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المدرسة الربانية
المدرسة الربانية
َﺪرَِ
ِﻦ َﻫ ِﺬ ِﻩ اﳌ ْ
َف ﻣ ْ
اﳍَﺪ ُ
ِﺻﻨَﺎ َﻋﺔُ اﻟ ﱠﺸ ْﺨ ِﺼﻴﱠ ِﺔ اﻟﱠﺮﺑﱠﺎﻧِﻴﱠِﺔ اﻟﻨﱠﺴﱠﺎ َﻛ ِﺔ اﳌَُﺘﺄَﳍﱢَِﺔ ﺑِِﻌﻠٍْﻢ
ﺍﻟ ﺮ ﺣ ﻤ ِﻦ ﺍﻟ ﺮﺣﻴ ِﻢ
ﺴ ِﻢ ﺍ ِ
ِﺑ
ﺤ ﻤﺪ ،ﻭ ﻋﻠَﻰ ﺁ ﻟ ﻪ
ﺳ ﻴ ﺪﻧﺎ ﻣ
ﲔ
ﺳ ﻠ
ﻑ ﺍ ُﳌ ﺮ
ﺷ ﺮ
ﺏ ﺍﻟﻌﺎ ﳌﲔ ،ﻭﺍﻟﺼﻼ ﺓ ﻭﺍﻟﺴﻼ ﻡ ﻋﻠَﻰ َﺃ
ﺤ ﻤ ﺪ ﻟ ﱠﻠ ﻪ ﺭ
ﺍ ْﻟ
ﻭﺻﺤﺒِﻪ ﺃَﺟ ﻤﻌﲔ
ﺨ ﻴ ٍﺮ ﻳﺎ ﻛَﺮِﻳﻢ
ﺭﺏ ﻳﺴﺮ ﻭ َﺃ ﻋ ﻦ ﻭﺑﺎ ِﺭ ْﻙ ﻭ َﺗ ﻤ ﻢ ِﺑ َ
ﺽ ﻳ ِﺮ ُﺛﻬﺎ ﻋﺒﺎ ﺩ ﻱ
ﻋ ﺰ ﻭ ﺟﻞﱠ } :ﻭ َﻟ َﻘ ﺪ َﻛ َﺘ ﺒﻨﺎ ﻓﻲ ﺍﻟ ﺰﺑﻮ ِﺭ ﻣ ﻦ ﺑ ﻌ ﺪ ﺍﻟ ﱢﺬ ْﻛ ِﺮ َﺃ ﻥ ﺍ ْﻟ َﺄ ﺭ
ﻗَﺎ َﻝ ﺍ ُ
ﲔ{.
ﺳ ْﻠﻨﺎ َﻙ ِﺇﻟﱠﺎ ﺭ ﺣ ﻤ ًﺔ ﻟ ْﻠ ﻌﺎ َﻟ ﻤ
ﺼﺎ ﻟﺤﻮ ﻥ * ِﺇ ﻥ ﻓﻲ ﻫﺬَﺍ َﻟ ﺒﻠَﺎﻏًﺎ ﻟ َﻘ ﻮ ٍﻡ ﻋﺎ ِﺑ ﺪﻳ ﻦ * ﻭﻣﺎ َﺃ ﺭ
ﺍﻟ
ﺷ ﺒ ﻬﻬﺎ ِﺑﻌﺒﻮﺭِ
ﺳﻠَﺎ ﻣ ﻴ ُﺔ ﻓﻲ ﻫ ﺬ ﻩ ﺍ َﻷﻳﺎ ِﻡ ِﺑ ﻤ ﺮ ﺣ َﻠ ﺔ ﻣ ﻦ َﺃ ﺧ َﻄ ِﺮ ﻣﺮﺍ ﺣ ﻠﻬﺎَ ،ﻛ َﺄ ﱠﻧﻨﻲ ُﺃ
َﺗ ﻤ ﺮ ﺍ ُﻷ ﻣ ُﺔ ﺍ ْﻟ ِﺈ
ﺍﳉِﺴﺮِ؛ ﻓَﻜَﺄَﻥ ﺍﻷُﻣﺔَ ﻓﻲ ﻫﺬﻩ ﺍﻷَﻳﺎﻡِ ﺗُﺮِﻳﺪ ﻋﺒﻮﺭ ﺍﳉِﺴﺮِ ﻣﻦ ﻓَﻮﺿَﻰ ﺃَﺣﻜَﺎﻡِ ﺍﻟْﺠﺎﻫﻠﻴﺔ ﺇِﻟَﻰ
ﻧَﻮﻉٍِ ﻣﺒﺪﺋﻲﱟ ﻣﻦ ﻣﺒﺎﺩﺉِ ﺍﻟﺘﱠﻤﻜﲔ ،ﻭﻟَﺎ ﺷﻚ ﺃَﻧﱠﻨﺎ ﻧُﻌﺎﻧﻲ ﻓﻲ ﻫﺬﻩ ﺍﻷَﻳﺎﻡِ ﻣﻦ ﺗَﺤﺪﻳﺎﺕ ﺟِﺴﺎﻡٍ
ﺴﺮِ.
ﻒ ﻓﻲ ﻭ ﺟ ﻪ َﺃ ﻫ ِﻞ ﺍﻟ ﺪﻳ ِﻦ َﺗ ﻤ ﻨ ﻌ ﻬ ﻢ ﻣ ﻦ ﻋﺒﻮ ِﺭ ﻫﺬَﺍ ﺍ ِﳉ
َﺗ ﻘ
ُﺛ ﻢ ﺇِﻥ ﺟﻤﺎﻋﺎﺕ ﺍﻟﺪﻋﻮﺓ ﺍﻟْﺈِﺳﻠَﺎﻣﻴﺔ ﻋﺎﻧَﺖ ﻋﻘُﻮﺩﺍ ﻃَﻮِﻳﻠَﺔً ﻟﻠْﻮﺻﻮﻝِ ﺇِﻟَﻰ ﻫﺬَﺍ ﺍﳉِﺴﺮِ ،ﻓَﻠَﻤﺎ ﺃَﻥ
ﻋﺎﻳﻨﺘْﻪ ﻓُﺘﻦ ﻋﻠَﻰ ﺃَﺑﻮﺍﺑِﻪ ﻧَﺎﺱ ﻛَﺜﲑ ،ﻭﺗَﻐَﻴﺮﺕ ﺍﻟْﺄَﺣﻮﺍﻝُ ،ﻭﺗُﻨﻮﺯِﻝَ ﻋﻦ ﻣﺒﺎﺩﺉ ،ﻭﺗُﺨُﻠﱢﻲ ﻋﻦ
ﺃُﺻﻮﻝٍ ،ﻭﺗَﻤﻴﻌﺖ ﻛَﺜﲑ ﻣﻦ ﺍﻟْﻤﺴﺎﺋﻞِ.
ﻂ
ﺤــﻴ ُ
ﺕ ﺍ ﱠﻟ ﺘــﻲ ُﺗ
ﺤـ ﺪﻳﺎ
ﻚ ﺍﻟ ﱡﻈ ـﺮﻭﻑ ،ﻭ ﻟ ﻤﻮﺍ ﺟ ﻬـ ﺔ ﺟﻤﻴـ ِﻊ ﺍﻟ ﱠﺘ
ﻚ ﻭ ﻓــﻲ ﻇـ ﱢﻞ ﺗ ْﻠ ـ
ﻣـ ﻦ َﺃ ﺟـ ِﻞ ُﻛ ـ ﱢﻞ َﺫ ﻟـ
ﺼ ُﻔﻮﻑ؛ ﻟ ﻨ ﻌ َﻠ ﻢ ﻣـ ﻦ
ﻂ ﺍﻟ ﺪ ﻋ ِﻮ ﻱ ﻣ ﻦ ﺟﻤﻴ ِﻊ ﺍ ﻻ ﱢﺗﺠﺎﻫﺎﺕ؛ ﻛَﺎ ﻥ ﻟَﺎ ﺑ ﺪ ﻣ ﻦ ﺍﻟ ﱠﺘ ﻤﺎ ﻳ ِﺰ ﺑ ﻴ ﻦ ﺍﻟ
ِﺑﺎ ْﻟ ﻤﺤﻴ
ﲔ ُﻗﺘـ َﻞ ﻣـ ﻦ
ﺃَﻳﻦ ﻧُﺆﺗَﻰ ،ﻭﺗﻠْﻚ ﻛَﺎﻧَﺖ ﺳﻨﺔً ﺳﻨﻬﺎ ﺧﺎﻟﺪ ﺑـﻦ ﺍﻟْﻮﻟﻴـﺪ t ﻓـﻲ ﻏَـ ﺰ ﻭ ﺓ ﻣ ﺆﺗَـ َﺔ ﺣـ
ﺱ ﺣﺘﱠﻰ َﻧ ﺪ ِﺭ ﻱ ﻣ ﻦ َﺃﻳـ ﻦ ﻧُـ ﺆ َﺗﻰ".
ﺶ َﺛﻠَﺎ َﺛﺔٌَ ،ﻓ َﻠﻤﺎ َﺗ ﻮﻟﱠﻰ ﻫ ﻮ ﻗَﺎﻝََ " :ﺗ ﻤﺎ ﻳﺰﻭﺍ َﺃ ﻳﻬﺎ ﺍﻟﻨﺎ
ﺠ ﻴ ِ
ُﻗﻮﺍ ﺩ ﺍ ْﻟ
ﺶ ِﺑﺎ ْﻟﻜَﺎ ﻣﻞِ.
ﺠ ﻴ ِ
ﺍﻟ ﻨﺠﺎ ﺓ ﻟ ْﻠ
ﺐﺍ ُ
َﻓ َﻠﻤﺎ َﺗ ﻤﺎ ﻳﺰﻭﺍ َﻛ َﺘ
٣
-ﻣﻦ ﺃَﺟﻞِ ﺃَﻥ ﻳﺘَﻤﺎﻳﺰ ﻣﻦ ﺗَﻤﺴﻚ ﺑِﻤﺒﺎﺩﺉ ﺍﻟﺴﻠَﻔﻴﺔ ﻭﺛَﺒﺖ ﻋﻠَﻰ ﺃُﺻﻮﻟﻬﺎ ﻣﻤﻦ ﻗَﺪﻡ ﺍﻟﺘﱠﻨﺎﺯُﻟَﺎﺕ
ﻭﺟﺰﺃَ ﺍ ْﻟ ﻤﺒﺎ ﺩﺉ.
-ﻣﻦ ﺃَﺟﻞِ ﺃَﻥ ﻳﺘَﻤﺎﻳﺰ ﻣﻦ ﻟَﻢ ﺗُﻐَﻴﺮﻩ ﺍﻟﻈﱡﺮﻭﻑ ﻭﻟَﺎ ﺍﻟﻀﱡﻐُﻮﻁُ ،ﻋﻤﻦ ﺣﻮﻟَﺘْﻪ ﺍﻟْﺄَﻭﺿَﺎﻉ ﻣﻦ ﺍﻟْﺈِﻓْﺮﺍﻁ
ِﺇﻟَﻰ ﺍﻟ ﱠﺘ ْﻔ ِﺮﻳﻂ.
-ﻣﻦ ﺃَﺟﻞِ ﺍﻟﺘﱠﻤﺎﻳﺰِ ﻓﻲ ﺍﻟﺪﻋﻮﺓ ﻓَﻘَﻂْ ﻭﺳﻂَ ﻫﺬﻩ ﺍﻟﺎﺿْﻄﺮﺍﺑﺎﺕ ﺍﻟﻌﻨﻴﻔَﺔ ﻓﻜْﺮِﻳﺎ ﻭﺣﺮﻛﻴﺎ
ﻭ ﻋ ْﻠ ﻤﻴﺎ ﻭ ﺩ ﻋ ِﻮ ﻳﺎ.
ﻓَﻜَﺎﻧَﺖ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ" :ﺍﻟْﻤﺪﺭﺳﺔُ ﺍﻟﺮﺑﺎﻧﻴﺔُ"
ﻓَﻘَﺪ ﺗَﺄَﺳﺴﺖ ﻫﺬﻩ ﺍﻟْﻤﺪﺭﺳﺔُ ﻓﻲ ﻫﺬﻩ ﺍﻵﻭِﻧَﺔ ﺍﻟْﺨَﻄﲑﺓ؛ ﻟﺘَﺮﺑِﻴﺔ ﺟِﻴﻞٍ ﻋﻠَﻰ ﻣﻨﻬﺞِ ﺍِ؛ ﻓَﻬِﻲ
ﺳﻮ ﻟ ﻪ eﺍ ﺭ َﺗ ﻮﺕ ،ﻭ ﻋﻠَﻰ
ﺴ ﻨ ﺔ ﺭ
ﺳ َﺘ َﻘﺖ ،ﻭ ِﺑ
ﺍ
ﺏﺍ ِ
ﺼ ﺪ ِﺭ ﻭﺍﻟ ﺪﻟﻴ ِﻞ ﻭﺍﻟ ﺪ َﻟﺎ َﻟﺔ؛ ﻣ ﻦ ﻛﺘَﺎ ِ
ﺭ ﺑﺎ ﻧ ﻴ ُﺔ ﺍ ْﻟ ﻤ
ﻒ ﺍ ْﻧ َﻄ َﻠ َﻘﺖ.
ﺴ َﻠ
ﻫ ﺪ ِﻱ ﺍﻟ
ﻚ ﺍﻟ ﺪ ﻋ ﻮ ﺓ -ﺑِﻔَﻀْﻞِ ﺍ ِﻭﺣﺪﻩ -ﻋﻠَﻰ ﺃُﺻﻮﻝٍ ﺭﺍﺳﺨَﺔ ،ﻭﻣﻨﻄَﻠَﻘَﺎﺕ ﺛَﺎﺑِﺘَﺔ ،ﻭﺍﻗْﺘَﺪﺕ
ﺖ ﺗ ْﻠ
ﻗَﺎ ﻣ
ﺼ ﲑ ﺓ
ِﺑﻬﺪﻱِ ﺍﻟْﺄَﻧْﺒِﻴﺎﺀ ﻓﻲ ﺍﻟﺪﻋﻮﺓ ﻋﺎﻣﺔً ،ﻭﺍﻗْﺘَﻔَﺖ ﺃَﺛَﺮ ﺍﳌُﺼﻄَﻔَﻰ eﻭﺃَﺻﺤﺎﺑِﻪ ﺧﺎﺻﺔً .ﻋﻠَﻰ ﺑ
ﺼ ﲑ ﺓ
ﺻﻨﺎﻓًﺎ ﻭ َﺃ ﺣ ﻮﺍﻟًﺎ .ﻭ ﻋﻠَﻰ ﺑ
ﺱ َﺃ
ﺼ ﲑ ﺓ ِﺑﺎﻟﻨﺎ ِ
ﺷ ِﺮﻳ ﻌ ًﺔ ﻭ َﺃ ﺧﻠَﺎﻗًﺎ .ﻭ ﻋﻠَﻰ ﺑ
ﺳﻠَﺎ ِﻡ ﻋﻘﻴ ﺪ ﺓ ﻭ
ِﺑﺎ ْﻟ ِﺈ
ﺳﺒﺎﺑﺎ.
ﺻﻮﻟًﺎ ﻭ َﺃ
ِﺑﺎﻟ ﺪ ﻋ ﻮ ﺓ ُﺃ
ﺴﻄُﻮ ﺭﺓ ،ﻭﺍ ْﻟ َﺄ ﺩ ﱠﻟ ُﺔ ﻋ َﻠ ﻴﻬﺎ َﻛ ﺜ ﲑ ﺓ
ﻓَﻬِﻲ ﻟَﻴﺴﺖ ﺑِﺪﻋﺎ ﻣﻦ ﺍﻟﺪﻋﻮﺍﺕ؛ ﺑﻞْ ﺇِﻥ ﻧﺴﺒﺘَﻬﺎ ﻓﻲ ﻛﺘَﺎﺏِ ﺍ ِﻣ
ﺤﺎ َﻧﻪ} :ﻛُﻮﻧُﻮﺍ ﺭﺑﺎﻧﻴﲔ{؛ ﻓَﻬِﻲ ﺍﻣﺘﺜَﺎﻝٌ ﻟﺄَﻣﺮِ ﺍِ
ﺳ ﺒ
ﺐ ﻓﻴﻬﺎ؛ َﻓﻘَﺎ َﻝ
ﻣ ﻨﺸﻮ ﺭﺓَ ،ﺃ ﻣ ﺮ ﺭ ﺑﻨﺎ ِﺑﻬﺎ ﻭ ﺭ ﱠﻏ
ﻭﺇِﺭﺍﺩﺗﻪ ﻃَﻠَﺒﺎ ﻟﺮِﺿَﺎﻩ ﻭﺟﻨﺘﻪ.
َ ﺗ ﻌﺎﻟَﻰ؛ َﺃﺩﺍ ﺀ ﻟ ْﻠ َﻔ ﺮﺍ ﺋﺾِ ،ﻭﺍ ﺟ ﺘﻨﺎﺑﺎ ﻟ ْﻠ ﻤﺤﺎ ِﺭﻡِ،
ﺼ َﻠ ﺔ ﺍ ْﻟ ﻮﺛﻴ َﻘ ﺔ ﺑِﺎ ِ
ﻚ ﺍﻟ
ﺤ ﱡﻘ ﻖ ِﺑ ﺘ ْﻠ
ﻲ َﺗ
ﺇِﻥ ﺍﻟﺮﺑﺎﻧﻴﺔَ ﻫ
ﻭﺍﺳﺘﺪﺍﻣﺔً ﻟﻠﺬﱢﻛْﺮِ ،ﻭﻋﻨﺎﻳﺔً ﺑِﺎﻟﺸﻜْﺮِ ،ﻭﺗَﺤﻠﱢﻴﺎ ﺑِﺎﻟﺼﺒﺮِ ،ﻭﺇِﻳﺜَﺎﺭﺍ ﻟﻠْﺈِﻳﺜَﺎﺭِ ،ﻭﺍﺗﱢﺸﺎﺣﺎ ﺑِﺎﻟْﻴﻘﲔ ،ﻭﺗَﻠَﺬﱡﺫًﺍ
ﻚ ﺍﻟ ﺮ ﺑﺎ ﻧﻴﻮﻥ؛ َﻓ ﻬ ﻢ ﺍﻟ ﻌ َﻠﻤﺎ ﺀ
ﺼﻐَﺎ ِﺭ ﺍ ْﻟ ﻌ ْﻠ ِﻢ َﻗ ﺒ َﻞ ﻛﺒﺎ ِﺭﻩُ ،ﺃﻭ َﻟ ﺌ
ﺼﻴﺎﻡِ ،ﻭ َﺗ ﻨ ﻌﻤﺎ ِﺑﺎ ْﻟ ﻘﻴﺎﻡِ ،ﻭ َﺗ ﺮ ِﺑ ﻴ ًﺔ ِﺑ
ِﺑﺎﻟ
ﺍﻟﻌﺎﻣﻠُﻮﻥ ،ﻭﺍﳊُﻜَﻤﺎﺀ ﺍﳌُﺮﺑﻮﻥ ،ﻭﺍﻟْﻔُﻘَﻬﺎﺀ ﺍﳌُﻌﻠﱢﻤﻮﻥ.
٤
ﻭﻗَﺪ ﻭﺻﻒ ﺍﻟﺮﺑﺎﻧﻴﻮﻥ :ﺑﺄَﻧﱠﻬﻢ ﻋﻠَﻤﺎﺀ ﻗَﺎﻣﻮﺍ ﺑِﺸﺮﻁ ﺍﻟﻌﻠْﻢِ ،ﺛُﻢ ﻋﻤﻠُﻮﺍ ﺑِﻪ ،ﺛُﻢ ﺗَﺤﻘﱠﻘُﻮﺍ ﻓﻲ ﺍﻟﻌﻤﻞِ؛
ﻓَﺠﻤﻌﻮﺍ ِﺑﺬَﻟﻚ ﺑﻴﻦ ﺍﻟﻌﻠْﻢِ ﻭﺍﳊَﻘﻴﻘَﺔ ﻭﺍﻟْﻌﻤﻞِ .ﻭﻭﺻﻔُﻮﺍ :ﺑﺄَﻧﱠﻬﻢ ﺣﻠَﻤﺎﺀ ﺃَﺗْﻘﻴﺎﺀ ٍﻟَﺎ ﻳﺴﺘَﻨﻜﻔُﻮﻥ ﻋﻦ
ﻋﺒﺎ ﺩ ﺓ ﺭ ﺑ ِﻬﻢ ،ﻭﻟَﺎ ﻳﻔْﺘُﺮﻭﻥ ﻋﻦ ﺫﻛْﺮِﻩ ﻭﺣﻤﺪﻩ ،ﺣﻴﺎﺗُﻬﻢ ﻋﺒﺎﺩﺓ ،ﻭﻣﻨﺎﺟﺎﺗُﻬﻢ ﺣﺐ ،ﻭﺫَﻭﻗُﻬﻢ ﻋﻠْﻢ،
ﻭﺧﻠُﻘُﻬ ﻢ ﻗُﺮﺁﻥ.
ﺇﻥ ﺳﻴﺎﺝ ﺍﻟﺮ ﺑﺎﻧﻴﺔ ﻳﻘﻴﻢ ﻓﻲ ﻗَﻠْﺐِ ﺍﳌُﺘَﺮﺑﻲ ﻓُﺮﻗَﺎﻧًﺎ ﺑﻴﻦ ﺍﳊَﻖ ﻭﺍﻟْﺒﺎﻃﻞِ ،ﻭﻳﻨﺸﺊ ﺣﺎﺟِﺰﺍ ﺑﻴﻨﻪ ﻭﺑﻴﻦ
ﺴ ﻨﻦِ ،ﻭﺍ ْﻟ ﻬ ﺪ ِﻱ ﺍﻟﻈﱠﺎ ﻫﺮِ،
ﺠﻮﺍ ِﺭ ﺡ ﻋﻠَﻰ ِﺭ ﻋﺎ ﻳ ﺔ ﺍﻟ
ﺴﻠُﻮﻙَ ،ﻭ ﻳﻘﻴ ﻢ ﺍ ْﻟ
ﻂ ﺍﻟ
ﻀ ِﺒ ُ
ﺕ ﺍﻟ ﻔ َﺘﻦِ ،ﻭ ﻳ ْ
ﻀﻠﱠﺎ
ﻣ
ﻭﺣﺴﻦِ ﺍﻟﺴﻤﺖ ،ﻭﻣﻠَﺎﺯَﻣﺔ ﺍﻟْﺄَﺩﺏِ ،ﻭﺇِﺫَﺍ ﻛَﺎﻥ ﺍﻟْﺈِﺳﻠَﺎﻡ ﻫﻮ ﺍﻟْﺤﻞﱠ ﻟﻤﺸﺎﻛﻞِ ﺍﻟْﺒﺸﺮِﻳﺔ؛ ﻓَﺈِﻥ ﻣﻨﻬﺞ
ﺳﻠَﺎ ﻣ ﻴﺔ.
ﺕ ﺍﻟ ﺪ ﻋ ﻮ ﺓ ﺍ ْﻟ ِﺈ
ﺸ ﻜﻠَﺎ
ﺍﻟ ﱠﺘ ﺮ ِﺑ ﻴ ﺔ ﻋﻠَﻰ ﺍﻟ ﺮ ﺑﺎ ﻧ ﻴ ﺔ ﻫ ﻮ ﺍ َﳊ ﱡﻞ ﻟ ﻤ ﻌ َﻈ ِﻢ ﻣ
ﻭﻣﻦ ﺃَﺧﺺ ﺻﻔَﺎﺕ ﺗﻠْﻚ ﺍﻟﺪﻋﻮﺓ ﺍﻟﺮﺑﺎﻧﻴﺔ :ﺃَﻧﱠﻬﺎ ﺗُﺮﺑﻲ ﺃَﺑﻨﺎﺀﻫﺎ ﻋﻠَﻰ ﺍﻟْﺄُﻟْﻔَﺔ ﻭﺍﻟْﻮﺣﺪﺓ ﻭﻋﺪﻡِ
ﺍﻟﺘﱠﻌﺼﺐِ ﻟﻠْﻤﺴﻤﻰ؛ ﻭﺇِﻧﱠﻤﺎ ﺍﳍَﺪﻑ ﺗَﻤﺎﻳﺰ ﺍﻟﺼﻒ ﻟﻤﻌﺮِﻓَﺔ ﻣﻦ ﻳﺠﻠﺲ ﻋﻠَﻰ ﻛُﻞﱢ ﺍﻟْﻤﻮﺍﺋﺪ ﻣﻤﻦ
ﻳﺠﻠﺲ ﻋﻠَﻰ ﻣﺎﺋﺪﺓ ﺍﻟﺸﺮﺏِ ﺍﻟْﺄَﻭﻝِ .ﻓَﻤﺎ ﻛَﺎﻥ ﻟﻬﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺃَﻥ ﺗُﻔَﺮﻕَ ﺍﻷُﻣﺔُ ﺃَﻭ ﺗُﻘَﺪﻡ ﻣﺼﻠَﺤﺔَ
ﻃَﺎﺋﻔَﺔ ﺣﺰﺑِﻴﺔ ﻋﻠَﻰ ﻣﺼﻠَﺤﺔ ﺍﻟْﺄُﻣﺔ ﺍﻟْﻜُﻠﱢﻴﺔ.
ﻛَﻤﺎ ﺃَﻧﱠﻨﺎ ﻟَﺎ ﻧَﺰﻋﻢ ﺃَﻧﱠﻨﺎ ﻭﺣﺪﻧﺎ ﺍﻟﺼﻮﺍﺏ ﻭﻏَﻴﺮﻧﺎ ﺧﻄﺄٌ ﻋﻠَﻰ ﺍﻟْﺈِﻃْﻠَﺎﻕ؛ ﻭﻟَﻜﻨﻪ ﺍﺟﺘﻬﺎﺩ ﻓﻲ
ﻲ ﻭ ﺭ ْﻛ ِﻦ ﺍﻟ ﱠﺘﺰﻛﻴﺔ ﻭﺍﻟﺘﱠﺼﻔﻴﺔ ﻇَﻬﺮ ﰲ ﺻﻮﺭﺓ ﺗﻠْﻚ ﺍﻟْﻤﺪﺭﺳﺔ
ﺸ ﺮ ﻋ
ﻣﺠﺎ ِﻝ ﺍﻟ ﱠﺘ ﺮ ِﺑ ﻴ ﺔ ﻭ َﺗ ﻌﻠﻴ ِﻢ ﺍﻟ ﻌ ْﻠ ِﻢ ﺍﻟ
ﺍﻟْﺠﺪﻳﺪﺓ ﺍﻟﱠﺘﻲ ﻳﺴﺮﻫﺎ ﺍ ُﻟﻠْﺄُﻣﺔ؛ ﻟﺘُﺤﻴِﻲ ﺭﻭﺣﺎ ﻓﻲ ﺍﻟْﺄُﻣﺔ ﻣﻦ ﺟﺪﻳﺪ ،ﺣﺎﻣﻠَﺔً ﻟﻤﻌﺎﻧﻲ ﺇِﳝﺎﻧﻴﺔ
ﺷﻮﺍﻗًﺎ ﺭﻭ ﺣ ﻴ ًﺔ ﻋ ِﺰﻳ ﺰ ﺓ ﻏَﺎﻟﻴﺔً ،ﺣﲔ ﺗَﻘُﻮﻡ ﻓﻲ ﺍﻟْﺄُﻣﺔ ﺗﻠْﻚ ﺍﻟْﻔﺌَﺎﺕ ﺍﻟْﻤﺘَﺄَﻫﻠَ ﺔُ
ﺳﺎ ﻣ ﻴ ﺔ ﻋﺎ ﻟ ﻴﺔ ،ﻭ َﺃ
ﺍ ْﻟ ﻤ َﺘ َﺄﻟ ـ ﻬ ُﺔ ﻣ ﻦ ﺍﻟ ﺮ ﺑﺎ ﻧ ﻴﲔ.
ﺖ ﺍ ْﻟ ﻤﻨﺎ ﻫ ﺞ ﺍ ْﻟ ﻌ ْﻠ ﻤ ﻴ َﺔ ﻭﺍ ْﻟ ﻌ ﻤ ﻠ ﻴ َﺔ
ﺿ ﻌ
ﺳﺔ؛ َﻓ ﻮ َ
ﻂ ﻟ ﻬ ﺬ ﻩ ﺍ ْﻟ ﻤ ﺪ ﺭ
ﺨﻄﻴ
ﺖ -ﻣﺴﺘَﻌﻴﻨﺎ ﺑِﺎِ -ِﺑﺎﻟ ﱠﺘ ْ
ﻭ َﻗ ﺪ ُﻗﻤ
ﻭﺍﻟ ﺪ ﻋ ِﻮ ﻳﺔَ ﻣﺮﺍﻋﻴﺎ ﻃَﺮِﻳﻘَﺔَ ﺍﻟﺴﻠَﻒ ﰲ ﺍﻟﻄﱠﻠَﺐِ ﻭﺍﻟﺘﱠﻄْﺒِﻴﻖِ ،ﺑﻌﻴﺪﺍ ﻋﻦ ﺗَﻨﻈﲑ ﻋﻘﻴﻢٍ ﺃَﻭ ﺗَﻌﺴﲑ
-ﺑﻐْﻴﺘَﻪ ﻓﻲ ﻫﺬﻩ ﺍﻟْﻤﺪﺭﺳﺔ ﺣﲔ ﻳﺘَﺮﺑﻰ ﻫﻮ ﻭﺃَﻭﻟَﺎﺩﻩ
ﺴ ﻠ ٍﻢ ِ -ﺑ ِﺈ ْﺫ ِﻥ ﺍ ِ
ﺠ ﺪ ُﻛ ﱡﻞ ﻣ
ﺳ ﻴ ِ
ﻣ ْﻘ ﻌﺪ؛ ﻭ
ﻭﺃَﻫﻠُﻪ ﻭﻣﻦ ﺣﻮﻟَﻪ ﻋﻠَﻰ ﺗﻠْﻚ ﺍﻟْﻤﻨﺎﻫﺞِ ﺍﻟﱠﺘﻲ ﻭﺿﻌﺖ ﺑِﻀَﻮﺍﺑِﻂَ ﺩﻗﻴﻘَﺔ ﺭﻭﻋﻲ ﻓﻴﻬﺎ ﺍﻟْﻤﺮﺣﻠﻴﺔُ
ﺨﻄًﻰ ﺛَﺎ ِﺑ َﺘﺔ.
ﻭﺍﻟ ﱠﺘ ﺪ ﺭ ﺝ ِﺑ ُ
٥
ﺛُﻢ ﺇِﻥ ﻫﺬَﺍ ﻟَﻢ ﻳﻜُﻦ ﻭﻟﻴﺪ ﺍﻟﻠﱠﺤﻈَﺔ؛ ﺑﻞ ﺇِﻧﱠﻪ ﻋﺼﺎﺭﺓ ﻓﻜْﺮٍ ﺩﺍﺋﻢٍ ،ﻭﻗﺮﺍﺀﺍﺕ ﻋﻤﻴﻘَﺔ ﻣﺘَﺄَﻧـﻴﺔ،
ﺸ ﺔ ﻟ َﺄ ﺣﻮﺍ ِﻝ ﺍﻟ ﺪﻋﻮﺍﺕ
ﲔ َﻃ ِﻮﻳ َﻠ ﺔ ﰲ ﺍﻟ ﺪﻋ ﻮ ﺓ ِﺇﻟَﻰ ﺍ ،ِﻣ ﻊ ﻣ ﻌﺎ ﻳ
ﺳ ﻨ
ﺏ َﻛﺜﲑ ﺓ ﻣ َﺘ َﻜ ﺮ ﺭﺓ ،ﻭ ﺧﺒﺮ ﺓ
ﻭ َﺗﺠﺎ ِﺭ
ﺍﻟْﺄُﺧﺮﻯ ﻭﻣﺤﺎﻭﺭﺓ ﺃَﺗْﺒﺎﻋﻬﺎ ،ﻭﻛَﺬَﻟﻚ ﺍﺣﺘﻜَﺎﻙٌ ﻣﺒﺎﺷﺮ ﺑِﺸﺒِﺎﺏِ ﺍﻟﺼﺤﻮﺓ ﻭﻣﺸﺎﻛﻠﻬِﻢ ﺍﻟْﻤﻌﻘﱠﺪﺓ
ﻭﺍﻟْﻤﺘَﻌﺪﺩﺓ؛ ﺃَﻛْﺴﺒﺖ ﺍﻟﻨﻔْﺲ ﺷﺠﺎﻋﺔً ﻭﺛﻘَﺔً ﻭﻳﻘﻴﻨﺎ ﰲ ﺍﻟْﻤﻨﻬﺞِ ﻭﺍﻟﺜﱠﺒﺎﺕ ﻋﻠَﻴﻪ ﻳﻮﻣﺎ ﺑﻌﺪ ﻳﻮﻡٍ ﻣ ﻬﻤﺎ
ﺗَﻐَ ﻴﺮﺕ ﺍﻟْﺤﻮﺍﺩﺙ ﺃَﻭ ﺗَﻜَﺎﻟَﺒﺖ ﺍﻟْﻔﺘَﻦ.
ﻫﺬَﺍ ..ﻭﺇِﻧﱢﻲ ﻟَﺎ ﺃَﺩﻋﻲ ﻟﻨﻔْﺴﻲ ﻣﺎ ﻟَﻴﺲِ ﻟَﻬﺎ ﺑِﻪ ﻋﻠْﻢ ،ﻭﻟَﺎ ﺃُﺑﺮﺉ ﻧَﻔْﺴﻲ ﻣﻦ ﺗَﻘْﺼﲑﻫﺎ ﻓﻲ ﺣﻖ
ﺭﺑﻬﺎ؛ ﻟَﻜﻨﻪ ﻣﺤﺾ ﻓَﻀْﻞِ ﺍ ِﻋﻠَﻲ ،ﻭﺭﺣﻤﺘُﻪ ﺑِﻲ ،ﻭﻛَﺮﻣﻪ ﺍﻟﺰﺍﺋﺪ ﺍﻟﱠﺬﻱ ﻋﺠﺰ ﻋﻨﻪ ﺷﻜْﺮِﻱ؛ ﻓَﻤﺎ
ﻓﻴﻪ ﻣﻦ ﺣﻖﱟ ﻭﺻﻮﺍﺏٍ ﻓَﻬﻮ ﻣﻨﺔُ ﺍ ِﻭﺗَﻮﻓﻴﻘُﻪ ،ﻭﻣﺎ ﻛَﺎﻥ ﻓﻴﻪ ﻣﻦ ﺧﻄَﺄ ﺃَﻭ ﺯﻟَﻞٍ ﻓَﺈِِﻧـﻲ ﻣﻨﻪ ﺗَﺎﺋﺐ
ﻭﺇِﻟَﻰ ﺍﻟﺼﻮﺍﺏِ ﺭﺍﺟِﻊ ،ﻭﺑِﺎﻟْﺤﻖ ﺃَﻧَﺎ ﻣﻠْﺘَﺰِﻡ ﺇِﻥ ﺷﺎﺀ ﺍ.ُ
ﻭﻛَﺘَﺐ
ﺳ ﺔ ﺍﻟ ﺮ ﺑﺎ ﻧ ﻴ ﺔ
ﺧﺎ ﺩ ﻡ ﺍ ْﻟ ﻤ ﺪ ﺭ
ﻣﺤﻤﺪ ﺑﻦ ﺣﺴﻴﻦٍ ﺁﻝِ ﻳﻌﻘُﻮﺏ
ﻏَﻔَﺮ ﺍ ُﻟَﻪ ﻭﻟﻮﺍﻟﺪﻳﻪ ﻭﻟﺰﻭﺟﺎﺗﻪ ﻭﺃَﻭﻟَﺎﺩﻩ ﻭﺟﻤﻴﻊِ ﺍﻟْﻤﺴﻠﻤﲔ.
ﻭﻛَﺎﻥ ﺧﺘَﺎﻣﻪ ﺻﺒِﻴﺤﺔَ ﺍﻟْﺠﻤ ﻌ ﺔ ١٤٣٤ /٥ /٣ﻫـ
ﺍﳌﻮﺍﻓﻖ ٢٠١٣ /٣ /١٥ﻡ
٦
ﺼﺎ ﻟﺤﲔ
ﺴ َﻠﻔﻲ ﺍﻟْﻌﺎ ﻡ؛ ﻟﻠْﻘﻴﺎ ِﻡ ﺑِﺒِﻨﺎﺀ ﺍﻟ ﺮ ﺟﺎ ِﻝ ﺍﻟ
.١ﻫﻲ ﻣﺪﺭﺳﺔٌ ﻭﺩﻋﻮﺓ ﻣﺘَﺨَﺼﺼٌ ﺔ ﺩﺍﺧﻞَ ﺍﻟﺘﱠﻴﱠﺎ ِﺭ ﺍﻟ
،ﻭﻧَﺸﺮِ ﻣﻌﺎﻧﻴ ﻪ ﰲ ﺍﻟﻌﺎﱂَِ ُﻛ ﱢﻠ ﻪ ﰲ ﺷﺘﱠﻰ ﺍﻟﺜﱡﻐُﻮ ِﺭ،
ﺼ ﻠﺤﲔ ،ﺍﻟﱠﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﻋﻠَﻰ ﺇِﻗَﺎﻣﺔ ﺩﻳﻦِ ﺍ ِ
ﺍ ُﳌ
ﺕ
ﻭﻳﺤﺮﺳﻮﻥ ﺛَﻮﺍﺑِ َﺘ ﻪ ﻣﻦ ﺧﻠَﺎﻝِ ﺑﺮﺍﻣ ﺞ ﺗﺮﺑﻮ ﻳ ﺔ ﻭﻋﻠْﻤ ﻴ ﺔ ﻭﺗَﻌﺒﺪ ﻳﺔ ،ﻋﻠَﻰ ﻣﻨﻬﺞٍ ﺗَﺮﺑﻮِﻱﱟ ﻭﺍﺿﺢٍ ﺑِﺨُﻄُﻮﺍ
ﻒ ﺍ ْﻟﺄَﻧْﺒِﻴﺎﺀ ﻭَ ﺃ ْﺗ ﺒﺎ ﻋﻬِﻢ.
ﻣﺘَﺪﺭﺟﺔ؛ ﻟﻴﻘُﻮﻣﻮﺍ ﺑِﻮﻇَﺎﺋ
.٢ﺍ َﳌﺪﺭﺳﺔُ ﺟﺰﺀ ﻣﻦ ﺍﻟﺼﻒ ﺍﻹِﺳﻠَﺎﻣﻲ ،ﻭﻣﻌﺎ ِﻳﲑ ﺗَﻘْﻴِﻴ ِﻢ ﺍﻟ ﻮﺍ ﻓﺪ ﺇِﻟَﻴﻬﺎ ﻫﻲ ﻣﻌﺎﻳِﲑ ﺍﻟﺪﻳ ِﻦ
ﺕ ﺍﻟﱵ ﱂ َﺗ ﻨ ﺪ ﻣﺞ ﰲ ﺍ ْﻟﻌﻤﻞِ ﻭﻟَﻬﺎ ﻣﻜَﺎﻧَﺔٌ ﰲ ﺍﻟْﻮﺍ ﻗﻊِ ﺍﻟﺪﻋﻮِﻱ ﺍﻟﺴﻠَﻔﻲ ﺗَﺒﻘَﻰ ﻣﻨﺰِﻟَ ُﺘ ﻬﺎ
ﺍ ْﻟﻌﺎ ﻣ ُﺔ .ﻭﺍﻟﻄﱠﺎ َﻗﺎ
ﺳﺔ ﺑِﺎ ْﻟﺤﺐ ﻭﺍﻟ ﺪ ﻋ ِﻢ ﻭﺍﻟﺘﱠﻌﺎﻭﻥِ ،ﻭﻧَﺘْﺮﻙُ ﻟَﻬﺎ
ﺤﻔُﻮ َﻇﺔً ،ﻭﻣﻘَﺎﻣﻬﺎ ﻣﻌﻠُﻮﻣﺎ ،ﻭَ ﺗ ﻤﺘَﺪ ﺇِﻟَﻴﻬﺎ ﻳﺪ ﺍﻟْﻤ ﺪ ﺭ
ﻣ
ﺍﻻ ْﻧﻀﻮﺍﺀ ﻋﻠَﻰ ﻣ َﻜﺎ َﻧ ﺘ ﻬﺎ ،ﻭﻳﻜُﻮﻥ ﻣﻌﻴﺎ ﺭ ﺍﻟ ﱠﺘ ْﻘ ِﻴﻴ ِﻢ ﺑ ﻴ ﻨﻨﺎ ﻫﻮ ﻣﻌﻴﺎ ﺭ ﺍﻟ ﺪﻳ ِﻦ ﺍﻟﻌﺎ ﻡ.
ﻗَﺎ َﻝ ﺗَﻌﺎ َﻟﻰ } :ﻭﻣﺎ ﻣﻨﺎ ِﺇﻟﱠﺎ َﻟ ﻪ ﻣﻘَﺎ ﻡ ﻣ ﻌﻠُﻮ ﻡ{ ،ﻭﻗَﺎ َﻝ ﺗَﻌﺎ َﻟﻰ} :ﻫﻮ ﺍﻟﱠﺬﻱ ﺟﻌﻠَﻜُﻢ ﺧﻠَﺎﺋﻒ
ﺕ ﻟ ﻴ ﺒ ُﻠ ﻮ ُﻛ ﻢ ﻓﻲ ﻣﺎ ﺁﺗَﺎﻛُﻢ ﺇِﻥ ﺭﺑﻚ ﺳﺮِﻳﻊ ﺍﻟْﻌﻘَﺎﺏِ ﻭﺇِﻧﱠﻪ
ﺾ ﺩ ﺭﺟﺎ
ﻀ ُﻜ ﻢ َﻓ ﻮ َﻕ ﺑ ﻌ ٍ
ﺽ ﻭ ﺭ َﻓ ﻊ ﺑ ﻌ َ
ﺍ ْﻟ َﺄ ﺭ ِ
ﻟَﻐَﻔُﻮﺭ ﺭﺣﻴﻢ.{
.٣ﻟَﺎ ﻧَﺘَﻌﺼﺐ ﻟﺮﺃْﻱٍ ﻭﻟَﺎ ﻟﺸﺨْﺺٍ ﻭﻟَﺎ ﻟﺎﺳﻢٍ ،ﻭﻟَﺴﻨﺎ ﺣﺰﺑﺎ ﺃَﻭ ﺟﻤﺎﻋﺔً ،ﻭﻟَﺎ ﻧﻨﺘَﻤﻲ ﺇِﱃ ﺣﺰﺏٍ
ﺃ ﻭ ﺟﻤﺎﻋﺔ.
U ﻭﻟﻠ ﺮﺳﻮ ِﻝ rﻭﻟﻠ ﻤ ﺆﻣﻨﲔ ﺟﻤﻴﻌﺎ ﻣﻦ ﺃﻫﻞِ ﺍﻟﺴﻨﺔ ﻭﺍﳉَﻤﺎﻋﺔ؛ ﻻ ﻧُﻮﺍﱄ ﻭﻟَﺎ
.٤ﻭﻟَﺎ ﺅﻧَﺎ ِ
ُﻧﻌﺎﺩﻱ ﺇﻟﱠﺎ ﻋﻠَﻰ َﺫ ﻟﻚ ،ﻗَﺎﻝَ ﺍ ُﺗَﻌﺎﻟَﻰ} :ﺇِﻧﱠﻤﺎ ﻭﻟﻴﻜُﻢ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟُﻪ ﻭﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﻟﱠﺬﻳﻦ ﻳﻘﻴﻤﻮﻥ
ﺍﻟﺼﻠَﺎﺓ ﻭﻳﺆﺗُﻮﻥ ﺍﻟﺰﻛَﺎﺓ ﻭﻫﻢ ﺭﺍﻛﻌﻮﻥ * ﻭﻣﻦ ﻳﺘَﻮﻝﱠ ﺍﻟﻠﱠﻪ ﻭﺭﺳﻮﻟَﻪ ﻭﺍﻟﱠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻓَﺈِﻥ ﺣﺰﺏ ﺍﻟﻠﱠﻪ ﻫﻢ
ﺍ ْﻟ َﻐﺎ ﻟﺒﻮ ﻥ{.
٧
ﻗَﺎ َﻝ ﺍﺑﻦ ﺗَﻴﻤﻴﺔَ ﺭﲪﻪ ﺍ» :ﻓَﺪﻳﻦ ﺍﻟْﻤﺴﻠﻤﲔ ﻣﺒﻨﻲ ﻋﻠَﻰ :ﺍﺗﱢﺒﺎﻉِ ﻛﺘَﺎﺏِ ﺍﻟﻠﱠﻪ ،ﻭﺳﻨﺔ ﻧَﺒِﻴﻪ ،r ﻭﻣﺎ
ﺍﺗﱠﻔَﻘَﺖ ﻋﻠَﻴﻪ ﺍﻷُﻣﺔُ؛ ﻓَﻬﺬﻩ ﺍﻟﺜﱠﻠَﺎﺛَﺔُ ﻫﻲ ﺃُﺻﻮﻝٌ ﻣﻌﺼﻮﻣﺔٌ ،ﻭﻣﺎ ﺗَﻨﺎﺯَﻋﺖ ﻓﻴﻪ ﺍﻷُﻣﺔُ ﺭﺩﻭﻩ ﺇﱃ ﺍﻟﻠﱠﻪ
ﻭﺍﻟﺮﺳﻮﻝِ.
ﺲ ﻟ َﺄ ﺣ ﺪ ﺃَﻥ ﻳﻨﺼﺐ ﻟﻠْﺄُﻣﺔ ﺷﺨْﺼﺎ ﻳﺪﻋﻮ ﺇﱃ ﻃَﺮِﻳﻘَﺘﻪ ﻭﻳﻮﺍﻟﻲ ﻭﻳﻌﺎﺩﻱ ﻋﻠَﻴﻬﺎ ﻏَﻴﺮ ﺍﻟﻨﺒِﻲ،r
ﻭ َﻟ ﻴ
ﺳﻮ ﻟ ﻪ ﻭﻣﺎ ﺍﺟﺘَﻤﻌﺖ ﻋﻠَﻴﻪ
ﺐ َﻟ ﻬ ﻢ َﻛﻠَﺎﻣﺎ ﻳ ﻮﺍﻟﻲ ﻋ َﻠ ﻴ ﻪ ﻭ ﻳﻌﺎﺩﻱ ﻋﻠﻴﻪ َﻏ ﻴ ﺮ َﻛﻠَﺎ ِﻡ ﺍﻟ ﱠﻠ ﻪ ﻭ ﺭ
ﺼ
ﻭﻟَﺎ ﻳ ﻨ
ﺍ ُﻷﻣﺔُ؛ ﺑﻞْ ﻫﺬَﺍ ﻣﻦ ﻓﻌﻞِ ﺃَﻫﻞِ ﺍﻟْﺒِﺪﻉِ ﺍﻟﱠﺬﻳﻦ ﻳﻨﺼﺒﻮﻥ ﻟَﻬﻢ ﺷﺨْﺼﺎ ﺃَﻭ ﻛَﻠَﺎﻣﺎ ﻳﻔَﺮﻗُﻮﻥ ﺑِﻪ ﺑﻴﻦ ﺍ ُﻷﻣﺔ
ﺴ ﺒ ﺔ ﻭ ﻳﻌﺎﺩﻭ ﻥ« )ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ.(١٦٤ /٢٠ :
ﻚ ﺍﻟ ﻨ
ﻚ ﺍ ْﻟ َﻜﻠَﺎ ِﻡ َﺃ ﻭ ﺗ ْﻠ
ﻳ ﻮﺍﻟُﻮ ﻥ ِﺑ ﻪ ﻋﻠَﻰ َﺫ ﻟ
ﻓَﻨﺤﻦ ﻟَﺎ ﻧُﻮﺍﱄ ﻭﻟَﺎ ُﻧﻌﺎ ﺩﻱ ﻋﻠَﻰ ﻛَﻠَﺎﻡٍ ﻭﻟَﺎ ﻋﻠَﻰ ﺍﺳﻢٍ ﻭﻟَﺎ ﻋﻠَﻰ ﻧﺴﺒﺔ؛ ﺑﻞْ ﻧَﺤﻦ ﻣﻦ ﺍ ُﳌﺴﻠﻤﲔ ،ﻗَﺎﻝَ
ﲔ{.
ﺴ ﻠ ﻤ
ﺻﺎ ﻟﺤﺎ ﻭﻗَﺎ َﻝ ِﺇ ﱠﻧﻨﻲ ﻣ ﻦ ﺍ ْﻟ ﻤ
ﺴ ﻦ َﻗ ﻮﻟًﺎ ﻣ ﻤ ﻦ ﺩﻋﺎ ِﺇﻟَﻰ ﺍﻟ ﱠﻠ ﻪ ﻭ ﻋ ﻤ َﻞ
ﺗَﻌﺎ َﻟﻰ } :ﻭ ﻣ ﻦ َﺃ ﺣ
ﺠﻤﻴ ِﻊ ﻋﻠﻰ
ﺴﻌﻰ ﻟﺈﻗَﺎﻣ ﺔ ﺍﻟ ﺪﻳﻦِ ﻟَﺎ ﻹِﻗَﺎﻣﺔ ﺃَﺳﻤﺎﺀِ ،ﺑﻔﻘْﻪ ﺍﻟ ﱠﺘﺴﺎ ﻣ ِﺢ ﻣ ﻊ ﺍﻟ ﱡﻜﻞﱢ ،ﻭﺍﻟ ﱠﺘ
ِ .٥ﺇ ﱠﻧﻨﺎ َﻧ
ﺏ ﻭﻋﻠﻰ
ﲔ ﻟﻠ ﺪﻳ ِﻦ ﰲ ﺍﻟ ُﻘﻠُﻮ ِ
ﺹ ،ﻭﺍﻟ ﻌ ﻤ ِﻞ ﻋﻠﻰ ﺍﻟ ﱠﺘ ﻤ ﻜ
ﺍﳌَﻨﻬﺞِ ،ﻭﻧَﺸﺮِ ﺍﳋﲑ ،ﻭﺍﻟ ﺒ ْﺬ ِﻝ ﻟﻠ ﺪﻳ ِﻦ ﺑ ِﺈ ﺧﻠَﺎ ٍ
ﺽ ﺍﻟﻮﺍﻗﻊِ.
َﺃ ﺭ ِ
ﺖ
َ .٦ﻟﺎ ﻳﺘَﻌﺎﻣﻞُ ﺃَﺣﺪ ﻓﻲ ﺍﳌﺪﺭﺳﺔ ﺑِﺴﻴﺎﺳﺔ) :ﺃَﻧَﺎ ﺍﻟْﺄَﺻﻞُ(؛ ﺇﻧﱠﻤﺎ ﻫﻲ ﺩﻋﻮﺓ ﺍ ِﻭﺑﺎ ،ِﻭﻟﻴﺴ
ﺠﻤﻮ ﻋﺔ؛ ِﺇ ﱠﻧﻤﺎ ﻫﻲ ﺗَﻌﺎﻭﻥ ﻟﻠﻘﻴﺎﻡِ ﻋﻠَﻰ ﺛَﻐْﺮٍ ﻣﻦ ﺛُﻐُﻮﺭِ ﺍﻟﺪﻳﻦِ ،ﻭﻫﻮ ﺗَﺮﺑِﻴﺔُ ﻧَﺶﺀ
ﺺ َﺃ ﻭ ﻣ
ﺨ ٍ
ﺸ ْ
ﻟ
ﲔ ﻋﻠَﻰ ُﺛﻐُﻮ ِﺭ ﺍﻟ ﺪ ﻋ ﻮﺓَ ،ﻟ ﻴﺴﻮﺍ ﻧَﻤﻮﺫَﺟﺎ ﻭﺍﺣﺪﺍ ﻟﺘَﺼﻮﺭٍ ﺟﺰﺋﻲﱟ ﻣﻦ ﺗَﺼﻮﺭﺍﺕ ﺃَﺣﺪ
ﲔ ﻋﺎﻣﻠ
ﺤ َﺘﺮِﻓ
ﻣ
ﺼ ﻴ ُﺔ ﺍﻟ ﺮﺑﺎﻧﻴﺔُ ﺍﳌُﺘَﻜَﺎﻣﻠَﺔُ ﺍﻟْﻤﺘَﻤ ﻴ ﺰﺓ.
ﺨ
ﺸ ْ
ُﻓﺮﻭ ِﻉ ﺍﻟ ﺪﻳﻦِ؛ ﺑ ِﻞ ﺍﻟ
ﺳ ﺔ :ﻫﻮ ﺍﻟﺘﱠﺮﺑِﻴﺔُ ﻭﺍﻟﺘﱠﺰﻛﻴﺔُ ﻭﺍﻟﺘﱠﺼﻔﻴﺔُ؛ ﻓَﻠَﻴﺲ ﻏَﺮﺿُﻬﺎ ﺗَﻌﻠﻴﻢ ﺍ ْﻟ ﻌ ْﻠ ِﻢ
ﻑ ﺍ ْﻟ َﺄﺻﻴ ُﻞ ﻟ ﻬ ﺬ ﻩ ﺍ ْﻟ ﻤ ﺪ ﺭ
.٧ﺍ ْﻟ ﻬ ﺪ
ﲔ ﻭ ﺣ ﺪ ﻫ ﻢ؛ ﺑ ِﻞ
ﺼ
ﺼ
ﺨ
ﺍﻟْﺄَﻛَﺎﺩﳝِﻲ ﺍﻟْﺒﺤﺖ ﻓَﻘَﻂْ ،ﻭﻟَﻴﺴﺖ ﺍﻟْﻔﺌَﺔُ ﺍﻟْﻤﺴﺘَﻬﺪﻓَﺔُ ﻫﻲَ ﻃ َﻠ ﺒ َﺔ ﺍ ْﻟ ﻌ ْﻠ ِﻢ ﺍ ْﻟ ﻤ َﺘ َ
ﺠ ﻬ ِﻞ ﻋ ﻦ ﻋﺎ ﻣ ﺔ ﺍ ُﻷ ﻣ ﺔ .ﻭﺍﻟْﻔﺌَﺔُ ﺍﻟْﻤﺴﺘَﻬﺪﻓَﺔُ ﻫﻢ ﻋﻮﺍﻡ
ﺽ ﺭ ْﻓ ِﻊ ﺍ ْﻟ
ﻑ َﺗ ﻌﻠﻴ ﻢ ﺍ ْﻟ ﻌ ْﻠ ِﻢ ﻟﻠ ﱠﺘ ﺰ ﻛ ﻴ ﺔ ِﺑ َﻐ ﺮ ِ
ﺍ ْﻟ ﻬ ﺪ
ﺐ ﺍ ْﻟ ﻌ ْﻠ ِﻢ ﻣ ﻦ َﺃ ﻭ ِﻝ
ﲔ ﻭﺍ ْﻟ ﻤ ﺒ َﺘ ﺪﺋُﻮﻥ ﰲ ﺍ ْﻟﺎ ْﻟﺘﺰﺍ ِﻡ ِﺑ َﻄ ِﺮﻳ ِﻖ ﺍﻟ ﺪﻳ ِﻦ؛ ﻟ ﻨ ْﻘ ِﻞ َﺃ ْﻗﺪﺍ ﻣ ِﻬ ﻢ ﻋﻠَﻰ َﻃ ِﺮﻳ ِﻖ َﻃ َﻠ ِ
ﺴ ﻠ ﻤ
ﺍ ْﻟ ﻤ
ﺴ ﻠ ﻢ ﺟ ﻬ ُﻠﻪُ ،ﺛ ﻢ ﺍﻟ ﱠﺘ ﺪ ﺭ ﺝ ﻓﻲ َﻃ َﻠ ِﺒ ﻪ ﺑ ﻌ ﺪ
ﺩﺭﺟﺔ ﻓﻴﻪ ﺑِﺘَﺤﺼﻴﻞِ ﻓُﺮﻭﺽِ ﺍﻟْﺄَﻋﻴﺎﻥِ ﻭﻣﺎ ﻟَﺎ ﻳﺴﻊ ﺍ ُﳌ
َﺫ ﻟﻚ.
٨
ﺕ ﺍ ْﻟﻌﺎ ﻣﻠَـ ﺔ
ﺠﻤﺎﻋـﺎ
ﺲ َﺃﺣـﺪﺍ ﻣـ ﻦ ﺍ ْﻟ
ﺤ ﻦ ﻟَﺎ ُﻧﻨﺎ ﻓ
ﺐ ﻭﻟَﺎ ﻳ َﻄﺎ ﻟﺐ؛ َﻓ ﻨ
ﺻ ﻢ ﻭﻟَﺎ ﻳﻌﺎ ﺗ
ﻲ ﻟَﺎ ﻳﺨَﺎ
.٨ﺍﻟ ﺮ ﺑﺎ ﻧ
:r
ﺻﻢ ،ﻭﻟَﺎ ُﻧﺠﺎ ﺩﻝُ ،ﻗَﺎ َﻝ ِﺭﺳﻮ ُﻝ ﺍ ِ
ﺐ ﻋﻠْﻴﻪ ،ﻭﻟَﺎ ُﻧﺤﺎ ِﺭﺏ ،ﻭﻟَﺎ ُﻧﺨَﺎ
ﺸ ﱢﻐ
ﻋﻠَﻰ ﺍﻟﺴﺎ ﺣﺔ ،ﻭﻟَﺎ ُﻧ
)ﻟَﺎ َﺗﻨﺎ َﻓﺴﻮﺍ ،ﻭﻟَﺎ َﺗﺤﺎﺳﺪﻭﺍ ،ﻭﻟَﺎ ﺗَﺒﺎﻏَﻀُﻮﺍ ،ﻭﻟَﺎ ﺗَﺪﺍﺑﺮﻭﺍ ،ﻭﻛُﻮﻧُﻮﺍ ﻋﺒﺎﺩ ﺍ ِﺇِﺧﻮﺍﻧًﺎ(.
ﺼ ﻴﺔِ ،ﻭﻟَﺎ ُﻧﻘَﺎ ِﺑ ُﻞ ﺍ ْﻟ ﻬ ﺪ ﻡ ِﺑﺎ ْﻟ ﻬ ﺪﻡِ ،ﻭﻟَﺎ َﻧﺪَ ﻓ ﻊ ﺍﻟ ﱡﻈ ْﻠ ﻢ ِﺑ ُﻈ ْﻠﻢٍ؛ ِﺇﻧﱠﻤﺎ
ﺼ ﻠ ﺢ ﺍﻟ ﻌ ﻮ ﺝ ﻭﺍ َﳋ َﻠ َﻞ ِﺑﺎ ْﻟ ﻤ ﻌ
.٩ﻻ ُﻧ
ﺴ ﺪﻳ ﻦ{.
ﺼ ﻠ ﺢ ﻋ ﻤ َﻞ ﺍ ْﻟ ﻤ ْﻔ
ﺑِﺎﻟﺘﱠﺴﺎﻣﺢِ ،ﻭﺍﻟْﻌﻔْﻮِ ،ﻭﺍﻟﺼﺒﺮِ ،ﻭﺍﻟﺮﺿَﺎ ،ﻭﺍﻻﺳﺘﻤﺮﺍﺭِِ } ،ﺇ ﻥ ﺍﻟ ﱠﻠ ﻪ ﻟَﺎ ﻳ
.١٠ﻧَﻌﺘَﺒِﺮ ﺃَﻱ ﻋﻤﻞٍ ﺩﻋﻮِﻱﱟ ﺁَﺧﺮ ﻋﻠَﻰ ﻣﻨﻬﺞِ ﺃَﻫﻞِ ﺍﻟﺴﻨ ﺔ ﻭﺍ َﳉﻤﺎ ﻋ ﺔ َﺗ ﻌ ِﺰﻳ ﺰﺍ ﻭﻧُﺼﺮﺓ ،ﻭﻧَﻔْﺮﺡ ﺑِﻪ،
ﺼ ِﺮ ﺩﻳ ِﻦ
ﺳ ﺔ ﺍﻟ ﺮﺑﺎ ﻧ ﻴﺔ ،ﻭ َﻧ ﺮ ﺟ ﻮ َﺃ ﻥ ﻳ ﻌ ﻤ َﻞ ﺍﻟ ُﻜ ﱡﻞ ﻟ ﻨ
ﻭﻧُﺆﻣﻦ ﺃَﻧـ ﻪ ﻟَﺎ ﻳ ﻘ ﱡﻞ َﺃ ﻫ ﻤ ﻴ ًﺔ ﻓﻲ ﺍﻟﻮﺍ ﻗ ِﻊ ﻋ ﻦ ﺩ ﻭ ِﺭ ﺍ َﳌ ﺪ ﺭ
ﺴ ﻨ ﺔ ﻭﺍ َﳉﻤﺎ ﻋﺔ ،ﻭ َﻧ ﺮﺟﻮ َﻟ ﻪ ُﻛ ﱠﻞ ﺧ ﻴﺮٍ ،ﻭُ ﻧﺴﺎ ﻋ ﺪ ﻩ
ﺍ ،ِﻭ َﻧ ْﻔ ﺮ ﺡ ِﺑ ُﻜ ﱢﻞ ﻋ ﻤ ٍﻞ ﺟ ﺪﻳ ﺪ ﻋﻠَﻰ ﻣ ﻨ ﻬ ِﺞ َﺃ ﻫ ِﻞ ﺍﻟ
ﺨﻢِ ﻭﺍﳌﲑﺍﺙ ﺍﻟﺜﱠﻘﻴﻞِ؛ ﻣﲑﺍﺙ ﺍﻟﻨﺒِﻲ r ؛ ﻟﻴﻨﺸﺮ ﺍﻟﻔﻜْﺮ
ﻀ ْ
ﻭﻧُﻌﺎﻭِﻧُﻪ ﻣﺎ ﺃَﻣﻜَﻦ ﻟﺤﻤﻞِ ﺍﻟﻌﺐﺀ ﺍﻟ َ
ﻲ ،ﻗَﺎﻝَ ﺍ ُﺗَﻌﺎﻟَﻰ} :ﻭﺗَﻌﺎﻭﻧُﻮﺍ ﻋﻠَﻰ ﺍﻟْﺒِﺮ ﻭﺍﻟﺘﱠﻘْﻮﻯ ﻭﻟَﺎ ﺗَﻌﺎﻭﻧُﻮﺍ ﻋﻠَﻰ ﺍﻟْﺈِﺛْﻢِ ﻭﺍﻟْﻌﺪﻭﺍﻥِ ﻭﺍﺗﱠﻘُﻮﺍ
ﺍﻟ ﺮ ﺑﺎ ﻧ
ﻒ
ﺼ
ﲔ ﻓﻲ ﺍﻟ
ﺻ ﺪ ٍﺭ ﻣ ﻊ ﻛَﺎ ﱠﻓ ﺔ ﺍﻟﻌﺎ ﻣ ﻠ
ﺴ ﻌ ﺔ
ﺳ ُﺔ ِﺑ
ﺏ{؛ َﻓ َﺘ َﺘﻌﺎ ﻭ ﻥ ﺍ َﳌ ﺪ ﺭ
ﺷ ﺪﻳ ﺪ ﺍ ْﻟ ﻌﻘَﺎ ِ
ﺍﻟ ﱠﻠ ﻪ ِﺇ ﻥ ﺍﻟ ﱠﻠ ﻪ
ﺳﻠَﺎ ﻣﻲ.
ﺍ ِﻹ
ﻁ ﻭﺛﻴ ٍﻖ َﻗ ِﻮ ﱟﻱ ﺑِﺎ ِ
ﺳ ُﺔ ﺍﻟﺮﺑــﺎﻧﻴﺔُ ﺇِﻟَﻰ ﺑِﻨﺎﺀ ﺭِﺟﺎﻝٍ َﺫﻭِﻱ َﻓ ﻬ ٍﻢ ﻋﺎ ٍﻝ ﻭﺍ ﺭ ﺗﺒﺎ
ﻑ ﺍ َﳌ ﺪ ﺭ
َ .١١ﺗ ﻬ ﺪ
ﺏ ﻋﺒﺎ ﺩﺓ ،ﻭ َﺗ َﺄﻟـ ـﻪ ،ﻭﺗَﻨﺴﻚ ،ﻭﻋﻠْﻢٍ ﺭﺍﺳﺦٍ ،ﻭﻣﻨﻬﺠِﻴﺔ ﺛَﺎﺑِﺘَﺔ؛
ﺻﺤﺎ ِ
ﺤﺎ َﻧ ﻪ ﻭ َﺗ ﻌﺎﻟَﻰِ ،ﺭﺟﺎ ٍﻝ َﺃ
ﺳ ﺒ
ﻒ ﺍﻟ ﱡﺜﻐُﻮﺭِ.
ﺨ َﺘ َﻠ
ﻳ ﻌ ﻤﻠُﻮ ﻥ ﻋﻠَﻰ ﻣ ْ
.١٢ﻟَﺎ ﺗَﺤﻜﺮ ﺍﳌَﺪﺭﺳﺔُ ﺧﻴﺮﻫﺎ )ﺃَﺧﺬًﺍ ﻭﻋﻄَﺎﺀ (ﻋﻠَﻰ ﺍﳌُﻨﺘَﻤﲔ ﻟَﻬﺎ ،ﻭﻟَﺎ ﺗَﺤﺼﺮ ﺍﻟﺪﻳﻦ ﻋﻠَﻴﻬﺎ،
ﺼ ﻠﺤﻮﺍ ﺍﻟﻮﺍ ﻗﻊ،
ﺳﻌﻮﺍ ،ﻭ ﻳ َﻄ ﻮﺭﻭﺍ ،ﻭ ﻳ
ﺤ َﺘ ﻜ ﺮ ﺃَﺗﺒﺎ ﻋﻬﺎ ﺍﻟ ﱢﺬﻳ ﻦ ﺭﺑﺘ ﻬ ﻢ ﻭ ﻋ ﱠﻠ ﻤ ْﺘ ﻬﻢ؛ ﺑ ْﻞ ُﺗ ْﻄ ﻠ ُﻘ ﻬ ﻢ ﻟ ﻴ َﺘ ﻮ
ﻭﻟَﺎ َﺗ
ﺖ ﺭﺍ ﻳ ﺘﻬﺎ ﻭﻳﻜُﻮﻧُﻮﺍ ﻋﺎﻣﻠﲔ ﺿﻤﻦ ﺭِﺟﺎﻟﻬﺎ ﺇِﻥ ﺃَﺣﺒﻮﺍ
ﺤ
ﲔ َﺗ
ﻭﺗَﺮﺟﻮ ﺃَﻥ ﻳﻌﻤﻞَ ﻛُﻞﱡ ﺍﻟﺪّﻋﺎﺓ ﺍﻟﺼﺎ ﺩ ﻗ
ﺴ ﺮ ﻟﻤﺎ ﺧ ﻠ ﻖ َﻟ ﻪ.
ﺿﻮﻩ؛ ﻭ ِﺇﻟﱠﺎ َﻓ ُﻜ ﱞﻞ ﻣ ﻴ
ﻚ ﻭ ﺭ ُ
َﺫ ﻟ
.١٣ﺇِﺫَﺍ ﺗَﻌﺎﺭﺽ ﺍﻟﺒِﻨﺎﺀ ﻣﻊ ﺍﻻﻧْﺘﺸﺎﺭِ ﻳﻘَﺪﻡ ﺍﻟﺒِﻨﺎﺀ ،ﻭﺇِﺫَﺍ ﺗَﻌﺎﺭﺽ ﺑِﻨﺎﺀ ﺍﻟﺮﺟﺎﻝِ ﻣﻊ ﺑِﻨﺎﺀ ﺍﻷَﻋﻤﺎﻝِ
ﺳ ﺔ ﺍﻟ ﺮ ﺑﺎ ﻧ ﻴ ﺔ ﻣ ﻊ ﺭِﺿَﺎ ﺍﻟﺮﺟﺎﻝِ ﺗُﻘَﺪﻡ
ﻳﻘَﺪﻡ ﺑِﻨﺎﺀ ﺍﻟﺮﺟﺎﻝُ ،ﻭﺇِﺫَﺍ ﺗَﻌﺎﺭﺿَﺖ ﺍﳌَﺒﺎﺩﺉ ﺍﻟﻜُﻠﱢﻴُ ﺔ ﻟ ْﻠ ﻤ ﺪ ﺭ
ﺍ ْﻟ ﻤﺒﺎ ﺩﺉ.
٩
ﺴ َﺘ ﻮﻯ )ﺍﻷَﻓْﺮﺍﺩ ﻭﺍﻟﺘﱠﻨﻈﻴﻤﺎﺕ
.١٤ﻣﻦ ﺃَﺧﻄَﺮِ ﻣﻈَﺎﻫﺮِ ﺍ َﻷ َﻧﺎ ﻧ ﻴ ﺔ ﺍ ﱠﻟﺘﻲ ُﺗ ﺪ ﻣ ﺮ ﺍ ُﻷ ﻣ َﺔ ﻋﻠَﻰ َﺃ ﻋﻠَﻰ ﻣ
ﻭﺍﳍَﻴﺌَﺎﺕ ﻭﺍﳉَﻤﺎﻋﺎﺕ :(ﺷﻌﻮﺭ ﺍ َﻷﻓْﺮﺍﺩ ﺃَﻥ ﻣﺼﺎﻟﺤﻬﻢ ﺍﻟﺸﺨْﺼﻴﺔَ ﻭﻣﻄَﺎﻣﻌﻬﻢ ﺍﻟﺬﱠﺍﺗﻴﺔَ ﺃَﻫﻢ ﻣﻦ
ﺃَﻫﺪﺍﻑ ﺍﻟﺪﻳﻦِ ﺍﻟﻌﺎﻣﺔ؛ ﻟﺬَﻟﻚ ﺗُﻘَﺪﻡ ﺍﳌَﺪﺭﺳﺔُ ﺍﻟﺮﺑﺎﻧﻴﺔُ ﺃَﻫﺪﺍﻑ ﺍﻟﺪﻳﻦِ ﻭﻣ ﻌﺎﻳِﲑﻩ ﺍﻟﻌﺎﻣﺔَ ﺩﺍﺋﻤﺎ ﻋﻠَﻰ
ﺼ ﻴ ﺔ ﻭﺍ َﻵﺭﺍ ﺀ ﻭﺍ َﻷ ﻫﻮﺍ ﺀ.
ﺨ
ﺸ ْ
ﺼﺎ ﻟ ِﺢ ﺍﻟ
ُﻛ ﱢﻞ ﺍ َﳌ
.١٥ﺍﻟﺪﻋﻮﺓ ﺍﻟﺮﺑﺎﻧﻴﺔُ ﺗُﻮﻗﻦ ﺃَﻥ ﺍﻟﻨﺼﺮ ﺑِﻴﺪ ﺍ ،ِﻭﺍﳊﻔْﻆَ ﻣﻦ ﻋﻨﺪ ﺍ ،ِﻭﻟَﻴﺲ ﺑﺎ ُﳌ َﻐﺎ َﻟ ﺒ ﺔ َﻓ َﻘﻂْ،
ﺤ ٍﻖّ،
ﺏ ِﺑ
ﻭﺃَﻥ ﺍ َﺳﻴﻤﻜﱢﻦ ﻟﻤﻦ ﺃَﺭﺍﺩ ﺭﻓْﻊ ﺭﺍﻳﺔ ﺍﻹِﺳﻠَﺎﻡِ ﺑِﺼﺪﻕ ﻭﺗَﻤﻜﲔَ ﻛ ﻠ ﻤ ﺘ ﻪ ﻓﻲ ﺍﻟ ُﻘﻠُﻮ ِ
ﻚ َﻓ ِﺈ ﻥ ﺍﻟ ﺪ ﻋ ﻮ ﺓ ﺍﻟ ﺮ ﺑﺎ ﻧ ﻴ َﺔ َﺗ ﻨ َﻄ ﻠ ﻖ ﻣ َﺘ ﻮ ﱢﻛ َﻠ ًﺔ ﻋ َﻠﻰ ﺍ ،ِﻣﺴﺘَﻌﻴﻨﺔً
} ﻭ َﻟ ﻴ ﻤ ﱢﻜ ﻨ ﻦ َﻟ ﻬ ﻢ ﺩﻳ ﻨ ﻬ ﻢ{؛ ﻭ ﻟ َﺬ ﻟ
؛ َﻓﻠَﺎ ﺣ ﻮ َﻝ ﻭﻟَﺎ ُﻗ ﻮ ﺓ ِﺇﻟﱠﺎ ﺑِﺎ.ِ
ﺽ َﺃ ﻣ ﺮﻫﺎ ِﺇﻟَﻰ ﺍ ِ
ﺑِﺎُ ،ِﺗ َﻔ ﻮ
ﺤ ﺔ ﺍﻻ ﻋ ﺘﻘَﺎ ﺩ ﻭﺍ َﳌ ﻨ ﻬﺞِ. ﺻ ﺸ ﻤﻮ ﻟﻪ ،ﻭ .١ﺍﻟ ﱠﺘﻮﺣﻴﺪ :ﺍﻟ ﺪ ﻋ ﻮ ﺓ ِﺇﻟَﻰ ﺍﻟ ﱠﺘ ﻮﺣﻴ ﺪ ِﺑ
.٢ﺍﻟﺴﻨﻴﺔُ :ﺑِﺎﻻﺗْﺒﺎﻉِ ﻋﻠَﻰ ﺑﺼﲑﺓ ،ﻭﺍﻟﺘﱠﻤﺴﻚ ﺑِﺎﻟﺴﻨﻦِ ﻛُﻠﱢﻬﺎ ﻭﺇِﺣﻴﺎﺋﻬﺎ.
ﺴ َﻠﻒ. ﺳ ﺘﻨﺎ ﺩ ِﺇﻟَﻰ ﺍﻟ ﺪﻟﻴﻞِ ،ﻭﺍﻟ ﺮﺟﻮ ﻉ ِﺇﻟَﻰ ﺍ ُﻷﺻﻮﻝِ ،ﻭﺍ ﻻ ْﻟ ﺘﺰﺍ ﻡ ِﺑ َﻔ ﻬ ِﻢ ﺍﻟ .٣ﺍﻟ َﺘ ْﺄﺻﻴﻞُ :ﺍﻻ
ﻲ ﺀ ﻣ ﻨﻪ.
ﺷ ﻂ ﻓﻲ .٤ﺍﻟﺸﻤﻮﻝُ :ﺃَﺧﺬُ ﺍﻟﺪﻳﻦِ ﻛُﻠﱢﻪ ،ﻭﺇِﻗَﺎﻣﺘُﻪ ﺟﻤﻴﻌﺎ ،ﻭ ﻋ ﺪ ﻡ ﺍﻟ ﱠﺘ ْﻔ ِﺮﻳ
ﺏ ﺍﻟ ﺪﻳ ِﻦ ﺕ ﻋﻠَﻰ ﺣﺴﺎ ِ .٥ﺍﻟ ُﻘ ﻮ ﺓ ﻓﻲ ﺩﻳ ِﻦ ﺍ :ِﺍ َﻷ ﺧ ُﺬ ِﺑﺎﻟ ﻌ ﺰﺍ ﺋﻢِ ،ﻭ ﻋ ﺪ ﻡ َﺗ ْﻘ ﺪﻳ ِﻢ ﺍﻟ ﱠﺘﻨﺎ ُﺯﻟَﺎ
.٦ﺍﻟﺘﱠﻜَﺎﻣﻞُ ﻭﺍﻟﺘﱠﻮﺍﺯُﻥ :ﺗَﻜَﺎﻣﻞٌ ﻭﺗَﻮﺍﺯُﻥ ﻓﻲ ﺍﻷَﻭﻟَﻮِﻳﺎﺕ ﻭﺍﻟﻐَﺎﻳﺎﺕ ﻭﺍﳌُﻨﻄَﻠَﻘَﺎﺕ ﻭﺍﳌَﺒﺎﺩﺉِ
ﻒ ﺍ ُﻷ ﻣﺔ، ﺳ َﻠ .٧ﺍﻟْﻮﺿُﻮﺡ ﻭﺍﻟﻮﺍﻗﻌﻴﺔُ :ﻧَﻌﻴﺶ ﻋﺼﺮﻧَﺎ ﻋﻠَﻰ ﻣﻨﻬﺠِﻨﺎ؛ ﺍﻟﻜﺘَﺎﺏ ﻭﺍﻟﺴﻨﺔُ ﺑِﻔَﻬﻢِ
ﺶ ﺍﻟ ﻮ ﻫﻢ ،ﻭﻟَﺎ َﻧ ْﻔ َﺘﺮِﻱ ﺍﻟ ﺪﻋﺎﻭﻯ. ﻭ ُﻧ ﻌﺎ ﻟ ﺞ ﻭﺍﻗﻌﻨﺎ ﺑِﻤﻮﺿُﻮﻋﻴﺔ ﻭﺻﺮﺍ ﺣﺔ؛ ﻟَﺎ َﻧﻌﻴ
ﺐ
ﺤ ﺤﻖﱟ ،ﻭ ُﻧ ﻲ ﻋﻠَﻰ ﺍ َﳊ ﻖ ِﺑ ﺳﻠَﺎ ﻣ
.٨ﺍﻟ ﱠﺘﻌﺎ ﻭﻥ :ﻧَﺘَﻌﺎﻭﻥ ﻣﻊ ﻛُﻞﱢ ﻣﻦ ﻳﻌﻤﻞُ ﻟﻠﱠﻪ ﻓﻲ ﺍ َﳊ ْﻘ ِﻞ ﺍ ِﻹ
ﻟَﺎ َﻏ ﻴﺮ. ﻭ ُﻧ ﻮﺍﻟﻲ ﻓﻲ ﺍ ِ
ﻑ ﻭﺍﻟ ُﻔ ﺮ َﻗﺔ. .٩ﺍﻟﺜﱠﺒﺎﺕ :ﻋ ﺪ ﻡ ﺍﻟ ﱠﺘ َﻠ ﻮ ِﻥ ﻋﻠَﻰ ﺍﻟ ﺪﻳﻦِ ،ﻭ َﻧ ﺒ ُﺬ ﺍ ﳋﻠَﺎ
.١٠ﺍﻻﺳﺘﻤﺮﺍﺭ :ﻣﺪﺍﻭﻣﺔُ ﺍﻟﻌﻤﻞِ ﻭﺍﻟﺼﺒﺮ ﻋﻠَ ﻴﻪ ﻭﻋﺪﻡ ﺍﻻﺳﺘﻌﺠﺎﻝِ.
١٠
ﺸﺮﻭ ﻋﺔ: ﺸ ﺮ ﻋ ﻴ ﺔ ﺍ َﳌ
ﺳﺎ ﺋ ِﻞ ﺍﻟ
ﻚ ِﺑﺎﻟ ﻮ
ﺳ ُِﺔ ﺩﻳﻦِ ﺍﻷُﻣﺔ ﻭﺛَﻮﺍﺑِﺘﻬﺎ ﻭﺃُﺻﻮﻟﻬﺎ؛ ﻭ َﺫ ﻟ .١ﺣﺮﺍ
ﺠﻤﻴ ِﻊ ُﻓﺮﻭ ﻋﻪِ ،ﺑ َﻄ ِﺮﻳ ِﻖ ﺍﻟ ﱠﺘ َﻠﻘﻲ ﻭﺍﻟ ﱠﺘ ْﻠ ﻘﲔ. ﻲ ِﺑ ﺸ ﺮ ﻋ ِّ
أَ -ﺗ ﻌﻠﻴ ﻢ ﺍﻟ ﻌ ْﻠ ِﻢ ﺍﻟ
ﺤﺔ ،ﻭﺍﻟ ﻨﻤﻮ َﺫ ِﺝ ﺍﻟ ﺮ ﺑﺎ ﻧﻲ. ﺼﺎ ﻟ ب -ﺍﻟ ﻌ ﻤ ُﻞ ِﺑﻪ ،ﻭ ِﺇ ْﻇﻬﺎ ﺭ ﺍﻟ ُﻘ ﺪ ﻭ ﺓ ﺍﻟ
ت -ﺍﻟ ﺪ ﻋ ﻮ ﺓ ِﺇ َﻟ ﻴ ﻪ ِﺑ ِﺮ ْﻓ ٍﻖ ﻭ ُﺗ ﺆ ﺩﺓ ،ﻭ ﺑ ﱡﺜﻪ ﻟﺠﻤﻴﻊِ ﺃَﻓْﺮﺍﺩ ﺍﻷُﻣﺔ ﻋﻠَﻰ ﺍ َﳌ ﻨ ﻬ ِﺞ ﺍﻟ ﺮ ﺑﺎ ﻧﻲ.
ﺼﺤﻴﺢِ ،ﻭﺍﻟ ﻌ ﻤ ِﻞ
ﻚ ِﺑﺎﻟ ﻌ ْﻠ ِﻢ ﺍﻟ
.٢ﺇِﺑﺮﺍﺯُ ﺟﺎﻧﺐِ ﺍﻟﺘﱠﺰﻛﻴﺔ ﻭﺍﻟﺘﱠﺮﻛﻴﺰ ﻋﻠَﻴﻪ ،ﻭَ ﺃﻧـ ـ ﻪ ﺍﻟ ِﺒ ﺪﺍ ﻳ ُﺔ ﻭﺍﻟ َﻐﺎ ﻳﺔُ؛ ﻭ َﺫ ﻟ
ﺼﺎ ﻟﺢِ.
ﺍﻟ
ﺠﻤﻮ ﻋ ﺔ ﺍﻟ ﺒﺮﺍ ﻣﺞِ ،ﻭﺍ َﳌﻨﺎ ﻫﺞِ،
ﻚ ِﺑ ﻤ
ﺼ ﻴ ﺔ ﺍﻟ ﺮ ﺑﺎ ﻧ ﻴ ﺔ ﺍﻟ ﻨﺴﺎ َﻛ ﺔ ﺍ ُﳌ َﺘ َﺄ ﱢﻟ ﻬ ﺔ ِﺑ ﻌ ْﻠ ٍﻢ؛ ﻭ َﺫ ﻟ
ﺨ
ﺸ ْ
.٣ﺻﻨﺎﻋﺔُ ﺍﻟ
ﺴﺎ ﻟ ﻜﲔ.
ﺳ ُﺔ ﻟﻠ
ﻭﺍﻷَﺳﺎﻟﻴﺐِ ،ﻭﺍﳋُﻄُﻮﺍﺕ ﺍﳌَﺪﺭﻭﺳﺔ ﺍﻟﺘﻲ ﺗَﻀَﻌﻬﺎ ﺍ َﳌ ﺪ ﺭ
ﲔ؛ ﻭﺫَﻟﻚ ﺑِﻤﺮﺍﻋﺎﺓ ﺳﻨﻦِ ﺍ ِﺍﻟﻜَﻮﻧﻴﺔ ﻓﻲ ﺍﻟﺘﱠﻐْﻴِﲑ ،ﻭﺳﻨﺔ ﺭﺳﻮﻝِ ﺍِ
.٤ﺍﻟ ﱠﺘ ْﻐ ِﻴ ﲑ ﻭﺍﻟ ﻌ ﻤ ُﻞ ﻟ ﻠ ﱠﺘ ﻤ ﻜ
rﺍﻟ ﺮ ﺑﺎ ﻧ ﻴ ﺔ ﻓﻲ ﻣﻌﺎ ﻣ َﻠ ﺔ ﺍﻟﻮﺍ ﻗﻊِ.
ﻑ
ﻲ ﻋﻦِ ﺍﳌُﻨﻜَﺮِ ﺑِﻐَﻴﺮِ ﻣﻨﻜَﺮٍ ،ﻭﺍﳉَﻬﺮ ﺑِﺎﳊَﻖ ﺑِﺤﻖٍّ ،ﻟَﺎ َﻧﺨَﺎ
ﻑ ِﺑ ﻤ ﻌﺮﻭﻑ ،ﻭﺍﻟ ﻨ ﻬ
.٥ﺍ َﻷ ﻣ ﺮ ﺑِﺎ َﳌ ﻌﺮﻭ
َ ﻟ ﻮ ﻣ َﺔ َﻟﺎ ﺋﻢٍ.
ﻓﻲ ﺍ ِ
ﺠﻤﻴ ِﻊ ﺻﻮﺭِﻩ.
ﺴﻬِﻴ ُﻠﻪ ،ﻭ ﺑ ْﺬ ُﻟ ﻪ ﻟﻌﺎ ﻣ ﺔ ﺍ ُﻷ ﻣﺔ ،ﻭ ﻣﺤﺎ ﺭ ﺑ ُﺔ ﺍ َﳉ ﻬ ِﻞ ِﺑ
ﺴ ﲑ ﺍﻟ ﻌ ْﻠ ِﻢ ﻭ َﺗ ﺒﺴﻴ ُﻄ ﻪ ﻭ َﺗ
َ .٦ﺗ ﻴ
ِ .٧ﺇﳚﺎ ﺩ ﺑِﻴ َﺌ ﺔ ِﺇ ﳝﺎ ﻧ ﻴ ﺔ ﻓﻲ ُﻛ ﱢﻞ ﻣﻨﻄَﻘَﺔ؛ ﻳﺄْﻭِﻱ ﺇِﻟَﻴﻬﺎ ﺍﻟﺮﺑﺎﻧﻲ ﻓَﻴﺠِﺪ ﺍﻟﻮﺳﻂَ ﺍﻟﺈﳝﺎﻧﻲ ﺍﻟﺬﻱ ﻳﺮﻭِﻱ
ﺠ ﺪ ﺩ ﻓﻴِﻪ ِﺇ ﳝﺎ َﻧﻪ.
ﺤﻴِﻲ َﻗ ْﻠ ﺒ ﻪ ﻭ ﻳ
َﻇ ﻤ َﺄ ﻩ ﻭ ﻳ
ِ .٨ﺇﳚﺎﺩ ﺍﻟﺸﻴﺦِ ﺍﻟﺮﺑﺎﻧﻲ ﺍﳌُ َﺘﻜَﺎﻣﻞِ ﺍ ُﳌﺮﺑﻲ ،ﺍﻟﺬﻱ ﻳﺘَﺎﺑِﻊ ﻣﻦِ ﺍﺣﺘَﺎﺝ ﺇِﱃ ﺍﳌُﺘَﺎﺑﻌﺔ؛ ﻟﺸﺪ ﺃَﺯْﺭِ ﺍﳌُﺒﺘَﺪﺋﲔ.
ﺕ ﺍ َﳊﻴﺎﺓ.
ﺠﺎَﻻ
ﺷﺘﱠﻰ ﻣ
ﺏ ﻓﻲ
.٩ﺇِﺣﻴﺎﺀ ﺍﻟﻘﻴﻢِ ﻭﺍ ُﻷﺻﻮ ِﻝ ﻭ ﻣﻜَﺎ ِﺭ ِﻡ ﺍ َﻷ ﺧﻠَﺎ ﻕ ﻭﺍ َﻷ ﺩ ِ
.١٠ﺇِﻋﺎﺩﺓ ﺍﳊَﻴﺎﺓ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻟَﻠﻮﺍﻗﻊِ؛ ﻭﺫَﻟﻚ ﺑِﺎﳌُﺸﺎﺭﻛَﺔ ﺍﻹِﳚﺎﺑِﻴﺔ ﺍﻟﻔَﻌﺎﻟَﺔ ،ﻭﺗَﺜْﺒِﻴﺖ ﺃَﺭﻛَﺎﻥِ ﻭﺩﻋﺎﺋﻢِ
ﻒ ﻟﻠ ﺪﻳ ِﻦ ﻭﺍ َﳊﻴﺎﺓ.
ﺴ َﻠ
َﻓ ﻬ ِﻢ ﺍﻟ
١١
ﺖ
ﺴ ﻤ
ﺼﺎ ﻟﺢ ،ﻭﺍﻟ
) :r ﺍ ْﻟ ﻬ ﺪ ﻱ ﺍﻟ
ﺼﺎ ﻟﺢ ،ﻗَﺎ َﻝ ﺭﺳﻮ ُﻝ ﺍ ِ
ﺼﺎ ﻟ ﺢ ﻭﺍ َﳍ ﺪ ﻱ ﺍﻟ
ﺖ ﺍﻟ
ﺴ ﻤ
-١ﺍﻟ
ﺼﺎ ﻟﺢ ،ﻭﺍﻟﺎ ْﻗ ﺘﺼﺎ ﺩ؛ ﺟﺰﺀ ﻣﻦ ﺧﻤﺴﺔ ﻭﻋﺸﺮِﻳﻦ ﺟﺰﺀﺍ ﻣﻦ ﺍﻟ ﻨ ﺒ ﻮﺓ.(
ﺍﻟ
ﺃ -ﻓَﺎﻟﺘﱠﻤﺴﻚ ﺑِﺎﻟﻠﱢﺤﻴﺔ ،ﻭﻋﺪﻡ ﺍﻻﻧْﺘﻘَﺎﺹِ ﻣﻦ ﻃُﻮﻟﻬﺎ ﺃَﻭ ﻋﺮﺿﻬﺎ ﻫﻮ ﺍﻟﻔَﺮﺽ ﺍﻟﻠﱠﺎﺯِﻡ ﺍﳌُﺘَﺤﺘﱢﻢ ﻋﻠﻰ
ﺍﻟﺮﺑﺎﻧﻲ.
ﻲ .ﻭﺣﺐ ﺍﻟﺒﻴﺎﺽِ ﻣﻦ
ﺾ ﻓﻲ ﺣ ﻖ ﺍﻟ ﺮ ﺑﺎ ﻧ
ﺤ
ﺴ ﻨ ُﺔ ﺍ َﳌ
ﺱ ﻫﻤﺎ ﺍﻟ
ﺏ -ﺍﻻ ْﻟﺘﺰﺍﻡ ﺑِﺎﻟﻘَﻤﻴﺺِ ﻭﻏﻄَﺎﺀ ﺍﻟ ﺮ ْﺃ ِ
ﻲ.
ﺷﻌﺎ ﺭ ﺍﻟ ﺮ ﺑﺎ ﻧ
ﺍﻟﺜﱢﻴﺎﺏِ ﻓﻲ ﺍﻟﻠﱡﺒﺲِ ﻫﻮ ﻫ ﺪﻱ ﺍﻟﻨﺒِﻲ .r ﻭ ﻫﻤﺎ
ﺟـَ -ﺗﻘْﺼﲑ ﺍﻟﺜﱠﻮﺏِ ﻓَﻮﻕَ ﺍﻟﻜَﻌﺒﻴﻦِ ﻓَﺮﺽ ،ﻭﺍﻻﻟْﺘﺰﺍﻡ ﺑِﺎﻟﻨﻈَﺎﻓَﺔ ﺍﻟﺘﱠﺎﻣﺔ ،ﻭﺣﺐ ﺍﻟﻄﱢﻴﺐِ ﻭﺍﻟﺴﻮﺍﻙ،
ﻭﺍﳌَﻈْﻬ ﺮ ﺍﳉَﻤﻴﻞُ ﺃَﻳﻀًﺎ ﻣﻦ ﺍﻷُﺻﻮﻝِ ﺍﻟﻌﺎﻣﺔ ﻟﻠْﻌﺒﺪ ﺍﻟﺮﺑﺎﻧﻲ.
-٢ﺍﻟ ﺮ ﺑﺎﻧﱢﻲ ﻳﺤﺐ ﺍﻟْﺨَﻠْﻮﺓ ﻭﺍﳋُﻤﻮﻝَ ،ﻣﺴﺘَﻤﺴﻚ ﺑِﻌﺪﻡِ ﺍﻟﺘﱠﻨﺎﻓُﺲِ ﻋﻠَﻰ ﺍﻟﺸﻬﺮﺓ ﻭﺍﻟﻈﱡﻬﻮﺭِ ،ﻗَﻠﻴﻞُ
ﺍﻟ َﻜﻠَﺎﻡَِ ،ﻛ ﺜ ﲑ ﺍﻟ ﻌ ﻤﻞَِ ،ﻗﺎ َﻝ ﺭﺳﻮ ُﻝ ﺍ r ِﻟﻤﻦ ﺳﺄﻟَﻪ ﻋﻦِ ﺍﻟﻨﺠﺎﺓَ ) :ﺃﻣﺴﻚ ﻋﻠَﻴﻚ ﻟﺴﺎﻧَﻚ،
ﻭﻟْﻴﺴﻌﻚ ﺑﻴﺘُﻚ ،ﻭﺍﺑﻚ ﻋﻠَﻰ ﺧﻄﻴ َﺌﺘﻚ.(
ﻰ ﺇِﺣﻴﺎﺀ ﺍﳌَﻌﺎﻧﻲ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺑِﻄَﺮِﻳﻘَﺔ ﺳﻨﻴﺔ ﺻﺤﻴﺤﺔ ﻋﻠَﻰ ﻣﻘْﺘَﻀَﻰ ﺍﻟﺪﻟﻴﻞِ
ﺺ ﻋ َﻠ ِ
ﻲ ﺣ ِﺮﻳ
-٣ﺍﻟ ﺮ ﺑﺎ ﻧ
ﻣﻦ ﺍﻟﻜﺘَﺎﺏِ ﻭﺍﻟﺴﻨﺔ ﺑِﻔَﻬﻢِ ﺳﻠَﻒ ﺍﻷُﻣﺔ :ﻛَﺎﻷُﻧﺲِ ﺑِﺎ ،ِﻭﺍﻹِﺧﺒﺎﺕ ،ﻭﺍﻟﺸﻮﻕ ﻟﻠﻘَﺎﺀ ﺍ،ِ
ﻚ ﻣ ﻦ ﺍ َﳌ ﻌﺎﻧﻲ ﺍ ِﻹ ﳝﺎﻧﻴـﺔ.
ﻭﺍﻟﺮﺿَﺎ ﺑِﺎ ،ِﻭﺃَﻣﺜَﺎﻝِ َﺫ ﻟ
ﻲ ﻋﺒﺎﺩﺍﺗُﻪ ﺗُﻠْﺰِﻣﻪ ﺑِﻌﺪﻡِ ﺍﻟﺘﱠﻮﺳﻊِ ﻓﻲ ﺍﳌُﺒﺎﺣﺎﺕ ،ﺃَﻭ ﺍﻻﻧْﻐﻤﺎﺱِ ﻓﻲ ﺍﻟﺸﻬﻮﺍﺕ ،ﻭﺍﻷَﺧﺬ
-٤ﺍﻟ ﺮ ﺑﺎ ﻧ
ﺑِﻤﺒﺪﺃ ﺍﻻﺣﺘﻴﺎﻁ ﻟﻠ ﺪﻳ ِﻦ؛ ﻓَﻔَﺮﻕٌ ﺑﻴﻦ ﺍﻟﻔَﺘْﻮﻯ ﻭﺍﻟﺘﱠﻘْﻮﻯ ،ﻭﺍﻟﺮﺑّﺎﻧﻲ ﻳﺠﺘَﻬِﺪ ﺃَﻥ ﻳﻜُﻮﻥ ﻣﻦ ﺍﳌُﺘﱠﻘﲔ؛
ﺴ ﻪ ِﺑﺎﻟ ﱠﺘ ْﻘﻮﻯ ﻭﺍﻟ ﻮ ﺭﻉِ.
ﻳ ْﺄ ﺧ ُﺬ َﻧ ْﻔ
١٢
ﺨﺎ َﻟ َﻄ ﺔ
-٥ﺍﻟ ﺮ ﺑﺎﻧﻲ ﻳﺤﺮِﺹ ﻛُﻞﱠ ﺍﳊﺮﺹِ ﻋﻠَﻰ ﺍﻟﺼﺤﺒﺔ ﺍﻟﺼﺎﻟﺤﺔ ،ﻭﻳﺒﺘَﻌﺪ ﻛُﻞﱠ ﺍﻟﺒﻌﺪ ﻋﻦ ﻣ َ
ﺾ ﻋ ﺪ ﻭ ِﺇﻟﱠﺎ
ﻀ ﻬ ﻢ ﻟ ﺒ ﻌ ٍ
ﺍﻟ ُﻔﺴﺎ ﻕ ﻭﺍﻟ ُﻔﺠﺎﺭِ ،ﻭ ﻣ ﻦ ﻳ ْﻈ ِﻬﺮﻭ ﻥ ﺍﻟ ﻌﺪﺍ ﻭ ﺓ ﻟﻠ ﺪﻳ ِﻦ}.ﺍ ْﻟ َﺄ ﺧﻠﱠﺎ ﺀ ﻳ ﻮ ﻣ ﺌ ﺬ ﺑ ﻌ ُ
ﲔ{.
ﺍ ْﻟ ﻤ ﱠﺘ ﻘ
ﺸ َﻐ ُﻞ َﻗ ْﻠ ﺒ ﻪ ِﺑ ﻬﻤﻮ ِﻡ
-٦ﺍﻟﺮﺑﺎﻧﻲ ﻣﺸﻐُﻮﻝُ ﺍﻟﻘَﻠْﺐِ ﺩﻭﻣﺎ ﺑِﺎﻟﺮﺏ ﺳﺒﺤﺎﻧَﻪ ،ﻭﺍﳌَﺸﻐُﻮﻝُ ﻟَﺎ ﻳﺸﻐَﻞُ؛ َﻓﻠَﺎ ﻳ
ﺍﻟﺪﻧْﻴﺎ؛ ﻓَﻴﺠﺎﻓﻲ ﻣﺸﺎﻏﻞَ ﺍﻟﻨﺎﺱِ ﺍﻟﺪﻧْﻴﻮِﻳﺔَ ﺍﻟﱠﺘﻲ ﺗَﺠﻠﺐ ﺍﳍُﻤﻮﻡ ،ﻭﺗُﺴﻘﻢ ﺍﻟﻘُﻠُﻮﺏ ،ﻣﺜْﻞَ ﻣﺘﺎﺑﻌﺔ
ﺍﳉَﺮﺍ ﺋﺪ ،ﺃَﻭ ﻣﻮﺍﻗﻊِ ﺍﻟﺘﱠﻮﺍﺻﻞِ ﺍﻻﺟﺘﻤﺎﻋﻲ ،ﺃَﻭ ﻣﺘَﺎﺑﻌﺔ ﺍﻟﺘﱢﻠﻔﺰﻳﻮﻥِ ﻭﺍﻷَﺧﺒﺎﺭِ؛ ﻫﻮ ﺑِﻤﻌﺰِﻝٍ ﻋﻦ
ﺏ ِﺑ ﻴ ﻘﲔ ،ﻭ ﻋﻠَﻰ ﺍ َﳌ ﻨ ﻬﺞِ.
ﻁ ﻓﻴﻤﺎ ﻳ ﺮﺿﻲ ﺍﻟ ﺮ
ﻚ ِﺇﻟﱠﺎ ِﺑﺎﻟ ﱠﺘ ْﻘﻮﻯ ،ﻭﺍﻻ ﺣ ﺘﻴﺎ
ُﻛ ﱢﻞ َﺫ ﻟ
ﻲ ﻋﺒﺎ ﺩ؛ ﻳﺴﺎﺭِﻉ ﺇِﻟَﻰ ﺍﻟﻔَﺮﺍﺋﺾِ ،ﻭﻟَﺎ ﻳﻔَﻮﺕ ﺷﻴﺌًﺎ ﻣﻦ ﺍﻟﻨﻮﺍﻓﻞِ؛ ﻟ َﺄ ﻥ ﺍﻟﻨﻔْﻞَ ﺣﺮِﻳ ﻢ ﺍﻟ َﻔ ﺮﺽِ،
-٧ﺍﻟ ﺮ ﺑﺎ ﻧ
ﻭﻟَﺎ ﻳﻘَﻊ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺍﳌَﻜْﺮﻭﻫﺎﺕ؛ ﻟﺄّﻥ ﺍﳌَﻜْﺮﻭﻩ ﺣﺮِﻳﻢ ﺍﳊَﺮﺍﻡِ ،ﻭﻟَﺎ ﻳﺨُﻮﺽ ﻓﻲ
) :r ﻓَﻤﻦِ ﺍﺗﱠﻘَﻰ ﺍﻟﺸﺒﻬﺎﺕ
ﺕ ﺣﻤﻰ ﺍﻟ ﺮ ﺣ ﻤﻦِ .ﻗَﺎ َﻝ ﺭﺳﻮ ُﻝ ﺍ ِ
ﺸ َﺘ ِﺒﻬﺎ
ﺸ َﺘ ِﺒﻬﺎﺕ؛ ﻟ َﺄ ﻥ ﺍ ُﳌ
ﺍ ُﳌ
ﺍﺳﺘَﺒﺮﺃَ ﻟﺪﻳﻨﻪ ﻭﻋﺮﺿﻪ.(
-٨ﺍﻟﺮﺑـ ـﺎﻧﻲ ﻳﺘَﺤﻤﻞُ ﻣﺴﺌُﻮﻟﻴﺘَﻪ ﻛَﺎﻣﻠَﺔً ﺗﺠﺎﻩ ﺑﻴﺘﻪ؛ ﻓَﻬﻮ ﺳﻜَﻦ ﻟﺄَﻫﻠﻪ ،ﺃَﺏ ﺷﻔﻴﻖ ﻟﺄَﻭﻟَﺎﺩﻩ ،ﻳﺠﻌﻞُ
ﺑﻴﺘَﻪ ﺟﻨﺔً ،ﻭﻳﻘﻲ ﻋﺎﺋﻠَﺘَﻪ ﻏَﻮﺍﺋﻞَ ﺍﻟﺴﻮﺀ ﺑِﺎﳊَﻴﺎﺓ ﺍﻟﻄﱠﻴﺒﺔ ﻓﻲ ﻃَﺎﻋﺔ ﺍ}،ِﻳﺎ ﺃَﻳﻬﺎ ﺍﻟﱠﺬﻳﻦ ﺁَﻣﻨﻮﺍ
ﻗُﻮﺍ ﺃَﻧْﻔُﺴﻜُﻢ ﻭﺃَﻫﻠﻴ ُﻜﻢ ﻧَﺎﺭﺍ ﻭﻗُﻮﺩﻫﺎ ﺍﻟﻨﺎﺱ ﻭﺍﻟْﺤﺠﺎﺭﺓ.{
ﻲ ﺻﺎﺣﺐ ﺇِﻧْﺼﺎﻑ؛ ﻳﺆﺗﻲ ﻛُﻞﱠ ﺫﻱ ﺣﻖﱟ ﺣﻘﱠﻪ ،ﺩﻭﻥ ﺍﺷﺘﻄَﺎﻁ ،ﺃَﻭ ﺗَﻌﺴﻒ ،ﻭﻟَﺎ
-٩ﺍﻟ ﺮ ﺑﺎ ﻧ
ﺳﺨَﻂ ﺍ ،ِﻗَﺎﻝَ ﺭﺳﻮﻝُ ﺍ) :r ِﺇِﻥ ﻟﺮﺑﻚ ﻋﻠَﻴﻚ ﺣﻘﺎ ،ﻭﻟﻨﻔْﺴﻚ
ﻳ ﺮﺿﻲ َﺃ ﺣﺪﺍ ﻓﻲ
ﻂ ُﻛ ﱠﻞ ﺫﻱ ﺣ ﱟﻖ ﺣ ﱠﻘﻪ.(
ﻚ ﺣﻘﺎ؛ َﻓ َﺄ ﻋ
ﻚ ﻋ َﻠ ﻴ
ﻋﻠَ ﻴﻚ ﺣﻘﺎ ،ﻭ ﻟ َﺄ ﻫ ﻠ
-١٠ﺍﻟﺮﺑﺎﻧﻲ ﺧﺎﺿﻊ ،ﻣﺘَﻮﺍﺿﻊ ،ﻳﺄْﻟَﻒ ﻭﻳﺆﻟَﻒ ،ﺑﺸﻮﺵ ﻳﺘَﺼﺪﻕُ ﺑِﺎﺑﺘﺴﺎﻣﺘﻪ ،ﻭﻟَﺎ ﻳﻨﺘَﺼﺮ ﻟﻨﻔْﺴﻪ،
ﻳﺒﺬُﻝُ ﺇِﺣﺴﺎﻧَﻪ ﻟﻠْﺨَﻠْﻖِ ،ﻭﻟَﺎ ﻳﺆﺫﻱ ﺃَﺣﺪﺍ ،ﻭﻳﺘَﺤﻤﻞُ ﺃَﺫَﻯ ﺍﳋَﻠْﻖِ} ،ﺧﺬ ﺍﻟْﻌﻔْﻮ ﻭﺃْﻣﺮ ﺑِﺎﻟْﻌﺮﻑ
ﲔ{.
ﺽ ﻋ ِﻦ ﺍ ْﻟﺠﺎ ﻫ ﻠ
ﻭ َﺃ ﻋ ِﺮ
١٣
ﺍﻟ ﺪ ﻋ ﻮ ﺓ ﻃﺮﻳﻖ ﺫﻭ ﻣﺮﺍﺣﻞَ ،ﺗُﻘْﻄَﻊ ﺑِﺄَﻧَﺎﺓ ﻭﺭﻭِﻳﺔ؛ ﻓَﻴﺠِﺐ ﻣﺮﺍﻋﺎ ﺓ ﻣﺮﺍ ﺣ ِﻞ ﺍﻟ ﺪ ﻋ ﻮ ﺓ َﻛﻤﺎ ﺳﺎ ﺭ ﻓﻴﻬﺎ
ﺍﻟﻨﺒِﻲ ،r ﻭﺃَﻧﱠﻬﺎ ﺩﻋﻮﺓ ﺗَﻮﺳﻌﻴﺔٌ؛ ﺗَﺒﺪﺃُ ﺑِﺎﻟﻌﻠْﻢِ ،ﺛُﻢ ﺑِﺎﻟﻌﻤﻞِ ﺍﻟﺘﱠﺮﺑﻮِﻱ ،ﺛُﻢ ﺍﻟﺪﻋﻮﺓ ،ﻭﻫﻜَﺬَﺍ ..ﻓَﻠَﺎ
ﻧَﺴﺘَﺒﺪﻝُ ﺛَﻐْﺮﺍ ﺑِﺜَﻐْﺮٍ؛ ﺇِﻧﱠﻤﺎ ﻧَﺘَﻮﺳﻊ ﻓﻲ ﺛُﻐُﻮﺭِﻧَﺎ ،ﻭﻧَﺘَﺪﺭﺝ ﻓﻲ ﺍﳌَﺮﺍﺣﻞِ ،ﻭﺇِﺫَﺍ ﺗَﻌﺎﺭﺿَﺖ ﺍﻟﺜﱡﻐُﻮﺭ ﻓَﻠْﻨﺒﻖ
ﺤ ﻦ ﻋ َﻠ ﻴ ﻪ ﻟَﺎ َﻧ ْﺘ ﺮ ُﻛ ﻪ ﻭﻟَﺎ َﻧ ﻨ َﺘ ﻘ ُﻞ ﻋ ﻨ ﻪ ِﺇﻟﱠﺎ ِﺇﻟَﻰ ﻣﺎ ﻫ ﻮ َﺃ ﻋﻠَﻰ ﻣ ﻨﻪ.
ﻋﻠَﻰ ﺍﻟ ﱠﺜ ْﻐ ِﺮ ﺍ ﱠﻟﺬﻱ َﻧ
ﺸ َﻄ ﺔ
ﻚ َﺗﻜُﻮ ﻥ ُﻛ ﱡﻞ ﺍ ْﻟ َﺄ ﻋﻤﺎ ِﻝ ﻭﺍ ْﻟ َﺄ ْﻧ
ﻑ ﺍﻟ ﺮﺋﻴﺴﻲ ﻟﻠْﻤﺪﺭﺳﺔ ﻫﻮ ﺍﻟﺘﱠﺮﺑِﻴﺔُ ﻭﺍﻟﺘَّﺰﻛﻴـﺔُ؛ ﻭ ﻟ َﺬ ﻟ
ﺍ ْﻟ ﻬ ﺪ
ﺼ ﻴﺔ ﺍﻟ ﺮ ﺑﺎ ﻧ ﻴ ﺔ
ﺨ
ﺸ ْ
ﺻﻨﺎ ﻋ ُﺔ ﺍﻟ
ﺳ ُﺔ ﺗَﺼﺐ ﰲِ ﻫﺬَﺍ ﺍﻟﺎﺗﱢﺠﺎﻩ ،ﻭ
ﺕ ﺍﻟـﺘﻲ ﺗَﻘُﻮ ﻡ ِﺑﻬﺎ ﺍ ْﻟ ﻤ ﺪ ﺭ
ﻭﺍ ْﻟ ﻤﺸﺎ ﺭﻛَﺎ
ﺼﺎﳊﲔ
ﺍ ْﻟ ﻤﺘَﻤِّ ﻴ ﺰﺓ ﻫ ﺬﻩ ﻫﻮ ﺍﻟْﻤﺮﺟﻮ ﻭﺭﺍ ﺀ ﻫ ﺬ ﻩ ﺍ ْﻟ َﺄ ﻋﻤﺎ ِﻝ ُﻛﻠﱢﻬﺎ؛ َﻓ ِﺈ ﳚﺎُﺩ َﻃﺎ ﺋ َﻔ ﺔ ﺍ ْﻟ ﻌ ﺒﺎ ﺩ ﺍﻟ ﺰﻫﺎ ﺩ ﺍﻟ
ﻑ.
َﻃﺎﻟﱯ ﺍ ْﻟ َﺂ ﺧ ﺮ ﺓ ﻫﻮ ﺍ ْﻟ ﻬ ﺪ
ﺳ ﺒ ﻖ
ﺳ ُﺔ ﺑﺮﺍﻣ ﺞ ﻟﻠﺘﱠﺮﺑِﻴﺔ ،ﻭﺁَﻟﻴﺎﺕ ﺛَﺎ ِﺑ َﺘ ًﺔ؛ ﻛُﻠﱡﻬﺎ ﻣﻌﺎﻟﻢ ﻓﻲ ﻃَﺮِﻳﻖٍ ﻭﺍﺿﺢٍ ِﺑ ﻤﻨﺎ ﻫ ﺞ
ﻚ ﺗَﻀ ﻊ ﺍ ْﻟ ﻤ ﺪ ﺭ
ﻟ َﺬ ﻟ
ﺗَﺠﺮِﻳﺒﻬﺎ ﺳﻨﻮﺍﺕ ﻃَﻮِﻳﻠﺔً ،ﻭﻛَﺎﻧَﺖ ﻧﺘَﺎﺝ ﻭﺛَﻤﺮﺓ ﺧﺒﺮﺓ ﻋ ﻤﻞِ ﺍﻟﺴّﻨﲔ ﰲِ ﺍﻟﺪﻋﻮﺓ ﺇِﻟَﻰ ﺍ ِﻋﺰﻭﺟﻞ؛
ﺐ َﻗ ﺪ ِﺭ ﻩ ﻭ َﻃﺎ َﻗ ﺘﻪ.
ﺴ
ﺼ ﻴ َﺔ ﺍ ُﳌ ﺰﻛﱠﺎ ﺓ ِﰲ َﺗﻜَﺎ ﻣ ٍﻞ؛ ُﻛ ﱞﻞ ﺣ
ﺨ
ﺴ ﻠ ِﻢ ِﺇﻟَﻰ َﺃ ﻥ ﻳﻜُﻮﻥ ﺍﻟْﺸْ
ﻟ ْﻠ ﻮﺻﻮ ِﻝ ِﺑﺎ ْﻟ ﻤ
ﺼ ﻴﺔ ﺍﳌُﺘَﻜَﺎﻣﻠَﺔ
ﺨ
ﺸ ْ
ﺴ ﻠ ِﻢ ﺍﻟﺮﺑﺎﻧﻲ ﺫﻱ ﺍﻟ
ﺳ ُﺔ ﻋﻠَﻰ َﺃ ﻥ َﺗﻜُﻮ ﻥ ﺻﻮ ﺭ ﺓ َﻧﻤﻮ َﺫ ِﺝ ﺍ ُﳌ
ﻚ َﺗ ﻌ ﻤ ُﻞ ﺍ ْﻟ ﻤ ﺪ ﺭ
ﻟ َﺬ ﻟ
ﻭﺍﺿﺤﺔً ﰲِ ﺃَﺫْﻫﺎﻥِ ﺍﻟْﻌﺎﻣﻠﲔ ﻓﻴﻬﺎ؛ ﻭﻣﻦ ﺛَﻢ ﻳﻜُﻮﻥ ﺍﻟْﻌﻤﻞُ ﻋﻠَﻰ ﺇﻳِﺠﺎﺩ ﺍﻟﻨﻤﻮﺫَﺝِ ،ﻭﺗَﻮﺳﻴﻊِ
ﻋ ﻨ ﻬ ﻢ ﺍ ﱠﻟﺬﻳ ﻦ
ﻲﺍ ُ
ﺿ
ﺼﺤﺎﺑﺔ ﺭ
ﺍﻟ ﺪﺍﺋﺮﺓ ِﻣﻦ ﺃَﻣﺜَﺎﻟﻪ ﺣﻮﻟَﻪ ،ﻭﺍﻟﻨﻤﻮﺫَﺝ ﺍﳌَ ْﻘﺼﻮ ﺩ ﻫﻨﺎ :ﻫﻮ ﻧَﻤﻮ َﺫ ﺝ ﺍﻟ
ﺭﺑﺎﻫﻢ ﺍﻟ ﺮﺳﻮﻝُ rﻋﻠَﻰ ﻋ ﻴ ﻨﻪ.
١٤
ﺼ ﻴﺔ ﺍﻟﺮﺑﺎ ﻧﻴﺔ َﻟ ْﺎ ﺑ ﺪ َﺃ ﻥ َﺗﻘُﻮ ﻡ ﻋﻠَﻰ َﺃ ﻋ ﻤ ﺪ ﺓ ﺨ ﻫ ﺬ ﻩ ﺍﻟ ﱠﺘﺰﻛﻴﺔُ ﺍﻟْﻤﻄْﻠُﻮﺑﺔُ ﻟﺼﻨﺎﻋﺔ ﻫﺬَﺍ ﺍﻟﻨﻤﻮﺫَﺝِ ﻟﻠﺸْ
ﻚ ﻟَﺎ ﺑﺪ ﻣﻦ ﺗَﺄْﺻﻴﻞِ ﻣﻔَﺎﻫﻴﻤﻬﺎ ﺑِﺠﻠَﺎﺀ؛ ﻟﺘﻜﻮﻥ ﻣﻨﺎﺭﺍﺕ ﻫﺎﺩﻳﺔً ﻋﻠَﻰ ﺨ ﺔ ﻋﻤﻴ َﻘﺔ؛ ﻟ َﺬ ﻟ ﺳ َ
ﺭﺍ
ﺏ َﺗ ْﺄﺻﻴ ُﻠﻬﺎ:ﺍﻟ ﱠﻄ ِﺮﻳﻖِ ،ﻭ ﻣ ﻦ ﻫ ﺬ ﻩ ﺍﳌﻔﺎﻫﻴ ِﻢ ﺍ َﳌ ْﻄﻠُﻮ
«ﻭﺍﺿﺤﺎ ﻓﻲ ﺍﻟْﻤﻮﺍﻗﻒ ﻲ؛ ﺑِﺄَﻥ ﻳﻜُﻮﻥ ﺃَﺛَﺮَ » ﻟ ْﺎ ِﺇ َﻟ ﻪ ِﺇﻟﱠﺎ ﺍ ُ -١ﺗَﻌﻤﻴﻖ ﺍﻟْﻔَﻬِ ﻢ ﻟﻠ ﱠﺘ ﻮﺣﻴ ﺪ ﺍ ْﻟ ﻌﻤﻠ
ﺕ ﻭ ﺭﺩﻭ ﺩ ﺍ ْﻟ َﺄ ْﻓﻌﺎ ِﻝ ﻓﻲ ﺣﻴﺎ ﺗﻨﺎ ﺍﻟ ﺪ ْﻧ ﻴﺎ. ﺼ ﺮﻓَﺎ ﻭﺍﻟ ﱠﺘ
ﺐ ﺍ ْﻟ ﻌ ْﻠ ِﻢ ﻭ َﺗ ﻌﻠﻴ ﻤ ﻪ
ﺴﻠُﻮﻙ ،ﻭ َﻃ َﻠ ِ -٢ﺍﻟْﻤﻨﻬﺞ ﺍﻟﺴﻠَﻔﻲ ﻓﻲ ﺍﻟْﻔَﻬﻢِ ،ﻭﺍﻻﻋﺘﻘَﺎﺩ ،ﻭﺍﻟﺪﻋﻮﺓ ،ﻭﺍﻟ
-٣ﺍﻟ ﺮ ﺑﺎ ﻧ ﻴ ُﺔ ﻭﺍﻟ ﱠﺘ ﺮ ِﺑ ﻴ ُﺔ ﺑﺎﻟ ﱠﺘ ﻌ ﺒﺪ ،ﻭ َﺫ ﻡ ﺍﻟْﺒِﺪﻋﺔ ﻭﺍﻻﺑﺘﺪﺍﻉِ.
ﺤ ﻤ ﺪ ،rﻭﻋﺪﻡ ﺍﻟْﺎﻧﺘﻘَﺎ ﺀ ﻟﻤﻮﺍﻓَﻘَﺔ ﺍﻷَﻫﻮﺍﺀ. -٤ﻓَﻬﻢ ﺍﻟﺴﻨﺔ ،ﻭﺗَﻌﻈﻴﻢ ﺁَﺛَﺎﺭِ ﺍﻟﻨﺒﻲ ﻣ
ﻚ ﻓﻲ ﺍﻟ ﺪﻳ ِﻦ. ﺨ ُﻠ ِﻖ ﺯَﺍ ﺩ ﻋ َﻠ ﻴ ﻚ ﻓﻲ ﺍ ْﻟ ُ -٥ﺭﺳﻮﺥُ ﺍ ْﻟ َﺄ ﺧﻠَﺎﻕ؛ َﻓﺎﻟ ﺪﻳ ﻦ ُﻛ ﱡﻠ ﻪ ﺧ ُﻠ ﻖ؛ َﻓ ﻤ ﻦ ﺯَﺍ ﺩ ﻋ َﻠ ﻴ
-٦ﺍﻻﺳﺘﻘَﺎﻣﺔُ ﻭ ﻋﺪﻡ ﺍﻟﺘﱠﻠَﻮﻥِ ،ﻣﻊ ﺍﻟْﺈِﺧﻠَﺎﺹِ ﻭﺍﻟﺜﱠﺒﺎﺕ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺃَﺣﺪﺍﺙ ﺍﻟْﻮﺍﻗﻊِ.
-٧ﻛَﻠﻤﺔُ ﺍﻟﺘﱠﻮﺣﻴﺪ ﻫﻲ ﺍﻟﺴﺒِﻴﻞُ ﻟﺘَﻮﺣﻴﺪ ﺍﻟْﻜَﻠﻤﺔ ،ﻭﺗَﺄﻟﻴﻒ ﺍﻟْﻘُﻠُﻮﺏِ ،ﻭﺫَﻡ ﺍﻟْﻔُﺮﻗَﺔ ﻭﺍﻻ ﺧﺘﻠَﺎﻑ.
ﲔ.
ﺴ ﻠ ﻤ ﺨ ﻴ ِﺮ ﻟ ْﻠ ﻤ ﺐ ﺍ ْﻟ َ ﺨ ﻴﺮِ ،ﻭ ﺣ ﺠﻤﺎ ﻋﻲ ،ﻭﺍﻟ ﱠﺘﻌﺎ ﻭ ﻥ ﻋﻠَﻰ ﺍ ْﻟ َ -٨ﺍ ْﻟ ﻌ ﻤ ُﻞ ﺍ ْﻟ
ﺼ ﺒﺮِ ،ﻣ ﻊ ﺼ ﺒ ﺮ ﻋﻠَﻰ ﺍﻟ ﺻ ﺪ ُﻕ ﺍ ْﻟ ﻌ ﺰﻡِ ،ﻭ ﻋ ُﻠ ﻮ ﺍ ْﻟ ِﻬ ﻤﺔ ،ﻭﺍﻟ ﺤ ﻴ ُﺔ ﻟ ﻮ ﺟ ﻪ ﺍ ،ِﻭ ﻀ -٩ﺍ ْﻟ ﺒ ْﺬ ُﻝ ﻟﻠ ﺪﻳﻦِ ،ﻭﺍﻟ ﱠﺘ ْ
ﻏَﻤﻂ ﺍﻟ ﻨﻔْﺲِ ،ﻭﺍ ِﻹﻳﺜَﺎﺭِ ،ﻭ َﺫ ﻡ ﺍﻟ ﱠﺘ َﻜ ﱡﻠﻒ.
ﺱ ﻭ ِﺇ ْﻧ ﺰﺍ ُﻟ ﻬ ﻢ ﻣﻨﺎ ِﺯﻟَﻬﻢ.ﺕ ﺍﻟ ﻨﺎ ِ ﺼ ﺪﻕ ،ﻭ ﻣ ﻌ ِﺮ َﻓ ُﺔ ﻣﻘَﺎﻣﺎ ﺤ ﻖ ِﺑ ُﻘ ﻮ ﺓ ﻭ ِﺑ
ﺠ ﻬ ﺮ ِﺑﺎ ْﻟ
-١٠ﺍ ْﻟ
ﺐ ﺍ ْﻟ ﻌ ْﻠﻢِ" :ﺍ ْﻟ ﻌ ْﻠ ﻢ َﻗ ﺒ َﻞ ﺍ ْﻟ َﻘ ﻮ ِﻝ ﻭﺍ ْﻟ ﻌ ﻤﻞِ" ،ﻗ َﺎ َﻝ َﺗ ﻌﺎﻟَﻰ: ﻟَﺎْ ﺷﻚ ﺃَﻥ ﻣﻦ ﺃُﺻﻮﻝِ ﻫﺬَﺍ ﺍ ْﻟ ﻤ ﻨ ﻬﺞَِ :ﻃ َﻠ
ﺳ ﺔ ﻋﻠَﻰ ﺍ ْﻟ ﻌ ْﻠ ِﻢ ﺍﻟﻨﺎﻓﻊ ،ﺍ ﱠﻟﺬﻱ ﻫﻮ }ﻓَﺎ ﻋ َﻠ ﻢ َﺃ ﱠﻧ ﻪ ﻟَﺎ ِﺇ َﻟ ﻪ ِﺇﻟﱠﺎ ﺍﻟ ﱠﻠ ﻪ{ .ﺍﻟ ﱠﺘ ﺮﻛﻴ ﺰ ﺍﻟﺘﱠﺎ ﻡ ﻓﻲ ﻫ ﺬ ﻩ ﺍ ْﻟ ﻤ ﺪ ﺭ
ﻓَﺮﺽ ﻋﻴﻦٍ ﻋﻠَﻰ ﻛُﻞﱢ ﻣﺴﻠﻢٍ ،ﻭﻟَﺎ ﻳﺴﻊ ﺍﻟْﻤﺴﻠﻢ ﺟﻬﻠُﻪ؛ ﻓَﺎﻟﺘﱠﻮﺣﻴﺪ ﺃَﻭﻟًﺎ ،ﺛُﻢ ﻣﻤﺎ ﻟَﺎ ﺷﻚ ﻓﻴﻪ ﺃَﻥ
ﺐ ِﺑﺎ ،ِﻭﺍﻟﺼﺪﻕ ﻣﻊ ﻑ ﻣ ﻦ ﺍ ،ِﻭ َﺗ ﻌ ﱡﻠ ِﻖ ﺍ ْﻟ َﻘ ْﻠ ِ ﺇِﺣﻴﺎﺀ ﻋﻠْﻢِ ﺍﻟْﻘُﻠُﻮﺏِ -ﻣﺜْﻞُ َﺗ ﻌ ﱡﻠ ِﻢ ﺍ ْﻟ ِﺈ ﺧﻠَﺎﺹِ ،ﻭﺍ ْﻟﺨَﻮ
ﺷﺨَﺎﺹ، ﺼ ﻠ ﺢ ﺍ ْﻟ َﺄ
ﺐ ﺍ ْﻟﻮﺍ ﻗﻊ ،ﻭ ﻳ ﺳ ﺍ ،ِﻭﻏَﻴﺮِﻫﺎ -ﻫﻮ ﻣﻦَ ﺃ ﻭﻟَﻰ ﺍ ْﻟ ﻌﻠُﻮ ِﻡ ﺍ ﺑ ﺘﺪﺍﺀ ،ﺍ ْﻟ ﻌ ْﻠ ﻢ ﺍ ﱠﻟﺬﻱ ﻳﻨﺎ
ﺼﺮ ﻣﻨﻬﺎﺝِ ﺍﻟْﻘَﺎﺻﺪﻳﻦ ) :(ﻋ ْﻠ ﻢ ﺍ ْﻟ ﻤﻌﺎ ﻣ َﻠ ﺔ(. ﺨ َﺘ
ﺳﻤﺎ ﻩ ﺍ ﺑ ﻦ ُﻗﺪﺍ ﻣ َﺔ ﻓﻲ ﻛﺘَﺎ ِﺑ ﻪ ) ﻣ ْ ﻭ ﻫ ﻮ ﻣﺎ
١٥
ﺖ } ُﻗ ِﻢ ﺍﻟ ﱠﻠ ﻴ َﻞ{ ﻗَﺒﻞَ } ُﻗ ﻢ َﻓ َﺄﻧـ ﺬ ﺭ{؛ ﻓَﻠَﺎ ﺑﺪ ﻣﻦ ﻋﺒﺎﺩﺓ ﻭﺣﺎﻝٍ ﺻﺤﻴﺢٍَ ) ،ﻟ ﻮ َﺗﺪﻭﻣﻮ ﻥ َﻛﺎ َﻧ
ﻋﻠَﻰ ﺍ ْﻟﺤﺎ ِﻝ ﺍ ﱠﻟﺘﻲ ﺗَﻘُﻮﻣﻮﻥ ﺑِﻬﺎ ﻣﻦ ﻋﻨﺪﻱ(.
ﻭﺍﻟﺘﱠﺮﺑِﻴﺔُ ﻋﻠَﻰ ﺍﻟْﻌﺒﺎﺩﺓ ﺑِﻤﻨﻬﺞٍ ﺳﻠَﻔﻲﱟ ﺻﺤﻴﺢٍ ،ﻓﻲ ﻗﻴﺎﻡِ ﺍﻟﱠﻠﻴﻞِ ،ﻭﺻﻴﺎﻡِ ﺍﻟﻨﻮﺍﻓﻞِ ،ﻭﻛَﺜْﺮﺓ ﺍﻟﺬﱢﻛْﺮِ
ﻭﺗَﻨﻮِﻳﻊِ ﺃَﻧْﻮﺍﻋﻪ ،ﻭﺍﻟﺘﱠﻨﻘﱡﻞِ ﺑﻴﻦ ﻣﺮﺍﺗﺒِﻪ ،ﻭﺗﻠَﺎﻭﺓ ﺍﻟْﻘُﺮﺁﻥِ ،ﻭﺗَﺘَﺎﺑﻊِ ﺧ َﺘﻤﺎ ﺗﻪ ،ﻭ َﺗ ﺪ ﺑ ِﺮ ﻣ ﻌﺎﻧﻴﻪ ،ﻭ َﻛﺜْﺮ ﺓ
ﺤ ﺞ ﻭﺍ ْﻟ ﻌ ﻤ ﺮﺓ ،ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﱠﻮﺳﻞِ ﻭﺍﳌُﻨﺎﺟﺎﺓ ﻭﺍﻟﺘﱠﺒﺘﱡﻞِ ﻭﺗَﻔْﺮِﻳﻎِ ﺍﳍَﻢ ﻭﺍﻻﻧْﻘﻄَﺎﻉِ ﺼ ﺪ َﻗﺔ ،ﻭ ﻣﺘَﺎ ﺑ ﻌ ﺔ ﺍ ْﻟ ﺍﻟ
ِ؛ ﻟﻜُﻞﱢ ﻫﺬَﺍ ﺑﺮﺍﻣﺞ ﻣﻔَﺼﻠَﺔٌ ﻓﻲ ﺍﻟْﻤﺪﺭﺳﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ.
ﺖ ﻟ ُﺄ َﺗ ﻤ ﻢ ﻣﻜَﺎ ِﺭ ﻡ ﺍ ْﻟ َﺄ ﺧﻠَﺎ ﻕ(ِ ،ﺇﻧﱠﻤﺎ ﺍﻟ ﱠﺘ ﺰ ﻛ ﻴ ُﺔ َﺗ ْﻄ ِﻬ ﲑ ﻭ ِﺇ ْﻧﻤﺎ ﺀ؛ ﺗَﻄْﻬِﲑ
ِ ) :r ﺇ ﱠﻧﻤﺎ ﺑ ﻌ ْﺜ
ﻗَﺎ َﻝ ﺭﺳﻮ ُﻝ ﺍ ِ
ﺍﻟﻨﻔْﺲِ ﻣﻦ ﺁﻓَﺎﺕ ﺍﻟْﺄَﺧﻠَﺎﻕ ﺍﻟﺮﺩﻳﺌَﺔ ،ﻭﺗَﻨﻤﻴﺔُ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻃﺒﺎﻉٍ ﻃَﻴﺒﺔ ﻭﺳﻠﻴﻘَﺔ ﻣﺴﺘَﻘﻴﻤﺔ ،ﻭﺍﻟْﺄَﺩﺏ
ﻁ ﺍ ْﻟ ﻮﺻﻮﻝِ.
ﺷﺮﻭ
ﺴ ﲑ ﻭ
ﻣ ﻦ ُﺃﺻﻮ ِﻝ ﺍﻟ
ﺷ ﺮ ِﻉ ﺍ ِ
ﻭ ﻣ ﻊ
ﻣ ﻊ ﺍ ِ
ﻭﻟﻠْﻤﺪﺭﺳﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻣﻨﺎﻫﺞ ﻭﺃَﺳﺎﻟﻴﺐ ﻓﻲ ﺗَﻬﺬﻳﺐِ ﺍﻟْﺄَﺧﻠَﺎﻕ ﻭﺇِﺻﻠَﺎﺡِ ﺍﻟﺴﻠُﻮﻙ؛ ﻭﺫَﻟﻚ ﺑِﺎﻟﺘﱠﺮﺑِﻴﺔ
ﺑِﺎﻟْﻤﻌﺎﻳﺸﺔ ﻭﺍﻟﺘﱠﻠْﻘﲔ ﻭﺍﻟْﻤﺘَﺎﺑﻌﺔ ،ﻭﺇِﺑﺮﺍﺯِ ﺟﺎﻧﺐِ ﺍﻟْﺄَﺩﺏِ ﻓﻲ ﺟﻤﻴﻊِ ﺍﻟْﻤﻌﺎﻣﻠَﺎﺕ :ﻣ ﻊ ﺍ ،ِﻭﻣﻊ ﺍﻟْﺨَﻠْﻖِ.
ﺠ َﺘ ﻤ ٍﻊ
ﻁ َﺃ ْﻓﺮﺍ ﺩﻫﺎ ِﺑ ﻤ ﺠﻬﺎ ﻋﻠَﻰ ﺍ ﺭ َﺗﺒِﺎ ﺳ ُﺔ ﺍﻟ ﺮﺑﺎ ﻧ ﻴ ُﺔ َﺗ ﻌ َﺘ ﻤ ﺪ ﻓﻲ ﻣﻨﺎ ﻫ ِ ﺸﺔ ،ﻭﺍ ْﻟ ﻤ ﺪ ﺭ ﻲ ﺍﻟ ﱠﺘ ﺮ ِﺑ ﻴ ُﺔ ﺑِﺎ ُﳌ ﻌﺎﻳ
ﻭ ﻫ
ﺤ ُﻜ ﻤﻬﺎ ﻗ ﻴ ﻢ(؛ ﻓَﻬِﻲ ﺗَﺘَﺒﻨﻰ ﻣﺒﺪﺃَ ﺍﻟﺘﱠﻘَﺎﺭﺏِ ﺑﻴﻦ ﺍﻟﻄﱠﻠَﺒﺔ ﻭﺍﻟْﻤﺸﺎﻳِﺦ، ﺏ َﺗ ﻲ )ﻛُﺘْ َﻠ ُﺔ ُﻗﻠُﻮ ٍ َﻟﺎ ﺋ ٍﻖ؛ َﻓ ِﻬ
ﺖ
ﺤ ﺐ ﺍ ْﻟ ﻤ َﺘ ﺮﺑﻲ َﺗ ﺠ ﻌ ُﻞ ﺍﻟ ﱠﻄﺎ ﻟ ﺤﺔ ،ﺍ ﱠﻟﺘﻲ َﺗ ﺼﺎ ﻟ
ﺳﻠُﻮ ِﺑﻬﺎ ﻋﻠَﻰ ِﺇﳚﺎ ﺩ ﺍ ْﻟﺒِﻴ َﺌ ﺔ ﺍ ْﻟ ِﺈ ﳝﺎ ﻧ ﻴ ﺔ ﺍﻟ ﻭ َﺗ ﻌ َﺘ ﻤ ﺪ ﻓﻲ ُﺃ
ﺕ
ﲔ َﺗ ﻮ ﻓ ﲑ ﺍ ْﻟﺄَﻭﻗَﺎ ﻁ ﻋﻠَﻰ ﺍﻟ ﺮ ﺑﺎ ﻧ ﻴ
ﺸ َﺘ ﺮ ُ
ﻚ ﻳ ﻋﻴﻦِ ﺍﳌُﺮﺑﻲ} :ﻭﻟَﺎ ﺗَﻌﺪ ﻋﻴﻨﺎﻙَ ﻋﻨﻬﻢ{؛ ﻭ ﻟ َﺬ ﻟ
ﺍﻟْﻜَﺎﻓﻴﺔ ﻟﺘَﻄْﺒِﻴﻖِ ﺑﺮﺍﻣﺞِ ﺍﻟ ﺮ ﺑﺎ ﻧ ﻴﺔ ,ﻭﺍﻟْﻤﺪﺭﺳﺔُ ﻳﻮﻣﻴﺔٌ.
ﺼﺪ؛ ﺑِﺘَﻮﺛﻴﻖِ ﺍﻟﺘﱠﺮﺍﺑﻂ ﺍﻟْﺄُﺧﻮِﻱ ﺑﻴﻨﻬﻢ؛ ِﺑﺎﻟ ﺰﻳﺎ ﺭﺓ ،ﻭ ﻣﺪﺍ ﻭ ﻣ ﺔ ﻭﺇِﺷﺎﻋﺔُ ﺭﻭﺡِ ﺍﻷُﺧﻮﺓ ﺑﻴﻦ ﺍﻟﺮﺑﺎﻧﻴﲔ ﻣﻘْ
ﺐ ﻓﻲ ﺍ.ِ ﺤ ﺍﻻ ﱢﺗﺼﺎﻝِ ،ﻭﺍ ْﻟ ﻤﻌﺎ ﻭ َﻧﺔ ،ﻭﺍ ْﻟ
١٦
ﺚ{ ،ﺍﻟﺘﱠﻠْﻘﲔ ﻭﺇِﺷﺮﺍﺏ ﺍﳌْﺒﺎﺩﺉِ
ﺱ ﻋﻠَﻰ ﻣ ْﻜ
َ ﺗ ﻌﺎﻟَﻰ } :ﻭ ُﻗ ﺮ َﺁﻧًﺎ َﻓ ﺮ ْﻗﻨﺎ ﻩ ﻟ َﺘ ْﻘ ﺮ َﺃ ﻩ ﻋﻠَﻰ ﺍﻟﻨﺎ ِ
ﻗَﺎ َﻝ ﺍ ُ
ﻲ ﺃَﻥ ﻳﺴﺘَﺴﻠﻢ ﻓﻲ
ﺳﺔ؛ َﻓﻠَﺎ ﺑ ﺪ ﻟﻠ ﺮ ﺑﺎ ﻧ
ﻭﺍﻟْﺄُﺻﻮﻝِ ﻭﺍﻟْﻤﻌﺎﻧﻲ ﻭﺍﻟْﻘَﻮﺍﻋﺪ ﻣﺒﺪﺃٌ ﺃَﺻﻴﻞٌ ﻓﻲ ﻫﺬﻩ ﺍ َﳌ ﺪ ﺭ
ﻲ ﺍﻟﺪﻗﻴﻖ ﻭﺍﻟْﻌﻤﻴﻖ ﻟﻬﺬَﺍ ﺍﻟﺪﻳﻦِ ﻣﻦ ﺟﻤﻴﻊِ ﺟﻮﺍﻧﺒِﻪ ،ﻭﺣﲔ ﻳﺘَﺸﺮﺑﻪ ﻗَﻠْﺒﻪ
ﺍﻟْﺒِﺪﺍﻳﺔ؛ ﻟﻴَ ﺘ َﻠﻘﱠﻰ ﺍ ْﻟ َﻔ ﻬ ﻢ ﺍﻟ ﺮ ﺑﺎﻧ
ﺕ
ﺸ ﺒﻬﺎ
ﺽ ﻭ ِﺇﻳ ﺮﺍ ﺩ ﺍﻟ
ﺼ ﺒ ﺮ ﻋﻠَﻰ ﺍ ْﻟ ﻤ ﻨ ﻬ ِﺞ ﻭﺍﻟ ﱠﺘ َﻠﻘﱢﻲ ﻭ ﻋ ﺪ ﻡ ﺍﻻ ﻋ ﺘﺮﺍ ِ
ﻳ ﻨ َﻄ ﻠ ﻖ ﻟ ْﻠ ﻌ ﻤ ِﻞ ِﺑﻪ ،ﻭﺍﻟ ﺪ ﻋ ﻮ ﺓ ِﺇ َﻟ ﻴﻪ؛ َﻓﺎﻟ
ﺕ ﻋﻠَﻰ ﻫﺬَﺍ ﺍ ْﻟ َﻔ ﻬ ِﻢ ﺑ ﻌ ﺪ َﺫ ﻟﻚ.
ﺤﺼﻴ ِﻞ ﺍﻟ َﻔ ﻬﻢُِ ،ﺛ ﻢ ﻟﻠ ﱠﺜﺒﺎ
ﻓﻲ ﺍ ْﻟ ِﺒ ﺪﺍ ﻳ ﺔ ﻋﺎ ﻣ ٌﻞ ﻣ ِﻬ ﻢ ﻟ َﺘ
ﺼ ﻐ ﲑ
ﻳﺘﱠﺴﻢ ﻣﻨﻬﺞ ﺍﻟْﻤﺪﺭﺳﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺑِﺴﻌﺔ ﺍﻟﺼﺪﺭِ ،ﻭﻗَﺒﻮﻝِ ﺍﻟْﻤﻨﺎﻗَﺸﺔ ،ﻭﺣﻖ ﺇِﺑﺪﺍﺀ ﺍﻟْﺂَﺭﺍﺀ ﻣ ﻦ ﺍﻟ
ﻭﺍﻟْﻜَﺒِﲑ؛ ﻃَﻤﻌﺎ ﻓﻲ ﺍﻟْﻮﺻﻮﻝِ ﺇِﱃ ﺍﻟْﻜَﻤﺎﻝِ ﺍﻟْﺒﺸﺮِﻱ ﺍﳌُﻤﻜﻦِ ،ﻭﻟﻜَﻴﻠَﺎ ﻳﻀْﻤﺮ ﺃَﺣﺪ ﺷﺮﺍ ﺃَﻭ ﺧﺒِﻴﺌَﺔَ
ﺳﺔ :ﺍ ْﻟﺎﻟ ﺘﺰﺍ ﻡ
ﺳﺔ؛ َﻓ ﻤ ﻦ ﻣﺒﺎ ﺩ ِﺉ ﺍ ْﻟ ﻤ ﺪ ﺭ
ﺿﻐْﻦٍ ﻋﻠَﻰ ﺍﻟْﻤﻨﻬﺞِ ،ﺃَﻭ ﻋﻠَﻰ ﺍﻟْﺄَﻓْﺮﺍﺩ ﻓﻲ ﺩﺍﺧﻞِ ﺍﻟْﻤﺪ ﺭ
ﺑِﺎﻟﺸﻮﺭﻯ ﺑِﺎﻟْﻔَﻬﻢِ ﺍﻟْﺈِﺳﻠَﺎﻣﻲ ،ﻭﺍﻟْﻌﻤﻞِ ﺍﻟﺘﱠﻄْﺒِﻴﻘﻲ ﻟَﻬﺎ ﰲ ﺳﻨﺔ ﺭﺳﻮﻝِ ﺍ ،r ِﺛُﻢ ﻣﻦ ﺣﻖ ﺟﻤﻴﻊِ
ﲔ ﺍ ْﻟ ﱠﺘ ﻌ ِﺒ ﲑ ﻋ ﻤﺎ ﻓﻲ ﻗُﻠُﻮﺑِﻬِﻢ ،ﺃَﻭ ﻣﺎ ﻳﺠﻮﻝُ ﺑِﺼﺪﻭﺭِﻫﻢ ،ﺃَﻭ ﻋﻤﺎ ﻳﻌﺘَﺮِﻱ ﺃَﻧْﻔُﺴﻬﻢ ﻣﻦ ﺗَﺤﻮﻟَﺎﺕ
ﺍﻟ ﺮ ﺑﺎ ﻧ ﻴ
ﺩﺍﺋﻤﺎ؛ ﻟﻴﺪﻭﻡ ﺍﻟْﻮﺩ ﻭﺍﻟﺼﻔَﺎﺀ ﺑﻴﻦ ﺍﻟْﻘُﻠُﻮﺏِ ،ﻭﻳﺘَﺂﻟﻒ ﺍﻟﺮﺑﺎﻧﻴﻮﻥ ﺟﻤﻴﻌﺎ ،ﻭ َﺗ ﻨ ﺒﺜﻖ ﺍﻟْﺄَﻋﻤﺎﻝُ ﺟﻤﻴﻌﻬﺎ
ﺕ ﺍ ْﻟ ﻤ ﻨ ﻬﺞِ.
ﺿﻰ ﻛﺎ ﻣ ٍﻞ ِﺑ ﻤ ْﻔ ﺮﺩﺍ
ﻋﻦَ ﻗﻨﺎ ﻋ ﺔ ﺗَﺎ ﻣﺔ ،ﻭ ِﺭ ً
َﻗــﺎ َﻝ ﺍ ﺗَﻌـﺎﻟَﻰ} :ﻭﺍﺻ ـﺒِﺮ ﻧَﻔْﺴـﻚ ،{ﻭ َﻗــﺎ َﻝ َﺗ ﻌـﺎﻟَﻰ } :ﻭ َﻟــﺎ َﺗ ﻌـ ﺪ ﻋ ﻴ ﻨــﺎ َﻙ ﻋ ـ ﻨ ﻬ ﻢ{ ،ﻭ َﻗــﺎ َﻝ
ﺳﺒﺤﺎﻧَﻪ} :ﻭﺍﻋﻠَﻤﻮﺍ ﺃَﻥ ﻓﻴﻜُﻢ ﺭﺳﻮﻝَ ﺍﻟ ﱠﻠ ﻪ{.
ﺇَﺫَﺍ ﻛَﺎﻧَﺖ ﻣﺪﺭﺳﺔُ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺗَﻌﺘَﻤﺪ ﺃُﺻﻮﻝَ ﻣﻨﻬﺠِﻬﺎ ﻋﻠَﻰ ﻣﺘَﺎﺑﻌﺔ ﺭﺳﻮﻝِ ﺍ r ِﻣﺘَﺎ ﺑ ﻌ ًﺔ ﺩﻗﻴ َﻘ ًﺔ ﻓﻲ
ﻛُﻞﱢ ﻣﺎ ﺭﺑﻰ ﻋﻠَﻴﻪ ﺃَﺻﺤﺎﺑﻪ؛ ﻓَﻠَﺎ ﺑﺪ ﻣﻦ ﻣﺘَﺎﺑﻌﺔ ﺩﻗﻴﻘَﺔ ﺗَﺎﻣﺔ ﺩﺍﺋﻤﺔ ﻟﻜُﻞﱢ ﺍﻟﺮﺑﺎﻧﻴﲔ ﺍﻟﱠﺬﻳﻦ ﻳﻨﺘَﺴﺒﻮﻥ
ﺐ ﻣ َﺘ ﻨ ﻮ ﻋ ﺔ ﻭ ﻣ َﺘ ﻌ ﺪ ﺩ ﺓ ﻟ ْﻠ ﻤﺘَﺎ ﺑ ﻌ ﺔ؛ ﺍﺑﺘَﺪﺍﺀ
ﺳﺎﻟﻴ
ﺕ َﺃ
ﺖ ﺑﺮﺍ ﻣ ﺞ ﺩﻗﻴ َﻘﺔٌ ،ﺫَﺍ
ﺿ ﻌ
ﺳﺔ ،ﻭ َﻗ ﺪ ﻭ
ﻟ ﻬ ﺬ ﻩ ﺍ ْﻟ ﻤ ﺪ ﺭ
١٧
ﻣﻦ ﻣﺘَﺎﺑﻌﺔ ﺃَﻋﻤﺎﻝِ ﺍﻟْﻌﺒﺎﺩﺓ؛ ﻣﻦ ﺫﻛْﺮٍ ،ﻭﺗﻠَﺎﻭﺓ ﻗُﺮﺁﻥٍ ،ﻭﻗﻴﺎﻡٍ ،ﻭﺻﻴﺎﻡٍ ،ﻣﺮﻭﺭﺍ ﺑــﻤﺘَﺎﺑﻌﺔ ﺃَﺣﻮﺍﻝِ
ﺻﻮﻟًﺎ ِﺇﻟَﻰ ﻣﺘَﺎ ﺑ ﻌ ﺔ َﺃﺣﻮﺍ ِﻝ ﺍ ْﻟ ﺒ ﻴﺖ ،ﻭﺍ ْﻟ َﺄ ﻫﻞِ ،ﻭﺍ ْﻟ َﺄ ﻭﻟَﺎﺩ.
ﺻ ﺪﻕ ،ﻭ َﺗ ﻮ ﺑﺔ ،ﻭ ِﺇ ﺧﻠَﺎﺹٍ ،ﻭ ﻭ
ﺏ؛ ﻣ ﻦ
ﺍ ْﻟ ُﻘﻠُﻮ ِ
ﺕ ﺍ ْﻟ ﻌ ﻤ ِﻞ ﺍﻟـ ﺪ ﻋ ِﻮ ﻱ ﻓـﻲ ﻋﺼـ ِﺮﻧَﺎ :ﺍ ْﻟ َﺄ ﻋﻤـﺎ َﻝ ﺍ ْﻟﻨﺎ ﻗﺼـ َﺔ ﺍﳌَﺒﺘُـﻮﺭﺓ ،ﻭﺍﻟﺘﱠﺨَﻠﱡـﻒ ﻋـ ِﻦ
ﻚ َﺃ ﻥ ﻣ ﻦ ﺁﻓَﺎ
ﺷ
ﻟَﺎ
ﺐ ﺍﻟ ﱠﺘ ْﻘ ـ ِﻮﻳ ِﻢ
ﺳـﺎﻟﻴ ِ
ﺠﻤﻮ ﻋـ ًﺔ ﻣ ـ ﻦ ﺍ ْﻟ ُﻘ ﻴــﻮﺩ ،ﻭ َﺃ
ﺳـ ُﺔ ﺍﻟ ﺮ ﺑﺎ ﻧ ﻴـ ُﺔ ﻣ
ﻚ َﺗ ﻌ َﺘ ﻤ ـ ﺪ ﺍ ْﻟ ﻤ ﺪ ﺭ
ﺍ ْﻟ ِﺈﻳ َﻔــﺎ ﺀ ِﺑـﺎ ْﻟ ﻮﻋﻮﺩ؛ ﻭ ﻟ ـ َﺬ ﻟ
ﺳ ﺘ ﻤﺮﺍ ﺭ ﻓﻲ ﺍ ْﻟ ﻌ ﻤﻞِ ،ﻭ ِﺇﺻـﻠَﺎ ﺡ ﺍ ْﻟ َﺄ ﺧﻄَـﺎ ﺀ َﺃ ﻭﻟًـﺎ
ﺴ َﺘ ﻤ ﺮﺓ ،ﺍ ﱠﻟﺘﻲ ﺗَﻀْﻤﻦ- ﺑِﺈِﺫْﻥِ ﺍ ِﻭﻣﺸﻴﺌَﺘﻪ -ﺍﻻ
ﺍ ْﻟ ﻤ
ﻭ َﺗ ﻮﻓﻴﻘـ ﻪ ِﺇﻟَـﻰ ﺻـﻨﺎ ﻋ ﺔ ﺍﻟ ﺮﺟـ ِﻞ ﺍﻟﺼـﺎ ﻟ ِﺢ
ﺑِﺄَﻭﻝَ ،ﻭﻣﺘَﺎﺑﻌـﺔَ ﺍﻟﺘﱠﻘْـﻮِﻳﻢِ ﺍﳌُﺴـﺘَﻤﺮ؛ ﺣﺘَـﻰ َﺗﺼـ َﻞ ِﺑﻌـ ﻮ ِﻥ ﺍ ِ
ﻭﺍﻟﺸﺨْﺼﻴﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺍﳌُﺘَﻤﻴﺰﺓ ﺑِﺎﻟﺼﺒﺮِ ﻭﺍﻟْﻌﺰﻡِ ﺍﻟْﻘَﻮِﻱ ،ﻭﺇِﺗْﻤﺎﻡِ ﺍﻟْﺒﺮﺍﻣﺞِ ﻋﻠَﻰ ﺣﺴـﺐِ ﻣـﺎ ﺭﺳـﻤﺖ.
ﻭﺍ ُﺍﳌُﻮﻓﱢﻖ ﻭﺍﻟْﻤﺴﺘَﻌﺎﻥ ،ﻣﻨﻪ ﺍﻟْﻬِﺪﺍﻳﺔُ ﻭﻋﻠَﻴﻪ ﺍﻟﺘﱡﻜْﻠَﺎﻥ.
١٨
ﺔ ﻣﻬﻤﺔﹲ ﳌﻨﻬﺞ ﺍﻟﺘﺰﻛﻴﺔ:
ﻣﻘﺪﻣ ﹲ
ﺃَﻭﻟًﺎ :ﺃَﺻﻞُ ﻭﺃَﺳﺎﺱ ﻭﺟﻮﺩ ﻫﺬﻩ ﺍﳌَﺪﺭﺳﺔ ﻋﻠَﻰ ﺍﻟﺴﺎﺣﺔ ،ﻭﺍﳍَﺪﻑ ﺍﻟﺮﺋﻴﺴﻲ ﻣﻨﻬﺎ ﻫﻮ ﺍﻟﺘﱠﺮﺑِﻴﺔُ؛
ﺴ َﺘ ﻤ ﺮ ﺓ ﻓﻲ
ﺼ َﻔ ﺔ ﻣ
ﺳ ﺔ ﻋﻠَﻰ ِﺇﳚﺎ ﺩ ﺑِﻴ َﺌ ﺔ ِﺇ ﳝﺎ ﻧ ﻴ ﺔ ﺩﺍ ﺋ ﻤﺔ ،ﻣ َﺘ ﻮ ﱢﻓ ﺮ ﺓ ِﺑ
ﻚ ﻳﻘُﻮ ﻡ ﻣ ﻨ ﻬ ﺞ ﺍﻟ ﱠﺘ ﺮ ِﺑ ﻴ ﺔ ﻓﻲ ﺍ َﳌ ﺪ ﺭ
ﻭ ﻟ َﺬ ﻟ
ﻚ
ﻛُﻞﱢ ﻣﻨﻄﻘَﺔ ﻳﺄْﻭِﻱ ﺇِﻟَﻴﻬﺎ ﺍﻟﺮﺑﺎﻧﻲ ﻣﺘَﻰ ﺍﺣﺘَﺎﺝ ﺇِﻟَﻰ ﺫَﻟﻚ ﻓﻲ ﺃَﻳﺔ ﺳﺎﻋﺔ ﻣﻦ ﻟَﻴﻞٍ ﺃَﻭ ﻧَﻬﺎﺭٍ؛ ﻭﺫَ ﻟ
ﺳ ﺔ؛ ﺑِﺤﻴﺚ ﻳﻜﻮﻥ ﻓﻴﻪ ﻣﺠﻤﻮﻋﺔٌ ﻣﻦ ﺍﻹِﺧﻮﺓ
ﻁ ﺍ َﳌ ﺪ ﺭ
ﺠ ﺪ ﻣ ْﻔﺘُﻮ ٍﺡ ﺩﺍ ﺋﻤﺎ ﻭﻓﻴ ﻪ َﻧﺸﺎ ُ
ﺴ ِ
ﺑِﺎ ﺧ ﺘﻴﺎ ِﺭ ﻣ
ﺳ ﺔ ﺑﺼﻔ ﺔ ﺩﺍﺋﻤﺔ.
ﲔ ﺑِﺎ َﳌ ﺪ ﺭ
ﺳ
ﺍﻟ ﺮ ﺑﺎ ﻧ ﻴﲔ ،ﻭ َﺃ ﺣ ﺪ ﺍ ُﳌ ﺪ ﺭ
ﺼ ﺪ ﻕ( ﻣﻦ ﺍﳌُ َﺘ ﺮﺑﻲ؛
ﺛَﺎ ﻧﻴﺎ :ﻟَﺎﺑﺪ ﺃَﻥ ﻳﻮﺍﻛﺐ ﻣﻨﻬﺞ ﺍﳌَﺪﺭﺳﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻓﻲ ﺍﻟﺘﱠﺮﺑِﻴﺔ ﻭﺍﻟﺘﱠﻌﻠﻴﻢِ ) ﺭ ْﻏ ﺒ ٌﺔ ِﺑ
ﺨﻠُﻮ ﻓﻴﻬﺎ ،ﻳﻨﺎﺟِﻲ ﺭ ﺑﻪ،
ﺳﺔ ،ﻳ ْ
ﻑ ﺳﺎﻋﺎﺕ ﺍ َﳌ ﺪ ﺭ
ﻚ ﻋ َﻠ ﻴ ﻪ َﺃ ﻥ ﻳ ﻮ ﻓﱢﺮ ﺳﺎﻋﺔَ ﺧﻠْﻮﺓ ﻳﻮﻣﻴﺎ ﺧﻠَﺎ
ﻭ ﻟ َﺬ ﻟ
ﺻﺎ ﻟﺢٍ.
ﺨﺒِﻴ َﺌ ﺔ ﻣﻦ ﻋ ﻤ ٍﻞ
ﺤ ُﺬ ﻋ ﺰ ﻣﻪ ،ﻭ ﻳ َﺘ ﺰ ﻭ ﺩ ﻓﻴﻬﺎ ﻵ ﺧ ﺮ ﺗ ﻪ ِﺑ َ
ﺸ
ﺠ ﺪ ﺩ َﺗ ﻮ ﺑ َﺘﻪ ،ﻭ ﻳ
ﺴﻪ ،ﻭ ﻳ
ﺐ َﻧ ْﻔ
ﺳ
ﻭ ﻳﺤﺎ
ﻑ ﻟ ﻌ ﺪ ﺓ َﺃﻳﺎ ٍﻡ ﻓﻲ
ﻚ ِﺑﺎﻟﺎ ﻋ ﺘﻜَﺎ
َﺛﺎ ﻟﺜًﺎ :ﻣﻦ ﺁﻟﻴﺎﺕ ﺍﳌَﺪﺭﺳﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ :ﺍﳌُﻌﺴﻜَﺮﺍﺕ ﺍﻟﺈﻳِﻤﺎﻧﻴﺔُ؛ ﻭ َﺫ ﻟ
ﺍﳌَﺴﺠِﺪ ﻣﻊ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺼﺎﻟﺤﲔ؛ ﻻﺳﺘﻴﻔَﺎﺀ ﺑﺮﺍﻣﺞ ﻣﺤﺪﺩﺓ ،ﻓَﻴﻜُﻮﻥ ﻛﱡﻞﱠ ﺷﻬﺮٍ ﻏﺎﻟﺒﺎ ﻣﻌﺴﻜَﺮ
ﻓﻲ ﺃَﺣﺪ ﺍﳌَﺴﺎﺟِﺪ ،ﻣﺮﺓ ﻟﻠﺘﱠﺪﺭِﻳﺐِ ﻭﺍﻟﺘﱠﻤﻜﲔ ﻣﻦ ﺗَﺪﺑﺮِ ﺍﻟﻘُﺮﺁَﻥِ ،ﻭﻣﻌﺴﻜَﺮ ﺁَﺧﺮ ﻟﺘَﻌﻠﻴﻢِ ﺍﻟﺴﺠﻮﺩ
ﺴ َﻜ ﺮ َﺁ ﺧﺮ ﻟﻠﺬﱢﻛْﺮِ ﻳﺘَﻌﻠﱠﻢ ﻓﻴﻪ ﺍﳌُﺮﺑﻲ ﻛَﻴﻒ ﻳﺘَﺤﺮﻙُ ﺍﻟﻘَﻠْﺐ ﻟﻠﺬﱢﻛْﺮِ،
ﻭ َﻓ ﻬ ِﻢ ﻣ ﻌﺎﻧﻴ ﻪ ﻭ ﻣﺮﺍﻣﻴﻪ ،ﻭ ﻣ ﻌ
ﺳﻨﻮ ﱟﻱ ﳍﺬ ﻩ ﺍﻟ ﱠﺘﺮﺑِﻴﺔ.
ﺖ
ﺷ ﻬ ِﺮﻱﱟ ،ﻭ ﻭ ْﻗ
ﺖ
ﺖ ﻳ ﻮ ﻣﻲﱟ ،ﻭ ﻭ ْﻗ
ﻭﻫﻜَﺬَﺍ ﻓَﻼ ﺑ ﺪ ﻟﻠ ﻤ َﺘ ﺮﺑﻲ ﻣﻦ َﺗ ْﻔ ِﺮﻳ ِﻎ ﻭ ْﻗ
ﺭﺍﺑِﻌﺎ :ﻣﻦ ﺁﻟﻴﺎﺕ ﺍﻟْﻤﺪﺭﺳﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻓﻲ ﺍﻟﺘﱠﺮﺑِﻴﺔ ﺃَﻳﻀًﺎ :ﺍﻟﺮﺣﻠَﺎﺕ؛ ﺑِﺘَﻨﻈﻴﻢِ ﺭِﺣﻠَﺔ ﻋﻤﺮﺓ ،ﺃَﻭ
ﺣﺞﱟ ،ﺃَﻭ ﺯِﻳﺎﺭﺓ ﻟﺒﻌﺾِ ﺍﳌَﺸﺎﻳِﺦِ ﻓﻲ ﻣﺼﺮ ﺃَﻭ ﻏَﻴﺮِﻫﺎ؛ ﻓَﺎﻟﺘﱠﺮﺑِﻴﺔُ ﺃَﺛْﻨﺎﺀ ﺍﻟﺴﻔَﺮِ ﻣﻄْﻠَﺐ ﻟﺘَﻬﺬﻳﺐِ
ﺍﻟﻨﻔُﻮﺱِ ﻭﺇِﺻﻠَﺎﺡِ ﺍﻷَﺧﻠَﺎﻕ ،ﻭﻓﻴﻬﺎ ﻳﻌﻴﺶ ﺍﳌﱰﺑﻲ ﻣﻊ ﺷﻴﺨﻪ ﻣﺪﺓ ﻃﻮﻳﻠﺔ؛ ﻓﲑﻋﺎﻩ ﰲ ﲨﻴﻊ
ﺃﺣﻮﺍﻟﻪ.
١٩
ﺧﺎﻣﺴﺎ :ﻛَﻤﺎ ﺃَﻥ ﻟﻠْﻤﺪﺭﺳﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻓَﺮِﻳﻘًﺎ ﻣﻦ ﻃَﻠَﺒﺔ ﺍﻟْﻌﻠْﻢِ ﺍﳌُﺘَﻤﻴﺰِﻳﻦ ﻟﺘَﺪﺭِﻳﺲِ ﺍﳌَﻨﻬﺞِ ﺍﻟْﻌﻠْﻤﻲ؛
ﻓَﻬﻨﺎﻙَ ﻓَﺮِﻳﻖ ﺁﺧﺮ ﻟﻠﺘﱠﺰﻛﻴﺔ ،ﻣﻦ ﺍﻟﻮﻋﺎﻅ ﻭﺍﳌُﺬَﻛﱢﺮﻳﻦ ﺍﻟﱠﺬﻳﻦ ﻳﺤﺮﻛﻮﻥ ﻗُﻠُﻮﺏ ﺍﻟﻨﺎﺱِ ﰲ ﺍﻟْﺨُﻄَﺐِ
ﻭﺍﻟﺪﺭﻭﺱِ ،ﻭﻫﻨﺎﻙَ ﻓَﺮِﻳﻖ ﺛَﺎﻟﺚ ،ﻭﻫﻮ ﻓَﺮِﻳﻖ ﺍﳌُﺮﺑﲔ ،ﻫﻢ ﻟَﻴﺴﻮﺍ ﺑِﺨُﻄَﺒﺎﺀ ﻭﻟَﺎ ﻣﺬَﻛﱢﺮﻳﻦ؛ ﻭﺇِﻧﱠﻤﺎ ﻫﻢ
ﻓَﺮِﻳﻖ ﻣﺮﺍﺑِﻂٌ ﰲ ﺍﻟْﻤﺴﺎﺟِﺪ ،ﻳﺮﺑﻮﻥ ﻣﻦ ﻳﺄْﻭِﻱ ﺇِﻟَﻴﻬِﻢ ،ﻭﻳﺘﻢ ﺗَﺪﺭِﻳﺒﻬﻢ ﰲ ﺩﻭﺭﺍﺕ ﺧﺎﺻﺔ ﺑِﺎﻟْﻤﺮﺑﲔ؛
ﻟﻴﺴﺘَﻄﻴﻌﻮﺍ ﺗﻨﻔﻴﺬَ ﻣﻨﻬﺞِ ﺍﻟﺘﺰﻛﻴ ﺔ ﺑِﺤﺮﻓﻴﺔ ﻭﺇﺗﻘﺎﻥٍ.
ﺖ ﻋﻴﻨ ﻪ ﰲ
ﺏ ﻟﻠﺘﺰﻛﻴ ﺔ ﺗُﺆﺩﻯ ﻣﻊ ﺍﳌﺮﺑﻲ ﻭﲢ
ﺳﺎﺩﺳﺎ :ﻣﻨﻬ ﺞ ﺍﻟﺘﺰﻛﻴ ﺔ ﻳﺸﺘﻤ ُﻞ ﻋﻠﻰ ﻋﺸﺮ ﺓ ﺃﺑﻮﺍ ٍ
ﺏ ﻗﻠ ﺒ ﻪ ﺣﻼﻭ ﺓ ﻭﻟﺬ ﺓ ﻣﻌﺎﻧﻴﻬﺎ،
ﺍﻟﺒﺪﺍﻳﺔ ،ﻭﻳﺴﺘﻘﻲ ﺍﳌﱰﺑﻲ ﻣﻦ ﻣﺮﺑﻴ ﻪ ﻛﻴﻔﻴ َﺔ ﺃﺩﺍﺋﻬﺎ ﺣﺘﻰ ﻳﺘﺸﺮ
ﻭﻳﺒﺎﺷ ﺮ ﻗﻠ ﺒ ﻪ ﺭﻭﺡ ﺃﺳﺮﺍﺭِﻫﺎ ،ﻭﻳﻈﻞﱠ ﳚﺎﻫﺪ ﰲ ﲢﺼﻴﻞِ ﺃﻋﻠﻰ ﺩﺭﺟﺎﺗﻬﺎ ،ﺛﻢ ﻳﻨﻔﺼﻞَ ﺑﺄﺩﺍﺋﻬﺎ
ﺼﻠَﺎ ﺓ -ﺛﺎﻟﺜًﺎ:
ﻭﺣ ﺪﻩ ،ﻭﺗﻌﻠﻴﻤﻬﺎ ﻏ ﲑﻩ .ﻭﻫﻲ :ﺃﻭ ًﻻ :ﺍﻟﱰﺑﻴﺔ ﺑﺎﻟﻘُﺮﺁﻥ ﺍﻟ َﻜ ِﺮﻳ ﻢ -ﺛﺎﻧﻴﺎ :ﺍﻟﱰﺑﻴﺔ ﺑﺎﻟ
ﺍﻟﱰﺑﻴﺔ ﺑﺎﻟﺬﻛﺮ -ﺭﺍﺑﻌﺎ :ﺍﻟﱰﺑﻴﺔ ﰲ ﺭﻣﻀﺎﻥ -ﺧﺎﻣﺴﺎ :ﺍﻟﱰﺑﻴﺔ ﺑﺎﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ -ﺳﺎﺩﺳﺎ:
ﺍﻟﱰﺑﻴﺔ ﺑﺎﻟﺰﻛﺎﺓ ﻭﺍﻟﺼﺪﻗﺎﺕ -ﺳﺎﺑﻌﺎ :ﺍﻟﱰﺑﻴﺔ ﺑﺎﻟﺪﻋﺎﺀ -ﺛﺎﻣﻨﺎ :ﺍﻟﱰﺑﻴﺔ ﺑﺎﻟﺘﻔﻜﺮ -ﺗﺎﺳﻌﺎ:
ﺍﻟﱰﺑﻴﺔ ﲟﻌﺎﳉﺔ ﺍﻷﻗﺪﺍﺭ -ﻋﺎﺷﺮﺍ :ﺍﻟﱰﺑﻴﺔ ﺑﺎﻷﺧﻼﻕ ،ﻭﺳﻴﺄﺗﻴﻚ ﺗﻔﺼﻴﻞ ﻫﺬﻩ ﺍﻷﺑﻮﺍﺏ ﺑﺎﻟﺸﺮﺡ
ﺍﻟﻮﺍﰲ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺜﺎﻧﻲ ﻣﻦ ﻛﺘﺐ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ.
ﻀ ﻴ ﺔ ﺍﻟ ﱠﺘ ﺮ ِﺑ ﻴ ﺔ ﻟﻠﻮﺻﻮ ِﻝ ﺇِﱃ ﻣ ﺮ ﺣ َﻠ ﺔ
· ﻭ َﻻ ﺑ ﺪ ﻟﻠ ﻤ َﺘ ﺮﺑﻲ َﺃ ﻥ ﻳ ﻤ ﺮ ِﺑ َﺄ ﺭ ﺑ ﻌ َﺔ ﻣﺮﺍﺣﻞ ﻓﻲ َﺃ ْﺛﻨﺎ ﺀ ﺍ ﺟﺘﻴﺎ ِﺯ ﻩ ﻟ َﻘ
ﺍﻟﺘﱠﺰﻛﻴﺔ ﻭﻫﻲ:
ﻢ:
ﻔﻬﹺﻴ
-ﺃﻭﻟﹰﺎ :ﺍﻟ ﺘ ﹾ
ﺇﻥ ﻏﻴﺎﺏ ﺍﻟﻔَﻬﻢِ ﺍﻟﺼﺤﻴﺢِ ﻟﻘَﻮﺍﻋ ﺪ ﺍﻟﺘﱠﺰﻛﻴﺔ ﺟﻌﻠَﻬﺎ ﻓﻲ ﻧُﻔُﻮﺱِ ﻛَﺜﲑ ﻣﻦ ﺍﻟﺸﺒﺎﺏِ ﻣﺸﻜﻠَﺔً ﻭﻋﻘْﺪﺓ
ﺤﻘﻴ ﻘ ﻪ ﰲ ﺍﻟﻮﺍ ﻗ ِﻊ
ﺳﺒِﻴ َﻞ ﻟ َﺘ
ﺳﻠًﺎ ﻟَﺎ
ﺐ ﺣ ﱡﻠﻬﺎ ﻭ ﺟ ﻌ َﻠﻬﺎ ﻓﻲ َﻛﻠَﺎ ِﻡ َﻛ ﺜ ﲑ ﻣ ﻦ ﺍﻟ ﺪﻋﺎ ﺓ َﻛﻠَﺎﻣﺎ ﻣ ﺮ
ﺼ ﻌ
ﻳ
ﺍ َﳌﻌﻴﺶِ.
٢٠
ﻚ ﻟَﺎ ﺑﺪ ﻗَﺒﻞَ ﺍﻟﺸﺮﻭﻉِ ﰲ ﻣﺸﺮﻭﻉِ ﺍﻟﺘﱠﺮﺑِﻴﺔ ﺍﻟﱠﺘﻲ ﺗُﺆﺩﻱ ِﺇﻟَﻰ ﺍﻟ ﱠﺘ ﺰ ﻛ ﻴ ﺔ :ﺃَﻥ ﻳﻔْﻬﻢ ﻃَﺎﻟﺐ ﺍﻟﺮﺑﺎﻧﻴﺔ
ﻭ ﻟ َﺬ ﻟ
ﻛُﻞﱠ ﺷﻲﺀ؛ ﻳﻔْﻬﻢ ﻛُﻞﱠ ﻋﻤﻞٍ ﻭﻛُﻞﱠ ﻛَﻠﻤﺔ ﻭﻛُﻞﱠ ﺗَﺠﺮِﺑﺔ ﻭﻛُﻞﱠ ﺇِﺷﺎﺭﺓ ،ﻟَﺎ ﺑﺪ ﻣﻦ ﺍﻟﺘﱠﻔْﻬِﻴﻢِ ،ﻭﺃَﻥ ﻳﺴﺘَﺴﻠﻢ
ﻀ ﻊ ﻫﺬَﺍ ﺍﻟ َﻔ ﻬ ﻢ ﻟﻠ ﺪﻟﻴ ِﻞ ﻣﻦ
ﺨ َ
ﺐ ﻟﻠ َﻔ ﻬ ِﻢ ﺩﻭ ﻥ َﺃ ﻥ ﻳ َﺘ ﺪ ﺧ َﻞ ﻓﻴ ﻪ ِﺑ ﻔ ْﻜ ِﺮﻩ ،ﻭﻟَﺎ ﺑﺪ ﺑِﺎﻟﻄﱠﺒﻊِ ﺃَﻥ ﻳ ْ
ﺍﻟ ﱠﻄﺎ ﻟ
ﺼ ِﺒ ﺮ.
ﺐ ﺍ ُﳌ ﺒ َﺘﺪﺉَ ،ﻓ ْﻠ ﻴ
ﺠﻠﱠﻰ ﻋ ﻨ ﻪ ﻟﻠ َّﻄﺎ ﻟ ِ
ﺍﻟﻜﺘَﺎﺏِ ﻭﺍﻟﺴﻨﺔ ﺑِﻔَﻬﻢِ ﺍﻟﺴﻠَﻒ؛ ﻭﻟَﻜﻦ ﻏَﺎﻟﺒﺎ ﻳﺤﺘَﺎﺝ ﺃَﻥ ﻳ
ﲔ َﻓﻘَﻂْ؛ ﻭﺇِﻧﱠﻤﺎ ﺃَﻥ ﻳﻔْﻬﻢ ﺍﳌَﻌﻨﻰ ﻭﻳﺘَﻔَﻬﻤﻪ؛ ﻳﻌﻨﻲ ﻳﺘَﺼﻮﺭﻩ ﻛَﺄَﻧﱠﻪ
ﺼ ﺪ ِﺑﺎﻟ ﱠﺘ ْﻔﻬِﻴ ِﻢ ﺍﻟ ﱠﺘ ﻌﻠﻴ ﻢ ﻭﺍﻟ ﱠﺘ ْﻠ ﻘ
ﻭﺃَﻧَﺎ ﻟَﺎ َﺃ ْﻗ
ﺸ ﻌ ﺮ ﺑِﻪ) :ﻧﻜﻮﻥ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍَ ،r ﻓﻴﺬَﻛَﺮﻧَﺎ ﺍﻟْﺠﻨﺔَ ﻭﺍﻟﻨﺎﺭ ﻓ َﻜ َﺄﻧﱠﺎ ﺭ ْﺃ ﻱ ﻋﻴﻦِ(.
ﻳ ﺪ ِﺭ ُﻛ ﻪ ﻭ ﻳ
ﺼﺎ ﻟ ﺢ ﺍ ﱠﻟﺬﻱ ﻳ ﻤﻠَﺄ
ﺇﻥ ﺇِﺷﻜَﺎﻝَ ﻋﺼﺮِﻧَﺎ ﺃَﻥ ﺃَﻛْﺜَﺮ ﺷﺒﺎﺑِﻨﺎ ﻟَﻢ ﻳﺮﻭﺍ ﺍﻟﻘُﺪﻭﺓ ،ﻭ َﻟ ﻢ ﻳ ﻌﺎ ِﻳﺸﻮﺍ ﺍﻟ ﺮ ﺟ َﻞ ﺍﻟ
ﺳ ﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺇِﳚﺎﺩ ﺍﻟﻨﻤﻮﺫَﺝ ﺍﻟﺼﺎﻟﺢ ﻫﺪﻑ ﻻ ﺑﺪ
ﻚ َﻓ ﻤﺤﺎ ﻭ َﻟ ُﺔ ﺍ َﳌ ﺪ ﺭ
ﻧُﻔُﻮﺳﻬﻢ ﺭﻏْﺒﺔً ﻭﺭﻫﺒﺔًَ ،ﻟ َﺬ ﻟ
ﺤﻘﻴ ﻘﻪ.
ﻣﻦ َﺗ
ﻲ ﺑِﻌﻴﻨﻴِﻪ ﻛَﻴﻔﻴﺔَ ﺃَﺩﺍﺀ ﺍﻟﻌﻤﻞِ ،ﻭﻫﺬﻩ ﺳﻨﺔٌ،
ﺸﺔ؛ ﻟ ﻴﺮﻯ ﺍ ُﳌ َﺘ ﺮﺑﻲ ﺍﻟ ﺮ ﺑﺎ ﻧ
ﺖ ﺍﻟ ﱠﺘ ﺮ ِﺑ ﻴ ُﺔ ﺑِﺎ ُﳌ ﻌﺎ ﻳ
ﻭﻣﻦ ﻫﻨﺎ َﻛﺎ َﻧ
ﻗَﺎ َﻝ ﺭﺳﻮ ُﻝ ﺍ) :r ِﺻﻠﱡﻮﺍ ﻛَﻤﺎ ﺭﺃَﻳﺘُﻤﻮﻧﻲ ﺃُﺻﻠﱢﻲ( ،ﻭﻣﻦ ﺑﻌﺪﻩ ﺃَﺗَﻰ ﻋﺜْﻤﺎﻥ ﺑِﻮﺿُﻮﺀ ﻓَﺘَﻮﺿﱠﺄَ ﺃَﻣﺎﻡ
ﺃﺻﺤﺎﺑِﻪ ﻭﻗَﺎﻝ ﺳﻠْﻤﺎﻥ) :ﻋﻠﱠﻤﻨﺎ ﺭﺳﻮﻝُ ﺍُ r ِﻛ ﱠﻞ ﺷﻲﺀ ،ﺣﺘﱠﻰ ﺍ َﳋﺮﺍ ﺀ ﺓ(.
ﻣﻦ ﻫﺬَﺍ ﺍﳌُﻨﻄَﻠَﻖِ ﻓَﻼ ﺑﺪ ﰲ ﺍﻟﺒِﺪﺍﻳﺔ ﺃﻥ ﻳﺘَﻌﻠﱠﻢ ﻃَﺎﻟﺐ ﺍﻟﺘﱠﺮﺑِﻴﺔ ﺍﻟﺮﺑﺎﻧﻲ ﻛَﻴﻒ ﻳﺼﻠﱢﻲ ﻭﻛَﻴﻒ ﻳﺼﻮﻡ
ﻭﻛَﻴﻒ ﻳﻘُﻮﻡ؛ ﺑ ْﻠﻪ ﻛَﻴﻒ ﻳﺨْﻠﺺ ،ﻭﻛَﻴﻒ ﻳﺤﺐ ﻭﻳﻮﺍﻟﻲ ،ﻭﻛﻴﻒ ﻳﻜْﺮﻩ ﻭﻳﻌﺎﺩﻱ ،ﻭﻛَﻴﻒ ﻳﺨَﺎﻑ
ﻭﻳﺮﺟﻮ ..ﺃﻥ ﻳﺮﻯ ﺫَﻟﻚ ﻋﻤﻠﻴﺎ ﻭﻭﺍﻗﻌﻴﺎ ﰲ ﺩﺭﻭﺱٍ ﻣﺮﻛﱠﺰﺓ ،ﻭﺑﺮﺍﻣﺞ ﺗَﺮﺑﻮِﻳﺔ ﺻﺤﻴﺤﺔ،
ﻭﺧﻄُﻮﺍﺕ ﻋﻤﻠﻴﺔ ﻣﺘَﺪﺭﺟﺔ.
-ﺛﺎﻧﻴﺎ :ﺍﻟﺘﻌﻮﻳﺪ:
ﺳ ﺘ ﻤﺮﺍ ﺭ
ﻚ ﻗَﺎ ﻋﺪﺓ ﺗَﺮﺑﻮِﻳﺔٌ ﺃَﺧﻠَﺎ ﻗﻴﺔٌ ﺿَﺮﻭ ِﺭﻳﺔٌ ﻟﺼﻠَﺎ ِﺡ ﺍﻟﻨﻔْﺲِ ﺍ ْﻟﺒﺸﺮِﻳﺔ؛ َﻓﺎﻟ ﱠﺘ ﻌ ﻮ ﺩ ﻭﺍ ْﻟ ﻤﻮﺍ َﻇ ﺒ ُﺔ ﻭﺍﻻ
ﻭ ﺗ ْﻠ
ﺱ ﺍ ْﻟ ِﺒﻨﺎ ﺀ ﻭﺍﻟ ﻮﺻﻮ ِﻝ ﻭﺍ ْﻟ ﺒ ﺮ َﻛ ﺔ ﰲ ﺍ ْﻟ َﺄ ﻋﻤﺎﻝِ ،ﻗَﺎ َﻝ » :rﺃَﺣﺐ ﺍﻟْﻌﻤﻞِ ﺇِﻟَﻰ ﺍ ِﻣﺎ ﺩﺍﻭﻡ ﻋﻠَﻴﻪ
َﺃﺳﺎ
ﺻﺎﺣﺒﻪ ،ﻭﺇِﻥ ﻗَﻞﱠ«.
٢١
َﻗﺎﻟُﻮﺍ) :ﻳﻨﺒﻐﻲ ﻟﻤﻦ ﻛَﺎﻥ ﻟَﻪ ﻭﻇﻴﻔﺔٌ ﻣﻦ ﺍﻟ ﱢﺬﻛْﺮِ ﰲ ﻭﻗْﺖ ﻣﻦ ﻟَﻴﻞٍ ﺃﻭ َﻧﻬﺎ ٍﺭ ،ﺃﻭ ﻋﻘﺐ ﺻﻠَﺎﺓ ،ﺃﻭ
ﺣﺎ َﻟﺔ ﻣﻦ ﺍ ْﻟﺄَﺣﻮﺍ ِﻝ ﻓَﻔَﺎ َﺗﺘْﻪ؛ ﺃَﻥ ﻳﺘَﺪﺍ ﺭﻛَﻬﺎ ،ﻭ ﻳﺄْﺗﻲ ِﺑﻬﺎ ِﺇﺫَﺍ َﲤَﻜﱠﻦ ﻣﻨﻬﺎ ،ﻭﻟَﺎ ﻳﻬﻤﻠُﻬﺎ؛ ﻓَﺈِﻧﱠﻪ ﺇِﺫَﺍ ﺍ ﻋﺘَﺎﺩ
ﺳ ﻬ َﻞ ﻋﻠَﻴﻪ ﺗَﻀْﻴِﻴﻌﻬﺎ ﰲ ﻭﻗْﺘﻬﺎ(.
ﺖِ ،ﻭﺇﺫَﺍ َﺗﺴﺎ ﻫﻞَ ﰲ َﻗﻀَﺎﺋﻬﺎ
ﺍ ْﻟﻤﻠَﺎ َﺯﻣﺔَ ﻋﻠَﻴﻬﺎ َﻟﻢ ﻳﻌﺮِّﺿْﻬﺎ ﻟﻠ ﱠﺘﻔْﻮِﻳ
ﻭ َﺗﺮﺟِﻊ ﺃَﻫﻤﻴﺔُ ﺍﻟ ﱠﺘﺮﺑِﻴﺔ ﺑِﺎﻟ ﻌﺎﺩﺓ ﺇِﻟَﻰ َﺃﻥ ﺣﺴﻦ ﺍ ْﻟﺨُﻠُﻖِ ِﺑﻤﻌﻨﺎﻩ ﺍ ْﻟﻮﺍﺳﻊِ ﻳﺘَﺤﻘﱠﻖ ﻣﻦ ﻭﺟﻬﻴﻦِ:
ﺍ ْﻟﺄ ﻭﻝُ :ﺍﻟ ﱠﻄﺒﻊ ﻭﺍﻟْﻔﻄْﺮﺓ.
ﻭﺍﻟﺜﱠﺎﻧﻲ :ﺍﻟﺘﱠﻌﻮﺩ ﻭﺍﻟْﻤﺠﺎ ﻫﺪﺓ ،ﻭﻟَﻤﺎ َﻛﺎ ﻥ ﺍ ْﻟﺈِﻧْﺴﺎﻥ ﻣﺠﺒﻮ ًﻟﺎ ﻋﻠَﻰ ﺍﻟﺪﻳﻦِ ﻭﺍﻟْﺨُﻠُﻖِ ﺍ ْﻟﻔَﺎﺿﻞِ ﻛَﺎ ﻥ
ﺗَﻌﻮِﻳ ﺪﻩ ﻋﻠَﻴﻪ ﻳﺮﺳﺨُﻪ ﻭ ﻳﺰِﻳ ﺪﻩ.
ﻓَﺎﻟْﻤﻘْﺼﺪ ﰲ ﺍﻟْﻤﺪﺭﺳﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺃَﻥ ﻳﻠْﺰﻡ ﺍﻟْﻤﺘَﺮﺑﻲ ﺍﻟْﺒِﻴﺌَﺔَ ﺍﻟْﺈِﳝﺎﻧﻴﺔَ ﺃَﻃْﻮﻝَ ﻓَﺘْﺮﺓ ﻣﻤﻜﻨﺔ؛ ﻟﻴﺘَﻌﻮﺩ ﺟﻤﻠَﺔً ﻣﻦ
ﺍﻟْﻤﻌﺎﻧﻲ ﺍﻟﱠﺘﻲ ﺗَﻠْﺰﻡ ﺍﻟﺴﺎﺋﺮ ﺇِﻟَﻰ ﺍِ؛ ﻓَﺒِﺎﻟْﻤﻜْﺚ ﰲ ﺍﻟْﺒِﻴﺌَﺔ ﺍﻟْﺈِﳝﺎﻧﻴﺔ ﻣﻊ ﻣﺮﺍﻗَﺒﺔ ﺍﻟﺮﺑﺎﻧﻲ ،ﻭﻣﺘَﺎﺑﻌﺘﻪ ﻭﺃَﻣﺮِﻩ
ﻭﻧَﻬﻴِﻪ ﻭﺇِﻟْﺰﺍﻣﻪ ﺑِﺒﻌﺾِ ﺍْﻷَﻋﻤﺎﻝِ ،ﻭﺍﻣﺘﺤﺎﻥِ ﻓَﻬﻤﻪ ﻟَﻬﺎ؛ ﻳﺘﻢ ﺗَﻌﻮِﻳﺪﻩ ﻋﻠَﻰ ﺗﻠْﻚ ﺍﻟْﺄَﺳﺎﺳﻴﺎﺕ ،ﻭﻣﻨﻬﺎ:
üﺗَﻌﻮﺩ ﺍﻟﺼﻴﺎﻡِ ﻭﺍﻟْﻘﻴﺎﻡِ ﻭﺍﻟﺬﱢﻛْﺮِ ﻭﺍﻟﺼﻤﺖ.
ﺲ ﻋ ﺪ ﻡ ﺍﻟ ﱠﺘ َﻜ ﱡﻠﻒ ،ﻭ ﻋ ﺪ ﻡ ﺍﻟ ﱠﺘ َﻄ ﱡﻠﻊِ ،ﻭ َﺗ ﺮ َﻙ ﺍ ْﻟ ُﻔﻀُﻮﻝِ.
َ üﺗ ﻌ ِﻮﻳ ﺪ ﺍﻟ ﻨ ْﻔ ِ
üﺃَﻥ ﻳﺘَﻌﻮﺩ ﺍﻟﺮﺑﺎﻧﻲ ﺍﻟﺘﱠﺮﻛﻴﺰ ﰲ ﺍﻟْﻌﺒﺎﺩﺍﺕ ،ﻭﺣﻀُﻮﺭ ﺍﻟْﻘَﻠْﺐِ ،ﻭﺃَﻟﱠﺎ ﻳﻨﺸﺊ ﻋﻤﻠًﺎ ﺇِﻟﱠﺎ ﺑِﻨﻴﺔ؛ ﻓَﺘَﺴﺒِﻖ
ﻧ ﻴ ُﺘ ﻪ ﻋ ﻤ َﻠﻪ.
ﺼ ِﺒ ﺮ ﻋ َﻠ ﻴﻪ ،ﻗَﺎ َﻝ َﺗ ﻌﺎﻟَﻰ} :ﻭﻟَﺎ ُﺗ ﺒ ﻄﻠُﻮﺍ َﺃ ﻋ ﻤﺎ َﻟ ُﻜﻢ.{
ﻲ َﺃ ﻥ ﻳِﺘ ﻢ ﻋ ﻤ َﻠﻪ ،ﻭ ﻳ
üﻭﺃَﻥ ﻳﺘَﻌﻮ ﺩ ﺍﻟ ﺮ ﺑﺎ ﻧ
üﻭﺃَﻥ ﻳﺘَﻌﻮﺩ ﺍﻟﺮﺑﺎﻧﻲ ﺷﻴﺌًﺎ ﻣﻦ ﺍﻟْﺒﺬَﺍﺫَﺓ ﻭﺍﻟﺘﱠﻘَﺸﻒ ﻭﺍﻟْﺒﺴﺎﻃَﺔ ﰲ ﺍﳌَﻌﻴﺸﺔ ﺣﺘﱠﻰ ﳜْﺘَﻔﻲ ﻫﻢ
ﺍﻟ ﺪ ْﻧﻴﺎ ﻣ ﻦ َﻗ ْﻠ ِﺒﻪ.
üﻭﻳﺘَﻌﻮﺩ ﺍﻟﺮﺑﺎﻧﻲ ﺍﳉﱢﺪﻳﺔَ ﻭﺍﳉﱡﻨﺪﻳﺔَ ،ﻭﺍﻟﺬﱡﻝﱠ ِﻟﺈﺧﻮﺍﻧﻪ ﻭﺍﻟﺘﱠﻮﺍﺿُﻊ ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﱠﺎﻋﺔَ ،ﻭﺍﻟْﻮﻟَﺎﺀ ﻟﻤﺸﺎﻳِﺨﻪ.
ﺠﻤﻮ ﻋ ﺔ ﻣ ﻦ ﺍ ْﻟ َﺄ ﻋﻤﺎ ِﻝ ﻳﻮﺍﻇﺐ ﻋﻠَﻴﻬﺎ ،ﻭﻳﺘَﺎﺑِﻌﻪ
ﺤﺘَﺎ ﺝ ﰲ ﺍ ْﻟ ِﺒ ﺪﺍﻳ ﺔ َﺃ ﻥ ﻳ ْﻠ ﺰ ﻡ ِﺑ ﻤ
ﻲ ﻳ
ﻭ ﻋﻤﻮﻣﺎَ :ﻓ ِﺈ ﻥ ﺍﻟ ﺮ ﺑﺎ ﻧ
ﺴ ﻬ َﻞ
ﻣﺮﺑﻴﻪ ﻭﺷﻴﺨُﻪ ﰲ ﺍﻟْﺘﺰﺍﻣﻬﺎ ،ﻭﻳﻈَﻞﱡ ﻳﺘَﺎﺑﻊ ﻋﻠَﻴﻬﺎ ﻣﺪﺓ ﰲ ﺑِﻴﺌَﺘﻪ ﺍﻟْﺈِﳝﺎﻧﻴﺔ ﺣﺘﱠﻰ ﻳﺘَﻌﻮﺩ ﻋ َﻠ ﻴﻬﺎ ﻭ ﻳ
ﻋﻠَﻴﻪ ﺇِﺗْﻴﺎﻧُﻬﺎ ﻓَﻠَﺎ ﻳﺘْﺮﻛُﻬﺎ ﺑﻌﺪ ﺫَﻟﻚ؛ ﻭﺣﲔ ﺫَﺍﻙَ ﺗَﺄْﻟَﻔُﻬﺎ ﺍﻟﻨﻔْﺲ ﻭﺗَﻌﺘَﺎﺩﻫﺎ ﻓَﺘُﻘْﺒِﻞُ ﻋﻠَﻴﻬﺎ ﺑِﻨﻬﻢٍ ﻭﻟَﺎ
َﺗ ْﺘ ﺮ ُﻛﻬﺎ.
٢٢
-ﻭﺃَﻳﻀًﺎ ﻟَﺎ ﺑﺪ ﺃَﻥ ﻳﺆﻣﺮ ﺍﻟﺮﺑﺎﻧﻲ ﻭﻳﻨﻬﻰ ،ﻭﻳﺘَﻌﻮﺩ ﻋﻠَﻰ ﻗَﺒﻮﻝ ﺍﻟْﺄَﻣﺮِ ﻭﺍﻟﻨﻬﻲِ؛ ﻓَﺈِﻧﱠﻪ ﰲ ﺍﻟْﺒِﺪﺍ ﻳ ﺔ ﺷﺎ ﱞﻕ
ﻋﻠَﻰ ﺍﻟﻨﻔْﺲِ ،ﻭﺣﲔ ﻳﺘﻢ ﺗَﻌﻮِﻳﺪ ﺍﻟﻨﻔْﺲ ﻋﻠَﻰ ﻗَﺒﻮﻝِ ﺍﻟْﺄَﻭﺍﻣﺮِ ﻭﺍﻟْﺘﺰﺍﻣﻬﺎ ﻭﻋﺪﻡِ ﻣﺨَﺎﻟَﻔَﺘﻬﺎ؛ ﻓَﺈِﻥ ﺫَﻟﻚ
ﻳﻜُﻮﻥ ﺳﺒِﻴﻠًﺎ ﻟﺠﻌﻞِ ﺍﻟﻨﻔْﺲِ ﻟَﻴﻨﺔً ﻣﻄْﻮﺍﻋﺔً ﻣﻨﻘَﺎﺩﺓ ﺳﻠﺴﺔً؛ ﻓَﺘَﺴﻠُﻚ ﺳﺒِﻴﻞَ ﺍﻟْﻮﺻﻮﻝِ ﺑِﺘُﺆﺩﺓ ﻭﻋﺪﻡِ
ﻣﻨﺎ َﺯ ﻋﺔ.
ﺷ ﻴﺌًﺎ ﻭ ﻋ ﻮ ﺩ
ﺕ ﺍ ْﻟ َﺄ ﺧﻠَﺎﻕ؛ َﻓ ِﺈ ﻥ ﻣ ِﻦ ﺍ ﻋﺘَﺎ ﺩ
ﺕ ﺍ ْﻟ َﺄ ﻋﻤﺎﻝِ ،ﻭ َﺛﺒﺎ
-ﻭﺃﻳﻀًﺎ ﺗَﻜْﻤﻦَ ﺃ ﻫ ﻤ ﻴ ُﺔ ﺍﻟ ﱠﺘ ﻌ ِﻮﻳ ﺪ ﰲ َﺛﺒﺎ
ﺖ ِﺇ َﻟ ﻴ ﻪ َﻓ ِﺈ ﱠﻧ ﻪ ﻋﺎ ﺩ ﺓ ﻟَﺎ ﻳ ْﺘ ﺮ ُﻛﻪ ،ﻗَﺎ َﻝ َﺃ ﺣ ﺪ ﻫﻢ :ﻣﺎ ِﺯﻟْﺖ ﺃَﻗُﻮﺩ
ﺳ َﻜ ﻨ
ﺴ ﻪ ِﺑ ﻪ ﻭ
ﺖ َﻧ ْﻔ
ﺴ ﻪ ﻋ َﻠ ﻴ ﻪ ﻓَﺎ ْﻃ ﻤ َﺄﻧ ـ
َﻧ ْﻔ
ﻧَﻔْﺴﻲ ﺇِﻟَﻰ ﺍ ِﻭﻫﻲ ﺗَﺒﻜﻲ ،ﺣﺘﱠﻰ ﺍﻧْﻘَﺎﺩﺕ ﺇِﻟَﻴﻪ ﻭﻫﻲ ﺗَﻀْﺤﻚ ،ﻭﻗَﺎﻝَ ﺁﺧﺮ :ﺟﺎﻫﺪﺕ ﺷﻬﻮﺗﻲ
ﻋﺸﺮِﻳﻦ ﺳﻨﺔً ﺣﺘﱠﻰ ﺻﺎﺭﺕ ﺷﻬﻮﺗﻲ ﺍﻟْﻤﺠﺎﻫﺪﺓ ،ﻭﻫﻜَﺬَﺍ ﻓَﺈِﻥ ﺍﻟﻨﻔْﺲ ﺇِﺫَﺍ ﺍﻋﺘَﺎﺩﺕ ﺍﻟﺸﻲﺀ
ﺠﻬﺎ ﻣ ﻌﺎﻧَﺎ ﺓ ﺍ ْﻟ ﻔ ﻌ ِﻞ ﺃﻭ ﺍﻟ ﱠﺘ ﺮﻙ.
ﺴﻤﺎ ﺣ ﺔ ﻭﻟَﺎ ﻳ ﺰ ﻋ
ﺖ َﻓ ِﺈ ﱠﻧﻬﺎ َﺗ ْﺄﺗﻲ ِﺑ ﻪ ِﺑ
ﻭﺃَﻟﻔَﺘْﻪ ﺍﻃْﻤﺄَﻧـﺖ ﺇِﻟَﻴﻪ ﻭﺳﻜَ ﻨ
ﺐ َﺛﻠَﺎ َﺛﺔ:
ﺳﺎﻟﻴ
ﻚ ِﺑ َﺄ
ﺳ ُﺔ ﺍﻟ ﺮ ﺑﺎ ﻧ ﻴ ُﺔ ﻣ ﺒ ﺪ َﺃ ﺍﻟ ﱠﺘ ﻌ ِﻮﻳﺪ ،ﻭ َﺫ ﻟ
ﻚ ُﻛ ﱢﻠ ﻪ َﺗ ﻌ َﺘ ﻤ ﺪ ﺍ ْﻟ ﻤ ﺪ ﺭ
-ﻟ َﺬ ﻟ
ﺤ ﺮ َﻛ ﺔ ﻭ ﻋ ﺪ ِﻡ ﺍ ْﻟ ﻤﻔَﺎ ﺭ َﻗﺔ.
-١ﻃُﻮﻝُ ﺍﻟْﻤﻜْﺚ ﰲ ﺍﻟْﺒِﻴ َﺌﺔ ﺍﻟْﺈِﳝﺎﻧﻴ ﺔ ﻣ ﻊ ﻗ ﱠﻠ ﺔ ﺍ ْﻟ
ﺴﻠَﺎ ﻡ َﻟﻪ ،ﻭ ﻓ ﻌ ُﻞ ﺍ ْﻟ ﻤ َﺘ ﺮﺑﻲ ﻣﺎ ﻳ ﺆ ﻣ ﺮ ِﺑ ﻪ ﻋﻠَﻰ ﺍ ْﻟ ﻬ ﻴ َﺌ ﺔ ﺍ ْﻟ ﻤ ْﻄﻠُﻮ ﺑﺔ.
ﺳ ﺘ
-٢ﺍﻻ ْﻟ ﺘﺰﺍ ﻡ ِﺑﻄَﺎ ﻋ ﺔ ﺍ ْﻟ ﻤ ﺮﺑﻲ ﻭﺍﻻ
ﻲ َﺛ ﻤ ﺮ َﺗﻬﺎ.
ﺼ ﺒ ﺮ ﻋ َﻠ ﻴﻬﺎ ﺣﺘﱠﻰ ُﺗ ﺆ ﺗ
-٣ﺍﻻ ْﻟ ﺘﺰﺍ ﻡ ِﺑﺎ ْﻟ َﺄ ﻋﻤﺎ ِﻝ ﺍ ْﻟ ِﺈ ﳝﺎ ﻧ ﻴ ﺔ ﺍ ْﻟ ﻤﺪ ﺩ ﺍ ْﻟ ﻤ ْﻄﻠُﻮ ﺑﺔَ ،ﻭﺍﻟ
ﺛﺎﻟﺜﹰﺎ :ﺍﻟﺘﺪﺭﺝ:
ﺨ ﻤﺮِ ﻭﺍﻟﺘﱠﺪﺭﺝ
ﺤ ِﺮﻳ ِﻢ ﺍ ْﻟ َ
ﺸ ﺮ ِﻉ ﺍﻟ ﱠﺘ ﺪ ﺭ ﺝ ﰲ َﺗ
ﺤﻴﺎﺓ؛ َﻓﻜَﺎ ﻥ ﰲ ﺍﻟ
ﺳ ﻨ ٌﺔ ِﺇ َﻟ ِﻬ ﻴ ٌﺔ ﺭ ﺑﺎ ﻧ ﻴ ٌﺔ ﰲ ﺍﻟ ﺪﻳ ِﻦ ﻭﺍ ْﻟ
ﺍﻟ ﱠﺘ ﺪ ﺭ ﺝ
ﺼﻠَﺎﺓ .ﻭﺍﻟ ﺮﺳﻮ ُﻝ rﻟَﻤﺎ ﺃَﺭﺳﻞَ ﻣﻌﺎﺫًﺍ ﺇِﻟَﻰ ﺍﻟْﻴ ﻤ ِﻦ ﻋ ﱠﻠ ﻤ ﻪ
ﺿ ﻴ ﺔ ﺍﻟ
ﺤ ِﺮﻳ ِﻢ ﺍﻟ ﺮﺑﺎ ﻭﺍﻟ ﱠﺘ ﺪﺭ ﺝ ﰲ َﻓ ﺮ
ﰲ َﺗ
ﺍﻟ ﱠﺘ ﺪ ﺭ ﺝ ﰲ ﺍﻟ ﺪ ﻋ ﻮ ﺓ َﻓﻘَﺎ َﻝ َﻟﻪ" :ﻓَﻠْﻴﻜُﻦ ﺃَﻭﻝَ ﻣﺎ ﺗَﺪﻋﻮﻫﻢ ﺇِﻟَ ﻴﻪ ﻋﺒﺎﺩﺓ ﺍﻟﻠﱠﻪ ﻋﺰ ﻭﺟﻞﱠَ ،ﻓ ِﺈﺫَﺍ ﻋ ﺮﻓُﻮﺍ
ﺕ ﻓﻲ ﻳ ﻮ ﻣ ِﻬ ﻢ ﻭ َﻟ ﻴ َﻠ ﺘ ِﻬ ﻢ ،ﻓَﺈِﺫَﺍ ﻓَﻌﻠُﻮﺍ ﻓَﺄَﺧﺒِﺮﻫﻢ ﺃَﻥ
ﺻ َﻠﻮﺍ
ﺲ
ﺽ ﻋ َﻠ ﻴ ِﻬ ﻢ ﺧ ﻤ
ﺍﻟ ﱠﻠ ﻪ َﻓ َﺄ ﺧ ِﺒ ﺮ ﻫ ﻢ َﺃ ﻥ ﺍﻟ ﱠﻠ ﻪ َﻓ ﺮ
ﺽ ﻋ َﻠ ﻴ ِﻬ ﻢ ﺯَﻛَﺎ ﺓ ُﺗ ﺆ ﺧ ُﺬ ﻣ ﻦ َﺃ ْﻏ ﻨ ﻴﺎ ﺋ ِﻬ ﻢ َﻓ ُﺘ ﺮ ﺩ ﻋﻠَﻰ ُﻓ َﻘ ﺮﺍ ﺋ ِﻬ ﻢ ،ﻓَﺈِﺫَﺍ ﺃَﻃَﺎﻋﻮﺍ ﺑِﻬﺎ ﻓَﺨُﺬْ ﻣﻨﻬﻢ
ﺍﻟ ﱠﻠ ﻪ َﻗ ﺪ َﻓ ﺮ
ﻭ َﺗ ﻮ ﱠﻕ َﻛ ﺮﺍ ﺋ ﻢ َﺃ ﻣ ﻮﺍ ﻟ ِﻬ ﻢ".
ﻭﺍﺭﺗﺒﺎﻁُ ﻣﻨﺎﻫﺞِ ﺍﻟﺘﱠﺮﺑِﻴﺔ ﻛُﻠﱢﻬﺎ ﺑِﺎﻟ ﱠﺘ ﺪ ﺭ ِﺝ ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﺿﻮﺍﺑﻂ ﻟﻘﻀﻴﺔ ﺍﻟﺘﺪﺭﺝ ،ﻣﻨﻬﺎ:
ﺤ ﺮﻣﺎﺕ.
ﺾ ﻭﻟَﺎ ﻓﻲ َﺗ ﺮ ﻙ ﺍ ُﳌ
-ﺍﻟ ﱠﺘ ﺪ ﺭ ﺝ ﻓﻲ ﺍﻟ ﻨﻮﺍ ﻓﻞِ؛ ﻟَﺎ ﻓﻲ ِﺇﻗَﺎ ﻣ ﺔ ﺍﻟ َﻔ ﺮﺍ ﺋ ِ
٢٣
-ﻟَﺎ ﻳﻨﺒﻐﻲ ﺃَﻥ ﻳﻜُﻮﻥ ﺍﻟﺘﱠﺪﺭﺝ ﺗُﻜَﺄَﺓ ﻟﻠْﻜَﺴﻞِ ﻭﺍﻟﺘﱠﻮﺍﻧﻲ.
-ﺍﻟ ﱠﺘ ﺪ ﺭ ﺝ ﻳ ﻌ َﺘ ﻤ ﺪ ﻋﻠَﻰ ﺍﻟﺼﺒﺮِ ﺣﺘﱠﻰ ﻳﺘَﻤﻜﱠﻦ ﺍﳌَﻌﻨﻰ ﻣﻦ ﺍﻟﻘَﻠْﺐِ ﺛُﻢ ﻳﻨﺘَﻘﻞَ ﺑِﻪ ﺇِﻟَﻰ ﻣﺎ ﻫﻮ ﺃَﻋﻠَﻰ ﻣﻨﻪ.
ﻂ ِﺑ ﻮ ْﻗﺖ؛ َﻓﻠَﺎ ﻳ ْﺘ ﺮ ُﻙ ﻟ َﺄ ﻫﻮﺍ ﺀ ﺍﻟﻨﺎﺱِ.
ﻀ ِﺒ ٌ
-ﻟ ْﻠ َﺘ ﺪ ﺭ ﺝ ﻣ ﻨ ﻬ ﺞ ﻣ ﻨ َ
-ﻟﻠﺘﱠﺪﺭﺝ ﻣﺮﺍﺣﻞَ ﻣﺤﺪﻭﺩﺓ ،ﻓَﻠَﻪ ﺑِﺪﺍﻳﺔً ﻭﻧﻬﺎﻳﺔً ،ﻭﺑﻴ ﻨ ﻬﻤﺎ ﻣﺮﺍﺣﻞ ﺗُ ْﻘ َﻄ ﻊ ِﺑ ﺮﻭﻳﺔ.
ﺐ ﺍ ْﻟ َﺄ ﺧ َﻄ ﺮ ﰲ ﺍﻟ ﱠﺘ ﺪ ﺭ ِﺝ ﻫ ﻮ
ﺠﺎ ﻧ
ﺤ ﺪ ﺩ ِﺑﺎ ْﻟ ﻤ ﻨ ﻬﺞِ؛ ﻭ َﻟ ﻜ ﻦ ﺍ ْﻟ
-ﻟﻠ ﱠﺘ ﺪ ﺭ ِﺝ ﻓﻲ َﻛ ﻤ ﻴ ﺔ ﺍ ْﻟ َﺄ ﻋﻤﺎ ِﻝ ﻭ َﺃ ْﻧﻮﺍ ﻋﻬﺎ ﻣ
ﺤﺘَﺎ ﺝ ِﺇﻟَﻰ َﻓ ﻬ ٍﻢ ﻭ َﺗ ﺪ ِﺭﻳﺐٍ.
ﻚ ﻳ
ﻲ ﰲ ﺍ ْﻟ ﻤﻌﺎﻧﻲ ﺍ ْﻟ ِﺈ ﳝﺎ ﻧ ﻴ ﺔ ﺍ ْﻟ َﻘ ْﻠ ِﺒ ﻴﺔ ،ﻭ َﺫ ﻟ
ﺍﻟ ﱠﺘ ﺪ ﺭ ﺝ ﻓﻲ ﺍﻟ ﺮ ﻗ ِ
ﻭﻟَﺎ ﺑﺪ ﺃَﻥ ﻧَﻌﻠَﻢ ﺃَﻥ ﺍﻟﺘﱠﺪﺭﺝ ﻓﻲ ﻫﺬﻩ ﺍﻵﻓَﺎﻕ ﺍﻟْﺈِﳝﺎﻧﻴﺔ ﻟَﻪ ﻋﻠَﺎﻣﺎﺕ ﻭﺇِﺷﺎﺭﺍﺕ ﻭﻣﻨﺎﺭﺍﺕ ﻳ ﻌ َﻠ ﻢ ِﺑﻬﺎ
ﺍﻟﺮﺑﺎﻧﻲ ﺃَﻳﻦ ﻫﻮ ﻭﺃَﻳﻦ ﻧَﺰﻝَ.
ﻚ ﻣﺜَﺎ َﻝ ﻫﺬَﺍ ﺍﻟ ﱠﺘ ﺪ ﺭ ﺝ ﻣ ﻊ ﺫ ْﻛ ِﺮ ﻣﻨﺎﺭﺍ ﺗ ﻪ ﺍ ﱠﻟﺘﻲ َﺗ ﺪ ﱡﻝ ﻋﻠَ ﻴﻪ:
üﺧ ْﺬ ِﺇ َﻟ ﻴ
ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ:
ﺐ ﻣﻦ ﺍﻟﺎ ﻫ ﺘﻤﺎ ِﻡ ِﺑﺎﻟ ﺪ ْﻧﻴﺎ ﻭﺍﻟ ﱠﺘ ﻌ ﱡﻠ ِﻖ ِﺑﻤﺎ ﻓﻴﻬﺎ ﻣﻦ ﻣﺎﻝٍ ،ﺃَﻭ ﺭِﻳﺎﺳﺔ ﺃَﻭ ﺻﻮﺭﺓ.
ﺨ ُﻠ ﻮ ﺍﻟ َﻘ ْﻠ
َﺃ ﻥ ﻳ ْ
ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ:
ﺤﺼﻴ ِﻞ ﺍﻟْﻌﺪﺓ ،ﻭﺍﻟﺘﱠﺄَﻫﺐِ ﻟ ْﻠ ُﻘﺪﻭ ِﻡ ﻋﻠَﻰ ﺍﻟ ﱠﻠ ﻪ ﻋ ﺰ
ﺐ ِﺑﺎﻟْﺂ ﺧ ﺮﺓ ،ﻭﺍﻟﺎ ﻫ ﺘﻤﺎ ِﻡ ِﺑﻬﺎ ﻣﻦَ ﺗ
َﺃ ﻥ ﻳ َﺘ ﻌ ﱠﻠ ﻖ ﺍﻟ َﻘ ْﻠ
ﺠ ِﺮ ﻩ.
ﺷ ﲑ َﻓ
ﻚ ﺃَﻭﻝُ ﻓُﺘُﻮﺣﻪ ،ﻭ َﺗﺒﺎ
ﻭﺟﻞﱠ َﻓ َﺬ ﻟ
ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ:
ﺐ ﻟ ﻤ ﻌ ِﺮ َﻓ ﺔ ﻣﺎ ﻳﺮﺿَﻲ ﺭﺑـﻪ ﻋﻨﻪ ﻓَﻴﻔْﻌﻠُﻪ ،ﻭﻳﺘَﻘَﺮﺏِ ﺑ ﻪ ِﺇ َﻟ ﻴﻪ ،ﻭﻣﺎ ﻳﺴﺨﻄُﻪ ﻣﻨﻪ
َﺃ ﻥ ﻳﺘَﺤﺮﻙَ ﺍﻟ َﻘ ْﻠ
ﻓَﻴﺠﺘَﻨﺒﻪ.
ﻋﻼﻣﺎﺕ ﻫﺬﻩ ﺍﳌﺮﺍﺣﻞ ﺍﻟﺜﻼﺛﺔ )ﺍﳌﻨﺎﺭﺓ(:
ﺻ ﺪ ﻕ ِﺇﺭﺍ ﺩ ﺗ ﻪ؛ َﻓ ِﺈ ﻥ ُﻛ ﱠﻞ ﻣﻦ ﺃَﻳﻘَﻦِ ﺑ ﻠﻘَﺎ ﺀ ﺍﻟ ﱠﻠﻪ ،ﻭﺃَﻧﱠﻪ ﺳﺎﺋﻠُﻪ ﻋﻦَ ﻛ ﻠ ﻤ َﺘ ﻴ ِﻦ :ﻣﺎﺫَﺍ ﻛُﻨﺘُﻢ
ﻭﻫﺬَﺍ ﻋﻨﻮﺍﻥ
ﺻ َﻠ ﺔ
ﺳ ﻠﲔ؟ ﻟَﺎ ﺑ ﺪ ﺃَﻥ ﻳﺘَﻨﺒﻪ ﻟﻄَﻠَﺐِ ﻣ ﻌ ِﺮ َﻓ ﺔ ﻣﻌﺒﻮﺩﻩ ،ﻭﺍﻟ ﱠﻄ ِﺮﻳ ِﻖ ﺍ ْﻟﻤﻮ
ﺗَﻌﺒﺪﻭﻥ؟ ﻭﻣﺎﺫَﺍ ﺃَﺟﺒﺘُﻢ ﺍ ْﻟ ﻤ ﺮ
ِﺇ َﻟ ﻴ ﻪ.
٢٤
ﺍﳌﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ:
ﺨ ْﻠ ﻮ ﺓ ﻭﺍﻟْﻮﺣﺪﺓ.
ﺲ ِﺑﺎ ْﻟ َ
ﺏ ﺍ ْﻟ ُﺄ ْﻧ ِ
ﻚ ﻓَﺘَﺢَ ﻟ ﻪ ﺑﺎ
َﻓ ِﺈﺫَﺍ َﺗ ﻤ ﱠﻜ ﻦ ﻓﻲ َﺫ ﻟ
ﺨ ْﻠ ِﻖ.
ﺲ ِﺑﻬﺎ ﻭﻳﺴﺘَﻮﺣﺶ ﻣﻦ ﺍ ْﻟ َ
ﻣﻨﺎﺭﺓ ﻫﺬﻩ ﺍﻟْﻤﺮﺣﻠَﺔَ :ﺃﻧـﻪ ﻳﺄْ َﻧ
ﺍﳌﺮﺣﻠﺔ ﺍﳋﺎﻣﺴﺔ:
ﺚ ﻟَﺎ ﻳﻜَﺎﺩ ﻳﺸﺒﻊ ﻣﻨﻬﺎ.
ﺤ ﻴ
ﺏ ﺣﻠَﺎ ﻭ ﺓ ﺍ ْﻟ ﻌﺒﺎ ﺩ ﺓ ِﺑ
ُﺛ ﻢ ﻳﻔْﺘَﺢَ ﻟ ﻪ ﺑﺎ
ﺨ ﺮ ﺝ ﻣﻨﻬﺎ.
ﺼﻠَﺎ ﺓ ﻣﺜﻼ ،ﻭﺩ ﺃَﻥ ﻟَﺎ ﻳ ْ
ﺚ ﺇِﻧﱠﻪ ﺇِﺫَﺍ ﺩﺧﻞَ ﻓﻲ ﺍﻟ
ﺤ ﻴ
ﻣﻨﺎﺭﺓ ﻫﺬﻩ ﺍﻟْﻤﺮﺣﻠَﺔِ :ﺑ
ﺍﳌﺮﺣﻠﺔ ﺍﻟﺴﺎﺩﺳﺔ:
ﺏ ﺣﻠَﺎ ﻭ ﺓ ﺍﺳﺘﻤﺎﻉِ َﻛﻠَﺎ ِﻡ ﺍﻟ ﱠﻠ ﻪ َﻓﻠَﺎ ﻳﺸﺒﻊ ﻣﻨﻪ.
ُﺛ ﻢ ﻳﻔْﺘَﺢَ ﻟ ﻪ ﺑﺎ
ﺷ ﺪﻳ ﺪ
ﻲ ﺇِﺫَﺍ ﺃُﻋﻄﻲ ﻣﺎ ﻫﻮ
ﺼ ِﺒ
ﻣﻨﺎﺭﺓ ﻫﺬﻩ ﺍﳌَﺮﺣﻠَﺔَ :ﺇِﺫَﺍ ﺳﻤﻌﻪ ﻫ ﺪ َﺃ َﻗ ْﻠ ﺒ ﻪ ِﺑ ﻪ َﻛﻤﺎ ﻳ ﻬ ﺪ ُﺃ ﺍﻟ
ﺤ ﺒ ﺔ َﻟ ﻪ.
ﺍ ْﻟ ﻤ
ﺍﳌﺮﺣﻠﺔ ﺍﻟﺴﺎﺑﻌﺔ:
ﺛُﻢ ﻳﻔْﺘَﺢ ﻟَﻪ ﺑﺎﺏ ﺷﻬﻮﺩ ﻋﻈَﻤﺔ ﺍﻟْﻤﺘَﻜَﻠﱠﻢِ ﺑِﻪ ﻭﺟﻠَﺎﻟﻪ ﻭﻛَﻤﺎﻝِ ﻧُﻌﻮﺗﻪ ﻭﺻﻔَﺎﺗﻪ ﻭﺣﻜْﻤﺘﻪ ،ﻭﻣﻌﺎﻧﻲ ﺧﻄَﺎﺑِﻪ.
ﻲ ﺀ َﻏ ِﲑ
ﺷ
ﺴﺘَﻐْﺮِﻕُ َﻗ ْﻠ ﺒﻪَ ﺗ ﻌﻈﻴ ﻢ ﻣ ْﺬ ﻫﻞٌ؛ َﻓ ﻴ ْﺬ ﻫ ُﻞ َﻗ ْﻠ ﺒ ﻪ ﻋ ﻦ َﺗ ﻌﻈﻴ ِﻢ
ﺚ ﻳ
ﺤ ﻴ
ﻣﻨﺎ ﺭ ﺓ ﻫ ﺬ ﻩ ﺍ َﳌ ﺮ ﺣ َﻠ ﺔِ :ﺑ
ﺍ.ِ
ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻣﻨﺔ:
ﻚ
ﺤﻴﺎ ﺀ ﻣﻦ ﺍﻟ ﱠﻠﻪ ،ﻭﻫﻮ ﺃَﻭﻝُ ﺷﻮﺍﻫﺪ ﺍ ْﻟ ﻤ ﻌ ِﺮ َﻓﺔ ،ﻭﻫﻮ ﻧُﻮﺭ ﻳﻘَﻊ ﻓﻲ ﺍ ْﻟ َﻘ ْﻠﺐِ ،ﻳ ِﺮﻳ ﻪ َﺫ ﻟ
ﺏ ﺍ ْﻟ
ُﺛ ﻢ ﻳﻔْﺘَﺢَ ﻟ ﻪ ﺑﺎ
ﺍﻟﻨﻮ ﺭ ﺃَﻧﱠﻪ ﻭﺍﻗﻒ ﺑﻴﻦ ﻳ ﺪ ﻱ ﺭﺑﻪ ﻋ ﺰ ﻭﺟﻞﱠ ،ﻓَﻴﺴﺘَﺤﻲ ﻣﻨﻪ ﻓﻲ ﺧ َﻠﻮﺍ ﺗﻪ ،ﻭﺟﻠَﻮﺍﺗﻪ.
ﺐ Y؛ َﻓ ِﺈﺫَﺍ ﺍﺳﺘَﻮﻟَﻰ ﻋ َﻠ ﻴ ﻪ ﻫﺬَﺍ ﻏَﻄﱠﻰ ﻋ َﻠ ﻴ ﻪ ﻫﻤﻮ ِﻡ
ﻣﻨﺎﺭﺓ ﻫﺬﻩ ﺍﳌَﺮﺣﻠَﺔ :ﺩﻭﺍ ﻡ ﺍ ْﻟ ﻤﺮﺍ َﻗ ﺒ ﺔ ﻟﻠ ﺮﻗﻴ ِ
ﺍﻟ ﺪ ْﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ.
ﺍﳌﺮﺣﻠﺔ ﺍﻟﺘﺎﺳﻌﺔ:
ﻒ ﺍﻟْﻮﺟﻮﺩ ﺑِﻴﺪ
ﺕ ﺍﻟْﻜَﻮﻧﻴﺔ ﻭ َﺗﺼﺎ ِﺭﻳ
ﺳﺎ ﺋ ﺮ ﺍﻟ ﱠﺘ َﻘ ﱡﻠﺒﺎ
ﺸ ﻬ ﺪ ﺍﻟْﻘَﻴﻮﻣﻴﺔ ،ﻓَﻴﺮﻯ
ﺏ ﺍﻟﺸﻌﻮﺭِ ِﺑ ﻤ
ُﺛ ﻢ ﻳﻔْﺘَﺢَ ﻟ ﻪ ﺑﺎ
ﺴ ﻴ ﺮ ﻩ ﺍ،ُ
ﺨﻠُﻮﻗَﺎﺕ؛ َﻓ ُﻜ ﱡﻞ ﺍ ْﻟﻜَ ﻮ ِﻥ ﻳ
ﻲ ﺀ ﻣ ﻦ ﺍﻟ ـ ﻤ ْ
ﺸ
ﺸ ﻌ ﺮ َﺃﻧـ ـ ﻪ ﻟَﺎ ﻳﻘُﻮﻡ ﺑِﻨﻔْﺴﻪ ،ﻭﻟَﺎ ﺑِ
ﺍ ﺳﺒﺤﺎﻧَﻪ ،ﻭﻳ ـ
٢٥
ﺽ َﺃ ﻥ
ﺕ ﻭﺍ ْﻟ ـ َﺄﺭ
ﺴـﻤﺎﻭﺍ
ﻚ ﺍﻟ
ﺴـ
ﺖ[ِ ] ،ﺇ ﻥ ﺍﻟ ﱠﻠ ـ ﻪ ﻳ ﻤ
ﺴ ـ ﺒ
ﺲ ِﺑ ﻤــﺎ َﻛ
] َﺃ َﻓ ﻤـ ﻦ ﻫ ـ ﻮ َﻗ ـﺎ ﺋ ﻢ ﻋ َﻠــﻰ ُﻛ ـ ﱢﻞ َﻧ ْﻔ ـ ٍ
َﺗ ﺰﻭﻟَﺎ[.
ﺕ ﺩ ﱠﻟ ﻪ ﻋﻠَﻰ
ﺨﻠُﻮﻗَﺎ
ﻲ ﺀ ﻣﻦ ﺍ ْﻟ ﻤ ْ
ﺷ
ﻣﻨﺎﺭﺓ ﻫﺬﻩ ﺍﳌَﺮﺣﻠَﺔَ :ﺃﻥ ﻳﻜﻮﻥ ﻧﻈﺮﻩ ﻓﻜﺮﺍ؛ ﻓﺈِﺫَﺍ ﻭ َﻗ ﻊ ﻧَﻈَﺮﻩ ﻋﻠَﻰ
ﺷﻬﺎ ﺩﺗﻲ ﻟ ﻤ ﻦ
ﺳ ﻤ ﻊ
ﺧﺎ ﻟ ﻘ ﻪ ﻭﺑﺎ ِﺭ ﺋﻪ ،ﻭﺻﻔَﺎﺕَ ﻛ ﻤﺎ ﻟ ﻪ ﻭﻧُﻌﻮﺕ ﺟ َﻠﺎ ﻟﻪَ ،ﻛ َﺄﻧ ـ ﻪ ﻳﻘُﻮ ُﻝ َﻟ ﻪ ِﺑ ﻠﺴﺎ ِﻥ ﺣﺎ ﻟﻪ :ﺍ
ﻲ ﺀ.
ﺷ
ﻲ ﺀ ﺧ َﻠ َﻘ ﻪ؛ َﻓﺄَﻧَﺎ ﺻﻨﻊ ﺍﻟ ﱠﻠ ﻪ ﺍ ﱠﻟﺬﻱ َﺃ ْﺗ َﻘ ﻦ ُﻛ ﱠﻞ
ﺷ
ﺃَﺣﺴﻦُ ﻛ ﱠﻞ
ﺏ ﺍﻟْﻘَـﺒﺾِ ﻭﺍﻟْﺒﺴـﻂ ،ﻓَﻴﻘْـﺒِﺾ ﻋ َﻠﻴـ ﻪ ﺣﺘﱠـﻰ
ﻚ ﻓَﺘَﺢَ ﻟ ﻪ ﺑـﺎ
ﺍﳌﺮﺣﻠﺔ ﺍﻟﻌﺎﺷﺮﺓ :ﺇِﺫَﺍ ﺍﺳﺘَﻤﺮَ ﻟ ﻪ َﺫ ﻟ
ﻂ ﻋ َﻠ ﻴ ﻪ ﺣﺘﱠﻰ ﻳﺮﻯ َﺃﻧـ ـ ﻪ ﻟَـﺎ ﻭﺟـﻮ ﺩ ﻟَـ ﻪ
ﺴ ُ
ﻭ ُﻗ ﻮ ﺗ ﻪ ُﺛ ﻢ ﻳ ﺒ
ﻀ َﻄ ﺮ ﻟﻠ ﱠﺘ ﺒﺮﻱ ﻣ ﻦ ﺣ ﻮ ﻟ ﻪ ﻭ ُﻗ ﻮ ﺗ ﻪ ِﺇ ﱃ ﺣ ﻮ ِﻝ ﺍ ِ
ﻳ ْ
ﻭ ﺭ ﺣ ﻤ ﺘﻪ.
ﻀ ِﻞ ﺍ ِ
ِﺇﻟﱠﺎ ِﺑ َﻔ ْ
ﺏ.
ﻑ ﻓﻲ ﺍ ْﻟﺒﺎ ِ
ﺿ ﺔ ﻭﺍ ْﻟ ﻤﺠﺎ ﻫ ﺪﺓ ،ﻭﻃُﻮﻝِ ﺍ ْﻟ ﻮﻗُﻮ
ﻣﻨﺎﺭﺓ ﻫﺬﻩ ﺍﳌَﺮﺣﻠَﺔ :ﻓ ﻴﻜُﻮﻥ ﺩﻭﻣﺎ ﻓﻲ ﺍﻟ ﺮﻳﺎ َ
-ﺭﺍﺑﻌﺎ :ﺍﻟﹾﻤﺘﺎﺑﻌﺔﹸ:
ﻳﻘُﻮﻡ ﻣﺒﺪﺃُ ﺍﻟﺘﱠﺰﻛﻴﺔ ﰲ ﺍﻟْﻤﺪﺭﺳﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻋﻠَﻰ ﺍﻟﺘﱠﺮﺑﻴﺔ ﺑِﺎﻟْﻤﻌﺎﻳﺸﺔ ،ﻭﻗَﺪ ﻣﺮ ﻣﻌﻨﺎ ﰲ ﺍﻟﺘﱠﻌﻮِﻳﺪ ﺃَﻥ
ﻃُﻮﻝَ ﺍﻟﻠﱡﺒﺚ ﰲ ﺑِﻴﺌَﺔ ﺍﻟﺘﱠﺮﺑِﻴﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻳﻌﻤﻞُ ﻋﻤﻠَﻪ ﰲ ﺍﻟْﻘُﻠُﻮﺏِ ﺑِﺎﻟْﻔﻌﻞِ؛ ﻭﻟَﻜﻦ ﺑﻌﺪ ﻣﻔَﺎﺭَ ﻗ ﺔ ﺍﻟﺮﺑﺎﻧﻲ
ﻟﻬﺬﻩ ﺍﻟْﺒِﻴﺌَﺔ ﻭﻣﺨَﺎﻟَﻄَﺘﻪ ﻟﻠْﺨَﻠْﻖِ ﻓَﻘَﺪ ﻳﺤﺼﻞُ ﻧَﻮﻉ ﻓُﺘُﻮﺭٍ ﺃﻭ ﺫُﺑﻮﻝٍ ﻟﺘﻠْﻚ ﺍﳌﻌﺎﻧﻲ ﰲ ﻗَﻠْﺒِﻪ؛ ﻟﺬَﻟﻚ ﻛَﺎ ﻥ
ﻟَﺎ ﺑ ﺪ ﻣ ﻦ ﻣﺘَﺎ ِﺑ ٍﻊ ﻭﻣﺘَﺎﺑﻌﺔ ﺣﺜﻴﺜَﺔ.
ﻭﺍﳌُﺘَﺎﺑﻌﺔُ ﺳﻨﺔٌ ﺭﺑﺎﻧﻴﺔٌ ﻋﻦ ﺭﺳﻮﻝِ ﺍ ،r ِﻭﻗَﺪ ﺃَﻣﺮﻩ ﺍ ُﺑِﺬَﻟﻚ ﰲ ﻗَﻮﻟﻪ ﺳﺒﺤﺎﻧَﻪ } :ﻭﻟَﺎ َﺗ ﻌ ﺪ
ﻋﻴﻨﺎﻙَ ﻋﻨﻬﻢ{؛ ﻓَﻜَﺎﻥ ﺭﺳﻮﻝُ ﺍ r ِﻳﺘَﺎﺑِﻌﻬﻢ ﻛُﻞﱠ ﺻﺒﺎﺡٍ" :ﻣﻦ ﺃَﺻﺒﺢ ﻣﻨﻜُﻢ ﺍ ْﻟ ﻴ ﻮ ﻡ ﺻﺎﺋﻤﺎ؟
ﻣﻦ ﺗَﺒِﻊ ﻣﻨﻜُﻢ ﺍ ْﻟ ﻴ ﻮ ﻡ ﺟﻨﺎﺯَﺓ؟ ﻣﻦ ﺃَﻃْﻌﻢ ﻣﻨﻜُﻢ ﺍ ْﻟ ﻴ ﻮ ﻡ ﻣﺴﻜﻴﻨﺎ؟ ﻣﻦ ﻋﺎﺩ ﻣﻨﻜُﻢ ﺍ ْﻟ ﻴ ﻮ ﻡ ﻣ ِﺮﻳﻀًﺎ؟".
ﺸ َﻐﺎ ﻟ ﻪ ِﺑﺎﻟ ﺮﻕﱢَ ،ﻓﻘَﺎ َﻝ َﻟ ﻪ
ﻒ ﻋ ﻦ ﺑ ﺪ ٍﺭ ﻭﺃُ ﺣ ﺪ ﻟﺎ ْﻧ
ﺨ ﱠﻠ
ﲔ َﺗ َ
ﻲ tﺣ
ﺳ
ﺴ ْﻠﻤﺎ ﻥ ﺍ ْﻟﻔَﺎ ِﺭ
-ﻭﰲ ﻣﺘَﺎﺑﻌﺘﻪ r ﻟ
ﻲ ﺭﺳﻮﻝُ ﺍِ r ِﺑ ﻤ ْﺜ ِﻞ ﺑﻴﻀَﺔ ﺍﻟﺪﺟﺎﺟﺔ ﻣﻦ ﺫَﻫﺐٍ ﻣﻦ
ﺳ ْﻠﻤﺎ ﻥ"؛ ﻓﻜﺎ َﺗﺐَ ،ﻓ ُﺄ ﺗ
ﺐ ﻳﺎ
" :rﻛَﺎ ﺗ
ﺖ َﻟﻪ ،ﻓَﻘَﺎﻝَ " :ﺧ ْﺬ ﻫ ﺬ ﻩ
ﻲ ﺍ ْﻟ ﻤﻜَﺎ َﺗﺐ؟" ﻗَﺎ َﻝَ :ﻓ ﺪﻋﻴ
ﺳ
ﺑﻌﺾِ ﺍ ْﻟﻤﻐَﺎﺯِﻱ ،ﻓَﻘَﺎﻝَ" :ﻣﺎ ﻓَﻌﻞَ ﺍ ْﻟﻔَﺎ ِﺭ
ﺳ ْﻠﻤﺎ ﻥ".
ﻚ ﻳﺎ
َﻓ َﺄ ﺩ ِﺑﻬﺎ ﻣﺎ ﻋ َﻠ ﻴ
٢٦
-ﻭﰲ ﻣﺘَﺎﺑﻌﺘﻪ r ﳌُﻌﺎﺫ ﺑﻦِ ﺟﺒﻞٍ " :tﻛَﻴﻒ ﺃَﺻﺒﺤﺖ؟ ...ﺇِﻥ ﻟﻜُﻞﱢ ﻗَﻮﻝٍ ﺣﻘﻴﻘَﺔً".
ﻭ ﻫ ﺬ ﻩ ﻣﺘَﺎ ﺑ ﻌ ٌﺔ ِﺇ ﳝﺎ ﻧ ﻴ ٌﺔ ﻣ ِﻬ ﻤﺔٌ.
ﻚ ﻟ ُﺄﻣﻮ ٍﺭ:
ﺳ ﺔ ﺍﻟ ﺮ ﺑﺎ ﻧ ﻴ ﺔ ﻭ َﺫ ﻟ
ﺤﺘَﺎ ﺝ ِﺇﻟَﻰ ﺍ ُﳌﺘَﺎ ﺑ ﻌ ﺔ ﰲ ﺍ َﳌ ﺪ ﺭ
ﺤ ﻦ َﻧ
ﻭ َﻧ
ﺳ ِﺮﻳ ﻌﺔٌ؛ ﺇِﻧﱠﻤﺎ
ﺴ َﺘ ﻤ ﺮﺓ ،ﻟَﺎ ﻳ ْﻜﻔﻲ ﻓﻴﻬﺎ َﺗ ﻮﺟِﻴ ﻪ ﻋﺎ ِﺑ ﺮ ﻣ ﻦ ﺍ ُﳌ ﺮﺑﻲ ﺃﻭ ﻣﻠَﺎ ﺣ َﻈ ٌﺔ
َ -١ﺃ ﻥ ﺍﻟ ﱠﺘ ﺮ ِﺑ ﻴ َﺔ ﻋ ﻤ ﻠ ﻴ ًﺔ ﻣ
ﻳﺤﺘَﺎﺝ ﺇِﻟَﻰ ﺍﳌُﺘَﺎﺑﻌﺔ ﻭﺍﻟﺘﱠﻮﺟِﻴﻪ ﺍﳌُﺴﺘَﻤﺮ ﻟﻴﺜْﺒﺖ ﻭﻳﺴﺘَﻘﺮ.
-٢ﺃَﻥ ﺍﻟْﻤﺘَﺮﺑﻲ ﻧَﻔْﺲ ﺑﺸﺮِﻳﺔٌ ﻭﻟَﻴﺲ ﺁﻟَﺔً ﺗَﻀْﻐَﻂُ ﻋﻠَﻰ ﺃَﺯْﺭﺍﺭﻫﺎ ﻣﺮﺓ ،ﺛَﻢ ﺗَﺘْﺮﻛُﻬﺎ ﻭﺗَﻨﺼﺮِﻑ ﺇَﻟﻰ
ﻏَﻴﺮِﻫﺎ ،ﻓَﺘَﻈَﻞﱡ ﻋﻠَﻰ ﻣﺎ ﺗَﺮﻛْﺘَﻬﺎ ﻋﻠَﻴﻪ؛ ﺑﻞْ ﻫﻲ ﻧَﻔْﺲ ﺑﺸﺮِﻳﺔٌ ﺩﺍﺋﻤﺔُ ﺍﻟﺘﱠﻘَﻠﱡﺐِ ،ﻣﺘَﻌﺪﺩﺓ ﺍﳌَﻄَﺎ ﻟﺐِ،
ﻣ َﺘ ﻌ ﺪ ﺩﺓ ﺍﻻ ﱢﺗﺠﺎﻫﺎﺕ ،ﻭ ُﻛﻞﱡ ﺗَﻘَﻠﱡﺐٍ ،ﻭﻛُﻞﱡ ﻣﻄْﻠَﺐٍ ،ﻭﻛُﻞﱡ ﺍﺗﱢﺠﺎﻩ ،ﰲ ﺣﺎﺟﺔ ﺇِﻟَﻰ ﺗَﻮﺟِﻴﻪ .ﻓَﺎﻟْﻌﺠِﻴﻨﺔُ
ﻁ
ﺍﻟْﺒﺸﺮِﻳﺔُ ﻋﺠِﻴﻨﺔٌ ﻋﺼﻴﺔٌ ﺗَﺤﺘَﺎﺝ ﺇِﻟَﻰ ﻣﺘَﺎﺑﻌﺔ ﺩﺍﺋﻤﺎ ،ﻭﻟَﻴﺲ ﻳﻜْﻔﻲ ﺃَﻥ ﺗَﻀَﻌﻬﺎ ﰲ ﻗَﺎﻟَﺒِﻬﺎ ﺍﳌَﻀْﺒﻮ
ﻣﺮﺓ ﻓَﺘُﻀْﺒﻂَ ﺇِﻟَﻰ ﺍﻟْﺄَﺑﺪ؛ ﺑﻞْ ﺩﻭﺍﻡ ﻭﺿْﻌﻬﺎ ﺩﺍﺧﻞَ ﺫَﻟﻚ ﺍﻟْﻘَﺎﻟَﺐِ ،ﻭﻣﺘَﺎﺑﻌﺔُ ﺃَﻥ ﻟَﺎ ﺗَﻔْﻠﺖ ﻣﻨﻪ ،ﺃﻭ
ﺗَﺘَﻐَﻴﺮ ﻋﻠَﻴﻪ.
ﻋ ﺰ ﻭ ﺟﻞﱠ :ﻓﺘَﻦ
ﻑ ﻋ ﻦ ﺩﻳ ِﻦ ﺍ ِ
ﺼﻮﺍ ِﺭ
ﻲ ﰲ ﻫﺬَﺍ ﺍﻟ ﺰﻣﺎ ِﻥ َﺗﻴﺎﺭﺍ ﻣ ﻦ ﺍ ْﻟ ﻔ َﺘ ِﻦ ﻭﺍﻟ
ﺏ ﺍﻟ ﺮ ﺑﺎ ﻧ
-٣ﻳﻮﺍ ِﺟ ﻪ ﺍﻟﺸﺎ
ﺍﻟﺸﺒﻬﺎﺕ ﺍﻟﱠﺘﻲ ﺗُﺸﻜﱢﻜُﻪ ﰲ ﺩﻳﻨﻪ ﻭﻋﻘﻴﺪﺗﻪ ،ﻭﻓﺘَﻦ ﺍﻟﺸﻬﻮﺍﺕ ﺍﻟْﻤﺤﺮﻣﺔ ﺍﻟﱠﺘﻲ ﺗَﻘُﻮﺩﻩ ﺇِﻟَﻰ ﻧَﺎﺭِﻫﺎ ﻭﻟَﺄْﻭﺍﺋﻬﺎ.
ﻓَﺎﻟْﻌﻤﻠﻴﺔُ ﻃَﺮﺩﻳﺔٌ :ﻛُﻠﱠﻤﺎ ﻛَﺜُﺮﺕ ﺍﻟْﻔﺘَﻦ ﻭﺍﻧْﺘَﺸﺮﺕ ﺍﻟْﻤﻨﻜَﺮﺍﺕ ﻋﻈُﻢ ﺩﻭﺭ ﺍﻟْﻤﺘَﺎﺑﻌﺔ ،ﻭﻛَﺎﻥ ﺍﻻﻫﺘﻤﺎﻡ ﺑِﻬﺎ
ﺼ ِﺒ ﺢ ﺍﻟ ﺮ ﺟ ُﻞ ﻣﺆﻣﻨﺎ ﻭﻳﻤﺴﻲ ﻛَﺎ ﻓﺮﺍ ،ﺃَﻭ
ﺁﻛَﺪ ،ﻗَﺎﻝَ " :rﺑﺎﺩﺭﻭﺍ ِﺑﺎ ْﻟ َﺄ ﻋﻤﺎ ِﻝ ﻓﺘَﻨﺎ ﻛَﻘﻄَﻊِ ﺍﻟﻠﱠﻴﻞِ ﺍﻟْﻤﻈْﻠﻢِ ،ﻳ
ﻳ ﻤﺴﻲ ﻣﺆﻣﻨﺎ ﻭﻳﺼﺒِﺢ ﻛَﺎ ﻓﺮﺍ ،ﻳﺒِﻴﻊ ﺩﻳﻨﻪ ﺑِﻌﺮﺽٍ ﻣﻦ ﺍﻟﺪﻧْﻴﺎ"؛ ﻓَﻠَﺎ ﺑﺪ ﻣﻦ ﺍﻟْﻤﺘَﺎﺑﻌﺔ ﺍﻟﺪﺍﺋﻤﺔ.
ﻚ ﻟ ُﺄﻣﻮ ٍﺭ:
üﻭﻣﻦ ﻫﻨﺎ ﺗَﻜْﻤﻦ ﺃَﻫﻤﻴﺔُ ﺍﻟْﻤﺘَﺎﺑﻌﺔ ﺍﻟْﺤﺜﻴﺜَﺔ ﺍﻟﺪﺍﺋﻤﺔ ﺍﻟْﺠﺎﺩﺓ ﰲ ﺍﻟْﻤﺪﺭﺳﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ،ﻭﺫَ ﻟ
- ١ﺍﻟﺜﱠﺒﺎﺕ ﻭﻋﺪﻡ ﺍﻟﻨﻜُﻮﺹِ ﻋﻦ ﺍﻟﻄﱠﺮِﻳﻖِ ﻣﻦ ﻗ ﺒﻞِ ﺍﻟْﻤﺘَﺮﺑﲔ.
ﻁ
ﺴ َﺘ ﻤﺮ؛ ﻭ ﻣ ﻌ ِﺮ َﻓ ﺔ ﻧﻘَﺎ
- ٢ﺍﺳﺘﻤﺮﺍﺭ ﺧﻂﱢ ﺍﻟﺼﻌﻮﺩ ﻭﺍﻟ ﱠﺘ ﺮﻗﱢﻲ ﻟ ْﻠ ﻤ َﺘ ﺮﺑﻲ؛ َﻟ َﺄ ﱠﻧ ﻪ ِﺑﺎ ْﻟ ﻤﺘَﺎ ﺑ ﻌ ﺔ ﻭﺍﻟ ﱠﺘ ْﻘ ِﻮﻳ ِﻢ ﺍ ْﻟ ﻤ
ﺍﻟﻀﱠﻌﻒ ﻭﻣﻌﺎﻟَﺠﺘﻬﺎ ،ﻭﻧﻘَﺎﻁ ﺍﻟْﻘُﻮﺓ ﻭﺗَﻌﺰِﻳﺰِﻫﺎ؛ ﻳﺘَﺮﻗﱠﻰ ﺍﻟﺮﺑﺎﻧﻲ ﰲ ﻛَﻨﻒ ﺍﻟْﻤﺘَﺎﺑﻌﺔ.
- ٣ﺗَﻌﻤﻴﻖ ﺭﻭﺡ ﺍﳊُﺐ ﰲ ﺍ ،ِﻭ َﺗ ﻌ ِﺰﻳ ﺰ ﺍﻟ ﱢﺜ َﻘ ﺔ ﺑ ﻴ ﻦ ﺍ ْﻟ ﻤ ﺮﺑﻲ ﻭﺍ ْﻟ ﻤ َﺘﺮﺑﻲ َﺃ ﻥ ﻣ ﺮ ﺑ ﻴ ﻪ ﻣ ﻬ َﺘ ﻢ ِﺑ ﻪ ﻣﺘَﺎ ِﺑ ﻊ َﻟﻪ،
ﺕ َﻟﻪ ،ﻭ َﺗ ﻨﻔﻴ ﺬ َﺗ ﻮﺟِﻴﻬﺎ ﺗﻪ.
ﺻ ﺪ ﺭ ﻩ ﻟﻠﺘﱠ َﻠﻘﱢﻲ ﻣ ﻨﻪ ،ﻭﺍ ْﻟ ِﺈ ْﻧﺼﺎ
ﺸ ﺮ ﺡ
ﻚ ﻳ
ﻭ َﺫ ﻟ
٢٧
– ٤ﺗَﺪﺭِﻳﺐ ﺍﻟْﻤﺘَﺮﺑﻲ ﺃَﻥ ﻳﻘُﻮﻡ ﺑِﻨﻔْﺴﻪ ﺑِﻌﻤﻠﻴﺔ ﺍﻟْﻤﺘَﺎﺑﻌﺔ ﺍﻟﺬﱠﺍﺗﻴﺔ ﺑﺪﻟًﺎ ﻣﻦ ﺍﻟْﻤﺮﺑﻲ؛ ﻭﻟَﻜﻦ ﻟَﺎ ﻳﻤﻜﻦ ﺃَﻥ
ﻳﺴﺘَﻐْﻨﻲ ﺍﻟْﺄَﻣﺮ ﻋﻦ ﺍﻟْﻤﺘَﺎﺑﻌﺔ ﻣﻦ ﺍﻟْﻤﺮﺑﻲ؛ ﻭﺇِﻧﱠﻤﺎ ﺗُﻮﻟَﺪ ﻣﺒﺎﺩﺭﺓ ﺫَﺍﺗﻴﺔٌ ﻟﻠْﻤﺘَﺮﺑﻲ ﺑِﺄَﻥ ﻳﺘَﺎﺑِﻊ ﻧَﻔْﺴﻪ ﺑِﻨﻔْﺴﻪ.
ﺼﻴﺔ ﺍﻟْﻤﺘَﺮﺑﻲ؛ ﻭﺫَﻟﻚ ﺑِﺪﻭﺍﻡِ ﺍﻟﺘﱠﻮﺟِﻴﻪ ،ﻭﺇِﺻﻠَﺎﺡِ ﺍ ْﻟﺄَﺧﻄَﺎﺀ ،ﻭﺍﻟﺘﱠﻨﺒِﻴﻪ ﻋﻠَﻰ ﺟﻮﺍﻧﺐِ
ﺨ
ﺷ ْ
ﺻ ْﻘ ُﻞ
-٤
ﺼ ﻴ ﺔ ﺍﻟ ﺮ ﺑﺎ ﻧ ﻴ ﺔ ﺍ ْﻟ ﻤ َﺘﻜَﺎ ﻣ َﻠ ﺔ.
ﺨ
ﺸ ْ
ﺼ َﻞ ِﺇﻟَﻰ ﺍﻟ
ﺚ ﺍ ْﻟ ﻤ َﺜﺎ ﻟﻴﺎﺕ ،ﺣﺘﱠﻰ ﻳ
ﺤ ﺬ ﺍ ْﻟ ِﻬ ﻤﺔ ،ﻭ ﺑ
ﺷ
ﺍ ْﻟ ُﻘﺼﻮﺭِ ،ﻭ
ﻂ ﻭ ُﺃﺻﻮ ٍﻝ ﻭ ﺣﺪﻭﺩ؛ َﻓ ﻤ ﻨﻬﺎ:
ﺿﻮﺍ ِﺑ َ
üﻭ َﻟ ﻜ ﻦ ﻟَﺎ ﺑ ﺪ ﻟ ﻬ ﺬ ﻩ ﺍ ْﻟ ﻤﺘَﺎ ﺑ ﻌ ﺔ ﻣ ﻦ َ
-١ﺃَﻥ ﻳﺼﺎﺣﺐ ﻫﺬﻩ ﺍﻟْﻤﺘَﺎﺑﻌﺔَ ﺷﻌﻮﺭ ﺍﻟﺮﺣﻤﺔ ﻭﺍﻟﻠﱢﲔ ﻭﺍﻟﺮﻓْﻖِ ﻭﺣﺐ ﺍﻟْﺈِﺻﻠَﺎﺡِ ﻣﻦ ﺍﻟْﻤﺮﺑﻲ ﻭﺍﻟْﻤﺘَﺮﺑﻲ.
ﻟَﻴﺲ ﻣﻌﻨﻰ ﺍﻟْﻤﺘَﺎﺑﻌﺔ ﻭﺍﻟﺘﱠﻮﺟِﻴﻪ ﺍﻟْﻤﺴﺘَﻤﺮ ﺍﻟْﻤﺤﺎﺳﺒﺔَ ﻋﻠَﻰ ﻛُﻞﱢ ﻫﻔْﻮﺓ؛ ﻓَﻘَﺪ ﻳﺘَﻐَﺎﺿَﻰ -٢
ﺼ ﺒﺮِ.
ﺴﻬﺎ ِﺑﺎﻟ
ﻲ ﺗَ ﻨﻔﻲ َﻧ ْﻔ
ﺕ ﻟ ﻌ ْﻠ ﻤ ﻪ َﺃ ﻥ ﺍﻟ ﺰ ﻣ ﻦ ﺟ ﺰ ﺀ ﻣ ﻦ ﺍ ْﻟ ﻌﻠَﺎﺝِ؛ َﻓ ِﻬ
ﺾ ﺍ ْﻟ ﻬ َﻔﻮﺍ
ﺍ ْﻟ ﻤ ﺮﺑﻲ َﺃ ﺣ ﻴﺎﻧًﺎ ﻋ ﻦ ﺑ ﻌ ِ
-٣ﺃَﻥ ﺍﻟْﻤﺘَﺎﺑﻌﺔَ ﻟَﻴﺴﺖ ﺧﺎﺻﺔً ﺑِﺎﻟْﻤﺒﺘَﺪﺋﲔ ﻭﺣﺪﻫﻢ؛ ﺑﻞْ ﺗَﺸﻤﻞُ ﺍﻟْﺠﻤﻴﻊ؛ ﻟﺄَﻥ ﺟﻤﻴﻊ ﺍﻟﺮﺑﺎﻧﻴﲔ ﻫﻢ ﺭﺃْﺱ
ﺍﻟْﻤﺎﻝِ ﺍﻟﱠﺬﻱ ﻳﺤﺘَﺎﺝ ﺇِﻟَﻰ ﻣﺤﺎﻓَﻈَﺔ ﻭﺳﻌﻲٍ ﰲ ﺗَﻄْﻮِﻳﺮِﻩ؛ ﻓَﺎﻟْﻤﺘَﺎﺑﻌﺔُ ﻳﺤﺘَﺎﺟﻬﺎ ﺍﻟْﺠﻤﻴﻊ ﻟَﻴﺲ ﻟَﻬﺎ ﻣﺪﺓ ﻣﻌﻴﻨﺔٌ،
ﺃﻭ ﻭﻗْﺖ ﻣﺤﺪﺩ ،ﺃﻭ ﺃَﺷﺨَﺎﺹ ﻣﻌﻴﻨﻮﻥ؛ ﺑﻞْ ﻣﺘَﺎﺑﻌﺔُ ﺍﻟﻜُﻞﱢ ،ﻭﺑِﺼﻔَﺔ ﺩﺍﺋﻤﺔ؛ ﺫَﻟﻚ ﻫﻮ ﺍﻟﻀَﻤﺎﻥ.
-٤ﺗَﺠﻨﺐ ﺍﻟْﺨَﻠْﻂُ ﺑﻴﻦ ﻣﻌﻨﻰ ﺍﻟْﻤﺘَﺎﺑﻌﺔ ﻭﺍﻟْﺄُﺧﻮﺓ؛ ﻓَﻴﺠِﺐ ﺍﻟﺘﱠﻔْﺮِﻳﻖ ﺑﻴﻦ ﺣﺎﻝِ ﺍﻟْﺄُﺧﻮﺓ ﻭﺍﻟْﺤﺐ ﰲ ﺍ،ِ
ﻭﺑﻴﻦ ﺣﺎﻝِ ﺍﻟﺘﱠﺮﺑِﻴﺔ ﻭﺍﻟﺘﱠﻌﻠﻴﻢِ ﻭﺍﻟﺘﱠﻮﺟِﻴﻪ؛ ﻓَﻘَﺪ ﻳﺤﺘَﺎﺝ ﺣﺎﻝَ ﺍﻟﺘﱠﺮﺑِﻴﺔ ﺇِﻟَﻰ ﺷﻲﺀ ﻣﻦ ﺍﻟﺸﺪﺓ ﺣﺎﻝَ ﺍﻟﺘﱠﻮﺟِﻴﻪ.
-٥ﺍﻟﺘﱠﺮﺑِﻴﺔُ ﺑِﺎﻟْﻤﺘَﺎﺑﻌﺔ ﺗَﺘﱠﺠِﻪ ﺩﻭﻣﺎ ﺇِﻟَﻰ ﺇِﺻﻠَﺎﺡِ ﺍﻟْﻘُﻠُﻮﺏِ ﻭﺗَﻨﻘﻴﺔ ﺍﻟﺴﺮﺍﺋﺮِ؛ ﻓَﺼﻠَﺎﺡ ﺍﻟْﺒﺎﻃﻦِ ﻫﻮ ﺍﻟْﺄَﺳﺎﺱ؛
ﺻﻠَﺎﺡِ.
ﺃَﻣﺎ ﺍﻟﺘﱠﻌﺎﻣﻞُ ﻭﺇِﺟﺮﺍﺀ ﺍﻟْﺄَﺣﻜَﺎﻡ ﻓَﻌﻠَﻰ ﺍﻟﻈﱠﻮﺍﻫﺮِ؛ ﻓَﻠَﻴﺲ ﻛُﻞﱡ ﺗَﻮﺟِﻴﻪ ﺍﺗﱢﻬﺎﻣﺎ ،ﻭﺇِﻧﱠﻤﺎ ﻫﻮ ﻟﻠْﺈِ
ﺳ ﺔ ﺍﻟ ﺮ ﺑﺎ ﻧ ﻴ ﺔ َﺗﻜُﻮ ﻥ َﻛﺎﻟْﺂﺗﻲ:
ﲔ ﰲ ﺍ ْﻟ ﻤ ﺪ ﺭ · ﻭ ﻣﺘَﺎ ﺑ ﻌ ُﺔ ﺍ ْﻟ ﻤ َﺘ ﺮ ﺑ
-١ﻣﺘَﺎﺑﻌﺔُ ﺃَﺣﻮﺍﻟﻬِﻢ ﻭﺃَﺣﻮﺍﻝِ ﻗُﻠُﻮﺑِﻬِﻢ ﻣﻊ ﺍ.
ﺳﻠُﻮ ﻛ ِﻬ ﻢ ﻭ َﺗﻌﺎ ﻣ ﻠ ِﻬ ﻢ ﻭ َﺃ ْﻟﻔَﺎ ﻇ ِﻬﻢ.
ﻲﻭ -٢ﻣﺘَﺎ ﺑ ﻌ ُﺔ ﻣ ْﻈ ﻬ ِﺮ ﻫ ﻢ ﺍ ْﻟﺨَﺎ ِﺭ ِﺟ
ﺐ َﺫ ﻟﻚ. ﺳ ﺒ ِ
ﺏ ﻭﺍﻟ ﱠﺘ ْﺄ ﺧ ﲑ ﻭ -٣ﻣﺘَﺎ ﺑ ﻌ ُﺔ ﺍ ْﻟ ﻐﻴﺎ ِ
-٤ﻣﺘَﺎﺑﻌﺔُ ﺍﻟْﻤﻮﻫﻮﺏِ ﻭﺍﻟْﻤﺘَﻤﻴﺰِ ﻭﺍﻟﺴﻌﻲ ﺇِﻟَﻰ ﺗَﻄْﻮِﻳﺮِﻩ.
-٥ﻣﺘَﺎﺑﻌﺔُ ﺍﻟْﻤﻘَﺼﺮِ ﻭﺍﻟﺴﻌﻲ ﰲ ﺇِﺻﻠَﺎﺣﻪ ﻭﺗَﻘْﻮِﳝِﻪ.
ﺕ ﻭ َﺗ ﻮﺟِﻴ ﻬﻬﺎ ﻭﺍﻻ ْﻧ ﺘﻔَﺎ ﻉ ِﺑﻬﺎ. ﺏ ﺍﻟﻄﱠﺎﻗَﺎ ﺻﺤﺎ ِ -٦ﻣﺘَﺎ ﺑ ﻌ ُﺔ َﺃ
ﺠ ﺘﻬﺎ.
ﺿ ِﻦ ﻭﺍ ْﻟ ﺒﺮﺍ ﻣ ِﺞ ﻭ ﻣﺪﻯ َﺗ ْﺄ ﺛ ﲑﻫﺎ ﻋ َﻠ ﻴ ِﻬﻢ ،ﻭ َﺛ ﻤ ﺮ ﺗﻬﺎ ﻭ َﻧﺘﻴ -٧ﻣﺘَﺎ ﺑ ﻌ ُﺔ ﺍ ْﻟ ﻤﺤﺎ
٢٨
ﺏ ﻭ ِﺑﻤﺎ ُﻛ ﻨ ُﺘ ﻢ َﺗ ﺪ ﺭﺳﻮ ﻥ{.
ﲔ ِﺑﻤﺎ ُﻛ ﻨ ُﺘ ﻢ ُﺗ ﻌ ﱢﻠﻤﻮ ﻥ ﺍ ْﻟ ﻜﺘَﺎ
ﺗَﻌﺎﱃُ } :ﻛﻮﻧُﻮﺍ ﺭ ﺑﺎ ﻧ ﻴ
ﻗﺎ َﻝ ﺍ ُ
ﺱ ﺭﺿﻲ ﺍ ﻋﻨﻬﻤﺎ" :ﺍﻟﺮﺑﺎﻧﻲ :ﻫﻮ ﺍﻟﱠﺬﻱ ﻳﺄْﺧﺬُ ﺍﻟﻨﺎﺱ ﺑِﺼﻐَﺎ ِﺭ ﺍ ْﻟﻌﻠ ِﻢ َﻗ ﺒ َﻞ ﻛﺒﺎ ِﺭﻩ."
ﻗَﺎﻝَ ﺍﺑ ﻦ ﻋﺒﺎ ٍ
٢٩
ﻄﺤﺎ ﹺﻭﻳﺔ :ﺣﻔْﻈًﺎ ﻭﺗَﻠْﻘﻴﻨﺎ ﻭﺷﺮﺣﺎ ﻣﺒﺴﻄًﺎ: ﻌﻘﻴﺪﺓ ﺍﻟ ﱠ ﻣﺘﻦ ﺍﻟ ﻌﻘﻴﺪﺓﹸ : -١ﺍﻟ
ﻳ ﻌ َﺘ ﻤ ﺪ ﺗَﺪﺭِﻳﺲ ﺍﻟْﻌﻘﻴﺪﺓ ﰲ ﺍﳌَﺪﺭﺳﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻋﻠَﻰ ﻣﺒﺪﺀ ﺍﻟ ﱠﺘ ﺰ ﻛ ﻴ ﺔ ِﺑﺎﻟ ﱠﺘ ﻮﺣﻴﺪَ ،ﻗﺎﻝَ ﺗَﻌﺎﻟَﻰ:
ﲔ ﺍ ﱠﻟ ﺬﻳ ﻦ ﻟَﺎ ﻳ ﺆﺗُﻮ ﻥ ﺍﻟ ﺰﻛَﺎ ﺓ{ ،ﻳﻌﲏ :ﻻ ﻳﺰﻛﱡﻮﻥ ﺃَﻧْﻔُﺴﻬﻢ ﺑِﺎﻟﺘﱠﻮﺣﻴﺪ .ﻭﻣﻨﻬﺠﻨﺎ ﺸ ِﺮ ﻛ
} ﻭ ﻭ ﻳ ٌﻞ ﻟ ْﻠ ﻤ
ﻳﺘَﺒﻨﻰ ﻗَﻀﻴﺔَ ﺗَﺒﺴﻴﻂ ﺍﻟﻌﻘﻴﺪﺓ ،ﻣﻊ ﻋﺪﻡِ ﺍﻟﺘﱠﻮﺳﻊِ ﻓﻲ ﺍﻟ ﺮ ﺩ ﻋﻠَﻰ ﺍ ُﳌﺨَﺎ ﻟﻒ؛ ﺑﻞ ﺗﻠﻘﲔ ﺍﳊﻖ ﻭﺍﻟ ﱠﺘ ﺮﻛﻴ ﺰ
ﻋﻠَﻰ ﺗﻮﺳﻴﻊ ﺁﻓﺎ ﻕ ﺍﻟ ﻌﻘﻴ ﺪ ﺓ ﻓﻲ ﺗﺄﺛﲑﻫﺎ ﻋﻠﻰ ﺍﻟﻨﻔُﻮﺱِ ﻭﺍﻟﺴﻠُﻮﻙ ،ﻭﻣﻮﺍﺟﻬﺔُ ﺍﻟﺸﺮﻛﻴﺎﺕ ﺍﻟﻌﺼﺮِﻳﺔ؛
ﻀﺎﺀ ﻭﺍﻟﻘَﺪﺭِ.
ﻀ ﻴ ﺔ ﺍﻟ َﻘ َ
ﺠ ُﺔ َﻗ
ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻟﻨﻔْﺲِ ،ﻭﺗَﺄْﻟﻴﻪ ﺍﻟﺸﻬﻮﺍﺕ ،ﻭﺷﺮﻙ ﺍﳊﺎﻛﻤﻴﺔ ﻭﻣﻌﺎ َﻟ
ﳊﻨﺒﻠﻲ:
ﻔﻘﹾﻪ ﺍ ﹶ
ﻌﻤﺪﺓ «ﻓﻲ ﺍﻟ
ﺪ ﺓ ﺷﺮﺡ ﺍﻟ
ﻌ
ﻛﺘﺎﺏ» ﺍﻟ
ﻔﻘﹾﻪ :
-٢ﺍﻟ
ﺣﻴﻨﻤﺎ ﻳﻌﺘَﻤﺪ ﻣﻨﻬﺞ ﺍﳌَﺪﺭﺳﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺍﻟﺘﱠﺰﻛﻴﺔَ ﻣﺒﺪﺃً ﻋﺎﻣﺎ؛ ﻓَﺈِﻧﱠﻪ ﰲ ﺗَﺪﺭِﻳﺲِ ﺍﻟﻔﻘْﻪ ﻻ ﺑﺪ ﻣﻦ
ﺍﻟﺘﱠﺮﻛﻴﺰِ ﰲ ﺍﻟﺒِﺪﺍﻳﺔ ﻋﻠَﻰ ﺣﺴﻦِ ﺍﻟﻨﻴﺔ ﰲ ﺍﻟﺘﱠﻌﺒﺪ ﺑِﺎﻟﺪﻟﻴﻞِ؛ ﻭﻟﻜﻦ ﻟﺪﺭﺍﺳﺔ ﺍﻟﻔﻘْﻪ ﻋﻦ ﻃَﺮِﻳﻖِ
ﺐ -ﻭﻫﻲ ﺍﻟ ﱠﻄﺮِﻳﻘَﺔُ ﺍﳌُﻌﺘَﻤﺪﺓ ﻟَﺪﻯ ﺟﻤﻴﻊِ ﺍﻟﻔُﻘَﻬﺎﺀ ﻣﻦ ﺍﻟﺴﻠَﻒ -ﻳﻨﺒﻐﻲ ﺃَﻥ ﻧُﺆﻛﱢﺪ ﺃَﻥ ﺍ َﳌﺬَﺍ ﻫ ِ
ﺍﳌَﻘْﺼﺪ ﻫﻮ :ﺃَﻥ ﻧَﻔْﻬﻢ ﺍﻟﻔﻘْﻪ ،ﻻ ﺃَﻥ ﻧُﻠَﻘﱠﻨﻪ ﻭﻧَﺪﺭﺳﻪ ﻭﻧَﺘَﺒﺎﻫﻰ ﻭﻧُﻨﺎﻇﺮ ﻭﻧُﻮﺍﻟﻲ ﻭﻧُﻌﺎﺩﻱ ﻋﻠَﻰ
ﺍﳌَﺴﺎﺋﻞِ؛ ﻟﺬَﻟﻚ ﻓَﺈِﻥ ﺩﺭﺍﺳﺔ ﻛﺘَﺎﺏِ ﺍﻟﻌﺪﺓ ﰲ ﺣﺪﻭﺩ ﻛﺘَﺎﺏِ ﺍﻟﻌﺪﺓ ،ﻭﻟَﻴﺲ ﺍﳌَﻘْﺼﻮﺩ ﺍﻟﻔﻘْﻪ ﺍﳌُﻘَﺎﺭﻥ
ﻭﻣﻨﺎﻗَﺸﺔَ ﺍﻷَﺩﻟﱠﺔ؛ ﻭﺫَﻟﻚ ﻟﻴﻔْﻬﻢ ﺍﻟﻄﱠﺎﻟﺐ ﺍﳌُﺒﺘَﺪﺉ ﻣﻌﻨﻰ ﻛُﻞﱢ ﻛَﻠﻤﺔ ﻭﻛُﻞﱢ ﺣﺮﻑ ﻭﻛُﻞﱢ ﺟﺰﺋﻴﺔ ﻭﻛُﻞﱢ
ﺼ ٍﻞ ﻭ ُﻛ ﱢﻞ ﻛﺘَﺎﺏٍ؛ ﻓَﺎ َﳌ ْﻘﺼﻮ ﺩ َﺃﻥ ﻳﻌﻄَﻰ ﻣﻔْﺘَﺎﺡ ﺍﻟﻔﻘْﻪ ﻗَﺒﻞَ ﺃَﻥ ﻳﻨﻄَﻠﻖ؛ ﻭﻟﺬَﻟﻚ ﻋﻠَﻰ ﺏ ﻭ ُﻛ ﱢﻞ َﻓ ﺑﺎ ٍ
ﺼ ِﺒ ﺮﺍ ﻋﻠَﻰ ﻫﺬَﺍ ﺍﻟﻜﺘَﺎﺏِ ﺣﺘﱠﻰ ﻳﺘﻤﺎ ،ﻭﻟَﺎ ﻳﻨﺒِﻐﻲ ﺃَﻥ ﻲ َﺃ ﻥ ﻳ ﺐ ﺍﻟ ﺮ ﺑﺎ ﻧ
ﻲ ﻭﺍﻟ ﱠﻄﺎ ﻟ ِ
ﺱ ﺍﻟ ﺮ ﺑﺎ ﻧ
ﺍ ُﳌ ﺪ ﺭ ِ
ﻧَﺴﺘَﺰِﻳﺪ ﻋﻠَﻰ ﺍﻟﻜﺘَﺎﺏِ ﻣﻦ ﻏَﻴﺮِﻩ؛ ﺑﻞْ ﺍﻻ ْﻛ ﺘﻔَﺎ ﺀ ِﺑ ﻪ ﻟﻠﺘﻌ ﱡﻠ ِﻢ ﻻ ﻟﻠ ﱠﺘﻌﺒﺪ؛ ﻓَﺈِﻥ ﻟﻠﺘﱠﻌﺒﺪ ﺷﺄﻧًﺎ ﺁﺧﺮ ،ﻭﻫﻮ
ﺍﺗﱢﺒﺎﻉ ﺍﻟﺪﻟﻴﻞِ ﺍﻟﺮﺍﺟِﺢِ ﺑِﻔَﻬﻢِ ﺍﻟﺴﻠَﻒ.
ﺪﺓ، ﻌﻘﻴ ﺍﻟﺘﻔﹾﺴِﲑ :ﺍﺑﻦ ﻛﹶﺜﲑﹴ )ﺃﹶﺻﻞﹲ( ،ﻭﺍﳊﹶﺎﺷﻴﺔﹸ ﻣﻦ» ﺃﹶﺿﻮﺍﺀِ ﺍﻟﺒﻴﺎﻥ «ﰲ ﺍﻟ -١
ﻭﺍﻟﻘﹸﺮﻃﹸﺒﹺﻲ ﰲ ﺍﻟﻔﻘﹾﻪ ﻭﺍﻟﻠﱡﻐﺔ :ﺍﻟﻘُﺮﺁﻥ ﻭﻣﺎ ﺃَﺩﺭﺍﻙَ ﻣﺎ ﺍﻟﻘُﺮﺁﻥ !ﻭﺍﻟﺘﱠﻔْﺴﲑ ﻭﺧﻄُﻮﺭﺓ ﺍﻟﺘﱠﻔْﺴﲑ!
ﺳ ﺔ ﻛَﺎﻧَﺖ ﺑِﺪﺍﻳﺔُ ﺍﻟﺘﱠﺮﺑِﻴﺔ ﻣﻦ ﺍﻟﺮﺳﻮﻝِ rﻟﻠﺼﺤﺎﺑﺔ ﺑِﺎﻟْﻘُﺮﺁﻥِ ﻭﺣﺪﻩ؛ ﻭﻟﺬَﻟﻚَ ﻓ ِﺈ ﻥ ﺧﻄﱠﺔَ ﺍ َﳌ ﺪ ﺭ
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ﻲ ﺍﻟ ﱠﺘ ﺪ ﺑﺮِ ،ﻭ َﺗ ﻌﻤﻴ ﻢ ﺍ َﳌ ﻌﺎﻧﻲ ،ﻭﺇِﺳﻘَﺎﻁُ ﺍﳌَﻌﺎﻧﻲ ﻋﻠَﻰ ﺍﻟﻮﺍﻗﻊِ ،ﻭﻭﺧﺰ ﺍﻟﻘُﻠُﻮﺏِ
ﺴ ﲑ ﻫ
ﺍﻟ ﺮ ﺑﺎ ﻧ ﻴ ﺔ ﰲ ﺍﻟ ﱠﺘ ْﻔ
ﻆ
ﺳﺔ " :ﺣ ْﻔ ٌ ﻟﺘُﻔﻴﻖ ﻭﺗَﻔﻲﺀ ﺇِﻟَﻰ ﻛَﻼﻡِ ﺍِ؛ ﻓَﺘُﺤﺒﻪ ﻭﺗَﺸﺘَﺎﻕَ ﺇِﻟَﻴﻪ ،ﻭﻣﻘْﺼﻮﺩ ﺍﻟﺘﱠﻔْﺴﲑ ﰲ ﺍﳌَﺪ ﺭ
ﺑِﻔَﻬﻢٍ"؛ ﻓَﺎﳌَﻄْﻠَﺐ ﺣﻔْﻆُ ﺍﻟْﻘُﺮﺁﻥِ ﻭَ ﻓﻬﻤﻪ.
ﲑﺓ:"
ﺴ
ﻛﺘﺎﺏ »ﻣﺪﺭﺳﺔﹸ ﺍﻟ
ﻄ ﺮﺓﹸ :
ﻌ
ﺴﲑ ﹸﺓ ﺍﻟ
ﺍﻟ -٣
r ﻫﻲ ﺣﻴﺎﺗَﻨﺎ ،ﻭﻫﻲ ﺍﳌﺜﻞ ﺍﻷﻋﻠﻰ ﻟﻠﺮﺑﺎﻧﻲ ﻓَﻠﺬﻟَﻚ ﻧَﺪﺭﺱ ﺍﻟﺴﲑﺓ ﻭﻧَﺤﻦ ﻧَﺘَﻤﺜﱠﻞُ ﺳ ﲑ ﺓ ﺭﺳﻮ ِﻝ ﺍ ِ
ﺃَﻧْﻔُﺴﻨﺎ ﺑﻴﻦ ﺍﻟﺼﺤﺎﺑﺔ ،ﺃَﻭ ﻧَﺘَﻤﺜﱠﻞُ ﺭﺳﻮﻝَ ﺍ r ِﺑﻴﻦ ﻇَﻬﺮﺍﻧَﻴﻨﺎ؛ ﻓَﻨﻌﻴﺶ ﺍﻟﺴﲑﺓ ﻭﺗَﻌﻴﺶ ﻓﻴﻨﺎ ﻭﺑِﻨﺎ.
ﺣﻴﺔ«:
ﺏ »ﻣﺬﹶﺍﻗﹶﺎﺕ ﺭﻭ
ﻛﺘﺎ
ﻛ ﻴﺔﹸ :
ﺍﻟ ﺘ ﺰ -٤
ﺍﻟﺘﱠﺰﻛﻴﺔُ ﺳﺮ ﻫﺬﻩ ﺍﳌَﺪﺭﺳﺔ ﻭﺭﻭﺣﻬﺎ ﻭﻫﺪﻑ ﺃَﻫﺪﺍﻓﻬﺎ؛ ﻟﺬَﻟﻚ ﻓَﺎﻟ ﻌ ﻤ ُﻞ ﻋ َﻠ ﻴﻬﺎ ،ﻭ َﺗ ﻌ َﺘ ﻤ ﺪ ﻋﻠَﻰ
ﺑﺮﺍﻣﺞ ﻣﺘَﻌﺎﺩﻟَﺔ ﰲ ﺍﻟﻔَﻬﻢِ ﻭﺍﻟﺪﺭﺍﺳﺔ ﻭﺍﻟﻌﺒﺎﺩﺓ ،ﺗَﺴﲑ ﰲ ﺧﻄُﻮﻁ ﻣﺘَﻮﺍﺯِﻳﺔ .ﻭﻛﺘَﺎﺏ ﺍﳌَﺬَﺍﻗَﺎﺕ
ﻋﺸﺮﻭﻥ ﺭﻛﻴﺰﺓ ﻣﻦ ﺭﻛَﺎﺋﺰِ ﺍﻷَﻋﻤﺎﻝِ ﺍﻟﻘَﻠْﺒِﻴﺔ ،ﺗُﺪﺭﺱ ﺑِﺄَﻧَﺎﺓ ﻭﺭﻭِﻳﺔ ،ﻭﻳﺘَﻌﺒﺪ ﺑِﻜﻞﱟ ﻣﻨﻬﺎ ﻗَﺒﻞَ ﺍﻻﻧْﺘﻘَﺎﻝِ
ﺼﺤﻴﺢ. ﲔ ﻋ ْﻠ ﻢ ﻭ ﻋﺒﺎ ﺩ ﺓ ﻭ ﻣﺘَﺎ ﺑ ﻌ ٌﺔ ﻭ َﺗ
ﺴ ﻨ َﺘ
ﻲ ﻋﻠَﻰ ﻣﺪﺍ ِﺭ ﺍﻟ
ِﺇﻟَﻰ َﻏ ﻴ ِﺮﻫﺎ؛ َﻓ ِﻬ
ﻱ« :ﻳﻌﺘَﻤﺪ ﻫﺬَﺍ ﺍﻟﻌﻠْﻢ ﺃَﻳﻀًﺎ ﻋﻠَﻰ ﻮ ﻋ ﹺﺪ ﻪ ﺍﻟ ﻘ ﻔ ﹾ -٥ﺃﹸﺻﻮﻝﹸ ﺍﻟﺪﻋﻮﺓ :ﻛﺘﺎﺏ »ﺃﹸﺻﻮﻝﹸ ﺍﻟ
ﺍﻟﺘﱠﺄﺻﻴﻞِ ﺍﻟﺮﺑﺎﻧﻲ ﻟﻠﺪﻋﻮﺓ ﺍﻟﺮﺑﺎﻧﻴﺔ ،ﻭﻟَﻴﺲ ﻣﺠﺮﺩ ﺍﻟﻜَﻠَﺎﻡِ ﻋﻠَﻰ ﺍﻷُﺻﻮﻝِ ﺍﻟﻌﻠْﻤﻴﺔ ﺃَﻭِ ﺍﻟﻔﻜْﺮِﻳﺔ ﻟﻬﺬﻩ ﺍﻟﺪﻋﻮﺓ.
ﲔ -ﺭﺣﻤﻪ ﺍﷲُ:
ﻤ
ﻋ ﹶﺜ ﻴ
ﻦ
ﻝ« ﻟﺎ ﺑ ﹺ
ﻷﺻﻮ ﹺ
ﻢﺍ ُ
ﻋ ﹾﻠ ﹺ
ﻦ
ﻣ
ﻛﺘﺎﺏ »ﺍﻷُﺻﻮﻝﹸ
ﻘﻪ :
ﻝ ﺍﻟﻔ ﹾ
-٦ﹸﺃﺻﻮ ﹸ
ﻭﺍﳌَﻘْﺼﻮﺩ ﻣﻦ ﺃُﺻﻮﻝِ ﺍﻟﻔﻘْﻪ ﻟَﻴﺲ ﺍﻟﻌﻠْﻢ ﺍﻷَﻛَﺎﺩﳝِﻲ؛ ﺑﻞْ ﺃَﻥ ﻳﻜُﻮﻥ ﺍﻟﺮﺑﺎﻧﻲ ﻋﻠَﻰ ﻋﻠْﻢٍ ﺑِﻤﻌﻨﻰ ﺍﻟْﻔَﺮﺽِ
ﻭﺍﻟْﻮﺍﺟِﺐِ ،ﻭﺍﻟﺘﱠﻔْﺮِﻳﻖِ ﺑﻴﻦ ﺍﳌَﻨﺪﻭﺏِ ﻭﺍﻟﺮﻛْﻦِ ،ﻭﻏَﻴﺮِ ﺫَﻟﻚ ﻣﻦ ﻣﻌﺎﻧﻲ ﺍﻟْﺄُﺻﻮﻝِ ﻟﺘَﻘُﻮﻡ ﻋﺒﺎﺩﺗُﻪ ﻋﻠَﻰ ﻋﻠْﻢٍ.
ﺡ ﺭﻣﻮ ﹺﺯﻫﺎ:
ﺷ ﺮ ﹺ
ﻣ ﺘ ﹺﻨﻬﺎ ﻭ
ﻆ
ﻔ
ﺤ ﹾ
-٧ﻣﺼﻄﹶﻠﹶﺢ ﺍﳊﹶﺪﻳﺚ :ﻛﺘﺎﺏ »ﺍﻟﹾﺒﻴﻘﹸﻮﻧﹺﻴﺔ« ﹺﺑ
)ﺍﻋﻠَﻢ ﺃَﻥ ﺁﻧَﻒ ﺍﻟْﻌﻠُﻮﻡِ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻣﻔْﺘَﺎﺣﻬﺎ ،ﻭﻣﺸﻜَﺎﺓ ﺍﻟْﺄَﺩﻟﱠﺔ ﺍﻟﺴﻤﻌﻴﺔ ﻭﻣﺼﺒﺎﺣﻬﺎ ،ﻭﻋﻤﺪﺓ
ﺍﳌَﻨﺎﻫﺞِ ﺍﻟْﻔﻘْﻬِﻴﺔ ﻭﺭﺃْﺳﻬﺎ ،ﻭﻣﺒﻨﻰ ﺷﺮﺍﺋﻊِ ﺍﻹِﺳﻠَﺎﻡِ ﻭﺃَﺳﺎﺳﻬﺎ ،ﻭﻗَﺎﻋﺪﺓ ﺟﻤﻴﻊِ ﺍﻟْﻌﻘَﺎﺋﺪ ﺩﻗﱢﻬﺎ
ﻂ ﺣﺎ ِﺭﻫﺎ ﻭ َﻗ ﺪ ِﺭﻫﺎ؛ ﻫ ﻮ ﺤ ﱠﺕ ﻭ ﻣ ﺐ ﻣﺪﺍ ِﺭﻫﺎ ،ﻭ ﻣ ﺮ َﻛ ﺰ ﺍ ُﳌﻌﺎ ﻣﻠَﺎ ﺕ ﻭ ُﻗ ْﻄ ﺳﻤﺎ ﺀ ﺍﻟ ﻌﺒﺎﺩﺍ ﻭﺟِﻠﱢﻬﺎ ،ﻭ
ﺤ ﺪﻳﺚ.( ﻋ ْﻠ ﻢ ﺍ ْﻟ
ﺚ :ﻫﻮ ﺍﻟﺘﱠﻌﺒﺪ ﻟﻠﻪ ﺗَﻌﺎﻟَﻰ ﺑِﺎﳌَﻘْﺒﻮﻝِ ﻣﻦ ﺍﻟْﺄَﺧﺒﺎﺭِ ﻭ َﺗ ﺮ ﻙ ﺤ ﺪﻳ ﺼ َﻄﻠَﺢ ﺍ ْﻟ
ﻭﺍﳌَﻘْﺼﻮﺩ ﺍﻟﺘﱠﺰﻛَﻮِﻱ ﻣﻦ ﻋ ْﻠ ِﻢ ﻣ
ﺳﺎﻧﻴ ﺪ ﻭﺍ ُﳌﺘُﻮ ِﻥ.
ﺕ ﺍ ْﻟ َﺄ
ﺼ َﻄ َﻠﺤﺎ ﻚ ِﺑﺎﻟ ﱠﺘ ْﻔ ِﺮﻳ ِﻖ ﺑ ﻴ ﻦ َﺃ ْﻧﻮﺍ ِﻉ ﺍ َﳊ ﺪﻳﺚ ،ﻭ َﻓ ﻬ ِﻢ ﻣ
ﺍ َﳌ ﺮﺩﻭﺩ؛ ﻭ َﺫ ﻟ
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