345 Statements Tahawia Manuscript of The Creed (See The End) by Hafeez of Hadith, Tahawi (b.229 d.321)

ِ ِ ِ ِ ْ ِ َ ‫﴿ﻟﻴﺲ‬
﴾‫اﻟﺒﺼﲑ‬
ُ َ ‫اﻟﺴﻤﻴﻊ‬
(١١ :‫)اﻟﺸﻮرى‬
ُ ‫وﻫﻮ ﱠ‬ َ ُ َ ‫ﳾء‬ ٌ ْ َ ‫ﻛﻤﺜﻠﻪ‬ َ َْ
ِ ِ ِ َ ‫إﻟﻪ‬ ِ ِ
﴾‫اﻟﻌﻠﻴﻢ‬
ُ َ ‫اﳊﻜﻴﻢ‬
(٨٠ :‫)اﻟﺰﺧﺮف‬
ُ َ ‫وﻫﻮ‬ ٌ َ ِ ‫اﻷرض‬
َ ُ َ ‫إﻟﻪ‬ ِ ْ َ ‫وﰲ‬ َ ‫﴿وﻫﻮ ﱠاﻟﺬي ِﰲ ﱠ‬
ٌ َ ِ ‫اﻟﺴﲈء‬ َُ َ
ِ ِ َ َ ‫ﺻﻠﻮا‬ ِ ِ ‫ِﱠ‬
(٥٦ :‫)اﻷﺣﺰاب‬
﴾‫ﺗﺴﻠﻴﲈ‬ ُ ‫ﻋﻠﻴﻪ َ َ ﱢ‬
ً ْ َ ‫وﺳﻠﻤﻮا‬ ْ ‫آﻣﻨُﻮا َ ﱡ‬ َ ‫أﳞﺎ ﱠ‬
َ ‫اﻟﺬﻳﻦ‬ ‫ﻋﲆ اﻟﻨ ِ ﱢ‬
َ ‫ﱠﺒﻲ َﻳﺎ َ ﱡ‬ َ ‫وﻣﻼﺋﻜﺘﻪ ُ َ ﱡ‬
َ َ ‫ﻳﺼﻠﻮن‬ َ ‫﴿إن ﱠ‬
ُ َ َ َ َ ‫اﻟﻠـﻪ‬
(‫ﻣﺠﻤﻊ اﻟﻌﻘﯿﺪة اﻹﺳﻼﻣﯿﺔ )ﻣﻌﺘﻤﺪة‬


 
 




 
 





345 Statements Tahawia Manuscript of the Creed (see the end)
by Hafeez of Hadith, Tahawi (b.229 d.321)

‫ﺧﺎدم اﻟﺤﺪﯾﺚ اﻟﺸﺮﯾﻒ واﻟﺤﺎﻓﻆ ﻋﺒﺪ اﷲ ﺑﻦ اﻟﺼﺪﯾﻖ رﺣﻤﮫ اﷲ ورﺿﻰ ﻋﻨﮫ‬
‫ﻣﺆﻟﻒ ﻣﺠﻤﻊ اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ﻟﻸﺣﺎدﯾﺚ ﻟﻜﻞ اﻟﻤﺘﻮن واﻷﺳﺎﻧﯿﺪ‬
‫أﺑﻮ اﻟﺤﻔﺎظ أﺣﻤﺪ ﺑﻦ اﻟﺪروﯾﺶ‬
‫وﻗﻒ ﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ روح واﻟﺪي وﻣﺸﺎﯾﺨﻲ وأھﻞ ﺑﯿﺘﻲ‬
ٌ‫ ﻋَﻠَﻰ اﻟﻤُﺘﱠﻘِﯿﻦَ ﻓَﻤَﻦ ﺑَﺪﱠﻟَﮫُ ﺑَﻌْﺪَﻣَﺎ ﺳَﻤِﻌَﮫُ ﻓَﺈِﻧﱠﻤَﺎ إِﺛْﻤُﮫُ ﻋَﻠَﻰ اﻟﱠﺬِﯾﻦَ ﯾُﺒَﺪﱢﻟُﻮﻧَﮫُ إِنﱠ اﻟﻠﱠﮫَ ﺳَﻤِﯿﻊٌ ﻋَﻠِﯿﻢ‬‫ﺣَﻘﺎ‬
‫ﻣﻤﻨﻮع ﺣﺬف أو ﺗﻐﯿﯿﺮ ھﺬه اﻟﺼﺤﯿﻔﺔ‬
‫ﻻ ﺗﻨﺲ ﺗﺤﻤﻞ ﻣﺠﺎﻧﺎ‬
‫ﻣﺠﻤﻊ اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ﻟﻸﺣﺎدﯾﺚ ﻟﻜﻞ اﻟﻤﺘﻮن واﻷﺳﺎﻧﯿﺪ‬
‫وﻣﻮﺳﻮﻋﺔ اﻟﺤﺎﻓﻆ ﻋﺒﺪ اﷲ ﺑﻦ اﻟﺼﺪﯾﻖ ﻟﻠﺒﺤﺚ اﻹﺳﻼﻣﻲ اﻟﺸﺎﻣﻞ‬
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(١) ‫( واﻹﺣﺴﺎن‬٥) ‫( واﻹﺳﻼم‬٦) ‫ دﯾﻦ اﷲ اﻟﺸﺎﻣﻞ ﻷرﻛﺎن اﻹﯾﻤﺎن‬:‫اﻹﺳﻼم‬
‫ أي ﺳﻨﺔ اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وآﻟﮫ وﺳﻠﻢ‬:‫اﻟﺴﻨﺔ‬
‫ ﺣﻤﻠ ﺔ دﯾ ﻦ اﻹﺳ ﻼم ﻣ ﻦ اﻟ ﺼﺤﺎﺑﺔ واﻟﺘ ﺎﺑﻌﯿﻦ وﺗ ﺎﺑﻊ اﻟﺘ ﺎﺑﻌﯿﻦ وﻣ ﻦ ﺗ ﺒﻌﮭﻢ ﻣ ﻦ اﻟﻌﻠﻤ ﺎء ورﺛ ﺔ‬:‫اﻟﺠﻤﺎﻋﺔ‬
‫اﻷﻧﺒﯿﺎء‬
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‫اﻟﻠﮭﻢ اﺷﮭﺪ أن ھﺬا إﯾﻤﺎﻧﻨﺎ ﺑﻚ وﺑﻨﺒﯿﻚ ﺗﻔﻀﻼ ﻣﻨﻚ ﻋﻠﻲ وﻋﻠﻰ ﻣﺸﺎﯾﺨﻰ وأھﻠﻰ‬
‫إذا ﺻﺢ ﻣﻨﻚ اﻟﻮد ﻓﺎﻟﻜﻞ ھﯿﻦ ‪ :::‬وﻛﻞ اﻟﺬي ﻓﻮق اﻟﺘﺮاب ﺗﺮاب‬
‫وﻟﯿﺖ اﻟﺬي ﺑﯿﻨﻲ وﺑﯿﻨﻚ ﻋﺎﻣﺮ ‪ :::‬وﺑﯿﻨﻲ وﺑﯿﻦ اﻟﻌﺎﻟﻤﯿﻦ ﺧﺮاب‬
‫اﻟﺤﺎﻓﻆ ﻋﺒﺪ اﷲ اﻟﺼﺪﯾﻖ | أﺣﻤﺪ ﺑﻦ اﻟﺪروﯾﺶ | اﻟﻤﺤﺪث اﻷﻟﺒﺎﻧﻲ‬

‫أﯾﮭﺎ اﻷخ واﻷﺧﺖ‪ :‬اﻟﺴﻼم ﻋﻠﯿﻜﻢ ورﺣﻤﺔ اﷲ وﺑﺮﻛﺎﺗﮫ‬
‫أﻧﺎ أﺧﻮك ﺧﺎدم اﻟﺤﺪﯾﺚ اﻟﺸﺮﯾﻒ واﻟﺤﺎﻓﻆ ﻋﺒﺪ اﷲ ﺑﻦ اﻟﺼﺪﯾﻖ وﻣﺤﺐ أﻋﻤﺎل اﻟﻤﺤﺪث اﻷﻟﺒﺎﻧﻲ اﻟﺤﺪﯾﺜﯿﺔ )ﻻ أﺗﻜﻠﻢ ﻋﻤﺎ ﻟﻢ ﯾﺤﺎﻟﻔﮫ‬
‫اﻟﺼﻮاب ﻓﻰ آراﺋﮫ اﻟﻔﻘﮭﯿﺔ واﺟﺘﮭﺎداﺗﮫ‪ (...‬ﻷن أﻋﻤﺎﻟﮫ اﻟﺤﺪﯾﺜﯿﺔ ھﻲ ﺧﺪﻣﺔ ﻷﺣﺎدﯾﺚ رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وآﻟﮫ وﺳﻠﻢ وﻗﺪ ﻗﺎرﻧﺖ‬
‫ﺑﯿﻦ "ﺻﺤﯿﺢ اﻟﺠﺎﻣﻊ ﻟﻜﻞ ﻣﻨﮭﻤﺎ ﻓﻮﺟﺪت اﻟﻔﺮق ﻓﻰ ‪ ٨٢٦٦‬ﺣﺪﯾﺜﺎ ﻓﻘﻂ ‪ ٣٥‬ﺣﺪﯾﺜﺎ ﻓﺮﺗﺒﺘﮫ أﺑﺠﺪﯾﺎ وﻛﺘﺒﺖ ﻗﺎﺋﻤﺔ اﻟﺘﻌﻘﺒﺎت اﻟﺘﻰ ﻛﺎﻧﺖ ‪١٠٧‬‬
‫ﺗﻌﻘﯿﺒﺎ ﻣﻦ اﻟﺤﺎﻓﻆ ﻟﻤﺎ راﺟﻊ ﺻﺤﯿﺢ وﺿﻌﯿﻒ اﻟﺠﺎﻣﻊ ﺑﺸﯿﻜﺎﻏﻮ ﻋﺎم ‪ (١٩٨١‬وأﺗﺤﺘﮫ ﺑﻤﻮﻗﻌﻨﺎ وﺗﺮﺟﻤﺖ ‪ ١٠٠٠‬ﻣﻨﮭﺎ ﻟﻺﻧﺠﻠﯿﺰﯾﺔ‬
‫ﺛﻢ زدت ﺑﺎﻟﻤﻘﺮاﻧﺔ ﺑﯿﻦ اﻟﺴﻘﺎف وﻣﺤﻤﻮد ﺳﻌﯿﺪ واﻟﺤﺎﻓﻆ أﺣﻤﺪ أﺣﻤﺪ ﺑﻦ اﻟﺼﺪﯾﻖ ﻓﻰ "اﻟﻤﺪاوي ﻟﻌﻠﻞ اﻟﻤﻨﺎوي" ﺑﻤﺴﺎﻋﺪة أﺧﻲ اﻟﺸﯿﺦ‬
‫ﻣﺤﻤﻮد ﺻﻼح وأﺧﺬت ﻛﻞ ھﺬه اﻷﺣﻜﺎم ووﺿﻌﺘﮭﺎ ﻓﻰ ﺟﻤﻊ اﻟﺠﻮاﻣﻊ أو اﻟﺠﺎﻣﻊ اﻟﻜﺒﯿﺮ ﻟﻠﺤﺎﻓﻆ اﻟﺴﯿﻮﻃﻲ رﺣﻤﮭﻢ اﷲ ﺛﻢ ﺿﻤﻤﺖ أﯾﻀﺎ‬
‫ﻛﻞ أﺣﻜﺎم اﻟﺤﻔﺎظ وھﻲ ﻗﺮاﺑﺔ ‪ ٢٥‬أﻟﻒ ﺣﻜﻤﺎ ﻣﻦ ﺣﻮاﻟﻰ ‪ ٣٥‬أﻟﻒ ﺣﺪﯾﺚ ﻓﻰ ﺗﻮﺣﯿﺪي ﻓﻰ ﻛﺘﺎب واﺣﺪ ﻟﻤﺠﻤﻊ اﻟﺰواﺋﺪ ﻟﻠﮭﯿﺜﻤﻲ‬
‫واﻟﻤﻄﺎﻟﺐ اﻟﻌﺎﻟﯿﺔ ﻻﺑﻦ ﺣﺠﺮ واﺧﺘﺼﺎر إﺗﺤﺎف اﻟﺴﺎدة اﻟﻤﮭﺮة ﻟﻠﺒﻮﺻﯿﺮي‬
‫واﻋﻠﻢ أن ﻛﻞ ﻣﻦ ﯾﺘﻜﻠﻢ اﻟﯿﻮم ﻓﻰ اﻟﺤﺪﯾﺚ ﻟﻢ ﯾﺼﻞ ﻟﻤﻌﺸﺎر ﻣﺎ ﻗﺪم اﻟﺤﺎﻓﻆ اﻟﻐﻤﺎري واﻟﻤﺤﺪث اﻷﻟﺒﺎﻧﻲ وأﻧﺎ أﺗﺘﺒﻊ ﻣﺎ ﻟﻢ ﯾﺤﺎﻟﻒ اﻷﻟﺒﺎﻧﻲ‬
‫اﻟﺼﻮاب ﺑﺄدب ﻣﻦ ﺑﺎب رﻓﻊ اﻟﺜﻘﻞ ﻋﻦ ﻇﮭﺮه وﻗﺪ أﻟﻔﺖ "ﺟﺎﻣﻊ أﺣﺎدﯾﺚ اﻟﻨﺒﻲ اﻟﺘﻰ ﺣﻜﻢ ﻋﻠﯿﮭﺎ ﺑﺤﻜﻤﯿﻦ اﻷﻟﺒﺎﻧﻲ" واﻟﺤﻤﺪ ﷲ ﻟﻮ ﺣﻤﻠﺖ‬
‫ﺑﺮﻧﺎﻣﺠﻨﺎ "ﻣﺠﻤﻊ اﻟﻨﺒﻲ – ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ – ﻟﻸﺣﺎدﯾﺚ ﻟﻜﻞ اﻟﻤﺘﻮن واﻷﺳﺎﻧﯿﺪ" ﻟﻔﮭﻤﺖ ﻣﺎ ﻓﺘﺢ اﷲ ﻋﻠﻰ ﺑﺨﺪﻣﺔ اﻟﺤﺪﯾﺚ ﻓﻤﺜﻼ ﻟﻢ‬
‫ﯾﺴﺒﻘﻨﻰ أﺣﺪ ﻓﻰ ﺗﺄﻟﯿﻒ "ﺟﺪول ﺿﺮب اﻟﺠﺮح واﻟﺘﻌﺪﯾﻞ" ﺑﻮﺿﻊ أرﻗﺎم ﺣﺴﺎﺑﯿﺔ ﻟﻨﺤﻮ ‪ ١٠٠٠‬ﻛﻠﻤﺔ اﺳﺘﺨﺪﻣﮭﺎ اﻟﺤﻔﺎظ ﻓﻰ اﻟﺤﻜﻢ ﻋﻠﻰ‬
‫اﻟﻤﺘﻦ واﻟﺴﻨﺪ وأﯾﻀﺎ ﺻﻤﻤﺖ ﻧﻈﺎﻣﺎ ﯾﻀﻊ ﺑﯿﻦ ﯾﺪﯾﻚ ﻛﻞ ﻣﺘﻦ ﻣﻊ راة وﺳﻼﺳﻠﮫ ﺟﻤﯿﻌﺎ ﻣﻦ ﻋﺼﺮ اﻟﺮواﯾﺔ وﻣﺎ ﺑﻌﺪھﺎ ﻓﻰ ﻋﺪة دﻗﺎﺋﻖ ﺑﯿﻦ‬
‫ﯾﺪﯾﻚ ﻣﺮﺗﺒﺎ ﻛﻞ ﻣﺘﻦ ﺣﺴﺐ ﺗﺎرﯾﺦ وﻓﺎة ﺣﺎﻣﻞ اﻟﺤﺪﯾﺚ وأﻟﯿﻚ ﻓﻤﺜﻼ‬
‫‪ .١‬ﺣﺪﯾﺚ ‪ ...) :‬وَإِنﱠ ﻓَﻀْﻞَ ﻋَﺎﺋِﺸَﺔَ ﻋَﻠَﻰ اﻟﻨﱢﺴَﺎءِ ﻛَﻔَﻀْﻞِ اﻟﺜﱠﺮِﯾﺪِ ﻋَﻠَﻰ ﺳَﺎﺋِﺮِ اﻟﻄﱠﻌَﺎمِ( ورد ﻓﻰ ‪ ٨٤‬ﻛﺘﺎب ﻧﺴﺮد ﻟﻚ ﻛﻞ ﻧﺺ وﺳﻠﺴﻠﺔ‬
‫رواﺗﮫ اﻧﻈﺮ )ﻣﺠﻤﻊ اﻷﺣﺎدﯾﺚ( ﺑﻤﺎ ﻓﯿﮭﻢ اﻟﺒﺨﺎري وﻣﺴﻠﻢ ‪.‬أﻧﺒﺄﻧﺎ اﻟﺤﺎﻓﻆ ﻋﺒﺪ اﷲ ﺑﻦ اﻟﺼﺪﯾﻖ ﺑﺴﻨﺪه ﻟﻠﺒﺨﺎري ﻗﺎل ﺣَﺪﱠﺛَﻨَﺎ ﯾَﺤْﯿَﻰ ﺑْﻦُ‬
‫ﺟَﻌْﻔَﺮٍ ﺣَﺪﱠﺛَﻨَﺎ وَﻛِﯿﻊٌ ﻋَﻦْ ﺷُﻌْﺒَﺔَ ﻋَﻦْ ﻋَﻤْﺮِو ﺑْﻦِ ﻣُﺮﱠةَ ﻋَﻦْ ﻣُﺮﱠةَ اﻟْﮭَﻤْﺪَاﻧِﻲﱢ ﻋَﻦْ أَﺑِﻲ ﻣُﻮﺳَﻰ رَﺿِﻲَ اﻟﻠﱠﮫُ ﻋَﻨْﮫُ ﻗَﺎلَ ﻗَﺎلَ رَﺳُﻮلُ اﻟﻠﱠﮫِ ﺻَﻠﱠﻰ‬
‫اﻟﻠﱠﮫُ ﻋَﻠَﯿْﮫِ وَﺳَﻠﱠﻢَ ﻛَﻤَﻞَ ﻣِﻦْ اﻟﺮﱢﺟَﺎلِ ﻛَﺜِﯿﺮٌ وَﻟَﻢْ ﯾَﻜْﻤُﻞْ ﻣِﻦْ اﻟﻨﱢﺴَﺎءِ إِﻟﱠﺎ آﺳِﯿَﺔُ اﻣْﺮَأَةُ ﻓِﺮْﻋَﻮْنَ وَﻣَﺮْﯾَﻢُ ﺑِﻨْﺖُ ﻋِﻤْﺮَانَ وَإِنﱠ ﻓَﻀْﻞَ ﻋَﺎ ِﺋﺸَﺔَ ﻋَﻠَﻰ‬
‫اﻟﻨﱢﺴَﺎءِ ﻛَﻔَﻀْﻞِ اﻟﺜﱠﺮِﯾﺪِ ﻋَﻠَﻰ ﺳَﺎﺋِﺮِ اﻟﻄﱠﻌَﺎمِ‪ .‬اھـ‬
‫‪ .٢‬اﻟﺴﯿﺪة ﻋﺎﺋﺸﺔ ﻟﮭﺎ ‪ ١٤٠٠٤‬ﺣﺪﯾﺚ ﺑﺴﻨﺪ ﻛﺎﻣﻞ ﺗﺠﺪھﻢ ﻓﻰ "ﻣﺠﻤﻊ اﻷﺣﺎدﯾﺚ" وﺗﺨﺮج ﻛﺮاﺳﺔ ﺧﺎﺻﺔ ﺑﮭﺎ وﻣﻤﻦ ﺗﺨﺮج ﺑﻜﺮاﺳﺔ‬
‫ﻣﻤﺎﺛﻠﺔ ﻟﻘﺮاﺑﺔ ‪ ٥٠٠٠٠‬راو – وﻟﺬا ﺳﺮرت ﺑﻠﻘﺐ )أﺑﻮ اﻟﺤﻔﺎظ( ﻓﻘﺪ ﺳﮭﻠﻨﺎ اﻟﻌﻠﻢ ﻋﻠﻰ ﻛﻞ ﻣﺤﺪث وﺣﺎﻓﻆ وﻃﺎﻟﺐ ﻋﻠﻢ ﺑﻨﻘﺮة واﺣﺪة‬
‫ﺑﺤﻤﺪ اﷲ وﻛﻨﺖ أﻟﻔﺖ أول ﻣﻌﺠﻢ ﻟﻠﻘﺮآن واﻟﺤﺪﯾﺚ اﻟﺼﺤﯿﺢ ﻓﻰ ‪ ٣٠٠٠٠‬ﻛﻠﻤﺔ ﻧﺴﺦ ﻗﺎﻣﻮس اﻟﻤﺴﺘﺸﺮﻗﯿﻦ ﻋﺎم ‪١٩٩٠‬‬
‫وﻋﻠﯿﮫ إذا ﻟﻢ ﺗﻌﺘﺮف ﺑﻌﺪ ھﺬا ﺑﻔﻀﻞ اﷲ ﻋﻠﻰ وﺗﺸﻜﺮه ﻣﻌﻰ ﻓﺜﻤﺔ ﻣﺸﻜﻠﺔ ﻻﺑﺪ أن ﺗﻌﺎﻟﺠﮭﺎ ﺑﺼﺪرك ﻛﻤﺎ وﺟﺪھﺎ ﺑﺼﺪورھﻢ أﻣﺜﺎل‬
‫اﻷزھﺮي ﺻﺎﺣﺐ اﻟﺮﯾﺎﺣﯿﻦ وﻛﺬا ﺳﻌﯿﺪ ﻓﻮدة وﺟﻼﻟﮫ ﺑﺎﻷﺻﻠﯿﻦ واﺑﻦ اﻟﻄﻨﺠﻲ وﻓﺮﯾﻘﮫ ﺑﺎﻟﻨﻔﯿﺲ ﺑﻞ وﻣﻠﺘﻘﻰ أھﻞ اﻟﺤﺪﯾﺚ وﻣﻌﻈﻢ‬
‫أﻋﻀﺎء ﻣﻨﺘﺪﯾﺎﺗﮭﻢ ﻧﺤﻮى وﻧﺤﻮ ﻣﺎ ﻓﺘﺢ اﷲ ﻋﻠﯿﻨﺎ – ﻣﻊ ﻣﺎ ﻓﻲ ﻣﻦ ﻋﻮج ‪ -‬ﺑﺨﺪﻣﺔ اﻟﺤﺪﯾﺚ اﻟﺸﺮﯾﻒ ﻣﻨﺬ ﻧﻌﻮﻣﺔ أﻇﻔﺎرﻧﺎ‬
‫وأﻧﺎ أﻧﺼﺤﻚ أن ﺗﺒﺪأ ﺗﺪرس وﺗﻌﻤﻞ ﺑﻨﻔﺲ اﻟﻮﻗﺖ ﺑﺎﻟﺤﺪﯾﺚ ھﻜﺬا‪:‬‬
‫‪ .١‬اﺑﺪأ ﺑﺒﻠﻮغ اﻟﻤﺮام ﻣﻦ أدﻟﺔ اﻷﺣﻜﺎم ﻟﻠﺤﺎﻓﻆ أﻣﯿﺮ اﻟﻤﺆﻣﻨﯿﻦ اﻟﺴﯿﺪ اﺑﻦ ﺣﺠﺮ )ھﺬا ﻛﻨﺰ ﯾﻌﻠﻤﻚ اﻟﻨﻮاﻓﻞ ﻓﺘﻮاﻇﺐ ﻋﻠﯿﮭﺎ ﻓﯿﺤﺒﻚ اﷲ(‬
‫‪ .٢‬اﻷذﻛﺎر ﻟﻠﻨﻮوي ﻟﺘﻤﺎرﺳﮫ وﺗﺨﺮﯾﺠﮫ ﻟﻠﺤﺎﻓﻆ اﺑﻦ ﺣﺠﺮ اﻟﻤﺴﻤﻲ "ﻧﺘﺎج اﻷﻓﻜﺎر" واﻃﻠﺐ إﺟﺎزﺗﻨﺎ ﺑﺄﺳﺎﻧﯿﺪ ‪ ٤٧٣‬ﻛﺘﺎب‬
‫‪ .٣‬ﻣﻮﻃﺄ اﻹﻣﺎم ﻣﺎﻟﻚ ﺣﺘﻰ ﺗﻔﮭﻢ ﻛﯿﻒ أن ﻣﺪار ھﺬا اﻟﺪﯾﻦ ﻟﯿﺲ ﺑﺎﻟﻌﻤﻞ ﺑﺎﻟﺼﺤﯿﺢ ﻓﻘﻂ وأﻋﻠﻰ ﺳﻨﺪ ﻟﮫ اﻟﯿﻮم ﻟﺪﯾﻨﺎ "ﻗﺮاءة" ﻋﻠﻰ‬
‫اﻟﺤﺎﻓﻆ ﻋﺒﺪ اﷲ ﺑﻦ اﻟﺼﺪﯾﻖ‬
‫‪" .٤‬اﻟﻤﻮﻗﻈﺔ ﻓﻲ ﻣﺼﻄﻠﺢ اﻟﺤـﺪﯾﺚ" ﻟﻠﺤﺎﻓﻆ اﻟﺬھﺒﻲ و ﻧﺰھﺔ اﻟﻨﻈﺮ ﺷﺮح ﻧﺨﺒﺔ اﻟﻔﻜﺮ ﻟﻠﺤﺎﻓﻆ اﺑﻦ ﺣﺠﺮ اﻟﻌﺴﻘﻼن‬
‫‪" .٥‬ﻣﻮﺳﻮﻋﺔ اﻟﺤﺎﻓﻆ اﺑﻦ ﺣﺠﺮ اﻟﺤﺪﯾﺜﺔ" ﺛﻢ "اﻟﻜﺘﺐ اﻟﺴﺒﻌﺔ" و"ﺷﺮوﺣﮭﺎ" وﺑﺮﻧﺎﻣﺠﻨﺎ "ﻣﺠﻤﻊ اﻷﺣﺎدﯾﺚ"‬
‫‪ .٦‬و)ﻓﻰ اﻟﻌﻘﯿﺪة( ﻛﺘﺎﺑﻨﺎ ھﺬا "ﻣﺠﻤﻊ اﻟﻌﻘﯿﺪة" و)ﻓﻰ اﻟﻔﻘﮫ( ﻋﻠﯿﻚ ﺑﻜﺘﺎﺑﻲ اﻷﺟﻮﺑﺔ اﻟﺨﻔﯿﻔﺔ ﻓﻰ ﻣﺬھﺐ أﺑﻰ ﺣﻨﯿﻔﺔ وﻣﺬھﺐ ﻣﺎﻟﻚ‬
‫ﺑﻤﻮﻗﻌﻨﺎ‬
‫‪ .٧‬و)ﻓﻰ اﻟﺴﯿﺮة( اﻷﻧﻮار اﻟﻤﺤﻤﺪﯾﺔ ﺑﺎﺧﺘﺼﺎر اﻟﻤﻮاھﺐ اﻟﻠﺪﻧﯿﺔ ﻟﻠﻘﺴﻄﻼﻧﻲ وﻛﺬا اﻟﺸﻔﺎ ﻟﻠﻘﺎﺿﻲ ﻋﯿﺎض‬
‫‪ .٨‬و)ﻓﻰ اﻟﺘﻔﺴﯿﺮ( اﻟﺒﺤﺮ اﻟﻤﺪﯾﺪ ﻻﺑﻦ ﻋﺠﯿﺒﺔ وﺗﻔﺴﯿﺮ اﻟﻨﺴﻔﻲ واﻟﺸﯿﺦ ﻣﺤﻤﺪ ﻣﺘﻮﻟﻰ اﻟﺸﻌﺮاوي وﻛﺘﺐ اﻟﺤﺎﻓﻆ ﻋﺒﺪ اﷲ ﺑﻦ اﻟﺼﺪﯾﻖ‬
‫وﻻ ﺗﻨﺲ وردك ﻣﻦ اﻟﻘﺮآن ﻣﻊ ﻣﺼﺤﻒ اﻟﺘﮭﺠﺪ واﻷذﻛﺎر اﻟﻨﺒﻮﯾﺔ واﻟﻨﻮاﻓﻞ واﻟﺴﻼم وآﺧﺮ دﻋﻮاﻧﺎ أن اﻟﺤﻤﺪ ﷲ رب اﻟﻌﺎﻟﻤﯿﻦ‬
‫أﺑﻮ اﻟﺤﻔﺎظ أﺣﻤﺪ اﺑﻦ دروﯾﺶ اﻟﺬي ﻻ ﯾﻄﻠﺐ ﻋﻮﺿﺎ ﻣﻦ اﻟﺪﻧﯿﺎ ﻋﻠﻰ اﻟﻌﻠﻢ ﺑﺄﻣﺮ ﺷﯿﺦ اﻹﺳﻼم إﻣﺎم اﻟﺪﻧﯿﺎ ﻃﺒﯿﺐ اﻟﺤﺪﯾﺚ أﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ رﺣﻤﮫ اﷲ‬
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‫اﻟﺠﺰء اﻷول ﺑﺎﻟﻌﺮﺑﯿﺔ‬
‫اﻟﺠﺰء اﻟﺜﺎﻧﻲ ﺑﺎﻟﻌﺮﺑﯿﺔ واﻹﻧﺠﻠﯿﺰﯾﺔ وھﻜﺬا ﺑﺎﻗﻲ اﻷﺟﺰاء ﻣﻦ ﺷﺮح ‪..‬اﻟﺦ‬
‫اﻟﻌﻘﯿﺪة اﻹﺳﻼﻣﯿﺔ‬
‫اﻟﻌﻘﯿﺪة اﻟﻘﯿﺮواﻧﯿﺔ‬
‫‪ ١٤١‬ﻧﺼﺎ‬
‫اﻋﺘﻘﺎد أھﻞ اﻟﺴﻨﺔ واﻟﺠﻤﺎﻋﺔ‬
‫اﻟﻤﺸﮭﻮر ﺑﺎﻟﻌﻘﯿﺪة اﻟﻘﯿﺮواﻧﯿﺔ‬
‫ﻟﻠﻌﻼﻣﺔ اﻟﻔﻘﯿﮫ ﺣﺠﺔ اﻹﺳﻼم‬
‫اﻟﻤﺤﺪث اﻹﻣﺎم أﺑﻮ ﻣﺤﻤﺪ ﻋﺒﺪ اﷲ ﺑﻦ أﺑﻲ زﯾﺪ اﻟﻘﯿﺮواﻧﻲ اﻟﻤﺎﻟﻜﻲ‬
‫)‪٣٨٦-٣١٠‬ھـ( رﺣﻤﮫ اﷲ ﺗﻌﺎﻟﻰ‬
‫ﺑﺮواﯾﺔ اﻹﻣﺎم اﻟﺤﺎﻓﻆ أﺑﻰ اﻟﻔﻀﻞ ﻋﺒﺪ اﷲ ﺑﻦ اﻟﺼﺪﯾﻖ اﻟﻐﻤﺎري اﻟﺤﺴﻨﻲ اﻹدرﯾﺴﻲ‬
‫رﺿﻲ اﷲ ﻋﻨﮫ وﻧﻔﻌﻨﻰ ﺑﮫ‬
‫ﻋﻨﻰ ﺑﮭﺎ ﺧﺎدﻣﮫ أﺣﻤﺪ دروﯾﺶ‬
‫وﻗﻒ ﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ روﺣﮭﻤﺎ‬
‫ﺣَﻘﺎ‪ ‬ﻋَﻠَﻰ اﻟﻤُﺘﱠﻘِﯿﻦَ ﻓَﻤَﻦ ﺑَﺪﱠﻟَﮫُ ﺑَﻌْﺪَﻣَﺎ ﺳَﻤِﻌَﮫُ ﻓَﺈِﻧﱠﻤَﺎ إِﺛْﻤُﮫُ ﻋَﻠَﻰ اﻟﱠﺬِﯾﻦَ ﯾُﺒَﺪﱢﻟُﻮﻧَﮫُ إِنﱠ اﻟﻠﱠﮫَ ﺳَﻤِﯿﻊٌ ﻋَﻠِﯿﻢٌ‬
‫ﻻ ﺗﻨﺲ ﺗﺤﻤﻞ‬
‫ﺧﺪﻣﺔ أﺣﻤﺪ دروﯾﺶ )أﺑﻮ اﻟﺤﻔﺎظ(‬
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‫*ﺒﺴﻨﺩ ﺍﻟﺤﺎﻓﻅ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺍﻟﺼﺩﻴﻕ ﺍﻟﻐﻤﺎﺭﻱ ﺭﻀﻰ ﺍﷲ ﻋﻨﻪ‬
‫ھَﺬا ﻣﺎ رَواهُ )ﺑﺴﻨﺪه* اﻟﻤﺘﻮاﺗﺮ اﻹْﻣﺎمُ اﻟﻔﻘﯿﮫ اﻟﻤﺤﺪث( أﺑﻮ ﻣﺤﻤﺪ ﻋﺒﺪ اﷲ ﺑﻦ أﺑﻲ زﯾﺪ‬
‫اﻟﻘﯿﺮواﻧﻲ‬
‫ﻗﺎل أﺑﻮ ﻣﺤﻤﺪ ﻋﺒﺪ اﷲ ﺑﻦ أﺑﻲ زﯾﺪ اﻟﻘﯿﺮواﻧﻲ ‪ -‬اﻟﻤﻠﻘﺐ ﺑﻤﺎﻟﻚ اﻟﺼﻐﯿﺮ ‪ -‬رﺣﻤﮫ اﷲ‪:‬‬
‫ﺑﺎب‬
‫"ﻣﺎ ﺗﻨﻄﻖ ﺑﮫ اﻷﻟﺴﻨﺔ و ﺗﻌﺘﻘﺪه اﻷﻓﺌﺪة ﻣﻦ واﺟﺐ أﻣﻮر اﻟﺪﯾﺎﻧﺎت ﻣﻦ ذﻟﻚ‬

‫‪ .١‬اﻹﯾﻤﺎن ﺑﺎﻟﻘﻠﺐ واﻟﻨﻄﻖ ﺑﺎﻟﻠﺴﺎن‬
‫‪ .٢‬أن اﷲ إﻟﮫ واﺣﺪ‬
‫‪ .٣‬ﻻ إﻟﮫ ﻏﯿﺮه‬
‫‪ .٤‬وﻻ ﺷﺒﯿﮫ ﻟﮫ‬
‫‪ .٥‬وﻻ ﻧﻈﯿﺮ ﻟﮫ‬
‫‪ .٦‬وﻻ وﻟﺪ ﻟﮫ‬
‫‪ .٧‬وﻻ واﻟﺪ ﻟﮫ‬
‫‪ .٨‬وﻻ ﺻﺎﺣﺒﺔ ﻟﮫ‬
‫‪ .٩‬وﻻ ﺷﺮﯾﻚ ﻟﮫ‬
‫ﻟﯿﺲ ﻷوﻟﯿﺘﮫ اﺑﺘﺪاء‬ ‫‪.١٠‬‬
‫وﻻ ﻵﺧﺮﯾﺘﮫ اﻧﻘﻀﺎء‬ ‫‪.١١‬‬
‫وﻻ ﯾﺒﻠﻎ ﻛﻨﮫ ﺻﻔﺘﮫ اﻟﻮاﺻﻔﻮن‬ ‫‪.١٢‬‬
‫وﻻ ﯾﺤﯿﻂ ﺑﺄﻣﺮه اﻟﻤﺘﻔﻜﺮون‬ ‫‪.١٣‬‬
‫ﯾﻌﺘﺒﺮ اﻟﻤﺘﻔﻜﺮون ﺑﺂﯾﺎﺗﮫ‬ ‫‪.١٤‬‬
‫وﻻ ﯾﺘﻔﻜﺮون ﻓﻲ ﻣﺎھﯿﺔ ذاﺗﮫ‬ ‫‪.١٥‬‬
‫وﻻ ﯾﺤﯿﻄﻮن ﺑﺸﻲء ﻣﻦ ﻋﻠﻤﮫ إﻻ ﺑﻤﺎ ﺷﺎء‬ ‫‪.١٦‬‬
‫وﺳﻊ ﻛﺮﺳﯿﮫ اﻟﺴﻤﻮات واﻷرض‬ ‫‪.١٧‬‬
‫وﻻ ﯾﺆوده ﺣﻔﻈﮭﻤﺎ‬ ‫‪.١٨‬‬
‫وھﻮ اﻟﻌﻠﻲ اﻟﻌﻈﯿﻢ‬ ‫‪.١٩‬‬
‫اﻟﻌﺎﻟﻢ اﻟﺨﺒﯿﺮ‬ ‫‪.٢٠‬‬
‫اﻟﻤﺪﺑﺮ اﻟﻘﺪﯾﺮ‬ ‫‪.٢١‬‬
‫اﻟﺴﻤﯿﻊ اﻟﺒﺼﯿﺮ‬ ‫‪.٢٢‬‬
‫اﻟﻌﻠﻲ اﻟﻜﺒﯿﺮ‬ ‫‪.٢٣‬‬
‫وھﻮ ﻓﻲ ﻛﻞ ﻣﻜﺎن ﺑﻌﻠﻤﮫ‬ ‫‪.٢٤‬‬
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‫ﺧﻠﻖ اﻹﻧﺴﺎن وﯾﻌﻠﻢ ﻣﺎ ﺗﻮﺳﻮس ﺑﮫ ﻧﻔﺴﮫ‬ ‫‪.٢٥‬‬
‫وھﻮ أﻗﺮب إﻟﯿﮫ ﻣﻦ ﺣﺒﻞ اﻟﻮرﯾﺪ‬ ‫‪.٢٦‬‬
‫وﻣﺎ ﺗﺴﻘﻂ ﻣﻦ ورﻗﺔ إﻻ ﯾﻌﻠﻤﮭﺎ‬ ‫‪.٢٧‬‬
‫وﻻ ﺣﺒﺔ ﻓﻲ ﻇﻠﻤﺎت اﻷرض وﻻ رﻃﺐ وﻻ ﯾﺎﺑﺲ إﻻ ﻓﻲ ﻛﺘﺎب ﻣﺒﯿﻦ‬ ‫‪.٢٨‬‬
‫ﻋﻠﻰ اﻟﻌﺮش اﺳﺘﻮى‬ ‫‪.٢٩‬‬
‫وﻋﻠﻰ اﻟﻤﻠﻚ اﺣﺘﻮى‬ ‫‪.٣٠‬‬
‫وﻟﮫ اﻷﺳﻤﺎء اﻟﺤﺴﻨﻰ‬ ‫‪.٣١‬‬
‫واﻟﺼﻔﺎت اﻟﻌﻠﻰ‬ ‫‪.٣٢‬‬
‫ﻟﻢ ﯾﺰل ﺑﺠﻤﯿﻊ ﺻﻔﺎﺗﮫ وأﺳﻤﺎﺋﮫ‬ ‫‪.٣٣‬‬
‫ﺗﻌﺎﻟﻰ ﻣﻦ أن ﺗﻜﻮن ﺻﻔﺎﺗﮫ ﻣﺨﻠﻮﻗﺔ‬ ‫‪.٣٤‬‬
‫و ﺗﻌﺎﻟﻰ ﻣﻦ أن ﺗﻜﻮن أﺳﻤﺎؤه ﻣﺤﺪﺛﺔ‬ ‫‪.٣٥‬‬
‫ﻛﻠﻢ ﻣﻮﺳﻰ ﺑﻜﻼﻣﮫ اﻟﺬي ھﻮ ﺻﻔﺔ ذاﺗﮫ ‪ ،‬ﻻ ﺧﻠﻖ ﻣﻦ ﺧﻠﻘﮫ‬ ‫‪.٣٦‬‬
‫وﺗﺠﻠﻰ ﻟﻠﺠﺒﻞ ﻓﺼﺎر دﻛﺎ ﻣﻦ ﺟﻼﻟﮫ‬ ‫‪.٣٧‬‬
‫وأن اﻟﻘﺮآن ﻛﻼم اﷲ‬ ‫‪.٣٨‬‬
‫ﻟﯿﺲ ﺑﻤﺨﻠﻮق ﻓﯿﺒﯿﺪ‬ ‫‪.٣٩‬‬
‫وﻻ ﺻﻔﺔ ﻟﻤﺨﻠﻮق ﻓﯿﻨﻔﺪ‬ ‫‪.٤٠‬‬
‫واﻹﯾﻤﺎن ﺑﺎﻟﻘﺪر ﺧﯿﺮه وﺷﺮه‬ ‫‪.٤١‬‬
‫ﺣﻠﻮه وﻣﺮه‬ ‫‪.٤٢‬‬
‫وﻛﻞ ذﻟﻚ ﻗﺪ ﻗﺪره اﷲ رﺑﻨﺎ‬ ‫‪.٤٣‬‬
‫وﻣﻘﺎدﯾﺮ اﻷﻣﻮر ﺑﯿﺪه‬ ‫‪.٤٤‬‬
‫وﻣﺼﺪرھﺎ ﻋﻦ ﻗﻀﺎﺋﮫ‬ ‫‪.٤٥‬‬
‫ﻋﻠﻢ ﻛﻞ ﺷﻲء ﻗﺒﻞ ﻛﻮﻧﮫ‬ ‫‪.٤٦‬‬
‫ﻓﺠﺮى ﻋﻠﻰ ﻗﺪره‬ ‫‪.٤٧‬‬
‫ﻻ ﯾﻜﻮن ﻣﻦ ﻋﺒﺎده ﻗﻮل وﻻ ﻋﻤﻞ إﻻ وﻗﺪ ﻗﻀﺎه‬ ‫‪.٤٨‬‬
‫وﺳﺒﻖ ﻋﻠﻤﮫ ﺑﮫ‬ ‫‪.٤٩‬‬
‫أﻻ ﯾﻌﻠﻢ ﻣﻦ ﺧﻠﻖ وھﻮ اﻟﻠﻄﯿﻒ اﻟﺨﺒﯿﺮ‬ ‫‪.٥٠‬‬
‫ﯾﻀﻞ ﻣﻦ ﯾﺸﺎء ﻓﯿﺨﺬﻟﮫ ﺑﻌﺪﻟﮫ‬ ‫‪.٥١‬‬
‫وﯾﮭﺪي ﻣﻦ ﯾﺸﺎء ﻓﯿﻮﻓﻘﮫ ﺑﻔﻀﻠﮫ‬ ‫‪.٥٢‬‬
‫ﻓﻜﻞ ﻣﯿﺴﺮ ﺑﺘﯿﺴﯿﺮه إﻟﻰ ﻣﺎ ﺳﺒﻖ ﻣﻦ ﻋﻠﻤﮫ وﻗﺪره ﻣﻦ ﺷﻘﻲ أو ﺳﻌﯿﺪ‬ ‫‪.٥٣‬‬
‫ﺗﻌﺎﻟﻰ أن ﯾﻜﻮن ﻓﻲ ﻣﻠﻜﮫ ﻣﺎ ﻻ ﯾﺮﯾﺪ‬ ‫‪.٥٤‬‬
‫أو ﯾﻜﻮن ﻷﺣﺪ ﻋﻨﮫ ﻏﻨﻰ‬ ‫‪.٥٥‬‬
‫أو ﯾﻜﻮن ﺧﺎﻟﻖ ﻟﺸﻲء إﻻ ھﻮ‬ ‫‪.٥٦‬‬
‫ھﻮ رب اﻟﻌﺒﺎد‬ ‫‪.٥٧‬‬
‫ورب أﻋﻤﺎﻟﮭﻢ‬ ‫‪.٥٨‬‬
‫واﻟﻤﻘﺪر ﻟﺤﺮﻛﺎﺗﮭﻢ وآﺟﺎﻟﮭﻢ‬ ‫‪.٥٩‬‬
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‫اﻟﺒﺎﻋﺚ اﻟﺮﺳﻞَ إﻟﯿﮭﻢ‬ ‫‪.٦٠‬‬
‫ﻹﻗﺎﻣﺔ اﻟﺤﺠﺔ ﻋﻠﯿﮭﻢ‬ ‫‪.٦١‬‬
‫ﺛﻢ ﺧﺘﻢ اﻟﺮﺳﺎﻟﺔ واﻟﻨﺬارة واﻟﻨﺒﻮة ﺑﻤﺤﻤﺪ ﻧﺒﯿﮫ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ‬ ‫‪.٦٢‬‬
‫ﻓﺠﻌﻠﮫ آﺧﺮ اﻟﻤﺮﺳﻠﯿﻦ‬ ‫‪.٦٣‬‬
‫ﺑﺸﯿﺮا وﻧﺬﯾﺮا‬ ‫‪.٦٤‬‬
‫وداﻋﯿﺎ إﻟﻰ اﷲ ﺑﺈذﻧﮫ‬ ‫‪.٦٥‬‬
‫وﺳﺮاﺟﺎ ﻣﻨﯿﺮا‬ ‫‪.٦٦‬‬
‫واﻧﺰل ﻋﻠﯿﮫ ﻛﺘﺎﺑﮫ اﻟﺤﻜﯿﻢ‬ ‫‪.٦٧‬‬
‫وﺷﺮح ﺑﮫ دﯾﻨﮫ اﻟﻘﻮﯾﻢ‬ ‫‪.٦٨‬‬
‫وھﺪى ﺑﮫ اﻟﺼﺮاط اﻟﻤﺴﺘﻘﯿﻢ‬ ‫‪.٦٩‬‬
‫وأن اﻟﺴﺎﻋﺔ آﺗﯿﺔ ﻻ رﯾﺐ ﻓﯿﮭﺎ‬ ‫‪.٧٠‬‬
‫وأن اﷲ ﯾﺒﻌﺚ ﻣﻦ ﯾﻤﻮت‬ ‫‪.٧١‬‬
‫ﻛﻤﺎ ﺑﺪأھﻢ ﯾﻌﻮدون‬ ‫‪.٧٢‬‬
‫وأن اﷲ ﺳﺒﺤﺎﻧﮫ ﺿﺎﻋﻒ ﻟﻌﺒﺎده اﻟﻤﺆﻣﻨﯿﻦ اﻟﺤﺴﻨﺎت‬ ‫‪.٧٣‬‬
‫وﺻﻔﺢ ﻟﮭﻢ ﺑﺎﻟﺘﻮﺑﺔ ﻋﻦ ﻛﺒﺎﺋﺮ اﻟﺴﯿﺌﺎت‬ ‫‪.٧٤‬‬
‫وﻏﻔﺮ ﻟﮭﻢ اﻟﺼﻐﺎﺋﺮ ﺑﺎﺟﺘﻨﺎب اﻟﻜﺒﺎﺋﺮ‬ ‫‪.٧٥‬‬
‫وﺟﻌﻞ ﻣﻦ ﻟﻢ ﯾﺘﺐ ﻣﻦ اﻟﻜﺒﺎﺋﺮ ﺻﺎﺋﺮا ﻋﻠﻰ ﻣﺸﯿﺌﺘﮫ‬ ‫‪.٧٦‬‬
‫إن اﷲ ﻻ ﯾﻐﻔﺮ أن ﯾﺸﺮك ﺑﮫ‬ ‫‪.٧٧‬‬
‫وﯾﻐﻔﺮ ﻣﺎ دون ذﻟﻚ ﻟﻤﻦ ﯾﺸﺎء‬ ‫‪.٧٨‬‬
‫وﻣﻦ ﻋﺎﻗﺒﮫ اﷲ ﺑﻨﺎره أﺧﺮﺟﮫ ﻣﻨﮭﺎ ﺑﺈﯾﻤﺎﻧﮫ‬ ‫‪.٧٩‬‬
‫ﻓﺄدﺧﻠﮫ ﻓﻲ ﺟﻨﺘﮫ‬ ‫‪.٨٠‬‬
‫ﻓﻤﻦ ﯾﻌﻤﻞ ﻣﺜﻘﺎل ذرة ﺧﯿﺮا ﯾﺮه‬ ‫‪.٨١‬‬
‫وﯾﺨﺮج ﻣﻨﮭﺎ ﺑﺸﻔﺎﻋﺔ اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ﻣﻦ ﺷﻔﻊ ﻟﮫ ﻣﻦ أھﻞ‬ ‫‪.٨٢‬‬
‫اﻟﻜﺒﺎﺋﺮ ﻣﻦ أﻣﺘﮫ‬
‫وأن اﷲ ﺳﺒﺤﺎﻧﮫ ﻗﺪ ﺧﻠﻖ اﻟﺠﻨﺔ وأﻋﺪھﺎ دار ﺧﻠﻮد ﻷوﻟﯿﺎﺋﮫ‬ ‫‪.٨٣‬‬
‫وأﻛﺮﻣﮭﻢ ﻓﯿﮭﺎ ﺑﺎﻟﻨﻈﺮ إﻟﻰ وﺟﮭﮫ اﻟﻜﺮﯾﻢ‬ ‫‪.٨٤‬‬
‫وھﻲ اﻟﺘﻲ ھﺒﻂ ﻣﻨﮭﺎ آدم ﻧﺒﯿﮫ‬ ‫‪.٨٥‬‬
‫وﺧﻠﯿﻔﺘﮫ ﻓﻲ أرﺿﮫ ﺑﻤﺎ ﺳﺒﻖ ﻓﻲ ﺳﺎﺑﻖ ﻋﻠﻤﮫ‬ ‫‪.٨٦‬‬
‫ﺧﻠﻖ اﻟﻨﺎر ﻓﺄﻋﺪھﺎ دار ﺧﻠﻮد ﻟﻤﻦ ﻛﻔﺮ ﺑﮫ وأﻟﺤﺪ ﻓﻲ آﯾﺎﺗﮫ ‪ ،‬وﻛﺘﺒﮫ ‪ ،‬ورﺳﻠﮫ‬ ‫‪.٨٧‬‬
‫وﺟﻌﻠﮭﻢ ﻣﺤﺠﻮﺑﯿﻦ ﻋﻦ رؤﯾﺘﮫ‬ ‫‪.٨٨‬‬
‫وأن اﷲ ﺗﺒﺎرك وﺗﻌﺎﻟﻰ ﯾﺠﻲء ﯾﻮم اﻟﻘﯿﺎﻣﺔ واﻟﻤﻠﻚ ﺻﻔﺎ ﺻَﻔﺎ‬ ‫‪.٨٩‬‬
‫ﻟﻌﺮض اﻷﻣﻢ وﺣﺴﺎﺑﮭﻢ وﻋﻘﻮﺑﺘﮭﺎ وﺛﻮاﺑﮭﺎ‬ ‫‪.٩٠‬‬
‫وﺗﻮﺿﻊ اﻟﻤﻮازﯾﻦ ﻟﻮزن أﻋﻤﺎل اﻟﻌﺒﺎد‬ ‫‪.٩١‬‬
‫ﻓﻤﻦ ﺛﻘﻠﺖ ﻣﻮازﯾﻨﮫ ﻓﺄوﻟﺌﻚ ھﻢ اﻟﻤﻔﻠﺤﻮن‬ ‫‪.٩٢‬‬
‫وﯾﺆﺗﻮن ﺻﺤﺎﺋﻔﮭﻢ ﺑﺄﻋﻤﺎﻟﮭﻢ‬ ‫‪.٩٣‬‬
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‫ﻓﻤﻦ أوﺗﻲ ﻛﺘﺎﺑﮫ ﺑﯿﻤﯿﻨﮫ ﻓﺴﻮف ﯾﺤﺎﺳﺐ ﺣﺴﺎﺑﺎ ﯾﺴﯿﺮا‬ ‫‪.٩٤‬‬
‫وﻣﻦ أوﺗﻲ ﻛﺘﺎﺑﮫ وراء ﻇﮭﺮه ﻓﺄوﻟﺌﻚ ﯾﺼﻠﻮن ﺳﻌﯿﺮا‬ ‫‪.٩٥‬‬
‫وأن اﻟﺼﺮاط ﺣﻖ‬ ‫‪.٩٦‬‬
‫ﯾﺠﻮزه اﻟﻌﺒﺎد ﺑﻘﺪر أﻋﻤﺎﻟﮭﻢ‬ ‫‪.٩٧‬‬
‫ﻓﻨﺎﺟﻮن ﻣﺘﻔﺎوﺗﻮن ﻓﻲ ﺳﺮﻋﺔ اﻟﻨﺠﺎة ﻋﻠﯿﮫ ﻣﻦ ﻧﺎر ﺟﮭﻨﻢ‬ ‫‪.٩٨‬‬
‫وﻗﻮم أوﺑﻘﺘﮭﻢ ﻓﯿﮭﺎ أﻋﻤﺎﻟﮭﻢ‬ ‫‪.٩٩‬‬
‫‪ .١٠٠‬واﻹﯾﻤﺎن ﺑﺤﻮض رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ‬
‫‪ .١٠١‬ﺗﺮده أﻣﺘﮫ‬
‫‪ .١٠٢‬ﻻ ﯾﻈﻤﺄ ﻣﻦ ﺷﺮب ﻣﻨﮫ‬
‫‪ .١٠٣‬وﯾﺬاد ﻋﻨﮫ ﻣﻦ ﺑﺪل وﻏﯿﺮ‬
‫‪ .١٠٤‬وأن اﻹﯾﻤﺎن ﻗﻮل ﺑﺎﻟﻠﺴﺎن‬
‫‪ .١٠٥‬وإﺧﻼص ﺑﺎﻟﻘﻠﺐ‬
‫‪ .١٠٦‬وﻋﻤﻞ ﺑﺎﻟﺠﻮارح‬
‫‪ .١٠٧‬ﯾﺰﯾﺪ ﺑﺰﯾﺎدة اﻷﻋﻤﺎل‬
‫‪ .١٠٨‬وﯾﻨﻘﺺ ﺑﻨﻘﺼﮭﺎ‬
‫‪ .١٠٩‬ﻓﯿﻜﻮن ﻓﯿﮭﺎ اﻟﻨﻘﺺ وﺑﮭﺎ اﻟﺰﯾﺎدة‬
‫‪ .١١٠‬وﻻ ﯾﻜﻤﻞ ﻗﻮل اﻹﯾﻤﺎن إﻻ ﺑﺎﻟﻌﻤﻞ‬
‫‪ .١١١‬وﻻ ﻗﻮل وﻻ ﻋﻤﻞ إﻻ ﺑﻨﯿﺔ‬
‫‪ .١١٢‬وﻻ ﻗﻮل وﻻ ﻋﻤﻞ وﻻ ﻧﯿﺔ إﻻ ﺑﻤﻮاﻓﻘﺔ اﻟﺴﻨﺔ‬
‫‪ .١١٣‬وأﻧﮫ ﻻ ﯾﻜﻔﺮ أﺣﺪ ﻣﻦ أھﻞ اﻟﻘﺒﻠﺔ ﺑﺬﻧﺐ‬
‫‪ .١١٤‬وأن اﻟﺸﮭﺪاء أﺣﯿﺎء ﻋﻨﺪ رﺑﮭﻢ ﯾﺮزﻗﻮن‬
‫‪ .١١٥‬وأرواح أھﻞ اﻟﺴﻌﺎدة ﺑﺎﻗﯿﺔ ﻧﺎﻋﻤﺔ إﻟﻰ ﯾﻮم ﯾﺒﻌﺜﻮن‬
‫‪ .١١٦‬وأرواح أھﻞ اﻟﺸﻘﺎوة ﻣﻌﺬﺑﺔ إﻟﻰ ﯾﻮم اﻟﺪﯾﻦ‬
‫‪ .١١٧‬وأن اﻟﻤﺆﻣﻨﯿﻦ ﯾﻔﺘﻨﻮن ﻓﻲ ﻗﺒﻮرھﻢ وﯾﺴﺄﻟﻮن‬
‫‪ .١١٨‬ﯾﺜﺒﺖ اﷲ اﻟﺬﯾﻦ ءاﻣﻨﻮا ﺑﺎﻟﻘﻮل اﻟﺜﺎﺑﺖ ﻓﻲ اﻟﺤﯿﺎة اﻟﺪﻧﯿﺎ وﻓﻲ اﻵﺧﺮة‬
‫‪ .١١٩‬وأن ﻋﻠﻰ اﻟﻌﺒﺎد ﺣﻔﻈﺔ ﯾﻜﺘﺒﻮن أﻋﻤﺎﻟﮭﻢ‬
‫‪ .١٢٠‬وﻻ ﯾﺴﻘﻂ ﺷﻲء ﻣﻦ ذﻟﻚ ﻋﻦ ﻋﻠﻢ رﺑﮭﻢ‬
‫‪ .١٢١‬وان ﻣﻠﻚ اﻟﻤﻮت ﯾﻘﺒﺾ اﻷرواح ﺑﺈذن رﺑﮫ‬
‫‪ .١٢٢‬وأن ﻛﻞ إﻧﺴﺎن أو ﻣﺨﻠﻮق ﯾﻤﻮت ﺑﺄﺟﻠﮫ‬
‫‪ .١٢٣‬وأن ﺧﯿﺮ اﻟﻘﺮن اﻟﺬﯾﻦ رأوا رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ وآﻣﻨﻮا ﺑﮫ‬
‫‪ .١٢٤‬ﺛﻢ اﻟﺬﯾﻦ ﯾﻠﻮﻧﮭﻢ‬
‫‪ .١٢٥‬ﺛﻢ اﻟﺬﯾﻦ ﯾﻠﻮﻧﮭﻢ‬
‫‪ .١٢٦‬وأﻓﻀﻞ اﻟﺼﺤﺎﺑﺔ اﻟﺨﻠﻔﺎء اﻟﺮاﺷﺪون اﻟﻤﮭﺪﯾﻮن‪ :‬أﺑﻮﺑﻜﺮ ﺛﻢ ﻋﻤﺮ ﺛﻢ ﻋﺜﻤﺎن‬
‫ﺛﻢ ﻋﻠﻲ رﺿﻲ اﷲ ﻋﻨﮭﻢ أﺟﻤﻌﯿﻦ‬
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‫وأن ﻻ ﯾﺬﻛﺮ أﺣﺪ ﻣﻦ ﺻﺤﺎﺑﺔ اﻟﺮﺳﻮل ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ إﻻ ﺑﺄﺣﺴﻦ‬ ‫‪.١٢٧‬‬
‫ذﻛﺮ‬
‫واﻹﻣﺴﺎك ﻋﻤﺎ ﺷﺠﺮ ﺑﯿﻨﮭﻢ‬ ‫‪.١٢٨‬‬
‫وأﻧﮭﻢ أﺣﻖ اﻟﻨﺎس أن ﯾﻠﺘﻤﺲ ﻟﮭﻢ اﻟﻤﺨﺎرج‬ ‫‪.١٢٩‬‬
‫وﯾﻈﻦ ﺑﮭﻢ أﺣﺴﻦ اﻟﻤﺬاھﺐ‬ ‫‪.١٣٠‬‬
‫واﻟﻄﺎﻋﺔ ﻷﺋﻤﺔ اﻟﻤﺴﻠﻤﯿﻦ ﻣﻦ وﻻة أﻣﻮرھﻢ وﻋﻠﻤﺎﺋﮭﻢ‬ ‫‪.١٣١‬‬
‫واﺗﺒﺎع اﻟﺴﻠﻒ اﻟﺼﺎﻟﺢ‬ ‫‪.١٣٢‬‬
‫واﻗﺘﻔﺎء آﺛﺎرھﻢ‬ ‫‪.١٣٣‬‬
‫واﻻﺳﺘﻐﻔﺎر ﻟﮭﻢ‬ ‫‪.١٣٤‬‬
‫وﺗﺮك اﻟﻤﺮاء‬ ‫‪.١٣٥‬‬
‫واﻟﺠﺪال ﻓﻲ اﻟﺪﯾﻦ‬ ‫‪.١٣٦‬‬
‫وﺗﺮك ﻛﻞ ﻣﺎ أﺣﺪﺛﮫ اﻟﻤﺤﺪﺛﻮن‬ ‫‪.١٣٧‬‬
‫وﺻﻠﻰ اﷲ ﻋﻠﻰ ﺳﯿﺪﻧﺎ ﻣﺤﻤﺪ ﻧﺒﯿﮫ‬ ‫‪.١٣٨‬‬
‫وﻋﻠﻰ آﻟﮫ‬ ‫‪.١٣٩‬‬
‫وﺻﺤﺒﮫ‬ ‫‪.١٤٠‬‬
‫وﺳﻠﻢ ﺗﺴﻠﯿﻤﺎ ﻛﺜﯿﺮا"‬ ‫‪.١٤١‬‬
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‫اﻟﺠﺰء اﻷول ﺑﺎﻟﻌﺮﺑﯿﺔ‬
‫اﻟﺠﺰء اﻟﺜﺎﻧﻲ ﺑﺎﻟﻌﺮﺑﯿﺔ واﻹﻧﺠﻠﯿﺰﯾﺔ وھﻜﺬا ﻣﻦ اﻷﺟﺰاء‬
‫اﻟﻌﻘﯿﺪة اﻹﺳﻼﻣﯿﺔ‬
‫ﻣﺠﻤﻊ اﻟﻄﺤﺎوﯾﺔ‬
‫‪ ٣٤٥‬ﻧﺼﺎ‬
‫أو‬
‫اﻋﺘﻘﺎد أھﻞ اﻟﺴﻨﺔ واﻟﺠﻤﺎﻋﺔ‬
‫اﻟﻤﺸﮭﻮر ﺑﺎﻟﻌﻘﯿﺪة اﻟﻄﺤﺎوﯾﺔ‬
‫ﻟﻠﻌﻼﻣﺔ اﻟﻔﻘﯿﮫ ﺣﺠﺔ اﻹﺳﻼم‬
‫اﻟﺤﺎﻓﻆ** اﻹﻣﺎم أﺑﻮ ﺟﻌﻔﺮ اﻟﻮراق اﻟﻄﺤﺎوي اﻟﺸﺎﻓﻌﻲ اﻟﺤﻨﻔﻲ‬
‫)‪٣٢١-٢٣٠‬ھـ( رﺣﻤﮫ اﷲ ﺗﻌﺎﻟﻰ‬
‫ﺑﺮواﯾﺔ اﻹﻣﺎم اﻟﺤﺎﻓﻆ أﺑﻰ اﻟﻔﻀﻞ ﻋﺒﺪ اﷲ ﺑﻦ اﻟﺼﺪﯾﻖ اﻟﻐﻤﺎري اﻟﺤﺴﻨﻲ اﻹدرﯾﺴﻲ‬
‫*ﺒﺴﻨﺩ ﺍﻟﺤﺎﻓﻅ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺍﻟﺼﺩﻴﻕ ﺍﻟﻐﻤﺎﺭﻱ ﺭﻀﻰ ﺍﷲ ﻋﻨﻪ‬

‫**ﻓﻰ ﺘﺫﻜﺭﺓ ﺍﻟﺤﻔﺎﻅ‪" :‬ﺍﻟﻁﺤﺎﻭﻱ ﺍﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﺴﻼﻤﺔ ﺒﻥ ﺴﻠﻤﺔ" "ﺼﺎﺤﺏ ﺍﻟﺘﺼﺎﻨﻴﻑ ﺍﻟﺒﺩﻴﻌﺔ ﺍﻷﺯﺩﻱ ﺍﻟﺤﺠﺭﻱ‬
‫ﺍﻟﻤﺼﺭﻱ ﺍﻟﻁﺤﺎﻭﻱ ﺍﻟﺤﻨﻔﻲ" وﻓﻰ ﻣﯿﺰان اﻹﻋﺘﺪال "ﺃﺤﻤﺩ ﺒﻥ ﺍﻟﺤﺎﺭﺙ ﺒﻥ ﻤﺴﻜﻴﻥ ﺍﻟﻤﺼﺭﻯ‪ .‬ﻜﺎﻥ ﺍﻟﻁﺤﺎﻭﻱ ﻴﻨﻜﺭ ﻋﻠﻴﻪ‬
‫ﺤﺩﻴﺜﻪ" وﻗﺪ ذﻛﺮه اﻟﺴﯿﻮﻃﻲ ﻓﻰ ﺣﺴﻦ اﻟﻤﺤﺎﺿﺮة ﻓﻰ ﺣﻔﺎظ اﻟﺤﺪﯾﺚ‪ .‬ھﺬا وﻗﺪ ﻗﺎل اﺑﻦ ﻋﺒﺪ اﻟﺒﺮ ﻓﻰ ﻛﺘﺎب اﻟﻌﻠﻢ روى ﻋﻨﮫ‬
‫اﺑﻦ اﻟﻤﻈﻔﺮ اﻟﺤﺎﻓﻆ واﻟﺤﺎﻓﻆ أﺑﻮ اﻟﻘﺎﺳﻢ اﻟﻄﺒﺮي أھـ‪ .‬واﻟﻄﺤﺎوي ﻣﻦ اﻷﻓﺮاد اﻟﺘﻰ اﺗﻔﻘﺖ ﻣﻘﺎﻟﺔ اﻟﻔﻘﮭﺎء وأھﻞ اﻟﺤﺪﯾﺚ ﻋﻠﻰ‬
‫ﻣﺎ ﯾﺮوﯾﮫ‪ ،‬ﻓﻘﺪ ﻗﺎل اﻹﻣﺎم واﻟﺪ اﻟﺘﺎج اﻟﺴﺒﻜﻲ ﻣﺎ ﺗﻀﻤﻨﺘﮫ ﻋﻘﯿﺪة اﻟﻄﺤﺎوي ھﻮ ﻣﺎ ﯾﻌﺘﻘﺪه اﻷﺷﻌﺮي وﻻ ﯾﺨﺎﻟﻒ إﻻ ﻓﻰ ﺛﻼث‬
‫ﻣﺴﺎﺋﻞ راﺟﻊ ﺗﺮﺟﻤﺔ اﻷﺷﻌﺮي ﺑﻄﺒﻘﺎت اﻟﺴﺒﻜﻲ‬
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‫‪" .١‬ھَﺬا ﻣﺎ رَواهُ )ﺑﺴﻨﺪه* اﻟﻤﺘﻮاﺗﺮ اﻟﺤﺎﻓﻆ** اﻹْﻣﺎمُ( أَﺑﻮ ﺟَﻌْﻔَﺮٍ اﻟﻄﱠﺤﺎوِيﱡ‬
‫‪ .٢‬ﻓﻲ ذِﻛْﺮُ ﺑَﯿﺎنِ اﻋْﺘِﻘﺎدِ أَھْﻞِ اﻟﺴﱡﻨﱠﺔِ وَ اﻟﺠَﻤﺎﻋَﺔِ‬
‫‪ .٣‬ﻋَﻠﻰ ﻣَﺬھَﺐِ ﻓُﻘَﮭَﺎءِ اﻟﻤِﻠﱠﺔِ‬
‫‪ .٤‬أَﺑﻲ ﺣَﻨﯿﻔَﺔَ اﻟﻨﱡﻌْﻤﺎنِ ﺑْﻦِ ﺛﺎﺑﺖٍ اﻟﻜُﻮﻓِﻲﱢ‬
‫‪ .٥‬وَ أَﺑﻲ ﯾُﻮﺳُﻒَ ﯾَﻌْﻘُﻮبَ ﺑْﻦِ إِﺑْﺮاھﯿﻢَ اﻷَﻧْﺼَﺎرِيﱢ‬
‫‪ .٦‬وَ أَﺑﻲ ﻋَﺒْﺪِ اﻟﻠﱠﮫِ ﻣُﺤَﻤﱠﺪِ ﺑْﻦِ اﻟﺤَﺴَﻦِ اﻟﺸﱠﯿْﺒﺎﻧِﻲﱢ رِﺿْﻮَانُ اﻟﻠﱠﮫِ ﻋَﻠَﯿْﮭِﻢْ أَﺟْﻤَﻌﯿﻦ‬
‫‪ .٧‬وَ ﻣَﺎ ﯾَﻌْﺘَﻘِﺪُونَ ﻣِﻦْ أُﺻُﻮلِ اﻟﺪﱢﯾﻦِ وَ ﯾَﺪِﯾﻨُﻮنَ ﺑﮫِ ﻟِﺮَبﱠ اﻟﻌَﺎﻟَﻤِﯿﻦَ‬
‫‪ .٨‬ﻗﺎلَ اﻹِﻣﺎمُ )أﺑﻮ ﺣﻨﯿﻔﺔ اﻟﻨﻌﻤﺎن )‪ ٨٠‬ھـ( رﺣﻤﮫ اﷲ ﺗﻌﺎﻟﻰ(‬
‫‪ .٩‬وَ ﺑﮫِ ﻗَﺎلَ اﻹِﻣﺎﻣﺎنِ اﻟﻤَﺬْﻛُﻮرانِ رَﺣِﻤَﮭُﻤﺎ اﻟﻠﱠﮫُ ﺗَﻌﺎﻟﻰ‪:‬‬
‫ﻧَﻘُﻮلُ ﻓﻲ ﺗَﻮْﺣﯿﺪِ اﻟﻠﱠﮫِ ﻣُﻌْﺘَﻘِﺪﯾﻦَ ﺑﺘَﻮْﻓﯿﻖِ اﻟﻠﱠﮫِ ﺗَﻌﺎﻟﻰ‬ ‫‪.١٠‬‬
‫إِنﱠ اﻟﻠﱠﮫَ ﺗَﻌﺎﻟﻰ وَاﺣِﺪٌ‬ ‫‪.١١‬‬
‫ﻻ ﺷَﺮِﯾﻚَ ﻟَﮫُ‬ ‫‪.١٢‬‬
‫وَ ﻻ ﺷَﻲْءَ ﻣِﺜْﻠُﮫُ‬ ‫‪.١٣‬‬
‫وَ ﻻ ﺷَﻲْءَ ﯾُﻌْﺠِﺰُهُ‬ ‫‪.١٤‬‬
‫وَ ﻻ إِﻟﮫَ ﻏَﯿْﺮُهُ‬ ‫‪.١٥‬‬
‫ﻗَﺪِﯾْﻢٌ ﺑﻼ اﺑْﺘِﺪَاءٍ‬ ‫‪.١٦‬‬
‫دَاﺋِﻢٌ ﺑﻼ اﻧْﺘِﮭَﺎءٍ‬ ‫‪.١٧‬‬
‫ﻻ ﯾَﻔْﻨَﻰ وَ ﻻ ﯾَﺒﯿﺪُ‬ ‫‪.١٨‬‬
‫وَ ﻻ ﯾَﻜُﻮنُ إِﻻ ﻣَﺎ ﯾُﺮِﯾﺪُ‬ ‫‪.١٩‬‬
‫ﻻ ﺗَﺒْﻠُﻐُﮫُ اﻷَوْھﺎمُ‬ ‫‪.٢٠‬‬
‫وَ ﻻ ﺗُﺪْرِﻛُﮫُ اﻷَﻓْﮭﺎمُ‬ ‫‪.٢١‬‬
‫وَ ﻻ ﺗُﺸْﺒﮭُﮫُ اﻷَﻧﺎمُ‬ ‫‪.٢٢‬‬
‫ﺣَﻲﱞ ﻻ ﯾَﻤُﻮتُ‬ ‫‪.٢٣‬‬
‫ﻗَﯿﱡﻮمٌ ﻻ ﯾَﻨﺎمُ‬ ‫‪.٢٤‬‬
‫ﺧَﺎﻟِﻖٌ ﺑﻼ ﺣَﺎﺟَﺔٍ‬ ‫‪.٢٥‬‬
‫رَازِقٌ ﻟَﮭُﻢْ ﺑﻼ ﻣُﺆْﻧَﺔٍ‬ ‫‪.٢٦‬‬
‫ﻣُﻤِﯿﺖٌ ﺑﻼ ﻣَﺨَﺎﻓَﺔٍ‬ ‫‪.٢٧‬‬
‫ﺑَﺎﻋِﺚٌ ﺑﻼ ﻣَﺸَﻘﱠﺔٍ‬ ‫‪.٢٨‬‬
‫ﻣَﺎزالَ ﺑﺼِﻔَﺎﺗِﮫِ ﻗَﺪِﯾﻤﺎً ﻗَﺒْﻞَ ﺧَﻠْﻘِﮫِ‬ ‫‪.٢٩‬‬
‫ﻟَﻢْ ﯾَﺰْدَدْ ﺑﻜَﻮْﻧِﮭِﻢْ ﺷَﯿْﺌﺎً ﻟَﻢْ ﯾَﻜُﻦْ ﻗَﺒْﻠَﮭُﻢْ ﻣِﻦْ ﺻِﻔَﺎﺗِﮫِ‬ ‫‪.٣٠‬‬
‫وَ ﻛَﻤﺎ ﻛَﺎنَ ﺑﺼِﻔَﺎﺗِﮫِ أَزَﻟِﯿﱠﺎً ﻛَﺬﻟِﻚَ ﻻ ﯾَﺰَالُ ﻋَﻠَﯿْﮭَﺎ أَﺑَﺪِﯾﱠﺎً‬ ‫‪.٣١‬‬
‫‪10‬‬

‫ﻟَﯿْﺲَ ﻣُﻨْﺬُ ﺧَﻠَﻖَ اﻟﺨَﻠْﻖَ اﺳْﺘَﻔَﺎدَ اﺳْﻢَ اﻟﺨَﺎﻟِﻖِ‬ ‫‪.٣٢‬‬
‫وَ ﻻ ﺑﺈِﺣْﺪَاﺛِﮫِ اﻟﺒَﺮِﯾﱠﺔَ اﺳْﺘَﻔَﺎدَ اﺳْﻢَ اﻟﺒﺎرِي‬ ‫‪.٣٣‬‬
‫ﻟَﮫُ ﻣَﻌْﻨﻰ اﻟﺮﱡﺑﻮﺑﯿﱠﺔِ وَ ﻻ ﻣَﺮْﺑﻮبٌ‬ ‫‪.٣٤‬‬
‫وَ ﻣَﻌْﻨﻰ اﻟﺨَﺎﻟِﻘِﯿﱠﺔِ وَ ﻻ ﻣَﺨْﻠﻮقٌ‬ ‫‪.٣٥‬‬
‫وَ ﻛَﻤَﺎ أَﻧﱠﮫُ ﻣُﺤْﯿِﻲ اﻟﻤَﻮْﺗَﻰ ﺑَﻌْﺪَﻣﺎ أَﺣْﯿَﺎھُﻢْ اﺳْﺘَﺤَﻖﱠ ھَﺬا اﻻﺳْﻢَ ﻗَﺒْﻞَ إِﺣْﯿﺎﺋِﮭِﻢْ‬ ‫‪.٣٦‬‬
‫ﻛَﺬﻟِﻚَ اﺳْﺘَﺤَﻖﱠ اﺳْﻢَ اﻟﺨَﺎﻟِﻖِ ﻗَﺒْﻞَ إِﻧْﺸَﺎﺋِﮭِﻢْ‬ ‫‪.٣٧‬‬
‫ذﻟِﻚَ ﺑﺄَﻧﱠﮫُ ﻋَﻠَﻰ ﻛُﻞﱢ ﺷَﻲْءٍ ﻗَﺪِﯾْﺮٌ‬ ‫‪.٣٨‬‬
‫وَ ﻛُﻞﱡ ﺷَﻲْءٍ إِﻟَﯿْﮫِ ﻓَﻘِﯿﺮٌ‬ ‫‪.٣٩‬‬
‫وَ ﻛُﻞﱡ أَﻣْﺮٍ ﻋَﻠَﯿْﮫِ ﯾَﺴﯿﺮٌ‬ ‫‪.٤٠‬‬
‫ﻻ ﯾَﺤْﺘَﺎجُ إِﻟَﻰ ﺷَﻲْءٍ‬ ‫‪.٤١‬‬
‫ﻟﯿْﺲَ ﻛَﻤِﺜﻠِﮫِ ﺷَﻲْءٌ وَ ھُﻮَ اﻟﺴﱠﻤِﯿﻊُ اﻟﺒَﺼِﯿﺮُ‬ ‫‪.٤٢‬‬
‫ﺧَﻠَﻖَ اﻟﺨَﻠْﻖَ ﺑﻌِﻠْﻤِﮫِ‬ ‫‪.٤٣‬‬
‫وَ ﻗَﺪﱠرَ ﻟَﮭُﻢْ أَﻗْﺪاراً‬ ‫‪.٤٤‬‬
‫وَ ﺿَﺮَبَ ﻟَﮭُﻢْ آﺟﺎﻻً‬ ‫‪.٤٥‬‬
‫ﻟَﻢْ ﯾَﺨْﻒَ ﻋَﻠَﯿْﮫِ ﺷَﻲْءٌ ﻣِﻦْ أَﻓْﻌَﺎﻟِﮭِﻢْ ﻗَﺒْﻞَ أَنْ ﺧَﻠَﻘَﮭُﻢْ‬ ‫‪.٤٦‬‬
‫وَ ﻋَﻠِﻢَ ﻣَﺎ ھُﻢْ ﻋَﺎﻣِﻠُﻮنَ ﻗَﺒْﻞَ أَنْ ﯾَﺨْﻠُﻘَﮭُﻢْ‬ ‫‪.٤٧‬‬
‫وَ أَﻣَﺮَھُﻢْ ﺑﻄَﺎﻋَﺘِﮫِ وَ ﻧَﮭَﺎھُﻢْ ﻋَﻦْ ﻣَﻌْﺼِﯿَﺘِﮫِ‬ ‫‪.٤٨‬‬
‫وَ ﻛُﻞﱡ ﺷَﻲْءٍ ﯾَﺠْﺮِي ﺑﻘُﺪْرَﺗِﮫِ وَ ﻣَﺸِﯿﺌَﺘِﮫِ‬ ‫‪.٤٩‬‬
‫وَ ﻣَﺸِﯿﺌَﺘُﮫُ ﺗَﻨْﻔُﺬُ‬ ‫‪.٥٠‬‬
‫وَ ﻻ ﻣَﺸِﯿﺌَﺔَ ﻟِﻠْﻌِﺒَﺎدِ إِﻻﱠ ﻣَﺎ ﺷَﺎءَ ﻟَﮭُﻢْ‬ ‫‪.٥١‬‬
‫ﻓَﻤَﺎ ﺷَﺎءَ ﻟَﮭُﻢْ ﻛَﺎنَ وَ ﻣَﺎ ﻟَﻢْ ﯾَﺸَﺄْ ﻟَﻢْ ﯾَﻜُﻦْ‬ ‫‪.٥٢‬‬
‫ﯾَﮭْﺪِي ﻣَﻦْ ﯾَﺸَﺎءُ‬ ‫‪.٥٣‬‬
‫وَ ﯾَﻌْﺼِﻢُ وَ ﯾُﻌَﺎﻓِﻲ ﻣَﻦْ ﯾَﺸَﺎءُ ﻓَﻀْﻼً‬ ‫‪.٥٤‬‬
‫وَ ﯾُﻀِﻞﱡ ﻣَﻦْ ﯾَﺸَﺎءُ وَ ﯾَﺨْﺬُلُ وَ ﯾَﺒْﺘَﻠِﻲ ﻋَﺪْﻻً‬ ‫‪.٥٥‬‬
‫وَ ھُﻮَ ﻣُﺘَﻌَﺎلٍ ﻋَﻦِ اﻷَﺿْﺪﱠادِ وَ اﻷَﻧْﺪَادِ‬ ‫‪.٥٦‬‬
‫ﻻ رَادﱠ ﻟِﻘَﻀَﺎﺋِﮫِ‬ ‫‪.٥٧‬‬
‫وَ ﻻ ﻣُﻌَﻘﱢﺐَ ﻟِﺤُﻜْﻤِﮫِ‬ ‫‪.٥٨‬‬
‫وَ ﻻ ﻏَﺎﻟِﺐَ ﻷَﻣْﺮِهِ‬ ‫‪.٥٩‬‬
‫آﻣَﻨﱠﺎ ﺑِﺬﻟِﻚَ ﻛُﻠﱢﮫِ‬ ‫‪.٦٠‬‬
‫وَ أَﯾْﻘَﻨﱠﺎ أَنﱠ ﻛُﻼ‪ ‬ﻣِﻦْ ﻋِﻨْﺪِهِ‬ ‫‪.٦١‬‬
‫وَ إِنﱠ ﻣُﺤَﻤﱠﺪاً ‪ -‬ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ‪ -‬ﻋَﺒْﺪُهُ اﻟﻤُﺼْﻄَﻔَﻰ‬ ‫‪.٦٢‬‬
‫وَ ﻧَﺒﯿﱡﮫُ اﻟﻤُﺠْﺘَﺒَﻰ‬ ‫‪.٦٣‬‬
‫وَ رَﺳُﻮﻟُﮫُ اﻟﻤُﺮْﺗَﻀَﻰ‬ ‫‪.٦٤‬‬
‫ﺧَﺎﺗِﻢُ اﻷَﻧْﺒﯿَﺎءِ‬ ‫‪.٦٥‬‬
‫وَ إِﻣَﺎمُ اﻷَﺗْﻘِﯿﺎءِ‬ ‫‪.٦٦‬‬
‫‪11‬‬

‫وَ ﺳَﯿﱢﺪُ اﻟﻤُﺮْﺳَﻠِﯿ َ‬
‫ﻦ‬ ‫‪.٦٧‬‬
‫وَ ﺣَﺒﯿﺐُ رَبﱢ اﻟﻌَﺎﻟَﻤِﯿﻦَ‬ ‫‪.٦٨‬‬
‫وَ ﻛُﻞﱡ دَﻋْﻮَةِ ﻧُﺒُﻮﱠةٍ ﺑَﻌْﺪَ ﻧُﺒُﻮﱠﺗِﮫِ ﻓَﻐَﻲﱞ وَ ھَﻮَى‬ ‫‪.٦٩‬‬
‫وَ ھُﻮَ اﻟﻤَﺒْﻌُﻮثُ إِﻟﻰ ﻋَﺎﻣﱠﺔِ اﻟﺠِﻦﱢ وَ ﻛَﺎﻓﱠﺔِ اﻟﻮَرَى‬ ‫‪.٧٠‬‬
‫اﻟﻤَﺒْﻌُﻮثِ ﺑﺎﻟﺤَﻖﱢ وَ اﻟﮭُﺪَى‬ ‫‪.٧١‬‬
‫وَ إِنﱠ اﻟﻘُﺮْآنَ ﻛَﻼمُ اﻟﻠﱠﮫِ ﺗَﻌَﺎﻟﻰ‬ ‫‪.٧٢‬‬
‫ﺑَﺪَأَ ﺑﻼ ﻛَﯿْﻔِﯿﱠﺔٍ ﻗَﻮْﻻً )أي وﻻ ﯾﻘﺎل ﻛﯿﻒ وﻛﯿﻒ ﻋﻨﮫ ﻣﺮﻓﻮع(‬ ‫‪.٧٣‬‬
‫وَ أَﻧْﺰَﻟَﮫُ ﻋَﻠَﻰ ﻧَﺒﯿﱢﮫِ وَﺣْﯿﺎً‬ ‫‪.٧٤‬‬
‫وَ ﺻَﺪﱠﻗَﮫُ اﻟﻤُﺆْﻣِﻨُﻮنَ ﻋَﻠَﻰ ذﻟِﻚَ ﺣَﻘﱠﺎً‬ ‫‪.٧٥‬‬
‫وَ أَﯾْﻘَﻨُﻮا أَﻧﱠﮫُ ﻛَﻼمُ اﻟﻠﱠﮫِ ﺗَﻌَﺎﻟَﻰ وﺣﺪه‬ ‫‪.٧٦‬‬
‫ﻟَﯿْﺲَ ﺑﻤَﺨْﻠُﻮقٍ ﻛَﻜَﻼمِ اﻟﺒَﺮِﯾﱠﺔِ‬ ‫‪.٧٧‬‬
‫ﻓَﻤَﻦْ ﺳَﻤِﻌَﮫُ ﻓَﺰَﻋَﻢَ أَﻧﱠﮫُ ﻛَﻼمُ اﻟﺒَﺸَﺮِ ﻓَﻘَﺪْ ﻛَﻔَﺮَ‬ ‫‪.٧٨‬‬
‫وَ ﻗَﺪْ ذﻣﱠﮫُ اﻟﻠﱠﮫُ ﺗَﻌﺎﻟَﻰ وَ ﻋَﺎﺑَﮫُ‬ ‫‪.٧٩‬‬
‫وَ أَوْﻋَﺪَهُ ﻋَﺬاﺑَﮫُ ﺣَﯿْﺚُ ﻗَﺎلَ ﺳَﺄُﺻْﻠِﯿﮫِ ﺳَﻘَﺮَ‬ ‫‪.٨٠‬‬
‫اﻟﺒﴩ( ﻋَﻠِﻤْﻨﺎ أَﻧﱠﮫُ ﻗَﻮْلُ ﺧَﺎﻟِ ِ‬
‫ﻖ‬ ‫ﻫﺬا ِ ﱠإﻻ َ ْ ُ‬
‫ﻗﻮل ْ َ َ ِ‬ ‫إن َ َ‬ ‫ﻓَﻠَﻤﱠﺎ أَوْﻋَﺪَ اﻟﻠﱠﮫُ ﺳَﻘَﺮَ ﻟِﻤَﻦْ ﻗَﺎلَ ) ِ ْ‬ ‫‪.٨١‬‬
‫اﻟﺒَﺸَﺮِ‬
‫وَ ﻻ ﯾُﺸْﺒﮫُ ﻗَﻮْلَ اﻟﺒَﺸَﺮِ‬ ‫‪.٨٢‬‬
‫وَ ﻣَﻦْ وَﺻَﻒَ اﻟﻠﱠﮫَ ﺗَﻌَﺎﻟَﻰ ﺑﻤَﻌْﻨَﻰً ﻣِﻦْ ﻣَﻌَﺎﻧِﻲ اﻟﺒَﺸَﺮِ ﻓَﻘَﺪْ ﻛَﻔَﺮَ‬ ‫‪.٨٣‬‬
‫ﻓَﻤَﻦْ أَﺑْﺼَﺮَ ھَﺬا اﻋْﺘَﺒَﺮَ‬ ‫‪.٨٤‬‬
‫وَ ﻋَﻦْ ﻣِﺜْﻞِ ﻗَﻮْلِ اﻟﻜُﻔﱠﺎرِ اﻧْﺰَﺟَﺮَ‬ ‫‪.٨٥‬‬
‫وَ ﻋَﻠِﻢَ أَنﱠ اﻟﻠﱠﮫَ ﺗَﻌَﺎﻟَﻰ ﺑﺼِﻔَﺎﺗِﮫِ ﻟَﯿْﺲَ ﻛَﺎﻟﺒَﺸَﺮِ‬ ‫‪.٨٦‬‬
‫وَ اﻟﺮﱡؤْﯾَﺔُ ﺣَﻖﱞ ﻷَھْﻞِ اﻟﺠَﻨﱠﺔِ ﺑﻐَﯿْﺮِ إِﺣَﺎﻃَﺔٍ وَ ﻻ ﻛَﯿْﻔِﯿﱠﺔٍ )أي وﻻ ﯾﻘﺎل ﻛﯿﻒ وﻛﯿﻒ‬ ‫‪.٨٧‬‬
‫ﻋﻨﮫ ﻣﺮﻓﻮع(‬
‫ﻛَﻤَﺎ ﻧَﻄَﻖَ ﺑﮫِ ﻛِﺘَﺎبُ رَﺑﱢﻨَﺎ ﺣَﯿْﺚُ ﻗَﺎلَ وُﺟُﻮهٌ ﯾَﻮْﻣَﺌِﺬٍ ﻧﺎﺿِﺮَةٌ إِﻟَﻰ رَﺑﮭﺎ ﻧَﺎﻇِﺮَةٌ‬ ‫‪.٨٨‬‬
‫وَ ﺗَﻔْﺴِﯿﺮُهُ ﻋَﻠَﻰ ﻣَﺎ أَرَادَهُ اﻟﻠﱠﮫُ ﺗَﻌَﺎﻟَﻰ وَ ﻋَﻠِﻤَﮫُ‬ ‫‪.٨٩‬‬
‫وَ ﻛُﻞﱡ ﻣَﺎ ﺟَﺎءَ ﻓِﻲ ذﻟِﻚَ ﻣِﻦَ اﻟﺤَﺪِﯾﺚِ اﻟﺼﱠﺤِﯿﺢِ ﻋَﻦْ رَﺳُﻮلِ اﻟﻠﱠﮫِ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ‬ ‫‪.٩٠‬‬
‫وﺳﻠﻢ‬
‫وَ ﻋَﻦْ أَﺻْﺤَﺎﺑﮫِ رِﺿْﻮانُ اﻟﻠﱠﮫِ ﻋَﻠَﯿْﮭِﻢْ أَﺟْﻤَﻌِﯿﻦَ‬ ‫‪.٩١‬‬
‫ﻓَﮭُﻮَ ﻛَﻤَﺎ ﻗَﺎلَ وَ ﻣَﻌْﻨَﺎهُ وَ ﺗَﻔْﺴِﯿﺮُهُ ﻋَﻠَﻰ ﻣَﺎ أَرَادَ‬ ‫‪.٩٢‬‬
‫ﻻ ﻧَﺪْﺧُﻞُ ﻓِﻲ ذﻟِﻚَ ﻣُﺘَﺄَوﱢﻟِﯿﻦَ ﺑﺂراﺋِﻨَﺎ‬ ‫‪.٩٣‬‬
‫وَ ﻻ ﻣُﺘَﻮَھﱢﻤِﯿﻦَ ﺑﺄَھْﻮَاﺋِﻨﺎ‬ ‫‪.٩٤‬‬
‫ﻓَﺈِﻧﱠﮫُ ﻣَﺎ ﺳَﻠِﻢَ ﻓِﻲ دِﯾﻨِﮫِ إِﻻﱠ ﻣَﻦْ ﺳَﻠﱠﻢَ ﻟِﻠﱠﮫِ ﺗَﻌَﺎﻟﻰ وَ ﻟِﺮَﺳُﻮﻟِﮫِ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ‬ ‫‪.٩٥‬‬
‫وﺳﻠﻢ‬
‫وَ رَدﱠ ﻋِﻠْﻢَ ﻣَﺎ اﺷْﺘَﺒَﮫَ ﻋَﻠَﯿْﮫِ إِﻟَﻰ ﻋَﺎﻟِﻤِﮫِ‬ ‫‪.٩٦‬‬
‫‪12‬‬

‫وَ ﻻ ﯾَﺜْﺒُﺖُ ﻗَﺪَمُ اﻹِﺳْﻼمِ إِﻻﱠ ﻋَﻠَﻰ ﻇَﮭْﺮِ اﻟﺘﱠﺴْﻠﯿﻢِ وَ اﻻﺳْﺘِﺴْﻼمِ‬ ‫‪.٩٧‬‬
‫ﻓَﻤَﻦْ رَامَ ﻋِﻠْﻢَ ﻣَﺎ ﺣُﻈِﺮَ ﻋَﻠَﯿْﮫِ‬ ‫‪.٩٨‬‬
‫وَ ﻟَﻢْ ﯾَﻘْﻨَﻊْ ﺑﺎﻟﺘﱠﺴْﻠﯿﻢِ ﻓَﮭْﻤُﮫُ‬ ‫‪.٩٩‬‬
‫‪ .١٠٠‬ﺣَﺠَﺒَﮫُ ﻣَﺮَاﻣُﮫُ ﻋَﻦْ ﺧَﺎﻟِﺺِ اﻟﺘﱠﻮْﺣﯿﺪِ‬
‫‪ .١٠١‬وَ ﺻَﺎﻓِﻲ اﻟﻤَﻌْﺮِﻓَﺔِ وَ ﺻَﺤِﯿﺢِ اﻹِﯾﻤَﺎنِ‬
‫‪ .١٠٢‬ﻓَﯿَﺘَﺬﺑْﺬبُ ﺑَﯿْﻦَ اﻟﻜُﻔْﺮِ وَ اﻹِﯾْﻤَﺎنِ‬
‫‪ .١٠٣‬وَ اﻟﺘﱠﻜْﺬِﯾﺐِ وَ اﻹِﻗْﺮَارِ‬
‫‪ .١٠٤‬وَ اﻹِﻧْﻜَﺎرِ ﻣُﻮَﺳْﻮَﺳَﺎً ﺗَﺎﺋِﮭَﺎً‬
‫‪ .١٠٥‬زَاﺋِﻐَﺎً ﺷَﺎﻛﱠﺎً‬
‫‪ .١٠٦‬ﻻَ ﻣُﺆْﻣِﻨَﺎً ﻣُﺼَﺪﱢﻗﺎً وَ ﻻَ ﺟَﺎﺣِﺪاً ﻣُﻜَﺬﱢﺑﺎً‬
‫‪ .١٠٧‬وَ ﻻ ﯾَﺼِﺢﱡ اﻹِﯾﻤَﺎنُ ﺑﺎﻟﺮﱡؤْﯾَﺔِ ﻷَھْﻞِ دَارِ اﻟﺴﱠﻼمِ ﻟِﻤَﻦْ اﻋْﺘَﺒَﺮَھَﺎ ﻣِﻨْﮭُﻢْ ﺑﻮَھْﻢٍ أَوْ‬
‫ﺗَﺄَوﱠﻟَﮭَﺎ ﺑﻔَﮭْﻢٍ‬
‫‪ .١٠٨‬إِذا ﻛَﺎنَ ﺗَﺄْوِﯾﻞُ اﻟﺮﱡؤْﯾَﺔِ وَ ﺗَﺄْوِﯾﻞُ ﻛُﻞﱢ ﻣَﻌْﻨﻰً ﯾُﻀَﺎفُ إِﻟَﻰ اﻟﺮﱡﺑُﻮﺑﯿﱠﺔِ ﺗَﺮْكَ اﻟﺘَﺄْوﯾﻞِ‬
‫‪ .١٠٩‬وَ ﻟُﺰُومَ اﻟﺘﱠﺴْﻠِﯿﻢِ‬
‫‪ .١١٠‬وَ ﻋَﻠَﯿْﮫِ دِﯾﻦُ اﻟﻤُﺮْﺳَﻠﯿﻦَ وَ ﺷَﺮَاﺋِﻊُ اﻟﻨﱠﺒﯿﱢﯿﻦَ‬
‫‪ َ .١١١‬ﻣَﻦْ ﻟَﻢْ ﯾَﺘَﻮَقﱠ اﻟﻨﱠﻔْﻲَ وَ اﻟﺘﱠﺸْﺒﯿﮫِ زَلﱠ وَ ﻟَﻢْ ﯾُﺼِﺐِ اﻟﺘﱠﻨْﺰِﯾﮫَ‬
‫‪ .١١٢‬ﻓَﺈِنﱠ رَﺑﱠﻨﺎ ﺟَﻞﱠ وَ ﻋَﻼ ﻣَﻮْﺻُﻮفٌ ﺑﺼِﻔَﺎتِ اﻟﻮَﺣْﺪَاﻧِﯿﱠﺔِ ﻣَﻨْﻌُﻮتٌ ﺑﻨُﻌُﻮتِ اﻟﻔَﺮْدَاﻧِﯿﱠﺔِ‬
‫‪ .١١٣‬ﻟَﯿْﺲَ ﺑﻤَﻌْﻨﺎهُ أَﺣَﺪٌ ﻣِﻦَ اﻟﺒَﺮِﯾﱠﺔِ ﺗَﻌَﺎﻟَﻰ اﻟﻠﱠﮫُ ﻋَﻦِ اﻟﺤُﺪُودِ وَ اﻟﻐَﺎﯾﺎتِ وَ اﻷَرْﻛﺎنِ وَ‬
‫اﻷَدَواتِ‬
‫‪ .١١٤‬ﻻ ﺗَﺤْﻮِﯾﮫِ اﻟﺠِﮭَﺎتُ اﻟﺴﱢﺖﱡ ﻛَﺴَﺎﺋِﺮِ اﻟﻤُﺒْﺘَﺪَﻋﺎتِ‬
‫‪ .١١٥‬وَ اﻟﻤِﻌْﺮَاجُ ﺣَﻖﱞ‬
‫‪ .١١٦‬وَ ﻗَﺪْ أُﺳْﺮِيَ ﺑﺎﻟﻨﱠﺒﻲﱢ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ‬
‫‪ .١١٧‬وَ ﻋُﺮِجَ ﺑﺸَﺨْﺼِﮫِ ﻓِﻲ اﻟْﯿَﻘَﻈَﺔِ إِﻟَﻰ اﻟﺴﱠﻤَﺎءِ‬
‫‪ .١١٨‬ﺛُﻢﱠ إِﻟَﻰ ﺣَﯿْﺚُ ﺷَﺎءَ اﻟﻠﱠﮫُ ﺗَﻌَﺎﻟَﻰ ﻣِﻦَ اﻟﻌُﻠَﻰ‬
‫‪ .١١٩‬وَ أَﻛْﺮَﻣَﮫُ اﻟﻠﱠﮫُ ﺗَﻌَﺎﻟَﻰ ﺑﻤَﺎ ﺷَﺎءَ‬
‫‪ .١٢٠‬ﻓَﺄَوْﺣَﻰ إِﻟَﻰ ﻋَﺒْﺪِهِ ﻣَﺎ أَوْﺣَﻰ‬
‫‪ .١٢١‬وَ اﻟْﺤَﻮْضُ اﻟﱠﺬِيْ أَﻛْﺮَﻣَﮫُ اﻟﻠﱠﮫُ ﺗَﻌَﺎﻟَﻰ ﺑﮫِ ﻏِﯿَﺎﺛَﺎً ﻷُﻣﱠﺘِﮫِ ﺣَﻖﱞ‬
‫‪ .١٢٢‬وَ اﻟﺸﱠﻔَﺎﻋَﺔُ اﻟﱠﺘِﻲ ادﱠﺧَﺮَھَﺎ اﻟﻠﱠﮫُ ﻟَﮭُﻢْ ﻛَﻤَﺎ رُوِيَ ﻓِﻲْ اﻷَﺧْﺒَﺎرِ‬
‫‪ .١٢٣‬وَ اﻟْﻤِﯿْﺜَﺎقُ اﻟﱠﺬِيْ أَﺧَﺬهُ اﻟﻠﱠﮫُ ﺗَﻌَﺎﻟَﻰ ﻣِﻦْ آدَمَ ﻋَﻠَﯿْﮫِ اﻟﺴﱠﻼمُ وَ ذُرﱢﯾﱠﺘِﮫِ ﺣَﻖﱞ‬
‫‪ .١٢٤‬وَ ﻗَﺪْ ﻋَﻠِﻢَ اﻟﻠﱠﮫُ ﺗَﻌَﺎﻟَﻰ ﻓِﯿْﻤَﺎ ﻟَﻢْ ﯾَﺰَلْ ﻋَﺪَدَ ﻣَﻦْ ﯾَﺪْﺧُﻞِ اﻟْﺠَﻨﱠﺔَ وَ ﯾَﺪْﺧُﻞِ اﻟﻨﱠﺎرَ‬
‫‪ .١٢٥‬ﺟُﻤْﻠَﺔً وَاﺣِﺪَةً ﻻ ﯾُﺰَادُ ﻓِﻲْ ذﻟِﻚَ اﻟﻌَﺪَدِ وَ ﻻ ﯾَﻨْﻘُﺺُ ﻣِﻨْﮫُ‬
‫‪ .١٢٦‬وَ ﻛَﺬﻟِﻚَ أَﻓْﻌَﺎﻟَﮭُﻢْ ﻓِﯿْﻤَﺎ ﻋَﻠِﻢَ ﻣِﻨْﮭُﻢْ أَﻧﱠﮭُﻢْ ﯾَﻔْﻌَﻠُﻮﻧَﮫُ‬
‫‪ .١٢٧‬وَ ﻛُﻞﱞ ﻣُﯿَﺴﱠﺮٌ ﻟِﻤَﺎ ﺧُﻠِﻖَ ﻟَﮫُ‬
‫‪ .١٢٨‬وَ اﻷَﻋْﻤَﺎلُ ﺑﺎﻟﺨَﻮَاﺗِﯿْﻢِ‬
‫‪ .١٢٩‬وَ اﻟﺴﱠﻌِﯿْﺪُ ﻣَﻦْ ﺳَﻌِﺪَ ﺑﻘَﻀَﺎءِ اﻟﻠﱠﮫِ ﺗَﻌَﺎﻟَﻰْ‬
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‫‪ .١٣٠‬وَ اﻟﺸﱠﻘِﻲﱡ ﻣَﻦْ ﺷَﻘِﻲَ ﺑﻘَﻀَﺎءِ اﻟﻠﱠﮫِ ﺗَﻌَﺎﻟَﻰْ‬
‫‪ .١٣١‬وَ أَﺻْﻞُ اﻟْﻘَﺪَرِ ﺳِﺮﱡ اﻟﻠﱠﮫِ ﻓِﻲ ﺧَﻠْﻘِﮫِ‬
‫‪ .١٣٢‬ﻟَﻢْ ﯾَﻄﱠﻠِﻊْ ﻋَﻠَﻰ ذﻟِﻚَ ﻣَﻠَﻚٌ ﻣُﻘَﺮﱠبٌ وَ ﻻ ﻧَﺒﻲﱞ ﻣُﺮْﺳَﻞٌ‬
‫‪ .١٣٣‬وَ اﻟﺘﱠﻌَﻤﱡﻖُ وَ اﻟﻨﱠﻈَﺮُ ﻓِﻲْ ذﻟِﻚَ ذرِﯾْﻌَﺔُ اﻟﺨِﺬﻻنِ وَ ﺳُﻠﱠﻢُ اﻟْﺤِﺮْﻣَﺎنِ وَ دَرَﺟَﺔُ‬
‫اﻟﻄﱡﻐْﯿَﺎنِ‬
‫‪ .١٣٤‬ﻓَﺎﻟْﺤَﺬَرَ ﻛُﻞﱠ اﻟْﺤَﺬَرِ ﻣِﻦْ ذﻟِﻚَ ﻧَﻈَﺮاً أَوْ ﻓِﻜْﺮاً أَوْ وَﺳْﻮَﺳَﺔً‬
‫‪ .١٣٥‬ﻓَﺈِنﱠ اﻟﻠﱠﮫَ ﺗَﻌَﺎﻟَﻰْ ﻃَﻮَىْ ﻋِﻠْﻢَ اﻟْﻘَﺪَرِ ﻋَﻦْ أَﻧَﺎﻣِﮫِ وَ ﻧَﮭَﺎھُﻢْ ﻋَﻦْ ﻣَﺮَاﻣِﮫِ‬
‫‪ .١٣٦‬ﻛَﻤﺎ ﻗﺎلَ ﻓﻲ ﻛِﺘﺎﺑﮫِ ﻻَ ﯾُﺴْﺄَلُ ﻋَﻤﱠﺎ ﯾﻔْﻌَﻞُ وَ ھُﻢْ ﯾﺴْﺄَﻟﻮْنَ‬
‫‪ .١٣٧‬ﻓَﻤَﻦْ ﺳَﺄَلَ ﻟِﻢَ ﻓَﻌَﻞَ ﻓَﻘَﺪْ رَدﱠ ﺣُﻜْﻢَ ﻛِﺘﺎبِ اﻟﻠﱠﮫِ‬
‫‪ .١٣٨‬وَ ﻣَﻦْ رَدﱠ ﺣُﻜْﻢَ ﻛِﺘﺎبِ اﻟﻠﱠﮫِ ﺗَﻌﺎﻟﻰ ﻛَﺎنَ ﻣِﻦَ اﻟﻜﺎﻓِﺮﯾﻦَ‬
‫‪ .١٣٩‬ﻓَﮭﺬا ﺟُﻤْﻠَﺔُ ﻣﺎ ﯾَﺤْﺘﺎجُ إِﻟَﯿْﮫِ ﻣَﻦْ ھُﻮَ ﻣُﻨَﻮﱠرٌ ﻗَﻠْﺒُﮫُ ﻣِﻦْ أَوْﻟِﯿﺎءِ اﻟﻠﱠﮫِ ﺗَﻌﺎﻟﻰ‬
‫‪ .١٤٠‬وَ ھِﻲَ دَرَﺟَﺔُ اﻟﺮﱠاﺳِﺨﯿﻦَ ﻓﻲ اﻟﻌِﻠْﻢِ‬
‫‪ .١٤١‬ﻷَنﱠ اﻟﻌِﻠْﻢَ ﻋِﻠْﻤﺎنِ‬
‫‪ .١٤٢‬ﻋِﻠْﻢٌ ﻓﻲ اﻟﺨَﻠْﻖِ ﻣَﻮْﺟﻮدٌ‬
‫‪ .١٤٣‬وَ ﻋِﻠْﻢٌ ﻓﻲ اﻟﺨَﻠْﻖِ ﻣَﻔْﻘﻮدٌ‬
‫‪ .١٤٤‬ﻓَﺈِﻧْﻜﺎرُ اﻟﻌِﻠْﻢِ اﻟﻤَﻮْﺟﻮدِ ﻛُﻔْﺮٌ‬
‫‪ .١٤٥‬وَ ادﱢﻋﺎءُ اﻟﻌِﻠْﻢِ اﻟﻤَﻔْﻘﻮدِ ﻛُﻔْﺮٌ‬
‫‪ .١٤٦‬وَ ﻻ ﯾَﺼِﺢﱡ اﻹِﯾﻤﺎنُ إِﻻﱠ ﺑﻘَﺒﻮلِ اﻟﻌِﻠْﻢِ اﻟﻤَﻮْﺟﻮدِ‬
‫‪ .١٤٧‬وَ ﺗَﺮْكِ ﻃَﻠَﺐِ اﻟﻌِﻠْﻢِ اﻟﻤَﻔْﻘﻮدِ‬
‫‪ .١٤٨‬وَ ﻧُﺆْﻣِﻦُ ﺑﺎﻟﻠﱠﻮْحِ وَ اﻟﻘَﻠَﻢِ ﺑﺠَﻤﯿﻊِ ﻣﺎ ﻓﯿﮫِ ﻗَﺪْ رُﻗِﻢَ‬
‫‪ .١٤٩‬ﻓَﻠَﻮِ اﺟْﺘَﻤَﻊَ اﻟْﺨَﻠْﻖُ ﻛُﻠﱡﮭُﻢْ ﻋَﻠﻰ ﺷَﻲْءٍ ﻛَﺘَﺒَﮫُ اﻟﻠﱠﮫُ ﻓﯿﮫِ أَﻧﱠﮫُ ﻛﺎﺋِﻦٌ ﻟِﯿَﺠْﻌَﻠﻮهُ ﻏَﯿْﺮَ‬
‫ﻛﺎﺋِﻦٍ ﻟَﻢْ ﯾَﻘْﺪِروا ﻋَﻠَﯿْﮫِ‬
‫‪ .١٥٠‬وﻟﻮ اﺟﺘﻤﻌﻮا ﻛﻠﮭﻢ ﻋﻠﻰ ﺷﻲء ﻟﻢ ﯾﻜﺘﺒﮫ اﷲ ﺗﻌﺎﻟﻰ ﻓﯿﮫ‪ ،‬ﻟﯿﺠﻌﻠﻮه ﻛﺎﺋﻨﺎً ﻟﻢ‬
‫ﯾﻘﺪروا ﻋﻠﯿﮫ‬
‫‪ .١٥١‬ﺟَﻒﱠ اﻟﻘَﻠَﻢُ ﺑﻤﺎ ھُﻮَ ﻛﺎﺋِﻦٌ إِﻟﻰ ﯾَﻮْمِ اﻟﻘِﯿﺎﻣَﺔِ‬
‫‪ .١٥٢‬وَ ﻣﺎ أَﺧْﻄَﺄَ اﻟﻌَﺒْﺪَ ﻟَﻢْ ﯾَﻜُﻦْ ﻟِﯿُﺼﯿﺒَﮫُ وَ ﻣﺎ أَﺻﺎﺑَﮫُ ﻟَﻢْ ﯾَﻜُﻦْ ﻟِ ُﯿﺨْﻄِﺌَﮫُ‬
‫‪ .١٥٣‬وَ ﻋَﻠﻰ اﻟﻌَﺒْﺪِ أَنْ ﯾَﻌْﻠَﻢَ أَنﱠ اﻟﻠﱠﮫَ ﻗَﺪْ ﺳَﺒَﻖَ ﻋِﻠْﻤُﮫُ ﻓﻲ ﻛُﻞﱢ ﺷَﻲْءٍ ﻛﺎﺋِﻦٍ ﻣِﻦْ ﺧَﻠْﻘِﮫِ‬
‫‪ .١٥٤‬وَ ﻗَﺪﱠرَ ذﻟِﻚَ ﺑﻤَﺸﯿﺌَﺘِﮫِ ﺗَﻘْﺪﯾﺮاً ﻣُﺤْﻜَﻤﺎً ﻣُﺒْﺮَﻣﺎً‬
‫‪ .١٥٥‬ﻟَﯿْﺲَ ﻓﯿﮫِ ﻧﺎﻗِﺾٌ وَ ﻻ ﻣُﻌَﻘﱢﺐٌ وَ ﻻ ﻣُﺰﯾﻞٌ وَ ﻻ ﻣُﻐَﯿﱢﺮٌ وَ ﻻ ﻣُﺤَﻮﱢلٌ وَ ﻻ زَاﺋِﺪٌ وَ ﻻ‬
‫ﻧﺎﻗِﺺٌ ﻣِﻦْ ﺧَﻠْﻘِﮫِ ﻓﻲ ﺳَﻤﺎواﺗِﮫِ وَ أَرْﺿِﮫِ‬
‫‪ .١٥٦‬وَ ذﻟِﻚَ ﻣِﻦْ ﻋَﻘْﺪِ اﻹِﯾﻤﺎنِ‬
‫‪ .١٥٧‬وَ أُﺻﻮلِ اﻟﻤَﻌْﺮِﻓَﺔِ‬
‫‪ .١٥٨‬وَ اﻻﻋْﺘِﺮافِ ﺑﺘَﻮْﺣﯿﺪِ اﻟﻠﱠﮫِ وَ رُﺑﻮﺑﯿﱠﺘِﮫِ‬
‫‪ .١٥٩‬ﻛَﻤﺎ ﻗﺎلَ ﺗَﻌﺎﻟﻰ ﻓﻲ ﻛِﺘﺎﺑﮫِ اﻟﻌَﺰﯾﺰِ وَ ﺧَﻠَﻖَ ﻛﻞﱠ ﺷَﻲْءٍ ﻓَﻘَﺪﱠرَهُ ﺗﻘْﺪِﯾﺮَاً‬
‫‪ .١٦٠‬وَ ﻗﺎلَ ﺗَﻌﺎﻟﻰ وَ ﻛَﺎنَ أَﻣْﺮُ اﷲِ ﻗَﺪَرَاً ﻣَﻘْﺪُورَاً‬
‫‪14‬‬

‫‪ .١٦١‬ﻓَﻮَﯾْﻞٌ ﻟِﻤَﻦْ ﺻﺎرَ ﻟَﮫُ اﻟﻠﱠﮫُ ﻓﻲ اﻟﻘَﺪَرِ ﺧَﺼﯿﻤﺎً‬
‫‪ .١٦٢‬وَ أَﺣْﻀَﺮَ ﻟِﻠﻨﱠﻈَﺮِ ﻓﯿﮫِ ﻗَﻠْﺒﺎً ﺳَﻘﯿﻤﺎً‬
‫‪ .١٦٣‬ﻟَﻘَﺪِ اﻟْﺘَﻤَﺲَ ﺑﻮَھْﻤِﮫِ ﻓﻲ ﻣَﺤْﺾَ اﻟْﻐَﯿْﺐِ ﺳِﺮﱠاً ﻛَﺘﯿﻤﺎً‬
‫‪ .١٦٤‬وَ ﻋﺎدَ ﺑﻤﺎ ﻗَﺎل ﻓﯿﮫِ أَﻓﱠﺎﻛﺎً أَﺛﯿﻤﺎً‬
‫‪ .١٦٥‬وَ اﻟﻌَﺮْشُ وَ اﻟﻜُﺮْﺳِﻲﱡ ﺣَﻖﱞ‬
‫‪ .١٦٦‬وَ ھُﻮَ ﻋَﺰﱠ وَ ﺟَﻞﱠ ﻣُﺴْﺘَﻐْﻦٍ ﻋَﻦِ اﻟﻌَﺮْشِ وَ ﻣﺎ دوﻧَﮫُ وَ ﺑﻤﺎ ﻓَﻮْﻗَﮫُ‬
‫‪ .١٦٧‬ﻣُﺤﯿﻂٌ ﺑﻜُﻞﱢ ﺷَﻲْءٍ‬
‫‪ .١٦٨‬ﻗَﺪْ أَﻋْﺠَﺰَ ﻋَﻦِ اﻹِﺣﺎﻃَﺔِ ﺧَﻠْﻘَﮫُ‬
‫‪ .١٦٩‬وَ ﻧَﻘﻮلُ إِنﱠ اﻟﻠﱠﮫَ اﺗﱠﺨَﺬ َ إِﺑْﺮاھﯿﻢَ ﺧَﻠﯿﻼً‬
‫‪ .١٧٠‬وَ ﻛَﻠﱠﻢَ ﻣﻮﺳﻰ ﺗَﻜْﻠﯿﻤﺎً‬
‫‪ .١٧١‬إِﯾﻤﺎﻧﺎً وَ ﺗَﺼْﺪﯾﻘﺎً وَ ﺗَﺴْﻠﯿﻤﺎً‬
‫‪ .١٧٢‬وَ ﻧُﺆْﻣِﻦُ ﺑِﺎﻟﻤَﻼﺋِﻜَﺔِ وَ اﻟﻨﱠﺒِﯿﱢﯿﻦَ وَ اﻟﻜُﺘُﺐِ اﻟﻤُﻨْﺰَﻟَﺔِ ﻋَﻠﻰ اﻟﻤُﺮْﺳَﻠﯿﻦَ‬
‫‪ .١٧٣‬وَ ﻧَﺸْﮭَﺪُ أَﻧﱠﮭُﻢ ﻛﺎﻧﻮا ﻋَﻠﻰ اﻟﺤَﻖﱢ اﻟﻤُﺒﯿﻦِ‬
‫‪ .١٧٤‬وَ ﻧُﺴَﻤﱢﻲ أَھْﻞَ ﻗِﺒْﻠَﺘِﻨﺎ ﻣُﺴْﻠِﻤﯿﻦَ ﻣُﺆْﻣِﻨﯿﻦَ‬
‫‪ .١٧٥‬ﻣﺎ داﻣُﻮا ﺑﻤﺎ ﺟﺎءَ ﺑﮫِ اﻟﻨﱠﺒﻲﱡ ﻋَﻠَﯿْﮫِ اﻟﺼﱠﻼةُ وَ اﻟﺴﱠﻼمُ ﻣُﻌْﺘَﺮِﻓﯿﻦَ‬
‫‪ .١٧٦‬وَ ﻟَﮫُ ﺑﻜُﻞﱢ ﻣﺎ ﻗﺎلَ وَ أَﺧْﺒَﺮَ ﻣُﺼَﺪﱢﻗﯿﻦَ ﻏَﯿْﺮَ ﻣُﻜَﺬﺑﱢﯿﻦَ‬
‫‪ .١٧٧‬وَ ﻻ ﻧَﺨﻮضُ ﻓﻲ اﻟﻠﱠﮫِ‬
‫‪ .١٧٨‬وَ ﻻ ﻧُﻤﺎري ﻓﻲ دﯾﻦِ اﻟﻠﱠﮫِ ﺗَﻌﺎﻟﻰ‬
‫‪ .١٧٩‬وَ ﻻ ﻧُﺠﺎدِلُ ﻓﻲ اﻟﻘُﺮْآنِ‬
‫‪ .١٨٠‬وَ ﻧَﻌْﻠَﻢُ أَﻧﱠﮫُ ﻛَﻼمُ رَبﱢ اﻟﻌﺎﻟَﻤﯿﻦَ‬
‫‪ .١٨١‬ﻧَﺰَلَ ﺑﮫِ اﻟﺮﱡوحُ اﻷَﻣﯿﻦُ‬
‫‪ .١٨٢‬ﻓَﻌَﻠﱠﻤَﮫُ ﺳَﯿﱢﺪَ اﻟﻤُﺮْﺳَﻠﯿﻦَ ﻣُﺤَﻤﱠﺪاً ﺻَﻠﱠﻰ اﻟﻠﱠﮫُ ﻋَﻠَﯿْﮫِ وَ ﻋَﻠﻰ آﻟِﮫِ وَ ﺻَﺤْﺒﮫِ أَﺟْﻤَﻌﯿﻦَ‬
‫‪ .١٨٣‬وَ ﻛﻼمُ اﻟﻠﱠﮫِ ﺗَﻌﺎﻟﻰ ﻻ ﯾُﺴﺎوﯾﮫِ ﺷَﻲْءٌ ﻣِﻦْ ﻛَﻼمِ اﻟﻤَﺨْﻠﻮﻗﯿﻦَ‬
‫‪ .١٨٤‬وَ ﻻ ﻧَﻘﻮلُ ﺑﺨَﻠْﻖِ اﻟﻘُﺮْآنِ‬
‫‪ .١٨٥‬وَ ﻻ ﻧُﺨﺎﻟِﻒُ ﺟَﻤﺎﻋَﺔَ اﻟﻤُﺴْﻠِﻤﯿﻦَ‬
‫‪ .١٨٦‬وﻻ ﻧَﻘﻮلُ ﻻ ﯾَﻀُﺮﱡ ﻣَﻊَ اﻹِﺳْﻼمِ ذﻧْﺐٌ ﻟِﻤَﻦْ ﻋَﻤِﻠَﮫُ‬
‫‪ .١٨٧‬وَ ﻧَﺮْﺟﻮ ﻟِﻠْﻤُﺤْﺴِﻨﯿﻦَ )أن ﯾﻌﻔﻮ ﻋﻨﮭﻢ وﯾﺪﺧﻠﮭﻢ اﻟﺠﻨﺔ ﺑﺮﺣﻤﺘﮫ( ﻣِﻦَ اﻟﻤُﺆْﻣِﻨﯿﻦَ‬
‫وَ ﻻ ﻧَﺄْﻣَﻦُ ﻋَﻠَﯿْﮭِﻢْ وَ ﻻ ﻧَﺸْﮭَﺪُ ﻟَﮭُﻢْ ﺑﺎﻟﺠَﻨﱠﺔِ‬
‫‪ .١٨٨‬وَ ﻧَﺴْﺘَﻐْﻔِﺮُ ﻟِﻤُﺴﯿﺌِﮭﻢْ وَ ﻧَﺨﺎفُ ﻋَﻠَﯿْﮭِﻢْ وَ ﻻ ﻧُﻘَﻨﱢﻄُﮭُﻢْ‬
‫‪ .١٨٩‬وَ اﻷَﻣْﻦُ وَ اﻹِﯾﺎسُ ﯾَﻨْﻘُﻼنِ ﻋَﻦِ اﻟﻤِﻠﱠﺔِ‬
‫‪ .١٩٠‬وَ ﺳَﺒﯿﻞُ اﻟﺤَﻖﱢ ﺑَﯿْﻨَﮭُﻤﺎ ﻷَھْﻞِ اﻟﻘِﺒْﻠَﺔِ‬
‫‪ .١٩١‬وَ ﻻ ﯾَﺨْﺮُجُ اﻟﻌَﺒْﺪُ ﻣِﻦَ اﻹِﯾﻤﺎنِ إِﻻﱠ ﺑِﺠُﺤﻮدِ ﻣﺎ أَدْﺧَﻠَﮫُ ﻓﯿﮫِ‬
‫‪ .١٩٢‬وَ اﻹِﯾﻤﺎنُ ھُﻮَ اﻹِﻗْﺮارُ ﺑِﺎﻟﻠﱢﺴﺎنِ وَ اﻟﺘﱠﺼْﺪﯾﻖُ ﺑِﺎﻟﺠَﻨﺎنِ‬
‫‪ .١٩٣‬وَ أَنﱠ ﺟَﻤﯿﻊَ ﻣﺎ أَﻧْﺰَلَ اﻟﻠﱠﮫُ ﻓﻲ اﻟﻘُﺮْآنِ وَ ﺟَﻤﯿﻊَ ﻣﺎ ﺻَﺢﱠ ﻋَﻦِ اﻟﻨﱠﺒِﻲﱢ ﺻﻠﻰ اﷲ‬
‫ﻋﻠﯿﮫ وﺳﻠﻢ ﻣِﻦَ اﻟﺸﱠﺮْعِ وَ اﻟﺒَﯿﺎنِ ﻛُﻠﱡﮫُ ﺣَﻖﱞ‬
‫‪15‬‬

‫‪ .١٩٤‬وَ اﻹِﯾﻤﺎنُ واﺣِﺪٌ وَ أَھْﻠُﮫُ ﻓﻲ أَﺻْﻠِﮫِ ﺳَﻮا ٌء‬
‫‪ .١٩٥‬وَ اﻟﺘﱠﻔﺎﺿُﻞُ ﺑَﯿْﻨَﮭُﻢْ ﻓﻲ اﻟﺘﱠﻘْﻮى وَ ﻣُﺨَﺎﻟَﻔَﺔِ اﻟﮭَﻮى‬
‫‪ .١٩٦‬وَ اﻟﻤُﺆْﻣِﻨﻮنَ ﻛُﻠﱡﮭُﻢْ أَوْﻟِﯿﺎءُ اﻟﺮﱠﺣْﻤﻦِ‬
‫‪ .١٩٧‬وَ أَﻛْﺮَﻣُﮭُﻢْ أَﻃْﻮَﻋُﮭُﻢْ وَ أَﺗْﺒَﻌُﮭُﻢْ ﻟِﻠْﻘُﺮْآنِ‬
‫‪ .١٩٨‬وَ اﻹِﯾﻤﺎنُ ھُﻮَ اﻹِﯾﻤﺎنُ ﺑﺎﻟﻠﱠﮫِ‬
‫‪ .١٩٩‬وَ ﻣَﻼﺋِﻜَﺘِﮫِ‬
‫‪ .٢٠٠‬وَ ﻛُﺘُﺒﮫِ‬
‫‪ .٢٠١‬وُرُﺳُﻠِﮫِ‬
‫‪ .٢٠٢‬وَ اﻟﯿَﻮْمِ اﻵﺧِﺮِ‬
‫‪ .٢٠٣‬وَ اﻟﺒَﻌْﺚِ ﺑَﻌْﺪَ اﻟﻤَﻮْتِ‬
‫‪ .٢٠٤‬وَ اﻟﻘَﺪَرِ ﺧَﯿْﺮِهِ وَ ﺷَﺮﱢهِ وَ ﺣُﻠْﻮُهِ وَ ﻣُﺮﱡهِ ﻣِﻦَ اﻟﻠﱠﮫِ ﺗَﻌﺎﻟﻰ‬
‫‪ .٢٠٥‬وَ ﻧَﺤْﻦُ ﻣُﺆْﻣِﻨﻮنَ ﺑﺬﻟِﻚَ ﻛُﻠﱢﮫِ‬
‫‪ .٢٠٦‬وَ ﻻ ﻧُﻔَﺮﱢقُ ﺑَﯿْﻦَ أَﺣَﺪٍ ﻣِﻦْ رُﺳُﻠِﮫِ‬
‫‪ .٢٠٧‬وَ ﻧُﺼَﺪﱢﻗُﮭُﻢْ ﻛُﻠﱠﮭُﻢْ ﻋَﻠﻰ ﻣﺎ ﺟﺎءوا ﺑﮫِ‬
‫‪ .٢٠٨‬وَ أَھْﻞُ اﻟﻜَﺒﺎﺋِﺮِ ﻣْﻦْ أُﻣﱠﺔِ ﻣُﺤَﻤﱠﺪٍ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ﻓﻲ اﻟﻨﱠﺎرِ‬
‫‪ .٢٠٩‬ﻻ ﯾُﺨَﻠﱠﺪونَ إِذا ﻣﺎﺗﻮا وَ ھُﻢْ ﻣُﻮْﺣﱢﺪونَ‬
‫‪ .٢١٠‬وَ إِنْ ﻟَﻢْ ﯾَﻜﻮﻧُﻮا ﺗﺎﺋِﺒﯿﻦَ ﺑَﻌْﺪَ أَنْ ﻟَﻘُﻮا اﻟﻠﱠﮫَ ﻋﺎرِﻓﯿﻦَ ﻣُﺆْﻣِﻨﯿﻦَ‬
‫‪ .٢١١‬وَ ھُﻢْ ﻓﻲ ﻣَﺸﯿﺌَﺘِﮫِ وَ ﺣُﻜْﻤِﮫِ إِنْ ﺷﺎءَ ﻏَﻔَﺮَ ﻟَﮭُﻢْ وَ ﻋَﻔﺎ ﻋَﻨْﮭُﻢْ ﺑﻔَﻀْﻠِﮫِ‬
‫‪ .٢١٢‬ﻛَﻤﺎ ﻗﺎلَ ﺗَﻌﺎﻟﻰ ﻓﻲ ﻛِﺘﺎﺑﮫِ اﻟﻌَﺰﯾﺰِ إِنﱠ اﻟﻠﱠﮫَ ﻻَ ﯾَﻐْﻔِﺮُ أَنْ ﯾُﺸْﺮَكَ ﺑﮫِ وَ ﯾﻐْﻔِﺮُ ﻣَﺎ‬
‫دُوْنَ ذﻟﻚَ ﻟِﻤَﻦْ ﯾﺸَﺎءُ‬
‫‪ .٢١٣‬وَ إِنْ ﺷﺎءَ ﻋَﺬﺑﱠﮭُﻢْ ﻓﻲ اﻟﻨﱠﺎرِ ﺑﻘَﺪْرِ ﺟﻨﺎﯾَﺘِﮭِﻢْ ﺑﻌَﺪْﻟِﮫِ‬
‫‪ .٢١٤‬ﺛُﻢﱠ ﯾُﺨْﺮِﺟُﮭُﻢْ ﻣِﻨْﮭﺎ ﺑﺮَﺣْﻤَﺘِﮫِ وَ ﺷَﻔﺎﻋَﺔِ اﻟﺸﱠﺎﻓِﻌﯿﻦَ ﻣِﻦْ أَھْﻞِ ﻃﺎﻋَﺘِﮫِ‬
‫‪ .٢١٥‬ﺛُﻢﱠ ﯾَﺒْﻌَﺜُﮭُﻢْ إِﻟﻰ ﺟَﻨﱠﺘِﮫِ‬
‫‪ .٢١٦‬وَ ذﻟِﻚَ ﺑﺄَنﱠ اﻟﻠﱠﮫَ ﻣَﻮْﻟﻰ أَھْﻞِ ﻣَﻌْﺮِﻓِﺘِﮫِ‬
‫‪ .٢١٧‬وَ ﻟَﻢْ ﯾَﺠْﻌَﻠْﮭُﻢْ ﻓﻲ اﻟﺪﱠارَﯾْﻦِ ﻛَﺄَھْﻞ ﻧُﻜْﺮَﺗِﮫِ‬
‫‪ .٢١٨‬اﻟﱠﺬﯾﻦَ ﺧﺎﺑُﻮا ﻣِﻦْ ھِﺪاﯾَﺘِﮫِ وَ ﻟَﻢْ ﯾَﻨﺎﻟُﻮا ﻣِﻦْ وِﻻﯾَﺘِﮫِ‬
‫‪ .٢١٩‬اﻟﻠﱠﮭُﻢﱠ ﯾﺎ وَﻟِﻲﱠ اﻹِﺳْﻼمِ وَ أَھْﻠِﮫِ ﻣَﺴﱢﻜْﻨﺎ ﺑﺎﻹِﺳْﻼمِ ﺣَﺘﱠﻰ ﻧَﻠْﻘﺎكَ ﺑﮫِ‬
‫‪ .٢٢٠‬وَ ﻧَﺮى اﻟﺼﱠﻼةَ ﺧَﻠْﻒَ ﻛُﻞﱢ ﺑَﺮﱟ وَ ﻓﺎﺟﺮٍ ﻣِﻦْ أَھْﻞِ اﻟﻘِﺒْﻠَﺔِ‬
‫‪ .٢٢١‬وَ ﻧُﺼَﻠﱢﻲ ﻋَﻠﻰ ﻣَﻦْ ﻣﺎتَ ﻣِﻨْﮭُﻢْ‬
‫‪ .٢٢٢‬وَ ﻻ ﻧُﻨْﺰِلُ أَﺣَﺪاً ﻣِﻨْﮭُﻢْ ﺟَﻨﱠﺔً وَ ﻻ ﻧﺎراً‬
‫‪ .٢٢٣‬وَ ﻻ ﻧَﺸْﮭَﺪُ ﻋَﻠَﯿْﮭِﻢْ ﺑﻜُﻔْﺮٍ وَ ﻻ ﺷِﺮْكٍ وَ ﻻ ﻧِﻔﺎقٍ‬
‫‪ .٢٢٤‬ﻣﺎ ﻟَﻢْ ﯾَﻈْﮭَﺮْ ﻣِﻨْﮭُﻢْ ﻣِﻦْ ذﻟِﻚَ ﺷَﻲْءٌ‬
‫‪ .٢٢٥‬وَ ﻧَﺬرُ ﺳَﺮاﺋِﺮَھُﻢْ إِﻟﻰ اﻟﻠﱠﮫِ ﺗﻌﺎﻟﻰ‬
‫‪ .٢٢٦‬وَ ﻻ ﻧَﺮى اﻟﺴﱠﯿْﻒَ ﻋَﻠﻰ أَﺣَﺪٍ ﻣِﻦْ أُﻣﱠﺔِ ﻣُﺤَﻤﱠﺪٍ إِﻻﱠ ﻣَﻦْ وَﺟَﺐَ ﻋَﻠَﯿْﮫِ اﻟﺴﱠﯿْﻒُ‬
‫‪ .٢٢٧‬وَ ﻻ ﻧَﺮى اﻟﺨُﺮوجَ ﻋَﻠﻰ أَﺋِﻤﱠﺘِﻨﺎ وَ وُﻻةِ أُﻣﻮرِﻧﺎ‬
‫‪16‬‬

‫‪ .٢٢٨‬وَ إِنْ ﺟﺎرُوا وَ ﻻ ﻧَﺪْﻋﻮ ﻋَﻠﻰ أَﺣَﺪٍ ﻣِﻨْﮭُﻢ وَ ﻻ ﻧَﻨْﺰِعُ ﯾَﺪاً ﻣِﻦْ ﻃﺎﻋَﺘِﮭِ ْﻢ‬
‫‪ .٢٢٩‬وَ ﻧَﺮى ﻃﺎﻋَﺘَﮭُﻢْ ﻣِﻦْ ﻃﺎﻋَﺔِ اﻟﻠﱠﮫِ ﻋَﺰﱠ وَ ﺟَﻞﱠ ﻓَﺮﯾﻀَﺔً ﻣﺎ ﻟَﻢْ ﯾَﺄْﻣُﺮوا ﺑﻤَﻌْﺼِﯿَﺔٍ‬
‫‪ .٢٣٠‬وَ ﻧَﺪْﻋﻮ ﻟَﮭُﻢْ ﺑﺎﻟﺼﱠﻼحِ وَ اﻟﻨﱠﺠﺎحِ وَ اﻟﻤُﻌﺎﻓﺎةِ‬
‫‪ .٢٣١‬وَ ﻧَﺘﱠﺒﻊُ اﻟﺴﱡﻨﱠﺔَ وَ اﻟﺠَﻤﺎﻋَﺔَ وَ ﻧَﺠْﺘَﻨِﺐُ اﻟﺸﱡﺬوذ َ وَ اﻟﺨِﻼفَ وَ اﻟﻔُﺮْﻗَﺔَ‬
‫‪ .٢٣٢‬وَ ﻧُﺤِﺐﱡ أَھْﻞَ اﻟﻌَﺪْلِ وَ اﻷَﻣﺎﻧَﺔِ‬
‫‪ .٢٣٣‬وَ ﻧُﺒْﻐِﺾُ أَھْﻞَ اﻟﺠَﻮْرِ وَ اﻟﺨِﯿﺎﻧَﺔِ‬
‫‪ .٢٣٤‬وَ ﻧَﺮى اﻟﻤَﺴْﺢَ ﻋَﻠﻰ اﻟﺨُﻔﱠﯿْﻦِ ﻓﻲ اﻟﺴﱠﻔَﺮِ وَ اﻟﺤَﻀَﺮِ ﻛَﻤﺎ ﺟﺎءَ ﻓﻲ اﻷَﺛَﺮِ‬
‫‪ .٢٣٥‬وَ اﻟﺤَﺞﱡ وَ اﻟﺠﮭﺎدُ ﻓَﺮْﺿﺎنِ ﻣﺎﺿِﯿﺎنِ ﻣَﻊَ أُوْﻟﻲ اﻷَﻣْﺮِ ﻣِﻦْ أَﺋِﻤﱠﺔِ اﻟﻤُﺴْﻠِﻤﯿﻦَ‬
‫‪ .٢٣٦‬ﺑَﺮﱢھِﻢْ وَ ﻓﺎﺟﺮِھِﻢْ ﻻ ﯾُﺒْﻄِﻠُﮭُﻤﺎ ﺷَﻲْءٌ وَ ﻻ ﯾَﻨْﻘُﻀُﮭُﻤﺎ‬
‫‪ .٢٣٧‬وَ ﻧُﺆْﻣِﻦُ ﺑﺎﻟﻜِﺮامِ اﻟﻜﺎﺗِﺒﯿﻦَ‬
‫‪ .٢٣٨‬وَ أَنﱠ اﻟﻠﱠﮫَ ﻗَﺪْ ﺟَﻌَﻠَﮭُﻢْ ﺣﺎﻓِﻈﯿﻦَ‬
‫‪ .٢٣٩‬وَ ﻧُﺆْﻣِﻦُ ﺑﻤَﻠَﻚَ اﻟﻤَﻮْتِ اﻟﻤُﻮَﻛﱠﻞِ ﺑﻘَﺒْﺾِ أَرْواحِ اﻟﻌﺎﻟَﻤﯿﻦَ‬
‫‪ .٢٤٠‬وَ ﺑﻌﺬابِ اﻟﻘَﺒْﺮِ ﻟِﻤَﻦْ ﻛﺎنَ ﻟَﮫُ أَھْﻼً‬
‫‪ .٢٤١‬وَ ﺑﺴُﺆالِ ﻣُﻨْﻜَﺮٍ وَ ﻧَﻜﯿﺮٍ ﻟِﻠﻤَﯿﱢﺖِ ﻓﻲ ﻗَﺒْﺮِهِ‬
‫‪ .٢٤٢‬ﻋَﻦْ رَﺑﱢﮫِ وَ دﯾﻨِﮫِ وَ ﻧَﺒﯿﱢﮫِ ﻋَﻠﻰ ﻣﺎ ﺟﺎءَتْ ﺑﮫِ اﻷَﺧْﺒﺎرُ ﻋَﻦْ رَﺳﻮلِ رَﺑﮫِ ﺻﻠﻰ اﷲ‬
‫ﻋﻠﯿﮫ وﺳﻠﻢ وَ ﻋَﻦِ اﻟﺼﱠﺤﺎﺑَﺔِ رَﺿِﻲَ اﻟﻠﱠﮫُ ﻋَﻨْﮭُﻢْ أَﺟْﻤَﻌﯿﻦَ‬
‫‪ .٢٤٣‬وَ اﻟﻘَﺒْﺮُ رَوْﺿَﺔٌ ﻣِﻦْ رِﯾﺎضِ اﻟﺠَﻨﱠﺔِ أَوْ ﺣُﻔْﺮَةٌ ﻣِﻦْ ﺣُﻔَﺮِ اﻟﻨﱠﺎرِ‬
‫‪ .٢٤٤‬وَ ﻧُﺆْﻣِﻦُ ﺑﺎﻟﺒَﻌْﺚِ وَ ﺑﺠﺰاءِ اﻷَﻋْﻤﺎلِ ﯾَﻮْمَ اﻟﻘِﯿﺎﻣَﺔِ‬
‫‪ .٢٤٥‬وَ اﻟﻌَﺮْضِ‬
‫‪ .٢٤٦‬وَ اﻟﺤِﺴﺎبِ‬
‫‪ .٢٤٧‬وَ ﻗِﺮاءَةِ اﻟﻜِﺘﺎبِ‬
‫‪ .٢٤٨‬وَ اﻟﺜﱠﻮابِ وَ اﻟﻌِﻘﺎبِ‬
‫‪ .٢٤٩‬وَ اﻟﺼﱢﺮاطِ‬
‫‪ .٢٥٠‬وَ اﻟﻤﯿﺰانِ ﯾُﻮزَنُ ﺑﮫِ أَﻋْﻤﺎلُ اﻟﻤُﺆْﻣِﻨﯿﻦَ ﻣِﻦْ اﻟﺨَﯿْﺮِ وَ اﻟﺸﱠﺮﱢ وَ اﻟﻄﱠﺎﻋَﺔِ وَ‬
‫اﻟﻤَﻌْﺼِﯿَﺔِ‬
‫‪ .٢٥١‬وَ اﻟﺠَﻨﱠﺔُ وَ اﻟﻨﱠﺎرُ ﻣَﺨْﻠﻮﻗَﺘﺎنِ ﻻ ﯾَﻔْﻨَﯿﺎنِ وَ ﻻ ﯾَﺒﯿﺪانِ‬
‫‪ .٢٥٢‬وَ إِنﱠ اﻟﻠﱠﮫَ ﺗَﻌﺎﻟﻰ ﺧَﻠَﻖَ اﻟﺠَﻨﱠﺔَ وَ اﻟﻨﱠﺎرَ وَ ﺧَﻠَﻖَ ﻟَﮭُﻤﺎ أَھْﻼً‬
‫‪ .٢٥٣‬ﻓَﻤَﻦْ ﺷﺎءَ إِﻟﻰ اﻟﺠَﻨﱠﺔِ أَدْﺧَﻠَﮫُ ﻓَﻀْﻼً ﻣِﻨْﮫُ‬
‫‪ .٢٥٤‬وَ ﻣَﻦْ ﺷﺎءَ ﻣِﻨْﮭُﻢْ إِﻟﻰ اﻟﻨﱠﺎرِ أَدْﺧَﻠَﮫُ ﻋَﺪْﻻً ﻣِﻨْﮫُ‬
‫‪ .٢٥٥‬وَ ﻛُﻞﱞ ﯾَﻌْﻤَﻞُ ﻟِﻤﺎ ﻗَﺪْ ﻓُﺮِغَ ﻣِﻨْﮫُ وَ ﺻﺎﺋِﺮٌ إِﻟﻰ ﻣﺎ ﺧُﻠِﻖَ ﻟَﮫُ‬
‫‪ .٢٥٦‬وَ اﻟﺨَﯿْﺮُ وَ اﻟﺸﱠﺮُ ﻣُﻘَﺪﱠرانِ ﻋَﻠﻰ اﻟﻌِﺒﺎدِ‬
‫‪ .٢٥٧‬وَ اﻻﺳْﺘِﻄﺎﻋَﺔُ اﻟﱠﺘﻲ ﯾَﺠﺐُ ﺑﮭﺎ اﻟﻔِﻌْﻞُ ‪ -‬ﻣِﻦْ ﻧَﺤْﻮِ اﻟﺘﱠﻮْﻓﯿﻖِ اﻟﱠﺬي ﻻ ﯾَﺠُﻮزُ أَنْ‬
‫ﯾُﻮْﺻَﻒَ اﻟﻤَﺨْﻠﻮقُ ﺑﮭﺎ ‪ -‬ﺗَﻜﻮنُ ﻣَﻊَ اﻟﻔِﻌْﻞِ‬
‫‪ .٢٥٨‬وَ أَﻣﱠﺎ اﻻﺳْﺘِﻄﺎﻋَﺔُ ﻣِﻦَ اﻟﺼﱢﺤْﺔِ وَ اﻟْﻮُﺳْﻊِ وَ اﻟﺘﱠﻤَﻜﱡﻦِ وَ ﺳﻼﻣَﺔِ اﻵﻻتِ ﻓَﮭِﻲَ ﻗَﺒْﻞَ‬
‫اﻟﻔِﻌْﻞِ‬
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‫‪ .٢٥٩‬وَ ﺑﮭﺎ ﯾَﺘَﻌَﻠﱠﻖُ اﻟﺨِﻄﺎبُ وَ ھُﻮَ ﻛَﻤﺎ ﻗﺎلَ اﻟﻠﱠﮫُ ﺗَﻌﺎﻟﻰ ﻻَ ﯾﻜَﻠﻒُ اﻟْﻠﱠﮫُ ﻧﻔْﺴَﺎً إِﻻﱠ‬
‫وُﺳْﻌَﮭَﺎ‬
‫‪ .٢٦٠‬وَ أَﻓْﻌﺎلُ اﻟﻌِﺒﺎدِ ھِﻲَ ﺑﺨَﻠْﻖِ اﻟﻠﱠﮫِ ﺗَﻌﺎﻟﻰ وَ ﻛَﺴْﺐٍ ﻣِﻦَ اﻟﻌِﺒﺎدِ‬
‫‪ .٢٦١‬وَ ﻟَﻢْ ﯾُﻜَﻠﱢﻔْﮭُﻢُ اﻟﻠﱠﮫُ ﺗَﻌﺎﻟﻰ إِﻻﱠ ﻣﺎ ﯾُﻄِﯿْﻘُﻮْنَ‬
‫‪ .٢٦٢‬وَ ﻻ ﯾُﻄِﯿْﻘُﻮْنَ إِﻻﱠ ﻣﺎ ﻛَﻠﱠﻔَﮭُﻢْ وَ ھُﻮَ ﺣﺎﺻِﻞُ ﺗَﻔْﺴﯿﺮِ ﻗَﻮْلِ ﻻ ﺣَﻮْلَ وَ ﻻ ﻗُﻮﱠةَ إِﻻﱠ‬
‫ﺑﺎﻟﻠﱠﮫِ‬
‫‪ .٢٦٣‬ﻧَﻘﻮلُ ﻻ ﺣِﯿﻠَﺔَ وَ ﻻ ﺣَﺮَﻛَﺔَ ﻷَﺣَﺪٍ ﻋَﻦْ ﻣَﻌْﺼِﯿَﺔِ اﻟﻠﱠﮫِ إِﻻﱠ ﺑﻤَﻌُﻮﻧَﺔِ اﻟﻠﱠﮫِ‬
‫‪ .٢٦٤‬وَ ﻻ ﻗُﻮﱠةَ ﻷَﺣَﺪٍ ﻋَﻠﻰ إِﻗﺎﻣَﺔِ ﻃﺎﻋَﺔٍ وَ اﻟﺜﱠﺒﺎتِ ﻋَﻠَﯿْﮭﺎ إِﻻﱠ ﺑﺘَﻮْﻓﯿﻖِ اﻟﻠﱠﮫِ‬
‫‪ .٢٦٥‬وَ ﻛُﻞﱡ ﺷَﻲْءٍ ﯾَﺠْﺮي ﺑﻤَﺸﯿﺌَﺔِ اﻟﻠﱠﮫِ ﻋَﺰﱠ وَ ﺟَﻞﱠ وَ ﻋِﻠْﻤِﮫِ وَ ﻗَﻀﺎﺋِﮫِ وَ ﻗَﺪَرَهِ‬
‫‪ .٢٦٦‬ﻏَﻠَﺒَﺖْ ﻣَﺸﯿﺌَﺘُﮫُ اﻟﻤَﺸﯿﺌﺎتِ ﻛُﻠﱠﮭﺎ‬
‫‪ .٢٦٧‬وَ ﻏَﻠَﺐَ ﻗَﻀﺎؤُهُ اﻟﺤِﯿَﻞَ ﻛُﻠﱠﮭﺎ‬
‫‪ .٢٦٨‬ﯾَﻔْﻌَﻞُ ﻣﺎ ﺷﺎءَ وَ ھُﻮَ ﻏَﯿْﺮُ ﻇﺎﻟِﻢٍ أَﺑَﺪاً‬
‫‪ .٢٦٩‬ﺗَﻘَﺪﱠسَ ﻋَﻦْ ﻛُﻞﱢ ﺳُﻮءٍ‬
‫‪ .٢٧٠‬وَ ﺗَﻨَﺰﱠهَ ﻋَﻦْ ﻛُﻞﱢ ﻋَﯿْﺐٍ وَ ﺷَﯿْﻦٍ‬
‫‪ .٢٧١‬ﻻَ ﯾُﺴْﺄَلُ ﻋَﻤﱠﺎ ﯾﻔْﻌَﻞُ وَ ھُﻢْ ﯾﺴْﺄَﻟﻮْنَ‬
‫‪ .٢٧٢‬وَ ﻓﻲ دُﻋﺎءِ اﻷَﺣْﯿﺎءِ ﻟﻸَﻣْﻮاتِ وَ ﺻَﺪَﻗَﺘَﮭِﻢْ ﻣَﻨْﻔَﻌَﺔٌ ﻟِﻸَﻣْﻮاتِ‬
‫‪ .٢٧٣‬وَ اﻟﻠﱠﮫُ ﺗَﻌﺎﻟﻰ ﯾَﺴْﺘَﺠﯿﺐُ اﻟﺪﱠﻋَﻮاتِ‬
‫‪ .٢٧٤‬وَ ﯾَﻘْﻀﻲ اﻟﺤﺎﺟﺎتِ‬
‫‪ .٢٧٥‬وَ ﯾَﻤْﻠِﻚُ ﻛُﻞﱠ ﺷَﻲْءٍ وَ ﻻ ﯾَﻤْﻠِﻜُﮫُ ﺷَﻲْءٌ‬
‫‪ .٢٧٦‬وَ ﻻ ﯾُﺴْﺘَﻐْﻨﻰ ﻋَﻦِ اﻟﻠﱠﮫِ ﺗَﻌﺎﻟﻰ ﻃَﺮْﻓَﺔَ ﻋَﯿْﻦٍ‬
‫‪ .٢٧٧‬وَ ﻣَﻦِ اﺳْﺘَﻐْﻨَﻰ ﻋَﻦِ اﻟﻠﱠﮫِ ﻃَﺮْﻓَﺔَ ﻋَﯿْﻦٍ ﻓَﻘَﺪْ ﻛَﻔَﺮَ وَ ﺻﺎرَ ﻣِﻦْ أَھْﻞِ اﻟﺨُﺴْﺮانِ‬
‫‪ .٢٧٨‬وَ إِنﱠ اﻟﻠﱠﮫَ ﺗَﻌﺎﻟﻰ ﯾَﻐْﻀَﺐُ وَ ﯾَﺮْﺿَﻰ ﻻ ﻛَﺄَﺣَﺪٍ ﻣِﻦَ اﻟﻮَرَى‬
‫‪ .٢٧٩‬وَ ﻧُﺤِﺐُ أَﺻْﺤﺎبَ اﻟﻨﱠﺒﻲﱢ وَ ﻻ ﻧُﻔَﺮﱢطُ ﻓﻲ ﺣُﺐِ أَﺣَﺪٍ ﻣِﻨْﮭُﻢْ‬
‫‪ .٢٨٠‬وَ ﻻ ﻧَﺘَﺒَﺮﱠأُ ﻣِﻦْ أَﺣَﺪٍ ﻣِﻨْﮭُﻢْ‬
‫‪ .٢٨١‬وَ ﻧُﺒْﻐِﺾُ ﻣَﻦْ ﯾُﺒْﻐِﻀُﮭُﻢْ‬
‫‪ .٢٨٢‬وَ ﺑﻐَﯿْﺮِ اﻟْﺤَﻖِ ﻻ ﻧَﺬﻛُﺮُھُﻢْ‬
‫‪ .٢٨٣‬وَ ﻧَﺮى ﺣُﺒﱠﮭُﻢْ دﯾﻨﺎً وَ إِﯾﻤﺎﻧﺎً وَ إِﺣْﺴﺎﻧﺎً‬
‫‪ .٢٨٤‬وَ ﺑُﻐْﻀَﮭُﻢْ ﻛُﻔْﺮاً وَ ﺷِﻘﺎﻗﺎً وَ ﻧِﻔﺎﻗﺎً وَ ﻃُﻐْﯿﺎﻧﺎً‬
‫‪ .٢٨٥‬وَ ﻧُﺜْﺒﺖُ اﻟﺨِﻼﻓَﺔَ ﺑَﻌْﺪَ اﻟﻨﱠﺒﻲﱢ أَوﱠﻻً ﻷَﺑﻲ ﺑَﻜْﺮٍ اﻟﺼﱢﺪﱢﯾﻖِ رَﺿِﻲَ اﻟﻠﱠﮫُ ﻋَﻨْﮫُ ﺗَﻔْﻀﯿﻼً وَ‬
‫ﺗَﻘْﺪﯾﻤﺎً ﻋَﻠَﻰ ﺟَﻤﯿﻊِ اﻷُﻣﱠﺔِ‬
‫‪ .٢٨٦‬ﺛُﻢﱠ ﻟِﻌُﻤَﺮَ ﺑْﻦِ اﻟﺨَﻄﱠﺎبِ رَﺿِﻲَ اﻟﻠﱠﮫُ ﻋَﻨْﮫُ‬
‫‪ .٢٨٧‬ﺛُﻢﱠ ﻟِﻌُﺜْﻤﺎنَ ﺑْﻦِ ﻋَﻔﱠﺎنَ رَﺿِﻲَ اﻟﻠﱠﮫُ ﻋَﻨْﮫُ‬
‫‪ .٢٨٨‬ﺛُﻢﱠ ﻟِﻌَﻠِﻲﱟ ﺑْﻦِ أَﺑﻲ ﻃﺎﻟِﺐٍ رَﺿِﻲَ اﻟﻠﱠﮫُ ﻋَﻨْﮫُ‬
‫‪ .٢٨٩‬وَ ھُﻢُ اﻟﺨُﻠَﻔﺎءُ اﻟﺮﱠاﺷِﺪونَ‬
‫‪ .٢٩٠‬وَ اﻷَﺋِﻤﱠﺔُ اﻟﻤَﮭْﺪِﯾﱡﻮنَ‬
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‫اﻟﱠﺬﯾﻦَ ﻗَﻀَﻮْا ﺑﺎﻟﺤَﻖﱢ وَ ﻛﺎﻧُﻮا ﺑﮫِ ﯾَﻌْﺪِﻟﻮنَ رِﺿْﻮانُ اﻟﻠﱠﮫِ ﻋَﻠَﯿْﮭِﻢْ أَﺟْﻤَﻌﯿﻦَ‬ ‫‪.٢٩١‬‬
‫وَ إِنﱠ اﻟﻌَﺸَﺮَةَ اﻟﱠﺬﯾﻦَ ﺳَﻤﱠﺎھُﻢْ رَﺳُﻮلُ اﻟﻠﱠﮫِ ﻧَﺸْﮭَﺪُ ﻟَﮭُﻢْ ﺑﺎﻟﺠَﻨﱠﺔِ‬ ‫‪.٢٩٢‬‬
‫ﻛَﻤﺎ ﺷَﮭِﺪَ ﻟَﮭُﻢْ رَﺳُﻮلُ اﻟﻠﱠﮫِ وَ ﻗَﻮْﻟُﮫُ اﻟﺤَﻖﱢ وَ ھُﻢْ‬ ‫‪.٢٩٣‬‬
‫أَﺑﻮ ﺑَﻜْﺮٍ‬ ‫‪.٢٩٤‬‬
‫وَ ﻋُﻤَﺮُ‬ ‫‪.٢٩٥‬‬
‫وَ ﻋُﺜْﻤﺎنُ‬ ‫‪.٢٩٦‬‬
‫وَ ﻋَﻠِﻲٌ‬ ‫‪.٢٩٧‬‬
‫وَ ﻃَﻠْﺤَﺔُ‬ ‫‪.٢٩٨‬‬
‫وَ اﻟﺰﱡﺑَﯿْﺮُ‬ ‫‪.٢٩٩‬‬
‫وَ ﺳَﻌْﺪٌ‬ ‫‪.٣٠٠‬‬
‫وَ ﺳَﻌﯿﺪٌ‬ ‫‪.٣٠١‬‬
‫وَ ﻋَﺒْﺪُ اﻟﺮﱠﺣْﻤﻦِ ﺑْﻦُ ﻋَﻮْفٍ‬ ‫‪.٣٠٢‬‬
‫وَ أَﺑﻮ ﻋُﺒَﯿْﺪَةَ ﺑْﻦُ اﻟﺠَﺮﱠاحِ وَ ھُﻮَ أَﻣﯿﻦُ ھﺬِهِ اﻷُﻣﱠﺔِ رِﺿْﻮانُ اﻟﻠﱠﮫِ ﻋَﻠَﯿْﮭِﻢْ أَﺟْﻤَﻌﯿ َ‬
‫ﻦ‬ ‫‪.٣٠٣‬‬
‫وَ ﻣَﻦْ أَﺣْﺴَﻦَ اﻟﻘَﻮْلَ ﻓﻲ أَﺻْﺤﺎبِ اﻟﻨﱠﺒﻲﱢ وَ أِزْوَاﺟﮫِ وَ ذرﱢﯾﱠﺎﺗِﮫِ ﻓَﻘَﺪْ ﺑَﺮِئَ ﻣِﻦَ‬ ‫‪.٣٠٤‬‬
‫اﻟﻨﱢﻔﺎقِ‬
‫‪ .٣٠٥‬وَ ﻋُﻠَﻤﺎءُ اﻟﺴﱠﻠَﻒِ ﻣِﻦَ اﻟﺼﱠﺎﻟِﺤﯿﻦَ‬
‫‪ .٣٠٦‬وَ اﻟﺘﱠﺎﺑﻌﯿﻦَ‬
‫‪ .٣٠٧‬وَ ﻣَﻦْ ﺑَﻌْﺪَھُﻢْ ﻣِﻦْ أَھْﻞِ اﻟﺨَﯿْﺮِ وَ اﻷَﺛَﺮِ وَ أَھْﻞِ اﻟﻔِﻘْﮫِ وَ اﻟﻨﱠﻈَﺮِ‬
‫‪ .٣٠٨‬ﻻ ﯾُﺬﻛَﺮُونَ إِﻻﱠ ﺑﺎﻟﺠَﻤﯿﻞِ‬
‫‪ .٣٠٩‬وَ ﻣَﻦْ ذﻛَﺮَھُﻢْ ﺑﺴﻮءٍ ﻓَﮭُﻮَ ﻋَﻠﻰ ﻏَﯿْﺮِ اﻟﺴﱠﺒﯿﻞِ‬
‫‪ .٣١٠‬وَ ﻻ ﻧُﻔَﻀﱢﻞُ أَﺣَﺪاً ﻣِﻦَ اﻷَوْﻟِﯿﺎءِ ﻋَﻠﻰ أَﺣَﺪٍ ﻣِﻦَ اﻷَﻧْﺒﯿﺎءِ‬
‫‪ .٣١١‬وَ ﻧَﻘﻮلُ ﻧَﺒﻲﱞ واﺣِﺪٌ أَﻓْﻀَﻞُ ﻣِﻦْ ﺟَﻤﯿﻊِ اﻷَوْﻟِﯿﺎءِ‬
‫‪ .٣١٢‬وَ ﻧُﺆْﻣِﻦُ ﺑﻤﺎ ﺟﺎءَ ﻣِﻦْ ﻛَﺮاﻣﺎﺗِﮭِﻢْ وَ ﺻَﺢﱠ ﻋَﻦِ اﻟﺜﱢﻘﺎتِ ﻣِﻦْ رِواﯾَﺘِﮭِﻢْ‬
‫‪ .٣١٣‬وَ ﻧُﺆْﻣِﻦُ ﺑﺄَﺷْﺮاطِ اﻟﺴﱠﺎﻋَﺔِ ﻣِﻨْﮭﺎ‬
‫‪ .٣١٤‬ﺧُﺮوجُ اﻟﺪﱠﺟﱠﺎلِ‬
‫‪ .٣١٥‬وَ ﻧُﺰولُ ﻋﯿﺴﻰ ﻋَﻠَﯿْﮫِ اﻟﺴﱠﻼمُ ﻣِﻦَ اﻟﺴﱠﻤﺎءِ‬
‫‪ .٣١٦‬وَ ﺑﻄُﻠﻮعِ اﻟﺸﱠﻤْﺲِ ﻣِﻦْ ﻣَﻐْﺮِﺑﮭﺎ‬
‫‪ .٣١٧‬وَ ﺧُﺮوجِ دَاﺑﱠﺔِ اﻷَرْضِ ﻣِﻦْ ﻣَﻮْﺿِﻌِﮭﺎ‬
‫‪ .٣١٨‬وَ ﻻ ﻧُﺼَﺪﱢقُ ﻛﺎھِﻨﺎً وَ ﻻ ﻋَﺮﱠاﻓﺎً‬
‫‪ .٣١٩‬وَ ﻻ ﻣَﻦْ ﯾَﺪﱠﻋﻲ ﺷَﯿْﺌﺎً ﺑﺨِﻼفِ اﻟﻜِﺘﺎبِ وَ اﻟﺴﱡﻨﱠﺔِ وَ إِﺟْﻤﺎعِ اﻷُﻣﱠﺔِ‬
‫‪ .٣٢٠‬وَ ﻧَﺮى اﻟﺠَﻤﺎﻋَﺔَ ﺣَﻘﱠﺎً وَ ﺻَﻮاﺑﺎً‬
‫‪ .٣٢١‬وَ اﻟﻔُﺮْﻗَﺔَ زَﯾْﻐﺎً وَ ﻋَﺬاﺑﺎً‬
‫‪ .٣٢٢‬وَ دِﯾﻦُ اﻟﻠﱠﮫِ ﻓﻲ اﻟﺴﱠﻤﺎءِ وَ اﻷَرْضِ واﺣِﺪٌ وَ ھُﻮَ دِﯾﻦُ اﻹِﺳْﻼمِ‬
‫‪ .٣٢٣‬ﻛَﻤﺎ ﻗﺎلَ اﻟﻠﱠﮫ ﺗَﻌﺎﻟﻰ إِنﱠ اﻟﺪﱢﯾﻦَ ﻋِﻨْﺪَ اﻟْﻠﱠﮫِ اﻹِﺳْﻼمُ‬
‫‪ .٣٢٤‬وَ ﻗﺎلَ ﺗَﻌﺎﻟﻰ وَ ﻣَﻦْ ﯾﺒْﺘﻎِ ﻏَﯿْﺮَ اﻹِﺳْﻼمِ دِﯾﻨَﺎً ﻓَﻠَﻦْ ﯾﻘْﺒَﻞَ ﻣِﻨْﮫُ‬
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‫وَ ﻗﺎلَ ﺗَﻌﺎﻟﻰ وَ رَﺿِﯿْﺖُ ﻟﻜُﻢُ اﻹِﺳْﻼمَ دِﯾﻨَﺎً‬ ‫‪.٣٢٥‬‬
‫وَ ھُﻮَ ﺑَﯿْﻦَ اﻟﻐُﻠُﻮﱢ وَ اﻟﺘﱠﻘْﺼﯿﺮِ‬ ‫‪.٣٢٦‬‬
‫وَ اﻟﺘﱠﺸْﺒﯿﮫِ وَ اﻟﺘﱠﻌْﻄﯿﻞِ‬ ‫‪.٣٢٧‬‬
‫وَ اﻟﺠَﺒْﺮِ وَ اﻟﻘَﺪَرِ‬ ‫‪.٣٢٨‬‬
‫وَ اﻷَﻣْﻦِ وَ اﻟﯿَﺄْسِ‬ ‫‪.٣٢٩‬‬
‫ﻓَﮭﺬا دِﯾﻨُﻨﺎ وَ اﻋْﺘِﻘﺎدُﻧﺎ ﻇﺎھِﺮاً وَ ﺑﺎﻃِﻨﺎً‬ ‫‪.٣٣٠‬‬
‫وَ ﻧَﺤْﻦُ ﻧَﺒْﺮَأُ إِﻟﻰ اﻟﻠﱠﮫِ ﺗَﻌﺎﻟﻰ ﻣِﻤﱠﻦْ ﺧﺎﻟَﻒَ اﻟﱠﺬي ذﻛَﺮْﻧﺎهُ وَ ﺑَﯿﱠﻨﺎهُ‬ ‫‪.٣٣١‬‬
‫وﻧﺴﺄل اﷲ ﺗﻌﺎﻟﻰ أن ﯾﺜﺒﺘﻨﺎ ﻋﻠﯿﮫ ‪ ،‬وﯾﺨﺘﻢ ﻟﻨﺎ ﺑﮫ‪.‬‬ ‫‪.٣٣٢‬‬
‫وﯾﻌﺼﻤﻨﺎ ﻣﻦ اﻷھﻮاء اﻟﻤﺨﺘﻠﻄﺔ‪،‬‬ ‫‪.٣٣٣‬‬
‫واﻵراء اﻟﻤﺘﻔﺮﻗﺔ‪.‬‬ ‫‪.٣٣٤‬‬
‫واﻟﻤﺬاھﺐ اﻟﺮدﯾﺔ‪.‬‬ ‫‪.٣٣٥‬‬
‫ﻛﺎﻟﻤﺸﺒﮭﺔ‪.‬‬ ‫‪.٣٣٦‬‬
‫واﻟﺠﮭﻤﯿﺔ‪.‬‬ ‫‪.٣٣٧‬‬
‫واﻟﺠﺒﺮﯾﺔ‪.‬‬ ‫‪.٣٣٨‬‬
‫واﻟﻘﺪرﯾﺔ ‪.‬‬ ‫‪.٣٣٩‬‬
‫وﻏﯿﺮھﻢ‪ ،‬ﻣﻤﻦ ﺧﺎﻟﻒ اﻟﺴﻨﺔ واﻟﺠﻤﺎﻋﺔ‬ ‫‪.٣٤٠‬‬
‫واﺗﺒﻊ اﻟﺒﺪﻋﺔ واﻟﻀﻼﻟﺔ‪.‬‬ ‫‪.٣٤١‬‬
‫وﻧﺤﻦ ﻣﻨﮭﻢ ﺑﺮءاء‬ ‫‪.٣٤٢‬‬
‫وھﻢ ﻋﻨﺪﻧﺎ ﺿﻼل وأردﯾﺎء‪.‬‬ ‫‪.٣٤٣‬‬
‫واﷲ أﻋﻠﻢ ﺑﺎﻟﺼﻮاب‬ ‫‪.٣٤٤‬‬
‫وإﻟﯿﮫ اﻟﻤﺮﺟﻊ واﻟﻤﺂب‪".‬‬ ‫‪.٣٤٥‬‬
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‫إذا ﺻﺢ ﻣﻨﻚ اﻟﻮد ﻓﺎﻟﻜﻞ ھﯿﻦ ‪ :::‬وﻛﻞ اﻟﺬي ﻓﻮق اﻟﺘﺮاب ﺗﺮاب‬
‫وﻟﯿﺖ اﻟﺬي ﺑﯿﻨﻲ وﺑﯿﻨﻚ ﻋﺎﻣﺮ ‪ :::‬وﺑﯿﻨﻲ وﺑﯿﻦ اﻟﻌﺎﻟﻤﯿﻦ ﺧﺮاب‬
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‫‪‬‬
‫‪‬‬
‫ﻋﻠﻢ اﻟﺘﻮﺣﯿﺪ‬
‫أوﻻ – اﻹﯾﻤﺎن ﺑﺎﷲ ﺗﻌﺎﻟﻰ )اﻷﻟﮭﯿﺔ( و ﺻﻔﺎت اﷲ‬
‫ﺛﺎﻧﯿــﺎ ـ اﻹﯾﻤﺎن ﺑﺄﻧﺒﯿﺎء اﷲ ورﺳﻠﮫ )اﻟﻨﺒﻮات(‬
‫ﺛﺎﻟﺜﺎ ـ اﻹﯾﻤﺎن ﺑﺎﻟﺴﻤﻌﯿــــﺎت‪ :‬وھﻲ ﻛﻞ اﻟﻌﻘﺎﺋﺪ اﻟﺘﻰ ﺟﺎء ﺑﮭﺎ اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ – ﻏﯿﺮ ﻣﺎ ﯾﺘﻌﻠﻖ ﺑﺎﷲ‬
‫ورﺳﻠﮫ – ﻣﻦ اﻷﻣﻮر اﻟﺘﻰ ﻻ ﺗﺪرك ﺑﺎﻟﺤﻮاس اﻟﺨﻤﺲ )أي ﻣﺎ وراء اﻟﻄﺒﯿﻌﺔ(‬
‫أوﻻ – اﻹﯾﻤﺎن ﺑﺎﷲ ﺗﻌﺎﻟﻰ )اﻷﻟﮭﯿﺔ( و ﺻﻔﺎت اﷲ‬
‫س ـ ﻣﺎ ھﻮ ﻋﻠﻢ اﻟﺘﻮﺣﯿﺪ ؟‬
‫ج ـ ھﻮ ﻋﻠﻢ ﯾﺒﺤﺚ ﻓﯿﮫ ﻋﻦ ذات اﻟﺒﺎري ﺟﻞ وﻋﻼ ﻣﻦ ﺣﯿﺚ إﺛﺒﺎت ﺻﻔﺎت اﻟﻜﻤﺎل ﻟﮫ وﻧﻔﻲ ﻣﺎ ﻋﺪاھﺎ ﻋﻨﮫ‪ ،‬وﯾﺒﺤﺚ‬
‫ﻋﻦ ذات رﺳﻠﮫ ﻣﻦ ﺣﯿﺚ ﻣﺎ ﯾﺠﺐ ﻓﻲ ﺣﻘﮭﻢ وﻣﺎ ﯾﺴﺘﺤﯿﻞ وﻣﺎ ﯾﺠﻮز ‪.‬‬
‫س ـ ﻣﺎ أﻗﺴﺎﻣﮫ ؟‬
‫ج ـ ﯾﻨﻘﺴﻢ ﻛﻤﺎ ذﻛﺮﻧﺎ ﻣﻦ ﺣﯿﺚ ﻣﻮﺿﻮع ﺑﺤﺜﮫ إﻟﻲ ﻗﺴﻤﯿﻦ‬
‫إﻟﮭﯿﺎت‪ :‬ﺧﺎﺻﺔ ﺑﮫ ﺗﺒﺎرك وﺗﻌﺎﻟﻲ‬

‫وﻧﺒﻮﯾﺎت‪ :‬ﺧﺎﺻﺔ ﺑﺮﺳﻠﮫ ﻋﻠﯿﮭﻢ اﻟﺼﻼة واﻟﺴﻼم ‪.‬‬
‫وﯾﻨﻘﺴﻢ ﻣﻦ ﺣﯿﺚ أدﻟﺘﮫ إﻟﻲ‪:‬‬
‫ﻋﻘﻠﯿﺎت‪ :‬ﻣﺎ ﺛﺒﺖ ﺑﻄﺮﯾﻖ اﻟﻌﻘﻞ‬

‫وﺳﻤﻌﯿﺎت‪ :‬ﻣﺎ ﺛﺒﺖ ﺑﻄﺮﯾﻖ اﻟﺴﻤﻊ ﻣﻦ أﺧﺒﺎر ﻣﻦ ﯾﻘﻄﻊ ﺑﺼﺤﺒﺔ ﺧﺒﺮه ﻛﺎﻟﻜﺘﺐ اﻟﺴﻤﺎوﯾﺔ واﻷﻧﺒﯿﺎء ‪.‬‬
‫س ــ ﻣﺎ ھﻮ ﻣﺎ ﯾﺨﺘﺺ ﺑﺎﻟﻌﻘﻞ وﻣﺎ ﯾﺨﺘﺺ ﺑﺎﻟﻨﻘﻞ ؟‬

‫ج ــ اﻣﺎ اﻟﻤﺨﺘﺺ ﺑﺎﻟﻌﻘﻞ ﻓﮭﻮ اﻹﻟﮭﯿﺎت إﻻ اﻟﺴﻤﻊ واﻟﺒ ﺼﺮ واﻟﻜ ﻼم ﻓ ﺪﻟﯿﻠﮭﻢ ﺳ ﻤﻌﻲ أﻛﺜ ﺮ ﻣ ﻦ ﻋﻘﻠ ﻲ‪ ،‬واﻟﻤﺨ ﺘﺺ‬
‫ﺑﺎﻟﺴﻤﻊ اﻟﻨﺒﻮﯾﺎت وﻏﯿﺮھﺎ ‪.‬‬
‫س ــ ﻛﻢ ﻗﺴﻢ ﯾﺘﺼﻮر اﻟﻌﻘﻞ وﻣﺎ ﻛﻞ ﻗﺴﻢ ؟‬
‫ج ــ ﯾﺘﺼﻮر ﺑﺈﺟﻤﺎع اﻟﻌﻘﻼء ﺛﻼﺛﺔ أﻗﺴﺎم‪:‬‬
‫واﺟﺒﺎً‪ ،‬وﺟﺎﺋﺰاً‪ ،‬وﻣﺴﺘﺤﯿﻼ‪،‬‬
‫ﻓﺎﻟﻮاﺟ ﺐ اﻟﻌﻘﻠ ﻲ ھ ﻮ اﻟ ﺬي ﻣﺘ ﻰ ﺗ ﺼﻮره اﻟﻌﻘ ﻞ اﺳ ﺘﺤﺎل ﻋﻨ ﺪه ﻋﺪﻣ ﮫ ﻛﻮﺟ ﻮب اﻟﺤﺮﻛ ﺔ أو اﻟ ﺴﻜﻮن ﻷي ﺟ ﺮم‪،‬‬
‫واﻟﻤﺴﺘﺤﯿﻞ ھﻮ اﻟﺬي ﻣﺘﻰ ﺗﺼﻮره اﻟﻌﻘﻞ اﺳﺘﺤﺎل ﻋﻨﺪه وﺟﻮد ﻛﺨﻠﻮ اﻟﺠﺮم ﻋﻦ اﻟﺴﻜﻮن أو اﻟﺤﺮﻛﺔ‪،‬‬
‫واﻟﺠﺎﺋﺰ ھﻮ اﻟﺬي ﻣﺘﻰ ﺗﺼﻮره اﻟﻌﻘﻞ ﺟﺎز ﻋﻨﺪه اﻷﻣﺮان اﻟﻮﺟﻮد واﻟﻌﺪم ﻋﻠﻲ ﺳﻮاء ﻛﻮﺟﻮد ھﺬا اﻟﻌﺎﻟﻢ ﻓﮭﻮ ﺟ ﺎﺋﺰ‬
‫ﻓﻲ ﻧﻔﺴﮫ ‪.‬‬
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‫س ــ ﻣﺎ ھﻮ اﻟﻮاﺟﺐ ﻓﻲ ﺣﻖ اﷲ ﺗﺒﺎرك وﺗﻌﺎﻟﻲ ؟‬
‫ج ــ ﯾﺠﺐ ﻓﻲ ﺣﻘﮫ ﺟﻞ ﺷﺄﻧﮫ‪:‬‬
‫‪ ١٣‬ﺻﻔﺔ ﺗﻔﺼﯿﻼ‬
‫وﻛﻞ ﻛﻤﺎل إﺟﻤﺎﻻ‬
‫وھﻲ ‪ ٣‬أﻗﺴﺎم‪:‬‬
‫)‪ (١‬اﻟﻘﺴﻢ اﻷول‪ :‬ﺻﻔﺔ ذاﺗﯿﺔ )ﻧﻔﺴﯿﺔ( وھﻲ اﻟﻮﺟﻮد‬
‫اﻟﻮﺟﻮد‪ :‬ﺻﻔﺔ ذاﺗﯿﺔ )ﻧﻔﺴﯿﺔ(‬
‫)‪ (٢‬اﻟﻘﺴﻢ اﻟﺜﺎﻧﻲ‪ :‬ﺻﻔﺎت ﺗﻨﻔﻰ ﻋﻦ اﷲ ﻣﺎ ﻻ ﯾﻠﯿﻖ ﺑﮫ )ﺳﻠﺒﯿﺔ(‪:‬‬
‫‪ .١‬اﻟﻘﺪم )أي ﻗﺪم اﷲ( ‪ :‬ﺻﻔﺎت ﺗﻨﻔﻰ ﻋﻦ اﷲ ﻣﺎ ﻻ ﯾﻠﯿﻖ ﺑﮫ )ﺳﻠﺒﯿﺔ(‬
‫‪ .٢‬اﻟﺒﻘﺎء )أي ﺑﻘﺎء اﷲ(‪ :‬ﺻﻔﺎت ﺗﻨﻔﻰ ﻋﻦ اﷲ ﻣﺎ ﻻ ﯾﻠﯿﻖ ﺑﮫ )ﺳﻠﺒﯿﺔ(‬
‫‪ .٣‬اﻟﻤﺨﺎﻟﻔﺔ اﻟﺤﻮادث )أي ﻣﺨﺎﻟﻔﺔ اﷲ ﻟﻠﺤﻮادث(‪ :‬ﺻﻔﺎت ﺗﻨﻔﻰ ﻋﻦ اﷲ ﻣﺎ ﻻ ﯾﻠﯿﻖ ﺑﮫ )ﺳﻠﺒﯿﺔ(‬
‫‪ .٤‬ﻗﯿﺎﻣﮫ ﺗﻌﺎﻟﻲ ﺑﻨﻔﺴﮫ‪ :‬ﺻﻔﺎت ﺗﻨﻔﻰ ﻋﻦ اﷲ ﻣﺎ ﻻ ﯾﻠﯿﻖ ﺑﮫ )ﺳﻠﺒﯿﺔ(‬
‫‪ .٥‬اﻟﻮﺣﺪاﻧﯿﺔ )أي وﺣﺪاﻧﯿﺔ اﷲ( ﺻﻔﺎت ﺗﻨﻔﻰ ﻋﻦ اﷲ ﻣﺎ ﻻ ﯾﻠﯿﻖ ﺑﮫ )ﺳﻠﺒﯿﺔ( ﻛﺎﻵﺗﻲ‪-:‬‬
‫‪ .١‬وﺣﺪاﻧﯿﺔ اﷲ‪ :‬وﺣﺪاﻧﯿﺔ ﻋﺪم اﻟﺘﺮﻛﯿﺐ ﻓﻰ اﻟﺬات‬
‫‪ .٢‬وﺣﺪاﻧﯿﺔ اﷲ‪ :‬وﺣﺪاﻧﯿﺔ ﻋﺪم وﺟﻮد ﺷﺒﯿﮫ أو ﻧﻈﯿﺮ‬
‫‪ .٣‬وﺣﺪاﻧﯿﺔ اﷲ‪ :‬وﺣﺪاﻧﯿﺔ اﻟﺼﻔﺎت أي ﻟﯿﺲ ﻟﻐﯿﺮه ﺻﻔﺔ أو ﺻﻔﺎت ﺗﺸﺒﮫ ﺻﻔﺔ أو أﻛﺜﺮ ﻣﻦ ﺻﻔﺎﺗﮫ‬
‫‪ .٤‬وﺣﺪاﻧﯿﺔ اﷲ‪ :‬وﺣﺪاﻧﯿﺔ ﻋﺪم ﺗﻌﺪد اﻟﺼﻔﺎت أي ﻟﯿﺲ ﻟﮫ ﺻﻔﺘﺎن ﻣﻦ ﻧﻮع واﺣﺪ )ﻣﺜﻼ ﻧﻔﻰ أن ﻟﮫ ﻗﺪرﺗﯿﻦ(‬
‫‪ .٥‬وﺣﺪاﻧﯿﺔ اﷲ‪ :‬وﺣﺪاﻧﯿﺔ اﻷﻓﻌﺎل أي ﻟﯿﺲ ﻟﻐﯿﺮه ﻓﻌﻞ ﯾﺸﺒﮫ ﻓﻌﻠﮫ‬
‫)‪ (٣‬ﺻﻔﺎت ﻗﺪﯾﻤﺔ وﺟﻮدﯾﺔ )وھﻲ اﻟﺘﻰ ﻧﻔﮭﻢ ﻣﻨﮭﺎ ﻣﻌﺎﻧﻰ ﺧﺎﺻﺔ ﺑﺬات اﷲ وﺣﺪه(‬
‫‪ .١‬اﻟﻘﺪرة )أي ﻗﺪرة اﷲ(‪ :‬ﺻﻔﺔ وﺟﻮدﯾﺔ ﻗﺪﯾﻤﺔ‬

‫‪ .٢‬اﻹرادة )أي إرادة اﷲ(‪ :‬ﺻﻔﺔ وﺟﻮدﯾﺔ ﻗﺪﯾﻤﺔ‬
‫‪ .٣‬اﻟﻌﻠﻢ )أي ﻋﻠﻢ اﷲ(‪ :‬ﺻﻔﺔ وﺟﻮدﯾﺔ ﻗﺪﯾﻤﺔ‬
‫‪ .٤‬اﻟﺤﯿﺎة )أي ﺣﯿﺎة اﷲ(‪ :‬ﺻﻔﺔ وﺟﻮدﯾﺔ ﻗﺪﯾﻤﺔ‬
‫‪ .٥‬اﻟﺴﻤﻊ )أي ﺳﻤﻊ اﷲ(‪ :‬ﺻﻔﺔ وﺟﻮدﯾﺔ ﻗﺪﯾﻤﺔ‬
‫‪ .٦‬اﻟﺒﺼﺮ)أي ﺑﺼﺮ اﷲ(‪ :‬ﺻﻔﺔ وﺟﻮدﯾﺔ ﻗﺪﯾﻤﺔ‬
‫‪ .٧‬اﻟﻜﻼم )أي ﻛﻼم اﷲ(‪ :‬ﺻﻔﺔ وﺟﻮدﯾﺔ ﻗﺪﯾﻤﺔ‬
‫س ـ ﻣﺎ ﻣﻌﻨﻲ اﻟﻮﺟﻮد )أي وﺟﻮد اﷲ( وﺑﺄي ﺷﻲء ﯾﺘﻌﻠﻖ وﻣﺎ اﻟﺪﻟﯿﻞ ﻋﻠﻲ وﺟﻮد اﷲ ﺳﺒﺤﺎﻧﮫ وﺗﻌﺎﻟﻲ ؟‬
‫ج ـ أﻣﺎ اﻟﻮﺟﻮد ﻓﮭﻮ ﺑﺎﻟﺘﻌﺎرف ﻛﻮن اﻟﻤﻮﺟ ﻮد ﻟ ﯿﺲ ﻓ ﻲ ﺣﯿ ﺰ اﻟﻌ ﺪم وﻻ ﻣ ﻦ ﻣ ﺸﺘﻤﻼﺗﮫ أو ھ ﻮ اﻟﻮاﺟ ﺐ ﻟﻠ ﺬات ﻣ ﺎ‬
‫داﻣ ﺖ اﻟ ﺬات ﻏﯿ ﺮ ﻣﻌﻠﻠ ﺔ ﺑﻌﻠ ﺔ وﯾ ﺼﺢ ﻟﻤ ﻦ ﻗ ﺎم ﺑ ﮫ أن ﯾﺘ ﺼﻒ ﺑ ﺼﻔﺎت اﻟﻮﺟ ﻮد وھ ﻲ ﻧﻔ ﺴﯿﺔ ﻓﻘ ﻂ‪ ،‬وأﻣ ﺎ ﺗﻌﻠﻘ ﮫ‬
‫ﻓﺒﺎﻟﺬات اﻟﻤﺘﺼﻔﺔ ﺑﮫ ﻓﻘﻂ واﻟﺪﻟﯿﻞ ﻋﻠﻲ وﺟﻮده أﻧﮫ ﻟﻮ ﻟﻢ ﯾﻜﻦ ﻣﻮﺟ ﻮداً ﻟﻜ ﺎن ﻣﻌ ﺪوﻣﺎ )إذ ﻻ وﺳ ﺎﻃﺔ ﺑﯿﻨﮭﻤ ﺎ( وﻟ ﻮ‬
‫ﻛ ﺎن ﻣﻌ ﺪوﻣﺎً ﻟﻠ ﺰم أن ﻻ ﯾﻮﺟ ﺪ ﺷ ﻲء ﻣ ﻦ اﻟﺤ ﻮادث ) ﻻ ﺳ ﺘﺤﺎﻟﺔ ﺻ ﻨﻌﺔ ﺑ ﻼ ﺻ ﺎﻧﻊ ( وﻋ ﺪم وﺟ ﻮد ﺷ ﻲء ﻣ ﻦ‬
‫اﻟﺤﻮادث ﻣﺴﺘﺤﯿﻞ ) ﻟﻤﺎ ﯾ ﺮي ﺑﺎﻟﻤ ﺸﺎھﺪة( ﻓﺒﻄ ﻞ ﻣ ﺎ أدي إﻟﯿ ﮫ ذﻟ ﻚ وھ ﻮ اﻟﻌ ﺪم وﺛﺒ ﺖ اﻟﻮﺟ ﻮد‪ ،‬ﻓ ﺎﷲ ﻣﻮﺟ ﻮداً أو‬
‫ﯾﻘ ﺎل‪ ،‬اﻟﻌ ﺎﻟﻢ ﺻ ﻨﻌﺔ‪ ،‬وﻛ ﻞ ﺻ ﻨﻌﺔ ﻻ ﺑ ﺪ ﻟﮭ ﺎ ﻣ ﻦ ﺻ ﺎﻧﻊ ﻓﺎﻟﻌ ﺎﻟﻢ ﻻﺑ ﺪ ﻟ ﮫ ﻣ ﻦ ﺻ ﺎﻧﻊ واﻟ ﺼﺎﻧﻊ ﻻﺑ ﺪ ﻣ ﻦ وﺟ ﻮده‬
‫)ﻻﺳﺘﺤﺎﻟﺔ ﻓﻌﻞ اﻟﻤﻌﺪوم( ﻓﺼﺎﻧﻊ اﻟﻌﺎﻟﻢ ﻻﺑﺪ ﻣﻦ وﺟﻮده وھﻮ اﷲ ﺗﻌﺎﻟﻲ ﻓﺎﷲ ﻣﻮﺟﻮد ‪.‬‬
‫س‪ -‬ﻣﺎ ھﻮ اﻟﻘﺪم وﺑﺄي ﺷﻲء ﯾﺘﻌﻠﻖ وﻣﺎ اﻟﺪﻟﯿﻞ ﻋﻠﻲ ذﻟﻚ ؟‬
‫ج‪ -‬اﻟﻘﺪم ھﻮ ﻋﺪم اﻓﺘﺘﺎح اﻟﻮﺟﻮد أو وﺟﻮد ﻏﯿﺮ ﻣﺴﺒﻮق ﺑﻌﺪم وﻻ ﺗﻌﻠ ﻖ ﻟ ﮫ‪ ،‬واﻟ ﺪﻟﯿﻞ ﻋﻠ ﻲ ﻗﺪﻣ ﮫ أﻧ ﮫ ﻟ ﻮ ﻟ ﻢ ﯾﻜ ﻦ‬
‫ﻗ ﺪﯾﻤﺎً ﻟﻜ ﺎن ﺣﺎدﺛ ﺎً ) إذ ﻻ وﺳ ﺎﻃﺔ ﺑﯿﻨﮭﻤ ﺎ ( وﻟ ﻮ ﻛ ﺎن ﺣﺎدﺛ ﺎً ﻻﺣﺘ ﺎج إﻟ ﻲ ﻣﺤ ﺪث ) ﻟﻠ ﺰوم ﻛ ﻞ ﺣ ﺎدث إﻟ ﻲ ﻣﺤ ﺪث‬
‫ﺿﺮورة ( وﻟﻮ اﺣﺘﺎج إﻟﻲ ﻣﺤﺪث ﻻﺣﺘﺎج ﻣﺤﺪﺛﮫ إﻟﻲ ﻣﺤﺪث )ﻟﻠﺰوم اﻟﻤﻤﺎﺛﻠ ﺔ( وﻟ ﻮ اﺣﺘ ﺎج ھ ﺬا إﻟ ﻲ ﻣﺤ ﺪث ﻟ ﺰوم‬
‫أﺣ ﺪ أﻣ ﺮﯾﻦ ﻣﻤﻨ ﻮﻋﯿﻦ اﻟ ﺪور إن ﺗﻮﻗ ﻒ ﻛ ﻞ ﻋﻠ ﻲ اﻵﺧ ﺮ‪ ،‬واﻟﺘﺴﻠ ﺴﻞ إن اﻣﺘ ﺪت اﻟﺤ ﻮادث‪ ،‬ﻓﻤ ﺎ أدي إﻟﯿﮭ ﺎ وھ ﻮ‬
‫اﺣﺘﯿﺎﺟﮫ إﻟﻲ ﻣﺤﺪث ﺑﺎﻃﻞ ﻓﻤﺎ أدي إﻟﯿﮫ وھﻮ ﺣﺪوﺛﮫ ﺑﺎﻃﻞ أﯾﻀﺎً‪ ،‬ﻓﺜﺒﺖ ﻧﻘﯿﻀﮫ وھﻮ اﻟﻤﻄﻠﻮب ﻓﺜﺒﺖ أن اﷲ ﻗﺪﯾﻢ ‪.‬‬
‫س‪ -‬ﻣﺎ ھﻮ اﻟﺒﻘﺎء وﺑﺄي ﺷﻲء ﯾﺘﻌﻠﻖ وﻣﺎ اﻟﺪﻟﯿﻞ ﻋﻠﯿﮫ ؟‬
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‫ج‪ -‬اﻟﺒﻘﺎء ﻋﺪم اﺧﺘﺘﺎم اﻟﻮﺟﻮد أو وﺟﻮد ﻏﯿﺮ ﻣﻠﺤﻖ ﺑﻌﺪم‪ ،‬وﻻ ﺗﻌﻠﻖ ﻟﮫ إﻻ ﺑﺎﻟﺬات اﻟﻤﺘﺼﻔﺔ ﺑﮫ‪ ،‬واﻟﺪﻟﯿﻞ ﻋﻠﯿﮫ أﻧﮫ‬
‫ﻟﻮ ﻟﻢ ﯾﺠﺐ ﻟﮫ اﻟﺒﻘﺎء ﻟﺠﺎز ﻟﺤﻮق اﻟﻌﺪم ﻟﮫ‪ :‬ﻟﻜﻦ ﺟﻮاز اﻟﻠﺤ ﻮق ﻟ ﮫ ﻣ ﺴﺘﺤﯿﻞ ﻓﺒﻄ ﻞ ﻣ ﺎ أدي إﻟﯿ ﮫ وھ ﻮ ﻋ ﺪم ﺑﻘﺎﺋ ﮫ‬
‫ﻓﺜﺒﺖ وﺟﻮب اﻟﺒﻘﺎء ﻟﮫ ﺗﻌﺎﻟﻲ ) ﻷﻧﮫ ﻟﻮ أﻣﻜﻦ أن ﯾﻠﺤﻘﮫ اﻟﻌﺪم ﻻ ﻧﺘﻔﻲ ﻋﻨﮫ اﻟﻘ ﺪم ﻟﻜ ﻦ اﻧﺘﻔ ﺎء اﻟﻘ ﺪم ﻋﻨ ﮫ ﻣ ﺴﺘﺤﯿﻞ‬
‫ﻓﻼ ﯾﻤﻜﻦ أن ﯾﻠﺤﻘﮫ اﻟﻌﺪم ﻟﻤﺎ ﺳﺒﻖ ﻓﻲ دﻟﯿﻞ اﻟﻘﺪم( واﻟﻘﺎﻋﺪة اﻟﻌﻘﻠﯿﺔ اﻟﻜﻠﯿﺔ اﻟﻤﺘﻔﻖ ﻋﻠﯿﮭﺎ ﻋﻘﻼ )أن ﻛﻞ ﻣﻦ وﺟ ﺐ‬
‫ﻗﺪﻣﮫ اﺳﺘﺤﺎل ﻋﺪﻣﮫ( ‪.‬‬
‫س‪ -‬ﻣﺎ ھﻲ اﻟﻤﺨﺎﻟﻔﺔ ﻟﻠﺤﻮادث وﺑﺄي ﺷﻲء ﺗﺘﻌﻠﻖ وﻣﺎ دﻟﯿﻠﮭﺎ ؟‬
‫ج‪ -‬اﻟﻤﺨﺎﻟﻔﺔ ﻟﻠﺤﻮادث ھﻲ ﻋﺪم ﻣﻤﺎﺛﻠﺘﮫ ﺗﻌﺎﻟﻲ ﻟﮭﺎ ﻓﻲ اﻟﺠﺮﻣﯿﺔ‪ ،‬واﻟﻌﺮﺿﯿﺔ‪ ،‬واﻟﻜﻠﯿ ﺔ واﻟﺠﺰﺋﯿ ﺔ‪ :‬وﺗﺘﻌﻠ ﻖ ﺑﺎﻟ ﺬات‬
‫أﯾﻀﺎً ودﻟﯿﻠﮭﺎ أﻧﮫ ﻟﻮ ﻟﻢ ﯾﻜﻦ ﻣﺨﺎﻟﻔﺎً ﻟﮭﺎ ﻟﻜﺎن ﻣﻤﺎﺛﻼ ﻟﻜﻦ ﻛﻮﻧﮫ ﻣﻤ ﺎﺛﻼ ﻣ ﺴﺘﺤﯿﻞ ) ﻷﻧ ﮫ ﻟ ﻮ ﻣﺎﺛ ﻞ ﺷ ﯿﺌﺎً ﻣﻨﮭ ﺎ ﻟﻜ ﺎن‬
‫ﺣﺎدﺛﺎ ﻣﺜﻠﮭﺎ ﻟﻜﻦ ﻛﻮﻧﮫ ﺣﺎدﺛﺎ ﻣﺴﺘﺤﯿﻞ ﻓﻤﺎ أدي إﻟﯿﮫ وھﻮ ﻣﻤﺎﺛﻠﺘﮫ ﻟﻠﺤﻮادث ﻣﺴﺘﺤﯿﻞ( ﻓﺜﺒﺖ أﻧﮫ ﻣﺨ ﺎﻟﻒ ﻟﻠﺤ ﻮادث‬
‫‪.‬‬
‫س‪ -‬ﻣﺎ ھﻮ ﻗﯿﺎم ﻣﻮﻻﻧﺎ ﻋﺰ وﺟﻞ ﺑﻨﻔﺴﮫ وﺑﺄي ﺷﻲء ﯾﺘﻌﻠﻖ وﻣﺎ اﻟﺪﻟﯿﻞ ﻋﻠﯿﮫ ؟‬
‫ج‪ -‬ﻗﯿﺎﻣ ﮫ ﺗﻌ ﺎﻟﻲ ﺑﻨﻔ ﺴﮫ ھ ﻮ ﻋ ﺪم اﻓﺘﻘ ﺎره ﺗﻌ ﺎﻟﻲ إﻟ ﻲ ﻣﻜ ﺎن وﻻ ﻣﺨ ﺼﺺ ) ﻓ ﺎﻟﻤﻮﺟﻮدات ﺑﺎﻟﻨ ﺴﺒﺔ إﻟ ﻲ اﻟﻤﻜ ﺎن‬
‫واﻟﻤﺨﺼﺺ أرﺑﻌﺔ أﻗﺴﺎم‪ ،‬ﻗﺴﻢ ﻻ ﯾﻔﺘﻘ ﺮ إﻟﯿﮭ ﺎ وھ ﻲ ذات ﻣﻮﻻﻧ ﺎ ﺟ ﻞ وﻋ ﻼ‪ ،‬وﻗ ﺴﻢ ﯾﻔﺘﻘ ﺮ إﻟﯿﮭﻤ ﺎ وھ ﻮ أﻋ ﺮاض‬
‫اﻟﺤﻮادث وﻗﺴﻢ ﻻ ﯾﻔﺘﻘﺮ إﻟﻲ اﻟﻤﻜﺎن وﯾﻔﺘﻘ ﺮ إﻟ ﻲ اﻟﻤﺨ ﺼﺺ وھ ﻮ ذات اﻟﺤ ﻮادث وﻗ ﺴﻢ ﯾﻘ ﻮم ﺑﺎﻟﻤﺤ ﻞ وﻻ ﯾﻔﺘﻘ ﺮ‬
‫إﻟﻲ ﻣﺨﺼﺺ وھﻮ ﺻﻔﺎت اﷲ ﺗﻌﺎﻟﻲ (‪.‬‬
‫وأﻣﺎ ﺑﺮھﺎن ﻋﺪم اﺣﺘﯿﺎﺟﮫ إﻟﻲ اﻟﻤﻜﺎن ﻓﻸﻧﮫ ﻟﻮ ﻟﻢ ﯾﻜ ﻦ ﻗﺎﺋﻤ ﺎ ﺑﻨﻔ ﺴﮫ أي ﻣ ﺴﺘﻐﻨﯿﺎ ﻋ ﻦ اﻟﻤﻜ ﺎن ﻻﺣﺘ ﺎج إﻟ ﻲ ﻣﻜ ﺎن‬
‫ﯾﻘﻮم ﺑﮫ ﻟﻜﻦ اﺣﺘﯿﺎﺟﮫ إﻟﻲ ﻣﻜﺎن ﻣ ﺴﺘﺤﯿﻞ ﻷﻧ ﮫ ﻟ ﻮ اﺣﺘ ﺎج إﻟ ﻲ ﻣﻜ ﺎن ﻟﻜ ﺎن ﺻ ﻔﺔ ﻟﻜ ﻦ ﻛﻮﻧ ﮫ ﺻ ﻔﺔ ﻣ ﺴﺘﺤﯿﻞ ﻟﻌ ﺪم‬
‫اﺗﺼﺎف اﻟﺼﻔﺔ ﺑﺼﻔﺎت اﻟﻤﻌﺎﻧﻲ وﻻ اﻟﺼﻔﺎت اﻟﻤﻌﻨﻮﯾﺔ‪ ،‬وﻣﻮﻻﻧﺎ ﺟﻞ وﻋﺰ ﯾﺠ ﺐ اﺗ ﺼﺎﻓﮫ ﺑﮭ ﺎ ﻓﺒﻄ ﻞ اﺣﺘﯿﺎﺟ ﮫ إﻟ ﻲ‬
‫ﻣﻜﺎن ﻓﺒﻄﻞ ﻣﺎ أدي إﻟﯿﮫ وھﻮ ﻛﻮﻧﮫ ﺻﻔﺔ وﺛﺒﺖ أﻧﮫ ﻗﺎﺋﻢ ﺑﻨﻔﺴﮫ ﺑﻤﻌﻨﻲ أﻧﮫ ﻣﺴﺘﻐﻦ ﻋﻦ اﻟﻤﺤﻞ واﻟﻤﻜﺎن ‪.‬‬
‫وأﻣﺎ ﺑﺮھﺎن ﻋﺪم اﺣﺘﯿﺎﺟﮫ إﻟﻲ ﻣﺨﺼﺺ ﻓﻸﻧ ﮫ ﻟ ﻮ ﻟ ﻢ ﯾﻜ ﻦ ﻗﺎﺋﻤ ﺎ ﺑﻨﻔ ﺴﮫ أي ﻣ ﺴﺘﻐﻨﯿﺎ ﻋ ﻦ ﻣﺨ ﺼﺺ ﻻﺣﺘ ﺎج إﻟ ﻲ‬
‫ﻣﺨ ﺼﺺ ﻟﻜ ﻦ اﺣﺘﯿﺎﺟ ﮫ إﻟ ﻲ ﻣﺨ ﺼﺺ ﻣ ﺴﺘﺤﯿﻞ ﻷﻧ ﮫ ﻟ ﻮ اﺣﺘ ﺎج إﻟ ﻲ ﻣﺨ ﺼﺺ ﻟﻜ ﺎن ﺣﺎدﺛ ﺎ ﻟﻜ ﻦ ﻛﻮﻧ ﮫ ﺣﺎدﺛ ﺎ‬
‫ﻣﺴﺘﺤﯿﻞ‪ ،‬ﻛﯿﻒ وﻗﺪ ﻗ ﺎم اﻟﺒﺮھ ﺎن ﻋﻠ ﻲ وﺟ ﻮب ﻗﺪﻣ ﮫ ﺗﻌ ﺎﻟﻲ وﺑﻘﺎﺋ ﮫ ﻓﺒﻄ ﻞ اﺣﺘﯿﺎﺟ ﮫ إﻟ ﻲ ﻣﺨ ﺼﺺ وﺛﺒ ﺖ ﻧﻘﯿ ﻀﮫ‬
‫وھﻮ ﻗﯿﺎﻣﮫ ﺗﻌﺎﻟﻲ ﺑﻨﻔﺴﮫ‪ ،‬أي ﻏﯿﺮ ﻣﻔﺘﻘﺮ إﻟﻲ ﻣﺨﺼﺺ ‪.‬‬
‫س‪ -‬ﻣﺎ ھﻲ اﻟﻮﺣﺪاﻧﯿﺔ وﺑﺄي ﺷﻲء ﺗﺘﻌﻠﻖ وﻣﺎ دﻟﯿﻠﮭﺎ ؟‬
‫ج‪ -‬اﻟﻮﺣﺪاﻧﯿﺔ ﺛﻼﺛﺔ أﻗﺴﺎم‪ ،‬وﺣﺪاﻧﯿﺔ ﻓﻲ اﻟﺬات وھﻲ ﻋ ﺪم اﻟﺘﺮﻛﯿ ﺐ ﻓﯿﮭ ﺎ واﻟﺘﻌ ﺪد‪ ،‬ووﺣﺪاﻧﯿ ﺔ ﻓ ﻲ اﻟ ﺼﻔﺎت وھ ﻲ‬
‫ﻋﺪم ﺗﻌﺪد اﻟﺼﻔﺎت ﻟﻠﺬات اﻷﻗﺪس ﻣﻦ ﻧﻮع واﺣﺪ‪ ،‬ووﺣﺪاﻧﯿﺔ ﻓﻲ اﻷﻓﻌﺎل وھﻲ ﻋﺪم ﺛﺒﻮت ﻓﻌﻞ ﻟﻐﯿ ﺮه ﺗﻌ ﺎﻟﻲ وﻋ ﺪم‬
‫ﻣﺸﺎرﻛﺔ ﻏﯿﺮه ﻟﮫ ﺗﻌﺎﻟﻲ ﻓﻲ ﻓﻌﻞ وﻻ ﺗﻌﻠﻖ ﻟﮭﺎ إﻻ ﺑﺎﻟﺬات‪.‬‬
‫‪ .١‬وﺣﺪاﻧﯿﺔ ﻋﺪم اﻟﺘﺮﻛﯿﺐ ﻓﻰ اﻟﺬات‬
‫‪ .٢‬وﺣﺪاﻧﯿﺔ ﻋﺪم وﺟﻮد ﺷﺒﯿﮫ أو ﻧﻈﯿﺮ‬
‫‪ .٣‬وﺣﺪاﻧﯿﺔ اﻟﺼﻔﺎت أي ﻟﯿﺲ ﻟﻐﯿﺮه ﺻﻔﺔ أو ﺻﻔﺎت ﺗﺸﺒﮫ ﺻﻔﺔ أو أﻛﺜﺮ ﻣﻦ ﺻﻔﺎﺗﮫ‬
‫‪ .٤‬وﺣﺪاﻧﯿﺔ ﻋﺪم ﺗﻌﺪد اﻟﺼﻔﺎت أي ﻟﯿﺲ ﻟﮫ ﺻﻔﺘﺎن ﻣﻦ ﻧﻮع واﺣﺪ )ﻣﺜﻼ ﻧﻔﻰ أن ﻟﮫ ﻗﺪرﺗﯿﻦ(‬
‫‪ .٥‬وﺣﺪاﻧﯿﺔ اﻷﻓﻌﺎل أي ﻟﯿﺲ ﻟﻐﯿﺮه ﻓﻌﻞ ﯾﺸﺒﮫ ﻓﻌﻠﮫ‬
‫وأﻣﺎ ﺑﺮھﺎن وﺟﻮب اﻟﻮﺣﺪاﻧﯿﺔ ﻟﮫ ﺗﻌﺎﻟﻲ ﻓﻸﻧﮫ ﻟﻮ ﻟﻢ ﯾﻜﻦ واﺣﺪاً ﻟﻠﺰم ﻋﺪم وﺟﻮد ﺷﻲء ﻣﻦ اﻟﻌﺎﻟﻢ ﻟﻜﻦ ﻋ ﺪم وﺟ ﻮد‬
‫ﺷﻲء ﻣﻦ اﻟﻌﺎﻟﻢ ﺑﺎﻃ ﻞ ﺑﺎﻟﻤ ﺸﺎھﺪة ﻓﺒﻄ ﻞ ﻣ ﺎ أدي إﻟﯿ ﮫ وھ ﻮ ﻋ ﺪم ﻛﻮﻧ ﮫ واﺣ ﺪاً‪ ،‬وإذا ﺑﻄ ﻞ ذﻟ ﻚ ﺛﺒ ﺖ ﻧﻘﯿ ﻀﮫ وھ ﻮ‬
‫اﻟﻤﻄﻠﻮب إﺛﺒﺎﺗﮫ ‪ :‬ﻟﻮ ﻛﺎن ھﻨﺎك إﻵھﺎن ﻣﺜﻼ ﻷﻣﻜﻦ اﺧﺘﻼﻓﮭﻤﺎ ﻛﻤﺎ أﻣﻜﻦ اﺗﻔﺎﻗﮭﻤ ﺎ وذﻟ ﻚ ﺑ ﺄن ﯾﺮﯾ ﺪ أﺣ ﺪھﻤﺎ وﺟ ﻮد‬
‫ﺷ ﻲء واﻵﺧ ﺮ ﻋﺪﻣ ﮫ وﺣﯿﻨﺌ ﺬ ﯾﻠ ﺰم ﻋﺠﺰھﻤ ﺎ ﻷﻧ ﮫ ﻻ ﯾﻤﻜ ﻦ أن ﯾﻨﻔ ﺬ ﻣﺮادھﻤ ﺎ ﻣﻌ ﺎً ﻷﻧ ﮫ ﯾﻠ ﺰم اﺟﺘﻤ ﺎع اﻟﻨﻘﯿ ﻀﯿﻦ‪،‬‬
‫وﻷﻧﮫ ﻟﻮ ﻧﻔﺬ ﻣﺮاد أﺣﺪھﻤﺎ دون اﻵﺧﺮ ﻟﻠﺰم ﻋﺠﺰ اﻟﺬي ﻟﻢ ﯾﻨﻔﺬ ﻣﺮاده وھﻮ ﻣﺜﻠﮫ ﻓﯿﻠﺰم ﻋﺠﺰه أﯾ ﻀﺎً – وﻣﺘ ﻰ أدي‬
‫اﺗﻔﺎﻗﮭﻤﺎ أو اﺧﺘﻼﻓﮭﻤﺎ إﻟﻲ ﻣﺴﺘﺤﯿﻞ وﺛﺒﺖ إﺗﺼﺎف اﷲ ﺳﺒﺤﺎﻧﮫ وﺗﻌﺎﻟﻲ ﺑﺎﻟﻮﺣﺪاﻧﯿﺔ ﻓﺎﷲ واﺣﺪ ‪.‬‬
‫س‪ -‬ﻣﺎ ھﻲ اﻟﻘﺪرة وﻛﻢ ﺗﻌﻠﻖ ﻟﮭﺎ وﻣﺎ دﻟﯿﻠﮭﺎ ؟‬
‫ج‪ -‬اﻟﻘﺪرة ﺻﻔﺔ وﺟﻮدﯾﺔ ﻗﺪﯾﻤ ﺔ ﻗﺎﺋﻤ ﺔ ﺑﺬاﺗ ﮫ ﺗﻌ ﺎﻟﻲ ﯾﺘ ﺄﺗﻲ ﺑﮭ ﺎ إﯾﺠ ﺎد ﻛ ﻞ ﻣﻤﻜ ﻦ وإﻋﺪاﻣ ﮫ‪ ،‬وﻟﮭ ﺎ ﺗﻌﻠﻘ ﺎن‪ ،‬ﺗﻌﻠ ﻖ‬
‫ﺻ ﻠﻮﺣﻰ )أي ﺻ ﻼﺣﯿﺘﮭﺎ( ﻗ ﺪﯾﻢ وھ ﻮ ﺻ ﻼﺣﯿﺘﮭﺎ ﻓ ﻲ اﻷزل ﻟﻺﯾﺠ ﺎد واﻹﻋ ﺪام‪ ،‬وﺗﻨﺠﯿ ﺰي )أي ﻣﻤﺎرﺳ ﺔ أﺛﻨ ﺎء‬
‫اﻟﺘﻌﺎﻣﻞ ﻣﻊ اﻟﺨﻠﻖ( ﺣﺎدث وھﻮ ﺗﻌﻠﻘﮭﺎ ﺑﺎﻟﻤﻤﻜﻨﺎت إﯾﺠﺎداً وإﻋﺪاﻣﺎً ﺑﺎﻟﻔﻌﻞ‪ ،‬واﻟﺪﻟﯿﻞ ﻋﻠﻲ أﻧﮫ ﺳﺒﺤﺎﻧﮫ وﺗﻌﺎﻟﻲ ﻗﺎدرا‬
‫أﻧﮫ ﻟﻮ ﻟﻢ ﯾﻜﻦ ﻗﺎدرا ﻟﻜﺎن ﻋﺎﺟﺰا وﻟﻮ ﻛﺎن ﻋﺎﺟﺰاً ﻟﻤﺎ وﺟﺪ ﺷ ﻲء ﻣ ﻦ اﻟﻌ ﺎﻟﻢ اﻟﺒ ﺪﯾﻊ اﻟ ﺼﻨﻊ‪ ،‬ﻟﻜﻨ ﮫ ﻗ ﺪ وﺟ ﺪ ﻓﺒﻄ ﻞ‬
‫ﻛﻮﻧﮫ ﻋﺎﺟﺰاً وﺛﺒﺖ أﻧﮫ ﻗﺎدر ‪.‬‬
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‫س‪ -‬ﻣﺎ ھﻲ اﻹرادة وﻛﻢ ﺗﻌﻠﻖ ﻟﮭﺎ وﻣﺎ دﻟﯿﻠﮭﺎ ؟‬
‫ج‪ -‬اﻹرادة ﺻ ﻔﺔ وﺟﻮدﯾ ﺔ ﻗﺪﯾﻤ ﺔ ﻗﺎﺋﻤ ﺔ ﺑﺬاﺗ ﮫ ﺗﻌ ﺎﻟﻲ ﺗﺨ ﺼﺺ اﻟﻤﻤﻜ ﻦ ﺑ ﺒﻌﺾ ﻣ ﺎ ﯾﺠ ﻮز ﻋﻠﯿ ﮫ وﻟﮭ ﺎ ﺗﻌﻠﻘ ﺎن‪،‬‬
‫ﺻﻠﻮﺣﻲ )أي ﺻﻼﺣﯿﺘﮭﺎ( ﻗﺪﯾﻢ وھﻮ ﺻﻼﺣﯿﺘﮭﺎ أزﻻ ﻟﺘﺨﺼﯿﺺ اﻟﻤﻤﻜﻦ ﺑﺒﻌﺾ ﻣﺎ ﯾﺠ ﻮز ﻋﻠﯿ ﮫ‪ ،‬وﺗﻨﺠﯿ ﺰى ﺣ ﺎدث‬
‫وھﻮ ﺗﺨﺼﯿﺺ اﻟﻤﻤﻜﻦ ﺑ ﺒﻌﺾ ﻣ ﺎ ﯾﺠ ﻮز ﻋﻠﯿ ﮫ وﺗﻌﻠ ﻖ اﻹرادة واﻟﻘ ﺪرة ﻻ ﯾﻜ ﻮن إﻻ ﺑ ﺎﻟﻤﻤﻜﻦ ﻓﻘ ﻂ‪ ،‬إذ ﻟ ﻮ ﺗﻌﻠﻘ ﺖ‬
‫اﻹرادة ﺑﺎﻟﻮاﺟﺐ ﻟﻠﺰوم ﺗﺤﺼﯿﻞ اﻟﺤﺎﺻﻞ ـ وﻟﻮ ﺗﻌﻠﻘﺖ ﺑﺎﻟﻤﺴﺘﺤﯿﻞ ﻟﻠﺰوم ﻗﻠﺒﮫ إﻟ ﻲ ﻣﻤﻜ ﻦ أو واﺟ ﺐ وذﻟ ﻚ واﺿ ﺢ‬
‫اﻟﺒﻄﻼن ‪.‬‬
‫واﻟﺪﻟﯿﻞ ﻋﻠﻲ إرادﺗﮫ أﻧﮫ ﻟﻮ ﻟﻢ ﯾﻜﻦ ﻣﺮﯾﺪاً ﻟﻜﺎن ﻣﻜﺮھﺎً واﻟﻤﻜ ﺮه ﻻ ﯾﻨ ﺸﺄ ﻋﻨ ﮫ ﺷ ﻲء ﺑﺎﻻﺧﺘﯿ ﺎر ﻟﻌ ﺪم ﻗﺪرﺗ ﮫ‪ ،‬ﻛﯿ ﻒ‬
‫وﻗﺪ ﺗﻘﺪم دﻟﯿﻞ أﻧﮫ ﻗﺎدر إذ اﻟﻘﺪرة ﻻ ﺗﻔﮭﻢ ﺑﻼ إرادة ﻓﺜﺒﺖ أﻧﮫ ﻣﺮﯾﺪ ‪.‬‬
‫س‪ -‬ﻣﺎ ھﻮ اﻟﻌﻠﻢ وﻛﻢ ﺗﻌﻠﻘﺎﺗﮫ وﻣﺎ دﻟﯿﻠﮫ ؟‬
‫ج‪ -‬اﻟﻌﻠﻢ ﺻﻔﺔ وﺟﻮدﯾﺔ ﻗﺪﯾﻤﺔ ﻗﺎﺋﻤﺔ ﺑﺬاﺗﮫ ﺗﻌﺎﻟﻲ ﺗﻌﻠﻖ ﺑﺎﻟﺸﻲء ﻋﻠﻲ وﺟﮫ ﻹﺣﺎﻃ ﺔ ﻋﻠﻤ ﺎ ﻋﻠ ﻲ ﻣ ﺎ ھ ﻮ ﻋﻠﯿ ﮫ دون‬
‫ﺳﺒﻖ ﺧﻔﺎء‪ ،‬وﻟﮫ ﺗﻌﻠﻖ واﺣﺪ وھﻮ اﻟﺘﻨﺠﯿﺰي اﻟﻘﺪﯾﻢ وﯾﺘﻌﻠﻖ ﺑﺠﻤﯿﻊ اﻟﻮاﺟﺒﺎت واﻟﺠﺎﺋﺰات واﻟﻤﺴﺘﺤﯿﻼت ‪.‬‬
‫ودﻟﯿﮫ أﻧﮫ ﻟﻮ ﻟﻢ ﯾﻜﻦ ﻋﺎﻟﻤﺎ ﻟﻜﺎن ﺟﺎھﻼ ﻓﻼ ﯾﻜﻮن ﻣﺮﯾﺪاً ﻷﻧﮫ ﻻ ﯾﻌﻘﻞ إرادة ﻣﻊ ﺟﮭﻞ ﻓﺜﺒﺖ أﻧﮫ ﻋﺎﻟﻢ ‪.‬‬
‫س‪ -‬ﻣﺎ ھﻲ اﻟﺤﯿﺎة وﺑﺄي ﺷﻲء ﺗﺘﻌﻠﻖ وﻣﺎ اﻟﺪﻟﯿﻞ ﻋﻠﻲ ذﻟﻚ ؟‬
‫ج‪ -‬اﻟﺤﯿﺎة ﺻﻔﺔ وﺟﻮدﯾﺔ ﻗﺪﯾﻤﺔ ﺗﺼﺤﺢ اﻹدراك ﻟﻤﻦ ﻗﺎﻣﺖ ﺑﮫ وھﻲ ﻻ ﺗﺘﻌﻠﻖ ﺑﺸﻲء واﻟﺪﻟﯿﻞ ﻋﻠﻲ ذﻟﻚ أﻧ ﮫ ﻟ ﻮ ﻟ ﻢ‬
‫ﯾﻜﻦ ﺣﯿﺎً ﻟﻜﺎن ﻣﯿﺘﺎً واﻟﻤﯿﺖ ﻻ ﯾﻜﻮن ﻣﺼﺪر أﻓﻌ ﺎل ﻓ ﻲ ﻣﻠ ﻚ وﻣﻠﻜ ﻮت ﻋﻈﯿﻤ ﯿﻦ وھ ﻮ اﻟﻤ ﺼﺪر اﻟﻮﺣﯿ ﺪ ﺟ ﻞ ﺷ ﺄﻧﮫ‪،‬‬
‫ﻓﺒﻄﻞ ﻣﻮﺗﮫ وﺛﺒﺖ ﺿﺪه وھﻮ اﻟﺤﯿﺎة ‪.‬‬
‫س‪ -‬ﻣﺎ ھﻮ اﻟﺴﻤﻊ وﺑﺄي ﺷﻲء ﯾﺘﻌﻠﻖ وﻣﺎ اﻟﺪﻟﯿﻞ ﻋﻠﯿﮫ ؟‬
‫ج‪ -‬اﻟﺴﻤﻊ ﺻﻔﺔ وﺟﻮدﯾﺔ ﻗﺪﯾﻤﺔ ﻗﺎﺋﻤﺔ ﺑﺬاﺗ ﮫ ﺗﻌ ﺎﻟﻲ ﺗﺘﻌﻠ ﻖ ﺑﻜ ﻞ ﻣﻮﺟ ﻮد ﻋﻠ ﻲ وﺟ ﮫ ﺳ ﻤﺎﻋﮫ وﻣ ﻦ اﻟﺘﻌﺮﯾ ﻒ ﯾﻔﮭ ﻢ‬
‫اﻟﺘﻌﻠﻖ واﻟﺪﻟﯿﻞ ﻋﻠﻲ ذﻟﻚ ﻗﻮﻟﮫ ﺗﻌﺎﻟﻲ )واﷲ ﺳ ﻤﯿﻊ ﺑ ﺼﯿﺮ( وأﯾ ﻀﺎً ﻟ ﻮ ﻟ ﻢ ﯾﺘ ﺼﻒ ﺑﺎﻟ ﺴﻤﻊ ﻻﺗ ﺼﻒ ﺑﺎﻟ ﺼﻤﻢ وھ ﻮ‬
‫ﻧﻘﺺ واﷲ ﻣﺴﺘﺤﯿﻞ ﻋﻠﯿﮫ ﺑﺎﻹﺟﻤﺎع ﻛﻞ ﻧﻘﺺ ﻓﺜﺒﺖ أﻧﮫ ﺳﻤﯿﻊ ‪.‬‬
‫س‪ -‬ﻣﺎ ھﻮ اﻟﺒﺼﺮ وﺑﺄي ﺷﻲء ﯾﺘﻌﻠﻖ وﻣﺎ اﻟﺪﻟﯿﻞ ﻋﻠﻲ ذﻟﻚ ؟‬
‫ج‪-‬اﻟﺒﺼﺮ ﺻﻔﺔ وﺟﻮدﯾﺔ ﻗﺪﯾﻤ ﺔ ﺑﺬاﺗ ﮫ ﺗﻌ ﺎﻟﻲ ﺗﺘﻌﻠ ﻖ ﺑﺠﻤﯿ ﻊ اﻟﻤﻮﺟ ﻮدات ﻋﻠ ﻲ وﺟ ﮫ إﺑ ﺼﺎرھﺎ وﻣﻨ ﮫ ﯾﻌﻠ ﻢ اﻟﺘﻌﻠ ﻖ‬
‫واﻟﺪﻟﯿﻞ ﻋﻠﻲ ذﻟﻚ ﻗﻮﻟﮫ ﺗﻌﺎﻟﻲ‪ ) :‬واﷲ ﺑﺼﯿﺮ ﺑﻤ ﺎ ﯾﻌﻤﻠ ﻮن وأﻧ ﮫ ھ ﻮ اﻟ ﺴﻤﯿﻊ اﻟﺒ ﺼﯿﺮ( وأﯾ ﻀﺎً ﻟ ﻮ ﻟ ﻢ ﯾﻜ ﻦ ﺑ ﺼﯿﺮا‬
‫ﻟﻜﺎن أﻋﻤﻲ وﻛﻮﻧﮫ أﻋﻤﻲ ﻣﺴﺘﺤﯿﻞ ﻷﻧﮫ ﻧﻘﺺ واﷲ ﻣﻨﺰه ﻋﻦ ﻛﻞ ﻧﻘﺺ ﺑﺈﺟﻤﺎع اﻟﻌﻘﻼء ‪.‬ﻓﺒﻄﻞ ﻣﺎ أدي إﻟﯿﮫ وﺛﺒ ﺖ‬
‫أﻧﮫ ﺑﺼﯿﺮ ‪.‬‬
‫س‪ -‬ﻣﺎ ھﻮ اﻟﻜﻼم وﺑﺄي ﺷﻲء ﯾﺘﻌﻠﻖ وﻣﺎ اﻟﺪﻟﯿﻞ ﻋﻠﻲ ذﻟﻚ ؟‬
‫ج‪ -‬اﻟﻜﻼم ﺻ ﻔﺔ وﺟﻮدﯾ ﺔ ﻗﺪﯾﻤ ﺔ ﻗﺎﺋﻤ ﺔ ﺑﺬاﺗ ﮫ ﺗﻌ ﺎﻟﻲ ﻣﻨﺰھ ﺔ ﻋ ﻦ اﻟﺤ ﺮوف واﻟ ﺼﻮت واﻟﺘﺮﺗﯿ ﺐ ﻛﺎﻟﺘﻘ ﺪم واﻟﺘ ﺄﺧﺮ‬
‫واﻟﻠﺤﻦ واﻹﻋﺮاب واﻟﺼﺤﺔ واﻹﻋﻼل وﻏﯿﺮ ذﻟﻚ وﺗﺘﻌﻠﻖ ﺑﺠﻤﯿﻊ اﻟﻮاﺟﺒﺎت واﻟﺠﺎﺋﺰات واﻟﻤ ﺴﺘﺤﯿﻼت ﺗﻌﻠ ﻖ دﻻﻟ ﺔ‬
‫ﻓﺈن ﺗﻌﻠﻘﺖ ﺑﺎﻷﻣﺮ ﻛﺎﻧﺖ أﻣﺮا‪ .‬وإن ﺗﻌﻠﻘﺖ ﺑﺎﻟﻨﮭﻲ ﻛﺎﻧﺖ ﻧﮭﯿﺎ وإن ﺗﻌﻠﻘﺖ ﺑﺎﻟﻮﻋﺪ ﻛﺎﻧﺖ وﻋ ﺪا وإن ﺗﻌﻠﻘ ﺖ ﺑﺎﻟﻮﻋﯿ ﺪ‬
‫ﻛﺎﻧ ﺖ وﻋﯿ ﺪا وﻟﮭ ﺎ ﺗﻌﻠ ﻖ واﺣ ﺪ وھ ﻮ اﻟﺘﻨﺠﯿ ﺰي اﻟﻘ ﺪﯾﻢ إﻻ اﻷﻣ ﺮ واﻟﻨﮭ ﻲ ﻓﻠﮭﻤ ﺎ اﻟﺘﻨﺠﯿ ﺰي اﻟﺤ ﺎدث ﻋﻨ ﺪ وﺟ ﻮد‬
‫اﻟﻤﻜﻠﻔﯿﻦ‪ .‬واﻟﺪﻟﯿﻞ ﻋﻠﻲ ذﻟﻚ ﻗﻮﻟﮫ ﺗﻌﺎﻟﻲ )وﻛﻠﻢ اﷲ ﻣﻮﺳﻲ ﺗﻜﻠﯿﻤﺎ( )وﻛﻠﻤﮫ رﺑ ﮫ( وأﯾ ﻀﺎً ﻟ ﻮ ﻟ ﻢ ﯾﻜ ﻦ ﻣﺘﻜﻠﻤ ﺎ ﻟﻜ ﺎن‬
‫أﺑﻜﻤﺎ واﻟﺒﻜﻢ ﻣﺴﺘﺤﯿﻞ ﻋﻠﯿﮫ ﺟﻞ ﺷﺄﻧﮫ ﻟﻤﺎ ﻓﯿﮫ ﻣﻦ اﻟﻨﻘﺺ ﻓﻤﺎ أدي إﻟﯿﮫ ﻣﺴﺘﺤﯿﻞ ﻓﺜﺒﺖ أﻧﮫ ﻣﺘﻜﻠﻢ ‪.‬‬
‫س‪ -‬ھﻞ ﺻﻔﺎت اﻟﻤﻌﺎﻧﻲ ﺗﻌﺮف ﺑﺘﻌﻠﻘﺎﺗﮭﺎ ؟‬
‫ج‪ -‬ﻧﻌﻢ ﺑﺎﻟﻨﻈﺮ إﻟﻲ ﺗﻌﻠﻘﺎﺗﮭﺎ أرﺑﻌﺔ أﻗﺴﺎم‪ ،‬ﻣﻨﮭﺎ ﻣﺎﻻ ﯾﺘﻌﻠﻖ أﺻﻼ وھﻲ اﻟﺤﯿﺎة‪ ،‬وﻣﻨﮭﺎ ﻣﺎ ﯾﺘﻌﻠﻖ ﺗﻌﻠﻖ ﺗ ﺄﺛﯿﺮ وھ ﻲ‬
‫اﻟﻘﺪرة واﻹرادة ﻋﻠﻲ اﻟﺮاﺟﺢ‪ ،‬وﻣﻨﮭﺎ ﻣﺎ ﯾﺘﻌﻠﻖ ﺗﻌﻠﻖ اﻧﻜﺸﺎف وھﻲ اﻟﻌﻠﻢ واﻟﺴﻤﻊ واﻟﺒﺼﺮ‪ ،‬ﻛﻞ ﺑﺤﺴﺐ ﺗﻌﻠﻘﮫ ﻛﻤﺎ‬
‫ﺗﻘﺪم‪ ،‬وﻣﻨﮭﺎ ﻣﺎ ﯾﺘﻌﻠﻖ ﺗﻌﻠﻖ دﻻﻟﺔ وھﻲ اﻟﻜﻼم ‪.‬‬
‫س‪ -‬ﻣﺎ ھﻮ اﻟﻤﺴﺘﺤﯿﻞ ﻋﻠﻲ اﻟﺒﺎري ﺟﻞ ﺷﺄﻧﮫ ؟‬
‫ح‪ -‬ﯾ ﺴﺘﺤﯿﻞ ﻋﻠ ﻲ اﷲ أﺿ ﺪاد اﻟ ﺼﻔﺎت اﻟ ﺴﺎﺑﻘﺔ وھ ﻲ‪ :‬اﻟﻌ ﺪم واﻟﺤ ﺪوث‪ ،‬وﻃ ﺮو اﻟﻌ ﺪم‪ ،‬واﻟﻤﻤﺎﺛﻠ ﺔ ﻟﻠﺤ ﻮادث ﻓ ﻲ‬
‫أﻧﻮاﻋﮭﺎ اﻟﻌﺸﺮة وھﻲ‪ :‬اﻟﺠﺮم‪ ،‬واﻟﻌﺮض‪ ،‬وﻛﻮﻧﮫ ﻓﻲ ﺟﮭﺔ‪ ،‬وﻛﻮﻧﮫ ھﻮ ﻟﮫ ﺟﮭﺔ‪ ،‬واﻟﻤﻜﺎن واﻟﺰﻣﺎن‪ ،‬وﻛﻮﻧ ﮫ ﻣﺤ ﻼ‬
‫ﻟﻠﺤ ﻮادث‪ ،‬واﻟ ﺼﻐﺮ واﻟﻜﺒ ﺮ‪ ،‬واﻷﻏ ﺮاض ﻓ ﻲ اﻷﻓﻌ ﺎل واﻷﺣﻜ ﺎم ـ وﯾ ﺴﺘﺤﯿﻞ ﻋﻠﯿ ﮫ ﻋ ﺪم ﻗﯿﺎﻣ ﮫ ﺑﻨﻔ ﺴﮫ ﺑ ﺄن ﯾﻘ ﻮم‬
‫ﺑﻤﺤ ﻞ‪ ،‬أو ﯾﺤﺘ ﺎج إﻟ ﻲ ﻣﺨ ﺼﺺ‪ ،‬وﯾ ﺴﺘﺤﯿﻞ ﻋﻠﯿ ﮫ ﺗﻌ ﺎﻟﻲ ﻋ ﺪم ﻛﻮﻧ ﮫ واﺣ ﺪا‪ ،‬وذﻟ ﻚ ﯾﺘ ﻀﻤﻦ اﻟﻜﻤ ﻮم )ﺟﻤ ﻊ ﻛ ﻢ(‬
‫اﻟﺴﺘﺔ‪:‬‬
‫‪ .١‬اﻟﻤﺘﺼﻞ ذاﺗﺎ‬
‫‪ .٢‬و اﻟﻤﺘﺼﻞ ﺻﻔﺎﺗﺎ‬
‫‪ .٣‬و اﻟﻤﺘﺼﻞ أﻓﻌﺎﻻ‬
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‫‪ .٤‬واﻟﻤﻨﻔﺼﻞ ذاﺗﺎ‬
‫‪ .٥‬واﻟﻤﻨﻔﺼﻞ ﺻﻔﺎﺗﺎ‬
‫‪ .٦‬واﻟﻤﻨﻔﺼﻞ أﻓﻌﺎﻻ‬
‫وﯾﺴﺘﺤﯿﻞ ﻋﻠﯿﮫ ﺗﻌﺎﻟﻲ اﻟﻌﺠﺰ ﻋﻦ أي ﻣﻤﻜﻦ ﻛﺎن‪ ،‬وإﯾﺠﺎد ﺷﻲء ﻣﻦ اﻟﺤﻮادث ﻣﻊ ﻛﺮاھﺘ ﮫ ﻟﻮﺟ ﻮده أو ﻣ ﻊ اﻟ ﺬھﻮل‬
‫أو اﻟﻐﻔﻠﺔ أو ﺑﺎﻟﺘﻌﻠﯿﻞ أو ﺑﺎﻟﻄﺒﻊ‪.‬‬
‫وﻛ ﺬا ﯾ ﺴﺘﺤﯿﻞ ﻋﻠﯿ ﮫ ﺗﻌ ﺎﻟﻲ اﻟﺠﮭ ﻞ واﻟﻨ ﻮم أو اﻟﻨ ﺴﯿﺎن ﻋ ﻦ أي ﻣﻌﻠ ﻮم ﻛ ﺎن‪ ،‬واﻟﻤ ﻮت واﻟﻌﻤ ﻰ واﻟ ﺒﻜﻢ واﻟ ﺼﻤﻢ‪،‬‬
‫وﻋﻠﻲ اﻟﻌﻤﻮم ﯾﺴﺘﺤﯿﻞ ﻋﻠﻲ اﷲ ﻛﻞ ﻧﻘﺺ وﯾﺠﺐ ﻟﮫ ﻛﻞ ﻛﻤﺎل ‪.‬‬
‫س‪ -‬ﻣﺎ ھﻮ اﻟﺠﺎﺋﺰ ﻓﻲ ﺣﻖ ﻣﻮﻻﻧﺎ ﺟﻞ وﻋﻼ وﻣﺎ اﻟﺪﻟﯿﻞ ﻋﻠﻲ ذﻟﻚ ؟‬
‫ج‪ -‬اﻟﺠﺎﺋﺰ ﻓﻲ ﺣﻘﮫ ﺗﻌﺎﻟﻲ ﻓﻌﻞ ﻛ ﻞ ﻣﻤﻜ ﻦ أو ﺗﺮﻛ ﮫ وﻣ ﻦ ذﻟ ﻚ وﺟ ﻮد ھ ﺬا اﻟﻌ ﺎﻟﻢ وإرﺳ ﺎل اﻟﺮﺳ ﻞ وﻏﯿ ﺮ ذﻟ ﻚ ﻣﻤ ﺎ‬
‫ﯾﻨﻄﺒﻖ ﻋﻠﯿ ﮫ ﺗﻌﺮﯾ ﻒ اﻟﻤﻤﻜ ﻦ‪ ،‬ودﻟﯿﻠ ﮫ أﻧ ﮫ ﻟ ﻮ وﺟ ﺐ ﻋﻠﯿ ﮫ ﺷ ﻲء ﻣﻨﮭ ﺎ ﻋﻘ ﻼ‪ ،‬أو اﺳ ﺘﺤﺎل ﻋﻘ ﻼ ﻻ ﻧﻘﻠ ﺐ اﻟﻤﻤﻜ ﻦ‬
‫واﺟﺒﺎ أو ﻣﺴﺘﺤﯿﻼ ﻟﻜﻦ اﻟﺜﺎﻟﻲ ﺑﺎﻃﻞ ﻓﺒﻄ ﻞ اﻷول ﻓﺜﺒ ﺖ أن اﷲ ﯾﺠ ﻮز ﻓ ﻲ ﺣﻘ ﮫ ﻓﻌ ﻞ ﻛ ﻞ ﻣﻤﻜ ﻦ أو ﺗﺮﻛ ﮫ وﻓ ﻲ ھ ﺬا‬
‫اﻟﻘﺪر ﻛﻔﺎﯾﺔ ﻟﻤﻦ أراد أن ﯾﺘﺬﻛﺮ ﻣﻦ اﻟﻘﺎﺻﺮﯾﻦ أﻣﺜﺎﻟﻲ واﷲ ﺣﺴﺒﻲ وﻋﻠﯿﮫ أﺗﻮﻛﻞ ‪.‬‬
‫ﺛﺎﻧﯿــﺎ ـ اﻹﯾﻤﺎن ﺑﺄﻧﺒﯿﺎء اﷲ ورﺳﻠﮫ )اﻟﻨﺒﻮات(‬

‫ﻣﻘﺪﻣـ ـﺔ‪ :‬ﻟﻤ ﺎ ﻛ ﺎن ھ ﺬا اﻟﻌ ﺎﻟﻢ ﻓ ﻲ أدوار ﺗﻘﻠﺒﺎﺗ ﮫ اﻟﺤﯿﻮﯾ ﺔ ﻓ ﻲ اﻟ ﺪار اﻟﻔﺎﻧﯿ ﺔ ﺗﺨﺘﻠ ﻒ ﻣ ﺸﺎرﺑﮫ وﻣﺂرﺑ ﮫ وآراؤه‬
‫وﻣﻌﺘﻘﺪاﺗﮫ )ودﻟﯿﻞ ذﻟﻚ اﻟﻤﺸﺎھﺪة( وﻛﺎن ﺗﺮﻛﮫ ﺑﻼ ﻣﺮﺷﺪ وﻻ ﻗﺎﺋﺪ ﻟﺘﻌﺮض ﻟﻤﻔﺎﺳﺪ ﻛﺒﺮي‪ ،‬وﻓﻮﺿ ﻲ ﻋﺎﻣ ﺔ‪ ،‬وﻋﻠ ﻢ‬
‫اﷲ أﻧﮫ ﻻ ﯾﺼﻠﺢ اﻟﻌﺎﻟﻢ إﻻ ﺑﺎﻟﺮﺳﻞ واﻷﻧﺒﯿﺎء اﻟﻤﺆﯾﺪﯾﻦ‪ ،‬ﻓﺄرﺳﻞ اﻟﺮﺳﻞ ﻟﻠﻌ ﺎﻟﻢ ﻟﯿﺒﻠﻐ ﻮا أواﻣ ﺮ اﷲ وﯾﻨﻔ ﺬوا أﺣﻜﺎﻣ ﮫ‬
‫ﻓﯿﻤﻨﻌﻮن اﻟﻘﻮي ﻋﻦ اﻟﻀﻌﯿﻒ‪ ،‬وﯾﺮﺷﺪون إﻟﻲ اﻟﺼﺮاط اﻟﺴﻮي ‪ .‬وﯾﮭﺪون اﻹﻧﺴﺎن ﻟﻠﺤﯿﺎة اﻷﺑﺪﯾ ﺔ ﺑﯿﻨﻤ ﺎ ھ ﻮ ﺗﺎﺋ ﮫ‬
‫ﻓﻲ ﺑﺤﺎر اﻟﺠﮭﺎﻟﺔ ﯾﺨﺒﻂ ﺧﺒﻂ ﻋﺸﻮاء وﻟﻤﺎ ﻛﺎﻧﺖ اﻷﻣﺔ اﻟﻤﺤﻤﺪﯾﺔ ھﻲ ﺧﺘﺎم اﻷﻣﻢ اﻟﻤﺒﻌﻮث ﻟﮭ ﻢ اﻟﺮﺳ ﻞ اﻟ ﺼﺎدﻗﻮن‬
‫وﻛﺎن ﺳ ﯿﺪﻧﺎ ﻣﺤﻤ ﺪ ﺻ ﻠﻰ اﷲ ﻋﻠﯿ ﮫ وﺳ ﻠﻢ ھ ﻮ ﺧ ﺎﺗﻢ اﻷﻧﺒﯿ ﺎء واﻟﺮﺳ ﻞ ﻓﻠ ﻢ ﯾﻜ ﻦ ﻣﻨﺘﻈ ﺮا ﺑﻌ ﺪه أﺣ ﺪ ﻣ ﻨﮭﻢ ﺑﺮﺳ ﺎﻟﺔ‬
‫وﺗﺸﺮﯾﻊ ﺟﺪﯾﺪ وﺟﺐ ﻋﻠﯿﻨﺎ أن ﻧﻌﺮف ﻣﺎ ﺳﺒﻖ ذﻟﻚ ﻣ ﻦ اﻷﻧﺒﯿ ﺎء واﻟﺮﺳ ﻞ اﻟ ﻮارد ذﻛ ﺮھﻢ ﻓ ﻲ اﻟﻘ ﺮأن اﻟﻤﺠﯿ ﺪ وﻓ ﻲ‬
‫اﻟﺴﻨﺔ اﻟﻨﺒﻮﯾﺔ وﺟﻮﺑﺎ ﯾﻨﻄﺒﻖ ﻋﻠﻲ ﻣﺎ ورد ﻋﻠﯿﮫ اﻟﻨﺺ ﻟﻘﻮﻟﮫ ﺗﻌ ﺎﻟﻲ‪ ) :‬ﻓﻤ ﻨﮭﻢ ﻣ ﻦ ﻗﺼ ﺼﻨﺎ ﻋﻠﯿ ﻚ وﻣ ﻨﮭﻢ ﻣ ﻦ ﻟ ﻢ‬
‫ﻧﻘﺼﺺ ﻋﻠﯿﻚ( ﻓﻨﻘﻮل‪:‬‬
‫س‪ -‬ﻣﺎ ھﻮ اﻟﺮﺳﻮل ؟‬
‫ج‪ -‬اﻟﺮﺳﻮل ھﻮ ذﻛﺮ ﺣﺮ ﻣﻦ ﺑﻨﻲ آدم ﺑﺎﻟﻎ ﻇﮭﺮت ﻋﻠﻲ ﯾﺪه ﻣﻌﺠﺰة أوﺣﻲ اﷲ ﺑﺸﺮع إﻟﯿﮫ وأﻣﺮه ﺑﺘﺒﻠﯿﻐ ﮫ‪ ،‬واﻟﻨﺒ ﻲ‬
‫ﻛﺬﻟﻚ إﻻ أﻧﮫ ﻟﻢ ﯾﺆﻣﺮ ﺑﺘﺒﻠﯿﻐﮫ ‪.‬‬
‫س‪ -‬ﻣﺎ ھﻲ اﻟﻤﻌﺠﺰة وﻣﺎ اﻟﻔﺮق ﺑﯿﻨﮭﻤﺎ وﺑﯿﻦ اﻷﻣﻮر اﻟﺨﺎرﻗﺔ ﻟﻠﻌﺎدة ؟‬
‫ج‪ -‬اﻟﻤﻌﺠﺰة ھﻲ أﻣﺮ ﺧﺎرق ﻟﻠﻌﺎدة ﯾﻈﮭﺮ ﻋﻠﻲ ﯾﺪ ﻣﺪع اﻟﺮﺳ ﺎﻟﺔ ﺑﻌ ﺪ إرﺳ ﺎﻟﮫ وﻣ ﺎ ﻇﮭ ﺮ ﻋﻠ ﻲ ﯾﺪﯾ ﮫ ﻗﺒﯿ ﻞ اﻹرﺳ ﺎل‬
‫ﻓﮭﻮ إرھﺎص‪ ،‬وﻣﺎ ﻇﮭﺮ ﻣﻦ ذﻟﻚ ﻋﻠ ﻲ ﯾ ﺪ ﻋﺒ ﺪ ﻇ ﺎھﺮ اﻟ ﺼﻼح ادﻋ ﻲ اﻟﻮﻻﯾ ﺔ ﻓﮭ ﻲ ﻛﺮاﻣ ﺔ‪ ،‬وﻣ ﺎ ﻇﮭ ﺮ ﻣﻨ ﮫ أﯾ ﻀﺎً‬
‫ﻋﻠﻲ ﯾﺪ اﻟﻌﻮام ﺗﺨﻠﯿﺼﺎ ﻟﮭﻢ ﻣﻦ ﺷﺪة ﻧﺰﻟﺖ ﺑﮭﻢ ﯾﻘﺎل ﻟﮭﺎ ﻣﻌﻮﻧﺔ‪ ،‬وﻣ ﺎ ﻇﮭ ﺮ ﻋﻠ ﻲ ﯾ ﺪ ﻓﺎﺳ ﻖ ﻣﺨ ﺎﻟﻒ ﻟﻠ ﺸﺮع ﻓﮭ ﻮ‬
‫اﺳﺘﺪراج إن واﻓﻖ ﻣﺮاده وإھﺎﻧﺔ إن ﺧﺎﻟﻔﮫ ﻓﻜﺎﻧﺖ أﻗﺴﺎم اﻷﻣﺮ اﻟﺨﺎرق ﻟﻠﻌﺎدة ﺳﺘﺔ ﻛﻤﺎ ﻋﻠﻤﺖ‪ ،‬وأﻣﺎ اﻟﺴﺤﺮ ﻓﺬﻟﻚ‬
‫ﺗﺨﯿﻞ ﻋﺎر ﻋﻦ اﻟﺤﻘﯿﻘﺔ ﺑﺪﻟﯿﻞ أﻧﮫ ﻟﻮ ﻛﺘﺐ ﻋﻠﻲ ﺟﺒﮭﺔ اﻟﻤﺸﺎھﺪ ﻟﻠﺴﺤﺮ ﺑﻌﺾ آﯾﺎت ﻣﻌﻠﻮﻣ ﺎت ﻋﻨ ﺪ أرﺑﺎﺑ ﮫ ﻟﻈﮭ ﺮت‬
‫اﻟﺤﻘﯿﻘﺔ وﺑﻄﻞ اﻟﺴﺤﺮ وﺗﺒﯿﻦ أﻧﮫ ﺗﻤﻮﯾﮫ ﻇﺎھﺮي ‪.‬‬
‫س‪ -‬ﻣﺎ ھﻮ اﻟﻮاﺟﺐ ﻓﻲ ﺣﻘﮭﻢ ﻋﻠﯿﮭﻢ اﻟﺼﻼة واﻟﺴﻼم ؟‪.‬‬
‫ج‪ -‬ﯾﺠ ﺐ ﻟﮭ ﻢ ﻋﻠ ﯿﮭﻢ اﻟ ﺼﻼة واﻟ ﺴﻼم ـ أرﺑ ﻊ ﺻ ﻔﺎت‪ :‬اﻟ ﺼﺪق‪ ،‬واﻷﻣﺎﻧ ﺔ‪ ،‬واﻟﻔﻄﺎﻧ ﺔ‪ ،‬وﺗﺒﻠﯿ ﻎ ﻣ ﺎ أﻣ ﺮوا ﺑﺘﺒﻠﯿﻐ ﮫ‬
‫ﻟﻠﺨﻠﻖ ‪.‬‬
‫س‪ -‬ﻣﺎ ھﻮ اﻟﺼﺪق ﻓﻲ ﺣﻘﮭﻢ ﻋﻠﯿﮭﻢ اﻟﺼﻼة واﻟﺴﻼم وﻣﺎ دﻟﯿﻠﮫ ؟‬
‫ج‪ -‬اﻟﺼﺪق ﻣﻄﺎﺑﻘﺔ اﻟﺨﯿﺮ ﻟﻠﻮاﻗﻊ ﻓﻲ دﻋﻮى اﻟﺮﺳﺎﻟﺔ واﻷﺣﻜ ﺎم اﻟﺘ ﻲ ﯾﺒﻠﻐﻮﻧﮭ ﺎ ﻋ ﻦ اﷲ ﻋ ﺰ وﺟ ﻞ‪ ،‬واﻟ ﺪﻟﯿﻞ ﻋﻠﯿ ﮫ‬
‫أﻧﮭﻢ ﻟﻮ ﻟﻢ ﯾﺼﺪﻗﻮا ﻟﻠﺰم اﻟﻜﺬب ﻓﻲ ﺧﺒ ﺮه ﺗﻌ ﺎﻟﻲ ﻟﻜ ﻦ اﻟﻜ ﺬب ﻓ ﻲ ﺧﺒ ﺮه ﺗﻌ ﺎﻟﻲ ﻣ ﺴﺘﺤﯿﻞ ﻓﻤ ﺎ أدي إﻟﯿ ﮫ وھ ﻮ ﻋ ﺪم‬
‫ﺻ ﺪﻗﮭﻢ ﻣ ﺴﺘﺤﯿﻞ ﻓﺜﺒ ﺖ ﺻ ﺪﻗﮭﻢ‪ ،‬ودﻟﯿ ﻞ اﻟﻤﻼزﻣ ﺔ أﻧ ﮫ ﺳ ﺒﺤﺎﻧﮫ وﺗﻌ ﺎﻟﻲ ﺻ ﺪﻗﮭﻢ ﺑ ﺎﻟﻤﻌﺠﺰة اﻟﻨﺎزﻟ ﺔ ﻣﻨﺰﻟ ﺔ ﻗﻮﻟ ﮫ‬
‫"ﺻﺪق ﻋﺒﺪي ﻓﻲ ﻛﻞ ﻣﺎ ﯾﺒﻠﻐﮫ ﻋﻨﻲ" ‪.‬‬
‫س‪ -‬ﻣﺎ ھﻲ اﻷﻣﺎﻧﺔ وﻣﺎ دﻟﯿﻠﮭﺎ ؟‪.‬‬
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‫ج‪ -‬اﻷﻣﺎﻧﺔ ھﻲ ﻋﺪم ﺧﯿﺎﻧﺘﮭﻢ ﺑﻔﻌﻞ ﻣﺤﺮم أو ﻣﻜﺮوه‪ ،‬أو ھﻲ ﻣﻠﻜﺔ راﺳﺨﺔ ﻓﻲ اﻟ ﻨﻔﺲ ﺗﻤﻨ ﻊ ﺻ ﺎﺣﺒﮭﺎ ﻣ ﻦ ارﺗﻜ ﺎب‬
‫اﻟﻤﻨﮭﯿ ﺎت‪ ،‬ودﻟﯿﻠﮭ ﺎ أﻧﮭ ﻢ ﻟ ﻮ ﺧ ﺎﻧﻮا ﺑﻔﻌ ﻞ ﻣﺤ ﺮم أو ﻣﻜ ﺮوه ﻻﻧﻘﻠ ﺐ اﻟﻤﺤ ﺮم أو اﻟﻤﻜ ﺮوه ﻃﺎﻋ ﺔ ﻓ ﻲ ﺣﻘﮭ ﻢ ﻋﻠ ﯿﮭﻢ‬
‫اﻟﺼﻼة واﻟﺴﻼم ﻟﻜﻦ اﻟﺜﺎﻟﻲ ﺑﺎﻃﻞ ﻓﺒﻄﻞ اﻷول ﻓﺜﺒﺖ ﻧﻘﯿﻀﮫ وھﻮ ﺛﺒﻮت أﻣﺎﻧﺘﮭﻢ ‪.‬‬
‫س‪ -‬ﻣﺎ ھﻲ اﻟﻔﻄﺎﻧﺔ وﻣﺎ دﻟﯿﻠﮭﺎ ؟‬
‫ج‪ -‬اﻟﻔﻄﺎﻧﺔ ﻓﻲ ﺣﻘﮭﻢ ﻋﻠﯿﮭﻢ اﻟ ﺼﻼة واﻟ ﺴﻼم أﻧﮭ ﻢ ﯾﻘﯿﻤ ﻮن اﻷدﻟ ﮫ وﯾﺒﻄﻠﻮﻧﮭ ﺎ وﯾﺤ ﺎﺟﻮن اﻷﺧ ﺼﺎم وﯾﻔﻌﻤ ﻮﻧﮭﻢ‪،‬‬
‫وﯾﺮﺷﺪون اﻟﻨﺎس ﻟﻠ ﺪﯾﻦ اﻟﻘ ﻮﯾﻢ‪ ،‬وﻟ ﯿﺲ اﻟﻤ ﺮاد أﻧﮭ ﻢ زاﺋ ﺪون زﯾ ﺎدة ﻻ ﯾ ﺪرﻛﮭﺎ اﻟﺒ ﺸﺮ وإﻻ ﻟﻜ ﺎﻧﻮا ﻏﯿ ﺮ ﺻ ﺎﻟﺤﯿﻦ‬
‫ﻟﻼﻗﺘﺪاء ﺑﮭﻢ ﻓﮭﻢ وﺳﻂ‪ ،‬واﻟﺪﻟﯿﻞ أﻧﮭﻢ ﻟﻮ ﻛﺎﻧﻮا أﻏﺒﯿﺎء ﻣﺎ أﻓﺤﻤ ﻮا اﻟﻜﻔ ﺎر‪ ،‬وﻣ ﺎ أﺗ ﻮا ﺑﺠﻮاﻣ ﻊ اﻟﻜﻠ ﻢ‪ ،‬وﻣ ﺎ أﻣﻜ ﻨﮭﻢ‬
‫إھﺪاء اﻟﻨﺎس‪ ،‬وﻣﺎ ﺳﻤﻊ أﺣﺪ ﻟﻘﻮﻟﮭﻢ وﻻ اﺗﺒﻊ أﺛﺮھﻢ ‪.‬‬
‫س‪ -‬ﻣﺎ ھﻮ ﺗﺒﻠﯿﻎ ﻣﺎ أﻣﺮوا ﺑﺘﺒﻠﯿﻐﮫ وﻣﺎ اﻟﺪﻟﯿﻞ ﻋﻠﯿﮫ ؟‬
‫ج‪ -‬ھﻮ ﺗﻌﻠﯿﻢ اﻟﻨﺎس ﻣﻨﺸﺄ رﺳ ﺎﻟﺘﮭﻢ وإرﺷ ﺎدھﻢ إﻟ ﻲ ﻛ ﻞ ﺧﯿ ﺮ وﻓ ﻼح‪ ،‬ودﻟﯿﻠ ﮫ أﻧﮭ ﻢ ﻟ ﻮ ﺧ ﺎﻧﻮا ﺑﻜﺘﻤ ﺎن ﺷ ﻲء ﻣﻤ ﺎ‬
‫أﻣﺮوا ﺑﺘﺒﻠﯿﻐﮫ ﻟﻠﺨﻠﻖ ﻻﻧﻘﻠﺐ اﻟﻜﺘﻤﺎن ﻃﺎﻋﺔ ﻓﻲ ﺣﻘﮭﻢ ﻋﻠﯿﮭﻢ اﻟ ﺼﻼة واﻟ ﺴﻼم‪ ،‬ﻷﻧ ﺎ ﻣ ﺄﻣﻮرون ﺑﺎﻻﻗﺘ ﺪاء ﺑﮭ ﻢ ﻓ ﻲ‬
‫أﻗﻮاﻟﮭﻢ وأﻓﻌﺎﻟﮭﻢ وﻻ ﯾﺄﻣﺮ اﷲ ﺑﻤﺤﺮم وﻻ ﻣﻜﺮوه‪ .‬ﻟﻜﻦ اﻧﻘﻼب اﻟﻜﺘﻤﺎن ﻃﺎﻋﺔ ﺑﺎﻃﻞ ﻷﻧ ﮫ ﻣﺤ ﺮم ﺑﺎﻹﺟﻤ ﺎع ﻣﻠﻌ ﻮن‬
‫ﻓﺎﻋﻠﮫ ‪.‬‬
‫س‪ -‬ﻣﺎ ھﻮ اﻟﻤﺴﺘﺤﯿﻞ ﻓﻲ ﺣﻘﮭﻢ ﻋﻠﯿﮭﻢ اﻟﺼﻼة واﻟﺴﻼم وﻣﺎ دﻟﯿﻠﮫ ؟‬
‫ج‪ -‬اﻟﻤ ﺴﺘﺤﯿﻞ ھ ﻮ أﺿ ﺪاد ﺻ ﻔﺎﺗﮭﻢ اﻟ ﺴﺎﺑﻘﺔ وھ ﻲ‪ :‬اﻟﻜ ﺬب واﻟﺨﯿﺎﻧ ﺔ‪ ،‬واﻟ ﺒﻼدة‪ ،‬وﻋ ﺪم ﺗﺒﻠﯿ ﻎ ﻣ ﺎ ﻟﻤ ﺮوا ﺑﺘﺒﻠﯿﻐ ﮫ‬
‫ﻟﻠﺨﻠﻖ‪ ،‬وأدﻟﺘﮭﺎ ﺗﻌﻠﻢ ﻣﻦ أدﻟﺔ ﺻﻔﺎﺗﮭﻢ اﻟﺴﺎﺑﻘﺔ ﻓﮭﻲ ﺗﺜﺒﺖ ﻟﮭﻢ وﺗﻨﻔﻲ ﻋﻨﮭﻢ أﺿﺪادھﺎ ‪.‬‬
‫س‪ -‬ﻣﺎ ھﻮ اﻟﺠﺎﺋﺰ ﻓﻲ ﺣﻘﮭﻢ وﻣﺎ دﻟﯿﻠﮫ ؟‬
‫ج‪ -‬اﻟﺠﺎﺋﺰ ﻓﻲ ﺣﻘﮭ ﻢ ﻋﻠ ﯿﮭﻢ اﻟ ﺼﻼة واﻟ ﺴﻼم اﻷﻋ ﺮاض اﻟﺒ ﺸﺮﯾﺔ اﻟﺘ ﻲ ﻻ ﺗ ﺆدي إﻟ ﻲ ﻧﻘ ﺺ ﻓ ﻲ ﻣ ﺮاﺗﺒﮭﻢ اﻟﻌﻠﯿ ﺔ‬
‫ﻛﺎﻷﻛﻞ‪ ،‬واﻟﺸﺮب‪ ،‬واﻟﺠﻤﺎع‪ ،‬واﻟﻨﻮم وﻏﯿﺮ ذﻟﻚ واﻟﺪﻟﯿﻞ ﻋﻠﻲ ذﻟﻚ اﻟﻤﺸﺎھﺪة ﻷﻧﻨﺎ رأﯾﻨﺎھﻢ ﻛﺬﻟﻚ وﻟﯿﺲ ﺑﻌﺪ ﻟﻠﻌﯿ ﺎن‬
‫دﻟﯿﻞ ‪.‬‬
‫س‪ -‬ھﻞ ﯾﻜﻮن اﻷﻧﺒﯿﺎء ﻣﺘﺼﻔﻮن ﺑﺄﻣﺮاض ﻇﺎھﺮﯾﺔ ﻣﻨﻔﺮة ﻛﺎﻟﺒﺮص واﻟﺠﺬام وﻣﺎ أﺷﺒﮫ ؟‬
‫ج‪ -‬ﻻ ﯾﺼﺢ أن ﯾﻜﻮن اﻟﻨﺒﻲ ذا داء ﻣﻨﻔﺮ ﻗﻄﻌﺎ وإﻻ ﻟﻢ ﯾﻘﺒﻞ ﻣﻨﮫ ﺑﻼغ ﻗﻂ ﻟﻨﻔﺮة ﻃﺒﺎع اﻟﻌﺎﻟﻢ ﻣﻦ ھ ﺬه اﻷدواء‪ ،‬ﻓﻤ ﺎ‬
‫ﻛﺎن اﷲ ﺑﻤﻠﺰم ﺣﺠﮫ ﻣ ﻦ أﺑﻜ ﻢ ﻻ ﯾﻔ ﺼﺢ ﺟﻮاﺑ ﺎ‪ ،‬وﻻ ﻣ ﻦ أﺻ ﻢ ﻻ ﯾ ﺴﻤﻊ ﺧﻄﺎﺑ ﺎ‪ ،‬وﻻ ﻣ ﻦ ذوي داء ﻻ ﯾﻘﺒ ﻞ إﻧ ﺴﺎن‬
‫ﻗﺮﺑﺎ ﻣﻨﮫ ﻓﻀﻼ ﻋﻦ إرﺟﺎﻋﮫ ﻋﻦ ﻣﻌﺘﻘﺪات رﺳﺨﺖ ﻓﻲ اﻟﻘﻠ ﻮب‪ ،‬ودﯾﺎﻧ ﺎت ﺗﺮﺑ ﻲ ﻋﻠﯿﮭ ﺎ اﻟﻄﻔ ﻞ ﻓ ﻼ ﯾﻔﺘ ﺮ ﻋﻨﮭ ﺎ ﻗﯿ ﺪ‬
‫أﻧﻤﻠﺔ‪ ،‬وﻣﺎ ورد ﻓﻲ اﻟﻘ ﺮآن ﻣﻤ ﺎ ﻇ ﺎھﺮه ﯾ ﺪل ﻋﻠ ﻲ اﻻﺑ ﺘﻼء ﻓﮭ ﻮ ﻣ ﺆول ﺑﻤ ﺎ ﻻ ﯾﺨ ﺮج ﻋ ﻦ ﺣﻘﯿﻘ ﺔ ذﻟ ﻚ‪ :‬ھ ﺬا وإن‬
‫وﻗﻮع اﻟﻔﻘﺮ واﻟﻤﺮض ﻏﯿﺮ اﻟﻤﻨﻔﺮ واﻟﺸﺪاﺋﺪ اﻟﺘﻲ أﺣﺪﻗﺖ ﺑﮭﻢ ﻋﻠﯿﮭﻢ اﻟﺼﻼة واﻟﺴﻼم ﻓﻲ ﺗﺒﻠﯿﻎ اﻟﺮﺳﺎﻟﺔ وﻧﺤﻮھﺎ‪،‬‬
‫ﻓﮭﻮ إﻣﺎ ﻟﺘﻌﻈﯿﻢ أﺟﻮرھﻢ‪ ،‬أو ﻟﻼﻗﺘﺪاء ﺑﮭﻢ أو ﻟﻠﺘﺴﻠﻲ ﻋﻦ اﻟﺪﻧﯿﺎ وﻣﻌﺮﻓﺔ ﻗﺪرھﺎ ﻋﻨﺪ اﷲ‪ ،‬أو ﻟﻌ ﺪم رﺿ ﺎه ﺑﮭ ﺎ دار‬
‫ﺟﺰاء ﻷﻧﺒﯿﺎﺋﮫ وأوﻟﯿﺎﺋﮫ ﺑﺎﻋﺘﺒﺎر أﺣﻮاﻟﮭﻢ ﻓﯿﮭﺎ ‪.‬‬
‫س‪ -‬ھﻞ اﻷﻧﺒﯿﺎء ﻣﻌﺼﻮﻣﻮن أم ﻻ ﻓﻲ ﻛﻞ ﻓﻌﻞ وﻗﻮل ﯾﺼﺪر ﻋﻨﮭﻢ ؟‬
‫ج‪ -‬ﻧﻌ ﻢ ﻣﻌ ﺼﻮﻣﻮن ﺣﻘ ﺎ وﻟ ﻮ ﻛ ﺎﻧﻮا ﻏﯿ ﺮ ﻣﻌ ﺼﻮﻣﯿﻦ ﻣ ﺎ أﺟ ﺮي اﷲ ﻋﻠ ﻲ ﯾ ﺪﯾﮭﻢ ﺗﻠ ﻚ اﻟﻤﻌﺠ ﺰات اﻟﺘ ﻲ ﺑﮭ ﺮت‬
‫اﻟﻤﻌﺎﻧﺪﯾﻦ‪ ،‬وﺷﮭﺪ ﻟﮭﺎ اﻟﻤﻜﺎﺑﺮون وﻣﺎ أﻣﺮﻧﺎ اﷲ ﺑﺎﻹﻗﺘﺪاء ﺑﮭﻢ ﻓﻲ ﻛﻞ ﻓﻌﻞ وﻛ ﻞ ﻗ ﻮل‪ .‬وﻗ ﺎل اﷲ ﻓ ﻲ ﻧﺒﯿ ﮫ ﻣﺤﻤ ﺪ )‬
‫وﻟﻮ ﺗﻘﻮل ﻋﻠﯿﻨﺎ ﺑﻌﺾ اﻷﻗﺎوﯾﻞ ﻷﺧﺬﻧﺎ ﻣﻨﮫ ﺑﺎﻟﯿﻤﯿﻦ ﺛﻢ ﻟﻘﻄﻌﻨﺎ ﻣﻨﮫ اﻟﻮﺗﯿﻦ ﻓﻤﺎ ﻣﻨﻜﻢ ﻣﻦ أﺣﺪ ﻋﻨﮫ ﺣﺎﺟﺰﯾﻦ ( وﻗ ﺎل‬
‫) ﻣﺎ ﺿﻞ ﺻﺎﺣﺒﻜﻢ وﻣﺎ ﻏﻮي وﻣﺎ ﯾﻨﻄﻖ ﻋﻦ اﻟﮭﻮي إن ھﻮ إﻻ وﺣﻲ ﯾﻮﺣﻲ ﻋﻠﻤﮫ ﺷﺪﯾﺪ اﻟﻘﻮي( وﻗﺎل ﻓ ﻲ وﺟ ﻮب‬
‫اﺗﺒﺎﻋﮫ )ﻗﻞ إن ﻛﻨ ﺘﻢ ﺗﺤﺒ ﻮن اﷲ ﻓ ﺎﺗﺒﻌﻮﻧﻲ ﯾﺤﺒ ﺒﻜﻢ اﷲ وﯾﻐﻔ ﺮ ﻟﻜ ﻢ( )وﻣ ﺎ آﺗ ﺎﻛﻢ اﻟﺮﺳ ﻮل ﻓﺨ ﺬوه وﻣ ﺎ ﻧﮭ ﺎﻛﻢ ﻋﻨ ﮫ‬
‫ﻓﺎﻧﺘﮭﻮا(‪.‬‬
‫ﺛﺎﻟﺜﺎ ـ اﻹﯾﻤﺎن ﺑﺎﻟﺴﻤﻌﯿــــﺎت‬

‫وھﻲ ﻛﻞ اﻟﻌﻘﺎﺋﺪ اﻟﺘﻰ ﺟﺎء ﺑﮭﺎ اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ – ﻏﯿﺮ ﻣﺎ ﯾﺘﻌﻠﻖ ﺑﺎﷲ ورﺳﻠﮫ –‬
‫ﻣﻦ اﻷﻣﻮر اﻟﺘﻰ ﻻ ﺗﺪرك ﺑﺎﻟﺤﻮاس اﻟﺨﻤﺲ‬
‫س‪ -‬ﻣﺎ ھﻲ اﻟﺴﻤﻌﯿﺎت‬
‫ج‪ -‬اﻟﺴﻤﻌﯿﺎت ھﻲ ﻛﻞ ﻣﺎ ﺗﻌﻠﻖ ﺑﻐﯿﺮ اﷲ وأﻧﺒﯿﺎﺋﮫ ﻣﻤﺎ ذﻛﺮ ﺳﺎﺑﻘﺎً‬
‫وﻣﺎ ﺣﻜﻢ اﻟﺴﻤﻌﯿﺎت وﻛﻢ ﻋﺪدھﺎ ؟‬
‫ج‪ -‬وﺣﻜﻤﮭﺎ اﻟﻮﺟﻮب اﻟﻌﯿﻨﻲ ﻋﻠﻲ ﻛﻞ ﻣﺴﻠﻢ وﻣﺴﻠﻤﺔ‬
‫وھ ﻲ إﺛﻨ ﺎن وﻋ ﺸﺮون‪ :‬اﻹﯾﻤ ﺎن ﺑ ﺴﺎﺋﺮ اﻷﻧﺒﯿ ﺎء واﻟﺮﺳ ﻞ واﻟﻤﻼﺋﻜ ﺔ‪ ،‬واﻟﻜﺘ ﺐ اﻟ ﺴﻤﺎوﯾﺔ‪ ،‬وﻇﮭ ﻮر اﻟﻤ ﺴﯿﺦ‬
‫اﻟﺪﺟﺎل‪،‬واﻟﻤﮭ ﺪي وﻧ ﺰول اﻟﻤ ﺴﯿﺢ ﻋﯿ ﺴﻰ اﺑ ﻦ ﻣ ﺮﯾﻢ‪ ،‬وﺧ ﺮوج اﻟﺪاﺑ ﺔ‪ .‬وﻧﻔﺨﺘ ﻲ إﺳ ﺮاﻓﯿﻞ‪ ،‬وﻣ ﻮت ﺟﻤﯿ ﻊ اﻟﻌ ﺎﻟﻢ‪،‬‬
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‫وذات ﯾﻮم اﻟﻘﯿﺎﻣﺔ‪ ،‬واﻟﺤﺸﺮ‪ ،‬واﻟﻨﺸﺮ‪ ،‬واﻟﻤﻮﻗﻒ اﻟﻌﻈﯿﻢ‪ ،‬وﺷﻔﺎﻋﺔ ﺳﯿﺪﻧﺎ وﻣﻮﻻﻧﺎ ﻣﺤﻤﺪ ﺻ ﻠﻰ اﷲ ﻋﻠﯿ ﮫ وﺳ ﻠﻢ ‪.‬‬
‫واﻟﺤﺴﺎب واﻟﻤﯿﺰان‪ ،‬واﻟﺼﺮاط ‪ ،‬واﻟﻨﺎر‪ ،‬واﻟﺠﻨﺔ‪ ،‬واﻟﺨﻠﻮد ﺑﻼ ﻣﻮت وﻻ ﻓﻮت‪ ،‬ورؤﯾﺔ رﺑﻨﺎ ﺑﺎﻟﺠﻨﺔ ‪.‬‬
‫س‪ -‬ﻣﻦ ھﻢ اﻟﻤﻼﺋﻜﺔ؟‬
‫ج‪ -‬اﻟﻤﻼﺋﻜﺔ أﺟﺴﺎم ﻧﻮراﻧﯿﺔ ﻟﻄﯿﻔﺔ ﺳﻔﺮاء اﷲ ﻻ ﯾﺄﻛﻠﻮن وﻻ ﯾﺸﺮﺑﻮن وﻻ ﯾﻨﺎﻣﻮن وﻻ ﯾﺘﻨﺎﻛﺤﻮن وﻻ ﯾﺘﻨﺎﺳﻠﻮن ﻻ‬
‫ﯾﻌﺼﻮن اﷲ ﻣﺎ أﻣﺮھﻢ وﻻ ﯾﺤﺎﺳ ﺒﻮن وﻻ ﯾﻌ ﺎﻗﺒﻮن وﯾ ﺪﺧﻠﻮن اﻟﺠﻨ ﺔ ﻣ ﻊ اﻟﻤﺘﻘ ﯿﻦ وھ ﻢ ﺑ ﺎﻟﻐﻮن ﻓ ﻲ اﻟﻜﺜ ﺮة ﺣ ﺪاً ﻻ‬
‫ﯾﻌﻠﻤﮫ إﻻ اﷲ ﺗﻌﺎﻟﻲ‬
‫س‪ -‬وﻣﺎ اﻟﻮاﺟﺐ ﻣﻌﺮﻓﺘﮫ ﻣﻦ اﻟﻤﻼﺋﻜﺔ ؟‬
‫ج‪ -‬واﻟﻮاﺟﺐ ﻣﻌﺮﻓﺘﮫ ﺗﻔﺼﯿﻼ ﻣﻨﮭﻢ ﻋﺸﺮة‪ ،‬ﺟﺒﺮاﺋﯿﻞ‪ ،‬وﻣﯿﻜﺎﺋﯿﻞ‪ ،‬وإﺳﺮاﻓﯿﻞ‪ ،‬وﻋﺰراﺋﯿﻞ وﻣﻨﻜﺮ و ﻧﻜﯿﺮ‪ .‬ورﺿﻮان‬
‫‪ .‬وﻣﺎﻟﻚ‪ ،‬ورﻗﯿﺐ‪ ،‬وﻋﺘﯿﺪ‪ .‬واﻟﻮاﺟﺐ ﻣﻌﺮﻓﺘﮫ ﺑﻨﻮﻋﮫ ﻛﺤﻤﻠﺔ اﻟﻌﺮش واﻟﺤﻔﻈﺔ‪.‬‬
‫س‪ -‬ﻣﺎ ھﻲ اﻟﻜﺘﺐ اﻟﺴﻤﺎوﯾﺔ؟‬
‫ج‪ -‬اﻟﻜﺘﺐ اﻟﺴﻤﺎوﯾﺔ ھﻲ اﻟﻤﻨﺰﻟﺔ ﻣ ﻦ ﻗﺒ ﻞ اﷲ ﻋﻠ ﻲ ﻟ ﺴﺎن رﺳ ﻠﮫ ﻹرﺷ ﺎد اﻟﻨ ﺎس إﻟ ﻲ إﺻ ﻼح اﻟﻤﻌ ﺎﯾﺶ واﻟﻤﻌ ﺎد‪،‬‬
‫وﻓﻲ اﻟﻘﺮآن ﺗﺤﺪي اﷲ ﺟﻞ ﺷﺄﻧﮫ أﺋﻤﺔ اﻟﻔﺼﺎﺣﺔ ﺑﺄﻗﺼﺮ ﺳﻮرة ﻣﻨﮫ وھﻲ ﻛﺜﯿﺮة‬
‫س‪ -‬وﻣﺎ اﻟﻮاﺟﺐ ﻣﻌﺮﻓﺘﮫ ﻣﻦ اﻟﻜﺘﺐ اﻟﺴﻤﺎوﯾﺔ ؟‬
‫ج‪ -‬واﻟﻮاﺟ ﺐ ﻣﻌﺮﻓﺘ ﮫ ﻣ ﻦ اﻟﻜﺘ ﺐ اﻟ ﺴﻤﺎوﯾﺔ ﺗﻔ ﺼﯿﻼ أرﺑﻌ ﺔ‪ :‬اﻟﺘ ﻮراة ﻟﻤﻮﺳ ﻲ واﻟﺰﺑ ﻮر ﻟ ﺪاود‪ ،‬واﻹﻧﺠﯿ ﻞ ﻟﻌﯿ ﺴﻰ‬
‫واﻟﻘﺮآن ﻟﻤﻮﻻﻧﺎ وﺳﯿﺪﻧﺎ ﻣﺤﻤﺪ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ‪.‬‬
‫س‪ -‬ﻣﻦ ھﻮ اﻟﻤﺴﯿﺦ اﻟﺪﺟﺎل وﻛﯿﻒ ﯾﻈﮭﺮ وﻣﻦ ھﻮ اﻟﻤﺴﯿﺢ ﻋﯿﺴﻰ اﺑﻦ ﻣﺮﯾﻢ ﻋﻠﻲ ﻧﺒﯿﺎ وﻋﻠﯿﮫ أﻓﻀﻞ اﻟﺼﻼة وأﺗﻢ‬
‫اﻟﺘﺴﻠﯿﻢ ؟‬
‫ج‪ -‬اﻟﻤﺴﯿﺦ ھﻮ رﺟﻞ أﻋﻮر ﯾﺪﻋﻲ اﻷﻟﮭﻮﯾﺔ وﻣﻌﮫ ﺟﻨﮫ وﻧﺎر وﻣﻜﺘﻮب ﺑﯿﻦ ﻋﯿﻨﯿﮫ ﻛ ﺎﻓﺮ ﻓﻤ ﻦ آﻣ ﻦ ﺑ ﮫ أدﺧﻠ ﮫ ﺟﻨﺘ ﮫ‬
‫وھﻲ ﻧﺎر وﻣﻦ ﻛﻔﺮ ﺑﮫ أدﺧﻠﮫ ﻧﺎره وھﻲ ﺟﻨﮫ وﯾﻤﻜﺚ أرﺑﻌﯿﻦ ﯾﻮﻣﺎً ﯾﺴﻮح ﻓﻲ اﻷرض ﺛﻢ ﯾﻈﮭﺮ اﻟﻤﮭﺪي ﻟﯿﻘﺎﺗﻠﮫ ﺛﻢ‬
‫ﯾﻨﺰل اﻟﻤﺴﯿﺢ وھﻮ ﻋﯿﺴﻰ ﺑﻦ ﻣﺮﯾﻢ وﯾﺼﻠﻰ ﺧﻠﻒ اﻟﻤﮭﺪي وﯾﻨﺼﺮ اﻟﻤﮭﺪي وﯾﻘﺘﻞ اﻟﻤﺴﯿﺦ اﻟ ﺪﺟﺎل ‪ -‬اﻟ ﺬي ﯾ ﺰوب‬
‫ﻛﻤﺎ ﯾﺰوب اﻟﻤﻠﺢ ‪ -‬ﻓﯿﺤﻜﻢ اﻟﻤﺴﯿﺢ ﻋﯿﺴﻰ ﺑﻦ ﻣﺮﯾﻢ ﺑﺸﺮع ﻣﺤﻤﺪ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ أرﺑﻌﯿﻦ ﺳﻨﺔ ‪.‬‬
‫س‪ -‬ﻣﺎ ھﻲ اﻟﺪاﺑﺔ وﻧﻔﺨﺘﺎ إﺳﺮاﻓﯿﻞ ؟‬
‫ج‪ -‬ھﻲ اﻟﺠﺴﺎﺳﺔ وﺗﺨﺮج ﻣﻦ اﻟﺼﻔﺎ ﻛﻤﺎ ﻓﻲ ﺑﻌﺾ اﻟﺮواﯾﺎت ﺗﻜﻠﻤﮭﻢ ) أن اﻟﻨﺎس ﻛﺎﻧﻮا ﺑﺂﯾﺎﺗﻨﺎ ﻻ ﯾﻮﻗﻨﻮن( وﺗﺨﺘﻢ‬
‫اﻟﻤﺆﻣﻦ واﻟﻜﺎﻓﺮ‪ .‬ﻻ ﯾﺪرﻛﮭﺎ ﻃﺎﻟﺐ‪ ،‬وﻻ ﯾﻔﻮﺗﮭﺎ ھﺎرب‪ ،‬وﺟﺎء ﻓﻲ أوﺻﺎﻓﮭﺎ آﺛ ﺎر ﻛﺜﯿ ﺮة واﻟﻨﻔﺨ ﺔ اﻷوﻟ ﻲ ﻹﺳ ﺮاﻓﯿﻞ‬
‫ﯾﻤﻮت ﺑﮭﺎ ﻛﻞ ﻣﻦ ﻓﻲ اﻟﺴﻤﻮات واﻷرض‪ ،‬واﻟﻨﻔﺨﺔ اﻟﺜﺎﻧﯿﺔ ﯾﻘﻮم ﺑﮭﺎ ﺟﻤﯿﻊ ﻣﻦ ﺳﯿﺤﺎﺳ ﺒﻮن وﺟ ﺎء ﻓ ﻰ ذﻟ ﻚ ﻗﻮﻟ ﮫ‬
‫ﺟﻞ ﺷﺄﻧﮫ )وﻧﻔﺦ ﻓﻲ اﻟﺼﻮر ﻓﺼﻌﻖ ﻣﻦ ﻓﻲ اﻟﺴﻤﻮات واﻷرض إﻻ ﻣﻦ ﺷﺎء اﷲ ﺛﻢ ﻧﻔﺦ ﻓﯿ ﮫ أﺧ ﺮي ﻓ ﺈذا ھ ﻢ ﻗﯿ ﺎم‬
‫ﯾﻨﻈﺮون( ‪.‬‬
‫س‪ -‬ﻣﺎ ھﻮ اﻟﻨﺸﺮ واﻟﺤﺸﺮ واﻟﻤﻮﻗﻒ واﻟﺤﺴﺎب ؟‬
‫ج‪ -‬اﻟﻨﺸﺮ ھﻮ إﺣﯿﺎء اﻟﻨﺎس ﺟﻤﯿﻌﺎً ﻣﻦ ﻗﺒﻮرھﻢ‬
‫واﻟﺤﺸﺮ ﺳﻮﻗﮭﻢ إﻟﻲ اﻟﻤﻮﻗﻒ‬
‫واﻟﻤﻮﻗﻒ ھﻮ ﺻﻌﯿﺪ واﺣﺪ ﻣﺘﺴﻊ اﻷرﺟﺎء ﺗﺠﺘﻤﻊ ﻓﯿﮫ اﻟﺨﻼﺋﻖ ﻟﻠﺤﺴﺎب‬
‫س‪ -‬ﻣﺎ ھﻲ اﻟﺸﻔﺎﻋﺔ؟‬
‫واﻟﺸﻔﺎﻋﺔ ھﻲ اﻟﻤﻘﺎم اﻟﻤﺤﻤﻮد اﻟﺬي ﻣﻨﺤﮫ اﷲ ﻟﻨﺒﯿﻨﺎ ﻣﺤﻤﺪ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ وَﻟَﮫ ﻓِﻲ اﻟْﻘِﯿَﺎﻣَﺔِ ﺛَﻼثُ ﺷَﻔَﺎﻋَﺎتٍ‪:‬‬
‫أَﻣﱠﺎ اﻟﺸﱠﻔَﺎﻋَﺔُ اﻷُوْﻟَﻰ؛ ﻓَﯿَﺸﻔَﻊُ ﻓَﻲ أَھْﻞِ اﻟْﻤَﻮْﻗِﻒِ ﺣَﺘﱠﻰ ﯾُﻘْﻀَﻰ ﺑَﯿْﻨَﮭُﻢْ ﺑَﻌْﺪَ أَنْ ﯾَﺘَﺮَاﺟَﻊَ اﻷَﻧْﺒِﯿَﺎءُ؛ آدَمُ‪ ،‬وَﻧُﻮحٌ‪ ،‬وَإِﺑْ ﺮَاھِﯿﻢُ‪،‬‬
‫وَﻣُﻮﺳَﻰ‪ ،‬وَﻋِﯿﺴﻰ اﺑْﻦُ ﻣَﺮْﯾَﻢَ ﻋَﻦِ اﻟﺸﱠﻔَﺎﻋَﺔِ ﺣَﺘﱠﻰ ﺗَﻨْﺘَﮭِﻲَ إﻟَﯿْﮫِ‪.‬‬
‫وَأَﻣﱠﺎ اﻟﺸﱠﻔَﺎﻋَﺔُ اﻟﺜﱠﺎﻧِﯿَﺔُ؛ ﻓَﯿَﺸْﻔَﻊُ ﻓِﻲ أَھْﻞِ اﻟْﺠَﻨﱠﺔِ أَن ﯾَﺪْﺧُﻠُﻮا اﻟْﺠَﻨﱠﺔ‪ .‬وَھَﺎﺗَﺎنَ اﻟﺸﱠﻔَﺎﻋَﺘَﺎنِ ﺧَﺎﺻﱠﺘَﺎنِ ﻟَﮫُ‪.‬‬
‫وَأَﻣﱠﺎ اﻟﺸﱠﻔَﺎﻋَﺔُ اﻟﺜﱠﺎﻟِﺜَﺔُ؛ ﻓَﯿَﺸْﻔَﻊُ ﻓِﯿﻤَﻦِ اﺳْﺘَﺤَﻖﱠ اﻟﻨﱠﺎرَ‪ ،‬ﻓَﯿَﺸْﻔَﻊُ ﻓِﯿﻤَﻦِ اﺳْﺘَﺤَﻖﱠ اﻟﻨﱠﺎرَ أَن ﻻﱠ ﯾَﺪْﺧُﻠَﮭَﺎ‪ ،‬وَﯾَﺸْﻔَﻊُ ﻓِﯿﻤَﻦْ دَﺧَﻠَﮭَ ﺎ‬
‫أَن ﯾَﺨْﺮُجَ ﻣِﻨْﮭَﺎ‪.‬‬
‫وَھَﺬِهِ اﻟﺸﱠﻔَﺎﻋَﺔُ ﻟَﮫُ وَﻟِﺴَﺎﺋِﺮِ اﻟﻨﱠﺒِﯿﱢﯿﻦَ وَاﻟﺼﱢﺪﱢﯾﻘِﯿﻦَ وَﻏَﯿْﺮِھِﻢْ‬
‫س‪ -‬ﻣﺎ ھﻮ اﻟﻤﯿﺰان واﻟﺼﺮاط واﻟﻨﺎر واﻟﺠﻨﺔ واﻟﺨﻠﻮد ورؤﯾﺔ رﺑﻨﺎ ﺗﺒﺎرك وﺗﻌﺎﻟﻲ ؟‬
‫ج‪ -‬اﻟﻤﯿﺰان ھﻮ ﺷﺊ ﺣﻘﯿﻘﯿﺔ ﺗﻮزن ﺑﮫ اﻷﻋﻤﺎل‬
‫واﻟﺼﺮاط ﺟﺴﺮ ﻣﻀﺮوب ﻋﻠﻲ ﻣﺘﻦ ﺟﮭﻨﻢ‪ ،‬ﻓﺎﻟﻨﺎر ﺑﯿﻦ اﻟﻤﻮﻗﻒ وﻣﻜﺎن اﻟﺤﺴﺎب وﺑﯿﻦ اﻟﺠﻨﺔ وھﺬا ﻣﻌﻨﻲ ﻗﻮﻟﮫ ﺟﻞ‬
‫ﺷﺄﻧﮫ ) وإن ﻣﻨﻜﻢ إﻻ واردھﺎ ﻛﺎن ﻋﻠﻲ رﺑﻚ ﺣﺘﻤﺎ ﻣﻘﻀﯿﺎً(‬
‫‪27‬‬

‫واﻟﻨﺎر دار ﺟﺰاء ﻟﻠﻜﻔﺮة واﻟﻤﻨﺎﻓﻘﯿﻦ واﻟﻌﺼﺎة ﻷواﻣﺮ اﷲ‬
‫واﻟﺠﻨﺔ دار ﺛﻮاب ﻟﻤﻦ أﻃﺎع اﷲ وأﻃﺎع رﺳﻠﮫ‬
‫وذﻛﺮ اﷲ ﻋﺰ وﺟﻞ ﻧﻈﺮ ﻋﺒﺎده إﻟﯿﮫ ﻓﻰ اﻟﺠﻨﺔ ﻋﻠﻰ ﻧﺤﻮ ﻣﺎ ﻗﺎل ﻓﻘﺪ ﻗﺎل اﷲ ﺗﻌﺎﻟﻰ‬
‫)وﻣﺎ ﻛﺬب اﻟﻔﺆاد ﻣﺎ رأى(‬
‫)ﻻ ﺗﺪرﻛﮫ اﻷﺑﺼﺎر وھﻮ ﯾﺪرك اﻷﺑﺼﺎر(‬
‫) وﺟﻮه ﯾﻮﻣﺌﺬ ﻧﺎﺿﺮة إﻟﻲ رﺑﮭﺎ ﻧﺎﻇﺮة(‬
‫ﻓﺎﻟﻠﮭﻢ ﻟﯿﺲ ﻟﻨﺎ إﻻ أﻧﺖ ﻧﻌﻮذ ﺑﺮﺣﻤﺘﻚ ﻣﻦ ﻋﺬاﺑﻚ‪ ،‬وﻧﮭﺮب ﻣ ﻦ ﻧﻘﻤﺘ ﻚ إﻟ ﻲ ﻋﻔ ﻮك آﻣ ﯿﻦ ﻓ ﺎﻟﻠﮭﻢ اﺧ ﺘﻢ ﻟﻨ ﺎ ﺑﺨﺎﺗﻤ ﺔ‬
‫اﻟ ﺴﻌﺎدة أﺟﻤﻌ ﯿﻦ ‪ ،‬وأﻛ ﺮم ﻣﺜﻮاﻧ ﺎ وأﺣ ﺴﻦ ﻧﺰﻟﻨ ﺎ ﯾ ﻮم اﻟ ﺪﯾﻦ‪ ،‬وﻋﺎﻣﻠﻨ ﺎ ﺑ ﺎﻟﻠﻄﻒ واﻹﺣ ﺴﺎن وﻣﺘﻌﻨ ﺎ ﺑ ﺎﻟﻨﻈﺮ إﻟ ﻲ‬
‫وﺟﮭﻚ اﻟﻜﺮﯾﻢ ﻓﺄﻧﺖ أھﻞ اﻟﻜﺮم واﻟﺠﻮد ﺑﺤﻖ رﺣﻤﺘﻚ ﻟﻠﻌﺎﻟﻤﯿﻦ وﺻ ﻠﻰ اﷲ ﻋﻠ ﻰ ﺳ ﯿﺪ وﻟ ﺪ آدم اﻟﻨﺒ ﻲ اﻷﻣ ﻲ وﻋﻠ ﻰ‬
‫آﻟﮫ وﺻﺤﺒﮫ وﺳﻠﻢ ‪.‬‬
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‫ِ‬ ‫وﻫﻮ ِ‬ ‫﴿ﻟﻴﺲ َ ِ ْ ِ ِ‬
‫اﻟﺒﺼﲑ﴾‬
‫ﻤﻴﻊ َ ُ‬
‫)اﻟﺸﻮرى‪(١١ :‬‬
‫اﻟﺴ ُ‬ ‫ﳾء َ ُ َ ﱠ‬ ‫ﻛﻤﺜﻠﻪ َ ْ ٌ‬ ‫َْ َ‬
‫ِ‬ ‫ِ‬ ‫إﻟﻪ َ ِ‬ ‫ِ‬ ‫ِ‬
‫اﻟﻌﻠﻴﻢ﴾‬
‫اﳊﻜﻴﻢ َ ُ‬
‫)اﻟﺰﺧﺮف‪(٨٠ :‬‬
‫وﻫﻮ َ ُ‬ ‫اﻷرض ِ َ ٌ‬
‫إﻟﻪ َ ُ َ‬ ‫وﰲ َ ْ ِ‬ ‫﴿وﻫﻮ ﱠاﻟﺬي ِﰲ ﱠ َ‬
‫اﻟﺴﲈء ِ َ ٌ‬ ‫َ َُ‬
‫وﺳﻠﻤﻮا َ ِ‬ ‫ﺻﻠﻮا َ َ ِ‬ ‫ِ‬ ‫ِ‬ ‫) ِﱠ‬
‫)اﻷﺣﺰاب‪(٥٦ :‬‬
‫ﻠﻴﲈ﴾(‬
‫ﺗﺴ ً‬‫ﻋﻠﻴﻪ َ َ ﱢ ُ ْ‬
‫ْ‬ ‫آﻣﻨُﻮا َ ﱡ‬ ‫أﳞﺎ ﱠ َ‬
‫اﻟﺬﻳﻦ َ‬ ‫ﻋﲆ اﻟﻨ ِ ﱢ‬
‫ﱠﺒﻲ َﻳﺎ َ ﱡ َ‬ ‫وﻣﻼﺋﻜﺘﻪ ُ َ ﱡ َ‬
‫ﻳﺼﻠﻮن َ َ‬ ‫﴿إن ﱠ َ‬
‫اﻟﻠـﻪ َ َ َ َ ُ‬
‫ﻣﻦ ﻣﺠﻤﻊ اﻟﻌﻘﯿﺪة اﻹﺳﻼﻣﯿﺔ‬
‫‪ ‬‬
‫‪‬‬
‫‪ ‬‬
‫ﻧﺴﺨﺔ ﻣﺰﯾﺪة‬
‫دﻗﻘﮭﺎ وﺣﻘﻖ ﺑﻌﺪھﺎ اﻟﻌﻘﯿﺪة اﻟﻄﺤﺎوﯾﺔ )‪ (٣٤٥‬ﻧﺼﺎ‬
‫ﺧﺎدم اﻟﺤﺪﯾﺚ اﻟﺸﺮﯾﻒ‬
‫وﻣﺆﻟﻒ ﻣﺠﻤﻊ اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ﻟﻸﺣﺎدﯾﺚ ﻟﻜﻞ اﻟﻤﺘﻮن واﻷﺳﺎﻧﯿﺪ‬
‫وﻗﻒ ﷲ ﺗﻌﺎﻟﻰ‬

‫ﺗﻌﺮﯾﻒ‪:‬‬
‫اﻹﺳﻼم‪ :‬دﯾﻦ اﷲ اﻟﺸﺎﻣﻞ ﻷرﻛﺎن اﻹﯾﻤﺎن )‪ (٦‬واﻹﺳﻼم )‪ (٥‬واﻹﺣﺴﺎن )‪(١‬‬
‫اﻟﺴﻨﺔ‪ :‬أي ﺳﻨﺔ اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وآﻟﮫ وﺳﻠﻢ‬
‫اﻟﺠﻤﺎﻋﺔ‪ :‬ﺣﻤﻠ ﺔ دﯾ ﻦ اﻹﺳ ﻼم ﻣ ﻦ اﻟ ﺼﺤﺎﺑﺔ واﻟﺘ ﺎﺑﻌﯿﻦ وﺗ ﺎﺑﻊ اﻟﺘ ﺎﺑﻌﯿﻦ وﻣ ﻦ ﺗ ﺒﻌﮭﻢ ﻣ ﻦ اﻟﻌﻠﻤ ﺎء ورﺛ ﺔ‬
‫‪29‬‬

‫وﻛﻔﻰ ِﺑﺎﷲِ َ ِ ً‬ ‫اﻟﺪﻳﻦ ُ ﱢ ِ‬ ‫ودﻳﻦ ِ ْ ِ‬ ‫ِ‬
‫ﺷﻬﻴﺪا‪.‬‬ ‫ﻛﻠﻪ َ َ َ‬ ‫ﻋﲆ ﱢ ِ‬ ‫اﳊﻖ َ ﱢ ُ ْ ِ َ ُ‬
‫ﻟﻴﻈﻬﺮه َ َ‬ ‫رﺳﻮﻟﻪ َ ُ ِ ْ ُ َ‬
‫ﺑﺎﳍﺪى َ‬ ‫اﻟﺬي َ ْ َ‬
‫أرﺳﻞ َ َ ُ‬ ‫اﳊﻤﺪ ﷲ ﱠ‬
‫إﻗﺮارا ِ ِﺑﻪ َ َ ْ ِ ً‬
‫وﺗﻮﺣﻴﺪا‪.‬‬ ‫ﴍﻳﻚ َ ُﻟﻪ ِ ْ َ ً‬
‫وﺣﺪه ﻻ َ ِ َ‬ ‫إﻟﻪ إِﻻﱠ اﷲُ َ ْ َ ُ‬ ‫وأﺷﻬﺪ َأن ﻻﱠ َ َ‬
‫َْ َ ُ‬
‫ﺗﺴﻠﻴﲈ َ ِ ً‬ ‫ِِ‬ ‫ﻋﻠﻴﻪ َ َ ِ ِ‬ ‫ِ‬ ‫وأﺷﻬﺪ َ ﱠ‬
‫ََْ َ ُ‬
‫ﻣﺰﻳﺪا‪.‬‬ ‫ً‬ ‫وﺻﺤﺒﻪ َ َ ﱠ َ‬
‫وﺳﻠﻢ‬ ‫وﻋﲆ آﻟﻪ َ َ ْ‬ ‫ﺻﲆ اﷲُ َ َ ْ َ‬ ‫ﻋﺒﺪه َ َ ُ ُ ُ‬
‫ورﺳﻮﻟﻪ َ ﱠ‬ ‫ﳏﻤﺪا َ ْ ُ ُ‬‫أن ُ َ ﱠ ً‬
‫) َ ﱠأﻣﺎ َ ْ ُ‬
‫ﺑﻌﺪ(‬
‫َِ‬ ‫ْﺼﻮرة ِ َإﱃ ِ َ ِ‬
‫ِ‬ ‫اﻟﻔﺮﻗﺔ اﻟﻨ ِ ِ‬
‫اﻋﺘﻘﺎد ْ ِ َ ِ‬‫َ َ ِ‬
‫اﻟﺴﺎﻋﺔ‪:‬‬ ‫ﻗﻴﺎم ﱠ‬ ‫ﱠﺎﺟﻴﺔ اﳌَْﻨ ُ َ‬
‫َ‬ ‫ﻓﻬﺬا ْ َ ُ ْ‬ ‫َ‬
‫أﻫﻞ اﻟﺴﻨ ِﱠﺔ ْ َ ِ‬
‫َ ْ ِ ﱡ َ ََ‬
‫واﳉﲈﻋﺔ‪:‬‬
‫ﺧﲑه َ ِ‬‫واﻹﻳﲈن ِ ْ َ َ ِ ِ ِ ِ‬
‫اﳌﻮت‪ِ ِ ،‬‬ ‫ﺑﻌﺪ َْ ِ‬ ‫ورﺳﻠﻪ‪ِ ْ ،‬‬ ‫ِِ‬ ‫وﻣﻼﺋﻜﺘﻪ‪ِ ِ ُ ُ ،‬‬
‫ِ ِِ‬ ‫وﻫﻮ ِ ُ‬
‫وﴍه‪.‬‬
‫ﺑﺎﻟﻘﺪر ْ َ ﱢ‬ ‫َ‬ ‫واﻟﺒﻌﺚ َ ْ َ ْ‬ ‫َ َْ‬ ‫وﻛﺘﺒﻪ‪ُ ُ َ ،‬‬ ‫اﻹﻳﲈن ِﺑﺎﷲِ َ َ َ َ َ‬ ‫َ ُ َ‬
‫َ ِ‬ ‫اﻹﻳﲈن ِﺑﲈوﺻﻒ َ ِ ِﺑﻪ َ ْﻧﻔﺴﻪ ِﰲ ِ ِ ِ ِ‬
‫ﻛﺘﺎﺑﻪ ْ َ ِ ِ‬ ‫ِ‬ ‫ِ‬
‫ﳏﻤﺪ ﺻﲆ اﷲ ﻋﻠﻴﻪ‬ ‫وﺻﻔﻪ ِﺑﻪ َ ُ ُ ُ‬
‫رﺳﻮﻟﻪ ُ َ ﱠ ٌ‬ ‫اﻟﻌﺰﻳﺰ‪َ ِ َ ،‬‬
‫وﺑﲈ َ َ ُ‬ ‫َ ُ‬ ‫اﻹﻳﲈن ِﺑﺎﷲِ‪َ َ َ ُ َ ِ :‬‬ ‫وﻣﻦ َ‬ ‫َ َ‬
‫ﻏﲑ ﻛﻴﻒ )أي وﻻ ﻳﻘﺎل ﻛﻴﻒ وﻛﻴﻒ ﻋﻨﻪ ﻣﺮﻓﻮع( َوﻻَ َ ْ ِ ٍ‬
‫ﲤﺜﻴﻞ‪.‬‬ ‫وﻣﻦ َ ْ ِ‬ ‫ﲢﺮﻳﻒ وﻻَ َ ِ ٍ ِ‬
‫ﺗﻌﻄﻴﻞ‪ْ َ ،‬‬ ‫َ ْ‬
‫ﻏﲑ َ ْ ِ ٍ‬
‫ﻣﻦ َ ْ ِ‬ ‫ِ‬
‫وﺳﻠﻢ ؛ ْ‬
‫ِ‬
‫اﻟﺒﺼﲑ ﴾‪.‬‬ ‫ِ‬ ‫ﺑﺄن اﷲَ ﴿ َﻟﻴﺲ َ ِ ْ ِ ِ‬ ‫ُﻮن ِ َ ﱠ‬ ‫ْﺑﻞ ْ ِ‬
‫ﻳﺆﻣﻨ َ‬
‫اﻟﺴﻤﻴﻊ َ ُ‬
‫وﻫﻮ ﱠ ُ‬ ‫ﳾء َ ُ َ‬
‫ﻛﻤﺜﻠﻪ َ ْ ٌ‬ ‫ْ َ‬ ‫َ ُ‬
‫ﻳﻠﺤﺪون ِﰲ َ ِ‬
‫أﺳﲈء اﷲِ ِ ِ‬ ‫ﻣﻮاﺿﻌﻪ‪َ ،‬وﻻَ ُ ْ ِ ُ َ‬
‫ِ ِِ‬ ‫ْﻔﻮن َﻋﻨ َْﻪ ﻣﺎ وﺻﻒ َ ِ ِﺑﻪ َ ْﻧﻔﺴﻪ‪ ،‬وﻻَ ُ ُ َ ِ‬
‫وآﻳﺎﺗﻪ‪،‬‬
‫َ‬ ‫ْ َ‬ ‫ﳛﺮﻓﻮن ْ َ َ‬
‫اﻟﻜﻠﻢ َﻋﻦ ﱠ َ‬ ‫َ ُ َ َﱢ‬ ‫ُ َ َ َ‬ ‫ﻓﻼ ﻳ َﻨ َ ُ‬
‫َ‬
‫ﺑﺼﻔﺎت َ ْ ِ ِ‬
‫ﺧﻠﻘﻪ‪.‬‬ ‫ﻳﻤﺜﻠﻮن ِ َ ِ ِ‬
‫ﺻﻔﺎﺗﻪ ِ ِ َ ِ‬ ‫َوﻻَ ﻳﻘﺎل ﻛﻴﻒ وﻛﻴﻒ ﻋﻨﻪ ﻣﺮﻓﻮع َوﻻَ ُ َ ﱢ ُ َ‬
‫ﻛﻒ ْ َء َ ُﻟﻪ‪َ ،‬وﻻَ ِ ﱠ‬
‫ﻧﺪ ُﻟﻪ‪.‬‬ ‫وﻻ َ ُ‬ ‫ﺳﺒﺤﺎﻧﻪ‪:‬ﻻ َ ِ‬
‫ﺳﻤﻲ ﱠ َ‬
‫ﻟﻪ‪َ ُ ،‬‬ ‫َ‬ ‫َﱠ ُ‬
‫ﻷﻧﻪ ُ ْ َ َ ُ‬
‫ﺳﺒﺤﺎﻧﻪ َ َ َ َ‬
‫وﺗﻌﺎﱃ‪.‬‬ ‫وﻻَ َﻳﻘﺎس ِ َ ْ ِ ِ‬
‫ﺑﺨﻠﻘﻪ ُ ْ َ َ َ‬ ‫ُ ُ‬
‫وأﺣﺴﻦ َ ِ ً‬
‫ﺣﺪﻳﺜﺎ‪.‬‬ ‫وأﺻﺪق ِ ً‬
‫ﻗﻴﻼ‪ُ َ ْ َ َ ،‬‬
‫َﻔﺴﻪ ِ َ ِ ِ‬
‫وﺑﻐﲑه‪ُ َ ْ َ َ ،‬‬ ‫ِ ِ‬
‫أﻋﻠﻢ ﺑِﻨ ْ َ ْ‬ ‫ﻓﺈﻧﻪ َ ْ َ ُ‬
‫َ ﱠُ‬
‫ﻳﻘﻮﻟﻮن َ َ ِ‬
‫ﻋﻠﻴﻪ َﻣﺎ ﻻَ َ ْ َ ُ َ‬ ‫ﻣﺼﺪﻗﻮن؛ ِ ِ َ ِ ِ‬ ‫رﺳﻠﻪ َ ِ ُ َ‬
‫ﻳﻌﻠﻤﻮن‪.‬‬ ‫اﻟﺬﻳﻦ َ ُ ُ َ ْ‬ ‫ﺑﺨﻼف ﱠ َ‬ ‫ﺻﺎدﻗﻮن ُ َ ﱠ ُ‬ ‫ﺛﻢ ُ ُ ُ‬‫ُ ﱠ‬
‫رب ْ َ َِ َ‬
‫اﻟﻌﺎﳌﲔ ﴾‪.‬‬ ‫واﳊﻤﺪ ﷲﱠِ َ ﱢ‬
‫ﻋﲆ ُْ ِ‬
‫اﳌﺮﺳﻠﲔ َ ْ َ ْ ُ‬ ‫وﺳﻼم َ َ ْ َ‬ ‫ﻳﺼﻔﻮن َ َ ٌ‬ ‫ﻋﲈ َ ِ ُ َ‬ ‫رﺑﻚ رب ْ ِ ﱠ ِ‬
‫اﻟﻌﺰة َ ﱠ‬ ‫ﺳﺒﺤﺎن َ ﱢ َ َ ﱢ‬‫ﻗﺎل‪َ َ ْ ُ ﴿ :‬‬ ‫َ َِ َ‬
‫وﳍﺬا َ َ‬
‫ﻣﻦ أي ﱠ ْ ِ‬ ‫ِ‬ ‫اﳌﺮﺳﻠﲔ؛ ِ َ ِ‬ ‫ِ‬ ‫اﳌﺨﺎﻟﻔﻮن ِ ﱡ ُ ِ‬
‫وﺻﻔﻪ ِ ِﺑﻪ ُْ َ ِ ُ َ‬
‫ﻧﻘﺺ أو‬ ‫ﻟﺴﻼﻣﺔ َﻣﺎ وﺻﻔﻮه ﺑﻪ َ‬ ‫ﻋﲆ ُْ ْ َ َ َ َ‬ ‫ﻟﻠﺮﺳﻞ‪ َ َ ،‬ﱠ َ‬
‫وﺳﻠﻢ َ َ‬ ‫ﻋﲈ َ َ َ ُ‬ ‫ﻓﺴﺒﺢ َ ْ َ ُ‬
‫ﻧﻔﺴﻪ َ ﱠ‬ ‫ََ ﱠَ‬
‫ﱠﻔﻲ ِ ْ ِ‬ ‫ِ‬ ‫ﻋﻴﺐ‪.‬وﻫﻮ ﺳﺒﺤﺎﻧﻪ َﻗﺪَ ْ َ ِ‬
‫ﺑﲔ اﻟﻨ ْ ِ َ َ‬
‫واﻹﺛﺒﺎت‪.‬‬ ‫وﺳﻤﻰ ِﺑﻪ َ ْ َ ُ‬
‫ﻧﻔﺴﻪ َ‬ ‫وﺻﻒ َ َ َ ﱠ‬ ‫ﲨﻊَ َﻓﻴﲈ َ َ‬ ‫َْ ِ َ ُ َ ُ ْ َ ُ‬
‫اﳌﺴﺘﻘﻴﻢ‪ِ ُ ِ ،‬‬
‫ِ‬ ‫ﺟﺎء ِ ِﺑﻪ ُْ ْ َ ُ َ‬ ‫ﻷﻫﻞ اﻟﺴﻨ ٌﱠﺔ ْ ِ‬
‫أﻧﻌﻢ اﷲُ َ َ ْ ِ‬
‫ﻋﻠﻴﻬﻢ‬ ‫اﻟﺬﻳﻦ َ ْ َ َ‬
‫ﴏاط ﱠ َ‬
‫اﻟﴫاط ُْ ْ َ ُ َ‬ ‫اﳌﺮﺳﻠﻮن؛ َ ِ ﱠ ُ‬
‫ﻓﺈﻧﻪ ﱢ َ ُ‬ ‫ﻋﲈ َ َ‬ ‫ﻋﺪول َ ْ ِ ﱡ َ َ َ‬
‫واﳉﲈ َﻋﺔ َ ﱠ‬ ‫ﻓﻼ ُ ُ َ‬ ‫َ َ‬
‫ِ‬
‫واﻟﺸﻬﺪاء َ ِ َ‬
‫واﻟﺼﺎﳊﲔ‪.‬‬ ‫ﱠﺒﻴﲔ َ ﱢ ﱢ ِ َ‬
‫واﻟﺼﺪﻳﻘﲔ َ ﱡ َ َ‬ ‫ﻣﻦ اﻟﻨ ِ ﱢ َ‬
‫ﱢ َ‬
‫‪30‬‬

‫ﺛﻠﺚ ْ ُ ِ‬ ‫اﻟﺘﻲ َ ْ ِ ُ‬‫اﻹﺧﻼص ﱠ ِ‬
‫ﺳﻮر ِة ِ ْ َ ِ‬ ‫ِ‬ ‫دﺧﻞ ِﰲ ُ ْ ِ‬
‫ﻳﻘﻮل‪ْ ُ ﴿ :‬‬
‫ﻗﻞ‬ ‫ﺣﻴﺚ َ ُ ُ‬
‫اﻟﻘﺮآن‪ُ َ ،‬‬‫ﺗﻌﺪل ُ ُ َ ْ‬ ‫ﻧﻔﺴﻪ ِﰲ ُ َ‬ ‫وﺻﻒ َ اﷲُ ِﺑﻪ َ ْ َ ُ‬ ‫ﲨﻠﺔ َﻣﺎ َ َ َ‬ ‫وﻗﺪ َ َ َ‬
‫َ َْ‬
‫ﻛﻔﻮا َ َ ٌ‬
‫أﺣﺪ﴾‪.‬‬ ‫ﻳﻜﻦ ﱠ ُﻟﻪ ُ ُ ً‬ ‫ﻳﻮﻟﺪ َ َ‬
‫وﱂ ْ َ ُ‬ ‫وﱂ ْ ُ َ‬ ‫اﻟﺼﻤﺪ َﱂ ْ َ ِ ْ‬
‫ﻳﻠﺪ َ َ‬ ‫أﺣﺪ اﷲﱠُ ﱠ َ‬ ‫ﻫﻮ اﷲﱠُ َ َ ٌ‬
‫ُ َ‬
‫ﺗﺄﺧﺬه ِﺳﻨ ٌَﺔ َوﻻَ‬
‫اﻟﻘﻴﻮم ﻻَ َ ْ ُ ُ ُ‬
‫اﳊﻲ ْ َ ﱡ ُ‬ ‫إﻟـﻪ ِإﻻﱠ ُ َ‬
‫ﻫﻮ ْ َ ﱡ‬ ‫ﻳﻘﻮل‪ ﴿ :‬اﷲﱠُ ﻻَ ِ َ َ‬‫ﺣﻴﺚ َ ُ ُ‬ ‫ﻛﺘﺎﺑﻪ؛ َ ْ ُ‬‫آﻳﺔ ِﰲ ِ ِ ِ ِ‬‫أﻋﻈﻢ ٍ‬
‫ﻧﻔﺴﻪ ِﰲ َ ْ َ ِ َ‬
‫ِ‬
‫وﺻﻒ َ ِﺑﻪ َ ْ َ ُ‬‫وﻣﺎ َ َ َ‬ ‫َ‬
‫ﻳﻌﻠﻢ ﻣﺎ َ ِ‬ ‫ﻳﺸﻔﻊ ِﻋﻨ َْﺪه ِإﻻﱠ ِ ِ ْ ِ ِ‬ ‫ِ‬ ‫وﻣﺎ ِﰲ َ ْ ِ‬ ‫ِ‬
‫ﺧﻠﻔﻬﻢ َوﻻَ‬
‫وﻣﺎ َ ْ َ ُ ْ‬ ‫ﺑﲔ َ ْ ِ ْ‬
‫أﻳﺪﳞﻢ َ َ‬ ‫ﺑﺈذﻧﻪ َ ْ َ ُ َ َ ْ‬ ‫ُ‬ ‫اﻷرض َﻣﻦ َذا ﱠاﻟﺬي َ ْ َ ُ‬ ‫اﻟﺴﲈوات َ َ‬‫ﻧﻮم ﱠ ُﻟﻪ َﻣﺎ ِﰲ ﱠ َ َ‬
‫َْ ٌ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺑﴚ ٍء ﻣﻦ ِ ْ ِ ِ‬ ‫ُِ ُ َ‬
‫اﻟﻌﲇ ْ َ ُ‬
‫اﻟﻌﻈﻴﻢ‬ ‫وﻫﻮ ْ َ ﱡ‬ ‫ﻳﺆوده ْ ُ ُ َ‬
‫ﺣﻔﻈﻬﲈ َ ُ َ‬ ‫واﻷرض َوﻻَ َ ُ ُ ُ‬ ‫اﻟﺴﲈوات َ َ ْ َ‬ ‫ﻋﻠﻤﻪ ِإﻻﱠ ِ َﺑﲈ َﺷﺎء َ َ‬
‫وﺳﻊ ُ ْ ﱡ ُ‬
‫ﻛﺮﺳﻴﻪ ﱠ َ َ‬ ‫ﳛﻴﻄﻮن ِ َ ْ ﱢ ْ‬
‫ﺑﻜﻞ َ ٍ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻋﻠﻴﻢ ﴾‪.‬‬
‫ﳾء َ ٌ‬ ‫وﻫﻮ ِ ُ ﱢ ْ‬ ‫واﻟﻈﺎﻫﺮ َ ْ َ ُ‬
‫واﻟﺒﺎﻃﻦ َ ُ َ‬ ‫واﻵﺧﺮ َ ﱠ ُ‬‫ُ‬ ‫ﻫﻮ َ ﱠ ُ‬
‫اﻷول َ‬ ‫ﺳﺒﺤﺎﻧﻪ‪َ ُ ﴿ :‬‬ ‫﴾‪ُ ُ ْ َ َ .‬‬
‫وﻗﻮﻟﻪ ُ ْ َ َ ُ‬
‫اﳊﻲ ﱠ ِ‬
‫ﻳﻤﻮت ﴾‪.‬‬‫اﻟﺬي ﻻ َ ُ ُ‬ ‫ﻋﲆ ْ َ ﱢ‬ ‫ﺳﺒﺤﺎﻧﻪ‪ َ َ َ ﴿ :‬ﱠ ْ‬
‫وﺗﻮﻛﻞ َ َ‬ ‫َو َ ْ ُ ُ‬
‫ﻗﻮﻟﻪ ُ ْ َ َ ُ‬
‫اﻷرض وﻣﺎ َﳜ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫وﻣﺎ‬ ‫ﻳﻠﺞ ِﰲ َ ْ ِ َ َ ُ ُ‬
‫ْﺮج ﻣﻨ َْﻬﺎ َ َ‬ ‫اﳋﺒﲑ َ ْ َ ُ‬
‫ﻳﻌﻠﻢ َﻣﺎ َ ُ‬ ‫اﳊﻜﻴﻢ ْ َ ِ‬
‫وﻫﻮ ْ َ ُ‬ ‫اﳊﻜﻴﻢ ﴾ ﴿ َ ُ َ‬ ‫اﻟﻌﻠﻴﻢ ْ َ ُ‬
‫وﻫﻮ ْ َ ُ‬ ‫ﺳﺒﺤﺎﻧﻪ‪َ ُ َ ﴿ :‬‬ ‫َ َُُْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ُِ ِ‬
‫وﻣﺎ‬
‫واﻟﺒﺤﺮ َ َ‬ ‫وﻳﻌﻠﻢ َﻣﺎ ِﰲ ْ َ ﱢ‬
‫اﻟﱪ َ ْ َ ْ ِ‬ ‫ﻫﻮ َ َ ْ َ ُ‬ ‫ﻳﻌﻠﻤﻬﺎ ِإﻻﱠ ُ َ‬ ‫ﻣﻔﺎﺗﺢ ْ َ ْ ِ‬
‫اﻟﻐﻴﺐ ﻻَ َ ْ َ ُ َ‬ ‫وﻋﻨﺪه َ َ ُ‬
‫ﻓﻴﻬﺎ ﴾ ﴿ َ َ ُ‬ ‫ﻌﺮج َ‬ ‫وﻣﺎ َﻳ ْ ُ ُ‬
‫اﻟﺴﲈء َ َ‬ ‫ﻣﻦ ﱠ َ‬‫ﻳﻨﺰل َ‬ ‫َ‬
‫ﻣﺒﲔ﴾‬ ‫ﻳﺎﺑﺲ ِإﻻﱠ ِﰲ ِ َ ٍ‬
‫ﻛﺘﺎب ﱡ ِ‬ ‫رﻃﺐ َوﻻَ َ ِ ٍ‬ ‫ﻇﻠﲈت َ ْ ِ‬
‫اﻷرض َوﻻَ َ ْ ٍ‬ ‫ﺣﺒﺔ ِﰲ ُ ُ ِ‬
‫َ‬
‫ﻳﻌﻠﻤﻬﺎ وﻻَ ٍ‬
‫ورﻗﺔ ِإﻻﱠ َ ْ َ ُ َ َ َ ﱠ‬
‫ﺗﺴﻘﻂ ِﻣﻦ َ ٍ‬
‫ََ‬ ‫َْ ُ ُ‬
‫ﻛﻞ َ ٍ‬ ‫ﻟﺘﻌﻠﻤﻮا َ ﱠ‬ ‫ِ‬ ‫ﺗﻀﻊ ِإﻻﱠ ِ ِ ْ ِ‬ ‫ﻣﻦ ُ َ‬‫ﺳﺒﺤﺎﻧﻪ‪ ﴿ :‬وﻣﺎ َ ْ ِ ُ ِ‬
‫ﻋﲆ ُ ﱢ ْ‬
‫ﳾء‬ ‫أن اﷲﱠَ َ َ‬ ‫ﺳﺒﺤﺎﻧﻪ‪ُ َ ْ َ ﴿ :‬‬ ‫ﺑﻌﻠﻤﻪ ﴾ َ َ ْ ُ ُ‬
‫وﻗﻮﻟﻪ ُ ْ َ َ ُ‬ ‫أﻧﺜﻰ َوﻻ َ َ ُ‬ ‫ﲢﻤﻞ ْ‬ ‫َ َ‬ ‫َ َُُْ‬
‫ﺑﻜﻞ َ ٍ ِ‬ ‫ِ‬
‫ﳾء ْ ً‬
‫ﻋﻠﲈ ﴾‪.‬‬ ‫أﺣﺎط ِ ُ ﱢ ْ‬
‫ﻗﺪ َ َ َ‬ ‫ﻗﺪﻳﺮ َ َ ﱠ‬
‫وأن اﷲﱠَ َ ْ‬ ‫َ ٌ‬
‫اﳌﺘﲔ﴾‪.‬‬ ‫اﻟﻘﻮة َْ ِ ُ‬
‫اﻟﺮزاق ُذو ْ ُ ِ‬
‫ﱠ‬ ‫ﻫﻮ ﱠ ﱠ ُ‬ ‫إن اﷲﱠَ ُ َ‬ ‫ﺳﺒﺤﺎﻧﻪ‪ ِ ﴿ :‬ﱠ‬ ‫َ َُُْ‬
‫ِ‬ ‫ِ‬ ‫ﺳﺒﺤﺎﻧﻪ‪َ ﴿ :‬ﻟﻴﺲ َ ِ ْ ِ ِ‬
‫اﻟﺒﺼﲑ﴾‪.‬‬
‫اﻟﺴﻤﻴﻊ َ ُ‬ ‫وﻫﻮ ﱠ ُ‬ ‫ﳾء َ ُ َ‬ ‫ﻛﻤﺜﻠﻪ َ ْ ٌ‬ ‫ْ َ‬ ‫َ َُُْ‬
‫ِ‬ ‫إن اﷲﱠَ َ َ ِ‬ ‫ﻳﻌﻈﻜﻢ ِ ِﺑﻪ ِ ﱠ‬ ‫ﻧﻌﲈ َ ِ ُ ُ‬ ‫ﺳﺒﺤﺎﻧﻪ‪ ِ ﴿ :‬ﱠ ِ ِ‬
‫ﺑﺼﲑا﴾‬ ‫ﺳﻤﻴﻌﺎ َ ً‬‫ﻛﺎن َ ً‬ ‫إن اﷲﱠَ ﱠ‬ ‫وﻗﻮﻟﻪ ُ ْ َ َ ُ‬‫َ َُُْ‬
‫وﻟﻮ َ َ‬
‫ﺷﺎء‬ ‫ﺳﺒﺤﺎﻧﻪ ‪ْ َ َ ﴿ :‬‬ ‫ﻗﻮة ِإﻻﱠ ِﺑﺎﷲﱠِ ﴾ َ َ ْ ُ ُ‬
‫وﻗﻮﻟﻪ ُ ْ َ َ ُ‬ ‫ﻗﻠﺖ َﻣﺎ َﺷﺎء اﷲﱠُ ﻻ ُ ﱠ َ‬ ‫ﱠﺘﻚ ُ ْ َ‬ ‫دﺧﻠﺖ َﺟﻨ َ َ‬ ‫إذ َ َ ْ َ‬ ‫وﻟﻮﻻ ِ ْ‬‫ﺤﺎﻧﻪ ‪ْ َ َ ﴿ :‬‬
‫ﺳﺒ َ َ ُ‬ ‫َ َُُْ‬
‫وﻗﻮﻟﻪ ُ ْ‬
‫ﻳﻔﻌﻞ َﻣﺎ ُ ِ ُ‬ ‫وﻟـﻜﻦ اﷲﱠَ َ ْ َ ُ‬‫ِ‬
‫ﻳﺮﻳﺪ ﴾‬ ‫اﻗﺘﺘﻠﻮا َ َ ﱠ‬
‫اﷲﱠُ َﻣﺎ ْ َ َ ُ ْ‬
‫ﺣﺮم ِ ﱠ‬ ‫ِ‬ ‫ﻏﲑ ُ ِ ﱢ‬ ‫اﻷﻧﻌﺎم ِإﻻﱠ َﻣﺎ ُ ْ َ‬
‫ﻴﻤﺔ َ ْ َ ِ‬ ‫ﻟﻜﻢ َﲠِ َ ُ‬ ‫ﺳﺒﺤﺎﻧﻪ‪ ِ ُ ﴿ :‬ﱠ ْ‬
‫إن اﷲﱠَ َ ْ ُ ُ‬
‫ﳛﻜﻢ َﻣﺎ‬ ‫اﻟﺼﻴﺪ َ َ ُ ْ‬
‫وأﻧﺘﻢ ُ ُ ٌ‬ ‫ﳏﲇ ﱠ ْ‬ ‫ﻳﺘﲆ َ َ ْ ُ ْ‬
‫ﻋﻠﻴﻜﻢ َ ْ َ‬ ‫أﺣﻠﺖ َ ُ‬ ‫وﻗﻮﻟﻪ ُ ْ َ َ ُ‬ ‫َ َُُْ‬
‫ﺻﺪره‬ ‫ﻳﻀﻠﻪ َ ْ َ ْ‬
‫ﳚﻌﻞ َ ْ َ ُ‬
‫ِ‬
‫وﻣﻦ ُ ِ ْ‬
‫ﻳﺮد َأن ُ ﱠ ُ‬ ‫ﺻﺪره ِ ِ ْ َ ِ‬
‫ﻟﻺﺳﻼم َ َ‬ ‫ﻳﴩح َ ْ َ ُ‬
‫ﳞﺪﻳﻪ َ ْ َ ْ‬
‫ِ‬ ‫ِ‬
‫ﻓﻤﻦ ُ ِﻳﺮد اﷲﱠُ َأن َ ْ َ ُ‬‫ﺳﺒﺤﺎﻧﻪ‪َ َ ﴿ :‬‬
‫وﻗﻮﻟﻪ ُ ْ َ َ ُ‬ ‫ُِ ُ‬
‫ﻳﺮﻳﺪ﴾ َ َ ْ ُ ُ‬
‫اﻟﺴﲈء ﴾‪.‬‬ ‫ﻳﺼﻌﺪ ِﰲ ﱠ َ‬ ‫ﺣﺮﺟﺎ َ َ ﱠ َ‬
‫ﻛﺄﻧﲈ َ ﱠ ﱠ ُ‬ ‫َ ﱢً‬
‫ﺿﻴﻘﺎ َ َ ً‬
‫ﳛﺐ ُْ ْ ِ ِ َ‬
‫اﳌﻘﺴﻄﲔ﴾‪َ َ ﴿ ،‬ﻓﲈ ْ َ َ ُ ْ‬
‫اﺳﺘﻘﺎﻣﻮا‬ ‫ِ‬
‫إن اﷲﱠَ ُ ﱡ‬ ‫اﳌﺤﺴﻨﲔ﴾ ﴿ َ َ ْ ِ ُ‬
‫وأﻗﺴﻄﻮا ِ ﱠ‬ ‫ﳛﺐ ُْ ْ ِ ِ َ‬‫ِ‬
‫إن اﷲﱠَ ُ ﱡ‬ ‫ُﻮا ِ ﱠ‬ ‫ﺳﺒﺤﺎﻧﻪ ‪ِ َ ﴿ :‬‬
‫وأﺣﺴﻨ َ ْ‬
‫َ ْ‬ ‫َ َُُْ‬
‫ﳛﺐ ﱠ ِ َ ِ‬ ‫ِ‬ ‫ﳛﺐ ُْ ﱠ ِ َ‬
‫اﳌﺘﻘﲔ ﴾ ﴿ ِ ﱠ‬ ‫ِ‬ ‫ﻟﻜﻢ َ ْ َ ِ ُ ْ‬
‫وﳛﺐ ُْ َ َ ﱢ ِ َ‬
‫اﳌﺘﻄﻬﺮﻳﻦ﴾‬ ‫اﻟﺘﻮاﺑﲔ َ ُ ﱡ‬
‫إن اﷲﱠَ ُ ﱡ ﱠ‬ ‫ﳍﻢ إِ ﱠن اﷲﱠَ ُ ﱡ‬
‫ﻓﺎﺳﺘﻘﻴﻤﻮا َ ُ ْ‬ ‫َ ُ ْ‬
‫ﺑﻘﻮم‬ ‫ﻓﺴﻮف َ َ ْ ِ‬
‫ﻳﺄﰐ اﷲﱠُ ِ َ ْ ٍ‬ ‫ﺳﺒﺤﺎﻧﻪ‪ْ َ َ ﴿ :‬‬ ‫ﻓﺎﺗﺒﻌﻮﲏ ُ ْ ِ ْ ُ ُ‬
‫ﳛﺒﺒﻜﻢ اﷲﱠُ ﴾ َ َ ْ ُ ُ‬
‫وﻗﻮﻟﻪ ُ ْ َ َ ُ‬ ‫ﻛﻨﺘﻢ ُ ِ ﱡ َ‬
‫ﲢﺒﻮن اﷲﱠَ َ ﱠ ِ ُ ِ‬
‫ﻗﻞ ِإن ُ ُ ْ‬ ‫ﺳﺒﺤﺎﻧﻪ‪ْ ُ ﴿ :‬‬ ‫َ َُُْ‬
‫ﻳﻘﺎﺗﻠﻮن ِﰲ ِ ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺳﺒﺤﺎﻧﻪ‪ ِ ﴿ :‬ﱠ‬ ‫ِ‬ ‫ِ‬
‫ﻣﺮﺻﻮص﴾‪.‬‬ ‫ﺑﻨﻴﺎن ﱠ ْ ُ ٌ‬ ‫ﺳﺒﻴﻠﻪ َﺻﻔﺎ َ َ ﱠ ُ‬
‫ﻛﺄﳖﻢ ُ َ ٌ‬ ‫اﻟﺬﻳﻦ ُ َ ُ َ َ‬ ‫ﳛﺐ ﱠ َ‬ ‫إن اﷲﱠَ ُ ﱡ‬ ‫وﳛﺒﻮﻧﻪ﴾ َ َ ْ ُ ُ‬
‫وﻗﻮﻟﻪ ُ ْ َ َ ُ‬ ‫ﳛﺒﻬﻢ َ ُ ﱡ َ ُ‬
‫ُ ﱡُ ْ‬
‫‪31‬‬

‫رﺑﻨَﺎ َ ِ ْ َ‬
‫وﺳﻌﺖ‬ ‫ﺳﺒﺤﺎﻧﻪ ‪ ﴿ :‬ﺑﺴﻢ اﷲ اﻟﺮﲪﻦ اﻟﺮﺣﻴﻢ ﴾‪ َ ﴿ ،‬ﱠ‬ ‫اﻟﻮدود ﴾ َ َ ْ ُ ُ‬
‫وﻗﻮﻟﻪ ُ ْ َ َ ُ‬ ‫اﻟﻐﻔﻮر ْ َ ُ ُ‬
‫وﻫﻮ ْ َ ُ ُ‬
‫ﺳﺒﺤﺎﻧﻪ‪َ ُ َ ﴿ :‬‬ ‫َ َُُْ‬
‫ﻋﲆ َ ْ ِ ِ‬ ‫ٍ‬
‫ﻧﻔﺴﻪ‬ ‫رﺑﻜﻢ َ َ‬ ‫ﳾء﴾ ﴿ َ َ َ‬
‫ﻛﺘﺐ َ ﱡ ُ ْ‬ ‫ﻛﻞ َ ْ‬ ‫ورﲪﺘﻲ َ ِ َ ْ‬
‫وﺳﻌﺖ ُ ﱠ‬ ‫رﺣﻴﲈ ﴾‪ِ َ ْ ﴿ ،‬‬
‫ََ‬
‫وﻛﺎن ِ ُْ ْ ِ ِ َ ِ‬
‫ﺑﺎﳌﺆﻣﻨﲔ َ ً‬ ‫وﻋﻠﲈ﴾‪َ َ َ ﴿ ،‬‬ ‫ﳾء ْ َ ً ِ‬
‫رﲪﺔ َ ْ ً‬ ‫ﻛﻞ َ ْ ﱠ‬ ‫ُﱠ‬
‫أرﺣﻢ ﱠ ِ ِ َ‬
‫اﻟﺮاﲪﲔ ﴾‪.‬‬ ‫وﻫﻮ َ ْ َ ُ‬
‫ﻓﻈﺎ َ ُ َ‬‫ﺧﲑ َﺣﺎ ِ ً‬
‫اﻟﺮﺣﻴﻢ ﴾ ﴿ َﻓﺎﷲﱠُ َ ْ ٌ‬
‫ِ‬
‫اﻟﻐﻔﻮر ﱠ ُ‬‫ِوﻫﻮ ْ َ ُ ُ‬ ‫ﱠ ََْ‬
‫اﻟﺮﲪﺔ﴾‪َ ُ َ ﴿ ،‬‬
‫ِ‬ ‫ﻓﺠﺰآؤه ﺟﻬﻨﱠﻢ َ ِ ً ِ‬ ‫ﻳﻘﺘﻞ ْ ِ‬ ‫ِ‬
‫ﻓﻴﻬﺎ َ َ َ‬
‫وﻏﻀﺐ اﷲﱠُ‬ ‫ﺧﺎﻟﺪا َ‬ ‫ﻣﺘﻌﻤﺪا َ َ َ ُ ُ َ َ ُ‬ ‫ﻣﺆﻣﻨًﺎ ﱡ َ َ ﱢ ً‬ ‫وﻣﻦ َ ْ ُ ْ ُ‬ ‫ورﺿﻮا َﻋﻨ ُْﻪ﴾‪َ َ ﴿ ،‬‬ ‫ْﻬﻢ َ َ ُ‬
‫رﴈ اﷲﱠُ َﻋﻨ ُ ْ‬
‫ﻗﻮﻟﻪ‪َ َ ﴿ :‬‬ ‫َُُْ‬
‫آﺳﻔﻮﻧﺎ َ َ ِ‬ ‫وﻗﻮﻟﻪ ‪َ ِ َ ﴿ :‬‬ ‫ََ ِ‬
‫ْﻬﻢ﴾‬
‫اﻧﺘﻘﻤﻨَﺎ ﻣﻨ ُ ْ‬
‫ْ‬ ‫ﻓﻠﲈ َ ُ َ‬‫رﺿﻮاﻧﻪ ﴾‪ َ َ ﴿ ،‬ﱠ‬‫وﻛﺮﻫﻮا ِ ْ َ َ ُ‬‫أﺳﺨﻂ اﷲﱠَ َ َ ِ ُ‬
‫اﺗﺒﻌﻮا َﻣﺎ َ ْ َ َ‬ ‫ذﻟﻚ ِ َ ﱠ ُ ُ‬
‫ﺑﺄﳖﻢ ﱠ َ ُ‬ ‫وﻟﻌﻨ َُﻪ ﴾ َ َ ُ ُ‬
‫ﻋﻠﻴﻪ َ َ َ‬
‫ْ‬
‫ﺗﻘﻮﻟﻮا َﻣﺎ ﻻ‬ ‫ﻣﻘﺘﺎ ِ َ‬
‫ﻋﻨﺪ اﷲﱠِ َأن َ ُ ُ‬ ‫ﻛﱪ َ ْ ً‬
‫ﺳﺒﺤﺎﻧﻪ‪َ ُ َ ﴿ :‬‬ ‫ﻓﺜﺒﻄﻬﻢ ﴾‪ُ ُ ْ َ َ ،‬‬
‫وﻗﻮﻟﻪ ُ ْ َ َ ُ‬ ‫ﻛﺮه اﷲﱠُ ِ َ َ ُ ْ‬
‫اﻧﺒﻌﺎﺛﻬﻢ َ َ ﱠ َ ُ ْ‬
‫ﺳﺒﺤﺎﻧﻪ‪ِ َ ﴿ :‬‬
‫وﻟـﻜﻦ َ ِ َ‬ ‫َ‬ ‫َ َُُْ‬
‫ََُْ َ‬
‫ﺗﻔﻌﻠﻮن ﴾‪.‬‬
‫ﻳﻨﻈﺮون ِإﻻﱠ َأن‬ ‫اﻟﻐﲈم َْ ِ َ ُ ِ‬ ‫ﻳﺄﺗﻴﻬﻢ اﷲﱠُ ِﰲ ُ َ ٍ‬ ‫ِ‬
‫ﻫﻞ َ ُ ُ َ‬ ‫اﻷﻣﺮ ﴾‪ْ َ ﴿ ،‬‬ ‫وﻗﴤ َ ْ ُ‬ ‫واﳌﻶﺋﻜﺔ َ ُ َ‬ ‫ﻣﻦ ْ َ َ ِ َ‬ ‫ﻇﻠﻞ ﱢ َ‬ ‫ﻳﻨﻈﺮون ِإﻻﱠ َأن َ ْ َ ُ ُ‬ ‫ﻫﻞ َ ُ ُ َ‬ ‫وﻗﻮﻟﻪ‪ْ َ ﴿ :‬‬
‫َ َ ُُ‬
‫إذا ﱠ ِ‬ ‫ﺑﻌﺾ ِ‬ ‫ﺗﺄﺗﻴﻬﻢ َْ ِ َ ُ‬ ‫ِ‬
‫رﺑﻚ َ َْ َ ُ‬
‫واﳌﻠﻚ‬ ‫وﺟﺎء َ ﱡ َ‬‫اﻷرض َدﻛﺎ َدﻛﺎ َ َ‬ ‫دﻛﺖ َ ْ ُ‬ ‫ﻛﻼ ِ َ ُ‬
‫رﺑﻚ﴾‪ َ ﴿ ،‬ﱠ‬ ‫آﻳﺎت َ ﱢ َ‬ ‫ﻳﺄﰐ َ ْ ُ َ‬ ‫رﺑﻚ َ ْأو َ ْ ِ َ‬
‫ﻳﺄﰐ َ ﱡ َ‬ ‫اﳌﻶﺋﻜﺔ َ ْأو َ ْ ِ َ‬ ‫َْ ُ ُ‬
‫ﺗﻨﺰﻳﻼ﴾‪.‬‬ ‫وﻧﺰل َْ ِ َ ُ‬
‫اﳌﻼﺋﻜﺔ َ ِ ً‬ ‫اﻟﺴﲈء ِ ْ َ َ ِ‬
‫ﺑﺎﻟﻐﲈم َ ُ ﱢ َ‬ ‫ﺗﺸﻘﻖ ُ ﱠ َ‬ ‫وﻳﻮم ْ َ َ َ ﱠ‬ ‫َﺻﻔﺎ َﺻﻔﺎ ﴾ ﴿ َ َ‬
‫ﻛﻞ َ ٍ‬
‫ﳾء َﻫ ِ ٌ‬ ‫رﺑﻚ ُذو ْ ِ‬
‫وﺟﻬﻪ ﴾‪.‬‬ ‫ﺎﻟﻚ ِإﻻﱠ َ ْ َ ُ‬ ‫واﻹﻛﺮام ﴾ ﴿ ُ ﱡ ْ‬‫اﳉﻼل َ ِ ْ َ ِ‬ ‫َ‬ ‫وﺟﻪ َ ﱢ َ‬‫وﻳﺒﻘﻰ َ ْ ُ‬ ‫ﺳﺒﺤﺎﻧﻪ‪َ ْ َ َ ﴿ :‬‬ ‫وﻗﻮﻟﻪ ُ ْ َ َ ُ‬‫َ َُُْ‬
‫ﻣﻐﻠﻮﻟﺔ ُ ﱠ ْ ِ‬ ‫ﺑﻴﺪي ﴾ ﴿ َ َ ِ‬ ‫ﺗﺴﺠﺪ َِﳌﺎ َ َ ْ ُ‬
‫ﻏﻠﺖ َ ْ ِ ْ‬
‫أﻳﺪﳞﻢ‬ ‫ﻳﺪ اﷲﱠِ َ ْ ُ َ ٌ‬ ‫وﻗﺎﻟﺖ ْ َ ُ ُ‬
‫اﻟﻴﻬﻮد َ ُ‬ ‫َ‬ ‫ﺧﻠﻘﺖ ِ َ َ ﱠ‬ ‫َﻌﻚ َأن َ ْ ُ َ‬ ‫ﺳﺒﺤﺎﻧﻪ‪َ ﴿ :‬ﻣﺎ َﻣﻨ َ َ‬ ‫وﻗﻮﻟﻪ ُ ْ َ َ ُ‬‫َ َُُْ‬
‫ِ‬ ‫ِ‬
‫ﻳﺸﺎء ﴾‪.‬‬ ‫ﻛﻴﻒ َ َ َ‬ ‫ﻳﻨﻔﻖ ُ َ ْ‬ ‫ﻣﺒﺴﻮﻃﺘﺎن َِ َ ُ‬ ‫ﻳﺪاه َ َ ُ َ ْ ُ‬ ‫وﻟﻌﻨ َ ُُﻮاﺑﲈ ْ ِ َ‬
‫ﻗﺎﻟﻮاَ ُﺑﻞ ْ َ ْ‬
‫ﺟﺰاء ﱢَﳌﻦ َ َ‬
‫ﻛﺎن‬ ‫ﺑﺄﻋﻴﻨِﻨَﺎ َ َ‬
‫ﲡﺮي ِ َ ْ ُ‬‫ودﴎ َ ْ ِ‬‫أﻟﻮاح َ ُ ُ ٍ‬ ‫ﻋﲆ َ ِ‬
‫ذات َ ْ َ ٍ‬ ‫ﺑﺄﻋﻴﻨِﻨَﺎ﴾ ﴿ َ َ َ ْ‬
‫وﲪﻠﻨ َُﺎه َ َ‬ ‫ﻓﺈﻧﻚ ِ َ ْ ُ‬‫رﺑﻚ َ ِ ﱠ َ‬ ‫واﺻﱪ ِ ُ ْ ِ‬
‫ﳊﻜﻢ َ ﱢ َ‬ ‫ﻗﻮﻟﻪ‪ْ ِ ْ َ ﴿ :‬‬ ‫َو َ ُ ُ‬
‫ﻋﲆ َ ِ‬ ‫ِ‬ ‫ﻋﻠﻴﻚ َ َ ﱠ ً‬ ‫ﻛﻔﺮ﴾‪ُ ْ َ ْ َ َ ﴿ ،‬‬
‫وأﻟﻘﻴﺖ َ َ ْ َ‬ ‫ِ‬
‫ﻋﻴﻨﻲ ﴾‪.‬‬ ‫وﻟﺘﺼﻨ ََﻊ َ َ ْ‬ ‫ﳏﺒﺔ ﱢﻣﻨﱢﻲ َ ُ ْ‬ ‫ُ َ‬
‫زوﺟﻬﺎ َ ْ َ ِ‬ ‫اﻟﺘﻲ ُ َ ِ ُ َ‬
‫ﻗﻮل ﱠ ِ‬ ‫ﺳﺒﺤﺎﻧﻪ‪ِ ْ َ ﴿ :‬‬
‫إن اﷲﱠَ‬‫ﲢﺎورﻛﲈ ِ ﱠ‬ ‫وﺗﺸﺘﻜﻲ ِ َإﱃ اﷲﱠِ َواﷲﱠُ َ ْ َ ُ‬
‫ﻳﺴﻤﻊ َ َ ُ َ ُ َ‬ ‫ﲡﺎدﻟﻚ ِﰲ َ ْ ِ َ َ‬ ‫ﺳﻤﻊ اﷲﱠُ َ ْ َ‬ ‫ﻗﺪ َ َ‬ ‫َ َُُْ‬
‫ِ‬ ‫ِ‬ ‫ﻗﺎﻟﻮا ِ ﱠ‬ ‫ﺳﻤﻊ اﷲﱠُ َ َ ِ‬ ‫ﺳﺒﺤﺎﻧﻪ ‪ ﴿ :‬ﱠ َ ْ ِ‬ ‫ِ‬ ‫ِ‬
‫أﻏﻨﻴﺎء ﴾ َ َ ْ ُ ُ‬
‫وﻗﻮﻟﻪ‬ ‫وﻧﺤﻦ َ ْ َ‬ ‫إن اﷲﱠَ َ ٌ‬
‫ﻓﻘﲑ َ َ ْ ُ‬ ‫اﻟﺬﻳﻦ َ ُ ْ‬
‫ﻗﻮل ﱠ َ‬ ‫ْ‬ ‫ﻟﻘﺪ َ َ‬ ‫وﻗﻮﻟﻪ ُ ْ َ َ ُ‬‫ﺑﺼﲑ ﴾ َ َ ْ ُ ُ‬ ‫ﺳﻤﻴﻊ َ ٌ‬
‫َ ٌ‬
‫ِ‬ ‫ِ‬
‫ﻣﻌﻜﲈ َ ْ َ ُ‬
‫أﺳﻤﻊ‬ ‫ﻳﻜﺘﺒﻮن﴾ ﴿ ِ ﱠإﻧﻨﻲ َ َ ُ َ‬ ‫ورﺳﻠﻨَﺎ َ َ ْ ِ ْ‬
‫ﻟﺪﳞﻢ َ ْ ُ ُ َ‬ ‫وﻧﺠﻮاﻫﻢ َ َﺑﲆ َ ُ ُ ُ‬‫ﴎﻫﻢ َ َ ْ َ ُ‬ ‫ﻧﺴﻤﻊ ﱠ ُ ْ‬ ‫ﳛﺴﺒﻮن َ ﱠأﻧﺎ ﻻ َ ْ َ ُ‬ ‫ﺳﺒﺤﺎﻧﻪ‪ْ َ ﴿ :‬أم َ ْ َ ُ َ‬‫ُ ْ َ َُ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻳﺮاك ِﺣ َ‬ ‫ﺑﺄن اﷲﱠَ ﻳﺮى ﴾ ﴿ ﱠ ِ‬
‫اﻟﺴﻤﻴﻊ ْ َ ُ‬
‫اﻟﻌﻠﻴﻢ‬ ‫ﻫﻮ ﱠ ُ‬ ‫إﻧﻪ ُ َ‬ ‫وﺗﻘﻠﺒﻚ ِﰲ ﱠ ِ َ‬
‫اﻟﺴﺎﺟﺪﻳﻦ ِ ﱠ ُ‬ ‫ﺗﻘﻮم َ َ َ ﱡ َ َ‬
‫ﲔَُ ُ‬ ‫اﻟﺬي َ َ َ‬ ‫ﻳﻌﻠﻢ ِ َ ﱠ َ َ‬ ‫وأرى ﴾ ﴿ َ َأﱂ ْ َ ْ َ ْ‬ ‫َ ََ‬
‫ورﺳﻮﻟﻪ ُْ ْ ِ‬
‫واﳌﺆﻣﻨ َ‬ ‫﴾﴿ َُ ِ‬
‫ُﻮن ﴾‪.‬‬ ‫ﻋﻤﻠﻜﻢ َ َ ُ ُ ُ َ‬‫ﻓﺴﲑى اﷲﱠُ َ َ َ ُ ْ‬ ‫اﻋﻤﻠﻮا َ َ َ َ‬
‫وﻗﻞ ْ َ ُ ْ‬
‫ِ‬ ‫ﺳﺒﺤﺎﻧﻪ‪ ﴿ :‬وﻫﻮ َ ِ ُ ِ‬
‫وﻗﻮﻟﻪ‬ ‫ﺧﲑ َْ ِ َ‬
‫اﳌﺎﻛﺮﻳﻦ﴾ َ َ ْ ُ ُ‬ ‫ﻣﻜﺮ اﷲﱠُ َواﷲﱠُ َ ْ ُ‬ ‫ﺳﺒﺤﺎﻧﻪ‪ْ ُ َ َ َ ﴿ :‬‬
‫وﻣﻜﺮوا َو َ َ َ‬ ‫اﳌﺤﺎل﴾ َ َ ْ ُ ُ‬
‫وﻗﻮﻟﻪ ُ ْ َ َ ُ‬ ‫ﺷﺪﻳﺪ ْ َ‬ ‫َ ُ َ‬ ‫َ َُُْ‬
‫ﻛﻴﺪا َ َ ِ ُ‬
‫وأﻛﻴﺪ‬ ‫إﳖﻢ َ ِ ُ َ‬
‫ﻳﻜﻴﺪون َ ْ ً‬ ‫ﺳﺒﺤﺎﻧﻪ‪ ِ ﴿ :‬ﱠ ُ ْ‬ ‫ﻳﺸﻌﺮون ﴾ َ َ ْ ُ ُ‬
‫وﻗﻮﻟﻪ ُ ْ َ َ ُ‬ ‫وﻫﻢ ﻻ َ ْ ُ ُ َ‬ ‫وﻣﻜﺮﻧﺎ َ ْ ً‬
‫ﻣﻜﺮا َ ُ ْ‬ ‫ﻣﻜﺮا َ َ َ ْ َ‬
‫وﻣﻜﺮوا َ ْ ً‬
‫ﺳﺒﺤﺎﻧﻪ‪ُ َ َ َ ﴿ :‬‬
‫ُ ْ َ َُ‬
‫ًَْ‬
‫ﻛﻴﺪا﴾‪.‬‬
‫‪32‬‬

‫ﻛﺎن َ ُ ِ‬ ‫ﺗﻌﻔﻮا ﻋﻦ ٍ‬
‫ﺳﻮء َ ِ ﱠ‬ ‫ﺳﺒﺤﺎﻧﻪ‪ِ ﴿ :‬إن ُ ْ ُ ْ‬
‫ﻗﺪﻳﺮا﴾ ﴿ َ ْ َ ْ ُ‬
‫وﻟﻴﻌﻔﻮا‬ ‫ﻋﻔﻮا َ ً‬ ‫ﻓﺈن اﷲﱠَ َ َ‬ ‫ﲣﻔﻮه َ ْأو َ ْ ُ ْ َ ُ َ‬
‫ﺧﲑا َ ْأو ُ ْ ُ ُ‬
‫ﺗﺒﺪوا َ ْ ً‬ ‫َ َُُْ‬
‫ِ‬ ‫ِ‬ ‫وﻟﻴﺼﻔﺤﻮا َأﻻ ُ ِ ﱡ َ‬
‫رﺣﻴﻢ ﴾‪.‬‬ ‫ﻟﻜﻢ َواﷲﱠُ َ ُ ٌ‬
‫ﻏﻔﻮر ﱠ ٌ‬ ‫ﲢﺒﻮن َأن َ ْ َ‬
‫ﻳﻐﻔﺮ اﷲﱠُ َ ُ ْ‬ ‫ََْ ْ َ ُ‬
‫ﱠﻬﻢ‬ ‫ﻓﺒﻌﺰﺗﻚ ْ ِ َ‬
‫ﻷﻏﻮﻳﻨ ُ ْ‬ ‫إﺑﻠﻴﺲ ‪ ِ ِ َ ﴿ :‬ﱠ ِ َ‬
‫ﺳﺒﺤﺎﻧﻪ َ ِ‬
‫ﻋﻦ ِ ْ َ‬ ‫وﻟﻠﻤﺆﻣﻨﲔ ﴾ َ َ ْ ُ ُ‬
‫وﻗﻮﻟﻪ ُ ْ َ َ ُ ْ‬
‫ِِ‬
‫وﻟﺮﺳﻮﻟﻪ َ ِ ْ ُ ْ ِ ِ َ‬ ‫ﺳﺒﺤﺎﻧﻪ‪ ﴿ :‬وﷲﱠِ ْ ِ ﱠ ُ ِ‬
‫اﻟﻌﺰة َ َ ُ‬ ‫َ‬ ‫َ َُُْ‬
‫ََِْ َ‬
‫أﲨﻌﲔ ﴾‪.‬‬
‫اﳉﻼل َ ِ ْ َ ِ‬
‫واﻹﻛﺮام ﴾‪.‬‬ ‫رﺑﻚ ِذي ْ ِ‬ ‫اﺳﻢ َ ﱢ َ‬ ‫ﺳﺒﺤﺎﻧﻪ‪َ َ َ َ ﴿ :‬‬ ‫َ َُُْ‬
‫َ‬ ‫ﺗﺒﺎرك ْ ُ‬ ‫وﻗﻮﻟﻪ ُ ْ َ َ ُ‬
‫ﺗﻌﻠﻢ َﻟﻪ ِ‬ ‫واﺻﻄﱪ ِ ِ ِ ِ‬
‫ﺳﺒﺤﺎﻧﻪ‪:‬‬ ‫أﺣﺪ ﴾ َ َ ْ ُ ُ‬
‫وﻗﻮﻟﻪ ُ ْ َ َ ُ‬ ‫ﻛﻔﻮا َ َ ٌ‬ ‫ﻳﻜﻦ ﱠ ُﻟﻪ ُ ُ ً‬ ‫وﱂ ْ َ ُ‬‫ﺳﻤﻴﺎ ﴾ ﴿ َ َ‬ ‫ﻫﻞ َ ْ َ ُ ُ َ‬ ‫ﻟﻌﺒﺎدﺗﻪ َ ْ‬‫ﻓﺎﻋﺒﺪه َ ْ َ ِ ْ َ َ‬ ‫ﺳﺒﺤﺎﻧﻪ‪ُ ْ ُ ْ َ ﴿ :‬‬ ‫َ َُُْ‬
‫دون اﷲﱠِ َ َ ً ِ‬ ‫ﻳﺘﺨﺬ ِﻣﻦ ِ‬ ‫ﱠﺎس َﻣﻦ َ ﱠ ِ ُ‬ ‫وﻣﻦ اﻟﻨ ِ‬ ‫ِ‬
‫ﳛﺒﻮﳖﻢ َ ُ ﱢ‬
‫ﻛﺤﺐ اﷲﱠِ ﴾‬ ‫أﻧﺪادا ُ ﱡ َ ُ ْ‬ ‫ُ‬ ‫ﺗﻌﻠﻤﻮن ﴾ ﴿ َ َ‬ ‫أﻧﺪادا َ َ ُ ْ‬
‫وأﻧﺘﻢ َ ْ َ ُ َ‬ ‫ﲡﻌﻠﻮا ﷲِّ َ َ ً‬
‫ﻓﻼ َ ْ َ ُ ْ‬
‫﴿ َ َ‬
‫ﴍﻳﻚ ِﰲ ُْ ْ ِ‬ ‫ﻳﻜﻦ ﱠ ُﻟﻪ َ ِ ٌ‬ ‫اﻟﺬي َﱂ ْ َ ﱠ ِ ْ‬ ‫اﳊﻤﺪ ﷲِّ ﱠ ِ‬
‫ﻣﻦ ﱡ ﱠ‬
‫اﻟﺬل‬ ‫وﱄ ﱢ َ‬ ‫ﻳﻜﻦ ﱠ ُﻟﻪ َ ِ ﱞ‬ ‫اﳌﻠﻚ َ َ‬
‫وﱂ ْ َ ُ‬ ‫وﱂ َ ُ‬‫وﻟﺪا َ َ‬
‫ﻳﺘﺨﺬ َ َ ً‬ ‫وﻗﻞ ْ َ ْ ُ‬ ‫ﺳﺒﺤﺎﻧﻪ‪ِ ُ َ ﴿ :‬‬
‫وﻗﻮ ُ ُﻟﻪ ُ ْ َ َ ُ‬
‫َ َْ‬
‫ﻛﻞ َ ٍ ِ‬ ‫وﻣﺎ ِﰲ َ ْ ِ‬ ‫ِ‬
‫ﳾء َ ٌ‬
‫ﻗﺪﻳﺮ ﴾‬ ‫ﻋﲆ ُ ﱢ ْ‬ ‫وﻫﻮ َ َ‬ ‫وﻟﻪ ْ َ ْ ُ‬
‫اﳊﻤﺪ َ ُ َ‬ ‫اﳌﻠ ُﻚ َ َ ُ‬
‫اﻷرض َ ُﻟﻪ ُْ ْ‬ ‫اﻟﺴﲈوات َ َ‬ ‫ﻳﺴﺒﺢ ﷲﱠِ َﻣﺎ ِﰲ ﱠ َ َ‬ ‫ﺗﻜﺒﲑا ﴾ ﴿ ُ َ ﱢ ُ‬ ‫وﻛﱪه َ ْ ِ ً‬
‫َ َﱢُْ‬
‫ِ‬ ‫اﻟﺬي َ ُﻟﻪ ُ ْ ُ‬ ‫ﻟﻠﻌﺎﳌﲔ َ ِﻧﺬﻳﺮا ﱠ ِ‬
‫ﻋﺒﺪه ِ ُ َ ِ ِ‬ ‫اﻟﻔﺮﻗﺎن َ َ ِ ِ‬ ‫ﺗﺒﺎرك ﱠ ِ‬
‫ﺳﺒﺤﺎﻧﻪ‪َ َ َ َ ﴿ :‬‬
‫اﻟﺴﲈوات‬
‫ﻣﻠﻚ ﱠ َ َ‬ ‫ﻟﻴﻜﻮن ْ َ َ َ ً‬ ‫ﻋﲆ َ ْ َ‬ ‫ﻧﺰل ْ ُ ْ َ َ‬ ‫اﻟﺬي َ ﱠ َ‬ ‫َ َُُْ‬
‫ِ‬ ‫ﻛﻞ َ ٍ‬ ‫اﳌﻠﻚ ِ َ َ‬ ‫ﴍﻳﻚ ٌﰲ ِ ُْ ْ‬ ‫ﻳﻜﻦﻪ ﱠﻟ ُ َ ِ‬ ‫وﱂ ْ َ ﱠ ِ ْ‬ ‫َ َْ ِ‬
‫ﺳﺒﺤﺎﻧﻪ‪َ ﴿ :‬ﻣﺎ‬ ‫ﺗﻘﺪﻳﺮا ﴾ َ َ ْ ُ ُ‬
‫وﻗﻮﻟﻪ ُ ْ َ َ ُ‬ ‫ﻓﻘﺪره َ ْ ً‬
‫ﳾء َ َ ﱠ َ ُ‬ ‫وﺧﻠﻖَ َ ُ ﱠ ْ‬ ‫وﻟﺪا َ َ‬
‫وﱂ ْ َ ُ‬ ‫ﻳﺘﺨﺬ َ َ ً‬ ‫واﻷرض َ َ‬
‫ﻋﲈ‬ ‫ﺑﻌﺾ ُ ْ َ َ‬
‫ﺳﺒﺤﺎن اﷲﱠِ َ ﱠ‬ ‫ﻋﲆ َ ْ ٍ‬ ‫ﺑﻌﻀﻬﻢ َ َ‬
‫وﻟﻌﻼ َ ْ ُ ُ ْ‬ ‫ﻛﻞ ﱡإﻟﻪِ َ ٍﺑﲈ ِ َ َ‬
‫ﺧﻠﻖَ َ َ َ َ‬ ‫ﻟﺬﻫﺐ َ ُ‬ ‫ٍ‬ ‫ِ‬
‫ﻣﻌﻪ َ ُﻣﻦ ْإﻟﻪ ِ َإذا ِ ً ﱠ َ َ‬‫ﻛﺎن َ َ‬
‫ٍ‬
‫وﻟﺪ َ َ‬
‫وﻣﺎ َ َ‬ ‫ِ‬ ‫ﱠ‬
‫اﲣﺬ َ ا َﷲﱠُ ﻣﻦ َ‬
‫اﻷﻣﺜﺎل ِ ﱠ‬
‫ﺗﴬﺑﻮا ﷲِّ َ ْ َ َ‬
‫ﻓﻼ َ ْ ِ ُ ْ‬ ‫ﻋﲈ ُ ْ ِ ُ َ‬ ‫اﻟﻐﻴﺐ ﱠ ِ‬ ‫ِ ُ َ ِ‬
‫وأﻧﺘﻢ ﻻَ َ ْ َ ُ َ‬
‫ﺗﻌﻠﻤﻮن‬ ‫ﻳﻌﻠﻢ َ َ ُ ْ‬
‫إن اﷲﱠَ َ ْ َ ُ‬ ‫ﻳﴩﻛﻮن ﴾ ﴿ َ َ‬ ‫ﻳﺼﻔﻮن َﻋﺎﱂِ ْ َ ْ ِ َ َ َ‬
‫واﻟﺸﻬﺎدة َ َ َ َ‬
‫ﻓﺘﻌﺎﱃ َ ﱠ‬ ‫َ‬
‫ﺑﻐﲑ ْ ِ ْ‬ ‫اﻟﻔﻮاﺣﺶ ﻣﺎ َ ِ‬ ‫ِ‬
‫ﺗﴩﻛﻮا ِﺑﺎﷲﱠِ َﻣﺎ َﱂ ْ ُﻳﻨ ﱢ ْ‬
‫َﺰل‬ ‫وأن ُ ْ ِ ُ ْ‬ ‫اﳊﻖ َ ﱢ َ َ‬ ‫واﻟﺒﻐﻲ َ ِ َ‬ ‫ﺑﻄﻦ َ ِ‬
‫ﺛﻢ ْ َ َ ْ َ ْ‬
‫واﻹ‬ ‫وﻣﺎ َ َ َ‬ ‫رﰊ ْ َ َ َ َ َ َ‬
‫ﻇﻬﺮ ﻣﻨ َْﻬﺎ َ َ‬ ‫ﺣﺮم َ ﱢ َ‬ ‫ﻗﻞ ِ ﱠ َ‬
‫إﻧﲈ َ ﱠ َ‬ ‫﴾﴿ ُْ‬
‫ﻋﲆ اﷲﱠِ َﻣﺎ ﻻَ َ ْ َ ُ َ‬
‫ﺗﻌﻠﻤﻮن ﴾‪.‬‬ ‫وأن َ ُ ُ ْ‬
‫ﺗﻘﻮﻟﻮا َ َ‬ ‫ِ ِﺑﻪ ُ ْ َ ً‬
‫ﺳﻠﻄﺎﻧﺎ َ َ‬
‫ﺳﻮرة َ ْ ِ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫إن َ ﱠ ُ ُ‬
‫رﺑﻜﻢ‬ ‫ﻗﻮﻟﻪ‪ ِ ﴿ :‬ﱠ‬
‫اﻷﻋﺮاف؛ َ ْ ُ ُ‬ ‫َ‬ ‫ﻣﻮاﺿﻊ‪ِ :‬ﰲ ُ َ‬‫ﺳﺒﻌﺔ َ َ َ‬ ‫اﺳﺘﻮى ﴾ ِﰲ َ ْ َ‬ ‫ﻋﲆ ْ َ ْ ِ‬
‫اﻟﻌﺮش ْ َ َ‬ ‫اﻟﺮﲪﻦ َ َ‬
‫ﺳﺒﺤﺎﻧﻪ‪ ﴿ :‬ﱠ ْ َ ُ‬ ‫َ َُُْ‬
‫ﻳﻮﻧﺲ ـ َ َ ِ‬ ‫ِ‬ ‫واﻷرض ِﰲ ِ ﱠ ِ‬ ‫ِ‬ ‫اﷲﱠُ ﱠ ِ‬
‫ﻋﻠﻴﻪ‬
‫ْ‬ ‫ﺳﻮرة ُ ُ َ‬ ‫وﻗﺎل ِﰲ ُ َ‬ ‫ﻋﲆ ْ َ ْ ِ‬
‫اﻟﻌﺮش﴾ َ َ َ‬ ‫اﺳﺘﻮى َ َ‬‫ﺛﻢ ْ َ َ‬ ‫ﺳﺘﺔ َ ﱠ ٍ‬
‫أﻳﺎم ُ ﱠ‬ ‫اﻟﺴﲈوات َ َ ْ َ‬ ‫ﺧﻠﻖَ َ ﱠ َ َ‬ ‫اﻟﺬي َ‬
‫اﻟﻌﺮش ِ﴾ َ َ َ‬ ‫رض ِﰲ ِ ﱠ ِ‬
‫ﺳﺘﺔ َ ﱠ ٍ‬ ‫ِ‬
‫اﻟﺴﲈوات َواﻷَ ْ َ‬ ‫اﻟﺴﻼم ـ‪﴿ :‬إن ِ ﱠرﺑﻜﻢُ اﷲﱠُ ﱠ ِ‬
‫وﻗﺎل َﰲ‬ ‫ﻋﲆ ْ َ ْ‬‫اﺳﺘﻮى َ َ‬
‫ﺛﻢ ْ َ َ‬‫أﻳﺎم ُ ﱠ‬ ‫ﺧﻠﻖَ َ ﱠ َ َ‬ ‫اﻟﺬي َ‬ ‫َﱠ ُ‬ ‫ﱠ َُ‬
‫ِ‬ ‫ﺑﻐﲑ َ ٍ‬ ‫ِ‬ ‫ِ‬ ‫ﺳﻮرةِ ْ ِ‬‫ِ‬
‫ﻃﻪ‪﴿ :‬‬ ‫وﻗﺎل ِﰲ ُ َ‬
‫ﺳﻮرة َ َ‬ ‫ﻋﲆ ْ َ ْ ِ‬
‫اﻟﻌﺮش﴾ َ َ َ‬ ‫اﺳﺘﻮى َ َ‬
‫ﺛﻢ ْ َ َ‬‫ﺗﺮوﳖﺎ ُ ﱠ‬ ‫اﻟﺴﲈوات ِ َ ْ ِ َ‬
‫ﻋﻤﺪ َ َ ْ َ َ‬ ‫رﻓﻊ ﱠ َ َ‬ ‫اﻟﺮﻋﺪِ‪ ﴿ :‬اﷲﱠُ ﱠاﻟﺬي َ َ َ‬ ‫ُ َ ﱠ‬
‫ِ‬ ‫ﺳﻮرة ْ ُ َ ِ‬
‫ِ‬
‫وﻗﺎل ِﰲ ُ َ‬
‫ﺳـﻮرة‬ ‫اﻟﺮﲪﻦ ﴾ َ َ َ‬ ‫ﻋﲆ ْ َ ْ ِ‬
‫اﻟﻌﺮش ﱠ ْ َ ُ‬ ‫اﺳﺘﻮى َ َ‬
‫ﺛﻢ ْ َ َ‬‫اﻟﻔﺮﻗﺎن‪ ُ ٍ ﴿ :‬ﱠ‬ ‫ْ‬ ‫وﻗﺎل ِﰲ ُ َ‬
‫اﺳﺘَﻮى﴾ َ َ َ‬ ‫ﻋﲆ ْ َ ْ ِ‬
‫اﻟﻌﺮش ْ َ‬ ‫اﻟﺮﲪﻦ َ َ‬
‫ﱠ َْ ُ‬
‫وﻗﺎل ِﰲ‬ ‫واﻷرض وﻣﺎ ﺑﻴﻨَﻬﲈ ِﰲ ِ ﱠ ِ‬ ‫ِ‬ ‫اﻟﺴﺠـﺪة‪ :‬ا﴿ﷲﱠُ ﱠ ِ‬
‫َِ‬
‫ﻋﲆ ْ َ ْ ِ‬
‫اﻟﻌﺮش﴾ َ َ َ‬ ‫اﺳﺘﻮى َ َ‬
‫ﺛﻢ ْ َ َ‬ ‫ﺳﺘﺔ َ ﱠ ٍ‬
‫أﻳﺎم ُ ﱠ‬ ‫اﻟﺴﲈوات َ َ ْ َ َ َ َ ْ ُ َ‬ ‫ﺧﻠﻖَ َ ﱠ َ َ‬ ‫اﻟﺬي َ‬ ‫آﱂ ﱠ ْ‬
‫ﻋﲆ ْ َ ْ ِ‬ ‫واﻷرض ِﰲ ِ ﱠ ِ‬
‫اﻟﺴﲈوات َ َ ْ َ‬ ‫اﳊﺪﻳﺪ‪﴿ :‬ﻫﻮ ﱠ ِ‬ ‫ﺳﻮرة ْ ِ ِ‬
‫ِ‬
‫اﻟﻌﺮش ﴾‪.‬‬ ‫اﺳﺘﻮى َ َ‬ ‫ﺛﻢ ْ َ َ‬ ‫أﻳﺎم ُ ﱠ‬ ‫ﺧﻠﻖَ َ ﱠ َ َ‬ ‫اﻟﺬي َ‬ ‫ُ َ‬ ‫ُ َ َ‬
‫إﻟﻴﻪ ﻳ ُ ِ‬ ‫ِ‬ ‫ﻣﺘﻮﻓﻴﻚ َ َ ِ ُ َ‬ ‫ِ‬
‫اﻟﻜﻠﻢ ﱠ ﱢ ُ‬
‫اﻟﻄﻴﺐ‬ ‫ﺼﻌﺪ ْ َ ُ‬‫إﻟﻴﻪ﴾ ﴿ ِ َ ْ َ ْ َ‬ ‫رﻓﻌﻪ اﷲﱠُ ِ َ ْ‬
‫إﱄ﴾ ﴿ َﺑﻞ ﱠ َ َ ُ‬ ‫وراﻓﻌﻚ ِ َ ﱠ‬ ‫ﻋﻴﺴﻰ ِ ﱢإﲏ ُ َ َ ﱢ َ‬
‫ﺳﺒﺤﺎﻧﻪ‪َ ﴿ :‬ﻳﺎ َ‬ ‫َ َُُْ‬
‫ﻓﺄﻃﻠﻊ ِ َإﱃ ِ َ ِ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫إﻟﻪ‬ ‫اﻟﺴﲈوات َ َ ﱠ َ‬
‫أﺳﺒﺎب ﱠ َ َ‬ ‫أﺑﻠﻎ َ ْ َ َ‬
‫اﻷﺳﺒﺎب َ ْ َ َ‬ ‫ﻟﻌﲇ َ ْ ُ ُ‬
‫ﴏﺣﺎ ﱠ َ ﱢ‬ ‫ﻫﺎﻣﺎن ْ ِ‬
‫اﺑﻦ ِﱄ َ ْ ً‬ ‫ﻳﺮﻓﻌﻪ ﴾ ﴿ َﻳﺎ َ َ ُ‬
‫اﻟﺼﺎﻟﺢ َ ْ َ ُ ُ‬ ‫َ َْ َُ‬
‫واﻟﻌﻤﻞ ﱠ ُ‬
‫‪33‬‬

‫اﻷرض َ ِ َ ِ‬ ‫ِ‬ ‫ﺳﺒﺤﺎﻧﻪ‪ُ ِ َ َ ﴿ :‬‬ ‫ِ‬
‫ﲤﻮر َْأم‬
‫ﻫﻲ َ ُ ُ‬
‫ﻓﺈذا َ‬ ‫ﺑﻜﻢ َ ْ َ‬ ‫ﻦﻣ ﰲ ِ ﱠ َ‬
‫اﻟﺴﲈء أن َ ﳜ َْﺴﻒ َ ِ ُ ُ‬ ‫أأﻣﻨﺘﻢ ﱠ‬ ‫ﻛﺎذﺑﺎ ﴾ َ َ ْ ُ ُ‬
‫وﻗﻮﻟﻪ ُ ْ َ َ ُ‬ ‫ﻷﻇﻨ ُﱡﻪ َ ً‬ ‫ﻣﻮﺳﻰ َ ِ ﱢ‬
‫وإﲏ َ ُ‬ ‫ُ َ‬
‫ﻛﻴﻒ َ َ ِ ِ‬
‫ﻧﺬﻳﺮ ﴾‪.‬‬ ‫ﻓﺴﺘﻌﻠﻤﻮن َ َ ْ‬
‫ِ‬
‫ﺣﺎﺻﺒﺎ ً َ َ َ ْ َ ُ‬
‫ِ‬
‫ﻳﺮﺳﻞ َ َ َ ْ ُ‬
‫ﻋﻠﻴﻜﻢ ْ َ‬ ‫ﻣﻦ ﰲ ِ ﱠ َ‬
‫اﻟﺴﲈء أنَ ُ ْ‬
‫َِ‬
‫أﻣﻨﺘﻢُ ﱠ‬
‫ﻳﻠﺞ ِﰲ َ ْ ِ‬ ‫ِ‬ ‫ﻋﲆ ْ َ ْ ِ‬ ‫واﻷرض ِﰲ ِ ﱠ ِ‬
‫اﻟﺴﲈوات َ َ ْ َ‬ ‫﴿ﻫﻮ ﱠ ِ‬
‫ْﺮج‬
‫وﻣﺎ َﳜ ُ ُ‬
‫اﻷرض َ َ‬ ‫اﻟﻌﺮش َ ْ َ ُ‬
‫ﻳﻌﻠﻢ َﻣﺎ َ ُ‬ ‫اﺳﺘﻮى َ َ‬
‫ﺛﻢ ْ َ َ‬‫أﻳﺎم ُ ﱠ‬ ‫ﺧﻠﻖَ َ ﱠ َ َ‬
‫اﻟﺬي َ‬ ‫ُ َ‬
‫ﻛﻨﺘﻢ واﷲﱠُ ِﺑﲈ َ ُ َ ِ‬ ‫ِ‬ ‫ِﻣﻨْﻬﺎ وﻣﺎ ِ ُ ِ‬
‫ﺳﺒﺤﺎﻧﻪ‪﴿ :‬‬ ‫ﺑﺼﲑ ﴾ َ َ ْ ُ ُ‬
‫وﻗﻮﻟﻪ ُ ْ َ َ ُ‬ ‫ﺗﻌﻤﻠﻮن َ ٌ‬ ‫أﻳﻦ َﻣﺎ ُ ُ ْ َ َ ْ َ‬ ‫ﻣﻌﻜﻢ َ ْ َ‬
‫وﻫﻮ َ َ ُ ْ‬‫ﻓﻴﻬﺎ َ ُ َ‬
‫ﻳﻌﺮج َ‬ ‫وﻣﺎ َ ْ ُ ُ‬‫اﻟﺴﲈء َ َ‬
‫ﻣﻦ ﱠ َ‬
‫ﻳﻨﺰل َ‬ ‫َ َ َ َ‬
‫أﻛﺜﺮ ِإﻻﱠ ُ َ‬
‫ﻫﻮ‬ ‫ذﻟﻚ َوﻻ َ ْ َ َ‬‫أدﻧﻰ ِﻣﻦ َ ِ َ‬ ‫ِ‬
‫ﺳﺎدﺳﻬﻢ َوﻻ َ ْ َ‬
‫ﻫﻮ َ ُ ُ ْ‬
‫راﺑﻌﻬﻢ َ ْ ٍ‬
‫وﻻﲬﺴﺔ ِإﻻﱠ ُ َ‬
‫َ‬ ‫ﻫﻮ َ ِ ُ ُ ْ َ‬
‫ﻳﻜﻮن ِﻣﻦ ﱠﻧﺠﻮى َ َ ٍ‬
‫ﺛﻼﺛﺔ إِﻻﱠ ُ َ‬ ‫ْ َ‬ ‫َﻣﺎ َ ُ ُ‬
‫ﲢﺰن ِ ﱠ‬ ‫ﺑﻜﻞ َ ٍ ِ‬ ‫ﻋﻤﻠﻮا ﻳﻮم ْ ِ ِ‬
‫اﻟﻘﻴﺎﻣﺔ ِ ﱠ‬ ‫ِ‬
‫ﻣﻌﻨَﺎ ﴾ َ َ ْ ُ ُ‬
‫وﻗﻮﻟﻪ‬ ‫إن اﷲﱠَ َ َ‬ ‫ﻋﻠﻴﻢ﴾ ﴿ ﻻَ َ ْ َ ْ‬ ‫ﳾء َ ٌ‬ ‫إن اﷲﱠَ ِ ُ ﱢ ْ‬ ‫َﺒﺌﻬﻢ ِ َﺑﲈ َ ُ َ ْ َ َ َ‬ ‫ﺛﻢ ُﻳﻨ ﱢ ُ ُ‬‫ﻛﺎﻧﻮا ُ ﱠ‬ ‫ﻣﻌﻬﻢ َ ْ َ‬
‫أﻳﻦ َﻣﺎ َ ُ‬ ‫ََُ ْ‬
‫واﺻﱪوا ِ ﱠ‬ ‫واﻟﺬﻳﻦ ﻫﻢ ﱡ ْ ِ‬ ‫اﻟﺬﻳﻦ ﱠ َ ْ ِ‬ ‫ِ‬ ‫وأرى ﴾ ﴿ ِ ﱠ‬ ‫ِ‬
‫إن اﷲﱠَ‬ ‫ُﻮن ﴾ ﴿ َ ْ ِ ُ ْ‬ ‫ﳏﺴﻨ َ‬ ‫اﺗﻘﻮا ﱠ ﱠ َ ُ‬ ‫ﻣﻊ ﱠ َ‬ ‫إن اﷲﱠَ َ َ‬ ‫أﺳﻤﻊ َ َ َ‬
‫ﻣﻌﻜﲈ َ ْ َ ُ‬ ‫ﺳﺒﺤﺎﻧﻪ‪ ِ ﴿ :‬ﱠإﻧﻨﻲ َ َ ُ َ‬
‫ُ ْ َ َُ‬
‫ﻛﺜﲑة ِ ِ ْ ِ‬
‫ﻓﺌﺔ َ ِ َ ً‬
‫ﻏﻠﺒﺖ ِ َ ً‬ ‫ﻓﺌﺔ َ ِ َ ٍ‬
‫اﻟﺼﺎﺑﺮﻳﻦ ﴾ ﴿ َﻛﻢ ﻣﻦ ِ َ ٍ‬
‫ﻣﻊ ﱠ ِ ِ َ‬
‫اﻟﺼﺎﺑﺮﻳﻦ ﴾‪.‬‬ ‫ﺑﺈذن اﷲﱠِ َواﷲﱠُ َ َ‬ ‫ﻗﻠﻴﻠﺔ َ َ َ ْ‬ ‫ﱢ‬ ‫ﻣﻊ ﱠ ِ ِ َ‬ ‫َ َ‬
‫ِ‬ ‫وإذ َ َ‬‫ﻣﻦ اﷲﱠِ ِﻗﻴﻼً﴾ ﴿ َ ِ ْ‬ ‫ﺣﺪﻳﺜﺎ﴾ ‪ ﴿ ،‬وﻣﻦ َ َ ُ ِ‬ ‫ﻣﻦ اﷲﱠِ َ ِ ً‬ ‫ﺳﺒﺤﺎﻧﻪ ‪﴿ :‬وﻣﻦ َ َ ُ ِ‬
‫اﺑﻦ‬
‫ﻋﻴﺴﻰ ْ َ‬ ‫ﻗﺎل اﷲﱠُ َﻳﺎ َ‬ ‫أﺻﺪق َ‬ ‫َ َ ْ ْ‬ ‫أﺻﺪق َ‬ ‫َ َ ْ ْ‬ ‫َ َُُْ‬
‫رﺑﻚ ِ ْ ً‬ ‫وﲤﺖ َ ِ َ ُ‬ ‫ِ‬ ‫وﻣﻄﻬ َ ِ‬ ‫ﻣﺘﻮﻓﻴﻚ َ َ ِ ُ َ‬
‫وﻋﺪﻻً ﴾ ﴿ َ َ ﱠ َ‬
‫وﻛﻠﻢ‬ ‫ﺻﺪﻗﺎ َ َ ْ‬ ‫ﻛﻠﻤﺔ َ ﱢ َ‬ ‫ﻛﻔﺮوا ﴾ ﴿ َ َ ﱠ ْ‬ ‫اﻟﺬﻳﻦ َ َ ُ‬
‫ﻣﻦ ﱠ َ‬ ‫ﺮك َ‬ ‫إﱄ َ ُ َ ﱢ ُ‬ ‫وراﻓﻌﻚ ِ َ ﱠ‬ ‫ﻣﺮﻳﻢِ ِ ﱢإﲏ ُ َ َ ﱢ َ‬
‫ََْ َ‬
‫ﻧﺎدﻳﻨ َُﺎه ِﻣﻦ َ ِ ِ‬
‫ﺟﺎﻧﺐ‬ ‫رﺑﻪ ﴾ ﴿ َ َ ْ‬ ‫وﻛﻠﻤﻪ َ ﱡ ُ‬
‫وﳌﺎ ﺟﺎء ﻣﻮﺳﻰ ِ َ ِ‬
‫ﳌﻴﻘﺎﺗﻨَﺎ َ َ ﱠ َ ُ‬ ‫ﻛﻠﻢ اﷲﱠُ﴾ ﴿ َ َﱠ َ ُ َ‬ ‫ﺗﻜﻠﻴﲈ﴾‪ ﴿ ،‬ﱢﻣﻨ ُْﻬﻢ ﱠﻣﻦ َ ﱠ َ‬
‫ِ‬
‫ﻣﻮﺳﻰ َ ْ ً‬ ‫اﷲﱠُ ُ َ‬
‫اﻟﻘﻮم ﱠ ِ َ‬
‫اﻟﻈﺎﳌﲔ ﴾ ‪﴿ ،‬‬ ‫ِ ِ‬
‫ﻣﻮﺳﻰ َأن ْاﺋﺖ ْ َ ْ َ‬ ‫رﺑﻚ ُ َ‬ ‫ﻧﺎدى َ ﱡ َ‬
‫وإذ َ َ‬‫ﺳﺒﺤﺎﻧﻪ ‪ْ ِ َ ﴿ :‬‬ ‫ﻧﺠﻴﺎ ﴾ َ َ ْ ُ ُ‬
‫وﻗﻮﻟﻪ ُ ْ َ َ ُ‬ ‫وﻗﺮﺑﻨ َُﺎه َ ِ‬
‫اﻷﻳﻤ ِﻦ َ َ ﱠ ْ‬ ‫ﱡ ِ‬
‫اﻟﻄﻮر َ ْ َ‬
‫أﺟﺒﺘ ُﻢ ُْ ْ َ ِ َ‬ ‫ِ‬ ‫ِ‬
‫اﳌﺮﺳﻠﲔ﴾‪.‬‬ ‫ﻣﺎذا َ َ ْ ُ‬‫ﻓﻴﻘﻮل َ َ‬ ‫وﻳﻮم ُﻳﻨ ِ ْ‬
‫َﺎدﳞﻢ َ َ ُ ُ‬ ‫وﻗﻮﻟﻪ‪َ ْ َ َ ﴿ :‬‬‫اﻟﺸﺠﺮة﴾ َ َ ْ ُ‬
‫ﺗﻠﻜﲈ ﱠ َ َ‬ ‫رﲠﲈ َ َأﱂ ْ َ ْ َ ُ َ‬
‫أﳖﻜﲈ َﻋﻦ ْ ُ َ‬ ‫ََ َ َُ‬
‫وﻧﺎداﳘﺎ َ ﱡ ُ َ‬
‫ْﻬﻢ َ ْ َ ُ َ‬
‫ﻳﺴﻤﻌﻮن َ َ َ‬
‫ﻛﻼم‬ ‫ﻓﺮﻳﻖ ٌ ﱢﻣﻨ ُ ْ‬‫ﻛﺎن َ َ ِ‬ ‫وﻗﺪ َ ْ َ‬
‫ﻛﻼم اﷲﱠِ ﴾‪َ ﴿ ،‬‬ ‫ﻳﺴﻤﻊ َ َ َ‬‫ﺣﺘﻰ َ ْ َ َ‬ ‫اﺳﺘﺠﺎرك َ َ ِ ْ ُ‬
‫ﻓﺄﺟﺮه َ ﱠ‬ ‫ﻣﻦ ُْ ْ ِ ِ َ‬
‫اﳌﴩﻛﲔ ْ َ َ َ َ‬ ‫أﺣﺪ ﱢ َ‬ ‫وإن َ َ ٌ‬ ‫﴿ َِْ‬
‫ﻛﺬﻟﻜﻢ َ َ‬‫ﻳﺒﺪﻟﻮا َﻛﻼم اﷲﱠِ ُﻗﻞ ﱠﻟﻦ َ ﱠ ِ َ ِ‬ ‫ون َأن ُ َ ﱢ ُ‬ ‫ﻳﻌﻠﻤﻮن﴾ ﴿ ُ ِ ُ‬ ‫ﳛﺮﻓﻮﻧﻪ ِﻣﻦ ِ‬
‫ﻗﺎل‬ ‫ﺗﺘﺒﻌﻮﻧﺎ َ َ ُ ْ‬
‫ُ‬ ‫َ‬ ‫ﻳﺮﻳﺪ َ‬ ‫وﻫﻢ َ ْ َ ُ َ‬ ‫ﺑﻌﺪ َﻣﺎ َ َ ُ ُ‬
‫ﻋﻘﻠﻮه َ ُ ْ‬ ‫ﺛﻢ ُ َ ﱢ ُ َ ُ َ ْ‬ ‫اﷲﱠِ ُ ﱠ‬
‫ﺳﺒﺤﺎﻧﻪ‪ ِ ﴿ :‬ﱠ‬ ‫ﻣﺒﺪل ِ َ ِ ِ ِ‬ ‫إﻟﻴﻚ ِﻣﻦ ِ َ ِ‬ ‫أوﺣﻲ ِ َ ْ َ‬ ‫ِ‬ ‫اﷲﱠُ ِﻣﻦ َ ْ ُ‬
‫ﻫﺬا ْ ُ ْ َ‬
‫اﻟﻘﺮآن‬ ‫إن َ َ‬ ‫ﻟﻜﻠﲈﺗﻪ ﴾ َ َ ْ ُ ُ‬
‫وﻗﻮﻟﻪ ُ ْ َ َ ُ‬ ‫َ‬ ‫رﺑﻚ ﻻ ُ َ ﱢ َ‬ ‫ﻛﺘﺎب َ ﱢ َ‬ ‫واﺗﻞ َﻣﺎ ُ َ‬ ‫ﻗﺒﻞ ﴾ ﴿ َ ْ ُ‬
‫ﻣﺒﺎرك ﴾ ﴿ َ ْﻟﻮ َ َ ْ‬ ‫ﻛﺘﺎب َ َ ْ‬ ‫َ ِ‬ ‫اﻟﺬي ﻫﻢ ِ ِ‬
‫ﻓﻴﻪ َﳜ َ ِ ُ َ‬ ‫أﻛﺜﺮ ﱠ ِ‬ ‫ﻋﲆ ِﺑﻨﻲ ِ ِ‬
‫أﻧﺰﻟﻨَﺎ َ َ‬
‫ﻫﺬا‬ ‫أﻧﺰﻟﻨ َُﺎه ُ َ َ ٌ‬ ‫وﻫـﺬا َ ٌ‬ ‫ْﺘﻠﻔﻮن﴾ ‪َ َ ﴿ ،‬‬ ‫ُ ْ‬ ‫إﴎاﺋﻴ َﻞ َ ْ َ َ‬ ‫ْ َ‬ ‫َُ ﱡ‬
‫ﻳﻘﺺ َ َ َ‬
‫أﻋﻠﻢ ِ َﺑﲈ ُﻳﻨ ﱢ ُ‬ ‫آﻳﺔ َ َ ٍ‬ ‫ﻣﺘﺼﺪﻋﺎ ﻣﻦ َ ْ ِ‬
‫ﺧﺸﻴﺔ اﷲﱠِ ﴾ ﴿ َ ِ َ‬ ‫ِ‬
‫َﺰل َ ُ ْ‬
‫ﻗﺎﻟﻮا‬ ‫ﻣﻜﺎن َآﻳﺔ َواﷲﱠُ َ ْ َ ُ‬ ‫ﺑﺪﻟﻨَﺎ َ ً ﱠ‬
‫وإذا َ ﱠ ْ‬ ‫َ‬ ‫ﻟﺮأﻳﺘﻪ َ ً‬
‫ﺧﺎﺷﻌﺎ ﱡ َ َ ﱢ ً ﱢ ْ‬ ‫ﺟﺒﻞ ﱠ َ َ ْ َ ُ‬
‫ﻋﲆ َ َ ٍ‬ ‫ُْْ َ‬
‫اﻟﻘﺮآن َ َ‬
‫ﺑﺎﳊﻖ ﱢ ِ َ َ ِ‬ ‫ﻧﺰﻟﻪ َروح ْ ُ ُ ِ‬
‫وﺑﴩى‬
‫وﻫﺪى َ ُ ْ َ‬ ‫اﻟﺬﻳﻦ َآﻣﻨ ْ‬
‫ُﻮا َ ُ ً‬ ‫ﻟﻴﺜﺒﺖ ﱠ َ‬ ‫رﺑﻚ َ ِ ْ َ ُ ﱢ‬‫اﻟﻘﺪس ِﻣﻦ ﱠ ﱢ‬ ‫ﻳﻌﻠﻤﻮنﻗﻞُ ْ َ ﱠ ُ ُ ُ‬ ‫ﻣﻔﱰ ْ َ ٍ َ ْﺑﻞ َ ْ َ ُ ُ ْ‬
‫أﻛﺜﺮﻫﻢ ﻻَ َ ْ َ ُ َ‬ ‫أﻧﺖ َ ُ‬ ‫إﻧﲈ ِ ﱠ َ َ‬
‫ﻋﺮﰊ ﱡ ِ ٌ‬
‫ﻣﺒﲔ‬ ‫وﻫـﺬا ِ َ ٌ‬
‫ﻟﺴﺎن َ َ ِ ﱞ‬
‫ِ‬ ‫ﻳﻠﺤﺪون ِ َ ِ‬
‫إﻟﻴﻪ َ ْ َ ﱞ‬
‫أﻋﺠﻤﻲ َ َ َ‬ ‫ِ‬ ‫ﺑﴩ ﱢ ُ ِ‬
‫ﻟﺴﺎن ﱠاﻟﺬي ُ ْ ُ َ ْ‬ ‫ﻳﻘﻮﻟﻮن ِ ﱠإﻧ َﲈ ُ َ ﱢ ُ ُ‬
‫ﻳﻌﻠﻤﻪ َ َ ٌ َ‬ ‫أﳖﻢ َ ُ ُ َ‬ ‫ﻧﻌﻠﻢ َ ﱠ ُ ْ‬
‫وﻟﻘﺪ َ ْ َ ُ‬ ‫ِْ ُ ْ ِ ِ َ‬
‫ﻟﻠﻤﺴﻠﻤﲔ َ َ َ ْ‬
‫ِ‬ ‫ﻋﲆ َ ِ ِ‬ ‫رﲠﺎ َ ِ َ ٌ‬ ‫ﻳﻮﻣﺌﺬ ﱠ ِ َ ٌ‬ ‫ﺳﺒﺤﺎﻧﻪ‪﴿ :‬وﺟﻮه ِ ٍ‬
‫أﺣﺴﻨ ْ‬
‫ُﻮا‬ ‫ﻟﻠﺬﻳﻦ َ ْ َ‬
‫ﻳﻨﻈﺮون ﴾ ﴿ ﱢ ﱠ َ‬ ‫اﻷراﺋﻚ َ ُ ُ َ‬ ‫َ‬ ‫ﻧﺎﻇﺮة﴾‪َ َ ﴿ ،‬‬ ‫ﻧﺎﴐة ِ َإﱃ َ ﱢ َ‬ ‫وﻗﻮﻟﻪ ُ ْ َ َ ُ ُ ُ ٌ َ ْ َ‬ ‫﴾‪ُ ُ ْ َ َ .‬‬
‫ِ‬ ‫اﻟﺒﺎب ِﰲ ِ َ ِ‬ ‫وﻟﺪﻳﻨَﺎ َ ِ ٌ‬ ‫ﺳﺒﺤﺎﻧﻪ‪َ ﴿ :‬ﳍﻢ ﻣﺎ َ ُ َ ِ‬ ‫اﳊ ْﺴﻨَﻰ َ ِ َ َ ٌ‬
‫ﻣﻦ‬ ‫ﻛﺘﺎب اﷲِ َ ٌ‬
‫ﻛﺜﲑ‪ْ َ ،‬‬ ‫وﻫﺬا ْ َ ُ‬
‫ﻣﺰﻳﺪ ﴾ َ َ َ‬ ‫ﻓﻴﻬﺎ َ َ َ ْ‬
‫ﻳﺸﺎؤون َ‬ ‫ُ ﱠ َ‬ ‫وزﻳﺎدة﴾ َ َ ْ ُ ُ‬
‫وﻗﻮﻟﻪ ُ ْ َ َ ُ‬ ‫ُْ‬
‫ْ‬ ‫ﻃﺮﻳﻖَ ُ‬ ‫ِ‬ ‫ﻃﺎﻟﺒﺎ َ ِ ً ِ ْ‬
‫اﳊﻖ َ ﱢ ‪.‬‬ ‫ﻟﻪ َ َ ُ‬
‫ﺗﺒﲔ َ َ ﱠ‬
‫ﻟﻠﻬﺪىُ َﻣﻨْﻪ؛ ُ‬ ‫اﻟﻘﺮآنُ ْ َ‬
‫ﺗﺪﺑﺮ َ َ ﱠ َ ْ‬
‫َ ْ ٌ‬
‫ﻓﺼﻞ‬
‫‪34‬‬

‫وﺗﺪل ﱡ َ َ ِ‬ ‫ﺳﻨﺔ ر ِ‬ ‫ِ‬
‫وﺻﻒ َ‬
‫وﻣﺎ َ َ َ‬ ‫وﺗﻌﱪ ﱢ ُﻋﻨ َْﻪ‪َ ُ ،‬‬
‫ﻋﻠﻴﻪ‪َ ُ ،‬‬
‫ْ‬ ‫اﻟﻘﺮآن‪ُ َ ،‬‬
‫وﺗﺒﻴﻨَ ﱢُﻪ‪ُ َ ُ ،‬‬ ‫ﺗﻔﴪ ُ ْ ُ‬
‫ﻓﺎﻟﺴﻨ ﱡﱠﺔ ُ ُ َ ﱢ‬
‫وﺳﻠﻢ َ‬
‫‪،‬‬ ‫ﺳﻮل اﷲِ ﺻﲆ اﷲ ﻋﻠﻴﻪ‬ ‫ﺛﻢ ِﰲ ُ ﱠ َ ُ‬ ‫ُ ﱠ‬
‫اﻹﻳﲈن ِ َﲠﺎ‬ ‫أﻫﻞ َْ ِ َ ِ‬
‫اﳌﻌﺮﻓﺔ ِ ْ َ ُ ِ‬ ‫ِ ِ‬ ‫وﺟﻞ ِﻣﻦ َ ِ ِ‬ ‫ُ ِ‬
‫ﺟﺐ َ ُ‬ ‫ﺑﺎﻟﻘﺒﻮل؛ َو َ َ‬ ‫ﺗﻠﻘﺎﻫﺎ َ ْ ُ ْ‬
‫اﻟﺼﺤﺎح ﱠاﻟﺘﻲ َ َ ﱠ َ‬ ‫اﻷﺣﺎدﻳﺚ ﱢ َ‬ ‫ﻋﺰ َ َ ﱠ َ َ‬ ‫اﻟﺮﺳﻮل ِﺑﻪ َ ﱠ ُ‬
‫رﺑﻪ َ ﱠ‬ ‫ﱠ ُ‬
‫ََِ‬
‫ﻛﺬﻟﻚَ‪.‬‬
‫ِ‬ ‫ﻣﺜﻞ َ ِ ِ‬
‫ﻗﻮﻟﻪ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪َ ) :‬ﻳﻨ ِ ُ‬ ‫ﻓﻤﻦ َ ِ َ ِ‬
‫ِ‬
‫اﻟﺪﻧﻴﺎ( ﻗﺎل أﻣﲑ اﳌﺆﻣﻨﲔ ﰱ اﳊﺪﻳﺚ اﳊﺎﻓﻆ‬ ‫رﺑﻨَﺎ َإﱃ ﱠ َ‬
‫اﻟﺴﲈء ﱡ ْ َ‬ ‫ْﺰل َ ﱡ‬ ‫ذﻟﻚ‪ْ ُ ْ :‬‬ ‫َ ْ‬
‫ﻗﻮﻟﻪ ‪َ ) :‬ﻳﻨ ِْﺰل‬ ‫اﺑﻦ ﺣﺠﺮ اﻟﻌﺴﻘﻼﲏ ﰱ ﻓﺘﺢ اﻟﺒﺎري ﺑﴩح ﺻﺤﻴﺢ اﻟﺒﺨﺎري ﺑﺘﺤﻘﻴﻖ اﻟﺸﻴﺦ ﺑﻦ ﺑﺎز‪ْ َ - ١٠٧٧ :‬‬
‫ﻷن ْ َ ْ‬
‫اﻟﻘﻮل‬ ‫اﳉﻤﻬﻮر ِ َ ﱠ‬ ‫وأﻧﻜﺮ َ ِ َ‬
‫ذﻟﻚ ْ ُ ْ ُ‬ ‫اﻟﻌﻠﻮ ‪َ َ ْ َ َ ،‬‬ ‫ﻫﻲ ِ َ‬
‫ﺟﻬﺔ ْ ُ ُ ّ‬
‫اﳉﻬﺔ َ َ ِ‬
‫وﻗﺎل ‪َ :‬‬ ‫أﺛﺒﺖ ِْ َ َ‬
‫ﻣﻦ َ ْ َ َ‬ ‫اﻟﺪﻧﻴﺎ ( ِ َ َ ﱠ ِ‬
‫اﺳﺘﺪل ِﺑﻪ َ ْ‬ ‫اﻟﺴﲈء ﱡ ْ َ ْ‬‫رﺑﻨَﺎ َِإﱃ ﱠ َ‬
‫َّ‬
‫ِ‬ ‫وﻗﺪ ُ ْ ُ ِ‬ ‫ﻋﻦ َ ِ َ‬ ‫َِِ َ ِ‬
‫ﻋﲆ‬ ‫ﲪﻠﻪ َ َ‬‫ﻣﻦ َ َ َ ُ‬ ‫ْﻬﻢ َ ْ‬ ‫ﻋﲆ َ ْ َ‬
‫أﻗﻮال ‪َ :‬ﻓﻤﻨ ُ ْ‬ ‫اﺧﺘﻠﻒ َ ِﰲ َ ْ‬
‫ﻣﻌﻨَﻰ اﻟﻨ ُﱡﺰول َ َ‬ ‫ذﻟﻚ ‪ْ َ َ .‬‬ ‫ﺑﺬﻟﻚ ُ ْﻳﻔﴤ َِإﱃ ﱠ َ ﱡ‬
‫اﻟﺘﺤﻴﺰ َ َ َ‬
‫ﺗﻌﺎﱃ اﷲﱠ َ ْ‬
‫ﲨﻠﺔ‬ ‫اﻟﻮاردة ِﰲ َ ِ َ‬
‫ذﻟﻚ ُ ْ َ‬ ‫اﻷﺣﺎدﻳﺚ ْ َ ِ َ‬
‫أﻧﻜﺮ ِﺻﺤﺔ ْ َ ِ‬
‫َ‬ ‫ﱠ‬ ‫ﻣﻦ َ ْ َ َ‬
‫ْﻬﻢ َ ْ‬
‫ِ‬
‫ﻗﻮﳍﻢ ‪َ .‬وﻣﻨ ُ ْ‬ ‫ﻋﻦ َ ْ ْ‬‫ﺗﻌﺎﱃ اﷲﱠ َ ْ‬ ‫وﻫﻢ ُْ َ ﱢ َ‬
‫اﳌﺸﺒﻬﺔ َ َ َ‬ ‫ﻇﺎﻫﺮه َ َ ِ َ‬
‫وﺣﻘﻴﻘﺘﻪ َ ُ ْ‬
‫َ ِ‬
‫وأﻧﻜﺮوا َﻣﺎ ِﰲ‬ ‫ﻧﺤﻮ َ ِ َ‬

‫ذﻟﻚ َ َ ْ َ ُ‬ ‫ﻣﻦ َ ْ‬
‫ِ‬
‫اﻟﻘﺮآن ْ‬ ‫أوﻟﻮا َﻣﺎ ِﰲ ْ ُ ْ‬ ‫أﳖﻢ َ ﱠ ُ‬
‫واﻟﻌﺠﺐ َ ﱠ ُ ْ‬
‫ﻜﺎﺑﺮة ‪َ َ ْ َ ،‬‬
‫وﻫﻮ ُﻣ َ َ َ‬
‫واﳌﻌﺘﺰﻟﺔ َ ُ َ‬ ‫وﻫﻢ ْ َ َ ِ‬
‫اﳋﻮارج َ ُْ ْ َ ِ َ‬ ‫َ ُ ْ‬
‫ﺗﻌﺎﱃ َﻋْﻦ‬‫َﺰﻫﺎ اﷲﱠ َ َ َ‬ ‫ﻃﺮﻳﻖ ْ ِ ْ َ‬
‫اﻹﲨﺎل ُﻣﻨ ﱢ ً‬ ‫ﻋﲆ َ ِ‬ ‫ﻣﺆﻣﻨًﺎ ِِﺑﻪ َ َ‬
‫ﻋﲆ ﻣﺎ ورد ْ ِ‬
‫أﺟﺮاه َ َ َ َ َ َ ُ‬ ‫ﻣﻦ َ ْ َ ُ‬
‫ِ‬
‫َﺎدا ‪َ ،‬وﻣﻨ ُ ْ‬
‫ﺟﻬﻼ ِ ِ‬
‫وإﻣﺎ ﻋﻨ ً‬ ‫اﳊﺪﻳﺚ ِﱠإﻣﺎ َ ْ ً َ ﱠ‬
‫ْ ِ‬
‫َ‬
‫ِ‬ ‫ِ‬ ‫ﱠْ ِ‬
‫ﻋﻦ‬
‫وﻏﲑه َ ْ‬ ‫وﻧﻘﻠﻪ ْ َ ْ َ ﱡ‬
‫اﻟﺒﻴﻬﻘﻲ َ َ ْ‬ ‫اﻟﺴﻠﻒ ‪ُ َ َ َ َ ،‬‬‫ﲨﻬﻮر ﱠ َ‬ ‫اﻟﻜﻴﻔﻴﺔ )أي وﻻ ﻳﻘﺎل ﻛﻴﻒ وﻛﻴﻒ ﻋﻨﻪ ﻣﺮﻓﻮع( َ ُ ْ‬
‫وﻫﻢ ُ ْ ُ‬ ‫اﻟﺘﺸﺒﻴﻪ َو ْ َ ْ ﱠ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫اﻷرﺑﻌﺔ َ ﱡ ْ َ َ ْ ِ‬ ‫ِ‬
‫ﻣﺴﺘﻌﻤﻞ‬
‫وﺟﻪ َﻳﻠﻴﻖ ُ ْ َ ْ َ‬ ‫ﻋﲆ َ ْ‬ ‫ﻣﻦ َﱠأوﻟﻪ َ َ‬ ‫ْﻬﻢ َ ْ‬ ‫واﻟﻠﻴﺚ َ َ ْ ْ‬
‫وﻏﲑﻫﻢ ‪َ ،‬وﻣﻨ ُ ْ‬ ‫واﳊﲈدﻳﻦ َ ْ َ ْ َ ﱡ‬
‫واﻷوزاﻋﻲ َ ﱠ ْ‬ ‫واﻟﺴﻔﻴﺎﻧﲔ َ ْ َ ﱠ َ ْ ِ‬ ‫اﻷﺋﻤﺔ ْ َ ْ َ َ‬
‫َْ ﱠ‬
‫ِ‬ ‫ِ‬ ‫أﻓﺮط ِﰲ ﱠ ْ ِ‬ ‫ِ‬ ‫ِﰲ َ َ‬
‫ﻣﻦ َ َ َ‬
‫ﻓﺼﻞ‬ ‫ْﻬﻢ َ ْ‬‫اﻟﺘﺤﺮﻳﻒ ‪َ ،‬وﻣﻨ ُ ْ‬ ‫ﻣﻦ ﱠ ْ ِ‬‫أن َﳜ ُْﺮج َِإﱃ َ ْﻧﻮع ْ‬‫ﻛﺎد َ ْ‬
‫ﺣﺘﻰ َ َ‬‫اﻟﺘﺄوﻳﻞ َ ﱠ‬ ‫ﻣﻦ َ ْ َ َ‬
‫ْﻬﻢ َ ْ‬‫اﻟﻌﺮب ‪َ ،‬وﻣﻨ ُ ْ‬ ‫ﻛﻼم ْ َ َ‬
‫وﻓﻮض ِﰲ‬
‫ﺑﻌﺾ َ َ ﱠ َ‬ ‫ﻓﺄول ِﰲ َ ْ‬‫ﻣﻬﺠﻮرا َ َ ﱠ‬
‫ﺑﻌﻴﺪا َ ْ ُ ً‬ ‫ﻳﻜﻮن َ ِ ً‬ ‫وﺑﲔ َﻣﺎ َ ُ‬
‫اﻟﻌﺮب َ َ ْ‬‫ﻛﻼم ْ َ َ‬ ‫ﻣﺴﺘﻌﻤﻼ ِﰲ َ َ‬
‫ﻗﺮﻳﺒﺎ ُ ْ َ ْ َ ً‬ ‫ﻳﻜﻮن َ ْ ِ‬
‫ﺗﺄوﻳﻠﻪ َ ِ ً‬ ‫َْﺑﲔ َﻣﺎ َ ُ‬
‫ِ‬ ‫دﻗﻴﻖ ْ ِ‬ ‫اﳌﺘﺄﺧﺮﻳﻦ ِاﺑﻦ ِ‬ ‫ﻣﺎﻟﻚ َ ِ ِ‬ ‫ﺑﻌﺾ ‪ ،‬وﻫﻮ ﻣﻨ ُْﻘﻮل َﻋﻦ ِ‬
‫وأﺳﻠﻤﻬﺎ ْ ِ َ‬
‫اﻹﻳﲈن َِﺑﻼ‬ ‫اﻟﺒﻴﻬﻘﻲ ‪َ َ َ ْ َ َ :‬‬
‫ﻗﺎل ْ َ ْ َ ﱡ‬ ‫اﻟﻌﻴﺪ ‪َ َ ،‬‬ ‫ﻣﻦ ُْ َ َ ﱢ ِ َ ْ َ‬ ‫وﺟﺰم ِﺑﻪ ْ‬ ‫َ َ َ‬ ‫ْ َ‬ ‫َ ُ َ َ‬ ‫َْ‬
‫اﻟﺼﺎدق َﻓﻴﺼﺎر ِ َ ِ‬‫ِ‬ ‫أن َِﻳﺮد َ ِ َ‬‫اﳌﺮاد ِﱠإﻻ َ ْ‬
‫إﻟﻴﻪ‬
‫ْ‬ ‫ُ َ‬ ‫ﻋﻦ ﱠ‬ ‫ذﻟﻚ َ ْ‬ ‫ﻋﻦ ُْ َ‬‫ﺴﻜﻮت َ ْ‬ ‫ﻛﻴﻒ )أي وﻻ ﻳﻘﺎل ﻛﻴﻒ وﻛﻴﻒ ﻋﻨﻪ ﻣﺮﻓﻮع( َواﻟ ﱡ ُ‬ ‫َْ‬
‫اﻟﺘﻔﻮﻳﺾ َ ْ َ‬ ‫َﺌﺬ ﱠ ْ ِ‬‫ﻓﺤﻴﻨ ِ ٍ‬
‫واﺟﺐ َ ِ‬ ‫اﳌﻌﲔ َﻏﲑ َ ِ‬ ‫أن ﱠ ْ ِ‬ ‫ﻋﲆ َ ﱠ‬ ‫ﻋﲆ َ ِ َ ِ‬ ‫وﻣﻦ ﱠ ِ‬ ‫ِ‬
‫أﺳﻠﻢ‬ ‫اﻟﺘﺄوﻳﻞ ُْ َ ﱠ ْ‬ ‫ذﻟﻚ ﱢ َ ْ‬
‫اﺗﻔﺎﻗﻬﻢ َ َ‬ ‫اﻟﺪﻟﻴﻞ َ َ‬ ‫‪ْ َ ،‬‬
‫وأﺧﺮ‬ ‫ﻫﻦ ُ ﱡأم ِ َ ِ‬
‫اﻟﻜﺘﺎب َ ُ َ ُ‬ ‫اﻟﻜﺘﺎب ِﻣﻨ ُْﻪ َ ٌ‬
‫آﻳﺎت ﱡ ْ َ َ ٌ‬
‫ﳏﻜﲈت ُ ﱠ‬
‫أﻧﺰل َ َ َ ِ‬
‫ﻋﻠﻴﻚ َ َ‬
‫ِ‬
‫ﺳﺒﺤﺎﻧﻪ ﺑﺴﻮرة اﻟﺒﻘﺮة ﴿ ُﻫ َﻮ ﱠاﻟﺬي َ َ َ ْ‬
‫إِﺗﺒﺎﻋﺎ ﻟ َ ِ ِ‬
‫ﻘﻮﻟﻪ ُ ْ َ َ ُ‬‫ْ‬
‫ﻳﻌﻠﻢ َ ْ ِ‬ ‫واﺑﺘﻐﺎء َ َ ِ ِ ِ‬
‫ﺗﺸﺎﺑﻪ ِﻣﻨْﻪ ِ َ ِ ِ ِ‬ ‫ﻣﺘﺸﺎﲠﺎت َ َ ِ‬
‫ﻳﻠﻪ ِإﻻﱠ اﷲﱠُ‬
‫ﺗﺄو َ ُ‬ ‫وﻣﺎ َ ْ َ ُ‬
‫ﺗﺄوﻳﻠﻪ َ َ‬ ‫اﺑﺘﻐﺎء اﻟﻔﺘْﻨَﺔ َ ْ َ َ‬ ‫زﻳﻎ َ َ ﱠ ِ ُ َ‬
‫ﻓﻴﺘﺒﻌﻮن َﻣﺎ َ َ َ َ ُ ْ َ‬ ‫اﻟﺬﻳﻦ ِﰲ ُ ُ ِ ِ ْ‬
‫ﻗﻠﻮﲠﻢ َ ْ ٌ‬ ‫ﻓﺄﻣﺎ ﱠ َ‬ ‫َُ َ َِ ٌ ﱠ‬
‫رﺑﻨَﺎ ﻻَ ُ ِ ْ‬ ‫أوﻟﻮا َ ْ َ ِ‬ ‫ﻳﺬﻛﺮ ِإﻻﱠ ُ ْ ُ‬ ‫ِ ِ‬ ‫ﻳﻘﻮﻟﻮن َآﻣﻨﱠﺎ ِ ِﺑﻪ ُ ﱞ‬ ‫واﻟﺮاﺳﺨﻮن ِﰲ ِ ْ ِ‬
‫َ ﱠ ِ ُ َ‬
‫ﺗﺰغ ُ ُ َ‬
‫ﻗﻠﻮﺑﻨَﺎ‬ ‫اﻷﻟﺒﺎب )‪ َ (٧‬ﱠ‬ ‫وﻣﺎ َ ﱠ ﱠ ُ‬
‫رﺑﻨَﺎ َ َ‬
‫ﻣﻦ ﻋﻨﺪ َ ﱢ‬ ‫ﻛﻞ ﱢ ْ‬ ‫اﻟﻌﻠﻢ َ ُ ُ َ‬
‫ﻓﻴﻪ ِ ﱠ‬‫ﻟﻴﻮم ﻻﱠ رﻳﺐ ِ ِ‬ ‫ﺟﺎﻣﻊ اﻟﻨ ِ ِ‬ ‫ِ‬ ‫رﺑﻨَﺎ ِ ﱠ َ‬ ‫إﻧﻚ َ ْ َ‬‫رﲪﺔ ِ ﱠ َ‬ ‫وﻫﺐ َﻟﻨَﺎ ِﻣﻦ ﱠ ُ َ‬
‫ﻟﺪﻧﻚ َ ْ َ ً‬ ‫ﺑﻌﺪ ِ ْ‬
‫إن‬ ‫ﱠﺎس َ ْ ٍ َ ْ َ‬ ‫إﻧﻚ َ ُ‬ ‫اﻟﻮﻫﺎب )‪ َ (٨‬ﱠ‬‫أﻧﺖ َ ﱠ ُ‬ ‫ﻫﺪﻳﺘﻨَﺎ َ َ ْ‬
‫إذ َ َ ْ َ‬ ‫ََْ‬
‫ِ‬ ‫ِ‬
‫اﷲﱠَ ﻻ َﳜ ُْﻠﻒ ُ َ َ‬
‫اﳌﻴﻌﺎد )‪﴾ (٩‬‬
‫وﻗﻮﻟﻪ ﺻﲆ‬ ‫ﺣﺴﻦ َ َ ْ ُ ُ‬
‫ﺣﺪﻳﺚ َ َ ٌ‬ ‫ﺣﻴﺜﲈ ُﻛﻨ َْﺖ(‪ٌ ِ َ .‬‬‫ﻣﻌﻚ َ ْ ُ َ‬ ‫أن اﷲَ َ َ َ‬ ‫ﺗﻌﻠﻢ َ ﱠ‬
‫أن َ ْ َ َ‬
‫أﻓﻀﻞ ِ ِ‬
‫اﻹﻳﲈن َ ْ‬ ‫َ‬ ‫وﻗﻮﻟﻪ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪ُ َ ْ َ ) :‬‬ ‫َ َُُْ‬
‫ﳾء‪َ ٍ ،‬‬
‫ﻓﺎﻟﻖ ِ َ‬ ‫ﻛﻞ ﱢ َ ْ‬‫ورب ﱠ ُ‬ ‫اﻟﻌﺮش ِ ْ ِ‬
‫اﻟﻌﻈﻴﻢ‪ِ ،‬رﺑﻨََﺎ ﱠ َ َ‬
‫َ‬ ‫ورب ﱠ ْ َ ْ‬ ‫واﻷرض ِ َ َ‬ ‫اﻟﺴﺒﻊ ْ ِ َ َ ْ‬
‫ﱠ‬
‫اﻟﻠﻬﻢ رب اﻟﺴﻤﻮات ِ‬
‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪ ُ ) :‬ﱠ َ ﱠ ﱠ َ َ‬
‫‪35‬‬

‫أﻧﺖ ِ ٌ‬
‫آﺧﺬ‬ ‫ﻛﻞ ٍ‬
‫داﺑﺔ َ ْ َ‬
‫ﴍ ُﱢ َ ﱠ‬
‫ِ ِ‬
‫ﴍ َ ْﻧﻔﴘ َ ْ‬
‫وﻣﻦ َ ﱢ‬ ‫ﻣﻦ َ ﱢ‬
‫أﻋﻮذ ِ َ ِ‬
‫ﺑﻚ ْ‬ ‫واﻟﻘﺮآن‪ُ ُ َ ،‬‬
‫واﻹﻧﺠﻴﻞ َ ْ ُ ْ َ‬ ‫ْﺰل ﱠ ِ‬
‫اﻟﺘﻮراة َ ِ ْ ِ ِ‬
‫اﳊﺐ َواﻟﻨ َﱠﻮى‪ُ ،‬ﻣﻨ ِ َ ْ َ‬ ‫َْ ﱢ‬
‫ِ‬ ‫وأﻧﺖ ِ‬ ‫أﻧﺖ َ ﱠ ُ‬ ‫ِ ِ‬
‫ﳾء‪،‬‬ ‫ﻓﻠﻴﺲ َ ْ َ َ‬
‫ﻓﻮﻗﻚ َ ْ ٌ‬ ‫اﻟﻈﺎﻫﺮ َ َ ْ َ‬ ‫ﳾء‪َ ْ َ َ ،‬‬
‫وأﻧﺖ ﱠ ُ‬ ‫ﻓﻠﻴﺲ َ ْ َ َ‬
‫ﺑﻌﺪك َ ٌ‬ ‫اﻵﺧﺮ َ َ ْ َ‬
‫ُ‬ ‫ﳾء‪َ ْ َ َ ،‬‬ ‫ﻓﻠﻴﺲ َ ْ َ َ‬
‫ﻗﺒﻠﻚ َ ْ ٌ‬ ‫اﻷول َ َ ْ َ‬ ‫ﺑِﻨ َ َ‬
‫َﺎﺻﻴﺘﻬﺎ‪َ ْ َ ،‬‬
‫وﻗﻮﻟﻪ ﺻﲆ اﷲ‬‫ﺣﺪﻳﺚ ﺻﺤﻴﺢ‪ُ ُ ْ َ َ .‬‬ ‫اﻟﻔﻘﺮ(‪ٌ ِ َ .‬‬
‫ﻣﻦ ْ َ ْ ِ‬ ‫اﻟﺪﻳﻦ َ ْ ِ ِ ِ‬
‫وأﻏﻨﻨﻲ َ‬ ‫اﻗﺾ َﻋﻨﱢﻲ ﱠ ْ َ َ‬ ‫ﳾء؛ ْ ِ‬ ‫ﻓﻠﻴﺲ ُ َ َ‬
‫دوﻧﻚ َ ْ ٌ‬
‫ِ‬
‫اﻟﺒﺎﻃﻦ َ َ ْ َ‬
‫وأﻧﺖ ْ َ ُ‬ ‫َ َْ َ‬
‫ِ‬
‫ﺗﺪﻋﻮن َ َ ﱠ‬
‫أﺻﻢ َوﻻَ‬ ‫أﻧﻔﺴﻜﻢ؛ َ ِ ﱠ ُ ْ‬
‫ﻓﺈﻧﻜﻢ ﻻَ َ ْ ُ َ‬ ‫ﻋﲆ َ ْ ُ ُ ْ‬ ‫ﱠﺎس! ْ ِ ُ‬
‫أرﺑﻌﻮا َ َ‬ ‫أﳞﺎ اﻟﻨ ُ‬ ‫أﺻﻮاﲥﻢ ِ ﱢ ْ ِ‬
‫ﺑﺎﻟﺬﻛﺮ‪ َ ) :‬ﱡ َ‬ ‫اﻟﺼﺤﺎﺑﺔ َ ْ َ َ ُ ْ‬
‫رﻓﻊ ﱠ َ َ ُ‬
‫ﻋﻠﻴﻪ وﺳﻠﻢ َﱠﳌﺎ َ َ َ‬
‫راﺣﻠﺘﻪ(‪ٌ ِ َ .‬‬
‫ﺣﺪﻳﺚ‬ ‫أﺣﺪﻛﻢ ِﻣﻦ ُﻋﻨ ُِﻖ ِ َ ِ ِ‬
‫َ‬
‫ِ‬
‫أﻗﺮب ِ َإﱃ َ َ ُ ْ ْ‬ ‫ﺗﺪﻋﻮﻧﻪ َ ْ َ ُ‬
‫إن ﱠاﻟﺬي َ ْ ُ َ ُ‬ ‫ﻗﺮﻳﺒﺎ‪ ِ .‬ﱠ‬ ‫ِ‬
‫ﺑﺼﲑا َ ِ ً‬
‫ﻏﺎﺋﺒﺎ‪ ِ ،‬ﱠإﻧﲈ َ ْ ُ َ ِ‬
‫ﺳﻤﻴﻌﺎ َ ً‬
‫ﺗﺪﻋﻮن َ ً‬ ‫َ ً َ‬
‫ِ‬
‫ﺗﻀﺎﻣﻮن ِﰲ ْ ِ ِ‬ ‫ﻟﻴﻠﺔ ْ َ ْ ِ‬ ‫ﻗﻮﻟﻪ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪ ِ ) :‬ﱠ‬
‫اﻟﺒﺪر‪ ،‬ﻻَ ُ َ ُ َ ُ َ‬
‫رؤﻳﺘﻪ‪،‬‬ ‫اﻟﻘﻤﺮ َ ْ َ َ‬
‫ﺗﺮون ْ َ َ َ‬
‫ﻛﲈ َ َ ْ َ‬
‫رﺑﻜﻢ َ َ‬ ‫ﺳﱰ َ َ ْ َ‬
‫ون َ ﱠ ُ ْ‬ ‫إﻧﻜﻢ ُ ْ َ‬ ‫ﺻﺤﻴﺢ‪ُ ُ ْ َ .‬‬
‫ﺣﺪﻳﺚ ﺻﺤﻴﺢ‪.‬‬ ‫ﻓﺎﻓﻌﻠﻮا(‪ٌ ِ َ .‬‬ ‫ﻗﺒﻞ ُ ُ ِ َ‬
‫ﻏﺮوﲠﺎ؛ َ ْ َ ُ‬ ‫ٍ‬
‫وﺻﻼة َ ْ َ‬ ‫اﻟﺸﻤﺲ َ َ‬‫ﻃﻠﻮع ﱠ ْ ِ‬
‫ﻗﺒﻞ ُ ُ ِ‬ ‫ٍ‬
‫ﺻﻼة َ ْ َ‬ ‫ﻋﲆ َ‬ ‫اﺳﺘﻄﻌﺘﻢ َأن ﻻﱠ ُ ْ َ ُ‬
‫ﺗﻐﻠﺒﻮا َ َ‬ ‫ﻓﺈن ْ َ َ ْ ُ ْ‬
‫َِ ِ‬
‫ﻓﺈن ْ ِ ْ َ َ‬
‫اﻟﻔﺮﻗﺔ‬ ‫ْﱪ ِ ِﺑﻪ؛ َ ِ ﱠ‬ ‫رﺳﻮل اﷲِ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ َﻋﻦ ِ ِ‬
‫رﺑﻪ ِ َﺑﲈ ُﳜ ِ ُ‬‫ﱠ‬ ‫ﻓﻴﻬﺎ ِ ُ ُ‬ ‫ِ‬ ‫ﻫﺬه ِ َ ِ ِ ِ‬
‫اﻷﺣﺎدﻳﺚ ﱠاﻟﺘﻲ ُﳜ ِْﱪُ َ‬ ‫َ‬
‫أﻣﺜﺎل ِ‬
‫إﱃ َ ْ َ ِ َ‬ ‫َِ‬
‫ﲢﺮﻳﻒ َوﻻ َ ْ ِ ٍ‬
‫ﺗﻌﻄﻴﻞ‪،‬‬ ‫ﻏﲑ َ ْ ِ ٍ‬ ‫ﻣﻦ َ ْ ِ‬ ‫أﺧﱪ اﷲُ ِ ِﺑﻪ ِﰲ ِ َ ِ ِ ِ‬
‫ﻛﺘﺎﺑﻪ؛ ْ‬ ‫ُﻮن ِ َﺑﲈ َ ْ َ َ‬
‫ﺑﺬﻟﻚ؛ َﻛﲈ ْ ِ‬
‫ﻳﺆﻣﻨ َ‬ ‫ﻳﺆﻣﻨ َ ِ‬
‫ُﻮن ِ َ َ َ ُ‬
‫واﳉﲈﻋﺔ ْ ِ‬
‫ِ‬ ‫ِ‬
‫اﻟﺴﻨﱠﺔ َ ْ َ َ َ ُ‬‫أﻫﻞ ﱡ‬ ‫اﻟﻨ ِ َ َ‬
‫ﱠﺎﺟﻴﺔ َ ْ َ‬
‫ﻓﺮق ُ ِ‬
‫اﻟﻮﺳﻂ ِﰲ ِ ِ‬
‫ﻫﻢ ْ َ َ ُ‬ ‫َو ﻻ ﻳﻘﺎل ﻛﻴﻒ وﻛﻴﻒ ﻋﻨﻪ ﻣﺮﻓﻮع َوﻻَ َ ْ ِ ٍ‬
‫اﻷﻣﺔ؛ ﻓﻘﺪ ﺷﻨﻊ اﳊﺎﻓﻆ اﺑﻦ ﺣﺠﺮ ﻋﲆ‬
‫ﱠ‬ ‫َ‬ ‫ﲤﺜﻴﻞ؛ َ ْﺑﻞ ُ ُ‬
‫ﺗﺮدﻳﺪ اﻟﻜﺜﲑ ﻣﻦ اﳋﻄﺒﺎء واﻟﻘﺼﺎص رواﻳﺔ ﻣﺮﺟﻮﺣﺔ ﻋﻦ اﻹﻣﺎم ﻣﺎﻟﻚ ﺗﺜﺒﺖ ﻋﻨﻪ ﻛﻠﲈت وﻣﻌﺎﲏ "اﻻﺳﺘﻮاء"‬
‫"ﻏﲑ ﳎﻬﻮل" "اﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘﻮل" ﻷﳖﺎ ﻣﺮﺟﻮﺣﺔ وﻻ ﻳﻌﺮف ﺳﻨﺪﻫﺎ ﻣﻊ ﳐﺎﻟﻔﺘﻬﺎ ﻟﻠﺮواﻳﺔ اﻟﺮاﺟﺤﺔاﻷﺻﺢ‬
‫ﺳﻨﺪا وﻣﺘﻨﺎ وﻣﻌﻨﻰ‪ .‬ﻓﻘﺪ رﺟﺢ اﳊﺎﻓﻆ اﺑﻦ ﺣﺠﺮ رواﻳﺔ ﻋﺒﺪ اﷲ ﺑﻦ وﻫﺐ ﺗﻠﻤﻴﺬ ﻣﺎﻟﻚ ﻣﻦ ﻃﺮﻳﻖ ﻋﺒﺪ اﷲ ﺑﻦ‬
‫وﻫﺐ ﺑﻠﻔﻆ "اﻟﺮﲪﻦ ﻋﲆ اﻟﻌﺮش اﺳﺘﻮى ﻛﲈ وﺻﻒ ﻧﻔﺴﻪ وﻻ ﻳﻘﺎل ﻛﻴﻒ وﻛﻴﻒ ﻋﻨﻪ ﻣﺮﻓﻮع ‪ "..‬ﻋﲆ‬
‫اﻟﺮواﻳﺔ اﳌﺮﺟﻮﺣﺔ ﻣﻦ ﻃﺮﻳﻖ ﳛﻲ ﺑﻦ ﳛﻲ "اﻻﺳﺘﻮاء ﻏﲑ ﳎﻬﻮل واﻟﻜﻴﻒ ﻏﲑ ﻣﻌﻘﻮل واﻹﻳﲈن ﺑﻪ واﺟﺐ‬
‫واﻟﺴﺆال ﻋﻨﻪ ﺑﺪﻋﺔ ‪ "..‬ﺑﺎﻟﻔﺘﺢ "‪ "٤٠٦/١٣‬وﻛﻠﻴﻬﲈ ﰲ اﻷﺳﲈء واﻟﺼﻔﺎت ص ‪ ٤٠٨‬وﻣﻌﻠﻮم أﻧﻪ ﱂ ﻳﻘﻞ‬
‫أﺣﺪ أﳖﲈ ﻣﻦ ﻛﻼم رﺳﻮل اﷲ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وﻻ ﺻﺤﺎﺑﺘﻪ رﺿﻮان اﷲ ﻋﻠﻴﻬﻢ‬
‫ﻌﻄﻴﻞ ْ ِ ِ‬
‫أﻫﻞ ﱠ ِ‬ ‫ﺑﺎب ِ َ ِ‬ ‫وﺳﻂ ِﰲ َ ِ‬ ‫اﻟﻮﺳﻂ ِﰲ ُ َ ِ‬ ‫أن ُ َ ِ‬
‫اﻟﺘ ْ ِ َ ْ ﱠ‬
‫اﳉﻬﻤﻴﺔ‪،‬‬ ‫ﺑﲔ ْ ِ‬ ‫ﺳﺒﺤﺎﻧﻪ َ َ َ َ‬
‫وﺗﻌﺎﱃ َ ْ َ‬ ‫ﺻﻔﺎت اﷲِ ُ ْ َ َ ُ‬ ‫ﻓﻬﻢ َ َ ٌ‬
‫اﻷﻣﻢ؛ َ ُ ْ‬ ‫ﻫﻲ ْ َ َ ُ‬ ‫اﻷﻣﺔ َ‬‫ﻛﲈ َ ﱠ ﱠ‬
‫ََ‬
‫اﳉﱪﻳﺔ ْ َ َ ِ ِ‬
‫ِ‬ ‫ﺑﺎب َ ْ َ ِ‬ ‫وأﻫﻞ ﱠ ْ ِ ِ‬
‫واﻟﻘﺪرﻳﺔ‪.‬‬
‫ﱠ‬ ‫ﺑﲔ ْ َ ْ ِ ﱠ َ‬
‫أﻓﻌﺎل اﷲِ َ ْ َ‬ ‫وﺳﻂ ِﰲ َ ِ‬
‫وﻫﻢ َ َ ٌ‬ ‫اﻟﺘﻤﺜﻴﻞ ُْ َ ﱢ َ‬
‫اﳌﺸﺒﻬﺔ؛ِ َ ُ ْ‬ ‫ََْ ِ‬
‫اﻟﻮﻋﻴﺪﻳﺔ ِﻣﻦ ْ َ َ ِ ِ ِ ِ‬
‫ِ ِ ِ‬ ‫ﺑﲔ ُْ ِ َ ِ‬ ‫وﰲ ِ ِ ِ‬
‫اﻟﻘﺪرﻳﺔ َ ْ ِ ْ‬
‫وﻏﲑﻫﻢ‪.‬‬ ‫ﱠ‬ ‫اﳌﺮﺟﺌﺔ َو ْ َ ﱠ َ‬ ‫ﺑﺎب َوﻋﻴﺪ اﷲِ َ ْ َ ْ‬ ‫َِ َ‬
‫اﳌﺮﺟﺌﺔ ْ ِ ِ‬
‫ِ‬ ‫اﳊﺮورﻳﺔ ُْ َ ِ َ ِ‬
‫ِ‬ ‫أﺳﲈء ِ ِ‬ ‫ﺑﺎب َ ِ‬
‫وﺑﲔ ُْ ْ ِ َ َ َ ْ ﱠ‬
‫واﳉﻬﻤﻴﺔ‪.‬‬ ‫ﺑﲔ ْ َ ُ ِ ﱠ َ ْ‬
‫واﳌﻌﺘﺰﻟﺔ‪َ ْ َ َ ،‬‬ ‫اﻹﻳﲈن ﱢ ِ‬
‫واﻟﺪﻳﻦ َ ْ َ‬ ‫َ‬ ‫وﰲ َ ِ ْ َ‬‫َِ‬
‫اﳋﻮارج‪.‬‬ ‫ﺑﲔ ِ َ ِ‬
‫اﻟﺮاﻓﻀﺔ َو ْ َ َ ِ ِ‬ ‫ِ‬ ‫َِ‬
‫وﰲ َ ْ َ ِ‬
‫رﺳﻮل اﷲِ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ َ ْ َ ﱠ‬ ‫أﺻﺤﺎب َ ُ‬
‫َ ْ ُ‬
‫ﻓﺼﻞ‬
‫‪36‬‬

‫) أﻣﺮوﻫﺎ ﻛﲈ ﻫﻲ(‬
‫ﺳﻠﻒ ُ‬‫ﻋﻠﻴﻪ ْ ِ َ َ‬ ‫رﺳﻮﻟﻪ‪ْ َ َ ِ ،‬‬
‫وأﲨﻊَ َ َ َ‬ ‫ِ‬
‫ﻋﻦ ﱠ ُ‬ ‫وﺗﻮاﺗﺮ َ َ َ‬ ‫أﺧﱪ اﷲُ ﺑﻪ ِ ِﰲ ِ ِ َ ِ ِ‬
‫ﻛﺘﺎﺑﻪ‪َ َ َ ،‬‬
‫ﻣﻦ ِ ِ‬
‫اﻹﻳﲈن ﺑﺎ ِﷲِ ِ َ‬
‫اﻹﻳﲈن ُﺑﲈ ِ َ َ ْ َ َ‬ ‫ﺎه ُ َ َ‬
‫ذﻛﺮﻧ ِ‬
‫ﻓﻴﲈ َ َ ْ َ‬ ‫وﻗﺪ َ َ ِ‬
‫دﺧﻞ َ‬ ‫َ َْ َ‬
‫ﲨﻊ‬
‫ﻛﲈ َ َ َ‬ ‫ﻫﻢ َ ِ ُ َ‬
‫ﻋﺎﻣﻠﻮن؛ َ َ‬ ‫ﻳﻌﻠﻢ َﻣﺎ ُ ْ‬ ‫ﻣﻌﻬﻢ َ ْأﻳﻨ ََﲈ َ ُ‬
‫ﻛﺎﻧﻮا‪ُ َ ْ َ ،‬‬ ‫ﺳﺒﺤﺎﻧﻪ َ َ ُ ْ‬
‫وﻫﻮ ُ ْ َ َ ُ‬ ‫ﻋﲆ ْ َ ْ ِ‬
‫اﻟﻌﺮش﴾ َ ُ َ‬ ‫اﺳﺘﻮى َ َ‬‫ﺳﺒﺤﺎﻧﻪ ﴿ ْ َ َ‬
‫أﻧﻪ ُ ْ َ َ ُ‬ ‫ﻣﻦ َ ﱠ ُ‬
‫ُ ِ ِ‬
‫اﻷﻣﺔ؛ ْ‬ ‫ﱠ‬
‫ﻋﲆ ْ َ ْ ِ‬ ‫واﻷرض ِﰲ ِ ﱠ ِ‬
‫اﻟﺴﲈوات َ َ ْ َ‬ ‫ﺳﺒﺤﺎﻧﻪ‪﴿ :‬ﻫﻮ ﱠ ِ‬ ‫ذﻟﻚ ﰲ َ ِ ِ‬ ‫ﺑﲔ َ ِ َ‬
‫اﻟﻌﺮش َ ْ َ ُ‬
‫ﻳﻌﻠﻢ‬ ‫اﺳﺘﻮى َ َ‬ ‫ﺛﻢ ْ َ َ‬ ‫أﻳﺎم ُ ﱠ‬ ‫ﺧﻠﻖَ َ ﱠ َ َ‬ ‫اﻟﺬي َ‬ ‫ُ َ‬ ‫َﻗﻮﻟﻪ ُ ْ َ َ ُ‬ ‫ْ‬ ‫ََْ‬
‫ِ‬ ‫اﻷرض وﻣﺎ َﳜْﺮج ِﻣﻨْﻬﺎ وﻣﺎ ِ ُ ِ‬ ‫ِ‬
‫ﻛﻨﺘﻢ َواﷲﱠُ ِ َﺑﲈ‬ ‫ﻣﻌﻜﻢ َ ْ َ‬
‫أﻳﻦ َﻣﺎ ُ ُ ْ‬ ‫وﻫﻮ َ َ ُ ْ‬ ‫ﻓﻴﻬﺎ َ ُ َ‬ ‫ﻳﻌﺮج َ‬ ‫وﻣﺎ َ ْ ُ ُ‬‫اﻟﺴﲈء َ َ‬ ‫ﻣﻦ ﱠ َ‬ ‫ﻳﻨﺰل َ‬ ‫ﻳﻠﺞ ِﰲ َ ْ ِ َ َ ُ ُ َ َ َ َ‬ ‫َﻣﺎ َ ُ‬
‫أﻧﻪ ُ ْ َ ِ ٌ‬ ‫وﻟﻴﺲ ﻣﻌﻨَﻰ َ ِ ِ‬ ‫َ ُ َ ِ‬
‫اﻟﻠﻐﺔ‪.‬‬ ‫ﻫﺬا ﻻَ ُ ِ ُ ُ‬
‫ﺗﻮﺟﺒﻪ ﱡ َ ُ‬ ‫ﺑﺎﳋﻠﻖ؛ َ ِ ﱠ‬
‫ﻓﺈن َ َ‬ ‫ﳐﺘﻠﻂ ِ ْ َ ْ ِ‬ ‫ﻣﻌﻜﻢ ﴾ َ ﱠ ُ‬ ‫وﻫﻮ َ َ ُ ْ‬ ‫ﺳﺒﺤﺎﻧﻪ‪َ ُ َ ﴿ :‬‬ ‫ﻗﻮﻟﻪ ُ ْ َ َ ُ‬ ‫ْ‬ ‫ﺑﺼﲑ ﴾ َ َ ْ َ َ ْ‬ ‫ﺗﻌﻤﻠﻮن َ ٌ‬ ‫ْ َ‬
‫ذﻟﻚ ِﻣﻦ‬ ‫ﻏﲑ َ ِ َ‬‫ﻋﻠﻴﻬﻢ ِ َإﱃ َ ْ ِ‬
‫ﻣﻄﻠﻊ َ َ ْ ِ‬ ‫ِ‬
‫ﻋﻠﻴﻬﻢ‪ ُ ،‬ﱠ ٌ‬ ‫ﻣﻬﻴﻤﻦ َ َ ْ ِ ْ‬
‫ِ‬
‫ﺧﻠﻘﻪ‪ٌ ْ َ ُ ،‬‬
‫ﻋﲆ َ ْ ِ ِ‬ ‫رﻗﻴﺐ َ َ‬ ‫ِ‬
‫اﻟﻌﺮش﴾‪ٌ َ ،‬‬ ‫ﻋﲆ ْ َ ْ ِ‬ ‫اﺳﺘﻮى َ َ‬
‫ﺳﺒﺤﺎﻧﻪ ﴿ ْ َ َ‬
‫وﻫﻮ ُ ْ َ َ ُ‬ ‫َ ُ َ‬
‫ِ‬ ‫ﻫﺬا ْ َ ِ ِ‬ ‫ﻣﻌﺎﲏ رﺑﻮﺑِ ِ ِ‬
‫ﺣﻖ ﱞ ﻻَ‬ ‫ﻣﻌﻨـَﺎ َ‬ ‫اﻟﻌﺮش﴾ َ َ ﱠ ُ‬
‫وأﻧﻪ َ َ‬ ‫ﻋﲆ ْ َ ْ ِ‬ ‫اﺳﺘﻮى َ َ‬ ‫ﺳﺒﺤﺎﻧﻪ ﴿ ْ َ َ‬ ‫أﻧﻪ ُ ْ َ َ ُ‬ ‫ﻣﻦ َ ﱠ ُ‬
‫ذﻛﺮه اﷲُ ـ ْ‬ ‫اﻟﻜﻼم ﱠاﻟﺬي َ َ َ ُ‬ ‫وﻛﻞ َ َ‬‫ﻴﺘﻪ‪ ُ َ .‬ﱡ‬ ‫ﱠَ ِ ُُ ﱠ‬
‫ﻇﺎﻫﺮ َ ِ ِ‬ ‫ﻳﻈﻦ َ ﱠ ِ‬ ‫اﻟﻜﺎذﺑﺔ؛ ِ ْ ِ‬
‫ُﻮن ْ َ ِ ِ‬ ‫اﻟﻈﻨ ِ‬ ‫ِ‬ ‫ﳛﺘﺎج َ َإﱃ َ ْ ِ ٍ‬
‫اﻟﺴﲈء‬
‫أن ﱠ َ َ‬ ‫اﻟﺴﲈء﴾ َ ﱠ‬ ‫ﻗﻮﻟﻪ‪ِ ﴿ :‬ﰲ ﱠ َ‬ ‫أن َ َ ْ‬ ‫أن ُ َ ﱠ‬ ‫ﻣﺜﻞ َ ْ‬ ‫َ‬ ‫ﻋﻦ ﱡ‬ ‫ﻳﺼﺎن َ ِ‬
‫وﻟﻜﻦ ُ َ ُ‬
‫ﲢﺮﻳﻒ‪ْ َ َ ،‬‬ ‫ََْ ُ‬
‫ِ‬ ‫ِ‬ ‫ﻓﺈن اﷲَ َ ْ ِ‬ ‫اﻟﻌﻠﻢ ِ ِ‬ ‫ﺑﺈﲨﺎع َ ِ ِ‬ ‫وﻫﺬا َ ِ ٌ‬ ‫ِ‬ ‫ِ‬
‫وﻫﻮ‬ ‫اﻟﺴﻤﻮات َ َ ْ ِ‬
‫واﻷرض‪َ ُ َ ،‬‬ ‫وﺳﻊ ُ ْ ﱡ ُ‬
‫ﻛﺮﺳﻴﻪ ﱠ َ َ‬ ‫ﻗﺪ َ َ‬ ‫واﻹﻳﲈن؛ َ ﱠ‬
‫أﻫﻞ ْ ْ ِ َ َ‬ ‫ﺑﺎﻃﻞ ِ ِ ْ َ ِ ْ‬ ‫ﺗﻈﻠﻪ َ ْأو ُ ﱡ ُ‬
‫ﺗﻘﻠﻪ‪َ َ َ ،‬‬ ‫ُ ﱡُ‬
‫ﺑﺈذﻧﻪ‪ ،‬وﻣﻦ ِ ِ‬
‫ِِ‬ ‫ﺗﺰوﻻ‪ُ ِ ْ ُ َ ،‬‬ ‫ِ‬ ‫ُْ ِ ُ‬
‫أن َ ُ َ‬
‫ﺗﻘﻮم‬ ‫اﻷرض؛ إﻻﱠ ِ ِ ْ َ َ ْ َ‬
‫آﻳﺎﺗﻪ َ ْ‬ ‫ﻋﲆ َ ْ ِ‬ ‫اﻟﺴﲈء َ ْ‬
‫أن َ َ َ‬
‫ﺗﻘﻊ َ َ‬ ‫وﻳﻤﺴﻚ ﱠ َ َ‬ ‫أن َ ُ َ‬ ‫اﻟﺴﻤﻮات َ َ ْ َ‬
‫واﻷرض َ ْ‬ ‫ﻳﻤﺴﻚ ﱠ َ َ‬
‫واﻷرض ِ َ ِ ِ‬
‫ﺑﺄﻣﺮه‪.‬‬ ‫اﻟﺴﲈء َ َ ْ ُ‬
‫ْ‬ ‫ﱠَ ُ‬
‫َ ْ ٌ‬
‫ﻓﺼﻞ‬
‫ﺳﺄﻟﻚ ِ ِ‬ ‫ذﻟﻚ ﰲ َ ِ ِ‬ ‫ﺑﲔ َ ِ َ‬ ‫دﺧﻞ ِﰲ َ ِ َ‬
‫ﻋﺒﺎدي‬ ‫ﺳﺒﺤﺎﻧﻪ‪َ ِ َ ﴿ :‬‬
‫وإذا َ َ َ َ َ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ُ ْ َ َ ُ‬ ‫ْ‬ ‫ﲨﻊ َ‬ ‫ﻛﲈ َ َ َ‬ ‫ﻗﺮﻳﺐ ُ ِ ٌ‬
‫ﳎﻴﺐ؛ َ َ‬ ‫ﺑﺄﻧﻪ َ ِ ٌ‬ ‫ذﻟﻚ ِ َ ُ‬
‫اﻹﻳﲈن ِ َ ﱠ ُ‬ ‫وﻗﺪ ﱠ َ َ‬ ‫َ َ‬
‫ﻓﻠﻴﺴﺘﺠﻴﺒﻮا ِﱄ ْ ْ ِ‬ ‫إذا َ ِ‬
‫ﻳﺮﺷﺪون )اﻟﺒﻘﺮة‪َ ﴾ (١٨٦ :‬‬
‫اﻵﻳﺔ‬ ‫ﻟﻌﻠﻬﻢ َ ْ ُ ُ َ‬ ‫وﻟﻴﺆﻣﻨُﻮا ِﰊ َ َ ﱠ ُ‬ ‫َ ُ‬ ‫دﻋﺎن َ ْ َ ْ َ ِ ُ‬ ‫اﻟﺪاع ِ َ َ‬
‫دﻋﻮة ﱠ ِ‬ ‫ﻗﺮﻳﺐ ُ ِ ُ‬
‫أﺟﻴﺐ َ ْ َ َ‬ ‫َﻋﻨﱢﻲ َ ِ ﱢ‬
‫ﻓﺈﲏ َ ِ ٌ‬
‫ذﻛﺮ ِﰲ ْ ِ ِ ِ‬
‫اﻟﻜﺘﺎب‬ ‫ِ‬
‫وﻣﺎ ُ َ‬
‫ﻋﻨﻖ ِ َ ِ ِ‬
‫راﺣﻠﺘﻪ(‪َ َ .‬‬ ‫أﺣﺪﻛﻢ ﱢﻣﻦ ُ ِ َ‬ ‫أﻗﺮب ِ َإﱃ َ َ ِ ُ‬
‫ﺗﺪﻋﻮﻧﻪ َ ْ َ ُ‬
‫وﻗﻮﻟﻪ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪ ِ ) :‬ﱠ ِ‬
‫إن ﱠاﻟﺬي َ ْ ُ َ ُ‬
‫َ ِِ‬
‫َ ْ‬
‫ﳾء ِﰲ َ ِ ِ‬
‫ﲨﻴﻊ‬ ‫ﺳﺒﺤﺎﻧﻪ َﻟﻴﺲ َ ِ ْ ِ ِ‬
‫ﻛﻤﺜﻠﻪ َ ْ ٌ‬ ‫ﻓﺈﻧﻪ ُ ْ َ َ ُ ْ َ‬ ‫اﻟﻌﺮش﴾ َ ِ ﱠ ُ‬
‫ﻋﲆ ْ َ ْ ِ‬ ‫اﺳﺘﻮى َ َ‬‫ﻣﻦ ﴿ ْ َ َ‬
‫وﻣﻌﻴﺘﻪ ﻻَ ﻳﻨ َِﺎﰲ ﻣﺎ ُ ِ ِ‬
‫ذﻛﺮ ْ‬ ‫َ َ‬ ‫ُ‬
‫ﻗﺮﺑﻪ ِ ِ ِ‬ ‫ِ‬
‫ﻣﻦ ُ ْ ِ َ َ ﱠ‬
‫ِ ِ‬
‫واﻟﺴﻨﱠﺔ ْ‬
‫َ ﱡ‬
‫اﻹﻳﲈن ﺑﺎﷲِ ُ ُ ِ ِ‬
‫وﻣﻦ ِ ِ‬ ‫ﻗﺮﻳﺐ ِﰲ ُ ُ ِ ِ‬ ‫ِ‬ ‫ُ ِِ‬
‫ﻏﲑ‬ ‫ﻛﻼم اﷲِ‪ُ ،‬ﻣﻨ ﱠ ٌ‬
‫َﺰل‪ُ ْ َ ،‬‬ ‫اﻹﻳﲈن ِ َ ﱠ‬
‫ﺑﺄن ْ ُ ْ َ‬
‫اﻟﻘﺮآن َ ُ‬ ‫ُ‬ ‫وﻛﺘﺒﻪ‬ ‫َ‬ ‫ﻋﻠﻮه‪َ َ َ .‬‬ ‫ﱢ‬ ‫ﻋﲇ ِﰲ ُ ُ ﱢ‬
‫دﻧﻮه‪ٌ ِ َ ،‬‬ ‫وﻫﻮ َ ﱞ‬
‫ﻧﻌﻮﺗﻪ‪َ ُ َ ،‬‬‫ُ‬
‫ﻋﲆ ُ َ ٍ‬ ‫ﻫﺬا ْ ُ َ ِ‬ ‫ﺗﻜﻠﻢ ِ ِﺑﻪ ‪ َ َ ،‬ﱠ‬ ‫ﺑﺪ َأ‪ِ َ ِ ،‬‬ ‫َ ُْ ٍ ِ‬
‫ﳏﻤﺪ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬ ‫اﻟﻘﺮآن ﱠاﻟﺬي َ ْ َ َ ُ‬
‫أﻧﺰﻟﻪ َ َ ﱠ‬ ‫وأن َ َ ْ‬ ‫ﻳﻌﻮد‪ َ َ ،‬ﱠ‬
‫وأن اﷲَ َ َ ﱠ َ‬ ‫وإﻟﻴﻪ َ ُ ُ‬‫ﳐﻠﻮق‪ ،‬ﻣﻨ ُْﻪ َ َ َ ْ‬
‫ﺎرة؛ َ ْﺑﻞ ِ َ‬ ‫ِ‬ ‫ﺑﺄﻧﻪ ِ َ َ ٌ‬ ‫إﻃﻼق ْ َ ْ ِ‬
‫ﳚﻮز ِ ْ ُ‬ ‫ﻫﻮ َﻛﻼم اﷲِ ‪ ،‬ﻻَ َﻛﻼم َ ِ ِ‬
‫ﱠﺎس‬ ‫إذا َ َ َ ُ‬
‫ﻗﺮأه اﻟﻨ ُ‬ ‫ﻛﻼم اﷲِ‪ْ َ ،‬أو َ‬
‫ﻋﺒ َ ٌ‬ ‫ﻋﻦ َ َ ِ‬‫ﺣﻜﺎﻳﺔ َ ْ‬ ‫اﻟﻘﻮل ِ َ ﱠ ُ‬ ‫ﻏﲑه‪َ .‬وﻻ َ ُ ُ‬ ‫َ ْ‬ ‫ُ‬ ‫ُ َ‬
‫اﳌﺼﺎﺣﻒ؛ ﱂ َﳜ َْﺮج ِ َ ِ‬‫ﻛﺘﺒﻮه ﰲ ِ َْ ِ ِ‬
‫ﻣﻦ َ َ ُ‬
‫ﻗﺎﻟﻪ‬ ‫ﻳﻀﺎف ُ ِ َإﱃ َ ْ‬ ‫اﻟﻜﻼم َ َ ِ‬
‫إﻧﲈﱠ َ ُ َ‬ ‫ﺗﻌﺎﱃ َ ‪ِ َ ،‬‬
‫ﻓﺈن ﱠ ْ َ‬ ‫ﻛﻼم اَﷲِ َ َ‬ ‫ﻳﻜﻮن َ َ‬ ‫ﻋﻦ ْ َ‬
‫أن ْ َ ُ‬ ‫ﺑﺬﻟﻚ َ َ‬ ‫ْ ُ ْ‬ ‫َ‬ ‫أو َ ْ َ َ ُ ُ‬
‫ﻼم اﷲِ‪.‬‬ ‫وﻫﻮ َﻛ ُ‬
‫ﻣﺆدﻳﺎ‪َ ُ َ .‬‬ ‫ﻗﺎﻟﻪ ُ َ ﱢ ً‬
‫ﻣﺒﻠﻐﺎ ُ َ ﱢ ً‬ ‫ﻣﻦ َ َ ُ‬ ‫َُْ ِ ً‬
‫ﻣﺒﺘﺪﺋﺎ‪ ،‬ﻻَ َإﱃ َ ْ‬
‫‪37‬‬

‫ﻳﺮوﻧﻪ ﻳﻮم ْ ِ ِ‬ ‫ﺑﺄن ُْ ْ ِ ِ َ‬
‫اﻹﻳﲈن ِ َ ﱠ‬ ‫وﺑﻤﻼﺋﻜﺘﻪ ِ ِ ِ‬
‫ِ ِ‬ ‫اﻹﻳﲈن ِ ِﺑﻪ ِ ُ ُ ِ ِ‬
‫ذﻛﺮﻧﺎه ِﻣﻦ ِ ِ‬ ‫دﺧﻞ ً ِ‬
‫اﻟﻘﻴﺎﻣﺔ‬
‫اﳌﺆﻣﻨﲔ َ َ ْ َ ُ َ ْ َ َ َ‬ ‫وﺑﺮﺳﻠﻪ‪ُ َ :‬‬ ‫وﺑﻜﺘﺒﻪ َ ِ َ َ َ َ َ ُ ُ‬ ‫َ‬ ‫ﻓﻴﲈ َ َ ْ َ ُ َ َ‬ ‫أﻳﻀﺎ َ‬ ‫وﻗﺪ ﱠ َ َ ْ‬ ‫َ َ‬
‫ﻋﺮﺻﺎت ْ ِ ِ‬‫ِ‬ ‫ﻳﻀﺎﻣﻮن ِﰲ ْ ِ ِ‬
‫ﺑﻌﺪ‬
‫ﻳﺮوﻧﻪ َ ْ َ‬ ‫اﻟﻘﻴﺎﻣﺔ‪ ُ ،‬ﱠ‬
‫ﺛﻢ َ َ ْ َ ُ‬ ‫َ َ‬ ‫وﻫﻢ ِﰲ َ َ َ‬
‫ﺳﺒﺤﺎﻧﻪ َ ُ ْ‬
‫ﻳﺮوﻧﻪ ُ ْ َ َ َ‬
‫رؤﻳﺘﻪ‪ُ َ ْ َ َ .‬‬ ‫ﻟﻴﻠﺔ ْ َ ْ ِ‬
‫اﻟﺒﺪر ﻻَ ُ َ ُ َ ُ َ‬ ‫اﻟﻘﻤﺮ َ ْ َ َ‬
‫ﻳﺮون ْ َ َ َ‬
‫ﻛﲈ َ َ ْ َ‬
‫ََ‬
‫ﻳﺸﺎء اﷲُ َ َ َ‬ ‫دﺧﻮل ْ ِ‬
‫ُُ ِ‬
‫ﺗﻌﺎﱃ‪.‬‬ ‫ﻛﲈ َ َ ُ‬
‫اﳉَﻨﱠﺔ؛ َ َ‬
‫َ ْ ٌ‬
‫ﻓﺼﻞ‬
‫اﳌﻮت‪ِ ْ َ ،‬‬
‫ﺑﻌﺪ َْ ِ‬ ‫ﱠﺒﻲ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ِ ﱠﳑﺎ َﻳ ُ ُ‬ ‫ﺑﻜﻞ ﻣﺎ َ ْ ِ‬ ‫ﺑﺎﻟﻴﻮم ِ ِ‬ ‫وﻣﻦ ِ ِ‬ ‫ِ‬
‫ﻓﻴﺆﻣﻨ َ‬
‫ُﻮن‬ ‫ُ‬ ‫ﻜﻮن َ ْ َ ْ‬ ‫أﺧﱪ ِﺑﻪ اﻟﻨ ِ ﱡ‬
‫اﻹﻳﲈن ِ ُ ﱢ َ َ َ‬ ‫اﻵﺧﺮ َ ُ‬ ‫اﻹﻳﲈن ِ ْ َ ْ ِ‬
‫َ َ َ‬
‫ﻓﻴﻘﺎل ﱢ ُ ِ‬
‫ﻟﻠﺮﺟﻞ‪َ :‬ﻣﻦ ﱠ ُ َ‬
‫رﺑﻚ؟‬ ‫ِ‬
‫ُﻮن ِﰲ ُ ُ ِ ْ‬
‫ﻗﺒﻮرﻫﻢ‪ُ َ ُ َ ،‬‬ ‫ﻳﻤﺘﺤﻨ َ‬
‫ﱠﺎس ُ ْ َ َ‬
‫ﻓﺈن اﻟﻨ َ‬ ‫ﻓﺄﻣﺎ ْ ِ ْ‬
‫اﻟﻔﺘﻨ َُﺔ؛ َ ِ ﱠ‬ ‫اﻟﻘﱪ َ ِ ِ ِ‬
‫وﻧﻌﻴﻤﻪ‪ َ َ .‬ﱠ‬ ‫وﺑﻌﺬاب ْ َ ْ ِ َ‬
‫اﻟﻘﱪ‪ِ َ َ ِ َ ،‬‬‫ﺑﻔﺘﻨ َِﺔ ْ َ ْ ِ‬
‫ِِ ْ‬
‫ِ‬
‫وﻣﻦ ﱠ ِ ﱡ‬
‫ﻧﺒﻴﻚ؟‬ ‫وﻣﺎ دﻳﻨ َُﻚ؟ َ َ‬ ‫َ َ‬
‫واﻹﺳﻼم ِ ِ‬ ‫ِ‬ ‫وﰲ ِ ِ‬ ‫اﻟﺪﻧﻴﺎ َ ِ‬ ‫اﻟﺜﺎﺑﺖ ِﰲ ْ ِ‬ ‫ﺑﺎﻟﻘﻮل ﱠ ِ ِ‬
‫اﻟﺬﻳ َﻦ آﻣﻨُﻮا ِ ْ َ ْ ِ‬‫ﻓﻴﺜﺒﺖ اﷲُ ﱠ ِ‬
‫دﻳﻨﻲ‪،‬‬ ‫رﰊ اﷲُ‪ُ َ ْ ِ َ ،‬‬ ‫ﻓﻴﻘﻮل ْ ْ ُ‬
‫اﳌﺆﻣﻦ‪ َ :‬ﱢ َ‬ ‫اﻵﺧﺮة‪ُ ُ َ َ ،‬‬ ‫َ‬ ‫اﳊﻴﺎة ﱡ ْ َ‬ ‫ََ‬ ‫َ‬ ‫َُﱢ ُ‬
‫ﻮﻟﻮن َ ْ ً‬
‫ﺷﻴﺌﺎ‬ ‫ﱠﺎس َ ُﻳﻘ ُ َ‬ ‫ﺳﻤﻌﺖ اﻟﻨ َ‬‫أدري‪ُ ْ ِ َ ،‬‬ ‫ﻓﻴﻘﻮل‪َ :‬ﻫﺎه َﻫﺎه؛ ﻻَ َ ْ‬ ‫اﳌﺮﺗﺎب؛ َ َ ُ ُ‬
‫وأﻣﺎ ُْ ْ َ ُ‬ ‫ﻧﺒﻴﻲ‪ َ َ .‬ﱠ‬‫وﳏﻤﺪ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ َ ِ ﱢ‬ ‫َ َُﱠ ٌ‬
‫ﺳﻤﻌﻬﺎ ِ ْ َ ُ‬ ‫ِ‬ ‫ﳾء إﻻﱠ ِ ْ َ َ‬ ‫ﻛﻞ َ ٍ‬ ‫ِ‬ ‫ِ ٍ‬ ‫ﻓﻴﴬب ِ ِ َ ٍ ِ‬
‫اﻹﻧﺴﺎن؛‬ ‫وﻟﻮ َ َ َ‬ ‫اﻹﻧﺴﺎن‪ْ َ َ ،‬‬ ‫ﻳﺴﻤﻌﻬﺎ ُ ﱡ ْ‬ ‫ﺻﻴﺤﺔ َ ْ َ ُ َ‬‫ﻓﻴﺼﻴﺢ َ ْ َ ً‬ ‫ﻣﻦ َﺣﺪﻳﺪ‪ُ َ َ ،‬‬ ‫ﺑﻤﺮزﺑﺔ ْ‬ ‫ﻓﻘﻠﺘﻪ‪َ ْ ُ َ ْ ُ َ ،‬‬ ‫َُ ُُْ‬
‫ِ‬ ‫أن َ ُﺗﻘﻮم ْ ِ‬ ‫ِ‬ ‫ﻫﺬه ْ ِ ْ ِ‬‫ﺑﻌﺪ ِ ِ‬ ‫َ ِ‬
‫اﻷﺟﺴﺎد‪.‬‬ ‫اﻷرواح ِ َإﱃ ْ َ‬ ‫ﻓﺘﻌﺎد َ ْ َ ُ‬‫اﻟﻜﱪى‪ُ َ ُ َ ،‬‬ ‫ﻴﺎﻣﺔ ْ ُ ْ‬ ‫اﻟﻘ َ َ ُ‬ ‫َ‬ ‫ﻋﺬاب‪َ ِ ،‬إﱃ َ ْ‬‫وإﻣﺎ َ َ ٌ‬ ‫ﻧﻌﻴﻢ َ ِ ﱠ‬
‫اﻟﻔﺘﻨَﺔ ﱠإﻣﺎ َ ٌ‬ ‫ﻟﺼﻌﻖ َ ‪ ُ .‬ﱠ‬
‫ﺛﻢ َ ْ َ ّ‬ ‫ُ‬
‫ِ‬ ‫ﻋﻠﻴﻬﺎ ُْ ْ ِ ُ َ‬ ‫ِ‬ ‫وﻋﲆ ِ ِ‬ ‫أﺧﱪ اﷲُ ِﲠﺎ ِﰲ ِ َ ِ ِ‬ ‫وﺗﻘﻮم ْ ِ ُ ِ‬
‫ﻣﻦ‬‫ﱠﺎس ْ‬ ‫اﳌﺴﻠﻤﻮن‪ُ ُ َ َ .‬‬
‫ﻓﻴﻘﻮم اﻟﻨ ُ‬ ‫وأﲨﻊ َ َ ْ َ‬‫رﺳﻮﻟﻪ‪َ َ ْ َ َ ،‬‬
‫ﻟﺴﺎن َ ُ ُ‬ ‫ﻛﺘﺎﺑﻪ‪َ َ َ َ ،‬‬ ‫َ‬ ‫اﻟﻘﻴﺎﻣﺔ ﱠاﻟﺘﻲ َ ْ َ َ‬
‫ََُ ُ َ َ‬
‫ِ‬ ‫ﻋﺮاة ‪ِ ُ ْ َ ،‬‬ ‫ﻟﺮب ْ َ َِ َ‬ ‫ُ ِ ِ ِ‬
‫ﻓﺘﻮزن ِ َﲠﺎ‬ ‫ْﺼﺐ َْ َ ِ ُ‬
‫اﳌﻮازﻳﻦ ‪ُ َ ُ َ ،‬‬ ‫اﻟﻌﺮق ‪ُ َ .‬ﻓﺘﻨ َ ُ‬
‫وﻳﻠﺠﻤﻬﻢ ْ َ َ ُ‬
‫اﻟﺸﻤﺲ ‪ُ ُ ُ ْ ُ َ ،‬‬ ‫ْﻬﻢ ﱠ ْ ُ‬ ‫وﺗﺪﻧﻮ ﻣﻨ ُ ُ‬ ‫ﺣﻔﺎة ُ َ ً َ‬‫اﻟﻌﺎﳌﲔ ُ َ ً‬ ‫ﻗﺒﻮرﻫﻢ َ ﱢ‬
‫ْ‬ ‫ُ‬
‫ﺧﻔﺖ َ َ ِ‬
‫ﻣﻮازﻳﻨ ُُﻪ‬ ‫وﻣﻦ َ ﱠ ْ‬ ‫ﻫﻢ ُْ ْ ِ ُ َ‬
‫اﳌﻔﻠﺤﻮن َ َ ْ‬ ‫ﻣﻮازﻳﻨ ُُﻪ َ ُ ْ َ ِ َ‬
‫ﻓﺄوﻟﺌﻚ ُ ُ‬ ‫ﺛﻘﻠﺖ َ َ ِ‬ ‫ﻓﻤﻦ َ ُ َ ْ‬ ‫وﺗﻌﺎﱃ‪َ َ ﴿ :‬‬
‫ﺳﺒﺤﺎﻧﻪ َ َ َ َ‬ ‫ﻛﲈ َ َ‬
‫ﻗﺎل ُ ْ َ َ ُ‬
‫َْ ُ ِ‬
‫أﻋﲈل ْ َ‬
‫اﻟﻌﺒﺎد ‪َ َ ،‬‬ ‫َ‬
‫اﻷﻋﲈل‪ِ ٌ ِ َ ،‬‬ ‫ﺻﺤﺎﺋﻒ ُ َ ْ ِ‬ ‫ِ‬ ‫اﻟﺪواوﻳﻦ‪ِ ،‬‬ ‫ﺟﻬﻨ َﱠﻢ َ ِ ُ َ‬ ‫ِ‬ ‫َُ َِ َ ِ‬
‫ﻛﺘﺎﺑﻪ‬
‫ﻓﺂﺧﺬ َ َ ُ‬ ‫َ‬ ‫وﻫﻲ َ َ َ‬ ‫ْﴩ ُ ﱠ َ ِ ُ َ‬ ‫ﺧﺎﻟﺪون ﴾‪.‬وﺗ َﻨ ُ َ‬ ‫أﻧﻔﺴﻬﻢ ِﰲ َ َ‬
‫ﺧﴪوا َ ُ َ ُ ْ‬‫اﻟﺬﻳﻦ َ ُ‬‫ﻓﺄوﻟﺌﻚ ﱠ َ‬ ‫ْ‬
‫ﻃﺂﺋﺮه ِﰲ ُﻋﻨ ِ ِ‬ ‫ِ‬ ‫وﻛﻞ ِ ٍ‬ ‫ﺑﺸﲈﻟﻪ َأو ِﻣﻦ ِ‬
‫وراء َ ِ ِ‬ ‫ِ ِِ‬ ‫ﺑﻴﻤﻴﻨﻪ‪ِ ٌ ِ ،‬‬
‫ِ ِ ِِ‬
‫ُﻘﻪ‬ ‫إﻧﺴﺎن َ ْ َ ْ‬
‫أﻟﺰﻣﻨ َُﺎه َ َ ُ‬ ‫وﺗﻌﺎﱃ‪ ُ َ ﴿ :‬ﱠ َ‬ ‫ﺳﺒﺤﺎﻧﻪ َ َ َ َ‬
‫ﻗﺎل ُ ْ َ َ ُ‬ ‫ﻛﲈ َ َ‬ ‫ﻇﻬﺮه؛ َ َ‬ ‫ْ‬ ‫ﻛﺘﺎﺑﻪ ِ َ ْ ْ ﱠ‬ ‫وآﺧﺬ َ َ ُ‬ ‫َ‬
‫َﻔﺴﻚ ْاﻟﻴﻮم َ َ َ ِ‬ ‫ِ‬ ‫وﻧﺨﺮج َﻟﻪ ﻳﻮم ْ ِ ِ ِ‬
‫ﺣﺴﻴﺒﺎ ﴾‪.‬‬
‫ﻋﻠﻴﻚ َ ً‬ ‫ﻛﻔﻰ ﺑِﻨ ْ َ َ ْ َ ْ‬ ‫ﻛﺘﺎﺑﻚ َ َ‬
‫اﻗﺮأ َ َ َ َ‬‫ﻣﻨﺸﻮرا ْ َ ْ‬
‫ﻳﻠﻘﺎه َ ُ ً‬ ‫ﻛﺘﺎﺑﺎ َ ْ َ ُ‬ ‫َُ ِْ ُ ُ َْ َ َ َ‬
‫اﻟﻘﻴﺎﻣﺔ َ ً‬
‫ِ‬ ‫ذﻟﻚ ِﰲ ْ ِ َ ِ‬ ‫وﺻﻒ َ َ ِ َ‬ ‫ِ‬ ‫ﻓﻴﻘﺮره ِ ُ ُ ِ ِ‬ ‫ﺑﻌﺒﺪه ُْ ْ ِ ِ‬
‫وﳛﺎﺳﺐ اﷲُ اﳋﻼﺋﻖ ِ َ ‪ ،‬و َﳜ ُْﻠﻮ ِ ِ ِ‬ ‫ِ‬
‫اﻟﻜﻔﺎر؛‬ ‫واﻟﺴﻨﱠﺔ‪ َ َ .‬ﱠ‬
‫وأﻣﺎ ْ ُ ﱠ ُ‬ ‫اﻟﻜﺘﺎب َ ﱡ‬ ‫ﺑﺬﻧﻮﺑﻪ؛ ﻛﲈَ َ ُ‬ ‫اﳌﺆﻣﻦ‪ َ ُ َ ،‬ﱢ ُ ُ‬ ‫َْ‬ ‫َ‬ ‫َ‬ ‫َ َُ ُ‬
‫ِ‬
‫ﻓﺘﺤﴡ‪َ ُ َ ُ َ ،‬‬
‫ﻓﻴﻮﻗﻔﻮن‬ ‫ﺗﻌﺪ َ ْ َ ُ ُ ْ‬
‫أﻋﲈﳍﻢ‪َ ْ ُ َ ،‬‬ ‫ﳍﻢ‪ْ َ َ ،‬‬
‫وﻟﻜﻦ ُ َ ﱡ‬ ‫َﺎت َ ُ ْ‬
‫ﺣﺴﻨ َ‬ ‫وﺳﻴﺌﺎﺗﻪ؛ َ ِ ﱠ ُ‬
‫ﻓﺈﻧﻪ ﻻَ َ َ‬ ‫َﺎﺗﻪ َ َ ﱢ َ ُ ُ‬
‫ﺣﺴﻨ ُ ُ‬ ‫ﻣﻦ ُ َ ُ‬
‫ﺗﻮزن َ َ‬ ‫ﳛﺎﺳﺒﻮن ُ َ َ َ َ‬
‫ﳏﺎﺳﺒﺔ َ ْ‬ ‫َﻓﻼ ُ َ َ ُ َ‬
‫وﻳﻘﺮرون ِ َﲠﺎ‪.‬‬
‫ﻋﻠﻴﻬﺎ َ ُ َ ﱠ ُ َ‬ ‫َ ََْ‬
‫اﻟﻠﺒﻦ‪ِ َ َ ،‬‬ ‫أﺷﺪ ً ِ‬ ‫ِ‬ ‫ﻋﺮﺻﺎت ْ ِ ِ‬ ‫ِ‬ ‫َِ‬
‫ﻣﻦ‬
‫وأﺣﲆ َ‬ ‫ﻣﻦ ﱠ َ ِ َ ْ‬ ‫ﺑﻴﺎﺿﺎ َ‬ ‫ﻣﺎؤه َ َ ﱡ َ َ‬
‫ﱠﺒﻲ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪ُ ،‬‬ ‫اﳌﻮرود ﻟﻠﻨ ِ ﱢ‬
‫اﳊﻮض َْ ْ ُ ُ‬ ‫اﻟﻘﻴﺎﻣﺔ ْ َ ُ‬
‫َ َ‬ ‫وﰲ َ َ َ‬
‫ﴍﺑﺔ؛ ﻻَ َ ْ َ ُ‬‫ﻳﴩب ِﻣﻨ ُْﻪ َ ْ َ ً‬ ‫ِ‬ ‫ْ ِ ِ‬
‫ﺑﻌﺪﻫﺎ َ َ ً‬
‫أﺑﺪا‪.‬‬ ‫ﻳﻈﻤﺄ َ ْ َ َ‬ ‫ﺷﻬﺮ‪َ ،‬ﻣﻦ ﱠ ْ َ ُ‬ ‫وﻋﺮﺿﻪ َ ْ ٌ‬
‫ﺷﻬﺮ‪ُ ُ ْ َ َ ،‬‬ ‫اﻟﺴﲈء‪ُ ُ ُ ،‬‬
‫ﻃﻮﻟﻪ َ ْ ٌ‬ ‫ﻧﺠﻮم ﱠ َ‬ ‫ﻋﺪد ُ ُ ِ‬‫آﻧﻴﺘﻪ َ َ ُ‬
‫اﻟﻌﺴﻞ‪ُ ُ َ ،‬‬ ‫َ َ‬
‫ِ‬ ‫ﻋﲆ َ ْ ِ‬ ‫ﱠﺎر‪ ،‬ﻳﻤﺮ اﻟﻨﱠﺎس َ َ ِ‬ ‫ﺑﲔ ْ ِ‬ ‫اﳉﴪ ﱠ ِ‬
‫ﻗﺪر َ ْ َ ْ‬
‫أﻋﲈﳍﻢ‪،‬‬ ‫ﻋﻠﻴﻪ َ َ‬ ‫ْ‬ ‫ُ‬ ‫اﳉَﻨﱠﺔ َواﻟﻨ ِ َ ُ ﱡ‬ ‫اﻟﺬي َ ْ َ‬ ‫ﺟﻬﻨ َﱠﻢ‪ِ َ ُ َ ،‬‬
‫وﻫﻮ ْ ْ ُ‬ ‫ﻋﲆ َ ْ ِ‬
‫ﻣﺘﻦ َ َ‬ ‫ْﺼﻮب َ َ‬
‫واﻟﴫاط َﻣﻨ ُ ٌ‬ ‫َ ﱢ َ ُ‬
‫ﻳﻤﺮ َ ْ َ َ ِ‬ ‫ِ ِ‬ ‫وﻣﻨْﻬﻢ ﻣﻦ ﻳﻤﺮ َ ْ ِ ِ‬ ‫ﻛﻠﻤﺢ ْاﻟﺒ ِ ِ‬ ‫ِ‬
‫ﻛﺎﻟﻔﺮس‬ ‫ﻛﺎﻟﺮﻳﺢ‪ ،‬وﻣﻨ ُْﻬﻢ َﻣﻦ َ ُ ﱡ‬ ‫ﻳﻤﺮ َ ﱢ‬‫ﻛﺎﻟﱪق‪َ ،‬وﻣﻨ ُْﻬﻢ َﻣﻦ َ ُ ﱡ‬ ‫ﴫ‪ ُ َ َ ُ َ ،‬ﱡ َ ْ‬ ‫ﻳﻤﺮ َ َ ْ ِ َ َ‬ ‫ﻣﻦ َ ُ ﱡ‬ ‫َﻓﻤﻨ ُ ْ‬
‫‪38‬‬

‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻛﺮﻛﺎب ِ ِ ِ‬‫ﻳﻤﺮُ ﱡ َ ِ َ‬ ‫ْ ِ ِ‬
‫ﻳﺰﺣﻒ ُ‬
‫ﻣﻦ َ ْ َ‬
‫ْﻬﻢ َ‬ ‫ﻳﻤﴚ َ ْ ً‬
‫ﻣﺸﻴﺎ‪ ،‬وﻣَﻨ ُ‬ ‫ﻣﻦ َ ْ‬ ‫ْﻬﻢ َ‬‫ﻋﺪوا‪ ،‬وﻣَﻨ ُ‬‫ﻳﻌﺪو َ ْ ً‬
‫ﻣﻦ َ ْ ُ‬‫ْﻬﻢ َ‬‫اﻹﺑﻞ‪ ِ ،‬وﻣﻨ ُ‬ ‫ﻣﻦ َ‬ ‫ْﻬﻢ َ‬ ‫اﳉﻮاد‪ ،‬وﻣَﻨ ُ‬ ‫ََ‬
‫ﲣﻄﻒ ُ اﻟﻨﱠﺎس ِ َ ْ ِ‬ ‫ﻛﻼﻟﻴﺐ َ ْ ِ‬ ‫اﳉﴪ َ َ ِ ِ‬ ‫ﺟﻬﻨ َﱠﻢ؛ َ َ ِ ِ‬
‫ﻣﺮ‬ ‫ﺑﺄﻋﲈﳍﻢ‪ْ َ َ ،‬‬
‫ﻓﻤﻦ َ ﱠ‬ ‫َ‬ ‫َ‬ ‫ﻋﻠﻴﻪ ْ َ َ ُ‬ ‫ﻓﺈن ﱠ ْ َ‬ ‫وﻳﻠﻘﻰ ﰲ ِ َ‬‫ﺧﻄﻔﺎ ً َ ُ ْ َ‬
‫ْﻄﻒ َ ُ َ ْ‬ ‫ْﻬﻢ ُﻣﻦ َﳜ ُ‬ ‫َ ْ ًوﻣ‬
‫زﺣﻔﺎ‪،‬ﻨ َ َ‬
‫ﻟﺒﻌﻀﻬﻢ ِﻣﻦ َ ْ ٍ‬
‫ﺑﻌﺾ‪،‬‬ ‫ﻓﻴﻘﺘﺺ ِ َ ْ ِ ِ‬ ‫ﺑﲔ ْ ِ‬
‫اﳉَﻨﱠﺔ َواﻟﻨﱠﺎ ِر‪ َ ْ ُ َ ،‬ﱠ‬
‫ﻋﲆ َﻗﻨ َ ٍ‬
‫ْﻄﺮة َ ْ َ‬
‫َ‬ ‫وﻗﻔﻮا َ َ‬ ‫ﻓﺈذا َﻋﱪوا َ َ ِ‬
‫ﻋﻠﻴﻪ؛ َ َ ُ‬‫ْ‬ ‫اﳉَﻨ َﱠﺔ‪ُ َ َ ِ َ .‬‬
‫دﺧﻞ ْ‬ ‫ِ‬
‫اﻟﴫاط؛ َ َ َ‬ ‫ﻋﲆ ﱢ َ‬ ‫ََ‬
‫اﳉَﻨ ِﱠﺔ‪.‬‬ ‫أذن َﳍﻢ ِﰲ ُ ُ ِ‬
‫دﺧﻮل ْ‬ ‫ِ‬
‫وﻧﻘﻮا؛ ُ َ ُ ْ‬ ‫ﻫﺬﺑﻮا َ ُ ﱡ‬ ‫ََِ‬
‫ﻓﺈذا ُ ﱢ ُ‬
‫ﻣﻦ ُ َ ِ‬ ‫ﻳﺪﺧﻞ ْ ِ‬ ‫اﳉَﻨ ِﱠﺔ ُ َ ﱠ ٌ‬ ‫ِ‬
‫اﻷﻣﻢ ُ ﱠ ُ ُ‬
‫أﻣﺘﻪ‪.‬‬ ‫اﳉَﻨ َﱠﺔ َ‬ ‫ﳏﻤﺪ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪ َ َ ،‬ﱠ ُ‬
‫وأول َﻣﻦ َ ْ ُ ُ‬ ‫ﺑﺎب ْ‬ ‫وأول َﻣﻦ َ ْ َ ْ ُ‬
‫ﻳﺴﺘﻔﺘﺢ َ َ‬ ‫ََﱠُ‬
‫أﻫﻞ َْ ِ ِ‬ ‫اﻟﺸﻔﺎﻋﺔ ُ ْ َ‬ ‫ﺛﻼث َ َ َ ٍ‬ ‫وﻟﻪ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ِﰲ ْ ِ ِ‬
‫ﺣﺘﻰ ُ ْ َ‬
‫ﻳﻘﴣ‬ ‫اﳌﻮﻗﻒ َ ﱠ‬ ‫ﻓﻴﺸﻔﻊ َﰲ َ ْ ِ ْ‬
‫اﻷوﱃ؛ َ َ َ ُ‬ ‫ﺷﻔﺎﻋﺎت‪ َ :‬ﱠأﻣﺎ ﱠ َ َ ُ‬ ‫اﻟﻘﻴﺎﻣﺔ َ ُ‬
‫َ َ‬ ‫ََ‬
‫ﺣﺘﻰ َﺗﻨ َ ِ َ‬
‫ْﺘﻬﻲ‬ ‫اﻟﺸﻔﺎﻋ ِﺔ َ ﱠ‬
‫ﻋﻦ ﱠ َ َ‬ ‫ﻣﺮﻳﻢ َ ِ‬
‫اﺑﻦ َ ْ َ َ‬
‫ِ‬
‫وﻣﻮﺳﻰ‪َ ،‬وﻋﻴﺴﻰ ْ ُ‬
‫ِ‬
‫وﻧﻮح‪ُ َ ْ ِ َ ،‬‬
‫وإﺑﺮاﻫﻴﻢ‪َ ُ َ ،‬‬ ‫آدم‪ٌ ُ َ ،‬‬ ‫اﺟﻊ َ ْ ِ َ ُ‬
‫اﻷﻧﺒﻴﺎء؛ َ ُ‬ ‫ﺑﻌﺪ ْ َأن َ ْﻳﱰ َ َ َ َ َ‬
‫ﺑﻴﻨ َ َْﻬﻢ ُ ْ َ‬
‫اﻟﺸﻔﺎﻋﺘﺎن َ َ ِ‬
‫وﻫﺎﺗﺎن ﱠ َ َ َ ِ‬ ‫اﳉَﻨ ِﱠﺔ َأن َ ْ ُ ُ‬ ‫ﻓﻴﺸﻔﻊ ِﰲ َ ْ ِ‬ ‫اﻟﺸﻔﺎﻋﺔ ﱠ ِ َ ُ‬ ‫َ ِ‬
‫ﺧﺎﺻﺘﺎن َ ُﻟﻪ‪ َ َ .‬ﱠ‬
‫وأﻣﺎ‬ ‫ﱠ‬ ‫اﳉَﻨﱠﺔ‪َ َ َ َ .‬‬ ‫ﻳﺪﺧﻠﻮا ْ‬ ‫أﻫﻞ ْ‬ ‫اﻟﺜﺎﻧﻴﺔ؛ َ َ ْ َ ُ‬ ‫وأﻣﺎ ﱠ َ َ ُ‬‫إﻟﻴﻪ‪ َ َ .‬ﱠ‬
‫ْ‬
‫وﻏﲑﻫﻢ‪ُ َ ْ َ َ ،‬‬
‫ﻓﻴﺸﻔﻊ‬ ‫ِ‬ ‫ﱠﺒﻴﲔ َ ﱢ ﱢ ِ َ‬
‫واﻟﺼﺪﻳﻘﲔ َ َ ْ ِ ْ‬ ‫اﻟﺸﻔﺎﻋﺔ َ ُﻟﻪ َ ِ َ ِ ِ‬
‫وﻟﺴﺎﺋﺮ اﻟﻨ ِ ﱢ َ‬ ‫وﻫﺬه ﱠ َ َ ُ‬ ‫اﺳﺘﺤﻖ ﱠ اﻟﻨﱠﺎر‪ِ ِ ،‬‬
‫َ َ َ‬ ‫ﻓﻴﻤﻦ ِ ْ َ َ‬
‫اﻟﺜﺎﻟﺜﺔ؛ ُ َ ْ ِ‬
‫ﻓﻴﺸﻔﻊ َ ُ َ‬
‫ِ‬
‫اﻟﺸﻔﺎﻋﺔ َ ُ ﱠ َ َ‬ ‫ﱠ َ‬
‫أﻗﻮاﻣﺎ ِ ِ ِ‬
‫ﺑﻐﲑ‬ ‫ﻣﻦ اﻟﻨ ِ‬
‫ﱠﺎر َ ْ َ ً‬
‫ِ‬
‫ْﺮج اﷲُ َ‬
‫دﺧﻠﻬﺎ َأن َﳜ ِ‬
‫ْﺮج ﻣﻨ َْﻬﺎ‪َ .‬و ُﳜ ِ ُ‬
‫ُ َ‬ ‫ﻓﻴﻤﻦ َ َ َ َ‬
‫ﻳﺪﺧﻠﻬﺎ‪ِ َ ْ ،‬‬
‫وﻳﺸﻔﻊ َ ْ‬‫ﱠﺎر َأن ﻻ ﱠ َ ْ ُ َ َ َ َ ُ‬ ‫ﻓﻴﻤﻦَ ِ ْ َ َ‬
‫اﺳﺘﺤﻖ ﱠ اﻟﻨ َ‬
‫ِ‬
‫ﻀﻠﻪ ْ َ ِ ِ‬
‫ِِ‬ ‫َ َ ٍَ‬
‫ورﲪﺘﻪ‪.‬‬ ‫ﺷﻔﺎﻋﺔ؛ َ ْﺑﻞ ِ َﺑﻔ ْ َ َ‬
‫وﺗﻔﺎﺻﻴﻞ َ ِ َ‬
‫ذﻟﻚ‬ ‫واﳉَﻨ ِﱠﺔ َواﻟﻨ ِ‬
‫ﱠﺎر َ َ َ ِ ُ‬ ‫واﻟﺜﻮاب َ ْ ِ َ ِ‬
‫واﻟﻌﻘﺎب َ ْ‬ ‫اﳊﺴﺎب َ ﱠ َ ِ‬ ‫ﻣﻦ ِْ َ ِ‬ ‫اﻟﺪار ِ ُ ِ‬
‫اﻵﺧﺮة َ‬ ‫َ‬ ‫ﺗﻀﻤﻨ ْ َُﺘﻪ ﱠ ُ‬ ‫ﻫﺬا َ َ‬
‫وأﺻ ْﻨَﺎف ُ َﻣﺎ َ َ ﱠ‬
‫اﳌﻮروث َﻋﻦ ُ َ ٍ‬
‫ِ‬ ‫وﰲ ْ ِ ْ ِ‬ ‫ﻋﻦ َ ِ ِ‬
‫اﻷﻧﺒﻴﺎء‪ِ َ ،‬‬ ‫ﻣﻦ ْ ِ ْ ِ‬
‫اﻟﻌﻠﻢ َْ ْ ُ ِ‬ ‫َ ِ ِ‬ ‫ِ‬ ‫اﻟﻜﺘﺐ ُْاﳌﻨ ﱠ َ ِ ِ‬
‫ﻣﺬﻛﻮرة ِﰲ ْ ُ ُ ِ‬
‫ﳏﻤﺪ‬
‫ْ ﱠ‬ ‫اﻟﻌﻠﻢ َْ ْ ُ‬ ‫اﳌﺄﺛﻮر َ ِ ْ َ‬ ‫واﻵﺛﺎر َ‬ ‫اﻟﺴﲈء‪َ ،‬‬ ‫ﻣﻦ ﱠ َ‬‫َﺰﻟﺔ َ‬ ‫َْ ُ ٌَ‬
‫ﻳﺸﻔﻲ ْ ِ‬
‫وﻳﻜﻔﻲ‪ِ َ َ ،‬‬ ‫ذﻟﻚ ﻣﺎ ْ ِ‬ ‫ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ِ ِ‬
‫وﺟﺪه‪.‬‬ ‫ﻓﻤﻦ ْ َ َ ُ‬
‫اﺑﺘﻐﺎه َ َ َ ُ‬ ‫ََ‬ ‫ﻣﻦ َ َ َ َ‬ ‫ْ‬
‫ٍ‬ ‫ﻋﲆ َ َ َ َ ِ‬ ‫اﻹﻳﲈن ِ ْ َ َ ِ‬ ‫ﺧﲑه َ ِ‬
‫وﴍه‪َ .‬و ِ َ ُ‬ ‫واﳉﲈﻋﺔ ِ ْ َ َ ِ ِ ِ‬
‫أﻫﻞ اﻟﺴﻨ ِﱠﺔ ْ َ ِ‬ ‫اﻟﻔﺮﻗﺔ اﻟﻨ ِ ُ ِ‬
‫وﺗﺆﻣﻦ ْ ِ ْ َ ُ‬
‫ِ‬
‫درﺟﺔ‬ ‫درﺟﺘﲔ؛ ُ ﱡ‬
‫ﻛﻞ َ َ َ‬ ‫ﺑﺎﻟﻘﺪر َ َ‬ ‫ﺑﺎﻟﻘﺪر َ ْ َ ﱢ‬ ‫ﻣﻦ َ ْ ِ ﱡ َ َ َ‬ ‫ﱠﺎﺟﻴﺔ ْ‬
‫َ‬ ‫َُْ ُ‬
‫ﺑﻌﻠﻤﻪ ْ َ ِ ِ ِ‬
‫ﻋﺎﻣﻠﻮن ِ ِ ْ ِ ِ‬
‫وﻫﻢ َ ِ ُ َ‬ ‫ﻋﻠﻴﻢ ِ ْ َ ْ‬‫ﺑﺄن اﷲَ َ َ ِ‬ ‫اﻹﻳﲈن ِ َ ﱠ‬ ‫ﺗﺘﻀﻤﻦ ﻗﺴﻤﲔ ﻓﺎﻟﻘﺴﻢ ُ‬
‫اﻟﻘﺪﻳﻢ ﱠاﻟﺬي ُ َ‬
‫ﻫﻮ‬ ‫ﺑﺎﳋﻠﻖ‪ْ ُ َ ِ،‬‬ ‫ﺗﻌﺎﱃ َ ٌ‬
‫َ‬ ‫اﻷول‪ُ َ :‬‬ ‫ََ َ ﱠ ُ‬
‫ﻛﺘﺐ اﷲُ ِﰲ‬ ‫واﻷرزاق َ َ ِ‬ ‫واﳌﻌﺎﴆ َ َ َ ِ‬‫اﻟﻄﺎﻋﺎت َْ ِ‬ ‫ﲨﻴﻊ َأﺣﻮا ِﳍﻢ ﻣﻦ ﱠ َ ِ‬ ‫وأﺑﺪا‪ِ ِ َ ،‬‬ ‫ِ‬
‫واﻵﺟﺎل‪ ُ ،‬ﱠ‬
‫ﺛﻢ َ َ َ‬ ‫ْ‬ ‫َ َ‬ ‫ﱢ َ‬ ‫ﻣﻮﺻﻮف ٌ ِﺑﻪ َ َأزﻻً َ َ َ ً َ َ‬
‫وﻋﻠﻢ َ َ ْ َ‬ ‫َْ ُ‬
‫ِ‬
‫ﻣﻘﺎدﻳﺮ ْ َ ْ ِ‬ ‫اﻟﻠﻮح َْ ُ ِ‬
‫ﻫﻮ‬ ‫أﻛﺘﺐ؟ َ َ‬
‫ﻗﺎل‪ْ ُ ْ :‬‬
‫اﻛﺘﺐ َﻣﺎ ُ َ‬ ‫ﻗﺎل‪َ :‬ﻣﺎ َ ْ ُ ُ‬
‫اﻛﺘﺐ‪َ َ .‬‬ ‫ﻗﺎل َ ُﻟﻪ‪ْ ُ ْ :‬‬‫اﻟﻘﻠﻢ َ َ‬
‫ﺧﻠﻖَ َ اﷲُ ْ َ َ َ‬ ‫اﳋﻠﻖ‪ َ َ .‬ﱠ‬
‫ﻓﺄول ُﻣﺎ َ َ‬ ‫اﳌﺤﻔﻮظ َ َ َ‬ ‫ﱠْ ِ ْ‬
‫ﻟﻴﺼﻴﺒﻪ‪ ،‬ﱠ ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻳﻮم ْ ِ ِ‬ ‫ِ‬
‫ﺟﻔﺖ َ ْ َ ُ‬
‫اﻷﻗﻼم‪،‬‬ ‫ﻳﻜﻦ ﱢ ُ َ ُ َ‬ ‫وﻣﺎ َ ْ َ َ ُ‬
‫أﺧﻄﺄه َﱂ ْ َ ُ‬ ‫ﻳﻜﻦ ﱢ ُ ْ َ ُ‬
‫ﻟﻴﺨﻄﺌﻪ‪َ َ ،‬‬ ‫أﺻﺎب ِ ْ َ َ‬
‫اﻹﻧﺴﺎن َﱂ ْ َ ُ‬ ‫ﻛﺎﺋﻦ ِ َإﱃ َ ْ ِ َ َ‬
‫اﻟﻘﻴﺎﻣﺔ‪َ َ .‬ﻓﲈ َ َ َ‬ ‫َ ٌ‬
‫إن َ ِ َ‬
‫ذﻟﻚ‬ ‫ذﻟﻚ ِﰲ ِ َ ٍ‬
‫ﻛﺘﺎب ِ ﱠ‬ ‫إن َ ِ َ‬
‫واﻷرض ِ ﱠ‬
‫اﻟﺴﲈء َ َ ْ ِ‬ ‫ﻳﻌﻠﻢ َﻣﺎ ِﰲ ﱠ َ‬ ‫أن اﷲﱠَ َ ْ َ ُ‬ ‫ﺗﻌﻠﻢ َ ﱠ‬
‫ﺗﻌﺎﱃ‪َ َ ﴿ :‬أﱂ ْ َ ْ َ ْ‬‫ﻗﺎل َ َ َ‬ ‫ﻛﲈ َ َ‬
‫اﻟﺼﺤﻒ ُ ؛ َ َ‬
‫ﱡ ُ‬
‫وﻃﻮﻳﺖ ِ‬
‫َ َُِ‬
‫ﻗﺒﻞ َأن‬‫ﻛﺘﺎب ﱢﻣﻦ َ ْ ِ‬ ‫أﻧﻔﺴﻜﻢ ِإﻻﱠ ِﰲ ِ َ ٍ‬ ‫ِ‬
‫اﻷرض َوﻻ ِﰲ َ ُ ُ ْ‬ ‫ﻣﺼﻴﺒﺔ ِﰲ َ ْ ِ‬ ‫ﺗﻌﺎﱃ‪ ﴿ :‬ﻣﺎ َأﺻﺎب ِﻣﻦ ِ ٍ‬
‫ﱡ َ‬ ‫َ َ َ‬ ‫ﻳﺴﲑ ﴾ َو َ َ‬
‫ﻗﺎل َ َ َ‬ ‫ِ‬
‫ﻋﲆ اﷲﱠِ َ ٌ‬ ‫ََ‬
‫ﲨﻠﺔ َ َ ْ ِ ً‬ ‫ِ‬ ‫اﻟﺘﺎﺑﻊ ِ ِ ْ ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫إن َ ِ َ‬
‫وﺗﻔﺼﻴﻼ‪ْ َ َ :‬‬
‫ﻓﻘﺪ‬ ‫ﻳﻜﻮن ِﰲ َ َ َ‬
‫ﻣﻮاﺿﻊ ُ ْ َ ً‬ ‫ﺳﺒﺤﺎﻧﻪ َ ُ ُ‬
‫ﻟﻌﻠﻤﻪ ُ ْ َ َ ُ‬ ‫اﻟﺘﻘﺪﻳﺮ ﱠ ِ ُ‬
‫وﻫﺬا ﱠ ْ ُ‬ ‫ﻳﺴﲑ﴾ َ َ َ‬
‫ﻋﲆ اﷲﱠِ َ ٌ‬ ‫ذﻟﻚ َ َ‬ ‫ﻧﱪأﻫﺎ ِ ﱠ‬
‫ﱠَََْ‬
‫ﺑﻌﺚ ِ َ ِ‬ ‫ِ ِ ِ‬ ‫ﺟﺴﺪ ْ َ ِ ِ‬ ‫اﻟﻠﻮح َْ ُ ِ‬
‫ﻓﻴﺆﻣﺮ ِ ْ ْ َ ِ‬
‫ﺑﺄرﺑﻊ‬ ‫ﻣﻠﻜﺎ‪ُ َ ْ ُ َ ،‬‬
‫إﻟﻴﻪ َ َ ً‬‫اﻟﺮوح ﻓﻴﻪ؛ َ َ َ ْ‬ ‫ﻧﻔﺦ ﱡ‬ ‫ﻗﺒﻞ َ ْ ِ‬
‫اﳉﻨﲔ َ ْ َ‬ ‫وإذا ِ َ َ‬
‫ﺧﻠﻖَ َ َ َ َ‬ ‫اﳌﺤﻔﻮظ َﻣﺎ َ َ‬
‫ﺷﺎء‪َ .‬‬ ‫ﻛﺘﺐ ِﰲ ﱠ ْ ِ ْ‬ ‫ََ َ‬
‫‪39‬‬

‫ﻗﺪ َ َ ِ‬ ‫ِ‬ ‫وﻧﺤﻮ َ ِ َ‬ ‫وﺷﻘﻲ َ ْأم َ ِ ٌ‬
‫ِ‬ ‫َِ ٍ‬
‫ْﻜﺮه‬
‫ﻛﺎن ُﻳﻨ ُ ُ‬ ‫اﻟﺘﻘﺪﻳﺮ َ ْ‬
‫ﻓﻬﺬا ﱠ ْ ُ‬
‫ذﻟﻚ‪َ َ َ .‬‬ ‫ﺳﻌﻴﺪ َ َ ْ َ‬ ‫وأﺟﻠﻪ‪ُ َ َ َ َ ،‬‬
‫وﻋﻤﻠﻪ‪ َ َ ،‬ﱞ‬ ‫اﻛﺘﺐ‪ُ َ ْ ِ :‬‬
‫رزﻗﻪ‪ُ َ َ َ َ ،‬‬ ‫ﻓﻴﻘﺎل َ ُﻟﻪ‪ْ ُ ْ :‬‬
‫ﻛﻠﲈت‪ُ َ ُ َ ،‬‬
‫َ‬
‫اﻟﻴﻮم َ ِ ٌ‬ ‫ِ‬ ‫ﻏﻼة ْ َ َ ِ ِ ِ‬
‫ﻗﻠﻴﻞ‪.‬‬ ‫ْﻜﺮه ْ َ ْ َ‬
‫وﻣﻨ ُ ُ‬ ‫اﻟﻘﺪرﻳﺔ َ ً‬
‫ﻗﺪﻳﲈ‪ُ َ ،‬‬ ‫ﱠ‬ ‫ُ ُ‬
‫وﻫﻮ‪ِ :‬‬ ‫وﻗﺪرﺗﻪ ﱠ ِ‬ ‫ﻣﺸﻴﺌﺔ اﷲِ اﻟﻨ ِ‬ ‫ﻓﻬﻲ ِ‬ ‫وأﻣﺎ اﻟﻘﺴﻢ ﱠ ِ‬
‫وﻣﺎ َﱂ َ َ ْ‬
‫ﻳﺸﺄ َ ْﱂ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ﻛﺎن‪،‬‬ ‫ﷲ‬
‫ُ‬ ‫ا‬ ‫ﺷﺎء‬
‫َ‬ ‫َ‬ ‫ﻣﺎ‬
‫َ‬ ‫ﱠ‬
‫ﺑﺄن‬‫اﻹﻳﲈن ِ َ‬
‫ُ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ُ‬ ‫َ‬
‫اﻟﺸﺎﻣﻠﺔ‪،‬‬ ‫ُ‬ ‫ُ‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫َ‬
‫ﱠﺎﻓﺬة‪،‬‬
‫ُ‬ ‫ُ‬ ‫َ‬ ‫اﻟﺜﺎﲏ َ ِ َ َ‬ ‫ََﱠ‬
‫ﻳﻜﻮن ِﰲ ْ ِ ِ‬ ‫ﺳﻜﻮن؛ إﻻﱠ ِ ِ َ ِ‬ ‫ﺣﺮﻛﺔ وﻻَ ُ ٍ‬ ‫ٍ‬ ‫اﻟﺴﻤﻮات وﻣﺎ ِﰲ َ ِ ِ‬ ‫ِ‬
‫ﻣﻠﻜﻪ‬ ‫ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻻَ َ ُ ُ ُ‬ ‫ﺑﻤﺸﻴﺌﺔ اﷲِ ُ ْ َ َ ُ‬ ‫َ‬ ‫ﻣﻦ َ َ َ َ ُ‬ ‫اﻷرض ْ‬ ‫ْ‬ ‫َ َ‬ ‫وأﻧﻪ َﻣﺎ ِﰲ ﱠ َ َ‬‫ﻳﻜﻦ‪ َ َ ،‬ﱠ ُ‬
‫َ ُ ْ‬
‫اﻷرض َوﻻَ ِﰲ‬ ‫ﳐﻠﻮق ِﰲ َ ْ ِ‬ ‫ﻣﻦ َ ْ ُ ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﳾء َ ِ ِ‬ ‫ﻛﻞ َ ٍ‬
‫واﳌﻌﺪوﻣﺎت‪َ ،‬ﻣﺎ ْ‬ ‫اﳌﻮﺟﻮدات َ َْ ْ ُ َ‬ ‫ﻣﻦ َْ ْ ُ َ‬ ‫ﻗﺪﻳﺮ َ‬ ‫ٌ‬ ‫ﻋﲆ ُ ﱢ ْ‬ ‫ﺳﺒﺤﺎﻧﻪ َ َ‬
‫وأﻧﻪ ُ ْ َ َ ُ‬ ‫َﻣﺎ ﻻَ ُ ِ ُ‬
‫ﻳﺮﻳﺪ‪ َ َ ،‬ﱠ ُ‬
‫ﺑﻄﺎﻋﺘﻪ َ َ ِ‬
‫ِِ‬ ‫ِ‬ ‫وﻣﻊ َ ِ َ‬ ‫ِ‬ ‫ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻻ َ ِ‬ ‫اﻟﺴﲈء ِإﻻ ا ﱠﷲُ َ ِ‬
‫وﻃﺎﻋﺔ‬ ‫ﺎد ِ َ َ َ‬ ‫أﻣﺮ ْ َ‬
‫اﻟﻌﺒ َ‬ ‫ﻓﻘﺪ َ َ َ‬
‫ذﻟﻚ؛ َ َ ْ‬ ‫ﺳﻮاه‪َ َ َ .‬‬
‫رب َ ُ‬ ‫ﻏﲑه‪َ ،‬وﻻَ َ ﱠ‬ ‫ﺧﺎﻟﻖ َ َ ْ ُ ُ‬ ‫ﺧﺎﻟﻘﻪ ُ ُ ُ ْ َ َ ُ‬ ‫ﱠَ‬
‫وﻳﺮﴇ َ ِ ِ‬ ‫واﳌﺤﺴﻨﲔ َ ُْ ْ ِ ِ َ‬
‫اﳌﺘﻘﲔ َ ُْ ْ ِ ِ َ‬
‫ﳛﺐ ُْ ﱠ ِ َ‬ ‫َ ِ‬ ‫رﺳﻠﻪ‪ ،‬وﳖﺎﻫﻢ َﻋﻦ ِ ِ ِ‬ ‫ِِ‬
‫ﻋﻦ ﱠ َ‬
‫اﻟﺬﻳﻦ َآﻣﻨُﻮا‬ ‫واﳌﻘﺴﻄﲔ‪َ ْ َ َ ،‬‬ ‫ﺳﺒﺤﺎﻧﻪ ُ ﱡ‬ ‫ﻣﻌﺼﻴﺘﻪ‪َ ُ َ .‬‬
‫وﻫﻮ ُ ْ َ ُ‬ ‫َ ََ ُ ْ ْ َ ْ َ‬ ‫ُ ُ‬
‫اﻟﻔﺎﺳﻘﲔ‪ ،‬وﻻَ ْﻳﺄﻣﺮ ِ ْ َ َ ِ‬ ‫اﻟﻘﻮ ِم ْ َ ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫َ َ ُِ‬
‫ﺑﺎﻟﻔﺤﺸﺎء‪َ ،‬وﻻَ َ ْ َ‬
‫ﻳﺮﴇ‬ ‫ْ‬ ‫َ َ َ ُُ‬ ‫ﻳﺮﴇ َ ِ‬
‫ﻋﻦ ْ َ ْ‬ ‫ﳛﺐ ْ َ ِ َ‬
‫اﻟﻜﺎﻓﺮﻳﻦ‪َ ،‬وﻻَ َ ْ َ‬ ‫اﻟﺼﺎﳊﺎت‪َ ،‬وﻻ ُ ﱡ‬ ‫وﻋﻤﻠﻮا ﱠ َ‬
‫ِ‬ ‫ِِ ِ‬
‫ﳛﺐ ْ َ َ َ‬
‫اﻟﻔﺴﺎد‪.‬‬ ‫اﻟﻜﻔﺮ‪َ ،‬وﻻَ ُ ﱡ‬‫ﻟﻌﺒﺎده ْ ُ ْ َ‬
‫َ ُ‬
‫ِ‬ ‫ِ‬
‫واﻟﻔﺎﺟﺮ‪ َ ُْ َ ،‬ﱢ‬ ‫ِ‬ ‫ِ‬ ‫واﻟﻌﺒﺎد َ ِ ُ َ‬ ‫ِ‬
‫واﻟﺼﺎﺋﻢ‪.‬‬
‫واﳌﺼﲇ‪ َ ،‬ﱠ ُ‬ ‫واﻟﱪ‪ُ َ ْ َ ،‬‬
‫واﻟﻜﺎﻓﺮ‪ َ ْ َ ،‬ﱡ‬
‫اﳌﺆﻣﻦ‪ُ َ ْ َ ،‬‬‫ﻫﻮ‪ُ ْ ُْ :‬‬ ‫أﻓﻌﺎﳍﻢ‪ُ ْ َ ْ َ .‬‬
‫واﻟﻌﺒﺪ ُ َ‬ ‫ﺧﻠﻖَ َ اﷲﱠُ ﻣﻦ ْ َ َ ُ‬ ‫ﻓﺎﻋﻠﻮن ﳌﺎ َ‬ ‫َ ْ َ ُ‬
‫ﺗﺸﺎؤون ِإﻻﱠ َأن َ َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻳﺸﺎء اﷲﱠُ‬ ‫وﻣﺎ َ َ ُ َ‬ ‫ﻣﻨﻜﻢ َأن َ ْ َ َ‬
‫ﻳﺴﺘﻘﻴﻢ َ َ‬ ‫ﺗﻌﺎﱃ‪َ ﴿ :‬ﳌﻦ َﺷﺎء ُ ْ‬ ‫ﻛﲈ َ َ‬
‫ﻗﺎل َ َ َ‬ ‫وﻗﺪرﲥﻢ َ ِ َ َ َ ُ ْ‬
‫وإرادﲥﻢ؛ َ َ‬ ‫ﺧﺎﻟﻘﻬﻢ َ ُ ْ َ َ ُ ْ‬
‫َواﷲُ َ ُ ُ ْ‬
‫رب ْ َ َِ َ‬
‫اﻟﻌﺎﳌﲔ ﴾‪.‬‬ ‫َ ﱡ‬
‫وﻳﻐﻠﻮ ِﻓﻴﻬﺎ َ ِ‬ ‫ﻫﺬه ُ ِ‬
‫ﳎﻮسَ ِ ِ‬ ‫اﻟﻘﺪ ِ ِ ِ‬ ‫ﻣﻦ ْ َ َ ِ‬ ‫ِ‬ ‫ِ ِ‬
‫ﻣﻦ‬
‫ﻗﻮم ْ‬ ‫اﻷﻣﺔ‪ٌ َ ُ ْ َ َ ،‬‬ ‫ﱠ‬ ‫ﱠﺒﻲ َ ُ ِ َ‬ ‫ﺳﲈﻫﻢ اﻟﻨ ِ ﱡ‬ ‫رﻳﺔ ﱠ َ‬
‫اﻟﺬﻳﻦ َ ﱠ ُ ُ‬ ‫ﻳﻜﺬب ِ َﲠﺎ َ ﱠ ُ‬
‫ﻋﺎﻣﺔ ْ َ َ ﱠ‬ ‫اﻟﻘﺪر ُ َ ﱢ ُ‬ ‫وﻫﺬه اﻟﻘﺴﻢ َ‬ ‫َ َ‬
‫ِ‬ ‫أﻓﻌﺎل اﷲِ َ َ ِ ِ‬
‫ﻋﻦ َ ْ َ ِ‬ ‫ِ‬
‫واﺧﺘﻴﺎره‪َ ُ ِ ُ َ ،‬‬ ‫أﻫﻞ ْ ِ‬
‫وﻣﺼﺎﳊﻬﺎ‪.‬‬ ‫وأﺣﻜﺎﻣﻪ ُ ْ َ َ‬
‫ﺣﻜﻤﻬﺎ َ َ َ َ َ‬ ‫َ ْ‬ ‫وﳜﺮﺟﻮن َ ْ‬ ‫اﻟﻌﺒﺪ ُ ْ َ َ ُ‬
‫ﻗﺪرﺗﻪ َ ْ َ َ ُ‬ ‫ﺳﻠﺒﻮا ْ َ ْ َ‬
‫ﺣﺘﻰ َ َ ُ‬ ‫َْ ِ َ‬
‫اﻹﺛﺒﺎت‪ َ ،‬ﱠ‬
‫َ ْ ٌ‬
‫ﻓﺼﻞ‬
‫وﻋﻤﻞ ْ َ ْ ِ‬ ‫اﻟﻘﻠﺐ ﱢ ِ‬ ‫اﻟﺪﻳﻦ َ ِ َ َ‬ ‫أﻫﻞ اﻟﺴﻨ ِﱠﺔ ْ َ ِ‬ ‫وﻣﻦ ُ ُ ِ‬ ‫ِ‬
‫اﻟﻘﻠﺐ‬ ‫ﻗﻮل ْ َ ْ ِ َ َ‬
‫واﻟﻠﺴﺎن‪ُ َ َ َ ،‬‬ ‫وﻋﻤﻞ‪ٌ ْ َ ،‬‬
‫ﻗﻮل َ َ َ ٌ‬ ‫واﻹﻳﲈن َ ْ ٌ‬ ‫أن ﱢ َ‬ ‫واﳉﲈﻋﺔ َ ﱠ‬
‫أﺻﻮل َ ْ ِ ﱡ َ َ َ‬ ‫َ ْ‬
‫ﺑﺎﻟﻄﺎﻋﺔ‪ ،‬وﻳﻨ ُْﻘﺺ ِ َْ ِ ِ‬
‫ِ‬ ‫اﻹﻳﲈن َ ِ ُ‬ ‫ﱢ ِ‬
‫واﻟﻠﺴﺎن َ ْ َ َ ِ ِ‬
‫ﺑﺎﳌﻌﺼﻴﺔ‪.‬‬
‫ْ َ‬ ‫ﻳﺰﻳﺪ ِ ﱠ َ َ َ ُ‬ ‫وأن َ َ‬ ‫واﳉﻮارح‪ َ َ .‬ﱠ‬ ‫َ َ‬
‫اﻷﺧﻮة ِ َ ِ ﱠ ُ‬
‫اﻹﻳﲈﻧﻴﺔ‬ ‫ﺑﻞ ُ ُ ﱠ ُ‬ ‫اﳋﻮارج ؛ َ ِ‬
‫ﻳﻔﻌﻠﻪ ْ َ َ َ ُ‬
‫ﻛﲈ َ ْ َ ُ ُ‬ ‫اﳌﻌﺎﴆ َ ْ َ َ ِ ِ‬
‫واﻟﻜﺒﺎﺋﺮ ؛ َ َ‬
‫ﺑﻤﻄﻠﻖ َْ ِ‬ ‫أﻫﻞ ْ ِ َ ِ‬
‫اﻟﻘﺒﻠﺔ ِ ُ ْ َ ِ َ‬
‫ﻳﻜﻔﺮون َ ْ َ ْ‬
‫ذﻟﻚ ﻻ ُ َ ﱢ ُ َ‬ ‫ﻣﻊ َ ِ َ‬
‫وﻫﻢ َ َ‬
‫َ ُ ْ‬
‫ﺗﻌﺎﱃ‪ِ َ ﴿ :‬‬ ‫ﺑﺎﳌﻌﺮ ِ‬ ‫ﻋﻔﻲ َﻟﻪ ِ ِ ِ‬ ‫ِ‬ ‫ﺛﺎﺑﺘﺔ ﻣﻊ َْ ِ‬
‫وإن‬ ‫ﻗﺎل َ َ َ‬‫وف ﴾ َو َ َ‬ ‫ﻓﺎﺗﺒﺎع ِ َْ ْ ُ‬ ‫ﻣﻦ َأﺧﻴﻪ َ ْ ٌ‬
‫ﳾء َ ﱢ َ ٌ‬ ‫ﻓﻤﻦ ُ َ ُ ْ‬ ‫ﺳﺒﺤﺎﻧﻪ ‪ْ َ َ ﴿ :‬‬ ‫ﻗﺎل ُ ْ َ َ ُ‬‫ﻛﲈ َ َ‬ ‫اﳌﻌﺎﴆ ؛ َ َ‬ ‫َ َِ ٌ َ َ َ‬
‫ﺗﺒﻐﻲ ﱠ ِ‬ ‫اﻟﺘﻲ َ ِ‬
‫اﻷﺧﺮى َ َ ِ ُ ِ‬ ‫ِ‬ ‫ﻣﻦ ُْ ْ ِ ِ َ‬ ‫َ ََِ ِ ِ‬
‫ﺗﻔﻲء‬
‫ﺣﺘﻰ َ َ‬ ‫َ‬ ‫ﻓﻘﺎﺗﻠﻮا ﱠ ْ‬ ‫ﻋﲆ ُ ْ َ‬ ‫ﺑﻐﺖ ِ ْ َ ُ َ‬
‫إﺣﺪاﳘﺎ َ َ‬ ‫َﻬﲈ َ ِ‬
‫ﻓﺈن َ َ ْ‬ ‫اﻗﺘﺘﻠﻮا َ َ ْ ُ‬
‫ﻓﺄﺻﻠﺤﻮا َ ْﺑﻴﻨ ُ َ‬ ‫اﳌﺆﻣﻨﲔ ْ َ َ ُ‬ ‫ﻃﺎﺋﻔﺘﺎن َ‬
‫ِ‬ ‫ُﻮن ِ ْ َ ٌ‬ ‫اﳌﻘﺴﻄﲔ ِ ﱠإﻧﲈ ُْ ْ ِ‬
‫ﳛﺐ ُْ ْ ِ ِ‬ ‫ِ‬ ‫ﺪل َ َ ْ ِ ُ‬
‫وأﻗﺴﻄﻮا ِ ﱠ‬ ‫ﺑﺎﻟﻌ ْ ِ‬ ‫ِ‬ ‫أﻣﺮ اﷲﱠِ َ ِ‬
‫ِ َإﱃ َ ْ ِ‬
‫إﺧﻮة َ َ ْ ُ‬
‫ﻓﺄﺻﻠﺤﻮا‬ ‫اﳌﺆﻣﻨ َ‬ ‫َ َ‬ ‫إن اﷲﱠَ ُ ﱡ‬ ‫َﻬﲈ ِ ْ َ‬ ‫ﻓﺎءت َ َ ْ ُ‬
‫ﻓﺄﺻﻠﺤﻮا َ ْﺑﻴﻨ ُ َ‬ ‫ﻓﺈن َ ْ‬
‫اﻹﻳﲈن ِ ْ ُ ﱢ ِ‬
‫ِ‬ ‫ﻳﺴﻠﺒﻮن َ ْ َ ِ‬
‫ﺗﻘﻮل ُْ ْ َ ِ َ ُ‬
‫اﳌﻌﺘﺰﻟﺔ‪.‬‬ ‫ﻛﲈ َ ُ ُ‬‫َﻠﺪوﻧﻪ ِﰲ اﻟﻨﱠﺎر؛ َ َ‬
‫ﺑﺎﻟﻜﻠﻴﺔ‪َ ،‬وﻻ َ ُﳜ ﱢ ُ َ ُ‬
‫ﱠ‬ ‫اﺳﻢ َ‬ ‫اﻟﻔﺎﺳﻖ َ اﳌﺆﻣﻦ ْ ِ‬ ‫وﻻ َ َ ْ ُ ُ‬ ‫ﺑﲔ َ َ َ ْ ُ ْ‬
‫أﺧﻮﻳﻜﻢ ﴾‪َ .‬‬ ‫ََْ‬
‫اﺳﻢ ِ ِ‬ ‫ﻣﺆﻣﻨ ٍَﺔ﴾ َ َ ْ‬‫رﻗﺒﺔ ْ ِ‬
‫ٍ‬ ‫اﺳﻢ اﻹﻳﲈن؛ َﻛﲈ ِﰲ َ ِ ِ‬ ‫ﺑﻞ ِ ْ َ ِ‬
‫ﻳﺪﺧﻞ ِﰲ ْ ِ َ‬
‫اﻹﻳﲈن‬ ‫وﻗﺪ ﻻَ َ ْ ُ ُ‬ ‫ﺗﻌﺎﱃ‪ُ ِ ْ َ َ ﴿ :‬‬
‫ﻓﺘﺤﺮﻳﺮ َ َ َ ﱡ‬ ‫ﻗﻮﻟﻪ َ َ َ‬‫ْ‬ ‫َ‬ ‫ﻳﺪﺧﻞ ِﰲ ْ ِ َ‬ ‫اﻟﻔﺎﺳﻖ ُ َ ْ ُ ُ‬ ‫َ‬
‫وإذا ُ ِ َ ْ‬ ‫ذﻛﺮ اﷲﱠُ َو ِ َ ْ‬ ‫اﻟﺬﻳﻦ ِ َ ِ‬ ‫اﳌﺆﻣﻨ َ ِ‬
‫ﺗﻌﺎﱃ‪ ِ ﴿ :‬ﱠإﻧﲈ ُْ ْ ِ‬ ‫اﳌﻄﻠﻖ؛ َﻛﲈ ِﰲ َ ِ ِ‬
‫زادﲥﻢ‬
‫آﻳﺎﺗﻪ َ َ ْ ُ ْ‬ ‫ﺗﻠﻴﺖ َ َ ْ ِ ْ‬
‫ﻋﻠﻴﻬﻢ َ ُ ُ‬ ‫ﻗﻠﻮﲠﻢ َ ِ َ‬
‫ﺟﻠﺖ ُ ُ ُ ُ ْ‬ ‫إذا ُ َ‬ ‫ُﻮن ﱠ َ‬ ‫َ‬ ‫ﻗﻮﻟﻪ َ َ َ‬ ‫ْ‬ ‫ُْ ْ َ ِ َ‬
‫‪40‬‬

‫ﺣﲔ َ ْ ِ ُ‬
‫ﻳﴪق‬ ‫اﻟﺴﺎرق ِ َ‬
‫ﻳﴪق ﱠ ِ ُ‬ ‫ﻣﺆﻣﻦ‪َ ،‬وﻻ َ ْ ِ ُ‬‫ِ‬
‫وﻫﻮ ُ ْ ٌ‬ ‫ﻳﺰﲏ َ ُ َ‬ ‫اﻟﺰاﲏ ِ َ‬
‫ﺣﲔ َ ْ ِ‬ ‫ﻳﺰﲏ ﱠ ِ‬ ‫وﻗﻮﻟﻪ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪) :‬ﻻَ َ ْ ِ‬ ‫َِ ً‬
‫إﻳﲈﻧﺎ﴾ َ َ ْ ُ ُ‬
‫ﻳﺮﻓﻊ اﻟﻨﱠﺎس ِ َ ِ ِ‬ ‫ذات َ ٍ‬ ‫ِ‬ ‫اﳋﻤﺮ ِ َ‬ ‫ِ‬
‫ﻓﻴﻬﺎ‬
‫إﻟﻴﻪ َ‬ ‫ُ ْ‬ ‫ﴍف َ ْ َ ُ‬ ‫ﳖﺒﺔ َ َ َ‬ ‫ﻣﺆﻣﻦ‪َ ،‬وﻻَ َﻳﻨ َ ِ ُ‬
‫ْﺘﻬﺐ َ ْ َ ً‬ ‫وﻫﻮ ُ ْ ٌ‬
‫ﻳﴩ ُ َﲠﺎ َ ُ َ‬
‫ﺣﲔ َ ْ َ‬ ‫ﻳﴩب ْ َ ْ َ‬ ‫ﻣﺆﻣﻦ‪َ ،‬وﻻَ َ ْ َ ُ‬ ‫وﻫﻮ ُ ْ ٌ‬
‫َ ُ َ‬
‫ﻓﺎﺳﻖ ٌ ِ َ ِ ِ ِ‬
‫ﺑﺈﻳﲈﻧﻪ ِ ِ َ ِ‬ ‫اﻹﻳﲈن‪ِ ،‬أو َ ْ ِ‬ ‫ﻣﺆﻣﻦ َ ِ‬ ‫ِ‬ ‫ِ‬ ‫أﺑﺼﺎرﻫﻢ ِ َ‬
‫ﺑﻜﺒﲑﺗﻪ‪َ َ ،‬‬
‫ﻓﻼ‬ ‫َ‬ ‫ﻣﺆﻣﻦ ٌ ِ ِ َ‬ ‫ْ ُ‬ ‫ﻧﺎﻗﺺ ُ ِ َ‬ ‫ﻣﺆﻣﻦ(‪َ ُ ُ َ َ .‬‬
‫وﻳﻘﻮﻟﻮن‪:‬ﻫﻮ ُ َ ُ ْ ٌ‬ ‫وﻫﻮ ُ ْ ٌ‬ ‫ﺣﲔ َﻳﻨ َ ِ ُ َ‬
‫ْﺘﻬﺒﻬﺎ َ ُ َ‬ ‫َْ َ َ ُ ْ‬
‫ْ ِ‬
‫اﻻﺳﻢ‪.‬‬ ‫ﻣﻄﻠﻖَ َ‬ ‫وﻻ َ ُ ْ َ‬
‫ﻳﺴﻠﺐ ُ ُ ْ‬ ‫اﳌﻄﻠﻖ َ ْ َ‪َ ،‬‬
‫ﻌﻄﻰ ْ َاﻻﺳﻢ ْ َ ُْ‬
‫ُﻳ‬
‫َ ْ ٌ‬
‫ﻓﺼﻞ‬
‫ِ‬ ‫ﻗﻠﻮﲠﻢ َ ْ ِ ِ‬ ‫أﻫﻞ اﻟﺴﻨ ِﱠﺔ ْ َ ِ‬ ‫وﻣﻦ ُ ُ ِ‬‫ِ‬
‫رﺳﻮل اﷲِ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪َ َ ،‬‬
‫ﻛﲈ‬ ‫ﻷﺻﺤﺎب َ ُ‬ ‫وأﻟﺴﻨ ِ ْ‬
‫َﺘﻬﻢ َ ْ َ ِ‬ ‫ﺳﻼﻣﺔ ُ ُ ِ ِ ْ َ‬ ‫أﺻﻮل َ ْ ِ ﱡ َ َ َ‬
‫واﳉﲈﻋﺔ َ َ َ ُ‬ ‫َ ْ‬
‫اﻏﻔﺮ َﻟﻨَﺎ ِ ْ ِ ِ‬
‫ِ‬ ‫ِ ِ‬ ‫واﻟﺬﻳﻦ ُ ِ‬ ‫ِ‬ ‫ﻗﻮﻟــــ ِِﻪ َ َ َ‬ ‫ِ‬
‫اﻟﺬﻳﻦ َ َ ُ َ‬
‫ﺳﺒﻘﻮﻧﺎ‬ ‫وﻹﺧﻮاﻧﻨَﺎ ﱠ َ‬
‫َ‬ ‫رﺑﻨَﺎ ْ ْ َ‬ ‫ﺑﻌﺪﻫﻢ َ ُ ُ َ‬
‫ﻳﻘﻮﻟﻮن َ ﱠ‬ ‫ﺟﺎؤو ﻣﻦ َ ْ ْ‬ ‫ﺗﻌﺎﱃ‪ َ ﴿ :‬ﱠ َ َ‬ ‫وﺻﻔﻬﻢ اﷲُ ِﺑﻪ ِﰲ َ ْ‬
‫َ َ َُ ُ‬
‫وﻃﺎﻋﺔ اﻟﻨ ِﱠﺒﻲ ِﰲ َ ِ ِ‬ ‫ِ‬ ‫َﺎﻏﻼ ﱢ ﱠ ِ‬
‫ﻟﻠﺬﻳﻦ َآﻣﻨ َُﻮا رﺑ َﻨ ﱠَﺎ ِ ﱠ‬ ‫ﻗﻠﻮﺑﻨ ِ ِ‬
‫ﲡﻌﻞ ْ ﰲِ ُ ُ‬ ‫ِ ِ ِ‬
‫ﻗﻮﻟﻪ ﺻﲆ اﷲ ﻋﻠﻴﻪ‬ ‫ْ‬ ‫رﺣﻴﻢ ﴾ َ َ َ َ ﱢ‬ ‫رؤوف ٌ ﱠ ٌ‬ ‫إﻧﻚ َ َ ُ‬ ‫وﻻ َ ْ َ‬ ‫ﺑﺎﻹﻳﲈن َ‬
‫َ‬
‫ﺑﻠﻎ ﱠ ِ ِ‬ ‫ﻣﺜﻞ ُ ٍ‬ ‫أﺣﺪﻛﻢ ُ َ ْ ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫وﺳﻠﻢ‪) :‬ﻻَ َﺗﺴﺒﻮا َأﺻﺤﺎ ِﰊ َ ﱠ ِ‬
‫ﻣﺪ َ َ ْ‬
‫أﺣﺪﻫﻢ َوﻻ‬ ‫ذﻫﺒﺎ َﻣﺎ َ َ َ ُ‬‫أﺣﺪ َ َ ً‬ ‫أﻧﻔﻖَ َ ْ َ ُ‬ ‫ﻓﻮاﻟﺬي َ ْﻧﻔﴘ ِ َﺑﻴﺪهﻟﻮ َ ْأن َ ﱠ َ َ َ ْ‬ ‫َ‬ ‫ُ ﱡ ْ َ‬
‫ِ‬ ‫ِِ‬ ‫اﻟﻜﺘﺎب واﻟﺴﻨ ُﱠﺔ ِ ْ َ ِ‬ ‫ِ ِ‬ ‫ِ‬
‫وﻣﺮاﺗ ِ ِ ْ‬
‫ﺒﻬﻢ‪.‬‬ ‫ﻣﻦ َ َ ِ ْ‬
‫ﻓﻀﺎﺋﻠﻬﻢ َ َ َ‬ ‫واﻹﲨﺎع ْ‬
‫ُ‬ ‫ﺟﺎء ِﺑﻪ ْ َ ُ َ ﱠ َ‬ ‫ﻧﺼﻴﻔﻪ(‪َ ُ َ ْ َ َ .‬‬
‫وﻳﻘﺒﻠﻮن َﻣﺎ َ َ‬ ‫َ َُ‬
‫وﻗﺎﺗﻞ‪ َ ُ َ .‬ﱢ ُ َ‬
‫ﺑﻌﺪ َ َ َ َ‬ ‫ﻋﲆ َﻣﻦ َ ْ ِ‬ ‫اﳊﺪﻳﺒﻴﺔ ِ َـ ِ َ َ‬ ‫ﻗﺒﻞْ ِ ْ َ ْ‬ ‫وﻳﻔﻀﻠﻮن ُﻣﻦَ أﻧﻔﻖ َ َْ َ ِ‬
‫وﻳﻘﺪﻣﻮن‬ ‫أﻧﻔﻖَ َ ْ‬
‫ﻣﻦ َ ْ ُ‬ ‫وﻗﺎﺗﻞَ َ َ َ ْ‬ ‫ﺻﻠﺢ ُ ْ ُ َ ْ‬ ‫وﻫﻮ ُ َ ُ ْ‬ ‫اﻟﻔﺘﺢ ِـ َ‬ ‫ﻣﻦ ْ َ‬ ‫َ ْ‬ ‫ََُ ﱢ‬
‫ﺛﻼث ِ َ ٍ‬ ‫اﻷﻧﺼﺎر‪ِ ْ .‬‬
‫ﻋﴩـ‪ُ َ ْ ) :‬‬
‫اﻋﻤﻠﻮا َﻣﺎ‬ ‫وﺑﻀﻌﺔ َ َ َ‬ ‫ﻣﺎﺋﺔ َ ِ ْ َ َ‬ ‫وﻛﺎﻧﻮا َ َ‬ ‫ﺑﺪر ـ َ َ ُ‬‫ﻷﻫﻞ َ ْ ٍ‬‫ﻗﺎل َ ْ ِ‬ ‫ﺑﺄن اﷲَ َ َ‬ ‫ُﻮن ِ َ ﱠ‬
‫وﻳﺆﻣﻨ َ‬ ‫ﻋﲆ َ ْ َ ِ َ ُ‬ ‫ُْ َ ِ ِ َ‬
‫اﳌﻬﺎﺟﺮﻳﻦ َ َ‬
‫اﻟﺸﺠﺮة؛ َﻛﲈ َ ْ ِ‬ ‫ِ‬ ‫ِ ُْ‬
‫ﱠﺒﻲ ﺻﲆ اﷲ ﻋﻠﻴﻪ‬ ‫أﺧﱪ ِﺑﻪ اﻟﻨ ِ ﱡ‬
‫ﲢﺖ ﱠ َ َ َ َ َ‬ ‫ﺑﺎﻳﻊ َ ْ َ‬
‫أﺣﺪ َ َ َ‬ ‫ﻳﺪﺧﻞ اﻟﻨ َﱠﺎر َ َ ٌ‬ ‫وﺑﺄﻧﻪ ﻻَ َ ْ ُ ُ‬‫ﻟﻜﻢ(‪ َ ِ َ .‬ﱠ ُ‬ ‫ﻏﻔﺮت َ ُ ْ‬
‫ﻓﻘﺪ َ َ ْ ُ‬ ‫ﺷﺌﺘﻢ‪ْ َ َ .‬‬
‫اﳌﻬﺎﺟﺮﻳﻦ َ ِ ِ‬ ‫واﻟﺴﺎﺑﻘﻮن َ ُ َ ِ‬ ‫وأرﺑﻊ ِ َ‬ ‫أﻛﺜﺮ ِﻣﻦ َ ْ ٍ‬
‫اﺗﺒﻌﻮﻫﻢ‬ ‫واﻷﻧﺼﺎر َ ﱠ َ‬
‫واﻟﺬﻳﻦ ﱠ َ ُ ُ‬ ‫َ‬ ‫ﻣﻦ ُ َ ِ ِ َ َ‬ ‫اﻷوﻟﻮن َ‬ ‫ﻣﺎﺋﺔ ‪ َ ﴿ .‬ﱠ ِ ُ َ ﱠ‬ ‫أﻟﻒ َ َ ْ َ ِ‬ ‫وﻛﺎﻧﻮا َ ْ َ َ ْ‬
‫وﺳﻠﻢ ‪ُ َ َ ،‬‬
‫ذﻟﻚ َ ْ ُ‬
‫اﻟﻔﻮز‬ ‫أﺑﺪا َ ِ َ‬
‫ﻓﻴﻬﺎ َ َ ً‬ ‫اﻷﳖﺎر َ ِ ِ ِ‬
‫ﺧﺎﻟﺪﻳﻦ َ‬
‫َ‬ ‫ﲢﺘﻬﺎ َ ْ َ ُ‬
‫ﲡﺮي َ ْ َ َ‬
‫وأﻋﺪ َﳍﻢ ﺟﻨ ٍ‬
‫ﱠﺎت َ ْ ِ‬ ‫ورﺿﻮا َﻋﻨ ُْﻪ َ َ َ ﱠ ُ ْ َ‬ ‫ْﻬﻢ َ َ ُ‬
‫رﴈ اﷲﱠُ َﻋﻨ ُ ْ‬
‫ٍ ِ‬
‫ﺑﺈﺣﺴﺎن ﱠ َ‬ ‫ِِ ْ َ‬
‫رﺳﻮل اﷲِ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪ِ َ ْ َ ،‬‬
‫ﻛﺎﻟﻌﴩة‪َ :‬أﺑﻮ َ ْ ٍ‬ ‫ﳌﻦ َ ِ َ‬
‫ﺷـــﻬﺪ َ ُﻟﻪ َ ُ ُ‬ ‫وﻳﺸﻬﺪون ِ ْ ِ ِ‬ ‫ِ‬
‫ﺑﻜﺮ‬ ‫َ َ‬ ‫ﺑﺎﳉَﻨﱠﺔ َ ْ‬ ‫اﻟﻌﻈﻴﻢ )اﻷﻧﻔﺎل‪َ ُ َ ْ َ َ ﴾ (١٠٠:‬‬ ‫َ ُ‬
‫اﻟﺮﲪﻦ ﺑﻦ َ ٍ‬ ‫و ُﻋﻤﺮ و ُ ْ ُ ِ‬
‫ﺑﻦ َ ﱠ ِ‬
‫اﳉﺮاح َو‬ ‫ﻋﻮف َو َأﺑﻮ ُ َ ْ َ‬
‫ﻋﺒﻴﺪ َة ْ ُ‬ ‫ﻋﺒﺪ ﱠ ْ ِ ْ ُ ْ‬ ‫ﺳﻌﻴﺪ َو َ ْ ُ‬
‫ﺳﻌﺪ َو َ ٌ‬
‫اﻟﺰﺑﲑ َو َ ْ ٌ‬
‫ﻃﻠﺤﺔ َو ﱡ َ ْ ُ‬‫ﻋﲇ َو َ ْ َ ُ‬‫ﻋﺜﲈن َو َ ٌ‬ ‫َ َُ َ‬
‫ِ‬
‫اﻟﺼﺤﺎﺑﺔ ِ ْ ُ‬ ‫ﺷﲈس‪ِ ِ َ ،‬‬ ‫ﺑﻦ ِ ْ ِ‬ ‫أﲨﻌﲔ َ ِ ِ‬ ‫اﻷﻣﺔ ِ ْ ُ‬ ‫ﻫﺬه ُ ِ‬ ‫أﻣﲔ ِ ِ‬
‫رﺿﻮان‬ ‫ﻣﻦ ﱠ َ َ‬ ‫وﻏﲑﻫﻢ ﱢ َ‬ ‫ﺑﻦ َ ﱠ ٍ َ ْ‬ ‫ﻗﻴﺲ ِ‬ ‫وﺛﺎﺑﺖ ْ ِ‬ ‫ﻋﻠﻴﻬﻢ َ ْ َ َ َ‬ ‫رﺿﻮان اﷲﱠِ َ َ ْ ِ ْ‬ ‫ﱠ‬ ‫ﻫﻮ َ ُ‬ ‫ُ َ‬
‫رﴈ اﷲُ َﻋﻨْﻪ َ ِ ِ ِ‬ ‫ﺑﻦ َ ِأﰊ َ ِ ٍ ِ‬ ‫أﻣﲑ اﳌُْ ْ ِ ِ َ ِ‬ ‫ﻋﻦ َ ِ ِ‬ ‫ﺗﻮاﺗﺮ ِ ِﺑﻪ اﻟﻨ ْ ُ‬ ‫أﲨﻌﲔ‪ ِ ُ َ .‬ﱡ َ‬
‫ﻣﻦ َ ﱠ‬
‫أن‬ ‫وﻏﲑه ْ‬ ‫ُ َ ْ‬ ‫ﻃﺎﻟﺐ َ َ‬ ‫ﻋﲇ ْ ِ‬
‫ﺆﻣﻨﲔ َ ﱢ‬ ‫ﱠﻘﻞ َ ْ‬ ‫وﻳﻘﺮون ِ َﺑﲈ َ َ َ َ‬ ‫ﻋﻠﻴﻬﻢ َ ْ َ َ‬ ‫اﷲﱠِ َ َ ْ ِ ْ‬
‫دﻟﺖ َ َ ِ‬ ‫وﻳﺮﺑﻌﻮن ِ ِ ِ‬ ‫وﻳﺜﻠﺜﻮن ِ ُ ْ َ َ‬ ‫ﻧﺒﻴﻬـَﺎ ‪ُ َ :‬أﺑﻮ َ ْ ٍ‬ ‫ﻫﺬه ُ ِ‬ ‫َﺧﲑ ِ ِ‬
‫ﻛﲈ َ ﱠ ْ ْ‬
‫ﻋﻠﻴﻪ‬ ‫ْﻬﻢ؛ َ َ‬ ‫رﴈ اﷲُ َﻋﻨ ُ ْ‬ ‫ﺑﻌﲇ َ َ‬ ‫ﺑﻌﺜﲈن‪ َ ُ َ ،‬ﱢ ُ َ َ ﱟ‬ ‫ﻋﻤﺮ‪ َ ُ َ .‬ﱢ ُ َ‬ ‫ﺛﻢ ُ َ ُ‬ ‫ﺑﻜﺮ‪ ُ ،‬ﱠ‬ ‫ﺑﻌﺪ َ ِ ﱢ‬
‫اﻷﻣﺔ َ ْ َ‬ ‫ﱠ‬ ‫َْ َ‬
‫اﺧﺘﻠﻔﻮا ِﰲ ُ ْ َ َ‬ ‫ﻛﺎﻧﻮا َ ِ‬ ‫اﻟﺴﻨ ِﱠﺔ َ ُ‬ ‫ﺑﻌﺾ َ ْ ِ‬ ‫ﻣﻊ َ ﱠ‬ ‫ﻋﺜﲈن ِﰲ ْ ِ‬ ‫ﻋﲆ َ ْ ِ ِ‬
‫ﻋﺜﲈن‬ ‫ﻗﺪ ْ َ َ ُ‬ ‫أﻫﻞ ﱡ‬ ‫أن َ ْ َ‬ ‫اﻟﺒﻴﻌﺔ‪َ َ .‬‬ ‫َْ َ‬ ‫ﺗﻘﺪﻳﻢ ُ ْ َ ُ‬ ‫أﲨﻊ ﱠ َ َ ُ‬
‫اﻟﺼﺤﺎﺑﺔ َ َ‬ ‫وﻛﲈ َ ْ َ َ‬‫ﺛﺎر‪َ َ َ ،‬‬ ‫اﻵ َ ُ‬
‫وﺳﻜﺘﻮا‪ْ َ ،‬أو‬
‫ﻋﺜﲈن‪ُ َ َ َ :‬‬ ‫ﻗﻮم ُ ْ َ َ‬‫ﻓﻘﺪم َ ْ ٌ‬ ‫وﻋﻤﺮ ـ َ ﱡأﳞُ َﲈ َ ْ َ ُ‬
‫أﻓﻀﻞ؟ َ َ ﱠ َ‬ ‫ﺑﻜﺮ َ ُ َ َ‬ ‫ﻋﲆ َ ْ ِ ِ‬
‫ﺗﻘﺪﻳﻢ َ ِأﰊ َ ْ ٍ‬ ‫اﺗﻔﺎﻗﻬﻢ َ َ‬ ‫ِ‬
‫ﺑﻌﺪ ﱢ َ ِ ْ‬ ‫ْﻬﲈ ـ َ ْ َ‬ ‫رﴈ اﷲُ َﻋﻨ ُ َ‬ ‫وﻋﲇ َ َ َ‬
‫ِ‬
‫َ َ ﱟ‬
‫ﻋﲇ‪ْ ِ َ .‬‬ ‫ﻋﺜﲈن‪ِ ُ ،‬‬ ‫ﻋﲆ َ ْ ِ ِ‬
‫اﻟﺴﻨ ِﱠﺔ َ َ‬ ‫ﺗﻮﻗﻔﻮا‪ِ ِ َ .‬‬ ‫ِ‬ ‫ِ‬
‫وإن َ َ ْ‬
‫ﻛﺎﻧﺖ‬ ‫ﺛﻢ َ ﱟ‬‫ﺗﻘﺪﻳﻢ ُ ْ َ َ ﱠ‬ ‫أﻫﻞ ﱡ‬‫أﻣﺮ َ ْ ِ‬
‫اﺳﺘﻘﺮ َ ْ ُ‬
‫ﻟﻜﻦ ْ َ َ ﱠ‬ ‫وﻗﻮم َ َ ﱠ ُ‬
‫ﻗﻮم َﻋﻠﻴﺎ‪ٌ ْ َ َ ،‬‬
‫وﻗﺪم َ ْ ٌ‬ ‫رﺑﻌﻮا ِ َ ﱟ‬
‫ﺑﻌﲇ‪ َ َ ،‬ﱠ‬ ‫َﱠُ‬
‫اﻟﺴﻨ ِﱠﺔ‪ِ ِ َ .‬‬
‫ﻟﻜﻦ‬ ‫أﻫﻞ ﱡ‬ ‫ﻓﻴﻬﺎ ِﻋﻨ َْﺪ ُ ْ ُ ِ‬
‫ﲨﻬﻮر َ ْ ِ‬ ‫ﻳﻀﻠﻞ ُ ُْ َ ِ ِ‬
‫اﳌﺨﺎﻟﻒ ُ َ‬
‫اﻷﺻﻮل ِ ﱠ ِ‬
‫اﻟﺘﻲ ُ َ ﱠ‬ ‫ِ‬
‫ﻟﻴﺴﺖ ْﻣﻦ َ ُ ُ‬
‫ﻋﺜﲈن َ َ ِ‬
‫وﻋﲇ ﱟـ َ ْ َ‬ ‫ﻣﺴ َ‬
‫ﺄﻟﺔ َ ُ ُ ْ َ َ‬
‫ِ‬
‫ﻫﺬه َْ ْ َ َ ُ‬
‫اﳌﺴﺄﻟﺔ ـ َ ْ‬ ‫َ‬
‫‪41‬‬

‫رﺳﻮل اﷲِ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪َُ :‬أﺑﻮ‬‫ِ‬ ‫أن ْ َ ِ َ َ‬
‫ُﻮن َ ﱠ‬ ‫وذﻟﻚ َأﳖﻢ ْ ِ‬
‫ﻳﺆﻣﻨ َ‬ ‫ِ‬ ‫ﻣﺴﺄﻟﺔ ْ ِ َ َ ِ‬
‫ﻓﻴﻬﺎ‪ُ َ َ ْ َ :‬‬ ‫اﻟﺘﻲ َ ﱠ ُ ِ‬ ‫ِ‬
‫ﺑﻌﺪ َ ُ‬
‫اﳋﻠﻴﻔﺔ َ ْ َ‬ ‫اﳋﻼﻓﺔ‪ َ َ َ ،‬ﱠ ُ ْ ُ‬ ‫ﻳﻀﻠﻞ َ‬ ‫ﱠ ُ‬
‫ِ‬ ‫ﺧﻼﻓﺔ َ ٍ ِ‬
‫ِ ِ‬ ‫ﻋﺜﲈن‪ِ ُ ،‬‬
‫ﻓﻬﻮ ﺿﺎل‪.‬‬ ‫ﻫﺆﻻء؛ َ ُ َ‬ ‫ﻣﻦ َ ُ‬‫أﺣﺪ ْ‬ ‫ﻃﻌﻦ ِﰲ َ َ َ‬ ‫وﻣﻦ َ َ َ‬
‫ﻋﲇ‪ْ َ َ .‬‬‫ﺛﻢ َ ﱞ‬‫ﺛﻢ ُ ْ َ ُ ﱠ‬ ‫وﻋﻤﺮ‪ ُ ،‬ﱠ‬ ‫َ ٍْ‬
‫ﺑﻜﺮ‪ُ َ ُ َ ،‬‬
‫وﺻﻴﺔ ر ِ‬‫ِ ِ‬ ‫وﻳﺘﻮﻟﻮﳖﻢ‪ِ َ ُ َ َ ،‬‬ ‫ِ‬ ‫وﳛﺒﻮن َ َ ِ‬ ‫ِ‬
‫ﺳﻮل اﷲِ ﺻﲆ اﷲ‬ ‫وﳛﻔﻈﻮن ِ ْ‬
‫ﻓﻴﻬﻢ َ ﱠ َ ُ‬ ‫رﺳﻮل اﷲِ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪ َ َ َ َ ،‬ﱠ ْ َ ُ ْ َ ْ‬ ‫أﻫﻞ َ ْﺑﻴﺖ َ ُ‬ ‫َ ُ ﱡ َ ْ‬
‫ﻟﻠﻌﺒﺎس َﻋﻤﻪ ـ َ ِ‬ ‫وﻗﺎل َ ً ِ‬ ‫أذﻛﺮﻛﻢ اﷲَ ِﰲ َ ِ ِ‬ ‫ﻳﻮم َ ِ ِ‬
‫وﻗﺪ ْ َ َ‬
‫اﺷﺘﻜﻰ‬ ‫أﻳﻀﺎ ْ َ ﱠ ِ ﱢ َ‬ ‫أﻫﻞ َ ْﺑﻴﺘﻲ(‪ْ َ َ َ .‬‬ ‫ْ‬ ‫ﺧﻢ‪ َ ُ ) :‬ﱢ ُ ُ ُ‬
‫ﻏﺪﻳﺮ ُ ﱟ‬ ‫ﻗﺎل َ ْ َ‬‫ﺣﻴﺚ َ َ‬‫ﻋﻠﻴﻪ وﺳﻠﻢ ‪ُ ْ َ :‬‬
‫ﳛﺒﻮﻛﻢ؛ ﷲِ ِ َ ِ‬ ‫ُﻮن ﱠ ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ﻓﻘﺎل‪ ) :‬ﱠ ِ‬ ‫ﳚﻔﻮ َ ِﺑﻨﻲ َ ِ ٍ‬ ‫َِ ِ‬
‫وﻟﻘﺮاﺑﺘﻲ(‪.‬‬
‫َ َ َ‬ ‫ﺣﺘﻰ ُ ﱡ ُ ْ‬ ‫واﻟﺬي َ ْﻧﻔﴘ ِ َﺑﻴﺪه؛ ﻻَ ُ ْﻳﺆﻣﻨ َ َ‬ ‫ﻫﺎﺷﻢ ـ َ َ َ َ‬ ‫ﺑﻌﺾ ُ َ ْ ٍ‬
‫ﻗﺮﻳﺶ َ ْ ُ‬ ‫إﻟﻴﻪ َ ﱠ‬
‫أن َ ْ َ‬ ‫ْ‬
‫ﻣﻦ ﻛِﻨ َ َ‬
‫َﺎﻧﺔ ُ َ ْ ً‬
‫ﻗﺮﻳﺸﺎ‪،‬‬ ‫ََ ِ‬
‫واﺻﻄﻔﻰ ْ‬ ‫إﺳﲈﻋﻴﻞ ﻛِﻨ َ َ‬
‫َﺎﻧﺔ‪ْ َ ،‬‬ ‫ﻣﻦ َ ِﺑﻨﻲ ْ َ ِ َ‬ ‫ََ ِ‬
‫واﺻﻄﻔﻰ ْ‬ ‫اﺻﻄﻔﻰ َ ِﺑﻨﻲ ِ ْ َ ِ َ‬
‫إﺳﲈﻋﻴﻞ‪ْ َ ،‬‬ ‫إن اﷲَ ْ َ َ‬ ‫وﻗﺎل‪ ِ ) :‬ﱠ‬
‫َ َ َ‬
‫ﻣﻦ َﺑﻨِﻲ َ ِ ٍ‬
‫ﻫﺎﺷﻢ(‪.‬‬ ‫ََ ِ ِ‬
‫واﺻﻄﻔﺎﲏ ْ‬ ‫ﻗﺮﻳﺶ َ ِﺑﻨﻲ َ ِ ٍ‬
‫ﻫﺎﺷﻢ‪ْ َ ،‬‬ ‫ﻣﻦ ُ َ ْ ٍ‬ ‫ََ ِ‬
‫واﺻﻄﻔﻰ ْ‬ ‫َ ْ‬
‫وﻳﺘﻮﻟﻮن آل ﺑﻴﺘﻪ وﻻ ﺳﻴﲈ ﺳﻴﺪة ﻧﺴﺎء اﻟﻌﺎﳌﲔ وأﻫﻞ اﳉﻨﺔ ﺑﻀﻌﺘﻪ ﻓﺎﻃﻤﺔ اﻟﺰﻫﺮاء اﻟﺒﺘﻮل واﺑﻨﻴﻬﺎ ﺳﻴﺪا ﺷﺒﺎب‬ ‫ََََﱠْ َ‬
‫ِ‬ ‫ِ‬
‫رﺳﻮل اﷲِ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ُ ﱠ َ‬
‫أﻣﻬﺎت‬ ‫وﻳﺘﻮﻟﻮن َ ْ َ َ‬
‫أزواج َ ُ‬ ‫اﻟﺪﻧﻴﺎ واﳉﻨﺔ اﻹﻣﺎﻣﲔ اﳊﺴﻦ واﳊﺴﲔ وﺑﻨﺎﲥﺎ َ َ َ َ ﱠ ْ َ‬
‫أﻛﺜﺮ َ َ ِ ِ‬ ‫اﻵﺧﺮة‪ُ :‬ﺧﺼﻮﺻﺎ َ ِ َ ِ‬ ‫ُﻮن َﺑﺄﳖﻦ َ ْأزواﺟﻪ ِﰲ ِ ِ‬ ‫اﳌﺆﻣﻨﲔ‪ِ ،‬‬ ‫ِِ‬
‫آﻣﻦ‬
‫ﻣﻦ َ َ‬ ‫أوﻻده‪ َ َ ،‬ﱠ َ‬
‫وأول َ ْ‬ ‫رﴈ اﷲُ َﻋﻨ َْﻬﺎ ُ ﱠأم َ ْ َ ِ ْ‬
‫ﺧﺪﳚﺔ َ َ‬
‫َ‬ ‫ُ ً‬ ‫َ‬ ‫وﻳ ْﺆﻣﻨ َ َ ﱠ ُ ﱠ َ ُ ُ‬ ‫ُْ ْ َ َ ُ‬
‫اﻟﺘﻲ َ َ ِ‬ ‫رﴈ اﷲُ َﻋﻨْﻬﺎ‪ ،‬ﱠ ِ‬ ‫ﱢ ِ ِ‬ ‫ْﺰﻟﺔ ْ َ ِ َ ُ‬
‫وﻛﺎن َ َﳍﺎ ِﻣﻨ ُْﻪ َْاﳌﻨ ِ َ ُ‬ ‫ﻋﲆ َ ْ ِ‬ ‫ِ‬
‫ﻓﻴﻬﺎ‬
‫ﻗﺎل َ‬ ‫َ‬ ‫اﻟﺼﺪﻳﻖ َ َ‬ ‫واﻟﺼﺪﻳﻘﺔ ﺑِﻨ َْﺖ ﱢ‬
‫اﻟﻌﺎﻟﻴﺔ‪ َ .‬ﱢ ﱢ َ َ‬ ‫أﻣﺮه‪َ َ َ ،‬‬ ‫ِﺑﻪ َ َ َ َ َ ُ‬
‫وﻋﺎﺿﺪه َ َ‬
‫ﻋﲆ َ ِ ِ‬ ‫ﻛﻔﻀﻞ ﱠ ِ ِ‬ ‫ﻋﲆ اﻟﻨ ِ‬ ‫ﻓﻀﻞ َ ِ َ َ‬ ‫ﱠﺒﻲ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪ ِ َ ...) :‬ﱠ‬
‫ﺳﺎﺋﺮ ﱠ َ ِ‬
‫اﻟﻄﻌﺎم( ورد ﰱ ‪٨٤‬‬ ‫اﻟﺜﺮﻳﺪ َ َ‬ ‫ﱢﺴﺎء َ َ ْ ِ‬
‫َ‬ ‫ﻋﺎﺋﺸﺔ َ َ‬ ‫وإن َ ْ َ‬ ‫اﻟﻨ ِ ﱡ‬
‫ﻛﺘﺎب اﻧﻈﺮ )ﳎﻤﻊ اﻷﺣﺎدﻳﺚ( ﺑﲈ ﻓﻴﻬﻢ اﻟﺒﺨﺎري وﻣﺴﻠﻢ ‪.‬أﻧﺒﺄﻧﺎ اﳊﺎﻓﻆ ﻋﺒﺪ اﷲ ﺑﻦ اﻟﺼﺪﻳﻖ ﺑﺴﻨﺪه ﻟﻠﺒﺨﺎري‬
‫ِ‬ ‫ِ‬ ‫ﻋﻦ َ ْ ِ‬ ‫ﺟﻌﻔﺮ ﱠ َ ِ‬
‫رﴈ‬‫ﻣﻮﺳﻰ َ َ‬ ‫ﻋﻦ َ ِأﰊ ُ َ‬ ‫ﻣﺮة ْ َ ْ َ ﱢ‬
‫اﳍﻤﺪاﲏ َ ْ‬ ‫ﻋﻦ ُ ﱠ َ‬‫ﻣﺮة َ ْ‬ ‫ﻋﻤﺮو ْ ِ‬
‫ﺑﻦ ُ ﱠ َ‬ ‫ﻋﻦ ُ ْ َ َ‬
‫ﺷﻌﺒﺔ َ ْ‬ ‫وﻛﻴﻊ َ ْ‬
‫ﺣﺪﺛﻨَﺎ َ ٌ‬ ‫ﺑﻦ َ ْ َ ٍ َ‬
‫ﳛﻴﻰ ْ ُ‬ ‫ﻗﺎل َ ﱠ َ‬
‫ﺣﺪﺛﻨَﺎ َ ْ َ‬
‫ﻳﻜﻤﻞ ِﻣﻦ اﻟﻨ ِ‬
‫ﱢﺴﺎء ِ ﱠإﻻ ِ َ ُ‬ ‫ِ ِ‬ ‫وﺳﻠﻢ َ َ ِ‬ ‫ﺻﲆ اﷲﱠُ َ َ ِ‬
‫آﺳﻴﺔ ْ َ َ ُ‬
‫اﻣﺮأة‬ ‫وﱂ ْ َ ْ ُ ْ ْ َ‬ ‫ﻛﺜﲑ َ َ‬
‫اﻟﺮﺟﺎل َ ٌ‬ ‫ﻛﻤﻞ ﻣ ْﻦ ﱢ َ‬ ‫ﻋﻠﻴﻪ َ َ ﱠ َ َ‬ ‫ْ‬ ‫رﺳﻮل اﷲﱠِ َ ﱠ‬‫ﻗﺎل َ ُ ُ‬‫ﻗﺎل َ َ‬ ‫اﷲﱠُ َﻋﻨ ُْﻪ َ َ‬
‫ﻋﲆ َ ِ ِ‬
‫ﺳﺎﺋﺮ ﱠ َ ِ‬
‫اﻟﻄﻌﺎم‪ .‬اﻫـ‬ ‫ﻛﻔﻀﻞ ﱠ ِ ِ‬
‫اﻟﺜﺮﻳﺪ َ َ‬ ‫ﻋﲆ اﻟﻨ ِ‬
‫ﱢﺴﺎء َ َ ْ ِ‬ ‫ﻓﻀﻞ َ ِ َ َ‬
‫ﻋﺎﺋﺸﺔ َ َ‬ ‫وﻣﺮﻳﻢ ﺑِﻨ ُْﺖ ِ ْ َ َ‬
‫ﻋﻤﺮان َ ِ ﱠ‬
‫وإن َ ْ َ‬ ‫ِْ َ ْ َ‬
‫َ‬ ‫ﻓﺮﻋﻮن َ َ ْ َ ُ‬
‫وﻃﺮﻳﻘﺔ اﻟﻨ ِ ِ ِ‬ ‫ِ‬ ‫اﻟﺬﻳﻦ ُ ْ ِ ُ َ‬ ‫ِ ِ ِ‬ ‫وﻳﺘﱪؤون ِﻣﻦ َ ِ َ ِ‬
‫أﻫﻞ‬‫ﻳﺆذون َ ْ َ‬
‫اﻟﺬﻳﻦ ُ ْ ُ َ‬
‫ﱠﻮاﺻﺐ ﱠ َ‬ ‫وﻳﺴﺒﻮﳖﻢ‪َ َ ِ َ َ .‬‬ ‫ﻳﺒﻐﻀﻮن ﱠ َ َ َ‬
‫اﻟﺼﺤﺎﺑﺔ َ َ ُ ﱡ َ ُ ْ‬ ‫اﻟﺮواﻓﺾ ﱠ َ‬ ‫ﻃﺮﻳﻘﺔ ﱠ َ‬ ‫ََََﱠُ َ ْ‬
‫ﻣﺴﺎوﳞﻢ ِﻣﻨ َْﻬﺎ‬
‫اﳌﺮوﻳﺔ ِﰲ َ َ ِ ِ ْ‬
‫اﻵﺛﺎر َْ ْ ِ ﱠ َ‬ ‫وﻳﻘﻮﻟﻮن‪ ِ :‬ﱠ ِ ِ‬
‫إن َﻫﺬه َ َ‬
‫ِ‬
‫اﻟﺼﺤﺎﺑﺔ‪َ ُ ُ َ َ ،‬‬‫ﺑﲔ ﱠ َ َ‬ ‫ﻋﲈ َ َ َ‬
‫ﺷﺠﺮ َ ْ َ‬ ‫ﻋﻤﻞ‪َ ُ ِ ْ ُ َ .‬‬
‫وﻳﻤﺴﻜﻮن َ ﱠ‬ ‫ﺑﻘﻮل َ ْأو َ َ ٍ‬ ‫ْ ِ‬
‫اﻟﺒﻴﺖ ِ َ ْ ٍ‬
‫َْ‬
‫ﻣﻌﺬورون‪ ِ :‬ﱠإﻣﺎ ُ ْ َ ِ ُ َ‬
‫ﻓﻴﻪ َ ْ ُ ُ َ‬ ‫واﻟﺼﺤﻴﺢ ِﻣﻨْﻪ ﻫﻢ ِ ِ‬
‫ِ‬ ‫وﻏﲑ َﻋﻦ ِ ِ‬ ‫ﻗﺪ ِ َ ِ ِ ِ‬ ‫وﻣﻨ َْﻬﺎ َﻣﺎ َ ْ‬ ‫ِ‬
‫ﳎﺘﻬﺪون‬ ‫وﺟﻬﻪ‪ َ ،‬ﱠ ُ ُ ُ ْ‬ ‫وﻧﻘﺺ َ ُ ﱢ َ ْ َ ْ‬ ‫زﻳﺪ ﻓﻴﻪ َ ُ َ‬ ‫ﻛﺬب‪َ َ ،‬‬ ‫ﻫﻮ َ ٌ‬ ‫َﻣﺎ ُ َ‬
‫ﻋﻦ َ َ ِ ِ‬
‫ﻛﺒﺎﺋﺮ‬ ‫ﻣﻌﺼﻮم َ ْ‬
‫ِ‬
‫اﻟﺼﺤﺎﺑﺔ َ ْ ُ ٌ‬
‫ﻣﻦ ﱠ َ َ‬
‫ِ ٍ ِ‬
‫ﻛﻞ َواﺣﺪ َ‬ ‫ذﻟﻚ ﻻَ َ ْ َ ِ ُ َ‬
‫ﻳﻌﺘﻘﺪون َ ﱠ‬
‫أن ُ ﱠ‬ ‫ﻣﻊ َ ِ َ‬‫وﻫﻢ ﱠ َ‬ ‫ﳎﺘﻬﺪون ُ ْ ِ ُ َ‬
‫ﳐﻄﺌﻮن‪ُ َ .‬‬ ‫وإﻣﺎ ُ ْ َ ِ ُ َ‬ ‫ُ ِ ُ َ‬
‫ﻣﺼﻴﺒﻮن‪ ِ َ ،‬ﱠ‬
‫ﻳﺼﺪر‬ ‫ﻳﻮﺟﺐ َ ْ ِ َ َ‬
‫ﻣﻐﻔﺮة َﻣﺎ َ ْ ُ ُ‬ ‫اﻟﺴﻮاﺑﻖ َ ْ َ َ ِ ِ‬
‫واﻟﻔﻀﺎﺋﻞ َﻣﺎ ُ ِ ُ‬ ‫ﻣﻦ ﱠ َ ِ ِ‬ ‫اﻟﺬﻧﻮب ِﰲ ْ َ ِ‬
‫اﳉﻤﻠﺔ‪ُ َ َ .‬‬
‫وﳍﻢ ﱢ َ‬ ‫ُْ‬ ‫ﻋﻠﻴﻬﻢ ﱡ ُ ُ‬ ‫ﳚﻮز َ َ ْ ِ ُ‬
‫َ ِِ ِ‬
‫وﺻﻐﺎﺋﺮه؛ َ ْﺑﻞ َ ُ ُ‬ ‫ِْ ِ‬
‫اﻹﺛﻢ َ َ‬
‫ِ ِ‬ ‫ﺑﻌﺪﻫﻢ؛ َ ﱠ‬ ‫اﻟﺴﻴﺌﺎت ﻣﺎ ﻻَ ْ َ ِ‬
‫ِ‬ ‫ْﻬﻢ ـ ِ ْ‬ ‫ِ‬
‫ﲤﺤﻮ‬‫اﳊﺴﻨَﺎت ﱠاﻟﺘﻲ َ ْ ُ‬ ‫ﻣﻦ ْ َ َ‬
‫ﻷن َ ُﳍﻢ ﱢ َ‬ ‫ﻳﻐﻔﺮ َ ْ‬
‫ﳌﻦ َ ْ َ ُ ْ‬ ‫ﻣﻦ ﱠ ﱢ َ َ ُ ُ‬ ‫إﳖﻢ ُ ْ َ ُ‬
‫ﻳﻐﻔﺮ َ ُﳍﻢ ﱢ َ‬ ‫ﺣﺘﻰ ﱠ ُ ْ‬ ‫ﺻﺪر ـ َ ﱠ‬
‫إن َ َ َ‬ ‫ﻣﻨ ُ ْ‬
‫وأن ُْ ﱠ ِ‬ ‫رﺳﻮل اﷲِ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ َأﳖﻢ َﺧﲑ ْ ُ ِ‬
‫اﻟﻘﺮون‪ َ َ ،‬ﱠ‬ ‫ِ‬ ‫ﺛﺒﺖ ِ َ ْ ِ‬
‫وﻗﺪ َ َ َ‬
‫ﺑﻌﺪﻫﻢ‪ْ َ َ .‬‬ ‫ِ‬ ‫َ ِ‬
‫ﻣﻦ‬
‫اﳌﺪ ْ‬ ‫ﱠُْ ُْ ُ‬ ‫ﺑﻘﻮل َ ُ‬ ‫ﳌﻦ َ ْ َ ُ ْ‬ ‫ﻟﻴﺲ َ ْ‬‫اﻟﺴﻴﺌﺎت َﻣﺎ َ ْ َ‬ ‫ﱠ ﱢ‬
‫ِ ِ‬ ‫ﻗﺪ َ ِ‬ ‫ﺛﻢ ِ َ‬ ‫أﺣﺪ َ ِ‬
‫أﻓﻀﻞ ِﻣﻦ ِ ٍ‬ ‫ﺗﺼﺪ ََق ِ ِﺑﻪ َ َ‬ ‫ِ ِ‬
‫ذﻧﺐ؛‬ ‫ﻣﻦ َ َ ْ‬
‫أﺣﺪﻫﻢ َ ْ ٌ‬ ‫ﻛﺎن َ ْ َ َ‬
‫ﺻﺪر ْ‬ ‫إذا َ َ‬ ‫ﺑﻌﺪﻫﻢ‪ ُ .‬ﱠ‬ ‫ﺟﺒﻞ ُ ُ َ ً‬
‫ذﻫﺒﺎ ﱠﳑﻦ َ ْ َ ُ ْ‬ ‫ﻛﺎن َ ْ َ َ ْ َ َ‬ ‫َ َ ْ‬
‫أﺣﺪﻫﻢ َ‬
‫إذا َ َ ﱠ‬
‫‪42‬‬

‫ﺸﻔﺎﻋﺔ ُ َ ٍ‬
‫ِ‬ ‫ﺑﻔﻀﻞ ِ َ ِ ِ‬ ‫ِ‬ ‫ٍ‬ ‫ﻗﺪ َ ِ‬
‫ﳏﻤﺪ ﺻﲆ اﷲ ﻋﻠﻴﻪ‬ ‫ﺳﺎﺑﻘﺘﻪ‪ْ َ ،‬أو ﺑِ َ َ َ ﱠ‬ ‫ﻏﻔﺮ َ ُﻟﻪ؛ ِ َ ْ ِ َ‬ ‫ﲤﺤﻮه‪َ ،‬أو ُ َ‬
‫ﺑﺤﺴﻨَﺎت َ ْ ُ ُ‬‫ﺗﺎب ﻣﻨ ُْﻪ‪ْ َ ،‬أو َ َأﺗﻰ َ َ َ‬
‫ﻓﻴﻜﻮن َ ْ َ‬
‫ََ ُ ُ‬
‫اﻟﺬﻧﻮب ُْ ﱠ َ ِ‬ ‫ﻛﻔﺮ ِ ِﺑﻪ َﻋﻨ ُْﻪ‪َ ِ َ .‬‬ ‫اﺑﺘﲇ ِ َ ٍ‬
‫ِ‬ ‫ﱠﺎس ِ َ َ َ ِ ِ‬ ‫وﺳﻠﻢ ﱠ ِ‬
‫اﳌﺤﻘﻘﺔ؛‬ ‫ﻫﺬا ِﰲ ﱡ ُ ِ َ‬ ‫ﻛﺎن َ َ‬ ‫ﻓﺈذا َ َ‬ ‫ﺑﺒﻼء ِﰲ ﱡ ْ َ‬
‫اﻟﺪﻧﻴﺎ ُ ﱢ َ‬ ‫ﺑﺸﻔﺎﻋﺘﻪ‪ْ َ ،‬أو ْ ُ َ َ‬ ‫أﺣﻖ ﱡ اﻟﻨ ِ‬ ‫ﻫﻢ ْ َ َ‬ ‫اﻟﺬي ُ‬
‫واﳋﻄﺄ‬ ‫أﺟﺮ َ ِ ٌ‬
‫واﺣﺪ‪ُ َ َ ْ َ ،‬‬ ‫ﻓﻠﻬﻢ َ ْ ٌ‬ ‫وإن َ ْ َ ُ‬
‫أﺧﻄﺆوا؛ َ َ ُ ْ‬
‫ِ‬
‫أﺟﺮان‪ْ ِ َ ،‬‬ ‫ﻓﻠﻬﻢ َ ْ َ‬ ‫إن َ َ ُ‬
‫أﺻﺎﺑﻮا؛ َ َ ُ ْ‬ ‫ﳎﺘﻬﺪﻳﻦ‪ْ :‬‬ ‫ِ‬
‫ﻓﻴﻬﺎ ُ ْ َ ِ َ‬
‫اﻟﺘﻲ َ ُ ِ‬
‫ﻛﺎﻧﻮا َ‬
‫اﻷﻣﻮر ﱠ ِ‬
‫ﻓﻜﻴﻒ َ ُ ُ ُ‬
‫َ َْ‬
‫ْﺐ َ َ ِ ِ‬
‫ﻓﻀﺎﺋﻞ ْ َ ْ ِ‬
‫اﻟﻘﻮم‬ ‫ﻣﻐﻔﻮر – إن ﺷﺎء اﷲ ‪ِ -‬ﰲ َﺟﻨ ِ‬ ‫ﻧﺰر َ ْ ُ ٌ‬
‫ﻗﻠﻴﻞ َ ْ ٌ‬
‫اﻟﺬي ﻳﻨ َْﻜﺮ ِﻣﻦ ِ ِ ِ‬
‫ﺑﻌﻀﻬﻢ َ ِ ٌ‬
‫ﻓﻌﻞ َ ْ ِ ْ‬
‫اﻟﻘﺪر ﱠ ُ ُ ْ ْ‬
‫إن ْ َ ْ ِ‬
‫َ‬ ‫ﺛﻢ ِ ﱠ‬‫ﻣﻐﻔﻮر‪ ُ .‬ﱠ‬
‫ُْ ٌ‬
‫ﱠﺎﻓﻊ‪ِ َ َ ْ َ ،‬‬
‫واﻟﻌﻤﻞ‬ ‫واﻟﻌﻠﻢ اﻟﻨ ِ ِ‬
‫ﱡﴫة‪ِ ْ ِ ْ َ ،‬‬
‫واﳍﺠﺮة‪ ،‬واﻟﻨ ِ‬
‫واﳉﻬﺎد ِﰲ ِ ِ ِ ِ ِ‬
‫ﺳﺒﻴﻠﻪ‪َ ْ َ َ ْ ْ َ ،‬‬ ‫َ‬
‫ورﺳﻮﻟﻪ‪ِ ِْ ،‬‬
‫َ َ‬
‫ِِ‬ ‫وﳏﺎﺳﻨﻬﻢ؛ ِﻣﻦ ِ ِ‬
‫اﻹ َﻳﲈن ِﺑﺎﷲِ‪ُ َ َ ،‬‬ ‫َ ََ ِ ْ َ‬
‫ِ ِ‬
‫ِ‬ ‫اﻟﻔﻀﺎﺋﻞ؛ َ ِ ِ‬
‫ﻣﻦ ْ َ َ ِ ِ‬ ‫وﺑﺼﲑة‪ ،‬وﻣﺎ ﻣﻦ اﷲُ َ َ ِ ِ ِ‬ ‫اﻟﻘﻮم ِ ِ ْ ٍ ِ ٍ‬ ‫ﻧﻈﺮ ِﰲ ِ ِ‬ ‫ﱠ ِِ‬
‫ﺧﲑ‬
‫أﳖﻢ ْ ُ‬ ‫ﻋﻠﻢ َﻳﻘﻴﻨًﺎ َ ﱠ ُ ْ‬
‫َ‬ ‫ﻋﻠﻴﻬﻢ ِﺑﻪ َ‬
‫ْ‬ ‫ﺑﻌﻠﻢ َ َ َ َ َ َ ﱠ‬ ‫ﺳﲑة ْ َ ْ ِ‬
‫َ‬ ‫وﻣﻦ ﱠ َ َ‬ ‫اﻟﺼﺎﻟﺢ‪َ َ .‬‬
‫ﻫﺬه ُ ِ ِ ِ‬ ‫ﻗﺮون ِ ِ‬
‫اﻟﺼﻔﻮة ِﻣﻦ ُ ِ‬ ‫ﻛﺎن وﻻ ُ ُ ِ‬ ‫اﳋﻠﻖ ﺑﻌﺪ َ ِ ِ‬
‫ﺧﲑ ُ َ ِ‬
‫اﻷﻣﻢ‬ ‫اﻷﻣﺔ ﱠاﻟﺘﻲ َ‬
‫ﻫﻲ َ ْ ُ‬ ‫ﱠ‬ ‫َ‬ ‫ﻣﺜﻠﻬﻢ‪ َ َ ،‬ﱠ ُ ُ‬
‫وأﳖﻢ ﱠ ْ َ ُ ْ ُ‬ ‫ﻳﻜﻮن ْ ُ ُ ْ‬ ‫َْْ ِ َ ْ َ ْ َ‬
‫اﻷﻧﺒﻴﺎء؛ ﻻَ َ َ َ َ‬
‫َََْ َُ‬
‫وأﻛﺮﻣﻬﺎ َ َ‬
‫ﻋﲆ اﷲِ‪.‬‬
‫ِ‬
‫اﻟﻌﺎدات ِﰲ َ ْ َ ِ‬ ‫ﻣﻦ َ َ ِ ِ‬ ‫ﻋﲆ َ ْ ِ ِ‬ ‫وﻣﺎ ُ ْ ِ‬ ‫ﺑﻜﺮاﻣﺎت َ ِ ِ‬ ‫أﻫﻞ اﻟﺴﻨ ِﱠﺔ‪ :‬ﱠ ِ‬ ‫وﻣﻦ ُ ُ ِ‬ ‫ِ‬
‫أﻧﻮاع‬ ‫ﺧﻮارق ْ َ َ‬ ‫أﻳﺪﳞﻢ ﱢ ْ‬ ‫ﳚﺮي اﷲُ َ َ‬ ‫اﻟﺘﺼﺪﻳﻖ ُ ِ َ َ َ َ ْ َ‬
‫اﻷوﻟﻴﺎء َ َ‬ ‫ْ‬ ‫أﺻﻮل َ ْ ِ ﱡ‬ ‫َ ْ‬
‫ﺳﻮرة ْ َ ِ‬
‫ِ‬ ‫ﻛﺎﳌﺄﺛﻮر َﻋﻦ ِ ِ‬ ‫اﻟﻘﺪرة ﱠ ْ ِ ِ‬
‫ِ‬ ‫اﻟﻌﻠﻮم ُْ َ َ َ ِ‬
‫وﻋﻦ‬ ‫اﻟﻜﻬﻒ َ َ ْ ِ َ‬
‫وﻏﲑﻫﺎ‪ْ َ َ ،‬‬ ‫ْ‬ ‫اﻷﻣﻢ ِﰲ ُ َ‬
‫ﺳﺎﻟﻒ ُ َ ِ‬ ‫واﻟﺘﺄﺛﲑات‪َ ْ ِ ُ ْ َْ ،‬‬ ‫َ‬ ‫واﳌﻜﺎﺷﻔﺎت َ َ ْ َ ِ‬
‫وأﻧﻮاع ْ ُ ْ َ َ‬ ‫ُُْ ِ َ‬
‫ﻳﻮم ْ ِ ِ‬ ‫ٌ ِ‬ ‫ﻗﺮون ُ ِ ِ‬ ‫وﺳﺎﺋﺮ ُ ِ‬‫ِ‬ ‫اﻟﺼﺤﺎﺑﺔ َ ﱠ ِ ِ َ‬
‫ِ‬ ‫ﻫﺬه ُ ِ ِ‬ ‫ﺻﺪر ِ ِ‬
‫ﻓﻴﻬﺎ ِ َإﱃ َ ْ ِ َ َ‬
‫اﻟﻘﻴﺎﻣﺔ‪.‬‬ ‫ﻣﻮﺟﻮدة َ‬‫وﻫﻲ َ ْ ُ َ‬‫اﻷﻣﺔ‪َ َ ،‬‬ ‫ﱠ‬ ‫واﻟﺘﺎﺑﻌﲔ َ َ ِ ُ‬ ‫ﻣﻦ ﱠ َ َ‬ ‫اﻷﻣﺔ َ‬ ‫ﱠ‬ ‫َ ِْ َ‬
‫َ ْ ٌ‬
‫ﻓﺼﻞ‬
‫واﺗﺒﺎع َ ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫اﺗﺒﺎع َ ِ‬ ‫أﻫﻞ اﻟﺴﻨ ِﱠﺔ ْ َ ِ‬ ‫ُﺛﻢ ِﻣﻦ َ ِ َ ِ‬
‫ﺳﺒﻴﻞ‬ ‫رﺳﻮل اﷲِ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ َﺑﺎﻃﻨًﺎ َو َ ً‬
‫ﻇﺎﻫﺮا‪ َ ،‬ﱢ َ ُ‬ ‫آﺛﺎر َ ُ‬ ‫ﻃﺮﻳﻘﺔ َ ْ ِ ﱡ َ َ َ‬
‫واﳉﲈﻋﺔ ﱢ َ ُ‬ ‫ﱠ ْ‬
‫ِ‬ ‫واﺗﺒﺎع ِ ِ‬ ‫اﻟﺴﺎﺑﻘﲔ َ ِ َ ِ‬‫ِ‬
‫ﺣﻴﺚ َ َ‬
‫ﻗﺎل‪:‬‬ ‫رﺳﻮل اﷲِ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ُ َ ،‬‬ ‫وﺻﻴﺔ َ ُ‬
‫واﻷﻧﺼﺎر‪ َ ،‬ﱢ َ ُ َ ﱠ‬ ‫ﻣﻦ ُْ َ ِ ِ َ‬
‫اﳌﻬﺎﺟﺮﻳﻦ َ َ ْ َ ِ‬ ‫اﻷوﻟﲔ َ‬ ‫ﱠ ِ َ ﱠ‬
‫ِ ِ‬ ‫اﳌﻬﺪﻳﲔ ِﻣﻦ ِ‬ ‫ِ‬ ‫ِ‬
‫اﳋﻠﻔﺎء ِ ِ‬ ‫ِ‬ ‫ﻋﻠﻴﻜﻢ ِ ِ‬
‫ﻋﻠﻴﻬﺎ ِﺑﺎﻟﻨ َﱠﻮاﺟﺬ‪ ِ َ ،‬ﱠ ُ ْ‬
‫وإﻳﺎﻛﻢ‬ ‫ﲤﺴ ُﻜﻮا ِ َﲠﺎ‪ َ َ ،‬ﱡ‬
‫وﻋﻀﻮا َ َ ْ َ‬ ‫ﺑﻌﺪي‪ َ َ ،‬ﱠ‬ ‫اﻟﺮاﺷﺪﻳﻦ َْ ْ ْ َ ْ َ ْ‬
‫َ‬ ‫وﺳﻨﱠﺔ ْ ُ َ َ ﱠ‬ ‫) َ َْ ُ ْ ُ‬
‫ﺑﺴﻨﱠﺘﻲ َ ُ‬
‫ﻫﺪي ُ َ ٍ‬ ‫وﺧﲑ ْ َ ْ ِ‬ ‫أﺻﺪق ْ َ ِ‬ ‫أن َ ْ َ َ‬
‫وﻳﻌﻠﻤﻮن َ ﱠ‬
‫ﺿﻼﻟﺔ(‪َ ُ َ ْ َ َ .‬‬ ‫ﻛﻞ ِ ْ َ ٍ‬
‫ﺑﺪﻋﺔ َ َ ٌ‬ ‫ﻓﺈن ُ ﱠ‬ ‫ََُْ ِ‬
‫وﳏﺪﺛﺎت ُ ُ ِ‬
‫اﻷﻣﻮر؛ َ ِ ﱠ‬
‫ﳏﻤﺪ‬ ‫اﳍﺪي َ ْ ُ ﱠ‬ ‫ﻛﻼم اﷲِ‪َ ْ َ َ ،‬‬
‫اﻟﻜﻼم َ ُ‬ ‫َ‬
‫ﻫﺪي ُ َ ٍ‬ ‫ﱠﺎس‪ َ ُ َ ،‬ﱢ ُ َ‬‫َﺎف اﻟﻨ ِ‬ ‫ﻛﻼم َأﺻﻨ ِ‬ ‫ﻋﲆ َ ِ ِ ِ‬ ‫ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪َ ُ ِ ْ ُ َ ،‬‬
‫ﳏﻤﺪ ﺻﲆ اﷲ‬ ‫وﻳﻘﺪﻣﻮن َ ْ َ ﱠ‬ ‫ﻣﻦ َ ِ ْ‬ ‫ﻏﲑه ْ‬ ‫ﻛﻼم اﷲِ َ َ ْ‬‫وﻳﺆﺛﺮون َ َ َ‬
‫ﻷن ْ َ َ ِ‬ ‫أﻫﻞ ْ َ ِ‬ ‫ِ‬ ‫أﻫﻞ ْ ِ َ ِ‬ ‫أﺣﺪ‪َ َ ِ َ .‬‬ ‫ﻛﻞ َ ٍ‬
‫ﻫﻲ‬
‫اﳉﲈﻋﺔ َ‬ ‫اﳉﲈﻋﺔ؛ َ ﱠ َ َ‬ ‫وﺳﻤﻮا َ ْ َ َ َ‬‫واﻟﺴﻨﱠﺔ‪ ُ َ ،‬ﱡ‬
‫اﻟﻜﺘﺎب َ ﱡ‬ ‫ﺳﻤﻮا َ ْ َ‬‫وﳍﺬا ُ ﱡ‬ ‫ﻫﺪي ُ ﱢ َ‬ ‫ﻋﲆ َ ْ ِ‬‫ﻋﻠﻴﻪ وﺳﻠﻢ َ َ‬
‫ﻫﻮ َ ْ ُ‬
‫اﻷﺻﻞ‬ ‫واﻹﲨﺎع ُ َ‬ ‫اﻟﻘﻮم ُْ ْ َ ِ ِ َ‬
‫اﳌﺠﺘﻤﻌﲔ‪ُ َ ِ ِ َ .‬‬ ‫اﺳﲈ ﻟ ِﻨ ْ ِ‬
‫َﻔﺲ ْ َ ْ ِ‬ ‫ﺻﺎر ْ ً‬
‫ﻟﻔﻆ ْ َ ِ‬
‫اﳉﲈﻋﺔ َ ْ‬
‫ﻗﺪ َ َ‬ ‫ﻛﺎن َ ْ ُ َ َ‬ ‫وإن َ َ‬‫اﻟﻔﺮﻗﺔ‪ْ ِ َ ،‬‬
‫وﺿﺪ َﻫﺎ ْ ُ ْ َ ُ‬ ‫ِ ِ‬
‫اﻻﺟﺘﲈع‪ ِ َ ،‬ﱡ‬
‫ْ َ ُ‬
‫ﻣﻦ َ ْ َ ٍ‬ ‫ِ‬ ‫ﲨﻴﻊ ﻣﺎ َ َ ِ‬ ‫اﻷﺻﻮل ﱠ َ ِ ِ‬ ‫ﲠﺬه ُ ُ ِ‬ ‫ﻳﺰﻧﻮن ِ ِ‬ ‫ﻋﻠﻴﻪ ِﰲ ْ ِ ْ ِ‬
‫ﻳﻌﺘﻤﺪ َ َ ِ‬ ‫ﱠ ِ ُ ِ‬
‫أﻗﻮال‬ ‫ﱠﺎس ْ‬ ‫ﻋﻠﻴﻪ اﻟﻨ ُ‬
‫اﻟﺜﻼﺛﺔ َ َ َ ْ‬ ‫وﻫﻢ َ ِ ُ َ َ‬ ‫ِ‬
‫واﻟﺪﻳﻦ‪ْ ُ َ .‬‬ ‫اﻟﻌﻠﻢ َ‬ ‫اﻟﺜﺎﻟﺚ ﱠاﻟﺬي ُ ْ َ َ ُ ْ‬
‫ِ‬
‫اﻟﺼﺎﻟﺢ؛ ِ ْ‬ ‫ﻋﻠﻴﻪ ْ ِ ﱠ َ‬ ‫واﻹﲨﺎع ﱠ ِ‬ ‫وأﻋﲈل ٍﺑﺎﻃﻨَﺔ ِ ٍأو َ َ ِ ٍ ِ‬
‫إذ‬ ‫اﻟﺴﻠﻒ ُ ﱠ ُ‬ ‫ﻛﺎن َ َ َ‬ ‫اﻟﺬي ﻳﻨ َ َ ِ‬
‫ْﻀﺒﻂ ُ ُ‬
‫ﻫﻮ َﻣﺎ َ َ‬ ‫ﺑﺎﻟﺪﻳﻦ‪ُ َ ْ ِ َ .‬‬
‫ﺗﻌﻠﻖﱡ ٌ ِ ﱢ ِ‬
‫ﻇﺎﻫﺮة َﳑﺎ ﱠﻟﻪ َ ُ َ َ‬ ‫ْ‬ ‫َ َ َْ َ‬
‫واﻧﺘﴩ ِﰲ ُ ِ‬
‫اﻷﻣﺔ‪.‬‬ ‫ﻛﺜﺮ ُ َ ْ ِ َ‬ ‫ﺑﻌﺪﻫﻢ ْ َ‬
‫ﱠ‬ ‫اﻻﺧﺘﻼف ُ ‪َ َ َ ْ َ ،‬‬ ‫ََْ ُ‬
‫َ ْ ٌ‬
‫ﻓﺼﻞ‬
‫‪43‬‬

‫ِ‬ ‫ُﺛﻢ ﻫﻢ ﻣﻊ ِ ِ‬
‫وﻳﺮون ِ َ َ َ‬
‫إﻗﺎﻣﺔ ْ َ ﱢ‬
‫اﳊﺞ‬ ‫ﺗﻮﺟﺒﻪ ﱠ ِ َ ُ‬
‫اﻟﴩﻳﻌﺔ‪َ ْ َ َ َ :‬‬ ‫ﻋﲆ َﻣﺎ ُ ِ ُ ُ‬ ‫ﻋﻦ ُْاﳌﻨ َ ِ‬
‫ْﻜﺮ َ َ‬ ‫ْﻬﻮن َ ِ‬
‫وﻳﻨ َ َ‬ ‫ﺑﺎﳌﻌﺮوف‪َ َ ،‬‬ ‫ﻳﺄﻣﺮون ِ َْ ْ ُ‬
‫ﻫﺬه ُ ُ ِ‬
‫اﻷﺻﻮل َ ْ ُ ُ َ‬ ‫ﱠ ُ ﱠ َ ّ‬
‫ُﻮن ِﺑﺎﻟﻨ ِ ِ‬ ‫اﳉﲈﻋﺎت‪ِ .‬‬
‫ﻋﲆ ْ َ ِ‬ ‫ﻓﺠﺎرا‪ُ ِ َ ُ َ ،‬‬ ‫واﻷﻋﻴﺎد ﻣﻊ ُ ِ‬ ‫ِ‬ ‫ِْ ِ‬
‫ﱠﺼﻴﺤﺔ‬
‫َ‬ ‫وﻳﺪﻳﻨ َ‬ ‫ََ‬ ‫وﳛﺎﻓﻈﻮ َن َ َ َ َ‬ ‫ﻛﺎﻧﻮا َ ْأو ُ ﱠ ً‬ ‫اﻷﻣﺮاء َ ْ َ ً‬
‫أﺑﺮارا َ ُ‬ ‫واﳉﻤﻊ َ َ ْ َ َ َ َ َ‬ ‫واﳉﻬﺎد َ ْ ُ َ ِ‬
‫َ َ‬
‫ِ‬ ‫ﻟﻠﻤﺆﻣﻦ َ ْ ِ‬ ‫ﻗﻮﻟﻪ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪ِ ِ ِ ْ ُْ ) :‬‬ ‫وﻳﻌﺘﻘﺪون ﻣﻌﻨَﻰ َ ِ ِ‬ ‫ِ‬ ‫ُ ِ‬
‫ﺑﻌﻀﻪ‬ ‫اﳌﺮﺻﻮص؛ َ ُ ﱡ‬
‫ﻳﺸﺪ َ ْ َ ُ‬ ‫اﳌﺆﻣﻦ ْ ُ ْ ِ ُ‬
‫ﻛﺎﻟﺒﻨ َْﻴﺎن َْ ْ ُ‬ ‫ُ‬ ‫ْ‬ ‫ﻟﻸﻣﺔ‪ْ َ َ ُ َ ْ َ َ ،‬‬ ‫ﱠ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻣﺜﻞ ُْ ْ ِ ِ َ‬ ‫أﺻﺎﺑﻌﻪ‪ِ ِ َ ،‬‬
‫ِِ‬
‫وﺗﺮاﲪﻬﻢ َ َ َ ُ ِ ْ‬
‫وﺗﻌﺎﻃﻔﻬﻢ‬ ‫اﳌﺆﻣﻨﲔ ِﰲ َ َ ﱢ ْ‬
‫ﺗﻮادﻫﻢ َ َ َ ُ ِ ْ‬ ‫وﻗﻮﻟﻪ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪ُ َ َ ) :‬‬ ‫ﺑﲔ َ َ ِ َ ْ‬ ‫ﺑﻌﻀﺎ(‪ َ َ ،‬ﱠ َ‬
‫وﺷﺒﻚ َ ْ َ‬ ‫َْ ً‬
‫ﺑﺎﻟﺼﱪ ِﻋﻨْﺪ ْ ِ‬ ‫ﺳﺎﺋﺮ ْ ِ‬ ‫ِ‬ ‫إذا ْ َ َ ِ‬ ‫ﻛﻤﺜﻞ ْ ِ‬
‫اﻟﺒﻼء‪،‬‬ ‫وﻳﺄﻣﺮون ِ ﱠ ْ ِ َ َ‬ ‫ﺑﺎﳊﻤﻰ َ ﱠ َ ِ‬
‫واﻟﺴﻬﺮ(‪َ ُ ُ ْ َ َ .‬‬ ‫اﳉﺴﺪ ُ ْ ُ ﱠ‬
‫ﺗﺪاﻋﻰ َ ُﻟﻪ َ ُ َ َ‬‫ﻋﻀﻮ؛ َ َ َ‬
‫اﺷﺘﻜﻰ ﻣﻨ ُْﻪ ُ ْ ٌ‬ ‫اﳉﺴﺪ؛ ِ َ‬
‫َ ََ ِ ََ‬
‫اﻷﻋﲈل‪َ ُ ِ َ ْ َ َ ،‬‬ ‫اﻷﺧﻼق‪ِ ِ َ َ َ ،‬‬ ‫اﻟﺮﺧﺎ ِء واﻟﺮﺿﺎ ِﺑﻤﺮ ْ َ ِ‬
‫ﻣﻌﻨَﻰ‬
‫وﻳﻌﺘﻘﺪون َ ْ‬ ‫وﳏﺎﺳﻦ َ ْ ِ‬
‫َ‬
‫ﻣﻜﺎرم َ ْ ِ‬
‫وﻳﺪﻋﻮن ِ َإﱃ َ َ ِ ِ‬ ‫واﻟﺸﻜﺮ ِﻋﻨ َْﺪ ﱠ َ َ ﱢ َ ُ ﱢ َ‬
‫اﻟﻘﻀﺎء‪َ ُ ْ َ َ .‬‬ ‫َ ﱡ ِْ‬
‫ِ‬ ‫أن َ ِ َ‬‫ْﺪﺑﻮن ِ َإﱃ َ ْ‬ ‫أﻛﻤﻞ ُْ ْ ِ ِ َ‬
‫اﳌﺆﻣﻨﲔ ِ َ ً‬ ‫َ ِِ‬
‫وﺗﻌﻄﻲ‬
‫ﻗﻄﻌﻚ‪َ ْ ُ َ ،‬‬ ‫ﻣﻦ َ َ َ َ‬
‫ﺗﺼﻞ َ ْ‬ ‫وﻳﻨ ُ ُ َ‬
‫ﺧﻠﻘﺎ(‪َ َ .‬‬ ‫ُﻬﻢ ُ ُ ً‬ ‫إﻳﲈﻧﺎ َ ْ َ‬
‫أﺣﺴﻨ ُ ْ‬ ‫ﻗﻮﻟﻪ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪ُ َ ْ َ ) :‬‬ ‫ْ‬
‫اﳉﻮار‪ِ ِ ِ ،‬‬ ‫اﻟﻮاﻟﺪﻳﻦ‪ِ َ ِ ،‬‬ ‫ِ‬
‫واﻹﺣﺴﺎن َإﱃ‬ ‫وﺣﺴﻦ ِْ َ ِ َ ْ‬ ‫وﺻﻠﺔ َ ْ َ ِ‬
‫اﻷرﺣﺎم‪ِ ْ ُ َ ،‬‬ ‫ﺑﱪ ْ َ َ ْ ِ َ‬ ‫وﻳﺄﻣﺮون ِ ِ ﱢ‬
‫ﻇﻠﻤﻚ‪َ ُ ُ ْ َ َ .‬‬
‫ﻋﻤﻦ َ َ َ َ‬ ‫ﺣﺮﻣﻚ‪َ ُ ْ َ َ ،‬‬
‫وﺗﻌﻔﻮ َ ﱠ ْ‬ ‫ﻣﻦ َ َ َ َ‬‫َ ْ‬
‫ِ َ َِ‬ ‫ﺨﺮ‪ِ ْ ،‬‬ ‫واﻟﺮﻓﻖ ِ َْ ُ ِ‬ ‫اﻟﻴﺘﺎﻣﻰ َ َْ َ ِ ِ‬
‫ﻋﲆ‬‫واﻻﺳﺘﻄﺎﻟﺔ َ َ‬ ‫واﳋﻴﻼء‪ِ ْ َ ْ َ ،‬‬
‫واﻟﺒﻐﻲ‪ْ َ ،‬‬ ‫اﻟﻔ ْ ِ َ ُ َ‬ ‫ﻋﻦ ْ َ‬‫ْﻬﻮن َ ِ‬
‫وﻳﻨ َ ْ َ‬
‫ﺑﺎﳌﻤﻠﻮك‪َ َ .‬‬ ‫اﻟﺴﺒﻴﻞ‪ َ ،‬ﱢ ْ ِ ْ‬ ‫واﺑﻦ ﱠ ِ ِ‬
‫واﳌﺴﺎﻛﲔ َ ْ ِ‬ ‫ََْ َ‬
‫ﻳﻘﻮﻟﻮﻧﻪ ْ ُ َ ِ‬ ‫ﻋﻦ َﺳﻔﺎَﺳِﻔﻬﺎ‪ ُ َ .‬ﱡ‬
‫ﻣﻦ‬ ‫وﻛﻞ َﻣﺎ َ ُ ُ َ ُ َ َ َ ُ‬
‫وﻳﻔﻌﻠﻮﻧﻪ ْ‬ ‫اﻷﺧﻼَ ِق‪َ َ ،‬‬
‫َوﻳﻨ َ ْ َ‬
‫ْﻬﻮن َ ْ‬ ‫ﺑﻤﻌﺎﱄ َ ْ‬
‫وﻳﺄﻣﺮون ِ َ َ ِ‬
‫ﺣﻖ ﱟ ‪َ ُ ُ ْ َ َ .‬‬ ‫ﺑﻐﲑ ْ ِ َ‬ ‫اﳋﻠﻖ ْ َ ْ ِ‬
‫ﺑﺤﻖ ِ ﱟ َ أو َ ْ ِ َ‬
‫ﳏﻤﺪا ﺻﲆ‬ ‫ﺑﻌﺚ اﷲُ ِ ِﺑﻪ ُ َ ﱠ ً‬ ‫اﻟﺬي َ َ َ‬‫اﻹﺳﻼم ﱠ ِ‬
‫دﻳﻦ ْ َ ِ‬ ‫ﻫﻲ ُ‬
‫وﻃﺮﻳﻘﺘﻬﻢ ِ ِ‬
‫واﻟﺴﻨﱠﺔ‪َ ْ ُ ُ َ ِ َ َ ،‬‬
‫ِ‬ ‫ﻌﻮن ِ ْ ِ َ ِ‬
‫ﻟﻠﻜﺘﺎب َ ﱡ‬ ‫ﻣﺘﺒِ ُ َ‬ ‫ﻓﺈﻧﲈ ﻫﻢ ِ ِ‬
‫ﻓﻴﻪ ُ ﱠ‬ ‫ﻫﺬا َ ِ ِ‬
‫وﻏﲑه؛ َ ِ ﱠ َ ُ ْ‬ ‫َ َ َ ْ‬
‫ﻛﻠﻬﺎ ِﰲ‬
‫ﻓﺮﻗﺔ؛ ُ ﱡ َ‬‫وﺳﺒﻌﲔ ِ ْ َ ً‬
‫ﺛﻼث َ َ ْ ِ َ‬ ‫ﻋﲆ َ ٍ‬ ‫ﺳﺘﻔﱰ ْ َ ِ ُق َ َ‬ ‫أﺧﱪ َاﻟ َﻨﱠﺒﻲ ِ ﱡﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ أن َ ﱠ ُ‬
‫أﻣﺘﻪ ﱠ ُ ُ َ َ‬ ‫ﻟﻜﻦ ِ ْﳌﺎ َﱠ َ ْ‬
‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪َ .‬‬
‫ﻣﺜﻞ ﻣﺎ َ َأﻧﺎ َ َ ِ‬ ‫ﻛﺎن َ َ ِ‬ ‫اﳉﲈﻋﺔ‪ٍ ِ ِ .‬‬ ‫اﻟﻨﱠﺎر؛ إﻻﱠ ِ َ ً ِ‬
‫ﻋﻠﻴﻪ ْ َ َ‬
‫اﻟﻴﻮم‬ ‫ْ‬ ‫ﻋﲆ ْ ِ َ‬ ‫ﻣﻦ َ َ‬ ‫ﻫﻢ َ ْ‬ ‫ﻗﺎل‪ْ ُ ) :‬‬ ‫وﰲ َﺣﺪﻳﺚ َﻋﻨ ُْﻪ َ ﱠ ُ‬
‫أﻧﻪ َ َ‬ ‫وﻫﻲ ْ َ َ َ ُ َ‬ ‫واﺣﺪة‪َ َ ،‬‬ ‫َ‬
‫أﻫﻞ اﻟﺴﻨ ِﱠﺔ و ْ َ ِ‬ ‫ﻋﻦ ﱠ ْ ِ‬ ‫اﳌﺤﺾ ْ َ ِ ِ‬
‫اﳋﺎﻟﺺ َ ِ‬ ‫ﺑﺎﻹﺳﻼم َْ ْ ِ‬ ‫اﳌﺘﻤﺴﻜﻮن ِ ْ ِ‬ ‫ََ ْ َ ِ‬
‫اﳉﲈﻋﺔ‪.‬‬ ‫ﻫﻢ َ ْ ُ ﱡ َ َ َ‬ ‫اﻟﺸﻮب ُ ُ‬ ‫ﺻﺎر ُْ َ َ ﱢ ُ َ‬ ‫وأﺻﺤﺎﰊ(‪َ َ ،‬‬
‫َﺎﻗﺐ َْ ْ ُ ِ‬ ‫اﻟﺪﺟﻰ‪ُ ،‬أوﻟﻮ اﳌَْﻨ ِ ِ‬ ‫ِ َ ِ‬ ‫ِ‬ ‫ِ‬
‫اﳌﺄﺛﻮرة‪،‬‬
‫َ‬ ‫اﳍﺪى‪ُ ِ َ َ َ ،‬‬
‫وﻣﺼﺎﺑﻴﺢ ﱡ َ‬ ‫أﻋﻼم ْ ُ َ‬‫ْﻬﻢ َ ْ ُ‬
‫واﻟﺼﺎﳊﻮن‪َ ،‬وﻣﻨ ُ ُ‬ ‫واﻟﺸﻬﺪاء‪ َ ،‬ﱠ ُ‬ ‫اﻟﺼﺪﻳﻘﻮن‪ َ ،‬ﱡ َ َ‬‫وﻓﻴﻬﻢ ﱢ ﱢ ُ َ‬ ‫َ ِ ُ‬
‫ﻋﲆ ِ َ ِ ِ ِ ِ‬ ‫أﲨﻊ ُْ ْ ِ ُ َ‬ ‫أﺋﻤﺔ ﱢ ِ ِ‬ ‫وﻓﻴﻬﻢ َ ِ ﱠ ُ‬ ‫وﻓﻴﻬﻢ َ َ ُ ِ‬ ‫واﻟﻔﻀﺎﺋﻞ َْ ْ ُ ِ ِ‬ ‫َ َْ َ ِ ِ‬
‫وﻫﻢ‬ ‫ﻫﺪاﻳﺘﻬﻢ َ َ َ ِ ْ‬
‫ودراﻳﺘﻬﻢ‪ُ ُ َ ،‬‬ ‫َ ْ‬ ‫اﳌﺴﻠﻤﻮن َ َ‬ ‫اﻟﺬﻳﻦ َ ْ َ َ‬
‫اﻟﺪﻳﻦ‪ ،‬ﱠ َ‬ ‫اﻷﺑﺪال‪ُ ِ َ ،‬‬ ‫اﳌﺬﻛﻮرة‪ْ ُ ِ َ ،‬‬ ‫َ‬
‫ْﺼﻮرة‪،‬‬
‫اﳊﻖ َ ﱢ َﻣﻨ ُ َ ً‬ ‫ﻋﲆ َ ْ‬ ‫أﻣﺘﻲ ِ َ‬ ‫ﺗﺰال ُ َ ِ ِ‬
‫ﻃﺎﺋﻔﺔ َ ٌﻣﻦ ْ ُ ﱠ‬ ‫ﱠﺒﻲ ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪:‬ﻻ) َ َ َ‬ ‫اﻟﺬﻳﻦ َ َ ِ‬
‫ﻗﺎل ِ ُ‬
‫ﻓﻴﻬﻢ اﻟﻨ ِ ﱡ‬
‫ُ ِ‬
‫ْﺼﻮرة ﱠ َ‬ ‫ﱠ َُِ‬
‫اﻟﻄﺎﺋﻔﺔ اﳌَْﻨ ُ َ‬
‫وأن ﻻَ ُ ِ َ‬ ‫ْﻬﻢ َ َ ْ‬ ‫أن َ َ ِ‬ ‫اﻟﺴﺎﻋﺔ(‪ُ َ ْ َ ،‬‬
‫ﻳﺰﻳﻎ ُ ُ َ‬
‫ﻗﻠﻮﺑﻨَﺎ‬ ‫ﻧﺴﺄل اﷲَ َ ْ ْ َ‬
‫ﳚﻌﻠﻨَﺎ ﻣﻨ ُ ْ‬ ‫ﺗﻘﻮم ﱠ َ ُ‬
‫ﺣﺘﻰ َ ُ َ‬ ‫ﺧﺬﳍﻢ؛ َ ﱠ‬ ‫ﻣﻦ َ َ َ ُ ْ‬ ‫ﺧﺎﻟﻔﻬﻢ‪َ ،‬وﻻَ َ ْ‬‫ﻣﻦ َ َ َ ُ ْ‬ ‫ﻳﴬﻫﻢ ﱠ ْ‬‫ﻻَ َ ُ ﱡ ُ‬
‫ِِ‬ ‫ﻋﲆ ُ َ ٍ ِ ِ‬ ‫ِ‬
‫وﺻﺤﺒﻪ‬
‫ﳏﻤﺪ َوآﻟﻪ َ َ ْ‬ ‫وﺻﲆ اﷲُ َ َ ﱠ‬ ‫اﻟﻮﻫﺎب‪َ .‬واﷲُ َ ْ َ ُ‬
‫أﻋﻠﻢ‪ َ َ .‬ﱠ‬ ‫ﻫﻮ َ ﱠ ُ‬ ‫رﲪﺔ ِ ﱠ ُ‬
‫إﻧﻪ ُ َ‬ ‫ﻟﺪﻧﻪ َ ْ َ ً‬
‫ﳞﺐ َﻟﻨَﺎ ﻣﻦ ﱠ ُ ْ ُ‬ ‫ﻫﺪاﻧﺎ‪ْ َ َ ،‬‬
‫وأن َ َ َ‬ ‫إذ َ َ َ‬‫ﺑﻌﺪ ِ ْ‬
‫ََْ‬
‫وﺳﻠﻢ َ ِ ِ‬
‫َ َ ﱠَ ْ ً‬
‫ﺗﺴﻠﻴﲈ َ ً‬
‫ﻛﺜﲑا‪) .‬ﲤﺖ( "وَﻟَﻜِﻦ ﺟَﻌَﻠْﻨَﺎهُ ﻧُﻮراً ﻧﱠﮭْﺪِي ﺑِﮫِ ﻣَﻦ ﻧﱠﺸـﺎءُ ﻣِﻦْ ﻋِﺒَﺎدِﻧَﺎ وَإِﻧﱠﻚَ ﻟَﺘَﮭْﺪِي إِﻟَﻰ‬
‫ﺻِﺮَاطٍ ﻣﱡﺴْﺘَﻘِﯿﻢٍ" "إِﻧﱠﺎ أَرْﺳَﻠْﻨَﺎكَ ﺷَﺎھِﺪاً وَﻣُﺒَﺸﱢﺮاً وَﻧَﺬِﯾﺮاً ﻟِﺘُﺆْﻣِﻨُﻮا ﺑِﺎﻟﻠﱠﮫِ وَرَﺳُﻮﻟِﮫِ وَﺗُﻌَﺰﱢرُوهُ وَﺗُﻮَﻗﱢﺮُو ُه‬
‫وَﺗُﺴَﺒﱢﺤُﻮهُ ﺑُﻜْﺮَةً وَأَﺻِﯿﻼً" "إِنﱠ اﻟﱠﺬِﯾﻦَ ﯾُﺒَﺎﯾِﻌُﻮﻧَﻚَ إِﻧﱠﻤَﺎ ﯾُﺒَﺎﯾِﻌُﻮنَ اﻟﻠﱠﮫَ ﯾَﺪُ اﻟﻠﱠﮫِ ﻓَﻮْقَ أَﯾْﺪِﯾﮭِﻢْ ﻓَﻤَﻦ ﻧﱠﻜَﺚَ ﻓَﺈِﻧﱠﻤَﺎ‬
‫ﯾَﻨﻜُﺚُ ﻋَﻠَﻰ ﻧَﻔْﺴِﮫِ وَﻣَﻦْ أَوْﻓَﻰ ﺑِﻤَﺎ ﻋَﺎھَﺪَ ﻋَﻠَﯿْﮫُ اﻟﻠﱠﮫَ ﻓَﺴَﯿُﺆْﺗِﯿﮫِ أَﺟْﺮاً ﻋَﻈِﯿﻤﺎً" "وَﻟَﻮْ أَﻧﱠﮭُﻢْ رَﺿُﻮا ﻣَﺎ آﺗَﺎھُﻢُ اﻟﻠﱠﮫُ‬
‫وَرَﺳُﻮﻟُﮫُ وَﻗَﺎﻟُﻮا ﺣَﺴْﺒُﻨَﺎ اﻟﻠﱠﮫُ ﺳَﯿُﺆْﺗِﯿﻨَﺎ اﻟﻠﱠﮫُ ﻣِﻦ ﻓَﻀْﻠِﮫِ وَرَﺳُﻮﻟُﮫُ إِﻧﱠﺎ إِﻟَﻰ اﻟﻠﱠﮫِ رَاﻏِﺒُﻮنَ" " ﯾَﺎ أَﯾﱡﮭَﺎ اﻟﱠﺬِﯾﻦَ‬
‫آﻣَﻨُﻮا اﺗﱠﻘُﻮا اﻟﻠﱠﮫَ وَذَرُوا ﻣَﺎ ﺑَﻘِﻲَ ﻣِﻦَ اﻟﺮﱢﺑَﺎ إِن ﻛُﻨﺘُﻢ ﻣﱡﺆْﻣِﻨِﯿﻦَ ﻓَﺈِن ﻟﱠﻢْ ﺗَﻔْﻌَﻠُﻮا ﻓَﺄْذَﻧُﻮا ﺑِﺤَﺮْبٍ ﻣﱢﻦَ اﻟﻠﱠﮫِ‬
‫وَرَﺳُﻮﻟِﮫِ" ﻗﺎل اﻟﺤﺎﻓﻆ ﻋﺒﺪ اﷲ آﯾﺔ اﻟﺮﺑﺎ ﻓﯿﮭﺎ دﻟﯿﻞ ﺣﯿﺎﺗﮫ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ‬
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‫ِ‬ ‫ِ‬ ‫﴿ﻟﻴﺲ َ ِ ْ ِ ِ‬
‫)اﻟﺸﻮرى‪(١١ :‬‬
‫وﻫﻮ ﱠ ُ‬ ‫ﳾء َ ُ َ‬ ‫ﻛﻤﺜﻠﻪ َ ْ ٌ‬ ‫َْ َ‬
‫ِ‬ ‫ِ‬ ‫إﻟﻪ َ ِ‬ ‫ِ‬ ‫ِ‬
‫اﳊﻜﻴﻢ َ ُ‬
‫)اﻟﺰﺧﺮف‪(٨٠ :‬‬
‫وﻫﻮ َ ُ‬ ‫اﻷرض ِ َ ٌ‬
‫إﻟﻪ َ ُ َ‬ ‫وﰲ َ ْ ِ‬ ‫﴿وﻫﻮ ﱠاﻟﺬي ِﰲ ﱠ َ‬
‫اﻟﺴﲈء ِ َ ٌ‬ ‫َ َُ‬
‫ِ‬ ‫ﺻﻠﻮا َ َ ِ‬ ‫ِ‬ ‫ِ‬ ‫) ِﱠ‬
‫)اﻷﺣﺰاب‪(٥٦ :‬‬
‫ﺗﺴﻠﻴﲈ﴾(‬ ‫ﻋﻠﻴﻪ َ َ ﱢ ُ‬
‫وﺳﻠﻤﻮا َ ْ ً‬ ‫ْ‬ ‫آﻣﻨُﻮا َ ﱡ‬ ‫أﳞﺎ ﱠ َ‬
‫‪ ‬‬
‫‪ ‬‬
‫ﻓﻀﯿﻠﺔ اﻟﺸﯿﺦ ﻣﺤﻤﺪ ﺑﻦ ﺻﺎﻟﺢ اﻟﻌﺜﯿﻤﯿﻦ رﺣﻤﮫ اﷲ‬
‫ﻗﺪم ﻟﮭﺎ ﻓﻀﯿﻠﺔ اﻟﺸﯿﺦ ﻋﺒﺪ اﻟﻌﺰﯾﺰ ﺑﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﺑﺎز‬
‫ﻣﻔﺘﻲ ﻋﺎم اﻟﻤﻤﻠﻜﺔ اﻟﻌﺮﺑﯿﺔ اﻟﺴﻌﻮدﯾﺔ‬
‫ﻧﺴﺨﺔ ﻣﺰﯾﺪة وﺑﺄﺳﺎﻧﯿﺪ‬

‫اﻟﻠﮭﻢ اﻛﺘﺐ ﻟﻰ وأھﻠﻲ ﺑﮭﺬا اﻟﻌﻤﻞ وﻣﻦ ﻗﺮأه ورﺿﯿﮫ أﺟﺮ ﺣﺠﺔ وﻋﻤﺮة ﻣﻘﺒﻮﻟﺘﯿﻦ ﻓﺄﻧﺖ أﻋﻠﻢ ﺑﻤﻦ ﻏﺸﻨﺎ ھﺬا اﻟﻌﺎم وﻣﻦ ﺧﺪﻋﻨﺎ ﻓﻰ اﷲ اﻧﺨﺪﻋﻨﺎ‬
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‫ﺗﻘﺪﯾـﻢ‬
‫" ﺑﺴﻢ اﷲ اﻟﺮﺣﻤﻦ اﻟﺮﺣﯿﻢ اﻟﺤﻤﺪ ﷲ وﺣﺪه واﻟﺼﻼة واﻟﺴﻼم ﻋﻠﻰ ﻣﻦ ﻻ ﻧﺒﻲ ﺑﻌﺪه وﻋﻠﻰ آﻟﮫ وﺻﺤﺒﮫ‪ ،‬أﻣﺎ ﺑﻌﺪ‪ :‬ﻓﻘﺪ‬
‫اﻃﻠﻌﺖ ﻋﻠﻰ اﻟﻌﻘﯿﺪة اﻟﻘﯿّﻤﺔ اﻟﻤﻮﺟﺰة‪ ،‬اﻟﺘﻲ ﺟﻤﻌﮭﺎ أﺧﻮﻧﺎ اﻟﻌﻼّﻣﺔ ﻓﻀﯿﻠﺔ اﻟﺸﯿﺦ‪ :‬ﻣﺤﻤﺪ ﺑﻦ ﺻﺎﻟﺢ اﻟﻌﺜﯿﻤﯿﻦ‪،‬‬
‫وﺳﻤﻌﺘﮭﺎ ﻛﻠﮭﺎ‪ ،‬ﻓﺄﻟﻔﯿﺘﮭﺎ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺑﯿﺎن ﻋﻘﯿﺪة أھﻞ اﻟﺴﻨﺔ واﻟﺠﻤﺎﻋﺔ ﻓﻲ ﺑﺎب‪ :‬ﺗﻮﺣﯿﺪ اﷲ وأﺳﻤﺎﺋﮫ وﺻﻔﺎﺗﮫ‪ ،‬وﻓﻲ‬
‫أﺑﻮاب‪ :‬اﻹﯾﻤﺎن ﺑﺎﻟﻤﻼﺋﻜﺔ واﻟﻜﺘﺐ واﻟﺮﺳﻞ واﻟﯿﻮم اﻵﺧﺮ‪ ،‬وﺑﺎﻟﻘﺪر ﺧﯿﺮه وﺷﺮه‪ .‬وﻗﺪ أﺟﺎد ﻓﻲ ﺟﻤﻌﮭﺎ وأﻓﺎد وذﻛـﺮ‬
‫ﻓﯿﮭﺎ ﻣﺎ ﯾﺤﺘﺎﺟﮫ ﻃﺎﻟﺐ اﻟﻌﻠﻢ وﻛﻞ ﻣﺴﻠﻢ ﻓﻲ إﯾﻤﺎﻧﮫ ﺑﺎﷲ وﻣﻼﺋﻜﺘﮫ وﻛﺘﺒﮫ ورﺳﻠﮫ واﻟﯿﻮم اﻵﺧﺮ وﺑﺎﻟﻘﺪر ﺧﯿﺮه وﺷﺮه‪،‬‬
‫وﻗﺪ ﺿﻢﱠ إﻟﻰ ذﻟﻚ ﻓﻮاﺋﺪ ﺟﻤﺔ ﺗﺘﻌﻠّﻖ ﺑﺎﻟﻌﻘﯿﺪة ﻗﺪ ﻻ ﺗﻮﺟﺪ ﻓﻲ ﻛﺜﯿﺮ ﻣﻦ اﻟﻜﺘﺐ اﻟﻤﺆﻟﻔﺔ ﻓﻲ اﻟﻌﻘﺎﺋﺪ‪ .‬ﻓﺠﺰاه اﷲ ﺧﯿﺮاً‬
‫وزاده ﻣﻦ اﻟﻌﻠﻢ واﻟﮭﺪى‪ ،‬وﻧﻔﻊ ﺑﻜﺘﺎﺑﮫ ھﺬا وﺑﺴﺎﺋﺮ ﻣﺆﻟﻔﺎﺗﮫ‪ ،‬وﺟﻌﻠﻨﺎ وإﯾﺎه وﺳﺎﺋﺮ إﺧﻮاﻧﻨﺎ ﻣﻦ اﻟﮭﺪاة اﻟﻤﮭﺘﺪﯾﻦ‪،‬‬
‫اﻟﺪّاﻋﯿﻦ إﻟﻰ اﷲ ﻋﻠﻰ ﺑﺼﯿﺮة‪ ،‬إﻧﮫ ﺳﻤﯿﻊ ﻗﺮﯾﺐ‪ ،‬وﺻﻠﻰ اﷲ وﺳﻠﻢ ﻋﻠﻰ ﻧﺒﯿﻨﺎ ﻣﺤﻤﺪ وآﻟﮫ وﺻﺤﺒﮫ‪".‬‬
‫ﻗﺎﻟﮫ ﻣﻤﻠﯿﮫ اﻟﻔﻘﯿﺮ إﻟﻰ اﷲ ﺗﻌﺎﻟﻰ‪ :‬ﻋﺒﺪ اﻟﻌﺰﯾﺰ ﺑﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﺑﺎز‪ ،‬ﺳﺎﻣﺤﮫ اﷲ ﻣﻔﺘﻲ ﻋﺎم اﻟﻤﻤﻠﻜﺔ اﻟﻌﺮﺑﯿﺔ اﻟﺴﻌﻮدﯾﺔ‬
‫ﻓﺘﻮى اﻟﺸﻴﺦ ﺳﻠﲈن ﻓﻬﺪ اﻟﻌﻮدة ﻋﲆ ﺳﺆال ﻋﻦ اﻷﺷﺎﻋﺮة وﻫﻞ ﻫﻢ ﻣﻦ أﻫﻞ اﻟﺴﻨﺔ‬
‫)اﻷﺷﺎﻋﺮة واﳌﺎﺗﺮﻳﺪﻳﺔ ‪ ...‬ﻣﻦ أﻫﻞ اﻟﺴﻨﺔ واﳉﲈﻋﺔ‪ ،‬وﻟﻴﺴﻮا ﻣﻦ اﻟﻔﺮق اﻟﻀﺎﻟﺔ اﻻﺛﻨﺘﲔ واﻟﺴﺒﻌﲔ إﻻ ﻣﻦ ﻏﻼ‬
‫ﻣﻨﻬﻢ ﰲ اﻟﺘﻌﻄﻴﻞ‪ ،‬وواﻓﻖ اﳉﻬﻤﻴﺔ ﻓﺤﻜﻤﻪ ﺣﻜﻢ اﳉﻬﻤﻴﺔ‪ .‬أﻣﺎ ﺳﺎﺋﺮ اﻷﺷﺎﻋﺮة واﳌﺎﺗﺮﻳﺪﻳﺔ ﻓﻠﻴﺴﻮا ﻛﺬﻟﻚ وﻫﻢ‬
‫ﻣﻌﺬورون ﰲ اﺟﺘﻬﺎدﻫﻢ وإن أﺧﻄﺄوا اﳊﻖ‪ .‬وﳚﻮز اﻟﺘﻌﺎﻣﻞ واﻟﺘﻌﺎون ﻣﻌﻬﻢ ﻋﲆ اﻟﱪ واﻹﺣﺴﺎن واﻟﺘﻘﻮى‪،‬‬
‫وﻫﺬا ﺷﻴﺦ اﻹﺳﻼم اﺑﻦ ﺗﻴﻤﻴﺔ رﲪﻪ اﷲ ﻗﺪ ﺗﺘﻠﻤﺬ ﻋﲆ ﻛﺜﲑ ﻣﻦ اﻟﻌﻠﲈء اﻷﺷﺎﻋﺮة‪ ،‬ﺑﻞ ﻗﺪ ﻗﺎﺗﻞ ﲢﺖ راﻳﺔ أﻣﺮاء‬
‫اﳌﲈﻟﻴﻚ ﺣﻜﺎم ذﻟﻚ اﻟﺰﻣﺎن وﻋﺎﻣﺘﻬﻢ أﺷﺎﻋﺮة‪ ،‬ﺑﻞ ﻛﺎن اﻟﻘﺎﺋﺪ اﳌﺠﺎﻫﺪ اﻟﺒﻄﻞ ﻧﻮر اﻟﺪﻳﻦ زﻧﻜﻲ اﻟﺸﻬﻴﺪ‪ ،‬وﻛﺬا‬
‫ﺻﻼح اﻟﺪﻳﻦ اﻷﻳﻮﰊ ﻣﻦ اﻷﺷﺎﻋﺮة ﻛﲈ ﻧﺺ ﻋﻠﻴﻪ اﻟﺬﻫﺒﻲ ﰲ ﺳﲑ أﻋﻼم اﻟﻨﺒﻼء‪ ،‬وﻏﲑﳘﺎ ﻛﺜﲑ ﻣﻦ اﻟﻌﻠﲈء‬
‫ً‬
‫ﻛﺜﲑا ﻣﻦ ﻋﻠﲈء اﳌﺴﻠﻤﲔ وأﺋﻤﺘﻬﻢ أﺷﺎﻋﺮة وﻣﺎﺗﺮﻳﺪﻳﺔ‪ ،‬ﻛﺄﻣﺜﺎل اﻟﺒﻴﻬﻘﻲ واﻟﻨﻮوي‬ ‫واﻟﻘﻮاد واﳌﺼﻠﺤﲔ‪ ،‬ﺑﻞ إن‬
‫واﺑﻦ اﻟﺼﻼح واﳌﺰي واﺑﻦ ﺣﺠﺮ اﻟﻌﺴﻘﻼﲏ واﻟﻌﺮاﻗﻲ واﻟﺴﺨﺎوي واﻟﺰﻳﻠﻌﻲ واﻟﺴﻴﻮﻃﻲ‪ ،‬ﺑﻞ ﲨﻴﻊ ﴍاح‬
‫اﻟﺒﺨﺎري ﻫﻢ أﺷﺎﻋﺮة وﻏﲑﻫﻢ ﻛﺜﲑ‪(...‬‬
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‫اﻟﺤﻤ ﺪ ﷲ رب اﻟﻌ ﺎﻟﻤﯿﻦ‪ ،‬واﻟﻌﺎﻗﺒ ﺔ ﻟﻠﻤﺘﻘ ﯿﻦ‪ ،‬وﻻ ﻋ ﺪوان إﻻ ﻋﻠ ﻰ اﻟﻈ ﺎﻟﻤﯿﻦ‪ ،‬وأﺷ ﮭﺪُ أن ﻻ إﻟ ﮫ إﻻ اﷲ‬
‫وﺣﺪه ﻻ ﺷﺮﯾﻚ ﻟﮫ اﻟﻤﻠﻚ اﻟﺤﻖّ اﻟﻤﺒﯿﻦ‪ ،‬وأﺷﮭﺪ أن ﻣﺤﻤﺪاً ﻋﺒﺪه ورﺳ ﻮﻟﮫ ﺧ ﺎﺗﻢ اﻟﻨﺒﯿ ﯿﻦ وإﻣ ﺎم اﻟﻤﺘﻘ ﯿﻦ‪،‬‬
‫ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﻋﻠﻰ آﻟﮫ وأﺻﺤﺎﺑﮫ وﻣﻦ ﺗﺒﻌﮭﻢ ﺑﺈﺣﺴﺎن إﻟﻰ ﯾﻮمِ اﻟﺪﯾﻦ‪ ،‬أﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻓﺈن اﷲ ﺗﻌﺎﻟﻰ أرﺳﻞ رﺳﻮﻟﮫ ﻣﺤﻤﺪاً ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ﺑﺎﻟﮭﺪى ودﯾ ﻦ اﻟﺤ ﻖ رﺣﻤ ﺔ ﻟﻠﻌ ﺎﻟﻤﯿﻦ وﻗ ﺪوة‬
‫ﻟﻠﻌﺎﻟﻤﯿﻦ وﺣﺠﺔ ﻋﻠﻰ اﻟﻌﺒﺎد أﺟﻤﻌﯿﻦ‪ ،‬ﺑﯿّﻦ ﺑﮫ وﺑﻤﺎ أﻧﺰل ﻋﻠﯿﮫ ﻣﻦ اﻟﻜﺘﺎب واﻟﺤﻜﻤﺔ ﻛ ﻞ ﻣ ﺎ ﻓﯿ ﮫ ﺻ ﻼح‬
‫اﻟﻌﺒ ﺎد واﺳ ﺘﻘﺎﻣﺔ أﺣ ﻮاﻟﮭﻢ ﻓ ﻲ دﯾ ﻨﮭﻢ ودﻧﯿ ﺎھﻢ‪ ،‬ﻣ ﻦ اﻟﻌﻘﺎﺋ ﺪ اﻟ ﺼﺤﯿﺤﺔ واﻷﻋﻤ ﺎل اﻟﻘﻮﯾﻤ ﺔ واﻷﺧ ﻼق‬
‫اﻟﻔﺎﺿﻠﺔ واﻵداب اﻟﻌﺎﻟﯿﺔ‪ ،‬ﻓﺘﺮك ﺻ ﻠﻰ اﷲ ﻋﻠﯿ ﮫ وﺳ ﻠﻢ أﻣّﺘ ﮫ ﻋﻠ ﻰ اﻟﻤﺤﺠ ﺔ اﻟﺒﯿ ﻀﺎء ﻟﯿﻠﮭ ﺎ ﻛﻨﮭﺎرھ ﺎ ﻻ‬
‫ﯾﺰﯾ ﻎ ﻋﻨﮭ ﺎ إﻻ ھﺎﻟ ﻚ‪ ،‬ﻓ ﺴﺎر ﻋﻠ ﻰ ذﻟ ﻚ أﻣﺘ ﮫ اﻟ ﺬﯾﻦ اﺳ ﺘﺠﺎﺑﻮا ﷲ ورﺳ ﻮﻟﮫ‪ ،‬وھ ﻢ ﺧﯿ ﺮة اﻟﺨﻠ ﻖ ﻣ ﻦ‬
‫اﻟﺼﺤﺎﺑﺔ واﻟﺘﺎﺑﻌﯿﻦ واﻟﺬﯾﻦ اﺗﺒﻌﻮھﻢ ﺑﺈﺣﺴﺎن‪ ،‬ﻓﻘﺎﻣﻮا ﺑﺸﺮﯾﻌﺘﮫ وﺗﻤﺴﻜﻮا ﺑﺴﻨّﺘﮫ وﻋﻀّﻮا ﻋﻠﯿﮭﺎ ﺑﺎﻟﻨﻮاﺟﺬ‬
‫ﻋﻘﯿﺪة وﻋﺒﺎدة وﺧﻠﻘﺎً وأدﺑﺎً‪ ،‬ﻓﺼﺎروا ھﻢ اﻟﻄﺎﺋﻔﺔ اﻟﺬﯾﻦ ﻻ ﯾﺰاﻟﻮن ﻋﻠﻰ اﻟﺤﻖ ﻇﺎھﺮﯾﻦ‪ ،‬ﻻ ﯾﻀﺮھﻢ ﻣﻦ‬
‫ﺧﺬﻟﮭﻢ أو ﺧﺎﻟﻔﮭﻢ ﺣﺘﻰ ﯾﺄﺗﻲ أﻣﺮ اﷲ ﺗﻌﺎﻟﻰ وھﻢ ﻋﻠﻰ ذﻟﻚ‪.‬‬
‫وﻧﺤﻦ ‪ -‬وﷲ اﻟﺤﻤﺪ – إن ﺷﺎء اﷲ ﻋﻠﻰ آﺛﺎرھﻢ ﺳﺎﺋﺮون وﺑﺴﯿﺮﺗﮭﻢ اﻟﻤﺆﯾّ ﺪة ﺑﺎﻟﻜﺘ ﺎب واﻟ ﺴﻨّﺔ ﻣﮭﺘ ﺪون‪،‬‬
‫ﻧﻘﻮل ذﻟﻚ ﺗﺤﺪﱡﺛﺎً ﺑﻨﻌﻤﺔ اﷲ ﺗﻌﺎﻟﻰ وﺑﯿﺎﻧﺎً ﻟﻤﺎ ﯾﺠﺐ أن ﯾﻜﻮن ﻋﻠﯿﮫ ﻛﻞ ﻣﺆﻣﻦ‪ ،‬وﻧﺴﺄل اﷲ ﺗﻌﺎﻟﻰ أن ﯾﺜﺒﺘﻨﺎ‬
‫وإﺧﻮاﻧﻨﺎ اﻟﻤﺴﻠﻤﯿﻦ وأﺧﻮاﺗﻨﺎ اﻟﻤﺴﻠﻤﺎت ﺑﺎﻟﻘﻮل اﻟﺜﺎﺑﺖ ﻓﻲ اﻟﺤﯿﺎة اﻟﺪﻧﯿﺎ وﻓﻲ اﻵﺧﺮة‪ ،‬وأن ﯾﮭﺐ ﻟﻨﺎ ﻣﻨ ﮫ‬
‫رﺣﻤﺔ إﻧﮫ ھﻮ اﻟﻮھﺎب‪.‬‬
‫وﻷھﻤﯿﺔ ھﺬا اﻟﻤﻮﺿﻮع وﺗﻔﱡﺮق أھﻮاء اﻟﺨﻠ ﻖ ﻓﯿ ﮫ‪ ،‬أﺣﺒﺒ ﺖ أن أﻛﺘ ﺐ ﻋﻠ ﻰ ﺳ ﺒﯿﻞ اﻻﺧﺘ ﺼﺎر ﻋﻘﯿ ﺪﺗﻨﺎ‪،‬‬
‫ﻋﻘﯿﺪة أھﻞ اﻟﺴﻨﺔ واﻟﺠﻤﺎﻋﺔ‪ ،‬وھﻲ اﻹﯾﻤﺎن ﺑﺎﷲ وﻣﻼﺋﻜﺘ ﮫ وﻛﺘﺒ ﮫ ورﺳ ﻠﮫ واﻟﯿ ﻮم اﻵﺧ ﺮ واﻟﻘ ﺪر ﺧﯿ ﺮه‬
‫وﺷﺮّه‪ ،‬ﺳﺎﺋﻼً اﷲ ﺗﻌﺎﻟﻰ أن ﯾﺠﻌﻞ ذﻟﻚ ﺧﺎﻟﺼﺎً ﻟﻮﺟﮭﮫ ﻣﻮﻓﻘﺎً ﻟﻤﺮﺿﺎﺗﮫ ﻧﺎﻓﻌﺎً ﻟﻌﺒﺎده‪.‬‬
‫ﻋﻘﯿﺪة دﯾﻦ اﻹﺳﻼم‪:‬‬

‫ﻗﺎل اﷲ ﺗﻌﺎﻟﻰ ﻓﻰ ﺳﻮرة اﻟﻨﺴﺎء‪:‬‬
‫ِ‬ ‫ِ‬ ‫َﺎﻓﻘﲔ ُﳜ ِ ُ َ‬‫إن اﳌُﻨ ِ ِ َ‬
‫ﱠﺎس َوﻻَ َﻳ ْ ُ ُ َ‬
‫ﺬﻛﺮون اﷲﱠَ‬ ‫ﻛﺴﺎﱃ ُ َ ُ َ‬
‫ﻳﺮاءون اﻟﻨ َ‬ ‫اﻟﺼﻼة َ ُ‬
‫ﻗﺎﻣﻮا ُ َ َ‬ ‫ﻗﺎﻣﻮا ِ َإﱃ ﱠ‬ ‫ﺧﺎدﻋﻬﻢ َ ِ َ‬
‫وإذا َ ُ‬ ‫وﻫﻮ َ ُ ُ ْ‬ ‫َﺎدﻋﻮن اﷲﱠَ َ ُ َ‬ ‫ِﱠ‬
‫وﻣﻦ ُ ْ ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺑﲔ َ ِ َ‬ ‫ِإﻻﱠ َ ِ ً‬
‫ﺳﺒﻴﻼ )‪(١٤٣‬‬‫ﲡﺪ َ ُﻟﻪ َ ِ ً‬ ‫ﻓﻠﻦ َ ِ َ‬ ‫ﻳﻀﻠﻞ اﷲﱠُ َ َ‬ ‫ﻫﺆﻻء َ َ‬ ‫ﻫﺆﻻء َوﻻَ ِ َإﱃ َ ُ‬ ‫ذﻟﻚ ﻻَ ِ َإﱃ َ ُ‬ ‫ﻗﻠﻴﻼ )‪َ ِ َ ْ َ ُ (١٤٢‬‬
‫ﻣﺬﺑﺬﺑﲔ َ ْ َ‬
‫ﺳﻠﻄﺎﻧﺎ ﱡ ِ ً‬
‫ﻣﺒﻴﻨﺎ‬ ‫ﻋﻠﻴﻜﻢ ُ ْ َ ً‬
‫ﲡﻌﻠﻮا ﷲﱠِ َ َ ْ ُ ْ‬ ‫ﲔ َُ ِ ُ َ‬
‫أﺗﺮﻳﺪون َأن َ ْ َ ُ‬ ‫اﳌﺆﻣﻨِ َ‬
‫دون ُ ْ ِ‬‫أوﻟﻴﺎء ِﻣﻦ ِ‬
‫ُ‬
‫ِ‬
‫اﻟﻜﺎﻓﺮﻳﻦ َ ْ َ َ‬
‫ِ‬
‫ﺗﺘﺨﺬوا َ ِ َ‬ ‫اﻟﺬﻳﻦ َآﻣﻨُﻮا ﻻَ َ ﱠ ِ ُ‬ ‫ِ‬
‫أﳞﺎ ﱠ َ‬ ‫َﻳﺎ َ ﱡ َ‬
‫ِ‬ ‫ﳍﻢ َ ِ ً‬ ‫وﻟﻦ َ ِ َ‬ ‫ﻣﻦ اﻟﻨ ِ‬ ‫اﻟﺪرك َ َ ِ ِ‬ ‫َﺎﻓﻘﲔ ِﰲ ﱠ ِ‬ ‫إن اﳌُﻨ ِ ِ َ‬
‫ﺗﺎﺑﻮا َ َ ْ َ ُ‬
‫وأﺻﻠﺤﻮا‬ ‫ﻧﺼﲑا )‪ِ (١٤٥‬إﻻﱠ ﱠ َ‬
‫اﻟﺬﻳﻦ َ ُ‬ ‫ﲡﺪ َ ُ ْ‬ ‫ﱠﺎر َ َ‬ ‫اﻷﺳﻔﻞ َ‬ ‫ْ‬ ‫ْ‬ ‫)‪ ِ (١٤٤‬ﱠ‬
‫أﺟﺮا َ ِ ً‬
‫ﻋﻈﻴﲈ )‪(١٤٦‬‬ ‫ﻳﺆت اﷲﱠُ ُ ْ ِ ِ َ‬
‫اﳌﺆﻣﻨﲔ َ ْ ً‬ ‫اﳌﺆﻣﻨﲔ َوﺳﻮف َ ْ ِ‬
‫َ َ ْ ُ‬
‫ﻓﺄوﻟﺌﻚ َﻣﻊ ُ ْ ِ ِ‬
‫ِ‬ ‫ِ‬
‫وأﺧﻠﺼﻮا دﻳﻨ َُﻬﻢ ْﷲﱠِ َ ُ ْ َ َ َ‬
‫واﻋﺘﺼﻤﻮا ِﺑﺎﷲﱠِ َ َ ْ َ ُ‬
‫َ َْ َ ُ‬
‫ﻋﻠﻴﲈ )‪(١٤٧‬‬ ‫وﻛﺎن اﷲﱠُ َ ِ ً‬
‫ﺷﺎﻛﺮا َ ِ ً‬ ‫وآﻣﻨﺘﻢ َ َ َ‬ ‫ﺑﻌﺬاﺑﻜﻢ ِإن َ َ ْ ُ ْ‬
‫ﺷﻜﺮﺗﻢ َ َ ُ ْ‬ ‫ﻳﻔﻌﻞ اﷲﱠُ ِ َ َ ِ ُ ْ‬
‫َﻣﺎ َ ْ َ ُ‬
‫‪47‬‬

‫ﻗﺎل َ ﱠ َ‬
‫ﺣﺪﺛﻨَﺎ‬ ‫ﻋﻘﺒﺔ َ َ‬‫ﺑﻦ ُ ْ َ َ‬ ‫ﺣﺪﺛﻨَﺎ َ ِ َ ُ‬
‫ﻗﺒﻴﺼﺔ ْ ُ‬ ‫أﻧﺒﺄﻧﺎ اﻟﺴﯿﺪ اﻟﺤﺎﻓﻆ ﻋﺒﺪ اﷲ ﺑﻦ اﻟﺼﺪﯾﻖ ﺑﺴﻨﺪه ﻟﺼﺤﯿﺢ اﻟﺒﺨﺎري ﻗﺎل‪ َ ) :‬ﱠ َ‬
‫ﺻﲆ اﷲﱠُ َ َ ِ‬ ‫ﻣﴪوق َﻋﻦ َ ِ‬ ‫اﻷﻋﻤﺶ َﻋﻦ َ ِ‬
‫ﻋﻠﻴﻪ َ َ ﱠ َ‬
‫وﺳﻠﻢ ‪:‬‬ ‫ْ‬ ‫ﱠﺒﻲ َ ﱠ‬‫أن اﻟﻨ ِ ﱠ‬ ‫ﺑﻦ َ ْ ٍ‬
‫ﻋﻤﺮو َ ﱠ‬ ‫ﻋﺒﺪ اﷲﱠِ ْ ِ‬‫ﻋﻦ َ ْ ُ ٍ ْ ْ‬ ‫ﻣﺮة َ ْ‬
‫ﺑﻦ ُ ﱠ َ‬‫ﻋﺒﺪ اﷲﱠِ ْ ِ‬‫ﻋﻦ ْ َ ْ َ ِ ْ ْ‬ ‫ُ َْ ُ‬
‫ﺳﻔﻴﺎن َ ْ‬
‫ﻣﻦ اﻟﻨ َ ِ‬ ‫ﻓﻴﻪ َ َ ٌ ِ‬ ‫ﻛﺎﻧﺖ ِ ِ‬ ‫ﻓﻴﻪ َ َ ٌ ِ‬
‫ﻛﺎﻧﺖ ِ ِ‬ ‫ِ‬ ‫ﻛﻦ ﻓِ ِﻴﻪ َ َ‬
‫ﻛﺎن ُﻣﻨ ِ ً‬
‫ﺣﺘﻰ‬ ‫ﱢﻔﺎق َ ﱠ‬ ‫ﺧﺼﻠﺔ ْ‬ ‫ْ‬ ‫ْﻬﻦ َ َ ْ‬
‫ﺧﺼﻠﺔ ﻣﻨ ُ ﱠ‬ ‫ْ‬ ‫وﻣﻦ َ َ ْ‬ ‫َﺎﻓﻘﺎ َ ً‬
‫ﺧﺎﻟﺼﺎ َ َ ْ‬ ‫ﻣﻦ ُ ﱠ‬ ‫ﻗﺎل َ ْ َ ٌ‬
‫أرﺑﻊ َ ْ‬ ‫َ َ‬
‫ﻋﻦ ْ َ ْ َ ِ‬ ‫ﺗﺎﺑﻌﻪ ُ ْ َ ُ‬ ‫ﻏﺪر َ ِ َ‬ ‫ﻛﺬب َ ِ َ‬ ‫ﺧﺎن َ ِ َ‬ ‫ِ‬ ‫ﻳﺪﻋﻬﺎ ِ َ‬
‫اﻷﻋﻤﺶ‬ ‫ﺷﻌﺒﺔ َ ْ‬ ‫ﺧﺎﺻﻢ َ َ َ‬
‫ﻓﺠﺮ َ َ َ ُ‬ ‫وإذا َ َ َ‬ ‫ﻋﺎﻫﺪ َ َ َ‬
‫وإذا َ َ َ‬ ‫ﺣﺪث َ َ َ‬
‫وإذا َ ﱠ َ‬ ‫اؤﲤﻦ َ َ‬
‫إذا ْ ُ َ‬ ‫ََ ََ‬
‫ﻋﻦ َ ِأﰊ ُ َ ْ َ َ‬ ‫اﳊﺴﻦ ُ َ ٍ‬ ‫ْﺠﻮﰲِ ﱡ َ‬ ‫ﻋﺒﺪ ِاﷲﱠِ ﺑﻦ ِ َ ِ‬

‫ﻫﺮﻳﺮة‬ ‫وﳏﻤﺪ َ ْ‬ ‫ﻋﻦ ْ َ َ ِ َ ﱠ‬ ‫ﺣﺪﺛ ﱠﻨ ََﺎ َ ْ‬
‫ﻋﻮف ٌ َ ْ‬ ‫ﻗﺎل َ َ‬‫روح ٌ َ‬
‫ﺣﺪﺛ ﱠﻨ ََﺎ َ ْ‬‫ﻗﺎل َ َ‬ ‫ﻋﲇ ﱟاﳌﻨ َْ ُ‬ ‫ْ‬ ‫ﺑﻦ ُ َ ْ‬ ‫َﺣﺪﺛ ﱠﻨ ََﺎ َ ْ َ‬
‫أﲪﺪ ُ ْ‬
‫وﺳﻠﻢ َ َ‬ ‫ﺻﲆ اﷲﱠُ َ َ ِ‬ ‫َ ﱠ‬
‫ﻗﺎل‪:‬‬ ‫ﻋﻠﻴﻪ َ َ ﱠ َ‬ ‫ْ‬ ‫رﺳﻮل اﷲﱠِ َ ﱠ‬ ‫أن َ ُ َ‬
‫ﻓﺈﻧﻪ ِ ِ‬ ‫ِ‬ ‫ﻋﻠﻴﻬﺎ ْ َ ِ‬ ‫ِ‬ ‫ﻣﺴ ِ ٍ‬
‫ﻣﻦ ْ َ ْ ِ‬
‫اﻷﺟﺮ‬ ‫دﻓﻨﻬﺎ َ ِ ﱠ َ ْ ُ‬
‫ﻳﺮﺟﻊ ْ‬ ‫ﻣﻦ َ ْ َ‬
‫وﻳﻔﺮغ ْ‬‫ﻳﺼﲆ َ َ ْ َ َ َ ُ‬ ‫ﺣﺘﻰ ُ َ ﱠ‬‫ﻣﻌﻪ َ ﱠ‬ ‫وﻛﺎن َ َ ُ‬‫واﺣﺘﺴﺎﺑﺎ َ َ َ‬
‫إﻳﲈﻧﺎ َ ْ َ ً‬ ‫ﻠﻢ ِ َ ً‬ ‫َﺎزة ُ ْ‬
‫اﺗﺒﻊ َﺟﻨ َ َ‬
‫ﻣﻦ ﱠ َ َ‬ ‫َ ْ‬
‫ﻋﺜﲈن ُْ َ ﱢ ُ‬
‫ﺗﺎﺑﻌﻪ ُ ْ َ ُ‬ ‫ﻳﺮﺟﻊ ِ ِ ٍ‬ ‫ﺗﺪﻓﻦ َ ِ ﱠ ُ ِ‬ ‫ﻗﺒﻞ َ ْ‬ ‫ﻣﺜﻞ ُ ٍ‬ ‫ﻛﻞ ِ ٍ ِ‬ ‫ِِ َْ ِ‬
‫اﳌﺆذن‬ ‫ﺑﻘﲑاط َ َ َ ُ‬
‫ﻓﺈﻧﻪ َ ْ ُ َ‬ ‫أن ُ ْ َ َ‬ ‫رﺟﻊ َ ْ َ‬
‫ﺛﻢ َ َ َ‬‫ﻋﻠﻴﻬﺎ ُ ﱠ‬‫ﺻﲆ َ َ ْ َ‬ ‫وﻣﻦ َ ﱠ‬‫أﺣﺪ َ َ ْ‬ ‫ﻗﲑاط ْ ُ ُ‬ ‫ﺑﻘﲑاﻃﲔ ُ ﱡ َ‬ ‫َ‬
‫ﺻﲆ اﷲﱠُ َ َ ِ‬ ‫ﻋﻮف ٌ َﻋﻦ ُ َ ٍ‬
‫ﻧﺤﻮه‬ ‫ﻋﻠﻴﻪ َ َ ﱠ َ‬
‫وﺳﻠﻢ َ ْ َ ُ‬ ‫ْ‬ ‫ﻋﻦ اﻟﻨ ِ ﱢ‬
‫ﱠﺒﻲ َ ﱠ‬ ‫ﻋﻦ َ ِأﰊ ُ َ ْ َ َ‬
‫ﻫﺮﻳﺮة َ ْ‬ ‫ﳏﻤﺪ َ ْ‬
‫ْ ﱠ‬ ‫ﺣﺪﺛ ﱠﻨ ََﺎ َ ْ‬
‫ﻗﺎل َ َ‬
‫َ‬
‫ﻣﻦ َ ْ‬ ‫ﺧﻮف ُْ ْ ِ ِ ِ‬‫ﺑﺎب َ ِ‬

‫وﻫﻮ َﻻ َ ْ ُ ُ‬
‫ﻳﺸﻌﺮ‬ ‫ﳛﺒﻂ َ َ ُ ُ‬
‫ﻋﻤﻠﻪ َ ُ َ‬ ‫أن َ ْ َ َ‬ ‫اﳌﺆﻣﻦ ْ‬ ‫ْ‬ ‫َ‬
‫أدرﻛﺖ‬ ‫اﺑﻦ َ ِأﰊ ُ َ ْ َ َ‬
‫ﻣﻠﻴﻜﺔ َ ْ َ ْ ُ‬ ‫وﻗﺎل ْ ُ‬‫ﻣﻜﺬﺑﺎ َ َ َ‬ ‫أن َ ُ َ‬
‫أﻛﻮن ُ َ ﱢ ً‬ ‫ﻋﻤﲇ ِ ﱠإﻻ َ ِ ُ‬
‫ﺧﺸﻴﺖ َ ْ‬ ‫ﻋﲆ َ ِ‬
‫ﻗﻮﱄ َ َ َ‬ ‫ﻋﺮﺿﺖ َ ْ ِ‬
‫ﻴﻤﻲ َﻣﺎ َ َ ْ ُ‬ ‫ِ‬ ‫ِ‬
‫وﻗﺎل ِ ْ َ ُ‬
‫إﺑﺮاﻫﻴﻢ اﻟﺘﱠ ْ ﱡ‬ ‫َ َ َ‬
‫ﱢﻔﺎق َ َ ِ ِ ِ‬ ‫ﱠﺒﻲ ﺻﲆ ﱠاﷲﱠُ َ َ ِ‬ ‫ََ ِ ِ‬
‫ﻳﻘﻮل ِ ﱠ ُ‬
‫إﻧﻪ َ َ‬
‫ﻋﲆ‬ ‫ﺣﺪ َ ُ ُ‬‫ْﻬﻢ َأ َ ٌ‬
‫ﻋﲆ َ ْﻧﻔﺴﻪ َﻣﺎ ﻣﻨ ُ ْ‬ ‫ﻛﻠﻬﻢ ْﳜ ََﺎف ُ اﻟﻨ َ َ‬
‫وﺳﻠﻢﱠ َ ُ ﱡ ُ‬
‫ﻋﻠﻴﻪ ْ َ َ‬ ‫أﺻﺤﺎب ِاﻟﻨ ِ ﱢ َ‬ ‫ﺛﻼﺛﲔ َﻣﻦ ْ َ ْ َ‬
‫ﺟﱪﻳﻞ َ ِ َ ِ َ‬
‫وﻣﻴﻜﺎﺋﻴﻞ َ ُ ْ َ ُ‬
‫وﻳﺬﻛﺮ‬ ‫ِ ِ‬
‫إﻳﲈن ِ ْ ِ َ‬ ‫َ‬
‫َ ِ‬ ‫ِ‬ ‫ﺣﺪﺛﻨَﺎ ِ ْ َ ِ ُ‬
‫ﻗﺎل َ َ‬
‫ﻛﺎن‬ ‫ﻋﻦ َ ِأﰊ ُ َ ْ َ َ‬
‫ﻫﺮﻳﺮة َ َ‬ ‫ﻋﻦ َ ِأﰊ ُ ْ َ َ‬
‫زرﻋﺔ َ ْ‬ ‫اﻟﺘﻴﻤﻲ َ ْ‬
‫ﺣﻴﺎن ﱠ ْ ﱡ‬ ‫أﺧﱪﻧﺎ َ ُأﺑﻮ َ ﱠ‬ ‫ﺑﻦ ِ ْ َ َ‬
‫إﺑﺮاﻫﻴﻢ َ ْ َ َ َ‬ ‫إﺳﲈﻋﻴﻞ ْ ُ‬ ‫ﻗﺎل َ ﱠ َ‬ ‫ﻣﺴﺪد َ َ‬ ‫َ ﱠَ‬
‫ﺣﺪﺛﻨَﺎ ُ َ ﱠ ٌ‬
‫ﺗﺆﻣﻦ ِﺑﺎﷲﱠِ َ ِ َ ِ ِ‬ ‫اﻹﻳﲈن َ ْ ِ‬
‫ﻗﺎل ْ ِ َ ُ‬ ‫ﻓﻘﺎل َﻣﺎ ْ ِ َ ُ‬ ‫ﻓﺄﺗﺎه ِ ْ ِ ُ‬ ‫ﻳﻮﻣﺎ ِﻟﻠﻨ ِ‬ ‫وﺳﻠﻢ َ ِ ً‬ ‫ﺻﲆ اﷲﱠُ َ َ ِ‬
‫وﻣﻼﺋﻜﺘﻪ‬ ‫َ َ‬ ‫أن ُ ْ َ‬ ‫اﻹﻳﲈن َ َ‬ ‫ﺟﱪﻳﻞ َ َ َ‬ ‫ﱠﺎس َ َ َ ُ‬ ‫ﺑﺎرزا َ ْ ً‬ ‫ﻋﻠﻴﻪ َ َ ﱠ َ‬‫ْ‬ ‫اﻟﻨ ِ ﱡ‬
‫ﱠﺒﻲ َ ﱠ‬
‫وﻻ ُ ْ ِ َ ِ ِ‬ ‫وﺗﺆﻣﻦ ِ ْ ِ‬ ‫ِ‬ ‫ِِ‬ ‫َِِ ِِ‬
‫وﺗﺆدي‬ ‫وﺗﻘﻴﻢ ﱠ َ َ‬
‫اﻟﺼﻼة َ ُ َ ﱢ َ‬ ‫ﺗﴩك ِﺑﻪ َ ُ َ‬ ‫ﺗﻌﺒﺪ اﷲﱠَ َ َ‬
‫أن َ ْ ُ َ‬ ‫ﻗﺎل ْ ِ ْ َ ُ‬
‫اﻹﺳﻼم َ ْ‬ ‫ﻗﺎل َﻣﺎ ْ ِ ْ َ ُ‬
‫اﻹﺳﻼم َ َ‬ ‫ﺑﺎﻟﺒﻌﺚ َ َ‬
‫ورﺳﻠﻪ َ ُ ْ َ َ ْ‬ ‫وﺑﻠﻘﺎﺋﻪ َ ُ ُ‬ ‫َ‬
‫ﻗﺎل‬ ‫ﺗﺮاه َ ِ ﱠ ُ‬
‫ﻓﺈﻧﻪ َ َ َ‬
‫ﻳﺮاك َ َ‬ ‫ﺗﻜﻦ َ َ ُ‬ ‫ﺗﺮاه َ ِ ْ‬
‫ﻓﺈن َﱂ ْ َ ُ ْ‬ ‫ﻛﺄﻧﻚ َ َ ُ‬‫ﺗﻌﺒﺪ اﷲﱠَ َ َ ﱠ َ‬ ‫ﻗﺎل َ ْ‬
‫أن َ ْ ُ َ‬ ‫ﻗﺎل َﻣﺎ ْ ِ ْ َ ُ‬
‫اﻹﺣﺴﺎن َ َ‬ ‫رﻣﻀﺎن َ َ‬
‫وﺗﺼﻮم َ َ َ َ‬ ‫اﻟﺰﻛﺎة َْ ْ ُ َ َ‬
‫اﳌﻔﺮوﺿﺔ َ َ ُ َ‬ ‫ﱠ َ َ‬
‫رﲠﺎ َ ِ َ‬ ‫وﻟﺪت ْ َ َ ُ‬ ‫ِ‬
‫أﴍاﻃﻬﺎ ِ َ‬ ‫ﻣﻦ ﱠ ِ ِ‬
‫اﻟﺴﺎﺋﻞ َ َ ُ ْ ِ ُ َ‬ ‫ﳌﺴﺌﻮل َﻋﻨْﻬﺎ ِ َ ْ َ ِ‬
‫وإذا‬ ‫اﻷﻣﺔ َ ﱠ َ‬ ‫إذا َ َ َ ْ‬ ‫ﻋﻦ َ ْ َ َ‬ ‫وﺳﺄﺧﱪك َ ْ‬ ‫ﺑﺄﻋﻠﻢ ْ‬
‫َ‬ ‫ﻗﺎل َﻣﺎ ا َْ ْ ُ ُ َ‬
‫اﻟﺴﺎﻋﺔ َ َ‬
‫ﻣﺘﻰ ﱠ َ ُ‬ ‫ََ‬
‫وﺳﻠﻢ ﴿ ِ ﱠ‬ ‫ﺻﲆ اﷲﱠُ َ َ ِ‬ ‫اﻹﺑﻞ ْاﻟﺒﻬﻢ ِﰲ ْاﻟﺒﻨ ِ‬
‫ْﻴﺎن ِﰲ َ ْ ٍ‬
‫إن اﷲﱠَ‬ ‫ﻋﻠﻴﻪ َ َ ﱠ َ‬ ‫ْ‬ ‫ﱠﺒﻲ َ ﱠ‬ ‫ﺛﻢ َ َﺗﻼ اﻟﻨ ِ ﱡ‬‫ﻳﻌﻠﻤﻬﻦ ِ ﱠإﻻ اﷲﱠُ ُ ﱠ‬
‫ﲬﺲ َﻻ َ ْ َ ُ ُ ﱠ‬ ‫ُ َ‬ ‫رﻋﺎة ْ ِ ِ ِ ُ ْ ُ‬ ‫َ َ ََ‬
‫ﺗﻄﺎول ُ َ ُ‬
‫ﻗﺎل َ ُأﺑﻮ‬ ‫ِ‬ ‫ﻫﺬا ِ ْ ِ ُ‬ ‫َِ‬ ‫ِﻋﻨ َ ِ‬
‫َﻬﻢ َ َ‬
‫ﱠﺎس دﻳﻨ ُ ْ‬ ‫ﺟﺎء ُ َ ﱢ ُ‬
‫ﻳﻌﻠﻢ اﻟﻨ َ‬ ‫ﺟﱪﻳﻞ َ َ‬ ‫ﻓﻘﺎل َ َ‬
‫ﺷﻴﺌﺎ َ َ َ‬
‫ﻳﺮوا َ ْ ً‬ ‫ردوه َ َ ْ‬
‫ﻓﻠﻢ َ َ ْ‬ ‫ﻓﻘﺎل ُ ﱡ ُ‬ ‫ﺛﻢ َ ْ َ َ‬
‫أدﺑﺮ َ َ َ‬ ‫اﻟﺴﺎﻋﺔ﴾ ْ َ َ‬
‫اﻵﻳﺔ ُ ﱠ‬ ‫ﻋﻠﻢ ﱠ‬ ‫ْﺪه ْ ُ‬
‫ُ‬
‫ﻛﻠﻪ ِﻣﻦ ْ ِ ِ‬ ‫َﻋﺒﺪ اﷲﱠِ َ ِ‬
‫ﺟﻌﻞ َذﻟﻚ ُ ﱠ ُ ْ َ‬
‫اﻹﻳﲈن‪ (.‬اﻫـ‬ ‫َ َ‬ ‫ْ‬
‫اﻹﯾﻤﺎن ﺑﺎﷲ وﻣﻼﺋﻜﺘﮫ وﻛﺘﺒﮫ ورﺳﻠﮫ واﻟﯿﻮم اﻵﺧﺮ واﻟﻘﺪر ﺧﯿﺮه وﺷﺮه‪.‬‬
‫‪48‬‬

‫ﻓﻨﺆﻣﻦ ﺑﺄﻧﮫ اﻟﺮب اﻟﺨﺎﻟﻖ اﻟﻤﻠﻚ اﻟﻤﺪﺑّﺮ ﻟﺠﻤﯿﻊ اﻷﻣﻮر‪.‬‬
‫وﻧﺆﻣﻦ ﺑﺄﻧﮫ اﻹﻟﮫ اﻟﺤﻖ وﻛﻞ ﻣﻌﺒﻮد ﺳﻮاه ﺑﺎﻃﻞ‪.‬‬
‫وﻧﺆﻣﻦ ﺑﺄﺳﻤﺎﺋﮫ وﺻﻔﺎﺗﮫ‪ ،‬أي ﺑﺄن ﻟﮫ اﻷﺳﻤﺎء اﻟﺤﺴﻨﻰ واﻟﺼﻔﺎت اﻟﻜﺎﻣﻠﺔ‪.‬‬
‫وﻧﺆﻣﻦ ﺑﻮﺣﺪاﻧﯿﺘﮫ ﻓﻲ ذﻟﻚ‪ ،‬أي ﺑﺄﻧﮫ ﻻ ﺷﺮﯾﻚ ﻟﮫ ﻓﻲ أﺳﻤﺎﺋﮫ وﺻﻔﺎﺗﮫ‪.‬‬
‫ﻗﺎل ﺗﻌ ﺎﻟﻰ ﻓ ﻰ ﺳ ﻮرة اﻟﺰﺧ ﺮف‪ :‬وَﻟَﻤﱠ ﺎ ﺿُ ﺮِبَ اﺑْ ﻦُ ﻣَ ﺮْﯾَﻢَ ﻣَ ﺜَﻼً إِذَا ﻗَﻮْﻣُ ﻚَ ﻣِﻨْ ﮫُ ﯾَ ﺼِﺪﱡونَ )‪ (٥٧‬وَﻗَ ﺎﻟُﻮا‬
‫أَآﻟِﮭَﺘُﻨَﺎ ﺧَﯿْﺮٌ أَمْ ھُﻮَ ﻣَﺎ ﺿَ ﺮَﺑُﻮهُ ﻟَ ﻚَ إِﻻﱠ ﺟَ ﺪَﻻً ﺑَ ﻞْ ھُ ﻢْ ﻗَ ﻮْمٌ ﺧَ ﺼِﻤُﻮنَ )‪ (٥٨‬إِنْ ھُ ﻮَ إِﻻﱠ ﻋَﺒْ ﺪٌ أَﻧْﻌَﻤْﻨَ ﺎ ﻋَﻠَﯿْ ﮫِ‬
‫وَﺟَﻌَﻠْﻨَﺎهُ ﻣَﺜَﻼً ﻟﱢﺒَﻨِﻲ إِﺳْﺮَاﺋِﯿﻞَ )‪ (٥٩‬وَﻟَﻮْ ﻧَﺸَﺎءُ ﻟَﺠَﻌَﻠْﻨَﺎ ﻣِﻨﻜُﻢ ﻣﱠﻼﺋِﻜَﺔً ﻓِﻲ اﻷَرْضِ ﯾَﺨْﻠُﻔُﻮنَ )‪ (٦٠‬وَإِﻧﱠﮫُ ﻟَﻌِﻠْﻢٌ‬
‫ﻟﱢﻠﺴﱠﺎﻋَﺔِ ﻓَﻼَ ﺗَﻤْﺘَﺮُنﱠ ﺑِﮭَﺎ وَاﺗﱠﺒِﻌُﻮنِ ھَﺬَا ﺻِﺮَاطٌ ﻣﱡﺴْﺘَﻘِﯿﻢٌ )‪ (٦١‬وَﻻَ ﯾَ ﺼُﺪﱠﻧﱠﻜُﻢُ اﻟ ﺸﱠﯿْﻄَﺎنُ إِﻧﱠ ﮫُ ﻟَﻜُ ﻢْ ﻋَ ﺪُوﱞ ﻣﱡﺒِ ﯿﻦٌ‬
‫)‪ (٦٢‬وَﻟَﻤﱠﺎ ﺟَﺎءَ ﻋِﯿﺴَﻰ ﺑِﺎﻟْﺒَﯿﱢﻨَﺎتِ ﻗَﺎلَ ﻗَﺪْ ﺟِﺌْ ﺘُﻜُﻢ ﺑِﺎﻟْﺤِﻜْﻤَ ﺔِ وَﻷُﺑَ ﯿﱢﻦَ ﻟَﻜُ ﻢ ﺑَﻌْ ﺾَ اﻟﱠ ﺬِي ﺗَﺨْﺘَﻠِﻔُ ﻮنَ ﻓِﯿ ﮫِ ﻓَ ﺎﺗﱠﻘُﻮا‬
‫اﻟﻠﱠﮫَ وَأَﻃِﯿﻌُﻮنِ )‪ (٦٣‬إِنﱠ اﻟﻠﱠﮫَ ھُﻮَ رَﺑﱢﻲ وَرَﺑﱡﻜُ ﻢْ ﻓَﺎﻋْﺒُ ﺪُوهُ ھَ ﺬَا ﺻِ ﺮَاطٌ ﻣﱡ ﺴْﺘَﻘِﯿﻢٌ )‪ (٦٤‬ﻓَ ﺎﺧْﺘَﻠَﻒَ اﻷَﺣْ ﺰَابُ‬
‫ﻣِﻦْ ﺑَﯿْﻨِﮭِﻢْ ﻓَﻮَﯾْﻞٌ ﻟﱢﻠﱠﺬِﯾﻦَ ﻇَﻠَﻤُﻮا ﻣِﻦْ ﻋَﺬَابِ ﯾَﻮْمٍ أَﻟِﯿﻢٍ )‪ (٦٥‬ھَﻞْ ﯾَﻨﻈُﺮُونَ إِﻻﱠ اﻟﺴﱠﺎﻋَﺔَ أَن ﺗَﺄْﺗِﯿَﮭُﻢ ﺑَﻐْﺘَﺔً وَھُ ﻢْ ﻻَ‬
‫ﯾَﺸْﻌُﺮُونَ )‪ (٦٦‬اﻷَﺧِﻼﱠءُ ﯾَﻮْﻣَﺌِﺬٍ ﺑَﻌْﻀُﮭُﻢْ ﻟِﺒَﻌْﺾٍ ﻋَﺪُوﱞ إِﻻﱠ اﻟﻤُﺘﱠﻘِﯿﻦَ )‪ (٦٧‬ﯾَ ﺎ ﻋِﺒَ ﺎدِ ﻻَ ﺧَ ﻮْفٌ ﻋَﻠَ ﯿْﻜُﻢُ اﻟﯿَ ﻮْمَ‬
‫وَﻻَ أَﻧ ﺘُﻢْ ﺗَﺤْﺰَﻧُ ﻮنَ )‪ (٦٨‬اﻟﱠ ﺬِﯾﻦَ آﻣَﻨُ ﻮا ﺑِﺂﯾَﺎﺗِﻨَ ﺎ وَﻛَ ﺎﻧُﻮا ﻣُ ﺴْﻠِﻤِﯿﻦَ )‪ (٦٩‬ادْﺧُﻠُ ﻮا اﻟﺠَﻨﱠ ﺔَ أَﻧ ﺘُﻢْ وَأَزْوَاﺟُﻜُ ﻢْ‬
‫ﺗُﺤْﺒَﺮُونَ )‪ (٧٠‬ﯾُﻄَﺎفُ ﻋَﻠَﯿْﮭِﻢ ﺑِﺼِﺤَﺎفٍ ﻣﱢﻦ ذَھَﺐٍ وَأَﻛْﻮَابٍ وَﻓِﯿﮭَﺎ ﻣَﺎ ﺗَﺸْﺘَﮭِﯿﮫِ اﻷَﻧﻔُﺲُ وَﺗَﻠَﺬﱡ اﻷَﻋْ ﯿُﻦُ وَأَﻧْ ﺘُﻢْ‬
‫ﻓِﯿﮭَﺎ ﺧَﺎﻟِﺪُونَ )‪ (٧١‬وَﺗِﻠْﻚَ اﻟﺠَﻨﱠﺔُ اﻟَﺘِﻲ أُورِﺛْﺘُﻤُﻮھَ ﺎ ﺑِﻤَ ﺎ ﻛُﻨ ﺘُﻢْ ﺗَﻌْﻤَﻠُ ﻮنَ )‪ (٧٢‬ﻟَﻜُ ﻢْ ﻓِﯿﮭَ ﺎ ﻓَﺎﻛِﮭَ ﺔٌ ﻛَﺜِﯿ ﺮةٌ ﻣﱢﻨْﮭَ ﺎ‬
‫ﺗَﺄْﻛُﻠُﻮنَ )‪ (٧٣‬إِنﱠ اﻟﻤُﺠْﺮِﻣِﯿﻦَ ﻓِﻲ ﻋَﺬَابِ ﺟَﮭَﻨﱠﻢَ ﺧَﺎﻟِﺪُونَ )‪ (٧٤‬ﻻَ ﯾُﻔَﺘﱠﺮُ ﻋَﻨْﮭُﻢْ وَھُﻢْ ﻓِﯿﮫِ ﻣُﺒْﻠِﺴُﻮنَ )‪ (٧٥‬وَﻣَﺎ‬
‫ﻇﻠَﻤْﻨَﺎھُﻢْ وَﻟَﻜِﻦ ﻛَﺎﻧُﻮا ھُﻢُ اﻟﻈﱠﺎﻟِﻤِﯿﻦَ )‪ (٧٦‬وَﻧَﺎدَوْا ﯾَﺎ ﻣَﺎﻟِﻚُ ﻟِﯿَﻘْﺾِ ﻋَﻠَﯿْﻨَﺎ رَﺑﱡﻚَ ﻗَﺎلَ إِﻧﱠﻜُﻢ ﻣﱠﺎﻛِﺜُﻮنَ )‪ (٧٧‬ﻟَﻘَﺪْ‬ ‫َ‬
‫ﺟِﺌْﻨَﺎﻛُﻢ ﺑِﺎﻟْﺤَﻖﱢ وَﻟَﻜِﻦﱠ أَﻛْﺜَﺮَﻛُﻢْ ﻟِﻠْﺤَﻖﱢ ﻛَﺎرِھُﻮنَ )‪ (٧٨‬أَمْ أَﺑْﺮَﻣُﻮا أَﻣْﺮاً ﻓَﺈِﻧﱠﺎ ﻣُﺒْﺮِﻣُ ﻮنَ )‪ (٧٩‬أَمْ ﯾَﺤْ ﺴَﺒُﻮنَ أَﻧﱠ ﺎ‬
‫ﻻَ ﻧَﺴْﻤَﻊُ ﺳِﺮﱠھُﻢْ وَﻧَﺠْﻮَاھُﻢ ﺑَﻠَﻰ وَرُﺳُﻠُﻨَﺎ ﻟَﺪَﯾْﮭِﻢْ ﯾَﻜْﺘُﺒُﻮنَ )‪(٨٠‬‬
‫ﻗُﻞْ إِن ﻛَﺎنَ ﻟِﻠﺮﱠﺣْﻤَﻦِ وَﻟَﺪٌ ﻓَﺄَﻧَﺎ أَوﱠلُ اﻟﻌَﺎﺑِﺪِﯾﻦَ )‪(٨١‬‬
‫ﺳُﺒْﺤَﺎنَ رَبﱢ اﻟﺴﱠﻤَﻮَاتِ وَاﻷَرْضِ رَبﱢ اﻟﻌَﺮْشِ ﻋَﻤﱠﺎ ﯾَﺼِﻔُﻮنَ )‪(٨٢‬‬
‫ﻓَﺬَرْھُﻢْ ﯾَﺨُﻮﺿُﻮا وَﯾَﻠْﻌَﺒُﻮا ﺣَﺘﱠﻰ ﯾُﻼﻗُﻮا ﯾَﻮْﻣَﮭُﻢُ اﻟﱠﺬِي ﯾُﻮﻋَﺪُونَ )‪(٨٣‬‬
‫ﺴﻤَﺎءِ إِﻟَﮫٌ وَﻓِﻲ اﻷَرْضِ إِﻟَﮫٌ وَھُﻮَ اﻟﺤَﻜِﯿﻢُ اﻟﻌَﻠِﯿﻢُ )‪(٨٤‬‬ ‫وَھُﻮَ اﻟﱠﺬِي ﻓِﻲ اﻟ ﱠ‬
‫وَﺗَﺒَﺎرَكَ اﻟﱠﺬِي ﻟَﮫُ ﻣُﻠْﻚُ اﻟﺴﱠﻤَﻮَاتِ وَاﻷَرْضِ وَﻣَﺎ ﺑَﯿْﻨَ ُﮭﻤَﺎ وَﻋِﻨﺪَهُ ﻋِﻠْﻢُ اﻟﺴﱠﺎﻋَﺔِ وَإِﻟَﯿْﮫِ ﺗُﺮْﺟَﻌُﻮنَ )‪(٨٥‬‬
‫وﻗ ﺎل ﺗﻌ ﺎﻟﻰ )رَبﱡ اﻟ ﺴﱠﻤَﺎوَاتِ وَا ْﻟ ﺄَرْضِ وَ َﻣ ﺎ ﺑَﯿْﻨَﮭُ َﻤ ﺎ ﻓَﺎﻋْﺒُ ﺪْهُ وَاﺻْ ﻄَﺒِﺮْ ﻟِﻌِﺒَﺎدَﺗِ ﮫِ َھ ﻞْ ﺗَﻌْﻠَ ﻢُ ﻟَ ﮫُ‬
‫ﺳَﻤِﯿّﺎً()ﻣﺮﯾﻢ‪.(٦٥:‬‬
‫وﻧﺆﻣﻦ ﺑﺄﻧﮫ ))اﻟﻠﱠﮫُ ﻻ إِﻟَﮫَ إِﻟﱠ ﺎ ھُ ﻮَ اﻟْﺤَ ﻲﱡ اﻟْﻘَﯿﱡ ﻮمُ ﻻ ﺗَﺄْﺧُ ﺬُهُ ﺳِ ﻨَﺔٌ وَﻻ ﻧَ ﻮْمٌ ﻟَ ﮫُ ﻣَ ﺎ ﻓِ ﻲ اﻟ ﺴﱠﻤَﺎوَاتِ وَﻣَ ﺎ ﻓِ ﻲ‬
‫اﻟْﺄَرْضِ ﻣَﻦْ ذَا اﻟﱠﺬِي ﯾَﺸْﻔَﻊُ ﻋِﻨْ ﺪَهُ إِﻟﱠ ﺎ ﺑِﺈِذْﻧِ ﮫِ ﯾَﻌْﻠَ ﻢُ ﻣَ ﺎ ﺑَ ﯿْﻦَ أَﯾْ ﺪِﯾﮭِﻢْ وَﻣَ ﺎ ﺧَﻠْﻔَﮭُ ﻢْ وَﻻ ﯾُﺤِﯿﻄُ ﻮنَ ﺑِ ﺸَﻲْءٍ ﻣِ ﻦْ‬
‫ﻋِﻠْﻤِ ﮫِ إِﻟﱠ ﺎ ﺑِﻤَ ﺎ ﺷَ ﺎءَ وَﺳِ ﻊَ ﻛُﺮْﺳِ ﯿﱡﮫُ اﻟ ﺴﱠﻤَﺎوَاتِ وَاﻟْ ﺄَرْضَ وَﻻ ﯾَ ﺆُدُهُ ﺣِﻔْﻈُﮭُﻤَ ﺎ وَھُ ﻮَ اﻟْﻌَﻠِ ﻲﱡ اﻟْﻌَﻈِ ﯿﻢُ(‬
‫)اﻟﺒﻘﺮة‪. (٢٥٥:‬‬
‫وﻧﺆﻣﻦ ﺑﺄﻧﮫ )ھُﻮَ اﻟﻠﱠﮫُ اﻟﱠﺬِي ﻻ إِﻟَﮫَ إِﻟﱠﺎ ھُﻮَ ﻋَﺎﻟِﻢُ اﻟْﻐَﯿْﺐِ وَاﻟﺸﱠﮭَﺎدَةِ ھُﻮَ اﻟﺮﱠﺣْﻤَﻦُ اﻟﺮﱠﺣِﯿﻢُ * ھُﻮَ اﻟﻠﱠﮫُ اﻟﱠﺬِي ﻻ‬
‫إِﻟَﮫَ إِﻟﱠﺎ ھُﻮَ اﻟْﻤَﻠِﻚُ اﻟْﻘُﺪﱡوسُ اﻟﺴﱠﻼمُ اﻟْﻤُﺆْﻣِﻦُ اﻟْﻤُﮭَﯿْﻤِﻦُ اﻟْﻌَﺰِﯾﺰُ اﻟْﺠَﺒﱠﺎرُ اﻟْﻤُﺘَﻜَﺒﱢﺮُ ﺳُ ﺒْﺤَﺎنَ اﻟﻠﱠ ﮫِ ﻋَﻤﱠ ﺎ ﯾُ ﺸْﺮِﻛُﻮنَ‬
‫* ھُﻮَ اﻟﻠﱠﮫُ اﻟْﺨَﺎﻟِﻖُ اﻟْﺒَﺎرِئُ اﻟْﻤُﺼَﻮﱢرُ ﻟَ ﮫُ اﻟْﺄَﺳْ ﻤَﺎءُ اﻟْﺤُ ﺴْﻨَﻰ ﯾُ ﺴَﺒﱢﺢُ ﻟَ ﮫُ ﻣَ ﺎ ﻓِ ﻲ اﻟ ﺴﱠﻤَﺎوَاتِ وَاﻟْ ﺄَرْضِ وَھُ ﻮَ‬
‫اﻟْﻌَﺰِﯾﺰُ اﻟْﺤَﻜِﯿﻢُ( )اﻟﺤﺸﺮ‪.(٢٤ - ٢٢ :‬‬
‫وﻧﺆﻣﻦ ﺑﺄن اﷲ ﻟﮫ ﻣﻠﻚ اﻟﺴﻤﺎوات واﻷرض )ﻟِﻠﱠﮫِ ﻣُﻠْﻚُ اﻟﺴﱠﻤَﺎوَاتِ وَاﻟْﺄَرْضِ ﯾَﺨْﻠُ ﻖُ ﻣَ ﺎ ﯾَ ﺸَﺎءُ ﯾَﮭَ ﺐُ ﻟِﻤَ ﻦْ‬
‫ﯾَﺸَﺎءُ إِﻧَﺎﺛﺎً وَﯾَﮭَﺐُ ﻟِﻤَﻦْ ﯾَﺸَﺎءُ اﻟ ﺬﱡﻛُﻮرَ * أَوْ ﯾُ ﺰَوﱢﺟُﮭُﻢْ ذُﻛْﺮَاﻧ ﺎً وَإِﻧَﺎﺛ ﺎً وَﯾَﺠْﻌَ ﻞُ ﻣَ ﻦْ ﯾَ ﺸَﺎءُ ﻋَﻘِﯿﻤ ﺎً إِﻧﱠ ﮫُ ﻋَﻠِ ﯿﻢٌ‬
‫ﻗَﺪِﯾﺮٌ( )اﻟﺸﻮرى‪.(٥٠ ،٤٩:‬‬
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‫وﻧﺆﻣﻦ ﺑﺄﻧﮫ )ﻟَﯿْﺲَ ﻛَﻤِﺜْﻠِﮫِ ﺷَﻲْءٌ وَھُﻮَ اﻟﺴﱠﻤِﯿﻊُ اﻟْﺒَ ﺼِﯿﺮُ * ﻟَ ﮫُ ﻣَﻘَﺎﻟِﯿ ﺪُ اﻟ ﺴﱠﻤَﺎوَاتِ وَاﻟْ ﺄَرْضِ ﯾَﺒْ ﺴُﻂُ اﻟ ﺮﱢزْقَ‬
‫ﻟِﻤَﻦْ ﯾَﺸَﺎءُ وَﯾَﻘْﺪِرُ إِﻧﱠﮫُ ﺑِﻜُﻞﱢ ﺷَﻲْءٍ ﻋَﻠِﯿﻢٌ( )اﻟﺸﻮرى‪.(١١،١٢ :‬‬
‫وﻧﺆﻣـﻦ ﺑﺄﻧﮫ )وَﻣَﺎ ﻣِ ﻦْ دَاﺑﱠ ﺔٍ ﻓِ ﻲ اﻟْ ﺄَرْضِ إِﻟﱠ ﺎ ﻋَﻠَ ﻰ اﻟﻠﱠ ﮫِ رِزْﻗُﮭَ ﺎ وَﯾَﻌْﻠَ ﻢُ ﻣُ ﺴْﺘَﻘَﺮﱠھَﺎ وَﻣُ ﺴْﺘَﻮْدَﻋَﮭَﺎ ﻛُ ﻞﱞ ﻓِ ﻲ‬
‫ﻛِﺘَﺎبٍ ﻣُﺒِﯿﻦٍ()ھﻮد‪(٦:‬‬
‫وﻧﺆﻣﻦ ﺑﺄﻧﮫ )وَﻋِﻨْﺪَهُ ﻣَﻔَﺎﺗِﺢُ اﻟْﻐَﯿْﺐِ ﻻ ﯾَﻌْﻠَﻤُﮭَﺎ إِﻟﱠﺎ ھُﻮَ وَﯾَﻌْﻠَﻢُ ﻣَﺎ ﻓِﻲ اﻟْﺒَﺮﱢ وَاﻟْﺒَﺤْﺮِ وَﻣَﺎ ﺗَﺴْﻘُﻂُ ﻣِﻦْ وَرَﻗَ ﺔٍ إِﻟﱠ ﺎ‬
‫ﯾَﻌْﻠَﻤُﮭَﺎ وَﻻ ﺣَﺒﱠﺔٍ ﻓِﻲ ﻇُﻠُﻤَﺎتِ اﻟْﺄَرْضِ وَﻻ رَﻃْﺐٍ وَﻻ ﯾَﺎﺑِﺲٍ إِﻟﱠﺎ ﻓِﻲ ﻛِﺘَﺎبٍ ﻣُﺒِﯿﻦٍ( )اﻷﻧﻌﺎم‪(٥٩:‬‬
‫وﻧﺆﻣﻦ ﺑﺄن اﷲ )إِنﱠ اﻟﻠﱠﮫَ ﻋِﻨْﺪَهُ ﻋِﻠْﻢُ اﻟﺴﱠﺎﻋَﺔِ وَﯾُﻨَﺰﱢلُ اﻟْﻐَﯿْﺚَ وَﯾَﻌْﻠَﻢُ ﻣَﺎ ﻓِﻲ اﻟْﺄَرْﺣَﺎمِ وَﻣَ ﺎ ﺗَ ﺪْرِي ﻧَﻔْ ﺲٌ ﻣَ ﺎذَا‬
‫ﺗَﻜْﺴِﺐُ ﻏَﺪاً وَﻣَﺎ ﺗَﺪْرِي ﻧَﻔْﺲٌ ﺑِﺄَيﱢ أَرْضٍ ﺗَﻤُﻮتُ إِنﱠ اﻟﻠﱠﮫَ ﻋَﻠِﯿﻢٌ ﺧَﺒِﯿﺮٌ( )ﻟﻘﻤﺎن‪(٣٤:‬‬
‫وﻧﺆﻣﻦ ﺑﺄن اﷲ )وَﻛَﻠﱠﻢَ اﻟﻠﱠﮫُ ﻣُﻮﺳَﻰ ﺗَﻜْﻠِﯿﻤﺎً()اﻟﻨﺴﺎء‪ :‬ﻣﻦ اﻵﯾﺔ‪ (١٦٤‬اﻟﻨﺴﺎء‪)) .١٦٤ :‬وَﻟَﻤﱠﺎ ﺟَ ﺎءَ ﻣُﻮﺳَ ﻰ‬
‫ﻟِﻤِﯿﻘَﺎﺗِﻨَﺎ وَﻛَﻠﱠﻤَ ﮫُ رَﺑﱡ ﮫُ ()ﻷﻋ ﺮاف‪ :‬ﻣ ﻦ اﻵﯾ ﺔ‪) (١٤٣‬وَﻧَﺎدَﯾْﻨَ ﺎهُ ﻣِ ﻦْ ﺟَﺎﻧِ ﺐِ اﻟﻄﱡ ﻮرِ اﻟْ ﺄَﯾْﻤَﻦِ وَﻗَﺮﱠﺑْﻨَ ﺎهُ ﻧَﺠِﯿّ ﺎً(‬
‫)ﻣﺮﯾﻢ‪(٥٢:‬‬
‫وﻧﺆﻣﻦ ﺑﺄﻧﮫ )ﻗُﻞْ ﻟَﻮْ ﻛَﺎنَ اﻟْﺒَﺤْ ﺮُ ﻣِ ﺪَاداً ﻟِﻜَﻠِﻤَ ﺎتِ رَﺑﱢ ﻲ ﻟَﻨَﻔِ ﺪَ اﻟْﺒَﺤْ ﺮُ ﻗَﺒْ ﻞَ أَنْ ﺗَﻨْﻔَ ﺪَ ﻛَﻠِﻤَ ﺎتُ رَﺑﱢ ﻲ وَﻟَ ﻮْ ﺟِﺌْﻨَ ﺎ‬
‫ﺑِﻤِﺜْﻠِﮫِ ﻣَﺪَداً( )اﻟﻜﮭﻒ‪) .(١٠٩:‬وَﻟَ ﻮْ أَﻧﱠﻤَ ﺎ ﻓِ ﻲ اﻟْ ﺄَرْضِ ﻣِ ﻦْ ﺷَ ﺠَﺮَةٍ أَﻗْ ﻼمٌ وَاﻟْﺒَﺤْ ﺮُ ﯾَﻤُ ﺪﱡهُ ﻣِ ﻦْ ﺑَﻌْ ﺪِهِ ﺳَ ﺒْﻌَﺔُ‬
‫أَﺑْﺤُﺮٍ ﻣَﺎ ﻧَﻔِﺪَتْ ﻛَﻠِﻤَﺎتُ اﻟﻠﱠﮫِ إِنﱠ اﻟﻠﱠﮫَ ﻋَﺰِﯾﺰٌ ﺣَﻜِﯿﻢٌ( )ﻟﻘﻤﺎن‪(٢٧:‬‬
‫وﻧﺆﻣـﻦ ﺑـﺄن ﻛﻠﻤﺎﺗﮫ أﺗﻢ اﻟﻜﻠﻤﺎت ﺣﻘﺎ ﻓ ﻲ اﻷﺧﺒ ﺎر وﻋ ﺪﻻً ﻓ ﻲ اﻷﺣﻜ ﺎم و ﺻ ﺪﻗﺎً ﻓ ﻲ اﻟﺤ ﺪﯾﺚ‪ ،‬ﻗ ﺎل اﷲ‬
‫ﺗﻌ ﺎﻟﻰ ‪) :‬وَﺗَﻤﱠ ﺖْ ﻛَﻠِﻤَ ﺖُ رَﺑﱢ ﻚَ ﺻِ ﺪْﻗﺎً وَﻋَ ﺪْﻻً ()اﻷﻧﻌ ﺎم‪ :‬اﻵﯾ ﺔ‪) (١١٥‬وَﻣَ ﻦْ أَﺻْ ﺪَقُ ﻣِ ﻦَ اﻟﻠﱠ ﮫِ‬
‫ﺣَﺪِﯾﺜﺎً()اﻟﻨﺴﺎء‪ :‬اﻵﯾﺔ‪.(٨٧‬‬
‫وﻧﺆﻣﻦ ﺑﺄن اﻟﻘﺮآن اﻟﻜﺮﯾﻢ ﻛﻼم اﷲ ﺗﻌﺎﻟﻰ أﻟﻘﺎه إﻟﻰ ﺟﺒﺮﯾﻞ ﻓﻨﺰل ﺑﮫ ﺟﺒﺮﯾﻞ ﻋﻠﻰ ﻗﻠﺐ اﻟﻨﺒ ﻲ ﺻ ﻠﻰ اﷲ‬
‫ﻋﻠﯿ ﮫ وﺳ ﻠﻢ )ﻗُ ﻞْ ﻧَﺰﱠﻟَ ﮫُ رُوحُ اﻟْﻘُ ﺪُسِ ﻣِ ﻦْ رَﺑﱢ ﻚَ ﺑِ ﺎﻟْﺤَﻖﱢ ()اﻟﻨﺤ ﻞ‪ :‬اﻵﯾ ﺔ‪) .(١٠٢‬وَإِﻧﱠ ﮫُ ﻟَﺘَﻨْﺰِﯾ ﻞُ رَبﱢ‬
‫اﻟْﻌَﺎﻟَﻤِﯿﻦَ* ﻧَﺰَلَ ﺑِﮫِ اﻟﺮﱡوحُ اﻟْﺄَﻣِﯿﻦُ *ﻋَﻠَﻰ ﻗَﻠْﺒِﻚَ ﻟِﺘَﻜُﻮنَ ﻣِﻦَ اﻟْﻤُﻨْﺬِرِﯾﻦَ * ﺑِﻠِﺴَﺎنٍ ﻋَﺮَﺑِ ﻲﱟ ﻣُﺒِ ﯿﻦٍ( )اﻟ ﺸﻌﺮاء‪:‬‬
‫‪(١٩٥ ، ١٩٢‬‬
‫وﻧﺆﻣﻦ ﺑﺄن اﷲ ﻋﺰ وﺟﻞ )وَھُﻮَ اﻟْﻌَﻠِﻲﱡ اﻟْﻌَﻈِﯿﻢُ( )ﺳﻮرة اﻟﺒﻘﺮة ﻣ ﻦ اﻵﯾ ﺔ‪ ، (٢٥٥:‬ﻗﻮﻟ ﮫ‪) :‬وَھُ ﻮَ اﻟْﻘَ ﺎھِﺮُ‬
‫ﻓَﻮْقَ ﻋِﺒَﺎدِهِ وَھُﻮَ اﻟْﺤَﻜِﯿﻢُ اﻟْﺨَﺒِﯿﺮُ( )اﻷﻧﻌﺎم‪(١٨:‬‬
‫وﻧ ﺆﻣﻦ ﺑﺄﻧ ﮫ )ﺧَﻠَ ﻖَ اﻟ ﺴﱠﻤَﺎوَاتِ وَاﻟْ ﺄَرْضَ ﻓِ ﻲ ﺳِ ﺘﱠﺔِ أَﯾﱠ ﺎمٍ ﺛُ ﻢﱠ اﺳْ ﺘَﻮَى ﻋَﻠَ ﻰ اﻟْﻌَ ﺮْشِ ﯾُ ﺪَﺑﱢﺮُ‬
‫اﻟْﺄَﻣْﺮَ()ﯾﻮﻧﺲ‪:‬اﻵﯾﺔ‪.(٣‬‬
‫وﻧﺆﻣﻦ ﺑﺄﻧﮫ ﺗﻌﺎﻟﻰ ﻣﻊ ﺧﻠﻘﮫ ﯾﻌﻠﻢ أﺣﻮاﻟﮭﻢ وﯾﺴﻤﻊ أﻗﻮاﻟﮭﻢ وﯾﺮى أﻓﻌﺎﻟﮭﻢ وﯾﺪﺑﱢﺮ أﻣﻮرھﻢ‪ ،‬ﯾﺮزق اﻟﻔﻘﯿﺮ‬
‫وﯾﺠﺒﺮ اﻟﻜﺴﯿﺮ‪ .‬ﻗﺎل ﺗﻌﺎﻟﻰ‪) :‬ﻗُﻞِ اﻟﻠﱠﮭُﻢﱠ ﻣَﺎﻟِﻚَ اﻟﻤُﻠْﻚِ ﺗُﺆْﺗِﻲ اﻟﻤُﻠْﻚَ ﻣَﻦ ﺗَﺸَﺎءُ وَﺗَﻨﺰِعُ اﻟﻤُﻠْﻚَ ﻣِﻤﱠﻦ ﺗَﺸَﺎءُ وَﺗُﻌِﺰﱡ‬
‫ﻣَﻦ ﺗَﺸَﺎءُ وَﺗُﺬِلﱡ ﻣَﻦ ﺗَﺸَﺎءُ ﺑِﯿَﺪِكَ اﻟﺨَﯿْﺮُ إِﻧﱠﻚَ ﻋَﻠَﻰ ﻛُﻞﱢ ﺷَﻲْءٍ ﻗَﺪِﯾﺮٌ ( )آل ﻋﻤﺮان‪(٢٦ :‬‬
‫وﻣﻦ ﻛﺎن ھﺬا ﺷﺄﻧﮫ ﻛﺎن ﻣﻊ ﺧﻠﻘﮫ ‪) ،‬ﻟَﯿْﺲَ ﻛَﻤِﺜْﻠِﮫِ ﺷَﻲْءٌ وَھُﻮَ اﻟﺴﱠﻤِﯿﻊُ اﻟْﺒَﺼِﯿﺮُ()اﻟﺸﻮرى‪ :‬اﻵﯾﺔ‪(١١‬‬
‫وﻧﺆﻣﻦ ﺑﺄﻧﮫ ﺳﺒﺤﺎﻧﮫ وﺗﻌﺎﻟﻰ )وَﺟَﺎءَ رَﺑﱡﻚَ ( ﯾﻮم اﻟﻤﻌﺎد ﻟﻠﻔﺼﻞ ﺑﯿﻦ اﻟﻌﺒ ﺎد ﻟﻘﻮﻟ ﮫ ﺗﻌ ﺎﻟﻰ‪) :‬ﻛَﻠﱠ ﺎ إِذَا دُﻛﱠ ﺖِ‬
‫اﻟْﺄَرْضُ دَﻛّﺎً دَﻛّﺎً * وَﺟَﺎءَ رَﺑﱡﻚَ وَاﻟْﻤَﻠَﻚُ ﺻَﻔّﺎً ﺻَﻔّﺎً * وَﺟِﻲءَ ﯾَﻮْﻣَﺌِﺬٍ ﺑِﺠَﮭَﻨﱠﻢَ ﯾَﻮْﻣَﺌِﺬٍ ﯾَﺘَ ﺬَﻛﱠﺮُ اﻟْﺈﻧْ ﺴَﺎنُ وَأَﻧﱠ ﻰ‬
‫ﻟَﮫُ اﻟﺬﱢﻛْﺮَى( )اﻟﻔﺠﺮ‪. (٢٣، ٢١ :‬‬
‫وﻧﺆﻣﻦ ﺑﺄﻧﮫ ﺗﻌﺎﻟﻰ )ﻓَﻌﱠﺎلٌ ﻟِﻤَﺎ ﯾُﺮِﯾﺪُ( )اﻟﺒﺮوج‪ :‬اﻵﯾﺔ ‪(١٦‬‬
‫وﻧﺆﻣﻦ ﺑﻘﻮﻟﮫ ﺗﻌﺎﻟﻰ )وَﻟَﻮْ ﺷَﺎءَ اﻟﻠﱠﮫُ ﻣَﺎ اﻗْﺘَﺘَﻠُﻮا وَﻟَﻜِﻦﱠ اﻟﻠﱠﮫَ ﯾَﻔْﻌَﻞُ ﻣَﺎ ﯾُﺮِﯾﺪُ() ﺳﻮرة اﻟﺒﻘﺮة‪ :‬ﻣﻦ اﻵﯾﺔ‪(٢٥٣‬‬
‫)إِنْ ﻛَﺎنَ اﻟﻠﱠﮫُ ﯾُﺮِﯾﺪُ أَنْ ﯾُﻐْﻮِﯾَﻜُﻢْ ھُﻮَ رَﺑﱡﻜُﻢْ () ﺳﻮرة ھﻮد‪ :‬ﻣﻦ اﻵﯾﺔ‪ .( ٣٤‬وﺑﻘﻮﻟﮫ ﺗﻌﺎﻟﻰ‪) :‬وَاﻟﻠﱠﮫُ ﯾُﺮِﯾﺪُ أَنْ‬
‫ﯾَﺘُﻮبَ ﻋَﻠَﯿْﻜُﻢْ () ﺳﻮرة اﻟﻨﺴﺎء‪:‬ا ﻣﻦ ﻵﯾﺔ‪.(٢٧‬‬
‫وﻧﺆﻣﻦ ﺑﻘﻮﻟﮫ )أَﻟَﯿْﺲَ اﻟﻠﱠﮫُ ﺑِﺄَﺣْﻜَﻢِ اﻟْﺤَﺎﻛِﻤِﯿﻦَ( )ﺳﻮرة اﻟﺘﯿﻦ‪:‬اﻵﯾﺔ ‪) ، (٨‬وَﻣَﻦْ أَﺣْﺴَﻦُ ﻣِﻦَ اﻟﻠﱠﮫِ ﺣُﻜْﻤ ﺎً ﻟِﻘَ ﻮْمٍ‬
‫ﯾُﻮﻗِﻨُﻮنَ()ﺳﻮرة اﻟﻤﺎﺋﺪة‪ :‬ﻣﻦ اﻵﯾﺔ‪.(٥٠‬‬
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‫وﻧﺆﻣﻦ ﺑـﺄن اﷲ ﺗﻌﺎﻟﻰ ﯾﺤﺐ أوﻟﯿ ﺎءه وھ ﻢ ﯾﺤﺒﻮﻧ ﮫ )ﻗُ ﻞْ إِنْ ﻛُﻨْ ﺘُﻢْ ﺗُﺤِﺒﱡ ﻮنَ اﻟﻠﱠ ﮫَ ﻓَ ﺎﺗﱠﺒِﻌُﻮﻧِﻲ ﯾُﺤْﺒِ ﺒْﻜُﻢُ اﻟﻠﱠ ﮫُ (‬
‫)ﺳﻮرة آل ﻋﻤﺮان‪ :‬ﻣﻦ اﻵﯾﺔ‪) .(٣١‬ﻓَﺴَﻮْفَ ﯾَﺄْﺗِﻲ اﻟﻠﱠﮫُ ﺑِﻘَﻮْمٍ ﯾُﺤِﺒﱡﮭُﻢْ وَﯾُﺤِﺒﱡﻮﻧَ ﮫُ()ﺳ ﻮرة اﻟﻤﺎﺋ ﺪة‪:‬ﻣ ﻦ اﻵﯾ ﺔ‬
‫‪) .(٥٤‬وَاﻟﻠﱠ ﮫُ ﯾُﺤِ ﺐﱡ اﻟ ﺼﱠﺎﺑِﺮِﯾﻦَ()ﺳ ﻮرة آل ﻋﻤ ﺮان‪ :‬ﻣ ﻦ اﻵﯾ ﺔ ‪) .(١٤٦‬وَأَﻗْ ﺴِﻄُﻮا إِنﱠ اﻟﻠﱠ ﮫَ ﯾُﺤِ ﺐﱡ‬
‫اﻟْﻤُﻘْﺴِﻄِﯿﻦَ()ﺳﻮرة اﻟﺤﺠﺮات‪ :‬ﻣﻦ اﻵﯾ ﺔ‪) ،(٩‬وَأَﺣْ ﺴَﻨُﻮا ِإنﱠ َاﻟﻠﱠ ﮫُ ﯾُﺤِ ﺐﱡ اﻟْﻤُﺤْ ﺴِﻨِﯿﻦَ()ﺳ ﻮرة اﻟﺒﻘ ﺮة‪ :‬ﻣ ﻦ‬
‫اﻵﯾﺔ‪.(١٩٥‬‬
‫وﻧ ﺆﻣﻦ ﺑ ﺄن اﷲ ﺗﻌ ﺎﻟﻰ ﻻ ﯾَﺮْﺿَ ﻰ ﻟِﻌِﺒَ ﺎدِهِ اﻟْﻜُﻔْ ﺮَ وﯾﻜ ﺮه اﻧْﺒِﻌَ ﺎثَ اﻟﻤﻨ ﺎﻓﻘﯿﻦ )إِنْ ﺗَﻜْﻔُ ﺮُوا ﻓَ ﺈِنﱠ اﻟﻠﱠ ﮫَ ﻏَﻨِ ﻲﱞ‬
‫ﻋَﻨْﻜُﻢْ وَﻻ ﯾَﺮْﺿَﻰ ﻟِﻌِﺒَﺎدِهِ اﻟْﻜُﻔْﺮَ وَإِنْ ﺗَﺸْﻜُﺮُوا ﯾَﺮْﺿَﮫُ ﻟَﻜُ ﻢْ()اﻟﺰﻣ ﺮ‪ :‬اﻵﯾ ﺔ‪) (٧‬وَﻟَﻜِ ﻦْ ﻛَ ﺮِهَ اﻟﻠﱠ ﮫُ اﻧْﺒِﻌَ ﺎﺛَﮭُﻢْ‬
‫ﻓَﺜَﺒﱠﻄَﮭُﻢْ وَﻗِﯿﻞَ اﻗْﻌُﺪُوا ﻣَﻊَ اﻟْﻘَﺎﻋِﺪِﯾﻦَ()ﺳﻮرة اﻟﺘﻮﺑﺔ‪ :‬ﻣﻦ اﻵﯾﺔ‪.(٤٦‬‬
‫وﻧﺆﻣﻦ ﺑﺄن اﷲ ﺗﻌﺎﻟﻰ ﯾﺮﺿﻰ ﻋﻦ اﻟﺬﯾﻦ آﻣﻨﻮا وﻋﻤﻠ ﻮا اﻟ ﺼﺎﻟﺤﺎت )رَﺿِ ﻲَ اﻟﻠﱠ ﮫُ ﻋَ ﻨْﮭُﻢْ وَرَﺿُ ﻮا ﻋَﻨْ ﮫُ‬
‫ذَﻟِﻚَ ﻟِﻤَﻦْ ﺧَﺸِﻲَ رَﺑﱠﮫُ()ﺳﻮرة اﻟﺒﯿﻨﺔ‪ :‬ﻣﻦ اﻵﯾﺔ‪.(٨‬‬
‫وﻧﺆﻣﻦ ﺑﺄن اﷲ ﺗﻌﺎﻟﻰ ﯾﻐ ﻀﺐ ﻋﻠ ﻰ اﻟﻜ ﺎﻓﺮﯾﻦ واﻟﻤﻨ ﺎﻓﻘﯿﻦ واﻟﻌ ﺼﺎة ﻏﯿ ﺮ اﻟﺘ ﺎﺋﺒﯿﻦ )اﻟﻈﱠ ﺎﻧﱢﯿﻦَ ﺑِﺎﻟﻠﱠ ﮫِ ﻇَ ﻦﱠ‬
‫اﻟﺴﱠﻮْءِ ﻋَﻠَﯿْﮭِﻢْ دَاﺋِﺮَةُ اﻟﺴﱠﻮْءِ وَﻏَﻀِﺐَ اﻟﻠﱠﮫُ ﻋَﻠَﯿْﮭِﻢْ ()ﺳﻮرة اﻟﻔﺘﺢ‪ :‬ﻣﻦ اﻵﯾﺔ‪) ،(٦‬وَﻟَﻜِﻦْ ﻣَﻦْ ﺷَ ﺮَحَ ﺑِ ﺎﻟْﻜُﻔْﺮِ‬
‫ﺻَﺪْراً ﻓَﻌَﻠَﯿْﮭِﻢْ ﻏَﻀَﺐٌ ﻣِﻦَ اﻟﻠﱠﮫِ وَﻟَﮭُﻢْ ﻋَﺬَابٌ ﻋَﻈِﯿﻢٌ()ﺳﻮرة اﻟﻨﺤﻞ‪ :‬ﻣﻦ اﻵﯾﺔ‪.(١٠٦‬‬
‫وﻧﺆﻣﻦ ﺑﺄﻧﮫ )وَﯾَﺒْﻘَﻰ وَﺟْﮫُ رَﺑﱢﻚَ ذُو اﻟْﺠَﻼلِ وَاﻟْﺄِﻛْﺮَامِ( ) ﺳﻮرة اﻟﺮﺣﻤﻦ‪ :‬اﻵﯾﺔ‪(٢٧‬‬
‫وﻧﺆﻣﻦ ﺑﺄﻧﮫ )ﺑَﻞْ ﯾَﺪَاهُ ﻣَﺒْﺴُﻮﻃَﺘَﺎنِ ﯾُﻨْﻔِﻖُ ﻛَﯿْﻒَ ﯾَﺸَﺎءُ()ﺳﻮرة اﻟﻤﺎﺋﺪة‪ :‬ﻣﻦ اﻵﯾﺔ‪) .(٦٤‬وَﻣَﺎ ﻗَﺪَرُوا اﻟﻠﱠﮫَ ﺣَﻖﱠ‬
‫ﻗَﺪْرِهِ وَاﻟْﺄَرْضُ ﺟَﻤِﯿﻌﺎً ﻗَﺒْﻀَﺘُﮫُ ﯾَﻮْمَ اﻟْﻘِﯿَﺎﻣَﺔِ وَاﻟﺴﱠﻤَﺎوَاتُ ﻣَﻄْﻮِﯾﱠﺎتٌ ﺑِﯿَﻤِﯿﻨِﮫِ ﺳُﺒْﺤَﺎﻧَﮫُ وَﺗَﻌَﺎﻟَﻰ ﻋَﻤﱠﺎ ﯾُﺸْﺮِﻛُﻮنَ(‬
‫)ﺳﻮرة اﻟﺰﻣﺮ‪:‬اﻵﯾﺔ ‪.(٦٧‬‬
‫وﻧﺆﻣـﻦ ﺑﻘﻮﻟﮫ ﺗﻌﺎﻟﻰ‪):‬وَاﺻْﻨَﻊِ اﻟْﻔُﻠْﻚَ ﺑِﺄَﻋْﯿُﻨِﻨَﺎ وَوَﺣْﯿِﻨَﺎ()ﺳﻮرة ھﻮد‪ :‬ﻣﻦ اﻵﯾﺔ‪.(٣٧‬‬
‫أﻧﺒﺄﻧﺎ اﻟﺴﯿﺪ ﻋﺒﺪ اﷲ اﻟﺘﻠﯿﺪي ﺑﺴﻨﺪه ﻷﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﻗﺎل "ﺣَﺪﱠﺛَﻨَﺎ أَﺑُﻮ ﻣُﻌَﺎوِﯾَﺔَ ﺣَ ﺪﱠﺛَﻨَﺎ اﻟْ َﺄﻋْﻤَﺶُ ﻋَ ﻦ ﻋَﻤْ ﺮِو‬
‫ﺑْﻦِ ﻣُﺮﱠةَ ﻋَﻦ أَﺑِﻲ ﻋُﺒَﯿْﺪَةَ ﻋَﻦ أَﺑِﻲ ﻣُﻮﺳَﻰ ﻗَﺎلَ ﻗَﺎمَ ﻓِﯿﻨَﺎ رَﺳُﻮلُ اﻟﻠﱠﮫِ ﺻَﻠﱠﻰ اﻟﻠﱠﮫُ ﻋَﻠَﯿْ ﮫِ وَﺳَ ﻠﱠﻢَ ﺑِﺨَﻤْ ﺲِ ﻛَﻠِﻤَ ﺎتٍ‬
‫ﻓَﻘَﺎلَ إِنﱠ اﻟﻠﱠﮫَ ﺗَﻌَﺎﻟَﻰ ﻟَﺎ ﯾَﻨَﺎمُ وَﻟَﺎ ﯾَﻨْﺒَﻐِﻲ ﻟَﮫُ أَنْ ﯾَﻨَﺎمَ وَﻟَﻜِﻨﱠﮫُ ﯾَﺨْﻔِﺾُ اﻟْﻘِﺴْﻂَ وَﯾَﺮْﻓَﻌُﮫُ ﯾُﺮْﻓَﻊُ إِﻟَﯿْﮫِ ﻋَﻤَﻞُ اﻟﻠﱠﯿْﻞِ ﻗَﺒْﻞَ‬
‫ﻋَﻤَﻞِ اﻟﻨﱠﮭَﺎرِ وَﻋَﻤَﻞُ اﻟﻨﱠﮭَﺎرِ ﻗَﺒْﻞَ ﻋَﻤَﻞِ اﻟﻠﱠﯿْﻞِ ﺣِﺠَﺎﺑُﮫُ اﻟﻨﱡﻮرُ ﻟَﻮْ ﻛَﺸَﻔَﮫُ ﻟَﺄَﺣْﺮَﻗَﺖْ ﺳُﺒُﺤَﺎتُ وَﺟْﮭِﮫِ ﻣَﺎ اﻧْﺘَﮭَﻰ إِﻟَﯿْﮫِ‬
‫ﺑَﺼَﺮُهُ ﻣِﻦْ ﺧَﻠْﻘِﮫِ" رواه اﻹﻣ ﺎم أﺣﻤ ﺪ )‪٢٤١‬ھ ـ( ﺑﻤ ﺴﻨﺪه واﻟﻠﻔ ﻆ ﻟ ﮫ وﻓ ﻰ ﺳ ﻨﻦ اﺑ ﻦ ﻧﺎﺟ ﺔ )‪٢٧٥‬ھ ـ( و‬
‫اﻟﺴﻨﺔ ﻻﺑﻦ أﺑﻰ ﻋﺎﺻﻢ )‪ (٢٨٧‬ھـ واﻟﻤﺴﻨﺪ اﻟﻤﺨﺮج ﻋﻠﻰ ﻛﺘﺎب ﻣﺴﻠﻢ ﻷﺑ ﻰ ﻋﻮاﻧ ﮫ )‪٣١٦‬ھ ـ(واﻹﺑﺎﻧ ﺔ‬
‫اﻟﻜﺒ ﺮى ﻻﺑ ﻦ ﺑﻄ ﺔ اﻟﻌﻜﺒ ﺮي )‪ (٣٨٧‬وﻣﻌ ﺎﻟﻢ اﻟﺘﻨﺰﯾ ﻞ ﻟﻠﺒﻐ ﻮي )‪ (٥١٦‬ھ ـ ﻛﻠﮭ ﻢ ﻋ ﻦ أﺑ ﻰ أﯾ ﻮب‬
‫اﻷﻧﺼﺎري ورواه اﻟﻤﺴﻌﻮدي ﻋﻦ ﻋﻤﺮو ﺑﻦ ﻣﺮة وﻓﻰ رواﯾﺔ أﺑﻰ ﺑﻜﺮ ﻋﻦ اﻻﻋﻤﺶ وﻟﻢ ﯾﻘﻞ ﺣﺪﺛﻨﺎ‬
‫أﻧﺒﺄﻧﺎ اﻟﺴﯿﺪ اﻟﺤﺎﻓﻆ ﻋﺒﺪ اﷲ ﺑﻦ اﻟﺼﺪﯾﻖ ﺑﺴﻨﺪه ﻟﻠﺤﺎﻓﻆ اﺑﻦ ﺣﺠﺮ اﻟﻌﺴﻘﻼﻧﻲ ﺑﻔﺘﺢ اﻟﺒﺎري ﺑﺸﺮح‬
‫ﺻﺤﯿﺢ اﻟﺒﺨﺎري ﻗﺎل‪:‬‬
‫‪ - ٦٨٨٩‬ﺣَﺪِﯾﺚ ﻋَﺪِيّ ﺑْﻦ ﺣَﺎﺗِﻢ ﻣَﺎ ﻣِﻨْﻜُﻢْ ﻣِﻦْ أَﺣَﺪ إِﻟﱠﺎ ﺳَﯿُﻜَﻠﱢﻤُﮫُ رَﺑّﮫ ﻟَﯿْﺲَ ﺑَﯿْﻨﮫ وَﺑَﯿْﻨﮫ ﺗُﺮْﺟُﻤَﺎن وَﻗَﻮْﻟﮫ ﻓِﻲ‬
‫ﺳَﻨَﺪه ﻋَﻦْ ﺧَﯿْﺜَﻤَﺔَ ﻓِﻲ رِوَاﯾَﺔ ﺣَﻔْﺺ ﺑْﻦ ﻏِﯿَﺎث ﻋَﻦْ اﻟَْﺄﻋْﻤَﺶ ‪ :‬ﺣَﺪﱠﺛَﻨِﻲ ﺧَﯿْﺜَﻤَﺔ ﺑْﻦ ﻋَﺒْﺪ اﻟﺮﱠﺣْﻤَﻦ ﻛَﻤَﺎ ﺗَﻘَﺪﱠمَ‬
‫ﻓِﻲ ﻛِﺘَﺎب اﻟﺮﱢﻗَﺎق وَﺳِﯿَﺎﻗﮫ ھُﻨَﺎكَ أَﺗَﻢّ ‪ ،‬وَﺳَﯿَﺄْﺗِﻲ أَﯾْﻀًﺎ ﻣِﻦْ وَﺟْﮫ آﺧَﺮ ﻋَﻦْ اﻟَْﺄﻋْﻤَﺶ وَﻗَﻮْﻟﮫ وَﻟَﺎ ﺣِﺠَﺎب‬
‫ﯾَﺤْﺠُﺒﮫُ ﻓِﻲ رِوَاﯾَﺔ اﻟْﻜُﺸْﻤِﯿﮭَﻨِﻲﱢ وَﻟَﺎ ﺣَﺎﺟِﺐ ﻗَﺎلَ اِﺑْﻦ ﺑَﻄﱠﺎل ﻣَﻌْﻨَﻰ رَﻓْﻊ اﻟْﺤِﺠَﺎب إِزَاﻟَﺔ اﻟْﺂﻓَﺔ ﻣِﻦْ أَﺑْﺼَﺎر‬
‫اﻟْﻤُﺆْﻣِﻨِﯿﻦَ اﻟْﻤَﺎﻧِﻌَﺔ ﻟَﮭُﻢْ ﻣِﻦْ اﻟﺮﱡؤْﯾَﺔ ﻓَﯿَﺮَوْﻧَﮫُ ﻟِﺎرْﺗِﻔَﺎﻋِﮭَﺎ ﻋَﻨْﮭُﻢْ ﺑِﺨَﻠْﻖِ ﺿِﺪّھَﺎ ﻓِﯿﮭِﻢْ ‪ ،‬وَﯾُﺸِﯿﺮ إِﻟَﯿْﮫِ ﻗَﻮْﻟﮫ ﺗَﻌَﺎﻟَﻰ‬
‫ﻓِﻲ ﺣَﻖّ اﻟْﻜُﻔﱠﺎر ) ﻛَﻠﱠﺎ إِﻧﱠﮭُﻢْ ﻋَﻦْ رَﺑّﮭﻢْ ﯾَﻮْﻣَﺌِﺬٍ ﻟَﻤَﺤْﺠُﻮﺑُﻮنَ ( وَﻗَﺎلَ اﻟْﺤَﺎﻓِﻆ ﺻَﻠَﺎح اﻟﺪﱢﯾﻦ اﻟْﻌَﻠَﺎﺋِﻲّ ﻓِﻲ ﺷَﺮْح‬
‫ﻗَﻮْﻟﮫ ﻓِﻲ ﻗِﺼﱠﺔ ﻣُﻌَﺎذ وَاﺗﱠﻖِ دَﻋْﻮَة اﻟْﻤَﻈْﻠُﻮم ﻓَﺈِﻧﱠﮫُ ﻟَﯿْﺲَ ﺑَﯿْﻨﮭَﺎ وَﺑَﯿْﻦ اﻟﻠﱠﮫ ﺣِﺠَﺎب اﻟْﻤُﺮَاد ﺑِﺎﻟْﺤَﺎﺟِﺐِ وَاﻟْﺤِﺠَﺎب‬
‫ﻧَﻔْﻲ اﻟْﻤَﺎﻧِﻊ ﻣِﻦْ اﻟﺮﱡؤْﯾَﺔ ﻛَﻤَﺎ ﻧَﻔَﻰ ﻋَﺪَم إِﺟَﺎﺑَﺔ دُﻋَﺎء اﻟْﻤَﻈْﻠُﻮم ﺛُﻢﱠ اِﺳْﺘَﻌَﺎرَ اﻟْﺤِﺠَﺎب ﻟِﻠﺮﱠدﱢ ﻓَﻜَﺎنَ ﻧَﻔْﯿﮫ دَﻟِﯿﻠًﺎ‬
‫ﻋَﻠَﻰ ﺛُﺒُﻮت اﻟْﺈِﺟَﺎﺑَﺔ وَاﻟﺘﱠﻌْﺒِﯿﺮ ﺑِﻨَﻔْﻲِ اﻟْﺤِﺠَﺎب أَﺑْﻠَﻎ ﻣِﻦْ اﻟﺘﱠﻌْﺒِﯿﺮ ﺑِﺎﻟْﻘَﺒُﻮلِ ؛ ﻟِﺄَنﱠ اﻟْﺤِﺠَﺎب ﻣِﻦْ ﺷَﺄْﻧﮫ اﻟْﻤَﻨْﻊ ﻣِﻦْ‬
‫اﻟْﻮُﺻُﻮل إِﻟَﻰ اﻟْﻤَﻘْﺼُﻮد ﻓَﺎﺳْﺘُﻌِﯿﺮَ ﻧَﻔْﯿﮫ ﻟِﻌَﺪَمِ اﻟْﻤَﻨْﻊ ‪ ،‬وَﯾَﺘَﺨَﺮﱠج ﻛَﺜِﯿﺮ ﻣِﻦْ أَﺣَﺎدِﯾﺚ اﻟﺼﱢﻔَﺎت ﻋَﻠَﻰ اﻟِﺎﺳْﺘِﻌَﺎرَة‬
‫اﻟﺘﱠﺨْﯿِﯿﻠِﯿﱠﺔ ‪ ،‬وَھِﻲَ أَنْ ﯾَﺸْﺘَﺮِك ﺷَﯿْﺌَﺎنِ ﻓِﻲ وَﺻْﻒ ﺛُﻢﱠ ﯾُﻌْﺘَﻤَﺪ ﻟَﻮَازِم أَﺣَﺪھﻤَﺎ ﺣَﯿْﺚُ ﺗَﻜُﻮن ﺟِﮭَﺔ اﻟِﺎﺷْﺘِﺮَاك‬
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‫وَﺻْﻔًﺎ ﻓَﯿَﺜْﺒُﺖ ﻛَﻤَﺎﻟﮫ ﻓِﻲ اﻟْﻤُﺴْﺘَﻌَﺎر ﺑِﻮَاﺳِﻄَﺔِ ﺷَﻲْء آﺧَﺮ ﻓَﯿَﺜْﺒُﺖ ذَﻟِﻚَ ﻟِﻠْﻤُﺴْﺘَﻌَﺎرِ ﻣُﺒَﺎﻟَﻐَﺔ ﻓِﻲ إِﺛْﺒَﺎت اﻟْﻤُﺸْﺘَﺮَك‬
‫‪ ،‬ﻗَﺎلَ ‪ :‬وَﺑِﺎﻟْﺤَﻤْﻞِ ﻋَﻠَﻰ ھَﺬِهِ اﻟِﺎﺳْﺘِﻌَﺎرَة اﻟﺘﱠﺨْﯿِﯿﻠِﯿﱠﺔ ﯾَﺤْﺼُﻞ اﻟﺘﱠﺨَﻠﱡﺺ ﻣِﻦْ ﻣَﮭَﺎوِي اﻟﺘﱠﺠَﺴﱡﻢ ‪ ،‬ﻗَﺎلَ ‪ :‬وَﯾَﺤْﺘَﻤِﻞ‬
‫أَنْ ﯾُﺮَاد ﺑِﺎﻟْﺤِﺠَﺎبِ اِﺳْﺘِﻌَﺎرَة ﻣَﺤْﺴُﻮس ﻟِﻤَﻌْﻘُﻮلٍ ؛ ﻟِﺄَنﱠ اﻟْﺤِﺠَﺎب ﺣِﺴﱢﻲّ وَاﻟْﻤَﻨْﻊ ﻋَﻘْﻠِﻲّ ‪ ،‬ﻗَﺎلَ ‪ :‬وَﻗَﺪْ وَرَدَ‬
‫ذِﻛْﺮ اﻟْﺤِﺠَﺎب ﻓِﻲ ﻋِﺪﱠة أَﺣَﺎدِﯾﺚ ﺻَﺤِﯿﺤَﺔ وَاﻟﻠﱠﮫُ ﺳُﺒْﺤَﺎﻧﮫ وَﺗَﻌَﺎﻟَﻰ ﻣُﻨَﺰﱠهٌ ﻋَﻤﱠﺎ ﯾَﺤْﺠُﺒﮫُ إِذْ اﻟْﺤِﺠَﺎب إِﻧﱠﻤَﺎ ﯾُﺤِﯿﻂ‬
‫ﺑِﻤُﻘَﺪﱠرٍ ﻣَﺤْﺴُﻮس ؛ وَﻟَﻜِﻦﱠ اﻟْﻤُﺮَاد ﺑِﺤِﺠَﺎﺑِﮫِ ﻣَﻨْﻌﮫ أَﺑْﺼَﺎر ﺧَﻠْﻘﮫ وَﺑَﺼَﺎﺋِﺮھﻢْ ﺑِﻤَﺎ ﺷَﺎءَ ﻣَﺘَﻰ ﺷَﺎءَ ﻛَﯿْﻒ ﺷَﺎءَ ‪،‬‬
‫وَإِذَا ﺷَﺎءَ ﻛَﺸَﻒَ ذَﻟِﻚَ ﻋَﻨْﮭُﻢْ ‪ ،‬وَﯾُﺆَﯾﱢﺪهُ ﻗَﻮْﻟﮫ ﻓِﻲ اﻟْﺤَﺪِﯾﺚ اﻟﱠﺬِي ﺑَﻌْﺪه وَﻣَﺎ ﺑَﯿْﻦ اﻟْﻘَﻮْم وَﺑَﯿْﻦ أَنْ ﯾَﻨْﻈُﺮُوا إِﻟَﻰ‬
‫رَﺑّﮭﻢْ إِﻟﱠﺎ رِدَاء اﻟْﻜِﺒْﺮِﯾَﺎء ﻋَﻠَﻰ وَﺟْﮭﮫ ﻓَﺈِنﱠ ﻇَﺎھِﺮه ﻟَﯿْﺲَ ﻣُﺮَادًا ﻗَﻄْﻌًﺎ ﻓَﮭِﻲَ اِﺳْﺘِﻌَﺎرَة ﺟَﺰْﻣًﺎ وَﻗَﺪْ ﯾَﻜُﻮن‬
‫اﻟْﻤُﺮَاد ﺑِﺎﻟْﺤِﺠَﺎبِ ﻓِﻲ ﺑَﻌْﺾ اﻟْﺄَﺣَﺎدِﯾﺚ اﻟْﺤِﺠَﺎب اﻟْﺤِﺴﱢﻲّ ﻟَﻜِﻨﱠﮫُ ﺑِﺎﻟﻨﱢﺴْﺒَﺔِ ﻟِﻠْﻤَﺨْﻠُﻮﻗِﯿﻦَ وَاﻟْﻌِﻠْﻢ ﻋِﻨْﺪ اﻟﻠﱠﮫ ﺗَﻌَﺎﻟَﻰ ‪،‬‬
‫وَﻧَﻘَﻞَ اﻟﻄﱢﯿﺒِﻲﱡ ﻓِﻲ ﺷَﺮْح ﺣَﺪِﯾﺚ أَﺑِﻲ ﻣُﻮﺳَﻰ ﻋِﻨْﺪ ﻣُﺴْﻠِﻢ ﺣِﺠَﺎﺑﮫ اﻟﻨﱡﻮر ﻟَﻮْ ﻛَﺸَﻔَﮫُ ﻟَﺄَﺣْﺮَﻗَﺖْ ﺳُﺒُﺤَﺎتُ وَﺟْﮭﮫ ﻣَﺎ‬
‫أَدْرَﻛَﮫُ ﺑَﺼَﺮُهُ أَنﱠ ﻓِﯿﮫِ إِﺷَﺎرَة إِﻟَﻰ أَنﱠ ﺣِﺠَﺎﺑﮫ ﺧِﻠَﺎف اﻟْﺤُﺠُﺐ اﻟْﻤَﻌْﮭُﻮدَة ﻓَﮭُﻮَ ﻣُﺤْﺘَﺠِﺐٌ ﻋَﻦْ اﻟْﺨَﻠْﻖ ﺑِﺄَﻧْﻮَارِ‬
‫ﻋِﺰّه وَﺟَﻠَﺎﻟﮫ وَأَﺷِﻌﱠﺔ ﻋَﻈَﻤَﺘﮫ وَﻛِﺒْﺮِﯾَﺎﺋِﮫِ ‪ ،‬وَذَﻟِﻚَ ھُﻮَ اﻟْﺤِﺠَﺎب اﻟﱠﺬِي ﺗُﺪْھَﺶ دُوﻧﮫ اﻟْﻌُﻘُﻮل وَﺗُﺒْﮭَﺖ اﻟَْﺄﺑْﺼَﺎر‬
‫وَﺗَﺘَﺤَﯿﱠﺮ اﻟْﺒَﺼَﺎﺋِﺮ ‪ ،‬ﻓَﻠَﻮْ ﻛَﺸَﻔَﮫُ ﻓَﺘَﺠَﻠﱠﻰ ﻟِﻤَﺎ وَرَاءَهُ ﺑِﺤَﻘَﺎﺋِﻖ اﻟﺼﱡﺪُﻓَﺎت وَﻋَﻈَﻤَﺔ اﻟﺬﱠات ﻟَﻢْ ﯾَﺒْﻖَ ﻣَﺨْﻠُﻮق إِﻟﱠﺎ‬
‫ﺴﺘْﺮ اﻟْﺤَﺎﺋِﻞ ﺑَﯿْﻦ اﻟﺮﱠاﺋِﻲ وَاﻟْﻤَﺮْﺋِﻲّ ‪ ،‬وَاﻟْﻤُﺮَاد ﺑِﮫِ‬ ‫اِﺣْﺘَﺮَقَ ‪ ،‬وَﻟَﺎ ﻣَﻨْﻈُﻮر إِﻟﱠﺎ اِﺿْﻤَﺤَﻞﱠ ‪ ،‬وَأَﺻْﻞ اﻟْﺤِﺠَﺎب اﻟ ﱠ‬
‫ھُﻨَﺎ ﻣَﻨْﻊ اﻟْﺄَﺑْﺼَﺎر ﻣِﻦْ اﻟﺮﱡؤْﯾَﺔ ﻟَﮫُ ﺑِﻤَﺎ ذُﻛِﺮَ ﻓَﻘَﺎمَ ذَﻟِﻚَ اﻟْﻤَﻨْﻊ ﻣَﻘَﺎم اﻟﺴﱢﺘْﺮ اﻟْﺤَﺎﺋِﻞ ﻓَﻌَﺒﱠﺮَ ﺑِﮫِ ﻋَﻨْﮫُ ‪ ،‬وَﻗَﺪْ ﻇَﮭَﺮَ‬
‫ﻣِﻦْ ﻧُﺼُﻮص اﻟْﻜِﺘَﺎب وَاﻟﺴﱡﻨﱠﺔ أَنﱠ اﻟْﺤَﺎﻟَﺔ اﻟْﻤُﺸَﺎر إِﻟَﯿْﮭَﺎ ﻓِﻲ ھَﺬَا اﻟْﺤَﺪِﯾﺚ ھِﻲَ ﻓِﻲ دَار اﻟﺪﱡﻧْﯿَﺎ اﻟْﻤُﻌَﺪﱠة ﻟِﻠْﻔَﻨَﺎءِ‬
‫ﻏﯿْﺮه ﯾَﺮْﺟِﻊ إِﻟَﻰ اﻟْﺨَﻠْﻖ ؛ ﻟِﺄَﻧﱠﮭُﻢْ ھُﻢْ‬
‫دُون دَار اﻟْﺂﺧِﺮَة اﻟْﻤُﻌَﺪﱠة ﻟِﻠْﺒَﻘَﺎءِ ‪ ،‬وَاﻟْﺤِﺠَﺎب ﻓِﻲ ھَﺬَا اﻟْﺤَﺪِﯾﺚ وَ َ‬
‫اﻟْﻤَﺤْﺠُﻮﺑُﻮنَ ﻋَﻨْﮫُ ‪ ،‬وَﻗَﺎلَ اﻟﻨﱠﻮَوِيّ ‪ :‬أَﺻْﻞ اﻟْﺤِﺠَﺎب اﻟْﻤَﻨْﻊ ﻣِﻦْ اﻟﺮﱡؤْﯾَﺔ ‪ ،‬وَاﻟْﺤِﺠَﺎب ﻓِﻲ ﺣَﻘِﯿﻘَﺔ اﻟﻠﱡﻐَﺔ اﻟﺴﱢﺘْﺮ‬
‫‪ ،‬وَإِﻧﱠﻤَﺎ ﯾَﻜُﻮن ﻓِﻲ اﻟْﺄَﺟْﺴَﺎم وَاﻟﻠﱠﮫُ ﺳُﺒْﺤَﺎﻧﮫ ﻣُﻨَﺰﱠهٌ ﻋَﻦْ ذَﻟِﻚَ ‪ ،‬ﻓَﻌُﺮِفَ أَنﱠ اﻟْﻤُﺮَاد اﻟْﻤَﻨْﻊ ﻣِﻦْ رُؤْﯾَﺘﮫ وَذَﻛَﺮَ‬
‫اﻟﻨﱡﻮر ؛ ﻟِﺄَﻧﱠﮫُ ﯾَﻤْﻨَﻊ ﻣِﻦْ اﻟْﺈِدْرَاك ﻓِﻲ اﻟْﻌَﺎدَة ﻟِﺸُﻌَﺎﻋِﮫِ ‪ ،‬وَاﻟْﻤُﺮَاد ﺑِﺎﻟْﻮَﺟْﮫِ اﻟﺬﱠات وَﺑِﻤَﺎ اِﻧْﺘَﮭَﻰ إِﻟَﯿْﮫِ ﺑَﺼَﺮه‬
‫ﺟَﻤِﯿﻊ اﻟْﻤَﺨْﻠُﻮﻗَﺎت ؛ ﻟِﺄَﻧﱠﮫُ ﺳُﺒْﺤَﺎﻧﮫ ﻣُﺤِﯿﻂ ﺑِﺠَﻤِﯿﻊِ اﻟْﻜَﺎﺋِﻨَﺎت‪ .‬اھـ‬
‫وﻧ ﺆﻣﻦ ﺑ ﺄن اﷲ ﺗﻌ ﺎﻟﻰ ‪) :‬ﻻ ﺗُﺪْرِﻛُ ﮫُ اﻟْﺄَﺑْ ﺼَﺎرُ وَھُ ﻮَ ﯾُ ﺪْرِكُ اﻟْﺄَﺑْ ﺼَﺎرَ وَھُ ﻮَ اﻟﻠﱠﻄِﯿ ﻒُ اﻟْﺨَﺒِﯿ ﺮُ( )ﺳ ﻮرة‬
‫اﻷﻧﻌﺎم ‪:‬اﻵﯾﺔ‪.(١٠٣‬‬
‫وﻧﺆﻣـ ـﻦ ﺑ ـﺄن اﻟﻤﺆﻣﻨﯿ ـﻦ ﯾﻨﻈ ﺮون ﻟ ﺮﺑﮭﻢ ﯾ ﻮم اﻟﻘﯿﺎﻣ ﺔ ))وُﺟُ ﻮهٌ ﯾَﻮْﻣَﺌِ ﺬٍ ﻧَﺎﺿِ ﺮَةٌ * إِﻟَ ﻰ رَﺑﱢﮭَ ﺎ ﻧَ ﺎﻇِﺮَةٌ(‬
‫)ﺳﻮرة اﻟﻘﯿﺎﻣﺔ‪(٢٢،٢٣:‬‬
‫وﻧﺆﻣـﻦ ﺑﺄن اﷲ ﺗﻌ ﺎﻟﻰ ﻻ ﻣﺜ ﻞ ﻟ ـﮫ )ﻟَ ﯿْﺲَ ﻛَﻤِﺜْﻠِ ﮫِ ﺷَ ﻲْءٌ وَھُ ﻮَ اﻟ ﺴﱠﻤِﯿﻊُ اﻟْﺒَ ﺼِﯿﺮُ( )ﺳ ﻮرة اﻟ ﺸـﻮرى‪:‬ﻣ ﻦ‬
‫اﻵﯾﺔ‪.(١١‬‬
‫وﻧﺆﻣﻦ ﺑﺄﻧﮫ ) ﻻ ﺗَﺄْﺧُﺬُهُ ﺳِﻨَﺔٌ وَﻻ ﻧَﻮْمٌ ()ﺳﻮرة اﻟﺒﻘﺮة‪ :‬ﻣﻦ اﻵﯾﺔ‪.(٢٥٥‬‬
‫وﻧﺆﻣﻦ ﺑﺄﻧﮫ )إِﻧﱠﻤَﺎ أَﻣْﺮُهُ إِذَا أَرَادَ ﺷَﯿْﺌﺎً أَنْ ﯾَﻘُﻮلَ ﻟَﮫُ ﻛُﻦْ ﻓَﯿَﻜُﻮنُ( )ﺳﻮرة ﯾّـﺲ‪:‬اﻵﯾﺔ ‪ .(٨٢‬و )وَﻟَﻘَ ﺪْ ﺧَﻠَﻘْﻨَ ﺎ‬
‫اﻟﺴﱠﻤَﺎوَاتِ وَاﻟْﺄَرْضَ وَﻣَﺎ ﺑَﯿْﻨَﮭُﻤَﺎ ﻓِﻲ ﺳِﺘﱠﺔِ أَﯾﱠﺎمٍ وَﻣَﺎ ﻣَﺴﱠﻨَﺎ ﻣِﻦْ ﻟُﻐُﻮبٍ( )ﺳﻮرة ق‪:‬اﻵﯾﺔ ‪.(٣٨‬‬
‫وﻧﺆﻣﻦ ﺑﺜﺒﻮت ﻛﻞ ﻣﺎ أﺛﺒﺘﮫ اﷲ ﻟﻨﻔﺴﮫ أو أﺛﺒﺘﮫ ﻟـﮫ رﺳﻮﻟﮫ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ﻣﻦ اﻷﺳ ﻤﺎء واﻟ ﺼﻔﺎت‬
‫ﻟﻜﻨﻨﺎ ﻧﻌﻮذ ﺑﺎﷲ ﻣﻦ اﻟﺘﻤﺜﯿﻞ‪ :‬ﺑﺄن ﯾﻘﻮل ﺷﺨﺺ ﺑﻘﻠﺒﮫ أو ﻟﺴﺎﻧﮫ‪ :‬ﺻ ﻔﺎت اﷲ ﺗﻌ ﺎﻟﻰ ﻛ ﺼﻔﺎت اﻟﻤﺨﻠ ﻮﻗﯿﻦ‪.‬‬
‫وﻧﺘﺒﺮأ ﻣﻦ اﻟﺘﻜﯿﯿﻒ )أي وﻻ ﯾﻘﺎل ﻛﯿﻒ وﻛﯿﻒ ﻋﻨﮫ ﻣﺮﻓﻮع( ‪ :‬ﺑﺄن ﯾﻘﻮل ﺷﺨﺺ ﺑﻘﻠﺒﮫ أو ﻟﺴﺎﻧﮫ‪ :‬ﻛﯿﻔﯿ ﺔ‬
‫ﺻﻔﺎت اﷲ ﺗﻌﺎﻟﻰ ﻛﺬا وﻛﺬا‪.‬‬
‫أي ﻧﻤﺮھﺎ ﻛﻤ ﺎ ھ ﻲ وﻧ ﺪع ﻣﻌﻨﺎھ ﺎ ﷲ ورﺳ ﻮﻟﮫ وﻧ ﺆﻣﻦ ﺑﺎﻧﺘﻔ ﺎء ﻛ ﻞ ﻣ ﺎ ﻧﻔ ﺎه اﷲ ﻋ ﻦ ﻧﻔ ﺴﮫ أو ﻧﻔ ﺎه ﻋﻨ ﮫ‬
‫رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ‪ ،‬وﻧﺴﻜﺖ ﻋﻤﺎ ﺳﻜﺖ اﷲ ﻋﻨﮫ ورﺳﻮﻟﮫ‪.‬‬
‫وﻧﺮى أن اﻟﺴﯿﺮ ﻋﻠﻰ ھﺬا اﻟﻄﺮﯾﻖ ﻓﺮض ﻻ ﺑﺪ ﻣﻨﮫ‪ ،‬وذﻟﻚ ﻷن ﻣﺎ أﺛﺒﺘﮫ اﷲ ﻟﻨﻔﺴﮫ أو ﻧﻔﺎه ﻋﻨﮫ ﺳﺒﺤﺎﻧﮫ‬
‫ﻓﮭﻮ ﺧﺒﺮ أﺧﺒﺮ اﷲ ﺑ ﮫ ﻋ ﻦ ﻧﻔ ﺴﮫ وھ ﻮ ﺳ ﺒﺤﺎﻧﮫ أﻋﻠ ﻢ ﺑﻨﻔ ﺴﮫ وأﺻ ﺪق ﻗ ﯿﻼً وأﺣ ﺴﻦ ﺣ ﺪﯾﺜﺎً‪ ،‬واﻟﻌﺒ ﺎد ﻻ‬
‫ﯾﺤﯿﻄﻮن ﺑﮫ ﻋﻠﻤﺎً‪ .‬و ﻣﺎ أﺛﺒﺘﮫ ﻟﮫ رﺳﻮﻟﮫ أو ﻧﻔﺎه ﻋﻨﮫ ﻓﮭ ﻮ ﺧﺒ ﺮ أﺧﺒ ﺮ ﺑ ﮫ ﻋﻨ ﮫ‪ ،‬وھ ﻮ أﻋﻠ ﻢ اﻟﻨ ﺎس ﺑﺮﺑ ﮫ‬
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‫وأﻧﺼﺢ اﻟﺨﻠﻖ وأﺻﺪﻗﮭﻢ وأﻓﺼﺤﮭﻢ‪ .‬ﻓﻔﻲ ﻛﻼم اﷲ ﺗﻌﺎﻟﻰ ورﺳﻮﻟﮫ ﺻ ﻠﻰ اﷲ ﻋﻠﯿ ﮫ وﺳ ﻠﻢ ﻛﻤ ﺎل اﻟﻌﻠ ﻢ‬
‫واﻟﺼﺪق واﻟﺒﯿﺎن‪ ،‬ﻓﻼ ﻋﺬر ﻓﻲ رده أو اﻟﺘﺮدد ﻓﻲ ﻗﺒﻮﻟﮫ‪.‬‬
‫اﻷﺳﻤﺎء واﻟﺼﻔﺎت‪:‬‬
‫وﻛﻞ ﻣﺎ ذﻛﺮﻧﺎه ﻣﻦ أﺳﻤﺎء اﷲ وﺻﻔﺎت اﷲ ﺗﻌﺎﻟﻰ ﺗﻔﺼﯿﻼً أو إﺟﻤﺎﻻً‪ ،‬إﺛﺒﺎﺗﺎً أو ﻧﻔﯿﺎً‪ ،‬ﻓﺈﻧﻨﺎ ﻓﻲ ذﻟﻚ ﻋﻠ ﻰ‬
‫ﻛﺘﺎب رﺑﱢﻨﺎ وﺳُﻨﺔِ ﻧﺒﯿﻨﺎ ﻣﻌﺘﻤﺪون‪ ،‬وﻋﻠﻰ ﻣﺎ ﺳﺎر ﻋﻠﯿﮫ ﺳﻠﻒ اﻷُﻣﺔ وأﺋﻤﺔ اﻟﮭﺪى ﻣﻦ ﺑﻌﺪھﻢ ﺳﺎﺋﺮون‪.‬‬
‫وﻧﺮى وﺟﻮب إﺟﺮاء ﻧﺼﻮص اﻟﻜﺘﺎب واﻟﺴُﻨّﺔ ﻓﻲ ذﻟﻚ ﻛﻤﺎ ﺟ ﺎءت وﻧﺘﺒ ﺮﱠأ ﻣ ﻦ ﻃﺮﯾ ﻖ اﻟﻤﺤ ﺮّﻓﯿﻦ ﻟﮭ ﺎ‬
‫اﻟ ﺬﯾﻦ ﺻ ﺮﻓﻮھﺎ إﻟ ﻰ ﻏﯿ ﺮ ﻣ ﺎ أراد اﷲ ﺑﮭ ﺎ ورﺳ ﻮﻟﮫ‪ ،‬وﻣ ﻦ ﻃﺮﯾ ﻖ اﻟﻤﻌﻄﻠ ﯿﻦ ﻟﮭ ﺎ اﻟ ﺬﯾﻦ ﻋﻄﻠﻮھ ﺎ ﻣ ﻦ‬
‫ﻣ ﺪﻟﻮﻟﮭﺎ اﻟ ﺬي أراده اﷲ ورﺳ ﻮﻟﮫ‪ ،‬وﻣ ﻦ ﻃﺮﯾ ﻖ اﻟﻐ ﺎﻟﯿﻦ ﻓﯿﮭ ﺎ اﻟ ﺬﯾﻦ ﺣﻤﻠﻮھ ﺎ ﻋﻠ ﻰ اﻟﺘﻤﺜﯿ ﻞ أو ﺗﻜﻠﻔ ﻮا‬
‫ﻟﻤﺪﻟﻮﻟﮭﺎ اﻟﺘﻜﯿﯿﻒ )أي وﻻ ﯾﻘﺎل ﻛﯿﻒ وﻛﯿﻒ ﻋﻨﮫ ﻣﺮﻓﻮع(‪.‬‬
‫وﻧﻌﻠﻢ ﻋﻠﻢ اﻟﯿﻘﯿﻦ أن ﻣﺎ ﺟﺎء ﻓﻲ ﻛﺘﺎب اﷲ ﺗﻌﺎﻟﻰ أو ﺳُﻨﺔ ﻧﺒﯿﱢﮫ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ﻓﮭﻮ ﺣﻖ ﻻ ﯾﻨﺎﻗﺾ‬
‫ﺑﻌﻀﮫ ﺑﻌﻀﺎً ﻟﻘﻮﻟﮫ ﺗﻌﺎﻟﻰ‪) :‬أَﻓَ ﻼ ﯾَﺘَ ﺪَﺑﱠﺮُونَ اﻟْﻘُ ﺮْآنَ وَﻟَ ﻮْ ﻛَ ﺎنَ ﻣِ ﻦْ ﻋِﻨْ ﺪِ ﻏَﯿْ ﺮِ اﻟﻠﱠ ﮫِ ﻟَﻮَﺟَ ﺪُوا ﻓِﯿ ﮫِ اﺧْﺘِﻼﻓ ﺎً‬
‫ﻛَﺜِﯿ ﺮاً( )ﺳ ﻮرة اﻟﻨ ﺴﺎء‪:‬اﻵﯾ ﺔ ‪ .(٨٢‬وﻷن اﻟﺘﻨ ﺎﻗﺾ ﻓ ﻲ اﻷﺧﺒ ﺎر ﯾ ﺴﺘﻠﺰم ﺗﻜ ﺬﯾﺐ ﺑﻌ ﻀﮭﺎ ﺑﻌ ﻀﺎً وھ ﺬا‬
‫ﻣﺤﺎل ﻓﻲ ﺧﺒﺮ اﷲ ﺗﻌﺎﻟﻰ ورﺳﻮﻟﮫ ﺻﻠﻰ اﷲ ﻋﻠﯿ ﮫ وﺳ ﻠﻢ‪ .‬وﻣ ﻦ أدﻋ ﻰ أن ﻓ ﻲ ﻛﺘ ﺎب اﷲ ﺗﻌ ﺎﻟﻰ أو ﻓ ﻲ‬
‫ﺳُ ﻨﺔ رﺳ ﻮﻟﮫ ﺻ ﻠﻰ اﷲ ﻋﻠﯿ ﮫ وﺳ ﻠﻢ أو ﺑﯿﻨﮭﻤ ﺎ ﺗﻨﺎﻗ ﻀﺎً ﻓ ﺬﻟﻚ ﻟ ﺴﻮء ﻗ ﺼﺪه وزﯾ ﻎ ﻗﻠﺒ ﮫ ﻓﻠﯿﺘ ﺐ إﻟ ﻰ اﷲ‬
‫وﻟﯿﻨﺰع ﻋﻦ ﻏﯿّﮫ‪ ،‬وﻣﻦ ﺗﻮھﻢ اﻟﺘﻨﺎﻗﺾ ﻓﻲ ﻛﺘﺎب اﷲ ﺗﻌﺎﻟﻰ أو ﻓﻲ ﺳُﻨﺔ رﺳﻮﻟﮫ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ أو‬
‫ﺑﯿﻨﮭﻤﺎ‪ ،‬ﻓﺬﻟﻚ إﻣّﺎ ﻟﻘﻠّﺔ ﻋﻠﻤﮫ أو ﻗ ﺼﻮر ﻓﮭﻤ ﮫ أو ﺗﻘ ﺼﯿﺮه ﻓ ﻲ اﻟﺘ ﺪﺑﺮ‪ ،‬ﻓﻠﯿﺒﺤ ﺚ ﻋ ﻦ اﻟﻌﻠ ﻢ وﻟﯿﺠﺘﮭ ﺪ ﻓ ﻲ‬
‫اﻟﺘﺪﺑﺮ ﺣﺘﻰ ﯾﺘﺒﯿﻦ ﻟﮫ اﻟﺤﻖ‪ ،‬ﻓﺈن ﻟﻢ ﯾﺘﺒﯿﻦ ﻟﮫ ﻓﻠﯿﻜ ﻞ اﻷﻣ ﺮ إﻟ ﻰ ﻋﺎﻟﻤ ﮫ وﻟﯿﻜ ﻒﱠ ﻋ ﻦ ﺗﻮھﻤ ﮫ‪ ،‬وﻟﯿﻘ ﻞ ﻛﻤ ﺎ‬
‫ﯾﻘﻮل اﻟﺮاﺳﺨﻮن ﻓ ﻲ اﻟﻌﻠ ﻢ )آﻣَﻨﱠ ﺎ ﺑِ ﮫِ ﻛُ ﻞﱞ ﻣِ ﻦْ ﻋِﻨْ ﺪِ رَﺑﱢﻨَ ﺎ()ﺳ ﻮرة آل ﻋﻤ ﺮان‪ :‬ﻣ ﻦ اﻵﯾ ﺔ‪ .(٧‬وﻟ ﯿﻌﻠﻢ أن‬
‫اﻟﻜﺘﺎب واﻟﺴُﻨﱠﺔ ﻻ ﺗﻨﺎﻗﺾ ﻓﯿﮭﻤﺎ وﻻ ﺑﯿﻨﮭﻤﺎ وﻻ اﺧﺘﻼف‪.‬‬
‫اﻹﯾﻤﺎن ﺑﻤﻼﺋﻜﺔ اﷲ‪:‬‬

‫وﻧﺆﻣـﻦ ﺑﻤﻼﺋﻜـﺔ اﷲ ﺗﻌﺎﻟﻰ وأﻧﮭﻢ )ﻋِﺒَﺎدٌ ﻣُﻜْﺮَﻣُﻮنَ *ﻻ ﯾَ ﺴْﺒِﻘُﻮﻧَﮫُ ﺑِ ﺎﻟْﻘَﻮْلِ وَھُ ﻢْ ﺑِ ﺄَﻣْﺮِهِ ﯾَﻌْﻤَﻠُ ﻮنَ( )ﺳ ﻮرة‬
‫اﻷﻧﺒﯿﺎء‪:‬ﻣﻦ اﻵﯾﺔ ‪،٢٦‬واﻵﯾ ﺔ‪ . (٢٧‬ﺧﻠﻘﮭ ﻢ اﷲ ﺗﻌ ﺎﻟﻰ ﻓﻘ ﺎﻣﻮا ﺑﻌﺒﺎدﺗ ﮫ واﻧﻘ ﺎدوا ﻟﻄﺎﻋﺘ ﮫ )ﻻ ﯾَ ﺴْﺘَﻜْﺒِﺮُونَ‬
‫ﻋَﻦْ ﻋِﺒَﺎدَﺗِ ﮫِ وَﻻ ﯾَﺴْﺘَﺤْ ﺴِﺮُونَ * ﯾُ ﺴَﺒﱢﺤُﻮنَ اﻟﻠﱠﯿْ ﻞَ وَاﻟﻨﱠﮭَ ﺎرَ ﻻ ﯾَﻔْﺘُ ﺮُونَ( )ﺳ ﻮرة اﻷﻧﺒﯿ ﺎء‪ :‬ﻣ ﻦ اﻵﯾ ﺔ‪،١٩‬‬
‫واﻵﯾﺔ‪.(٢٠‬‬
‫ﺣﺠﺒﮭﻢ اﷲ ﻋﻨﺎ ﻓﻼ ﻧﺮاھﻢ‪ ،‬ورﺑﻤﺎ ﻛﺸﻔﮭﻢ ﻟﺒﻌﺾ ﻋﺒﺎده‪ ،‬ﻓﻘﺪ رأى اﻟﻨﺒﻲ ﺻ ﻠﻰ اﷲ ﻋﻠﯿ ﮫ وﺳ ﻠﻢ ﺟﺒﺮﯾ ﻞ‬
‫ﻋﻠﻰ ﺻﻮرﺗﮫ ﻟﮫ ﺳﺘﻤﺎﺋﺔ ﺟﻨ ﺎح ﻗ ﺪ ﺳ ﺪّ اﻷﻓ ﻖ‪ ،‬وﺗﻤﺜ ﻞ ﺟﺒﺮﯾ ﻞ ﻟﻤ ﺮﯾﻢ ﺑ ﺸﺮاً ﺳ ﻮﯾﺎً ﻓﺨﺎﻃﺒﺘ ﮫ وﺧﺎﻃﺒﮭ ﺎ‪،‬‬
‫وأﺗﻰ إﻟﻰ اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﯿ ﮫ وﺳ ﻠﻢ وﻋﻨ ﺪه اﻟ ﺼﺤﺎﺑﺔ ﺑ ﺼﻮرة رﺟ ﻞ ﻻ ﯾُﻌ ﺮف وﻻ ﯾُ ﺮى ﻋﻠﯿ ﮫ أﺛ ﺮ‬
‫اﻟﺴﻔﺮ‪ ،‬ﺷﺪﯾﺪ ﺑﯿﺎض اﻟﺜﯿﺎب ﺷﺪﯾﺪ ﺳﻮاد اﻟﺸﻌﺮ‪ ،‬ﻓﺠﻠﺲ إﻟ ﻰ اﻟﻨﺒ ﻲ ﺻ ﻠﻰ اﷲ ﻋﻠﯿ ﮫ وﺳ ﻠﻢ ﻓﺄﺳ ﻨﺪ رﻛﺒﺘ ﮫ‬
‫إﻟ ﻰ رﻛﺒﺘ ﻲ اﻟﻨﺒ ﻲ ﺻ ﻠﻰ اﷲ ﻋﻠﯿ ﮫ وﺳ ﻠﻢ ووﺿ ﻊ ﻛﻔﯿ ﮫ ﻋﻠ ﻰ ﻓﺨﺬﯾ ﮫ‪ ،‬وﺧﺎﻃ ﺐ اﻟﻨﺒ ﻲ ﺻ ﻠﻰ اﷲ ﻋﻠﯿ ﮫ‬
‫وﺳﻠﻢ‪ ،‬وﺧﺎﻃﺒﮫ اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ وأﺧﺒﺮ اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ أﺻﺤﺎﺑﮫ أﻧﮫ ﺟﺒﺮﯾﻞ‪.‬‬
‫وﻧﺆﻣﻦ ﺑﺄن‪ :‬ﻟﻠﻤﻼﺋﻜﺔ أﻋﻤﺎﻻً ﻛﻠﻔﻮا ﺑﮭﺎ‪ :‬ﻓﻤﻨﮭﻢ ﺟﺒﺮﯾﻞ اﻟﻤﻜﻠﻒ ﺑﺎﻟﻮﺣﻲ ﯾﻨﺰل ﺑﮫ ﻣ ﻦ ﻋﻨ ﺪ اﷲ ﻋﻠ ﻰ ﻣ ﻦ‬
‫ﯾﺸﺎء ﻣﻦ أﻧﺒﯿﺎﺋﮫ ورﺳﻠﮫ‪ ،‬وﻣﻨﮭﻢ ﻣﯿﻜﺎﺋﯿﻞ اﻟﻤﻜﻠﻒ ﺑﺎﻟﻤﻄﺮ واﻟﻨﺒﺎت‪ ،‬وﻣﻨﮭﻢ إﺳﺮاﻓﯿﻞ‪ :‬اﻟﻤﻜﻠﻒ ﺑﺎﻟﻨﻔﺦ ﻓﻲ‬
‫اﻟﺼﻮر ﺣﯿﻦ اﻟﺼﻌﻖ واﻟﻨﺸﻮر‪ ،‬وﻣﻨﮭﻢ ﻣﻠﻚ اﻟﻤﻮت‪ :‬اﻟﻤﻜﻠﻒ ﺑﻘﺒﺾ اﻷرواح ﻋﻨﺪ اﻟﻤﻮت‪ ،‬وﻣﻨﮭﻢ ﻣﻠﻚ‬
‫اﻟﺠﺒﺎل‪ :‬اﻟﻤﻜﻠﻒ ﺑﮭﺎ‪ ،‬وﻣﻨﮭﻢ ﻣﺎﻟﻚ‪ :‬ﺧﺎزن اﻟﻨﺎر‪ ،‬وﻣﻨﮭﻢ ﻣﻼﺋﻜﺔ ﻣﻮﻛﻠﻮن ﺑﺎﻷﺟﻨﺔ ﻓﻲ اﻷرﺣﺎم وآﺧﺮون‬
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‫ﻣﻮﻛﻠ ﻮن ﺑﺤﻔ ﻆ ﺑﻨ ﻲ آدم وآﺧ ﺮون ﻣﻮﻛﻠ ﻮن ﺑﻜﺘﺎﺑ ﺔ أﻋﻤ ﺎﻟﮭﻢ‪ ،‬ﻟﻜ ﻞ ﺷ ﺨﺺ ﻣﻠﻜ ﺎن )ﻋَ ﻦِ اﻟْﯿَﻤِ ﯿﻦِ وَﻋَ ِ‬
‫ﻦ‬
‫اﻟﺸﱢﻤَﺎلِ ﻗَﻌِﯿﺪٌ * ﻣَﺎ ﯾَﻠْﻔِﻆُ ﻣِﻦْ ﻗَﻮْلٍ إِﻟﱠﺎ ﻟَﺪَﯾْﮫِ رَﻗِﯿﺐٌ ﻋَﺘِﯿﺪٌ( )ﺳﻮرة ق‪ :‬ﻣﻦ اﻵﯾﺔ‪ ،١٧‬واﻵﯾﺔ‪ .(١٨‬وآﺧﺮون‬
‫ﻣﻮﻛﻠﻮن ﺑﺴﺆال اﻟﻤﯿﺖ ﺑﻌﺪ اﻻﻧﺘﮭﺎء ﻣﻦ ﺗﺴﻠﯿﻤﮫ إﻟﻰ ﻣﺜﻮاه‪ ،‬ﯾﺄﺗﯿﮫ ﻣﻠﻜﺎن ﯾ ﺴﺄﻻﻧﮫ ﻋ ﻦ رﺑ ﮫ ودﯾﻨ ﮫ وﻧﺒﯿ ﮫ‬
‫ﻓـ )ﯾُﺜَﺒﱢﺖُ اﻟﻠﱠﮫُ اﻟﱠﺬِﯾﻦَ آﻣَﻨُﻮا ﺑِﺎﻟْﻘَﻮْلِ اﻟﺜﱠﺎﺑِﺖِ ﻓِﻲ اﻟْﺤَﯿَﺎةِ اﻟﺪﱡﻧْﯿَﺎ وَﻓِﻲ اﻟْﺂﺧِﺮَةِ وَﯾُﻀِﻞﱡ اﻟﻠﱠﮫُ اﻟﻈﱠﺎﻟِﻤِﯿﻦَ وَﯾَﻔْﻌَﻞُ اﻟﻠﱠﮫُ‬
‫ﻣَ ﺎ ﯾَ ﺸَﺎءُ( )ﺳ ﻮرة إﺑ ﺮاھﯿﻢ‪:‬اﻵﯾ ﺔ ‪ .(٢٧‬وﻣﻨﮭ ـﻢ اﻟﻤﻼﺋﻜ ﺔ اﻟﻤﻜﻠﻔ ﻮن ﺑﺄھ ﻞ اﻟﺠﻨ ﺔ )وَاﻟْﻤَﻼﺋِﻜَ ﺔُ ﯾَ ﺪْﺧُﻠُﻮنَ‬
‫ﻋَﻠَﯿْﮭِﻢْ ﻣِﻦْ ﻛُﻞﱢ ﺑَﺎبٍ * ﺳَﻼمٌ ﻋَﻠَﯿْﻜُﻢْ ﺑِﻤَﺎ ﺻَﺒَﺮْﺗُﻢْ ﻓَﻨِﻌْﻢَ ﻋُﻘْﺒَﻰ اﻟﺪﱠارِ( )ﺳ ﻮرة اﻟﺮﻋ ﺪ‪:‬ﻣ ﻦ اﻵﯾ ﺔ ‪٢٣‬واﻵﯾ ﺔ‬
‫‪ . (٢٤‬وﻗﺪ أﺧﺒﺮ اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ أن اﻟﺒﯿﺖ اﻟﻤﻌﻤﻮر ﻓﻲ اﻟﺴﻤﺎء ﯾﺪﺧﻠﮫ وﯾﺼﻠﻲ ﻓﯿﮫ ﻛﻞ ﯾﻮم‬
‫ﺳﺒﻌﻮن أﻟﻒ ﻣﻠﻚ ﺛﻢ ﻻ ﯾﻌﻮدون إﻟﯿﮫ آﺧﺮ ﻣﺎ ﻋﻠﯿﮭﻢ‪.‬‬
‫اﻹﯾﻤﺎن ﺑﻜﺘﺐ اﷲ ‪:‬‬
‫وﻧ ﺆﻣﻦ ﺑ ﺄن اﷲ ﺗﻌ ﺎﻟﻰ أﻧ ﺰل ﻋﻠ ﻰ رﺳ ﻠﮫ ﻛﺘﺒ ﺎً ﺣﺠّ ﺔ ﻋﻠ ﻰ اﻟﻌ ﺎﻟﻤﯿﻦ وﻣﺤﺠ ﺔ ﻟﻠﻌ ﺎﻟﻤﯿﻦ ﯾﻌﻠّﻤ ﻮﻧﮭﻢ ﺑﮭ ﺎ‬
‫اﻟﺤﻜﻤﺔ وﯾﺰﻛﻮﻧﮭﻢ‪.‬‬
‫وﻧﺆﻣﻦ ﺑﺄن اﷲ ﺗﻌﺎﻟﻰ أﻧﺰل ﻣﻊ ﻛﻞ رﺳﻮل ﻛﺘﺎﺑﺎً ﻟﻘﻮﻟﮫ ﺗﻌﺎﻟﻰ )ﻟَﻘَﺪْ أَرْﺳَﻠْﻨَﺎ رُﺳُﻠَﻨَﺎ ﺑِﺎﻟْﺒَﯿﱢﻨَﺎتِ وَأَﻧْﺰَﻟْﻨَﺎ ﻣَﻌَﮭُﻢُ‬
‫اﻟْﻜِﺘَﺎبَ وَاﻟْﻤِﯿﺰَانَ ﻟِﯿَﻘُﻮمَ اﻟﻨﱠﺎسُ ﺑِﺎﻟْﻘِﺴْﻂِ ()ﺳﻮرة اﻟﺤﺪﯾﺪ‪ :‬ﻣﻦ اﻵﯾﺔ‪.(٢٥‬‬
‫وﻧﻌﻠﻢ ﻣﻦ ھﺬه اﻟﻜﺘﺐ‪:‬‬

‫اﻟﺘ ﻮراة‪ :‬اﻟﺘ ﻲ أﻧﺰﻟﮭ ﺎ اﷲ ﺗﻌ ﺎﻟﻰ ﻋﻠ ﻰ ﻣﻮﺳ ﻰ ﺻ ﻠﻰ اﷲ ﻋﻠﯿ ﮫ وﺳ ﻠﻢ‪ ،‬وھ ﻲ أﻋﻈ ﻢ ﻛﺘ ﺐ ﺑﻨ ﻲ‬ ‫‪.١‬‬
‫إﺳﺮاﺋﯿﻞ )ﻓِﯿﮭَﺎ ھُﺪىً وَﻧُﻮرٌ ﯾَﺤْﻜُﻢُ ﺑِﮭَﺎ اﻟﻨﱠﺒِﯿﱡﻮنَ اﻟﱠﺬِﯾﻦَ أَﺳْﻠَﻤُﻮا ﻟِﻠﱠ ﺬِﯾﻦَ ھَ ﺎدُوا وَاﻟﺮﱠﺑﱠ ﺎﻧِﯿﱡﻮنَ وَاﻟْﺄَﺣْﺒَ ﺎرُ‬
‫ﺑِﻤَﺎ اﺳْﺘُﺤْﻔِﻈُﻮا ﻣِﻦْ ﻛِﺘَﺎبِ اﻟﻠﱠﮫِ()ﺳﻮرة اﻟﻤﺎﺋﺪة‪ :‬ﻣﻦ اﻵﯾﺔ‪.(٤٤‬‬
‫اﻹﻧﺠﯿﻞ‪ :‬اﻟﺘﻲ أﻧﺰﻟﮫ اﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﻋﯿﺴﻰ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ‪ ،‬وھﻮ ﻣﺼﺪق ﻟﻠﺘﻮراة وﻣ ﺘﻤﻢ‬ ‫‪.٢‬‬
‫ﻟﮭ ﺎ )وَآﺗَﯿْﻨَ ﺎهُ اﻟْﺄِﻧْﺠِﯿ ﻞَ ﻓِﯿ ﮫِ ھُ ﺪىً وَﻧُ ﻮرٌ وَﻣُ ﺼَﺪﱢﻗﺎً ﻟِﻤَ ﺎ ﺑَ ﯿْﻦَ ﯾَﺪَﯾْ ﮫِ ﻣِ ﻦَ اﻟﺘﱠ ﻮْرَاةِ وَھُ ﺪىً وَﻣَﻮْﻋِﻈَ ﺔً‬
‫ﻟِﻠْﻤُﺘﱠﻘِ ﯿﻦَ()ﺳ ﻮرة اﻟﻤﺎﺋ ﺪة‪ :‬ﻣ ﻦ اﻵﯾ ﺔ‪) .(٤٦‬وَﻟِﺄُﺣِ ﻞﱠ ﻟَﻜُ ﻢْ ﺑَﻌْ ﺾَ اﻟﱠ ﺬِي ﺣُ ﺮﱢمَ ﻋَﻠَ ﯿْﻜُﻢْ( )ﺳ ﻮرة آل‬
‫ﻋﻤﺮان‪ :‬ﻣﻦ اﻵﯾﺔ‪.(٥٠‬‬
‫اﻟﺰﺑﻮر‪ :‬اﻟﺬي آﺗﺎه اﷲ داود ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ‪.‬‬ ‫‪.٣‬‬
‫ﺻﺤﻒ إﺑﺮاھﯿﻢ وﻣﻮﺳﻰ‪ :‬ﻋﻠﯿﮭﻤﺎ اﻟﺼﻼة واﻟﺴﻼم‪.‬‬ ‫‪.٤‬‬
‫اﻟﻘﺮآن اﻟﻌﻈﯿﻢ‪ :‬اﻟﺬي أﻧﺰﻟﮫ اﷲ ﻋﻠﻰ ﻧﺒﯿﮫ ﻣﺤﻤﺪ ﺧﺎﺗﻢ اﻟﻨﺒﯿﯿﻦ )ھُ ﺪىً ﻟِﻠﻨﱠ ﺎسِ وَﺑَﯿﱢﻨَ ﺎتٍ ﻣِ ﻦَ اﻟْﮭُ ﺪَى‬ ‫‪.٥‬‬
‫وَاﻟْﻔُﺮْﻗَ ﺎنِ ()ﺳ ﻮرة اﻟﺒﻘ ﺮة‪ :‬ﻣ ﻦ اﻵﯾ ﺔ‪) .(١٨٥‬ﻣُ ﺼَﺪﱢﻗﺎً ﻟِﻤَ ﺎ ﺑَ ﯿْﻦَ ﯾَﺪَﯾْ ﮫِ ﻣِ ﻦَ اﻟْﻜِﺘَ ﺎبِ وَﻣُﮭَﯿْﻤِﻨ ﺎً‬
‫ﻋَﻠَﯿْﮫِ()ﺳﻮرة اﻟﻤﺎﺋﺪة‪:‬ﻣﻦ اﻵﯾﺔ‪ .(٤٨‬ﻓﻨﺴﺦ اﷲ ﺑﮫ ﺟﻤﯿﻊ اﻟﻜﺘﺐ اﻟﺴﺎﺑﻘﺔ وﺗﻜﻔﻞ ﺑﺤﻔﻈﮫ ﻋﻦ ﻋﺒﺚ‬
‫اﻟﻌﺎﺑﺜﯿﻦ وزﯾﻎ اﻟﻤﺤﺮﻓﯿﻦ )إِﻧﱠﺎ ﻧَﺤْﻦُ ﻧَﺰﱠﻟْﻨَﺎ اﻟﺬﱢﻛْﺮَ وَإِﻧﱠﺎ ﻟَﮫُ ﻟَﺤَ ﺎﻓِﻈُﻮنَ( )ﺳ ﻮرة اﻟﺤﺠ ﺮ‪ :‬اﻵﯾ ﺔ ‪.(٩‬‬
‫ﻷﻧﮫ ﺳﯿﺒﻘﻰ ﺣﺠﺔ ﻋﻠﻰ اﻟﺨﻠﻖ أﺟﻤﻌﯿﻦ إﻟﻰ ﯾ ﻮم اﻟﻘﯿﺎﻣ ﺔ‪) .‬وﻣﻌﺠ ﺰة ﻟﯿ ﻮم اﻟ ﺪﯾﻦ ﻋﻠ ﻰ ﻣ ﺎ ﻓ ﺼﻠﮫ‬
‫اﻟﺸﯿﺦ ﻣﺤﻤﺪ ﻣﺘﻮﻟﻰ اﻟﺸﻌﺮاوي – رﺣﻤﮫ اﷲ ‪ -‬ﻓﺄﺟﺎد أﯾﻤﺎ إﺟﺎدة ﻓﻼ ﺗﻔﺮط ﻓﻰ ﺳﻤﺎﻋﮫ(‬
‫أﻣ ﺎ اﻟﻜﺘ ﺐ اﻟ ﺴﺎﺑﻘﺔ ﻓﺈﻧﮭ ﺎ ﻣﺆﻗﺘ ﺔ ﺑﺄﻣ ﺪٍ ﯾﻨﺘﮭ ﻲ ﺑﻨ ﺰول ﻣ ﺎ ﯾﻨ ﺴﺨﮭﺎ وﯾﺒ ﯿﻦ ﻣ ﺎ ﺣ ﺼﻞ ﻓﯿﮭ ﺎ ﻣ ﻦ ﺗﺤﺮﯾ ﻒ‬
‫وﺗﻐﯿﯿﺮ‪ ،‬وﻟﮭ ﺬا ﻟ ﻢ ﺗﻜ ﻦ ﻣﻌ ﺼﻮﻣﺔ ﻣﻨ ﮫ ﻓﻘ ﺪ وﻗ ﻊ ﻓﯿﮭ ﺎ اﻟﺘﺤﺮﯾ ﻒ واﻟﺰﯾ ﺎدة واﻟ ﻨﻘﺺ )ﻣِ ﻦَ اﻟﱠ ﺬِﯾﻦَ ھَ ﺎدُوا‬
‫ﯾُﺤَﺮﱢﻓُﻮنَ اﻟْﻜَﻠِﻢَ ﻋَﻦْ ﻣَﻮَاﺿِﻌِﮫِ () ﺳﻮرة اﻟﻨﺴﺎء‪ :‬ﻣﻦ اﻵﯾﺔ‪) .(٤٦‬ﻓَﻮَﯾْﻞٌ ﻟِﻠﱠﺬِﯾﻦَ ﯾَﻜْﺘُﺒُﻮنَ اﻟْﻜِﺘَﺎبَ ﺑِﺄَﯾْ ﺪِﯾﮭِﻢْ ﺛُ ﻢﱠ‬
‫ﯾَﻘُﻮﻟُﻮنَ ھَﺬَا ﻣِﻦْ ﻋِﻨْﺪِ اﻟﻠﱠﮫِ ﻟِﯿَﺸْﺘَﺮُوا ﺑِﮫِ ﺛَﻤَﻨﺎً ﻗَﻠِﯿﻼً ﻓَﻮَﯾْﻞٌ ﻟَﮭُﻢْ ﻣِﻤﱠﺎ ﻛَﺘَﺒَﺖْ أَﯾْ ﺪِﯾﮭِﻢْ وَوَﯾْ ﻞٌ ﻟَﮭُ ﻢْ ﻣِﻤﱠ ﺎ ﯾَﻜْ ﺴِﺒُﻮنَ(‬
‫)ﺳﻮرة اﻟﺒﻘﺮة‪) .(٧٩:‬ﻗُﻞْ ﻣَﻦْ أَﻧْﺰَلَ اﻟْﻜِﺘَﺎبَ اﻟﱠﺬِي ﺟَﺎءَ ﺑِﮫِ ﻣُﻮﺳَﻰ ﻧُﻮراً وَھُﺪىً ﻟِﻠﻨﱠﺎسِ ﺗَﺠْﻌَﻠُﻮﻧَﮫُ ﻗَﺮَاﻃِﯿﺲَ‬
‫ﺗُﺒْﺪُوﻧَﮭَﺎ وَﺗُﺨْﻔُﻮنَ ﻛَﺜِﯿﺮاً () ﺳﻮرة اﻷﻧﻌ ﺎم‪ :‬ﻣ ﻦ اﻵﯾ ﺔ‪) .(٩١‬وَإِنﱠ ﻣِ ﻨْﮭُﻢْ ﻟَﻔَﺮِﯾﻘ ﺎً ﯾَﻠْ ﻮُونَ أَﻟْ ﺴِﻨَﺘَﮭُﻢْ ﺑِﺎﻟْﻜِﺘَ ﺎبِ‬
‫ﻟِﺘَﺤْﺴَﺒُﻮهُ ﻣِﻦَ اﻟْﻜِﺘَﺎبِ وَﻣَﺎ ھُﻮَ ﻣِﻦَ اﻟْﻜِﺘَﺎبِ وَﯾَﻘُﻮﻟُﻮنَ ھُﻮَ ﻣِﻦْ ﻋِﻨْ ﺪِ اﻟﻠﱠ ﮫِ وَﻣَ ﺎ ھُ ﻮَ ﻣِ ﻦْ ﻋِﻨْ ﺪِ اﻟﻠﱠ ﮫِ وَﯾَﻘُﻮﻟُ ﻮنَ‬
‫ﻋَﻠَﻰ اﻟﻠﱠﮫِ اﻟْﻜَﺬِبَ وَھُﻢْ ﯾَﻌْﻠَﻤُﻮنَ* ﻣَﺎ ﻛَﺎنَ ﻟِﺒَﺸَﺮٍ أَنْ ﯾُﺆْﺗِﯿَ ﮫُ اﻟﻠﱠ ﮫُ اﻟْﻜِﺘَ ﺎبَ وَاﻟْﺤُﻜْ ﻢَ وَاﻟﻨﱡﺒُ ﻮﱠةَ ﺛُ ﻢﱠ ﯾَﻘُ ﻮلَ ﻟِﻠﻨﱠ ﺎسِ‬
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‫ﻛُﻮﻧُﻮا ﻋِﺒَ ﺎداً ﻟِ ﻲ ﻣِ ﻦْ دُونِ اﻟﻠﱠ ﮫِ() ﺳ ﻮرة آل ﻋﻤ ﺮان‪ :‬اﻵﯾ ﺔ‪،٧٨‬وﻣ ﻦ اﻵﯾ ﺔ‪) . (٧٩‬ﯾَ ﺎ أَھْ ﻞَ اﻟْﻜِﺘَ ﺎبِ ﻗَ ْﺪ‬
‫ﺟَﺎءَﻛُﻢْ رَﺳُﻮﻟُﻨَﺎ ﯾُﺒَﯿﱢﻦُ ﻟَﻜُ ﻢْ ﻛَﺜِﯿ ﺮاً ﻣِﻤﱠ ﺎ ﻛُﻨْ ﺘُﻢْ ﺗُﺨْﻔُ ﻮنَ ﻣِ ﻦَ اﻟْﻜِﺘَ ﺎبِ () ﺳ ﻮرة اﻟﻤﺎﺋ ﺪة‪ :‬ﻣ ﻦ اﻵﯾ ﺔ ‪ (١٥‬إﻟ ﻰ‬
‫ﻗﻮﻟﮫ‪) :‬ﻟَﻘَﺪْ ﻛَﻔَﺮَ اﻟﱠﺬِﯾﻦَ ﻗَﺎﻟُﻮا إِنﱠ اﻟﻠﱠﮫَ ھُﻮَ اﻟْﻤَﺴِﯿﺢُ اﺑْﻦُ ﻣَﺮْﯾَﻢَ () ﺳﻮرة اﻟﻤﺎﺋﺪة‪ :‬ﻣﻦ اﻵﯾﺔ ‪.(١٧‬‬
‫اﻹﯾﻤﺎن ﺑﺄﻧﺒﯿﺎء اﷲ ورﺳﻠﮫ‪:‬‬
‫وﻧﺆﻣﻦ ﺑﺄن اﷲ ﺗﻌﺎﻟﻰ ﺑﻌﺚ إﻟﻰ ﺧﻠﻘﮫ رﺳﻼً )رُﺳُﻼً ﻣُﺒَﺸﱢﺮِﯾﻦَ وَﻣُﻨْﺬِرِﯾﻦَ ﻟِﺌَﻠﱠﺎ ﯾَﻜُﻮنَ ﻟِﻠﻨﱠﺎسِ ﻋَﻠَﻰ اﻟﻠﱠﮫِ ﺣُﺠﱠﺔٌ‬
‫ﺑَﻌْﺪَ اﻟﺮﱡﺳُﻞِ وَﻛَﺎنَ اﻟﻠﱠﮫُ ﻋَﺰِﯾﺰاً ﺣَﻜِﯿﻤﺎً( )ﺳﻮرة اﻟﻨﺴﺎء‪ :‬ﻣﻦ اﻵﯾﺔ ‪(١٦٥‬‬
‫وﻧﺆﻣﻦ ﺑﺄوﻟﮭﻢ إﻟﻰ ﺧﺎﺗﮭﻢ ﻣﺤﻤﺪ ﺻﻠﻰ اﷲ وﺳﻠّﻢ ﻋﻠﯿﮭﻢ أﺟﻤﻌﯿﻦ)إِﻧﱠﺎ أَوْﺣَﯿْﻨَﺎ إِﻟَﯿْﻚَ ﻛَﻤَ ﺎ أَوْﺣَﯿْﻨَ ﺎ إِﻟَ ﻰ ﻧُ ﻮحٍ‬
‫وَاﻟﻨﱠﺒِﯿﱢﯿﻦَ ﻣِﻦْ ﺑَﻌْﺪِهِ() ﺳﻮرة اﻟﻨﺴﺎء‪ :‬ﻣﻦ اﻵﯾﺔ‪) .(١٦٣‬ﻣَﺎ ﻛَﺎنَ ﻣُﺤَﻤﱠﺪٌ أَﺑَﺎ أَﺣَﺪٍ ﻣِﻦْ رِﺟَﺎﻟِﻜُﻢْ وَﻟَﻜِ ﻦْ رَﺳُ ﻮلَ‬
‫اﻟﻠﱠﮫِ وَﺧَﺎﺗَﻢَ اﻟﻨﱠﺒِﯿﱢﯿﻦَ ()ﺳﻮرة اﻷﺣﺰاب‪ :‬ﻣﻦ اﻵﯾﺔ‪.(٤٠‬‬
‫وأن أﻓﻀﻠﮭﻢ ﺳﯿﺪ وﻟﺪ آدم‪ :‬ﻣﺤﻤﺪ ﺛﻢ إﺑﺮاھﯿﻢ ﺛﻢ ﻣﻮﺳﻰ ﺛﻢ ﻧﻮح وﻋﯿﺴﻰ ﺑﻦ ﻣﺮﯾﻢ وھ ﻢ اﻟﻤﺨ ﺼﻮﺻﻮن‬
‫ﻓﻲ ﻗﻮﻟﮫ ﺗﻌﺎﻟﻰ )وَإِذْ أَﺧَﺬْﻧَﺎ ﻣِﻦَ اﻟﻨﱠﺒِﯿﱢﯿﻦَ ﻣِﯿﺜَﺎﻗَﮭُﻢْ وَﻣِﻨْﻚَ وَﻣِﻦْ ﻧُﻮحٍ وَإِﺑْﺮَاھِﯿﻢَ وَﻣُﻮﺳَﻰ وَﻋِﯿﺴَﻰ اﺑْ ﻦِ ﻣَ ﺮْﯾَﻢَ‬
‫وَأَﺧَﺬْﻧَﺎ ﻣِﻨْﮭُﻢْ ﻣِﯿﺜَﺎﻗﺎً ﻏَﻠِﯿﻈﺎً( )ﺳﻮرة اﻷﺣﺰاب ﻣﻦ اﻵﯾﺔ‪. (٧:‬‬
‫وﻧﻌﺘﻘﺪ أن ﺷﺮﯾﻌﺔ ﻣﺤﻤﺪ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳ ﻠﻢ ﺣﺎوﯾ ﺔ ﻟﻔ ﻀﺎﺋﻞ ﺷ ﺮاﺋﻊ ھ ﺆﻻء اﻟﺮﺳ ﻞ اﻟﻤﺨ ﺼﻮﺻﯿﻦ‬
‫ﺑﺎﻟﻔﻀﻞ ﻟﻘﻮﻟﮫ ﺗﻌﺎﻟﻰ‪) :‬ﺷَﺮَعَ ﻟَﻜُﻢْ ﻣِﻦَ اﻟ ﺪﱢﯾﻦِ ﻣَ ﺎ وَﺻﱠ ﻰ ﺑِ ﮫِ ﻧُﻮﺣ ﺎً وَاﻟﱠ ﺬِي أَوْﺣَﯿْﻨَ ﺎ إِﻟَﯿْ ﻚَ وَﻣَ ﺎ وَﺻﱠ ﯿْﻨَﺎ ﺑِ ﮫِ‬
‫إِﺑْﺮَاھِﯿﻢَ وَﻣُﻮﺳَﻰ وَﻋِﯿﺴَﻰ أَنْ أَﻗِﯿﻤُﻮا اﻟﺪﱢﯾﻦَ وَﻻ ﺗَﺘَﻔَﺮﱠﻗُﻮا ﻓِﯿﮫِ ( ) ﺳﻮرة اﻟﺸﻮرى‪ :‬ﻣﻦ اﻵﯾﺔ‪.((١٣‬‬
‫وﻧﺆﻣﻦ ﺑﺄن ﺟﻤﯿﻊ اﻟﺮﺳﻞ ﺑﺸﺮ ﻣﺨﻠﻮﻗﻮن‪ ،‬ﻟﯿﺲ ﻟﮭﻢ ﻣﻦ ﺧﺼﺎﺋﺺ اﻟﺮﺑﻮﺑﯿﺔ ﺷﻲء‪ ،‬ﻗﺎل اﷲ ﺗﻌ ﺎﻟﻰ ﻋ ﻦ‬
‫ﻧ ﻮح‪) :‬وَﻻ أَﻗُ ﻮلُ ﻟَﻜُ ﻢْ ﻋِﻨْ ﺪِي ﺧَ ﺰَاﺋِﻦُ اﻟﻠﱠ ﮫِ وَﻻ أَﻋْﻠَ ﻢُ اﻟْﻐَﯿْ ﺐَ وَﻻ أَﻗُ ﻮلُ إِﻧﱢ ﻲ ﻣَﻠَ ﻚٌ () ﺳ ﻮرة ھ ﻮد‪:‬ﻣ ﻦ‬
‫اﻵﯾﺔ‪ . (٣١‬وأﻣﺮ اﷲ ﺗﻌﺎﻟﻰ ﻣﺤﻤﺪاً وھﻮ ﺧﺎﺗﻤﮭﻢ أن ﯾﻘﻮل‪َ) :‬ﻻ أَﻗُﻮلُ ﻟَﻜُﻢْ ﻋِﻨْ ﺪِي ﺧَ ﺰَاﺋِﻦُ اﻟﻠﱠ ﮫِ وَﻻ أَﻋْﻠَ ﻢُ‬
‫اﻟْﻐَﯿْﺐَ وَﻻ أَﻗُﻮلُ ﻟَﻜُﻢْ إِﻧﱢﻲ ﻣَﻠَﻚٌ( )ﺳﻮرة اﻷﻧﻌﺎم‪ :‬ﻣ ﻦ اﻵﯾ ﺔ‪ .(٥٠‬وأن ﯾﻘ ﻮل‪) :‬ﻗُ ﻞْ ﻻ أَﻣْﻠِ ﻚُ ﻟِﻨَﻔْ ﺴِﻲ ﻧَﻔْﻌ ﺎً‬
‫وَﻻ ﺿَﺮّاً إِﻟﱠﺎ ﻣَﺎ ﺷَﺎءَ اﻟﻠﱠﮫُ ( )ﺳﻮرة اﻷﻋﺮاف‪:‬ﻣﻦ اﻵﯾﺔ‪ .(١٨٨‬وأن ﯾﻘﻮل‪) :‬ﻗُﻞْ إِﻧﱢﻲ ﻻ أَﻣْﻠِﻚُ ﻟَﻜُﻢْ ﺿَﺮّاً‬
‫وَﻻ رَﺷَﺪاً * ﻗُﻞْ إِﻧّﻰِ ﻟَﻦ ﯾُﺠِﯿﺮَﻧﻲٍ ﻣِﻦَ اﻟﻠﱠﮫ أَﺣَﺪٌ وَﻟَﻦْ أَﺟِﺪَ ﻣِﻦ دُوﻧِﮫِ ﻣُﻠْﺘَﺤَﺪاً( )ﺳﻮرة اﻟﺠـﻦ‪:‬ﻣﻦ اﻵﯾﺔ ‪٢١‬‬
‫وﻣﺒـﴩا‬ ‫أرﺳـﻠﻨﺎك َ ِ ً‬
‫ﺷـﺎﻫﺪا َ ُ َ ﱢ ً‬ ‫﴿إﻧﺎ َ ْ َ ْ َ َ‬ ‫واﻵﯾﺔ‪ . ((٢٢‬وﻧﻮﻗﺮ رﺳﻮﻟﮫ ‪ -‬ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وآﻟﮫ وﺻﺤﺒﮫ ‪ -‬اﻟﺬي ﻗﺎل ﻓﯿﮫ ِ ﱠ‬
‫اﺗﺒـﻊ‬ ‫ﳞﺪى ِ ِﺑﻪ اﷲُ َ ِ‬
‫ﻣﻦ ﱠ َ َ‬
‫ﻣﺒﲔ ِ‬ ‫ِ‬
‫وﻛﺘﺎب ﱡ ِ ٌ َ ْ‬
‫ﻧﻮر َ َ ٌ‬
‫ﺟﺎءﻛﻢ ﻣﻦ ّ ِ‬
‫اﻟﻠـﻪ ُ ٌ‬ ‫َْ‬
‫﴿ﻗﺪ َ َ ُ ﱢ َ‬ ‫وﴎاﺟﺎ ﱡ ِ ً ‪‬‬
‫ﻣﻨﲑا﴾‬
‫)اﻷﺣـﺰاب‪(٤٥ :‬‬ ‫ﻠـﻪ ِ ِ ْ ِ ِ ِ‬
‫ﺑﺈذﻧﻪ َ َ ً‬
‫وداﻋﻴﺎ ِ َإﱃ اﻟ ﱠ ِ‬‫ِ‬
‫وﻧﺬﻳﺮا َ َ ً‬ ‫ََ ً‬
‫ِ‬
‫اﻟﺮﺳﻮل َ َ َ ُ ْ‬
‫ﻟﻮﺟﺪوا‬ ‫ﳍﻢ ﱠ ُ ُ‬‫واﺳﺘﻐﻔﺮ َ ُ ُ‬ ‫وا ﱠ َ‬
‫اﻟﻠـﻪ َ ْ َ ْ َ َ‬ ‫ﺟﺂؤوك َ ْ َ ْ َ ُ‬
‫ﻓﺎﺳﺘﻐﻔﺮ ْ‬ ‫ﻇﻠﻤﻮا َ ُ َ ُ ْ‬
‫أﻧﻔﺴﻬﻢ َ ُ َ‬ ‫إذ ﱠ َ ُ ْ‬ ‫أﳖﻢ ِ ْ‬‫﴿وﻟﻮ َ ﱠ ُ ْ‬
‫ََْ‬ ‫ﺳﺒﻞ ﱠ َ ِ‬
‫اﻟﺴﻼم‪﴾‬‬ ‫ِ ْ َ َُ‬
‫رﺿﻮاﻧﻪ ُ ُ َ‬
‫)اﳌﺎﺋﺪة‪(١٦ :‬‬
‫﴿ﻗـﻞ ِإن‬
‫ُ ْ‬ ‫أﻃﺎع ﱠ َ‬
‫اﻟﻠـﻪ﴾‬
‫)اﻟﻨـﺴﺎء‪(٨٠ :‬‬
‫ﻓﻘﺪ َ َ َ‬ ‫ﻳﻄﻊ ﱠ ُ َ‬
‫اﻟﺮﺳﻮل َ َ ْ‬ ‫﴿ﻣﻦ ُ ِ ِ‬
‫َ ْ‬ ‫إﻧﻚ َ َ ُ ُ‬
‫ﻟﺮﺳﻮﻟﻪ﴾‬
‫)اﳌﻨـﺎﻓﻘﻮن‪(١ :‬‬
‫ﻳﻌﻠﻢ ِ ﱠ َ‬ ‫﴿واﻟﻠـﻪ َ ْ َ ُ‬
‫َ ﱠ ُ‬ ‫رﺣﻴﲈ﴾‬ ‫ِ‬
‫ﺗﻮاﺑﺎ ﱠ ً‬ ‫ﱠ َ‬
‫اﻟﻠـﻪ َ ﱠ ً‬
‫)اﻟﻨﺴﺎء‪(٩٤ :‬‬
‫رﲪﺔ ﱢ ْ َِ‬ ‫اﻟﻠـﻪ َﻓ ﱠ ِ ُ ِ‬ ‫ﻛﻨﺘﻢ ُ ِ ﱡ َ‬

‫وأﻧﻪ ﻋـﲆ ﺑـﺼﲑة ُ ْ‬
‫﴿ﻗـﻞ‬ ‫ﻟﻠﻌﺎﳌﲔ ﴾‬ ‫أرﺳﻠﻨﺎك ِإﻻ َ ْ َ ً َ‬
‫)اﻷﻧﺒﻴﺎء‪(١٠٧ :‬‬ ‫وﻣﺎ َ ْ َ ْ َ َ‬
‫﴿ َ َ‬ ‫ﺎﺗﺒﻌﻮﲏ ُ ْ ِ‬
‫ﳛﺒﺒ ْﻜ ُُﻢ اﷲُّ﴾‬
‫)آل ﻋﻤﺮان‪(٣١ :‬‬
‫ﲢﺒﻮن ﱠ َ‬ ‫ُ ُْ‬
‫﴿وإﻧﻚ َ َ ِ‬
‫ﻟﺘﻬـﺪي ِ َإﱃ‬ ‫ﺧﻠ ٍﻖ َ ِ ٍ‬ ‫وﻣﻦ ﱠ ِ‬ ‫ﻋﲆ ِ ٍ‬ ‫أدﻋﻮ ِ َإﱃ ﱠ ِ‬ ‫ﻫـﺬه ِ ِ‬‫ِ ِ‬
‫َ ِﱠ َ ْ‬ ‫ﻋﻈﻴﻢ﴾‬
‫)اﻟﻘﻠـﻢ‪(٤ :‬‬ ‫ﻟﻌﲆ ُ ُ‬ ‫َ ِﱠ َ‬
‫﴿وإﻧﻚ َ َ َ‬ ‫اﺗﺒﻌﻨﻲ﴾‬
‫)ﻳﻮﺳﻒ‪(١٠٨ :‬‬
‫أﻧﺎ َ َ ِ َ َ‬ ‫ﺑﺼﲑة َ َ ْ‬‫اﻟﻠـﻪ َ َ َ َ‬ ‫ﺳﺒﻴﲇ َ ْ ُ‬ ‫َ‬ ‫َ‬
‫ﺑﺂﻳﺎﺗﻨﺎ ُ ِ ُ‬
‫ﻳﻮﻗﻨﻮن﴾‬
‫)اﻟـﺴﺠﺪة‪:‬‬
‫وﻛﺎﻧﻮا ِ َ ِ َ‬
‫ﺻﱪوا َ َ ُ‬
‫ﻟـﲈ َ َ ُ‬ ‫ﳞﺪون ِ َ ْ ِ َ‬
‫ﺑﺄﻣﺮﻧﺎ َ ﱠ‬ ‫ﻣﻨﻬﻢ َ ِ ﱠ ً‬
‫أﺋﻤﺔ َ ْ ُ َ‬ ‫َْ ِ‬
‫﴿وﺟﻌﻠﻨﺎ ْ ُ ْ‬ ‫َ َ َ‬
‫ﴏاط ﱠ ِ‬
‫اﻟﻠـﻪ﴾‬
‫)اﻟﺸﻮرى‪(٥٣- ٥٢ :‬‬ ‫ﻣﺴﺘﻘﻴﻢ ِ ِ‬ ‫ِ‬
‫ﴏاط ﱡ ْ َ ٍ َ‬
‫ِ ٍ‬
‫َ‬
‫ﻟﺘـﺆﻣﻨﻦ ِ ِ‬
‫ِ‬ ‫ْﻤﺔ ٍ ُﺛﻢ ﱠ َ َ ُ‬ ‫ﻛﺘﺎب ٍ ِ‬ ‫ِ‬ ‫اﻟﻠـﻪ ِ َ َ‬ ‫َِْ‬
‫ﺑـﻪ‬ ‫ُـﻢ َ ُ ْ ُ ﱠ‬ ‫ﻣـﺼﺪق ﱢ َ‬
‫ﻟــﲈ َﻣﻌ َﻜ ْ‬ ‫ﺟﺎءﻛﻢ ْ َ ُ ٌ‬
‫رﺳـﻮل ﱡ َ ﱢ ٌ‬ ‫وﺣﻜ َ‬ ‫ﻣﻦ َ َ‬ ‫ﻣﻴﺜﺎق ا ﱠ ِ ﱢ‬
‫ﻟﻨﺒﻴﲔ َﳌﺂ َآﺗﻴﺘَ ْ ُﻜ ُﻢ ﱢ‬ ‫﴿وإذ َ َ َ‬
‫أﺧﺬ ﱠ ُ‬ ‫‪(٢٤‬‬
‫﴿إن ﱠ َ‬
‫اﻟﻠــﻪ‬ ‫) ِﱠ‬ ‫ﳏﻤـﻮدا﴾‬ ‫رﺑـﻚ َ َ ً‬
‫ﻣﻘﺎﻣـﺎ ﱠ ْ ُ ً‬
‫)اﻹﴎاء‪(٧٩ :‬‬
‫ﻋﺴﻰ َأن َ ْ َ َ َ‬
‫ﻳﺒﻌﺜـﻚ َ ﱡ َ‬ ‫ﻟﻚ َ َ‬ ‫ﻓﺘﻬﺠﺪ ِ ِﺑﻪ َ ِ َ ً‬
‫ﻧﺎﻓﻠﺔ ﱠ َ‬ ‫﴿وﻣﻦ ﱠ ْ ِ‬
‫اﻟﻠﻴﻞ َ َ َ ﱠ ْ‬ ‫َ َ‬
‫ِ‬
‫َََ ُ ُ ﱠُ‬
‫وﻟﺘﻨﴫﻧﻪ﴾‬
‫)آل ﻋﻤـﺮان‪(٨١ :‬‬
‫ِ‬ ‫ﺻﻠﻮا َ َ ِ‬ ‫ِ‬ ‫ِ‬

‫ﺗﺴﻠﻴﲈ﴾(‬
‫وﺳﻠﻤﻮا َ ْ ً‬
‫)اﻷﺣﺰاب‪(٥٦ :‬‬
‫ﻋﻠﻴﻪ َ َ ﱢ ُ‬ ‫ْ‬ ‫آﻣﻨﻮا َ ﱡ‬ ‫أﳞﺎ ﱠ َ‬
‫اﻟﺬﻳﻦ َ ُ‬ ‫ﻋﲆ ﱠ ِ ﱢ‬
‫اﻟﻨﺒﻲ َﻳﺎ َ ﱡ َ‬ ‫َﺘﻪ ُ َ ﱡ َ‬
‫ﻳﺼﻠﻮن َ َ‬ ‫وﻣﻼﺋﻜ َ ُ‬‫َ َ‬
‫وﻧﺆﻣﻦ ﺑﺄﻧﮭﻢ ﻣﻦ ﻋﺒﺎد اﷲ أﻛﺮﻣﮭﻢ اﷲ ﺗﻌﺎﻟﻰ ﺑﺎﻟﺮﺳﺎﻟﺔ‪ ،‬ووﺻﻔﮭﻢ ﺑﺎﻟﻌﺒﻮدﯾ ﺔ ﻓ ﻲ أﻋﻠ ﻰ ﻣﻘﺎﻣ ﺎﺗﮭﻢ وﻓ ﻲ‬
‫ﺳﯿﺎق اﻟﺜﻨﺎء ﻋﻠﯿﮭﻢ‪ ،‬ﻓﻘﺎل ﻓﻲ ﻧﻮح )ذُرﱢﯾﱠﺔَ ﻣَﻦْ ﺣَﻤَﻠْﻨَ ﺎ ﻣَ ﻊَ ﻧُ ﻮحٍ إِﻧﱠ ﮫُ ﻛَ ﺎنَ ﻋَﺒْ ﺪاً ﺷَ ﻜُﻮراً( )اﻹﺳ ﺮاء‪. (٣:‬‬
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‫وﻗﺎل ﻓﻲ ﺧﺎﺗﻤﮭﻢ ﻣﺤﻤﺪ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ )ﺗَﺒَﺎرَكَ اﻟﱠﺬِي ﻧَ ﺰﱠلَ اﻟْﻔُﺮْﻗَ ﺎنَ ﻋَﻠَ ﻰ ﻋَﺒْ ﺪِهِ ﻟِﯿَﻜُ ﻮنَ ﻟِﻠْﻌَ ﺎﻟَﻤِﯿ َ‬
‫ﻦ‬
‫ﻧَﺬِﯾﺮاً( )اﻟﻔﺮﻗﺎن‪ . (١:‬وﻗﺎل ﻓﻲ رﺳﻞ آﺧﺮﯾﻦ )وَاذْﻛُﺮْ ﻋِﺒَﺎدَﻧَﺎ إِﺑْﺮَاھِﯿﻢَ وَإِﺳْﺤَﺎقَ وَﯾَﻌْﻘُ ﻮبَ أُوﻟِ ﻲ اﻟْﺄَﯾْ ﺪِي‬
‫وَاﻟْﺄَﺑْﺼَﺎرِ( )ص‪) .(٤٥:‬وَاذْﻛُﺮْ ﻋَﺒْﺪَﻧَﺎ دَاوُدَ ذَا اﻟْﺄَﯾْﺪِ إِﻧﱠﮫُ أَوﱠابٌ()ص‪ :‬اﻵﯾﺔ‪) .(١٧‬وَوَھَﺒْﻨَﺎ ﻟِﺪَاوُدَ ﺳُﻠَﯿْﻤَﺎنَ‬
‫ﻧِﻌْﻢَ اﻟْﻌَﺒْﺪُ إِﻧﱠﮫُ أَوﱠابٌ( )ص‪ .(٣٠:‬وﻗ ﺎل ﻓ ﻲ ﻋﯿ ﺴﻰ اﺑ ﻦ ﻣ ﺮﯾﻢ‪) :‬إِنْ ھُ ﻮَ إِﻟﱠ ﺎ ﻋَﺒْ ﺪٌ أَﻧْﻌَﻤْﻨَ ﺎ ﻋَﻠَﯿْ ﮫِ وَﺟَﻌَﻠْﻨَ ﺎهُ‬
‫ﻣَﺜَﻼً ﻟِﺒَﻨِﻲ إِﺳْﺮاﺋﯿﻞَ( )اﻟﺰﺧﺮف‪.(٥٩:‬‬
‫وﻧﺆﻣﻦ ﺑﺄن اﷲ ﺗﻌﺎﻟﻰ ﺧﺘﻢ اﻟﺮﺳﺎﻻت ﺑﺮﺳﺎﻟﺔ ﻣﺤﻤ ﺪ ﺻ ﻠﻰ اﷲ ﻋﻠﯿ ﮫ وﺳ ﻠﻢ وأرﺳ ﻠﮫ إﻟ ﻰ ﺟﻤﯿ ﻊ اﻟﻨ ﺎس‬
‫ﻟﻘﻮﻟﮫ ﺗﻌﺎﻟﻰ‪) :‬ﻗُﻞْ ﯾَﺎ أَﯾﱡﮭَﺎ اﻟﻨﱠﺎسُ إِﻧﱢﻲ رَﺳُﻮلُ اﻟﻠﱠﮫِ إِﻟَﯿْﻜُﻢْ ﺟَﻤِﯿﻌﺎً اﻟﱠﺬِي ﻟَﮫُ ﻣُﻠْﻚُ اﻟﺴﱠﻤَﺎوَاتِ وَاﻟْﺄَرْضِ ﻻ إِﻟَ ﮫَ‬
‫إِﻟﱠ ﺎ ھُ ﻮَ ﯾُﺤْﯿِ ﻲ وَﯾُﻤِﯿ ﺖُ ﻓَ ﺂﻣِﻨُﻮا ﺑِﺎﻟﻠﱠ ﮫِ وَرَﺳُ ﻮﻟِﮫِ اﻟﻨﱠﺒِ ﻲﱢ اﻟْ ﺄُﻣﱢﻲﱢ اﻟﱠ ﺬِي ﯾُ ﺆْﻣِﻦُ ﺑِﺎﻟﻠﱠ ﮫِ وَﻛَﻠِﻤَﺎﺗِ ﮫِ وَاﺗﱠﺒِﻌُ ﻮهُ ﻟَﻌَﻠﱠﻜُ ﻢْ‬
‫ﺗَﮭْﺘَﺪُونَ( )اﻷﻋﺮاف‪.(١٥٨:‬‬
‫وﻧﺆﻣﻦ ﺑﺄن ﺷﺮﯾﻌﺘﮫ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ھﻲ دﯾ ﻦ اﻹﺳ ﻼم اﻟ ﺬي ارﺗ ﻀﺎه اﷲ ﺗﻌ ﺎﻟﻰ ﻟﻌﺒ ﺎده‪ ،‬وأن اﷲ‬
‫ﺗﻌﺎﻟﻰ ﻻ ﯾﻘﺒﻞ ﻣﻦ أﺣﺪ دﯾﻨﺎً ﺳ ﻮاه ﻟﻘﻮﻟ ﮫ ﺗﻌ ﺎﻟﻰ‪) :‬إِنﱠ اﻟ ﺪﱢﯾﻦَ ﻋِﻨْ ﺪَ اﻟﻠﱠ ﮫِ اﻟْﺈﺳْ ﻼمُ()آل ﻋﻤ ﺮان‪ :‬اﻵﯾ ﺔ‪.(١٩‬‬
‫وﻗﻮﻟﮫ‪) :‬اﻟْﯿَﻮْمَ أَﻛْﻤَﻠْﺖُ ﻟَﻜُﻢْ دِﯾﻨَﻜُﻢْ وَأَﺗْﻤَﻤْﺖُ ﻋَﻠَﯿْﻜُﻢْ ﻧِﻌْﻤَﺘِﻲ وَرَﺿِﯿﺖُ ﻟَﻜُﻢُ اﻟْﺈﺳْﻼمَ دِﯾﻨﺎً ()اﻟﻤﺎﺋﺪة‪ :‬اﻵﯾﺔ‪. (٣‬‬
‫وﻗﻮﻟ ﮫ‪) :‬وَﻣَ ﻦْ ﯾَﺒْﺘَ ﻎِ ﻏَﯿْ ﺮَ اﻹﺳْ ﻼمِ دِﯾﻨ ﺎً ﻓَﻠَ ﻦْ ﯾُﻘْﺒَ ﻞَ ﻣِﻨْ ﮫُ وَھُ ﻮَ ﻓِ ﻲ اﻟْ ﺂﺧِﺮَةِ ﻣِ ﻦَ اﻟْﺨَﺎﺳِ ﺮِﯾﻦَ( )آل‬
‫ﻋﻤﺮان‪.(٨٥:‬‬
‫وﻧ ﺮى أن ﻣ ﻦ زﻋ ﻢ اﻟﯿ ﻮم دﯾﻨ ﺎً ﻗﺎﺋﻤ ﺎً ﻣﻘﺒ ﻮﻻً ﻋﻨ ﺪ اﷲ ﺳ ﻮى دﯾ ﻦ اﻹﺳ ﻼم‪ ،‬ﻣ ﻦ دﯾ ﻦ اﻟﯿﮭﻮدﯾ ﺔ أو‬
‫اﻟﻨﺼﺮاﻧﯿﺔ أو ﻏﯿﺮھﻤﺎ‪ ،‬ﻓﮭﻮ ﻛﺎﻓﺮ‪ .‬وﺑﺄرض اﻹﺳﻼم ﻣﻦ ﯾﺮﺗﺪ اﺳﺘﺘﺎﺑﮫ أھﻞ اﻟﺤﻞ واﻟﻌﻘﺪ‪ ،‬ﻓﺈن ﺗﺎب وإﻻ‬
‫أﻗﺎﻣﻮا ﻋﻠﯿﮫ ﺣﺪ اﻟﺮدة‪.‬‬
‫وﻧﺮى أن ﻣﻦ ﻛﻔﺮ ﺑﺮﺳﺎﻟﺔ ﻣﺤﻤﺪ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ إﻟﻰ اﻟﻨﺎس ﺟﻤﯿﻌﺎً ﻓﻘﺪ ﻛﻔﺮ ﺑﺠﻤﯿﻊ اﻟﺮﺳﻞ‪ ،‬ﺣﺘﻰ‬
‫ﺑﺮﺳﻮﻟﮫ اﻟﺬي ﯾﺰﻋﻢ أﻧﮫ ﻣﺆﻣﻦ ﺑﮫ ﻣﺘﺒﻊ ﻟﮫ‪ ،‬ﻟﻘﻮﻟﮫ ﺗﻌﺎﻟﻰ‪) :‬ﻛَﺬﱠﺑَﺖْ ﻗَﻮْمُ ﻧُﻮحٍ اﻟْﻤُﺮْﺳَﻠِﯿﻦَ( )اﻟﺸﻌﺮاء‪(١٠٥:‬‬
‫‪ .‬ﻓﺠﻌﻠﮭﻢ ﻣﻜﺬﺑﯿﻦ ﻟﺠﻤﯿﻊ اﻟﺮﺳﻞ‪ .‬وﻗﺎل ﺗﻌﺎﻟﻰ‪) :‬إِنﱠ اﻟﱠ ﺬِﯾﻦَ ﯾَﻜْﻔُ ﺮُونَ ﺑِﺎﻟﻠﱠ ﮫِ وَرُﺳُ ﻠِﮫِ وَﯾُﺮِﯾ ﺪُونَ أَنْ ﯾُﻔَﺮﱢﻗُ ﻮا‬
‫ﺑَﯿْﻦَ اﻟﻠﱠﮫِ وَرُﺳُﻠِﮫِ وَﯾَﻘُﻮﻟُﻮنَ ﻧُﺆْﻣِﻦُ ﺑِﺒَﻌْﺾٍ وَﻧَﻜْﻔُﺮُ ﺑِﺒَﻌْﺾٍ وَﯾُﺮِﯾﺪُونَ أَنْ ﯾَﺘﱠﺨِﺬُوا ﺑَﯿْﻦَ ذَﻟِ ﻚَ ﺳَ ﺒِﯿﻼً * أُوﻟَﺌِ ﻚَ‬
‫ھُﻢُ اﻟْﻜَﺎﻓِﺮُونَ ﺣَﻘّﺎً وَأَﻋْﺘَﺪْﻧَﺎ ﻟِﻠْﻜَﺎﻓِﺮِﯾﻦَ ﻋَﺬَاﺑﺎً ﻣُﮭِﯿﻨﺎً( )اﻟﻨﺴﺎء‪.(١٥١ ،١٥٠:‬‬
‫وﻧﺆﻣﻦ ﺑﺄﻧﮫ ﻻ ﻧﺒﻲ ﺑﻌﺪ ﻣﺤﻤﺪ رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ‪ ،‬وﻣﻦ ادﻋﻰ اﻟﻨﺒﻮة ﺑﻌ ﺪه أو ﺻ ﺪّق ﻣ ﻦ‬
‫ادّﻋﺎھﺎ ﻓﮭﻮ ﻛﺎﻓﺮ ﻷﻧﮫ ﻣﻜﺬب ﷲ ورﺳﻮﻟﮫ‪.‬‬
‫وﻧ ﺆﻣﻦ ﺑ ﺄن ﻟﻠﻨﺒ ﻲ ﺻ ﻠﻰ اﷲ ﻋﻠﯿ ﮫ وﺳ ﻠﻢ ﺧﻠﻔ ﺎء راﺷ ﺪﯾﻦ ﺧﻠﻔ ﻮه ﻓ ﻲ أﻣﺘ ﮫ ﻋﻠﻤ ﺎً ودﻋ ﻮة ووﻻﯾ ﺔ ﻋﻠ ﻰ‬
‫اﻟﻤﺆﻣﻨﯿﻦ‪ ،‬وﺑﺄن أﻓ ﻀﻠﮭﻢ وأﺣﻘﮭ ﻢ ﺑﺎﻟﺨﻼﻓ ﺔ أﺑ ﻮ ﺑﻜ ﺮ اﻟ ﺼﺪﯾﻖ‪ ،‬ﺛ ﻢ ﻋﻤ ﺮ ﺑ ﻦ اﻟﺨﻄ ﺎب‪ ،‬ﺛ ﻢ ﻋﺜﻤ ﺎن ﺑ ﻦ‬
‫ﻋﻔﺎن‪ ،‬ﺛﻢ ﻋﻠﻲ ﺑﻦ أﺑﻲ ﻃﺎﻟﺐ رﺿﻲ اﷲ ﻋﻨﮭﻢ أﺟﻤﻌﯿﻦ‪ .‬وھﻜﺬا ﻛﺎﻧﻮا ﻓﻲ اﻟﺨﻼﻓﺔ ﻗ ﺪراً ﻛﻤ ﺎ ﻛ ﺎﻧﻮا ﻓ ﻲ‬
‫اﻟﻔﻀﯿﻠﺔ‪ .‬وﻣﺎ ﻛﺎن اﷲ ﺗﻌﺎﻟﻰ – وﻟﮫ اﻟﺤﻜﻤﺔ اﻟﺒﺎﻟﻐﺔ ‪ -‬ﻟﯿﻮﻟﻲ ﻋﻠﻰ ﺧﯿ ﺮ اﻟﻘ ﺮون رﺟ ﻼً‪ ،‬وﻓ ﯿﮭﻢ ﻣ ﻦ ھ ﻮ‬
‫ﺧﯿﺮ ﻣﻨﮫ وأﺟﺪر ﺑﺎﻟﺨﻼﻓﺔ وﺑﮫ ﻗﺎل أﻣﯿﺮ اﻟﻤ ﺆﻣﻨﯿﻦ ﻓ ﻰ اﻟﺤ ﺪﯾﺚ اﻟﺤ ﺎﻓﻆ اﺑ ﻦ ﺣﺠ ﺮ اﻟﻌ ﺴﻘﻼﻧﻲ وﻣﺌ ﺎت‬
‫ﻣﻦ اﻟﺤﻔﺎظ ﻓﻰ اﻟﺤﺪﯾﺚ )وآﺧﺮھﻢ اﻟﺤﺎﻓﻆ أﺣﻤﺪ واﻟﺤﺎﻓﻆ ﻋﺒﺪ اﷲ اﻟﻐﻤﺎرﯾﻮن(‪.‬‬
‫وﻧﺆﻣﻦ ﺑﺄن اﻟﻤﻔﻀﻮل ﻣﻦ ھﺆﻻء ﻗﺪ ﯾﺘﻤﯿﺰ ﺑﺨﺼﯿﺼﺔ ﯾﻔﻮق ﻓﯿﮭﺎ ﻣﻦ ھﻮ أﻓ ﻀﻞ ﻣﻨ ﮫ‪ ،‬ﻟﻜﻨ ﮫ ﻻ ﯾ ﺴﺘﺤﻖ‬
‫ﺑﮭ ﺎ اﻟﻔ ﻀﻞ اﻟﻤﻄﻠ ﻖ ﻋﻠ ﻰ ﻣ ﻦ ﻓَ ﻀَﻠﮫ‪ ،‬ﻷن ﻣﻮﺟﺒ ﺎت اﻟﻔ ﻀﻞ ﻛﺜﯿ ﺮة ﻣﺘﻨﻮﻋ ﺔ وﺛﻤ ﺔ رأي ﻗ ﻮي ﺑ ﺄن‬
‫اﻟﺘﻔﻀﯿﻞ – ﻏﯿﺮ اﻟﺨﻼﻓﺔ ‪ -‬أﻣﺮ ﺗﻮﻗﯿﻔﻲ واﷲ ورﺳﻮﻟﮫ أﻋﻠﻢ‪.‬‬
‫وﻧﺆﻣﻦ ﺑﺄن ھﺬه اﻷﻣﺔ ﺧﯿﺮ اﻷﻣﻢ وأﻛﺮﻣﮭﺎ ﻋﻠﻰ اﷲ ﻋﺰ وﺟﻞ‪ ،‬ﻟﻘﻮﻟﮫ ﺗﻌﺎﻟﻰ‪) :‬ﻛُﻨْﺘُﻢْ ﺧَﯿْﺮَ أُﻣﱠ ﺔٍ أُﺧْﺮِﺟَ ﺖْ‬
‫ﻟِﻠﻨﱠﺎسِ ﺗَﺄْﻣُﺮُونَ ﺑِﺎﻟْﻤَﻌْﺮُوفِ وَﺗَﻨْﮭَﻮْنَ ﻋَﻦِ اﻟْﻤُﻨْﻜَﺮِ وَﺗُﺆْﻣِﻨُﻮنَ ﺑِﺎﻟﻠﱠﮫِ ()آل ﻋﻤﺮان‪ :‬اﻵﯾﺔ‪.(١١٠‬‬
‫وﻧﺆﻣﻦ ﺑﺄن ﺧﯿﺮ ھﺬه اﻷﻣﺔ اﻟﺼﺤﺎﺑﺔ ﺛﻢ اﻟﺘﺎﺑﻌﻮن ﺛﻢ ﺗﺎﺑﻌﻮھﻢ وﺑﺄﻧﮫ ﻻ ﺗﺰال ﻃﺎﺋﻔﺔ ﻣﻦ ھﺬه اﻷﻣﺔ ﻋﻠ ﻰ‬
‫اﻟﺤﻖ ﻇﺎھﺮﯾﻦ‪ ،‬ﻻ ﯾﻀﺮّھﻢ ﻣﻦ ﺧﺬﻟﮭﻢ أو ﺧﺎﻟﻔﮭﻢ ﺣﺘﻰ ﯾﺄﺗﻲ أﻣﺮ اﷲ ﻋﺰ وﺟﻞ‪.‬‬
‫وﻧﻌﺘﻘﺪ أن ﻣﺎ ﺟﺮى ﺑﯿﻦ اﻟﺼﺤﺎﺑﺔ رﺿﻲ اﷲ ﻋﻨﮭﻢ ﻣﻦ اﻟﻔﺘﻦ‪ ،‬ﻓﻘﺪ ﺻﺪر ﻋﻦ ﺗﺄوﯾﻞ اﺟﺘﮭﺪوا ﻓﯿﮫ‪ ،‬ﻓﻤ ﻦ‬
‫ﻛﺎن ﻣﻨﮭﻢ ﻣﺼﯿﺒﺎً ﻛﺎن ﻟﮫ أﺟﺮان‪ ،‬وﻣﻦ ﻛﺎن ﻣﻨﮭﻢ ﻣﺨﻄﺌﺎً ﺑﺎﻏﯿﺎ ﻓﻠ ﮫ أﺟ ﺮ واﺣ ﺪ وﺧﻄ ﺆه ﻣﻐﻔ ﻮر ﻟ ﮫ إن‬
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‫ﺷﺎء اﷲ‪ ،‬وﻧﺮى أﻧﮫ ﯾﺠﺐ أن ﻧﻜﻒ ﻋﻦ ﻣ ﺴﺎوﺋﮭﻢ‪ ،‬ﻓ ﻼ ﻧ ﺬﻛﺮھﻢ إﻻ ﺑﻤ ﺎ ﯾ ﺴﺘﺤﻘﻮﻧﮫ ﻣ ﻦ اﻟﺜﻨ ﺎء اﻟﺠﻤﯿ ﻞ‪،‬‬
‫وأن ﻧﻄﮭّﺮ ﻗﻠﻮﺑﻨﺎ ﻣﻦ اﻟﻐﻞ واﻟﺤﻘﺪ ﻋﻠﻰ أﺣﺪ ﻣﻨﮭﻢ‪ ،‬ﻟﻘﻮﻟﮫ ﺗﻌﺎﻟﻰ ﻓﯿﮭﻢ‪) :‬ﻻ ﯾَ ﺴْﺘَﻮِي ﻣِ ﻨْﻜُﻢْ ﻣَ ﻦْ أَﻧْﻔَ ﻖَ ﻣِ ﻦْ‬
‫ﻗَﺒْ ﻞِ اﻟْﻔَ ﺘْﺢِ وَﻗَﺎﺗَ ﻞَ أُوﻟَﺌِ ﻚَ أَﻋْﻈَ ﻢُ دَرَﺟَ ﺔً ﻣِ ﻦَ اﻟﱠ ﺬِﯾﻦَ أَﻧْﻔَﻘُ ﻮا ﻣِ ﻦْ ﺑَﻌْ ﺪُ وَﻗَ ﺎﺗَﻠُﻮا وَﻛُﻠّ ﺎً وَﻋَ ﺪَ اﻟﻠﱠ ﮫُ اﻟْﺤُ ﺴْﻨَﻰ‬
‫()اﻟﺤﺪﯾﺪ‪ :‬اﻵﯾﺔ‪ . (١٠‬وﻗﻮل اﷲ ﺗﻌﺎﻟﻰ ﻓﻰ ﻣﻦ ﺗﺒﻌﮭﻢ ))وَاﻟﱠﺬِﯾﻦَ ﺟَﺎءُوا ﻣِﻦْ ﺑَﻌْﺪِھِﻢْ ﯾَﻘُﻮﻟُﻮنَ رَﺑﱠﻨَﺎ اﻏْﻔِﺮْ ﻟَﻨَﺎ‬
‫وَﻟِﺈِﺧْﻮَاﻧِﻨَ ﺎ اﻟﱠ ﺬِﯾﻦَ ﺳَ ﺒَﻘُﻮﻧَﺎ ﺑِﺎﻟْﺄِﯾﻤَ ﺎنِ وَﻻ ﺗَﺠْﻌَ ﻞْ ﻓِ ﻲ ﻗُﻠُﻮﺑِﻨَ ﺎ ﻏِﻠّ ﺎً ﻟِﻠﱠ ﺬِﯾﻦَ آﻣَﻨُ ﻮا رَﺑﱠﻨَ ﺎ إِﻧﱠ ﻚَ رَؤُوفٌ رَﺣِ ﯿﻢٌ(‬
‫)اﻟﺤﺸﺮ‪(١٠:‬‬
‫اﻹﯾﻤﺎن ﺑﺎﻟﯿﻮم اﻵﺧﺮ‪:‬‬

‫وﻧﺆﻣﻦ ﺑﺎﻟﯿﻮم اﻵﺧﺮ وھﻮ ﯾﻮم اﻟﻘﯿﺎﻣﺔ اﻟﺬي ﻻ ﯾﻮم ﺑﻌﺪه‪ ،‬ﺣ ﯿﻦ ﯾﺒﻌ ﺚ اﻟﻨ ﺎس أﺣﯿ ﺎء ﻟﻠﺒﻘ ﺎء إﻣّ ﺎ ﻓ ﻲ دار‬
‫اﻟﻨﻌﯿﻢ وإﻣّﺎ ﻓﻲ دار اﻟﻌﺬاب اﻷﻟﯿﻢ‪.‬‬
‫ﻓﻨﺆﻣﻦ ﺑﺎﻟﺒﻌﺚ وھﻮ إﺣﯿﺎء اﷲ ﺗﻌﺎﻟﻰ اﻟﻤﻮﺗﻰ ﺣﯿﻦ ﯾﻨﻔﺦ إﺳﺮاﻓﯿﻞ ﻓﻲ اﻟﺼﻮر اﻟﻨﻔﺨ ﺔ اﻟﺜﺎﻧﯿ ﺔ )وَﻧُﻔِ ﺦَ ﻓِ ﻲ‬
‫اﻟﺼﱡﻮرِ ﻓَﺼَﻌِﻖَ ﻣَﻦْ ﻓِﻲ اﻟﺴﱠﻤَﺎوَاتِ وَﻣَﻦْ ﻓِﻲ اﻟْﺄَرْضِ إِﻟﱠﺎ ﻣَﻦْ ﺷَﺎءَ اﻟﻠﱠﮫُ ﺛُﻢﱠ ﻧُﻔِﺦَ ﻓِﯿﮫِ أُﺧْﺮَى ﻓَ ﺈِذَا ھُ ﻢْ ﻗِﯿَ ﺎمٌ‬
‫ﯾَﻨْﻈُﺮُونَ( )اﻟﺰﻣﺮ‪ .(٦٨:‬ﻓﯿﻘﻮم اﻟﻨﺎس ﻣﻦ ﻗﺒﻮرھﻢ ﻟﺮب اﻟﻌﺎﻟﻤﯿﻦ‪ ،‬ﺣﻔﺎة ﺑﻼ ﻧﻌﺎل‪ ،‬ﻋﺮاة ﺑﻼ ﺛﯿﺎب )ﻛَﻤَ ﺎ‬
‫ﺑَﺪَأْﻧَﺎ أَوﱠلَ ﺧَﻠْﻖٍ ﻧُﻌِﯿﺪُهُ وَﻋْﺪاً ﻋَﻠَﯿْﻨَﺎ إِﻧﱠﺎ ﻛُﻨﱠﺎ ﻓَﺎﻋِﻠِﯿﻦَ()اﻷﻧﺒﯿﺎء‪ :‬اﻵﯾﺔ‪.(١٠٤‬‬
‫وﻧﺆﻣﻦ ﺑﺼﺤﺎﺋﻒ اﻷﻋﻤﺎل ﺗﻌﻄﻰ ﺑﺎﻟﯿﻤﯿﻦ أو ﻣﻦ وراء اﻟﻈﮭﻮر ﺑﺎﻟﺸﻤﺎل )ﻓﺄَﻣﱠﺎ ﻣَﻦْ أُوﺗِﻲَ ﻛِﺘَﺎﺑَﮫُ ﺑِﯿَﻤِﯿﻨِﮫِ(‬
‫*ﻓَﺴَﻮْفَ ﯾُﺤَﺎﺳَﺐُ ﺣِﺴَﺎﺑﺎً ﯾَﺴِﯿﺮاً *وَﯾَﻨْﻘَﻠِﺐُ إِﻟَﻰ أَھْﻠِﮫِ ﻣَ ﺴْﺮُوراً * وَأَﻣﱠ ﺎ ﻣَ ﻦْ أُوﺗِ ﻲَ ﻛِﺘَﺎﺑَ ﮫُ وَرَاءَ ﻇَﮭْ ﺮِهِ *‬
‫ﻓَﺴَﻮْفَ ﯾَﺪْﻋُﻮ ﺛُﺒُﻮراً * وَﯾَﺼْﻠَﻰ ﺳَﻌِﯿﺮاً( )اﻻﻧﺸﻘﺎق‪) .(١٢- ٧ :‬وَﻛُ ﻞﱠ إِﻧْ ﺴَﺎنٍ أَﻟْﺰَﻣْﻨَ ﺎهُ ﻃَ ﺎﺋِﺮَهُ ﻓِ ﻲ ﻋُﻨُﻘِ ﮫِ‬
‫وَﻧُﺨْﺮِجُ ﻟَﮫُ ﯾَﻮْمَ اﻟْﻘِﯿَﺎﻣَﺔِ ﻛِﺘَﺎﺑﺎً ﯾَﻠْﻘَﺎهُ ﻣَﻨْﺸُﻮراً * اﻗْﺮَأْ ﻛِﺘَﺎﺑَﻚَ ﻛَﻔَﻰ ﺑِﻨَﻔْ ﺴِﻚَ اﻟْﯿَ ﻮْمَ ﻋَﻠَﯿْ ﻚَ ﺣَ ﺴِﯿﺒﺎً( )اﻹﺳ ﺮاء‪:‬‬
‫‪.(١٤ ،١٣‬‬
‫وﻧﺆﻣﻦ ﺑﺎﻟﻤﻮازﯾﻦ اﻟﻘﺴﻂ ﺗُﻮﺿـﻊ ﯾﻮم اﻟﻘﯿﺎﻣﺔ ﻓﻼ ﺗُﻈﻠﻢ ﻧﻔﺲ ﺷﯿﺌـﺎً )ﻓَﻤَﻦْ ﯾَﻌْﻤَﻞْ ﻣِﺜْﻘَﺎلَ ذَرﱠةٍ ﺧَﯿْﺮاً ﯾَﺮَهُ *‬
‫وَﻣَﻦْ ﯾَﻌْﻤَﻞْ ﻣِ ْﺜﻘَﺎلَ ذَرﱠةٍ ﺷَﺮّاً ﯾَﺮَهُ( )اﻟﺰﻟﺰﻟﺔ‪) . (٨ ،٧ :‬ﻓَﻤَﻦْ ﺛَﻘُﻠَﺖْ ﻣَﻮَازِﯾﻨُﮫُ ﻓَﺄُوﻟَﺌِﻚَ ھُﻢُ اﻟْﻤُﻔْﻠِﺤُﻮنَ* وَﻣَ ﻦْ‬
‫ﺧَﻔﱠ ﺖْ ﻣَﻮَازِﯾﻨُ ﮫُ ﻓَﺄُوﻟَﺌِ ﻚَ اﻟﱠ ﺬِﯾﻦَ ﺧَ ﺴِﺮُوا أَﻧْﻔُ ﺴَﮭُﻢْ ﻓِ ﻲ ﺟَﮭَ ﻨﱠﻢَ ﺧَﺎﻟِ ﺪُونَ * ﺗَﻠْﻔَ ﺢُ وُﺟُ ﻮھَﮭُﻢُ اﻟﻨﱠ ﺎرُ وَھُ ﻢْ ﻓِﯿﮭَ ﺎ‬
‫ﻛَ ﺎﻟِﺤُﻮنَ( )اﻟﻤﺆﻣﻨ ﻮن‪) .(١٠٤- ١٠٢:‬ﻣَ ﻦْ ﺟَ ﺎءَ ﺑِﺎﻟْﺤَ ﺴَﻨَﺔِ ﻓَﻠَ ﮫُ ﻋَ ﺸْﺮُ أَﻣْﺜَﺎﻟِﮭَ ﺎ وَﻣَ ﻦْ ﺟَ ﺎءَ ﺑِﺎﻟ ﺴﱠﯿﱢﺌَﺔِ ﻓَ ﻼ‬
‫ﯾُﺠْﺰَى إِﻟﱠﺎ ﻣِﺜْﻠَﮭَﺎ وَھُﻢْ ﻻ ﯾُﻈْﻠَﻤُﻮنَ( )اﻷﻧﻌﺎم‪. (١٦٠:‬‬
‫وﻧﺆﻣﻦ ﺑﺎﻟﺸﻔﺎﻋﺔ اﻟﻌﻈﻤﻰ ﻟﺮﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ﺧﺎﺻ ﺔ‪ ،‬ﯾ ﺸﻔﻊ ﻋﻨ ﺪ اﷲ ﺗﻌ ﺎﻟﻰ ﺑﺈذﻧ ﮫ ﺣ ﯿﻦ‬
‫ﯾﺼﯿﺒﮭﻢ ﻣﻦ اﻟﮭﻢّ واﻟﻜﺮب ﻣﺎ ﻻ ﯾُﻄﯿﻘﻮن ﻓﯿﺬھﺒﻮن إﻟﻰ آدم ﺛﻢ ﻧﻮح ﺛﻢ إﺑﺮاھﯿﻢ ﺛﻢ ﻣﻮﺳﻰ ﺛﻢ ﻋﯿﺴﻰ ﺣﺘﻰ‬
‫ﺗﻨﺘﮭﻲ إﻟﻰ رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ‪.‬‬
‫وﻧﺆﻣﻦ ﺑﺎﻟﺸﻔﺎﻋﺔ ﻓﯿﻤﻦ دﺧﻞ اﻟﻨﺎر ﻣﻦ اﻟﻤﺆﻣﻨﯿﻦ أن ﯾﺨﺮﺟﻮا ﻣﻨﮭ ﺎ‪ ،‬وھ ﻲ ﻟﻠﻨﺒ ﻲ ﺻ ﻠﻰ اﷲ ﻋﻠﯿ ﮫ وﺳ ﻠﻢ‬
‫وﻏﯿﺮه ﻣﻦ اﻟﻨﺒﯿﯿﻦ واﻟﻤﺆﻣﻨﯿﻦ واﻟﻤﻼﺋﻜﺔ‪ ،‬وﺑﺄن اﷲ ﺗﻌﺎﻟﻰ ﯾُﺨﺮج ﻣ ﻦ اﻟﻨ ﺎر أﻗﻮاﻣ ﺎً ﻣ ﻦ اﻟﻤ ﺆﻣﻨﯿﻦ ﺑﻐﯿ ﺮ‬
‫ﺷﻔﺎﻋﺔ‪ ،‬ﺑﻞ ﺑﻔﻀﻠﮫ ورﺣﻤﺘﮫ‪.‬‬
‫وﻧﺆﻣﻦ ﺑﺤﻮض رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ﻣﺎؤه أﺷﺪ ﺑﯿﺎﺿﺎً ﻣﻦ اﻟﻠﺒﻦ وأﺣﻠﻰ ﻣﻦ اﻟﻌﺴﻞ وأﻃﯿﺐ‬
‫ﻣﻦ راﺋﺤﺔ اﻟﻤﺴﻚ ﻃﻮﻟﮫ ﺷﮭﺮ وﻋﺮﺿﮫ ﺷﮭﺮ وآﻧﯿﺘﮫ ﻛﻨﺠﻮم اﻟﺴﻤﺎء ﺣﺴﻨﺎً وﻛﺜﺮة‪ ،‬ﯾﺮده اﻟﻤﺆﻣﻨﻮن ﻣ ﻦ‬
‫أﻣﺘﮫ‪ ،‬ﻣﻦ ﺷﺮب ﻣﻨﮫ ﻟﻢ ﯾﻈﻤﺄ ﺑﻌﺪ ذﻟﻚ‪.‬‬
‫وﻧﺆﻣﻦ ﺑﺎﻟﺼﺮاط اﻟﻤﻨﺼﻮب ﻋﻠﻰ ﺟﮭﻨﻢ ﯾﻤﺮ اﻟﻨﺎس ﻋﻠﯿﮫ ﻋﻠ ﻰ ﻗ ﺪر أﻋﻤ ﺎﻟﮭﻢ‪ ،‬ﻓﯿﻤ ﺮ أوﻟﮭ ﻢ ﻛ ﺎﻟﺒﺮق ﺛ ﻢ‬
‫ﻛﻤﺮ اﻟﺮﯾﺢ ﺛﻢ ﻛﻤﺮ اﻟﻄﯿﺮ وﺷﺪ اﻟﺮﺣ ﺎل‪ ،‬واﻟﻨﺒ ﻲ ﺻ ﻠﻰ اﷲ ﻋﻠﯿ ﮫ وﺳ ﻠﻢ ﻗ ﺎﺋﻢ ﻋﻠ ﻰ اﻟ ﺼﺮاط ﯾﻘ ﻮل‪ :‬ﯾ ﺎ‬
‫رب ﺳ ﻠّﻢ ﺳ ﻠّﻢ‪ .‬ﺣﺘ ﻰ ﺗﻌﺠ ﺰ أﻋﻤ ﺎل اﻟﻌﺒ ﺎد‪ ،‬ﻓﯿ ﺄﺗﻲ ﻣ ﻦ ﯾﺰﺣ ﻒ‪ ،‬وﻓ ﻲ ﺣ ﺎﻓﺘﻲ اﻟ ﺼﺮاط ﻛﻼﻟﯿ ﺐ ﻣﻌﻠﻘ ﺔ‬
‫ﻣﺄﻣﻮرة‪ ،‬ﺗﺄﺧﺬ ﻣﻦ أﻣﺮت ﺑﮫ‪ ،‬ﻓﻤﺨﺪوش ﻧﺎجٍ وﻣﻜﺮدس ﻓﻲ اﻟﻨﺎر‪.‬‬
‫وﻧﺆﻣﻦ ﺑﻜﻞ ﻣﺎ ﺟﺎء ﻓﻲ اﻟﻜﺘﺎب واﻟﺴﻨﺔ ﻣﻦ أﺧﺒﺎر ذﻟﻚ اﻟﯿﻮم وأھﻮاﻟﮫ‪ ،‬ﻋﺎﻓﺎﻧﺎ اﷲ ﻣﻦ أھﻮاﻟﮫ‪.‬‬
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‫وﻧﺆﻣﻦ ﺑﺸﻔﺎﻋﺔ اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ﻷھﻞ اﻟﺠﻨﺔ أن ﯾﺪﺧﻠﻮھﺎ‪ .‬وھﻲ ﻟﻠﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳ ﻠﻢ‬
‫ﺧﺎﺻﺔ‪.‬‬
‫وﻧﺆﻣﻦ ﺑﺎﻟﺠﻨﺔ واﻟﻨﺎر‪ ،‬ﻓﺎﻟﺠﻨﺔ دار اﻟﻨﻌﯿﻢ اﻟﺘﻲ أﻋﺪھﺎ اﷲ ﺗﻌﺎﻟﻰ ﻟﻠﻤﺆﻣﻨﯿﻦ اﻟﻤﺘﻘﯿﻦ‪ ،‬ﻓﯿﮭﺎ ﻣﻦ اﻟﻨﻌﯿﻢ ﻣ ﺎ ﻻ‬
‫ﻋﯿﻦ رأت وﻻ أُذن ﺳﻤﻌﺖ وﻻ ﺧﻄﺮ ﻋﻠﻰ ﻗﻠﺐ ﺑﺸﺮ )ﻓَﻼ ﺗَﻌْﻠَﻢُ ﻧَﻔْﺲٌ ﻣَﺎ أُﺧْﻔِﻲَ ﻟَﮭُﻢْ ﻣِﻦْ ﻗُﺮﱠةِ أَﻋْﯿُﻦٍ ﺟَﺰَاءً‬
‫ﺑِﻤَﺎ ﻛَﺎﻧُﻮا ﯾَﻌْﻤَﻠُﻮنَ( )اﻟﺴﺠﺪة‪ . (١٧:‬واﻟﻨﺎر‪ :‬دار اﻟﻌﺬاب اﻟﺘﻲ أﻋﺪﱠھﺎ اﷲ ﺗﻌﺎﻟﻰ ﻟﻠﻜﺎﻓﺮﯾﻦ اﻟﻈﺎﻟﻤﯿﻦ‪ ،‬ﻓﯿﮭﺎ‬
‫ﻣ ﻦ اﻟﻌ ﺬاب واﻟﻨﻜ ﺎل ﻣ ﺎ ﻻ ﯾﺨﻄ ﺮ ﻋﻠ ﻰ اﻟﺒ ﺎل )إِﻧﱠ ﺎ أَﻋْﺘَ ﺪْﻧَﺎ ﻟِﻠﻈﱠ ﺎﻟِﻤِﯿﻦَ ﻧَ ﺎراً أَﺣَ ﺎطَ ﺑِﮭِ ﻢْ ﺳُ ﺮَادِﻗُﮭَﺎ وَإِنْ‬
‫ﯾَﺴْﺘَﻐِﯿﺜُﻮا ﯾُﻐَﺎﺛُﻮا ﺑِﻤَﺎءٍ ﻛَﺎﻟْﻤُﮭْﻞِ ﯾَﺸْﻮِي اﻟْﻮُﺟُﻮهَ ﺑِﺌْﺲَ اﻟﺸﱠﺮَابُ وَﺳَﺎءَتْ ﻣُﺮْﺗَﻔَﻘﺎً()اﻟﻜﮭﻒ‪ :‬اﻵﯾﺔ‪ .(٢٩‬وھﻤﺎ‬
‫ﻣﻮﺟﻮدﺗﺎن اﻵن وﻟﻦ ﺗﻔﻨﯿﺎ أﺑﺪ اﻵﺑﺪﯾﻦ )وَﻣَﻦْ ﯾُﺆْﻣِﻦْ ﺑِﺎﻟﻠﱠﮫِ وَﯾَﻌْﻤَﻞْ ﺻَﺎﻟِﺤﺎً ﯾُﺪْﺧِﻠْﮫُ ﺟَﻨﱠﺎتٍ ﺗَﺠْﺮِي ﻣِﻦْ ﺗَﺤْﺘِﮭَﺎ‬
‫اﻟْﺄَﻧْﮭَﺎرُ ﺧَﺎﻟِﺪِﯾﻦَ ﻓِﯿﮭَﺎ أَﺑَﺪاً ﻗَﺪْ أَﺣْﺴَﻦَ اﻟﻠﱠﮫُ ﻟَﮫُ رِزْﻗﺎً()اﻟﻄﻼق‪ :‬اﻵﯾﺔ‪) .(١١‬إِنﱠ اﻟﻠﱠﮫَ ﻟَﻌَﻦَ اﻟْﻜَﺎﻓِﺮِﯾﻦَ وَأَﻋَﺪﱠ ﻟَﮭُﻢْ‬
‫ﺳَﻌِﯿﺮًا * ﺧَﺎﻟِﺪِﯾﻦَ ﻓِﯿﮭَﺎ أَﺑَﺪًا ﻟَﺎ ﯾَﺠِﺪُونَ وَﻟِﯿ‪‬ﺎ وَﻟَﺎ ﻧَ ﺼِﯿﺮًا* ﯾَ ﻮْمَ ﺗُﻘَﻠﱠ ﺐُ وُﺟُ ﻮھُﮭُﻢْ ﻓِ ﻲ اﻟﻨﱠ ﺎرِ ﯾَﻘُﻮﻟُ ﻮنَ ﯾَﺎﻟَﯿْﺘَﻨَ ﺎ‬
‫أَﻃَﻌْﻨَﺎ اﻟﻠﱠﮫَ وَأَﻃَﻌْﻨَﺎ اﻟﺮﱠﺳُﻮلَ ( )اﻷﺣﺰاب ‪.(٦٦- ٦٤‬‬
‫وﻧﺸﮭﺪ ﺑﺎﻟﺠﻨﺔ ﻟﻜﻞ ﻣ ﻦ ﺷ ﮭﺪ ﻟ ـﮫ اﻟﻜﺘ ﺎب واﻟ ﺴﻨﺔ ﺑ ﺎﻟﻌﯿﻦ أو ﺑﺎﻟﻮﺻ ﻒ‪ ،‬ﻓﻤ ﻦ اﻟ ﺸﮭﺎدة ﺑ ﺎﻟﻌﯿﻦ‪ :‬اﻟ ﺸﮭﺎدة‬
‫ﻷﺑﻲ ﺑﻜﺮ وﻋﻤﺮ وﻋﺜﻤﺎن وﻋﻠﻲ‪ ،‬وﻧﺤﻮھﻢ ﻣﻤﻦ ﻋﯿﻨﮭﻢ اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ‪ ،‬ﻛﺎﻟﻤﺒﺸﺮﯾﻦ ﺑﺎﻟﺠﻨﺔ‬
‫وﻣﻦ اﻟﺸﮭﺎدة ﺑﺎﻟﻮﺻﻒ‪ :‬اﻟﺸﮭﺎدة ﻟﻜﻞ ﻣﺆﻣﻦ وﺗﻘﻲ‪.‬‬
‫وﻧﺸﮭﺪ ﺑﺎﻟﻨﺎر ﻟﻜﻞ ﻣﻦ ﺷﮭﺪ ﻟـﮫ اﻟﻜﺘﺎب واﻟﺴﻨﺔ ﺑﺎﻟﻌﯿﻦ أو ﺑﺎﻟﻮﺻﻒ‪ ،‬ﻓﻤﻦ اﻟﺸﮭﺎدة ﺑﺎﻟﻌﯿﻦ‪ :‬اﻟﺸﮭﺎدة ﻷﺑﻲ‬
‫ﻟﮭﺐ وﻋﻤﺮو ﺑﻦ ﻟﺤ ﻲ اﻟﺨﺰاﻋ ﻲ وﻧﺤﻮھﻤ ﺎ‪ ،‬وﻣ ﻦ اﻟ ﺸﮭﺎدة ﺑﺎﻟﻮﺻ ﻒ‪ ،‬اﻟ ﺸﮭﺎدة ﻟﻜ ﻞ ﻛ ﺎﻓﺮٍ أو ﻣ ﺸﺮكٍ‬
‫ﺷﺮﻛﺎً أﻛﺒﺮ أو ﻣﻨﺎﻓﻖ‪ .‬وأن أھﻞ اﻟﻔﺘﺮة ﻧﺎﺟﻮن ﺑﻔﻀﻞ اﷲ‪.‬‬
‫وﻧﺆﻣﻦ ﺑﻔﺘﻨﺔ اﻟﻘﺒﺮ‪ :‬وھﻲ ﺳﺆال اﻟﻤﯿﺖ ﻓﻲ ﻗﺒ ﺮه ﻋ ﻦ رﺑﱢ ﮫ ودﯾﻨ ﮫ وﻧﺒﯿ ﮫ ﻓ ـﻲ ﻗﻮﻟ ﮫ ﺗﻌ ﺎﻟﻰ ‪) :‬ﯾُﺜَﺒﱢ ﺖُ اﻟﻠﱠ ﮫُ‬
‫اﻟﱠﺬِﯾﻦَ آﻣَﻨُﻮا ﺑِﺎﻟْﻘَﻮْلِ اﻟﺜﱠﺎﺑِﺖِ ﻓِﻲ اﻟْﺤَﯿَﺎةِ اﻟﺪﱡﻧْﯿَﺎ وَﻓِﻲ اﻟْﺂﺧِﺮَةِ()اﺑﺮاھﯿﻢ‪ :‬اﻵﯾﺔ‪ .(٢٧‬ﻓﯿﻘﻮل اﻟﻤﺆﻣﻦ‪ :‬رﺑﻲ اﷲ‬
‫ودﯾﻨﻲ اﻹﺳﻼم وﻧﺒﯿﻲ ﻣﺤﻤﺪ‪ ،‬وأﻣﺎ اﻟﻜﺎﻓﺮ واﻟﻤﻨﺎﻓﻖ ﻓﯿﻘﻮل‪ :‬ﻻ أدري ﺳﻤﻌﺖ اﻟﻨﺎس ﯾﻘﻮﻟﻮن ﺷﯿﺌﺎً ﻓﻘﻠﺘﮫ‪.‬‬
‫وﻧﺆﻣﻦ ﺑﻨﻌﯿﻢ اﻟﻘﺒﺮ ﻟﻠﻤﺆﻣﻨﯿﻦ )اﻟﱠﺬِﯾﻦَ ﺗَﺘَﻮَﻓﱠﺎھُﻢُ اﻟْﻤَﻼﺋِﻜَ ﺔُ ﻃَﯿﱢﺒِ ﯿﻦَ ﯾَﻘُﻮﻟُ ﻮنَ ﺳَ ﻼمٌ ﻋَﻠَ ﯿْﻜُﻢُ ادْﺧُﻠُ ﻮا اﻟْﺠَﻨﱠ ﺔَ ﺑِﻤَ ﺎ‬
‫ﻛُﻨْﺘُﻢْ ﺗَﻌْﻤَﻠُﻮنَ( )اﻟﻨﺤﻞ‪. (٣٢:‬‬
‫وﻧ ﺆﻣﻦ ﺑﻌ ﺬاب اﻟﻘﺒ ﺮ ﻟﻠﻈ ﺎﻟﻤﯿﻦ واﻟﻜ ﺎﻓﺮﯾﻦ )وَﻟَ ﻮْ ﺗَ ﺮَى إِذِ اﻟﻈﱠ ﺎﻟِﻤُﻮنَ ﻓِ ﻲ ﻏَﻤَ ﺮَاتِ اﻟْﻤَ ﻮْتِ وَاﻟْﻤَﻼﺋِﻜَ ُﺔ‬
‫ﺑَﺎﺳِﻄُﻮ أَﯾْﺪِﯾﮭِﻢْ أَﺧْﺮِﺟُﻮا أَﻧْﻔُﺴَﻜُﻢُ اﻟْﯿَ ﻮْمَ ﺗُﺠْ ﺰَوْنَ ﻋَ ﺬَابَ اﻟْﮭُ ﻮنِ ﺑِﻤَ ﺎ ﻛُﻨْ ﺘُﻢْ ﺗَﻘُﻮﻟُ ﻮنَ ﻋَﻠَ ﻰ اﻟﻠﱠ ﮫِ ﻏَﯿْ ﺮَ اﻟْﺤَ ﻖﱢ‬
‫وَﻛُﻨْﺘُﻢْ ﻋَﻦْ آﯾَﺎﺗِﮫِ ﺗَﺴْﺘَﻜْﺒِﺮُونَ()اﻷﻧﻌﺎم‪ :‬اﻵﯾﺔ‪.(٩٣‬‬
‫واﻷﺣﺎدﯾﺚ ﻓﻲ ھﺬا ﻛﺜﯿﺮة ﻣﻌﻠﻮﻣﺔ‪ ،‬ﻓﻌﻠﻰ اﻟﻤ ﺆﻣﻦ أن ﯾ ﺆﻣﻦ ﺑﻜ ﻞ ﻣ ﺎ ﺟ ﺎء ﺑ ﮫ اﻟﻜﺘ ﺎب واﻟ ﺴُﻨﺔ ﻣ ﻦ ھ ﺬه‬
‫اﻷﻣﻮر اﻟﻐﯿﺒﯿﺔ‪ ،‬وأﻻ ﯾﻌﺎرﺿﮭﺎ ﺑﻤﺎ ﯾﺸﺎھﺪ ﻓﻲ اﻟﺪﻧﯿﺎ‪ ،‬ﻓﺈن أﻣﻮر اﻵﺧ ﺮة ﻻ ﺗُﻘ ﺎس ﺑ ﺄﻣﻮر اﻟ ﺪﻧﯿﺎ ﻟﻈﮭ ﻮر‬
‫اﻟﻔﺮق اﻟﻜﺒﯿﺮ ﺑﯿﻨﮭﻤﺎ‪ .‬واﷲ اﻟﻤﺴﺘﻌﺎن‪.‬‬
‫اﻹﯾﻤﺎن ﺑﺎﻟﻘﻀﺎء واﻟﻘﺪر‪:‬‬
‫وﻧﺆﻣﻦ ﺑﺎﻟﻘﺪر ﺧﯿﺮه وﺷﺮه‪ ،‬وھﻮ ﺗﻘﺪﯾﺮ اﷲ ﺗﻌﺎﻟﻰ ﻟﻠﻜﺎﺋﻨﺎت ﺣﺴﺒﻤﺎ ﺳﺒﻖ ﺑﮫ ﻋﻠﻤﮫ واﻗﺘﻀﺘﮫ ﺣﻜﻤﺘﮫ‪.‬‬
‫وﻟﻠﻘﺪر أرﺑﻊ ﻣﺮاﺗﺐ‪:‬‬
‫اﻟﻤﺮﺗﺒﺔ اﻷوﻟﻰ‪ :‬اﻟﻌﻠﻢ‪ ،‬ﻓﺘﺆﻣﻦ ﺑﺄن اﷲ ﺗﻌ ﺎﻟﻰ ﺑﻜ ﻞ ﺷ ﻲء ﻋﻠ ﯿﻢ‪ ،‬ﻋﻠ ﻢ ﻣ ﺎ ﻛ ﺎن وﻣ ﺎ ﯾﻜ ﻮن وﻛﯿ ﻒ ﯾﻜ ﻮن‬
‫ﺑﻌﻠﻤﮫ اﻷزﻟﻲ اﻷﺑﺪي‪ ،‬ﻓﻼ ﯾﺘﺠﺪد ﻟﮫ ﻋﻠﻢ وﻻ ﻋﻠﻤﮫ ﺑﻌﺪ ﺟﮭﻞ وﻻ ﯾﻠﺤﻘﮫ ﻧﺴﯿﺎن ﺑﻌﺪ ﻋﻠﻢ‪.‬‬
‫اﻟﻤﺮﺗﺒﺔ اﻟﺜﺎﻧﯿﺔ‪ :‬اﻟﻜﺘﺎﺑﺔ‪ ،‬ﻓﺘﺆﻣﻦ ﺑﺄن اﷲ ﺗﻌﺎﻟﻰ ﻛﺘﺐ ﻓﻲ اﻟﻠ ﻮح اﻟﻤﺤﻔ ﻮظ ﻣ ﺎ ھ ﻮ ﻛ ﺎﺋﻦ إﻟ ﻰ ﯾ ﻮم اﻟﻘﯿﺎﻣ ﺔ‬
‫)أَﻟَﻢْ ﺗَﻌْﻠَﻢْ أَنﱠ اﻟﻠﱠﮫَ ﯾَﻌْﻠَﻢُ ﻣَﺎ ﻓِﻲ اﻟﺴﱠﻤَﺎءِ وَاﻟْﺄَرْضِ إِنﱠ ذَﻟِﻚَ ﻓِﻲ ﻛِﺘَﺎبٍ إِنﱠ ذَﻟِﻚَ ﻋَﻠَﻰ اﻟﻠﱠﮫِ ﯾَﺴِﯿﺮٌ( )اﻟﺤﺞ‪(٧٠:‬‬
‫اﻟﻤﺮﺗﺒﺔ اﻟﺜﺎﻟﺜﺔ‪ :‬اﻟﻤﺸﯿﺌﺔ‪ ،‬ﻓﺘﺆﻣﻦ ﺑﺄن اﷲ ﺗﻌﺎﻟﻰ ﻗﺪ ﺷﺎء ﻛﻞ ﻣﺎ ﻓﻲ اﻟﺴﻤﺎوات واﻷرض‪ ،‬ﻻ ﯾﻜﻮن ﺷ ﻲء‬
‫إﻻ ﺑﻤﺸﯿﺌﺘﮫ‪ ،‬ﻣﺎ ﺷﺎء اﷲ ﻛﺎن وﻣﺎ ﻟﻢ ﯾﺸﺄ ﻟﻢ ﯾﻜﻦ‪.‬‬
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‫اﻟﻤﺮﺗﺒﺔ اﻟﺮاﺑﻌﺔ‪ :‬اﻟﺨﻠﻖ‪ ،‬ﻓﺘﺆﻣﻦ ﺑﺄن اﷲ ﺗﻌﺎﻟﻰ ‪) :‬اﻟﻠﱠﮫُ ﺧَﺎﻟِﻖُ ﻛُﻞﱢ ﺷَﻲْءٍ وَھُﻮَ ﻋَﻠَﻰ ﻛُﻞﱢ ﺷَﻲْءٍ وَﻛِﯿﻞٌ *ﻟَ ﮫُ‬
‫ﻣَﻘَﺎﻟِﯿﺪُ اﻟﺴﱠﻤَﺎوَاتِ وَاﻟْﺄَرْضِ ()اﻟﺰﻣﺮ‪ :‬اﻵﯾﺔ‪. (٦٣ ،٦٢‬‬
‫وھﺬه اﻟﻤﺮاﺗﺐ اﻷرﺑﻊ ﺷﺎﻣﻠﺔ ﻟﻤﺎ ﯾﻜﻮن ﻣﻦ اﻟﻌﺒﺎد‪ ،‬ﻓﻜﻞ ﻣﺎ ﯾﻘﻮم ﺑﮫ اﻟﻌﺒﺎد ﻣﻦ أﻗﻮال أو أﻓﻌﺎل أو ﺗﺮوك‬
‫ﻓﮭﻲ ﻣﻌﻠﻮﻣﺔ ﷲ ﺗﻌﺎﻟﻰ ﻣﻜﺘﻮﺑﺔ ﻋﻨﺪه واﷲ ﺗﻌﺎﻟﻰ ﻗﺪ ﺷﺎءھﺎ وﺧﻠﻘﮭ ﺎ ))ﻟِﻤَ ﻦْ ﺷَ ﺎءَ ﻣِ ﻨْﻜُﻢْ أَنْ ﯾَ ﺴْﺘَﻘِﯿﻢَ* وَﻣَ ﺎ‬
‫ﺗَﺸَﺎءُونَ إِﻟﱠﺎ أَنْ ﯾَﺸَﺎءَ اﻟﻠﱠﮫُ رَبﱡ اﻟْﻌَﺎﻟَﻤِﯿﻦَ * )اﻟﺘﻜﻮﯾﺮ‪) .(٢٩ ،٢٨ :‬وَﻟَﻮْ ﺷَﺎءَ اﻟﻠﱠ ﮫُ ﻣَ ﺎ اﻗْﺘَﺘَﻠُ ﻮا وَﻟَﻜِ ﻦﱠ اﻟﻠﱠ ﮫَ‬
‫ﯾَﻔْﻌَﻞُ ﻣَﺎ ﯾُﺮِﯾﺪُ()اﻟﺒﻘﺮة‪ :‬اﻵﯾﺔ‪) .(٢٥٣‬وَﻟَﻮْ ﺷَﺎءَ اﻟﻠﱠﮫُ ﻣَﺎ ﻓَﻌَﻠُﻮهُ ﻓَﺬَرْھُﻢْ وَﻣَﺎ ﯾَﻔْﺘَﺮُونَ()اﻷﻧﻌﺎم‪ :‬اﻵﯾ ﺔ‪(١٣٧‬‬
‫‪).‬وَاﻟﻠﱠﮫُ ﺧَﻠَﻘَﻜُﻢْ وَﻣَﺎ ﺗَﻌْﻤَﻠُﻮنَ( )اﻟﺼﺎﻓﺎت‪.(٩٦:‬‬
‫وﻟﻜﻨﻨﺎ ﻣﻊ ذﻟﻚ ﻧﺆﻣﻦ ﺑﺄن ﻛﺴﺐ اﻟﻌﺒﺪ ﻷﻓﻌﺎﻟﮫ ﯾﻜﻮن ﺑﻘﺪرة اﷲ ﺗﻌﺎﻟﻰ ﺑﻼ ﺗﺄﺛﯿﺮ ﻣﻦ ﻗﺪرة اﻟﻌﺒﺪ‪:‬‬
‫اﻷول‪ :‬ﻗﻮﻟ ﮫ ﺗﻌ ﺎﻟﻰ‪) :‬ﻓَ ﺄْﺗُﻮا ﺣَ ﺮْﺛَﻜُﻢْ أَﻧﱠ ﻰ ﺷِ ﺌْﺘُﻢْ ()اﻟﺒﻘ ﺮة‪ :‬اﻵﯾ ﺔ‪ .(٢٢٣‬وﻗﻮﻟ ﮫ‪) :‬وَﻟَ ﻮْ أَرَادُوا اﻟْﺨُ ﺮُوجَ‬
‫ﻟَﺄَﻋَﺪﱡوا ﻟَﮫُ ﻋُﺪﱠةً ()اﻟﺘﻮﺑﺔ‪ :‬اﻵﯾﺔ‪.(٤٦‬‬
‫اﻟﺜﺎﻧﻲ‪ :‬ﺗﻮﺟﯿﮫ اﻷﻣﺮ واﻟﻨﮭﻲ إﻟﻰ اﻟﻌﺒﺪ‪) :‬ﻻ ﯾُﻜَﻠﱢﻒُ اﻟﻠﱠﮫُ ﻧَﻔْﺴﺎً إِﻟﱠﺎ وُﺳْﻌَﮭَﺎ()اﻟﺒﻘﺮة‪ :‬اﻵﯾﺔ‪.(٢٨٦‬‬
‫اﻟﺜﺎﻟﺚ‪ :‬ﻣﺪح اﻟﻤﺤﺴﻦ ﻋﻠﻰ إﺣﺴﺎﻧﮫ وذم اﻟﻤﺴﻲء ﻋﻠﻰ إﺳﺎءﺗﮫ‪ ،‬وإﺛﺎﺑﺔ ﻛﻞ ﻣﻨﮭﻤﺎ ﺑﻤﺎ ﯾﺴﺘﺤﻖ‪.،‬‬
‫اﻟﺮاﺑﻊ‪ :‬أن اﷲ ﺗﻌﺎﻟﻰ أرﺳﻞ اﻟﺮﺳﻞ )رُﺳُﻼً ﻣُﺒَﺸﱢﺮِﯾﻦَ وَﻣُﻨْ ﺬِرِﯾﻦَ ﻟِﺌَﻠﱠ ﺎ ﯾَﻜُ ﻮنَ ﻟِﻠﻨﱠ ﺎسِ ﻋَﻠَ ﻰ اﻟﻠﱠ ﮫِ ﺣُﺠﱠ ﺔٌ ﺑَﻌْ ﺪَ‬
‫اﻟﺮﱡﺳُﻞِ وَﻛَﺎنَ اﻟﻠﱠﮫُ ﻋَﺰِﯾﺰاً ﺣَﻜِﯿﻤﺎً( )اﻟﻨﺴﺎء‪.(١٦٥:‬‬
‫اﻟﺨﺎﻣﺲ‪ :‬أن ﻛﻞ ﻓﺎﻋ ﻞ ﯾﺤ ﺲﱡ أﻧ ﮫ ﯾﻔﻌ ﻞ اﻟ ﺸﻲء أو ﯾﺘﺮﻛ ﮫ ﺑ ﺪون أي ﺷ ﻌﻮر ﺑ ﺈﻛﺮاه‪ ،‬ﻓﮭ ﻮ ﯾﻘ ﻮم وﯾﻘﻌ ﺪ‬
‫وﯾ ﺪﺧﻞ وﯾﺨ ﺮج وﯾ ﺴﺎﻓﺮ وﯾﻘ ﯿﻢ ﺑﻤﺤ ﺾ إرادﺗ ﮫ‪ ،‬وﻻ ﯾ ﺸﻌﺮ ﺑ ﺄن أﺣ ﺪاً ﯾﻜﺮھ ﮫ ﻋﻠ ﻰ ذﻟ ﻚ‪ ،‬ﺑ ﻞ‬
‫ﯾﻔﺮّق ﺗﻔﺮﯾﻘﺎً واﻗﻌﯿﺎً ﺑﯿﻦ أن ﯾﻔﻌﻞ اﻟ ﺸﻲء ﺑﺎﺧﺘﯿ ﺎره وﺑ ﯿﻦ أن ﯾﻜﺮھ ﮫ ﻋﻠﯿ ﮫ ﻣﻜ ﺮه‪ .‬وﻛ ﺬﻟﻚ ﻓ ﺮّق‬
‫اﻟ ﺸﺮع ﺑﯿﻨﮭﻤ ﺎ ﺗﻔﺮﯾﻘ ﺎً ﺣﻜﯿﻤ ﺎً‪ ،‬ﻓﻠ ﻢ ﯾﺆاﺧ ﺬ اﻟﻔﺎﻋ ﻞ ﺑﻤ ﺎ ﻓﻌﻠ ﮫ ﻣﻜﺮھ ﺎً ﻋﻠﯿ ﮫ ﻓﯿﻤ ﺎ ﯾﺘﻌﻠ ﻖ ﺑﺤ ﻖ اﷲ‬
‫ﺗﻌﺎﻟﻰ‪.‬‬
‫وﻧ ﺮى أن ﻻ ﺣﺠ ﺔ ﻟﻠﻌﺎﺻ ﻲ ﻋﻠ ﻰ ﻣﻌ ﺼﯿﺘﮫ ﺑﻘ ﺪر اﷲ ﺗﻌ ﺎﻟﻰ؛ ﻷن اﻟﻌﺎﺻ ﻲ ﯾﻘ ﺪم ﻋﻠ ﻰ اﻟﻤﻌ ﺼﯿﺔ‬
‫ﺑﺎﺧﺘﯿﺎره‪ ،‬ﻣﻦ ﻏﯿ ﺮ أن ﯾﻌﻠ ﻢ أن اﷲ ﺗﻌ ﺎﻟﻰ ﻗ ﺪّرھﺎ ﻋﻠﯿ ﮫ‪ ،‬إذ ﻻ ﯾﻌﻠ ﻢ أﺣ ﺪ ﻗ ﺪر اﷲ ﺗﻌ ﺎﻟﻰ إﻻ ﺑﻌ ﺪ وﻗ ﻮع‬
‫ﻣﻘ ﺪوره )وَﻣَ ﺎ ﺗَ ﺪْرِي ﻧَﻔْ ﺲٌ ﻣَ ﺎذَا ﺗَﻜْ ﺴِﺐُ ﻏَ ﺪا()ﻟﻘﻤ ﺎن‪ :‬اﻵﯾ ﺔ‪ . (٣٤‬ﻓﻜﯿ ﻒ ﯾ ﺼﺢ اﻻﺣﺘﺠ ﺎج ﺑﺤﺠ ﺔ ﻻ‬
‫ﯾﻌﻠﻤﮭــﺎ اﻟﻤﺤﺘـﺞّ ﺑﮭﺎ ﺣﯿﻦ إﻗﺪاﻣﮫ ﻋﻠﻰ ﻣﺎ اﻋﺘ ﺬر ﺑﮭ ﺎ ﻋﻨ ﮫ‪ ،‬وﻗ ﺪ أﺑﻄ ﻞ اﷲ ﺗﻌ ﺎﻟﻰ ھ ﺬه اﻟﺤﺠ ﺔ ﺑﻘﻮﻟـ ـﮫ‪:‬‬
‫)ﺳَﯿَﻘُﻮلُ اﻟﱠﺬِﯾﻦَ أَﺷْﺮَﻛُﻮا ﻟَﻮْ ﺷَﺎءَ اﻟﻠﱠﮫُ ﻣَﺎ أَﺷْﺮَﻛْﻨَﺎ وَﻻ آﺑَﺎؤُﻧَﺎ وَﻻ ﺣَﺮﱠﻣْﻨَﺎ ﻣِﻦْ ﺷَﻲْءٍ ﻛَﺬَﻟِﻚَ ﻛَﺬﱠبَ اﻟﱠ ﺬِﯾﻦَ ﻣِ ﻦْ‬
‫ﻗَ ﺒْﻠِﮭِﻢْ ﺣَﺘﱠ ﻰ ذَاﻗُ ﻮا ﺑَﺄْﺳَ ﻨَﺎ ﻗُ ﻞْ ھَ ﻞْ ﻋِﻨْ ﺪَﻛُﻢْ ﻣِ ﻦْ ﻋِﻠْ ﻢٍ ﻓَﺘُﺨْﺮِﺟُ ﻮهُ ﻟَﻨَ ﺎ إِنْ ﺗَﺘﱠﺒِﻌُ ﻮنَ إِﻟﱠ ﺎ اﻟﻈﱠ ﻦﱠ وَإِنْ أَﻧْ ﺘُﻢْ إِﻟﱠ ﺎ‬
‫ﺗَﺨْﺮُﺻُﻮنَ( )اﻷﻧﻌﺎم‪. (١٤٨:‬‬
‫وﻧﻘﻮل ﻟﻠﻌﺎﺻﻲ اﻟﻤﺤﺘﺞ ﺑﺎﻟﻘﺪر‪ :‬ﻟﻤﺎذا ﻟﻢ ﺗﻘﺪم ﻋﻠﻰ اﻟﻄﺎﻋ ﺔ ﻣﻘ ﺪراً أن اﷲ ﺗﻌ ﺎﻟﻰ ﻗ ﺪ ﻛﺘﺒﮭ ﺎ ﻟ ﻚ‪ ،‬ﻓﺈﻧ ﮫ ﻻ‬
‫ﻓﺮق ﺑﯿﻨﮭﺎ وﺑﯿﻦ اﻟﻤﻌﺼﯿﺔ ﻓﻲ اﻟﺠﮭﻞ ﺑﺎﻟﻤﻘﺪور ﻗﺒﻞ ﺻﺪور اﻟﻔﻌﻞ ﻣﻨ ﻚ؟ وﻟﮭ ﺬا ﻟﻤ ﺎ أﺧﺒ ﺮ اﻟﻨﺒ ﻲ ﺻ ﻠﻰ‬
‫اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ اﻟﺼﺤﺎﺑﺔ ﺑﺄن ﻛﻞ واﺣﺪ ﻗ ﺪ ﻛُﺘ ﺐ ﻣﻘﻌ ﺪه ﻣ ﻦ اﻟﺠﻨ ﺔ وﻣﻘﻌ ﺪه ﻣ ﻦ اﻟﻨ ﺎر ﻗ ﺎﻟﻮا‪ :‬أﻓ ﻼ ﻧﺘﻜ ﻞ‬
‫وﻧﺪع اﻟﻌﻤﻞ؟ ﻗﺎل "ﻻ‪ ،‬اﻋﻤﻠﻮا ﻓﻜﻞُ ﻣﯿﺴﺮ ﻟﻤﺎ ﺧُﻠﻖ ﻟﮫ"‪.‬‬
‫وﻧﻘﻮل ﻟﻠﻌﺎﺻﻲ اﻟﻤﺤﺘﺞ ﺑﺎﻟﻘﺪر‪ :‬ﻟ ﻮ ﻛﻨ ﺖ ﺗﺮﯾ ﺪ اﻟ ﺴﻔﺮ ﻟﻤﻜ ﺔ وﻛ ﺎن ﻟﮭ ﺎ ﻃﺮﯾﻘ ﺎن‪ ،‬أﺧﺒ ﺮك اﻟ ﺼﺎدق أن‬
‫أﺣﺪھﻤﺎ ﻣﺨﻮف ﺻﻌﺐ واﻟﺜﺎﻧﻲ آﻣﻦ ﺳﮭﻞ‪ ،‬ﻓﺈﻧﻚ ﺳﺘﺴﻠﻚ اﻟﺜﺎﻧﻲ وﻻ ﯾﻤﻜﻦ أن ﺗﺴﻠﻚ اﻷول وﺗﻘ ﻮل‪ :‬إﻧ ﮫ‬
‫ﻣﻘﺪر ﻋﻠﻲﱠ‪ ،‬وﻟﻮ ﻓﻌﻠﺖ ﻟﻌﺪّك اﻟﻨﺎس ﻓﻲ ﻗﺴﻢ اﻟﻤﺠﺎﻧﯿﻦ‪.‬‬
‫وﻧﻘﻮل ﻟﮫ أﯾﻀﺎً‪ :‬ﻟﻮ ﻋﺮض ﻋﻠﯿﻚ وﻇﯿﻔﺘﺎن إﺣ ﺪاھﻤﺎ ذات ﻣﺮﺗ ﺐ أﻛﺜ ﺮ‪ ،‬ﻓﺈﻧ ﻚ ﺳ ﻮف ﺗﻌﻤ ﻞ ﻓﯿﮭ ﺎ دون‬
‫اﻟﻨﺎﻗﺼﺔ‪ ،‬ﻓﻜﯿﻒ ﺗﺨﺘﺎر ﻟﻨﻔﺴﻚ ﻓﻲ ﻋﻤﻞ اﻵﺧﺮة ﻣﺎ ھﻮ اﻷدﻧﻰ ﺛﻢ ﺗﺤﺘﺞّ ﺑﺎﻟﻘﺪر؟‬
‫وﻧﻘﻮل ﻟﮫ أﯾﻀﺎ‪ :‬ﻧﺮاك إذا أﺻﺒﺖ ﺑﻤﺮض ﺟﺴﻤﻲ ﻃﺮﻗﺖ ﺑﺎب ﻛﻞ ﻃﺒﯿﺐ ﻟﻌﻼﺟﻚ‪ ،‬وﺻﺒﺮت ﻋﻠﻰ ﻣﺎ‬
‫ﯾﻨﺎﻟ ﻚ ﻣ ﻦ أﻟ ﻢ ﻋﻤﻠﯿ ﺔ اﻟﺠﺮاﺣ ﺔ وﻋﻠ ﻰ ﻣ ﺮارة اﻟ ﺪواء‪ .‬ﻓﻠﻤ ﺎذا ﻻ ﺗﻔﻌ ﻞ ﻣﺜ ﻞ ذﻟ ﻚ ﻓ ﻲ ﻣ ﺮض ﻗﻠﺒ ﻚ‬
‫ﺑﺎﻟﻤﻌﺎﺻﻲ؟‬
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‫وﻧﺆﻣﻦ ﺑﺄن اﻟ ﺸﺮ ﻻ ﯾﻨ ﺴﺐ إﻟ ﻰ اﷲ ﺗﻌ ﺎﻟﻰ ﻟﻜﻤ ﺎل رﺣﻤﺘ ﮫ وﺣﻜﻤﺘ ﮫ‪ ،‬ﻗ ﺎل اﻟﻨﺒ ﻲ ﺻ ﻠﻰ اﷲ ﻋﻠﯿ ﮫ وﺳ ﻠﻢ‬
‫"واﻟﺸﺮ ﻟﯿﺲ إﻟﯿﻚ" رواه ﻣﺴﻠﻢ‪ .‬ﻓ ﻨﻔﺲ ﻗ ﻀﺎء اﷲ ﺗﻌ ﺎﻟﻰ ﻟ ﯿﺲ ﻓﯿ ﮫ ﺷ ﺮ أﺑ ﺪاً‪ ،‬ﻷﻧ ﮫ ﺻ ﺎدر ﻋ ﻦ رﺣﻤ ﺔ‬
‫وﺣﻜﻤﺔ‪ ،‬وإﻧﻤﺎ ﯾﻜﻮن اﻟﺸﺮﱡ ﻓﻲ ﻣﻘﺘﻀﯿﺎﺗﮫ‪ ،‬ﻟﻘ ﻮل اﻟﻨﺒ ﻲ ﺻ ﻠﻰ اﷲ ﻋﻠﯿ ﮫ وﺳ ﻠﻢ ﻓ ﻲ دﻋ ﺎء اﻟﻘﻨ ﻮت اﻟ ﺬي‬
‫ﻋﻠّﻤ ﮫ اﻟﺤ ﺴﻦ‪" :‬وﻗﻨ ﻲ ﺷ ﺮ ﻣ ﺎ ﻗ ﻀﯿﺖ" ﻓﺄﺿ ﺎف اﻟ ﺸﺮ إﻟ ﻰ ﻣ ﺎ ﻗ ﻀﺎه‪ ،‬وﻣ ﻊ ھ ﺬا ﻓ ﺈن اﻟ ﺸﺮ ﻓ ﻲ‬
‫اﻟﻤﻘﺘﻀﯿﺎت ﻟﯿﺲ ﺷﺮاً ﺧﺎﻟﺼﺎً ﻣﺤﻀﺎً‪ ،‬ﺑ ﻞ ھ ﻮ ﺷ ﺮ ﻓ ﻲ ﻣﺤﻠ ﮫ ﻣ ﻦ وﺟ ﮫ‪ ،‬ﺧﯿ ﺮ ﻣ ﻦ وﺟ ﮫ‪ ،‬أو ﺷ ﺮ ﻓ ﻲ‬
‫ﻣﺤﻠﮫ‪ ،‬ﺧﯿﺮ ﻓﻲ ﻣﺤﻞ آﺧ ﺮ‪ ،‬ﻓﺎﻟﻔ ﺴﺎد ﻓ ﻲ اﻷرض ﻣ ـﻦ اﻟﺠ ﺪب واﻟﻤ ﺮض واﻟﻔﻘ ﺮ واﻟﺨ ﻮف ﺷ ﺮ‪ ،‬ﻟﻜﻨ ﮫ‬
‫ﺧﯿﺮ ﻓﻲ ﻣﺤﻞ آﺧﺮ‪ ،‬ﻗﺎل اﷲ ﺗﻌﺎﻟﻰ‪) :‬ﻇَﮭَ ﺮَ اﻟْﻔَ ﺴَﺎدُ ﻓِ ﻲ اﻟْﺒَ ﺮﱢ وَاﻟْﺒَﺤْ ﺮِ ﺑِﻤَ ﺎ ﻛَ ﺴَﺒَﺖْ أَﯾْ ﺪِي اﻟﻨﱠ ﺎسِ ﻟِﯿُ ﺬِﯾﻘَﮭُﻢْ‬
‫ﺑَﻌْ ﺾَ اﻟﱠ ﺬِي ﻋَﻤِﻠُ ﻮا ﻟَﻌَﻠﱠﮭُ ﻢْ ﯾَﺮْﺟِﻌُ ﻮنَ( )اﻟ ﺮوم‪ . (٤١:‬وﻗﻄ ﻊ ﯾ ﺪ اﻟ ﺴﺎرق ورﺟ ﻢ اﻟﺰاﻧ ﻲ ﺷ ﺮ ﺑﺎﻟﻨ ﺴﺒﺔ‬
‫ﻟﻠﺴﺎرق واﻟﺰاﻧﻲ ﻓﻲ ﻗﻄﻊ ﯾ ﺪ اﻟ ﺴﺎرق وإزھ ﺎق اﻟ ﻨﻔﺲ‪ ،‬ﻟﻜﻨ ﮫ ﺧﯿ ﺮ ﻟﮭﻤ ﺎ ﻣ ﻦ وﺟ ﮫ آﺧ ﺮ‪ ،‬ﺣﯿ ﺚ ﯾﻜ ﻮن‬
‫ﻛﻔﺎرة ﻟﮭﻤﺎ ﻓﻼ ﯾﺠﻤﻊ ﻟﮭﻤﺎ ﺑﯿﻦ ﻋﻘﻮﺑﺘﻲ اﻟﺪﻧﯿﺎ واﻵﺧﺮة‪ ،‬وھﻮ أﯾﻀﺎً ﺧﯿﺮ ﻓﻲ ﻣﺤ ﻞ آﺧ ﺮ‪ ،‬ﺣﯿ ﺚ إن ﻓﯿ ﮫ‬
‫ﺣﻤﺎﯾﺔ اﻷﻣﻮال واﻷﻋﺮاض واﻷﻧﺴﺎب‪.‬‬
‫ﻣﺤﺒﺔ اﷲ وﻃﺎﻋﺘﮫ‪:‬‬
‫ھﺬه اﻟﻌﻘﯿﺪة اﻟﺴﺎﻣﯿﺔ اﻟﻤﺘﻀﻤﻨﺔ ﻟﮭﺬه اﻷﺻﻮل اﻟﻌﻈﯿﻤ ﺔ ﺗﺜﻤ ﺮ ﻟﻤﻌﺘﻘ ﺪھﺎ ﺛﻤ ﺮات ﺟﻠﯿﻠ ﺔ ﻛﺜﯿ ﺮة‪ ،‬ﻓﺎﻹﯾﻤ ﺎن‬
‫ﺑﺎﷲ ﺗﻌﺎﻟﻰ وأﺳ ﻤﺎﺋﮫ وﺻ ﻔﺎﺗﮫ ﯾﺜﻤ ﺮ ﻟﻠﻌﺒ ﺪ ﻣﺤﺒ ﺔ اﷲ وﺗﻌﻈﯿﻤ ﮫ اﻟﻤ ﻮﺟﺒﯿﻦ ﻟﻠﻘﯿ ﺎم ﺑ ﺄﻣﺮه واﺟﺘﻨ ﺎب ﻧﮭﯿ ﮫ‪،‬‬
‫واﻟﻘﯿﺎم ﺑﺄﻣﺮ اﷲ ﺗﻌﺎﻟﻰ واﺟﺘﻨﺎب ﻧﮭﯿﮫ ﯾﺤﺼﻞ ﺑﮭﻤﺎ ﻛﻤﺎل اﻟﺴﻌﺎدة ﻓﻲ اﻟ ﺪﻧﯿﺎ واﻵﺧ ﺮة ﻟﻠﻔ ﺮد واﻟﻤﺠﺘﻤ ﻊ‬
‫)ﻣَﻦْ ﻋَﻤِﻞَ ﺻَﺎﻟِﺤﺎً ﻣِﻦْ ذَﻛَﺮٍ أَوْ أُﻧْﺜَﻰ وَھُﻮَ ﻣُ ﺆْﻣِﻦٌ ﻓَﻠَﻨُﺤْﯿِﯿَﻨﱠ ﮫُ ﺣَﯿَ ﺎةً ﻃَﯿﱢﺒَ ﺔً وَﻟَﻨَﺠْ ﺰِﯾَﻨﱠﮭُﻢْ أَﺟْ ﺮَھُﻢْ ﺑِﺄَﺣْ ﺴَﻦِ ﻣَ ﺎ‬
‫ﻛَﺎﻧُﻮا ﯾَﻌْﻤَﻠُﻮنَ( )اﻟﻨﺤﻞ‪.(٩٧:‬‬
‫وﻣﻦ ﺛﻤﺮات اﻹﯾﻤﺎن ﺑﺎﻟﻤﻼﺋﻜﺔ‪:‬‬

‫أوﻻً‪ :‬اﻟﻌﻠﻢ ﺑﻌﻈﻤﺔ اﻟﺨﺎﻟﻖ ﺗﺒﺎرك وﺗﻌﺎﻟﻰ وﻗﻮﺗﮫ وﺳﻠﻄﺎﻧﮫ‪.‬‬
‫ﺛﺎﻧﯿﺎً‪ :‬ﺷﻜﺮه ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﻋﻨﺎﯾﺘﮫ ﺑﻌﺒﺎده‪ ،‬ﺣﯿﺚ وﻛﻞ ﺑﮭﻢ ﻣﻦ ھ ﺆﻻء اﻟﻤﻼﺋﻜ ﺔ ﻣ ﻦ ﯾﻘ ﻮم ﺑﺤﻔﻈﮭ ﻢ وﻛﺘﺎﺑ ﺔ‬
‫أﻋﻤﺎﻟﮭﻢ وﻏﯿﺮ ذﻟﻚ ﻣﻦ ﻣﺼﺎﻟﺤﮭﻢ‪.‬‬
‫ﺛﺎﻟﺜﺎً‪ :‬ﻣﺤﺒﺔ اﻟﻤﻼﺋﻜﺔ ﻋﻠﻰ ﻣﺎ ﻗﺎﻣﻮا ﺑﮫ ﻣﻦ ﻋﺒﺎدة اﷲ ﺗﻌﺎﻟﻰ واﺳﺘﻐﻔﺎرھﻢ ﻟﻠﻤﺆﻣﻨﯿﻦ‪.‬‬
‫وﻣﻦ ﺛﻤﺮات اﻹﯾﻤﺎن ﺑﺎﻟﻜﺘﺐ‪:‬‬

‫أوﻻً‪ :‬اﻟﻌﻠﻢ ﺑﺮﺣﻤﺔ اﷲ ﺗﻌﺎﻟﻰ وﻋﻨﺎﯾﺘﮫ ﺑﺨﻠﻘﮫ‪ ،‬ﺣﯿﺚ أﻧﺰل ﻟﻜﻞ ﻗﻮم ﻛﺘﺎﺑﺎً ﯾﮭﺪﯾﮭﻢ ﺑﮫ‪.‬‬
‫ﺛﺎﻧﯿﺎً‪ :‬ﻇﮭﻮر ﺣﻜﻤﺔ اﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﺣﯿﺚ ﺷﺮع ﻓﻲ ھﺬه اﻟﻜﺘﺐ ﻟﻜﻞ أﻣﺔ ﻣﺎ ﯾﻨﺎﺳﺒﮭﺎ‪ .‬وﻛﺎن ﺧﺎﺗﻢ ھ ﺬه اﻟﻜﺘ ﺐ‬
‫اﻟﻘﺮآن اﻟﻌﻈﯿﻢ‪ ،‬ﻣﻨﺎﺳﺒﺎً ﻟﺠﻤﯿﻊ اﻟﺨﻠﻖ ﻓﻲ ﻛﻞ ﻋﺼﺮ وﻣﻜﺎن إﻟﻰ ﯾﻮم اﻟﻘﯿﺎﻣﺔ‪.‬‬
‫ﺛﺎﻟﺜﺎً‪ :‬ﺷﻜﺮ ﻧﻌﻤﺔ اﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ذﻟﻚ‪.‬‬
‫وﻣﻦ ﺛﻤﺮات اﻹﯾﻤﺎن ﺑﺎﻟﺮﺳﻞ‪:‬‬

‫أوﻻً‪ :‬اﻟﻌﻠ ﻢ ﺑﺮﺣﻤ ﺔ اﷲ ﺗﻌ ﺎﻟﻰ وﻋﻨﺎﯾﺘ ﮫ ﺑﺨﻠﻘ ﮫ‪ ،‬ﺣﯿ ﺚ أرﺳ ﻞ إﻟ ﯿﮭﻢ أوﻟﺌ ﻚ اﻟﺮﺳ ﻞ اﻟﻜ ﺮام ﻟﻠﮭﺪاﯾ ﺔ‬
‫واﻹرﺷﺎد‪.‬‬
‫ﺛﺎﻧﯿﺎً‪ :‬ﺷﻜﺮه ﺗﻌﺎﻟﻰ ﻋﻠﻰ ھﺬه اﻟﻨﻌﻤﺔ اﻟﻜﺒﺮى‪.‬‬
‫ﺛﺎﻟﺜﺎً‪ :‬ﻣﺤﺒﺔ اﻟﺮﺳﻞ وﺗ ﻮﻗﯿﺮھﻢ واﻟﺜﻨ ﺎء ﻋﻠ ﯿﮭﻢ ﺑﻤ ﺎ ﯾﻠﯿ ﻖ ﺑﮭ ﻢ؛ ﻷﻧﮭ ﻢ رﺳ ﻞ اﷲ ﺗﻌ ﺎﻟﻰ وﺧﻼﺻ ﺔ ﻋﺒ ﺎده‪،‬‬
‫ﻗﺎﻣﻮا ﺑﻌﺒﺎدﺗﮫ وﺗﺒﻠﯿﻎ رﺳﺎﻟﺘﮫ واﻟﻨﺼﺢ ﻟﻌﺒﺎده واﻟﺼﺒﺮ ﻋﻠﻰ أذاھﻢ‪.‬‬
‫وﻣﻦ ﺛﻤﺮات اﻹﯾﻤﺎن ﺑﺎﻟﯿﻮم اﻵﺧﺮ‪:‬‬

‫أوﻻً‪ :‬اﻟﺤﺮص ﻋﻠﻰ ﻃﺎﻋﺔ اﷲ ﺗﻌﺎﻟﻰ رﻏﺒﺔ ﻓﻲ ﺛﻮاب ذﻟﻚ اﻟﯿﻮم‪ ،‬واﻟﺒﻌﺪ ﻋﻦ ﻣﻌﺼﯿﺘﮫ ﺧﻮﻓﺎً ﻣﻦ ﻋﻘﺎب‬
‫ذﻟﻚ اﻟﯿﻮم‪.‬‬
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‫ﺛﺎﻧﯿﺎً‪ :‬ﺗﺴﻠﯿﺔ اﻟﻤﺆﻣﻦ ﻋﻤﺎ ﯾﻔﻮﺗﮫ ﻣﻦ ﻧﻌﯿﻢ اﻟﺪﻧﯿﺎ وﻣﺘﺎﻋﮭﺎ ﺑﻤﺎ ﯾﺮﺟﻮه ﻣﻦ ﻧﻌﯿﻢ اﻵﺧﺮة وﺛﻮاﺑﮭﺎ‪.‬‬
‫وﻣﻦ ﺛﻤﺮات اﻹﯾﻤﺎن ﺑﺎﻟﻘﺪر‪:‬‬
‫أوﻻً‪ :‬اﻻﻋﺘﻤﺎد ﻋﻠﻰ اﷲ ﺗﻌﺎﻟﻰ ﻋﻨﺪ ﻓﻌﻞ اﻷﺳﺒﺎب؛ ﻷن اﻟﺴﺒﺐ واﻟﻤﺴﺒﺐ ﻛﻼھﻤﺎ ﺑﻘﻀﺎء اﷲ وﻗﺪره‪.‬‬
‫ﺛﺎﻧﯿﺎً‪ :‬راﺣﺔ اﻟﻨﻔﺲ وﻃﻤﺄﻧﯿﻨﺔ اﻟﻘﻠﺐ؛ ﻷﻧﮫ ﻣﺘ ﻰ ﻋﻠ ﻢ أن ذﻟ ﻚ ﺑﻘ ﻀﺎء اﷲ ﺗﻌ ﺎﻟﻰ‪ ،‬وأن اﻟﻤﻜ ﺮوه ﻛ ﺎﺋﻦ ﻻ‬
‫ﻣﺤﺎﻟﺔ‪ ،‬ارﺗﺎﺣﺖ اﻟﻨﻔﺲ واﻃﻤﺄن اﻟﻘﻠ ﺐ ورﺿ ﻲ ﺑﻘ ﻀﺎء اﻟ ﺮب‪ ،‬ﻓ ﻼ أﺣ ﺪ أﻃﯿ ﺐ ﻋﯿ ﺸﺎً وأرﺑ ﺢ‬
‫ﻧﻔﺴﺎً وأﻗﻮى ﻃﻤﺄﻧﯿﻨﺔ ﻣﻤﻦ آﻣﻦ ﺑﺎﻟﻘﺪر‪.‬‬
‫ﺛﺎﻟﺜﺎً‪ :‬ﻃﺮد اﻹﻋﺠﺎب ﺑﺎﻟﻨﻔﺲ ﻋﻨﺪ ﺣﺼﻮل اﻟﻤﺮاد‪ ،‬ﻷن ﺣﺼﻮل ذﻟﻚ ﻧﻌﻤﺔ ﻣﻦ اﷲ ﺑﻤﺎ ﻗﺪّره ﻣﻦ أﺳﺒﺎب‬
‫اﻟﺨﯿﺮ واﻟﻨﺠﺎح‪ ،‬ﻓﯿﺸﻜﺮ اﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ذﻟﻚ وﯾﺪع اﻹﻋﺠﺎب‪.‬‬
‫راﺑﻌﺎً‪ :‬ﻃﺮد اﻟﻘﻠﻖ واﻟﻀﺠﺮ ﻋﻨﺪ ﻓﻮات اﻟﻤﺮاد أو ﺣﺼﻮل اﻟﻤﻜﺮوه‪ ،‬ﻷن ذﻟﻚ ﺑﻘ ﻀﺎء اﷲ ﺗﻌ ﺎﻟﻰ اﻟ ﺬي‬
‫ﻟﮫ ﻣﻠﻚ اﻟﺴﻤﺎوات واﻷرض وھﻮ ﻛﺎﺋﻦ ﻻ ﻣﺤﺎﻟ ﺔ‪ ،‬ﻓﯿ ﺼﺒﺮ ﻋﻠ ﻰ ذﻟ ﻚ وﯾﺤﺘ ﺴﺐ اﻷﺟ ﺮ‪ ،‬وإﻟ ﻰ‬
‫ھﺬا ﯾﺸﯿﺮ اﷲ ﺗﻌﺎﻟﻰ ﺑﻘﻮﻟﮫ‪) :‬ﻣَﺎ أَﺻَﺎبَ ﻣِﻦْ ﻣُﺼِﯿﺒَﺔٍ ﻓِﻲ اﻟْﺄَرْضِ وَﻻ ﻓِ ﻲ أَﻧْﻔُ ﺴِﻜُﻢْ إِﻟﱠ ﺎ ﻓِ ﻲ ﻛِﺘَ ﺎبٍ‬
‫ﻣِﻦْ ﻗَﺒْﻞِ أَنْ ﻧَﺒْﺮَأَھَﺎ إِنﱠ ذَﻟِﻚَ ﻋَﻠَﻰ اﻟﻠﱠﮫِ ﯾَﺴِﯿﺮٌ*ﻟِﻜَﯿْﻼ ﺗَﺄْﺳَﻮْا ﻋَﻠَﻰ ﻣَ ﺎ ﻓَ ﺎﺗَﻜُﻢْ وَﻻ ﺗَﻔْﺮَﺣُ ﻮا ﺑِﻤَ ﺎ آﺗَ ﺎﻛُﻢْ‬
‫وَاﻟﻠﱠﮫُ ﻻ ﯾُﺤِﺐﱡ ﻛُﻞﱠ ﻣُﺨْﺘَﺎلٍ ﻓَﺨُﻮرٍ( )اﻟﺤﺪﯾﺪ‪.(٢٣ ،٢٢ ::‬‬
‫ﻓﻨﺴﺄل اﷲ ﺗﻌ ﺎﻟﻰ أن ﯾﺜﺒﺘﻨ ﺎ ﻋﻠ ﻰ ھ ﺬه اﻟﻌﻘﯿ ﺪة‪ ،‬وأن ﯾﺤﻘ ﻖ ﻟﻨ ﺎ ﺛﻤﺮاﺗﮭ ﺎ وﯾﺰﯾ ﺪﻧﺎ ﻣ ﻦ ﻓ ﻀﻠﮫ‪ ،‬وأﻻ ﯾﺰﯾ ﻎ‬
‫ﻗﻠﻮﺑﻨﺎ ﺑﻌﺪ إذ ھﺪاﻧﺎ‪ ،‬وأن ﯾﮭﺐ ﻟﻨﺎ ﻣﻦ رﺣﻤﺘﮫ‪ ،‬إﻧﮫ ھ ﻮ اﻟﻮھ ﺎب‪ .‬واﻟﺤﻤ ﺪ ﷲ رب اﻟﻌ ﺎﻟﻤﯿﻦ‪ .‬وﺻ ﻠﻰ اﷲ‬
‫وﺳﻠﻢ ﻋﻠﻰ ﻧﺒﯿﻨﺎ ﻣﺤﻤﺪ وﻋﻠﻰ آﻟﮫ وأﺻﺤﺎﺑﮫ واﻟﺘﺎﺑﻌﯿﻦ ﻟﮭﻢ ﺑﺈﺣﺴﺎن‪.‬‬
‫ﺗﻤﺖ ﺑﻘﻠﻢ ﻣﺆﻟﻔﮭﺎ‪ ،‬ﻣﺤﻤﺪ اﻟﺼﺎﻟﺢ اﻟﻌﺜﯿﻤﯿﻦ ﻓﻲ ‪ ٣٠‬ﺷﻮال ﺳﻨﺔ ‪١٤٠٤‬ھـ‬

‫ودﻗﻘﮭﺎ وأﺳﻨﺪ أﺣﺎدﯾﺜﮭﺎ أﺑﻮ اﻟﺤﻔﺎظ أﺣﻤﺪ دروﯾﺶ ﻣﺆﻟﻒ ﻣﺠﻤﻊ اﻷﺣﺎدﯾﺚ‬
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‫ِ‬ ‫ِ‬ ‫﴿ﻟﻴﺲ َ ِ ْ ِ ِ‬
‫)اﻟﺸﻮرى‪(١١ :‬‬
‫وﻫﻮ ﱠ ُ‬ ‫ﳾء َ ُ َ‬ ‫ﻛﻤﺜﻠﻪ َ ْ ٌ‬ ‫َْ َ‬
‫ِ‬ ‫اﻷرض ِ َإﻟﻪ وﻫﻮ ِ‬ ‫إﻟﻪ َ ِ‬ ‫ِ‬ ‫ُ ِ‬
‫ﻜﻴﻢ َ ُ‬
‫)اﻟﺰﺧﺮف‪(٨٠ :‬‬
‫اﳊ ُ‬‫وﰲ َ ْ ِ ٌ َ ُ َ َ‬ ‫﴿وﻫﻮ ﱠاﻟﺬي ِﰲ ﱠ َ‬
‫اﻟﺴﲈء ِ َ ٌ‬ ‫َ َ‬
‫ِ‬ ‫ﺻﻠﻮا َ َ ِ‬ ‫ِ‬ ‫ِ‬ ‫) ِﱠ‬
‫)اﻷﺣﺰاب‪(٥٦ :‬‬
‫ﺗﺴﻠﻴﲈ﴾(‬ ‫ﻋﻠﻴﻪ َ َ ﱢ ُ‬
‫وﺳﻠﻤﻮا َ ْ ً‬ ‫ْ‬ ‫آﻣﻨُﻮا َ ﱡ‬ ‫أﳞﺎ ﱠ َ‬
‫‪ ‬‬
‫‪ ‬‬
‫‪‬‬ ‫‪‬‬
‫ﻋﺒﺪاﻟﻌﺰﯾﺰ ﺑﻦ ﻋﺒﺪاﷲ ﺑﻦ ﺑﺎز رﺣﻤﮫ اﷲ‬
‫ﻣﻔﺘﻲ ﻋﺎم اﻟﻤﻤﻠﻜﺔ اﻟﻌﺮﺑﯿﺔ اﻟﺴﻌﻮدﯾﺔ ﺳﺎﺑﻘﺎً‬

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‫اﻟﺤﻤﺪ ﷲ وﺣﺪه واﻟﺼﻼة واﻟﺴﻼم ﻋﻠﻰ ﻣﻦ ﻻ ﻧﺒﻲ ﺑﻌﺪه وﻋﻠﻰ آﻟﮫ وﺻﺤﺒﮫ ‪٠‬‬
‫ﻓﻠﻤﺎ ﻛﺎﻧﺖ اﻟﻌﻘﯿﺪة اﻟﺼﺤﯿﺤﺔ ھﻲ أﺻﻞ دﯾﻦ اﻹﺳﻼم وأﺳﺎس اﻟﻤﻠﺔ رأﯾﺖ أن ﺗﻜﻮن ھﻲ‬
‫ﻣﻮﺿﻮع اﻟﻤﺤﺎﺿﺮة ‪.‬‬
‫وﻣﻌﻠﻮم ﺑﺎﻷدﻟﺔ اﻟﺸﺮﻋﯿﺔ ﻣﻦ اﻟﻜﺘﺎب واﻟﺴﻨﺔ أن اﻷﻋﻤﺎل واﻷﻗﻮال إﻧﻤﺎ ﺗﺼﺢ وﺗﻘﺒﻞ إذا‬
‫ﺻﺪرت ﻋﻦ ﻋﻘﯿﺪة ﺻﺤﯿﺤﺔ ﻓﺈن ﻛﺎﻧﺖ اﻟﻌﻘﯿﺪة ﻏﯿﺮ ﺻﺤﯿﺤﺔ ﺑﻄﻞ ﻣﺎ ﯾﺘﻔﺮع ﻋﻨﮭﺎ ﻣﻦ‬
‫أﻋﻤﺎل وأﻗﻮال ﻛﻤﺎ ﻗﺎل ﺗﻌﺎﻟﻰ ‪) :‬وﻣﻦ ﯾﻜﻔُﺮ ﺑﺎﻹﯾﻤــــﺎن ﻓﻘﺪ ﺣﺒﻂ ﻋﻤﻠﮫُ وھﻮ ﻓﻲ اﻵﺧﺮة‬
‫ﻣﻦ اﻟﺨﺎﺳﺮﯾﻦ( ]اﻟﻤﺎﺋﺪة ‪٠ [٥:‬‬
‫وﻗﺎل ﺗﻌﺎﻟﻰ ‪) :‬وﻟﻘﺪ أٌوﺣﻰ إﻟﯿــﻚ وإﻟﻰ اﻟﺬﯾﻦ ﻣﻦ ﻗﺒﻠﻚ ﻟﺌﻦ أﺷﺮﻛﺖ ﻟﯿﺤﺒﻄﻦ ﻋﻤﻠﻚ(‬
‫]اﻟﺰﻣﺮ ‪ ، [٦٥:‬واﻵﯾﺎت ﻓﻲ ھﺬا اﻟﻤﻌﻨﻰ ﻛﺜﯿﺮة ‪٠‬‬
‫وﻗﺪ دل ﻛﺘﺎب اﷲ اﻟﻤﺒﯿﻦ وﺳﻨﺔ رﺳﻮﻟﮫ اﻷﻣﯿﻦ ﻋﻠﯿﮫ ﻣﻦ رﺑﮫ أﻓﻀﻞ اﻟﺼﻼة واﻟﺘﺴﻠﯿﻢ ﻋﻠﻰ‬
‫أن اﻟﻌﻘﯿﺪة اﻟﺼﺤﯿﺤﺔ ﺗﺘﻠﺨﺺ ﻓﻲ اﻹﯾﻤﺎن ﺑﺎﷲ وﻣﻼﺋﻜﺘﮫ وﻛﺘﺒﮫ ورﺳﻠﮫ واﻟﯿﻮم اﻵﺧﺮ‬
‫وﺑﺎﻟﻘﺪر ﺧﯿﺮه وﺷﺮه ‪ ٠‬ﻓﮭﺬه اﻷﻣﻮر اﻟﺴﺘﺔ ھﻲ أﺻﻮل اﻟﻌﻘﯿﺪة اﻟﺼﺤﯿﺤﺔ اﻟﺘﻰ ﻧﺰل ﺑﮭﺎ‬
‫ﻛﺘﺎب اﷲ اﻟﻌﺰﯾﺰ ‪ ،‬وﺑﻌﺚ اﷲ ﺑﮭﺎ رﺳﻮﻟﮫ ﻣﺤﻤﺪاً ‪ -‬ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ‪٠‬‬
‫وﯾﺘﻔﺮع ﻋﻦ ھﺬه اﻷﺻﻮل ﻛﻞ ﻣﺎ ﯾﺠﺐ اﻹﯾﻤﺎن ﺑﮫ ﻣﻦ أﻣﻮر اﻟﻐﯿﺐ ‪ ،‬وﺟﻤﯿﻊ ﻣﺎ أﺧﺒﺮ اﷲ‬
‫ﺑﮫ ورﺳﻮﻟﮫ ‪ -‬ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ‪٠‬‬
‫وأدﻟﺔ ھﺬه اﻷﺻﻮل اﻟﺴﺘﺔ ﻓﻲ اﻟﻜﺘﺎب واﻟﺴﻨﺔ ﻛﺜﯿﺮة ﺟﺪاً ‪ ،‬ﻓﻤﻦ ذﻟﻚ ﻗﻮل اﷲ ﺳﺒﺤﺎﻧﮫ ‪) :‬‬
‫ﻟﯿﺲ اﻟﺒﺮ أن ﺗٌﻮﻟﻮا وﺟﻮھﻜﻢ ﻗﺒﻞ اﻟﻤﺸﺮق واﻟﻤﻐﺮب وﻟﻜﻦ اﻟﺒﺮ ﻣﻦ ءاﻣﻦ ﺑﺎﷲ واﻟﯿﻮم‬
‫اﻵﺧﺮ واﻟﻤﻼﺋﻜﺔ واﻟﻜﺘﺎب واﻟﻨﺒﯿﯿﻦ ( ] اﻟﺒﻘﺮة ‪٠ [ ١٧٧ :‬‬
‫وﻗﻮﻟﮫ ﺳﺒﺤﺎﻧﮫ ‪ ) :‬ءاﻣﻦ اﻟﺮﺳﻮل ﺑﻤﺎ أٌﻧﺰل إﻟﯿﮫ ﻣﻦ رﺑﮫ واﻟﻤﺆﻣﻨﻮن ﻛﻞ آﻣﻦ ﺑﺎﷲ‬
‫وﻣﻼﺋﻜﺘﮫ وﻛﺘﺒﮫ ورﺳﻠﮫ ﻻ ﻧﻔﺮق ﺑﯿﻦ أﺣﺪ ﻣﻦ رﺳﻠﮫ ( اﻵﯾﺔ ] اﻟﺒﻘﺮة ‪٠ [ ٢٨٥ :‬‬
‫وﻗﻮﻟﮫ ﺳﺒﺤﺎﻧﮫ ‪ ) :‬ﯾﺎ أﯾﮭﺎ اﻟﺬﯾﻦ ءاﻣﻨﻮا ءاﻣﻨﻮا ﺑﺎﷲ ورﺳﻮﻟﮫ واﻟﻜﺘﺎب اﻟﺬي ﻧﺰل ﻋﻠﻰ‬
‫رﺳﻮﻟﮫ واﻟﻜﺘﺎب اﻟﺬي أﻧﺰل ﻣﻦ ﻗﺒﻞ وﻣﻦ ﯾﻜﻔﺮ ﺑﺎﷲ وﻣﻼﺋﻜﺘﮫ وﻛﺘﺒﮫ ورﺳﻠﮫ واﻟﯿﻮم‬
‫اﻵﺧﺮ ﻓﻘﺪ ﺿﻞ ﺿﻼﻻً ﺑﻌﯿﺪاً ( ] اﻟﻨﺴﺎء ‪٠ [ ١٣٦ :‬‬
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‫وﻗﻮﻟﮫ ﺳﺒﺤﺎﻧﮫ ‪ ) :‬أﻟﻢ ﺗﻌﻠﻢ أن اﷲ ﯾﻌﻠﻢ ﻣﺎ ﻓﻲ اﻟﺴﻤﻮات واﻷرض إن ذﻟﻚ ﻓﻲ ﻛﺘﺎب إن‬
‫ذﻟﻚ ﻋﻠﻰ اﷲ ﯾﺴﯿﺮٌ ( ] اﻟﺤﺞ ‪٠ [ ٧٠ :‬‬
‫أﻣﺎ اﻷﺣﺎدﯾﺚ اﻟﺼﺤﯿﺤﺔ اﻟﺪاﻟﺔ ﻋﻠﻰ ھﺬه اﻷﺻﻮل ﻓﻜﺜﯿﺮة ﺟﺪاً ‪٠‬‬
‫ﻣﻨﮭﺎ ‪ :‬اﻟﺤﺪﯾﺚ اﻟﺼﺤﯿﺢ اﻟﻤﺸﮭﻮر اﻟﺬي رواه ﻣﺴﻠﻢ ﻓﻲ ﺻﺤﯿﺤﮫ ﻣﻦ ﺣﺪﯾﺚ أﻣﯿﺮ‬
‫اﻟﻤﺆﻣﻨﯿﻦ ﻋﻤﺮ ﺑﻦ اﻟﺨﻄﺎب رﺿﻲ اﷲ ﻋﻨﮫ أن ﺟﺒﺮﯾﻞ ﻋﻠﯿﮫ اﻟﺴــﻼم ﺳﺄل اﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ‬
‫اﷲ وﻋﻠﯿﮫ وﺳﻠﻢ ‪ -‬ﻋﻦ اﻹﯾﻤﺎن ‪ ،‬ﻓﻘﺎل ﻟﮫ ‪ " :‬اﻹﯾﻤﺎن أن ﺗﺆﻣﻦ ﺑﺎﷲ وﻣﻼﺋﻜﺘﮫ وﻛﺘﺒﮫ‬
‫ورﺳﻠﮫ واﻟﯿﻮم اﻵﺧﺮ وﺗﺆﻣﻦ ﺑﺎﻟﻘﺪر ﺧﯿﺮه وﺷﺮه " ‪ ٠‬اﻟﺤﺪﯾﺚ ‪ ٠‬وأﺧﺮﺟﮫ اﻟﺸﯿﺨﺎن ﻣﻦ‬
‫ﺣﺪﯾﺚ أﺑﻲ ھﺮﯾﺮة ‪٠‬‬
‫وھﺬه اﻷﺻﻮل اﻟﺴﺘﺔ ‪ :‬ﯾﺘﻔﺮع ﻋﻨﮭﺎ ﺟﻤﯿﻊ ﻣﺎ ﯾﺠﺐ ﻋﻠﻰ اﻟﻤﺴﻠﻢ اﻋﺘﻘﺎده ﻓﻲ ﺣﻖ اﷲ‬
‫ﺳﺒﺤﺎﻧﮫ وﻓﻲ أﻣﺮ اﻟﻤﻌﺎد وﻏﯿﺮ ذﻟﻚ ﻣﻦ أﻣﻮر اﻟﻐﯿﺐ ‪٠‬‬
‫* أوﻻ ‪ :‬اﻹﯾﻤﺎن ﺑﺎﷲ‬
‫اﻹﯾﻤﺎن ﺑﺎﷲ ﺳﺒﺤﺎﻧﮫ ‪ :‬اﻹﯾﻤﺎن ﺑﺄﻧﮫ اﻹﻟﮫ اﻟﺤﻖ اﻟﻤﺴﺘﺤﻖ ﻟﻠﻌﺒﺎدة دون ﻛﻞ ﻣﺎ ﺳﻮاه ﻟﻜﻮﻧﮫ‬
‫ﺧﺎﻟﻖ اﻟﻌﺒﺎد واﻟﻤﺤﺴﻦ إﻟﯿﮭﻢ واﻟﻘﺎﺋﻢ ﺑﺄرزﻗﺎھﻢ واﻟﻌﺎﻟﻢ ﺑﺴﺮھﻢ وﻋﻼﻧﯿﺘﮭﻢ ‪ ،‬واﻟﻘﺎدر ﻋﻠﻰ‬
‫إﺛﺎﺑﺔ ﻣﻄﯿﻌﮭﻢ وﻋﻘﺎب ﻋﺎﺻﯿﮭﻢ ‪ ،‬وﻟﮭﺬه اﻟﻌﺒﺎدة ﺧﻠﻖ اﷲ اﻟﺜﻘﻠﯿﻦ وأﻣﺮھﻢ ﻛﻤﺎ ﻗﺎل ﺗﻌﺎﻟﻰ ‪:‬‬
‫) وﻣﺎ ﺧﻠﻘﺖ اﻟﺠﻦ واﻹﻧﺲ إﻻ ﻟﯿﻌﺒﺪون* ﻣﺎ أٌرﯾﺪ ﻣﻨﮭﻢ ﻣﻦ رزق وﻣﺎ أرﯾﺪ أن ﯾﻄﻌﻤﻮن*‬
‫إن اﷲ ھﻮ اﻟﺮزاق ذو اﻟﻘﻮة اﻟﻤﺘﯿﻦ ( ] اﻟﺬارﯾﺎت ‪٠ [٥٨-٥٦ :‬‬
‫وﻗﺎل ﺳﺒﺤﺎﻧﮫ ‪ ) :‬ﯾﺎ أﯾﮭﺎ اﻟﻨﺎس اﻋﺒﺪوا رﺑﻜﻢ اﻟﺬي ﺧﻠﻘﻜﻢ واﻟﺬﯾﻦ ﻣﻦ ﻗﺒﻠﻜﻢ ﻟﻌﻠﻜﻢ‬
‫ﺗﺘﻘﻮن* اﻟﺬي ﺟﻌﻞ ﻟﻜﻢ اﻷرض ﻓﺮاﺷﺎً واﻟﺴﻤﺎء ﺑﻨﺎءً وأﻧﺰل ﻣﻦ اﻟﺴﻤﺎء ﻣﺎءً ﻓﺄﺧﺮج ﺑﮫ‬
‫ﻣﻦ اﻟﺜﻤﺮات رزﻗﺎً ﻟﻜﻢ ﻓﻼ ﺗﺠﻌﻠﻮا ﷲ أﻧﺪاداً وأﻧﺘﻢ ﺗﻌﻠﻤﻮن ( ] اﻟﺒﻘﺮة ‪٠ [٢٢-٢١ :‬‬
‫وﻗﺪ أرﺳﻞ اﷲ اﻟﺮﺳﻞ وأﻧﺰل اﻟﻜﺘﺐ ﻟﺒﯿﺎن ھﺬا اﻟﺤﻖ واﻟﺪﻋﻮة إﻟﯿﮫ ‪ ،‬واﻟﺘﺤﺬﯾﺮ ﻣﻤﺎ ﯾﻀﺎده‬
‫ﻛﻤﺎ ﻗﺎل ﺳﺒﺤﺎﻧﮫ ‪ ) :‬وﻟﻘﺪ ﺑﻌﺜﻨﺎ ﻓﻲ ﻛﻞ أٌﻣﺔ رﺳﻮﻻً أن اﻋﺒﺪوا اﷲ واﺟﺘﻨﺒﻮا اﻟﻄﺎﻏﻮت(‬
‫]اﻟﻨﺤﻞ ‪٠ [٣٦ :‬‬
‫وﻗﺎل ﺗﻌﺎﻟﻰ ‪ ) :‬وﻣﺎ أرﺳﻠﻨﺎ ﻣﻦ ﻗﺒﻠﻚ ﻣﻦ رﺳﻮل إﻻ ﻧﻮﺣﻲ إﻟﯿﮫ أﻧﮫ ﻻ إﻟﮫ إﻻ أﻧﺎ‬
‫ﻓﺎﻋﺒﺪون ( ] اﻷﻧﺒﯿﺎء ‪٠ [ ٢٥ :‬‬
‫وﻗﺎل ﻋﺰ وﺟﻞ ‪ ) :‬ﻛﺘﺎب أٌﺣﻜﻤﺖ ءاﯾﺎﺗُﮫ ﺛﻢ ﻓﺼﻠﺖ ﻣﻦ ﻟﺪُن ﺣﻜﯿﻢ ﺧﺒﯿﺮ أﻻ ﺗﻌﺒﺪوا إﻻ اﷲ‬
‫إﻧﻲ ﻟﻜﻢ ﻣﻨﮫُ ﻧﺬﯾﺮُ وﺑﺸﯿﺮُ ( ] ھﻮد ‪٠ [ ٢-١ :‬‬
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‫وﺣﻘﯿﻘﺔ ھﺬه اﻟﻌﺒﺎدة ‪ :‬ھﻲ إﻓﺮاد اﷲ ﺳﺒﺤﺎﻧﮫ ﺑﺠﻤﯿﻊ ﻣﺎ ﺗﻌﺒّﺪ اﻟﻌﺒﺎد ﺑﮫ ﻣﻦ دﻋﺎء وﺧﻮف‬
‫ورﺟﺎء وﺻﻼة وﺻﻮم وذﺑﺢ وﻧﺬر وﻏﯿﺮ ذﻟﻚ ﻣﻦ أﻧﻮاع اﻟﻌﺒﺎدة ﻋﻠﻰ وﺟﮫ اﻟﺨﻀﻮع ﻟﮫ‬
‫واﻟﺮﻏﺒﺔ واﻟﺮھﺒﺔ ﻣﻊ ﻛﻤﺎل اﻟﺤﺐ ﻟﮫ ﺳﺒﺤﺎﻧﮫ واﻟﺬل ﻟﻌﻈﻤﺘﮫ ‪٠‬‬
‫وﻏﺎﻟﺐ اﻟﻘﺮآن اﻟﻜﺮﯾﻢ ﻧﺰل ﻓﻲ ھﺬا اﻷﺻﻞ اﻟﻌﻈﯿﻢ ‪:‬‬
‫ﻛﻘﻮﻟﮫ ﺳﺒﺤﺎﻧﮫ ‪ ) :‬ﻓﺎﻋﺒﺪ اﷲ ﻣﺨﻠﺼﺎً ﻟﮫ اﻟﺪﯾﻦ* أﻻ ﷲ اﻟﺪﯾﻦ اﻟﺨﺎﻟﺺ ( ] اﻟﺰﻣــﺮ ‪-٢ :‬‬
‫‪٠ [٣‬‬
‫وﻗﻮﻟﮫ ﺳﺒﺤﺎﻧﮫ ‪ ) :‬وﻗﻀﻰ رﺑﻚ أﻻ ﺗﻌﺒﺪوا إﻻ إﯾﺎه ( ] اﻹﺳﺮاء ‪٠ [ ٢٣ :‬‬
‫وﻗﻮﻟﮫ ﻋﺰ وﺟﻞ ‪ ) :‬ﻓﺎدﻋﻮا اﷲ ﻣﺨﻠﺼﯿﻦ ﻟﮫ اﻟﺪﯾﻦ وﻟﻮ ﻛﺮه اﻟﻜﺎﻓﺮون ( ]ﻏﺎﻓﺮ ‪٠[١٤ :‬‬
‫وﻓﻲ اﻟﺼﺤﯿﺤﯿﻦ ﻋﻦ ﻣﻌﺎذ رﺿﻲ اﷲ ﻋﻨﮫ أن اﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ‪ -‬ﻗﺎل ‪" :‬ﺣﻖ‬
‫اﷲ ﻋﻠﻰ اﻟﻌﺒﺎد أن ﯾﻌﺒﺪوه وﻻ ﯾﺸﺮﻛﻮا ﺑﮫ ﺷﯿﺌﺎً" ‪٠‬‬
‫* وﻣﻦ اﻹﯾﻤﺎن ﺑﺎﷲ أﯾﻀﺎً ‪ :‬اﻹﯾﻤﺎن ﺑﺠﻤﯿﻊ ﻣﺎ أوﺟﺒﮫ ﻋﻠﻰ ﻋﺒﺎده وﻓﺮﺿﮫ ﻋﻠﯿﮭﻢ ﻣﻦ‬
‫أرﻛﺎن اﻹﺳﻼم اﻟﺨﻤﺴﺔ اﻟﻈﺎھﺮة وھﻲ ‪ :‬ﺷﮭﺎدة أن ﻻ إﻟﮫ إﻻ اﷲ وأن ﻣﺤﻤﺪًا رﺳﻮل اﷲ ‪،‬‬
‫وإﻗﺎم اﻟﺼﻼة وإﯾﺘﺎء اﻟﺰﻛﺎة ‪ ،‬وﺻﻮم رﻣﻀﺎن ‪ ،‬وﺣﺞ ﺑﯿﺖ اﷲ اﻟﺤﺮام ﻟﻤﻦ اﺳﺘﻄﺎع إﻟﯿﮫ‬
‫ﺳﺒﯿﻼً ‪ ،‬وﻏﯿﺮ ذﻟﻚ ﻣﻦ اﻟﻔﺮاﺋﺾ اﻟﺘﻲ ﺟﺎء ﺑﮭﺎ اﻟﺸﺮع اﻟﻤﻄﮭﺮ ‪٠‬‬
‫وأھﻢ ھﺬه اﻷرﻛﺎن وأﻋﻈﻤﮭﺎ ‪ :‬ﺷﮭﺎدة أن ﻻ إﻟﮫ إﻻ اﷲ وأن ﻣﺤﻤﺪًا رﺳﻮل اﷲ ‪٠‬‬
‫ﻓﺸﮭﺎدة أن ﻻ إﻟﮫ إﻻ اﷲ ﺗﻘﺘﻀﻲ إﺧﻼص اﻟﻌﺒﺎدة ﷲ وﺣﺪه وﻧﻔﯿﮭﺎ ﻋﻤﺎ ﺳﻮاه ‪ ،‬وھﺬا ھﻮ‬
‫ﻣﻌﻨـﻰ ﻻ إﻟﮫ إﻻ اﷲ ‪ ،‬ﻓﺈن ﻣﻌﻨﺎھﺎ ﻻ ﻣﻌﺒـﻮد ﺑﺤـﻖ إﻻ اﷲ ﻓﻜﻞ ﻣﺎ ﻋﺒﺪ ﻣﻦ دون اﷲ ﻣﻦ‬
‫ﺑﺸﺮ أو ﻣﻠﻚ أو ﺟﻨﻲ أو ﻏﯿـﺮ ذﻟﻚ ﻓﻜﻠﮫ ﻣﻌﺒﻮد ﺑﺎﻟﺒﺎﻃﻞ‪ ،‬واﻟﻤﻌﺒﻮد ﺑﺎﻟﺤﻖ ھﻮ اﷲ وﺣﺪه‬
‫ﻛﻤﺎ ﻗﺎل ﺳﺒﺤﺎﻧﮫ ‪ ) :‬ذﻟﻚ ﺑﺄن اﷲ ھﻮ اﻟﺤﻖ وأن ﻣﺎ ﯾﺪﻋﻮن ﻣﻦ دوﻧﮫ ھﻮ اﻟﺒﺎﻃﻞ ( ]اﻟﺤﺞ‬
‫‪٠ [٦٢:‬‬
‫وﻗﺪ ﺳﺒﻖ ﺑﯿﺎن أن اﷲ ﺳﺒﺤﺎﻧﮫ ﺧﻠﻖ اﻟﺜﻘﻠﯿﻦ ﻟﮭﺬا اﻷﺻﻞ اﻷﺻﯿﻞ وأﻣﺮھﻢ ﺑﮫ ‪ ،‬وأرﺳﻞ ﺑﮫ‬
‫رﺳﻠﮫ وأﻧﺰل ﺑﮫ ﻛﺘﺒﮫ ‪ ،‬ﻓﺘﺄﻣﻞ ذﻟﻚ ﺟﯿﺪا وﺗﺪﺑﺮه ﻛﺜﯿﺮاً ﻟﯿﺘﻀﺢ ﻟﻚ ﻣﺎ وﻗﻊ ﻓﯿﮫ أﻛﺜﺮ اﻟﻜﻔﺮة‬
‫ﻣﻦ اﻟﯿﮭﻮد واﻟﻨﺼﺎرى ﻣﻦ اﻟﺠﮭﻞ اﻟﻌﻈﯿﻢ ﺑﮭﺬا اﻷﺻﻞ اﻷﺻﯿﻞ ﺣﺘﻰ ﻋﺒﺪوا ﻣﻊ اﷲ ﻏﯿﺮه‬
‫‪ ،‬وﺻﺮﻓﻮا ﺧﺎﻟﺺ ﺣﻘﮫ ﻟﺴﻮاه ‪ ،‬ﻓﺎﷲ اﻟﻤﺴﺘﻌﺎن ‪٠‬‬
‫* وﻣﻦ اﻹﯾﻤﺎن ﺑﺎﷲ ﺳﺒﺤﺎﻧﮫ ‪ :‬اﻹﯾﻤﺎن ﺑﺄﻧﮫ ﺧﺎﻟﻖ اﻟﻌﺎﻟﻢ وﻣﺪﺑّﺮ ﺷﺌﻮﻧﮭﻢ واﻟﻤﺘﺼﺮف ﻓﯿﮭﻢ‬
‫ﺑﻌﻠﻤﮫ وﻗﺪرﺗﮫ ﻛﻤﺎ ﯾﺸﺎء ﺳﺒﺤﺎﻧﮫ وأﻧﮫ ﻣﺎﻟﻚ اﻟﺪﻧﯿﺎ واﻵﺧﺮة ورب اﻟﻌﺎﻟﻤﯿﻦ ﺟﻤﯿﻌﺎً ﻻ ﺧﺎﻟﻖ‬
‫ﻏﯿﺮه ‪ ،‬وﻻ رب ﺳﻮاه ‪ ،‬وأﻧﮫ أرﺳﻞ اﻟﺮﺳﻞ وأﻧﺰل اﻟﻜﺘﺐ ﻹﺻﻼح اﻟﻌﺒﺎد ودﻋﻮﺗﮭﻢ إﻟﻰ‬
‫ﻣﺎ ﻓﯿﮫ ﻧﺠﺎﺗﮭﻢ وﺻﻼﺣﮭﻢ ﻓﻲ اﻟﻌﺎﺟﻞ واﻵﺟﻞ ‪ ،‬وأﻧﮫ ﺳﺒﺤﺎﻧﮫ ﻻ ﺷﺮﯾﻚ ﻟﮫ ﻓﻲ ﺟﻤﯿﻊ ذﻟﻚ‪،‬‬
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‫ﻛﻤﺎ ﻗـﺎل ﺗﻌﺎﻟﻰ ‪ ) :‬اﷲ ﺧﺎﻟﻖ ﻛﻞ ﺷﻲء وھﻮ ﻋﻠﻰ ﻛﻞ ﺷﻲء وﻛﯿﻞ ( ] اﻟﺰﻣﺮ ‪٠ [ ٦٢ :‬‬
‫وﻗﺎل ﺗﻌﺎﻟﻰ ‪ ) :‬إن رﺑﻜﻢ اﷲ اﻟﺬي ﺧﻠﻖ اﻟﺴﻤﻮات واﻷرض ﻓﻲ ﺳﺘﺔ أﯾﺎم ﺛﻢ اﺳﺘﻮى ﻋﻠﻰ‬
‫اﻟﻌﺮش ﯾُﻐﺸﻲ اﻟﻠﯿﻞ اﻟﻨﮭﺎر ﯾﻄﻠﺒﮫ ﺣﺜﯿﺜﺎً واﻟﺸﻤﺲ واﻟﻘﻤﺮ واﻟﻨﺠﻮم ﻣﺴﺨﺮات ﺑﺄﻣﺮه أﻻ‬
‫ﻟﮫ اﻟﺨﻠﻖ واﻷﻣﺮُ ﺗﺒﺎرك اﷲ رب اﻟﻌﺎﻟﻤﯿﻦ ( ] اﻷﻋﺮاف ‪٠ [ ٥٤ :‬‬
‫* وﻣﻦ اﻹﯾﻤﺎن ﺑﺎﷲ أﯾﻀﺎً ‪ :‬اﻹﯾﻤﺎن ﺑﺄﺳﻤﺎﺋﮫ اﻟﺤﺴﻨﻰ وﺻﻔﺎﺗﮫ اﻟﻮاردة ﻓﻲ ﻛﺘﺎﺑﮫ اﻟﻌﺰﯾﺰ ‪،‬‬
‫واﻟﺜﺎﺑﺘﺔ ﻋﻦ رﺳﻮﻟﮫ اﻷﻣﯿﻦ ‪ ،‬ﻣﻦ ﻏﯿﺮ ﺗﺤﺮﯾﻒ وﻻ ﺗﻌﻄﯿﻞ وﻻ ﺗﻜﯿﯿﻒ وﻻﺗﻤﺜﯿﻞ‪ ،‬ﺑﻞ ﯾﺠﺐ‬
‫أن ﺗُﻤﺮَ ﻛﻤﺎ ﺟﺎءت ﺑﮫ ﺑﻼ ﻛﯿﻒ )أي وﻻ ﯾﻘﺎل ﻛﯿﻒ وﻛﯿﻒ ﻋﻨﮫ ﻣﺮﻓﻮع( ﻣﻊ اﻹﯾﻤﺎن ﻛﻤﺎ‬
‫ﻗﺎل ﺗﻌﺎﻟﻰ ‪ ) :‬ﻟﯿﺲ ﻛﻤﺜﻠﮫ ﺷﻲء وھﻮ اﻟﺴﻤﯿﻊ اﻟﺒﺼﯿﺮ ( ] اﻟﺸﻮرى ‪٠ [ ١١ :‬‬
‫وﻗﺎل ﻋـﺰ وﺟـﻞ ‪ ) :‬ﻓﻼ ﺗﻀــﺮﺑﻮا ﷲ اﻷﻣﺜﺎل إن اﷲ ﯾﻌﻠﻢ وأﻧﺘﻢ ﻻ ﺗﻌﻠﻤﻮن ( ]اﻟﻨﺤﻞ‬
‫‪٠[٧٤:‬‬
‫وھﺬه ھﻲ ﻋﻘﯿﺪة أھﻞ اﻟﺴﻨﺔ واﻟﺠﻤﺎﻋﺔ ﻣﻦ أﺻﺤﺎب رﺳﻮل اﷲ ‪ -‬ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ‪-‬‬
‫واﻟﺘﺎﺑﻌﯿﻦ ﻟﮭﻢ ﺑﺈﺣﺴﺎن ‪ ،‬وھﻲ اﻟﺘﻲ ﻧﻘﻠﮭﺎ اﻹﻣﺎم أﺑﻮ اﻟﺤﺴﻦ اﻷﺷﻌﺮي رﺣﻤﮫ اﷲ وﻧﻘﻠﮭﺎ‬
‫ﻏﯿﺮه ﻣﻦ أھﻞ اﻟﻌﻠﻢ واﻹﯾﻤﺎن‪٠‬‬
‫ﻗﺎل اﻷوزاﻋﻲ رﺣﻤﮫ اﷲ ‪ :‬ﺳﺌﻞ اﻟﺰھﺮي وﻣﻜﺤﻮل ﻋﻦ آﯾﺎت اﻟﺼﻔﺎت ﻓﻘﺎﻻ ‪ :‬أﻣﺮﱡوھﺎ‬
‫ﻛﻤﺎ ﺟﺎءت ‪٠‬‬
‫وﻗﺎل اﻟﻮﻟﯿﺪ ﺑﻦ ﻣﺴﻠﻢ رﺣﻤﮫ اﷲ ‪ :‬ﺳﺌﻞ ﻣﺎﻟﻚ ‪ ،‬واﻷوزاﻋﻲ‪ ،‬واﻟﻠﯿﺚ ﺑﻦ ﺳﻌﺪ وﺳﻔﯿﺎن‬
‫اﻟﺜﻮري رﺣﻤﮭﻢ اﷲ ﻋﻦ اﻷﺧﺒﺎر اﻟﻮاردة ﻓﻲ اﻟﺼﻔﺎت‪ ،‬ﻓﻘﺎﻟﻮا ﺟﻤﯿﻌﺎً أﻣﺮﱡوھﺎ ﻛﻤﺎ ﺟﺎءت‬
‫ﺑﻼ ﻛﯿﻒ )أي وﻻ ﯾﻘﺎل ﻛﯿﻒ وﻛﯿﻒ ﻋﻨﮫ ﻣﺮﻓﻮع( ‪٠‬‬
‫ﻓﻘﺪ رﺟﺢ اﻟﺤﺎﻓﻆ اﺑﻦ ﺣﺠﺮ رواﯾﺔ ﻋﺒﺪ اﷲ ﺑﻦ وھﺐ ﺗﻠﻤﯿﺬ ﻣﺎﻟﻚ ﻣﻦ ﻃﺮﯾﻖ ﻋﺒﺪ اﷲ ﺑﻦ‬
‫وھﺐ ﺑﻠﻔﻆ "اﻟﺮﺣﻤﻦ ﻋﻠﻰ اﻟﻌﺮش اﺳﺘﻮى ﻛﻤﺎ وﺻﻒ ﻧﻔﺴﮫ وﻻ ﯾﻘﺎل ﻛﯿﻒ وﻛﯿﻒ ﻋﻨﮫ‬
‫ﻣﺮﻓﻮع ‪ "..‬ﻋﻠﻰ اﻟﺮواﯾﺔ اﻟﻤﺮﺟﻮﺣﺔ ﻣﻦ ﻃﺮﯾﻖ ﯾﺤﻲ ﺑﻦ ﯾﺤﻲ "اﻻﺳﺘﻮاء ﻏﯿﺮ ﻣﺠﮭﻮل‬
‫واﻟﻜﯿﻒ ﻏﯿﺮ ﻣﻌﻘﻮل واﻹﯾﻤﺎن ﺑﮫ واﺟﺐ واﻟﺴﺆال ﻋﻨﮫ ﺑﺪﻋﺔ" ﺛﻢ ﻗﺎل ﻟﻠﺴﺎﺋﻞ ‪ :‬ﻣﺎ أراك‬
‫إﻻ رﺟﻞ ﺳﻮء ! وأﻣﺮ ﺑﮫ ﻓﺄﺧﺮج " ﺑﺎﻟﻔﺘﺢ "‪ "٤٠٦/١٣‬وﻛﻠﯿﮭﻤﺎ ﻓﻲ اﻷﺳﻤﺎء واﻟﺼﻔﺎت‬
‫ص ‪ ٤٠٨‬وﻣﻌﻠﻮم أﻧﮫ ﻟﻢ ﯾﻘﻞ أﺣﺪ أﻧﮭﻤﺎ ﻣﻦ ﻛﻼم رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ وﻻ‬
‫ﺻﺤﺎﺑﺘﮫ رﺿﻮان اﷲ ﻋﻠﯿﮭﻢ‬
‫وﻛﻞ ﻣﻦ ﺧﺎﻟﻒ أھﻞ اﻟﺴﻨﺔ ﻓﯿﻤﺎ اﻋﺘﻘﺪوا ﻓﻲ ﺑﺎب اﻷﺳﻤﺎء واﻟﺼﻔﺎت ﻓﺈﻧﮫ ﯾﻘﻊ وﻻ ﺑﺪ ﻓﻲ‬
‫ﻣﺨﺎﻟﻔﺔ اﻷدﻟﺔ اﻟﻨﻘﻠﯿﺔ واﻟﻌﻘﻠﯿﺔ ﻣﻊ اﻟﺘﻨﺎﻗﺾ اﻟﻮاﺿﺢ ﻓﻲ ﻛﻞ ﻣﺎ ﯾﺜﺒﺘﮫ وﯾﻨﻔﯿﮫ ‪٠‬‬
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‫أﻣﺎ أھﻞ اﻟﺴﻨﺔ واﻟﺠﻤﺎﻋﺔ ‪ :‬ﻓﺄﺛﺒﺘﻮا ﷲ ﺳﺒﺤﺎﻧﮫ ﻣﺎ أﺛﺒﺘﮫ ﻟﻨﻔﺴﮫ ﻓﻲ ﻛﺘﺎﺑﮫ اﻟﻜﺮﯾﻢ أو أﺛﺒﺘﮫ ﻟﮫ‬
‫رﺳﻮﻟﮫ ﻣﺤﻤﺪ ‪ -‬ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ‪ -‬ﻓﻲ ﺳﻨﺘﮫ اﻟﺼﺤﯿﺤﺔ إﺛﺒﺎﺗﺎً ﺑﻼ ﺗﻤﺜﯿﻞ وﻧﺰﱠھﻮه‬
‫ﺳﺒﺤﺎﻧﮫ ﻋﻦ ﻣﺸﺎﺑﮭﺔ ﺧﻠﻘﮫ ﺗﻨﺰﯾﮭﺎً ﺑﺮﯾﺌﺎً ﻣﻦ اﻟﺘﻌﻄﯿﻞ ‪ ،‬ﻓﻔﺎزوا ﺑﺎﻟﺴﻼﻣﺔ ﻣﻦ اﻟﺘﻨﺎﻗﺾ‬
‫وﻋﻤﻠﻮا ﺑﺎﻷدﻟﺔ ﻛﻠﮭﺎ ‪ ،‬وھﺬه ﺳﻨﺔ اﷲ ﺳﺒﺤﺎﻧﮫ ﻓﯿﻤﻦ ﺗﻤﺴﻚ ﺑﺎﻟﺤﻖ اﻟﺬي ﺑﻌﺚ ﺑﮫ رﺳﻠﮫ‬
‫وﺑﺬل وﺳﻌﮫ ﻓﻲ ذﻟﻚ وأﺧﻠﺺ ﷲ ﻓﻲ ﻃﻠﺒﮫ أن ﯾﻮﻓﻘﮫ ﻟﻠﺤﻖ وﯾﻈﮭﺮ ﺣﺠﺘﮫ ﻛﻤـﺎ ﻗﺎل ﺗﻌﺎﻟﻰ‪:‬‬
‫) ﺑﻞ ﻧﻘﺬف ﺑﺎﻟﺤﻖ ﻋﻠﻰ اﻟﺒﺎﻃﻞ ﻓﯿﺪﻣﻐﮫ ﻓﺈذا ھﻮ زاھﻖ وﻟﻜﻢ اﻟﻮﯾﻞ ﻣﻤﺎ ﺗﺼﻔــﻮن (‬
‫]اﻷﻧﺒﯿﺎء‪٠ [١٨ :‬‬
‫وﻗﺎل ﺗﻌﺎﻟﻰ ‪ ) :‬وﻻ ﯾﺄﺗﻮﻧﻚ ﺑﻤَﺜَﻞٍ إﻻ ﺟﺌﻨﺎك ﺑﺎﻟﺤﻖ وأﺣﺴﻦ ﺗﻔﺴﯿﺮاً ( ]اﻟﻔﺮﻗﺎن ‪.[٣٣ :‬‬
‫وﻗﺪ ذﻛﺮ اﻟﺤﺎﻓﻆ اﺑﻦ ﻛﺜﯿﺮ رﺣﻤﮫ اﷲ ﻓﻲ ﺗﻔﺴﯿﺮه اﻟﻤﺸﮭﻮر ﻋﻨﺪ ﻛﻼﻣﮫ ﻋﻠﻰ ﻗﻮﻟﮫ ﻋﺰّ‬
‫وﺟﻞّ‪ ) :‬إن رﺑﻜﻢ اﷲ اﻟﺬي ﺧﻠﻖ اﻟﺴﻤﻮات واﻷرض ﻓﻲ ﺳﺘﺔ أﯾﺎم ﺛﻢ اﺳﺘﻮى ﻋﻠﻰ‬
‫اﻟﻌﺮش ( ] اﻷﻋﺮاف ‪ [ ٥٤ :‬ﻛﻼﻣﺎً ﺣﺴﻨﺎً ﻓﻲ ھﺬا اﻟﺒﺎب ﯾﺤﺴﻦ ﻧﻘﻠﮫ ھﺎھﻨﺎ ﻟﻌﻈﻢ ﻓﺎﺋﺪﺗﮫ‪٠‬‬
‫ﻗﺎل رﺣﻤﮫ اﷲ ﻣﺎ ﻧﺼﮫ ‪ " :‬ﻟﻠﻨﺎس ﻓﻲ ھﺬا اﻟﻤﻘﺎم ﻣﻘﺎﻻت ﻛﺜﯿﺮة ﺟﺪاً ﻟﯿﺲ ھﺬا ﻣﻮﺿﻊ‬
‫ﺑﺴﻄﮭﺎ وإﻧﻤﺎ ﻧﺴﻠﻚ ﻓﻲ ھﺬا اﻟﻤﻘﺎم ﻣﺬھﺐ اﻟﺴﻠﻒ اﻟﺼﺎﻟﺢ ‪ :‬ﻣﺎﻟﻚ واﻷوزاﻋﻲ واﻟﺜﻮري‬
‫واﻟﻠﯿﺚ ﺑﻦ ﺳﻌﺪ واﻟﺸﺎﻓﻌﻲ وأﺣﻤﺪ واﺳﺤﺎق ﺑﻦ راھﻮﯾﺔ وﻏﯿﺮھﻢ ﻣﻦ أﺋﻤﺔ اﻟﻤﺴﻠﻤﯿﻦ ﻗﺪﯾﻤﺎً‬
‫وﺣﺪﯾﺜﺎً ‪ ٠‬وھﻮ إﻣﺮارھﺎ ﻛﻤﺎ ﺟﺎءت ﻣﻦ ﻏﯿﺮ ﺗﻜﯿﯿﻒ وﻻ ﺗﺸﺒﯿﮫ وﻻ ﺗﻌﻄﯿﻞ ‪ ،‬واﻟﻈﺎھﺮ‬
‫اﻟﻤﺘﺒﺎدر إﻟﻰ أذھﺎن اﻟﻤﺸﺒﮭﯿﻦ ﻣﻨﻔﻲ ﻋﻦ اﷲ ‪ ،‬ﻓﺈن اﷲ ﻻ ﯾﺸﺒﮭﮫ ﺷﻲء ﻣﻦ ﺧﻠﻘﮫ ‪ ،‬وﻟﯿﺲ‬
‫ﻛﻤﺜﻠﮫ ﺷﻲء وھﻮ اﻟﺴﻤﯿﻊ اﻟﺒﺼﯿﺮ ‪ ،‬ﺑﻞ اﻷﻣﺮ ﻛﻤﺎ ﻗﺎل اﻷﺋﻤﺔ ﻣﻨﮭﻢ ‪ :‬ﻧﻌﯿﻢ ﺑﻦ ﺣﻤﺎد‬
‫اﻟﺨﺰاﻋﻲ ﺷﯿﺦ اﻟﺒﺨﺎري ﻗﺎل ‪ :‬ﻣﻦ ﺷﺒﮫ اﷲ ﺑﺨﻠﻘﮫ ﻛﻔﺮ ‪ ،‬وﻣﻦ ﺟﺤﺪ ﻣﺎ وﺻﻒ اﷲ ﺑﮫ ﻧﻔﺴﮫ‬
‫ﻓﻘﺪ ﻛﻔﺮ ‪ ،‬وﻟﯿﺲ ﻓﯿﻤﺎ وﺻﻒ اﷲ ﺑﮫ ﻧﻔﺴﮫ وﻻ رﺳﻮﻟﮫ ﺗﺸﺒﯿﮫ ‪ ٠‬ﻓﻤﻦ أﺛﺒﺖ ﷲ ﺗﻌﺎﻟﻰ ﻣﺎ‬
‫وردت ﺑﮫ اﻵﯾﺎت اﻟﺼﺮﯾﺤﺔ واﻷﺧﺒﺎر اﻟﺼﺤﯿﺤﺔ ﻋﻠﻰ اﻟﻮﺟﮫ اﻟﺬي ﯾﻠﯿﻖ ﺑﺠﻼل اﷲ وﻧﻔﻲ‬
‫ﻋﻦ اﷲ اﻟﻨﻘﺎﺋﺺ ‪ -‬ﻓﻘﺪ ﺳﻠﻚ ﺳﺒﯿﻞ اﻟﮭﺪى " ‪٠‬‬
‫* ﺛﺎﻧﯿﺎً ‪ :‬اﻹﯾﻤﺎن ﺑﺎﻟﻤﻼﺋﻜﺔ ‪:‬‬
‫ﯾﺘﻀﻤﻦ اﻹﯾﻤﺎن ﺑﮭﻢ إﺟﻤﺎﻻً وﺗﻔﺼﯿﻼً ﻓﯿﺆﻣﻦ اﻟﻤﺴﻠﻢ ﺑﺄن ﷲ ﻣﻼﺋﻜﺔ ﺧﻠﻘﮭﻢ ﻟﻄﺎﻋﺘﮫ‬
‫ووﺻﻔﮭﻢ ﺑﺄﻧﮭﻢ ﻋﺒﺎد ﻣﻜﺮﻣﻮن ﻻ ﯾﺴﺒﻘﻮﻧﮫ ﺑﺎﻟﻘﻮل وھﻢ ﺑﺄﻣﺮه ﯾﻌﻤﻠﻮن ) ﯾﻌﻠﻢ ﻣﺎ ﺑﯿﻦ‬
‫أﯾﺪﯾﮭﻢ وﻣﺎ ﺧﻠﻔﮭﻢ وﻻ ﯾﺸﻔﻌﻮن إﻻ ﻟﻤﻦ ارﺗﻀﻰ وھﻢ ﻣﻦ ﺧﺸﯿﺘﮫ ﻣﺸﻔﻘﻮن ( ] اﻷﻧﺒﯿﺎء ‪:‬‬
‫‪٠[ ٢٨‬‬
‫وھﻢ أﺻﻨﺎف ﻛﺜﯿﺮة‪ ،‬ﻣﻨﮭﻢ اﻟﻤﻮﻛﻠﻮن ﺑﺤﻤﻞ اﻟﻌﺮش‪ ،‬وﻣﻨﮭﻢ ﺧﺰﻧﺔ اﻟﺠﻨﺔ واﻟﻨﺎر‪ ،‬وﻣﻨﮭﻢ‬
‫اﻟﻤﻮﻛﻠﻮن ﺑﺤﻔﻆ أﻋﻤﺎل اﻟﻌﺒﺎد‪.‬‬
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‫وﻧﺆﻣﻦ ﻋﻠﻰ ﺳﺒﯿﻞ اﻟﺘﻔﺼﯿﻞ ﺑﻤﻦ ﺳﻤﻰ اﷲ ورﺳﻮﻟﮫ ﻣﻨﮭﻢ ‪ :‬ﻛﺠﺒﺮﯾﻞ وﻣﯿﻜﺎﺋﯿﻞ ‪ ،‬وﻣﺎﻟﻚ‬
‫ﺧﺎزن اﻟﻨﺎر‪ ،‬وإﺳﺮاﻓﯿﻞ اﻟﻤﻮﻛﻞ ﺑﺎﻟﻨﻔﺦ ﻓﻲ اﻟﺼـــــﻮر‪ ،‬وﻗﺪ ﺟﺎء ذﻛﺮه ﻓﻲ أﺣﺎدﯾﺚ‬
‫ﺻﺤﯿﺤﺔ ‪ ،‬وﻗﺪ ﺛﺒﺖ ﻓﻲ اﻟﺼﺤﯿﺢ ﻋﻦ ﻋﺎﺋﺸﺔ رﺿﻲ اﷲ ﻋﻨﮭﺎ أن اﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ‬
‫وﺳﻠﻢ ‪ -‬ﻗﺎل ‪ " :‬ﺧُﻠﻘﺖ اﻟﻤﻼﺋﻜﺔ ﻣﻦ ﻧﻮر‪ ،‬وﺧُﻠﻖ اﻟﺠﺎن ﻣﻦ ﻣﺎرج ﻣﻦ ﻧﺎر‪ ،‬وﺧُﻠﻖ آدم‬
‫ﻣﻤﺎ وﺻﻒ ﻟﻜﻢ" أﺧﺮﺟﮫ ﻣﺴﻠﻢ ﻓﻲ ﺻﺤﯿﺤﮫ ‪٠‬‬
‫* ﺛﺎﻟﺜﺎً ‪ :‬اﻹﯾﻤﺎن ﺑﺎﻟﻜﺘﺐ ‪:‬‬
‫ﯾﺠﺐ اﻹﯾﻤﺎن إﺟﻤﺎﻻً ﺑﺄن اﷲ ﺳﺒﺤﺎﻧﮫ ﻗﺪ أﻧﺰل ﻛﺘﺒﺎً ﻋﻠﻰ أﻧﺒﯿﺎﺋﮫ ورﺳﻠﮫ ﻟﺒﯿﺎن ﺣﻘﮫ واﻟﺪﻋﻮة‬
‫إﻟﯿﮫ ‪ ،‬ﻛﻤﺎ ﻗﺎل ﺗﻌﺎﻟﻰ ‪ ) :‬ﻟﻘﺪ أرﺳﻠﻨﺎ رﺳﻠﻨﺎ ﺑﺎﻟﺒﯿﻨﺎت وأﻧﺰﻟﻨﺎ ﻣﻌﮭﻢ اﻟﻜﺘﺎب واﻟﻤﯿﺰان‬
‫ﻟﯿﻘﻮم اﻟﻨﺎس ﺑﺎﻟﻘﺴﻂ ( اﻵﯾﺔ ] اﻟﺤﺪﯾﺪ ‪٠ [٢٥:‬‬
‫وﻗﺎل ﺗﻌﺎﻟﻰ ‪ ) :‬ﻛﺎن اﻟﻨﺎس أﻣﺔ واﺣﺪة ﻓﺒﻌﺚ اﷲ اﻟﻨﺒﯿﯿﻦ ﻣﺒﺸﺮﯾﻦ وﻣﻨﺬرﯾﻦ وأﻧﺰل ﻣﻌﮭﻢ‬
‫اﻟﻜﺘﺎب ﺑﺎﻟﺤﻖ ﻟﯿﺤﻜﻢ ﺑﯿﻦ اﻟﻨﺎس ﻓﯿﻤﺎ اﺧﺘﻠﻔﻮا ﻓﯿﮫ ( اﻵﯾﺔ ] اﻟﺒﻘﺮة ‪٠ [ ٢١٣ :‬‬
‫وﻧﺆﻣﻦ ﻋﻠﻰ ﺳﺒﯿﻞ اﻟﺘﻔﺼﯿﻞ ﺑﻤﺎ ﺳﻤﻰ اﷲ ﻣﻨﮭﺎ ﻛﺎﻟﺘﻮراة واﻹﻧﺠﯿﻞ واﻟﺰﺑﻮر واﻟﻘﺮآن ‪٠‬‬
‫واﻟﻘﺮآن اﻟﻜﺮﯾﻢ ھﻮ أﻓﻀﻠﮭﺎ وﺧﺎﺗﻤﮭﺎ ‪ ،‬وھﻮ اﻟﻤﮭﯿﻤﻦ ﻋﻠﯿﮭﺎ واﻟﻤﺼﺪق ﻟﮭﺎ وھﻮ اﻟﺬي‬
‫ﯾﺠﺐ ﻋﻠﻰ ﺟﻤﯿﻊ اﻷﻣﺔ اﺗﺒﺎﻋﮫ وﺗﺤﻜﯿﻤﮫ ﻣﻊ ﻣﺎ ﺛﺒﺖ ﻣﻦ اﻟﺴﻨﺔ ﻋﻦ رﺳﻮل اﷲ ‪ -‬ﺻﻠﻰ اﷲ‬
‫ﻋﻠﯿﮫ وﺳﻠﻢ ‪ -‬ﻷن اﷲ ﺳﺒﺤﺎﻧﮫ ﺑﻌﺚ رﺳﻮﻟﮫ ﻣﺤﻤﺪ ‪ -‬ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ‪ -‬رﺳﻮﻻً إﻟﻰ‬
‫ﺟﻤﯿﻊ اﻟﺜﻘﻠﯿﻦ ‪ ،‬وأﻧﺰل ﻋﻠﯿﮫ ھﺬا اﻟﻘﺮآن ﻟﯿﺤﻜﻢ ﺑﮫ ﺑﯿﻨﮭﻢ وﺟﻌﻠﮫ ﺷﻔﺎءً ﻟﻤﺎ ﻓﻲ اﻟﺼﺪور‬
‫وﺗﺒﯿﺎﻧﺎ ﻟﻜﻞ ﺷﻲء وھﺪى ورﺣﻤﺔ ﻟﻠﻤﺆﻣﻨﯿﻦ ﻛﻤﺎ ﻗﺎل ﺗﻌﺎﻟﻰ‪ ) :‬وھﺬا ﻛﺘﺎب أﻧﺰﻟﻨﺎه ﻣﺒﺎرك‬
‫ﻓﺎﺗﺒﻌﻮه واﺗﻘﻮا ﻟﻌﻠﻜﻢ ﺗﺮﺣﻤﻮن ( ] اﻷﻧﻌﺎم ‪٠ [ ١٥٥ :‬‬
‫وﻗﺎل ﺳﺒﺤﺎﻧﮫ ‪ ) :‬وﻧﺰّﻟﻨﺎ ﻋﻠﯿﻚ اﻟﻜﺘﺎب ﺗﺒﯿﺎﻧﺎً ﻟﻜﻞ ﺷﻲء وھﺪىً ورﺣﻤﺔً وﺑﺸﺮى‬
‫ﻟﻠﻤﺴﻠﻤﯿﻦ( ] اﻟﻨﺤﻞ ‪.[ ٨٩ :‬‬
‫وﻗﺎل ﺗﻌﺎﻟﻰ ‪ ) :‬ﻗﻞ ﯾﺎ أﯾﮭﺎ اﻟﻨﺎس إﻧﻲ رﺳﻮل اﷲ إﻟﯿﻜﻢ ﺟﻤﯿﻌﺎً اﻟﺬي ﻟﮫ ﻣﻠﻚ اﻟﺴﻤﻮات‬
‫واﻷرض ﻻ إﻟﮫ إﻻ ھﻮ ﯾﺤﻲ وﯾﻤﯿﺖ ﻓﺂﻣﻨﻮا ﺑﺎﷲ ورﺳﻮﻟﮫ اﻟﻨﺒﻲ اﻷﻣﻲ اﻟﺬي ﯾﺆﻣﻦ ﺑﺎﷲ‬
‫وﻛﻠﻤﺎﺗﮫ واﺗﺒﻌﻮه ﻟﻌﻠﻜﻢ ﺗﮭﺘﺪون ( ] اﻷﻋﺮاف ‪ [ ١٥٨ :‬واﻵﯾﺎت ﻓﻲ ھﺬا اﻟﻤﻌﻨﻰ ﻛﺜﯿﺮة ‪٠‬‬
‫ﯾﺠﺐ اﻹﯾﻤﺎن ﺑﺎﻟﺮﺳﻞ إﺟﻤﺎﻻً وﺗﻔﺼﯿﻼً ﻓﻨﺆﻣﻦ أن اﷲ ﺳﺒﺤﺎﻧﮫ أَرﺳﻞ إﻟﻰ ﻋﺒﺎده رﺳ ً‬
‫ﻼ‬
‫ﻣﻨﮭﻢ ﻣﺒﺸﺮﯾﻦ وﻣﻨﺬرﯾﻦ ودﻋﺎة إﻟﻰ اﻟﺤﻖ ‪ ،‬ﻓﻤﻦ أﺟﺎﺑﮭﻢ ﻓﺎز ﺑﺎﻟﺴﻌﺎدة ‪ ،‬وﻣﻦ ﺧﺎﻟﻔﮭﻢ ﺑﺎء‬
‫ﺑﺎﻟﺨﯿﺒﺔ واﻟﻨﺪاﻣﺔ ‪ ،‬وﺧﺎﺗﻤﮭﻢ وأﻓﻀﻠﮭﻢ ھﻮ ﻧﺒﯿﻨﺎ ﻣﺤﻤــﺪ ﺑﻦ ﻋﺒﺪاﷲ ‪ -‬ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ‬
‫‪ ، -‬ﻛﻤﺎ ﻗﺎل اﷲ ﺳﺒﺤﺎﻧﮫ ‪ ) :‬وﻟﻘﺪ ﺑﻌﺜﻨﺎ ﻓﻲ ﻛﻞ أﻣﺔ رﺳﻮﻻً أن اﻋﺒﺪوا اﷲ واﺟﺘﻨﺒﻮا‬
‫اﻟﻄﺎﻏﻮت( ] اﻟﻨﺤﻞ ‪٠ [ ٣٦ :‬‬
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‫وﻗﺎل ﺗﻌﺎﻟﻰ ‪ ) :‬رﺳﻼً ﻣﺒﺸﺮﯾﻦ وﻣﻨﺬرﯾﻦ ﻟﺌﻼ ﯾﻜﻮن ﻟﻠﻨﺎس ﻋﻠﻰ اﷲ ﺣﺠﺔٌ ﺑﻌﺪ اﻟﺮﺳﻞ (‬
‫]اﻟﻨﺴﺎء ‪٠ [١٦٥ :‬‬
‫وﻗﺎل ﺗﻌﺎﻟﻰ ‪ ) :‬ﻣﺎ ﻛﺎن ﻣﺤﻤﺪٌ أﺑﺎ أﺣﺪٍ ﻣﻦ رﺟﺎﻟﻜﻢ وﻟﻜﻦ رﺳﻮل اﷲ وﺧﺎﺗﻢ اﻟﻨﺒﯿﯿﻦ (‬
‫]اﻷﺣﺰاب ‪٠ [ ٤٠‬‬
‫وﻣﻦ ﺳﻤﻰ اﷲ ﻣﻨﮭﻢ أو ﺛﺒﺖ ﻋﻦ رﺳﻮل اﷲ ﺗﺴﻤﯿﺘﮫ آﻣﻨﺎً ﺑﮫ ﻋﻠﻰ ﺳﺒﯿﻞ اﻟﺘﻔﺼﯿﻞ واﻟﺘﻌﯿﯿﻦ‬
‫ﻛﻨﻮح وھﻮد وﺻﺎﻟﺢ وإﺑﺮاھﯿﻢ وﻏﯿﺮھﻢ ‪ ،‬ﻋﻠﯿﮭﻢ وﻋﻠﻰ ﻧﺒﯿﻨﺎ أﻓﻀﻞ اﻟﺼﻼة وأزﻛﻰ‬
‫اﻟﺘﺴﻠﯿﻢ‪٠‬‬
‫ﺧﺎﻣﺴﺎً ‪ :‬اﻹﯾﻤﺎن ﺑﺎﻟﯿﻮم اﻵﺧﺮ ‪:‬‬
‫وأﻣﺎ اﻹﯾﻤﺎن ﺑﺎﻟﯿﻮم اﻵﺧﺮ ﻓﯿﺪﺧﻞ ﻓﯿﮫ اﻹﯾﻤﺎن ﺑﻜﻞ ﻣﺎ أﺧﺒﺮ اﷲ ﺑﮫ ورﺳﻮﻟﮫ ‪ -‬ﺻﻠﻰ اﷲ‬
‫ﻋﻠﯿﮫ وﺳﻠﻢ ‪ -‬ﻣﻤﺎ ﯾﻜﻮن ﺑﻌﺪ اﻟﻤﻮت ﻛﻔﺘﻨﺔ اﻟﻘﺒﺮ وﻋﺬاﺑﮫ وﻧﻌﯿﻤﮫ ‪ ،‬وﻣﺎ ﯾﻜﻮن ﯾﻮم اﻟﻘﯿﺎﻣﺔ‬
‫ﻣﻦ اﻷھﻮال واﻟﺸﺪاﺋﺪ واﻟﺼﺮاط واﻟﻤﯿﺰان واﻟﺤﺴﺎب واﻟﺠﺰاء وﻧﺸﺮ اﻟﺼﺤﻒ ﺑﯿﻦ اﻟﻨﺎس‬
‫ﻓﺂﺧﺬ ﻛﺘﺎﺑﮫ ﺑﯿﻤﯿﻨﮫ وآﺧﺬ ﻛﺘﺎﺑﮫ ﺑﺸﻤﺎﻟﮫ أو ﻣﻦ وراء ﻇﮭﺮه ‪ ،‬وﯾﺪﺧﻞ ﻓﻲ ذﻟﻚ أﯾﻀﺎً اﻹﯾﻤﺎن‬
‫ﺑﺎﻟﺤﻮض اﻟﻤﻮرود ﻟﻨﺒﯿﻨﺎ ﻣﺤﻤﺪ ‪ -‬ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ‪ ، -‬واﻹﯾﻤﺎن ﺑﺎﻟﺠﻨﺔ واﻟﻨﺎر ‪،‬‬
‫ورؤﯾﺔ اﻟﻤﺆﻣﻨﯿﻦ ﻟﺮﺑﮭﻢ ﺳﺒﺤﺎﻧﮫ وﺗﻜﻠﯿﻤﮫ إﯾﺎھﻢ ‪ ،‬وﻏﯿﺮ ذﻟﻚ ﻣﻤﺎ ﺟﺎء ﻓﻲ اﻟﻘﺮآن اﻟﻜﺮﯾﻢ‬
‫واﻟﺴﻨﺔ اﻟﺼﺤﯿﺤﺔ ﻋﻦ رﺳﻮل اﷲ ‪ -‬ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ‪ -‬ﻓﯿﺠﺐ اﻹﯾﻤﺎن ﺑﺬﻟﻚ ﻛﻠﮫ‬
‫وﺗﺼﺪﯾﻘﮫ ﻋﻠﻰ اﻟﻮﺟﮫ اﻟﺬي ﺑﯿﻨﮫ اﷲ ورﺳﻮﻟﮫ ‪ -‬ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ‪٠‬‬
‫ﺳﺎدﺳﺎً‪ :‬اﻹﯾﻤﺎن ﺑﺎﻟﻘﺪر ‪:‬‬
‫وأﻣﺎ اﻹﯾﻤﺎن ﺑﺎﻟﻘﺪر ﻓﯿﺘﻀﻤﻦ اﻹﯾﻤﺎن ﺑﺄﻣﻮر أرﺑﻌﺔ ‪-:‬‬
‫اﻷﻣﺮ اﻷول ‪ :‬أن اﷲ ﺳﺒﺤﺎﻧﮫ ﻗﺪ ﻋﻠﻢ ﻣﺎ ﻛﺎن وﻣﺎ ﯾﻜﻮن ‪ ،‬وﻋﻠﻢ أﺣﻮال ﻋﺒﺎده ‪ ،‬وﻋﻠﻢ‬
‫أرزاﻗﮭﻢ وآﺟﺎﻟﮭﻢ وأﻋﻤﺎﻟﮭﻢ وﻏﯿﺮ ذﻟﻚ ﻣﻦ ﺷﺌﻮﻧﮭﻢ ‪ ،‬ﻻ ﯾﺨﻔﻰ ﻋﻠﯿﮫ ﻣﻦ ذﻟﻚ ﺷﻲء ﺳﺒﺤﺎﻧﮫ‬
‫وﺗﻌﺎﻟﻰ ‪ ،‬ﻛﻤﺎ ﻗﺎل ﺳﺒﺤﺎﻧﮫ ‪ ) :‬إن اﷲ ﺑﻜﻞ ﺷﻲء ﻋﻠﯿﻢ ( ] اﻷﻧﻔﺎل ‪٠ [ ٧٥ :‬‬
‫وﻗﺎل ﻋﺰّ وﺟﻞّ ‪ ) :‬ﻟﺘﻌﻠﻤﻮا أن اﷲ ﻋﻠﻰ ﻛُﻞ ﺷﻲء ﻗﺪﯾﺮ وأن اﷲ ﻗﺪ أﺣﺎط ﺑﻜﻞ ﺷﻲء (‬
‫]اﻟﻄﻼق ‪٠ [ ١٢:‬‬
‫واﻷﻣﺮ اﻟﺜﺎﻧﻲ ‪ :‬ﻛﺘﺎﺑﺘﮫ ﺳﺒﺤﺎﻧﮫ ﻟﻜﻞ ﻣﺎ ﻗﺪره وﻗﻀﺎه ﻛﻤﺎ ﻗﺎل ﺳﺒﺤﺎﻧﮫ ‪ ) :‬ﻗﺪ ﻋﻠﻤﻨﺎ ﻣﺎ‬
‫ﺗﻨﻘﺺ اﻷرض ﻣﻨﮭﻢ وﻋﻨﺪﻧﺎ ﻛﺘﺎب ﺣﻔﯿﻆ ( ] ق ‪٠ [ ٤ :‬‬
‫وﻗﺎل ﺗﻌﺎﻟﻰ ‪ ) :‬وﻛﻞ ﺷﻲء أﺣﺼﯿﻨﺎه ﻓﻲ إﻣﺎم ﻣﺒﯿﻦ ( ] ﯾﺲ ‪[ ١٢:‬‬
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‫وﻗﺎل ﺗﻌﺎﻟﻰ ‪ ) :‬أﻟﻢ ﺗﻌﻠﻢ أن اﷲ ﯾﻌﻠﻢ ﻣﺎ ﻓﻲ اﻟﺴﻤﻮات واﻷرض إن ذﻟﻚ ﻓﻲ ﻛﺘﺎب إن ذﻟﻚ‬
‫ﻋﻠﻰ اﷲ ﯾﺴﯿﺮٌ ( ] اﻟﺤﺞ ‪٠ [ ٧٠ :‬‬
‫اﻷﻣﺮ اﻟﺜﺎﻟﺚ ‪ :‬اﻹﯾﻤﺎن ﺑﻤﺸﯿﺌﺘﮫ اﻟﻨﺎﻓﺬة ‪ ،‬ﻓﻤﺎ ﺷﺎء اﷲ ﻛﺎن وﻣﺎﻟﻢ ﯾﺸﺄ ﻟﻢ ﯾﻜﻦ ﻛﻤﺎ ﻗﺎل‬
‫ﺳﺒﺤﺎﻧﮫ ‪ ) :‬إن اﷲ ﯾﻔﻌﻞ ﻣﺎ ﯾﺸﺎء ( ] ‪٠ [ ١٨:‬‬
‫وﻗﺎل ﻋﺰ وﺟﻞ ‪ ) :‬إﻧﻤﺎ أﻣﺮه إذا أراد ﺷﯿﺌﺎً أن ﯾﻘﻮل ﻟﮫ ﻛﻦ ﻓﯿﻜﻮن ( ]ﯾﺲ ‪٠ [٨٢ :‬‬
‫وﻗﺎل ﻋﺰ وﺟﻞ ‪ ) :‬وﻣﺎ ﺗﺸﺎءون إﻻ أن ﯾﺸﺎء اﷲ رب اﻟﻌﺎﻟﻤﯿﻦ ( ] اﻟﺘﻜﻮﯾﺮ ‪[٢٩ :‬‬
‫اﻷﻣﺮ اﻟﺮاﺑﻊ ‪ :‬ﺧﻠﻘﮫ ﺳﺒﺤﺎﻧﮫ ﻟﺠﻤﯿﻊ اﻟﻤﻮﺟﻮدات ‪ ،‬ﻻ ﺧﺎﻟﻖ ﻏﯿﺮه وﻻ رب ﺳﻮاه ‪ ،‬ﻗﺎل‬
‫ﺳﺒﺤﺎﻧﮫ ‪ ) :‬اﷲ ﺧﻠﻖ ﻛﻞ ﺷﻲء وھﻮ ﻋﻠﻰ ﻛﻞ ﺷﻲء وﻛﯿﻞ ( ] اﻟﺰﻣﺮ ‪ ٠ [ ٦٢:‬وﻗﺎل‬
‫ﺗﻌﺎﻟﻰ ‪ ) :‬ﯾﺎ أﯾﮭﺎ اﻟﻨﺎس اذﻛﺮوا ﻧﻌﻤﺖ اﷲ ﻋﻠﯿﻜﻢ ھﻞ ﻣﻦ ﺧﺎﻟﻖ ﻏﯿﺮ اﷲ ﯾﺮزﻗﻜﻢ ﻣﻦ‬
‫اﻟﺴﻤﺎء واﻷرض ﻻ إﻟﮫ إﻻ ھﻮ ﻓﺄﻧﻰ ﺗﺆﻓﻜﻮن ( ] ﻓﺎﻃﺮ ‪٠[ ٣ :‬‬
‫ﻓﺎﻹﯾﻤﺎن ﺑﺎﻟﻘﺪر ﯾﺸﻤﻞ اﻹﯾﻤﺎن ﺑﮭﺬه اﻷﻣﻮر اﻷرﺑﻌﺔ ﻋﻨﺪ أھﻞ اﻟﺴﻨﺔ واﻟﺠﻤﺎﻋﺔ ﺧﻼﻓﺎً ﻟﻤﻦ‬
‫أﻧﻜﺮ ﺑﻌﺾ ذﻟﻚ ﻣﻦ أھﻞ اﻟﺒﺪع ‪٠‬‬
‫وﯾﺪﺧﻞ ﻓﻲ اﻹﯾﻤﺎن ﺑﺎﷲ اﻋﺘﻘﺎد أن اﻹﯾﻤﺎن ﻗﻮل وﻋﻤﻞ ﯾﺰﯾﺪ ﺑﺎﻟﻄﺎﻋﺔ وﯾﻨﻘﺺ ﺑﺎﻟﻤﻌﺼﯿﺔ‬
‫وأﻧﮫ ﻻ ﯾﺠﻮز ﺗﻜﻔﯿﺮ أﺣﺪ ﻣﻦ اﻟﻤﺴﻠﻤﯿﻦ ﺑﺸﻲء ﻣﻦ اﻟﻤﻌﺎﺻﻲ اﻟﺘﻲ دون اﻟﺸﺮك واﻟﻜﻔﺮ ‪،‬‬
‫ﻛﺎﻟﺰﻧﺎ ‪ ،‬واﻟﺴﺮﻗﺔ ‪ ،‬وأﻛﻞ اﻟﺮﺑﺎ ‪ ،‬وﺷﺮب اﻟﻤﺴﻜﺮات ‪ ،‬وﻋﻘﻮق اﻟﻮاﻟﺪﯾﻦ ‪ ،‬وﻏﯿﺮ ذﻟﻚ ﻣﻦ‬
‫اﻟﻜﺒﺎﺋﺮ ﻣﺎ ﻟﻢ ﯾﺴﺘﺤﻞ ذﻟﻚ ﻟﻘﻮل اﷲ ) إن اﷲ ﻻ ﯾﻐﻔﺮ أن ﯾﺸﺮك ﺑﮫ وﯾﻐﻔﺮ ﻣﺎ دون ذﻟﻚ‬
‫ﻟﻤﻦ ﯾﺸﺎء ( ] اﻟﻨﺴﺎء ‪ ، [ ٤٨ :‬وﻣﺎ ﺛﺒﺖ ﻓﻲ اﻷﺣﺎدﯾﺚ اﻟﻤﺘﻮاﺗﺮة ﻋﻦ رﺳﻮل اﷲ ‪ -‬ﺻﻠﻰ‬
‫اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ‪ -‬أن اﷲ ﯾُﺨﺮج ﻣﻦ اﻟﻨﺎر ﻣﻦ ﻛﺎن ﻓﻲ ﻗﻠﺒﮫ ﻣﺜﻘﺎل ﺣﺒﺔ ﻣﻦ ﺧﺮدل ﻣﻦ إﯾﻤﺎن‬
‫* وﻣﻦ اﻹﯾﻤﺎن ﺑﺎﷲ اﻟﺤﺐ ﻓﻲ اﷲ واﻟﺒﻐﺾ ﻓﻲ اﷲ واﻟﻤﻮاﻻة ﻓﻲ اﷲ واﻟﻤﻌﺎداة ﻓﻲ اﷲ‪،‬‬
‫ﻓﯿﺤﺐ اﻟﻤﺆﻣﻦ اﻟﻤﺆﻣﻨﯿﻦ وﯾﻮاﻟﯿﮭﻢ ‪ ،‬وﯾﺒﻐﺾ اﻟﻜﻔﺎر وﯾﻌﺎدﯾﮭﻢ ‪ ٠‬وﻋﻠﻰ رأس اﻟﻤﺆﻣﻨﯿﻦ‬
‫ﻣﻦ ھﺬه اﻷﻣﺔ أﺻﺤﺎب رﺳﻮل اﷲ ‪ -‬ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ‪٠‬‬
‫ﻓﺄھﻞ اﻟﺴﻨﺔ واﻟﺠﻤﺎﻋﺔ ﯾﺤﺒﻮﻧﮭﻢ وﯾﻮاﻟﻮﻧﮭﻢ وﯾﻌﺘﻘﺪون أﻧﮭﻢ ﺧﯿﺮ اﻟﻨﺎس ﺑﻌﺪ اﻷﻧﺒﯿﺎء ﻟﻘﻮل‬
‫اﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ‪ " -‬ﺧﯿﺮ اﻟﻘﺮون ﻗﺮﻧﻲ ﺛﻢ اﻟﺬﯾﻦ ﯾﻠﻮﻧﮭﻢ ﺛﻢ اﻟﺬﯾﻦ ﯾﻠﻮﻧﮭﻢ "‬
‫ﻣﺘﻔﻖ ﻋﻠﻰ ﺻﺤﺘﮫ ‪٠‬‬
‫وﯾﻌﺘﻘﺪون أن أﻓﻀﻠﮭﻢ أﺑﻮ ﺑﻜﺮ اﻟﺼﺪﯾﻖ ﺛﻢ ﻋﻤﺮ اﻟﻔﺎروق ﺛﻢ ﻋﺜﻤﺎن ذو اﻟﻨﻮرﯾﻦ ﺛﻢ ﻋﻠﻰ‬
‫اﻟﻤﺮﺗﻀﻰ رﺿﻲ اﷲ ﻋﻨﮭﻢ أﺟﻤﻌﯿﻦ ‪ ،‬وﺑﻌﺪھﻢ ﺑﻘﯿﺔ اﻟﻌﺸﺮة اﻟﻤﺒﺸﺮﯾﻦ ﺑﺎﻟﺠﻨﺔ ﺛﻢ ﺑﻘﯿﺔ‬
‫اﻟﺼﺤﺎﺑﺔ رﺿﻲ اﷲ ﻋﻨﮭﻢ أﺟﻤﻌﯿﻦ ‪ ،‬وﯾﻤﺴﻜﻮن ﻋﻤﺎ ﺷﺠﺮ ﺑﯿﻦ اﻟﺼﺤﺎﺑﺔ وﯾﻌﺘﻘﺪون أﻧﮭﻢ‬
‫ﻓﻲ ذﻟﻚ ﻣﺠﺘﮭﺪون ‪ ،‬ﻣﻦ أﺻﺎب ﻓﻠﮫ أﺟﺮان وﻣﻦ أﺧﻄﺄ ﻓﻠﮫ أﺟﺮ ‪ ،‬وﯾﺤﺒﻮن أھﻞ ﺑﯿﺖ‬
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‫رﺳﻮل اﷲ ‪ -‬ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ‪ -‬اﻟﻤﺆﻣﻨﯿﻦ ﺑﮫ وﯾﺘﻮﻟﻮﻧﮭﻢ وﯾﺘﻮﻟﻮن أزواج رﺳﻮل اﷲ ‪-‬‬
‫ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ‪ -‬أﻣﮭﺎت اﻟﻤﺆﻣﻨﯿﻦ وﯾﺘﺮﺿﻮن ﻋﻨﮭﻢ ﺟﻤﯿﻌﺎ ً‪٠‬‬
‫وﯾﺘﺒﺮؤون ﻣﻦ ﻃﺮﯾﻘﺔ اﻟﺮواﻓﺾ اﻟﺬﯾﻦ ﯾﺒﻐﻀﻮن أﺻﺤﺎب رﺳﻮل اﷲ ‪ -‬ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ‬
‫وﺳﻠﻢ ‪ -‬وﯾﺴﺒﻮﻧﮭﻢ وﯾﻐﻠﻮن ﻓﻲ أھﻞ اﻟﺒﯿﺖ ‪ ،‬وﯾﺮﻓﻌﻮﻧﮭﻢ ﻓﻮق ﻣﻨﺰﻟﺘﮭﻢ اﻟﺘﻲ أﻧﺰﻟﮭﻢ اﷲ ﻋﺰ‬
‫وﺟﻞ إﯾﺎھﺎ ‪ ،‬ﻛﻤﺎ ﯾﺘﺒﺮؤون ﻣﻦ ﻃﺮﯾﻘﺔ اﻟﻨﻮاﺻﺐ اﻟﺬﯾﻦ ﯾﺆذون أھﻞ اﻟﺒﯿﺖ ﺑﻘﻮل أو ﻋﻤﻞ‬
‫‪٠‬‬
‫وﺟﻤﯿﻊ ﻣﺎ ذﻛﺮﻧﺎه ﻓﻲ ھﺬه اﻟﻜﻠﻤﺔ اﻟﻤﻮﺟﺰة ﻓﻲ اﻟﻌﻘﯿﺪة اﻟﺼﺤﯿﺤﺔ اﻟﺘﻲ ﺑﻌﺚ اﷲ ﺑﮭﺎ رﺳﻮﻟﮫ‬
‫ﻣﺤﻤﺪاً ‪ -‬ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ‪ -‬وھﻲ ﻋﻘﯿﺪة اﻟﻔﺮﻗﺔ اﻟﻨﺎﺟﯿﺔ أھﻞ اﻟﺴﻨﺔ واﻟﺠﻤﺎﻋﺔ اﻟﺘﻲ ﻗﺎل‬
‫ﻓﯿﮭﺎ اﻟﻨﺒﻲ ‪ -‬ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ‪ " -‬ﻻ ﺗﺰال ﻃﺎﺋﻔﺔ ﻣﻦ أﻣﺘﻲ ﻋﻠﻰ اﻟﺤﻖ ﻣﻨﺼﻮرة ﻻ‬
‫ﯾﻀﺮھﻢ ﻣﻦ ﺧﺬﻟﮭﻢ ﺣﺘﻰ ﯾﺄﺗﻲ أﻣﺮ اﷲ ﺳﺒﺤﺎﻧﮫ " ‪٠‬‬
‫وﻗﺎل ‪ -‬ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ‪ " -‬اﻓﺘﺮﻗﺖ اﻟﯿﮭﻮد ﻋﻠﻰ إﺣﺪى وﺳﺒﻌﯿﻦ ﻓﺮﻗﺔ ‪ ،‬واﻓﺘﺮﻗﺖ‬
‫اﻟﻨﺼﺎرى ﻋﻠﻰ اﺛﻨﺘﯿﻦ وﺳﺒﻌﯿﻦ ﻓﺮﻗﺔ ‪ ،‬وﺳﺘﻔﺘﺮق ھﺬه اﻷﻣﺔ ﻋﻠﻰ ﺛﻼث وﺳﺒﻌﯿﻦ ﻓﺮﻗﺔ ﻛﻠﮭﺎ‬
‫ﻓﻲ اﻟﻨﺎر إﻻ واﺣﺪة ‪ ،‬ﻓﻘﺎل اﻟﺼﺤﺎﺑﺔ ‪ :‬ﻣﻦ ھﻲ ﯾﺎ رﺳﻮل اﷲ ؟ ﻗﺎل ‪ :‬ﻣﻦ ﻛﺎن ﻋﻠﻰ ﻣﺜﻞ ﻣﺎ‬
‫أﻧﺎ ﻋﻠﯿﮫ وأﺻﺤﺎﺑﻲ"‪ ،‬وھﻲ اﻟﻌﻘﯿﺪة اﻟﺘﻲ ﯾﺠﺐ اﻟﺘﻤﺴﻚ ﺑﮭﺎ واﻻﺳﺘﻘﺎﻣﺔ ﻋﻠﯿﮭﺎ واﻟﺤﺬر ﻣﻤﺎ‬
‫ﺧﺎﻟﻔﮭﺎ ‪٠‬‬
‫* وأﻣﺎ اﻟﻤﻨﺤﺮﻓﻮن ﻋﻦ ھﺬه اﻟﻌﻘﯿﺪة واﻟﺴﺎﺋﺮون ﻋﻠﻰ ﺿﺪھﺎ ﻓﮭﻢ أﺻﻨﺎف ﻛﺜﯿﺮة؛ ﻓﻤﻨﮭﻢ‬
‫ﻋﺒﺎد اﻷﺻﻨﺎم واﻷوﺛﺎن واﻟﻤﻼﺋﻜﺔ واﻷوﻟﯿﺎء واﻟﺠﻦ واﻷﺷﺠﺎر واﻷﺣﺠﺎر وﻏﯿﺮھﺎ ‪،‬‬
‫ﻓﮭﺆﻻء ﻟﻢ ﯾﺴﺘﺠﯿﺒﻮا ﻟﺪﻋﻮة اﻟﺮﺳﻞ ﺑﻞ ﺧﺎﻟﻔﻮھﻢ وﻋﺎﻧﺪوھﻢ ﻛﻤﺎ ﻓﻌﻠﺖ ﻗﺮﯾﺶ وأﺻﻨﺎف‬
‫اﻟﻌﺮب ﻣﻊ ﻧﺒﯿﻨﺎ ﻣﺤﻤﺪ ‪-‬ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ‪ -‬وﻛﺎﻧﻮا ﯾﺴﺄﻟﻮن ﻣﻌﺒﻮداﺗﮭﻢ ﺧﻠﻖ ﻗﻀﺎء‬
‫اﻟﺤﺎﺟﺎت وﺧﻠﻖ ﺷﻔﺎء اﻟﻤﺮﺿﻰ وﺧﻠﻖ اﻟﻨﺼﺮ ﻋﻠﻰ اﻷﻋﺪاء ‪ ،‬وﯾﺬﺑﺤﻮن ﻟﮭﻢ وﯾﻨﺬرون‬
‫ﻟﮭﻢ ﻛﺂﻟﮭﺔ ‪ ،‬ﻓﻠﻤﺎ أﻧﻜﺮ ﻋﻠﯿﮭﻢ رﺳﻮل اﷲ ‪ -‬ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ‪ -‬ذﻟﻚ وأﻣﺮھﻢ ﺑﺈﺧﻼص‬
‫اﻟﻌﺒﺎدة ﷲ وﺣﺪه اﺳﺘﻐﺮﺑﻮا ذﻟﻚ وأﻧﻜﺮوه ‪ ،‬وﻗﺎﻟﻮا ‪ ) :‬أﺟﻌﻞ اﻵﻟﮭﺔ اﻟﮭﺎً واﺣﺪاً إن ھﺬا‬
‫ﻟﺸﻲءٌ ﻋﺠﺎب( ]ص ‪[٥:‬‬
‫* وﺷﺒﮭﺘﮭﻢ ھﻰ ﻗﻮﻟﮭﻢ ‪ ) :‬ھﺆﻻء ﺷُﻔﻌﺎؤﻧﺎ ﻋﻨﺪ اﷲ( ]ﯾﻮﻧﺲ ‪ ) ، [١٨:‬ﻣﺎ ﻧﻌﺒﺪھﻢ إﻻ‬
‫ﻟﯿﻘﺮﺑﻮﻧﺎ إﻟﻰ اﷲ زﻟﻔﻰ ( ] اﻟﺰﻣﺮ ‪٠[ ٣ :‬‬
‫وﻗﺪ أﺑﻄﻞ اﷲ ھﺬه اﻟﺸﺒﮭﺔ وﺑﯿﻦ أن ﻣﻦ ﻋﺒﺪ ﻏﯿﺮه ﻛﺎﺋﻨﺎً ﻣﻦ ﻛﺎن ﻓﻘﺪ أﺷﺮك ﺑﮫ وﻛﻔﺮ‪ ،‬ﻛﻤﺎ‬
‫ﻗﺎل ﺗﻌﺎﻟﻰ ‪ ) :‬وﯾﻌﺒﺪون ﻣﻦ دون اﷲ ﻣﺎ ﻻ ﯾﻀﺮھﻢ وﻻ ﯾﻨﻔﻌﮭﻢ وﯾﻘﻮﻟﻮن ھﺆﻻء ﺷُﻔﻌﺎؤﻧﺎ‬
‫ﻋﻨﺪ اﷲ ( ]ﯾﻮﻧﺲ ‪ ،[١٨ :‬ﻓﺮد اﷲ ﻋﻠﯿﮭﻢ ﺳﺒﺤﺎﻧﮫ ﺑﻘﻮﻟﮫ‪ ):‬ﻗﻞ أﺗُﻨﺒﺌﻮن اﷲ ﺑﻤﺎ ﻻ ﯾﻌﻠﻢ ﻓﻲ‬
‫اﻟﺴﻤﻮات وﻻ ﻓﻲ اﻷرض ﺳﺒﺤﺎﻧﮫ وﺗﻌﺎﻟﻰ ﻋﻤﺎ ﯾﺸﺮﻛﻮن ( ]ﯾﻮﻧﺲ ‪٠[١٨:‬‬
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‫ﻓﺒﯿّﻦ ﺳﺒﺤﺎﻧﮫ ﻓﻲ ھﺬه اﻵﯾﺎت أن ﻋﺒﺎدة ﻏﯿﺮه ﻣﻦ اﻷﻧﺒﯿﺎء واﻟﺮھﺒﺎن أو ﻏﯿﺮھﻢ ھﻲ اﻟﺸﺮك‬
‫اﻷﻛﺒﺮ ‪٠‬‬
‫وﻗﺎل ﺗﻌﺎﻟﻰ ‪ ) :‬واﻟﺬﯾﻦ اﺗﺨﺬوا ﻣﻦ دوﻧﮫ أوﻟﯿﺎء ﻣﺎ ﻧﻌﺒﺪھﻢ إﻻ ﻟﯿﻘﺮﺑﻮﻧﺎ إﻟﻰ اﷲ زﻟﻔﺎً(‬
‫]اﻟﺰﻣﺮ ‪ ٠ [ ٣ :‬ﻓﺮد اﷲ ﻋﻠﯿﮭﻢ ﺳﺒﺤﺎﻧﮫ ﺑﻘﻮﻟﮫ ‪ ) :‬إن اﷲ ﯾﺤﻜُﻢ ﺑﯿﻨﮭﻢ ﻓﻲ ﻣﺎ ھﻢ ﻓﯿﮫ‬
‫ﯾﺨﺘﻠﻔﻮن إن اﷲ ﻻ ﯾﮭﺪي ﻣﻦ ھﻮ ﻛﺎذب ﻛﻔﺎر (‬
‫ﻓﺄﺑﺎن ﺑﺬﻟﻚ ﺳﺒﺤﺎﻧﮫ أن ﻋﺒﺎدﺗﮭﻢ ﻛﺂﻟﮭﺔ ﻟﻐﯿﺮه ﺑﺎﻟﺪﻋﺎء واﻟﺨﻮف واﻟﺮﺟﺎء وﻧﺤﻮ ذﻟﻚ ﻛﻔﺮٌ ﺑﮫ‬
‫ﺳﺒﺤﺎﻧﮫ ‪ ،‬وﻛﺬﺑﮭﻢ ﻓﻲ ﻗﻮﻟﮭﻢ أن آﻟﮭﺘﮭﻢ ﺗﻘﺮﺑﮭﻢ إﻟﯿﮫ زﻟﻔﻰ ‪٠‬‬
‫ﻓﻠﻢ ﯾﺰل ‪ -‬ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ‪ -‬ﯾﺪﻋﻮھﻢ إﻟﻰ اﷲ وﯾﻨﺬرھﻢ ﻣﻦ اﻟﺸﺮك وﯾﺸﺮح ﻟﮭﻢ‬
‫ﺣﻘﯿﻘﺔ ﻣﺎ ﯾﺪﻋﻮ إﻟﯿﮫ ﺣﺘﻰ ھﺪى اﷲ ﻣﻨﮭﻢ ﻣﻦ ھﺪى ﺛﻢ دﺧﻠﻮا ﺑﻌﺪ ذﻟﻚ ﻓﻲ دﯾﻦ اﷲ أﻓﻮاﺟﺎً ‪،‬‬
‫ﻓﻈﮭﺮ دﯾﻦ اﷲ ﻋﻠﻰ ﺳﺎﺋﺮ اﻷدﯾﺎن ﺑﻌﺪ دﻋﻮة ﻣﺘﻮاﺻﻠﺔ واﺟﺘﮭﺎد ﻃﻮﯾﻞ ﻣﻦ رﺳﻮل اﷲ ‪-‬‬
‫ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ‪ -‬وأﺻﺤﺎﺑﮫ رﺿﻲ اﷲ ﻋﻨﮭﻢ واﻟﺘﺎﺑﻌﯿﻦ ﻟﮭﻢ ﺑﺈﺣﺴﺎن‪٠‬‬
‫وﻣﻦ اﻟﻌﻘﺎﺋﺪ اﻟﻜﻔﺮﯾﺔ اﻟﻤﻀﺎدة ﻟﻠﻌﻘﯿﺪة اﻟﺼﺤﯿﺤﺔ واﻟﻤﺨﺎﻟﻔﺔ ﻟﻤﺎ ﺟﺎءت ﺑﮫ اﻟﺮﺳﻞ ﻋﻠﯿﮭﻢ‬
‫اﻟﺼﻼة واﻟﺴﻼم ‪:‬‬
‫ﻣﺎ ﯾﻌﺘﻘﺪه اﻟﻤﻼﺣﺪة ﻓﻲ ھﺬا اﻟﻌﺼﺮ ﻣﻦ أﺗﺒﺎع ﻣﺎرﻛﺲ وﻟﯿﻨﯿﻦ وﻏﯿﺮھﻤﺎ ﻣﻦ دﻋﺎة اﻹﻟﺤﺎد‬
‫واﻟﻜﻔﺮ ‪ ،‬ﺳﻮاء ﺳﻤﻮا ذﻟﻚ اﺷﺘﺮاﻛﯿﺔ أو ﺷﯿﻮﻋﯿﺔ أو ﺑﻌﺜﯿﺔ أو ﻏﯿﺮ ذﻟﻚ ﻣﻦ اﻷﺳﻤﺎء‪ ،‬ﻓﺈن‬
‫ﻣﻦ أﺻﻮل ھﺆﻻء اﻟﻤﻼﺣﺪة أﻧﮫ ﻻ إﻟﮫ ‪ ،‬واﻟﺤﯿﺎة ﻣﺎدة ‪ ،‬وﻣﻦ أﺻﻮﻟﮭﻢ إﻧﻜﺎر اﻟﻤﻌﺎد وإﻧﻜﺎر‬
‫اﻟﺠﻨﮫ واﻟﻨﺎر ‪ ،‬واﻟﻜﻔﺮ ﺑﺎﻷدﯾﺎن ﻛﻠﮭﺎ ‪ ٠‬وﻣﻦ ﻧﻈــﺮ ﻓﻲ ﻛﺘﺒﮭﻢ ودرس ﻣﺎ ھﻢ ﻋﻠﯿﮫ ﻋﻠﻢ ذﻟﻚ‬
‫ﯾﻘﯿﻨﺎً ‪ ،‬وﻻ رﯾﺐ أن ھﺬه اﻟﻌﻘﯿﺪة ﻣﻀﺎدة ﻟﺠﻤﯿﻊ اﻷدﯾﺎن اﻟﺴﻤﺎوﯾﺔ وﻣﻔﻀﯿﺔ ﺑﺄھﻠﮭﺎ إﻟﻰ‬
‫أﺳﻮأ اﻟﻌﻮاﻗﺐ ﻓﻲ اﻟﺪﻧﯿﺎ واﻵﺧﺮة ‪٠‬‬
‫و ﺷﺮك ﺟﺎھﻠﯿﺔ اﻟﻌﺮب وﻛﻔﺎر اﻟﻌﺮب أﻧﮭﻢ ﯾﺸﺮﻛﻮن ﻓﻲ اﻟﺮﺑﻮﺑﯿﺔ وﻛﺎن ﺷﺮﻛﮭﻢ ﻓﻲ ﺣﺎل‬
‫اﻟﺮﺧﺎء ‪ ،‬أﻣﺎ ﻓﻲ ﺣﺎل اﻟﺸﺪة ﻓﯿﺨﻠﺼﻮن ﷲ اﻟﻌﺒﺎدة ﻛﻤﺎ ﻗﺎل ﺳﺒﺤﺎﻧﮫ ‪ ) :‬ﻓﺈذا رﻛﺒﻮا ﻓﻲ‬
‫اﻟﻔﻠﻚ دﻋﻮا اﷲ ﻣﺨﻠﺼﯿﻦ ﻟﮫ اﻟﺪﯾﻦ ﻓﻠﻤﺎ ﻧﺠّﺎھﻢ إﻟﻰ اﻟﺒﺮ إذا ھﻢ ﯾﺸﺮﻛﻮن ( ]اﻟﻌﻨﻜﺒﻮت‪:‬‬
‫‪ ٠ [٦٥‬أﻣﺎ ﺗﻔﺼﯿﻞ ﺷﺮﻛﮭﻢ ﻓﻰ اﻟﺮﺑﻮﺑﯿﺔ أﻧﮭﻢ اﺗﺨﺬوا أﻧﺪادا ﻓﻰ ﻧﻔﺲ اﻟﻮﻗﺖ اﻟﺬي ﯾﻘﻮﻟﻮن‬
‫ﻓﯿﮫ ﻛﻤﺎ ﻗﺎل ﺳﺒﺤﺎﻧﮫ ‪ ) :‬وﻟﺌﻦ ﺳﺄﻟﺘﮭﻢ ﻣﻦ ﺧﻠﻘﮭﻢ ﻟﯿﻘﻮﻟﻦ اﷲ ( ]اﻟﺰﺧﺮف ‪٠ [ ٨٧ :‬‬
‫وﻗﺎل ﺗﻌﺎﻟﻰ ‪ ) :‬ﻗﻞ ﻣﻦ ﯾﺮزﻗﻜﻢ ﻣﻦ اﻟﺴﻤﺎء واﻷرض أﻣﻦ ﯾﻤﻠﻚ اﻟﺴﻤﻊ واﻷﺑﺼﺎر وﻣﻦ‬
‫ﯾﺨﺮج اﻟﺤﻲ ﻣﻦ اﻟﻤﯿﺖ وﯾﺨﺮج اﻟﻤﯿﺖ ﻣﻦ اﻟﺤﻲ وﻣﻦ ﯾﺪﺑﺮ اﻷﻣﺮ ﻓﺴﯿﻘﻮﻟﻮن اﷲ ﻓﻘﻞ‬
‫أﻓﻼ ﺗﺘﻘﻮن ( ] ﯾﻮﻧﺲ ‪ ٠ [ ٣١ :‬واﻵﯾﺎت ﻓﻲ ھﺬا اﻟﻤﻌﻨﻰ ﻛﺜﯿﺮة ‪٠‬‬
‫وﻣﻦ اﻟﻌﻘﺎﺋﺪ اﻟﻤﻀﺎده ﻟﻠﻌﻘﯿﺪة اﻟﺼﺤﯿﺤﺔ ﻓﻲ ﺑﺎب اﻷﺳﻤﺎء واﻟﺼﻔﺎت ﻋﻘﺎﺋﺪ أھﻞ اﻟﺒﺪع ﻣﻦ‬
‫اﻟﺨﻮارج واﻟﺠﮭﻤﯿﺔ واﻟﻤﻌﺘﺰﻟﺔ وﻣﻦ ﺳﻠﻚ ﺳﺒﯿﻠﮭﻢ ﻓﻲ ﻧﻔﻲ ﺻﻔﺎت اﷲ ﻋﺰ وﺟﻞ وﺗﻌﻄﯿﻠﮫ‬
‫‪72‬‬

‫ﺳﺒﺤﺎﻧﮫ ﻣﻦ ﺻﻔﺎت اﻟﻜﻤﺎل ووﺻﻔﮫ ﻋﺰ وﺟﻞ ﺑﺼﻔﺔ اﻟﻤﻌﺪوﻣﺎت واﻟﺠﻤﺎدات‬
‫واﻟﻤﺴﺘﺤﯿﻼت ‪ ،‬ﺗﻌﺎﻟﻰ اﷲ ﻋﻦ ﻗﻮﻟﮭﻢ ﻋﻠﻮاً ﻛﺒﯿﺮاً ‪٠‬‬
‫أﻣﺎ أھﻞ اﻟﺴﻨﺔ واﻟﺠﻤﺎﻋﺔ ﻓﻘﺪ أﺛﺒﺘﻮا ﷲ ﺳﺒﺤﺎﻧﮫ ﻣﺎ أﺛﺒﺘﮫ ﻟﻨﻔﺴﮫ أو أﺛﺒﺘﮫ ﻟﮫ رﺳﻮﻟﮫ ﻣﺤﻤﺪ ‪-‬‬
‫ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ‪ -‬ﻣﻦ اﻷﺳﻤﺎء واﻟﺼﻔﺎت ﻋﻠﻰ وﺟﮫ اﻟﻜﻤﺎل ‪ ،‬وﻧﺰھﻮه ﻋﻦ ﻣﺸﺎﺑﮭﺔ‬
‫ﺧﻠﻘﮫ ﺗﻨﺰﯾﮭﺎً ﺑﺮﯾﺌﺎً ﻣﻦ ﺷﺎﺋﺒﺔ اﻟﺘﻌﻄﯿﻞ ‪ ،‬ﻓﻌﻤﻠﻮا ﺑﺎﻟﻨﺼﻮص ﻛﻠﮭﺎ وﻟﻢ ﯾﺤﺮﻓﻮا وﻟﻢ ﯾﻌﻄﻠﻮا ‪،‬‬
‫وﺳﻠﻤﻮا ﷲ ﻣﻌﺎﻧﻲ ﻣﺎ ﺗﺸﺎﺑﮫ ﻓﺴﻠﻤﻮا ﻣﻦ اﻟﺘﻨﺎﻗﺾ اﻟﺬي وﻗﻊ ﻓﯿﮫ ﻏﯿﺮھﻢ ‪ -‬ﻛﻤﺎ ﺳﺒﻖ ﺑﯿﺎن‬
‫ذﻟﻚ وھﺬا ھﻮ ﺳﺒﯿﻞ اﻟﻨﺠﺎة واﻟﺴﻌﺎدة ﻓﻲ اﻟﺪﻧﯿﺎ واﻵﺧﺮة‪ ،‬وھﻮ اﻟﺼﺮاط اﻟﻤﺴﺘﻘﯿﻢ اﻟﺬي‬
‫ﺳﻠﻜﮫ ﺳﻠﻒ ھﺬه اﻷﻣﺔ وأﺋﻤﺘﮭﺎ‪ ،‬وﻟﻦ ﯾﺼﻠﺢ آﺧﺮھﻢ إﻻ ﻣﺎ ﺻﻠﺢ ﺑﮫ أوﻟﮭﻢ وھﻮ اﺗﺒﺎع‬
‫اﻟﻜﺘﺎب واﻟﺴﻨﺔ ‪ ،‬وﺗﺮك ﻣﺎ ﺧﺎﻟﻔﮭﻤﺎ‪٠‬‬
‫‪73‬‬

BISMILLAH IR RAHMAN IR RAHEEM
THE ISLAMIC CREED

345 Statements Tahawia Manuscript of the Creed
The Islamic Creed practiced by the Prophet and his Companions

(Ahle As-Sunnah wa Jammat)
Traditionally known as
Tahawia Manuscript of the Creed
after its reporter Tahawi who reported it via 300 scholars
led by Abu Hanifa (b.80)
345 statements
many references
many violations of ibn Taimia
This golden seven feature edition supersedes all other English efforts.
(The above reference to scholars refers to those who lived during the first 300 years
of Islam of whom the Prophet, praise and peace be upon him, made known that
these generations were the best of all generations).
This document has been prepared through the effort of two students of Hafeez
Abdullah ben Sadeq, of Tangier, Morocco (b.1910 d.1993).
Introduction
Dear English speaking Muslims,
Please lend us your ear, we come to bury those who sell Islamic knowledge, not to
praise them.
For over 20 years, we have on Allah.com been preaching Islam by giving away our
research and material free of charge for a very simple reason. That reason is if one
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must be aware that Islamic knowledge in particular is not to be sold or purchased.
This important factor will never be taught in the Harvard Islamic School. They and
other such institutions will never tell you that Imam Ahmad ibn Hanbal warned his
fellow Muslims that they should never, ever record knowledge from those who ask
for any exchange from this life. This of course, refers to money or favors.
One should be aware and remember that Islam was very strong when schools were
free and students sheltered and fed without charge.
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On the Day of Judgement, many so called Muslim workers will ask Allah for their
reward but receive the reply, 'You have already been paid.' Do not be fooled by
business or budget plans that surround Islamic education. Islamic knowledge
should always be rendered free of charge, and to support himself the Muslim worker
should follow the example of the Companions and the scholars who came after
them who took to a trade to support their life needs.
Governments, Islamic offices and wealthy Muslims should not neglect their trust to
invest in preaching Islam to non-Muslims and also support the welfare of their
fellow Muslims anywhere in the world, and in particular those in East Europe, Africa
and the Far East.
This critical document covers the Articles of the Islamic Faith and has been
reported in Arabic by Ahmad Qirtam of alalbait.ps and Ahmad Darwish of Allah.com,
Muhammad.com, and reviewed by Sayed Abdul Qardir Jilani, leader of Ahle As-
Sunnat wa Jammat, UK.
THE ISLAMIC CREED

Traditionally known as
Tahawia Manuscript of the Creed Islam
345 Statements Tahawia Manuscript of the Creed
The following is the creed of Imam Abu Hanifa which was by the consensus of Muslims
transmitted by the Hafeez of Koran and the Hafeez of Hadith, Tahawi (b.229 d.321).
In the Name of Allah, the Merciful, the Most Merciful,
1. The following clarification has been reported from – Imam Abu Jafar At-Tahawi
(the Hafez) who transmitted
2. The untarnished creed of the Prophet, that was also, by collective agreement,
adhered to by all his Companions,
3. According to the school of jurists:
4. (The renowned Imam Azam) Abu Hanifa of Kufa,
5. Abu Yusuf Ansari,
6. And Abu Abdullah Ash-Shibani – may the pleasure of Allah, the High, be upon all
of them.
7. Which they undividedly adhered to and is that with which they worshipped the
Lord of the Worlds.
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8. The Imam (Abu Hanifa b.80, may Allah be pleased with him)
9. And also the above mentioned two imams – may Allah, the High, have mercy on
them – said:
10. We say in witnessing to the Oneness of Allah - believing in the support of Allah,
the High, – that indeed:
11. Allah, the High, is One.
12. Allah has no equal.
13. There is nothing like Him.
14. Nothing frustrates Him.
15. There is no god except Allah.
16. He is Ancient without a beginning.
17. He is Eternal without an end.
18. He is never annihilated or depleted.
19. Nothing comes into being except that which He wills.
20. Imagination does not envisage Him.
21. Our understanding can never comprehend Him.
22. People do not resemble Him.
23. Allah is living and never dies.
24. He is self-sustained and never sleeps.
25. He is the Creator without a need for creation.
26. He provides for creation without being burdened.
27. He causes death having no fear.
28. He resurrects without hardship.
29. The ancient attributes of Allah were before what He created,
30. when they came into existence His attributes were not increased by a thing that
He did not already have.
31. Not only did Allah exist with His ancient attributes without a beginning, but also
He exists with His attributes for all eternity.
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32. His Name, the Creator was not earned by Him when He created the creation,
33. neither did He earn His Name, the Fashioner, from fashioning the creation.
34. Allah had the attribute of the Lordship before the existence of His subjects.
35. Allah had the attribute of Creating before the existence of His subjects.
36. Allah is the Reviver of the dead, and is entitled to this Name before He revived,
37. as such He is attributed with the Name the Creator, before their fashioning.
38.That is because Allah is Capable of everything.
39. Every thing is in need of Allah.
40. Every matter is easy for Allah.
41. Allah is not in need of anything.
42. 'There is nothing like Him. Allah is the Hearer, the Seer.' 42:11
43. Allah created the creation with His knowledge.
44. Allah has decided for them what is determined for them.
45. Allah determined for them their ages.
46. None of their deeds were hidden from Allah before He created them,
47. Allah knew what they are going to do before He created them
48. Allah ordered them to obey Him and forbade them to disobey Him.
49. Everything runs according to His Ability and Will
50. the Will of Allah is realized
51. worshippers have no will except that which Allah willed for them
52. what Allah willed for them happens and what He did not will, will not happen.
53. Allah guides whosoever He will.
54. From His Bounty He protects whosoever He wills, and relieves whosoever He
wills.
55. Justice is His when Allah causes to err, mislead, let-down and try.
56. Allah is above all opponents and competitors.
57. No one reverses His determination,
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58. no one overrules His Judgement
59. no one overpowers His Ordinance.
60. We believe in all this (destiny).
61. We are certain that all is from Him.
62. And we say, that Muhammad, Allah has praised and given peace to him and his
family, is His chosen worshipper,
63. and His chosen Prophet,
64. and the Messenger with whom He is pleased,
65. the Seal of the prophets,
66. the leader of the fearful abstainers,
67. the master of the messengers,
68. the beloved of the Lord of the Worlds.
69. Any proclaimed prophethood after his is ruled to be an error and is a (personal)
desire.
70. Prophet Muhammad, is the one sent to all jinn, and all people.
71. Prophet Muhammad was sent with the truth and guidance.
72. Indeed, the Koran (Holy Reading) is the Saying of Allah, the High,
73. and that Saying appeared from Him without the human knowing how
74. and was sent down upon His Prophet, it being a Revelation.
75. The believer testifies to it being the truth
76. and certifies to it as being the Saying of Allah, the High; it being the reality
77. it is not created as are the sayings of the creation
78. therefore, whosoever hears it and proclaims that it is the speech of humans is
an unbeliever
79. indeed, Allah has insulted such and determined them as shamed.
80. He warned him/her of His punishment when He said, 'I will roast him in a Fire!'
4:56
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81. When Allah has promised the Fire for he who said, 'This is only the word of the
human' 11:35 we understood that it is the Saying of the Creator of humans
82. and that it is not like any saying of a human.
83. Whosoever describes Allah, the High, with the meaning that describes a human
becomes an unbeliever.
84. Whosoever recognizes such has really been warned
85. and should thereby refrain from such a statement of the unbeliever
86. and realize that Allah, the High, with His attributes are unlike the human.
87. The sighting (of Allah, having no location) is a truth for the people of Paradise
without surrounding directions and without the human knowing how.
88. (The sighting) is as the Koran of our Lord has pronounced, 'On that Day there
shall be radiant faces, gazing towards their Lord. 75:22-23
89. its explanation is according to what Allah, the High, willed and His knowledge.
90. everything that came in the authentic Prophetic sayings via the Messenger of
Allah - may Allah praise him, and give peace
91. and also via his Companions - may the pleasure of Allah be upon them all.
92. It is as he said and its meaning and explanation is as according to what he

meant.
93. we do not interfere with it via our interpretation with our opinion
94. nor with wishful thinking with our desires.
95. Indeed, no one will be safe in his/her religion except whosoever surrenders to
Allah, the High, and to His Messenger – Allah praised him, and gave peace -
96. having referred that which is obscure to him back to the Knowledgeable.
97. There is no firm standing in Islam except for those who surrender and
relinquish.
98. So whosoever seeks knowledge of which he/she has been warned
99. and his understanding was not satisfied with surrendering,
100. his own aim will veil the pure Oneness
101. as well as pure knowledge, and sound faith,
102. thereby swaying between belief and disbelief,
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103. belieing and certifying
104. together with rejection, being the object for the whisperer, lost,
105. erring, doubting,
106. neither is he a true believer nor a disbelieving liar.
107. Believing in the sighting (of Allah) by the people of Paradise will not be valid for
whosoever considers it via imagination or by the means of his own interpretation.
108. If both the interpretation of the sighting (of Allah) and the interpretation of all
its meaning belong to the Lord - one must refrain from any interpretation
109 and to adhere to the status of surrender,
110. because this is the way of the religion of the messengers and the law of the
prophets.
111. Whosoever does not refrain from the negation (when unable to comprehend
Divinity) and refrain from striking (human) similarity has indeed erred and did not
negate (to Allah) the characteristics of creation.
112. Indeed our Lord, the Glorified, the High, has the attribute of Oneness and the
attribute of Uniqueness.
113. No one in the creation is like Allah, the High, for He is exalted above all the
limits, boundaries, corners, and utilities.
114. The six directions (and the degrees between them) do not encompass Him, as
is the case of all created existence.
115. The ascent (of the Messenger) is a truth.
116. Indeed, the Prophet – may Allah praise him, and his family and give them peace
– was carried on the Night Journey,
117. then he ascended with his body while in the state of awakeness to the heaven
118. up to where Allah, the High, had willed of the high rank.
119. So Allah, the High, has honored him with what He willed.
120. 'So (Allah) revealed to His worshiper that which he revealed.' 53:10
121. The Lake - (from the River of Abundance) with which Allah, the High, has
honored the Prophet as a thirst quencher for his nation - is a truth.
122. Also it is a truth that the grand intercession was reserved by Allah for him as it
is reported in the revealed news.
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123. The covenant which Allah, the High, has taken from Adam, peace be upon him,
and all his descendants is a truth.
124. Indeed, Allah, the High, knew in His eternal knowledge the number of who will
enter Paradise and the number of those who will enter Hell,
125.the total number of which does not increase nor does it decrease
126. as such He has knowledge of their deeds and knew what they would do.
127. Everyone has the facility for which he/she has been created.
128. deeds are counted by their finality.
129. The fortunate is he who is fortunate with the predestination of Allah, the High.
130. The unfortunate is he who is unfortunate with the predestination of Allah, the
High.
131. The root of the predestination is the secret of Allah in His creation,
132. He did not reveal it to a close angel or a prophet who was sent,
133. deep examination into this is a means of loss, and prevention, and a degree of
error,
134. so be warned, be warned from such examination, thinking and whispering.
135. Indeed, Allah, the High, has folded-up the knowledge of destiny from all His
creation and forbade them to seek it.
136. As He said in the Koran 'He is not to be questioned about what He does, but
they shall be questioned.' 21:23
137. therefore, whosoever asks why He did such has rejected the Book of Allah,
138. and whosoever rejects the Book of Allah, the High, becomes among the
unbelievers.
139. This is the total of what is needed for whosoever's heart is lit among the friends
of Allah, the High,
140. which is the rank of the sure-footed in knowledge.
141. Because knowledge is of two types.
142. One that is available to the creation,
143. and one that is not available to creation.
144. Therefore, rejection of the knowledge which is available is disbelief.
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145. Proclaiming the knowledge which is unavailable is disbelief.
146. Therefore, faith will not be valid except by accepting the knowledge that is
available
147. and refraining from that which is not available (by submitting the knowledge of
the obscure to Allah).
148. We believe in the Pen and the Protected Tablets, and everything that has been
written upon it.
149. If all of the creation were to gather together against something Allah has
written to happen to reverse it in order to prevent it coming into existence they will
be unable,
150. and if they gathered together against some that Allah, the High, has not written
in order to cause it to come into existence they will be unable.
151. The Pen has dried-up with what is going to happen up until the Day of
Resurrection.
152. Whatever is not meant to smite a worshiper will not smite him and whatever
smites a worshiper was not meant not to smite him.
153. Worshipers should know that Allah, the High, has existing knowledge, - having
no beginning - of everything of His creation that is to come into being according to
His Will,
154. thereby He predestined with His Will such perfect planning
155. which is neither contradictory nor is it subject to any to comment. Neither is it

subject to removal or change, neither detour nor increase or decrease from His
creation, no matter whether it is in His heavens or the earth.
156. This is one of the pillars of faith,
157. also pillars of knowledge.
158. To certify to the Oneness of Allah and His Lordship
159. as He, the High, said in His Glorious Book, 'And He created everything and
predestined it exactly' 25:2,
160. and He, the High, said, 'The decree of Allah is a decree determined.' 33:38.
161. So woe for whosoever in destiny turns to be disputatious with Allah,
162. and comes to the examination with a sick heart
163. on account of his using his imagination regarding the absolute unseen and
thereby keeping it a hidden secret
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164. thereby he returns with what he said, sinning and fabricating.
165. The Throne and the Seat are truths.
166. and He, the Mighty, the Glorified, is not in need of the Throne, and whatsoever
above and whatsoever is underneath it.
167. Allah surrounds everything with His knowledge
168. for He frustrated His creation to arrive at the full comprehension about Him.
169. Also, Allah has taken Abraham for a friend,
170. and spoke with Moses,
171. to this we believe, testify and surrender.
172. We believe in the angels, all the prophets, all the Books that were sent down to
the messengers,
173. and bear witness for them that they are upon the clear truth.
174. We call all the people who direct themselves to Ka'ba (bearing witness and
praying) those who surrender (Muslims) and believers,
175. as long as they confess to what the Prophet, praise and peace be upon him,
came with,
176. and confess to everything he said or informed about, believing without

belieing.
177. We do not address the core definition of Allah Himself.
178. We do not cajole in the religion of Allah, the High.
179. We do not debate about the Koran
180. we are certain that the Koran is the Word of the Lord of the worlds
181. sent down with Gabriel, the trusted spirit
182. who taught it to the Master of the Messengers, Muhammad - Allah has praised
and given peace to him and his family, and Companions altogether.
183. The Saying of Allah, the High, nothing is equal to it from the sayings of
creation,
184. we do not say the Koran is created,
185. and do not differ with the Muslim nation.
186. In Islam we do not say that sin does not harm whosoever practiced it.
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187. We trust (that Allah will pardon and enter to Paradise with His Mercy) the good-
doing believers, however, we do not ascribe safety for them, and we do not bear
witness that Paradise is theirs.
188. We ask (Allah) for forgiveness for the sinner amongst them and fear for them
though we do not let them despair.
189. Both the feeling of sure safety and despair will cause the quitting from religion.
190. The middle path between the two ways is the truth for everyone who directs
themselves (praying) to Mecca.
191. Nothing causes a person to quit from Islam except the rejection of that with
which he/she entered into Islam.
192. Belief is by the witness of the tongue and the certifying of the heart.
193. Everything Allah sent down in the Koran and all that is authentically
transmitted via the Prophet - Allah has praised and given him peace – of the religion
and the criteria are truths.
194. Belief is one, and its people are equal,
195. and vary only by being fearful of sin, and avoiding desire.
196. Believers, all of them, are guided by the Merciful.
197. The most honorable is the most obedient and most in following the Koran.
198. Belief, is to believe in Allah,
199. His angels,
200. His Books,
201. His Messengers
202. and the Everlasting Day,
203. the resurrection after death,
204. and predestination: good or bad, sweet or bitter from Allah, the High,
205. we believe in all of this
206. and do not differ regarding any of His messengers
207. and we believe in all that they brought.
208. Those who commit major sins from the nation of Muhammad – Allah has
praised and given him peace – enter Hell,
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209. but will not remain there forever if they die as a believer,
210. even if they were not repentant when they met Allah certifying and believing,
211. as they are subject to His Will and Wisdom. If He wills, He forgives and pardons
from His Bounty
212. as He, the High, said in His Gracious Book, 'Allah does not forgive (the sin of
inventing an) association with Him, but He forgives other (sins) to whomsoever He
will.' 4:48
213. If He Wills He will in His Justice, punish them in Hell according to their sin,
214. then He releases them via His Mercy and the intercession of His interceding
obedient worshipers
215. and resurrects them to His Paradise.
216. that is because indeed Allah is the Guide of the people of His knowledge
217. and does not make them in the two lives like the people of rejection
218. who failed to receive His Guidance and did not receive His Friendship.
219. O, the Guide of Islam and its people, make us cling to Islam until we meet You
with it.
220. We consider the obligatory prayers to be valid when led by any righteous or
sinful person from the people who direct themselves to Mecca
221. we offer the funeral prayer and supplicate for the deceased amongst them,
222. we do not judge any of them to be of Paradise or Hell,
223. nor do we witness them with disbelief, ascribing a partner to Allah, or

hypocrisy
224. so long as they did not openly display such a matter,
225. and we leave their concealment to Allah, the High.
226. We are of the opinion that no one from the nation of Muhammad is to be
subject to the major punishment of execution except whosoever has been judged as
eligible.
227. We are of the opinion not to disobey our imams and our governors.
228. even if they transgress, we do not supplicate against any of them, nor do we
resist being obedient to them.
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229. We are of the opinion that obeying them is part of obedience to Allah, the
Mighty, the Glorified, it is an obligation as long as they do not order with a sin,
230. we supplicate for them to be good, and for their success and relief.
231. We follow the prophetic ways and the congregation and consensus of scholars,
and avoid abnormalities, disputes and divisions.
232. We love the people who are just and honest.
233. We hate people who transgress, and are dishonest.
234. Our opinion is with the agreement of wiping over leather sockets whether one
is traveling or not as reported in the tradition.
235. Pilgrimage and defensive war under the leadership of the imams and people of
authority are two obligations that are continuously upheld,
236. no matter whether such leaders are good or transgressors in which nothing will
annul the original obligation or reverse it.
237. We believe in the honorable transcribing angels,
238. that Allah has made them to be guards.
239. We believe in the Angel of Death who is given the power to receive the souls of
the inhabitants of the worlds.
240. We believe in the punishment of the tomb for whosoever is eligible.
241. We believe in the questioning of the deceased in his/her tomb by the two
angels Munkar and Nakeer
242. who question the deceased about his Lord, his religion, and his Prophet as
reported in the tradition via the Messenger of the Lord – Allah has praised and given
him peace – and via his Companions – may the pleasure of Allah be upon them all.
243. The tomb is either a garden of those of Paradise or a pit of fire from those of
Hell.
244. We believe in the resurrection and the recompense of deeds on the Day of
Resurrection,
245 the presentation of one's record,
246 and one's calculation of his/her account,
247.in the reading of one's own record,
248. and in the reward or the punishment.
249. We believe in the path that has to be crossed (over Hell to Paradise)
86

250. and the Scale upon which the deeds of believers are weighed, whether they are
good or bad, obedient or disobedient.
251. We believe in the creation of Paradise and Hell, and that they are never
annihilated or vanish.
252. Indeed, Allah created Paradise and Hell, and created for each its inhabitants.
253. Whosoever Allah admits to Paradise it is out of His Bounty
254. Whosoever Allah admits to Hell it is out of His Justice.
255. Each individual works for what was determined and also advances in that for
which he/she was created.
256. Good and bad are predestined for the worshipers.
257. The ability that combines an action to practice a deed is a form of success
(from Allah) and not attributable to its doer.
258. As for the facility of health and abundance, controlling and sound conditions,
they are prior to actions,
259. these are subject of the address as Allah, the High, said, 'Allah charges no soul
except to its capacity.' 2.286
260. The deeds of all people are created by Allah, the High, and earned by people.
261. Allah, the High, never obligates people with that which they are incapable.
262. They are incapable except with that which He obligated upon them. This is
understood from the explanation of the saying, "there is neither movement nor
power except by Allah" (Sahih Bukhari 578).
263. We say there is neither maneuvering nor movement for a person to commit a
sin except with the help of Allah.
264. No one has the power to establish obedience and sustain it, without success
from Allah.
265. Everything occurs through the Will of Allah, the Mighty, the Glorified, according
to His Knowledge, His Predestination and Ability
266. His Will overcomes all other wills
267. and His verdict and determining overcomes all maneuvering.
268. Allah does what He will but He is never unfair.
269. Allah is Pure, removed from every evil,
87

270. and exalted above all faults or blemishes.
271. 'He (Allah) is not to be questioned about what He does, but they shall be
questioned.' 21:23
272. The supplication of the living for the deceased or charity paid on their behalf
benefits the deceased,
273. Allah, the High, accepts the supplication
274. and fulfills needs.
275. Allah owns everything, but nothing owns Him.
276. There is nothing that is not in need of Allah, even for the blink of an eye,
277. whosoever claims they are not in need of Allah, even for as little as the blink of
an eye, is an unbeliever and becomes among the people of loss.
278. Allah, the High, is angered and pleased, but not in any way like that of His
creation.
279. We love the Companions of the Prophet but we do not love any one of them to
the extreme,
280. we do not reject anyone of them,
281. we hate those who hate them,
282. we do not mention them except with truth,
283. our opinion is that loving them is an act of religion, faith and perfection
284. whereas hating them is disbelief, sedition, hypocrisy and transgression.
285. And we confirm the caliphate after the Prophet, first to Abu Bakr As-Siddique –
Allah is pleased with him – preferring him and advancing him above all the nation,
286. thereafter, Omar ibn Al Khattab was honored with the caliphate – Allah is
pleased with him,
287. thereafter, Othman ibn Affan was honored with the caliphate – Allah is pleased
with him,
288. thereafter, Ali ibn Abi Talib was honored with the caliphate – Allah is pleased
with him,
289. they are the righteous caliphs
290. and the guided imams
88

291. they judged with the truth, and with it they were just – the pleasure of Allah be
upon all of them together.
292. Indeed, regarding the ten Companions named by the Messenger of Allah to
them we bear witness that they are in Paradise
293. because the Messenger of Allah bore witness to them and his statement is the
truth. They are:
294. Abu Bakr As-Siddique
295. Omar ibn Al Khatab
296. Othman ibn Affan
297. Ali ibn Abi Talib
298. Talhah ibn Obaidullah
299. Az Zubair ibn Al Awam
300. Saad ibn Abi Waqas
301. Saeed ibn Zaid
302. Abdur Rahman ibn Awf
303. Abu Obaida ibn Al Jarrah who is the trusted of this nation,
the pleasure of Allah upon all them together.
304. Whosoever speaks best about the Companions of the Prophet, his wives, and
his descendants is free and clear from hypocrisy,
305. together with the first generation (of the first century) and the good,
306. also those who followed (thereafter for two centuries)
307. and thereafter the good people, the people of the traditions, the jurists and
theologians,
308. they are only to be mentioned with that which is fine.
309. Whosoever mentions them with evil is on other than their path.
310. We do not prefer any of the friends of Allah over any of His prophets.
311. And we say one prophet alone is better than all the friends of Allah put
together,
312. however, we believe in everything that came of their miracles and what is
authentically reported from the transmitters.
89

313. We believe in the prerequisite signs of the commencement of the Day of
Judgement. Amongst them are:
314. the emergence of the false messiah
315. the descending of Jesus from heaven, peace be upon him (to support Al Mahdi,
the Guided Imam)
316. the sun rising from the west
317. the emergence of the speaking animal from its place.
318. We do not believe in soothsayers nor seers,
319. nor anyone who claims anything that is different from the Book of Allah, the
Prophetic traditions and the consensus of the Muslim nation.
320. We are of the opinion that the consensus of Muslims is true and sound
321. We are of the opinion that division is erring and punishable.
322. The religion of Allah in the heaven and earth is one which is the religion of
Islam
323. as Allah, the High, said, 'The only religion with Allah is Islam (submission).'
3:19
324. and He, the High, said, 'Whosoever seeks a religion other than Islam, it will not
be accepted from him.' 3:85
325. and He, the High, said, 'I have approved Islam to be your religion.'4:3
326. The religion is between being extreme and insufficient,
327. and between striking a similarity (between Allah and His creation) and making
His attributes redundant
328. and between those who think they forced with no choice (Jabria sect), and
those who believe everyone creates his own deeds (Kadria sect)
329. and between sure safety and despair.
330. This is our religion and our belief, both inwardly and outwardly.
331. Allah is our witness, we reject whosoever differs with what we have mentioned
and clarified.
332. We ask Allah, the High, to make us steadfast upon it and to seal our life with it,
333. and to protect us from mixed desire
334. and from divided opinions
90

335. and from the false theological doctrines such as:
336. Mushabeha: those of striking a similarity to Divinity
337. Jahamia sect (the followers of Jahm ibn Safwan who claim people have no
choice)
338. Jabria sect (the followers of Jad ibn Dirham student of Safwan, who believe
that people are forced to do what they do and have no choice).
339. Kadria sect (the followers of those who deny the destiny of Allah).
340. And others (i.e. Mutazila who follow Wasil ibn Ata, those who believe a person
creates his belief, disbelief and his will), those who differ with the Prophetic ways
and Companions,
341. all of whom follow false innovations and errors
342. we reject them
343. and they are in our opinion erring and are iniquitous
344. and Allah knows best that which is valid
345. and to Allah is the return and the arrival.
91

ِ ِ ِ ِ ْ ِ َ ‫﴿ﻟﻴﺲ‬
﴾‫اﻟﺒﺼﲑ‬
ُ َ ‫اﻟﺴﻤﻴﻊ‬
(١١ :‫)اﻟﺸﻮرى‬
ُ ‫وﻫﻮ ﱠ‬ َ ُ َ ‫ﳾء‬ ٌ ْ َ ‫ﻛﻤﺜﻠﻪ‬ َ َْ
ِ ِ ِ َ ‫إﻟﻪ‬ ِ ِ
﴾‫اﻟﻌﻠﻴﻢ‬
ُ َ ‫اﳊﻜﻴﻢ‬
(٨٠ :‫)اﻟﺰﺧﺮف‬
ُ َ ‫وﻫﻮ‬ ٌ َ ِ ‫اﻷرض‬
َ ُ َ ‫إﻟﻪ‬ ِ ْ َ ‫وﰲ‬ ٌ َ ِ ‫اﻟﺴﲈء‬َ ‫﴿وﻫﻮ ﱠاﻟﺬي ِﰲ ﱠ‬ َُ َ
ِ ِ َ َ ‫ﺻﻠﻮا‬ ِ ِ ‫ِﱠ‬
٥٦ :‫)اﻷﺣﺰاب‬
﴾‫ﺗﺴﻠﻴﲈ‬ ُ ‫ﻋﻠﻴﻪ َ َ ﱢ‬
ً ْ َ ‫وﺳﻠﻤﻮا‬ ْ ‫آﻣﻨُﻮا َ ﱡ‬ َ ‫أﳞﺎ ﱠ‬
َ ‫اﻟﺬﻳﻦ‬ ‫ﻋﲆ اﻟﻨ ِ ﱢ‬
َ ‫ﱠﺒﻲ َﻳﺎ َ ﱡ‬ َ ‫وﻣﻼﺋﻜﺘﻪ ُ َ ﱡ‬
َ َ ‫ﻳﺼﻠﻮن‬ َ ‫﴿إن ﱠ‬
ُ َ َ َ َ ‫اﻟﻠـﻪ‬
‫اﻟﻠﮭﻢ اﺷﮭﺪ أن ھﺬا إﯾﻤﺎﻧﻨﺎ ﺑﻚ وﺑﻨﺒﯿﻚ ﺗﻔﻀﻼ ﻣﻨﻚ ﻋﻠﻲ وﻋﻠﻰ ﻣﺸﺎﯾﺨﻰ وأھﻠﻰ‬
‫ وﻛﻞ اﻟﺬي ﻓﻮق اﻟﺘﺮاب ﺗﺮاب‬::: ‫إذا ﺻﺢ ﻣﻨﻚ اﻟﻮد ﻓﺎﻟﻜﻞ ھﯿﻦ‬
‫ وﺑﯿﻨﻲ وﺑﯿﻦ اﻟﻌﺎﻟﻤﯿﻦ ﺧﺮاب‬::: ‫وﻟﯿﺖ اﻟﺬي ﺑﯿﻨﻲ وﺑﯿﻨﻚ ﻋﺎﻣﺮ‬
‫ﺗﻢ ﺑﺤﻤﺪ اﷲ ﺗﻌﺎﻟﻰ‬
(‫ﻣﺠﻤﻊ اﻟﻌﻘﯿﺪة اﻹﺳﻼﻣﯿﺔ )ﻣﻌﺘﻤﺪة‬

 
 
 




 
 





345 Statements Tahawia Manuscript of the Creed (see the end)

‫ﺧﺎدم اﻟﺤﺪﯾﺚ اﻟﺸﺮﯾﻒ واﻟﺤﺎﻓﻆ ﻋﺒﺪ اﷲ ﺑﻦ اﻟﺼﺪﯾﻖ رﺣﻤﮫ اﷲ ورﺿﻰ ﻋﻨﮫ‬
‫ﻣﺆﻟﻒ ﻣﺠﻤﻊ اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ﻟﻸﺣﺎدﯾﺚ ﻟﻜﻞ اﻟﻤﺘﻮن واﻷﺳﺎﻧﯿﺪ‬
‫وﻗﻒ ﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻰ روح واﻟﺪي وﻣﺸﺎﯾﺨﻲ وأھﻞ ﺑﯿﺘﻲ‬
ٌ‫ ﻋَﻠَﻰ اﻟﻤُﺘﱠﻘِﯿﻦَ ﻓَﻤَﻦ ﺑَﺪﱠﻟَﮫُ ﺑَﻌْﺪَﻣَﺎ ﺳَﻤِﻌَﮫُ ﻓَﺈِﻧﱠﻤَﺎ إِﺛْﻤُﮫُ ﻋَﻠَﻰ اﻟﱠﺬِﯾﻦَ ﯾُﺒَﺪﱢﻟُﻮﻧَﮫُ إِنﱠ اﻟﻠﱠﮫَ ﺳَﻤِﯿﻊٌ ﻋَﻠِﯿﻢ‬‫ﺣَﻘﺎ‬
© 2007 www.Allah.com www.Muhammad.com
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345 Statements Tahawia Manuscript of The Creed (See The End) by Hafeez of Hadith, Tahawi (b.229 d.321)

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345 Statements Tahawia Manuscript of The Creed (See The End) by Hafeez of Hadith, Tahawi (b.229 d.321)

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ِ ِ ِ ِ ْ ِ َ ‫﴿ﻟﻴﺲ‬

(‫ﻣﺠﻤﻊ اﻟﻌﻘﯿﺪة اﻹﺳﻼﻣﯿﺔ )ﻣﻌﺘﻤﺪة‬

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‫اﻟﺤﺎﻓﻆ ﻋﺒﺪ اﷲ اﻟﺼﺪﯾﻖ | أﺣﻤﺪ ﺑﻦ اﻟﺪروﯾﺶ | اﻟﻤﺤﺪث اﻷﻟﺒﺎﻧﻲ‬

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‫"ﻣﺎ ﺗﻨﻄﻖ ﺑﮫ اﻷﻟﺴﻨﺔ و ﺗﻌﺘﻘﺪه اﻷﻓﺌﺪة ﻣﻦ واﺟﺐ أﻣﻮر اﻟﺪﯾﺎﻧﺎت ﻣﻦ ذﻟﻚ‬

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‫*ﺒﺴﻨﺩ ﺍﻟﺤﺎﻓﻅ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺍﻟﺼﺩﻴﻕ ﺍﻟﻐﻤﺎﺭﻱ ﺭﻀﻰ ﺍﷲ ﻋﻨﻪ‬

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‫أوﻻ – اﻹﯾﻤﺎن ﺑﺎﷲ ﺗﻌﺎﻟﻰ )اﻷﻟﮭﯿﺔ( و ﺻﻔﺎت اﷲ‬

‫إﻟﮭﯿﺎت‪ :‬ﺧﺎﺻﺔ ﺑﮫ ﺗﺒﺎرك وﺗﻌﺎﻟﻲ‬

‫وﯾﻨﻘﺴﻢ ﻣﻦ ﺣﯿﺚ أدﻟﺘﮫ إﻟﻲ‪:‬‬

‫ﻋﻘﻠﯿﺎت‪ :‬ﻣﺎ ﺛﺒﺖ ﺑﻄﺮﯾﻖ اﻟﻌﻘﻞ‬

‫س ــ ﻣﺎ ھﻮ ﻣﺎ ﯾﺨﺘﺺ ﺑﺎﻟﻌﻘﻞ وﻣﺎ ﯾﺨﺘﺺ ﺑﺎﻟﻨﻘﻞ ؟‬

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‫‪ .١‬اﻟﻘﺪرة )أي ﻗﺪرة اﷲ(‪ :‬ﺻﻔﺔ وﺟﻮدﯾﺔ ﻗﺪﯾﻤﺔ‬

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‫ﺛﺎﻧﯿــﺎ ـ اﻹﯾﻤﺎن ﺑﺄﻧﺒﯿﺎء اﷲ ورﺳﻠﮫ )اﻟﻨﺒﻮات(‬

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‫ﺛﺎﻟﺜﺎ ـ اﻹﯾﻤﺎن ﺑﺎﻟﺴﻤﻌﯿــــﺎت‬

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‫واﻟﺠﻨﺔ دار ﺛﻮاب ﻟﻤﻦ أﻃﺎع اﷲ وأﻃﺎع رﺳﻠﮫ‬

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‫ﻻ ﺗﻨﺲ ﺗﺤﻤﻞ ﻣﺠﺎﻧﺎ‬

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‫وأﻧﻜﺮوا َﻣﺎ ِﰲ‬ ‫ﻧﺤﻮ َ ِ َ‬

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‫ﻻ ﺗﻨﺲ ﺗﺤﻤﻞ ﻣﺠﺎﻧﺎ‬

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