﻟﻨﱯ ﻋﻠﻴﺎ ﺃﻥ ﻳﻨﺎﻡ ﻋﻠﻰ ﻓﺮﺍﺷﻪ ﺣﱴ ﻳﺮﺍﻩ ﺍﳌﺸﺮﻛﻮﻥ
ﻭﻳﻈﻨﻮﻥ ﺃﻧﻪ ﺍﻟﻨﱯ ﻓﻨﺎﻡ ﻋﻠﻲ ﻋﻠﻰ ﻓﺮﺍﺵ ﺭﺳﻮﻝ ﺍﷲ ﻓﺘﻐﻄﻰ ﺑﻐﻄﺎﺀ ﺍﻟﺮﺳﻮﻝ
ﻓﺼﺎﺭ ﺍﳌﺸﺮﻛﻮﻥ ﻳﻨﺘﻈﺮﻭﻥ ﺧﺮﻭﺟﻪ ﻋﻠﻰ ﺃﻧﻪ ﺍﻟﺮﺳﻮﻝ ﻭﺧﺮﺝ ﺍﻟﻨﱯ ﻣﻦ ﺑﻴﻨﻬﻢ ﻭﻫﻢ ﻻ
ﻳﺸﻌﺮﻭﻥ .
ﺃﻋﻤﻰ ﺍﷲ ﺑﺼﺎﺋﺮﻫﻢ ﻋﻨﻪ ،ﻭﺃﺧﺬ ﺗﺮﺍﺑﺎ ﻭﺫﺭﻩ ﻋﻠﻰ ﺭﺅﻭﺳﻬﻢ ،ﻭﺧﺮﺝ ﻣﻦ ﺑﻴﻨﻬﻢ ،
ﻭﺫﻫﺐ ﺇﱃ ﺃﰊ ﺑﻜﺮ ﻭﺧﺮﺟﺎ ﻓﺬﻫﺒﺎ ﺇﱃ ﻏﺎﺭ ﺛﻮﺭ ،ﻓﺎﺧﺘﻔﻴﺎ ﻓﻴﻪ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ،ﻭﻗﺮﻳﺶ
ﺗﻄﻠﺐ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﻟﻌﺜﻮﺭ ﻋﻠﻴﻪ ﺑﺄﻱ ﻭﺳﻴﻠﺔ ،ﺣﻴﺎ ﺃﻭ ﻣﻴﺘﺎ ،ﻓﻠﻤﺎ ﻳﺌﺴﻮﺍ ﻣﻦ ﺍﻟﻌﺜﻮﺭ ﻋﻠﻴﻪ ﺑﻌﺪ
ﺍﻟﺒﺤﺚ ﻭﺍﻟﺘﻨﻘﻴﺐ ،ﺃﻏﺮﻭﺍ ﺑﺎﳉﻮﺍﺋﺰ ﻣﻦ ﻳﺄﰐ ﺑﻪ ﺣﻴﺎ ﺃﻭ ﻣﻴﺘﺎ ،ﻓﻠﻤﺎ ﺃﻳﺴﻮﺍ ﺧﺮﺝ ﺭﺳﻮﻝ
ﺍﷲ ﻭﺻﺎﺣﺒﻪ ﻣﻦ ﺍﻟﻐﺎﺭ ،ﻭﺭﻛﺒﻮﺍ ﺍﻟﺮﻭﺍﺣﻞ ﻭﺫﻫﺒﻮﺍ ﺇﱃ ﺍﳌﺪﻳﻨﺔ .
٢١٠
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
) (١ﺍﻟـﺒﺨﺎﺭﻱ ﺍﳌﻐﺎﺯﻱ ) ، (٤٠٩٠ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ ) ، (١٩ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺰﻛﺎﺓ ) ، (٦٢٥ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺰﻛﺎﺓ ) ، (٢٤٣٥ﺃﺑﻮ
ﺩﺍﻭﺩ ﺍﻟﺰﻛﺎﺓ ) ، (١٥٨٤ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻛﺎﺓ ) ، (١٧٨٣ﺃﲪﺪ ) ، (٢٣٣/١ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺰﻛﺎﺓ ). (١٦١٤
) (٢ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ) ، ( ١٣٩٥ﻭﻣﺴﻠﻢ ) ( ١٩ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ .
٢١١
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻓﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﺆﻣﺮ ﺑﺎﻟﺼﻼﺓ ﻭﻻ ﺍﻟﺰﻛﺎﺓ ﻭﻻ ﺑﺎﻟﺼﻴﺎﻡ ﺇﻻ ﺑﻌﺪ ﲢﻘﻴﻖ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻭﺟﻮﺩ
ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﺃﻥ ﻣﻦ ﺑﺪﺃ ﺑﻐﲑ ﺍﻟﺘﻮﺣﻴﺪ ﻓﺈﻥ ﺩﻋﻮﺗﻪ ﻓﺎﺷﻠﺔ ﻭﻣﻨﻬﺠﻪ ﳐﺎﻟﻒ ﳌﻨﻬﺞ ﺍﻟﺮﺳﻞ ﻛﻠﻬﻢ
ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ .
ﺍﻟﺮﺳﻞ ﻛﻠﻬﻢ ﺃﻭﻝ ﻣﺎ ﻳﺒﺪﺅﻭﻥ ﺑﻪ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺇﺻﻼﺡ ﺍﻟﻌﻘﻴﺪﺓ ،ﻭﻫﺬﺍ ﻣﻨﻬﺞ ﻣﻬﻢ ﻣﻌﺮﻓﺘﻪ
ﻟﻠﺴﺎﻟﻜﲔ ؛ ﻷﻧﻪ ﻛﺜﺮ ﺍﻟﻴﻮﻡ ﻣﻦ ﻳﻌﻜﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻓﻴﻐﲑ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻭﳜﺘﺎﺭ ﻣﻨﻬﺠﺎ ﻟﻨﻔﺴﻪ
ﻣﻦ ﻋﻨﺪﻩ ﻭﻣﻦ ﻋﻨﺪ ﻏﲑﻩ ﻣﻦ ﺍﳉﻬﻠﺔ ،ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻣﻨﻬﺞ ﺍﻟﺮﺳﻮﻝ ﻭﻫﺬﻩ ﻓﺎﺋﺪﺓ
ﻣﻌﺮﻓﺔ ﺍﻟﺮﺳﻮﻝ ﻭﺳﲑﺗﻪ ﻭﺟﻌﻞ ﺫﻟﻚ ﻣﻦ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ ،ﺗﻌﺮﻑ ﻛﻴﻒ ﺩﻋﺎ ﺍﻟﻨﺎﺱ ،ﻭﻣﺎ
ﻣﻨﻬﺠﻪ ﰲ ﺩﻋﻮﻬﺗﻢ ؟ ﺣﱴ ﺗﺴﲑ ﻋﻠﻴﻪ ﻷﻧﻪ ﻫﻮ ﺍﻟﻘﺪﻭﺓ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ .
٢١٢
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻭﺍﳍﺠﺮﺓ ﻓﺮﻳﻀﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻣﺔ ﻣﻦ ﺑﻠﺪ ﺍﻟﺸﺮﻙ ﺇﱃ ﺑﻠﺪ ﺍﻹﺳﻼﻡ ،ﻭﻫﻲ ﺑﺎﻗﻴﺔ ﺇﱃ ﺃﻥ
ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ) ( ٦٤
) ( ٦٤ﺍﳍﺠﺮﺓ ﻗﺮﻳﻨﺔ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻭﻫﻲ ﻓﺮﻳﻀﺔ ﺑﺎﻗﻴﺔ ﻏﲑ ﻣﻨﺴﻮﺧﺔ ،ﳚﺐ
ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﳛﺘﺎﺝ ﺇﱃ ﺍﳍﺠﺮﺓ ﺃﻥ ﻳﻬﺎﺟﺮ ،ﻭﻻ ﳚﻮﺯ ﻟﻠﻤﺴﻠﻢ ﺃﻥ ﻳﻘﻴﻢ ﰲ ﺑﻼﺩ ﺍﻟﻜﻔﺮ
ﻭﻫﻮ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺇﻇﻬﺎﺭ ﺩﻳﻨﻪ ،ﻓﻴﺠﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻬﺎﺟﺮ ﺇﱃ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ﻓﻬﻲ ﻓﺮﻳﻀﺔ ﺑﺎﻗﻴﺔ
ﻟﻘﻮﻟﻪ } : ﻻ ﺗﻨﻘﻄﻊ ﺍﳍﺠﺮﺓ ﺣﱴ ﺗﻨﻘﻄﻊ ﺍﻟﺘﻮﺑﺔ ،ﻭﻻ ﺗﻨﻘﻄﻊ ﺍﻟﺘﻮﺑﺔ ﺣﱴ ﲣﺮﺝ ﺍﻟﺸﻤﺲ
ﻣﻦ ﻣﻐﺮﻬﺑﺎ { ). (٢) (١
٢١٣
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
)(#θä9$s% ( ÷ΛäΖä. zΝŠÏù (#θä9$s% öΝÍκŦàΡr& þ‘ÏϑÏ9$sß èπs3Íׯ≈n=yϑø9$# ãΝßγ9©ùuθs? tÏ%©!$# ¨βÎ ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
( æΛ©yγy_ öΝßγ1uρù'tΒ y7Íׯ≈s9'ρé'sù 4 $pκÏù (#ρãÅ_$pκçJsù ZπyèÅ™≡uρ «!$# ÞÚö‘r& ôä3s? öΝs9r& (#þθä9$s% 4 ÇÚö‘F{$# ’Îû tÏyèôÒtGó¡ãΒ $¨Ζä.
Ÿωuρ \'s#‹Ïm tβθãè‹ÏÜtGó¡o„ Ÿω Èβ≡t$ø!Èθø9$#uρ Ï!$|¡ÏiΨ9$#uρ ÉΑ%y`Ìh9$# š∅ÏΒ tÏyèôÒtFó¡ßϑø9$# ωÎ) ∩∠∪ #·ÅÁtΒ ôNu!$y™uρ
öÅ_$pκç‰ tΒuρ * ∩∪ #Y‘θàxî #‚θàtã ª!$# šχ%x.uρ 4 öΝåκ÷]tã uθà÷ètƒ βr& ª!$# |¤tã y7Íׯ≈s9'ρé'sù ∩∇∪ Wξ‹Î7y™ tβρ߉tGöκu‰
§ΝèO Ï&Î!θß™u‘uρ «!$# ’n<Î) #·Å_$yγãΒ ÏµÏF÷t/ .ÏΒ ólãøƒs† tΒuρ 4 Zπyèy™uρ #ZÏWx. $Vϑxî≡tãΒ ÇÚö‘F{$# ’Îû ô‰Ågs† «!$# È≅‹Î6y™ ’Îû
) ( ٦٥ﻫﺎﺗﺎﻥ ﺍﻵﻳﺎﺗﺎﻥ ﻓﻴﻬﻤﺎ ﺍﻟﻮﻋﻴﺪ ﻋﻠﻰ ﻣﻦ ﺗﺮﻙ ﺍﳍﺠﺮﺓ ﻭﻫﻮ ﻳﻘﺪﺭ ﻋﻠﻴﻬﺎ ،ﻭﺃﻥ
ﻣﺄﻭﺍﻩ ﺟﻬﻨﻢ ﻭﺳﺎﺀﺕ ﻣﺼﲑﺍ ،ﻭﺇﻥ ﻛﺎﻥ ﻻ ﳜﺮﺝ ﻣﻦ ﺍﻹﺳﻼﻡ ،ﻟﻜﻦ ﻫﺬﻩ ﻣﻦ ﻧﺼﻮﺹ
ﺍﻟﻮﻋﻴﺪ ،ﻭﺇﻥ ﻛﺎﻥ ﺗﺮﻙ ﺍﳍﺠﺮﺓ ﻓﻘﺪ ﺗﺮﻙ ﻭﺍﺟﺒ ﺎ ،ﻭﻛﺎﻥ ﻋﺎﺻﻴ ﺎ ،ﻭﻟﻜﻦ ﻻ ﳜﺮﺝ ﻣﻦ
ﺍﻹﺳﻼﻡ ﺑﺘﺮﻙ ﺍﳍﺠﺮﺓ ،ﻭﻟﻜﻦ ﻋﻠﻴﻪ ﻭﻋﻴﺪ ﺷﺪﻳﺪ .ﰒ ﺑﲔ ﺍﷲ ﺑﺎﻵﻳﺔ ﺍﻟﱵ ﺑﻌﺪﻫﺎ ﺍﻟﻌﺬﺭ
)ÉΑ%y`Ìh9$# š∅ÏΒ tÏyèôÒtFó¡ßϑø9$# ωÎ ﺍﻟﺬﻱ ﻳﺴﻘﻂ ﻭﺟﻮﺏ ﺍﳍﺠﺮﺓ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :
{ ) ، (٤ﺃﻱ :ﻣﺎ ﻳﻌﺮﻓﻮﻥ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻟﺒﻠﺪ ∩∇∪ Wξ‹Î7y™ tβρ߉tGöκu‰ Ÿωuρ ﺇﻣﻜﺎﻧﻴﺎﺕ } ،
ﺍﳌﺪﻳﻨﺔ ؛ ﻷﻥ ﺍﳍﺠﺮﺓ ﲢﺘﺎﺝ ﺇﱃ ﺳﻔﺮ ،ﻭﺇﻻ ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻬﻠﻚ ﺧﻼﻝ ﺍﳍﺠﺮﺓ ﺇﺫﺍ ﻛﺎﻥ
ﻻ ﻳﻌﺮﻑ ﺍﻟﻄﺮﻳﻖ ،ﻓﻌﺬﺭﻫﻢ ﰲ ﺃﻣﺮﻳﻦ :
ﺍﻷﻭﻝ :ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺣﻴﻠﺔ .
ﺍﻟﺜﺎﱐ :ﻭﻻ ﻳﻬﺘﺪﻭﻥ ﺳﺒﻴﻼ ،ﺣﱴ ﻟﻮ ﻛﺎﻥ ﻋﻨﺪﻫﻢ ﺇﻣﻜﺎﻧﻴﺎﺕ ﻣﺎﺩﻳﺔ ،ﻭﻟﻜﻨﻬﻢ ﻻ
ﻳﻌﺮﻓﻮﻥ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﻳﺴﻠﻜﻮﻧﻪ ،ﻣﻦ ﻳﺪﳍﻢ ﻫﺬﺍ ﻫﻮ ﺍﻟﻌﺬﺭ ﺍﻟﺼﺤﻴﺢ .
ﺃﻣﺎ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﺇﻣﻜﺎﻧﻴﺎﺕ ﻭﻳﻌﺮﻑ ﺍﻟﻄﺮﻳﻖ ﻓﻬﺬﺍ ﻻ ﻋﺬﺭ ﻟﻪ .
٢١٤
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
. )(١
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ { ∩∈∉∪ Èβρ߉ç7ôã$$sù }‘≈−ƒÎ*sù ×πyèÅ™≡uρ ÅÌö‘r& ¨βÎ) (#þθãΖtΒ#u tÏ%©!$# y“ÏŠ$t7Ïè≈tƒ } :
ﻗﺎﻝ ﺍﻟﺒﻐﻮﻱ ﺭﲪﻪ ﺍﷲ :ﺳﺒﺐ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﲟﻜﺔ ﻭﱂ ﻳﻬﺎﺟﺮﻭﺍ ،
ﻧﺎﺩﺍﻫﻢ ﺍﷲ ﺑﺎﺳﻢ ﺍﻹﳝﺎﻥ ( ٦٦ ) .
) ( ٦٦ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ ،ﻭﻓﻴﻬﺎ ﺍﻷﻣﺮ ﺑﺎﳍﺠﺮﺓ ﻭﺃﻥ ﺃﺭﺽ ﺍﷲ ﻭﺍﺳﻌﺔ ،
ﺇﺫﺍ ﻛﻨﺖ ﰲ ﺑﻠﺪ ﻻ ﺗﺘﻤﻜﻦ ﻣﻦ ﺇﻇﻬﺎﺭ ﺩﻳﻨﻚ ﻓﻴﻬﺎ ،ﻓﻬﻨﺎﻙ ﺃﺭﺽ ﺍﷲ ﻭﺍﺳﻌﺔ ،ﺍﻧﺘﻘﻞ ﻣﻨﻬﺎ ،
ﻻ ﺗﺒﻖ ﰲ ﻫﺬﻩ ﺍﻟﺒﻘﻌﺔ ﺍﻟﺴﻴﺌﺔ ﺑﻞ ﺍﺧﺮﺝ ﻣﻨﻬﺎ ﺇﱃ ﺃﺭﺽ ﺍﷲ ﺍﻟﻮﺍﺳﻌﺔ ،ﻗﺪ ﻭﺳﻊ ﺍﷲ ﺍﻷﺭﺽ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺍﳍﺠﺮﺓ ﻣﻦ ﺍﻟﺴﻨﺔ ﻗﻮﻟﻪ } : ﻻ ﺗﻨﻘﻄﻊ ﺍﳍﺠﺮﺓ ﺣﱴ ﺗﻨﻘﻄﻊ
ﺍﻟﺘﻮﺑﺔ ،ﻭﻻ ﺗﻨﻘﻄﻊ ﺍﻟﺘﻮﺑﺔ ﺣﱴ ﺗﻄﻠﻊ ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﻐﺮﻬﺑﺎ { ). (٣) (٢
ﺃﻣﺎ ﻗﻮﻟﻪ } : ﻻ ﻫﺠﺮﺓ ﺑﻌﺪ ﺍﻟﻔﺘﺢ { ) (٥) (٤ﻇﺎﻫﺮ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﳍﺠﺮﺓ ﺍﻧﺘﻬﺖ
ﺑﻌﺪ ﻓﺘﺢ ﻣﻜﺔ ،ﻭﻇﻦ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﺑﲔ ﻗﻮﻟﻪ } : ﻻ ﺗﻨﻘﻄﻊ
ﻟﻜﻦ )(٦
ﺍﳍﺠﺮﺓ ﺣﱴ ﺗﻨﻘﻄﻊ ﺍﻟﺘﻮﺑﺔ ،ﻭﻻ ﺗﻨﻘﻄﻊ ﺍﻟﺘﻮﺑﺔ ﺣﱴ ﺗﻄﻠﻊ ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﻐﺮﻬﺑﺎ {
ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﺟﺎﺑﻮﺍ ﻋﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﺃﻥ ﺍﳌﺮﺍﺩ ﻻ ﻫﺠﺮﺓ ﺑﻌﺪ ﺍﻟﻔﺘﺢ ﺃﻱ :ﻣﻦ ﻣﻜﺔ ،ﻷﻬﻧﺎ
ﺻﺎﺭﺕ ﺑﺎﻟﻔﺘﺢ ﺩﺍﺭ ﺇﺳﻼﻡ ،ﻳﻈﻨﻮﻥ ﺃﻥ ﺍﳍﺠﺮﺓ ﺑﺎﻗﻴﺔ ﻣﻦ ﻣﻜﺔ ﺑﻌﺪ ﺍﻟﻔﺘﺢ ،ﻓﲑﻳﺪﻭﻥ ﲢﺼﻴﻞ
ﺛﻮﺍﺏ ﺍﳍﺠﺮﺓ ،ﻭﺃﻣﺎ ﺍﳍﺠﺮﺓ ﻣﻦ ﺑﻼﺩ ﺍﻟﻜﻔﺮ ﻓﻬﻲ ﺑﺎﻗﻴﺔ ﺇﱃ ﺃﻥ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ،ﻭﺍﻟﺪﻟﻴﻞ ﺍﻵﻳﺎﺕ
ﺍﻟﺴﺎﺑﻘﺔ ﻭﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺴﺎﺑﻖ ،ﻫﺬﺍ ﻫﻮ ﺍﳉﻮﺍﺏ ﻋﻠﻰ ﻫﺬﺍ ﺍﻹﺷﻜﺎﻝ .
٢١٥
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
). ( ٦٧
) ( ٦٧ﻫﺬﺍ ﻛﻤﺎ ﺳﺒﻖ ﺑﻴﺎﻧﻪ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻧﺰﻟﺖ ﺑﺎﻟﺘﺪﺭﻳﺞ ﺣﱴ ﺗﻜﺎﻣﻠﺖ -ﻭﷲ ﺍﳊﻤﺪ-
ÉLyϑ÷èÏΡ öΝä3ø‹n=tæ àMôϑoÿøCr&uρ öΝä3oΨƒÏŠ öΝä3s9 àMù=yϑø.r& tΠöθu‹ø9$# ﻭﺃﻧﺰﻝ ﺍﷲ ﻋﻠﻴﻪ } : ﻗﺒﻞ ﻭﻓﺎﺓ ﺍﻟﻨﱯ
(٢) { 4 $YΨƒÏŠ zΝ≈n=ó™M}$# ãΝä3s9 àMŠÅÊu‘uρﻭﺑﻌﺪ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ﲟﺪﺓ ﻳﺴﲑﺓ ﺗﻮﰲ ﺍﻟﻨﱯ ﻭﺩﻳﻨﻪ ﺑﺎﻕ
ﺇﱃ ﺃﻥ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ .
٢١٦
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
) ( ٦٨ﻓﻠﻢ ﻳﺘﻮﻑ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﺃﻛﻤﻞ ﺍﷲ ﺑﻪ ﺍﻟﺪﻳﻦ ﻭﺃﰎ ﺑﻪ ﺍﻟﻨﻌﻤﺔ ،ﻭﺃﻧﺰﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ
ﺗﻌﺎﱃ. (٢) { 4 $YΨƒÏŠ zΝ≈n=ó™M}$# ãΝä3s9 àMŠÅÊu‘uρ ÉLyϑ÷èÏΡ öΝä3ø‹n=tæ àMôϑoÿøCr&uρ öΝä3oΨƒÏŠ öΝä3s9 àMù=yϑø.r& tΠöθu‹ø9$# } :
ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻫﻮ ﻭﺍﻗﻒ ﰲ ﻋﺮﻓﺔ ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﻣﻦ ﻳﻮﻡ
ﺍﳉﻤﻌﺔ ،ﻭﻋﺎﺵ ﺑﻌﺪﻫﺎ ﻣﺪﺓ ﻳﺴﲑﺓ ﻭﺍﻧﺘﻘﻞ ﺇﱃ ﺍﻟﺮﻓﻴﻖ ﺍﻷﻋﻠﻰ ،ﻭﺗﺮﻙ ﺃﻣﺘﻪ ﻋﻠﻰ ﺍﶈﺠﺔ
ﺍﻟﺒﻴﻀﺎﺀ ﻟﻴﻠﻬﺎ ﻛﻨﻬﺎﺭﻫﺎ ،ﻻ ﻳﺰﻳﻎ ﻋﻨﻬﺎ ﺇﻻ ﻫﺎﻟﻚ .
ﻭﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺷﻬﺎﺩﺓ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻠﻰ ﻛﻤﺎﻝ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻭﴰﻮﻟﻪ ﳌﺼﺎﱀ
ﺍﻟﻌﺒﺎﺩ ﻭﺣﻞ ﻗﻀﺎﻳﺎﻫﻢ ﻭﻣﺸﺎﻛﻠﻬﻢ ﺇﱃ ﺃﻥ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ،ﻭﻫﻮ ﺻﺎﱀ ﻟﻜﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ﻻ
ﳛﺘﺎﺟﻮﻥ ﺑﻌﺪﻩ ﺇﱃ ﺷﺮﻳﻌﺔ ﺃﺧﺮﻯ ،ﺃﻭ ﺇﱃ ﻛﺘﺎﺏ ﻳﱰﻝ ﺃﻭ ﺇﱃ ﺭﺳﻮﻝ ﻳﺒﻌﺚ ﺑﻌﺪ ﺍﻟﺮﺳﻮﻝ
ﻓﻤﺎ ﻣﻦ ﻗﻀﻴﺔ ﲡﺪ ﻭﻣﺎ ﻧﺎﺯﻟﺔ ﺗﱰﻝ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﻻ ﻭﰲ ﺷﺮﻳﻌﺔ ﳏﻤﺪ ﺣﻠﻬﺎ ﻭﺍﳊﻜﻢ
ﻓﻴﻬﺎ ،ﻭﻟﻜﻦ ﺍﻟﺸﺄﻥ ﻓﻴﻤﻦ ﳛﺴﻦ ﺍﻻﺳﺘﻨﺒﺎﻁ ﻭﺍﻻﺳﺘﺪﻻﻝ ﰲ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﻘﻀﺎﻳﺎ ،ﻓﺈﺫﺍ ﺗﻮﻓﺮ
ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺃﻫﻞ ﺍﻻﺟﺘﻬﺎﺩ ﺍﻟﺬﻳﻦ ﺗﺘﻮﻓﺮ ﻓﻴﻬﻢ ﺷﺮﻭﻁ ﺍﻻﺟﺘﻬﺎﺩ ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ﻛﺎﻣﻠﺔ ﻭﻓﻴﻬﺎ
ﺣﻞ ﺍﳌﺸﺎﻛﻞ ﻛﻠﻬﺎ ،ﻭﺇﳕﺎ ﳛﺼﻞ ﺍﻟﻨﻘﺺ ﻣﻦ ﻧﺎﺣﻴﺘﻨﺎ ﳓﻦ ،ﻣﻦ ﻧﺎﺣﻴﺔ ﻗﺼﻮﺭ ﺍﻟﻌﻠﻢ ﻭﻋﺪﻡ
ﺇﺩﺭﺍﻙ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﺃﻭ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﳍﻮﻯ ﺑﺄﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻫﻮﻯ ﻳﺼﺮﻑ ﻋﻦ
ﺍﳊﻖ ،ﻭﺇﻻ ﻓﻬﺬﺍ ﺍﻟﺪﻳﻦ ﺻﺎﱀ ﻭﺷﺎﻣﻞ ﻭﻛﺎﻣﻞ ﻗﺪ ﺃﻏﲎ ﺍﷲ ﺑﻪ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺇﱃ ﺃﻥ ﺗﻘﻮﻡ
ﺍﻟﺴﺎﻋﺔ ﺇﺫﺍ ﻣﺎ ﻋﻤﻠﺖ ﺑﻪ ﺣﻖ ﺍﻟﻌﻤﻞ ،ﻭﺭﺟﻌﺖ ﺇﻟﻴﻪ ﰲ ﺃﻣﻮﺭﻫﺎ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﺍﻟﺮﺩ ﺇﱃ ﺍﷲ ﻫﻮ ﺍﻟﺮﺩ )(١
ﻗﺎﻝ ﺗﻌﺎﱃ { ÉΑθß™§9$#uρ «!$# ’n<Î) çνρ–Šãsù &óx« ’Îû ÷Λäôãt“≈uΖs? βÎ*sù } :
$tΒuρ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ،ﻭﺍﻟﺮﺩ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﺑﻌﺪ ﻭﻓﺎﺗﻪ ﻫﻮ ﺍﻟﺮﺩ ﺇﱃ ﺳﻨﺘﻪ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :
ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﻓﻴﻬﺎ ﺭﺩ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﺮﻣﻮﻥ ﺍﻟﺸﺮﻳﻌﺔ )(٢
{ 4 «!$# ’n<Î) ÿ…çµßϑõ3ßssù &óx« ÏΒ ÏµŠÏù ÷Λäøn=tG÷z$#
ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﻟﻘﺼﻮﺭ ﺃﻭ ﺍﻟﻨﻘﺺ ﻣﻦ ﺍﳌﻼﺣﺪﺓ ﻭﺍﻟﺰﻧﺎﺩﻗﺔ ﺃﻭ ﺃﻧﺼﺎﻑ ﺍﳌﺘﻌﻠﻤﲔ ﺍﻟﺬﻳﻦ ﻗﺼﺮﺕ
ﺃﻓﻬﺎﻣﻬﻢ ﻋﻦ ﺇﺩﺭﺍﻙ ﺃﺳﺮﺍﺭ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ،ﻓﻨﺴﺒﻮﺍ ﺍﻟﻘﺼﻮﺭ ﺇﱃ ﺍﻟﺸﺮﻳﻌﺔ ﻭﱂ ﻳﻌﻠﻤﻮﺍ ﺃﻥ
ﺍﻟﻘﺼﻮﺭ ﻣﻦ ﻋﻨﺪﻫﻢ ﻫﻢ ،ﻓﻔﻴﻬﺎ ﺭﺩ ﻋﻠﻰ ﻣﻦ ﺍﻬﺗﻢ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺎﻟﻨﻘﺺ ،ﻭﺃﻬﻧﺎ ﱂ ﺗﺘﻨﺎﻭﻝ
ﺣﺎﺟﺎﺕ ﺍﻟﻌﺒﺎﺩ ﻭﻣﺼﺎﱀ ﺍﻟﻌﺒﺎﺩ ﺇﱃ ﺃﻥ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ،ﺃﻭ ﻗﺎﻝ :ﺇﻬﻧﺎ ﳐﺼﻮﺻﺔ ﺑﺎﻟﺰﻣﺎﻥ
ﺍﻷﻭﻝ ؛ ﻷﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﳉﻬﺎﻝ ﺇﺫﺍ ﻗﻴﻞ ﳍﻢ ﻫﺬﺍ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻗﺎﻟﻮﺍ :ﻫﺬﺍ ﺯﻣﺎﻥ ﺍﻟﺮﺳﻮﻝ
ﻭﺍﻟﺰﻣﺎﻥ ﺍﻷﻭﻝ ،ﺃﻣﺎ ﺍﻵﻥ ﺗﻐﲑﺕ ﺍﻷﺣﻮﺍﻝ ﻭﺗﺒﺪﻟﺖ ﺍﻷﻣﻮﺭ ،ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻫﺬﻩ ﻷﻧﺎﺱ
tΠöθu‹ø9$# ﻣﻀﻮﺍ ﻭﳌﺸﺎﻛﻞ ﺍﻧﺘﻬﺖ ،ﻳﻘﻮﻟﻮﻥ ﻫﺬﺍ ﻭﻫﺬﺍ ﻛﻔﺮ ﺑﺎﷲ ﻭﺗﻜﺬﻳﺐ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ } :
& (٣) { öΝä3oΨƒÏŠ öΝä3s9 àMù=yϑø.rﺃﻛﻤﻞ ﺍﷲ ﺍﻟﺪﻳﻦ ﳍﺬﻩ ﺍﻷﻣﺔ ﺇﱃ ﺃﻥ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﻟﻜﻞ ﺯﻣﺎﻥ ﻭﻟﻜﻞ
ﻣﻜﺎﻥ ﻭﻟﻜﻞ ﺟﻴﻞ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻓﻴﻬﺎ ﺭﺩ ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﳌﺒﺘﺪﻋﺔ ﺍﻟﺬﻳﻦ ﳛﺪﺛﻮﻥ ﻋﺒﺎﺩﺓ ﻣﻦ ﻋﻨﺪ
ﺃﻧﻔﺴﻬﻢ ﻭﻳﻨﺴﺒﻮﻫﺎ ﺇﱃ ﺍﻟﺪﻳﻦ ﻭﻟﻴﺲ ﳍﺎ ﺩﻟﻴﻞ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ .
ﻭﺇﳕﺎ ﺍﺑﺘﺪﻋﻮﻫﺎ ﺑﺎﺳﺘﺤﺴﺎﻬﻧﻢ ﺃﻭ ﺑﺘﻘﻠﻴﺪﻫﻢ ﳌﻦ ﳛﺴﻨﻮﻥ ﺑﻪ ﺍﻟﻈﻦ ﻣﻦ ﺍﳌﺨﺮﻓﲔ ﻭﺃﺻﺤﺎﺏ
ﺍﳌﻄﺎﻣﻊ ﻭﺍﻟﺸﻬﻮﺍﺕ ،ﻓﻴﺤﺪﺛﻮﻥ ﰲ ﺍﻟﺪﻳﻦ ﻋﺒﺎﺩﺓ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻬﺑﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ،ﻭﻗﺪ ﻗﺎﻝ :
}ﻣﻦ ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ﻫﺬﺍ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭﺩ{ ) ، (٥) (٤ﻭﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ :
} ﻭﺇﻳﺎﻛﻢ ﻭﳏﺪﺛﺎﺕ ﺍﻷﻣﻮﺭ ﻓﺈﻥ ﻛﻞ ﳏﺪﺛﺔ ﺑﺪﻋﺔ ﻭﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ { ). (٧) (٦
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻓﺎﻟﺬﻱ ﳛﺪﺙ ﻋﺒﺎﺩﺍﺕ ﻟﻴﺲ ﳍﺎ ﺩﻟﻴﻞ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﻻ ﻣﻦ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﻓﺈﻧﻪ ﻣﺘﻬﻢ
ﳍﺬﺍ ﺍﻟﺪﻳﻦ ﺑﻌﺪﻡ ﺍﻟﺘﻤﺎﻡ ،ﻭﻫﻮ ﻳﺮﻳﺪ ﺃﻥ ﻳﻜﻤﻞ ﺍﻟﺪﻳﻦ ﻣﻦ ﻋﻨﺪﻩ ،ﻭﻻ ﻳﻌﺘﺮﻑ ﺑﺘﻜﻤﻴﻞ ﺍﷲ ﻟﻪ ،
ﻓﻤﺎ ﱂ ﻳﻜﻦ ﺩﻳﻨﺎ ﰲ ﻋﻬﺪ ﺍﻟﻨﱯ ﻓﺈﻧﻪ ﻻ ﻳﻜﻮﻥ ﻣﻦ ﺑﻌﺪﻩ ﺩﻳﻨﺎ ﺃﺑﺪﺍ ،ﻓﻬﺬﺍ ﺭﺩ ﻋﻠﻰ ﻫﺬﻩ
ﺍﻟﻄﻮﺍﺋﻒ ،ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﱵ ﺗﻘﻮﻝ :ﺇﻥ ﺍﻹﺳﻼﻡ ﻻ ﻳﺼﻠﺢ ﻟﻜﻞ ﺯﻣﺎﻥ ،ﺃﻭ ﺍﻟﺬﻳﻦ ﻳﺒﺘﺪﻋﻮﻥ ﺍﻟﺒﺪﻉ
ﺍﶈﺪﺛﺎﺕ ﺍﻟﱵ ﻟﻴﺲ ﳍﺎ ﺩﻟﻴﻞ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﻭﻳﻨﺴﺒﻮﻬﻧﺎ ﺇﱃ ﺍﻟﺪﻳﻦ ﻓﻔﻲ ﻫﺬﻩ ﺍﻵﻳﺔ
ﺭﺩ ﻋﻠﻴﻬﻢ ﻷﻥ ﺍﻟﺪﻳﻦ ﺃﻛﻤﻠﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .
ﻓﻼ ﳎﺎﻝ ﻟﻠﺰﻳﺎﺩﺓ ﻓﻴﻪ ،ﻭﻻ ﺍﻟﻨﻘﺼﺎﻥ ،ﻭﻻ ﳎﺎﻝ ﻟﻠﺘﺸﻜﻴﻚ ﻭﺍﻟﺘﻠﺒﻴﺲ ﺑﺄﻧﻪ ﻻ ﻳﺼﻠﺢ ﻷﻫﻞ
ﻫﺬﺍ ﻛﻼﻡ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻫﻮ )(١
{ öΝä3oΨƒÏŠ öΝä3s9 àMù=yϑø.r& tΠöθu‹ø9$# ﺍﻟﺰﻣﺎﻥ ﺍﳌﺘﺄﺧﺮ } :
)(٢
{ 4 $YΨƒÏŠ zΝ≈n=ó™M}$# ãΝä3s9 àMŠÅÊu‘uρ ÉLyϑ÷èÏΡ öΝä3ø‹n=tæ àMôϑoÿøCr&uρ ﺃﺻﺪﻕ ﺍﻟﻘﺎﺋﻠﲔ ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :
ﻫﺬﺍ ﺁﺧﺮ ﻣﺎ ﻧﺰﻝ ﻋﻠﻰ ﺍﻟﻨﱯ ﻭﻫﻮ ﺷﻬﺎﺩﺓ ﻣﻦ ﺭﺏ ﺍﻟﻌﺎﻣﻠﲔ ﳍﺬﺍ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻜﻤﺎﻝ
ﻭﺍﻟﺸﻤﻮﻟﻴﺔ ﻭﺍﻟﺼﻼﺣﻴﺔ ﻟﻜﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ .
ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ﺧﻄﺎﺏ ﳍﺬﻩ ﺍﻷﻣﺔ ﻣﻦ ﺃﻭﳍﺎ ﺇﱃ ﺁﺧﺮﻫﺎ ﻟﻴﺲ ﺧﻄﺎﺑﺎ ﻟﻠﺠﻴﻞ ﺍﻷﻭﻝ ﻓﻘﻂ ﺇﳕﺎ
ﻫﻮ ﺧﻄﺎﺏ ﻟﻜﻞ ﺍﻷﻣﺔ ﺇﱃ ﺃﻥ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ .
ﺃﻣﺎ ﺍﻹﲨﺎﻉ :ﻓﻘﺪ ﺃﲨﻌﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﻭﻓﺎﺗﻪ ﱂ ﳜﺎﻟﻒ ﰲ ﻫﺬﺍ ﺇﻻ ﺍﳌﺨﺮﻓﻮﻥ ﺍﻟﺬﻳﻦ
ﻳﻘﻮﻟﻮﻥ :ﺇﻥ ﺍﻟﺮﺳﻮﻝ ﻣﺎ ﻣﺎﺕ ،ﻭﻳﻨﻔﻮﻥ ﺍﳌﻮﺕ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﻫﺬﺍ ﻛﻼﻡ ﺳﺎﻗﻂ ﻛﻼﻡ
ﻣﺮﺩﻭﺩ ﻭﺍﺿﺢ ،ﻳﺮﺩﻩ ﺍﳊﺲ ﻭﺍﻟﻮﺍﻗﻊ ،ﻓﺈﻥ ﺍﻟﺮﺳﻮﻝ ﺗﻮﰲ ﺑﲔ ﺃﺻﺤﺎﺑﻪ ﻭﻏﺴﻞ ﻭﻛﻔﻦ
ﻭﺻﻠﻲ ﻋﻠﻴﻪ ﻭﺩﻓﻦ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﻫﻞ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﺗﻌﻤﻞ ﻣﻊ ﺇﻧﺴﺎﻥ ﺣﻲ ؟!
ﻋﻮﻣﻞ ﻣﻌﺎﻣﻠﺔ ﺍﻷﻣﻮﺍﺕ ﻏﺴﻞ ﻭﻛﻔﻦ ﻭﺻﻠﻲ ﻋﻠﻴﻪ ﰒ ﺩﻓﻦ ﰲ ﻗﱪﻩ .
ﻫﺬﻩ ﺳﻨﺔ ﺍﷲ ﰲ ﺧﻠﻘﻪ ،ﰒ ﺃﻳﻦ ﺍﻟﺮﺳﻞ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻪ ؟ ﺳﻨﺘﻪ ﺳﻨﺔ ﺍﻟﺮﺳﻞ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻪ
ﻭﻗﺪ ﻣﺎﺗﻮﺍ ﻭﻫﻮ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﳝﻮﺕ ،ﻫﺬﺍ ﺑﺈﲨﺎﻉ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻭﱂ ﳜﺎﻟﻒ ﰲ ﻫﺬﺍ ﺇﻻ
ﺍﳌﺨﺮﻓﻮﻥ ﺍﻟﺬﻳﻦ ﻳﺘﻌﻠﻘﻮﻥ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﻭﻳﺴﺘﻐﻴﺜﻮﻥ ﺑﻪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻭﻳﻘﻮﻟﻮﻥ :ﻫﻮ ﺣﻲ .
٢١٩
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
)Ïπyϑ≈uŠÉ)ø9$# tΠöθtƒ öΝä3¯ΡÎ) ¢ΟèO ∩⊂⊃∪ tβθçFÍh‹¨Β Νåκ¨ΞÎ)uρ ×MÍh‹tΒ y7¨ΡÎ ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻣﻮﺗﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
) . ( ٦٩ )(١
{ ∩⊂⊇∪ šχθßϑÅÁtGøƒrB öΝä3În/u‘ y‰ΖÏã
) ( ٦٩ﺍﻟﻨﱯ ﳌﺎ ﺃﻛﻤﻞ ﺍﷲ ﺑﻪ ﺍﻟﺪﻳﻦ ﻭﺃﰎ ﺑﻪ ﺍﻟﻨﻌﻤﺔ ﺗﻮﻓﺎﻩ ﺇﻟﻴﻪ ﻛﻤﺎ ﻫﻲ ﺳﻨﺔ ﺍﷲ
ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ )( ٢
{ 3 ÏNöθ pRùQ$# èπ s)Í← !#sŒ <§øtΡ ‘≅ ä. ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺧﻠﻘﻪ } :
ﺩﺍﺧﻠﻮﻥ ﰲ ﻫﺬﺍ ﺍﻟﻌﻤﻮﻡ (٣) { 3 ÏNöθpRùQ$# èπs)Í←!#sŒ <§øtΡ ‘≅ä. } :ﻓﺎﻟﻨﱯ ﻗﺪ ﺗﻮﰲ ﻭﺍﻧﺘﻘﻞ
ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﺭﺑﻪ ﻭﻫﺬﺍ ﺛﺎﺑﺖ ﺑﺎﻟﻨﺺ ﻭﺍﻹﲨﺎﻉ ﻭﺍﻟﻘﻴﺎﺱ ،ﺃﻣﺎ ﺍﻟﻨﺺ ﻓﻔﻲ
ﻫﺬﺍ ﺇﺧﺒﺎﺭ ﻣﻦ ﺍﷲ ﻟﺮﺳﻮﻟﻪ ﺃﻧﻪ )( ٤
{ )∩⊂⊃∪ tβθçFÍh‹¨Β Νåκ¨ΞÎ)uρ ×MÍh‹tΒ y7¨ΡÎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
&$\GøŠtΒ tβ%x. tΒuρr ﺍﻟﺬﻱ ﺗﻮﰲ ﺑﺎﻟﻔﻌﻞ ﻳﻘﺎﻝ ﻟﻪ :ﻣﻴ ﺖ ﺑﺎﻟﺘﺨﻔﻴﻒ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ } :
ﺍﳌﻴ ﺖ ﻫﻮ ﺍﻟﺬﻱ ﻓﺎﺭﻗﺖ ﺭﻭﺣﻪ ﺟﺴﺪﻩ ﺃﻣﺎ ،ﺍﻟ ﻤ ﻴ ﺖ ﻓﻬﻮ ﺍﻟﺬﻱ )( ٦
{ çµ≈oΨ÷uŠômr'sù
٢٢٠
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺧﺎﲤﺔ
ﺍﻹﳝﺎﻥ ﺑﺎﻟﺒﻌﺚ
* $pκ÷]ÏΒuρ öΝä.߉‹ÏèçΡ $pκÏùuρ öΝä3≈oΨø)n=yz $pκ÷]ÏΒ ﻭﺍﻟﻨﺎﺱ ﺇﺫﺍ ﻣﺎﺗﻮﺍ ﻳﺒﻌﺜﻮﻥ ،ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ } :
) ( ٧٠ﺍﻧﺘﻘﻞ ﺇﱃ ﺃﺻﻞ ﺁﺧﺮ ﻭﻫﻮ ﺍﻹﳝﺎﻥ ﺑﺎﻟﺒﻌﺚ ،ﺃﻱ :ﺃﻧﻪ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻣﻮﺕ ﻓﻘﻂ ،
ﳓﻦ ﻋﻠﻤﻨﺎ ﻭﻛﻞ ﻳﻌﻠﻢ ﺣﱴ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﻼﺣﺪﺓ ﻭﺍﻟﺰﻧﺎﺩﻗﺔ ،ﻛﻠﻬﻢ ﻳﻌﻠﻤﻮﻥ ﺃﻧﻪ ﻻ ﺑﺪ ﻣﻦ
ﺍﳌﻮﺕ ،ﻻ ﺃﺣﺪ ﻳﻨﻜﺮ ﺍﳌﻮﺕ ﻷﻧﻪ ﺷﻲﺀ ﳏﺴﻮﺱ ،ﻟﻜﻦ ﺍﻟﺸﺄﻥ ﰲ ﺍﻟﺒﻌﺚ ﺑﻌﺪ ﺍﳌﻮﺕ ،ﻫﺬﺍ
ﻫﻮ ﳏﻞ ﺍﻟﱰﺍﻉ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻟﻜﻔﺎﺭ ،ﺍﻟﺒﻌﺚ ﺑﻌﺪ ﺍﳌﻮﺕ ،ﻭﻫﻮ ﺇﻋﺎﺩﺓ ﺍﻷﺟﺴﺎﻡ ﺍﻟﱵ ﺗﻔﺘﺖ
ﻭﺻﺎﺭﺕ ﺭﻣﻴﻤﺎ ﻭﺗﺮﺍﺑﺎ ﻭﺗﻔﺮﻗﺖ ﰲ ﺍﻷﺭﺽ ،ﺗﻌﺎﺩ ﻭﺗﺒﲎ ﻛﻤﺎ ﻛﺎﻧﺖ ؛ ﻷﻥ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ
ﺇﻧﺸﺎﺋﻬﺎ ﺃﻭﻝ ﻣﺮﺓ ﻗﺎﺩﺭ ﻋﻠﻰ ﺇﻋﺎﺩﻬﺗﺎ ،ﰒ ﺗﻨﻔﺦ ﻓﻴﻬﺎ ﺍﻷﺭﻭﺍﺡ ﰒ ﺗﺘﺤﺮﻙ ﻭﺗﺴﲑ ﻣﻦ ﺍﻟﻘﺒﻮﺭ ﺇﱃ
ﺍﶈﺸﺮ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ.(٢) { ∩⊆⊂∪ tβθàÒÏùθム5=ÝÁçΡ 4’n<Î) öΝåκ¨Ξr(x. %Yæ#uÅ Ï^#y‰÷`F{$# zÏΒ tβθã_ãøƒs† tΠöθtƒ } :
)(٣
ﻭﻗﺎﻝ ﺗﻌﺎﱃ { ( Æí#¤$!$# ’n<Î) tÏèÏÜôγ•Β ∩∠∪ ×ųtFΖ•Β ×Š#ty_ öΝåκ¨Ξr(x. Ï^#y‰÷`F{$# zÏΒ tβθã_ãøƒs† } :
ﻻ ﺃﺣﺪ ﻳﺘﺨﻠﻒ ،ﻓﻬﺬﺍ ﺍﻟﺒﻌﺚ ﺣﻖ ﻻ ﺭﻳﺐ ﻓﻴﻪ ،ﻭﻣﻦ ﺃﻧﻜﺮﻩ ﻓﻬﻮ ﻛﺎﻓﺮ ﺑﺎﷲ ﻭﺍﻹﳝﺎﻥ
ﺑﺎﻟﺒﻌﺚ ﻫﻮ ﺃﺣﺪ ﺍﻷﺭﻛﺎﻥ ﺍﻟﺴﺘﺔ ﻟﻺﳝﺎﻥ ﺍﻟﱵ ﻗﺎﻝ ﻓﻴﻬﺎ ﺍﻟﻨﱯ } : ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ
ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺗﺆﻣﻦ ﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ { ). (٥) (٤
٢٢١
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
ﻓﻤﻦ ﱂ ﻳﺆﻣﻦ ﺑﺎﻟﺒﻌﺚ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻛﺎﻓﺮﺍ ﺑﺎﷲ ﻭﻟﻮ ﺷﻬﺪ ﺑﺄﻥ ﻻ ﺇﻟﻪ ﺇﻻ
ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻟﻮ ﺻﻠﻰ ﻭﺻﺎﻡ ﻭﺣﺞ ﻭﺯﻛﻰ ﻭﻓﻌﻞ ﺍﻟﻄﺎﻋﺎﺕ ،ﻓﺈﺫﺍ ﺃﻧﻜﺮ
ﺍﻟﺒﻌﺚ ﺃﻭ ﺷﻚ ﻓﻴﻪ ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻛﺎﻓﺮﺍ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ .
.ﻳﻌﲏ ﺍﻷﺭﺽ )( ١
{ * öΝä3≈oΨø)n=yz $pκ÷]Ï Β ﻭﺃﺩﻟﺔ ﺍﻟﺒﻌﺚ ﻛﺜﲑﺓ ﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
٢٢٢
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
öΝà6ã_Ìøƒä†uρ $pκÏù ö/ä.߉ŠÏèム§ΝèO ∩⊇∠∪ $Y?$t7tΡ ÇÚö‘F{$# zÏiΒ /ä3tFu;/Ρr& ª!$#uρ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
§ΝèO ) (٢) { ÇÚö‘F{$# zÏiΒ /ä3tFu;/Ρr& ª!$#uρ } ( ٧١ﺣﻴﻨﻤﺎ ﺧﻠﻖ ﻣﻨﻬﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ } ،
$yγ‹Ïùuρ tβöθu‹øtrB $pκÏù ﺍﻟﺒﻌﺚ ،ﳜﺮﺟﻮﻥ ﻣﻦ ﺍﻟﻘﺒﻮﺭ ﻭﻳﺴﲑﻭﻥ ﺇﱃ ﺍﶈﺸﺮ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :
ﺍﻟﺬﻱ ﻗﺪﺭ ﻋﻠﻰ ﺇﳚﺎﺩ ﺍﻟﻨﺎﺱ ﻣﻦ ﻋﺪﻡ ﻗﺎﺩﺭ ﻋﻠﻰ )( ٦
{ ∩⊄∠∪ ÞΟ‹Å3ysø9$# Ⓝ͕yèø9$# uθèδuρ
ﺇﻋﺎﺩﻬﺗﻢ ﺑﻌﺪ ﺍﳌﻮﺕ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ ،ﻫﺬﺍ ﺩﻟﻴﻞ ﲰﻌﻲ ﻋﻘﻠﻲ .
ﻭﻣﻦ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺍﻟﺒﻌﺚ ﻣﺎ ﳛﺼﻞ ﻟﻸﺭﺽ ﻣﻦ ﺍﳊﻴﺎﺓ ﺑﺎﻟﻨﺒﺎﺕ ،ﺃﻧﺖ ﺗﺮﻯ ﺍﻷﺭﺽ ﻣﻴﺘﺔ
ﻟﻴﺲ ﻓﻴﻬﺎ ﻧﺒﺎﺕ ﺟﺮﺩﺍﺀ ،ﰒ ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﱰﻝ ﻋﻠﻴﻪ ﺍﳌﻄﺮ ،ﰒ ﻳﻨﺒﺖ ﺍﻟﻨﺒﺎﺕ ﺍﻟﺬﻱ
ﻛﺎﻥ ﻫﺸﻴﻤﺎ ﻣﻴﺘﺎ ،ﻛﺬﻟﻚ ﺍﻷﺟﺴﺎﻡ ﰲ ﺍﻷﺭﺽ ﻛﺎﻧﺖ ﳐﺰﻧﺔ ﰲ ﺍﻷﺭﺽ ﻓﻴﱰﻝ ﺍﷲ ﻋﻠﻴﻬﺎ
ﻣﻄﺮﺍ ،ﰒ ﺗﻨﺒﺖ ﺍﻷﺟﺴﺎﻡ ﻭﺗﺘﻜﺎﻣﻞ ،ﰒ ﺗﻨﻔﺦ ﻓﻴﻬﺎ ﺍﻷﺭﻭﺍﺡ ،ﻓﺄﻧﺘﻢ ﺗﺮﻭﻥ ﺍﻷﺭﺽ ﻛﻴﻒ
ﺗﻜﻮﻥ ﻗﺎﺣﻠﺔ ،ﰒ ﲢﻴﺎ ﲟﺎ ﻧﺒﺖ ﻓﻴﻬﺎ ،ﺍﷲ ﺟﻞ ﻭﻋﻼ ﻫﻮ ﺍﻟﺬﻱ ﳛﻴﻲ ﺍﻷﺭﺽ ﺑﻌﺪ ﻣﻮﻬﺗﺎ :
٢٢٣
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
}$yδ$u‹ômr& ü“Ï%©!$# ¨βÎ) 4 ôMt/u‘uρ ôN¨”tI÷δ$# u!$yϑø9$# $pκön=tæ $uΖø9t“Ρr& !#sŒÎ*sù Zπyèϱ≈yz uÚö‘F{$# “ts? y7¯Ρr& ÿϵÏG≈tƒ#u ôÏΒuρ
ﻗﺎﺩﺭ ﻋﻠﻰ ﺇﺣﻴﺎﺀ ﺍﻷﺟﺴﺎﻡ ﺑﻌﺪ ﻣﻮﻬﺗﺎ ﻷﻥ ﺍﻟﻜﻞ ﺃﺣﻴﺎﺀ ﺑﻌﺪ ﺍﳌﻮﺕ .
ﻭﻣﻦ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺍﻟﺒﻌﺚ ﺃﻧﻪ ﻟﻮ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺑﻌﺚ ﻟﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺧﻠﻖ ﺍﻟﻨﺎﺱ ﻋﺒﺜﺎ ﺣﻴﺚ
ﺇﻬﻧﻢ ﻳﻌﻴﺸﻮﻥ ﻣﻨﻬﻢ ﺍﳌﻄﻴﻊ ﺍﳌﺘﻘﻲ ﺍﳌﺆﻣﻦ ﺑﺎﷲ ﻭﺭﺳﻠﻪ ،ﻭﻣﻨﻬﻢ ﺍﻟﻜﺎﻓﺮ ﺍﳌﻠﺤﺪ ﻭﺍﻟﺰﻧﺪﻳﻖ ﻭﺍﳉﺒﺎﺭ
ﻭﺍﳌﺘﻜﱪ ﻭﺍﻟﻌﺎﺻﻲ ،ﻛﻠﻬﻢ ﻳﻌﻴﺸﻮﻥ ﰒ ﳝﻮﺗﻮﻥ ﺩﻭﻥ ﺃﻥ ﻳﻨﺎﻝ ﻫﺬﺍ ﺍﳌﺆﻣﻦ ﺷﻴﺌﺎ ﻣﻦ ﺟﺰﺍﺋﻪ ﺃﻭ
ﻳﻨﺎﻝ ﻫﺬﺍ ﺍﻟﻜﺎﻓﺮ ﻭﻫﺬﺍ ﺍﻟﺰﻧﺪﻳﻖ ﻭﻫﺬﺍ ﺍﳌﻠﺤﺪ ﻭﻫﺬﺍ ﺍﻟﻄﺎﻏﻴﺔ ﺍﳌﺘﺠﱪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺩﻭﻥ ﺃﻥ ﻳﻨﺎﻝ
ﺟﺰﺍﺀﻩ .
ﻓﻬﻞ ﻳﻠﻴﻖ ﺑﺎﷲ ﺃﻥ ﻳﺘﺮﻙ ﺍﻟﻨﺎﺱ ﻫﻜﺬﺍ ﺩﻭﻥ ﺃﻥ ﳚﺎﺯﻱ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﺑﺈﳝﺎﻬﻧﻢ ،ﻭﺃﻫﻞ
ﺍﻹﺣﺴﺎﻥ ﺑﺈﺣﺴﺎﻬﻧﻢ ،ﻭﺃﻫﻞ ﺍﻹﺟﺮﺍﻡ ﻭﺍﻟﻜﻔﺮ ﺑﺈﺟﺮﺍﻣﻬﻢ ﻭﻛﻔﺮﻫﻢ ؟ ﻫﺬﺍ ﻻ ﻳﻠﻴﻖ ﲝﻜﻤﺔ ﺍﷲ
$yϑÎ/ (#θä↔¯≈y™r& tÏ%©!$# y“Ì“ôfu‹Ï9 ÇÚö‘F{$# ’Îû $tΒuρ ÏN≡uθ≈yϑ¡¡9$# ’Îû $tΒ ¬!uρ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﳍﺬﺍ ﻗﺎﻝ } :
&(#θè=Ïϑtãuρ (#θãΖtΒ#u tÏ%©!$%x. óΟßγn=yèøgªΥ βr& ÏN$t↔ÍhŠ¡¡9$# (#θãmutIô_$# tÏ%©!$# |=Å¡ym ÷Πr ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ } :
. )(٣
{ ∩⊄⊇∪ šχθßϑä3øts† $tΒ u!$y™ 4 öΝåκèE$yϑtΒuρ ôΜèδ$u‹øt¤Χ [!#uθy™ ÏM≈ysÎ=≈¢Á9$#
&’Îû tωšøßϑø9$%x. ÏM≈ysÎ=≈¢Á9$# (#θè=Ïϑtãuρ (#θãΖtΒ#u tÏ%©!$# ã≅yèøgwΥ ôΘr ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ } :
. )(٥
{ ∩⊇⊇∈∪ tβθãèy_öè? Ÿω $uΖøŠs9Î) öΝä3¯Ρr&uρ $ZWt7tã öΝä3≈oΨø)n=yz
٢٢٤
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
&§ΝèO ∩⊂∠∪ 4o_ôϑム%cÍ_¨Β ÏiΒ ZπxôÜçΡ à7tƒ óΟs9r& ∩⊂∉∪ “´‰ß™ x8uøIムβr& ß≈|¡ΡM}$# Ü=|¡øts†r ﻭﻗﺎﻝ ﺗﻌﺎﱃ } :
βr& #’n?tã A‘ω≈s)Î/ y7Ï9≡sŒ }§øŠs9r& ∩⊂∪ #s\ΡW{$#uρ tx.©%!$# È÷y_÷ρ¨“9$# çµ÷ΖÏΒ Ÿ≅yèpgm ∩⊂∇∪ 3“§θ|¡sù t,n=y⇐sù Zπs)n=tæ tβ%x.
. )(١
†{ ∩⊆⊃∪ 4’tAöθpRùQ$# }‘Å↵øtä
zÏiΒ /ä3s9 Ÿ≅yèy_ “Ï%©!$# ∩∠∪ íΟŠÎ=tæ @,ù=yz Èe≅ä3Î/ uθèδuρ ( ;ο§tΒ tΑ¨ρr& !$yδr't±Σr& ü“Ï%©!$# $pκÍ‹ósムö≅è% }
ﺍﶈﺮﻗﺔ ﻣﻦ ﺍﻟﺸﺠﺮ ﺍﻷﺧﻀﺮ ﺍﻟﺮﻃﺐ ﺍﻟﺬﻱ ﻗﺪﺭ ﻋﻠﻰ ﻫﺬﺍ ﺃﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺇﺣﻴﺎﺀ ﺍﻷﻣﻮﺍﺕ .
ﻭﻣﻦ ﺃﺩﻟﺔ ﺍﻟﺒﻌﺚ ﺍﻻﺳﺘﺪﻻﻝ ﲞﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻓﺎﻟﺬﻱ ﺧﻠﻖ ﻫﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ
ﺍﳍﺎﺋﻠﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﻜﺒﲑﺓ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻳﻌﻴﺪ ﺍﻹﻧﺴﺎﻥ ؛ ﻷﻥ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﺍﻟﻌﻈﻴﻢ
ﻳﻘﺪﺭ ﻋﻠﻰ ﻣﺎ ﺩﻭﻧﻪ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ .
&uθèδuρ 4’n?t/ 4 Οßγn=÷WÏΒ t,è=øƒs† βr& #’n?tã A‘ω≈s)Î/ uÚö‘F{$#uρ ÏN≡uθ≈yϑ¡¡9$# t,n=y{ “Ï%©!$# }§øŠs9uρr ﻗﺎﻝ ﺗﻌﺎﱃ } :
È,ù=yz ôÏΒ çt9ò2r& ÇÚö‘F{$#uρ ÏN≡uθ≈yϑ¡¡9$# ß,ù=y⇐s9 .ﻭﻗﺎﻝ ﺗﻌﺎﱃ } : )(٤
{ ∩∇⊇∪ ÞΟŠÎ=yèø9$# ß,≈¯=y‚ø9$#
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﺒﻌﺚ ﻣﻦ ﰲ ﺍﻟﻘﺒﻮﺭ ،ﻭﺃﻧﻪ ﳚﺎﺯﻱ ﻛﻞ ﻋﺎﻣﻞ ﺑﻌﻤﻠﻪ ﺇﻥ ﺧﲑﺍ ﻓﺨﲑ ﻭﺇﻥ ﺷﺮﺍ
ﻓﺸﺮ ،ﻓﻠﻴﻜﻔﺮ ﺍﻟﻜﺎﻓﺮ ﻭﻟﻴﻔﺴﻖ ﺍﻟﻔﺎﺳﻖ ﻭﺍﻟﺰﻧﺪﻳﻖ ﻭﺍﳌﻠﺤﺪ ﻓﺈﻥ ﺃﻣﺎﻣﻪ ﺍﻟﺒﻌﺚ ﻭﺍﻟﻨﺸﻮﺭ ﻭﺍﳉﺰﺍﺀ
ﻭﺍﳊﺴﺎﺏ ،ﺃﻣﺎ ﺍﳌﺆﻣﻦ ﺍﳌﺘﻘﻲ ﺍﻟﺬﻱ ﻳﻌﺒﺪ ﺍﷲ ﻭﻳﺘﻘﺮﺏ ﺇﱃ ﺍﷲ ﻓﺈﻥ ﻋﻤﻠﻪ ﻟﻦ ﻳﻀﻴﻊ ،ﻓﺈﻥ
ﻫﻨﺎﻙ ﻣﻮﻋﺪﺍ ﻳﻮﻓﻴﻪ ﺍﷲ ﻓﻴﻪ ﻋﻤﻠﻪ ﻭﻳﻀﺎﻋﻒ ﻟﻪ ﺃﺟﺮﻩ ﻭﻳﻌﻄﻴﻪ ﻣﺎ ﱂ ﻳﻘﻊ ﰲ ﻇﻨﻪ ﻭﺣﺴﺒﺎﻧﻪ .
٢٢٥
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺍﳊﺴﺎﺏ ﻭﺍﳌﻴﺰﺍﻥ
$tΒ ¬!uρ ﻭﺑﻌﺪ ﺍﻟﺒﻌﺚ ﳏﺎﺳﺒﻮﻥ ﻭﳎﺰﻭﻥ ﺑﺄﻋﻤﺎﳍﻢ ،ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟــﻪ ﺗﻌﺎﱃ } :
(#θãΖ|¡ômr& tÏ%©!$# y“Ì“øgs†uρ (#θè=ÏΗxå $yϑÎ/ (# θä↔¯≈y™r& tÏ%©!$# y“Ì“ôfu‹Ï9 ÇÚö‘F{$# ’Îû $tΒuρ ÏN≡uθ≈yϑ¡¡9$# ’Îû
) ( ٧٢ﻣﻦ ﺃﻋﻤﺎﻝ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﺍﳊﺴﺎﺏ ﻭﺍﳌﻴﺰﺍﻥ ،ﺍﳊﺴﺎﺏ ﲟﻌﲎ ﻣﻨﺎﻗﺸﺔ ﺃﻫﻞ
ﺍﳌﻌﺎﺻﻲ .
ﻓﺎﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺃﻗﺴﺎﻡ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ :
ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻣﻨﻬﻢ :ﻣﻦ ﻻ ﳛﺎﺳﺐ ﻭﻳﺪﺧﻞ ﺍﳉﻨﺔ ﺑﻼ ﺣﺴﺎﺏ ﻭﻻ ﻋﺬﺍﺏ ﻛﻤﺎ ﰲ
ﺣﺪﻳﺚ ﺍﻟﺴﺒﻌﲔ ﺃﻟﻔﺎ ﺍﻟﺬﻳﻦ ﻳﺪﺧﻠﻮﻥ ﺍﳉﻨﺔ ﺑﻼ ﺣﺴﺎﺏ ﻭﻻ ﻋﺬﺍﺏ ). (٢
ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻨﺎﺱ :ﻣﻦ ﳛﺎﺳﺐ ﺣﺴﺎﺑﺎ ﻳﺴﲑﺍ ﻭﻫﻮ ﺍﻟﻌﺮﺽ ﻓﻘﻂ ،ﻻ ﳛﺎﺳﺐ
ﺣﺴﺎﺏ ﻣﻨﺎﻗﺸﺔ ﻭﺇﳕﺎ ﳛﺎﺳﺐ ﺣﺴﺎﺏ ﻋﺮﺽ ﻓﻘﻂ ،ﻭﻫﺬﺍ ﺃﻳﻀﺎ ﻣﻦ ﺍﻟﺴﻌﺪﺍﺀ ،ﻗﺎﻝ ﺗﻌﺎﱃ :
Ï&Î#÷δr& #’n<Î) Ü=Î=s)Ζtƒuρ ∩∇∪ #ZÅ¡o„ $\/$|¡Ïm Ü=y™$ptä† t∃öθ|¡sù ∩∠∪ ϵÏΨŠÏϑu‹Î/ …çµt7≈tGÏ. š†ÎAρé& ôtΒ $¨Βr'sù }
. )(٣
{ ∩∪ #Y‘ρçô£tΒ
ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ :ﻣﻦ ﳛﺎﺳﺐ ﺣﺴﺎﺏ ﻣﻨﺎﻗﺸﺔ ﻭﻫﺬﺍ ﲢﺖ ﺍﳋﻄﺮ ﻟﻘﻮﻟﻪ } : ﻣﻦ
ﻧﻮﻗﺶ ﺍﳊﺴﺎﺏ ﻋﺬﺏ { ). (٥) (٤
٢٢٦
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
ﺃﻣﺎ ﺍﻟﻜﻔﺎﺭ ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻬﻢ ﻫﻞ ﳛﺎﺳﺒﻮﻥ ﺃﻭ ﻻ ﳛﺎﺳﺒﻮﻥ ،ﻓﻤﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ
ﻳﻘﻮﻝ :ﺇﻥ ﺍﻟﻜﻔﺎﺭ ﻻ ﳛﺎﺳﺒﻮﻥ ﻷﻬﻧﻢ ﻟﻴﺲ ﳍﻢ ﺣﺴﻨﺎﺕ ﻭﺇﳕﺎ ﻳﺬﻫﺐ ﻬﺑﻢ ﺇﱃ ﺍﻟﻨﺎﺭ ﻷﻬﻧﻢ ﻟﻴﺲ
ﳍﻢ ﺣﺴﻨﺎﺕ ،ﻭﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻳﻘﻮﻝ :ﺇﻬﻧﻢ ﳛﺎﺳﺒﻮﻥ ﺣﺴﺎﺏ ﺗﻘﺮﻳﺮ ،ﺃﻱ ﺑﺄﻋﻤﺎﳍﻢ
ﻭﻛﻔﺮﻫﻢ ﻭﺇﳊﺎﺩﻫﻢ ،ﰒ ﻳﺬﻫﺐ ﻬﺑﻢ ﺇﱃ ﺍﻟﻨﺎﺭ .
ﻭﺍﳌﻴﺰﺍﻥ :ﻣﻌﻨﺎﻩ ﺍﻵﻟﺔ ﺍﻟﱵ ﺗﻮﺯﻥ ﻬﺑﺎ ﺃﻋﻤﺎﻝ ﺍﻟﻌﺒﺎﺩ ﺗﻮﺿﻊ ﺍﳊﺴﻨﺎﺕ ﰲ ﻛﻔﺔ ﻭﺍﻟﺴﻴﺌﺎﺕ ﰲ
ôM¤yz ï∅tΒuρ ∩⊇⊃⊄∪ šχθßsÎ=øßϑø9$# ãΝèδ y7Íׯ≈s9'ρé'sù …çµãΖƒÎ—≡uθtΒ ôMn=à)rO yϑsù ﻛﻔﺔ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :
٢٢٧
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
—ö≅è% 4 (#θèVyèö7ム©9 βr& (#ÿρãxx. tÏ%©!$# zΝtãy ﻭﻣﻦ ﻛﺬﺏ ﺑﺎﻟﺒﻌﺚ ﻛﻔﺮ ،ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
) ( ٧٣ﻗﻮﻟﻪ :ﻣﻦ ﻛﺬﺏ ﺑﺎﻟﺒﻌﺚ ﻛﻔﺮ :ﻷﻧﻪ ﺟﺤﺪ ﺭﻛﻨﺎ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ،ﻭﻷﻧﻪ
ﻣﻜﺬﺏ ﷲ ﻭﻟﺮﺳﻠﻪ ﻭﻟﻜﺘﺒﻪ ؛ ﻷﻥ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﺃﺧﱪ ﻋﻦ ﺍﻟﺒﻌﺚ ،ﻭﺍﻟﺮﺳﻞ ﺃﺧﱪﺕ ﻋﻦ
—zΝtãy ﺍﻟﺒﻌﺚ ،ﻭﺍﻟﻜﺘﺐ ﺃﺧﱪﺕ ﻋﻦ ﺍﻟﺒﻌﺚ ،ﻓﻤﻦ ﺃﻧﻜﺮﻩ ﻓﻬﻮ ﻛﺎﻓﺮ ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
(٢) { (#ÿρãxx. tÏ%©!$#ﺍﻟﺰﻋﻢ ﻫﻮ ﺍﻟﻜﺬﺏ (٣) { 4 (#θèVyèö7ム©9 βr& } ،ﻓﺪﻟﺖ ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﻥ ﺇﻧﻜﺎﺭ
ﺍﻟﺒﻌﺚ ﻛﻔﺮ ،ﻳﻘﻮﻟﻮﻥ ﻟﻴﺲ ﺑﻌﺪ ﺍﳌﻮﺕ ﺑﻌﺚ ،ﺍﳌﺸﺮﻛﻮﻥ ﻭﻋﺒﺪﺓ ﺍﻷﺻﻨﺎﻡ ﰲ ﻋﻬﺪ ﺍﻟﻨﱯ
)(٤
{ &∩⊇⊄∪ ×οuÅ %s{ îο§x. #]ŒÎ) y7ù=Ï? (#θä9$s% ∩⊇⊇∪ ZοtσªΥ $Vϑ≈sàÏã $¨Ζä. #sŒÏr ﻛﺎﻧﻮﺍ ﳚﺎﺩﻟﻮﻥ ﺑﺎﻟﺒﻌﺚ } :
ﺇﱃ )(٦
{ ∩⊂∉∪ tβρ߉tãθè? $yϑÏ9 |N$pκöyδ |N$pκöyδ * ∩⊂∈∪ šχθã_tøƒ’Χ /ä3¯Ρr& $¸ϑ≈sàÏãuρ $\/#tè? óΟçFΖä.uρ öΝšFÏΒ
ﻏﲑ ﺫﻟﻚ ﻣﻦ ﻣﻘﺎﻻﺕ ﺍﻟﻜﻔﺎﺭ ﻣﻦ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﻭﻣﻦ ﺍﳌﺸﺮﻛﲔ ﰲ ﻋﻬﺪ ﺍﻟﻨﱯ ﻓﻤﻦ
ﻛﺬﺏ ﺑﺎﻟﺒﻌﺚ ﻓﻬﻮ ﻣﻊ ﻫﺆﻻﺀ ﺍﻟﻜﻔﺮﺓ .
ﻻ ﻳﻨﻜﺮ ﺍﻟﺒﻌﺚ ﺇﻻ ﻛﺎﻓﺮ ،ﻭﻟﻘﺪ ﺃﻣﺮ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﻧﺒﻴﻪ ﺃﻥ ﻳﻘﺴﻢ ﺑﻪ ﻋﻠﻰ ﺍﻟﺒﻌﺚ ،
ﻗﺎﻝ (٧) { ’În1u‘uρ 4’n?t/ ö≅è% } :ﻫﺬﺍ ﻗﺴﻢ (٨) { 4 ÷Λäù=ÏΗxå $yϑÎ/ ¨βàσ¬7t⊥çGs9 §ΝèO £èVyèö6çGs9 } ،ﻫﺬﻩ ﺍﻵﻳﺔ
ﺇﺣﺪﻯ ﺍﻵﻳﺎﺕ ﺍﻟﺜﻼﺙ ﺍﻟﱵ ﺃﻣﺮ ﺍﷲ ﻧﺒﻴﻪ ﻓﻴﻬﺎ ﺃﻥ ﻳﻘﺴﻢ ﻋﻠﻰ ﺍﻟﺒﻌﺚ .
٢٢٨
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
( A,yss9 …絯ΡÎ) þ’În1u‘uρ “Î) ö≅è% ( uθèδ <,ymr& štΡθä↔Î6.⊥tFó¡tƒuρ * } : ﰲ ﺳﻮﺭﺓ ﻳﻮﻧﺲ: ﺍﻵﻳﺔ ﺍﻷﻭﱃ
. (١)
{ ∩∈⊂∪ šÌ“Éf÷èßϑÎ/ ΟçFΡr& !$tΒuρ
öΝà6¨ΖtÏ?ù'tGs9 ’În1u‘uρ 4’n?t/ ö≅è% ( èπtã$¡¡9$# $oΨÏ?ù's? Ÿω (#ρãxx. tÏ%©!$# tΑ$s%uρ } : ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﺳﻮﺭﺓ ﺳﺒﺄ
Iωuρ šÏ9≡sŒ ÏΒ ãtóô¹r& Iωuρ ÇÚö‘F{$# ’Îû Ÿωuρ ÏN≡uθ≈yϑ¡¡9$# ’Îû ;六sŒ ãΑ$s)÷WÏΒ çµ÷Ζtã Ü>â“÷ètƒ Ÿω ( É=ø‹tóø9$# ÉΟÎ=≈tã
×οtÏøó¨Β Μçλm; šÍׯ≈s9'ρé& 4 ÏM≈ysÎ=≈¢Á9$# (#θè=Ïϑtãuρ (#θãΖtΒ#u tÏ%©!$# š”Ì“ôfu‹Ïj9 ∩⊂∪ &Î7•Β 5=≈tGÅ2 ’Îû ωÎ) çt9ò2r&
. ﻓﺎﷲ ﺃﻣﺮ ﻧﺒﻴﻪ ﺃﻥ ﻳﻘﺴﻢ ﺑﻪ ﻋﻠﻰ ﺍﻟﺒﻌﺚ ﻭﻋﻠﻰ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ (٢)
{ ∩⊆∪ ÒΟƒÌŸ2 ×−ø—Í‘uρ
4 (#θèVyèö7ム©9 βr& (#ÿρãxx. tÏ%©!$# zΝtãy— } : ﻫﻲ ﺍﻟﱵ ﻣﻌﻨﺎ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺘﻐﺎﺑﻦ: ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ
ﻓﺎﳊﻜﻤﺔ. ( ٣)
{ ∩∠∪ ×Å¡o„ «!$# ’n?tã y7Ï9≡sŒuρ 4 ÷Λäù=ÏΗxå $yϑÎ/ ¨βàσ¬7t⊥çGs9 §ΝèO £èVyèö6çGs9 ’În1u‘uρ 4’n?t/ ö≅è%
ﻟﺘﺨﱪﻥ: ﺃﻱ، ﻟﺘﻨﺒﺌﻦ: ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ، ﻣﻦ ﺍﻟﺒﻌﺚ ﻫﻲ ﺟﺰﺍﺀ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﺃﻋﻤﺎﳍﻢ
. ﺑﺄﻋﻤﺎﻟﻜﻢ ﻭﲡﺎﺯﻭﻥ ﻬﺑﺎ
٢٢٩
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺍﻹﳝﺎﻥ ﺑﺎﻟﺮﺳﻞ
‘•™tÎÅe³t6•Β Wξß ﻭﺃﺭﺳﻞ ﺍﷲ ﲨﻴﻊ ﺍﻟﺮﺳﻞ ﻣﺒﺸﺮﻳﻦ ﻭﻣﻨﺬﺭﻳﻦ ،ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
. )(١
{ ∩⊇∉∈∪ $VϑŠÅ3ym #¹“ƒÍ•tã ª!$# tβ%x.uρ 4 È≅ß™”9$# y‰÷èt/ 8π¤fãm «!$# ’n?tã Ĩ$¨Ζ=Ï9 tβθä3tƒ ξy∞Ï9 tÍ‘É‹ΨãΒuρ
) ( ٧٤
) ( ٧٤ﺍﻹﳝﺎﻥ ﺑﺎﻟﺮﺳﻞ ﻫﻮ ﺃﺣﺪ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﺍﻟﺴﺘﺔ ،ﻗﺎﻝ } : ﺍﻹﳝﺎﻥ ﺃﻥ ﺗﺆﻣﻦ
ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ { ). (٣) (٢
ﻓﺎﻹﳝﺎﻥ ﺑﺎﻟﺮﺳﻞ ﻫﻮ ﺃﺣﺪ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ،ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻹﳝﺎﻥ ﺑﺎﻟﺮﺳﻞ ﲨﻴﻌﻬﻢ ﻣﻦ ﺃﻭﳍﻢ
)¨βÎ ﺇﱃ ﺁﺧﺮﻫﻢ ،ﻓﻤﻦ ﺟﺤﺪ ﺭﺳﻮﻻ ﻭﺍﺣﺪﺍ ﻣﻨﻬﻢ ﻓﻬﻮ ﻛﺎﻓﺮ ﺑﺎﳉﻤﻴﻊ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ } :
<Ù÷èt7Î/ ßÏΒ÷σçΡ šχθä9θà)tƒuρ Ï&Î#ß™â‘uρ «!$# t÷t/ (#θè%Ìhxムβr& šχρ߉ƒÌãƒuρ Ï&Î#ß™â‘uρ «!$$Î/ tβρãàõ3tƒ šÏ%©!$#
$tΡô‰tFôãr&uρ 4 $y)ym tβρãÏ≈s3ø9$# ãΝèδ y7Íׯ≈s9'ρé& ∩⊇∈⊃∪ ¸ξ‹Î6y™ y7Ï9≡sŒ t÷t/ (#ρä‹Ï‚−Gtƒ βr& tβρ߉ƒÌãƒuρ <Ù÷èt7Î/ ãàò6tΡuρ
ﻣﻦ ﲰﻰ ﺍﷲ ﻣﻨﻬﻢ ﰲ ﻛﺘﺎﺑﻪ ﻭﻣﻦ ﱂ ﻳﺴﻢ ،ﻓﺈﻥ ﺍﻟﺮﺳﻞ ﻛﺜﲑﻭﻥ ؛ ﻭﳍﺬﺍ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ :
} ﺃﻥ ﻋﺪﺩﻫﻢ ﻣﺎﺋﺔ ﺃﻟﻒ ﻭﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻭﻥ ﺃﻟﻔﺎ ،ﺍﻟﺮﺳﻞ ﻣﻦ ﺫﻟﻚ ﺛﻼﲦﺎﺋﺔ ﻭﲬﺴﺔ ﻋﺸﺮ ﲨﺎ
) . (٦ﻓﻬﻢ ﺭﺳﻞ ﻛﺜﲑﻭﻥ ﻣﻨﻬﻢ ﻣﻦ ﲰﻰ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ ﻭﻣﻨﻬﻢ ﻣﻦ ﱂ ﻳﺴﻢ ، )(٥
ﻏﻔﲑﺍ {
٢٣٠
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻭﺃﻭﳍﻢ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺁﺧﺮﻫﻢ ﳏﻤﺪ ، ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺃﻭﳍﻢ ﻧﻮﺡ
* ).ÏΒ z↵Íh‹Î;¨Ζ9$#uρ 8yθçΡ 4’n<Î) !$uΖø‹ym÷ρr& !$yϑx. y7ø‹s9Î) !$uΖø‹ym÷ρr& !$¯ΡÎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
ﻫﺬﺍ )(٢
{ * )y7ø‹s9Î) !$uΖø‹ym÷ρr& !$¯ΡÎ ) ( ٧٥ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺃﻭﳍﻢ ﻧﻮﺡ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
zΟŠÏδ≡tö/Î) #’n<Î) !$uΖøŠym÷ρr&uρ 4 Íνω÷èt/ .ÏΒ z↵Íh‹Î;¨Ζ9$#uρ 8yθçΡ 4’n<Î) !$uΖø‹ym÷ρr& !$yϑx. } : ﺧﻄﺎﺏ ﻟﻠﻨﱯ
yŠ…ãρ#yŠ $oΨ÷s?#uuρ 4 z≈uΚø‹n=ß™uρ tβρã≈yδuρ }§çΡθãƒuρ z>蕃r&uρ 4|¤ŠÏãuρ ÅÞ$t6ó™F{$#uρ z>θà)÷ètƒuρ t,≈ysó™Î)uρ Ÿ≅ŠÏè≈yϑó™Î)uρ
— (٣) { ∩⊇∉⊂∪ #Y‘θç/yﺫﻛﺮ ﺍﷲ ﲨﻠﺔ ﻣﻦ ﺃﲰﺎﺋﻬﻢ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻛﻤﺎ ﺫﻛﺮ ﲨﻠﺔ ﻣﻦ ﺃﲰﺎﺋﻬﻢ ﰲ ﺁﻳﺔ
ﺍﻷﻧﻌﺎﻡ (٤) { 4 tβρã≈yδuρ 4y›θãΒuρ y#ß™θãƒuρ šU蕃r&uρ z≈yϑø‹n=ß™uρ yŠ…ãρ#yŠ ϵÏG−ƒÍh‘èŒ ÏΒuρ } :ﺇﱃ ﺁﺧﺮ
ﺍﻵﻳﺎﺕ .
)(٥
{ 4 Íνω÷èt/ .ÏΒ z↵Íh‹Î;¨Ζ9$#uρ ﻓﺄﻭﳍﻢ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
ﺑﻌﺜﻪ ﺍﷲ ﺇﱃ ﻗﻮﻣﻪ ﳌﺎ ﻏﻠﻮﺍ ﰲ ﺍﻟﺼﺎﳊﲔ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺩﻳﻦ ﺍﻟﺘﻮﺣﻴﺪ ﻣﻨﺬ ﺁﺩﻡ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ﺇﱃ ﻋﺸﺮﺓ ﻗﺮﻭﻥ ﻭﻫﻢ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ ،ﻓﻠﻤﺎ ﺟﺎﺀ ﻗﻮﻡ ﻧﻮﺡ ﻛﺎﻥ ﻓﻴﻬﻢ ﺭﺟﺎﻝ
ﺻﺎﳊﻮﻥ ،ﻓﻠﻤﺎ ﻣﺎﺕ ﻫﺆﻻﺀ ﺍﻟﺼﺎﳊﻮﻥ ﺣﺰﻧﻮﺍ ﺣﺰﻧﺎ ﺷﺪﻳﺪﺍ ،ﻓﺎﻧﺘﻬﺰ ﺍﻟﺸﻴﻄﺎﻥ ﻫﺬﻩ ﺍﻟﻔﺮﺻﺔ
ﻭﻗﺎﻝ ﳍﻢ :ﺻﻮﺭﻭﺍ ﺻﻮﺭ ﻫﺆﻻﺀ ﺍﻟﺼﺎﳊﲔ ﻭﺍﻧﺼﺒﻮﻫﺎ ﻋﻠﻰ ﳎﺎﻟﺴﻜﻢ ؛ ﻣﻦ ﺃﺟﻞ ﺇﺫﺍ ﺭﺃﻳﺘﻢ
ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﺗﺘﺬﻛﺮﻭﻥ ﺃﺣﻮﺍﳍﻢ ﻭﺗﻨﺸﻄﻮﻥ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺓ ،ﻓﻘﺎﻣﻮﺍ ﻭﺻﻮﺭﻭﺍ ﺻﻮﺭ ﻫﺆﻻﺀ
ﺍﳌﻮﺗﻰ ،ﻭﻧﺼﺒﻮﻫﺎ ﻋﻠﻰ ﺍﺠﻤﻟﺎﻟﺲ ،ﻓﻠﻢ ﺗﻌﺒﺪ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ ﻟﻮﺟﻮﺩ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﻳﺒﻴﻨﻮﻥ ﻟﻠﻨﺎﺱ
ﺍﻟﺘﻮﺣﻴﺪ ﻭﻳﻨﻜﺮﻭﻥ ﺍﻟﺸﺮﻙ .
٢٣١
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
ﻓﻠﻤﺎ ﻣﺎﺕ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺫﻫﺐ ﺍﳉﻴﻞ ﺍﻷﻭﻝ ،ﺟﺎﺀ ﺟﻴﻞ ﻣﺘﺄﺧﺮ ﻭﻗﺪ ﻣﺎﺕ ﺍﻟﻌﻠﻤﺎﺀ ،ﺟﺎﺀ
ﺍﻟﺸﻴﻄﺎﻥ ﺇﻟﻴﻬﻢ ﻓﻘﺎﻝ ﳍﻢ :ﺇﻥ ﺁﺑﺎﺀﻛﻢ ﻣﺎ ﻧﺼﺒﻮﺍ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﺇﻻ ﻟﻴﻌﺒﺪﻭﻫﺎ ،ﻭﻬﺑﺎ ﻛﺎﻧﻮﺍ
ﻳﺴﻘﻮﻥ ﺍﳌﻄﺮ ،ﻓﺰﻳﻦ ﳍﻢ ﻋﺒﺎﺩﻬﺗﺎ ﻓﻌﺒﺪﻭﻫﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ ،ﻭﻣﻦ ﰒ ﺣﺪﺙ ﺍﻟﺸﺮﻙ ﰲ
ﺍﻷﺭﺽ ،ﻓﺒﻌﺚ ﺍﷲ ﻧﺒﻴﻪ ﻧﻮﺣ ﺎ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻳﺪﻋﻮﻫﻢ ﺇﱃ ﺍﷲ ﻭﻳﺮﺩﻫﻢ ﺇﱃ
(#θä9$s%uρ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻫﻮ ﺩﻳﻦ ﺃﺑﻴﻬﻢ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻜﻨﻬﻢ ﻋﺎﻧﺪﻭﺍ ﻭﺍﺳﺘﻜﱪﻭﺍ } :
ﺍﺑﻦ ﻋﺒﺎﺱ :ﻫﺬﻩ ﺃﲰﺎﺀ ﺭﺟﺎﻝ ﺻﺎﳊﲔ ،ﺻﻮﺭﻭﺍ ﺻﻮﺭﻫﻢ ﻭﻧﺼﺒﻮﻫﺎ ﻋﻠﻰ ﳎﺎﻟﺴﻬﻢ ﻓﺂﻝ
ﻬﺑﻢ ﺍﻷﻣﺮ ﺇﱃ ﺃﻥ ﻋﺒﺪﻭﻫﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ .
ﻓﻠﻤﺎ ﺟﺎﺀﻫﻢ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻬﻧﺎﻫﻢ ﻋﻦ ﻋﺒﺎﺩﻬﺗﺎ ،ﻭﺃﻣﺮﻫﻢ ﺑﻌﺒﺎﺩﺓ ﺍﷲ ،
ﻗﺎﻟﻮﺍ :ﻻ ﺗﺬﺭﻭﻥ ﺁﳍﺘﻜﻢ ،ﻻ ﺗﻄﻴﻌﻮﺍ ﻧﻮﺣﺎ ،ﻭﺍﺳﺘﻤﺮﻭﺍ ﻋﻠﻰ ﻛﻔﺮﻫﻢ ﻭﻃﻐﻴﺎﻬﻧﻢ ﻭﻋﻨﺎﺩﻫﻢ .
ﻫﺬﺍ ﺃﻭﻝ ﺷﺮﻙ ﺣﺪﺙ ﰲ ﺍﻷﺭﺽ ،ﻭﺳﺒﺒﻪ ﺍﻟﺼﻮﺭ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﻨﱯ } : ﺇﻥ ﺃﺷﺪ ﺍﻟﻨﺎﺱ
ﻭﻗﺎﻝ } : ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﺼﻨﻌﻮﻥ ﻫﺬﻩ )(٣) (٢
ﻋﺬﺍﺑﺎ ﻋﻨﺪ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺍﳌﺼﻮﺭﻭﻥ {
ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻌﺠﻴﺰ ﻭﺍﻟﺘﻌﺬﻳﺐ ﳍﻢ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ؛ ﻷﻥ ﺍﻟﺘﺼﻮﻳﺮ ﻭﺳﻴﻠﺔ ﻣﻦ
ﻭﺳﺎﺋﻞ ﺍﻟﺸﺮﻙ ﻛﻤﺎ ﺣﺼﻞ ﻟﻘﻮﻡ ﻧﻮﺡ .
٢٣٢
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
..................................................................................
tβ%x. $¨Β ﻗﺎﻝ ﺗﻌﺎﱃ } : ﻓﺄﻭﻝ ﺍﻟﺮﺳﻞ ﻧﻮﺡ ،ﻭﺃﻣﺎ ﺧﺎﰎ ﺍﻟﺮﺳﻞ ﻭﺁﺧﺮﻫﻢ ﻓﻬﻮ ﳏﻤﺪ
،ﻭﻗﺎﻝ } : ﻭﺃﻧﺎ )(١
{ 3 z↵ÍhŠÎ;¨Ψ9$# zΟs?$yzuρ «!$# tΑθß™§‘ Å3≈s9uρ öΝä3Ï9%y`Íh‘ ÏiΒ 7‰tnr& !$t/r& ϑptèΧ
٢٣٣
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻭﻛﻞ ﺃﻣﺔ ﺑﻌﺚ ﺍﷲ ﺇﻟﻴﻬﻢ ﺭﺳﻮﻻ ﻣﻦ ﻧﻮﺡ ﺇﱃ ﳏﻤﺪ ﻳﺄﻣﺮﻫﻢ ﺑﻌﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ﻭﻳﻨﻬﺎﻫﻢ
Âχr& »ωθß™§‘ 7π¨Βé& Èe≅à2 ’Îû $uΖ÷Wyèt/ ô‰s)s9uρ ﻋﻦ ﻋﺒﺎﺩﺓ ﺍﻟﻄﺎﻏﻮﺕ ،ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
) ( ٧٦ﻗﻮﻟﻪ :ﻭﻛﻞ ﺃﻣﺔ ﺑﻌﺚ ﺍﷲ ﺇﻟﻴﻬﻢ ﺭﺳﻮﻻ ،ﺃﻱ :ﻛﻞ ﺃﻣﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﺒﻌﺚ ﺍﷲ
ﺇﻟﻴﻬﺎ ﺭﺳﻮﻻ ﻟﻴﻘﻴﻢ ﺍﳊﺠﺔ ﻋﻠﻴﻬﻢ ،ﻟﺌﻼ ﻳﻘﻮﻟﻮﺍ :ﻣﺎ ﺟﺎﺀﻧﺎ ﻣﻦ ﺑﺸﲑ ﻭﻻ ﻧﺬﻳﺮ ،ﻭﻟﻘﻮﻟﻪ
ﻓﻜﻞ ﺃﻣﺔ ﻣﻦ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﻳﺒﻌﺚ )(٢
ﺗﻌﺎﱃ { ∩⊇∈∪ Zωθß™u‘ y]yèö6tΡ 4®Lym tÎ/Éj‹yèãΒ $¨Ζä. $tΒuρ } :
(٤) { ( |Nθäó≈©Ü9$#ﻓﻜﻞ ﻣﺎ ﻋﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻃﺎﻏﻮﺕ ،ﻛﻤﺎ ﻳﺄﰐ ﰲ ﺃﻧﻮﺍﻉ ﺍﻟﻄﻮﺍﻏﻴﺖ ﺃﻥ ﻣﻦ
ﺃﻧﻮﺍﻋﻬﻢ ﻣﺎ ﻋﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻭﻫﻮ ﺭﺍﺽ ﺑﺬﻟﻚ ﻛﻤﺎ ﺳﻴﺄﰐ .
ﺃﻱ :ﺍﺟﺘﻨﺒﻮﺍ ﻋﺒﺎﺩﺓ ﺍﻷﻭﺛﺎﻥ )(٥
{ ( |Nθäó≈©Ü9$# (#θç7Ï⊥tGô_$#uρ ﻓﻤﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
ﻭﺍﻷﺻﻨﺎﻡ ﻭﺍﻟﻘﺒﻮﺭ ﻭﺍﻷﺿﺮﺣﺔ ﻫﺬﻩ ﻫﻲ ﺍﻟﻄﻮﺍﻏﻴﺖ ﻓﺪﻟﺖ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﺃﻥ ﺩﻋﻮﺓ ﺍﻟﺮﺳﻞ
ﻛﻠﻬﺎ ﺗﺘﺮﻛﺰ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ ﻣﻦ ﺃﻭﳍﻢ ﺇﱃ ﺁﺧﺮﻫﻢ .
tµ≈s9Î) Iω …絯Ρr& ϵø‹s9Î) ûÇrθçΡ ωÎ) @Αθß™§‘ ÏΒ šÎ=ö6s% ÏΒ $uΖù=y™ö‘r& !$tΒuρ ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ } :
ôÏΒ â!$t±o„ tΒ 4’n?tã ÍνÌøΒr& ôÏΒ Çyρ”9$$Î/ sπs3Íׯ≈n=yϑø9$# ãΑÍi”t∴ムﻭﻗﻮﻟﻪ } : )(٦
{ )∩⊄∈∪ Èβρ߉ç7ôã$$sù O$tΡr& HωÎ
. )(٧
{ ∩⊄∪ Èβθà)¨?$$sù O$tΡr& HωÎ) tµ≈s9Î) Iω …絯Ρr& (#ÿρâ‘É‹Ρr& ÷βr& ÿÍνÏŠ$t6Ïã
٢٣٤
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻓﺪﻋﻮﺓ ﺍﻟﺮﺳﻞ ﻛﻠﻬﻢ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ،ﻭﺇﻓﺮﺍﺩ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﺑﺎﻟﻌﺒﺎﺩﺓ ،ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺸﺮﻙ ،
ﻫﺬﻩ ﻫﻲ ﺩﻋﻮﺓ ﺍﻟﺮﺳﻞ ،ﰒ ﺑﻌﺪ ﺍﻟﺘﻮﺣﻴﺪ ﺗﺄﰐ ﺍﻟﺸﺮﺍﺋﻊ ﻣﻦ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ،ﻭﺗﻔﺎﺻﻴﻞ
ﺍﻟﺸﺮﺍﺋﻊ ﲣﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺍﻷﻣﻢ ﻭﺣﺎﺟﺔ ﺍﻷﻣﻢ ،ﻭﻳﻨﺴﺦ ﺍﷲ ﻣﻨﻬﺎ ﻣﺎ ﻳﺸﺎﺀ ،ﰒ ﻧﺴﺨﺖ
ﻛﻠﻬﺎ ﺑﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ﻭﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ،ﺃﻣﺎ ﺍﻷﺻﻞ
ﻭﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ ﻓﻬﺬﺍ ﻻ ﺍﺧﺘﻼﻑ ﻓﻴﻪ ﻭﻻ ﻧﺴﺦ ،ﻫﺬﺍ ﺩﻳﻦ ﻭﺍﺣﺪ ﺩﻳﻦ ﺍﻟﺮﺳﻞ ﻛﻠﻬﻢ ﻣﻦ ﺃﻭﳍﻢ
ﺇﱃ ﺁﺧﺮﻫﻢ ﺩﻳﻨﻬﻢ ﻭﺍﺣﺪ .
ﻭﺩﻳﻦ ﺍﻟﺘﻮﺣﻴﺪ ﻫﻮ ﻋﺒﺎﺩﺓ )(١
ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ { 4 %[`$yγ÷ΨÏΒuρ Zπtã÷Å° öΝä3ΖÏΒ $oΨù=yèy_ 9e≅ä3Ï9 } :
ﺍﷲ ﲟﺎ ﺷﺮﻉ ﰲ ﻛﻞ ﻭﻗﺖ ﲝﺴﺒﻪ ،ﻓﺈﺫﺍ ﻧﺴﺦ ﻫﺬﺍ ﺍﻟﺸﺮﻉ ﺍﻧﺘﻘﻞ ﺇﱃ ﺍﻟﻨﺎﺳﺦ ،ﻓﻤﻦ ﺃﺻﺮ
ﻭﺑﻘﻲ ﻋﻠﻰ ﺍﳌﻨﺴﻮﺥ ﻭﺗﺮﻙ ﺍﻟﻨﺎﺳﺦ ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻛﺎﻓﺮﺍ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ ؛ ﻷﻥ ﺍﻟﺪﻳﻦ ﺍﳌﻨﺴﻮﺥ ﻻ
ﻳﻜﻮﻥ ﺩﻳﻨﺎ ﺑﻌﺪ ﻧﺴﺨﻪ ،ﻭﺇﳕﺎ ﻫﻮ ﺩﻳﻦ ﻗﺒﻞ ﺃﻥ ﻳﻨﺴﺦ ،ﻓﺈﺫﺍ ﻧﺴﺦ ﻓﻼ ﻳﻜﻮﻥ ﺩﻳﻨﺎ ﻭﻳﻜﻮﻥ
ﺍﻟﺪﻳﻦ ﻫﻮ ﺍﻟﻨﺎﺳﺦ ،ﻓﻠﻬﺬﺍ ﻧﺴﺨﺖ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ ﻣﺎ ﻗﺒﻠﻬﺎ ﻣﻦ ﺍﻟﺸﺮﺍﺋﻊ ،ﻓﻤﻦ ﺑﻘﻲ ﻋﻠﻰ
ﺍﻟﻴﻬﻮﺩﻳﺔ ﺃﻭ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﺑﻌﺪ ﺑﻌﺜﺔ ﳏﻤﺪ ﻓﻬﻮ ﻛﺎﻓﺮ ؛ ﻷﻧﻪ ﻳﻌﻤﻞ ﺑﺪﻳﻦ ﻣﻨﺴﻮﺥ ﺍﻧﺘﻬﻰ ﻭﻗﺘﻪ .
٢٣٥
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
šÍׯ≈s9'ρé& 3 ÏM≈yϑè=—à9$# ’n<Î) Í‘θ–Ψ9$# š∅ÏiΒ ΝßγtΡθã_Ì÷‚ムßNθäó≈©Ü9$# ãΝèδäτ!$uŠÏ9÷ρr& (#ÿρãxx. šÏ%©!$#uρ ( Í‘θ–Ψ9$#
ÏIωàσ¯≈yδ (#ρãxx. tÏ%©#Ï9 tβθä9θà)tƒuρ ÏNθäó≈©Ü9$#uρ ÏMö6Éfø9$$Î/ tβθãΨÏΒ÷σムÉ=≈tGÅ6ø9$# zÏiΒ $Y7ŠÅÁtΡ (#θè?ρé& šÏ%©!$# ’n<Î)
y7ø‹s9Î) tΑÌ“Ρé& !$yϑÎ/ (#θãΨtΒ#u öΝßγ¯Ρr& tβθßϑãã÷“tƒ šÏ%©!$# ’n<Î) ts? öΝs9r& } : ﻭﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ ﰲ ﺍﳌﻨﺎﻓﻘﲔ
ﻭﰲ (٣)
{ ϵÎ/ (#ρãàõ3tƒ βr& (#ÿρâÉ∆é& ô‰s%uρ ÏNθäó≈©Ü9$# ’n<Î) (#þθßϑx.$y⇔tFtƒ βr& tβρ߉ƒÌムy7Î=ö6s% ÏΒ tΑÌ“Ρé& !$tΒuρ
©!$# (#ρ߉ç6ôã$# Âχr& »ωθß™§‘ 7π¨Βé& Èe≅à2 ’Îû $uΖ÷Wyèt/ ô‰s)s9uρ } : ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﻳﻘﻮﻝ ﺟﻞ ﻭﻋﻼ
٢٣٦
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ :ﻣﻌﲎ ﺍﻟﻄﺎﻏﻮﺕ ﻣﺎ ﲡﺎﻭﺯ ﺑﻪ ﺍﻟﻌﺒﺪ ﺣﺪﻩ ﻣﻦ ﻣﻌﺒﻮﺩ ﺃﻭ ﻣﺘﺒﻮﻉ ﺃﻭ
ﻣﻄﺎﻉ ) ( ٧٨
) ( ٧٨ﺃﻣﺎ ﻣﻌﲎ ﺍﻟﻄﺎﻏﻮﺕ ﰲ ﺍﻟﺸﺮﻉ ﻓﻬﻮ ﻛﻤﺎ ﺫﻛﺮ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ ﻭﻧﻘﻠﻪ ﻋﻨﻪ
ﺍﻟﺸﻴﺦ ﻫﺎﻫﻨﺎ ،ﺍﻟﻄﺎﻏﻮﺕ :ﻣﺎ ﲡﺎﻭﺯ ﺑﻪ ﺍﻟﻌﺒﺪ ﺣﺪﻩ ،ﺍﻟﻌﺒﺪ ﻟﻪ ﺣﺪ ﻷﻧﻪ ﻋﺒﺪ ﺣﺪﺩ ﺍﷲ ﻟﻪ
ﺣﺪﻭﺩﺍ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻒ ﻋﻨﺪﻫﺎ ،ﻓﺈﺫﺍ ﲡﺎﻭﺯﻫﺎ ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻃﺎﻏﻮﺗﺎ ،ﻓﻤﻦ ﲡﺎﻭﺯ ﺣﺪﻭﺩ
ﺍﷲ ﺍﻟﱵ ﺣﺪﺩﻫﺎ ﻟﻌﺒﺎﺩﻩ ﻭﺃﻣﺮﻫﻢ ﺃﻥ ﻻ ﻳﺘﺠﺎﻭﺯﻭﻫﺎ ﻭﺃﻻ ﻳﻘﺮﺑﻮﻫﺎ ﻓﻬﻮ ﻃﺎﻏﻮﺕ ،ﻓﺈﺫﺍ ﻋﺼﻰ
ﺍﷲ ﻭﲡﺎﻭﺯ ﺣﺪﻭﺩﻩ ﻭﻃﻐﻰ ﻓﺈﻧﻪ ﻳﺴﻤﻰ ﻃﺎﻏﻮﺗﺎ ﻷﻧﻪ ﻃﻐﻰ ﻭﺗﻌﺪﻯ ﺣﺪﻭﺩ ﺍﷲ .
ﻓﻘﻮﻟﻪ :ﻣﺎ ﲡﺎﻭﺯ ﺑﻪ ﺍﻟﻌﺒﺪ ﺣﺪﻩ ﻣﻦ ﻣﻌﺒﻮﺩ ﺃﻭ ﻣﺘﺒﻮﻉ ﺃﻭ ﻣﻄﺎﻉ .
ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﺸﺎﻣﻞ ﻟﻠﻄﺎﻏﻮﺕ ﻷﻥ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﺃﻣﺮ ﺑﻌﺒﺎﺩﺗﻪ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ،
ﻭﺃﻣﺮ ﺑﺎﺗﺒﺎﻉ ﺭﺳﻮﻟﻪ ﻭﺃﻣﺮ ﺑﻄﺎﻋﺘﻪ ﻭﻃﺎﻋﺔ ﺭﺳﻮﻟﻪ ﻓﻴﻤﺎ ﺣﻠﻞ ﻭﺣﺮﻡ ،ﻓﻤﻦ ﲡﺎﻭﺯ ﻫﺬﺍ
ﺍﻷﻣﺮ ﻓﻬﻮ ﻃﺎﻏﻮﺕ ،ﻣﻦ ﲡﺎﻭﺯ ﺣﺪ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﱵ ﺃﻭﺟﺒﻬﺎ ﺍﷲ ﻭﺍﺧﺘﺺ ﻬﺑﺎ ﻭﻧﻔﺎﻫﺎ ﻋﻦ ﻏﲑﻩ ،
ﻓﻌﺒﺪ ﻣﻊ ﺍﷲ ﻏﲑﻩ ﻓﻬﻮ ﻃﺎﻏﻮﺕ ،ﺍﳌﺸﺮﻙ ﻃﺎﻏﻮﺕ ؛ ﻷﻧﻪ ﲡﺎﻭﺯ ﺍﳊﺪ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﻭﻋﺒﺪ ﻣﻊ ﺍﷲ
ﻏﲑﻩ ،ﺻﺮﻑ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻐﲑ ﻣﺴﺘﺤﻘﻬﺎ ،ﻭﻛﺬﻟﻚ ﻣﻦ ﻋﺒﺪ ﻭﻫﻮ ﺭﺍﺽ .
ﺍﻟﺬﻱ ﻳﻌﺒﺪﻩ ﺍﻟﻨﺎﺱ ﻬﺑﺬﺍ ﻭﻳﻔﺮﺡ ﻭﻳﺘﺮﺃﺱ ﻬﺑﺬﺍ ﺍﻟﺸﻲﺀ ﻭﻳﺘﺰﻋﻢ ﻫﺬﺍ ﻃﺎﻏﻮﺕ ،ﻣﺜﻞ ﻓﺮﻋﻮﻥ
ﻭﺍﻟﻨﻤﺮﻭﺩ ﻭﻣﺸﺎﻳﺦ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﻐﻼﺓ ﺍﻟﺬﻳﻦ ﻳﻌﺒﺪﻫﻢ ﺃﺗﺒﺎﻋﻬﻢ ﻭﻳﺮﺿﻮﻥ ﺑﺬﻟﻚ ،ﺃﻭ
ﻳﺪﻋﻮﻥ ﺍﻟﻨﺎﺱ ﺇﱃ ﻫﺬﺍ ،ﺃﻱ ﺇﱃ ﺃﻥ ﻳﻌﺒﺪﻭﻫﻢ ﻛﻤﺎ ﺳﻴﺄﰐ ،ﻓﻬﺬﺍ ﻃﺎﻏﻮﺕ ﰲ ﺍﻟﻌﺒﺎﺩﺓ .
ﻗﻮﻟﻪ :ﺃﻭ ﻣﺘﺒﻮﻉ :ﺍﷲ ﺟﻞ ﻭﻋﻼ ﺃﻣﺮ ﲨﻴﻊ ﺍﳋﻠﻖ ﺃﻥ ﻳﺘﺒﻌﻮﺍ ﳏﻤﺪﺍ ﻓﻼ ﳚﻮﺯ ﻷﺣﺪ
ﺃﻥ ﻳﺘﺒﻊ ﻏﲑﻩ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﻓﻤﻦ ﺍﺗﺒﻊ ﻏﲑ ﺍﻟﺮﺳﻮﻝ ﻭﺯﻋﻢ ﺃﻥ ﻫﺬﺍ ﺟﺎﺋﺰ ﻓﺈﻧﻪ
ﻳﻜﻮﻥ ﻃﺎﻏﻮﺗﺎ ﻷﻧﻪ ﺍﺗﺒﻊ ﻏﲑ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺬﻱ ﺃﻣﺮ ﺑﺈﺗﺒﺎﻋﻪ ،ﻓﺎﻻﺗﺒﺎﻉ ﺧﺎﺹ ﺑﺎﻟﺮﺳﻮﻝ
ﺃﻣﺎ ﻏﲑﻩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺪﻋﺎﺓ ﻓﻬﺆﻻﺀ ﻳﺘﺒﻌﻮﻥ ﺇﺫﺍ ﺍﺗﺒﻌﻮﺍ ﻃﺮﻳﻘﺔ ﺍﻟﺮﺳﻮﻝ . ﻓﺎﳌﺘﺒﻊ ﻫﻮ
ﺍﻟﺮﺳﻮﻝ ﺃﻣﺎ ﻫﺆﻻﺀ ﻓﺈﻬﻧﻢ ﻣﺒﻠﻐﻮﻥ ﻓﻘﻂ ﻳﺘﺒﻌﻮﻥ ﻟﻠﺤﻖ ﻭﻣﺎ ﻭﺍﻓﻘﻮﺍ ﻓﻴﻪ ﺍﺗﺒﺎﻉ ﺍﻟﺮﺳﻮﻝ
ﻭﻣﺎ ﺧﺎﻟﻔﻮﺍ ﻓﻴﻪ ﺍﻟﺮﺳﻮﻝ ﻓﻼ ﳚﻮﺯ ﺍﺗﺒﺎﻋﻪ .
٢٣٧
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻣﺜﺎﻝ ﺫﻟﻚ ﻣﺸﺎﻳﺦ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ،ﻳﺘﺒﻌﻬﻢ ﻣﺮﻳﺪﻭﻫﻢ ﻭﻋﺒﻴﺪﻫﻢ ﰲ ﻏﲑ ﻃﺎﻋﺔ
ﺍﻟﺮﺳﻮﻝ ﺑﻞ ﻳﻘﻮﻟﻮﻥ :ﺇﻧﻨﺎ ﻟﺴﻨﺎ ﲝﺎﺟﺔ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﳓﻦ ﻧﺄﺧﺬ ﳑﺎ ﺃﺧﺬ ﻣﻨﻪ
ﺍﻟﺮﺳﻮﻝ ﻭﻧﺘﻠﻘﻰ ﻋﻦ ﺍﷲ ﻣﺒﺎﺷﺮﺓ ،ﺍﻟﺮﺳﻮﻝ ﻳﺘﻠﻘﻰ ﻋﻦ ﺍﷲ ﺑﺎﻟﻮﺍﺳﻄﺔ ،ﺑﻮﺍﺳﻄﺔ
ﺟﱪﻳﻞ ،ﻭﳓﻦ ﻧﺘﻠﻘﻰ ﻋﻦ ﺍﷲ ﻣﺒﺎﺷﺮﺓ ﻭﻳﻘﻮﻟﻮﻥ :ﺃﻧﺘﻢ ﺗﺮﻭﻭﻥ ﺩﻳﻨﻜﻢ ﻋﻦ ﻣﻴﺖ ،ﻭﳓﻦ
ﻧﺮﻭﻱ ﺩﻳﻨﻨﺎ ﻋﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻷﻬﻧﻢ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺷﻴﻮﺧﻬﻢ ﻳﺘﺼﻠﻮﻥ ﺑﺎﷲ ﻭﻳﺘﻠﻘﻮﻥ
ﻣﻦ ﺍﷲ ﻣﺒﺎﺷﺮﺓ .
ﺑﻠﻎ ﻬﺑﻢ ﺍﳊﺪ ﺇﱃ ﻫﺬﺍ ﺍﻟﻄﻐﻴﺎﻥ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ،ﻫﺬﻩ ﻃﺮﻳﻘﺘﻬﻢ ،ﻻ ﺷﻚ ﺃﻥ ﻫﺆﻻﺀ ﻫﻢ
ﺭﺅﻭﺱ ﺍﻟﻄﻮﺍﻏﻴﺖ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ؛ ﻷﻧﻪ ﻻ ﻃﺮﻳﻖ ﺇﱃ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﺇﻻ ﺑﺎﺗﺒﺎﻉ ﺭﺳﻮﻟﻪ ،
Ö‘θàxî ª!$#uρ 3 ö/ä3t/θçΡèŒ ö/ä3s9 öÏøótƒuρ ª!$# ãΝä3ö7Î6ósム‘ÏΡθãèÎ7¨?$$sù ©!$# tβθ™7Åsè? óΟçFΖä. βÎ) ö≅è% ﻗﺎﻝ ﺗﻌﺎﱃ } :
. )(١
‘§{ ∩⊂⊄∪ tÍÏ≈s3ø9$# =Ïtä† Ÿω ©!$# ¨βÎ*sù (#öθ©9uθs? βÎ*sù ( š^θß™§9$#uρ ©!$# (#θãè‹ÏÛr& ö≅è% ∩⊂⊇∪ ÒΟ‹Ïm
ﻓﺎﻟﺬﻱ ﻳﺘﺒﻊ ﻏﲑ ﺍﻟﺮﺳﻮﻝ ﻫﺬﺍ ﻳﻌﺘﱪ ﻃﺎﻏﻮﺗﺎ ،ﻭﻛﺬﻟﻚ ﻣﻦ ﻳﺪﻋﻮ ﺇﱃ ﺍﺗﺒﺎﻋﻪ ﻭﻳﻘﻮﻝ
ﻟﻠﻨﺎﺱ :ﺃﻧﺎ ﺁﺗﻴﻜﻢ ﺑﺎﻷﻣﺮ ﻣﻦ ﺍﷲ ﻣﺒﺎﺷﺮﺓ ،ﻫﺬﺍ ﺃﻛﱪ ﺍﻟﻄﻮﺍﻏﻴﺖ ﰲ ﺍﻟﻌﺎﱂ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ .
$pκš‰r'¯≈tƒ ﻗﻮﻟﻪ :ﺃﻭ ﻣﻄﺎﻉ :ﺍﻟﻄﺎﻋﺔ ﺇﳕﺎ ﻫﻲ ﷲ ﻭﻟﺮﺳﻮﻟﻪ ﲟﺎ ﺣﻠﻞ ﻭﺣﺮﻡ ،ﻗﺎﻝ ﺗﻌﺎﱃ } :
«!$# ’n<Î) çνρ–Šãsù &óx« ’Îû ÷Λäôãt“≈uΖs? βÎ*sù ( óΟä3ΖÏΒ Íö∆F{$# ’Í<'ρé&uρ tΑθß™§9$# (#θãè‹ÏÛr&uρ ©!$# (#θãè‹ÏÛr& (#þθãΨtΒ#u tÏ%©!$#
٢٣٨
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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$tΒuρ ∩⊇⊇∇∪ tÏΖÏΒ÷σãΒ ÏµÏG≈tƒ$t↔Î/ ΛäΨä. βÎ) ϵø‹n=tã «!$# ãΛôœ$# tÏ.èŒ $£ϑÏΒ (#θè=ä3sù } : ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ
3 ϵø‹s9Î) óΟè?ö‘ÌäÜôÊ$# $tΒ ωÎ) öΝä3ø‹n=tæ tΠ§ym $¨Β Νä3s9 Ÿ≅¢Ásù ô‰s%uρ ϵø‹n=tã «!$# ÞΟó™$# tÏ.èŒ $£ϑÏΒ (#θè=à2ù's? ωr& öΝä3s9
ÉΟøOM}$# tÎγ≈sß (#ρâ‘sŒuρ ∩⊇⊇∪ tωtG÷èßϑø9$$Î/ ÞΟn=÷ær& uθèδ š−/u‘ ¨βÎ) 3 AΟù=Ïæ ÎötóÎ/ ΟÎγÍ←!#uθ÷δr'Î/ tβθ=ÅÒã‹©9 #ZÏWx. ¨βÎ)uρ
Ìx.õ‹ãƒ óΟs9 $£ϑÏΒ (#θè=à2ù's? Ÿωuρ ∩⊇⊄⊃∪ tβθèùÎtIø)tƒ (#θçΡ%x. $yϑÎ/ tβ÷ρt“ôfã‹y™ zΟøOM}$# tβθç7Å¡õ3tƒ šÏ%©!$# ¨βÎ) 4 ÿ…çµoΨÏÛ$t/uρ
öΝèδθßϑçG÷èsÛr& ÷βÎ)uρ ( öΝä.θä9ω≈yfã‹Ï9 óΟÎγÍ←!$u‹Ï9÷ρr& #’n<Î) tβθãmθã‹s9 šÏÜ≈u‹¤±9$# ¨βÎ)uρ 3 ×,ó¡Ïs9 …絯ΡÎ)uρ ϵø‹n=tã «!$# ÞΟó™$#
ﻻ ﺗﺄﻛﻠﻮﺍ ﺇﻻ ﻣﺎ ﺫﻛﻲ: ﻓﺎﷲ ﺟﻞ ﻭﻋﻼ ﻳﻘﻮﻝ، ﻓﻬﻲ ﺃﻭﱃ ﺑﺎﳊﻞ ﳑﺎ ﺫﲝﺘﻢ ﻭﺫﻛﻴﺘﻢ، ﺫﲝﻬﺎ
. ﻭﺣﺮﻡ ﻋﻠﻴﻜﻢ ﺍﳌﻴﺘﺔ، ﺫﻛﺎﺓ ﺷﺮﻋﻴﺔ
ﻻ ﺍﳌﻴﺘﺔ ﺣﻼﻝ ﻫﻲ ﺃﻭﱃ ﺑﺎﳊﻞ ﻣﻦ ﺍﳌﺬﻛﺎﺓ ﻷﻥ ﺍﳌﺬﻛﺎﺓ ﺫﻛﻴﺘﻤﻮﻫﺎ: ﻭﻫﺆﻻﺀ ﻳﻘﻮﻟﻮﻥ
. ﻭﺃﻣﺎ ﺍﳌﻴﺘﺔ ﻓﺎﷲ ﻫﻮ ﺍﻟﺬﻱ ﺫﲝﻬﺎ، ﺃﻧﺘﻢ
…絯ΡÎ)uρ ϵø‹n=tã «!$# ÞΟó™$# Ìx.õ‹ãƒ óΟs9 $£ϑÏΒ (#θè=à2ù's? Ÿωuρ } : ﻭﳍﺬﺍ ﺭﺩ ﻋﻠﻰ ﺍﳌﺸﺮﻛﲔ ﻭﻗﺎﻝ
٢٣٩
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻓﻼ ﳚﻮﺯ ﻷﺣﺪ ﺃﻥ ﳛﻠﻞ ﺃﻭ ﳛﺮﻡ ﻣﻦ ﻋﻨﺪ ﻧﻔﺴﻪ ﺃﻭ ﻳﻄﻴﻊ ﻣﻦ ﺣﻠﻞ ﺃﻭ ﺣﺮﻡ ﻣﻦ ﻋﻨﺪﻩ
ﻧﻔﺴﻪ ،ﻭﻣﻦ ﻓﻌﻞ ﺫﻟﻚ ﻓﺈﻧﻪ ﻃﺎﻏﻮﺕ ﻭﻣﻄﻴﻊ ﻟﻠﻄﻮﺍﻏﻴﺖ ﺍﻟﺬﻳﻦ ﳛﻠﻠﻮﻥ ﻭﳛﺮﻣﻮﻥ ﻣﻦ ﺩﻭﻥ ﺍﷲ
ﻫﺬﺍ ﻣﻌﲎ ﻗﻮﻟﻪ :ﺃﻭ ﻣﻄﺎﻉ :ﺃﻱ :ﻣﻄﺎﻉ ﰲ ﺍﻟﺘﺤﻠﻴﻞ ﻭﺍﻟﺘﺤﺮﱘ ؛ ﻷﻥ ﺍﻟﺘﺤﻠﻴﻞ ﻭﺍﻟﺘﺤﺮﱘ ﺣﻖ
ﷲ ﺟﻞ ﻭﻋﻼ ،ﻭﺍﻟﺮﺳﻮﻝ ﻣﺒﻠﻎ ﻋﻦ ﺍﷲ ﻣﺎ ﺣﻠﻞ ﻭﺣﺮﻡ .
٢٤٠
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺃﻧﻮﺍﻉ ﺍﻟﻄﻮﺍﻏﻴﺖ
ﻭﺍﻟﻄﻮﺍﻏﻴﺖ ﻛﺜﲑﻭﻥ ،ﻭﺭﺅﻭﺳﻬﻢ ﲬﺴﺔ ،ﺇﺑﻠﻴﺲ ﻟﻌﻨﻪ ﺍﷲ ،ﻭﻣﻦ ﻋﺒﺪ ﻭﻫﻮ ﺭﺍﺽ ) ( ٧٩
) ( ٧٩ﻗﻮﻟﻪ :ﻭﺍﻟﻄﻮﺍﻏﻴﺖ ﻛﺜﲑﻭﻥ ،ﻭﺭﺅﻭﺳﻬﻢ ﲬﺴﺔ :
ﺍﻟﻄﻮﺍﻏﻴﺖ ﺍﻟﺬﻳﻦ ﻳﻨﻄﺒﻖ ﻋﻠﻴﻬﻢ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ :ﻛﻞ ﻣﻌﺒﻮﺩ ﺃﻭ ﻣﺘﺒﻮﻉ ﺃﻭ ﻣﻄﺎﻉ ﻛﺜﲑﻭﻥ ؛
ﻭﻟﻜﻦ ﺭﺅﻭﺳﻬﻢ ﲬﺴﺔ ﻳﻌﲏ ﺃﻛﺎﺑﺮﻫﻢ ﲬﺴﺔ .
ﺍﻷﻭﻝ :ﺇﺑﻠﻴﺲ ﻟﻌﻨﻪ ﺍﷲ ،ﺃﻱ :ﻃﺮﺩﻩ ﺍﷲ ﻭﺃﺑﻌﺪﻩ ﻋﻦ ﺭﲪﺘﻪ ﺑﺴﺒﺐ ﺃﻧﻪ ﺍﻣﺘﻨﻊ ﻣﻦ
9‘$¯Ρ ÏΒ Í_tFø)n=yz ( çµ÷ΖÏiΒ ×öyz O$tΡr& tΑ$s% ﺍﻟﺴﺠﻮﺩ ﻵﺩﻡ ﻭﻋﺼﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺗﻜﱪ ﻭﻗﺎﻝ } :
ﻗﻴﻞ :ﻷﻧﻪ ﺃﺑﻠﺲ ﻣﻦ ﺍﻟﺮﲪﺔ ﻳﻌﲏ ﻳﺄﺱ ﻣﻦ ﺍﻟﺮﲪﺔ ،ﻓﺎﻟﻤﺒﻠﺲ ﻫﻮ ﺍﻟﻴﺎﺋﺲ ﻣﻦ ﺍﻟﺸﻲﺀ ،
ﻓﺈﺑﻠﻴﺲ ﻟﻌﻨﻪ ﺍﷲ ﺭﺃﺱ ﺍﻟﻄﻮﺍﻏﻴﺖ ﻷﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻳﺄﻣﺮ ﺑﻌﺒﺎﺩﺓ ﻏﲑ ﺍﷲ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺄﻣﺮ ﺑﺎﺗﺒﺎﻉ
ﻏﲑ ﺭﺳﻮﻝ ﺍﷲ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺄﻣﺮ ﺑﻄﺎﻋﺔ ﻏﲑ ﺍﷲ ﺑﺎﻟﺘﺤﻠﻴﻞ ﻭﺍﻟﺘﺤﺮﱘ ،ﻓﺈﺑﻠﻴﺲ ﻫﻮ ﻣﺼﺪﺭ
ﺍﻟﺸﺮ ﻭﻫﻮ ﺭﺃﺱ ﺍﻟﻄﻮﺍﻏﻴﺖ .
ﺍﻟﺜﺎﱐ :ﻣﻦ ﻋﺒﺪ ﻭﻫﻮ ﺭﺍﺽ ،ﺃﻱ :ﻋﺒﺪ ﻭﻫﻮ ﺭﺍﺽ ﺑﻌﺒﺎﺩﺓ ﺍﻟﻨﺎﺱ ﻟﻪ ﻓﻬﻮ ﻃﺎﻏﻮﺕ ،ﺃﻣﺎ
ﻣﻦ ﻋﺒﺪ ﻭﻫﻮ ﻏﲑ ﺭﺍﺽ ﺑﺬﻟﻚ ﻓﻼ ﻳﺪﺧﻞ ﰲ ﻫﺬﺍ ؛ ﻷﻥ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﺒﺪ
ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻭﻟﻜﻨﻪ ﻏﲑ ﺭﺍﺽ ﺑﺬﻟﻚ ،ﻭﺃﻣﻪ ﻭﻋﺰﻳﺮ ﻭﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﻮﻥ ﻣﻦ ﻋﺒﺎﺩ ﺍﷲ ﻻ
ﻳﺮﺿﻮﻥ ﻬﺑﺬﺍ ،ﺑﻞ ﻛﺎﻧﻮﺍ ﻳﻨﻜﺮﻭﻥ ﻫﺬﺍ ﻭﳛﺎﺭﺑﻮﻥ ﻣﻦ ﻓﻌﻠﻪ ،ﻓﻤﻦ ﻋﺒﺪ ﻭﻫﻮ ﻏﲑ ﺭﺍﺽ ﺑﺬﻟﻚ
ﻓﺈﻧﻪ ﻻ ﻳﺴﻤﻰ ﻃﺎﻏﻮﺗﺎ .
٢٤١
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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)zΟ¨Ψyγy_ Ü=|Áym «!$# Âχρߊ ÏΒ šχρ߉ç7÷ès? $tΒuρ öΝà6¯ΡÎ ﻭﻟﺬﻟﻚ ﳌﺎ ﺃﻧﺰﻝ ﺍﷲ ﻗﻮﻟﻪ } :
)Νßγs9 ôMs)t7y™ šÏ%©!$# ¨βÎ ﻭﻧﻌﺒﺪ ، . . . .ﺇﺫ ﺍ ﻫﻢ ﻣﻌﻨﺎ ﰲ ﺍﻟﻨﺎﺭ ،ﻓﺄﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ } :
ôMyγtGô©$# $tΒ ’Îû öΝèδuρ ( $yγ|¡ŠÅ¡ym šχθãèyϑó¡o„ Ÿω ∩⊇⊃⊇∪ tβρ߉yèö6ãΒ $pκ÷]t ã y7Íׯ≈s9'ρé& #o_ó¡ßsø9$# $¨ΨÏiΒ
$uΖôϑyè÷Ρr& î‰ö7tã ωÎ) uθèδ ÷βÎ) ∩∈∇∪ tβθßϑÅÁyz îΠöθs% ö/ãφ ö≅t/ 4 Kωy‰y` ωÎ) y7s9 çνθç/uŸÑ $tΒ ﺍﻟﺴﻼﻡ ﰒ ﻗﺎﻝ } :
)(٥
ﺑﻞ ﺑﻌﺜﻪ ﺍﷲ ﺑﺈﻧﻜﺎﺭ ﺫﻟﻚ { 4 öΝä3−/u‘uρ ’În1u‘ ©!$# (#ρ߉ç6ôã$# Èβr& ÿϵÎ/ Í_s?ós∆r& !$tΒ ωÎ) öΝçλm; àMù=è% $tΒ } :
ﻓﺎﻟﺬﻱ ﻋﺒﺪ ﻭﻫﻮ ﻏﲑ ﺭﺍﺽ ﺑﺬﻟﻚ ،ﻻ ﻳﺪﺧﻞ ﰲ ﻫﺬﺍ ﺍﻟﻮﻋﻴﺪ ﻭﻻ ﻳﻜﻮﻥ ﻃﺎﻏﻮﺗﺎ ؛ ﻷﻧﻪ ﻣﻨﻜﺮ
ﻟﺬﻟﻚ ؛ ﻷﻥ ﺍﻟﻄﺎﻏﻮﺕ ﻫﻮ ﺍﻟﺬﻱ ﻳﺮﺿﻰ ﺑﺄﻥ ﻳﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ .
٢٤٢
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻭﻣﺜﻞ ﺍﻟﻨﻤﺮﻭﺩ ﻭﻣﺜﻞ ﻏﻼﺓ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﺍﻟﻨﺎﺱ ﺇﱃ ﻋﺒﺎﺩﻬﺗﻢ ﺣﱴ ﺇﻬﻧﻢ ﻳﻮﺻﻮﻥ
ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﻌﺒﺪﻭﻫﻢ ﺑﻌﺪﻣﺎ ﳝﻮﺗﻮﻥ ﻓﻴﻘﻮﻝ ﺃﺣﺪﻫﻢ :ﺇﺫﺍ ﺃﻋﻴﺘﻜﻢ ﺍﻷﻣﻮﺭ ﻓﺄﺗﻮﺍ ﺇﱃ ﻗﱪﻱ ،ﺃﻱ :
ﺇﺫﺍ ﺃﻋﺠﺰﺗﻜﻢ ﺍﻷﻣﻮﺭ ﻓﺄﺗﻮﺍ ﺇﱃ ﻗﱪﻱ ﻭﻻ ﳛﻮﻝ ﺑﻴﻨﻜﻢ ﻭﺑﻴﲏ ﺣﻔﻨﺔ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ،ﻳﻮﺻﻮﻥ
ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺄﺗﻮﺍ ﺇﱃ ﻗﺒﻮﺭﻫﻢ ﻭﻳﻌﺪﻭﻬﻧﻢ ﺃﻬﻧﻢ ﺳﻴﻘﻮﻣﻮﻥ ﲝﻮﺍﺋﺠﻬﻢ ،ﻓﻤﻦ ﺩﻋﺎ ﺍﻟﻨﺎﺱ ﺇﱃ ﻋﺒﺎﺩﺓ
ﻧﻔﺴﻪ ﺣﻴﺎ ﻭﻣﻴﺘﺎ ﻓﻬﻮ ﻣﻦ ﺭﺅﻭﺱ ﺍﻟﻄﻮﺍﻏﻴﺖ ،ﻭﻛﺬﻟﻚ ﻣﻦ ﺩﻋﺎ ﺍﻟﻨﺎﺱ ﺇﱃ ﻋﺒﺎﺩﺓ ﻏﲑﻩ ﻣﻦ
ﺍﻟﻄﻮﺍﻏﻴﺖ ﻭﻫﻢ ﺩﻋﺎﺓ ﺍﻟﺸﺮﻙ ،ﻫﺆﻻﺀ ﻃﻮﺍﻏﻴﺖ ،ﺍﻟﺬﻳﻦ ﻳﺰﻳﻨﻮﻥ ﺍﻟﺸﺮﻙ ﻟﻠﻨﺎﺱ ﻭﻳﺴﻤﻮﻧﻪ ﺑﻐﲑ
ﺍﲰﻪ ﻭﻳﻘﻮﻟﻮﻥ ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻮﺳﻞ ،ﺃﻭ ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺍﻟﺸﻔﺎﻋﺔ ﻭﻫﻢ ﻛﺜﲑ .
ﺇﻥ ﻫﺆﻻﺀ ﻃﻮﺍﻏﻴﺖ ﻷﻬﻧﻢ ﻳﺪﻋﻮﻥ ﺇﱃ ﺍﻟﺸﺮﻙ ،ﻓﻬﻢ ﻳﺪﻋﻮﻥ ﺇﱃ ﻋﺒﺎﺩﺓ ﻏﲑ ﺍﷲ ﻭﻳﺴﻤﻮﻥ
ﺫﻟﻚ ﺑﻐﲑ ﺍﲰﻪ ،ﻭﻳﺰﻳﻨﻮﻧﻪ ﻟﻠﻨﺎﺱ ﺑﺎﻟﺸﺒﻬﺎﺕ ﻭﺯﺧﺮﻑ ﺍﻟﻘﻮﻝ ﻫﺆﻻﺀ ﻫﻢ ﺍﻟﻄﻮﺍﻏﻴﺖ ،ﺩﻋﺎﺓ
ﺍﻟﺸﺮﻙ ﻃﻮﺍﻏﻴﺖ ،ﻭﻛﻞ ﻣﻦ ﻋﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻭﺭﺿﻲ ﺑﺬﻟﻚ ﺃﻭ ﺩﻋﺎ ﺍﻟﻨﺎﺱ ﺇﱃ ﻋﺒﺎﺩﺓ ﻧﻔﺴﻪ
ﺃﻭ ﺩﻋﺎ ﺍﻟﻨﺎﺱ ﺇﱃ ﻋﺒﺎﺩﺓ ﻏﲑ ﺍﷲ ﻓﺈﻧﻪ ﻣﻦ ﺍﻟﻄﻮﺍﻏﻴﺖ ،ﺑﻞ ﻫﻮ ﻣﻦ ﺭﺅﻭﺱ ﺍﻟﻄﻮﺍﻏﻴﺖ ﻧﺴﺄﻝ
ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ .
٢٤٣
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
Ÿωuρ $yγßϑn=÷ètƒ ωÎ) >πs%u‘uρ ÏΒ äÝà)ó¡n@ $tΒuρ 4 Ìóst7ø9$#uρ Îhy9ø9$# †Îû $tΒ ÞΟn=÷ètƒuρ 4 uθèδ ωÎ) !$yγßϑn=÷ètƒ Ÿω É=ø‹tóø9$# ßxÏ?$xtΒ
. )(٢
{ ∩∈∪ &Î7•Β 5=≈tGÏ. ’Îû ωÎ) C§Î/$tƒ Ÿωuρ 5=ôÛu‘ Ÿωuρ ÇÚö‘F{$# ÏM≈yϑè=àß ’Îû 7π¬6ym
٢٤٤
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻣﻮﺍﻓﻘﺔ ﺣﻜﻢ ﺍﷲ ﻋﺰ ﻭﺟﻞ ؛ ﻟﻜﻨﻪ ﱂ ﻳﻮﻓﻖ ﻟﻪ ﻓﻬﺬﺍ ﻳﻌﺘﱪ ﻣﻌﺬﻭﺭﺍ ﻭﻣﺄﺟﻮﺭﺍ ؛ ﻭﻟﻜﻦ ﻻ ﳚﻮﺯ
ﺍﺗﺒﺎﻋﻪ ﻋﻠﻰ ﺍﳋﻄﺄ ،ﻻ ﳚﻮﺯ ﻟﻨﺎ ﺃﻥ ﻧﺘﺒﻌﻪ ﻋﻠﻰ ﺍﳋﻄﺄ ،ﻭﻣﻦ ﻫﺬﺍ ﺍﺟﺘﻬﺎﺩﺍﺕ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﱵ
ﺃﺧﻄﺆﻭﺍ ﻓﻴﻬﺎ ﺃﻭ ﺍﺟﺘﻬﺎﺩﺍﺕ ﺍﻟﻘﻀﺎﺓ ﰲ ﺍﶈﺎﻛﻢ ﺇﺫﺍ ﺍﺟﺘﻬﺪﻭﺍ ﻭﺑﺬﻟﻮﺍ ﻭﺳﻌﻬﻢ ﰲ ﻃﻠﺐ ﺍﻟﻮﺻﻮﻝ
ﺇﱃ ﺍﳊﻖ ﻭﻟﻜﻦ ﱂ ﻳﻮﻓﻘﻮﺍ ﻓﺨﻄﺆﻫﻢ ﻣﻐﻔﻮﺭ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ÏNθäó≈©Ü9$$Î/ öàõ3tƒ yϑsù 4 Äcxöø9$# zÏΒ ß‰ô©”9$# t¨t6¨? ‰s% ( ÈÏe$!$# ’Îû oν#tø.Î) Iω ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } :
) ( ٨٣ )(١
{ ∩⊄∈∉∪ îΛÎ=tæ ìì‹Ïÿxœ ª!$#uρ 3 $oλm; tΠ$|ÁÏΡ$# Ÿω 4’s+øOâθø9$# Íοuρóãèø9$$Î/ y7|¡ôϑtGó™$# ωs)sù «!$$Î/ -∅ÏΒ÷σãƒuρ
yϑsù 4 Äcxöø9$# zÏΒ ß‰ô©”9$# t¨t6¨? ‰s% ( ÈÏe$!$# ’Îû oν#tø.Î) Iω ) ( ٨٣ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ } :
ìì‹Ïÿxœ ª!$#uρ 3 $oλm; tΠ$|ÁÏΡ$# Ÿω 4’s+øOâθø9$# Íοuρóãèø9$$Î/ y7|¡ôϑtGó™$# ωs)sù «!$$Î/ -∅ÏΒ÷σãƒuρ ÏNθäó≈©Ü9$$Î/ öàõ3tƒ
ﻷﻥ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻹﺳﻼﻡ ﻻ ﺑﺪ ﻳﻜﻮﻥ ﻋﻦ ﺍﻗﺘﻨﺎﻉ ﻭﺍﻋﺘﻘﺎﺩ ﺑﺎﻟﻘﻠﺐ ﻭﻻ ﻳﻜﺮﻩ ﻋﻠﻴﻪ ﺃﺣﺪ ،ﻻ
ﳝﻜﻦ ﻫﺬﺍ ؛ ﻷﻥ ﺍﻟﻘﻠﻮﺏ ﻻ ﻳﺘﺼﺮﻑ ﻓﻴﻬﺎ ﺇﻻ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻻ ﻳﻜﺮﻩ ﺃﺣﺪ ﺇﱃ
ﺍﻹﺳﻼﻡ ﻷﻧﻨﺎ ﻻ ﳕﻠﻚ ﺍﻟﻘﻠﻮﺏ ،ﻭﺇﳕﺎ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﻫﻮ ﺍﻟﺬﻱ ﳝﻠﻜﻬﺎ ﻭﻳﺘﺼﺮﻑ ﻓﻴﻬﺎ ﻭﻟﻜﻦ
ﳓﻦ ﻧﺪﻋﻮ ﻟﻺﺳﻼﻡ ﻭﻧﺮﻏﺐ ﻓﻴﻪ ،ﳒﺎﻫﺪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻣﻦ ﻛﻔﺮ ﻷﺟﻞ ﻧﺸﺮ ﺍﻹﺳﻼﻡ ﻭﺇﺗﺎﺣﺔ
ﺍﻟﻔﺮﺻﺔ ﳌﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﺴﻠﻢ ،ﻭﻷﺟﻞ ﻗﻤﻊ ﺃﻋﺪﺍﺀ ﺍﷲ ،ﺃﻣﺎ ﺍﳍﺪﺍﻳﺔ ﻓﻬﻲ ﺑﻴﺪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ
ﻻ ﺃﺣﺪ ﻳﻜﺮﻩ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﻭﺍﻹﺳﻼﻡ .
)(٣
{ 4 Äcxöø9$# zÏΒ ß‰ô©”9$# t¨t6¨? ‰s% ﻭﺇﳕﺎ ﻫﺬﺍ ﺷﻲﺀ ﺭﺍﺟﻊ ﺇﻟﻴﻪ ﻫﻮ ،ﰒ ﻗﺎﻝ ﺗﻌﺎﱃ } :
ﻓﺎﻹﺳﻼﻡ -ﻭﷲ ﺍﳊﻤﺪ -ﻟﻴﺲ ﻓﻴﻪ ﻣﺎ ﻳﻜﺮﻩ ﺑﻞ ﻛﻠﻪ ﳏﺒﻮﺏ ﻭﻣﺮﻏﻮﺏ ،ﻭﺍﻟﻜﻔﺮ ﻭﺍﻟﺸﺮﻙ
ﻛﻠﻪ ﺷﺮ ﻭﻛﻠﻪ ﻣﻜﺮﻭﻩ ،ﻗﺪ ﺗﺒﲔ ﻫﺬﺍ ﻣﻦ ﻫﺬﺍ ،ﲤﻴﺰ ﺍﻟﺮﺷﺪ ﻭﻫﻮ ﺍﳊﻖ ،ﻣﻦ ﺍﻟﻐﻲ ﻭﻫﻮ
ﺍﻟﺒﺎﻃﻞ ،ﻭﺍﻹﻧﺴﺎﻥ ﻋﻨﺪﻩ ﻋﻘﻞ ﻭﻋﻨﺪﻩ ﺗﻔﻜﲑ ﻳﻮﺍﺯﻥ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ ،ﺳﻴﻬﺪﻳﻪ ﺗﻔﻜﲑﻩ ﺇﻥ
ﻛﺎﻥ ﺳﻠﻴﻤﺎ ﻭﺳﺎﳌﺎ ﻣﻦ ﺍﳍﻮﻯ ﻭﺍﻟﺪﻭﺍﻓﻊ ،ﺳﻴﻬﺪﻳﻪ ﺗﻔﻜﲑﻩ ﺍﻟﺴﻠﻴﻢ ﺇﱃ ﻗﺒﻮﻝ ﺍﳊﻖ ﺑﺪﻭﻥ ﺃﻥ
ﻳﻜﺮﻩ ،ﻫﺬﺍ ﻗﻮﻝ ﰲ ﺍﻵﻳﺔ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ :ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺰﻟﺖ ﰲ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ،ﺃﻥ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻻ ﳚﱪﻭﻥ ﻋﻠﻰ
ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻹﺳﻼﻡ ،ﺑﻞ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺍﻟﺒﻘﺎﺀ ﻋﻠﻰ ﺩﻳﻨﻬﻢ ﻣﻜﻨﻮﺍ ﻣﻦ ﺫﻟﻚ ﺑﺸﺮﻁ ﺃﻥ ﻳﺪﻓﻌﻮﺍ
ﺍﳉﺰﻳﺔ ﻟﻠﻤﺴﻠﻤﲔ ﻭﻫﻢ ﺻﺎﻏﺮﻭﻥ ،ﺃﻣﺎ ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻜﻔﺮﺓ ﻓﻼ ﻳﻘﺒﻞ ﻣﻨﻬﻢ ﻏﲑ ﺍﻹﺳﻼﻡ ﺃﻭ
ﺍﻟﻘﺘﻞ ،ﻷﻬﻧﻢ ﻟﻴﺲ ﳍﻢ ﺩﻳﻦ ﻭﺍﻟﻮﺛﻨﻴﺔ ﺩﻳﻦ ﺑﺎﻃﻞ .
ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﳉﻬﺎﺩ ،ﻫﺬﻩ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ ﻗﺒﻞ ﺃﻥ ﻳﺸﺮﻉ
ﺍﳉﻬﺎﺩ ﰒ ﺷﺮﻉ ﺍﳉﻬﺎﺩ ﻓﻨﺴﺨﺖ ﻫﺬﻩ ﺍﻵﻳﺔ .
ﻭﻟﻜﻦ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﻵﻳﺔ ﻏﲑ ﻣﻨﺴﻮﺧﺔ ﻭﺃﻥ ﺍﻟﺪﻳﻦ ﻻ ﻳﺪﺧﻞ ﰲ ﺍﻟﻘﻠﻮﺏ
ﺑﺎﻹﻛﺮﺍﻩ ﻭﺇﳕﺎ ﻳﺪﺧﻞ ﺑﺎﻻﺧﺘﻴﺎﺭ ،ﻟﻜﻦ ﻣﻦ ﱂ ﻳﻘﺒﻞ ﺍﻟﺪﻳﻦ ﻳﻌﺎﻣﻞ ﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﻼﺋﻘﺔ ﺑﻪ ﻣﻦ ﻗﺘﻞ ﺃﻭ
-∅ÏΒ÷σãƒuρ ÏNθäó≈©Ü9$$Î/ öàõ3tƒ yϑsù ﺃﺧﺬ ﺟﺰﻳﺔ ﳑﺎ ﺷﺮﻉ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺣﻘﻪ } .
ﺍﻟﻄﺎﻏﻮﺕ :ﺍﳌﺮﺍﺩ ﲨﻴﻊ ﺍﻟﻄﻮﺍﻏﻴﺖ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﺃﻭ ﺍﻻﺗﺒﺎﻉ ﺃﻭ ﰲ ﺍﻟﻄﺎﻋﺔ ﻷﻥ )( ١
{ «!$$Î/
ﻛﻠﻤﺔ ﺍﻟﻄﺎﻏﻮﺕ ﻫﻨﺎ ﻋﺎﻣﺔ ،ﻗﺪﻡ ﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻷﻥ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻻ ﻳﻨﻔﻊ
ﺇﻻ ﺑﻌﺪ ﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ،ﻓﻤﻦ ﺁﻣﻦ ﺑﺎﷲ ﻭﱂ ﻳﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻓﺈﻧﻪ ﻻ ﻳﻨﻔﻌﻪ ﺇﳝﺎﻧﻪ ،ﻓﺎﻟﺬﻱ
ﻳﻘﻮﻝ :ﺇﻧﻪ ﻣﺆﻣﻦ ﻭﻳﺼﻠﻲ ﻭﻳﺼﻮﻡ ﻭﻳﺰﻛﻲ ﻭﳛﺞ ﻭﻳﻔﻌﻞ ﺍﻟﻄﺎﻋﺎﺕ ﻟﻜﻨﻪ ﻻ ﻳﺘﱪﺃ ﻣﻦ ﺍﻟﺸﺮﻙ
ﻭﻻ ﺍﳌﺸﺮﻛﲔ ﻭﻳﻘﻮﻝ :ﻻ ﺩﺧﻞ ﱄ ﻓﻴﻬﻢ ،ﻫﺬﺍ ﻻ ﻳﻌﺘﱪ ﻣﺴﻠﻤﺎ ﻷﻧﻪ ﱂ ﻳﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ .
ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﻫﻮ ﺭﻓﺾ ﺍﻟﻄﺎﻏﻮﺕ ﻭﺍﻋﺘﻘﺎﺩ ﺑﻄﻼﻧﻪ ،ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻨﻪ ﻭﻋﻦ
ﺃﻫﻠﻪ ،ﻻ ﺑﺪ ﻣﻦ ﻫﺬﺍ ،ﻓﻼ ﻳﺼﺢ ﺇﳝﺎﻥ ﺇﻻ ﺑﻌﺪ ﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ .
(#θç7Ï⊥tGô_$#uρ ©!$# (#ρ߉ç6ôã$# Âχr& »ωθß™§‘ 7π¨Βé& Èe≅à2 ’Îû $uΖ÷Wyèt/ ô‰s)s9uρ ﻭﰲ ﺍﻵﻳﺔ ﺍﻷﺧﺮﻯ } :
(٢) { ( |Nθäó≈©Ü9$#ﻓﻼ ﺗﺼﺢ ﻋﺒﺎﺩﺓ ﺍﷲ ﺇﻻ ﺑﺎﺟﺘﻨﺎﺏ ﺍﻟﻄﺎﻏﻮﺕ ﻻ ﳚﺘﻤﻊ ﺿﺪﺍﻥ ،ﻻ ﳚﺘﻤﻊ ﺍﻹﳝﺎﻥ
ﻭﺍﻟﻜﻔﺮ ﰲ ﺍﻟﻘﻠﺐ ،ﺍﻹﳝﺎﻥ ﻭﺍﻟﻜﻔﺮ ﺍﻷﻛﱪ ﻻ ﳚﺘﻤﻌﺎﻥ ﰲ ﻗﻠﺐ ،ﺃﻣﺎ ﺍﻟﻜﻔﺮ ﺍﻷﺻﻐﺮ ﻓﻘﺪ ﳚﺘﻤﻊ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﻓﺎﻟﻨﱯ ﺟﻌﻞ ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ ﻟﻠﺪﻳﻦ :ﺍﻟﺮﺃﺱ ،ﻭﺍﻟﻌﻤﻮﺩ ،ﻭﺍﻟﺴﻨﺎﻡ ،ﻓﺒﻌﺪﻡ ﺍﻟﺮﺃﺱ ﻻ
ﻭﺟﻮﺩ ﻟﻠﺪﻳﻦ ﺃﺻﻠﺎ ﻓﺎﻟﺬﻱ ﻻ ﳛﻘﻖ ﺍﻟﺮﺃﺱ ﻭﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ ﻻ ﺩﻳﻦ ﻟﻪ .ﻭﺍﷲ ﺃﻋﻠﻢ ،ﻭﺻﻠﻰ ﺍﷲ
ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ .
ﻭﺍﻟﺬﻱ ﻻ ﻳﺼﻠﻲ ﻻ ﻳﻘﻮﻡ ﻟﻪ ﺩﻳﻦ ﻭﺇﻥ ﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍ ﺭﺳﻮﻝ ﺍﷲ ؛
ﻷﻧﻪ ﳛﺘﺎﺝ ﺇﱃ ﻋﻤﻮﺩ ﻳﻘﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺪﻳﻦ ﻭﻫﻮ ﻻ ﻳﻮﺟﺪ ﺇﻻ ﺑﺎﻟﺼﻼﺓ .ﻭﺇﺫﺍ ﻓﻘﺪ ﺍﳉﻬﺎﺩ ﻓﻘﺪﺕ
ﺍﻟﻘﻮﺓ ﰲ ﺍﻹﺳﻼﻡ ﻭﺻﺎﺭ ﺇﺳﻼﻣﺎ ﺿﻌﻴﻔﺎ ﻭﺻﺎﺭ ﺍﳌﺴﻠﻤﻮﻥ ﻣﺴﺘﻀﻌﻔﲔ ،ﻓﻼ ﻗﻮﺓ ﻟﻺﺳﻼﻡ
ﻭﺍﳌﺴﻠﻤﲔ ﺇﻻ ﺑﺎﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻬﻮ ﻋﻼﻣﺔ ﺍﻟﻘﻮﺓ ،ﻭﻓﻘﺪﻩ ﻋﻼﻣﺔ ﺍﻟﻀﻌﻒ .ﻫﺬﺍ
ﻭﺟﻪ ﺗﺸﺒﻴﻪ ﺍﻟﺮﺳﻮﻝ ﳍﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺪﻳﻦ ،ﺭﺃﺱ ﻭﻋﻤﻮﺩ ﻭﺳﻨﺎﻡ ،ﻛﻤﺎ ﺃﻥ
ﺍﻟﺒﻌﲑ ﺇﺫﺍ ﺻﺎﺭ ﻟﻪ ﺳﻨﺎﻡ ﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻗﻮﻱ ﻭﺇﺫﺍ ﱂ ﻳﻜﻦ ﻟﻪ ﺳﻨﺎﻡ ﻓﻬﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ
ﻫﺰﻳﻞ ﺿﻌﻴﻒ .
ﻛﺬﻟﻚ ﺍﳌﺴﻠﻤﻮﻥ ﻣﺴﺘﻀﻌﻔﲔ ﰲ ﺍﻷﺭﺽ ﻭﳍﺬﺍ ﰲ ﺍﳊﺪﻳﺚ } :ﺇﺫﺍ ﺗﺒﺎﻳﻌﺘﻢ ﺑﺎﻟﻌﻴﻨﺔ ،
ﻭﺃﺧﺬﰎ ﺃﺫﻧﺎﺏ ﺍﻟﺒﻘﺮ ،ﻭﺗﺮﻛﺘﻢ ﺍﳉﻬﺎﺩ ،ﺳﻠﻂ ﺍﷲ ﻋﻠﻴﻜﻢ ﺫﻻ ﻻ ﻳﱰﻋﻪ ﻣﻨﻜﻢ ﺣﱴ ﺗﺮﺟﻌﻮﺍ
ﺇﱃ ﺩﻳﻨﻜﻢ { ) (٢) (١ﻓﺘﺮﻙ ﺍﳉﻬﺎﺩ ﺫﻝ ﻭﺿﻌﻒ ﻟﻠﻤﺴﻠﻤﲔ ،ﻭﻭﺟﻮﺩﻩ ﺩﻟﻴﻞ ﺍﻟﻘﻮﺓ ﻭﺍﻟﺴﻤﻦ ،
ﻛﺎﻟﺴﻨﺎﻡ ﻟﻠﺤﻴﻮﺍﻥ .
ﻭﻬﺑﺬﺍ ﺍﻧﺘﻬﻰ ﺷﺮﺡ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺒﺎﺭﻙ ﺛﻼﺛﺔ ﺍﻷﺻﻮﻝ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻓﻬﺮﺱ ﺍﻵﻳﺎﺕ
ﺃﺋﺬﺍ ﻛﻨﺎ ﻋﻈﺎﻣﺎ ﳔﺮﺓ ٢٢٨ ..................................................................
ﺃﺟﻌﻞ ﺍﻵﳍﺔ ﺇﳍﺎ ﻭﺍﺣﺪﺍ ﺇﻥ ﻫﺬﺍ ﻟﺸﻲﺀ ﻋﺠﺎﺏ ٢٠٤ ،١٣٣ ...................................
ﺇﺫ ﺗﺴﺘﻐﻴﺜﻮﻥ ﺭﺑﻜﻢ ﻓﺎﺳﺘﺠﺎﺏ ﻟﻜﻢ ﺃﱐ ﳑﺪﻛﻢ ﺑﺄﻟﻒ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻣﺮﺩﻓﲔ١٢٠ ..................
ﺇﺫﺍ ﺟﺎﺀﻙ ﺍﳌﻨﺎﻓﻘﻮﻥ ﻗﺎﻟﻮﺍ ﻧﺸﻬﺪ ﺇﻧﻚ ﻟﺮﺳﻮﻝ ﺍﷲ ﻭﺍﷲ ﻳﻌﻠﻢ ﺇﻧﻚ ﻟﺮﺳﻮﻟﻪ ١٤٤ ،١٣٨ ...........
ﺃﻓﺤﺴﺒﺘﻢ ﺃﳕﺎ ﺧﻠﻘﻨﺎﻛﻢ ﻋﺒﺜﺎ ﻭﺃﻧﻜﻢ ﺇﻟﻴﻨﺎ ﻻ ﺗﺮﺟﻌﻮﻥ ٢٢٤ ،٢٨ ................................
ﺃﻓﺮﺃﻳﺘﻢ ﻣﺎ ﲢﺮﺛﻮﻥ ١٠٩ ....................................................................
ﺃﻓﻨﺠﻌﻞ ﺍﳌﺴﻠﻤﲔ ﻛﺎﺠﻤﻟﺮﻣﲔ ٣٠ .............................................................
ﺃﻗﻢ ﺍﻟﺼﻼﺓ ﻟﺪﻟﻮﻙ ﺍﻟﺸﻤﺲ ﺇﱃ ﻏﺴﻖ ﺍﻟﻠﻴﻞ ﻭﻗﺮﺁﻥ ﺍﻟﻔﺠﺮ ﺇﻥ ﻗﺮﺁﻥ ﺍﻟﻔﺠﺮ ١٦٦ ...............
ﺇﻻ ﺍﻟﺬﻱ ﻓﻄﺮﱐ ﻓﺈﻧﻪ ﺳﻴﻬﺪﻳﻦ ١٣٥ .........................................................
ﺇﻻ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ﻭﺗﻮﺍﺻﻮﺍ ﺑﺎﳊﻖ ﻭﺗﻮﺍﺻﻮﺍ ﺑﺎﻟﺼﱪ ١٩ ...................
ﺇﻻ ﺍﳌﺴﺘﻀﻌﻔﲔ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﻮﻟﺪﺍﻥ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺣﻴﻠﺔ ﻭﻻ ٢١٤ ...............
ﺇﻻ ﺑﻼﻏﺎ ﻣﻦ ﺍﷲ ﻭﺭﺳﺎﻻﺗﻪ ﻭﻣﻦ ﻳﻌﺺ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﺈﻥ ﻟﻪ ﻧﺎﺭ ﺟﻬﻨﻢ ١٦٢ ،١٤٥ ...........
ﺇﻻ ﻋﺒﺎﺩﻙ ﻣﻨﻬﻢ ﺍﳌﺨﻠﺼﲔ ٩٥ ..............................................................
ﺃﻻ ﷲ ﺍﻟﺪﻳﻦ ﺍﳋﺎﻟﺺ ﻭﺍﻟﺬﻳﻦ ﺍﲣﺬﻭﺍ ﻣﻦ ﺩﻭﻧﻪ ﺃﻭﻟﻴﺎﺀ ﻣﺎ ﻧﻌﺒﺪﻫﻢ ﺇﻻ ٣٩ .........................
ﺃﱂ ﺗﺮ ﺇﱃ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﻧﺼﻴﺒﺎ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻳﺆﻣﻨﻮﻥ ﺑﺎﳉﺒﺖ ﻭﺍﻟﻄﺎﻏﻮﺕ ٢٣٦ .....................
ﺃﱂ ﺗﺮ ﺇﱃ ﺍﻟﺬﻳﻦ ﻳﺰﻋﻤﻮﻥ ﺃﻬﻧﻢ ﺁﻣﻨﻮﺍ ﲟﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻚ ﻭﻣﺎ ﺃﻧﺰﻝ ﻣﻦ٢٤٥ ،٢٣٦ ...................
ﺃﱂ ﺗﺮ ﻛﻴﻒ ﻓﻌﻞ ﺭﺑﻚ ﺑﺄﺻﺤﺎﺏ ﺍﻟﻔﻴﻞ ١٩٧ ...............................................
ﺃﻡ ﺣﺴﺐ ﺍﻟﺬﻳﻦ ﺍﺟﺘﺮﺣﻮﺍ ﺍﻟﺴﻴﺌﺎﺕ ﺃﻥ ﳒﻌﻠﻬﻢ ﻛﺎﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ٢٢٤ ،٣٠ .....
ﺃﻡ ﺧﻠﻘﻮﺍ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺑﻞ ﻻ ﻳﻮﻗﻨﻮﻥ ٦١ .............................................
ﺃﻡ ﺧﻠﻘﻮﺍ ﻣﻦ ﻏﲑ ﺷﻲﺀ ﺃﻡ ﻫﻢ ﺍﳋﺎﻟﻘﻮﻥ ٧٩ ،٦١ ،٢٨ .....................................
ﺃﻡ ﳒﻌﻞ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ﻛﺎﳌﻔﺴﺪﻳﻦ ﰲ ﺍﻷﺭﺽ ﺃﻡ ﳒﻌﻞ ٢٢٤ ،٣٠ .............
ﺃﻣﻦ ﻫﺬﺍ ﺍﻟﺬﻱ ﻫﻮ ﺟﻨﺪ ﻟﻜﻢ ﻳﻨﺼﺮﻛﻢ ﻣﻦ ﺩﻭﻥ ﺍﻟﺮﲪﻦ ﺇﻥ ﺍﻟﻜﺎﻓﺮﻭﻥ ﺇﻻ ٧٣ ...............
ﺇﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻛﺎﻥ ﺃﻣﺔ ﻗﺎﻧﺘﺎ ﷲ ﺣﻨﻴﻔﺎ ﻭﱂ ﻳﻚ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ٥٢ ..................................
ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻔﻲ ﺧﺴﺮ ٢١ ،١٩............................................................
ﺇﻥ ﺍﻟﺬﻳﻦ ﺗﻮﻓﺎﻫﻢ ﺍﳌﻼﺋﻜﺔ ﻇﺎﳌﻲ ﺃﻧﻔﺴﻬﻢ ﻗﺎﻟﻮﺍ ﻓﻴﻢ ﻛﻨﺘﻢ ﻗﺎﻟﻮﺍ ﻛﻨﺎ ٢١٤ ........................
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺇﻥ ﺍﻟﺬﻳﻦ ﺳﺒﻘﺖ ﳍﻢ ﻣﻨﺎ ﺍﳊﺴﲎ ﺃﻭﻟﺌﻚ ﻋﻨﻬﺎ ﻣﺒﻌﺪﻭﻥ ٢٤٢ ................................
ﺇﻥ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺳﻮﺍﺀ ﻋﻠﻴﻬﻢ ﺃﺃﻧﺬﺭﻬﺗﻢ ﺃﻡ ﱂ ﺗﻨﺬﺭﻫﻢ ﻻ ﻳﺆﻣﻨﻮﻥ ٩٢ ............................
ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﻜﻔﺮﻭﻥ ﺑﺎﷲ ﻭﺭﺳﻠﻪ ﻭﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﻔﺮﻗﻮﺍ ﺑﲔ ﺍﷲ ﻭﺭﺳﻠﻪ ٢٣٠ ،١٧٠ ................
ﺇﻥ ﺍﷲ ﻋﻨﺪﻩ ﻋﻠﻢ ﺍﻟﺴﺎﻋﺔ ﻭﻳﱰﻝ ﺍﻟﻐﻴﺚ ﻭﻳﻌﻠﻢ ﻣﺎ ﰲ ﺍﻷﺭﺣﺎﻡ ﻭﻣﺎ ﺗﺪﺭﻱ ١٨٨ ..................
ﺇﻥ ﺍﷲ ﻻ ﳜﻔﻰ ﻋﻠﻴﻪ ﺷﻲﺀ ﰲ ﺍﻷﺭﺽ ﻭﻻ ﰲ ﺍﻟﺴﻤﺎﺀ ١٨٢ .................................
ﺇﻥ ﺍﷲ ﻻ ﻳﻐﻔﺮ ﺃﻥ ﻳﺸﺮﻙ ﺑﻪ ﻭﻳﻐﻔﺮ ﻣﺎ ﺩﻭﻥ ﺫﻟﻚ ﳌﻦ ﻳﺸﺎﺀ ﻭﻣﻦ ﻳﺸﺮﻙ ١٦٢ ،٦٥ ،٦٤ .........
ﺇﻥ ﺍﷲ ﻣﻊ ﺍﻟﺬﻳﻦ ﺍﺗﻘﻮﺍ ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﳏﺴﻨﻮﻥ ١٨٠ .............................................
ﺇﻥ ﺍﷲ ﻫﻮ ﺍﻟﺮﺯﺍﻕ ﺫﻭ ﺍﻟﻘﻮﺓ ﺍﳌﺘﲔ ٥٦ ،٢٩...................................................
ﺇﻥ ﺍﷲ ﳝﺴﻚ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺃﻥ ﺗﺰﻭﻻ ﻭﻟﺌﻦ ﺯﺍﻟﺘﺎ ﺇﻥ ﺃﻣﺴﻜﻬﻤﺎ ﻣﻦ ٨٧ ...................
ﺇﻥ ﺭﺑﻜﻢ ﺍﷲ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ ﰒ ﺍﺳﺘﻮﻯ ﻋﻠﻰ ،٨٧ ،٨٦ ،٧٣ ..
٨٩ ،٨٨
ﺇﻥ ﻋﺒﺎﺩﻱ ﻟﻴﺲ ﻟﻚ ﻋﻠﻴﻬﻢ ﺳﻠﻄﺎﻥ ﺇﻻ ﻣﻦ ﺍﺗﺒﻌﻚ ﻣﻦ ﺍﻟﻐﺎﻭﻳﻦ ٩٤ .............................
ﺇﻥ ﻛﻞ ﻣﻦ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺇﻻ ﺁﰐ ﺍﻟﺮﲪﻦ ﻋﺒﺪﺍ ٩٤ ...................................
ﺇﻥ ﻧﻘﻮﻝ ﺇﻻ ﺍﻋﺘﺮﺍﻙ ﺑﻌﺾ ﺁﳍﺘﻨﺎ ﺑﺴﻮﺀ ﻗﺎﻝ ﺇﱐ ﺃﺷﻬﺪ ﺍﷲ ﻭﺍﺷﻬﺪﻭﺍ ١٠٣ ......................
ﺇﻥ ﻫﺬﺍ ﳍﻮ ﺍﻟﻘﺼﺺ ﺍﳊﻖ ﻭﻣﺎ ﻣﻦ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺇﻥ ﺍﷲ ﳍﻮ ﺍﻟﻌﺰﻳﺰ ١٣٦ .........................
ﺇﻧﺎ ﺃﺭﺳﻠﻨﺎ ﺇﻟﻴﻜﻢ ﺭﺳﻮﻻ ﺷﺎﻫﺪﺍ ﻋﻠﻴﻜﻢ ﻛﻤﺎ ﺃﺭﺳﻠﻨﺎ ﺇﱃ ﻓﺮﻋﻮﻥ ﺭﺳﻮﻻ ٣٤ ،٣٣.................
ﺇﻧﺎ ﺃﺭﺳﻠﻨﺎﻙ ﺑﺎﳊﻖ ﺑﺸﲑﺍ ﻭﻧﺬﻳﺮﺍ ﻭﺇﻥ ﻣﻦ ﺃﻣﺔ ﺇﻻ ﺧﻼ ﻓﻴﻬﺎ ﻧﺬﻳﺮ ٢٣٤ ..........................
ﺇﻧﺎ ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻚ ﻛﻤﺎ ﺃﻭﺣﻴﻨﺎ ﺇﱃ ﻧﻮﺡ ﻭﺍﻟﻨﺒﻴﲔ ﻣﻦ ﺑﻌﺪﻩ ﻭﺃﻭﺣﻴﻨﺎ ﺇﱃ ٢٣١ ،١٦٩ ...............
ﺇﻧﺎ ﻛﻞ ﺷﻲﺀ ﺧﻠﻘﻨﺎﻩ ﺑﻘﺪﺭ ١٧٦ .............................................................
ﺇﻧﺎ ﳌﺎ ﻃﻐﻰ ﺍﳌﺎﺀ ﲪﻠﻨﺎﻛﻢ ﰲ ﺍﳉﺎﺭﻳﺔ ٢٣٦ ....................................................
ﺇﻧﻚ ﻣﻴﺖ ﻭﺇﻬﻧﻢ ﻣﻴﺘﻮﻥ ٢٢٠ ...............................................................
ﺇﻧﻜﻢ ﻭﻣﺎ ﺗﻌﺒﺪﻭﻥ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺣﺼﺐ ﺟﻬﻨﻢ ﺃﻧﺘﻢ ﳍﺎ ﻭﺍﺭﺩﻭﻥ ٢٤٢ ........................
ﺇﳕﺎ ﺃﻣﺮﻩ ﺇﺫﺍ ﺃﺭﺍﺩ ﺷﻴﺌﺎ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ ﻛﻦ ﻓﻴﻜﻮﻥ ٨٩ ...........................................
ﺇﳕﺎ ﺍﻟﺼﺪﻗﺎﺕ ﻟﻠﻔﻘﺮﺍﺀ ﻭﺍﳌﺴﺎﻛﲔ ﻭﺍﻟﻌﺎﻣﻠﲔ ﻋﻠﻴﻬﺎ ﻭﺍﳌﺆﻟﻔﺔ ﻗﻠﻮﻬﺑﻢ ١٥١ ........................
ﺇﳕﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺫﻛﺮ ﺍﷲ ﻭﺟﻠﺖ ﻗﻠﻮﻬﺑﻢ ﻭﺇﺫﺍ ﺗﻠﻴﺖ ﻋﻠﻴﻬﻢ ١٦٣ ،١٠٩ .................
ﺇﳕﺎ ﺫﻟﻜﻢ ﺍﻟﺸﻴﻄﺎﻥ ﳜﻮﻑ ﺃﻭﻟﻴﺎﺀﻩ ﻓﻼ ﲣﺎﻓﻮﻫﻢ ﻭﺧﺎﻓﻮﻥ ﺇﻥ ﻛﻨﺘﻢ ﻣﺆﻣﻨﲔ ١٠٥ ،١٠٣ ..........
ﺇﳕﺎ ﻳﻌﻤﺮ ﻣﺴﺎﺟﺪ ﺍﷲ ﻣﻦ ﺁﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺃﻗﺎﻡ ﺍﻟﺼﻼﺓ ﻭﺁﺗﻰ ٩٩ ...................
ﺇﻧﻪ ﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﻌﻠﻴﻢ ١٨١ ...............................................................
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺑﻠﻰ ﻣﻦ ﺃﺳﻠﻢ ﻭﺟﻬﻪ ﷲ ﻭﻫﻮ ﳏﺴﻦ ﻓﻠﻪ ﺃﺟﺮﻩ ﻋﻨﺪ ﺭﺑﻪ ﻭﻻ ﺧﻮﻑ ﻋﻠﻴﻬﻢ ١٢٥ .................
ﺗﻜﺎﺩ ﲤﻴﺰ ﻣﻦ ﺍﻟﻐﻴﻆ ﻛﻠﻤﺎ ﺃﻟﻘﻲ ﻓﻴﻬﺎ ﻓﻮﺝ ﺳﺄﳍﻢ ﺧﺰﻧﺘﻬﺎ ﺃﱂ ﻳﺄﺗﻜﻢ ٣٤ ..........................
ﰒ ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻚ ﺃﻥ ﺍﺗﺒﻊ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺣﻨﻴﻔﺎ ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ٥٢ ..........................
ﰒ ﺃﻭﺭﺛﻨﺎ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻳﻦ ﺍﺻﻄﻔﻴﻨﺎ ﻣﻦ ﻋﺒﺎﺩﻧﺎ ﻓﻤﻨﻬﻢ ﻇﺎﱂ ﻟﻨﻔﺴﻪ ﻭﻣﻨﻬﻢ ١٢٧ ....................
ﰒ ﺍﺳﺘﻮﻯ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻭﻫﻲ ﺩﺧﺎﻥ ﻓﻘﺎﻝ ﳍﺎ ﻭﻟﻸﺭﺽ ﺍﺋﺘﻴﺎ ﻃﻮﻋﺎ ﺃﻭ ﻛﺮﻫﺎ ٨٩ ...................
ﰒ ﻳﻌﻴﺪﻛﻢ ﻓﻴﻬﺎ ﻭﳜﺮﺟﻜﻢ ﺇﺧﺮﺍﺟﺎ ٢٢٣ .....................................................
ﺣﺮﻣﺖ ﻋﻠﻴﻜﻢ ﺍﳌﻴﺘﺔ ﻭﺍﻟﺪﻡ ﻭﳊﻢ ﺍﳋﱰﻳﺮ ﻭﻣﺎ ﺃﻫﻞ ﻟﻐﲑ ﺍﷲ ﺑﻪ ﻭﺍﳌﻨﺨﻨﻘﺔ ،٢١٧ ،٢١٦ ،٣١ ..
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ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ ﻻ ﻳﺒﻐﻮﻥ ﻋﻨﻬﺎ ﺣﻮﻻ ٤٧ ........................................................
ﺧﺸﻌﺎ ﺃﺑﺼﺎﺭﻫﻢ ﳜﺮﺟﻮﻥ ﻣﻦ ﺍﻷﺟﺪﺍﺙ ﻛﺄﻬﻧﻢ ﺟﺮﺍﺩ ﻣﻨﺘﺸﺮ ٢٢١ ..............................
ﺩﻋﻮﺍﻫﻢ ﻓﻴﻬﺎ ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﻭﲢﻴﺘﻬﻢ ﻓﻴﻬﺎ ﺳﻼﻡ ﻭﺁﺧﺮ ﺩﻋﻮﺍﻫﻢ ﺃﻥ ﺍﳊﻤﺪ ٧٤ .............
ﺫﻟﻚ ﺑﺄﻥ ﺍﷲ ﻫﻮ ﺍﳊﻖ ﻭﺃﻥ ﻣﺎ ﻳﺪﻋﻮﻥ ﻣﻦ ﺩﻭﻧﻪ ﻫﻮ ﺍﻟﺒﺎﻃﻞ ﻭﺃﻥ ﺍﷲ ١٣٠ ......................
ﺫﻟﻚ ﳑﺎ ﺃﻭﺣﻰ ﺇﻟﻴﻚ ﺭﺑﻚ ﻣﻦ ﺍﳊﻜﻤﺔ ﻭﻻ ﲡﻌﻞ ﻣﻊ ﺍﷲ ﺇﳍﺎ ﺁﺧﺮ ﻓﺘﻠﻘﻰ ٦٣ ....................
ﺫﻟﻚ ﻫﺪﻯ ﺍﷲ ﻳﻬﺪﻱ ﺑﻪ ﻣﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ ﻭﻟﻮ ﺃﺷﺮﻛﻮﺍ ﳊﺒﻂ ﻋﻨﻬﻢ ﻣﺎ ٣٦ ...................
ﺭﺳﻼ ﻣﺒﺸﺮﻳﻦ ﻭﻣﻨﺬﺭﻳﻦ ﻟﺌﻼ ﻳﻜﻮﻥ ﻟﻠﻨﺎﺱ ﻋﻠﻰ ﺍﷲ ﺣﺠﺔ ﺑﻌﺪ ﺍﻟﺮﺳﻞ ﻭﻛﺎﻥ٢٣٠ ،٣٣ ..........
ﺯﻋﻢ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺃﻥ ﻟﻦ ﻳﺒﻌﺜﻮﺍ ﻗﻞ ﺑﻠﻰ ﻭﺭﰊ ﻟﺘﺒﻌﺜﻦ ﰒ ﻟﺘﻨﺒﺆﻥ ﲟﺎ ٢٢٩ ،٢٢٨ .................
ﺳﺄﺻﺮﻑ ﻋﻦ ﺁﻳﺎﰐ ﺍﻟﺬﻳﻦ ﻳﺘﻜﱪﻭﻥ ﰲ ﺍﻷﺭﺽ ﺑﻐﲑ ﺍﳊﻖ ﻭﺇﻥ ﻳﺮﻭﺍ ﻛﻞ ﺁﻳﺔ ٥١ .............
ﺳﺒﺤﺎﻥ ﺍﻟﺬﻱ ﺃﺳﺮﻯ ﺑﻌﺒﺪﻩ ﻟﻴﻼ ﻣﻦ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﺇﱃ ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ ٢٠٧ ،٢٠٥ ...........
ﺳﻴﻘﻮﻝ ﻟﻚ ﺍﳌﺨﻠﻔﻮﻥ ﻣﻦ ﺍﻷﻋﺮﺍﺏ ﺷﻐﻠﺘﻨﺎ ﺃﻣﻮﺍﻟﻨﺎ ﻭﺃﻫﻠﻮﻧﺎ ﻓﺎﺳﺘﻐﻔﺮ ﻟﻨﺎ ١٥٧ ...............
ﺷﻬﺪ ﺍﷲ ﺃﻧﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻭﺍﳌﻼﺋﻜﺔ ﻭﺃﻭﻟﻮ ﺍﻟﻌﻠﻢ ﻗﺎﺋﻤﺎ ﺑﺎﻟﻘﺴﻂ ١٣٠ ..........................
ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻓﻴﻪ ﺍﻟﻘﺮﺁﻥ ﻫﺪﻯ ﻟﻠﻨﺎﺱ ﻭﺑﻴﻨﺎﺕ ﻣﻦ ﺍﳍﺪﻯ ﻭﺍﻟﻔﺮﻗﺎﻥ ١٥٣ ........
ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻓﻼ ﻳﻈﻬﺮ ﻋﻠﻰ ﻏﻴﺒﻪ ﺃﺣﺪﺍ ٢٤٤ ..................................................
ﻓﺈﺫﺍ ﺍﻧﺴﻠﺦ ﺍﻷﺷﻬﺮ ﺍﳊﺮﻡ ﻓﺎﻗﺘﻠﻮﺍ ﺍﳌﺸﺮﻛﲔ ﺣﻴﺚ ﻭﺟﺪﲤﻮﻫﻢ ﻭﺧﺬﻭﻫﻢ ٦٥ ....................
ﻓﺄﻣﺎ ﻣﻦ ﺃﻭﰐ ﻛﺘﺎﺑﻪ ﺑﻴﻤﻴﻨﻪ ٢٢٦ .............................................................
ﻓﺈﻥ ﺗﻮﻟﻮﺍ ﻓﺈﻥ ﺍﷲ ﻋﻠﻴﻢ ﺑﺎﳌﻔﺴﺪﻳﻦ ١٣٧ ...................................................
ﻓﺎﺩﻋﻮﺍ ﺍﷲ ﳐﻠﺼﲔ ﻟﻪ ﺍﻟﺪﻳﻦ ﻭﻟﻮ ﻛﺮﻩ ﺍﻟﻜﺎﻓﺮﻭﻥ ٦٧ ..........................................
ﻓﺎﺳﺘﺠﺒﻨﺎ ﻟﻪ ﻭﻭﻫﺒﻨﺎ ﻟﻪ ﳛﲕ ﻭﺃﺻﻠﺤﻨﺎ ﻟﻪ ﺯﻭﺟﻪ ﺇﻬﻧﻢ ﻛﺎﻧﻮﺍ ﻳﺴﺎﺭﻋﻮﻥ ١١١ ،١١٠ ..............
ﻓﺎﻋﻠﻢ ﺃﻧﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺍﺳﺘﻐﻔﺮ ﻟﺬﻧﺒﻚ ﻭﻟﻠﻤﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ ﻭﺍﷲ ٢٥ ........................
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻓﺎﻟﻖ ﺍﻹﺻﺒﺎﺡ ﻭﺟﻌﻞ ﺍﻟﻠﻴﻞ ﺳﻜﻨﺎ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﺣﺴﺒﺎﻧﺎ ﺫﻟﻚ ﺗﻘﺪﻳﺮ ﺍﻟﻌﺰﻳﺰ ١١٦ ...........
ﻓﺒﻤﺎ ﺭﲪﺔ ﻣﻦ ﺍﷲ ﻟﻨﺖ ﳍﻢ ﻭﻟﻮ ﻛﻨﺖ ﻓﻈﺎ ﻏﻠﻴﻆ ﺍﻟﻘﻠﺐ ﻻﻧﻔﻀﻮﺍ ﻣﻦ ﺣﻮﻟﻚ ١٤٢ ..............
ﻓﺠﻌﻠﻬﻢ ﻛﻌﺼﻒ ﻣﺄﻛﻮﻝ ١٩٧ .............................................................
ﻓﺨﺮﺝ ﻣﻨﻬﺎ ﺧﺎﺋﻔﺎ ﻳﺘﺮﻗﺐ ﻗﺎﻝ ﺭﺏ ﳒﲏ ﻣﻦ ﺍﻟﻘﻮﻡ ﺍﻟﻈﺎﳌﲔ ١٠٤ ...........................
ﻓﺼﻞ ﻟﺮﺑﻚ ﻭﺍﳓﺮ ١٢١ ....................................................................
ﻓﻌﺼﻰ ﻓﺮﻋﻮﻥ ﺍﻟﺮﺳﻮﻝ ﻓﺄﺧﺬﻧﺎﻩ ﺃﺧﺬﺍ ﻭﺑﻴﻼ ٣٥ ،٣٤ ،٣٣ ...................................
ﻓﻘﺎﻝ ﺃﻧﺎ ﺭﺑﻜﻢ ﺍﻷﻋﻠﻰ ٢٤٣ ،٣٤ ...........................................................
ﻓﻜﻠﻮﺍ ﳑﺎ ﺫﻛﺮ ﺍﺳﻢ ﺍﷲ ﻋﻠﻴﻪ ﺇﻥ ﻛﻨﺘﻢ ﺑﺂﻳﺎﺗﻪ ﻣﺆﻣﻨﲔ ٢٣٩ .....................................
ﻓﻠﻮﻻ ﻛﺎﻧﺖ ﻗﺮﻳﺔ ﺁﻣﻨﺖ ﻓﻨﻔﻌﻬﺎ ﺇﳝﺎﻬﻧﺎ ﺇﻻ ﻗﻮﻡ ﻳﻮﻧﺲ ﳌﺎ ﺁﻣﻨﻮﺍ ﻛﺸﻔﻨﺎ ١١٣ .....................
ﻓﻤﻦ ﺛﻘﻠﺖ ﻣﻮﺍﺯﻳﻨﻪ ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﳌﻔﻠﺤﻮﻥ ٢٢٧ ..............................................
ﻓﻤﻦ ﺣﺎﺟﻚ ﻓﻴﻪ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺟﺎﺀﻙ ﻣﻦ ﺍﻟﻌﻠﻢ ﻓﻘﻞ ﺗﻌﺎﻟﻮﺍ ﻧﺪﻉ ﺃﺑﻨﺎﺀﻧﺎ ﻭﺃﺑﻨﺎﺀﻛﻢ ١٣٦ .............
ﻓﻴﻪ ﺁﻳﺎﺕ ﺑﻴﻨﺎﺕ ﻣﻘﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻦ ﺩﺧﻠﻪ ﻛﺎﻥ ﺁﻣﻨﺎ ﻭﷲ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ١٥٦ ،١٥٤ ...............
ﻗﺎﻝ ﺃﻧﺎ ﺧﲑ ﻣﻨﻪ ﺧﻠﻘﺘﲏ ﻣﻦ ﻧﺎﺭ ﻭﺧﻠﻘﺘﻪ ﻣﻦ ﻃﲔ ٢٤١ ........................................
ﻗﺎﻝ ﺍﷲ ﻫﺬﺍ ﻳﻮﻡ ﻳﻨﻔﻊ ﺍﻟﺼﺎﺩﻗﲔ ﺻﺪﻗﻬﻢ ﳍﻢ ﺟﻨﺎﺕ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷﻬﻧﺎﺭ ٤٧ .................
ﻗﺎﻝ ﺭﺟﻼﻥ ﻣﻦ ﺍﻟﺬﻳﻦ ﳜﺎﻓﻮﻥ ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻬﻤﺎ ﺍﺩﺧﻠﻮﺍ ﻋﻠﻴﻬﻢ ﺍﻟﺒﺎﺏ١٠٨ ......................
ﻗﺎﻝ ﻓﻴﻬﺎ ﲢﻴﻮﻥ ﻭﻓﻴﻬﺎ ﲤﻮﺗﻮﻥ ﻭﻣﻨﻬﺎ ﲣﺮﺟﻮﻥ ٢٢٣ ...........................................
ﻗﺎﻝ ﻛﺬﻟﻚ ﻗﺎﻝ ﺭﺑﻚ ﻫﻮ ﻋﻠﻲ ﻫﲔ ﻭﻗﺪ ﺧﻠﻘﺘﻚ ﻣﻦ ﻗﺒﻞ ﻭﱂ ﺗﻚ ﺷﻴﺌﺎ ٢٨ .....................
ﻗﺎﻟﺖ ﻳﺎﺃﻳﻬﺎ ﺍﳌﻸ ﺇﱐ ﺃﻟﻘﻲ ﺇﱄ ﻛﺘﺎﺏ ﻛﺮﱘ ٤ .................................................
ﻗﺎﻟﻮﺍ ﻳﺎﺃﺑﺎﻧﺎ ﺇﻧﺎ ﺫﻫﺒﻨﺎ ﻧﺴﺘﺒﻖ ﻭﺗﺮﻛﻨﺎ ﻳﻮﺳﻒ ﻋﻨﺪ ﻣﺘﺎﻋﻨﺎ ﻓﺄﻛﻠﻪ ﺍﻟﺬﺋﺐ ١٥٧ .....................
ﻗﺪ ﻛﺎﻧﺖ ﻟﻜﻢ ﺃﺳﻮﺓ ﺣﺴﻨﺔ ﰲ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺍﻟﺬﻳﻦ ﻣﻌﻪ ﺇﺫ ﻗﺎﻟﻮﺍ ﻟﻘﻮﻣﻬﻢ ﺇﻧﺎ ٤٥ ....................
ﻗﺪ ﻧﻌﻠﻢ ﺇﻧﻪ ﻟﻴﺤﺰﻧﻚ ﺍﻟﺬﻱ ﻳﻘﻮﻟﻮﻥ ﻓﺈﻬﻧﻢ ﻻ ﻳﻜﺬﺑﻮﻧﻚ ﻭﻟﻜﻦ ﺍﻟﻈﺎﳌﲔ ١٤٤ ....................
ﻗﻞ ﺃﺭﺃﻳﺘﻢ ﺇﻥ ﺟﻌﻞ ﺍﷲ ﻋﻠﻴﻜﻢ ﺍﻟﻠﻴﻞ ﺳﺮﻣﺪﺍ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻦ ﺇﻟﻪ ٨١ .........................
ﻗﻞ ﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭﺃﻃﻴﻌﻮﺍ ﺍﻟﺮﺳﻮﻝ ﻓﺈﻥ ﺗﻮﻟﻮﺍ ﻓﺈﳕﺎ ﻋﻠﻴﻪ ﻣﺎ ﲪﻞ ﻭﻋﻠﻴﻜﻢ٣٢ ...................
ﻗﻞ ﺃﻋﻮﺫ ﺑﺮﺏ ﺍﻟﻔﻠﻖ ١١٦ .................................................................
ﻗﻞ ﺇﻥ ﺻﻼﰐ ﻭﻧﺴﻜﻲ ﻭﳏﻴﺎﻱ ﻭﳑﺎﰐ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ١٢١ .................................
ﻗﻞ ﺇﻥ ﻛﺎﻥ ﺁﺑﺎﺅﻛﻢ ﻭﺃﺑﻨﺎﺅﻛﻢ ﻭﺇﺧﻮﺍﻧﻜﻢ ﻭﺃﺯﻭﺍﺟﻜﻢ ﻭﻋﺸﲑﺗﻜﻢ ﻭﺃﻣﻮﺍﻝ ﺍﻗﺘﺮﻓﺘﻤﻮﻫﺎ ٦٦ ...
ﻗﻞ ﺇﻥ ﻛﻨﺘﻢ ﲢﺒﻮﻥ ﺍﷲ ﻓﺎﺗﺒﻌﻮﱐ ﳛﺒﺒﻜﻢ ﺍﷲ ﻭﻳﻐﻔﺮ ﻟﻜﻢ ﺫﻧﻮﺑﻜﻢ ﻭﺍﷲ ٢٣٨ ،١٣ ................
ﻗﻞ ﺇﳕﺎ ﺃﻧﺎ ﺑﺸﺮ ﻣﺜﻠﻜﻢ ﻳﻮﺣﻰ ﺇﱄ ﺃﳕﺎ ﺇﳍﻜﻢ ﺇﻟﻪ ﻭﺍﺣﺪ ﻓﻤﻦ ﻛﺎﻥ ﻳﺮﺟﻮﺍ ١٠٦ ...................
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻗﻞ ﺗﻌﺎﻟﻮﺍ ﺃﺗﻞ ﻣﺎ ﺣﺮﻡ ﺭﺑﻜﻢ ﻋﻠﻴﻜﻢ ﺃﻻ ﺗﺸﺮﻛﻮﺍ ﺑﻪ ﺷﻴﺌﺎ ﻭﺑﺎﻟﻮﺍﻟﺪﻳﻦ ٦٢ ،٦٠..................
ﻗﻞ ﻣﻦ ﺭﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻗﻞ ﺍﷲ ﻗﻞ ﺃﻓﺎﲣﺬﰎ ﻣﻦ ﺩﻭﻧﻪ ﺃﻭﻟﻴﺎﺀ ﻻ ٨٠ ....................
ﻗﻞ ﻧﺰﻟﻪ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻣﻦ ﺭﺑﻚ ﺑﺎﳊﻖ ﻟﻴﺜﺒﺖ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻫﺪﻯ ﻭﺑﺸﺮﻯ ﻟﻠﻤﺴﻠﻤﲔ٤٦ .........
ﻗﻞ ﻫﺬﻩ ﺳﺒﻴﻠﻲ ﺃﺩﻋﻮ ﺇﱃ ﺍﷲ ﻋﻠﻰ ﺑﺼﲑﺓ ﺃﻧﺎ ﻭﻣﻦ ﺍﺗﺒﻌﲏ ﻭﺳﺒﺤﺎﻥ ﺍﷲ ١٧ ......................
ﻗﻞ ﻳﺎﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺗﻌﺎﻟﻮﺍ ﺇﱃ ﻛﻠﻤﺔ ﺳﻮﺍﺀ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻜﻢ ﺃﻻ ﻧﻌﺒﺪ ﺇﻻ ١٣٧ ،١٣٦ .................
ﻗﻞ ﻳﺎﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﱐ ﺭﺳﻮﻝ ﺍﷲ ﺇﻟﻴﻜﻢ ﲨﻴﻌﺎ ﺍﻟﺬﻱ ﻟﻪ ﻣﻠﻚ ﺍﻟﺴﻤﺎﻭﺍﺕ ٢١٦ ..................
ﻗﻞ ﻳﺘﻮﻓﺎﻛﻢ ﻣﻠﻚ ﺍﳌﻮﺕ ﺍﻟﺬﻱ ﻭﻛﻞ ﺑﻜﻢ ﰒ ﺇﱃ ﺭﺑﻜﻢ ﺗﺮﺟﻌﻮﻥ ١٦٥ ..........................
ﻗﻞ ﳛﻴﻴﻬﺎ ﺍﻟﺬﻱ ﺃﻧﺸﺄﻫﺎ ﺃﻭﻝ ﻣﺮﺓ ﻭﻫﻮ ﺑﻜﻞ ﺧﻠﻖ ﻋﻠﻴﻢ ٢٢٥ ...............................
ﻛﺘﺐ ﻋﻠﻴﻜﻢ ﺍﻟﻘﺘﺎﻝ ﻭﻫﻮ ﻛﺮﻩ ﻟﻜﻢ ﻭﻋﺴﻰ ﺃﻥ ﺗﻜﺮﻫﻮﺍ ﺷﻴﺌﺎ ﻭﻫﻮ ﺧﲑ ﻟﻜﻢ ١٥٢ ..............
ﻛﺬﺑﺖ ﻗﻮﻡ ﻧﻮﺡ ﺍﳌﺮﺳﻠﲔ١٧٠ ............................................................
ﻛﻞ ﻧﻔﺲ ﺫﺍﺋﻘﺔ ﺍﳌﻮﺕ ﻭﺇﳕﺎ ﺗﻮﻓﻮﻥ ﺃﺟﻮﺭﻛﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻤﻦ ﺯﺣﺰﺡ ﻋﻦ ٢٢٠ .............
ﻻ ﺇﻛﺮﺍﻩ ﰲ ﺍﻟﺪﻳﻦ ﻗﺪ ﺗﺒﲔ ﺍﻟﺮﺷﺪ ﻣﻦ ﺍﻟﻐﻲ ﻓﻤﻦ ﻳﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﻳﺆﻣﻦ ،١٣٤ ،٥١ ،٣٧ ..
٢٤٧ ،٢٤٦ ،٢٣٦
ﻻ ﲡﺪ ﻗﻮﻣﺎ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻳﻮﺍﺩﻭﻥ ﻣﻦ ﺣﺎﺩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ٤٧ ،٤٦ ،٤٥ .............
ﻻ ﲡﻌﻞ ﻣﻊ ﺍﷲ ﺇﳍﺎ ﺁﺧﺮ ﻓﺘﻘﻌﺪ ﻣﺬﻣﻮﻣﺎ ﳐﺬﻭﻻ ٦٣ .........................................
ﻻ ﲡﻌﻠﻮﺍ ﺩﻋﺎﺀ ﺍﻟﺮﺳﻮﻝ ﺑﻴﻨﻜﻢ ﻛﺪﻋﺎﺀ ﺑﻌﻀﻜﻢ ﺑﻌﻀﺎ ﻗﺪ ﻳﻌﻠﻢ ﺍﷲ ﺍﻟﺬﻳﻦ ١٤٦ ..............
ﻻ ﺗﺪﻋﻮﺍ ﺍﻟﻴﻮﻡ ﺛﺒﻮﺭﺍ ﻭﺍﺣﺪﺍ ﻭﺍﺩﻋﻮﺍ ﺛﺒﻮﺭﺍ ﻛﺜﲑﺍ ٤١ ..........................................
ﻻ ﻳﻨﻬﺎﻛﻢ ﺍﷲ ﻋﻦ ﺍﻟﺬﻳﻦ ﱂ ﻳﻘﺎﺗﻠﻮﻛﻢ ﰲ ﺍﻟﺪﻳﻦ ﻭﱂ ﳜﺮﺟﻮﻛﻢ ﻣﻦ ﺩﻳﺎﺭﻛﻢ ٤٨ ...................
ﳋﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺃﻛﱪ ﻣﻦ ﺧﻠﻖ ﺍﻟﻨﺎﺱ ﻭﻟﻜﻦ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻻ ﻳﻌﻠﻤﻮﻥ ٢٢٥ .............
ﻟﻌﻠﻚ ﺑﺎﺧﻊ ﻧﻔﺴﻚ ﺃﻻ ﻳﻜﻮﻧﻮﺍ ﻣﺆﻣﻨﲔ ١٤٢ ...............................................
ﻟﻘﺪ ﺟﺎﺀﻛﻢ ﺭﺳﻮﻝ ﻣﻦ ﺃﻧﻔﺴﻜﻢ ﻋﺰﻳﺰ ﻋﻠﻴﻪ ﻣﺎ ﻋﻨﺘﻢ ﺣﺮﻳﺺ ﻋﻠﻴﻜﻢ ﺑﺎﳌﺆﻣﻨﲔ ١٤٢ ،١٤١ ،١٤٠
ﻟﻘﺪ ﻛﻔﺮ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺇﻥ ﺍﷲ ﻫﻮ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ ﻭﻗﺎﻝ ﺍﳌﺴﻴﺢ ﻳﺎﺑﲏ ٦٤ ........................
ﻟﻠﺬﻳﻦ ﺃﺣﺴﻨﻮﺍ ﺍﳊﺴﲎ ﻭﺯﻳﺎﺩﺓ ﻭﻻ ﻳﺮﻫﻖ ﻭﺟﻮﻫﻬﻢ ﻗﺘﺮ ﻭﻻ ﺫﻟﺔ ﺃﻭﻟﺌﻚ ١٧٨ .................
ﻟﻪ ﺩﻋﻮﺓ ﺍﳊﻖ ﻭﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﻣﻦ ﺩﻭﻧﻪ ﻻ ﻳﺴﺘﺠﻴﺒﻮﻥ ﳍﻢ ﺑﺸﻲﺀ ﺇﻻ ﻛﺒﺎﺳﻂ ٦٧ ................
ﻟﻪ ﻣﻌﻘﺒﺎﺕ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻣﻦ ﺧﻠﻔﻪ ﳛﻔﻈﻮﻧﻪ ﻣﻦ ﺃﻣﺮ ﺍﷲ ﺇﻥ ﺍﷲ ﻻ ١٦٦ ........................
ﻟﻴﺲ ﺍﻟﱪ ﺃﻥ ﺗﻮﻟﻮﺍ ﻭﺟﻮﻫﻜﻢ ﻗﺒﻞ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ ﻭﻟﻜﻦ ﺍﻟﱪ ﻣﻦ ﺁﻣﻦ ١٧٥ ،١٧٤ ........
ﻣﺎ ﺃﺭﻳﺪ ﻣﻨﻬﻢ ﻣﻦ ﺭﺯﻕ ﻭﻣﺎ ﺃﺭﻳﺪ ﺃﻥ ﻳﻄﻌﻤﻮﻥ ٥٦ ،٢٩........................................
ﻣﺎ ﺃﺻﺎﺏ ﻣﻦ ﻣﺼﻴﺒﺔ ﰲ ﺍﻷﺭﺽ ﻭﻻ ﰲ ﺃﻧﻔﺴﻜﻢ ﺇﻻ ﰲ ﻛﺘﺎﺏ ﻣﻦ ﻗﺒﻞ ﺃﻥ ١٧٢ ،١٧١ .........
٢٥٥
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻣﺎ ﺃﻓﺎﺀ ﺍﷲ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮﻯ ﻓﻠﻠﻪ ﻭﻟﻠﺮﺳﻮﻝ ﻭﻟﺬﻱ ﺍﻟﻘﺮﰉ ١٤٧ ،١٤٦ ..........
ﻣﺎ ﻗﻠﺖ ﳍﻢ ﺇﻻ ﻣﺎ ﺃﻣﺮﺗﲏ ﺑﻪ ﺃﻥ ﺍﻋﺒﺪﻭﺍ ﺍﷲ ﺭﰊ ﻭﺭﺑﻜﻢ ﻭﻛﻨﺖ ﻋﻠﻴﻬﻢ ٢٤٢ ....................
ﻣﺎ ﻛﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻳﻬﻮﺩﻳﺎ ﻭﻻ ﻧﺼﺮﺍﻧﻴﺎ ﻭﻟﻜﻦ ﻛﺎﻥ ﺣﻨﻴﻔﺎ ﻣﺴﻠﻤﺎ ﻭﻣﺎ ﻛﺎﻥ ٥٢ .................
ﻣﺎ ﻛﺎﻥ ﻟﺒﺸﺮ ﺃﻥ ﻳﺆﺗﻴﻪ ﺍﷲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻢ ﻭﺍﻟﻨﺒﻮﺓ ﰒ ﻳﻘﻮﻝ ﻟﻠﻨﺎﺱ ٢ ..........................
ﻣﺎ ﻛﺎﻥ ﳏﻤﺪ ﺃﺑﺎ ﺃﺣﺪ ﻣﻦ ﺭﺟﺎﻟﻜﻢ ﻭﻟﻜﻦ ﺭﺳﻮﻝ ﺍﷲ ﻭﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ ﻭﻛﺎﻥ ٢٣٣ ،١٩٥ ......
ﻣﺎ ﻟﻜﻢ ﻛﻴﻒ ﲢﻜﻤﻮﻥ ٣٠ ..................................................................
ﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ١٢٤ ......................................................................
ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ﻭﺍﻟﺬﻳﻦ ﻣﻌﻪ ﺃﺷﺪﺍﺀ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ ﺭﲪﺎﺀ ﺑﻴﻨﻬﻢ ﺗﺮﺍﻫﻢ ١٩٥ ،١٤٣ ...........
ﻣﺬﺑﺬﺑﲔ ﺑﲔ ﺫﻟﻚ ﻻ ﺇﱃ ﻫﺆﻻﺀ ﻭﻻ ﺇﱃ ﻫﺆﻻﺀ ﻭﻣﻦ ﻳﻀﻠﻞ ﺍﷲ ﻓﻠﻦ ٩٢ .........................
ﳑﺎ ﺧﻄﻴﺌﺎﻬﺗﻢ ﺃﻏﺮﻗﻮﺍ ﻓﺄﺩﺧﻠﻮﺍ ﻧﺎﺭﺍ ﻓﻠﻢ ﳚﺪﻭﺍ ﳍﻢ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺃﻧﺼﺎﺭﺍ ٣٥ .......................
ﻣﻦ ﺍﻫﺘﺪﻯ ﻓﺈﳕﺎ ﻳﻬﺘﺪﻱ ﻟﻨﻔﺴﻪ ﻭﻣﻦ ﺿﻞ ﻓﺈﳕﺎ ﻳﻀﻞ ﻋﻠﻴﻬﺎ ﻭﻻ ﺗﺰﺭ ﻭﺍﺯﺭﺓ ٢٣٤ .................
ﻣﻦ ﺩﻭﻧﻪ ﻓﻜﻴﺪﻭﱐ ﲨﻴﻌﺎ ﰒ ﻻ ﺗﻨﻈﺮﻭﱐ ١٠٤ .................................................
ﻣﻦ ﺷﺮ ﻣﺎ ﺧﻠﻖ ١١٧ ......................................................................
ﻣﻦ ﻳﻄﻊ ﺍﻟﺮﺳﻮﻝ ﻓﻘﺪ ﺃﻃﺎﻉ ﺍﷲ ﻭﻣﻦ ﺗﻮﱃ ﻓﻤﺎ ﺃﺭﺳﻠﻨﺎﻙ ﻋﻠﻴﻬﻢ ﺣﻔﻴﻈﺎ ١٤٥ ،٣٢ ...............
ﻣﻨﻬﺎ ﺧﻠﻘﻨﺎﻛﻢ ﻭﻓﻴﻬﺎ ﻧﻌﻴﺪﻛﻢ ﻭﻣﻨﻬﺎ ﳔﺮﺟﻜﻢ ﺗﺎﺭﺓ ﺃﺧﺮﻯ ٢٢٢ ،٢٢١ .........................
ﻧﺰﻝ ﺑﻪ ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ ٤٦ ...................................................................
ﻫﻞ ﺃﺗﻰ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺣﲔ ﻣﻦ ﺍﻟﺪﻫﺮ ﱂ ﻳﻜﻦ ﺷﻴﺌﺎ ﻣﺬﻛﻮﺭﺍ ٢٨ .............................
ﻫﻮ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻋﻠﻴﻚ ﺍﻟﻜﺘﺎﺏ ﻣﻨﻪ ﺁﻳﺎﺕ ﳏﻜﻤﺎﺕ ﻫﻦ ﺃﻡ ﺍﻟﻜﺘﺎﺏ ﻭﺃﺧﺮ ﻣﺘﺸﺎﻬﺑﺎﺕ٢٠٣ ........
ﻫﻮ ﺍﻟﺬﻱ ﺟﻌﻞ ﺍﻟﺸﻤﺲ ﺿﻴﺎﺀ ﻭﺍﻟﻘﻤﺮ ﻧﻮﺭﺍ ﻭﻗﺪﺭﻩ ﻣﻨﺎﺯﻝ ﻟﺘﻌﻠﻤﻮﺍ ﻋﺪﺩ ﺍﻟﺴﻨﲔ ٨٢ ..............
ﻭﺇﺫ ﺃﺧﺬ ﺍﷲ ﻣﻴﺜﺎﻕ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﻟﺘﺒﻴﻨﻨﻪ ﻟﻠﻨﺎﺱ ﻭﻻ ﺗﻜﺘﻤﻮﻧﻪ ١٧ ........................
ﻭﺇﺫ ﺃﺧﺬﻧﺎ ﻣﻴﺜﺎﻕ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻻ ﺗﻌﺒﺪﻭﻥ ﺇﻻ ﺍﷲ ﻭﺑﺎﻟﻮﺍﻟﺪﻳﻦ ﺇﺣﺴﺎﻧﺎ ٥٩ ........................
ﻭﺇﺫ ﺑﻮﺃﻧﺎ ﻹﺑﺮﺍﻫﻴﻢ ﻣﻜﺎﻥ ﺍﻟﺒﻴﺖ ﺃﻥ ﻻ ﺗﺸﺮﻙ ﰊ ﺷﻴﺌﺎ ﻭﻃﻬﺮ ﺑﻴﱵ ﻟﻠﻄﺎﺋﻔﲔ ٤١ ..................
ﻭﺇﺫ ﺟﻌﻠﻨﺎ ﺍﻟﺒﻴﺖ ﻣﺜﺎﺑﺔ ﻟﻠﻨﺎﺱ ﻭﺃﻣﻨﺎ ﻭﺍﲣﺬﻭﺍ ﻣﻦ ﻣﻘﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻣﺼﻠﻰ ٢٠٤ .................
ﻭﺇﺫ ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻷﺑﻴﻪ ﻭﻗﻮﻣﻪ ﺇﻧﲏ ﺑﺮﺍﺀ ﳑﺎ ﺗﻌﺒﺪﻭﻥ ١٣٩ ،١٣٥ ............................
ﻭﺇﺫ ﻗﺎﻝ ﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ ﻳﺎﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺇﱐ ﺭﺳﻮﻝ ﺍﷲ ﺇﻟﻴﻜﻢ ﻣﺼﺪﻗﺎ ١٩٥ .....................
ﻭﺇﺫ ﻗﺎﻝ ﻟﻘﻤﺎﻥ ﻻﺑﻨﻪ ﻭﻫﻮ ﻳﻌﻈﻪ ﻳﺎﺑﲏ ﻻ ﺗﺸﺮﻙ ﺑﺎﷲ ﺇﻥ ﺍﻟﺸﺮﻙ ﻟﻈﻠﻢ ٦٤ .......................
ﻭﺇﺫﺍ ﻣﺎ ﺃﻧﺰﻟﺖ ﺳﻮﺭﺓ ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ ﺃﻳﻜﻢ ﺯﺍﺩﺗﻪ ﻫﺬﻩ ﺇﳝﺎﻧﺎ ﻓﺄﻣﺎ ﺍﻟﺬﻳﻦ ١٦٣ ..................
ﻭﺃﻗﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ ﻭﺁﺗﻮﺍ ﺍﻟﺰﻛﺎﺓ ﻭﺃﻃﻴﻌﻮﺍ ﺍﻟﺮﺳﻮﻝ ﻟﻌﻠﻜﻢ ﺗﺮﲪﻮﻥ ١٤٥ ،٣٢ ..................
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻭﺃﻥ ﺍﳌﺴﺎﺟﺪ ﷲ ﻓﻼ ﺗﺪﻋﻮﺍ ﻣﻊ ﺍﷲ ﺃﺣﺪﺍ ١٠٠ ،٩٩ ،٤٢ ،٤١ ،٤٠ ..........................
ﻭﺇﻥ ﺟﺎﻫﺪﺍﻙ ﻋﻠﻰ ﺃﻥ ﺗﺸﺮﻙ ﰊ ﻣﺎ ﻟﻴﺲ ﻟﻚ ﺑﻪ ﻋﻠﻢ ﻓﻼ ﺗﻄﻌﻬﻤﺎ ﻭﺻﺎﺣﺒﻬﻤﺎ ٤٩ ................
ﻭﺇﻥ ﺟﻨﺤﻮﺍ ﻟﻠﺴﻠﻢ ﻓﺎﺟﻨﺢ ﳍﺎ ﻭﺗﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺇﻧﻪ ﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﻌﻠﻴﻢ ٤٨ ..................
ﻭﺇﻥ ﻋﻠﻴﻜﻢ ﳊﺎﻓﻈﲔ ١٦٦ ..................................................................
ﻭﺃﻧﺰﻟﻨﺎ ﺇﻟﻴﻚ ﺍﻟﻜﺘﺎﺏ ﺑﺎﳊﻖ ﻣﺼﺪﻗﺎ ﳌﺎ ﺑﲔ ﻳﺪﻳﻪ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﻣﻬﻴﻤﻨﺎ ٢٣٥ .....................
ﻭﺃﻧﻔﻘﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻻ ﺗﻠﻘﻮﺍ ﺑﺄﻳﺪﻳﻜﻢ ﺇﱃ ﺍﻟﺘﻬﻠﻜﺔ ﻭﺃﺣﺴﻨﻮﺍ ﺇﻥ ١٨٣ ،١٨٢ .................
ﻭﺃﻧﻪ ﻛﺎﻥ ﺭﺟﺎﻝ ﻣﻦ ﺍﻹﻧﺲ ﻳﻌﻮﺫﻭﻥ ﺑﺮﺟﺎﻝ ﻣﻦ ﺍﳉﻦ ﻓﺰﺍﺩﻭﻫﻢ ﺭﻫﻘﺎ ١١٦ ..................
ﻭﺇﻧﻪ ﳊﺐ ﺍﳋﲑ ﻟﺸﺪﻳﺪ ٦٦ ................................................................
ﻭﺃﻧﻴﺒﻮﺍ ﺇﱃ ﺭﺑﻜﻢ ﻭﺃﺳﻠﻤﻮﺍ ﻟﻪ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﺄﺗﻴﻜﻢ ﺍﻟﻌﺬﺍﺏ ﰒ ﻻ ﺗﻨﺼﺮﻭﻥ ١١٣ ..................
ﻭﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻭﻻ ﺗﺸﺮﻛﻮﺍ ﺑﻪ ﺷﻴﺌﺎ ﻭﺑﺎﻟﻮﺍﻟﺪﻳﻦ ﺇﺣﺴﺎﻧﺎ ﻭﺑﺬﻱ ﺍﻟﻘﺮﰉ ١٣٤ ،٦٨ ،٦٠ ،٥٩ ،٣٦ ..
ﻭﺍﻷﺭﺽ ﻓﺮﺷﻨﺎﻫﺎ ﻓﻨﻌﻢ ﺍﳌﺎﻫﺪﻭﻥ٩٣ .........................................................
ﻭﺍﻟﺒﺪﻥ ﺟﻌﻠﻨﺎﻫﺎ ﻟﻜﻢ ﻣﻦ ﺷﻌﺎﺋﺮ ﺍﷲ ﻟﻜﻢ ﻓﻴﻬﺎ ﺧﲑ ﻓﺎﺫﻛﺮﻭﺍ ﺍﺳﻢ ﺍﷲ ٢٦ ...................
ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻦ ﺑﻌﺪ ﻭﻫﺎﺟﺮﻭﺍ ﻭﺟﺎﻫﺪﻭﺍ ﻣﻌﻜﻢ ﻓﺄﻭﻟﺌﻚ ﻣﻨﻜﻢ ﻭﺃﻭﻟﻮ ﺍﻷﺭﺣﺎﻡ ٤٣ ..............
ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ﻭﺁﻣﻨﻮﺍ ﲟﺎ ﻧﺰﻝ ﻋﻠﻰ ﳏﻤﺪ ﻭﻫﻮ ﺍﳊﻖ١٩٥ ................
ﻭﺍﻟﺬﻳﻦ ﰲ ﺃﻣﻮﺍﳍﻢ ﺣﻖ ﻣﻌﻠﻮﻡ ٢٠٨ .........................................................
ﻭﺍﻟﺬﻳﻦ ﻻ ﻳﺪﻋﻮﻥ ﻣﻊ ﺍﷲ ﺇﳍﺎ ﺁﺧﺮ ﻭﻻ ﻳﻘﺘﻠﻮﻥ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺣﺮﻡ ﺍﷲ ٦٣ ........................
ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﻣﻦ ﻋﺬﺍﺏ ﺭﻬﺑﻢ ﻣﺸﻔﻘﻮﻥ ١١٢ ................................................
ﻭﺍﻟﺸﻤﺲ ﲡﺮﻱ ﳌﺴﺘﻘﺮ ﳍﺎ ﺫﻟﻚ ﺗﻘﺪﻳﺮ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻌﻠﻴﻢ ٨٨ ......................................
ﻭﺍﻟﻌﺼﺮ ١٩ ...............................................................................
ﻭﺍﷲ ﺃﻧﺒﺘﻜﻢ ﻣﻦ ﺍﻷﺭﺽ ﻧﺒﺎﺗﺎ ٢٢٣ .........................................................
ﻭﺍﷲ ﺟﻌﻞ ﻟﻜﻢ ﺍﻷﺭﺽ ﺑﺴﺎﻃﺎ٩٣ ...........................................................
ﻭﺍﳌﺆﻣﻨﻮﻥ ﻭﺍﳌﺆﻣﻨﺎﺕ ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺑﻌﺾ ﻳﺄﻣﺮﻭﻥ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻳﻨﻬﻮﻥ ﻋﻦ ٤٤ ...................
ﻭﺍﳌﻠﻚ ﻋﻠﻰ ﺃﺭﺟﺎﺋﻬﺎ ﻭﳛﻤﻞ ﻋﺮﺵ ﺭﺑﻚ ﻓﻮﻗﻬﻢ ﻳﻮﻣﺌﺬ ﲦﺎﻧﻴﺔ ١٦٤ .............................
ﻭﲢﺒﻮﻥ ﺍﳌﺎﻝ ﺣﺒﺎ ﲨﺎ ٦٦ ..................................................................
ﻭﺗﺮﻯ ﺍﳉﺒﺎﻝ ﲢﺴﺒﻬﺎ ﺟﺎﻣﺪﺓ ﻭﻫﻲ ﲤﺮ ﻣﺮ ﺍﻟﺴﺤﺎﺏ ﺻﻨﻊ ﺍﷲ ﺍﻟﺬﻱ ﺃﺗﻘﻦ ٨١ ....................
ﻭﺗﺮﻯ ﺍﳌﻼﺋﻜﺔ ﺣﺎﻓﲔ ﻣﻦ ﺣﻮﻝ ﺍﻟﻌﺮﺵ ﻳﺴﺒﺤﻮﻥ ﲝﻤﺪ ﺭﻬﺑﻢ ﻭﻗﻀﻲ ﺑﻴﻨﻬﻢ ٧٥ ...................
ﻭﺗﻘﻠﺒﻚ ﰲ ﺍﻟﺴﺎﺟﺪﻳﻦ ١٨١ ................................................................
ﻭﺗﻠﻚ ﺣﺠﺘﻨﺎ ﺁﺗﻴﻨﺎﻫﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻰ ﻗﻮﻣﻪ ﻧﺮﻓﻊ ﺩﺭﺟﺎﺕ ﻣﻦ ﻧﺸﺎﺀ ﺇﻥ ﺭﺑﻚ ١٧٠ .................
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻭﻟﻴﻌﻠﻢ ﺍﻟﺬﻳﻦ ﻧﺎﻓﻘﻮﺍ ﻭﻗﻴﻞ ﳍﻢ ﺗﻌﺎﻟﻮﺍ ﻗﺎﺗﻠﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻭ ﺍﺩﻓﻌﻮﺍ ١٦٣ ...................
ﻭﻣﺎ ﺃﺩﺭﺍﻙ ﻣﺎ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ١٢٤ ..............................................................
ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎ ﻣﻦ ﺭﺳﻮﻝ ﺇﻻ ﻟﻴﻄﺎﻉ ﺑﺈﺫﻥ ﺍﷲ ﻭﻟﻮ ﺃﻬﻧﻢ ﺇﺫ ﻇﻠﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ ١٤٥ ،٣٢ ...........
ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎ ﻣﻦ ﻗﺒﻠﻚ ﻣﻦ ﺭﺳﻮﻝ ﺇﻻ ﻧﻮﺣﻲ ﺇﻟﻴﻪ ﺃﻧﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺎ ﻓﺎﻋﺒﺪﻭﻥ٢٣٤ ،٣٧ ،٣٦ .......
ﻭﻣﺎ ﺃﺻﺎﺑﻜﻢ ﻣﻦ ﻣﺼﻴﺒﺔ ﻓﺒﻤﺎ ﻛﺴﺒﺖ ﺃﻳﺪﻳﻜﻢ ﻭﻳﻌﻔﻮ ﻋﻦ ﻛﺜﲑ ٢٢ .............................
ﻭﻣﺎ ﺃﻣﺮﻭﺍ ﺇﻻ ﻟﻴﻌﺒﺪﻭﺍ ﺍﷲ ﳐﻠﺼﲔ ﻟﻪ ﺍﻟﺪﻳﻦ ﺣﻨﻔﺎﺀ ﻭﻳﻘﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ ١٥١ ،١٥٠ ،١٤٩ ،٣٦ ....
ﻭﻣﺎ ﺍﺧﺘﻠﻔﺘﻢ ﻓﻴﻪ ﻣﻦ ﺷﻲﺀ ﻓﺤﻜﻤﻪ ﺇﱃ ﺍﷲ ﺫﻟﻜﻢ ﺍﷲ ﺭﰊ ﻋﻠﻴﻪ ﺗﻮﻛﻠﺖ٢١٨ ....................
ﻭﻣﺎ ﺗﻜﻮﻥ ﰲ ﺷﺄﻥ ﻭﻣﺎ ﺗﺘﻠﻮ ﻣﻨﻪ ﻣﻦ ﻗﺮﺁﻥ ﻭﻻ ﺗﻌﻤﻠﻮﻥ ﻣﻦ ﻋﻤﻞ ﺇﻻ ﻛﻨﺎ ١٨٢ ،١٨١ ،١٨٠ ....
ﻭﻣﺎ ﺟﻌﻠﻨﺎ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺎﺭ ﺇﻻ ﻣﻼﺋﻜﺔ ﻭﻣﺎ ﺟﻌﻠﻨﺎ ﻋﺪﻬﺗﻢ ﺇﻻ ﻓﺘﻨﺔ ﻟﻠﺬﻳﻦ١٦٣ .....................
ﻭﻣﺎ ﺧﻠﻘﺖ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﺇﻻ ﻟﻴﻌﺒﺪﻭﻥ ٦١ ،٥٦ ،٥٥ ،٢٩ ...................................
ﻭﻣﺎ ﺧﻠﻘﻨﺎ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻃﻼ ﺫﻟﻚ ﻇﻦ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻓﻮﻳﻞ ٢٩ .................
ﻭﻣﺎ ﻛﺎﻥ ﺍﺳﺘﻐﻔﺎﺭ ﺇﺑﺮﺍﻫﻴﻢ ﻷﺑﻴﻪ ﺇﻻ ﻋﻦ ﻣﻮﻋﺪﺓ ﻭﻋﺪﻫﺎ ﺇﻳﺎﻩ ﻓﻠﻤﺎ ﺗﺒﲔ ٤٥ .......................
ﻭﻣﺎ ﻛﺎﻥ ﺭﺑﻚ ﻣﻬﻠﻚ ﺍﻟﻘﺮﻯ ﺣﱴ ﻳﺒﻌﺚ ﰲ ﺃﻣﻬﺎ ﺭﺳﻮﻻ ﻳﺘﻠﻮ ﻋﻠﻴﻬﻢ ﺁﻳﺎﺗﻨﺎ ٢٠٣ ................
ﻭﻣﺎ ﳏﻤﺪ ﺇﻻ ﺭﺳﻮﻝ ﻗﺪ ﺧﻠﺖ ﻣﻦ ﻗﺒﻠﻪ ﺍﻟﺮﺳﻞ ﺃﻓﺈﻥ ﻣﺎﺕ ﺃﻭ ﻗﺘﻞ ﺍﻧﻘﻠﺒﺘﻢ ١٩٥ .............
ﻭﻣﺎ ﻣﻦ ﺩﺍﺑﺔ ﰲ ﺍﻷﺭﺽ ﺇﻻ ﻋﻠﻰ ﺍﷲ ﺭﺯﻗﻬﺎ ﻭﻳﻌﻠﻢ ﻣﺴﺘﻘﺮﻫﺎ ﻭﻣﺴﺘﻮﺩﻋﻬﺎ ٧٣ ................
ﻭﻣﺎ ﻳﺆﻣﻦ ﺃﻛﺜﺮﻫﻢ ﺑﺎﷲ ﺇﻻ ﻭﻫﻢ ﻣﺸﺮﻛﻮﻥ ٣٧ ................................................
ﻭﻣﺎ ﻳﻨﻄﻖ ﻋﻦ ﺍﳍﻮﻯ ١٤٦ .................................................................
ﻭﻣﻦ ﺃﺣﺴﻦ ﺩﻳﻨﺎ ﳑﻦ ﺃﺳﻠﻢ ﻭﺟﻬﻪ ﷲ ﻭﻫﻮ ﳏﺴﻦ ﻭﺍﺗﺒﻊ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺣﻨﻴﻔﺎ ١٢٥ ................
ﻭﻣﻦ ﺁﻳﺎﺗﻪ ﺃﻧﻚ ﺗﺮﻯ ﺍﻷﺭﺽ ﺧﺎﺷﻌﺔ ﻓﺈﺫﺍ ﺃﻧﺰﻟﻨﺎ ﻋﻠﻴﻬﺎ ﺍﳌﺎﺀ ﺍﻫﺘﺰﺕ ﻭﺭﺑﺖ ٢٢٤ .................
ﻭﻣﻦ ﺁﻳﺎﺗﻪ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻻ ﺗﺴﺠﺪﻭﺍ ﻟﻠﺸﻤﺲ ﻭﻻ ﻟﻠﻘﻤﺮ ٨٥ ،٨٤ ،٨٣ ،٨٢ .
ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﻘﻮﻝ ﺁﻣﻨﺎ ﺑﺎﷲ ﻭﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﻣﺎ ﻫﻢ ﲟﺆﻣﻨﲔ٩٢ ..............................
ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺪﻭﺍﺏ ﻭﺍﻷﻧﻌﺎﻡ ﳐﺘﻠﻒ ﺃﻟﻮﺍﻧﻪ ﻛﺬﻟﻚ ﺇﳕﺎ ﳜﺸﻰ ﺍﷲ ﻣﻦ ١٣١ ....................
ﻭﻣﻦ ﺣﻴﺚ ﺧﺮﺟﺖ ﻓﻮﻝ ﻭﺟﻬﻚ ﺷﻄﺮ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻭﺣﻴﺜﻤﺎ ﻛﻨﺘﻢ ﻓﻮﻟﻮﺍ ﻭﺟﻮﻫﻜﻢ١١٢ ......
ﻭﻣﻦ ﺷﺮ ﺍﻟﻨﻔﺎﺛﺎﺕ ﰲ ﺍﻟﻌﻘﺪ ١١٧ ...........................................................
ﻭﻣﻦ ﺷﺮ ﺣﺎﺳﺪ ﺇﺫﺍ ﺣﺴﺪ ١١٧ .............................................................
ﻭﻣﻦ ﺷﺮ ﻏﺎﺳﻖ ﺇﺫﺍ ﻭﻗﺐ ١١٧ .............................................................
ﻭﻣﻦ ﻳﺪﻉ ﻣﻊ ﺍﷲ ﺇﳍﺎ ﺁﺧﺮ ﻻ ﺑﺮﻫﺎﻥ ﻟﻪ ﺑﻪ ﻓﺈﳕﺎ ﺣﺴﺎﺑﻪ ﻋﻨﺪ ﺭﺑﻪ ﺇﻧﻪ ١٠١ .......................
ﻭﻧﻔﺦ ﰲ ﺍﻟﺼﻮﺭ ﻓﺼﻌﻖ ﻣﻦ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﻦ ﰲ ﺍﻷﺭﺽ ﺇﻻ ﻣﻦ ﺷﺎﺀ ﺍﷲ ١٦٥ ................
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﻧﺸﺄ ﺟﻨﺎﺕ ﻣﻌﺮﻭﺷﺎﺕ ﻭﻏﲑ ﻣﻌﺮﻭﺷﺎﺕ ﻭﺍﻟﻨﺨﻞ ﻭﺍﻟﺰﺭﻉ ﳐﺘﻠﻔﺎ ٢٠٨ ...............
ﻭﻫﻮ ﺍﻟﺬﻱ ﺟﻌﻞ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﺧﻠﻔﺔ ﳌﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺬﻛﺮ ﺃﻭ ﺃﺭﺍﺩ ﺷﻜﻮﺭﺍ ٢٠ .....................
ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺒﺪﺃ ﺍﳋﻠﻖ ﰒ ﻳﻌﻴﺪﻩ ﻭﻫﻮ ﺃﻫﻮﻥ ﻋﻠﻴﻪ ﻭﻟﻪ ﺍﳌﺜﻞ ﺍﻷﻋﻠﻰ ﰲ ٢٢٣ ..................
ﻭﻫﻮ ﺍﻟﻘﺎﻫﺮ ﻓﻮﻕ ﻋﺒﺎﺩﻩ ﻭﻳﺮﺳﻞ ﻋﻠﻴﻜﻢ ﺣﻔﻈﺔ ﺣﱴ ﺇﺫﺍ ﺟﺎﺀ ﺃﺣﺪﻛﻢ ﺍﳌﻮﺕ ١٦٥ ...............
ﻭﻭﺻﻴﻨﺎ ﺍﻹﻧﺴﺎﻥ ﺑﻮﺍﻟﺪﻳﻪ ﲪﻠﺘﻪ ﺃﻣﻪ ﻭﻫﻨﺎ ﻋﻠﻰ ﻭﻫﻦ ﻭﻓﺼﺎﻟﻪ ﰲ ﻋﺎﻣﲔ ٤٩ .......................
ﻭﻭﻫﺒﻨﺎ ﻟﻪ ﺇﺳﺤﺎﻕ ﻭﻳﻌﻘﻮﺏ ﻛﻼ ﻫﺪﻳﻨﺎ ﻭﻧﻮﺣﺎ ﻫﺪﻳﻨﺎ ﻣﻦ ﻗﺒﻞ ﻭﻣﻦ ﺫﺭﻳﺘﻪ ٢٣١ ..................
ﻭﻳﺴﺘﻨﺒﺌﻮﻧﻚ ﺃﺣﻖ ﻫﻮ ﻗﻞ ﺇﻱ ﻭﺭﰊ ﺇﻧﻪ ﳊﻖ ﻭﻣﺎ ﺃﻧﺘﻢ ﲟﻌﺠﺰﻳﻦ٢٢٩ ............................
ﻭﻳﻘﻮﻟﻮﻥ ﺃﺋﻨﺎ ﻟﺘﺎﺭﻛﻮ ﺁﳍﺘﻨﺎ ﻟﺸﺎﻋﺮ ﳎﻨﻮﻥ ١٣٣ .............................................
ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﺫﺍ ﻗﻤﺘﻢ ﺇﱃ ﺍﻟﺼﻼﺓ ﻓﺎﻏﺴﻠﻮﺍ ﻭﺟﻮﻫﻜﻢ ﻭﺃﻳﺪﻳﻜﻢ ١٤١ .....................
ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭﺃﻃﻴﻌﻮﺍ ﺍﻟﺮﺳﻮﻝ ﻭﺃﻭﱄ ﺍﻷﻣﺮ ﻣﻨﻜﻢ ٢٣٨ ،٢١٨ .................
ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻛﺘﺐ ﻋﻠﻴﻜﻢ ﺍﻟﺼﻴﺎﻡ ﻛﻤﺎ ﻛﺘﺐ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ١٥٣ ،١٥٢ ..........
ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻛﻮﻧﻮﺍ ﻗﻮﺍﻣﲔ ﷲ ﺷﻬﺪﺍﺀ ﺑﺎﻟﻘﺴﻂ ﻭﻻ ﳚﺮﻣﻨﻜﻢ ٥٠ ..........................
ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﺘﺨﺬﻭﺍ ﻋﺪﻭﻱ ﻭﻋﺪﻭﻛﻢ ﺃﻭﻟﻴﺎﺀ ﺗﻠﻘﻮﻥ ﺇﻟﻴﻬﻢ ﺑﺎﳌﻮﺩﺓ ٤٥ ..................
ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﲢﻠﻮﺍ ﺷﻌﺎﺋﺮ ﺍﷲ ﻭﻻ ﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ ﻭﻻ ﺍﳍﺪﻱ ١١٤ .......................
ﻳﺎﺃﻳﻬﺎ ﺍﳌﺪﺛﺮ ٢٠٠ ..........................................................................
ﻳﺎﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﻋﺒﺪﻭﺍ ﺭﺑﻜﻢ ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ ﻭﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ ﻟﻌﻠﻜﻢ ﺗﺘﻘﻮﻥ ،٩٤ ،٩٢ ،٩١ ،٥٥ ..
١٥٣ ،١٥٢
ﻳﺎﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺿﺮﺏ ﻣﺜﻞ ﻓﺎﺳﺘﻤﻌﻮﺍ ﻟﻪ ﺇﻥ ﺍﻟﺬﻳﻦ ﺗﺪﻋﻮﻥ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻟﻦ٧٩ .....................
ﻳﺎﺃﻳﻬﺎ ﺍﻟﻨﱯ ﺟﺎﻫﺪ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﲔ ﻭﺍﻏﻠﻆ ﻋﻠﻴﻬﻢ ﻭﻣﺄﻭﺍﻫﻢ ﺟﻬﻨﻢ١٤٣ ،٧.....................
ﻳﺎﺑﲏ ﺁﺩﻡ ﻗﺪ ﺃﻧﺰﻟﻨﺎ ﻋﻠﻴﻜﻢ ﻟﺒﺎﺳﺎ ﻳﻮﺍﺭﻱ ﺳﻮﺁﺗﻜﻢ ﻭﺭﻳﺸﺎ ﻭﻟﺒﺎﺱ ﺍﻟﺘﻘﻮﻯ ٢٠٠ ..............
ﻳﺎﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﺫﻛﺮﻭﺍ ﻧﻌﻤﱵ ﺍﻟﱵ ﺃﻧﻌﻤﺖ ﻋﻠﻴﻜﻢ ﻭﺃﻭﻓﻮﺍ ﺑﻌﻬﺪﻱ ﺃﻭﻑ ١١٠ ....................
ﻳﺎﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﻥ ﺃﺭﺿﻲ ﻭﺍﺳﻌﺔ ﻓﺈﻳﺎﻱ ﻓﺎﻋﺒﺪﻭﻥ ٢١٥ ..................................
ﻳﺜﺒﺖ ﺍﷲ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﺎﻟﻘﻮﻝ ﺍﻟﺜﺎﺑﺖ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﰲ ﺍﻵﺧﺮﺓ ٧٠ ..............................
ﳜﺎﻓﻮﻥ ﺭﻬﺑﻢ ﻣﻦ ﻓﻮﻗﻬﻢ ﻭﻳﻔﻌﻠﻮﻥ ﻣﺎ ﻳﺆﻣﺮﻭﻥ ١١٢ .........................................
ﻳﺴﺄﻟﻮﻧﻚ ﻋﻦ ﺍﻷﻫﻠﺔ ﻗﻞ ﻫﻲ ﻣﻮﺍﻗﻴﺖ ﻟﻠﻨﺎﺱ ﻭﺍﳊﺞ ﻭﻟﻴﺲ ﺍﻟﱪ ﺑﺄﻥ ﺗﺄﺗﻮﺍ ١٩٢ ،٨٢ ،٣ .........
ﻳﺴﺄﻟﻮﻧﻚ ﻋﻦ ﺍﳋﻤﺮ ﻭﺍﳌﻴﺴﺮ ﻗﻞ ﻓﻴﻬﻤﺎ ﺇﰒ ﻛﺒﲑ ﻭﻣﻨﺎﻓﻊ ﻟﻠﻨﺎﺱ ﻭﺇﲦﻬﻤﺎ ١٩٢ ....................
ﻳﺴﺄﻟﻮﻧﻚ ﻋﻦ ﺍﻟﺴﺎﻋﺔ ﺃﻳﺎﻥ ﻣﺮﺳﺎﻫﺎ ﻗﻞ ﺇﳕﺎ ﻋﻠﻤﻬﺎ ﻋﻨﺪ ﺭﰊ ﻻ ﳚﻠﻴﻬﺎ ١٨٨ ..................
ﻳﻜﺎﺩ ﺍﻟﱪﻕ ﳜﻄﻒ ﺃﺑﺼﺎﺭﻫﻢ ﻛﻠﻤﺎ ﺃﺿﺎﺀ ﳍﻢ ﻣﺸﻮﺍ ﻓﻴﻪ ﻭﺇﺫﺍ ﺃﻇﻠﻢ ﻋﻠﻴﻬﻢ ٩٢ ...................
٢٦٠
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻳﱰﻝ ﺍﳌﻼﺋﻜﺔ ﺑﺎﻟﺮﻭﺡ ﻣﻦ ﺃﻣﺮﻩ ﻋﻠﻰ ﻣﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ ﺃﻥ ﺃﻧﺬﺭﻭﺍ ﺃﻧﻪ ٢٣٤ ....................
ﻳﻮﻓﻮﻥ ﺑﺎﻟﻨﺬﺭ ﻭﳜﺎﻓﻮﻥ ﻳﻮﻣﺎ ﻛﺎﻥ ﺷﺮﻩ ﻣﺴﺘﻄﲑﺍ ١٢٣ .........................................
ﻳﻮﻡ ﻻ ﲤﻠﻚ ﻧﻔﺲ ﻟﻨﻔﺲ ﺷﻴﺌﺎ ﻭﺍﻷﻣﺮ ﻳﻮﻣﺌﺬ ﷲ ١٢٤ .........................................
ﻳﻮﻡ ﳜﺮﺟﻮﻥ ﻣﻦ ﺍﻷﺟﺪﺍﺙ ﺳﺮﺍﻋﺎ ﻛﺄﻬﻧﻢ ﺇﱃ ﻧﺼﺐ ﻳﻮﻓﻀﻮﻥ ٢٢١ ............................
ﻳﻮﻡ ﻳﺮﻭﻥ ﺍﳌﻼﺋﻜﺔ ﻻ ﺑﺸﺮﻯ ﻳﻮﻣﺌﺬ ﻟﻠﻤﺠﺮﻣﲔ ﻭﻳﻘﻮﻟﻮﻥ ﺣﺠﺮﺍ ﳏﺠﻮﺭﺍ ١٦٨ ...................
٢٦١
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ
ﺃﺧﱪﱐ ﻋﻦ ﺍﻹﺳﻼﻡ ،ﻗﺎﻝ ﺍﻹﺳﻼﻡ ﺃﻥ ﺗﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍ ١٢٩ ..............
ﺃﺩﻧﺎﻫﺎ ﺇﻣﺎﻃﺔ ﺍﻷﺫﻯ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ١٦٠ .....................................................
ﺇﺫﺍ ﺍﺳﺘﻌﻨﺖ ﻓﺎﺳﺘﻌﻦ ﺑﺎﷲ ١١٧ ،١١٤ .......................................................
ﺇﺫﺍ ﺗﺒﺎﻳﻌﺘﻢ ﺑﺎﻟﻌﻴﻨﺔ ،ﻭﺃﺧﺬﰎ ﺃﺫﻧﺎﺏ ﺍﻟﺒﻘﺮ ،ﻭﺗﺮﻛﺘﻢ ﺍﳉﻬﺎﺩ ،ﺳﻠﻂ ﺍﷲ ﻋﻠﻴﻜﻢ ٢٤٩ ...............
ﺇﺫﺍ ﺣﻜﻢ ﺍﳊﺎﻛﻢ ،ﻓﺎﺟﺘﻬﺪ ،ﰒ ﺃﺻﺎﺏ ،ﻓﻠﻪ ﺃﺟﺮﺍﻥ ،ﻭﺇﺫﺍ ﺣﻜﻢ ﻓﺎﺟﺘﻬﺪ ،ﰒ ﺃﺧﻄﺄ ،ﻓﻠﻪ ﺃﺟﺮ ٢٤٥ .
ﺇﺫﺍ ﻬﻧﻴﺘﻜﻢ ﻋﻦ ﺷﻲﺀ ﻓﺎﺟﺘﻨﺒﻮﻩ ،ﻭﺇﺫﺍ ﺃﻣﺮﺗﻜﻢ ﺑﺄﻣﺮ ﻓﺄﺗﻮﺍ ﻣﻨﻪ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ ١٤٧ ..............
ﺃﺭﺳﻞ ﻋﻠﻴﺎ ﻳﻨﺎﺩﻱ ﰲ ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﻮﺳﻢ ﺃﻥ ﻻ ﳛﺞ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻌﺎﻡ ﻣﺸﺮﻙ١٥٦ ................. ،
ﺃﻋﻼﻫﺎ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ١٦٠ .................................................................
ﺃﻗﺮﺏ ﻣﺎ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﻣﻦ ﺭﺑﻪ ﻭﻫﻮ ﺳﺎﺟﺪ ٨٤ ................................................
ﺃﻻ ﺇﻥ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﻛﺎﻧﻮﺍ ﻳﺘﺨﺬﻭﻥ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ ﻫﺬﺍ ﻳﻘﻮﻟﻪ ﻭﻫﻮ ﰲ ﺳﻴﺎﻕ٤٠ .............
ﺃﻣﻀﻴﺖ ﻓﺮﻳﻀﱵ ،ﻭﺧﻔﻔﺖ ﻋﻦ ﻋﺒﺎﺩﻱ ،ﻭﺃﺟﺰﻱ ﺍﳊﺴﻨﺔ ﻋﺸﺮﺍ ٢٠٦ ..........................
ﺇﻥ ﺃﺣﺪﻛﻢ ﳚﻤﻊ ﺧﻠﻘﻪ ﰲ ﺑﻄﻦ ﺃﻣﻪ ﺃﺭﺑﻌﲔ ﻳﻮﻣﺎ ﻧﻄﻔﺔ ،ﰒ ﻳﻜﻮﻥ ﻋﻠﻘﺔ ﻣﺜﻞ ﺫﻟﻚ١٦٦ .......... ،
ﺇﻥ ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﻋﺬﺍﺑﺎ ﻋﻨﺪ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺍﳌﺼﻮﺭﻭﻥ ٢٣٢ .....................................
ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﺼﻨﻌﻮﻥ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﻳﻌﺬﺑﻮﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻳﻘﺎﻝ ﳍﻢ ﺃﺣﻴﻮﺍ ﻣﺎ ﺧﻠﻘﺘﻢ ٢٣٢ ............
ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻘﻮﻝ ﺃﺧﺮﺟﻮﺍ ﻣﻦ ﺍﻟﻨﺎﺭ ﻣﻦ ﻛﺎﻥ ١٦٣ ...................
ﺇﻥ ﺍﷲ ﻓﺮﺽ ﻋﻠﻴﻜﻢ ﺍﳊﺞ ﻓﺤﺠﻮﺍ ،ﻗﺎﻝ ﺍﻷﻗﺮﻉ ﺑﻦ ﺣﺎﺑﺴﺄﻛﻞ ﺳﻨﺔ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ١٥٥ ..........
ﺇﻥ ﺍﷲ ﻛﺘﺐ ﺍﻹﺣﺴﺎﻥ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ،ﻓﺈﺫﺍ ﻗﺘﻠﺘﻢ ﻓﺄﺣﺴﻨﻮﺍ ﺍﻟﻘﺘﻠﺔ ،ﻭﺇﺫﺍ ﺫﲝﺘﻢ ١٨٣ ...........
ﺇﻥ ﺍﷲ ﳛﺐ ﺇﺫﺍ ﻋﻤﻞ ﺃﺣﺪﻛﻢ ﻋﻤﻼ ﺃﻥ ﻳﺘﻘﻨﻪ ١٨٣ ...........................................
ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺗﺆﻣﻦ ﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ ٢٢١ ...........
ﺃﻥ ﻋﺪﺩﻫﻢ ﻣﺎﺋﺔ ﺃﻟﻒ ﻭﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻭﻥ ﺃﻟﻔﺎ ،ﺍﻟﺮﺳﻞ ﻣﻦ ﺫﻟﻚ ﺛﻼﲦﺎﺋﺔ ﻭﲬﺴﺔ ﻋﺸﺮ ﲨﺎ ﻏﻔﲑﺍ
٢٣٠ ..................................................................................
ﺇﻥ ﻣﻦ ﺃﻭﻝ ﻣﻦ ﺗﺴﻌﺮ ﻬﺑﻢ ﺍﻟﻨﺎﺭ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻋﺎﱂ ﱂ ﻳﻌﻤﻞ ﺑﻌﻠﻤﻪ ١٥ ............................
ﺃﻧﺎ ﺃﻏﲎ ﺍﻟﺸﺮﻛﺎﺀ ﻋﻦ ﺍﻟﺸﺮﻙ ،ﻣﻦ ﻋﻤﻞ ﻋﻤﻼ ﺃﺷﺮﻙ ﻣﻌﻲ ﻓﻴﻪ ﻏﲑﻱ ﺗﺮﻛﺘﻪ ﻭﺷﺮﻛﻪ ٣٧ .........
ﺇﻧﻚ ﺗﺄﰐ ﻗﻮﻣﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ،ﻓﻠﻴﻜﻦ ﺃﻭﻝ ﻣﺎ ﺗﺪﻋﻮﻫﻢ ﺇﻟﻴﻪ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ٢١١ ...............
ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺍﻟﻘﻠﻢ ،ﻗﺎﻝ ﺍﻛﺘﺐ ،ﻗﺎﻝ ﻭﻣﺎ ﺃﻛﺘﺐ ؟ ﻗﺎﻝ ﺍﻛﺘﺐ ﻣﺎ ﻫﻮ ﻛﺎﺋﻦ ١٧٢ ........
ﺃﻭﻝ ﻣﺎ ﻓﺮﺿﺖ ﺍﻟﺼﻼﺓ ﺭﻛﻌﺘﲔ ﻓﻠﻤﺎ ﻫﺎﺟﺮ ﺍﻟﻨﱯ ﺃﲤﺖ ﺻﻼﺓ ﺍﳊﻀﺮ ﻭﺑﻘﻴﺖ ﺻﻼﺓ ﺍﻟﺴﻔﺮ ٢٠٨ .
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ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺃﻱ ﺍﻟﺬﻧﺐ ﺃﻋﻈﻢ ﻗﺎﻝ ﺃﻥ ﲡﻌﻞ ﷲ ﻧﺪﺍ ﻭﻫﻮ ﺧﻠﻘﻚ ،ﻗﻴﻞ ﰒ ﺃﻱ ؟ ﻗﺎﻝ ﺃﻥ ﺗﻘﺘﻞ ٦٣ ..............
ﺁﻳﺔ ﺍﳌﻨﺎﻓﻖ ﺛﻼﺙ ٧٨ .......................................................................
ﺍﺟﺘﻨﺒﻮﺍ ﺍﻟﺴﺒﻊ ﺍﳌﻮﺑﻘﺎﺕ ﻗﻴﻞ ﻭﻣﺎ ﻫﻦ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ؟ ﻗﺎﻝ ﺍﻟﺸﺮﻙ ﺑﺎﷲ٦٣ .....................
ﺍﺭﺟﻊ ﻓﺼﻞ ﻓﺈﻧﻚ ﱂ ﺗﺼﻞ ١٥٠ .............................................................
ﺍﻹﺣﺴﺎﻥ ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﻛﺄﻧﻚ ﺗﺮﺍﻩ ،ﻓﺈﻥ ﱂ ﺗﻜﻦ ﺗﺮﺍﻩ ﻓﺈﻧﻪ ﻳﺮﺍﻙ ١٢٧ ............................
ﺍﻹﺳﻼﻡ ﻋﻼﻧﻴﺔ ،ﻭﺍﻹﳝﺎﻥ ﰲ ﺍﻟﻘﻠﺐ ١٨٧ ....................................................
ﺍﻹﳝﺎﻥ ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ٢٣٠ ...........................................
ﺍﻹﳝﺎﻥ ﺑﻀﻊ ﻭﺳﺒﻌﻮﻥ ﺷﻌﺒﺔ ١٥٨ ...........................................................
ﺍﳊﺞ ﻋﺮﻓﺔ ١٠٢ ...........................................................................
ﺍﳊﻴﺎﺀ ﺷﻌﺒﺔ ﻣﻦ ﺍﻹﳝﺎﻥ ١٦٠ ..............................................................
ﺍﻟﺪﻋﺎﺀ ﻣﺦ ﺍﻟﻌﺒﺎﺩﺓ ١٠٢ ،١٠١ .............................................................
ﺍﻟﺪﻋﺎﺀ ﻫﻮ ﺍﻟﻌﺒﺎﺩﺓ ١٠٢ ....................................................................
ﺍﻟﻌﻠﻤﺎﺀ ﻭﺭﺛﺔ ﺍﻷﻧﺒﻴﺎﺀ ١٠ ....................................................................
ﺍﷲ ﻻ ﻳﻘﺒﻞ ﺇﻻ ﻃﻴﺒﺎ ٤٢ ....................................................................
ﺑﻌﺜﺖ ﺑﺎﳊﻨﻴﻔﻴﺔ ﺍﻟﺴﻤﺤﺔ ١٤١ .............................................................
ﺑﲏ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﲬﺲ ١٢٩ ...............................................................
ﺧﲑ ﻳﻮﻡ ﻃﻠﻌﺖ ﻓﻴﻪ ﺍﻟﺸﻤﺲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ٨٧ .................................................
ﺭﺃﺱ ﺍﻷﻣﺮ ﺍﻹﺳﻼﻡ ،ﻭﻋﻤﻮﺩﻩ ﺍﻟﺼﻼﺓ ،ﻭﺫﺭﻭﺓ ﺳﻨﺎﻣﻪ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ٢٤٨ .................
ﻋﻠﻲ ﺑﺎﻟﺮﺟﻞ ١٩١ ........................................................................
ﻋﻠﻴﻜﻢ ﺑﺴﻨﱵ ﻭﺳﻨﺔ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺍﳌﻬﺪﻳﲔ ﻣﻦ ﺑﻌﺪﻱ ،ﲤﺴﻜﻮﺍ ﻬﺑﺎ ﻭﻋﻀﻮﺍ ١٤٧ ............
ﻋﻦ ﻋﻤﺮﻗﺎﻝ ﺑﻴﻨﻤﺎ ﳓﻦ ﺟﻠﻮﺱ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﺇﺫ ﻃﻠﻊ ﻋﻠﻴﻨﺎ ﺭﺟﻞ ،ﺷﺪﻳﺪ ﺑﻴﺎﺽ ١٨٤ ......
ﻗﺎﻝ ﻓﻤﻀﻰ ،ﻓﻠﺒﺜﻨﺎ ﻣﻠﻴﺎ ،ﻓﻘﺎﻝ ﻳﺎ ﻋﻤﺮ ﺃﺗﺪﺭﻱ ﻣﻦ ﺍﻟﺴﺎﺋﻞ ؟ ﻗﻠﺖ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ١٩١ .............
ﻛﻠﻜﻢ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﺇﻻ ﻣﻦ ﺃﰉ ،ﻗﺎﻟﻮﺍ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻭﻣﻦ ﻳﺄﰉ ؟ ﻗﺎﻝ ﻣﻦ ﺃﻃﺎﻋﲏ٣٢ ..........
ﻻ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺣﱴ ﻳﺒﻌﺚ ﺩﺟﺎﻟﻮﻥ ﻛﺬﺍﺑﻮﻥ ،ﻗﺮﻳﺒﺎ ﻣﻦ ﺛﻼﺛﲔ ﻛﻠﻬﻢ ﻳﺰﻋﻢ ﺃﻧﻪ ﺭﺳﻮﻝ ﺍﷲ
٢٣٣ ..................................................................................
ﻻ ﺗﻨﻘﻄﻊ ﺍﳍﺠﺮﺓ ﺣﱴ ﺗﻨﻘﻄﻊ ﺍﻟﺘﻮﺑﺔ ،ﻭﻻ ﺗﻨﻘﻄﻊ ﺍﻟﺘﻮﺑﺔ ﺣﱴ ﲣﺮﺝ ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﻐﺮﻬﺑﺎ ٢١٣ ......
ﻻ ﺗﻨﻘﻄﻊ ﺍﳍﺠﺮﺓ ﺣﱴ ﺗﻨﻘﻄﻊ ﺍﻟﺘﻮﺑﺔ ،ﻭﻻ ﺗﻨﻘﻄﻊ ﺍﻟﺘﻮﺑﺔ ﺣﱴ ﺗﻄﻠﻊ ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﻐﺮﻬﺑﺎ ٢١٥ ......
ﻻ ﺩﺭﻳﺖ ﻭﻻ ﺗﻠﻴﺖ ﺃﻭ ﻻ ﺗﻠﻮﺕ ١١ ........................................................
٢٦٣
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
٢٦٤
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺍﻟﻔﻬﺮﺱ
ﻣﻘﺪﻣﺔ ﺍﻟﺸﺮﺡ ٢ .............................................................................
ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺛﻼﺙ ﻣﺴﺎﺋﻞ ﳚﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺗﻌﻠﻤﻬﺎ ﻭﺍﻟﻌﻤﻞ ﻬﺑﺎ ٢٦ ...........................
ﺍﻹﳝﺎﻥ ﺑﺄﻥ ﺍﻟﻠﻪ ﺧﻠﻘﻨﺎ ﻭﺭﺯﻗﻨﺎ ﻭﻟﻢ ﻳﺘﺮﻛﻨﺎ ﻫﻤﻠﺎ ٢٨ .............................................
ﺍﻟﻠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻻ ﻳﺮﺿﻰ ﺃﻥ ﻳﺸﺮﻙ ﻣﻌﻪ ﰲ ﻋﺒﺎﺩﺗﻪ ﺃﺣﺪ ٣٦ .................................
ﺍﻟﻮﻻﺀ ﻭﺍﻟﺒﺮﺍﺀ ٤٣ ...........................................................................
٢٦٥
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺧﺎﲤﺔ ٢٢١...................................................................................
ﺍﻹﳝﺎﻥ ﺑﺎﻟﺒﻌﺚ ٢٢١ ........................................................................
ﺍﳊﺴﺎﺏ ﻭﺍﳌﻴﺰﺍﻥ ٢٢٦ ......................................................................
ﺍﻹﳝﺎﻥ ﺑﺎﻟﺮﺳﻞ ٢٣٠ ........................................................................
ﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﺍﻹﳝﺎﻥ ﺑﺎﷲ ٢٣٦ .........................................................
ﺃﻧﻮﺍﻉ ﺍﻟﻄﻮﺍﻏﻴﺖ ٢٤١ ......................................................................
٢٦٦
ﺷﺮﺡ ﺍﻷﺻﻮﻝ ﺍﻟﺜﻼﺛﺔ
ﺍﻟﻔﻬﺮﺱ ٢٦٥................................................................................
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