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‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ‬

‫ﺃﲨﻌﲔ‪،‬ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ ‪:‬‬
‫ﺲ ﺍﹾﻟِﺒ ‪‬ﺮ ﺃﹶﻥ ‪‬ﺗ ‪‬ﻮﻟﱡﻮﹾﺍ ‪‬ﻭﺟ‪‬ﻮ ‪‬ﻫ ﹸﻜ ‪‬ﻢ ِﻗ‪‬ﺒ ﹶﻞ‬ ‫ﻓﻘﺪ ﺍﻫﺘﻢ ﺍﻹﺳﻼﻡ ﺑﻜﻞ ﺟﻮﺍﻧﺐ ﺍﳊﻴﺎﺓ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﱠﻟ‪‬ﻴ ‪‬‬
‫ﲔ‬‫ﺏ ﻭ‪‬ﺍﻟ‪‬ﻨِﺒ‪‬ﻴ ‪‬‬‫ﺏ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﺍﹾﻟِﺒ ‪‬ﺮ ‪‬ﻣ ‪‬ﻦ ﺁ ‪‬ﻣ ‪‬ﻦ ﺑِﺎﻟﹼﻠ ِﻪ ﻭ‪‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ ﻭ‪‬ﺍﹾﻟﻤ‪‬ﻶِﺋ ﹶﻜ ِﺔ ﻭ‪‬ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﻕ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻐ ِﺮ ِ‬
‫ﺸ ِﺮ ِ‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﲔ ‪‬ﻭﻓِﻲ‬ ‫ﺴﺒِﻴ ِﻞ ﻭ‪‬ﺍﻟﺴ‪‬ﺂِﺋِﻠ ‪‬‬
‫ﲔ ﻭ‪‬ﺍ‪‬ﺑ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﻭ‪‬ﺁﺗ‪‬ﻰ ﺍﹾﻟﻤ‪‬ﺎ ﹶﻝ ‪‬ﻋﻠﹶﻰ ‪‬ﺣ‪‬ﺒ ِﻪ ﹶﺫﻭِﻱ ﺍﹾﻟ ﹸﻘ ‪‬ﺮﺑ‪‬ﻰ ﻭ‪‬ﺍﹾﻟ‪‬ﻴﺘ‪‬ﺎﻣ‪‬ﻰ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎ ِﻛ ‪‬‬
‫ﺏ ‪‬ﻭﹶﺃﻗﹶﺎ ‪‬ﻡ ﺍﻟﺼ‪‬ﻼ ﹶﺓ ﻭ‪‬ﺁﺗ‪‬ﻰ ﺍﻟ ‪‬ﺰﻛﹶﺎ ﹶﺓ ﻭ‪‬ﺍﹾﻟﻤ‪‬ﻮﻓﹸﻮ ﹶﻥ ِﺑ ‪‬ﻌ ‪‬ﻬ ِﺪﻫِ ‪‬ﻢ ِﺇﺫﹶﺍ ﻋ‪‬ﺎ ‪‬ﻫﺪ‪‬ﻭﹾﺍ ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﺑﺮِﻳ ‪‬ﻦ ﻓِﻲ ﺍﹾﻟ‪‬ﺒ ﹾﺄﺳ‪‬ﺎﺀ‬ ‫ﺍﻟ ‪‬ﺮﻗﹶﺎ ِ‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘﻘﹸﻮ ﹶﻥ{ )‪ (١٧٧‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.‬‬ ‫ﺻ ‪‬ﺪﻗﹸﻮﺍ ‪‬ﻭﺃﹸﻭﹶﻟِﺌ ‪‬‬ ‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬‬ ‫ﺱ ﺃﹸﻭﹶﻟﺌِ ‪‬‬
‫ﲔ ﺍﹾﻟ‪‬ﺒ ﹾﺄ ِ‬
‫ﻀﺮ‪‬ﺍﺀ ‪‬ﻭ ِﺣ ‪‬‬
‫ﻭﺍﻟ ‪‬‬
‫ﻭﻗﺪ ﺃﻭﱃ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻟﺒﺎﻟﻐﺔ‪،‬ﺫﻟﻚ ﻷﻥ ﺍ‪‬ﺘﻤﻊ ﺻﻐﲑﺍ ﻛﺎﻥ ﺃﻡ ﻛﺒﲑﹰﺍ ﻳﺆﺛﺮ ﺗﺄﺛﲑﹰﺍ ﺑﺎﻟﻐﹰﺎ ﻋﻠﻰ‬
‫ﷲ
‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛ ﱡﻞ ‪‬ﻣ ‪‬ﻮﻟﹸﻮ ٍﺩ ﻳ‪‬ﻮﹶﻟ ‪‬ﺪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ِﻔ ﹾﻄ ‪‬ﺮ ِﺓ‪،‬ﹶﻓﹶﺄ‪‬ﺑﻮ‪‬ﺍ ‪‬ﻩ‬ ‫ﺳﻠﻮﻙ ﺍﻷﻃﻔﺎﻝ ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫ﺤﺴ‪‬ﻮ ﹶﻥ ﻓِﻴﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﺟ ‪‬ﺪﻋ‪‬ﺎ َﺀ ؟ ﹸﺛ ‪‬ﻢ‬ ‫ﺠﺴ‪‬ﺎِﻧ ِﻪ‪ ،‬ﹶﻛﻤ‪‬ﺎ ‪‬ﺗ‪‬ﻨِﺘﺠ‪‬ﻮ ﹶﻥ ِﺇﺑِﹶﻠ ﹸﻜ ‪‬ﻢ ‪‬ﻫ ِﺬ ِﻩ ‪‬ﻫ ﹾﻞ ‪‬ﺗ ِ‬
‫ﺼﺮ‪‬ﺍِﻧ ِﻪ ‪‬ﻭ‪‬ﻳ ‪‬ﻤ ‪‬‬‫‪‬ﻳ ‪‬ﻬ ‪‬ﻮﺩ‪‬ﺍِﻧ ِﻪ ‪‬ﻭ‪‬ﻳ‪‬ﻨ ‪‬‬
‫ﺨ ﹾﻠ ِﻖ ﺍﻟﱠﻠ ِﻪ‬
‫ﺱ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﻟﹶﺎ ‪‬ﺗ‪‬ﺒﺪِﻳ ﹶﻞ ِﻟ ‪‬‬ ‫‪‬ﻳﻘﹸﻮ ﹸﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪:‬ﻓﹶﺎ ﹾﻗ ‪‬ﺮﺅ‪‬ﻭﺍ ِﺇ ﹾﻥ ِﺷﹾﺌ‪‬ﺘ ‪‬ﻢ‪ِ..}:‬ﻓ ﹾﻄ ‪‬ﺮ ﹶﺓ ﺍﻟﱠﻠ ِﻪ ﺍﱠﻟﺘِﻲ ﹶﻓ ﹶﻄ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫‪١‬‬
‫ﺱ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ{ )‪ (٣٠‬ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ‪.‬‬
‫ﻚ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ‪‬ﻴ ‪‬ﻢ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﹶﺫِﻟ ‪‬‬
‫ﻓﺄﻣﺮ ﻃﺒﻴﻌ ‪‬ﻲ ﺃﻥ ﻳﺼﻮﻍ ﺍﻹﺳﻼﻡ ﺍﻟﻔﺮﺩ ﺍﳌﺴﻠﻢ ﻭﺍﻷﺳﺮﺓ ﺍﳌﺴﻠﻤﺔ ﻭﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ ﲟﻨﻬﺠﻪ‬
‫ﺍﻟﺘﺮﺑﻮﻱ ﺍﻟﻔﺮﻳﺪ‪،‬ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻋﻨﺪﻩ‪،‬ﻭﻣﻦ ﰒ ﻟﻮ ﻗﺎﺭﻧﺎ ﺑﲔ ﺍﳌﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ ﰲ‬
‫ﺍﻟﺘﺮﺑﻴﺔ ﻭﺑﲔ ﺍﳌﻨﺎﻫﺞ ﺍﻷﺭﺿﻴﺔ ﺍﻷﺧﺮﻯ ﻟﻮﺟﺪﻧﺎ ﺍﻟﻔﺎﺭﻕ ﺷﺎﺳﻌﹰﺎ‪،‬ﺫﻟﻚ ﻷﻥ ﺍﻷﻭﻝ ﻣﻦ ﻋﻨﺪ ﺍﷲ‬
‫ﺍﻟﻌﻠﻴﻢ ﺍﳋﺒﲑ ﲞﻠﻘﻪ‪،‬ﻭﺗﻠﻚ ﻣﻦ ﺻﻨﻊ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﺪﺭﻛﻮﺍ ﺃﺳﺮﺍﺭ ﺍﻟﻨﻔﺲ‬
‫ﺨِﺒ ‪‬ﲑ{ )‪ (١٤‬ﺳﻮﺭﺓ ﺍﳌﻠﻚ‪.‬‬
‫ﻒ ﺍﹾﻟ ‪‬‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﹶﺃﻟﹶﺎ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧﹶﻠ ‪‬ﻖ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﻟﱠﻠﻄِﻴ ‪‬‬

‫‪- ١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ١٣٥٨) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ ( ٦٩٢٦ ) -‬ﻭ ﺻـﺤﻴﺢ ﺍﺑـﻦ ﺣﺒـﺎﻥ ‪/ ١) -‬‬
‫‪(١٣٠-١٢٩)(٣٣٧‬‬
‫‪١‬‬
‫ﻭﻣﻦ ﰒ ﻓﺈﻧﻪ ﻳﻌﺘﻮﺭ ﺗﻠﻚ ﺍﳌﻨﺎﻫﺞ ﺍﻟﻨﻘﺺ ﻭﺍﻟﺘﻐﻴﲑ ﻭﺍﻟﺘﺒﺪﻳﻞ ﻭﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺑﻌﺾ ﺍﳉﻮﺍﻧﺐ‬
‫ﻭﺇﳘﺎﻝ ﺟﻮﺍﻧﺐ ﺃﺧﺮﻯ‪،‬ﻭﻣﻦ ﰒ ﻻ ﳝﻜﻦ ﳍﺎ – ﻣﻬﻤﺎ ﳕﻘﻬﺎ ﺃﺻﺤﺎ‪‬ﺎ ﻭﺯﺭﻛﺸﻮﻫﺎ‪ -‬ﺃﻥ ﺗﺼﻠﺢ‬
‫ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ‪،‬ﻭﺗﻮﺟﺪ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺼﺎﱀ ‪.‬‬
‫ﺑﻴﻨﻤﺎ ﺍﳌﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ ﻳﺘﺼﻒ ﺑﺎﻟﻜﻤﺎﻝ ﻭﺍﻟﺸﻤﻮﻝ‪،‬ﻭﻣﺮﺍﻋﺎﺓ ﲨﻴﻊ ﺟﻮﺍﻧﺐ ﺍﳊﻴـﺎﺓ ﺍﳌﺎﺩﻳـﺔ‬
‫ﻭﺍﳌﻌﻨﻮﻳﺔ‪،‬ﻭﻣﻦ ﰒ ﻓﻬﻮ ﻳﺮﺍﻓﻖ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﰲ ﺭﺣﻠﺘﻪ ﺍﳊﻴﺎﺗﻴﺔ ﻛﻠﻬﺎ ﻣﻨﺬ ﺃﻥ ﻛﺎﻥ ﺟﻨﻴﻨﺎ ﰲ ﺑﻄﻦ‬
‫ﺃﻣﻪ ﺇﱃ ﺃﻥ ﳝﻮﺕ‪،‬ﻭﻣﺎ ﺑﻌﺪ ﺍﳌﻮﺕ ﻛﺬﻟﻚ ‪.‬‬
‫ﻼ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻭﻣـﺎ ﻳـﺴﺘﻨﺒﻂ‬ ‫ﻭﻟﺬﺍ ﻓﺈﻥ ﺃﺻﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ – ﻭﺍﳌﺴﺘﻤﺪﺓ ﺃﺻ ﹰ‬
‫ﻣﻨﻬﻤﺎ‪ -‬ﲣﺘﻠﻒ ﺍﺧﺘﻼﻓﹰﺎ ﺣﺎﺩ‪‬ﺍ ﻋﻦ ﺃﺻﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻮﺿﻌﻴﺔ ‪.‬‬
‫ﻭﺭﲟﺎ ﺗﻠﺘﻘﻲ ﻣﻌﻬﺎ ﰲ ﺑﻌﺾ ﺍﳉﺰﺋﻴﺎﺕ ﻭﻟﻜﻦ ﺃﺻﻮﻝ ﻫﺬﻩ ﺍﳉﺰﺋﻴﺎﺕ ﳐﺘﻠﻔﺔ ﺟﺪ‪‬ﺍ ‪.‬‬
‫ﻭﻗﺪ ﺃﻭﻫﻢ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﺑﺄﻥ ﺳﺒﺐ ﺗﻘﺪﻣﻬﻢ ﺗﻠﻚ ﺍﳌﻨـﺎﻫﺞ ﺍﻟﺘﺮﺑﻮﻳـﺔ ﻭﺍﻟﻔﻜﺮﻳـﺔ ﺍﻟـﱵ‬
‫ﻭﺿﻌﻮﻫﺎ‪،‬ﻓﻤﺎ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺍﻟﺘﻘﺪﻡ ﺇﻻ ﺍﺳﺘﲑﺍﺩ ﺗﻠﻚ ﺍﳌﻨﺎﻫﺞ ﻭﺗﻄﺒﻴﻘﻬـﺎ ﰲ ﺑـﻼﺩ‬
‫ﺍﳌﺴﻠﻤﲔ ﻟﻴﻠﺤﻘﻮﺍ ﺑﺎﻟﺮﻛﺐ‪،‬ﻭﻟﻜﻦ ﺍﳊﻘﻴﻘﺔ ﻏﲑ ﺫﻟﻚ ‪.‬‬
‫ﻓﻘﺪ ﺍﺳﺘﻮﺭﺩﺕ ﻫﺬﻩ ﺍﳌﻨﺎﻫﺞ ﻭﻃﺒﻘﺖ ﰲ ﺳﺎﺋﺮ ﺑـﻼﺩ ﺍﳌـﺴﻠﻤﲔ‪،‬ﻭ ﱢﳓ ‪‬ﻲ ﺍﳌﻨـﻬ ‪‬ﺞ ﺍﻟﺘﺮﺑـﻮﻱ‬
‫ﺍﻹﺳﻼﻣﻲ‪،‬ﻓﻠﻢ ﻳﺘﻘﺪﻡ ﺍﳌﺴﻠﻤﻮﻥ‪،‬ﻭﱂ ﻳﻮﺍﻛﺒﻮﺍ ﺭﻛﺐ ﺍﳊﻀﺎﺭﺓ‪،‬ﻭﱂ ﺗﺴﺘﻄﻊ ﺗﻠـﻚ ﺍﳌﻨـﺎﻫﺞ –‬
‫ﺍﻷﺭﺿﻴﺔ – ﺃﻥ ﺗﻮﺟﺪ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺼﺎﱀ‪،‬ﻭﻻ ﺍﳌـﻮﺍﻃﻦ ﺍﻟـﺼﺎﱀ‪،‬ﺑﻞ ﺯﺍﺩ ﺍﻟﻔﺴﺎﺩ‪،‬ﻭﺍﺳﺘـﺸﺮﺕ‬
‫ﺍﳌﺸﻜﻼﺕ ‪،‬ﻳﻮﻣﺎ ﺑﻌﺪ ﻳﻮﻡ ‪.‬‬
‫ﻼ‪،‬ﻭﺇﳕﺎ ﺍﺳﺘﻮﺭﺩﺕ ﻋﻨﺎﺻﺮ ﺍﻟﺘﻘﺪﻡ ﺍﻟﻌﻠﻤﻲ‪،‬ﻭﺑﻘﻴﺖ ﳏﺎﻓﻈﺔ‬
‫ﻓﺎﻟﻴﺎﺑﺎﻥ ﱂ ﺗﺴﺘﻮﺭﺩ ﺗﻠﻚ ﺍﳌﻨﺎﻫﺞ ﺃﺻ ﹰ‬
‫ﻋﻠﻰ ﺫﺍﺗﻴﺘﻬﺎ‪،‬ﻓﺘﻘﺪﻣﺖ ﺗﻘﺪﻣﹰﺎ ﺳﺮﻳﻌﹰﺎ ﺧﻼﻝ ﻓﺘﺮﺓ ﻗﺼﲑﺓ ﻣﻦ ﺍﻟﺰﻣﻦ‪.‬‬
‫ﺃﻣﺎ ﳓﻦ ﻓﻠﻢ ﻧﺴﺘﻮﺭﺩ ﻣﻦ ﻋﻨﺪ ﺍﻟﻘﻮﻡ ﺇﻻ ﺍﻟﻨﻔﺎﻳﺎﺕ ﻭﺍﳌﺼﺎﺋﺐ‪،‬ﺣﱴ ﻧﺒﻘﻰ ﺗﺎﺑﻌﲔ ﳍﻢ ﰲ ﻛـﻞ‬
‫ﺷﻲﺀ ‪.‬‬
‫ﻭﻗﺪ ﺣﺬﺭﻧﺎ ﺭﺳﻮﻝ ﺍﷲ
ﻣﻦ ﺳﺆﺍﻝ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ِﺮ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﷲِ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ‬
‫ﺏ ‪‬ﻋ ‪‬ﻦ ‪‬ﺷ ‪‬ﻲﺀٍ‪،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻟ ‪‬ﻦ ‪‬ﻳ ‪‬ﻬﺪ‪‬ﻭ ﹸﻛﻢ‪ ،‬ﻭﻗﹶـ ‪‬ﺪ ﺿ‪‬ـﻠﱡﻮﺍ‪،‬ﹶﻓِﺈ‪‬ﻧ ﹸﻜ ‪‬ﻢ ِﺇﻣ‪‬ـﺎ ﹶﺃ ﹾﻥ‬
‫ﺴﹶﺄﻟﹸﻮﺍ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﷲ
‪ :‬ﹶﻻ ‪‬ﺗ ‪‬‬ ‫ﺍِ‬

‫‪٢‬‬
‫ﺤﻖ‪،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﹶﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﺣﻴ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺃﻇﹾ ‪‬ﻬ ِﺮ ﹸﻛﻢ‪،‬ﻣ‪‬ﺎ ﺣ‪‬ـ ﱠﻞ ﻟﹶـ ‪‬ﻪ ِﺇ ﱠﻻ ﹶﺃ ﹾﻥ‬
‫ﺼ ‪‬ﺪﻗﹸﻮﺍ ِﺑﺒ‪‬ﺎ ِﻃﻞٍ‪،‬ﹶﺃ ‪‬ﻭ ‪‬ﺗ ﹶﻜ ﱢﺬﺑ‪‬ﻮﺍ ِﺑ ‪‬‬
‫‪‬ﺗ ‪‬‬
‫‪٢‬‬
‫‪‬ﻳ‪‬ﺘِﺒ ‪‬ﻌﻨِﻲ‪.‬‬
‫ﷲ‬
‫ﺏﺍ ِ‬
‫ﺏ ‪‬ﻋ ‪‬ﻦ ﹸﻛ‪‬ﺘِﺒ ِﻬ ‪‬ﻢ ‪‬ﻭﻋ‪‬ﻨـ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ِﻛﺘ‪‬ـﺎ ‪‬‬
‫ﺴﹶﺄﻟﹸﻮ ﹶﻥ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﺱ‪:‬ﺗ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ِﻋ ﹾﻜ ِﺮ ‪‬ﻣ ﹶﺔ ﻗﹶﺎ ﹶﻝ‪ :‬ﻗﹶﺎ ﹶﻝ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫‪٣‬‬
‫ﺐ‪.‬‬‫ﺸ ‪‬‬ ‫ﺤﻀ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫ﺐ ‪‬ﻋ ‪‬ﻬﺪ‪‬ﺍ ﺑِﺎﻟﱠﻠ ِﻪ ‪‬ﺗ ﹾﻘ ‪‬ﺮﺅ‪‬ﻭ‪‬ﻧ ‪‬ﻪ ‪‬ﻣ ‪‬‬
‫ﺏ ﺍﹾﻟ ﹸﻜ‪‬ﺘ ِ‬
‫ﹶﺃ ﹾﻗ ‪‬ﺮ ‪‬‬
‫ﺏ ‪‬ﻋ ‪‬ﻦ ﺷ‪‬ـ ‪‬ﻲ ٍﺀ ﹶﻓ‪‬ﺘﻜﹶـ ﱢﺬﺑ‪‬ﻮﺍ‬‫ﺴﹶﺄﻟﹸﻮﺍ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬‫ﷲ‪ :‬ﹶﻻ ‪‬ﺗ ‪‬‬‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ِﻦ ‪‬ﻳﺰِﻳ ‪‬ﺪ ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍ ِ‬
‫ﺲ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺇ ﱠﻻ ﻓِـﻲ‬
‫ﺴﻬ‪‬ﻢ‪ ،‬ﻭﹶﻟ‪‬ﻴ ‪‬‬
‫ﻀﻠﱡﻮ ﹶﻥ ﹶﺃ‪‬ﻧ ﹸﻔ ‪‬‬
‫ﺼ ‪‬ﺪﻗﹸﻮﺍ ِﺑﺒ‪‬ﺎ ِﻃﻞٍ‪،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻟ ‪‬ﻦ ‪‬ﻳ ‪‬ﻬﺪ‪‬ﻭ ﹸﻛ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ِ‬‫ﺤ ‪‬ﻖ ‪ ،‬ﹶﺃ ‪‬ﻭ ‪‬ﺗ ‪‬‬ ‫ِﺑ ‪‬‬
‫‪٤‬‬
‫ﹶﻗ ﹾﻠِﺒ ِﻪ ﺗ‪‬ﺎِﻟ‪‬ﻴ ﹲﺔ ‪‬ﺗ ‪‬ﺪﻋ‪‬ﻮ ‪‬ﻩ ﺇﻟﹶﻰ ‪‬ﺩ‪‬ﻳِﻨ ِﻪ ﹶﻛﺘ‪‬ﺎِﻟ‪‬ﻴ ِﺔ ﺍﹾﻟﻤ‪‬ﺎ ِﻝ‪.‬‬
‫ﺃﻣﺎ ﺁﻥ ﳍﺬﻩ ﺍﻷﻣﺔ ﺃﻥ ﺗﺼﺤﻮ ﻣﻦ ﻫﺬﺍ ﺍﻟﺴﻬﺎﺩ ؟!!‪.‬‬
‫ﻫﺬﺍ ﻭﻗﺪ ﺍﻧﺘﺒﻪ ﻋﺪﺩ ﻣﻦ ﺍﳌﺨﻠﺼﲔ ﻭﺍﻟﻐﻴﻮﺭﻳﻦ ﻋﻠﻰ ﺩﻳﻨﻬﻢ ﻣﻦ ﺃﺑﻨﺎﺀ ﻫﺬﻩ ﺍﻷﻣﺔ‪،‬ﳍـﺬﺍ ﺍﳋﻄـﺮ‬
‫ﺍﶈﺪﻕ ﺑﻨﺎ‪،‬ﻓﺄﱠﻟﻔﻮﺍ ﻋﺪﺩﺍ ﺟﻴﺪﺍ ﻣﻦ ﺍﻟﻜﺘﺐ ﻭﺍﻷﲝـﺎﺙ ﺍﻟـﱵ ﺗﻌﻄﻴﻨـﺎ ﺍﻟﺒـﺪﻳﻞ ﺍﻹﺳـﻼﻣﻲ‬
‫ﺍﻟﺼﺤﻴﺢ‪،‬ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺇﻧﻘﺎﺫ ﻫﺬﻩ ﺍﻷﻣﺔ ﳑﺎ ﺃ ﱠﱂ ‪‬ﺎ‪،‬ﻭﺍﻷﺧﺬ ﺑﻴﺪﻫﺎ ﺻﻌﺪﺍ ﳓﻮ ﻣﺪﺍﺭﺝ ﺍﻟﻜﻤﺎﻝ ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﺧﺬﻧﺎ ‪‬ﺬﺍ ﺍﳌﻨﻬﺞ ﻓﺈﻧﻨﺎ ﻧﻐﺪﻭ ﺧﲑ ﺃﻣﺔ ﺃﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ‪،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﹸﺃﻣ‪‬ـ ٍﺔ‬
‫ﻑ ‪‬ﻭ‪‬ﺗ‪‬ﻨ ‪‬ﻬ ‪‬ﻮ ﹶﻥ ‪‬ﻋ ِﻦ ﺍﹾﻟﻤ‪‬ﻨ ﹶﻜ ِﺮ ‪‬ﻭ‪‬ﺗ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﺎﻟﹼﻠ ِﻪ ‪ (١١٠) {..‬ﺳﻮﺭﺓ‬
‫ﺱ ‪‬ﺗ ﹾﺄ ‪‬ﻣﺮ‪‬ﻭ ﹶﻥ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ِ‬
‫ﺖ ﻟِﻠﻨ‪‬ﺎ ِ‬
‫ﹸﺃ ‪‬ﺧﺮِ ‪‬ﺟ ‪‬‬
‫ﺁﻝ ﻋﻤﺮﺍﻥ‪.‬‬
‫ﻭﻧﻘﻮﺩ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻦ ﺟﺪﻳﺪ ﳓﻮ ﺑ ‪‬ﺮ ﺍﻷﻣﺎﻥ ﺑﻌﺪ ﺃﻥ ﻏﺎﺻﺖ ﺇﱃ ﺍﻟﺮﻛﺐ ﺑﺎﻟﺪﻣﺎﺀ ﻭﺍﻷﺷﻼﺀ ‪.‬‬
‫ﻭﺍﷲ ﺗﻌﺎﱃ ﳜﺎﻃﺒﻨﺎ ﺑﻘﻮﻟﻪ‪}:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﺍ ‪‬ﺳ‪‬ﺘﺠِﻴﺒ‪‬ﻮﹾﺍ ِﻟﻠﹼ ِﻪ ‪‬ﻭﻟِﻠ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ِﺇﺫﹶﺍ ‪‬ﺩﻋ‪‬ـﺎﻛﹸﻢ ِﻟﻤ‪‬ـﺎ‬
‫ﺸﺮ‪‬ﻭ ﹶﻥ{ )‪ (٢٤‬ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ‬ ‫ﺤ‪‬‬ ‫ﺤﻴِﻴ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍ ‪‬ﻋﹶﻠﻤ‪‬ﻮﹾﺍ ﹶﺃ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻳﺤ‪‬ﻮ ﹸﻝ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ِﺀ ‪‬ﻭﹶﻗ ﹾﻠِﺒ ِﻪ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻪ ِﺇﹶﻟ‪‬ﻴ ِﻪ ‪‬ﺗ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺻﺪ‪‬ﻗﻮﺍ ﺑﺎﷲ ﺭﺑ‪‬ﺎ ﻭﲟﺤﻤﺪ ﻧﺒﻴ‪‬ﺎ ﻭﺭﺳﻮﻻ ﺍﺳﺘﺠﻴﺒﻮﺍ ﷲ ﻭﻟﻠﺮﺳـﻮﻝ ﺑﺎﻟﻄﺎﻋـﺔ ﺇﺫﺍ‬
‫ﺩﻋﺎﻛﻢ ﳌﺎ ﳛﻴﻴﻜﻢ ﻣﻦ ﺍﳊﻖ‪،‬ﻓﻔﻲ ﺍﻻﺳﺘﺠﺎﺑﺔ ﺇﺻﻼﺡ ﺣﻴﺎﺗﻜﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪،‬ﻭﺍﻋﻠﻤـﻮﺍ ‪-‬‬

‫‪٢‬‬
‫‪-‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -١٤٦٨٥ (١٤٦٣١) (١٢٣ / ٥) -‬ﻭﻓﺘﺢ ﺍﻟﺒـﺎﺭﻱ ﻻﺑـﻦ ﺣﺠـﺮ ‪(٥٢٥ / ١٣) -‬‬
‫ﻭﳐﺘﺼﺮ ﺍﻟﻌﻠﻮ ‪ (٥٩ / ١) -‬ﺣﺴﻦ‬
‫‪- ٣‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪ (٢٦٩٥١) (٤٦٠ / ١٣) -‬ﺻﺤﻴﺢ ﻣﻮﻗﻮﻑ‬
‫‪- ٤‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪ (٢٦٩٥٢) (٤٦٠ / ١٣) -‬ﺍﳌﻌﺠﻢ ﺍﻟﻜـﺒﲑ ﻟﻠﻄـﱪﺍﱐ ‪ ( ٩٦٤٣) (٣٠١ / ٨) -‬ﺻـﺤﻴﺢ‬
‫ﻣﻮﻗﻮﻑ‬
‫‪٣‬‬
‫ﺃﻳﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ‪ -‬ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﳌﺘﺼﺮﻑ ﰲ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ‪،‬ﻭﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﳛـﻮﻝ ﺑـﲔ‬
‫ﺍﻹﻧﺴﺎﻥ ﻭﻣﺎ ﻳﺸﺘﻬﻴﻪ ﻗﻠﺒﻪ‪،‬ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺴﺘﺠﺎﺏ ﻟﻪ ﺇﺫﺍ ﺩﻋـﺎﻛﻢ؛ﺇﺫ ﺑﻴـﺪﻩ‬
‫ﻣﻠﻜﻮﺕ ﻛﻞ ﺷﻲﺀ‪،‬ﻭﺍﻋﻠﻤﻮﺍ ﺃﻧﻜﻢ ﺗ‪‬ﺠﻤﻌﻮﻥ ﻟﻴﻮﻡ ﻻ ﺭﻳﺐ ﻓﻴﻪ‪،‬ﻓﻴﺠﺎﺯﻱ ﻛﻼ ﲟﺎ ﻳﺴﺘﺤﻖ‪.٥‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻗﺪ ﺗﻄﺮﻗﺖ ﻟﻸﻣﻮﺭ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ= ﺣﻮﻝ ﺗﻌﺮﻳﻒ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺃﳘﻴﺘﻬﺎ ‪ ،‬ﻭﻓﻴﻪ ﻣﺒﺎﺣﺚ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪-‬ﻣﻔﻬﻮﻡ ﺍﻟﺘﺮﺑﻴﺔ ﰲ ﺍﻹﺳﻼﻡ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪-‬ﺃﻫﺪﺍﻑ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻘﺎﺻﺪﻫﺎ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪-‬ﻣﻴﺰﺍﺕ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪-‬ﲰﺎﺕ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ= ﺃﺻﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﻭﻓﻴﻪ ﻣﺒﺎﺣﺚ ‪:‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪-‬ﺍﻟﺒﻨﺎﺀ ﺍﻟﻌﻘﺎﺋﺪﻱ‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪:‬ﺃﳘﻴﺔ ﻣﺮﺣﻠﺔ ﺍﻟﻄﻔﻮﻟﺔ ﰲ ﻏﺮﺱ ﺍﻟﻌﻘﻴﺪﺓ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪:‬ﺃﺳﺲ ﻏﺮﺱ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﰲ ﺍﻷﻃﻔﺎﻝ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪:‬ﺗﺮﺳﻴﺦ ﺣﺐ ﺍﻟﻨﱯ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭﺣﺐ ﺁﻝ ﺑﻴﺘﻪ ﻭﺻﺤﺒﻪ ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪:‬ﺍﻹﳝﺎﻥ ﺑﺎﳌﻼﺋﻜﺔ‬
‫ﺍﳌﻄﻠﺐ ﺍﳋﺎﻣﺲ‪:‬ﺍﻹﳝﺎﻥ ﺑﺎﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺩﺱ‪:‬ﺍﻹﳝﺎﻥ ﺑﺎﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺑﻊ‪:‬ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻣﻦ‪:‬ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺘﺎﺳﻊ‪:‬ﺗﻌﻠﻴﻢ ﺍﻟﻄﻔﻞ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﳌﻄﻬﺮﺓ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﻌﺎﺷﺮ‪:‬ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺘﻀﺤﻴﺔ ﻣﻦ ﺃﺟﻠﻬﺎ‬
‫ﺍﳌﻄﻠﺐ ﺍﳊﺎﺩﻱ ﻋﺸﺮ – ﺗﻌﺮﻳﻔﻪ ﺃﻭﻝ ﻣﺎ ﻳﻌﻘﻞ ﺃﺣﻜﺎﻡ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ‬

‫‪ - ٥‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ ‪ (١٩٢ / ٣) -‬ﻭﺍﻧﻈﺮ ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪ (١١٨٥ / ١) -‬ﻭﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘـﺎ‬
‫ﻟﻠﻤﻄﺒﻮﻉ ‪ (١٤٩٤ / ٣) -‬ﻭﺗﻔﺴﲑ ﺍﻟﺴﻌﺪﻱ ‪ (٣١٨ / ١) -‬ﻭﺗﻔﺴﲑ ﺍﻟﺸﻌﺮﺍﻭﻱ ‪(١١٧١ / ) -‬‬
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 ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪-‬ﺍﻟﺒﻨﺎﺀ ﺍﻟﻌﺒﺎﺩﻱ‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪:‬ﺗﻜﺎﻣﻞ ﺍﻟﻌﻘﻴﺪﺓ ﻣﻊ ﺍﻟﻌﺒﺎﺩﺓ ﰲ ﺗﺮﺑﻴﺔ ﺍﻟﻄﻔﻞ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪:‬ﺍﻟﺼﻼﺓ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪:‬ﺍﻟﺼﻴﺎﻡ ﻭﺑﻴﺎﻥ ﺣﻜﻤﻪ ﻋﻠﻰ ﺍﻟﻄﻔﻞ ﻭﺃﺛﺮﻩ ﻋﻠﻴﻪ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪:‬ﺍﻟﺰﻛﺎﺓ‬
‫ﺍﳌﻄﻠﺐ ﺍﳋﺎﻣﺲ‪:‬ﺍﳊﺞ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪-‬ﺍﻟﺒﻨﺎﺀ ﺍﻷﺧﻼﻗﻲ‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪:‬ﺧﻠﹸﻖ ﺗﺄﺩﻳﺐ ﺍﻷﻃﻔﺎﻝ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪:‬ﺃﻧﻮﺍﻉ ﺍﻷﺧﻼﻕ ﺍﻟﻨﺒﻮﻳﺔ ﻟﻸﻃﻔﺎﻝ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ ‪-‬ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻷﺧﻼﻕ ﺍﳍﺎﺑﻄﺔ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪:‬ﺃﻧﻮﺍﻉ ﺍﻵﺩﺍﺏ ﺍﻟﻨﺒﻮﻳﺔ ﻟﻸﻃﻔﺎﻝ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ – ﺍﳌﺒﺎﺩﺉ ﺍﻟﺼﺤﻴﺤﺔ ﰲ ﺗﺮﺑﻴﺔ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﺍﳋﻠﻖ ﺍﻟﻘﻮﱘ‪،‬ﻭﺍﻟﺸﺨﺼﻴﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺘﻤﻴﺰﺓ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪-‬ﺍﻟﺒﻨﺎﺀ ﺍﻟﺒﺪﱐ‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪:‬ﻭﺟﻮﺏ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻷﻫﻞ ﻭﺍﻟﻮﻟﺪ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪:‬ﺃﻫﺪﺍﻑ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺒﺪﻧﻴﺔ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪:‬ﺑﻌﺾ ﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﻟﺮﻳﺎﺿﻴﺔ ﰲ ﺍﻹﺳﻼﻡ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪:‬ﻓﻮﺍﺋﺪ ﺍﻟﻠﻌﺐ ﻭﻗﻴﻤﺘﻪ‬
‫ﺍﳌﻄﻠﺐ ﺍﳋﺎﻣﺲ‪:‬ﻗﻮﺍﻋﺪ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻭﺍﻟﺘﻐﺬﻳﺔ ﻭﺃﺛﺮﻫﺎ ﻋﻠﻰ ﺍﻟﺘﺮﰊ ﺍﻟﺒﺪﻧﻴﺔ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺩﺱ‪:‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺒﺪﻧﻴﺔ ﻭﺁﺩﺍﺏ ﺍﻟﻨﻮﻡ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺑﻊ‪:‬ﺍﻫﺘﻤﺎﻡ ﺍﻷﻃﻔﺎﻝ ﺑﺎﻟﻨﻈﺎﻓﺔ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻣﻦ‪:‬ﺍﻟﺘﺤﺮﺯ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﺍﻟﺴﺎﺭﻳﺔ ﺍﳌﻌﺪﻳﺔ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺘﺎﺳﻊ ‪ -‬ﻋﻼﺟﻬﻢ ﺇﺫﺍ ﻣﺮﺿﻮﺍ‬
‫ﺍﳌﺒﺤﺚ ﺍﳋﺎﻣﺲ‪-‬ﺍﻟﺒﻨﺎ ُﺀ ﺍﻟﻌﻠﻤ ‪‬ﻲ‬
‫‪٥‬‬
 ‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪:‬ﺍﻟﺸﺮﻳﻌﺔ ﺗﺪﻋﻮ ﺇﱃ ﺍﻟﻌِﻠﻢ ﲟﻌﻨﺎﻩ ﺍﻟﺸﺎﻣﻞ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪:‬ﺍﻟﻌِﻠﻢ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪:‬ﺍﻟﻌِﻠﻢ ﰲ ﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﳌﻄﻬﺮﺓ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪:‬ﺍﻟﺴ ‪‬ﻦ ﺍﻟﺬﻱ ﻳﺒﺪﺃ ﻓﻴﻪ ﺗﻌﻠﻴﻢ ﺍﻟﻄﻔﻞ ﻭﺗﺄﺩﻳﺒﻪ‬
‫ﺍﳌﻄﻠﺐ ﺍﳋﺎﻣﺲ – ﻻ ﻓﺮﻕ ﺑﲔ ﺍﻟﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ ﰲ ﺍﻟﺘﻌﻠﻴﻢ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺩﺱ ‪ -‬ﺍﻟﺘﻮﻋﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺑﻊ – ﺃﻧﻮﺍﻉ ﺍﻟﻘﺮﺍﺀﺓ‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺴﺎﺩﺱ‪-‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﻔﺴﻴﺔ‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ -‬ﻇﺎﻫﺮﺓ ﺍﳋﺠﻞ ﻭﻋﻼﺟﻬﺎ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ ‪ -‬ﻇﺎﻫﺮﺓ ﺍﳋﻮﻑ ﻭﻋﻼﺟﻬﺎ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ ‪ -‬ﻇﺎﻫﺮﺓ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻨﻘﺺ ﻭﻋﻼﺟﻬﺎ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ ‪ -‬ﻇﺎﻫﺮﺓ ﺍﳊﺴﺪ ﻭﻋﻼﺟﻬﺎ‬
‫ﺍﳌﻄﻠﺐ ﺍﳋﺎﻣﺲ ‪ -‬ﻇﺎﻫﺮﺓ ﺍﻟﻐﻀﺐ ﻭﻋﻼﺟﻬﺎ‬
‫ﺃﺳﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﺮ ‪‬ﺩ ﻫﺬﻩ ﺍﻷﻣﺔ ﺇﱃ ﺭﺷﺪﻫﺎ ﻗﺒﻞ ﻓﻮﺍﺕ ﺍﻷﻭﺍﻥ‪،‬ﻭﺃﻥ ﻳﻨﻔﻊ ﺑﻪ ﻛﺎﺗﺒﻪ ﻭﻗﺎﺭﺋﻪ‬
‫ﻭﻧﺎﺷﺮﻩ ﻭﺍﻟﺪﺍﻝ ﻋﻠﻴﻪ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪.‬‬
‫ﺼ ‪‬ﲑ ٍﺓ ﹶﺃ‪‬ﻧ ﹾﺎ ‪‬ﻭ ‪‬ﻣ ِﻦ ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻌﻨِﻲ ‪‬ﻭ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ ﺍﻟﹼﻠ ِﻪ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ‪‬ﻧ ﹾﺎ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﹸﻗ ﹾﻞ ‪‬ﻫ ِﺬ ِﻩ ‪‬ﺳﺒِﻴﻠِﻲ ﹶﺃ ‪‬ﺩﻋ‪‬ﻮ ِﺇﻟﹶﻰ ﺍﻟﹼﻠ ِﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ ِ‬
‫ﲔ{ )‪ (١٠٨‬ﺳﻮﺭﺓ ﻳﻮﺳﻒ ‪.‬‬ ‫ﺸ ِﺮ ِﻛ ‪‬‬
‫ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺍﻟﺒﺎﺣﺚ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‬
‫ﻋﻠﻲ ﺑﻦ ﻧﺎﻳﻒ ﺍﻟﺸﺤﻮﺩ‬

‫ﰲ ‪ ١٤‬ﺭﻣﻀﺎﻥ ‪ ١٤٣٠‬ﻫـ ﺍﳌﻮﺍﻓﻖ ﻝ ‪ ٢٠٠٩/ ٩/٤‬ﻡ‬

‫‬

‫‪٦‬‬
 ‫‪@ @Þëþa@lbjÛa‬‬
‫‪@ @bènîàçcë@òîiÛa@ÑíŠÈm@Þìy‬‬
‫‪@ @@Þëþa@szj½a‬‬
‫‪@ @âý⁄a@¿@òîiÛa@âìèÐß‬‬

‫ﺍﻟﺘﺮﺑﻴﺔ ﻟﻐﺔ ‪:‬‬

‫ﺇﺫﺍ ﺭﺟﻌﻨﺎ ﺇﱃ ﻣﻌﺎﺟﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺟﺪﻧﺎ ﻟﻜﻠﻤﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺃﺻﻮ ﹰﻻ ﻟﻐﻮﻳﺔ ﺛﻼﺛﺔ‪:‬‬
‫ﺍﻷﺻﻞ ﺍﻷﻭﻝ‪:‬ﺭ‪‬ﺑﺎ ﻳﺮﺑﻮ ﲟﻌﲎ ﺯﺍ ‪‬ﺩ ﻭﳕﺎ ‪،‬ﻓﺘﻜﻮﻥ ﺍﻟﺘﺮﺑﻴﺔ ﻫﻨﺎ ﲟﻌﲎ ﺍﻟﻨﻤﻮ ﻭﺍﻟﺰﻳﺎﺩﺓ‪،‬ﻛﻤﺎ ﰲ ﻗﻮﻟـﻪ‬
‫ﺐ ﹸﻛ ﱠﻞ ﹶﻛﻔﱠﺎ ٍﺭ ﹶﺃﺛِﻴ ٍﻢ{ )‪ (٢٧٦‬ﺳـﻮﺭﺓ‬
‫ﺤ ‪‬‬
‫ﺼ ‪‬ﺪﻗﹶﺎﺕِ ﻭ‪‬ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ِ‬
‫ﺤ ‪‬ﻖ ﺍﻟﹼﻠ ‪‬ﻪ ﺍﹾﻟ ‪‬ﺮﺑ‪‬ﺎ ‪‬ﻭ‪‬ﻳ ‪‬ﺮﺑِﻲ ﺍﻟ ‪‬‬
‫ﺗﻌﺎﱃ ‪}:‬ﻳ ‪‬ﻤ ‪‬‬
‫ﺍﻟﺒﻘﺮﺓ ‪...‬‬
‫ﺏ ﹸﺛ ‪‬ﻢ ﻣِﻦ ‪‬ﻧ ﹾﻄ ﹶﻔ ٍﺔ ﹸﺛ ‪‬ﻢ ﻣِـ ‪‬ﻦ‬
‫ﺚ ﹶﻓِﺈﻧ‪‬ﺎ ‪‬ﺧﹶﻠ ﹾﻘﻨ‪‬ﺎﻛﹸﻢ ﻣ‪‬ﻦ ‪‬ﺗﺮ‪‬ﺍ ٍ‬‫ﺐ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ‪‬ﺒ ‪‬ﻌ ِ‬‫ﺱ ﺇِﻥ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ﻓِﻲ ‪‬ﺭ‪‬ﻳ ٍ‬ ‫}ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺨﱠﻠ ﹶﻘ ٍﺔ ﱢﻟ‪‬ﻨ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﻧ ِﻘ ‪‬ﺮ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭﺣ‪‬ﺎ ِﻡ ﻣ‪‬ﺎ ‪‬ﻧﺸ‪‬ﺎﺀ ِﺇﻟﹶـﻰ ﹶﺃﺟ‪‬ـ ٍﻞ‬
‫ﺨﱠﻠ ﹶﻘ ٍﺔ ‪‬ﻭ ﹶﻏ ‪‬ﻴ ِﺮ ‪‬ﻣ ‪‬‬
‫ﻀ ‪‬ﻐ ٍﺔ ‪‬ﻣ ‪‬‬
‫‪‬ﻋﹶﻠ ﹶﻘ ٍﺔ ﹸﺛ ‪‬ﻢ ﻣِﻦ ‪‬ﻣ ‪‬‬
‫ﺨ ِﺮ ‪‬ﺟ ﹸﻜ ‪‬ﻢ ِﻃ ﹾﻔﻠﹰﺎ ﹸﺛ ‪‬ﻢ ِﻟ‪‬ﺘ‪‬ﺒﹸﻠﻐ‪‬ﻮﺍ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ‪‬ﻭﻣِﻨﻜﹸﻢ ﻣ‪‬ﻦ ‪‬ﻳ‪‬ﺘ ‪‬ﻮﻓﱠﻰ ‪‬ﻭﻣِﻨﻜﹸﻢ ﻣ‪‬ﻦ ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ ِﺇﻟﹶـﻰ ﹶﺃ ‪‬ﺭ ﹶﺫ ِﻝ‬ ‫ﺴﻤ‪‬ﻰ ﹸﺛ ‪‬ﻢ ‪‬ﻧ ‪‬‬ ‫‪‬ﻣ ‪‬‬
‫ﺕ‬
‫ﺽ ﻫ‪‬ﺎ ِﻣ ‪‬ﺪ ﹰﺓ ﹶﻓِﺈﺫﹶﺍ ﺃﹶﻧ ‪‬ﺰﻟﹾﻨ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﺍﹾﻟﻤ‪‬ـﺎﺀ ﺍ ‪‬ﻫﺘ‪‬ـ ‪‬ﺰ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ِﺮ ِﻟ ﹶﻜ‪‬ﻴﻠﹶﺎ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ِﻋ ﹾﻠﻢٍ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ‪‬ﻭ‪‬ﺗﺮ‪‬ﻯ ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬
‫ﺝ ‪‬ﺑﻬِﻴ ٍﺞ{ )‪ (٥‬ﺳﻮﺭﺓ ﺍﳊـﺞ‬ ‫ﺖ ﻣِﻦ ﹸﻛ ﱢﻞ ‪‬ﺯ ‪‬ﻭ ٍ‬ ‫ﺖ ‪‬ﻭﺃﹶﻧ‪‬ﺒ‪‬ﺘ ‪‬‬ ‫‪‬ﻭ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺱ ﹶﻓﻠﹶﺎ ‪‬ﻳ ‪‬ﺮﺑ‪‬ﻮ ﻋِﻨ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ﻭ‪‬ﻣ‪‬ﺎ ﺁ‪‬ﺗ‪‬ﻴﺘ‪‬ﻢ ﻣ‪‬ﻦ ‪‬ﺯﻛﹶـﺎ ٍﺓ ‪‬ﺗﺮِﻳـﺪ‪‬ﻭ ﹶﻥ‬
‫} ‪‬ﻭﻣ‪‬ﺎ ﺁ‪‬ﺗ‪‬ﻴﺘ‪‬ﻢ ﻣ‪‬ﻦ ‪‬ﺭﺑ‪‬ﺎ ﱢﻟ‪‬ﻴ ‪‬ﺮ‪‬ﺑ ‪‬ﻮ ﻓِﻲ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍ ِﻝ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻀ ِﻌﻔﹸﻮ ﹶﻥ{ )‪ (٣٩‬ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ‬ ‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫‪‬ﻭ ‪‬ﺟ ‪‬ﻪ ﺍﻟﱠﻠ ِﻪ ﹶﻓﹸﺄ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫ﺍﻷﺻﻞ ﺍﻟﺜﺎﱐ‪:‬ﺭ‪‬ﰉ ﻳﺮﰊ ﻋﻠﻰ ﻭﺯﻥ ﺧﻔﻰ ﳜﻔﻲ‪،‬ﻭﺗﻜﻮﻥ ﺍﻟﺘﺮﺑﻴﺔ ﲟﻌﲎ ﺍﻟﺘﻨﺸﺌﺔ ﻭﺍﻟﺮﻋﺎﻳﺔ‪،‬ﻛﻤﺎ ﰲ‬
‫ﲔ{ )‪ (١٨‬ﺳـﻮﺭﺓ‬ ‫ﺖ ﻓِﻴﻨ‪‬ﺎ ﻣِـ ‪‬ﻦ ‪‬ﻋﻤ‪‬ـ ِﺮ ‪‬ﻙ ﺳِـِﻨ ‪‬‬ ‫ﻚ ﻓِﻴﻨ‪‬ﺎ ‪‬ﻭﻟِﻴﺪ‪‬ﺍ ‪‬ﻭﹶﻟِﺒﹾﺜ ‪‬‬‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪}:‬ﻗﹶﺎ ﹶﻝ ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﻧ ‪‬ﺮ‪‬ﺑ ‪‬‬
‫ﺻ ِﻐﲑ‪‬ﺍ{‬
‫ﺏ ﺍ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ‪‬ﻬﻤ‪‬ﺎ ﹶﻛﻤ‪‬ﺎ ‪‬ﺭ‪‬ﺑﻴ‪‬ﺎِﻧﻲ ‪‬‬
‫ﺡ ﺍﻟ ﱡﺬ ﱢﻝ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤﺔِ ‪‬ﻭﻗﹸﻞ ‪‬ﺭ ‪‬‬
‫ﺾ ﹶﻟ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬ ‫ﺍﻟﺸﻌﺮﺍﺀ‪}،‬ﻭ‪‬ﺍ ‪‬ﺧ ِﻔ ‪‬‬
‫)‪ (٢٤‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪.‬‬
‫ﻭﻋﻠﻴﻪ ﻗﻮﻝ ﺍﻷﻋﺮﺍﰊ ‪:‬‬
‫ﺖ‬
‫ﻼ ﻋﲏ ﻓﺈﱐ *** ﲟﻜﺔ ﻣﱰﱄ ﻭ‪‬ﺎ ﺭﺑﻴ ‪‬‬
‫ﻚ ﺳﺎﺋ ﹰ‬
‫ﻓﻤﻦ ﻳ ‪‬‬

‫‪٧‬‬
‫ﺍﻷﺻﻞ ﺍﻟﺜﺎﻟﺚ‪:‬ﺭﺏ ﻳﺮﺏ ﺑﻮﺯﻥ ﻣ ‪‬ﺪ ﳝ ‪‬ﺪ ﲟﻌﲎ ﺃﺻـﻠﺤﻪ‪،‬ﻭﺗﻮﱃ ﺃﻣﺮﻩ‪،‬ﻭﺳﺎﺳـﻪ ﻭﻗـﺎﻡ ﻋﻠﻴـﻪ‬
‫ﻼِﺋﻜﹶـ ِﺔ ﹶﻓﻘﹶـﺎ ﹶﻝ‬
‫ﺿ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﹶﻠﻰ ﺍﹾﻟ ‪‬ﻤ ﹶ‬‫ﻭﺭﻋﺎﻩ‪،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ }:‬ﻭ ‪‬ﻋﱠﻠ ‪‬ﻢ ﺁ ‪‬ﺩ ‪‬ﻡ ﺍ َﻷ ‪‬ﺳﻤ‪‬ﺎﺀ ﹸﻛﱠﻠﻬ‪‬ﺎ ﹸﺛ ‪‬ﻢ ‪‬ﻋ ‪‬ﺮ ‪‬‬
‫ﲔ{ )‪ (٣١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ِ}...‬ﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ﺍﻟﹼﻠ ‪‬ﻪ ﻳ‪‬ﺎ ﻋِﻴﺴﻰ ﺍ‪‬ﺑ ‪‬ﻦ‬ ‫ﺃﹶﻧﺒِﺌﹸﻮﻧِﻲ ِﺑﹶﺄ ‪‬ﺳﻤ‪‬ﺎﺀ ‪‬ﻫﺆ‪‬ﻻﺀ ﺇِﻥ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ﺻ‪‬ﺎ ِﺩِﻗ ‪‬‬
‫ﺱ ﻓِـﻲ ﺍﹾﻟ ‪‬ﻤﻬ‪‬ـ ِﺪ‬‫ﺱ ‪‬ﺗ ﹶﻜﱢﻠ ‪‬ﻢ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺡ ﺍﹾﻟﻘﹸ ‪‬ﺪ ِ‬
‫ﻚ ِﺑﺮ‪‬ﻭ ِ‬ ‫ﻚ ِﺇ ﹾﺫ ﹶﺃﻳ‪‬ﺪ‪‬ﺗ ‪‬‬
‫ﻚ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﻭ‪‬ﺍِﻟ ‪‬ﺪِﺗ ‪‬‬
‫‪‬ﻣ ‪‬ﺮ‪‬ﻳ ‪‬ﻢ ﺍ ﹾﺫ ﹸﻛ ‪‬ﺮ ِﻧ ‪‬ﻌ ‪‬ﻤﺘِﻲ ‪‬ﻋﹶﻠﻴ‪ ‬‬
‫ﲔ ﹶﻛ ‪‬ﻬ‪‬ﻴﹶﺌ ِﺔ ﺍﻟ ﱠﻄ‪‬ﻴ ِﺮ‬ ‫ﺨﹸﻠ ‪‬ﻖ ِﻣ ‪‬ﻦ ﺍﻟ ﱢﻄ ِ‬ ‫ﺤ ﹾﻜ ‪‬ﻤ ﹶﺔ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﻮﺭ‪‬ﺍ ﹶﺓ ﻭ‪‬ﺍ ِﻹﳒِﻴ ﹶﻞ ‪‬ﻭِﺇ ﹾﺫ ‪‬ﺗ ‪‬‬‫ﺏ ﻭ‪‬ﺍﹾﻟ ِ‬ ‫ﻚ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫ﻼ ‪‬ﻭِﺇ ﹾﺫ ‪‬ﻋﱠﻠ ‪‬ﻤ‪‬ﺘ ‪‬‬ ‫‪‬ﻭ ﹶﻛ ‪‬ﻬ ﹰ‬
‫ﺝ ﺍﹾﻟﻤ‪‬ـﻮﺗ‪‬ﻰ‬ ‫ﺨ ِﺮ ‪‬‬
‫ﺹ ِﺑِﺈ ﹾﺫﻧِﻲ ‪‬ﻭِﺇ ﹾﺫ ‪‬ﺗ ‪‬‬
‫ﺉ ﺍ َﻷ ﹾﻛ ‪‬ﻤ ‪‬ﻪ ﻭ‪‬ﺍ َﻷﺑ‪ ‬ﺮ ‪‬‬ ‫ِﺑِﺈ ﹾﺫﻧِﻲ ﹶﻓﺘ‪‬ﻨ ﹸﻔ ‪‬ﺦ ﻓِﻴﻬ‪‬ﺎ ﹶﻓ‪‬ﺘﻜﹸﻮ ﹸﻥ ﹶﻃ‪‬ﻴﺮ‪‬ﺍ ِﺑِﺈ ﹾﺫﻧِﻲ ‪‬ﻭ‪‬ﺗ‪‬ﺒ ِﺮ ‪‬‬
‫ﺕ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﹾﺍ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﺇ ﹾﻥ ﻫ‪‬ـﺬﹶﺍ‬ ‫ﻚ ِﺇ ﹾﺫ ِﺟﹾﺌ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ﺑِﺎﹾﻟ‪‬ﺒ‪‬ﻴﻨ‪‬ﺎ ِ‬
‫ﺖ ‪‬ﺑﻨِﻲ ِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴﻞﹶ ﻋ‪‬ﻨ ‪‬‬ ‫ِﺑِﺈ ﹾﺫﻧِﻲ ‪‬ﻭِﺇ ﹾﺫ ﹶﻛ ﹶﻔ ﹾﻔ ‪‬‬
‫ﲔ{ )‪ (١١٠‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‬ ‫ﺤ ‪‬ﺮ ‪‬ﻣِﺒ ‪‬‬ ‫ِﺇ ﱠﻻ ِﺳ ‪‬‬
‫ﺤ ﹾﻜ ‪‬ﻤ ﹶﺔ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﻮﺭ‪‬ﺍ ﹶﺓ ﻭ‪‬ﺍ ِﻹﳒِﻴ ﹶﻞ{ )‪ (٤٨‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‬
‫ﺏ ﻭ‪‬ﺍﹾﻟ ِ‬
‫} ‪‬ﻭ‪‬ﻳ ‪‬ﻌﱢﻠ ‪‬ﻤﻪ‪ ‬ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫ﺍﻟﺘﺮﺑﻴﺔ ﺍﺻﻄﻼﺣﹰﺎ ‪:‬‬
‫ﲣﺘﻠﻒ ﺍﻵﺭﺍﺀ ﰲ ﲢﺪﻳﺪ ﻣﻔﻬﻮﻡ ﺍﻟﺘﺮﺑﻴﺔ ﺑﺎﺧﺘﻼﻑ ﺍﻟﻈﺮﻭﻑ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﺍﳊﻀﺎﺭﻳﺔ ﻭﺑـﺎﺧﺘﻼﻑ‬
‫ﺍﻷﻣﺎﻛﻦ – ﻛﻤﺎ ﻗﺪ ﲣﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﻧﻈﺮﺓ ﺍﳌﺘﺨﺼﺼﲔ‪،‬ﻭﻗﺪ ﻭﺭﺩﺕ ﺗﻌﺎﺭﻳﻒ ﻛﺜﲑﺓ ﻟﻠﺘﺮﺑﻴﺔ‬
‫ﻣﻦ ﻗﺒﻞ ﻓﻼﺳﻔﺔ ﻭﻋﻠﻤﺎﺀ ﺍﺟﺘﻤﺎﻉ ﻭﺳﻴﺎﺳﻴﲔ ﻭﻧﻔﺴﺎﻧﻴﲔ‪..‬‬
‫ﻭﻟﻜﻦ ﻻ ﲣﺮﺝ ﺗﻌﺮﻳﻔﺎ‪‬ﻢ ﺑﺄﻱ ﺣﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﻋﻦ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ ﻟﻠﻜﻠﻤﺔ‪.‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺒﻴﻀﺎﻭﻱ )ﺕ‪٦٨٥‬ﻫـ(‪:‬ﺍﻟﺮﺏ ﰲ ﺍﻷﺻﻞ ﲟﻌﲎ ﺍﻟﺘﺮﺑﻴﺔ ﻭﻫﻲ ﺗﺒﻠﻴﻎ ﺍﻟـﺸﻲﺀ ﺇﱃ‬
‫ﻛﻤﺎﻟﻪ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﺎﹰ‪،‬ﰒ ﻭﺻﻒ ﺑﻪ ﺗﻌﺎﱃ ﻟﻠﻤﺒﺎﻟﻐﺔ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﱐ )ﺕ‪٥٠٢‬ﻫـ(‪:‬ﺍﻟﺮﺏ ﰲ ﺍﻷﺻﻞ ﺍﻟﺘﺮﺑﻴﺔ ﻭﻫﻮ ﺇﻧﺸﺎﺀ ﺍﻟﺸﻲﺀ ﺣـﺎ ﹰﻻ‬
‫ﻓﺤﺎ ﹰﻻ ﺇﱃ ﺣﺪ ﺍﻟﺘﻤﺎﻡ‪.‬‬
‫ﻭﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺑﺼﻔﺔ ﻋﺎﻣﺔ ﺃﻥ ﺍﻟﺘﺮﺑﻴﺔ ﻫﻲ ‪:‬‬
‫* ﻋﻤﻠﻴﺔ ﻳ‪‬ﻘﺼﺪ ‪‬ﺎ ﺗﻨﻤﻴﺔ ﻭﺗﻄﻮﻳﺮ ﻗﺪﺭﺍﺕ ﻭﻣﻬﺎﺭﺍﺕ ﺍﻷﻓﺮﺍﺩ ﻣﻦ ﺃﺟﻞ ﻣﻮﺍﺟﻬـﺔ ﻣﺘﻄﻠﺒـﺎﺕ‬
‫ﺍﳊﻴﺎﺓ ﺑﺄﻭﺟﻬﻬﺎ ﺍﳌﺨﺘﻠﻔﺔ‬
‫ﻼ ﻛﻲ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻛﻞ ﻣﺎ ﳛﻴﻂ ‪‬ﻢ‬‫* ﺃﻭ ﻫﻲ ﻋﻤﻠﻴﺔ ﺑﻨﺎﺀ ﺷﺨﺼﻴﺔ ﺍﻷﻓﺮﺍﺩ ﺑﻨﺎﺀ ﺷﺎﻣ ﹰ‬
‫‪،‬ﺃﻭﺍﻟﺘﺄﻗﻠﻢ ﻭﺍﻟﺘﻜﻴﻒ ﻣﻊ ﺍﻟﺒﻴﺌﺔ ﺍﻟﱵ ﻳﻌﻴﺸﻮﻥ ‪‬ﺎ‪،‬ﻭﺗﻜﻮﻥ ﺍﻟﺘﺮﺑﻴﺔ ﻟﻠﻔﺮﺩ ﻭﺍ‪‬ﺘﻤﻊ‪.‬‬
‫ﻭﻋﺮﻑ ﻋﻠﻤﺎﺀ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳊﺪﻳﺜﺔ )ﺍﻟﺘﺮﺑﻴﺔ( ﺑﺄ‪‬ﺎ ﺗﻐﻴﲑ ﰲ ﺍﻟﺴﻠﻮﻙ‪.‬‬
‫‪٨‬‬
‫ﻛﻤﺎ ﺃﻥ ﻫﺬﺍ ﺍﳌﺼﻄﻠﺢ ﱂ ﻳ‪‬ﺴﺘﻌﻤﻞ ﰲ ﺗﺮﺍﺛﻨﺎ ﺍﻹﺳﻼﻣﻲ ﻻﺳﻴﻤﺎ ﺍﻟﻘﺪﱘ ﻣﻨﻪ ؛ﻭﺇﳕﺎ ﺃﺷـﺎﺭ ﺇﻟﻴـﻪ‬
‫ﺕ ﺃﺧﺮﻯ ﻗﺪ ﺗﺆﺩﻱ ﺍﳌﻌﲎ ﺍﳌﻘـﺼﻮﺩ‬
‫ﻅ ﺃﻭ ﻣﺼﻄﻠﺤﺎ ٍ‬
‫ﺑﻌﺾ ﻣﻦ ﻛﺘﺐ ﰲ ﺍ‪‬ﺎﻝ ﺍﻟﺘﺮﺑﻮﻱ ﺑﺄﻟﻔﺎ ٍ‬
‫؛ﺃﻭ ﺗﻜﻮﻥ ﻗﺮﻳﺒ ﹰﺔ ﻣﻨﻪ ‪.‬ﻭﻗﺪ ﺃﺷﺎﺭ ﺇﱃ ﺫﻟﻚ )ﳏﻤﺪ ﻣﻨﲑ ﻣﺮﺳﻲ‪١٤٢١،‬ﻫـ‪،‬ﺹ ‪ ( ٤٨‬ﺑﻘﻮﻟﻪ‪":‬‬
‫ﺗﻌﺘﱪ ﻛﻠﻤﺔ ﺍﻟﺘﺮﺑﻴﺔ ﲟﻔﻬﻮﻣﻬﺎ ﺍﻻﺻﻄﻼﺣﻲ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳊﺪﻳﺜﺔ ﺍﻟﱵ ﻇﻬﺮﺕ ﰲ ﺍﻟـﺴﻨﻮﺍﺕ‬
‫ﺍﻷﺧﲑﺓ ﻣﺮﺗﺒﻄ ﹰﺔ ﲝﺮﻛﺔ ﺍﻟﺘﺠﺪﻳﺪ ﺍﻟﺘﺮﺑﻮﻱ ﰲ ﺍﻟﺒﻼﺩ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺍﻟﺮﺑﻊ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ‬
‫؛ﻭﻟﺬﻟﻚ ﻻ ﳒﺪ ﳍﺎ ﺍﺳﺘﺨﺪﺍﻣﹰﺎ ﰲ ﺍﳌﺼﺎﺩﺭ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻘﺪﳝﺔ"‬
‫ﺃﻣﺎ ﺍﻷﻟﻔﺎﻅ ﻭﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗ‪‬ﺴﺘﺨﺪﻡ ﰲ ﻛﺘﺎﺑﺎﺕ ﺍﻟﺴﻠﻒ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﺘﺮﺑﻴﺔ‬
‫؛ﻓﻤﻨﻬﺎ ﻣﺎ ﻳﻠﻲ ‪:‬‬
‫‪ (١‬ﻣﺼﻄﻠﺢ ﺍﻟﺘﻨﺸﺌﺔ‪:‬ﻭﻳ‪‬ﻘﺼﺪ ‪‬ﺎ ﺗﺮﺑﻴﺔ ﻭﺭﻋﺎﻳﺔ ﺍﻹﻧﺴﺎﻥ ﻣﻨﺬ ﺍﻟﺼﻐﺮ؛ﻭﻟﺬﻟﻚ ﻳ‪‬ﻘﺎﻝ ‪:‬ﻧﺸﺄ ﻓﻼﻥ‬
‫ﻭﺗﺮﻋﺮﻉ‪.‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﺍﻟﻌﺮﰊ‪:‬‬
‫ﻭﻳﻨﺸﹸﺄ ﻧﺎﺷﺊ ﺍﻟﻔﺘﻴﺎﻥ ﻓﻴﻨﺎ * * * ﻋﻠﻰ ﻣﺎ ﻛﺎ ﹶﻥ ﻋ‪‬ﻮﺩ ‪‬ﻩ ﺃﺑـﻮ ‪‬ﻩ‬
‫ﻭﳑﻦ ﺍﺳﺘﺨﺪﻡ ﻫﺬﺍ ﺍﳌﺼﻄﻠﺢ ﺍﻟﻌﺎﻟِﻢ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺧﻠﺪﻭﻥ )ﺍﳌﺘﻮﰱ ﺳـﻨﺔ ‪٨٠٨‬ﻫــ( ﰲ‬
‫ﻣﻘﺪﻣﺘﻪ ﺍﻟﺸﻬﲑﺓ ‪.‬‬
‫‪ (٢‬ﻣﺼﻄﻠﺢ ﺍﻹﺻﻼﺡ‪:‬ﻭﻳﻌﲏ ﺍﻟﺘﻐﻴﲑ ﺇﱃ ﺍﻷﻓﻀﻞ‪،‬ﻭﻫﻮ ﺿﺪ ﺍﻹﻓﺴﺎﺩ‪،‬ﻭﻳ‪‬ﻘـﺼﺪ ﺑـﻪ ﺍﻟﻌﻨﺎﻳـﺔ‬
‫ﺑﺎﻟﺸﻲﺀ ﻭﺍﻟﻘﻴﺎﻡ ﻋﻠﻴﻪ ﻭﺇﺻﻼﺡ‬
‫ﺍﻋﻮﺟﺎﺟﻪ ؛ﻭﻗﺪ ﺫﻛﺮ ﺫﻟﻚ )ﺧﺎﻟﺪ ﺣﺎﻣﺪ ﺍﳊﺎﺯﻣﻲ‪١٤٢٠،‬ﻫـ‪،‬ﺹ ‪ ( ٢٣‬ﺑﻘﻮﻟﻪ‪":‬ﻭﺍﻹﺻﻼﺡ‬
‫ﻳﻘﺘﻀﻲ ﺍﻟﺘﻌﺪﻳﻞ ‪،‬ﻭﺍﻟﺘﺤﺴﲔ‪،‬ﻭﻟﻜﻦ ﻻ ﻳﻠﺰﻡ ﺃﻥ ﳛﺼﻞ ﻣﻨﻪ ﺍﻟﻨﻤﺎﺀ ﻭﺍﻟﺰﻳـﺎﺩﺓ‪،‬ﻓﻬﻮ ﺇﺫﹰﺍ ﻳـﺆﺩﻱ‬
‫ﺟﺰﺀًﺍ ﻣﻦ ﻣﺪﻟﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ"‪.‬‬
‫‪ (٣‬ﻣﺼﻄﻠﺢ ﺍﻟﺘﺄﺩﻳﺐ ﺃﻭ ﺍﻷﺩﺏ‪:‬ﻭﻳ‪‬ﻘﺼﺪ ﺑﻪ ﺍﻟﺘﺤﻠﻲ ﺑﺎﶈﺎﻣﺪ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﻭﺍﻟﻄﺒﺎﻉ ﻭﺍﻷﺧﻼﻕ‬
‫؛ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟﻘﺒﺎﺋﺢ‪،‬ﻭﻳﺘﻀﻤﻦ ﺍﻟﺘﺄﺩﻳﺐ ﻣﻌﲎ ﺍﻹﺻﻼﺡ ﻭﺍﻟﻨﻤﺎﺀ ‪.‬ﻭﻫﻮ ﻣﺎ ﻳ‪‬ﺸﲑ ﺇﻟﻴﻪ ) ﻋﻠـﻲ‬
‫ﺇﺩﺭﻳﺲ‪١٤٠٥،‬ﻫـ‪،‬ﺹ ‪ ( ١٣‬ﺑﻘﻮﻟﻪ‪ ":‬ﻋﻨﺪ ﻗﺪﻣﺎﺀ ﺍﻟﻌﺮﺏ ﻛﺎﻧﺖ ﻛﻠﻤﺔ ) ﺗﺄﺩﻳـﺐ ( ﻫـﻲ‬
‫ﺍﳌﺴﺘﻌﻤﻠﺔ ﻭﺍﳌﺘﺪﺍﻭﻟﺔ ﺃﻛﺜﺮ ﻣﻦ ﻛﻠﻤﺔ ﺗﺮﺑﻴﺔ‪،‬ﻭﻛﺎﻥ ﺍﳌﺪﻟﻮﻝ ﺍﻷﻭﻝ ﻟﻜﻠﻤـﺔ ) ﺃﺩﺏ ( ﰲ ﺗﻠـﻚ‬
‫ﺏ ﺍﻟﻘـﻮ ‪‬ﻡ ﺇﺫﺍ ﺩﻋـﺎﻫﻢ ﺇﱃ‬
‫ﺍﻟﺒﻴﺌﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻳ‪‬ﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻜﺮﻡ ﻭﺍﻟﻀﻴﺎﻓﺔ‪،‬ﻓﻜﺎﻥ ﻳ‪‬ﻘﺎﻝ ‪:‬ﻓـﻼ ﹲﻥ ﹶﺃ ‪‬ﺩ ‪‬‬

‫‪٩‬‬
‫ﻃﻌﺎﻡ"ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﻣﺪﻟﻮﻝ ﻛﻠﻤﺔ ) ﺗﺄﺩﻳﺐ ( ﻣﻨﺼﺮﻓﹰﺎ ﺑﺎﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻟﺴﻠﻮﻛﻲ‬
‫ﻣﻦ ﺣﻴﺚ ﻋﻼﻗﺔ ﺍﻹﻧﺴﺎﻥ ﻣﻊ ﻏﲑﻩ "‪.‬‬
‫ﻭﻫﻨﺎ ﻧﻼﺣﻆ ﺃﻥ ﻣﺼﻄﻠﺢ ﺍﻷﺩﺏ ﻭﺍﻟﺘﺄﺩﻳﺐ ﻭﺛﻴﻖ ﺍﻟﺼﻠﺔ ﲟﺼﻄﻠﺢ ﺍﻟﺘﺮﺑﻴﺔ ﺣﻴـﺚ ﳝﻜـﻦ ﺃﻥ‬
‫ﺗ‪‬ﺸﺘﻖ ﻣﻨﻪ ﺗﺴﻤﻴﺔ ﺍﳌﻌﺎﺭﻑ ﺁﺩﺍﺑﹰﺎ ﻭﺗﺴﻤﻴﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺗﺄﺩﻳﺒﹰﺎ‪،‬ﻭﺗﺴﻤﻴ ﹸﺔ ﺍﳌﺮﰊ ﺃﻭ ﺍﳌﻌﻠﻢ ﻣﺆﺩﺑﹰﺎ ‪.‬ﻭﻗـﺪ‬
‫ﺃﺷﺎﺭ ﺇﱃ ﻫﺬﺍ ﺍﳌﻌﲎ )ﺃﲪﺪ ﺷﻠﱯ‪١٩٧٨،‬ﻡ‪،‬ﺹ ‪ ( ٥٨‬ﰲ ﻣﻌﺮﺽ ﺣﺪﻳﺜـﻪ ﻋـﻦ ﺍﻟﺘﻌﻠـﻴﻢ ﰲ‬
‫ﻼ ﻋﻦ ) ﺭﺳﺎﻟﺔ ﺍﳌﻌﻠﻤﲔ ( ﻟﻠﺠﺎﺣﻆ ﻗﻮﻟﻪ‪":‬ﻭﺍﳌﻌﻠﻢ ﻫﻨﺎ ) ﺃﻱ ﰲ ﺍﻟﻘﺼﻮﺭ (‬
‫ﺍﻟﻘﺼﻮﺭ ؛ﻓﺄﻭﺭﺩ ﻧﻘ ﹰ‬
‫ﻻ ﻳ‪‬ﺴﻤﻰ ﻣﻌﻠﻢ ﺻﺒﻴﺎﻥ ﺃﻭ ﻣﻌﻠﻢ ﻛﹸﺘﺎﺏ‪،‬ﻭﺇﳕﺎ ﻳ‪‬ﻄﻠﻖ ﻋﻠﻴﻪ ﻟﻔﻆ "ﻣﺆﺩ‪‬ﺏ " ﻭﻗﺪ ﺍﺷـﺘﻖ ﺍﺳـﻢ‬
‫ﺍﳌﺆﺩﺏ ﻣﻦ ﺍﻷﺩﺏ‪،‬ﻭﺍﻷﺩﺏ ﺇﻣﺎ ﺧ‪‬ﻠ ‪‬ﻖ ﻭﺇﻣﺎ ﺭﻭﺍﻳﺔ‪،‬ﻭﻗﺪ ﺃﻃﻠﻘﻮﺍ ﻛﻠﻤﺔ ﻣﺆﺩﺏ ﻋﻠـﻰ ﻣﻌﻠﻤـﻲ‬
‫ﺃﻭﻻﺩ ﺍﳌﻠﻮﻙ ﺇﺫ ﻛﺎﻧﻮﺍ ﻳﺘﻮﻟﻮﻥ ﺍﻟﻨﺎﺣﻴﺘﲔ ﲨﻴﻌ‪‬ﺎ "‪.‬‬
‫ﻭﻣﺼﻄﻠﺢ ﺍﻷﺩﺏ ﺃﻭ ﺍﻟﺘﺄﺩﻳﺐ ﻣﺼﻄﻠ ‪‬ﺢ ﺷﺎﺋ ‪‬ﻊ ﻭﺭﺩ ﰲ ﺑﻌﺾ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﱯ  ﺍﻟﱵ ﻣﻨﻬﺎ‪:‬‬
‫ﻕ‬
‫ﺼ ‪‬ﺪ ‪‬‬
‫ﺏ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ‪‬ﻭﹶﻟ ‪‬ﺪ ‪‬ﻩ‪ ،‬ﺧ‪‬ﻴ ‪‬ﺮ ﹶﻟ ‪‬ﻪ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﷲ  ﻗﹶﺎ ﹶﻝ‪َ :‬ﻷ ﹾﻥ ‪‬ﻳ ‪‬ﺆ ‪‬ﺩ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ِﺮ ‪‬ﺑ ِﻦ ‪‬ﺳ ‪‬ﻤ ‪‬ﺮ ﹶﺓ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫‪٦‬‬
‫ﻉ‪.‬‬
‫ﻒ ﺻ‪‬ﺎ ٍ‬ ‫ﺼ ِ‬ ‫ﹸﻛ ﱠﻞ ‪‬ﻳ ‪‬ﻮ ٍﻡ ِﺑِﻨ ‪‬‬
‫ﻚ ‪‬ﻫﺬﹶﺍ‬‫ﺏ‪:‬ﺍ‪‬ﺑ‪‬ﻨ ‪‬‬
‫ﺏ ‪‬ﺑ ِﻦ ﻣ‪‬ﻮﺳ‪‬ﻰ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﻳ‪‬ﻮ ‪‬‬ ‫ﺖ ﹶﺃﻧ‪‬ﺎ ‪‬ﻭﻭ‪‬ﺍِﻟﺪِﻱ‪ِ،‬ﺇﻟﹶﻰ ﹶﺃﻳ‪‬ﻮ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﺻ‪‬ﺎِﻟ ِﺢ ‪‬ﺑ ِﻦ ‪‬ﺭ ‪‬ﺳ‪‬ﺘ ‪‬ﻢ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﺍ‪‬ﻧ ﹶﻄﹶﻠ ﹾﻘ ‪‬‬
‫ﺤ ﹶﻞ ﻭ‪‬ﺍِﻟ ‪‬ﺪ‬
‫ﺴ ‪‬ﻦ ﹶﺃ ‪‬ﺩ‪‬ﺑ ‪‬ﻪ‪ ،‬ﺣ ‪‬ﺪﹶﺛﻨِﻲ ﹶﺃﺑِﻲ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺟﺪ‪‬ﻱ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪،‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪ ":‬ﻣ‪‬ﺎ ‪‬ﻧ ِ‬
‫؟ ﻗﹶﺎ ﹶﻝ‪:‬ﻧ ‪‬ﻌ ‪‬ﻢ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﹶﺄ ‪‬ﺣ ِ‬
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‫ﺴ ٍﻦ "‬ ‫ﺏ ‪‬ﺣ ‪‬‬ ‫ﻀ ﹶﻞ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺩ ٍ‬ ‫‪‬ﻭﹶﻟ ‪‬ﺪ ‪‬ﻩ ﹶﺃ ﹾﻓ ‪‬‬
‫ﷲ‬ ‫ﺙ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ـﻮ ِﻝ ﺍ ِ‬
‫ﻚ ‪‬ﻳﺤ‪‬ـ ‪‬ﺪ ﹸ‬
‫ﺲ ﺑ‪‬ـ ‪‬ﻦ ﻣ‪‬ﺎﻟِـ ٍ‬
‫ﺖ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺙ ‪‬ﺑ ِﻦ ﺍﻟ‪‬ﻨ ‪‬ﻌﻤ‪‬ﺎ ِﻥ ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﻭﻋﻦ ﺍﹾﻟﺤ‪‬ﺎ ِﺭ ﹶ‬
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‫ﺴﻨ‪‬ﻮﺍ ﹶﺃ ‪‬ﺩ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ‪.‬‬
‫ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ﹾﻛ ِﺮﻣ‪‬ﻮﺍ ﹶﺃ ‪‬ﻭ ﹶﻻ ‪‬ﺩ ﹸﻛ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﺣ ِ‬
‫ﻭﻫﻨﺎ ﻧﻼﺣﻆ ﻣﻦ ﻣﻌﺎﱐ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺃﻥ ﻟﻔﻆ ﺍﻷﺩﺏ ﻳﺪﻝ ﻋﻠﻰ ﻣﻌﲎ ﻛﻠﻤﺔ ﺗﺮﺑﻴﺔ ﺍﻷﺑﻨـﺎﺀ‬
‫ﻭﺗﻨﺸﺌﺘﻬﻢ ﻋﻠﻰ ﺍﻟﺘﺤﻠﻲ ﲟﺤﺎﺳﻦ ﺍﻷﺧﻼﻕ‪،‬ﻭﲨﻴﻞ ﺍﻟﻄﺒﺎﻉ ‪.‬ﻛﻤﺎ ﺃﻥ ﻫﺬﺍ ﺍﳌﺼﻄﻠﺢ ﻗﺪ ﺷـﺎﻉ‬
‫ﺍﺳﺘﻌﻤﺎﻟﻪ ﻋﻨﺪ ﻛﺜ ‪‬ﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﳌﻔﻜﺮﻳﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻘﺪﺍﻣﻰ ﻭﻣﻨﻬﻢ‪:‬ﺍﳌـﺎﻭﺭﺩﻱ )‬

‫‪ - ٦‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -٢١٢٧٩ (٢٠٩٧٠)(٤٨ / ٧) -‬ﻓﻴﻪ ﺿﻌﻒ‬

‫‪ - ٧‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ ( ٨٢٨٦)(١٣٠ / ١١) -‬ﻭﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘـﺐ( ‪-١٥٤٧٨ (١/١٥٤٠٣)(٣٠٨ / ٥) -‬‬
‫ﺣﺴﻦ ﻟﻐﲑﻩ‬
‫‪ - ٨‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ‪ -‬ﻁ‪-‬ﺍﻟﺮﺳﺎﻟﺔ ‪ (٣٦٧١)(٦٣٦ / ٤) -‬ﺿﻌﻴﻒ‬
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‫ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪٤٥٠‬ﻫـ( ﰲ ﻛﺘﺎﺑﻪ ) ﺃﺩﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ (‪،‬ﻭﳏﻤﺪ ﺑﻦ ﺳـﺤﻨﻮﻥ ﺍﻟﺘﻨـﻮﺧﻲ )‬
‫ﺍﳌﺘﻮﰱ ﺳﻨﺔ ‪٢٥٦‬ﻫـ( ﰲ ﺭﺳﺎﻟﺘﻪ )ﺁﺩﺍﺏ ﺍﳌﻌﻠﻤﲔ ﻭﺍﳌﺘﻌﻠﻤﲔ (‪،‬ﻭﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ) ﺍﳌﺘﻮﰱ‬
‫ﺳﻨﺔ ‪٤٦٣‬ﻫـ( ﰲ ﻛﺘﺎﺑﻪ ) ﺍﳉﺎﻣﻊ ﻷﺧﻼﻕ ﺍﻟﺮﺍﻭﻱ ﻭﺁﺩﺍﺏ ﺍﻟﺴﺎﻣﻊ (‪.‬‬

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 ‫‪@ @@ïãbrÛa@szj½a‬‬
‫‪@ @b熕bÔßë@òîßý⁄a@òîiÛa@Òa†çc‬‬

‫ﻳ‪‬ﻘﺼﺪ ﺑﺎﻷﻫﺪﺍﻑ ﺍﻟﺘﺮﺑﻮﻳﺔ‪»:‬ﺍﻷﻏﺮﺍﺽ ﺃﻭ ﺍﻟﻐﺎﻳﺎﺕ‪،‬ﺍﻟﱵ ﺗﺴﻌﻰ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺇﱃ ﲢﻘﻴﻘﻬـﺎ‬

‫ﻭﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ‪،‬ﻗﺮﻳﺒﺔ ﻛﺎﻧﺖ ﺃﻭ ﺑﻌﻴﺪﺓ«‪.‬ﻭﲢﺪﻳﺪ ﺍﻷﻫﺪﺍﻑ ﻷﻱ ﻋﻤﻞ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺘﺮﺑﻮﻳـﺔ‬
‫ﺃﻣ ‪‬ﺮ ﺃﺳﺎﺳﻲ ﻗﺒﻞ ﺍﻟﺸﺮﻭﻉ ﰲ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻭﺗﻨﻔﻴﺬﻩ؛ﻷﻥ ﻫﺬﺍ ﺍﻟﺘﺤﺪﻳﺪ ﻳﺆﺛﺮ ﺗـﺄﺛﲑ‪‬ﺍ ﻛـﺒﲑ‪‬ﺍ ﰲ‬
‫ﺗﻜﻴﻴﻒ ﻭﲢﺪﻳﺪ ﳎﺎﻝ ﺍﻟﺪﺭﺍﺳﺔ‪،‬ﻭﻃﺮﻗﻬﺎ‪،‬ﻭﻭﺳﺎﺋﻠﻬﺎ‪،‬ﻭﺃﺳﺎﻟﻴﺒﻬﺎ ﺍﻟﱵ ﲢﻘﻖ ﻫﺬﻩ ﺍﻷﻫـﺪﺍﻑ‪،‬ﻛﻤﺎ‬
‫ﺃﻥ ﺍﻷﻫﺪﺍﻑ ﻏﺎﻟﺒ‪‬ﺎ ﻣﺎ ﺗﻜﻮﻥ ﳏﺮﻛﹰﺎ ﻟﻠﺴﻠﻮﻙ ﻭﻣﻮﺟﻬ‪‬ﺎ ﺇﻟﻴﻪ‪.‬ﻟﺬﺍ ﻛﺎﻥ ﻟﺰﺍﻣ‪‬ﺎ ﻋﻠﻰ ﺩﺍﺭﺳﻲ ﺍﻟﺘﺮﺑﻴﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺃﻥ ﳛﺪﺩﻭﺍ ﺃﻫﺪﺍﻓﻬﺎ ﺃﻭ ﹰﻻ؛ﺣﱴ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺃﻥ ﳛﺪﺩﻭﺍ ﺍﻟﻄﺮﻕ ﻭﺍﻟﻮﺳﺎﺋﻞ ﻭﺍﻷﺳـﺎﻟﻴﺐ‬
‫ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﲢﻘﻖ ﳍﻢ ﺃﻫﺪﺍﻓﻬﻢ‪،‬ﻭﲢﺮﻛﻬﻢ ﲡﺎﻩ ﻫﺬﻩ ﺍﻷﻫﺪﺍﻑ ﺑﻘﻮﺓ ﻭﻓﻌﺎﻟﻴﺔ؛ﻓﺎﻹﻧﺴﺎﻥ ﻋﻨﺪﻣﺎ‬
‫ﻳﻀﻊ ﻟﻨﻔﺴﻪ ﻫﺪﻓﹰﺎ ﳏﺪﺩ‪‬ﺍ ﻳﻨﺸﻂ ﻛﻠﻤﺎ ﺍﻗﺘﺮﺏ ﻣﻨﻪ ﺧﻄﻮﺓ‪،‬ﻭﻛﻠﻤﺎ ﺣﻘﻖ ﺟﺰﺀًﺍ ﻣﻨﻪ ﺍﺯﺩﺍﺩ ﻓﺮﺣ‪‬ـﺎ‬
‫ﻭﺳﺮﻭﺭ‪‬ﺍ ﻭ‪‬ﺠﺔ‪،‬ﻭﺗﺼﻤﻴﻤ‪‬ﺎ ﻋﻠﻰ ﻣﻮﺍﺻﻠﺔ ﺍﻟﻌﻤﻞ ﰲ ﺳﺒﻴﻞ ﲢﻘﻴﻖ ﺑﺎﻗﻲ ﺍﳍﺪﻑ‪،‬ﻭﻳﺪﻓﻌﻪ ﺫﻟﻚ ﺇﱃ‬
‫ﺗﻨﻈﻴﻢ ﺣﻴﺎﺗﻪ‪»،‬ﻭﲡﻨﺐ ﺍﻟﻠﻬﻮ ﻭﺍﻷﻣﻮﺭ ﺍﻟﺘﺎﻓﻬﺔ ﺍﻟﱵ ﻳﻨﺸﻐﻞ ‪‬ﺎ – ﻋﺎﺩ ﹰﺓ ‪ -‬ﻣـﻦ ﻟﻴـﺴﺖ ﳍـﻢ‬
‫ﺍﻷﻫﺪﺍﻑ ﺍﻟﺴﺎﻣﻴﺔ‪،‬ﻭﻻ ﻳﻌﺮﻓﻮﻥ ﻛﻴﻒ ﳝﹶﻠﺌﹸﻮﻥ ﺃﻭﻗﺎﺕ ﻓﺮﺍﻏﻬﻢ ﲟﺎ ﻳﻌﻮﺩ ﻋﻠﻰ ﺣﻴﺎ‪‬ﻢ ﺑﺎﻟﻨﻔﻊ«‪.‬‬
‫ﻭﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻻ ﻫﺪﻑ ﻟﻪ‪،‬ﻻ ﻳﻌﺮﻑ ﻟﺬﺓ ﺍﻟﻌﻤﻞ‪،‬ﻭﻻ ﻳﺘﺬﻭﻕ ﻃﻌﻢ ﺍﳊﻤﺎﺱ‪،‬ﺑﻞ ﳛﻴﺎ ﺣﻴﺎﺗـﻪ‬
‫ﺿﺎﺋﻌ‪‬ﺎ‪،‬ﻻ ﻳﻌﺮﻑ ﺃﻳﻦ ﺍﳉﻬﺔ ﺍﻟﱵ ﻳﻮﱄ ﻭﺟﻬﻪ ﺷﻄﺮﻫﺎ‪،‬ﻭﻻ ﻳﺪﺭﻱ ﺃﻳﻦ ﺍﳌﻨﺘـﻬﻰ‪،‬ﻭﻻ ﻳـﺴﺘﻄﻴﻊ‬
‫ﺍﳉﺰﻡ ﺑﺄﻓﻀﻠﻴﺔ ﻃﺮﻳﻘﺔ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺃﺧﺮﻯ‪،‬ﺃﻭ ﺍﻷﺧﺬ ﺑﻮﺳﻴﻠﺔ ﺩﻭﻥ ﺃﺧﺮﻯ‪.‬ﺇﺫﻥ‪،‬ﻓﺘﺤﺪﻳﺪ ﺃﻫﺪﺍﻑ‬
‫ﻣﻌﻴﻨﺔ ﻟﻠﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻳﻌﺪ ﺃﻣـﺮ‪‬ﺍ ﻻﺯﻣ‪‬ـﺎ ﻭﺿـﺮﻭﺭﻳ‪‬ﺎ ﳌﻤﺎﺭﺳـﺔ ﺍﻟﻌﻤﻠﻴـﺔ ﺍﻟﺘﺮﺑﻮﻳـﺔ ﰲ‬
‫ﺍﻹﺳﻼﻡ‪،‬ﻭﺿﻤﺎﻥ ﳒﺎﺣﻬﺎ ﻭﺍﺳـﺘﻤﺮﺍﺭﻫﺎ ﻭﺗﻄﻮﺭﻫـﺎ؛ﻟﺘﺆﰐ ﲦﺎﺭﻫـﺎ ﺑﺄﻗـﻞ ﺟﻬﺪ‪،‬ﻭﺃﻗـﺼﺮ‬
‫ﻭﻗﺖ‪،‬ﻭﺃﻓﻀﻞ ﻋﻄﺎﺀ‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﲢﺪﻳﺪ ﺃﻫﺪﺍﻑ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﲢﺪﻳﺪ »ﻣﺴﺎﺭﺍﺕ ﺍﻟﺘﻘـﺪﻡ ﺍﻟﻌﻠﻤـﻲ‬
‫ﻭﺍﳊﻀﺎﺭﻱ‪،‬ﻭ‪‬ﻳ ‪‬ﻮﺟ‪‬ﻪ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻡ ﺇﱃ ﺣﻴﺚ ﳚﺐ ﺃﻥ ﻳﺘﺠﻪ ﺇﻟﻴﻪ‪.‬ﻭﻛﻞ ﺫﻟﻚ ﻳﻌﺪ ﲟﺜﺎﺑﺔ ﻣﻮﺟﻬﺎﺕ‬
‫ﻭﺍﻗﻴﺔ ﻣﻦ ﺍﳓﺮﺍﻑ ﺍﻟﺘﺮﺑﻴﺔ ﻋﻦ ﻣﺴﲑﻫﺎ ﺍﳌﺴﺘﻘﻴﻢ«‪.‬‬
‫ﻭﺍﻷﻫﺪﺍﻑ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺪﻭﺭ ﺣﻮﻝ ﺃﺭﺑﻌﺔ ﻣﺴﺘﻮﻳﺎﺕ‪:‬‬
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‫ﺍﻷﻭﻝ‪:‬ﺍﻷﻫﺪﺍﻑ ﺍﻟﱵ ﺗﺪﻭﺭ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ ‪ -‬ﺃﻭ ﺇﺧـﻼﺹ‬
‫ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪:‬ﺍﻷﻫﺪﺍﻑ ﺍﻟﱵ ﺗﺪﻭﺭ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻔﺮﺩ؛ﻹﻧﺸﺎﺀ ﺷﺨﺼﻴﺔ ﺇﺳﻼﻣﻴﺔ ﺫﺍﺕ ﻣﺜﻞ ﺃﻋﻠـﻰ‬
‫ﻳﺘﺼﻞ ﺑﺎﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ‪:‬ﺍﻷﻫﺪﺍﻑ ﺍﻟﱵ ﺗﺪﻭﺭ ﺣﻮﻝ ﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪،‬ﺃﻭ ﺑﻨﺎﺀ ﺍﻷﻣﺔ ﺍﳌﺆﻣﻨﺔ‪.‬‬
‫ﺍﻟﺮﺍﺑﻊ‪:‬ﺍﻷﻫﺪﺍﻑ ﺍﻟﱵ ﺗﺪﻭﺭ ﺣﻮﻝ ﲢﻘﻴﻖ ﺍﳌﻨﺎﻓﻊ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺪﻧﻴﻮﻳﺔ‪.‬‬
‫ﺃﻣﺎ ﻣﺼﺎﺩﺭ ﺍﺷﺘﻘﺎﻕ ﺍﻷﻫﺪﺍﻑ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻓﻼ ﲣﺮﺝ ﻏﺎﻟﺒ‪‬ﺎ ﻋﻦ ﻣﺼﺪﺭﻳﻦ ﺭﺋﻴـﺴﲔ‪،‬ﳘﺎ‪:‬ﺍﻟﻔـﺮﺩ‬
‫ﻭﺍ‪‬ﺘﻤﻊ؛ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﺗﻔﻘﺖ ﻣﻌﻈﻢ ﺍﻟﻔﻠﺴﻔﺎﺕ ﻭﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﰲ ﺍﳌﺎﺿﻲ ﻭﺍﳊﺎﺿﺮ‪،‬ﻭﺗﺘﻔﻖ‬
‫ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻊ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻭﺍﻟﻔﻠﺴﻔﺎﺕ ‪ -‬ﰲ ﲢﺪﻳﺪ ﻫﺬﻳﻦ ﺍﳌـﺼﺪﺭﻳﻦ ﻛﻤـﺼﺎﺩﺭ‬
‫ﻻﺷﺘﻘﺎﻕ ﺍﻷﻫﺪﺍﻑ ﺍﻟﺘﺮﺑﻮﻳﺔ‪،‬ﻟﻜﻨﻬﺎ ﺗﻨﻔﺮﺩ ﻋﻦ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻔﻠﺴﻔﺎﺕ ﻭﺍﻟﻨﻈﺮﻳﺎﺕ ﰲ ﺃﻥ ﻫﻨـﺎﻙ‬
‫ﻣﺼﺪﺭ‪‬ﺍ ﺛﺎﻟﺜﹰﺎ ﳛﺘﻞ ﻣﺮﻛﺰ ﺍﻟﺼﺪﺍﺭﺓ ﺑﲔ ﻣﺼﺎﺩﺭ ﺍﺷﺘﻘﺎﻕ ﺍﻷﻫﺪﺍﻑ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳـﻼﻣﻴﺔ‪،‬ﻭﻫﻮ‬
‫»ﺍﻟﻮﺣﻲ ﺍﻹﳍﻲ«‪،‬ﺍﻟﺬﻱ ﻳﻌ ‪‬ﺪ ﺍﻟﻀﺎﺑﻂ ﺍﻟﺬﻱ ﺗﻘﻮﻡ ﻋﻠﻴﻪ ﺗﺮﺑﻴﺔ ﺍﻟﻔﺮﺩ ﰲ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺗﻜﻮﻥ ﻣﺼﺎﺩﺭ ﺍﺷﺘﻘﺎﻕ ﺍﻷﻫﺪﺍﻑ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺛﻼﺛﺔ‪،‬ﻫﻲ‪:‬‬
‫‪ - ١‬ﺍﻟﻮﺣﻲ ﺍﻹﳍﻲ‪:‬ﺍﳌﺘﻤﺜﻞ ﰲ ﻛﺘﺎﺏ ﺍﷲ – ﺗﻌﺎﱃ ‪ -‬ﻭﺳﻨ‪‬ﺔ ﻧﺒﻴﻪ ‪.‬‬
‫‪ - ٢‬ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ‪:‬ﺍﻟﺬﻱ ﳚﺐ ﺍﻟﺘﻌـﺮﻑ ﻋﻠـﻰ ﺍﺣﺘﻴﺎﺟﺎﺗﻪ‪،‬ﻭﻣﺘﻄﻠﺒﺎﺗﻪ‪،‬ﻭﻇﺮﻭﻓﻪ‪،‬ﻭﺃﺣﻮﺍﻟـﻪ‬
‫ﺍﳌﺘﻐﲑﺓ؛ﻟﺘﺤﺪﻳﺪ ﺍﻷﻫﺪﺍﻑ ﺍﻟﱵ ﺗﻨﺎﺳﺒﻪ‪.‬‬
‫‪ - ٣‬ﺍﻟﻔﺮﺩ ﺍﳌﺴﻠﻢ‪:‬ﺍﻟﺬﻱ ﳚﺐ ﺍﻟﺘﻌـﺮﻑ ﻋﻠـﻰ ﻃﺒﻴﻌﺘﻪ‪،‬ﻭﻣﻴﻮﻟﻪ‪،‬ﻭﺭﻏﺒﺎﺗﻪ‪،‬ﻭﻣﻮﺍﻫﺒﻪ؛ﻟﻮﺿـﻊ‬
‫ﺍﻷﻫﺪﺍﻑ ﺍﻟﱵ ﺗﻨﺎﺳﺐ ﺫﻟﻚ‪.‬‬
‫ﻭﳝﻜﻦ ﺗﻘﺴﻴﻢ ﺃﻫﺪﺍﻑ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺿﻮﺀ ﺍﳌﺼﺎﺩﺭ ﺍﻟﱵ ﺍﺷﺘﻘﺖ ﻣﻨﻬﺎ‪،‬ﻭﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﻟﱵ‬
‫ﺗﻌﻤﻞ ﻋﻠﻰ ﲢﻘﻴﻘﻬﺎ ﺇﱃ ﻧﻮﻋﲔ ﻣﻦ ﺍﻷﻫﺪﺍﻑ‪:‬‬
‫ﺍﻷﻭﻝ ‪ -‬ﺍﳍﺪﻑ ﺍﻟﻌﺎﻡ ﻟﻠﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪:‬ﻭﻳﺘﻤﺜﻞ ﺍﳍﺪﻑ ﺍﻟﻌﺎﻡ ﻟﻠﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﲢﻘﻴـﻖ‬
‫ﺲ ِﺇﻟﱠـﺎ ِﻟ‪‬ﻴ ‪‬ﻌﺒ‪‬ـﺪ‪‬ﻭ ِﻥ{‬
‫ﺠ ‪‬ﻦ ﻭ‪‬ﺍﹾﻟﺈِﻧ ‪‬‬
‫ﺖ ﺍﹾﻟ ِ‬
‫ﻣﻌﲎ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ﺗﻌﺎﱃ؛ﺍﻧﻄﻼﻗﹰﺎ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ }:‬ﻭﻣ‪‬ﺎ ‪‬ﺧﹶﻠ ﹾﻘ ‪‬‬
‫)‪ (٥٦‬ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ‪.‬ﻓﺎﳍﺪﻑ ﺍﻷﺳﺎﺳﻲ ﻟﻮﺟـﻮﺩ ﺍﻹﻧـﺴﺎﻥ ﰲ ﺍﻟﻜـﻮﻥ ﻫـﻮ ﻋﺒـﺎﺩﺓ‬
‫ﺍﷲ‪،‬ﻭﺍﳋﻀﻮﻉ ﻟﻪ‪،‬ﻭﺗﻌﻤﲑ ﺍﻟﻜﻮﻥ؛ﺑﻮﺻﻔﻪ ﺧﻠﻴﻔﺔ ﺍﷲ ﰲ ﺃﺭﺿﻪ‪.‬‬
‫‪١٣‬‬
‫ﻭﺍﻟﻌﺒﻮﺩﻳــﺔ ﷲ – ﺗﻌــﺎﱃ ‪ -‬ﻻ ﺗﻘﺘــﺼﺮ ﻋﻠــﻰ ﳎــﺮﺩ ﺃﺩﺍﺀ ﺷــﻌﺎﺋﺮ ﻭﻣﻨﺎﺳــﻚ‬
‫ﻼ ‪ -‬ﻭﺇﳕﺎ ﻫﻲ ﺍﺳﻢ ﺟﺎﻣﻊ ﻟﻜﻞ ﻣﺎ ﳛﺒ‪‬ﻪ ﺍﷲ ﻭﻳﺮﺿﺎﻩ ﻣﻦ‬‫ﻣﻌﻴﻨﺔ‪:‬ﻛﺎﻟﺼﻼﺓ‪،‬ﻭﺍﻟﺼﻴﺎﻡ‪،‬ﻭﺍﳊﺞ ‪ -‬ﻣﺜ ﹰ‬
‫ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ‪.‬ﻓﺎﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﺤﻘﻖ ﻓﻴﻪ ﻣﻌﲎ ﺍﻟﻌﺒﻮﺩﻳـﺔ‪،‬ﻫﻮ‬
‫ﺍﻟﺬﻱ ﻳ‪‬ﺨﻀﻊ ﺃﻣﻮﺭﻩ ﻛﻠﻬﺎ ﳌﺎ ﳛﺒﻪ ﺍﷲ – ﺗﻌﺎﱃ ‪ -‬ﻭﻳﺮﺿﺎﻩ‪،‬ﺳﻮﺍﺀ ﰲ ﺫﻟﻚ ﻣﺎ ﻳﻨﺘﻤﻲ ﺇﱃ ﳎﺎﻝ‬
‫ﺍﻻﻋﺘﻘﺎﺩﺍﺕ‪،‬ﺃﻭ ﺍﻷﻗﻮﺍﻝ‪،‬ﺃﻭ ﺍﻷﻓﻌﺎﻝ؛ﻓﻬﻮ ﻳﻜﻴﻒ ﺣﻴﺎﺗﻪ ﻭﺳﻠﻮﻛﻪ ﲨﻴﻌ‪‬ﺎ ﳍﺪﺍﻳﺔ ﺍﷲ ﻭﺷﺮﻋﻪ؛ﻓﻼ‬
‫ﻳﻔﺘﻘﺪﻩ ﺍﷲ ﺣﻴﺚ ﺃﻣﺮﻩ‪،‬ﻭﻻ ﳚﺪﻩ ﺣﻴﺚ ‪‬ﺎﻩ‪،‬ﻭﺇﳕﺎ ﻳﻠﺘـﺰﻡ ﺑـﺄﻭﺍﻣﺮ ﺍﷲ ﻓﻴـﺄﰐ ﻣﻨـﻬﺎ ﻣـﺎ‬
‫ﷲ ‪،‬ﻗﹶﺎ ﹶﻝ‪ِ:‬ﺇ‪‬ﻧﻤ‪‬ﺎ‬
‫ﺍﺳﺘﻄﺎﻉ‪،‬ﻭﻳﱰﺟﺮ ﻋﻦ ﻧﻮﺍﻫﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻓﻼ ﻳﻘﺮ‪‬ﺎ؛ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﻼﹸﻓ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﻠﹶـﻰ ﹶﺃ‪‬ﻧِﺒﻴ‪‬ﺎِﺋ ِﻬ ‪‬ﻢ‪،‬ﻓﹶـِﺈﺫﹶﺍ ‪‬ﻧ ‪‬ﻬﻴ‪‬ـ‪‬ﺘ ﹸﻜ ‪‬ﻢ ﻋ‪‬ـ ‪‬ﻦ‬
‫ﻚ ‪‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﻗﹶـ‪‬ﺒﹶﻠ ﹸﻜ ‪‬ﻢ ﺳ‪‬ـﺆ‪‬ﺍﹸﻟ ‪‬ﻬ ‪‬ﻢ ﻭ‪‬ﺍﺧ‪‬ـِﺘ ﹶ‬
‫ﹶﺃ ‪‬ﻫﹶﻠ ‪‬‬
‫‪‬ﺷ ‪‬ﻲ ٍﺀ‪،‬ﻓﹶﺎ ‪‬ﺟ‪‬ﺘِﻨﺒ‪‬ﻮ ‪‬ﻩ‪ ،‬ﻭِﺇﺫﹶﺍ ﹶﺃ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ ﹸﻜ ‪‬ﻢ ِﺑﹶﺄ ‪‬ﻣ ٍﺮ‪،‬ﹶﻓ ﹾﺄﺗ‪‬ﻮﺍ ِﻣ‪‬ﻨ ‪‬ﻪ ﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄ ‪‬ﻌ‪‬ﺘ ‪‬ﻢ‪.٩‬‬
‫ﻓﺎﳌﺴﻠﻢ ﺩﺍﺋﻤ‪‬ﺎ ﺇﺫﺍ ﺃﻣﺮﻩ ﺍﷲ – ﺗﻌﺎﱃ ‪ -‬ﺃﻭ ‪‬ﺎﻩ‪،‬ﺃﻭ ﺃﺣ ﱠﻞ ﻟﻪ‪،‬ﺃﻭ ﺣﺮ‪‬ﻡ ﻋﻠﻴﻪ ‪ -‬ﻛـﺎﻥ ﻣﻮﻗﻔـﻪ ﰲ‬
‫ﺼ ‪‬ﲑ{ )‪ (٢٨٥‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.‬‬
‫ﻚ ﺍﹾﻟ ‪‬ﻤ ِ‬
‫ﻚ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺫﻟﻚ ﻛﻠﻪ‪ }:‬ﻭﻗﹶﺎﻟﹸﻮﹾﺍ ‪‬ﺳ ِﻤ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻭﹶﺃ ﹶﻃ ‪‬ﻌﻨ‪‬ﺎ ﹸﻏ ﹾﻔﺮ‪‬ﺍ‪‬ﻧ ‪‬‬
‫ﻭﻫﺬﺍ ﻫﻮ ﺍﳍﺪﻑ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﺗﻌﻤﻞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﲢﻘﻴﻘﻪ‪.‬‬
‫ﺛﺎﻧﻴ‪‬ﺎ ‪ -‬ﺍﻷﻫﺪﺍﻑ ﺍﻟﻔﺮﻋﻴﺔ ﻟﻠﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪:‬ﺇﻥ ﲢﻘﻴﻖ ﺍﳍﺪﻑ ﺍﻟﻌﺎﻡ ﻟﻠﺘﺮﺑﻴـﺔ ﺍﻹﺳـﻼﻣﻴﺔ ‪-‬‬
‫ﻼ ﰲ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﳊﻘﺔ ﷲ ﺗﻌﺎﱃ ‪ -‬ﻳﺘﻄﻠﺐ ﲢﻘﻴﻖ ﺃﻫﺪﺍﻑ ﻓﺮﻋﻴﺔ ﻛﺜﲑﺓ‪،‬ﻣﻨﻬﺎ‪:‬‬ ‫ﻣﺘﻤﺜ ﹰ‬
‫ﺃﻭ ﹰﻻ‪:‬ﺍﻟﺘﻨﺸﺌﺔ ﺍﻟﻌﻘﺪﻳﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻷﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ؛ﻹﻋﺪﺍﺩ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺼﺎﱀ ﺍﻟﺬﻱ ﻳﻌﺒﺪ ﺍﷲ‬
‫‪ -‬ﻋﺰ ﻭﺟﻞ ‪ -‬ﻋﻠﻰ ﻫﺪﻯ ﻭﺑﺼﲑﺓ‪.‬‬
‫ﺛﺎﻧﻴ‪‬ــﺎ‪:‬ﺃﻥ ﻳﺘﺨﻠــﻖ ﺍﻟﻔــﺮﺩ ﰲ ﺍ‪‬ﺘﻤــﻊ ﺍﳌــﺴﻠﻢ ﺑــﺎﻷﺧﻼﻕ ﺍﳊﻤﻴــﺪﺓ‪:‬ﻣــﻦ‬
‫ﺻﺪﻕ‪،‬ﻭﺃﻣﺎﻧﺔ‪،‬ﻭﺇﺧﻼﺹ‪...‬ﺇﱁ؛ﻣﻘﺘﺪﻳ‪‬ﺎ ﰲ ﺫﻟﻚ ﺑﺮﺳﻮﻝ ﺍﷲ ‪،‬ﺍﻟﺬﻱ ﺷﻬﺪ ﻟﻪ ﺭﺑﻪ ﺳـﺒﺤﺎﻧﻪ‬
‫ﺖ ُﻷ‪‬ﺗﻤ‪‬ـ ‪‬ﻢ‬
‫ﻼ ﺑﻘﻮﻟﻪ ‪ِ »:‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺑ ِﻌﹾﺜ ‪‬‬
‫ﻚ ﹶﻟﻌ‪‬ﻠﻰ ‪‬ﺧﹸﻠ ٍﻖ ‪‬ﻋﻈِﻴ ٍﻢ{ )‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ‪،‬ﻭﻋﻤ ﹰ‬
‫ﺑﻘﻮﻟﻪ‪ }:‬ﻭِﺇ‪‬ﻧ ‪‬‬
‫ﻕ‪.١٠«.‬‬‫‪‬ﻣﻜﹶﺎ ِﺭ ‪‬ﻡ ﺍ َﻷﺧ‪‬ﻼ ِ‬
‫ﻭﺑﺬﻟﻚ ﳝﻜﻦ ‪‬ﻴﺌﺔ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ ﻟﻠﻘﻴﺎﻡ ﲟﻬﻤﺔ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪،‬ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ‬
‫ﻋﻦ ﺍﳌﻨﻜﺮ‪.‬‬

‫‪ - ٩‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٧٢٨٨) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪(١٩)(١٩٩ / ١) -‬‬

‫‪ - ١٠‬ﺍﻟﻔﻮﺍﺋﺪ ﻟﺘﻤﺎﻡ ‪ (٢٧٦)(١٥٦ / ١) - ٤١٤‬ﺻﺤﻴﺢ‬
‫‪١٤‬‬
‫ﺛﺎﻟﹰﺜﺎ‪:‬ﺗﻨﻤﻴﺔ ﺍﻟﺸﻌﻮﺭ ﺍﳉﻤﺎﻋﻲ ﻷﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ؛ﲝﻴﺚ ﻳﺮﺳﺦ ﻟﺪﻯ ﺍﻟﻔﺮﺩ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻻﻧﺘﻤﺎﺀ‬
‫ﻼ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ِ}:‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ِﺇ ‪‬ﺧ ‪‬ﻮ ﹲﺓ‬ ‫ﺇﱃ ﳎﺘﻤﻌﻪ؛ﻓﻴﻬﺘﻢ ﺑﻘﻀﺎﻳﺎﻩ ﻭﳘﻮﻣﻪ‪،‬ﻭﻳﺮﺗﺒﻂ ﺑﺈﺧﻮﺍﻧﻪ؛ﻋﻤ ﹰ‬
‫ﺻِﻠﺤ‪‬ﻮﺍ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺃ ‪‬ﺧ ‪‬ﻮﻳ‪ ‬ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍ‪‬ﺗﻘﹸﻮﺍ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ‪‬ﻌﱠﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ‪‬ﺣﻤ‪‬ﻮ ﹶﻥ{ )‪ (١٠‬ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ‪،‬ﻭﻗﻮﻟﻪ ‪ِ»:‬ﺇ ﱠﻥ‬ ‫ﹶﻓﹶﺄ ‪‬‬
‫ﲔ ﻓِـﻰ ﺗ‪‬ـﻮ‪‬ﺍ ‪‬ﺩ ِﻫ ‪‬ﻢ‬ ‫ﻀ ‪‬ﻪ ‪‬ﺑ ‪‬ﻌﻀ‪‬ﺎ«‪،١١‬ﻭﻗﻮﻟﻪ ‪ »:‬ﻣﹶﺜ ﹸﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺸ ‪‬ﺪ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣ ‪‬ﻦ ِﻟ ﹾﻠﻤ‪ ‬ﺆ ِﻣ ِﻦ ﻛﹶﺎﹾﻟ‪‬ﺒ‪‬ﻨﻴ‪‬ﺎ ِﻥ ‪‬ﻳ ‪‬‬
‫ﺴ ‪‬ﻬ ِﺮ‬
‫ﺴ ِﺪ ﺑِﺎﻟـ ‪‬‬
‫ﺠ‪‬‬‫ﻀ ‪‬ﻮ ‪‬ﺗﺪ‪‬ﺍﻋ‪‬ﻰ ﹶﻟ ‪‬ﻪ ﺳ‪‬ﺎِﺋ ‪‬ﺮ ﺍﹾﻟ ‪‬‬
‫ﺴ ِﺪ ِﺇﺫﹶﺍ ﺍ ‪‬ﺷ‪‬ﺘﻜﹶﻰ ﻣِ‪‬ﻨ ‪‬ﻪ ‪‬ﻋ ‪‬‬
‫ﺠ‪‬‬‫‪‬ﻭ‪‬ﺗﺮ‪‬ﺍ ‪‬ﺣ ِﻤ ِﻬﻢ‪ ‬ﻭ‪‬ﺗﻌ‪‬ﺎ ﹸﻃ ِﻔ ِﻬ ‪‬ﻢ ‪‬ﻣﹶﺜ ﹸﻞ ﺍﹾﻟ ‪‬‬
‫ﺤﻤ‪‬ﻰ «‪.١٢‬‬ ‫ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﻭﺑﺬﻟﻚ ﺗﺘﺄﻛﺪ ﺭﻭﺍﺑﻂ ﺍﻷُﺧﻮ‪‬ﺓ ﺍﻹﳝﺎﻧﻴﺔ ﺍﻟﺼﺎﺩﻗﺔ ﺑﲔ ﺃﺑﻨﺎﺀ ﺍﻷﻣﺔ ﺍﳌﺴﻠﻤﺔ‪.‬‬
‫ﺭﺍﺑﻌﹰﺎ‪:‬ﺗﻜﻮﻳﻦ ﺍﻟﻔﺮﺩ ﺍﳌﺘﺰﻥ ﻧﻔﺴﻴ‪‬ﺎ ﻭﻋﺎﻃﻔﻴ‪‬ﺎ‪،‬ﻭﺫﻟﻚ ﲝﺴﻦ ﺍﻟﺘﻮﺟﻴـﻪ ﻭﺣـﺴﻦ ﺍﳊـﻮﺍﺭ ﻣـﻊ‬
‫ﺍﻷﻃﻔﺎﻝ‪،‬ﻭﻣﻌﺎﳉﺔ ﻣﺸﺎﻛﻠﻬﻢ ﺍﻟﻨﻔﺴﻴﺔ‪...‬ﺇﱁ؛ﳑﺎ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺗﻜﻮﻳﻦ ﺷﺨﺺ ﻓﺎﻋـﻞ ﻭﻋـﻀﻮ‬
‫ﻧﺎﻓﻊ ‪‬ﺘﻤﻌﻪ‪.‬‬
‫ﺧﺎﻣﺴ‪‬ﺎ‪:‬ﺻﻘﻞ ﻣﻮﺍﻫﺐ ﺍﻟﻨﺶﺀ ﻭﺭﻋﺎﻳﺘﻬﺎ؛ﻟﺘﻜﻮﻳﻦ ﺍﻟﻔﺮﺩ ﺍﳌﺒﺪﻉ‪،‬ﺍﻟـﺬﻱ ﻳﺘﻤﺘـﻊ ﺑﺎﳌﻮﺍﻫـﺐ‬
‫ﻭﺍﳌﻠﻜﺎﺕ ﺍﻟﱵ ﺑﺎﺗﺖ ﺿﺮﻭﺭﺓ ﻣﻠﺤﺔ ﻟﺘﻘﺪﻡ ﺍ‪‬ﺘﻤﻌﺎﺕ ﰲ ﺍﻟﻮﻗﺖ ﺍﳊﺎﺿﺮ‪،‬ﻭﺫﻟﻚ ﺑﺘﻨﻤﻴﺔ ﻗﺪﺭﺍﺕ‬
‫ﺍﻟﻨﺶﺀ ﻋﻠﻰ ﺍﻟﺘﻔﻜﲑ ﺍﻻﺑﺘﻜﺎﺭﻱ‪،‬ﻭﻭﺿﻊ ﺍﳊﻠﻮﻝ ﻟﻠﻤﺸﻜﻼﺕ ﺍﳌﺨﺘﻠﻔﺔ‪،‬ﻭﺗﻨﻤﻴﺔ ﻗﺪﺭﺍ‪‬ﻢ ﻋﻠـﻰ‬
‫ﺍﻟﺘﺮﻛﻴﺰ ﻭﺍﻟﺘﺨﻴﻞ ﻭﺍﻟﺘﻌﺒﲑ‪،‬ﻭﺍﺳﺘﺜﺎﺭﺓ ﺍﻟﺬﻫﻦ ﺑﺎﻷﺳﺌﻠﺔ ﻭﺍﳌﻨﺎﻗﺸﺎﺕ‪،‬ﻭﺗﻮﺟﻴﻪ ﺍﻷﻃﻔﺎﻝ ﺇﱃ ﺍﻷﻣﻮﺭ‬
‫ﺍﻟﱵ ﻗﺪ ﺗﻜﻮﻥ ﺃﻛﱪ ﻣﻦ ﺳﻨﻬﻢ‪،‬ﻭﺭﻓ ِﻊ ﳘﺘﻬﻢ‪،‬ﻭﺗﻨﻈﻴﻢ ﺗﻔﻜﲑﻫﻢ‪.‬ﺳﺎﺩﺳﹰﺎ‪:‬ﺗﻜﻮﻳﻦ ﺍﻟﻔﺮﺩ ﺍﻟﺼﺤﻴﺢ‬
‫ﺟﺴﻤﻴ‪‬ﺎ ﻭﺑﺪﻧﻴ‪‬ﺎ‪،‬ﺍﻟﺬﻱ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻘﻴـﺎﻡ ﺑـﺪﻭﺭﻩ ﻭﻭﺍﺟﺒـﻪ ﰲ ﻋﻤـﺎﺭﺓ ﺍﻷﺭﺽ ﻭﺍﺳـﺘﺜﻤﺎﺭ‬
‫ﻼ‬
‫ﺧﲑﺍ‪‬ﺎ‪،‬ﻭﺍﻟﻘﻴﺎﻡ ﺑﺄﻋﺒﺎﺀ ﺍﻻﺳﺘﺨﻼﻑ ﰲ ﺍﻷﺭﺽ ﻭﻣﻬﺎﻣﻪ‪،‬ﺍﻟﱵ ﺟﻌﻠﻪ ﺍﷲ ﺧﻠﻴﻔﺘـﻪ ﻓﻴﻬـﺎ؛ﻋﻤ ﹰ‬
‫ﻒ‪ ،‬ﻭﻓِﻲ ﻛﹸـ ﱟﻞ‬
‫ﻀﻌِﻴ ِ‬
‫ﷲ ﻣِـ ‪‬ﻦ ﺍﹾﻟﻤ‪‬ـ ‪‬ﺆ ِﻣ ِﻦ ﺍﻟـ ‪‬‬
‫ﺐ ﺇِﻟﹶـﻰ ﺍ ِ‬
‫ﻱ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ‪‬ﻭﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺑﻘﻮﻟﻪ ‪»:‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ ِﻮ ‪‬‬
‫ﻼ ‪‬ﺗ ﹸﻘ ﹾﻞ‪:‬ﹶﻟ ‪‬ﻮ ﹶﺃﻧ‪‬ﻲ‬
‫ﻚ ‪‬ﺷ ‪‬ﻲ ٌﺀ ﹶﻓ ﹶ‬
‫ﺠ ‪‬ﺰ‪،‬ﹶﻓِﺈ ﹾﻥ ﹶﺃﺻ‪‬ﺎ‪‬ﺑ ‪‬‬ ‫ﺹ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ‪‬ﺗ‪‬ﻨ‪‬ﺘ ِﻔ ‪‬ﻊ ِﺑ ِﻪ‪،‬ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ِﻌ ‪‬ﻦ ﺑِﺎﻟﱠﻠ ِﻪ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﻌ ِ‬‫ﺨ‪‬ﻴ ‪‬ﺮ‪،‬ﻓﹶﺎ ‪‬ﺣ ِﺮ ‪‬‬
‫ﺍﹾﻟ ‪‬‬
‫ﺸ‪‬ﻴﻄﹶﺎ ِﻥ«‪١٣‬؛ﻭﳍﺬﺍ‬ ‫ﷲ ‪‬ﻭﻣ‪‬ﺎ ﺷ‪‬ﺎ َﺀ ﹶﻓ ‪‬ﻌ ﹶﻞ‪ ،‬ﹶﻓِﺈ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻮ ‪‬ﺗ ﹾﻔ‪‬ﺘ ‪‬ﺢ ‪‬ﻋ ‪‬ﻤ ﹶﻞ ﺍﻟ ‪‬‬ ‫ﺖ ﹶﻛﺬﹶﺍ ‪‬ﻭ ﹶﻛﺬﹶﺍ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ‪:‬ﹸﻗ ﹾﻞ‪ :‬ﹶﻗ ‪‬ﺪ ‪‬ﺭ ﺍ ِ‬ ‫ﹶﻓ ‪‬ﻌ ﹾﻠ ‪‬‬

‫‪ - ١١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ (٤٨١) -‬ﻭﺻﺤﻴﺢ ﻣـﺴﻠﻢ‪ -‬ﺍﳌﻜـﱰ ‪ (٦٧٥٠) -‬ﻭﺻـﺤﻴﺢ ﺍﺑـﻦ ﺣﺒـﺎﻥ ‪/ ١) -‬‬
‫‪(٢٣١)(٤٦٧‬‬
‫‪ - ١٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٦٧٥١) -‬‬
‫‪ - ١٣‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ ( ٦٩٤٥) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪(٥٧٢٢)(٢٩ / ١٣) -‬‬
‫‪١٥‬‬
‫ﺷﺠﻊ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺃﻣﻮﺭ ﺗﻘﻮﻱ ﺍﳉﺴﻢ‪:‬ﻛﺎﻟﺮﻣﻲ‪،‬ﻭﺍﻟﻔﺮﻭﺳﻴﺔ‪،‬ﻭﺍﻟـﺴﺒﺎﺣﺔ‪،‬ﻭﻛﺎﻥ ﺍﻟـﺼﺤﺎﺑﺔ‬
‫ﻳﺘﺒﺎ ‪‬ﺭﻭ‪‬ﻥ ﻭﻳﺘﻤﺮﻧﻮﻥ ﻋﻠﻰ ﺭﻣﻲ ﺍﻟﻨﺒﻞ‪،‬ﻭﺻﺎﺭﻉ ﺍﻟﺮﺳﻮ ﹸﻝ  ﺭﻛﺎﻧﺔ ﺑﻦ ﻋﺒـﺪ ﻳﺰﻳـﺪ ﻓـﺼﺮﻋﻪ‬
‫‪،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﺳﺒﺒ‪‬ﺎ ﰲ ﺇﺳﻼﻣﻪ‪.١٤.‬‬

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‫‪ - ١٤‬ﺍﳌﺮﺍﺟﻊ ﺍﳌﺘﺨﺼﺼﺔ‪:‬‬
‫‪ - ١‬ﺃﺻﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺃﺳﺎﻟﻴﺒﻬﺎ ﰲ ﺍﻟﺒﻴﺖ ﻭﺍﳌﺪﺭﺳﺔ ﻭﺍ‪‬ﺘﻤﻊ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻨﺤﻼﻭﻱ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻟﺜﺎﻟﺜﺔ‪١٤٢٥ ،‬ﻫـ ‪٢٠٠٤ -‬ﻡ‪.‬‬
‫‪ - ٢‬ﺃﻫﺪﺍﻑ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻏﺎﻳﺎ‪‬ﺎ‪ ،‬ﻣﻘﺪﺍﺩ ﻳﺎﳉﻦ‪ ،‬ﺩﺍﺭ ﺍﳍﺪﻯ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪١٤٠٩ ،‬ﻫـ‪.‬‬
‫‪ - ٣‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ‪:‬ﻣﻨﻬﺠ‪‬ﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑ‪‬ﺎ‪ ،‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺍﳊﻠﱯ‪ ،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻟﺒﻨـﺎﻥ‪ ،‬ﺍﻟﻄﺒﻌـﺔ ﺍﻷﻭﱃ‬
‫‪١٤٢٢‬ﻫـ ‪٢٠٠١ -‬ﻡ‪.‬‬
‫‪ - ٤‬ﺗﺮﺑﻴﺔ ﺍﻟﻄﻔﻞ ﰲ ﺍﻹﺳﻼﻡ‪:‬ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﻟﺘﻄﺒﻴﻖ‪ ،‬ﺩ‪ /‬ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺍﻟﻌﺠﻤﻲ‪ ،‬ﻭﺁﺧﺮﻭﻥ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﺮﺷﺪ‪ ،‬ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٤٢٥ ،‬ﻫـ‪٢٠٠٤ -‬ﻡ‪.‬‬
‫‪ - ٥‬ﺍﻟﺘﺮﺑﻴﺔ ﻗﺪﳝﻬﺎ ﻭﺣﺪﻳﺜﻬﺎ‪ ،‬ﻓﺎﺧﺮ ﻋﺎﻗﻞ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪١٩٨١‬ﻡ‪.‬‬
‫‪ - ٦‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺳﻠﺴﻠﺔ ﺍﻟﻜﺘـﺎﺏ ﺍﻟﺘﺮﺑـﻮﻱ ﺍﻹﺳـﻼﻣﻲ‪،‬‬
‫ﺇﺷﺮﺍﻑ‪:‬ﺩ‪ /‬ﳏﻤﺪ ﻣﻨﲑ ﺳﻌﺪ ﺍﻟﺪﻳﻦ‪ ،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﺔ‪ ،‬ﺻﻴﺪﺍ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤١٧‬ﻫـ ‪١٩٩٧ -‬ﻡ‪.‬‬
‫‪ - ٧‬ﺍﻟﻌﺒﺎﺩﺓ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺑﲑﻭﺕ‪١٣٩٣ ،‬ﻫـ‪١٩٧٣-‬ﻡ‪.‬‬
‫‪ - ٨‬ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻻﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﳌﺪﱐ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﺟﺪﺓ‪١٣٩٨) ،‬ﻫـ‪١٩٧٨-‬ﻡ(‪.‬‬
‫‪ - ٩‬ﻣﻘﺪﻣﺔ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺩ‪ /‬ﺻﺎﱀ ﺑﻦ ﻋﻠﻲ ﺃﺑﻮ ﻋﺮﺍﺩ‪ ،‬ﺍﻟﺪﺍﺭ ﺍﻟﺼﻮﻟﺘﻴﺔ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٤٢٤ ،‬ﻫـ‬
‫‪٢٠٠٣ -‬ﻡ‪.‬‬
‫‪ - ١٠‬ﻣﻨﻬﺎﺝ ﺍﻟﻄﻔﻞ ﺍﳌﺴﻠﻢ ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺃﲪﺪ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﻨﺮﺟﺲ ﺍﻟﺘﺠﺎﺭﻳﺔ‪ ،‬ﺍﻟﺮﻳﺎﺽ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴـﺔ‪،‬‬
‫)‪١٤٢٢‬ﻫـ‪٢٠٠١-‬ﻡ(‪ ،‬ﺹ )‪-٢٤‬‬
‫‪١٦‬‬
 ‫‪@ @sÛbrÛa@szj½a‬‬
‫‪@ @@òîßý⁄a@òîiÛa@paŒîß‬‬

‫ﻳﻌﻴﺶ ﺍﳌﺴﻠﻢ ﰲ ﻇﻞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺣﻴﺎﺓ ﻣﻠﺆﻫﺎ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻻﻃﻤﺌﻨﺎﻥ‪،‬ﻓﻬﻮ ﻳﺸﻌﺮ ﺑﺎﻟﺮﺍﺣـﺔ‬
‫ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪،‬ﻭﺃﻥ ﻣﺎ ﺃﺻﺎﺑﻪ ﱂ ﻳﻜﻦ ﻟﻴﺨﻄﺌﻪ ﻭﺃﻥ ﻣﺎ ﺃﺧﻄﺄﻩ ﱂ ﻳﻜﻦ ﻟﻴﺼﻴﺒﻪ‪،‬ﻭﺃﻥ ﻛﻞ‬
‫ﺷﻲﺀ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﳛﺼﻞ ﺑﻘﺪﺭ ﺍﷲ ﻋﺰ ﻭﺟﻞ ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﻏﲑ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻬﻮ ﻳﺸﻌﺮ ﺑﺎﻹﺣﺒﺎﻁ ﻭﺍﻟﻘﻠﻖ ﻭﺍﻟﺘﻮﺗﺮ‬
‫ﻭﺍﻻﺿﻄﺮﺍﺏ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﻔﺮﺍﻍ ﺍﻟﺮﻭﺣﻲ ﻭﺍﻻﻛﺘﺌﺎﺏ ﻓﺘﻜﺜﺮ ﺣـﺎﻻﺕ ﺍﻻﻧﺘﺤـﺎﺭ ﻭﺍﳍـﺮﻭﺏ‬
‫ﻭﺍﻟﻔﺴﺎﺩ ﺍﳋﻠﻘﻲ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ‪.‬‬
‫ﻣﻦ ﻫﻨﺎ ﺗﺘﺠﻠﻰ ﺃﳘﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻗﻴﻤﺘﻬﺎ ﻭﻳﻈﻬﺮ ﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ‪:‬‬
‫‪ .١‬ﺇ‪‬ﺎ ﺗﻨﻈﻢ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﻣﻊ ﺭﺑﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪،‬ﻓﺎﷲ ﻋﺰ ﻭﺟﻞ ﻫـﻮ ﺍﳋـﺎﻟﻖ ﺍﻟـﺮﺍﺯﻕ‬
‫ﺍﳌﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ‪،‬ﻭﺍﻹﻧﺴﺎﻥ ﳐﻠﻮﻕ ﻭﻇﻴﻔﺘﻪ ﻋﺒﺎﺩﺓ ﺭﺑﻪ ﻭﺍﻟﺘﻮﺟﻪ ﺇﻟﻴﻪ ﺩﺍﺋﻤﺎ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪}:‬ﺍﻗﹾـ ‪‬ﺮﹾﺃ‬
‫ﻚ ﺍﹾﻟﹶﺄ ﹾﻛ ‪‬ﺮ ‪‬ﻡ )‪ (٣‬ﺍﱠﻟﺬِﻱ ‪‬ﻋﱠﻠ ‪‬ﻢ‬
‫ﻚ ﺍﱠﻟﺬِﻱ ‪‬ﺧﹶﻠ ‪‬ﻖ )‪ (١‬ﺧﹶﻠ ‪‬ﻖ ﺍﹾﻟِﺈ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ِﻣ ‪‬ﻦ ‪‬ﻋﹶﻠ ٍﻖ )‪ (٢‬ﺍ ﹾﻗ ‪‬ﺮﹾﺃ ‪‬ﻭ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺑِﺎ ‪‬ﺳ ِﻢ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺑِﺎﹾﻟ ﹶﻘﹶﻠ ِﻢ )‪ (٤‬ﻋﱠﻠ ‪‬ﻢ ﺍﹾﻟِﺈ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ )‪] { (٥‬ﺍﻟﻌﻠﻖ‪.[٥ - ١:‬‬
‫‪ .٢‬ﺇ‪‬ﺎ ﲢﻘﻖ ﺍﻟﺴﻌﺎﺩﺓ ﻟﻺﻧﺴﺎﻥ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪،‬ﻓﺎﳌﺴﻠﻢ ﻳﻌﺮﻑ ﻗﻴﻤﺔ ﺍﻟﺪﻧﻴﺎ‪،‬ﻓﻌﺎﳌـﻪ‬
‫ﺃﻭﺳﻊ ﻣﻦ ﻋﺎﱂ ﺍﳊﻴﺎﺓ ﺍﳌﺎﺩﻳﺔ ﺍﻷﺭﺿﻴﺔ ﻭﺣﺪﻫﺎ‪،‬ﻓﺎﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻘﻮﻡ ﻋﻠﻰ ﺃﺳـﺎﺱ ﺍﻟﻮﺍﻗـﻊ‬
‫ﺍﳌﺎﺩﻱ ﻭﺍﻟﺮﻭﺣﻲ ﻟﻺﻧﺴﺎﻥ ﺩﻭﻥ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺟﺎﻧﺐ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻓﻘﻂ‪،١٥‬ﻭﺍﳌﺴﻠﻢ ﻳﻌﻠـﻢ ﺃﻥ‬
‫ﺍﻟﺪﻧﻴﺎ ﻣﺰﺭﻋﺔ ﺍﻵﺧﺮﺓ ﻭﺃﻥ ﻣﺎ ﻋﻤﻠﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺳﻮﻑ ﳚﺪﻩ ﻭﳛﺎﺳﺐ ﻋﻠﻴﻪ ﰲ ﺍﻵﺧـﺮﺓ ﻗـﺎﻝ‬
‫ﺴ ‪‬ﻦ‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭﹶﺃ ‪‬ﺣﺴِﻦ ﹶﻛﻤ‪‬ﺎ ﹶﺃﺣ‪‬ـ ‪‬‬
‫ﺲ ‪‬ﻧﺼِﻴ‪‬ﺒ ‪‬‬ ‫ﺗﻌﺎﱃ‪}:‬ﻭ‪‬ﺍ‪‬ﺑ‪‬ﺘ ِﻎ ﻓِﻴﻤ‪‬ﺎ ﺁ‪‬ﺗﺎ ‪‬ﻙ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﻟﺪ‪‬ﺍ ‪‬ﺭ ﺍﻟﹾﺂ ِﺧ ‪‬ﺮ ﹶﺓ ‪‬ﻭﻟﹶﺎ ﺗ‪‬ﻨ ‪‬‬
‫ﺴﺪِﻳ ‪‬ﻦ{ )‪ (٧٧‬ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ‪.‬‬ ‫ﺐ ﺍﹾﻟ ‪‬ﻤ ﹾﻔ ِ‬
‫ﺤ ‪‬‬‫ﺽ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ِ‬
‫ﻚ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ‪‬ﺒ ِﻎ ﺍﹾﻟ ﹶﻔﺴ‪‬ﺎ ‪‬ﺩ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬‫ﺍﻟﱠﻠ ‪‬ﻪ ِﺇﹶﻟ‪‬ﻴ ‪‬‬

‫‪ - ١٥‬ﳏﻤﺪ ﻣﻨﲑ ﻣﺮﺳﻲ‪،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ ﺹ ‪. ٥٤‬‬

‫‪١٧‬‬
‫‪ .٣‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻨﻈﻢ ﺣﻴﺎﺓ ﺍﳌﺴﻠﻢ ﻣﻊ ﳎﺘﻤﻌﻪ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﻓﻴﻪ‪،‬ﻭﺗﻌﻤﻞ ﻋﻠـﻰ ﺗﻘﻮﻳـﺔ‬
‫ﺍﻟﺮﻭﺍﺑﻂ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﺩﻋﻢ ﻗﻀﺎﻳﺎﻫﻢ ﻭﺍﻟﺘﻀﺎﻣﻦ ﻣﻌﻬﻢ ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ}:‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ِﺇﺧ‪‬ـ ‪‬ﻮ ﹲﺓ‬
‫ﺻِﻠﺤ‪‬ﻮﺍ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺃﹶ ‪‬ﺧ ‪‬ﻮ‪‬ﻳ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍ‪‬ﺗﻘﹸﻮﺍ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ‪‬ﻌﱠﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ‪‬ﺣﻤ‪‬ﻮ ﹶﻥ{ )‪ (١٠‬ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ‬ ‫ﹶﻓﹶﺄ ‪‬‬
‫ﷲ  ‪‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﻣﹶﺜ ﹸﻞ‬ ‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ﺐ ‪‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺨ ﹸﻄ ‪‬‬
‫ﺸ ٍﲑ ‪‬ﻳ ‪‬‬
‫ﺖ ﺍﻟ‪‬ﻨ ‪‬ﻌ ‪‬ﻤﺎ ﹶﻥ ‪‬ﺑ ‪‬ﻦ ‪‬ﺑ ِ‬
‫ﻭﻋﻦ ﻋ‪‬ﺎ ِﻣ ‪‬ﺮ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺴ ِﺪ‪ِ،‬ﺇﺫﹶﺍ ﺍ ‪‬ﺷ‪‬ﺘﻜﹶﻰ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﺷ ‪‬ﻲ ٌﺀ‪،‬ﺗﺪ‪‬ﺍﻋ‪‬ﻰ ﻟﹶـ ‪‬ﻪ‬
‫ﺠ‪‬‬‫ﲔ ﻓِﻲ ‪‬ﺗﻮ‪‬ﺍ ‪‬ﺩ ِﻫ ‪‬ﻢ‪ ،‬ﻭ‪‬ﺗﺮ‪‬ﺍ ‪‬ﺣ ِﻤ ِﻬ ‪‬ﻢ‪ ،‬ﻭ‪‬ﺗﻌ‪‬ﺎ ﹸﻃ ِﻔ ِﻬ ‪‬ﻢ ‪‬ﻣﹶﺜ ﹸﻞ ﺍﹾﻟ ‪‬‬‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺤﻤ‪‬ﻰ‪.١٦‬‬ ‫ﺴ ‪‬ﻬ ِﺮ ﻭ‪‬ﺍﹾﻟ ‪‬‬‫ﺴ ِﺪ ﺑِﺎﻟ ‪‬‬
‫ﺠ‪‬‬ ‫ﺳ‪‬ﺎِﺋ ‪‬ﺮ ﺍﹾﻟ ‪‬‬
‫‪ .٤‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪‬ﺘﻢ ﺑﻜﻞ ﻣﻘﻮﻣﺎﺕ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺴﻤﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻮﺟﺪﺍﻧﻴـﺔ‬
‫ﻭﺗﺴﻌﻰ ﺇﱃ ﲢﻘﻴﻖ ﺍﻟﺘﻮﺍﺯﻥ ﺍﻟﺘﺎﻡ ﺑﲔ ﻛﻞ ﻫﺬﻩ ﺍﳌﻘﻮﻣﺎﺕ‪.‬‬
‫ﻓﺎﻹﺳﻼﻡ ﻳﺮﻓﺾ ﺍﻟﺮﻫﺒﻨﺔ ﻭﺍﻻﻧﻘﻄﺎﻉ ﻟﻠﻌﺒﺎﺩﺓ‪،‬ﻛﻤﺎ ﺃﻧﻪ ﻳﺮﻓﺾ ﲢﻮﻝ ﺍﻟﺒﺸﺮ ﺇﱃ ﻋﺠﻮﻝ ﺁﺩﻣﻴـﺔ‬
‫ﻣﻔﺘﻮﻟﺔ ﺍﻟﻌﻀﻼﺕ ﺧﺎﻭﻳﺔ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺮﻭﺡ‪،‬ﻭﺃﻣﺮ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺬﻳﻦ ﺣﺎﻭﻟﻮﺍ ﳐﺎﻟﻔـﺔ ﺍﻟﻔﻄـﺮﺓ ﺃﻥ‬
‫ﺝ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻲ‬
‫ﺏ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪‬ﺳﹶﺄﻟﹸﻮﺍ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍ ‪‬‬
‫ﺻﺤ‪‬ﺎ ِ‬
‫ﻚ‪،‬ﹶﺃ ﱠﻥ ‪‬ﻧ ﹶﻔﺮ‪‬ﺍ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬‬
‫ﺲ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟ ٍ‬
‫ﻳﻌﻮﺩﻭﺍ ﺇﱃ ﺻﻮﺍ‪‬ﻢ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃ‪‬ﻧ ِ‬
‫ﺤ ‪‬ﻢ‪ ،‬ﻭﻗﹶـﺎ ﹶﻝ‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ‪ :‬ﹶﻻ ﺁﻛﹸـ ﹸﻞ ﺍﻟﱠﻠ ‪‬‬ ‫ﺝ‪ ،‬ﻭﻗﹶـﺎ ﹶﻝ ‪‬ﺑﻌ‪‬ـ ‪‬‬ ‫ﻀ ‪‬ﻬ ‪‬ﻢ‪ :‬ﹶﻻ ﹶﺃ‪‬ﺗ ‪‬ﺰ ‪‬ﻭ ‪‬‬ ‫ﺴ ‪‬ﺮ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤِﻠ ِﻪ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺤ ِﻤ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭﹶﺃﹾﺛﻨ‪‬ﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪:‬ﻣ‪‬ﺎ ﺑ‪‬ـﺎ ﹸﻝ ﹶﺃﻗﹾـﻮ‪‬ﺍ ٍﻡ ﻗﹶـﺎﻟﹸﻮﺍ ﻛﹶـﺬﹶﺍ‬ ‫ﺵ‪ ،‬ﹶﻓ ‪‬‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ‪ :‬ﹶﻻ ﹶﺃﻧ‪‬ﺎ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ ِﻓﺮ‪‬ﺍ ٍ‬ ‫‪‬ﺑ ‪‬ﻌ ‪‬‬
‫‪١٧‬‬
‫ﺲ ِﻣﻨ‪‬ﻲ‪.‬‬‫ﺐ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳ‪‬ﻨﺘِﻲ ﹶﻓﹶﻠ‪‬ﻴ ‪‬‬
‫ﺝ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ َﺀ‪ ،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﺭ ِﻏ ‪‬‬ ‫‪‬ﻭ ﹶﻛﺬﹶﺍ‪،‬ﹶﻟ ِﻜﻨ‪‬ﻲ ﹸﺃ ‪‬‬
‫ﺻﻠﱢﻲ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ‪‬ﻡ‪ ،‬ﻭﹶﺃﺻ‪‬ﻮ ‪‬ﻡ ‪‬ﻭﹸﺃ ﹾﻓ ِﻄ ‪‬ﺮ‪ ،‬ﻭﹶﺃ‪‬ﺗ ‪‬ﺰ ‪‬ﻭ ‪‬‬
‫ﻭﺗﺴﺘﻤﺪ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﲰﺎ‪‬ﺎ ﻭﻣﻴﺰﺍ‪‬ﺎ ﻣﻦ ﺍﻹﺳﻼﻡ ﻧﻔﺴﻪ‪،‬ﻓﻬﻲ ﺗﻘـﻮﻡ ﻋﻠﻴـﻪ ﻭﺗـﺴﺘﻨﺪ‬
‫ﺇﻟﻴﻪ‪،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﻲ ﲤﺘﺎﺯ ﺑﺎﻟﺴﻤﺎﺕ ﻭﺍﳌﻴﺰﺍﺕ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫‪ .١‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺮﺑﻴﺔ ﺗﻜﺎﻣﻠﻴﺔ ﺷﺎﻣﻠﺔ ‪:‬‬
‫ﻓﻬﻲ ﻻ ﺗﻘﺘﺼﺮ ﻋﻠﻰ ﺟﺎﻧﺐ ﻭﺍﺣﺪ ﻣﻦ ﺷﺨﺼﻴﺔ ﺍﻹﻧـﺴﺎﻥ‪،‬ﻭﲣﺎﻃﺐ ﺣﻮﺍﺳـﻪ ﲨﻴﻌﺎ‪،‬ﻗـﺎﻝ‬
‫ﻚ ﻛﹶـﺎ ﹶﻥ ‪‬ﻋﻨ‪‬ـ ‪‬ﻪ‬
‫ﺼ ‪‬ﺮ ﻭ‪‬ﺍﹾﻟ ﹸﻔﺆ‪‬ﺍ ‪‬ﺩ ﹸﻛ ﱡﻞ ﺃﹸﻭﻟِﺌ ‪‬‬
‫ﺴ ‪‬ﻤ ‪‬ﻊ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﻚ ِﺑ ِﻪ ِﻋ ﹾﻠ ‪‬ﻢ ِﺇ ﱠﻥ ﺍﻟ ‪‬‬
‫ﺲ ﹶﻟ ‪‬‬
‫ﻒ ﻣ‪‬ﺎ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺗﻌﺎﱃ‪ }:‬ﻭ ﹶﻻ ‪‬ﺗ ﹾﻘ ‪‬‬
‫ﺴﺆ‪‬ﻭ ﹰﻻ{ )‪ (٣٦‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪.‬‬ ‫‪‬ﻣ ‪‬‬

‫‪ - ١٦‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -١٨٥٦٣ (١٨٣٧٣)(٢٧٦ / ٦) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٦٧٥١) -‬‬
‫‪ - ١٧‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٥٠٦٣) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ ( ٣٤٦٩) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪(١٩١ / ١) -‬‬
‫)‪(١٤‬‬
‫‪١٨‬‬
‫ﻓﺎﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺪﻋﻮ ﺇﱃ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﳉﺴﻢ ﻭﻧﻈﺎﻓﺘﻪ ﻭﺍﻟﻌﻨﺎﻳﺔ ﺑﻪ‪،‬ﻭﺗﺄﻣﺮ ﺍﻟﻌﻘﻞ ﺑـﺎﻟﻨﻈﺮ ﰲ‬
‫ﻣﻠﻜﻮﺕ ﺍﷲ ﺍﻟﻮﺍﺳﻊ‪،‬ﻟﻠﺘﻔﻜﺮ ﻭﺍﻟﺘﺪﺑﺮ ﻭﺍﻟﻨﻈﺮ ﻷﻥ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻌﻘﻞ ﻳﺆﺩﻱ ﺇﱃ ﺗﻨﻤﻴﺘﻪ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﺏ{‬
‫ﺕ ﻟﱢـﹸﺄ ‪‬ﻭﻟِﻲ ﺍﻷﹾﻟﺒ‪‬ـﺎ ِ‬
‫ﻑ ﺍﻟﱠﻠ‪‬ﻴ ِﻞ ﻭ‪‬ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ِﺭ ﻵﻳ‪‬ـﺎ ٍ‬
‫ﻼ ِ‬
‫ﺽ ﻭ‪‬ﺍ ‪‬ﺧِﺘ ﹶ‬
‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫‪ِ}:‬ﺇ ﱠﻥ ﻓِﻲ ‪‬ﺧ ﹾﻠ ِﻖ ﺍﻟ ‪‬‬
‫)‪ (١٩٠‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪.‬‬
‫ﻭ‪‬ﺘﻢ ﺑﺎﻟﺮﻭﺡ ﻭﺍﻟﻨﻔﺲ ﻓﻮﺟﻬﺘﻬﺎ ﻟﻠﻌﺒﺎﺩﺓ ﺍﻟﱵ ‪‬ﺬﺏ ﺍﻟﻨﻔﺲ ﻭﺗﺴﻤﻮ ﺑﺎﻟﺮﻭﺡ ﻗـﺎﻝ ﺗﻌـﺎﱃ‪}:‬‬
‫ﺏ‬
‫ﺲ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺳﻮ‪‬ﺍﻫ‪‬ﺎ )‪ (٧‬ﹶﻓﹶﺄﹾﻟ ‪‬ﻬ ‪‬ﻤﻬ‪‬ﺎ ﹸﻓﺠ‪‬ﻮ ‪‬ﺭﻫ‪‬ﺎ ‪‬ﻭ‪‬ﺗ ﹾﻘﻮ‪‬ﺍﻫ‪‬ﺎ )‪ (٨‬ﹶﻗ ‪‬ﺪ ﹶﺃ ﹾﻓﹶﻠ ‪‬ﺢ ‪‬ﻣ ‪‬ﻦ ‪‬ﺯﻛﱠﺎﻫ‪‬ﺎ )‪ (٩‬ﻭﹶﻗ ‪‬ﺪ ﺧ‪‬ﺎ ‪‬‬
‫‪‬ﻭ‪‬ﻧ ﹾﻔ ٍ‬
‫‪‬ﻣ ‪‬ﻦ ‪‬ﺩﺳ‪‬ﺎﻫ‪‬ﺎ )‪] { (١٠‬ﺍﻟﺸﻤﺲ‪[١٠ - ٧:‬‬
‫‪.٢‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻓﻬﻲ ﺗﺪﻋﻮ ﺍﻹﻧﺴﺎﻥ ﺃﻭﻝ ﻣﺎ ﺗﺪﻋﻮﻩ ﺇﱃ ﺍﻟﻴﻘﲔ ﺑﻮﺟﻮﺩ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻗﺪﺭﺗﻪ ‪،‬ﻗـﺎﻝ ﺗﻌـﺎﱃ‬
‫ﺖ ‪‬ﻋﹶﻠﻴ‪ِ ‬ﻬ ‪‬ﻢ ﺁﻳ‪‬ﺎ‪‬ﺗ ‪‬ﻪ ﺯ‪‬ﺍ ‪‬ﺩ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ ِﺇﳝ‪‬ﺎﻧ‪‬ـﺎ‬
‫ﺖ ﹸﻗﻠﹸﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭِﺇﺫﹶﺍ ‪‬ﺗِﻠ‪‬ﻴ ‪‬‬
‫‪ِ}:‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ِﺇﺫﹶﺍ ﹸﺫ ِﻛ ‪‬ﺮ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻭ ِﺟﹶﻠ ‪‬‬
‫‪‬ﻭ ‪‬ﻋﻠﹶﻰ ‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ‪‬ﻮ ﱠﻛﻠﹸﻮ ﹶﻥ{ )‪ (٢‬ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ‪.‬‬
‫ﻭﻻ ﻳﻨﺤﺼﺮ ﳘﻬﺎ ﰲ ﺗﻨﻤﻴﺔ ﺍﻹﳝﺎﻥ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻐﻴﺒﻴﺎﺕ ﻭﺍﻟﻈـﻮﺍﻫﺮ ﺍﻟﺮﻭﺣﻴـﺔ ﻭﺍﻟﻌﺒـﺎﺩﺍﺕ‬
‫ﻓﻘﻂ‪،‬ﺑﻞ ﺗﺪﻋﻮ ﺇﱃ ﺍﻟﻨﻈﺮ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻭﻣﻄﺎﻟﻌﺔ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﻇﻮﺍﻫﺮ ﻛﻮﻧﻴﺔ ﻭﻋﻠـﻮﻡ ﳐﺘﻠﻔـﺔ‬
‫‪،‬ﻳﻘﻮﻝ ﺍﻟﻔﺮﺣﺎﻥ‪:‬ﺇﻥ ﻛﺘﺎﺏ ﺍﻟﻄﺒﻴﻌﺔ ﺍﳌﻔﺘﻮﺡ ﻭﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻜﻮﻧﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﺍﳌﺨﺘﻠﻔﺔ ﻭﺍﳌﻤﺎﺭﺳـﺔ‬
‫‪١٨‬‬
‫ﺍﻟﻌﻤﻠﻴﺔ ﰲ ﺍﳊﻴﺎﺓ ﻛﻠﻬﺎ ﺗﻌﺰﺯ ﻫﺬﺍ ﺍﻹﳝﺎﻥ ﻭﺗﺮﺗﺒﻂ ﺑﻪ ﺃﳝﺎ ﺍﺭﺗﺒﺎﻁ ‪.‬‬
‫‪ .٣‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺮﺑﻴﺔ ﻋﻤﻠﻴﺔ ‪:‬‬
‫ﺗﺆﻛﺪ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﺍﳉﺎﻧﺐ ﺍﻟﻌﻤﻠﻲ ﰲ ﺣﻴﺎﺓ ﺍﻟﻔﺮﺩ ﻭﺍ‪‬ﺘﻤﻊ‪،‬ﻭﻻ ﺗﻜﺘﻔﻲ ﺑﺎﻟﻨﻈﺮﻳﺎﺕ‬
‫ﻓﻘﻂ‪،‬ﺑﻞ ﻻﺑﺪ ﻣﻦ ﺍﻟﺘﻮﺍﺯﻥ ﺑﲔ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ ﻗﺎﻝ ﺗﻌﺎﱃ ‪ }:‬ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻭ ‪‬ﻋ ِﻤﻠﹸﻮﺍ‬
‫ﺤِﺘﻬ‪‬ﺎ ﺍﹾﻟﹶﺄ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺭ ﺧ‪‬ﺎِﻟﺪِﻳ ‪‬ﻦ ﻓِﻴﻬ‪‬ـﺎ ِﻧﻌ‪‬ـ ‪‬ﻢ ﹶﺃﺟ‪‬ـ ‪‬ﺮ‬
‫ﺠﺮِﻱ ﻣِﻦ ‪‬ﺗ ‪‬‬
‫ﺠ‪‬ﻨ ِﺔ ﹸﻏ ‪‬ﺮﻓﹰﺎ ‪‬ﺗ ‪‬‬
‫ﺕ ﹶﻟ‪‬ﻨ‪‬ﺒ ‪‬ﻮﹶﺋ‪‬ﻨﻬ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ِ‬
‫ﲔ{ )‪ (٥٨‬ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ‪.‬‬ ‫ﺍﹾﻟﻌ‪‬ﺎ ِﻣِﻠ ‪‬‬

‫‪ - ١٨‬ﺍﺳﺤﻖ ﺃﲪﺪ ﻓﺮﺣﺎﻥ‪،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪،‬ﺹ )‪(٥١‬‬

‫‪١٩‬‬
‫ﻭﻗﺪ ﺣﺚ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻭﺷﺠﻊ ﻋﻠﻴﻪ ﻭﺑﲔ ﺃﻥ ﺍﻹﳝﺎﻥ ﻣﺮﺗﺒﻂ ﺍﺭﺗﺒﺎﻃﺎ ﻭﺛﻴﻘﺎ ﺑﺎﻟﻌﻤـﻞ‬
‫ﺲ ِﻟ ﹾﻠِﺈ‪‬ﻧﺴ‪‬ﺎ ِﻥ ِﺇﻟﱠﺎ ﻣ‪‬ﺎ ‪‬ﺳﻌ‪‬ﻰ )‪ (٣٩‬ﻭﹶﺃ ﱠﻥ‬
‫‪،‬ﻭﺑﲔ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﳚﺰﻯ ﲟﺎ ﻋﻤﻞ ﻗﺎﻝ ﺗﻌﺎﱃ ‪ }:‬ﻭﹶﺃ ﹾﻥ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺠﺰ‪‬ﺍ َﺀ ﺍﹾﻟﹶﺄ ‪‬ﻭﻓﹶﻰ )‪] { (٤١‬ﺍﻟﻨﺠﻢ‪. [٤١ - ٣٩:‬‬ ‫ﺠﺰ‪‬ﺍ ‪‬ﻩ ﺍﹾﻟ ‪‬‬
‫ﻑ ‪‬ﻳﺮ‪‬ﻯ )‪ (٤٠‬ﹸﺛ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫‪‬ﺳ ‪‬ﻌ‪‬ﻴ ‪‬ﻪ ‪‬ﺳ ‪‬ﻮ ‪‬‬
‫ﺽ‬
‫ﺨِﻠ ﹶﻔ‪‬ﻨﻬ‪‬ﻢ ﻓِﻲ ﺍﻟﹾـﹶﺄ ‪‬ﺭ ِ‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﺕ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪ }:‬ﻭ ‪‬ﻋﺪ‪ ‬ﺍﻟﱠﻠ ‪‬ﻪ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﻣِﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﻋ ِﻤﻠﹸﻮﺍ ﺍﻟﺼ‪‬ﺎﻟِﺤ‪‬ﺎ ِ‬
‫ﻒ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻣِﻦ ﹶﻗ‪‬ﺒِﻠﻬِ ‪‬ﻢ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬ﻤ ﱢﻜ‪‬ﻨ ‪‬ﻦ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺩِﻳ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺍﱠﻟﺬِﻱ ﺍ ‪‬ﺭ‪‬ﺗﻀ‪‬ﻰ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﹶﻟ‪‬ﻴ‪‬ﺒ ‪‬ﺪﹶﻟ‪‬ﻨﻬ‪‬ﻢ ﻣ‪‬ﻦ ‪‬ﺑﻌ‪‬ـ ِﺪ‬
‫ﺨﹶﻠ ‪‬‬ ‫ﹶﻛﻤ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟﻔﹶﺎﺳِـﻘﹸﻮ ﹶﻥ{‬ ‫ﻚ ﹶﻓﹸﺄ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫ﺸ ِﺮﻛﹸﻮ ﹶﻥ ﺑِﻲ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ‪‬ﻭﻣ‪‬ﻦ ﹶﻛ ﹶﻔ ‪‬ﺮ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺫﹶِﻟ ‪‬‬ ‫‪‬ﺧ ‪‬ﻮِﻓ ِﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻣﻨ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ‪‬ﻧﻨِﻲ ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫)‪ (٥٥‬ﺳﻮﺭﺓ ﺍﻟﻨــﻮﺭ‪.‬‬
‫ﻭﻗﺪ ﺣﺚ ﺭﺳﻮﻝ ﺍﷲ
ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻭﺃﺛﲎ ﻋﻠﻰ ﺍﻟﻌﻤﺎﻝ ﻭ‪‬ﻰ ﻋﻦ ﺍﻟﻜﺴﻞ ﻭﺣﺬﺭ ﻣﻨﻪ ﻭﺣﺮ‪‬ﻡ‬
‫ﺍﻟﺘﺴﻮﻝ ‪.‬‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪ - -‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ -  -‬ﻗﹶﺎ ﹶﻝ » ‪‬ﻭﺍﻟﺬﻱ ‪‬ﻧﻔﹾـﺴِﻰ ِﺑﻴ‪‬ـ ِﺪ ِﻩ َﻷ ﹾﻥ ‪‬ﻳ ﹾﺄﺧ‪‬ـ ﹶﺬ‬
‫ﺴﹶﺄﹶﻟ ‪‬ﻪ‪،‬ﹶﺃ ‪‬ﻋﻄﹶﺎ ‪‬ﻩ ﹶﺃ ‪‬ﻭ ‪‬ﻣ‪‬ﻨ ‪‬ﻌ ‪‬ﻪ «‪. ١٩‬‬
‫ﻼ‪،‬ﹶﻓ‪‬ﻴ ‪‬‬
‫ﺐ ‪‬ﻋﻠﹶﻰ ﹶﻇ ‪‬ﻬ ِﺮ ِﻩ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﹶﻟ ‪‬ﻪ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﺄِﺗ ‪‬ﻰ ‪‬ﺭ ‪‬ﺟ ﹰ‬
‫ﺤ‪‬ﺘ ِﻄ ‪‬‬
‫ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ‪‬ﺣ‪‬ﺒﹶﻠﻪ‪ ‬ﹶﻓ‪‬ﻴ ‪‬‬
‫ﺐ ؟ ﻗﹶﺎ ﹶﻝ‪":‬‬‫ﺐ ﹶﺃ ﹾﻃ‪‬ﻴ ‪‬‬
‫ﺴ ِ‬‫ﻱ ﺍﹾﻟ ﹶﻜ ‪‬‬ ‫ﷲ ﹶﺃ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ‪‬ﻳ ﹶﺔ ‪‬ﺑ ِﻦ ﺭ‪‬ﺍِﻓ ِﻊ ‪‬ﺑ ِﻦ ‪‬ﺧﺪِﻳ ٍﺞ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗِﻴ ﹶﻞ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫‪٢٠‬‬
‫ﺐ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ِﻞ ِﺑ‪‬ﻴ ِﺪ ِﻩ‪ ،‬ﻭ ﹸﻛ ﱡﻞ ‪‬ﺑ‪‬ﻴ ٍﻊ ‪‬ﻣ‪‬ﺒﺮ‪‬ﻭ ٍﺭ "‬
‫ﺴ ‪‬‬ ‫ﹶﻛ ‪‬‬
‫ﻚ‬
‫ﻚ ﻓِﻲ ‪‬ﺑ‪‬ﻴﺘِـ ‪‬‬ ‫ﺴﹶﺄﹸﻟ ‪‬ﻪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﹶﻟ ‪‬‬
‫ﻼ ِﻣ ‪‬ﻦ ﺍ َﻷ‪‬ﻧﺼ‪‬ﺎ ِﺭ ﺟ‪‬ﺎ َﺀ ِﺇﻟﹶﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪‬ﻳ ‪‬‬ ‫ﻚ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺭ ‪‬ﺟ ﹰ‬ ‫ﺲ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟ ٍ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ِ‬
‫ﺏ ﻓِﻴ ِﻪ ﺍﹾﻟﻤ‪‬ﺎ َﺀ‪،‬ﻗﹶـﺎ ﹶﻝ‪:‬ﺍﹾﺋِﺘﻨِـﻲ‬ ‫ﺸ ‪‬ﺮ ‪‬‬
‫ﺡ ‪‬ﻧ ‪‬‬
‫ﻀ ‪‬ﻪ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ‪‬‬
‫ﻂ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺴﹸ‬‫ﻀ ‪‬ﻪ‪ ،‬ﻭ‪‬ﻧ‪‬ﺒ ‪‬‬
‫ﺲ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺲ ‪‬ﻧ ﹾﻠ‪‬ﺒ ‪‬‬ ‫‪‬ﺷ ‪‬ﻲ ٌﺀ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﺑﻠﹶﻰ‪ِ ،‬ﺣ ﹾﻠ ‪‬‬
‫ﺸ‪‬ﺘﺮِﻱ ﻫ‪‬ـ ﹶﺬ‪‬ﻳ ِﻦ ؟ ﹶﻓﻘﹶـﺎ ﹶﻝ‬ ‫ﷲ  ِﺑ‪‬ﻴ ِﺪ ِﻩ‪،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪ :‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬‬ ‫ِﺑ ِﻬﻤ‪‬ﺎ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﹶﺄﺗ‪‬ﺎ ‪‬ﻩ ِﺑ ِﻬﻤ‪‬ﺎ‪،‬ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬ ‪‬ﻫﻤ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﻼﺛﹰﺎ‪،‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬ﺟ ﹲﻞ‪:‬ﹶﺃﻧ‪‬ﺎ ﺁ ‪‬ﺧ ﹸﺬ ‪‬ﻫﻤ‪‬ﺎ‬
‫‪‬ﺭ ‪‬ﺟ ﹲﻞ‪:‬ﹶﺃﻧ‪‬ﺎ ﺁ ‪‬ﺧ ﹸﺬ ‪‬ﻫﻤ‪‬ﺎ ِﺑ ِﺪ ‪‬ﺭ ‪‬ﻫ ٍﻢ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻣ ‪‬ﻦ ‪‬ﻳﺰِﻳ ‪‬ﺪ ‪‬ﻋﻠﹶﻰ ِﺩ ‪‬ﺭ ‪‬ﻫ ٍﻢ ؟ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ‪‬ﻴ ِﻦ ﹶﺃ ‪‬ﻭ ﹶﺛ ﹶ‬
‫ﻱ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪:‬ﺍﺷ‪‬ـ‪‬ﺘ ِﺮ ِﺑﹶﺄﺣ‪‬ـ ِﺪ ِﻫﻤ‪‬ﺎ‬ ‫ﻸ‪‬ﻧﺼ‪‬ﺎ ِﺭ ‪‬‬ ‫ِﺑ ِﺪ ‪‬ﺭ ‪‬ﻫ ‪‬ﻤ‪‬ﻴ ِﻦ‪،‬ﹶﻓﹶﺄ ‪‬ﻋﻄﹶﺎ ‪‬ﻫﻤ‪‬ﺎ ِﺇﻳ‪‬ﺎ ‪‬ﻩ ‪ ،‬ﻭﹶﺃ ‪‬ﺧ ﹶﺬ ﺍﻟ ‪‬ﺪ ‪‬ﺭ ‪‬ﻫ ‪‬ﻤ‪‬ﻴ ِﻦ ﹶﻓﹶﺄ ‪‬ﻋﻄﹶﺎ ‪‬ﻫﻤ‪‬ﺎ ِﻟ َ‬
‫ﺸ ‪‬ﺪ‬‫ﷲ ‪،‬ﻓﹶـ ‪‬‬ ‫ﻚ‪،‬ﻭ‪‬ﺍ ‪‬ﺷ‪‬ﺘ ِﺮ ﺑِﺎﻵ ‪‬ﺧ ِﺮ ﹶﻗﺪ‪‬ﻭﻣ‪‬ﺎ‪،‬ﹶﻓ ﹾﺄِﺗﻨِﻲ ِﺑ ِﻪ‪،‬ﹶﻓ ﹶﻔ ‪‬ﻌ ﹶﻞ‪،‬ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬ ‪‬ﻩ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﹶﻃﻌ‪‬ﺎﻣ‪‬ﺎ ﻓﹶﺎ‪‬ﻧِﺒ ﹾﺬ ‪‬ﻩ ِﺇﻟﹶﻰ ﹶﺃ ‪‬ﻫِﻠ ‪‬‬
‫ﺐ‬
‫ﺤ‪‬ﺘﻄِـ ‪‬‬ ‫ﺠﻌ‪‬ـ ﹶﻞ ‪‬ﻳ ‪‬‬ ‫ﺸ ‪‬ﺮ ‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎ‪،‬ﹶﻓ ‪‬‬
‫ﺴ ﹶﺔ ﻋ‪‬ـ ‪‬‬ ‫ﺐ ‪‬ﻭ ﹶﻻ ﹶﺃﺭ‪‬ﺍ ‪‬ﻙ ‪‬ﺧﻤ‪‬ـ ‪‬‬ ‫ﺐ ﻓﹶﺎ ‪‬ﺣ‪‬ﺘ ِﻄ ‪‬‬ ‫ﻓِﻴ ِﻪ ﻋ‪‬ﻮﺩ‪‬ﺍ ِﺑ‪‬ﻴ ِﺪ ِﻩ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪:‬ﺍ ﹾﺫ ‪‬ﻫ ‪‬‬
‫ﻀﻬ‪‬ﺎ ﹶﺛ ‪‬ﻮﺑ‪‬ﺎ‪،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪ :‬ﻫﺬﹶﺍ‬‫ﻀﻬ‪‬ﺎ ﹶﻃﻌ‪‬ﺎﻣ‪‬ﺎ ‪‬ﻭِﺑ‪‬ﺒ ‪‬ﻌ ِ‬‫ﺸ ‪‬ﺮ ﹶﺓ ‪‬ﺩﺭ‪‬ﺍ ِﻫ ‪‬ﻢ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺍ ‪‬ﺷ‪‬ﺘ ِﺮ ِﺑ‪‬ﺒ ‪‬ﻌ ِ‬
‫ﺏ ‪‬ﻋ ‪‬‬
‫‪‬ﻭ‪‬ﻳﺒِﻴ ‪‬ﻊ‪ ،‬ﹶﻓﺠ‪‬ﺎ َﺀ ‪‬ﻭﹶﻗ ‪‬ﺪ ﹶﺃﺻ‪‬ﺎ ‪‬‬

‫‪ - ١٩‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ١٤٧٠) -‬‬

‫‪ - ٢٠‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ ( ١١٧٤)(٤٣٦ / ٢) -‬ﺻﺤﻴﺢ‬
‫‪٢٠‬‬
‫ﺼﹸﻠ ‪‬ﺢ ِﺇ ﱠﻻ‬
‫ﺴﹶﺄﹶﻟ ﹶﺔ ﹶﻻ ﺗ‪‬ـ ‪‬‬
‫ﻚ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘ‪‬ﻴﺎ ‪‬ﻣ ِﺔ‪ِ،‬ﺇ ﱠﻥ ﺍﹾﻟﻤ‪‬ـ ‪‬‬
‫ﺴﹶﺄﹶﻟ ﹸﺔ ‪‬ﻧ ﹾﻜ‪‬ﺘ ﹲﺔ ﻓِﻲ ‪‬ﻭ ‪‬ﺟ ِﻬ ‪‬‬
‫ﻚ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻥ ‪‬ﺗﺠِﻲ َﺀ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﹶﻟ ‪‬‬
‫‪٢١‬‬
‫ِﻟﺬِﻱ ﹶﻓ ﹾﻘ ٍﺮ ‪‬ﻣ ‪‬ﺪِﻗ ٍﻊ‪،‬ﹶﺃ ‪‬ﻭ ِﻟﺬِﻱ ﹸﻏ ‪‬ﺮ ٍﻡ ‪‬ﻣ ﹾﻔ ِﻈ ٍﻊ‪،‬ﹶﺃ ‪‬ﻭ ِﻟﺬِﻱ ‪‬ﺩ ٍﻡ ﻣ‪‬ﻮ ِﺟ ٍﻊ‪.‬‬
‫‪ .٤‬ﺗﺮﺑﻴﺔ ﻓﺮﺩﻳﺔ ﻭﲨﺎﻋﻴﺔ ﻣﻌﺎ ‪:‬‬
‫ﺗﻌﻤﻞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﺇﻋﺪﺍﺩ ﺍﻟﻔﺮﺩ ﺇﻋﺪﺍﺩﺍ ﺳﻠﻴﻤﺎ ﰲ ﻛﻞ ﺷﻲﺀ ﻭﺗﻌﺘﱪﻩ ﻣﺴﺆﻭﻻ ﻋـﻦ‬
‫ﺗﺼﺮﻓﺎﺗﻪ ﻭﺣﻴﺎﺗﻪ‪،‬ﻭﲤﻨﺤﻪ ﺍﳊﺮﻳﺔ ﰲ ﻛﻞ ﺍﻷﻣﻮﺭ ﺿﻤﻦ ﺍﻟﻀﻮﺍﺑﻂ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﺃﻗﺮﻫﺎ ﺍﻹﺳـﻼﻡ‬
‫ﺖ ‪‬ﺭﻫِﻴ‪‬ﻨ ﹲﺔ{ )‪ (٣٨‬ﺳﻮﺭﺓ ﺍﳌﺪﺛﺮ ‪.‬‬
‫ﺴ‪‬ﺒ ‪‬‬
‫ﺲ ِﺑﻤ‪‬ﺎ ﹶﻛ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﹸﻛ ﱡﻞ ‪‬ﻧ ﹾﻔ ٍ‬
‫ﻭﻫﻲ ﻣﻊ ﺫﻟﻚ ﺗﺪﻋﻮ ﺍﻟﻔﺮﺩ ﻟﻴﻜﻮﻥ ﺍﺟﺘﻤﺎﻋﻴﺎ ﻣﺘﻔﺎﻋﻼ ﻭﻣـﺆﺛﺮﺍ ﰲ ﺍ‪‬ﺘﻤـﻊ ﺍﻟـﺬﻱ ﻳﻌـﻴﺶ‬
‫ﻓﻴﻪ‪.‬ﻓﻜﻤﺎ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻣﺴﺆﻭﻝ ﻋﻦ ﻧﻔﺴﻪ ﻓﻬﻮ ﻣﻄﺎﻟﺐ ﺑﺎﻻﻧﺘﻤﺎﺀ ﺇﱃ ﺍﳉﻤﺎﻋﺔ ﻭﺍﻟﺘﻔﺎﻋﻞ ﻣﻌﻬﺎ‬
‫ﺗﻔﺎﻋﻼ ﺇﳚﺎﺑﻴﺎ‪.‬‬
‫‪ .٥‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻨﻤﻲ ﰲ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺮﻗﺎﺑﺔ ﺍﻟﺬﺍﺗﻴﺔ ﻋﻠﻰ ﻋﻤﻠﻪ‪:‬‬
‫ﻓﺘﺠﻌﻠﻪ ﻳﺸﻌﺮ ﺑﺮﻗﺎﺑﺔ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺷﻌﻮﺭﺍ ﳝﻨﻌﻪ ﻣﻦ ﺍﻻﳓﺮﺍﻑ ﰲ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻠﻦ ﻗـﺎﻝ ﺗﻌـﺎﱃ‬
‫ﺼﺪ‪‬ﻭ ‪‬ﺭ{ )‪ (١٩‬ﺳﻮﺭﺓ ﻏﺎﻓﺮ ‪.‬‬ ‫ﺨﻔِﻲ ﺍﻟ ‪‬‬ ‫‪}:‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﺧ‪‬ﺎِﺋ‪‬ﻨ ﹶﺔ ﺍﹾﻟﹶﺄ ‪‬ﻋ‪‬ﻴ ِﻦ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺗ ‪‬‬
‫ﺏ ِﺇﹶﻟ‪‬ﻴ ِﻪ ِﻣ ‪‬ﻦ ‪‬ﺣ‪‬ﺒ ِﻞ‬
‫ﺤ ‪‬ﻦ ﹶﺃ ﹾﻗ ‪‬ﺮ ‪‬‬
‫ﺴ ‪‬ﻪ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺱ ِﺑ ِﻪ ‪‬ﻧ ﹾﻔ ‪‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪ }:‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﺧﹶﻠ ﹾﻘﻨ‪‬ﺎ ﺍﹾﻟﺈِﻧﺴ‪‬ﺎ ﹶﻥ ‪‬ﻭ‪‬ﻧ ‪‬ﻌﹶﻠ ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﻮ ‪‬ﺳ ِﻮ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻮﺭِﻳ ِﺪ{ )‪ (١٦‬ﺳﻮﺭﺓ ﻕ‪.‬‬
‫ﻓﺎﳌﺴﻠﻢ ﺍﻟﺬﻱ ﻳﺮﺑ‪‬ﻰ ﺗﺮﺑﻴﺔ ﺇﺳﻼﻣﻴﺔ ﻣﻠﺘﺰﻡ ﺳﻠﻮﻛﻴﺎ ﻭﺃﺧﻼﻗﻴﺎ ﰲ ﻛﻞ ﻭﻗﺖ ﻭﰲ ﻛﻞ ﺣﲔ ﻷﻧﻪ‬
‫ﻳﻌﻠﻢ ﺃﻥ ﺍﷲ ﻳﺮﺍﻗﺒﻪ ﻭﻣﻄﻠﻊ ﻋﻠﻰ ﺃﻋﻤﺎﻟﻪ‪.‬‬
‫‪ .٦‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﺴﺘﻤﺮﺓ‪:‬‬
‫ﳛﺘﺎﺝ ﺍﳌﺴﻠﻢ ﺇﱃ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺍﳌﻬﺪ ﺇﱃ ﺍﻟﻠﺤﺪ ﺣﺎﺟﺘﻪ ﺇﱃ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟـﺸﺮﺍﺏ‪،‬ﻓﻬﻲ‬
‫ﻟﻴﺴﺖ ﳏﺪﻭﺩﺓ ﺑﻔﺘﺮﺓ ﺯﻣﻨﻴﺔ‪،‬ﻭﻻ ﺗﻨﺘﻬﻲ ﲟﺮﺍﺣﻞ ﺩﺭﺍﺳﻴﺔ ﻣﻌﻴﻨﺔ‪،‬ﻭﺍﻹﻧﺴﺎﻥ ﻣﻬﻤﺎ ﺗﻌﻠﱠﻢ ﻭﺗﻄـﻮ‪‬ﺭ‬

‫‪ - ٢١‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ‪ -‬ﻁ‪-‬ﺍﻟﺮﺳﺎﻟﺔ ‪ (٢١٩٨)(٣١٦ / ٣) -‬ﺣﺴﻦ‬

‫ﺣﻠﺲ‪:‬ﺍﳊﻠﺲ‪:‬ﺍﻟﻜﺴﺎﺀ ﻳﻜﻮﻥ ﻋﻠﻰ ﻇﻬﺮ ﺍﻟﺒﻌﲑ‪،‬ﻭﲰﻰ ﺑﻪ ﻏﲑﻩ ﻣﻦ ﺍﻷﻛﺴﻴﺔ ﺍﻟﱵ ﲤﺘﻬﻦ ﻭﺗﺪﺍﺱ‪.‬‬
‫ﻓﻘﺮ ﻣﺪﻗﻊ‪:‬ﺍﻟﻔﻘﺮ ﺍﳌﺪﻗﻊ ﻫﻮ ﺍﻟﺬﻱ ﻳﻠﺼﻖ ﺻﺎﺣﺒﻪ ﺑﺎﻟﺪﻗﻌﺎﺀ‪،‬ﻭﻫﻲ ﺍﻟﺘﺮﺍﺏ‪،‬ﻭﺫﻟﻚ ﻣﻦ ﺷﺪﺗﻪ ﻭﻗﻴﻞ‪:‬ﻫﻮ ﺳﻮﺀ ﺍﺣﺘﻤﺎﻝ ﺍﻟﻔﻘﺮ‪.‬‬
‫ﻏﺮﻡ ﻣﻔﻈﻊ‪:‬ﺍﻟﻐﺮﻡ ﺇﺫﺍ ﻣﺎ ﺗﻜﻠﻔﺖ ﺑﻪ‪،‬ﻭﺍﳌﻔﻈﻊ‪:‬ﺍﻟﺸﺪﻳﺪ ﺍﻟﺸﻨﻴﻊ‪.‬‬
‫ﺩﻡ ﻣﻮﺟﻊ‪:‬ﺍﻟﺪﻡ ﺍﳌﻮﺟﻊ‪:‬ﻫﻮ ﺃﻥ ﻳﺘﺤﻤﻞ ﺩﻳﺔ‪،‬ﻓﻴﺴﻌﻰ ﻓﻴﻬﺎ ﺣﱴ ﻳﺆﺩﻳﻬﺎ ﺇﱃ ﺃﻭﻟﻴﺎﺀ ﺍﳌﻘﺘﻮﻝ‪:‬ﻭﺇﻥ ﱂ ﻳﺆﺩﻳﻬﺎ ﻗﺘﻞ ﺍﳌﺘﺤﻤـﻞ‪،‬ﻭﻫﻮ‬
‫ﻧﺴﻴﺒﻪ ﺃﻭ ﲪﻴﻤﻪ‪ ،‬ﻓﻴﻮﺟﻌﻪ ﻗﺘﻠﻪ‪.‬‬
‫‪٢١‬‬
‫ﻭﻭﺻﻞ ﺇﱃ ﻣﺮﺍﺗﺐ ﻋﻠﻤﻴﺔ ﻳﺒﻘﻰ ﻳﺘﻌﻠﻢ ﻭﳛﺘﺎﺝ ﺇﱃ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ..}:‬ﻭﻣ‪‬ﺎ ﺃﹸﻭﺗِﻴﺘ‪‬ﻢ‬
‫ﻼ{ )‪ (٨٥‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪.‬‬ ‫ﻣ‪‬ﻦ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ِﺇ ﱠﻻ ﹶﻗﻠِﻴ ﹰ‬
‫ﻚ ‪‬ﻭ ‪‬ﺣﻴ‪‬ـ ‪‬ﻪ‬
‫ﺠ ﹾﻞ ﺑِﺎﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ﻣِﻦ ﹶﻗ‪‬ﺒ ِﻞ ﺃﹶﻥ ‪‬ﻳ ﹾﻘﻀ‪‬ﻰ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺤ ‪‬ﻖ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬ﻌ ‪‬‬
‫ﻚ ﺍﹾﻟ ‪‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﹶﻓ‪‬ﺘﻌ‪‬ﺎﻟﹶﻰ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻤِﻠ ‪‬‬
‫ﺏ ِﺯ ‪‬ﺩﻧِﻲ ِﻋ ﹾﻠﻤ‪‬ﺎ{ )‪ (١١٤‬ﺳﻮﺭﺓ ﻃـﻪ‪.‬‬ ‫‪‬ﻭﻗﹸﻞ ‪‬ﺭ ‪‬‬
‫ﻭﻻﺷﻚ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺻﺎﳊﺔ ﻟﻜﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ﻭﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺟـﺰﺀ ﻣﻨـﻬﺎ‬
‫ﻣﻨﺎﺳﺒﺔ ﻟﻜﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ‪،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﻲ ﻣﺴﺘﻤﺮﺓ ﻭﻣﺘﺘﺎﺑﻌﺔ ﻻ ﺗﺘﻮﻗﻒ ﺃﺑﺪﺍ ‪،‬ﻭﺍﻹﻧﺴﺎﻥ ﳏﺘﺎﺝ‬
‫ﺇﻟﻴﻬﺎ ﰲ ﻛﻞ ﻣﺮﺍﺣﻞ ﺣﻴﺎﺗﻪ ‪.‬‬
‫ﻗﺪ ﻳﺴﺘﻐﲏ ﺍﻹﻧﺴﺎﻥ ﺃﺣﻴﺎﻧﺎ ﻋﻦ ﺩﺭﺍﺳﺔ ﺑﻌﺾ ﺍﻟﻌﻠﻮﻡ ﻷﻧﻪ ﲣﺼﺺ ﰲ ﳎﺎﻝ ﻣﻦ ﺍ‪‬ﺎﻻﺕ ﻓﺎﻟﺬﻱ‬
‫ﲣﺼﺺ ﰲ ﺍﻵﺩﺍﺏ ﻣﺜﻼ ﻗﺪ ﻳﺴﺘﻐﲏ ﻋﻦ ﺍﻟﺮﻳﺎﺿﻴﺎﺕ ﻭﺍﻟﻔﻴﺰﻳﺎﺀ ﻭﺗﻜـﻮﻥ ﻣﻌﻠﻮﻣﺎﺗـﻪ ﻓﻴﻬـﺎ‬
‫ﳏﺪﻭﺩﺓ‪،‬ﻭﺍﻟﻌﻜﺲ ﻛﺬﻟﻚ ﻓﻘﺪ ﻳﺴﺘﻐﲏ ﺍﳌﺘﺨﺼﺺ ﰲ ﺍ‪‬ﺎﻻﺕ ﺍﻟﻌﻠﻤﻴـﺔ ﻋـﻦ ﺍﻟﺘـﺎﺭﻳﺦ ﺃﻭ‬
‫ﺍﻟﻔﻠﺴﻔﺔ‪،‬ﻭﻟﻜﻦ ﺍﳉﻤﻴﻊ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺴﺘﻐﻨﻮﺍ ﻋﻦ ﺩﻳﻨﻬﻢ ﻭﻻ ﺃﻥ ﻳﺴﺘﻐﻨﻮﺍ ﻋﻦ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫‪ .٧‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺮﺑﻴﺔ ﻣﺘﺪﺭﺟﺔ‪:‬‬
‫ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ  ﻣﻨﺠﻤﺎ ﻣﻔﺮﻗﺎ ﻋﻠﻰ ﻣﺪﺍﺭ ﺛﻼﺙ ﻭﻋﺸﺮﻳﻦ ﺳـﻨﺔ ﻭﱂ‬
‫ﻳﱰﻝ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ‪،‬ﺑﻞ ﻧﺰﻝ ﺣﺴﺐ ﺍﻷﺣﺪﺍﺙ ﻭﺍﻟﻮﻗﺎﺋﻊ‪،‬ﻳﻌﺎﰿ ﺍﳌﺸﺎﻛﻞ ﻭﻳﻀﻊ ﳍـﺎ ﺍﳊﻠـﻮﻝ‬
‫ﺍﳌﻨﺎﺳﺒﺔ ﻛﻠﻤﺎ ﻭﻗﻌﺖ‪،‬ﻭﺗﺪﺭﺟﺖ ﺗﺮﺑﻴﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻸﻣﺔ ﻓﻠﻢ ﻳﻄﺎﻟﺐ ﺍﻟﻨﺎﺱ ﺑﻜﻞ ﺍﻷﺣﻜﺎﻡ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ‪،‬ﻓﻜﺎﻥ ﺍﻟﺘﺪﺭﺝ ﰲ ﻓﺮﺽ ﺍﳉﻬﺎﺩ‪،‬ﻭﲢﺮﱘ ﺍﳋﻤﺮ‪،‬ﻭﻓﺮﺿﺖ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻋﻠﻰ‬
‫ﻣﺮﺍﺣﻞ ﻭﱂ ﺗﻔﺮﺽ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪،‬ﻓﻜﺎﻧﺖ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﻌﺎﺷﺮﺓ ﻟﻠﺒﻌﺜﺔ ﰲ ﺭﺣﻠﺔ ﺍﻹﺳـﺮﺍﺀ‬
‫ﻭﺍﳌﻌﺮﺍﺝ‪،‬ﻭﻛﺎﻥ ﺍﻟﺼﻮﻡ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻟﻠﻬﺠﺮﺓ ﺑﻴﻨﻤﺎ ﺗـﺄﺧﺮ ﺍﳊـﺞ ﺇﱃ ﺍﻟـﺴﻨﺔ ﺍﻟﺘﺎﺳـﻌﺔ‬
‫‪..‬ﻭﻫﻜﺬﺍ‪.‬‬
‫ﻭﻳﺮﻯ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ﺃﻥ ﺃﻭﻝ ﻭﺍﺟﺒﺎﺕ ﺍﳌﺮﰊ ﺃﻥ ﻳﻌﻠﻢ ﺍﻟﻄﻔﻞ ﻣﺎ ﻳـﺴﻬﻞ ﻋﻠﻴـﻪ ﻓﻬﻤـﻪ‪،‬ﻷﻥ‬
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‫ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﺼﻌﺒﺔ ﺗﺆﺩﻱ ﺇﱃ ﺍﺭﺗﺒﺎﻛﻪ ﻭﺗﻨﻔﲑﻩ ﻣﻦ ﺍﻟﻌﻠﻢ‬

‫‪ - ٢٢‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪،‬ﺍﻹﺣﻴﺎﺀ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ ﺝ‪،١‬ﺹ )‪(٥٧‬‬

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‫ﻭﻧﺎﺩﻯ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﺑﻀﺮﻭﺭﺓ ﺍﻟﺘﺪﺭﺝ ﰲ ﺗﻌﻠﻴﻢ ﺍﻟﺼﺒﻴﺎﻥ ﻭﻣﺮﺍﻋﺎﺓ ﻗﺪﺭﺍ‪‬ﻢ‪،‬ﻭﻳﺮﻯ ﺃﻥ ﻳﻜـﻮﻥ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ ﺇﲨﺎﻻ ﻭﰲ ﺍﻟﺜﺎﻧﻴﺔ ﺗﻔﺼﻴﻼ‪،‬ﻭﰲ ﺍﻟﺜﺎﻟﺜﺔ ﺗﻌﻤﻴﻘﺎ ﺑﺪﺭﺍﺳﺔ ﻣﺎ ﺍﺳﺘـﺸﻜﻞ‬
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‫ﰲ ﺍﻟﻌﻠﻮﻡ ﻭﻭﺳﺎﺋﻞ ﺍﳋﻠﻒ ﻓﻴﻪ ‪.‬‬
‫‪ .٨‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺮﺑﻴﺔ ﻣﺘﺠﺪﺩﺓ ‪:‬‬
‫ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺃﺻﻴﻠﺔ ﺑﺄﺻﺎﻟﺔ ﺍﻹﺳﻼﻡ‪،‬ﳏﺎﻓﻈﺔ ﺗﻘﻮﻡ ﻋﻠﻰ ﻣﺒﺎﺩﺉ ﺳـﺎﻣﻴﺔ ﻭﻗـﻴﻢ ﻋﺮﻳﻘـﺔ‬
‫ﻭﺛﺎﺑﺘﺔ‪،‬ﻭﻟﻜﻨﻬﺎ ﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﻟﻴﺴﺖ ﺟﺎﻣﺪﺓ‪،‬ﺑﻞ ﻣﺘﺠﺪﺩﺓ ﻣﺘﻄﻮﺭﺓ ﰲ ﻇﻞ ﻣﺒﺎﺩﺉ ﺍﻟـﺸﺮﻉ‬
‫ﺍﳊﻨﻴﻒ ‪،‬ﻭﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻜﻴﻒ ﻭﺍﻟﺘﻌﺎﻣـﻞ ﻣـﻊ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴـﺎ ﺍﳊﺪﻳﺜـﺔ‬
‫ﺍﳌﻌﺎﺻﺮﺓ‪،‬ﺣﻴﺚ ﺃﻥ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻻ ﳝﻨﻊ ﺫﻟﻚ‪،‬ﺑﻞ ﻳﺪﻋﻮ ﺇﱃ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻛﻞ ﻣﺎ ﳜـﺪﻡ ﻫـﺬﺍ‬
‫ﺍﻟﺪﻳﻦ ﻭﻳﻔﻴﺪ ﺍﳌﺴﻠﻤﲔ ﻭﺍﳊﻜﻤﺔ ﺿﺎﻟﺔ ﺍﳌﺆﻣﻦ ﻭﻫﻮ ﺃﺣﻖ ﺍﻟﻨﺎﺱ ‪‬ﺎ ‪.‬‬
‫ﻭﳑﺎ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺫﻟﻚ ﺍﺟﺘﻬﺎﺩ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺘﻮﺍﺻﻞ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻋﻠﻰ ﺗﻮﻇﻴـﻒ ﺍﳊﺎﺳـﺐ ﺍﻵﱄ ﰲ‬
‫ﺧﺪﻣﺔ ﺍﻹﺳﻼﻡ‪،‬ﺣﻴﺚ ﳒﺪ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻗﺪ ﰎ ﺇﺩﺧﺎﻟﻪ ﻋﻠﻰ ﺍﳊﺎﺳﺐ ﺍﻵﱄ ﺑﺄﺻﻮﺍﺕ ﻋﺪﺩ‬
‫ﻛﺒﲑ ﻣﻦ ﺍﳌﻘﺮﺋﲔ‪،‬ﻭﻛﺬﻟﻚ ﰎ ﺇﺩﺧﺎﻝ ﻛﺘﺐ ﺍﻟﺴﻨﻦ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺴﻬﻞ ﻋﻠﻰ ﻃـﻼﺏ ﺍﻟﻌﻠـﻢ‬
‫ﺃﲝﺎﺛﻬﻢ‪،‬ﻭﻫﻨﺎﻙ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﻮﺳﻮﻋﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﺍﻟﻔﻘـﻪ ﻭﺍﳊـﺪﻳﺚ ﻭﺍﻟـﺴﲑﺓ ﻭﺍﻟﺘـﺎﺭﻳﺦ‬
‫ﺍﻹﺳﻼﻣﻲ ﻭﺍﻟﺘﻔﺴﲑ ﻗﺪ ﲤﺖ ﺑﺮﳎﺘﻬﺎ ﻭﺇﺩﺧﺎﳍﺎ ﻋﻠﻰ ﺍﳊﺎﺳﺐ ﺍﻵﱄ ﲝﻴﺚ ﺃﺻﺒﺢ ﺍﺳـﺘﺨﺪﺍﻣﻬﺎ‬
‫ﻭﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻬﺎ ﺃﻣﺮﺍ ﰲ ﻏﺎﻳﺔ ﺍﻟﺴﻬﻮﻟﺔ ‪،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﳌﻮﺍﻗﻊ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻜﺜﲑﺓ ﻋﻠﻰ ﺍﻟـﺸﺒﻜﺔ‬
‫ﺍﻟﻌﺎﳌﻴﺔ ﻟﻠﻤﻌﻠﻮﻣﺎﺕ )ﺍﻹﻧﺘﺮﻧﺖ( ﻭﺑﺎﻟﻠﻐﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﳑﺎ ﻳﺴﻬﻞ ﻧﺸﺮ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺪﻋﻮﺓ ﺇﻟﻴﻪ ‪.‬‬
‫‪ .٩‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺇﻧﺴﺎﻧﻴﺔ ‪:‬‬
‫ﲤﻴﺰﺕ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻦ ﻏﲑﻫﺎ ﰲ ﺃ‪‬ﺎ ﺗﺴﻌﻰ ﺇﱃ ﺇﳚﺎﺩ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺼﺎﱀ ﺑﻜﻞ ﻣﺎ ﲢﻤﻠـﻪ‬
‫ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻣﻦ ﺍﳌﻌﺎﱐ ﺍﻹﻧﺴﺎﻧﻴﺔ‪،‬ﻓﻬﻲ ﺗﻨﻤﻲ ﰲ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺴﻠﻢ ﺣﺴﻦ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻛﻞ ﺍﻟﻨﺎﺱ‬
‫ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺃﺟﻨﺎﺳﻬﻢ ﻭﺃﻟﻮﺍ‪‬ﻢ ﻭﺃﻭﻃﺎ‪‬ﻢ ﻋﻠﻰ ﺃ‪‬ﻢ ﺑﺸﺮ ﺧﻠﻘﻬﻢ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺃﻥ ﻣﻘﻴﺎﺱ‬
‫ﺱ ِﺇﻧ‪‬ـﺎ‬
‫ﺍﻟﺘﻔﺎﺿﻞ ﺑﻴﻨﻬﻢ ﻣﺎ ﻗﺮﺭﻩ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪}:‬ﻳ‪‬ـﺎ ﹶﺃ‪‬ﻳﻬ‪‬ـﺎ ﺍﻟﻨ‪‬ـﺎ ‪‬‬

‫‪ - ٢٣‬ﺍﺑﻦ ﺧﻠﺪﻭﻥ‪،‬ﺍﳌﻘﺪﻣﺔ‪،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪،‬ﺹ )‪(٤١٠‬‬

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‫‪‬ﺧﹶﻠ ﹾﻘﻨ‪‬ﺎﻛﹸﻢ ﻣ‪‬ﻦ ﹶﺫ ﹶﻛ ٍﺮ ‪‬ﻭﺃﹸﻧﺜﹶﻰ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﺷﻌ‪‬ﻮﺑ‪‬ﺎ ‪‬ﻭﹶﻗﺒ‪‬ﺎِﺋ ﹶﻞ ِﻟ‪‬ﺘﻌ‪‬ﺎ ‪‬ﺭﻓﹸﻮﺍ ِﺇ ﱠﻥ ﹶﺃ ﹾﻛﺮ‪ ‬ﻣ ﹸﻜ ‪‬ﻢ ﻋِﻨ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ﹶﺃ‪‬ﺗﻘﹶﺎ ﹸﻛ ‪‬ﻢ ِﺇ ﱠﻥ‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋِﻠﻴ ‪‬ﻢ ‪‬ﺧِﺒ ‪‬ﲑ{ )‪ (١٣‬ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ‪.‬‬
‫ﻓﺎﻹﻧﺴﺎﻥ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻳﺴﺘﺤﻖ ﺍﻻﺣﺘﺮﺍﻡ ﺑﺼﻔﺘﻪ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻋﻠﻰ ﻋﻜﺲ ﻣﺎ ﳛﺼﻞ ﰲ‬
‫ﻏﲑ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪.‬‬
‫ﻓﻜﺜﲑﺍ ﻣﺎ ﻧﺴﻤﻊ ﰲ ﺑﻌﺾ ﺃﺷﻜﺎﻝ ﺍﻟﺘﺮﺑﻴﺔ ﻋﻦ ﺍﳌﻮﺍﻃﻦ ﺍﻟﺼﺎﱀ‪،‬ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﻫﻨﺎﻙ ﻓﺮﻗﺎ ﺑـﲔ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﺼﺎﱀ ﻭﺍﳌﻮﺍﻃﻦ ﺍﻟﺼﺎﱀ‪،‬ﻓﺎﻹﻧﺴﺎﻥ ﺍﻟﺼﺎﱀ ﺍﻟﺬﻱ ﺗﻨﺸﺪﻩ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺻـﺎﱀ ﰲ‬
‫ﻛﻞ ﻣﻜﺎﻥ ﻭﺟﺪ ﻓﻴﻪ‪،‬ﻓﺎﳌﺴﻠﻢ ﻻ ﻳﻜﺬﺏ ﰲ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ﻭﻻ ﻏﲑﻫﺎ‪،‬ﻭﻻ ﻳﺴﺮﻕ ﰲ ﺍ‪‬ﺘﻤـﻊ‬
‫ﺍﻹﺳﻼﻣﻲ ﻭﻻ ﰲ ﻏﲑﻩ‪،‬ﻷﻥ ﺍﻟﺴﺮﻗﺔ ﳏﺮﻣﺔ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺣﻴﺜﻤﺎ ﺣ ﱠﻞ ﻭﺃﻳﻨﻤﺎ ﻭﺟﺪ‪.‬‬
‫ﻭﻟﻜﻦ ﺍﳌﻮﺍﻃﻦ ﺍﻟﺼﺎﱀ ﰲ ﻧﻈﺮ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﻫﻮ ﻣﻦ ﻳﺪﻓﻊ ﺍﻟـﻀﺮﺍﺋﺐ ﻭﻳﻠﺘـﺰﻡ ﺑـﺎﻟﻘﻮﺍﻧﲔ‬
‫ﻭﺍﻷﻧﻈﻤﺔ ﺩﺍﺧﻞ ﺣﺪﻭﺩ ﺍﻟﺪﻭﻟﺔ ‪،‬ﻭﻟﻜﻨﻪ ﺇﺫﺍ ﺧﺮﺝ ﺧﺎﺭﺝ ﺣﺪﻭﺩ ﺩﻭﻟﺘﻪ ﻓﻠﻪ ﺗﺼﺮﻑ ﺁﺧﺮ‪،‬ﻓﻤﺜﻼ‬
‫ﲡﺪ ﺍﳌﻮﺍﻃﻦ ﺍﻷﻣﺮﻳﻜﻲ ﻭﺍﻟﱪﻳﻄﺎﱐ ﺻﺎﳊﺎ ﰲ ﺩﻭﻟﺘﻪ‪،‬ﻭﻟﻜﻨﻪ ﻋﻨﺪﻣﺎ ﳜﺮﺝ ﻣﻦ ﺣـﺪﻭﺩ ﺩﻭﻟﺘـﻪ‬
‫ﻳﺘﺤﻮﻝ ﺇﱃ ﺷﻴﻄﺎﻥ ﺭﺟﻴﻢ ‪،‬ﻳﺴﺘﻌﻤﺮ ﺍﻟﻨﺎﺱ ﻭﻳﺘﺴﻠﻂ ﻋﻠﻴﻬﻢ ﻭﻳﺬﳍﻢ ﻭﻳﻨﻬﺐ ﺧﲑﺍ‪‬ﻢ‪،‬ﻭﻳﺴﺘﻌﻠﻲ‬
‫ﻋﻠﻴﻬﻢ‪،‬ﻭﻳﺴﻮﻣﻬﻢ ﺳﻮﺀ ﺍﻟﻌﺬﺍﺏ‪،‬ﻭﻻ ﺗﻌﺘﱪﻩ ﺩﻭﻟﺘﻪ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺇﻧﺴﺎﻧﺎ ﻏﲑ ﺻﺎﱀ‪،‬ﺑﻞ ﻭﲢـﺘﺞ‬
‫ﻋﻠﻰ ﻣﻦ ﻳﻘﻒ ﻟﻴﻘﺎﻭﻣﻪ ﻭﻳﺪﺍﻓﻊ ﻋﻦ ﻧﻔﺴﻪ ﻭﺗﻌﺘﱪﻩ ﻣﻌﺘﺪﻳﺎ ﻭﺇﺭﻫﺎﺑﻴﺎ ﻭﳐﺎﻟﻔﺎ ﻟﻠﻘﺎﻧﻮﻥ !!!‪.‬‬
‫‪.١٠‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺳﺎﻭﺕ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ‪:‬‬
‫ﺺ ﺍﻟﺮﺟـﻞ ﻛﺮﺟـﻞ ﻭﺍﳌـﺮﺃﺓ‬ ‫ﺳﺎﻭﻯ ﺍﻹﺳﻼﻡ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﰲ ﻛﻞ ﺷﻲﺀ‪،‬ﺇﻻ ﻓﻴﻤﺎ ﳜ ‪‬‬
‫ﻛﺎﻣﺮﺃﺓ‪،‬ﻭﻣﻦ ﺃﻫﻢ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﻛﻔﻠﻬﺎ ﺍﻹﺳﻼﻡ ﻟﻠﻤﺮﺃﺓ ﺣﻘﻬﺎ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ‪،‬ﻭﺣﺚ ﻋﻠﻰ ﺗﻌﻠـﻴﻢ‬
‫ﺺ ﺃﻭ ﺃﺛﺮ ﻳﺪﻋﻮ ﺃﻭ ﳛﻮﻝ ﺩﻭﻥ ﺗﻌﻠﻴﻢ ﺍﳌﺮﺃﺓ‪،‬ﺑﻞ ﺛﺒﺖ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨـﺎﺭﻱ‬‫ﺍﻟﻨﺴﺎﺀ‪،‬ﻭﱂ ﻳﺮﺩ ﻧ ‪‬‬
‫ﷲ‪،‬ﻓﹶﺎ ‪‬ﺟﻌ‪‬ـ ﹾﻞ ﹶﻟﻨ‪‬ـﺎ‬‫ﻚ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ﹸﻝ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ـﻮ ﹶﻝ ﺍ ِ‬ ‫ﻱ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ُﺀ‪ :‬ﹶﻏﹶﻠ‪‬ﺒﻨ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬ ‫ﺨ ‪‬ﺪ ِﺭ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺳﻌِﻴ ٍﺪ ﺍﹾﻟ ‪‬‬
‫ﻼﺛﹶـ ﹰﺔ ﻣِـ ‪‬ﻦ‬‫ﺠﹾﺌ ‪‬ﻦ‪،‬ﹶﻓ ‪‬ﻮ ‪‬ﻋ ﹶﻈ ‪‬ﻬ ‪‬ﻦ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻬ ‪‬ﻦ ﻓِﻴﻤ‪‬ﺎ ﻗﹶﺎ ﹶﻝ‪:‬ﻣ‪‬ﺎ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻦ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ﹲﺓ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﹶﺛ ﹶ‬
‫‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎ‪،‬ﹶﻓ ‪‬ﻮ ‪‬ﻋ ‪‬ﺪ ‪‬ﻫ ‪‬ﻦ ‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎ‪،‬ﹶﻓ ِ‬
‫ﺕ ﹶﻟﻬ‪‬ـﺎ‬ ‫ﷲ‪،‬ﻭ‪‬ﺍﹾﺛ‪‬ﻨ‪‬ﻴ ِﻦ ؟ ‪‬ﻭﹶﻗ ‪‬ﺪ ﻣ‪‬ـﺎ ‪‬‬ ‫ﺖ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ﹲﺓ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫‪‬ﻭﹶﻟ ِﺪﻫ‪‬ﺎ ِﺇ ﱠﻻ ﻛﹶﺎﻧ‪‬ﻮﺍ ﹶﻟﻬ‪‬ﺎ ِﺣﺠ‪‬ﺎﺑ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِﺭ ﻗﹶﺎﹶﻟ ِ‬
‫‪٢٤‬‬
‫ﺍﹾﺛﻨ‪‬ﺎ ِﻥ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻬ‪‬ﺎ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪:‬ﻭ‪‬ﺍﹾﺛﻨ‪‬ﺎ ِﻥ‪.‬‬

‫‪ - ٢٤‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ (١٠١) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪(٢٩٤٤)(٢٠٦ / ٧) -‬‬

‫‪٢٤‬‬
‫ﺕ‬
‫ﲔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ـﺎ ِ‬
‫ﺕ ﻭ‪‬ﺍﹾﻟﻤ‪‬ـ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﲔ ﻭ‪‬ﺍﹾﻟﻤ‪‬ـﺴ‪ِ‬ﻠﻤ‪‬ﺎ ِ‬
‫ﺴِﻠ ِﻤ ‪‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻣﻘﺮﺭﺍ ﻫﺬﻩ ﺍﳌﺴﺎﻭﺍﺓ‪ِ}:‬ﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺕ‬
‫ﲔ ﻭ‪‬ﺍﹾﻟﺨ‪‬ﺎ ِﺷﻌ‪‬ﺎ ِ‬
‫ﺕ ﻭ‪‬ﺍﹾﻟﺨ‪‬ﺎ ِﺷ ِﻌ ‪‬‬
‫ﺼﺎِﺑﺮِﻳﻦ‪ ‬ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﺑﺮ‪‬ﺍ ِ‬
‫ﺕ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﲔ ﻭ‪‬ﺍﻟﺼ‪‬ﺎ ِﺩﻗﹶﺎ ِ‬‫ﺕ ﻭ‪‬ﺍﻟﺼ‪‬ﺎ ِﺩِﻗ ‪‬‬‫ﲔ ﻭ‪‬ﺍﻟﹾﻘﹶﺎِﻧﺘ‪‬ﺎ ِ‬‫ﻭ‪‬ﺍﹾﻟﻘﹶﺎِﻧِﺘ ‪‬‬
‫ﺕ‬
‫ﲔ ﻓﹸـﺮ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬ﻢ ﻭ‪‬ﺍﹾﻟﺤ‪‬ﺎِﻓﻈﹶـﺎ ِ‬ ‫ﺕ ﻭ‪‬ﺍﻟﹾﺤ‪‬ـﺎِﻓ ِﻈ ‪‬‬ ‫ﲔ ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﺋﻤ‪‬ﺎ ِ‬‫ﺕ ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﺋ ِﻤ ‪‬‬ ‫ﺼ ‪‬ﺪﻗﹶﺎ ِ‬
‫ﲔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬‬
‫ﺼ ‪‬ﺪِﻗ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬‬
‫ﺕ ﹶﺃ ‪‬ﻋ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟﻬ‪‬ﻢ ‪‬ﻣ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹰﺓ ‪‬ﻭﹶﺃﺟ‪‬ـﺮ‪‬ﺍ ‪‬ﻋﻈِﻴﻤ‪‬ـﺎ{ )‪ (٣٥‬ﺳـﻮﺭﺓ‬ ‫ﻭ‪‬ﺍﻟﺬﱠﺍ ِﻛﺮِﻳ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻛِﺜﲑ‪‬ﺍ ﻭ‪‬ﺍﻟﺬﱠﺍ ِﻛﺮ‪‬ﺍ ِ‬
‫ﺍﻷﺣﺰﺍﺏ‪.‬‬
‫‪ .١١‬ﺗﻜﺎﻓﺆ ﻓﺮﺹ ﺍﻟﺘﻌﻠﻴﻢ ‪:‬‬
‫ﻳﺴﺘﻄﻴﻊ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻳﺆﻛﺪ ﺩﻭﻥ ﺗﺮﺩﺩ ﺃﻭ ﻫﻮﻯ ﺃﻥ ﻓﺮﺹ ﺍﻟﺘﻌﻠﻴﻢ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻛﺎﻧـﺖ‬
‫ﻣﻜﻔﻮﻟﺔ ﻟﻠﻐﲏ ﻭﺍﻟﻔﻘﲑ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ ‪،‬ﻭﺃﻥ ﺍﻟﻔﻘﺮ ﱂ ﻳﻘﻒ ﻋﺎﺋﻘﺎ ﺃﻣﺎﻡ ﺍﻟﺮﺍﻏـﺐ ﰲ ﺍﻟﻌﻠـﻢ‬
‫ﻭﺍﻟﺴﺎﻋﻲ ﺇﻟﻴﻪ‪،‬ﻓﺎﻟﺘﻌﻠﻴﻢ ﺑـﺪﺃ ﰲ ﺍﳌـﺴﺠﺪ‪،‬ﻭﻻ ﻧـﺰﺍﻉ ﰲ ﺃﻥ ﺍﳌـﺴﺠﺪ ﻛـﺎﻥ ﻣﻔﺘﻮﺣـﺎ‬
‫ﻟﻠﺠﻤﻴﻊ‪،‬ﻭﻛﺎﻧﺖ ﺣﻠﻘﺎﺗﻪ ‪‬ﻣ ‪‬ﻌﺪ‪‬ﺓ ﻻﺳﺘﻘﺒﺎﻝ ﺍﻟﻄﻠﺒﺔ ﺑﺎ‪‬ﺎﻥ ﺩﻭﻥ ﻗﻴﺪ ﺃﻭ ﺷﺮﻁ‪. ٢٥‬‬
‫ﻭﺍﻟﺘﺮﺑﻴﺔ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻋﻤﻠﻴﺔ ﺇﻗﻠﻴﻤﻴﺔ ﺿﻴﻘﺔ‪،‬ﲢﺪﻫﺎ ﺣﺪﻭﺩ ﺍﻷﺭﺽ‪،‬ﺃﻭ ﻓﻮﺍﺻﻞ ﺍﻟﻠﻐـﺔ ﺃﻭ‬
‫ﺍﺧﺘﻼﻑ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻠﻮﻥ ﻭﺗﻨﻮﻉ ﺍﳉﻨﺲ‪،‬ﻓﻬﻲ ﺗﺴﻌﻰ ﺇﱃ ﺑﻨﺎﺀ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺼﺎﱀ ﻟﺘﺒﲏ ﺑﻪ ﺍ‪‬ﺘﻤـﻊ‬
‫ﺍﻟﺼﺎﱀ‪،‬ﻭﻫﻮ ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﳎﺘﻤﻌﺎ ﻣﺘﻌﻠﻤﺎ ﻣﺘﺒﺼﺮﺍ‪،‬ﻳﺴﺘﺸﻌﺮ ﺍﻟﻔﺮﺩ ﻓﻴﻪ ﻣﻌﲎ ﺍﻷﺧﻮﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
‫ﻭﻳﻌﺘﺰ ﺑﻪ ﻭﻳﺼﻮﻧﻪ ﻭﳛﺎﻓﻆ ﻋﻠﻴﻪ ‪.‬‬
‫ﻭﻋﻠﻰ ﺫﻟﻚ ﻓﺎﳌﺴﺎﻭﺍﺓ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﺑﲔ ﻋﻨﺎﺻﺮ ﺍﳉﻨﺲ ﺍﻟﺒﺸﺮﻱ ﻛﻠﻬﺎ ﺃﻣﺮ ﻭﺍﺟﺐ ﻻ ﻓـﺮﻕ ﰲ‬
‫ﺫﻟﻚ ﺑﲔ ﺃﺑﻴﺾ ﻭﺃﺳﻮﺩ‪،‬ﻭﻻ ﺑﲔ ﺫﻛﺮ ﻭﺃﻧﺜﻰ ﻓﻜﻠﻬﻢ ﻣﻄﺎﻟﺒﻮﻥ ﺑﺎﻟﻌﺒﺎﺩﺓ ﷲ ﻭﻻ ﻋﺒﺎﺩﺓ ﺑﻐﲑ ﻋﻠﻢ‬
‫‪٢٦‬‬
‫ﻭﻫﺪﻯ ‪.‬‬
‫ﻓﺎﻟﺘﻌﻠﻴﻢ ﻣﻜﻔﻮﻝ ﻟﻠﺠﻤﻴﻊ ﰲ ﺍﻹﺳﻼﻡ ﻓﺎﻟﻨﺎﺱ ﺳﻮﺍﺳﻴﺔ ﻛﺄﺳﻨﺎﻥ ﺍﳌﺸﻂ ‪،‬ﻻ ﺗﻔﺎﺿﻞ ﺑﻴﻨـﻬﻢ ﺇﻻ‬
‫ﺑﺎﻟﺘﻘﻮﻯ‪،‬ﺑﻴﻨﻤﺎ ﳒﺪ ﺍﻷﻣﺮ ﳐﺘﻠﻔﺎ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ ﺧﺎﺻﺔ ﰲ ﻭﻗﺘﻨﺎ ﺍﳊﺎﺿـﺮ‪،‬ﺣﻴﺚ ﳒـﺪ‬
‫ﺍﻟﺘﻤﻴﻴﺰ ﺍﻟﻘﺎﺗﻞ ﺑﲔ ﺍﻟﻨﺎﺱ ﻓﻴﺤﺮﻡ ﺑﻌﻀﻬﻢ ﻣﻦ ﺍﻟﻌﻠﻢ ﺑﺴﺒﺐ ﻋﺪﻡ ﻗـﺪﺭ‪‬ﻢ ﻋﻠـﻰ ﺍﻻﻟﺘﺤـﺎﻕ‬
‫ﺑﺎﳌﺪﺍﺭﺱ ﻭﻣﻦ ﺍﻟﺘﺤﻖ ﺑﺎﳌﺪﺍﺭﺱ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻻﻟﺘﺤﺎﻕ ﺑﺎﳉﺎﻣﻌﺎﺕ ﻧﻈﺮﺍ ﻻﺭﺗﻔـﺎﻉ ﺗﻜـﺎﻟﻴﻒ‬
‫ﺍﻟﺪﺭﺍﺳﺔ‪،‬ﺑﻞ ﻭﳉﻮﺀ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﺇﱃ ﺧﺼﺨﺼﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﳛﺮﻡ ﺍﻟﻜﺜﲑ ﻣﻦ ﺃﺻﺤﺎﺏ‬

‫‪ - ٢٥‬ﺃﲪﺪ ﺷﻠﱯ‪،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ ﺹ )‪(٢٩١‬‬

‫‪ - ٢٦‬ﺯﻏﻠﻮﻝ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪،‬ﺹ )‪(١٠٤‬‬
‫‪٢٥‬‬
‫ﺍﻟﻜﻔﺎﺀﺍﺕ ﻭﺍﻟﻘﺪﺭﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻣﻦ ﲢﺼﻴﻞ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺸﻜﻞ ﺍﻟﺼﺤﻴﺢ ‪.‬ﻭﳛﺮﻡ ﺍﻷﻣﺔ ﻣﻦ ﻗـﺪﺭﺍ‪‬ﻢ‬
‫‪٢٧‬‬
‫ﻭﺇﻣﻜﺎﻧﺎ‪‬ﻢ ‪.‬‬

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‫‪- ٢٧‬‬
‫‪%٧A%٨D%٨٥%٩D%٣B%٨/%D٣٦٠٧٤٨http://dremadsaleh.maktoobblog.com/‬‬
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‫‪-٩A%٨A%D٨%٩D%٨A%٨D%١B%٨AA%D%٨D%٨٤%٩D%٧A%٨%D‬‬
‫‪٨%٩D%٨٥%٩D%٧A%٨D%٨٤%٩D%٣B%٨D%٥A%٨D%٨٤%٩D%٧A%٨%D‬‬
‫‪/٩A%٨A%D‬‬
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 ‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‬
‫ﲰﺎﺕ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﺴﻤﺔ ﺍﻷﻭﱃ – ﺍﻟﺮﺑﺎﻧﻴﺔ‪:‬‬

‫ﺲ ﺃ‪‬ﺎ ﺧ ‪‬ﲑ ﻷﻧﻔـﺴِﻨﺎ‪،‬ﻭﺃ ﱠﻥ ﺍﻟـﺴﻌﺎﺩ ﹶﺓ ﺗﻜﻤـ ‪‬ﻦ ﰲ‬
‫ﻭﺃ‪‬ﺎ ﱂ ﺗﺘﻐ ‪‬ﲑ ﻭﱂ ﺗﺘﺒﺪ ﹾﻝ‪،‬ﻭﻫﺬﺍ ﻳﻄﻤﺌ ‪‬ﻦ ﺍﻟﻨﻔ ‪‬‬
‫ﺐ ﻋﻠﻰ ﺗﺮﻛﻬﺎ‪:‬‬ ‫ﺗﻨﻔﻴﺬﻫﺎ‪،‬ﻭﺃ ﱠﻥ ﺍﻟﺸﻘﺎ َﺀ ﻳﺘﺮﺗ ‪‬‬
‫ﺕ ﺗﻄﺒﻴ ِﻖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﳌﺒﻨﻴﺔ ﻋﻠـﻰ‬
‫ﲑ ﻭﺍﻟﱪﻛ ﹸﺔ ﻭﺍﻟﺴﻌﺎﺩ ﹸﺓ ﻭﻭﻓﺮﺓ ُﺍﻹﻧﺘﺎﺝ ﻛﱡﻠﻬﺎ ﻣﻦ ﺑﺮﻛﺎ ِ‬
‫ﺃ‪.‬ﻓﺎﳋ ‪‬‬
‫ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ‪:‬‬
‫ﺽ‬
‫ﺴﻤ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﻟﹾـﹶﺄ ‪‬ﺭ ِ‬
‫ﺕ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺤﻨ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬﻢ‪ ‬ﺑ ‪‬ﺮﻛﹶﺎ ٍ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ ﱠﻥ ﹶﺃ ‪‬ﻫﻞﹶ ﺍﹾﻟ ﹸﻘﺮ‪‬ﻯ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﻭ‪‬ﺍ‪‬ﺗ ﹶﻘﻮ‪‬ﺍ ﹶﻟ ﹶﻔ‪‬ﺘ ‪‬‬
‫ﺴﺒ‪‬ﻮ ﹶﻥ {‪).‬ﺍﻷﻋﺮﺍﻑ‪.(٩٦:‬‬ ‫‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﻛ ﱠﺬﺑ‪‬ﻮﺍ ﹶﻓﹶﺄ ‪‬ﺧ ﹾﺬﻧ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ِﺑﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ﹾﻜ ِ‬
‫ﻚ ﺍﻟ ﹸﻘﺮ‪‬ﻯ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ِﺑﻤ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ‪‬ﻫ ‪‬ﻢ ِﺑ ِﻪ ﺍﻟ‪‬ﻨِﺒﻴ‪‬ﻮﻥﹶ‪ ،‬ﻭﺻ‪‬ـﺪ‪‬ﻗﹸﻮ ‪‬ﻫﻢ‪،‬ﻭ‪‬ﺍ‪‬ﺗ‪‬ﺒﻌ‪‬ﻮﺍ ﺍﻟﻨ‪‬ـﻮ ‪‬ﺭ ﺍﻟـﺬِﻱ‬ ‫‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ ﱠﻥ ﹶﺃ ‪‬ﻫ ﹶﻞ ِﺗ ﹾﻠ ‪‬‬
‫ﺴﻤ‪‬ﺎ ُﺀ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ‬
‫ﺕ ﺍﻟ ‪‬‬ ‫ﺤ ‪‬ﺮﻣ‪‬ﺎﺕِ‪َ ،‬ﻷ ‪‬ﻣ ﹶﻄ ‪‬ﺮ ِ‬
‫ﺟ‪‬ﺎﺅ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ِﺑ ِﻪ ِﻣ ‪‬ﻦ ِﻋ‪‬ﻨ ِﺪ ﺭ‪‬ﺑ ِﻬﻢ‪،‬ﻭ‪‬ﺍ‪‬ﺗ ﹶﻘﻮ‪‬ﺍ ِﺑ ِﻔ ‪‬ﻌ ِﻞ ﺍﻟﻄﱠﺎﻋ‪‬ﺎﺕِ‪ ،‬ﻭ‪‬ﺗ ‪‬ﺮ ِﻙ ﺍ ﹸﳌ ‪‬‬
‫ﷲ ‪‬ﻋﻠﹶـﻰ‬ ‫ﳋ‪‬ﻴﺮ‪‬ﺍﺕِ‪،‬ﻭ‪‬ﻟ ِﻜ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻛﹶـ ﱠﺬﺑ‪‬ﻮﺍ ‪‬ﺭﺳ‪‬ـﹶﻠ ‪‬ﻬﻢ‪،‬ﹶﻓﻌ‪‬ﺎﹶﻗ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ ﺍ ُ‬ ‫ﺽ ﺑِـﺎ ﹶ‬ ‫ﺖ ﺍ َﻷ ‪‬ﺭ ‪‬‬ ‫ِﺑِﺈ ﹾﺫ ِﻥ ‪‬ﺭ‪‬ﺑﻬ‪‬ﺎ‪ ،‬ﻭﹶﻟﻔﹶﺎﺿ‪‬ـ ِ‬
‫‪٢٨‬‬
‫ﻼ ِﻛ ِﻬﻢ‪ ‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ﺍ ‪‬ﺭ‪‬ﺗ ﹶﻜﺒ‪‬ﻮ ‪‬ﻩ ِﻣ ‪‬ﻦ ﺍﳌﹶﺂِﺛ ِﻢ ﻭ‪‬ﺍ ﹶﳌﺤ‪‬ﺎ ِﺭ ِﻡ‪.‬‬‫ﹶﺫِﻟﻚ‪ِ،‬ﺑِﺈ ‪‬ﻫ ﹶ‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﺃﻗﹶﺎﻣ‪‬ﻮﺍ ﺍﻟ‪‬ﺘ ‪‬ﻮﺭ‪‬ﺍ ﹶﺓ ﻭ‪‬ﺍﹾﻟِﺈ‪‬ﻧﺠِﻴ ﹶﻞ ‪‬ﻭ ‪‬ﻣﺎ ﹸﺃ‪‬ﻧ ِﺰ ﹶﻝ ِﺇﹶﻟ‪‬ﻴﻬِ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ ﹶﻟﹶﺄ ﹶﻛﻠﹸﻮﺍ ِﻣ ‪‬ﻦ ﹶﻓ ‪‬ﻮِﻗ ِﻬ ‪‬ﻢ‬
‫ﺼ ‪‬ﺪ ﹲﺓ ‪‬ﻭ ﹶﻛِﺜ ‪‬ﲑ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺳ‪‬ﺎ َﺀ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ {‪).‬ﺍﳌﺎﺋﺪﺓ‪(٦٦:‬‬ ‫ﺖ ﹶﺃ ‪‬ﺭ ‪‬ﺟِﻠ ِﻬ ‪‬ﻢ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹸﺃ ‪‬ﻣ ﹲﺔ ‪‬ﻣ ﹾﻘ‪‬ﺘ ِ‬
‫ﺤ ِ‬
‫‪‬ﻭ ِﻣ ‪‬ﻦ ‪‬ﺗ ‪‬‬
‫ﻒ ﻭ‪‬ﻻ‬ ‫ﺤﺮِﻳ ٍ‬ ‫ﺏ ﺍﻟﺬِﻱ ﹸﺃ‪‬ﻧ ِﺰ ﹶﻝ ﺇﹶﻟ‪‬ﻴ ِﻬﻢ‪ ،‬ﹶﻛﻤ‪‬ﺎ ‪‬ﺟﺎ َﺀ ِﻣ ‪‬ﻦ ِﻋ‪‬ﻨ ِﺪ ﺍﷲِ‪،‬ﺩ‪‬ﻭ ﹶﻥ ‪‬ﺗ ‪‬‬ ‫‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋ ِﻤﻠﹸﻮﺍ ِﺑﻤ‪‬ﺎ ﻓِﻲ ﺍﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﻼ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﺘ ‪‬ﻮﺭ‪‬ﺍ ِﺓ‬
‫ﺤ ‪‬ﻤﺪ‪،‬ﻷ ﱠﻥ ﹸﻛ ﹰ‬ ‫ﳊﻖ‪،‬ﻭ‪‬ﺍﻟ ‪‬ﻌ ‪‬ﻤ ِﻞ ِﺑ ‪‬ﻤ ﹾﻘ‪‬ﺘﻀ‪‬ﻰ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ﺑِ ِﻪ ‪‬ﻣ ‪‬‬ ‫ﻉﺍﹶ‬ ‫ﻚ ﺇﱃ ﺍ‪‬ﺗﺒ‪‬ﺎ ِ‬ ‫‪‬ﺗ‪‬ﺒﺪِﻳﻞٍ‪،‬ﹶﻟﻘﹶﺎ ‪‬ﺩ ‪‬ﻫ ‪‬ﻢ ﹶﺫِﻟ ‪‬‬
‫ﺤ ‪‬ﻤ ٍﺪ‬
‫ﳊﻖ‪،‬ﻭ‪‬ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ِﺑ ِﺮﺳ‪‬ﺎﹶﻟ ِﺔ ‪‬ﻣ ‪‬‬
‫ﺸﺮ‪ِ ‬ﺑ‪‬ﻨِﺒ ‪‬ﻲ ‪‬ﻳﻜﹸﻮ ﹸﻥ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ﹶﻻ ِﺩ ِﺇ ‪‬ﺳﻤ‪‬ﺎﻋِﻴ ﹶﻞ‪ .‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺍ‪‬ﺗ‪‬ﺒﻌ‪‬ﻮﺍ ﺍ ﹶ‬ ‫ﻭ‪‬ﺍ ِﻹ‪‬ﻧﺠِﻴ ِﻞ ‪‬ﺑ ‪‬‬
‫ﺴﻤ‪‬ﺎ ُﺀ ‪‬ﻋﻠﹶـ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻣ ﹶﻄﺮ‪‬ﻫـﺎ‬ ‫ﺖ ﺍﻟـ ‪‬‬ ‫ﷲ ‪‬ﻋﻠﹶـ‪‬ﻴ ِﻬ ‪‬ﻢ ِﺭ ‪‬ﺯﹶﻗ ‪‬ﻬﻢ‪ ،‬ﻭ َﻷﻏﹾـﺪ‪‬ﻗ ِ‬ ‫ﺸ ‪‬ﺮ ِﺑ ِﻪ ِﻛﺘ‪‬ﺎﺑ‪ ‬ﻬﻢ‪،‬ﹶﻟ ‪‬ﻮ ‪‬ﺳ ‪‬ﻊ ﺍ ُ‬
‫ﺍﻟﺬِﻱ ‪‬ﺑ ‪‬‬
‫ﷲ‬
‫ﻉﺍُ‬ ‫ﺖ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍِﺗﻬ‪‬ﺎ‪ .‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ِﻗﱠﻠ ﹰﺔ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﺆ ِﻣ‪‬ﻨ ﹲﺔ ‪‬ﻣ ﹾﻠ‪‬ﺘ ِﺰ ‪‬ﻣ ﹲﺔ ِﺑﹶﺄ ‪‬ﺣﻜﹶﺎ ِﻡ ﻣ‪‬ـﺎ ﺷ‪‬ـ ‪‬ﺮ ‪‬‬
‫‪‬ﻭ‪‬ﺑ ‪‬ﺮﻛﹶﺎِﺗﻬ‪‬ﺎ‪،‬ﻭ‪‬ﻷ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟ ‪‬‬
‫‪٢٩‬‬
‫ﹶﻟ ‪‬ﻬﻢ‪،‬ﻭ‪‬ﺃ ﹾﻛﹶﺜ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﹸﻃﻐ‪‬ﺎ ﹲﺓ ‪‬ﻣﺠ‪‬ﺎ ِﻭﺯ‪‬ﻭ ﹶﻥ َﻷﻭ‪‬ﺍ ِﻣ ِﺮ ﺍﷲِ‪ ،‬ﻭﺳ‪‬ﺎ َﺀ ‪‬ﻋ ‪‬ﻤﹸﻠ ‪‬ﻬ ‪‬ﻢ‪.‬‬

‫‪ - ٢٨‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(١٠٥١ / ١) -‬‬

‫‪ - ٢٩‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٧٣٦ / ١) -‬‬
‫‪٢٧‬‬
‫ﺇﻥ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﺗﻘﺮﺭﺍﻥ ﺃﺻﻼ ﻛﺒﲑﺍ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ‪،‬ﻭﻣﻦ ﰒ ﻓﻬﻤـﺎ ﲤـﺜﻼﻥ‬
‫ﺣﻘﻴﻘﺔ ﺿﺨﻤﺔ ﰲ ﺍﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬ﻭﻟﻌﻞ ﺍﳊﺎﺟﺔ ﺇﱃ ﺟﻼﺀ ﺫﻟﻚ ﺍﻷﺻﻞ‪،‬ﻭﺇﱃ ﺑﻴـﺎﻥ ﻫـﺬﻩ‬
‫ﺍﳊﻘﻴﻘﺔ ﱂ ﺗﻜﻦ ﻣﺎﺳﺔ ﻛﻤﺎ ﻫﻲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻌﻘﻞ ﺍﻟﺒﺸﺮﻱ‪،‬ﻭﺍﳌﻮﺍﺯﻳﻦ ﺍﻟﺒﺸﺮﻳﺔ‪،‬ﻭﺍﻷﻭﺿﺎﻉ ﺍﻟﺒﺸﺮﻳﺔ‬
‫ﺗﺘﺄﺭﺟﺢ ﻭﺗﻀﻄﺮﺏ ﻭﺗﺘﻮﻩ ﺑﲔ ﺿﺒﺎﺏ ﺍﻟﺘﺼﻮﺭﺍﺕ ﻭﺿﻼﻝ ﺍﳌﻨﺎﻫﺞ‪،‬ﺑﺈﺯﺍﺀ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﳋﻄﲑ‪..‬‬
‫ﺇﻥ ﺍﻟﻠﹼﻪ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻳﻘﻮﻝ ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪ -‬ﻭﻳﺼﺪﻕ ﺍﻟﻘﻮﻝ ﻭﻳﻨﻄﺒﻖ ﻋﻠﻰ ﻛﻞ ﺃﻫﻞ ﻛﺘـﺎﺏ‬
‫‪ -‬ﺇ‪‬ﻢ ﻟﻮ ﻛﺎﻧﻮﺍ ﺁﻣﻨﻮﺍ ﻭﺍﺗﻘﻮﺍ ﻟﻜﻔﺮ ﻋﻨﻬﻢ ﺳﻴﺌﺎ‪‬ﻢ ﻭﻷﺩﺧﻠﻬﻢ ﺟﻨﺎﺕ ﺍﻟﻨﻌﻴﻢ ‪ -‬ﻭﻫﺬﺍ ﺟـﺰﺍﺀ‬
‫ﺍﻵﺧﺮﺓ‪.‬ﻭﺇ‪‬ﻢ ﻟﻮ ﻛﺎﻧﻮﺍ ﺣﻘﻘﻮﺍ ﰲ ﺣﻴﺎ‪‬ﻢ ﺍﻟﺪﻧﻴﺎ ﻣﻨﻬﺞ ﺍﻟﻠﹼﻪ ﺍﳌﻤﺜﻞ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﻣـﺎ‬
‫ﺃﻧﺰﻟﻪ ﺍﻟﻠﹼﻪ ﺇﻟﻴﻬﻢ ﻣﻦ ﺍﻟﺘﻌﺎﻟﻴﻢ ‪ -‬ﻛﻤﺎ ﺃﻧﺰﳍﺎ ﺍﻟﻠﹼﻪ ﺑﺪﻭﻥ ﲢﺮﻳﻒ ﻭﻻ ﺗﺒﺪﻳﻞ ‪ -‬ﻟﺼﻠﺤﺖ ﺣﻴـﺎ‪‬ﻢ‬
‫ﺍﻟﺪﻧﻴﺎ‪،‬ﻭﳕﺖ ﻭﻓﺎﺿﺖ ﻋﻠﻴﻬﻢ ﺍﻷﺭﺯﺍﻕ‪،‬ﻭﻷﻛﻠﻮﺍ ﻣﻦ ﻓﻮﻗﻬﻢ ﻭﻣﻦ ﲢﺖ ﺃﺭﺟﻠﻬﻢ ﻣـﻦ ﻓـﻴﺾ‬
‫ﺍﻟﺮﺯﻕ‪،‬ﻭﻭﻓﺮﺓ ﺍﻟﻨﺘﺎﺝ ﻭﺣﺴﻦ ﺍﻟﺘﻮﺯﻳﻊ‪،‬ﻭﺻﻼﺡ ﺃﻣﺮ ﺍﳊﻴﺎﺓ‪..‬ﻭﻟﻜﻨﻬﻢ ﻻ ﻳﺆﻣﻨﻮﻥ ﻭﻻ ﻳﺘﻘﻮﻥ ﻭﻻ‬
‫ﻳﻘﻴﻤﻮﻥ ﻣﻨﻬﺞ ﺍﻟﻠﹼﻪ ‪ -‬ﺇﻻ ﻗﻠﺔ ﻣﻨﻬﻢ ﰲ ﺗﺎﺭﳜﻬﻢ ﺍﻟﻄﻮﻳﻞ ﻣﻘﺘﺼﺪﺓ ﻏﲑ ﻣﺴﺮﻓﺔ ﻋﻠـﻰ ﻧﻔـﺴﻬﺎ‬
‫» ‪‬ﻭ ﹶﻛِﺜ ‪‬ﲑ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺳﺎ َﺀ ﻣﺎ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ«‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻳﺒﺪﻭ ﻣﻦ ﺧﻼﻝ ﺍﻵﻳﺘﲔ ﺃﻥ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻘﻮﻯ ﻭﲢﻘﻴﻖ ﻣﻨﻬﺞ ﺍﻟﻠﹼﻪ ﰲ ﻭﺍﻗﻊ ﺍﳊﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ‬
‫ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪،‬ﻻ ﻳﻜﻔﻞ ﻷﺻﺤﺎﺑﻪ ﺟﺰﺍﺀ ﺍﻵﺧﺮﺓ ﻭﺣﺪﻩ ‪ -‬ﻭﺇﻥ ﻛﺎﻥ ﻫﻮ ﺍﳌﻘﺪ‪‬ﻡ ﻭﻫـﻮ‬
‫ﺍﻷﺩﻭﻡ ‪ -‬ﻭﻟﻜﻨﻪ ﻛﺬﻟﻚ ﻳﻜﻔﻞ ﺻﻼﺡ ﺃﻣﺮ ﺍﻟﺪﻧﻴﺎ‪،‬ﻭﳛﻘﻖ ﻷﺻﺤﺎﺑﻪ ﺟﺰﺍﺀ ﺍﻟﻌﺎﺟﻠﺔ‪..‬ﻭﻓﺮﺓ ﻭﳕﺎﺀ‬
‫ﻭﺣﺴﻦ ﺗﻮﺯﻳﻊ ﻭﻛﻔﺎﻳﺔ‪..‬ﻳﺮﲰﻬﺎ ﰲ ﺻﻮﺭﺓ ﺣـﺴﻴﺔ ﲡـﺴﻢ ﻣﻌـﲎ ﺍﻟـﻮﻓﺮﺓ ﻭﺍﻟﻔـﻴﺾ ﰲ‬
‫ﺖ ﹶﺃ ‪‬ﺭ ‪‬ﺟِﻠ ِﻬ ‪‬ﻢ«‪..‬‬
‫ﺤ ِ‬
‫ﻗﻮﻟﻪ‪»:‬ﻟﹶﹶﺄ ﹶﻛﻠﹸﻮﺍ ِﻣ ‪‬ﻦ ﹶﻓ ‪‬ﻮِﻗ ِﻬ ‪‬ﻢ ‪‬ﻭ ِﻣ ‪‬ﻦ ‪‬ﺗ ‪‬‬
‫ﻭﻫﻜﺬﺍ ﻳﺘﺒﲔ ﺃﻥ ﻟﻴﺲ ﻫﻨﺎﻟﻚ ﻃﺮﻳﻖ ﻣﺴﺘﻘﻞ ﳊﺴﻦ ﺍﳉﺰﺍﺀ ﰲ ﺍﻵﺧﺮﺓ ﻭﻃﺮﻳﻖ ﺁﺧﺮ ﻣـﺴﺘﻘﻞ‬
‫ﻟﺼﻼﺡ ﺍﳊﻴﺎﺓ ﰲ ﺍﻟﺪﻧﻴﺎ‪.‬ﺇﳕﺎ ﻫﻮ ﻃﺮﻳﻖ ﻭﺍﺣﺪ‪،‬ﺗﺼﻠﺢ ﺑﻪ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪،‬ﻓـﺈﺫﺍ ﺗﻨﻜـﺐ ﻫـﺬﺍ‬
‫ﺍﻟﻄﺮﻳﻖ ﻓﺴﺪﺕ ﺍﻟﺪﻧﻴﺎ ﻭﺧﺴﺮﺕ ﺍﻵﺧﺮﺓ‪..‬ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻮﺍﺣﺪ ﻫﻮ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻘﻮﻯ ﻭﲢﻘﻴـﻖ‬
‫ﺍﳌﻨﻬﺞ ﺍﻹﳍﻲ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪..‬‬
‫ﻭﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻟﻴﺲ ﻣﻨﻬﺞ ﺍﻋﺘﻘﺎﺩ ﻭﺇﳝﺎﻥ ﻭﺷﻌﻮﺭ ﻗﻠﱯ ﻭﺗﻘﻮﻯ ﻓﺤﺴﺐ‪،‬ﻭﻟﻜﻨﻪ ﻛﺬﻟﻚ ‪ -‬ﻭﺗﺒﻌﺎ‬
‫ﻟﺬﻟﻚ ‪ -‬ﻣﻨﻬﺞ ﺣﻴﺎﺓ ﺇﻧﺴﺎﻧﻴﺔ ﻭﺍﻗﻌﻴﺔ‪،‬ﻳﻘﺎﻡ‪،‬ﻭﺗﻘﺎﻡ ﻋﻠﻴﻪ ﺍﳊﻴﺎﺓ‪..‬ﻭﺇﻗﺎﻣﺘﻪ ‪ -‬ﻣﻊ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻘـﻮﻯ‬

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‫‪ -‬ﻫﻲ ﺍﻟﱵ ﺗﻜﻔﻞ ﺻﻼﺡ ﺍﳊﻴﺎﺓ ﺍﻷﺭﺿﻴﺔ‪،‬ﻭﻓﻴﺾ ﺍﻟﺮﺯﻕ‪،‬ﻭﻭﻓﺮﺓ ﺍﻟﻨﺘﺎﺝ‪،‬ﻭﺣﺴﻦ ﺍﻟﺘﻮﺯﻳـﻊ‪،‬ﺣﱴ‬
‫ﻳﺄﻛﻞ ﺍﻟﻨﺎﺱ ﲨﻴﻌﺎ ‪ -‬ﰲ ﻇﻞ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ‪ -‬ﻣﻦ ﻓﻮﻗﻬﻢ ﻭﻣﻦ ﲢﺖ ﺃﺭﺟﻠﻬﻢ‪.‬‬
‫ﺇﻥ ﺍﳌﻨﻬﺞ ﺍﻹﳝﺎﱐ ﻟﻠﺤﻴﺎﺓ ﻻ ﳚﻌﻞ ﺍﻟﺪﻳﻦ ﺑﺪﻳﻼ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﳚﻌﻞ ﺳﻌﺎﺩﺓ ﺍﻵﺧﺮﺓ ﺑﺪﻳﻼ ﻣـﻦ‬
‫ﺳﻌﺎﺩﺓ ﺍﻟﺪﻧﻴﺎ‪،‬ﻭﻻ ﳚﻌﻞ ﻃﺮﻳﻖ ﺍﻵﺧﺮﺓ ﻏﲑ ﻃﺮﻳﻖ ﺍﻟﺪﻧﻴﺎ‪..‬ﻭﻫﺬﻩ ﻫﻲ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻐﺎﺋﻤﺔ ﺍﻟﻴـﻮﻡ ﰲ‬
‫ﺃﻓﻜﺎﺭ ﺍﻟﻨﺎﺱ ﻭﻋﻘﻮﳍﻢ ﻭﺿﻤﺎﺋﺮﻫﻢ ﻭﺃﻭﺿﺎﻋﻬﻢ ﺍﻟﻮﺍﻗﻌﻴﺔ‪.‬‬
‫ﻟﻘﺪ ﺍﻓﺘﺮﻕ ﻃﺮﻳﻖ ﺍﻟﺪﻧﻴﺎ ﻭﻃﺮﻳﻖ ﺍﻵﺧﺮﺓ ﰲ ﺗﻔﻜﲑ ﺍﻟﻨﺎﺱ ﻭﺿﻤﲑﻫﻢ ﻭﻭﺍﻗﻌﻬﻢ‪.‬ﲝﻴﺚ ﺃﺻـﺒﺢ‬
‫ﺍﻟﻔﺮﺩ ﺍﻟﻌﺎﺩﻱ ‪ -‬ﻭﻛﺬﻟﻚ ﺍﻟﻔﻜﺮ ﺍﻟﻌﺎﻡ ﻟﻠﺒﺸﺮﻳﺔ ﺍﻟﻀﺎﻟﺔ ‪ -‬ﻻ ﻳﺮﻯ ﺃﻥ ﻫﻨﺎﻟﻚ ﺳﺒﻴﻼ ﻟﻼﻟﺘﻘـﺎﺀ‬
‫ﺑﲔ ﺍﻟﻄﺮﻳﻘﲔ‪.‬ﻭﻳﺮﻯ ﻋﻠﻰ ﺍﻟﻌﻜﺲ ﺃﻧﻪ ﺇﻣﺎ ﺃﻥ ﳜﺘﺎﺭ ﻃﺮﻳﻖ ﺍﻟﺪﻧﻴﺎ ﻓﻴﻬﻤﻞ ﺍﻵﺧﺮﺓ ﻣﻦ ﺣـﺴﺎﺑﻪ‬
‫ﻭﺇﻣﺎ ﺃﻥ ﳜﺘﺎﺭ ﻃﺮﻳﻖ ﺍﻵﺧﺮﺓ ﻓﻴﻬﻤﻞ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺣﺴﺎﺑﻪ ﻭﻻ ﺳﺒﻴﻞ ﺇﱃ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ﰲ ﺗﺼﻮﺭ‬
‫ﻭﻻ ﻭﺍﻗﻊ‪..‬ﻷﻥ ﻭﺍﻗﻊ ﺍﻷﺭﺽ ﻭﺍﻟﻨﺎﺱ ﻭﺃﻭﺿﺎﻋﻬﻢ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﺗﻮﺣﻲ ‪‬ﺬﺍ‪..‬‬
‫ﺣﻘﻴﻘﺔ‪:‬ﺇﻥ ﺃﻭﺿﺎﻉ ﺍﳊﻴﺎﺓ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﻀﺎﻟﺔ ﺍﻟﺒﻌﻴﺪﺓ ﻋﻦ ﺍﻟﻠﹼﻪ‪،‬ﻭﻋﻦ ﻣﻨﻬﺠﻪ ﻟﻠﺤﻴﺎﺓ‪،‬ﺍﻟﻴﻮﻡ ﺗﺒﺎﻋـﺪ‬
‫ﺑﲔ ﻃﺮﻳﻖ ﺍﻟﺪﻧﻴﺎ ﻭﻃﺮﻳﻖ ﺍﻵﺧﺮﺓ‪،‬ﻭﲢﺘﻢ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺍﻟﱪﻭﺯ ﰲ ﺍ‪‬ﺘﻤﻊ‪،‬ﻭﺍﻟﻜـﺴﺐ ﰲ‬
‫ﻣﻀﻤﺎﺭ ﺍﳌﻨﺎﻓﻊ ﺍﻟﺪﻧﻴﻮﻳﺔ‪،‬ﺃﻥ ﻳﺘﺨﻠﻮﺍ ﻋﻦ ﻃﺮﻳﻖ ﺍﻵﺧﺮﺓ ﻭﺃﻥ ﻳﻀﺤﻮﺍ ﺑﺎﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﳌﺜﻞ‬
‫ﺍﳋﻠﻘﻴﺔ ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺮﻓﻴﻌﺔ ﻭﺍﻟﺴﻠﻮﻙ ﺍﻟﻨﻈﻴﻒ‪،‬ﺍﻟﺬﻱ ﳛﺾ ﻋﻠﻴﻪ ﺍﻟﺪﻳﻦ‪.‬ﻛﻤﺎ ﲢﺘﻢ ﻋﻠﻰ ﺍﻟﺬﻳﻦ‬
‫ﻳﺮﻳﺪﻭﻥ ﺍﻟﻨﺠﺎﺓ ﰲ ﺍﻵﺧﺮﺓ ﺃﻥ ﻳﺘﺠﻨﺒﻮﺍ ﺗﻴﺎﺭ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﻭﺃﻭﺿﺎﻋﻬﺎ ﺍﻟﻘﺬﺭﺓ‪،‬ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﻳﺼﻞ‬
‫‪‬ﺎ ﺍﻟﻨﺎﺱ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻭﺿﺎﻉ ﺇﱃ ﺍﻟﱪﻭﺯ ﰲ ﺍ‪‬ﺘﻤﻊ‪،‬ﻭﺍﻟﻜﺴﺐ ﰲ ﻣـﻀﻤﺎﺭ ﺍﳌﻨﺎﻓﻊ‪،‬ﻷ‪‬ـﺎ‬
‫ﻭﺳﺎﺋﻞ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜـﻮﻥ ﻧﻈﻴﻔـﺔ ﻭﻻ ﻣﻄﺎﺑﻘـﺔ ﻟﻠـﺪﻳﻦ ﻭﺍﳋﻠـﻖ‪،‬ﻭﻻ ﻣﺮﺿـﻴﺔ ﻟﻠﹼـﻪ‬
‫ﺳﺒﺤﺎﻧﻪ‪..‬ﻭﻟﻜﻦ‪..‬ﺗﺮﺍﻫﺎ ﺿﺮﺑﺔ ﻻﺯﺏ! ﺗﺮﻯ ﺃﻧﻪ ﻻ ﻣﻔﺮ ﻣﻦ ﻫﺬﺍ ﺍﳊﺎﻝ ﺍﻟﺘﻌﻴﺲ؟ ﻭﻻ ﺳﺒﻴﻞ ﺇﱃ‬
‫ﺍﻟﻠﻘﺎﺀ ﺑﲔ ﻃﺮﻳﻖ ﺍﻟﺪﻧﻴﺎ ﻭﻃﺮﻳﻖ ﺍﻵﺧﺮﺓ؟‬
‫ﻛﻼ‪..‬ﺇ‪‬ﺎ ﻟﻴﺴﺖ ﺿﺮﺑﺔ ﻻﺯﺏ! ﻓﺎﻟﻌﺪﺍﺀ ﺑﲔ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﺍﻻﻓﺘﺮﺍﻕ ﺑـﲔ ﻃﺮﻳـﻖ ﺍﻟـﺪﻧﻴﺎ‬
‫ﻭﻃﺮﻳﻖ ﺍﻵﺧﺮﺓ‪،‬ﻟﻴﺲ ﻫﻮ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻨﻬﺎﺋﻴﺔ ﺍﻟﱵ ﻻ ﺗﻘﺒﻞ ﺍﻟﺘﺒﺪﻳﻞ‪..‬ﺑﻞ ﺇ‪‬ﺎ ﻟﻴﺴﺖ ﻣﻦ ﻃﺒﻴﻌﺔ ﻫﺬﻩ‬
‫ﺍﳊﻴﺎﺓ ﺃﺻﻼ‪.‬ﺇﳕﺎ ﻫﻲ ﻋﺎﺭﺽ ﻧﺎﺷﺊ ﻣﻦ ﺍﳓﺮﺍﻑ ﻃﺎﺭﺉ! ﺇﻥ ﺍﻷﺻﻞ ﰲ ﻃﺒﻴﻌﺔ ﺍﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
‫ﺃﻥ ﻳﻠﺘﻘﻲ ﻓﻴﻬﺎ ﻃﺮﻳﻖ ﺍﻟﺪﻧﻴﺎ ﻭﻃﺮﻳﻖ ﺍﻵﺧﺮﺓ ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺻﻼﺡ ﺍﻵﺧﺮﺓ ﻫﻮ ﺫﺍﺗـﻪ‬
‫ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺻﻼﺡ ﺍﻟﺪﻧﻴﺎ‪.‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻹﻧﺘﺎﺝ ﻭﺍﻟﻨﻤﺎﺀ ﻭﺍﻟﻮﻓﺮﺓ ﰲ ﻋﻤﻞ ﺍﻷﺭﺽ ﻫـﻮ ﺫﺍﺗـﻪ‬
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‫ﺍﳌﺆﻫﻞ ﻟﻨﻴﻞ ﺛﻮﺍﺏ ﺍﻵﺧﺮﺓ ﻛﻤﺎ ﺃﻧﻪ ﻫﻮ ﺍﳌﺆﻫﻞ ﻟﺮﺧﺎﺀ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻹﳝـﺎﻥ‬
‫ﻭﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻫﻲ ﺃﺳﺒﺎﺏ ﻋﻤﺮﺍﻥ ﻫﺬﻩ ﺍﻷﺭﺽ ﻛﻤﺎ ﺃ‪‬ﺎ ﻫﻲ ﻭﺳـﺎﺋﻞ ﺍﳊـﺼﻮﻝ‬
‫ﻋﻠﻰ ﺭﺿﻮﺍﻥ ﺍﻟﻠﹼﻪ ﻭﺛﻮﺍﺑﻪ ﺍﻷﺧﺮﻭﻱ‪..‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﻷﺻﻞ ﰲ ﻃﺒﻴﻌﺔ ﺍﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪..‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻷﺻﻞ ﻻ ﻳﺘﺤﻘﻖ ﺇﻻ ﺣﲔ ﺗﻘﻮﻡ ﺍﳊﻴﺎﺓ‬
‫ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﻟﻠﹼﻪ ﺍﻟﺬﻱ ﺭﺿﻴﻪ ﻟﻠﻨﺎﺱ‪..‬ﻓﻬﺬﺍ ﺍﳌﻨﻬﺞ ﻫﻮ ﺍﻟﺬﻱ ﳚﻌﻞ ﺍﻟﻌﻤﻞ ﻋﺒـﺎﺩﺓ‪،‬ﻭﻫﻮ ﺍﻟـﺬﻱ‬
‫ﳚﻌﻞ ﺍﳋﻼﻓﺔ ﰲ ﺍﻷﺭﺽ ﻭﻓﻖ ﺷﺮﻳﻌﺔ ﺍﻟﻠﹼﻪ ﻓﺮﻳﻀﺔ‪.‬ﻭﺍﳋﻼﻓﺔ ﻋﻤﻞ ﻭﺇﻧﺘﺎﺝ‪،‬ﻭﻭﻓﺮﺓ ﻭﳕﺎﺀ‪،‬ﻭﻋـﺪﻝ‬
‫ﰲ ﺍﻟﺘﻮﺯﻳﻊ ﻳﻔﻴﺾ ﺑﻪ ﺍﻟﺮﺯﻕ ﻋﻠﻰ ﺍﳉﻤﻴﻊ ﻣﻦ ﻓﻮﻗﻬﻢ ﻭﻣﻦ ﲢﺖ ﺃﺭﺟﻠﻬﻢ‪،‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻠﹼـﻪ ﰲ‬
‫ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ‪.‬‬
‫ﺇﻥ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﳚﻌﻞ ﻭﻇﻴﻔﺔ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻷﺭﺽ ﻫﻲ ﺍﳋﻼﻓﺔ ﻋﻦ ﺍﻟﻠﹼﻪ‪،‬ﺑﺈﺫﻥ ﺍﻟﻠﹼـﻪ‪،‬ﻭﻓﻖ‬
‫ﺷﺮﻁ ﺍﻟﻠﹼﻪ‪..‬ﻭﻣﻦ ﰒ ﳚﻌﻞ ﺍﻟﻌﻤﻞ ﺍﳌﻨﺘﺞ ﺍﳌﺜﻤﺮ‪،‬ﻭﺗﻮﻓﲑ ﺍﻟﺮﺧﺎﺀ ﺑﺎﺳﺘﺨﺪﺍﻡ ﻛﻞ ﻣﻘﺪﺭﺍﺕ ﺍﻷﺭﺽ‬
‫ﻭﺧﺎﻣﺎ‪‬ﺎ ﻭﻣﻮﺍﺭﺩﻫﺎ ‪ -‬ﺑﻞ ﺍﳋﺎﻣﺎﺕ ﻭﺍﳌﻮﺍﺭﺩ ﺍﻟﻜﻮﻧﻴـﺔ ﻛـﺬﻟﻚ ‪ -‬ﻫـﻮ ﺍﻟﻮﻓـﺎﺀ ﺑﻮﻇﻴﻔـﺔ‬
‫ﺍﳋﻼﻓﺔ‪.‬ﻭﻳﻌﺘﱪ ﻗﻴﺎﻡ ﺍﻹﻧﺴﺎﻥ ‪‬ﺬﻩ ﺍﻟﻮﻇﻴﻔﺔ ‪ -‬ﻭﻓﻖ ﻣﻨﻬﺞ ﺍﻟﻠﹼـﻪ ﻭﺷـﺮﻳﻌﺘﻪ ﺣـﺴﺐ ﺷـﺮﻁ‬
‫ﺍﻻﺳﺘﺨﻼﻑ ‪ -‬ﻃﺎﻋﺔ ﻟﻠﹼﻪ ﻳﻨﺎﻝ ﻋﻠﻴﻬﺎ ﺍﻟﻌﺒﺪ ﺛﻮﺍﺏ ﺍﻵﺧﺮﺓ ﺑﻴﻨﻤﺎ ﻫﻮ ﺑﻘﻴﺎﻣﻪ ‪‬ﺬﻩ ﺍﻟﻮﻇﻴﻔﺔ ﻋﻠﻰ‬
‫ﻫﺬﺍ ﺍﻟﻨﺤﻮ ﻳﻈﻔﺮ ﲞﲑﺍﺕ ﺍﻷﺭﺽ ﺍﻟﱵ ﺳﺨﺮﻫﺎ ﺍﻟﻠﹼﻪ ﻟﻪ ﻭﻳﻔﻴﺾ ﻋﻠﻴﻪ ﺍﻟﺮﺯﻕ ﻣﻦ ﻓﻮﻗـﻪ ﻭﻣـﻦ‬
‫ﲢﺖ ﺭﺟﻠﻴﻪ‪،‬ﻛﻤﺎ ﻳﺼﻮﺭ ﺍﻟﺘﻌﺒﲑ ﺍﻟﻘﺮﺁﱐ ﺍﳉﻤﻴﻞ! ﻭﻭﻓﻖ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻳﻌﺘـﱪ ﺍﻹﻧـﺴﺎﻥ‬
‫ﺍﻟﺬﻱ ﻻ ﻳﻔﺠﺮ ﻳﻨﺎﺑﻴﻊ ﺍﻷﺭﺽ‪،‬ﻭﻻ ﻳﺴﺘﻐﻞ ﻃﺎﻗﺎﺕ ﺍﻟﻜﻮﻥ ﺍﳌﺴﺨﺮﺓ ﻟﻪ‪،‬ﻋﺎﺻﻴﺎ ﻟﻠﹼﻪ‪،‬ﻧﺎﻛﻼ ﻋـﻦ‬
‫ﺽ ‪‬ﺧﻠِﻴ ﹶﻔ ﹰﺔ«‪.‬ﻭﻫﻮ‬
‫ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻮﻇﻴﻔﺔ ﺍﻟﱵ ﺧﻠﻘﻪ ﺍﻟﻠﹼﻪ ﳍﺎ‪،‬ﻭﻫﻮ ﻳﻘﻮﻝ ﻟﻠﻤﻼﺋﻜﺔ‪ِ»:‬ﺇﻧ‪‬ﻲ ﺟﺎ ِﻋ ﹲﻞ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺽ ‪‬ﺟﻤِﻴﻌﹰﺎ ِﻣ‪‬ﻨ ‪‬ﻪ«‪،‬ﻭﻣﻌﻄـﻼ‬ ‫ﺕ ﻭ‪‬ﻣﺎ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺨ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻣﺎ ﻓِﻲ ﺍﻟﺴ‪‬ﻤﺎﻭﺍ ِ‬
‫ﻳﻘﻮﻝ ﻛﺬﻟﻚ ﻟﻠﻨﺎﺱ‪ »:‬ﻭ ‪‬ﺳ ‪‬‬
‫ﻟﺮﺯﻕ ﺍﻟﻠﹼﻪ ﺍﳌﻮﻫﻮﺏ ﻟﻠﻌﺒﺎﺩ‪..‬ﻭﻫﻜﺬﺍ ﳜﺴﺮ ﺍﻵﺧﺮﺓ ﻷﻧﻪ ﺧﺴﺮ ﺍﻟﺪﻧﻴﺎ! ﻭﺍﳌﻨﻬﺞ ﺍﻹﺳـﻼﻣﻲ ‪-‬‬
‫‪‬ﺬﺍ ‪ -‬ﳚﻤﻊ ﺑﲔ ﺍﻟﻌﻤﻞ ﻟﻠﺪﻧﻴﺎ ﻭﺍﻟﻌﻤﻞ ﻟﻶﺧﺮﺓ ﰲ ﺗﻮﺍﻓﻖ ﻭﺗﻨﺎﺳﻖ‪.‬ﻓﻼ ﻳﻔﻮ‪‬ﺕ ﻋﻠﻰ ﺍﻹﻧـﺴﺎﻥ‬
‫ﺩﻧﻴﺎﻩ ﻟﻴﻨﺎﻝ ﺁﺧﺮﺗﻪ‪،‬ﻭﻻ ﻳﻔﻮﺕ ﻋﻠﻴﻪ ﺁﺧﺮﺗﻪ ﻟﻴﻨﺎﻝ ﺩﻧﻴﺎﻩ‪.‬ﻓﻬﻤﺎ ﻟﻴﺴﺎ ﻧﻘﻴـﻀﲔ ﻭﻻ ﺑـﺪﻳﻠﲔ ﰲ‬
‫ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﻫﺬﺍ ﺑﺎﻟﻘﻴﺎﺱ ﺇﱃ ﺟﻨﺲ ﺍﻹﻧﺴﺎﻥ ﻋﺎﻣﺔ‪،‬ﻭﺑﺎﻟﻘﻴﺎﺱ ﺇﱃ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻹﻧـﺴﺎﻧﻴﺔ ﺍﻟـﱵ ﺗﻘـﻮﻡ ﰲ‬
‫ﺍﻷﺭﺽ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﻟﻠﹼﻪ‪..‬ﻓﺄﻣﺎ ﺑﺎﻟﻘﻴﺎﺱ ﺇﱃ ﺍﻷﻓﺮﺍﺩ ﻓﺈﻥ ﺍﻷﻣﺮ ﻻ ﳜﺘﻠﻒ‪..‬ﺇﺫ ﺃﻥ ﻃﺮﻳﻖ ﺍﻟﻔـﺮﺩ‬
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‫ﻭﻃﺮﻳﻖ ﺍﳉﻤﺎﻋﺔ ‪ -‬ﰲ ﺍﳌﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ ‪ -‬ﻻ ﳜﺘﻠﻔﺎﻥ ﻭﻻ ﻳﺘﺼﺎﺩﻣﺎﻥ ﻭﻻ ﻳﺘﻌﺎﺭﺿﺎﻥ‪..‬ﻓﺎﳌﻨﻬﺞ‬
‫ﳛﺘﻢ ﻋﻠﻰ ﺍﻟﻔﺮﺩ ﺃﻥ ﻳﺒﺬﻝ ﺃﻗﺼﻰ ﻃﺎﻗﺘﻪ ﺍﳉﺴﻤﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﰲ ﺍﻟﻌﻤﻞ ﻭﺍﻹﻧﺘﺎﺝ ﻭﺃﻥ ﻳﺒﺘﻐـﻲ ﰲ‬
‫ﺍﻟﻌﻤﻞ ﻭﺍﻹﻧﺘﺎﺝ ﻭﺟﻪ ﺍﻟﻠﹼﻪ‪،‬ﻓﻼ ﻳﻈﻠﻢ ﻭﻻ ﻳﻐﺪﺭ ﻭﻻ ﻳﻐﺶ ﻭﻻ ﳜﻮﻥ‪،‬ﻭﻻ ﻳﺄﻛﻞ ﻣﻦ ﺳﺤﺖ‪،‬ﻭﻻ‬
‫ﳛﺘﺠﺰ ﺩﻭﻥ ﺃﺧﻴﻪ ﺍﶈﺘﺎﺝ ﰲ ﺍﳉﻤﺎﻋﺔ ﺷﻴﺌﺎ ﳝﻠﻜﻪ ‪ -‬ﻣﻊ ﺍﻻﻋﺘﺮﺍﻑ ﺍﻟﻜﺎﻣﻞ ﻟﻪ ﲟﻠﻜﻴﺘﻪ ﺍﻟﻔﺮﺩﻳـﺔ‬
‫ﻟﺜﻤﺮﺓ ﻋﻤﻠﻪ ﻭﺍﻻﻋﺘﺮﺍﻑ ﻟﻠﺠﻤﺎﻋﺔ ﲝﻘﻬﺎ ﰲ ﻣﺎﻟﻪ ﰲ ﺣﺪﻭﺩ ﻣﺎ ﻓﺮﺽ ﺍﻟﻠﹼﻪ ﻭﻣﺎ ﺷﺮﻉ ‪ -‬ﻭﺍﳌﻨﻬﺞ‬
‫ﻳﺴﺠﻞ ﻟﻠﻔﺮﺩ ﻋﻤﻠﻪ ‪ -‬ﰲ ﻫﺬﻩ ﺍﳊﺪﻭﺩ ﻭﻭﻓﻖ ﻫﺬﻩ ﺍﻻﻋﺘﺒﺎﺭﺍﺕ ‪ -‬ﻋﺒﺎﺩﺓ ﻟﻠﹼﻪ ﳚﺰﻳـﻪ ﻋﻠﻴﻬـﺎ‬
‫ﺑﺎﻟﱪﻛﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺑﺎﳉﻨﺔ ﰲ ﺍﻵﺧﺮﺓ‪..‬‬
‫ﻭﻳﺮﺑﻂ ﺍﳌﻨﻬﺞ ﺑﲔ ﺍﻟﻔﺮﺩ ﻭﺭﺑﻪ ﺭﺑﺎﻃﺎ ﺃﻗﻮﻯ ﺑﺎﻟﺸﻌﺎﺋﺮ ﺍﻟﺘﻌﺒﺪﻳﺔ ﺍﻟﱵ ﻳﻔﺮﺿﻬﺎ ﻋﻠﻴﻪ ﻟﻴﺴﺘﻮﺛﻖ ‪‬ﺬﺍ‬
‫ﺍﻟﺮﺑﺎﻁ ﻣﻦ ﲡﺪﺩ ﺻﻠﺘﻪ ﺑﺎﻟﻠﹼﻪ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﻮﺍﺣﺪ ﲬﺲ ﻣﺮﺍﺕ ﺑﺎﻟﺼﻼﺓ‪،‬ﻭﰲ ﺍﻟﻌﺎﻡ ﺍﻟﻮﺍﺣﺪ ﺛﻼﺛـﲔ‬
‫ﻳﻮﻣﺎ ﺑﺼﻮﻡ ﺭﻣﻀﺎﻥ‪،‬ﻭﰲ ﺍﻟﻌﻤﺮ ﻛﻠﻪ ﲝﺞ ﺑﻴﺖ ﺍﻟﻠﹼﻪ‪.‬ﻭﰲ ﻛﻞ ﻣﻮﺳﻢ ﺃﻭ ﰲ ﻛﻞ ﻋﺎﻡ ﺑـﺈﺧﺮﺍﺝ‬
‫ﺍﻟﺰﻛﺎﺓ‪..‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻗﻴﻤﺔ ﻫﺬﻩ ﺍﻟﻔﺮﺍﺋﺾ ﺍﻟﺘﻌﺒﺪﻳﺔ ﰲ ﺍﳌﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ‪.‬ﺇ‪‬ﺎ ﲡﺪﻳﺪ ﻟﻠﻌﻬﺪ ﻣﻊ ﺍﻟﻠﹼـﻪ ﻋﻠـﻰ‬
‫ﺍﻻﺭﺗﺒﺎﻁ ﲟﻨﻬﺠﻪ ﺍﻟﻜﻠﻲ ﻟﻠﺤﻴﺎﺓ‪.‬ﻭﻫﻲ ﻗﺮﰉ ﻟﻠﹼﻪ ﻳﺘﺠﺪﺩ ﻣﻌﻬﺎ ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺍﻟﻨﻬﻮﺽ ﺑﺘﻜﺎﻟﻴﻒ ﻫﺬﺍ‬
‫ﺍﳌﻨﻬﺞ‪،‬ﺍﻟﺬﻱ ﻳﻨﻈﻢ ﺃﻣﺮ ﺍﳊﻴﺎﺓ ﻛﻠﻬﺎ‪،‬ﻭﻳﺘﻮﱃ ﺷﺌﻮﻥ ﺍﻟﻌﻤﻞ ﻭﺍﻹﻧﺘﺎﺝ ﻭﺍﻟﺘﻮﺯﻳﻊ ﻭﺍﳊﻜـﻢ ﺑـﲔ‬
‫ﺍﻟﻨﺎﺱ ﰲ ﻋﻼﻗﺎ‪‬ﻢ ﻭﰲ ﺧﻼﻓﺎ‪‬ﻢ‪.‬ﻭﻳﺘﺠﺪﺩ ﻣﻌﻬﺎ ﺍﻟﺸﻌﻮﺭ ﺑﻌﻮﻥ ﺍﻟﻠﹼﻪ ﻭﻣـﺪﺩﻩ ﻋﻠـﻰ ﲪـﻞ‬
‫ﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﱵ ﻳﺘﻄﻠﺒﻬﺎ ﺍﻟﻨﻬﻮﺽ ‪‬ﺬﺍ ﺍﳌﻨﻬﺞ ﺍﻟﻜﻠﻲ ﺍﳌﺘﻜﺎﻣﻞ‪،‬ﻭﺍﻟﺘﻐﻠﺐ ﻋﻠﻰ ﺷﻬﻮﺍﺕ ﺍﻟﻨـﺎﺱ‬
‫ﻭﻋﻨﺎﺩﻫﻢ ﻭﺍﳓﺮﺍﻓﻬﻢ ﻭﺃﻫﻮﺍﺋﻬﻢ ﺣﲔ ﺗﻘﻒ ﰲ ﺍﻟﻄﺮﻳﻖ‪..‬ﻭﻟﻴﺴﺖ ﻫﺬﻩ ﺍﻟﺸﻌﺎﺋﺮ ﺍﻟﺘﻌﺒﺪﻳﺔ ﺃﻣـﻮﺭﺍ‬
‫ﻣﻨﻔﺼﻠﺔ ﻋﻦ ﺷﺌﻮﻥ ﺍﻟﻌﻤﻞ ﻭﺍﻹﻧﺘﺎﺝ ﻭﺍﻟﺘﻮﺯﻳﻊ ﻭﺍﳊﻜﻢ ﻭﺍﻟﻘﻀﺎﺀ‪،‬ﻭﺍﳉﻬﺎﺩ ﻹﻗﺮﺍﺭ ﻣﻨﻬﺞ ﺍﻟﻠﹼﻪ ﰲ‬
‫ﺍﻷﺭﺽ‪،‬ﻭﺗﻘﺮﻳﺮ ﺳﻠﻄﺎﻧﻪ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ‪..‬ﺇﳕﺎ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻘﻮﻯ ﻭﺍﻟـﺸﻌﺎﺋﺮ ﺍﻟﺘﻌﺒﺪﻳـﺔ ﺷـﻄﺮ‬
‫ﺍﳌﻨﻬﺞ‪،‬ﺍﳌﻌﲔ ﻋﻠﻰ ﺃﺩﺍﺀ ﺷﻄﺮﻩ ﺍﻵﺧﺮ‪..‬ﻭﻫﻜﺬﺍ ﻳﻜﻮﻥ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻘﻮﻯ ﻭﺇﻗﺎﻣﺔ ﻣﻨﻬﺞ ﺍﻟﻠﹼـﻪ ﰲ‬
‫ﺍﳊﻴﺎﺓ ﺍﻟﻌﻤﻠﻴﺔ ﺳﺒﻴﻼ ﻟﻠﻮﻓﺮﺓ ﻭﺍﻟﻔﻴﺾ‪.‬ﻛﻤﺎ ﻳﻌﺪ ﺍﻟﻠﹼﻪ ﺍﻟﻨﺎﺱ ﰲ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﺍﻟﻜﺮﳝﺘﲔ‪..‬‬
‫ﺇﻥ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ‪،‬ﻭﻛﺬﻟﻚ ﺍﳌﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻨﺒﺜﻖ ﻣﻨﻪ‪،‬ﻻ ﻳﻘﺪﻡ ﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ ﺑﺪﻳﻼ ﻣﻦ‬
‫ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪ -‬ﻭﻻ ﺍﻟﻌﻜﺲ ‪ -‬ﺇﳕﺎ ﻳﻘﺪﻣﻬﻤﺎ ﻣﻌﺎ ﰲ ﻃﺮﻳﻖ ﻭﺍﺣﺪ‪،‬ﻭﲜﻬﺪ ﻭﺍﺣﺪ‪.‬ﻭﻟﻜﻨـﻬﻤﺎ ﻻ‬
‫ﳚﺘﻤﻌﺎﻥ ﻛﺬﻟﻚ ﰲ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﺇﺫﺍ ﺍﺗﺒﻊ ﻣﻨﻬﺞ ﺍﻟﻠﹼﻪ ﻭﺣﺪﻩ ﰲ ﺍﳊﻴﺎﺓ ‪ -‬ﺩﻭﻥ ﺃﻥ ﻳـﺪﺧﻞ‬
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‫ﻋﻠﻴﻪ ﺗﻌﺪﻳﻼﺕ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﺃﻭﺿﺎﻉ ﺃﺧﺮﻯ ﱂ ﺗﻨﺒﺜﻖ ﻣﻦ ﻣﻨﻬﺞ ﺍﻟﻠﹼﻪ‪،‬ﺃﻭ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﺗﺼﻮﺭﺍﺗﻪ‬
‫ﺍﻟﺬﺍﺗﻴﺔ ﺍﻟﱵ ﱂ ﺗﻀﺒﻂ ‪‬ﺬﺍ ﺍﳌﻨﻬﺞ ‪ -‬ﻓﻔﻲ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻭﺣﺪﻩ ﻳﺘﻢ ﺫﻟﻚ ﺍﻟﺘﻨﺎﺳﻖ ﺍﻟﻜﺎﻣﻞ‪.‬‬
‫ﻭﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ‪ -‬ﻭﻛﺬﻟﻚ ﺍﳌﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻨﺒﺜﻖ ﻣﻨﻪ ‪ -‬ﻻ ﻳﻘﺪﻡ ﺍﻹﳝـﺎﻥ ﻭﺍﻟﻌﺒـﺎﺩﺓ‬
‫ﻭﺍﻟﺼﻼﺡ ﻭﺍﻟﺘﻘﻮﻯ‪،‬ﺑﺪﻳﻼ ﻣﻦ ﺍﻟﻌﻤﻞ ﻭﺍﻹﻧﺘـﺎﺝ ﻭﺍﻟﺘﻨﻤﻴـﺔ ﻭﺍﻟﺘﺤـﺴﲔ ﰲ ﻭﺍﻗـﻊ ﺍﳊﻴـﺎﺓ‬
‫ﺍﳌﺎﺩﻳﺔ‪..‬ﻭﻟﻴﺲ ﻫﻮ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﻳﻌﺪ ﺍﻟﻨﺎﺱ ﻓﺮﺩﻭﺱ ﺍﻵﺧﺮﺓ ﻭﻳﺮﺳﻢ ﳍﻢ ﻃﺮﻳﻘﻪ ﺑﻴﻨﻤـﺎ ﻳـﺪﻉ‬
‫ﻟﻠﻨﺎﺱ ﺃﻥ ﻳﺮﲰﻮﺍ ﻷﻧﻔﺴﻬﻢ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺆﺩﻱ ﺇﱃ ﻓﺮﺩﻭﺱ ﺍﻟـﺪﻧﻴﺎ ‪ -‬ﻛﻤـﺎ ﻳﺘـﺼﻮﺭ ﺑﻌـﺾ‬
‫ﺍﻟﺴﻄﺤﻴﲔ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ! ‪ -‬ﻓﺎﻟﻌﻤﻞ ﻭﺍﻹﻧﺘﺎﺝ ﻭﺍﻟﺘﻨﻤﻴﺔ ﻭﺍﻟﺘﺤﺴﲔ ﰲ ﻭﺍﻗﻊ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﲤﺜﻞ‬
‫ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ‪ -‬ﻭﺍﳌﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ ‪ -‬ﻓﺮﻳﻀﺔ ﺍﳋﻼﻓﺔ ﰲ ﺍﻷﺭﺽ‪.‬ﻭﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﺒـﺎﺩﺓ‬
‫ﻭﺍﻟﺼﻼﺡ ﻭﺍﻟﺘﻘﻮﻯ‪،‬ﲤﺜﻞ ﺍﻻﺭﺗﺒﺎﻃﺎﺕ ﻭﺍﻟﻀﻮﺍﺑﻂ ﻭﺍﻟﺪﻭﺍﻓﻊ ﻭﺍﳊﻮﺍﻓﺰ ﻟﺘﺤﻘﻴﻖ ﺍﳌﻨﻬﺞ ﰲ ﺣﻴـﺎﺓ‬
‫ﺍﻟﻨﺎﺱ ﻭﻫﺬﻩ ﻭﺗﻠﻚ ﻣﻌﺎ ﻫﻲ ﻣﺆﻫﻼﺕ ﺍﻟﻔﺮﺩﻭﺱ ﺍﻷﺭﺿﻲ ﻭﺍﻟﻔﺮﺩﻭﺱ ﺍﻷﺧﺮﻭﻱ ﻣﻌﺎ ﻭﺍﻟﻄﺮﻳﻖ‬
‫ﻫﻮ ﺍﻟﻄﺮﻳﻖ‪،‬ﻭﻻ ﻓﺼﺎﻡ ﺑﲔ ﺍﻟﺪﻳﻦ ﻭﺍﳊﻴﺎﺓ ﺍﻟﻮﺍﻗﻌﻴﺔ ﺍﳌﺎﺩﻳﺔ ﻛﻤﺎ ﻫﻮ ﻭﺍﻗﻊ ﰲ ﺍﻷﻭﺿﺎﻉ ﺍﳉﺎﻫﻠﻴﺔ‬
‫ﺍﻟﻘﺎﺋﻤﺔ ﰲ ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﺍﻟﻴﻮﻡ‪.‬ﻭﺍﻟﱵ ﻣﻨﻬﺎ ﻳﻘﻮﻡ ﰲ ﺃﻭﻫﺎﻡ ﺍﻟﻮﺍﳘﲔ ﺃﻧﻪ ﻻ ﻣﻔﺮ ﻣﻦ ﺃﻥ ﳜﺘـﺎﺭ‬
‫ﺍﻟﻨﺎﺱ ﺍﻟﺪﻧﻴﺎ ﺃﻭ ﳜﺘﺎﺭﻭﺍ ﺍﻵﺧﺮﺓ‪،‬ﻭﻻ ﳚﻤﻌﻮﺍ ﺑﻴﻨـﻬﻤﺎ ﰲ ﺗـﺼﻮﺭ ﺃﻭ ﰲ ﻭﺍﻗـﻊ‪..‬ﻷ‪‬ﻤـﺎ ﻻ‬
‫ﲡﺘﻤﻌﺎﻥ‪!..‬‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﻔﺼﺎﻡ ﺍﻟﻨﻜﺪ ﺑﲔ ﻃﺮﻳﻖ ﺍﻟﺪﻧﻴﺎ ﻭﻃﺮﻳﻖ ﺍﻵﺧﺮﺓ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ‪،‬ﻭﺑﲔ ﺍﻟﻌﻤـﻞ ﻟﻠـﺪﻧﻴﺎ‬
‫ﻭﺍﻟﻌﻤﻞ ﻟﻶﺧﺮﺓ‪،‬ﻭﺑﲔ ﺍﻟﻌﺒـﺎﺩﺓ ﺍﻟﺮﻭﺣﻴـﺔ ﻭﺍﻹﺑـﺪﺍﻉ ﺍﳌـﺎﺩﻱ‪،‬ﻭﺑﲔ ﺍﻟﻨﺠـﺎﺡ ﰲ ﺍﳊﻴـﺎﺓ‬
‫ﺍﻟﺪﻧﻴﺎ‪،‬ﻭﺍﻟﻨﺠﺎﺡ ﰲ ﺍﳊﻴﺎﺓ ﺍﻷﺧﺮﻯ‪..‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻔﺼﺎﻡ ﺍﻟﻨﻜﺪ ﻟﻴﺲ ﺿﺮﻳﺒﺔ ﻣﻔﺮﻭﺿﺔ ﻋﻠﻰ ﺍﻟﺒﺸﺮﻳﺔ‬
‫ﲝﻜﻢ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺪﺭ ﺍﳊﺘﻤﻴﺔ! ﺇﳕﺎ ﻫﻮ ﺿﺮﻳﺒﺔ ﺑﺎﺋﺴﺔ ﻓﺮﺿﺘﻬﺎ ﺍﻟﺒﺸﺮﻳﺔ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﻭﻫـﻲ‬
‫ﺗﺸﺮﺩ ﻋﻦ ﻣﻨﻬﺞ ﺍﻟﻠﹼﻪ‪،‬ﻭﺗﺘﺨﺬ ﻟﻨﻔﺴﻬﺎ ﻣﻨﺎﻫﺞ ﺃﺧﺮﻯ ﻣﻦ ﻋﻨﺪ ﺃﻧﻔﺴﻬﺎ‪،‬ﻣﻌﺎﺩﻳﺔ ﳌﻨـﻬﺞ ﺍﻟﻠﹼـﻪ ﰲ‬
‫ﺍﻷﺳﺎﺱ ﻭﺍﻻﲡﺎﻩ‪..‬‬
‫ﻭﻫﻲ ﺿﺮﻳﺒﺔ ﻳﺆﺩﻳﻬﺎ ﺍﻟﻨﺎﺱ ﻣﻦ ﺩﻣﺎﺋﻬﻢ ﻭﺃﻋﺼﺎ‪‬ﻢ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪،‬ﻓﻮﻕ ﻣﺎ ﻳﺆﺩﻭﻧﻪ ﻣﻨـﻬﺎ ﰲ‬
‫ﺍﻵﺧﺮﺓ ﻭﻫﻮ ﺃﺷﺪ ﻭﺃﻧﻜﻰ‪..‬‬
‫ﺇ‪‬ﻢ ﻳﺆﺩﻭ‪‬ﺎ ﻗﻠﻘﺎ ﻭﺣﲑﺓ ﻭﺷﻘﺎﺀ ﻗﻠﺐ ﻭﺑﻠﺒﻠﺔ ﺧﺎﻃﺮ‪،‬ﻣﻦ ﺟﺮﺍﺀ ﺧﻮﺍﺀ ﻗﻠﻮ‪‬ﻢ ﻣـﻦ ﻃﻤﺄﻧﻴﻨـﺔ‬
‫ﺍﻹﳝﺎﻥ ﻭﺑﺸﺎﺷﺘﻪ ﻭﺯﺍﺩﻩ ﻭﺭﻳﻪ‪،‬ﺇﺫﺍ ﻫﻢ ﺁﺛﺮﻭﺍ ﺍﻃﺮﺍﺡ ﺍﻟﺪﻳﻦ ﻛﻠﻪ‪،‬ﻋﻠﻰ ﺯﻋﻢ ﺃﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﻄﺮﻳﻖ‬
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‫ﺍﻟﻮﺣﻴﺪ ﻟﻠﻌﻤﻞ ﻭﺍﻹﻧﺘﺎﺝ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﺠﺮﺑﺔ‪،‬ﻭﺍﻟﻨﺠﺎﺡ ﺍﻟﻔﺮﺩﻱ ﻭﺍﳉﻤﺎﻋﻲ ﰲ ﺍﳌﻌﺘﺮﻙ ﺍﻟﻌـﺎﳌﻲ!‬
‫ﺫﻟﻚ ﺃ‪‬ﻢ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻳﺼﺎﺭﻋﻮﻥ ﻓﻄﺮ‪‬ﻢ‪،‬ﻳﺼﺎﺭﻋﻮﻥ ﺍﳉﻮﻋﺔ ﺍﻟﻔﻄﺮﻳـﺔ ﺇﱃ ﻋﻘﻴـﺪﺓ ﲤـﻸ‬
‫ﺍﻟﻘﻠﺐ‪،‬ﻭﻻ ﺗﻄﻴﻖ ﺍﻟﻔﺮﺍﻍ ﻭﺍﳋﻮﺍﺀ‪.‬ﻭﻫﻲ ﺟﻮﻋﺔ ﻻ ﲤﻠﺆﻫﺎ ﻣﺬﺍﻫﺐ ﺍﺟﺘﻤﺎﻋﻴـﺔ‪،‬ﺃﻭ ﻓﻠـﺴﻔﻴﺔ‪،‬ﺃﻭ‬
‫ﻓﻨﻴﺔ‪..‬ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪..‬ﻷ‪‬ﺎ ﺟﻮﻋﺔ ﺍﻟﱰﻋﺔ ﺇﱃ ﺇﻟﻪ‪..‬ﻭﻫﻢ ﻳﺆﺩﻭ‪‬ﺎ ﻛﺬﻟﻚ ﻗﻠﻘﺎ ﻭﺣﲑﺓ ﻭﺷـﻘﺎﺀ‬
‫ﻗﻠﺐ ﻭﺑﻠﺒﻠﺔ ﺧﺎﻃﺮ‪،‬ﺇﺫﺍ ﻫﻢ ﺣﺎﻭﻟﻮﺍ ﺍﻻﺣﺘﻔﺎﻅ ﺑﻌﻘﻴﺪﺓ ﰲ ﺍﻟﻠﹼﻪ ‪،‬ﻭﺣﺎﻭﻟﻮﺍ ﻣﻌﻬﺎ ﻣﺰﺍﻭﻟﺔ ﺍﳊﻴﺎﺓ ﰲ‬
‫ﻫﺬﺍ ﺍ‪‬ﺘﻤﻊ ﺍﻟﻌﺎﳌﻲ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻧﻈﺎﻣﻪ ﻛﻠﻪ ﻭﺗﻘﻮﻡ ﺃﻭﺿﺎﻋﻪ ﻭﺗﻘﻮﻡ ﺗﺼﻮﺭﺍﺗﻪ‪،‬ﻭﺗﻘﻮﻡ ﻭﺳـﺎﺋﻞ‬
‫ﺍﻟﻜﺴﺐ ﻓﻴﻪ ﻭﻭﺳﺎﺋﻞ ﺍﻟﻨﺠﺎﺡ ﻋﻠﻰ ﻏﲑ ﻣﻨﻬﺞ ﺍﻟﻠﹼﻪ‪،‬ﻭﺗﺘﺼﺎﺩﻡ ﻓﻴﻪ ﺍﻟﻌﻘﻴـﺪﺓ ﺍﻟﺪﻳﻨﻴـﺔ ﻭﺍﳋﻠـﻖ‬
‫ﺍﻟﺪﻳﲏ‪،‬ﻭﺍﻟﺴﻠﻮﻙ ﺍﻟﺪﻳﲏ‪،‬ﻣﻊ ﺍﻷﻭﺿﺎﻉ ﻭﺍﻟﻘﻮﺍﻧﲔ ﻭﺍﻟﻘﻴﻢ ﻭﺍﳌﻮﺍﺯﻳﻦ ﺍﻟﺴﺎﺋﺪﺓ ﰲ ﻫـﺬﺍ ﺍ‪‬ﺘﻤـﻊ‬
‫ﺍﳌﻨﻜﻮﺩ‪.‬‬
‫ﻭﺗﻌﺎﱐ ﺍﻟﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ﺫﻟﻚ ﺍﻟﺸﻘﺎﺀ‪،‬ﺳﻮﺍﺀ ﺍﺗﺒﻌﺖ ﺍﳌﺬﺍﻫﺐ ﺍﳌﺎﺩﻳﺔ ﺍﻹﳊﺎﺩﻳﺔ‪،‬ﺃﻭ ﺍﳌﺬﺍﻫﺐ ﺍﳌﺎﺩﻳﺔ‬
‫ﺍﻟﱵ ﲢﺎﻭﻝ ﺍﺳﺘﺒﻘﺎﺀ ﺍﻟﺪﻳﻦ ﻋﻘﻴﺪﺓ ﺑﻌﻴﺪﺓ ﻋﻦ ﻧﻈﺎﻡ ﺍﳊﻴﺎﺓ ﺍﻟﻌﻤﻠﻴﺔ‪..‬ﻭﺗﺘﺼﻮﺭ ‪ -‬ﺃﻭ ﻳـﺼﻮﺭ ﳍـﺎ‬
‫ﺃﻋﺪﺍﺀ ﺍﻟﺒﺸﺮﻳﺔ ‪ -‬ﺃﻥ ﺍﻟﺪﻳﻦ ﻟﻠﹼﻪ‪،‬ﻭﺃﻥ ﺍﳊﻴﺎﺓ ﻟﻠﻨﺎﺱ! ﻭﺃﻥ ﺍﻟـﺪﻳﻦ ﻋﻘﻴـﺪﺓ ﻭﺷـﻌﻮﺭ ﻭﻋﺒـﺎﺩﺓ‬
‫ﻭﺧﻠﻖ‪،‬ﻭﺍﳊﻴﺎﺓ ﻧﻈﺎﻡ ﻭﻗﺎﻧﻮﻥ ﻭﺇﻧﺘﺎﺝ ﻭﻋﻤﻞ! ﻭﺗﺆﺩﻱ ﺍﻟﺒﺸﺮﻳﺔ ﻫﺬﻩ ﺍﻟﻀﺮﻳﺒﺔ ﺍﻟﻔﺎﺩﺣﺔ‪..‬ﺿـﺮﻳﺒﺔ‬
‫ﺍﻟﺸﻘﺎﺀ ﻭﺍﻟﻘﻠﻖ ﻭﺍﳊﲑﺓ ﻭﺍﳋﻮﺍﺀ‪..‬ﻷ‪‬ﺎ ﻻ ‪‬ﺘﺪﻱ ﺇﱃ ﻣﻨﻬﺞ ﺍﻟﻠﹼﻪ ﺍﻟﺬﻱ ﻻ ﻳﻔﺼﻞ ﺑـﲔ ﺍﻟـﺪﻧﻴﺎ‬
‫ﻭﺍﻵﺧﺮﺓ ﺑﻞ ﳚﻤﻊ ﻭﻻ ﻳﻘﻴﻢ ﺍﻟﺘﻨﺎﻗﺾ ﻭﺍﻟﺘﻌﺎﺭﺽ ﺑﲔ ﺍﻟﺮﺧﺎﺀ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺮﺧﺎﺀ ﰲ ﺍﻵﺧﺮﺓ‪،‬ﺑﻞ‬
‫ﻳﻨﺴﻖ‪..‬‬
‫ﻭﻻ ﳚﻮﺯ ﺃﻥ ﲣﺪﻋﻨﺎ ﻇﻮﺍﻫﺮ ﻛﺎﺫﺑﺔ‪،‬ﰲ ﻓﺘﺮﺓ ﻣﻮﻗﻮﺗﺔ‪،‬ﺇﺫ ﻧﺮﻯ ﺃﳑﺎ ﻻ ﺗﺆﻣﻦ ﻭﻻ ﺗﺘﻘﻲ‪،‬ﻭﻻ ﺗﻘـﻴﻢ‬
‫ﻣﻨﻬﺞ ﺍﻟﻠﹼﻪ ﰲ ﺣﻴﺎ‪‬ﺎ‪،‬ﻭﻫﻲ ﻣﻮﻓﻮﺭﺓ ﺍﳋﲑﺍﺕ‪،‬ﻛﺜﲑﺓ ﺍﻹﻧﺘﺎﺝ ﻋﻈﻴﻤﺔ ﺍﻟﺮﺧﺎﺀ‪...‬‬
‫ﺇﻧﻪ ﺭﺧﺎﺀ ﻣﻮﻗﻮﺕ‪،‬ﺣﱴ ﺗﻔﻌﻞ ﺍﻟﺴﻨﻦ ﺍﻟﺜﺎﺑﺘﺔ ﻓﻌﻠﻬﺎ ﺍﻟﺜﺎﺑﺖ‪.‬ﻭﺣﱴ ﺗﻈﻬﺮ ﻛﻞ ﺁﺛﺎﺭ ﺍﻟﻔﺼﺎﻡ ﺍﻟﻨﻜﺪ‬
‫ﺑﲔ ﺍﻹﺑﺪﺍﻉ ﺍﳌﺎﺩﻱ ﻭﺍﳌﻨﻬﺞ ﺍﻟﺮﺑﺎﱐ‪..‬ﻭﺍﻵﻥ ﺗﻈﻬﺮ ﺑﻌﺾ ﻫﺬﻩ ﺍﻵﺛﺎﺭ ﰲ ﺻﻮﺭ ﺷﱴ‪:‬‬
‫ﺗﻈﻬﺮ ﰲ ﺳﻮﺀ ﺍﻟﺘﻮﺯﻳﻊ ﰲ ﻫـﺬﻩ ﺍﻷﻣﻢ‪،‬ﳑـﺎ ﳚﻌـﻞ ﺍ‪‬ﺘﻤـﻊ ﺣـﺎﻓﻼ ﺑﺎﻟـﺸﻘﺎﺀ‪،‬ﻭﺣﺎﻓﻼ‬
‫ﺑﺎﻷﺣﻘﺎﺩ‪،‬ﻭﺣﺎﻓﻼ ﺑﺎﳌﺨﺎﻭﻑ ﻣﻦ ﺍﻻﻧﻘﻼﺑﺎﺕ ﺍﳌﺘﻮﻗﻌﺔ ﻧﺘﻴﺠﺔ ﻫﺬﻩ ﺍﻷﺣﻘﺎﺩ ﺍﻟﻜﻈﻴﻤـﺔ‪..‬ﻭﻫـﻮ‬
‫ﺑﻼﺀ ﻋﻠﻰ ﺭﻏﻢ ﺍﻟﺮﺧﺎﺀ!‪..‬‬

‫‪٣٣‬‬
‫ﻭﺗﻈﻬﺮ ﰲ ﺍﻟﻜﺒﺖ ﻭﺍﻟﻘﻤﻊ ﻭﺍﳋﻮﻑ ﰲ ﺍﻷﻣﻢ ﺍﻟﱵ ﺃﺭﺍﺩﺕ ﺃﻥ ﺗﻀﻤﻦ ﻧﻮﻋﺎ ﻣﻦ ﻋﺪﺍﻟﺔ ﺍﻟﺘﻮﺯﻳﻊ‬
‫ﻭﺍﲣﺬﺕ ﻃﺮﻳﻖ ﺍﻟﺘﺤﻄﻴﻢ ﻭﺍﻟﻘﻤﻊ ﻭﺍﻹﺭﻫﺎﺏ ﻭﻧﺸﺮ ﺍﳋﻮﻑ ﻭﺍﻟﺬﻋﺮ‪،‬ﻹﻗﺮﺍﺭ ﺍﻹﺟﺮﺍﺀﺍﺕ ﺍﻟـﱵ‬
‫ﺗﺄﺧﺬ ‪‬ﺎ ﻹﻋﺎﺩﺓ ﺍﻟﺘﻮﺯﻳﻊ‪..‬ﻭﻫﻮ ﺑﻼﺀ ﻻ ﻳﺄﻣﻦ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻻ ﻳﻄﻤﺌﻦ ﻭﻻ ﻳﺒﻴـﺖ‬
‫ﻟﻴﻠﺔ ﰲ ﺳﻼﻡ! ﻭﺗﻈﻬﺮ ﰲ ﺍﻻﳓﻼﻝ ﺍﻟﻨﻔﺴﻲ ﻭﺍﳋﻠﻘﻲ ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﺑـﺪﻭﺭﻩ ‪ -‬ﺇﻥ ﻋـﺎﺟﻼ ﺃﻭ‬
‫ﺁﺟﻼ ‪ -‬ﺇﱃ ﺗﺪﻣﲑ ﺍﳊﻴﺎﺓ ﺍﳌﺎﺩﻳﺔ ﺫﺍ‪‬ﺎ‪.‬‬
‫ﻓﺎﻟﻌﻤﻞ ﻭﺍﻹﻧﺘﺎﺝ ﻭﺍﻟﺘﻮﺯﻳﻊ‪،‬ﻛﻠﻬﺎ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﺿﻤﺎﻧﺔ ﺍﻷﺧﻼﻕ‪.‬ﻭﺍﻟﻘﺎﻧﻮﻥ ﺍﻷﺭﺿﻲ ﻭﺣـﺪﻩ‬
‫ﻋﺎﺟﺰ ﻛﻞ ﺍﻟﻌﺠﺰ ﻋﻦ ﺗﻘﺪﱘ ﺍﻟﻀﻤﺎﻧﺎﺕ ﻟﺴﲑ ﺍﻟﻌﻤﻞ ﻛﻤﺎ ﻧﺮﻯ ﰲ ﻛﻞ ﻣﻜـﺎﻥ! ﻭﺗﻈﻬـﺮ ﰲ‬
‫ﺍﻟﻘﻠﻖ ﺍﻟﻌﺼﱯ ﻭﺍﻷﻣﺮﺍﺽ ﺍﳌﻨﻮﻋﺔ ﺍﻟﱵ ﲡﺘﺎﺡ ﺃﻣﻢ ﺍﻟﻌﺎﱂ ‪ -‬ﻭﲞﺎﺻﺔ ﺃﺷﺪﻫﺎ ﺭﺧﺎﺀ ﻣﺎﺩﻳﺎ ‪ -‬ﳑـﺎ‬
‫ﻳﻬﺒﻂ ﲟﺴﺘﻮﻯ ﺍﻟﺬﻛﺎﺀ ﻭﺍﻻﺣﺘﻤﺎﻝ‪.‬ﻭﻳﻬﺒﻂ ﺑﻌﺪ ﺫﻟﻚ ﲟﺴﺘﻮﻯ ﺍﻟﻌﻤﻞ ﻭﺍﻹﻧﺘﺎﺝ‪،‬ﻭﻳﻨﺘـﻬﻲ ﺇﱃ‬
‫ﺗﺪﻣﲑ ﺍﻻﻗﺘﺼﺎﺩ ﺍﳌﺎﺩﻱ ﻭﺍﻟﺮﺧﺎﺀ! ﻭﻫﺬﻩ ﺍﻟﺪﻻﺋﻞ ﺍﻟﻴﻮﻡ ﻭﺍﺿﺤﺔ ﻭﺿﻮﺣﺎ ﻛﺎﻓﻴﺎ ﻳﻠﻔﺖ ﺍﻷﻧﻈﺎﺭ!‬
‫ﻭﺗﻈﻬﺮ ﰲ ﺍﳋﻮﻑ ﺍﻟﺬﻱ ﺗﻌﻴﺶ ﻓﻴﻪ ﺍﻟﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ﻣﻦ ﺍﻟﺪﻣﺎﺭ ﺍﻟﻌﺎﳌﻲ ﺍﳌﺘﻮﻗﻊ ﰲ ﻛﻞ ﳊﻈﺔ ﰲ‬
‫ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﻀﻄﺮﺏ ﺍﻟﺬﻱ ﲢﻮﻡ ﺣﻮﻟﻪ ﻧﺬﺭ ﺍﳊﺮﺏ ﺍﳌﺪﻣﺮﺓ‪..‬ﻭﻫﻮ ﺧـﻮﻑ ﻳـﻀﻐﻂ ﻋﻠـﻰ‬
‫ﺃﻋﺼﺎﺏ ﺍﻟﻨﺎﺱ ﻣﻦ ﺣﻴﺚ ﻳﺸﻌﺮﻭﻥ ﺃﻭ ﻻ ﻳﺸﻌﺮﻭﻥ ﻓﻴﺼﻴﺒﻬﻢ ﺑﺸﱴ ﺍﻷﻣﺮﺍﺽ ﺍﻟﻌـﺼﺒﻴﺔ‪..‬ﻭﱂ‬
‫ﻳﻨﺘﺸﺮ ﺍﳌﻮﺕ ﺑﺎﻟﺴﻜﺘﺔ ﻭﺍﻧﻔﺠﺎﺭ ﺍﳌﺦ ﻭﺍﻻﻧﺘﺤﺎﺭ ﻛﻤﺎ ﺍﻧﺘﺸﺮ ﰲ ﺃﻣﻢ ﺍﻟﺮﺧﺎﺀ! ﻭﺗﻈﻬـﺮ ﻫـﺬﻩ‬
‫ﺍﻵﺛﺎﺭ ﻛﻠﻬﺎ ﺑﺼﻮﺭﺓ ﻣﺘﻘﺪﻣﺔ ﻭﺍﺿﺤﺔ ﰲ ﻣﻴﻞ ﺑﻌﺾ ﺍﻟﺸﻌﻮﺏ ﺇﱃ ﺍﻻﻧﺪﺛﺎﺭ ﻭﺍﻟﺪﻣﺎﺭ ‪ -‬ﻭﺃﻇﻬﺮ‬
‫ﺍﻷﻣﺜﻠﺔ ﺍﳊﺎﺿﺮﺓ ﺗﺘﺠﻠﻰ ﰲ ﺍﻟﺸﻌﺐ ﺍﻟﻔﺮﻧﺴﻲ ‪ -‬ﻭﻟﻴﺲ ﻫﺬﺍ ﺇﻻ ﻣـﺜﻼ ﻟﻶﺧـﺮﻳﻦ‪،‬ﰲ ﻓﻌـﻞ‬
‫ﺍﻻﻓﺘﺮﺍﻕ ﺑﲔ ﺍﻟﻨﺸﺎﻁ ﺍﳌﺎﺩﻱ ﻭﺍﳌﻨﻬﺞ ﺍﻟﺮﺑﺎﱐ ﻭﺍﻓﺘﺮﺍﻕ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪،‬ﻭﺍﻓﺘﺮﺍﻕ ﺍﻟﺪﻳﻦ ﻭﺍﳊﻴﺎﺓ ﺃﻭ‬
‫ﺍﲣﺎﺫ ﻣﻨﻬﺞ ﻟﻶﺧﺮﺓ ﻣﻦ ﻋﻨﺪ ﺍﻟﻠﹼﻪ‪،‬ﻭﺍﲣﺎﺫ ﻣﻨﻬﺞ ﻟﻠﺪﻧﻴﺎ ﻣﻦ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﻭﺇﻳﻘﺎﻉ ﻫـﺬﺍ ﺍﻟﻔـﺼﺎﻡ‬
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‫ﺍﻟﻨﻜﺪ ﺑﲔ ﻣﻨﻬﺞ ﺍﻟﻠﹼﻪ ﻭﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ!‬
‫ﺺ‪،‬ﺳﺎﳌ ﹲﺔ ﻣﻦ ﺍﻟﻌﻴﺐ‪،‬ﺑﻌﻴﺪ ﹲﺓ ﻋﻦ‬
‫ﺖ ﺭﺑﺎﻧﻴ ﹲﺔ ﻣﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞﱠ ﻓﺈ‪‬ﺎ ﻣﱪﺃ ﹲﺓ ﻣﻦ ﺍﻟﻨﻘ ِ‬
‫ﺏ‪.‬ﻭﻣﺎ ﺩﺍﻣ ‪‬‬
‫ﷲ ﻟﻪ ﺍﳌﺜﻞ ﺍﻷﻋﻠﻰ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪:‬‬
‫ﻒ ﻭﺍﻟﻈﻠﻢ‪،‬ﻷﻥﱠ ﺍ َ‬
‫ﺍﳊﻴ ِ‬

‫‪ - ٣٠‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٩٣٠ / ٢) -‬‬

‫‪٣٤‬‬
‫ﺤﺸ‪‬ﺎﺀ ﻭ‪‬ﺍﹾﻟﻤ‪‬ﻨ ﹶﻜ ِﺮ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ}:‬ﺇ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻳ ﹾﺄ ‪‬ﻣﺮ‪ ‬ﺑِﺎﹾﻟ ‪‬ﻌ ‪‬ﺪ ِﻝ ﻭ‪‬ﺍ ِﻹ ‪‬ﺣﺴ‪‬ﺎ ِﻥ ‪‬ﻭﺇِﻳﺘ‪‬ﺎﺀ ﺫِﻱ ﺍﹾﻟ ﹸﻘ ‪‬ﺮﺑ‪‬ﻰ ‪‬ﻭ‪‬ﻳ‪‬ﻨﻬ‪‬ﻰ ‪‬ﻋ ِﻦ ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬ﻐ ِﻲ ‪‬ﻳ ِﻌ ﹸﻈ ﹸﻜ ‪‬ﻢ ﹶﻟ ‪‬ﻌﱠﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ﹶﺬ ﱠﻛﺮ‪‬ﻭ ﹶﻥ { )‪ (٩٠‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪.‬‬
‫ﻼ ‪‬ﻡ‬
‫ﺖ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺍ ِﻹ ‪‬ﺳ ﹶ‬
‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ِﻧ ‪‬ﻌ ‪‬ﻤﺘِﻲ ‪‬ﻭ ‪‬ﺭﺿِﻴ ‪‬‬‫ﺖ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺩِﻳ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃ‪‬ﺗ ‪‬ﻤ ‪‬ﻤ ‪‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪...}:‬ﺍﹾﻟ‪‬ﻴﻮ‪ ‬ﻡ ﹶﺃ ﹾﻛ ‪‬ﻤ ﹾﻠ ‪‬‬
‫ﺩِﻳﻨ‪‬ﺎ‪ (٣) {..‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪.‬‬
‫ﻼﻓﹰﺎ ﹶﻛِﺜﲑ‪‬ﺍ{‬
‫ﻼ ‪‬ﻳ‪‬ﺘ ‪‬ﺪ‪‬ﺑﺮ‪‬ﻭ ﹶﻥ ﺍﹾﻟ ﹸﻘ ‪‬ﺮﺁ ﹶﻥ ‪‬ﻭﹶﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ِﻣ ‪‬ﻦ ﻋِﻨ ِﺪ ﹶﻏ‪‬ﻴ ِﺮ ﺍﻟﹼﻠ ِﻪ ﹶﻟ ‪‬ﻮ ‪‬ﺟﺪ‪‬ﻭﹾﺍ ﻓِﻴ ِﻪ ﺍ ‪‬ﺧِﺘ ﹶ‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﹶﺃﹶﻓ ﹶ‬
‫)‪ (٨٢‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪.‬‬
‫ﺝ ﺍﷲ‪،‬ﻭﻻ‬
‫ﺖ ﺭﺑﺎﻧﻴ ﹰﺔ ﻓﻬﻲ ﺍﻟﱵ ﺗﺸﺒ ‪‬ﻊ ‪‬ﺟﻮﻋ ﹶﺔ ﺍﻟﻔﻄﺮ ِﺓ ﻟﻠﻌﺒﺎﺩ ِﺓ ﻻ ﻳﺴﺪ‪‬ﻫﺎ ﺇﻻ ﻣﻨﻬﺎ ‪‬‬
‫ﺝ‪.-‬ﻭﻣﺎﺩﺍﻣ ‪‬‬
‫ﱄ‪:‬‬
‫ﻸﻫﺎ ﺍﻟﻨﻈ ‪‬ﻢ ﺍﻟﻔﻠﺴﻔﻴ ﹸﺔ‪،‬ﻭﻻ ﺍﻟﺴﻠﻄﺎ ﹸﻥ ﺍﻟﺴﻴﺎﺳﻲ‪،‬ﻭﻻ ﺍﻟﺜﺮﺍ ُﺀ ﺍﳌﺎ ﱡ‬
‫ﲤُ‬
‫ﺨ ﹾﻠ ِﻖ ﺍﻟﱠﻠ ِﻪ‬
‫ﺱ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﻟﹶﺎ ‪‬ﺗ‪‬ﺒﺪِﻳ ﹶﻞ ِﻟ ‪‬‬
‫ﻚ ﻟِﻠﺪ‪‬ﻳﻦِ ‪‬ﺣﻨِﻴﻔﹰﺎ ِﻓ ﹾﻄ ‪‬ﺮ ﹶﺓ ﺍﻟﱠﻠ ِﻪ ﺍﱠﻟﺘِﻲ ﹶﻓ ﹶﻄ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﹶﻓﹶﺄِﻗ ‪‬ﻢ ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬‬
‫ﺱ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ { )‪ (٣٠‬ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ‬ ‫ﻚ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ‪‬ﻴ ‪‬ﻢ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﹶﺫِﻟ ‪‬‬
‫ﷲ‬
‫ﺱ ﺃﻣﺎﻣﻬﺎ ﺳﻮﺍ ٌﺀ‪،‬ﻻ ﻓﻀ ﹶﻞ ﻟﻌﺮﰊ‪ ‬ﻋﻠﻰ ﻋﺠﻤـﻲ‪ ‬ﺇﻻ ﺑﺎﻟﺘﻘ ‪‬ﻮﻯ‪،‬ﻓـﺎ ُ‬
‫ﺖ ﺭﺑﺎﻧﻴ ﹰﺔ ﻓﺎﻟﻨﺎ ‪‬‬
‫ﺩ‪.‬ﻭﻣﺎﺩﺍﻣ ‪‬‬
‫ﺾ ﻋﻠﻰ ﺍﻷﺳﻮﺩ ‪-‬‬
‫ﲔ ﻓﻜﱡﻠﻬﻢ ﻋﺒﻴ ‪‬ﺪﻩ‪،‬ﻭﻫﻮ ﻻ ﻳﻔﻀ‪ ‬ﹸﻞ ﻟﻮﻧﹰﺎ ﻋﻠﻰ ﻟﻮ ٍﻥ‪،‬ﺍﻷﺑﻴ ‪‬‬
‫ﺱ ﺃﲨﻌ ‪‬‬
‫ﺧﺎﻟ ‪‬ﻖ ﺍﻟﻨﺎ ِ‬
‫ﻛﻤﺎ ﻫﻮ ﺍﳊﺎ ﹸﻝ ﰲ ﺍﻟﻘﺎﻧﻮ ِﻥ ﺍﻷﻣﺮﻳﻜﻲ‪:‬‬
‫ﺱ ِﺇﻧ‪‬ﺎ ‪‬ﺧﹶﻠ ﹾﻘﻨ‪‬ﺎﻛﹸﻢ ﻣ‪‬ﻦ ﹶﺫ ﹶﻛ ٍﺮ ‪‬ﻭﺃﹸﻧﺜﹶﻰ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﺷﻌ‪‬ﻮﺑ‪‬ﺎ ‪‬ﻭﹶﻗﺒ‪‬ﺎِﺋ ﹶﻞ ِﻟ‪‬ﺘﻌ‪‬ﺎ ‪‬ﺭﻓﹸﻮﺍ ِﺇ ﱠﻥ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﹶﺃ ﹾﻛ ‪‬ﺮ ‪‬ﻣ ﹸﻜ ‪‬ﻢ ﻋِﻨ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ﹶﺃ‪‬ﺗﻘﹶﺎ ﹸﻛ ‪‬ﻢ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠِﻴ ‪‬ﻢ ‪‬ﺧِﺒ ‪‬ﲑ{ )‪ (١٣‬ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ‬
‫ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ‪.‬ﻳﺎ ﺃﻳﻬﺎ ﺍﳌﺨﺘﻠﻔﻮﻥ ﺃﺟﻨﺎﺳﺎ ﻭﺃﻟﻮﺍﻧﺎ‪،‬ﺍﳌﺘﻔﺮﻗﻮﻥ ﺷﻌﻮﺑﺎ ﻭﻗﺒﺎﺋﻞ‪.‬ﺇﻧﻜﻢ ﻣـﻦ ﺃﺻـﻞ‬
‫ﻭﺍﺣﺪ‪.‬ﻓﻼ ﲣﺘﻠﻔﻮﺍ ﻭﻻ ﺗﺘﻔﺮﻗﻮﺍ ﻭﻻ ﺗﺘﺨﺎﺻﻤﻮﺍ ﻭﻻ ﺗﺬﻫﺒﻮﺍ ﺑﺪﺩﺍ‪.‬‬
‫ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ‪.‬ﻭﺍﻟﺬﻱ ﻳﻨﺎﺩﻳﻜﻢ ﻫﺬﺍ ﺍﻟﻨﺪﺍﺀ ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ‪..‬ﻣﻦ ﺫﻛﺮ ﻭﺃﻧﺜﻰ‪..‬ﻭﻫﻮ ﻳﻄﻠﻌﻜﻢ‬
‫ﻋﻠﻰ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺟﻌﻠﻜﻢ ﺷﻌﻮﺑﺎ ﻭﻗﺒﺎﺋﻞ‪.‬ﺇ‪‬ﺎ ﻟﻴﺴﺖ ﺍﻟﺘﻨﺎﺣﺮ ﻭﺍﳋﺼﺎﻡ‪.‬ﺇﳕـﺎ ﻫـﻲ ﺍﻟﺘﻌـﺎﺭﻑ‬
‫ﻭﺍﻟﻮﺋﺎﻡ‪.‬ﻓﺄﻣﺎ ﺍﺧﺘﻼﻑ ﺍﻷﻟﺴﻨﺔ ﻭﺍﻷﻟﻮﺍﻥ‪،‬ﻭﺍﺧﺘﻼﻑ ﺍﻟﻄﺒﺎﻉ ﻭﺍﻷﺧﻼﻕ‪،‬ﻭﺍﺧﺘﻼﻑ ﺍﳌﻮﺍﻫـﺐ‬
‫ﻭﺍﻻﺳﺘﻌﺪﺍﺩﺍﺕ‪،‬ﻓﺘﻨﻮﻉ ﻻ ﻳﻘﺘﻀﻲ ﺍﻟﱰﺍﻉ ﻭﺍﻟﺸﻘﺎﻕ‪،‬ﺑﻞ ﻳﻘﺘﻀﻲ ﺍﻟﺘﻌـﺎﻭﻥ ﻟﻠﻨـﻬﻮﺽ ﲜﻤﻴـﻊ‬
‫ﺍﻟﺘﻜﺎﻟﻴﻒ ﻭﺍﻟﻮﻓﺎﺀ ﲜﻤﻴﻊ ﺍﳊﺎﺟﺎﺕ‪.‬ﻭﻟﻴﺲ ﻟﻠﻮﻥ ﻭﺍﳉﻨﺲ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻟﻮﻃﻦ ﻭﺳﺎﺋﺮ ﻫﺬﻩ ﺍﳌﻌـﺎﱐ‬
‫ﻣﻦ ﺣﺴﺎﺏ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﻠﹼﻪ‪.‬ﺇﳕﺎ ﻫﻨﺎﻟﻚ ﻣﻴﺰﺍﻥ ﻭﺍﺣﺪ ﺗﺘﺤﺪﺩ ﺑﻪ ﺍﻟﻘﻴﻢ‪،‬ﻭﻳﻌـﺮﻑ ﺑـﻪ ﻓـﻀﻞ‬

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‫ﺍﻟﻨﺎﺱ‪ِ»:‬ﺇ ﱠﻥ ﹶﺃ ﹾﻛ ‪‬ﺮ ‪‬ﻣ ﹸﻜ ‪‬ﻢ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ﹶﺃﺗ‪‬ﻘﺎ ﹸﻛ ‪‬ﻢ«‪..‬ﻭﺍﻟﻜﺮﱘ ﺣﻘﺎ ﻫﻮ ﺍﻟﻜﺮﱘ ﻋﻨﺪ ﺍﻟﻠﹼﻪ‪.‬ﻭﻫﻮ ﻳﺰﻧﻜﻢ ﻋـﻦ‬
‫ﻋﻠﻢ ﻭﻋﻦ ﺧﱪﺓ ﺑﺎﻟﻘﻴﻢ ﻭﺍﳌﻮﺍﺯﻳﻦ‪ِ»:‬ﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠِﻴ ‪‬ﻢ ‪‬ﺧِﺒ ‪‬ﲑ«‪..‬‬
‫ﻭﻫﻜﺬﺍ ﺗﺴﻘﻂ ﲨﻴﻊ ﺍﻟﻔﻮﺍﺭﻕ‪،‬ﻭﺗﺴﻘﻂ ﲨﻴﻊ ﺍﻟﻘﻴﻢ‪،‬ﻭﻳﺮﺗﻔﻊ ﻣﻴﺰﺍﻥ ﻭﺍﺣﺪ ﺑﻘﻴﻤﺔ ﻭﺍﺣـﺪﺓ‪،‬ﻭﺇﱃ‬
‫ﻫﺬﺍ ﺍﳌﻴﺰﺍﻥ ﻳﺘﺤﺎﻛﻢ ﺍﻟﺒﺸﺮ‪،‬ﻭﺇﱃ ﻫﺬﻩ ﺍﻟﻘﻴﻤﺔ ﻳﺮﺟﻊ ﺍﺧﺘﻼﻑ ﺍﻟﺒﺸﺮ ﰲ ﺍﳌﻴﺰﺍﻥ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺗﺘﻮﺍﺭﻯ ﲨﻴﻊ ﺃﺳﺒﺎﺏ ﺍﻟﱰﺍﻉ ﻭﺍﳋﺼﻮﻣﺎﺕ ﰲ ﺍﻷﺭﺽ ﻭﺗﺮﺧﺺ ﲨﻴﻊ ﺍﻟﻘـﻴﻢ ﺍﻟـﱵ‬
‫ﻳﺘﻜﺎﻟﺐ ﻋﻠﻴﻬﺎ ﺍﻟﻨﺎﺱ‪.‬ﻭﻳﻈﻬﺮ ﺳﺒﺐ ﺿـﺨﻢ ﻭﺍﺿـﺢ ﻟﻸﻟﻔـﺔ ﻭﺍﻟﺘﻌـﺎﻭﻥ‪:‬ﺃﻟﻮﻫﻴـﺔ ﺍﻟﻠﹼـﻪ‬
‫ﻟﻠﺠﻤﻴﻊ‪،‬ﻭﺧﻠﻘﻬﻢ ﻣﻦ ﺃﺻﻞ ﻭﺍﺣﺪ‪.‬ﻛﻤﺎ ﻳﺮﺗﻔﻊ ﻟﻮﺍﺀ ﻭﺍﺣﺪ ﻳﺘﺴﺎﺑﻖ ﺍﳉﻤﻴﻊ ﻟﻴﻘﻔﻮﺍ ﲢﺘﻪ‪:‬ﻟـﻮﺍﺀ‬
‫ﺍﻟﺘﻘﻮﻯ ﰲ ﻇﻞ ﺍﻟﻠﹼﻪ‪.‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻠﻮﺍﺀ ﺍﻟﺬﻱ ﺭﻓﻌﻪ ﺍﻹﺳﻼﻡ ﻟﻴﻨﻘﺬ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻦ ﻋﻘﺎﺑﻴﻞ ﺍﻟﻌـﺼﺒﻴﺔ‬
‫ﻟﻠﺠﻨﺲ‪،‬ﻭﺍﻟﻌﺼﺒﻴﺔ ﻟﻸﺭﺽ‪،‬ﻭﺍﻟﻌﺼﺒﻴﺔ ﻟﻠﻘﺒﻴﻠﺔ‪،‬ﻭﺍﻟﻌﺼﺒﻴﺔ ﻟﻠﺒﻴﺖ‪.‬ﻭﻛﻠﻬﺎ ﻣﻦ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺇﻟﻴﻬﺎ‪،‬ﺗﺘﺰﻳﺎ‬
‫ﺑﺸﱴ ﺍﻷﺯﻳﺎﺀ‪،‬ﻭﺗﺴﻤﻰ ﺑﺸﱴ ﺍﻷﲰﺎﺀ‪.‬ﻭﻛﻠﻬﺎ ﺟﺎﻫﻠﻴﺔ ﻋﺎﺭﻳﺔ ﻣﻦ ﺍﻹﺳﻼﻡ! ﻭﻗﺪ ﺣﺎﺭﺏ ﺍﻹﺳﻼﻡ‬
‫ﻫﺬﻩ ﺍﻟﻌﺼﺒﻴﺔ ﺍﳉﺎﻫﻠﻴﺔ ﰲ ﻛﻞ ﺻﻮﺭﻫﺎ ﻭﺃﺷﻜﺎﳍﺎ‪،‬ﻟﻴﻘﻴﻢ ﻧﻈﺎﻣﻪ ﺍﻹﻧﺴﺎﱐ ﺍﻟﻌﺎﳌﻲ ﰲ ﻇﻞ ﺭﺍﻳـﺔ‬
‫ﻭﺍﺣﺪﺓ‪:‬ﺭﺍﻳﺔ ﺍﻟﻠﹼﻪ‪..‬ﻻ ﺭﺍﻳﺔ ﺍﻟﻮﻃﻨﻴﺔ‪.‬ﻭﻻ ﺭﺍﻳﺔ ﺍﻟﻘﻮﻣﻴﺔ‪.‬ﻭﻻ ﺭﺍﻳﺔ ﺍﻟﺒﻴﺖ‪.‬ﻭﻻ ﺭﺍﻳﺔ ﺍﳉﻨﺲ‪.‬ﻓﻜﻠـﻬﺎ‬
‫ﺭﺍﻳﺎﺕ ﺯﺍﺋﻔﺔ ﻻ ﻳﻌﺮﻓﻬﺎ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﺐ ﻋ‪‬ـ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻋ‪‬ﻴﺒ‪‬ـ ﹶﺔ‬ ‫ﷲ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ﻗﹶـ ‪‬ﺪ ﹶﺃ ﹾﺫﻫ‪‬ـ ‪‬‬ ‫ﷲ
‪ِ ":‬ﺇ ﱠﻥ ﺍ َ‬ ‫ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﷲ ِﻣ ‪‬ﻦ ‪‬ﺗﺮ‪‬ﺍﺏٍ‪،‬ﹶﻟ‪‬ﻴ‪‬ﻨ‪‬ﺘ ِﻬ‪‬ﻴ ‪‬ﻦ‬
‫ﺱ ‪‬ﺑﻨ‪‬ﻮ ﺁﺩ‪‬ﻡ‪ ،‬ﺧ ﹾﻠ ‪‬ﻖ ﺍ ِ‬
‫ﺨ ‪‬ﺮ ﺑِﺎﻟﹾﺂﺑ‪‬ﺎﺀِ‪ ،‬ﻣ ‪‬ﺆ ِﻣ ‪‬ﻦ ‪‬ﺗ ِﻘﻲ‪ ،‬ﻭﻓﹶﺎ ِﺟ ‪‬ﺮ ‪‬ﺷ ِﻘﻲ‪،‬ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺍﹾﻟﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴﺔِ‪،‬ﻭ‪‬ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﺠ ‪‬ﻌﻠﹶﺎ ِﻥ ﺍﱠﻟﺘِﻲ ﺗ‪‬ـ ‪‬ﺪﹶﻓ ‪‬ﻊ‬
‫ﷲ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِ‬
‫ﺨ ِﺮ ِﻫ ‪‬ﻢ ﺑِﺂﺑ‪‬ﺎِﺋ ِﻬ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴﺔِ‪،‬ﹶﺃ ‪‬ﻭ ﹶﻟ‪‬ﻴﻜﹸﻮ‪‬ﻧ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ‪‬ﻮ ﹶﻥ ﻋ‪‬ﻠﹶﻰ ﺍ ِ‬
‫ﹶﺃ ﹾﻗﻮ‪‬ﺍ ‪‬ﻡ ‪‬ﻋ ‪‬ﻦ ﹶﻓ ‪‬‬
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‫ﺍﻟ‪‬ﻨ‪‬ﺘ ‪‬ﻦ "‬
‫ﻼ ﻣِـ ‪‬ﻦ ﺍ َﻷﻧ‪‬ـﺼ‪‬ﺎﺭِ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‬ ‫ﺴ ‪‬ﻊ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﻬ‪‬ـﺎﺟِﺮِﻳ ‪‬ﻦ ‪‬ﺭﺟ‪‬ـ ﹰ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ِﺮ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﷲِ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻛ ‪‬‬
‫ﺴ ِﻤ ‪‬ﻊ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﺫﹶﺍﻙ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻣ‪‬ﺎ ﺑ‪‬ﺎ ﹸﻝ‬ ‫ﻱ‪:‬ﻳ‪‬ﺎ ﹶﻟ ﹾﻠ ‪‬ﻤﻬ‪‬ﺎ ِﺟﺮِﻳ ‪‬ﻦ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ ‪‬‬
‫ﻸ‪‬ﻧﺼ‪‬ﺎ ِﺭ ‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬ﻤﻬ‪‬ﺎ ِﺟ ِﺮ ‪‬‬ ‫ﻱ‪:‬ﻳ‪‬ﺎ ﹶﻟ َ‬‫ﺍ َﻷ‪‬ﻧﺼ‪‬ﺎ ِﺭ ‪‬‬
‫ﻼ ﻣِـ ‪‬ﻦ‬ ‫ﺴ ‪‬ﻊ ‪‬ﺭﺟ‪‬ـ ﹰ‬ ‫‪‬ﺩ ‪‬ﻋﻮ‪‬ﻯ ﺍﹾﻟﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ِﺔ ؟ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﷲِ‪ ،‬ﺭﺟ‪‬ـ ﹲﻞ ﻣِـ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﻬ‪‬ـﺎ ِﺟﺮِﻳ ‪‬ﻦ ﻛﹶـ ‪‬‬
‫ﷲ ‪‬ﺑ ‪‬ﻦ ﹶﺃ‪‬ﺑ ‪‬ﻲ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺳﻠﹸﻮ ٍﻝ‪:‬ﹶﻗ ‪‬ﺪ ﹶﻓ ‪‬ﻌﻠﹸﻮﻫ‪‬ﺎ‪،‬ﹶﻟِﺌ ‪‬ﻦ ‪‬ﺭ ‪‬ﺟ ‪‬ﻌﻨ‪‬ﺎ ِﺇﻟﹶﻰ‬
‫ﺍ َﻷ‪‬ﻧﺼ‪‬ﺎﺭِ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﺩﻋ‪‬ﻮﻫ‪‬ﺎ ﹶﻓِﺈ‪‬ﻧﻬ‪‬ﺎ ‪‬ﻣ‪‬ﻨِﺘ‪‬ﻨﺔﹲ‪،‬ﻓﹶﻘﹶﺎ ﹶﻝ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍ ِ‬

‫‪ - ٣١‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ ( ٤٧٦٣) (١٢٥ / ٧) -‬ﺻﺤﻴﺢ‬

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‫ﺏ ‪‬ﻋﻨ‪‬ـ ‪‬ﻖ ﻫ‪‬ـﺬﹶﺍ‬
‫ﷲ ﹶﺃﺿ‪‬ـ ِﺮ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ِﺔ ﹶﻟ‪‬ﻴﺨ‪ِ ‬ﺮ ‪‬ﺟ ‪‬ﻦ ﺍ َﻷ ‪‬ﻋ ‪‬ﺰ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﺍ َﻷ ﹶﺫﻝﱠ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪ :‬ﺩ ‪‬ﻋﻨِﻲ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫‪٣٢‬‬
‫ﺻﺤ‪‬ﺎ‪‬ﺑ ‪‬ﻪ‬
‫ﺤ ‪‬ﻤﺪ‪‬ﺍ ‪‬ﻳ ﹾﻘ‪‬ﺘ ﹸﻞ ﹶﺃ ‪‬‬
‫ﺱ ﹶﺃ ﱠﻥ ‪‬ﻣ ‪‬‬
‫ﺙ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺤ ‪‬ﺪ ﹸ‬ ‫ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎِﻓﻖِ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﺩ ‪‬ﻋﻪ‪ ،‬ﹶﻻ ‪‬ﻳﺘ‪ ‬‬
‫ﺸﺮِﻳ ِﻖ ﹶﻓﻘﹶﺎ ﹶﻝ‬
‫ﻂ ﹶﺃﻳ‪‬ﺎ ِﻡ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﻀ ‪‬ﺮ ﹶﺓ ‪‬ﺣ ‪‬ﺪﹶﺛﻨِﻰ ‪‬ﻣ ‪‬ﻦ ‪‬ﺳ ِﻤ ‪‬ﻊ ‪‬ﺧ ﹾﻄ‪‬ﺒ ﹶﺔ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ -
-‬ﻓِﻰ ‪‬ﻭ ‪‬ﺳ ِ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻧ ‪‬‬
‫ﺠﻤِـ ‪‬ﻰ ‪‬ﻭ ﹶﻻ‬ ‫ﻀ ﹶﻞ ِﻟ ‪‬ﻌ ‪‬ﺮِﺑ ‪‬ﻰ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﻋ ‪‬‬
‫ﺱ ﹶﺃ ﹶﻻ ِﺇ ﱠﻥ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ‪‬ﻭِﺇ ﱠﻥ ﹶﺃﺑ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ﹶﺃ ﹶﻻ ﹶﻻ ﹶﻓ ‪‬‬
‫» ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺖ«‬‫ﺠ ِﻤ ‪‬ﻰ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ ‪‬ﺮِﺑ ‪‬ﻰ ‪‬ﻭ ﹶﻻ َﻷ ‪‬ﺣ ‪‬ﻤ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﺳ ‪‬ﻮ ‪‬ﺩ ‪‬ﻭ ﹶﻻ ﹶﺃ ‪‬ﺳ ‪‬ﻮ ‪‬ﺩ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺮ ِﺇ ﱠﻻ ﺑِـﺎﻟ‪‬ﺘ ﹾﻘﻮ‪‬ﻯ ﹶﺃ‪‬ﺑﱠﻠﻐ‪‬ـ ‪‬‬
‫ِﻟ ‪‬ﻌ ‪‬‬
‫)ﺃﺧﺮﺟﻪ ﺃﲪﺪ(‪.٣٣‬‬
‫ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪.‬ﺍ‪‬ﺘﻤﻊ ﺍﻹﻧﺴﺎﱐ ﺍﻟﻌﺎﳌﻲ‪،‬ﺍﻟﺬﻱ ﲢـﺎﻭﻝ‬
‫ﺍﻟﺒﺸﺮﻳﺔ ﰲ ﺧﻴﺎﳍﺎ ﺍﶈﻠﻖ ﺃﻥ ﲢﻘﻖ ﻟﻮﻧﺎ ﻣﻦ ﺃﻟﻮﺍﻧﻪ ﻓﺘﺨﻔﻖ‪،‬ﻷ‪‬ﺎ ﻻ ﺗﺴﻠﻚ ﺇﻟﻴﻪ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻮﺍﺣـﺪ‬
‫ﺍﻟﻮﺍﺻﻞ ﺍﳌﺴﺘﻘﻴﻢ‪..‬‬
‫‪٣٤‬‬
‫ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻟﻠﹼﻪ‪..‬ﻭﻷ‪‬ﺎ ﻻ ﺗﻘﻒ ﲢﺖ ﺍﻟﺮﺍﻳﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺍ‪‬ﻤﻌﺔ‪..‬ﺭﺍﻳﺔ ﺍﻟﻠﹼﻪ‪..‬‬
‫ﺏ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ }:‬ﻣﻦ‪ ‬ﻋ ِﻤ ﹶﻞ ﺻ‪‬ﺎِﻟﺤ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﺫ ﹶﻛ ٍﺮ ﹶﺃ ‪‬ﻭ ﹸﺃ‪‬ﻧﺜﹶـﻰ‬
‫ﻀ ﹸﻞ ﺍﻟﺮﺟﺎ ﹶﻝ ﻋﻠﻰ ﺍﻟﻨﺴﺎ ِﺀ ﻣﻦ ﺑﺎ ِ‬
‫ﻭﻻ ﻳﻔ ‪‬‬
‫ﺴ ِﻦ ﻣ‪‬ـﺎ ﻛﹶـﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸـﻮ ﹶﻥ {‬
‫ﺠ ِﺰ‪‬ﻳ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﺃﺟ‪‬ـ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ِﺑﹶﺄﺣ‪‬ـ ‪‬‬
‫ﺤِﻴ‪‬ﻴ‪‬ﻨ ‪‬ﻪ ‪‬ﺣﻴ‪‬ﺎ ﹰﺓ ﹶﻃ‪‬ﻴ‪‬ﺒ ﹰﺔ ‪‬ﻭﹶﻟ‪‬ﻨ ‪‬‬
‫‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬ﺆ ِﻣ ‪‬ﻦ ﹶﻓﹶﻠ‪‬ﻨ ‪‬‬
‫)ﺍﻟﻨﺤﻞ‪.(٩٧:‬‬
‫ﺇﻥ ﺍﳉﻨﺴﲔ‪:‬ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ‪.‬ﻣﺘﺴﺎﻭﻳﺎﻥ ﰲ ﻗﺎﻋﺪﺓ ﺍﻟﻌﻤﻞ ﻭﺍﳉـﺰﺍﺀ‪،‬ﻭﰲ ﺻـﻠﺘﻬﻤﺎ ﺑﺎﻟﻠﹼـﻪ‪،‬ﻭﰲ‬
‫ﺟﺰﺍﺋﻬﻤﺎ ﻋﻨﺪ ﺍﻟﻠﹼﻪ‪.‬ﻭﻣﻊ ﺃﻥ ﻟﻔﻆ »ﻣﻦ« ﺣﲔ ﻳﻄﻠﻖ ﻳﺸﻤﻞ ﺍﻟـﺬﻛﺮ ﻭﺍﻷﻧﺜـﻰ ﺇﻻ ﺃﻥ ﺍﻟـﻨﺺ‬
‫ﻳﻔﺼﻞ‪ِ »:‬ﻣ ‪‬ﻦ ﹶﺫ ﹶﻛ ٍﺮ ﹶﺃ ‪‬ﻭ ﹸﺃﻧ‪‬ﺜﻰ"ﻟﺰﻳﺎﺩﺓ ﺗﻘﺮﻳﺮ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‪.‬ﻭﺫﻟﻚ ﰲ ﺍﻟﺴﻮﺭﺓ ﺍﻟﱵ ﻋﺮﺽ ﻓﻴﻬﺎ ﺳﻮﺀ‬
‫ﺭﺃﻱ ﺍﳉﺎﻫﻠﻴﺔ ﰲ ﺍﻷﻧﺜﻰ‪،‬ﻭﺿﻴﻖ ﺍ‪‬ﺘﻤﻊ ‪‬ﺎ‪،‬ﻭﺍﺳﺘﻴﺎﺀ ﻣﻦ ﻳﺒﺸﺮ ﲟﻮﻟﺪﻫﺎ‪،‬ﻭﺗﻮﺍﺭﻳﻪ ﻣﻦ ﺍﻟﻘﻮﻡ ﺣﺰﻧﺎ‬
‫ﻭﻏﻤﺎ ﻭﺧﺠﻼ ﻭﻋﺎﺭﺍ!‬

‫‪ - ٣٢‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٤٩٠٥) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ ( ٦٧٤٨) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪(٣٣٠ / ١٣) -‬‬
‫)‪(٥٩٩٠‬‬
‫ﺸِﺒ ‪‬ﻬﻬ‪‬ﺎ‪.‬‬
‫ﻚ ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻬ ‪‬ﻢ‪:‬ﹶﻓِﺈ‪‬ﻧﻬ‪‬ﺎ ﹶﺫﻣِﻴ ‪‬ﻤ ﹲﺔ‪ ،‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺹ ﻓِﻲ ‪‬ﻫﺬﹶﺍ‪ ،‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ‪:‬ﹶﻓِﺈﻧ‪‬ﻬ‪‬ﺎ ‪‬ﻣ‪‬ﻨِﺘ‪‬ﻨ ﹲﺔ ‪‬ﻳﺮِﻳ ‪‬ﺪ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻻ ِﻗﺼ‪‬ﺎ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﺣ‪‬ﺎِﺗ ٍﻢ‪:‬ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ ‪‬‬
‫‪ - ٣٣‬ﺑﺮﻗﻢ)‪ ( ٢٤٢٠٤‬ﻭﻫﻮ ﺻﺤﻴﺢ‬
‫‪ - ٣٤‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٣٣٤٨ / ٦) -‬‬
‫‪٣٧‬‬
‫ﻭﺃﻥ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺻﻴﻠﺔ ﻳﺮﺗﻜﺰ ﻋﻠﻴﻬﺎ‪.‬ﻗﺎﻋﺪﺓ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻠﹼـﻪ » ‪‬ﻭﻫ‪‬ـ ‪‬ﻮ‬
‫‪‬ﻣ ‪‬ﺆ ِﻣ ‪‬ﻦ« ﻓﺒﻐﲑ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻻ ﻳﻘﻮﻡ ﺑﻨﺎﺀ‪،‬ﻭﺑﻐﲑ ﻫﺬﻩ ﺍﻟﺮﺍﺑﻄﺔ ﻻ ﻳﺘﺠﻤﻊ ﺷﺘﺎﺗﻪ‪،‬ﺇﳕﺎ ﻫـﻮ ﻫﺒـﺎﺀ‬
‫ﻛﺮﻣﺎﺩ ﺍﺷﺘﺪﺕ ﺑﻪ ﺍﻟﺮﻳﺢ ﰲ ﻳﻮﻡ ﻋﺎﺻﻒ‪.‬‬
‫ﻭﺍﻟﻌﻘﻴﺪﺓ ﻫﻲ ﺍﶈﻮﺭ ﺍﻟﺬﻱ ﺗﺸﺪ ﺇﻟﻴﻪ ﺍﳋﻴﻮﻁ ﲨﻴﻌﺎ‪،‬ﻭﺇﻻ ﻓﻬﻲ ﺃﻧﻜﺎﺙ‪.‬ﻓﺎﻟﻌﻘﻴﺪﺓ ﻫﻲ ﺍﻟﱵ ﲡﻌﻞ‬
‫ﻟﻠﻌﻤﻞ ﺍﻟﺼﺎﱀ ﺑﺎﻋﺜﺎ ﻭﻏﺎﻳﺔ‪.‬ﻓﺘﺠﻌﻞ ﺍﳋﲑ ﺃﺻﻴﻼ ﺛﺎﺑﺘﺎ ﻳﺴﺘﻨﺪ ﺇﱃ ﺃﺻﻞ ﻛﺒﲑ‪.‬ﻻ ﻋﺎﺭﺿﺎ ﻣﺰﻋﺰﻋﺎ‬
‫ﳝﻴﻞ ﻣﻊ ﺍﻟﺸﻬﻮﺍﺕ ﻭﺍﻷﻫﻮﺍﺀ ﺣﻴﺚ ﲤﻴﻞ‪.‬‬
‫ﻭﺃﻥ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻣﻊ ﺍﻹﳝﺎﻥ ﺟﺰﺍﺅﻩ ﺣﻴﺎﺓ ﻃﻴﺒﺔ ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ‪.‬ﻻ ﻳﻬﻢ ﺃﻥ ﺗﻜـﻮﻥ ﻧﺎﻋﻤـﺔ‬
‫ﺭﻏﺪﺓ ﺛﺮﻳﺔ ﺑﺎﳌﺎﻝ‪.‬ﻓﻘﺪ ﺗﻜﻮﻥ ﺑﻪ‪،‬ﻭﻗﺪ ﻻ ﻳﻜﻮﻥ ﻣﻌﻬﺎ‪.‬ﻭﰲ ﺍﳊﻴﺎﺓ ﺃﺷﻴﺎﺀ ﻛﺜﲑﺓ ﻏﲑ ﺍﳌﺎﻝ ﺍﻟﻜﺜﲑ‬
‫ﺗﻄﻴﺐ ‪‬ﺎ ﺍﳊﻴﺎﺓ ﰲ ﺣﺪﻭﺩ ﺍﻟﻜﻔﺎﻳﺔ‪:‬‬
‫ﻓﻴﻬﺎ ﺍﻻﺗﺼﺎﻝ ﺑﺎﻟﻠﹼﻪ ﻭﺍﻟﺜﻘﺔ ﺑﻪ ﻭﺍﻻﻃﻤﺌﻨﺎﻥ ﺇﱃ ﺭﻋﺎﻳﺘﻪ ﻭﺳﺘﺮﻩ ﻭﺭﺿﺎﻩ‪.‬ﻭﻓﻴﻬﺎ ﺍﻟﺼﺤﺔ ﻭﺍﳍـﺪﻭﺀ‬
‫ﻭﺍﻟﺮﺿﻰ ﻭﺍﻟﱪﻛﺔ‪،‬ﻭﺳﻜﻦ ﺍﻟﺒﻴﻮﺕ ﻭﻣﻮﺩﺍﺕ ﺍﻟﻘﻠﻮﺏ‪.‬ﻭﻓﻴﻬﺎ ﺍﻟﻔﺮﺡ ﺑﺎﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻭﺁﺛـﺎﺭﻩ ﰲ‬
‫ﺍﻟﻀﻤﲑ ﻭﺁﺛﺎﺭﻩ ﰲ ﺍﳊﻴﺎﺓ‪..‬ﻭﻟﻴﺲ ﺍﳌﺎﻝ ﺇﻻ ﻋﻨﺼﺮﺍ ﻭﺍﺣﺪﺍ ﻳﻜﻔﻲ ﻣﻨﻪ ﺍﻟﻘﻠﻴﻞ‪،‬ﺣﲔ ﻳﺘﺼﻞ ﺍﻟﻘﻠﺐ‬
‫ﲟﺎ ﻫﻮ ﺃﻋﻈﻢ ﻭﺃﺯﻛﻰ ﻭﺃﺑﻘﻰ ﻋﻨﺪ ﺍﻟﻠﹼﻪ‪.‬‬
‫ﻭﺃﻥ ﺍﳊﻴﺎﺓ ﺍﻟﻄﻴﺒﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻻ ﺗﻨﻘﺺ ﻣﻦ ﺍﻷﺟﺮ ﺍﳊﺴﻦ ﰲ ﺍﻵﺧﺮﺓ‪.‬‬
‫ﻭﺃﻥ ﻫﺬﺍ ﺍﻷﺟﺮ ﻳﻜﻮﻥ ﻋﻠﻰ ﺃﺣﺴﻦ ﻣﺎ ﻋﻤﻞ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﻌﺎﻣﻠﻮﻥ ﰲ ﺍﻟﺪﻧﻴﺎ‪،‬ﻭﻳﺘﻀﻤﻦ ﻫﺬﺍ ﲡﺎﻭﺯ‬
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‫ﺍﻟﻠﹼﻪ ﳍﻢ ﻋﻦ ﺍﻟﺴﻴﺌﺎﺕ‪.‬ﻓﻤﺎ ﺃﻛﺮﻣﻪ ﻣﻦ ﺟﺰﺍﺀ!‪.‬‬
‫ﺾ‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ ‪‬ﻌ ٍ‬
‫ﻀ ﹶﻞ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺏ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪}:‬ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ﹸﻝ ﹶﻗﻮ‪‬ﺍﻣ‪‬ﻮ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﻨﺴ‪‬ﺎﺀ ِﺑﻤ‪‬ﺎ ﹶﻓ ‪‬‬
‫ﻭﻟﻴﺲ ﻣﻦ ﺑﺎ ِ‬
‫‪‬ﻭِﺑﻤ‪‬ﺎ ﺃﹶﻧ ﹶﻔﻘﹸﻮﹾﺍ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍِﻟ ِﻬ ‪‬ﻢ‪ (٣٤) {..‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‬
‫ﺇﻥ ﺍﻷﺳﺮﺓ ‪ -‬ﻛﻤﺎ ﻗﻠﻨﺎ ‪ -‬ﻫﻲ ﺍﳌﺆﺳﺴﺔ ﺍﻷﻭﱃ ﰲ ﺍﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬ﺍﻷﻭﱃ ﻣﻦ ﻧﺎﺣﻴﺔ ﺃ‪‬ﺎ ﻧﻘﻄﺔ‬
‫ﺍﻟﺒﺪﺀ ﺍﻟﱵ ﺗﺆﺛﺮ ﰲ ﻛﻞ ﻣﺮﺍﺣﻞ ﺍﻟﻄﺮﻳﻖ‪.‬ﻭﺍﻷﻭﱃ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻷﳘﻴﺔ ﻷ‪‬ﺎ ﺗﺰﺍﻭﻝ ﺇﻧﺸﺎﺀ ﻭﺗﻨـﺸﺌﺔ‬
‫ﺍﻟﻌﻨﺼﺮ ﺍﻹﻧﺴﺎﱐ‪،‬ﻭﻫﻮ ﺃﻛﺮﻡ ﻋﻨﺎﺻﺮ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‪،‬ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ‪.‬‬

‫‪ - ٣٥‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٢١٩٣ / ٤) -‬‬

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‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻷﺧﺮﻯ ﺍﻷﻗﻞ ﺷﺄﻧﺎ‪،‬ﻭﺍﻷﺭﺧﺺ ﺳﻌﺮﺍ‪:‬ﻛﺎﳌﺆﺳﺴﺎﺕ ﺍﳌﺎﻟﻴﺔ ﻭﺍﻟﺼﻨﺎﻋﻴﺔ‬
‫ﻭﺍﻟﺘﺠﺎﺭﻳﺔ‪...‬‬
‫ﻭﻣﺎ ﺇﻟﻴﻬﺎ‪...‬ﻻ ﻳﻮﻛﻞ ﺃﻣﺮﻫﺎ ‪ -‬ﻋﺎﺩﺓ ‪ -‬ﺇﻻ ﻷﻛﻔﺄ ﺍﳌﺮﺷﺤﲔ ﳍﺎ ﳑﻦ ﲣﺼﺼﻮﺍ ﰲ ﻫﺬﺍ ﺍﻟﻔـﺮﻉ‬
‫ﻋﻠﻤﻴﺎ‪،‬ﻭﺩﺭﺑﻮﺍ ﻋﻠﻴﻪ ﻋﻤﻠﻴﺎ‪،‬ﻓﻮﻕ ﻣﺎ ﻭﻫﺒﻮﺍ ﻣﻦ ﺍﺳﺘﻌﺪﺍﺩﺍﺕ ﻃﺒﻴﻌﻴﺔ ﻟﻺﺩﺍﺭﺓ ﻭﺍﻟﻘﻮﺍﻣﺔ‪...‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﺸﺄﻥ ﰲ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻷﻗﻞ ﺷﺄﻧﺎ ﻭﺍﻷﺭﺧﺺ ﺳﻌﺮﺍ‪..‬ﻓﺄﻭﱃ ﺃﻥ ﺗﺘﺒـﻊ ﻫـﺬﻩ‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﰲ ﻣﺆﺳﺴﺔ ﺍﻷﺳﺮﺓ‪،‬ﺍﻟﱵ ﺗﻨﺸﺊ ﺃﲦﻦ ﻋﻨﺎﺻﺮ ﺍﻟﻜﻮﻥ‪..‬ﺍﻟﻌﻨﺼﺮ ﺍﻹﻧﺴﺎﱐ‪..‬‬
‫ﻭﺍﳌﻨﻬﺞ ﺍﻟﺮﺑﺎﱐ ﻳﺮﺍﻋﻲ ﻫﺬﺍ‪.‬ﻭﻳﺮﺍﻋﻲ ﺑﻪ ﺍﻟﻔﻄﺮﺓ‪،‬ﻭﺍﻻﺳﺘﻌﺪﺍﺩﺍﺕ ﺍﳌﻮﻫﻮﺑﺔ ﻟﺸﻄﺮﻱ ﺍﻟﻨﻔﺲ ﻷﺩﺍﺀ‬
‫ﺍﻟﻮﻇﺎﺋﻒ ﺍﳌﻨﻮﻃﺔ ﺑﻜﻞ ﻣﻨﻬﻤﺎ ﻭﻓﻖ ﻫﺬﻩ ﺍﻻﺳﺘﻌﺪﺍﺩﺍﺕ‪،‬ﻛﻤﺎ ﻳﺮﺍﻋﻲ ﺑـﻪ ﺍﻟﻌﺪﺍﻟـﺔ ﰲ ﺗﻮﺯﻳـﻊ‬
‫ﺍﻷﻋﺒﺎﺀ ﻋﻠﻰ ﺷﻄﺮﻱ ﺍﻟﻨﻔﺲ ﺍﻟﻮﺍﺣﺪﺓ‪.‬‬
‫ﻭﺍﻟﻌﺪﺍﻟﺔ ﰲ ﺍﺧﺘﺼﺎﺹ ﻛﻞ ﻣﻨﻬﻤﺎ ﺑﻨﻮﻉ ﺍﻷﻋﺒﺎﺀ ﺍﳌﻬﻴﺄ ﳍﺎ‪،‬ﺍﳌﻌﺎﻥ ﻋﻠﻴﻬﺎ ﻣﻦ ﻓﻄﺮﺗﻪ ﻭﺍﺳﺘﻌﺪﺍﺩﺍﺗﻪ‬
‫ﺍﳌﺘﻤﻴﺰﺓ ﺍﳌﺘﻔﺮﺩﺓ‪..‬‬
‫ﻭﺍﳌﺴﻠﻢ ﺑﻪ ﺍﺑﺘﺪﺍﺀ ﺃﻥ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﻛﻼﳘﺎ ﻣﻦ ﺧﻠﻖ ﺍﻟﻠﹼﻪ‪.‬ﻭﺃﻥ ﺍﻟﻠﹼﻪ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻻ ﻳﺮﻳﺪ ﺃﻥ‬
‫ﻳﻈﻠﻢ ﺃﺣﺪﺍ ﻣﻦ ﺧﻠﻘﻪ‪،‬ﻭﻫﻮ ﻳﻬﻴﺌﻪ ﻭﻳﻌﺪﻩ ﻟﻮﻇﻴﻔﺔ ﺧﺎﺻـﺔ‪،‬ﻭﳝﻨﺤﻪ ﺍﻻﺳـﺘﻌﺪﺍﺩﺍﺕ ﺍﻟﻼﺯﻣـﺔ‬
‫ﻹﺣﺴﺎﻥ ﻫﺬﻩ ﺍﻟﻮﻇﻴﻔﺔ! ﻭﻗﺪ ﺧﻠﻖ ﺍﻟﻠﹼﻪ ﺍﻟﻨﺎﺱ ﺫﻛﺮﺍ ﻭﺃﻧﺜﻰ‪..‬ﺯﻭﺟﲔ ﻋﻠﻰ ﺃﺳـﺎﺱ ﺍﻟﻘﺎﻋـﺪﺓ‬
‫ﺍﻟﻜﻠﻴﺔ ﰲ ﺑﻨﺎﺀ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‪..‬ﻭﺟﻌﻞ ﻣﻦ ﻭﻇﺎﺋﻒ ﺍﳌﺮﺃﺓ ﺃﻥ ﲢﻤﻞ ﻭﺗﻀﻊ ﻭﺗﺮﺿﻊ ﻭﺗﻜﻔﻞ ﲦـﺮﺓ‬
‫ﺍﻻﺗﺼﺎﻝ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﺮﺟﻞ‪..‬ﻭﻫﻲ ﻭﻇﺎﺋﻒ ﺿﺨﻤﺔ ﺃﻭﻻ ﻭﺧﻄﲑﺓ ﺛﺎﻧﻴﺎ‪.‬ﻭﻟﻴـﺴﺖ ﻫﻴﻨـﺔ ﻭﻻ‬
‫ﻳﺴﲑﺓ‪،‬ﲝﻴﺚ ﺗﺆﺩ‪‬ﻯ ﺑﺪﻭﻥ ﺇﻋﺪﺍﺩ ﻋﻀﻮﻱ ﻭﻧﻔﺴﻲ ﻭﻋﻘﻠﻲ ﻋﻤﻴﻖ ﻏﺎﺋﺮ ﰲ ﻛﻴﺎﻥ ﺍﻷﻧﺜﻰ! ﻓﻜﺎﻥ‬
‫ﻋﺪﻻ ﻛﺬﻟﻚ ﺃﻥ ﻳﻨﻮﻁ ﺑﺎﻟﺸﻄﺮ ﺍﻟﺜﺎﱐ ‪ -‬ﺍﻟﺮﺟﻞ ‪ -‬ﺗﻮﻓﲑ ﺍﳊﺎﺟﺎﺕ ﺍﻟﻀﺮﻭﺭﻳﺔ‪.‬ﻭﺗﻮﻓﲑ ﺍﳊﻤﺎﻳﺔ‬
‫ﻛﺬﻟﻚ ﻟﻸﻧﺜﻰ ﻛﻲ ﺗﺘﻔﺮﻍ ﻟﻮﻇﻴﻔﺘﻬﺎ ﺍﳋﻄﲑﺓ ﻭﻻ ﳛﻤﻞ ﻋﻠﻴﻬﺎ ﺃﻥ ﲢﻤـﻞ ﻭﺗـﻀﻊ ﻭﺗﺮﺿـﻊ‬
‫ﻭﺗﻜﻔﻞ‪..‬ﰒ ﺗﻌﻤﻞ ﻭﺗﻜﺪ ﻭﺗﺴﻬﺮ ﳊﻤﺎﻳﺔ ﻧﻔﺴﻬﺎ ﻭﻃﻔﻠﻬﺎ ﰲ ﺁﻥ ﻭﺍﺣﺪ! ﻭﻛﺎﻥ ﻋﺪﻻ ﻛـﺬﻟﻚ‬
‫ﺃﻥ ﳝﻨﺢ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﳋﺼﺎﺋﺺ ﰲ ﺗﻜﻮﻳﻨﻪ ﺍﻟﻌﻀﻮﻱ ﻭﺍﻟﻌﺼﱯ ﻭﺍﻟﻌﻘﻠﻲ ﻭﺍﻟﻨﻔﺴﻲ ﻣﺎ ﻳﻌﻴﻨﻪ ﻋﻠﻰ‬
‫ﺃﺩﺍﺀ ﻭﻇﺎﺋﻔﻪ ﻫﺬﻩ‪.‬ﻭﺃﻥ ﲤﻨﺢ ﺍﳌﺮﺃﺓ ﰲ ﺗﻜﻮﻳﻨﻬﺎ ﺍﻟﻌﻀﻮﻱ ﻭﺍﻟﻌﺼﱯ ﻭﺍﻟﻌﻘﻠﻲ ﻭﺍﻟﻨﻔﺴﻲ ﻣﺎ ﻳﻌﻴﻨﻬﺎ‬
‫ﻋﻠﻰ ﺃﺩﺍﺀ ﻭﻇﻴﻔﺘﻬﺎ ﺗﻠﻚ‪.‬ﻭﻛﺎﻥ ﻫﺬﺍ ﻓﻌﻼ‪..‬ﻭﻻ ﻳﻈﻠﻢ ﺭﺑﻚ ﺃﺣﺪﺍ‪..‬‬

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‫ﻭﻣﻦ ﰒ ﺯﻭﺩﺕ ﺍﳌﺮﺃﺓ ‪ -‬ﻓﻴﻤﺎ ﺯﻭﺩﺕ ﺑﻪ ﻣﻦ ﺍﳋﺼﺎﺋﺺ ‪ -‬ﺑﺎﻟﺮﻗﺔ ﻭﺍﻟﻌﻄﻒ‪،‬ﻭﺳﺮﻋﺔ ﺍﻻﻧﻔﻌـﺎﻝ‬
‫ﻭﺍﻻﺳﺘﺠﺎﺑﺔ ﺍﻟﻌﺎﺟﻠﺔ ﳌﻄﺎﻟﺐ ﺍﻟﻄﻔﻮﻟﺔ ‪ -‬ﺑﻐﲑ ﻭﻋﻲ ﻭﻻ ﺳﺎﺑﻖ ﺗﻔﻜـﲑ ‪ -‬ﻷﻥ ﺍﻟـﻀﺮﻭﺭﺍﺕ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﻌﻤﻴﻘﺔ ﻛﻠﻬﺎ ‪ -‬ﺣﱴ ﰲ ﺍﻟﻔﺮﺩ ﺍﻟﻮﺍﺣﺪ ‪ -‬ﱂ ﺗﺘﺮﻙ ﻷﺭﺟﺤـﺔ ﺍﻟـﻮﻋﻲ ﻭﺍﻟـﺘﻔﻜﲑ‬
‫ﻭﺑﻄﺌﻪ‪،‬ﺑﻞ ﺟﻌﻠﺖ ﺍﻻﺳﺘﺠﺎﺑﺔ ﳍﺎ ﻏﲑ ﺇﺭﺍﺩﻳﺔ! ﻟﺘﺴﻬﻞ ﺗﻠﺒﻴﺘﻬﺎ ﻓﻮﺭﺍ ﻭﻓﻴﻤﺎ ﻳـﺸﺒﻪ ﺃﻥ ﻳﻜـﻮﻥ‬
‫ﻗﺴﺮﺍ‪.‬ﻭﻟﻜﻨﻪ ﻗﺴﺮ ﺩﺍﺧﻠﻲ ﻏﲑ ﻣﻔﺮﻭﺽ ﻣﻦ ﺍﳋﺎﺭﺝ ﻭﻟﺬﻳﺬ ﻭﻣﺴﺘﺤﺐ ﰲ ﻣﻌﻈـﻢ ﺍﻷﺣﻴـﺎﻥ‬
‫ﻛﺬﻟﻚ‪،‬ﻟﺘﻜﻮﻥ ﺍﻻﺳﺘﺠﺎﺑﺔ ﺳﺮﻳﻌﺔ ﻣﻦ ﺟﻬﺔ ﻭﻣﺮﳛﺔ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ‪ -‬ﻣﻬﻤﺎ ﻳﻜﻦ ﻓﻴﻬﺎ ﻣـﻦ‬
‫ﺍﳌﺸﻘﺔ ﻭﺍﻟﺘﻀﺤﻴﺔ! ﺻﻨﻊ ﺍﻟﻠﹼﻪ ﺍﻟﺬﻱ ﺃﺗﻘﻦ ﻛﻞ ﺷﻲﺀ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﳋﺼﺎﺋﺺ ﻟﻴﺴﺖ ﺳﻄﺤﻴﺔ‪.‬ﺑﻞ ﻫﻲ ﻏﺎﺋﺮﺓ ﰲ ﺍﻟﺘﻜﻮﻳﻦ ﺍﻟﻌﻀﻮﻱ ﻭﺍﻟﻌـﺼﱯ ﻭﺍﻟﻌﻘﻠـﻲ‬
‫ﻭﺍﻟﻨﻔﺴﻲ ﻟﻠﻤﺮﺃﺓ‪..‬ﺑﻞ ﻳﻘﻮﻝ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺨﺘﺼﲔ‪:‬ﺇ‪‬ﺎ ﻏﺎﺋﺮﺓ ﰲ ﺗﻜﻮﻳﻦ ﻛﻞ ﺧﻠﻴـﺔ‪.‬ﻷ‪‬ـﺎ‬
‫ﻋﻤﻴﻘﺔ ﰲ ﺗﻜﻮﻳﻦ ﺍﳋﻠﻴﺔ ﺍﻷﻭﱃ‪،‬ﺍﻟﱵ ﻳﻜﻮﻥ ﻣﻦ ﺍﻧﻘﺴﺎﻣﻬﺎ ﻭﺗﻜﺎﺛﺮﻫﺎ ﺍﳉﻨﲔ‪،‬ﺑﻜﻞ ﺧﺼﺎﺋـﺼﻪ‬
‫ﺍﻷﺳﺎﺳﻴﺔ! ﻭﻛﺬﻟﻚ ﺯﻭﺩ ﺍﻟﺮﺟﻞ ‪ -‬ﻓﻴﻤﺎ ﺯﻭﺩ ﺑﻪ ﻣﻦ ﺍﳋﺼﺎﺋﺺ ‪ -‬ﺑﺎﳋﺸﻮﻧﺔ ﻭﺍﻟﺼﻼﺑﺔ‪،‬ﻭﺑﻂﺀ‬
‫ﺍﻻﻧﻔﻌﺎﻝ ﻭﺍﻻﺳﺘﺠﺎﺑﺔ ﻭﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻮﻋﻲ ﻭﺍﻟﺘﻔﻜﲑ ﻗﺒﻞ ﺍﳊﺮﻛﺔ ﻭﺍﻻﺳﺘﺠﺎﺑﺔ‪.‬ﻷﻥ ﻭﻇﺎﺋﻔﻪ ﻛﻠﻬﺎ‬
‫ﻣﻦ ﺃﻭﻝ ﺍﻟﺼﻴﺪ ﺍﻟﺬﻱ ﻛﺎﻥ ﳝﺎﺭﺳﻪ ﰲ ﺃﻭﻝ ﻋﻬﺪﻩ ﺑﺎﳊﻴﺎﺓ ﺇﱃ ﺍﻟﻘﺘﺎﻝ ﺍﻟـﺬﻱ ﳝﺎﺭﺳـﻪ ﺩﺍﺋﻤـﺎ‬
‫ﳊﻤﺎﻳﺔ ﺍﻟﺰﻭﺝ ﻭﺍﻷﻃﻔﺎﻝ‪.‬ﺇﱃ ﺗﺪﺑﲑ ﺍﳌﻌﺎﺵ‪..‬ﺇﱃ ﺳﺎﺋﺮ ﺗﻜﺎﻟﻴﻔﻪ ﰲ ﺍﳊﻴﺎﺓ‪..‬ﻷﻥ ﻭﻇﺎﺋﻔﻪ ﻛﻠـﻬﺎ‬
‫ﲢﺘﺎﺝ ﺇﱃ ﻗﺪﺭ ﻣﻦ ﺍﻟﺘﺮﻭﻱ ﻗﺒﻞ ﺍﻹﻗﺪﺍﻡ ﻭﺇﻋﻤـﺎﻝ ﺍﻟﻔﻜـﺮ‪،‬ﻭﺍﻟﺒﻂﺀ ﰲ ﺍﻻﺳـﺘﺠﺎﺑﺔ ﺑﻮﺟـﻪ‬
‫ﻋﺎﻡ!‪..‬ﻭﻛﻠﻬﺎ ﻋﻤﻴﻘﺔ ﰲ ﺗﻜﻮﻳﻨﻪ ﻋﻤﻖ ﺧﺼﺎﺋﺺ ﺍﳌﺮﺃﺓ ﰲ ﺗﻜﻮﻳﻨﻬﺎ‪..‬‬
‫ﻭﻫﺬﻩ ﺍﳋﺼﺎﺋﺺ ﲡﻌﻠﻪ ﺃﻗﺪﺭ ﻋﻠﻰ ﺍﻟﻘﻮﺍﻣﺔ‪،‬ﻭﺃﻓﻀﻞ ﰲ ﳎﺎﳍﺎ‪..‬ﻛﻤﺎ ﺃﻥ ﺗﻜﻠﻴﻔـﻪ ﺑﺎﻹﻧﻔـﺎﻕ ‪-‬‬
‫ﻭﻫﻮ ﻓﺮﻉ ﻣﻦ ﺗﻮﺯﻳﻊ ﺍﻻﺧﺘﺼﺎﺻﺎﺕ ‪ -‬ﳚﻌﻠﻪ ﺑﺪﻭﺭﻩ ﺃﻭﱃ ﺑﺎﻟﻘﻮﺍﻣـﺔ‪،‬ﻷﻥ ﺗـﺪﺑﲑ ﺍﳌﻌـﺎﺵ‬
‫ﻟﻠﻤﺆﺳﺴﺔ ﻭﻣﻦ ﻓﻴﻬﺎ ﺩﺍﺧﻞ ﰲ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻣﺔ ﻭﺍﻹﺷﺮﺍﻑ ﻋﻠﻰ ﺗﺼﺮﻳﻒ ﺍﳌﺎﻝ ﻓﻴﻬﺎ ﺃﻗـﺮﺏ ﺇﱃ‬
‫ﻃﺒﻴﻌﺔ ﻭﻇﻴﻔﺘﻪ ﻓﻴﻬﺎ‪..‬‬
‫ﻭﻫﺬﺍﻥ ﳘﺎ ﺍﻟﻌﻨﺼﺮﺍﻥ ﺍﻟﻠﺬﺍﻥ ﺃﺑﺮﺯﳘﺎ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ‪،‬ﻭﻫﻮ ﻳﻘﺮﺭ ﻗﻮﺍﻣﺔ ﺍﻟﺮﺟﺎﻝ ﻋﻠﻰ ﺍﻟﻨـﺴﺎﺀ ﰲ‬
‫ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪.‬‬

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‫ﻗﻮﺍﻣﺔ ﳍﺎ ﺃﺳﺒﺎ‪‬ﺎ ﻣﻦ ﺍﻟﺘﻜـﻮﻳﻦ ﻭﺍﻻﺳـﺘﻌﺪﺍﺩ‪.‬ﻭﳍـﺎ ﺃﺳـﺒﺎ‪‬ﺎ ﻣـﻦ ﺗﻮﺯﻳـﻊ ﺍﻟﻮﻇـﺎﺋﻒ‬
‫ﻭﺍﻻﺧﺘﺼﺎﺻﺎﺕ‪.‬ﻭﳍﺎ ﺃﺳﺒﺎ‪‬ﺎ ﻣﻦ ﺍﻟﻌﺪﺍﻟﺔ ﰲ ﺍﻟﺘﻮﺯﻳﻊ ﻣﻦ ﻧﺎﺣﻴﺔ ﻭﺗﻜﻠﻴﻒ ﻛﻞ ﺷﻄﺮ ‪ -‬ﰲ ﻫﺬﺍ‬
‫ﺍﻟﺘﻮﺯﻳﻊ ‪ -‬ﺑﺎﳉﺎﻧﺐ ﺍﳌﻴﺴﺮ ﻟﻪ‪،‬ﻭﺍﻟﺬﻱ ﻫﻮ ﻣﻌﺎﻥ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻔﻄﺮﺓ‪.‬‬
‫ﻭﺃﻓﻀﻠﻴﺘﻪ ﰲ ﻣﻜﺎ‪‬ﺎ‪..‬ﰲ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻠﻘﻮﺍﻣﺔ ﻭﺍﻟﺪﺭﺑﺔ ﻋﻠﻴﻬﺎ‪..‬ﻭﺍﻟﻨﻬﻮﺽ ‪‬ـﺎ ﺑﺄﺳـﺒﺎ‪‬ﺎ‪..‬ﻷﻥ‬
‫ﺍﳌﺆﺳﺴﺔ ﻻ ﺗﺴﲑ ﺑﻼ ﻗﻮﺍﻣﺔ ‪ -‬ﻛﺴﺎﺋﺮ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻷﻗﻞ ﺷﺄﻧﺎ ﻭﺍﻷﺭﺧﺺ ﺳﻌﺮﺍ ‪ -‬ﻭﻷﻥ ﺃﺣﺪ‬
‫ﺷﻄﺮﻱ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻬﻴﺄ ﳍﺎ‪،‬ﻣﻌﺎﻥ ﻋﻠﻴﻬﺎ‪،‬ﻣﻜﻠﻒ ﺗﻜﺎﻟﻴﻔﻬﺎ‪.‬ﻭﺃﺣﺪ ﺍﻟﺸﻄﺮﻳﻦ ﻏـﲑ ﻣﻬﻴـﺄ‬
‫ﳍﺎ‪،‬ﻭﻻ ﻣﻌﺎﻥ ﻋﻠﻴﻬﺎ‪..‬ﻭﻣﻦ ﺍﻟﻈﻠﻢ ﺃﻥ ﳛﻤﻠﻬﺎ ﻭﳛﻤﻞ ﺗﻜﺎﻟﻴﻔﻬﺎ ﺇﱃ ﺟﺎﻧﺐ ﺃﻋﺒﺎﺋﻪ ﺍﻷﺧﺮﻯ‪..‬ﻭﺇﺫﺍ‬
‫ﻫﻮ ﻫﲕﺀ ﳍﺎ ﺑﺎﻻﺳﺘﻌﺪﺍﺩﺍﺕ ﺍﻟﻜﺎﻣﻨﺔ‪،‬ﻭﺩﺭﺏ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺘﺪﺭﻳﺐ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﻌﻤﻠﻲ‪،‬ﻓﺴﺪ ﺍﺳﺘﻌﺪﺍﺩﻩ‬
‫ﻟﻠﻘﻴﺎﻡ ﺑﺎﻟﻮﻇﻴﻔﺔ ﺍﻷﺧﺮﻯ‪..‬ﻭﻇﻴﻔﺔ ﺍﻷﻣﻮﻣﺔ‪..‬ﻷﻥ ﳍﺎ ﻫﻲ ﺍﻷﺧﺮﻯ ﻣﻘﺘﻀﻴﺎ‪‬ﺎ ﻭﺍﺳﺘﻌﺪﺍﺩﺍ‪‬ﺎ‪.‬ﻭﰲ‬
‫ﻣﻘﺪﻣﺘﻬﺎ ﺳﺮﻋﺔ ﺍﻻﻧﻔﻌﺎﻝ‪،‬ﻭﻗﺮﺏ ﺍﻻﺳﺘﺠﺎﺑﺔ‪.‬ﻓﻮﻕ ﺍﻻﺳﺘﻌﺪﺍﺩﺍﺕ ﺍﻟﻐﺎﺋﺮﺓ ﰲ ﺍﻟﺘﻜﻮﻳﻦ ﺍﻟﻌﻀﻮﻱ‬
‫ﻭﺍﻟﻌﺼﱯ ﻭﺁﺛﺎﺭﻫﺎ ﰲ ﺍﻟﺴﻠﻮﻙ ﻭﺍﻻﺳﺘﺠﺎﺑﺔ! ﺇ‪‬ﺎ ﻣﺴﺎﺋﻞ ﺧﻄﲑﺓ‪..‬ﺃﺧﻄﺮ ﻣﻦ ﺃﻥ ﺗﺘﺤﻜﻢ ﻓﻴﻬـﺎ‬
‫ﺃﻫﻮﺍﺀ ﺍﻟﺒﺸﺮ‪..‬ﻭﺃﺧﻄﺮ ﻣﻦ ﺃﻥ ﺗﺘﺮﻙ ﳍﻢ ﳜﺒﻄﻮﻥ ﻓﻴﻬﺎ ﺧﺒﻂ ﻋﺸﻮﺍﺀ‪..‬ﻭﺣـﲔ ﺗﺮﻛـﺖ ﳍـﻢ‬
‫ﻭﻷﻫﻮﺍﺋﻬﻢ ﰲ ﺍﳉﺎﻫﻠﻴﺎﺕ ﺍﻟﻘﺪﳝﺔ ﻭﺍﳉﺎﻫﻠﻴﺎﺕ ﺍﳊﺪﻳﺜﺔ‪،‬ﻫﺪﺩﺕ ﺍﻟﺒﺸﺮﻳﺔ ‪‬ﺪﻳـﺪﺍ ﺧﻄـﲑﺍ ﰲ‬
‫ﻭﺟﻮﺩﻫﺎ ﺫﺍﺗﻪ ﻭﰲ ﺑﻘﺎﺀ ﺍﳋﺼﺎﺋﺺ ﺍﻹﻧﺴﺎﻧﻴﺔ‪،‬ﺍﻟﱵ ﺗﻘﻮﻡ ‪‬ﺎ ﺍﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺗﺘﻤﻴﺰ‪.‬‬
‫ﻭﻟﻌﻞ ﻣﻦ ﺍﻟﺪﻻﺋﻞ ﺍﻟﱵ ﺗﺸﲑ ‪‬ﺎ ﺍﻟﻔﻄﺮﺓ ﺇﱃ ﻭﺟﻮﺩﻫﺎ ﻭﲢﻜﻤﻬﺎ ﻭﻭﺟﻮﺩ ﻗﻮﺍﻧﻴﻨﻬﺎ ﺍﳌﺘﺤﻜﻤﺔ ﰲ‬
‫ﺑﲏ ﺍﻹﻧﺴﺎﻥ‪،‬ﺣﱴ ﻭﻫﻢ ﻳﻨﻜﺮﻭ‪‬ﺎ ﻭﻳﺮﻓﻀﻮ‪‬ﺎ ﻭﻳﺘﻨﻜﺮﻭﻥ ﳍﺎ‪..‬‬
‫ﻟﻌﻞ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﻻﺋﻞ ﻣﺎ ﺃﺻﺎﺏ ﺍﳊﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻦ ﲣﺒﻂ ﻭﻓﺴﺎﺩ‪،‬ﻭﻣﻦ ﺗﺪﻫﻮﺭ ﻭﺍ‪‬ﻴﺎﺭ ﻭﻣـﻦ‬
‫‪‬ﺪﻳﺪ ﺑﺎﻟﺪﻣﺎﺭ ﻭﺍﻟﺒﻮﺍﺭ‪،‬ﰲ ﻛﻞ ﻣﺮﺓ ﺧﻮﻟﻔﺖ ﻓﻴﻬﺎ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‪.‬ﻓﺎﻫﺘﺰﺕ ﺳـﻠﻄﺔ ﺍﻟﻘﻮﺍﻣـﺔ ﰲ‬
‫ﺍﻷﺳﺮﺓ‪.‬ﺃﻭ ﺍﺧﺘﻠﻄﺖ ﻣﻌﺎﳌﻬﺎ‪.‬ﺃﻭ ﺷﺬﺕ ﻋﻦ ﻗﺎﻋﺪ‪‬ﺎ ﺍﻟﻔﻄﺮﻳﺔ ﺍﻷﺻﻴﻠﺔ! ﻭﻟﻌﻞ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﻻﺋﻞ‬
‫ﺗﻮﻗﺎﻥ ﻧﻔﺲ ﺍﳌﺮﺃﺓ ﺫﺍ‪‬ﺎ ﺇﱃ ﻗﻴﺎﻡ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻣﺔ ﻋﻠﻰ ﺃﺻﻠﻬﺎ ﺍﻟﻔﻄﺮﻱ ﰲ ﺍﻷﺳـﺮﺓ‪.‬ﻭﺷـﻌﻮﺭﻫﺎ‬
‫ﺑﺎﳊﺮﻣﺎﻥ ﻭﺍﻟﻨﻘﺺ ﻭﺍﻟﻘﻠﻖ ﻭﻗﻠﺔ ﺍﻟﺴﻌﺎﺩﺓ ﻋﻨﺪ ﻣﺎ ﺗﻌﻴﺶ ﻣﻊ ﺭﺟﻞ‪،‬ﻻ ﻳﺰﺍﻭﻝ ﻣﻬـﺎﻡ ﺍﻟﻘﻮﺍﻣـﺔ‬
‫ﻭﺗﻨﻘﺼﻪ ﺻﻔﺎ‪‬ﺎ ﺍﻟﻼﺯﻣﺔ ﻓﻴﻜﻞ ﺇﻟﻴﻬﺎ ﻫﻲ ﺍﻟﻘﻮﺍﻣﺔ! ﻭﻫﻲ ﺣﻘﻴﻘﺔ ﻣﻠﺤﻮﻇﺔ ﺗـﺴﻠﻢ ‪‬ـﺎ ﺣـﱴ‬
‫ﺍﳌﻨﺤﺮﻓﺎﺕ ﺍﳋﺎﺑﻄﺎﺕ ﰲ ﺍﻟﻈﻼﻡ! ﻭﻟﻌﻞ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﻻﺋﻞ ﺃﻥ ﺍﻷﻃﻔﺎﻝ ‪ -‬ﺍﻟﺬﻳﻦ ﻳﻨـﺸﺌﻮﻥ ﰲ‬
‫ﻣﺆﺳﺴﺔ ﻋﺎﺋﻠﻴﺔ ﺍﻟﻘﻮﺍﻣﺔ ﻓﻴﻬﺎ ﻟﻴﺴﺖ ﻟﻸﺏ‪.‬ﺇﻣﺎ ﻷﻧﻪ ﺿﻌﻴﻒ ﺍﻟﺸﺨـﺼﻴﺔ‪،‬ﲝﻴﺚ ﺗـﱪﺯ ﻋﻠﻴـﻪ‬
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‫ﺷﺨﺼﻴﺔ ﺍﻷﻡ ﻭﺗﺴﻴﻄﺮ‪.‬ﻭﺇﻣﺎ ﻷﻧﻪ ﻣﻔﻘﻮﺩ‪:‬ﻟﻮﻓﺎﺗﻪ ‪ -‬ﺃﻭ ﻟﻌﺪﻡ ﻭﺟـﻮﺩ ﺃﺏ ﺷـﺮﻋﻲ! ‪ -‬ﻗﻠﻤـﺎ‬
‫ﻳﻨﺸﺌﻮﻥ ﺃﺳﻮﻳﺎﺀ‪.‬ﻭﻗﻞ ﺃﻻ ﻳﻨﺤﺮﻓﻮﺍ ﺇﱃ ﺷﺬﻭﺫ ﻣﺎ‪،‬ﰲ ﺗﻜﻮﻳﻨﻬﻢ ﺍﻟﻌﺼﱯ ﻭﺍﻟﻨﻔﺴﻲ‪،‬ﻭﰲ ﺳﻠﻮﻛﻬﻢ‬
‫ﺍﻟﻌﻤﻠﻲ ﻭﺍﳋﻠﻘﻲ‪..‬‬
‫ﻓﻬﺬﻩ ﻛﻠﻬﺎ ﺑﻌﺾ ﺍﻟﺪﻻﺋﻞ‪،‬ﺍﻟﱵ ﺗﺸﲑ ‪‬ﺎ ﺍﻟﻔﻄﺮﺓ ﺇﱃ ﻭﺟﻮﺩﻫﺎ ﻭﲢﻜﻤﻬـﺎ‪،‬ﻭﻭﺟﻮﺩ ﻗﻮﺍﻧﻴﻨـﻬﺎ‬
‫ﺍﳌﺘﺤﻜﻤﺔ ﰲ ﺑﲏ ﺍﻹﻧﺴﺎﻥ‪،‬ﺣﱴ ﻭﻫﻢ ﻳﻨﻜﺮﻭ‪‬ﺎ ﻭﻳﺮﻓﻀﻮ‪‬ﺎ ﻭﻳﺘﻨﻜﺮﻭﻥ ﳍﺎ! ﻭﻻ ﻧـﺴﺘﻄﻴﻊ ﺃﻥ‬
‫ﻧﺴﺘﻄﺮﺩ ﺃﻛﺜﺮ ﻣﻦ ﻫـﺬﺍ ‪ -‬ﰲ ﺳـﻴﺎﻕ ﺍﻟﻈـﻼﻝ ‪ -‬ﻋـﻦ ﻗﻮﺍﻣـﺔ ﺍﻟﺮﺟـﺎﻝ ﻭﻣﻘﻮﻣﺎ‪‬ـﺎ‬
‫ﻭﻣﱪﺭﺍ‪‬ﺎ‪،‬ﻭﺿﺮﻭﺭ‪‬ﺎ ﻭﻓﻄﺮﻳﺘﻬﺎ ﻛﺬﻟﻚ‪..‬ﻭﻟﻜﻦ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻘﻮﻝ‪:‬ﺇﻥ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻣﺔ ﻟـﻴﺲ ﻣـﻦ‬
‫ﺷﺄ‪‬ﺎ ﺇﻟﻐﺎﺀ ﺷﺨﺼﻴﺔ ﺍﳌﺮﺃﺓ ﰲ ﺍﻟﺒﻴﺖ ﻭﻻ ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﻹﻧﺴﺎﱐ ﻭﻻ ﺇﻟﻐﺎﺀ ﻭﺿﻌﻬﺎ »ﺍﳌـﺪﱐ« ‪-‬‬
‫ﻛﻤﺎ ﺑﻴﻨﺎ ﺫﻟﻚ ﻣﻦ ﻗﺒﻞ ‪ -‬ﻭﺇﳕﺎ ﻫﻲ ﻭﻇﻴﻔﺔ ‪ -‬ﺩﺍﺧﻞ ﻛﻴﺎﻥ ﺍﻷﺳﺮﺓ ‪ -‬ﻹﺩﺍﺭﺓ ﻫﺬﻩ ﺍﳌﺆﺳـﺴﺔ‬
‫ﺍﳋﻄﲑﺓ‪،‬ﻭﺻﻴﺎﻧﺘﻬﺎ ﻭﲪﺎﻳﺘﻬﺎ‪.‬ﻭﻭﺟﻮﺩ ﺍﻟﻘﻴﻢ ﰲ ﻣﺆﺳﺴﺔ ﻣﺎ‪،‬ﻻ ﻳﻠﻐﻲ ﻭﺟﻮﺩ ﻭﻻ ﺷﺨـﺼﻴﺔ ﻭﻻ‬
‫ﺣﻘﻮﻕ ﺍﻟﺸﺮﻛﺎﺀ ﻓﻴﻬﺎ‪،‬ﻭﺍﻟﻌﺎﻣﻠﲔ ﰲ ﻭﻇﺎﺋﻔﻬﺎ‪.‬ﻓﻘﺪ ﺣﺪﺩ ﺍﻹﺳﻼﻡ ﰲ ﻣﻮﺍﺿﻊ ﺃﺧـﺮﻯ ﺻـﻔﺔ‬
‫ﻗﻮﺍﻣﺔ ﺍﻟﺮﺟﻞ ﻭﻣﺎ ﻳﺼﺎﺣﺒﻬﺎ ﻣﻦ ﻋﻄـﻒ ﻭﺭﻋﺎﻳﺔ‪،‬ﻭﺻـﻴﺎﻧﺔ ﻭﲪﺎﻳـﺔ‪،‬ﻭﺗﻜﺎﻟﻴﻒ ﰲ ﻧﻔـﺴﻪ‬
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‫ﻭﻣﺎﻟﻪ‪،‬ﻭﺁﺩﺍﺏ ﰲ ﺳﻠﻮﻛﻪ ﻣﻊ ﺯﻭﺟﻪ ﻭﻋﻴﺎﻟﻪ‪.‬‬
‫ﻀ ﹸﻞ ﻃﺒﻘ ﹰﺔ ﻋﻠﻰ‬
‫ﻓﺘﺄﻣﻞ ﺍﻟﻔﺮﻕ‪..‬ﻭﻻ ﳛﺎﺑﻴﻬﻢ ﺳﺒﺤﺎﻧ ‪‬ﻪ ‪-‬ﻷ ﱠﻥ ﺍﻟﺮﺟ ﹶﻞ ﻭﺍﳌﺮﺃﺓ َﻛﱠﻠﻬﻢ ﺧﻠ ﹸﻘﻪ‪ -‬ﻭﻻ ﻳﻔ ‪‬‬
‫ﺲ‬
‫ﻱ ﻭﺍﳉﻨ ِ‬ ‫ﻕ ﺍﻵﺭ ‪‬‬ ‫ﺲ‪،‬ﻛﺘﻔﻀﻴ ِﻞ ﺍﻟﻌﺮ ِ‬
‫ﻀ ﹸﻞ ﺟﻨﺴﹰﺎ ﻋﻠﻰ ﺟﻨ ٍ‬ ‫ﻑ ﻋﻠﻰ ﺍﻟﻌﺒﻴ ِﺪ‪،‬ﻭﻻ ﻳﻔ ‪‬‬
‫ﻃﺒﻘ ٍﺔ ﻛﺎﻷﺷﺮﺍ ِ‬
‫ﺱ‬‫ﻒ ﺍﻟﻨـﺎ ‪‬‬ ‫ﺼ ‪‬‬ ‫ﻕ ﺍﳉﻤﻴﻊ(‪،‬ﻭﻟﺬﺍ ﻓﻬﻲ ﺍﻟﻌﻘﻴﺪ ﹸﺓ ﺍﻟﻮﺣﻴﺪ ﹸﺓ ﺍﻟﱵ ﺗﻨـ ِ‬ ‫ﺾ ﻋﻠﻰ ﻏﲑﻩ )ﻭﺃﳌﺎﻧﻴﺎ ﻓﻮ ‪‬‬ ‫ﺍﻷﺑﻴ ِ‬
‫ﺱ ﻳﻘﻔﻮ ﹶﻥ ﻓﻴﻬﺎ ﻋﻠﻰ ﻗﺪ ِﻡ ﺍﳌﺴﺎﻭﺍ ِﺓ ﺣﺎﻛ ِﻤﻬﻢ ﻭﳏﻜـﻮﻣ ِﻬﻢ ﺳـﻮﺍ ٌﺀ‪.‬ﻗـﺎﻝ‬ ‫ﻭﺗﻌﺪ ﹸﻝ ﺑﻴﻨﻬﻢ‪،‬ﻭﺍﻟﻨﺎ ‪‬‬
‫ﺴﻤِﻴ ‪‬ﻊ ﺍﹾﻟ ‪‬ﻌﻠِـﻴ ‪‬ﻢ‬
‫ﺻ ‪‬ﺪﻗﹰﺎ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪﻟﹰﺎ ﻟﹶﺎ ‪‬ﻣﺒ‪‬ـ ‪‬ﺪﻝﹶ ِﻟ ﹶﻜِﻠﻤ‪‬ﺎﺗِـ ِﻪ ‪‬ﻭﻫ‪‬ـ ‪‬ﻮ ﺍﻟـ ‪‬‬
‫ﻚ ِ‬‫ﺖ ﹶﻛِﻠ ‪‬ﻤ ﹸﺔ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺗﻌﺎﱃ‪ }:‬ﻭ‪‬ﺗ ‪‬ﻤ ‪‬‬
‫{‪).‬ﺍﻷﻧﻌﺎﻡ‪(١١٥:‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺮﺑﺎﻧﻴﺔ ﲡﻌﻞ ﺍﻹﻧﺴﺎﻥ ﻳﺘﻮﺟﻪ ﻟﺮﺏ ﻭﺍﺣﺪ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪،‬ﻳﺴﺘﻤﺪ ﻣﻨﻪ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨـﻮﺍﻫﻲ‬
‫ﻣﻦ ﻛﺘﺎﺑﻪ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ‪،‬ﻭﳚﻌﻞ ﻧﻴﺘﻪ ﺧﺎﻟﺼﺔ ﷲ ﺗﻌﺎﱃ‪،‬ﺍﻟﺘﺰﺍﻣﹰﺎ ﺑﻘﻮﻟـﻪ ﺗﻌـﺎﱃ ‪}:‬ﻗﹸـ ﹾﻞ ِﺇ ﱠﻥ‬
‫ﲔ{ )‪ (١٦٢‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‬ ‫ﺏ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬
‫ﻱ ‪‬ﻭ ‪‬ﻣﻤ‪‬ﺎﺗِﻲ ِﻟﹼﻠ ِﻪ ‪‬ﺭ ‪‬‬
‫ﺤﻴ‪‬ﺎ ‪‬‬
‫ﺴﻜِﻲ ‪‬ﻭ ‪‬ﻣ ‪‬‬
‫ﻼﺗِﻲ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺻﹶ‬‫‪‬‬

‫‪ - ٣٦‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٦٥٠ / ٢) -‬‬

‫‪٤٢‬‬
‫ﻭﺍﻟﺮﺑﺎﻧﻴﺔ ﻣﻦ ﺣﻴﺚ ﺍﳍﺪﻑ ﻭﺍﻟﻐﺎﻳﺔ ﺗﻌﲏ ﺃﻥ ﺍﳌﺴﻠﻢ ﰲ ﻇﻞ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﻹﺳـﻼﻣﻴﺔ ﻳﺒﺘﻐـﻲ‬
‫ﺑﺄﻓﻌﺎﻟﻪ ﻭﺃﻗﻮﺍﻟﻪ ﻣﺮﺿﺎﺓ ﺍﷲ ﺗﻌﺎﱃ‪،‬ﻓﻬﻮ ﻳﺴﺘﻤﺪﻫﺎ ﻣﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ‪،‬ﻣﺘﺒﻌﹰﺎ ﰲ ﺫﻟﻚ ﺃﻣـﺮ ﺍﷲ‬
‫ﻕ ِﺑ ﹸﻜ ‪‬ﻢ ﻋ‪‬ﻦ ‪‬ﺳﺒِﻴِﻠ ِﻪ ﹶﺫِﻟﻜﹸـ ‪‬ﻢ‬
‫ﺴ‪‬ﺒﻞﹶ ﹶﻓ‪‬ﺘ ﹶﻔ ‪‬ﺮ ‪‬‬
‫ﺴ‪‬ﺘﻘِﻴﻤ‪‬ﺎ ﻓﹶﺎ‪‬ﺗِﺒﻌ‪‬ﻮ ‪‬ﻩ ‪‬ﻭ ﹶﻻ ‪‬ﺗ‪‬ﺘِﺒﻌ‪‬ﻮﹾﺍ ﺍﻟ ‪‬‬
‫ﺻﺮ‪‬ﺍﻃِﻲ ‪‬ﻣ ‪‬‬
‫ﺗﻌﺎﱃ‪ }:‬ﻭﹶﺃ ﱠﻥ ‪‬ﻫﺬﹶﺍ ِ‬
‫‪‬ﻭﺻ‪‬ﺎﻛﹸﻢ ِﺑ ِﻪ ﹶﻟ ‪‬ﻌﱠﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ‪‬ﺘﻘﹸﻮ ﹶﻥ{ )‪ (١٥٣‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪.‬‬
‫ﻼ ﻳﺮﺑﻂ ﻣـﺎ ﺑـﲔ ﺍﻹﳝـﺎﻥ ﻭﺍﳊـﺐ ﰲ‬ ‫ﻭﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ ﻳﺮﺑﻂ ﺣﻴﺎﺓ ﺍﳌﺴﻠﻢ ﺑﺮﺑﻪ‪،‬ﻓﻤﺜ ﹰ‬
‫ﷲ ‪:‬ﻭ‪‬ﺍﱠﻟﺬِﻱ‬ ‫ﺍﷲ‪،‬ﻭﺍﻟﺴﺒﻴﻞ ﺇﱃ ﺫﻟﻚ ﺧﻠﹸﻖ ﺇﻓﺸﺎﺀ ﺍﻟﺴﻼﻡ ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﺠ‪‬ﻨ ﹶﺔ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬ﺆ ِﻣﻨ‪‬ﻮﺍ‪ ،‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﺆ ِﻣﻨ‪‬ﻮﺍ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗﺤ‪‬ﺎﺑ‪‬ﻮﺍ‪،‬ﹶﺃ ﹶﻻ ﹶﺃ ‪‬ﺩﱡﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﹶﺃﻣ‪‬ـ ٍﺮ ِﺇﺫﹶﺍ‬
‫‪‬ﻧ ﹾﻔﺴِﻲ ِﺑ‪‬ﻴ ِﺪ ِﻩ ﹶﻻ ‪‬ﺗ ‪‬ﺪ ‪‬ﺧﻠﹸﻮﺍ ﺍﹾﻟ ‪‬‬
‫‪٣٧‬‬
‫ﻼ ‪‬ﻡ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ﹸﻜ ‪‬ﻢ‪.‬‬
‫ﺴﹶ‬‫ﹶﻓ ‪‬ﻌ ﹾﻠﺘ‪‬ﻤ‪‬ﻮ ‪‬ﻩ ‪‬ﺗﺤ‪‬ﺎ‪‬ﺑ‪‬ﺒ‪‬ﺘ ‪‬ﻢ ؟ ﹶﺃ ﹾﻓﺸ‪‬ﻮﺍ ﺍﻟ ‪‬‬
‫ﻛﻤﺎ ﺃﻥ ﺍﻟﺘﺨﻠﻖ ﻟﻠﻮﺍﻟﺪﻳﻦ ﺑﺎﻷﺧﻼﻕ ﺍﻟﻔﺎﺿﻠﺔ ﻣﻦ ﲨﻠﺔ ﻃﺎﻋﺔ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪،‬ﻗـﺎﻝ ﺗﻌـﺎﱃ ‪}:‬‬
‫ﻚ ﹶﺃ ﱠﻻ ‪‬ﺗ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭﹾﺍ ِﺇﻻﱠ ِﺇﻳ‪‬ﺎ ‪‬ﻩ ‪‬ﻭﺑِﺎﹾﻟﻮ‪‬ﺍِﻟ ‪‬ﺪ‪‬ﻳ ِﻦ ِﺇ ‪‬ﺣﺴ‪‬ﺎﻧ‪‬ﺎ ِﺇﻣ‪‬ﺎ ‪‬ﻳ‪‬ﺒﻠﹸ ‪‬ﻐ ‪‬ﻦ ﻋِﻨـ ‪‬ﺪ ‪‬ﻙ ﺍﹾﻟ ِﻜﺒ‪‬ـ ‪‬ﺮ ﹶﺃﺣ‪‬ـ ‪‬ﺪ ‪‬ﻫﻤ‪‬ﺎ ﹶﺃ ‪‬ﻭ‬
‫‪‬ﻭﹶﻗﻀ‪‬ﻰ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻑ ‪‬ﻭ ﹶﻻ ‪‬ﺗ‪‬ﻨ ‪‬ﻬ ‪‬ﺮ ‪‬ﻫﻤ‪‬ﺎ ‪‬ﻭﹸﻗﻞ ﱠﻟ ‪‬ﻬﻤ‪‬ﺎ ﹶﻗ ‪‬ﻮ ﹰﻻ ﹶﻛ ِﺮﳝ‪‬ﺎ{ )‪ (٢٣‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‬ ‫ﻼ ‪‬ﺗﻘﹸﻞ ﱠﻟ ‪‬ﻬﻤ‪‬ﺂ ﹸﺃ ‪‬‬ ‫ﻼ ‪‬ﻫﻤ‪‬ﺎ ﹶﻓ ﹶ‬
‫ِﻛ ﹶ‬
‫ﻭﰲ ﻋﻤﻮﻡ ﺍﻹﺣﺴﺎﻥ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻭﺃﹶﻧ ِﻔﻘﹸﻮﹾﺍ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﹼﻠ ِﻪ ‪‬ﻭ ﹶﻻ ﺗ‪ ‬ﹾﻠﻘﹸﻮﹾﺍ ِﺑﹶﺄ‪‬ﻳﺪِﻳ ﹸﻜ ‪‬ﻢ ِﺇﻟﹶﻰ ﺍﻟ‪‬ﺘ ‪‬ﻬﹸﻠﻜﹶـ ِﺔ‬
‫ﲔ{ )‪ (١٩٥‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬ ‫ﺴِﻨ ‪‬‬‫ﺤِ‬‫ﺐ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺤ ‪‬‬‫ﺴ‪‬ﻨ ‪‬ﻮﹾﺍ ِﺇ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻳ ِ‬
‫‪‬ﻭﹶﺃ ‪‬ﺣ ِ‬
‫ﺕ ِﺇﻟﹶﻰ ﹶﺃ ‪‬ﻫِﻠﻬ‪‬ـﺎ‬
‫ﻭﰲ ﺍﻟﺘﺨﻠﻖ ﺑﺎﻟﻌﺪﻝ ﻭﺍﻷﻣﺎﻧﺔ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ِ}:‬ﺇ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻳ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ﺃﹶﻥ ﺗ‪‬ﺆﺩ‪‬ﻭﹾﺍ ﺍ َﻷﻣ‪‬ﺎﻧ‪‬ﺎ ِ‬
‫ﺤ ﹸﻜﻤ‪‬ﻮﹾﺍ ﺑِﺎﹾﻟ ‪‬ﻌ ‪‬ﺪ ِﻝ ِﺇ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ِﻧ ِﻌﻤ‪‬ﺎ ‪‬ﻳ ِﻌﻈﹸﻜﹸﻢ ِﺑ ِﻪ ِﺇ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﻛﹶـﺎ ﹶﻥ ﺳ‪‬ـﻤِﻴﻌ‪‬ﺎ‬
‫ﺱ ﺃﹶﻥ ‪‬ﺗ ‪‬‬ ‫‪‬ﻭِﺇﺫﹶﺍ ‪‬ﺣ ﹶﻜ ‪‬ﻤﺘ‪‬ﻢ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺼﲑ‪‬ﺍ{ )‪ (٥٨‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪.‬‬
‫‪‬ﺑ ِ‬
‫ﻓﺎﻟﺘﻮﺟﻴﻪ ﺍﻟﺮﺑﺎﱐ ﻳﻮﺟﻪ ﺍﻹﻧﺴﺎﻥ ﻷﻓﻀﻞ ﺍﻷﺧﻼﻕ ﻭﺃﻧﺒﻠﻬﺎ ﺣﱴ ﻳﺒﲏ ﳎﺘﻤﻌﹰﺎ ﻳـﺴﻮﺩﻩ ﺍﻟﻌـﺪﻝ‬
‫ﻭﺍﻷﻣﺎﻧﺔ ﻭﺍﻹﺧﻼﺹ ﻭﺍﻟﻌﻔﺔ ﻭﺳﺎﺋﺮ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ‪،‬ﻭﻳﻄﻬﺮﻩ ﻣﻦ ﺍﻟﺮﺫﺍﺋﻞ ﺍﻟﱵ ‪‬ﺪﻡ ﺍﻟﻔﻀﺎﺋﻞ‬
‫ﺶ ﻣ‪‬ﺎ ﹶﻇ ‪‬ﻬ ‪‬ﺮ ِﻣ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺑ ﹶﻄ ‪‬ﻦ ﻭ‪‬ﺍ ِﻹﹾﺛ ‪‬ﻢ‬
‫ﻭﺗﻔﻜﻚ ﺍ‪‬ﺘﻤﻌﺎﺕ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪}:‬ﹸﻗ ﹾﻞ ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ‪‬ﺭ‪‬ﺑ ‪‬ﻲ ﺍﹾﻟ ﹶﻔﻮ‪‬ﺍ ِﺣ ‪‬‬
‫ﺸ ِﺮﻛﹸﻮﺍﹾ ﺑِﺎﻟﹼﻠ ِﻪ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﻨ ‪‬ﺰ ﹾﻝ ِﺑ ِﻪ ‪‬ﺳ ﹾﻠﻄﹶﺎﻧ‪‬ﺎ ‪‬ﻭﺃﹶﻥ ‪‬ﺗﻘﹸﻮﻟﹸﻮﹾﺍ ‪‬ﻋﻠﹶﻰ ﺍﻟﻠﹼـ ِﻪ ﻣ‪‬ـﺎ ﹶﻻ‬ ‫ﺤ ‪‬ﻖ ‪‬ﻭﺃﹶﻥ ‪‬ﺗ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬ﻐ ‪‬ﻲ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ﺍﹾﻟ ‪‬‬
‫‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ{ )‪ (٣٣‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪.‬‬
‫ﺍﻟﺴﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ – ﺍﻟﺸﻤﻮﻝ ﻭﺍﳌﻮﺍﺯﻧﺔ ‪:‬‬

‫‪ - ٣٧‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ ( ٢٠٣) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪(٢٣٦)(٤٧٢ / ١) -‬‬

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‫ﺇﻥ ﺍﻷﺧﺬ ﺑﺎﻟﺘﺮﺑﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻫﻮ ﺍﻷﺳﺎﺱ ﻟﺘﻘﻮﱘ ﺍﻷﺧﻼﻕ ﻭﺍﻟﻄﺒﺎﻉ ﻭﺗﻮﺟﻴـﻪ ﺍﻟـﻨﻔﺲ ﳌﺮﺍﻣـﻲ‬
‫ﺍﻟﻔﻼﺡ‪،‬ﻷﻥ ﺍﻟﺘﺪﻳﻦ ﻓﻄﺮﻱ ﰲ ﺍﻟﻨﻔﻮﺱ‪،‬ﲡﺪ ﺍﻟﻨﻔﺲ ﻃﻤﺄﻧﻴﻨﺘﻬﺎ ﻭﺭﺍﺣﺘﻬﺎ ﻓﻴﻪ‪.‬‬
‫ﻭﻳﺴﻌﺪ ﺍﻟﻘﻠﺐ ﺑﻨﻬﺞ ﺍﻟﺘﺪﻳﻦ ﺍﻟﻔﻄﺮﻱ ﺍﻟﺬﻱ ﻳﻮﻗﻆ ﺣﻮﺍﻓﺰ ﺍﳋﲑ ﻓﻴﻪ‪،‬ﻭﻳﻨﻬﺾ ‪‬ﻤﺘﻪ ﳓﻮ ﺍﳌﻌـﺎﱄ‬
‫ﻓﻴﻌﻴﺶ ﻗﻠﺒﹰﺎ ﺻﺎﻓﻴﹰﺎ ﻗﻮﻳﹰﺎ ﻟﻪ ﺻﻠﺔ ﺑﺮﺑﻪ ﳜﺸﻊ ﻋﻨﺪ ﺫﻛﺮﻩ‪.‬ﻭﳛﺐ ﻭﻳﺒﻐﺾ ﻭﻳﻮﺍﺩ ﻭﳜﺎﺻﻢ ﰲ ﺭﺿﺎ‬
‫ﺭﺑﻪ‪،‬ﺣﱴ ﻳﺼﺒﺢ ﻗﻠﺒﹰﺎ ﺭﺑﺎﻧﻴﹰﺎ ﻳﺮﺍﻗﺐ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ ﻛﻞ ﻧﺒﺾ ﻭﺣﺮﻛﺔ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻟﻠﻘﻠﺐ ﻭﺇﻳﻘﺎﻇﻪ ﺇﳕﺎ ﺗﺘﺄﰐ ﻣﻊ ﻋﻨﺎﻳﺔ ﺗﺮﺑﻮﻳﺔ ﻭﺣﺴﻦ ﺗﻮﺟﻴﻪ ﻭﺗﻌﻬﺪ ﻣﻨـﺬ‬
‫ﺍﻟﺼﻐﺮ ﲟﻤﺎﺭﺳﺔ ﺍﻟﻔﻀﺎﺋﻞ ﻭﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﻷﻭﺍﻣﺮ ﻭﺍﻻﻧﺘﻬﺎﺀ ﻋﻦ ﺍﻟﻨﻮﺍﻫﻲ‪،‬ﻭﺗﻌﻮﻳﺪ ﺍﻟﻨﻔﺲ ﻣـﺎ ﻓﻴـﻪ‬
‫ﺐ ‪‬ﻋﻦ‪ ‬ﹶﺃﺑِﻴ ِﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﺟ ‪‬ﺪ ِﻩ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ‬
‫ﻛﻠﻔﺔ ﻇﺎﻫﺮﺓ ﺣﱴ ﺗﺘﻤﺮﻥ ﻭﺗﺘﻌﻮﺩ ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ‪‬ﺷ ‪‬ﻌ‪‬ﻴ ٍ‬
‫ﺿ ِﺮﺑ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹶﺃ‪‬ﺑﻨ‪‬ـﺎ ُﺀ‬
‫ﲔ ﻭ‪‬ﺍ ‪‬‬
‫ﻼ ِﺓ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹶﺃ‪‬ﺑﻨ‪‬ﺎ ُﺀ ‪‬ﺳ‪‬ﺒ ِﻊ ِﺳِﻨ ‪‬‬
‫ﺼﹶ‬‫ﺍﻟﱠﻠ ِﻪ ‪ » --‬ﻣﺮ‪‬ﻭﺍ ﹶﺃ ‪‬ﻭ ﹶﻻﺩ‪ ‬ﹸﻛ ‪‬ﻢ ﺑِﺎﻟ ‪‬‬
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‫ﲔ ‪‬ﻭﹶﻓ ‪‬ﺮﻗﹸﻮﺍ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻓِﻰ ﺍﹾﻟ ‪‬ﻤﻀ‪‬ﺎ ِﺟ ِﻊ «‪.‬‬
‫ﺸ ِﺮ ِﺳِﻨ ‪‬‬
‫‪‬ﻋ ‪‬‬
‫ﻭﻫﻜﺬﺍ ﺗﺘﻢ ﺍﻟﺘﺮﺑﻴﺔ ﻣﻨﺬ ﺍﻟﺼﻐﺮ ﻭﺗﺘﻜﺎﻣﻞ ﻭﺗﻨﻤﻮ ﻣﻊ ﳕﻮ ﻫﺬﺍ ﺍﻟﺼﻐﲑ‪،‬ﺑﺎﻷﻣﺮ ﺗﺎﺭﺓ‪،‬ﻭﺑﺎﻟـﻀﺮﺏ‬
‫ﺍﻟﺘﺮﺑﻮﻱ ﻏﲑ ﺍﳌﱪﺡ ﺗﺎﺭﺓ‪،‬ﻭﺑﺎﻟﺴﻠﻮﻙ ﺍﻟﻌﻤﻠﻲ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﻴﻮﻣﻴﺔ ﺗﺎﺭﺓ ﺃﺧﺮﻯ‪.‬ﻓﺎﻟﺘﺮﺑﻴﺔ ﺇﳕﺎ ﺗﺒﺪﺃ ﻣﻨﺬ‬
‫ﺍﻟﺼﻐﺮ ﺣﱴ ﺗﺼﻮﻍ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﻭﻓﻜﺮﻩ ﻓﻴﻤﺎ ﺑﻌﺪ‪.‬‬
‫ﺐ ﺍﻟﺼﻐﲑ ﻋﻠﻰ ﻣﺎ ﺍﻋﺘﺎﺩﻩ ﰲ ﺻﻐﺮﻩ ﻓﺈﻧﻪ ﺳﻴﻜﻮﻥ ﻣﺄﻣﻮﻥ ﺍﻻﻧﺰﻻﻕ ﰲ ﺍﻟﺸﻬﻮﺍﺕ ﳛﻜﻢ‬ ‫ﻓﺈﺫﺍ ﺷ ‪‬‬
‫ﻋﻘﻠﻪ ﻭﻗﻠﺒﻪ‪،‬ﻓﻴﻌﺼﻤﻪ ﺍﷲ ﻣﻦ ﺳﻠﻮﻙ ﻃﺮﻳﻖ ﺍﻟﻐﻮﺍﻳﺔ ﻭﻳﺒﻐﻀﻪ ﻟﻪ ﻭﳛﺒﺐ ﺇﻟﻴـﻪ ﻃﺮﻳـﻖ ﺍﳍﺪﺍﻳـﺔ‬
‫ﻭﻳﺴﻬﻠﻪ ﻟﻪ‪.‬‬
‫ﻭﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
‫ﻭﻳﻨﺸﺄ ﻧﺎﺷﺊ ﺍﻟﻔﺘﻴﺎﻥ ﻣﻨﺎ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻋﻮﺩﻩ ﺃﺑﻮﻩ‬
‫ﻓﺎﻟﺘﺮﺑﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ ﰲ ﻋﺼﺮﻧﺎ ﻫﺬﺍ ﻏﺪﺕ ﺿﺮﻭﺭﺓ ﻣﻠﺤﺔ ﻹﻋﺎﺩﺓ ﺍﻟﺸﺎﺭﺩﻳﻦ ﻣـﻦ ﺍﻷﺣـﺪﺍﺙ ﺇﱃ‬
‫ﺑﻴﻮ‪‬ﻢ‪،‬ﻭﻣﻌﺎﳉﺔ ﺃﻣﺮﺍﺽ ﺍﻟﺸﺒﺎﺏ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺴﻠﻮﻛﻴﺔ ﻭﺇﻋﺎﺩﺓ ﺍﳍﺪﻭﺀ ﺇﱃ ﺍﻟﻨﻔﻮﺱ‬
‫ﻭﺍﻟﺒﻴﻮﺕ‪.‬‬

‫‪ - ٣٨‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ -‬ﺍﳌﻜﱰ ‪ ( ٤٩٥) -‬ﺻﺤﻴﺢ‬

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‫ﺇﻧﻨﺎ ﲝﺎﺟﺔ ﺇﱃ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ ﰲ ﺑﻴﻮﺗﻨﺎ ﻭﻣﺪﺍﺭﺳﻨﺎ ﻭﺟﺎﻣﻌﺎﺗﻨﺎ ﻭﺃﺳـﻮﺍﻗﻨﺎ ‪...‬ﲝﺎﺟـﺔ ﳍـﺎ ﰲ‬
‫ﻣﻨﺎﻫﺠﻨﺎ ﻭﺳﻠﻮﻙ ﺃﺑﻨﺎﺋﻨﺎ ‪..‬ﲝﺎﺟﺔ ﳍﺎ ﰲ ﺗﻨﻈﻴﻢ ﻋﻼﺋﻘﻨﺎ ﺍﻟﻔﺮﺩﻳﺔ ﻭﺍﻷﺳﺮﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺎﱂ ﺍﳌﻌﺎﺻﺮ ﺍﻟﻴﻮﻡ ﻳﻀﺞ ﻣﻦ ﻣﺸﺎﻛﻞ ﺍﻟﺸﺒﺎﺏ ﻭﺗﺄﺯﻣﻬﺎ ﻭﺗﻌﻘﺪﻫﺎ ﺣـﱴ ﺃﺻـﺒﺢ‬
‫ﺍﻟﺸﺒﺎﺏ ﻋﻨﺼﺮ ﻫﺪﻡ ﻭﻓﻮﺿﻰ ﻭﺟﺮﳝﺔ ﺑﺮﻏﻢ ﻛﻞ ﺍﻟﻘﻮﺍﻧﲔ ﻭﺗﻨﻮﻉ ﺍﻟﻌﻘﻮﺑﺎﺕ ﻭﻛﺜﺮﺓ ﺍﻟﺪﺭﺍﺳﺎﺕ‬
‫ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪،‬ﻓﻜﻞ ﺫﻟﻚ ﱂ ﻳﻔﻠﺢ ﻭﱂ ﻳﻔﺪ ﻋﻼﺟﹰﺎ ﳌﺮﺿﻰ ﺍﻟﺸﺒﺎﺏ‪.‬‬
‫ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻫﻲ ﺷﺎﻃﺊ ﺍﻷﻣﺎﻥ ﳍﺆﻻﺀ ﲨﻴﻌﹰﺎ‪،‬ﺍﻟﺘﺰﺍﻣﹰﺎ ‪‬ﺪﻱ ﺍﻹﺳﻼﻡ ﻭﺳﲑﹰﺍ ﻋﻠـﻰ‬
‫‪‬ﺠﻪ‪،‬ﻭﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻏﺪﺕ ﺍﻟﻴﻮﻡ ﺿﺮﻭﺭﺓ ﺣﺘﻤﻴﺔ ﻻ ﺗﻘﻞ ﺃﳘﻴﺔ ﻋﻦ ﺍﳊﻴﺎﺓ ﻭﻋﻤـﺮﺍﻥ ﺍﻷﺭﺽ‬
‫ﻭﲢﻘﻴﻖ ﺍﻟﻌﺪﻝ‪،‬ﺑﻞ ﻓﻴﻬﺎ ﻭﺣﺪﻫﺎ ﻳﻜﻮﻥ ﺍﻟﻌﺪﻝ‪.‬ﻭﻟﺬﻟﻚ ﳛﺮﺹ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺗﻮﺟﻴـﻪ ﺍﻵﺑـﺎﺀ‬
‫ﺏ ﺑ‪‬ـ ِﻦ ﻣ‪‬ﻮﺳ‪‬ـﻰ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴـ ِﻪ‪ ،‬ﻋ ‪‬ﻦ‬ ‫ﻭﺍﻷﻣﻬﺎﺕ ﺇﱃ ﺣﺴﻦ ﺃﺩﺏ ﺍﻷﺑﻨﺎﺀ ﻭﺗﺮﺑﻴﺘﻬﻢ ﻋﻠﻴﻪ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﻳ‪‬ﻮ ‪‬‬
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‫ﺴ ٍﻦ "‬‫ﺏ ‪‬ﺣ ‪‬‬
‫ﻀ ﹶﻞ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺩ ٍ‬
‫ﺤﻠﹰﺎ ﹶﺃ ﹾﻓ ‪‬‬
‫ﺤ ﹶﻞ ﻭ‪‬ﺍِﻟ ‪‬ﺪ ‪‬ﻭﹶﻟ ‪‬ﺪ ‪‬ﻩ ‪‬ﻧ ‪‬‬
‫ﷲ ‪ ":‬ﻣ‪‬ﺎ ‪‬ﻧ ِ‬
‫‪‬ﺟ ‪‬ﺪ ِﻩ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﻭﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﺆﻫﻠﺔ ﳊﻤﻞ ﺍﻟﺸﺒﺎﺏ ﻭﺍ‪‬ﺘﻤﻊ ﺇﱃ ﺍﻟﻄﺮﻳﻖ ﺍﻵﻣﻦ ﺍﻟﺴﻌﻴﺪ ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ‬
‫ﻷ‪‬ﺎ ﻣﻨﻬﺞ ﺍﳋﺒﲑ‪،‬ﻓﻼ ﻏﺮﻭ ﺃﻥ ﲢﻤﻞ ﻫﺬﺍ ﺍﻟﺘﺄﻫﻴﻞ‪.‬‬
‫ﻭﺍﻟﻨﺎﻇﺮ ﰲ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺮﺑﻮﻱ ﺍﻹﺳﻼﻣﻲ ﺗﻄﺎﻟﻌﻪ ﻣﺒﺎﺩﺉ ﻋﺎﻣﺔ ﻭﻗﻮﺍﻋﺪ ﺃﺳﺎﺳﻴﺔ ﻋﻠﻴﻬﺎ ﻳﻘﻮﻡ ﺍﻟﺒﻨﺎﺀ‬
‫ﺍﻟﺘﺮﺑﻮﻱ ﻭﻣﻦ ﺧﻼﳍﺎ ﻳﻌﻴﺶ ﺍﻟﺸﺒﺎﺏ ﺍﳌﺘﺮﰊ ﻭﺳﻂ ﺗﻀﺎﺭﺏ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻭﺍﻻﺟﺘﻬﺎﺩﺍﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ‬
‫ﻣﻦ ﻫﻨﺎ ﻭﻫﻨﺎﻙ ‪...‬ﻭﺗﻀﻤﻦ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﻭﺍﳌﺒﺎﺩﺉ ﺳﻼﻣﺔ ﺍﻟﺴﲑ ﺇﱃ ﺍﻟﻐﺎﻳﺔ ﺍﳌﻨـﺸﻮﺩﺓ ﻣـﻦ‬
‫ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﺍﻟﺸﻤﻮﻝ ﻭﺍﳌﻮﺍﺯﻧﺔ ﻣﻦ ﺃﻫﻢ ﺍﳌﺒﺎﺩﺉ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺍﺳﺘﻴﻌﺎ‪‬ﺎ ﻭﺍﻻﻟﺘﺰﺍﻡ ﲟﻘﺘـﻀﺎﻫﺎ ‪.‬ﺃﻣـﺎ‬
‫ﺍﻟﺸﻤﻮﻝ ﻓﺈﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺮﺑﻮﻱ ﺍﻹﺳﻼﻣﻲ ﻳﺘﻤﻴﺰ ‪‬ﺬﻩ ﺍﳋﺎﺻﻴﺔ ﺍﻟﻔﺮﻳﺪﺓ‪،‬ﻓﻬﻮ ﺷﺎﻣﻞ ﰲ ﲢﺪﻳـﺪﻩ‬
‫ﻟﻺﻃﺎﺭ ﺍﻟﺘﺮﺑﻮﻱ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﺴﻠﻮﻛﻲ ﻓﻼ ﻳﺘﺮﻙ ﺟﺰﺋﻴـﺔ ﺇﻻ ﻭﻳﻜـﻮﻥ ﻟـﻪ ﺇﺯﺍﺀﻫـﺎ ﺗـﺼﻮﺭ‬
‫ﻭﺣﻜﻢ‪،‬ﻭﻫﻮ ﺑﺬﻟﻚ ﻳﺘﻌﻘﺐ ﻛﻞ ﻣﺪﺧﻞ ﻗﺪ ﻳﻜﻮﻥ ﻣﻀﺮﹰﺍ ﻭﺧﺎﻃﺌﹰﺎ ﻓﻴﺤﺬﺭ ﺍﳌﺴﻠﻢ ﻣﻨـﻪ‪،‬ﻭﳚﺮﺩ‬
‫ﻣﻨﻬﺠﻪ ﻣﻨﻪ ﺃﻳﻀﹰﺎ‪،‬ﻭﻫﺬﻩ ﺍﳋﺎﺻﺔ ﺍﳌﺘﻤﻴﺰﺓ‪،‬ﻳﺄﺧﺬﻫﺎ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺮﺑﻮﻱ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺻﻔﺔ ﺍﳌﻨـﻬﺞ‬
‫ﺍﻹﺳﻼﻣﻲ ﻋﻤﻮﻣﹰﺎ ﻋﻘﻴﺪﺓ ﻭﺷﺮﻳﻌﺔ‪،‬ﻓﻬﻮ ﻣﻨﻬﺞ ﺷﺎﻣﻞ ﻷﻧﻪ ﻣﻨﻬﺞ ﺭﺑﺎﱐ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ‬

‫‪ - ٣٩‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ ( ٨٢٨٥)(١٣٠ / ١١) -‬ﺣﺴﻦ ﻟﻐﲑﻩ‬

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‫ﻭﺗﻌﺎﱃ ﻻ ﻣﻦ ﺻﻨﻊ ﺍﻹﻧﺴﺎﻥ‪،‬ﻭﻳﺴﺘﺤﻴﻞ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺼﻨﻊ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻨﻬﺞ‪،‬ﻷﻥ ﺍﻹﻧﺴﺎﻥ‬
‫ﺃﻭ ﹰﻻ ﳏﺪﻭﺩ ﺍﻟﻜﻴﻨﻮﻧﺔ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ‪،‬ﺇﺫ ﻫﻮ ﺣﺎﺩﺙ ﰲ ﺯﻣﻦ ﻳﺒﺪﺃ ﺑﻌﺪ ﻋﺪﻡ‪،‬ﻭﻳﻨﺘﻬﻲ‬
‫ﻼ ﺃﻭ ﻛﺎﻥ ﺟﻨﺴﹰﺎ‪،‬ﻻ ﻳﻮﺟـﺪ ﺇﻻ‬ ‫ﺑﻌﺪ ﺣﺪﻭﺙ‪،‬ﻭﻣﺘﺤﻴﺰ ﰲ ﻣﻜﺎﻥ‪،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻓﺮﺩﹰﺍ ﺃﻭ ﻛﺎﻥ ﺟﻴ ﹰ‬
‫ﰲ ﻣﻜﺎﻥ‪،‬ﻭﻻ ﻳﻨﻄﻠﻖ ﻭﺭﺍﺀ ﺍﳌﻜﺎﻥ‪،‬ﻛﻤـﺎ ﺃﻧـﻪ ﻻ ﻳﻮﺟـﺪ ﺇﻻ ﰲ ﺯﻣـﺎﻥ ﻭﻻ ﻳﻨﻄﻠـﻖ ﻭﺭﺍﺀ‬
‫ﺍﻟﺰﻣﺎﻥ‪،‬ﻭﻷﻧﻪ ﳏﺪﻭﺩ ﺍﻟﻜﻴﻨﻮﻧﺔ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﺠﺮﺑـﺔ ﻭﺍﻹﺩﺭﺍﻙ ‪..‬ﻳﺒـﺪﺃ ﻋﻠﻤـﻪ ﺑﻌـﺪ‬
‫ﺣﺪﻭﺛﻪ‪،‬ﻭﻳﺼﻞ ﻣﻦ ﺍﻟﻌﻠﻢ ﺇﱃ ﻣﺎ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﺣﺪﻭﺩ ﻛﻴﻨﻮﻧﺘﻪ ﰲ ﺍﻟﺰﻣـﺎﻥ ﻭﺍﳌﻜﺎﻥ‪،‬ﻭﺣـﺪﻭﺩ‬
‫ﻭﻇﻴﻔﺘﻪ ﻛﺬﻟﻚ‪،‬ﻭﻷﻧﻪ ﻓﻮﻕ ﺃﻧﻪ ﳏﺪﻭﺩ ﺍﻟﻜﻴﻨﻮﻧﺔ ‪‬ﺬﻩ ﺍﻻﻋﺘﺒﺎﺭﺍﺕ ﻛﻠﻬﺎ‪،‬ﳏﻜﻮﻡ ﺑﻀﻌﻔﻪ ﻭﻣﻴﻠـﻪ‬
‫ﻭﺷﻬﻮﺗﻪ ﻭﺭﻏﺒﺘﻪ‪،‬ﻓﻮﻕ ﻣﺎ ﻫﻮ ﳏﻜﻮﻡ ﺑﻘﺼﻮﺭﻩ ﻭﺟﻬﻠﻪ ‪..‬ﺍﻹﻧﺴﺎﻥ ﻭﻫﺬﻩ ﻇﺮﻭﻓﻪ‪،‬ﺣﻴﻨﻤﺎ ﻳﻔﻜﺮ‬
‫ﰲ ﺇﻧﺸﺎﺀ ﺗﺼﻮﺭ ﺍﻋﺘﻘﺎﺩﻱ ﰲ ﺫﺍﺕ ﻧﻔﺴﻪ‪،‬ﺃﻭ ﰲ ﺇﻧﺸﺎﺀ ﻣﻨﻬﺞ ﻟﻠﺤﻴﺎﺓ ﺍﻟﻮﺍﻗﻌﻴﺔ ﻣﻦ ﺫﺍﺕ ﻧﻔـﺴﻪ‬
‫ﻛﺬﻟﻚ‪،‬ﳚﻲﺀ ﺗﻔﻜﲑﻩ ﳏﻜﻮﻣﹰﺎ ‪‬ﺬﻩ ﺍﻟﺴﻤﺔ ﺍﻟﱵ ﲢﻜﻢ ﻛﻴﻨﻮﻧﺘﻪ ﻛﻠﻬﺎ ‪...‬ﳚﻲﺀ ﺗﻔﻜﲑﻩ ﺟﺰﺋﻴـﹰﺎ‬
‫‪...‬ﻳﺼﻠﺢ ﻟﺰﻣﺎﻥ ﻭﻻ ﻳﺼﻠﺢ ﻵﺧﺮ‪،‬ﻭﻳﺼﻠﺢ ﳌﻜﺎﻥ ﻭﻻ ﻳﺼﻠﺢ ﻵﺧﺮ‪،‬ﻭﻳﺼﻠﺢ ﳊﺎﻝ ﻭﻻ ﻳﺼﻠﺢ‬
‫ﻵﺧﺮ‪،‬ﻭﻳﺼﻠﺢ ﳌﺴﺘﻮﻯ ﻭﻻ ﻳﺼﻠﺢ ﻵﺧﺮ‪.‬‬
‫ﻓﻮﻕ ﺃﻧﻪ ﻻ ﻳﺘﻨﺎﻭﻝ ﺍﻷﻣﺮ ﺍﻟﻮﺍﺣﺪ ﻣﻦ ﲨﻴﻊ ﺯﻭﺍﻳﺎﻩ ﻭﺃﻃﺮﺍﻓﻪ‪،‬ﻭﲨﻴﻊ ﻣﻼﺑﺴﺎﺗﻪ ﻭﺃﻃﻮﺍﺭﻩ‪،‬ﻭﲨﻴﻊ‬
‫ﻣﻘﻮﻣﺎﺗﻪ ﻭﺃﺳﺒﺎﺑﻪ ‪..‬ﻷﻥ ﻫﺬﻩ ﻛﻠﻬﺎ ﳑﺘﺪﺓ ﰲ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ‪،‬ﻭﳑﺘﺪﺓ ﰲ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻟﻌﻠﻞ‪،‬ﻭﺭﺍﺀ‬
‫ﻛﻴﻨﻮﻧﺔ ﺍﻹﻧﺴﺎﻥ ﺫﺍﺗﻪ‪،‬ﻭﳎﺎﻝ ﺇﺩﺭﺍﻛﻪ ‪....‬ﻭﺫﻟﻚ ﻛﻠﻪ ﻓﻮﻕ ﻣﺎ ﻳﻌﺘﻮﺭ ﻫﺬﺍ ﺍﻟﺘﻔﻜﲑ ﻣﻦ ﻋﻮﺍﻣـﻞ‬
‫ﺍﻟﻀﻌﻒ ﻭﺍﳍﻮﻯ‪ ،‬ﻭﳘﺎ ﲰﺘﺎﻥ ﺇﻧﺴﺎﻧﻴﺘﺎﻥ ﺃﺻﻴﻠﺘﺎﻥ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻻ ﳝﻜﻦ ﺃﻥ ﲡﻲﺀ ﻓﻜﺮﺓ ﺑﺸﺮﻳﺔ‪،‬ﻭﻻ ﺃﻥ ﳚﻲﺀ ﻣﻨﻬﺞ ﻣﻦ ﺻﻨﻊ ﺍﻟﺒﺸﺮﻳﺔ ﻳﺘﻤﺜـﻞ ﻓﻴـﻪ‬
‫ﺍﻟﺸﻤﻮﻝ ﺃﺑﺪﹰﺍ ‪...‬ﺇﳕﺎ ﻫﻮ ﺗﻔﻜﲑ ﺟﺰﺋﻲ ‪..‬ﻭﺗﻔﻜﲑ ﻭﻗﱵ ‪..‬ﻭﻣﻦ ﺟﺰﺋﻴﺘﻪ ﻳﻘﻊ ﺍﻟﻨﻘﺺ ﻭﻣﻦ ﻭﻗﺘﻴﺘﻪ‬
‫ﻳﻘﻊ ﺍﻻﺿﻄﺮﺍﺏ ﺍﻟﺬﻱ ﳛﺘﻢ ﺍﻟﺘﻐﻴﲑ‪،‬ﻭﻳﺘﻤﺜﻞ ﰲ ﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ﺍﺳﺘﻘﻞ ﺍﻟﺒﺸﺮ ﺑﺼﻨﻌﻬﺎ‪،‬ﻭﰲ ﺍﳌﻨﺎﻫﺞ‬
‫ﺍﻟﱵ ﺍﺳﺘﻘﻞ ﺍﻟﺒﺸﺮ ﺑﻮﺿﻌﻬﺎ ﺩﻭﺍﻡ " ﺍﻟﺘﻨﺎﻗﺾ" ﺃﻭ ﺩﻭﺍﻡ "ﺍﳉﺪﻝ" ﺍﳌﺘﻤﺜﻞ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻷﻭﺭﻭﰊ‪.‬‬
‫ﻓﺄﻣﺎ ﺣﲔ ﻳﺘﻮﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺫﻟﻚ ﻛﻠﻪ ‪..‬ﻓﺈﻥ ﺍﻟﺘﺼﻮﺭ ﺍﻻﻋﺘﻘﺎﺩﻱ‪،‬ﻭﻛﺬﻟﻚ ﺍﳌﻨﻬﺞ ﺍﳊﻴـﻮﻱ‬
‫ﺍﳌﻨﺒﺜﻖ ﻣﻨﻪ‪،‬ﳚﻴﺌﺎﻥ ﺑﺮﻳﺌﲔ ﻣﻦ ﻛﻞ ﻣﺎ ﻳﻌﺘﻮﺭ ﺍﻟﺼﻨﻌﺔ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻦ ﺍﻟﻘﺼﻮﺭ ﻭﺍﻟﻨﻘﺺ ﻭﺍﻟـﻀﻌﻒ‬
‫ﻭﺍﻟﺘﻔﺎﻭﺕ‪.‬‬

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‫ﻭﻟﻘﺪ ﺃﺛﺒﺘﺖ ﺍﳌﻨﺎﻫﺞ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻓﺸﻠﻬﺎ ﰲ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻟﺘﻜﺎﻣﻞ ﺃﻭ ﺍﻟﺸﻤﻮﻝ ﺳـﻮﺍﺀ ﰲ ﺗﻘﻌﻴـﺪ‬
‫ﺃﺻﻮﻝ ﻧﻈﺮﻳﺎ‪‬ﺎ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﻟﻔﻠﺴﻔﻴﺔ‪،‬ﺃﻡ ﰲ ﺗﻔﺮﻳﻌﺎ‪‬ﺎ ﻭﺗﻄﺒﻴﻘﺎ‪‬ـﺎ‪،‬ﻭﱂ ﻳﻔﻠـﺢ ﺣـﱴ‬
‫ﺍﻟﺴﺎﻋﺔ ﻣﻨﻬﺞ ﺗﺮﺑﻮﻱ ﰲ ﺇﺩﺭﺍﻙ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ ﺍﻟﺸﻤﻮﻝ ﺃﻭ ﻫـﺬﺍ ﺍﻟﺘﻜﺎﻣﻞ‪،‬ﺍﻟـﺬﻱ ﺃﺻـﺎﺏ‬
‫ﺍﻹﺳﻼﻡ ﺳﻨﺎﻣﻪ ﻭﻣﻨﺘﻬﺎﻩ ﻻ ﻟﺸﻲﺀ ﺇﻻ ﻷﻧﻪ ﻣﻨﻬﺞ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺧﺎﻟﻖ ﺍﻹﻧﺴﺎﻥ ﻭﻓﺎﻃﺮﻩ ﻭﻳﻌﻠﻢ ﻣﺎ‬
‫ﻳﺼﻠﺤﻪ ﻭﻣﺎ ﻳﻀﺮﻩ ﻭﻳﻔﺴﺪﻩ‪.‬‬
‫ﻭﺍﳌﺘﺘﺒﻊ ﻟﺴﲑ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺮﺑﻮﻱ ﺍﻹﺳﻼﻣﻲ ﻳﺪﺭﻙ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﺃﻥ ﻣﻼﻣﺢ ﻭﻣﻨﺤﻨﻴﺎﺕ ﻫﺬﺍ ﺍﳌﻨـﻬﺞ‬
‫ﺇﳕﺎ ﺗﺴﲑ ﻣﺘﺠﻬﺔ ﺇﱃ ﺗﻌﺒﻴﺪ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺴﻠﻢ ﻟﺮﺑﻪ ﻭﲢﻘﻴﻖ ﻋﺒﻮﺩﻳﺔ ﺍﷲ ﰲ ﻧﻔﺲ ﻭﻛﻴـﺎﻥ ﻫـﺬﺍ‬
‫ﺍﳌﺴﻠﻢ ﻟﻴﻘﻮﻡ ﺑﺎﻟﺪﻭﺭ ﺍﳌﻄﻠﻮﺏ ﻣﻨﻪ ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ ﻛﻌﺒﺪ ﻭﻛﺨﻠﻴﻔﺔ ﻋﻦ ﺍﷲ ﰲ ﺃﺭﺿﻪ ﻳﺰﺭﻋﻬﺎ‬
‫ﺑﺎﳋﲑ ﻭﺍﻟﺼﻼﺡ ﻭﳚﺘﺚ ﻣﻨﻬﺎ ﺍﻟﺸﺮ ﻭﺍﻟﻔﺴﺎﺩ‪.‬‬
‫ﻭ‪‬ﺬﻩ ﺍﳌﺴﲑﺓ ﻳﻠﺘﻘﻲ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺮﺑﻮﻱ ﺍﻹﺳﻼﻣﻲ ﻣﻊ ﺑﻘﻴﺔ ﺍﻟﺘﻮﺟﻬﺎﺕ ﰲ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ ﺍﻟﱵ‬
‫ﺖ‬
‫ﺐ ﻛﻠﻬﺎ ﰲ ﻫﺬﺍ ﺍﳌﺼﺐ ﺍﻹﳝﺎﱐ ﺍﻟﻮﺣﻴﺪ ﻟﺘﺤﻘﻖ ﲟﺠﻤﻮﻋﺘﻬﺎ ﺍﻟﻐﺎﻳﺔ ﻭﺍﳍﺪﻑ } ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺧﹶﻠ ﹾﻘ ‪‬‬‫ﺗﺼ ‪‬‬
‫ﺲ ِﺇﻟﱠﺎ ِﻟ‪‬ﻴ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ِﻥ{ )‪ (٥٦‬ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ‪.‬‬
‫ﺠ ‪‬ﻦ ﻭ‪‬ﺍﹾﻟﺈِﻧ ‪‬‬
‫ﺍﹾﻟ ِ‬
‫ﻭﻣﻊ ﺃﻥ ﻫﺬﻩ ﺍﳋﺎﺻﻴﺔ ﺍﻟﺸﻤﻮﻟﻴﺔ ﻟﻠﻤﻨﻬﺞ ﺍﻟﺘﺮﺑﻮﻱ ﺍﻹﺳﻼﻣﻲ ﺧﺎﺻـﻴﺔ ﻣﺘﻔﺮﻋـﺔ ﻭﻣﺘﺪﺍﺧﻠـﺔ‬
‫ﻭﻣﺘﺸﻌﺒﺔ ﻷ‪‬ﺎ ﲣﺎﻃﺐ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﻭﻛﻴﻨﻮﻧﺘﻪ ﻛﻤﺨﻠﻮﻕ ﻣﻦ ﻣﺎﺩﺓ ﻭﺭﻭﺡ‪،‬ﻭﺗﻮﺟﻪ ﻧـﺸﺎﻁ‬
‫ﺍﻹﻧﺴﺎﻥ ﰲ ﺷﱴ ﻣﻨﺎﺣﻲ ﺣﻴﺎﺗﻪ‪،‬ﺇﻻ ﺃ‪‬ﺎ ﻣﻊ ﺫﻟﻚ ﻛﻠﻪ ﺗﺘﻤﻴﺰ ﺑﺎﻟﺘﻨﺎﺳﻖ ﻭﺍﻟﺘﻮﺍﺯﻥ ﻓـﻼ ﻳﻄﻐـﻰ‬
‫ﺟﺎﻧﺐ ﻋﻠﻰ ﺁﺧﺮ‪،‬ﻭﻻ ﻳﻔﺘﺎﺕ ﺍﲡﺎﻩ ﻋﻠﻰ ﻏﲑﻩ‪،‬ﻭﻻ ﺗﻌﺘﺴﻒ ﺍﻟﻄﺮﻳﻖ ﻭﻻ ﲢﻴﺪ ﻋﻨﻪ‪،‬ﻭﻫﺬﺍ ﻣـﺎ‬
‫ﻧﻘﺼﺪﻩ ﺑﺎﳋﺎﺻﻴﺔ ﺍﳌﻘﺘﺮﻧﺔ ‪‬ﺬﻩ ﺍﳋﺎﺻﻴﺔ ﻭﻫﻲ ﺧﺎﺻﻴﺔ ﺍﻟﺘﻮﺍﺯﻥ‪.‬‬
‫ﻓﺎﻟﻜﺎﺋﻦ ﺍﻟﺒﺸﺮﻱ ﺭﻭﺡ ﻭﻋﻘﻞ ﻭﺟﺴﻢ‪،‬ﻭﺍﳌﻨﺎﻫﺞ ﺍﻷﺭﺿﻴﺔ ﻻ ﺗﺴﺘﻄﻴﻊ ﺍﳌﻮﺍﺯﻧﺔ ﺑﲔ ﻫﺬﻩ ﺍﳌﻌـﺎﱂ‬
‫ﺍﻟﺜﻼﺛﺔ ﻷﻥ ﺫﻟﻚ ﻳﻘﺘﻀﻲ ﻣﻌﺮﻓﺔ ﻣﺘﻄﻠﺒﺎﺕ ﻛﻞ ﻣﻨﻬﺎ ﻭﻣﻌﺮﻓﺔ ﻋﻼﻗﺔ ﻛﻞ ﺑﺎﻵﺧﺮ‪،‬ﻭﻟﺬﻟﻚ ﳒـﺪ‬
‫ﺍﳌﻨﺎﻫﺞ ﺍﻷﺭﺿﻴﺔ ﺗﱪﺯ ﰲ ﺟﺎﻧﺐ ﺩﻭﻥ ﺁﺧﺮ‪،‬ﻭﺗﻨﻤﻲ ﺟﺎﻧﺒﹰﺎ ﻋﻠﻰ ﺣﺴﺎﺏ ﺁﺧﺮ‪،‬ﻓﻘﺪ ﺗﻌﺎﰿ ﺍﻟﺮﻭﺡ‬
‫ﺣﱴ ﲡﻌﻞ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﻛﺎﺋﻨﹰﺎ ﺃﻧﺎﻧﻴﹰﺎ ﻣﻐﺮﻭﺭﹰﺍ ﻳﻨﻈﺮ ﺇﱃ ﺍﻟﻌﺎﱂ ﻣﻦ ﺧﻼﻝ ﻋﻘﻠﻪ ﺍﻟﻘﺎﺻﺮ‪،‬ﻭﻗﺪ ﺗﻌﲎ‬
‫ﻼ ﻭﻣﺼﺎﺭﻋﹰﺎ ﻓﻴﺴﺘﻌﻤﻠﻪ ﺍ‪‬ﺘﻤﻊ ﻛﺄﺩﺍﺓ ﻟﻠﺘﺄﺩﻳﺐ‬
‫ﺍﳌﻨﺎﻫﺞ ﲜﺴﻢ ﺍﻹﻧﺴﺎﻥ ﻓﺘﺠﻌﻞ ﻣﻨﻪ ﺭﻳﺎﺿﻴﹰﺎ ﻣﻘﺎﺗ ﹰ‬
‫ﺃﻭ ﻟﻠﺪﻓﺎﻉ ﻋﻦ ﺍﻟﻨﺎﺱ ﻭﺍ‪‬ﺘﻤﻊ ﻭﻛﻞ ﻫﺬﻩ ﺍﻟﺘﻨﺎﻭﻻﺕ ﺍﳌﻨﻬﺠﻴﺔ ﺇﳕﺎ ﺗﻜﻮﻥ ﰲ ﺑﻨﺎﺀ ﻋﻨﺼﺮ ﻋﻠـﻰ‬

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‫ﺣﺴﺎﺏ ﻋﻨﺼﺮ ﺁﺧﺮ‪،‬ﻭﻻ ﻳﻮﺟﺪ ﰲ ﺍﻷﺭﺽ ﺍﻟﻴﻮﻡ ﻣﻨﻬﺞ ﻣﻦ ﺻﻨﻊ ﺑـﺸﺮ ﺍﺳـﺘﻄﺎﻉ ﺃﻥ ﻳـﺒﲏ‬
‫ﻣﻨﻬﺠﹰﺎ ﻳﺘﺠﺎﻭﺏ ﻣﻊ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﲜﻮﺍﻧﺒﻬﺎ ﻛﻠﻬﺎ ﳎﺘﻤﻌﺔ ﺭﻭﺣﻪ ﻭﻋﻘﻠﻪ ﻭﺟﺴﺪﻩ‪.‬‬
‫ﺃﻣﺎ ﺍﻹﺳﻼﻡ ﻓﻴﺘﻔﺮﺩ ﺑﺸﻤﻮﻟﻴﺔ ﻣﻨﻬﺠﻪ ﺍﻟﺘﺮﺑﻮﻱ ﳍﺬﺍ ﺍﻟﻜﺎﺋﻦ ﻭﺗﻮﺍﺯﻧﻪ‪،‬ﻓﻴﻌﺎﳉﻪ ﻣﻌﺎﳉـﺔ ﺷـﺎﻣﻠﺔ‬
‫ﻣﺘﻮﺍﺯﻧﺔ ﻻ ﺗﻐﻔﻞ ﻋﻦ ﺷﻲﺀ ‪...‬ﺭﻭﺣﻪ ﻭﻋﻘﻠﻪ ﻭﺟﺴﺪﻩ‪،‬ﻭﻣﺎ ﻳﺘﻄﻠﺒﻪ ﻛﻞ ﻋﻨﺼﺮ ﻣﻦ ﻣﺴﺘﻠﺰﻣﺎﺕ‬
‫ﻭﻣﻨﺎﺥ ﻳﺰﺍﻭﻝ ﻓﻴﻪ ﻧﺸﺎﻃﻪ ﻣﻨﺴﺠﻤﺎ ﻣﻊ ﻣﻨﺎﺧﺎﺕ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻷﺧﺮﻯ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﳜﻮﻝ ﻟﻺﺳﻼﻡ ﺍﻟﻨﺠﺎﺡ ﰲ ﻫﺬﺍ ﺍﳌﻀﻤﺎﺭ ﺃﻧﻪ ﺩﻳﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻫﻮ ﺍﻟﺼﺎﻧﻊ ﻭﺍﳌﺒـﺪﻉ‬
‫ﻭﺍﳋﺎﻟﻖ ﳍﺬﺍ ﺍﻟﻜﺎﺋﻦ‪،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﻮ ﺃﻋﻠﻢ ﻭﺃﺧﱪ ﺑﺼﻨﻌﺘﻪ ﻭﻫﻮ ﺍﳊﻘﻴﻖ ﺃﻥ ﻳﻮﺟﺪ ﺍﳌﻨﻬﺞ ﺍﳌـﺘﻼﺋﻢ‬
‫ﺨِﺒ ‪‬ﲑ{ )‪ (١٤‬ﺳﻮﺭﺓ ﺍﳌﻠﻚ‪.‬‬
‫ﻒ ﺍﹾﻟ ‪‬‬
‫ﻣﻊ ﻫﺬﻩ ﺍﻟﻔﻄﺮﺓ }ﹶﺃﻟﹶﺎ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧﹶﻠ ‪‬ﻖ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﻟﱠﻠﻄِﻴ ‪‬‬
‫ﺨﺮ‪‬ﺍ َﺀ ﹶﺓ‪.‬ﻗﹶﺎ ﹶﻝ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺟ‪‬ـ ﹾﻞ‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﺳ ﹾﻠﻤ‪‬ﺎ ﹶﻥ ﻗﹶﺎ ﹶﻝ ﻗِﻴ ﹶﻞ ﹶﻟ ‪‬ﻪ ﹶﻗ ‪‬ﺪ ‪‬ﻋﱠﻠ ‪‬ﻤ ﹸﻜ ‪‬ﻢ ‪‬ﻧِﺒ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪ --‬ﹸﻛ ﱠﻞ ‪‬ﺷ ‪‬ﻰ ٍﺀ ‪‬ﺣﺘ‪‬ﻰ ﺍﹾﻟ ِ‬
‫ﺠ ‪‬ﻰ ِﺑﹶﺄﹶﻗ ﱠﻞ ﻣِـ ‪‬ﻦ‬
‫ﺴ‪‬ﺘ‪‬ﻨ ِ‬
‫ﲔ ﹶﺃ ‪‬ﻭ ﹶﺃ ﹾﻥ ‪‬ﻧ ‪‬‬
‫ﺠ ‪‬ﻰ ﺑِﺎﹾﻟ‪‬ﻴ ِﻤ ِ‬
‫ﺴ‪‬ﺘ‪‬ﻨ ِ‬
‫ﻂ ﹶﺃ ‪‬ﻭ ‪‬ﺑ ‪‬ﻮ ٍﻝ ﹶﺃ ‪‬ﻭ ﹶﺃ ﹾﻥ ‪‬ﻧ ‪‬‬
‫ﺴ‪‬ﺘ ﹾﻘِﺒ ﹶﻞ ﺍﹾﻟ ِﻘ‪‬ﺒﹶﻠ ﹶﺔ ِﻟﻐ‪‬ﺎِﺋ ٍ‬
‫ﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻧﻬ‪‬ﺎﻧ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﻧ ‪‬‬
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‫ﺠ ‪‬ﻰ ِﺑ ‪‬ﺮﺟِﻴ ٍﻊ ﹶﺃ ‪‬ﻭ ِﺑ ‪‬ﻌ ﹾﻈ ٍﻢ‪.‬‬
‫ﺴ‪‬ﺘ‪‬ﻨ ِ‬ ‫ﻼﹶﺛ ِﺔ ﹶﺃ ‪‬ﺣﺠ‪‬ﺎ ٍﺭ ﹶﺃ ‪‬ﻭ ﹶﺃ ﹾﻥ ‪‬ﻧ ‪‬‬‫ﹶﺛ ﹶ‬
‫ﻓﻤﺎ ﺗﺮﻙ ﺍﻹﺳﻼﻡ ﺟﺎﻧﺒﺎ ﻣﻦ ﺟﻮﺍﻧﺐ ﺍﳊﻴﺎﺓ ﺇﻻ ﻭﻗﺪ ﺗﻨﺎﻭﻟﺘﻬﺎ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺃﺿﺤﺖ ﻟﻨﺎ ﻓﻴﻬﺎ ﺍﳋﲑ‬
‫ﻣﻦ ﺍﻟﺸﺮ‪،‬ﻭﺍﻟﻄﺎﻫﺮ ﻣﻦ ﺍﳋﺒﻴﺚ‪،‬ﻭﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺍﻟﻔﺎﺳﺪ‪،‬ﻭ‪‬ﺬﺍ ﺍﻟﺸﻤﻮﻝ ﺍﻟﺬﻱ ﺗﺘﺴﻢ ﺑﻪ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ‬
‫ﺖ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺩِﻳ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃ‪‬ﺗ ‪‬ﻤ ‪‬ﻤ ‪‬‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪،‬ﻓﺈ‪‬ﺎ ﰲ ﻏﺎﻳﺔ ﺍﻟﻜﻤﺎﻝ ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪..}:‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ﹶﺃ ﹾﻛ ‪‬ﻤ ﹾﻠ ‪‬‬
‫ﻼ ‪‬ﻡ ﺩِﻳﻨ‪‬ﺎ ‪ (٣) {..‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‬ ‫ﺖ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺍ ِﻹ ‪‬ﺳ ﹶ‬
‫ِﻧ ‪‬ﻌ ‪‬ﻤﺘِﻲ ‪‬ﻭ ‪‬ﺭﺿِﻴ ‪‬‬

‫‪ - ٤٠‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪(٦٢٩) -‬‬

‫ﺍﳋﺮﺍﺀﺓ‪:‬ﻗﺎﻝ ﺍﳋﻄﺎﰊ ‪»:‬ﺍﳋﺮﺍﺀﺓ« ﻣﻜﺴﻮﺭﺓ ﺍﳋﺎﺀ ﳑﺪﻭﺩﺓ ﺍﻷﻟﻒ‪:‬ﺍﻟﺘﺨﻠﻲ ﻭﺍﻟﻘﻌﻮﺩ ﻟﻠﺤﺎﺟﺔ‪،‬ﻗﺎﻝ‪:‬ﻭﺃﻛﺜـﺮ ﺍﻟـﺮﻭﺍﺓ ﻳﻔﺘﺤـﻮﻥ‬
‫ﺍﳋﺎﺀ‪،‬ﻭﻻ ﳝﺪﻭﻥ ﺍﻷﻟﻒ‪.‬‬
‫ﻗﻠﺖ‪:‬ﻭﻗﺪ ﻗﺎﻝ ﺍﳉﻮﻫﺮﻱ ﰲ ﻛﺘﺎﺏ »ﺍﻟﺼﺤﺎﺡ«‪:‬ﺇ‪‬ﺎ »ﺍﳋﺮﺍﺀﺓ« ﺑﺎﻟﻔﺘﺢ ﻭﺍﳌﺪ‪،‬ﻭﻫﺬﺍ ﻟﻔﻈﻪ‪،‬ﻗﺎﻝ‪:‬ﻭﻗﺪ ﺧﺮﺉ ﺧﺮﺍﺀﺓ‪،‬ﻣﺜﻞ ﻛـﺮﻩ‬
‫ﻛﺮﺍﻫﺔ ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻟﻔﺘﺢ ﺍﳌﺼﺪﺭ‪،‬ﻭﺑﺎﻟﻜﺴﺮ ﺍﻻﺳﻢ‪.‬‬
‫‪‬ﺎﻧﺎ ﺃﻥ ﻧﺴﺘﻨﺠﻲ ﺑﺄﻗﻞ ﻣﻦ ﺛﻼﺛﺔ ﺃﺣﺠﺎﺭ‪:‬ﻓﻴﻪ‪:‬ﺑﻴﺎﻥ ﺃﻥ ﺍﻻﺳﺘﻨﺠﺎﺀ ﺃﺣﺪ ﺍﻟﻄﻬﺮﻳﻦ‪،‬ﻓﺈﻥ ﱂ ﻳﺴﺘﻌﻤﻞ ﺍﳌﺎﺀ ﻓـﻼ ﺑـﺪ ﻟـﻪ ﻣـﻦ‬
‫ﺍﳊﺠﺮ‪،‬ﻭﺑﻴﺎﻥ ﺃﻥ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻲ ﺩﻭﻥ ﺍﻟﺜﻼﺛﺔ ﻻ ﳚﺰﺉ ﻭﺇﻥ ﺃﻧﻘﻰ‪،‬ﻷﻧﻪ ﻋﻠﻢ ﺃﻥ ﺍﻹﻧﻘﺎﺀ ﻗﺪ ﳛﺼﻞ ﺩﻭﻥ ﺍﻟﺜﻼﺛﺔ ﻭﻣﻊ ﻫﺬﺍ ﺍﺷﺘﺮﻁ‬
‫ﺍﻟﺜﻼﺛﺔ‪،‬ﻭﻛﺎﻥ ﺍﺷﺘﺮﺍﻃﻬﺎ ﺗﻌﺒﺪﺍ ﻭﺷﺮﻃﺎ ﰲ ﺻﺤﺔ ﺍﻟﻄﻬﺎﺭﺓ‪.‬‬
‫ﺑﺮﺟﻴﻊ‪:‬ﺍﻟﺮﺟﻴﻊ‪:‬ﺍﻟﺮﻭﺙ ﻭﺍﻟﻌﺬﺭﺓ‪،‬ﻭﺇﳕﺎ ﲰﻲ ﺭﺟﻴﻌﺎ‪،‬ﻷﻧﻪ ﻳﺮﺟﻊ ﻋﻦ ﺣﺎﻟﺘﻪ ﺍﻷﻭﱃ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻃﻌﺎﻣﺎ ﻭﻋﻠﻔﺎ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬
‫‪‬ﺎﻧﺎ ﺃﻥ ﻳﺴﺘﻨﺠﻲ ﺃﺣﺪﻧﺎ ﺑﻴﻤﻴﻨﻪ‪:‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻻﺳﺘﻨﺠﺎﺀ ﺑﺎﻟﻴﻤﲔ ﰲ ﻗﻮﻝ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ‪:‬ﻲ ﺗﺄﺩﻳﺐ ﻭﺗﱰﻳﻪ‪،‬ﻷ‪‬ﺎ ﻣﺮﺻﺪﺓ ﻟﻸﻛﻞ‬
‫ﻭﺍﻟﺸﺮﺏ ﻭﺃﻛﺜﺮ ﺍﻵﺩﺍﺏ‪،‬ﻓﱰﻫﺖ ﻋﻦ ﻣﺒﺎﺷﺮﺓ ﺍﻟﻨﺠﺎﺳﺔ‪.‬‬
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‫ﻭﻧﺘﻴﺠﺔ ﳍﺬﻩ ﺍﻟﺸﻤﻮﻟﻴﺔ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻳﺘﻮﺻﻞ ﺍﻹﺳﻼﻡ ﺇﱃ ﺍﺳﺘﻐﻼﻝ ﻛﻞ ﻃﺎﻗﺎﺕ ﻫـﺬﺍ‬
‫ﺍﻟﻜﺎﺋﻦ ﺑﻞ ﻳﺼﻞ ﺇﱃ ﺍﳊﺪ ﺍﻷﻗﺼﻰ ﳍﺬﻩ ﺍﻟﻄﺎﻗﺎﺕ‪،‬ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﺍﺳﺘﺜﻤﺎﺭ ﺍﻹﺳـﻼﻡ ﰲ ﻋﻬـﺪﻩ‬
‫ﺍﻷﻭﻝ ﻟﻠﻌﺪﺩ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻭﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﻟﻮﺻﻮﻝ ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣـﻦ ﺍﳊـﺪ ﺍﻷﻗـﺼﻰ‬
‫ﻟﻄﺎﻗﺘﻬﻢ ﺻﻨﻊ ﺍﻷﻋﺎﺟﻴﺐ ﰲ ﻋﺎﱂ ﺍﻷﺭﺽ ﻭﺃﻣﺎﻡ ﺟﺤﺎﻓﻞ ﺍﻟﻐﺜﺎﺀ ﻣﻦ ﺍﻟﺒﺸﺮ ﺍﻟﺬﻳﻦ ﱂ ﺗـﺴﺘﻄﻊ‬
‫ﻣﻨﺎﻫﺠﻬﻢ ﺃﻥ ﺗﺴﺘﺜﻤﺮ ﻃﺎﻗﺎ‪‬ﻢ ﺍﻟﻔﻄﺮﻳﺔ ﺍﳌﻜﻨﻮﻧﺔ‪،‬ﻓﺎﻟﻜﺎﺋﻦ ﺍﻟﺒﺸﺮﻱ ﻫﻮ ﺍﻟﻜﺎﺋﻦ ﺍﻟﺒﺸﺮﻱ ﻭﻟﻜـﻦ‬
‫ﺍﻟﻨﺘﻴﺠﺔ ﻣﺘﺒﺎﻳﻨﺔ ﻭﳐﺘﻠﻔﺔ ﺑﲔ ﻣﻨﻬﺞ ﺍﻹﺳﻼﻡ ﻭﻣﻨﻬﺞ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﰒ ﺇﻥ ﻣﻌﺮﻓﺔ ﻣﺘﻄﻠﺒﺎﺕ ﻛﻞ ﻋﻨﺼﺮ ﻭﺍﻟﺘﻨﺴﻴﻖ ﺑﲔ ﻫﺬﻩ ﺍﳌﺘﻄﻠﺒﺎﺕ ﻭﺗﻮﺣﻴﺪ ﻣﻮﺍﺭﺩﻫﺎ ﻭﻣـﺼﺎ‪‬ﺎ‬
‫ﺗﻌﻜﺲ ﻋﻠﻰ ﻧﻔﺲ ﻫﺬﺍ ﺍﻟﻜﺎﺋﻦ ﻃﻤﺄﻧﻴﻨﺔ ﻭﻫﺪﻭﺀﹰﺍ ﻭﺗﻮﺍﺯﻧﹰﺎ ﰲ ﻛﻞ ﺷﺊ ؟ ﰲ ﻣﻌﻨﻮﻳﺎﺕ ﺍﻹﻧﺴﺎﻥ‬
‫ﻭﻣﺎﺩﻳﺎﺗﻪ‪،‬ﰲ ﺁﻣﺎﻟﻪ ﻭﺃﺣﻼﻣﻪ‪،‬ﰲ ﻭﺍﻗﻌﻪ ﻭﻣﺴﺘﻘﺒﻠﻪ‪،‬ﰲ ﻳﻮﻣﻪ ﻭﻏﺪﻩ‪،‬ﰲ ﻣﻌﺎﻣﻼﺗﻪ ﺍﻗﺘﺼﺎﺩﻳﺔ ﻛﺎﻧﺖ‬
‫ﺃﻡ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺃﻭ ﺳﻴﺎﺳﻴﺔ‪،‬ﰲ ﺣﺪﻭﺩﻩ ﻛﻔﺮﺩ ﻭﺣﺪﻭﺩﻩ ﻛﻔﺮﺩ ﻭﺳﻂ ﺍﳉﻤﺎﻋﺔ‪.‬‬
‫ﻭﺩﻭﻥ ﻫﺬﺍ ﺍﻟﺘﻮﺍﺯﻥ ﻳﻬﺪﺩ ﻛﻴﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻭﺣﺮﻣﺘﻪ‪،‬ﻭﻳﻔﻘﺪ ﺗﻮﺍﺯﻧﻪ ﻭﻳﻨﻌﻜﺲ ﺫﻟﻚ ﻋﻠﻰ ﻧﻔـﺴﻪ‬
‫ﺑﺎﺿﻄﺮﺍ‪‬ﺎ‪،‬ﻭﻋﻠﻰ ﳎﺘﻤﻌﻪ ﺑﺎﻟﻔﻮﺿﻰ ﻭﺗﺪﺍﺧﻞ ﺍﳊﻘﻮﻕ ﻭﺿﻴﺎﻉ ﺍﻟﻌـﺪﻝ ﻭﺍﻹﻧـﺼﺎﻑ‪،‬ﻭﺍﳌﺘﺘﺒﻊ‬
‫ﳊﺎﺿﺮ ﺍﻟﻌﺎﱂ ﺍﳌﻌﺎﺻﺮ ﻭﻣﺎ ﻳﻌﺎﻧﻴﻪ ﻣﻦ ﺍﺿﻄﺮﺍﺏ ﻭﻓﻮﺿﻰ ﰲ ﻛﻞ ﳎﺎﻝ ﺳـﻴﺠﺪ ﺃﻥ ﺍﺧـﺘﻼﻝ‬
‫ﺍﻟﺘﻮﺍﺯﻥ ﺑﲔ ﻣﺘﻄﻠﺒﺎﺕ ﺭﻭﺡ ﻭﻋﻘﻞ ﻭﺟﺴﻢ ﻫﺬﺍ ﺍﻟﻜﺎﺋﻦ ﻫﻮ ﻣﻜﻤﻦ ﺍﻟﺪﺍﺀ‪،‬ﻭﻟﻦ ﳚﺪ ﻟﻪ ﺩﻭﺍﺀ ﺇ ﹼﻻ‬
‫ﰲ ﻇﻞ ﻣﻨﻬﺞ ﺍﻹﺳﻼﻡ؛ﻷﻧﻪ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳜﺎﻃﺐ ﺍﻟﻔﻄﺮﺓ ﻷﻧﻪ ﻣﻨﻬﺞ ﺧﺎﻟﻖ ﺍﻟﻔﻄﺮ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬
‫ﺍﻟﺴﻤﺔ ﺍﻟﺜﺎﻟﺜﺔ – ﺍﻟﺘﻤﻴﺰ ‪:‬‬
‫ﻭﻧﻘﺼﺪ ﺑﺎﻟﺘﻤﻴﺰ ﺻﻴﺎﻏﺔ ﺍﻟﻔﺮﺩ ﻋﻘﺎﺋﺪﻳﹰﺎ ﻭﻓﻜﺮﻳﹰﺎ ﻭﺳﻠﻮﻛﻴﹰﺎ ﲝﻴﺚ ﻳﺘﺸﻜﻞ ﰲ ﺻﻮﺭﺓ ﻣﺴﺘﻘﻠﺔ ﻫﻲ‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻜﻞ ﺃﺑﻌﺎﺩﻫﺎ ﻭﻓﻖ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ ﺑﺎﻟﺘﺼﻮﺭ ﺍﻟﺸﺎﻣﻞ ﻟﻠﺤﻴـﺎﺓ ﰲ‬
‫ﻧﻮﺍﺣﻴﻬﺎ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﻏﲑﻫﺎ‪...‬‬
‫ﻭﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻄﻠﻮﺑﺔ ﺍﻟﻴﻮﻡ ﺇﳕﺎ ﻫﻲ ﺍﻟﱵ ﲤﺜﻞ ﺫﻟﻚ ﺍﻟﺮﺻﻴﺪ ﺍﻟﺘﺎﺭﳜﻲ ﺍﳊـﻲ ﻟﻺﺳـﻼﻡ‬
‫ﻭﳕﺎﺫﺟﻪ ﺍﻟﻔﻌﺎﻟﺔ ﰲ ﺫﺍﻙ ﺍﻟﺘﺎﺭﻳﺦ ‪...‬ﻓﺎﻟﺮﺻﻴﺪ ﺍﻟﻌﻘﺎﺋﺪﻱ ﻭﺍﻟﺘﺎﺭﳜﻲ‪،‬ﻫﻮ ﻣﻔﻬﻮﻡ ﺍﻟﺘﺮﺑﻴﺔ ﺣﱴ ﻋﻨﺪ‬
‫ﻣﻔﻜﺮﻱ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻣﻦ ﺭﻭﺍﺩ ﺍﻟﺘﺮﺑﻴﺔ ﻋﻨﺪ ﺍﻟﻐﺮﺏ ﺍﻟﺬﻳﻦ ﺃﺳﺴﻮﺍ ﺍﳌﻨـﺎﻫﺞ ﺍﻟﺘﺮﺑﻮﻳـﺔ ﳛﺘـﻞ‬
‫ﺍﻟﺼﺪﺍﺭﺓ ﺑﲔ ﺧﱪﺍﺀ ﺍﻟﺘﻌﻠﻴﻢ ﰲ ﺑﺮﻳﻄﺎﻧﻴﺎ ﰲ ﻣﻘﺎﻝ ﻟﻪ ﻛﺘﺒﻪ ﻟﺪﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ﺍﻟﱪﻳﻄﺎﻧﻴـﺔ " ﻟﻘـﺪ‬
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‫ﺳﻠﻚ ﺍﻟﻨﺎﺱ ﻣﺴﺎﻟﻚ ﳐﺘﻠﻔﺔ ﰲ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﺘﺮﺑﻴﺔ‪،‬ﻭﻟﻜﻦ ﺍﻟﻔﻜﺮﺓ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﺗﺴﻴﻄﺮ ﻋﻠﻴﻬـﺎ‬
‫ﲨﻴﻌﹰﺎ‪:‬ﺃﻥ ﺍﻟﺘﺮﺑﻴﺔ ﻫﻲ ﺍﳉﻬﺪ ﺍﻟﱵ ﻳﻘﻮﻡ ﺑﻪ ﺁﺑﺎﺀ ﺷﻌﺐ ﻭﻣﺮﺑﻮﻩ ﻹﻧﺸﺎﺀ ﺍﻷﺟﻴﺎﻝ ﺍﻟﻘﺎﺩﻣﺔ ﻋﻠـﻰ‬
‫ﺃﺳﺎﺱ ﻧﻈﺮﻳﺔ ﺍﳊﻴﺎﺓ ﺍﻟﱵ ﻳﺆﻣﻨﻮﻥ ‪‬ﺎ"‪.‬‬
‫ﻭﻳﻘﻮﻝ ﺍﻟﱪﻭﻓﺴﻮﺭ ﻛﻼﺭﻙ ‪" prof.clark‬ﻣﻬﻤﺎ ﻗﻴﻞ ﰲ ﺗﻔﺴﲑ ﺍﻟﺘﺮﺑﻴﺔ ﻓﻤﻤﺎ ﻻ ﳏﻴﺺ ﻋﻨﻪ‬
‫ﺃ‪‬ﺎ ﺗﺴﻌﻰ ﻟﻼﺣﺘﻔﺎﻅ ﺑﻨﻈﺮﻳﺔ ﺳﺒﻖ ﺍﻹﳝﺎﻥ ‪‬ﺎ ﻭﻋﻠﻴﻬﺎ ﺗﻘﻮﻡ ﺣﻴﺎﺓ ﺍﻷﻣﺔ‪،‬ﻭﺟﻬﺎﺩﻫﺎ ﰲ ﺳـﺒﻴﻞ‬
‫ﲣﻠﻴﺪﻫﺎ ﻭﻧﻘﻠﻬﺎ ﺇﱃ ﺍﻷﺟﻴﺎﻝ ﺍﻟﻘﺎﺩﻣﺔ"‪.‬‬
‫ﻭﺍﻟﺘﻤﻴﺰ ﰲ ﺣﺪ ﺫﺍﺗﻪ ﻣﻄﻠﺐ ﲢﺮﺹ ﻋﻠﻴﻪ ﺍﻷﻣﻢ ﺍﻟﱵ ﺗﺮﻳﺪ ﺍﻟﻌﻴﺶ ﻣﺴﺘﻘﻠﺔ ﺑﺸﺨﺼﻴﺘﻬﺎ ﻭﻣﻨـﻬﺞ‬
‫ﺣﻴﺎ‪‬ﺎ‪،‬ﻻ ﺗﺘﺒﻊ ﻭﻻ ﺗﻮﺍﱄ ﺃﻳﺔ ﺟﻬﺔ ﺃﺧﺮﻯ‪،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﺃﻛﺜﺮ ﻗﻮﺓ ﻭﻋﺪﺩﹰﺍ ﻣﻨﻬﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﺪﻟﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻤﻴﺰ ﻭﺃﺛﺮﻩ ﰲ ﺍﻷﻣﺔ ﻣﻦ ﻭﺍﻗﻊ ﺣﻴﺎﺗﻨـﺎ ﺍﳌﻌﺎﺻـﺮﺓ‪،‬ﻟﻨﻈﺮﻧﺎ ﺇﱃ‬
‫ﻼ‪،‬ﻫﺬﺍ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﺧ ‪‬ﺮ ﻣﻦ ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴﺔ ﻣﻨﻬﻚ ﺍﻟﻘﻮﻯ ﻣﺘـﻀﺮﺭﹰﺍ ﻣـﻦ ﻭﻳـﻼﺕ‬ ‫ﺍﻟﻴﺎﺑﺎﻥ ﻣﺜ ﹰ‬
‫ﺍﳊﺮﺏ ﻛﻤﺎ ﱂ ﺗﺘﻀﺮﺭ ﺩﻭﻟﺔ ﻣﺜﻠﻪ‪،‬ﻭﻣﻊ ﺫﻟﻚ ﻫﻮ ﺍﻵﻥ ﰲ ﻣﺼﺎﻑ ﺍﻟﺪﻭﻝ ﺍﳌﺘﻘﺪﻣﺔ‪،‬ﺑﻞ ﳛﺴﺐ‬
‫ﻟﻪ ﺍﻟﺸﺮﻕ ﺍﻟﺸﻴﻮﻋﻲ‪،‬ﻭﺍﻟﻐﺮﺏ ﺍﻟﺮﺃﲰﺎﱄ ﺃﻟﻒ ﺣﺴﺎﺏ ﻭﺣﺴﺎﺏ ﰲ ﲨﻴﻊ ﺍ‪‬ﺎﻻﺕ ﺍﳊﻀﺎﺭﻳﺔ‪.‬‬
‫ﺇﻥ ﺍﳋﻂ ﺍﻟﻮﺍﺿﺢ ﺍﻟﺬﻱ ﺳﺎﺭﺕ ﻋﻠﻴﻪ ﺍﻟﻴﺎﺑﺎﻥ ﻣﻨﺬ ﺧﺮﻭﺟﻬﺎ ﻣﻦ ﺍﳊﺮﺏ ﻫﻮ ﺧﻂ ﺍﻟﺘﻤﻴﺰ‪،‬ﻭﲤﺜﻞ‬
‫ﻫﺬﺍ ﺍﻟﺘﻤﻴﺰ ﺑﺎﺳﺘﻤﺴﺎﻛﻬﺎ ﺑﻌﻘﻴﺪﺓ ﻭﻓﻜﺮ ﺧﺎﺻﲔ ﳘﺎ ﺍﳌﻌﺘﻘﺪ ﺍﻟﺒﻮﺫﻱ ﻭﻟﻌﻞ ﻛﺮﻫﻬﺎ ﺍﻟﻮﺟـﺪﺍﱐ‬
‫ﻟﻠﻐﺮﺏ ﺑﺴﺒﺐ ﺩﻣﺎﺭ ﺍﳊﺮﺏ ﳍﺎ ﺳﺎﻋﺪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻤﻴﺰ ﻭﺍﻟﺘﻤﺴﻚ ﺑﺒﺎﻃﻠﻬﺎ ﺍﻻﻋﺘﻘﺎﺩﻱ‪،‬ﻭﻳﻨﺒﻐﻲ‬
‫ﺍﻟﻘﻮﻝ ﺃﻥ ﺍﳌﻌﺘﻘﺪ ﻟﻴﺲ ﻣﻬﻤﹰﺎ ﰲ ﻛﻮﻧﻪ ﺻﺤﻴﺤﹰﺎ ﺃﻭ ﺧﺎﻃﺌﹰﺎ ﺃﻭ ﺗﺎﻓﻬﹰﺎ ﺑﻘﺪﺭ ﻣﺎ ﻫﻮ ﻣﻬﻢ ﰲ ﺃﻧـﻪ‬
‫ﻳﻘﻮﻡ ﺑﺪﻭﺭ ﺍﻟﺘﻤﻴﺰ ﺍﻟﻮﺟﺪﺍﱐ ﺍﻟﺬﻱ ﻳﺮﺳﻢ ﺑﺎﻟﺘﺎﱄ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﺘﻤﻴﺰﺓ ﻋﻠﻰ ﺃﻱ ﺃﺳﺎﺱ ﻛﺎﻧﺖ‪.‬‬
‫ﻟﻘﺪ ﻓﺼﻠﺖ ﺍﻟﻴﺎﺑﺎﻥ ﺑﲔ ﺍﳌﻌﺘﻘﺪ ﻭﺍﻟﻔﻜﺮﺓ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻷﺧﻼﻕ ﻭﺍﻟﺴﻠﻮﻙ ﻭﺑﲔ ﺍﳌـﺎﺩﺓ ﺍﻟﻌﻠﻤﻴـﺔ‬
‫ﺍﳊﻀﺎﺭﻳﺔ‪،‬ﻓﺎﺣﺘﻔﻈﺖ ﻟﻨﻔﺴﻬﺎ ﲝﺮﻳﺔ ﺍﻟﺘﻜﻮﻳﻦ ﺍﻟﻮﺟﺪﺍﱐ ﻭﺍﻷﺧﻼﻗﻲ ﻭﺍﻟﺜﻘﺎﰲ‪،‬ﻭﺗﻨﺎﻭﻟﺖ ﺍﻟﻮﺳﺎﺋﻞ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﳊﻀﺎﺭﻳﺔ ﳎﺮﺩﺓ ﻋﻦ ﻭﺟﺪﺍﻥ ﻭﺃﺧﻼﻕ ﻭﺛﻘﺎﻓﺔ ﺍﳌﺼﺎﺩﺭ ﺍﻟﱵ ﺃﺗﺖ ﻣﻨﻬﺎ ﺇﺫ ﻻ ﺻﻠﺔ ﺑﲔ‬
‫ﺍﳌﻌﺘﻘﺪ ﻭﺍﳊﻀﺎﺭﺓ‪،‬ﻷﻥ ﺍﳊﻀﺎﺭﺓ ﺳﻠﻌﺔ ﻋﺎﳌﻴﺔ ﺑﻘﺪﺭﺓ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺴﺘﻮﺭﺩﻫﺎ ﻣـﻦ ﺃﻱ ﻣﻜـﺎﻥ‬
‫ﻭﻟﻴﺲ ﺷﺮﻃﹰﺎ ﺃﻥ ﻳﺴﺘﻮﺭﺩ ﻣﻌﻬﺎ ﺃﻓﻜﺎﺭﹰﺍ ﻭﻋﺎﺩﺍﺕ ﻭﺗﻘﺎﻟﻴﺪ ﻭﺛﻘﺎﻓﺔ ﺭﻭﺍﺩﻫﺎ ﻭﺃﺻﺤﺎ‪‬ﺎ‪.‬‬
‫ﻓﻬﺬﻩ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻴﺎﺑﺎﻧﻴﺔ ﺍﳌﺴﺘﻘﻠﺔ ﺍﳌﺘﻤﻴﺰﺓ ﻫﻲ ﺍﻟﱵ ﺧﻠﻘﺖ ﰲ ﺍﻟﻌﺎﻣﻞ ﺍﻟﺒﻮﺫﻱ ﺍﻹﺑﺪﺍﻉ ﻭﺍﻟﺪﻗﺔ‬
‫ﻭﺍﻻﺧﺘﺮﺍﻉ ﻭﺍﻟﺘﻄﻮﻳﺮ‪،‬ﻭﻫﺬﺍ ﻣﺎ ﱂ ﻳﻜﻦ ﳑﻜﻨﹰﺎ ﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻌﺎﻣﻞ ﻣﺘﻘﻤﺼﹰﺎ ﺷﺨﺼﻴﺔ ﻭﻓﻜـﺮ‬
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‫ﺍﻟﻌﺎﻣﻞ ﺍﻟﺸﻴﻮﻋﻲ ﺃﻭ ﺍﻟﺮﺃﲰﺎﱄ‪،‬ﺇﻧﻪ ﺣﻴﻨﺌﺬ ﺳﻴﺸﻌﺮ ﺑﺎﻟﺘﺒﻌﻴﺔ ﺍﳌﻤﻘﻮﺗﺔ ﻭﻓﻘﺪﺍﻥ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟـﺬﻱ‬
‫ﳛ ‪‬ﺪ ﻣﻦ ﻋﺰﻣﻪ ﻭﻳﻘﺘﻞ ﻓﻴﻪ ﺭﻭﺡ ﺍﻹﻗﺪﺍﻡ ﻭﺍﻹﺑﺪﺍﻉ ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺼﲔ ﻣﻊ ﺃ‪‬ﺎ ﺗﻨﻬﺞ ‪‬ﺠﹰﺎ ﺷﻴﻮﻋﻴﹰﺎ ﺇ ﹼﻻ ﺃ‪‬ﺎ ﺗﻔﺎﻧﺖ ﰲ ﺃﻥ ﲣﻠﻖ ﳍﺎ ﺷﻴﻮﻋﻴﺔ ﻣﺘﻤﻴﺰﺓ ﻋـﻦ‬
‫ﺷﻴﻮﻋﻴﺔ ﺭﻭﺳﻴﺎ‪،‬ﻻ ﻟﺸﺊ ﻓﻜﻠﺘﺎﳘﺎ ﺷﻴﻮﻋﻴﺔ ﺍﻷﺏ ﻭﺍﻷﻡ‪،‬ﻭﻟﻜﻦ ﻟﺘﺤﻘـﻖ ﻷﻓﺮﺍﺩﻫـﺎ ﻭﺷـﻌﺒﻬﺎ‬
‫ﺷﺨﺼﻴﺔ ﻣﺘﻤﻴﺰﺓ ﻣﺴﺘﻘﻠﺔ ﻟﻴﺴﺖ ﺗﺎﺑﻌﺔ ﻭﻻ ﻣﻘﻠﺪﺓ‪.‬ﻭﻟﻮ ﺃﻥ ﺍﻟﺼﲔ ﺍﺳﺘﻘﺪﻣﺖ ﺍﻟﻔﻜﺮ ﺍﻟﺮﻭﺳـﻲ‬
‫ﻛﻤﺎ ﻫﻮ‪،‬ﻟﻜﺎﻧﺖ ﻧﺴﺨﺔ ﻣﻜﺮﺭﺓ ﺑﻞ ﻣﺰﻭﺭﺓ ﻣﻘﻠﺪﺓ ﻟﻠﺸﻌﺐ ﺍﻟﺮﻭﺳﻲ‪،‬ﻭﳌﺎ ﺣﻖ ﳍـﺎ ﺃﻥ ﺗﻘـﻒ‬
‫ﻣﻮﻗﻒ ﺍﻟﻨﺪ ﲡﺎﻫﻬﺎ‪،‬ﻓﺈﻥ ﳎﺮﺩ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺘﺒﻌﻴﺔ ﻳﻘﺘﻞ ﻓﻴﻬﺎ ﻛﻞ ﺭﻭﺡ ﻟﻠﺘﻘﺪﻡ ﻭﺍﻟﻨﺪﻳﺔ‪.‬‬
‫ﺣﱴ ﺭﻭﺳﻴﺎ ﻟﻮﻻ ﺃ‪‬ﺎ ﲤﻴﺰﺕ ﲞﻄﻬﺎ ﺍﻟﺸﻴﻮﻋﻲ ﻣﺎ ﻛﺎﻥ ﺃﻣﺮﻫﺎ ﻛﻤﺎ ﻫﻮ ﺍﻵﻥ ﻭﻟﻮ ﺃ‪‬ـﺎ ﺣـﲔ‬
‫ﺧﺮﺟﺖ ﻣﻦ ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴﺔ ﺍﺳﺘﻘﺪﻣﺖ ﺍﻟﻔﻜـﺮ ﺍﻷﻭﺭﻭﰊ ﻭﺍﻟﺘـﺼﻮﺭ ﺍﻷﻭﺭﻭﰊ ﻭﺍﻟﻔـﺴﻠﻔﺔ‬
‫ﺍﻷﻭﺭﻭﺑﻴﺔ ﻭﺍﲣﺬﺗﻪ ﻣﻨﻬﺠﹰﺎ ﳍﺎ‪،‬ﻟﻜﺎﻧﺖ ﻧﺴﺨﺔ ﻣﺸﻮﻫﺔ ﻣﻦ ﺍﻟﻨﺴﺨﺔ ﺍﻷﻭﺭﻭﺑﻴﺔ‪،‬ﻭﻟﻜﺎﻧﺖ ﺗـﺴﲑ‬
‫ﺍﻵﻥ ﰲ ﻓﻠﻜﻬﺎ ﻭﺩﺍﺋﺮ‪‬ﺎ‪،‬ﻟﻜﻨﻬﺎ ﻣﻨﺬ ﻗﻴﺎﻡ ﺛﻮﺭ‪‬ﺎ ﺣﺠﺮﺕ ﺣﺠﺮﹰﺍ ﺗﺎﻣﹰﺎ ﳏﻜﻤﹰﺎ ﻋﻠﻰ ﻛﻞ ﺍﻟﺜﻘﺎﻓﺎﺕ‬
‫ﻭﺍﻵﺩﺍﺏ ﺍﻟﻐﺮﺑﻴﺔ‪،‬ﻭﺍﺳﺘﻤﺪﺕ ﻟﺼﻴﺎﻏﺔ ﺷﺒﺎ‪‬ﺎ ﺃﻓﻜﺎﺭﹰﺍ ﺧﺎﺻﺔ ﻣﺘﻤﻴﺰﺓ ﺗﻌﻜﺲ ﰲ ﺍ‪‬ﺘﻤﻊ ﺷﺨﺼﻴﺔ‬
‫ﻣﻨﻔﺮﺩﺓ‪،‬ﻭﻫﺬﺍ ﻋﺎﱂ ﻣﻦ ﻛﺒﺎﺭ ﻋﻠﻤﺎﺀ ﺍﻟﺮﻭﺱ ‪ N.coverns‬ﳚﺴﺪ ﻣﻌﲎ ﺍﻟﺘﻤﻴﺰ ﻟﻠﺸﺨـﺼﻴﺔ‬
‫ﺍﻟﺮﻭﺳﻴﺔ ﻓﻴﻘﻮﻝ‪ ":‬ﺇﻥ ﺍﻟﻌﻠﻢ ﺍﻟﺮﻭﺳﻲ ﻟﻴﺲ ﻗﺴﻤﹰﺎ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﻟﻌﻠﻢ ﺍﻟﻌﺎﳌﻲ‪،‬ﺇﻧﻪ ﻗـﺴﻢ ﻣﻨﻔـﺼﻞ‬
‫ﻗﺎﺋﻢ ﺑﺬﺍﺗﻪ ﳜﺘﻠﻒ ﻋﻦ ﺳﺎﺋﺮ ﺍﻷﻗﺴﺎﻡ ﻛﻞ ﺍﻻﺧﺘﻼﻑ‪.‬ﻓﺈﻥ ﲰﺔ ﺍﻟﻌﻠﻢ ﺍﻟﺴﻮﻓﻴﺎﰐ ﺍﻷﺳﺎﺳﻴﺔ ﺃﻧـﻪ‬
‫ﻗﺎﺋﻢ ﻋﻠﻰ ﻓﻠﺴﻔﺔ ﻭﺍﺿﺤﺔ ﻣﺘﻤﻴﺰﺓ‪،‬ﺇﻥ ﺍﻟﺘﺤﻘﻴﻘﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻻ ﺗﺰﺍﻝ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﺃﺳـﺎﺱ‪،‬ﻭﺇﻥ‬
‫ﺃﺳﺎﺱ ﻋﻠﻮﻣﻨﺎ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺍﻟﻔﻠﺴﻔﻴﺔ ﺍﳌﺎﺩﻳﺔ ﺍﻟﱵ ﻗﺪﻣﻬﺎ ﻣﺎﺭﻛﺲ ﻭﺍﳒﻠﺰ ﻭﻟﻴﻨﲔ ﻭﺳﺘﺎﻟﲔ‪،‬ﺇﻧﺎ ﻧﺮﻳـﺪ‬
‫ﺃﻥ ﳔﻮﺽ ﻭﰲ ﺃﻳﺪﻳﻨﺎ ﻫﺬﻩ ﺍﻟﻔﻠﺴﻔﺔ ﰲ ﻣﻌﺘﺮﻙ ﺍﻟﻌﻠﻢ ﺍﻟﻄﺒﻴﻌﻲ ﻭﻧﺼﺎﺭﻉ ﲨﻴـﻊ ﺍﻟﺘـﺼﻮﺭﺍﺕ‬
‫ﺍﻷﺟﻨﺒﻴﺔ ﺍﻟﱵ ﺗﻨﺎﻫﺾ ﻓﻠﺴﻔﺘﻨﺎ ﺍﳌﺎﺩﻳﺔ ﺍﳌﺎﺭﻛﺴﻴﺔ ﺑﻜﻞ ﺣﺰﻡ ﻭﻗﻮﺓ "‪.‬‬
‫ﻭﻟﻌﻠﻨﺎ ﺑﻌﺪ ﻫﺬﺍ ﻛﻠﻪ ﻧﺪﺭﻙ ﺃﻥ ﻃﺮﻳﻖ ﺍﻟﺒﻨﺎﺀ ﻭﺍﻟﺘﻘﺪﻡ ﻭﺍﻟﺘﻄﻮﺭ ﳛﺘﺎﺝ ﺃﻭ ﹰﻻ ﺇﱃ ﺑﻨﺎﺀ ﺍﻟﺸﺨـﺼﻴﺔ‬
‫ﺍﳌﺘﻤﻴﺰﺓ‪،‬ﻷﻥ ﺍﻟﺘﺎﺑﻊ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺘﻘﺪﻡ ﻋﻠﻰ ﻣﺘﺒﻮﻋﺔ‪،‬ﻛﻤﺎ ﻻ ﳝﻜﻦ ﻟﻠﻌﺒـﺪ ﺃﻥ ﻳﺘﻘـﺪﻡ ﻋﻠـﻰ‬
‫ﺳﻴﺪﻩ‪،‬ﻭﻟﻨﺼﺒﺢ ﻋﻠﻰ ﺍﻷﻗﻞ ﺗﻼﻣﺬﺓ ﳍﻢ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﺩﻭﻥ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﻔﻜﺮ‬
‫ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻷﺧﻼﻕ‪،‬ﻓﺎﻟﺘﻠﻤﻴﺬ ﺑﺈﻣﻜﺎﻧﺔ ﺃﻥ ﻳﺘﻘﺪﻡ ﻋﻠﻰ ﺃﺳﺘﺎﺫﻩ ﺃﻭ ﻳﺼﺒﺢ ﻣﺜﻠﻪ ﻭﲟﺴﺘﻮﺍﻩ ‪.‬‬

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‫ﺇﻥ ﺗﺒﻌﻴﺘﻨﺎ ﻟﻠﺸﺮﻕ ﺃﻭ ﺍﻟﻐﺮﺏ ﻻ ‪‬ﻢ ﺍﳌﻌﺴﻜﺮﻳﻦ ‪‬ﺮﺩ ﻛﻮ‪‬ﺎ ﺗﺒﻌﻴﺔ‪،‬ﻓﻼ ﻳﻬﻢ ﺍﻟﻐﺮﺏ ﺍﻟﺮﺃﲰﺎﱄ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺍﳌﺸﺮﻕ ﺍﻟﻌﺮﰊ ﺷﻴﻮﻋﻴﹰﺎ ﻛﻤﺎ ﻻ ﻳﻬﻢ ﺍﻟﺸﺮﻕ ﺍﻟﺸﻴﻮﻋﻲ ﺃﻥ ﻳﻜـﻮﻥ ﺍﳌـﺸﺮﻕ ﺍﻟﻌـﺮﰊ‬
‫ﺭﺃﲰﺎﻟﻴﹰﺎ‪،‬ﺍﳌﻬﻢ ﺃﻥ ﻳﻈﻞ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ ﺑﻼ ﻫﻮﻳﺔ ﺣﻘﻴﻘﻴﺔ ﲤﻴﺰﻩ‪،‬ﻭﺃﻥ ﻳﻈﻞ ﻧﻜﺮﺓ ﰲ ﺧﺎﺭﻃـﺔ‬
‫ﺍﻟﻌﺎﱂ‪،‬ﻭﻫﺬﺍ ﺍﻟﻘﺪﺭ ﻳﺮﺿﻲ ﺍﻟﻄﺮﻓﲔ ﺍﻟﻜﺒﲑﻳﻦ ﻷﻥ ﳏﺼﻠﺔ ﻫﺬﺍ ﺍﻟﻮﺿـﻊ ﺳﺘـﺼﺐ ﰲ ﺟﻴـﺐ‬
‫ﻭﺍﺣﺪ‪.‬‬
‫ﻭﺍﻹﺳﻼﻡ ﻭﺣﺪﻩ ﺍﻟﺬﻱ ﳝﻠﻚ ﻣﻔﺘﺎﺡ ﻫﺬﻩ ﺍﳍﻮﻳﺔ‪،‬ﻭﻳﻮﻡ ﺃﻥ ﻛﺎﻥ ﻫﻮ ﻫﻮﻳﺘﻨﺎ ﻛﻨﺎ ﺳـﺎﺩﺓ ﺍﻷﺭﺽ‬
‫ﲝﻖ ﻭﺻﺪﻕ‪،‬ﻭﻋﺪﻝ‪،‬ﻭﺑﻐﲑﻩ ﺳﻨﻈﻞ ﻧﻠﻬﺚ ﻭﺭﺍﺀ ﺍﳌﻈﺎﻫﺮ ﺍﳊﻀﺎﺭﻳﺔ ﳓﺴﺒﻬﺎ ﺍﻟﺘﻘﺪﻡ ﻭﺍﻟﻌﻠﻢ ﻭﻫﻮ‬
‫ﺍﻟﻘﺸﻮﺭ ﻭﺍﳋﺪﺍﻉ‪.‬‬
‫ﺲ ﺍﳌﻌﺴﻜﺮ ﺍﻟﺮﺃﲰﺎﱄ ﺃﻭ ﺍﻟﺸﻴﻮﻋﻲ ﺑﺄﻧﻨﺎ ﺑﺪﺃﻧﺎ ﻧﻌﺮﻑ ﻃﺮﻳﻘﻨﺎ ﻭﻧﻀﻊ ﺃﻳﺪﻳﻨﺎ ﻋﻠﻰ ﻗﺮﺁﻧﻨﺎ‬
‫ﻭﻳﻮﻡ ﳛ ‪‬‬
‫ﻭﺳﻨﺔ ﻧﺒﻴﻨﺎ‪،‬ﻭﳓﻘﻖ ﺫﻟﻚ ﰲ ﻭﺍﻗﻌﻨﺎ ﺳﻠﻮﻛﹰﺎ ﻭﻧﻈﺎﻣﹰﺎ ﻭﻣﻨﻬﺞ ﺣﻴﺎﺓ‪،‬ﺣﻴﻨﺬﺍﻙ ﻓﻘـﻂ ﺳـﻴﺠﺘﻤﻊ‬
‫ﺍﳌﻌﺴﻜﺮﺍﻥ ﳊﺮﺑﻨﺎ‪،‬ﻭﻟﻦ ﻳﺴﺘﻄﻴﻌﺎ ﺃﻥ ﻳﻨﺎﻻ ﺷﻴﺌﹰﺎ ﻛﻤﺎ ﱂ ﺗﺴﺘﻄﻊ ﻗﺒﻠﻬﻤﺎ ﺃﻛﱪ ﺩﻭﻟﺘﲔ – ﺍﻟـﺮﻭﻡ‬
‫ﻭﺍﻟﻔﺮﺱ – ﺃﻥ ﺗﻨﺎﻻ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻷﻭﺍﺋﻞ ﺷﻴﺌﹰﺎ‪،‬ﺑﻞ ﻭﺳﻴﺄﰐ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻳﻘﻔﺎﻥ ﻓﻴﻪ ﻋﻠﻰ ﺧـﻂ‬
‫ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺷﺨﺼﻴﺘﻬﻤﺎ ﻭﲤﻴﺰﳘﺎ ﺧﺸﻴﺔ ﺃﻥ ﻳﺬﻭﺑﹰﺎ ﰲ ﺍﻟﺒﻮﺗﻘﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳉﺪﻳـﺪﺓ‪،‬ﻛﻤﺎ ﺫﺍﺏ‬
‫ﻣﻦ ﻗﺒﻠﻬﻢ ﺍﻟﻔﺮﺱ ﻭﺍﻟﺮﻭﻡ‪.‬‬
‫ﺇﻥ ﻣﺸﻜﻠﺔ ﺫﻭﺑﺎﻥ ﺷﺨﺼﻴﺔ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻓﻘﺪﺍﻥ ﻫﻮﻳﺘﻬﺎ ﺍﻧﻌﻜﺲ ﺑﺎﳊﺘﻢ ﻋﻠﻰ ﻫـﺬﺍ‬
‫ﺍﻟﺸﺒﺎﺏ ﺍﻟﺬﻱ ﺍﺟﺘﻤﻌﺖ ﻋﻠﻴﻪ ﻣﺸﺎﻛﻞ ﺍﻟﺸﺮﻕ ﻭﺍﻟﻐﺮﺏ ﻟﺘﺼﻮﻍ ﻣﻨﻪ ﺷﺒﺎﺑﹰﺎ ﻻ ﻳﻌﺮﻑ ﺍﲡﺎﻫﻪ‪،‬ﺃﻭ‬
‫ﲟﻌﲎ ﺃﺻﺢ ﻟﺘﺼﻮﻍ ﻣﻨﻪ ﻣﺸﻜﻠﺔ ﰲ ﺣﺪ ﺫﺍﺗﻪ ﻋﻠﻰ ﳎﺘﻤﻌﻪ ﺃﻥ ﻳﺘﺤﻤﻠﻪ ﻭﺃﻥ ﻳﻮﺟﺪ ﺍﻟﻌﻼﺝ ﻟﻪ‪.‬‬
‫ﺇﻧﻨﺎ ﺇﺫﺍ ﱂ ﳓﻞ ﻫﺬﻩ ﺍﳌﺸﻜﻠﺔ ﺑﺈﺭﺟﺎﻉ ﺍﻟﺸﺒﺎﺏ ﺇﱃ ﺩﻳﻨﻬﻢ ﻭﺇﻋﻄﺎﺋﻬﻢ ﻫﻮﻳﺘﻬﻢ ﺍﳊﻘﻴﻘﻴﺔ ﺍﳌﻔﻘﻮﺩﺓ‬
‫ﻓﺈﻧﻨﺎ ﺳﻨﻈﻞ ﻛﺄﻣﺔ ﻟﻠﺸﺮﻕ ﺗﺎﺭﺓ ﻭﻟﻠﻐﺮﺏ ﺗﺎﺭﺓ ﺃﺧﺮﻯ ﻧﺘﻠﻮﻥ ﺑﺄﻟﻮﺍ‪‬ﻢ ﻭﳒﺎﺭﻳﻬﻢ ﰲ ﻛﻞ ﺗﻘﻠﻴﻌﺔ‬
‫ﻭﻣﻮﺿﺔ ﻭﻧﺄﲤﺮ ﺑﺄﻣﺮﻫﻢ ﻭﻧﻨﺘﻬﻲ ﻋﻨﺪ ‪‬ﻴﻬﻢ ﻓﻨﻌﻴﺶ ﺣﻴﺎﺓ ﺍﻹﻣﻌﺎﺕ ﻭﺍﻷﺗﺒﺎﻉ‪.‬‬
‫ﻭﺍﻟﻨﱯ  ﻳﺒﲔ ﻟﻨﺎ ﺃﻥ ﻫﺎﺫ ﺍﻟﺬﻭﺑﺎﻥ ﺳﻴﻜﻮﻥ ﻭﺃﻥ ﻫـﺬﻩ ﺍﻟﺘﺒﻌﻴـﺔ ﺳـﺘﺘﺤﻘﻖ ﻭﺭﺍﺀ ﺍﻟﻴﻬـﻮﺩ‬
‫ﻯ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ‬
‫ﺨ ‪‬ﺪ ِﺭ ‪‬‬
‫ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﲟﺎ ﻳﺪﺑﺮﺍﻧﻪ ﳍﺬﻩ ﺍﻷﻣﺔ ﻣﻦ ﻣﻜﺎﺋﺪ‪.‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﺳﻌِﻴ ٍﺪ ﺍﹾﻟ ‪‬‬

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‫ﺤ ِﺮ‬
‫ﻉ ‪‬ﺣﺘ‪‬ﻰ ﹶﻟ ‪‬ﻮ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﺍ ﻓِﻰ ‪‬ﺟ ‪‬‬
‫ﺸ‪‬ﺒ ٍﺮ ‪‬ﻭ ِﺫﺭ‪‬ﺍﻋ‪‬ﺎ ِﺑﺬِﺭ‪‬ﺍ ٍ‬
‫‪ » --‬ﹶﻟ‪‬ﺘ‪‬ﺘِﺒ ‪‬ﻌ ‪‬ﻦ ‪‬ﺳ‪‬ﻨ ‪‬ﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒِﻠ ﹸﻜ ‪‬ﻢ ِﺷ‪‬ﺒﺮ‪‬ﺍ ِﺑ ِ‬
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‫ﺐ ﹶﻻ‪‬ﺗ‪‬ﺒ ‪‬ﻌ‪‬ﺘﻤ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ «‪.‬ﹸﻗ ﹾﻠﻨ‪‬ﺎ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﺁﹾﻟ‪‬ﻴﻬ‪‬ﻮ ‪‬ﺩ ﻭ‪‬ﺍﻟ‪‬ﻨﺼ‪‬ﺎﺭ‪‬ﻯ ﻗﹶﺎ ﹶﻝ » ﹶﻓ ‪‬ﻤ ‪‬ﻦ «‪.‬‬
‫ﺿ ‪‬‬
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‫ﻭﺫﻛﺮ ﺍﻟﻨﱯ  ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻨﻪ‪،‬ﻭﺃﻧﻪ ﺳﻴﻘﻊ ﻓﻼ ﻳﻨﺒﻐﻲ ﺍﻟﺘﺴﻠﻴﻢ ﻟﻪ ﻭﺇﳕـﺎ ﻳﻜـﻮﻥ‬
‫ﺍﳋﺮﻭﺝ ﻣﻨﻪ ﺑﺎﻟﻌﻮﺩﺓ ﻋﻠﻰ ﻣﺎ ﻻ ﻧﻀﻞ ﺑﻌﺪﳘﺎ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﻧﺒﻴﻪ ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻌﻴﻪ ﻣﻨﺎﻫﺠﻨﺎ ﻫﻮ ﺃﻥ ﺍﻟﺘﺒﻌﻴﺔ ﻓﻴﻤﺎ ﻫﻮ ﺻﺎﱀ ﻭﻣﻔﻴﺪ ﰲ ﺍﳊﻘﻮﻝ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳉﺎﺩﺓ‬
‫ﻣﻄﻠﺐ ﺷﺮﻋﻲ ﻣﻄﺎﻟﺒﺔ ﺑﻪ ﺍﻷﻣﺔ ﺍﳌﺴﻠﻤﺔ ﻛﻲ ﺗﻜﻮﻥ ﰲ ﻣﺼﺎﻑ ﺍﻟﺪﻭﻝ ﺍﳌﺘﻘﺪﻣﺔ ﻭﺗﺒﺰ ﺃﻋﺪﺍﺀ ﺍﷲ‬
‫ﻋﺰ ﻭﺟﻞ ﲟﺎ ﺗﻘﺪﻣﻪ ﻣﻦ ﺗﻘﻨﻴﺔ ﻭﺍﺑﺘﻜﺎﺭ ﻭﺗﻄﻮﻳﺮ ﻷﻧﻮﺍﻉ ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﻟﻴﻜﻮﻥ ﻛﻞ ﺫﻟﻚ‬
‫ﻣﺴﺨﺮﹰﺍ ﳋﺪﻣﺔ ﺍﳌﺴﻠﻢ ﻭﻏﲑﻩ‪.‬‬
‫ﻓﺎﻟﻔﻨﻮﻥ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺘﻘﻨﻴﺔ ﺍﻟﱵ ﺗﻨﺒﲏ ﻋﻠﻴﻬﺎ ﻫﺬﻩ ﺍﳊﻀﺎﺭﺓ ﺑﻀﺎﻋﺔ ﻋﺎﳌﻴﺔ ﳝﻜﻦ ﺍﺳﺘﲑﺍﺩﻫﺎ ﻣـﻦ ﺃﻱ‬
‫ﻣﻜﺎﻥ ﺷﺮﻗﻴﹰﺎ ﻛﺎﻥ ﺃﻡ ﻏﺮﺑﻴﹰﺎ‪،‬ﻓﻠﻴﺲ ﺍﶈﺬﻭﺭ ﰲ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﺇﳕﺎ ﺍﶈﺬﻭﺭ ﺍﻟﺬﻱ ﳔـﺸﺎﻩ ﻋﻠـﻰ‬
‫ﺃﻧﻔﺴﻨﺎ ﻭﺷﺒﺎﺑﻨﺎ ﻭﻣﺎ ﳓﻦ ﺑﺼﺪﺩﻩ ﻣﻦ ﻣﺸﺎﻛﻞ ﻫﻮ ﺍﺳﺘﲑﺍﺩ ﺍﳌﻨـﺎﻫﺞ ﺍﻟﺘﺮﺑﻮﻳـﺔ ﻭﺍﻷﺧﻼﻗﻴـﺔ‬
‫ﻷﺻﺤﺎﺏ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ‪،‬ﻓﻠﻴﺲ ﺣﺘﻤﹰﺎ ﺃﻥ ﻳﺮﺗﺒﻂ ﺍﻻﺛﻨﺎﻥ ﻣﻌﹰﺎ‪،‬ﺑﻞ ﺇﻧﻨﺎ ﱂ ﻧﺴﺘﻮﺭﺩ ﺇﻻ ﻫﺬﺍ ﺍﳉﺎﻧﺐ‬
‫ﺍﻟﻨﻈﺮﻱ ﻣﻦ ﺍﳌﻨﺎﻫﺞ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﻛﻞ ﻣﺎ ﻻ ﻭﺭﺍﺀﻩ ﺇ ﹼﻻ ﺍﳌﺴﺦ ﳍـﺬﻩ ﺍﻷﻣـﺔ‬
‫ﺍﳌﺴﻠﻤﺔ‪،‬ﻭﺗﺮﻛﻨﺎ ﺍﳉﻮﺍﻧﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳊﻀﺎﺭﻳﺔ ﺍﻟﱵ ﻫﻲ ﺳﺒﺐ ﻗﻮﺓ ﺍﻷﻋﺪﺍﺀ ﻭﲤﻜﻨﻬﻢ ﻣﻦ ﺭﻗﺎﺑﻨﺎ‪.‬‬
‫ﻓﻘﻀﻴﺔ ﻓﻘﺪﺍﻥ ﺍﻟﺸﺨﺼﻴﺔ ﻭﺫﻭﺑﺎ‪‬ﺎ ﻣﻦ ﺃﺧﻄﺮ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﻌﺎﺻـﺮﺓ‪،‬ﻟﻘﺪ ﺩﺍﻟـﺖ ﺩﻭﻝ ﻋﺮﻳﻘـﺔ‬
‫ﺑﺴﺒﺒﻬﺎ‪،‬ﻭﺍﻧﺼﻬﺮﺕ ﺷﻌﻮﺏ ﻭﺍﳕﺴﺨﺖ ﰲ ﺑﻮﺗﻘﺘﻬﺎ‪،‬ﻭﺍ‪‬ﺎﺭﺕ ﻗﻮﻯ ﺷﺎﳐﺔ ﺟﺒﺎﺭﺓ ﰲ ﻇﻠﻬﺎ‪.‬‬
‫ﻭﺟﻴﻠﻨﺎ ﺍﳌﻌﺎﺻﺮ ﻳﻌﻴﺶ ﺍﻟﻴﻮﻡ ﺫﺭﻭﺓ ﺍﳋﻄﺮ ﰲ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ‪،‬ﻟﻘﺪ ﺃﺩﺭﻙ ﺍﻟﻐﺮﺏ ﺑﻌـﺪ ﲡـﺎﺭﺏ‬
‫ﻭﻣﻮﺍﻗﻒ ﺗﺎﺭﳜﻴﺔ ﻣﻀﻨﻴﺔ‪،‬ﺃﻥ ﻗﻮﺓ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﳌﺴﻠﻤﺔ ﰲ ﺷﺨﺼﻴﺘﻬﺎ ﻭﻗﻮﺓ ﺷﺨﺼﻴﺘﻬﺎ ﺗﺘﺮﻛﺰ ﰲ‬
‫ﻣﻨﻬﺞ ﺩﻳﻨﻬﺎ ﺍﻟﺬﻱ ﺟﻌﻞ ﻣﻨﻬﺎ ﺃﻣﺔ ﻣﺘﻤﻴﺰﺓ ﲢﻤﻞ ﻛﻞ ﻣﻜﻮﻧﺎﺕ ﺍﻻﺳﺘﻤﺮﺍﺭ ﻭﺍﻟﻌﻄﺎﺀ‪.‬‬
‫ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻭﺍﳌﻨﻄﻠﻖ ﺑﺪﺃ ﺍﳍﺪﻡ ﻭﺍﻟﺒﻨﺎﺀ‪،‬ﻫﺪﻡ ﻣﻌﺎﱂ ﺍﻟﺸﺨـﺼﻴﺔ ﺍﳌـﺴﻠﻤﺔ‪،‬ﻭﺑﻨﺎﺀ ﻣﻌـﺎﱂ‬
‫ﺍﻟﺸﺨﺼﻴﺔ ﺍﻷﻭﺭﻭﺑﻴﺔ‪.‬‬

‫‪ - ٤١‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٦٩٥٢) -‬‬

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‫ﻭﺑﺪﺃ ﺍﳍﺪﻡ ﺑﻐﺰﻭ ﺛﻘﺎﰲ ﻣﺮﻛﺰ ﻃﺮﺣﺖ ﺧﻼﻟﻪ ﺷﻌﺎﺭﺍﺕ ﻭﺩﻋﺎﻭﻯ ﻭﺃﻓﻜﺎﺭ ﻭﻣﺒﺎﺩﺉ‪،‬ﻭﻟﻮ ﺭﺟﻌﻨﺎ‬
‫ﺇﱃ ﺣﺼﺮ ﺍﳌﻄﺮﻭﺡ ﰲ ﺳﺎﺣﺘﻨﺎ ﻣﻨﺬ ﺳﺘﲔ ﻋﺎﻣﹰﺎ ﺇﱃ ﺍﻟﻴﻮﻡ ﻟﻌﺠﺒﻨﺎ ﺃﺷﺪ ﺍﻟﻌﺠﺐ ﻣـﻦ ﻛﺜـﺮﺓ‬
‫ﺍﻟﺰﺧﻢ ﺍﳌﻄﺮﻭﺡ‪،‬ﺣﱴ ﻻ ﺗﻜﺎﺩ ﺗﺘﺼﻮﺭ ﻓﻜﺮﺓ ﺃﻭ ﻣﺒﺪﺃ ﺇﻻ ﻭﻟﻪ ﰲ ﺳﺎﺣﺘﻨﺎ ﻧﺼﻴﺐ ﻛـﻞ ﺫﻟـﻚ‬
‫ﻟﻴﻜﺪﺭ ﺻﻔﻮ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺮﺑﻮﻱ ﺍﻹﺳﻼﻣﻲ ﺃﻭ ﻳﻨﺤﻴﻪ ﻭﻳﺴﺘﺒﺪﻟﻪ ﺑﻐﲑﻩ ﻭﻟﻜﻦ ﺫﻟﻚ ﻛﺎﻥ ‪...‬‬
‫ﻭﺃﻭﳘﻮﻧﺎ ﺍﺑﺘﺪﺍﺀ ﺃﻥ ﺭﻗﻲ ﺍ‪‬ﺘﻤﻊ ﺍﻷﻭﺭﻭﰊ ﺇﳕﺎ ﻫﻮ ﺑﺴﺒﺐ ﻣﻨﻬﺠﻪ ﺍﳊﻴـﺎﰐ ﻭﳕـﻂ ﺗﻔﻜـﲑﻩ‬
‫ﻭﺍﻋﺘﻘﺎﺩﻩ‪،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﻫﺒﻮﻁ ﻭﺩﻧﻮ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺇﳕﺎ ﻫﻮ ﺑﺴﺒﺐ ﻣﻨﻬﺠﻪ ﺍﳊﻴﺎﰐ ﻭﳕـﻂ‬
‫ﺗﻔﻜﲑﻩ ﻭﺍﻋﺘﻘﺎﺩﻩ‪.‬‬
‫ﺇ‪‬ﻢ ﻳﺪﺭﻛﻮﻥ ﺟﻴﺪﹰﺍ ﺃﻥ ﺭﺑﻄﻬﻢ ﻟﻨﺎ ﲟﻨﻬﺞ ﺗﻔﻜﲑﻫﻢ ﻭﺗﺼﻮﺭﻫﻢ ﻭﳕﻂ ﺣﻴﺎ‪‬ﻢ ﺳﻴﺠﻌﻞ ﺗﺒﻌﻴﺘﻨـﺎ‬
‫ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﻮﺟﺪﺍﻧﻴﺔ ﳍﻢ‪،‬ﻭﺑﺎﻟﺘﺎﱄ ﺳﻴﻜﻮﻥ ﺗﻨﺎﻭﻟﻨﺎ ﻟﻠﻌﻠﻮﻡ ﻭﺍﳊﻀﺎﺭﺓ ﺗﻨـﺎﻭﻝ ﺍﻟﻔﻜـﺮ ﺍﻟﻐـﺮﰊ‬
‫ﺍﻷﻭﺭﻭﰊ‪،‬ﺗﻨﺎﻭﻝ ﺍﻟﺘﺎﺑﻊ ﳌﺘﺒﻮﻋﺔ‪،‬ﺗﻨﺎﻭ ﹰﻻ ﳓﺲ ﻓﻴﻪ ﺍﻟﺮﻭﺡ ﺍﻷﻭﺭﻭﺑﻴﺔ ﻻ ﺍﻟﺮﻭﺡ ﺍﻹﺳـﻼﻣﻴﺔ‪،‬ﻭﻟﻌﻞ‬
‫ﻫﺬﺍ ﻳﺘﻀﺢ ﰲ ﻛﺜﲑ ﻣﻦ ﺭﺟﺎﻻﺕ ﺍﻟﻌﻠـﻢ ﺍﻟﻌـﺮﺏ ﻭﺍﳌـﺴﻠﻤﲔ ﺍﻟـﺬﻳﻦ ﻻ ﻳﻔﺨـﺮﻭﻥ ﺇ ﹼﻻ‬
‫ﺑﺎﻟﻐﺮﺏ‪،‬ﺑﻞ‪،‬ﻭﳜﺠﻞ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﺃﻥ ﻳﻨﺘﺴﺐ ﺇﱃ ﺩﻳﻨﻪ!‬
‫ﺇ‪‬ﻢ ﻳﺪﺭﻛﻮﻥ ﺃﻳﻀﹰﺎ ﺃﻥ ﲤﻜﻴﻨﻬﻢ ﻟﻨﺎ ﻣﻦ ﺗﻜﻮﻳﻦ ﻋﻼﻗﺔ ﻭﺻﻠﺔ ﻣﺒﺎﺷﺮﺓ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺘﻘﻨﻴـﺔ‬
‫ﺩﻭﻥ ﺍﳌﺴﺎﺱ ﺑﺘﺼﻮﺭﻧﺎ ﻭﻋﻘﻴﺪﺗﻨﺎ ﻭﻓﻜﺮﻧﺎ ﳚﻌﻠﻨﺎ ﻧﺘﻨﺎﻭﻝ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﺍﳊﻀﺎﺭﻳﺔ ﺑﻌﺰﺓ ﺇﺳﻼﻣﻴﺔ ﻻ‬
‫ﺑﻌﺰﺓ ﺃﻭﺭﻭﺑﻴﺔ‪،‬ﻭﰲ ﺫﻟﻚ ﻣﻦ ﺍﳋﻄﻮﺭﺓ ﻣﺎ ﻓﻴﻪ‪،‬ﺇ‪‬ﺎ ﻧﻘﻄﺔ ﺍﻟﺘﺤﻮﻝ ﻭﻧﻘﻄﺔ ﻧﺰﻉ ﺍﻟﺮﻳﺎﺩﺓ ﻭﺍﻟﻘﻴـﺎﺩﺓ‬
‫ﻣﻦ ﻳﺪ ﺍﻟﻐﺮﺏ ﻭﺍﻟﺸﺮﻕ‪،‬ﺇﻥ ﻣﻌﲎ ﺫﻟﻚ ﺍﻧﺘﻬﺎﺀ ﺍﳊﻀﺎﺭﺓ ﺍﻷﻭﺭﻭﺑﻴﺔ ﻭﺑﺪﺀ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫ﻣﻦ ﺟﺪﻳﺪ‪.‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﺍﳊﺴﺎﺳﺔ ﺗﺬﻛﺮﻫﻢ ﺑﺄﻭﻝ ﻳﻮﻡ ﻟﻨﻬﻀﺘﻬﻢ‪،‬ﻓﻘﺪ ﻗﺎﻣﺖ ﺣﻀﺎﺭ‪‬ﻢ ﻋﻠﻰ ﺃﻧﻘـﺎﺽ‬
‫ﺣﻀﺎﺭﺗﻨﺎ ﺑﻌﺪ ﺃﻥ ﳕﻨﺎ ﻧﻮﻣﻨﺎ ﺍﻟﻌﻤﻴﻖ ﺍﻟﺬﻱ ﱂ ﻧﺼﺢ ﻣﻨﻪ ﺣﱴ ﺍﻵﻥ‪،‬ﺑﻴﻨﻤﺎ ﺻﺤﺎ ﺍﻟﻐـﺮﺏ ﻣـﻦ‬
‫ﺳﺒﺎﺗﻪ ﻟﻴﺠﺪ ﻣﺒﺎﺩﺉ ﻭﺃﺭﻛﺎﻥ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺟﺎﻫﺰﺓ ﻳﻄﻮﺭﻫﺎ ﻭﻳﺒﲏ ﻋﻠﻴﻬﺎ ﻭﻳﺮﳑﻬﺎ‪،‬ﻭﻫﺬﺍ ﻫﻮ‬
‫ﺍﻟﺬﻱ ﺣﺪﺙ ﺑﻌﻴﻨﻪ‪.‬‬
‫ﺇﻧﻨﺎ ﺣﻴﻨﻤﺎ ﻧﺘﻨﺎﻭﻝ ﻫﺬﻩ ﺍﳊﻀﺎﺭﺓ ﺑﻌﺰﺓ ﺇﺳﻼﻣﻴﺔ ﻓﺈﳕﺎ ﻧﺘﻨﺎﻭﻝ ﺑﻀﺎﻋﺘﻨﺎ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺮﺩ ﺇﻟﻴﻨـﺎ‬
‫ﻷﻧﻨﺎ ﺃﻫﻠﻬﺎ ‪..‬ﻻ ﺑﺄﺷﺨﺎﺻﻨﺎ ﻭﻻ ﲜﻨﺴﻴﺎﺗﻨﺎ ﻭﺇﳕﺎ ﲟﺎ ﳓﻤﻠﻪ ﻣﻦ ﻋﻘﻴﺪﺓ ﻭﺗﺼﻮﺭ ﺇﳝﺎﱐ ﻓﺮﻳـﺪ‪،‬ﻭﲟﺎ‬
‫ﰲ ﻗﻠﻮﺑﻨﺎ ﻭﺃﻳﺪﻳﻨﺎ ﻣﻦ ﻣﺆﻫﻞ ﳛﻤﻞ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺗﺮﺷﻴﺪ ﺍﳊﻀﺎﺭﺓ ﻭﺗﻮﺟﻴﻪ ﺩﻓﺘﻬﺎ ﻣﻦ ﺍﳉﻔـﺎﻑ‬
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‫ﺇﱃ ﺍﳋﻀﺮﺓ ﻭﻣﻦ ﺍﻟﺒﻄﻮﻥ ﻭﺍﻟﺸﻬﻮﺍﺕ ﺇﱃ ﺍﻷﻓﺌﺪﺓ ﻭﺍﻟﻌﻘـﻮﻝ ‪..‬ﻭﻣـﻦ ﺍﻟﻄـﲔ ﻭﺍﻷﺭﺽ ﺇﱃ‬
‫ﺍﻟﺴﻤﺎﺀ‪.‬‬
‫ﻭﺳﻴﺒﻘﻰ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺣﺪﻳﺚ ﻧﻔﺲ ﻧﺴﻠﻲ ﺑﻪ ﺃﻧﻔﺴﻨﺎ‪،‬ﻭﳒﺘ ‪‬ﺮ ﳍﺎ ﻣﻦ ﺳﺎﺑﻖ ﻋﻬﺪﻧﺎ‪،‬ﻭﻧﻮﳘﻬﺎ ﺑﺄﻧﻨﺎ‬
‫ﻧﺴﺎﺑﻖ ﺍﻟﺪﻧﻴﺎ ﺑﻞ ﻭﻧﺘﺼﻮﺭ ﻗﻴﺎﺩ‪‬ﺎ ﳌﺎ ﰲ ﺃﺭﺿﻨﺎ ﻣﻦ ﺛﺮﻭﺍﺕ ﻭﻣﺎ ﰲ ﺑﻼﺩﻧﺎ ﻣـﻦ ﺇﻋﻤـﺎﺭ ﻭﰲ‬
‫ﺷﻌﻮﺑﻨﺎ ﻣﻦ ﺭﻓﺎﻩ‪،‬ﺑﻴﻨﻤﺎ ﻟﻮ ﻛﺸﻔﻨﺎ ﻋﻦ ﺍﳊﻖ ﻭﺍﻟﻮﺍﻗﻊ ﻟﺜﺎﻣﻪ ﻟﻌﻠﻤﻨﺎ ﺃﻧﻨﺎ ﰲ ﻣﺆﺧﺮﺓ ﺭﻛﺐ ﺍﻟﺪﻧﻴﺎ‬
‫ﻭﰲ ﺁﺧﺮ ﻗﺎﻃﺮﺓ ﻣﻦ ﻗﺎﻃﺮﺍﺗﻪ‪،‬ﻭﺇﻧﻪ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺍﻟﻘﻴﺎﺩﺓ ﻣﺴﺎﻓﺔ ﻛﺒﲑﺓ ﻻ ﳒﺪ ﺯﺍﺩﹰﺍ ﻳﻮﺻﻠﻨﺎ ﺇﻟﻴﻬـﺎ‬
‫ﺑﻌﺪ ﻗﻄﻊ ﺍﳌﺸﺎﻕ ﻭﺍﻟﺼﻌﺎﺏ ﺇ ﹼﻻ ﺯﺍﺩﹰﺍ ﻭﺍﺣﺪﹰﺍ ﻫﻮ ﺯﺍﺩ ﺍﻹﳝﺎﻥ ‪...‬ﺯﺍﺩ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ‪..‬ﺍﻟـﺰﺍﺩ‬
‫ﺍﻟﺬﻱ ﺟﻌﻠﻨﺎ ﰲ ﻗﻴﺎﺩﺓ ﻗﺎﻃﺮﺓ ﺍﳊﻀﺎﺭﺓ ‪...‬ﺍﻟﺰﺍﺩ ﺍﻟﺬﻱ ﺟﻌﻠﻨﺎ ﳒﻨـﺐ ﺍﳊـﻀﺎﺭﺓ ﺍﻟﺮﻭﻣﺎﻧﻴـﺔ‬
‫ﻭﺍﻟﻔﺎﺭﺳﻴﺔ ﺩﻓﺔ ﺍﻟﻘﻴﺎﺩﺓ‪.‬‬
‫ﻟﻘﺪ ﻛﻨﺎ ‪‬ﻮﻳﺘﻨﺎ ﻭﺷﺨﺼﻴﺘﻨﺎ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻤﹰﺎ ﻭﻣﻌﺮﻓﺔ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﺪﻧﻴﺎ‪،‬ﻓﺄﺻﺒﺤﻨﺎ ﺑﻔﻘﺪﳘﺎ ﻧﻜﺮﺓ‬
‫ﳎﻬﻮﻟﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪،‬ﻭﻣﺎ ﺯﺍﻟﺖ ﺍﻟﻔﺮﺻﺔ ﺃﻣﺎﻣﻨﺎ ‪..‬ﻟﻨﻌﺮﻑ ﺃﻧﻔﺴﻨﺎ ‪...‬ﻭﺗﻌﺮﻓﻨﺎ ﺍﻟﺪﻧﻴﺎ ﻛﻠﻬﺎ‪.‬‬
‫ﺍﻟﺘﻤﻴﺰ ﻭﺍﳌﻔﺎﺻﻠﺔ ‪:‬‬
‫ﻭﻟﻜﻦ ﻫﻞ ﻣﻌﲎ ﲢﻘﻴﻖ ﻫﺬﺍ ﺍﻟﺘﻤﻴﺰ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﻮﺍﻗﻊ ﻭﺍﺳﺘﻌﺎﺩﺓ ﺍﳍﻮﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺸﺮﻗﺔ ﻳﻌﲏ‬
‫ﺃﻧﻨﺎ ﺳﻨﻨﻔﺼﻞ ﻋﻦ ﻫﺬﺍ ﺍ‪‬ﺘﻤﻊ ﻭﺃﻓﺮﺍﺩﻩ ﻭﺃﺳﺮﻩ ﻭﻧﺒﺤﺚ ﻋﻦ ﺑﺪﻳﻞ ﻟﻜﻞ ﺫﻟﻚ ‪..‬؟!‬
‫ﺳﺆﺍﻝ ﻳﻄﺮﺡ ﻧﻔﺴﻪ ﻣﻦ ﺧﻼﻝ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﰲ ﺍﻟﺘﻤﻴﺰ ﻭﺍﳍﻮﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﺗﻮﺿﺢ ﻫﺬﻩ‬
‫ﺍﻟﻨﻘﻄﺔ‪:‬ﻓﺈﻥ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﻤﻴﺰ ﺑﺎﻟﺸﻜﻞ ﺍﳌﻄﺮﻭﺡ ﻟـﻴﺲ ﻣﻌﻨـﺎﻩ ﻭﻻ ﻧﺘﻴﺠﺘـﻪ ﺍﻟﻌﺰﻟـﺔ‬
‫ﻭﺍﻻﻧﻔﺼﺎﻝ ﻋﻦ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺑﺎﻟﺸﻜﻞ ﺍﳌﺘﺼﻮﺭ ﺧﺼﻮﺻﹰﺎ ﻭﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﻻﺑﺘﺪﺍﺋﻴـﺔ ﻹﻋـﺎﺩﺓ‬
‫ﻼ ﰲ ﻓﺌﺎﺗﻪ ﺭﺟﺎ ﹰﻻ ﻭﻧﺴﺎﺀ ﻭﺃﺳﺮﹰﺍ‪،‬ﻓﺈﻥ ﺍﻟﻌﺰﻟﺔ ﺍﻟﺘﺎﻣﺔ ﰲ ﲨﻴﻊ‬
‫ﺍﳍﻮﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺇﱃ ﻫﺬﺍ ﺍ‪‬ﺘﻤﻊ ﳑﺜ ﹰ‬
‫ﺍﻟﺸﺆﻭﻥ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻄﻠﻮﺑﺔ ﺇﻻ ﺃ‪‬ﺎ ﻟﻴﺴﺖ ﻣﺮﺍﺩﺓ ﺍﻵﻥ ﻭﺇﳕﺎ ﺍﻟﻌﺰﻟﺔ ﺍﻟﱵ ﻧﺮﻳﺪﻫﺎ ﻧﺘﻴﺠﺔ ﳍـﺬﺍ‬
‫ﺲ ﺍﳌﺴﻠ ‪‬ﻢ ﻭﻫﻮ ﳛﻤﻞ ﻫﺬﻩ‬
‫ﺍﻟﺘﻤﻴﺰ ﻫﻲ ﺍﻟﻌﺰﻟﺔ ﺍﻟﺸﻌﻮﺭﻳﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ ﰲ ﺩﺍﺧﻞ ﺍﻟﻨﻔﺲ ﺍﳌﺆﻣﻨﺔ‪،‬ﺃﻥ ﳛ ‪‬‬
‫ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﺴﻠﻤﺔ ﺃﻥ ﻣﺎ ﳛﻤﻠﻪ ﻣﻦ ﺗﺼﻮﺭ ﻳﺼﻄﺪﻡ ﻭﺍﻟﻮﺍﻗﻊ ﺍﻟﻌﻤﻠﻲ ﻭﺍﳌﻨﻬﺞ ﺍﻟﺘﺮﺑﻮﻱ ﺍﻟـﺬﻱ‬
‫ﻳﻌﻴﺸﻪ ﻓﻴﺤﺲ ﺑﻨﻔﺮﺓ ﻭﻛﺮﺍﻫﻴﺔ ﳍﺬﺍ ﺍﻟﻮﺍﻗﻊ ﻭﻫﻜﺬﺍ ﳛﻘﻖ ﺍﻟﻌﺰﻟﺔ ﺍﻟﺸﻌﻮﺭﻳﺔ ﰲ ﻛﻞ ﻣﺎ ﻳـﺼﻄﺪﻡ‬
‫ﻭﺗﺼﻮﺭﻩ‪،‬ﻭﻟﻜﻨﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺃﻥ ﻳﻐﲑ ﻣﻦ ﻭﺍﻗﻌﻪ ﺇﻻ ﺑﺎﻟﻘﺪﺭ ﺍﻟـﺬﻱ ﻳﻨﺎﺳـﺐ‬
‫ﻗﺪﺭﺗﻪ ﻛﻔﺮﺩ‪،‬ﻓﺈﺫﺍ ﺗﻜﺮﺭ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﻓﺈﻥ ﻗﺪﺭﺗﻪ ﺳﻮﻑ ﺗﺘﻜﺮﺭ ﻭﺑﺎﻟﺘﺎﱄ ﺳﺘﻜﻮﻥ ﺃﻛﺜـﺮ‬
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‫ﻓﻌﺎﻟﻴﺔ ﻣﻦ ﺫﻱ ﻗﺒﻞ ﻭﻫﻜﺬﺍ ﺣﱴ ﻳﺘﻤﻜﻦ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺃﻥ ﻳﻄﻬﺮ ﻧﻔﺴﻪ ﺑﻨﻔﺴﻪ ﻭﻳﺮﻗﻰ ﺇﱃ ﺻـﻒ‬
‫ﺍ‪‬ﺘﻤﻊ ﺍﻟﺬﻱ ﻳﻨﺸﺪﻩ ﺇﳝﺎﻧﻪ ﻭﻳﻔﺮﺿﻪ ﲤﻴﺰﻩ ﺍﻟﺬﻱ ﻳﻨﺘﺞ ﻋﺰﻟﺔ ﺷﻌﻮﺭﻳﺔ ﺗﺘﺤﻮﻝ ﻣﻊ ﺍﻷﻳﺎﻡ ﺇﱃ ﻋﺰﻟﺔ‬
‫ﺍﺟﺘﻤﺎﻋﻴﺔ ﺗﺎﻣﺔ ‪...‬ﻭﻣﻌﲎ ﺍﻟﻌﺰﻟﺔ ﺍﻟﺘﺎﻣﺔ ﺃ‪‬ﺎ ﺗﺼﺒﺢ ﺩﻭﻟﺔ ‪‬ﺎ ﺳﻠﻄﺔ ﺇﺳﻼﻣﻴﺔ ﺗـﺰﺍﻭﻝ ﺃﺣﻜـﺎﻡ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﺷﻌﺐ ﻣﺴﻠﻢ ﻣﻠﺘﺰﻡ ‪‬ﺬﺍ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﻟﻴﺲ ﻣﻌﲎ ﺍﻟﻌﺰﻟﺔ ﺍﻟﺘﺎﻣﺔ ﻫﺬﻩ ﺃ‪‬ﺎ ﺳﺘﺴﺘﻐﲏ ﻋﻦ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻷﺧﺮﻯ ﻻ‪،‬ﺑـﻞ ﺍﻟﻌﻜـﺲ ﻫـﻮ‬
‫ﻼ ﻣﻊ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻷﺧﺮﻯ ﻭﻟﻜﻦ ﻫـﺎﺫ ﺍﻟﺘﻔﺎﻋـﻞ ﻳﻔﺮﺿـﻪ‬ ‫ﺍﻟﺼﺤﻴﺢ ﺇ‪‬ﺎ ﺳﺘﺼﺒﺢ ﺃﻛﺜﺮ ﺗﻔﺎﻋ ﹰ‬
‫ﻭﻳﻜﻴﻔﻪ ﺍﻟﺘﺼﻮﺭ ﺍﻹﳝﺎﱐ ﳍﺬﻩ ﺍﻟﺪﻭﻟﺔ‪،‬ﻓﻬﻲ ﺩﻭﻟﺔ ﺩﻋﻮﺓ ﻭﺇﳚﺎﺑﻴﺔ ﺗﺆﺛﺮ ﰲ ﺍﻟﺪﻭﻟﺔ ﺃﻭ ﰲ ﻏﲑﻫﺎ ﻣﻦ‬
‫ﺍﻟﺪﻭﻝ ﻣﻦ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﻭﺗﻌﺎﻫﺪ ﻭﲣﺎﺻﻢ ﻋﻠﻰ ﺿﻮﺀ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ‪،‬ﻭﻫﺬﺍ ﺍﳉﺎﻧﺐ ﰲ ﺍﻟﻌﻼﻗﺎﺕ‬
‫ﻧﻈﱠﻤﻪ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺪﻭﻟﺔ ﺗﻨﻈﻴﻤﹰﺎ ﺗﻔﺼﻴﻠﻴﹰﺎ ﻓﻴﻤﺎ ﻳـﺴﻤﻰ ﺑﺎﻟﻌﻼﻗـﺎﺕ ﺍﻟﺪﻭﻟﻴـﺔ ﰲ‬
‫ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﺍﻟﻨﱯ  ﺣﲔ ﺑﺪﺃ ﺍﻟﺪﻋﻮﺓ ﰲ ﻣﻜﺔ ﻇﻞ ﺛﻼﺛﺔ ﻋﺸﺮ ﻋﺎﻣﹰﺎ ﻳﺒﲏ ﺍﻟﺘﺼﻮﺭ ﺍﻹﳝﺎﱐ ﻟﻌﻘﻴﺪﺓ ﺍﳌﺴﻠﻢ‬
‫ﻭﻳﻨﺸﺊ ﺷﺨﺼﻴﺔ ﻣﺴﻠﻤﺔ ﻣﺘﻤﻴﺰﺓ ﻋﻦ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺃﻓﻜﺎﺭﻫﺎ ﻭﺗﺼﻮﺭﺍ‪‬ﺎ‪.‬‬
‫ﻭﻣﻊ ﺫﻟﻚ ﱂ ﻳﻔﺎﺭﻕ ﺍ‪‬ﺘﻤﻊ ﻭﱂ ﻳﻘﻄﻊ ﺻﻠﺘﻪ ‪‬ﻢ ﻭﻛﺎﻥ ﳜﺎﻃﺒﻬﻢ‪،‬ﺑﻞ ﻭﻳـﺴﺘﻌﲔ ‪‬ﻢ‪،‬ﻛﻤـﺎ‬
‫ﺍﺳﺘﻌﺎﻥ ﺑﻌﺒﺪ ﺍﷲ ﺑﻦ ﺃﺭﻳﻘﻂ ﰲ ﺃﺩﻕ ﻣﻬﻤﺔ ﻭﺃﺧﻄﺮﻫﺎ ﺣﲔ ﺍﳍﺠﺮﺓ ﻣﻦ ﻣﻜﺔ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻓﻜـﺎﻥ‬
‫ﻋﺒﺪﺍﷲ ﺩﻟﻴﻠﻪ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﺍﳋﻄﲑ‪،‬ﻭﻫﻮ ﻣﺎ ﺯﺍﻝ ﻋﻠﻰ ﺷﺮﻛﻪ ﻭﻟﻜﻦ ﻛﺎﻧﺖ ﺣﻴﺎﺓ ﺍﻟـﻨﱯ ‬
‫ﻭﻣﻌﺎﻳﺸﺘﻪ ﻣﻊ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺸﺮﻙ ﻣﻌﺎﻳﺸﺔ ﺗﻔﺎﻋﻞ ﻭﺗﺄﺛﲑ ﺇﳚﺎﰊ ﻛﺎﻧﺖ ﻧﺘﻴﺠﺔ ﺫﻟﻚ ﺍﻟﺮﻋﻴـﻞ ﺍﻷﻭﻝ‬
‫ﺍﻟﺬﻱ ﺃﻗﺎﻡ ﺑﻌﺪ ﺫﻟﻚ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ ﰲ ﺍﳌﺪﻳﻨﺔ‪.‬‬
‫ﺲ ﺑﺎﻟﻌﺰﻟﺔ ﺍﻟﺸﻌﻮﺭﻳﺔ ﰲ ﺟﻮﺍﻧﺒﻪ ﻭﳛﺴﻬﺎ ﻛ ﱡﻞ ﻣﻦ ﻳﺪﺧﻞ‬
‫ﻓﻜﺎﻥ ﻳﻌﺎﻳﺶ ﺍ‪‬ﺘﻤﻊ ﺍﳉﺎﻫﻠﻲ ﺇﺫﹰﺍ ﻭﳛ ‪‬‬
‫ﺍﻹﺳﻼﻡ‪،‬ﻓﻜﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﺇﺫﺍ ﺩﺧﻞ ﺃﺣﺪﻫﻢ ﺍﻹﺳﻼﻡ ﺗﺮﻙ ﻛﻞ ﻣـﺎ ﻫـﻮ‬
‫ﺟﺎﻫﻠﻲ ﺃﻣﺎﻡ ﻋﺘﺒﺔ ﺩﺍﺭﻩ ﻭﺩﺧﻞ ﺷﺨﺼﹰﺎ ﺟﺪﻳﺪﹰﺍ ﻛﺄﻧﻪ ﻭﻟﺪ ﻣﻦ ﻳﻮﻣﻪ‪.‬‬
‫ﺣﱴ ﺇﺫﺍ ﺗﺴﲎ ﳍﻢ ﺃﻥ ﻳﻌﺘﺰﻟﻮﺍ ﻋﺰﻟﺔ ﺗﺎﻣﺔ ﰲ ﻣﺸﺎﻋﺮﻫﻢ ﻭﻣﻌﺎﻣﻼ‪‬ﻢ ﻭﺷﺆﻭ‪‬ﻢ ﻛﻠـﻬﺎ ﺃﺫﻥ ﺍﷲ‬
‫ﳍﻢ ﺑﺎﳍﺠﺮﺓ ﻭﻫﻨﺎﻙ ﺃﻗﺎﻣﻮﺍ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬

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‫ﻭﺑﺪﺃﺕ ﻋﻼﻗﺎ‪‬ﻢ ﻣﻊ ﺍﻟﺪﻭﻝ ﺍ‪‬ﺎﻭﺭﺓ ﺗﺄﺧﺬ ﻃﺎﺑﻌﺎﹰ ﺟﺪﻳﺪﹰﺍ ﻃﺎﺑﻊ ﺍﻟﺘﻔﺎﻋﻞ ﻭﺍﻟﺘـﺄﺛﲑ ﺍﻟـﺪﻋﻮﻱ‬
‫ﻟﺘﺤﻘﻴﻖ ﺷﺮﻉ ﺍﷲ ﰲ ﺍﻷﺭﺽ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﺗﺼﻞ ﺇﻟﻴﻪ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﻭﺇﱃ ﻛـﻞ ﺃﺭﺽ ﳝﻜـﻦ‬
‫ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺮﺑﻮﻱ ﻋﻠﻰ ﻣﺪﺍﺭ ﺳﲑ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺎﺩﺓ ﺍﻟﱵ ﳛﻘﻖ ‪‬ﺎ ﺍﳌـﺴﻠﻢ ﲤﻴـﺰﻩ‬
‫ﻭﻋﺰﻟﺘﻪ‪.‬‬
‫ﺍﻟﺴﻤﺔ ﺍﻟﺮﺍﺑﻌﺔ – ﺍﻟﺘﻮﺍﺯﻥ ‪:‬‬
‫ﻣﻊ ﴰﻮﻝ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺗﺮﺍﺑﻄﻬﺎ ﻓﻬﻲ ﺗﺘﺴﻢ ﺃﻳﻀﹰﺎ ﺑﺎﻟﺘﻮﺍﺯﻥ‪.‬‬
‫ﻭﻳﺒﺪﻭ ﻫﺬﺍ ﺍﻟﺘﻮﺍﺯﻥ ﻛﺬﻟﻚ ﻋﻠﻰ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﶈﺎﻭﺭ ﺍﳌﺨﺘﻠﻔﺔ ﻭﳎﻤﻮﻋﺔ ﻣﻦ ﺍ‪‬ﺎﻻﺕ‪:‬‬
‫‪ -١‬ﺗﻮﺍﺯﻥ ﺑﲔ ﺍﻟﺮﻭﺡ ﻭﺍﳉﺴﺪ ﺃﻭ ﻋﺎﱂ ﺍﳌﻌﻨﻮﻳﺎﺕ ﻭﻋﺎﱂ ﺍﳊﺲ‪.‬‬
‫‪ -٢‬ﺗﻮﺍﺯﻥ ﺑﲔ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ‪.‬‬
‫‪ -٣‬ﺗﻮﺍﺯﻥ ﺑﲔ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ ﻭﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ‪.‬‬
‫‪ -٤‬ﺗﻮﺍﺯﻥ ﺑﲔ ﺟﻮﺍﻧﺐ ﺍﳊﻴﺎﺓ ﺍﳌﺨﺘﻠﻔﺔ‪:‬ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪..‬ﺇﱁ‪.‬‬
‫ﻭﻟﻨﻘﻞ ﻛﻠﻤﺔ ﺳﺮﻳﻌﺔ ﻋﻦ ﻛﻞ ﳎﺎﻝ ﻣﻦ ﻫﺬﻩ ﺍ‪‬ﺎﻻﺕ‪:‬‬
‫‪ -١‬ﺍﻹﻧﺴﺎﻥ ﻗﺒﻀﺔ ﻣﻦ ﻃﲔ ﺍﻷﺭﺽ ﻭﻧﻔﺨﺔ ﻣﻦ ﺭﻭﺡ ﺍﷲ‪.‬ﻭﻫﻨﺎﻙ ﺗﻮﺍﺯﻥ ﺩﻗﻴﻖ ﺑﲔ ﻋﻨـﺼﺮﻳﻪ‬
‫ﺍﳌﻜﻮﻧﲔ ﻟﻪ‪،‬ﳜﺘﻞ ﺇﺫﺍ ﺃﻋﻄﻴﻨﺎ ﺃﺣﺪﳘﺎ ﻣﻦ ﺍﻟﻌﻨﺎﻳﺔ ﻭﺍﻻﻟﺘﻔﺎﻑ ﺃﻛﺜﺮ ﻣﻦ ﺣﻘﻪ‪.‬ﻭﺍﳉﺎﻫﻠﻴﺎﺕ ﺩﺍﺋﻤﹰﺎ‬
‫ﲣﺘﻞ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ﻓﺘﺆﻛﺪ ﻋﻠﻰ ﺟﺎﻧﺐ ﺍﻟﺮﻭﺡ ﻭﺣﺪﻫﺎ ﻛﺎﳍﻨﺪﻭﻛﻴﺔ ﻭﺍﻟﺒﻮﺫﻳﺔ ﺃﻭ ﺟﺎﻧﺐ ﺍﳉﺴﺪ‬
‫ﻭﺣﺪﻩ ﻛﺎﳉﺎﻫﻠﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﰲ ﺷﺮﻕ ﺃﻭﺭﺑﺎ ﻭﻏﺮ‪‬ﺎ ﺳﻮﺍﺀ‪.‬‬
‫ﻭﻣﻦ ﺧﺼﺎﺋﺺ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺃ‪‬ﺎ ﺗﻮﺍﺯﻥ ﺑﻴﻨﻬﻤﺎ ﺍﻟﺘﻮﺍﺯﻥ ﺍﻟﺼﺤﻴﺢ‪.‬ﻓﻤﻦ ﻧﺎﺣﻴﺔ ﻫﻲ ﲤـﺰﺝ‬
‫ﺑﲔ ﻋﺎﱂ ﺍﳉﺴﺪ ﻭﻋﺎﱂ ﺍﻟﺮﻭﺡ ﻭﺗﺸﺮﻛﻬﻤﺎ ﻣﻌﹰﺎ ﰲ ﳎﺎﻝ ﺍﻟﻌﻤﻞ ﻭﳎﺎﻝ ﺍﻟﺘﻌﺒﺪ ﺳﻮﺍﺀ‪،‬ﻭﻣﻦ ﻧﺎﺣﻴﺔ‬
‫ﻼ ﻣﻨﻬﻤﺎ ﺣﻘﻪ‪.‬ﻓﻼ ﺗﺸﻐﻞ ﺍﻹﻧﺴﺎﻥ ﺑﻌﺎﱂ ﺍﳊﺲ ﻭﺗﻜﺒﺖ ﺭﻭﺣـﻪ ﻛﺎﳉﺎﻫﻠﻴـﺔ‬ ‫ﺃﺧﺮﻯ ﺗﻌﻄﻲ ﻛ ﹰ‬
‫ﺍﳌﻌﺎﺻﺮﺓ‪،‬ﻭﻻ ﺗﺸﻐﻠﻪ ﺑﺄﻣﻮﺭ ﺭﻭﺣﻪ ﻋﻠﻰ ﺣﺴﺎﺏ ﻛﻴﺎﻧﻪ ﺍﳌﺎﺩﻱ ﻭﻣﻄﺎﻟﺐ ﺟﺴﺪﻩ ﻛﺎﳉﺎﻫﻠﻴـﺔ‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ‬
‫ﷲ ‪ -  -‬ﻗﹶـﺎ ﹶﻝ ‪‬ﺑﻌ‪‬ـ ‪‬‬ ‫ﺏ ‪‬ﺭﺳ‪‬ـﻮ ِﻝ ﺍ ِ‬ ‫ﺻﺤ‪‬ﺎ ِ‬ ‫ﺍﳍﻨﺪﻭﻛﻴﺔ ﻭﺍﻟﺒﻮﺫﻳﺔ‪ :‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧﺲٍ‪،‬ﹶﺃ ﱠﻥ ‪‬ﻧ ﹶﻔﺮ‪‬ﺍ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬‬
‫ﻚ‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ‪:‬ﹶﺃﺻ‪‬ﻮ ‪‬ﻡ ‪‬ﻭ ﹶﻻ ﹸﺃ ﹾﻓ ِﻄﺮ‪،‬ﹶﻓ‪‬ﺒﻠﹶـ ﹶﻎ ﹶﺫﻟِـ ‪‬‬
‫ﺻﻠﱢﻲ ‪‬ﻭ ﹶﻻ ﹶﺃﻧ‪‬ﺎﻡ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ‪:‬ﹸﺃ ‪‬‬‫ﺾ‪ :‬ﹶﻻ ﹶﺃ‪‬ﺗ ‪‬ﺰ ‪‬ﻭﺝ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ِﻟ‪‬ﺒ ‪‬ﻌ ٍ‬

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‫ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ -  -‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻣ‪‬ﺎ ﺑ‪‬ﺎ ﹸﻝ ﹶﺃ ﹾﻗﻮ‪‬ﺍ ٍﻡ ﻗﹶـﺎﻟﹸﻮﺍ ﻛﹶـﺬﹶﺍ ‪‬ﻭﻛﹶـﺬﹶﺍ‪،‬ﹶﻟ ِﻜﻨ‪‬ﻲ ﹶﺃﺻ‪‬ـﻮ ‪‬ﻡ ‪‬ﻭﹸﺃ ﹾﻓ ِﻄﺮ‪ ،‬ﻭﹸﺃﺻ‪‬ـﻠﱢﻲ‬
‫‪٤٢‬‬
‫ﺲ ِﻣﻨ‪‬ﻲ‪".‬‬
‫ﺐ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳ‪‬ﻨﺘِﻲ ﹶﻓﹶﻠ‪‬ﻴ ‪‬‬
‫ﺝ ﺍﻟ‪‬ﻨﺴ‪‬ﺎﺀَ‪،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﺭ ِﻏ ‪‬‬
‫‪‬ﻭﹶﺃﻧ‪‬ﺎﻡ‪ ،‬ﻭﹶﺃ‪‬ﺗ ‪‬ﺰ ‪‬ﻭ ‪‬‬
‫ﻭﺗﻘﻮﻡ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻨﺒﺜﻘﺔ ﻣﻦ ﺍﻟﻌﻘﻴﺪﺓ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﳉﺎﻧﺐ ﺍﳌﺎﺩﻯ ﻭﺍﻟﺮﻭﺣﻰ ﺳﻮﺍﺀ‬
‫‪ -١‬ﻳﺘﻄﻠﺐ ﺍﻹﺳﻼﻡ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ‪،‬ﻷﻧﻪ ﻋﻦ ﻃﺮﻳﻘﻪ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴـﻮﻡ ﺍﻵﺧﺮ‪،‬ﻭﻟﻜﻨـﻪ ﻻ‬
‫ﻳﻄﻠﺐ ﻣﻨﻪ ﺃﻥ ﻳﻬﻤﻞ ﻋﺎﱂ ﺍﻟﺸﻬﻮﺩ‪.‬ﺑﻞ ﺇﻧﻪ ﰱ ﻋﺮﺿﻪ ﳊﻘﺎﺋﻖ ﺍﻟﻌﻘﻴﺪﺓ ﺑﻜﺜﲑ ﻣﻦ ﺍﻹﺷـﺎﺭﺓ ﺇﱃ‬
‫ﺁﻳﺎﺕ ﺍﷲ ﰱ ﺍﻟﻜﻮﻥ ﻟﻜﻰ ﻳﺘﺪﺑﺮﻫﺎ ﺍﻹﻧﺴﺎﻥ ﻭﻳﺼﻞ ﻋﻦ ﻃﺮﻳﻖ ﺗﺪﺑﺮﻫﺎ ﺇﱃ ﺍﻹﳝﺎﻥ ﺑﺎﷲ‪ ٠‬ﻭﻣﻦ‬
‫ﻫﻨﺎ ﻻ ﻳﻠﺠﺄ ﺍﻹﺳﻼﻡ ﺇﱃ ﺍﻟﻐﻴﺒﻮﺑﺔ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﱴ ﻳﻘﻊ ﻓﻴﻬﺎ ﺑﻌﺾ ﺍﳌﺘﻄﺮﻓﲔ ﰱ ﺍﻟﻌﺒـﺎﺩﺓ ﺯﻋﻤـﹰﺎ‬
‫ﻣﻨﻬﻢ ﺃ‪‬ﻢ ﻳﺴﺘﻐﻨﻮﻥ ﺑﺸﻬﻮﺩ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﻋﻦ ﺷﻬﻮﺩ ﺍﻟﻜﻮﻥ ﺍﻟﺬﻱ ﺧﻠﻘـﻪ ﺍﷲ‪،‬ﻭﻛـﺬﻟﻚ ﻻ‬
‫ﻳﻘﺒﻞ ﺃﻥ ﻳﻨﺸﻐﻞ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﻜﻮﻥ ﺍﳌﺸﻬﻮﺩ ﻋﻦ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻓﻴﻘﻄﻊ ﺻﻠﺘﻪ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧـﺮ‬
‫ﻛﻤﺎ ﺗﺼﻨﻊ ﺟﺎﻫﻠﻴﺔ ﺍﻟﻴﻮﻡ‬
‫‪ -٢‬ﻗﻠﻨﺎ ﻣﻦ ﻗﺒﻞ ﺇﻥ ﺍﻹﺳﻼﻡ ﻻ ﻳﻔﺼﻞ ﺑﲔ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪،‬ﻭﻧﻘﻮﻝ ﻫﻨﺎ‪:‬ﺇﻥ ﻫﺬﺍ ﺍﻟﺮﺑﻂ ﺫﺍﺗـﻪ‬
‫ﻫﻮ ﺍﻟﺬﻱ ﻳﻮﺍﺯﻥ ﺑﲔ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﰱ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ‪،‬ﺇﺫ ﳛﺪﺙ ﻋﺪﻡ ﺍﻟﺘﻮﺍﺯﻥ ﺣﲔ ﺗﻨﻔﺼﻞ ﻋﻦ‬
‫ﺍﻵﺧﺮﺓ ﰱ ﺣﺲ ﺍﻹﻧﺴﺎﻥ‪،‬ﻓﻴﻘﻮﻡ ﺑﺄﻋﻤﺎﻝ ﻋﻠﻰ ﺃ‪‬ﺎ ﻟﻠﺪﻧﻴﺎ ﻭﺣﺪﻫﺎ ﻣﻨﻔﺼﻠﺔ ﻋﻦ ﺍﻵﺧﺮﺓ‪،‬ﻭﺃﻋﻤﺎﻝ‬
‫ﺃﺧﺮﻯ ﻋﻠﻰ ﺃ‪‬ﺎ ﻟﻶﺧﺮﺓ ﻭﺣﺪﻫﺎ ﻣﻨﻔﺼﻠﺔ ﻋﻦ ﺍﻟﺪﻧﻴﺎ‪،‬ﻋﻨﺪﺋﺬ ﻻﺑﺪ ﺃﻥ ﳛـﺪﺙ ﺍﻻﺧـﺘﻼﻝ ﰱ‬
‫ﺣﺴﻪ ﻓﺘﻐﻠﺐ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﻋﻠﻰ ﺍﻷﺧﺮﻯ‪.‬ﻓﺈﻣﺎ ﺃﻥ ﲡﺬﺑﻪ ﺍﻟﺪﻧﻴﺎ ﺭﻭﻳﺪﹰﺍ ﺭﻭﻳـﺪﹰﺍ ﺣـﱴ‬
‫ﻳﻨﺴﻰ ﺍﻵﺧﺮﺓ‪،‬ﻭﺇﻣﺎ ﺃﻥ ﲡﺬﺑﻪ ﺍﻵﺧﺮﺓ ﺭﻭﻳﺪﹰﺍ ﺭﻭﻳﺪﹰﺍ ﺣﱴ ﻳﻨﺴﻰ ﺍﻟـﺪﻧﻴﺎ‪.‬ﻭﻛﻼﳘـﺎ ﰱ ﻧﻈـﺮ‬
‫ﺍﻹﺳﻼﻡ ﺍﺧﺘﻼﻝ‪.‬ﻓﺎﻷﻭﻝ ﻳﻨﺸﻐﻞ ﺑﺎﻟﺴﻌﻰ ﻭﺭﺍﺀ ﺍﻟﺮﺯﻕ ﻭﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺃﻛﱪ ﻗﺪﺭ ﻣـﻦ ﻣﺘـﺎﻉ‬
‫ﺍﻟﺪﻧﻴﺎ‪،‬ﻭﺍﻵﺧﺮ ﻳﺰﻫﺪ ﰱ ﻣﺘﺎﻉ ﺍﻟﺪﻧﻴﺎ ﻭﻳﻨﺸﻐﻞ ﻋﻦ ﻃﻠﺐ ﺍﻟﺮﺯﻕ ﻭﺗﻌﻤﲑ ﺍﻷﺭﺽ‪.‬ﻭﻳﺼﺒﺢ ﻛـﻞ‬
‫ﻣﻨﻬﻤﺎ ﻣﻘﺼﺮﹰﺍ ﻭﺁﲦﹰﺎ ﰱ ﺣﻖ ﺍﷲ‪٠‬‬
‫ﺲ‬
‫ﺇﳕﺎ ﳛﺪﺙ ﺍﻟﺘﻮﺍﺯﻥ ﺍﻟﺬﻱ ﺗﺸﲑ ﺇﻟﻴﻪ ﺍﻵﻳﺔ‪}:‬ﻭ‪‬ﺍ‪‬ﺑ‪‬ﺘ ِﻎ ﻓِﻴﻤ‪‬ﺎ ﺁﺗ‪‬ﺎ ‪‬ﻙ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﻟﺪ‪‬ﺍ ‪‬ﺭ ﺍﻟﹾـﺂ ِﺧ ‪‬ﺮ ﹶﺓ ‪‬ﻭﻟﹶـﺎ ﺗ‪‬ـﻨ ‪‬‬
‫ﺽ ِﺇ ﱠﻥ ﺍﻟﻠﱠـ ‪‬ﻪ ﻟﹶـﺎ‬
‫ﻚ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ‪‬ﺒ ِﻎ ﺍﹾﻟ ﹶﻔﺴ‪‬ﺎ ‪‬ﺩ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺴ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻪ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭﹶﺃ ‪‬ﺣﺴِﻦ ﻛﹶﻤ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬‬ ‫‪‬ﻧﺼِﻴ‪‬ﺒ ‪‬‬
‫ﺴﺪِﻳ ‪‬ﻦ{ )‪ (٧٧‬ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ‬ ‫ﺐ ﺍﹾﻟ ‪‬ﻤ ﹾﻔ ِ‬
‫ﺤ ‪‬‬ ‫‪‬ﻳ ِ‬

‫‪ - ٤٢‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -١٣٥٦٨ (١٣٥٣٤)(٦١٧ / ٤) -‬ﺻﺤﻴﺢ‬

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‫ﺣﲔ ﺗﺮﺗﺒﻂ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﰱ ﺣﺲ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻌﻤﻞ ﻟﻶﺧﺮﺓ ﻭﻫﻮ ﻳﻌﻤـﻞ ﻟﻠـﺪﻧﻴﺎ ﰱ ﺫﺍﺕ‬
‫ﺍﻟﻮﻗﺖ‪.‬ﻓﻼ ﻳﻬﻤﻞ ﺍﻟﻌﺒﺎﺩﺓ ﻭﻻ ﻳﻬﻤﻞ ﻋﻤﺎﺭﺓ ﺍﻷﺭﺽ‪٠‬‬
‫ﻭﰲ ﻫﺬﺍ ﻳﺘﻤﺜﻞ ﺍﻋﺘﺪﺍﻝ ﺍﳌﻨﻬﺞ ﺍﻹﳍﻲ ﺍﻟﻘﻮﱘ‪.‬ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﻳﻌﻠﻖ ﻗﻠﺐ ﻭﺍﺟﺪ ﺍﳌﺎﻝ ﺑﺎﻵﺧﺮﺓ‪.‬ﻭﻻ‬
‫ﳛﺮﻣﻪ ﺃﻥ ﻳﺄﺧﺬ ﺑﻘﺴﻂ ﻣﻦ ﺍﳌﺘﺎﻉ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ‪.‬ﺑﻞ ﳛﻀﻪ ﻋﻠﻰ ﻫﺬﺍ ﻭﻳﻜﻠﻔﻪ ﺇﻳﺎﻩ ﺗﻜﻠﻴﻔﺎ ‪،‬ﻛﻲ‬
‫ﻻ ﻳﺘﺰﻫﺪ ﺍﻟﺰﻫﺪ ﺍﻟﺬﻱ ﻳﻬﻤﻞ ﺍﳊﻴﺎﺓ ﻭﻳﻀﻌﻔﻬﺎ‪.‬‬
‫ﻟﻘﺪ ﺧﻠﻖ ﺍﻟﻠﹼﻪ ﻃﻴﺒﺎﺕ ﺍﳊﻴﺎﺓ ﻟﻴﺴﺘﻤﺘﻊ ‪‬ﺎ ﺍﻟﻨﺎﺱ ﻭﻟﻴﻌﻤﻠﻮﺍ ﰲ ﺍﻷﺭﺽ ﻟﺘﻮﻓﲑﻫـﺎ ﻭﲢـﺼﻴﻠﻬﺎ‬
‫‪،‬ﻓﺘﻨﻤﻮ ﺍﳊﻴﺎﺓ ﻭﺗﺘﺠﺪﺩ ‪،‬ﻭﺗﺘﺤﻘﻖ ﺧﻼﻓﺔ ﺍﻹﻧﺴﺎﻥ ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ‪.‬ﺫﻟـﻚ ﻋﻠـﻰ ﺃﻥ ﺗﻜـﻮﻥ‬
‫ﻭﺟﻬﺘﻬﻢ ﰲ ﻫﺬﺍ ﺍﳌﺘﺎﻉ ﻫﻲ ﺍﻵﺧﺮﺓ ‪،‬ﻓﻼ ﻳﻨﺤﺮﻓﻮﻥ ﻋﻦ ﻃﺮﻳﻘﻬﺎ ‪،‬ﻭﻻ ﻳﺸﻐﻠﻮﻥ ﺑﺎﳌﺘـﺎﻉ ﻋـﻦ‬
‫ﺗﻜﺎﻟﻴﻔﻬﺎ‪.‬ﻭﺍﳌﺘﺎﻉ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻟﻮﻥ ﻣﻦ ﺃﻟﻮﺍﻥ ﺍﻟﺸﻜﺮ ﻟﻠﻤﻨﻌﻢ ‪،‬ﻭﺗﻘﺒﻞ ﻟﻌﻄﺎﻳـﺎﻩ ‪،‬ﻭﺍﻧﺘﻔـﺎﻉ‬
‫‪‬ﺎ‪.‬ﻓﻬﻮ ﻃﺎﻋﺔ ﻣﻦ ﺍﻟﻄﺎﻋﺎﺕ ﳚﺰﻱ ﻋﻠﻴﻬﺎ ﺍﻟﻠﹼﻪ ﺑﺎﳊﺴﲎ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﳛﻘﻖ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺍﻟﺘﻌﺎﺩﻝ ﻭﺍﻟﺘﻨﺎﺳﻖ ﰲ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ‪،‬ﻭﳝﻜﻨﻪ ﻣﻦ ﺍﻻﺭﺗﻘﺎﺀ ﺍﻟﺮﻭﺣـﻲ‬
‫ﺍﻟﺪﺍﺋﻢ ﻣﻦ ﺧﻼﻝ ﺣﻴﺎﺗﻪ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺍﳌﺘﻌﺎﺩﻟﺔ ‪،‬ﺍﻟﱵ ﻻ ﺣﺮﻣﺎﻥ ﻓﻴﻬﺎ ‪،‬ﻭﻻ ﺇﻫﺪﺍﺭ ﳌﻘﻮﻣﺎﺕ ﺍﳊﻴـﺎﺓ‬
‫ﺍﻟﻔﻄﺮﻳﺔ ﺍﻟﺒﺴﻴﻄﺔ‪.‬‬
‫ﻚ«‪..‬ﻓﻬﺬﺍ ﺍﳌﺎﻝ ﻫﺒﺔ ﻣﻦ ﺍﻟﻠﹼﻪ ﻭﺇﺣﺴﺎﻥ‪.‬ﻓﻠﻴﻘﺎﺑـﻞ ﺑﺎﻹﺣـﺴﺎﻥ‬‫ﺴ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻪ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺴ ‪‬ﻦ ﻛﹶﻤﺎ ﹶﺃ ‪‬ﺣ ‪‬‬
‫» ‪‬ﻭﹶﺃ ‪‬ﺣ ِ‬
‫ﻓﻴﻪ‪.‬ﺇﺣﺴﺎﻥ ﺍﻟﺘﻘﺒﻞ ﻭﺇﺣﺴﺎﻥ ﺍﻟﺘﺼﺮﻑ ‪،‬ﻭﺍﻹﺣﺴﺎﻥ ﺑﻪ ﺇﱃ ﺍﳋﻠﻖ ‪،‬ﻭﺇﺣﺴﺎﻥ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻨﻌﻤـﺔ‬
‫‪،‬ﻭﺇﺣﺴﺎﻥ ﺍﻟﺸﻜﺮﺍﻥ‪.‬‬
‫ﺽ«‪..‬ﺍﻟﻔﺴﺎﺩ ﺑﺎﻟﺒﻐﻲ ﻭﺍﻟﻈﻠﻢ‪.‬ﻭﺍﻟﻔﺴﺎﺩ ﺑﺎﳌﺘﺎﻉ ﺍﳌﻄﻠﻖ ﻣﻦ ﻣﺮﺍﻗﺒﺔ ﺍﻟﻠﹼﻪ‬
‫»ﻭ‪‬ﻻ ‪‬ﺗ‪‬ﺒ ِﻎ ﺍﹾﻟﻔﹶﺴﺎ ‪‬ﺩ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
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‫ﻭﻣﺮﺍﻋﺎﺓ ﺍﻵﺧﺮﺓ‪.‬‬
‫‪ -٣‬ﺍﻟﺘﻮﺍﺯﻥ ﰱ ﺣﺲ ﺍﳌﺴﻠﻢ ﺑﲔ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ ﻭﺑﲔ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ‪.‬ﻭﻫـﻮ ﻣـﻦ ﺃﲨـﻞ‬
‫ﺧﺼﺎﺋﺺ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪.‬ﺇﻥ ﺍﳌﺘﻮﺍﻛﻠﲔ ﻳﺰﻋﻤﻮﻥ ﺃ‪‬ﻢ ﻳﺘﻮﻛﻠﻮﻥ ﻋﻠﻰ ﺍﷲ ﰒ ﻳﻬﻤﻠﻮﻥ ﺍﻷﺧﺬ‬
‫ﺑﺎﻷﺳﺒﺎﺏ‪.‬ﺇﻥ ﺍﳌﺘﻮﺍﻛﻠﲔ ﻳﺰﻋﻤﻮﻥ ﺃ‪‬ﻢ ﻳﺘﻮﻛﻠﻮﻥ ﻋﻠﻰ ﺍﷲ ﰒ ﻳﻬﻤﻠﻮﻥ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ﲨﻠـﺔ‬
‫ﻓﻴﺼﻴﺒﻬﻢ ﻣﺎ ﻳﺼﻴﺒﻬﻢ ﻣﻦ ﻓﻘﺮ ﻭﻣﺮﺽ ﻭﺟﻬﻞ ﻭﻋﺠﺰ ﻭﻫﻮﺍﻥ ﰱ ﺍﻷﺭﺽ‪.‬ﻭﺇﻥ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻷﻭﺭﺑﻴﺔ‬

‫‪ - ٤٣‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٢٧١١ / ٥) -‬‬

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‫ﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ ﺗﺄﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ﻣﻨﻘﻄﻌﺔ ﻋﻦ ﺍﷲ ﻭﻗﺪﺭﻩ‪،‬ﻓﺘﻨﺘﺞ ﺇﻧﺘﺎﺟﹰﺎ ﻣﺎﺩﻳـﹰﺎ ﺿـﺨﻤﹰﺎ ﻣـﺎ‬
‫ﻳﺼﻴﺒﻬﺎ ﻣﻦ ﻗﻠﻖ ﻭﺍﺿﻄﺮﺍﺏ ﻭﺃﻣﺮﺍﺽ ﻋﺼﺒﻴﺔ ﻭﻧﻔﺴﻴﺔ ﻭﺟﻨﻮﻥ ﻭﺍﻧﺘﺤﺎﺭ ﻭﺿﻴﺎﻉ ﻷ‪‬ﺎ ﺗﻔﻘـﺪ‬
‫ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﺍﻟﱴ ﳚﺪﻫﺎ ﺍﳌﺆﻣﻦ ﻟﺬﻛﺮ ﺍﷲ ﻭﻟﻘﺪﺭ ﺍﷲ‪٠‬‬
‫ﻭﺍﻹﺳﻼﻡ ﻳﻮﺍﺯﻥ ﻣﻮﺍﺯﻧﺔ ﲨﻴﻠﺔ ﺑﲔ ﻫﺬﻳﻦ ﺍﳊﺪﻳﻦ ﺍﳌﺘﻄﺮﻓﲔ‪،‬ﻓﻬﻮ ﻳﻌﻠﻢ ﺍﻟﻨﺎﺱ ﺃﻥ ﻫﻨﺎﻙ ﺳـﻨﻨﺎ‬
‫ﺭﺑﺎﻧﻴﺔ ﻳﺪﻳﺮ ﺍﷲ ‪‬ﺎ ﺍﻟﻜﻮﻥ ﺍﳌﺎﺩﻯ ﻭﺍﳊﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ‪.‬ﻭﺃﻧﻪ ﻻﺑﺪ ﻣﻦ ﺍﺗﺒﺎﻉ ﻫﺬﻩ ﺍﻟﺴﻨﻦ ﻭﳎﺎﺭﺍ‪‬ـﺎ‬
‫ﺇﺫﺍ ﺭﻏﺒﻨﺎ ﰱ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻧﺘﺎﺋﺞ ﻣﻌﻴﻨﺔ‪،‬ﻭﻣﻘﺘﻀﻰ ﺫﻟﻚ ﻫﻮ ﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ‪.‬ﻭﻟﻜﻨﻪ ﰱ ﺍﻟﻮﻗﺖ‬
‫ﺫﺍﺗﻪ ﻳﺮﰉ ﺍﳌﺆﻣﻦ ﻋﻠﻰ ﺃﻻ ﻳﺘﻜﻞ ﻋﻠﻰ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻈﺎﻫﺮﺓ ﻓﻴﺤﺒﻂ ﻋﻤﻠﻪ‪،‬ﺇﳕﺎ ﻳﻈﻞ ﻗﻠﺒﻪ ﻣﻮﺻﻮﻻ‬
‫ﺑﺎﷲ‪،‬ﻣﺘﻄﻠﻌﺎ ﺇﻟﻴﻪ ﺃﻥ ﻳﻨﺠﺢ ﻣﺴﻌﺎﻩ ﻭﻳﻮﺻﻠﻪ ﺇﱃ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﺮﻏﻮﺑﺔ‪.‬ﻭﺑﺬﻟﻚ ﻳﺘﻮﺍﺯﻥ ﺍﻹﻧـﺴﺎﻥ ﰱ‬
‫ﺳﻌﻴﻪ ﰱ ﺍﻷﺭﺽ ﻻ ﻳﻬﻤﻞ ﺍﻷﺳﺒﺎﺏ ﻭﻳﺘﻮﺍﻛﻞ‪،‬ﻭﻻ ﻳﻜﻒ ﻋﻦ ﺍﻟﺘﻄﻠﻊ ﺇﱃ ﻗﺪﺭ ﺍﷲ‪٠‬‬
‫‪ -٤‬ﺃﺧﲑﹰﺍ ﻧﻘﻮﻝ‪:‬ﺇﻥ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺗﻮﺍﺯﻥ ﺑﲔ ﺟﻮﺍﻧﺐ ﺍﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ ﻓﻼ ﻳﻄﻐﻰ ﻣﻨﻬﺎ‬
‫ﺟﺎﻧﺐ ﻋﻠﻰ ﺟﺎﻧﺐ‪.‬ﻓﻜﻤﺎ ﺃﻥ ﺍﳉﺎﻧﺐ ﺍﻟﺮﻭﺣﻲ ﻻ ﻳﻄﻐﻰ ﻋﻠﻰ ﺍﳉﺎﻧـﺐ ﺍﳌﺎﺩﻱ‪،‬ﻓﻜـﺬﻟﻚ ﻻ‬
‫ﻳﻄﻐﻰ ﺍﳉﺎﻧﺐ ﺍﻟﺴﻴﺎﺳﻲ ﻋﻠﻰ ﺍﻻﻗﺘﺼﺎﺩﻱ‪،‬ﻭﻻ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻋﻠﻰ ﺍﳋﻠﻘﻲ ﻭﻫﻜﺬﺍ‪.‬ﺑﻞ ﺗﺘـﻮﺍﺯﻥ‬
‫ﺟﻮﺍﻧﺐ ﺍﳊﻴﺎﺓ ﻛﻠﻬﺎ ﻋﻠﻰ ﳏﻮﺭ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺮﺋﻴﺲ ﺍﻟﺬﻱ ﻣﻘﺘﻀﺎﻩ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺍﻻﻟﺘﺰﺍﻡ ﲟﺎ ﺃﻧﺰﻝ‬
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‫ﺍﷲ‪،‬ﻓﺘﺴﲑ ﻛﻠﻬﺎ ﻣﺘﻮﺍﺯﻳﺔ ﻣﺘﻮﺍﺯﻧﺔ ﰱ ﺁﻥ ﻭﺍﺣﺪ ‪٠‬‬
‫ﻟﺬﻟﻚ ﻓﻬﻲ ‪‬ﺘﻢ ﺑﺘﺮﺑﻴﺔ ﲨﻴﻊ ﺟﻮﺍﻧﺐ ﺍﻹﻧﺴﺎﻥ ﺍﳋﻠﹸﻘﻴﺔ ﻭﺍﳉﺴﻤﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ‪،‬ﻭﲢﻘﻖ ﺍﻟﺘﻮﺍﺯﻥ ﺑﲔ‬
‫ﻣﻄﺎﻟﺐ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺴﺪﻳﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ‪،‬ﻓﻼ ﻳﻄﻐﻰ ﺟﺎﻧﺐ ﻋﻠﻰ ﺟﺎﻧﺐ ﺁﺧﺮ‪،‬ﲝﻴﺚ ﲡﻌﻞ ﺍﻹﻧﺴﺎﻥ‬
‫ﰲ ﺻﺮﺍﻉ ﻧﻔﺴﻲ ﻭﻋﻨﺎﺀ ﺩﺍﺧﻠﻲ‪،‬ﻭﻛﺒﺖ ﻟﻐﺮﺍﺋﺰﻩ ﺍﻟﱵ ﻓﻄﺮﻩ ﺍﷲ ﻋﻠﻴﻬﺎ‪،‬ﻓﻌﻨﺪﻣﺎ ﺃﻣـﺮ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﺑﺎﻷﺧﻼﻕ ﺍﻟﻔﺎﺿﻠﺔ ﺣﺬﺭ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﺮﺫﺍﺋﻞ‪،‬ﻭﺷﺮﻉ ﻟﻪ ﺍﻟﻄﺮﻕ ﻭﺍﻟـﺴﺒﻞ ﻹﻗﺎﻣـﺔ ﺫﻟـﻚ‬
‫ﻼ ﺍﻟﺰﻭﺍﺝ‪،‬ﻭﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﺇﱃ ﺃﺭﺑﻊ‪،‬ﻭﺣﺬﺭﻩ ﻣﻦ ﺭﺫﻳﻠﺔ ﺍﻟﺰﻧﺎ‪،‬ﻭﻭﺿﻊ ﳍﺎ‬ ‫ﺍﻟﺘﻮﺍﺯﻥ‪،‬ﻓﺄﺑﺎﺡ ﻟﻪ ﻣﺜ ﹰ‬
‫ﺣﺪ‪‬ﺍ ﰲ ﺍﻟﺸﺮﻉ ‪.‬‬
‫ﻭﳊﺎﺟﺔ ﺍﻹﻧﺴﺎﻥ ﻟﻠﻤﺎﻝ ﺃﺣ ﱠﻞ ﻟﻪ ﺍﻟﺘﺠﺎﺭﺓ‪،‬ﻭﺣﺜﻪ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻭﺍﻟﻜﺴﺐ ﺍﳊﻼﻝ‪،‬ﻭﺣﺮﻡ ﻋﻠﻴـﻪ‬
‫ﺸ‪‬ﻴﻄﹶﺎ ﹸﻥ ِﻣ ‪‬ﻦ‬
‫ﺨ‪‬ﺒ ﹸﻄ ‪‬ﻪ ﺍﻟ ‪‬‬
‫ﺍﻟﺮﺑﺎ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪}:‬ﺍﱠﻟﺬِﻳﻦ‪ ‬ﻳ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﺍﻟ ‪‬ﺮﺑ‪‬ﺎ ﹶﻻ ‪‬ﻳﻘﹸﻮﻣ‪‬ﻮ ﹶﻥ ِﺇ ﱠﻻ ﹶﻛﻤ‪‬ﺎ ‪‬ﻳﻘﹸﻮ ‪‬ﻡ ﺍﱠﻟﺬِﻱ ‪‬ﻳ‪‬ﺘ ‪‬‬

‫‪ - ٤٤‬ﺭﻛﺎﺋﺰ ﺍﻹﳝﺎﻥ ﺑﺘﺤﻘﻴﻘﻲ ﺹ )‪(٤٣٠ -٤٢٧‬‬

‫‪٦٠‬‬
‫ﻚ ِﺑﹶﺄ‪‬ﻧﻬ‪ ‬ﻢ ﻗﹶﺎﻟﹸﻮﹾﺍ ِﺇ‪‬ﻧﻤ‪‬ﺎ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ‪‬ﻊ ِﻣﹾﺜ ﹸﻞ ﺍﻟ ‪‬ﺮﺑ‪‬ﺎ ‪‬ﻭﹶﺃﺣ‪ ‬ﱠﻞ ﺍﻟﹼﻠ ‪‬ﻪ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ‪‬ﻊ ‪‬ﻭ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﺍﻟ ‪‬ﺮﺑ‪‬ﺎ ﹶﻓﻤ‪‬ﻦ ‪‬ﺟﺎﺀ ‪‬ﻩ ‪‬ﻣ ‪‬ﻮ ِﻋﻈﹶـ ﹲﺔ‬
‫ﺲ ﹶﺫِﻟ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺏ ﺍﻟﻨ‪‬ـﺎ ِﺭ ﻫ‪‬ـ ‪‬ﻢ ﻓِﻴﻬ‪‬ـﺎ‬
‫ﺻﺤ‪‬ﺎ ‪‬‬
‫ﻚ ﹶﺃ ‪‬‬
‫ﻒ ‪‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻩ ِﺇﻟﹶﻰ ﺍﻟﹼﻠ ِﻪ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻋ‪‬ﺎ ‪‬ﺩ ﹶﻓﹸﺄ ‪‬ﻭﹶﻟﺌِ ‪‬‬
‫ﻣ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ِﻪ ﻓﹶﺎﻧ‪‬ﺘ ‪‬ﻬ ‪‬ﻰ ﹶﻓﹶﻠ ‪‬ﻪ ﻣ‪‬ﺎ ﺳ‪‬ﹶﻠ ‪‬‬
‫ﺧ‪‬ﺎِﻟﺪ‪‬ﻭ ﹶﻥ{ )‪ (٢٧٥‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬
‫ﻭﳊﺎﺟﺔ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻟﻄﻌﺎﻡ ﺃﺣﻞ ﻟﻪ ﺍﻟﻄﻴﺒﺎﺕ ﻣﻦ ﺍﻟﺮﺯﻕ ﻭﺣﺮﻡ ﻋﻠﻴﻪ ﺍﳋﺒﺎﺋﺚ ﻣﻦ ﺍﻷﻃﻌﻤـﺔ‬
‫ﺕ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻋﱠﻠﻤ‪‬ـﺘ‪‬ﻢ ﻣ‪‬ـ ‪‬ﻦ‬ ‫ﻚ ﻣ‪‬ﺎﺫﹶﺍ ﹸﺃ ِﺣ ﱠﻞ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹸﻗ ﹾﻞ ﹸﺃ ِﺣ ﱠﻞ ﹶﻟﻜﹸ ‪‬ﻢ ﺍﻟ ﱠﻄ‪‬ﻴﺒ‪‬ﺎ ‪‬‬
‫ﺴﹶﺄﻟﹸﻮ‪‬ﻧ ‪‬‬‫ﻭﺍﻷﺷﺮﺑﺔ ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪}:‬ﻳ ‪‬‬
‫ﺴ ﹾﻜﻦ‪ ‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍ ﹾﺫ ﹸﻛﺮ‪‬ﻭﹾﺍ ﺍ ‪‬ﺳ ‪‬ﻢ ﺍﻟﹼﻠ ِﻪ‬‫ﲔ ‪‬ﺗ ‪‬ﻌﱢﻠﻤ‪‬ﻮ‪‬ﻧ ‪‬ﻬﻦ‪ِ ‬ﻣﻤ‪‬ﺎ ‪‬ﻋﱠﻠ ‪‬ﻤ ﹸﻜ ‪‬ﻢ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻓ ﹸﻜﻠﹸﻮﹾﺍ ِﻣﻤ‪‬ﺎ ﹶﺃ ‪‬ﻣ ‪‬‬‫ﺡ ‪‬ﻣ ﹶﻜﱢﻠِﺒ ‪‬‬ ‫ﺠﻮ‪‬ﺍ ِﺭ ِ‬‫ﺍﹾﻟ ‪‬‬
‫ﺏ { )‪ (٤‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪،‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪}:‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ‪‬ﺘِﺒﻌ‪‬ـﻮ ﹶﻥ‬ ‫ﺤﺴ‪‬ﺎ ِ‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﻭ‪‬ﺍﺗ‪‬ﻘﹸﻮﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ِﺇ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﺳﺮِﻳ ‪‬ﻊ ﺍﹾﻟ ِ‬
‫ﻑ‬‫ﺠﺪ‪‬ﻭ‪‬ﻧ ‪‬ﻪ ‪‬ﻣ ﹾﻜﺘ‪‬ﻮﺑ‪‬ﺎ ﻋِﻨ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ﻓِﻲ ﺍﻟ‪‬ﺘ ‪‬ﻮﺭ‪‬ﺍ ِﺓ ﻭ‪‬ﺍ ِﻹ‪‬ﻧﺠِﻴ ِﻞ ‪‬ﻳ ﹾﺄ ‪‬ﻣ ‪‬ﺮﻫ‪‬ﻢ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ِ‬ ‫ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ﺍ ُﻷ ‪‬ﻣ ‪‬ﻲ ﺍﱠﻟﺬِﻱ ‪‬ﻳ ِ‬
‫ﻀ ‪‬ﻊ ﻋ‪‬ـ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﺇﺻ‪‬ـ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ‬ ‫ﺚ ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫ﺤ ‪‬ﺮ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﹾﻟﺨ‪‬ﺒ‪‬ﺂِﺋ ﹶ‬
‫ﺕ ‪‬ﻭ‪‬ﻳ ‪‬‬‫ﺤ ﱡﻞ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍﻟ ﱠﻄ‪‬ﻴﺒ‪‬ﺎ ِ‬‫‪‬ﻭ‪‬ﻳ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋ ِﻦ ﺍﹾﻟﻤ‪‬ﻨ ﹶﻜ ِﺮ ‪‬ﻭﻳ‪ِ ‬‬
‫ﻱ ﺃﹸﻧ ِﺰ ﹶﻝ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ‬
‫ﺼﺮ‪‬ﻭ ‪‬ﻩ ﻭ‪‬ﺍ‪‬ﺗﺒ‪‬ﻌ‪‬ﻮﹾﺍ ﺍﻟﻨ‪‬ﻮ ‪‬ﺭ ﺍﱠﻟ ِﺬ ‪‬‬
‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﻓﹶﺎﻟﱠﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ِﺑ ِﻪ ‪‬ﻭ ‪‬ﻋ ‪‬ﺰﺭ‪‬ﻭ ‪‬ﻩ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﻼ ﹶﻝ ﺍﱠﻟﺘِﻲ ﻛﹶﺎ‪‬ﻧ ‪‬‬ ‫ﻭ‪‬ﺍ َﻷ ﹾﻏ ﹶ‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ﹾﻔِﻠﺤ‪‬ﻮ ﹶﻥ{ )‪ (١٥٧‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪.‬‬ ‫ﹸﺃ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫ﻭ‪‬ﺬﺍ ﻳﺘﻀﺢ ﺃﻥ ﺍﻟﺘﻮﺍﺯﻥ ﲰﺔ ﻣﻦ ﲰﺎﺕ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ‪،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻻ ﻳﺪﻉ ﳎﺎ ﹰﻻ ﻟﻠﻔـﺮﺩ‬
‫ﺃﻥ ﳛﻴﺪ ﻋﻦ ﺍﻟﻔﻀﻴﻠﺔ ﺍﳋﻠﹸﻘﻴﺔ ﻟﻴﻘﺘﺮﻑ ﺭﺫﻳﻠﺔ ﺃﻭ ﻳﺴﻠﻚ ﻃﺮﻳﻘﹰﺎ ﻣﻌﻮﺟﺎ ﻟﻴـﺸﺒﻊ ﺣﺎﺟـﺔ ﻣـﻦ‬
‫ﺣﺎﺟﺎﺗﻪ‪،‬ﻓﻼ ﺇﻓﺮﺍﻁ ﻭﻻ ﺗﻔﺮﻳﻂ ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ﻗﹶﺎ ﹶﻝ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ‪‬ﻋﹶﻠ ‪‬ﻰ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪-  -‬‬
‫ﻼ ‪‬ﺗ ﹾﻔﻌ‪‬ـ ﹾﻞ‪،‬ﹸﻗ ‪‬ﻢ‬
‫ﺖ ‪‬ﺑﻠﹶﻰ ‪.‬ﻗﹶـﺎ ﹶﻝ » ﻓﹶـ ﹶ‬‫ﻚ ‪‬ﺗﻘﹸﻮ ‪‬ﻡ ﺍﻟﱠﻠ‪‬ﻴ ﹶﻞ ‪‬ﻭ‪‬ﺗﺼ‪‬ﻮ ‪‬ﻡ ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺭ « ‪.‬ﹸﻗ ﹾﻠ ‪‬‬
‫ﹶﻓﻘﹶﺎ ﹶﻝ » ﹶﺃﹶﻟ ‪‬ﻢ ﹸﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﻚ‬
‫ﻚ ‪‬ﺣﻘ‪‬ﺎ‪ ،‬ﻭِﺇ ﱠﻥ ﻟِـ ‪‬ﺰ ‪‬ﻭ ِﺭ ‪‬ﻙ ‪‬ﻋﹶﻠﻴ‪‬ـ ‪‬‬ ‫ﻚ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬ ‫ﻚ ‪‬ﺣﻘ‪‬ﺎ‪ ،‬ﻭِﺇ ﱠﻥ ِﻟ ‪‬ﻌ‪‬ﻴِﻨ ‪‬‬‫ﺴ ِﺪ ‪‬ﻙ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬‫ﺠ‪‬‬ ‫ﺻ ‪‬ﻢ ‪‬ﻭﹶﺃ ﹾﻓ ِﻄ ‪‬ﺮ‪ ،‬ﹶﻓِﺈ ﱠﻥ ِﻟ ‪‬‬
‫‪‬ﻭ‪‬ﻧ ‪‬ﻢ‪ ،‬ﻭ ‪‬‬
‫ﻚ ﹶﺃ ﹾﻥ ﺗ‪‬ـﺼ‪‬ﻮ ‪‬ﻡ‬‫ﺴِﺒ ‪‬‬‫ﻚ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪ ،‬ﻭِﺇ ﱠﻥ ِﻣ ‪‬ﻦ ‪‬ﺣ ‪‬‬
‫ﻚ ‪‬ﻋﺴ‪‬ﻰ ﹶﺃ ﹾﻥ ‪‬ﻳﻄﹸﻮ ﹶﻝ ِﺑ ‪‬‬ ‫ﻚ ‪‬ﺣﻘ‪‬ﺎ‪ ،‬ﻭِﺇ‪‬ﻧ ‪‬‬ ‫ﻚ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬ ‫‪‬ﺣﻘ‪‬ﺎ‪ ،‬ﻭِﺇ ﱠﻥ ِﻟ ‪‬ﺰ ‪‬ﻭ ِﺟ ‪‬‬
‫ﺕ‬‫ﺸ ‪‬ﺪ ‪‬ﺩ ‪‬‬
‫ﻚ ﺍﻟ ‪‬ﺪ ‪‬ﻫ ‪‬ﺮ ﹸﻛﱡﻠ ‪‬ﻪ « ‪.‬ﻗﹶﺎ ﹶﻝ ﻓﹶـ ‪‬‬ ‫ﺸ ‪‬ﺮ ﹶﺃ ‪‬ﻣﺜﹶﺎِﻟﻬ‪‬ﺎ ﹶﻓ ﹶﺬِﻟ ‪‬‬
‫ﺴ‪‬ﻨﺔٍ ‪‬ﻋ ‪‬‬
‫ﻼﹶﺛ ﹶﺔ ﹶﺃﻳ‪‬ﺎ ٍﻡ‪،‬ﹶﻓِﺈ ﱠﻥ ِﺑ ﹸﻜ ﱢﻞ ‪‬ﺣ ‪‬‬
‫ِﻣ ‪‬ﻦ ﹸﻛ ﱢﻞ ‪‬ﺷ ‪‬ﻬ ٍﺮ ﹶﺛ ﹶ‬
‫ﻼﹶﺛ ﹶﺔ ﹶﺃﻳ‪‬ـﺎ ٍﻡ « ‪.‬ﻗﹶـﺎ ﹶﻝ‬‫ﺼ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹸﻛ ﱢﻞ ‪‬ﺟ ‪‬ﻤ ‪‬ﻌ ٍﺔ ﹶﺛ ﹶ‬
‫ﻚ ‪.‬ﻗﹶﺎ ﹶﻝ » ﹶﻓ ‪‬‬
‫ﺖ ﹶﻓِﺈﻧ‪‬ﻰ ﹸﺃﻃِﻴ ‪‬ﻖ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﹶﺫِﻟ ‪‬‬ ‫ﺸ ‪‬ﺪ ‪‬ﺩ ‪‬ﻋﹶﻠ ‪‬ﻰ ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﹶﻓ ‪‬‬
‫ﺖ ‪‬ﻭﻣ‪‬ـﺎ‬‫ﺻ ‪‬ﻮ ‪‬ﻡ ‪‬ﻧِﺒ ‪‬ﻰ ﺍﻟﱠﻠ ِﻪ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ « ‪.‬ﹸﻗ ﹾﻠ ‪‬‬
‫ﺼ ‪‬ﻢ ‪‬‬
‫ﻚ ‪.‬ﻗﹶﺎ ﹶﻝ » ﹶﻓ ‪‬‬
‫ﺖ ﹸﺃﻃِﻴ ‪‬ﻖ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﹶﺫِﻟ ‪‬‬
‫ﺸ ‪‬ﺪ ‪‬ﺩ ‪‬ﻋﹶﻠ ‪‬ﻰ ﹸﻗ ﹾﻠ ‪‬‬ ‫ﺕ ﻓﹶ ‪‬‬‫ﺸ ‪‬ﺪ ‪‬ﺩ ‪‬‬‫ﹶﻓ ‪‬‬
‫ﻒ ﺍﻟ ‪‬ﺪ ‪‬ﻫ ِﺮ «‪. ٤٥‬‬ ‫ﺼ ‪‬‬ ‫ﺻ ‪‬ﻮ ‪‬ﻡ ‪‬ﻧِﺒ ‪‬ﻰ ﺍﻟﱠﻠ ِﻪ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ ﻗﹶﺎ ﹶﻝ » ِﻧ ‪‬‬
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‫‪ - ٤٥‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٦١٣٤) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪- ( ٢٧٩٥) -‬ﺍﻟﺰﻭﺭ‪:‬ﺍﻟﺰﺍﺋﺮ‬

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‫ﷲ  ﺁﺧ‪‬ﻰ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﺳ ﹾﻠﻤ‪‬ﺎ ﹶﻥ‪ ،‬ﻭﹶﺃﺑ‪‬ﻰ ﺍﻟـ ‪‬ﺪ ‪‬ﺭﺩ‪‬ﺍ ِﺀ‪،‬ﻗﹶﺎ ﹶﻝ‬
‫ﺤ‪‬ﻴ ﹶﻔ ﹶﺔ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻮ ِﻥ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ‪‬ﺟ ‪‬‬
‫ﺖ‪ِ:‬ﺇ ﱠﻥ ﹶﺃﺧ‪‬ـﺎ ‪‬ﻙ‬
‫ﻚ ؟ ﻗﹶﺎﻟﹶـ ‪‬‬ ‫ﹶﻓﺠ‪‬ﺎ َﺀ ‪‬ﺳ ﹾﻠﻤ‪‬ﺎ ﹸﻥ ‪‬ﻳﺰ‪‬ﻭ ‪‬ﺭ ﹶﺃﺑ‪‬ﺎ ﺍﻟ ‪‬ﺪ ‪‬ﺭﺩ‪‬ﺍ ِﺀ‪،‬ﹶﻓ ‪‬ﺮﺃﹶﻯ ﹸﺃ ‪‬ﻡ ﺍﻟ ‪‬ﺪ ‪‬ﺭﺩ‪‬ﺍ ِﺀ ‪‬ﻣ‪‬ﺘ‪‬ﺒ‪‬ﺘﹶﻠ ﹰﺔ‪،‬ﻓﻘﹶﺎ ﹶﻝ‪:‬ﻣ‪‬ﺎ ‪‬ﺷ ﹾﺄ‪‬ﻧ ِ‬
‫ﺏ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﹶﻃﻌ‪‬ﺎﻣ‪‬ﺎ‪،‬ﻓﻘﹶـﺎ ﹶﻝ‬
‫ﺐ ِﺑ ِﻪ ‪‬ﺳ ﹾﻠﻤ‪‬ﺎ ﹸﻥ‪ ،‬ﻭﹶﻗ ‪‬ﺮ ‪‬‬
‫ﺖ ﹶﻟ ‪‬ﻪ ﺣ‪‬ﺎ ‪‬ﺟ ﹲﺔ ﻓِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﹶﻓﹶﻠﻤ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ﹶﺃﺑ‪‬ﻮ ﺍﻟ ‪‬ﺪ ‪‬ﺭﺩ‪‬ﺍ ِﺀ‪ ،‬ﺭ ‪‬ﺣ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺖ‪ ،‬ﹶﻓِﺈﻧ‪‬ﻲ ﻣ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ﺑِﺂﻛِـ ٍﻞ ‪‬ﺣﺘ‪‬ـﻰ‬ ‫ﻚ ِﺇ ﱠﻻ ﹶﻃ ِﻌ ‪‬ﻤ ‪‬‬‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬ ‫ﺴ ‪‬ﻤ ‪‬‬ ‫ﹶﻟ ‪‬ﻪ ‪‬ﺳ ﹾﻠﻤ‪‬ﺎ ﹸﻥ‪:‬ﺍ ﹾﻃ ‪‬ﻌ ‪‬ﻢ‪،‬ﻗﹶﺎ ﹶﻝ‪ِ:‬ﺇﻧ‪‬ﻲ ﺻ‪‬ﺎِﺋ ‪‬ﻢ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ﹾﻗ ‪‬‬
‫ﺴ ‪‬ﻪ ﺳ‪‬ـ ﹾﻠﻤ‪‬ﺎ ﹸﻥ‪،‬ﹸﺛ ‪‬ﻢ‬ ‫ﺤ‪‬ﺒ ‪‬‬‫ﺕ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﹶﻓﹶﻠﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ‪‬ﻴ ِﻞ‪،‬ﻗﹶﺎ ‪‬ﻡ ﹶﺃﺑ‪‬ﻮ ﺍﻟ ‪‬ﺪ ‪‬ﺭﺩ‪‬ﺍ ِﺀ ﹶﻓ ‪‬‬ ‫‪‬ﺗ ﹾﺄ ﹸﻛ ﹶﻞ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﹶﺄ ﹶﻛ ﹶﻞ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ‪‬ﻭﺑ‪‬ﺎ ‪‬‬
‫ﻂ‬‫ﻚ ‪‬ﺣﻘ‪‬ـﺎ‪،‬ﹶﺃ ‪‬ﻋ ِ‬ ‫ﺴ ِﺪ ‪‬ﻙ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬‫ﺠ‪‬‬ ‫ﻚ ‪‬ﺣﻘ‪‬ﺎ‪ ،‬ﻭِﻟ ‪‬‬ ‫ﻚ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬ ‫ﻚ ‪‬ﺣﻘ‪‬ﺎ‪ ،‬ﻭ َﻷ ‪‬ﻫِﻠ ‪‬‬ ‫ﻚ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ﺃﹶﺑ‪‬ﺎ ﺍﻟ ‪‬ﺪ ‪‬ﺭﺩ‪‬ﺍ ِﺀ ِﺇ ﱠﻥ ِﻟ ‪‬ﺮ‪‬ﺑ ‪‬‬
‫ﺼ‪‬ﺒ ِﺢ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹸـ ِﻢ‬ ‫ﻚ‪ ،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ِﻋﻨ‪‬ـ ‪‬ﺪ ﺍﻟـ ‪‬‬ ‫ﺖ ﹶﺃ ‪‬ﻫﹶﻠ ‪‬‬ ‫ﺻ ‪‬ﻢ ‪‬ﻭﹶﺃ ﹾﻓ ِﻄ ‪‬ﺮ‪ ،‬ﻭﹸﻗ ‪‬ﻢ ‪‬ﻭ‪‬ﻧ ‪‬ﻢ‪،‬ﻭ‪‬ﺍﹾﺋ ِ‬
‫ﹸﻛ ﱠﻞ ﺫِﻱ ‪‬ﺣ ‪‬ﻖ ‪‬ﺣ ﱠﻘ ‪‬ﻪ‪ ،‬‬
‫ﺻﻠﱠﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪،‬ﻗﹶﺎ ‪‬ﻡ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﹶﺃﺑ‪‬ﻮ ﺍﻟـ ‪‬ﺪ ‪‬ﺭﺩ‪‬ﺍ ِﺀ‪،‬ﹶﻓﹶﺄ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ‪‬ﻩ‬ ‫ﻼ ِﺓ‪،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬‬ ‫ﺼﹶ‬ ‫ﺼﱠﻠﻴ‪‬ﺎ ﹸﺛ ‪‬ﻢ ‪‬ﺧ ‪‬ﺮﺟ‪‬ﺎ ِﺇﻟﹶﻰ ﺍﻟ ‪‬‬ ‫ﺍﻵ ﹶﻥ‪ ،‬ﹶﻓﻘﹶﺎﻣ‪‬ﺎ ﹶﻓ ‪‬‬
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‫ﷲ ‪ِ ،‬ﻣﹾﺜ ﹶﻞ ﻣ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ﹾﻠﻤ‪‬ﺎ ﹸﻥ‪.‬‬
‫ِﺑﻤ‪‬ﺎ‪،‬ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ﹾﻠﻤ‪‬ﺎ ﹸﻥ‪،‬ﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﻓﻨﻼﺣﻆ ﰲ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺘﻮﺍﺯﻥ ﺑﲔ ﻣﻄﺎﻟﺐ ﺍﳉﺴﺪ ﻭﺍﻟﺮﻭﺡ‪،‬ﻭﺍﻟﺘﻮﺍﺯﻥ ﺍﳋﻠﻘﻲ ﺑﲔ ﺣـﻖ‬
‫ﺍﷲ‪،‬ﻭﺣﻖ ﺍﻷﻫﻞ ﻭﺣﻖ ﺍﻟﻀﻴﻒ‪،‬ﻭﺣﻖ ﺍﻟﻨﻔﺲ ‪.‬‬
‫ﺍﻟﺴﻤﺔ ﺍﳋﺎﻣﺴﺔ ‪ -‬ﺍﻟﺜﺒﺎﺕ ﻭﺍﳌﺮﻭﻧﺔ ‪:‬‬
‫ﰲ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ ﺛﻮﺍﺑﺖ ﻻ ﳝﻜﻦ ﺗﻐﲑﻫﺎ ﺃﻭ ﺗﺒﺪﻳﻠﻬﺎ ﺃﻭ ﺣﺬﻓﻬﺎ‪،‬ﻭﻫﻲ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻜﻠﻴـﺔ‬
‫ﻭﺍﳌﺒﺎﺩﺉ ﺍﻟﻌﺎﻣﺔ ﻭﺍﻷﺣﻜﺎﻡ ﺍﳉﺰﺋﻴﺔ ﺍﻟﱵ ﻭﺭﺩ ﻓﻴﻬﺎ ﻧﺺ‪،‬ﻓﺈ‪‬ﺎ ﻻ ﺗﺘﻐﲑ ﻭﻻ ﺗﺘﺒﺪﻝ‪،‬ﻛﻮﺟﻮﺏ ﺃﺩﺍﺀ‬
‫ﺍﻷﻣﺎﻧﺎﺕ ﺇﱃ ﺃﻫﻠﻬﺎ‪،‬ﻭﻭﺟﻮﺏ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪،‬ﻭﻭﺟﻮﺏ ﺭﺩ ﺍﳌﻈـﺎﱂ ﺇﱃ‬
‫ﺃﻫﻠﻬﺎ‪،‬ﻭﺣﺮﻣﺔ ﺍﻟﺴﺮﻗﺔ ﻭﺍﻟﻐﺶ ﻭﺍﻟﺮﺑﺎ‪،‬ﻭﺣﺮﻣﺔ ﺑﻴﻊ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺑﻴﻊ ﺃﺧﻴﻪ‪،‬ﻓﺈﻥ ﻫـﺬﺍ ﻛﻠـﻪ ﻻ‬
‫ﻳﺪﺧﻠﻪ ﺍﻟﺘﻐﻴﲑ ﺃﻭ ﺍﻟﺘﺒﺪﻳﻞ ‪.‬‬
‫ﻭﻟﻜﻦ ﺍﳌﺮﻭﻧﺔ ﺗﻈﻬﺮ ﰲ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﻭﺿﻊ ﺍﳊﻠﻮﻝ ﺍﻟﱵ ﺗﻄﺮﺃ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨـﺎﺱ‪،‬ﻋﻠﻰ ﺿـﻮﺀ‬
‫ﺍﻟﻨﺼﻮﺹ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﺜﺎﺑﺘﺔ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪.‬‬
‫ﻓﺎﻹﺳﻼﻡ ﻭﺟ‪‬ﻪ ﺍﳌﺮﰊ ﺳﻮﺍﺀ ﻛﺎﻥ ﺃﺑﺎ ﺃﻭ ﺃﻣ‪‬ﺎ ﺃﻭ ﻣﻦ ﻟﻪ ﺣﻖ ﺍﻟﻮﻻﻳﺔ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺇﱃ ﻣـﺴﺆﻭﻟﺘﻬﻤﺎ‬
‫ﺱ‬
‫ﺴ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻫﻠِﻴ ﹸﻜ ‪‬ﻢ ﻧ‪‬ـﺎﺭ‪‬ﺍ ‪‬ﻭﻗﹸﻮ ‪‬ﺩﻫ‪‬ـﺎ ﺍﻟﻨ‪‬ـﺎ ‪‬‬
‫ﺍﻟﺘﺮﺑﻮﻳﺔ‪،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ ‪}:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﻗﹸﻮﺍ ﺃﹶﻧ ﹸﻔ ‪‬‬

‫‪ - ٤٦‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ (١٩٦٨) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪(٣٢٠)(٢٣ / ٢) -‬‬

‫‪٦٢‬‬
‫ﻅ ِﺷﺪ‪‬ﺍ ‪‬ﺩ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌﺼ‪‬ﻮ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ﹾﻔ ‪‬ﻌﻠﹸﻮ ﹶﻥ ﻣ‪‬ﺎ ﻳ‪‬ـ ‪‬ﺆ ‪‬ﻣﺮ‪‬ﻭ ﹶﻥ{ )‪(٦‬‬
‫ﺤﺠ‪‬ﺎ ‪‬ﺭ ﹸﺓ ﻋ‪‬ﹶﻠ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻣﻠﹶﺎِﺋ ﹶﻜ ﹲﺔ ِﻏﻠﹶﺎ ﹲ‬
‫ﻭ‪‬ﺍﹾﻟ ِ‬
‫ﺳﻮﺭﺓ ﺍﻟﺘﺤﺮﱘ‪.‬‬
‫ﻉ ‪‬ﻭ ﹸﻛﱡﻠﻜﹸـ ‪‬ﻢ‬ ‫ﷲ ‪ :‬ﹸﻛﱡﻠ ﹸﻜ ‪‬ﻢ ﺭ‪‬ﺍ ٍ‬ ‫ﷲ ‪‬ﺑ ِﻦ ﺩِﻳﻨ‪‬ﺎ ٍﺭ‪،‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ ِﻤ ‪‬ﻊ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪،‬ﻳﻘﹸﻮ ﹸﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﻭﻋﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫ﺴﺆ‪‬ﻭ ﹲﻝ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‪،‬ﻭ‪‬ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﺭ‪‬ﺍﻋِﻲ‬
‫ﻉ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬‬
‫ﺱ ﺭ‪‬ﺍ ٍ‬
‫ﺴﺆ‪‬ﻭ ﹲﻝ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭ ِﻋ‪‬ﻴِﺘ ِﻪ‪،‬ﻓﹶﺎ َﻷ ِﻣ ‪‬ﲑ ﺍﱠﻟﺬِﻱ ‪‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬‫‪‬ﻣ ‪‬‬
‫ﺴﺆ‪‬ﻭﹶﻟ ﹲﺔ‬
‫ﺖ ‪‬ﺑ ‪‬ﻌِﻠﻬ‪‬ـﺎ ‪‬ﻭ ‪‬ﻭﻟﹶـ ِﺪ ِﻩ ‪‬ﻭﻫِـ ‪‬ﻲ ﻣ‪‬ـ ‪‬‬ ‫ﺴﺆ‪‬ﻭ ﹲﻝ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‪،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﹶﺃ ﹸﺓ ﺭ‪‬ﺍ ِﻋ‪‬ﻴ ﹲﺔ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ‪‬ﻴ ِ‬‫ﹶﺃ ‪‬ﻫ ﹶﻞ ‪‬ﺑ‪‬ﻴِﺘ ِﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬‬
‫ﺴﺆ‪‬ﻭ ﹲﻝ‬‫ﻉ ﻭ ﹸﻛﱡﻠ ﹸﻜ ‪‬ﻢ ﻣ‪‬ـ ‪‬‬
‫ﺴﺆ‪‬ﻭ ﹲﻝ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪ ،‬ﹶﻓ ﹸﻜﱡﻠ ﹸﻜ ‪‬ﻢ ﺭ‪‬ﺍ ٍ‬‫ﻉ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ِﻝ ‪‬ﺳ‪‬ﻴ ِﺪ ِﻩ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬‬ ‫‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ِﻞ ﺭ‪‬ﺍ ٍ‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﺭ ِﻋ‪‬ﻴِﺘ ِﻪ‪.٤٧‬‬
‫ﻭﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﱂ ﳛﺪﺩ ﺍﻹﺳﻼﻡ ﻭﺳﻴﻠﺔ ﳏﺪﺩﺓ ﻟﻠﺘﺮﺑﻴﺔ ﻻ ﳝﻜﻦ ﲡﺎﻭﺯﻫـﺎ‪،‬ﻭﻟﻜﻦ ﻟﻠﻌﻠﻤـﺎﺀ‬
‫ﺍﳌﺴﻠﻤﲔ ﺍﺧﺘﻴﺎﺭ ﻣﺎ ﻻ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻣﻨﻬﺞ ﺍﻹﺳﻼﻡ ﳑﺎ ﻳﺴﺘﺠﺪ ﻣﻦ ﻭﺳﺎﺋﻞ ﺗﺮﺑﻮﻳﺔ ﻣﻔﻴﺪﺓ ﺗﺒﲏ‬
‫ﻭﻻ ‪‬ﺪﻡ ‪.‬‬
‫ﻭﺍﳌﺘﻌﻘﻞ ﻭﺍﻟﺒﺼﲑ ﻳﺪﺭﻙ ﺃﻥ ﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﺍﻟﺜﺒﺎﺕ ﺇﱃ ﺣـﺪ ﻣﻌـﲔ ﻻ ﻏـﲎ ﻋﻨـﻪ ﻟﺘﺮﺑﻴـﺔ‬
‫ﺍﻷﻃﻔﺎﻝ‪،‬ﻭﺍﻟﺘﻐﻴﲑ ﺍﻟﻌﻨﻴﻒ ﺍﻟﺴﺮﻳﻊ ﻳﺴﺒﺐ ﺍﻟﻘﻠﻖ ﻭﻋﺪﻡ ﺍﻹﺣﺴﺎﺱ ﺑﺎﻷﻣﻦ ﻟـﺪﻯ ﺍﻟﻜﺎﺋﻨـﺎﺕ‬
‫ﺍﻟﺒﺸﺮﻳﺔ‪،‬ﻭﲞﺎﺻﺔ ﺍﻷﻃﻔﺎﻝ ﻭﺍﻟﺸﺒﺎﺏ‪،‬ﻭﻻ ﳝﻜﻦ ﻟﺘﺮﺑﻴﺔ ﺣﻘﻴﻘﻴﺔ ﺃﻥ ﺗﻜﻮﻥ ﻧﺎﺟﺤـﺔ ﰲ ﳎﺘﻤـﻊ‬
‫ﺗﺘﻐﲑ ﻓﻴﻪ ﺍﻟﻘﻴﻢ ﻭﺍﻟﺴﻠﻮﻙ ﻭﺍﳌﻮﺍﻗﻒ ﻭﺍﻷﻫﺪﺍﻑ ﺑﲔ ﻋﺸﻴﺔ ﻭﺿﺤﺎﻫﺎ‪،‬ﻓﲑﻯ ﺍﳌﺘﺮﰊ ﺃﻥ ﺍﻟـﺬﻱ‬
‫ﻳﺪﻋﻮﻩ ﺇﱃ ﻓﻀﻴﻠﺔ ﺍﻟﺼﺪﻕ ﺑﺎﻷﻣﺲ ﻳﻜﺬﺏ ﺍﻟﻴﻮﻡ‪،‬ﻭﻳﻌﻠـﻞ ﺫﻟـﻚ ﺑـﺄﻥ ﺍﳌﻮﻗـﻒ ﻳﺘﻄﻠـﺐ‬
‫ﺫﻟﻚ‪،‬ﻭﻳﺮﻯ ﺍﻟﺬﻱ ﻳﺄﻣﺮﻩ ﺑﺈﻗﺎﻣﺔ ﺣ ‪‬ﺪ ﻣﻦ ﺣﺪﻭﺩ ﺍﷲ‪،‬ﻳﺮﺗﻜﺐ ﻫﻮ ﺍﳉﺮﻡ ﺟﻬﺎﺭﹰﺍ ﻭﻋﺪﻭﺍﻧﹰﺎ‪،‬ﻓﻜﻴﻒ‬
‫ﲟﻦ ﻳﻌﻴﺶ ﰲ ﺃﻭﺳﺎﻁ ﺗﺮﺑﻮﻳﺔ ﻻ ﺛﺒﺎﺕ ﻓﻴﻬﺎ ﻋﻠﻰ ﻣﺒﺎﺩﺉ ﻣﻌﻴﻨﺔ‪،‬ﻓﻼ ﺷﻚ ﺃﻧـﻪ ﺳـﻴﻌﻴﺶ ﰲ‬
‫ﺗﻨﺎﻗﺾ ﺩﺍﺧﻠﻲ‪،‬ﻗﺪ ﻳﺪﻓﻌﻪ ﺇﱃ ﺳﻠﻮﻙ ﺫﻟﻚ ﺍﻻﲡﺎﻩ ﺍﳌﺘﻨﺎﻗﺾ‪،‬ﻟﺬﻟﻚ ﻧﻼﺣﻆ ﺃﻥ ﺍﻷﻣﻢ ﺍﻟـﱵ ﻻ‬
‫ﺗﻄﺒﻖ ﺍﳌﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ ﺗﺘﺨﺒﻂ ﰲ ﲢﺪﻳﺪ ﺃﻫﺪﺍﻓﻬﺎ ﺍﻟﺘﺮﺑﻮﻳﺔ‪،‬ﻭﻭﺳﺎﺋﻞ ﲢﻘﻴﻘﻬﺎ‪،‬ﺑﻞ ﺇ‪‬ﺎ ﺗﻨﺤﺪﺭ ﰲ‬
‫ﺍﻟﺮﺫﺍﺋﻞ ﺍﳋﻠﹸﻘﻴﺔ ﺍﳓﺪﺍﺭ ﺍﻟﺼﺨﺮ ﻣﻦ ﻗﻤﻢ ﺍﳉﺒﺎﻝ‪،‬ﻓﺎ‪‬ﺎﺭﺕ ﺍﻟﻘـﻴﻢ ﻭﺍﳌﺒـﺎﺩﺉ‪،‬ﻓﻜﺜﺮ ﺍﻟﻔـﺴﺎﺩ‬

‫‪ - ٤٧‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ (٨٩٣) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ (٤٨٢٨) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒـﺎﻥ ‪(٣٤٣ / ١٠) -‬‬
‫)‪(٤٤٩١‬‬
‫‪٦٣‬‬
‫ﺍﳋﻠﻘ ‪‬ﻲ‪،‬ﻭﺗﺰﻋﺰﻉ ﺍﻷﻣﻦ ﻭﺍﻻﺳـﺘﻘﺮﺍﺭ ‪،‬ﻛﻤـﺎ ﻛﺜـﺮﺕ ﺍﻻﳓﺮﺍﻓـﺎﺕ ﺍﳉﻨـﺴﻴﺔ ﻭﺍﻟﻘﺘـﻞ‬
‫‪٤٨‬‬
‫ﻭﺍﻻﺧﺘﻄﺎﻑ‪،‬ﺑﺴﺒﺐ ﻋﺪﻡ ﺍﻟﺜﺒﺎﺕ ﻭﺍﺗﺒﺎﻉ ﺍﳍﻮﻯ‪،‬ﻭﻧﺘﻴﺠﺔ ﺍﻹﻓﺮﺍﻁ ﰲ ﺍﳌﺮﻭﻧﺔ ‪.‬‬
‫ﺍﻟﺴﻤﺔ ﺍﻟﺴﺎﺩﺳﺔ – ﺍﻟﺒﺪﺀ ﺑﺎﻷﻫﻢ ‪:‬‬
‫ﺣﻴﻨﻤﺎ ﺗﻨﺤﺼﺮ ﻗﺪﺭﺍﺕ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺎﺩﻳﺔ ﺃﻣﺎﻡ ﺧﻴﺎﺭﺍﺕ ﻣﻌﻴﻨﺔ‪،‬ﻓﺈﻧﻪ ﺑﻼ ﺷﻚ ﻳﺮﺗـﺐ ﺃﻭﻟﻮﻳـﺎﺕ‬
‫ﺍﻷﻋﻤﺎﻝ ﺣﺴﺐ ﺃﳘﻴﺘﻬﺎ‪،‬ﻓﻴﺒﺪﺃ ﺑﺎﻷﻫﻢ ﻓﺎﳌﻬﻢ‪،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﰲ ﻗﺪﺭﺗﻪ ﺗﻨﺎﻭﻝ ﺑﻌـﺾ ﺍﻷﻋﻤـﺎﻝ‬
‫ﺍﻟﺴﻬﻠﺔ‪،‬ﻟﻜﻨﻪ ﻳﺪﺭﻙ ﺃ‪‬ﺎ ﻻ ﲡﺪﻱ ﻧﻔﻌﹰﺎ ﺩﻭﻥ ﺍﺳﺘﻴﻌﺎﺏ ﻭﺗﻨﺎﻭﻝ ﺍﻷﻣﻮﺭ ﺍﻟﺮﺋﻴﺴﻴﺔ ﺍﳌﻬﻤﺔ‪،‬ﻓﻴﺪﺧﺮ‬
‫ﺟﻬﺪﻩ ﳍﺎ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺣﺎﻝ ﺍﻟﺪﻭﻝ ﻋﻨﺪ ﺗﺄﺳﻴﺴﻬﺎ ﺃﻭ ﺑﻌﺪ ﺧﺮﻭﺟﻬﺎ ﻣﻦ ﺍﳊـﺮﻭﺏ ﻣﻬﺰﻭﻣـﺔ ﺗﺒﺘﻐـﻲ ﺭﺃﺏ‬
‫ﺻﺪﻭﻋﺎﺕ ﺑﻨﺎﺋﻬﺎ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻟﺴﻴﺎﺳﻲ ﻭﻏﲑﻫﺎ‪،‬ﺗﻌﻤـﺪ ﺇﱃ ﺗﺮﺗﻴـﺐ ﺗﻠـﻚ‬
‫ﺍﻷﻭﻟﻮﻳﺎﺕ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﻭﺍﺿﺤﺔ ﰲ ﺇﻃﺎﺭ ﺑﻨﺎﺀ ﺍﻟﺪﻭﻝ‪،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﺃﻛﺜـﺮ ﻭﺿـﻮﺣﹰﺎ ﰲ‬
‫ﺇﻃﺎﺭ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺘﺮﺑﻮﻱ ﻟﻸﻣﻢ‪،‬ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻨﻤﻮ ﺍﻟﺘﺮﺑﻴﺔ ﰲ ﻇﻞ ﻗﺎﻋﺪﺓ ﺍﻷﻫﻢ ﻗﺒـﻞ ﺍﻷﺳـﻬﻞ‪،‬ﻓﻤﻦ‬
‫ﺍﻟﺴﻬﻞ ﺃﻥ ﲡﺬﺏ ﺍﻟﺸﺒﺎﺏ ﺇﱃ ﳍﻮ ﻻ ﻳﺘﺤﻤﻠﻮﻥ ﻓﻴﻪ ﻣﺴﺆﻭﻟﻴﺔ‪،‬ﻟﻜﻦ ﻣﻦ ﺍﻟﺼﻌﺐ ﺃﻥ ﲡﺬ‪‬ﻢ ﺇﱃ‬
‫ﻧﺪﻭﺓ ﺇﱃ ﳏﺎﺿﺮﺓ ﻳﻜﻮﻥ ﻋﻠﻴﻬﻢ ﺟﺰﺀ ﻣﻦ ﻣﺴﺆﻭﻟﻴﺘﻬﺎ‪،‬ﻣﻊ ﺃ‪‬ﺎ ﺃﻫﻢ ﻣﻦ ﺍﻟﻠﻬﻮ ﺍﻟﺴﺎﺑﻖ‪،‬ﻭﺃﺻﻌﺐ‬
‫ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺗﺒﲏ ﻓﻜﺮ ﺍﻟﺸﺒﺎﺏ ﻭﻋﻘﻴﺪﺗﻪ ﻟﻴﺘﻌﺎﻣﻞ ‪‬ﺎ ﰲ ﺍ‪‬ﺘﻤﻊ ﻣﻊ ﺃﻥ ﺫﻟﻚ ﺃﻫﻢ ﻣﻦ ﺳﺎﺑﻘﻪ‪.‬‬
‫ﻟﻘﺪ ﺍﻫﺘﻢ ﺍﻻﺳﺘﻌﻤﺎﺭ ﻣﻨﺬ ﺯﻣﻦ ﺑﺘﺸﻮﻳﺶ ﻧﻈﺮﺗﻨﺎ ﳍﺬﻩ ﺍﻟﻘﻀﻴﺔ ﺍﳊﺴﺎﺳﺔ ﺑﻞ ﻭﺍﺳﺘﻬﻮﺍﻧﺎ ﺑﺘﻜﺮﻳﺲ‬
‫ﺟﻬﺪﻧﺎ ﻭﻣﺴﲑﺗﻨﺎ ﰲ ﻃﺮﻳﻖ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺴﻬﻞ‪،‬ﻭﺃﻭﳘﻨﺎ ﺃﻧﻨﺎ ﺑﺬﻟﻚ ﻧﺒﲏ ﺍﳊﻀﺎﺭﺓ ﺍﳌﻨﺸﻮﺩﺓ ﺑﻴﻨﻤﺎ ﳓﻦ‬
‫– ﰲ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ – ﻧﺮﺍﻭﺡ ﰲ ﻣﻜﺎﻧﻨﺎ ﻻ ﻧﻌﺪﻭﻩ ﺇﻻ ﺇﱃ ﺃﺳﻮﺃ ﺣﱴ ﺍﺳﺘﻤﺮﺃﻧﺎ ﻭﺃﻟﻔﻨـﺎ ﻫـﺬﺍ‬
‫ﺍﳋﻂ ﰲ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺘﺮﺑﻮﻱ ﻭﻏﲑﻩ ﻭﺃﺻﺒﺢ ﻣﻦ ﺍﻟﺼﻌﺐ ﻋﻠﻴﻨﺎ ﺍﻟﻌﻴﺶ ﰲ ﺍﻟﺪﺍﺋﺮﺓ ﺍﻷﻫﻢ‪،‬ﻭﺭﺿﻴﻨﺎ ﺃﻥ‬
‫ﻧﻜﻮﻥ ﺳﻮﻗﹰﺎ ﺍﺳﺘﻬﻼﻛﻴﺔ ﻹﻧﺘﺎﺟﻪ ‪...‬ﺑﻞ ﻭﻓﻀﻼﺗﻪ ﻭﺭﺿﻴﻨﺎ ﻣﻦ ﺍﻟﻨﺎﻗﺔ ﺑﺎﻟﺬﻧﺐ‪.‬‬
‫ﻭﺣﻴﻨﻤﺎ ﻗﺮﺭ ﺍﻟﻴﻬﻮﺩ ﰲ "ﺑﺮﻭﺗﻮﻛﻮﻻﺕ " ﺣﻜﻤﺎﺀ ﺻـﻬﻴﻮﻥ " ﺇﳍـﺎﺀ ﺍﻟـﺸﻌﻮﺏ ﺑﺎﻟﻠﻌـﺐ‬
‫ﻭﺍﻟﺮﻳﺎﺿﻴﺎﺕ ﻭﺍﻟﻔﻨﻮﻥ‪،‬ﻛﺎﻧﻮﺍ ﻳﺪﺭﻛﻮﻥ ﺧﻄﻮﺭﺓ ﺍﻻﻧﺘﺒﺎﻩ ﳍﺬﻩ ﺍﻟﻘﻀﻴﺔ‪،‬ﻭﺃﻥ ﺇﺷﻐﺎﻝ ﺍﻟﺸﻌﻮﺏ ﰲ‬

‫‪- ٤٨‬ﺃﺻﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ – ﺹ ‪ ٥٠‬ﻓﻤﺎ ﺑﻌﺪﻫﺎ‬

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‫ﺍﻟﺴﻬﻞ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺴﻬﻠﺔ ﻣﺮﻏﻮﺑﺔ ﻻ ﻣﻨﺒﻮﺫﺓ‪،‬ﻭﻟﻜﻦ ﺍﻟﺬﻱ ﻳﺸﻴﻨﻬﺎ ﺃ‪‬ﺎ ﺃﺧﺬﺕ ﻣﻜﺎﻧﹰﺎ ﻟـﻴﺲ‬
‫ﳐﺼﺼﹰﺎ ﳍﺎ ﻭﰲ ﻭﻗﺖ ﻟﻴﺲ ﻭﻗﺘﻬﺎ ﻭﰲ ﺇﻃﺎﺭ ﻣﻬﻠﻬﻞ ﻻ ﻳﺼﻠﺢ ﳍﺎ‪.‬‬
‫ﻭﻻ ﻧﻌﺮﻑ ﰲ ﺃﺭﺽ ﺍﻟﻨﺎﺱ ﺑﺎﻷﻣﺲ ﻭﺍﻟﻴﻮﻡ ﻣﻨﻬﺠﹰﺎ ﻳﻘﺮﺭ ﺍﳌﺒﺪﺃ ‪..‬ﻣﺒﺪﺃ ﺍﻷﻫﻢ ﻗﺒﻞ ﺍﻷﺳﻬﻞ ﻣﺜﻞ‬
‫ﺍﻹﺳﻼﻡ‪،‬ﻟﻘﺪ ﻭﺿﺢ ﻭﻗﺮﺭ ﺍﻟﻨﱯ  ﻫﺬﺍ ﺍﻷﻣﺮ ﻛﺄﻭﺿﺢ ﻣﺎ ﻳﻜـﻮﻥ ﺍﻟﺘﻘﺮﻳﺮ‪،‬ﻭﻃﺒﻘـﻪ ﻋﻤﻠﻴـﹰﺎ‬
‫ﺑﺼﻮﺭﺓ ﱂ ﺗﻌﻬﺪ ﺍﻟﺒﺸﺮﻳﺔ ﳍﺎ ﻧﻈﲑﹰﺍ‪.‬‬
‫ﻟﻘﺪ ﻭﺍﺟﻪ ﺍﻟﻨﱯ  ﺭﻛﺎﻣﹰﺎ ﺟﺎﻫﻠﻴﹰﺎ ﰲ ﻭﺍﻗﻊ ﺍﻟﻨﺎﺱ ﻭﻋﻼﻗﺎ‪‬ﻢ ﻭﻇﻠﻢ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ‪،‬ﻭﺭﻛﺎﻣـﹰﺎ‬
‫ﻓﻜﺮﻳﹰﺎ ﻭﻋﻘﺎﺋﺪﻳﹰﺎ ﻣﺸﻮﺷﹰﺎ ﻣﻨﺤﺮﻓﹰﺎ‪،‬ﺟﺎﺀ ﻟﻴﻮﺍﺟﻪ ﻫﺬﻩ ﺍﻷﺭﺻﺪﺓ ﺍﻟﻀﺨﻤﺔ ﻣﻦ ﺍﻟﻮﻗﺎﺋﻊ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﻭﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﻌﻘﺎﺋﺪﻳﺔ ‪...‬ﺟﺎﺀ ﻟﻴﺠﻤﻊ ﺍﻟﻨﺎﺱ ﺣﻮﻝ ﻣﺒﺪﺃ ﻭﺍﺣﺪ ﻭﻗﻨﺎﻋـﺔ ﻭﺍﺣـﺪﺓ ﰲ ﻋﻘﻴـﺪﺓ‬
‫ﻭﺍﺣﺪﺓ‪،‬ﻛﺎﻧﺖ ﺃﻣﺎﻣﻪ ﺳﺒﻞ ﻛﺜﲑﺓ ﻣﻴﺴﻮﺭ ﺳﻠﻮﻛﻬﺎ ﻟﺘﺠﻤﻴﻊ ﺍﻟﻨﺎﺱ‪،‬ﻭﺃﻣﺎﻣﻪ ﻃﺮﻳﻖ ﻭﺍﺣﺪ ﺻﻌﺐ‬
‫ﺍﳌﺮﺍﻡ ﻭﻟﻜﻨﻪ ﺍﻷﻫﻢ‪،‬ﻓﻜﻴﻒ ‪..‬ﻭﻣﻦ ﺃﻳﻦ ﻳﺒﺪﺃ ؟ ‪...‬‬
‫ﻛﺎﻥ ﺑﺈﻣﻜﺎﻥ ﺍﻟﻨﱯ  ﺃﻥ ﳚﻤﻊ ﺍﻟﻌﺮﺏ ﺣﻮﻝ ﺷﺎﺭﺓ ﺍﻟﻌﺮﻭﺑﺔ ﻭﻳﻌﻠﻨﻬﺎ ﻗﻮﻣﻴﺔ ﻋﺮﺑﻴﺔ ﺃﻣﺎﻡ ﺍﻟﻘﻮﻯ‬
‫ﺍﶈﻴﻄﺔ ﺑﺎﳉﺰﻳﺮﺓ ﻣﻦ ﺍﻷﻋﺎﺟﻢ ﺍﻟﻔﺮﺱ ﻭﺍﻟﺮﻭﻡ‪،‬ﻭﻛﺎﻧﺖ ﻧﻔﺴﻴﺔ ﺍﻟﻌﺮﺏ ﻭﻋﺼﺒﻴﺘﻬﻢ ﻣﻬﻴﺄﺓ ﻟﺬﻟﻚ‪.‬‬
‫ﻛﺎﻥ ﺑﺈﻣﻜﺎﻧﻪ ﺃﻥ ﳚﻤﻊ ﺍﻟﻌﺮﺏ ﲢﺖ ﺷﺎﺭﺓ ﳏﺎﺭﺑﺔ ﺍﻟﻈﻠﻢ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﻄﺒﻘﻲ‪،‬ﻭﺳﻴﺠﺪ ﺍﻟﻌﻮﻥ‬
‫ﻣﻦ ﺳﻮﺍﺩ ﺍ‪‬ﺘﻤﻌﺎﺕ ﻳﺆﻣﺌﺬ ﻭﻳﻌﺰﺯ ﺟﺒﻬﺘﻪ‪،‬ﻛﺎﻥ ﺑﺈﻣﻜﺎﻧﻪ ﺃﻥ ﻳﺘﺨﺬ ﻫﺬﻩ ﺍﻷﺳـﺎﻟﻴﺐ ﻭﻏﲑﻫـﺎ‬
‫ﻟﻴﺠﻤﻊ ﻛﻠﻤﺔ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﺳﻮﺍﺀ ﰲ ﺃﻗﻞ ﻣﺪﺓ ﳑﻜﻨﺔ ﻭﺑﺄﻗﻞ ﺟﻬﺪ ﳑﻜﻦ‪.‬‬
‫ﻟﻜﻦ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻻ ﳜﻔﻰ ﺃﻥ ﻣﻬﻤﺔ ﺍﻟﻨﱯ  ﱂ ﺗﻜﻦ ﺍﻟﺘﺠﻤﻴﻊ ﺑﻞ ﻛﺎﻧـﺖ ﺍﻟﺘﺮﺑﻴـﺔ‬
‫ﻭﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺃﺳﺲ ﺛﺎﺑﺘﺔ‪،‬ﻓﻜﺎﻥ ﻭﺣﻲ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﻮﺟﻬﻪ ﻭﺟﻬﺔ ﺍﻟﺒﺪﺍﻳﺔ ﺍﻟﺼﻌﺒﺔ ﻷ‪‬ﺎ ﺍﻷﻫـﻢ‬
‫‪...‬ﺑﺪﺍﻳﺔ ﺍﺳﺘﻬﻠﻜﺖ ﻣﻦ ﻭﻗﺘﻪ ﺛﻼﺛﺔ ﻋﺸﺮ ﻋﺎﻣﹰﺎ ﻣﺘﻮﺍﺻﻠﺔ ﻣﻦ ﺍﳍﺪﻡ ﻭﺍﻟﻀﻨﻚ ﻭﺍﻟﺘﻌﺐ‪،‬ﺑﺪﺍﻳـﺔ‬
‫ﻛﻠﻔﺘﻪ ﻣﻌﺎﺩﺍﺓ ﺍﻷﻫﻞ ﻭﺍﻟﻘﺒﻴﻠﺔ ﻭﻛﻠﻔﺘﻪ ﳏﺎﺭﺑﺔ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ ﺩﺍﺧﻞ ﺍﳉﺰﻳﺮﺓ ﻭﺧﺎﺭﺟﻬﺎ‪،‬ﻛﻠﻔﺘﻪ‬
‫ﺍﻟﺪﻡ ﻭﺗﺴﺎﻗﻂ ﺍﻟﺸﻬﺪﺍﺀ‪،‬ﻛﺎﻧﺖ ﺑﺪﺍﻳﺔ ﺍﻟﻌﻘﻴﺪﺓ‪...‬ﺇﻗﺮﺍﺭ ﺍﻟﻌﻘﻴﺪﺓ ﰲ ﺍﻟﻨﻔﻮﺱ ‪...‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﱵ ﻫﻲ‬
‫ﺍﻟﻀﺮﻳﺒﺔ ﺍﻟﻀﺨﻤﺔ ﺍﻟﱵ ﻣﻨﻬﺎ ﻭﻋﻠﻴﻬﺎ ﺗﺆﺳﺲ ﲨﻴﻊ ﺍﻟﺮﻭﺍﻓﺪ ﻭﺍﳌﺼﺎﺏ ﺍﻟﺘﺮﺑﻮﻳـﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴـﺔ‬
‫ﻭﺍﻟﺴﻴﺎﺳﻴﺔ‪،‬ﻟﻘﺪ ﻛﺎﻧﺖ ﺑﺪﺍﻳﺔ ﺿﺨﻤﺔ ﺻﻌﺒﺔ ﺍﳌﺮﺍﻡ ﻭﻟﻜﻨﻬﺎ ﺍﻷﻫﻢ ‪..‬ﻓﻜﺎﻧﺖ ﺍﻟﻨﺘﺎﺋﺞ ﺿـﺨﻤﺔ‬
‫ﺃﻳﻀﹰﺎ ﰲ ﻭﺍﻗﻊ ﺍﻟﻨﺎﺱ ﻭﺍ‪‬ﺘﻤﻊ ﺍﻟﺒﺸﺮﻱ ﻛﻠﻪ ﻓﻌﻤﺮﺕ ﺗﻠﻚ ﺍﻟﺜﻼﺛﺔ ﻋﺸﺮ ﻋﺎﻣﹰﺎ ﺛﻼﺛﺔ ﻋﺸﺮ ﻗﺮﻧـﹰﺎ‬
‫ﲢﻘﻖ ﺍﻟﻌﺪﻝ ﻭﺗﻨﺸﺮ ﺍﻟﺴﻜﻴﻨﺔ ﻭﺗﺴﻌﺪ ﺍﻟﺒﺸﺮﻳﺔ ﲝﻀﺎﺭﺓ ﱂ ﻭﻟﻦ ﺗﺴﻌﺪ ﰲ ﻏﲑﻫﺎ‪.‬‬
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‫ﻧﺮﻳﺪ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﻧﻘﺮﺭ ﻗﻀﻴﺔ ﻭﺣﻘﻴﻘﺔ ﺑﺎﻟﻐﺔ ﺍﻷﳘﻴﺔ ‪...‬ﺣﻘﻴﻘﺔ ﻳﻔﻘﺪﻫﺎ ﺃﺳﺎﺱ ﺑﻨﺎﺋﻨﺎ ﺍﻟﺘﺮﺑـﻮﻱ‬
‫‪...‬ﺇﻧﻨﺎ ﻧﺮﻳﺪ ﻣﻦ ﻣﺴﺎﺭﻧﺎ ﺍﻟﺘﺮﺑﻮﻱ ﺃﻥ ﻳﺄﺧﺬ ﺑﺎﻟﻌﺰﳝﺔ ﻭﻳﺒﺪﺃ ﺗﻠﻚ ﺍﻟﺒﺪﺍﻳﺔ ‪...‬ﺑﺪﺍﻳﺔ ﺍﻟﻌﻘﻴﺪﺓ‪،‬ﻋﻨﺪﻫﺎ‬
‫ﻓﻘﻂ ﺳﻨﻜﻮﻥ ﰲ ﺩﺍﺋﺮﺓ ﺍﻟﺴﺒﺎﻕ ﺍﳊﻀﺎﺭﻱ ﺑﻞ ﻋﻠﻰ ﺧﻂ ﺍﻟـﺴﺒﺎﻕ ﺍﻷﻭﻝ‪،‬ﻭﺳـﻨﺤﺮﺯ ﺍﻟﻔـﻮﺯ‬
‫ﺍﳊﻘﻴﻘﻲ ﻻ ﺍﻟﻔﻮﺯ ﺍﳌﻨﻔﻮﺥ ﺍﳋﺎﻭﻱ‪،‬ﻭﻳﻮﻣﻬﺎ ﺳﻨﻜﺮﻩ ﺍﻟﻌﻴﺶ ﻋﻠﻰ ﺍﳍﻮﺍﻣﺶ ﻭﺍﻟﻔﻀﻼﺕ ﻭﺍﻟﺘﺒﻌﻴﺔ‬
‫ﻭﺳﻨﺴﺤﺲ ﺑﻠﺬﺓ ﺍﻟﺼﺪﺍﺭﺓ‪،‬ﻭﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﺛﺮﻧﺎ ﻭﻧﻮﺭ ﻫﺪﺍﻳﺘﻨﺎ ﺳﺎﺋﺮﻭﻥ‪.‬‬
‫ﺍﻟﺴﻤﺔ ﺍﻟﺴﺎﺑﻌﺔ – ﺍﻟﻜﻠﻴﺎﺕ ﻗﺒﻞ ﺍﳉﺰﺋﻴﺎﺕ ﻭﺍﻷﺻﻮﻝ ﻗﺒﻞ ﺍﻟﻔﺮﻭﻉ ‪:‬‬
‫ﳜﻄﺊ ﺍﳌﺮﺑﻮﻥ ﺁﺑﺎﺀ ﻭﺃﻣﻬﺎﺕ ﻭﺃﺳﺎﺗﺬﺓ ﻭﻏﲑﻫﻢ ﻋﻨﺪﻣﺎ ﻳﺴﺮﻓﻮﻥ ﰲ ﺣـﺸﺮ ﺃﺫﻫـﺎﻥ ﺍﻷﺑﻨـﺎﺀ‬
‫ﻭﺍﻟﺘﻼﻣﻴﺬ ﺑﺎﳌﻌﻠﻮﻣﺎﺕ ﺍﳉﺰﺋﻴﺔ ﺍﻟﻨﻈﺮﻳﺔ‪،‬ﻇﺎﻧﲔ ﺃﻥ ﺍﻟﺬﻛﺎﺀ ﻭﺍﻟﻨﻤﺎﺀ ﺍﻟﻔﻜﺮﻱ ﻭﺍﻟﺘﺮﺑﻮﻱ ﻣﺮﻫـﻮﻥ‬
‫ﺑﺎﺳﺘﻴﻌﺎﺏ ﺗﻠﻚ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻋﻠﻰ ﻛﺜﺮ‪‬ﺎ‪،‬ﻭﳜﺮﺝ ﺍﳌﺘﺮﰊ ﺇﱃ ﺣﻴﺰ ﺍﻟﻮﺍﻗﻊ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺑﻌﺪ ﺫﻟـﻚ‬
‫ﻓﻼ ﻳﻜﻮﻥ ﻟﺘﻠﻚ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﺍﻷﻣﺜﻠﺔ ﻭﺍﳊﻜﺎﻳﺎﺕ ﻭﺍﻟﺸﻮﺍﻫﺪ ﺃﺛﺮ ﰲ ﻭﺍﻗﻌﻪ ﻓﺘﺘﻼﺷﻰ ﻛﻞ ﺗﻠﻚ‬
‫ﺍﳉﺰﺋﻴﺎﺕ ﻻﺻﻄﺪﺍﻣﻬﺎ ﺑﻮﺍﻗﻊ ﻣﻐﺎﻳﺮ ﻻﲡﺎﻫﻬﺎ ﻻ ﺗﻘﻮﻯ ﻭﻫﺬﻩ ﺣﺎﳍﺎ ﻋﻠﻰ ﻣﻮﺍﺟﻬﺘﻪ‪.‬‬
‫ﻭﻟﻮ ﺃﻥ ﻣﻨﺎﻫﺠﻨﺎ ﺳﻠﻜﺖ ﻣﺴﻠﻚ ﻏﺮﺱ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﳌﻮﺍﺯﻳﻦ ﺍﻟﻌﺎﻣﺔ‪،‬ﻟﻜﺎﻧﺖ ﺃﻓﻜﺎ ‪‬ﺭ ﻭﺳﻠﻮﻛﻴﺎﺕ‬
‫ﻭﻭﺍﻗﻊ ﺷﺒﺎﺑﻨﺎ ﻭﳎﺘﻤﻌﻪ ﻏﲑ ﻣﺎ ﻫﻲ ﻋﻠﻴﻪ ﺍﻟﻴﻮﻡ‪،‬ﺧﺼﻮﺻﹰﺎ ﺇﺫﺍ ﻋﺎﺷﺖ ﻫﺬﻩ ﺍﳌﺒﺎﺩﺉ ﰲ ﻇﻞ ﻭﺍﻗﻊ‬
‫ﻳﺴﻤﺢ ﳍﺎ ﺑﺎﻟﺘﺤﺮﻙ ﻭﺍﻟﻨﻤﺎﺀ ﻭﺍﻟﻌﻄﺎﺀ‪.‬‬
‫ﻼ‪،‬ﻭﻋﻠﻤﻮﺍ ﺣﺪﻭﺩﻩ ﻭﺻﺎﺣﺐ ﺍﳊﻖ ﻓﻴﻪ ﻭﺗﺴﻠﺴﻠﻪ‬ ‫ﻓﻠﻮ ﺩﺭﺱ ﺍﻷﺑﻨﺎﺀ ﻣﻔﻬﻮﻣﹰﺎ ﻛﻤﻔﻬﻮﻡ ﺍﻟﻄﺎﻋﺔ ﻣﺜ ﹰ‬
‫ﻣﻦ ﺍﷲ ﻭﺭﺳﻮﻟﻪ  ﺇﱃ ﺃﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ﻭﺇﱃ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻷﺳﺎﺗﺬﺓ ﻭﺍﳌﺮﺑﲔ ﻭﺇﱃ ﻛﻞ ﻣﻦ ﻟـﻪ‬
‫ﻣﺴﺆﻭﻟﻴﺔ ﲡﺎﻩ ﻏﲑﻩ ‪..‬ﻭﻟﻮ ﻓﻬﻤﻮﺍ ﻣﺒﺪﺃ ﺍﻟﺘﻀﺤﻴﺔ ﻭﺍﻹﺧﻼﺹ ﻭﺍﻟﻌﺪﻝ ﻭﺍﻟﻌﺰﺓ ﻭﺍﻟﻜﺮﺍﻣﺔ ﻟﻌﻠﻤﻮﺍ‬
‫ﻛﻢ ﺗﺒﲎ ﰲ ﺍﻷﺑﻨﺎﺀ ﻣﻦ ﻣﻌﺎﻥ ﺳﺎﻣﻴﺔ ﺇﺫﺍ ﻭﺍﻛﺒﺘﻬﺎ ﳘﺔ ﺗﺮﺑﻮﻳﺔ ﻋﺎﻟﻴﺔ ﻳﺘﺴﻊ ﺻﺪﺭﻫﺎ ﻟﺒﻨﺎﺀ ﻫـﺬﻩ‬
‫ﺍﳌﻔﺎﻫﻴﻢ ﳎﺮﺩﺓ ﻏﲑ ﻣﺘﺄﺛﺮﺓ ﺑﺎﻟﻮﺍﻗﻊ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﻟﺴﻬﻞ ﺗﺄﺻﻴﻞ ﻫﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺑﻠﻮﺭ‪‬ﺎ‪،‬ﻓﺈﻧﻪ ﻣﻦ ﺍﻟﺼﻌﻮﺑﺔ ﲟﻜﺎﻥ ﺃﻋﻄﺎﺀ ﺍﳌﻔـﺎﻫﻴﻢ‬
‫ﻛﻨﻈﺮﻳﺎﺕ ﻻ ﺻﻠﺔ ﳍﺎ ﺑﻮﺍﻗﻊ ﺍﻟﻨﺎﺱ ﻭﺣﻴﺎ‪‬ﻢ ﺍﻟﻴﻮﻣﻴﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻗﺘﺼﺎﺩﻳﺔ ﻭﺇﺩﺍﺭﻳﺔ ﻭﺳﻴﺎﺳﻴﺔ‪.‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﳌﺒﺎﺩﺉ ﲢﺘﺎﺝ ﺇﱃ ﻣﻨﺎﺥ ﺍﺟﺘﻤﺎﻋﻲ ﻳﺘﻼﺀﻡ ﻭﺃﺑﻌﺎﺩﻫﺎ‪،‬ﻣﻨﺎﺥ ﺗﺰﺍﻭﻝ ﻓﻴﻪ ﺍﻟﻄﺎﻋﺔ‬
‫ﻼ – ﺃﻗﺼﻰ ﻣﺪﺍﻫﺎ ﻭﺣﺪﻭﺩﻫﺎ‪،‬ﻭﻳﺰﺍﻭﻝ ﺍﻹﺧﻼﺹ ﻭﺍﻟﺘﻀﺤﻴﺔ ﻭﺍﻟﻌﺪﻝ ﻭﺍﻟﻌﺰﺓ ﻭﺍﻟﻜﺮﺍﻣـﺔ‬ ‫– ﻣﺜ ﹰ‬
‫ﻭﻏﲑﻫﺎ ﺃﺑﻌﺎﺩﻫﺎ ﻭﺃﻗﺼﻰ ﺁﻣﺎﺩﻫﺎ‪.‬‬
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‫ﻭﻟﻴﺲ ﺷﺮﻃﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻨﺎﺥ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺳﻠﻴﻤﹰﺎ ﻻ ﻋﻮﺝ ﻓﻴﻪ ﺣﱴ ﺗﻌﻴﺶ ﻫـﺬﻩ ﺍﳌﻔـﺎﻫﻴﻢ‬
‫ﻭﺗﻨﻤﻮ‪،‬ﺑﻞ ﺍﳌﻄﻠﻮﺏ ﺃﻥ ﻳﺴﻤﺢ ﳍﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ ﺃﻥ ﺗﻌﻤﻞ ﻋﻤﻠﻬﺎ‪،‬ﻭﻟﻮ ﻛﺎﻥ ﺍ‪‬ﺘﻤـﻊ ﻓﺎﺳـﺪﹰﺍ ﺇﱃ‬
‫ﺃﻗﺼﻰ ﺩﺭﺟﺎﺕ ﺍﻟﻔﺴﺎﺩ‪،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ ﺳﺘﺄﺧﺬ ﻃﺮﻳﻘﻬﺎ ﺿﺪ ﻫﺬﺍ ﺍﻟﺘﻴﺎﺭ ﻭﺳﺘﻠﻮﻱ ﻋﻨﻘﻪ ﻟﻴﹰﺎ‬
‫ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ ﻛﻲ ﻳﺘﻤﺸﻰ ﻭﲰﺖ ﺗﻠـﻚ ﺍﳌﻔﺎﻫﻴﻢ‪،‬ﻷ‪‬ـﺎ ﻣﻔـﺎﻫﻴﻢ ﻭﻣﺒـﺎﺩﺉ ﻏﺎﻟﺒـﺔ ﻻ‬
‫ﻼ ﺍﻹﺧﻼﺹ‪،‬ﻭﺍﻷﻧﺎﻧﻴـﺔ ﻻ ﺗﻘـﺎﻭﻡ‬ ‫ﳏﺎﻟﺔ‪،‬ﻓﺎﻟﻈﻠﻢ ﻻ ﻳﻘﻮﻯ ﻋﻠﻰ ﺍﻟﻌﺪﻝ ‪،‬ﻭﺍﻟﻐﺶ ﻻ ﻳﻘﺎﻭﻡ ﻃﻮﻳ ﹰ‬
‫ﺍﻟﺘﻀﺤﻴﺔ ‪،‬ﻭﺍﻟﺬﻝ ﻻ ﻳﺼﺮﻉ ﺍﻟﻌﺰﺓ ‪...‬‬
‫ﻭﻟﻜﻦ ﺩﺍﻫﻴﺔ ﺍﻷﻣﺮ – ﻓﻴﻤﺎ ﺇﺫﺍ ﺳﻠﻜﻨﺎ ﻣﺴﻠﻚ ﺍﳌﺒﺎﺩﺉ ﻭﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﳌﻮﺍﺯﻳﻦ ﻛﺄﺳﻠﻮﺏ ﻟﻠﻌﻤـﻞ‬
‫ﺍﻟﺘﺮﺑﻮﻱ – ﺃﻥ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﳌﻌﺎﺻﺮﺓ ﺗﺮﻳﺪ ﻣﻦ ﻫﺬﻩ ﺍﳌﺒﺎﺩﺉ ﺃﻥ ﲢﻤﻲ ﺍﻟﻮﺍﻗﻊ ﺍﳋﺎﻃﺊ ﳌـﺴﺎﺭﺍ‪‬ﺎ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻹﺩﺍﺭﻳﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﻏﲑﻫﺎ‪،‬ﻭﺳﻴﻜﻮﻥ ﻟﺘﻠﻚ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﳌﺒـﺎﺩﺉ‪،‬ﰲ‬
‫ﻇﻞ ﻫﺬﻩ ﺍﻟﻨﻈﺮﺓ‪،‬ﻧﻔﺲ ﻗﻮ‪‬ﺎ ﺍﻟﻔﻌﺎﻟﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻭﻟﻜﻨﻬﺎ ﻗﻮﺓ ﰲ ﺟﺎﻧﺐ ﺍﻟـﺴﻠﺐ ﻭﻣـﻊ ﺍﻟﺘﻴـﺎﺭ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﳋﺎﻃﺊ ﻻ ﺿﺪﻩ‪،‬ﻓﺎﻟﻄﺎﻋﺔ ﺣﲔ ﺗﻘﻄﻊ ﻣﻦ ﺃﺻﻠﻬﺎ ﺍﻷﻭﻝ ﺗـﺼﺒﺢ ﻃﺎﻋـﺔ ﻋﻤﻴـﺎﺀ‬
‫ﳏﺪﻭﺩﺓ ﻣﺒﺘﺬﻟﺔ ﺗﻌﲏ ﺍﻟﺘﻤﻠﻖ ﻭﺍﶈﺴﻮﺑﻴﺔ ﻭﺗﻨﻤﻲ ﰲ ﺍﻟﻔﺮﺩ ﺍﻟﺬﻝ ﻭﺍﳋﺬﻻﻥ ﻭﺍﻻﻧﻜﺴﺎﺭ‪،‬ﻭﺗﻘﺘﻞ ﳘﺔ‬
‫ﺍﻟﺘﺮﻗﻲ‪،‬ﻭﺗﺼﺒﺢ ﺍﻟﺘﻀﺤﻴﺔ ﺗﻀﺤﻴﺔ ﻟﺘﻌﻤﻴﻖ ﺍﻟﻮﺍﻗﻊ ﺍﻵﰒ‪،‬ﻭﻛﺬﻟﻚ ﲡﻬﺰ ﺍﻟﻌﺪﺍﻟﺔ ﻋﻠﻰ ﺑﻘﻴﺔ ﺍﻟﻌﺪﺍﻟﺔ‬
‫ﻍ ﻭﻣﺴﺎﺣﻴ ‪‬ﻖ ﺍﻟﻌﺪﺍﻟﺔ ﺍﻟﺰﺍﺋﻔﺔ ﻭﻫﻜﺬﺍ ﺳﺘﺼﺒﺢ ﺍﻟﻌـﺰﺓ ﻧﺬﺍﻟـﺔ‬
‫ﻷ‪‬ﺎ ﺳﺘﻀﻔﻲ ﻋﻠﻰ ﺍﻟﺒﺎﻃﻞ ﺃﺻﺒﺎ ﹶ‬
‫ﻭﺫ ﹰﻻ ﻭﻣﻬﺎﻧﺔ ﻷ‪‬ﺎ ﺳﺘﻜﻮﻥ ﻋﺰﺓ ﲟﻘﺪﺍﺭ ﺍﻟﻘﺮﺏ ﻣﻦ ﺍﻟﻘﺎﺋﻤﲔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﺍﳋﺎﻃﺊ‪.‬‬
‫ﻓﻼ ﺑﺪ ﻟﺘﻌﺪﻳﻞ ﺍﳌﺴﺎﺭ ﺍﻟﺘﺮﺑﻮﻱ ﻣﻦ ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ‪:‬ﺑﻨﺎﺀ ﺍﻟﺸﺒﻴﺒﺔ ﻭﻓﻖ ﺍﳌﺒﺎﺩﺉ ﻭﺍﳌﻮﺍﺯﻳﻦ ﺍﳌﺴﺘﻘﺎﺓ‬
‫ﻣﻦ ﻧﺒﻊ ﻋﻘﻴﺪﺗﻨﺎ‪،‬ﻭﻻ ﺑﺪ ﺛﺎﻧﻴﹰﺎ ﻣﻦ ﺗﺮﻙ ﺗﻠﻚ ﺍﳌﻮﺍﺯﻳﻦ ﻭﺍﳌﺒﺎﺩﺉ ﺗﻌﺎﰿ ﻋﻦ ﻃﺮﻳﻖ ﻫﺬﺍ ﺍﻟـﺸﺒﺎﺏ‬
‫ﺍﻟﻮﺍﻗﻊ ﺍﻻﺟﺘﻤﺎﻋﻲ‪،‬ﻭﺳﻨﺮﻯ ﺑﻌﺪ ﺫﻟﻚ ﻋﺠﺒﹰﺎ‪....‬‬
‫ﺳﻨﺮﻯ ﺫﺍﻙ ﺍﻟﻌﺠﺐ ﺍﻟﺬﻱ ﺣﻘﻘﻪ ﻣﺮﰊ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺭﺳﻮﳍﺎ ﳏﻤﺪ  ﺍﻟﺬﻱ ﺃﺭﺳﻰ ﻫﺬﺍ ﺍﳌﻨـﻬﺞ‬
‫ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺑﻮﺣﻲ ﺍﷲ ﻭﺗﻮﺟﻴﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪،‬ﻓﺴﻠﻚ ﺃﺳﻠﻮﺏ ﺍﻟﺘﺮﺑﻴـﺔ ﰲ ﻏـﺮﺱ ﺍﳌﺒـﺎﺩﺉ‬
‫ﻭﺍﳌﻮﺍﺯﻳﻦ ﻭﺇﻫﺪﺍﺭ ﺍﳉﺰﺋﻴﺎﺕ‪،‬ﰒ ﺗﺮﻙ ﺗﻠﻚ ﺍﻟﺒﻨﺎﺀﺍﺕ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﺗﻌﻤﻞ ﻋﻤﻠﻬﺎ‬
‫ﻭﻓﻖ ﺗﻠﻚ ﺍﳌﺒﺎﺩﺉ ﺿﺪ ﺗﻴﺎﺭ ﺍ‪‬ﺘﻤﻊ ﰲ ﲨﻴﻊ ﺃﻃﺮﻩ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ‪.‬‬
‫ﻭﺍﺳﺘﻄﺎﻉ ﺍﻟﻨﱯ  ‪‬ﺬﺍ ﺍﳌﻨﻬﺞ ﺃﻥ ﻳﺮﰊ – ﻻ ﺃﻃﻔﺎ ﹰﻻ ﻳﺘﻌﻬﺪﻫﻢ ﻣﻦ ﺍﻟـﺼﻐﺮ‪-‬ﺑـﻞ ﺭﺟـﺎ ﹰﻻ‬
‫ﻣﺘﻌﺼﺒﲔ ﺍﺳﺘﻤﺮﺅﻭﺍ ﻭﺍﻋﺘﺎﺩﻭﺍ ﺣﻴﺎﺓ ﺍﳉﺎﻫﻠﻴﺔ ﻭﳕﺖ ﰲ ﻭﺟﺪﺍ‪‬ﻢ ﻭﺳﺮﺕ ﰲ ﺩﻣﺎﺋﻬﻢ‪،‬ﻭﺇﺫﺍ ﻛﺎﻥ‬
‫‪٦٧‬‬
‫ﻣﻦ ﺍﻟﺼﻌﺐ ﺃﻥ ﺗﻐﲑ ﻋﺎﺩﺓ ﻣﺎ ﰲ ﺍ‪‬ﺘﻤﻊ‪،‬ﻓﻤﺎ ﺑﺎﻟﻚ ﺑﺘﻐﻴﲑ ﺣﻴﺎﺓ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺑﻜﺎﻣﻠﻬﺎ!! ﺑﻌﺎﺩﺍ‪‬ـﺎ‬
‫ﻭﺗﻘﺎﻟﻴﺪﻫﺎ ﻭﺃﻭﺿﺎﻋﻬﺎ ﻭﺃﻓﻜﺎﺭﻫﺎ ﻭﺍﻋﺘﻘﺎﺩﺍ‪‬ﺎ‪،‬ﻟﻘﺪ ﺍﺳﺘﻄﺎﻉ ﺍﻟﻨﱯ  ‪‬ﺬﺍ ﺍﳌﻨﻬﺞ ﺃﻥ ﻳﻐﲑ ﺫﻟﻚ‬
‫ﺍﻟﻮﺍﻗﻊ ﻛﻠﻪ ‪..‬ﺑﻞ ﻭﻳﻐﲑ ﻭﺟﺪﺍ‪‬ﻢ ﻭﳚﺪﺩ ﺩﻣﺎﺀﻫﻢ ﻭﻳﺼﻨﻊ ﻣﻨﻬﻢ ﺃﻣﺔ ﺗﺬﻛﺮ ﻋﻠﻰ ﻣﺮ ﺍﻟﺘـﺎﺭﻳﺦ‬
‫ﺻﻨﻌﻬﺎ ﰲ ﻓﺘﺮﺓ ﺯﻣﻨﻴﺔ ﺧﻴﺎﻟﻴﺔ ‪....‬ﻭﺑﻐﲑ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﲢﺘﺎﺝ ﺍﻷﻣﻢ ﺇﱃ ﻗﺮﻭﻥ ﻛﻲ ﻳﻜﺘﻤﻞ ﳍﺎ‬
‫ﺍﻟﺒﻨﺎﺀ ﻭﻟﻦ ﻳﻜﺘﻤﻞ‪.‬‬
‫ﻓﻼ ﺑﺪ ﻣﻦ ﻭﻗﻔﺔ ﺗﺮﺑﻮﻳﺔ ﻟﻮﺍﻗﻊ ﻣﻨﺎﻫﺠﻨﺎ ﻭﺃﺳﺎﻟﻴﺒﻬﺎ‪،‬ﻛﻲ ﺗﻌﺪﻝ ﻭﻓﻖ ﻏﺮﺱ ﺍﳌﺒﺎﺩﺉ ﻭﺍﳌـﻮﺍﺯﻳﻦ‬
‫ﺃﻭ ﹰﻻ – ﻭﺗﺄﺧﲑ ﺍﳉﺰﺋﻴﺎﺕ‪.٤٩‬‬
‫ﺍﻟﺴﻤﺔ ﺍﻟﺜﺎﻣﻨﺔ –ﺍﻟﻮﺍﻗﻌﻴﺔ ‪:‬‬
‫ﻭﺍﻗﻌﻴﺔ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ ﻭﺍﺿﺤﺔ ﻇﺎﻫﺮﺓ ﻟﻠﻌﻴﺎﻥ ﻣﻦ ﺧﻼﻝ ﺍﳊﻘﺎﺋﻖ ﺍﳌﻮﺿﻮﻋﻴﺔ ﺍﳌﺘﻮﺍﻓﻘﺔ ﻣـﻊ‬
‫ﺍﻟﻔﻄﺮﺓ ﺍﻟﺒﺸﺮﻳﺔ‪،‬ﻭﻣﻊ ﺍﻟﻘﺪﺭﺍﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ‪،‬ﻻ ﻣﻊ ﺗﺼﻮﺭﺍﺕ ﻋﻘﻠﻴﺔ ﳎﺮﺩﺓ‪،‬ﻭﻻ ﻣﻊ ﻣﺜﺎﻟﻴـﺎﺕ ﻻ‬
‫ﻣﻜﺎﻥ ﳍﺎ ﰲ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ‪.‬‬
‫ﻼ ﲡﺪ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﳛﺐ ﻣـﻦ ﻳﺘـﺼﻒ ﺑﺎﳌﻮﺍﺻـﻔﺎﺕ ﺍﻷﺧﻼﻗﻴـﺔ‬ ‫ﻓﻔﻲ ﺩﺍﺋﺮﺓ ﺍﻷﺧﻼﻕ ﻣﺜ ﹰ‬
‫ﺍﻟﻔﺎﺿﻠﺔ‪،‬ﻓﺘﺮﺍﻩ ﳛﺐ ﺍﻷﻣﲔ ﺍﻟﺼﺎﺩﻕ ﺍﻟﻌﻔﻴﻒ ﺍﻟـﻮﺭﻉ ﺍﳋﻠﻮﻕ‪،‬ﻭﻳﻨﺒـﺬ ﺍﻹﻧـﺴﺎﻥ ﺍﻟﺒـﺬﻱﺀ‬
‫ﺍﳌﻨﺎﻓﻖ‪،‬ﺍﻟﻨﻤﺎﻡ‪،‬ﻭﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ ﰲ ﻫﺬﻩ ﺍﻟﺪﺍﺋﺮﺓ ﺍﳋﻠﹸﻘﻴﺔ‪،‬ﻭﰲ ﲨﻴﻊ ﺷـﻌﺐ ﺍﳊﻴﺎﺓ‪،‬ﻳﻮﺟـﻪ‬
‫ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻟﺴﻤﻮ ﺍﻷﺧﻼﻗﻲ ﺍﻟﻮﺍﻗﻌﻲ ﺍﻟﺬﻱ ﻳﻄﻤﺢ ﺇﻟﻴﻪ ﻭﻳﺮﻏﺒﻪ ﺍﻹﻧﺴﺎﻥ ﺑﻔﻄﺮﺗﻪ ﺍﻟﺴﻠﻴﻤﺔ ‪.‬‬
‫ﻓﺎﻹﻧﺴﺎﻥ ﰲ ﻭﺍﻗﻌﻪ ﳛﺐ ﺍﻟﻌﺪﻝ ﻭﺍﻷﻣﺎﻧﺔ ﻭﺍﻹﺳﻼﻡ ﻳﺄﻣﺮ ﺑﺬﻟﻚ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ِ}:‬ﺇ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻳ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ﹸﻛ ‪‬ﻢ‬
‫ﺤ ﹸﻜﻤ‪‬ﻮﹾﺍ ﺑِﺎﹾﻟ ‪‬ﻌ ‪‬ﺪ ِﻝ ِﺇ ﱠﻥ ﺍﻟﻠﹼـ ‪‬ﻪ ِﻧ ِﻌﻤ‪‬ـﺎ‬
‫ﺱ ﺃﹶﻥ ‪‬ﺗ ‪‬‬
‫ﺕ ِﺇﻟﹶﻰ ﹶﺃ ‪‬ﻫِﻠﻬ‪‬ﺎ ‪‬ﻭِﺇﺫﹶﺍ ‪‬ﺣ ﹶﻜ ‪‬ﻤﺘ‪‬ﻢ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺃﹶﻥ ﺗ‪‬ﺆﺩ‪‬ﻭﹾﺍ ﺍ َﻷﻣ‪‬ﺎﻧ‪‬ﺎ ِ‬
‫ﺼﲑ‪‬ﺍ{ )‪ (٥٨‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪.‬‬ ‫‪‬ﻳ ِﻌ ﹸﻈﻜﹸﻢ ِﺑ ِﻪ ِﺇ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ‪‬ﺳﻤِﻴﻌ‪‬ﺎ ‪‬ﺑ ِ‬
‫ﺴ‪‬ﻨ ‪‬ﻮﹾﺍ ِﺇ ﱠﻥ‬
‫ﻭﺍﻹﻧﺴﺎﻥ ﰲ ﻭﺍﻗﻌﻪ ﳛﺐ ﻣﻦ ﳛﺴﻦ ﺇﻟﻴﻪ‪،‬ﻭﺍﻹﺳﻼﻡ ﻳﺄﻣﺮ ﺑﺬﻟﻚ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ ...}:‬ﻭﹶﺃ ‪‬ﺣ ِ‬
‫ﲔ{ )‪ (١٩٥‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.‬‬
‫ﺴِﻨ ‪‬‬
‫ﺤِ‬‫ﺐ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺤ ‪‬‬
‫ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻳ ِ‬

‫‪ - ٤٩‬ﺍﻧﻈﺮ ﲰﺎﺕ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻃﺮﻗﻬﺎ ‪-‬ﺃ‪.‬ﺩ‪ .‬ﻋﺠﻴﻞ ﺟﺎﺳﻢ ﺍﻟﻨﺸﻤﻲ‬

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‫ﺼ ‪‬ﻌ ‪‬ﺮ ‪‬ﺧ ‪‬ﺪ ‪‬ﻙ‬
‫ﻭﺍﻹﻧﺴﺎﻥ ﰲ ﻭﺍﻗﻌﻪ ﻻ ﳛﺐ ﺍﻟﻜﱪﻳﺎﺀ‪،‬ﻭﺍﻹﺳﻼﻡ ﻳﺄﻣﺮ ﺑﺎﻟﺘﻮﺍﺿﻊ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ }:‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬‬
‫ﺨﺘ‪‬ـﺎ ٍﻝ ﹶﻓﺨ‪‬ـﻮ ٍﺭ{ )‪ (١٨‬ﺳـﻮﺭﺓ‬ ‫ﺐ ﹸﻛ ﱠﻞ ‪‬ﻣ ‪‬‬
‫ﺤ ‪‬‬
‫ﺽ ‪‬ﻣ ‪‬ﺮﺣ‪‬ﺎ ِﺇ ﱠﻥ ﺍﻟﱠﻠﻪ‪ ‬ﻟﹶﺎ ‪‬ﻳ ِ‬
‫ﺶ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺱ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬ﻤ ِ‬
‫ﻟِﻠﻨ‪‬ﺎ ِ‬
‫ﻟﻘﻤﺎﻥ‪.‬‬
‫ﻭﺍﻹﻧﺴﺎﻥ ﰲ ﻭﺍﻗﻌﻪ ﻳﻜﺮﻩ ﺃﻥ ﻳﻐﺘﺎﺑﻪ ﺃﺣﺪ‪،‬ﻭﺍﻹﺳﻼﻡ ﺣﺮﻡ ﺫﻟﻚ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ـﺎ ﺍﻟﱠـﺬِﻳ ‪‬ﻦ‬
‫ﻀﻜﹸﻢ ‪‬ﺑﻌ‪‬ـﻀ‪‬ﺎ‬ ‫ﺴﺴ‪‬ﻮﺍ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬ﻐﺘ‪‬ﺐ ‪‬ﺑﻌ‪‬ـ ‪‬‬ ‫ﺠ‪‬‬ ‫ﺾ ﺍﻟ ﱠﻈ ‪‬ﻦ ِﺇﹾﺛ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬‬ ‫ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﺍ ‪‬ﺟ‪‬ﺘِﻨﺒ‪‬ﻮﺍ ﹶﻛِﺜﲑ‪‬ﺍ ‪‬ﻣﻦ‪ ‬ﺍﻟ ﱠﻈ ‪‬ﻦ ِﺇ ﱠﻥ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺏ ‪‬ﺭﺣِﻴ ‪‬ﻢ{ )‪(١٢‬‬ ‫ﺤ ‪‬ﻢ ﹶﺃﺧِﻴ ِﻪ ‪‬ﻣ‪‬ﻴﺘ‪‬ﺎ ﹶﻓ ﹶﻜ ِﺮ ‪‬ﻫ‪‬ﺘﻤ‪‬ﻮ ‪‬ﻩ ﻭ‪‬ﺍ‪‬ﺗﻘﹸﻮﺍ ﺍﻟﱠﻠ ‪‬ﻪ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻮ‪‬ﺍ ‪‬‬
‫ﺐ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ﺃﹶﻥ ‪‬ﻳ ﹾﺄ ﹸﻛ ﹶﻞ ﹶﻟ ‪‬‬
‫ﺤ ‪‬‬
‫ﹶﺃ‪‬ﻳ ِ‬
‫ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ‪.‬‬
‫ﻭﺍﻹﻧﺴﺎﻥ ﻳﻜﺮﻩ ﺃﻥ ﻳﺴﺨﺮ ﻣﻨﻪ ﺃﺣﺪ‪،‬ﻭﺍﻹﺳﻼﻡ ﻳﻨﻬﻰ ﻋﻦ ﺫﻟﻚ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪}:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﱠـﺬِﻳ ‪‬ﻦ‬
‫ﺨ ‪‬ﺮ ﻗﹶﻮ ‪‬ﻡ ﻣ‪‬ﻦ ﹶﻗ ‪‬ﻮ ٍﻡ ‪‬ﻋﺴ‪‬ﻰ ﺃﹶﻥ ‪‬ﻳﻜﹸﻮﻧ‪‬ﻮﺍ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ ‪‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ِﻧﺴ‪‬ﺎﺀ ﻣ‪‬ﻦ ‪‬ﻧﺴ‪‬ﺎﺀ ‪‬ﻋﺴ‪‬ﻰ ﺃﹶﻥ ‪‬ﻳ ﹸﻜ ‪‬ﻦ‬ ‫ﺴ‪‬‬ ‫ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﻕ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟِﺈﳝ‪‬ﺎ ِﻥ ‪‬ﻭﻣ‪‬ـﻦ‬
‫ﺲ ﺍ ِﻻ ‪‬ﺳ ‪‬ﻢ ﺍﹾﻟ ﹸﻔﺴ‪‬ﻮ ‪‬‬
‫ﺏ ِﺑﹾﺌ ‪‬‬
‫ﺴ ﹸﻜ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ‪‬ﺗﻨ‪‬ﺎ‪‬ﺑﺰ‪‬ﻭﺍ ﺑِﺎﹾﻟﹶﺄﹾﻟﻘﹶﺎ ِ‬
‫‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ ‪‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻦ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ﹾﻠ ِﻤﺰ‪‬ﻭﺍ ﺃﹶﻧ ﹸﻔ ‪‬‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﻟﻈﱠﺎِﻟﻤ‪‬ﻮ ﹶﻥ{ )‪ (١١‬ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ‪.‬‬ ‫ﺐ ﹶﻓﹸﺄ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫ﱠﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﻓﺎﻹﺳﻼﻡ ﻭﺍﻗﻌﻲ ﰲ ﺗﻮﺟﻴﻬﻪ ﻟﻠﺴﻠﻮﻙ ﺍﻷﺧﻼﻗﻲ؛ﻷﻧﻪ ﻧـﺰﻝ ﻣـﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪،‬ﺍﻟﻌـﺎﱂ ﲟـﺎ‬
‫ﻒ ﺍﹾﻟﺨ‪‬ـِﺒ ‪‬ﲑ{ )‪ (١٤‬ﺳـﻮﺭﺓ‬
‫ﺧﻠﻖ‪،‬ﺍﻟﻠﻄﻴﻒ ﺍﳋﺒﲑ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪}:‬ﹶﺃﻟﹶﺎ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧﹶﻠ ‪‬ﻖ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﻟﱠﻠﻄِﻴ ‪‬‬
‫ﺍﳌﻠﻚ‪.‬‬
‫ﻭﻋﻨﺪﻣﺎ ﻳﺴﺘﺴﻠﻢ ﺍﻹﻧﺴﺎﻥ ﷲ ﺗﻌﺎﱃ ﳚﺪ ﺃﻧﻪ ﰲ ﺇﻃﺎﺭ ﻭﺍﻗﻌﻲ ﺻﺤﻴﺢ‪،‬ﻭﺃﻥ ﺍﻹﺳﻼﻡ ﳛﻘـﻖ ﻟـﻪ‬
‫ﺍﳊﻴﺎﺓ ﺍﻟﻮﺍﻗﻌﻴﺔ‪،‬ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻟﺼﺎﳊﺔ‪،‬ﺍﻟﱵ ﺗﻌﺎﰿ ﻗﻀﺎﻳﺎﻩ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺑﻮﺍﻗﻌﻴﺔ‪،‬ﻓﺎﻟﺸﺎﺏ ﺍﻟـﺬﻱ‬
‫ﺟﺎﺀ ﺇﱃ ﺍﻟﻨﱯ  ﻳﺴﺘﺄﺫﻧﻪ ﰲ ﺍﻟﺰﻧﺎ‪،‬ﻭﺟﻬﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﲟﺎ ﳛﺎﻛﻲ ﻭﺍﻗﻌـﻪ ﻭﻓﻄﺮﺗـﻪ‬
‫ﺍﻟﺴﻠﻴﻤﺔ‪،‬ﻓﺎﻗﺘﻨﻊ ﻭﺃﻗﻠﻊ ﻋﻦ ﻣﺮﺍﺩﻩ ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ﹸﺃﻣ‪‬ﺎ ‪‬ﻣ ﹶﺔ ﻗﹶﺎ ﹶﻝ‪ِ:‬ﺇ ﱠﻥ ﹶﻓﺘ‪‬ﻰ ﺷ‪‬ﺎﺑ‪‬ﺎ ﹶﺃﺗ‪‬ﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ـﺎ‬
‫ﷲ‪،‬ﺍﹾﺋ ﹶﺬ ﹾﻥ ﻟِﻲ ﺑِﺎﻟ ‪‬ﺰﻧ‪‬ﺎ‪،‬ﹶﻓﹶﺄ ﹾﻗ‪‬ﺒ ﹶﻞ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﻓ ‪‬ﺰ ‪‬ﺟﺮ‪‬ﻭ ‪‬ﻩ ‪‬ﻭﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻣ ‪‬ﻪ ‪ .‬ﻣ ‪‬ﻪ ‪.‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺍ ‪‬ﺩ‪‬ﻧ ‪‬ﻪ‪،‬ﻓﹶـ ‪‬ﺪﻧ‪‬ﺎ ِﻣﻨ‪‬ـ ‪‬ﻪ‬‫‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﺱ‬‫ﻚ ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻻ‪،‬ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ‪‬ﺟ ‪‬ﻌﹶﻠﻨِﻲ ﺍﻟﱠﻠ ‪‬ﻪ ِﻓﺪ‪‬ﺍ َﺀ ‪‬ﻙ ‪.‬ﻗﹶـﺎ ﹶﻝ‪ :‬ﻭ ﹶﻻ ﺍﻟﻨ‪‬ـﺎ ‪‬‬ ‫ﺤ‪‬ﺒ ‪‬ﻪ ُﻷ ‪‬ﻣ ‪‬‬ ‫ﺲ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ‪‬ﺗ ِ‬‫ﺠﹶﻠ ‪‬‬ ‫ﹶﻗﺮِﻳﺒ‪‬ﺎ ‪.‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ ‪‬‬
‫ﷲ ‪‬ﺟ ‪‬ﻌﹶﻠﻨِﻲ ﺍﻟﻠﱠـ ‪‬ﻪ ﻓِـﺪ‪‬ﺍ َﺀ ‪‬ﻙ‬ ‫ﻚ ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻻ‪،‬ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ﺤ‪‬ﺒ ‪‬ﻪ ِﻻ‪‬ﺑ‪‬ﻨِﺘ ‪‬‬ ‫ﺤﺒ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ُﻷ ‪‬ﻣﻬ‪‬ﺎِﺗ ِﻬ ‪‬ﻢ ‪.‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﹶﻓ‪‬ﺘ ِ‬
‫‪‬ﻳ ِ‬
‫ﻚ ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻻ‪،‬ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ‪‬ﺟ ‪‬ﻌﹶﻠﻨِﻲ ﺍﻟﻠﱠـ ‪‬ﻪ ﻓِـﺪ‪‬ﺍ َﺀ ‪‬ﻙ‬ ‫ﺤ‪‬ﺒ ‪‬ﻪ ُﻷ ‪‬ﺧِﺘ ‪‬‬ ‫ﺤﺒ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ِﻟ‪‬ﺒﻨ‪‬ﺎِﺗ ِﻬ ‪‬ﻢ ‪.‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﹶﻓ‪‬ﺘ ِ‬ ‫ﺱ ‪‬ﻳ ِ‬‫ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ ﹶﻻ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻚ ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻻ‪،‬ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ‪‬ﺟ ‪‬ﻌﹶﻠﻨِﻲ ﺍﻟﱠﻠ ‪‬ﻪ ﻓِـﺪ‪‬ﺍ َﺀ ‪‬ﻙ‬‫ﺤ‪‬ﺒ ‪‬ﻪ ِﻟ ‪‬ﻌ ‪‬ﻤِﺘ ‪‬‬
‫ﺤﺒ‪‬ﻮ‪‬ﻧ ‪‬ﻪ َﻷ ‪‬ﺧﻮ‪‬ﺍِﺗ ِﻬ ‪‬ﻢ ‪.‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﹶﻓ‪‬ﺘ ِ‬‫ﺱ ‪‬ﻳ ِ‬
‫‪.‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ ﹶﻻ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻚ ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻻ‪،‬ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ‪‬ﺟ ‪‬ﻌﹶﻠﻨِﻲ ﺍﻟﱠﻠ ‪‬ﻪ ﻓِـﺪ‪‬ﺍ َﺀ ‪‬ﻙ‬
‫ﺤ‪‬ﺒ ‪‬ﻪ ِﻟﺨ‪‬ﺎﹶﻟِﺘ ‪‬‬ ‫ﺤﺒ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ِﻟ ‪‬ﻌﻤ‪‬ﺎِﺗ ِﻬ ‪‬ﻢ ‪.‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﹶﻓ‪‬ﺘ ِ‬
‫ﺱ ‪‬ﻳ ِ‬
‫‪.‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ ﹶﻻ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫‪٦٩‬‬
‫ﺿ ‪‬ﻊ ‪‬ﻳ ‪‬ﺪ ‪‬ﻩ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭﻗﹶﺎ ﹶﻝ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺍ ﹾﻏﻔِـ ‪‬ﺮ ﹶﺫ‪‬ﻧﺒ‪‬ـ ‪‬ﻪ ‪‬ﻭ ﹶﻃﻬ‪‬ـ ‪‬ﺮ‬
‫ﺤﺒ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ِﻟﺨ‪‬ﺎ ﹶﻻِﺗ ِﻬ ‪‬ﻢ ‪.‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓ ‪‬ﻮ ‪‬‬
‫ﺱ ‪‬ﻳ ِ‬
‫‪.‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ ﹶﻻ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫‪٥٠‬‬
‫ﺖ ِﺇﻟﹶﻰ ‪‬ﺷ ‪‬ﻲ ٍﺀ‪.‬‬
‫ﻚ ﺍﹾﻟ ﹶﻔﺘ‪‬ﻰ ‪‬ﻳ ﹾﻠ‪‬ﺘ ِﻔ ‪‬‬
‫ﺼ ‪‬ﻦ ﹶﻓ ‪‬ﺮ ‪‬ﺟ ‪‬ﻪ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹶﺫِﻟ ‪‬‬
‫ﹶﻗ ﹾﻠ‪‬ﺒ ‪‬ﻪ‪ ،‬ﻭ ‪‬ﺣ ‪‬‬
‫ﻓﻔﻲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺩﻻﻟﺔ ﻭﺍﺿﺤﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﻼﺝ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺘﺮﺑﻮﻱ ﻛﺎﻥ ﻭﺍﻗﻌﻴـﺎ ﻳﻐـﺮﺱ ﰲ‬
‫ﺍﻹﻧﺴﺎﻥ ﺣﺐ ﺍﻟﻔﻀﻴﻠﺔ ﻭﺍﻟﻌﻤﻞ ‪‬ﺎ‪،‬ﻭﻛﺮﻩ ﺍﻟﺮﺫﻳﻠﺔ ﻭﺍﺟﺘﻨﺎ‪‬ﺎ‪،‬ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﻻ ﻳﺴﺘﻐﺮﺏ‪،‬ﻓﺎﻟﺘﺸﺮﻳﻊ‬
‫ﺍﻹﺳﻼﻣﻲ ﻻ ﻳﺄﻣﺮ ﺑﻔﻀﻴﻠﺔ ﺇﻻ ﻭﻭﺍﻗﻊ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺴﻠﻴﻤﺔ ﻳﺮﺿﺎﻫﺎ ﻭﳛﺒﻬﺎ‪،‬ﻭﳛﺐ ﻣـﻦ ﻳﺘـﺼﻒ‬
‫‪‬ﺎ‪،‬ﻭﻻ ﻳﻨﻬﻰ ﻋﻦ ﺭﺫﻳﻠﺔ ﺇﻻ ﻭﻭﺍﻗﻊ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺴﻠﻴﻤﺔ ﻳﺒﻐﻀﻬﺎ ﻭﻳﻜﺮﻫﻬﺎ‪،‬ﻭﻳﺄﻧﻒ ﺍﳌﺮﺀ ﺃﻥ ﻳﺘﺼﻒ‬
‫ﺱ‬
‫ﻚ ﻟِﻠﺪ‪‬ﻳ ِﻦ ‪‬ﺣﻨِﻴﻔﹰﺎ ِﻓ ﹾﻄ ‪‬ﺮ ﹶﺓ ﺍﻟﱠﻠ ِﻪ ﺍﱠﻟﺘِﻲ ﹶﻓ ﹶﻄ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫‪‬ﺎ‪،‬ﻓﻬﻮ ﻫﻮ ﺍﻟﺪﻳﻦ ﺍﻟﻘﻴﻢ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ }:‬ﹶﻓﹶﺄِﻗ ‪‬ﻢ ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬‬
‫ﺱ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ـﻮ ﹶﻥ{ )‪ (٣٠‬ﺳـﻮﺭﺓ‬ ‫ﻚ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ‪‬ﻴ ‪‬ﻢ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﺍﻟ‪‬ﻨﺎ ِ‬
‫ﺨ ﹾﻠ ِﻖ ﺍﻟﱠﻠ ِﻪ ﹶﺫِﻟ ‪‬‬
‫‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﻟﹶﺎ ‪‬ﺗ‪‬ﺒﺪِﻳ ﹶﻞ ِﻟ ‪‬‬
‫‪٥١‬‬
‫ﺍﻟﺮﻭﻡ‪.‬‬

‫‬

‫‪ - ٥٠‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -٢٢٥٦٤ (٢٢٢١١)(٤٠٧ / ٧) -‬ﺻﺤﻴﺢ‬

‫‪ - ٥١‬ﺃﺻﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﺎﺯﻣﻲ ﺹ ‪ ٥٢‬ﻓﻤﺎ ﺑﻌﺪ‬
‫‪٧٠‬‬
 ‫‪@ @@ïãbrÛa@lbjÛa‬‬
‫‪@ @@òîßý⁄a@òîiÛa@Þì•c‬‬
‫@@ @‬
‫‪@ @Þëþa@szj½a‬‬
‫‪@ @ð†öbÔÈÛa@õbäjÛa‬‬

‫ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺘﺮﺑﻴﺔ ﺍﻹﳝﺎﻧﻴﺔ ﺭﺑﻂ ﺍﻟﻮﻟﺪ ﻣﻨﺬ ﺗﻌﻘﻠﻪ ﺑﺄﺻﻮﻝ ﺍﻹﳝﺎﻥ‪،‬ﻭﺗﻌﻮﻳﺪﻩ ﻣﻨﺬ ﺗﻔﻬﻤﻪ ﺃﺭﻛـﺎﻥ‬
‫ﺍﻹﺳﻼﻡ‪،‬ﻭﺗﻌﻠﻴﻤﻪ ﻣﻦ ﺣﲔ ﲤﻴﻴﺰﻩ ﻣﺒﺎﺩﺉ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻐﺮﺍﺀ‪...‬‬
‫ﻭﻧﻌﲏ ﺑﺄﺻﻮﻝ ﺍﻹﳝﺎﻥ‪:‬‬
‫ﻛﻞ ﻣﺎ ﺛﺒﺖ ﻋﻦ ﻃﺮﻳﻖ ﺍﳋﱪ ﺍﻟﺼﺎﺩﻕ ﻣﻦ ﺍﳊﻘﺎﺋﻖ ﺍﻹﳝﺎﻧﻴﺔ‪،‬ﻭﺍﻷﻣﻮﺭ ﺍﻟﻐﻴﺒﻴﺔ‪:‬ﻛﺎﻹﳝـﺎﻥ ﺑـﺎﷲ‬
‫ﺳﺒﺤﺎﻧﻪ‪،‬ﻭﺍﻹﳝﺎﻥ ﺑﺎﳌﻼﺋﻜﺔ‪،‬ﻭﺍﻹﳝﺎﻥ ﺑﺎﻟﻜﺘﺐ ﺍﻟـﺴﻤﺎﻭﻳﺔ‪،‬ﻭﺍﻹﳝﺎﻥ ﺑﺎﻟﺮﺳـﻞ ﲨﻴﻌﹰﺎ‪،‬ﻭﺍﻹﳝـﺎﻥ‬
‫ﺑﺴﺆﺍﻝ ﻣﻠﻜﲔ‪،‬ﻭﻋﺬﺍﺏ ﺍﻟﻘﱪ‪،‬ﻭﺍﻟﺒﻌﺚ‪،‬ﻭﺍﳊﺴﺎﺏ‪،‬ﻭﺍﳉﻨﺔ‪،‬ﻭﺍﻟﻨﺎﺭ‪...‬ﻭﺳﺎﺋﺮ ﺍﳌﻐﻴﺒﺎﺕ‪.‬‬
‫ﻭﻧﻌﲏ ﺑﺄﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ‪:‬‬
‫ﻛﻞ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﺒﺪﻧﻴﺔ ﻭﺍﳌﺎﻟﻴﺔ‪،‬ﻭﻫﻲ‪:‬ﺍﻟﺼﻼﺓ‪،‬ﻭﺍﻟﺼﻮﻡ‪،‬ﻭﺍﻟﺰﻛﺎﺓ‪،‬ﻭﺍﳊﺞ ﻣﻦ ﺍﺳﺘﻄﺎﻉ ﺇﻟﻴﻪ ﺳﺒﻴﻼ‪.‬‬
‫ﻭﻧﻌﲏ ﲟﺒﺎﺩﺉ ﺍﻟﺸﺮﻳﻌﺔ‪:‬‬
‫ﻛـــﻞ ﻣـــﺎ ﻳﺘـــﺼﻞ ﺑﺎﳌﻨـــﻬﺞ ﺍﻟﺮﺑﺎﱐ‪،‬ﻭﺗﻌـــﺎﻟﻴﻢ ﺍﻹﺳـــﻼﻡ ﻣـــﻦ‬
‫ﻋﻘﻴﺪﺓ‪،‬ﻭﻋﺒﺎﺩﺓ‪،‬ﻭﺃﺧﻼﻕ‪،‬ﻭﺗﺸﺮﻳﻊ‪،‬ﻭﺃﻧﻈﻤﺔ‪،‬ﻭﺃﺣﻜﺎﻡ‪..‬‬
‫ﻓﻌﻠﻰ ﺍﳌﺮﰊ ﺃﻥ ﻳﻨﺸ‪‬ﺊ ﺍﻟﻮﻟﺪ ﻣﻨﺬ ﻧﺸﺄﺗﻪ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ ﻣﻦ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﳝﺎﻧﻴـﺔ‪،‬ﻭﻋﻠﻰ ﻫـﺬﻩ‬
‫ﺍﻷﺳﺲ ﻣﻦ ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ‪..‬ﺣﱴ ﻳﺮﺗﺒﻂ ﺑﺎﻹﺳﻼﻡ ﻋﻘﻴﺪﺓ ﻭﻋﺒﺎﺩﺓ‪،‬ﻭﻳﺘﺼﻞ ﺑـﻪ ﻣﻨـﻬﺎﺟﹰﺎ‬
‫ﻭﻧﻈﺎﻣﹰﺎ‪.‬ﻓﻼ ﻳﻌﺮﻑ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻟﺘﺮﺑﻴـﺔ ﺳـﻮﻯ ﺍﻹﺳـﻼﻡ ﺩﻳﻨﹰﺎ‪،‬ﻭﺳـﻮﻯ ﺍﻟﻘـﺮﺁﻥ‬
‫ﺇﻣﺎﻣﹰﺎ‪،‬ﻭﺳﻮﻯ ﺍﻟﺮﺳﻮﻝ  ﻗﺎﺋﺪﹰﺍ ﻭﻗﺪﻭﺓ‪...‬‬

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‫ﻭﻫﺬﺍ ﺍﻟﺸﻤﻮﻝ ﳌﻔﺎﻫﻴﻢ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﳝﺎﻧﻴﺔ ﻣﻦ ﻭﺻﺎﻳﺎ ﺍﻟﺮﺳﻮﻝ
ﻭﺇﺭﺷﺎﺩﺍﺗﻪ ﰲ ﺗﻠﻘـﲔ ﺍﻟﻮﻟـﺪ‬
‫‪٥٢‬‬
‫ﺃﺻﻮﻝ ﺍﻹﳝﺎﻥ‪،‬ﻭﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ‪،‬ﻭﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ‪...‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪:‬ﺃﳘﻴﺔ ﻣﺮﺣﻠﺔ ﺍﻟﻄﻔﻮﻟﺔ ﰲ ﻏﺮﺱ ﺍﻟﻌﻘﻴﺪﺓ ‪:‬‬
‫ﺇﻥ ﺗﺄﺳﻴﺲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻴﻤﺔ ﻣﻨﺬ ﺍﻟﺼﻐﺮ ﺃﻣﺮ ﺑﺎﻟﻎ ﻷﳘﻴﺔ ﰲ ﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪،‬ﻭﺃﻣﺮ ﺑﺎﻟﻎ‬
‫ﺍﻟﺴﻬﻮﻟﺔ ﻛﺬﻟﻚ ﺇﺫﺍ ﻣﺎ ﻭﻋﻰ ﺍﻟﻮﺍﻟﺪﺍﻥ ﻭﺍﺟﺒﺎ‪‬ﻤﺎ ﰲ ﺃﺩﺍﺀ ﻫﺬﻩ ﺍﳌﻬﻤﺔ ﺍﻟﱵ ﺃﻭﻛﻠـﻬﺎ ﺍﷲ ﻋـﺰ‬
‫ﻭﺟﻞ ﳍﻤﺎ‪. ٥٣‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ‪ ":‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻄﺮﻳﻖ ﰲ ﺭﻳﺎﺿﺔ ﺍﻟﺼﺒﻴﺎﻥ ﻣﻦ ﺃﻫﻢ ﺍﻷﻣﻮﺭ ﻭﺃﻭﻛـﺪﻫﺎ‬
‫ﻭﺍﻟﺼﱯ ﺃﻣﺎﻧﺔ ﻋﻨﺪ ﻭﺍﻟﺪﻳﻪ‪،‬ﻭﻗﻠﺒﻪ ﺍﻟﻄﺎﻫﺮ ﺟﻮﻫﺮﺓ ﻧﻔﻴﺴﺔ ﺳﺎﺫﺟﺔ ﺧﺎﻟﻴﻪ ﻋﻦ ﻛﻞ ﻧﻘﺶ ﻭﺻﻮﺭﻩ‬
‫‪.‬ﻭﻫﻮ ﻗﺎﺑﻞ ﻟﻜﻞ ﻣﺎ ﻧﻘﺶ‪،‬ﻭﻣﺎﺋﻞ ﺇﱃ ﻛﻞ ﻣﺎ ﳝﺎﻝ ﺑﻪ ﺇﻟﻴﻪ‪،‬ﻓﺈﻥ ﻋﻮ‪‬ﺩ ﺍﳋﲑ ﻭﻋﻠﱢﻤﻪ ﻧـﺸﺄ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻌﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﺷﺎﺭﻛﻪ ﰲ ﺛﻮﺍﺑﻪ ﺃﺑﻮﺍﻩ ﻭﻛ ﱡﻞ ﻣﻌﻠﱢﻢ ﻟﻪ ﻭﻣﺆﺩﺏ‪،‬ﻭﺇﻥ ﻋ‪‬ـﻮ‪‬ﺩ ﺍﻟـﺸﺮ‬
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‫ﻭﺃﳘﻞ ﺇﳘﺎﻝ ﺍﻟﺒﻬﺎﺋﻢ ﺷﻘﻲ ﻭﻫﻠﻚ ﻭﻛﺎﻥ ﺍﻟﻮﺯﺭ ﰲ ﺭﻗﺒﺔ ﺍﻟﻘﻴﻢ ﻋﻠﻴﻪ ﻭﺍﻟﻮﺍﱄ ﻟﻪ ‪.‬‬
‫ﺤﺠ‪‬ﺎ ‪‬ﺭ ﹸﺓ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ـﺎ‬
‫ﺱ ﻭ‪‬ﺍﹾﻟ ِ‬
‫ﺴ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻫﻠِﻴ ﹸﻜ ‪‬ﻢ ﻧ‪‬ﺎﺭ‪‬ﺍ ‪‬ﻭﻗﹸﻮ ‪‬ﺩﻫ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﻗﹸﻮﺍ ﺃﹶﻧ ﹸﻔ ‪‬‬
‫ﻅ ِﺷﺪ‪‬ﺍ ‪‬ﺩ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌﺼ‪‬ﻮ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ﹾﻔ ‪‬ﻌﻠﹸﻮ ﹶﻥ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﺆ ‪‬ﻣﺮ‪‬ﻭ ﹶﻥ{ )‪ (٦‬ﺳﻮﺭﺓ ﺍﻟﺘﺤﺮﱘ‬ ‫‪‬ﻣﻠﹶﺎِﺋ ﹶﻜ ﹲﺔ ِﻏﻠﹶﺎ ﹲ‬
‫ﷲ ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ‪،‬ﻭ‪‬ﺍ‪‬ﺗﻘﹸﻮﺍ‬ ‫ﻼِﺋ ﹶﻜﺘِـ ِﻪ ‪‬ﻭ ﹸﻛ‪‬ﺘﺒِـ ِﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ـِﻠ ِﻪ‪،‬ﺍ ‪‬ﻋ ‪‬ﻤﻠﹸﻮﺍ ِﺑﻄﹶﺎﻋ‪‬ـ ِﺔ ﺍ ِ‬ ‫ﷲ ‪‬ﻭ ‪‬ﻣ ﹶ‬ ‫ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﺑِﺎ ِ‬
‫ﷲ ‪‬ﻋﻠﹶﻴ ِﻬ ‪‬ﻢ‪ ،‬ﻭﻣ‪‬ـﺎ ‪‬ﻧﻬ‪‬ـﺎ ‪‬ﻫ ‪‬ﻢ‬
‫ﺽﺍُ‬ ‫ﺼ‪‬ﻴ‪‬ﺘ ‪‬ﻪ‪،‬ﻭ‪‬ﺃ ‪‬ﻣﺮ‪‬ﻭﺍ ﹶﺃ ‪‬ﻫﹶﻠ ﹸﻜ ‪‬ﻢ ﺑِﺎﻟ ﹼﺬ ﹾﻛ ِﺮ ﻭﺍﻟ‪‬ﺘ ﹾﻘﻮ‪‬ﻯ‪ ،‬ﻭ ‪‬ﻋﱢﻠﻤ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ﻣ‪‬ـﺎ ﻓﹶـ ‪‬ﺮ ‪‬‬ ‫‪‬ﻣ ‪‬ﻌ ‪‬‬
‫ﺱ ﻣِـ ‪‬ﻦ‬ ‫ﺴ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ﻧ‪‬ﺎ ِﺭ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ‪،‬ﺍﻟﺘِﻲ ‪‬ﻳﻜﹸﻮ ﹸﻥ ‪‬ﻭﻗﹸﻮ ‪‬ﺩﻫ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﷲ ِﻟﺘ‪‬ﻨ ِﻘﺬﹸﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭﹶﺃ‪‬ﻧ ﹸﻔ ‪‬‬
‫‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪،‬ﻭ‪‬ﺃ ‪‬ﻣﺮ‪‬ﻭ ‪‬ﻫﻢ‪ِ ‬ﺑﻄﹶﺎ ‪‬ﻋ ِﺔ ﺍ ِ‬
‫ﻅ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﻟﻨ‪‬ﺎ ِﺭ‪،‬ﹶﺃ ِﺷﺪ‪‬ﺍ ُﺀ َ ‪‬ﻋﻠﹶـﻴ ِﻬ ‪‬ﻢ‪ ،‬ﹶﻻ ‪‬ﻳﺨ‪‬ـﺎِﻟﻔﹸﻮ ﹶﻥ‬ ‫ﻼﹲ‬ ‫ﻼِﺋ ﹶﻜ ﹲﺔ ِﻏ ﹶ‬ ‫ﳊﺠ‪‬ﺎ ‪‬ﺭ ﹸﺓ‪ ،‬ﻭ‪‬ﺗﻘﹸﻮ ‪‬ﻡ ‪‬ﻋﻠﹶﻴﻬ‪‬ﺎ ‪‬ﻣ ﹶ‬ ‫ﺍﻟ ﹶﻜ ﹶﻔ ‪‬ﺮ ِﺓ‪،‬ﻭ‪‬ﺍ ِ‬
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‫‪‬ﺭ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ﹶﺃ ‪‬ﻣ ٍﺮ ِﺑ ِﻪ‪ ،‬ﻭ‪‬ﻳﺒ‪‬ﺎ ِﺩﺭ‪‬ﻭ ﹶﻥ ِﺇﻟﹶﻰ ِﻓ ‪‬ﻌ ِﻞ ﻣ‪‬ﺎ ‪‬ﻳ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ِﺑ ِﻪ ‪.‬‬

‫‪- ٥٢‬ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﰲ ﺍﻹﺳﻼﻡ ﻟﻌﻠﻮﺍﻥ ‪(١١٥ / ١) -‬‬

‫‪- ٥٣‬ﳏﻤﺪ ﺧﲑ‪،‬ﻓﺎﻃﻤﺔ‪،‬ﻣﻨﻬﺞ ﺍﻹﺳﻼﻡ ﰲ ﺗﺮﺑﻴﺔ ﻋﻘﻴﺪﺓ ﺍﻟﻨﺎﺷﺊ‪،‬ﺹ‪٢٠٠‬‬
‫‪ - ٥٤‬ﺍﻟﻐﺰﺍﱄ‪،‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪،‬ﺟـ ‪٩٩/٣‬‬
‫‪ - ٥٥‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٥١١٣ / ١) -‬‬
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‫" ﻭﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻫﻲ ﺃﻫﻢ ﻣﺮﺣﻠﺔ ﺑﻞ ﺃﺧﻄﺮﻫﺎ ﰲ ﳎﺎﻝ ﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ‪،‬ﻓﻬﻲ ﻣﺮﺣﻠـﺔ ﺗﺄﺳـﻴﺲ‬
‫ﺍﻟﻌﺎﺩﺍﺕ ﺍﳊﺴﻨﺔ ﻭﺗﻜﻮﻳﻨﻬﺎ ﻭﺗﺮﺳﻴﺦ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻴﻤﺔ ﰲ ﺃﻋﻤﺎﻕ ﺍﻟﻔﻜـﺮ ﻭﺍﻟﻘﻠﺐ‪،‬ﻭﺗﺜﺒﻴﺘـﻬﺎ‬
‫‪٥٦‬‬
‫ﻭﺍﻟﺘﻮﺟﻴﻪ ﺍﱃ ﺍﻷﺧﻼﻕ ﺍﻟﻔﺎﺿﻠﺔ ﻭﺗﺜﺒﻴﺘﻬﺎ ﰲ ﲨﻴﻊ ﺗﺼﺮﻓﺎ‪‬ﻢ "‬
‫ﻭﻫﻲ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:٥٧‬‬
‫ﻭﻳﻨﺸﺄ ﻧﺎﺷﺊ ﺍﻟﻔﺘﻴﺎﻥ ﻣﻨﺎ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻋ ‪‬ﻮﺩﻩ ﺃﺑﻮﻩ‬
‫ﻭﻣﺎ ﺩﺍﻥ ﺍﻟﻔﱴ ﲝﺠ ‪‬ﻰ ﻭﻟﻜﻦ ﻳﻌﱢﻠﻤﻪ ﺍﻟﺘﺪﻳﻦ ﺃﻗﺮﺑﻮﻩ‬
‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪:٥٨‬‬
‫ﺐ‬
‫ﺸ ‪‬‬
‫ﺨ‪‬‬‫ﲔ ﺇﺫﹶﺍ ﹶﻗ ‪‬ﻮ ‪‬ﻣ‪‬ﺘ ‪‬ﻪ ﺍﹾﻟ ‪‬‬
‫ﺖ ‪‬ﻭﻟﹶﺎ ‪‬ﻳِﻠ ‪‬‬
‫ﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻐﺼ‪‬ﻮ ﹶﻥ ﺇﺫﹶﺍ ﹶﻗ ‪‬ﻮ ‪‬ﻣ‪‬ﺘﻬ‪‬ﺎ ﺍ ‪‬ﻋ‪‬ﺘ ‪‬ﺪﹶﻟ ‪‬‬
‫ﺏ‬
‫ﺸ‪‬ﻴ‪‬ﺒ ِﺔ ﺍﹾﻟﹶﺄ ‪‬ﺩ ‪‬‬
‫ﺲ ‪‬ﻳ‪‬ﻨ ﹶﻔ ‪‬ﻊ ِﻋ ‪‬ﻨ ‪‬ﺪ ﺍﻟ ‪‬‬
‫ﺻ ‪‬ﻐ ٍﺮ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬‬
‫ﺙ ﻓِﻲ ِ‬
‫ﺏ ﺍﹾﻟﹶﺄ ‪‬ﺣﺪ‪‬ﺍ ﹶ‬
‫ﹶﻗ ‪‬ﺪ ‪‬ﻳ‪‬ﻨ ﹶﻔ ‪‬ﻊ ﺍﹾﻟﹶﺄ ‪‬ﺩ ‪‬‬
‫] ﻭﺑﺎﻟﺘﺎﱄ [ " ﻓﺈﻥ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻫﻲ ﺃﻫﻢ ﻣﺮﺣﻠﺔ ﻭﺃﺧﻄﺮﻫﺎ ‪،‬ﻭﺃ‪‬ـﺎ ﺍﳌﺮﺣﻠـﺔ ﺍﻷﺳﺎﺳـﻴﺔ ﰲ‬
‫ﺍﻟﺘﻠﻘﲔ ﻭﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻟﺘﺄﺳﻴﺲ ﳍﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻠﻴﻤﺔ‪،‬ﺍﻟﱵ ﳚﺐ ﺃﻥ ﻳﻘﻮﻡ ‪‬ﺎ ﺍﻟﻮﺍﻟـﺪﺍﻥ ﺑـﺸﻜﻞ‬
‫ﺃﺳﺎﺳﻲ‪،‬ﺑﺎﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﳌﺮﺑﲔ ﺇﻥ ﺃﻣﻜﻦ ﺫﻟﻚ‪،‬ﻭﺿﻤﻦ ﺍﳌﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺼﺤﻴﺢ ﺍﻟﻨـﺎﺑﻊ ﻣـﻦ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ‪،‬ﻣﻊ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺗﺮﺑﻴﺔ ﺍﻟﺴﻠﻒ ﻭﺣـﺴﻦ ﺗﻄﺒـﻴﻘﻬﻢ ﳍـﺬﺍ‬
‫‪٥٩‬‬
‫ﺍﳌﻨﻬﺞ"‬
‫ﻭﻣﺮﺣﻠ ﹸﺔ ﺍﻟﻄﻔﻮﻟﺔ ﻣﻬﻤﺔ ﻷ ﱠﻥ‪:‬‬
‫ﺃﻭﻻ‪":‬ﻣﺮﺣﻠ ﹸﺔ ﺍﻟﻄﻔﻮﻟﺔ ﻣﺮﺣﻠﺔ ﺻﻔﺎﺀ ﻭﺧﻠﻮ ﻓﻜﺮ‪،‬ﻓﺘﻮﺟﻴﻪ ﺍﻟﻄﻔﻞ ﻟﻠﻨﺎﺣﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ ﳚﺪ ﻓﺮﺍﻏـﹰﺎ ﰲ‬
‫ﻗﻠﺒﻪ‪،‬ﻭﻣﻜﺎﻧﺎ ﰲ ﻓﻜﺮﻩ‪،‬ﻭﻗﺒﻮﻻ ﻣﻦ ﻋﻘﻠﻪ ‪.‬‬

‫‪ - ٥٦‬ﳏﻤﺪ ﺧﲑ‪،‬ﻓﺎﻃﻤﻪ‪،‬ﻣﻨﻬﺞ ﺍﻹﺳﻼﻡ ﰲ ﺗﺮﺑﻴﺔ ﻋﻘﻴﺪﺓ ﺍﻟﻨﺎﺷﺊ‪،‬ﺹ‪٢٠١‬‬

‫‪ - ٥٧‬ﺍﳌﻌﺮﻱ‪ ،‬ﺃﰊ ﺍﻟﻌﻼﺀ‪ ،‬ﺩﻳﻮﺍﻥ ﻟﺰﻭﻡ ﻣﺎ ﻻ ﻳﻠﺰﻡ‪ ،‬ﺣﺮﺭﻩ ﻭﺷﺮﺡ ﺗﻌﺎﺑﲑﻩ ﻭﺃﻏﺮﺍﺿﻪ‪ ،‬ﻛﻤﺎﻝ ﺍﻷﺯﺟﻲ‪ ،‬ﺍ‪‬ﻠﺪ ﺍﻟﺜـﺎﱐ‪،٤٩٦/‬‬
‫ﺑﲑﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﳉﻴﻞ‪ ،‬ﻁ‪١٤١٢ ،١‬ﻫـ ‪ ١٩٩٢ -‬ﻡ ‪.‬‬
‫‪ - ٥٨‬ﺍﳌﺎﻭﺭﺩﻱ‪ ،‬ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺣﺒﻴﺐ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﺃﺩﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ‪ ،‬ﲢﻘﻴﻖ ﻃﻪ ﻋﺒﺪ ﺍﻟﺮﺅﻭﻑ ﺳﻌﺪ‪ ،‬ﺹ‪ ) ،٢٣٩‬ﺃﺩﺏ‬
‫ﺍﻟﻨﻔﺲ (‪،‬ﺍﳌﻨﺼﻮﺭﺓ‪،‬ﻣﻜﺘﺒﺔ ﺍﻹﳝﺎﻥ‪.‬‬
‫‪ - ٥٩‬ﳏﻤﺪ ﺧﲑ‪،‬ﻓﺎﻃﻤﻪ‪،‬ﻣﻨﻬﺞ ﺍﻹﺳﻼﻡ ﰲ ﺗﺮﺑﻴﺔ ﻋﻘﻴﺪﺓ ﺍﻟﻨﺎﺷﺊ‪،‬ﺹ ‪٢٠١-٢٠١‬‬
‫‪٧٣‬‬
‫ﺛﺎﻧﻴﺎ‪:‬ﻣﺮﺣﻠﺔ ﺍﻟﻄﻔﻮﻟﺔ ﻣﺮﺣﻠﺔ ﺗﺘﻮﻗﺪ ﻓﻴﻬﺎ ﻣﻠﻜﺎﺕ ﺍﳊﻔﻆ ﻭﺍﻟﺬﻛﺎﺀ‪،‬ﻭﻟﻌﻞ ﺫﻟﻚ ﺑـﺴﺒﺐ ﻗﻠـﺔ‬
‫ﺍﳍﻤﻮﻡ‪،‬ﻭﺍﻷﺷﻐﺎﻝ ﺍﻟﱵ ﺗﺸﻐﻞ ﺍﻟﻘﻠﺐ ﰲ ﺍﳌﺮﺍﺣﻞ ﺍﻷﺧﺮﻯ‪،‬ﻓﻮﺟﺐ ﺍﺳﺘﻐﻼﻝ ﻫـﺬﻩ ﺍﳌﻠﻜـﺎﺕ‬
‫ﻭﺗﻮﺟﻴﻬﻬﺎ ﺍﻟﻮﺟﻬﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪:‬ﻣﺮﺣﻠﺔ ﺍﻟﻄﻔﻮﻟﺔ ﻣﺮﺣﻠ ﹸﺔ ﻃﻬﺮ ﻭﺑﺮﺍﺀﺓ‪،‬ﱂ ﻳﺘﻠﺒﺲ ﺍﻟﻄﻔﻞ ﻓﻴﻬﺎ ﺑﺄﻓﻜﺎﺭ ﻫﺪﺍﻣـﺔ‪،‬ﻭﱂ ﺗﻠـﻮﺙ‬
‫ﻋﻘﻠﹶﻪ ﺍﳌﻴﻮ ﹸﻝ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﻔﺎﺳﺪﺓ‪،‬ﺍﻟﱵ ﺗﺼﺪﻩ ﻋﻦ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻨﺎﺣﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ‪،‬ﲞﻼﻑ ﻟﻮ ﺑﺪﺃ ﺍﻟﺘﻮﺟﻴﻪ‬
‫ﰲ ﻣﺮﺍﺣﻞ ﻣﺘﺄﺧﺮﺓ ﻗﻠﻴﻼ‪،‬ﺗﻜﻮﻥ ﻗﺪ ﺗﺸﻜﻠﺖ ﻟﺪﻳﻪ ﺃﻓﻜﺎﺭ ﲢﻮﻝ ﺩﻭﻥ ﺗﻘﺒﻠﻪ ﳌﺎ ﲤﻠﻴـﻪ ﺍﻟﺜﻘﺎﻓـﺔ‬
‫ﺍﻟﺪﻳﻨﻴﺔ‪.‬‬
‫ﺭﺍﺑﻌﺎ‪:‬ﺃﺻﺒﺢ ﺍﻟﻌﺎﻟﹶﻢ ﰲ ﻇﻞ ﺍﻟﻌﻮﳌﺔ ﺍﳊﺪﻳﺜﺔ‪،‬ﻛﺎﻟﻘﺮﻳﺔ ﺍﻟﺼﻐﲑﺓ‪،‬ﻭﺍﻟﻔﺮ ‪‬ﺩ ﺍﳌﺴﻠﻢ ﺗﺘﻨﺎﻭﺷﻪ ﺍﻷﻓﻜـﺎﺭ‬
‫ﺍﳌﺘﻀﺎﺩﺓ ﻭﺍﳌﺨﺘﻠﻔﺔ ﻣﻦ ﻛﻞ ﻧﺎﺣﻴﺔ‪،‬ﻭﺍﻟﱵ ﻗﺪ ﺗﺼﺪﻩ ﻋﻦ ﺩﻳﻨﻴﺔ‪،‬ﺃﻭ ﺗﺸﻮﺵ ﻋﻠﻴﻪ ﻋﻘﻴﺪﺗﻪ‪،‬ﻓﻮﺟﺐ‬
‫ﺗﺴﻠﻴﺢ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﺜﻘﺎﻓﺔ ﺍﻟﺪﻳﻨﻴﺔ‪،‬ﻟﻴﻜﻮﻧﻮﺍ ﻋﻠـﻰ ﺑـﺼﲑﺓ ﻣـﻦ ﺃﻣﺮﻫﻢ‪،‬ﻭﻳﻮﺍﺟﻬـﻮﺍ ﻫـﺬﻩ‬
‫ﺍﻷﻓﻜﺎﺭ‪،‬ﺑﻌﻘﻮﻝ ﻭﺍﻋﻴﺔ ‪.‬‬
‫ﺧﺎﻣﺴﺎ‪:‬ﻏﺮﺱ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺪﻳﻨﻴﺔ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻳﺆﺛﺮ ﺗﺄﺛﲑﺍ ﺑﺎﻟﻐﺎ ﰲ ﺗﻘـﻮﱘ ﺳـﻠﻮﻛﻪ ﻭﺣـﺴﻦ‬
‫ﺍﺳﺘﻘﺎﻣﺘﻪ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪،‬ﻓﻴﻨﺸﺄ ﻧﺸﺄﺓ ﺳﻠﻴﻤﺔ‪،‬ﺑﺎﺭﹰﺍ ﺑﻮﺍﻟﺪﻳﻪ‪،‬ﻭﻋﻀﻮﹰﺍ ﻓﻌﺎﻻ ﰲ ﺍ‪‬ﺘﻤﻊ ‪.‬‬
‫ﺳﺎﺩﺳﺎ‪:‬ﺍﻷﺑﻨﺎﺀ ﺭﻋﻴـﺔ ﺍﺳـﺘﺮﻋﺎﻫﻢ ﺍﷲ ﺁﺑـﺎﺀَﻫﻢ‪،‬ﻭﻣﺮﺑﻴﻴﻬﻢ ﻭﺃﺳـﺮﻫﻢ‪،‬ﻭﳎﺘﻤﻌﻬﻢ‪،‬ﻭﻫﺆﻻﺀ‬
‫ﲨﻴﻌﺎ‪،‬ﻣﺴﺌﻮﻟﻮﻥ ﻋﻦ ﻫﺬﻩ ﺍﻟﺮﻋﻴﺔ‪،‬ﻭﳏﺎﺳ‪‬ﺒﻮﻥ ﻋﻠﻰ ﺍﻟﺘﻔﺮﻳﻂ ﻓﻴﻬﺎ‪،‬ﻛﻤﺎ ﺃ‪‬ﻢ ﻣﺄﺟﻮﺭﻭﻥ ﺇﻥ ﻫـﻢ‬
‫‪٦٠‬‬
‫ﺃﺣﺴﻨﻮﺍ ﻭﺃﺗﻘﻨﻮﺍ‪".‬‬
‫ﺇﻥ ﻏﺮﺱ ﺍﻟﻌﻘﻴﺪﺓ ﰲ ﺍﻟﻨﻔﻮﺱ ﻫﻲ ﺃﻣﺜﻞ ﺍﻟﻄﺮﻕ ﻟﻴﺠﺎﺩ ﺃﻓﺮﺍﺩ ﺻﺎﳊﲔ ﻳـﺴﺘﻄﻴﻌﻮﺍ ﺃﻥ ﻳﻘﻮﻣـﻮﺍ‬
‫ﻼ ﰲ ﺍﳊﻴﺎﺓ‪.‬‬‫ﺑﺪﻭﺭﻫﻢ ﻛﺎﻣ ﹰ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪:‬ﺃﺳﺲ ﻏﺮﺱ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﰲ ﺍﻷﻃﻔﺎﻝ ‪:‬‬
‫ﻣﻦ ﺧﻼﻝ ﺳﲑﺓ ﺍﻟﻨﱯ –
– ﻭﻣﻨﻬﺠﻪ ﺍﻟﺘﺮﺑﻮﻱ ﰲ ﺗﻌﻠﻴﻢ ﺃﻃﻔﺎﻟﻪ ﻭﺃﻃﻔﺎﻝ ﺍﻟﺼﺤﺎﺑﺔ ﺃﹸﺳـﺲ‬
‫ﺩﻳﻨﻬﻢ ﻳﺘﻀﺢ ﻟﻨﺎ ﻛﻴﻔﻴﺔ ﻏﺮﺱ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﰲ ﺍﻷﻃﻔﺎﻝ ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺃﺳﺲ ﻭﻫﻲ ﻣـﺎ‬
‫ﻳﻠﻲ ‪:‬‬

‫‪.htm٦http://saaid.net/tarbiah/ - ٦٠‬‬
‫‪٧٤‬‬
‫ﺍﻷﺳﺎﺱ ﺍﻷﻭﻝ‪:‬ﺇﺣﻴﺎﺀ ﺑﺬﺭﺓ ﺍﻟﻔﻄﺮﺓ ﰲ ﻧﻔﺲ ﺍﻟﻄﻔﻞ ﻭﺍﻟﱵ ﺗﺘﻤﺜﻞ ﺑﺘﻠﻘﲔ ﺍﻟﻄﻔـﻞ ﻛﻠﻤـﺔ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﺑﺎﻵﺫﺍﻥ ﰲ ﺃﺫﻧﻪ ﺍﻟﻴﻤﲎ ﻭﺍﻹﻗﺎﻣﺔ ﰲ ﺃﺫﻧﻪ ﺍﻟﻴﺴﺮﻯ‪.‬‬
‫ﺴ ِﻦ ‪‬ﺑ ِﻦ ‪‬ﻋِﻠ ‪‬ﻲ ﻳ‪‬ـ ‪‬ﻮ ‪‬ﻡ ‪‬ﻭﻟِـ ‪‬ﺪ‪،‬ﹶﻓﹶﺄ ﱠﺫ ﹶﻥ ﻓِـﻲ ﹸﺃ ﹸﺫﻧِـ ِﻪ‬
‫ﺤ‪‬‬‫ﺱ‪،‬ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪ ":‬ﹶﺃ ﱠﺫ ﹶﻥ ﻓِﻲ ﹸﺃ ﹸﺫ ِﻥ ﺍﹾﻟ ‪‬‬
‫‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫‪٦١‬‬
‫ﺴﺮ‪‬ﻯ "‬‫ﺍﹾﻟ‪‬ﻴ ‪‬ﻤﻨ‪‬ﻰ‪ ،‬ﻭﹶﺃﻗﹶﺎ ‪‬ﻡ ﻓِﻲ ﹸﺃ ﹸﺫِﻧ ِﻪ ﺍﹾﻟ‪‬ﻴ ‪‬‬
‫ﺍﻟﻔﻄﺮﺓ ﻫﻲ‪ ":‬ﺍﳋﻠﻘﺔ ﺍﻟﺜﺎﺑﺘﺔ ﺍﳌﺴﺘﻘﻴﻤﺔ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﷲ –ﻋـﺰ ﻭﺟـﻞ‪ -‬ﰲ ﺍﻹﻧـﺴﺎﻥ ﻣﻨـﺬ‬
‫ﻭﻻﺩﺗﻪ‪،‬ﺗﺘﻤﻴﺰ ﲜﺬﻭﺭﻫﺎ ﺍﻟﻐﺮﻳﺰﻳﺔ ﺍﻟﺒﺎﻃﻨﻴﺔ ﻭﺍﻟﱵ ﻻ ﺗﺘﺤﻘﻖ ﺑﺪﻭﻥ ﺗﻌﻠﻴﻢ ﻭﻻ ﺗﺘـﺄﺛﺮ ﺑﺎﻟﻌﻮﺍﻣـﻞ‬
‫‪٦٢‬‬
‫ﺍﳋﺎﺭﺟﻴﺔ‪،‬ﻛﺎﻟﻌﻮﺍﻣﻞ ﺍﳉﻐﺮﺍﻓﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ"‬
‫" ﻭﻟﻜﻲ ﳓﻤﻲ ﺑﺬﻭﺭ ﺍﻟﻔﻄﺮﺓ ﰲ ﻧﻔﻮﺱ ﺍﻷﻃﻔﺎﻝ ﻋﻠﻴﻨﺎ ﻣﻨﺬ ﺍﻷﻳﺎﻡ ﺍﻷﻭﱃ ﻟﻮﻻﺩﺗﻪ ﺑﺎﻟﺘـﺄﺫﻳﻦ ﰲ‬
‫ﺃﺫﻧﻪ ﺍﻟﻴﻤﲎ ﻭﺍﻹﻗﺎﻣﺔ ﰲ ﺃﺫﻧﻪ ﺍﻟﻴﺴﺮﻯ‪".‬‬
‫" ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﹸﺴﻠﻢ ‪‬ﺎ ﻟﺪﻯ ﻋﻠﻤﺎﺀ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻷﺧﻼﻕ ﺃﻥ ﺍﻟﻄﻔﻞ ﺣﲔ ﻳﻮﻟﺪ‪،‬ﻳﻮﻟﺪ ﻋﻠﻰ ﻓﻄﺮﺓ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﻭﻋﻘﻴﺪﺓ ﺍﻹﳝﺎﻥ ﺑﺎﷲ‪،‬ﻭﻋﻠﻰ ﺃﺻﺎﻟﺔ ﺍﻟﻄﻬﺮ ﻭﺍﻟﱪﺍﺀ‪،‬ﻓﺈﺫﺍ ‪‬ﻴﺄﺕ ﻟـﻪ ﺍﻟﺘﺮﺑﻴـﺔ ﺍﳌﱰﻟﻴـﺔ‬
‫ﺍﻟﻮﺍﻋﻴﺔ‪،‬ﻭﺍﳋﻠﻄﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﺼﺎﳊﺔ‪،‬ﻭﺍﻟﺒﻴﺌﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﳌﺆﻣﻨﺔ‪،‬ﻧﺸﺄ ﺍﻟﻮﻟﺪ – ﺇﻥ ﺷـﺎﺀ ﺍﷲ ‪-‬‬
‫ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺍﻟﺮﺍﺳﺦ ﻭﺍﻷﺧﻼﻕ ﺍﻟﻔﺎﺿﻠﺔ ﻭﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺼﺎﳊﺔ‪،‬ﻭﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻣﻦ ﺍﻟﻔﻄﺮﺓ ﺍﻹﳝﺎﻧﻴـﺔ‬
‫‪٦٣‬‬
‫ﻗﺪ ﻗﺪﺭﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺃﻛﺪﻫﺎ ﺍﻟﺮﺳﻮﻝ –
‪"-‬‬
‫ﺨ ﹾﻠ ِﻖ ﺍﻟﱠﻠ ِﻪ‬
‫ﺱ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﻟﹶﺎ ‪‬ﺗ‪‬ﺒﺪِﻳ ﹶﻞ ِﻟ ‪‬‬
‫ﻚ ﻟِﻠﺪ‪‬ﻳﻦِ ‪‬ﺣﻨِﻴﻔﹰﺎ ِﻓ ﹾﻄ ‪‬ﺮ ﹶﺓ ﺍﻟﱠﻠ ِﻪ ﺍﱠﻟﺘِﻲ ﹶﻓ ﹶﻄ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﹶﻓﹶﺄِﻗ ‪‬ﻢ ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬‬
‫ﺱ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ{ )‪ (٣٠‬ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ‬ ‫ﻚ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ‪‬ﻴ ‪‬ﻢ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﹶﺫِﻟ ‪‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻬﻴﺪ ﺳﻴﺪ ﻗﻄﺐ ﺭﲪﻪ ﺍﷲ‪":‬ﻭ‪‬ﺬﺍ ﻳﺮﺑﻂ ﺑﲔ ﻓﻄﺮﺓ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻭﻃﺒﻴﻌﺔ ﻫﺬﺍ ﺍﻟﺪﻳﻦ‬
‫ﻭﻛﻼﳘﺎ ﻣﻦ ﺻﻨﻊ ﺍﻟﻠﹼﻪ ﻭﻛﻼﳘﺎ ﻣﻮﺍﻓﻖ ﻟﻨﺎﻣﻮﺱ ﺍﻟﻮﺟﻮﺩ ﻭﻛﻼﳘﺎ ﻣﺘﻨﺎﺳﻖ ﻣـﻊ ﺍﻵﺧـﺮ ﰲ‬
‫ﻃﺒﻴﻌﺘﻪ ﻭﺍﲡﺎﻫﻪ‪.‬ﻭﺍﻟﻠﹼﻪ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﻘﻠﺐ ﺍﻟﺒﺸﺮﻱ ﻫﻮ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﺇﻟﻴﻪ ﻫﺬﺍ ﺍﻟـﺪﻳﻦ ﻟﻴﺤﻜﻤـﻪ‬
‫ﻭﻳﺼﺮﻓﻪ ﻭﻳﻄﺐ ﻟﻪ ﻣﻦ ﺍﳌﺮﺽ ﻭﻳﻘﻮﻣﻪ ﻣﻦ ﺍﻻﳓﺮﺍﻑ‪.‬ﻭﻫﻮ ﺃﻋﻠﻢ ﲟﻦ ﺧﻠﻖ ﻭﻫـﻮ ﺍﻟﻠﻄﻴـﻒ‬

‫‪ - ٦١‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ ( ٨٢٥٥ ) (١٠٧ / ١١) -‬ﺣﺴﻦ ﻟﻐﲑﻩ‬

‫‪ - ٦٢‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪١٨٦‬‬
‫‪ - ٦٣‬ﺍﳋﺪﺍﺵ‪،‬ﺟﺎﺩ ﺍﷲ ﺑﻦ ﺣﺴﻦ‪ ،‬ﺍﳌﻬﺬﺏ ﺍﳌﺴﺘﻔﺎﺩ ﻟﺘﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺹ‪٦٤‬‬
‫‪٧٥‬‬
‫ﺨ ﹾﻠ ِﻖ ﺍﻟﱠﻠ ِﻪ«‪.‬ﻓﺈﺫﺍ ﺍﳓﺮﻓﺖ ﺍﻟﻨﻔﻮﺱ ﻋﻦ ﺍﻟﻔﻄﺮﺓ ﱂ‬
‫ﺍﳋﺒﲑ‪.‬ﻭﺍﻟﻔﻄﺮﺓ ﺛﺎﺑﺘﺔ ﻭﺍﻟﺪﻳﻦ ﺛﺎﺑﺖ‪»:‬ﻻ ‪‬ﺗ‪‬ﺒﺪِﻳ ﹶﻞ ِﻟ ‪‬‬
‫‪٦٤‬‬
‫ﻳﺮﺩﻫﺎ ﺇﻟﻴﻬﺎ ﺇﻻ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺍﳌﺘﻨﺎﺳﻖ ﻣﻊ ﺍﻟﻔﻄﺮﺓ‪.‬ﻓﻄﺮﺓ ﺍﻟﺒﺸﺮ ﻭﻓﻄﺮﺓ ﺍﻟﻮﺟﻮﺩ‪".‬‬
‫ﻯ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧِﻰ ﹶﺃﺑ‪‬ﻮ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ﺑ‪ ‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﹶﺃ ﱠﻥ ﹶﺃﺑ‪‬ﺎ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪ - -‬ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ‬ ‫ﻭ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬ﺰ ‪‬ﻫ ِﺮ ‪‬‬
‫ﺠﺴ‪‬ﺎِﻧ ِﻪ‪ ،‬ﹶﻛﻤ‪‬ﺎ‬
‫ﺼﺮ‪‬ﺍِﻧ ِﻪ ﹶﺃ ‪‬ﻭ ‪‬ﻳ ‪‬ﻤ ‪‬‬
‫‪ » -
-‬ﻣ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﻣ ‪‬ﻮﻟﹸﻮ ٍﺩ ِﺇ ﱠﻻ ﻳ‪‬ﻮﹶﻟ ‪‬ﺪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ِﻔ ﹾﻄ ‪‬ﺮ ِﺓ‪،‬ﹶﻓﹶﺄ‪‬ﺑﻮ‪‬ﺍ ‪‬ﻩ ‪‬ﻳ ‪‬ﻬﻮ‪‬ﺩ‪‬ﺍِﻧ ِﻪ ﹶﺃ ‪‬ﻭ ‪‬ﻳ‪‬ﻨ ‪‬‬
‫ﺤﺴ‪‬ﻮ ﹶﻥ ﻓِﻴﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﺟ ‪‬ﺪﻋ‪‬ﺎ َﺀ « ‪.‬ﹸﺛ ‪‬ﻢ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﻫ ‪‬ﺮﻳ‪‬ـ ‪‬ﺮ ﹶﺓ ‪) -‬‬ ‫‪‬ﺗ‪‬ﻨ‪‬ﺘ ‪‬ﺞ ﺍﹾﻟ‪‬ﺒﻬِﻴ ‪‬ﻤ ﹸﺔ ‪‬ﺑﻬِﻴ ‪‬ﻤ ﹰﺔ ‪‬ﺟ ‪‬ﻤ ‪‬ﻌﺎ َﺀ‪ ،‬ﻫ ﹾﻞ ‪‬ﺗ ِ‬
‫‪٦٥‬‬
‫ﻚ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ‪‬ﻴ ‪‬ﻢ ( ‪.‬‬‫ﺨ ﹾﻠ ِﻖ ﺍﻟﱠﻠ ِﻪ ﹶﺫِﻟ ‪‬‬
‫ﺱ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﹶﻻ ‪‬ﺗ‪‬ﺒﺪِﻳ ﹶﻞ ِﻟ ‪‬‬‫ِﻓ ﹾﻄ ‪‬ﺮ ﹶﺓ ﺍﻟﱠﻠ ِﻪ ﺍﱠﻟﺘِﻰ ﹶﻓ ﹶﻄ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﷲ ‪‬ﻋ ‪‬ﺰ‬
‫ﷲ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ﹶﻓ ‪‬ﻮ ‪‬ﺟ ‪‬ﺪﻧ‪‬ﺎ ﺍ َ‬‫ﺏﺍِ‬ ‫ﻭﻗﺎﺭ ﺍﻟﻄﺤﺎﻭﻱ‪ ":‬ﺍ ‪‬ﻋ‪‬ﺘ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ِﻣ ‪‬ﻦ ِﺫ ﹾﻛ ِﺮ ﺍﹾﻟ ِﻔ ﹾﻄ ‪‬ﺮ ِﺓ ﻓِﻲ ِﻛﺘ‪‬ﺎ ِ‬
‫ﺕ‬
‫ﺴ ‪‬ﻤﻮ‪‬ﺍ ِ‬
‫ﻱ‪:‬ﺧ‪‬ـﺎِﻟ ِﻖ ﺍﻟـ ‪‬‬ ‫ﺽ { ﹶﺃ ‪‬‬ ‫ﺕ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺴ ‪‬ﻤﻮ‪‬ﺍ ِ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ِﻟﱠﻠ ِﻪ ﻓﹶﺎ ِﻃ ِﺮ ﺍﻟ ‪‬‬
‫‪‬ﻭ ‪‬ﺟ ﱠﻞ ﹶﻗ ‪‬ﺪ ﻗﹶﺎ ﹶﻝ ﻓِﻲ ِﻛﺘ‪‬ﺎِﺑ ِﻪ } ﺍﻟﹾ ‪‬‬
‫ﻱ‪:‬ﺍﱠﻟﺬِﻱ‬‫ﺽ ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ﻓِﻴ ِﻪ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ‪ }:‬ﻭﻣ‪‬ﺎ ِﻟ ‪‬ﻲ ﻟﹶﺎ ﹶﺃ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﱠﻟﺬِﻱ ﹶﻓ ﹶﻄ ‪‬ﺮﻧِﻲ { ]ﻳﺲ‪ [٢٢:‬ﹶﺃ ِ‬ ‫ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﷲ ﺍﱠﻟﺘِﻲ‬
‫ﻱ‪ِ :‬ﻣﱠﻠ ﹶﺔ ﺍ ِ‬
‫ﺱ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ { ]ﺍﻟﺮﻭﻡ‪ [٣٠:‬ﹶﺃ ‪‬‬ ‫ﷲ ﺍﱠﻟﺘِﻲ ﹶﻓ ﹶﻄ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫‪‬ﺧﹶﻠ ﹶﻘﻨِﻲ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ‪ِ }:‬ﻓ ﹾﻄ ‪‬ﺮ ﹶﺓ ﺍ ِ‬
‫ﻱ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ‪‬ﺪ ﹶﺓ ﻓِـﻲ‬
‫ﻱ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬ﻤﺼ‪‬ﺎ ِﺩ ِﺭ ‪‬‬
‫ﺤ ِﻮ ‪‬‬
‫ﻚ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻭﻟﱠﺎ ‪‬ﺩ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺱ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ‪ ،‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺨ ﹾﻠ ﹶﻘ ﹸﺔ ﺍﱠﻟﺘِﻲ ﻟﹶﺎ ‪‬ﺗ ‪‬ﻌﺒ‪‬ـ ‪‬ﺪ ‪‬ﻣ ‪‬ﻌﻬ‪‬ـﺎ‬‫ﺖ ﺍﹾﻟ ِﻔ ﹾﻄ ‪‬ﺮ ﹸﺓ ِﻓ ﹾﻄ ‪‬ﺮ‪‬ﺗ‪‬ﻴ ِﻦ‪ِ:‬ﻓ ﹾﻄ ‪‬ﺮ ﹰﺓ ‪‬ﻳﺮ‪‬ﺍ ‪‬ﺩ ِﺑﻬ‪‬ﺎ ﺍﹾﻟ ِ‬ ‫ﹶﺃ ‪‬ﺷﻴ‪‬ﺎ َﺀ ِﻣ ‪‬ﻦ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟ ‪‬ﻤﻌ‪‬ﺎﻧِﻲ ‪‬ﻭﻛﹶﺎ‪‬ﻧ ِ‬
‫ﺏ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﹶﻗ ‪‬ﻮﻟﹸـ ‪‬ﻪ
"‬ ‫ﺐ ِﺑ‪‬ﺘ ‪‬ﺮ ِﻛ ِﻪ ﺍﹾﻟ ِﻌﻘﹶﺎ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻮ ِﺟ ‪‬‬ ‫ﺏ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺤ ‪‬ﻖ ِﺑ ِﻔﻌ‪ِ‬ﻠ ِﻪ ﺍﻟﱠﺜﻮ‪‬ﺍ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬‬
‫‪‬ﻭِﻓ ﹾﻄ ‪‬ﺮ ﹰﺓ ‪‬ﻣ ‪‬ﻌﻬ‪‬ﺎ ﺍﻟ‪‬ﺘ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﹸﻛ ﱡﻞ ‪‬ﻣ ‪‬ﻮﻟﹸﻮ ٍﺩ ﻳ‪‬ﻮﹶﻟ ‪‬ﺪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ِﻔ ﹾﻄ ‪‬ﺮ ِﺓ " ‪‬ﻳﺮِﻳ ‪‬ﺪ ﺍﹾﻟ ِﻔ ﹾﻄ ‪‬ﺮ ﹶﺓ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﹶﺃ ‪‬ﻫﹸﻠﻬ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤﺜﹶﺎﺑ‪‬ﻮ ﹶﻥ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﻌ‪‬ﺎﹶﻗﺒ‪‬ﻮ ﹶﻥ ﹶﻓﻜﹶﺎ ﹶﻥ ﹶﺃ ‪‬ﻫﹸﻠﻬ‪‬ﺎ‬
‫ﺖ‬
‫ﲔ ِﻣ ‪‬ﻤ ‪‬ﻦ ‪‬ﺧِﻠ ‪‬ﻖ ِﻟ ﹾﻠ ِﻌﺒ‪‬ﺎ ‪‬ﺩ ِﺓ ﹶﻛﻤ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ } ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺧﹶﻠ ﹾﻘ ‪‬‬ ‫ﻚ ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﺑ‪‬ﺎِﻟ ِﻐ ‪‬‬ ‫ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻫ ‪‬ﻢ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺏ‬‫ﺲ ﺇﻟﱠﺎ ِﻟ‪‬ﻴ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ِﻥ { ]ﺍﻟﺬﺍﺭﻳﺎﺕ‪ ،[٥٦:‬ﻭِﺇ ﹾﻥ ﻛﹶﺎﻧ‪‬ﻮﺍ ﹶﻗ‪‬ﺒ ﹶﻞ ‪‬ﺑﻠﹸﻮ ِﻏ ِﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﺮﻓﹸﻮﻋ‪‬ﺎ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺍﻟﱠﺜﻮ‪‬ﺍ ‪‬‬ ‫ﺠ ‪‬ﻦ ﻭ‪‬ﺍﹾﻟِﺈ‪‬ﻧ ‪‬‬
‫ﺍﹾﻟ ِ‬
‫ﺸ ‪‬ﻲ ٍﺀ ِﻣ ‪‬ﻦ ﺇﳝ‪‬ﺎ ٍﻥ ﹶﺃ ‪‬ﻭ ِﻣ ‪‬ﻦ ﹸﻛﻔﹾـ ٍﺮ ﻛﹶـﺎﻧ‪‬ﻮﺍ ﻣِـ ‪‬ﻦ‬ ‫ﺴ‪‬ﻨ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ِﺑ ‪‬‬‫ﺕ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﺃﹾﻟ ِ‬
‫ﺏ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺇﺫﹶﺍ ‪‬ﻋ‪‬ﺒ ‪‬ﺮ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟ ِﻌﻘﹶﺎ ‪‬‬
‫ﲔ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ﹾﺬﻣ‪‬ﻮ ِﻣ ِﻪ‪ ،‬ﹶﻛﻤ‪‬ﺎ ﻗﹶﺎ ﹶﻝ
" ﹶﻓﻤ‪‬ـﺎ‬ ‫ﺤﻤ‪‬ﻮﺩِ ِﻩ ‪‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻣﻌ‪‬ﺎﹶﻗِﺒ ‪‬‬ ‫ﲔ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬‬ ‫ﹶﺃ ‪‬ﻫِﻠ ِﻪ‪ ،‬ﻭِﺇ ﹾﻥ ﻛﹶﺎﻧ‪‬ﻮﺍ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻣﺜﹶﺎِﺑ ‪‬‬
‫ﻚ ﹶﻗِﺒ ﹶﻞ
ﺇ ‪‬ﺳﻠﹶﺎ ‪‬ﻡ ‪‬ﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺒﹸﻠ ﹾﻎ ‪‬ﻭﹶﺃ ‪‬ﺩ ‪‬ﺧﹶﻠ ‪‬ﻪ ﻓِﻲ ‪‬ﺟ ‪‬ﻤﻠﹶـ ِﺔ‬ ‫ﺏ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ِﻟﺴ‪‬ﺎ‪‬ﻧ ‪‬ﻪ " ‪‬ﻭِﻟ ﹶﺬِﻟ ‪‬‬ ‫‪‬ﻳﺰ‪‬ﺍ ﹸﻝ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﻌ ِﺮ ‪‬‬
‫ﻚ ﺍﹾﻟﺤ‪‬ﺎ ِﻝ ﻣِـ ‪‬ﻦ‬ ‫ﲔ ﺑِﺎﻟ ‪‬ﺮ ‪‬ﺩ ِﺓ ﻓِﻲ ِﺗ ﹾﻠ ‪‬‬ ‫ﺴِﻠ ِﻤ ‪‬‬‫ﺝ ‪‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺐ ‪‬ﺧﺮ‪‬ﻭ ‪‬‬ ‫ﻚ ﻣ‪‬ﺎ ﻳ‪‬ﻮ ِﺟ ‪‬‬ ‫ﲔ‪ ،‬ﻭﻓِﻲ ﺫﹶِﻟ ‪‬‬ ‫ﺴِﻠ ِﻤ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺴِﻠ ‪‬ﻤ‪‬ﻴ ِﻦ ‪‬ﻭﻗﹶـﺎ ﹶﻝ
" ﻓﹶـﹶﺄ‪‬ﺑﻮ‪‬ﺍ ‪‬ﻩ‬ ‫ﺙ ِﻣ ‪‬ﻦ ﹶﺃ‪‬ﺑ ‪‬ﻮ‪‬ﻳ ِﻪ ﺍﹾﻟﻤ‪‬ـ ‪‬‬ ‫ﻚ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ‪‬ﻊ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِﻤﲑ‪‬ﺍ ِ‬‫ﺤ ‪‬ﻖ ِﺑ ﹶﺬِﻟ ‪‬‬ ‫ﺴ‪‬ﺘ ِ‬ ‫ﺍﹾﻟِﺈ ‪‬ﺳﻠﹶﺎ ِﻡ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬‬
‫ﺸ ‪‬ﺮ ِﻛ ِﻬﻤ‪‬ﺎ ﹶﻓ‪‬ﻴﻜﹸﻮ ﹸﻥ ‪‬ﺳ‪‬ﺒﻴ‪‬ﺎ‬
‫ﺼﺮ‪‬ﺍِﻧ‪‬ﻴِﺘ ِﻬﻤ‪‬ﺎ ﹶﺃ ‪‬ﻭ ِﺑ ِ‬
‫ﻱ‪ِ:‬ﺑ‪‬ﺘ ‪‬ﻬﻮِﻳ ِﺪ ِﻫﻤ‪‬ﺎ ﹶﺃ ‪‬ﻭ ِﺑ‪‬ﻨ ‪‬‬
‫ﺸ ‪‬ﺮﻛﹶﺎِﻧ ِﻪ " ﹶﺃ ‪‬‬‫ﺼﺮ‪‬ﺍِﻧ ِﻪ ﹶﺃ ‪‬ﻭ ‪‬ﻳ ‪‬‬
‫‪‬ﻳ ‪‬ﻬ ‪‬ﻮﺩ‪‬ﺍِﻧ ِﻪ ﹶﺃ ‪‬ﻭ ‪‬ﻳ‪‬ﻨ ‪‬‬

‫‪ - ٦٤‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٢٧٦٧ / ٥) -‬‬

‫‪ - ٦٥‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ١٣٥٩) -‬‬
‫‪٧٦‬‬
‫ﺠ ‪‬ﺰ‪‬ﻳ ِﺔ ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﺃ‪‬ﺑﻮ‪‬ﺍ ‪‬ﻩ ِﺫ ‪‬ﻣ‪‬ﻴ‪‬ﻴ ِﻦ‪،‬ﹶﻓ ‪‬ﻬﺬﹶﺍ ِﻋﻨ‪‬ـ ‪‬ﺪﻧ‪‬ﺎ‬
‫ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﺃ‪‬ﺑﻮ‪‬ﺍ ‪‬ﻩ ‪‬ﺣ ‪‬ﺮِﺑ‪‬ﻴ‪‬ﻴ ِﻦ‪ ،‬ﻭ ‪‬ﻣ ﹾﺄﺧ‪‬ﻮﺫﹰﺍ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﺑﻠﹸﻮ ِﻏ ِﻪ ﻋ‪‬ﺎﻗِﻠﹰﺎ ﺑِﺎﹾﻟ ِ‬
‫‪٦٦‬‬
‫ﺴﹶﺄﹸﻟ ‪‬ﻪ ﺍﻟ‪‬ﺘ ‪‬ﻮﻓِﻴ ‪‬ﻖ"‬
‫ﷲ ‪‬ﻧ ‪‬‬
‫‪‬ﺗ ﹾﺄﻭِﻳ ﹸﻞ ﻣ‪‬ﺎ ﹶﻗ ‪‬ﺪ ‪‬ﺭ ‪‬ﻭ‪‬ﻳﻨ‪‬ﺎ ‪‬ﻩ ﻭ‪‬ﺍ َ‬
‫ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ " ﺃﻱ ﻛﻞ ﻣﻮﻟﻮﺩ ﻳﻮﻟﺪ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﺍﳊﻖ ﻓﺈﺫﺍ ﻟﺰﻡ ﻏﲑﻩ ﻓﺬﻟﻚ ﻷﺻﻞ ﻣﺎ ﻳﻌﺮﺽ‬
‫‪٦٧‬‬
‫ﻟﻪ ﺑﻌﺪ ﺍﻟﻮﻻﺩﺓ ﻣﻦ ﺍﻟﺘﻐﻴﲑﺍﺕ ﻣﻦ ﺟﻬﺔ ﺃﺑﻮﻳﻪ ﺃﻭ ﺳﺎﺋﺮ ﻣﻦ ﻳﺮﺑﻴﻪ‪".‬‬
‫ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺭﲪﻪ ﺍﷲ‪ ":‬ﻭﺃﺷﻬﺮ ﺍﻷﻗﻮﺍﻝ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻔﻄﺮﺓ ﺍﻹﺳﻼﻡ‪،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺪ‬
‫ﺍﻟﱪ‪:‬ﻭﻫﻮ ﺍﳌﻌﺮﻭﻑ ﻋﻨﺪ ﻋﺎﻣﺔ ﺍﻟﺴﻠﻒ‪.‬ﻭﺃﲨﻊ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺘﺄﻭﻳﻞ ﻋﻠـﻰ ﺃﻥ ﺍﳌـﺮﺍﺩ ﺑﻘﻮﻟـﻪ‬
‫ﺱ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ{ ﺍﻹﺳﻼﻡ‪،‬ﻭﺍﺣﺘﺠﻮﺍ ﺑﻘﻮﻝ ﺃﰊ ﻫﺮﻳـﺮﺓ ﰲ ﺁﺧـﺮ‬ ‫ﺕ ﺍﻟﱠﻠ ِﻪ ﺍﱠﻟﺘِﻲ ﹶﻓ ﹶﻄ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺗﻌﺎﱃ‪}:‬ﻓِ ﹾﻄ ‪‬ﺮ ‪‬‬
‫ﺱ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ{ ﻭﲝﺪﻳﺚ ﻋﻴﺎﺽ ﺑـﻦ‬
‫ﺕ ﺍﻟﱠﻠ ِﻪ ﺍﱠﻟﺘِﻲ ﹶﻓ ﹶﻄ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺣﺪﻳﺚ ﺍﻟﺒﺎﺏ‪:‬ﺍﻗﺮﺅﻭﺍ ﺇﻥ ﺷﺌﺘﻢ }ﻓِ ﹾﻄ ‪‬ﺮ ‪‬‬
‫ﲪﺎﺭ ﻋﻦ ﺍﻟﻨﱯ
ﻓﻴﻤﺎ ﻳﺮﻭﻳﻪ ﻋﻦ ﺭﺑﻪ "ﺇﱐ ﺧﻠﻘﺖ ﻋﺒﺎﺩﻱ ﺣﻨﻔﺎﺀ ﻛﻠﻬﻢ‪،‬ﻓﺎﺟﺘﺎﻟﺘﻬﻢ ﺍﻟﺸﻴﺎﻃﲔ‬
‫ﻋﻦ ﺩﻳﻨﻬﻢ" ﺍﳊﺪﻳﺚ‪.‬ﻭﻗﺪ ﺭﻭﺍﻩ ﻏﲑﻩ ﻓﺰﺍﺩ ﻓﻴﻪ‪":‬ﺣﻨﻔﺎﺀ ﻣﺴﻠﻤﲔ "ﻭﺭﺟﺤﻪ ﺑﻌﺾ ﺍﳌﺘـﺄﺧﺮﻳﻦ‬
‫‪٦٨‬‬
‫ﺕ ﺍﻟﱠﻠ ِﻪ{ ﻷ‪‬ﺎ ﺇﺿﺎﻓﺔ ﻣﺪﺡ‪،‬ﻭﻗﺪ ﺃﻣﺮ ﻧﺒﻴﻪ ﺑﻠﺰﻭﻣﻬﺎ‪،‬ﻓﻌﻠﻢ ﺃ‪‬ﺎ ﺍﻹﺳﻼﻡ‪".‬‬
‫ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪ِ}:‬ﻓ ﹾﻄ ‪‬ﺮ ‪‬‬
‫ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﱐ‪:‬ﺗﺜﺒﻴﺖ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺑﺎﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ‪،‬ﻭﺗﺮﺳﻴﺦ ﺣﺐ ﺍﷲ ﺗﻌﺎﱃ ‪:‬‬
‫ﳌﺎﺫﺍ ﻧﻌﻠﻤﻬﻢ ﺣﺐ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫ﺤِﺒ‪‬ﺒ ﹸﻜ ‪‬ﻢ ﺍﻟﻠﹼـ ‪‬ﻪ‬
‫ﺤﺒ‪‬ﻮ ﹶﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﻓﹶﺎ‪‬ﺗِﺒﻌ‪‬ﻮﻧِﻲ ‪‬ﻳ ‪‬‬
‫ﺃ‪-‬ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝ ﻋﻦ ﺍﻟﺬﻳﻦ ﳛﺒﻮﻧﻪ‪ }:‬ﹸﻗ ﹾﻞ ﺇِﻥ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ِ‬
‫‪‬ﻭ‪‬ﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹸﺫﻧ‪‬ﻮ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻏﻔﹸﻮ ‪‬ﺭ ‪‬ﺭﺣِﻴ ‪‬ﻢ { )‪ (٣١‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪.‬‬
‫ﺏ‪ -‬ﻷﻥ ﺍﷲ ﺟ ﱠﻞ ﺷﺄﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﺃﻭﺟﺪﻧﺎ ﻣﻦ ‪‬ﻋﺪ‪‬ﻡ‪،‬ﻭﺳﻮ‪‬ﻯ ﺧ‪‬ﻠﻘﻨﺎ ﻭﻓﻀ‪‬ﻠﻨﺎ ﻋﻠﻰ ﻛﺜﲑ ﳑ‪‬ـﻦ‬
‫ﺧﻠﻖ ﺗﻔﻀﻴﻼ‪،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻋﻠﻴﻨﺎ ﺑﺄﻓﻀﻞ ﻧﻌﻤﺔ ﻭﻫﻲ ﺍﻹﺳﻼﻡ‪،‬ﰒ ﺭﺯﻗﻨﺎ ﺑﺎﻟﻜﺜﲑ ﻣﻦ ﻓـﻀﻠﻪ ﺩﻭﻥ ﺃﻥ‬
‫ﻧﺴﺘﺤﻖ ﺫﻟﻚ‪،‬ﰒ ﻫﻮ ﺫﺍ ﻳﻌﺪﻧﺎ ﺑﺎﳉﻨﺔ ﺟﺰﺍ ًﺀ ﻷﻓﻌﺎﻝ ﻫﻲ ﻣﻦ ﻋﻄﺎﺀﻩ ﻭﻓﻀﻠﻪ‪،‬ﻓﻬﻮ ﺍﳌﺘﻔـﻀ‪‬ﻞ‬
‫ﺃﻭ ﹰﻻ ﻭﺁﺧِﺮﺍ‪.‬‬

‫‪ - ٦٦‬ﺷﺮﺡ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ ‪ (١١ / ٤) -‬ﻓﻤﺎ ﺑﻌﺪﻫﺎ‬

‫‪ - ٦٧‬ﺍﻟﺸﻮﻛﺎﱐ‪،‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ‪ ،‬ﻧﻴﻞ ﺍﻹﻃﺎﺭ ﺷﺮﺡ ﻣﻨﺘﻘﻰ ﺍﻷﺧﻴﺎﺭ‪،‬ﻓﻬﺎﺭﺱ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺎﻣﺔ ﻭﺿﻌﻬﺎ ﺍﻟﺸﻴﺦ ﺧﻠﻴـﻞ‬
‫ﻣﺄﻣﻮﻥ ﺷﻴﺤﺎ‪،‬ﺟـ ‪ ،٢٤٨/ ٨-٧‬ﺑﲑﻭﺕ‪،‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪،‬ﻁ‪١٤١٩ ،١‬ﻫـ ‪ ١٩٩٨ -‬ﻡ ‪.‬‬
‫‪ - ٦٨‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ -‬ﻁ ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪(٢٤٨ / ٣) -‬‬
‫‪٧٧‬‬
‫ﺟـ ‪ -‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ﺍﻟ ‪‬ﺪ ‪‬ﺭﺩ‪‬ﺍ ِﺀ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -
-‬ﻛﹶﺎ ﹶﻥ ِﻣ ‪‬ﻦ ‪‬ﺩﻋ‪‬ﺎ ِﺀ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻰ‬
‫ﺐ ِﺇﻟﹶـ ‪‬ﻰ‬
‫ﻚ ﹶﺃ ‪‬ﺣ ‪‬‬ ‫ﻚ ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻞ ‪‬ﺣ‪‬ﺒ ‪‬‬
‫ﻚ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹶﻞ ﺍﻟﺬﻱ ‪‬ﻳ‪‬ﺒﱢﻠ ‪‬ﻐﻨِﻰ ‪‬ﺣﺒ‪ ‬‬
‫ﺤ‪‬ﺒ ‪‬‬
‫ﺐ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ِ‬ ‫ﻚ ‪‬ﻭ ‪‬ﺣ ‪‬‬ ‫ﻚ ‪‬ﺣ‪‬ﺒ ‪‬‬
‫ﹶﺃ ‪‬ﺳﹶﺄﹸﻟ ‪‬‬
‫ﺙ‬
‫ﺤ ‪‬ﺪ ﹸ‬
‫ِﻣ ‪‬ﻦ ‪‬ﻧ ﹾﻔﺴِﻰ ‪‬ﻭﹶﺃ ‪‬ﻫﻠِﻰ ‪‬ﻭ ِﻣ ‪‬ﻦ ﺍﹾﻟﻤ‪‬ﺎ ِﺀ ﺍﹾﻟﺒ‪‬ﺎ ِﺭ ِﺩ «‪.‬ﻗﹶﺎ ﹶﻝ ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ -
-‬ﺇﺫﹶﺍ ﹶﺫ ﹶﻛ ‪‬ﺮ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ ‪‬ﻳ ‪‬‬
‫ﺸ ِﺮ «‪.٦٩‬ﻭﻟﻨﺎ ﰲ ﺫﻟﻚ ﺃﺳﻮﺓ ﺍﳊﺴﻨﺔ‪.‬‬ ‫‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ » ﻛﹶﺎ ﹶﻥ ﹶﺃ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺤﻤ‪‬ـ ‪‬ﺪ‪،‬ﹸﻗ ﹾﻞ‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺛ ‪‬ﻮﺑ‪‬ﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻮﻟﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ
‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ
‪:‬ﻗِﻴـ ﹶﻞ ﻟِـﻲ‪:‬ﻳ‪‬ـﺎ ‪‬ﻣ ‪‬‬
‫ﺐ‬
‫ﺕ‪ ،‬ﻭﺣ‪‬ـ ‪‬‬ ‫ﺕ‪ ،‬ﻭﺗ‪‬ـ ‪‬ﺮ ‪‬ﻙ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﹶﻜﺮ‪‬ﺍ ِ‬
‫ﺨ‪‬ﻴﺮ‪‬ﺍ ِ‬ ‫ﻚ ِﻓ ‪‬ﻌ ﹶﻞ ﺍﹾﻟ ‪‬‬
‫ﺖ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻲ ﹶﺃ ‪‬ﺳﹶﺄﹸﻟ ‪‬‬
‫ﻂ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺴ ‪‬ﻤ ‪‬ﻊ‪ ،‬ﻭ ‪‬ﺳ ﹾﻞ ‪‬ﺗ ‪‬ﻌ ﹶ‬
‫‪‬ﺗ ‪‬‬
‫ﻚ‪ ،‬ﻭﹶﺃﻧ‪‬ـﺎ ﹶﻏﻴ‪‬ـ ‪‬ﺮ‬
‫ﲔ‪ ،‬ﻭﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﻐ ِﻔ ‪‬ﺮ ﻟِﻲ ‪‬ﻭ‪‬ﺗ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤﻨِﻲ‪ ،‬ﻭِﺇﺫﹶﺍ ﹶﺃ ‪‬ﺭ ‪‬ﺩﺕ‪ِ ‬ﺑﻘﹶـ ‪‬ﻮ ٍﻡ ِﻓ‪‬ﺘﻨ‪‬ـ ﹰﺔ ﹶﻓﺘ‪‬ـ ‪‬ﻮﱠﻓﻨِﻲ ِﺇﹶﻟ‪‬ﻴ ‪‬‬‫ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎ ِﻛ ِ‬
‫‪٧٠‬‬
‫ﻚ"‬ ‫ﻚ‪ ،‬ﻭ ‪‬ﺣﺒ‪‬ﺎ ‪‬ﻳ‪‬ﺒﱢﻠ ‪‬ﻐﻨِﻲ ‪‬ﺣ‪‬ﺒ ‪‬‬‫ﺤ‪‬ﺒ ‪‬‬
‫ﺐ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ِ‬
‫ﻚ‪ ،‬ﻭ ‪‬ﺣ ‪‬‬ ‫ﻚ ‪‬ﺣ‪‬ﺒ ‪‬‬ ‫‪‬ﻣ ﹾﻔﺘ‪‬ﻮ ٍﻥ‪،‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻲ ﹶﺃ ‪‬ﺳﹶﺄﹸﻟ ‪‬‬
‫ﺼ‪‬ﺒ ِﺢ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ِ:‬ﺇ ﱠﻥ ‪‬ﺭﺑ‪‬ﻲ ﹶﺃﺗ‪‬ﺎﻧِﻲ ﺍﻟﱠﻠ‪‬ﻴﹶﻠ ﹶﺔ ﻓِـﻲ‬‫ﺝ ِﺇﹶﻟ‪‬ﻴﻨ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺻ‪‬ﻼ ِﺓ ﺍﻟ ‪‬‬‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺛ ‪‬ﻮﺑ‪‬ﺎ ﹶﻥ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺧ ‪‬ﺮ ‪‬‬
‫ﺖ‪:‬ﻻ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹸﺛ ‪‬ﻢ‬‫ﻸ ﺍ َﻷ ‪‬ﻋﻠﹶﻰ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﹸﻗ ﹾﻠ ‪‬‬ ‫ﺼ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ُ‬
‫ﺨ‪‬ﺘ ِ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﻫ ﹾﻞ ‪‬ﺗ ‪‬ﺪﺭِﻱ ﻓِﻴﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬ ‫ﺴ ِﻦ ﺻ‪‬ﻮ ‪‬ﺭ ٍﺓ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺕ‬
‫ﺼﻤ‪‬ﻮ ﹶﻥ ﻓِﻲ ﺍﹾﻟ ﹶﻜﻔﱠـﺎﺭ‪‬ﺍ ِ‬ ‫ﺨ‪‬ﺘ ِ‬
‫ﺖ‪:‬ﻧ ‪‬ﻌ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺽ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹸﻗ ﹾﻠ ‪‬‬‫ﺴﻤ‪‬ﺎ ِﺀ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺨ‪‬ﻴ ﹶﻞ ﻟِﻲ ﻣ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬‬‫ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬ﺷ‪‬ﻴﺌﹰﺎ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓ ‪‬‬
‫ﺱ ِﻧﻴ‪‬ﺎ ‪‬ﻡ‪ ،‬ﻭﺃﻣ‪‬ـﺎ‬
‫ﺕ‪:‬ﹶﻓِﺈ ﹾﻃﻌ‪‬ﺎ ‪‬ﻡ ﺍﻟ ﱠﻄﻌ‪‬ﺎ ِﻡ ‪‬ﻭ‪‬ﺑ ﹾﺬ ﹸﻝ ﺍﻟﺴ‪‬ﻼ ِﻡ‪ ،‬ﻭِﻗﻴ‪‬ﺎ ‪‬ﻡ ﺍﻟﱠﻠﻴ‪‬ـ ِﻞ ﻭ‪‬ﺍﻟﻨ‪‬ـﺎ ‪‬‬ ‫ﺕ‪،‬ﹶﻓﺄﻣ‪‬ﺎ ﺍﻟ ‪‬ﺪ ‪‬ﺭﺟ‪‬ﺎ ‪‬‬ ‫ﻭ‪‬ﺍﻟ ‪‬ﺪ ‪‬ﺭﺟ‪‬ﺎ ِ‬
‫ﺱ‬‫ﺕ‪ ،‬ﻭ ‪‬ﺟﻠﹸﻮ ‪‬‬ ‫ﻍ ﺍﹾﻟ ‪‬ﻮﺿ‪‬ﻮ ِﺀ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤ ﹾﻜﺮ‪‬ﻭﻫ‪‬ـﺎ ِ‬ ‫ﺕ‪ ،‬ﻭِﺇ ‪‬ﺳﺒ‪‬ﺎ ﹸ‬
‫ﺠﻤ‪‬ﺎﻋ‪‬ﺎ ِ‬ ‫ﺸ ‪‬ﻲ ‪‬ﻋﻠﹶﻰ ﺍ َﻷ ﹾﻗﺪ‪‬ﺍ ِﻡ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬‬ ‫ﺕ‪ :‬ﹶﻓ ‪‬ﻤ ‪‬‬
‫ﺍﹾﻟ ﹶﻜﻔﱠﺎﺭ‪‬ﺍ ‪‬‬
‫ﺴ ‪‬ﻤ ‪‬ﻊ‪ ،‬ﻭ ‪‬ﺳ ﹾﻞ‬
‫ﺤﻤ‪‬ــ ‪‬ﺪ ﻗﹸــ ﹾﻞ ﻳ‪‬ــ ‪‬‬ ‫ﺕ‪،‬ﹸﺛ ‪‬ﻢ ﻗﹶــﺎ ﹶﻝ‪:‬ﻳ‪‬ــﺎ ‪‬ﻣ ‪‬‬ ‫ﺼﹶﻠﻮ‪‬ﺍ ِ‬‫ﻒ ﺍﻟــ ‪‬‬ ‫ﻓِــﻲ ﺍﹾﻟﻤ‪‬ــﺴ‪‬ﺎ ِﺟ ِﺪ ‪‬ﺧﻠﹾــ ‪‬‬
‫ﺐ‬
‫ﺕ‪ ،‬ﻭﺣ‪‬ـ ‪‬‬ ‫ﺕ‪ ،‬ﻭ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﹶﻜﺮ‪‬ﺍ ِ‬
‫ﺨ‪‬ﻴﺮ‪‬ﺍ ِ‬
‫ﻚ ِﻓ ‪‬ﻌ ﹶﻞ ﺍﹾﻟ ‪‬‬
‫ﺖ‪:‬ﹶﻓ ‪‬ﻌﱢﻠ ‪‬ﻤﻨِﻲ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹸﻗ ِﻞ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻲ ﹶﺃ ‪‬ﺳﹶﺄﹸﻟ ‪‬‬‫‪‬ﺗ ‪‬ﻌ ﹶﻄ ‪‬ﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹸﻗ ﹾﻠ ‪‬‬
‫ﻚ ‪‬ﻭﹶﺃﻧ‪‬ـﺎ ﹶﻏﻴ‪‬ـ ‪‬ﺮ‬
‫ﺕ ِﻓ‪‬ﺘ‪‬ﻨ ﹰﺔ ﻓِﻲ ﹶﻗ ‪‬ﻮ ٍﻡ ﻓﹶﺘ‪‬ـ ‪‬ﻮﱠﻓﻨِﻲ ِﺇﹶﻟﻴ‪‬ـ ‪‬‬
‫ﲔ‪ ،‬ﻭﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﻐ ِﻔ ‪‬ﺮ ﻟِﻲ ‪‬ﻭ‪‬ﺗ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤﻨِﻲ‪ ،‬ﻭِﺇﺫﹶﺍ ﹶﺃ ‪‬ﺭ ‪‬ﺩ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎ ِﻛ ِ‬
‫‪٧١‬‬
‫ﻚ‪.‬‬
‫ﻚ‪ ،‬ﻭ ‪‬ﺣﺒ‪‬ﺎ ‪‬ﻳ‪‬ﺒﱢﻠ ‪‬ﻐﻨِﻲ ‪‬ﺣ‪‬ﺒ ‪‬‬ ‫ﺤ‪‬ﺒ ‪‬‬‫ﺐ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ِ‬ ‫ﻚ ‪‬ﻭ ‪‬ﺣ ‪‬‬ ‫ﻚ ‪‬ﺣ‪‬ﺒ ‪‬‬ ‫‪‬ﻣ ﹾﻔﺘ‪‬ﻮ ٍﻥ‪،‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻲ ﹶﺃ ‪‬ﺳﹶﺄﹸﻟ ‪‬‬
‫ﺖ‬
‫ﻼ ﹶﺓ ﺍﹾﻟ ‪‬ﻐﺪ‪‬ﺍ ِﺓ ﹶﻓﻘﹶﺎ ﹶﻝ‪ِ:‬ﺇﻧ‪‬ـﻲ ﺻ‪‬ـﱠﻠ‪‬ﻴ ‪‬‬
‫ﺻﹶ‬‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣﻌ‪‬ﺎ ِﺫ ‪‬ﺑ ِﻦ ‪‬ﺟ‪‬ﺒ ٍﻞ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﺍ ‪‬ﺣ‪‬ﺘﺒ‪‬ﻰ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎ ‪‬‬
‫ﺴ ِﻦ ﺻ‪‬ﻮ ‪‬ﺭ ٍﺓ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ـﺎ‬ ‫ﺠ ِﺪ ﹶﻓﹶﺄﺗ‪‬ﺎﻧِﻲ ‪‬ﺭﺑ‪‬ﻲ ﻓِﻲ ﹶﺃ ‪‬ﺣ ‪‬‬ ‫ﺴِ‬
‫ﺖ ‪‬ﺟ‪‬ﻨﺒِﻲ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺿ ‪‬ﻌ ‪‬‬
‫ﻀ ‪‬ﻲ ﻟِﻲ ‪‬ﻭ ‪‬ﻭ ‪‬‬ ‫ﺍﹾﻟﺒ‪‬ﺎ ِﺭ ‪‬ﺣ ﹶﺔ ﻣ‪‬ﺎ ﻗﹸ ِ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ﻗﹶﺎﹶﻟﻬ‪‬ـﺎ‬‫ﻱ ‪‬ﺭﺑ‪‬ﻲ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ﺖ‪ :‬ﹶﻻ ﹶﺃ ‪‬‬
‫ﻸ ﺍ َﻷ ‪‬ﻋﻠﹶﻰ ؟ ﹸﻗ ﹾﻠ ‪‬‬ ‫ﺼ ‪‬ﻢ‪،‬ﻳ ‪‬ﻌﻨِﻲ ﺍﹾﻟ ‪‬ﻤ َ‬
‫ﺨ‪‬ﺘ ِ‬‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﻫ ﹾﻞ ‪‬ﺗ ‪‬ﺪﺭِﻱ ﻓِﻴ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫‪‬ﻣ ‪‬‬
‫ﺕ ﺑ‪ ‬ﺮ ‪‬ﺩﻫ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺛ ‪‬ﺪ‪‬ﻳ ‪‬ﻲ ﹶﺃ ‪‬ﻭ ﻗﹶﺎ ﹶﻝ ِﻣ ‪‬ﻦ‬
‫ﺿ ‪‬ﻊ ‪‬ﻳ ‪‬ﺪ ‪‬ﻩ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﻛِﺘ ﹶﻔ ‪‬ﻲ ﹶﻓ ‪‬ﻮ ‪‬ﺟ ‪‬ﺪ ‪‬‬
‫ﺏ‪ ،‬ﹶﻓ ‪‬ﻮ ‪‬‬
‫ﻱ ‪‬ﺭ ‪‬‬ ‫ﺖ‪ :‬ﹶﻻ ﹶﺃ ‪‬‬ ‫ﺕ‪،‬ﹸﻗ ﹾﻠ ‪‬‬
‫ﺙ ‪‬ﻣﺮ‪‬ﺍ ٍ‬ ‫ﻼ ﹶ‬ ‫ﹶﺛ ﹶ‬

‫ﺐ‪.‬‬
‫ﺴ ‪‬ﻦ ﹶﻏﺮِﻳ ‪‬‬ ‫‪ - ٦٩‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٣٨٢٨) -‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﻫﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬
‫ﺚ ‪‬ﺣ ‪‬‬
‫‪ - ٧٠‬ﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ)‪ (١٩٣٢‬ﺻﺤﻴﺢ‬
‫‪ - ٧١‬ﻛﺸﻒ ﺍﻷﺳﺘﺎﺭ ‪ (٢١٢٨)(١٣ / ٣) -‬ﺣﺴﻦ‬
‫‪٧٨‬‬
‫ﺕ‬
‫ﺕ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﻤ‪‬ﺎ ﺍﻟ ‪‬ﺪ ‪‬ﺭﺟ‪‬ﺎ ‪‬‬
‫ﺕ ﻭ‪‬ﺍﹾﻟ ﹶﻜﻔﱠﺎﺭ‪‬ﺍ ِ‬
‫ﺖ‪:‬ﻓِﻲ ﺍﻟ ‪‬ﺪ ‪‬ﺭ ‪‬ﺟﺎ ِ‬
‫ﺠﻠﱠﻰ ﻟِﻲ ﹸﻛ ﱡﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﻭ ‪‬ﻋ ‪‬ﺮ ﹾﻓ‪‬ﺘ ‪‬ﻪ ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﻱ ﹶﻓﺘ‪ ‬‬
‫‪‬ﺑ‪‬ﻴ ِﻦ ‪‬ﻳ ‪‬ﺪ ‪‬‬
‫ﺕ‬
‫ﺖ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﻤ‪‬ﺎ ﺍﹾﻟ ﹶﻜﻔﱠﺎﺭ‪‬ﺍ ‪‬‬
‫ﺻ ‪‬ﺪ ﹾﻗ ‪‬‬‫ﺱ ِﻧﻴ‪‬ﺎ ‪‬ﻡ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬‬
‫ﻼ ﹸﺓ ﻭ‪‬ﺍﻟﻨ‪‬ﺎ ‪‬‬‫ﺼﹶ‬ ‫ﻼ ِﻡ‪،‬ﻭ‪‬ﺍﻟ ‪‬‬‫ﺴﹶ‬ ‫ﺖ‪ِ:‬ﺇ ﹾﻃﻌ‪‬ﺎ ‪‬ﻡ ﺍﻟ ﱠﻄﻌ‪‬ﺎ ِﻡ‪ ،‬ﻭِﺇ ﹾﻓﺸ‪‬ﺎ ُﺀ ﺍﻟ ‪‬‬
‫؟ ﹸﻗ ﹾﻠ ‪‬‬
‫ﺕ‪ ،‬ﻭ‪‬ﻧ ﹾﻘ ﹸﻞ ﺍ َﻷﻗﹾـﺪ‪‬ﺍ ِﻡ ِﺇﻟﹶـﻰ‬
‫ﺼﹶﻠﻮ‪‬ﺍ ِ‬
‫ﻼ ِﺓ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﻟـ ‪‬‬ ‫ﺼﹶ‬ ‫ﺕ ﻭ‪‬ﺍ‪‬ﻧِﺘﻈﹶﺎ ‪‬ﺭ ﺍﻟ ‪‬‬
‫ﺴ‪‬ﺒﺮ‪‬ﺍ ِ‬‫ﻍ ﺍﹾﻟ ‪‬ﻮﺿ‪‬ﻮ ِﺀ ﻓِﻲ ﺍﻟ ‪‬‬ ‫ﺖ‪ِ:‬ﺇ ‪‬ﺳﺒ‪‬ﺎ ﹸ‬‫؟ ﹸﻗ ﹾﻠ ‪‬‬
‫ﺕ ‪‬ﻭﺗ‪‬ـ ‪‬ﺮ ‪‬ﻙ‬‫ﺨﻴ‪‬ـﺮ‪‬ﺍ ِ‬ ‫ﻚ ِﻓ ‪‬ﻌ ﹶﻞ ﺍﹾﻟ ‪‬‬
‫ﺖ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻲ ﹶﺃ ‪‬ﺳﹶﺄﹸﻟ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ﹸﻗ ﹾﻠ ‪‬‬
‫ﺖ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ﹾﻞ ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ﺻ ‪‬ﺪ ﹾﻗ ‪‬‬‫ﺕ ﻗﹶﺎ ﹶﻝ‪ :‬‬ ‫ﺠ ‪‬ﻤﻌ‪‬ﺎ ِ‬ ‫ﺍﹾﻟ ‪‬‬
‫ﺕ ﺑ‪‬ـ‪‬ﻴ ‪‬ﻦ‬
‫ﺕ‪،‬ﹶﺃ ‪‬ﻭ ﻗﹶـﺎ ﹶﻝ‪:‬ﹶﺃ ‪‬ﺭ ‪‬ﺩ ‪‬‬ ‫ﲔ ‪‬ﻭﹶﺃ ﹾﻥ ﺗ‪ ‬ﻐ ِﻔ ‪‬ﺮ ﻟِﻲ ‪‬ﻭ‪‬ﺗ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤﻨِـﻲ ‪‬ﻭِﺇ ﹾﻥ ﹶﺃ ‪‬ﺭ ‪‬ﺩ ‪‬‬ ‫ﺐ ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎ ِﻛ ِ‬‫ﺕ ‪‬ﻭ ‪‬ﺣ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﹶﻜﺮ‪‬ﺍ ِ‬
‫ﻚ‬
‫ﺐ ﻣ‪‬ـ ‪‬ﻦ ﹶﺃ ‪‬ﺣﺒ‪‬ـ ‪‬‬ ‫ﻚ‪ ،‬ﻭ ‪‬ﺣ ‪‬‬ ‫ﻚ ‪‬ﺣ‪‬ﺒ ‪‬‬ ‫ﻚ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻣ ﹾﻔﺘ‪‬ﻮ ٍﻥ‪،‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻲ ﹶﺃ ‪‬ﺳﹶﺄﹸﻟ ‪‬‬‫ﻀﻨِﻲ ِﺇﹶﻟ‪‬ﻴ ‪‬‬‫ِﻋﺒ‪‬ﺎ ِﺩ ‪‬ﻙ‪ِ،‬ﻓ‪‬ﺘ‪‬ﻨ ﹰﺔ ﻓﹶﺎ ﹾﻗِﺒ ‪‬‬
‫‪٧٢‬‬
‫ﻚ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪:‬ﺗ ‪‬ﻌﱠﻠﻤ‪‬ﻮ ‪‬ﻫ ‪‬ﻦ ﻭ‪‬ﺍ ‪‬ﺩ ‪‬ﺭﺳ‪‬ﻮ ‪‬ﻫ ‪‬ﻦ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻬ ‪‬ﻦ ‪‬ﺣ ‪‬ﻖ‪.‬‬ ‫ﺐ ‪‬ﻋ ‪‬ﻤ ٍﻞ ‪‬ﻳ ﹶﻘ ‪‬ﺮ‪‬ﺑﻨِﻲ ِﺇﻟﹶﻰ ‪‬ﺣ‪‬ﺒ ‪‬‬ ‫‪‬ﻭ ‪‬ﺣ ‪‬‬
‫ﺩ‪ -‬ﻷﻥ ﺍﳊﺐ ﻳﺘﻮﻟﺪ ﻋﻨﻪ ﺍﻻﺣﺘﺮﺍﻡ ﻭﺍﳍﻴﺒﺔ ﰲ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻠﻦ‪،‬ﻭﻣﺎ ﺃﺣﻮﺟﻨﺎ ﺇﱃ ﺃﻥ ﳛﺘﺮﻡ ﺃﻃﻔﺎﻟﻨﺎ‬
‫ﺭ‪‬ﻢ ﻭﻳﻬﺎﺑﻮﻧﻪ‪ -‬ﺑﺪ ﹰﻻ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻋﻼﻗﺘﻬﻢ ﺑﻪ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﳋﻮﻑ ﻣﻦ ﻋﻘﺎﺑﻪ ﺃﻭ ﻣﻦ ﺟﻬﻨﻢ‪-‬‬
‫ﻓﺘﻜﻮﻥ ﻋﺒﺎﺩ‪‬ﻢ ﻟﻪ ﻣﺘﻌﺔ ﺭﻭﺣﻴﺔ ﻳﻌﻴﺸﻮﻥ ‪‬ﺎ ﻭﲢﻔﻈﻬﻢ ﻣﻦ ﺍﻟﺰﻟﻞ ‪.‬‬
‫ﻫـ‪ -‬ﻷﻥ ﺍﻷﻃﻔﺎﻝ ﰲ ﺍﻟﻐﺎﻟﺐ ﻳﺘﻌﻠﻘﻮﻥ ﺑﺂﺑﺎﺋﻬﻢ ﻭﺃﻣﻬﺎ‪‬ﻢ ‪-‬ﺃﻭ ﻣ‪‬ﻦ ﻳﻘﻮﻡ ﺑﺮﻋﺎﻳﺘﻬﻢ ﻭﺗﺮﺑﻴﺘﻬﻢ‪-‬‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺃﻱ ﺃﺣﺪ‪،‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺄﻥ ﺍﻵﺑﺎﺀ‪،‬ﻭﺍﻷﻣﻬﺎﺕ‪،‬ﻭﺍﳌﺮﺑﲔ ﻻ ﻳﺪﻭﻣﻮﻥ ﻷﻃﻔﺎﳍﻢ‪،‬ﺑﻴﻨﻤـﺎ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻫﻮ ﺍﳊ ‪‬ﻲ ﺍﻟﻘﻴﻮﻡ ﺍﻟﺪﺍﺋﻢ ﺍﻟﺒﺎﻗﻲ ﺍﻟﺬﻱ ﻻ ﳝﻮﺕ‪،‬ﻭﺍﻟﺬﻱ ﻻ ﺗﺄﺧﺬﻩ ﺳِﻨ ﹲﺔ ﻭﻻ ﻧﻮﻡ‪،‬ﻓﻬﻮ ﻣﻌﻬﻢ‬
‫ﺃﻳﻨﻤﺎ ﻛﺎﻧﻮﺍ ﻭﻫﻮ ﺍﻟﺬﻱ ﳛﻔﻈﻬﻢ ﻭﻳﺮﻋﺎﻫﻢ ﺃﻛﺜﺮ ﻣﻦ ﻭﺍﻟﺪﻳﻬﻢ‪،...،‬ﺇﺫﻥ ﻓﺘﻌﻠﻘﻬﻢ ﺑﻪ ﻭﺣﺒﻬﻢ ﻟﻪ‬
‫ﻳ‪‬ﻌﺪ ﺿﺮﻭﺭﺓ‪،‬ﺣﱴ ﺇﺫﺍ ﻣﺎ ﺗﻌﺮﺿﻮﺍ ﻟﻔﻘﺪﺍﻥ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺃﻭ ﺃﺣـﺪﳘﺎ ﻋﺮﻓـﻮﺍ ﺃﻥ ﳍـﻢ ﺻـﺪﺭﹰﺍ‬
‫ﺣﺎﻧﻴﹰﺎ‪،‬ﻭﻋﻤﺎﺩﹰﺍ ﻣﺘﻴﻨﹰﺎ‪،‬ﻭﺳﻨﺪﹰﺍ ﻗﻮﻳﹰﺎ ﻫﻮ ﺍﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.-‬‬
‫ﻭ‪ -‬ﻷ‪‬ﻢ ﺇﺫﺍ ﺃﺣﺒﻮﺍ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻋﻠﻤﻮﺍ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻼﻣﻪ ﺃﺣﺒﻮﺍ ﺍﻟﻘـﺮﺁﻥ‪،‬ﻭﺇﺫﺍ ﻋﻠﻤـﻮﺍ ﺃﻥ‬
‫ﺍﻟﺼﻼﺓ ﻟﻘﺎﺀ ﻣﻊ ﺍﷲ ﻓﺮﺣﻮﺍ ﺑﺴﻤﺎﻉ ﺍﻷﺫﺍﻥ‪،‬ﻭﺣﺮﺻﻮﺍ ﻋﻠﻰ ﺍﻟﺼﻼﺓ‪،‬ﻭﺧﺸﻌﻮﺍ ﻓﻴﻬﺎ‪،‬ﻭﺇﺫﺍ ﻋﻠﻤﻮﺍ‬
‫ﺃﻥ ﺍﷲ ﲨﻴﻞ ﳛﺐ ﺍﳉﻤﺎﻝ ﻓﻌﻠﻮﺍ ﻛﻞ ﻣﺎ ﻫﻮ ﲨﻴﻞ ﻭﺗﺮﻛﻮﺍ ﻛﻞ ﻣﺎ ﻫﻮ ﻗﺒﻴﺢ‪،‬ﻭﺇﺫﺍ ﻋﻠﻤـﻮﺍ ﺃﻥ‬
‫ﺍﷲ ﳛﺐ ﺍﻟﺘﻮﺍﺑﲔ ﻭﺍﳌﺘﻄﻬﺮﻳﻦ‪،‬ﻭﺍﶈﺴﻨﲔ‪،‬ﻭﺍﳌﺘﺼﺪﻗﲔ‪،‬ﻭﺍﻟﺼﺎﺑﺮﻳﻦ‪،‬ﻭﺍﳌﻘﺴﻄﲔ‪،‬ﻭﺍﳌﺘﻮﻛﻠﲔ‪،‬ﻭﺃﻥ‬
‫ﷲ ﻳـﺪﺍﻓﻊ ﻋـﻦ ﺍﻟـﺬﻳﻦ‬ ‫ﺍﷲ ﻣﻊ ﺍﻟﺼﺎﺑﺮﻳﻦ‪،‬ﻭﺃﻥ ﺍﷲ ﻭﱄ ﺍﳌﺘﻘﲔ‪،‬ﻭﺃﻧﻪ ﻭﱄﱡ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﺃﻥ ﺍ َ‬

‫‪ - ٧٢‬ﻣﺴﻨﺪ ﺍﻟﺸﺎﺷﻲ ‪ (١٣٣٢)(٣٢٦ / ٢) - ٣٣٥‬ﺣﺴﻦ‬

‫‪٧٩‬‬
‫ﺁﻣﻨﻮﺍ‪،...،‬ﺍﺟ‪‬ﺘﻬ‪‬ﺪﻭﺍ ﻟﻴﺘﺼﻔﻮﺍ ﺑﻜﻞ ﻫﺬﻩ ﺍﻟـﺼﻔﺎﺕ‪،‬ﺍﺑﺘﻐﺎﺀ ﻣﺮﺿـﺎﺗﻪ‪،‬ﻭﺣﺒﻪ‪،‬ﻭﺍﻟﻔﻮﺯ ﺑﻮﻻﻳﺘـﻪ‬
‫ﳍﻢ‪،‬ﻭﺩﻓﺎﻋﻪ ﻋﻨﻬﻢ‪.‬‬
‫ﺃﻣﺎ ﺇﺫﺍ ﻋﻠﻤﻮﺍ ﺃﻥ ﺍﷲ ﻻ ﳛﺐ ﺍﳋـﺎﺋﻨﲔ‪،‬ﻭﻻ ﺍﻟﻜـﺎﻓﺮﻳﻦ‪،‬ﻭﻻ ﺍﳌﺘﻜـﱪﻳﻦ‪،‬ﻭﻻ ﺍﳌﻌﺘـﺪﻳﻦ‪،‬ﻭﻻ‬
‫ﺍﻟﻈﺎﳌﲔ‪،‬ﻭﻻ ﺍﳌﻔﺴﺪﻳﻦ‪،‬ﻭﺃﻧﻪ ﻻ ﳛﺐ ﻛﻞ ‪‬ﺧﻮ‪‬ﺍﻥ ﻛﻔـﻮﺭ‪،‬ﺃﻭ ﻣـﻦ ﻛـﺎﻥ ﳐﺘـﺎ ﹰﻻ ﻓﺨـﻮﺭﺍ‬
‫‪،...،‬ﻻﺑﺘﻌﺪﻭﺍ ﻗﺪﺭ ﺍﺳﺘﻄﺎﻋﺘﻬﻢ ﻋﻦ ﻛﻞ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻘﺒﻴﺤـﺔ ﺣﺒ‪‬ـﺎ ﰲ ﺍﷲ ﻭﺭﻏﺒـﺔ ﰲ‬
‫ﺇﺭﺿﺎﺀﻩ‪.‬‬
‫ﺯ‪ -‬ﻷ‪‬ﻢ ﺇﺫﺍ ﺃﺣﺒﻮﺍ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋﻼ‪ -‬ﺃﻃﺎﻋﻮﺍ ﺃﻭﺍﻣﺮﻩ ﻭﺍﺟﺘﻨﺒﻮﺍ ﻧﻮﺍﻫﻴﻪ ﺑﻄﻴﺐ ﻧﻔﺲ ﻭﺭﺣﺎﺑﺔ‬
‫ﺻﺪﺭ؛ﻭﺷﺒ‪‬ﻮﺍ ﻋﻠﻰ ﺗﻔﻀﻴﻞ ﻣﺮﺍﺩﻩ ﻋﻠﻰ ﻣﺮﺍﺩﻫﻢ‪،‬ﻭﺗﻘﺪﱘ ﻛﻞ ﻏﺎﻝ ﻭﲦﲔ ﻣﻦ ﺃﺟﻠﻪ‪،‬ﻭﺍﻟﺘـﻀﺤﻴﺔ‬
‫ﻣﻦ ﺃﺟﻞ ﺇﺭﺿﺎﺀﻩ‪،‬ﻭﺿﺒﻂ ﺍﻟﺸﻬﻮﺍﺕ ﻣﻦ ﺃﺟﻞ ﻧﻴﻞ ﳏﺒﺘﻪ‪،‬ﻓﺎﳌﹸﺤﺐ ﳌﻦ ﳛﺐ ﻣﻄﻴﻊ‪.‬‬
‫ﺣـ‪ -‬ﻷﻥ ﺣﺐ ﺍﷲ ﻳﻌﲏ ﺍﺳﺘﺸﻌﺎﺭ ﻭﺟﻮﺩﻩ ‪-‬ﻋﺰ ﻭﺟﻞ ‪ -‬ﻣﻌﻨﺎ ﰲ ﻛﻞ ﻭﻗـﺖ ﻭﻣﻜﺎﻥ‪،‬ﳑـﺎ‬
‫ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺮﺍﺣﺔ ﻭﺍﻻﻃﻤﺌﻨﺎﻥ ﻭﺍﻟﺜﺒﺎﺕ‪،‬ﻭﻋﺪﻡ ﺍﻟﻘﻠﻖ ﺃﻭ ﺍﳊﺰﻥ‪،...،‬ﻭﻣﻦ ﰒ ﺳﻼﻣﺔ‬
‫ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻌﻀﻮﻳﺔ‪،…،‬ﺑﻞ ﻭﺍﻷﻫﻢ ﻣﻦ ﺫﻟﻚ ﺍﻟـﺴﻼﻣﺔ ﻣـﻦ‬
‫ﺍﳌﻌﺎﺻﻲ ﻭﺍﻵﺛﺎﻡ ‪.‬‬
‫ﻭﻣﺎ ﺃﲨﻞ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪:‬ﻣ‪‬ﻦ ﻛﺎﻥ ﺍﷲ ﻣﻌﻪ ‪،‬ﻓﻤ‪‬ﻦ ﻋﻠﻴﻪ ؟!‬
‫ﻃـ ‪ -‬ﻷﻥ ﺃﻋﺰ ﻣﺎ ﳝﻠﻜﻪ ﺍﻹﻧﺴﺎﻥ ‪ -‬ﺑﻌﺪ ﺇﳝﺎﻧﻪ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ ‪ -‬ﻫﻮ ﺍﻟﻜﺮﺍﻣﺔ " ﻭﻟﻴﺲ ﺍﳌـﺎﻝ‬
‫ﺃﻭ ﺍﳌﻨﺎﻝ‪،‬ﺃﻭ ﺍﳉﺎﻩ ﺃﻭ ﺍﻟﻘﺪﺭﺓ‪،...،‬ﻓﺎ‪‬ﺮﻡ ﻳﺘﻌﺬﺏ ﰲ ﺩﺍﺧﻠﻪ ﻗﺒﻞ ﺃﻥ ﳛﺎﺳﺒﻪ ﺍﻵﺧﺮﻭﻥ‪،‬ﻷﻧﻪ ﻋﻠﻰ‬
‫ﺲ ﺑﻐﻴﺎﺏ ﺍﻟﻜﺮﺍﻣﺔ ﺑﻔﻌﻞ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺪﻧﻴﺌﺔ‪،‬ﺃﻣﺎ ﺍﻹﻧﺴﺎﻥ ﺍﶈﺘـﺮﻡ‬
‫ﺑﺼﲑﺓ ﻣﻦ ﻗﺮﺍﺭﺓ ﻧﻔﺴﻪ ﺍﻟﱵ ﲢ ‪‬‬
‫ﺲ ﺑﻮﻓﺮﺓ ﺍﻟﻜﺮﺍﻣﺔ ﻟﺪﻳﻪ‪،‬ﻓﺈﻧـﻪ ﺃﺣـﺮ‪‬ﻯ ﺃﻥ ﻳﻌﺘﻠـﻲ ﺍﻟﻘﻤـﻢ ﺍﻟـﺴﺎﻣﻴﺔ ﻭﺍﳌﻨـﺎﺯﻝ‬ ‫ﺍﻟﺬﻱ ﳛ ‪‬‬
‫ﺍﻟﺮﻓﻴﻌﺔ‪...‬ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﺷﺄﻥ "ﻳﻮﺳﻒ" ﺍﻟﺼﺪ‪‬ﻳﻖ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﺣﲔ ﺗﻮﺳﻢ ﻓﻴﻪ ﻋﺰﻳﺰ ﻣﺼﺮ‬
‫ﺃﻥ ﻳﻨﻔﻌﻪ ﺫﺍﺕ ﻳﻮﻡ‪،‬ﻭﻳﻜﻮﻥ ﺧﻠﻴﻔﺔ ﻟﻪ ﻋﻠﻰ ﺷﻌﺒﻪ ‪،‬ﺃﻭ ﻳﺘﺨﺬﻩ ﻭﻟﺪﹰﺍ؛ﻟﺬﺍ ﻓﻘﺪ ﻗﺎﻝ ﻻﻣﺮﺃﺗﻪ ﺣـﲔ‬
‫ﺃﺗﻰ ﺑﻴﻮﺳﻒ ﻣﺴﺘﺒﺸﺮﹰﺍ ﺑﻪ ‪":‬ﺃﻛﺮِﻣﻲ ﻣﺜﻮﺍﻩ " ﺃﻱ ﺃﻛﺮﻣﻲ ﻣﻜﺎﻧﺘﻪ‪،‬ﻭﺍﺟﻌﻠﻴـﻪ ﳏـﻂ ﺍﺣﺘـﺮﺍﻡ‬
‫ﻭﺗﻘﺪﻳﺮ‪،‬ﻭﱂ ﻳﻮﺻﻬﺎ ﺑﺄﻱ ﺷﻲﺀ ﺁﺧﺮ ‪...‬ﻓﻠﻌﻠﻪ ﺭﺃﻯ ﺃﻥ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﺃﺳـﺎﺱ ﺍﻟﻜﺮﺍﻣـﺔ‬
‫ﺗﻨﺘﻬﻲ ﺑﺎﻹﻧﺴﺎﻥ ﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﳌﹰﺎ‪،‬ﻭﻗﺎﺩﺭﺍﹰ ﻋﻠﻰ ﺃﹰﻥ ﻳﺘﺨﺬ ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﻟﺴﻠﻴﻤﺔ ﻭﻓﻘﹰﺎ ﻷﺳـﺲ‬
‫ﻭﻗﻮﺍﻋﺪ ﺍﻟﺘﻔﻜﲑ ﺍﳊﻜﻴﻢ‪،‬ﻫﺬﺍ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﻭﺿﻌﻬﺎ ﻣﻮﺿﻊ ﺍﻟﺘﻨﻔﻴﺬ "‬
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‫ﻓﺈﺫﺍ ﺃﺭﺩﻧﺎ ﺍﻟﻜﺮﺍﻣﺔ ﻭﻧﺘﺎﺋﺠﻬﺎ ﻷﻃﻔﺎﻟﻨﺎ ﻓﻤﺎ ﺃﺣﺮﺍﻧﺎ ﺑﺄﻥ ‪‬ﺒﻬﺎ ﳍﻢ ﻣﻦ ﺧـﻼﻝ ﺣﺒـﻬﻢ ﳋـﺎﻟﻖ‬
‫ﺍﻟﻜﺮﺍﻣﺔ ﺍﻟﺬﻱ ﻛﺮ‪‬ﻡ ﺃﺑﺎﻫﻢ ﺁﺩﻡ ﻭﺃﺳﺠﺪ ﻟﻪ ﺍﳌﻼﺋﻜﺔ‪،‬ﻭﻗﺎﻝ ﻋﻨﻬﻢ‪ }:‬ﻭﹶﻟﻘﹶـ ‪‬ﺪ ﹶﻛ ‪‬ﺮ ‪‬ﻣﻨ‪‬ـﺎ ‪‬ﺑﻨِـﻲ ﺁ ‪‬ﺩ ‪‬ﻡ‬
‫ﻀ ﹾﻠﻨ‪‬ﺎﻫ‪ ‬ﻢ ‪‬ﻋﻠﹶﻰ ﻛﹶـِﺜ ٍﲑ ‪‬ﻣﻤ‪‬ـ ‪‬ﻦ ‪‬ﺧﹶﻠ ﹾﻘﻨ‪‬ـﺎ‬
‫ﺕ ‪‬ﻭﹶﻓ ‪‬‬
‫ﺤ ِﺮ ‪‬ﻭ ‪‬ﺭ ‪‬ﺯ ﹾﻗﻨ‪‬ﺎﻫ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ﱠﻄ‪‬ﻴﺒ‪‬ﺎ ِ‬
‫‪‬ﻭ ‪‬ﺣ ‪‬ﻤ ﹾﻠﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟ‪‬ﺒ ‪‬ﺮ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﻼ{ )‪ (٧٠‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪...‬‬ ‫‪‬ﺗ ﹾﻔﻀِﻴ ﹰ‬
‫ﺐ ﺍﷲ‬ ‫ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﳍﻢ ﺍﻟﺪﺭﺟﺎﺕ ﺍﻟﻌ‪‬ﻼ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪،‬ﻓﻼ ﻣﻔ ‪‬ﺮ ﻣﻦ ﻣﺴﺎﻋﺪ‪‬ﻢ ﻋﻠـﻰ ﺣـ ‪‬‬
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‫ﺍﻟﺬﻱ ﻳﻘﻮﺩﻫﻢ ﺇﱃ ﺍﻟﺘﻘﻮﻯ‪"،‬‬
‫ﺱ ِﺇﻧ‪‬ﺎ ‪‬ﺧﹶﻠ ﹾﻘﻨ‪‬ﺎﻛﹸﻢ ﻣ‪‬ﻦ ﹶﺫ ﹶﻛ ٍﺮ ‪‬ﻭﺃﹸﻧﺜﹶـﻰ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ـﺎ ﹸﻛ ‪‬ﻢ‬
‫ﻓﻴﺼﺒﺤﻮﺍ ﻣﻦ ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﻋﻨﻬﻢ ‪ }:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﲑ{ )‪ (١٣‬ﺳـﻮﺭﺓ‬
‫‪‬ﺷﻌ‪‬ﻮﺑ‪‬ﺎ ‪‬ﻭﹶﻗﺒ‪‬ﺎِﺋ ﹶﻞ ِﻟ‪‬ﺘﻌ‪‬ﺎ ‪‬ﺭﻓﹸﻮﺍ ِﺇﻥﱠ ﹶﺃ ﹾﻛ ‪‬ﺮ ‪‬ﻣ ﹸﻜ ‪‬ﻢ ﻋِﻨ ‪‬ﺪ ﺍﻟﻠﱠ ِﻪ ﹶﺃ‪‬ﺗﻘﹶﺎ ﹸﻛ ‪‬ﻢ ِﺇﻥﱠ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻋﻠِﻴ ‪‬ﻢ ‪‬ﺧِﺒ ‪‬‬
‫ﺍﳊﺠﺮﺍﺕ‬
‫ﻃﺮﻕ ﺗﺮﺳﻴﺦ ﺣﺐ ﺍﷲ –ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﰲ ﺍﻟﻄﻔﻞ ‪:‬‬
‫ﻭﻟﻨﺮﺳﺦ ﰲ ﺃﺫﻫﺎﻥ ﺃﻃﻔﺎﻟﻨﺎ ﺃ ﱠﻥ ﺣﺐ ﺍﷲ ﺗﻌﺎﱃ ﻳﺸﺘﻤﻞ ﺑﺎﺗﺒﺎﻉ ﺍﻵﰐ‪:‬‬
‫ﺃﻭ ﹰﻻ ‪ ":‬ﺗﱰﻳﻪ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﻃﺎﻋﺘﻪ ﻭﻣﺮﺍﻗﺒﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺳﺮ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻠﻦ ‪:‬‬
‫ﺟﺎﺀﺕ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ ﻛﻠﻬﺎ ﺗﻮﺿﺢ ﻭﺗﺆﻛﺪ ﺗﱰﻳﻪ ﺍﳋﺎﻟﻖ ﻓﻬﻮ ‪‬ﻣﱰﹼﻩ ﻋـﻦ ﺍﻟـﺸﺮﻛﺎﺀ‪،‬ﻟﻪ‬
‫ﺍﻷﻟﻮﻫﻴﺔ ﻭﺣﺪﻩ ﻭﻟﻪ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻭﺣﺪﻩ‪،‬ﻭﻟﻪ ﺍﳊﺎﻛﻤﻴﺔ ﻭﺣﺪﻩ‪،‬ﻭﻟﻪ ﺍﻷﻣـﺮ ﻭﺍﻟﻨـﻬﻲ ﻭﺣـﺪﻩ ‪}،‬‬
‫‪٧٤‬‬
‫‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬ﻪ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪‬ﻋﹸﻠﻮ‪‬ﺍ ﹶﻛِﺒﲑ‪‬ﺍ{ )‪ (٤٣‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‬
‫ﺴ ﹸﻜ ‪‬ﻢ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍﺟ‪‬ﺎ ‪‬ﻭ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ‪‬ﻧﻌ‪‬ﺎ ِﻡ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍﺟ‪‬ﺎ‬
‫ﺽ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﹶﻟﻜﹸﻢ ‪‬ﻣ ‪‬ﻦ ﺃﹶﻧ ﹸﻔ ِ‬‫ﺕ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻓﹶﺎ ِﻃ ‪‬ﺮ ﺍﻟﺴ‪‬ﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﺼ ‪‬ﲑ{ )‪ (١١‬ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ‬ ‫ﺴﻤِﻴ ‪‬ﻊ ﺍﻟ‪‬ﺒ ِ‬
‫ﺲ ﹶﻛ ِﻤﹾﺜِﻠ ِﻪ ‪‬ﺷ ‪‬ﻲ ٌﺀ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﻟ ‪‬‬
‫‪‬ﻳ ﹾﺬ ‪‬ﺭ ‪‬ﺅ ﹸﻛ ‪‬ﻢ ﻓِﻴ ِﻪ ﹶﻟ‪‬ﻴ ‪‬‬

‫‪ ٧٣‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ " ﺭﺍﺗﺐ ﺍﻟﻨﺎﺑﻠﺴﻲ"‪.‬ﳏﺒﺔ ﺍﷲ ﺃﺻﻞ ﺍﻟﺪﻳﻦ ‪:‬ﳏﺎﺿﺮﺓ ﻣﺴﺠﻠﺔ ﻋﻠﻰ ﺍﻟﺮﺍﺑﻂ ‪:‬‬
‫=‪ ٥٢٥١http://www.alminbar.net/alkhutab/khutbaa.asp?mediaURL‬ﺑﻮﺍﺳـــــﻄﺔ‬
‫‪.zip١١http://saaid.net/tarbiah/‬‬
‫ﻛﻴﻒ ﻧﺮﰊ ﺃﺑﻨﺎﺀﻧﺎ ﻋﻠﻰ ﺍﻹﳝﺎﻥ‪،‬ﺹ ‪،٣‬ﻣﻦ ﻣﻘﺎﻟﺔ ﻣﻨﺸﻮﺭﺓ ﻋﻠﻰ ﺍﻟﺮﺍﺑﻂ‪:‬‬
‫‪ .htm٨cd٢a٩١www.almodarresi..com/moha/e‬ﺑﻮﺍﺳــــــــــــــــــﻄﺔ‬
‫‪.zip١١http://saaid.net/tarbiah/‬‬
‫‪ - ٧٤‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪١٩٢‬‬
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‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻫـﻮ ﺧـﺎﻟﻖ ﺍﻟـﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺒـﺪﻋﻬﻤﺎ ﺑﻘﺪﺭﺗـﻪ ﻭﻣـﺸﻴﺌﺘﻪ‬
‫ﻭﺣﻜﻤﺘﻪ‪،‬ﺟﻌﻞ ﻟﻜﻢ ﻣﻦ ﺃﻧﻔﺴﻜﻢ ﺃﺯﻭﺍﺟ‪‬ﺎ؛ﻟﺘﺴﻜﻨﻮﺍ ﺇﻟﻴﻬﺎ‪،‬ﻭﺟﻌﻞ ﻟﻜﻢ ﻣﻦ ﺍﻷﻧﻌـﺎﻡ ﺃﺯﻭﺍﺟ‪‬ـﺎ‬
‫ﺫﻛﻮﺭ‪‬ﺍ ﻭﺇﻧﺎﺛﹰﺎ‪،‬ﻳﻜﺜﺮﻛﻢ ﺑﺴﺒﺒﻪ ﺑﺎﻟﺘﻮﺍﻟﺪ‪،‬ﻟﻴﺲ ﻳﺸﺒﻬﻪ ﺗﻌﺎﱃ ﻭﻻ ﳝﺎﺛﻠﻪ ﺷﻲﺀ ﻣﻦ ﳐﻠﻮﻗﺎﺗـﻪ‪،‬ﻻ ﰲ‬
‫ﺫﺍﺗﻪ ﻭﻻ ﰲ ﺃﲰﺎﺋﻪ ﻭﻻ ﰲ ﺻﻔﺎﺗﻪ ﻭﻻ ﰲ ﺃﻓﻌﺎﻟﻪ؛ﻷﻥ ﺃﲰﺎﺀﻩ ﻛﻠﱠﻬﺎ ﺣـﺴﲎ‪،‬ﻭﺻﻔﺎﺗِﻪ ﺻـﻔﺎﺕ‬
‫ﻛﻤﺎﻝ ﻭﻋﻈﻤﺔ‪،‬ﻭﺃﻓﻌﺎﻟﹶﻪ ﺗﻌﺎﱃ ﺃﻭﺟﺪ ‪‬ﺎ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻟﻌﻈﻴﻤﺔ ﻣﻦ ﻏﲑ ﻣﺸﺎﺭﻙ‪،‬ﻭﻫﻮ ﺍﻟـﺴﻤﻴﻊ‬
‫‪٧٥‬‬
‫ﺍﻟﺒﺼﲑ‪،‬ﻻ ﳜﻔﻰ ﻋﻠﻴﻪ ﻣِﻦ ﺃﻋﻤﺎﻝ ﺧﻠﻘﻪ ﻭﺃﻗﻮﺍﳍﻢ ﺷﻲﺀ‪،‬ﻭﺳﻴﺠﺎﺯﻳﻬﻢ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬
‫ﺲ ﹶﻛ ِﻤﹾﺜِﻠ ِﻪ ‪‬ﺷ ‪‬ﻲ ٌﺀ« ‪..‬ﻭﺍﻟﻔﻄﺮﺓ ﺗـﺆﻣﻦ‬
‫ﻓﻠﻴﺲ ﻫﻨﺎﻟﻚ ﻣﻦ ﺷﻲﺀ ﳝﺎﺛﻠﻪ ‪ -‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪»:-‬ﹶﻟ‪‬ﻴ ‪‬‬
‫‪‬ﺬﺍ ﺑﺪﺍﻫﺔ‪.‬ﻓﺨﺎﻟﻖ ﺍﻷﺷﻴﺎﺀ ﻻ ﲤﺎﺛﻠﻪ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻫﻲ ﻣﻦ ﺧﻠﻘﻪ ‪..‬ﻭﻣﻦ ﰒ ﻓﺈ‪‬ـﺎ ﺗﺮﺟـﻊ‬
‫ﻛﻠﻬﺎ ﺇﱃ ﺣﻜﻤﻪ ﻋﻨﺪ ﻣﺎ ﲣﺘﻠﻒ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﻋﻠﻰ ﺃﻣﺮ‪،‬ﻭﻻ ﺗﺮﺟﻊ ﻣﻌﻪ ﺇﱃ ﺃﺣﺪ ﻏﲑﻩ ﻷﻧﻪ ﻟﻴﺲ‬
‫ﻫﻨﺎﻙ ﺃﺣﺪ ﻣﺜﻠﻪ‪،‬ﺣﱴ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺃﻛﺜﺮ ﻣﻦ ﻣﺮﺟﻊ ﻭﺍﺣﺪ ﻋﻨﺪ ﺍﻻﺧﺘﻼﻑ‪.‬‬
‫ﺲ ﹶﻛ ِﻤﹾﺜِﻠ ِﻪ ‪‬ﺷ ‪‬ﻲ ٌﺀ« ‪..‬ﻓﺈﻥ ﺍﻟﺼﻠﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﻣﺎ ﺧﻠﻖ ﻟﻴﺴﺖ ﻣﻨﻘﻄﻌﺔ‬
‫ﻭﻣﻊ ﺃﻧﻪ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪» -‬ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺼ ‪‬ﲑ« ‪..‬ﰒ ﳛﻜﻢ ﺣﻜﻢ ﺍﻟﺴﻤﻴﻊ‬‫ﺴﻤِﻴ ‪‬ﻊ ﺍﹾﻟ‪‬ﺒ ِ‬
‫ﳍﺬﺍ ﺍﻻﺧﺘﻼﻑ ﺍﻟﻜﺎﻣﻞ‪.‬ﻓﻬﻮ ﻳﺴﻤﻊ ﻭﻳﺒﺼﺮ‪ »:‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﻟ ‪‬‬
‫ﺍﻟﺒﺼﲑ‪.‬‬
‫ﰒ ﺇﻧﻪ ﺇﺫ ﳚﻌﻞ ﺣﻜﻤﻪ ﻓﻴﻤﺎ ﳜﺘﻠﻔﻮﻥ ﻓﻴﻪ ﻣﻦ ﺷﻲﺀ ﻫﻮ ﺍﳊﻜﻢ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻔﺼﻞ‪.‬ﻳﻘﻴﻢ ﻫﺬﺍ ﻋﻠـﻰ‬
‫ﺣﻘﻴﻘﺔ ﺃﻥ ﻣﻘﺎﻟﻴﺪ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻛﻠﻬﺎ ﺇﻟﻴﻪ ﺑﻌﺪ ﻣﺎ ﻓﻄﺮﻫﺎ ﺃﻭﻝ ﻣﺮﺓ‪،‬ﻭﺷﺮﻉ ﳍﺎ ﻧﺎﻣﻮﺳﻬﺎ‬
‫ﺽ« ‪..‬ﻭﻫـﻢ ﺑﻌـﺾ ﻣـﺎ ﰲ ﺍﻟـﺴﻤﺎﻭﺍﺕ‬ ‫ﺕ ﻭ‪‬ﺍﻟﹾـﹶﺄ ‪‬ﺭ ِ‬‫ﺍﻟﺬﻱ ﻳﺪﺑﺮﻫﺎ‪»:‬ﹶﻟ ‪‬ﻪ ﻣ‪‬ﻘﺎﻟِﻴ ‪‬ﺪ ﺍﻟﺴ‪‬ﻤﺎﻭﺍ ِ‬
‫‪٧٦‬‬
‫ﻭﺍﻷﺭﺽ‪،‬ﻓﻤﻘﺎﻟﻴﺪﻫﻢ ﺇﻟﻴﻪ‪.‬‬
‫ﺠ ‪‬ﻌ ﹶﻞ ِﻟﱠﻠ ِﻪ ِﻧﺪ‪‬ﺍ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ‬
‫ﷲ ﹶﺃ ﹾﻛ‪‬ﺒ ‪‬ﺮ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬‬
‫ﺐ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍ ِ‬
‫ﻱ ﺍﻟ ﱠﺬ‪‬ﻧ ِ‬
‫ﷲ
ﹶﺃ ‪‬‬‫ﷲ ﻗﹶﺎ ﹶﻝ‪ :‬ﺳِﺌ ﹶﻞ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫ﺼﺪِﻳ ﹶﻘﻬ‪‬ﺎ‪}:‬ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻟﹶﺎ ﻳ‪‬ـ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ‬
‫ﺤﻠِﻴﹶﻠ ِﺔ ﺟ‪‬ﺎ ِﺭ ‪‬ﻙ‪ ،‬ﹶﻓﹶﺄ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗ ‪‬‬
‫ﻱ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﺰِﻧ ‪‬ﻲ ِﺑ ‪‬‬
‫ﻚ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬‬
‫‪‬ﺧﹶﻠ ﹶﻘ ‪‬‬

‫‪ - ٧٥‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ ‪(٤٣٢ / ٨) -‬‬

‫‪ - ٧٦‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٣١٤٦ / ٥) -‬‬
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‫ﻚ ‪‬ﻳ ﹾﻠ ‪‬ﻖ‬
‫ﺤ ‪‬ﻖ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬ﺰ‪‬ﻧﻮ ﹶﻥ ‪‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ﹾﻔ ‪‬ﻌ ﹾﻞ ﹶﺫِﻟ ‪‬‬
‫ﺲ ﺍﱠﻟﺘِﻲ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﺍﻟﱠﻠ ‪‬ﻪ ِﺇﻟﱠﺎ ﺑِﺎﹾﻟ ‪‬‬
‫‪‬ﻣ ‪‬ﻊ ﺍﻟﱠﻠ ِﻪ ﺇِﹶﻟﻬ‪‬ﺎ ﺁ ‪‬ﺧ ‪‬ﺮ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ﹾﻘ‪‬ﺘﻠﹸﻮ ﹶﻥ ﺍﻟ‪‬ﻨ ﹾﻔ ‪‬‬
‫‪٧٧‬‬
‫ﹶﺃﺛﹶﺎﻣ‪‬ﺎ{ )‪ (٦٨‬ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ‬
‫ﺠ ‪‬ﻌ ﹶﻞ ِﻟﱠﻠ ِﻪ ﻧِـﺪ‪‬ﺍ ‪‬ﻭﻫ‪‬ـ ‪‬ﻮ‬‫ﺐ ﹶﺃ ‪‬ﻋ ﹶﻈ ‪‬ﻢ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬‬ ‫ﻱ ﺍﻟ ﱠﺬ‪‬ﻧ ِ‬ ‫ﷲ
‪:‬ﹶﺃ ‪‬‬ ‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ﷲ ﻗﹶﺎ ﹶﻝ‪ :‬ﺳﹶﺄﹾﻟ ‪‬‬‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫ﺖ‪:‬ﺛﹸـ ‪‬ﻢ‬
‫ﻚ‪،‬ﹸﻗ ﹾﻠ ‪‬‬
‫ﻱ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ﹾﻥ ‪‬ﺗ ﹾﻘ‪‬ﺘ ﹶﻞ ‪‬ﻭﹶﻟ ‪‬ﺪ ‪‬ﻙ ‪‬ﻣﺨ‪‬ﺎﹶﻓ ﹶﺔ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻄ ‪‬ﻌ ‪‬ﻢ ‪‬ﻣ ‪‬ﻌ ‪‬‬
‫ﻚ ﹶﻟ ‪‬ﻌﻈِﻴ ‪‬ﻢ‪،‬ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬‬
‫ﺖ‪ِ:‬ﺇ ﱠﻥ ﹶﺫِﻟ ‪‬‬
‫ﻚ‪،‬ﹸﻗ ﹾﻠ ‪‬‬ ‫‪‬ﺧﹶﻠ ﹶﻘ ‪‬‬
‫‪٧٨‬‬
‫ﻱ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ﹾﻥ ‪‬ﺗﺰ‪‬ﺍِﻧ ‪‬ﻲ ‪‬ﺣﻠِﻴﹶﻠ ﹶﺔ ﺟ‪‬ﺎ ِﺭ ‪‬ﻙ‪.‬‬
‫ﹶﺃ ‪‬‬
‫ﻻ ﺑﺪ ﻟﻠﻤﺮﺑﲔ ﺃﻥ ﻳﻐﺮﺳﻮﺍ ﰲ ﻧﻔﻮﺱ ﺃﻃﻔﺎﳍﻢ ﺃﻥ ﺍﷲ ﻭﺍﺣﺪ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻭﻧﺘﻮﺟﻪ ﻟﻪ ﺑﺎﻟﻌﺒـﺎﺩﻩ‬
‫ﲔ{ )‪ (٥‬ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ‬‫ﺴ‪‬ﺘ ِﻌ ‪‬‬
‫ﻭﺍﻹﺧﻼﺹ ﻗﺎﻝ ﺗﻌﺎﱃ ‪ِ}:‬ﺇﻳ‪‬ﺎ ‪‬ﻙ ‪‬ﻧ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﻭِﺇﻳ‪‬ﺎ ‪‬ﻙ ‪‬ﻧ ‪‬‬
‫ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﻜﻠﻴﺔ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﺍﻟﱵ ﺗﻨﺸﺄ ﻋﻦ ﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﰲ ﺍﻟﺴﻮﺭﺓ‪.‬ﻓﻼ ﻋﺒﺎﺩﺓ ﺇﻻ ﻟﻠﹼﻪ‪،‬ﻭﻻ‬
‫ﺍﺳﺘﻌﺎﻧﺔ ﺇﻻ ﺑﺎﻟﻠﹼﻪ‪.‬‬
‫ﻭﻫﻨﺎ ﻛﺬﻟﻚ ﻣﻔﺮﻕ ﻃﺮﻳﻖ ‪..‬ﻣﻔﺮﻕ ﻃﺮﻳﻖ ﺑﲔ ﺍﻟﺘﺤﺮﺭ ﺍﳌﻄﻠﻖ ﻣﻦ ﻛﻞ ﻋﺒﻮﺩﻳﺔ‪،‬ﻭﺑﲔ ﺍﻟﻌﺒﻮﺩﻳﺔ‬
‫ﺍﳌﻄﻠﻘﺔ ﻟﻠﻌﺒﻴﺪ! ﻭﻫﺬﻩ ﺍﻟﻜﻠﻴﺔ ﺗﻌﻠﻦ ﻣﻴﻼﺩ ﺍﻟﺘﺤﺮﺭ ﺍﻟﺒﺸﺮﻱ ﺍﻟﻜﺎﻣﻞ ﺍﻟﺸﺎﻣﻞ‪.‬ﺍﻟﺘﺤﺮﺭ ﻣﻦ ﻋﺒﻮﺩﻳﺔ‬
‫ﺍﻷﻭﻫﺎﻡ‪.‬ﻭﺍﻟﺘﺤﺮﺭ ﻣﻦ ﻋﺒﻮﺩﻳﺔ ﺍﻟﻨﻈﻢ‪،‬ﻭﺍﻟﺘﺤﺮﺭ ﻣﻦ ﻋﺒﻮﺩﻳﺔ ﺍﻷﻭﺿﺎﻉ‪.‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻠﹼﻪ ﻭﺣﺪﻩ ﻫﻮ‬
‫ﺍﻟﺬﻱ ﻳﻌﺒﺪ‪،‬ﻭﺍﻟﻠﹼﻪ ﻭﺣﺪﻩ ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﺘﻌﺎﻥ‪،‬ﻓﻘﺪ ﲣﻠﺺ ﺍﻟﻀﻤﲑ ﺍﻟﺒﺸﺮﻱ ﻣﻦ ﺍﺳﺘﺬﻻﻝ ﺍﻟـﻨﻈﻢ‬
‫ﻭﺍﻷﻭﺿﺎﻉ ﻭﺍﻷﺷﺨﺎﺹ‪،‬ﻛﻤﺎ ﲣﻠﺺ ﻣﻦ ﺍﺳﺘﺬﻻﻝ ﺍﻷﺳﺎﻃﲑ ﻭﺍﻷﻭﻫﺎﻡ ﻭﺍﳋﺮﺍﻓﺎﺕ ‪..‬‬
‫ﻭﻫﻨﺎ ﻳﻌﺮﺽ ﻣﻮﻗﻒ ﺍﳌﺴﻠﻢ ﻣﻦ ﺍﻟﻘﻮﻯ ﺍﻹﻧﺴﺎﻧﻴﺔ‪،‬ﻭﻣﻦ ﺍﻟﻘﻮﻯ ﺍﻟﻄﺒﻴﻌﻴﺔ ‪..‬‬
‫ﻓﺄﻣﺎ ﺍﻟﻘﻮﻯ ﺍﻹﻧﺴﺎﻧﻴﺔ ‪ -‬ﺑﺎﻟﻘﻴﺎﺱ ﺇﱃ ﺍﳌﺴﻠﻢ ‪ -‬ﻓﻬﻲ ﻧﻮﻋﺎﻥ‪:‬ﻗﻮﺓ ﻣﻬﺘﺪﻳﺔ‪،‬ﺗﺆﻣﻦ ﺑﺎﻟﻠﹼـﻪ‪،‬ﻭﺗﺘﺒﻊ‬
‫ﻣﻨﻬﺞ ﺍﻟﻠﹼﻪ ‪..‬‬
‫ﻭﻫﺬﻩ ﳚﺐ ﺃﻥ ﻳﺆﺍﺯﺭﻫﺎ‪،‬ﻭﻳﺘﻌﺎﻭﻥ ﻣﻌﻬﺎ ﻋﻠﻰ ﺍﳋﲑ ﻭﺍﳊﻖ ﻭﺍﻟﺼﻼﺡ ‪..‬ﻭﻗﻮﺓ ﺿﺎﻟﺔ ﻻ ﺗﺘـﺼﻞ‬
‫ﺑﺎﻟﻠﹼﻪ ﻭﻻ ﺗﺘﺒﻊ ﻣﻨﻬﺠﻪ‪.‬ﻭﻫﺬﻩ ﳚﺐ ﺃﻥ ﳛﺎﺭ‪‬ﺎ ﻭﻳﻜﺎﻓﺤﻬﺎ ﻭﻳﻐﲑ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﻻ ﻳﻬﻮﻟﻦ ﺍﳌﺴﻠﻢ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻘﻮﺓ ﺍﻟﻀﺎﻟﺔ ﺿﺨﻤﺔ ﺃﻭ ﻋﺎﺗﻴﺔ‪.‬ﻓﻬﻲ ﺑﻀﻼﳍﺎ ﻋﻦ ﻣﺼﺪﺭﻫﺎ‬
‫ﺍﻷﻭﻝ ‪ -‬ﻗﻮﺓ ﺍﻟﻠﹼﻪ ‪ -‬ﺗﻔﻘﺪ ﻗﻮ‪‬ﺎ ﺍﳊﻘﻴﻘﻴﺔ‪.‬ﺗﻔﻘﺪ ﺍﻟﻐﺬﺍﺀ ﺍﻟﺪﺍﺋﻢ ﺍﻟﺬﻱ ﳛﻔﻆ ﳍﺎ ﻃﺎﻗﺘﻬﺎ‪.‬ﻭﺫﻟـﻚ‬

‫‪ - ٧٧‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ (٤٤٧٧) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜـﱰ ‪ (٢٦٧) -‬ﻭﺻـﺤﻴﺢ ﺍﺑـﻦ ﺣﺒـﺎﻥ ‪/ ١٠) -‬‬
‫‪(٤٤١٤)(٢٦١‬‬
‫‪ - ٧٨‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ (٧٥٢٠) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪(٤٤١٥)(٢٦٢ / ١٠) -‬‬
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‫ﻛﻤﺎ ﻳﻨﻔﺼﻞ ﺟﺮﻡ ﺿﺨﻢ ﻣﻦ ﳒﻢ ﻣﻠﺘﻬﺐ‪،‬ﻓﻤﺎ ﻳﻠﺒـﺚ ﺃﻥ ﻳﻨﻄﻔـﺊ ﻭﻳـﱪﺩ ﻭﻳﻔﻘـﺪ ﻧـﺎﺭﻩ‬
‫ﻭﻧﻮﺭﻩ‪،‬ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﻛﺘﻠﺘﻪ ﻣﻦ ﺍﻟﻀﺨﺎﻣﺔ‪.‬ﻋﻠﻰ ﺣﲔ ﺗﺒﻘﻰ ﻷﻳﺔ ﺫﺭﺓ ﻣﺘﺼﻠﺔ ﲟﺼﺪﺭﻫﺎ ﺍﳌـﺸﻊ‬
‫ﺖ ِﻓﹶﺌ ﹰﺔ ﹶﻛِﺜ ‪‬ﲑ ﹰﺓ ِﺑِﺈ ﹾﺫ ِﻥ ﺍﻟﱠﻠ ِﻪ« ‪..‬‬
‫ﻗﻮ‪‬ﺎ ﻭﺣﺮﺍﺭ‪‬ﺎ ﻭﻧﻮﺭﻫﺎ‪ »:‬ﹶﻛ ‪‬ﻢ ِﻣ ‪‬ﻦ ِﻓﹶﺌ ٍﺔ ﹶﻗﻠِﻴﹶﻠ ٍﺔ ﹶﻏﹶﻠ‪‬ﺒ ‪‬‬
‫ﻏﻠﺒﺘﻬﺎ ﺑﺎﺗﺼﺎﳍﺎ ﲟﺼﺪﺭ ﺍﻟﻘﻮﺓ ﺍﻷﻭﻝ‪،‬ﻭﺑﺎﺳﺘﻤﺪﺍﺩﻫﺎ ﻣﻦ ﺍﻟﻨﺒﻊ ﺍﻟﻮﺍﺣﺪ ﻟﻠﻘﻮﺓ ﻭﻟﻠﻌﺰﺓ ﲨﻴﻌﺎ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻘﻮﻯ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻓﻤﻮﻗﻒ ﺍﳌﺴﻠﻢ ﻣﻨﻬﺎ ﻫﻮ ﻣﻮﻗﻒ ﺍﻟﺘﻌﺮﻑ ﻭﺍﻟﺼﺪﺍﻗﺔ‪،‬ﻻ ﻣﻮﻗﻒ ﺍﻟﺘﺨﻮﻑ‬
‫ﻭﺍﻟﻌﺪﺍﺀ‪.‬ﺫﻟﻚ ﺃﻥ ﻗﻮﺓ ﺍﻹﻧﺴﺎﻥ ﻭﻗﻮﺓ ﺍﻟﻄﺒﻴﻌﺔ ﺻﺎﺩﺭﺗﺎﻥ ﻋﻦ ﺇﺭﺍﺩﺓ ﺍﻟﻠﹼﻪ ﻭﻣـﺸﻴﺌﺘﻪ‪.‬ﳏﻜﻮﻣﺘـﺎﻥ‬
‫ﺑﺈﺭﺍﺩﺓ ﺍﻟﻠﹼﻪ ﻭﻣﺸﻴﺌﺘﻪ‪،‬ﻣﺘﻨﺎﺳﻘﺘﺎﻥ ﻣﺘﻌﺎﻭﻧﺘﺎﻥ ﰲ ﺍﳊﺮﻛﺔ ﻭﺍﻻﲡﺎﻩ‪.‬‬
‫ﺇﻥ ﻋﻘﻴﺪﺓ ﺍﳌﺴﻠﻢ ﺗﻮﺣﻲ ﺇﻟﻴﻪ ﺃﻥ ﺍﻟﹼﻠﻪ ﺭﺑﻪ ﻗﺪ ﺧﻠﻖ ﻫﺬﻩ ﺍﻟﻘﻮﻯ ﻛﻠﻬﺎ ﻟﺘﻜـﻮﻥ ﻟـﻪ ﺻـﺪﻳﻘﺎ‬
‫ﻣﺴﺎﻋﺪﺍ ﻣﺘﻌﺎﻭﻧﺎ ﻭﺃﻥ ﺳﺒﻴﻠﻪ ﺇﱃ ﻛﺴﺐ ﻫﺬﻩ ﺍﻟﺼﺪﺍﻗﺔ ﺃﻥ ﻳﺘﺄﻣﻞ ﻓﻴﻬﺎ‪.‬ﻭﻳﺘﻌﺮﻑ ﺇﻟﻴﻬﺎ‪،‬ﻭﻳﺘﻌﺎﻭﻥ‬
‫ﻭﺇﻳﺎﻫﺎ‪،‬ﻭﻳﺘﺠﻪ ﻣﻌﻬﺎ ﺇﱃ ﺍﻟﻠﹼﻪ ﺭﺑﻪ ﻭﺭ‪‬ﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻘﻮﻯ ﺗﺆﺫﻳﻪ ﺃﺣﻴﺎﻧﺎ‪،‬ﻓﺈﳕﺎ ﺗﺆﺫﻳﻪ ﻷﻧﻪ ﱂ ﻳﺘﺪﺑﺮﻫﺎ ﻭﱂ ﻳﺘﻌﺮﻑ ﺇﻟﻴﻬﺎ‪،‬ﻭﱂ ﻳﻬﺘﺪ‬
‫ﺇﱃ ﺍﻟﻨﺎﻣﻮﺱ ﺍﻟﺬﻱ ﻳﺴﲑﻫﺎ‪.‬‬
‫ﻭﻟﻘﺪ ﺩﺭﺝ ﺍﻟﻐﺮﺑﻴﻮﻥ ‪ -‬ﻭﺭﺛﺔ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﺮﻭﻣﺎﻧﻴﺔ ‪ -‬ﻋﻠﻰ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﺳﺘﺨﺪﺍﻡ ﻗﻮﻯ ﺍﻟﻄﺒﻴﻌـﺔ‬
‫ﺑﻘﻮﳍﻢ‪»:‬ﻗﻬﺮ ﺍﻟﻄﺒﻴﻌﺔ« ‪..‬ﻭﳍﺬﺍ ﺍﻟﺘﻌﺒﲑ ﺩﻻﻟﺘﻪ ﺍﻟﻈﺎﻫﺮﺓ ﻋﻠﻰ ﻧﻈﺮﺓ ﺍﳉﺎﻫﻠﻴﺔ ﺍﳌﻘﻄﻮﻋﺔ ﺍﻟـﺼﻠﺔ‬
‫ﺑﺎﻟﻠﹼﻪ‪،‬ﻭﺑﺮﻭﺡ ﺍﻟﻜﻮﻥ ﺍﳌﺴﺘﺠﻴﺐ ﻟﻠﹼﻪ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﳌﺴﻠﻢ ﺍﳌﻮﺻﻮﻝ ﺍﻟﻘﻠﺐ ﺑﺮﺑﻪ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪،‬ﺍﳌﻮﺻﻮﻝ ﺍﻟﺮﻭﺡ ﺑـﺮﻭﺡ ﻫـﺬﺍ ﺍﻟﻮﺟـﻮﺩ‬
‫ﺍﳌﺴﺒﺤﺔ ﻟﻠﹼﻪ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪..‬‬
‫ﻓﻴﺆﻣﻦ ﺑﺄﻥ ﻫﻨﺎﻟﻚ ﻋﻼﻗﺔ ﺃﺧﺮﻯ ﻏﲑ ﻋﻼﻗﺔ ﺍﻟﻘﻬﺮ ﻭﺍﳉﻔﻮﺓ‪.‬ﺇﻧﻪ ﻳﻌﺘﻘﺪ ﺃﻥ ﺍﻟﻠﹼﻪ ﻫﻮ ﻣﺒﺪﻉ ﻫـﺬﻩ‬
‫ﺍﻟﻘﻮﻯ ﲨﻴﻌﺎ‪.‬ﺧﻠﻘﻬﺎ ﻛﻠﻬﺎ ﻭﻓﻖ ﻧﺎﻣﻮﺱ ﻭﺍﺣﺪ‪،‬ﻟﺘﺘﻌﺎﻭﻥ ﻋﻠﻰ ﺑﻠﻮﻍ ﺍﻷﻫﺪﺍﻑ ﺍﳌﻘـﺪﺭﺓ ﳍـﺎ‬
‫ﲝﺴﺐ ﻫﺬﺍ ﺍﻟﻨﺎﻣﻮﺱ‪.‬ﻭﺃﻧﻪ ﺳﺨﺮﻫﺎ ﻟﻺﻧﺴﺎﻥ ﺍﺑﺘﺪﺍﺀ ﻭﻳﺴﺮ ﻟﻪ ﻛـﺸﻒ ﺃﺳـﺮﺍﺭﻫﺎ ﻭﻣﻌﺮﻓـﺔ‬
‫ﻗﻮﺍﻧﻴﻨﻬﺎ‪.‬ﻭﺃﻥ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺸﻜﺮ ﺍﻟﻠﹼﻪ ﻛﻠﻤﺎ ﻫﻴﺄ ﻟﻪ ﺃﻥ ﻳﻈﻔﺮ ﲟﻌﻮﻧﺔ ﻣﻦ ﺇﺣﺪﺍﻫﺎ‪.‬ﻓﺎﻟﻠﹼﻪ ﻫﻮ‬
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‫ﺕ ﻭ‪‬ﻣﺎ ﻓِﻲ ﺍﻟﹾـﹶﺄ ‪‬ﺭ ِ‬
‫ﺨ ‪‬ﺮ ﻟﹶ ﹸﻜ ‪‬ﻢ ﻣﺎ ﻓِﻲ ﺍﻟﺴ‪‬ﻤﺎﻭﺍ ِ‬
‫ﺍﻟﺬﻱ ﻳﺴﺨﺮﻫﺎ ﻟﻪ‪،‬ﻭﻟﻴﺲ ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻬﺮﻫﺎ‪ »:‬ﺳ ‪‬‬
‫‪‬ﺟﻤِﻴﻌﹰﺎ« ‪..‬‬

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‫ﻭﺇﺫﻥ ﻓﺈﻥ ﺍﻷﻭﻫﺎﻡ ﻟﻦ ﲤﻸ ﺣﺴﻪ ﲡﺎﻩ ﻗﻮﻯ ﺍﻟﻄﺒﻴﻌﺔ ﻭﻟﻦ ﺗﻘﻮﻡ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﺍﳌﺨـﺎﻭﻑ ‪..‬ﺇﻧـﻪ‬
‫ﻳﺆﻣﻦ ﺑﺎﻟﻠﹼﻪ ﻭﺣﺪﻩ‪،‬ﻭﻳﻌﺒﺪ ﺍﻟﻠﹼﻪ ﻭﺣﺪﻩ‪،‬ﻭﻳﺴﺘﻌﲔ ﺑﺎﻟﻠﹼﻪ ﻭﺣﺪﻩ‪.‬ﻭﻫﺬﻩ ﺍﻟﻘﻮﻯ ﻣﻦ ﺧﻠﻖ ﺭﺑﻪ‪.‬ﻭﻫـﻮ‬
‫ﻳﺘﺄﻣﻠﻬﺎ ﻭﻳﺄﻟﻔﻬﺎ ﻭﻳﺘﻌﺮﻑ ﺃﺳﺮﺍﺭﻫﺎ‪،‬ﻓﺘﺒﺬﻝ ﻟﻪ ﻣﻌﻮﻧﺘﻬﺎ‪،‬ﻭﺗﻜﺸﻒ ﻟﻪ ﻋﻦ ﺃﺳﺮﺍﺭﻫﺎ‪.‬ﻓﻴﻌﻴﺶ ﻣﻌﻬﺎ‬
‫ﰲ ﻛﻮﻥ ﻣﺄﻧﻮﺱ ﺻﺪﻳﻖ ﻭﺩﻭﺩ ‪..‬ﻭﻣﺎ ﺃﺭﻭﻉ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ ‪ -
-‬ﻭﻫـﻮ ﻳﻨﻈـﺮ ﺇﱃ ﺟﺒـﻞ‬
‫ﺃﺣﺪ‪»:‬ﻫﺬﺍ ﺟﺒﻞ ﳛﺒﻨﺎ ﻭﳓﺒﻪ« ‪..‬ﻓﻔﻲ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻛﻞ ﻣﺎ ﳛﻤﻠﻪ ﻗﻠﺐ ﺍﳌﺴﻠﻢ ﺍﻷﻭﻝ ﳏﻤـﺪ‬
‫‪٧٩‬‬
‫‪ -
-‬ﻣﻦ ﻭﺩ ﻭﺃﻟﻔﺔ ﻭﲡﺎﻭﺏ‪،‬ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻄﺒﻴﻌﺔ ﰲ ﺃﺿﺨﻢ ﻭﺃﺧﺸﻦ ﳎﺎﻟﻴﻬﺎ‪.‬‬
‫ﻭﺑﻌﺪ ﺃﻥ ﻧﺒﲔ ﳍﻢ ﺫﻟﻚ ﻭﻧﻮﺿﺢ ﳍﻢ ﺃﻥ ﺍﷲ ﺭﻗﻴﺐ ﻋﻠﻴﻨﺎ ﻭﻋﻠﻰ ﻛﻞ ﺷـﻲﺀ ﰲ ﺍﻟﻜﻮﻥ‪،‬ﺑﻌـﺪ‬
‫ﺫﻟﻚ ﻧﺸﻌﺮﻫﻢ ﺑﺄﻥ ﺍﷲ ﻳﺮﺍﻗﺒﻨﺎ ﰲ ﺍﻟﺴ ‪‬ﺮ ﻭﺍﻟﻌﻠﻦ‪.‬‬
‫" ﺃﻣﺎ ﺗﺮﻭﻳﻀﻪ ] ﺍﻟﻄﻔﻞ [ ﻋﻠﻰ ﻣﺮﺍﻗﺒﺔ ﺍﷲ ﻭﻫﻮ ﻳﻌﻤﻞ‪،‬ﻓﻠﻴﺘﻌﻠﻢ ﺍﻹﺧﻼﺹ ﷲ ﺭﺏ ﺍﻟﻌـﺎﳌﲔ ﰲ‬
‫ﻛﻞ ﺃﻗﻮﺍﻟﻪ ﻭﺃﻋﻤﺎﻟﻪ ﻭﺳﺎﺋﺮ ﺗﺼﺮﻓﺎﺗﻪ‪.‬‬
‫ﺃﻣﺎ ﺗﺮﻭﻳﻀﻪ ﻋﻠﻰ ﻣﺮﺍﻗﺒﺔ ﺍﷲ ﻭﻫﻮ ﻳﻔﻜﺮ ﻓﻠﻴﺘﻌﻠﻢ ﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ﺗﻘﺮﺑﻪ ﻣﻦ ﺧﺎﻟﻘﻪ ﺍﻟﻌﻈﻴﻢ‪،‬ﻭﺍﻟﱵ ‪‬ﺎ‬
‫ﻳﻨﻔﻊ ﻧﻔﺴﻪ ﻭﻳﻨﻔﻊ ﳎﺘﻤﻌﻪ ﻭﻳﻨﻔﻊ ﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ‪،‬ﺑﻞ ﳚﺐ ﺃﻥ ﻳﺮﻭ‪‬ﺽ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﻋﻘﻠﻪ ﻭﻗﻠﺒﻪ‬
‫ﻭﻫﻮﺍﻩ ﺗﺒﻌﹰﺎ ﳌﺎ ﺟﺎﺀ ﺑﻪ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ –
–‬
‫ﺃﻣﺎ ﺗﺮﻭﻳﻀﻪ ﻋﻠﻰ ﻣﺮﺍﻗﺒﺔ ﺍﷲ ﻭﻫﻮ ﳛﺲ‪...‬ﻓﻠﻴﺘﻌﻠﻢ ﻛﻞ ﺇﺣﺴﺎﺱ ﻧﻈﻴﻒ‪،‬ﻭﻟﻴﺘﺮﺑ‪‬ﻰ ﻋﻠـﻰ ﻛـﻞ‬
‫ﺷﻌﻮﺭ ﻃﺎﻫﺮ‪...‬ﻓﻼ ﳛﺴﺪ‪،‬ﻭﻻ ﳛﻘﺪ‪،‬ﻭﻻ ﻳﻨ ‪‬ﻢ‪،‬ﻭﻻ ﻳﺘﻤﺘﻊ ﺍﳌﺘﺎﻉ ﺍﻟ ‪‬ﺪﻧِﺲ‪،‬ﻭﻻ ﻳﺸﺘﻬﻲ ﺍﻟﺸﻬﻮﺍﺕ‬
‫‪٨٠‬‬
‫ﺍﻟﺒﺎﻃﻠﺔ‪..‬‬
‫ﻓﺎﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﻳﺴﻤﻊ ﻭﻳﺮﻯ ﻛﻞ ﺷﻲﺀ ﺳﻮﺍﺀ ﰲ ﺍﻟﺴﺮ ﻭﺍﳉﻬﺮ ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻋ‪‬ـﺎِﻟ ‪‬ﻢ‬
‫ﺸﻬ‪‬ﺎ ‪‬ﺩ ِﺓ ﺍﹾﻟ ﹶﻜِﺒ ‪‬ﲑ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘﻌ‪‬ﺎ ِﻝ }‪ {٩‬ﺳﻮ‪‬ﺍﺀ ﻣ‪‬ﻨﻜﹸﻢ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺳ ‪‬ﺮ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ﹶﻝ ‪‬ﻭﻣ‪‬ﻦ ‪‬ﺟ ‪‬ﻬ ‪‬ﺮ ِﺑ ِﻪ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻫ‪‬ـ ‪‬ﻮ‬
‫ﺐ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻐ‪‬ﻴ ِ‬
‫ﺏ ﺑِﺎﻟ‪‬ﻨ ‪‬ﻬﺎ ِﺭ )‪ {(١٠‬ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‬ ‫ﻒ ﺑِﺎﻟﱠﻠ‪‬ﻴ ِﻞ ‪‬ﻭﺳ‪‬ﺎ ِﺭ ‪‬‬
‫ﺨ ٍ‬‫ﺴ‪‬ﺘ ‪‬‬
‫‪‬ﻣ ‪‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹸﻛ ﱠﻞ ﺷ‪‬ﻲ ٍﺀ ِﻣﻤ‪‬ﺎ ‪‬ﻳﺸ‪‬ﺎ ِﻫ ‪‬ﺪ ‪‬ﻩ ﺍﻟ ِﻌﺒ‪‬ﺎ ‪‬ﺩ‪ ،‬ﻭ ِﻣﻤ‪‬ﺎ ‪‬ﻳﻐِﻴﺐ‪ ‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﻋﻮ‪‬ﺍِﻟ ٍﻢ ﹶﻻ ِﻧﻬ‪‬ﺎ‪‬ﻳ ﹶﺔ ﹶﻟﻬ‪‬ﺎ‪ ،‬ﻭ ﹶﻻ‬ ‫‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﺍ ُ‬
‫ﻁ ِﺑ ﹸﻜ ﱢﻞ ‪‬ﺷﻲ ٍﺀ ِﻋﻠﹾﻤﹰﺎ ‪.‬‬ ‫ﺨﻔﹶﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺷ‪‬ﻲ ٌﺀ ِﻣ‪‬ﻨ ‪‬ﻪ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﻟ ﹶﻜِﺒ ‪‬ﲑ ﺍ ﹸﳌ‪‬ﺘﻌ‪‬ﺎﻟِﻲ ‪‬ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ﺷ‪‬ﻲ ٍﺀ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﹶﺃﺣ‪‬ﺎ ﹶ‬ ‫‪‬ﻳ ‪‬‬

‫‪ - ٧٩‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٢٥ / ١) -‬‬

‫‪ - ٨٠‬ﻋﻠﻮﺍﻥ‪،‬ﻋﺒﺪ ﺍﷲ ﻧﺎﺻﺢ‪ ،‬ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﰲ ﺍﻹﺳﻼﻡ‪،‬ﺟـ‪١٧٠-١٦٩/١‬‬
‫‪٨٥‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻤ ‪‬ﻪ ‪‬ﺟﻤِﻴﻌـﹰﺎ‬
‫ﻆ ِﺑ ِﻪ‪،‬ﹶﺃ ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬ﺮ ِﺑ ِﻪ ‪‬ﻭﹶﺃ ‪‬ﻋﹶﻠ‪‬ﻨ ‪‬ﻪ‪ ،‬ﹶﻓِﺈ ﱠﻥ ﺍ َ‬
‫‪‬ﻭﺳ‪‬ﻮﺍ ٌﺀ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﷲِ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺳ ‪‬ﺮ ﹶﻗ ‪‬ﻮﹶﻟ ‪‬ﻪ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺘﹶﻠ ﱠﻔ ﹾ‬
‫ﻼ ِﻡ ﺍﻟﱠﻠﻴ‪‬ـ ِﻞ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ‬
‫ﺨﻔﹶﻰ ﻓِﻲ ‪‬ﺑ‪‬ﻴِﺘ ِﻪ ﻓِﻲ ﹶﻇ ﹶ‬
‫ﺨﻔﹶﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﻣ‪‬ﻨ ‪‬ﻪ ﺷ‪‬ﻲ ٌﺀ؛ ‪‬ﻭﺳ‪‬ﻮﺍ ٌﺀ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ‪‬ﻣ ِﻦ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﺴ ‪‬ﻤ ‪‬ﻌ ‪‬ﻪ‪ ،‬ﹶﻻ ‪‬ﻳ ‪‬‬
‫‪‬ﻭ‪‬ﻳ ‪‬‬
‫‪٨١‬‬
‫ﺴﻮ‪‬ﺍ ِﺀ ‪.‬‬
‫ﷲ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬‬
‫ﺏ ﺑِﺎﻟ‪‬ﻨﻬ‪‬ﺎ ِﺭ (‪ ،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻬﻤ‪‬ﺎ ﻓِﻲ ِﻋ ﹾﻠ ِﻢ ﺍ ِ‬
‫ﹶﻇ ‪‬ﻬ ‪‬ﺮ ‪‬ﻭﺳ‪‬ﺎ ‪‬ﺭ ﻓِﻲ ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ِﺭ ) ﺳ‪‬ﺎ ِﺭ ‪‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻳﺸﻌﺮ ﺑﺎﻥ ﺍﷲ ﻳﺮﺍﻗﺒﻪ ﻓﻬﺬﺍ ﻳﻨﻌﻜﺲ ﺇﳚﺎﺑﺎ ﻋﻠﻲ ﺳﻠﻮﻛﻪ ﻭﺷﻌﻮﺭﻩ ﻭﺗﺼﺮﻓﺎﺗﻪ‪٠‬‬
‫ﻚ ‪‬ﺗﺮ‪‬ﺍ ‪‬ﻩ‪ ،‬ﹶﻓِﺈ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ﹸﻜ ‪‬ﻦ ﺗ‪‬ـﺮ‪‬ﺍ ‪‬ﻩ ﹶﻓِﺈﻧ‪‬ـ ‪‬ﻪ‬
‫ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ -
-‬ﻋﻦ ﺍﻹﺣﺴﺎﻥ‪ ):‬ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻛﹶﺄ‪‬ﻧ ‪‬‬
‫‪٨٢‬‬
‫‪‬ﻳﺮ‪‬ﺍ ‪‬ﻙ (‬
‫ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪:‬ﻣﻌﻨﺎﻩ ﺃﻧﻚ ﺇﳕﺎ ﺗﺮﺍﻋﻰ ﺍﻵﺩﺍﺏ ﺍﳌﺬﻛﻮﺭﺓ ﺇﺫﺍ ﻛﻨﺖ ﺗﺮﺍﻩ ﻭﻳﺮﺍﻙ‪،‬ﻟﻜﻮﻧﻪ ﻳـﺮﺍﻙ ﻻ‬
‫ﻟﻜﻮﻧﻚ ﺗﺮﺍﻩ ﻓﻬﻮ ﺩﺍﺋﻤﺎ ﻳﺮﺍﻙ‪،‬ﻓﺄﺣﺴﻦ ﻋﺒﺎﺩﺗﻪ ﻭﺇﻥ ﱂ ﺗﺮﻩ‪،‬ﻓﺘﻘﺪﻳﺮ ﺍﳊﺪﻳﺚ‪:‬ﻓﺈﻥ ﱂ ﺗﻜﻦ ﺗـﺮﺍﻩ‬
‫ﻓﺎﺳﺘﻤﺮ ﻋﻠﻰ ﺇﺣﺴﺎﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻓﺈﻧﻪ ﻳﺮﺍﻙ‪.‬ﻗﺎﻝ‪:‬ﻭﻫﺬﺍ ﺍﻟﻘﺪﺭ ﻣﻦ ﺍﳊﺪﻳﺚ ﺃﺻﻞ ﻋﻈﻴﻢ ﻣﻦ ﺃﺻﻮﻝ‬
‫ﺍﻟﺪﻳﻦ‪،‬ﻭﻗﺎﻋﺪﺓ ﻣﻬﻤﺔ ﻣﻦ ﻗﻮﺍﻋﺪ ﺍﳌﺴﻠﻤﲔ‪،‬ﻭﻫﻮ ﻋﻤﺪﺓ ﺍﻟﺼﺪﻳﻘﲔ ﻭﺑﻐﻴـﺔ ﺍﻟـﺴﺎﻟﻜﲔ ﻭﻛـﱰ‬
‫ﺍﻟﻌﺎﺭﻓﲔ ﻭﺩﺃﺏ ﺍﻟﺼﺎﳊﲔ‪،‬ﻭﻫﻮ ﻣﻦ ﺟﻮﺍﻣﻊ ﺍﻟﻜﻠﻢ ﺍﻟﱵ ﺃﻭﺗﻴﻬﺎ
‪،‬ﻭﻗﺪ ﻧﺪﺏ ﺃﻫﻞ ﺍﻟﺘﺤﻘﻴﻖ ﺇﱃ‬
‫ﳎﺎﻟﺴﺔ ﺍﻟﺼﺎﳊﲔ‪،‬ﻟﻴﻜﻮﻥ ﺫﻟﻚ ﻣﺎﻧﻌﺎ ﻣﻦ ﺍﻟﺘﻠﺒﺲ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﻨﻘﺎﺋﺺ ﺍﺣﺘﺮﺍﻣﺎ ﳍﻢ ﻭﺍﺳـﺘﺤﻴﺎﺀ‬
‫‪٨٣‬‬
‫ﻣﻨﻬﻢ‪،‬ﻓﻜﻴﻒ ﲟﻦ ﻻ ﻳﺰﺍﻝ ﺍﷲ ﻣﻄﻠﻌﺎ ﻋﻠﻴﻪ ﰲ ﺳﺮﻩ ﻭﻋﻼﻧﻴﺘﻪ؟ ﺍﻧﺘﻬﻰ‬
‫ﻣﺎﺫﺍ ﳚﲏ ﺃﻃﻔﺎﻟﻨﺎ ﻣﻦ ﻏﺮﺱ ﺭﻭﺡ ﺍﳌﺮﺍﻗﺒﺔ ﰲ ﻧﻔﻮﺳﻬﻢ‪:‬‬
‫‪-‬ﺇﻥ ﻣﺮﺍﻗﺒﻪ ﺍﷲ ﰲ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻠﻦ ﺗﻮﻗﻆ ﰲ ﺿﻤﲑﻩ ﺍﳋﻮﻑ ﻓﻴﺒﻌﺪﻩ ﻋﻦ ﺍﺭﺗﻜـﺎﺏ ﺍﻟـﺬﻧﻮﺏ‬
‫ﻭﺍﳌﻌﺎﺻﻲ ﻓﺈﺫﺍ ﺃﺧﻄﺄ ﺃﻭ ﺯﻝ ﺑﺴﺒﺐ ﺿﻌﻔﻪ ﺍﻟﺒﺸﺮﻱ ﻓﺈﻧﻪ ﺳـﺮﻋﺎﻥ ﻣـﺎ ﻳﺒـﺎﺩﺭ ﺇﱃ ﺍﻟﺘﻮﺑـﺔ‬
‫ﻭﺍﻻﺳﺘﻐﻔﺎﺭ‪.‬‬
‫‪-‬ﻭﺍﳌﺮﺍﻗﺒﺔ ﺗﺆﺩﻱ ﺇﱃ ﺍﳊﻴﺎﺀ‪.‬‬

‫‪ - ٨١‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(١٧١٧ / ١) -‬‬

‫‪ - ٨٢‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٥٠) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ ( ١٠٢) -‬ﻭﺻـﺤﻴﺢ ﺍﺑـﻦ ﺣﺒـﺎﻥ ‪(٣٧٥ / ١) -‬‬
‫)‪(١٥٩‬‬
‫‪ - ٨٣‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ -‬ﻁ ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪(١٢٠ / ١) -‬‬
‫‪٨٦‬‬
‫ﻭﻣﺎ ﺃﺣﻮﺝ ﺍﻟﻮﻟﺪ ﻭﻫﻮ ﺻﻐﲑ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﺣﱴ ﻳﻮﺍﺟﻪ ﺍﳊﻴﺎﺓ ﺑﻨﻔﺴﻪ ﻣﻄﻤﺌﻨﻪ ﻭﺿﻤﲑ ﻳﻘﻆ‬
‫‪٨٤‬‬
‫ﻭﺍﻉ ﻳﻔﺴﺢ ﺃﻣﺎﻣﻪ ﺍﻟﻄﺮﻳﻖ ﻟﻴﺨﺪﻡ ﻧﻔﺴﻪ ﻭﺃﺳﺮﺗﻪ ﻭﳎﺘﻤﻌﻪ ﻭﺑﻼﺩﻩ‪".‬‬
‫ﺛﺎﻧﻴﹰﺎ‪:‬ﺣﺴﻦ ﺍﻟﻈﻦ ﺑﺎﷲ ﻭﺍﻟﻠﺠﻮﺀ ﺇﻟﻴﻪ ﻭﺍﳋﻮﻑ ﻣﻨﻪ‪:‬‬
‫ﺇﻥ ﺣﺴﻦ ﺍﻟﻈﻦ ﺑﺎﷲ ﺻﻔﺔ ﺭﺍﺳﺨﺔ ﻋﻠﻰ ﻛﻞ ﻣﺆﻣﻦ ﺇﻥ ﻳﻐﺮﺳﻬﺎ ﰲ ﻗﻠﺒﻪ‪،.‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪ ،‬ﻋ ِﻦ‬
‫‪٨٥‬‬
‫ﺴ ِﻦ ﺍﹾﻟ ِﻌﺒ‪‬ﺎ ‪‬ﺩ ِﺓ‪.‬‬
‫ﺴ ‪‬ﻦ ﺍﻟ ﱠﻈ ‪‬ﻦ ِﻣ ‪‬ﻦ ‪‬ﺣ ‪‬‬
‫ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺣ ‪‬‬
‫ﺙ‪:‬ﻣ‪‬ـ ِﻦ‬
‫ﻼ ٍ‬
‫ﺖ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪‬ﻳﻘﹸﻮ ﹸﻝ ﹶﻗ‪‬ﺒ ﹶﻞ ‪‬ﻣ ‪‬ﻮِﺗ ِﻪ ﺑِـﹶﺜ ﹶ‬ ‫ﺖ ﺟ‪‬ﺎِﺑﺮ‪‬ﺍ‪،‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹶﻥ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺴ ‪‬ﻦ‪،‬ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﻔ ‪‬ﻌ ﹾﻞ‪.‬‬
‫ﺕ ِﺇ ﱠﻻ ‪‬ﻭ ﹶﻇ‪‬ﻨ ‪‬ﻪ ﺑِﺎﻟﱠﻠ ِﻪ ‪‬ﺣ ‪‬‬ ‫ﻉ ِﻣﻨ‪ ‬ﹸﻜ ‪‬ﻢ ﹶﺃ ﹾﻥ ﹶﻻ ‪‬ﻳﻤ‪‬ﻮ ‪‬‬‫ﺍ ‪‬ﺳ‪‬ﺘﻄﹶﺎ ‪‬‬
‫ﺙ‪ :‬ﹶﻻ ‪‬ﻳﻤ‪‬ـﻮ‪‬ﺗ ‪‬ﻦ‬ ‫ﻼ ٍ‬ ‫ﺖ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪‬ﻳﻘﹸﻮ ﹸﻝ ﹶﻗ‪‬ﺒ ﹶﻞ ‪‬ﻣ ‪‬ﻮِﺗ ِﻪ ِﺑﹶﺜ ﹶ‬
‫ﷲ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ ‪‬ﻋ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ِﺮ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫‪٨٦‬‬
‫ﻼ‪.‬‬
‫ﺴ ‪‬ﻦ ﺍﻟ ﱠﻈ ‪‬ﻦ ﺑِﺎﻟﱠﻠ ِﻪ ‪‬ﺟ ﱠﻞ ‪‬ﻭ ‪‬ﻋ ﹶ‬
‫ﺤِ‬ ‫ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ِﺇ ﱠﻻ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻳ ‪‬‬
‫ﺕ ‪‬ﻭ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ‪‬ﻧﻨ‪‬ﺎ ‪‬ﺭ ﹶﻏﺒ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ ‪‬ﻫﺒ‪‬ﺎ‬ ‫ﺨ‪‬ﻴﺮ‪‬ﺍ ِ‬‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﻗﺎﻓﻠﺔ ﺍﻷﻧﺒﻴﺎﺀ‪ِ..}:‬ﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳﺴ‪‬ﺎ ِﺭﻋ‪‬ﻮ ﹶﻥ ﻓِﻲ ﺍﻟﹾ ‪‬‬
‫ﲔ{ )‪ (٩٠‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ‬ ‫‪‬ﻭﻛﹶﺎﻧ‪‬ﻮﺍ ﹶﻟﻨ‪‬ﺎ ﺧ‪‬ﺎ ِﺷ ِﻌ ‪‬‬
‫ﺃﻱ‪:‬ﻳﺒﺎﺩﺭﻭﻥ ﺇﻟﻴﻬﺎ ﻭﻳﻔﻌﻠﻮ‪‬ﺎ ﰲ ﺃﻭﻗﺎ‪‬ﺎ ﺍﻟﻔﺎﺿﻠﺔ‪،‬ﻭﻳﻜﻤﻠﻮ‪‬ﺎ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﻼﺋﻖ ﺍﻟﺬﻱ ﻳﻨﺒﻐـﻲ‬
‫ﻭﻻ ﻳﺘﺮﻛﻮﻥ ﻓﻀﻴﻠﺔ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻴﻬﺎ‪،‬ﺇﻻ ﺍﻧﺘﻬﺰﻭﺍ ﺍﻟﻔﺮﺻﺔ ﻓﻴﻬﺎ‪ }،‬ﻭ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ‪‬ﻧﻨ‪‬ﺎ ‪‬ﺭ ﹶﻏﺒ‪‬ـﺎ ‪‬ﻭ ‪‬ﺭ ‪‬ﻫﺒ‪‬ـﺎ {‬
‫ﺃﻱ‪:‬ﻳﺴﺄﻟﻮﻧﻨﺎ ﺍﻷﻣﻮﺭ ﺍﳌﺮﻏﻮﺏ ﻓﻴﻬﺎ‪،‬ﻣﻦ ﻣﺼﺎﱀ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪،‬ﻭﻳﺘﻌﻮﺫﻭﻥ ﺑﻨﺎ ﻣـﻦ ﺍﻷﻣـﻮﺭ‬
‫ﺍﳌﺮﻫﻮﺏ ﻣﻨﻬﺎ‪،‬ﻣﻦ ﻣﻀﺎﺭ ﺍﻟﺪﺍﺭﻳﻦ‪،‬ﻭﻫﻢ ﺭﺍﻏﺒﻮﻥ ﺭﺍﻫﺒﻮﻥ ﻻ ﻏﺎﻓﻠﻮﻥ‪،‬ﻻﻫﻮﻥ ﻭﻻ ﻣـﺪﻟﻮﻥ‪}،‬‬
‫‪٨٧‬‬
‫ﲔ { ﺃﻱ‪:‬ﺧﺎﺿﻌﲔ ﻣﺘﺬﻟﻠﲔ ﻣﺘﻀﺮﻋﲔ‪،‬ﻭﻫﺬﺍ ﻟﻜﻤﺎﻝ ﻣﻌﺮﻓﺘﻬﻢ ﺑﺮ‪‬ﻢ‪.‬‬ ‫‪‬ﻭﻛﹶﺎﻧ‪‬ﻮﺍ ﹶﻟﻨ‪‬ﺎ ﺧ‪‬ﺎ ِﺷ ِﻌ ‪‬‬
‫" ﺇﻥ ﺍﷲ ﻓﻄﺮ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟـﺎﺀ ﻭﻳﻌﻤـﻞ ﻫـﺬﺍﻥ ﺍﳋﻄـﺎﻥ ﺑﺎﺳـﺘﻤﺮﺍﺭ ﰲ‬
‫‪٨٨‬‬
‫ﻧﻔﺴﻪ‪،‬ﻭﲟﻘﺪﺍﺭ ﺍﲡﺎﻫﻬﻤﺎ ﺍﻻﲡﺎﻩ ﺍﻟﺴﻠﻴﻢ؛ﻳﻔﻮﺯ ﺍﳌﺴﻠﻢ ﺑﺎﻷﻣﻦ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺑﺎﳉﻨﺔ ﰲ ﺍﻵﺧﺮﺓ "‬
‫ﺍﻵﺛﺎﺭ ﺍﻟﻄﻴﺒﺔ ﻭﺍﻟﺜﻤﺎﺭ ﺍﳊﺴﻨﺔ ﺍﻟﱵ ﳚﻨﻴﻬﺎ ﺍﻟﻔﺮﺩ ﻣﻦ ﺧﻮﻧﻪ ﻣﻦ ﺍﷲ‪:‬‬

‫‪ - ٨٤‬ﺳﻬﺎﻡ ﺹ ‪١٩٦‬‬
‫‪ - ٨٥‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٦٣١) (٣٩٩ / ٢) -‬ﺻﺤﻴﺢ ﻟﻐﲑﻩ‬
‫‪ - ٨٦‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٦٣٨-٦٣٧) (٤٠٤ / ٢) -‬ﺻﺤﻴﺢ‬
‫‪ - ٨٧‬ﺗﻔﺴﲑ ﺍﻟﺴﻌﺪﻱ ‪(٥٣٠ / ١) -‬‬
‫‪ - ٨٨‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪١٩٨‬‬
‫‪٨٧‬‬
‫)‪"(١‬ﺇﻥ ﺍﳋﻮﻑ ﻣﻦ ﺍﷲ ﳛﻴﻲ ﺿﻤﲑ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﻟﻴﻘﻈﺔ ﻭﺍﳋﺸﻴﺔ‪،‬ﻭﻣﺮﺍﻗﺒﺔ ﺍﷲ ‪-‬ﺟﻞ ﻭﻋـﻼ‬
‫‪،-‬ﻓﻴﻤﻨﻊ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻻﺳﺘﺮﺳﺎﻝ ﰲ ﺍﳌﻌﺎﺻﻲ ﻭﺍﻵﺛﺎﻡ‪،‬ﻭﳚﻨﻴﻪ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﳊﺮﺍﻡ‪،‬ﻭﻳﺒﻌـﺚ ﰲ‬
‫ﺍﻹﻧﺴﺎﻥ ﺭﻭﺡ ﺍﻟﺸﺠﺎﻋﺔ‪،‬ﻭﻳﺪﻓﻌﻪ ﺇﱃ ﺍﳉﻬﺮ ﺑﺎﳊﻖ‪،‬ﻓﻼ ﳛﺴﺒﻮﻥ ﻟﻠﺨﻠﻖ ﺣﺴﺎﺑﹰﺎ ﻭﻻ ﻳﺘﻬﻴﺒﻮﻥ ﻣﻦ‬
‫ﺸ ‪‬ﻮ ﹶﻥ‬
‫ﺨ‪‬‬‫ﺸ ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺨ‪‬‬‫ﺕ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺃﺣﺪ‪،‬ﻭﻻ ﳜﺎﻓﻮﻥ ﻣﻦ ﳐﻠﻮﻕ ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ‪‬ﺒﱢﻠﻐ‪‬ﻮ ﹶﻥ ِﺭﺳ‪‬ﺎﻟﹶﺎ ِ‬
‫ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ِﺇﻟﱠﺎ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ﹶﻛﻔﹶﻰ ﺑِﺎﻟﱠﻠ ِﻪ ‪‬ﺣﺴِﻴﺒ‪‬ﺎ{ )‪ (٣٩‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‬
‫ﻍ‬
‫ﺤ ‪‬ﻤ ٍﺪ‪ِ،‬ﺑﹶﺄ ﹸ‪ ‬ﻢ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳﻘﹸﻮﻣ‪‬ـﻮ ﹶﻥ ﺑِـِﺈﺑ‪‬ﻼ ِ‬‫ﷲ ‪‬ﺗﻌ‪‬ﺎﱃ ﺍﻷَﻧﺒﻴﺎ ُﺀ ﺍﻟ ِﻜﺮ‪‬ﺍﻡ ﺍﻟ ِﺬﻳ ‪‬ﻦ ‪‬ﺧﹶﻠﻮ‪‬ﺍ ِﻣ ‪‬ﻦ ﻗﹶﺒ ِﻞ ‪‬ﻣ ‪‬‬ ‫ﻒﺍُ‬ ‫ﺼ ‪‬‬‫‪‬ﻳ ِ‬
‫ﳊ ﹾﻜ ‪‬ﻢ ﺍﻟـﺬِﻱ‬‫ﻚ ‪‬ﻣ ‪‬ﻬﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﺍ ﹸ‬
‫ﷲ ﺇِﻟﻴ ِﻬ ‪‬ﻢ‪،‬ﻭ‪‬ﻻ ‪‬ﻳ‪‬ﺘ ‪‬ﺮ ‪‬ﺩﺩ‪‬ﻭ ﹶﻥ ﻓِﻲ ﹶﺫِﻟ ‪‬‬ ‫ِﺭﺳ‪‬ﺎﻻﺕِ ‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ ﺇِﱃ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺭ ‪‬ﺳﹶﻠ ‪‬ﻬ ‪‬ﻢ ﺍ ُ‬
‫ﺕ‪،‬ﻭ‪‬ﻻ ‪‬ﻳﺨ‪‬ـﺎﻓﹸﻮ ﹶﻥ‬‫ﻼ ‪‬ﻋﻠﹶﻰ ‪‬ﻧﻔﹸﻮ ِﺳ ِﻬ ‪‬ﻢ ‪ .‬ﻭ‪‬ﻳﺨ‪‬ﺎﻓﹸﻮ ﹶﻥ ﺍﷲ ﻓِﻲ ‪‬ﺗ ‪‬ﺮ ِﻛ ِﻬ ‪‬ﻢ ﺗ‪‬ﺒﻠﻴ ﹶﻎ ﺍﻟ ‪‬ﺮﺳ‪‬ﺎ ﹶﻻ ِ‬ ‫ﻳ‪‬ﺮِﻳﺪ‪‬ﻭ ﹶﻥ ﺗ‪‬ﺒﻠِﻴﻐ‪‬ﻪ ﹶﺛﻘِﻴ ﹰ‬
‫‪٨٩‬‬
‫ﷲ ‪‬ﻣﻌِﻴﻨﹰﺎ ‪‬ﻭﻧ‪‬ﺎﺻِﺮﹰﺍ ‪‬ﻭﺣ‪‬ﺎﻓِﻈﹰﺎ َﻷ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ﺍﻟ ِﻌﺒ‪‬ﺎ ِﺩ‪ ،‬ﻭ ‪‬ﻣﺤ‪‬ﺎﺳِﺒﹰﺎ ‪‬ﻋﻠﹶﻴﻬﺎ ‪.‬‬
‫ﹶﺃﺣ‪‬ﺪﹰﺍ ِﺳﻮ‪‬ﺍ ‪‬ﻩ‪ ،‬ﻭﻛﹶﻔﻰ ﺑِﺎ ِ‬
‫)‪(٢‬ﺇﻥ ﺍﳋﻮﻑ ﻣﻦ ﺍﷲ ﻳﻘﻒ ﺣﺎﺭﺳﹰﺎ ﻳﺮﻏﺐ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﳋﲑ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ‪،‬ﻭﳛﺬﺭﻩ ﻣﻦ ﺍﻟﺸﺮ‬
‫ﻭﺍﻻﳓﺮﺍﻑ‪،‬ﻓﺈﺫﺍ ﺍﻗﺘﺮﻑ ﺫﻧﺒﹰﺎ ﻓﺈﻧﻪ ﻳﺴﺎﺭﻉ ﺑﺎﻟﺘﻮﺑﺔ ﻭﺍﻟﻨﺪﻡ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ‪،‬ﻭﺍﳋﺎﺋﻔﻮﻥ ﻣﻦ ﺍﷲ ﻫـﻢ‬
‫ﺍﻟﺬﻳﻦ ﻳﺴﺘﻤﻌﻮﻥ ﺍﻟﻘﻮﻝ ﻓﻴﺘﺒﻌﻮﻥ ﺃﺣﺴﻨﻪ‪.‬‬
‫ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺧﺎﻑ ﻣﻦ ﺍﷲ ﻓﺈﻧﻪ ﺳﻮﻑ ﻳﻜﻒ ﻟﺴﺎﻧﻪ ﻋﻦ ﺍﻟﻐﻴﺒﺔ ﻭﺍﻟﻨﻤﻴﻤﺔ ‪....‬ﻭﳍﺬﺍ ﳚـﺐ‬
‫ﻋﻠﻴﻨﺎ ﻛﻤﺮﺑﲔ ﺃﻥ ﻧﻐﺮﺱ ﰲ ﻧﻔﻮﺱ ﺃﻃﻔﺎﻟﻨﺎ ﺻﻔﺔ ﺍﳋﻮﻑ ﻣﻦ ﺍﷲ ﻟﻴـﺴﺘﻴﻘﻆ ﺿـﻤﲑﻩ ﻣـﻦ‬
‫‪٩٠‬‬
‫ﺻﻐﺮﻩ‪،‬ﻭﻳﺼﻤﺪ ﺃﻣﺎﻡ ﻣﻐﺮﻳﺎﺕ ﺍﻟﺪﻧﻴﺎ‪".‬‬
‫ﺛﺎﻟﺜﹰﺎ‪:‬ﺍﻟﺼﻠﺔ ﺑﺎﷲ ﻭﺑﻴﺎﻥ ﺃﺛﺮﻫﺎ ﰲ ﺍﻟﻄﺎﻗﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ‪:‬‬
‫" ﺇ ﱠﻥ ﺍﻷﺳﺎﺱ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﳝﺎﻧﻴﺔ ﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺑـﲔ ﺍﻹﻧـﺴﺎﻥ ﻭﺭﺑـﻪ ﺇﻳـﺼﺎﻝ ﺩﺍﺋـﻢ ﻻ‬
‫ﻳﻨﻘﻄﻊ‪،‬ﻓﺎﻟﻌﺒﺎﺩﺓ ﲜﻤﻴﻊ ﺃﻧﻮﺍﻋﻬﺎ ﻭﺷﱴ ﺻﻮﺭﻫﺎ ﺗﺸﻌﺮ ﺍﳌﺆﻣﻦ ﺃﻧﻪ ﻣﻮﺻـﻮﻝ ﺑـﺎﷲ ‪-‬ﺳـﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ‪ -‬ﻳﺴﺘﻤﺪ ﻣﻨﻪ ﺍﳍﺪﺍﻳﺔ ﻭﺍﻟﻌﻮﻥ‪،‬ﻳﺪﻋﻮ ﻓﻴﺠﻴﺐ ﺍﷲ ﺩﻋﺎﺀﻩ‪ ]،‬ﻭﺑﺎﻟﺘﺎﱄ [ ﻓﻘﺪ ﺍﻧﻌﻘﺪﺕ ﺑﲔ‬
‫ﺍﷲ ﻭﺑﲔ ﻗﻠﺐ ﻫﺬﺍ ﺍﻟﻄﻔﻞ ﺻﻠﺔ ﻻ ﺗﻨﻘﻄﻊ ﰲ ﺍﻟﻨﻬﺎﺭ ﺃﻭ ﺍﻟﻠﻴﻞ‪،‬ﻻ ﺗﻨﻘﻄﻊ ﰲ ﻋﻤﻞ ﺃﻭ ﺷﻌﻮﺭ ﺃﻭ‬
‫ﻓﻜﺮ ﺃﻭ ﻗﻮﻝ‪.....‬‬

‫‪ - ٨٩‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٣٤٥٣ / ١) -‬‬

‫‪ - ٩٠‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ﺳﻬﺎﻡ ﻣﻬﺪﻱ‪،‬ﺹ ‪٢٠٠-١٩٩‬‬
‫‪٨٨‬‬
‫ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﺗﻈﻬﺮ ﺍﻟﻔﻀﺎﺋﻞ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳊﻘﻴﻘﻴﺔ ﰲ ﻗﻠﻮﺏ ﺃﻃﻔﺎﻟﻨﺎ‪،‬ﻓﻠﻨﺮﺑﻴﻬﻢ ﻋﻠﻰ ﻗﺎﻋﺪﺓ ﺗﺮﺑﻮﻳﺔ‬
‫‪٩١‬‬
‫ﻳﻜﻮﻥ ﺃﺳﺎﺳﻬﺎ ﺍﻻﺭﺗﺒﺎﻁ ﺍﻟﻮﺍﻗﻌﻲ ﻭﺍﻟﺼﻠﺔ ﺍﻟﺪﺍﺋﻤﺔ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺧﺎﻟﻘﻬﻢ "‬
‫ﺭﺍﺑﻌﹰﺎ‪:‬ﺷﻜﺮ ﺍﷲ ﺍﻋﺘﺮﺍﻓﹰﺎ ﺑﺎﳉﻤﻴﻞ‪:‬‬
‫" ﻭﻭﺍﺟﺒﻨﺎ ‪...‬ﺃﻥ ﻧﻠﻔﺖ ﺩﺍﺋﻤﹰﺎ ﺃﻧﻈﺎﺭ ﺃﻭﻻﺩﻧﺎ ﺇﱃ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ِﻧﻌ‪‬ـﻢ ﺭﺑﺎﻧﻴـﺔ ﻻ‬
‫ﲢﺼﻰ‪،‬ﺃﻭ ﺃﻥ ﻧ‪‬ﻌﻠﹼﻤﻬﻢ ﺃﻥ ﻋﻠﻴﻨﺎ ﻭﺍﺟﺒﹰﺎ ﳓﻮ ﺧﺎﻟﻘﻨﺎ –ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﺍﻟﺬﻱ ﺗﻔـﻀﻞ ﻋﻠﻴﻨـﺎ‬
‫ﺑﺎﻟﻨﻌﻢ ﻭﻫﺬﺍ ﺍﻟﻮﺍﺟﺐ ﻳﺘﻤﺜﻞ ﺑﺸﻜﺮﻩ ﺗﻌﺎﱃ ﻋﻠﻰ ﻧﻌﻤﻪ‪،‬ﻭﺃﻥ ﻧﻘﻮﻝ ﳍﻢ ﺃﻥ ﺍﻟـﺸﻜﺮ ﻳﺘﺤﻘـﻖ‬
‫ﺤﺼ‪‬ﻮﻫ‪‬ﺎ ِﺇ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻟ ‪‬ﻐﻔﹸﻮ ‪‬ﺭ ‪‬ﺭﺣِﻴ ‪‬ﻢ{ )‪ (١٨‬ﺳـﻮﺭﺓ‬
‫ﺑﺎﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﻄﺎﻋﺔ ‪ }،‬ﻭﺇِﻥ ‪‬ﺗ ‪‬ﻌﺪ‪‬ﻭﹾﺍ ِﻧ ‪‬ﻌ ‪‬ﻤ ﹶﺔ ﺍﻟﹼﻠ ِﻪ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﺍﻟﻨﺤﻞ‬
‫ﻣﺎ ﳚﲏ ﺍﻟﻌﺒﺪ ﻣﻦ ﺷﻜﺮﻩ ﷲ ﺗﻌﺎﱃ‪:‬‬
‫ﺖ ﺁ ِﻣﻨ‪‬ـ ﹰﺔ‬
‫ﻼ ﹶﻗ ‪‬ﺮﻳ‪‬ـ ﹰﺔ ﻛﹶﺎﻧ‪‬ـ ‪‬‬‫ﺏ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻣﹶﺜ ﹰ‬ ‫ﺿ ‪‬ﺮ ‪‬‬ ‫)‪(١‬ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺍﻟﻨﻌﻤﺔ ﻭﻋﺪﻡ ﺯﻭﺍﳍﺎ ‪.‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻭ ‪‬‬
‫ﻉ‬
‫ﺱ ﺍﹾﻟﺠ‪‬ـﻮ ِ‬ ‫ﺕ ِﺑﹶﺄ‪‬ﻧ ‪‬ﻌ ِﻢ ﺍﻟﹼﻠ ِﻪ ﹶﻓﺄﹶﺫﹶﺍﹶﻗﻬ‪‬ﺎ ﺍﻟﹼﻠ ‪‬ﻪ ِﻟﺒ‪‬ـﺎ ‪‬‬
‫‪‬ﻣ ﹾﻄ ‪‬ﻤِﺌ‪‬ﻨ ﹰﺔ ‪‬ﻳ ﹾﺄﺗِﻴﻬ‪‬ﺎ ِﺭ ‪‬ﺯﹸﻗﻬ‪‬ﺎ ‪‬ﺭ ﹶﻏﺪ‪‬ﺍ ﻣ‪‬ﻦ ﹸﻛ ﱢﻞ ‪‬ﻣﻜﹶﺎ ٍﻥ ﹶﻓ ﹶﻜ ﹶﻔ ‪‬ﺮ ‪‬‬
‫ﺼ‪‬ﻨﻌ‪‬ﻮ ﹶﻥ{ )‪ (١١٢‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‬‫ﻑ ِﺑﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﹾﺍ ‪‬ﻳ ‪‬‬
‫ﺨ ‪‬ﻮ ِ‬
‫ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﻭﻫﻲ ﺣﺎﻝ ﺃﺷﺒﻪ ﺷﻲﺀ ﲝﺎﻝ ﻣﻜﺔ‪.‬ﺟﻌﻞ ﺍﻟﻠﹼﻪ ﻓﻴﻬﺎ ﺍﻟﺒﻴﺖ‪،‬ﻭﺟﻌﻠﻬﺎ ﺑﻠﺪﺍ ﺣﺮﺍﻣﺎ ﻣﻦ ﺩﺧﻠﻪ ﻓﻬـﻮ‬
‫ﺁﻣﻦ ﻣﻄﻤﺌﻦ‪،‬ﻻ ﲤﺘﺪ ﺇﻟﻴﻪ ﻳﺪ ﻭﻟﻮ ﻛﺎﻥ ﻗﺎﺗﻼ‪،‬ﻭﻻ ﳚﺮﺅ ﺃﺣﺪ ﻋﻠﻰ ﺇﻳﺬﺍﺋﻪ ﻭﻫﻮ ﰲ ﺟﻮﺍﺭ ﺑﻴـﺖ‬
‫ﺍﻟﻠﹼﻪ ﺍﻟﻜﺮﱘ‪.‬ﻭﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﺘﺨﻄﻔﻮﻥ ﻣﻦ ﺣﻮﻝ ﺍﻟﺒﻴﺖ ﻭﺃﻫﻞ ﻣﻜﺔ ﰲ ﺣﺮﺍﺳﺘﻪ ﻭﲪﺎﻳﺘﻪ ﺁﻣﻨـﻮﻥ‬
‫ﻣﻄﻤﺌﻨﻮﻥ‪.‬ﻛﺬﻟﻚ ﻛﺎﻥ ﺭﺯﻗﻬﻢ ﻳﺄﺗﻴﻬﻢ ﻫﻴﻨﺎ ﻫﻨﻴﺌﺎ ﻣﻦ ﻛﻞ ﻣﻜﺎﻥ ﻣﻊ ﺍﳊﺠﻴﺞ ﻭﻣﻊ ﺍﻟﻘﻮﺍﻓـﻞ‬
‫ﺍﻵﻣﻨﺔ‪،‬ﻣﻊ ﺃ‪‬ﻢ ﰲ ﻭﺍﺩ ﻗﻔﺮ ﺟﺪﺏ ﻏﲑ ﺫﻱ ﺯﺭﻉ‪،‬ﻓﻜﺎﻧﺖ ﲡﱮ ﺇﻟﻴﻬﻢ ﲦـﺮﺍﺕ ﻛـﻞ ﺷـﻲﺀ‬
‫ﻓﻴﺘﺬﻭﻗﻮﻥ ﻃﻌﻢ ﺍﻷﻣﻦ ﻭﻃﻌﻢ ﺍﻟﺮﻏﺪ ﻣﻨﺬ ﺩﻋﻮﺓ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ‪.‬‬
‫ﰒ ﺇﺫﺍ ﺭﺳﻮﻝ ﻣﻨﻬﻢ‪،‬ﻳﻌﺮﻓﻮﻧﻪ ﺻﺎﺩﻗﺎ ﺃﻣﻴﻨﺎ‪،‬ﻭﻻ ﻳﻌﺮﻓﻮﻥ ﻋﻨﻪ ﻣﺎ ﻳﺸﲔ‪،‬ﻳﺒﻌﺜﻪ ﺍﻟﻠﹼﻪ ﻓﻴﻬﻢ ﺭﲪﺔ ﳍﻢ‬
‫ﻭﻟﻠﻌﺎﳌﲔ‪،‬ﺩﻳﻨﻪ ﺩﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﺎﱐ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﻳﻨﻌﻤﻮﻥ ﰲ ﺟﻮﺍﺭﻩ ﺑﺎﻷﻣﻦ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺍﻟﻌـﻴﺶ‬
‫ﺍﻟﺮﻏﻴﺪ ﻓﺈﺫﺍ ﻫﻢ ﻳﻜﺬﺑﻮﻧﻪ‪،‬ﻭﻳﻔﺘﺮﻭﻥ ﻋﻠﻴﻪ ﺍﻻﻓﺘﺮﺍﺀﺍﺕ‪،‬ﻭﻳﱰﻟﻮﻥ ﺑﻪ ﻭﲟﻦ ﺍﺗﺒﻌـﻮﻩ ﺍﻷﺫﻯ‪.‬ﻭﻫـﻢ‬
‫ﻇﺎﳌﻮﻥ‪.‬‬

‫‪ - ٩١‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪٢٠٢-٢٠١‬‬
‫‪٨٩‬‬
‫ﻭﺍﳌﺜﻞ ﺍﻟﺬﻱ ﻳﻀﺮﺑﻪ ﺍﻟﻠﹼﻪ ﳍﻢ ﻣﻨﻄﺒﻖ ﻋﻠﻰ ﺣﺎﳍﻢ‪،‬ﻭﻋﺎﻗﺒﺔ ﺍﳌﺜﻞ ﺃﻣﺎﻣﻬﻢ‪.‬ﻣﺜﻞ ﺍﻟﻘﺮﻳﺔ ﺍﻟﱵ ﻛﺎﻧـﺖ‬
‫ﺁﻣﻨﺔ ﻣﻄﻤﺌﻨﺔ ﻳﺄﺗﻴﻬﺎ ﺭﺯﻗﻬﺎ ﺭﻏﺪﺍ ﻣﻦ ﻛﻞ ﻣﻜﺎﻥ ﻓﻜﻔﺮﺕ ﺑﺄﻧﻌﻢ ﺍﻟﻠﹼﻪ‪،‬ﻭﻛﺬﺑﺖ ﺭﺳﻮﻟﻪ »ﹶﻓﺄﹶﺫﺍﹶﻗﻬ‪‬ﺎ‬
‫ﺼ‪‬ﻨﻌ‪‬ﻮ ﹶﻥ« ﻭﺃﺧﺬ ﻗﻮﻣﻬﺎ ﺍﻟﻌﺬﺍﺏ ﻭﻫﻢ ﻇﺎﳌﻮﻥ‪.‬‬
‫ﻑ ﺑِﻤﺎ ﻛﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬‬
‫ﺨ ‪‬ﻮ ِ‬
‫ﻉ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺱ ﺍﹾﻟﺠ‪‬ﻮ ِ‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ﻟِﺒﺎ ‪‬‬
‫ﻭﳚﺴﻢ ﺍﻟﺘﻌﺒﲑ ﺍﳉﻮﻉ ﻭﺍﳋﻮﻑ ﻓﻴﺠﻌﻠﻪ ﻟﺒﺎﺳﺎ ﻭﳚﻌﻠﻬﻢ ﻳﺬﻭﻗﻮﻥ ﻫﺬﺍ ﺍﻟﻠﺒﺎﺱ ﺫﻭﻗﺎ‪،‬ﻷﻥ ﺍﻟﺬﻭﻕ‬
‫ﺃﻋﻤﻖ ﺃﺛﺮﺍ ﰲ ﺍﳊﺲ ﻣﻦ ﻣﺴﺎﺱ ﺍﻟﻠﺒﺎﺱ ﻟﻠﺠﻠﺪ‪.‬ﻭﺗﺘﺪﺍﺧﻞ ﰲ ﺍﻟﺘﻌـﺒﲑ ﺍﺳـﺘﺠﺎﺑﺎﺕ ﺍﳊـﻮﺍﺱ‬
‫ﻓﺘﻀﺎﻋﻒ ﻣﺲ ﺍﳉﻮﻉ ﻭﺍﳋﻮﻑ ﳍﻢ ﻭﻟﺬﻋﻪ ﻭﺗﺄﺛﲑﻩ ﻭﺗﻐﻠﻐﻠﻪ ﰲ ﺍﻟﻨﻔﻮﺱ‪.‬ﻟﻌﻠﻬﻢ ﻳﺸﻔﻘﻮﻥ ﻣـﻦ‬
‫‪٩٢‬‬
‫ﺗﻠﻚ ﺍﻟﻌﺎﻗﺒﺔ ﺍﻟﱵ ﺗﻨﺘﻈﺮﻫﻢ ﻟﺘﺄﺧﺬﻫﻢ ﻭﻫﻢ ﻇﺎﳌﻮﻥ‪.‬‬
‫)‪ (٢‬ﺯﻳﺎﺩﺓ ﺍﻟﻨﻌﻤﺔ ﻗﺎﻝ ﺗﻌﺎﱃ ‪ }:‬ﻭِﺇ ﹾﺫ ‪‬ﺗﹶﺄ ﱠﺫ ﹶﻥ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﹶﻟﺌِﻦ ‪‬ﺷ ﹶﻜ ‪‬ﺮ‪‬ﺗ ‪‬ﻢ َﻷﺯِﻳ ‪‬ﺪ‪‬ﻧ ﹸﻜ ‪‬ﻢ ‪‬ﻭﻟﹶـﺌِﻦ ﹶﻛﻔﹶـ ‪‬ﺮ‪‬ﺗ ‪‬ﻢ ِﺇ ﱠﻥ‬
‫ﺸﺪِﻳ ‪‬ﺪ{ )‪ (٧‬ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ‬
‫‪‬ﻋﺬﹶﺍﺑِﻲ ﹶﻟ ‪‬‬
‫ﻭﻧﻘﻒ ﳓﻦ ﺃﻣﺎﻡ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﺒﲑﺓ‪:‬ﺣﻘﻴﻘﺔ ﺯﻳﺎﺩﺓ ﺍﻟﻨﻌﻤﺔ ﺑﺎﻟﺸﻜﺮ‪،‬ﻭﺍﻟﻌﺬﺍﺏ ﺍﻟﺸﺪﻳﺪ ﻋﻠـﻰ‬
‫ﺍﻟﻜﻔﺮ‪.‬‬
‫ﻧﻘﻒ ﳓﻦ ﺃﻣﺎﻡ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺗﻄﻤﺌﻦ ﺇﻟﻴﻬﺎ ﻗﻠﻮﺑﻨﺎ ﺃﻭﻝ ﻭﻫﻠﺔ ﻷ‪‬ﺎ ﻭﻋﺪ ﻣﻦ ﺍﻟﹼﻠﻪ ﺻﺎﺩﻕ‪.‬ﻓﻼ ﺑﺪ‬
‫ﺃﻥ ﻳﺘﺤﻘﻖ ﻋﻠﻰ ﺃﻳﺔ ﺣﺎﻝ ‪..‬ﻓﺈﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﺮﻯ ﻣﺼﺪﺍﻗﻬﺎ ﰲ ﺍﳊﻴﺎﺓ‪،‬ﻭﻧﺒﺤـﺚ ﻋـﻦ ﺃﺳـﺒﺎﺑﻪ‬
‫ﺍﳌﺪﺭﻛﺔ ﻟﻨﺎ‪،‬ﻓﺈﻧﻨﺎ ﻻ ﻧﺒﻌﺪ ﻛﺜﲑﺍ ﰲ ﺗﻠﻤﺲ ﺍﻷﺳﺒﺎﺏ‪.‬‬
‫ﺇﻥ ﺷﻜﺮ ﺍﻟﻨﻌﻤﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﺳﺘﻘﺎﻣﺔ ﺍﳌﻘﺎﻳﻴﺲ ﰲ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ‪.‬ﻓﺎﳋﲑ ﻳﺸﻜﺮ ﻷﻥ ﺍﻟﺸﻜﺮ ﻫﻮ‬
‫ﺟﺰﺍﺅﻩ ﺍﻟﻄﺒﻴﻌﻲ ﰲ ﺍﻟﻔﻄﺮﺓ ﺍﳌﺴﺘﻘﻴﻤﺔ ‪..‬‬
‫ﻫﺬﻩ ﻭﺍﺣﺪﺓ ‪..‬ﻭﺍﻷﺧﺮﻯ ﺃﻥ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺗﺸﻜﺮ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﻧﻌﻤﺘﻪ‪،‬ﺗﺮﺍﻗﺒﻪ ﰲ ﺍﻟﺘـﺼﺮﻑ ‪‬ـﺬﻩ‬
‫ﺍﻟﻨﻌﻤﺔ‪.‬ﺑﻼ ﺑﻄﺮ‪،‬ﻭﺑﻼ ﺍﺳﺘﻌﻼﺀ ﻋﻠﻰ ﺍﳋﻠﻖ‪،‬ﻭﺑﻼ ﺍﺳﺘﺨﺪﺍﻡ ﻟﻠﻨﻌﻤﺔ ﰲ ﺍﻷﺫﻯ ﻭﺍﻟﺸﺮ ﻭﺍﻟـﺪﻧﺲ‬
‫ﻭﺍﻟﻔﺴﺎﺩ‪.‬‬
‫ﻭﻫﺬﻩ ﻭﺗﻠﻚ ﳑﺎ ﻳﺰﻛﻲ ﺍﻟﻨﻔﺲ‪،‬ﻭﻳﺪﻓﻌﻬﺎ ﻟﻠﻌﻤﻞ ﺍﻟﺼﺎﱀ‪،‬ﻭﻟﻠﺘﺼﺮﻑ ﺍﻟﺼﺎﱀ ﰲ ﺍﻟﻨﻌﻤﺔ ﲟﺎ ﻳﻨﻤﻴﻬﺎ‬
‫ﻭﻳﺒﺎﺭﻙ ﻓﻴﻬﺎ ﻭﻳﺮﺿﻲ ﺍﻟﻨﺎﺱ ﻋﻨﻬﺎ ﻭﻋﻦ ﺻﺎﺣﺒﻬﺎ‪،‬ﻓﻴﻜﻮﻧﻮﻥ ﻟﻪ ﻋﻮﻧﺎ ﻭﻳﺼﻠﺢ ﺭﻭﺍﺑﻂ ﺍ‪‬ﺘﻤـﻊ‬
‫ﻓﺘﻨﻤﻮ ﻓﻴﻪ ﺍﻟﺜﺮﻭﺍﺕ ﰲ ﺃﻣﺎﻥ‪.‬ﺇﱃ ﺁﺧﺮ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺍﻟﻈﺎﻫﺮﺓ ﻟﻨﺎ ﰲ ﺍﳊﻴﺎﺓ‪.‬ﻭﺇﻥ ﻛﺎﻥ ﻭﻋﺪ‬

‫‪ - ٩٢‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٢١٩٩ / ٤) -‬‬

‫‪٩٠‬‬
‫ﺍﻟﻠﹼﻪ ﺑﺬﺍﺗﻪ ﻳﻜﻔﻲ ﻻﻃﻤﺌﻨﺎﻥ ﺍﳌﺆﻣﻦ‪،‬ﺃﺩﺭﻙ ﺍﻷﺳﺒﺎﺏ ﺃﻭﱂ ﻳﺪﺭﻛﻬﺎ‪،‬ﻓﻬﻮ ﺣﻖ ﻭﺍﻗﻊ ﻷﻧـﻪ ﻭﻋـﺪ‬
‫ﺍﻟﻠﹼﻪ‪.‬‬
‫ﻭﺍﻟﻜﻔﺮ ﺑﻨﻌﻤﺔ ﺍﻟﻠﹼﻪ ﻗﺪ ﻳﻜﻮﻥ ﺑﻌﺪﻡ ﺷﻜﺮﻫﺎ‪.‬ﺃﻭ ﺑﺈﻧﻜﺎﺭ ﺃﻥ ﺍﻟﻠﹼﻪ ﻭﺍﻫﺒﻬﺎ‪،‬ﻭﻧـﺴﺒﺘﻬﺎ ﺇﱃ ﺍﻟﻌﻠـﻢ‬
‫ﻭﺍﳋﱪﺓ ﻭﺍﻟﻜﺪ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻟﺴﻌﻲ! ﻛﺄﻥ ﻫﺬﻩ ﺍﻟﻄﺎﻗﺎﺕ ﻟﻴﺴﺖ ﻧﻌﻤﺔ ﻣﻦ ﻧﻌﻢ ﺍﻟﻠﹼـﻪ! ﻭﻗـﺪ‬
‫ﻳﻜﻮﻥ ﺑﺴﻮﺀ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﺑﺎﻟﺒﻄﺮ ﻭﺍﻟﻜﱪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﺍﺳﺘﻐﻼﳍﺎ ﻟﻠﺸﻬﻮﺍﺕ ﻭﺍﻟﻔﺴﺎﺩ ‪..‬ﻭﻛﻠـﻪ‬
‫ﻛﻔﺮ ﺑﻨﻌﻤﺔ ﺍﻟﻠﹼﻪ ‪..‬‬
‫ﻭﺍﻟﻌﺬﺍﺏ ﺍﻟﺸﺪﻳﺪ ﻗﺪ ﻳﺘﻀﻤﻦ ﳏﻖ ﺍﻟﻨﻌﻤﺔ‪.‬ﻋﻴﻨﺎ ﺑﺬﻫﺎ‪‬ﺎ‪.‬ﺃﻭ ﺳﺤﻖ ﺁﺛﺎﺭﻫﺎ ﰲ ﺍﻟﺸﻌﻮﺭ‪.‬ﻓﻜﻢ ﻣﻦ‬
‫ﻧﻌﻤﺔ ﺗﻜﻮﻥ ﺑﺬﺍ‪‬ﺎ ﻧﻘﻤﺔ ﻳﺸﻘﻰ ‪‬ﺎ ﺻﺎﺣﺒﻬﺎ ﻭﳛﺴﺪ ﺍﳋﺎﻟﲔ! ﻭﻗﺪ ﻳﻜﻮﻥ ﻋﺬﺍﺑﺎ ﻣـﺆﺟﻼ ﺇﱃ‬
‫ﺃﺟﻠﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻭ ﰲ ﺍﻵﺧﺮﺓ ﻛﻤﺎ ﻳﺸﺎﺀ ﺍﻟﻠﹼﻪ‪.‬ﻭﻟﻜﻨﻪ ﻭﺍﻗﻊ ﻷﻥ ﺍﻟﻜﻔﺮ ﺑﻨﻌﻤﺔ ﺍﻟﻠﹼﻪ ﻻ ﳝﻀﻲ ﺑـﻼ‬
‫ﺟﺰﺍﺀ‪.‬‬
‫ﺫﻟﻚ ﺍﻟﺸﻜﺮ ﻻ ﺗﻌﻮﺩ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﻋﺎﺋﺪﺗﻪ‪.‬ﻭﻫﺬﺍ ﺍﻟﻜﻔﺮ ﻻ ﻳﺮﺟﻊ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﺃﺛﺮﻩ‪.‬ﻓﺎﻟﻠﹼﻪ ﻏﲏ ﺑﺬﺍﺗـﻪ‬
‫ﳏﻤﻮﺩ ﺑﺬﺍﺗﻪ‪،‬ﻻ ﲝﻤﺪ ﺍﻟﻨﺎﺱ ﻭﺷﻜﺮﻫﻢ ﻋﻠﻰ ﻋﻄﺎﻳﺎﻩ‪.‬‬
‫»ﻭ‪‬ﻗﺎ ﹶﻝ ﻣ‪‬ﻮﺳﻰ‪ِ:‬ﺇ ﹾﻥ ‪‬ﺗ ﹾﻜ ﹸﻔﺮ‪‬ﻭﺍ ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭﺽِ ‪‬ﺟﻤِﻴﻌﹰﺎ ﹶﻓِﺈ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ‪‬ﻐِﻨ ‪‬ﻲ ‪‬ﺣﻤِﻴ ‪‬ﺪ« ‪..‬ﺇﳕـﺎ ﻫـﻮ‬
‫ﺻﻼﺡ ﺍﳊﻴﺎﺓ ﻳﺘﺤﻘﻖ ﺑﺎﻟﺸﻜﺮ‪،‬ﻭﻧﻔﻮﺱ ﺍﻟﻨﺎﺱ ﺗﺰﻛـﻮ ﺑﺎﻻﲡـﺎﻩ ﺇﱃ ﺍﻟﻠﹼﻪ‪،‬ﻭﺗـﺴﺘﻘﻴﻢ ﺑـﺸﻜﺮ‬
‫ﺍﳋﲑ‪،‬ﻭﺗﻄﻤﺌﻦ ﺇﱃ ﺍﻻﺗﺼﺎﻝ ﺑﺎﳌﻨﻌﻢ‪،‬ﻓﻼ ﲣﺸﻰ ﻧﻔﺎﺩ ﺍﻟﻨﻌﻤﺔ ﻭﺫﻫﺎ‪‬ﺎ‪،‬ﻭﻻ ﺗﺬﻫﺐ ﺣﺴﺮﺍﺕ ﻭﺭﺍﺀ‬
‫‪٩٣‬‬
‫ﻣﺎ ﻳﻨﻔﻖ ﺃﻭ ﻳﻀﻴﻊ ﻣﻨﻬﺎ‪.‬ﻓﺎﳌﻨﻌﻢ ﻣﻮﺟﻮﺩ‪،‬ﻭﺍﻟﻨﻌﻤﺔ ﺑﺸﻜﺮﻩ ﺗﺰﻛﻮ ﻭﺗﺰﻳﺪ‪.‬‬
‫ﻓﺎﳌﺨﻠﻔﻮﻥ ﻣﻦ ﺍﻷﻋﺮﺍﺏ ‪ -‬ﻭﻛﺎﻧﻮﺍ ﻣﻦ ﺃﻋﺮﺍﺏ ﻏﻔﺎﺭ ﻭﻣﺰﻳﻨﺔ ﻭﺃﺷﺠﻊ ﻭﺃﺳﻠﻢ ﻭﻏﲑﻫﻢ ﳑـﻦ‬
‫ﺣﻮﻝ ﺍﳌﺪﻳﻨﺔ ‪ -‬ﺳﻴﻘﻮﻟﻮﻥ ﺍﻋﺘﺬﺍﺭﺍ ﻋﻦ ﲣﻠﻔﻬﻢ‪ »:‬ﺷ ‪‬ﻐﹶﻠﺘ‪‬ﻨﺎ ﹶﺃﻣ‪‬ﻮﺍﻟﹸﻨﺎ ‪‬ﻭﹶﺃ ‪‬ﻫﻠﹸﻮﻧـﺎ« ‪..‬ﻭﻟـﻴﺲ ﻫـﺬﺍ‬
‫ﺑﻌﺬﺭ‪.‬ﻓﻠﻠﻨﺎﺱ ﺩﺍﺋﻤﺎ ﺃﻫﻞ ﻭﺃﻣﻮﺍﻝ‪.‬ﻭﻟﻮ ﻛﺎﻥ ﻣﺜﻞ ﻫﺬﺍ ﳚـﻮﺯ ﺃﻥ ﻳـﺸﻐﻠﻬﻢ ﻋـﻦ ﺗﻜـﺎﻟﻴﻒ‬
‫ﺍﻟﻌﻘﻴﺪﺓ‪،‬ﻭﻋﻦ ﺍﻟﻮﻓﺎﺀ ﲝﻘﻬﺎ ﻣﺎ ‪‬ﺾ ﺃﺣﺪ ﻗﻂ ‪‬ﺎ ‪..‬ﻭﺳﻴﻘﻮﻟﻮﻥ »ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ﻟﹶﻨﺎ« ‪..‬ﻭﻫﻢ ﻟﻴـﺴﻮﺍ‬
‫ﺲ ﻓِـﻲ‬
‫ﺴ‪‬ﻨِﺘ ِﻬ ‪‬ﻢ ﻣﺎ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺻﺎﺩﻗﲔ ﰲ ﻃﻠﺐ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻛﻤﺎ ﻳﻨﺒﺊ ﺍﻟﻠﹼﻪ ﺭﺳﻮﻟﻪ ‪»:-
-‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ِﺑﹶﺄﹾﻟ ِ‬
‫ﹸﻗﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ« ‪..‬‬

‫‪ - ٩٣‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٢٠٨٨ / ٤) -‬‬

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‫ﻫﻨﺎ ﻳﺮﺩ ﻋﻠﻴﻬﻢ ﺑﺘﻘﺮﻳﺮ ﺣﻘﻴﻘﺔ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻻ ﻳﺪﻓﻌﻪ ﲣﻠﻒ‪،‬ﻭﻻ ﻳﻐﲑﻩ ﺇﻗﺪﺍﻡ ﻭﲝﻘﻴﻘﺔ ﺍﻟﻘـﺪﺭﺓ‬
‫ﺍﻟﱵ ﲢﻴﻂ ﺑﺎﻟﻨﺎﺱ ﻭﺗﺘﺼﺮﻑ ﰲ ﺃﻗﺪﺍﺭﻫﻢ ﻛﻤﺎ ﺗﺸﺎﺀ‪.‬ﻭﲝﻘﻴﻘﺔ ﺍﻟﻌﻠﻢ ﺍﻟﻜﺎﻣﻞ ﺍﻟﺬﻱ ﻳﺼﺮﻑ ﺍﻟﻠﹼﻪ‬
‫ﺿﺮ‪‬ﺍ ﹶﺃ ‪‬ﻭ ﺃﹶﺭﺍ ‪‬ﺩ ِﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻧﻔﹾﻌـﺎﹰ؟‬
‫ﻚ ﹶﻟ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ِﺇ ﹾﻥ ﺃﹶﺭﺍ ‪‬ﺩ ِﺑ ﹸﻜﻢ‪ ‬‬
‫ﻗﺪﺭﻩ ﻋﻠﻰ ﻭﻓﻘﻪ‪»:‬ﹸﻗ ﹾﻞ‪:‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳ ‪‬ﻤِﻠ ‪‬‬
‫‪‬ﺑ ﹾﻞ ﻛﺎ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﺑِﻤﺎ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ‪‬ﺧﺒِﲑﹰﺍ« ‪..‬‬
‫ﻭﻫﻮ ﺳﺆﺍﻝ ﻳﻮﺣﻲ ﺑﺎﻻﺳﺘﺴﻼﻡ ﻟﻘﺪﺭ ﺍﻟﻠﹼﻪ ﻭﺍﻟﻄﺎﻋﺔ ﻷﻣﺮﻩ ﺑﻼ ﺗﻮﻗﻒ ﻭﻻ ﺗﻠﻜﺆ‪.‬ﻓـﺎﻟﺘﻮﻗﻒ ﺃﻭ‬
‫ﺍﻟﺘﻠﻜﺆ ﻟﻦ ﻳﺪﻓﻊ ﺿﺮﺭﺍ‪،‬ﻭﻻ ﻳﺆﺧﺮ ﻧﻔﻌﺎ‪.‬ﻭﺍﻧﺘﺤﺎﻝ ﺍﳌﻌﺎﺫﻳﺮ ﻻ ﳜﻔﻰ ﻋﻠﻰ ﻋﻠﻢ ﺍﻟﻠﹼﻪ‪.‬ﻭﻻ ﻳﺆﺛﺮ ﰲ‬
‫ﺟﺰﺍﺋﻪ ﻭﻓﻖ ﻋﻠﻤﻪ ﺍﶈﻴﻂ‪.‬ﻭﻫﻮ ﺗﻮﺟﻴﻪ ﺗﺮﺑﻮﻱ ﰲ ﻭﻗﺘﻪ ﻭﰲ ﺟﻮﻩ ﻭﰲ ﻣﻨﺎﺳﺒﺘﻪ ﻋﻠـﻰ ﻃﺮﻳﻘـﺔ‬
‫ﻚ ﻓِـﻲ‬
‫ﺐ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺇِﱃ ﹶﺃ ‪‬ﻫﻠِﻴ ِﻬ ‪‬ﻢ ﹶﺃﺑ‪‬ـﺪﹰﺍ‪ ،‬ﻭ ‪‬ﺯ‪‬ﻳ ‪‬ﻦ ﺫﻟِـ ‪‬‬
‫ﺍﻟﻘﺮﺁﻥ‪».‬ﺑ ﹾﻞ ﹶﻇ‪‬ﻨ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﹶﺃ ﹾﻥ ﹶﻟ ‪‬ﻦ ‪‬ﻳ‪‬ﻨ ﹶﻘِﻠ ‪‬‬
‫ﺴ ‪‬ﻮ ِﺀ‪ ،‬ﻭ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﹶﻗﻮ‪‬ﻣﹰﺎ ﺑ‪‬ﻮﺭﹰﺍ« ‪..‬‬
‫ﹸﻗﻠﹸﻮِﺑ ﹸﻜ ‪‬ﻢ‪ ،‬ﻭ ﹶﻇ‪‬ﻨ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﹶﻇ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﻭﻫﻜﺬﺍ ﻳﻘﻔﻬﻢ ﻋﺮﺍﻳﺎ ﻣﻜﺸﻮﻓﲔ‪،‬ﻭﺟﻬﺎ ﻟﻮﺟﻪ ﺃﻣﺎﻡ ﻣﺎ ﺃﺿﻤﺮﻭﺍ ﻣﻦ ﻧﻴـﺔ‪،‬ﻭﻣﺎ ﺳـﺘﺮﻭﺍ ﻣـﻦ‬
‫ﺗﻘﺪﻳﺮ‪،‬ﻭﻣﺎ ﻇﻨﻮﺍ ﺑﺎﻟﻠﹼﻪ ﻣﻦ ﺍﻟﺴﻮﺀ‪.‬ﻭﻗﺪ ﻇﻨﻮﺍ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﻭﻣﻦ ﻣﻌﻪ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺫﺍﻫﺒـﻮﻥ ﺇﱃ‬
‫ﺣﺘﻔﻬﻢ‪،‬ﻓﻼ ﻳﺮﺟﻌﻮﻥ ﺇﱃ ﺃﻫﻠﻴﻬﻢ ﺑﺎﳌﺪﻳﻨﺔ ﻭﻗﺎﻟﻮﺍ‪:‬ﻳﺬﻫﺐ ﺇﱃ ﻗﻮﻡ ﻗـﺪ ﻏـﺰﻭﻩ ﰲ ﻋﻘـﺮ ﺩﺍﺭﻩ‬
‫ﺑﺎﳌﺪﻳﻨﺔ‪،‬ﻭﻗﺘﻠﻮﺍ ﺃﺻﺤﺎﺑﻪ ﻓﻴﻘﺎﺗﻠﻬﻢ! ‪ -‬ﻳﺸﲑﻭﻥ ﺇﱃ ﺃﺣﺪ ﻭﺍﻷﺣﺰﺍﺏ ‪ -‬ﻭﱂ ﳛـﺴﺒﻮﺍ ﺣـﺴﺎﺑﺎ‬
‫ﻟﺮﻋﺎﻳﺔ ﺍﻟﻠﹼﻪ ﻭﲪﺎﻳﺘﻪ ﻟﻠﺼﺎﺩﻗﲔ ﺍﳌﺘﺠﺮﺩﻳﻦ ﻣﻦ ﻋﺒﺎﺩﻩ‪.‬ﻛﻤﺎ ﺃ‪‬ﻢ ‪ -‬ﺑﻄﺒﻴﻌﺔ ﺗـﺼﻮﺭﻫﻢ ﻟﻸﻣـﻮﺭ‬
‫ﻭﺧﻠﻮ ﻗﻠﻮ‪‬ﻢ ﻣﻦ ﺣﺮﺍﺭﺓ ﺍﻟﻌﻘﻴﺪﺓ ‪ -‬ﱂ ﻳﻘﺪﺭﻭﺍ ﺃﻥ ﺍﻟﻮﺍﺟﺐ ﻫﻮ ﺍﻟﻮﺍﺟﺐ‪،‬ﺑﻐﺾ ﺍﻟﻨﻈـﺮ ﻋـﻦ‬
‫ﺗﻜﺎﻟﻴﻔﻪ ﻛﺎﺋﻨﺔ ﻣﺎ ﻛﺎﻧﺖ ﻭﺃﻥ ﻃﺎﻋﺔ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ‪ -
-‬ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﺑـﺪﻭﻥ ﺍﻟﻨﻈـﺮ ﺇﱃ‬
‫ﺍﻟﺮﺑﺢ ﺍﻟﻈﺎﻫﺮﻱ ﻭﺍﳋﺴﺎﺭﺓ ﺍﻟﺸﻜﻠﻴﺔ‪،‬ﻓﻬﻲ ﻭﺍﺟﺐ ﻣﻔﺮﻭﺽ ﻳﺆﺩﻯ ﺩﻭﻥ ﻧﻈﺮ ﺇﱃ ﻋﺎﻗﺒﺔ ﺃﺧﺮﻯ‬
‫ﻭﺭﺍﺀﻩ‪.‬‬
‫ﻟﻘﺪ ﻇﻨﻮﺍ ﻇﻨﻬﻢ‪،‬ﻭﺯﻳﻦ ﻫﺬﺍ ﺍﻟﻈﻦ ﰲ ﻗﻠﻮ‪‬ﻢ‪،‬ﺣﱴ ﱂ ﻳﺮﻭﺍ ﻏﲑﻩ‪،‬ﻭﱂ ﻳﻔﻜﺮﻭﺍ ﰲ ﺳﻮﺍﻩ‪.‬ﻭﻛـﺎﻥ‬
‫ﻫﺬﺍ ﻫﻮ ﻇﻦ ﺍﻟﺴﻮﺀ ﺑﺎﻟﻠﹼﻪ‪،‬ﺍﻟﻨﺎﺷﺊ ﻣﻦ ﺃﻥ ﻗﻠﻮ‪‬ﻢ ﺑﻮﺭ‪.‬ﻭﻫﻮ ﺗﻌﺒﲑ ﻋﺠﻴﺐ ﻣﻮﺡ‪.‬ﻓﺎﻷﺭﺽ ﺍﻟﺒﻮﺭ‬
‫ﻣﻴﺘﺔ ﺟﺮﺩﺍﺀ‪.‬ﻭﻛﺬﻟﻚ ﻗﻠﻮ‪‬ﻢ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻫﻢ ﺑﻜﻞ ﻛﻴﺎ‪‬ﻢ‪.‬ﺑﻮﺭ‪.‬ﻻ ﺣﻴﺎﺓ ﻭﻻ ﺧﺼﺐ ﻭﻻ ﺇﲦﺎﺭ‪.‬ﻭﻣﺎ ﻳﻜﻮﻥ ﺍﻟﻘﻠﺐ ﺇﺫ ﳜﻠﻮ ﻣـﻦ‬
‫ﺣﺴﻦ ﺍﻟﻈﻦ ﺑﺎﻟﻠﹼﻪ؟‬
‫ﻷﻧﻪ ﺍﻧﻘﻄﻊ ﻋﻦ ﺍﻻﺗﺼﺎﻝ ﺑﺮﻭﺡ ﺍﻟﻠﹼﻪ؟ ﻳﻜﻮﻥ ﺑﻮﺭﺍ‪.‬ﻣﻴﺘﺎ ﺃﺟﺮﺩ ‪‬ﺎﻳﺘﻪ ﺇﱃ ﺍﻟﺒﻮﺍﺭ ﻭﺍﻟﺪﻣﺎﺭ‪.‬‬
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‫ﻭﻛﺬﻟﻚ ﻳﻈﻦ ﺍﻟﻨﺎﺱ ﺑﺎﳉﻤﺎﻋﺔ ﺍﳌﺆﻣﻨﺔ‪.‬ﺍﻟﻨﺎﺱ ﻣﻦ ﺃﻣﺜﺎﻝ ﺃﻭﻟﺌﻚ ﺍﻷﻋـﺮﺍﺏ ﺍﳌـﻨﻘﻄﻌﲔ ﻋـﻦ‬
‫ﺍﻟﻠﹼﻪ‪.‬ﺍﻟﺒﻮﺭ ﺍﳋﺎﻟﻴﺔ ﻗﻠﻮ‪‬ﻢ ﻣﻦ ﺍﻟﺮﻭﺡ ﻭﺍﳊﻴﺎﺓ‪.‬ﻫﻜﺬﺍ ﻳﻈﻨﻮﻥ ﺩﺍﺋﻤﺎ ﺑﺎﳉﻤﺎﻋﺔ ﺍﳌﺆﻣﻨﺔ ﻋﻨﺪ ﻣﺎ ﻳﺒﺪﻭ‬
‫ﺃﻥ ﻛﻔﺔ ﺍﻟﺒﺎﻃﻞ ﻫﻲ ﺍﻟﺮﺍﺟﺤﺔ‪،‬ﻭﺃﻥ ﻗﻮﻯ ﺍﻷﺭﺽ ﺍﻟﻈﺎﻫﺮﺓ ﰲ ﺟﺎﻧﺐ ﺃﻫﻞ ﺍﻟﺸﺮ ﻭﺍﻟﻀﻼﻝ ﻭﺃﻥ‬
‫ﺍﳌﺆﻣﻨﲔ ﻗﻠﺔ ﰲ ﺍﻟﻌﺪﺩ‪،‬ﺃﻭ ﻗﻠﺔ ﰲ ﺍﻟﻌﺪﺓ‪،‬ﺃﻭ ﻗﻠﺔ ﰲ ﺍﳌﻜﺎﻥ ﻭﺍﳉﺎﻩ ﻭﺍﳌﺎﻝ‪.‬ﻫﻜﺬﺍ ﻳﻈﻦ ﺍﻷﻋـﺮﺍﺏ‬
‫ﻭﺃﺷﺒﺎﻫﻬﻢ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﺃﻥ ﺍﳌﺆﻣﻨﲔ ﻻ ﻳﻨﻘﻠﺒﻮﻥ ﺇﱃ ﺃﻫﻠﻴﻬﻢ ﺃﺑﺪﺍ ﺇﺫﺍ ﻫﻢ ﻭﺍﺟﻬـﻮﺍ ﺍﻟﺒﺎﻃـﻞ‬
‫ﺍﳌﻨﺘﻔﺶ ﺑﻘﻮﺗﻪ ﺍﻟﻈﺎﻫﺮﺓ‪.‬ﻭﻣﻦ ﰒ ﻳﺘﺠﻨﺒﻮﻥ ﺍﳌﺆﻣﻨﲔ ﺣﺒﺎ ﻟﻠﺴﻼﻣﺔ ﻭﻳﺘﻮﻗﻌﻮﻥ ﰲ ﻛﻞ ﳊﻈـﺔ ﺃﻥ‬
‫ﻳﺴﺘﺄﺻﻠﻮﺍ ﻭﺃﻥ ﺗﻨﺘﻬﻲ ﺩﻋﻮ‪‬ﻢ ﻓﻴﺄﺧﺬﻭﻥ ﻫﻢ ﺑﺎﻷﺣﻮﻁ ﻭﻳﺒﻌﺪﻭﻥ ﻋـﻦ ﻃـﺮﻳﻘﻬﻢ ﺍﶈﻔـﻮﻑ‬
‫ﺑﺎﳌﻬﺎﻟﻚ! ﻭﻟﻜﻦ ﺍﻟﻠﹼﻪ ﳜﻴﺐ ﻇﻦ ﺍﻟﺴﻮﺀ ﻫﺬﺍ ﻭﻳﺒﺪﻝ ﺍﳌﻮﺍﻗﻒ ﻭﺍﻷﺣﻮﺍﻝ ﲟﻌﺮﻓﺘﻪ ﻫﻮ‪،‬ﻭﺑﺘـﺪﺑﲑﻩ‬
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‫ﻫﻮ‪،‬ﻭﺣﺴﺐ ﻣﻴﺰﺍﻥ ﺍﻟﻘﻮﻯ ﺍﳊﻘﻴﻘﻴﺔ‪.‬‬
‫ﺧﺎﻣﺴﹰﺎ‪:‬ﺍﻟﺪﻋﺎﺀ ﻭﺑﻴﺎﻥ ﺑﺮﻛﺘﻪ ﻭﻓﻀﻠﻪ ‪:‬‬
‫ﻋﻠﻴﻨﺎ ﺩﺍﺋﻤﹰﺎ ﺃﻥ ﻧﻜﻮﻥ ﻗﺪﻭﺓ ﻟﻸﻃﻔﺎﻝ ﺑﺄﻥ ﻧﺮﻓﻊ ﺃﻳﺪﻳﻨﺎ ﺩﺍﺋﻤﹰﺎ ﺑﺎﻟﺪﻋﺎﺀ ﷲ ﻭﻃﻠﺐ ﻛﻞ ﻣﺎ ﻧﺮﻳﺪﻩ‬
‫ﻭﻧﺒﲔ ﳍﻢ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺿﻌﻴﻒ ﻭﻓﻘﲑ ﺇﱃ ﺍﷲ ﻳﺴﺘﻤﺪ ﻗﻮﺗﻪ ﻣﻨﻪ ﻭﺣﺪﻩ ﺳﺒﺤﺎﻧﻪ‪.‬ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻳ‪‬ﺎ‬
‫ﺤﻤِﻴ ‪‬ﺪ{ )‪ (١٥‬ﺳﻮﺭﺓ ﻓﺎﻃﺮ‬
‫ﺱ ﺃﹶﻧ‪‬ﺘ ‪‬ﻢ ﺍﹾﻟ ﹸﻔ ﹶﻘﺮ‪‬ﺍﺀ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ‪‬ﻐِﻨ ‪‬ﻲ ﺍﹾﻟ ‪‬‬
‫ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺇﻥ ﺍﻟﻨﺎﺱ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﺗﺬﻛﲑﻫﻢ ‪‬ﺬﻩ ﺍﳊﻘﻴﻘﺔ ﰲ ﻣﻌﺮﺽ ﺩﻋـﻮ‪‬ﻢ ﺇﱃ ﺍﳍﺪﻯ‪،‬ﻭﳎﺎﻫـﺪ‪‬ﻢ‬
‫ﻟﻴﺨﺮﺟﻮﺍ ﳑﺎ ﻫﻢ ﻓﻴﻪ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ ﺇﱃ ﻧﻮﺭ ﺍﻟﻠﹼﻪ ﻭﻫﺪﺍﻩ‪.‬ﰲ ﺣﺎﺟﺔ ﺇﱃ ﺗﺬﻛﲑﻫﻢ ﺑـﺄ‪‬ﻢ ﻫـﻢ‬
‫ﺍﻟﻔﻘﺮﺍﺀ ﺍﶈﺎﻭﻳﺞ ﺇﱃ ﺍﻟﻠﹼﻪ‪.‬ﻭﺃﻥ ﺍﻟﻠﹼﻪ ﻏﲏ ﻋﻨﻬﻢ ﻛﻞ ﺍﻟﻐﲎ‪.‬ﻭﺃ‪‬ﻢ ﺣﲔ ﻳﺪﻋﻮﻥ ﺇﱃ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻠﹼـﻪ‬
‫ﻭﻋﺒﺎﺩﺗﻪ ﻭﲪﺪﻩ ﻋﻠﻰ ﺁﻻﺋﻪ ﻓﺈﻥ ﺍﻟﻠﹼﻪ ﻏﲏ ﻋﻦ ﻋﺒﺎﺩ‪‬ﻢ ﻭﲪﺪﻫﻢ‪،‬ﻭﻫﻮ ﺍﶈﻤﻮﺩ ﺑﺬﺍﺗﻪ‪.‬ﻭﺃ‪‬ـﻢ ﻻ‬
‫ﻳﻌﺠﺰﻭﻥ ﺍﻟﻠﹼﻪ ﻭﻻ ﻳﻌﺰﻭﻥ ﻋﻠﻴﻪ ﻓﻬﻮ ﺇﻥ ﺷﺎﺀ ﺃﻥ ﻳﺬﻫﺐ ‪‬ﻢ ﻭﻳﺄﰐ ﲞﻠﻖ ﺟﺪﻳﺪ ﻣﻦ ﺟﻨﺴﻬﻢ ﺃﻭ‬
‫ﻣﻦ ﺟﻨﺲ ﺁﺧﺮ ﳜﻠﻔﻬﻢ ﰲ ﺍﻷﺭﺽ‪.‬ﻓﺈﻥ ﺫﻟﻚ ﻋﻠﻴﻪ ﻳﺴﲑ‬
‫ﺍﻟﻨﺎﺱ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﺃﻥ ﻳﺬﻛﺮﻭﺍ ‪‬ﺬﻩ ﺍﳊﻘﻴﻘﺔ‪،‬ﻟﺌﻼ ﻳﺮﻛﺒﻬﻢ ﺍﻟﻐﺮﻭﺭ ﻭﻫﻢ ﻳﺮﻭﻥ ﺃﻥ ﺍﻟﻠﹼﻪ ‪ -‬ﺟﻞ‬
‫ﻭﻋﻼ ‪ -‬ﻳﻌﲎ ‪‬ﻢ‪،‬ﻭﻳﺮﺳﻞ ﺇﻟﻴﻬﻢ ﺍﻟﺮﺳﻞ ﻭﳚﺎﻫﺪ ﺍﻟﺮﺳـﻞ ﺃﻥ ﻳـﺮﺩﻭﻫﻢ ﻋـﻦ ﺍﻟـﻀﻼﻟﺔ ﺇﱃ‬

‫‪ - ٩٤‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٣٣٢١ / ٦) -‬‬

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‫ﺍﳍﺪﻯ‪،‬ﻭﳜﺮﺟﻮﻫﻢ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ ﺇﱃ ﺍﻟﻨﻮﺭ‪.‬ﻭﻳﺮﻛﺒﻬﻢ ﺍﻟﻐﺮﻭﺭ ﻓﻴﻈﻨﻮﻥ ﺃ‪‬ﻢ ﺷﻲﺀ ﻋﻈﻴﻢ ﻋﻠـﻰ‬
‫ﺍﻟﻠﹼﻪ! ﻭﺃﻥ ﻫﺪﺍﻫﻢ ﻭﻋﺒﺎﺩ‪‬ﻢ ﺗﺰﻳﺪ ﺷﻴﺌﺎ ﰲ ﻣﻠﻜﻪ ﺗﻌﺎﱃ! ﻭﺍﻟﻠﹼﻪ ﻫﻮ ﺍﻟﻐﲏ ﺍﳊﻤﻴﺪ‪.‬‬
‫ﻭﺇﻥ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﳝﻨﺢ ﺍﻟﻌﺒﺎﺩ ﻣﻦ ﺭﻋﺎﻳﺘﻪ‪،‬ﻭﻳﻔﻴﺾ ﻋﻠﻴﻬﻢ ﻣﻦ ﺭﲪﺘﻪ‪،‬ﻭﻳﻐﻤﺮﻫﻢ ﺑﺴﺎﺑﻎ ﻓﻀﻠﻪ ‪-‬‬
‫ﺑﺈﺭﺳﺎﻝ ﺭﺳﻠﻪ ﺇﻟﻴﻬﻢ‪،‬ﻭﺍﺣﺘﻤﺎﻝ ﻫﺆﻻﺀ ﺍﻟﺮﺳﻞ ﻣﺎ ﳛﺘﻤﻠﻮﻥ ﻣﻦ ﺇﻋﺮﺍﺿـﻬﻢ ﻭﺇﻳـﺬﺍﺋﻬﻢ‪،‬ﻭﺛﺒﺎ‪‬ﻢ‬
‫ﻋﻠﻰ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﻠﹼﻪ ﺑﻌﺪ ﺍﻹﻋﺮﺍﺽ ﻭﺍﻹﻳﺬﺍﺀ ‪..‬ﺇﻥ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﺇﳕﺎ ﻳﻌﺎﻣﻞ ﻋﺒﺎﺩﻩ ﻫﻜﺬﺍ ﺭﲪﺔ‬
‫ﻣﻨﻪ ﻭﻓﻀﻼ ﻭﻛﺮﻣﺎ ﻭﻣﻨﺎ‪.‬ﻷﻥ ﻫﺬﻩ ﺻﻔﺎﺗﻪ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺬﺍﺗﻪ‪.‬ﻻ ﻷﻥ ﻫﺆﻻﺀ ﺍﻟﻌﺒﺎﺩ ﻳﺰﻳﺪﻭﻥ ﰲ ﻣﻠﻜﻪ‬
‫ﺷﻴﺌﺎ ‪‬ﺪﺍﻫﻢ‪،‬ﺃﻭ ﻳﻨﻘﺼﻮﻥ ﻣﻦ ﻣﻠﻜﻪ ﺷﻴﺌﺎ ﺑﻌﻤﺎﻫﻢ‪.‬ﻭﻻ ﻷﻥ ﻫﺆﻻﺀ ﺍﻟﻌﺒﺎﺩ ﳐﻠﻮﻗﺎﺕ ﻧﺎﺩﺭﺓ ﻋﺰﻳﺰﺓ‬
‫ﺻﻌﺒﺔ ﺍﻹﻋﺎﺩﺓ ﺃﻭ ﺍﻻﺳﺘﺒﺪﺍﻝ‪،‬ﻓﻴﻐﺘﻔﺮ ﳍﻢ ﻣﺎ ﻳﻘﻊ ﻣﻨﻬﻢ ﻷ‪‬ﻢ ﺻﻨﻒ ﻻ ﻳﻌﺎﺩ ﻭﻻ ﻳﺴﺘﺒﺪﻝ‪.‬‬
‫ﻭﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻴﺪﻫﺶ ﻭﳛﺎﺭ ﰲ ﻓﻀﻞ ﺍﻟﻠﹼﻪ ﻭﻣﻨﻪ ﻭﻛﺮﻣﻪ‪،‬ﺣﲔ ﻳﺮﻯ ﻫﺬﺍ ﺍﻹﻧـﺴﺎﻥ ﺍﻟـﺼﻐﲑ‬
‫ﺍﻟﻀﺌﻴﻞ ﺍﳉﺎﻫﻞ ﺍﻟﻘﺎﺻﺮ‪،‬ﺍﻟﻀﻌﻴﻒ ﺍﻟﻌﺎﺟﺰ‪،‬ﻳﻨﺎﻝ ﻣﻦ ﻋﻨﺎﻳﺔ ﺍﻟﻠﹼﻪ ﻭﺭﻋﺎﻳﺘﻪ ﻛﻞ ﻫﺬﺍ ﺍﻟﻘﺪﺭ ﺍﳍﺎﺋﻞ!‬
‫ﻭﺍﻹﻧﺴﺎﻥ ﺳﺎﻛﻦ ﺻﻐﲑ ﻣﻦ ﺳﻜﺎﻥ ﻫـﺬﻩ ﺍﻷﺭﺽ‪.‬ﻭﺍﻷﺭﺽ ﺗـﺎﺑﻊ ﺻـﻐﲑ ﻣـﻦ ﺗﻮﺍﺑـﻊ‬
‫ﺍﻟﺸﻤﺲ‪.‬ﻭﺍﻟﺸﻤﺲ ﳒﻢ ﳑﺎ ﻻ ﻋﺪ ﻟﻪ ﻭﻻ ﺣﺼﺮ ﻣﻦ ﺍﻟﻨﺠﻮﻡ‪.‬ﻭﺍﻟﻨﺠﻮﻡ ﺇﻥ ﻫﻲ ﺇﻻ ﻧﻘﻂ ﺻﻐﲑﺓ‬
‫‪ -‬ﻋﻠﻰ ﺿﺨﺎﻣﺘﻬﺎ ﺍﳍﺎﺋﻠﺔ ‪ -‬ﻣﺘﻨﺎﺛﺮﺓ ﰲ ﻓﻀﺎﺀ ﺍﻟﻜﻮﻥ ﺍﻟﺬﻱ ﻻ ﻳﻌﻠﻢ ﺍﻟﻨﺎﺱ ﺣـﺪﻭﺩﻩ‪.‬ﻭﻫـﺬﺍ‬
‫ﺍﻟﻔﻀﺎﺀ ﺍﻟﺬﻱ ﺗﺘﻨﺎﺛﺮ ﻓﻴﻪ ﺗﻠﻚ ﺍﻟﻨﺠﻮﻡ ﻛﺎﻟﻨﻘﻂ ﺍﻟﺘﺎﺋﻬﺔ ﺇﻥ ﻫﻮ ﺇﻻ ﺑﻌﺾ ﺧﻠﻖ ﺍﻟﻠﹼـﻪ! ﰒ ﻳﻨـﺎﻝ‬
‫ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﻠﹼﻪ ﻛﻞ ﻫﺬﻩ ﺍﻟﺮﻋﺎﻳﺔ ‪..‬ﻳﻨﺸﺌﻪ‪،‬ﻭﻳﺴﺘﺨﻠﻔﻪ ﰲ ﺍﻷﺭﺽ‪،‬ﻭﻳﻬﺒﻪ ﻛﻞ ﺃﺩﻭﺍﺕ ﺍﳋﻼﻓﺔ‬
‫‪ -‬ﺳﻮﺍﺀ ﰲ ﺗﻜﻮﻳﻨﻪ ﻭﺗﺮﻛﻴﺒﻪ ﺃﻭ ﺗﺴﺨﲑ ﺍﻟﻘﻮﻯ ﻭﺍﻟﻄﺎﻗﺎﺕ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﻼﺯﻣﺔ ﻟﻪ ﰲ ﺧﻼﻓﺘـﻪ ‪-‬‬
‫ﻭﻳﻀﻞ ﻫﺬﺍ ﺍﳌﺨﻠﻮﻕ ﻭﻳﺘﺒﺠﺢ ﺣﱴ ﻟﻴﺸﺮﻙ ﺑﺮﺑﻪ ﺃﻭ ﻳﻨﻜﺮﻩ‪.‬ﻓﲑﺳﻞ ﺍﻟﻠﹼﻪ ﺇﻟﻴﻪ ﺍﻟﺮﺳﻞ‪،‬ﺭﺳﻮﻻ ﺑﻌﺪ‬
‫ﺭﺳﻮﻝ‪،‬ﻭﻳﱰﻝ ﻋﻠﻰ ﺍﻟﺮﺳﻞ ﺍﻟﻜﺘﺐ ﻭﺍﳋﻮﺍﺭﻕ‪.‬ﻭﻳﻄﺮﺩ ﻓﻀﻞ ﺍﻟﻠﹼﻪ ﻭﻳﻔﻴﺾ ﺣﱴ ﻟﻴﱰﻝ ﰲ ﻛﺘﺎﺑﻪ‬
‫ﺍﻷﺧﲑ ﻟﻠﺒﺸﺮ ﻗﺼﺼﺎ ﳛﺪﺙ ‪‬ﺎ ﺍﻟﻨﺎﺱ‪،‬ﻭﻳﻘﺺ ﻋﻠﻴﻬﻢ ﻣﺎ ﻭﻗﻊ ﻷﺳﻼﻓﻬﻢ‪،‬ﻭﳛﺪﺛﻬﻢ ﻋﻦ ﺫﻭﺍﺕ‬
‫ﺃﻧﻔﺴﻬﻢ‪،‬ﻭﻳﻜﺸﻒ ﳍﻢ ﻋﻤﺎ ﻓﻴﻬﺎ ﻣﻦ ﻗﻮﻯ ﻭﻃﺎﻗﺎﺕ‪،‬ﻭﻣﻦ ﻋﺠﺰ ﻭﺿﻌﻒ‪،‬ﺑﻞ ﺇﻧﻪ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪-‬‬
‫ﻟﻴﺤﺪﺙ ﻋﻦ ﻓﻼﻥ ﻭﻓﻼﻥ ﺑﺎﻟﺬﺍﺕ‪،‬ﻓﻴﻘﻮﻝ ﳍﺬﺍ‪:‬ﺃﻧﺖ ﻓﻌﻠﺖ ﻭﺃﻧﺖ ﺗﺮﻛﺖ‪،‬ﻭﻳﻘﻮﻝ ﻟﺬﺍﻙ‪:‬ﻫـﺎﻙ‬
‫ﺣﻼ ﳌﺸﻜﻠﺘﻚ‪،‬ﻭﻫﺎﻙ ﺧﻼﺻﺎ ﻣﻦ ﺿﻴﻘﺘﻚ! ﻛﻞ ﺫﻟﻚ‪،‬ﻭﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﺍﻟﺴﺎﻛﻦ ﺍﻟـﺼﻐﲑ‬
‫ﻣﻦ ﺳﻜﺎﻥ ﻫﺬﻩ ﺍﻷﺭﺽ‪،‬ﺍﻟﺘﺎﺑﻌﺔ ﺍﻟﺼﻐﲑﺓ ﻣﻦ ﺗﻮﺍﺑﻊ ﺍﻟﺸﻤﺲ‪،‬ﺍﻟﺘﺎﺋﻬﺔ ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻜـﺒﲑ‬
‫ﺣﱴ ﻣﺎ ﺗﻜﺎﺩ ﲢﺲ! ﻭﺍﻟﻠﹼﻪ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻫﻮ ﻓﺎﻃﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪،‬ﻭﺧﺎﻟﻖ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ‬
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‫ﲟﺎ ﻓﻴﻪ ﻭﻣﻦ ﻓﻴﻪ ﺑﻜﻠﻤﺔ‪.‬ﲟﺠﺮﺩ ﺗﻮﺟﻪ ﺍﻹﺭﺍﺩﺓ‪.‬ﻭﻫﻮ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﳜﻠﻖ ﻣﺜﻠﻪ ﺑﻜﻠﻤﺔ ﻭﲟﺠـﺮﺩ‬
‫ﺗﻮﺟﻪ ﺍﻹﺭﺍﺩﺓ ‪..‬‬
‫ﻭﺍﻟﻨﺎﺱ ﺧﻠﻘﺎﺀ ﺃﻥ ﻳﺪﺭﻛﻮﺍ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻟﻴﺪﺭﻛﻮﺍ ﻣﺪﻯ ﻓﻀﻞ ﺍﻟﻠﹼﻪ ﻭﺭﻋﺎﻳﺘﻪ ﻭﺭﲪﺘﻪ‪.‬ﻭﻟﻴﺴﺘﺤﻴﻮﺍ‬
‫ﺃﻥ ﻳﺴﺘﺠﻴﺒﻮﺍ ﻟﻠﻔﻀﻞ ﺍﳋﺎﻟﺺ ﻭﺍﻟﺮﻋﺎﻳﺔ ﺍ‪‬ﺮﺩﺓ ﻭﺍﻟﺮﲪﺔ ﺍﻟﻔﺎﺋـﻀﺔ ﺑـﺎﻹﻋﺮﺍﺽ ﻭﺍﳉﺤـﻮﺩ‬
‫ﻭﺍﻟﻨﻜﺮﺍﻥ‪.‬ﻓﻬﻲ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﺎﺣﻴﺔ ﳌﺴﺔ ﻭﺟﺪﺍﻧﻴﺔ ﻣﻮﺣﻴﺔ‪،‬ﺇﱃ ﺟﺎﻧـﺐ ﺃ‪‬ـﺎ ﺣﻘﻴﻘـﺔ ﺻـﺎﺩﻗﺔ‬
‫ﻭﺍﻗﻌﺔ‪.‬ﻭﺍﻟﻘﺮﺁﻥ ﻳﻠﻤﺲ ﺑﺎﳊﻘﺎﺋﻖ ﻗﻠﻮﺏ ﺍﻟﺒﺸﺮ ﻷﻥ ﺍﳊﻘﻴﻘﺔ ﺣﲔ ﲡﻠﻰ ﺃﻓﻌﻞ ﰲ ﺍﻟﻨﻔﺲ ﻭﻷﻧـﻪ‬
‫ﻫﻮ ﺍﳊﻖ ﻭﺑﺎﳊﻖ ﻧﺰﻝ‪.‬ﻓﻼ ﻳﺘﺤﺪﺙ ﺇﻻ ﺑﺎﳊﻖ‪،‬ﻭﻻ ﻳﻘﻨﻊ ﺇﻻ ﺑﺎﳊﻖ‪،‬ﻭﻻ ﻳﻌﺮﺽ ﺇﻻ ﺍﳊـﻖ‪،‬ﻭﻻ‬
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‫ﻳﺸﲑ ﺑﻐﲑ ﺍﳊﻖ ‪..‬‬
‫ﺴ‪‬ﺘ ﹾﻜِﺒﺮ‪‬ﻭ ﹶﻥ ﻋ‪‬ـ ‪‬ﻦ ِﻋﺒ‪‬ـﺎ ‪‬ﺩﺗِﻲ‬ ‫ﺐ ﹶﻟ ﹸﻜ ‪‬ﻢ ِﺇﻥﱠ ﺍﻟﱠـﺬِﻳ ‪‬ﻦ ﻳ‪‬ـ ‪‬‬ ‫ﺠ ‪‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﺍ ‪‬ﺩﻋ‪‬ﻮﻧِﻲ ﹶﺃ ‪‬ﺳ‪‬ﺘ ِ‬
‫‪‬ﺳ‪‬ﻴ ‪‬ﺪ ‪‬ﺧﻠﹸﻮ ﹶﻥ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ﺩ‪‬ﺍ ِﺧﺮِﻳ ‪‬ﻦ{ )‪ (٦٠‬ﺳﻮﺭﺓ ﻏﺎﻓﺮ‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ‪‬ﻩ ‪‬ﻋﻠﹶﻰ ‪‬ﺩﻋ‪‬ﺎِﺋ ِﻪ‪،‬ﻭ‪‬ﺗ ﹶﻜ ﱠﻔ ﹶﻞ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺑِﺎ ِﻹﺟ‪‬ﺎ‪‬ﺑ ِﺔ ‪‬ﻋﻠﹶﻰ ‪‬ﺩﻋ‪‬ﺎِﺋ ِﻬ ‪‬ﻢ؛ ‪‬ﻭ ‪‬ﺩﻋ‪‬ﺎ ُﺀ ﺍﻟ ‪‬ﻌ‪‬ﺒ ِﺪ ‪‬ﺭ‪‬ﺑ ‪‬ﻪ ‪‬ﺩﻟِﻴ ﹲﻞ‬
‫ﺚﺍُ‬
‫ﺤ ﱡ‬
‫‪‬ﻳ ‪‬‬
‫ﷲ‬
‫‪‬ﻋﻠﹶﻰ ِﺇ‪‬ﻳﻤ‪‬ﺎِﻧ ِﻪ ِﺑ ‪‬ﺮ‪‬ﺑ ِﻪ‪ ،‬ﻭ ‪‬ﺧ ‪‬ﻮِﻓ ِﻪ ِﻣ‪‬ﻨ ‪‬ﻪ‪ ،‬ﻭ ﹶﻃ ‪‬ﻤ ِﻌ ِﻪ ﻓِﻲ ﹶﺛ ‪‬ﻮﺍِﺑ ِﻪ ‪‬ﻭ ﹶﻛ ‪‬ﺮ ِﻣ ِﻪ‪ ،‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤِﺘ ِﻪ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻜ‪‬ﺒ ‪‬ﺮ ‪‬ﻋ ‪‬ﻦ ِﻋﺒ‪‬ـﺎ ‪‬ﺩ ِﺓ ﺍ ِ‬
‫ﻚ ﹶﻟ ‪‬ﻪ‪ ،‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶـﺎ ِﺩ ‪‬ﺭ ‪‬ﻋﻠﹶـﻰ‬ ‫ﷲ‪ ،‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻪ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ﻻ ‪‬ﺷﺮِﻳ ‪‬‬ ‫ﷲ ﹶﻻ ‪‬ﻳ ‪‬ﻬ‪‬ﺘﻢ‪ِ ‬ﺑِﺈﺟ‪‬ﺎ‪‬ﺑ ِﺔ ‪‬ﺩﻋ‪‬ﺎِﺋ ِﻪ َﻷ‪‬ﻧ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ‪‬ﺆ ِﻣ ‪‬ﻦ ﺑِﺎ ِ‬ ‫ﹶﻓِﺈ ﱠﻥ ﺍ َ‬
‫ﻒ ‪‬ﺷﺆ‪‬ﻭِﻧ ِﻬ ‪‬ﻢ‪،‬ﻭ‪‬ﺇ ‪‬ﺣﺼ‪‬ﺎ ِﺀ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎِﻟ ِﻬ ‪‬ﻢ‪ ،‬ﻭِﺇﻋ‪‬ﺎ ‪‬ﺩ ِﺓ ‪‬ﺑ ‪‬ﻌِﺜ ِﻬ ‪‬ﻢ ﻳ‪‬ـ ‪‬ﻮ ‪‬ﻡ ﺍﻟ ِﻘﻴ‪‬ﺎﻣ‪‬ـ ِﺔ‬ ‫ﺼﺮِﻳ ِ‬ ‫ﻼِﺋ ِﻖ‪ ،‬ﻭ‪‬ﺗ ‪‬‬ ‫ﳋﹶ‬ ‫‪‬ﻣ ‪‬ﻌ ِﺮﹶﻓ ِﺔ ﹶﺃ ‪‬ﺣﻮ‪‬ﺍ ِﻝ ﺍ ﹶ‬
‫ﺠ ِﺰ‪‬ﻳ ‪‬ﻬ ‪‬ﻢ ِﺑﻬ‪‬ﺎ‬
‫ِﻟ‪‬ﻴﺤ‪‬ﺎ ِﺳ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ‪ ،‬ﻭ‪‬ﻳ ‪‬‬
‫ﺴ‪‬ﺘ ﹾﻜِﺒﺮ‪‬ﻭ ﹶﻥ ‪‬ﻋ ‪‬ﻦ ِﻋﺒ‪‬ﺎ ‪‬ﺩِﺗ ِﻪ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ‪‬ﻴ ‪‬ﺪ ِﺧﻠﹸ ‪‬ﻬ ‪‬ﻢ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﻭﻫ‪‬ـ ‪‬ﻢ‬
‫ﻚ ﻗﹶﺎ ﹶﻝ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ِ:‬ﺇ ﱠﻥ ﺍﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫‪‬ﻭِﻟ ﹶﺬِﻟ ‪‬‬
‫‪٩٦‬‬
‫ﹶﺃﺫِﻻ ُﺀ ﺻ‪‬ﺎ ِﻏﺮ‪‬ﻭ ﹶﻥ ‪.‬‬
‫ﻭﻟﻠﺪﻋﺎﺀ ﺃﺩﺏ ﻻ ﺑﺪ ﺃﻥ ﻳﺮﺍﻋﻰ‪.‬ﺇﻧﻪ ﺇﺧﻼﺹ ﺍﻟﻘﻠﺐ ﻟﻠﹼﻪ‪.‬ﻭﺍﻟﺜﻘﺔ ﺑﺎﻻﺳﺘﺠﺎﺑﺔ ﻣﻊ ﻋﺪﻡ ﺍﻗﺘـﺮﺍﺡ‬
‫ﺻﻮﺭﺓ ﻣﻌﻴﻨﺔ ﳍﺎ‪،‬ﺃﻭ ﲣﺼﻴﺺ ﻭﻗﺖ ﺃﻭ ﻇﺮﻑ‪،‬ﻓﻬﺬﺍ ﺍﻻﻗﺘﺮﺍﺡ ﻟﻴﺲ ﻣﻦ ﺃﺩﺏ ﺍﻟﺴﺆﺍﻝ‪.‬ﻭﺍﻻﻋﺘﻘﺎﺩ‬
‫ﺑﺄﻥ ﺍﻟﺘﻮﺟﻪ ﻟﻠﺪﻋﺎﺀ ﺗﻮﻓﻴﻖ ﻣﻦ ﺍﻟﻠﹼﻪ‪،‬ﻭﺍﻻﺳﺘﺠﺎﺑﺔ ﻓﻀﻞ ﺁﺧﺮ‪...‬‬

‫‪ - ٩٥‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٢٩٣٧ / ٥) -‬‬

‫‪ - ٩٦‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٤٠٧٢ / ١) -‬‬
‫‪٩٥‬‬
‫ﻓﺄﻣﺎ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻜﱪﻭﻥ ﻋﻦ ﺍﻟﺘﻮﺟﻪ ﻟﻠﹼﻪ ﻓﺠﺰﺍﺅﻫﻢ ﺍﳊﻖ ﺃﻥ ﻳﻮﺟﻬﻮﺍ ﺃﺫﻻﺀ ﺻـﺎﻏﺮﻳﻦ ﳉﻬـﻨﻢ!‬
‫ﻭﻫﺬﻩ ‪‬ﺎﻳﺔ ﺍﻟﻜﱪ ﺍﻟﺬﻱ ﺗﻨﺘﻔﺦ ﺑﻪ ﻗﻠﻮﺏ ﻭﺻﺪﻭﺭ ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ ﺍﻟﺼﻐﲑﺓ‪،‬ﻭﰲ ﻫﺬﻩ ﺍﳊﻴـﺎﺓ‬
‫ﺍﻟﺮﺧﻴﺼﺔ‪،‬ﻭﺗﻨﺴﻰ ﺿﺨﺎﻣﺔ ﺧﻠﻖ ﺍﻟﻠﹼﻪ‪.‬‬
‫ﻓﻀﻼ ﻋﻠﻰ ﻧﺴﻴﺎ‪‬ﺎ ﻋﻈﻤﺔ ﺍﻟﻠﹼﻪ‪.‬ﻭﻧﺴﻴﺎ‪‬ﺎ ﻟﻶﺧﺮﺓ ﻭﻫﻲ ﺁﺗﻴﺔ ﻻ ﺭﻳﺐ ﻓﻴﻬﺎ‪.‬ﻭﻧﺴﻴﺎ‪‬ﺎ ﻟﻠﻤﻮﻗـﻒ‬
‫‪٩٧‬‬
‫ﺍﻟﺬﻟﻴﻞ ﰲ ﺍﻵﺧﺮﺓ ﺑﻌﺪ ﺍﻟﻨﻔﺨﺔ ﻭﺍﻻﺳﺘﻜﺒﺎﺭ‪.‬‬
‫ﺃﺛﺮ ﺍﻟﺪﻋﺎﺀ ﺍﻟﺘﺮﺑﻮﻱ ‪:‬‬
‫)‪ (١‬ﺍﻟﺪﻋﺎﺀ ﻣﻦ ﺃﺳﺒﺎﺏ ﺭﻓﻊ ﺍﻟﺒﻼﺀ‬
‫)‪ (٢‬ﺗﺬﻛﲑ ﻟﻠﻨﻔﺲ ﲝﻘﻴﻘﺔ ﻓﻘﺮﻫﺎ ﺇﱃ ﺍﷲ‪ -‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﻭﺻﻠﺘﻬﺎ ﺑﻪ‪،‬ﻭﻣﻦ ﱠﰒ ﻛﺎﻧﺖ ﺣﻴﺎﺓ‬
‫ﺍﻟﺮﺳﻮﻝ –
– ﺩﻋﺎﺀ ﺩﺍﺋﻤﹰﺎ‪،‬ﻳﺪﻋﻮ ﻣﻊ ﻛﻞ ﻋﻤﻞ ﻭﻛﻞ ﺣﺮﻛﺔ ﺑﺎﻟﻠﻴﻞ ﻭﺑﺎﻟﻨﻬﺎﺭ‪.‬‬
‫)‪ (٣‬ﺍﻟﺪﻋﺎﺀ ﻫﻮ ﺳﺒﻴﻞ ﺍﻟﻘﻮﺓ ﺍﳊﻘﺔ‪،‬ﻓﻤﻦ ﻭﺭﺍﺀ ﺇﳝﺎﻧﻪ ﻭﺇﺣﺴﺎﺳﻪ ﺃﻧﻪ ﲢﺖ ﺭﻋﺎﻳﺔ ﺍﷲ ﻭﺣﻔﻈـﻪ‬
‫ﻼ‬
‫ﻼ ﰲ ﺍﷲ ﻣﺘﻮﻛ ﹰ‬
‫ﻭﺃﻧﻪ ﻳﺴﺘﻤﺘﻊ ﺇﻟﻴﻪ ﺇﺫﺍ ﺷﻜﺎ‪،‬ﻭﺃﻧﻪ ﻗﺮﻳﺐ ﻳﺴﺘﺠﻴﺐ ﺩﻋﺎﺀﻩ ‪،‬ﻓﺈﻧﻪ ﳚﺎﺑﻪ ﺍﳊﻴﺎﺓ؛ﺃﻣ ﹰ‬
‫‪٩٨‬‬
‫ﻋﻠﻴﻪ‪".‬‬
‫ﺗﺬﻛﺮﺓ ‪:‬‬
‫ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺘﺬﻛﺮ ﻣﺎ ﻳﻠﻲ ‪:‬‬
‫)‪ (١‬ﺃﺟﺐ ﻋﻠﻰ ﺗﺴﺎﺅﻻﺕ ﻃﻔﻠﻚ ﺍﻟﺪﻳﻨﻴﺔ ﲟﺎ ﻳﻨﺎﺳﺐ ﻣﻊ ِﺳﻨ‪‬ﻪ ﻭﻣﺴﺘﻮﻯ ﺇﺩﺭﺍﻛﻪ ﻭﻓﻬﻤﻪ‪.‬‬
‫)‪ (٢‬ﺍﻋﺘﺪﻝ ﰲ ﺃﻭﺍﻣﺮﻙ ﻭﻻ ﲢﻤﻞ ﻃﻔﻠﻚ ﻣﺎ ﻻ ﻃﺎﻗﺔ ﻟﻪ ﺑﻪ‪.‬‬
‫)‪ (٣‬ﻻ ﺗﻠﻘﻦ ﻃﻔﻠﻚ ﺍﺳﻢ ﺍﷲ ﻣﻦ ﺧﻼﻝ ﺍﻷﺣﺪﺍﺙ ﺍﻷﻟﻴﻤﺔ ‪.‬‬
‫)‪ (٤‬ﺣﺎﻭﻝ ﺃﻥ ﺗ‪‬ﺬﻛﺮ ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﱃ ﺃﻣﺎﻡ ﺍﻟﻄﻔﻞ ﻣﻦ ﺧﻼﻝ ﻣﻮﺍﻗﻒ ﳏﺒﺒﺔ ﺳﺎﺭﺓ‬
‫)‪ (٥‬ﻳﻨﺒﻐﻲ ﺃﻻ ﻧﺮﻋﺐ ﺍﻟﻄﻔﻞ ﺑﻜﺜﺮﺓ ﺍﳊﺪﻳﺚ ﻋﻦ ﻏﻀﺐ ﺍﷲ ﻭﻋﺬﺍﺑﻪ ﻭﺍﻟﻨﺎﺭ ‪....‬ﺑﻞ ﺑﺎﻟﺘﺮﻏﻴﺐ‬
‫‪٩٩‬‬
‫ﺑﺪ ﹰﻻ ﻣﻦ ﺍﻟﺘﺮﻫﻴﺐ‪".‬‬

‫‪ - ٩٧‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٣٠٩١ / ٥) -‬‬

‫‪ - ٩٨‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪٢٠٩-٢٠٨‬‬
‫‪ - ٩٩‬ﺩ‪ .‬ﺣﺴﺎﻥ ﴰﺴﻲ ﺑﺎﺷﺎ‪ ،‬ﻛﻴﻒ ﺗﺮﰊ ﺃﺑﻨﺎﺀﻙ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺹ‪ ،١٢٢‬ﺩﻣﺸﻖ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﻠـﻢ‪ ،‬ﻁ‪ ١٤٢١ ،١‬ﻫــ ‪-‬‬
‫‪ ٢٠٠١‬ﻡ‪.‬‬
‫‪٩٦‬‬
 ‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪:‬ﺗﺮﺳﻴﺦ ﺣﺐ ﺍﻟﻨﱯ –
‪ -‬ﻭﺣﺐ ﺁﻝ ﺑﻴﺘﻪ ﻭﺻﺤﺒﻪ‪.‬‬
‫ﺤِﺒ‪‬ﺒ ﹸﻜ ‪‬ﻢ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻭ‪‬ﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹸﺫﻧ‪‬ﻮ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻏﻔﹸﻮ ‪‬ﺭ‬
‫ﺤﺒ‪‬ﻮﻥﹶ ﺍﻟﹼﻠ ‪‬ﻪ ﻓﹶﺎ‪‬ﺗِﺒﻌ‪‬ﻮﻧِﻲ ‪‬ﻳ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﹸﻗ ﹾﻞ ﺇِﻥ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ِ‬
‫‪‬ﺭﺣِﻴ ‪‬ﻢ { )‪ (٣١‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‬
‫" ﺇ ﱠﻥ ﺣﺐ ﺍﻟﺮﺳﻮﻝ –
‪ -‬ﻭﺍﺟﺐ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﻭﻫﻮ ﻳﺄﰐ ﺑﻌﺪ ‪‬ﺣ‪‬ﺒ ِﻪ ﷲ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪-‬‬
‫‪،‬ﻭﻗﺪ ﺃﻣﺮﻧﺎ ﺍﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ِ -‬ﺑﺤ‪‬ﺐ ﺍﻟﺮﺳﻮﻝ –
‪ -‬ﻭﻗﺮﻥ ‪‬ﺣﺒ‪‬ﻪ‪-‬ﺳـﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ‪-‬‬
‫‪١٠٠‬‬
‫ﲝﺐ ﺍﻟﺮﺳﻮﻝ –
‪" -‬‬
‫" ﻳﻌﻄﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻮﺍﺿﺤﺔ ﺍﳌﻤﻴﺰﺓ ﻋﻦ ﺃﺧﻼﻗـﺔ ] ﳏﻤـﺪ ‪ [-
-‬ﻭﺃﻓﻌﺎﻟـﻪ‬
‫ﻚ ﹶﻟﻌ‪‬ﻠﻰ ‪‬ﺧﹸﻠ ٍﻖ ‪‬ﻋﻈِﻴ ٍﻢ{ )‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ‪،‬ﻭﳓﻦ ﻧﻌﻴﺶ ﺑﻌﻴـﺪﻳﻦ ﻋﻨـﻪ‬
‫ﻭﺃﻗﻮﺍﻟﻪ ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻭِﺇ‪‬ﻧ ‪‬‬
‫ﺑﻔﺎﺻﻠﺔ ﺯﻣﻨﻴﺔ ﻫﻲ ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﻗﺮﻧﹰﺎ‪،‬ﻭﻟﻘﺪ ﺃﺑﻘﻰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻌﻈﻴﻢ –
‪ -‬ﺣﻴﹰﺎ ﰲ‬
‫ﻗﻠﻮﺏ ﺍﳌﺴﻠﻤﲔ ﻣﺘﻌﺎﻳﺸﹰﺎ ﰲ ﻣﺸﺎﻋﺮﻫﻢ ﻭﺗﻔﻜﲑﻫـﻢ ﻳﻔـﻀﻮﻥ ﲡﺎﻫـﻪ ﲟـﺸﺎﻋﺮ ﺍﳊـﺐ‬
‫ﻭﺍﻟﺘﻘﺪﻳﺮ‪،‬ﻓﻮﺍﺟﺒﻨﺎ ﻛﻤﺮﺑﲔ ﺃﻥ ﻧﺮﺳﺦ ﰲ ﻧﻔﻮﺱ ﺃﻃﻔﺎﻟﻨﺎ ﺣﺐ ﺭﺳﻮﻝ ﺍﷲ –
‪ -‬ﻭﺣـﺐ ﺁﻝ‬
‫‪١٠١‬‬
‫ﺑﻴﺘﻪ‪،‬ﻭﺃﻥ ﻧﺒﲔ ﳍﻢ ﺃﻥ ﺣﺐ ﺭﺳﻮﻝ ﺍﷲ –
‪ -‬ﻳﻔﻮﻕ ﻛﻞ ﺣﺐ‪،‬ﻭﺃ ﱠﻥ ﺣﺒﻪ ﻣﻦ ﺍﻹﳝﺎﻥ"‬
‫ﺐ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﻣِـ ‪‬ﻦ ‪‬ﻭﻟﹶـ ِﺪ ِﻩ ‪‬ﻭﻭ‪‬ﺍﻟِـ ِﺪ ِﻩ‬
‫ﺲ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻻ ‪‬ﻳ ‪‬ﺆ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ‪ ،‬ﺣﺘ‪‬ﻰ ﹶﺃﻛﹸﻮ ﹶﻥ ﹶﺃﺣ‪ ‬‬‫‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ٍ‬
‫‪١٠٢‬‬
‫ﲔ‪.‬‬ ‫ﺱ ﹶﺃ ‪‬ﺟ ‪‬ﻤ ِﻌ ‪‬‬
‫ﻭ‪‬ﺍﻟﻨ‪‬ﺎ ِ‬
‫" ﻓﺒﺤﺐ ﺭﺳﻮﻝ ﺍﷲ –
‪ -‬ﻳﺘﺤﻘﻖ ﺍﻟﺸﻄﺮ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﺸﻬﺎﺩﺓ‪،‬ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃ ﱠﻥ‬
‫ﳏﻤﺪﹰﺍ ﺭﺳﻮﻝ ﺍﷲ‪،‬ﻭﺑﺘﺮﺳﻴﺦ ﳏﺒﺔ ﺭﺳﻮﻝ ﺍﷲ –
‪ -‬ﺗﺘﺤﺮﻙ ﻣـﺸﺎﻋﺮ ﺍﻟﻄﻔـﻞ ﻭﺃﺣﺎﺳﻴـﺴﻪ‬
‫ﻭﻳﻘﻮﻯ ﻟﺪﻳﻪ ﺍﻻﻧﺘﻤﺎﺀ ﺇﱃ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻭﺗﺮﺳﺦ ﻟﺪﻳﻪ ﻋﻘﻴﺪﺓ ﺍﻹﳝﺎﻥ ﺑﻪ ﻛﺮﺳـﻮﻝ ﻣﱰﻝ‪،‬ﻭِﻟﻨ‪‬ـﺒﲔ‬
‫‪١٠٣‬‬
‫ﻷﻃﻔﺎﻟﻨﺎ ﺃ ﱠﻥ ﳏﺒﺔ ﺭﺳﻮﻝ ﺍﷲ –
‪ -‬ﻻ ﺗﺘﺤﻘﻖ ﺑﺎﻷﻗﻮﺍﻝ ﺩﻭﻥ ﺍﻷﻓﻌﺎﻝ ‪".‬‬
‫ﻭﻟﻜﻦ ﺗﺘﺤﻘﻖ ﺑﺎﺗﺒﺎﻉ ﺍﻵﰐ‪:‬‬

‫‪١٠٠‬‬
‫‪-‬ﺍﻟﻌﻚ‪،‬ﺧﺎﻟﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ ﻭﺍﻟﺒﻨﺎﺕ‪ ،‬ﺹ ‪١٠٦‬‬
‫‪ - ١٠١‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪٢١٠-٢٠٩‬‬
‫‪ - ١٠٢‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪١٤) -‬ﻭ‪ (١٥‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜـﱰ ‪ (١٧٨) -‬ﻭﺻـﺤﻴﺢ ﺍﺑـﻦ ﺣﺒـﺎﻥ ‪/ ١) -‬‬
‫‪(١٧٩)(٤٠٥‬‬
‫‪ - ١٠٣‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ) ﺳﻬﺎﻡ ( ﺹ ‪٢١١-٢١٠‬‬
‫‪٩٧‬‬
‫‪ (١‬ﺍﻻﺳﺘﺠﺎﺑﺔ ﺍﻟﻘﻮﻳﺔ ﻷﻭﺍﻣﺮﻩ ﻭﺗﻨﻔﻴﺬﻫﺎ‪،‬ﻭﺍﺟﺘﻨﺎﺏ ﻧﻮﺍﻫﻴﻪ ﻭﺑﺎﻟﺒﻌﺪ ﻋﻨﻬﺎ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ..}:‬ﻭﻣ‪‬ـﺎ‬
‫ﺨﺬﹸﻭ ‪‬ﻩ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻧﻬ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻓﹶﺎﻧ‪‬ﺘﻬ‪‬ﻮﺍ ‪ (٧) {..‬ﺳﻮﺭﺓ ﺍﳊﺸﺮ‬
‫ﺁﺗ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﺍﻟﺮ‪‬ﺳ‪‬ﻮ ﹸﻝ ﹶﻓ ‪‬‬
‫ﻭﰲ ﺍﻟﻈﻼﻝ‪ ":‬ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ ‪ -‬ﻗﺎﻋﺪﺓ ﺗﻠﻘﻲ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﻣﺼﺪﺭ ﻭﺍﺣـﺪ‪»:‬ﻭ‪‬ﻣـﺎ ﺁﺗـﺎ ﹸﻛ ‪‬ﻢ‬
‫ﺨﺬﹸﻭ ‪‬ﻩ ﻭ‪‬ﻣﺎ ﻧ‪‬ﻬﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻓﹶﺎ‪‬ﻧ‪‬ﺘﻬ‪‬ﻮﺍ« ‪..‬ﻓﻬـﻲ ﻛـﺬﻟﻚ ﲤﺜـﻞ ﺍﻟﻨﻈﺮﻳـﺔ ﺍﻟﺪﺳـﺘﻮﺭﻳﺔ‬ ‫ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ﹶﻓ ‪‬‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪.‬ﻓﺴﻠﻄﺎﻥ ﺍﻟﻘﺎﻧﻮﻥ ﰲ ﺍﻹﺳﻼﻡ ﻣﺴﺘﻤﺪ ﻣﻦ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﺸﺮﻳﻊ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ‪-
-‬‬
‫ﻗﺮﺁﻧﺎ ﺃﻭ ﺳﻨﺔ‪.‬ﻭﺍﻷﻣﺔ ﻛﻠﻬﺎ ﻭﺍﻹﻣﺎﻡ ﻣﻌﻬﺎ ﻻ ﲤﻠﻚ ﺃﻥ ﲣﺎﻟﻒ ﻋﻤﺎ ﺟﺎﺀ ﺑـﻪ ﺍﻟﺮﺳـﻮﻝ‪.‬ﻓـﺈﺫﺍ‬
‫ﺷﺮﻋﺖ ﻣﺎ ﳜﺎﻟﻔﻪ ﱂ ﻳﻜﻦ ﻟﺘﺸﺮﻳﻌﻬﺎ ﻫﺬﺍ ﺳﻠﻄﺎﻥ‪،‬ﻷﻧﻪ ﻓﻘﺪ ﺍﻟﺴﻨﺪ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻳﺴﺘﻤﺪ ﻣﻨـﻪ‬
‫ﺍﻟﺴﻠﻄﺎﻥ ‪..‬ﻭﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﲣﺎﻟﻒ ﲨﻴﻊ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﻮﺿﻌﻴﺔ‪،‬ﲟﺎ ﻓﻴﻬﺎ ﺗﻠﻚ ﺍﻟﱵ ﲡﻌـﻞ‬
‫ﺍﻷﻣﺔ ﻣﺼﺪﺭ ﺍﻟﺴﻠﻄﺎﺕ‪،‬ﲟﻌﲎ ﺃﻥ ﻟﻸﻣﺔ ﺃﻥ ﺗﺸﺮﻉ ﻟﻨﻔﺴﻬﺎ ﻣﺎ ﺗﺸﺎﺀ‪،‬ﻭﻛﻞ ﻣﺎ ﺗﺸﺮﻋﻪ ﻓﻬـﻮ ﺫﻭ‬
‫ﺳﻠﻄﺎﻥ‪.‬ﻓﻤﺼﺪﺭ ﺍﻟﺴﻠﻄﺎﺕ ﰲ ﺍﻹﺳﻼﻡ ﻫﻮ ﺷﺮﻉ ﺍﻟﻠﹼﻪ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ‪ -
-‬ﻭﺍﻷﻣﺔ‬
‫ﺗﻘﻮﻡ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ﻭﲢﺮﺳﻬﺎ ﻭﺗﻨﻔﺬﻫﺎ ‪ -‬ﻭﺍﻹﻣﺎﻡ ﻧﺎﺋﺐ ﻋﻦ ﺍﻷﻣﺔ ﰲ ﻫﺬﺍ ‪ -‬ﻭﰲ ﻫـﺬﺍ‬
‫ﺗﻨﺤﺼﺮ ﺣﻘﻮﻕ ﺍﻷﻣﺔ‪.‬ﻓﻠﻴﺲ ﳍﺎ ﺃﻥ ﲣﺎﻟﻒ ﻋﻤﺎ ﺁﺗﺎﻫﺎ ﺍﻟﺮﺳﻮﻝ ﰲ ﺃﻱ ﺗﺸﺮﻳﻊ‪.‬‬
‫ﻓﺄﻣﺎ ﺣﲔ ﻻ ﺗﻮﺟﺪ ﻧﺼﻮﺹ ﻓﻴﻤﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ﲞﺼﻮﺹ ﺃﻣﺮ ﻳﻌﺮﺽ ﻟﻸﻣﺔ ﻓـﺴﺒﻴﻠﻬﺎ ﺃﻥ‬
‫ﺗﺸﺮﻉ ﻟﻪ ﲟﺎ ﻻ ﳜﺎﻟﻒ ﺃﺻﻼ ﻣﻦ ﺃﺻﻮﻝ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ‪.‬ﻭﻫﺬﺍ ﻻ ﻳﻨﻘﺾ ﺗﻠﻚ ﺍﻟﻨﻈﺮﻳﺔ‪،‬ﺇﳕﺎ‬
‫ﻫﻮ ﻓﺮﻉ ﻋﻨﻬﺎ‪.‬ﻓﺎﳌﺮﺟﻊ ﰲ ﺃﻱ ﺗﺸﺮﻳﻊ ﻫﻮ ﺃﻥ ﻳﺘﺒﻊ ﻣﺎ ﺟﺎﺀ ﺑـﻪ ﺍﻟﺮﺳـﻮﻝ ﺇﻥ ﻛـﺎﻥ ﻫﻨـﺎﻙ‬
‫ﻧﺺ‪.‬ﻭﺃﻻ ﳜﺎﻟﻒ ﺃﺻﻼ ﻣﻦ ﺃﺻﻮﻟﻪ ﻓﻴﻤﺎ ﻻ ﻧﺺ ﻓﻴﻪ‪.‬ﻭﺗﻨﺤﺼﺮ ﺳﻠﻄﺔ ﺍﻷﻣﺔ ‪ -‬ﻭﺍﻹﻣﺎﻡ ﺍﻟﻨﺎﺋﺐ‬
‫ﻋﻨﻬﺎ ‪ -‬ﰲ ﻫﺬﻩ ﺍﳊﺪﻭﺩ‪.‬ﻭﻫﻮ ﻧﻈﺎﻡ ﻓﺮﻳﺪ ﻻ ﳝﺎﺛﻠﻪ ﻧﻈﺎﻡ ﺁﺧﺮ ﳑﺎ ﻋﺮﻓﺘﻪ ﺍﻟﺒﺸﺮﻳﺔ ﻣـﻦ ﻧﻈـﻢ‬
‫ﻭﺿﻌﻴﺔ‪.‬ﻭﻫﻮ ﻧﻈﺎﻡ ﻳﺮﺑﻂ ﺍﻟﺘﺸﺮﻳﻊ ﻟﻠﻨﺎﺱ ﺑﻨﺎﻣﻮﺱ ﺍﻟﻜﻮﻥ ﻛﻠﻪ‪.‬ﻭﻳﻨﺴﻖ ﺑﲔ ﻧـﺎﻣﻮﺱ ﺍﻟﻜـﻮﻥ‬
‫ﺍﻟﺬﻱ ﻭﺿﻌﻪ ﺍﻟﻠﹼﻪ ﻟﻪ ﻭﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺬﻱ ﳛﻜﻢ ﺍﻟﺒﺸﺮ ﻭﻫﻮ ﻣﻦ ﺍﻟﻠﹼﻪ‪.‬ﻛﻲ ﻻ ﻳﺼﻄﺪﻡ ﻗﺎﻧﻮﻥ ﺍﻟﺒـﺸﺮ‬
‫‪١٠٤‬‬
‫ﺑﻨﺎﻣﻮﺱ ﺍﻟﻜﻮﻥ‪،‬ﻓﻴﺸﻘﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻭ ﻳﺘﺤﻄﻢ ﺃﻭ ﺗﺬﻫﺐ ﺟﻬﻮﺩﻩ ﺃﺩﺭﺍﺝ ﺍﻟﺮﻳﺎﺡ!‬
‫‪ (٢‬ﺍﻟﺘﺄﺳﻲ ﺑﺮﺳﻮﻝ ﺍﷲ –
‪ -‬ﰲ ﺃﻗﻮﺍﻟﻪ ﻭﺃﻓﻌﺎﻟﻪ ﺑﺎﲣﺎﺫﻩ ﺍﻟﻘﺪﻭﺓ ﺍﳊﺴﻨﺔ‪.‬‬

‫‪ - ١٠٤‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٣٥٢٥ / ٦) -‬‬

‫‪٩٨‬‬
‫" ﺍﻟﻘﺪﻭﺓ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﻫﻲ ﻣﻦ ﺃﳒﻊ ﺍﻟﻮﺳﺎﺋﻞ ﺍﳌﺆﺛﺮﺓ ﰲ ﺇﻋﺪﺍﺩ ﺍﻟﻮﻟﺪ ﺧ‪‬ﻠﻘﻴﹰﺎ‪،‬ﻭﺗﻜﻮﻳﻨـﻪ ﻧﻔـﺴﻴﹰﺎ‬
‫ﻭﺍﺟﺘﻤﺎﻋﻴﹰﺎ‪،‬ﺫﻟﻚ ﻷﻥ ﺍﳌﺮﰊ ﻫﻮ ﺍﳌﺜﻞ ﺍﻷﻋﻠﻰ ﰲ ﻧﻈﺮ ﺍﻟﻄﻔﻞ‪،‬ﻭﺍﻷﺳـﻮﺓ ﺍﻟـﺼﺎﳊﺔ ﰲ ﻋـﲔ‬
‫ﺍﻟﻮﻟﺪ‪،‬ﻳﻘﻠﺪﻩ ﺳﻠﻮﻛﻴﹰﺎ ﻭﳛﺎﻛﻴﻪ ﺧﻠﻘﻴﹰﺎ ﻣﻦ ﺣﻴﺚ ﻳﺸﻌﺮ ﺃﻭ ﻻ ﻳـﺸﻌﺮ‪،‬ﺑﻞ ﺗﻨﻄﺒـﻊ ﰲ ﻧﻔـﺴﻪ‬
‫‪١٠٥‬‬
‫ﻭﺇﺣﺴﺎﺳﻪ ﺻﻮﺭﺗﻪ ﺍﻟﻘﻮﻟﻴﺔ ﻭﺍﻟﻔﻌﻠﻴﺔ ﻭﺍﳊﺴﻴﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﻣﻦ ﺣﻴﺚ ﻳﺪﺭﻱ ﺃﻭ ﻻ ﻳﺪﺭﻱ "‬
‫ﺴ‪‬ﻨ ﹲﺔ ﱢﻟﻤ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬ﺮﺟ‪‬ﻮ ﺍﻟﱠﻠ ‪‬ﻪ ﻭ‪‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ﺍﻟﹾـﺂ ِﺧ ‪‬ﺮ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﹶﻟ ﹶﻘ ‪‬ﺪ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻓِﻲ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﹸﺃ ‪‬ﺳ ‪‬ﻮ ﹲﺓ ‪‬ﺣ ‪‬‬
‫‪‬ﻭ ﹶﺫ ﹶﻛ ‪‬ﺮ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻛِﺜﲑ‪‬ﺍ{ )‪ (٢١‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‪.‬‬
‫ﷲ
ﻭﺍﻟ‪‬ﺘﹶﺄﺳ‪‬ﻲ ِﺑ ِﻪ ﻓِﻲ ﺻ‪‬ـ‪‬ﺒ ِﺮ ِﻩ ‪‬ﻭﻣ‪‬ـﺼ‪‬ﺎ‪‬ﺑ ‪‬ﺮِﺗ ِﻪ‬ ‫ﲔ ‪‬ﻋﻠﹶﻰ ﺍﻻ ﹾﻗِﺘﺪ‪‬ﺍ ِﺀ ِﺑ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﺍ ِ‬ ‫ﷲ ‪‬ﺗﻌ‪‬ﺎﱃ ﺍ ﹸﳌ ‪‬ﺆﻣِﻨ ‪‬‬ ‫ﺚﺍُ‬ ‫ﺤ ﱡ‬ ‫‪‬ﻳ ‪‬‬
‫ﺿﻄﹶﺮﺑ‪‬ﻮﺍ ﻓِـﻲ ﹶﺃﻣ‪‬ـ ِﺮ ِﻫ ‪‬ﻢ ﻳ‪‬ـ ‪‬ﻮ ‪‬ﻡ‬ ‫ﺠ ‪‬ﺮ ‪‬ﻭ‪‬ﺗ ‪‬ﺰﹾﻟ ‪‬ﻮﻟﹸﻮﺍ ﻭﺍ ‪‬‬
‫ﻀ‪‬‬‫‪‬ﻭ ‪‬ﻣﺮ‪‬ﺍِﺑ ﹶﻄِﺘ ِﻪ ‪‬ﻭ ‪‬ﻣﺠ‪‬ﺎ ‪‬ﻫ ‪‬ﺪِﺗ ِﻪ ﹶﻓﻘﹶﺎ ﹶﻝ ِﻟﱠﻠﺬِﻳ ‪‬ﻦ ﹶﺃ ﹾﻇ ‪‬ﻬﺮ‪‬ﻭﺍ ﺍﻟ ‪‬‬
‫ﺴ‪‬ﻨ ﹲﺔ ِﺇ ﹾﻥ‬
‫ﷲ ﹸﺃ ‪‬ﺳ ‪‬ﻮ ﹲﺓ ﺣ‪‬ـ ‪‬‬
‫ﺸﻤ‪‬ﺎِﺋِﻠ ِﻪ ﹶﻓﹶﻠﻜﹸ ‪‬ﻢ ﰲ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫ﷲ‪،‬ﻭ‪‬ﺗﹶﺄ ‪‬ﺳ‪‬ﻴ‪‬ﺘ ‪‬ﻢ ِﺑ ‪‬‬‫ﻼ ﺍ ﹾﻗ‪‬ﺘ ‪‬ﺪ‪‬ﻳ‪‬ﺘ ‪‬ﻢ ِﺑ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫ﺏ‪ :‬ﻫ ﱠ‬
‫ﺍ َﻷﺣ‪‬ﺰﺍ ِ‬
‫ﷲ ﻳ‪‬ـ ‪‬ﺆﺩ‪‬ﻱ ﺇِﱃ‬ ‫ﷲ ِﺫﻛﹾﺮﹰﺍ ﻛﹶﺜﲑﹰﺍ‪،‬ﻓﹶـ ِﺬ ﹾﻛ ‪‬ﺮ ﺍ ِ‬‫ﷲ‪ ،‬ﻭ‪‬ﺗﺨ‪‬ﺎﻓﹸﻮ ﹶﻥ ِﻋﻘﹶﺎ‪‬ﺑ ‪‬ﻪ‪ ،‬ﻭ‪‬ﺗ ﹾﺬﻛﹸﺮﻭ ﹶﻥ ﺍ َ‬ ‫ﺏﺍِ‬ ‫ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ‪‬ﺒ‪‬ﺘﻐ‪‬ﻮ ﹶﻥ ﺛﹶﻮﺍ ‪‬‬
‫‪١٠٦‬‬
‫ﺤ ﹲﺔ ﻓِﻲ ﹸﻛ ﱢﻞ ﹶﺃ ‪‬ﻣ ٍﺮ ‪.‬‬
‫ﺴ ‪‬ﻦ ‪ -‬ﹸﻗ ‪‬ﺪ ‪‬ﻭ ﹲﺓ ﺻ‪‬ﺎِﻟ ‪‬‬ ‫ﹸﺃ ‪‬ﺳ ‪‬ﻮ ﹲﺓ ‪‬ﺣ ‪‬‬
‫ﻟﻜﻦ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧ‪‬ﻌﻠِﻢ ﺃﻃﻔﺎﻟﻨﺎ ﺑﺄﻥ ﻳﺘﺨﺬﻭﺍ ﺍﻟﺮﺳﻮﻝ –
– ﻗﺪﻭ‪‬ﻢ ﰲ ﺍﷲ ﻭﻳﺘﺄﺳﻮﺍ ﺑﻪ ﻭﻳﺴﲑﻭﺍ‬
‫ﻋﻠﻰ ﻃﺮﻳﻘﻪ ﻭﺑﺎﻟﺘﺎﱄ ﻳﻨﺎﻟﻮﺍ ﺍﻟﺴﻌﺎﺩﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻟﻔﻼﺡ‪.‬‬
‫ﺣﺐ ﺁﻝ ﺑﻴﺖ ﺍﻟﻨﱯ – ﻭﺃﺻﺤﺎﺑﻪ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ‪:‬‬
‫ﲔ ﺍﻟ ‪‬ﺰﻛﹶﺎ ﹶﺓ‬
‫ﺼﻠﹶﺎ ﹶﺓ ﻭ‪‬ﺁِﺗ ‪‬‬
‫ﺝ ﺍﹾﻟﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ِﺔ ﺍﹾﻟﺄﹸﻭﻟﹶﻰ ‪‬ﻭﹶﺃِﻗ ‪‬ﻤ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻭﹶﻗ ‪‬ﺮ ﹶﻥ ﻓِﻲ ‪‬ﺑﻴ‪‬ﻮِﺗ ﹸﻜﻦ‪ ‬ﻭﻟﹶﺎ ‪‬ﺗ‪‬ﺒ ‪‬ﺮ ‪‬ﺟ ‪‬ﻦ ‪‬ﺗ‪‬ﺒ ‪‬ﺮ ‪‬‬
‫ﺖ ‪‬ﻭ‪‬ﻳ ﹶﻄ ‪‬ﻬ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ‪‬ﺗ ﹾﻄﻬِـﲑ‪‬ﺍ{‬‫ﺲ ﺃﹶ ‪‬ﻫ ﹶﻞ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ِ‬
‫ﺐ ﻋ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ‪‬‬ ‫‪‬ﻭﹶﺃ ِﻃ ‪‬ﻌ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ ِﺇ‪‬ﻧ ‪‬ﻤﺎ ‪‬ﻳﺮِﻳ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ِﻟ‪‬ﻴ ﹾﺬ ِﻫ ‪‬‬
‫)‪ (٣٣‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‬
‫ﺝ‬
‫} ‪‬ﻭﹶﻗ ‪‬ﺮ ﹶﻥ ﻓِﻲ ‪‬ﺑﻴ‪‬ﻮِﺗ ﹸﻜ ‪‬ﻦ { ﺃﻱ‪:‬ﺍﻗﺮﺭﻥ ﻓﻴﻬﺎ‪،‬ﻷﻧﻪ ﺃﺳﻠﻢ ﻭﺃﺣﻔﻆ ﹶﻟ ﹸﻜ ‪‬ﻦ‪ }،‬ﻭ‪‬ﻻ ‪‬ﺗﺒ‪‬ـ ‪‬ﺮ ‪‬ﺟ ‪‬ﻦ ‪‬ﺗﺒ‪‬ـ ‪‬ﺮ ‪‬‬
‫ﺍﹾﻟﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ِﺔ ﺍﻷﻭﻟﹶﻰ { ﺃﻱ‪:‬ﻻ ﺗﻜﺜﺮﻥ ﺍﳋﺮﻭﺝ ﻣﺘﺠﻤﻼﺕ ﺃﻭ ﻣﺘﻄﻴﺒﺎﺕ‪،‬ﻛﻌﺎﺩﺓ ﺃﻫـﻞ ﺍﳉﺎﻫﻠﻴـﺔ‬
‫ﺍﻷﻭﱃ‪،‬ﺍﻟﺬﻳﻦ ﻻ ﻋﻠﻢ ﻋﻨﺪﻫﻢ ﻭﻻ ﺩﻳﻦ‪،‬ﻓﻜﻞ ﻫﺬﺍ ﺩﻓﻊ ﻟﻠﺸﺮ ﻭﺃﺳﺒﺎﺑﻪ‪.‬‬
‫ﻭﳌﺎ ﺃﻣﺮﻫﻦ ﺑﺎﻟﺘﻘﻮﻯ ﻋﻤﻮﻣ‪‬ﺎ‪،‬ﻭﲜﺰﺋﻴﺎﺕ ﻣﻦ ﺍﻟﺘﻘﻮﻯ‪،‬ﻧﺺ ﻋﻠﻴﻬﺎ ]ﳊﺎﺟﺔ[ ﺍﻟﻨﺴﺎﺀ ﺇﻟﻴﻬﺎ‪،‬ﻛﺬﻟﻚ‬
‫ﺃﻣﺮﻫﻦ ﺑﺎﻟﻄﺎﻋﺔ‪،‬ﺧﺼﻮﺻ‪‬ﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ‪،‬ﺍﻟﻠﺘﺎﻥ ﳛﺘﺎﺟﻬﻤﺎ‪،‬ﻭﻳﻀﻄﺮ ﺇﻟﻴﻬﻤﺎ ﻛﻞ ﺃﺣـﺪ‪،‬ﻭﳘﺎ‬

‫‪ - ١٠٥‬ﻋﻠﻮﺍﻥ‪،‬ﻋﺒﺪ ﺍﷲ ﻧﺎﺻﺢ‪ ،‬ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﺟـ‪٦٠٧/٢‬‬

‫‪ - ١٠٦‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٣٤٣٥ / ١) -‬‬
‫‪٩٩‬‬
‫ﺃﻛﱪ ﺍﻟﻌﺒﺎﺩﺍﺕ‪،‬ﻭﺃﺟﻞ ﺍﻟﻄﺎﻋﺎﺕ‪،‬ﻭﰲ ﺍﻟﺼﻼﺓ‪،‬ﺍﻹﺧﻼﺹ ﻟﻠﻤﻌﺒﻮﺩ‪،‬ﻭﰲ ﺍﻟﺰﻛﺎﺓ‪،‬ﺍﻹﺣـﺴﺎﻥ ﺇﱃ‬
‫ﺍﻟﻌﺒﻴﺪ‪.‬‬
‫ﰒ ﺃﻣﺮﻫﻦ ﺑﺎﻟﻄﺎﻋﺔ ﻋﻤﻮﻣ‪‬ﺎ‪،‬ﻓﻘﺎﻝ‪ }:‬ﻭﹶﺃ ِﻃ ‪‬ﻌ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ { ﻳﺪﺧﻞ ﰲ ﻃﺎﻋﺔ ﺍﻟﻠﹼﻪ ﻭﺭﺳﻮﻟﻪ‪،‬ﻛﻞ‬
‫ﺃﻣﺮ‪،‬ﺃﻣﺮ‪‬ﺍ ﺑﻪ ﺃﻣﺮ ﺇﳚﺎﺏ ﺃﻭ ﺍﺳﺘﺤﺒﺎﺏ‪ِ }.‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳﺮِﻳ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ { ﺑﺄﻣﺮﻛﻦ ﲟﺎ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﹸﻛ ‪‬ﻦ ﺑﻪ‪،‬ﻭ‪‬ﻴﻜﻦ ﲟـﺎ‬
‫ﺖ‬
‫ﺲ { ﺃﻱ‪:‬ﺍﻷﺫﻯ‪،‬ﻭﺍﻟـﺸﺮ‪،‬ﻭﺍﳋﺒﺚ‪،‬ﻳﺎ } ﹶﺃﻫ‪‬ـ ﹶﻞ ﺍﹾﻟ‪‬ﺒﻴ‪‬ـ ِ‬
‫ﺐ ‪‬ﻋ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ‪‬‬
‫‪‬ﺎ ﹸﻛ ‪‬ﻦ ﻋﻨﻪ‪ِ }،‬ﻟ‪‬ﻴ ﹾﺬ ِﻫ ‪‬‬
‫‪‬ﻭ‪‬ﻳ ﹶﻄ ‪‬ﻬ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ‪‬ﺗ ﹾﻄ ِﻬﲑ‪‬ﺍ { ﺣﱴ ﺗﻜﻮﻧﻮﺍ ﻃﺎﻫﺮﻳﻦ ﻣﻄﻬﺮﻳﻦ‪.‬‬
‫ﺃﻱ‪:‬ﻓﺎﲪﺪﻭﺍ ﺭﺑﻜﻢ‪،‬ﻭﺍﺷﻜﺮﻭﻩ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ‪،‬ﺍﻟﱵ ﺃﺧـﱪﻛﻢ ﲟـﺼﻠﺤﺘﻬﺎ‪،‬ﻭﺃ‪‬ﺎ‬
‫ﳏﺾ ﻣﺼﻠﺤﺘﻜﻢ‪،‬ﱂ ﻳﺮﺩ ﺍﻟﻠﹼﻪ ﺃﻥ ﳚﻌﻞ ﻋﻠﻴﻜﻢ ﺑـﺬﻟﻚ ﺣﺮﺟ‪‬ـﺎ ﻭﻻ ﻣـﺸﻘﺔ‪،‬ﺑﻞ ﻟﺘﺘﺰﻛـﻰ‬
‫‪١٠٧‬‬
‫ﻧﻔﻮﺳﻜﻢ‪،‬ﻭﻟﺘﺘﻄﻬﺮ ﺃﺧﻼﻗﻜﻢ‪،‬ﻭﲢﺴﻦ ﺃﻋﻤﺎﻟﻜﻢ‪،‬ﻭﻳﻌﻈﻢ ﺑﺬﻟﻚ ﺃﺟﺮﻛﻢ‪.‬‬
‫ﻋﻠﻴﻨﺎ ﺃﻥ ﳓﺐ ﺁﻝ ﺑﻴﺖ ﺍﻟﻨﱯ –
– ﻭﻧﺴﲑ ﺣﺴﺐ ‪‬ﺠﻬﻢ‪.‬ﻭﻟﻨﺨﱪ ﺃﻭﻻﺩﻧﺎ ﻋﻨﻬﻢ ﻭﻟﻨﺘـﺄﺱ‬
‫‪‬ﻢ ﻷ‪‬ﻢ‪ ":‬ﺃﻋﻠﻢ ﺍﳌﺴﻠﻤﲔ ﻭﺃﻋﺒﺪﻫﻢ ﻭﺃﻭﺭﻋﻬﻢ ﻭﺃﺗﻘﺎﻫﻢ ﻭﺃﻛﺮﻣﻬﻢ ﻭﺃﺣﻠﻤﻬﻢ‪،‬ﻭﺃﺷﺠﻌﻬﻢ ﺇﱃ‬
‫‪١٠٨‬‬
‫ﲨﻴﻊ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ "‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺭﺳ‪‬ﻮﻝﹸ ﺍﻟﱠﻠ ِﻪ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ﹶﺃ ِﺷﺪ‪‬ﺍﺀ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ﹸﻜﻔﱠﺎﺭِ ‪‬ﺭ ‪‬ﺣﻤ‪‬ﺎﺀ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺗﺮ‪‬ﺍ ‪‬ﻫ ‪‬ﻢ ‪‬ﺭ ﱠﻛﻌ‪‬ﺎ‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻣ ‪‬‬
‫ﻚ ﻣ‪‬ـﹶﺜﹸﻠ ‪‬ﻬ ‪‬ﻢ‬
‫ﺴﺠ‪‬ﻮ ِﺩ ﹶﺫِﻟ ‪‬‬ ‫ﺿﻮ‪‬ﺍﻧ‪‬ﺎ ﺳِﻴﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﻓِﻲ ‪‬ﻭﺟ‪‬ﻮ ِﻫﻬِﻢ ‪‬ﻣ ‪‬ﻦ ﹶﺃﹶﺛ ِﺮ ﺍﻟ ‪‬‬ ‫ﻀﻠﹰﺎ ‪‬ﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ِﺭ ‪‬‬
‫ﺠﺪ‪‬ﺍ ‪‬ﻳ‪‬ﺒ‪‬ﺘﻐ‪‬ﻮ ﹶﻥ ﹶﻓ ‪‬‬ ‫‪‬ﺳ ‪‬‬
‫ﻆ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘﻮ‪‬ﻯ ‪‬ﻋﻠﹶـﻰ ﺳ‪‬ـﻮِﻗ ِﻪ‬ ‫ﺝ ‪‬ﺷ ﹾﻄﹶﺄ ‪‬ﻩ ﻓﹶﺂ ‪‬ﺯ ‪‬ﺭﻩ‪ ‬ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻐﹶﻠ ﹶ‬
‫ﻉ ﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﻓِﻲ ﺍﻟ‪‬ﺘ ‪‬ﻮﺭ‪‬ﺍ ِﺓ ‪‬ﻭ ‪‬ﻣﹶﺜﹸﻠ ‪‬ﻬﻢ‪ ‬ﻓِﻲ ﺍﹾﻟِﺈﳒِﻴ ِﻞ ﹶﻛ ‪‬ﺰ ‪‬ﺭ ٍ‬
‫ﺕ ﻣِـ‪‬ﻨ ‪‬ﻬﻢ ‪‬ﻣ ‪‬ﻐﻔِـ ‪‬ﺮ ﹰﺓ‬
‫ﻆ ِﺑ ِﻬ ‪‬ﻢ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ‪‬ﺭ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻭ ‪‬ﻋ ِﻤﻠﹸﻮﺍ ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ِ‬
‫ﻉ ِﻟ‪‬ﻴﻐِﻴ ﹶ‬
‫ﺐ ﺍﻟ ‪‬ﺰﺭ‪‬ﺍ ‪‬‬
‫ﺠ ‪‬‬
‫‪‬ﻳ ‪‬ﻌ ِ‬
‫‪‬ﻭﹶﺃ ‪‬ﺟﺮ‪‬ﺍ ‪‬ﻋﻈِﻴﻤ‪‬ﺎ{ )‪ (٢٩‬ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ‬
‫ﺇ‪‬ﺎ ﺻﻮﺭﺓ ﻋﺠﻴﺒﺔ ﻳﺮﲰﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺄﺳﻠﻮﺑﻪ ﺍﻟﺒﺪﻳﻊ‪.‬ﺻﻮﺭﺓ ﻣﺆﻟﻔﺔ ﻣﻦ ﻋﺪﺓ ﻟﻘﻄﺎﺕ ﻷﺑﺮﺯ‬
‫ﺣﺎﻻﺕ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺨﺘﺎﺭﺓ‪،‬ﺣﺎﻻ‪‬ﺎ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﳌﻀﻤﺮﺓ‪.‬ﻓﻠﻘﻄﺔ ﺗﺼﻮﺭ ﺣﺎﻟﺘﻬﻢ ﻣﻊ ﺍﻟﻜﻔـﺎﺭ‬
‫ﻭﻣﻊ ﺃﻧﻔﺴﻬﻢ‪»:‬ﹶﺃ ِﺷﺪ‪‬ﺍ ُﺀ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ‪‬ﺭﺣ‪‬ﻤﺎ ُﺀ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ« ﻭﻟﻘﻄﺔ ﺗﺼﻮﺭ ﻫﻴﺌﺘﻬﻢ ﰲ ﻋﺒﺎﺩ‪‬ﻢ‪»:‬ﺗ‪‬ﺮﺍ ‪‬ﻫ ‪‬ﻢ‬
‫ﻀﻠﹰﺎ ﻣِـ ‪‬ﻦ ﺍﻟﻠﱠـ ِﻪ‬
‫‪‬ﺭﻛﱠﻌﹰﺎ ‪‬ﺳﺠ‪‬ﺪﹰﺍ« ‪..‬ﻭﻟﻘﻄﺔ ﺗﺼﻮﺭ ﻗﻠﻮ‪‬ﻢ ﻭﻣﺎ ﻳﺸﻐﻠﻬﺎ ﻭﳚﻴﺶ ‪‬ﺎ‪»:‬ﻳ‪‬ﺒ‪‬ﺘﻐ‪‬ﻮ ﹶﻥ ﻓﹶـ ‪‬‬
‫‪‬ﻭ ِﺭﺿ‪‬ﻮﺍﻧﹰﺎ« ‪..‬ﻭﻟﻘﻄﺔ ﺗﺼﻮﺭ ﺃﺛـﺮ ﺍﻟﻌﺒـﺎﺩﺓ ﻭﺍﻟﺘﻮﺟـﻪ ﺇﱃ ﺍﻟﻠﹼـﻪ ﰲ ﲰﺘـﻬﻢ ﻭﺳـﺤﻨﺘﻬﻢ‬

‫‪ - ١٠٧‬ﺗﻔﺴﲑ ﺍﻟﺴﻌﺪﻱ ‪(٦٦٣ / ١) -‬‬

‫‪ - ١٠٨‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪،‬ﺹ ‪٢١٧‬‬
‫‪١٠٠‬‬
‫ﻚ ‪‬ﻣﹶﺜﹸﻠ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ﺍﻟ‪‬ﺘﻮ‪‬ﺭﺍ ِﺓ« ‪..‬ﻭﻫـﺬﻩ‬
‫ﺴﺠ‪‬ﻮ ِﺩ« ‪»..‬ﺫِﻟ ‪‬‬
‫ﻭﲰﺎ‪‬ﻢ‪»:‬ﺳِﻴﻤﺎ ‪‬ﻫ ‪‬ﻢ ﻓِﻲ ‪‬ﻭﺟ‪‬ﻮ ِﻫ ِﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹶﺃﹶﺛ ِﺮ ﺍﻟ ‪‬‬
‫ﺝ ﺷ‪‬ـ ﹾﻄﹶﺄ ‪‬ﻩ«‬ ‫ﻉ ﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﺻﻔﺘﻬﻢ ﻓﻴﻬﺎ ‪..‬ﻭﻟﻘﻄﺎﺕ ﻣﺘﺘﺎﺑﻌﺔ ﺗﺼﻮﺭﻫﻢ ﻛﻤﺎ ﻫﻢ ﰲ ﺍﻹﳒﻴﻞ ‪ »..‬ﹶﻛ ‪‬ﺰ ‪‬ﺭ ٍ‬
‫ﻆ ِﺑ ِﻬ ‪‬ﻢ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ‪‬ﺭ«‬
‫ﻉ« ‪ِ»:..‬ﻟ‪‬ﻴﻐِﻴ ﹶ‬ ‫ﺐ ﺍﻟ ‪‬ﺰﺭ‪‬ﺍ ‪‬‬
‫ﺠ ‪‬‬
‫ﻆ« »ﻓﹶﺎ ‪‬ﺳﺘ‪‬ﻮﻯ ﻋ‪‬ﻠﻰ ﺳ‪‬ﻮِﻗ ِﻪ«‪».‬ﻳ ‪‬ﻌ ِ‬
‫»ﻓﹶﺂ ‪‬ﺯ ‪‬ﺭ ‪‬ﻩ« ‪»..‬ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻐﹶﻠ ﹶ‬
‫ﻭﺗﺒﺪﺃ ﺍﻵﻳﺔ ﺑﺈﺛﺒﺎﺕ ﺻﻔﺔ ﳏﻤﺪ ‪ -
-‬ﺻﻔﺘﻪ ﺍﻟﱵ ﺃﻧﻜﺮﻫﺎ ﺳﻬﻴﻞ ﺑﻦ ﻋﻤﺮﻭ ﻭﻣﻦ ﻭﺭﺍﺀﻩ ﻣـﻦ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ« ‪..‬ﰒ ﺗﺮﺗﺴﻢ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻮﺿﻴﺌﺔ ﺑﺬﻟﻚ ﺍﻷﺳﻠﻮﺏ ﺍﻟﺒﺪﻳﻊ‪.‬‬
‫ﺍﳌﺸﺮﻛﲔ‪ »:‬ﻣ ‪‬‬
‫ﻭﺍﳌﺆﻣﻨﻮﻥ ﳍﻢ ﺣﺎﻻﺕ ﺷﱴ‪.‬ﻭﻟﻜﻦ ﺍﻟﻠﻘﻄﺎﺕ ﺗﺘﻨﺎﻭﻝ ﺍﳊـﺎﻻﺕ ﺍﻟﺜﺎﺑﺘـﺔ ﰲ ﺣﻴـﺎ‪‬ﻢ‪،‬ﻭﻧﻘﻂ‬
‫ﺍﻻﺭﺗﻜﺎﺯ ﺍﻷﺻﻴﻠﺔ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ‪.‬ﻭﺗﱪﺯﻫﺎ ﻭﺗﺼﻮﻍ ﻣﻨﻬﺎ ﺍﳋﻄﻮﻁ ﺍﻟﻌﺮﻳﻀﺔ ﰲ ﺍﻟﺼﻮﺭ ﺍﻟﻮﺿﻴﺌﺔ‬
‫‪..‬ﻭﺇﺭﺍﺩﺓ ﺍﻟﺘﻜﺮﱘ ﻭﺍﺿﺤﺔ ﰲ ﺍﺧﺘﻴﺎﺭ ﻫﺬﻩ ﺍﻟﻠﻘﻄﺎﺕ‪،‬ﻭﺗﺜﺒﻴـﺖ ﺍﳌﻼﻣـﺢ ﻭﺍﻟـﺴﻤﺎﺕ ﺍﻟـﱵ‬
‫ﺗﺼﻮﺭﻫﺎ‪.‬ﺍﻟﺘﻜﺮﱘ ﺍﻹﳍﻲ ﳍﺬﻩ ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻌﻴﺪﺓ‪.‬‬
‫ﺇﺭﺍﺩﺓ ﺍﻟﺘﻜﺮﱘ ﻭﺍﺿﺤﺔ‪،‬ﻭﻫﻮ ﻳﺴﺠﻞ ﳍﻢ ﰲ ﺍﻟﻠﻘﻄﺔ ﺍﻷﻭﱃ ﺃ‪‬ﻢ‪»:‬ﹶﺃ ِﺷ ‪‬ﺪﺍ ُﺀ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ‪‬ﺭﺣ‪‬ﻤـﺎ ُﺀ‬
‫‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ« ‪..‬‬
‫ﺃﺷﺪﺍﺀ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ ﻭﻓﻴﻬﻢ ﺁﺑﺎﺅﻫﻢ ﻭﺇﺧﻮ‪‬ﻢ ﻭﺫﻭﻭ ﻗﺮﺍﺑﺘﻬﻢ ﻭﺻﺤﺎﺑﺘﻬﻢ‪،‬ﻭﻟﻜﻨﻬﻢ ﻗﻄﻌﻮﺍ ﻫﺬﻩ‬
‫ﺍﻟﻮﺷﺎﺋﺞ ﲨﻴﻌﺎ‪.‬ﺭﲪﺎﺀ ﺑﻴﻨﻬﻢ ﻭﻫﻢ ﻓﻘﻂ ﺇﺧﻮﺓ ﺩﻳﻦ‪.‬ﻓﻬﻲ ﺍﻟﺸﺪﺓ ﻟﻠﹼﻪ ﻭﺍﻟﺮﲪﺔ ﻟﻠﹼﻪ‪.‬ﻭﻫﻲ ﺍﳊﻤﻴـﺔ‬
‫ﻟﻠﻌﻘﻴﺪﺓ‪،‬ﻭﺍﻟﺴﻤﺎﺣﺔ ﻟﻠﻌﻘﻴﺪﺓ‪.‬ﻓﻠﻴﺲ ﳍﻢ ﰲ ﺃﻧﻔﺴﻬﻢ ﺷﻲ ﺀ‪،‬ﻭﻻ ﻷﻧﻔﺴﻬﻢ ﻓﻴﻬﻢ ﺷـﻲﺀ‪.‬ﻭﻫـﻢ‬
‫ﻳﻘﻴﻤﻮﻥ ﻋﻮﺍﻃﻔﻬﻢ ﻭﻣﺸﺎﻋﺮﻫﻢ‪،‬ﻛﻤﺎ ﻳﻘﻴﻤﻮﻥ ﺳﻠﻮﻛﻬﻢ ﻭﺭﻭﺍﺑﻄﻬﻢ ﻋﻠﻰ ﺃﺳـﺎﺱ ﻋﻘﻴـﺪ‪‬ﻢ‬
‫ﻭﺣﺪﻫﺎ‪.‬ﻳﺸﺘﺪﻭﻥ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻬﻢ ﻓﻴﻬﺎ‪،‬ﻭﻳﻠﻴﻨﻮﻥ ﻹﺧﻮ‪‬ﻢ ﻓﻴﻬﺎ‪.‬ﻗﺪ ﲡﺮﺩﻭﺍ ﻣﻦ ﺍﻷﻧﺎﻧﻴـﺔ ﻭﻣـﻦ‬
‫ﺍﳍﻮﻯ‪،‬ﻭﻣﻦ ﺍﻻﻧﻔﻌﺎﻝ ﻟﻐﲑ ﺍﻟﻠﹼﻪ‪،‬ﻭﺍﻟﻮﺷﻴﺠﺔ ﺍﻟﱵ ﺗﺮﺑﻄﻬﻢ ﺑﺎﻟﻠﹼﻪ‪.‬‬
‫ﻭﺇﺭﺍﺩﺓ ﺍﻟﺘﻜﺮﱘ ﻭﺍﺿﺤﺔ ﻭﻫﻮ ﳜﺘﺎﺭ ﻣﻦ ﻫﻴﺌﺎ‪‬ﻢ ﻭﺣﺎﻻ‪‬ﻢ‪،‬ﻫﻴﺌﺔ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟـﺴﺠﻮﺩ ﻭﺣﺎﻟـﺔ‬
‫ﺍﻟﻌﺒﺎﺩﺓ‪»:‬ﺗ‪‬ﺮﺍ ‪‬ﻫ ‪‬ﻢ ‪‬ﺭﻛﱠﻌﹰﺎ ‪‬ﺳﺠ‪‬ﺪﹰﺍ« ‪..‬ﻭﺍﻟﺘﻌﺒﲑ ﻳﻮﺣﻲ ﻛﺄﳕﺎ ﻫﺬﻩ ﻫﻴﺌﺘﻬﻢ ﺍﻟﺪﺍﺋﻤﺔ ﺍﻟﱵ ﻳﺮﺍﻫﺎ ﺍﻟﺮﺍﺋﻲ‬
‫ﺣﻴﺜﻤﺎ ﺭﺁﻫﻢ‪.‬ﺫﻟﻚ ﺃﻥ ﻫﻴﺌﺔ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﲤﺜﻞ ﺣﺎﻟﺔ ﺍﻟﻌﺒﺎﺩﺓ‪،‬ﻭﻫﻲ ﺍﳊﺎﻟﺔ ﺍﻷﺻﻠﻴﺔ ﳍﻢ ﰲ‬
‫ﺣﻘﻴﻘﺔ ﻧﻔﻮﺳﻬﻢ ﻓﻌﱪ ﻋﻨﻬﺎ ﺗﻌﺒﲑﺍ ﻳﺜﺒﺘﻬﺎ ﻛﺬﻟﻚ ﰲ ﺯﻣﺎ‪‬ﻢ‪،‬ﺣﱴ ﻟﻜﺄ‪‬ﻢ ﻳﻘﻀﻮﻥ ﺯﻣﺎ‪‬ﻢ ﻛﻠـﻪ‬
‫ﺭﻛﻌﺎ ﺳﺠﺪﺍ‪.‬‬
‫ﻀﻠﹰﺎ ﻣِـ ‪‬ﻦ‬
‫ﻭﺍﻟﻠﻘﻄﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﺜﻠﻬﺎ‪.‬ﻭﻟﻜﻨﻬﺎ ﻟﻘﻄﺔ ﻟﺒﻮﺍﻃﻦ ﻧﻔﻮﺳﻬﻢ ﻭﺃﻋﻤﺎﻕ ﺳﺮﺍﺋﺮﻫﻢ‪»:‬ﻳ‪‬ﺒ‪‬ﺘﻐ‪‬ﻮ ﹶﻥ ﹶﻓ ‪‬‬
‫ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ِﺭﺿ‪‬ﻮﺍﻧﹰﺎ« ‪..‬ﻓﻬﺬﻩ ﻫﻲ ﺻﻮﺭﺓ ﻣﺸﺎﻋﺮﻫﻢ ﺍﻟﺪﺍﺋﻤﺔ ﺍﻟﺜﺎﺑﺘﺔ‪.‬ﻛﻞ ﻣﺎ ﻳﺸﻐﻞ ﺑﺎﳍﻢ‪،‬ﻭﻛﻞ ﻣـﺎ‬
‫‪١٠١‬‬
‫ﺗﺘﻄﻠﻊ ﺇﻟﻴﻪ ﺃﺷﻮﺍﻗﻬﻢ‪،‬ﻫﻮ ﻓﻀﻞ ﺍﻟﻠﹼﻪ ﻭﺭﺿﻮﺍﻧﻪ‪.‬ﻭﻻ ﺷﻲﺀ ﻭﺭﺍﺀ ﺍﻟﻔﻀﻞ ﻭﺍﻟﺮﺿﻮﺍﻥ ﻳﺘﻄﻠﻌﻮﻥ ﺇﻟﻴﻪ‬
‫ﻭﻳﺸﺘﻐﻠﻮﻥ ﺑﻪ‪.‬‬
‫ﻭﺍﻟﻠﻘﻄﺔ ﺍﻟﺮﺍﺑﻌﺔ ﺗﺜﺒﺖ ﺃﺛﺮ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺘﻄﻠﻊ ﺍﳌـﻀﻤﺮ ﰲ ﻣﻼﳏﻬﻢ‪،‬ﻭﻧـﻀﺤﻬﺎ ﻋﻠـﻰ‬
‫ﺴﺠ‪‬ﻮ ِﺩ« ‪..‬ﺳﻴﻤﺎﻫﻢ ﰲ ﻭﺟﻮﻫﻬﻢ ﻣـﻦ ﺍﻟﻮﺿـﺎﺀﺓ‬
‫ﲰﺎ‪‬ﻢ‪»:‬ﺳِﻴﻤﺎ ‪‬ﻫ ‪‬ﻢ ﻓِﻲ ‪‬ﻭﺟ‪‬ﻮ ِﻫ ِﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹶﺃﹶﺛ ِﺮ ﺍﻟ ‪‬‬
‫ﻭﺍﻹﺷﺮﺍﻕ ﻭﺍﻟﺼﻔﺎﺀ ﻭﺍﻟﺸﻔﺎﻓﻴﺔ‪،‬ﻭﻣﻦ ﺫﺑﻮﻝ ﺍﻟﻌﺒﺎﺩﺓ ﺍﳊﻲ ﺍﻟﻮﺿﻲﺀ ﺍﻟﻠﻄﻴﻒ‪.‬ﻭﻟﻴـﺴﺖ ﻫـﺬﻩ‬
‫ﺍﻟﺴﻴﻤﺎ ﻫﻲ ﺍﻟﻨﻜﺘﺔ ﺍﳌﻌﺮﻭﻓﺔ ﰲ ﺍﻟﻮﺟﻪ ﻛﻤﺎ ﻳﺘﺒﺎﺩﺭ ﺇﱃ ﺍﻟﺬﻫﻦ ﻋﻨﺪ ﲰﺎﻉ ﻗﻮﻟـﻪ‪»:‬ﻣِـ ‪‬ﻦ ﹶﺃﺛﹶـ ِﺮ‬
‫ﺴﺠ‪‬ﻮ ِﺩ« ‪..‬ﻓﺎﳌﻘﺼﻮﺩ ﺑﺄﺛﺮ ﺍﻟﺴﺠﻮﺩ ﻫﻮ ﺃﺛﺮ ﺍﻟﻌﺒﺎﺩﺓ‪.‬ﻭﺍﺧﺘﺎﺭ ﻟﻔﻆ ﺍﻟﺴﺠﻮﺩ ﻷﻧﻪ ﳝﺜﻞ ﺣﺎﻟـﺔ‬ ‫ﺍﻟ ‪‬‬
‫ﺍﳋﺸﻮﻉ ﻭﺍﳋﻀﻮﻉ ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻠﹼﻪ ﰲ ﺃﻛﻤﻞ ﺻﻮﺭﻫﺎ‪.‬ﻓﻬﻮ ﺃﺛﺮ ﻫﺬﺍ ﺍﳋﺸﻮﻉ‪.‬ﺃﺛﺮﻩ ﰲ ﻣﻼﻣـﺢ‬
‫ﺍﻟﻮﺟﻪ‪،‬ﺣﻴﺚ ﺗﺘﻮﺍﺭﻯ ﺍﳋﻴﻼﺀ ﻭﺍﻟﻜﱪﻳﺎﺀ ﻭﺍﻟﻔﺮﺍﻫﺔ‪.‬ﻭﳛﻞ ﻣﻜﺎ‪‬ﺎ ﺍﻟﺘﻮﺍﺿـﻊ ﺍﻟﻨﺒﻴﻞ‪،‬ﻭﺍﻟـﺸﻔﺎﻓﻴﺔ‬
‫ﺍﻟﺼﺎﻓﻴﺔ‪،‬ﻭﺍﻟﻮﺿﺎﺀﺓ ﺍﳍﺎﺩﺋﺔ‪،‬ﻭﺍﻟﺬﺑﻮﻝ ﺍﳋﻔﻴﻒ ﺍﻟﺬﻱ ﻳﺰﻳﺪ ﻭﺟﻪ ﺍﳌﺆﻣﻦ ﻭﺿﺎﺀﺓ ﻭﺻﺒﺎﺣﺔ ﻭﻧﺒﻼ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻮﺿﻴﺌﺔ ﺍﻟﱵ ﲤﺜﻠﻬﺎ ﻫﺬﻩ ﺍﻟﻠﻘﻄﺎﺕ ﻟﻴﺴﺖ ﻣﺴﺘﺤﺪﺛﺔ‪.‬ﺇﳕﺎ ﻫﻲ ﺛﺎﺑﺘﺔ ﳍﻢ ﰲ ﻟﻮﺣﺔ‬
‫ﻚ ‪‬ﻣﹶﺜﹸﻠ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ﺍﻟ‪‬ﺘﻮ‪‬ﺭﺍ ِﺓ« ‪..‬ﻭﺻﻔﺘﻬﻢ ﺍﻟﱵ‬ ‫ﺍﻟﻘﺪﺭ ﻭﻣﻦ ﰒ ﻓﻬﻲ ﻗﺪﳝﺔ ﺟﺎﺀ ﺫﻛﺮﻫﺎ ﰲ ﺍﻟﺘﻮﺭﺍﺓ‪»:‬ﺫِﻟ ‪‬‬
‫ﻋﺮﻓﻬﻢ ﺍﻟﻠﹼﻪ ‪‬ﺎ ﰲ ﻛﺘﺎﺏ ﻣﻮﺳﻰ‪،‬ﻭﺑﺸﺮ ﺍﻷﺭﺽ ‪‬ﺎ ﻗﺒﻞ ﺃﻥ ﳚﻴﺌﻮﺍ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﺝ ‪‬ﺷ ﹾﻄﹶﺄ ‪‬ﻩ«‬
‫ﻉ ﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫» ‪‬ﻭ ‪‬ﻣﹶﺜﹸﻠ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟِﺈ‪‬ﻧﺠِﻴ ِﻞ« ‪..‬ﻭﺻﻔﺘﻬﻢ ﰲ ﺑﺸﺎﺭﺗﻪ ﲟﺤﻤﺪ ﻭﻣﻦ ﻣﻌﻪ‪،‬ﺃ‪‬ﻢ‪ »:‬ﹶﻛ ‪‬ﺰ ‪‬ﺭ ٍ‬
‫‪..‬ﻓﻬﻮ ﺯﺭﻉ ﻧﺎﻡ ﻗﻮﻱ‪،‬ﳜﺮﺝ ﻓﺮﺧﻪ ﻣﻦ ﻗﻮﺗﻪ ﻭﺧﺼﻮﺑﺘﻪ‪.‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﻔﺮﺥ ﻻ ﻳﻀﻌﻒ ﺍﻟﻌـﻮﺩ‬
‫ﻆ« ﺍﻟﺰﺭﻉ ﻭﺿـﺨﻤﺖ ﺳـﺎﻗﺔ‬ ‫ﺑﻞ ﻳﺸﺪﻩ‪».‬ﻓﹶﺂ ‪‬ﺯ ‪‬ﺭ ‪‬ﻩ«‪.‬ﺃﻭ ﺃﻥ ﺍﻟﻌﻮﺩ ﺁﺯﺭ ﻓﺮﺧﻪ ﻓﺸﺪﻩ‪».‬ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻐﹶﻠ ﹶ‬
‫ﻭﺍﻣﺘﻸﺕ‪».‬ﻓﹶﺎ ‪‬ﺳﺘ‪‬ﻮﻯ ﻋ‪‬ﻠﻰ ﺳ‪‬ﻮِﻗ ِﻪ« ﻻ ﻣﻌﻮﺟﺎ ﻭﳏﻨﻴﺎ‪.‬ﻭﻟﻜﻦ ﻣﺴﺘﻘﻴﻤﺎ ﻗﻮﻳﺎ ﺳﻮﻳﺎ ‪..‬‬
‫ﻫﺬﻩ ﺻﻮﺭﺗﻪ ﰲ ﺫﺍﺗﻪ‪.‬ﻓﺄﻣﺎ ﻭﻗﻌﻪ ﰲ ﻧﻔﻮﺱ ﺃﻫﻞ ﺍﳋـﱪﺓ ﰲ ﺍﻟﺰﺭﻉ‪،‬ﺍﻟﻌـﺎﺭﻓﲔ ﺑﺎﻟﻨـﺎﻣﻲ ﻣﻨـﻪ‬
‫ﻉ«‪.‬ﻭﰲ ﻗﺮﺍﺀﺓ ﻳﻌﺠﺐ‬ ‫ﺐ ﺍﻟ ‪‬ﺰﺭ‪‬ﺍ ‪‬‬
‫ﺠ ‪‬‬
‫ﻭﺍﻟﺬﺍﺑﻞ‪.‬ﺍﳌﺜﻤﺮ ﻣﻨﻪ ﻭﺍﻟﺒﺎﺋﺮ‪.‬ﻓﻬﻮ ﻭﻗﻊ ﺍﻟﺒﻬﺠﺔ ﻭﺍﻹﻋﺠﺎﺏ‪»:‬ﻳ ‪‬ﻌ ِ‬
‫»ﺍﻟﺰﺍﺭﻉ« ‪..‬ﻭﻫﻮ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ‪ -
-‬ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﺰﺭﻉ ﺍﻟﻨﺎﻣﻲ ﺍﻟﻘﻮﻱ ﺍﳌﺨﺼﺐ ﺍﻟﺒـﻬﻴﺞ‬
‫ﻆ ِﺑ ِﻬ ‪‬ﻢ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ‪‬ﺭ«‬
‫‪..‬ﻭﺃﻣﺎ ﻭﻗﻌﻪ ﰲ ﻧﻔﻮﺱ ﺍﻟﻜﻔﺎﺭ ﻓﻌﻠﻰ ﺍﻟﻌﻜﺲ‪.‬ﻓﻬﻮ ﻭﻗﻊ ﺍﻟﻐﻴﻆ ﻭﺍﻟﻜﻤﺪ‪ِ»:‬ﻟ‪‬ﻴﻐِﻴ ﹶ‬
‫‪..‬ﻭﺗﻌﻤﺪ ﺇﻏﺎﻇﺔ ﺍﻟﻜﻔﺎﺭ ﻳﻮﺣﻲ ﺑﺄﻥ ﻫﺬﻩ ﺍﻟﺰﺭﻋﺔ ﻫﻲ ﺯﺭﻋﺔ ﺍﻟﻠﹼﻪ‪.‬ﺃﻭ ﺯﺭﻋﺔ ﺭﺳﻮﻟﻪ‪،‬ﻭﺃ‪‬ﻢ ﺳﺘﺎﺭ‬
‫ﻟﻠﻘﺪﺭﺓ ﻭﺃﺩﺍﺓ ﻹﻏﺎﻇﺔ ﺃﻋﺪﺍﺀ ﺍﻟﻠﹼﻪ! ﻭﻫﺬﺍ ﺍﳌﺜﻞ ﻛﺬﻟﻚ ﻟﻴﺲ ﻣﺴﺘﺤﺪﺛﺎ‪،‬ﻓﻬﻮ ﺛﺎﺑﺖ ﰲ ﺻـﻔﺤﺔ‬

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‫ﺍﻟﻘﺪﺭ‪.‬ﻭﻣﻦ ﰒ ﻭﺭﺩ ﺫﻛﺮﻩ ﻗﺒﻞ ﺃﻥ ﳚﻲﺀ ﳏﻤﺪ ﻭﻣﻦ ﻣﻌﻪ ﺇﱃ ﻫﺬﻩ ﺍﻷﺭﺽ‪.‬ﺛﺎﺑﺖ ﰲ ﺍﻹﳒﻴﻞ ﰲ‬
‫ﺑﺸﺎﺭﺗﻪ ﲟﺤﻤﺪ ﻭﻣﻦ ﻣﻌﻪ ﺣﲔ ﳚﻴﺌﻮﻥ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻳﺜﺒﺖ ﺍﻟﻠﹼﻪ ﰲ ﻛﺘﺎﺑﻪ ﺍﳋﺎﻟﺪ ﺻﻔﺔ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺨﺘﺎﺭﺓ ‪..‬ﺻﺤﺎﺑﺔ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ
‪..‬‬
‫ﻓﺘﺜﺒﺖ ﰲ ﺻﻠﺐ ﺍﻟﻮﺟﻮﺩ ﻛﻠﻪ‪،‬ﻭﺗﺘﺠﺎﻭﺏ ‪‬ﺎ ﺃﺭﺟـﺎﺅﻩ‪،‬ﻭﻫﻮ ﻳﺘـﺴﻤﻊ ﺇﻟﻴﻬـﺎ ﻣـﻦ ﺑـﺎﺭﺉ‬
‫ﺍﻟﻮﺟﻮﺩ‪.‬ﻭﺗﺒﻘﻰ ﳕﻮﺫﺟﺎ ﻟﻸﺟﻴﺎﻝ‪،‬ﲢﺎﻭﻝ ﺃﻥ ﲢﻘﻘﻬﺎ‪،‬ﻟﺘﺤﻘﻖ ﻣﻌﲎ ﺍﻹﳝﺎﻥ ﰲ ﺃﻋﻠﻰ ﺍﻟﺪﺭﺟﺎﺕ‪.‬‬
‫ﻭﻓﻮﻕ ﻫﺬﺍ ﺍﻟﺘﻜﺮﱘ ﻛﻠﻪ‪،‬ﻭﻋﺪ ﺍﻟﻠﹼﻪ ﺑﺎﳌﻐﻔﺮﺓ ﻭﺍﻷﺟﺮ ﺍﻟﻌﻈﻴﻢ‪ »:‬ﻭ ‪‬ﻋ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻭ ‪‬ﻋ ِﻤﻠﹸـﻮﺍ‬
‫ﺕ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹰﺓ ‪‬ﻭﹶﺃﺟ‪‬ﺮﹰﺍ ‪‬ﻋﻈِﻴﻤﹰﺎ« ‪..‬ﻭﻫﻮ ﻭﻋﺪ ﳚﻲﺀ ﰲ ﻫﺬﻩ ﺍﻟﺼﻴﻐﺔ ﺍﻟﻌﺎﻣﺔ ﺑﻌﺪ ﻣـﺎ‬ ‫ﺍﻟﺼ‪‬ﺎﻟِﺤﺎ ِ‬
‫ﺗﻘﺪﻡ ﻣﻦ ﺻﻔﺘﻬﻢ‪،‬ﺍﻟﱵ ﲡﻌﻠﻬﻢ ﺃﻭﻝ ﺍﻟﺪﺍﺧﻠﲔ ﰲ ﻫﺬﻩ ﺍﻟﺼﻴﻐﺔ ﺍﻟﻌﺎﻣﺔ‪.‬‬
‫ﻣﻐﻔﺮﺓ ﻭﺃﺟﺮ ﻋﻈﻴﻢ ‪..‬ﻭﺫﻟﻚ ﺍﻟﺘﻜﺮﱘ ﻭﺣﺪﻩ ﺣﺴﺒﻬﻢ‪.‬ﻭﺫﻟﻚ ﺍﻟﺮﺿﻰ ﻭﺣﺪﻩ ﺃﺟﺮ ﻋﻈﻴﻢ‪.‬ﻭﻟﻜﻨﻪ‬
‫ﺍﻟﻔﻴﺾ ﺍﻹﳍﻲ ﺑﻼ ﺣﺪﻭﺩ ﻭﻻ ﻗﻴﻮﺩ‪،‬ﻭﺍﻟﻌﻄﺎﺀ ﺍﻹﳍﻲ ﻋﻄﺎﺀ ﻏﲑ ﳎﺬﻭﺫ‪.‬‬
‫ﻭﻣﺮﺓ ﺃﺧﺮﻯ ﺃﺣﺎﻭﻝ ﻣﻦ ﻭﺭﺍﺀ ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﻗﺮﻧﺎ ﺃﻥ ﺃﺳﺘﺸﺮﻑ ﻭﺟﻮﻩ ﻫﺆﻻﺀ ﺍﻟﺮﺟﺎﻝ ﺍﻟـﺴﻌﺪﺍﺀ‬
‫ﻭﻗﻠﻮ‪‬ﻢ‪.‬ﻭﻫﻢ ﻳﺘﻠﻘﻮﻥ ﻫﺬﺍ ﺍﻟﻔﻴﺾ ﺍﻹﳍﻲ ﻣﻦ ﺍﻟﺮﺿﻰ ﻭﺍﻟﺘﻜﺮﱘ ﻭﺍﻟﻮﻋﺪ ﺍﻟﻌﻈﻴﻢ‪.‬ﻭﻫﻢ ﻳـﺮﻭﻥ‬
‫ﺃﻧﻔﺴﻬﻢ ﻫﻜﺬﺍ ﰲ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻠﹼﻪ‪،‬ﻭﰲ ﻣﻴﺰﺍﻥ ﺍﻟﻠﹼﻪ‪،‬ﻭﰲ ﻛﺘﺎﺏ ﺍﻟﻠﹼﻪ‪.‬ﻭﺃﻧﻈﺮ ﺇﻟﻴﻬﻢ ﻭﻫﻢ ﻋﺎﺋﺪﻭﻥ ﻣﻦ‬
‫ﺍﳊﺪﻳﺒﻴﺔ‪،‬ﻭﻗﺪ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ‪،‬ﻭﻗﺪ ﻗﺮﺋﺖ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﻭﻫﻢ ﻳﻌﻴﺸﻮﻥ ﻓﻴﻬﺎ ﺑﺄﺭﻭﺍﺣﻬﻢ ﻭﻗﻠﻮ‪‬ﻢ ﻭﻣﺸﺎﻋﺮﻫﻢ ﻭﲰﺎ‪‬ﻢ‪.‬ﻭﻳﻨﻈﺮ ﺑﻌﻀﻬﻢ ﰲ ﻭﺟﻮﻩ ﺑﻌـﺾ‬
‫ﻓﲑﻯ ﺃﺛﺮ ﺍﻟﻨﻌﻤﺔ ﺍﻟﱵ ﳛﺴﻬﺎ ﻫﻮ ﰲ ﻛﻴﺎﻧﻪ‪.‬‬
‫ﻭﺃﺣﺎﻭﻝ ﺃﻥ ﺃﻋﻴﺶ ﻣﻌﻬﻢ ﳊﻈﺎﺕ ﰲ ﻫﺬﺍ ﺍﳌﻬﺮﺟﺎﻥ ﺍﻟﻌﻠﻮﻱ ﺍﻟﺬﻱ ﻋﺎﺷﻮﺍ ﻓﻴﻪ ‪..‬ﻭﻟﻜـﻦ ﺃﱏ‬
‫ﻟﺒﺸﺮ ﱂ ﳛﻀﺮ ﻫﺬﺍ ﺍﳌﻬﺮﺟﺎﻥ ﺃﻥ ﻳﺘﺬﻭﻗﻪ‪.‬ﺇﻻ ﻣﻦ ﺑﻌﻴـﺪ؟! ﺍﻟﻠـﻬﻢ ﺇﻻ ﻣـﻦ ﻳﻜﺮﻣـﻪ ﺍﻟﻠﹼـﻪ‬
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‫ﺇﻛﺮﺍﻣﻬﻢ‪:‬ﻓﻴﻘﺮﺏ ﻟﻪ ﺍﻟﺒﻌﻴﺪ؟! ﻓﺎﻟﻠﻬﻢ ﺇﻧﻚ ﺗﻌﻠﻢ ﺃﻧﲏ ﺃﺗﻄﻠﻊ ﳍﺬﺍ ﺍﻟﺰﺍﺩ ﺍﻟﻔﺮﻳﺪ!!!‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪:‬ﺍﻹﳝﺎﻥ ﺑﺎﳌﻼﺋﻜﺔ‪:‬‬
‫ﳚﺐ ﻋﻠﻰ ﺍﳌﺮﺑﲔ ﺍﻟﺘﺪﺭﺝ ﰲ ﻏﺮﺱ ﺍﻟﻌﻘﻴﺪﺓ ﻟﻠﻄﻔﻞ‪،‬ﺍﺑﺘﺪﺍﺀ ﺑﻐﺮﺱ ﺣﺐ ﺍﷲ ﻭﺭﺳـﻮﻟﻪ ﻭﺁﻟـﻪ‬
‫ﻭﺻﺤﺒﻪ‪،‬ﰒ ﻣﻼﺋﻜﺘﻪ‪،‬ﻭﺳﻮﻑ ﻧﺘﻜﻠﻢ ﺍﻵﻥ ‪-‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ -‬ﻋﻦ ﺍﻹﳝﺎﻥ ﺑﺎﳌﻼﺋﻜﺔ‪.١١٠‬‬

‫‪ - ١٠٩‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٣٣٣١ / ٦) -‬‬

‫‪ - ١١٠‬ﺍﻧﻈﺮ ﺇﱃ ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪،‬ﺹ ‪٢٢٨- ٢٢٠‬‬
‫‪١٠٣‬‬
 ‫ﻭﻋﻨﺪ ﺍﻟﺘﺪﺭﺝ ﻳﺮﺍﻋﻰ ﺍﻻﺳﺘﻌﺪﺍﺩ ﺍﻟﻌﻘﻠﻲ ﻟﻘﺒﻮﻝ ﻣﺎ ﻳﻘﺎﻝ ﻟﻪ ﻭﻳﺒﺪﺃ ﺑﺘﻮﺿﻴﺢ‪:‬‬
‫ﺃ( ﻣﻦ ﻫﻢ ﺍﳌﻼﺋﻜﺔ ‪.‬‬
‫ﺏ( ﻭﻣﺎ ﻫﻲ ﺻﻔﺎ‪‬ﻢ‬
‫ﺕ( ﻭﻣﺎ ﻳﻔﻌﻠﻮﻥ ﻭﻛﻢ ﻋﺪﺩﻫﻢ‪.‬‬
‫ﺍﳌﻼﺋﻜﺔ ﻫﻢ‪ ":‬ﻣﻦ ﺍﻟﻌﺎﱂ ﻏﲑ ﺍﳌﻨﻈﻮﺭ‪،‬ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﺃﻭ ﻋﺎﱂ ﻣﺎ ﻭﺭﺍﺀ ﺍﻟﻄﺒﻴﻌﺔ‪،‬ﻭﻻ ﻳ‪‬ﻌﻠﻢ ﺣﻘﻴﻘﺘﻬﻢ‬
‫ﺇﻻ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪،‬ﻭﻫﻢ ﻣﻦ ﻋﺒﺎﺩ ﺍﷲ ﺍﳌﺴﺨﺮﻳﻦ ﻟﻄﺎﻋﺘﻪ ﻭﺍ‪‬ﻨ‪‬ﺪﻳﻦ ﻟﺘﻨﻔﻴﺬ ﺃﻭﺍﻣﺮﻩ‪.‬ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻳ‪‬ـﺎ‬
‫ﻅ‬
‫ﺤﺠ‪‬ﺎ ‪‬ﺭ ﹸﺓ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻣﻠﹶﺎِﺋ ﹶﻜ ﹲﺔ ِﻏﻠﹶـﺎ ﹲ‬
‫ﺱ ﻭ‪‬ﺍﹾﻟ ِ‬
‫ﺴ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻫﻠِﻴ ﹸﻜ ‪‬ﻢ ﻧ‪‬ﺎﺭ‪‬ﺍ ‪‬ﻭﻗﹸﻮ ‪‬ﺩﻫ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﻗﹸﻮﺍ ﺃﹶﻧ ﹸﻔ ‪‬‬
‫ﻭﺇ‪‬ـﻢ ﻻ‬ ‫ِﺷﺪ‪‬ﺍ ‪‬ﺩ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌﺼ‪‬ﻮ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ﹾﻔ ‪‬ﻌﻠﹸﻮ ﹶﻥ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﺆ ‪‬ﻣﺮ‪‬ﻭ ﹶﻥ{ )‪ (٦‬ﺳﻮﺭﺓ ﺍﻟﺘﺤﺮﱘ‬
‫ﻳﺘﻮﺍﻟﺪﻭﻥ ﻭﻻ ﻳﻮﺻﻔﻮﻥ ﺑﺬﻛﺮﻭﻩ ﻭﻻ ﺑﺄﻧﻮﺛﻪ ‪...‬‬
‫ﷲ‬
‫ﺖ‪:‬ﻗﹶـﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ـﻮ ﹸﻝ ﺍ ِ‬ ‫ﺸ ﹶﺔ‪،‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ﻭﻗﺪ ﺧﻠﻖ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﳌﻼﺋﻜﺔ ﻣﻦ ﻧﻮﺭ "ﻓﻌ‪‬ـ ‪‬ﻦ ﻋ‪‬ﺎﺋِـ ‪‬‬
‫‪١١١‬‬
‫ﻒ ﹶﻟ ﹸﻜ ‪‬ﻢ‪.‬‬
‫ﺻ ‪‬‬
‫ﻼِﺋ ﹶﻜ ﹸﺔ ِﻣ ‪‬ﻦ ﻧ‪‬ﻮ ٍﺭ‪ ،‬ﻭ ‪‬ﺧِﻠ ‪‬ﻖ ﺍﹾﻟﺠ‪‬ﺎ ﱡﻥ ِﻣ ‪‬ﻦ ﻧ‪‬ﺎ ٍﺭ‪ ،‬ﻭ ‪‬ﺧِﻠ ‪‬ﻖ ﺁ ‪‬ﺩ ‪‬ﻡ ِﻣﻤ‪‬ﺎ ﹶﻗ ‪‬ﺪ ‪‬ﻭ ِ‬
‫ﺖ ﺍﹾﻟ ‪‬ﻤ ﹶ‬
‫
‪ :‬ﺧِﻠ ﹶﻘ ِ‬
‫ﻭﺍﻹﳝﺎﻥ ‪‬ﻢ ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ﺍﳉﺎﺯﻡ ﺑﻮﺟﻮﺩﻫﻢ ﻭﺑﺼﻔﺎ‪‬ﻢ ﻭﺑﺄﻋﻤﺎﳍﻢ ‪.‬‬
‫ﻣﻦ ﺻﻔﺎﺕ ﺍﳌﻼﺋﻜﺔ‪:‬‬
‫‪ (١‬ﳐﻠﻮﻗﻮﻥ ﻣﻦ ﻧﻮﺭ‪.‬‬
‫‪ (٢‬ﺃ‪‬ﻢ ﻣﺘﻔﺎﻭﺗﻮﻥ ﰲ ﺍﳋﻠﻖ ﻭﺍﻷﻗﺪﺍﺭ ﺗﻔﺎﻭﺗﹰﺎ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻ ﺍﷲ ‪.‬‬
‫ﺤ ٍﺔ ‪‬ﻣﹾﺜﻨ‪‬ﻰ‬
‫ﺽ ﺟ‪‬ﺎ ِﻋ ِﻞ ﺍﹾﻟ ‪‬ﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ ‪‬ﺭ ‪‬ﺳﹰﻠﺎ ﺃﹸﻭﻟِﻲ ﹶﺃ ‪‬ﺟِﻨ ‪‬‬
‫ﺕ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ِﻟﱠﻠ ِﻪ ﻓﹶﺎ ِﻃ ِﺮ ﺍﻟ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﺍﹾﻟ ‪‬‬
‫ﺨ ﹾﻠ ِﻖ ﻣ‪‬ﺎ ‪‬ﻳﺸ‪‬ﺎﺀ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﻗﺪِﻳ ‪‬ﺮ{ )‪ (١‬ﺳﻮﺭﺓ ﻓﺎﻃﺮ‬ ‫ﻉ ‪‬ﻳﺰِﻳ ‪‬ﺪ ﻓِﻲ ﺍﹾﻟ ‪‬‬ ‫ﺙ ‪‬ﻭ ‪‬ﺭﺑ‪‬ﺎ ‪‬‬
‫‪‬ﻭﹸﺛﻠﹶﺎ ﹶ‬
‫ﺨ ﹶﺬ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ‪‬ﻦ ‪‬ﻭﻟﹶـﺪﹰﺍ‬‫‪ (٣‬ﻻ ﻳﻌﺼﻮﻥ ﺍﷲ ﻣﺎ ﺃﻣﺮﻫﻢ ﻭﻳﻔﻌﻠﻮﻥ ﻣﺎ ﻳﺆﻣﺮﻭﻥ ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻭﻗﹶﺎﻟﹸﻮﺍ ﺍ‪‬ﺗ ‪‬‬
‫ﺴِﺒﻘﹸﻮ‪‬ﻧ ‪‬ﻪ ﺑِﺎﹾﻟ ﹶﻘ ‪‬ﻮ ِﻝ ‪‬ﻭﻫ‪‬ﻢ ِﺑﹶﺄ ‪‬ﻣ ِﺮ ِﻩ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ )‪ {(٢٧‬ﺳـﻮﺭﺓ‬
‫‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬ﻪ ‪‬ﺑ ﹾﻞ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ‪‬ﻣ ﹾﻜ ‪‬ﺮﻣ‪‬ﻮ ﹶﻥ }‪ {٢٦‬ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺍﻷﻧﺒﻴﺎﺀ‬
‫‪ (٤‬ﻣﻨﺤﻮﺍ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺸﻜﻞ ﺑﺄﺷﻜﺎﻝ ﳐﺘﻠﻔﺔ‪.‬‬
‫ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﳌﻼﺋﻜﺔ ﻭﻭﻇﺎﺋﻔﻬﻢ‪:‬‬

‫ﺍﻟﺰﻧﺘﺎﱐ‪،‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺼﻴﺪ‪ ،‬ﻓﻠﺴﻔﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪،‬ﺹ ‪١١١-١٠٦‬‬

‫‪ - ١١١‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ ( ٧٦٨٧) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪(٦١٥٥) (٢٥ / ١٤) -‬‬
‫‪١٠٤‬‬
‫‪ (١‬ﺍﻟﻮﺣِﻲ‪:‬ﻭﻫﺬﻩ ﺍﻟﻮﻇﻴﻔﺔ ﺧﺎﺻﺔ ﲜﱪﻳﻞ – ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﻓﻬﻮ ﺍﻟﺬﻱ ﻳﱰﻝ ﻋﻠـﻰ ﺍﻷﻧﺒﻴـﺎﺀ‬
‫ﻭﺍﻟﺮﺳﻞ ﺑﺎﻟ ‪‬ﻮﺣِﻲ‪.‬‬
‫‪ (٢‬ﺗﺴﺠﻴﻞ ﺃﻋﻤﺎﻝ ﺍﻟﻨﺎﺱ‪.‬‬
‫‪ (٣‬ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻠﻤﺆﻣﻨﲔ ﻭﻃﻠﺐ ﺍﻟﺮﲪﺔ ﳍﻢ‪.‬‬
‫ﺠ‪‬ﻨ ِﺔ ‪‬ﺯﻣ‪‬ـﺮ‪‬ﺍ ‪‬ﺣﺘ‪‬ـﻰ ِﺇﺫﹶﺍ‬‫‪ (٤‬ﺭﻋﺎﻳﺔ ﺍﳉﻨﺔ ﻭﺃﻫﻠﻬﺎ" ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻭﺳِﻴ ‪‬ﻖ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺍ‪‬ﺗ ﹶﻘﻮ‪‬ﺍ ‪‬ﺭ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﺖ ﹶﺃ‪‬ﺑﻮ‪‬ﺍ‪‬ﺑﻬ‪‬ﺎ ‪‬ﻭﻗﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﺧ ‪‬ﺰ‪‬ﻧ‪‬ﺘﻬ‪‬ﺎ ‪‬ﺳﻠﹶﺎ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ِﻃ‪‬ﺒ‪‬ﺘ ‪‬ﻢ ﻓﹶﺎ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﻫ‪‬ﺎ ﺧ‪‬ﺎﻟِـﺪِﻳ ‪‬ﻦ{ )‪(٧٣‬‬
‫ﺤ ‪‬‬
‫ﺟ‪‬ﺎﺅ‪‬ﻭﻫ‪‬ﺎ ‪‬ﻭﹸﻓِﺘ ‪‬‬
‫ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‪،‬ﻭﺍﻟﻘﻴﺎﻡ ﺑﺸﺆﻭﻥ ﺍﻟﻨﺎﺭ ﻭﺃﻫﻠﻬﺎ‬
‫ﺖ ﹶﺃ‪‬ﺑﻮ‪‬ﺍ‪‬ﺑﻬ‪‬ﺎ ‪‬ﻭﻗﹶـﺎ ﹶﻝ‬
‫ﺤ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻭﺳِﻴ ‪‬ﻖ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ِﺇﻟﹶﻰ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ‪‬ﺯ ‪‬ﻣﺮ‪‬ﺍ ‪‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ﺟ‪‬ﺎﺀُﻭﻫ‪‬ﺎ ﹸﻓِﺘ ‪‬‬
‫ﺕ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ‪‬ﻨ ِﺬﺭ‪‬ﻭ‪‬ﻧ ﹸﻜ ‪‬ﻢ ِﻟﻘﹶﺎ َﺀ ‪‬ﻳ ‪‬ﻮ ِﻣ ﹸﻜ ‪‬ﻢ ‪‬ﻫﺬﹶﺍ‬
‫ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﺧ ‪‬ﺰ‪‬ﻧ‪‬ﺘﻬ‪‬ﺎ ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﺄِﺗ ﹸﻜ ‪‬ﻢ ‪‬ﺭ ‪‬ﺳ ﹲﻞ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻳ‪‬ﺘﻠﹸﻮ ﹶﻥ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺁﻳ‪‬ﺎ ِ‬
‫ﺏ ‪‬ﺟﻬ‪‬ـ‪‬ﻨ ‪‬ﻢ‬ ‫ﺏ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻜﹶﺎِﻓﺮِﻳ ‪‬ﻦ )‪ (٧١‬ﻗِﻴ ﹶﻞ ﺍ ‪‬ﺩ ‪‬ﺧﻠﹸـﻮﺍ ﹶﺃﺑ‪‬ـﻮ‪‬ﺍ ‪‬‬ ‫ﺖ ﹶﻛِﻠ ‪‬ﻤ ﹸﺔ ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ِ‬
‫ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺑﻠﹶﻰ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﺣ ﱠﻘ ‪‬‬
‫ﺲ ‪‬ﻣﹾﺜﻮ‪‬ﻯ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ﹶﻜ‪‬ﺒﺮِﻳ ‪‬ﻦ )‪ {(٧٢‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‬ ‫ﺧ‪‬ﺎِﻟﺪِﻳ ‪‬ﻦ ﻓِﻴﻬ‪‬ﺎ ﹶﻓِﺒﹾﺌ ‪‬‬
‫ﺃﻋﺪﺍﺩ ﺍﳌﻼﺋﻜﺔ ‪:‬‬
‫ﺍﳌﻼﺋﻜﺔ ﻻ ﳛﺼﻮﻥ ﻋﺪﺩﹰﺍ ﰲ ﻋﻠﻢ ﺍﳌﺨﻠﻮﻗﺎﺕ‪،‬ﻟﻜﺜﺮ‪‬ﻢ ﺍﻟﻜﺎﺛﺮﺓ ﻭﻷ‪‬ﻢ ﻣﻦ ﺟﻨﻮﺩ ﺍﻟﺮﲪﻦ‪،‬ﻗﺎﻝ‬
‫ﺏ ﺍﻟﻨ‪‬ﺎ ِﺭ ِﺇﻟﱠﺎ ‪‬ﻣﻠﹶﺎِﺋ ﹶﻜ ﹰﺔ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ِﻋ ‪‬ﺪ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ ﺇِﻟﱠﺎ ِﻓ‪‬ﺘﻨ‪‬ـ ﹰﺔ ﱢﻟﻠﱠـﺬِﻳ ‪‬ﻦ ﹶﻛﻔﹶـﺮ‪‬ﻭﺍ‬
‫ﺻﺤ‪‬ﺎ ‪‬‬ ‫ﺗﻌﺎﱃ‪ }:‬ﻭﻣ‪‬ﺎ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹶﺃ ‪‬‬
‫ﺏ‬
‫ﺏ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺃﹸﻭﺗ‪‬ـﻮﺍ ﺍﹾﻟ ِﻜﺘ‪‬ـﺎ ‪‬‬‫ﺏ ‪‬ﻭ‪‬ﻳ ‪‬ﺰﺩ‪‬ﺍ ‪‬ﺩ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ِﺇﳝ‪‬ﺎﻧ‪‬ﺎ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬ﺮﺗ‪‬ﺎ ‪‬‬ ‫ﺴ‪‬ﺘ‪‬ﻴ ِﻘ ‪‬ﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺃﹸﻭﺗ‪‬ﻮﺍ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫ِﻟ‪‬ﻴ ‪‬‬
‫ﻚ‬
‫ﺽ ﻭ‪‬ﺍﹾﻟﻜﹶﺎِﻓﺮ‪‬ﻭ ﹶﻥ ﻣ‪‬ﺎﺫﹶﺍ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑ ‪‬ﻬﺬﹶﺍ ‪‬ﻣﹶﺜﻠﹰـﺎ ﻛﹶـ ﹶﺬِﻟ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ‪‬ﻭِﻟ‪‬ﻴﻘﹸﻮ ﹶﻝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻓِﻲ ﹸﻗﻠﹸﻮِﺑﻬِﻢ ‪‬ﻣ ‪‬ﺮ ‪‬‬
‫ﻚ ِﺇﻟﱠﺎ ‪‬ﻫ ‪‬ﻮ ‪‬ﻭﻣ‪‬ﺎ ﻫِـ ‪‬ﻲ ِﺇﻟﱠـﺎ ِﺫﻛﹾـﺮ‪‬ﻯ‬ ‫ﺸﺎﺀ ‪‬ﻭ‪‬ﻳ ‪‬ﻬﺪِﻱ ﻣ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎﺀ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ‪‬ﺟﻨ‪‬ﻮﺩ‪ ‬ﺭ‪‬ﺑ ‪‬‬‫ﻀ ﱡﻞ ﺍﻟﱠﻠ ‪‬ﻪ ﻣ‪‬ﻦ ‪‬ﻳ ‪‬‬ ‫‪‬ﻳ ِ‬
‫ﺸ ِﺮ{ )‪ (٣١‬ﺳﻮﺭﺓ ﺍﳌﺪﺛﺮ‬ ‫ِﻟ ﹾﻠ‪‬ﺒ ‪‬‬
‫ﺍﻟﺜﻤﺎﺭ ﺍﻟﱵ ﳚﻨﻴﻬﺎ ﺍﻷﻃﻔﺎﻝ ﻣﻦ ﺇﳝﺎ‪‬ﻢ ﺑﺎﳌﻼﺋﻜﺔ ‪:‬‬
‫‪ (١‬ﺍﻹﳝﺎﻥ ﺑﺎﳌﻼﺋﻜﺔ ﻳﺪﻝ ﻋﻠﻰ ﺻﺪﻕ ﺍﻹﳝﺎﻥ‪،‬ﻷﻥ ﺍﳌﻼﺋﻜﺔ ﻟﻴﺴﻮﺍ ﻣﻦ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﺑﻞ ﻫـﻢ‬
‫ﻣﻦ ﻋﺎﱂ ﺍﻟﻐﻴﺐ‪،‬ﻭﻗﺪ ﺃﻭﺟﺐ ﺍﷲ ﺍﻹﳝﺎﻥ ‪‬ﻢ‪،‬ﻭﻗﺪ ﺟﻌﻞ ﺍﷲ –ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ‬
‫ﲔ}‬‫ﺐ ﻓِﻴ ِﻪ ‪‬ﻫﺪ‪‬ﻯ ﱢﻟ ﹾﻠ ‪‬ﻤ‪‬ﺘ ِﻘ ‪‬‬
‫ﺏ ﹶﻻ ‪‬ﺭ‪‬ﻳ ‪‬‬
‫ﻚ ﺍﻟﹾ ِﻜﺘ‪‬ﺎ ‪‬‬
‫ﻣﻦ ﺃﺑﺮﺯ ﺻﻔﺎﺕ ﺍﳌﺆﻣﻨﲔ ﻗﺎﻝ ﺗﻌﺎﱃ } ﺍﱂ }‪ {١‬ﹶﺫِﻟ ‪‬‬
‫ﺐ ‪‬ﻭ‪‬ﻳﻘِﻴﻤ‪‬ﻮ ﹶﻥ ﺍﻟﺼ‪‬ﻼ ﹶﺓ ‪‬ﻭ ِﻣﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﺯ ﹾﻗﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﻳ‪‬ﻨ ِﻔﻘﹸﻮ ﹶﻥ) ‪ { (٣‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬
‫‪ {٢‬ﺍﹶﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﺎﹾﻟ ‪‬ﻐ‪‬ﻴ ِ‬

‫‪١٠٥‬‬
‫‪ (٢‬ﺗﻨﻤﻴﺔ ﺍﻟﺸﻌﻮﺭ ﺑﺎﳌﺴﺆﻭﻟﻴﺔ ﻭﺩﻭﺍﻡ ﺍﳌﺮﺍﻗﺒﺔ ﷲ ﺳﺒﺤﺎﻧﻪ‪،‬ﻷﻥ ﺍﷲ ‪-‬ﻋﺰ ﻭﺟﻞ ‪-‬ﻗﺪ ﻭﻛﻞ ﺑﻨـﺎ‬
‫ﺍﳌﻼﺋﻜﺔ ﳛﺼﻮﻥ ﻋﻠﻴﻨﺎ ﺃﻋﻤﺎﻟﻨﺎ ﺻﻐﲑﻫﺎ ﻭﻛﺒﲑﻫﺎ‪،‬ﻭﻫﻢ ﻣﻌﻨﺎ ﻳﻄﻠﻌﻮﻥ ﻋﻠﻴﻨﺎ ﻭﻳﺴﺠﻠﻮﻥ ﺫﻟﻚ ﰲ‬
‫ﺳﺠﻼﺕ ﺳﻮﻑ ﺗﻌﺮﺽ ﻋﻠﻴﻨﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﳓﺎﺳﺐ ﻋﻠﻴﻬﺎ ﻓﻴﺪﻓﻌﻨﺎ ﺫﻟﻚ ﶈﺎﺳﺒﺔ ﺃﻧﻔﺴﻨﺎ ﻋﻠـﻰ‬
‫ﺃﻋﻤﺎﻟﻨﺎ ﻭﺍﻻﺯﺩﻳﺎﺩ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻄﺎﻋﺔ ﻭﺍﳋﲑ ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺍﳌﻌﺎﺻﻲ‪.‬‬
‫‪ (٣‬ﺯﻳﺎﺩﺓ ﺍﻟﺸﻜﺮ ﷲ ‪-‬ﻋﺰ ﻭﺟﻞ‪ -‬ﻭﲪﺪﻩ ﻋﻠﻰ ﻧﻌﻤﻪ ﺍﻟﱵ ﻻ ﺗﻌﺪ ﻭﻻ ﲢﺼﻰ ﻭﻣﻨﻬﺎ ﺃﻋﻤـﺎﻝ‬
‫ﺍﳌﻼﺋﻜﺔ ﺍﻟﱵ ﺗﺴﺎﻋﺪ ﺍﳌﺆﻣﻦ ﻋﻠﻰ ﺍﻻﺯﺩﻳﺎﺩ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﳋﲑ‪.‬‬
‫‪ (٤‬ﺗﻘﻮﻳﺔ ﺛﻘﺔ ﺍﳌﺆﻣﻦ ﺑﻨﺼﺮ ﺍﷲ ﻭﺗﺄﻳﻴﺪﻩ‪،‬ﻭﺫﻟﻚ ﻋﻨﺪﻣﺎ ﻳﻌﺘﻘﺪ ﺍﳌﺆﻣﻦ ﺃﻥ ﻫﻨﺎﻙ ﻣﻼﺋﻜـﺔ ﻗـﺪ‬
‫ﻛﻠﻔﻮﺍ ﺑﻨﺼﺮﻩ ﻭﺗﺄﻳﻴﺪﻩ‪،‬ﻛﻤﺎ ﺣﺪﺙ ﺫﻟﻚ ﻟﺮﺳﻮﻝ ﺍﷲ –
‪ -‬ﰲ ﻣﻌﺮﻛﺔ ﺑﺪﺭ‪.‬‬
‫‪١١٢‬‬
‫‪ (٥‬ﲪﻞ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﻟﺘﺸﺒﻪ ‪‬ﻢ‪،‬ﰲ ﺍﻹﻗﺪﺍﻡ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺎﺕ‪،‬ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﳌﻌﺎﺻﻲ‪".‬‬
‫ﺍﳌﻄﻠﺐ ﺍﳋﺎﻣﺲ‪:‬ﺍﻹﳝﺎﻥ ﺑﺎﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ‪:‬‬
‫ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻹﳝﺎﻥ ﲜﻤﻴﻊ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ‬
‫ﻱ ﺃﹶﻧ ‪‬ﺰ ﹶﻝ ﻣِﻦ ﹶﻗﺒ‪‬ـ ﹸﻞ ‪‬ﻭﻣ‪‬ـﻦ‬
‫ﺏ ﺍﱠﻟ ِﺬ ‪‬‬
‫ﺏ ﺍﱠﻟﺬِﻱ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﺳ‪‬ﻮِﻟ ِﻪ ﻭ‪‬ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬ ‫ﺁ ِﻣﻨ‪‬ﻮﹾﺍ ﺑِﺎﻟﹼﻠ ِﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮِﻟ ِﻪ ﻭ‪‬ﺍﻟﹾ ِﻜﺘ‪‬ﺎ ِ‬
‫ﻼ ﹰﻻ ‪‬ﺑﻌِﻴﺪ‪‬ﺍ{ )‪ (١٣٦‬ﺳـﻮﺭﺓ‬ ‫ﺿﹶ‬ ‫ﺿ ﱠﻞ ‪‬‬ ‫ﻼِﺋ ﹶﻜِﺘ ِﻪ ‪‬ﻭ ﹸﻛ‪‬ﺘِﺒ ِﻪ ‪‬ﻭ ‪‬ﺭ ‪‬ﺳِﻠ ِﻪ ﻭ‪‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬‬
‫‪‬ﻳ ﹾﻜ ﹸﻔ ‪‬ﺮ ﺑِﺎﻟﹼﻠ ِﻪ ‪‬ﻭ ‪‬ﻣ ﹶ‬
‫ﺍﻟﻨﺴﺎﺀ‬
‫ﻓﻬﻮ ﺑﻴﺎﻥ ﻟﻌﻨﺎﺻﺮ ﺍﻹﳝﺎﻥ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﻳﺆﻣﻦ ‪‬ﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ‪.‬ﺑﻴـﺎﻥ ﻟﻠﺘـﺼﻮﺭ ﺍﻹﺳـﻼﻣﻲ‬
‫ﺍﻻﻋﺘﻘﺎﺩﻱ‪:‬‬
‫ﻓﻬﻮ ﺇﳝﺎﻥ ﺑﺎﻟﻠﹼﻪ ﻭﺭﺳﻮﻟﻪ‪.‬ﻳﺼﻞ ﻗﻠﻮﺏ ﺍﳌﺆﻣﻨﲔ ﺑﺮ‪‬ﻢ ﺍﻟﺬﻱ ﺧﻠﻘﻬﻢ‪،‬ﻭﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ ﻣﻦ ﻳﻬﺪﻳﻬﻢ‬
‫ﺇﻟﻴﻪ‪،‬ﻭﻫﻮ ﺍﻟﺮﺳﻮﻝ ‪ -
-‬ﻭﺇﳝﺎﻥ ﺑﺮﺳﺎﻟﺔ ﺍﻟﺮﺳﻮﻝ ﻭﺗﺼﺪﻳﻘﻪ ﰲ ﻛﻞ ﻣﺎ ﻳﻨﻘﻠﻪ ﳍﻢ ﻋﻦ ﺭ‪‬ـﻢ‬
‫ﺍﻟﺬﻱ ﺃﺭﺳﻠﻪ‪.‬‬
‫ﻭﻫﻮ ﺇﳝﺎﻥ ﺑﺎﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻧﺰﻝ ﻋﻠﻰ ﺭﺳﻮﻟﻪ‪.‬ﻳﺮﺑﻄﻬﻢ ﺑﺎﳌﻨﻬﺞ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﺍﻟﻠﹼﻪ ﳊﻴﺎ‪‬ﻢ ﻭﺑﻴﻨـﻪ‬
‫ﳍﻢ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻷﺧﺬ ﺑﻜﻞ ﻣﺎ ﻓﻴﻪ‪،‬ﲟﺎ ﺃﻥ ﻣﺼﺪﺭﻩ ﻭﺍﺣﺪ‪،‬ﻭﻃﺮﻳﻘﻪ ﻭﺍﺣﺪ ﻭﻟﻴﺲ ﺑﻌـﻀﻪ‬
‫ﺑﺄﺣﻖ ﻣﻦ ﺑﻌﻀﻪ ﺑﺎﻟﺘﻠﻘﻲ ﻭﺍﻟﻘﺒﻮﻝ ﻭﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﺘﻨﻔﻴﺬ‪.‬‬

‫‪ - ١١٢‬ﺍﻧﻈﺮ ﺍﻟﺘﻔﺎﺻﻴﻞ ﰲ ﻛﺘﺎﰊ )) ﺍﻟﻮﺍﺿﺢ ﰲ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ (( ﻭﻛﺘﺎﰊ ))ﺍﻹﳝﺎ ﹸﻥ ﺑﺎﳌﻼﺋﻜﺔ ﻭﺑﻴﺎ ﹸﻥ ﺻﻔﺎ‪‬ﻢ((‬
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‫ﻭﻫﻮ ﺇﳝﺎﻥ ﺑﺎﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻣﻦ ﻗﺒﻞ‪.‬ﲟﺎ ﺃﻥ ﻣﺼﺪﺭ ﺍﻟﻜﺘﺐ ﻛﻠﻬﺎ ﻭﺍﺣﺪ ﻫﻮ ﺍﻟﻠﹼﻪ ﻭﺃﺳﺎﺳﻬﺎ‬
‫ﻛﺬﻟﻚ ﻭﺍﺣﺪ ﻫﻮ ﺇﺳﻼﻡ ﺍﻟﻮﺟﻪ ﻟﻠﹼﻪ ﻭﺇﻓﺮﺍﺩ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﺑﺎﻷﻟﻮﻫﻴﺔ ‪ -‬ﺑﻜـﻞ ﺧﺼﺎﺋـﺼﻬﺎ ‪-‬‬
‫ﻭﺍﻹﻗﺮﺍﺭ ﺑﺄﻥ ﻣﻨﻬﺞ ﺍﻟﻠﹼﻪ ﻭﺣﺪﻩ ﻫﻮ ﺍﻟﺬﻱ ﲡﺐ ﻃﺎﻋﺘﻪ ﻭﺗﻨﻔﻴﺬﻩ ﰲ ﺍﳊﻴﺎﺓ ‪..‬ﻭﻫﺬﻩ ﺍﻟﻮﺣﺪﺓ ﻫﻲ‬
‫ﺍﳌﻘﺘﻀﻰ ﺍﻟﻄﺒﻴﻌﻲ ﺍﻟﺒﺪﻳﻬﻲ ﻟﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ‪ -‬ﻗﺒﻞ ﲢﺮﻳﻔﻬـﺎ ‪ -‬ﺻـﺎﺩﺭﺓ ﻛﻠـﻬﺎ ﻋـﻦ‬
‫ﺍﻟﻠﹼﻪ‪.‬ﻭﻣﻨﻬﺞ ﺍﻟﻠﹼﻪ ﻭﺍﺣﺪ‪،‬ﻭﺇﺭﺍﺩﺗﻪ ﺑﺎﻟﺒﺸﺮ ﻭﺍﺣﺪﺓ‪،‬ﻭﺳﺒﻴﻠﻪ ﻭﺍﺣﺪ‪،‬ﺗﺘﻔﺮﻕ ﺍﻟﺴﺒﻞ ﻣﻦ ﺣﻮﳍﺎ ﻭﻫـﻲ‬
‫ﻣﺴﺘﻘﻴﻤﺔ ﺇﻟﻴﻪ ﻭﺍﺻﻠﺔ‪.‬‬
‫ﻭﺍﻹﳝﺎﻥ ﺑﺎﻟﻜﺘﺎﺏ ﻛﻠﻪ ‪ -‬ﺑﻮﺻﻒ ﺃﻥ ﺍﻟﻜﺘﺐ ﻛﻠﻬﺎ ﻛﺘﺎﺏ ﻭﺍﺣﺪ ﰲ ﺍﳊﻘﻴﻘﺔ ‪ -‬ﻫﻮ ﺍﻟـﺴﻤﺔ‬
‫ﺍﻟﱵ ﺗﻨﻔﺮﺩ ‪‬ﺎ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﳌﺴﻠﻤﺔ‪.‬ﻷﻥ ﺗﺼﻮﺭﻫﺎ ﻟﺮ‪‬ـﺎ ﺍﻟﻮﺍﺣﺪ‪،‬ﻭﻣﻨﻬﺠـﻪ ﺍﻟﻮﺍﺣﺪ‪،‬ﻭﻃﺮﻳﻘـﻪ‬
‫ﺍﻟﻮﺍﺣﺪ‪،‬ﻫﻮ ﺍﻟﺘﺼﻮﺭ ﺍﻟﺬﻱ ﻳﺴﺘﻘﻴﻢ ﻣﻊ ﺣﻘﻴﻘﺔ ﺍﻷﻟﻮﻫﻴﺔ‪.‬ﻭﻳﺴﺘﻘﻴﻢ ﻣﻊ ﻭﺣﺪﺓ ﺍﻟﺒﺸﺮﻳﺔ‪.‬ﻭﻳﺴﺘﻘﻴﻢ‬
‫ﻣﻊ ﻭﺣﺪﺓ ﺍﳊﻖ ﺍﻟﺬﻱ ﻻ ﻳﺘﻌﺪﺩ ‪..‬ﻭﺍﻟﺬﻱ ﻟﻴﺲ ﻭﺭﺍﺀﻩ ﺇﻟﹼﺎ ﺍﻟﻀﻼﻝ »ﻓﹶﻤﺎ ﺫﺍ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟﺤ‪‬ـ ‪‬ﻖ ِﺇﻟﱠـﺎ‬
‫ﺍﻟﻀ‪‬ﻼﻝﹸ؟«‪.‬‬
‫ﻭﺑﻌﺪ ﺍﻷﻣﺮ ﺑﺎﻹﳝﺎﻥ‪،‬ﳚﻲﺀ ﺍﻟﺘﻬﺪﻳﺪ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﺑﻌﻨﺎﺻﺮ ﺍﻹﳝﺎﻥ‪،‬ﻣﻊ ﺍﻟﺘﻔﺼﻴﻞ ﻓﻴﻬﺎ ﰲ ﻣﻮﺿـﻊ‬
‫ﺿ ﱠﻞ ﺿ‪‬ﻼﻟﹰﺎ‬
‫ﺍﻟﺒﻴﺎﻥ ﻗﺒﻞ ﺍﻟﻌﻘﺎﺏ‪ »:‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹾﻜ ﹸﻔ ‪‬ﺮ ﺑِﺎﻟﱠﻠ ِﻪ‪ ،‬ﻭﻣ‪‬ﻼِﺋ ﹶﻜِﺘ ِﻪ‪ ،‬ﻭ ﹸﻛ‪‬ﺘِﺒ ِﻪ‪ ،‬ﻭ ‪‬ﺭ ‪‬ﺳِﻠ ِﻪ‪،‬ﻭ‪‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻟﹾﺂ ِﺧ ِﺮ‪،‬ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬‬
‫‪‬ﺑﻌِﻴﺪﹰﺍ« ‪..‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﰲ ﺍﻷﻣﺮ ﺍﻷﻭﻝ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻠﹼﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ‪.‬ﻭﱂ ﻳﺬﻛﺮ ﺍﳌﻼﺋﻜﺔ‪.‬ﻭﻛﺘﺐ ﺍﻟﻠﹼﻪ ﺗﺘﻀﻤﻦ‬
‫ﺫﻛﺮ ﺍﳌﻼﺋﻜﺔ ﻭﺫﻛﺮ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪،‬ﻭﻣﻦ ﻣﻘﺘﻀﻰ ﺍﻹﳝﺎﻥ ‪‬ﺬﻩ ﺍﻟﻜﺘﺐ ﺍﻹﳝﺎﻥ ﺑﺎﳌﻼﺋﻜﺔ ﻭﺑﺎﻟﻴﻮﻡ‬
‫ﺍﻵﺧﺮ‪.‬ﻭﻟﻜﻨﻪ ﻳﱪﺯﻫﺎ ﻫﻨﺎ‪،‬ﻷﻧﻪ ﻣﻮﻃﻦ ﺍﻟﻮﻋﻴﺪ ﻭﺍﻟﺘﻬﺪﻳﺪ‪،‬ﺍﻟﺬﻱ ﻳﺒﲔ ﻓﻴﻪ ﻛـﻞ ﻋﻨـﺼﺮ ﻋﻠـﻰ‬
‫ﺍﻟﺘﺤﺪﻳﺪ‪.‬‬
‫ﻭﺍﻟﺘﻌﺒﲑ ﺑﺎﻟﻀﻼﻝ ﺍﻟﺒﻌﻴﺪ ﻏﺎﻟﺒﺎ ﳛﻤﻞ ﻣﻌﲎ ﺍﻹﺑﻌﺎﺩ ﰲ ﺍﻟﻀﻼﻝ‪،‬ﺍﻟﺬﻱ ﻻ ﻳﺮﺟﻰ ﻣﻌﻪ ﻫـﺪﻯ ﻭﻻ‬
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‫ﻳﺮﺗﻘﺐ ﺑﻌﺪﻩ ﻣﺂﺏ!‬
‫" ﻻ ﺑﺪ ﺃﻥ ﻳﺆﻣﻦ ﺍﳌﺴﻠﻢ ﲜﻤﻴﻊ ﻛﺘﺐ ﺍﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﺍﳌﱰﹼﻟﺔ ﻋﻠﻰ ﺭﺳﻠﻪ ﺍﻟﻜﺮﺍﻡ؛ﻟﻴﺒﻠﻐﻮﺍ‬
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‫‪‬ﺎ ﺩﻳﻨﻪ ﻭﺷﺮﻋﻪ ﺇﱃ ﻋﺒﺎﺩﻩ‪،‬ﻭﺫﻟﻚ ﺣﱴ ﻳﻜﺘﻤﻞ ﺇﳝﺎﻥ ﺍﳌﺴﻠﻢ ﻭﺗﺼﺢ ﻋﻘﻴﺪﺗﻪ‪".‬‬

‫‪ - ١١٣‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٧٧٧ / ٢) -‬‬

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‫" ﻭﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻫﻲ ﺍﻟﺼﺤﻒ ﺍﳌﱰﻟﺔ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﻭﺍﻟﺘﻮﺭﺍﺓ ﺍﳌﱰﻟـﺔ ﻋﻠـﻰ‬
‫ﻣﻮﺳﻰ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﻭﺍﻟﺰﺑﻮﺭ ﻋﻠﻰ ﺩﺍﻭﻭﺩ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﻭﺍﻹﳒﻴﻞ ﺍﳌﱰﻝ ﻋﻠﻰ ﻋﻴﺴﻰ ﺑﻦ‬
‫ﻣﺮﱘ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﰒ ﺧﺎﲤﻬﺎ ﺍﳌﺼﺪﻕ ﳍﺎ ﻭﺍﳌﻬﻴﻤﻦ ﻋﻠﻴﻬﺎ ‪،...،‬ﻭﺃﴰﻠﻬﺎ ﻭﺃﻛﻤﻠﻬﺎ ﻭﺃﻋﻈﻤﻬﺎ‬
‫ﻭﺍﳌﻮﺟﻪ ﺇﱃ ﺍﻟﺒﺸﺮﻳﺔ ﻛﺎﻣﻠﺔ‪:‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﳌﱰﹼﻝ ﻋﻠﻰ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳـﻠﲔ ﳏﻤـﺪ
‬
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‫"‬
‫ﻭﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺆﻣﻦ ﲜﻤﻴﻊ ﺍﻟﻜﺘﺐ ﺍﻟـﺴﻤﺎﻭﻳﺔ ﻭﻟﻜـﻦ ﺍﻹﳒﻴـﻞ ﻭﺍﻟﺘـﻮﺭﺍﺓ ﺍﳌﻮﺟـﻮﺩﺓ ﺍﻵﻥ‬
‫‪‬ﺣﺮ‪‬ﻓﺖ‪،‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﳝﻜﻦ ﺃﻥ ﻧﺆﻣﻦ ﲟﺎ ﺟﺎﺀ ‪‬ﺎ‪.‬‬
‫ﲦﺎﺭ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ ‪:‬‬
‫)‪ (١‬ﻳﺰﻳﺪ ﻣﻦ ﻣﻌﺮﻓﺔ ﺍﳌﺆﻣﻦ ﺑﻜﺘﺐ ﺍﷲ ﺍﻟﱵ ﺃﻧﺰﳍﺎ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻭﻣﺎ ﻛﺎﻥ ﻓﻴﻬﺎ ﻣـﻦ ﻋﻘﺎﺋـﺪ‬
‫ﻭﺷﺮﺍﺋﻊ‪،‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ ﰲ ﺫﻟﻚ‪.‬‬
‫)‪ (٢‬ﺃﻧﻪ ﻳﺒﲔ ﻟﻠﻤﺆﻣﻦ ﺃﻥ ﲨﻴﻊ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﱵ ﺩﻋﺖ ﺇﻟﻴﻬﺎ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻭﺍﺣﺪﺓ ﻭﻟﻜﻦ ﺍﻟـﺸﺮﺍﺋﻊ‬
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‫ﳐﺘﻠﻔﺔ ﲝﺴﺐ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ‪".‬‬
‫)‪ "(٣‬ﺍﻻﺳﺘﻬﺪﺍﺀ ﲟﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﳋﺎﰎ ﻟﻠﻜﺘـﺐ ﺍﻟـﺴﻤﺎﻭﻳﺔ‪،‬ﻭﺍﻟﻨﺎﺳﺦ ﻟـﺸﺮﺍﺋﻌﻬﺎ‬
‫ﻭﺃﺣﻜﺎﻣﻬﺎ ﻭﺍﳌﻬﻴﻤﻦ ﻋﻠﻴﻬﺎ‪،‬ﻭﺍﻟﺬﻱ ﱂ ﻳﻔﺮﻁ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻪ ﻣﻦ ﺷﻲﺀ‪،‬ﻭﺍﻟﺬﻱ ﺟﻌﻠﻪ ﺗﺒﻴﺎﻧﹰﺎ ﻟﻜﻞ‬
‫ﺷﻲﺀ‪،‬ﻭﺍﻟﺬﻱ ﻻ ﻳﺄﺗﻴﻪ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻻ ﻣﻦ ﺧﻠﻔﻪ‪،‬ﻭﺍﻟﺬﻱ ﺗﻜﻔﻞ ﲝﻔﻈﻪ ﺃﺑﺪ ﺍﻟﺪﻫﺮ ﻣﻦ‬
‫ﺍﻟﺘﺤﺮﻳﻒ ﻭﺍﻟﺘﺒﺪﻳﻞ‪،‬ﻭﺫﻟﻚ ﺣﱴ ﺗﻔﻠﺢ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ ﰲ ﺗﻜﻮﻳﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺼﺎﱀ‪،‬ﻷﻥ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﻳﺮﺳﻢ ﺍﳌﻨﻬﺞ ﺍﻟﺮﺷﻴﺪ ﺍﻟﺬﻱ ﳛﻘﻖ ﻟﻠﻔﺮﺩ ﻛﻤﺎﻟﻪ ﺍﻹﻧﺴﺎﱐ ﻭﺍﳋﹸﻠﻘﻲ ﻭﺍﻟﺮﻭﺣﻲ‪،‬ﲟﺎ ﻳﺼﻠﺢ‬
‫ﺩﻧﻴﺎﻩ ﻭﺃﹸﺧﺮﺍﻩ‪،‬ﻭﻳﺮﺳﻢ ﻣﻌﺎﱂ ﺍﳊﻴﺎﺓ ﺍﻟﻔﺎﺿﻠﺔ ﺍﻟـﺴﻌﻴﺪﺓ ﻟﻠﻤﺠﺘﻤـﻊ ﺍﳌﺘﻌـﺎﻭﻥ ﻋﻠـﻰ ﺍﻟـﱪ‬
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‫ﻭﺍﻟﺘﻘﻮﻯ‪،‬ﺍﳌﺘﻜﺎﻓﻞ ﰲ ﺍﻟﺴﺮﺍﺀ ﻭﺍﻟﻀﺮﺍﺀ‪،‬ﺍﻵﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﺎﻫﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪".‬‬

‫‪ - ١١٤‬ﺍﻧﻈﺮ ﺇﱃ ﳏﻤﺪ ﺧﲑ‪،‬ﻓﺎﻃﻤﻪ‪،‬ﻣﻨﻬﺞ ﺍﻹﺳﻼﻡ ﰲ ﺗﺮﺑﻴﺔ ﻋﻘﻴﺪﺓ ﺍﻟﻨﺎﺷﺊ‪،‬ﺹ ‪ ٣٦٨-٣٣٨‬ﺍﻟﺴﺎﺋﺢ‪ ،‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ‪ ،‬ﻋﻘﻴـﺪﺓ‬
‫ﺍﳌﺴﻠﻢ ﻭﻣﺎ ﻳﺘﺼﻞ ‪‬ﺎ‪ ،‬ﺹ ‪،٢٨٠-٢٣٤‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳـﻼﻣﻴﺔ ﻭﻣﻨـﻬﺞ ﺍﻟﺘﺮﺑﻴـﺔ ﺍﻟﻨﺒﻮﻳـﺔ‪،‬‬
‫ﺹ‪،٢٣٤‬ﺍﻟﺰﻧﺘﺎﱐ‪ ،‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺼﻴﺪ‪ ،‬ﻓﻠﺴﻔﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺹ‪١١٢‬‬
‫‪ - ١١٥‬ﺍﻟﺰﻧﺘﺎﱐ‪ ،‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺼﻴﺪ‪ ،‬ﻓﻠﺴﻔﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺹ ‪١١٢‬‬
‫‪ - ١١٦‬ﳏﻤﺪ ﺧﲑ‪،‬ﻓﺎﻃﻤﻪ‪،‬ﻣﻨﻬﺞ ﺍﻹﺳﻼﻡ ﰲ ﺗﺮﺑﻴﺔ ﻋﻘﻴﺪﺓ ﺍﻟﻨﺎﺷﺊ‪،‬ﺹ ‪٣٦٧‬‬
‫‪ - ١١٧‬ﺍﻟﺰﻧﺘﺎﱐ‪ ،‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺼﻴﺪ‪ ،‬ﻓﻠﺴﻔﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪،‬ﺹ ‪١١٤‬‬
‫‪١٠٨‬‬
 ‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺩﺱ‪:‬ﺍﻹﳝﺎﻥ ﺑﺎﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‬
‫ﻋﻠﻰ ﺍﳌﺮﺑﲔ ﺃﻥ ﻳﻐﺮﺳﻮﺍ ﰲ ﻧﻔﻮﺱ ﺃﺑﻨﺎﺋﻬﻢ ﺍﻟﺘﺼﺪﻳﻖ ﺍﳉﺎﺯﻡ ﺑﺄﻥ ﺍﷲ ﺃﺭﺳﻞ ﺍﻟﺮﺳـﻞ ﻣﺒـﺸﺮﻳﻦ‬
‫ﺸﺮِﻳ ‪‬ﻦ‬ ‫ﺑﺎﳉﻨﺔ ﳌﻦ ﻳﻄﻴﻊ ﺃﻭﺍﻣﺮ ﺍﷲ‪،‬ﻭﻣﻨﺬﺭﻳﻦ ﺑﺎﻟﻨﺎﺭ ﳌﻦ ﻳﻌﺼﻲ ﺍﷲ ‪،١١٨‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﺭ ‪‬ﺳ ﹰ‬
‫ﻼ ‪‬ﻣﺒ‪‬ـ ‪‬‬
‫ﺠ ﹲﺔ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺳ ِﻞ ‪‬ﻭﻛﹶﺎ ﹶﻥ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻋﺰِﻳﺰ‪‬ﺍ ‪‬ﺣﻜِﻴﻤ‪‬ﺎ { )‪(١٦٥‬‬
‫ﺱ ‪‬ﻋﻠﹶﻰ ﺍﻟﹼﻠ ِﻪ ‪‬ﺣ ‪‬‬
‫ﻼ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﻟِﻠﻨ‪‬ﺎ ِ‬
‫‪‬ﻭﻣ‪‬ﻨ ِﺬﺭِﻳ ‪‬ﻦ ِﻟﹶﺌ ﱠ‬
‫ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‬
‫" ﻭﻻ ﻳﻜﻤﻞ ﺇﳝﺎﻥ ﺍﳌﺴﻠﻢ ﻭﻻ ﻳﺼﺢ ﺇﻻ ﺑﺈﳝﺎﻧﻪ ﺑﺎﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﲨﻴﻌﹰﺎ ﻣﻦ ﺃﻭﳍﻢ ﺁﺩﻡ ‪-‬ﻋﻠﻴـﻪ‬
‫ﺍﻟﺴﻼﻡ ‪-‬ﺇﱃ ﺧﺎﲤﻬﻢ ﺳﻴﺪﻧﺎ ﳏﻤﺪ‪ –
-‬ﻭﻗﺪ ﺍﺻﻄﻔﻰ ﺍﷲ ‪-‬ﻋﺰ ﻭﺟﻞ ‪-‬ﻣﻦ ﺧﻠﻘﻪ ﻣﻦ ﺍﻟﺒﺸﺮ‬
‫ﻼ ﺃﻃﻬﺎﺭﹰﺍ ﻟﻴﺒﻠﻐﻮﺍ ﻋﻨﻪ ﺩﻳﻨﻪ ﻭﺷﺮﻋﻪ‪،‬ﻭﻳﻬﺪﻭﺍ ﻋﺒﺎﺩﻩ ﺇﱃ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﻭﳜﺮﺟﻮﻫﻢ ﻣـﻦ‬ ‫ﺭﺳ ﹰ‬
‫ﺍﻟﻈﻠﻤﺎﺕ ﺇﱃ ﺍﻟﻨﻮﺭ‪،‬ﻭﺃﻳﺪﻫﻢ ﺍﷲ ﺑﺎﻟﺒﻴ‪‬ﻨﺎﺕ ﻭﺍﳌﻌﺠﺰﺍﺕ ﻛﱪﻫﺎﻥ ﻋﻠﻰ ﺻﺪﻗﻬﻢ‪،‬ﻭﺇﻗﻨﺎﻉ ﺍﻟﻨـﺎﺱ‬
‫‪١١٩‬‬
‫ﺑﺮﺳﺎﻻ‪‬ﻢ‪".‬‬
‫ﺼ ‪‬ﲑ{ )‪ (٧٥‬ﺳﻮﺭﺓ‬
‫ﺱ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺳﻤِﻴ ‪‬ﻊ ‪‬ﺑ ِ‬
‫ﺼ ﹶﻄﻔِﻲ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﻠﹶﺎِﺋ ﹶﻜ ِﺔ ‪‬ﺭ ‪‬ﺳﻠﹰﺎ ‪‬ﻭ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ‪‬‬
‫ﺍﳊـﺞ‬
‫ﻼﻏﹶﻬ ‪‬ﻪ ﺇِﱃ ‪‬ﺭ ُ‪‬ﺳِﻠ ِﻪ‬
‫ﻼِﺋ ﹶﻜِﺘ ٍِﻪ ﺍﻟ ِﻜﺮ‪‬ﺍ ِﻡ‪،‬ﻓِﻴﻤ‪‬ﺎ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ِﺇ‪‬ﺑ ﹶ‬
‫ﻼ ِﻣ ‪‬ﻦ ‪‬ﻣ ﹶ‬
‫ﺨﺘ‪‬ﺎ ‪‬ﺭ ‪‬ﺭ ‪‬ﺳ ﹰ‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬‫ﺖ ‪‬ﻣﺸِﻴﹶﺌ ُﹸﺔ ﺍ ِ‬ ‫ﻀ ‪‬‬ ‫ﺍ ﹾﻗ‪‬ﺘ ‪‬‬
‫ﻒ ‪‬ﺗ ﹾﻘ‪‬ﺘ ِﺮﺣ‪‬ﻮ ﹶﻥ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻦ‬‫ﺱ‪ ،‬ﹶﻓ ﹶﻜ‪‬ﻴ ‪‬‬
‫ﻍ ﺭﺳ‪‬ﺎ ﹶﻻﺗِﻪ ِﺇﻟﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﻼِ‬ ‫ﺸ ِﺮ ِﻹ‪‬ﺑ ﹶ‬
‫ﻼ ‪‬ﻣﻦ‪ ‬ﺍﻟ‪‬ﺒ ‪‬‬‫ﺨﺘ‪‬ﺎ ً‪‬ﺭ ‪‬ﺭ ‪‬ﺳ ﹰ‬
‫ﺸ ِﺮ‪ ،‬ﻭﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﺒ ‪‬‬
‫ﺤ ‪‬ﻖ‬‫ﺴ‪‬ﺘ ِ‬
‫ﺼ ‪‬ﲑ ِﺑﺄﺣﻮﺍﳍ ‪‬ﻢ ‪ .‬ﻋﻠِﻴ ‪‬ﻢ ِﺑﻤ‪‬ـ ‪‬ﻦ ﻳ‪‬ـ ‪‬‬ ‫ﷲ ‪‬ﺳﻤِﻴ ‪‬ﻊ ِﻟﹶﺄ ﹾﻗﻮ‪‬ﺍ ِﻝ ﺍﻟ ِﻌﺒ‪‬ﺎ ِﺩ‪،‬ﺑ ِ‬ ‫ﷲ ‪‬ﺭﺳ‪‬ﻮ ﹰﻻ ِﺇﹶﻟ‪‬ﻴ ﹸﻜﻢ‪‬؟ ﻭ‪‬ﺍ ُ‬ ‫ﺍ ‪‬ﺧﺘ‪‬ﺎ ‪‬ﺭ ‪‬ﻩ ﺍ ُ‬
‫ﻒ ‪‬ﺗ ﹾﻘ‪‬ﺘ ِﺮﺣ‪‬ـﻮ ﹶﻥ ‪‬ﻋﻠﹶـﻰ ﻣ‪‬ـ ‪‬ﻦ‬ ‫ﺱ‪ ،‬ﹶﻓ ﹶﻜ‪‬ﻴ ‪‬‬
‫ﻍ ﺭ ‪‬ﺳًﺎ ﹶﻻﺗِﻪ ﺇِﱃ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﻼِ‬ ‫ﺸ ٍﺮ ِﻹ‪‬ﺑ ﹶ‬ ‫ﻼ ﻣ‪ ‬ﻦ ﺍﻟ‪‬ﺒ ‪‬‬
‫ﺨﺘ‪‬ﺎ ‪‬ﺭ ‪‬ﺭ ‪‬ﺳ ﹰ‬ ‫ِﻣ‪‬ﻨﻬ‪‬ﻢ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺤ ‪‬ﻖ‬‫ﺴ‪‬ﺘ ِ‬
‫ﺼ ‪‬ﲑ ِﺑﺄﺣﻮﺍﳍ ‪‬ﻢ ‪ .‬ﻋﻠِﻴ ‪‬ﻢ ِﺑﻤ‪‬ـ ‪‬ﻦ ﻳ‪‬ـ ‪‬‬ ‫ﷲ ‪‬ﺳﻤِﻴ ‪‬ﻊ َﻷ ﹾﻗﻮ‪‬ﺍ ِﻝ ﺍﻟ ِﻌﺒ‪‬ﺎ ِﺩ‪،‬ﺑ ِ‬ ‫ﷲ ‪‬ﺭﺳ‪‬ﻮ ﹰﻻ ِﺇﹶﻟ‪‬ﻴ ﹸﻜﻢ‪‬؟ ﻭ‪‬ﺍ ُ‬ ‫ﺍ ‪‬ﺧﺘ‪‬ﺎ ‪‬ﺭ ‪‬ﻩ ﺍ ُ‬
‫‪١٢٠‬‬
‫ﺤ ‪‬ﻤ ِﻞ ِﺭﺳ‪‬ﺎﹶﻟِﺘ ِﻪ‪.‬‬ ‫ﷲ ِﻟ ‪‬‬
‫ﺨﺘ‪‬ﺎ ‪‬ﺭ ‪‬ﻩ ﺍ ُ‬
‫ِﻣ‪‬ﻨﻬ‪‬ﻢ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬

‫‪ - ١١٨‬ﺍﻧﻈﺮ ﺇﱃ ﳏﻤﺪ ﺧﲑ‪،‬ﻓﺎﻃﻤﻪ‪،‬ﻣﻨﻬﺞ ﺍﻹﺳﻼﻡ ﰲ ﺗﺮﺑﻴﺔ ﻋﻘﻴﺪﺓ ﺍﻟﻨﺎﺷﺊ‪،‬ﺹ ‪،٣٩٥-٣٦٩‬ﺍﻟﺴﺎﺋﺢ‪ ،‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ‪ ،‬ﻋﻘﻴـﺪﺓ‬
‫ﺍﳌﺴﻠﻢ ﻭﻣﺎ ﻳﺘﺼﻞ ‪‬ﺎ‪ ،‬ﺹ ‪ .٢١٨-١٩٨‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨـﻬﺞ ﺍﻟﺘﺮﺑﻴـﺔ ﺍﻟﻨﺒﻮﻳـﺔ‪،‬‬
‫ﺹ‪٢٣٥-٢٣٢‬‬
‫‪ - ١١٩‬ﺍﻟﺰﻧﺘﺎﱐ‪ ،‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺼﻴﺪ‪ ،‬ﻓﻠﺴﻔﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪،‬ﺹ‪١١٥-١١٤‬‬
‫‪ - ١٢٠‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٢٥٥٠ / ١) -‬‬
‫‪١٠٩‬‬
‫ﺸ ‪‬ﺮ ‪‬ﻣﹾﺜﹸﻠ ﹸﻜ ‪‬ﻢ ﻳ‪‬ﻮﺣ‪‬ﻰ ِﺇﹶﻟ ‪‬ﻲ ﹶﺃ‪‬ﻧﻤ‪‬ﺎ ِﺇﹶﻟ ‪‬ﻬ ﹸﻜ ‪‬ﻢ ِﺇﹶﻟ ‪‬ﻪ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ﹶﻓﻤ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬ﺮﺟ‪‬ـﻮ‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﹸﻗ ﹾﻞ ِﺇﻧ‪‬ﻤ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ‪‬ﺑ ‪‬‬
‫ﺸ ِﺮ ‪‬ﻙ ِﺑ ِﻌﺒ‪‬ﺎ ‪‬ﺩ ِﺓ ‪‬ﺭ‪‬ﺑ ِﻪ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ{ )‪ (١١٠‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬ ‫ِﻟﻘﹶﺎﺀ ‪‬ﺭ‪‬ﺑ ِﻪ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ‪‬ﻋ ‪‬ﻤﻠﹰﺎ ﺻ‪‬ﺎِﻟﺤ‪‬ﺎ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺸ ‪‬ﺮ ﻣِـﹾﺜﹸﻠ ﹸﻜ ‪‬ﻢ‪،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﺯﻋ‪‬ـ ‪‬ﻢ ﹶﺃﻧ‪‬ـﻲ‬‫ﻚ‪ِ:‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ‪‬ﺑ ‪‬‬
‫ﲔ ِﺑ ِﺮﺳ‪‬ﺎﹶﻟِﺘ ‪‬‬ ‫ﲔ ﺍ ﹸﳌ ﹶﻜ ﱢﺬِﺑ ‪‬‬
‫ﺸ ِﺮ ِﻛ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ِﻟﻬ‪ ‬ﺆ ﹶﻻ ِﺀ ﺍ ﹸﳌ ‪‬‬
‫ﹸﻗ ﹾﻞ ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺐ ﻓِﻴﻤ‪‬ﺎ ﹸﺃ ‪‬ﺧِﺒ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ﺑِـ ِﻪ‪ِ ،‬ﻣ ‪‬ﻦ ﺍﳌﹶﺎﺿِـﻲ‪ ،‬ﻋﻤ‪‬ﺎ‬ ‫ﺖ ِﺑ ِﻪ‪،‬ﹶﻓِﺈﻧ‪‬ﻲ ﹶﻻ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ﺍﻟ ‪‬ﻐ‪‬ﻴ ‪‬‬‫ﺕ ِﺑ ِﻤﹾﺜ ِﻞ ﻣ‪‬ﺎ ِﺟﹾﺌ ‪‬‬ ‫ﺏ ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﺄ ِ‬
‫ﻛﹶﺎ ِﺫ ‪‬‬
‫ﺤﻘِﻴ ﹶﻘ ِﺔ ‪‬ﻭﻭ‪‬ﺍِﻗ ‪‬ﻊ ﺍﳊﹶﺎ ِﻝ‪ ،‬ﻭﹶﻟ ‪‬ﻮ‬
‫ﻒ‪ ،‬ﻭ ‪‬ﺧ‪‬ﺒ ِﺮ ﺫِﻱ ﺍﻟ ﹶﻘ ‪‬ﺮ‪‬ﻧ‪‬ﻴ ِﻦ‪ِ ،‬ﻣﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣﻄﹶﺎِﺑ ‪‬ﻖ ِﻟ ﹾﻠ ‪‬‬ ‫ﺺ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﻟ ﹶﻜ ‪‬ﻬ ِ‬
‫ﺼ ِ‬ ‫‪‬ﺳﹶﺄﹾﻟ‪‬ﺘ ‪‬ﻢ ِﻣ ‪‬ﻦ ِﻗ ‪‬‬
‫ﷲ ‪‬ﺭﺑ‪‬ﻲ ِﻟﻤ‪‬ﺎ ‪‬ﻋِﻠ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ ‪.‬‬ ‫ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻄِﻠ ‪‬ﻌﻨِﻲ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍ ُ‬
‫ﻚ ﹶﻟ ‪‬ﻪ ‪.‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﻛﹶـﺎ ﹶﻥ‬ ‫‪‬ﻭﹶﺃﻧ‪‬ﺎ ﹸﺃ ‪‬ﺧِﺒ ‪‬ﺮ ﹸﻛﻢ‪ ‬ﹶﺃ ﱠﻥ ِﺇ ﹶﳍ ﹸﻜ ‪‬ﻢ ﺍﱠﻟﺬِﻱ ﹶﺃ ‪‬ﺩﻋ‪‬ﻮ ﹸﻛ ‪‬ﻢ ِﺇﻟﹶﻰ ِﻋﺒ‪‬ﺎ ‪‬ﺩِﺗﻪِ ‪‬ﻫ ‪‬ﻮ ﺇِﻟ ‪‬ﻪ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ﹶﻻ ‪‬ﺷﺮِﻳ ‪‬‬
‫ﻼ ﺻ‪‬ﺎﻟِﺤﹰﺎ ‪‬ﺧﻴ‪‬ﺮﹰﺍ ‪‬ﻣﻮ‪‬ﺍِﻓ ﹶﻘﹰﺎ‬ ‫ﺴ ‪‬ﻦ ﻓِﻲ ﺍﻵ ِﺧ ‪‬ﺮ ِﺓ‪،‬ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ‪‬ﻋ ‪‬ﻤ ﹰ‬ ‫ﳊ‪‬‬‫ﷲ ) ِﻟﻘﹶﺎ َﺀ ‪‬ﺭ‪‬ﺑ ِﻪ (‪ ،‬ﻭ ‪‬ﺟﺰ‪‬ﺍ َﺀ ‪‬ﻩ ﺍ ﹶ‬‫ﺏﺍِ‬ ‫‪‬ﻳ ‪‬ﺮﺟ‪‬ﻮ ﹶﺛﻮ‪‬ﺍ ‪‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪.‬‬ ‫ﻉ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ِﺮ ‪‬ﺩ ِﺑ ِﻪ ‪‬ﻭ ‪‬ﺟ ِﻪ ﺍ ِ‬ ‫ﺸ ‪‬ﺮ ِ‬‫ِﻟ ﹾﻠ ‪‬‬
‫ﷲ ِﺑ ِﻪ ‪‬ﻫﻤ‪‬ﺎ ﺍﻟ ‪‬ﺮ ﹾﻛﻨ‪‬ﺎ ِﻥ ﺍ َﻷﺳ‪‬ﺎ ِﺳﻴ‪‬ﺎ ِﻥ ِﻟ ﹾﻠ ‪‬ﻌ ‪‬ﻤ ِﻞ ﺍﻟﺼ‪‬ﺎِﻟ ِﺢ ﺍﱠﻟﺬِﻱ‬
‫ﻉ‪،‬ﻭ‪‬ﺍ‪‬ﺑِﺘﻐ‪‬ﺎ ِﺀ ‪‬ﻭ ‪‬ﺟ ِﻪ ﺍ ِ‬‫ﺸ ‪‬ﺮ ِ‬ ‫) ‪‬ﻭ ‪‬ﻣﻮ‪‬ﺍﹶﻓ ﹶﻘ ﹸﺔ ﺍﻟ ‪‬ﻌ ‪‬ﻤ ِﻞ ِﻟ ﹾﻠ ‪‬‬
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‫ﷲ(‪.‬‬ ‫‪‬ﻳ‪‬ﺘ ﹶﻘ‪‬ﺒﹸﻠ ‪‬ﻪ ﺍ ُ‬
‫ﲔ { )‪ (١٠٧‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ‪‬ﻙ ِﺇﻟﱠﺎ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹰﺔ ﱢﻟ ﹾﻠﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬
‫ﺱ‪ ،‬ﻭ ِﻫﺪ‪‬ﺍ‪‬ﻳِﺎ ِﻫ ‪‬ﻢ ﻓِﻲ‬
‫ﺸﺮ‪‬ﺍِﺋ ِﻊ ﻭﺍ َﻷ ‪‬ﺣﻜﹶﺎ ِﻡ ِﺇ ﱠﻻ ِﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﺔ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ِﺑ ‪‬ﻬﺬﹶﺍ ﻭﹶﺃ ‪‬ﻣﺜﹶﺎِﻟ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ‪‬ﻙ ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬
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‫‪‬ﺷﺆ‪‬ﻭ ِﻥ ﺩِﻳِﻨ ِﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﺩ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬ﻬ‪‬ﺘﺪِﻱ ِﺑ ِﻪ ٍِﺇ ﱠﻻ ﺍ ﹸﳌ‪‬ﺘ ‪‬ﻬ‪‬ﻴﹸﺌ ‪‬ﻮ ﹶﻥ ِﻟ‪‬ﺘ ﹶﻘ‪‬ﺒ ِﻞ ﺍ ﹸﳍﺪ‪‬ﻯ ‪.‬‬
‫ﻟﻘﺪ ﺃﺭﺳﻞ ﺍﻟﻠﹼﻪ ﺭﺳﻮﻟﻪ ﺭﲪﺔ ﻟﻠﻨﺎﺱ ﻛﺎﻓﺔ ﻟﻴﺄﺧﺬ ﺑﺄﻳﺪﻳﻬﻢ ﺇﱃ ﺍﳍﺪﻯ‪،‬ﻭﻣﺎ ﻳﻬﺘﺪﻱ ﺇﻻ ﺃﻭﻟﺌـﻚ‬
‫ﺍﳌﺘﻬﻴﺌﻮﻥ ﺍﳌﺴﺘﻌﺪﻭﻥ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺮﲪﺔ ﺗﺘﺤﻘﻖ ﻟﻠﻤﺆﻣﻨﲔ ﻭﻟﻐﲑ ﺍﳌﺆﻣﻨﲔ ‪..‬‬
‫ﺇﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﺟﺎﺀ ﻣﻊ ﳏﻤﺪ ‪ -
-‬ﻣﻨﻬﺞ ﻳﺴﻌﺪ ﺍﻟﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ﻭﻳﻘﻮﺩﻫـﺎ ﺇﱃ ﺍﻟﻜﻤـﺎﻝ‬
‫ﺍﳌﻘﺪﺭ ﳍﺎ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ‪.‬‬
‫ﻭﻟﻘﺪ ﺟﺎﺀﺕ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﺒﺸﺮﻳﺔ ﺣﻴﻨﻤﺎ ﺑﻠﻐﺖ ﺳﻦ ﺍﻟﺮﺷﺪ ﺍﻟﻌﻘﻠﻲ‪:‬ﺟﺎﺀﺕ ﻛﺘﺎﺑﺎ ﻣﻔﺘﻮﺣـﺎ‬
‫ﻟﻠﻌﻘﻮﻝ ﰲ ﻣﻘﺒﻞ ﺍﻷﺟﻴﺎﻝ‪،‬ﺷﺎﻣﻼ ﻷﺻﻮﻝ ﺍﳊﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟـﱵ ﻻ ﺗﺘﺒﺪﻝ‪،‬ﻣـﺴﺘﻌﺪﺍ ﻟﺘﻠﺒﻴـﺔ‬
‫ﺍﳊﺎﺟﺎﺕ ﺍﳌﺘﺠﺪﺩﺓ ﺍﻟﱵ ﻳﻌﻠﻤﻬﺎ ﺧﺎﻟﻖ ﺍﻟﺒﺸﺮ‪،‬ﻭﻫﻮ ﺃﻋﻠﻢ ﲟﻦ ﺧﻠﻖ‪،‬ﻭﻫﻮ ﺍﻟﻠﻄﻴﻒ ﺍﳋﺒﲑ‪.‬‬

‫‪ - ١٢١‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٢٢٥٠ / ١) -‬‬

‫‪ - ١٢٢‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٢٤٩٦ / ١) -‬‬
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‫ﻭﻟﻘﺪ ﻭﺿﻊ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﺻﻮﻝ ﺍﳌﻨﻬﺞ ﺍﻟﺪﺍﺋﻢ ﳊﻴﺎﺓ ﺇﻧﺴﺎﻧﻴﺔ ﻣﺘﺠﺪﺩﺓ‪.‬ﻭﺗـﺮﻙ ﻟﻠﺒـﺸﺮﻳﺔ ﺃﻥ‬
‫ﺗﺴﺘﻨﺒﻂ ﺍﻷﺣﻜﺎﻡ ﺍﳉﺰﺋﻴﺔ ﺍﻟﱵ ﲢﺘﺎﺝ ﺇﻟﻴﻬﺎ ﺍﺭﺗﺒﺎﻃﺎﺕ ﺣﻴﺎ‪‬ﺎ ﺍﻟﻨﺎﻣﻴﺔ ﺍﳌﺘﺠﺪﺩﺓ‪،‬ﻭﺍﺳﺘﻨﺒﺎﻁ ﻭﺳﺎﺋﻞ‬
‫ﺗﻨﻔﻴﺬﻫﺎ ﻛﺬﻟﻚ ﲝﺴﺐ ﻇﺮﻭﻑ ﺍﳊﻴﺎﺓ ﻭﻣﻼﺑﺴﺎ‪‬ﺎ‪،‬ﺩﻭﻥ ﺍﺻﻄﺪﺍﻡ ﺑﺄﺻﻮﻝ ﺍﳌﻨﻬﺞ ﺍﻟﺪﺍﺋﻢ‪.‬‬
‫ﻭﻛﻔﻞ ﻟﻠﻌﻘﻞ ﺍﻟﺒﺸﺮﻱ ﺣﺮﻳﺔ ﺍﻟﻌﻤﻞ‪،‬ﺑﻜﻔﺎﻟﺔ ﺣﻘﻪ ﰲ ﺍﻟﺘﻔﻜﲑ‪،‬ﻭﺑﻜﻔﺎﻟﺔ ﳎﺘﻤﻊ ﻳﺴﻤﺢ ﳍﺬﺍ ﺍﻟﻌﻘﻞ‬
‫ﺑﺎﻟﺘﻔﻜﲑ‪.‬‬
‫ﰒ ﺗﺮﻙ ﻟﻪ ﺍﳊﺮﻳﺔ ﰲ ﺩﺍﺋﺮﺓ ﺍﻷﺻﻮﻝ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﳊﻴﺎﺓ ﺍﻟﺒﺸﺮ‪،‬ﻛﻴﻤﺎ ﺗﻨﻤـﻮ ﻭﺗﺮﻗـﻰ‬
‫ﻭﺗﺼﻞ ﺇﱃ ﺍﻟﻜﻤﺎﻝ ﺍﳌﻘﺪﺭ ﳊﻴﺎﺓ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ‪.‬‬
‫ﻭﻟﻘﺪ ﺩﻟﺖ ﲡﺎﺭﺏ ﺍﻟﺒﺸﺮﻳﺔ ﺣﱴ ﺍﻟﻠﺤﻈﺔ ﻋﻠﻰ ﺃﻥ ﺫﻟﻚ ﺍﳌﻨﻬﺞ ﻛﺎﻥ ﻭﻣﺎ ﻳﺰﺍﻝ ﺳﺎﺑﻘﺎ ﳋﻄﻮﺍﺕ‬
‫ﺍﻟﺒﺸﺮﻳﺔ ﰲ ﻋﻤﻮﻣﻪ‪،‬ﻗﺎﺑﻼ ﻷﻥ ﺗﻨﻤﻮ ﺍﳊﻴﺎﺓ ﰲ ﻇﻼﻟﻪ ﺑﻜﻞ ﺍﺭﺗﺒﺎﻃﺎ‪‬ﺎ ﳕﻮﺍ ﻣﻄﺮﺩﺍ‪.‬ﻭﻫﻮ ﻳﻘﻮﺩﻫـﺎ‬
‫ﺩﺍﺋﻤﺎ‪،‬ﻭﻻ ﻳﺘﺨﻠﻒ ﻋﻨﻬﺎ‪،‬ﻭﻻ ﻳﻘﻌﺪ ‪‬ﺎ‪،‬ﻭﻻ ﻳﺸﺪﻫﺎ ﺇﱃ ﺍﳋﻠﻒ‪،‬ﻷﻧﻪ ﺳﺎﺑﻖ ﺩﺍﺋﻤﺎ ﻋﻠﻰ ﺧﻄﻮﺍ‪‬ﺎ‬
‫ﻣﺘﺴﻊ ﺩﺍﺋﻤﺎ ﻟﻜﺎﻣﻞ ﺧﻄﻮﺍ‪‬ﺎ‪.‬‬
‫ﻭﻫﻮ ﰲ ﺗﻠﺒﻴﺘﻪ ﻟﺮﻏﺒﺔ ﺍﻟﺒﺸﺮﻳﺔ ﰲ ﺍﻟﻨﻤﻮ ﻭﺍﻟﺘﻘﺪﻡ ﻻ ﻳﻜﺒﺖ ﻃﺎﻗﺎ‪‬ﺎ ﰲ ﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭ ﺍﻟﻜﺒﺖ‬
‫ﺍﻟﻔﺮﺩﻱ ﺃﻭ ﺍﳉﻤﺎﻋﻲ‪،‬ﻭﻻ ﳛﺮﻣﻬﺎ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﺜﻤﺮﺍﺕ ﺟﻬﺪﻫﺎ ﻭﻃﻴﺒﺎﺕ ﺍﳊﻴﺎﺓ ﺍﻟﱵ ﲢﻘﻘﻬﺎ‪.‬‬
‫ﻭﻗﻴﻤﺔ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺃﻧﻪ ﻣﺘﻮﺍﺯﻥ ﻣﺘﻨﺎﺳﻖ‪.‬ﻻ ﻳﻌﺬﺏ ﺍﳉﺴﺪ ﻟﻴﺴﻤﻮ ﺑﺎﻟﺮﻭﺡ‪،‬ﻭﻻ ﻳﻬﻤـﻞ ﺍﻟـﺮﻭﺡ‬
‫ﻟﻴﺴﺘﻤﺘﻊ ﺍﳉﺴﺪ‪.‬‬
‫ﻭﻻ ﻳﻘﻴﺪ ﻃﺎﻗﺎﺕ ﺍﻟﻔﺮﺩ ﻭﺭﻏﺎﺋﺒﻪ ﺍﻟﻔﻄﺮﻳﺔ ﺍﻟﺴﻠﻴﻤﺔ ﻟﻴﺤﻘﻖ ﻣﺼﻠﺤﺔ ﺍﳉﻤﺎﻋـﺔ ﺃﻭ ﺍﻟﺪﻭﻟـﺔ‪.‬ﻭﻻ‬
‫ﻳﻄﻠﻖ ﻟﻠﻔﺮﺩ ﻧﺰﻭﺍﺗﻪ ﻭﺷﻬﻮﺍﺗﻪ ﺍﻟﻄﺎﻏﻴﺔ ﺍﳌﻨﺤﺮﻓﺔ ﻟﺘﺆﺫﻱ ﺣﻴﺎﺓ ﺍﳉﻤﺎﻋﺔ‪،‬ﺃﻭ ﺗﺴﺨﺮﻫﺎ ﻹﻣﺘﺎﻉ ﻓﺮﺩ‬
‫ﺃﻭ ﺃﻓﺮﺍﺩ‪.‬‬
‫ﻭﻛﺎﻓﺔ ﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﱵ ﻳﻀﻌﻬﺎ ﺫﻟﻚ ﺍﳌﻨﻬﺞ ﻋﻠﻰ ﻛﺎﻫﻞ ﺍﻹﻧﺴﺎﻥ ﻣﻠﺤﻮﻅ ﻓﻴﻬﺎ ﺃ‪‬ﺎ ﰲ ﺣـﺪﻭﺩ‬
‫ﻃﺎﻗﺘﻪ‪،‬ﻭﳌﺼﻠﺤﺘﻪ ﻭﻗﺪ ﺯﻭﺩ ﺑﺎﻻﺳـﺘﻌﺪﺍﺩﺍﺕ ﻭﺍﳌﻘـﺪﺭﺍﺕ ﺍﻟـﱵ ﺗﻌﻴﻨـﻪ ﻋﻠـﻰ ﺃﺩﺍﺀ ﺗﻠـﻚ‬
‫ﺍﻟﺘﻜﺎﻟﻴﻒ‪،‬ﻭﲡﻌﻠﻬﺎ ﳏﺒﺒﺔ ﻟﺪﻳﻪ ‪ -‬ﻣﻬﻤﺎ ﻟﻘﻲ ﻣﻦ ﺃﺟﻠﻬﺎ ﺍﻵﻻﻡ ﺃﺣﻴﺎﻧﺎ ‪ -‬ﻷ‪‬ﺎ ﺗﻠﱯ ﺭﻏﻴﺒﺔ ﻣـﻦ‬
‫ﺭﻏﺎﺋﺒﻪ‪،‬ﺃﻭ ﺗﺼﺮﻑ ﻃﺎﻗﺔ ﻣﻦ ﻃﺎﻗﺎﺗﻪ‪.‬‬
‫ﻭﻟﻘﺪ ﻛﺎﻧﺖ ﺭﺳﺎﻟﺔ ﳏﻤﺪ ‪ -
-‬ﺭﲪﺔ ﻟﻘﻮﻣﻪ ﻭﺭﲪﺔ ﻟﻠﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ﻣﻦ ﺑﻌﺪﻩ ﻭﺍﳌﺒﺎﺩﺉ ﺍﻟـﱵ‬
‫ﺟﺎﺀ ‪‬ﺎ ﻛﺎﻧﺖ ﻏﺮﻳﺒﺔ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ ﻋﻠﻰ ﺿﻤﲑ ﺍﻟﺒﺸﺮﻳﺔ‪،‬ﻟﺒﻌﺪ ﻣﺎ ﻛﺎﻥ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻭﺍﻗﻊ ﺍﳊﻴﺎﺓ‬
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‫ﺍﻟﻮﺍﻗﻌﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﻣﻦ ﻣﺴﺎﻓﺔ‪.‬ﻭﻟﻜﻦ ﺍﻟﺒﺸﺮﻳﺔ ﺃﺧﺬﺕ ﻣﻦ ﻳﻮﻣﻬﺎ ﺗﻘﺮﺏ ﺷﻴﺌﺎ ﻓﺸﻴﺌﺎ ﻣﻦ ﺁﻓـﺎﻕ‬
‫ﻫﺬﻩ ﺍﳌﺒﺎﺩﺉ‪.‬ﻓﺘﺰﻭﻝ ﻏﺮﺍﺑﺘﻬﺎ ﰲ ﺣﺴﻬﺎ‪،‬ﻭﺗﺘﺒﻨﺎﻫﺎ ﻭﺗﻨﻔﺬﻫﺎ ﻭﻟﻮ ﲢﺖ ﻋﻨﻮﺍﻧﺎﺕ ﺃﺧﺮﻯ‪.‬‬
‫ﻟﻘﺪ ﺟﺎﺀ ﺍﻹﺳﻼﻡ ﻟﻴﻨﺎﺩﻱ ﺑﺈﻧﺴﺎﻧﻴﺔ ﻭﺍﺣﺪﺓ ﺗﺬﻭﺏ ﻓﻴﻬﺎ ﺍﻟﻔﻮﺍﺭﻕ ﺍﳉﻨﺴﻴﺔ ﻭﺍﳉﻐﺮﺍﻓﻴﺔ‪.‬ﻟﺘﻠﺘﻘﻲ ﰲ‬
‫ﻋﻘﻴﺪﺓ ﻭﺍﺣﺪﺓ ﻭﻧﻈﺎﻡ ﺍﺟﺘﻤﺎﻋﻲ ﻭﺍﺣﺪ ‪..‬ﻭﻛﺎﻥ ﻫﺬﺍ ﻏﺮﻳﺒﺎ ﻋﻠﻰ ﺿﻤﲑ ﺍﻟﺒـﺸﺮﻳﺔ ﻭﺗﻔﻜﲑﻫـﺎ‬
‫ﻭﻭﺍﻗﻌﻬﺎ ﻳﻮﻣﺬﺍﻙ‪.‬ﻭﺍﻷﺷﺮﺍﻑ ﻳﻌﺪﻭﻥ ﺃﻧﻔﺴﻬﻢ ﻣﻦ ﻃﻴﻨﺔ ﻏﲑ ﻃﻴﻨﺔ ﺍﻟﻌﺒﻴﺪ ‪..‬ﻭﻟﻜﻦ ﻫﺎ ﻫﻲ ﺫﻱ‬
‫ﺍﻟﺒﺸﺮﻳﺔ ﰲ ﺧﻼﻝ ﻧﻴﻒ ﻭﺛﻼﺛﺔ ﻋﺸﺮ ﻗﺮﻧﺎ ﲢـﺎﻭﻝ ﺃﻥ ﺗﻘﻔـﻮ ﺧﻄـﻰ ﺍﻹﺳـﻼﻡ‪،‬ﻓﺘﺘﻌﺜﺮ ﰲ‬
‫ﺍﻟﻄﺮﻳﻖ‪،‬ﻷ‪‬ﺎ ﻻ ‪‬ﺘﺪﻱ ﺑﻨﻮﺭ ﺍﻹﺳﻼﻡ ﺍﻟﻜﺎﻣﻞ‪.‬ﻭﻟﻜﻨﻬﺎ ﺗﺼﻞ ﺇﱃ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﺍﳌﻨﻬﺞ ‪ -‬ﻭﻟﻮ‬
‫ﰲ ﺍﻟﺪﻋﺎﻭﻯ ﻭﺍﻷﻗﻮﺍﻝ ‪ -‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺎ ﺗﺰﺍﻝ ﺃﻣﻢ ﰲ ﺃﻭﺭﺑﺎ ﻭﺃﻣﺮﻳﻜﺎ ﺗﺘﻤـﺴﻚ ﺑﺎﻟﻌﻨـﺼﺮﻳﺔ‬
‫ﺍﻟﺒﻐﻴﻀﺔ ﺍﻟﱵ ﺣﺎﺭ‪‬ﺎ ﺍﻹﺳﻼﻡ ﻣﻨﺬ ﻧﻴﻒ ﻭﺛﻼﺙ ﻣﺎﺋﺔ ﻭﺃﻟﻒ ﻋﺎﻡ‪.‬‬
‫ﻭﻟﻘﺪ ﺟﺎﺀ ﺍﻹﺳﻼﻡ ﻟﻴﺴﻮﻱ ﺑﲔ ﲨﻴﻊ ﺍﻟﻨﺎﺱ ﺃﻣﺎﻡ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺎﻧﻮﻥ‪.‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻛﺎﻧـﺖ‬
‫ﺍﻟﺒﺸﺮﻳﺔ ﺗﻔﺮﻕ ﺍﻟﻨﺎﺱ ﻃﺒﻘﺎﺕ‪،‬ﻭﲡﻌﻞ ﻟﻜﻞ ﻃﺒﻘﺔ ﻗﺎﻧﻮﻧﺎ‪.‬ﺑﻞ ﲡﻌﻞ ﺇﺭﺍﺩﺓ ﺍﻟﺴﻴﺪ ﻫﻲ ﺍﻟﻘﺎﻧﻮﻥ ﰲ‬
‫ﻋﻬﺪﻱ ﺍﻟﺮﻕ ﻭﺍﻹﻗﻄﺎﻉ ‪..‬‬
‫ﻓﻜﺎﻥ ﻏﺮﻳﺒﺎ ﻋﻠﻰ ﺿﻤﲑ ﺍﻟﺒﺸﺮﻳﺔ ﻳﻮﻣﺬﺍﻙ ﺃﻥ ﻳﻨﺎﺩﻱ ﺫﻟﻚ ﺍﳌﻨﻬﺞ ﺍﻟﺴﺎﺑﻖ ﺍﳌﺘﻘﺪﻡ ﲟﺒﺪﺃ ﺍﳌﺴﺎﻭﺍﺓ‬
‫ﺍﳌﻄﻠﻘﺔ ﺃﻣﺎﻡ ﺍﻟﻘﻀﺎﺀ ‪..‬‬
‫ﻭﻟﻜﻦ ﻫﺎ ﻫﻲ ﺫﻱ ﺷﻴﺌﺎ ﻓﺸﻴﺌﺎ ﲢﺎﻭﻝ ﺃﻥ ﺗﺼﻞ ‪ -‬ﻭﻟﻮ ﻧﻈﺮﻳﺎ ‪ -‬ﺇﱃ ﺷﻲﺀ ﳑﺎ ﻃﺒﻘﺔ ﺍﻹﺳـﻼﻡ‬
‫ﻋﻤﻠﻴﺎ ﻣﻨﺬ ﻧﻴﻒ ﻭﺛﻼﺙ ﻣﺎﺋﺔ ﻭﺃﻟﻒ ﻋﺎﻡ‪.‬‬
‫ﻭﻏﲑ ﻫﺬﺍ ﻭﺫﻟﻚ ﻛﺜﲑ ﻳﺸﻬﺪ ﺑﺄﻥ ﺍﻟﺮﺳﺎﻟﺔ ﺍﶈﻤﺪﻳﺔ ﻛﺎﻧﺖ ﺭﲪﺔ ﻟﻠﺒﺸﺮﻳﺔ ﻭﺃﻥ ﳏﻤﺪﺍ ‪-
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‫ﺇﳕﺎ ﺃﺭﺳﻞ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ‪.‬ﻣﻦ ﺁﻣﻦ ﺑﻪ ﻭﻣﻦ ﱂ ﻳﺆﻣﻦ ﺑﻪ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪.‬ﻓﺎﻟﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ﻗﺪ ﺗﺄﺛﺮﺕ‬
‫ﺑﺎﳌﻨﻬﺞ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﻃﺎﺋﻌﺔ ﺃﻭ ﻛﺎﺭﻫﺔ‪،‬ﺷﺎﻋﺮﺓ ﺃﻭ ﻏﲑ ﺷﺎﻋﺮﺓ ﻭﻣﺎ ﺗﺰﺍﻝ ﻇﻼﻝ ﻫﺬﻩ ﺍﻟﺮﲪـﺔ‬
‫ﻭﺍﺭﻓﺔ‪،‬ﳌﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﺴﺘﻈﻞ ‪‬ﺎ‪،‬ﻭﻳﺴﺘﺮﻭﺡ ﻓﻴﻬﺎ ﻧﺴﺎﺋﻢ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺮﺧﻴﺔ‪،‬ﰲ ﻫﺠﲑ ﺍﻷﺭﺽ ﺍﶈﺮﻕ‬
‫ﻭﲞﺎﺻﺔ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ‪.‬‬
‫ﻭﺇﻥ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﻴﻮﻡ ﻟﻔﻲ ﺃﺷﺪ ﺍﳊﺎﺟﺔ ﺇﱃ ﺣﺲ ﻫﺬﻩ ﺍﻟﺮﲪﺔ ﻭﻧﺪﺍﻫﺎ‪.‬ﻭﻫﻲ ﻗﻠﻘﺔ ﺣﺎﺋﺮﺓ‪،‬ﺷـﺎﺭﺩﺓ‬
‫ﰲ ﻣﺘﺎﻫﺎﺕ ﺍﳌﺎﺩﻳﺔ‪،‬ﻭﺟﺤﻴﻢ ﺍﳊﺮﻭﺏ‪،‬ﻭﺟﻔﺎﻑ ﺍﻷﺭﻭﺍﺡ ﻭﺍﻟﻘﻠﻮﺏ ‪..‬‬

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‫ﻭﺑﻌﺪ ﺇﺑﺮﺍﺯ ﻣﻌﲎ ﺍﻟﺮﲪـﺔ ﻭﺗﻘﺮﻳـﺮﻩ ﻳـﺆﻣﺮ ﺍﻟﺮﺳـﻮﻝ ‪ -
-‬ﺑـﺄﻥ ﻳﻮﺍﺟـﻪ ﺍﳌﻜـﺬﺑﲔ‬
‫ﺍﳌﺴﺘﻬﺰﺋﲔ‪،‬ﲞﻼﺻﺔ ﺭﺳﺎﻟﺘﻪ ﺍﻟﱵ ﺗﻨﺒﻊ ﻣﻨﻬﺎ ﺍﻟﺮﲪﺔ ﻟﻠﻌﺎﳌﲔ‪»:‬ﹸﻗ ﹾﻞ‪ِ:‬ﺇﻧ‪‬ﻤﺎ ﻳ‪‬ﻮﺣﻰ ِﺇﹶﻟ ‪‬ﻲ ﹶﺃﻧ‪‬ﻤﺎ ِﺇ ﹸﳍ ﹸﻜ ‪‬ﻢ ﺇِﻟ ‪‬ﻪ‬
‫ﺴِﻠﻤ‪‬ﻮﻥﹶ؟«‪.‬‬
‫ﻭﺍ ِﺣ ‪‬ﺪ‪.‬ﹶﻓ ‪‬ﻬ ﹾﻞ ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﻣ ‪‬‬
‫ﻓﻬﺬﺍ ﻫﻮ ﻋﻨﺼﺮ ﺍﻟﺮﲪﺔ ﺍﻷﺻﻴﻞ ﰲ ﺗﻠﻚ ﺍﻟﺮﺳﺎﻟﺔ‪.‬ﻋﻨﺼﺮ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳌﻄﻠﻖ ﺍﻟﺬﻱ ﻳﻨﻘﺬ ﺍﻟﺒـﺸﺮﻳﺔ‬
‫ﻣﻦ ﺃﻭﻫﺎﻡ ﺍﳉﺎﻫﻠﻴﺔ‪،‬ﻭﻣﻦ ﺃﺛﻘﺎﻝ ﺍﻟﻮﺛﻨﻴﺔ‪،‬ﻭﻣﻦ ﺿﻐﻂ ﺍﻟﻮﻫﻢ ﻭﺍﳋﺮﺍﻓﺔ‪.‬ﻭﺍﻟﺬﻱ ﻳﻘﻴﻢ ﺍﳊﻴﺎﺓ ﻋﻠـﻰ‬
‫ﻗﺎﻋﺪ‪‬ﺎ ﺍﻟﺮﻛﻴﻨﺔ‪،‬ﻓﲑﺑﻄﻬﺎ ﺑﺎﻟﻮﺟﻮﺩ ﻛﻠﻪ‪،‬ﻭﻓﻖ ﻧﻮﺍﻣﻴﺲ ﻭﺍﺿﺤﺔ ﻭﺳﻨﻦ ﺛﺎﺑﺘﺔ‪،‬ﻻ ﻭﻓـﻖ ﺃﻫـﻮﺍﺀ‬
‫ﻭﻧﺰﻭﺍﺕ ﻭﺷﻬﻮﺍﺕ‪.‬ﻭﺍﻟﺬﻱ ﻳﻜﻔﻞ ﻟﻜﻞ ﺇﻧﺴﺎﻥ ﺃﻥ ﻳﻘﻒ ﻣﺮﻓﻮﻉ ﺍﻟﺮﺃﺱ ﻓﻼ ﺗﻨﺤﲏ ﺍﻟﺮﺅﻭﺱ ﺇﻻ‬
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‫ﺴِﻠﻤ‪‬ﻮﻥﹶ؟«‪.‬‬
‫ﻟﻠﹼﻪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ‪.‬ﻫﺬﺍ ﻫﻮ ﻃﺮﻳﻖ ﺍﻟﺮﲪﺔ ‪»..‬ﹶﻓ ‪‬ﻬ ﹾﻞ ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﻣ ‪‬‬
‫ﲦﺎﺭ ﺍﻹﳝﺎﻥ ﺑﺎﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪:‬‬
‫" ﺇﻥ ﻓﻠﺴﻔﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﳌﻄﻬﺮﺓ‪،‬ﺗﻮﺟـﻪ ﺍﻟﻌﻤﻠﻴـﺔ ﺍﻟﺘﺮﺑﻮﻳـﺔ‬
‫ﺑﱪﺍﳎﻬﺎ ﻭﻣﻨﺎﻫﺠﻬﺎ ﻭﻭﺳﺎﺋﻠﻬﺎ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺍﻟﺘﺮﺑﻮﻳﺔ ﰲ ﳐﺘﻠﻒ ﻣﺮﺍﺣﻞ ﺗﻌﻠﻴﻢ ﻭﺗﺮﺑﻴﺔ ﺍﻟﻨﺎﺷﺌﲔ ﺇﱃ‬
‫ﺗﺮﺳﻴﺦ ﺍﻹﳝﺎﻥ ﺑﺎﻟﺮﺳﻞ ﺍﻷﺧﻴﺎﺭ ﻋﺎﻣﺔ‪،‬ﻭﲞﺎﲤﻬﻢ ﺳﻴﺪﻧﺎ ﳏﻤﺪ –
– ﺧﺎﺻﺔ ﻭﺍﻟﺬﻱ ﺃﺭﺳـﻠﻬﻢ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻟﻄﻔﹰﺎ ﻣﻨﻪ ﺇﱃ ﻋﺒﺎﺩﻩ ﳍﺪﺍﻳﺘﻬﻢ ﻭﺇﺭﺷﺎﺩﻫﻢ‪.‬‬
‫ﻭﺫﻟﻚ ﻛﻠﻪ ﻗﺼﺪ ﲢﻀﲑ ﺍﻟﻨﺎﺷﺌﲔ ﻋﻠﻰ ﺍﻟﺘﺄﺳﻲ ‪‬ﻢ ﻭﺍﻻﻗﺘﺪﺍﺀ ﺑﺄﺧﻼﻗﻬﻢ ﻭﺍﻻﻫﺘﺪﺍﺀ ﺑـﺴﻨﻨﻬﻢ‬
‫ﻭﺍﻻﺳﺘﺮﺷﺎﺩ ﺑﺴﲑ‪‬ﻢ‪،‬ﻭﺟﻌﻠﻬﻢ ﺍﻟﺮﻣﺰ ﺍﳊﻲ ﻭﺍﻟﻘﺪﻭﺓ ﺍﳌﺜﻠﻰ ﻭﺍﻷﺳـﻮﺓ ﺍﳊـﺴﻨﺔ ﰲ ﺍﻟﻌﺒـﺎﺩﺓ‬
‫ﻭﺍﻟﻄﺎﻋﺔ ﻭﰲ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ ﻭﰲ ﺍﻟﺼﺪﻕ ﻭﺍﻹﺧﻼﺹ ﻭﰲ ﺍﻟﻌﺪﻝ ﻭﺍﻷﻣﺎﻧـﺔ ﻭﰲ ﺍﻷﺧـﻼﻕ‬
‫ﻭﺍﻟﺴﻠﻮﻙ ﻭﰲ ﺍﻟﺴﲑﺓ ﻭﺍﻟﺘﺼﺮﻑ‪،‬ﻭﰲ ﺍﳌﻮﺍﻗﻒ‪،‬ﻭﺍﻻﲡﺎﻫﺎﺕ‪،‬ﻭﰲ ﺍﳌﺜﺎﺑﺮﺓ ﻭﺍﻻﺟﺘﻬﺎﺩ‪،‬ﻭﰲ ﺍﻟﺼﱪ‬
‫ﻋﻠﻰ ﺍﳌﻜﺎﺭﻩ ﻭﺍﻟﺸﺪﺍﺋﺪ ﻭﰲ ﺍﳉﻠﺪ ﻭﺍﻟﺘﺤﻤﻞ‪،‬ﻭﰲ ﺃﺩﺍﺀ ﺍﳊﻘﻮﻕ ﻭﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ ﻭﰲ ﺷـﱴ‬
‫‪١٢٤‬‬
‫ﻣﻨﺎﺷﻂ ﺍﳊﻴﺎﺓ ﻭﺍﳌﻌﺎﻣﻼﺕ ﻭﺍﻟﻌﻼﻗﺎﺕ ‪".‬‬

‫‪ - ١٢٣‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٢٤٠١ / ٤) -‬‬

‫‪ - ١٢٤‬ﺍﻟﺰﻧﺘﺎﱐ‪ ،‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺼﻴﺪ‪ ،‬ﻓﻠﺴﻔﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻘـﺮﺁﻥ ﻭﺍﻟـﺴﻨﺔ‪،‬ﺹ ‪. ١١٨-١١٧‬ﺍﻧﻈـﺮ ﺇﱃ ﳏﻤـﺪ‬
‫ﺧﲑ‪،‬ﻓﺎﻃﻤﻪ‪،‬ﻣﻨﻬﺞ ﺍﻹﺳﻼﻡ ﰲ ﺗﺮﺑﻴﺔ ﻋﻘﻴﺪﺓ ﺍﻟﻨﺎﺷﺊ‪،‬ﺹ ‪٣٩٥-٣٩٣‬‬
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‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻫﺪ‪‬ﻯ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻓِﺒ ‪‬ﻬﺪ‪‬ﺍ ‪‬ﻫ ‪‬ﻢ ﺍ ﹾﻗ‪‬ﺘ ِﺪ ‪‬ﻩ ﻗﹸﻞ ﱠﻻ ﹶﺃ ‪‬ﺳﹶﺄﹸﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﺃﺟ‪‬ـﺮ‪‬ﺍ ِﺇ ﹾﻥ ﻫ‪‬ـ ‪‬ﻮ ِﺇ ﱠﻻ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﹸﺃ ‪‬ﻭﹶﻟِﺌ ‪‬‬
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‫ﲔ{ )‪ (٩٠‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‬ ‫ِﺫ ﹾﻛﺮ‪‬ﻯ ِﻟ ﹾﻠﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬
‫ﻓﻬﺆﻻﺀ ﺍﻟﺮﻫﻂ ﺍﻟﻜﺮﺍﻡ ﺍﻟﺬﻳﻦ ﻳﻘﻮﺩﻭﻥ ﻣﻮﻛﺐ ﺍﻹﳝﺎﻥ‪،‬ﻫﻢ ﺍﻟﺬﻳﻦ ﻫﺪﺍﻫﻢ ﺍﻟﻠﹼﻪ‪.‬ﻭﻫﺪﺍﻫﻢ ﺍﻟـﺬﻱ‬
‫ﺟﺎﺀﻫﻢ ﻣﻦ ﺍﻟﻠﹼﻪ ﻓﻴﻪ ﺍﻟﻘﺪﻭﺓ ﻟﺮﺳﻮﻝ ﺍﻟﻠﹼﻪ ‪ -
-‬ﻭﻣﻦ ﺁﻣﻦ ﺑﻪ‪.‬ﻓﻬﺬﺍ ﺍﳍﺪﻯ ﻭﺣﺪﻩ ﻫﻮ ﺍﻟـﺬﻱ‬
‫ﻳﺴﲑ ﻋﻠﻴﻪ‪.‬ﻭﻫﺬﺍ ﺍﳍﺪﻯ ﻭﺣﺪﻩ ﻫﻮ ﺍﻟﺬﻱ ﳛﺘﻜﻢ ﺇﻟﻴﻪ‪،‬ﻭﻫﺬﺍ ﺍﳍﺪﻯ ﻭﺣﺪﻩ ﻫﻮ ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﺇﻟﻴﻪ‬
‫ﲔ«‬ ‫ﻭﻳﺒﺸﺮ ﺑﻪ ‪..‬ﻗﺎﺋﻼ ﳌﻦ ﻳﺪﻋﻮﻫﻢ‪ } »:‬ﻗﹸﻞ ﱠﻻ ﹶﺃ ‪‬ﺳﹶﺄﹸﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﺃ ‪‬ﺟﺮ‪‬ﺍ ِﺇ ﹾﻥ ‪‬ﻫ ‪‬ﻮ ِﺇ ﱠﻻ ِﺫ ﹾﻛﺮ‪‬ﻯ ِﻟ ﹾﻠﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬
‫‪..‬ﻟﻠﻌﺎﳌﲔ ‪..‬ﻻ ﳜﺘﺺ ﺑﻪ ﻗﻮﻡ ﻭﻻ ﺟﻨﺲ ﻭﻻ ﻗﺮﻳﺐ ﻭﻻ ﺑﻌﻴﺪ ‪..‬ﺇﻧﻪ ﻫﺪﻯ ﺍﻟﻠﹼﻪ ﻟﺘﺬﻛﲑ ﺍﻟﺒـﺸﺮ‬
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‫ﻛﺎﻓﺔ‪.‬ﻭﻣﻦ ﰒ ﻓﻼ ﺃﺟﺮ ﻋﻠﻴﻪ ﻳﺘﻘﺎﺿﺎﻩ‪.‬ﻭﺇﳕﺎ ﺃﺟﺮﻩ ﻋﻠﻰ ﺍﻟﻠﹼﻪ!‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺑﻊ‪:‬ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ‪:‬‬
‫ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ‪ ":‬ﻫﻮ ‪‬ﺎﻳﺔ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺑﺪﺍﻳﺔ ﺍﳊﻴﺎﺓ ﺍﻷﺧﺮﻯ‪،‬ﺍﻟـﺬﻱ ﺟﻌﻠـﻪ ﺍﷲ ﻟﻠﺤـﺴﺎﺏ‬
‫ﻭﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ‪.‬‬
‫ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ‪:‬ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ﺍﳉﺎﺯﻡ ﻭﺍﻟﻴﻘﲔ ﺍﻟﻘﺎﻃﻊ ﲟﺎ ﻳﻜﻮﻥ ﺑﻌﺪ ﺍﳌﻮﺕ ﻣـﻦ ﺍﳊﻴـﺎﺓ‬
‫ﺍﻟﱪﺯﺧﻴﺔ‪،‬ﻭﺃﺣﻮﺍﻝ ﺍﻟﻘﱪ ﻭﺍﻟﺒﻌﺚ ﻭﺍﳊﺸﺮ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺼﺤﻒ ﻭﺍﳌﻴﺰﺍﻥ ﻭﺍﳊـﺴﺎﺏ ﻭﺍﳉـﺰﺍﺀ‬
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‫ﻭﺍﻟﺼﺮﺍﻁ ﻭﺍﳊﻮﺽ ﻭﺍﻟﺸﻔﺎﻋﺔ ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ "‬
‫ﻧﺒﻘﻰ ﰲ ﺗﺮﺑﻴﺔ ﺍﻟﻄﻔﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺴﻠﺴﻞ ﺍﻟﺴﺎﺑﻖ ﺗﺪﺭﳚﻴﹰﺎ ﺣﱴ ﻧﺼﻞ ﺇﻟﻴﻪ ﺇﱃ ﺃﻥ ﺍﻟﺪﻧﻴﺎ ﻓﺎﻧﻴـﺔ‬
‫ﺴ‪‬ﺒ‪‬ﺘ ‪‬ﻢ‬
‫ﺤِ‬‫ﻭﻫﻲ ﺩﺍﺭ ﺍﺧﺘﺒﺎﺭ ﻭﺍﺑﺘﻼﺀ ﻭﺃﻥ ﺍﻹﻧﺴﺎﻥ ﱂ ﳜﻠﻖ ﻋﺒﺜﹰﺎ ﻭﺇﳕﺎ ﳍﺪﻑ ﻭﻏﺎﻳﺔ ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﹶﺃﹶﻓ ‪‬‬
‫ﹶﺃ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺧﹶﻠ ﹾﻘﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻋ‪‬ﺒﺜﹰﺎ ‪‬ﻭﹶﺃ‪‬ﻧ ﹸﻜ ‪‬ﻢ ِﺇﹶﻟ‪‬ﻴﻨ‪‬ﺎ ﻟﹶﺎ ‪‬ﺗ ‪‬ﺮ ‪‬ﺟﻌ‪‬ﻮ ﹶﻥ{ )‪ (١١٥‬ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ‬
‫ﺴ‪‬ﺒ‪‬ﺘ ‪‬ﻢ { ﺃﻳﻬﺎ ﺍﳋﻠﻖ } ﹶﺃ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺧﹶﻠ ﹾﻘﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻋ‪‬ﺒﺜﹰﺎ { ﺃﻱ‪:‬ﺳﺪﻯ ﻭﺑﺎﻃﻼ ﺗﺄﻛﻠﻮﻥ ﻭﺗﺸﺮﺑﻮﻥ‬ ‫ﺤِ‬ ‫ﺃﻱ‪ }:‬ﹶﺃﹶﻓ ‪‬‬
‫ﻭﲤﺮﺣﻮﻥ‪،‬ﻭﺗﺘﻤﺘﻌﻮﻥ ﺑﻠﺬﺍﺕ ﺍﻟﺪﻧﻴﺎ‪،‬ﻭﻧﺘﺮﻛﻜﻢ ﻻ ﻧﺄﻣﺮﻛﻢ‪،‬ﻭ]ﻻ[ ﻧﻨـﻬﺎﻛﻢ ﻭﻻ ﻧﺜﻴـﺒﻜﻢ‪،‬ﻭﻻ‬
‫ﻧﻌﺎﻗﺒﻜﻢ؟ ﻭﳍﺬﺍ ﻗﺎﻝ‪ }:‬ﻭﹶﺃ‪‬ﻧ ﹸﻜ ‪‬ﻢ ِﺇﹶﻟ‪‬ﻴﻨ‪‬ﺎ ﻻ ‪‬ﺗ ‪‬ﺮ ‪‬ﺟﻌ‪‬ﻮ ﹶﻥ { ﻻ ﳜﻄﺮ ﻫﺬﺍ ﺑﺒﺎﻟﻜﻢ‪ }،‬ﹶﻓ‪‬ﺘﻌ‪‬ـﺎﻟﹶﻰ ﺍﻟﻠﱠـ ‪‬ﻪ {‬

‫‪ - ١٢٥‬ﺍﻧﻈﺮ ﺍﻟﺘﻔﺎﺻﻴﻞ ﰲ ﻛﺘﺎﰊ )) ﺍﻟﻮﺍﺿﺢ ﰲ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ((‬

‫‪ - ١٢٦‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(١١٤٤ / ٢) -‬‬
‫‪ - ١٢٧‬ﳏﻤﺪ ﺧﲑ‪،‬ﻓﺎﻃﻤﻪ‪،‬ﻣﻨﻬﺞ ﺍﻹﺳﻼﻡ ﰲ ﺗﺮﺑﻴﺔ ﻋﻘﻴﺪﺓ ﺍﻟﻨﺎﺷﺊ‪،‬ﺹ ‪. ٣٩٦‬ﺍﻧﻈﺮ ﺇﱃ‪ ،‬ﺍﻟﺴﺎﺋﺢ‪ ،‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ‪ ،‬ﻋﻘﻴﺪﺓ ﺍﳌﺴﻠﻢ‬
‫ﻭﻣﺎ ﻳﺘﺼﻞ ‪‬ﺎ‪ ،‬ﺹ ‪٣٢٩-٣١٢‬‬
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‫ﺤ ‪‬ﻖ‬
‫ﻚ ﺍﹾﻟ ‪‬‬
‫ﺃﻱ‪:‬ﺗﻌﺎﻇﻢ ﻭﺍﻧﺘﻔﻊ ﻋﻦ ﻫﺬﺍ ﺍﻟﻈﻦ ﺍﻟﺒﺎﻃﻞ‪،‬ﺍﻟﺬﻱ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﻘﺪﺡ ﰲ ﺣﻜﻤﺘﻪ‪ }.‬ﺍﹾﻟ ‪‬ﻤِﻠ ‪‬‬
‫ـﺎ‪،‬ﰲ‬‫ـﻬﻢ ﺣﻘـ‬‫ـﻖ ﻛﻠـ‬ ‫ـﺎ ﻟﻠﺨﻠـ‬ ‫ـﻪ ﻣﻠﻜـ‬‫ﺵ ﺍﹾﻟ ﹶﻜـ ِﺮ ِﱘ { ﻓﻜﻮﻧـ‬
‫ﺏ ﺍﹾﻟ ‪‬ﻌـ ‪‬ﺮ ِ‬
‫ﻻ ِﺇﹶﻟـ ‪‬ﻪ ﺇِﻻ ‪‬ﻫـ ‪‬ﻮ ‪‬ﺭ ‪‬‬
‫ﺵ ﺍﻟﻜﺮﱘ { ﻓﻤﺎ ﺩﻭﻧﻪ‬
‫ﺏ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ِ‬
‫ﺻﺪﻗﻪ‪،‬ﻭﻭﻋﺪﻩ‪،‬ﻭﻭﻋﻴﺪﻩ‪،‬ﻣﺄﻟﻮﻫﺎ ﻣﻌﺒﻮﺩﺍ‪،‬ﳌﺎ ﻟﻪ ﻣﻦ ﺍﻟﻜﻤﺎﻝ } ‪‬ﺭ ‪‬‬
‫‪١٢٨‬‬
‫ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ‪،‬ﳝﻨﻊ ﺃﻥ ﳜﻠﻘﻜﻢ ﻋﺒﺜﺎ‪.‬‬
‫ﻭﺃﻥ ﺃﻋﻤﺎﻝ ﺍﻟﺪﻧﻴﺎ ﺳﺘﻜﻮﻥ ﰲ ﻛﻔﻪ ﻣﻮﺍﺯﻳﻨﻨﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪}:‬ﻣ‪‬ـ ‪‬ﻦ ‪‬ﻋﻤِـ ﹶﻞ ﺻ‪‬ـﺎِﻟﺤ‪‬ﺎ‬
‫ﻚ ِﺑ ﹶﻈﻠﱠﺎ ٍﻡ ﱢﻟ ﹾﻠ ‪‬ﻌﺒِﻴ ِﺪ{ )‪ (٤٦‬ﺳﻮﺭﺓ ﻓﺼﻠﺖ‪.‬‬
‫ﺴ ِﻪ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺳ‪‬ﺎﺀ ﹶﻓ ‪‬ﻌﹶﻠ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﹶﻓِﻠ‪‬ﻨ ﹾﻔ ِ‬
‫ﺍﻷﻫﺪﺍﻑ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺍﻟﱵ ﳍﺎ ﺃﺛﺮﻫﺎ ﺍﻟﻔﻌ‪‬ﺎﻝ ﰲ ﻧﻔﻮﺱ ﻭﻣـﺸﺎﻋﺮ‬
‫ﻭﻗﻠﻮﺏ ﺍﻷﻃﻔﺎﻝ‪:‬‬
‫" ﺗﺮﺷﺪ ﻓﻠﺴﻔﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳـﻼﻣﻴﺔ ﰲ ﺍﻟﻘـﺮﺁﻥ ﻭﺍﻟـﺴﻨﺔ ﺍﻟﻌﻤﻠﻴـﺔ ﺍﻟﺘﺮﺑﻮﻳـﺔ ﲟﻨﺎﻫﺠﻬـﺎ‬
‫ﻭﻭﺳﺎﺋﻠﻬﺎ‪،‬ﻭﺗﻮﺟﻪ ﺍﻟﻘﺎﺋﻤﲔ ﻋﻠﻴﻬﺎ ﻣﻦ ﺁﺑﺎﺀ ﻭﻣﺮﺑﲔ ﻭﻣﺴﺌﻮﻟﲔ ﺇﱃ ﺟﲏ ﲦﺎﺭ ﺍﻟﺘﺄﺛﲑﺍﺕ ﺍﻹﳚﺎﺑﻴﺔ‬
‫ﻟﻺﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ‪ -‬ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺗﺮﺳﻴﺦ ﻟﻺﳝﺎﻥ ﻭﺍﻟﻌﻘﻴﺪﺓ ﺑﺄﺭﻛﺎ‪‬ﺎ ﺍﳌﺘﻌﺪﺩﺓ‪.‬‬
‫‪ -‬ﻭﳌﺎ ﻓﻴﻪ ﻣﻦ ﺇﺣﺴﺎﺱ ﺩﺍﺋﻢ ﲞﺸﻴﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﺮﺍﻋﺎﺗﻪ ﰲ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻠﻦ‪.‬‬
‫‪-‬ﻭﳌﺎ ﻓﻴﻪ ﻣﻦ ﺇﻳﻘﺎﻅ ﻣﺘﻮﺍﺻﻞ ﻟﻠﻀﻤﲑ ﺍﻟﺪﻳﲏ ﻭﺍﳋﻠﻘﻲ ﻭﺻﺤﻮﺓ ﻟﻠﻌﻘﻞ ﻭﲢﺮﻳﻚ ﻟﻠﻮﺟﺪﺍﻥ‪.‬‬
‫‪-‬ﻳﺪﻓﻊ ﺍﻟﻔﺮﺩ ﺍﳌﺴﻠﻢ ﺇﱃ ﺍﺗﺒﺎﻉ ﺳﺒﻞ ﺍﳍﺪﻯ ﻭﺍﻟﺮﺷﺎﺩ‪،‬ﻭﻓﻌﻞ ﺍﳋـﲑﺍﺕ ﻭﺍﻟـﺼﺎﳊﺎﺕ‪،‬ﻭﲡﻨﺐ‬
‫‪١٢٩‬‬
‫ﺣﺒﺎﺋﻞ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻀﻼﻝ ﻭﻋﺪﻡ ﺍﻟﺘﺮﺩﻱ ﰲ ﻣﻬﺎﻭﻱ ﺍﻟﻔﺴﺎﺩ ﻭﺍﳌﻨﻜﺮﺍﺕ‪".‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻣﻦ‪:‬ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ ‪:‬‬
‫ﺕ ‪‬ﻳ ‪‬ﻮ ٍﻡ‬
‫ﺤ ‪‬ﻦ ﺫﹶﺍ ‪‬‬
‫ﺏ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﺑ‪‬ﻴ‪‬ﻨﻤ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﺨﻄﱠﺎ ِ‬
‫ﺤﻴ‪‬ﻰ ‪‬ﺑ ِﻦ ‪‬ﻳ ‪‬ﻌ ُ‪‬ﻤ ‪‬ﺮ‪ ،‬ﺳ ِﻤ ‪‬ﻊ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨِﻲ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺸ ‪‬ﻌ ِﺮ ﹶﻻ ‪‬ﻳﺮ‪‬ﻯ‪،‬ﻗﹶـﺎ ﹶﻝ‬ ‫ﺏ‪ ،‬ﺷﺪِﻳ ‪‬ﺪ ‪‬ﺳﻮ‪‬ﺍ ِﺩ ﺍﻟـ ‪‬‬ ‫ﺽ ﺍﻟﱢﺜﻴ‪‬ﺎ ِ‬ ‫ﷲ
ِﺇ ﹾﺫ ﹶﻃﻠﹶ ‪‬ﻊ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ‪‬ﺷﺪِﻳ ‪‬ﺪ ‪‬ﺑﻴ‪‬ﺎ ِ‬ ‫ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻧِﺒ ‪‬ﻲ ﺍ ِ‬
‫ﷲ
‪،‬ﹶﻓﹶﺄ ‪‬ﺳ‪‬ﻨ ‪‬ﺪ ‪‬ﺭ ﹾﻛ‪‬ﺒ‪‬ﺘ‪‬ﻴ ِﻪ‬
‫ﺲ ِﺇﻟﹶﻰ ‪‬ﻧِﺒ ‪‬ﻲ ﺍ ِ‬
‫ﺴ ﹶﻔ ِﺮ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬ﻌ ِﺮﹸﻓ ‪‬ﻪ ِﻣﻨ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬ﺪ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﺟﹶﻠ ‪‬‬
‫‪‬ﻳ ِﺰﻳ ‪‬ﺪ‪ :‬ﹶﻻ ‪‬ﻧﺮ‪‬ﻯ‪ ،‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﺃﹶﺛ ‪‬ﺮ ﺍﻟ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ﹶﺃ ‪‬ﺧِﺒ ‪‬ﺮﻧِﻲ ‪‬ﻋ ِﻦ ﺍ ِﻹﺳ‪‬ﻼ ِﻡ‪،‬ﻣ‪‬ﺎ ﺍ ِﻹﺳ‪‬ـﻼ ‪‬ﻡ ؟‬ ‫ﺨ ﹶﺬ‪‬ﻳ ِﻪ‪،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ﺿ ‪‬ﻊ ﹶﻛ ﱠﻔ‪‬ﻴ ِﻪ ‪‬ﻋﻠﹶﻰ ﹶﻓ ِ‬ ‫ِﺇﻟﹶﻰ ‪‬ﺭ ﹾﻛ‪‬ﺒ‪‬ﺘ‪‬ﻴ ِﻪ‪ ،‬ﻭ ‪‬ﻭ ‪‬‬

‫‪ - ١٢٨‬ﺗﻔﺴﲑ ﺍﻟﺴﻌﺪﻱ ‪(٥٦٠ / ١) -‬‬

‫‪ - ١٢٩‬ﺍﻟﺰﻧﺘﺎﱐ‪ ،‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺼﻴﺪ‪ ،‬ﻓﻠﺴﻔﺔ ﺍﻟﺘﺮﺑﻴـﺔ ﺍﻹﺳـﻼﻣﻴﺔ ﰲ ﺍﻟﻘـﺮﺁﻥ ﻭﺍﻟـﺴﻨﺔ‪،‬ﺹ ‪ . ١٢٢‬ﺍﻧﻈـﺮ ﺇﱃ‪ ،‬ﳏﻤـﺪ‬
‫ﺧﲑ‪،‬ﻓﺎﻃﻤﻪ‪،‬ﻣﻨﻬﺞ ﺍﻹﺳﻼﻡ ﰲ ﺗﺮﺑﻴﺔ ﻋﻘﻴﺪﺓ ﺍﻟﻨﺎﺷﺊ‪،‬ﺹ ‪ .٤٣٠-٤٢٨‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪،٢٤١-٢٤٠‬ﻭﺍﻧﻈﺮ ﺍﻟﺘﻔﺎﺻﻴﻞ ﰲ ﻛﺘﺎﰊ )) ﺍﻟﻮﺍﺿﺢ ﰲ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ((‬
‫‪١١٥‬‬
‫ﷲ‪ ،‬ﻭ‪‬ﺗﻘِـﻴ ‪‬ﻢ ﺍﻟـﺼ‪‬ﻼ ﹶﺓ‪ ،‬ﻭ‪‬ﺗ ‪‬ﺆِﺗ ‪‬ﻲ‬
‫ﺤ ‪‬ﻤﺪ‪‬ﺍ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﺸ ‪‬ﻬ ‪‬ﺪ ﹶﺃ ﹾﻥ ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇ ﱠﻻ ﺍﻟﱠﻠ ‪‬ﻪ‪ ،‬ﻭﹶﺃ ﱠﻥ ‪‬ﻣ ‪‬‬
‫ﹶﻓﻘﹶﺎ ﹶﻝ ﺍ ِﻹﺳ‪‬ﻼ ‪‬ﻡ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬‬
‫ﺠ‪‬ﺒﻨ‪‬ـﺎ‬
‫ﺖ ‪.‬ﻗﹶـﺎ ﹶﻝ‪:‬ﹶﻓ ‪‬ﻌ ِ‬ ‫ﺻ ‪‬ﺪ ﹾﻗ ‪‬‬ ‫ﻼ ﻗﹶﺎ ﹶﻝ‪ :‬‬ ‫ﺖ ِﺇﹶﻟ‪‬ﻴ ِﻪ ‪‬ﺳﺒِﻴ ﹰ‬
‫ﺖ ِﺇ ِﻥ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄ ‪‬ﻌ ‪‬‬ ‫ﺤ ‪‬ﺞ ﺍﹾﻟﺒ‪‬ﻴ ‪‬‬ ‫ﺍﻟ ‪‬ﺰﻛﹶﺎ ﹶﺓ‪ ،‬ﻭ‪‬ﺗﺼ‪‬ﻮ ‪‬ﻡ ‪‬ﺭ ‪‬ﻣﻀ‪‬ﺎ ﹶﻥ‪ ،‬ﻭ‪‬ﺗ ‪‬‬
‫ﺼ ‪‬ﺪﹸﻗ ‪‬ﻪ ‪.‬ﻗﹶﺎ ﹶﻝ‪:‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ‪‬ﺧِﺒ ‪‬ﺮﻧِﻲ ‪‬ﻋ ِﻦ ﺍ ِﻹﳝ‪‬ﺎ ِﻥ ‪.‬ﻗﹶﺎ ﹶﻝ‪:‬ﺍﻹِﳝ‪‬ﺎ ﹸﻥ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﺆ ِﻣ ‪‬ﻦ ﺑِﺎﻟﱠﻠ ِﻪ ‪‬ﻭﻣ‪‬ﻼِﺋ ﹶﻜﺘِـ ِﻪ‬ ‫ﺴﹶﺄﹸﻟ ‪‬ﻪ ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫ﹶﻟ ‪‬ﻪ‪،‬ﻳ ‪‬‬
‫ﺖ ‪.‬ﻗﹶـﺎ ﹶﻝ‪:‬ﻓﹶـﹶﺄ ‪‬ﺧِﺒ ‪‬ﺮﻧِﻲ ﻋ‪‬ـ ِﻦ‬ ‫ﺻ ‪‬ﺪ ﹾﻗ ‪‬‬
‫‪‬ﻭ ﹸﻛ‪‬ﺘِﺒ ِﻪ ‪‬ﻭ ‪‬ﺭ ‪‬ﺳِﻠ ِﻪ ﻭ‪‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ‪،‬ﻭ‪‬ﺍﹾﻟ ﹶﻘ ‪‬ﺪ ِﺭ ﹸﻛﱢﻠ ِﻪ ‪‬ﺧ‪‬ﻴ ِﺮ ِﻩ ‪‬ﻭ ‪‬ﺷ ‪‬ﺮ ِﻩ ﻗﹶﺎ ﹶﻝ‪ :‬‬
‫ﻚ ‪‬ﺗﺮ‪‬ﺍ ‪‬ﻩ‪،‬ﹶﻓِﺈ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ﹸﻜ ‪‬ﻦ ‪‬ﺗﺮ‪‬ﺍ ‪‬ﻩ‪،‬ﹶﻓِﺈﻧ‪‬ـ ‪‬ﻪ ﻳ‪‬ـﺮ‪‬ﺍ ‪‬ﻙ‬
‫ﺍ ِﻹ ‪‬ﺣﺴ‪‬ﺎ ِﻥ‪،‬ﻣ‪‬ﺎ ﺍ ِﻹ ‪‬ﺣﺴ‪‬ﺎ ﹸﻥ ؟ ﻗﹶﺎ ﹶﻝ ‪‬ﻳﺰِﻳ ‪‬ﺪ‪:‬ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻛﹶﺄ‪‬ﻧ ‪‬‬
‫ﺴﺌﹸﻮ ﹸﻝ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ ِﺑﹶﺄ ‪‬ﻋﹶﻠ ‪‬ﻢ ِﺑﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻟﺴ‪‬ﺎِﺋ ِﻞ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﹶﺄ ‪‬ﺧِﺒ ‪‬ﺮﻧِﻲ ﻋ‪‬ـ ‪‬ﻦ‬ ‫ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﹶﺄ ‪‬ﺧِﺒ ‪‬ﺮﻧِﻲ ‪‬ﻋ ِﻦ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ِﺔ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻣ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺤﻔﹶﺎ ﹶﺓ ﺍﹾﻟ ‪‬ﻌﺮ‪‬ﺍ ﹶﺓ ِﺭﻋ‪‬ﺎ َﺀ ﺍﻟﺸ‪‬ﺎ ِﺀ ‪‬ﻳ‪‬ﺘﻄﹶﺎ ‪‬ﻭﻟﹸﻮ ﹶﻥ ﻓِﻲ ﺍﹾﻟِﺒﻨ‪‬ـﺎ ِﺀ‬‫ﹶﺃﻣ‪‬ﺎﺭ‪‬ﺍِﺗﻬ‪‬ﺎ ‪.‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ﹾﻥ ‪‬ﺗِﻠ ‪‬ﺪ ﺍ َﻷ ‪‬ﻣ ﹸﺔ ‪‬ﺭ‪‬ﺑ‪‬ﺘﻬ‪‬ﺎ‪ ،‬ﻭﹶﺃ ﹾﻥ ‪‬ﺗﺮ‪‬ﻯ ﺍﹾﻟ ‪‬‬
‫ﷲ
‪:‬ﻳ‪‬ﺎ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹶﺃ‪‬ﺗ ‪‬ﺪﺭِﻱ ﻣ‪‬ـ ِﻦ‬ ‫ﺚ ‪‬ﻣِﻠﻴ‪‬ﺎ‪،‬ﻗﹶﺎ ﹶﻝ ‪‬ﻳﺰِﻳ ‪‬ﺪ‪:‬ﺛﹶﻼﺛﹰﺎ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﻟِﻲ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﻗﹶﺎ ﹶﻝ‪:‬ﹸﺛ ‪‬ﻢ ﺍ‪‬ﻧ ﹶﻄﹶﻠ ‪‬ﻖ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﹶﻠِﺒ ﹶ‬
‫‪١٣٠‬‬
‫ﺖ‪:‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ‪.‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ِﺟ‪‬ﺒﺮِﻳ ﹸﻞ‪،‬ﹶﺃﺗ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌﱢﻠ ‪‬ﻤ ﹸﻜ ‪‬ﻢ ﺩِﻳ‪‬ﻨ ﹸﻜ ‪‬ﻢ‪.‬‬
‫ﺍﻟﺴ‪‬ﺎِﺋ ﹸﻞ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﹸﻗ ﹾﻠ ‪‬‬
‫ﷲ
ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻻ ‪‬ﻳ ‪‬ﺆ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ُﺀ ‪‬ﺣﺘ‪‬ﻰ ﻳ‪‬ـ ‪‬ﺆ ِﻣ ‪‬ﻦ‬ ‫ﺐ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺟ ‪‬ﺪ ِﻩ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ‪‬ﺷ ‪‬ﻌ‪‬ﻴ ٍ‬
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‫ﺑِﺎﹾﻟ ﹶﻘ ‪‬ﺪ ِﺭ ‪‬ﺧ‪‬ﻴ ِﺮ ِﻩ ‪‬ﻭ ‪‬ﺷ ‪‬ﺮ ِﻩ‪.‬‬
‫ﷲ‬
‫ﷲ
‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﻒ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬ ‫ﺐ ‪‬ﺧ ﹾﻠ ‪‬‬ ‫ﷲ ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎﺱٍ‪،‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ﺣ‪ ‬ﺪﹶﺛﻪ‪‬؛ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺭ ِﻛ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫ﻆ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﺠِـ ‪‬ﺪ ‪‬ﻩ ‪‬ﺗﺠ‪‬ﺎﻫ‪‬ـﻚ‪ ،‬ﻭِﺇﺫﹶﺍ‬ ‫ﺤ ﹶﻔ ﹾﻈﻚ‪،‬ﺍ ‪‬ﺣ ﹶﻔ ِ‬‫ﻆ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ‪‬‬
‫ﻚ ﹶﻛِﻠﻤ‪‬ﺎﺕ‪:‬ﺍ ‪‬ﺣ ﹶﻔ ِ‬ ‫
‪ :‬ﻳ‪‬ﺎ ﻏﹸﻼﻡ‪ِ،‬ﺇﻧ‪‬ﻲ ‪‬ﻣ ‪‬ﻌﱢﻠ ‪‬ﻤ ‪‬‬
‫ﺖ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ِﻌ ‪‬ﻦ ﺑِﺎﻟﱠﻠﻪِ‪،‬ﻭ‪‬ﺍ ‪‬ﻋﹶﻠ ‪‬ﻢ ﹶﺃ ﱠﻥ ﺍ ُﻷﻣ‪‬ـ ﹶﺔ ﻟﹶـ ِﻮ ﺍ ‪‬ﺟ‪‬ﺘ ‪‬ﻤﻌ‪‬ـﻮﺍ ‪‬ﻋﻠﹶـﻰ ﹶﺃ ﹾﻥ‬ ‫ﺖ ﻓﹶﺎ ‪‬ﺳﹶﺄ ِﻝ ﺍﻟﱠﻠﻪ‪ ،‬ﻭِﺇﺫﹶﺍ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻌ‪‬ﻨ ‪‬‬
‫‪‬ﺳﹶﺄﹾﻟ ‪‬‬
‫ﻀﺮ‪‬ﻭ ‪‬ﻙ‬ ‫ﻀﺮ‪‬ﻭﻙ‪،‬ﹶﻟ ‪‬ﻢ ﻳ‪‬ـ ‪‬‬‫ﺸ ‪‬ﻲ ٍﺀ ﹶﻗ ‪‬ﺪ ﹶﻛ‪‬ﺘ‪‬ﺒ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟﻚ‪ ،‬ﻭﹶﻟ ِﻮ ﺍ ‪‬ﺟ‪‬ﺘ ‪‬ﻤﻌ‪‬ﻮﺍ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫‪‬ﻳ‪‬ﻨ ﹶﻔﻌ‪‬ﻮﻙ‪،‬ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﻨ ﹶﻔﻌ‪‬ﻮ ‪‬ﻙ ِﺇ ﱠﻻ ِﺑ ‪‬‬
‫‪١٣٢‬‬
‫ﻒ‪..‬‬
‫ﺤ ‪‬‬
‫ﺼ‪‬‬‫ﺖ ﺍﻟ ‪‬‬
‫ﺖ ﺍ َﻷﻗﹾﻼﻡ‪ ،‬ﻭ ‪‬ﺟ ﱠﻔ ِ‬
‫ﺸ ‪‬ﻲ ٍﺀ ﹶﻗ ‪‬ﺪ ﹶﻛ‪‬ﺘ‪‬ﺒ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴﻚ‪ ،‬ﺭِﻓ ‪‬ﻌ ِ‬
‫ِﺇ ﱠﻻ ِﺑ ‪‬‬
‫ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ ﻫﻮ‪ ":‬ﺍﻟﺘﺼﺪﻳﻖ ﻭﺍﻟﻴﻘﲔ ﺍﻟﻘﺎﻃﻊ ﺑﺄ ﱠﻥ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺧﲑ ﺃﻭ ﺷﺮ‪،‬ﺃﻭ ﺣﺮﻛـﺔ ﺃﻭ‬
‫ﺳﻜﻮﺕ ‪،...،‬ﺇﳕﺎ ﻳﻘﻊ ﻋﻠﻰ ﻋﻠﻢ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﺸﻴﺌﺘﻪ ﻭﻗﺪﺭﺗﻪ‪،‬ﻭﺃﻧﻪ ﺗﻌﺎﱃ ﺍﻟﻔﻌ‪‬ﺎﻝ ﳌﺎ ﻳﺮﻳﺪ ﻻ‬

‫‪ - ١٣٠‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ (٣٦٧)(١٨٥ / ١) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪(١٠٢) -‬‬
‫‪ - ١٣١‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ (٦٧٠٣) (٦٣٧ / ٢) -‬ﺻﺤﻴﺢ‬
‫‪ - ١٣٢‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ (٢٦٦٩)(٧٥٣ / ١) -‬ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٢٧٠٦) -‬ﺻﺤﻴﺢ‬
‫‪١١٦‬‬
‫ﻳﻜﻮﻥ ﺷﻲﺀ ﺇﻻ ﺑﺈﺭﺍﺩﺗﻪ‪،‬ﻭﻻ ﳜﺮﺝ ﺷﻲﺀ ﻋﻦ ﻣﺸﻴﺌﺘﻪ‪،‬ﻭﻟﻴﺲ ﰲ ﺍﻟﻌﺎﱂ ﺷـﻲﺀ ﳜـﺮﺝ ﻋـﻦ‬
‫‪١٣٣‬‬
‫ﺗﻘﺪﻳﺮﻩ‪،‬ﻭﻻ ﻳﺼﺪﺭ ﺇ ﹼﻻ ﻋﻦ ﺗﺪﺑﲑﻩ "‬
‫ﻼ‪ ":‬ﻭﺃﻧﺖ ﻳﺎ ﻭﻟﺪﻱ ﻛﻤﺎ ﳝﺘﺤﻨﻚ ﻣﻌﻠﻤﻮﻙ ﰲ ﺍﳌﺪﺭﺳـﺔ ﳌﻌﺮﻓـﺔ‬
‫ﻭﳜﺎﻃﺐ ﺍﳌﺮﰊ ﺍﻟﻄﻔﻞ ﻗﺎﺋ ﹰ‬
‫ﺍﺟﺘﻬﺎﺩﻙ ﰲ ﺍﻟﺪﺭﻭﺱ‪،‬ﻭﻣﻘﺪﺍﺭ ﺍﻟﺘﻔﺎﻭﺕ ﺑﻴﻨﻚ ﻭﺑﲔ ﻏﲑﻙ ﻣﻦ ﺯﻣﻼﺋﻚ ﺍﻟﻄﻼﺏ‪،‬ﻛـﺬﻟﻚ ‪-‬‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﳝﺘﺤﻦ ﻋﺒﺎﺩﻩ ﻭﳜﺘﱪﻫﻢ‪،‬ﻭﳝﺘﺤﻦ ﺑﻌـﻀﻬﻢ ﺑﺎﳌﻠـﻚ ﻭﺍﻟـﺴﻠﻄﺎﻥ ﻭﺍﻟﻐـﲎ‬
‫‪١٣٤‬‬
‫ﻭﺍﻟﺼﺤﺔ‪،‬ﻭﺁﺧﺮﻳﻦ ﺑﺎﻟﻔﻘﺮ ﻭﺍﳌﺮﺽ ﻭﺍﻟﻨﻜﺒﺎﺕ"‬
‫" ﻓﻌﻠﻴﻨﺎ ﻛﻤﺮﺑﲔ ﺃﻥ ﻧﻔﻬﻢ ﺃﻃﻔﺎﻟﻨﺎ ﻣﺴﺄﻟﺔ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﻳﺒﻠﻐﻪ ﻋﻘﻮﳍﻢ‪.‬‬
‫ﺇﻧﻨﺎ ﳒﻠﺲ ﺇﱃ ﺟﺎﻧﺐ ﺃﻃﻔﺎﻟﻨﺎ ﻭﺑﻜﻞ ﺑﺴﺎﻃﺔ ﻭﺭﻭﻳﺔ ﻓﻨﻘﻮﻝ ﳍﻢ‪:‬ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻌـﺮﺽ‬
‫ﻟﻜﻞ ﺃﻧﻮﺍﻉ ﺍﳌﺼﺎﺋﺐ ﻭﺍﻵﻻﻡ ﻭﻟﻌﻠﻪ ﻳﻔﺘﻘﺮ ﺑﻌﺪ ﻏﲎ ﻭﳝﺮﺽ ﺑﻌﺪ ﺻﺤﺔ ‪...‬ﻓﻤﺎﺫﺍ ﻳﺼﻨﻊ ؟ ﻟﻴﺲ‬
‫ﻟﻪ ﺇﻻ ﺍﻟﺘﺴﻠﻴﻢ‪،‬ﻭﺍﻟﺼﱪ ﻭﺍﻟﺮﺿﻰ ﺑﻘﻀﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪،‬ﻭﺍﻷﺧﺬ ﺑﺎﻷﺳﺒﺎﺏ ﺍﳌـﺸﺮﻭﻋﺔ‪...‬ﺭﺍﺟﻴـﹰﺎ‬
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‫ﺍﻟﺜﻮﺍﺏ ﻭﺍﻷﺟﺮ ﰲ ﺍﻵﺧﺮﺓ "‬
‫ﺏ ﻣ‪‬ـﻦ ﹶﻗﺒ‪‬ـ ِﻞ ﺃﹶﻥ‬ ‫ﺴ ﹸﻜ ‪‬ﻢ ِﺇﻟﱠﺎ ﻓِﻲ ِﻛﺘ‪‬ﺎ ٍ‬
‫ﺽ ‪‬ﻭﻟﹶﺎ ﻓِﻲ ﺃﹶﻧ ﹸﻔ ِ‬
‫ﺏ ﻣِﻦ ‪‬ﻣﺼِﻴ‪‬ﺒ ٍﺔ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻣ‪‬ﺎ ﹶﺃﺻ‪‬ﺎ ‪‬‬
‫ﺴ ‪‬ﲑ{ )‪ (٢٢‬ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ‬ ‫ﻚ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﻳ ِ‬ ‫‪‬ﻧ‪‬ﺒ ‪‬ﺮﹶﺃﻫ‪‬ﺎ ِﺇ ﱠﻥ ﹶﺫِﻟ ‪‬‬
‫ﻕ ‪ ...‬ﻭﻣ‪‬ﺎ‬
‫ﺏ ‪‬ﻭِﻗﱠﻠ ِﺔ ِﺭ ‪‬ﺯ ٍ‬
‫ﻂ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ٍ‬
‫ﺤٍ‬ ‫ﺽ ﹶﻛ ﹶﻘ ‪‬‬ ‫ﻕ ﺍ َﻷ ‪‬ﺭ ِ‬‫ﺐ ﻓِﻲ ﺁﻓﹶﺎ ِ‬ ‫ﺱ ِﻣ ‪‬ﻦ ‪‬ﻣﺼ‪‬ﺎِﺋ ‪‬‬ ‫ﻣ‪‬ﺎ ﹶﺃﺻ‪‬ﺎ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺏ ِﻋﻨ‪‬ـ ‪‬ﺪ‬‫ﺴﻄﹸﻮ ‪‬ﺭ ﻓِﻲ ﹶﺃ ‪‬ﻡ ﺍﻟ ِﻜﺘ‪‬ﺎ ِ‬ ‫ﺕ ‪ِ..‬ﺇ ﱠﻻ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬‬‫ﺽ ‪‬ﻭﹶﺃ ‪‬ﺳﻘﹶﺎ ٍﻡ ‪‬ﻭ‪‬ﻧ ﹶﻜﺒ‪‬ﺎ ٍ‬
‫ﺴ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣﺮ‪‬ﺍ ٍ‬
‫ﹶﺃﺻ‪‬ﺎ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﻓِﻲ ﹶﺃ‪‬ﻧ ﹸﻔ ِ‬
‫ﷲ ﺍﻟﺴ‪‬ﺎِﺑ ‪‬ﻖ ِﺑﻤ‪‬ـﺎ‬ ‫ﺱ (‪ ،‬ﻭ ِﻋ ﹾﻠ ‪‬ﻢ ﺍ ِ‬
‫ﷲ ‪‬ﻫ ِﺬ ِﻩ ﺍﻟ‪‬ﻨﻔﹸﻮ ‪‬‬
‫ﳋﻠِﻴ ﹶﻘ ﹶﺔ ) ﹶﺃﻭ‪ ‬ﹶﻗ‪‬ﺒ ﹶﻞ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺒ ‪‬ﺮﹶﺃ ﺍ ُ‬
‫ﷲ ‪‬ﻫ ِﺬ ِﻩ ﺍ ﹶ‬
‫ﷲ‪ ،‬ﹶﻗ‪‬ﺒ ﹶﻞ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺒ ‪‬ﺮﹶﺃ ﺍ ُ‬
‫ﺍِ‬
‫ﷲ‬
‫ﺴ ‪‬ﲑ ‪‬ﻋﻠﹶﻴ ِﻪ‪َ ،‬ﻷ ﱠﻥ ﺍ َ‬
‫ﺏ‪ ،‬ﻫ ‪‬ﻮ ‪‬ﺳ ‪‬ﻬ ﹲﻞ ‪‬ﻳ ِ‬
‫ﺴﻤ‪‬ﺎ ِﺀ‪ ،‬ﻭِﺇﹾﺛﺒ‪‬ﺎ‪‬ﺗ ‪‬ﻪ ﻓِﻲ ِﻛﺘ‪‬ﺎ ٍ‬ ‫ﺽ ﹶﺃ ‪‬ﻭ ﻓِﻲ ﺍﻟ ‪‬‬ ‫ﺙ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫‪‬ﺳ‪‬ﻴ ﹶﻘ ‪‬ﻊ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﺪﺍ ٍ‬
‫‪١٣٦‬‬
‫‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺳ‪‬ﻴﻜﹸﻮ ﹸﻥ ‪.‬‬

‫‪ - ١٣٣‬ﳏﻤﺪ ﺧﲑ‪،‬ﻓﺎﻃﻤﻪ‪،‬ﻣﻨﻬﺞ ﺍﻹﺳﻼﻡ ﰲ ﺗﺮﺑﻴﺔ ﻋﻘﻴﺪﺓ ﺍﻟﻨﺎﺷﺊ‪،‬ﺹ ‪ ٤٣٤-‬ﺑﻮﺍﺳﻄﺔ ﺩ‪.‬ﳏﻤﺪ ﺣـﺎﻓﻆ ﺍﻟـﺸﺮﻳﺪ‪،‬ﺍﻟﻌﻘﺪﻳﺔ‬
‫ﺍﻟﻮﺍﺿﺤﻪ‪،‬ﺹ ‪٦٩-٦٨‬‬
‫‪ - ١٣٤‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪٢٣٦‬‬
‫‪ - ١٣٥‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ‪٢٤٣-٢٤٢‬‬
‫‪ - ١٣٦‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٤٩٧٥ / ١) -‬‬
‫‪١١٧‬‬
‫ﻼ ﻋﻠﻰ ﺍﷲ ﻃﺎﻟﺒﹰﺎ ﻣﻨﻪ‬
‫ﻓﻌﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺆﻣﻦ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻭﻳﺄﺧﺬ ﺩﺍﺋﻤﹰﺎ ﺑﺎﻷﺳﺒﺎﺏ ﻣﺘﻮﻛ ﹰ‬
‫ﺍﻟﺘﻮﻓﻴﻖ " ﻭﺗﺆﻛﺪ ﻓﻠﺴﻔﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪،‬ﺃ ﱠﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘـﻀﺎﺀ ﻭﺑﺎﻟﻘـﺪﺭ ﻟـﻴﺲ ﻣـﺪﻋﺎﺓ‬
‫ﻟﻠﺘﻮﺍﻛﻞ‪،‬ﻭﺍﻟﻌﺠﺰ ﻭﺍﻟﺴﻠﺒﻴﺔ ﻭﺍﳍﺮﻭﺏ ﻣﻦ ﺍﻟﻮﺍﻗﻊ‪،‬ﺑﻞ ﻫﻮ ﰲ ﺣﻘﻴﻘﺘﻪ ﳏﺮﻙ ﺩﺍﺧﻠـﻲ ﻟﻺﻧـﺴﺎﻥ‬
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‫ﺍﳌﺴﻠﻢ‪،‬ﻟﻴﺘﺤﺪﻯ ﺍﳌﺼﺎﻋﺐ ﻭﻳﺘﺨﻄﻰ ﺍﻟﻌﺮﺍﻗﻴﻞ ﻭﻳﺘﺤﻤﻞ ﺍﻟﺸﺪﺍﺋﺪ ﻭﳚﺘﺎﺯ ﺍﳌﻜﺎﺭﻩ "‬
‫ﻭﳝﻜﻦ ﺃﻥ ﺃﺫﻛﺮ ﻟﻠﻄﻔﻞ ﳕﺎﺫﺝ ﻭﺍﻗﻌﻴﺔ ﺣﺪﺛﺖ ﻣﻊ ﺃﻧﺎﺱ ﻣﺜﻞ ﻣﺮﺽ ﺃﺻﺎ‪‬ﻢ ﻭﻛﻴﻒ ﺃﻥ ﻫـﺬﺍ‬
‫ﺍﳌﺮﺽ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻛﺎﻧﺖ ﺍﻟﻨﺘﻴﺠﺔ ﺍﳊﺘﻤﻴﺔ ﻟﻪ ﺧﲑ ﻟﺼﺎﺣﺒﻪ‪.‬‬
‫ﺃﺛﺮ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﰲ ﻧﻔﻮﺱ ﺃﻭﻻﺩﻧﺎ ‪:‬‬
‫)‪ (١‬ﻋﻨﺪﻣﺎ ﻳﻌﻠﻢ ﺍﻟﻄﻔﻞ ﺃﻥ ﺇﳝﺎﻥ ﺍﳌﺆﻣﻦ ﻳﺘﺠﺪﺩ ﻛﻠﻤﺎ ﻣﺮﺕ ﺑﻪ ﺍﶈﻦ ﻭﺍﻟـﺸﺪﺍﺋﺪ‪،‬ﻓﻬﻮ ﻳﻌﻠـﻢ‬
‫ﺍﺑﺘﺪﺍﺀ ﻛﺜﻤﺮﺓ ﻹﳝﺎﻧﻪ ﺍﻟﺼﺎﺩﻕ؛ﺃﻥ ﷲ –ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﰲ ﻛﻞ ﺻـﺮﻑ ﻣـﻦ ﺍﻟـﺼﺮﻭﻑ‬
‫ﺇﺭﺍﺩﺓ‪،‬ﻭﺃﻥ ﺍﷲ ﻻ ﻳﺮﻳﺪ ﺑﻪ ﺇﻻ ﺧﲑﹰﺍ ﻓﻬﻮ ﻋﻠﻰ ﻣﻮﻋﺪ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﻣﻊ ﺃﻗﺪﺍﺭ ﺍﷲ‪،‬ﻓﺈ ﱠﻥ ﻧﻔﺴﻪ ﻻ‬
‫‪١٣٨‬‬
‫ﺗﻀﻴﻖ ﻭﻻ ﲡﺰﻉ ﺇﳕﺎ ﻳﻮﺍﺟﻪ ﺍﻟﺸﺪﺍﺋﺪ ﺑﻨﻔﺲ ﺭﺍﺿﻴﺔ ﺑﻘﻀﺎﺀ ﺍﷲ ﻭﻗﺪﺭﻩ "‬
‫ﺐ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻟﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬ﻮ ﹶﻻﻧ‪‬ﺎ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍﻟﹼﻠ ِﻪ ﹶﻓ ﹾﻠ‪‬ﻴ‪‬ﺘ ‪‬ﻮ ﱠﻛ ِﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ـﻮ ﹶﻥ {‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻗﹸﻞ ﻟﱠﻦ ‪‬ﻳﺼِﻴ‪‬ﺒﻨ‪‬ﺎ ِﺇ ﱠﻻ ﻣ‪‬ﺎ ﹶﻛ‪‬ﺘ ‪‬‬
‫)‪ (٥١‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‬
‫ﺐ‪ ،‬ﻭﺗ‪‬ـﺴ‪‬ﻮ ‪‬ﺅﻫ‪‬ﻢ‬ ‫ﲔ ﻣِـ ‪‬ﻦ ﺍ ﹶﳌﺼ‪‬ﺎِﺋ ِ‬ ‫ﺴِﻠ ِﻤ ‪‬‬ ‫ﺐ ﺍ ﹸﳌ ‪‬‬ ‫ﹸﻗ ﹾﻞ ﻳ‪‬ﺎ ﺃﹶ‪‬ﻳﻬ‪‬ﺎ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ِﻟ ‪‬ﻬ ‪‬ﺆ ﹶﻻ ِﺀ ﺍﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ﹾﻔ ‪‬ﺮﺣ‪‬ﻮ ﹶﻥ ِﺑﻤ‪‬ﺎ ‪‬ﻳﺼِﻴ ‪‬‬
‫ﺲ ﻟﹶـ ‪‬ﻪ‬‫ﷲ ‪‬ﻭﹶﻗ ‪‬ﺪ ِﺭ ِﻩ‪ ،‬ﻭﻣ‪‬ﺎ ﹶﻗ ‪‬ﺪ ‪‬ﺭ ‪‬ﻩ ﹶﻟﻨ‪‬ﺎ ‪‬ﺳ‪‬ﻴ ﹾﺄﺗِﻴﻨ‪‬ﺎ‪ ،‬ﻭﹶﻟ‪‬ﻴ ‪‬‬‫ﺖ ‪‬ﻣﺸِﻴﹶﺌ ِﺔ ﺍ ِ‬‫ﺤ ‪‬‬ ‫ﺤ ‪‬ﻦ ‪‬ﺗ ‪‬‬
‫ﲔ‪:‬ﻧ ‪‬‬
‫ﺴِﻠ ِﻤ ‪‬‬ ‫ﺐ ﺍ ﹸﳌ ‪‬‬ ‫ﺍﻟ‪‬ﻨ ‪‬ﻌ ‪‬ﻤ ﹸﺔ ﺍﱠﻟﺘِﻲ ‪‬ﺗﺼ‪‬ﻴ ‪‬‬
‫ﺱ ِﻋﻨ‪‬ـ ‪‬ﺪ‬
‫ﻼ ‪‬ﻧﻴ‪‬ـﺄ ‪‬‬
‫ﺴ‪‬ﺒﻨ‪‬ﺎ ‪‬ﻭِﻧﻌ‪‬ـ ‪‬ﻢ ﺍﻟ ‪‬ﻮﻛِﻴـ ﹸﻞ‪،‬ﹶﻓ ﹶ‬
‫ﷲ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﺣ ‪‬‬
‫ﺤ ‪‬ﻦ ‪‬ﻣ‪‬ﺘ ‪‬ﻮ ﹼﻛﻠﹸﻮ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﺍ ِ‬‫ﻣ‪‬ﺎِﻧ ‪‬ﻊ ‪‬ﻭ ﹶﻻ ﺩ‪‬ﺍِﻓ ‪‬ﻊ ‪ .‬ﻭ‪‬ﻧ ‪‬‬
‫‪١٣٩‬‬
‫ﺸ ‪‬ﺪ ِﺓ‪ ،‬ﻭ ﹶﻻ ‪‬ﻧ‪‬ﺒ ﹶﻄ ‪‬ﺮ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟ‪‬ﻨ ‪‬ﻌ ‪‬ﻤ ِﺔ ‪.‬‬
‫ﺍﻟ ‪‬‬
‫)‪ "(٢‬ﻛﺬﻟﻚ ﻋﻨﺪﻣﺎ ﻳﻌﻠﻢ ﺃﻃﻔﺎﻟﻨﺎ‪:‬ﺃﻥ ﳎﺮﻳﺎﺕ ﺍﻷﻣﻮﺭ ﺑﻴﺪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪،‬ﻭﺑﺄﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻳﻔﻌﻞ ﻣﺎ‬
‫ﻳﺸﺎﺀ ﻭﳜﺘﺎﺭ‪،‬ﻷﻧﻪ ﻟﻪ ﻣﻄﻠﻖ ﺍﻟﺘﺼﺮﻑ ﰲ ﻣﻠﻜﻪ ﻓﺈ ﱠﻥ ﺫﻟﻚ ﻳﺆﺩﻱ ﺇﱃ ﺯﻳﺎﺩﺓ ﺍﺭﺗﺒﺎﻃـﻪ ﲞﺎﻟﻘـﻪ‬
‫ﻭﺗﻮﺟﻬﻪ ‘ﻟﻴﻪ‪،‬ﻭﻣﻦ ﱠﰒ ﺗﻌﻠﻖ ﺁﻣﺎﻟﻪ ﻭﺩﻋﺎﺀﻩ ﻭﺭﺟﺎﺀﻩ ﺑﻪ‪.‬‬

‫‪ - ١٣٧‬ﺍﻟﺰﻧﺘﺎﱐ‪ ،‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺼﻴﺪ‪ ،‬ﻓﻠﺴﻔﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪،‬ﺹ‪١٢٦-١٢٥‬‬

‫‪ - ١٣٨‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪٢٤٩‬‬
‫‪ - ١٣٩‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(١٢٨٧ / ١) -‬‬
‫‪١١٨‬‬
 ‫‪١٤٠‬‬
‫)‪ (٣‬ﲢﻘﻴﻖ ﺍﻟﺘﻮﺍﺯﻥ ﻭﺍﻻﻃﻤﺌﻨﺎﻥ ﺍﻟﻘﻠﱯ ﺩﺍﺧﻞ ﺍﻹﻧﺴﺎﻥ "‬
‫ﻋﻨﺪﻣﺎ ﻳﺸﻌﺮ ﺍﳌﺆﻣﻦ ﺃﻥ ﻛﻞ ﻣﺎ ﳛﺼﻞ ﻟﻪ ﻣﻦ ﺧﲑ ﺃﻭ ﺷﺮ ﻫﻮ ﺧﲑ ﻟﻪ ﻭﻻ ﻳﻮﺟﺪ ﺑﻪ ﺃﻱ ﺷـﺮ‬
‫ﻓﻬﺬﺍ ﻳﺸﻌﺮﻩ ﺑﺎﻻﻃﻤﺌﻨﺎﻥ ﻭﺍﻻﺳﺘﻘﺮﺍﺭ ﺍﻟﻨﻔﺴﻲ ﺍﻟﺪﺍﺧﻠﻲ‪.‬‬
‫" ﺇ ﹾﻥ ﻏﹸﺮﺱ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﰲ ﻗﻠﺐ ﺍﻟﻄﻔﻞ ﻭﻋﻘﻠﻪ‪،‬ﻓﺈﻧﻪ ﺳﻮﻑ ﻳﻮﺍﺟﻪ ﻣﺸﺎﻛﻠﻪ ﻭﺃﺗﻌﺎﺑﻪ‬
‫ﻭﳘﻮﻣﻪ ﺑﺼﺪﺭ ﺭﺣﺐ ﺑﻘﻀﺎﺀ ﺍﷲ ﻭﻗﺪﺭﻩ ﻭﻣﻦ ﰒ ﻳﺴﻠﱢﻢ ﺃﻣﺮﻩ ﺇﱃ ﺍﷲ ﻭﻳﻌـﻴﺶ ﺑﻌـﺪ ﺫﻟـﻚ‬
‫‪١٤١‬‬
‫ﻣﻄﻤﺌﻦ ﺍﻟﻘﻠﺐ ﻫﺎﺩﺉ ﺍﻟﺒﺎﻝ "‬
‫)‪ "(٤‬ﻣﻦ ﺁﻣﻦ ﺑﻘﺪﺭ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻻ ﳚﺰﻉ ﻭﻻ ﻳﻔﺰﻉ ﻭﻻ ﻳﺴﺨﻂ ﻋﻨﺪ ﺍﳌـﺼﺎﺋﺐ ﻭﻧـﺰﻭﻝ‬
‫ﺍﻟﻨﻮﺍﺋﺐ ﺑﻞ ﻳﺴﺘﺴﻠﻢ ﻟﻘﺪﺭ ﺍﷲ ﻭﳛﺘﺴﺐ ﻋﻨﺪ ﺍﷲ ﺍﻟﺜﻮﺍﺏ ﻭﻳﺬﻛﺮ ﻋﻨﺪ ﺍﻟﺼﺪﻣﺔ ﺍﻷﻭﱃ ﻗﻮﻝ ﺍﷲ‬
‫ﺕ‬
‫ﺲ ﻭ‪‬ﺍﻟﱠﺜﻤ‪‬ـﺮ‪‬ﺍ ِ‬
‫ﺺ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﻣﻮ‪‬ﺍ ِﻝ ﻭ‪‬ﺍﻟﹾـﹶﺄ‪‬ﻧ ﹸﻔ ِ‬‫ﻉ ‪‬ﻭ‪‬ﻧ ﹾﻘ ٍ‬ ‫ﻑ ﻭ‪‬ﺍﹾﻟﺠ‪‬ﻮ ِ‬ ‫ﺨ ‪‬ﻮ ِ‬ ‫ﺗﻌﺎﱃ‪ }:‬ﻭﹶﻟ‪‬ﻨ‪‬ﺒﹸﻠ ‪‬ﻮ‪‬ﻧ ﹸﻜ ‪‬ﻢ ِﺑﺸ‪ ‬ﻲ ٍﺀ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺸ ِﺮ ﺍﻟﺼ‪‬ﺎِﺑﺮِﻳ ‪‬ﻦ )‪ (١٥٥‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ِﺇﺫﹶﺍ ﹶﺃﺻ‪‬ﺎ‪‬ﺑ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣﺼِﻴ‪‬ﺒ ﹲﺔ ﻗﹶﺎﻟﹸﻮﺍ ِﺇﻧ‪‬ﺎ ِﻟﱠﻠ ِﻪ ‪‬ﻭِﺇﻧ‪‬ﺎ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﺭ‪‬ﺍ ِﺟﻌ‪‬ـﻮ ﹶﻥ )‪(١٥٦‬‬ ‫‪‬ﻭ‪‬ﺑ ‪‬‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻬ‪‬ﺘ ‪‬ﺪﻭ ﹶﻥ )‪] (١٥٧‬ﺍﻟﺒﻘـﺮﺓ‪- ١٥٥:‬‬ ‫ﺕ ِﻣ ‪‬ﻦ ‪‬ﺭ‪‬ﺑﻬِ ‪‬ﻢ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹲﺔ ‪‬ﻭﺃﹸﻭﹶﻟِﺌ ‪‬‬ ‫ﺻﹶﻠﻮ‪‬ﺍ ‪‬‬ ‫ﻚ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬‬ ‫ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫‪{[١٥٧‬‬
‫ﻑ‬
‫ﺨ‪‬ﺘﺒِـ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ِﺑﻘﹶﻠﻴـ ٍﻞ ) ﺑِـﺸ‪‬ﻲ ٍﺀ ( ﻣِـ ‪‬ﻦ ﺍﳋﹶـ ‪‬ﻮ ِ‬ ‫ﲔ ِﺑﹶﺄ‪‬ﻧ ‪‬ﻪ ﺳ‪‬ﻴ‪‬ﺒﻠﹸﻮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺍ ﹸﳌ ‪‬ﺆﻣِﻨ ‪‬‬‫ﺨِﺒ ‪‬ﺮ ﺍ ُ‬
‫‪‬ﻳ ‪‬‬
‫ﻼ ِﻝ‬
‫ﺺ ِﻏ ﹶ‬
‫ﺏ‪ ،‬ﻭِﺑ‪‬ﻨ ﹾﻘ ِ‬
‫ﺏ ﻭ‪‬ﺍ َﻷ ‪‬ﺣﺒ‪‬ﺎ ِ‬ ‫ﺏ ﻭ‪‬ﺍ َﻷﻗﹶﺎ ِﺭ ِ‬ ‫ﺻﺤ‪‬ﺎ ِ‬ ‫ﺾ ﺍ َﻷ ‪‬‬ ‫ﺕ ‪‬ﺑ ‪‬ﻌ ِ‬ ‫ﺾ ﺍﳌﹶﺎ ِﻝ‪ ،‬ﻭِﺑﻤ‪‬ﻮ ِ‬ ‫ﺏ ‪‬ﺑ ‪‬ﻌ ِ‬ ‫ﻉ‪ ،‬ﻭِﺑ ﹶﺬﻫ‪‬ﺎ ِ‬
‫ﻭﺍﳉﹸﻮ ِ‬
‫ﻂ ‪‬ﻭﹶﻟ ‪‬ﺞ ﹶﺃ ‪‬ﺣ ﱠﻞ ِﺑ ِﻪ ِﻋﻘﹶﺎ‪‬ﺑ ‪‬ﻪ ‪.‬‬‫ﷲ ‪‬ﻭ ‪‬ﺣ ﹾﻜ ِﻤ ِﻪ ﹶﺃﺛﹶﺎ‪‬ﺑ ‪‬ﻪ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﻗ‪‬ﻨ ﹶ‬
‫ﺻ‪‬ﺒ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ﹶﻗﻀ‪‬ﺎ ِﺀ ﺍ ِ‬ ‫ﻉ ‪...‬ﻓﹶ ‪‬ﻤ ‪‬ﻦ ‪‬‬ ‫ﺍ ﹶﳌﺰ‪‬ﺍ ِﺭ ِ‬
‫ﷲ‪ ،‬ﻭِﺇﺫﹶﺍ‬
‫ﺸ ‪‬ﺮ ِﻣ ‪‬ﻦ ﺍ ِ‬
‫ﳋ‪‬ﻴ ‪‬ﺮ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺸﺮ‪‬ﻯ ﹶﻓ ‪‬ﻬ ‪‬ﻢ ﺍﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺆﻣِﻨ‪‬ﻮ ﹶﻥ ِﺑﹶﺄ ﱠﻥ ﺍ ﹶ‬ ‫ﷲ ﺑِﺎﻟ‪‬ﺒ ‪‬‬
‫ﺼ ‪‬ﻬ ‪‬ﻢ ﺍ ُ‬‫ﺃﻣ‪‬ﺎ ﺍﻟﺼ‪‬ﺎِﺑﺮ‪‬ﻭ ﹶﻥ ﺍﻟﺬِﻳ ‪‬ﻦ ‪‬ﺧ ‪‬‬
‫ﷲ‬
‫ﻱ ِﺇ‪‬ﻧﻬ‪‬ـﻢ ﻋ‪‬ﺒﻴـ ‪‬ﺪ ﺍ ِ‬ ‫ﷲ ‪‬ﻭِﺇﻧ‪‬ﺎ ﺇِﻟﻴ ِﻪ ﺭ‪‬ﺍ ِﺟﻌ‪‬ﻮ ﹶﻥ‪،‬ﹶﺃ ‪‬‬ ‫ﺴﻜﹸﻮﺍ ِﺑﻘﹶﻮِﻟ ِﻬ ‪‬ﻢ‪ِ:‬ﺇﻧ‪‬ﺎ ِ‬ ‫ﺻ‪‬ﺒﺮ‪‬ﻭﺍ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻤ ‪‬‬
‫ﺖ ِﺑ ِﻬ ‪‬ﻢ ‪‬ﻣﺼِﻴ‪‬ﺒ ﹲﺔ ‪‬‬ ‫‪‬ﻧ ‪‬ﺰﹶﻟ ‪‬‬
‫‪‬ﻭ ‪‬ﻣ ﹾﻠ ﹸﻜ ‪‬ﻪ‪ ،‬ﻭِﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺭ‪‬ﺍ ِﺟﻌ‪‬ﻮ ﹶﻥ ﺇِﻟﻴ ِﻪ ﻓِﻲ ﺍﻟﺪ‪‬ﺍ ِﺭ ﺍﻵ ِﺧ ‪‬ﺮ ِﺓ ‪.‬‬
‫ﺠﺪ‪‬ﻭ ﹶﻥ ﹶﺃﹶﺛ ‪‬ﺮﻫ‪‬ﺎ ﻓِﻲ‬
‫ﺨِﺒ ‪‬ﺮ ‪‬ﺑﹶﺄ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤِﺘ ِﻪ‪ ،‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ِ‬
‫ﷲ ‪‬ﺟ ﱠﻞ ‪‬ﺷ ﹾﺄ‪‬ﻧ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺆ‪‬ﻻ ِﺀ ﺍﻟﺼ‪‬ﺎِﺑﺮِﻳ ‪‬ﻦ‪ ،‬ﻭ‪‬ﻳ ‪‬‬ ‫ﻳ‪‬ﺜﻨِﻲ ﺍ ُ‬
‫ﳋﻴ‪‬ـ ِﺮ‪ ،‬ﻭﺇِﱃ ﺍﳊﹶـ ‪‬ﻖ‬ ‫‪‬ﺑ ‪‬ﺮ ِﺩ ﹸﻗﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻧﺰ‪‬ﻭ ِﻝ ﺍﳌﹸـﺼِﻴ‪‬ﺒ ِﺔ‪ ،‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻬﻢ‪ ‬ﻫ‪‬ـ ‪‬ﻢ ﺍ ﹸﳌ ‪‬ﻬﺘ‪‬ـﺪ‪‬ﻭ ﹶﻥ ﺇِﱃ ﻃﹶﺮﻳـ ِﻖ ﺍ ﹶ‬
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‫ﻉ ‪‬ﻋﻠﹶﻴ ِﻬ ‪‬ﻢ ‪.‬‬‫ﳉ ‪‬ﺰ ‪‬‬
‫ﺤ ِﻮ ِﺫ ﺍ ﹶ‬ ‫ﺴ‪‬ﺘ ‪‬‬‫ﷲ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺴﹶﻠﻤ‪‬ﻮﺍ ِﻟ ﹶﻘﻀ‪‬ﺎ ِﺀ ﺍ ِ‬
‫ﺏ‪ ،‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺍ ‪‬ﺳﺘ‪ ‬‬
‫ﻭﺍﻟﺼ‪‬ﻮﺍ ِ‬

‫‪ - ١٤٠‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ) ﺳﻬﺎﻡ ( ﺹ ‪٢٤٩‬‬

‫‪ - ١٤١‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ ﺹ ‪٢٥٠‬‬
‫‪ - ١٤٢‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪،(١٦٢ / ١) -‬ﻭﺍﻧﻈﺮ ﺍﻟﺘﻔﺎﺻﻴﻞ ﰲ ﻛﺘﺎﰊ )) ﺍﻟﻮﺍﺿﺢ ﰲ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ((‬
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 ‫ﺍﳌﻄﻠﺐ ﺍﻟﺘﺎﺳﻊ‪:‬ﺗﻌﻠﻴﻢ ﺍﻟﻄﻔﻞ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﳌﻄﻬﺮﺓ ‪:‬‬
‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﻋﺒﺪ ﺍﷲ ﻋﻠﻮﺍﻥ ﺭﲪﻪ ﺍﷲ‪ ":‬ﺇﻧﻪ ﻻ ﻳﺼﻠﺢ ﺁﺧﺮ ﻫﺬﻩ ﺍﻷﻣﺔ ﺇﻻ ﲟﺎ ﺻـﻠﺢ ﻋﻠﻴـﻪ‬
‫ﻼ ﻭﺗﻄﺒﻴﻘﹰﺎ‪،‬ﻭﻋﺰ‪‬ﺎ ﺑﺎﻹﺳﻼﻡ ﻓﻜﺮ ﹰﺓ‬
‫ﺃﻭﳍﺎ‪،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺻﻼﺡ ﺃﻭﻝ ﻫﺬﻩ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺮﺁﻥ ﺗﻼﻭ ﹰﺓ ﻭﻋﻤ ﹰ‬
‫ﻭﺳﻠﻮﻛﹰﺎ ﻭﲢﻘﻴﻘﹰﺎ‪،‬ﻓﺂﺧﺮ ﻫﺬﻩ ﺍﻷﻣﺔ ﻻ ﺗﺼﻞ ﺇﱃ ﻣﺮﺍﺗﺐ ﺍﻟﺼﻼﺡ‪،‬ﻭﻻ ﺗﺘﺤﻘﻖ ﻣﻈﺎﻫﺮ ﺍﻟﻌﺰﺓ‪،‬ﺇ ﹼﻻ‬
‫ﻼ ﻭﺳﻠﻮﻛﹰﺎ‬‫ﺃﻥ ﻧﺮﺑﻂ ﺃﻭﻻﺩﻧﺎ ‪‬ﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﻬﻤﹰﺎ ﻭﺣﻔﻈﹰﺎ ﻭﺗﻼﻭﺓ ﻭﺗﻔﺴﲑﹰﺍ ﻭﲣﺸﻌﹰﺎ ﻭﻋﻤ ﹰ‬
‫ﻼ ﻗﺮﺁﻧﻴﹰﺎ ﻣﺆﻣﻨﹰﺎ ﺻﺎﳊﹰﺎ ﺗﻘﻴﹰﺎ‪،‬ﻋﻠﻰ ﻳﺪﻳﻪ‬
‫ﻭﺃﺣﻜﺎﻣﹰﺎ‪،‬ﻭ‪‬ﺬﺍ ﻧﻜﻮﻥ ﻗﺪ ﻛﻮ‪‬ﻧﺎ ﰲ ﻋﺼﺮﻧﺎ ﺍﳊﺎﺿﺮ ﺟﻴ ﹰ‬
‫ﺡ ﺍﻟﺪﻭﻟـﺔ ﺍﻹﺳـﻼﻣﻴﺔ‬ ‫ﺗﻘﻮﻡ ﻋﺰ ﹸﺓ ﺍﻹﺳﻼﻡ ﻭﺑﻔﻀﻞ ﳘﺘﻪ ﺍﻟﻌﺎﻟﻴﺔ ﺍﳉﺒﺎﺭﺓ ﻳﺮﺗﻔﻊ ﰲ ﺍﻟﻌﺎﳌﲔ ﺻﺮ ‪‬‬
‫ﻟﺘﻨﺎﻫﺾ ﺍﻷﻣﻢ ﰲ ﻋﺰ‪‬ﺎ ﻭﻗﻮ‪‬ﺎ ﻭﺣﻀﺎﺭ‪‬ﺎ‪.‬‬
‫ﻓﺎﺣﺮﺹ – ﺃﺧﻲ ﺍﳌﺮﰊ – ﺃﻥ ‪‬ﻴﺊ ﻷﻭﻻﺩﻙ ﻭﺑﻨﺎﺗﻚ ﻣﻦ ﻳﻌﻠﻤﻬﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺳﻮﺍﺀ ﺃﻛﺎﻥ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﳍﻢ ﰲ ﺍﻟﺒﻴﺖ ﺃﻭ ﰲ ﺍﳌﺴﺠﺪ ‪،‬ﺃﻭ ﰲ ﻣﺮﺍﻛﺰ ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻧﻚ ﺇﺫﺍ ﻗﻤﺖ ‪‬ﺬﻩ ﺍﳌﻬﻤﺔ ﻋﻠﻰ ﻭﺟﻬﻬﺎ ﺍﻟﺼﺤﻴﺢ‪،‬ﻓﺘﻜﻮﻥ ﻗﺪ ﻗﻤﺖ ﺑﻮﺍﺟﺐ ﺍﳌﺴﺆﻭﻟﻴﺔ‬
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‫ﻼ ﻭﺃﺣﻜﺎﻣﹰﺎ "‬
‫ﳓﻮ ﻭﻟﺪﻙ ﻭﺭﺑﻄﺘﻪ ﺑﺎﻟﻘﺮﺁﻥ ﺭﻭﺣﹰﺎ ﻭﻓﻜﺮﹰﺍ ﻭﺗﻼﻭﺓ ﻭﻋﻤ ﹰ‬
‫ﻭﺃﻭﺻﻰ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ﺍﳌﺮﺑﲔ ﺑﺘﻌﻠﻴﻢ ﺃﻭﻻﺩﻫﻢ " ﺍﻟﻘﺮﺁﻥ ﻭﺃﺣﺎﺩﻳﺚ ﺍﻷﺧﺒﺎﺭ ﻭﺣﻜﺎﻳﺎﺕ ﺍﻷﺑﺮﺍﺭ‬
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‫ﻭﺃﺣﻮﺍﳍﻢ ﻟﻴﻨﻐﺮﺱ ﰲ ﻧﻔﺴﻪ ﺣﺐ ﺍﻟﺼﺎﳊﲔ "‬
‫" ﻛﺬﻟﻚ ﳚﺐ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺘﻌﻠﻴﻢ ﺃﻭﻻﺩﻧﺎ ﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﳌﻄﻬﺮﺓ ﻷ‪‬ﺎ ﺍﻟﺘﻄﺒﻴﻖ ﺍﻟﻌﻤﻠﻲ ﻭﺍﻟﺒﻴـﺎﻥ‬
‫ﻼ ﻭﻣﻨﺒﻌﹰﺎ ﻣﻦ ﺇﺭﺷـﺎﺩ‬
‫ﺍﻟﻘﻮﻱ ﻟﻠﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻠﻨﺶﺀ‪،‬ﻓﻜﻞ ﲝﺚ ﰲ ﺗﺮﺑﻴﺔ ﺍﻟﻄﻔﻞ ﳒﺪ ﻟﻪ ﺃﺻ ﹰ‬
‫ﺍﳌﺮﰊ ﺍﻷﻛﱪ‪ -
-‬ﻓﺎﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﺫﻭ ﺃﺛﺮ ﻛﺒﲑ ﰲ ﺍﻹﳝـﺎﻥ ﻭﺍﻟـﺴﻠﻮﻙ‪،‬ﻭﺇﻥ ﺃﺣﺎﺩﻳـﺚ‬
‫ﺍﻟﺮﺳﻮﻝ –
– ﳍﺎ ﺃﺛﺮ ﻛﺒﲑ ﰲ ﺑﻨﺎﺀ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺮﻭﺡ ﺍﳉﻬﺎﺩﻳﺔ‪،‬ﻓﻬﻲ ﲡﺬﺏ ﻭﺗﺼﻘﻞ ﻭﺗﻘـﻮﺩ‬
‫‪١٤٥‬‬
‫"‬

‫‪ - ١٤٣‬ﻋﻠﻮﺍﻥ‪،‬ﻋﺒﺪ ﺍﷲ ﻧﺎﺻﺢ‪ ،‬ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﰲ ﺍﻹﺳﻼﻡ‪،‬ﺟـ‪٧٧٢/٢‬‬

‫‪ - ١٤٤‬ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺃﺑﻮ ﺣﺎﻣﺪ ﺑﻦ ﳏﻤﺪ‪،‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪،‬ﻭ ﺑﺬﻳﻠﻪ ﻛﺘﺎﺏ ﺍﳌﻐﲏ ﻋﻦ ﲪﻞ ﺍﻷﺳﻔﺎﺭ ﰲ ﺍﻷﺳﻔﺎﺭ ﰲ ﲣﺮﻳﺞ ﻣﺎ ﰲ‬
‫ﺍﻹﺣﻴﺎﺀ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﻟﻺﻣﺎﻡ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺃﰊ ﺍﻟﻔﻀﻞ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻌﺮﺍﻗﻲ‪ ،‬ﺟـ‪،١١٠/٣‬ﺑـﲑﻭﺕ‪،‬ﺩﺍﺭ ﺍﻟﻜﺘـﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪،‬ﻁ ‪١٤٢٣،١‬ﻫـ‪ ٢٠٠٢-‬ﻡ‪.‬‬
‫‪ - ١٤٥‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪٢٥٢‬‬
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 ‫ﻭﻟﻴﺒﺪﺃ ﺑﺘﻌﻠﻴﻤﻪ ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ‪،‬ﰒ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ‪،‬ﻭﺷﺮﻭﺟﻬﻤﺎ ‪..‬‬
‫"ﻻ ﺑﺪ ﻟﻠﻤﺮﰊ – ﺃﻭ ﺍﻟﻮﺍﻟﺪﻳﻦ – ﺃﻥ ﻳﻬﺘﻤﺎ ﺃﺛﻨﺎﺀ ﺗﻼﻭﺓ ﺍﻟﻄﻔﻞ ﺑﺘﻔﺴﲑ ﻣﻮﺟﺰ ﺑﺴﻴﻂ ﻟﻠﻘـﺮﺁﻥ‬
‫ﺣﱴ ﺗﻔﺘﺢ ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻗﻠﺐ ﻭﻋﻘﻞ ﺍﻟﺼﻐﲑ‪،‬ﻟﻠﻘﺮﺁﻥ ﺗﺄﺛﲑ ﻛـﺒﲑ ﻋﻠـﻰ ﺍﻟـﻨﻔﺲ ﺍﻟﺒـﺸﺮﻳﺔ‬
‫ﻋﺎﻣﺔ‪،‬ﻳﻬﺰﻫﺎ ﻭﳚﺬ‪‬ﺎ ﻭﳛﺮﻙ ﺃﻋﻤﺎﻗﻬﺎ‪،‬ﻭﻛﻠﻤﺎ ﺍﺷـﺘﺪﺕ ﺍﻟـﻨﻔﺲ ﺻـﻔﺎ ًﺀ ‪،‬ﻛﻠﻤـﺎ ﺍﺯﺩﺍﺩﺕ‬
‫ﺗﺄﺛﺮﹰﺍ‪،‬ﻭﺍﻟﻄﻔﻞ ﺃﻗﻮﻯ ﺍﻟﻨﺎﺱ ﺻﻔﺎ ًﺀ‪،‬ﻭﻓﻄﺮﺗﻪ ﻣﺎ ﺯﺍﻟﺖ ﻧﻘﻴﺔ‪،‬ﻭﺍﻟـﺸﻴﻄﺎﻥ ﻣـﺎ ﺯﺍﻝ ﰲ ﻛﺒﻮﺗـﻪ‬
‫ﲡﺎﻫﻬﺎ‪،‬ﻭﺇﺫﺍ ﺗﺄﻣﻠﻨﺎ ﺍﻵﻳﺎﺕ ﺍﳌﻜﻴﺔ ﻭﺟﺪﻧﺎﻫﺎ ﻗﺼﲑﺓ ﺗﺘﻨﺎﺳﺐ ﻣﻊ ﻧﻔﺴﻪ ﺍﻟﻘـﺼﲑ‪،‬ﺑﺎﻹﺿﺎﻓﺔ ﺍﱃ‬
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‫ﻼ ﺑﺄﺳﻄﺮ ﻗﻠﻴﻠﺔ‪،‬ﺳﻬﻠﺔ ﺍﳊﻔﻆ ﻗﻮﻳﺔ ﺍﻟﺘﺄﺛﲑ "‬
‫ﻗﺼﺎﺭ ﺍﻟﺴﻮﺭ ﺍﻟﱵ ﺗﻘﺪﻡ ﻟﻠﻄﻔﻞ ﻣﻮﺿﻮﻋﹰﺎ ﻣﺘﻜﺎﻣ ﹰ‬
‫ﻭﻋﻠﻰ ﺍﳌﺮﺑﲔ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻐﺮﺱ ﻓﻀﻞ ﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﻧﻔﻮﺱ ﺃﻃﻔﺎﳍﻢ ﻷﳘﻴـﺔ ﺗـﻼﻭﺓ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪.‬‬
‫ﻚ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ِﺑ ِﻪ ﻭ‪‬ﻣـﻦ ‪‬ﻳ ﹾﻜﻔﹸـ ‪‬ﺮ ﺑِـ ِﻪ‬
‫ﻼ ‪‬ﻭِﺗ ِﻪ ﹸﺃ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫ﺏ ‪‬ﻳ‪‬ﺘﻠﹸﻮ‪‬ﻧ ‪‬ﻪ ‪‬ﺣ ‪‬ﻖ ِﺗ ﹶ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ‪‬ﺗ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟﺨ‪‬ﺎ ِﺳﺮ‪‬ﻭ ﹶﻥ{ )‪ (١٢١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬ ‫ﹶﻓﹸﺄ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫ﻉ ‪‬ﻭِﺇ ‪‬ﻣﻌ‪‬ﺎ ٍﻥ‪ ،‬ﻭﻳ‪‬ﺘـﺪ‪‬ﺑﺮ‪‬ﻭ ﹶﻥ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎﻫ‪‬ـﺎ‪ ،‬ﻭ‪‬ﻳ ﹾﻔ ﹶﻘﻬ‪‬ﻮ ﹶﻥ‬ ‫ﺨﺸ‪‬ﻮ ٍ‬ ‫‪‬ﻭ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﻟﻜِﺘﺎﺏ ﻃﹶﺎِﺋ ﹶﻔ ﹲﺔ ‪‬ﻳ ﹾﻘ ‪‬ﺮﺅ‪‬ﻭ ﹶﻥ ﺍﻟﺘ‪‬ﻮﺭ‪‬ﺍ ﹶﺓ ِﺑ ‪‬‬
‫ﳊ ‪‬ﻖ‪،‬ﹶﻓ‪‬ﻴ ‪‬ﺆ ِﻣﻨ‪‬ـﻮ ﹶﻥ‬‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﻫ ‪‬ﻮ ﺍ ﹶ‬ ‫ﺖ ِﺑ ِﻪ ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ِﻘﻠﹸﻮ ﹶﻥ ﹶﺃ ﱠﻥ ﻣ‪‬ﺎ ِﺟﹾﺌ ‪‬‬ ‫ﹶﺃ ‪‬ﺳﺮ‪‬ﺍﺭﻫ‪‬ﺎ ‪‬ﻭ ِﺣ َﹶﻜﻤ‪‬ﻬﺎ‪ ،‬ﻭﺃﹸﻭﻟِﺌ ‪‬‬
‫ﻚ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ‬
‫ﻼ ٍﻡ ( ‪ .‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹾﻜ ﹸﻔ ‪‬ﺮ ِﺑﻤ‪‬ﺎ ﹸﺃ‪‬ﻧ ِﺰ ﹶﻝ ﺇِﻟﻴ ‪‬‬
‫ﷲ ‪‬ﺑ ِﻦ ‪‬ﺳ ﱠ‬ ‫ﺴﺒِﻴ ِﻞ‪ )،‬ﹶﻛ ‪‬ﻌ‪‬ﺒ ِﺪ ﺍ ِ‬
‫ِﺑ ِﻪ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻬ‪‬ﺘﺪ‪‬ﻭ ﹶﻥ ِﺑ ‪‬ﻬ ‪‬ﺪِﻳ ِﻪ ﺇِﱃ ‪‬ﺳﻮ‪‬ﺍ ِﺀ ﺍﻟ ‪‬‬
‫ﺴﺮ‪‬ﻭﺍ‬ ‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﻟـﺬِﻳ ‪‬ﻦ ﺧ‪‬ـ ِ‬ ‫ﳉﻬ‪‬ﺎ ِﻝ ﺍ ﹸﳌ ﹶﻘﱢﻠﺪِﻳ ‪‬ﻦ‪ ،‬ﹶﻓﺄﹸﻭﻟِﺌ ‪‬‬
‫ﳊ ‪‬ﻖ‪ِ ،‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮ ‪‬ﺅﺳ‪‬ﺎ ِﺀ ﺍ ﹶﳌﻌ‪‬ﺎِﻧﺪِﻳ ‪‬ﻦ‪،‬ﻭ‪‬ﺍ ﹸ‬
‫ﻣ‪‬ﺎ ‪‬ﺗ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﹶﻟ ‪‬ﻪ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﺍ ﹶ‬
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‫ﺼ ‪‬ﺮ ﺩِﻳ‪‬ﻨ ‪‬ﻪ‬
‫ﷲ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ‪‬ﻨ ‪‬‬
‫ﺠ ‪‬ﺪ ﻭ‪‬ﺍﻟﺴ‪‬ﻴ‪‬ﺎ ‪‬ﺩ ﹶﺓ ﺍﻟﺘِﻲ ‪‬ﻳ ‪‬ﻌﻄِﻴﻬ‪‬ﺎ ﺍ ُ‬
‫‪‬ﺳﻌ‪‬ﺎ ‪‬ﺩ ﹶﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ‪،‬ﻭ‪‬ﺍ ﹶﳌ ‪‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻋﻠﻰ ﺍﳌﺮﺑﲔ ﺃﺧﺬ ﺃﻭﻻﺩﻫﻢ ﺇﱃ ﺍﳌﺴﺠﺪ ﻭﺗﺴﺠﻴﻠﻬﻢ ﲟﺮﺍﻛﺰ ﺗﻌﻠﻴﻢ ﺍﻟﺘﺠﻮﻳﺪ‪،‬ﻓﺈﻥ ﻛـﺎﻥ‬
‫ﺍﳌﺮﰊ ﻋﻠﻰ ﻗﺪﺭﺓ ﻟﺘﻌﻠﻴﻢ ﻃﻔﻠﻪ ﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﺬﻟﻚ ﺃﻓﻀﻞ‪.‬ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﻋﻔﱠﺎ ﹶﻥ ﻗﹶـﺎ ﹶﻝ‬
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‫ﻀﹶﻠ ﹸﻜ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﺗ ‪‬ﻌﱠﻠ ‪‬ﻢ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ‪‬ﻭ ‪‬ﻋﱠﻠ ‪‬ﻤ ‪‬ﻪ « ‪.‬‬
‫ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ِ » -
-‬ﺇﻥﱠ ﹶﺃ ﹾﻓ ‪‬‬
‫‪١٤٩‬‬
‫ﷲ
‪ :‬ﺧ‪‬ﻴ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﺗ ‪‬ﻌﱠﻠ ‪‬ﻢ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ‪‬ﻭ ‪‬ﻋﱠﻠ ‪‬ﻤ ‪‬ﻪ‪.‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬

‫‪ - ١٤٦‬ﺍﻟﻌﻚ‪،‬ﺧﺎﻟﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪،‬ﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ ﻭﺍﻟﺒﻨﺎﺕ ﰲ ﺿﻮﺀ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪،‬ﺹ ‪١٢٠‬‬

‫‪ - ١٤٧‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(١٢٨ / ١) -‬‬
‫‪ - ١٤٨‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ٥٠٢٨) -‬‬
‫‪ - ١٤٩‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٥٠٢٧) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪(١١٨) (٣٢٥ / ١) -‬‬
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 ‫ﺍﳌﻄﻠﺐ ﺍﻟﻌﺎﺷﺮ‪:‬ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺘﻀﺤﻴﺔ ﻣﻦ ﺃﺟﻠﻬﺎ‪:‬‬
‫" ﺇ ﹼﻥ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺆﺛﺮ ﰲ ﺍﻟﻔﺮﺩ ﻭﺍ‪‬ﺘﻤﻊ‪،‬ﻓﻬﻲ ﺗﺸﻌﺮ ﺍﻹﻧﺴﺎﻥ ﺑﻘﻴﻤﺘﻪ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺧﺼﺎﺋﺼﻪ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ‪،‬ﻟﻴﺴﲑ ﰲ ﺳﻠﻮﻛﻪ ﺍﳊﻴﻮﻱ ﺑﻮﺣﻲ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ‪،‬ﻭﻫﺬﺍ ﺃﺭﻗﻰ ﻣﺴﺘﻮﻯ ﻳﺼﻞ ﺇﻟﻴـﻪ‬
‫ﺍﻟﻔﺮﺩ ‪،...،‬ﻭﺣﲔ ﺗﻨﻐﺮﺱ ﺍﻟﻌﻘﻴﺪﺓ ﺍﳌﺆﻣﻨﺔ ﰲ ﻧﻔﻮﺱ ﻣﻌﺘﻨﻘﻴﻬﺎ‪،‬ﻓﺈ‪‬ﺎ ﺗﻌﻄﻲ ﺿﻤﺎﻧﺎﺕ ﻷﺻﺤﺎ‪‬ﺎ‬
‫ﺑﺈﺻﻼﺡ ﺍﻟﻨﻔﻮﺱ ﻭﺍﻟﻌﻘﻮﻝ ﻭﺍﻷﺭﻭﺍﺡ‪،‬ﻓﺒﺪﻭﻥ ﻋﻘﻴﺪﺓ ﻻ ﻳﻨﻔﻊ ﻋﻠﻢ ﻭﻻ ﺗﻨﻔﻊ ﺗﺮﺑﻴﺔ ﻭﻻ ﻳـﺮﺩﻉ‬
‫ﻗﺎﻧﻮﻥ‪...‬ﻛﺬﻟﻚ ﺍﻟﻌﻘﻴﺪﺓ ﺗﻨﻤﻲ ﺑﺎﻟﻔﺮﺩ ﺣﺐ ﺍﳋﲑ ﻟﺬﺍﺗﻪ ﻻ ﻃﻤﻌﹰﺎ ﺑﻨﻔ ٍﻊ ﻭﻻ ﺍﻧﺴﻴﺎﻗﹰﺎ ﻭﺭﺍﺀ ﻏﺮﺽ‬
‫ﺩﻧﻴﻮﻱ ﺃﻭ ﻫﻮﻯ‪،‬ﻛﻤﺎ ﺗﺸﻴﻊ ﻓﻴﻪ ﺭﻭﺡ ﺍﻟﺘﻔﺎﺅﻝ ﻭﺗﺒﻌﺪ ﻋﻨﻪ ﺭﻭﺡ ﺍﻟﻘﻨﻮﻁ ﻭﺍﻟﻴﺄﺱ‪،‬ﻭﺑﺬﻟﻚ ﳛﻴـﺎ‬
‫ﺍﳌﺴﻠﻢ ﻟﻸﻣﻞ ﻭﺍﻟﻌﻤﻞ ﻭﺍﳉﺪ ‪،...،‬ﻭﺍﻟﻌﻘﻴﺪﺓ ﳍﺎ ﺃﺛﺮ ﻛﺒﲑ ﰲ ﺍ‪‬ﺘﻤﻊ‪،‬ﻓﻬﻲ ﺗﻮﺣﺪ ﺍﳍﺪﻑ ﺑـﲔ‬
‫ﺍﻟﻔﺮﺩ ﻭﳎﺘﻤﻌﻪ‪،‬ﳑﺎ ﻳﻀﻤﻦ ﳍﺎ ﺍﻟﺘﻤﺎﺳﻚ ﻭﺍﻟﺘﺤﺎﺏ‪.‬‬
‫ﺏ ﺃﻃﻔﺎﻟﻨﺎ ﻭﻟﻨﺴ ‪‬ﻊ ﺟﻬﺪﻧﺎ ﺇﱃ ﺃﻥ‬
‫ﻓﻌﻘﻴﺪﺓ ﻛﻬﺬﻩ ﳚﺐ ﺍﻟﺘﻀﺤﻴﺔ ﻣﻦ ﺃﺟﻠﻬﺎ ﺑﺎﳌﺎﻝ ﻭﺍﻟﻨﻔﺲ‪،‬ﻓﻠﻨﺮ ‪‬‬
‫ﻧﺮﺑﻄﻬﻢ ﺩﺍﺋﻤﹰﺎ ﺑﺎﻟﻌﻘﻴﺪﺓ ﺍﻹﳍﻴﺔ‪،‬ﻭﻟﻨﻨﻤﻲ ﻓﻴﻬﻢ ﺭﻭﺡ ﺍﻟﻔﺪﺍﺀ ﻭﺍﻟﺘﻀﺤﻴﺔ ﻣﻦ ﺃﺟﻠﻬﺎ‪،‬ﻭﻛﻠﻨﺎ ﻳﻌﻠﻢ ﺃ ﱠﻥ‬
‫ﺍﻟﻄﻔﻞ ﺍﳌﺴﻠﻢ ﺍﻟﻴﻮﻡ ﻳﻮﺍﺟﻪ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺘﺤﺪﻳﺎﺕ‪،‬ﻭ‪‬ﺗﺨ‪‬ﻄﻂ ﻟﻪ ﺍﳌﺆﺍﻣﺮﺍﺕ ﻭﺍﻟﺪﺳـﺎﺋﺲ‪،‬ﻟﺘﺤﺮﻓﻪ‬
‫ﻱ‪،‬ﻭﻟﺘﺨﺮﺟﻪ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﺴﻤﺤﺎﺀ‪.‬‬
‫ﻋﻦ ﺩﻳﻨﻪ ﺍﻟﺴﻮ ‪‬‬
‫ﻼ‪،‬ﻓﺎﻟﺜﺒﺎﺕ ﻭﺍﻟﺼﱪ‬
‫ﻓﺎﻟﺼﱪ ﻭﺍﻟﺜﺒﺎﺕ ﻭﺍﻟﺘﻀﺤﻴﺔ ﻫﻲ ﺍﻷﺻﻞ ﻟﻠﻨﺠﺎﺡ‪،‬ﻭﺍﳊﺼﻮﻝ ﻋﻠﻴﻬﻢ ﻟﻴﺲ ﺳﻬ ﹰ‬
‫ﻳﻜﻮﻧﺎﻥ ﻣﻦ ﺑﺎﺏ ﺍﻟﺮﻳﺎﺿﺔ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﱵ ﻻ ﺑ ‪‬ﺪ ﻣﻨﻬﺎ ﻟﻀﻤﺎﻥ ﺛﺒﻮﺗﻪ ﻋﻠﻰ ﻋﻘﻴﺪﺗﻪ‪،‬ﻟﻘﺪ ﻧ‪‬ـﺪﺏ ﺇﱃ‬
‫‪١٥٠‬‬
‫ﺍﻟﺘﻀﺤﻴﺔ ﻭﺍﻟﺜﺒﺎﺕ ﻛﻤﺎ ﻧﺪﺏ ﺇﱃ ﺍﻟﺼﱪ ﻭﻭﻋﺪ ﻋﻠﻴﻬﻤﺎ ﺑﺎﻷﺟﺮ ﺍﻟﻌﻈﻴﻢ‪".‬‬
‫ﳉ‪‬ﻨ ﹶﺔ ‪‬ﻳﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ‬ ‫ﺴ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻣﻮ‪‬ﺍﹶﻟﻬ‪‬ﻢ ِﺑﹶﺄ ﱠﻥ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍ ﹶ‬
‫ﲔ ﺃﹶﻧ ﹸﻔ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ}:‬ﺇ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﺍ ‪‬ﺷ‪‬ﺘﺮ‪‬ﻯ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺍﻟﹼﻠ ِﻪ ﹶﻓ‪‬ﻴ ﹾﻘ‪‬ﺘﻠﹸﻮ ﹶﻥ ‪‬ﻭ‪‬ﻳ ﹾﻘ‪‬ﺘﻠﹸﻮ ﹶﻥ ‪‬ﻭ ‪‬ﻋﺪ‪‬ﺍ ‪‬ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﺣﻘ‪‬ﺎ ﻓِﻲ ﺍﻟ‪‬ﺘ ‪‬ﻮﺭ‪‬ﺍ ِﺓ ﻭ‪‬ﺍ ِﻹﳒِﻴ ِﻞ ﻭ‪‬ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ﻭ‪ ‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻭﻓﹶﻰ ِﺑ ‪‬ﻌ ‪‬ﻬ ِﺪ ِﻩ ِﻣ ‪‬ﻦ ﺍﻟﹼﻠ ِﻪ‬
‫ﻚ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ﹶﻔ ‪‬ﻮ ‪‬ﺯ ﺍﹾﻟ ‪‬ﻌﻈِﻴ ‪‬ﻢ{ )‪ (١١١‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‬ ‫ﺸﺮ‪‬ﻭﹾﺍ ِﺑ‪‬ﺒ‪‬ﻴ ِﻌ ﹸﻜ ‪‬ﻢ ﺍﱠﻟﺬِﻱ ﺑ‪‬ﺎ‪‬ﻳ ‪‬ﻌﺘ‪‬ﻢ ِﺑ ِﻪ ‪‬ﻭ ﹶﺫِﻟ ‪‬‬
‫ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ‪‬ﺒ ِ‬
‫ﳉﻨ‪‬ـ ِﺔ ﻋ‪‬ـ ‪‬ﻦ ﺑ‪‬ـ ﹾﺬِﻟ ِﻬ ‪‬ﻢ‬ ‫ﲔ ﺑِﺎ ﹶ‬
‫ﺽ ﺍ ﹸﳌ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺨِﺒ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ِﺑﹶﺄ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ‪‬ﻴ ‪‬ﻌ ‪‬ﻮ ‪‬‬
‫ﳉﻬ‪‬ﺎ ِﺩ‪ ،‬ﻭ‪‬ﻳ ‪‬‬‫ﺱ ﻓِﻲ ﺍ ِ‬ ‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺐﺍ ُ‬ ‫‪‬ﻳ ‪‬ﺮ ﱢﻏ ‪‬‬
‫ﳊ ‪‬ﻖ‪ ،‬ﻭِﺇﻗﹶﺎ ‪‬ﻣ ِﺔ ﺍﻟﻌ‪‬ـ ‪‬ﺪ ِﻝ‬
‫ﻕﺍﹶ‬ ‫ﷲ ِﻫ ‪‬ﻲ ﺍﻟ ‪‬ﻌ ﹾﻠﻴ‪‬ﺎ‪ِ ،‬ﻭ ِﻹ ‪‬ﺣﻘﹶﺎ ِ‬
‫ﷲ‪ِ،‬ﻟ‪‬ﺘﻜﹸﻮ ﹶﻥ ﹶﻛِﻠ ‪‬ﻤ ﹶﺔ ﺍ ِ‬ ‫ﺴ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻣﻮ‪‬ﺍﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍ ِ‬ ‫ﹶﺃ‪‬ﻧ ﹸﻔ ‪‬‬
‫ﻼ ﺍﳊﹶﺎﹶﻟ‪‬ﻴ ِﻦ ‪‬ﻣﺜﹶﺎﺑ‪‬ﻮ ﹶﻥ‬
‫ﲔ ‪‬ﻳﺠ‪‬ﺎ ِﻫﺪ‪‬ﻭ ﹶﻥ ‪‬ﻳ ﹾﻘ‪‬ﺘﻠﹸﻮ ﹶﻥ ﹶﺃ ‪‬ﻋﺪ‪‬ﺍ َﺀ ‪‬ﻫ ‪‬ﻢ‪ ،‬ﻭ‪‬ﻳ ﹾﻘ‪‬ﺘﻠﹸﻮ ﹶﻥ ‪‬ﻫ ‪‬ﻢ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻓِﻲ ِﻛ ﹶ‬
‫ﺽ‪،‬ﹶﻓﻬ‪ ‬ﻢ ِﺣ ‪‬‬
‫ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬

‫‪ - ١٥٠‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳـﺔ‪ ،‬ﺹ ‪ .٢٥٨-٢٥٦‬ﺍﻧﻈـﺮ ﺇﱃ ﳏﻤـﺪ‬
‫ﺧﲑ‪،‬ﻓﺎﻃﻤﻪ‪،‬ﻣﻨﻬﺞ ﺍﻹﺳﻼﻡ ﰲ ﺗﺮﺑﻴﺔ ﻋﻘﻴﺪﺓ ﺍﻟﻨﺎﺷﺊ‪،‬ﺹ ‪٤٧٦ -٤٥٣‬‬
‫‪١٢٢‬‬
‫ﳊ ‪‬ﻖ‪ ،‬ﻭ ‪‬ﺟ ‪‬ﻌﹶﻠ ‪‬ﻪ ‪‬ﺣ ﹼﻘﹰﺎ ‪‬ﻋﻠﹶﻴ ِﻪ ﻓِـﻲ ﺍﻟﺘ‪‬ـ ‪‬ﻮﺭ‪‬ﺍ ِﺓ‬
‫ﳉﺰ‪‬ﺍ ِﺀ ﺍ ﹶ‬
‫ﲔ ِﺑ ‪‬ﻬﺬﹶﺍ ﺍ ﹶ‬
‫ﷲ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ‪‬ﻩ ﺍ ﹸﳌ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﻚ ‪ .‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ﺍ ُ‬
‫‪‬ﻋﻠﹶﻰ ﹶﺫِﻟ ‪‬‬
‫ﻭ‪‬ﺍ ِﻹ‪‬ﻧﺠِﻴ ِﻞ ﻭ‪‬ﺍﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ‪.‬‬
‫ﻚ ﺍﻟﻔﹶـ ‪‬ﻮ ِﺯ‬ ‫ﷲ ِﺇﻟﹶـﻰ ﺍﻻ ‪‬ﺳِﺘﺒ‪‬ـﺸ‪‬ﺎ ِﺭ ﺑِـ ﹶﺬِﻟ ‪‬‬ ‫ﲔ ِﺑ ‪‬ﻌﻬ‪‬ـ ِﺪ ِﻩ ِ‬ ‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻣ ِﻦ ﺍﻟ‪‬ﺘ ‪‬ﺰ ‪‬ﻡ ِﻣ ‪‬ﻦ ﺍ ﹸﳌ ‪‬ﺆ ِﻣِﻨ ‪‬‬ ‫ﹸﺛ ‪‬ﻢ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﺍ ُ‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻭﻓﹶﺎ ًﺀ ﺑِﺎﹾﻟ ‪‬ﻌ ‪‬ﻬ ِﺪ‪ ،‬ﻭ ﹶﻻ ﹶﺃ ﹾﻛَﹶﺜ ‪‬ﺮ ِﻣ‪‬ﻨ ‪‬ﻪ‬
‫ﺲ ‪‬ﻫﻨ‪‬ﺎ ‪‬ﻙ ‪‬ﻣ ‪‬ﻦ ‪‬ﻫ ‪‬ﻮ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ِﻣ ‪‬ﻦ ﺍ ِ‬ ‫ﺍﻟ ‪‬ﻌﻈِﻴ ِﻢ‪،‬ﻭ‪‬ﺍﻟ‪‬ﻨﻌِﻴ ِﻢ ﺍ ﹸﳌﻘِﻴ ِﻢ‪َ ،‬ﻷ‪‬ﻧ ‪‬ﻪ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺲ ‪‬ﻫﻨ‪‬ﺎ ‪‬ﻙ ِﺭ‪‬ﺑ ‪‬ﺢ ﹶﺃ ﹾﻛ‪‬ﺒ ‪‬ﺮ ِﻣ ‪‬ﻦ ﺍﻟـ ‪‬ﺮِﺑ ِﺢ ﺍﻟـﺬِﻱ‬
‫ﺴ ِﻪ ﺍﻟ ﹶﻜ ِﺮ ‪‬ﳝ ِﺔ‪ ،‬ﻭﹶﻟ‪‬ﻴ ‪‬‬
‫ﺍﻟِﺘﺰ‪‬ﺍﻣﹰﺎ ﺑِﺎﻟ ‪‬ﻮ ‪‬ﻋ ِﺪ ﺍﻟﺬِﻱ ‪‬ﻳ ﹾﻘ ﹶﻄ ‪‬ﻌ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﻧ ﹾﻔ ِ‬
‫‪١٥١‬‬
‫ﺼ ﹾﻔ ﹶﻘ ِﺔ ‪.‬‬
‫ﺤ ﹼﻘ ﹸﻘ ‪‬ﻪ ﺍ ﹸﳌ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﻓِﻲ ‪‬ﻫ ِﺬ ِﻩ ﺍﻟ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫ﻭﻟﻨﺤﺪ‪‬ﺙ ﺃﻃﻔﺎﻟﻨﺎ ﻋﻦ ﻣﻮﺍﻗﻒ ﻣﻦ ﺍﻟﺼﱪ ﻭﺍﻟﺜﺒﺎﺕ ﻭﺍﻟﺘﻀﺤﻴﺔ ﻣﻦ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ‪،‬ﻭﰲ ﳎﺘﻤﻌﻨﺎ‬
‫ﺍﳊﺎﺿﺮ‪.‬‬
‫" ﺇﻥ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻌﻘﺎﺋﺪﻳﺔ ﻟﺪﻯ ﺍﳌﺮﺑﲔ ﻭﺍﻵﺑﺎﺀ ﻭﺍﻷﻣﻬﺎﺕ ﳍ ‪‬ﻲ ﻣﺴﺆﻭﻟﻴﺔ ﻫﺎﻣﺔ ﻭﺧﻄـﲑﺓ‬
‫ﻷ‪‬ﺎ ‪‬ﺪﻑ ﺇﱃ ﺧﻠﻖ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺴﻮﻳﺔ ﺍﻟﱵ ﲢﻤﻞ ﺭﺳﺎﻟﺔ ﺍﻹﺳﻼﻡ ﺇﱃ ﺍﻟﻌﺎﱂ ﺑﻜﻞ‬
‫ﻣﺎ ﻳﻬﺪﻑ ﺇﻟﻴﻪ ﺍﻹﺳﻼﻡ ﻣﻦ ﻓﻀﺎﺋﻞ ﻭﺃﺧـﻼﻕ"ﻟﺘﺤﻘﻴـﻖ ﺍﻻﺳـﺘﺨﻼﻑ ﰲ ﺍﻷﺭﺽ‪،‬ﻗـﺎﻝ‬
‫ﺴ ‪‬ﺪ‬
‫ﺠ ‪‬ﻌ ﹸﻞ ﻓِﻴﻬ‪‬ﺎ ﻣ‪‬ﻦ ‪‬ﻳﻔﹾـ ِ‬
‫ﺽ ‪‬ﺧﻠِﻴ ﹶﻔ ﹰﺔ ﻗﹶﺎﻟﹸﻮﹾﺍ ﹶﺃ‪‬ﺗ ‪‬‬‫ﻼِﺋ ﹶﻜ ِﺔ ِﺇﻧ‪‬ﻲ ﺟ‪‬ﺎ ِﻋ ﹲﻞ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﻚ ِﻟ ﹾﻠ ‪‬ﻤ ﹶ‬
‫ﺗﻌﺎﱃ‪ }:‬ﻭِﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻚ ﻗﹶﺎ ﹶﻝ ِﺇﻧ‪‬ﻲ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ﻣ‪‬ـﺎ ﹶﻻ ‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ـﻮ ﹶﻥ {‬ ‫ﺱ ﹶﻟ ‪‬‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﻙ ‪‬ﻭ‪‬ﻧ ﹶﻘ ‪‬ﺪ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬ﺢ ِﺑ ‪‬‬
‫ﺤ ‪‬ﻦ ‪‬ﻧ ‪‬‬
‫ﻚ ﺍﻟ ‪‬ﺪﻣ‪‬ﺎﺀ ‪‬ﻭ‪‬ﻧ ‪‬‬ ‫ﺴ ِﻔ ‪‬‬ ‫ﻓِﻴﻬ‪‬ﺎ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫)‪ (٣٠‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.‬‬
‫" ﻓﻠﻨﻌﻤﻞ ﻋﻠﻰ ﺍﺳﺘﻘﺮﺍﺭ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺛﺒﺎ‪‬ﺎ ﰲ ﺃﻋﻤﺎﻕ ﺃﻧﻔﺲ ﺃﻃﻔﺎﻟﻨﺎ ﻷ‪‬ﺎ ﲡﻌﻠـﻬﻢ ﺃﻋـﺰﺓ ﻓـﻼ‬
‫ﻳﺬﻟﻮﻥ‪،‬ﺑﻞ ﺃﻧﻮﻓﻬﻢ ﺷﺎﳐﺔ ﺃﻣﺎﻡ ﻛﻞ ﻗﻮﻯ ﺍﻷﺭﺽ ﻻ ﺗﺮﻫﺐ ﺳﻠﻄﺎﻧﹰﺎ ﻭﻻ ﲣـﻀﻊ ﳍـﻮﻯ ﻭﻻ‬
‫‪١٥٢‬‬
‫ﺗﻨﻄﻠﻖ ﻭﺭﺍﺀ ﺍﻟﺸﻬﻮﺍﺕ ﻭﺍﳌﻠﺬﺍﺕ‪".‬‬
‫ﺍﳌﻄﻠﺐ ﺍﳊﺎﺩﻱ ﻋﺸﺮ – ﺗﻌﺮﻳﻔﻪ ﺃﻭﻝ ﻣﺎ ﻳﻌﻘﻞ ﺃﺣﻜﺎﻡ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ‪:‬‬
‫ﺻ ‪‬ﻲ‬
‫ﺴ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻫﻠِﻴ ﹸﻜ ‪‬ﻢ ﻧ‪‬ﺎﺭ‪‬ﺍ ‪‬ﻳﻘﹸﻮ ﹸﻝ‪:‬ﺍ ‪‬ﻋ ‪‬ﻤﻠﹸﻮﺍ ِﺑﻄﹶﺎ ‪‬ﻋ ِﺔ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ‪،‬ﻭ‪‬ﺍ‪‬ﺗﻘﹸﻮﺍ ‪‬ﻣﻌ‪‬ﺎ ِ‬
‫ﺱ‪:‬ﻗﹸﻮﺍ ﹶﺃ‪‬ﻧ ﹸﻔ ‪‬‬ ‫‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫‪١٥٣‬‬
‫ﺍﻟﱠﻠ ِﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ‪ ،‬ﻭ ‪‬ﻣﺮ‪‬ﻭﺍ ﹶﺃ ‪‬ﻫﻠِﻴ ﹸﻜ ‪‬ﻢ ﺑِﺎﻟ ﱢﺬ ﹾﻛ ِﺮ‪،‬ﻳ‪‬ﻨﺠِﻴ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِﺭ "‬

‫‪ - ١٥١‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(١٣٤٧ / ١) -‬‬

‫‪ - ١٥٢‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪٢٥٩‬‬
‫ﻱ )‪ ( ٨‬ﺣﺴﻦ‬‫ﺱ ِﻟﻠﹾﺂ ‪‬ﺟ ‪‬ﺮ ‪‬‬ ‫‪- ١٥٣‬ﹶﺃ ‪‬ﺩ ‪‬‬
‫ﺏ ﺍﻟ‪‬ﻨﻔﹸﻮ ِ‬
‫‪١٢٣‬‬
‫ﺤﺠ‪‬ﺎ ‪‬ﺭ ﹸﺓ ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ‪:‬ﻳﻘِﻴ ِﻬ ‪‬ﻢ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ‬
‫ﺱ ﻭ‪‬ﺍﹾﻟ ِ‬
‫ﺴ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻫﻠِﻴ ﹸﻜ ‪‬ﻢ ﻧ‪‬ﺎﺭ‪‬ﺍ ‪‬ﻭﻗﹸﻮ ‪‬ﺩﻫ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﻗﺘ‪‬ﺎ ‪‬ﺩ ﹶﺓ‪،‬ﻗﹸﻮﺍ ﹶﺃ‪‬ﻧ ﹸﻔ ‪‬‬
‫ﺼ‪‬ﻴِﺘ ِﻪ‪ ،‬ﻭﹶﺃ ﹾﻥ ‪‬ﻳﻘﹸﻮ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﺑﹶﺄ ‪‬ﻣ ِﺮ ﺍﻟﱠﻠ ِﻪ ‪‬ﻳ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ِﺑ ِﻪ ‪‬ﻭ‪‬ﻳﺴ‪‬ﺎ ِﻋ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋﹶﻠﻴ‪‬ـ ِﻪ‪،‬ﹶﻓِﺈﺫﹶﺍ‬
‫ِﺑﻄﹶﺎ ‪‬ﻋ ِﺔ ﺍﻟﱠﻠ ِﻪ‪ ،‬ﻭ‪‬ﻳ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬ﻌ ِ‬
‫‪١٥٤‬‬
‫ﺼ‪‬ﻴ ﹰﺔ ‪‬ﺭ ‪‬ﺩ ‪‬ﻋ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ‪ ،‬ﻭ ‪‬ﺯ ‪‬ﺟ ‪‬ﺮ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ "‬
‫ﺖ ِﻟﱠﻠ ِﻪ ‪‬ﻣ ‪‬ﻌ ِ‬
‫‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﺴ ‪‬ﻦ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻰ ‪ -‬ﺭﺿﻰ ﺍﷲ‬ ‫ﺤ‪‬‬ ‫ﺖ ﹶﺃﺑ‪‬ﺎ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪ - -‬ﻗﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﺧ ﹶﺬ ﺍﹾﻟ ‪‬‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ِﻦ ِﺯﻳ‪‬ﺎ ٍﺩ ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﻭﻋﻦ ‪‬ﻣ ‪‬‬
‫ﺠ ‪‬ﻌﹶﻠﻬ‪‬ﺎ ﻓِﻰ ﻓِﻴ ِﻪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ِ » -
-‬ﻛ ٍﺦ ِﻛ ٍﺦ ‪ِ -‬ﻟ‪‬ﻴ ﹾﻄ ‪‬ﺮ ‪‬ﺣﻬ‪‬ﺎ‬ ‫ﺼ ‪‬ﺪﹶﻗ ِﺔ‪،‬ﹶﻓ ‪‬‬‫ﻋﻨﻬﻤﺎ ‪ -‬ﺗ ‪‬ﻤ ‪‬ﺮ ﹰﺓ ِﻣ ‪‬ﻦ ‪‬ﺗ ‪‬ﻤ ِﺮ ﺍﻟ ‪‬‬
‫ﺼ ‪‬ﺪﹶﻗ ﹶﺔ «‪.١٥٥‬‬ ‫ﺕ ﹶﺃﻧ‪‬ﺎ ﹶﻻ ‪‬ﻧ ﹾﺄ ﹸﻛ ﹸﻞ ﺍﻟ ‪‬‬
‫ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ‪ -‬ﹶﺃﻣ‪‬ﺎ ‪‬ﺷ ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫ﺴ ‪‬ﻦ ﺑ‪‬ـ ‪‬ﻦ ‪‬ﻋﻠِـ ‪‬ﻲ‬ ‫ﺼ ‪‬ﺪﹶﻗ ِﺔ‪،‬ﹶﻓ‪‬ﺘﻨ‪‬ﺎ ‪‬ﻭ ﹶﻝ ﺍﹾﻟﺤ‪‬ـ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﹸﺃِﺗ ‪‬ﻲ ِﺑ‪‬ﺘ ‪‬ﻤ ٍﺮ ِﻣ ‪‬ﻦ ‪‬ﺗﻤ‪‬ـ ِﺮ ﺍﻟـ ‪‬‬
‫‪١٥٦‬‬
‫ﺼ ‪‬ﺪﹶﻗ ﹸﺔ‪.‬‬
‫ﺤ ﱡﻞ ﹶﻟﻨ‪‬ﺎ ﺍﻟ ‪‬‬‫ﻼ ﹶﻛﻬ‪‬ﺎ ﻓِﻲ ﻓِﻴ ِﻪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪ِ :‬ﻛ ‪‬ﺦ ِﻛ ‪‬ﺦ‪ِ،‬ﺇﻧ‪‬ﺎ ﹶﻻ ‪‬ﺗ ِ‬ ‫‪‬ﺗ ‪‬ﻤ ‪‬ﺮ ﹰﺓ‪،‬ﹶﻓ ﹶ‬
‫ﺼ ‪‬ﺪﹶﻗ ِﺔ ﹶﻓﹶﺄﹾﻟﻘﹶﺎﻫ‪‬ﺎ ﻓِﻲ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪‬ﺗ ‪‬ﻤ ‪‬ﺮ ﹰﺓ ِﻣ ‪‬ﻦ ‪‬ﺗ ‪‬ﻤ ِﺮ ﺍﻟ ‪‬‬
‫ﺴ ‪‬ﻦ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻲ ‪‬ﺭ ِ‬
‫ﺤ‪‬‬‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ‪‬ﺧ ﹶﺬ ﺍﹾﻟ ‪‬‬
‫ﺤﻤ‪‬ـ ٍﺪ ﻻ ‪‬ﺗﺤِـ ﱡﻞ ﹶﻟﻨ‪‬ـﺎ‬ ‫ﺖ ﹶﺃﻧ‪‬ﺎ ﺁ ﹶﻝ ‪‬ﻣ ‪‬‬ ‫ﻓِﻴ ِﻪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪ :‬ﹶﻛ ‪‬ﺦ ﹶﻛ ‪‬ﺦ‪،‬ﹶﺃﹾﻟ ِﻘﻬ‪‬ﺎ‪،‬ﹶﻓﹶﺄﹾﻟﻘﹶﺎﻫ‪‬ﺎ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﹶﺃﻣ‪‬ﺎ ‪‬ﻋِﻠﻤ‪ ‬‬
‫‪١٥٧‬‬
‫ﺼ ‪‬ﺪﹶﻗﺔﹸ؟"‬
‫ﺍﻟ ‪‬‬
‫ﻭﺍﻟﺴﺮ ﰲ ﻫﺬﺍ‪:‬‬
‫ﺣﱴ ﻳﻔﺘﺢ ﺍﻟﻮﻟﺪ ﻋﻴﻨﻴﻪ ﻣﻨﺬ ﻧﺸﺄﺗﻪ ﻋﻠﻰ ﺃﻭﺍﻣﺮ ﺍﷲ ﻓ‪‬ﻴ ‪‬ﺮﻭ‪‬ﺽ ﻋﻠﻰ ﺍﻣﺘﺜﺎﳍﺎ‪،‬ﻭﻋﻠﻰ ﺍﺟﺘﻨﺎﺏ ﻧﻮﺍﻫﻴﻪ‬
‫ﻓﻴ‪‬ﺪﺭ‪‬ﺏ ﻋﻠﻰ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻨﻬﺎ‪...‬ﻭﺣﲔ ﻳﺘﻔﻬﻢ ﺍﻟﻮﻟﺪ ﻣﻨﺬ ﺗﻌﻘﹼﻠﻪ ﺃﺣﻜﺎﻡ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ‪،‬ﻭﻳـﺮﺗﺒﻂ‬
‫ﻣﻨﺬ ﺻﻐﺮﻩ ﺑﺄﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻓﺈﻧﻪ ﻻ ﻳﻌﺮﻑ ﺳﻮﻯ ﺍﻹﺳﻼﻡ ﺗﺸﺮﻳﻌﹰﺎ ﻭﻣﻨﻬﺎﺟﹰﺎ‪..‬‬

‫‬

‫ﻱ )‪ ( ٣١٨٩٦‬ﺻﺤﻴﺢ‬ ‫‪ - ١٥٤‬ﺟ‪‬ﺎﻣِ ‪‬ﻊ ﺍﹾﻟ‪‬ﺒﻴ‪‬ﺎ ِﻥ ﻓِﻲ ‪‬ﺗ ﹾﻔ ِ‬

‫ﺴ ِﲑ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ﻟِﻠ ﱠﻄ‪‬ﺒ ِﺮ ‪‬‬
‫‪ - ١٥٥‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ١٤٩١) (٣ / ٦) -‬‬
‫‪ - ١٥٦‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٣٢٩٤)(٨٩ / ٨) -‬ﺻﺤﻴﺢ‬
‫‪ - ١٥٧‬ﻣﺴﻨﺪ ﺃﰊ ﻋﻮﺍﻧﺔ )‪ ( ٢١٠٩‬ﺻﺤﻴﺢ‬
‫‪١٢٤‬‬
 ‫‪@ @ïãbrÛa@szj½a‬‬
‫‪@ @ð…bjÈÛa@õbäjÛa‬‬

‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪:‬ﺗﻜﺎﻣﻞ ﺍﻟﻌﻘﻴﺪﺓ ﻣﻊ ﺍﻟﻌﺒﺎﺩﺓ ﰲ ﺗﺮﺑﻴﺔ ﺍﻟﻄﻔﻞ ‪:‬‬

‫" ﺇﻥ ﺍﻟﻄﻔﻮﻟﺔ ﻟﻴﺴﺖ ﻣﺮﺣﻠﺔ ﺗﻜﻠﻴﻒ ﻭﺇﳕﺎ ﻫﻲ ﻣﺮﺣﻠﺔ ﺇﻋﺪﺍﺩ ﻭﺗﺪﺭﻳﺐ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻣﺮﺣﻠـﺔ‬
‫ﺍﻟﺘﻜﻠﻴﻒ ﻋﻨﺪ ﺍﻟﺒﻠﻮﻍ ‪.‬‬
‫ﻭﺍﻟﻌﺒﺎﺩﺓ ﻫﻲ ﺍﻟﻄﺎﻋﺔ ﺍﳌﺘﻜﺎﻣﻠﺔ ﺍﳌﺘﺮﺍﻓﻘﺔ ﺍﳌﺘﺮﺍﺑﻄﺔ ﻣﻊ ﻛﻤﺎﻝ ﺍﳋﻮﻑ ﻭﻛﻤﺎﻝ ﺍﳊﺐ‪،‬ﻭﺍﻟﻄﺎﻋـﺔ‬
‫ﻣﻨﺒﺜﻘﺔ ﻋﻦ ﻗﻨﺎﻋﺔ ﻋﻘﻠﻴﺔ ﺑﺄﻥ ﺍﷲ ﺗﻌﺎﱃ ﺧﺎﻟﻖ ﻛﻞ ﺷﻲﺀ ﻭﻗﺎﺩﺭ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ‪،‬ﻳﺪﺧﻞ ﺍﳉﻨـﺔ‬
‫‪١٥٨‬‬
‫ﺍﻟﺼﺎﳊﲔ ﻣﻦ ﻋﺒﺎﺩﻩ ﻭﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ ﺍﻷﺷﻘﻴﺎﺀ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ ﻣﻦ ﺧﻠﻘﻪ "‬
‫" ﻭﺍﻟﻌﺒﺎﺩﺓ ﻫﻲ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ﻭﺣﺪﻩ ﻭﺍﻟﺘﻠﻘﻲ ﻣﻦ ﺍﷲ ﻭﺣﺪﻩ ﰲ ﺃﻣﺮ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﱠﰒ ﻫﻲ ﺍﻟﺼﻠﺔ‬
‫‪١٥٩‬‬
‫ﺍﻟﺪﺍﺋﻤﺔ ﺑﺎﷲ ﰲ ﻫﺬﺍ ﻛﻠﻪ "‬
‫ﺇ ﱠﻥ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﺍﻟﻌﺒﺎﺩﻳﺔ ﺇﳕﺎ ﻫﻲ ﻣﻨﺒﺜﻘﺔ ﻋﻦ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺳﺎﺳﻴﺔ؛ﺃﻻ ﻭﻫﻲ ﺍﻹﳝﺎﻥ ﺑـﺎﷲ‬
‫ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺍﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ‪.‬‬
‫ﻓﻠﻮ ﺍﻧﻌﺪﻡ ﺇﳝﺎﻥ ﺍﳌﺴﻠﻢ ﺑﺮﺳﺎﻟﺔ ﺳﻴﺪﻧﺎ ﳏﻤﺪ –
– ﻭﻧﺒﻮﺗﻪ ﳌﺎ ﻛﺎﻥ ﻫﻨﺎﻙ ﺻﻼﺓ ﻭﺻـﻮﻡ ﻭﻻ‬
‫ﺣﺞ ﻭﻻ ﺯﻛﺎﺓ‪.‬‬
‫" ﻭﺑﺎﻋﺘﺒﺎﺭ ﺃ ﱠﻥ ﺍﻟﻌﻘﻴﺪﺓ ﺃﺻﻞ ﻭﻋﻨﻬﺎ ﻗﺪ ﺻﺪﺭﺕ ﺍﻟﻌﺒﺎﺩﺓ‪،‬ﻓﺈ ﱠﻥ ﻓﺼﻞ ﺍﻟﻌﺒﺎﺩﺓ ﻋﻦ ﺍﻟﻌﻘﻴﺪﺓ ﻳﻌﺘـﱪ‬
‫ﲟﺜﺎﺑﺔ ﻓﺼﻞ ﺍﻟﺸﺠﺮﺓ ﻋﻦ ﺟﺬﺭﻫﺎ‪،...،‬ﻭﺫﻟﻚ ﺃ ﱠﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻫﻲ ﺍﻟﺘﺮﲨﺔ ﺍﶈﺴﻮﺳﺔ ﻟﺼﺪﻕ ﺍﻹﳝﺎﻥ‬
‫‪١٦٠‬‬
‫ﻭﺣﺴﻦ ﺗﺮﻛﺰ ﺍﻟﻌﻘﻴﺪﺓ ﰲ ﻗﻠﺐ ﺍﳌﺆﻣﻦ "‬
‫" ﻭﺍﻟﻌﻘﻴﺪﺓ ﲤﺜﻞ ﺍﳉﺎﻧﺐ ﺍﻟﻨﻈﺮﻱ ﻣﻦ ﺍﻟﺪﻳﻦ ﻭﻗﺪ ﺩﻋﺎ ﺍﻟﺮﺳﻮﻝ –
‪ -‬ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬـﺎ ﰲ ﺑـﺪﺀ‬
‫‪١٦١‬‬
‫ﺭﺳﺎﻟﺘﻪ‪،‬ﺃﻣ‪‬ﺎ ﺍﻟﺸﺮﻳﻌﺔ ﻓﻬﻲ ﺍﳉﺎﻧﺐ ﺍﻟﻌﻤﻠﻲ ﻣﻦ ﺍﻟﺪﻳﻦ "‬

‫‪- ١٥٨‬ﺣﻠﱯ‪ ،‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻃﻌﻤﻪ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ‪،‬ﺹ‪١٤٠‬‬
‫‪ - ١٥٩‬ﳏﻤﺪ ﻗﻄﺐ‪،‬ﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺟـ‪ ،٣٤/١‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪ ،‬ﻁ‪١٤٠٢ ،٦‬ﻫـ ‪١٩٨٢ -‬ﻡ‬
‫‪ - ١٦٠‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪،‬ﺹ‪١٤١‬‬
‫‪ - ١٦١‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪،‬ﺹ ‪.٢٦٣‬‬
‫‪١٢٥‬‬
‫" ﺇ ﱠﻥ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﻌﺒﺎﺩﻳﺔ ﻫﻲ ﺍﻷﻣﻮﺭ ﺍﳌﻬﻤﺔ ﺍﻟﱵ ﻻ ﺑ ‪‬ﺪ ﻣﻦ ﺃﺧﺬﻫﺎ ﺑﻜﻞ ﺍﻫﺘﻤﺎﻡ ﻭﺟﺪﻳـﺔ ﻋﻠـﻰ‬
‫ﻃﺮﻳﻖ ﺗﻜﻤﻠﺔ ﺑﻨﺎﺀ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺴﻠﻢ ﻭﺗﺘﻢ ﻫﺬﻩ ﺍﳋﻄﻮﺓ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﳌﺮﺑﲔ؛ﺑﺄﻥ ﻳﻌﻮ‪‬ﺩﻭﺍ‬
‫ﺍﻟﻄﻔﻞ ﻋﻠﻰ ﳑﺎﺭﺳﺔ ﺍﻷﻣﻮﺭ ﺍﻟﻌﺒﺎﺩﻳﺔ ﻣﻦ ﺻﻮﻡ ﻭﺻﻼﺓ ﻭﻣﺎ ﺷﺎﺑﻪ ﺫﻟﻚ‪،‬ﻭﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺫﻟﻚ ﺗﻌﻮﻳﺪ‬
‫ﺍﻟﻄﻔﻞ ﻭﲤﺮﻳﻨﻪ ﻋﻠﻰ ﻓﻌﻞ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻄﺎﻋﺎﺕ ‪،‬ﻭﺇﻥ ﱂ ﻳﺪﺭﻙ ﻣﺎ ﺍﻟﻔﺎﺋﺪﺓ ﻣﻨـﻬﺎ‪،‬ﻭﻣﺎ ﺍﳌﻨﻔﻌـﺔ‬
‫ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻴﻬﺎ‪،‬ﺇ ﹼﻻ ﺃ ﱠﻥ ﳑﺎﺭﺳﺘﻪ ﻋﻠﻰ ﻓﻌﻠﻬﺎ ﻣﻊ ﺗﺸﺠﻴﻌﻪ ﻋﻠﻴﻬﺎ ﲝﻴﺚ ﺗﺼﺒﺢ ﻋـﺎﺩﺓ ﻟﺪﻳـﻪ‪،‬ﻓﻼ‬
‫ﺐ ﺃﻥ ﻳﺆﺩﻱ ﺻﻼﺗﻪ‪،‬ﻭﺣﱴ ﺗﺼﺒﺢ ﺍﻟﺼﻼﺓ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻓﺎﺋﺪﺓ ﺟﺰﺀﹰﺍ‬
‫ﻳﺼﻌﺐ ﻋﻠﻴﻪ ﻣﱴ ﻛﱪ ﻭﺷ ‪‬‬
‫‪١٦٢‬‬
‫ﻣﻦ ﺗﻔﻜﲑﻩ ﻭﺳﻠﻮﻛﻪ "‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪:‬ﺍﻟﺼﻼﺓ ‪:‬‬
‫ﺍﻟﺼﻼﺓ ﰲ ﺍﻻﺻﻄﻼﺡ‪ ":‬ﻫﻲ ﺃﻗﻮﺍﻝ ﻭﺃﻓﻌﺎﻝ ﻣﻔﺘﺘﺤﺔ ﺑﺎﻟﺘﻜﺒﲑ ﻭﳐﺘﺘﻤـﺔ ﺑﺎﻟﺘﺴﻠﻴﻢ‪،‬ﺑـﺸﺮﺍﺋﻂ‬
‫ﳐﺼﻮﺻﺔ"‪.١٦٣‬‬
‫ﻣﺮﺍﺣﻞ ﺗﺄﺳﻴﺲ ﺍﻟﻌﺒﺎﺩﺓ ﻟﺪﻯ ﺍﻟﻄﻔﻞ ﺍﳌﺴﻠﻢ ‪:‬‬
‫)‪ (١‬ﻣﺮﺣﻠﺔ ﺍﻷﻣﺮ ﺑﺎﻟﺼﻼﺓ ‪:‬‬
‫ﻳﺒﺪﺃ ﺍﻟﻮﺍﻟﺪﺍﻥ ﺑﺘﻮﺟﻴﻪ ﺍﻷﻭﺍﻣﺮ ﻟﻠﻄﻔﻞ ﺑﺄﻥ ﻳﻘﻒ ﻣﻌﻬﻤﺎ ﰲ ﺍﻟﺼﻼﺓ ﻭﺫﻟـﻚ ﰲ ﺑﺪﺍﻳـﺔ ﻭﻋﻴـﻪ‬
‫‪١٦٤‬‬
‫ﻭﺇﺩﺭﺍﻛﻪ‪.‬‬
‫" ﻻﺑﺪ‪ ‬ﺃﻥ ﺗﻘﻮﻡ ﺍﻟﺘﺮﺑﻴﺔ ﰲ ﺍﻟﺒﻴﺖ ﻋﻦ ﻃﺮﻳﻖ ﺍﶈﺎﻛﺎﺓ ﻭﺍﻟﻘﺪﻭﺓ ﻭﺍﻟﺘﻠﻘﲔ‪،‬ﺫﻟﻚ ﺃﻥ ﺍﻟﻄﻔﻞ ﻳﻨـﺸﺄ‬
‫ﻓﻴﻌﻤﻞ ﻣﺎ ﻳﻌﻠﱢﻤﻪ ﺃﺑﻮﺍﻩ‪،‬ﻓﺈﺫﺍ ﻛﺎﻧﺎ ﻳﻘﻴﻤﺎﻥ ﺍﻟﺼﻼﺓ ﻓﻌﻞ ﻣﺜﻠﻬﻤﺎ ﻭﺍﻧﻄﺒﻌﺖ ﰲ ﺫﻫﻨﻪ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ‬
‫‪١٦٥‬‬
‫ﻭﺗﺄﺛﺮ ‪‬ﺎ ﻣﺪﻯ ﺍﳊﻴﺎﺓ"‬

‫‪ - ١٦٢‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪،‬ﺹ‪٢٦٥‬‬

‫‪ - ١٦٣‬ﺍﳉﺰﻳﺮﻱ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﻋﻮﺽ‪ ،‬ﺍﻟﻔﻘﻪ ﻋﻠﻰ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﺟـ‪ ،١٣٨/١‬ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻣﺆﺳـﺴﺔ ﺍﳌﺨﺘـﺎﺭ‪،‬‬
‫ﻁ‪١٤٢٢ ،١‬ﻫـ ‪ ٢٠٠١ -‬ﻡ‪.‬‬
‫‪ - ١٦٤‬ﺍﻧﻈﺮ ﺇﱃ ﺍﻟﻌﻚ‪،‬ﺧﺎﻟﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪،‬ﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ ﻭﺍﻟﺒﻨﺎﺕ ﰲ ﺿﻮﺀ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪،‬ﺹ ‪ .١٢١‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒـﺎﺭ‪،‬‬
‫ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪ .٢٧٢‬ﺣﻠﱯ‪ ،‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻃﻌﻤﻪ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ‬
‫ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ‪،‬ﺹ‪ .١٤٥‬ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻄﻴﺐ‪،‬ﺯﻫﺪﻱ ﳏﻤﺪ ﻋﻴﺪ‪ ،‬ﺗﺮﺑﻴﺔ ﺍﻟﻄﻔﻞ ﰲ ﺍﻹﺳـﻼﻡ‪،‬ﺹ‪ .٦٠‬ﲰـﻴﺢ ﺃﺑـﻮ ﻣﻐﻠـﻲ‬
‫ﻭﺁﺧﺮﻭﻥ‪،‬ﺗﺮﺑﻴﺔ ﺍﻟﻄﻔﻞ ﰲ ﺍﻹﺳﻼﻡ‪،‬ﺹ ‪٥٥‬‬
‫‪ - ١٦٥‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ‪٢٧٢‬‬
‫‪١٢٦‬‬
‫)‪ (٢‬ﻣﺮﺣﻠﺔ ﺗﻌﻠﻴﻢ ﺍﻟﻄﻔﻞ ﺍﻟﺼﻼﺓ‪:‬ﺣﻴﺚ ﻳﺒﺪﺃ ﺍﻟﻮﺍﻟﺪﺍﻥ ﺑﺘﻌﻠﻴﻢ ﺍﻟﻄﻔﻞ ﺃﺭﻛﺎﻥ ﺍﻟﺼﻼﺓ ﻭﻭﺍﺟﺒﺎ‪‬ﺎ‬
‫ﻭﻣﻔﺴﺪﺍ‪‬ﺎ ﻭﻗﺪ ﺣﺪﺩ ﺍﻟﻨﱯ –
– ﺳ ‪‬ﻦ ﺍﻟﺴﺎﺑﻌﺔ ﺑﺪﺍﻳﺔ ﺍﳌﺮﺣﻠﺔ ﻟﻠﺘﻌﻠﻴﻢ‪.‬‬
‫ﺼِﺒ ‪‬ﻰ‬
‫ﻚ ‪‬ﺑ ِﻦ ﺍﻟ ‪‬ﺮﺑِﻴ ِﻊ ‪‬ﺑ ِﻦ ‪‬ﺳ‪‬ﺒ ‪‬ﺮ ﹶﺓ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﺟ ‪‬ﺪ ِﻩ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ » -
-‬ﻣﺮ‪‬ﻭﺍ ﺍﻟ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﹾﻟ ‪‬ﻤِﻠ ِ‬
‫‪١٦٦‬‬
‫ﺿ ِﺮﺑ‪‬ﻮ ‪‬ﻩ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ «‪.‬‬ ‫ﲔ ﻓﹶﺎ ‪‬‬‫ﺸ ‪‬ﺮ ِﺳِﻨ ‪‬‬ ‫ﲔ ﻭ‪ِ‬ﺇﺫﹶﺍ ‪‬ﺑﹶﻠ ﹶﻎ ‪‬ﻋ ‪‬‬ ‫ﻼ ِﺓ ِﺇﺫﹶﺍ ‪‬ﺑﹶﻠ ﹶﻎ ‪‬ﺳ‪‬ﺒ ‪‬ﻊ ِﺳِﻨ ‪‬‬
‫ﺼﹶ‬ ‫ﺑِﺎﻟ ‪‬‬
‫" ﺍﻧﻈﺮ ﰲ ﻗﻮﻟﻪ‪:‬ﻣﺮﻭﺍ ﳌﺪﺓ ﺛﻼﺙ ﺳﻨﻮﺍﺕ ﻳﻌﲏ ﻣﻦ ﺳﺒﻊ ﺇﱃ ﻋﺸﺮ‪،‬ﺛﻼﺙ ﺳﻨﻮﺍﺕ ﰲ ﻛﻞ ﺳﻨﺔ‬
‫‪ ٣٦٠‬ﻳﻮﻣﺎ ﺗﻘﺮﻳﺒﺎ ﰲ ‪ ٣‬ﺳﻨﻮﺍﺕ = ‪ ١٠٨٠‬ﻳﻮﻣﺎ ﺗﻘﺮﻳﺒﺎ ﰲ ﲬﺲ ﺃﻭﺍﻣﺮ ﻋﻨﺪ ﻛﻞ ﺻﻼﺓ ﺗﻘﻮﻝ‬
‫‪١٦٧‬‬
‫ﺻ ﱢﻞ = ‪ ٥٤٠٠ = ٥ × ١٠٨٠‬ﺃﻣﺮ ﺑﺎﻟﺼﻼﺓ ﺑﺪﻭﻥ ﺿﺮﺏ ﺃﻭ ‪‬ﺮ ﺃﻭ ﺗﻌﺬﻳﺐ ‪".‬‬ ‫ﻟﻪ‪ :‬‬
‫ﻯ‬
‫ﺴ ‪‬ﻌ ِﺪ ‪‬‬
‫ﺤ ‪‬ﻮﺭ‪‬ﺍ ِﺀ ﺍﻟ ‪‬‬
‫ﻟﻘﺪ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ –
– ﻳﻌﻠﻢ ﺍﻷﻃﻔﺎﻝ ﻣﺎ ﳛﺘﺎﺟﻮﻧﻪ ﰲ ﺍﻟﺼﻼﺓ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻰ ﺍﹾﻟ ‪‬‬
‫ﺕ ﹶﺃﻗﹸﻮﹸﻟ ‪‬ﻬ ‪‬ﻦ ﻓِـﻰ‬
‫ﺴ ‪‬ﻦ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻰ ﺭﺿﻰ ﺍﷲ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻋﱠﻠ ‪‬ﻤﻨِﻰ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ -
-‬ﹶﻛِﻠﻤ‪‬ﺎ ٍ‬ ‫ﺤ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬‬
‫ﺖ ‪‬ﻭﺑ‪‬ﺎ ِﺭ ‪‬ﻙ ﻟِـﻰ‬‫ﺖ ‪‬ﻭ‪‬ﺗ ‪‬ﻮﱠﻟﻨِﻰ ﻓِﻴ ‪‬ﻤ ‪‬ﻦ ‪‬ﺗ ‪‬ﻮﱠﻟ‪‬ﻴ ‪‬‬
‫ﺖ ‪‬ﻭﻋ‪‬ﺎِﻓﻨِﻰ ﻓِﻴ ‪‬ﻤ ‪‬ﻦ ﻋ‪‬ﺎﹶﻓ‪‬ﻴ ‪‬‬ ‫ﺍﹾﻟ ِﻮ‪‬ﺗ ِﺮ » ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺍ ‪‬ﻫ ِﺪﻧِﻰ ﻓِﻴ ‪‬ﻤ ‪‬ﻦ ‪‬ﻫ ‪‬ﺪ‪‬ﻳ ‪‬‬
‫ﺖ‬
‫ﻚ ‪‬ﻭِﺇ‪‬ﻧ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ِﺬ ﱡﻝ ‪‬ﻣ ‪‬ﻦ ﻭ‪‬ﺍﹶﻟﻴ‪‬ـ ‪‬‬‫ﻚ ‪‬ﺗ ﹾﻘﻀِﻰ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ﹾﻘﻀ‪‬ﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬ ‫ﺖ ﹶﻓِﺈ‪‬ﻧ ‪‬‬
‫ﻀ‪‬ﻴ ‪‬‬‫ﺖ ‪‬ﻭِﻗﻨِﻰ ‪‬ﺷ ‪‬ﺮ ﻣ‪‬ﺎ ﹶﻗ ‪‬‬ ‫ﻓِﻴﻤ‪‬ﺎ ﹶﺃ ‪‬ﻋ ﹶﻄ‪‬ﻴ ‪‬‬
‫ﺖ «‪.١٦٨‬‬ ‫ﺖ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﹶﻟ‪‬ﻴ ‪‬‬
‫‪‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ﹾﻛ ‪‬‬
‫)‪(٣‬ﻣﺮﺣﻠﺔ ﺍﻷﻣﺮ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﻀﺮﺏ ﻋﻠﻰ ﺗﺮﻛﻬﺎ‪:‬‬
‫" ﻭﺗﺒﺪﺃ ﰲ ﺳ ‪‬ﻦ ﺍﻟﻌﺎﺷﺮﺓ ﻣﻦ ﻋﻤﺮ ﺍﻟﻄﻔﻞ‪،‬ﻓﺈﺫﺍ ﻗـﺼ‪‬ﺮ ﰲ ﺻـﻼﺗﻪ ﺃﻭ ‪‬ـﺎﻭﻥ ﻭﺗﻜﺎﺳـﻞ ﰲ‬
‫ﺇﺩﺍﺋﻬﺎ‪،‬ﻓﻌﻨﺪ ﺫﻟﻚ ﳚﻮﺯ ﻟﻠﻮﺍﻟﺪﻳﻦ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻀﺮﺏ ﺗﺄﺩﻳﺒﹰﺎ ﻟـﻪ ﻋﻠـﻰ ﻣـﺎ ﻓـﺮﻁ ﰲ ﺣـﻖ‬
‫‪١٦٩‬‬
‫ﻧﻔﺴﻪ‪،‬ﻭﻋﻠﻰ ﻇﻠﻤﻪ ﳍﺎ ﺑﺎﺗﺒﺎﻉ ﺳﺒﻞ ﺍﻟﺸﻴﻄﺎﻥ "‬
‫ﻭﻳﻜﻮﻥ ﺍﻟﻀﺮﺏ " ﺿﺮﺏ ﺍﳌﻌﻠﻢ ﺍﳌﺮﰊ ﺍﳌﺸﻔﻖ ﻻ ﺿﺮﺏ ﺍﳌﻨﺘﻘﻢ ‪،‬ﻭﺫﻟﻚ ﻟﻜﻲ ﻳﻀﻌﻮﺍ ﺍﻟﻄﻔـﻞ‬
‫ﰲ ﻣﻮﻗﻊ ﺍﳉﺪﻳﺔ ﻭﻟﻴﻌﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﺟ ‪‬ﺪ ﻻ ﻫﺰﻝ ﻓﻴﻪ‪،‬ﻓﻌﻞ ﻻ ﻗﻮﻝ‪،‬ﻭﻳﺸﺘﺮﻁ ﰲ ﺍﻟﻀﺮﺏ ﺃﻥ‬
‫‪١٧٠‬‬
‫ﻳﺆﱂ ﺑﻌﺾ ﺍﻟﺸﻲﺀ ﻻ ﺃﻥ ﻳﺸﻮﻩ ﺃﻭ ﳚﺮﺡ "‬

‫‪ - ١٦٦‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ -‬ﺍﳌﻜﱰ ‪ ( ٤٩٤) -‬ﺻﺤﻴﺢ‬

‫‪.htm٢٠http://saaid.net/tarbiah/ - ١٦٧‬‬
‫‪ - ١٦٨‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٤٦٦) -‬ﺻﺤﻴﺢ‬
‫‪ - ١٦٩‬ﺍﻟﻌﻚ‪،‬ﺧﺎﻟﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪،‬ﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ ﻭﺍﻟﺒﻨﺎﺕ ﰲ ﺿﻮﺀ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪،‬ﺹ‪١٢٢‬‬
‫‪ - ١٧٠‬ﺣﻠﱯ‪ ،‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻃﻌﻤﻪ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ‪،‬ﺹ‪١٤٩‬‬
‫‪١٢٧‬‬
‫ﺃﻥ ﻧﻔﻬﻢ ﺍﻟﻄﻔﻞ ﺳﺒﺐ ﺍﻟﻀﺮﺏ ﻛﺄﻥ ﻧﻘﻮﻝ ﳍﻢ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ –
‪،-‬ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ﺑ‪‬ـ ِﻦ‬
‫ﻼ ِﺓ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹶﺃ‪‬ﺑﻨ‪‬ـﺎ ُﺀ‬
‫ﺼﹶ‬‫ﺐ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﺟ ‪‬ﺪ ِﻩ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -
-‬ﻣﺮ‪‬ﻭﺍ ﹶﺃ ‪‬ﻭ ﹶﻻ ‪‬ﺩ ﹸﻛ ‪‬ﻢ ﺑِﺎﻟ ‪‬‬ ‫‪‬ﺷ ‪‬ﻌ‪‬ﻴ ٍ‬
‫‪١٧١‬‬
‫ﲔ ‪‬ﻭﹶﻓ ‪‬ﺮﻗﹸﻮﺍ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻓِﻰ ﺍﹾﻟ ‪‬ﻤﻀ‪‬ﺎ ِﺟ ِﻊ «‪.‬‬
‫ﺸ ِﺮ ِﺳِﻨ ‪‬‬
‫ﺿ ِﺮﺑ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹶﺃ‪‬ﺑﻨ‪‬ﺎ ُﺀ ‪‬ﻋ ‪‬‬
‫ﲔ ﻭ‪‬ﺍ ‪‬‬
‫‪‬ﺳ‪‬ﺒ ِﻊ ِﺳِﻨ ‪‬‬
‫)‪ (٤‬ﻣﺮﺣﻠﺔ ﺍﺻﻄﺤﺎﺏ ﺍﻷﻃﻔﺎﻝ ﺇﱃ ﺍﳌﺴﺎﺟﺪ ﻟﺼﻼﺓ ﺍﳉﻤﺎﻋﺔ‪:‬‬
‫" ﺍﻟﺼﻼﺓ ﻓﺮﻳﻀﺔ ﻋﺒﺎﺩﻳﺔ ﻏﲑ ﺃ ﱠﻥ ﳍﺎ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﻭﺍﻟﺜﻤﺎﺭ ﺍﻟﻜﺜﲑﺓ‪،‬ﻓﻬﻲ ﺗﺸﺪ ﺍﳌـﺆﻣﻨﲔ ﺑﺮﺑـﺎﻁ‬
‫ﺍﻹﳝﺎﻥ‪،‬ﻓﺘﻘﻮﻱ ﺍﻟﺮﺍﺑﻄﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﲝﺼﻮﻝ ﺍﻟﺘﻌﺎﺭﻑ ﺩﺍﺧﻞ ﺍﳌﺴﺠﺪ‪،‬ﻓﻜﻢ ﻫﻮ ﻓﻌﻞ ﺣﺴﻦ ﺃﻥ‬
‫ﻳﺼﻄﺤﺐ ﺍﻵﺑﺎﺀ ﻭﺍﳌﺮﺑﻮﻥ ﺍﻷﻃﻔﺎﻝ ﺇﱃ ﺍﳌﺴﺎﺟﺪ ﻭﻗﺪ ﺍﺭﺗﺪﻭﺍ ﺍﻟﻠﺒـﺎﺱ ﺍﻷﺑـﻴﺾ ﺍﻟﻨﻈﻴـﻒ‬
‫ﻣﺘﻄﻬﺮﻳﻦ ﻟﻠﺼﻼﺓ‪،‬ﻣﺘﻮﺿﺌﲔ ﳍﺎ ﺍﻟﻮﺿﻮﺀ ﺍﻟﺘـﺎﻡ‪،...،‬ﻭﻳﻘﺒـﻞ ﺍﳌﺮﺑـﻮﻥ ﻣـﻊ ﺃﻃﻔـﺎﳍﻢ ﺇﱃ‬
‫ﺍﳌﺴﺎﺟﺪ‪،‬ﻭﻗﻠﻮ‪‬ﻢ ﻋﺎﻣﺮﺓ ﺑﺎﻹﳝﺎﻥ ﻣﺸﺘﺎﻗﺔ ﻟﻠﻤﺜﻮﻝ ﺑﲔ ﻳﺪﻱ ﺭ‪‬ﺎ ﻃﻤﻌﹰﺎ ﲟﺮﺿﺎﺗﻪ ﻭﺟﻨﺎﺗﻪ ﻭﺧﻮﻓﹰﺎ‬
‫‪١٧٢‬‬
‫ﻣﻦ ﻏﻀﺒﻪ ﻭﻧﺎﺭﻩ "‬
‫" ﻭﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﺗﺮﺑﻴﺔ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﳌﺴﺎﻭﺍﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻓﻜﻠﻬﻢ ﻋﺒﺎﺩ ﺍﷲ ﺍﺟﺘﻤﻌﻮﺍ ﰲ‬
‫‪١٧٣‬‬
‫ﺑﻴﺘﻪ ﺗﻈﻠﻬﻢ ﻇﻼﻝ ﺍﻷﺧﻮﺓ ﻭﺍﶈﺒﺔ ﻭﺍﳌﺼﺎﱀ ﺍﳌﺸﺘﺮﻛﺔ "‬
‫ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﱵ ﳚﻨﻴﻬﺎ ﺍﻟﻄﻔﻞ ﻣﻦ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﺴﺎﺟﺪ ‪:‬‬
‫ﺲ ﺑﻘﻮﺓ ﺍﺭﺗﺒﺎﻃﻪ ﲜﻤﺎﻋﺔ ﺍﳌﺼﻠﲔ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﺑﻨـﺎﺀ ﳎﺘﻤﻌـﻪ ﰲ ﺍﳊـﻲ‬
‫)‪ "(١‬ﳛ ‪‬‬
‫ﻭﺍﻟﺒﻠﺪﺓ‪.‬‬
‫)‪ (٢‬ﻳﻨﻤﻮ ﻋﻨﺼﺮ ﺍﻷﺧﻮﺓ ﺍﻟﺼﺎﺩﻗﺔ‪،‬ﻓﻴﺸﻌﺮ ﺍﻟﻄﻔﻞ ﺑﺄﻧﻪ ﺃﺥ ﻗﺮﻳﺐ ﻟﻜﻞ ﺍﻟﺬﻳﻦ ﺻـﻠﻮﺍ ﻣﻌـﻪ ﰲ‬
‫ﺍﳌﺴﺠﺪ‪.‬‬
‫)‪ (٣‬ﺍﳌﺴﺠﺪ ﺑﻴﺖ ﺍﷲ ﻳﺸﻌﺮ ﺍﻟﻘﺎﺩﻡ ﺇﻟﻴﻪ ﺃﻧﻪ ﰲ ﺿﻴﺎﻓﺔ ﺍﷲ‪،‬ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺍﻗﺐ ﻧﻔـﺴﻪ ﰲ ﻫـﺬﺍ‬
‫ﺍﻟﺒﻴﺖ ﺃﻛﺜﺮ ﻣﻦ ﺃﻱ‪ ‬ﻣﻜﺎﻥ ﺁﺧﺮ ‪،‬ﳑﺎ ﳚﻌﻞ ﻣﺸﺎﻋﺮﻩ ﺗﺴﻤﻮ ﰲ ﺃﺟﻮﺍﺀ ﺭﺣﺒﺔ ﻋﺎﻣﺮﺓ ﺑﺎﻟﺮﻭﺣﺎﻧﻴﺔ‬
‫ﺍﻟﺼﺎﺩﻗﺔ ﻭﺍﻟﺘﻘﻮﻯ ﺍﻟﻌﺎﻣﺮﺓ‪.‬‬

‫‪ - ١٧١‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ -‬ﺍﳌﻜﱰ ‪ ( ٤٩٥) -‬ﺻﺤﻴﺢ‬

‫‪ - ١٧٢‬ﺣﻠﱯ‪ ،‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻃﻌﻤﻪ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ‪،‬ﺹ ‪١٥٠‬‬
‫‪ - ١٧٣‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪٢٧٨‬‬
‫‪١٢٨‬‬
‫)‪ (٤‬ﺑﺘﻌﻠﻴﻢ ﺍﻟﻄﻔﻞ ﺑﺼﻼﺓ ﺍﳉﻤﺎﻋﺔ ﰲ ﺍﳌﺴﺠﺪ ﺍﻟﺘﺮﺗﻴﺐ ﻭﺍﻟﺘﻨﻈﻴﻢ ﻭﺗﻮﺣﻴﺪ ﺍﻟﺼﻔﻮﻑ ﺍﳌﻌـﱪﺓ‬
‫ﻋﻦ ﻭﺣﺪﺓ ﺍﻟﻘﻠﻮﺏ‪.‬‬
‫)‪ (٥‬ﺗﺼﻴﻎ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﰲ ﺍﳌﺴﺠﺪ ﺍﻟﻄﻔﻞ ﺻﻴﺎﻏﺔ ﺧ‪‬ﻠﻘﻴﺔ‪،‬ﻓﻴﺘﺸﻜﻞ ﻟﺪﻳﻪ ﺇﺣﺴﺎﺱ ﻳـﻮﻣﻲ‬
‫ﺑﺘﻔﻘﺪ ﺇﺧﻮﺍﻧﻪ ﺍﳌﻮﺍﻇﺒﲔ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﲨﺎﻋﺔ ﻣﻌﻪ‪،‬ﻭﺑﺬﺍ ﻳﺘﻜﻮﻥ ﻋﻨﺪﻩ ﺍﻟﺪﺍﻓﻊ ﻟﻼﻫﺘﻤﺎﻡ ﺑـﺸﺆﻭﻥ‬
‫ﺍﻟﻨﺎﺱ ﻋﺎﻣﺔ ‪.‬‬
‫‪١٧٤‬‬
‫)‪ (٦‬ﳚﻴﺪ ﺁﺩﺍﺏ ﺍﻟﺴﻤﺎﻉ ﺇﱃ ﺍﻟﻮﻋﻆ ﻭﺍﻹﺭﺷﺎﺩ‪".‬‬
‫)‪ (٥‬ﻣﺮﺣﻠﺔ ﺣﻀﻮﺭ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ‪:‬‬
‫ﺖ‬
‫ﺴ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻮﺿ‪‬ـﻮ َﺀ ‪‬ﺧ ‪‬ﺮﺟ‪‬ـ ‪‬‬
‫ﺿﹶﺄ ﹶﻓﹶﺄ ‪‬ﺣ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﻋﻔﱠﺎ ﹶﻥ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -
-‬ﻣ ‪‬ﻦ ‪‬ﺗ ‪‬ﻮ ‪‬‬
‫‪١٧٥‬‬
‫ﺖ ﹶﺃ ﹾﻇﻔﹶﺎ ِﺭ ِﻩ «‪.‬‬ ‫ﺤ ِ‬‫ﺝ ِﻣ ‪‬ﻦ ‪‬ﺗ ‪‬‬‫ﺨ ‪‬ﺮ ‪‬‬ ‫ﺴ ِﺪ ِﻩ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬‬ ‫‪‬ﺧﻄﹶﺎﻳ‪‬ﺎ ‪‬ﻩ ِﻣ ‪‬ﻦ ‪‬ﺟ ‪‬‬
‫ﺴ ِﻤ ‪‬ﻊ‬‫ﺠ ‪‬ﻤ ‪‬ﻌ ﹶﺔ‪،‬ﹶﻓ ‪‬‬
‫ﺴ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻮﺿ‪‬ﻮ َﺀ‪،‬ﹸﺛ ‪‬ﻢ ﹶﺃﺗ‪‬ﻰ ﺍﹾﻟ ‪‬‬
‫ﺿﹶﺄ ﹶﻓﹶﺄ ‪‬ﺣ ‪‬‬
‫ﷲ
‪ :‬ﻣ ‪‬ﻦ ‪‬ﺗ ‪‬ﻮ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﺲ ﺍﹾﻟﺤ‪‬ـﺼ‪‬ﻰ‪،‬ﹶﻓ ﹶﻘ ‪‬ﺪ‬ ‫ﻼﹶﺛ ِﺔ ﹶﺃﻳ‪‬ﺎ ٍﻡ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻣ‪‬ـ ‪‬‬
‫ﺠ ‪‬ﻤ ‪‬ﻌ ِﺔ‪ ،‬ﻭ ِﺯﻳ‪‬ﺎ ‪‬ﺩ ﹸﺓ ﹶﺛ ﹶ‬
‫ﺠ ‪‬ﻤ ‪‬ﻌ ِﺔ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﺖ ﹸﻏ ِﻔ ‪‬ﺮ ﻟﹶ ‪‬ﻪ ﻣ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺼ ‪‬‬
‫‪‬ﻭﹶﺃ‪‬ﻧ ‪‬‬
‫‪١٧٦‬‬
‫ﹶﻟﻐ‪‬ﺎ‪.‬‬
‫ﺝ ﻋ‪‬ﺎﻣِـﺪ‪‬ﺍ‬ ‫ﺴ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻮﺿ‪‬ﻮ َﺀ ﹸﺛ ‪‬ﻢ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﺿﹶﺄ ﹶﻓﹶﺄ ‪‬ﺣ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ -
-‬ﻗﹶﺎ ﹶﻝ » ‪‬ﻣ ‪‬ﻦ ‪‬ﺗ ‪‬ﻮ ‪‬‬
‫ﻚ ِﻣ ‪‬ﻦ‬
‫ﺺ ﹶﺫِﻟ ‪‬‬‫ﻀ ‪‬ﺮﻫ‪‬ﺎ ‪‬ﻭ ﹶﻻ ‪‬ﻳ‪‬ﻨ ﹸﻘ ‪‬‬
‫ﺐ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ‪‬ﻪ ِﻣﹾﺜ ﹶﻞ ﹶﺃ ‪‬ﺟ ِﺮ ‪‬ﻣ ‪‬ﻦ ﺣ‪ ‬‬
‫ﺻﱠﻠﻮ‪‬ﺍ ﹶﻛ‪‬ﺘ ‪‬‬
‫ﺱ ﻗﹶ ‪‬ﺪ ‪‬‬
‫ﺠ ِﺪ ﹶﻓ ‪‬ﻮ ‪‬ﺟ ‪‬ﺪ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺴِ‬
‫ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫‪١٧٧‬‬
‫ﹸﺃﺟ‪‬ﻮ ِﺭ ِﻫ ‪‬ﻢ ‪‬ﺷ‪‬ﻴﺌﹰﺎ «‪.‬‬
‫ﺱ‬‫ﺖ‪ ،‬ﻭﹶﺃﻧ‪‬ﺎ ِﻓﻲ ﺍﹾﻟﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ِﺔ‪،‬ﹶﺃ ﹸﻇ ‪‬ﻦ ﹶﺃ ﱠﻥ ﺍﻟﻨ‪‬ـﺎ ‪‬‬
‫ﺴﹶﻠ ِﻤ ‪‬ﻲ‪ :‬ﹸﻛ‪‬ﻨ ‪‬‬‫ﺴ ﹶﺔ ﺍﻟ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﹸﺃﻣ‪‬ﺎ ‪‬ﻣ ﹶﺔ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ‪‬‬
‫ﺨﺒِـ ‪‬ﺮ‬ ‫ﺖ ِﺑ ‪‬ﺮ ‪‬ﺟ ٍﻞ ِﺑ ‪‬ﻤﻜﱠـ ﹶﺔ ‪‬ﻳ ‪‬‬ ‫ﺴ ِﻤ ‪‬ﻌ ‪‬‬
‫ﻼﹶﻟ ٍﺔ‪ ،‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻟ‪‬ﻴﺴ‪‬ﻮﺍ ‪‬ﻋﻠﹶﻰ ‪‬ﺷ ‪‬ﻲ ٍﺀ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ﹶﻥ ﺍ َﻷ ‪‬ﻭﺛﹶﺎ ﹶﻥ‪ ،‬ﹶﻓ ‪‬‬
‫ﺿﹶ‬‫‪‬ﻋﻠﹶﻰ ‪‬‬
‫ﺨ ِﻔﻴ‪‬ﺎ‪ ،‬ﺟ ‪‬ﺮﺀَﺍ ُﺀ ‪‬ﻋﹶﻠﻴ‪‬ـ ِﻪ‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﷲ
ﻣ‪‬ـ ‪‬‬ ‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪،‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﺭﺳ‪‬ـﻮ ﹸﻝ ﺍ ِ‬ ‫ﺕ ‪‬ﻋﻠﹶﻰ ﺭ‪‬ﺍ ِﺣﹶﻠﺘِﻲ‪،‬ﹶﻓ ﹶﻘ ِﺪ ‪‬ﻣ ‪‬‬‫ﹶﺃ ‪‬ﺧﺒ‪‬ﺎﺭ‪‬ﺍ‪ ،‬ﹶﻓ ﹶﻘ ‪‬ﻌ ‪‬ﺪ ‪‬‬
‫ﺖ‪ :‬ﻭﻣ‪‬ﺎ ‪‬ﻧﺒِـ ‪‬ﻲ ؟‬
‫ﺖ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﻧ‪‬ﺎ ‪‬ﻧِﺒ ‪‬ﻲ‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺖ ﹶﻟ ‪‬ﻪ‪:‬ﻣ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﺑ ‪‬ﻤ ﱠﻜ ﹶﺔ‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺖ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺩ ‪‬ﺧ ﹾﻠ ‪‬‬
‫ﹶﻗ ‪‬ﻮ ‪‬ﻣ ‪‬ﻪ‪ ،‬ﹶﻓ‪‬ﺘﹶﻠ ﱠﻄ ﹾﻔ ‪‬‬

‫‪ - ١٧٤‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ ‪ .١٥١-١٥٠‬ﺍﻧﻈﺮ ﺇﱃ ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨـﻬﺞ ﺍﻟﺘﺮﺑﻴـﺔ‬
‫ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪٢٧٩-٢٧٨‬‬
‫‪ - ١٧٥‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٦٠١) -‬‬
‫‪ - ١٧٦‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ (٢٠٢٥) -‬ﻭ ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪٢٧٧٩)(١٧ / ٧) -‬‬
‫‪ - ١٧٧‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‪ -‬ﺍﳌﻜﱰ ‪ ( ٨٦٣) -‬ﺻﺤﻴﺢ‬
‫‪١٢٩‬‬
‫ﺴ ِﺮ‬
‫ﺼﹶﻠ ِﺔ ﺍ َﻷ ‪‬ﺭﺣ‪‬ﺎ ِﻡ‪ ،‬ﻭﻛﹶـ ‪‬‬
‫ﻚ ؟ ﻗﹶـﺎ ﹶﻝ‪:‬ﹶﺃ ‪‬ﺭﺳ‪‬ـﹶﻠﻨِﻲ ﺑِـ ِ‬
‫ﻱ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﺃ ‪‬ﺭ ‪‬ﺳﹶﻠ ‪‬‬
‫ﺖ‪ :‬ﻭِﺑﹶﺄ ‪‬‬
‫ﷲ‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ‪‬ﺭ ‪‬ﺳﹶﻠﻨِﻲ ﺍ ُ‬
‫ﻚ ‪‬ﻋﻠﹶـﻰ ﻫ‪‬ـﺬﹶﺍ ؟ ﻗﹶـﺎ ﹶﻝ‪:‬ﺣ‪‬ـ ‪‬ﺮ‬ ‫ﺖ ﹶﻟ ‪‬ﻪ‪ :‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﻣ ‪‬ﻌ ‪‬‬‫ﺸ ‪‬ﺮ ‪‬ﻙ ِﺑ ِﻪ ‪‬ﺷ ‪‬ﻲ ٌﺀ‪،‬ﹸﻗ ﹾﻠ ‪‬‬
‫ﷲ ﹶﻻ ‪‬ﻳ ‪‬‬ ‫ﺍ َﻷ ‪‬ﻭﺛﹶﺎ ِﻥ‪ ،‬ﻭﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻮ ‪‬ﺣ ‪‬ﺪ ﺍ ُ‬
‫ﺴ‪‬ﺘﻄِﻴ ‪‬ﻊ‬
‫ﻚ ﹶﻻ ‪‬ﺗ ‪‬‬‫ﻚ‪،‬ﻗﹶﺎ ﹶﻝ‪ِ:‬ﺇ‪‬ﻧ ‪‬‬ ‫ﺖ‪ِ:‬ﺇﻧ‪‬ﻲ ‪‬ﻣ‪‬ﺘِﺒ ‪‬ﻌ ‪‬‬
‫ﻼ ﹲﻝ ِﻣ ‪‬ﻤ ‪‬ﻦ ﺁ ‪‬ﻣ ‪‬ﻦ ِﺑ ِﻪ‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫‪‬ﻭ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ‪ ،‬ﻭِﺑ ﹶ‬
‫ﺖ ﺑِﻲ ﻗﹶـ ‪‬ﺪ‬ ‫ﻚ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺱ‪ ،‬ﻭﹶﻟ ِﻜ ِﻦ ﺍ ‪‬ﺭ ِﺟ ‪‬ﻊ ِﺇﻟﹶﻰ ﹶﺃ ‪‬ﻫِﻠ ‪‬‬‫ﻚ ‪‬ﻫﺬﹶﺍ‪،‬ﹶﺃ ﹶﻻ ‪‬ﺗﺮ‪‬ﻯ ﺣ‪‬ﺎﻟِﻲ ‪‬ﻭﺣ‪‬ﺎ ﹶﻝ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﻚ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣ ‪‬‬
‫ﹶﺫِﻟ ‪‬‬
‫ﺖ‬
‫ﺠ ‪‬ﻌ ﹾﻠ ‪‬‬
‫ﺖ ﻓِﻲ ﹶﺃ ‪‬ﻫﻠِﻲ‪،‬ﹶﻓ ‪‬‬ ‫ﷲ
ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ﹶﺔ‪ ،‬ﻭ ﹸﻛ‪‬ﻨ ‪‬‬ ‫ﺖ ِﺇﻟﹶﻰ ﹶﺃ ‪‬ﻫﻠِﻲ‪ ،‬ﻭﹶﻗ ِﺪ ‪‬ﻡ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﺕ ﹶﻓ ﹾﺄِﺗﻨِﻲ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ ﹶﺬ ‪‬ﻫ‪‬ﺒ ‪‬‬ ‫ﹶﻇ ‪‬ﻬ ‪‬ﺮ ‪‬‬
‫ﺏ ِﻣ ‪‬ﻦ ﹶﺃﻫ‪‬ـ ِﻞ‬ ‫ﲔ ﹶﻗ ِﺪ ‪‬ﻡ ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ﹶﺔ‪ ،‬ﺣﺘ‪‬ﻰ ﹶﻗ ِﺪ ‪‬ﻡ ﻋ‪‬ﹶﻠ ‪‬ﻲ ‪‬ﻧ ﹶﻔ ‪‬ﺮ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ‪‬ﻳﹾﺜ ِﺮ ‪‬‬
‫ﺱ‪ِ ،‬ﺣ ‪‬‬‫ﺨ‪‬ﺒ ‪‬ﺮ ﺍ َﻷ ‪‬ﺧﺒ‪‬ﺎ ‪‬ﺭ‪ ،‬ﻭﹶﺃ ‪‬ﺳﹶﺄ ﹸﻝ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﹶﺃ‪‬ﺗ ‪‬‬
‫ﻉ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ‬
‫ﺱ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﺳِـﺮ‪‬ﺍ ‪‬‬ ‫ﺖ‪:‬ﻣ‪‬ﺎ ﹶﻓ ‪‬ﻌ ﹶﻞ ‪‬ﻫﺬﹶﺍ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﺍﱠﻟﺬِﻱ ﹶﻗ ِﺪ ‪‬ﻡ ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ﹶﺔ ؟ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ‪:‬ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ِﺔ‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﷲ‪،‬ﹶﺃ‪‬ﺗ ‪‬ﻌ ِﺮﹸﻓﻨِﻲ ؟‬
‫ﺖ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺖ ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ﹶﺔ‪،‬ﹶﻓ ‪‬ﺪ ‪‬ﺧ ﹾﻠ ‪‬‬
‫ﻚ‪،‬ﹶﻓ ﹶﻘ ِﺪ ‪‬ﻣ ‪‬‬
‫ﺴ‪‬ﺘﻄِﻴﻌ‪‬ﻮﺍ ﹶﺫِﻟ ‪‬‬ ‫ﹶﻗ ‪‬ﻮ ‪‬ﻣ ‪‬ﻪ ﹶﻗ‪‬ﺘﹶﻠ ‪‬ﻪ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﷲ‬
‫ﻚﺍُ‬ ‫ﷲ‪،‬ﹶﺃ ‪‬ﺧِﺒ ‪‬ﺮﻧِﻲ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﻋﱠﻠ ‪‬ﻤ ‪‬‬ ‫ﱯﺍِ‬ ‫ﺖ‪:‬ﻳ‪‬ﺎ ‪‬ﻧ ‪‬‬ ‫ﺖ‪:‬ﺑﻠﹶﻰ‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬ ‫ﺖ ﺍﱠﻟﺬِﻱ ﹶﻟﻘِﻴ‪‬ﺘﻨِﻲ ِﺑ ‪‬ﻤ ﱠﻜ ﹶﺔ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ‪:‬ﻧ ‪‬ﻌ ‪‬ﻢ‪،‬ﹶﺃ‪‬ﻧ ‪‬‬
‫ﻼ ِﺓ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ﹾﻄﻠﹸـ ‪‬ﻊ‬ ‫ﺼﹶ‬‫ﺼ ‪‬ﺮ ‪‬ﻋ ِﻦ ﺍﻟـ ‪‬‬ ‫ﺼ‪‬ﺒ ِﺢ‪،‬ﹸﺛ ‪‬ﻢ ﹶﺃ ﹾﻗ ِ‬
‫ﻼ ﹶﺓ ﺍﻟ ‪‬‬‫ﺻﹶ‬ ‫ﺻ ﱢﻞ ‪‬‬ ‫ﻼ ِﺓ ؟ ﻗﹶﺎ ﹶﻝ‪ :‬‬ ‫ﺼﹶ‬‫‪‬ﻭﹶﺃ ‪‬ﺟ ‪‬ﻬﹸﻠ ‪‬ﻪ‪،‬ﹶﺃ ‪‬ﺧِﺒ ‪‬ﺮﻧِﻲ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬‬
‫ﺠ ‪‬ﺪ ﹶﻟﻬ‪‬ﺎ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ‪‬ﺭ‪،‬ﹸﺛ ‪‬ﻢ‬
‫ﺴ‪‬‬
‫ﲔ ‪‬ﺗ ﹾﻄﹸﻠ ‪‬ﻊ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﻗ ‪‬ﺮ‪‬ﻧ ‪‬ﻲ ‪‬ﺷ‪‬ﻴﻄﹶﺎ ٍﻥ‪ ،‬ﻭﺣِﻴ‪‬ﻨِﺌ ٍﺬ ‪‬ﻳ ‪‬‬
‫ﺲ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬ﺮ‪‬ﺗ ِﻔ ‪‬ﻊ‪،‬ﹶﻓِﺈ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺗﻄﹾﹸﻠ ‪‬ﻊ ِﺣ ‪‬‬‫ﺸ ‪‬ﻤ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﻼ ِﺓ‪،‬ﹶﻓِﺈ ﱠﻥ‬
‫ﺼﹶ‬‫ﺼ ‪‬ﺮ ‪‬ﻋ ِﻦ ﺍﻟـ ‪‬‬ ‫ﺴ‪‬ﺘ ِﻘ ﱠﻞ ﺍﻟ ﱢﻈ ﱡﻞ ﺑِﺎﻟ ‪‬ﺮ ‪‬ﻣ ِﺢ‪،‬ﹸﺛ ‪‬ﻢ ﹶﺃ ﹾﻗ ِ‬
‫ﺤﻀ‪‬ﻮ ‪‬ﺭ ﹲﺓ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬‬ ‫ﺸﻬ‪‬ﻮ ‪‬ﺩ ﹲﺓ ‪‬ﻣ ‪‬‬ ‫ﻼ ﹶﺓ ‪‬ﻣ ‪‬‬ ‫ﺼﹶ‬
‫ﺻ ﱢﻞ‪،‬ﹶﻓِﺈ ﱠﻥ ﺍﻟ ‪‬‬ ‫‪‬‬
‫ﺼﱢﻠ ‪‬ﻲ‬ ‫ﺸﻬ‪‬ﻮ ‪‬ﺩ ﹲﺓ ‪‬ﻣﺤ‪‬ـﻀ‪‬ﻮ ‪‬ﺭ ﹲﺓ‪ ،‬ﺣﺘ‪‬ﻰ ﺗ‪‬ـ ‪‬‬ ‫ﻼ ﹶﺓ ‪‬ﻣ ‪‬‬‫ﺼﹶ‬ ‫ﺼ ﱢﻞ‪ ،‬ﹶﻓِﺈ ﱠﻥ ﺍﻟ ‪‬‬
‫ﺠ ‪‬ﺮ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ﹶﺃ ﹾﻗ‪‬ﺒ ﹶﻞ ﺍﹾﻟ ﹶﻔ ‪‬ﻲ ُﺀ ﹶﻓ ‪‬‬
‫ﺴ‪‬‬ ‫ﺣِﻴ‪‬ﻨِﺌ ٍﺬ ‪‬ﺗ ‪‬‬
‫ﺏ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﻗ ‪‬ﺮ‪‬ﻧ ‪‬ﻲ ﺷ‪‬ـ‪‬ﻴﻄﹶﺎ ٍﻥ‪ ،‬ﻭﺣِﻴ‪‬ﻨِﺌ ٍﺬ‬ ‫ﺲ‪ ،‬ﹶﻓِﺈ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺗ ‪‬ﻐ ‪‬ﺮ ‪‬‬
‫ﺸ ‪‬ﻤ ‪‬‬ ‫ﺏ ﺍﻟ ‪‬‬‫ﻼ ِﺓ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬ﻐ ‪‬ﺮ ‪‬‬ ‫ﺼﹶ‬ ‫ﺼ ‪‬ﺮ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬‬ ‫ﺼ ‪‬ﺮ‪،‬ﹸﺛ ‪‬ﻢ ﹶﺃ ﹾﻗ ِ‬
‫ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ﺏ‬
‫ﷲ‪،‬ﻓﹶﺎﹾﻟ ‪‬ﻮﺿ‪‬ﻮ ُﺀ ‪‬ﺣ ‪‬ﺪﹾﺛﻨِﻲ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﻣ‪‬ﺎ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ‪‬ﻳ ﹶﻘ ‪‬ﺮ ‪‬‬ ‫ﺖ‪:‬ﻳ‪‬ﺎ ‪‬ﻧِﺒ ‪‬ﻲ ﺍ ِ‬ ‫ﺠ ‪‬ﺪ ﹶﻟﻬ‪‬ﺎ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ‪‬ﺭ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬ ‫ﺴ‪‬‬ ‫‪‬ﻳ ‪‬‬
‫ﺴ ﹶﻞ‬‫ﺕ ‪‬ﺧﻄﹶﺎﻳ‪‬ﺎ ‪‬ﻭ ‪‬ﺟ ِﻬ ِﻪ ‪‬ﻭﻓِﻴ ِﻪ ‪‬ﻭ ‪‬ﺧﻴ‪‬ﺎﺷِﻴ ِﻤ ِﻪ‪،‬ﹸﺛ ‪‬ﻢ ِﺇﺫﹶﺍ ﹶﻏ ‪‬‬ ‫ﺸ ‪‬ﻖ ﹶﻓ‪‬ﻴ‪‬ﻨ‪‬ﺘِﺜ ‪‬ﺮ‪ِ،‬ﺇ ﱠﻻ ﺧ‪ ‬ﺮ ‪‬‬ ‫ﺴ‪‬ﺘ‪‬ﻨ ِ‬
‫ﺾ ‪‬ﻭ‪‬ﻳ ‪‬‬‫ﻀ ‪‬ﻤ ‪‬‬ ‫‪‬ﻭﺿ‪‬ﻮ َﺀ ‪‬ﻩ‪،‬ﹶﻓ‪‬ﻴ‪‬ﺘ ‪‬ﻤ ‪‬‬
‫ﺴ ﹸﻞ ‪‬ﻳ ‪‬ﺪ‪‬ﻳ ِﻪ ِﺇﻟﹶﻰ‬
‫ﺤ‪‬ﻴِﺘ ِﻪ ‪‬ﻣ ‪‬ﻊ ﺍﹾﻟﻤ‪‬ﺎ ِﺀ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﻳ ‪‬ﻐ ِ‬
‫ﻑ ِﻟ ‪‬‬
‫ﺕ ‪‬ﺧﻄﹶﺎﻳ‪‬ﺎ ‪‬ﻭ ‪‬ﺟﻬِ ِﻪ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻃﺮ‪‬ﺍ ِ‬ ‫ﷲ‪ِ،‬ﺇ ﱠﻻ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬ﻪ ﹶﻛﻤ‪‬ﺎ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻩ ﺍ ُ‬
‫ﺕ ‪‬ﺧﻄﹶﺎﻳ‪‬ﺎ ‪‬ﺭﹾﺃ ِﺳ ِﻪ‬ ‫ﺴ ‪‬ﺢ ‪‬ﺭﹾﺃ ‪‬ﺳ ‪‬ﻪ‪ِ،‬ﺇ ﱠﻻ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﺕ ‪‬ﺧﻄﹶﺎﻳ‪‬ﺎ ‪‬ﻳ ‪‬ﺪ‪‬ﻳ ِﻪ ِﻣ ‪‬ﻦ ﹶﺃﻧ‪‬ﺎ ِﻣِﻠ ِﻪ ‪‬ﻣ ‪‬ﻊ ﺍﹾﻟﻤ‪‬ﺎ ِﺀ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﻳ ‪‬ﻤ ‪‬‬ ‫ﺍﹾﻟ ِﻤ ‪‬ﺮﹶﻓ ﹶﻘ‪‬ﻴ ِﻦ‪ِ،‬ﺇ ﱠﻻ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﺕ ‪‬ﺧﻄﹶﺎﻳ‪‬ﺎ ِﺭ ‪‬ﺟﹶﻠ‪‬ﻴ ِﻪ ِﻣ ‪‬ﻦ ﹶﺃﻧ‪‬ﺎ ِﻣِﻠ ِﻪ‬ ‫ﺴ ﹸﻞ ﹶﻗ ‪‬ﺪ ‪‬ﻣ‪‬ﻴ ِﻪ ِﺇﻟﹶﻰ ﺍﹾﻟ ﹶﻜ ‪‬ﻌ‪‬ﺒ‪‬ﻴ ِﻦ‪ِ،‬ﺇ ﱠﻻ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﻑ ‪‬ﺷ َ‪‬ﻌ ِﺮ ِﻩ ‪‬ﻣ ‪‬ﻊ ﺍﹾﻟﻤ‪‬ﺎ ِﺀ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﻳ ‪‬ﻐ ِ‬‫ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻃﺮ‪‬ﺍ ِ‬
‫ﻍ ﹶﻗ ﹾﻠﺒ‪‬ـ ‪‬ﻪ‬ ‫ﺠ ‪‬ﺪ ‪‬ﻩ ﺑِﺎﱠﻟﺬِﻱ ‪‬ﻫ ‪‬ﻮ ﹶﻟ ‪‬ﻪ ﹶﺃ ‪‬ﻫ ﹲﻞ‪ ،‬ﻭﹶﻓ ‪‬ﺮ ﹶ‬
‫ﷲ ‪‬ﻭﹶﺃﹾﺛﻨ‪‬ﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪ ،‬ﻭ ‪‬ﻣ ‪‬‬ ‫ﺤ ِﻤ ‪‬ﺪ ﺍ َ‬ ‫ﺼﻠﱠﻰ ‪،‬ﹶﻓ ‪‬‬ ‫‪‬ﻣ ‪‬ﻊ ﺍﹾﻟﻤ‪‬ﺎ ِﺀ‪،‬ﹶﻓِﺈ ﹾﻥ ‪‬ﻫ ‪‬ﻮ ﻗﹶﺎ ‪‬ﻡ ﹶﻓ ‪‬‬
‫ﻑ ِﻣﻦ‪ ‬ﺧﻄِﻴﹶﺌِﺘ ِﻪ ﹶﻛ ‪‬ﻬ‪‬ﻴﹶﺌِﺘ ِﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﻭﹶﻟ ‪‬ﺪ‪‬ﺗ ‪‬ﻪ ﹸﺃ ‪‬ﻣ ‪‬ﻪ‪.‬‬ ‫ﺼ ‪‬ﺮ ‪‬‬ ‫ﷲ‪ِ،‬ﺇ ﱠﻻ ﺍ‪‬ﻧ ‪‬‬ ‫ِِ‬
‫ﷲ
‪،‬ﹶﻓﻘﹶـﺎ ﹶﻝ ﻟﹶـ ‪‬ﻪ ﹶﺃﺑ‪‬ـﻮ‬ ‫ﺐ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬ ‫ﺚ ﹶﺃﺑ‪‬ﺎ ﹸﺃﻣ‪‬ﺎ ‪‬ﻣ ﹶﺔ‪،‬ﺻ‪‬ﺎ ِﺣ ‪‬‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺴ ﹶﺔ ِﺑ ‪‬ﻬ ﹶﺬﺍ ﺍﹾﻟ ‪‬‬ ‫ﺙ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ‪‬‬ ‫ﺤ ‪‬ﺪ ﹶ‬ ‫ﹶﻓ ‪‬‬
‫ﺴ ﹶﺔ‪،‬ﺍ‪‬ﻧ ﹸﻈ ‪‬ﺮ ﻣ‪‬ﺎ ‪‬ﺗﻘﹸﻮ ﹸﻝ ؟! ﻓِﻲ ‪‬ﻣﻘﹶﺎ ٍﻡ ﻭ‪‬ﺍ ِﺣ ٍﺪ ‪‬ﻳ ‪‬ﻌﻄﹶﻰ ‪‬ﻫﺬﹶﺍ ﺍﻟ ‪‬ﺮﺟ‪‬ـ ﹸﻞ ؟! ﹶﻓﻘﹶـﺎ ﹶﻝ‬ ‫ﹸﺃﻣ‪‬ﺎ ‪‬ﻣ ﹶﺔ‪:‬ﻳ‪‬ﺎ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ‪‬‬
‫ﺏ‬‫ﺏ ﹶﺃ ‪‬ﺟﻠِﻲ‪ ،‬ﻭﻣ‪‬ﺎ ﺑِﻲ ﺣ‪‬ﺎ ‪‬ﺟ ﹲﺔ ﹶﺃ ﹾﻥ ﹶﺃﻛﹾـ ِﺬ ‪‬‬
‫ﻕ ‪‬ﻋ ﹾﻈﻤِﻲ‪،‬ﻭ‪‬ﺍ ﹾﻗ‪‬ﺘ ‪‬ﺮ ‪‬‬
‫ﺕ ِﺳﻨ‪‬ﻲ‪ ،‬ﻭ ‪‬ﺭ ‪‬‬
‫‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭ‪:‬ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎ ﹸﺃﻣ‪‬ﺎ ‪‬ﻣ ﹶﺔ‪،‬ﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﻛِﺒ ‪‬ﺮ ‪‬‬
‫‪١٣٠‬‬
‫ﷲ
ِﺇ ﱠﻻ ﻣ‪‬ـ ‪‬ﺮ ﹰﺓ‪،‬ﹶﺃ ‪‬ﻭ ﻣ‪‬ـ ‪‬ﺮ‪‬ﺗ‪‬ﻴ ِﻦ‪،‬ﹶﺃ ‪‬ﻭ‬
‫ﷲ‪،‬ﹶﻟ ‪‬ﻮ ﹶﻟ ‪‬ﻢ ﹶﺃ ‪‬ﺳ ‪‬ﻤ ‪‬ﻌ ‪‬ﻪ ﻣِـ ‪‬ﻦ ‪‬ﺭﺳ‪‬ـﻮ ِﻝ ﺍ ِ‬
‫ﷲ‪ ،‬ﻭ ﹶﻻ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫‪‬ﻋﻠﹶﻰ ﺍ ِ‬
‫‪١٧٨‬‬
‫ﻚ‪.‬‬‫ﺖ ِﺑ ِﻪ ﹶﺃ‪‬ﺑﺪ‪‬ﺍ‪ ،‬ﻭﹶﻟ ِﻜﻨ‪‬ﻲ ‪‬ﺳ ِﻤ ‪‬ﻌ‪‬ﺘ ‪‬ﻪ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ِﻣ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬
‫ﺕ‪،‬ﻣ‪‬ﺎ ‪‬ﺣ ‪‬ﺪﹾﺛ ‪‬‬
‫ﻼﺛﹰﺎ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﻋ ‪‬ﺪ ‪‬ﺳ‪‬ﺒ ‪‬ﻊ ‪‬ﻣﺮ‪‬ﺍ ٍ‬
‫ﹶﺛ ﹶ‬
‫ﻋﻠﻰ ﺍﳌﺮﺑﲔ ﺟﻌﻞ ﺍﻟﺼﱯ ﻳﺮﺗﺎﺩ ﺍﳌﺴﺠﺪ ﰲ ﺍﳉﻤﻌﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﺃﺟﻞ ﺣﺴﻦ ﺗﺮﺑﻴﺘﻪ ﺇﺫ ﻫﻮ ﺑﺬﺍﻙ‬
‫ﳛﺼﻞ ﻋﻠﻰ ﻓﻮﺍﺋﺪ ﻛﺜﲑﺓ ﻣﻨﻬﺎ ‪:١٧٩‬‬
‫)‪ (١‬ﻋﻨﺪﻣﺎ ﻳﺒﻠﹸﻎ‪،‬ﻳﻜﻮﻥ ﻣﻌﺘﺎﺩﹰﺍ ﻋﻠﻰ ﺇﻗﺎﻣﺔ ﺻﻼﺓ ﺍﳉﻤﻌﺔ‪.‬‬
‫)‪ (٢‬ﺗﺄﺛﺮﻩ ﺑﺴﻤﺎﻉ ﺍﳋﹸﻄﺒﺔ ﺇﺫ ﻓﻄﺮﺗﻪ ﺗﻜﻮﻥ ﺣﺴﺎﺳﺔ ﻻﻟﺘﻘﺎﻁ ﺃﺣﺎﺩﻳﺚ ﺍﻹﳝﺎﻥ ﻭﺳﲑﺓ ﺍﻟﺮﺳﻮﻝ‬
‫–
‪-‬‬
‫)‪ (٣‬ﺑﺴﻤﺎﻋﻪ ﺍﳋﹸﻄﺒﺔ ﻳﻠﺘﻘﻂ ﺃﺣﺎﺩﻳﺚ ﺍﻹﳝﺎﻥ ﺧﺎﺻﺔ ﺃﻧﻪ ﰲ ﺳ ‪‬ﻦ ﳛﺴﻦ ﻓﻴﻪ ﺍﻻﺳﺘﻘﺒﺎﻝ ‪،‬ﻭﻟـﻪ‬
‫ﻓﻴﻬﺎ ﺗﺪﺭﻳﺐ ﻋﻠﻰ ﲰﺎﻉ ﺍﳌﻮﻋﻈﺔ ﻭﺍﻟﻌﻠﻢ‬
‫)‪ (٤‬ﻳﺘﺂﻟﻒ ﻣﻊ ﳎﺘﻤﻌﻪ ﻭﻳﺘﻌﺎﺭﻑ ﺑﺎﻟﻨﺎﺱ‪،‬ﺇﺿﺎﻓﺔ ﺇﱃ ﺃﻥ ﺣﻀﻮﺭﻩ ﻳﺰﻳﺪ ﻣﻦ ﳐﺰﻭﻧـﻪ ﺍﳌﻌـﺮﰲ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻹﻧﺴﺎﱐ‪.‬‬
‫)‪ (٥‬ﻳﻜﻮﻥ ﺍﻟﻄﻔﻞ ﲝﻀﻮﺭﻩ ﻟﺼﻼﺓ ﺍﳉﻤﻌﺔ ﻣﻦ ﺍﳊﺎﺿﺮﻳﻦ ﻟﻠﺴﺎﻋﺔ ﺍﳌﺴﺘﺠﺎﺏ ﻓﻴﻬﺎ ﺍﻟﺪﻋﺎﺀ ﺍﻟﱵ‬
‫ﺠ ‪‬ﻤ ‪‬ﻌ ِﺔ ﺳ‪‬ﺎ ‪‬ﻋ ﹲﺔ‬
‫ﺣﺪ‪‬ﺙ ﻋﻨﻬﺎ ﺭﺳﻮﻝ ﺍﷲ –
‪. -‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟﻘﹶﺎ ِﺳ ِﻢ
‪:‬ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫‪١٨٠‬‬
‫ﺴﹶﺄ ﹸﻝ ﺍﻟﱠﻠ ‪‬ﻪ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ‪ِ،‬ﺇ ﱠﻻ ﹶﺃ ‪‬ﻋﻄﹶﺎ ‪‬ﻩ ِﺇﻳ‪‬ﺎ ‪‬ﻩ‪.‬‬
‫ﺼﻠﱢﻲ ‪‬ﻳ ‪‬‬
‫ﹶﻻ ‪‬ﻳﻮ‪‬ﺍِﻓ ﹸﻘﻬ‪‬ﺎ ‪‬ﻣﺴ‪ِ‬ﻠ ‪‬ﻢ ﻗﹶﺎِﺋ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫)‪ (٦‬ﺗﺰﻭﺩ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﺍﻟﻄﻔﻞ ﺑﻄﺎﻗﺔ ﺇﳝﺎﻧﻴﺔ ﺭﻭﺣﻴﺔ ﲡﻌﻠﻪ ﻗـﺎﺩﺭﹰﺍ ﻋﻠـﻰ ﺃﺩﺍﺀ ﺍﻟـﺼﻠﻮﺍﺕ‬
‫ﺍﳋﻤﺲ‪،‬ﻭﺗﺴﺎﻋﺪﻩ ﻋﻠﻰ ﺃﺩﺍﺀ ﺍﻟﻄﺎﻋﺎﺕ ﺍﻷﺧﺮﻯ ﺑﲔ ﺍﳉﻤﻌﺔ ﻭﺍﳉﻤﻌﺔ‪.‬‬
‫)‪ (٧‬ﻳﺘﻌﺮﻑ ﺍﻟﻄﻔﻞ ﻣﻦ ﺧﻼﻝ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﻋﻠﻰ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ‪،‬ﳑﺎ ﳚﻌﻠﻪ ﳏﺘﺮﻣﹰﺎ ﳍﻢ ﻣﻘـﺪﺭﹰﺍ‬
‫ﻟﻌﻠﻤﻬﻢ‪.‬‬
‫ﰒ ﺗﺄﰐ ﻣﺮﺣﻠﺔ ﺍﺻﻄﺤﺎﺏ ﺍﻟﻄﻔﻞ ﻟﺼﻼﺓ ﺍﻟﻌﻴﺪ ﻭﺗﻌﻠﻴﻤﻪ ﺻﻼﺓ ﺍﻻﺳﺘﺨﺎﺭﺓ ﻭﺍﳊﺎﺟﺔ‪.‬‬
‫ﻭﺳﺎﺋﻞ ﻋﻤﻠﻴﺔ ﰲ ﻛﻴﻔﻴﺔ ﺗﻌﻠﻴﻢ ﺍﻟﻄﻔﻞ ﺍﻟﺼﻼﺓ‪:‬‬

‫‪ - ١٧٨‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪(١٩٦٧) -‬‬

‫‪ - ١٧٩‬ﺣﻠﱯ‪ ،‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻃﻌﻤﻪ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ‪،‬ﺹ ‪ .١٥٢-١٥١‬ﺍﻟﻌﻚ‪،‬ﺧﺎﻟـﺪ ﻋﺒـﺪ‬
‫ﺍﻟﺮﲪﻦ‪،‬ﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ ﻭﺍﻟﺒﻨﺎﺕ ﰲ ﺿﻮﺀ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪،‬ﺹ ‪١٢٣‬‬
‫‪ - ١٨٠‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٢٧٧٣) (١٠ / ٧) -‬ﺻﺤﻴﺢ‬
‫‪١٣١‬‬
‫‪ " (١‬ﺍﻟﻘﺪﻭﺓ‪:‬ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﺏ ﻭﺍﻷﻡ ﻗﺪﻭﺓ ﺣﺴﻨﺔ ﻷﺑﻨﺎﺋﻬﻢ ﺑﺄﻥ ﻳﻜﻮﻧﺎ ﺣﺮﻳﺼﲔ ﻋﻠﻰ ﺃﺩﺍﺀ‬
‫ﺍﻟﺼﻼﺓ ﰲ ﺃﻭﻗﺎ‪‬ﺎ ﻷﻥ ﻓﺎﻗﺪ ﺍﻟﺸﻲﺀ ﻻ ﻳﻌﻄﻴﻪ ‪.‬ﻻ ﺑﺪ ﺃﻥ ﻳﺮﻯ ﺍﻷﺑﻨﺎﺀ ﺍﻷﺏ ﺇﺫﺍ ﺣـﺎﻥ ﻭﻗـﺖ‬
‫ﺍﻟﺼﻼﺓ ﻳﺒﺎﺩﺭ ﺇﱃ ﺍﳌﺴﺠﺪ‪،‬ﺃﻣﺎ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺑﻌﺾ ﺍﻵﺑﺎﺀ ﻣﻦ ‪‬ﺎﻭﻥ ﻭﻋﺪﻡ ﺣﺮﺹ ﻋﻠﻰ ﺍﻟﺼﻼﺓ‬
‫ﰲ ﲨﺎﻋﺔ ﻭﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺒﻴﺖ ﻭﺑﻌﻴﺪﺍ ﻋﻦ ﺃﻋﻴﻨﻬﻢ ‪،‬ﻓﺈﻥ ﺫﻟﻚ ﻳﻐﺮﺱ ﻓﻴﻬﻢ ﺍﻟﺘﻬﺎﻭﻥ ﺑﺎﻟﺼﻼﺓ ‪.‬ﻻ‬
‫ﺑﺪ ﺃﻥ ﻳﺒﲔ ﺍﻟﻮﺍﻟﺪ ﻷﻭﻻﺩﻩ ﻣﺪﻯ ﺣﺰﻧﻪ ﻭﻧﺪﻣﻪ ﻋﻠﻰ ﻓﻮﺍﺕ ﺍﻟﺼﻼﺓ ﰲ ﲨﺎﻋﺔ ﻭﺃﻥ ﻳﺮﻯ ﺍﻷﺑﻨﺎﺀ‬
‫ﻣﻨﻪ ﺍﻟﺘﺄﺛﺮ ﻋﻠﻰ ﻓﻮﺍ‪‬ﺎ ﻭﻳﺮﻭﺍ ﺍﻷﺏ ﻳﺼﻠﻲ ﺃﻣﺎﻣﻬﻢ ‪،‬ﻭﳛﺜﻬﻢ ﻋﻠﻰ ﺍﻟـﺼﻼﺓ ﻣﻌـﻪ ﺇﺫﺍ ﻓﺎﺗﺘـﻬﻢ‬
‫ﻛﺬﻟﻚ ‪.‬ﲨﻴﻞ ﺃﻥ ﻳﻄﻠﺐ ﺍﻷﺏ ﻭﺍﻷﻡ ﻣﻦ ﺍﻷﺑﻨﺎﺀ ﺇﻳﻘﺎﻇﻬﻢ ﻟﻠﺼﻼﺓ ﻭﻛﺬﻟﻚ ﺗﻨﺒﻴﻬﻬﻢ ﺇﺫﺍ ﺩﺧﻞ‬
‫ﺲ ﺍﻷﺑﻨﺎﺀ ﺑﺎﻫﺘﻤـﺎﻡ ﺍﻟﻮﺍﻟـﺪﻳﻦ‬
‫ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﻭﻛﺎﻧﺎ ﻣﺸﻐﻮﻟﲔ ﺑﺒﻌﺾ ﺍﻷﻋﻤﺎﻝ ﻭﺫﻟﻚ ﺣﱴ ﳛ ‪‬‬
‫ﺑﺄﻣﺮ ﺍﻟﺼﻼﺓ ﻭﺍﻷﲨﻞ ﺃﻥ ﳝﺪﺡ ﻣﻦ ﻳﻮﻗﻈﻪ ﻟﻠﺼﻼﺓ ﻣﻦ ﺃﺑﻨﺎﺋﻪ ﻭﺃﻥ ﻳﻜﺎﻓﺌﻪ ‪‬ﺪﻳﺔ ﻭﻟﻮ ﻛﺎﻧـﺖ‬
‫ﺑﺴﻴﻄﺔ ‪.‬‬
‫‪ (٢‬ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ‪:‬‬
‫ﻳﻘﺪﻡ ﺍﻟﺘﺮﻏﻴﺐ ﻋﻠﻰ ﺍﻟﺘﺮﻫﻴﺐ‬
‫ﺃﺳﺎﻟﻴﺐ ﺍﻟﺘﺮﻏﻴﺐ‪:‬‬
‫• ﺃﻥ ﻳﺬﻛﺮ ﺍﻷﺏ ﻷﺑﻨﺎﺋﻪ ﺃﻥ ﺍﻟﺼﻼﺓ ﻫﻲ ﺟﺰﺀ ﺑﺴﻴﻂ ﻣﻦ ﺷﻜﺮ ﺍﷲ ﻋﻠﻰ ﻧﻌﻤﻪ ﺍﻟﻜﺜﲑﺓ ﻋﻠﻴﻨﺎ ‪.‬‬
‫• ﺃﻥ ﻳﺬﻛﺮ ﺍﻷﺏ ﻷﺑﻨﺎﺋﻪ ﻓﻮﺍﺋﺪ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ‪،‬ﻓﻔﻲ ﺍﻟﺪﻧﻴﺎ ﻟﻠﺼﻼﺓ ﻓﻮﺍﺋﺪ ﻛـﺜﲑﺓ‬
‫ﻓﻬﻲ ﺭﻳﺎﺿﺔ ﻭﻫﻲ ﻭﻗﺎﻳﺔ ﻣﻦ ﺃﻣﺮﺍﺽ ﺍﻟﻌﻤﻮﺩ ﺍﻟﻔﻘﺮﻱ ﻭﺍﳌﻔﺎﺻﻞ ﻭﻫﻲ ﺭﺍﺣﺔ ﻭﻃﻤﺄﻧﻴﻨﺔ ﻭﻫـﻲ‬
‫ﺗﻌﻠﻢ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻨﻈﺎﻡ ﻭﺗﺮﺗﻴﺐ ﺍﻷﻭﻗﺎﺕ ‪..‬ﺍﱁ ﻭﰲ ﺍﻵﺧﺮﺓ ﺍﳉﻨﺔ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻧﻌـﻴﻢ‬
‫ﻣﻘﻴﻢ ‪.‬‬
‫• ﺃﻥ ﳚﻌﻞ ﺍﻷﺏ ﻣﺴﺎﺑﻘﺔ ﻷﺑﻨﺎﺋﻪ ﰲ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻭﳚﻌﻞ ﺟﺎﺋﺰﺓ ﻗﻴﻤﺔ ﻟﻠﻔﺎﺋﺰ ﻣﻨﻬﻢ ‪.‬‬
‫• ﳝﺪﺡ ﻣﻦ ﻳﺼﻠﻲ ﻣﻦ ﺍﻷﺑﻨﺎﺀ ﺃﻣﺎﻡ ﺃﻗﺎﺭﺑﻪ ﻭﺃﻣﺎﻡ ﺟﲑﺍﻧﻪ ﻭﻳﻜﻮﻥ ﺍﳌﺪﺡ ﻷﻧـﻪ ﺣـﺎﻓﻆ ﻋﻠـﻰ‬
‫ﺍﻟﺼﻠﻮﺍﺕ‪.‬ﻭﻫﻨﺎﻙ ﺃﺳﺎﻟﻴﺐ ﻛﺜﲑﺓ ﻟﻠﺘﺮﻏﻴﺐ ﳝﻜﻦ ﺃﻥ ﺗﻄﺒﻘﻮﻫﺎ ‪.‬‬
‫ﺃﺳﺎﻟﻴﺐ ﺍﻟﺘﺮﻫﻴﺐ‪:‬‬
‫• ﻳﺬﻛﺮ ﺍﻷﺏ ﻷﻭﻻﺩﻩ ﺣﻜﻢ ﺗﺎﺭﻙ ﺍﻟﺼﻼﺓ ﻭﻋﻘﻮﺑﺘﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪.‬‬

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‫• ﻳﺘﺪﺭﺝ ﻣﻊ ﺃﻭﻻﺩﻩ ﺑﺄﻥ ﻳﺒﺪﺃ ﺃﻭﻻ ﺑﺎﳌﻌﺎﺗﺒﺔ ﻭﺇﺑﺪﺍﺀ ﺍﻟﻀﻴﻖ ﻭﺍﻟﻐﻀﺐ ﳌـﻦ ﱂ ﻳـﺼ ﱢﻞ ﰒ ﺇﺫﺍ ﱂ‬
‫ﻳﻔﻠﺢ ﺫﻟﻚ ﳛﺮﻣﻬﻢ ﻣﻦ ﺑﻌﺾ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﳛﺒﻮ‪‬ﺎ ﻛﺎﳌﺼﺮﻭﻑ ﻣﺜﻼ ‪،‬ﻭﻛﺎﳊﺮﻣﺎﻥ ﻣﻦ ﺍﳋﺮﻭﺝ‬
‫ﻣﻦ ﺍﻟﺒﻴﺖ ﻣﻊ ﺍﻷﺻﺤﺎﺏ‪،‬ﻭﻛﺤﺮﻣﺎﻧﻪ ﻣﻦ ﺍﳍﺪﺍﻳﺎ ﺍﻟﱵ ﻳﻌﻄﻴﻬﺎ ﻟﻠﻤﺘﻔﻮﻗﲔ ‪..‬ﺍﱁ‪.‬‬
‫• ﺇﺫﺍ ﱂ ﻳﻨﻔﻊ ﻣﻌﻪ ﺫﻟﻚ ﻓﺈﻥ ﺁﺧﺮ ﺍﻟﺪﻭﺍﺀ ﺍﻟﻜﻲ ﻛﻤﺎ ﻳﻘﺎﻝ‪،‬ﻓﻼﺑﺪ ﻣـﻦ ﺍﺳـﺘﻌﻤﺎﻝ ﺍﻟـﺸﺪﺓ‬
‫ﻚ ‪‬ﺑ ِﻦ ﺍﻟ ‪‬ﺮﺑِﻴ ِﻊ ‪‬ﺑ ِﻦ ‪‬ﺳ‪‬ﺒ ‪‬ﺮ ﹶﺓ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴﻪِ ‪‬ﻋ ‪‬ﻦ ‪‬ﺟ ‪‬ﺪ ِﻩ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪-‬‬
‫ﻛﺎﻟﻀﺮﺏ ﺑﺎﻟﻌﺼﺎ ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﹾﻟ ‪‬ﻤِﻠ ِ‬
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‫ﺿ ِﺮﺑ‪‬ﻮ ‪‬ﻩ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ «‪.‬‬‫ﲔ ﻓﹶﺎ ‪‬‬‫ﺸ ‪‬ﺮ ِﺳِﻨ ‪‬‬‫ﲔ ﻭ‪ِ‬ﺇﺫﹶﺍ ‪‬ﺑﹶﻠ ﹶﻎ ‪‬ﻋ ‪‬‬ ‫ﻼ ِﺓ ِﺇﺫﹶﺍ ‪‬ﺑﹶﻠ ﹶﻎ ‪‬ﺳ‪‬ﺒ ‪‬ﻊ ِﺳِﻨ ‪‬‬
‫ﺼﹶ‬ ‫ﺼِﺒ ‪‬ﻰ ﺑِﺎﻟ ‪‬‬
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‪ » -‬ﻣﺮ‪‬ﻭﺍ ﺍﻟ ‪‬‬
‫ﻧﻌﻢ ﻣﻦ ﺍﻟﺮﲪﺔ ‪‬ﻢ ﺃﻥ ﺗﻘﺴﻮ ﻋﻠﻴﻬﻢ ﰲ ﺃﻣﺮ ﺍﻟﺼﻼﺓ ﻓﺎﷲ ﻳﻘﻮﻝ‪}:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ـﻮﺍ ﻗﹸـﻮﺍ‬
‫ﻅ ِﺷﺪ‪‬ﺍ ‪‬ﺩ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌﺼ‪‬ﻮ ﹶﻥ ﺍﻟﻠﱠـ ‪‬ﻪ‬ ‫ﺤﺠ‪‬ﺎ ‪‬ﺭ ﹸﺓ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻣﻠﹶﺎِﺋ ﹶﻜ ﹲﺔ ِﻏﻠﹶﺎ ﹲ‬‫ﺱ ﻭ‪‬ﺍﹾﻟ ِ‬ ‫ﺴ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻫﻠِﻴ ﹸﻜ ‪‬ﻢ ﻧ‪‬ﺎﺭ‪‬ﺍ ‪‬ﻭﻗﹸﻮ ‪‬ﺩﻫ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺃﹶﻧ ﹸﻔ ‪‬‬
‫ﻣ‪‬ﺎ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ﹾﻔ ‪‬ﻌﻠﹸﻮ ﹶﻥ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﺆ ‪‬ﻣ ‪‬ﺮﻭ ﹶﻥ{ )‪ (٦‬ﺳﻮﺭﺓ ﺍﻟﺘﺤﺮﱘ‪.‬‬
‫‪ (٣‬ﺇﻇﻬﺎﺭ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﺼﻼﺓ ﻭﺗﻘﺪﳝﻬﺎ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ‪:‬‬
‫• ﻻ ﺑﺪ ّﻟﻸﺏ ﺇﺫﺍ ﺭﺟﻊ ﻣﻦ ﺍﳌﺴﺠﺪ ﺃﻥ ﻳﺴﺄﻝ ﻭﻳﺘﻔﻘﺪ ﺃﻭﻻﺩﻩ ﺻﻠﻮﺍ ﺃﻡ ﱂ ﻳﺼﻠﻮﺍ ﺣﱴ ﳛﺴ‪‬ﻮﺍ‬
‫ﺃﻧﻪ ﺣﺮﻳﺺ ﻋﻠﻰ ﺃﻥ ﻳﺼﻠﻮﺍ‪.‬‬
‫ﺃﺧﲑﺍ ﺣﱴ ﻳﻄﻴﻌﻚ ﺃﻭﻻﺩﻙ ﻭﻳﻨﻔﺬﻭﺍ ﺃﻭﺍﻣﺮﻙ ﻻ ﺑﺪ ﺃﻥ ﳛﺒﻮﻙ ﺃﻭﻻ‪،‬ﻻ ﺑﺪ ﺃﻥ ﲢﺴﻦ ﻋﻼﻗﺘـﻚ‬
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‫ﻣﻌﻬﻢ‪،‬ﻭﺃﻥ ﺗﻜﻮﻥ ﻋﻼﻗﺘﻚ ﻣﻌﻬﻢ ﻗﻮﻳﺔ‪،‬ﻭﺃﻥ ﻳﺮﻭﻙ ﺩﺍﺋﻤﺎ ﺟﺎﻟﺴﺎ ﻣﻌﻬﻢ ﰲ ﺍﻟﺒﻴﺖ ‪".‬‬
‫ﻭﻟﻠﺼﻼﺓ ﻓﻮﺍﺋﺪ ﲨﺔ ﻓﺒﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻟﺮﺍﺣﺔ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻓﻠﻬﺎ ﺁﺛﺎﺭ ﺧ‪‬ﻠﻘﻴﺔ ﻋﺪﻳﺪﺓ‪،‬ﻓﻘـﺪ‬
‫ﺼﻠﹶﺎ ﹶﺓ ‪‬ﺗ‪‬ﻨﻬ‪‬ﻰ ﻋ‪‬ـ ِﻦ ﺍﹾﻟ ﹶﻔﺤ‪‬ـﺸ‪‬ﺎﺀ‬ ‫ﺼﻠﹶﺎ ﹶﺓ ِﺇ ﱠﻥ ﺍﻟ ‪‬‬
‫ﺏ ‪‬ﻭﹶﺃِﻗ ِﻢ ﺍﻟ ‪‬‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﺍ‪‬ﺗ ﹸﻞ ﻣ‪‬ﺎ ﺃﹸﻭ ِﺣ ‪‬ﻲ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺼ‪‬ﻨﻌ‪‬ﻮ ﹶﻥ{ )‪ (٤٥‬ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ‪.‬‬ ‫ﻭ‪‬ﺍﹾﻟﻤ‪‬ﻨ ﹶﻜ ِﺮ ‪‬ﻭﹶﻟ ِﺬ ﹾﻛﺮ‪ ‬ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﹾﻛ‪‬ﺒ ‪‬ﺮ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬‬
‫ﻼ ‪‬ﻭ ِﺓ ﺍﻟﻘﹸﺮﺁ ِﻥ‪،‬ﻭِﺇﻗﹶﺎ ‪‬ﻣ ِﺔ ﺍﻟـﺼ‪‬ﻼ ِﺓ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‬
‫ﲔ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻳ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ ِﺧﻄﹶﺎ‪‬ﺑ ‪‬ﻪ ِﻟ ‪‬ﺮﺳ‪‬ﻮِﻟ ِﻪ
‪ِ،‬ﺑِﺘ ﹶ‬ ‫ﷲ ﺗ‪‬ﻌﺎﱃ ﺍﳌﹸﺆﻣﻨ ‪‬‬ ‫‪‬ﻳ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ﺍ ُ‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﱃ ﺑِﺘﻼﹶﻭِﺗ ِﻪ‪ ،‬ﻭﺗ‪‬ـﺬﻛﱡﺮﹰﺍ ﳌﹶـﺎ ﻓﻴـ ِﻪ ﻣـ ‪‬ﻦ ﺍ َﻷﺳ‪‬ـﺮ‪‬ﺍ ِﺭ‬ ‫ﻼ ‪‬ﻭ ﹶﺓ ﺍﻟﻘﹸﺮﺁ ِﻥ ‪‬ﺗ ﹶﻘﺮ‪‬ﺑﹰﺎ ﺇِﱃ ﺍ ِ‬
‫‪‬ﺗﻌ‪‬ﺎﱃ‪:‬ﻭ‪‬ﺃ ِﺩ ‪‬ﻡ ِﺗ ﹶ‬
‫ﻕ‪،‬ﻭﺃِﻗ ِﻢ ﺍﻟﺼ‪‬ﻼ ﹶﺓ‪،‬ﻭﺃ ‪‬ﺩﻫ‪‬ﺎ ‪‬ﻋﻠﹶـﻰ‬
‫ﻼِ‬ ‫ﻭﺍﻟﻔﹶﻮﺍِﺋ ِﺪ‪،‬ﻭﺍ ‪‬ﻋ ‪‬ﻤ ﹾﻞ ﲟ‪‬ﺎ ﻓﻴ ِﻪ ﻣﻦ ﺍﻷﻭﺍﻣ ِﺮ ﻭﺍﻵﺩﺍﺏ ‪‬ﻭﻣ‪‬ﺤﺎ ِﺳ ِﻦ ﺍﻷ ‪‬ﺧ ﹶ‬
‫ﺖ ‪‬ﻋﻠﹶﻰ ﺍﻟﻮ‪‬ﺟ ِﻪ ﺍﻷ ﹾﻛﻤ‪‬ـ ِﻞ‬‫ﻼ ﹶﺓ ِﺇ ﹾﻥ ‪‬ﺗ ‪‬ﻤ ‪‬‬
‫ﺼﹶ‬‫ﺍﻟﻮ‪‬ﺟ ِﻪ ﺍﻷﻛ ‪‬ﻤ ِﻞ ‪‬ﲞﺸ‪‬ﻮﻋِﻬﺎ ‪‬ﻭ ‪‬ﺭﻛﹸﻮﻋِﻬﺎ ﻭ ‪‬ﺳﺠ‪‬ﻮ ِﺩﻫ‪‬ﺎ‪َ ،‬ﻷ ﱠﻥ ﺍﻟ ‪‬‬
‫ﺖ ﻟﹶﻬﺎ ﻓﹶﺎِﺋ ‪‬ﺪﺗ‪‬ﺎ ِﻥ‪:‬‬ ‫ﻛﹶﺎ‪‬ﻧ ‪‬‬

‫‪ - ١٨١‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ -‬ﺍﳌﻜﱰ ‪ ( ٤٩٤) -‬ﺻﺤﻴﺢ‬

‫‪.htm٧٠http://www.saaid.net/tarbiah/ - ١٨٢‬‬
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‫ﺤ ِﻤ ﹸﻞ ﺍ ﹸﳌ ‪‬ﺆ ِﻣ ‪‬ﻦ ﻋ‪‬ﻠﻰ ‪‬ﻣﺠ‪‬ﺎِﻧ‪‬ﺒﺘِﻬﺎ‪،‬ﻭ‪‬ﺗﺮﻛِﻬـﺎ ِﻟ ‪‬ﻤﻨ‪‬ﺎﻓﹶـﺎ ِﺓ‬
‫ﺤﺸ‪‬ﺎ ِﺀ ﻭﺍ ﹸﳌ‪‬ﻨ ﹶﻜ ِﺮ ﻭﺍﻟ‪‬ﺒ ‪‬ﻐﻲِ ‪‬ﻭ‪‬ﺗ ‪‬‬
‫‪ -‬ﺃﹶ‪‬ﺎ ‪‬ﺗ‪‬ﻨﻬ‪‬ﻰ ‪‬ﻋ ِﻦ ﺍﻟ ﹶﻔ ‪‬‬
‫ﺸ ِﺔ ﻭﺍﳌﹸﻨﻜﹶﺮ ﻭﺍﻟ‪‬ﺒ ‪‬ﻐ ِﻲ ‪.‬‬
‫ﺍﻟﺼ‪‬ﻼ ِﺓ ﻟ ِﻔ ‪‬ﻌ ِﻞ ﺍﻟﻔﹶﺎ ِﺣ ‪‬‬
‫ﷲ ِﻟ ِﻌﺒ‪‬ـﺎ ِﺩ ِﻩ ﺍﻟـﺬﻳ ‪‬ﻦ ﻳﺬ ﹸﻛﺮ‪‬ﻭﻧ‪‬ـ ‪‬ﻪ‪،‬ﻭﻳ‪‬ﺆﺩ‪‬ﻭ ﹶﻥ ﺍﻟـﺼ‪‬ﻼ ﹶﺓ‬ ‫‪ -‬ﻭﻓِﻴﻬﺎ ﻓﹶﺎِﺋ ‪‬ﺪ ﹲﺓ ﹶﺃ ‪‬ﻋ ﹶﻈ ‪‬ﻢ‪،‬ﺃﹶﻻ ﻭﻫﻲ ﺫِﻛـ ‪‬ﺮ ﺍ ِ‬
‫ﷲ ﺗ‪‬ﻌ‪‬ﺎﱃ ﻳ‪‬ﻌﹶﻠ ‪‬ﻢ ﻣﺎ ‪‬ﺗ ﹾﻔ ‪‬ﻌﻠﹸﻮ ﹶﻥ ِﻣ ‪‬ﻦ ‪‬ﺧ ٍﲑ ﻭ ‪‬ﺷ ٍﺮ‪،‬ﻭﻫ ‪‬ﻮ ‪‬ﻣﺠ‪‬ﺎﺯِﻳ ﹸﻜ ‪‬ﻢ‬
‫ﺤ ‪‬ﻤﺪ‪‬ﻭ‪‬ﻧ ‪‬ﻪ‪،‬ﻭﺍ ُ‬
‫ﺴ‪‬ﺒﺤ‪‬ﻮﻧﻪ ﻭ‪‬ﻳ ‪‬‬ ‫ﺸﺮ‪‬ﻭﻃِﻬﺎ‪،‬ﻭ‪‬ﻳ ‪‬‬ ‫ﺑ‪‬‬
‫‪١٨٣‬‬
‫ﺑ ِﻪ ‪.‬‬
‫ﻭﺃﻗﻢ ﺍﻟﺼﻼﺓ ﺇﻥ ﺍﻟﺼﻼﺓ ‪ -‬ﺣﲔ ﺗﻘﺎﻡ ‪ -‬ﺗﻨﻬﻰ ﻋﻦ ﺍﻟﻔﺤﺸﺎﺀ ﻭﺍﳌﻨﻜﺮ‪.‬ﻓﻬﻲ ﺍﺗﺼﺎﻝ ﺑﺎﻟﻠﹼﻪ ﳜﺠﻞ‬
‫ﺻﺎﺣﺒﻪ ﻭﻳﺴﺘﺤﻴﻲ ﺃﻥ ﻳﺼﻄﺤﺐ ﻣﻌﻪ ﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ﻭﻓﻮﺍﺣﺸﻬﺎ ﻟﻴﻠﻘﻰ ﺍﻟﻠﹼﻪ ‪‬ﺎ‪،‬ﻭﻫﻲ ﺗﻄﻬـﺮ‬
‫ﻭﲡﺮﺩ ﻻ ﻳﺘﺴﻖ ﻣﻌﻬﺎ ﺩﻧﺲ ﺍﻟﻔﺤﺸﺎﺀ ﻭﺍﳌﻨﻜﺮ ﻭﺛﻘﻠﺘﻬﻤﺎ‪.‬‬
‫ﻓﻬﻲ ﺣﲔ ﺗﻘﺎﻡ ﺫﻛﺮ ﻟﻠﹼﻪ‪ ».‬ﻭﹶﻟ ِﺬ ﹾﻛ ‪‬ﺮ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﹾﻛ‪‬ﺒ ‪‬ﺮ«‪.‬ﺃﻛﱪ ﺇﻃﻼﻗﺎ ﺃﻛﱪ ﻣﻦ ﻛﻞ ﺍﻧﺪﻓﺎﻉ ﻭﻣﻦ ﻛـﻞ‬
‫ﻧﺰﻭﻉ‪.‬ﻭﺃﻛﱪ ﻣﻦ ﻛﻞ ﺗﻌﺒﺪ ﻭﺧﺸﻮﻉ‪.‬‬
‫ﺼ‪‬ﻨﻌ‪‬ﻮ ﹶﻥ« ‪..‬ﻓﻼ ﳜﻔﻰ ﻋﻠﻴﻪ ﺷﻲ ﺀ‪،‬ﻭﻻ ﻳﻠﺘﺒﺲ ﻋﻠﻴـﻪ ﺃﻣـﺮ‪.‬ﻭﺃﻧـﺘﻢ ﺇﻟﻴـﻪ‬ ‫»ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﻣﺎ ‪‬ﺗ ‪‬‬
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‫ﺭﺍﺟﻌﻮﻥ‪.‬ﻓﻤﺠﺎﺯﻳﻜﻢ ﲟﺎ ﺗﺼﻨﻌﻮﻥ ‪..‬‬
‫ﻭﳍﺎ ﺁﺛﺎﺭ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻓﺎﳌﺆﻣﻦ ﻳﺼﺒﺢ " ﻋﻀﻮﹰﺍ ﻧﺎﻓﻌﹰﺎ ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﻓﻴـﻪ‪،‬ﻳﻌﻤﻞ ﻭﻳﻨـﺘﺞ‬
‫‪١٨٥‬‬
‫ﻭﻳﻌ ‪‬ﻢ ﺧﲑﻩ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻛﺎﻓﺔ "‬
‫ﺃﻣﺎ ﻋﻦ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺼﺤﻴﺔ ﻓﻬﻲ ﻛﺜﲑﺓ ‪،‬ﺍﺑﺘﺪﺍ ًﺀ ﻣﻦ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻧﺘﻬﺎ ًﺀ ﺑﺎﻟﺘﺴﻠﻴﻢ‪،‬ﻓﻔﻴﻬﺎ ﺍﺗﻘـﺎﺀ ﻣـﻦ‬
‫ﺍﻷﻣﺮﺍﺽ ﻭﺗﻔﺮﻳﻎ ﻟﻠﻄﺎﻗﺔ ﺍﻟﻜﻬﺮﻭﻣﻐﻨﺎﻃﻴﺴﻴﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺴﺠﻮﺩ ﻭﻫﺬﺍ ﻣﺎ ﺍﻛﺘـﺸﻔﻪ ﺍﻟﻌﻠـﻢ‬
‫ﺍﳊﺪﻳﺚ‪.‬‬
‫" ﻭﻭﺿﻊ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﻭﻣﺎ ﳛﺪﺙ ﻓﻴﻪ ﻣﻦ ﺿﻐﻂ ﻋﻠﻰ ﺃﻃﺮﺍﻑ ﺃﺻﺎﺑﻊ ﺍﻟﻘﺪﻣﲔ ﻳـﺆﺩﻱ‬
‫‪١٨٦‬‬
‫ﺇﱃ ﺗﻘﻠﻴﻞ ﺍﻟﻀﻐﻂ ﻋﻠﻰ ﺍﻟﺪﻣﺎﻍ ‪".‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪:‬ﺍﻟﺼﻴﺎﻡ ﻭﺑﻴﺎﻥ ﺣﻜﻤﻪ ﻋﻠﻰ ﺍﻟﻄﻔﻞ ﻭﺃﺛﺮﻩ ﻋﻠﻴﻪ‪:‬‬

‫‪ - ١٨٣‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٣٢٦٧ / ١) -‬‬

‫‪ - ١٨٤‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٢٧٣٨ / ٥) -‬‬
‫‪ - ١٨٥‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪٢٧٥‬‬
‫‪ - ١٨٦‬ﺍﻹﺳﻼﻡ ﻭﺍﻟﺼﺤﺔ‪ ،‬ﻣﻘﺎﻟﺔ ﻣﻬﻤﺔ ﻣﻮﺟﻮﺩﺓ ﻋﻠﻰ ﺍﻟﺮﺍﺑﻂ ‪.htm٩http://www.khayma.com/salattar/‬‬
‫‪١٣٤‬‬
‫ﺍﻟﺼﻴﺎﻡ‪ ":‬ﻫﻮ ﺍﻹﻣﺴﺎﻙ ﻋﻦ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻭﺍﳉﻤﺎﻉ ﻭﺳﺎﺋﺮ ﺍﳌﻔﻄﺮﺍﺕ ﻣﻦ ﻃﻠـﻮﻉ ﺍﻟﻔﺠـﺮ‬
‫‪١٨٧‬‬
‫ﺍﻟﺜﺎﱐ ﺇﱃ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ‪،‬ﺑﻨﻴﺔ ﺍﻟﺼﻮﻡ ﺗﻘﺮﺑﹰﺎ ﺇﱃ ﺍﷲ – ﻋﺰ ﻭﺟﻞ‪" -‬‬
‫ﺐ ‪‬ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻣِـﻦ ﻗﹶـ‪‬ﺒِﻠ ﹸﻜ ‪‬ﻢ‬
‫ﺼﻴ‪‬ﺎ ‪‬ﻡ ﹶﻛﻤ‪‬ﺎ ﹸﻛِﺘ ‪‬‬
‫ﺐ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﹸﻛِﺘ ‪‬‬
‫ﹶﻟ ‪‬ﻌﱠﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ‪‬ﺘﻘﹸﻮ ﹶﻥ{ )‪ (١٨٣‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.‬‬
‫ﺐ ﺍﻟﺼ‪‬ﻮ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ ﺍ ُﻷﻣ‪‬ـ ِﻢ‬ ‫ﲔ ﺑِﺎﻟﺼ‪‬ﻮ ِﻡ ‪‬ﺗ ‪‬ﻬﺬِﻳﺒﹰﺎ ِﻟ‪‬ﻨﻔﹸﻮ ِﺳ ِﻬ ‪‬ﻢ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ِ:‬ﺇ‪‬ﻧ ‪‬ﻪ ﹶﺃ ‪‬ﻭ ‪‬ﺟ ‪‬‬‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺍ ﹸﳌ ‪‬ﺆﻣِﻨ ‪‬‬ ‫ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺍ ُ‬
‫ﺼ ‪‬ﻮ ‪‬ﻡ ‪‬ﻋﻠﹶـﻰ‬ ‫ﷲ ﺍﻟـ ‪‬‬ ‫ﺽﺍ ُ‬ ‫ﲔ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﻓﹶـ ‪‬ﺮ ‪‬‬ ‫ﻚ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﻳ‪‬ﻮ ِﺟ‪‬ﺒ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﺍﳌﹸﺴِﻠ ِﻤ ‪‬‬ ‫ﺏ‪،‬ﻟِﺬِﻟ ‪‬‬‫ﺍﻟﺴ‪‬ﺎِﺑ ﹶﻘ ِﺔ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﻸﺟ‪‬ـ ِﺮ‬‫ﺕ ﺍ ﹸﳌﺒ‪‬ﺎ ‪‬ﺣ ِﺔ ﺍ ﹶﳌ‪‬ﻴﺴ‪‬ﻮ ‪‬ﺭ ِﺓ ﺍﻣﺘِﺜﺎ ﹰﻻ َﻷ ‪‬ﻣ ِﺮ ِﻩ‪،‬ﻭ‪‬ﺍﺣِﺘﺴ‪‬ﺎﺑﹰﺎ ِﻟ َ‬
‫ﺸ ‪‬ﻬﻮ‪‬ﺍ ِ‬‫ﷲ‪ِ،‬ﺑ‪‬ﺘ ‪‬ﺮ ِﻙ ﺍﻟ ‪‬‬
‫ﲔ ِﻟ‪‬ﻴ ِﻌ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ِﻟ‪‬ﺘ ﹾﻘﻮ‪‬ﻯ ﺍ ِ‬
‫ﺍ ﹸﳌ ‪‬ﺆﻣِﻨ ‪‬‬
‫‪١٨٨‬‬
‫ﺲ‪.‬‬ ‫ﻂ ﺍﻟ‪‬ﻨ ﹾﻔ ِ‬ ‫ﺿ‪‬ﺒ ِ‬‫ﻚ ﺍﻟ ‪‬ﻌ ِﺰ ‪‬ﳝ ﹸﺔ ﻭ‪‬ﺍ ِﻹﺭ‪‬ﺍ ‪‬ﺩ ﹸﺓ ‪‬ﻋﻠﹶﻰ ‪‬‬
‫ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ‪،‬ﹶﻓ‪‬ﺘ ‪‬ﺮﺑ‪‬ﻰ ﺑِﺬِﻟ ‪‬‬
‫‪١٨٩‬‬
‫" ﻭﺍﻟﺼﻴﺎﻡ ﻭﺳﻴﻠﻪ ﻟﺘﻘﻮﻯ ﺍﷲ ‪-‬ﻋﺰ ﻭﺟﻞ‪ -‬ﺑﻔﻌﻞ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺗﺮﻙ ﺍﶈﺮﻣﺎﺕ"‬
‫‪١٩٠‬‬
‫ﻭﻫﻮ" ﻋﺒﺎﺩﻩ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺭﺑﻪ ﻻ ﺭﻗﺎﺑﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺃﻭ ﻗﺎﻧﻮﻧﻴﺔ ﻋﻠﻴﻬﺎ "‬
‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ‪ ":‬ﻭﺍﳉﻤﻬﻮﺭ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳚﺐ ﻋﻠﻰ ﻣﻦ ﺩﻭﻥ ﺍﻟﺒﻠﻮﻍ‪،‬ﻭﺍﺳﺘﺤﺐ ﲨﺎﻋﺔ‬
‫ﻣﻦ ﺍﻟﺴﻠﻒ ﻣﻨﻬﻢ ﺍﺑﻦ ﺳﲑﻳﻦ ﻭﺍﻟﺰﻫﺮﻱ ﻭﻗﺎﻝ ﺑﻪ ﺍﻟﺸﺎﻓﻌﻲ ﺃ‪‬ﻢ ﻳﺆﻣﺮﻭﻥ ﺑﻪ ﻟﻠﺘﻤﺮﻳﻦ ﻋﻠﻴـﻪ ﺇﺫﺍ‬
‫ﺃﻃﺎﻗﻮﻩ‪،‬ﻭﺣﺪﻩ ﺃﺻﺤﺎﺑﻪ ﺑﺎﻟﺴﺒﻊ ﻭﺍﻟﻌﺸﺮ ﻛﺎﻟﺼﻼﺓ‪،‬ﻭﺣﺪﻩ ﺇﺳﺤﺎﻕ ﺑﺎﺛﻨﱵ ﻋﺸﺮﺓ ﺳـﻨﺔ‪،‬ﻭﺃﲪﺪ‬
‫ﰲ ﺭﻭﺍﻳﺔ ﺑﻌﺸﺮ ﺳﻨﲔ‪.‬ﻭﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ‪:‬ﺇﺫﺍ ﺃﻃﺎﻕ ﺻﻮﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺗﺒﺎﻋﺎ ﻻ ﻳﻀﻌﻒ ﻓﻴﻬﻦ ﲪﻞ‬
‫‪١٩١‬‬
‫ﻋﻠﻰ ﺍﻟﺼﻮﻡ‪،‬ﻭﺍﻷﻭﻝ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ‪"...‬‬
‫" ﺍﻟﺼﻴﺎﻡ ﻣﺪﺭﺳﺔ ﺗﺮﺑﻮﻳﺔ ﻋﺎﻟﻴﺔ ﺍﻷﺣﺪﺍﺙ ﻭﻭﺳﻴﻠﺔ ﺭﻭﺣﻴﻪ ﻓﻌ‪‬ﺎﻟﻪ ﻭﻧﺎﺟﺤﺔ ﳌﺼﻠﺤﺔ ﺍﻹﻧـﺴﺎﻥ‬
‫‪١٩٢‬‬
‫]ﻭﻗﺪ[ ﺃﲨﻊ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﻭﺟﻮﺏ ﺻﻴﺎﻡ ﺭﻣﻀﺎﻥ‪".‬‬

‫‪ - ١٨٧‬ﺍﻟﺘﻮﳚﺮﻱ‪،‬ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪،‬ﳐﺘﺼﺮ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺹ ‪ ،٦٢٣‬ﺑﻴﺖ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺪﻭﻟﻴﺔ‪،‬ﻁ‪١٤٢٣ ،٤‬ﻫـ‬
‫‪٢٠٠٢-‬ﻡ‬
‫‪ - ١٨٨‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(١٩٠ / ١) -‬‬
‫‪ - ١٨٩‬ﳐﺘﺼﺮ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺹ ‪٦٢٤‬‬
‫‪ - ١٩٠‬ﺣﻠﱯ‪ ،‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻃﻌﻤﻪ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ‪،‬ﺹ‪١٥٦‬‬
‫‪ - ١٩١‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ -‬ﻁ ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪(٢٠٠ / ٤) -‬‬
‫‪ - ١٩٢‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ‪٢٨٠‬‬
‫‪١٣٥‬‬
‫ﻭﺗﱪﺯ ﺍﻟﻐﺎﻳﺔ ﺍﻟﻜﺒﲑﺓ ﻣﻦ ﺍﻟﺼﻮﻡ ﺑﺄ‪‬ﺎ " ﺍﻟﺘﻘﻮﻯ ﻫﻲ ﺍﻟﱵ ﺗﺴﺘﻴﻘﻆ ﰲ ﺍﻟﻘﻠﻮﺏ ﻭﻫﻲ ﺗﺆﺩﻱ ﻫﺬﻩ‬
‫ﺍﻟﻔﺮﻳﻀﺔ‪،‬ﻃﺎﻋﺔ ﻟﻠﹼﻪ‪،‬ﻭﺇﻳﺜﺎﺭﺍ ﻟﺮﺿﺎﻩ‪.‬ﻭﺍﻟﺘﻘﻮﻯ ﻫﻲ ﺍﻟﱵ ﲢﺮﺱ ﻫﺬﻩ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﺇﻓﺴﺎﺩ ﺍﻟـﺼﻮﻡ‬
‫ﺑﺎﳌﻌﺼﻴﺔ‪،‬ﻭﻟﻮ ﺗﻠﻚ ﺍﻟﱵ ‪‬ﺠﺲ ﰲ ﺍﻟﺒﺎﻝ‪،‬ﻭﺍﳌﺨﺎﻃﺒﻮﻥ ‪‬ﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻳﻌﻠﻤﻮﻥ ﻣﻘﺎﻡ ﺍﻟﺘﻘﻮﻯ ﻋﻨـﺪ‬
‫ﺍﻟﻠﹼﻪ‪،‬ﻭﻭﺯ‪‬ﺎ ﰲ ﻣﻴﺰﺍﻧﻪ‪.‬ﻓﻬﻲ ﻏﺎﻳﺔ ﺗﺘﻄﻠﻊ ﺇﻟﻴﻬﺎ ﺃﺭﻭﺍﺣﻬﻢ‪.‬ﻭﻫﺬﺍ ﺍﻟﺼﻮﻡ ﺃﺩﺍﺓ ﻣﻦ ﺃﺩﻭﺍ‪‬ـﺎ‪،‬ﻭﻃﺮﻳﻖ‬
‫ﻣﻮﺻﻞ ﺇﻟﻴﻬﺎ‪.‬ﻭﻣﻦ ﰒ ﻳﺮﻓﻌﻬﺎ ﺍﻟﺴﻴﺎﻕ ﺃﻣﺎﻡ ﻋﻴﻮ‪‬ﻢ ﻫﺪﻓﺎ ﻭﺿﻴﺌﺎ ﻳﺘﺠﻬﻮﻥ ﺇﻟﻴﻪ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺼﻴﺎﻡ‬
‫‪١٩٣‬‬
‫‪»..‬ﹶﻟ ‪‬ﻌﱠﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ‪‬ﺘﻘﹸﻮ ﹶﻥ« ‪..‬‬
‫ﺃﺛﺮ ﺍﻟﺼﻴﺎﻡ ﰲ ﻧﻔﺲ ﺍﻟﻄﻔﻞ ‪:‬‬
‫‪ " -‬ﺗﺮﺷﺪ ﻓﻠﺴﻔﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺑﱪﺍﳎﻬـﺎ ﻭﻣﻨﺎﻫﺠﻬـﺎ‬
‫ﻭﺃﻫﺪﺍﻓﻬﺎ ﺇﱃ ﺗﺄﻛﻴﺪ ﻓﺮﻳﻀﺔ ﺍﻟﺼﻮﻡ ﻭﺗﺄﺻﻴﻠﻬﺎ ﻭﺗﺮﺳﻴﺨﻬﺎ ﰲ ﻧﻔﺲ ﺍﻟﻔﺮﺩ ﺍﳌﺴﻠﻢ ﻣﻨﺬ ﺃﻥ ﻳﺼﺒﺢ‬
‫ﻣﻜﻠﻔﹰﺎ ‪‬ﺎ ﺷﺮﻋﻴﹰﺎ ﻭﻗﺎﺩﺭﹰﺍ ﻋﻠﻴﻬﺎ ﺻﺤﻴﹰﺎ‪،‬ﻷﻥ ﳍﺎ ﺃﺑﻠﻎ ﺍﻵﺛﺎﺭ ﺍﻹﳚﺎﺑﻴﺔ ﺍﻟﻔﻌ‪‬ﺎﻟﺔ ﰲ ﺗﻘﻮﻳـﺔ ﺇﳝﺎﻧـﻪ‬
‫ﻭﺗﻮﺣﻴﺪﻩ ﰲ ﻋﻘﻴﺪﺗﻪ ﻭﻋﺒﺎﺩﺗـﻪ‪،‬ﻭﺇﻳﻘﺎﻅ ﺿـﻤﲑﻩ ﻭﺻـﺤﻮﺓ ﻭﺟﺪﺍﻧﻪ‪،‬ﻭﺇﺣـﺴﺎﺳﻪ ﺑﺮﻗﺎﺑـﺔ‬
‫ﻣﻮﻻﻩ‪،‬ﻭﺷﻌﻮﺭﻩ ﲝﻀﻮﺭﻩ ﺍﳌﺴﺘﻤﺮ ﻣﻌﻪ ﺃﻳﻨﻤﺎ ﻛﺎﻥ‪،‬ﻭﺗﺮﻗﻴﺔ ﺧﻠﻘﻪ‪،‬ﻭﺗﺰﻛﻴﺔ ﺭﻭﺣﻪ‪،‬ﻭﻛﺴﺮ ﺣـﺪﺓ‬
‫ﺷﻬﻮﺗﻪ‪،‬ﻭﺍﻟﺪﺭﺑﺔ ﻋﻠﻰ ﺍﻟﺘﺤﻜﻢ ﰲ ﺍﻧﻔﻌﺎﻻﺗﻪ ﻭﺿﺒﻂ ﻏﺮﺍﺋﺰﻩ ﻭﻧﺰﻭﺍﺗﻪ‪،‬ﻭﺗﺮﺑﻴﺔ ﺭﻭﺡ ﺍﻻﺣﺘﻤـﺎﻝ‬
‫ﻭﺍﻟﺼﱪ ﻟﺪﻳﻪ‪،‬ﻭﺗﻔﺠﲑ ﻣﻌﺎﱐ ﺍﻟﻌﻄﻒ ﻭﺍﻟﺸﻔﻘﺔ ﻭﺍﻟﺮﻓﻖ ﻭﺍﳋﲑ ﰲ ﻧﻔـﺴﻪ‪،‬ﻭﲢﺮﻳﻚ ﻣـﺸﺎﺭﻛﺘﻪ‬
‫ﺍﻟﻮﺟﺪﺍﻧﻴﺔ ﺍﻟﺼﺎﺩﻗﺔ ﻟﻶﺧﺮﻳﻦ ﻭﺇﻋﺎﻧﺔ ﺍﶈﺘﺎﺟﲔ ﻣﻨﻬﻢ ﻭﺍﳌﻌﻮﺯﻳﻦ‪،‬ﻭﺗﻘﻮﻳﺔ ﻣﻴﻠـﻪ ﺍﻻﺟﺘﻤـﺎﻋﻲ‬
‫ﻼ ﻋﻤﺎ ﻟﻠﺼﻮﻡ ﻣﻦ‬ ‫ﻓﻴﻌﻤﻞ ﻣﻊ ﻏﲑﻩ ﻋﻠﻰ ﺣﻔﻆ ﻛﻴﺎﻥ ﲨﺎﻋﺘﻪ ﺑﺎﻟﺘﻜﺎﻓﻞ ﻭﺍﻟﺘﺮﺍﺣﻢ ﻭﺍﻟﺘﻌﺎﻭﻥ‪،‬ﻓﻀ ﹰ‬
‫‪١٩٤‬‬
‫ﻣﻴﺰﺓ ﻛﺒﲑﺓ ﰲ ﺣﻔﻈﻪ ﻟﺼﺤﺔ ﺍﻟﺼﺎﺋﻢ ﺍﻟﺒﺪﻧﻴﺔ ﻭﻭﻗﺎﻳﺘﻪ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﻭﺍﻟﻌﻠﻞ ﺍﳌﺨﺘﻠﻔﺔ‪".‬‬
‫‪ " -‬ﻳﻌﺘﺎﺩ ﺃﻻ ﻳﺘﻜﻠﻢ ﻛﺬﺑﹰﺎ ﻭﻻ ﺯﻭﺭﹰﺍ ﻭﻻ ﻏﺸﹰﺎ ﻭﻻ ﳝﺎﺭﺱ ﻏﺪﺭﹰﺍ ﻭﻻ ﺧﻴﺎﻧـﺔ ﻭﻻ ﺇﻳـﺬﺍ ًﺀ ﺃﻭ‬
‫‪١٩٥‬‬
‫ﻋﺪﻭﺍﻧﹰﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﰲ ﺃﻣﻮﺍﳍﻢ ﺃﻭ ﺃﻋﺮﺍﺿﻬﻢ"‬
‫ﺕ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ ِﻤ ‪‬ﻊ ﹶﺃﺑ‪‬ﺎ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪ - -‬ﻳﻘﹸﻮ ﹸﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -
-‬ﻗﹶـﺎ ﹶﻝ‬ ‫ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻰ ﺻ‪‬ﺎﻟِ ٍﺢ ﺍﻟ ‪‬ﺰﻳ‪‬ﺎ ِ‬
‫ﺼﻴ‪‬ﺎ ‪‬ﻡ ‪‬ﺟ‪‬ﻨ ﹲﺔ‪ ،‬ﻭِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻳ‪‬ـ ‪‬ﻮ ‪‬ﻡ‬
‫ﺼﻴ‪‬ﺎ ‪‬ﻡ‪،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﻟِﻰ‪ ،‬ﻭﹶﺃﻧ‪‬ﺎ ﹶﺃ ‪‬ﺟﺰِﻯ ِﺑ ِﻪ ‪.‬ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ﹸﻛ ﱡﻞ ‪‬ﻋ ‪‬ﻤ ِﻞ ﺍ‪‬ﺑ ِﻦ ﺁ ‪‬ﺩ ‪‬ﻡ ﹶﻟ ‪‬ﻪ ِﺇ ﱠﻻ ﺍﻟ ‪‬‬

‫‪ - ١٩٣‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(١٦٨ / ١) -‬‬

‫‪ - ١٩٤‬ﺍﻟﺰﻧﺘﺎﱐ‪ ،‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺼﻴﺪ‪ ،‬ﻓﻠﺴﻔﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪،‬ﺹ ‪١٣٨-١٣٧‬‬
‫‪ - ١٩٥‬ﺣﻠﱯ‪ ،‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻃﻌﻤﻪ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ‪،‬ﺹ‪١٥٨‬‬
‫‪١٣٦‬‬
‫ﺐ‪،‬ﹶﻓِﺈ ﹾﻥ ﺳ‪‬ﺎ‪‬ﺑ ‪‬ﻪ ﹶﺃ ‪‬ﺣ ‪‬ﺪ‪،‬ﹶﺃ ‪‬ﻭ ﻗﹶﺎ‪‬ﺗﹶﻠ ‪‬ﻪ ﹶﻓ ﹾﻠ‪‬ﻴ ﹸﻘ ﹾﻞ ِﺇﻧ‪‬ـﻰ ﺍﻣ‪‬ـ ‪‬ﺮ ‪‬ﺅ ﺻ‪‬ـﺎِﺋ ‪‬ﻢ‬
‫ﺨ ‪‬‬
‫ﺼ‪‬‬
‫ﺚ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﻼ ‪‬ﻳ ‪‬ﺮﹸﻓ ﹾ‬
‫ﺻ ‪‬ﻮ ِﻡ ﹶﺃ ‪‬ﺣ ِﺪ ﹸﻛ ‪‬ﻢ‪،‬ﹶﻓ ﹶ‬
‫‪‬‬
‫ﻚ‪،‬ﻟِﻠـﺼ‪‬ﺎِﺋ ِﻢ‬
‫ﺴ ِ‬
‫ﺐ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ِﻣ ‪‬ﻦ ﺭِﻳـ ِﺢ ﺍﹾﻟ ِﻤ ‪‬‬‫ﻑ ﹶﻓ ِﻢ ﺍﻟﺼ‪‬ﺎِﺋ ِﻢ ﹶﺃﻃﹾ‪‬ﻴ ‪‬‬ ‫ﺨﻠﹸﻮ ‪‬‬ ‫ﺤ ‪‬ﻤ ٍﺪ ِﺑ‪‬ﻴ ِﺪ ِﻩ ﹶﻟ ‪‬‬‫ﺲ ‪‬ﻣ ‪‬‬ ‫‪ .‬ﻭﺍﻟﺬﻱ ‪‬ﻧ ﹾﻔ ‪‬‬
‫‪١٩٦‬‬
‫ﺼ ‪‬ﻮ ِﻣ ِﻪ « ‪..‬‬ ‫ﺡ ِﺑ ‪‬‬
‫ﺡ‪ ،‬ﻭِﺇﺫﹶﺍ ﹶﻟ ِﻘ ‪‬ﻰ ‪‬ﺭ‪‬ﺑ ‪‬ﻪ ﹶﻓ ِﺮ ‪‬‬
‫ﹶﻓ ‪‬ﺮ ‪‬ﺣﺘ‪‬ﺎ ِﻥ ‪‬ﻳ ﹾﻔ ‪‬ﺮ ‪‬ﺣ ‪‬ﻬﻤ‪‬ﺎ ِﺇﺫﹶﺍ ﹶﺃ ﹾﻓ ﹶﻄ ‪‬ﺮ ﹶﻓ ِﺮ ‪‬‬
‫‪ -‬ﻳﺘﻌﻠﻢ ﺍﻟﻨﻈﺎﻡ ﻷﻥ ﺍﳌﺴﻠﻢ ﰲ ﺭﻣﻀﺎﻥ ﻳﺄﻛﻞ ﺑﻨﻈﺎﻡ‪،‬ﻭﻳﻨﺎﻡ ﺑﻨﻈﺎﻡ ﻭﻳﺴﺘﻴﻘﻆ ﺑﻨﻈﺎﻡ ‪،‬ﻭﻟﺬﺍ ﻓﺈﻧﻚ‬
‫‪١٩٧‬‬
‫ﺗﺮﻯ ﺃﻥ ﺍﻟﻨﻈﺎﻡ ﻳﺘﺠﻠﻰ ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﺑﺄﺭﻭﻉ ﺻﻮﺭﻩ ﰲ ﺭﻣﻀﺎﻥ "‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪:‬ﺍﻟﺰﻛﺎﺓ ‪:‬‬
‫ﺍﻟﺰﻛﺎﺓ‪":‬ﻫﻲ ﺍﻟﻨﻤﺎﺀ ﻭﺍﻟﺰﻳﺎﺩﺓ‪،‬ﻭﻫﻲ ﺣﻖ ﻭﺍﺟﺐ ﰲ ﻣﺎﻝ ﺧﺎﺹ ﻟﻄﺎﺋﻔﺔ ﳐـﺼﻮﺻﺔ ﰲ ﻭﻗـﺖ‬
‫‪١٩٨‬‬
‫ﺧﺎﺹ "‬

‫‪ - ١٩٦‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ (١٩٠٤) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ (٢٧٦٢) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒـﺎﻥ ‪(٢٥٩ / ٨) -‬‬
‫)‪(٣٤٨٢‬‬
‫ﻭﳋﻠﻮﻑ‪:‬ﺧﻠﻒ ﻓﻢ ﻭﺍﻟﺼﺎﺋﻢ ﳜﻞ ﺧﻠﻮﻓﺎ‪:‬ﺇﺫﺍ ﺗﻐﲑﺕ ﺭﳛﻪ ﻣﻦ ﺗﺮﻙ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ‪،‬ﻭﺍﳋﻠﻔﺔ ﻣﻨﻪ‪.‬‬
‫ﻳﺮﻓﺚ‪:‬ﺍﻟﺮﻓﺚ‪:‬ﻛﻠﻤﺔ ﺟﺎﻣﻌﺔ ﻟﻜﻞ ﻣﺎﻳﺮﻳﺪﻩ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﳌﺮﺃﺓ‪،‬ﻭﻗﻴﻞ‪:‬ﻭﺍﻟﺘﺼﺮﻳﺢ ﺑﺬﻛﺮ ﺍﳉﻤﺎﻉ‪،‬ﻭﻫﻮ ﺍﳊـﺮﺍﻡ ﰲ ﺍﳊـﺞ ﻋﻠـﻰ‬
‫ﺍﶈﺮﻡ‪،‬ﻓﺄﻣﺎ ﺍﻟﺮﻓﺚ ﰲ ﺍﻟﻜﻼﻡ ﺇﺫﺍ ﱂ ﳜﺎﻃﺐ ﺑﻪ ﺍﻣﺮﺃﺓ‪،‬ﻓﻼ ﳛﺮﻡ ﻋﻠﻴﻪ‪،‬ﻭﻟﻜﻦ ﻳﺴﺘﺤﺐ ﻟﻪ ﺗﺮﻛﻪ‪.‬‬
‫ﻳﺼﺨﺐ‪:‬ﺍﻟﺼﺨﺐ‪:‬ﺍﻟﻀﺠﺔ ﻭﺍﳉﻠﺒﺔ‪.‬‬
‫ﺍﻟﺼﻮﻡ ﱄ ﻭﺃﻧﺎ ﺃﺟﺰﻱ ﺑﻪ‪:‬ﺇﳕﺎ ﺧﺺ ﺍﻟﺼﻮﻡ ﻭﺍﳉﺰﺍﺀ ﻋﻠﻴﻪ ﺑﻨﻔﺴﻪ ﻋﺰ ﻭﺟﻞ ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻛﻠﻬﺎ ﻟﻪ‪،‬ﻭﺟﺰﺍﺅﻫﺎ ﻣﻨـﻪ‪،‬ﻷﻥ‬
‫ﲨﻴﻊ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﱵ ﻳﺘﻘﺮﺏ ‪‬ﺎ ﺍﻟﻌﺒﺎﺩ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪،‬ﻣﻦ ﺻﻼﺓ‪،‬ﻭﺣﺞ‪،‬ﻭﺻﺪﻗﺔ‪ ،‬ﻭﺃﺗﺒﺘـﻞ ﻭﺍﻋﺘﻜـﺎﻑ ﻭﺩﻋـﺎﺀ ﻭﻗﺮﺑـﺎﻥ‬
‫ﻭﻫﺪﻱ‪،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺍﺕ‪،‬ﻗﺪ ﻋﺒﺪ ﺍﳌﺸﺮﻛﻮﻥ ‪‬ﺎ ﺁﳍﺘﻬﻢ‪،‬ﻭﻛﺎﻧﻮﺍ ﻳﺘﺨﺬﻭﻧﻪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻧﺪﺍﺩﺍ‪،‬ﻭﱂ ﻳـﺴﻤﻊ ﺃﻥ‬
‫ﻃﺎﺋﻔﺔ ﻣﻦ ﻃﻮﺍﺋﻒ ﺍﳌﺸﺮﻛﲔ ﻭﰲ ﺍﻷﺯﻣﺎﻥ ﺍﳌﺘﻘﺎﺩﻣﺔ ﻋﺒﺪﺕ ﺁﻫﺘﻬﺎ ﺑﺎﻟﺼﻮﻡ‪،‬ﻭﻻﺗﻘﺮﺑﺖ ﺇﻟﻴﻬﺎ ﺑﻪ‪،‬ﻭﻻ ﺩﺍﻧﺘﻬﺎ ﺑـﻪ‪،‬ﻭﻻ ﻋـﺮﻑ‬
‫ﺍﻟﺼﻮﻡ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺇﻻ ﻣﻦ ﺟﻬﺔ ﺍﻟﺸﺮﺍﺋﻊ‪،‬ﻓﺬﻟﻚ ﻗﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪»:‬ﺍﻟﺼﻮﻡ ﱄ« ﺃﻱ‪:‬ﱂ ﻳﺸﺎﺭﻛﲏ ﻓﻴﻪ ﺃﺣﺪ‪،‬ﻭﻻ ﻋﺒـﺪ ﺑـﻪ‬
‫ﻏﲑﻱ‪،‬ﻓﺄﻧﺎ ﺣﻴﻨﺌﺬ ﺃﺟﺰﻱ ﺑﻪ ﻋﻠﻰ ﻗﺪﺭ ﺍﺧﺘﺼﺎﺻﻪ ﰊ‪،‬ﻭﺃﻧﺎ ﺃﺗﻮﱃ ﺍﳉﺰﺍﺀ ﻋﻠﻴﻪ ﺑﻨﻔﺴﻲ‪،‬ﻻ ﺃﻛﻠﻪ ﺇﱃ ﺃﺣﺪ ) ﻏﲑﻱ ( ﻣﻦ ﻣﻠـﻚ‬
‫ﻣﻘﺮﺏ ﺃﻭ ﻏﲑﻩ‪،‬ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻣﻌﲎ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﺟﻮﻫﺎ ﻣﻦ ﺍﻟﺘﺄﻭﻳﻞ‪،‬ﻻﺗﺪﺍﱐ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﻻ ﺗﻘﺎﺭﺑﺔ‪،‬ﺇﺫ ﻣﺎ ﻣﻦ ﻗـﻮﻝ‬
‫ﻣﻨﻬﺎ ﺇﻻ ﻭﺑﺎﻗﻲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺗﺸﺎﺭﻛﻪ ﻓﻴﻪ ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﺧﱪﱐ ﺑﻪ ﺍﻷﻣﲑ ﳎﺎﻫﺪ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﻗﺎﳝﺎﺯ ﺑﻦ ﻋﺒـﺪ ﺍﷲ ‪ -‬ﺃﺩﺍﻡ ﺍﷲ‬
‫ﺳﻌﺎﺩﺗﻪ ‪ -‬ﻭﺫﻛﺮ ﺃﻧﻪ ﳑﺎ ﻭﻗﻊ ﻟﻪ ﺍﺑﺘﻜﺎﺭﺍ‪،‬ﻭﱂ ﻳﺴﻤﻌﻪ ﻣﻦ ﺃﺣﺪ‪،‬ﻭﻻ ﻭﻗﻒ ﻋﻠﻴﻪ ﰲ ﻛﺘﺎﺏ‪،‬ﻭﱂ ﺃﲰﻌﻪ ﺃﻧﺎ ﻣﻦ ﻏﲑﻩ‪،‬ﻭﻟﻘﺪ ﺃﺻﺎﺏ‬
‫ﻓﻴﻤﺎ ﻭﻗﻊ ﻟﻪ ﻭﺃﺣﺴﻦ‪،‬ﻭﻓﻘﻪ ﺍﷲ ﺑﻌﺮﻓﺎﻧﻪ‪.‬ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳﻮﻝ ‪(٤٥٣ / ٩) -‬‬
‫‪ - ١٩٧‬ﺣﻠﱯ‪ ،‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻃﻌﻤﻪ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﺎﹰ‪ ،‬ﺹ ‪١٥٨‬‬
‫‪ - ١٩٨‬ﺍﻟﺘﻮﳚﺮﻱ‪،‬ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪،‬ﳐﺘﺼﺮ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺹ‪ ،٥٩٣‬ﻭﺍﻧﻈﺮ ﺇﱃ ﺍﻟـﺼﺎﺑﻮﱐ‪،‬ﳏﻤﺪ ﻋﻠﻲ‪،‬ﻓﻘـﻪ‬
‫ﺍﻟﻌﺒﺎﺩﺍﺕ‪،‬ﺹ ‪ ،٩‬ﺑﲑﻭﺕ ‪،‬ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺼﺮﻳﻪ‪،‬ﻁ‪١٤٢٢ ،١‬ﻫـ ‪٢٠٠٢-‬ﻡ‬
‫‪١٣٧‬‬
‫ﻚ ‪‬ﺳ ﹶﻜ ‪‬ﻦ‬
‫ﻼ‪‬ﺗ ‪‬‬
‫ﺻﹶ‬‫ﺻ ﱢﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ِﺇ ﱠﻥ ‪‬‬
‫ﺻ ‪‬ﺪﹶﻗ ﹰﺔ ‪‬ﺗ ﹶﻄ ‪‬ﻬ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ‪‬ﺗ ‪‬ﺰﻛﱢﻴﻬِﻢ ِﺑﻬ‪‬ﺎ ‪‬ﻭ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﺧ ﹾﺬ ِﻣ ‪‬ﻦ ﹶﺃﻣ‪‬ﻮ‪‬ﺍِﻟ ِﻬ ‪‬ﻢ ‪‬‬
‫ﱠﻟ ‪‬ﻬ ‪‬ﻢ ﻭ‪‬ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﺳﻤِﻴ ‪‬ﻊ ‪‬ﻋﻠِﻴ ‪‬ﻢ{ )‪ (١٠٣‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‬
‫ﺻ ‪‬ﺪﹶﻗ ﹰﺔ ‪‬ﺗ ﹶﻄ ‪‬ﻬ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﻣِـ ‪‬ﻦ‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ
ِﺑﹶﺄ ﹾﻥ ‪‬ﻳ ﹾﺄ ‪‬ﺧ ﹶﺬ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍ ِﻝ ﺍﻟﺬِﻳ ‪‬ﻦ ﺍ ‪‬ﻋ‪‬ﺘ ‪‬ﺮﻓﹸﻮﺍ ِﺑ ﹸﺬﻧ‪‬ﻮِﺑ ِﻬ ‪‬ﻢ‪ ،‬‬ ‫‪‬ﻳ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ﺍ ُ‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭ‪‬ﺗ ‪‬ﺮﹶﻓ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ِﺇﻟﹶﻰ ‪‬ﻣﻨ‪‬ﺎ ِﺯ ِﻝ ﺍ َﻷ‪‬ﺑﺮ‪‬ﺍ ِﺭ‬
‫ﺴ ‪‬ﻮ ِﺓ ‪‬ﻋﻠﹶﻰ ﺍﻟ ﹸﻔ ﹶﻘﺮ‪‬ﺍ ِﺀ‪ ،‬ﻭ‪‬ﺗ ‪‬ﺰﻛﱢﻲ ِﺑﻬ‪‬ﺎ ﹶﺃ‪‬ﻧ ﹸﻔ ‪‬‬
‫ﺨ ِﻞ‪،‬ﻭ‪‬ﺍﻟ ﱠﻄ ‪‬ﻤ ِﻊ‪،‬ﻭ‪‬ﺍﻟ ﹶﻘ ‪‬‬
‫ﺲ ﺍﻟ‪‬ﺒ ‪‬‬
‫‪‬ﺩ‪‬ﻧ ِ‬
‫ﷲ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ ِﺑﹶﺄ ﹾﻥ ‪‬ﻳ ‪‬ﺪ ‪‬ﻋ ‪‬ﻮ‬ ‫ﺴﻌ‪‬ﺎ ‪‬ﺩ ِﺓ ﻓِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻭ‪‬ﺍﻵ ِﺧ ‪‬ﺮ ِﺓ ‪.‬ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺍ ُ‬‫ﻼ ﻟِﻠ ‪‬‬ ‫ﺕ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳﻜﹸﻮﻧ‪‬ﻮﺍ ﹶﺃ ‪‬ﻫ ﹰ‬ ‫ﳋ‪‬ﻴﺮ‪‬ﺍ ِ‬ ‫ِﺑ ِﻔ ‪‬ﻌ ِﻞ ﺍ ﹶ‬
‫ﷲ‬
‫ﺴ ِﻬ ‪‬ﻢ‪،‬ﻭ‪‬ﺍ ُ‬ ‫ﻼ ﹶﺓ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹲﺔ ِﺑ ِﻬ ‪‬ﻢ‪ ،‬ﻭﺭ‪‬ﺍ ‪‬ﺣ ﹲﺔ َﻷ‪‬ﻧﻔﹸـ ِ‬ ‫ﺻﹶ‬ ‫ﺻ ﱢﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ (‪،‬ﻷ ‪‬ﻥ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ) ‪‬ﻭ ‪‬‬ ‫ﹶﻟ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭ‪‬ﻳ ‪‬‬
‫ﺻ ِﻬ ‪‬ﻢ ﻓِﻲ ‪‬ﺗ ‪‬ﻮ‪‬ﺑِﺘ ِﻬ ‪‬ﻢ‪ ،‬ﻭ‪‬ﻧ ‪‬ﺪ ِﻣ ِﻬ ‪‬ﻢ‬
‫ﻼِ‬ ‫‪‬ﺳﻤِﻴ ‪‬ﻊ ﻻ ‪‬ﻋِﺘﺮ‪‬ﺍِﻓ ِﻬ ‪‬ﻢ ِﺑ ﹸﺬﻧ‪‬ﻮِﺑ ِﻬ ‪‬ﻢ‪ ،‬ﻭ ‪‬ﺳﻤِﻴ ‪‬ﻊ ِﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﹶﻟ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻋﻠِﻴ ‪‬ﻢ ِﺑِﺈ ‪‬ﺧ ﹶ‬
‫‪١٩٩‬‬
‫ﺏ‪.‬‬ ‫ﻣِﻦ ‪‬ﻫ ِﺬ ِﻩ ﺍﻟ ﱡﺬﻧ‪‬ﻮ ِ‬
‫" ﻟﻴﺲ ﺍﳍﺪﻑ ﻣﻦ ﺃﺧﺬ ﺍﻟﺰﻛﺎﺓ ﲨﻊ ﺍﳌﺎﻝ ﻭﺇﻧﻔﺎﻗﻪ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﶈﺘﺎﺟﲔ ﻓﺤﺴﺐ‪،‬ﺑﻞ ﺍﳍﺪﻑ‬
‫ﺃﻥ ﻳﻌﻠﻮ ﺑﺎﻹﻧﺴﺎﻥ ﻋﻦ ﺍﳌﺎﻝ‪،‬ﻟﻴﻜﻮﻥ ﺳﻴﺪﹰﺍ ﻟﻪ‪،‬ﻻ ﻋﺒﺪﹸﺍ ﻟﻪ‪،‬ﻭﻣﻦ ﻫﻨﺎ ﺟﺎﺀﺕ ﺍﻟﺰﻛـﺎﺓ ﻟﻴﺰﻛـﻮﺍ‬
‫‪٢٠٠‬‬
‫ﺍﳌﻌﻄﻲ ﻭﺍﻵﺧﺬ ﻭﺗﻄﻬﺮﳘﺎ‪".‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺍﷲ ﺍﻟﺰﻛﺎﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻘﺮﻭﻧﺔ ﺑﻌﺒﺎﺩﺓ ﻋﻈﻴﻤﺔ ﻭﻫﻲ ﺍﻟﺼﻼﺓ ﰲ ﺃﻛﺜﺮ ﻣـﻦ ﺛﻼﺛـﲔ‬
‫ﺼ ﹸﻞ‬
‫ﻼ ﹶﺓ ﻭ‪‬ﺁ‪‬ﺗ ‪‬ﻮﹾﺍ ﺍﻟ ‪‬ﺰﻛﹶﺎ ﹶﺓ ﹶﻓِﺈ ‪‬ﺧﻮ‪‬ﺍ‪‬ﻧ ﹸﻜ ‪‬ﻢ ﻓِﻲ ﺍﻟﺪ‪‬ﻳ ِﻦ ‪‬ﻭ‪‬ﻧﻔﹶـ ‪‬‬
‫ﺼﹶ‬‫ﻣﻮﺿﻌﹰﺎ ‪.‬ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﹶﻓﺈِﻥ ﺗ‪‬ﺎﺑ‪‬ﻮﹾﺍ ‪‬ﻭﹶﺃﻗﹶﺎﻣ‪‬ﻮﹾﺍ ﺍﻟ ‪‬‬
‫ﺕ ِﻟ ﹶﻘ ‪‬ﻮ ٍﻡ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ{ )‪ (١١‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‬
‫ﺍﻵ‪‬ﻳﺎ ِ‬
‫ﺍﻵﺛﺎﺭ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻟﻔﺮﻳﻀﺔ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺍﻟﻔﺮﺩ ﻭﺍ‪‬ﺘﻤﻊ ‪:‬‬
‫ﺍﻟﺰﻛﺎﺓ ﻫﻲ " ﻣﻨﻬﺎﺝ ﺗﺮﺑﻮﻱ ﻭﻋﻼﺝ ﻋﻤﻠﻲ ﺃﺻﻴﻞ ﻟﻀﻌﻒ ﺍﻟﻨﻔﺲ‪،‬ﻭﺗﻄﻬﲑﻫﺎ ﻣﻦ ﺩﺍﺀ ﺍﻟـﺸﺢ‬
‫‪٢٠١‬‬
‫ﻭﺍﻷﺛﺮﺓ ﻭﻋﺒﺎﺩﺓ ﺍﳌﺎﻝ "‬
‫" ﻭﺗﺮﺷﺪ ﻓﻠﺴﻔﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪،‬ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ‪،‬ﻣﻦ ﺧـﻼﻝ ﺑﺮﺍﳎﻬـﺎ‬
‫ﻭﻣﻨﺎﻫﺠﻬﺎ ﻭﺗﻮﺟﻴﻬﺎ‪‬ﺎ ﺇﱃ ﺍﳊﺮﺹ ﻋﻠﻰ ﺗﻜﻮﻳﻦ ﺍﻟﻔﺮﺩ ﻛﻌﻀﻮ ﺻﺎﱀ ﰲ ﲨﺎﻋﺔ ﺻﺎﳊﺔ‪،‬ﺗﺮﺑﻄﻪ‬

‫‪ - ١٩٩‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(١٣٣٩ / ١) -‬‬

‫‪ - ٢٠٠‬ﺍﻟﺘﻮﳚﺮﻱ ﺹ ‪،٥٩٤-٥٩٣‬ﺍﻧﻈﺮ ﺇﱃ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻄﻴﺐ‪،‬ﺯﻫﺪﻱ ﳏﻤﺪ ﻋﻴﺪ‪ ،‬ﺗﺮﺑﻴﺔ ﺍﻟﻄﻔﻞ ﰲ ﺍﻹﺳـﻼﻡ‪،‬ﺹ‪. ٦٥-٦٤‬‬
‫ﲰﻴﺢ ﺃﺑﻮ ﻣﻐﻠﻲ ﻭﺁﺧﺮﻭﻥ‪،‬ﺗﺮﺑﻴﺔ ﺍﻟﻄﻔﻞ ﰲ ﺍﻹﺳﻼﻡ‪،‬ﺹ‪٥٧‬‬
‫‪ - ٢٠١‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ‪٢٩١‬‬
‫‪١٣٨‬‬
‫‪‬ﺎ ﻣﺼﺎﱀ ﻭﻣﻨﺎﻓﻊ ﻭﻏﺎﻳﺎﺕ ﻣﺸﺘﺮﻛﺔ‪،‬ﻓﻴﻌﻤﻞ ﻋﻠﻰ ﺧﲑﻫﺎ ﻭﺍﻟﺮﻓﻊ ﻣﻦ ﻣـﺴﺘﻮﺍﻫﺎ ﻭﺍﳌـﺸﺎﺭﻛﺔ‬
‫ﺑﻔﺎﺋﺾ ﻣﺎﻟﻪ ﰲ ﺇﻋﺎﻧﺔ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﳌﺴﺎﻛﲔ ﻭﺍﶈﺘﺎﺟﲔ‪.‬‬
‫ﻭﺍﳌﺴﺎﳘﺔ ﺑﺜﺮﻭﺗﻪ ﰲ ﺗﻨﻤﻴﺔ ﺛﺮﻭﺓ ﺍﳉﻤﺎﻋﺔ ﻭﻣﺎﳍﺎ‪،‬ﻭﺍﺳﺘﺜﻤﺎﺭﻩ ﻭﺗﺮﺷﻴﺪﻩ ﻓﻴﻬﺎ ﻳﻌﻮﺩ ﺑﺎﳋﲑ ﻋﻠـﻰ‬
‫ﻼ ﻟﻮﻇﻴﻔﺘـﻬﺎ ﺍﻟـﱵ‬
‫ﺍﳉﻤﺎﻋﺔ ﻛﻠﻬﺎ‪،‬ﻭﳛﻮﻝ ﺩﻭﻥ ﺗﻜﺪﺱ ﺍﻷﻣﻮﺍﻝ ﻭﲣﺰﻳﻨﻬﺎ‪،‬ﻷ ﱠﻥ ﰲ ﺫﻟﻚ ﺗﻌﻄﻴ ﹰ‬
‫ﺧﺼﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ‪،‬ﻟﻠﺮﻓﻊ ﻣﻦ ﻣﺴﺘﻮﻯ ﺍﳊﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺗﻄﻮﻳﺮﻫﺎ ﻭﺇﺷـﺎﻋﺔ ﺍﻟـﺴﻌﺎﺩﺓ ﺑـﲔ‬
‫ﺍﳉﻤﻴﻊ‪،‬ﻭﺍﻟﺘﺨﻔﻴﻒ ﻣﻦ ﺁﻻﻡ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﳌﻌﻮﺯﻳﻦ ﻭﺇﺯﺍﻟﺔ ﺷﻘﺎﺋﻬﻢ ﻭﺳﺪ ﺣﺎﺟﺎ‪‬ﻢ‪،‬‬
‫ﻭﻣﻦ ﺷﺄﻥ ﺍﻟﺰﻛﺎﺓ ﻛﺘﺸﺮﻳﻊ ﺭﺑﺎﱐ ﺣﻜﻴﻢ ﺇﺫﺍ ‪‬ﺭﺳ‪‬ﺨﺖ ﰲ ﻧﻔﺲ ﺍﻟﻨﺎﺷﺊ ﻣﻨﺬ ﻃﻔﻮﻟﺘﻪ ﻣﻦ ﺧﻼﻝ‬
‫ﻋﻤﻠﻴﺔ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻨﺸﺌﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪،‬ﺃﻥ ﺗﺆﺩﻱ ﺇﱃ ﺧﻠﻖ ﳎﺘﻤﻊ ﻋﺎﺩﻝ ﺭﺣﻴﻢ ﺗﺴﻮﺩﻩ ﺍﶈﺒﺔ ﺑﺪﻝ‬
‫ﺍﳊﻘﺪ‪،‬ﻭﺍﻟﺘﻌﺎﻃﻒ ﺑﺪﻝ ﺍﻟﺘﻘﺎﻃﻊ ﻭﺍﻟﺘﻌﺎﻭﻥ ﺑﺪﻝ ﺍﻻﺳﺘﻐﻼﻝ ﻭﺍﻟﺘﻜﺎﻓﻞ ﺑﺪﻝ ﺍﻟﺼﺮﺍﻉ ﻭﺍﻟـﺴﻌﺎﺩﺓ‬
‫ﺑﺪﻝ ﺍﻟﺸﻘﺎﺀ ‪،‬ﻭﺗﻘﻮﻯ ﻓﻴﻪ ﺭﻭﺡ ﺍﻻﻧﺘﻤﺎﺀ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺑﲔ ﺃﻓﺮﺍﺩﻩ ﲨﻴﻌﹰﺎ‪،‬ﻓﻴﺘﻌﺎﻭﻧﻮﻥ ﻋﻠـﻰ ﺍﻟـﱪ‬
‫ﻭﺍﻟﺘﻘﻮﻯ ﻭﺍﻹﺣﺴﺎﻥ‪،‬ﻓﻴﻨﻘﺺ ﺍﻟﺒﺨﻞ ﻭﺍﻟﺸﺢ ﻭﺍﻷﻧﺎﻧﻴﺔ ﰲ ﻧﻔﻮﺱ ﺍﻷﺛﺮﻳـﺎﺀ‪،‬ﻭﲣﺘﻔﻲ ﺍﻟﻜﺮﺍﻫﻴـﺔ‬
‫‪٢٠٢‬‬
‫ﻭﺍﳊﻘﺪ ﻭﺍﳊﺴﺪ ﻣﻦ ﻧﻔﻮﺱ ﺍﻟﻔﻘﺮﺍﺀ‪،‬ﻭﻳﻌﻴﺶ ﺍﳉﻤﻴﻊ ﰲ ﻭﺋﺎﻡ ﻭﳏﺒﺔ ﻭﺳﻼﻡ "‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﳋﺎﻣﺲ‪:‬ﺍﳊﺞ‪:‬‬
‫ﺍﳊﺞ‪":‬ﻫﻮ ﺍﻟﺘﻌﺒﺪ ﷲ‪-‬ﻋﺰ ﻭﺟﻞ ‪ -‬ﺑﺄﺩﺍﺀ ﺍﳌﻨﺎﺳﻚ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﰲ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ –
– ﰲ‬
‫‪٢٠٣‬‬
‫ﻣﻜﺎﻥ ﳐﺼﻮﺹ ﻭﰲ ﺯﻣﺎﻥ ﳐﺼﻮﺹ "‬
‫ﲔ }‪ {٩٦‬ﻓِﻴـ ِﻪ‬ ‫ﺱ ﹶﻟﱠﻠﺬِﻱ ِﺑﺒ‪ ‬ﱠﻜ ﹶﺔ ‪‬ﻣﺒ‪‬ﺎﺭ‪‬ﻛﹰﺎ ‪‬ﻭ ‪‬ﻫﺪ‪‬ﻯ ﱢﻟ ﹾﻠﻌ‪‬ـﺎﹶﻟ ِﻤ ‪‬‬ ‫ﺿ ‪‬ﻊ ﻟِﻠﻨ‪‬ﺎ ِ‬‫ﺖ ‪‬ﻭ ِ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ }:‬ﺇ ﱠﻥ ﹶﺃ ‪‬ﻭ ﹶﻝ ‪‬ﺑ‪‬ﻴ ٍ‬
‫ﻉ‬
‫ﺖ ‪‬ﻣ ِﻦ ﺍ ‪‬ﺳ‪‬ﺘﻄﹶﺎ ‪‬‬
‫ﺱ ِﺣ ‪‬ﺞ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ِ‬
‫ﺕ ‪‬ﻣﻘﹶﺎ ‪‬ﻡ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﻦ ‪‬ﺩ ‪‬ﺧﹶﻠ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ﺁﻣِﻨﹰﺎ ‪‬ﻭِﻟﹼﻠ ِﻪ ‪‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺕ ‪‬ﺑﻴ‪‬ـﻨ‪‬ﺎ ‪‬‬ ‫ﺁﻳ‪‬ﺎ ‪‬‬
‫ﲔ )‪ { (٩٧‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪.‬‬ ‫ﻼ ‪‬ﻭﻣ‪‬ﻦ ﹶﻛ ﹶﻔ ‪‬ﺮ ﹶﻓِﺈ ﱠﻥ ﺍﷲ ﹶﻏِﻨ ‪‬ﻲ ‪‬ﻋ ِﻦ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬‫ِﺇﹶﻟ‪‬ﻴ ِﻪ ‪‬ﺳﺒِﻴ ﹰ‬
‫ﺇﻥ ﺃﻭﻝ ﺑﻴﺖ ﺑ‪‬ﲏ ﻟﻌﺒﺎﺩﺓ ﺍﷲ ﰲ ﺍﻷﺭﺽ ﳍﻮ ﺑﻴﺖ ﺍﷲ ﺍﳊﺮﺍﻡ ﺍﻟﺬﻱ ﰲ "ﻣﻜﺔ"‪،‬ﻭﻫـﺬﺍ ﺍﻟﺒﻴـﺖ‬
‫ﻣﺒﺎﺭﻙ ﺗﻀﺎﻋﻒ ﻓﻴﻪ ﺍﳊﺴﻨﺎﺕ‪،‬ﻭﺗﺘﱰﻝ ﻓﻴﻪ ﺍﻟﺮﲪﺎﺕ‪،‬ﻭﰲ ﺍﺳﺘﻘﺒﺎﻟﻪ ﰲ ﺍﻟﺼﻼﺓ‪،‬ﻭﻗـﺼﺪﻩ ﻷﺩﺍﺀ‬
‫ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ‪،‬ﺻﻼﺡ ﻭﻫﺪﺍﻳﺔ ﻟﻠﻨﺎﺱ ﺃﲨﻌﲔ‪.‬‬

‫‪ - ٢٠٢‬ﺍﻟﺰﻧﺘﺎﱐ‪ ،‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺼﻴﺪ‪ ،‬ﻓﻠﺴﻔﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪،‬ﺹ‪١٣٤‬‬

‫‪ - ٢٠٣‬ﺍﻟﺘﻮﳚﺮﻱ‪،‬ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪،‬ﳐﺘﺼﺮ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺹ ‪٦٧٨‬‬
‫‪١٣٩‬‬
‫ﰲ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺩﻻﻻﺕ ﻇﺎﻫﺮﺍﺕ ﺃﻧﻪ ﻣﻦ ﺑﻨﺎﺀ ﺇﺑﺮﺍﻫﻴﻢ‪،‬ﻭﺃﻥ ﺍﷲ ﻋﻈﱠﻤﻪ ﻭﺷـﺮ‪‬ﻓﻪ‪،‬ﻣﻨﻬﺎ‪:‬ﻣﻘـﺎﻡ‬
‫ﳊﺠ‪‬ﺮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻘﻒ ﻋﻠﻴﻪ ﺣﲔ ﻛﺎﻥ ﻳﺮﻓﻊ ﺍﻟﻘﻮﺍﻋﺪ ﻣﻦ ﺍﻟﺒﻴـﺖ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪،‬ﻭﻫﻮ ﺍ ﹶ‬
‫ﻫﻮ ﻭﺍﺑﻨﻪ ﺇﲰﺎﻋﻴﻞ‪،‬ﻭﻣﻦ ﺩﺧﻞ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﹶﺃ ِﻣ ‪‬ﻦ ﻋﻠﻰ ﻧﻔﺴﻪ ﻓﻼ ﻳﻨﺎﻟﻪ ﺃﺣﺪ ﺑﺴﻮﺀ‪.‬ﻭﻗﺪ ﺃﻭﺟـﺐ‬
‫ﺼ ‪‬ﺪ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻷﺩﺍﺀ ﻣﻨﺎﺳﻚ ﺍﳊﺞ‪.‬ﻭﻣﻦ ﺟﺤﺪ‬
‫ﺍﷲ ﻋﻠﻰ ﺍﳌﺴﺘﻄﻴﻊ ﻣﻦ ﺍﻟﻨﺎﺱ ﰲ ﺃﻱ ﻣﻜﺎﻥ ﹶﻗ ‪‬‬
‫‪٢٠٤‬‬
‫ﻓﺮﻳﻀﺔ ﺍﳊﺞ ﻓﻘﺪ ﻛﻔﺮ‪،‬ﻭﺍﷲ ﻏﲏ ﻋﻨﻪ ﻭﻋﻦ ﺣﺠ‪‬ﻪ ﻭﻋﻤﻠﻪ‪،‬ﻭﻋﻦ ﺳﺎﺋﺮ ‪‬ﺧﻠﹾﻘﻪ‪.‬‬
‫ﺚ ‪‬ﻭﻟﹶـ ‪‬ﻢ‬ ‫ﺖ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﻳﻘﹸﻮ ﹸﻝ » ‪‬ﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﺞ ِﻟﱠﻠ ِﻪ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮﹸﻓ ﹾ‬ ‫ﻭﻋﻦ ﺃﰊ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪ - -‬ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫‪٢٠٥‬‬
‫ﺴ ‪‬ﻖ ‪‬ﺭ ‪‬ﺟ ‪‬ﻊ ﹶﻛ‪‬ﻴ ‪‬ﻮ ِﻡ ‪‬ﻭﹶﻟ ‪‬ﺪ‪‬ﺗ ‪‬ﻪ ﹸﺃ ‪‬ﻣ ‪‬ﻪ « ‪.‬‬
‫‪‬ﻳ ﹾﻔ ‪‬‬
‫ﺠﻨ‪‬ـ ﹸﺔ‪،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮﺗ‪‬ﺎ ِﻥ‬‫ﺲ ﹶﻟ ‪‬ﻪ ‪‬ﺟﺰ‪‬ﺍ ٌﺀ ِﺇ ﱠﻻ ﺍﹾﻟ ‪‬‬
‫ﺤ ‪‬ﺞ ﺍﹾﻟ ‪‬ﻤ‪‬ﺒﺮ‪‬ﻭ ‪‬ﺭ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﷲ
‪:‬ﺍﻟﹾ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫‪٢٠٦‬‬
‫ﹶﺃ ِﻭ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮ ﹸﺓ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮ ِﺓ ‪‬ﻳ ﹶﻜ ﱠﻔ ‪‬ﺮ ﻣ‪‬ﺎ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ‪.‬‬
‫ﻼ‪،‬ﻓﺈﻥ ﻛﺎﻥ ﳑﻴﺰﹰﺍ ﻓﻌﻞ ﻛﻤﺎ ﻳﻔﻌـﻞ ﺍﻟﺒـﺎﻟﻎ ﻣـﻦ ﺍﻟﺮﺟـﺎﻝ‬ ‫ﺇﺫﺍ ﺃﺣﺮﻡ ﺍﻟﺼﱯ ﺑﺎﳊﺞ ﺻﺢ ﻧﻔ ﹰ‬
‫ﻭﺍﻟﻨﺴﺎﺀ‪،‬ﻭﺇﻥ ﻛﺎﻥ ﺻﻐﲑﹰﺍ ﻋ‪‬ﻘﺪ ﻋﻨﻪ ﺍﻹﺣـﺮﺍﻡ ﻭﻟﻴـﻪ‪،‬ﻭﻳﻄﻮﻑ ﻭﻳـﺴﻌﻰ ﺑـﻪ‪،‬ﻭﻳﺮﻣﻲ ﻋﻨـﻪ‬
‫ﺍﳉﻤﺮﺍﺕ‪،‬ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﻳﺆﺩﻱ ﻣﺎ ﻗﺪﺭ ﻋﻠﻴﻪ ﻣﻦ ﻣﻨﺎﺳﻚ ﺍﳊﺞ ﺃﻭ ﺍﻟﻌﻤﺮﺓ‪،‬ﻭﺇﺫﺍ ﺑﻠﻎ ﻓﻴﻤﺎ ﺑﻌـﺪ‬
‫ﻟﺰﻣﻪ ﺃﻥ ﳛﺞ ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﺇﺫﺍ ﺣﺞ ﺍﻟﺼﻐﲑ ﺃﻭ ﺍﳌﻤﻠﻮﻙ‪،‬ﰒ ﺑﻠﻎ ﺍﻟﺼﻐﲑ ﻭﻋﺘﻖ ﺍﳌﻤﻠﻮﻙ ﻓﻌﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨـﻬﻤﺎ ﺣﺠـﺔ‬
‫ﺃﺧﺮﻯ‪.‬‬
‫ﻳﺼﺢ ﺣﺞ ﺍﻟﺼﱯ‪،‬ﻭﻣﻦ ﺣﺞ ﺑﻪ ﻓﻬﻮ ﻣﺄﺟﻮﺭ‪٢٠٧.‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪:‬ﺭﻓﻌﺖ‬
‫‪٢٠٨‬‬
‫ﻚ ﹶﺃ ‪‬ﺟ ‪‬ﺮ«‪.‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‬
‫ﺍﻣﺮﺃ ﹲﺓ ﺻﺒﻴﹰﺎ ﳍﺎ ﻓﻘﺎﻟﺖ‪:‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﳍﺬﺍ ﺣﺞ؟ ﻗﺎﻝ‪»:‬ﻧ ‪‬ﻌ ‪‬ﻢ ‪‬ﻭﹶﻟ ِ‬
‫ﳏﺎﺳﻦ ﻭﺃﺳﺮﺍﺭ ﺍﳊﺞ ‪:‬‬

‫‪ - ٢٠٤‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ ‪(٣٩٥ / ١) -‬‬

‫‪ - ٢٠٥‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ١٥٢١) -‬‬
‫‪ - ٢٠٦‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -٧٣٤٨ (٧٣٥٤)(٥٣ / ٣) -‬ﺻﺤﻴﺢ‬
‫‪ - ٢٠٧‬ﺍﻟﺘﻮﳚﺮﻱ‪،‬ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪،‬ﳐﺘﺼﺮ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺹ‪ .٦٥١‬ﻭﺍﻧﻈﺮ ﺇﱃ ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪ ٢٩٧‬ﻭﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ (٢٧ / ١٧) -‬ﻭﺍﳌﻮﺳـﻮﻋﺔ ﺍﻟﻔﻘﻬﻴـﺔ‬
‫ﺍﻟﻜﻮﻳﺘﻴﺔ ‪(٢٠١ / ٨) -‬‬
‫‪ - ٢٠٨‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٣٣١٧) -‬‬
‫‪١٤٠‬‬
‫)‪ (١‬ﺍﳊﺞ ﻣﻈﻬﺮ ﻋﻤﻠﻲ ﻟﻸﺧﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪،‬ﻭﻭﺣﺪﺓ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺣﻴﺚ ﺗﺬﻭﺏ ﰲ ﺍﳊـﺞ‬
‫ﻓﻮﺍﺭﻕ ﺍﻷﺟﻨﺎﺱ ﻭﺍﻷﻟﻮﺍﻥ ﻭﺍﻟﻠﻐـﺎﺕ ﻭﺍﻷﻭﻃـﺎﻥ ﻭﺍﻟﻄﺒﻘـﺎﺕ‪،‬ﻭﺗﱪﺯ ﺣﻘﻴﻘـﺔ ﺍﻟﻌﺒﻮﺩﻳـﺔ‬
‫ﻭﺍﻷُﺧ ‪‬ﻮﺓ‪،‬ﻓﺎﳉﻤﻴﻊ ﺑﻠﺒﺎﺱ ﻭﺍﺣﺪ ﻳﺘﺠﻬﻮﻥ ﻟﻘﺒﻠﺔ ﻭﺍﺣﺪﺓ ﻭﻳﻌﺒﺪﻭﻥ ﺇﳍﹰﺎ ﻭﺍﺣﺪﹰﺍ ‪.‬‬
‫)‪ (٢‬ﻭﺍﳊﺞ ﻣﺪﺭﺳﺔ ﻳﺘﻌﻮ‪‬ﺩ ﻓﻴﻬﺎ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺍﻟﺼﱪ ﻭﻳﺘﺬﻛﺮ ﻓﻴﻬﺎ ﺍﻟﻴـﻮﻡ ﺍﻵﺧـﺮ ﻭﺃﻫﻮﺍﻟـﻪ‬
‫ﻭﻳﺴﺘﺸﻌﺮ ﻓﻴﻪ ﻟﺬﺓ ﺍﻟﻌﺒﻮﺩﻳﺔ‪،‬ﻭﻳﻌﺮﻑ ﻋﻈﻤﺔ ﺭﺑﻪ‪،‬ﻭﺍﻓﺘﻘﺎﺭ ﺍﳋﻼﺋﻖ ﻛﻠﻬﺎ ﺇﻟﻴﻪ‪.‬‬
‫)‪ (٣‬ﻭﺍﳊﺞ ﻣﻮﺳﻢ ﻛﺒﲑ ﻟﻜﺴﺐ ﺍﻷﺟﻮﺭ‪،‬ﺗﻀﺎﻋﻒ ﻓﻴﻪ ﺍﳊﺴﻨﺎﺕ ﻭﺗﻜﻔـﺮ ﻓﻴـﻪ ﺍﻟـﺴﻴﺌﺎﺕ‬
‫‪،...،‬ﻓﲑﺟﻊ ﻣﻦ ﺍﳊﺞ ﻧﻘﻴﹰﺎ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻛﻴﻮﻡ ﻭﻟﺪﺗﻪ ﺃﻣﻪ‪.‬‬
‫)‪ (٤‬ﺗﺬﻛﲑ ﺑـﺄﺣﻮﺍﻝ ﺍﻷﻧﺒﻴـﺎﺀ ﻭﺍﻟﺮﺳـﻞ –ﻋﻠـﻴﻬﻢ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ‪ -‬ﻭﺩﻋـﻮ‪‬ﻢ‬
‫ﻭﺟﻬﺎﺩﻫﻢ‪،‬ﻭﺃﺧﻼﻗﻬﻢ ﻭﺗﻮﻇﻴﻒ ﺍﻟﻨﻔﺲ ﻋﻠﻰ ﻓﺮﺍﻕ ﺍﻷﻫﻞ ﻭﺍﻟﻮﻟﺪ ‪.‬‬
‫)‪ (٥‬ﺍﳊﺞ ﻣﻴﺰﺍﻥ ﻳﻌﺮﻑ ﺑﻪ ﺍﳌﺴﻠﻤﻮﻥ ﺃﺣﻮﺍﻝ ﺑﻌﻀﻬﻢ ﻭﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﻋﻠﻢ ﺃﻭ ﺟﻬﻞ ﺃﻭ ﻏﲎ‬
‫‪٢٠٩‬‬
‫ﺃﻭ ﻓﻘﺮ ﺃﻭ ﺍﺳﺘﻘﺎﻣﺔ ﺃﻭ ﺍﳓﺮﺍﻑ‪".‬‬
‫" ﻭﳑﺎ ﺗﻘﺪﻡ ﻳﺘﻀﺢ ﻟﻨﺎ ﺃﻥ ﻓﻠﺴﻔﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺗﺮﺗﻜﺰ ﻋﻠﻰ ﺍﻟﻌﺒـﺎﺩﺍﺕ‬
‫ﻛﻤﺼﺪﺭ ﺣﻴﻮﻱ ﻭﻫﺎﻡ ﻟﻠﻌﻤﻠﻴﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﳌﺴﺘﻤﺮﺓ ﻭﺍﳌﺘـﺼﻠﺔ ﺑﺎﻟﻨـﺴﺒﺔ ﻟﻠﻔـﺮﺩ ﻭﺍﳉﻤﺎﻋـﺔ‬
‫ﻣﻌﹰﺎ‪،‬ﻓﺎﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﺗﺮﺑﻴﺔ ﻳﻮﻣﻴﺔ‪،‬ﻭﺻﻼﺓ ﺍﳉﻤﻌﺔ ﺗﺮﺑﻴﺔ ﺃﺳﺒﻮﻋﻴﺔ‪،‬ﻭﺻﻼﺓ ﺍﻟﻌﻴﺪﻳﻦ ﻭﺻـﻮﻡ‬
‫ﺭﻣﻀﺎﻥ ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ ﻭﺍﳊﺞ‪،‬ﺗﺮﺑﻴﺔ ﺳﻨﻮﻳﺔ ﻓﻜﺄ ﱠﻥ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻫﻲ ﲝـﻖ ﺗﺮﺑﻴـﺔ ﺣﻴـﺎﺓ‬
‫ﻣﺘﻮﺍﺻﻠﺔ ﻣﻦ ﻣﻬﺪ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﳊﺪﻩ‪،‬ﲢﻤﻞ ﰲ ﻃﻴﺎ‪‬ﺎ ﺃﺳﺒﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ﳌﻦ ﺍﺗﻘـﻰ‬
‫ﺭﺑﻪ ﻭﲤﺴﻚ ﺑﺎﻟﻔﺮﺍﺋﺾ ﻭﺣﺮﺹ ﻋﻠﻰ ﺃﺩﺍﺋﻬﺎ ﰲ ﺃﻭﻗﺎ‪‬ﺎ ﺍﳌﻌﻠﻮﻣﺔ ﻭﻭﻓﻖ ﺷﺮﻭﻃﻬﺎ ﻭﺃﺣﻜﺎﻣﻬـﺎ‬
‫ﻯ ﻭﺃﺟﺮﹰﺍ ﻭﺧﲑﹰﺍ ﻭﻻ ﺧـﻮﻑ ﻋﻠـﻴﻬﻢ ﰲ‬ ‫ﺍﻟﺸﺮﻋﻴﺔ ﺍﳌﺴﻨﻮﻧﺔ ﻭﻳﺰﻳﺪ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻫﺪ ‪‬‬
‫‪٢١٠‬‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﻻ ﻫﻢ ﳛﺰﻧﻮﻥ‪.‬‬

‫‬

‫‪ - ٢٠٩‬ﺍﻟﺘﻮﳚﺮﻱ‪ ،‬ﺹ ‪٦٤٨-٦٤٧‬‬

‫‪ - ٢١٠‬ﺍﻟﺰﻧﺘﺎﱐ‪ ،‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺼﻴﺪ‪ ،‬ﻓﻠﺴﻔﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪،‬ﺹ ‪١٤٠‬‬
‫‪١٤١‬‬
 ‫‪@ @sÛbrÛa@szj½a‬‬
‫@‪@ @ïÓýþa@õbäjÛa‬‬

‫ﻧﻘﺼﺪ ﺑﺎﻟﺘﺮﺑﻴﺔ ﺍﳋﹸﻠﻘﻴﺔ ﳎﻤﻮﻋﺔ ﺍﳌﺒﺎﺩﺉ ﺍﳋﹸﻠﻘﻴﺔ‪،‬ﻭﺍﻟﻔﻀﺎﺋﻞ ﺍﻟﺴﻠﻮﻛﻴﺔ ﻭﺍﻟﻮﺟﺪﺍﻧﻴﺔ ﺍﻟﱵ ﳚﺐ ﺃﻥ‬
‫ﻳﺘﻠﻘﻨﻬﺎ ﺍﻟﻄﻔﻞ ﻭﻳﻜﺘﺴﺒﻬﺎ ﻭﻳﻌﺘﺎﺩ ﻋﻠﻴﻬﺎ ﻣﻨﺬ ﲤﻴﻴﺰﻩ ﻭﺗﻌﻘﻠﻪ ﺇﱃ ﺃﻥ ﻳﺼﺒﺢ ﻣﻜﻠﻔﹰﺎ ﺇﱃ ﺃﻥ ﻳﺘﺪﺭﺝ‬
‫ﺷﺎﺑﹰﺎ ﺇﱃ ﺃﻥ ﳜﻮﺽ ﺧﻀ ‪‬ﻢ ﺍﳊﻴﺎﺓ‪..‬‬
‫ﻭﳑﺎ ﻻ ﺷﻚ ﻓﻴﻪ‪،‬ﻭﻻ ﺟﺪﺍﻝ ﻣﻌﻪ ﺃﻥ ﺍﻟﻔﻀﺎﺋﻞ ﺍﳋﻠﻘﻴﺔ ﻭﺍﻟﺴﻠﻮﻛﻴﺔ ﻭﺍﻟﻮﺟﺪﺍﻧﻴﺔ ﻫﻲ ﲦﺮﺓ ﻣـﻦ‬
‫ﲦﺮﺍﺕ ﺍﻹﳝﺎﻥ ﺍﻟﺮﺍﺳﺦ‪،‬ﻭﺍﻟﺘﻨﺸﺌﺔ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ‪...‬‬
‫ﻓﺎﻟﻄﻔﻞ ﻣﻨﺬ ﻧﻌﻮﻣﺔ ﺃﻇﻔﺎﺭﻩ ﺣﲔ ﻳﻨﺸﺄ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺑﺎﷲ‪،‬ﻭﻳﺘﺮﺑ‪‬ﻰ ﻋﻠﻰ ﺍﳋـﺸﻴﺔ ﻣﻨﻪ‪،‬ﻭﺍﳌﺮﺍﻗﺒـﺔ‬
‫ﻟﻪ‪،‬ﻭﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻪ‪،‬ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﻪ‪،‬ﻭﺍﻟﺘﺴﻠﻴﻢ ﳉﻨﺎﺑﻪ ﻓﻴﻤﺎ ﻳﻨﻮﺏ ﻭﻳﺮﻭﻉ‪..‬ﺗﺼﺒﺢ ﻋﻨﺪﻩ ﺍﳌﻠﻜـﺔ‬
‫ﺍﻟﻔﻄﺮﻳﺔ‪،‬ﻭﺍﻻﺳﺘﺠﺎﺑﺔ ﺍﻟﻮﺟﺪﺍﻧﻴﺔ ﻟﺘﻘﺒﻞ ﻛﻞ ﻓﻀﻴﻠﺔ ﻭﻣﻜﺮﻣﺔ‪،‬ﻭﺍﻻﻋﺘﻴﺎﺩ ﻋﻠﻰ ﻛﻞ ﺧﻠﻖ ﻓﺎﺿـﻞ‬
‫ﻛﺮﱘ‪..‬ﻷﻥ ﺍﻟﻮﺍﺯﻉ ﺍﻟﺪﻳﲏ ﺍﻟﺬﻱ ﺗﺄﺻﻞ ﰲ ﺿﻤﲑﻩ‪،‬ﻭﺍﳌﺮﺍﻗﺒﺔ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﺗﺮﺳﺨﺖ ﰲ ﺃﻋﻤـﺎﻕ‬
‫ﻼ ﺑﲔ‬ ‫ﻭﺟﺪﺍﻧﻪ‪،‬ﻭﺍﶈﺎﺳﺒﺔ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﱵ ﺳﻴﻄﺮﺕ ﻋﻠﻰ ﺗﻔﻜﲑﻩ ﻭﺇﺣﺴﺎﺳﺎﺗﻪ‪..‬ﻛﻞ ﺫﻟﻚ ﺑﺎﺕ ﺣﺎﺋ ﹰ‬
‫ﺍﻟﻄﻔﻞ ﻭﺑﲔ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻘﺒﻴﺤﺔ ﻭﺍﻟﻌﺎﺩﺍﺕ ﺍﻵﲦﺔ ﺍﳌﺮﺫﻭﻟﺔ‪،‬ﻭﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﻔﺎﺳﺪﺓ‪..‬ﺑﻞ ﺇﻗﺒﺎﻟﻪ‬
‫ﻼ ﻣﻦ ﺃﺑـﺮﺯ‬
‫ﻋﻠﻰ ﺍﳋﲑ ﻳﺼﺒﺢ ﻋﺎﺩﺓ ﻣﻦ ﻋﺎﺩﺍﺗﻪ‪،‬ﻭﺗﻌﺸﻘﻪ ﺍﳌﻜﺎﺭﻡ ﻭﺍﻟﻔﻀﺎﺋﻞ ﻳﺼﲑ ﺧ‪‬ﻠﻘﹰﺎ ﺃﺻﻴ ﹰ‬
‫ﺃﺧﻼﻗﻪ ﻭﺻﻔﺎﺗﻪ‪...‬‬
‫ﻭﺣﻴﻨﻤﺎ ﺗﻜﻮﻥ ﺍﻟﺘﺮﺑﻴﺔ ﻟﻠﻄﻔﻞ ﺑﻌﻴﺪﺓ ﻋﻦ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‪،‬ﳎﺮﺩﺓ ﻣﻦ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﺪﻳﲏ‪،‬ﻭﺍﻟﺼﻠﺔ‬
‫ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ‪..‬ﻓﺈﻥ ﺍﻟﻄﻔﻞ ‪ -‬ﻻ ﺷﻚ ‪ -‬ﻳﺘﺮﻋﺮﻉ ﻋﻠﻰ ﺍﻟﻔﺴﻮﻕ ﻭﺍﻻﳓﻼﻝ‪،‬ﻭﻳﻨـﺸﺄ ﻋﻠـﻰ‬
‫ﺍﻟﻀﻼﻝ ﻭﺍﻹﳊﺎﺩ‪،‬ﺑﻞ ﺳﻴ‪‬ﺘﺒﻊ ﻧﻔﺴﻪ ﻫﻮﺍﻫﺎ‪،‬ﻭﻳﺴﲑ ﺧﻠﻒ ﻧﻮﺍﺯﻉ ﺍﻟـﻨﻔﺲ ﺍﻷﻣﺎﺭﺓ‪،‬ﻭﻭﺳـﺎﻭﺱ‬
‫ﺍﻟﺸﻴﻄﺎﻥ‪،‬ﻭﻓﻘﹰﺎ ﳌﺰﺍﺟﻪ ﻭﺃﻫﻮﺍﺋﻪ ﻭﺃﺷﻮﺍﻗﻪ ﺍﳍﺎﺑﻄﺔ‪.‬‬
‫ﻼ ﺑﻠﻴـﺪﹰﺍ‪،‬ﺣ‪‬ﻴﹰﺎ‬
‫)ﻓﺈﻥ ﻛﺎﻥ ﻣﺰﺍﺟﻪ ﻣﻦ ﺍﻟﻨﻮﻉ "ﺍﳍـﺎﺩﺉ ﺍﳌـﺴﺎﱂ" ﻋـﺎﺵ ﰲ ﺍﳊﻴـﺎﺓ ﻏـﺎﻓ ﹰ‬
‫ﻛﻤﻴ‪‬ﺖ‪،‬ﻭﻣﻮﺟﻮﺩﹰﺍ ﻛﻤﻔﻘﻮﺩ‪،‬ﻭﻻ ﳛﺲ ﺃﺣﺪ ﲝﻴﺎﺗﻪ‪،‬ﻭﻻ ﻳﺘﺮﻙ ﻓﺮﺍﻏﹰﺎ ﺑﻌﺪ ﻣﻮﺗﻪ‪،‬ﻭﺭﺣﻢ ﺍﷲ ﻣـﻦ‬
‫ﻗﺎﻝ‪:‬‬
‫ﻓﺬﺍﻙ ﺍﻟﺬﻱ ﺇ ﹾﻥ ﻋﺎﺵ ﱂ ﻳ‪‬ﻨﺘﻔﻊ ﺑﻪ ﻭﺇ ﹾﻥ ﻣﺎﺕ ﻻ ﺗﺒﻜﻲ ﻋﻠﻴﻪ ﺃﻗﺎﺭﺑ‪‬ﻪ‬
‫‪١٤٢‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻳﻐﻠﺐ ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﳉﺎﻧﺐ "ﺍﻟﺒﻬﻴﻤﻲ" ﺟﺮﻯ ﻭﺭﺍﺀ ﺍﻟﺸﻬﻮﺍﺕ ﻭﺍﳌﻠﺬﹼﺍﺕ ﻳﻘـﺘﺤﻢ ﺇﱃ‬
‫ﺑﻠﻮﻏﻬﺎ ﻛﻞ ﺣﺮﻣﺔ‪،‬ﻭﻳﺴﻠﻚ ﻣﻦ ﺃﺟﻠﻬﺎ ﻛﻞ ﻃﺮﻳﻖ‪..‬ﻻ ﺣﻴﺎﺀ ﻳﺮﺩﻋﻪ‪،‬ﻭﻻ ﺿـﻤﲑ ﻳﻘﻤﻌـﻪ‪،‬ﻭﻻ‬
‫ﻋﻘﻞ ﳝﻨﻌﻪ‪،‬ﻳﻘﻮﻝ ﻣﺎ ﻗﺎﻟﻪ ﺃﺑﻮ ﺍﻟﻨﻮﺍﺱ‪:‬‬
‫ﺇﳕﺎ ﺍﻟﺪﻧﻴﺎ ﻃﻌﺎﻡ ﻭﺷﺮﺍﺏ ‪‬ﻭﻧ‪‬ﺪﺍﻡ ﻓﺈﺫﺍ ﻓﺎﺗﻚ ﻫﺬﺍ ﻓﻌﻠﻰ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺴﻼﻡ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻣﺰﺍﺟﻪ ﻣﻦ ﺍﻟﻨﻮﻉ "ﺍﻟﻌﺼﱯ" ﺟﻌﻞ ﳘـﻪ ﺍﻟﻌ‪‬ﻠـ ‪‬ﻮ ﰲ ﺍﻷﺭﺽ‪،‬ﻭﺍﻻﺳـﺘﻜﺒﺎﺭ ﻋﻠـﻰ‬
‫ﺍﻟﻨﺎﺱ‪،‬ﻭﺇﻇﻬﺎﺭ ﺍﻟﺴﻠﻄﺔ ﻭﺍﻟﺘﺤﻜﻢ ﰲ ﺍﻟﺮﻗﺎﺏ‪،‬ﻭﺍﻟﻔﺨﺮ ﺑﻠﺴﺎﻧﻪ‪،‬ﻭﺍﻻﺧﺘﻴﺎﻝ ﺑﻔﻌﺎﻟﻪ‪،‬ﻭﱂ ﻳﻬﻤـﻪ ﰲ‬
‫ﺳﺒﻴﻞ ﺫﻟﻚ ﺃﻥ ﻳﺒﲏ ﻗﺼﺮﹰﺍ ﻣﻦ ﲨﺎﺟﻢ ﺍﻟﺒﺸﺮ‪،‬ﻭﺃﻥ ﻳﺰﺧﺮﻓﻪ ﺑﺪﻣﺎﺀ ﺍﻷﺑﺮﻳﺎﺀ‪،‬ﺷﻌﺎﺭﻩ ﻣـﺎ ﻗﺎﻟـﻪ‬
‫ﺍﻟﺸﺎﻋﺮ ﺍﳉﺎﻫﻠﻲ‪:٢١١‬‬
‫ﻕ ‪‬ﺟ ‪‬ﻬ ِﻞ ﺍﳉﹶﺎ ِﻫِﻠ‪‬ﻴﻨ‪‬ﺎ‬ ‫ﺠ ‪‬ﻬ ﹶﻞ ﹶﻓ ‪‬ﻮ ‪‬‬
‫ﺠ ‪‬ﻬﹶﻠ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ﹶﻓ‪‬ﻨ ‪‬‬
‫ﹶﺃ ﹶﻻ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺼ‪‬ﻴﻨ‪‬ﺎ‬‫ﺤ ‪‬ﻦ ﺍﻟﻌ‪‬ﺎ ِﺯ ‪‬ﻣ ‪‬ﻮ ﹶﻥ ِﺇﺫﹶﺍ ‪‬ﻋ ِ‬‫ﺤ ‪‬ﻦ ﺍﳊﹶﺎ ِﻛ ‪‬ﻤ ‪‬ﻮ ﹶﻥ ِﺇﺫﹶﺍ ﹸﺃ ِﻃ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺿ‪‬ﻴﻨ‪‬ﺎ‬
‫ﺤ ‪‬ﻦ ﺍﻵ ِﺧ ﹸﺬ ‪‬ﻭ ﹶﻥ ِﻟﻤ‪‬ﺎ ‪‬ﺭ ِ‬ ‫ﺨ ﹾﻄﻨ‪‬ﺎ ‪‬ﻭ‪‬ﻧ ‪‬‬‫ﺤ ‪‬ﻦ ﺍﻟﺘ‪‬ﺎ ِﺭ ﹸﻛ ‪‬ﻮ ﹶﻥ ِﻟﻤ‪‬ﺎ ‪‬ﺳ ِ‬ ‫‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺚ ِﺷ‪‬ﻴﻨ‪‬ﺎ‬
‫ﺤ‪‬ﻴ ﹸ‬ ‫‪‬ﻭﹶﺃﻧ‪‬ﺎ ﺍﳌﹶﺎِﻧ ‪‬ﻌ ‪‬ﻮ ﹶﻥ ِﻟﻤ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺩﻧ‪‬ﺎ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ِﺯﹸﻟ ‪‬ﻮ ﹶﻥ ِﺑ ‪‬‬
‫ﺿ‪‬ﻴﻨ‪‬ﺎ‬
‫ﺨ ﹾﻄﻨ‪‬ﺎ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ﺍﻵ ِﺧ ﹸﺬ ‪‬ﻭ ﹶﻥ ِﺇﺫﹶﺍ ‪‬ﺭ ِ‬ ‫‪‬ﻭﹶﺃﻧ‪‬ﺎ ﺍﻟﺘ‪‬ﺎ ِﺭ ﹸﻛ ‪‬ﻮ ﹶﻥ ِﺇﺫﹶﺍ ‪‬ﺳ ِ‬
‫ﺼ‪‬ﻴﻨ‪‬ﺎ‬‫ﺻ ‪‬ﻤ ‪‬ﻮ ﹶﻥ ِﺇﺫﹶﺍ ﹸﺃ ِﻃ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ﺍﻟﻌ‪‬ﺎ ِﺯ ‪‬ﻣ ‪‬ﻮ ﹶﻥ ِﺇﺫﹶﺍ ‪‬ﻋ ِ‬
‫‪‬ﻭﹶﺃﻧ‪‬ﺎ ﺍﻟﻌ‪‬ﺎ ِ‬
‫ﺏ ﹶﻏ‪‬ﻴ ‪‬ﺮﻧ‪‬ﺎ ﹶﻛﺪِﺭﹰﺍ ‪‬ﻭ ِﻃ‪‬ﻴﻨ‪‬ﺎ‬ ‫ﺸ ‪‬ﺮ ‪‬‬‫ﺻﻔﹾﻮﹰﺍ ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫ﺏ ِﺇ ﹾﻥ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩﻧ‪‬ﺎ ﺍﳌﹶﺎ َﺀ ‪‬‬ ‫ﺸ ‪‬ﺮ ‪‬‬ ‫‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺤ ِﺮ ‪‬ﻧ ‪‬ﻤﹶﻠ ‪‬ﺆ ‪‬ﻩ ‪‬ﺳ ِﻔ‪‬ﻴﻨ‪‬ﺎ‬
‫ﻕ ‪‬ﻋﻨ‪‬ﺎ ‪‬ﻭﻇﹶﻬ ‪‬ﺮ ﺍﻟ‪‬ﺒ ‪‬‬ ‫‪‬ﻣﻸْﻧ‪‬ﺎ ﺍﻟ‪‬ﺒ ‪‬ﺮ ‪‬ﺣﺘ‪‬ﻰ ﺿ‪‬ﺎ ‪‬‬
‫ﳉﺒ‪‬ﺎِﺑ ‪‬ﺮ ﺳ‪‬ﺎﺟِﺪ‪‬ﻳﻨ‪‬ﺎ‬ ‫ﺨ ‪‬ﺮ ﹶﻟ ‪‬ﻪ ﺍ ﹶ‬
‫ﺻِﺒ ‪‬ﻲ ‪‬ﺗ ِ‬
‫ِﺇﺫﹶﺍ ‪‬ﺑﹶﻠ ﹶﻎ ﺍﻟ ِﻔﻄﹶﺎ ‪‬ﻡ ﹶﻟﻨ‪‬ﺎ ‪‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻳﻐﻠﺐ ﻋﻠﻴﻪ ﺍﳉﺎﻧﺐ "ﺍﻟﺸﻴﻄﺎﱐ" ﺩﺑﺮ ﺍﳌﻜﺎﺋﺪ‪،‬ﻭﻓﺮﻕ ﺑﲔ ﺍﻷﺣﺒﺔ‪،‬ﻭﻭﺿـﻊ ﺍﻷﻟﻐـﺎﻡ‬
‫ﻟﻴﺪﻣﺮ‪،‬ﻭﲰ‪‬ﻢ ﺍﻵﺑﺎﺭ ﻟﻴﻘﺘﻞ‪،‬ﻭﻋﻜﺮ ﺍﳌﻴﺎﻩ‪،‬ﻟﻴﺼﻄﺎﺩ‪،‬ﻭﺯﻳ‪‬ﻦ ﺍﻹﰒ‪،‬ﻭﺃﻏﺮﻯ ﺑﺎﻟﻔﺎﺣﺸﺔ‪،‬ﻭﺃﻭﻗﻊ ﺍﻟﻌﺪﺍﻭﺓ‬
‫ﻭﺍﻟﺒﻐﻀﺎﺀ ﺑﲔ ﺍﻟﻨﺎﺱ‪،‬ﻭﻗﺎﻝ ﻣﻊ ﺍﻟﺸﺎﻋﺮ‪:٢١٢‬‬
‫ﻀ ‪‬ﺮ ﻭ‪‬ﻳ‪‬ﻨﻔﹶﻌﺎ‬
‫ﻀﺮ‪ ،‬ﻓﺈﻧ‪‬ﻤﺎ ‪‬ﻳ ‪‬ﺮﺟ‪‬ﻰ ﺍﻟﻔﹶﱴ ﹶﻛﻴ‪‬ﻤﺎ ‪‬ﻳ ‪‬‬
‫ﺖ ﱂ ‪‬ﺗ‪‬ﻨ ﹶﻔ ‪‬ﻊ ﻓﹶ ‪‬‬
‫ﺇﺫﺍ ﺃﻧ ‪‬‬

‫‪ - ٢١١‬ﺗﺮﺍﺟﻢ ﺷﻌﺮﺍﺀ ﻣﻮﻗﻊ ﺃﺩﺏ ‪ (٢٥٩ / ٤٩) -‬ﻭﺍﻟﺒﻴﺎﺕ ﻟﻌﻤﺮﻭ ﺑﻦ ﻛﻠﺜﻮﻡ ﻣﻦ ﻣﻌﻠﻘﺘﻪ‬
‫‪ - ٢١٢‬ﺗﺮﺍﺟﻢ ﺷﻌﺮﺍﺀ ﻣﻮﻗﻊ ﺃﺩﺏ ‪ (٣٤٤ / ٣٦) -‬ﻭﺍﳊﻴﻮﺍﻥ ‪٢٠٩ / ١) -‬‬
‫‪١٤٣‬‬
‫ﻭﻫﻜﺬﺍ ﻳﺪﻭﺭ ﻛﻞ ﻣﻦ ﻫﺆﻻﺀ ﺣﻴﺚ ﺗﺪﻭﺭ ﻧﻔﺴﻪ ﺍﻷﻣ‪‬ﺎﺭﺓ‪،‬ﻭﻳﻨﺪﻓﻊ ﺣﻴـﺚ ﻳﺪﻓﻌـﻪ ﻣﺰﺍﺟـﻪ‬
‫ﺍﳌﻨﺤﺮﻑ‪،‬ﻭﻳﻨﻘﺎﺩ ﻷﻣﺮ ﻫﻮﺍﻩ‪،‬ﻭﺍﳍﻮﻯ ﻳﻌﻤﻲ ﻭﻳ‪‬ﺼﻢ‪،‬ﻭﻫﻮ ﺇﻟﻪ ﻣﻌﺒﻮﺩ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ..}:‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺿ‪‬ـ ﱡﻞ‬
‫ﲔ{ )‪ (٥٠‬ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ‪.‬‬ ‫ِﻣ ‪‬ﻤ ِﻦ ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻊ ‪‬ﻫﻮ‪‬ﺍ ‪‬ﻩ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ‪‬ﻫﺪ‪‬ﻯ ‪‬ﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻬﺪِﻱ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ‪‬ﻡ ﺍﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﻭﺍﻟﺬﻱ ﳔﻠﺺ ﺇﻟﻴﻪ ﺑﻌﺪﻣﺎ ﺗﻘﺪﻡ‪:‬ﺃﻥ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﳝﺎﻧﻴﺔ ﻫﻲ ﺍﻟﱵ ﺗﻌﺪ‪‬ﻝ ﺍﳌـﺰﺍﺝ ﺍﳌﻨﺤﺮﻑ‪،‬ﻭﺗﻘـﻮ‪‬ﻡ‬
‫ﺍﳌﻌﻮﺝ ﺍﻟﻔﺎﺳﺪ‪،‬ﻭﺗﺼﻠﺢ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ‪..‬ﻭﺑﺪﻭ‪‬ﺎ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺘﺤﻘﻖ ﺇﺻﻼﺡ‪،‬ﻭﻻ ﺃﻥ ﻳـﺘﻢ‬
‫‪٢١٣‬‬
‫ﺍﺳﺘﻘﺮﺍﺭ‪،‬ﻭﻻ ﻳﺘﻘﻮ‪‬ﻡ ﺧﻠﻖ‪...‬‬
‫ﻓﻼ ﻋﺠﺐ ﺑﻌﺪ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﺃﻥ ﺗ‪‬ﻮﱄ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ ﺍﻫﺘﻤﺎﻣﻬﺎ ﺍﻟﺒﺎﻟﻎ ﺑﺘﺮﺑﻴـﺔ ﺍﻷﻭﻻﺩ ﻣـﻦ‬
‫ﺍﻟﻨﺎﺣﻴﺔ ﺍﳋﹸﻠﻘﻴﺔ‪،‬ﻭﺃﻥ ﺗﺼﺪﺭ ﺗﻮﺟﻴﻬﺎ‪‬ﺎ ﺍﻟﻘﻴﻤﺔ ﰲ ﲣﻠﻴﻖ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﺍﻟﻔﻀﺎﺋﻞ ﻭﺍﳌﻜﺎﺭﻡ‪،‬ﻭﺗﺄﺩﻳﺒـﻪ‬
‫ﻋﻠﻰ ﺃﻓﻀﻞ ﺍﻷﺧﻼﻕ‪،‬ﻭﺃﻛﺮﻡ ﺍﻟﻌﺎﺩﺍﺕ!‪.‬‬
‫ﻼ‬
‫ﺤ ﹶﻞ ﻭ‪‬ﺍِﻟ ‪‬ﺪ ‪‬ﻭﹶﻟ ‪‬ﺪ ‪‬ﻩ ‪‬ﻧﺤ‪‬ـ ﹰ‬
‫ﷲ
‪:‬ﻣ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﺏ ‪‬ﺑ ِﻦ ﻣ‪‬ﻮﺳ‪‬ﻰ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺟ ‪‬ﺪ ِﻩ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫‪‬ﻋ ‪‬ﻦ ﹶﺃﻳ‪‬ﻮ ‪‬‬
‫‪٢١٤‬‬
‫ﺴ ٍﻦ‪.‬‬
‫ﺏ ‪‬ﺣ ‪‬‬
‫ﻀ ﹶﻞ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺩ ٍ‬
‫ﹶﺃ ﹾﻓ ‪‬‬
‫ﺙ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ -
-‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ »‬ ‫ﺤ ‪‬ﺪ ﹸ‬ ‫ﻚ ‪‬ﻳ ‪‬‬
‫ﺲ ‪‬ﺑﻦ‪ ‬ﻣ‪‬ﺎِﻟ ٍ‬ ‫ﺖ ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﺙ ‪‬ﺑ ِﻦ ﺍﻟ‪‬ﻨ ‪‬ﻌﻤ‪‬ﺎ ِﻥ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﻭﻋﻦ ﺍﹾﻟﺤ‪‬ﺎ ِﺭ ﹶ‬
‫ﺴﻨ‪‬ﻮﺍ ﹶﺃ ‪‬ﺩ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ «‪.٢١٥‬‬ ‫ﹶﺃ ﹾﻛ ِﺮﻣ‪‬ﻮﺍ ﹶﺃ ‪‬ﻭ ﹶﻻ ‪‬ﺩ ﹸﻛ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﺣ ِ‬
‫ﺱ‪ ،‬ﻋﱢﻠﻤ‪‬ﻮﺍ ﹶﺃ ‪‬ﻭ ﹶﻻ ‪‬ﺩ ﹸﻛ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻫﻠِﻴ ﹸﻜ ‪‬ﻢ‬‫ﺲ ‪‬ﻳﻘﹸﻮ ﹸﻝ‪:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟ‪‬ﻨﺎ ‪‬‬ ‫ﻀﺤ‪‬ﺎ ‪‬ﻙ ‪‬ﺑ ‪‬ﻦ ﹶﻗ‪‬ﻴ ٍ‬ ‫ﻀﺤ‪‬ﻰ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻛﹶﺎ ﹶﻥ ﺍﻟ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﺍﻟ ‪‬‬
‫ﺠ‪‬ﻨ ﹶﺔ ﹶﺃﺗ‪‬ﺎ ‪‬ﻩ ‪‬ﻣﹶﻠﻜﹶﺎ ِﻥ ﻓﹶﺎ ﹾﻛ‪‬ﺘ‪‬ﻨﻔﹶﺎ ‪‬ﻩ ﹶﻓﻘﹶﺎ ﹶﻻ ﹶﻟ ‪‬ﻪ‪:‬ﺍﻗﹾـ ‪‬ﺮﹾﺃ‬
‫ﺴِﻠ ٍﻢ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺪ ِﺧﹶﻠ ‪‬ﻪ ﺍﹾﻟ ‪‬‬
‫ﺐ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ‪‬ﻪ ِﻣ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ‪،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ﹶﻛ‪‬ﺘ ‪‬‬
‫‪٢١٦‬‬
‫ﺚ ﺍ‪‬ﻧ‪‬ﺘﻬ‪‬ﻰ ‪‬ﻋ ‪‬ﻤﹸﻠ ‪‬ﻪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ‪.‬‬
‫ﺠ‪‬ﻨ ِﺔ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ‪‬ﻨﺰِﻟﻮﺍ ِﺑ ِﻪ ‪‬ﺣ‪‬ﻴ ﹸ‬ ‫ﻭ‪‬ﺍ ‪‬ﺭ‪‬ﺗ ِﻖ ﻓِﻲ ‪‬ﺩ ‪‬ﺭﺝِ ﺍﹾﻟ ‪‬‬
‫ﺴ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻫﻠِﻴ ﹸﻜ ‪‬ﻢ ﻧ‪‬ﺎﺭ‪‬ﺍ { ]ﺍﻟﺘﺤـﺮﱘ‪[٦:‬‬
‫ﺐ ﻓِﻲ ﹶﻗ ‪‬ﻮِﻟ ِﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ‪ }:‬ﻗﹸﻮﺍ ﹶﺃ‪‬ﻧ ﹸﻔ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻲ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ﻃﹶﺎِﻟ ٍ‬
‫‪٢١٧‬‬
‫ﺨ‪‬ﻴ ‪‬ﺮ "‬
‫ﺴ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻫﻠِﻴ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ‪ ":‬ﻋﱢﻠﻤ‪‬ﻮﺍ ﹶﺃ‪‬ﻧ ﹸﻔ ‪‬‬
‫ﺨ‪‬ﻴ ‪‬ﺮ ﻋ‪‬ﺎ ‪‬ﺩ ﹲﺓ"‪.‬‬
‫ﺨ‪‬ﻴ ‪‬ﺮ ﹶﻓِﺈ ﱠﻥ ﺍﹾﻟ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪":‬ﺣ‪‬ﺎِﻓﻈﹸﻮﺍ ‪‬ﻋﻠﹶﻰ ﹶﺃ‪‬ﺑﻨ‪‬ﺎِﺋ ﹸﻜ ‪‬ﻢ ﻓِﻲ ﺍﻟﺼ‪‬ﻼ ِﺓ‪ ،‬ﻭ ‪‬ﻋ ‪‬ﻮﺩ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬‬

‫‪ - ٢١٣‬ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﰲ ﺍﻹﺳﻼﻡ ﻟﻌﻠﻮﺍﻥ ‪(١٣١ / ١) -‬‬

‫‪ - ٢١٤‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -١٦٨٣٠ (١٦٧١٠) (٧١٦ / ٥) -‬ﺻﺤﻴﺢ‬
‫‪ - ٢١٥‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ‪ -‬ﺍﳌﻜﱰ ‪ (٣٨٠٢) -‬ﺿﻌﻴﻒ‬
‫‪ - ٢١٦‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪ (٣٥٩٣٨) (٣٧٥ / ١٣) -‬ﺻﺤﻴﺢ‬
‫‪ - ٢١٧‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ ( ٨٣٣١) (١٥٦ / ١١) -‬ﺻﺤﻴﺢ‬
‫‪١٤٤‬‬
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‫ﺨ‪‬ﻴ ‪‬ﺮ ﺑِﺎﹾﻟﻌ‪‬ﺎ ‪‬ﺩ ِﺓ"‪.‬‬
‫ﺨ‪‬ﻴ ‪‬ﺮ ﹶﻓِﺈ‪‬ﻧﻤ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪":‬ﺗ ‪‬ﻌ ‪‬ﻮﺩ‪‬ﻭﺍ ﺍﹾﻟ ‪‬‬
‫ﺴ ‪‬ﻦ ﺍ ‪‬ﺳ ‪‬ﻤ ‪‬ﻪ‪ ،‬ﻭﹶﺃ ﹾﻥ‬
‫ﺤِ‬‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ
ﻗﹶﺎ ﹶﻝ‪ِ:‬ﺇﻥﱠ ِﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﻖ ﺍﹾﻟ ‪‬ﻮﹶﻟ ِﺪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻮ‪‬ﺍِﻟ ِﺪ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫‪٢١٩‬‬
‫ﺴ ‪‬ﻦ ﹶﺃ ‪‬ﺩ‪‬ﺑ ‪‬ﻪ‪.‬‬
‫ﺤِ‬‫‪‬ﻳ ‪‬‬
‫ﻓﻴﺆﺧﺬ ﻣﻦ ﳎﻤﻮﻋﺔ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻋﻠﻰ ﺍﳌﺮﺑﲔ ‪ -‬ﻭﻻﺳﻴﻤﺎ ﺍﻵﺑـﺎﺀ ﻭﺍﻷﻣﻬـﺎﺕ ‪-‬‬
‫ﻣﺴﺆﻭﻟﻴﺔ ﻛﱪﻯ ﰲ ﺗﺄﺩﻳﺐ ﺍﻷﻭﻻﺩ ﻋﻠﻰ ﺍﳋﲑ‪،‬ﻭﲣﻠﻴﻘﻬﻢ ﻋﻠﻰ ﻣﺒﺎﺩﺉ ﺍﻷﺧﻼﻕ‪.‬‬
‫ﻭﻣﺴﺆﻭﻟﻴﺘﻬﻢ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﻣﺴﺆﻭﻟﻴﺔ ﺷﺎﻣﻠﺔ ﺑﻜﻞ ﻣﺎ ﻳﺘـﺼﻞ ﺑﺈﺻـﻼﺡ ﻧﻔﻮﺳـﻬﻢ‪،‬ﻭﺗﻘﻮﱘ‬
‫ﺍﻋﻮﺟﺎﺟﻬﻢ‪،‬ﻭﺗﺮﻓﹼﻌﻬﻢ ﻋﻦ ﺍﻟﺪﻧﺎﻳﺎ‪،‬ﻭﺣﺴﻦ ﻣﻌﺎﻣﻠﺘﻬﻢ ﻟﻶﺧﺮﻳﻦ‪..‬ﻓﻬﻢ ﻣﺴﺆﻭﻟﻮﻥ ﻋـﻦ ﲣﻠﻴـﻖ‬
‫ﺍﻷﻭﻻﺩ ﻣﻨﺬ ﺍﻟﺼﻐﺮ ﻋﻠﻰ ﺍﻟـﺼﺪﻕ‪،‬ﻭﺍﻷﻣﺎﻧﺔ‪،‬ﻭﺍﻻﺳﺘﻘﺎﻣﺔ‪،‬ﻭﺍﻹﻳﺜﺎﺭ‪،‬ﻭﺇﻏﺎﺛﺔ ﺍﳌﻠـﻬﻮﻑ‪،‬ﻭﺍﺣﺘﺮﺍﻡ‬
‫ﺍﻟﻜﺒﲑ‪،‬ﻭﺇﻛﺮﺍﻡ ﺍﻟﻀﻴﻒ‪،‬ﻭﺍﻹﺣﺴﺎﻥ ﺇﱃ ﺍﳉﺎﺭ‪،‬ﻭﺍﶈﺒﺔ ﻟﻶﺧﺮﻳﻦ‪..‬‬
‫ﻭﻣﺴﺆﻭﻟﻮﻥ ﻋﻦ ﺗﱰﻳﻪ ﺃﻟﺴﻨﺘﻬﻢ ﻣﻦ ﺍﻟﺴﺒﺎﺏ‪،‬ﻭﺍﻟﺸﺘﺎﺋﻢ ﻭﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻨﺎﺑﻴﺔ ﺍﻟﻘﺒﻴﺤﺔ‪،‬ﻭﻋﻦ ﻛﻞ ﻣﺎ‬
‫ﻳﻨﺒﺊ ﻋﻦ ﻓﺴﺎﺩ ﺍﳋﻠﻖ‪،‬ﻭﺳﻮﺀ ﺍﻟﺘﺮﺑﻴﺔ‪..‬‬
‫ﻭﻣﺴﺆﻭﻟﻮﻥ ﻋﻦ ﺗﺮﻓﻌﻬﻢ ﻋﻦ ﺩﻧﺎﻳﺎ ﺍﻷﻣﻮﺭ‪،‬ﻭﺳﻔﺎﺳﻒ ﺍﻟﻌﺎﺩﺍﺕ‪،‬ﻭﻗﺒﺎﺋﺢ ﺍﻷﺧﻼﻕ‪،‬ﻭﻋﻦ ﻛﻞ ﻣﺎ‬
‫ﳛﻂ ﺑﺎﳌﺮﻭﺀﺓ ﻭﺍﻟﺸﺮﻑ ﻭﺍﻟﻌﻔﺔ‪..‬ﻭﻣﺴﺆﻭﻟﻮﻥ ﻋـﻦ ﺗﻌﻮﻳـﺪﻫﻢ ﻋﻠـﻰ ﻣـﺸﺎﻋﺮ ﺇﻧـﺴﺎﻧﻴﺔ‬
‫ﻛﺮﳝﺔ‪،‬ﻭﺇﺣﺴﺎﺳﺎﺕ ﻋﺎﻃﻔﻴﺔ ﻧﺒﻴﻠﺔ‪،‬ﻛﺎﻹﺣﺴﺎﻥ ﺇﱃ ﺍﻟﻴﺘـﺎﻣﻰ‪،‬ﻭﺍﻟﱪ ﺑـﺎﻟﻔﻘﺮﺍﺀ‪،‬ﻭﺍﻟﻌﻄﻒ ﻋﻠـﻰ‬
‫ﺍﻷﺭﺍﻣﻞ ﻭﺍﳌﺴﺎﻛﲔ‪..‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﻫﺬﻩ ﺍﳌﺴﺆﻭﻟﻴﺎﺕ ﺍﻟﻜـﺒﲑﺓ ﺍﻟـﺸﺎﻣﻠﺔ ﺍﻟـﱵ ﺗﺘـﺼﻞ‬
‫‪٢٢٠‬‬
‫ﺑﺎﻟﺘﻬﺬﻳﺐ‪،‬ﻭﺗﺮﺗﺒﻂ ﺑﺎﻷﺧﻼﻕ‪..‬‬
‫ﻭﺳﻴﻜﻮﻥ ﻛﻼﻣﻨﺎ ﻣﻦ ﺧﻼﻝ ﺍﳌﻄﺎﻟﺐ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪:‬ﺧ ﹸﻠﻖ ﺗﺄﺩﻳﺐ ﺍﻷﻃﻔﺎﻝ‪:‬‬
‫" ﺇ ﱢﻥ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳋﹸﻠﻘﻴﺔ ﻫﻲ ﺭﻭﺡ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻋﻨﺎﻳﺘﻬﺎ ﺑﺎﻟﺘﺮﺑﻴﺔ ﺍﳋﹸﻠﻘﻴـﺔ ﻻ ﻳﻌـﲏ ﺇﳘـﺎﻝ‬
‫ﺍﳉﻮﺍﻧﺐ ﺍﻷﺧﺮﻯ‪،‬ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﻌﻨﺎﻳﺔ ﺑﻜﻞ ﻣﺎ ﻳﺘﺼﻞ ﺑﺎﻟﻄﻔﻞ ﺇﺫ ﺃﻧﻪ ﲝﺎﺟﻪ ﺇﱃ ﻗﻮﻩ ﰲ ﺟﺴﻤﻪ‬
‫ﻱ ﻻ ﻳﻨﻔﺼﻞ ﻋﻦ ﺍﳉﺎﻧﺐ ﺍﳋﻠﻘﻲ‪.‬‬‫ﻭﻋﻘﻠﻪ ﻭﺭﻭﺣﻪ ﻭﻋﻠﻤﻪ‪،‬ﻟﺬﺍ ﳒﺪ ﺃﻥ ﺍﳉﺎﻧﺐ ﺍﻟﺮﻭﺣﻲ ﻭﺍﻟﻌﺒﺎﺩ ‪‬‬

‫‪ - ٢١٨‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ‪ ٩٠٥٤) (١٦٥ / ٨) -‬ﻭ‪ (٩٠٥٥‬ﺻﺤﻴﺢ‬

‫‪ - ٢١٩‬ﻛﺸﻒ ﺍﻷﺳﺘﺎﺭ ‪ (١٩٨٤)(٤١١ / ٢) -‬ﺣﺴﻦ ﻟﻐﲑﻩ‬
‫‪ - ٢٢٠‬ﺍﻧﻈﺮ ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﰲ ﺍﻹﺳﻼﻡ ﻟﻌﻠﻮﺍﻥ‬
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‫ﺇ ﱢﻥ ﺍﻷﺧﻼﻕ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﱂ ﺗﺪﻉ ﺟﺎﻧﺒﺎ ﻣﻦ ﺟﻮﺍﻧﺐ ﺍﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺇ ﹼﻻ ﺭﲰﺖ ﻟﻪ ﺍﳌﻨﻬﺞ‬
‫ﺍﻷﻣﺜﻞ ﻟﻠﺴﻠﻮﻙ ﺍﻟﺮﻓﻴﻊ ﰲ ﺗﻨﺎﺳﻖ ﻭﺗﻜﺎﻣﻞ ﻭﺑﻨﺎﺀ‪.‬ﻓﺎﻟﻨﱯ‪ -‬ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻗﺪ ﺑﻠﻎ ﺍﻟﻘﻤﺔ‬
‫ﰲ ﺍﻷﺧﻼﻕ ﻭﺃﻓﻀﻞ ﻃﺮﻳﻖ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻫﻮ ﻃﺮﻳﻖ ﺭﺳﻮﻝ ﺍﷲ‪ -‬ﺻـﻠﻲ ﺍﷲ‬
‫‪٢٢١‬‬
‫ﻚ ﹶﻟﻌ‪‬ﻠﻰ ‪‬ﺧﹸﻠ ٍﻖ ‪‬ﻋﻈِﻴ ٍﻢ{ )‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭﺍﻟﺬﻱ ﺧﺎﻃﺒﻪ ﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ‪ }:‬ﻭِﺇ‪‬ﻧ ‪‬‬
‫ﻭﺗﺘﺠﺎﻭﺏ ﺃﺭﺟﺎﺀ ﺍﻟﻮﺟﻮﺩ ‪‬ﺬﺍ ﺍﻟﺜﻨﺎﺀ ﺍﻟﻔﺮﻳﺪ ﻋﻠﻰ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﻭﻳﺜﺒﺖ ﻫﺬﺍ ﺍﻟﺜﻨﺎﺀ ﺍﻟﻌﻠـﻮﻱ ﰲ‬
‫ﺻﻤﻴﻢ ﺍﻟﻮﺟﻮﺩ! ﻭﻳﻌﺠﺰ ﻛﻞ ﻗﻠﻢ‪،‬ﻭﻳﻌﺠﺰ ﻛﻞ ﺗﺼﻮﺭ‪،‬ﻋﻦ ﻭﺻﻒ ﻗﻴﻤﺔ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻌﻈﻴﻤـﺔ‬
‫ﻚ ﹶﻟﻌ‪‬ﻠـﻰ‬
‫ﻣﻦ ﺭﺏ ﺍﻟﻮﺟﻮﺩ‪،‬ﻭﻫﻲ ﺷﻬﺎﺩﺓ ﻣﻦ ﺍﻟﻠﹼﻪ‪،‬ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﻠﹼﻪ‪،‬ﻟﻌﺒﺪ ﺍﻟﻠﹼﻪ‪،‬ﻳﻘﻮﻝ ﻟﻪ ﻓﻴﻬﺎ‪ »:‬ﻭِﺇ‪‬ﻧ ‪‬‬
‫‪‬ﺧﹸﻠ ٍﻖ ‪‬ﻋﻈِﻴ ٍﻢ«‪.‬ﻭﻣﺪﻟﻮﻝ ﺍﳋﻠﻖ ﺍﻟﻌﻈﻴﻢ ﻫﻮ ﻣﺎ ﻫﻮ ﻋﻨﺪ ﺍﻟﻠﹼﻪ ﳑﺎ ﻻ ﻳﺒﻠﻎ ﺇﱃ ﺇﺩﺭﺍﻙ ﻣﺪﺍﻩ ﺃﺣﺪ ﻣﻦ‬
‫ﺍﻟﻌﺎﳌﲔ! ﻭﺩﻻﻟﺔ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻋﻠﻰ ﻋﻈﻤﺔ ﳏﻤﺪ ‪ -
-‬ﺗﱪﺯ ﻣﻦ ﻧﻮﺍﺡ ﺷﱴ ‪:‬‬
‫ﺗﱪﺯ ﻣﻦ ﻛﻮ‪‬ﺎ ﻛﻠﻤﺔ ﻣﻦ ﺍﻟﻠﹼﻪ ﺍﻟﻜﺒﲑ ﺍﳌﺘﻌﺎﻝ‪،‬ﻳﺴﺠﻠﻬﺎ ﺿﻤﲑ ﺍﻟﻜﻮﻥ‪،‬ﻭﺗﺜﺒﺖ ﰲ ﻛﻴﺎﻧﻪ‪،‬ﻭﺗﺘﺮﺩﺩ‬
‫ﰲ ﺍﳌﻸ ﺍﻷﻋﻠﻰ ﺇﱃ ﻣﺎ ﺷﺎﺀ ﺍﻟﻠﹼﻪ‪.‬‬
‫ﻭﺗﱪﺯ ﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ‪،‬ﻣﻦ ﺟﺎﻧﺐ ﺇﻃﺎﻗﺔ ﳏﻤﺪ ‪ -
-‬ﻟﺘﻠﻘﻴﻬﺎ‪.‬ﻭﻫﻮ ﻳﻌﻠﻢ ﻣﻦ ﺭﺑﻪ ﻫـﺬﺍ‪،‬ﻗﺎﺋﻞ‬
‫ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‪.‬ﻣﺎ ﻫﻮ؟ ﻣﺎ ﻋﻈﻤﺘﻪ؟ ﻣﺎ ﺩﻻﻟﺔ ﻛﻠﻤﺎﺗﻪ؟ ﻣﺎ ﻣﺪﺍﻫﺎ؟ ﻣﺎ ﺻﺪﺍﻫﺎ؟ ﻭﻳﻌﻠﻢ ﻣﻦ ﻫﻮ ﺇﱃ‬
‫ﺟﺎﻧﺐ ﻫﺬﻩ ﺍﻟﻌﻈﻤﺔ ﺍﳌﻄﻠﻘﺔ‪،‬ﺍﻟﱵ ﻳﺪﺭﻙ ﻫﻮ ﻣﻨﻬﺎ ﻣﺎﻻ ﻳﺪﺭﻛﻪ ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﺎﳌﲔ‪.‬‬
‫ﺇﻥ ﺇﻃﺎﻗﺔ ﳏﻤﺪ ‪ -
-‬ﻟﺘﻠﻘﻲ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‪،‬ﻣﻦ ﻫﺬﺍ ﺍﳌﺼﺪﺭ‪،‬ﻭﻫﻮ ﺛﺎﺑﺖ‪،‬ﻻ ﻳﻨـﺴﺤﻖ ﲢـﺖ‬
‫ﺿﻐﻄﻬﺎ ﺍﳍﺎﺋﻞ ‪ -‬ﻭﻟﻮ ﺃ‪‬ﺎ ﺛﻨﺎﺀ ‪ -‬ﻭﻻ ﺗﺘﺄﺭﺟﺢ ﺷﺨﺼﻴﺘﻪ ﲢﺖ ﻭﻗﻌﻬﺎ ﻭﺗﻀﻄﺮﺏ ‪..‬ﺗﻠﻘﻴﻪ ﳍـﺎ‬
‫ﰲ ﻃﻤﺄﻧﻴﻨﺔ ﻭﰲ ﲤﺎﺳﻚ ﻭﰲ ﺗﻮﺍﺯﻥ ‪..‬ﻫﻮ ﺫﺍﺗﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﻋﻈﻤﺔ ﺷﺨﺼﻴﺘﻪ ﻓﻮﻕ ﻛﻞ ﺩﻟﻴﻞ‪.‬‬
‫ﻭﻟﻘﺪ ﺭﻭﻳﺖ ﻋﻦ ﻋﻈﻤﺔ ﺧﻠﻘﻪ ﰲ ﺍﻟﺴﲑﺓ‪،‬ﻭﻋﻠﻰ ﻟﺴﺎﻥ ﺃﺻﺤﺎﺑﻪ ﺭﻭﺍﻳﺎﺕ ﻣﻨﻮﻋﺔ ﻛﺜﲑﺓ‪.‬ﻭﻛـﺎﻥ‬
‫ﻭﺍﻗﻊ ﺳﲑﺗﻪ ﺃﻋﻈﻢ ﺷﻬﺎﺩﺓ ﻣﻦ ﻛﻞ ﻣﺎ ﺭﻭﻱ ﻋﻨﻪ‪.‬ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺃﻋﻈﻢ ﺑﺪﻻﻟﺘﻬﺎ ﻣﻦ ﻛـﻞ‬
‫ﺷﻲﺀ ﺁﺧﺮ‪.‬ﺃﻋﻈﻢ ﺑﺼﺪﻭﺭﻫﺎ ﻋﻦ ﺍﻟﻌﻠﻲ ﺍﻟﻜﺒﲑ‪.‬‬
‫ﻭﺃﻋﻈﻢ ﺑﺘﻠﻘﻲ ﳏﻤﺪ ﳍﺎ ﻭﻫﻮ ﻳﻌﻠﻢ ﻣﻦ ﻫﻮ ﺍﻟﻌﻠﻲ ﺍﻟﻜﺒﲑ‪،‬ﻭﺑﻘﺎﺋﻪ ﺑﻌﺪﻫﺎ ﺛﺎﺑﺘﺎ ﺭﺍﺳﺨﺎ ﻣﻄﻤﺌﻨﺎ‪.‬ﻻ‬
‫ﻳﺘﻜﱪ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ‪،‬ﻭﻻ ﻳﻨﺘﻔﺦ‪،‬ﻭﻻ ﻳﺘﻌﺎﻇﻢ‪،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﲰﻊ ﻣﺎ ﲰﻊ ﻣﻦ ﺍﻟﻌﻠﻲ ﺍﻟﻜـﺒﲑ! ﻭﺍﻟﻠﹼـﻪ‬

‫‪ - ٢٢١‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ‪٣٠٣ – ٣٠٢‬‬
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‫ﺃﻋﻠﻢ ﺣﻴﺚ ﳚﻌﻞ ﺭﺳﺎﻟﺘﻪ‪.‬ﻭﻣﺎ ﻛﺎﻥ ﺇﻻ ﳏﻤﺪ ‪ -
-‬ﺑﻌﻈﻤﺔ ﻧﻔﺴﻪ ﻫﺬﻩ ‪ -‬ﻣﻦ ﳛﻤﻞ ﻫـﺬﻩ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﺍﻷﺧﲑﺓ ﺑﻜﻞ ﻋﻈﻤﺘﻬﺎ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﻜﱪﻯ‪.‬ﻓﻴﻜﻮﻥ ﻛﻔﺌﺎ ﳍﺎ‪،‬ﻛﻤﺎ ﻳﻜﻮﻥ ﺻـﻮﺭﺓ ﺣﻴـﺔ‬
‫ﻣﻨﻬﺎ‪.‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻣﻦ ﺍﻟﻜﻤﺎﻝ ﻭﺍﳉﻤﺎﻝ‪،‬ﻭﺍﻟﻌﻈﻤﺔ ﻭﺍﻟﺸﻤﻮﻝ‪،‬ﻭﺍﻟﺼﺪﻕ ﻭﺍﳊﻖ‪،‬ﲝﻴﺚ ﻻ ﳛﻤﻠـﻬﺎ‬
‫ﺇﻻ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻳﺜﲏ ﻋﻠﻴﻪ ﺍﻟﻠﹼﻪ ﻫﺬﺍ ﺍﻟﺜﻨﺎﺀ‪.‬ﻓﺘﻄﻴﻖ ﺷﺨﺼﻴﺘﻪ ﻛﺬﻟﻚ ﺗﻠﻘﻲ ﻫﺬﺍ ﺍﻟﺜﻨﺎﺀ‪.‬ﰲ ﲤﺎﺳﻚ‬
‫ﻭﰲ ﺗﻮﺍﺯﻥ‪،‬ﻭﰲ ﻃﻤﺄﻧﻴﻨﺔ‪.‬‬
‫ﻃﻤﺄﻧﻴﻨﺔ ﺍﻟﻘﻠﺐ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﻳﺴﻊ ﺣﻘﻴﻘﺔ ﺗﻠﻚ ﺍﻟﺮﺳﺎﻟﺔ ﻭﺣﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻟﺜﻨﺎﺀ ﺍﻟﻌﻈﻴﻢ‪.‬ﰒ ﻳﺘﻠﻘﻰ ‪-‬‬
‫ﺑﻌﺪ ﺫﻟﻚ ‪ -‬ﻋﺘﺎﺏ ﺭﺑﻪ ﻟﻪ ﻭﻣﺆﺍﺧﺬﺗﻪ ﺇﻳﺎﻩ ﻋﻠﻰ ﺑﻌـﺾ ﺗـﺼﺮﻓﺎﺗﻪ‪،‬ﺑﺬﺍﺕ ﺍﻟﺘﻤﺎﺳـﻚ ﻭﺫﺍﺕ‬
‫ﺍﻟﺘﻮﺍﺯﻥ ﻭﺫﺍﺕ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ‪.‬ﻭﻳﻌﻠﻦ ﻫﺬﻩ ﻛﻤﺎ ﻳﻌﻠﻦ ﺗﻠﻚ‪،‬ﻻ ﻳﻜﺘﻢ ﻣﻦ ﻫﺬﻩ ﺷﻴﺌﺎ ﻭﻻ ﺗﻠﻚ ‪..‬ﻭﻫﻮ‬
‫ﻫﻮ ﰲ ﻛﻠﺘﺎ ﺍﳊﺎﻟﺘﲔ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ‪.‬ﻭﺍﻟﻌﺒﺪ ﺍﻟﻄﺎﺋﻊ‪.‬ﻭﺍﳌﺒﻠﻎ ﺍﻷﻣﲔ‪.‬‬
‫ﺇﻥ ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ﻣﻦ ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪.‬ﻭﺇﻥ ﻋﻈﻤﺔ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ﻣﻦ ﻋﻈﻤـﺔ ﻫـﺬﻩ‬
‫ﺍﻟﺮﺳﺎﻟﺔ‪.‬ﻭﺇﻥ ﺍﳊﻘﻴﻘﺔ ﺍﶈﻤﺪﻳﺔ ﻛﺎﳊﻘﻴﻘﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻷﺑﻌﺪ ﻣـﻦ ﻣـﺪﻯ ﺃﻱ ﳎﻬـﺮ ﳝﻠﻜـﻪ‬
‫ﺑﺸﺮ‪.‬ﻭﻗﺼﺎﺭﻯ ﻣﺎ ﳝﻠﻜﻪ ﺭﺍﺻﺪ ﻟﻌﻈﻤﺔ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﳌﺰﺩﻭﺟﺔ ﺃﻥ ﻳﺮﺍﻫﺎ ﻭﻻ ﳛﺪﺩ ﻣﺪﺍﻫﺎ‪.‬ﻭﺃﻥ‬
‫ﻳﺸﲑ ﺇﱃ ﻣﺴﺎﺭﻫﺎ ﺍﻟﻜﻮﱐ ﺩﻭﻥ ﺃﻥ ﳛﺪﺩ ﻫﺬﺍ ﺍﳌﺴﺎﺭ! ﻭﻣﺮﺓ ﺃﺧﺮﻯ ﺃﺟﺪ ﻧﻔـﺴﻲ ﻣـﺸﺪﻭﺩﺍ‬
‫ﻟﻠﻮﻗﻮﻑ ﺇﱃ ﺟﻮﺍﺭ ﺍﻟﺪﻻﻟﺔ ﺍﻟﻀﺨﻤﺔ ﻟﺘﻠﻘﻲ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ‪ -
-‬ﳍﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻣـﻦ ﺭﺑـﻪ‪،‬ﻭﻫﻮ‬
‫ﺛﺎﺑﺖ ﺭﺍﺳﺦ ﻣﺘﻮﺍﺯﻥ ﻣﻄﻤﺌﻦ ﺍﻟﻜﻴﺎﻥ ‪..‬ﻟﻘﺪ ﻛﺎﻥ ‪ -‬ﻭﻫـﻮ ﺑـﺸﺮ ‪ -‬ﻳـﺜﲏ ﻋﻠـﻰ ﺃﺣـﺪ‬
‫ﺃﺻﺤﺎﺑﻪ‪،‬ﻓﻴﻬﺘﺰ ﻛﻴﺎﻥ ﺻﺎﺣﺒﻪ ﻫﺬﺍ ﻭﺃﺻﺤﺎﺑﻪ ﻣﻦ ﻭﻗﻊ ﻫﺬﺍ ﺍﻟﺜﻨﺎﺀ ﺍﻟﻌﻈﻴﻢ‪.‬ﻭﻫﻮ ﺑﺸﺮ ﻭﺻـﺎﺣﺒﻪ‬
‫ﻳﻌﻠﻢ ﺃﻧﻪ ﺑﺸﺮ‪.‬ﻭﺃﺻﺤﺎﺑﻪ ﻳﺪﺭﻛﻮﻥ ﺃﻧﻪ ﺑﺸﺮ‪.‬ﺇﻧﻪ ﻧـﱯ ﻧﻌـﻢ‪.‬ﻭﻟﻜـﻦ ﰲ ﺍﻟـﺪﺍﺋﺮﺓ ﺍﳌﻌﻠﻮﻣـﺔ‬
‫ﺍﳊﺪﻭﺩ‪.‬ﺩﺍﺋﺮﺓ ﺍﻟﺒﺸﺮﻳﺔ ﺫﺍﺕ ﺍﳊﺪﻭﺩ ‪..‬ﻓﺄﻣﺎ ﻫﻮ ﻓﻴﺘﻠﻘﻰ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻣﻦ ﺍﻟﻠﹼﻪ‪.‬ﻭﻫﻮ ﻳﻌﻠﻢ ﻣﻦ ﻫﻮ‬
‫ﺍﻟﻠﹼﻪ‪.‬ﻫﻮ ﲞﺎﺻﺔ ﻳﻌﻠﻢ ﻣﻦ ﻫﻮ ﺍﻟﻠﹼﻪ! ﻫﻮ ﻳﻌﻠﻢ ﻣﻨﻪ ﻣﺎ ﻻ ﻳﻌﻠﻤﻪ ﺳﻮﺍﻩ‪.‬ﰒ ﻳـﺼﻄﱪ ﻭﻳﺘﻤﺎﺳـﻚ‬
‫ﻭﻳﺘﻠﻘﻰ ﻭﻳﺴﲑ ‪...‬ﺇﻧﻪ ﺃﻣﺮ ﻓﻮﻕ ﻛﻞ ﺗﺼﻮﺭ ﻭﻓﻮﻕ ﻛﻞ ﺗﻘﺪﻳﺮ!!!‬
‫ﺇﻧﻪ ﳏﻤﺪ ‪ -‬ﻭﺣﺪﻩ ‪ -‬ﻫﻮ ﺍﻟﺬﻱ ﻳﺮﻗﻰ ﺇﱃ ﻫﺬﺍ ﺍﻷﻓﻖ ﻣﻦ ﺍﻟﻌﻈﻤﺔ ‪..‬ﺇﻧﻪ ﳏﻤﺪ ‪ -‬ﻭﺣﺪﻩ ‪ -‬ﻫﻮ‬
‫ﺍﻟﺬﻱ ﻳﺒﻠﻎ ﻗﻤﺔ ﺍﻟﻜﻤﺎﻝ ﺍﻹﻧﺴﺎﱐ ﺍ‪‬ﺎﻧﺲ ﻟﻨﻔﺨﺔ ﺍﻟﻠﹼﻪ ﰲ ﺍﻟﻜﻴﺎﻥ ﺍﻹﻧﺴﺎﱐ‪.‬ﺇﻧﻪ ﳏﻤﺪ ‪ -‬ﻭﺣـﺪﻩ‬
‫‪ -‬ﻫﻮ ﺍﻟﺬﻱ ﻳﻜﺎﻓﺊ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺣﱴ ﻟﺘﺘﻤﺜﻞ ﰲ ﺷﺨﺼﻪ ﺣﻴﺔ‪،‬ﲤﺸﻲ‬
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‫ﻋﻠﻰ ﺍﻷﺭﺽ ﰲ ﺇﻫﺎﺏ ﺇﻧﺴﺎﻥ ‪..‬ﺇﻧﻪ ﳏﻤﺪ ‪ -‬ﻭﺣﺪﻩ ﺍﻟﺬﻱ ﻋﻠﻢ ﺍﻟﻠﹼﻪ ﻣﻨـﻪ ﺃﻧـﻪ ﺃﻫـﻞ ﳍـﺬﺍ‬
‫ﺍﳌﻘﺎﻡ‪.‬ﻭﺍﻟﻠﹼﻪ ﺃﻋﻠﻢ ﺣﻴﺚ ﳚﻌﻞ ﺭﺳﺎﻟﺘﻪ ‪ -‬ﻭﺃﻋﻠﻦ ﰲ ﻫﺬﻩ ﺃﻧﻪ ﻋﻠﻰ ﺧﻠـﻖ ﻋﻈـﻴﻢ‪.‬ﻭﺃﻋﻠـﻦ ﰲ‬
‫ﺍﻷﺧﺮﻯ ﺃﻧﻪ ‪ -‬ﺟﻞ ﺷﺄﻧﻪ ﻭﺗﻘﺪﺳﺖ ﺫﺍﺗﻪ ﻭﺻﻔﺎﺗﻪ‪،‬ﻳﺼﻠﻲ ﻋﻠﻴﻪ ﻫـﻮ ﻭﻣﻼﺋﻜﺘـﻪ »ِﺇ ﱠﻥ ﺍﻟﻠﱠـ ‪‬ﻪ‬
‫ﺼﻠﱡﻮ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ«‪.‬‬
‫‪‬ﻭﻣ‪‬ﻼِﺋ ﹶﻜ‪‬ﺘ ‪‬ﻪ ‪‬ﻳ ‪‬‬
‫ﻭﻫﻮ ‪ -‬ﺟﻞ ﺷﺄﻧﻪ ‪ -‬ﻭﺣﺪﻩ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻳﻬﺐ ﻋﺒﺪﺍ ﻣﻦ ﻋﺒﺎﺩﻩ ﺫﻟﻚ ﺍﻟﻔﻀﻞ ﺍﻟﻌﻈﻴﻢ ‪..‬‬
‫ﰒ ﺇﻥ ﳍﺬﻩ ﺍﻟﻠﻔﺘﺔ ﺩﻻﻟﺘﻬﺎ ﻋﻠﻰ ﲤﺠﻴﺪ ﺍﻟﻌﻨﺼﺮ ﺍﻷﺧﻼﻗﻲ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﻠﹼﻪ ﻭﺃﺻﺎﻟﺔ ﻫﺬﺍ ﺍﻟﻌﻨﺼﺮ ﰲ‬
‫ﺍﳊﻘﻴﻘﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻛﺄﺻﺎﻟﺔ ﺍﳊﻘﻴﻘﺔ ﺍﶈﻤﺪﻳﺔ‪.‬‬
‫ﻭﺍﻟﻨﺎﻇﺮ ﰲ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ‪،‬ﻛﺎﻟﻨﺎﻇﺮ ﰲ ﺳﲑﺓ ﺭﺳﻮﳍﺎ‪،‬ﳚﺪ ﺍﻟﻌﻨﺼﺮ ﺍﻷﺧﻼﻗـﻲ ﺑـﺎﺭﺯﺍ ﺃﺻـﻴﻼ‬
‫ﻓﻴﻬﺎ‪،‬ﺗﻘﻮﻡ ﻋﻠﻴﻪ ﺃﺻﻮﳍﺎ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﻭﺃﺻﻮﳍﺎ ﺍﻟﺘﻬﺬﻳﺒﻴﺔ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ ‪..‬ﺍﻟﺪﻋﻮﺓ ﺍﻟﻜﱪﻯ ﰲ ﻫـﺬﻩ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﺇﱃ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﻨﻈﺎﻓﺔ ﻭﺍﻷﻣﺎﻧـﺔ ﻭﺍﻟـﺼﺪﻕ ﻭﺍﻟﻌـﺪﻝ ﻭﺍﻟﺮﲪـﺔ ﻭﺍﻟـﱪ ﻭﺣﻔـﻆ‬
‫ﺍﻟﻌﻬﺪ‪،‬ﻭﻣﻄﺎﺑﻘﺔ ﺍﻟﻘﻮﻝ ﻟﻠﻔﻌﻞ‪،‬ﻭﻣﻄﺎﺑﻘﺘﻬﻤﺎ ﻣﻌﺎ ﻟﻠﻨﻴﺔ ﻭﺍﻟﻀﻤﲑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳉـﻮﺭ ﻭﺍﻟﻈﻠـﻢ‬
‫ﻭﺍﳋﺪﺍﻉ ﻭﺍﻟﻐﺶ ﻭﺃﻛﻞ ﺃﻣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺒﺎﻃﻞ‪،‬ﻭﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺍﳊﺮﻣﺎﺕ ﻭﺍﻷﻋﺮﺍﺽ‪،‬ﻭﺇﺷـﺎﻋﺔ‬
‫ﺍﻟﻔﺎﺣﺸﺔ ﺑﺄﻳﺔ ﺻﻮﺭﺓ ﻣﻦ ﺍﻟﺼﻮﺭ ‪..‬ﻭﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﰲ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﳊﻤﺎﻳﺔ ﻫﺬﻩ ﺍﻷﺳﺲ ﻭﺻﻴﺎﻧﺔ‬
‫ﺍﻟﻌﻨﺼﺮ ﺍﻷﺧﻼﻗﻲ ﰲ ﺍﻟﺸﻌﻮﺭ ﻭﺍﻟﺴﻠﻮﻙ‪،‬ﻭﰲ ﺃﻋﻤﺎﻕ ﺍﻟﻀﻤﲑ ﻭﰲ ﻭﺍﻗﻊ ﺍ‪‬ﺘﻤﻊ‪.‬ﻭﰲ ﺍﻟﻌﻼﻗﺎﺕ‬
‫ﺍﻟﻔﺮﺩﻳﺔ ﻭﺍﳉﻤﺎﻋﻴﺔ ﻭﺍﻟﺪﻭﻟﻴﺔ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪.‬‬
‫ﻕ‬
‫ﻼِ‬‫ﺖ ُﻷ‪‬ﺗﻤ‪‬ـ ‪‬ﻢ ‪‬ﻣﻜﹶـﺎ ِﺭ ‪‬ﻡ ﺍ َﻷﺧ‪‬ـ ﹶ‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ »: -
-‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺑ ِﻌﹾﺜ ‪‬‬
‫«‪...٢٢٢‬ﻓﺎﻟﺮﺳﻮﻝ  ﻓﻴﻠﺨﺺ ﺭﺳﺎﻟﺘﻪ ﰲ ﻫﺬﺍ ﺍﳍﺪﻑ ﺍﻟﻨﺒﻴﻞ‪.‬‬
‫ﻭﺗﺘﻮﺍﺭﺩ ﺃﺣﺎﺩﻳﺜﻪ ﺗﺘﺮﻯ ﰲ ﺍﳊﺾ ﻋﻠﻰ ﻛﻞ ﺧﻠﻖ ﻛﺮﱘ‪.‬ﻭﺗﻘﻮﻡ ﺳﲑﺗﻪ ﺍﻟﺸﺨﺼﻴﺔ ﻣﺜـﺎﻻ ﺣﻴـﺎ‬
‫ﻚ ﹶﻟﻌ‪‬ﻠـﻰ‬
‫ﻭﺻﻔﺤﺔ ﻧﻘﻴﺔ‪،‬ﻭﺻﻮﺭﺓ ﺭﻓﻴﻌﺔ‪،‬ﺗﺴﺘﺤﻖ ﻣﻦ ﺍﻟﻠﹼﻪ ﺃﻥ ﻳﻘﻮﻝ ﻋﻨﻬﺎ ﰲ ﻛﺘﺎﺑﻪ ﺍﳋﺎﻟﺪ‪ »:‬ﻭِﺇ‪‬ﻧ ‪‬‬
‫‪‬ﺧﹸﻠ ٍﻖ ‪‬ﻋﻈِﻴ ٍﻢ« ‪..‬ﻓﻴﻤﺠﺪ ‪‬ﺬﺍ ﺍﻟﺜﻨﺎﺀ ﻧﺒﻴﻪ ‪ -
-‬ﻛﻤﺎ ﳝﺠﺪ ﺑﻪ ﺍﻟﻌﻨﺼﺮ ﺍﻷﺧﻼﻗﻲ ﰲ ﻣﻨﻬﺠـﻪ‬
‫ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﻫﺬﺍ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ‪،‬ﻭﻳﺸﺪ ﺑﻪ ﺍﻷﺭﺽ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪،‬ﻭﻳﻌﻠﻖ ﺑﻪ ﻗﻠﻮﺏ ﺍﻟﺮﺍﻏﺒﲔ ﺇﻟﻴﻪ ‪-‬‬
‫ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻭﻫﻮ ﻳﺪﳍﻢ ﻋﻠﻰ ﻣﺎ ﳛﺐ ﻭﻳﺮﺿﻰ ﻣﻦ ﺍﳋﻠﻖ ﺍﻟﻘﻮﱘ‪.‬‬

‫‪ - ٢٢٢‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ‪ -‬ﺍﳌﻜﱰ ‪ (٢١٣٠١) (١٩١ / ١٠) -‬ﺻﺤﻴﺢ‬

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‫ﻭﻫﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﻫﻮ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻟﻔﺬ ﰲ ﺃﺧﻼﻗﻴﺔ ﺍﻹﺳﻼﻡ‪.‬ﻓﻬﻲ ﺃﺧﻼﻗﻴﺔ ﱂ ﺗﻨﺒﻊ ﻣﻦ ﺍﻟﺒﻴﺌﺔ‪،‬ﻭﻻ ﻣﻦ‬
‫ﺍﻋﺘﺒﺎﺭﺍﺕ ﺃﺭﺿﻴﺔ ﺇﻃﻼﻗﺎ ﻭﻫﻲ ﻻ ﺗﺴﺘﻤﺪ ﻭﻻ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﻣﻦ ﺍﻋﺘﺒـﺎﺭﺍﺕ ﺍﻟﻌـﺮﻑ ﺃﻭ‬
‫ﺍﳌﺼﻠﺤﺔ ﺃﻭ ﺍﻻﺭﺗﺒﺎﻃﺎﺕ ﺍﻟﱵ ﻛﺎﻧﺖ ﻗﺎﺋﻤﺔ ﰲ ﺍﳉﻴﻞ‪.‬ﺇﳕﺎ ﺗﺴﺘﻤﺪ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻭﺗﻌﺘﻤـﺪ ﻋﻠـﻰ‬
‫ﺍﻟﺴﻤﺎﺀ‪.‬ﺗﺴﺘﻤﺪ ﻣﻦ ﻫﺘﺎﻑ ﺍﻟﺴﻤﺎﺀ ﻟﻸﺭﺽ ﻟﻜﻲ ﺗﺘﻄﻠﻊ ﺇﱃ ﺍﻷﻓﻖ‪.‬‬
‫ﻭﺗﺴﺘﻤﺪ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻠﹼﻪ ﺍﳌﻄﻠﻘﺔ ﻟﻴﺤﻘﻘﻬﺎ ﺍﻟﺒﺸﺮ ﰲ ﺣﺪﻭﺩ ﺍﻟﻄﺎﻗﺔ‪،‬ﻛﻲ ﳛﻘﻘـﻮﺍ ﺇﻧـﺴﺎﻧﻴﺘﻬﻢ‬
‫ﺍﻟﻌﻠﻴﺎ‪،‬ﻭﻛﻲ ﻳﺼﺒﺤﻮﺍ ﺃﻫﻼ ﻟﺘﻜﺮﱘ ﺍﻟﻠﹼﻪ ﳍﻢ ﻭﺍﺳﺘﺨﻼﻓﻬﻢ ﰲ ﺍﻷﺭﺽ ﻭﻛﻲ ﻳﺘـﺄﻫﻠﻮﺍ ﻟﻠﺤﻴـﺎﺓ‬
‫ﻚ ‪‬ﻣ ﹾﻘ‪‬ﺘ ِﺪ ٍﺭ« ‪..‬ﻭﻣﻦ ﰒ ﻓﻬـﻲ ﻏـﲑ ﻣﻘﻴـﺪﺓ ﻭﻻ‬
‫ﻕ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻣﻠِﻴ ٍ‬
‫ﺻ ‪‬ﺪ ٍ‬
‫ﺍﻟﺮﻓﻴﻌﺔ ﺍﻷﺧﺮﻯ‪»:‬ﻓِﻲ ‪‬ﻣ ﹾﻘ ‪‬ﻌ ِﺪ ِ‬
‫ﳏﺪﻭﺩﺓ ﲝﺪﻭﺩ ﻣﻦ ﺃﻱ ﺍﻋﺘﺒﺎﺭﺍﺕ ﻗﺎﺋﻤﺔ ﰲ ﺍﻷﺭﺽ ﺇﳕﺎ ﻫﻲ ﻃﻠﻴﻘﺔ ﺗﺮﺗﻔﻊ ﺇﱃ ﺃﻗﺼﻰ ﻣﺎ ﻳﻄﻴﻘﻪ‬
‫ﺍﻟﺒﺸﺮ‪،‬ﻷ‪‬ﺎ ﺗﺘﻄﻠﻊ ﺇﱃ ﲢﻘﻴﻖ ﺻﻔﺎﺕ ﺍﻟﻠﹼﻪ ﺍﻟﻄﻠﻴﻘﺔ ﻣﻦ ﻛﻞ ﺣﺪ ﻭﻣﻦ ﻛﻞ ﻗﻴﺪ‪.‬‬
‫ﰒ ﺇ‪‬ﺎ ﻟﻴﺴﺖ ﻓﻀﺎﺋﻞ ﻣﻔﺮﺩﺓ‪:‬ﺻﺪﻕ‪.‬ﻭﺃﻣﺎﻧﺔ‪.‬ﻭﻋﺪﻝ‪.‬ﻭﺭﲪـﺔ‪.‬ﻭﺑـﺮ ‪....‬ﺇﳕـﺎ ﻫـﻲ ﻣﻨـﻬﺞ‬
‫ﻣﺘﻜﺎﻣﻞ‪،‬ﺗﺘﻌﺎﻭﻥ ﻓﻴﻪ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺘﻬﺬﻳﺒﻴﺔ ﻣﻊ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﺘﻨﻈﻴﻤﻴﺔ ﻭﺗﻘﻮﻡ ﻋﻠﻴﻪ ﻓﻜﺮﺓ ﺍﳊﻴـﺎﺓ ﻛﻠـﻬﺎ‬
‫ﻭﺍﲡﺎﻫﺎ‪‬ﺎ ﲨﻴﻌﺎ‪،‬ﻭﺗﻨﺘﻬﻲ ﰲ ﺧﺎﲤﺔ ﺍﳌﻄﺎﻑ ﺇﱃ ﺍﻟﻠﹼﻪ‪.‬ﻻ ﺇﱃ ﺃﻱ ﺍﻋﺘﺒﺎﺭ ﺁﺧﺮ ﻣﻦ ﺍﻋﺘﺒﺎﺭﺍﺕ ﻫﺬﻩ‬
‫ﺍﳊﻴﺎﺓ! ﻭﻗﺪ ﲤﺜﻠﺖ ﻫﺬﻩ ﺍﻷﺧﻼﻗﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻜﻤﺎﳍﺎ ﻭﲨﺎﳍﺎ ﻭﺗﻮﺍﺯ‪‬ﺎ ﻭﺍﺳﺘﻘﺎﻣﺘﻬﺎ ﻭﺍﻃﺮﺍﺩﻫﺎ‬
‫‪٢٢٣‬‬
‫ﻚ ﹶﻟﻌ‪‬ﻠﻰ ‪‬ﺧﹸﻠ ٍﻖ ‪‬ﻋﻈِﻴ ٍﻢ« ‪..‬‬
‫ﻭﺛﺒﺎ‪‬ﺎ ﰲ ﳏﻤﺪ ‪ -
-‬ﻭﲤﺜﻠﺖ ﰲ ﺛﻨﺎﺀ ﺍﻟﻠﹼﻪ ﺍﻟﻌﻈﻴﻢ‪،‬ﻭﻗﻮﻟﻪ‪ »:‬ﻭِﺇ‪‬ﻧ ‪‬‬
‫ﻭﻋﻠﻢ ﺍﻷﺧﻼﻕ‪:‬ﻫﻮ ﻋﻠﻢ ﻣﻮﺿﻮﻋﻪ ﺃﺣﻜﺎﻡ ﻗﻴﻤﻴﺔ ﺗﺘﻌﻠﻖ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺗﻮﺻﻒ ﺑﺎﳊـﺴﻦ ﺃﻭ‬
‫‪٢٢٤‬‬
‫ﺍﻟﻘﺒﻴﺢ‪".‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪:‬ﺃﻧﻮﺍﻉ ﺍﻷﺧﻼﻕ ﺍﻟﻨﺒﻮﻳﺔ ﻟﻸﻃﻔﺎﻝ‪:‬‬
‫ﺧﻠﻖ ﺍﳊﻴﺎﺀ‪:‬‬ ‫) ‪(١‬‬
‫" ﺇﻥ ﻣﺎ ﻳﺘﻮﺝ ﺍﻷﺧﻼﻕ ﻛﻠﻬﺎ ﺧﻠﻖ ﺍﳊﻴﺎﺀ‪،‬ﻷﻧﻪ ﻣﻦ ﺃﻗﻮﻯ ﺍﻟﺒﻮﺍﻋﺚ ﻋﻠﻰ ﺍﻻﺗﺼﺎﻑ ﲟـﺎ ﻫـﻮ‬
‫ﺣﺴﻦ ﻭﺍﺟﺘﻨﺎﺏ ﻣﺎ ﻫﻮ ﻗﺒﻴﺢ ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻧﻪ ﻳﻘﻮﺩ ﺻﺎﺣﺒﻪ ﺇﱃ ﺃﻥ ﻳـﺴﻠﻚ ﻣـﺪﺍﺭﺝ ﺍﻟﻜﻤـﺎﻝ‬
‫ﻭﺍﻟﻔﻀﻴﻠﺔ‪،‬ﻭﻣﻦ ﰒ ﻳﺮﻗﻰ ﰲ ﺃﻋﲔ ﺍﻟﻨﺎﺱ ﻭﻳﻜﺴﺐ ﺍﳌﺜﻮﺑﺔ ﻣﻨﻪ ﺗﻌﺎﱃ‪،‬ﻭﺍﳊﻴﺎﺀ ﺃﻭﻝ ﻗﻮﺓ ﻳـﺸﺪﺩ‬
‫ﻋﻠﻴﻬﺎ ﺍﳌﺮﺑﻮﻥ ﻷ‪‬ﺎ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﻌﻘﻞ‪،‬ﻭﻋﻠﻰ ﺃﻥ ﺍﻟﻮﻟﺪ ﻗﺪ ﺃﺣﺴﻦ ﺍﻟﻘﺒﻴﺢ ‪،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﺇﺣﺴﺎﺳﻪ‬

‫‪ - ٢٢٣‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٣٦٥٦ / ٦) -‬‬

‫‪ - ٢٢٤‬ﺇﺑﺮﺍﻫﻴﻢ ﻣﺼﻄﻔﻰ ﻭﺁﺧﺮﻭﻥ‪،‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ‪ ،‬ﺹ‪٢٧٥‬‬
‫‪١٤٩‬‬
‫ﺫﻟﻚ ﳚﻨﺒﻪ ﺍﻟﻮﻗﻮﻉ ﰲ ﻗﺒﻴﺢ ﺍﻟﻔﻌﺎﻝ ﻭﺍﻷﻗﻮﺍﻝ‪ ،‬ﻋ ‪‬ﻦ ﺳ‪‬ﺎِﻟ ِﻢ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬‬
‫ﺤ‪‬ﻴﺎ ِﺀ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -
-‬ﺩ ‪‬ﻋ ‪‬ﻪ‬
‫ﻆ ﹶﺃﺧ‪‬ﺎ ‪‬ﻩ ﻓِﻰ ﺍﹾﻟ ‪‬‬
‫
‪ -‬ﻣ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ‪‬ﺭ ‪‬ﺟ ٍﻞ ِﻣ ‪‬ﻦ ﺍ َﻷ ‪‬ﻧﺼ‪‬ﺎ ِﺭ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻳ ِﻌ ﹸ‬
‫ﺤﻴ‪‬ﺎ َﺀ ِﻣ ‪‬ﻦ ﺍ ِﻹﳝ‪‬ﺎ ِﻥ «‪. ٢٢٥‬‬ ‫ﹶﻓِﺈ ﱠﻥ ﺍﹾﻟ ‪‬‬
‫ﻭﺍﳊﻴﺎﺀ ﻟﻴﺲ ﻫﻮ ﺍﻟﺘﻐﲑ ﻭﺍﻻﻧﻜﺴﺎﺭ ﺍﻟﺬﻱ ﻳﻌﺘﺮﻱ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺧﻮﻑ ﻳﻨـﺪﻡ ﻋﻠﻴـﻪ‪،‬ﻭﻟﻜﻦ‬
‫ﻳﺘﻤﺜﻞ ﰲ ﺃﻣﻮﺭ‪:‬ﺣﻔﻆ ﺍﳊﻮﺍﺱ‪،‬ﺣﻔﻆ ﺍﻟﺒﻄﻦ ﻣﻦ ﺍﻟﺸﺮﺍﻫﺔ‪،‬ﺗﺮﻙ ﻣﺎ ﺣﺮﻡ ﺍﷲ ﻣﻦ ﺯﻳﻨﺔ ﺍﻟﺪﻧﻴﺎ‪،‬ﻓ ‪‬ﻌ ِﻦ‬
‫ﺴ‪‬ﺘﺤِﻲ‬ ‫ﺤﻴ‪‬ﺎ ِﺀ " ﻗﹶﺎ ﹶﻝ‪:‬ﹸﻗ ﹾﻠﻨ‪‬ﺎ‪ِ:‬ﺇﻧ‪‬ﺎ ﻧ‪‬ـ ‪‬‬ ‫ﷲ ‪‬ﺣ ‪‬ﻖ ﺍﹾﻟ ‪‬‬ ‫ﺤﻴ‪‬ﻮﺍ ِﻣ ‪‬ﻦ ﺍ ِ‬ ‫ﷲ
‪ ":‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬ ‫ﺴﻌ‪‬ﻮ ٍﺩ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﺍ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬‬
‫ﺱ‪ ،‬ﻭﻣ‪‬ـﺎ‬ ‫ﻆ ﺍﻟ ‪‬ﺮﹾﺃ ‪‬‬ ‫ﺤ ﹶﻔ ِ‬‫ﺤﻴ‪‬ﺎ ِﺀ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬‬
‫ﷲ ‪‬ﺣ ‪‬ﻖ ﺍﹾﻟ ‪‬‬ ‫ﺤﻴ‪‬ﻰ ِﻣ ‪‬ﻦ ﺍ ِ‬‫ﷲ
‪ ":‬ﻣ ِﻦ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ِﻟﱠﻠ ِﻪ‪،‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﷲ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺍَ‬
‫ﺤﻴ‪‬ﺎ ِﺓ‬
‫ﺕ ﻭ‪‬ﺍﹾﻟِﺒﻠﹶﻰ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﺍﻟﹾﺂ ِﺧ ‪‬ﺮ ﹶﺓ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ﺯِﻳ‪‬ﻨ ﹶﺔ ﺍﹾﻟ ‪‬‬
‫ﻆ ﺍﹾﻟ‪‬ﺒ ﹾﻄ ‪‬ﻦ‪ ،‬ﻭﻣ‪‬ﺎ ‪‬ﺣﻮ‪‬ﻯ ‪‬ﻭﹾﻟ‪‬ﻴ ﹾﺬ ﹸﻛ ِﺮ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬
‫ﺤ ﹶﻔ ِ‬‫‪‬ﻭﻋ‪‬ﻰ ‪‬ﻭﹾﻟ‪‬ﻴ ‪‬‬
‫‪٢٢٦‬‬
‫ﺤﻴ‪‬ﺎ ِﺀ "‬
‫ﷲ ‪‬ﺣ ‪‬ﻖ ﺍﹾﻟ ‪‬‬
‫ﺤﻴ‪‬ﻰ ِﻣ ‪‬ﻦ ﺍ ِ‬
‫ﻚ ﹶﻓ ﹶﻘ ِﺪ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ‪،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﻓ ‪‬ﻌ ﹶﻞ ﹶﺫِﻟ ‪‬‬
‫ﻟﺬﺍ ﳚﺐ ﻋﻠﻰ ﺍﻵﺑﺎﺀ ﻭﺍﳌﺮﺑﲔ ﺃﻥ ﻳﺄﺧﺬﻭﺍ ﺃﺑﻨﺎﺀﻫﻢ ‪‬ﺬﺍ ﺍﳋﻠﻖ ‪،‬ﻭﺃﻥ ﻳﺘﺨﲑﻭﺍ ﳍﻢ ﺍﻷﺻﺪﻗﺎﺀ ﳑﺎ‬
‫ﺍﺗﺼﻔﻮﺍ ﺑﺼﻔﺔ ﺍﳊﻴﺎﺀ ﻭﺍﻷﺧﻼﻕ ﺍﳊﺴﻨﺔ‪،‬ﻭﻋﻠﻰ ﺍﳌﺮﰊ ﺃﻥ ﻳﻜﻮﻥ ﺣﻜﻴﻤﹰﺎ ؛ﻓﻼ ﻳﺒﺎﻟﻎ ﰲ ﺃﺧـﺬ‬
‫ﺍﻟﻨﺎﺷﺌﲔ ﳍﺬﺍ ﺍﳋﻠﻖ ﺇﱃ ﺣﺪ ﻳﺼﻞ ‪‬ﻢ ﺇﱃ ﺍﳋﺠﻞ ﻭﺿﻌﻒ ﺍﻟﺸﺨﺼﻴﺔ‪،‬ﻭﺇﳕﺎ ﺣﻴﺎﺀ ﻳﻌﻤﻞ ﻋﻠـﻰ‬
‫‪٢٢٧‬‬
‫ﺍﺭﺗﻴﺎﺩ ﺍﻟﻨﻔﺲ ﺇﱃ ﻣﻌﺎﱄ ﺍﻷﻣﻮﺭ ﻭﺍﻗﺘﺤﺎﻡ ﺍﳌﺸﺎﻕ ﻭﺍﳉﺮﺃﺓ ﰲ ﺍﳊﻖ "‪.‬‬
‫ﺧﻠﻖ ﺍﻟﺼﺪﻕ ﻭﺍﻟﺘﺤﺮﺯ ﻣﻦ ﺍﻟﻜﺬﺏ ‪:‬‬ ‫) ‪(٢‬‬
‫‪٢٢٨‬‬
‫ﺍﻟﺼﺪﻕ‪:‬ﺻﺪﻕ ﻓﻼﻥ ﰲ ﺍﳊﺪﻳﺚ‪:‬ﺃﺧﱪ ﺑﺎﻟﻮﺍﻗﻊ‬
‫‪٢٢٩‬‬
‫ﻭﺍﻟﻜﺬﺏ‪:‬ﺧﻼﻑ ﺍﻟﺼﺪﻕ‬
‫" ﺇﻥ ﺍﻟﺼﺪﻕ ﺩﻋﺎﻣﺔ ﺍﻟﻔﻀﺎﺋﻞ‪،‬ﻭﻣﻈﻬﺮ ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻟﺴﻠﻮﻙ ﺍﻟﻨﻈﻴﻒ ﻭﺩﻟﻴﻞ ﺍﻟﻜﻤﺎﻝ ﻭﻋﻨـﻮﺍﻥ‬
‫ﺍﻟﺮﻗﻲ‪،‬ﺑﺎﻟﺼﺪﻕ ﺗﻮﻃﺪ ﺍﻟﺜﻘﺔ ﺑﲔ ﺍﻷﻓﺮﺍﺩ ﻭﺍﳉﻤﺎﻋﺎﺕ‪،‬ﻻ ﻳﺴﺘﻐﲏ ﻋﻨﻪ ﺣـﺎﻛﻢ ﻭﻻ ﺗـﺎﺟﺮ‪،‬ﻭﻻ‬
‫‪٢٣٠‬‬
‫ﺭﺟﻞ ﻭﻻ ﺍﻣﺮﺃﺓ ﻭﻻ ﺻﻐﲑ ﻭﻻ ﻛﺒﲑ‪".‬‬

‫‪ - ٢٢٥‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ٢٤) -‬‬

‫‪ - ٢٢٦‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ ( ١٠٠٧٧)(١٤٠ / ١٣) -‬ﺣﺴﻦ‬
‫ﻭﺿﻌﻔﻪ ﺍﻟﺸﻴﺦ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﻥ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﰲ ﺍﳌﺸﻜﺎﺓ )‪ (١٦٠٨‬ﺩﻭﻥ ﺃﻥ ﻳﻨﺘﺒﻪ ﺃﻧﻪ ﺣﺴﻨﻪ ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ )‪! (٩٣٥‬‬
‫‪ - ٢٢٧‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪٣٤٧-٣٤٦‬‬
‫‪ - ٢٢٨‬ﺇﺑﺮﺍﻫﻴﻢ ﻣﺼﻄﻔﻰ ﻭﺁﺧﺮﻭﻥ‪،‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ‪ ،‬ﺹ ‪٥٣٦‬‬
‫‪ - ٢٢٩‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ ‪٨١٦‬‬
‫‪١٥٠‬‬
 ‫ﲔ{ )‪ (١١٩‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﺍ‪‬ﺗﻘﹸﻮﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻭﻛﹸﻮﻧ‪‬ﻮﹾﺍ ‪‬ﻣ ‪‬ﻊ ﺍﻟﺼ‪‬ﺎ ِﺩِﻗ ‪‬‬
‫ﺏ ‪‬ﻧﻮ‪‬ﺍﻫِﻴ ِﻪ‪،‬ﻭ‪‬ﺍﺻ‪‬ـﺪﻗﻮﺍ‬‫ﻀ ِﻪ ‪‬ﻭﻭ‪‬ﺍ ِﺟﺒ‪‬ﺎﺗِـ ِﻪ‪،‬ﻭ‪‬ﺍ ‪‬ﺟِﺘﻨ‪‬ﺎ ِ‬
‫ﷲ‪ ،‬ﻭﺭ‪‬ﺍِﻗﺒ‪‬ﻮ ‪‬ﻩ ِﺑﹶﺄﺩ‪‬ﺍ ِﺀ ﹶﻓﺮ‪‬ﺍِﺋ ِ‬
‫ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﺍ‪‬ﺗﻘﹸﻮﺍ ﺍ َ‬
‫ﷲ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹶﻓﺮ‪‬ﺟـﹰﺎ ﻣِـ ‪‬ﻦ ﹸﺃﻣ‪‬ـﻮ ِﺭ ِﻛ ‪‬ﻢ‬‫ﺠﻌ‪ ‬ﹸﻞ ﺍ ُ‬‫ﻚ‪ ،‬ﻭ‪‬ﻳ ‪‬‬
‫ﻕ ‪‬ﺗﻜﹸﻮﻧ‪‬ﻮﺍ ﹶﺃ ‪‬ﻫﹶﻠ ‪‬ﻪ‪ ،‬ﻭ‪‬ﺗ‪‬ﻨﺠ‪‬ﻮﺍ ِﻣ ‪‬ﻦ ﺍ ﹶﳌﻬ‪‬ﺎِﻟ ِ‬ ‫ﺼ ‪‬ﺪ ‪‬‬
‫ﻭ‪‬ﺍﻟ ‪‬ﺰﻣ‪‬ﻮﺍ ﺍﻟ ‪‬‬
‫‪٢٣١‬‬
‫ﺨﺮ‪‬ﺟﹰﺎ ‪.‬‬ ‫‪‬ﻭ ‪‬ﻣ ‪‬‬
‫ﻭﺍﻟﺼﺪﻕ " ﻳﻮﱢِﻟﺪ ﰲ ﺍﻟﻨﻔﻮﺱ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺍﻟـﺴﻜﻴﻨﺔ‪،‬ﺑﻴﻨﻤﺎ ﺍﻟﻜـﺬﺏ ﻓﺈﻧـﻪ ﻳـﻮﺭﺙ ﺍﻟﻘﻠـﻖ‬
‫‪٢٣٢‬‬
‫ﻭﺍﻻﺿﻄﺮﺍﺏ"‬
‫ﻕ ﻓﹶـِﺈ ﱠﻥ‬ ‫ﺼ ‪‬ﺪ ِ‬
‫ﷲ
‪ :‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺑِﺎﻟ ‪‬‬ ‫ﷲ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﻭﺍﻟﺼﺪﻕ ﻳﻬﺪﻱ ﺇﱃ ﺍﻟﺒِﺮ ﻭﺍﳉﻨﺔ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫ﷲ‬
‫ﺐ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍ ِ‬‫ﻕ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹾﻜ‪‬ﺘ ‪‬‬ ‫ﺼ ‪‬ﺪ ‪‬‬
‫ﺠ‪‬ﻨ ِﺔ‪ ،‬ﻭِﺇ ﱠﻥ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹶﻞ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﻕ ‪‬ﻳ ‪‬ﻬﺪِﻱ ِﺇﻟﹶﻰ ﺍﹾﻟِﺒ ‪‬ﺮ‪ ،‬ﻭِﺇ ﱠﻥ ﺍﹾﻟِﺒ ‪‬ﺮ ‪‬ﻳ ‪‬ﻬﺪِﻱ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﺼ ‪‬ﺪ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﺏ‬
‫ﺏ ‪‬ﻳ ‪‬ﻬﺪِﻱ ِﺇﻟﹶﻰ ﺍﹾﻟ ﹸﻔﺠ‪‬ﻮ ِﺭ‪ ،‬ﻭِﺇ ﱠﻥ ﺍﹾﻟ ﹸﻔﺠ‪‬ﻮ ‪‬ﺭ ‪‬ﻳ ‪‬ﻬﺪِﻱ ِﺇﻟﹶﻰ ﺍﻟﻨ‪‬ﺎ ِﺭ‪ ،‬ﻭِﺇ ﱠﻥ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹶﻞ ﹶﻟ‪‬ﻴﻜﹾـ ِﺬ ‪‬‬
‫ﺻﺪ‪‬ﻳﻘﹰﺎ‪ ،‬ﻭِﺇ ﱠﻥ ﺍﹾﻟ ﹶﻜ ِﺬ ‪‬‬
‫ِ‬
‫‪٢٣٣‬‬
‫ﷲ ﹶﻛﺬﱠﺍﺑ‪‬ﺎ‪.‬‬
‫ﺐ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍ ِ‬
‫‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹾﻜ‪‬ﺘ ‪‬‬
‫" ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻔﺎﺿﻠﺔ ﰲ ﻧﻈﺮ ﺍﳌﺮﺑﲔ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﻘﺪﻭﺓ ﺍﻟﺼﺎﳊﺔ‪،‬ﻓﺠﺪﻳﺮ ﺑﻜﻞ ﻣﺮﺏ‬
‫ﻣﺴﺆﻭﻝ ﺃﻻ ﻳﻜﺬﺏ ﻋﻠﻰ ﺃﻃﻔﺎﻟﻪ ﲝﺠﺔ ﺇﺳﻜﺎ‪‬ﻢ ﻣﻦ ﺑﻜﺎﺀ‪،‬ﺃﻭ ﺗﺮﻏﻴﺒﻬﻢ ﰲ ﺃﻣﺮ ﺃﻭ ﺗـﺴﻜﻴﺘﻬﻢ‬
‫ﻣﻦ ﻏﻀﺐ‪،‬ﻓﺈ‪‬ﻢ ﺇﻥ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﻳﻜﻮﻧﻮﻥ ﻗﺪ ﻋﻮﺩﻭﻫﻢ ﻋﻦ ﻃﺮﻳﻖ ﺍﻹﳛﺎﺀ ﻭﺍﶈﺎﻛﺎﺓ ﻭﺍﻟﻘـﺪﻭﺓ‬
‫‪٢٣٤‬‬
‫ﺍﻟﺴﻴﺌﺔ ﻋﻠﻰ ﺃﻗﺒﺢ ﺍﻟﻌﺎﺩﺍﺕ ‪،‬ﻭﺃﺭﺫﻝ ﺍﻷﺧﻼﻕ ﺃﻻ ﻭﻫﻲ ﺭﺫﻳﻠﺔ ﺍﻟﻜﺬﺏ "‬
‫ﻭﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻐﺮﺱ ﻓﻴﻬﻢ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﻛﺬﺑﺔ ﺑﻴﻀﺎﺀ ﻭﻛﺬﺑﺔ ﻧﻴﺴﺎﻥ‪،‬ﻓﺎﻟﻜﺬﺏ ﻫﻮ ﺍﻟﻜﺬﺏ‪،‬ﺇ ﹼﻻ ﰲ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ـﻮ ﹸﻝ‬
‫ﺏ ‪‬ﺭ ِ‬‫ﺺ ﻋﻠﻴﻬﺎ ﺍﻟﺸﺮﻉ ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ﹶﺃﻳ‪‬ﻮ ‪‬‬ ‫ﺛﻼﺛﺔ ﺣﺎﻻﺕ ﻣﻌﻴﻨﺔ ﻗﺪ ﻧ ‪‬‬
‫ﻚ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻲ‬
‫ﺏ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ‪‬ﺗ ‪‬ﻪ ‪‬ﻳ ‪‬ﺮﺿِﻴﻬ‪‬ﺎ ﺑِـ ﹶﺬِﻟ ‪‬‬
‫ﺙ‪:‬ﺍﻟﺮ‪ ‬ﺟ ﹸﻞ ﻳ ﹾﻜ ِﺬ ‪‬‬ ‫ﺏ ﺇِﻻ ﻓِﻲ ﺛﹶﻼ ٍ‬ ‫ﺍﻟﱠﻠ ِﻪ
‪:‬ﻻ ِﳛ ﱡﻞ ﺍﹾﻟ ﹶﻜ ِﺬ ‪‬‬
‫‪٢٣٥‬‬
‫ﺼِﻠ ‪‬ﺢ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ‪.‬‬
‫ﺏ ‪‬ﺧ ‪‬ﺪ ‪‬ﻋ ﹲﺔ‪،‬ﻭ‪‬ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ‪‬ﻳ ‪‬ﻤﺸِﻲ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﺭ ‪‬ﺟﹶﻠ‪‬ﻴ ِﻦ ‪‬ﻳ ‪‬‬
‫ﺤ ‪‬ﺮ ‪‬‬
‫
‪:‬ﺍﹾﻟ ‪‬‬

‫‪ - ٢٣٠‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪٣٥٠‬‬
‫‪ - ٢٣١‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(١٣٥٥ / ١) -‬‬
‫‪ - ٢٣٢‬ﺣﻠﱯ‪ ،‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻃﻌﻤﻪ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ‪،‬ﺹ ‪١٣٠‬‬
‫‪ - ٢٣٣‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ (٦٨٠٥) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪(٢٧٤) (٥٠٩ / ١) -‬‬
‫‪ - ٢٣٤‬ﻋﻠﻮﺍﻥ‪،‬ﻋﺒﺪ ﺍﷲ ﻧﺎﺻﺢ‪ ،‬ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﰲ ﺍﻹﺳﻼﻡ‪،‬ﺟـ‪ . ١٨٤/١‬ﻭﺍﻧﻈﺮ ﺇﱃ ﺍﳋﺪﺍﺵ‪،‬ﺟﺎﺩ ﺍﷲ ﺑﻦ ﺣﺴﻦ‪ ،‬ﺍﳌﻬـﺬﺏ‬
‫ﺍﳌﺴﺘﻔﺎﺩ ﻟﺘﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺹ ‪٧٧-٧٦‬‬
‫‪ - ٢٣٥‬ﻣﺴﻨﺪ ﺃﰊ ﻋﻮﺍﻧﺔ)‪ ( ٥٢٥٧‬ﺻﺤﻴﺢ‬
‫‪١٥١‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ‪:‬ﻫﺬﻩ ﺃﻣﻮﺭ ﻗﺪ ﻳﻀﻄﺮ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻬﺎ ﺇﱃ ﺯﻳﺎﺩﺓ ﺍﻟﻘﻮﻝ ﻭﳎـﺎﻭﺯﺓ ﺍﻟـﺼﺪﻕ ﻃﻠﺒـﹰﺎ‬
‫ﻟﻠﺴﻼﻣﺔ ﻭﺩﻓﻌﹰﺎ ﻟﻠﻀﺮﺭ ﻋﻦ ﻧﻔﺴﻪ‪،‬ﻭﻗﺪ ﺭﺧﺺ ﰲ ﺑﻌﺾ ﺍﻷﺣﻮﺍﻝ ﰲ ﺍﻟﻴﺴﲑ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﳌـﺎ‬
‫ﻳﺆﻣﻞ ﻓﻴﻪ ﻣﻦ ﺍﻟﺼﻼﺡ ‪.‬ﻭﺍﻟﻜﺬﺏ ﰲ ﺍﻹﺻﻼﺡ ﺑﲔ ﺍﺛﻨﲔ ﻫﻮ ﺃﻥ ﻳﻨﻤﻲ ﻣﻦ ﺃﺣﺪﳘﺎ ﺇﱃ ﺻﺎﺣﺒﻪ‬
‫ﻼ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﲰﻌﻪ ﻣﻨﻪ ﻭﻻ ﻛﺎﻥ ﺇﺫﻧﹰﺎ ﻟﻪ ﻓﻴﻪ ﻳﺮﻳـﺪ ﺑـﺬﻟﻚ ﺍﻹﺻـﻼﺡ‬
‫ﺧﲑﹰﺍ ﺃﻭ ﻳﺒﻠﻐﻪ ﲨﻴ ﹰ‬
‫‪.‬ﻭﺍﻟﻜﺬﺏ ﰲ ﺍﳊﺮﺏ ﻫﻮ ﺃﻥ ﻳﻈﻬﺮ ﻣﻦ ﻧﻔﺴﻪ ﻗﻮﺓ ﻭﻳﺘﺤﺪﺙ ﲟﺎ ﻳﺸﺤﺬ ﺑﻪ ﺑﺼﲑﺓ ﺃﺻـﺤﺎﺑﻪ‬
‫ﻭﻳﻘﻮﻱ ﻣﻨﺘﻬﻢ ﻭﻳﻜﻴﺪ ﺑﻪ ﻋﺪﻭﻫﻢ ﰲ ﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﻷﻣﻮﺭ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﱯ
ﺃﻧﻪ ﻗﺎﻝ ﺍﳊﺮﺏ ﺧﺪﻋﺔ ﻭﻛﺎﻥ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻛﺮﻡ ﺍﷲ ﻭﺟﻬـﻪ‬
‫ﻛﺜﲑﺍ ﻣﺎ ﻳﻘﻮﻝ ﰲ ﺣﺮﻭﺑﻪ ﺻﺪﻕ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﻴﺘﻮﻫﻢ ﺃﺻﺤﺎﺑﻪ ﺃﻧﻪ ﳛﺪﺙ ﻋـﻦ ﺭﺳـﻮﻝ ﺍﷲ‬
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ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﺇﳕﺎ ﺃﻧﺎ ﺭﺟﻞ ﳏﺎﺭﺏ‪.‬‬
‫ﻓﺄﻣﺎ ﻛﺬﺏ ﺍﻟﺮﺟﻞ ﺯﻭﺟﺘﻪ ﻓﻬﻮ ﺃﻥ ﻳﻌﺪﻫﺎ ﻭﳝﻨﻴﻬﺎ ﻭﻳﻈﻬﺮ ﳍﺎ ﻣﻦ ﺍﶈﺒﺔ ﺃﻛﺜﺮ ﳑـﺎ ﰲ ﻧﻔـﺴﻪ‬
‫‪٢٣٦‬‬
‫ﻳﺴﺘﺪﱘ ﺑﺬﻟﻚ ﳏﺒﺘﻬﺎ ﻭﻳﺴﺘﺼﻠﺢ ﺑﻪ ﺧﻠﻘﻬﺎ‪.‬‬
‫ﺼ‪‬ﻴ ٍﺔ ِﻣ‪‬ﻨ ‪‬ﻪ ﹶﺃ ‪‬ﻭ ِﻣ ‪‬ﻦ ﹶﻏ‪‬ﻴ ِﺮ ِﻩ‬
‫ﺽ‪ ،‬ﻭﻓِﻲ ‪‬ﺳ‪‬ﺘ ِﺮ ‪‬ﻣ ‪‬ﻌ ِ‬ ‫ﺏ ِﻟ ‪‬ﺪ ﹾﻓ ِﻊ ﻇﹶﺎِﻟ ٍﻢ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ٍﻝ ﹶﻟ ‪‬ﻪ ﹶﺃ ‪‬ﻭ ِﻟ ‪‬ﻐ‪‬ﻴ ِﺮ ِﻩ ﹶﺃ ‪‬ﻭ ِﻋ ‪‬ﺮ ٍ‬‫‪‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻪ‪:‬ﺍﹾﻟ ﹶﻜ ِﺬ ‪‬‬
‫‪٢٣٧‬‬
‫ﺾ ﹶﺃ ‪‬ﻭﻟﹶﻰ ‪.‬‬‫ﻼﹶﺛﺔِ‪ ،‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﺍﻟ‪‬ﺘ ‪‬ﻌﺮِﻳ ‪‬‬
‫ﺏ ﻓِﻲ ﺍﻷُْﻣ‪‬ﻮ ِﺭ ﺍﻟﱠﺜ ﹶ‬
‫ﻱ‪:‬ﺍﻟﻈﱠﺎ ِﻫ ‪‬ﺮ ِﺇﺑ‪‬ﺎ ‪‬ﺣ ﹸﺔ ‪‬ﺣﻘِﻴ ﹶﻘ ِﺔ ﺍﹾﻟ ﹶﻜ ِﺬ ِ‬‫‪ .‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻧﻘِﻞ ‪‬ﻋ ‪‬ﻦ ﺍﻟ‪‬ﻨ ‪‬ﻮ ِﻭ ‪‬‬
‫ﳌﺎﺫﺍ ﻳﻜﺬﺏ ﺍﻷﻃﻔﺎﻝ ؟‪:‬‬
‫‪ "-‬ﻗﺪ ﻳﻜﺬﺏ ﺍﻟﻄﻔﻞ ﲢﺪ‪‬ﻳﹰﺎ ﻟﻮﺍﻟﺪﻳﻪ ﺍﻟﻠﺬﻳﻦ ﻳﻌﺎﻗﺒﺎﻧﻪ ﺑﺸﺪﺓ‪،‬ﻓﻬﻮ ﻳﻜﺬﺏ ﻫﺮﺑﹰﺎ ﻣﻦ ﺍﻟﻌﻘﺎﺏ‪.‬‬
‫‪-‬ﻭﻗﺪ ﻳﻜﺬﺏ ﻣﺎﺯﺣﹰﺎ ﻣﻊ ﺃﺻﺪﻗﺎﺋﻪ ﺑ‪‬ﻐﻴﺔ ﺍﻟﻔﻜﺎﻫﺔ‪.‬‬
‫‪-‬ﻭﻗﺪ ﻳﻜﺬﺏ ﺍﻟﻄﻔﻞ ﺍﻟﺬﻱ ﻳﺸﻌﺮ ﺑﺎﻟﻨﻘﺺ ﻟﻜﻲ ﻳﺴﺘﺪ ‪‬ﺭ ﻋﻄﻒ ﺍﶈﻴﻄﲔ ﺑﻪ ‪.‬‬
‫‪-‬ﻭﻗﺪ ﻳﺪﻋﻲ ﺃﻧﻪ ﻣﺮﻳﺾ‪،‬ﻷﻧﻪ ﻻ ﻳﺮﻳﺪ ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﺍﳌﺪﺭﺳﺔ‪ ٢٣٨ ".‬ﻭﻏﲑ ﺫﻟﻚ‬
‫ﻭﻟﻜﻲ ﻧ‪‬ﺨﱢﻠﺺ ﺍﻷﺑﻨﺎﺀ ﻣﻦ ﻋﺎﺩﺍﺕ ﺍﻟﻜﺬﺏ‪:‬‬
‫‪ "-‬ﳓﺪﺛﻪ ﻋﻦ ﺍﻟﺼﺪﻕ ﻭﺃﳘﻴﺘﻪ ﺩﻭﻥ ﺇﻛﺮﺍﻩ ﺃﻭ ﺿﻐﻂ‪،‬ﻧﺸﻌﺮﻩ ﺑﺎﻟﻌﻄﻒ ﻭﺍﶈﺒﺔ ﻭﻧﺸﺠﻊ ﻓﻴﻪ ﺍﻟﺜﻘﺔ‬
‫ﺑﺎﻟﻨﻔﺲ ﻭﻧ‪‬ﺒﺼ‪‬ﺮﻩ ﺑﺄﳘﻴﺔ ﺍﻷﻣﺎﻧﺔ ﻭﺍﻟﺼﺪﻕ ﻓﻴﻤﺎ ﻳﻘﻮﻟﻪ ﻭﻳﻔﻌﻠﻪ ﻭﻧﺬﻛﺮ ﻟﻪ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳـﻮﻝ –‬

‫‪ - ٢٣٦‬ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ ﻟﻠﺨﻄﺎﰊ ‪(١٢٣ / ٤) - ٢٨٨‬‬

‫‪ - ٢٣٧‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪(٢٥٦ / ١١) -‬‬
‫‪ - ٢٣٨‬ﺣﺴﺎﻥ ﴰﺴﻲ ﺑﺎﺷﺎ‪،‬ﻛﻴﻒ ﺗﺮﰊ ﺃﺑﻨﺎﺀﻙ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺹ ‪١١٧-١١٦‬‬
‫‪١٥٢‬‬
‫ﷲ‬
‫ﷲ ‪‬ﺑ ِﻦ ﻋ‪‬ﺎ ِﻣ ٍﺮ‪،‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﺩ ‪‬ﻋ‪‬ﺘﻨِﻲ ﹸﺃﻣ‪‬ﻲ ‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎ ‪‬ﻭ ‪‬ﺭﺳ‪‬ـﻮ ﹸﻝ ﺍ ِ‬
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– ﺍﻟﱵ ﲢﺚ ﻋﻠﻰ ﺍﻟﺼﺪﻕ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫ﷲ
‪ :‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺭﺩ‪‬ﺕ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﻌ ِﻄﻴ‪‬ـ ‪‬ﻪ ؟‬ ‫ﺖ‪:‬ﻫ‪‬ﺎ ‪‬ﺗﻌ‪‬ﺎ ﹶﻝ ﹸﺃ ‪‬ﻋﻄِﻴﻚ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻬ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫
ﻗﹶﺎ ِﻋ ‪‬ﺪ ﻓِﻲ ‪‬ﺑ‪‬ﻴِﺘﻨ‪‬ﺎ‪،‬ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬
‫‪٢٣٩‬‬
‫ﻚ ِﻛ ﹾﺬ‪‬ﺑ ﹲﺔ‪.‬‬
‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِ‬
‫ﷲ
‪:‬ﹶﺃﻣ‪‬ﺎ ﺇﻧ‪‬ﻚ ﹶﻟ ‪‬ﻮ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ِﻄ ِﻪ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ﹸﻛِﺘ‪‬ﺒ ‪‬‬ ‫ﺖ‪:‬ﺗ ‪‬ﻤﺮ‪‬ﺍ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻬ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﻗﹶﺎﹶﻟ ‪‬‬
‫‪٢٤٠‬‬
‫ﺐ ﺍ ِﻹﳝ‪‬ﺎ ﹶﻥ‪.‬‬‫ﺏ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﻣﺠ‪‬ﺎِﻧ ‪‬‬ ‫ﺲ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ‪:‬ﺇﻳ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﻭ‪‬ﺍﹾﻟ ﹶﻜ ِﺬ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﻗ‪‬ﻴ ٍ‬
‫‪-‬ﻭﻣﻦ ﺃﺧﻄﺮ ﺍﻷﻣﻮﺭ ﺃﻥ ﻳﻌﺘﺮﻑ ﺍﻟﻄﻔﻞ ﲞﻄﺌﻪ ﰒ ﻳﻌﺎﻗﺒﻪ ﺑﻌﺪ ﺍﻋﺘﺮﺍﻓﻪ ﻓﻜﺄﻧﻨـﺎ ﻧﻌﺎﻗﺒـﻪ ﻋﻠـﻰ‬
‫‪٢٤١‬‬
‫ﺍﻟﺼﺪﻕ‪،‬ﻭﻧﺪﻓﻊ ﺍﻟﻄﻔﻞ ﺩﻓﻌﹰﺎ ﺇﱃ ﺍﻟﻜﺬﺏ "‬
‫)‪ (٣‬ﺍﻷﻣﺎﻧﺔ ﻭﺍﻻﺣﺘﺮﺍﺯ ﻣﻦ ﺍﳋﻴﺎﻧﺔ ‪:‬‬
‫‪٢٤٢‬‬
‫ﺍﻷﻣﺎﻧﺔ‪:‬ﺍﻟﻮﻓﺎﺀ‬
‫" ﻛﺸﻒ ﺍﳊﻖ ﺃﻥ ﺍﻷﻣﺎﻧﺔ ﺩﻋﺎﻣﺔ ﺑﻘﺎﺀ ﺍﻹﻧﺴﺎﻥ ﻭﻣﺴﺘﻘﺮ ﺃﺳﺎﺱ ﺍﳊﻜﻮﻣـﺎﺕ ﻭﺭﻭﺡ ﺍﻟﻌﺪﺍﻟـﺔ‬
‫‪٢٤٣‬‬
‫ﻭﺣﺪﻫﺎ ﻭﻫﻲ ﺃﺣﺪ ﻋﻨﺎﺻﺮ ﺗﻜﺎﻣﻞ ﺍﻟﺸﺨﺼﻴﺔ "‬
‫ﺱ ﺃﹶﻥ‬
‫ﺕ ِﺇﻟﹶﻰ ﹶﺃ ‪‬ﻫِﻠﻬ‪‬ﺎ ‪‬ﻭِﺇﺫﹶﺍ ‪‬ﺣ ﹶﻜﻤ‪‬ـﺘ‪‬ﻢ ﺑ‪‬ـ‪‬ﻴ ‪‬ﻦ ﺍﻟﻨ‪‬ـﺎ ِ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ}:‬ﺇ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻳ ﹾﺄ ‪‬ﻣﺮ‪ ‬ﹸﻛ ‪‬ﻢ ﺃﹶﻥ ﺗ‪‬ﺆﺩ‪‬ﻭﹾﺍ ﺍ َﻷﻣ‪‬ﺎﻧ‪‬ﺎ ِ‬
‫ﺼﲑ‪‬ﺍ{ )‪ (٥٨‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‬ ‫ﺤ ﹸﻜﻤ‪‬ﻮﹾﺍ ﺑِﺎﹾﻟ ‪‬ﻌ ‪‬ﺪ ِﻝ ِﺇ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ِﻧ ِﻌﻤ‪‬ﺎ ‪‬ﻳ ِﻌ ﹸﻈﻜﹸﻢ ِﺑ ِﻪ ِﺇ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ‪‬ﺳﻤِﻴﻌ‪‬ﺎ ‪‬ﺑ ِ‬‫‪‬ﺗ ‪‬‬
‫ﺸ ‪‬ﻤ ﹸﻞ ‪‬ﺟﻤِﻴـ ‪‬ﻊ‬
‫ﺕ ﻳ‪‬ـ ‪‬‬ ‫ﺕ ﺇﻟﹶﻰ ﹶﺃ ‪‬ﻫِﻠﻬ‪‬ﺎ ‪ .‬ﻭﹶﺃﺩ‪‬ﺍ ِﺀ ﺍ َﻷﻣ‪‬ﺎﻧ‪‬ﺎ ِ‬
‫ﲔ ِﺑﹶﺄﺩ‪‬ﺍ ِﺀ ﺍ َﻷﻣ‪‬ﺎﻧ‪‬ﺎ ِ‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ‪‬ﻩ ﺍ ﹸﳌ ‪‬ﺆﻣِِﻨ ‪‬‬ ‫‪‬ﻳ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ﺍ ُ‬
‫ﺻﻴ‪‬ﺎ ٍﻡ ‪‬ﻭ ‪‬ﺯﻛﹶـﺎ ٍﺓ ‪(...‬‬
‫ﻼ ٍﺓ ‪‬ﻭ ِ‬
‫ﺻﹶ‬ ‫ﷲ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ) ِﻣ ‪‬ﻦ ‪‬‬ ‫ﻕﺍِ‬‫ﺕ ﺍﻟﻮ‪‬ﺍ ِﺟ‪‬ﺒ ِﺔ ﻋ‪‬ﻠﻰ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ِﻥ‪ِ :‬ﻣ ‪‬ﻦ ‪‬ﺣﻘﹸﻮ ِ‬ ‫ﺍ َﻷﻣ‪‬ﺎﻧ‪‬ﺎ ِ‬
‫ﻚ ِﻣﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﺆ‪‬ﺗ ‪‬ﻤ ‪‬ﻦ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ﹸﻥ ‪‬ﻋﻠﹶﻴ ِﻪ ‪‬ﻭﹶﻟ ‪‬ﻮ ﻟﹶـ ‪‬ﻢ ‪‬ﺗﻜﹸـ ‪‬ﻦ ِﺑﻴ‪‬ـ ِﺪ‬ ‫ﻕ ﺍﻟ ِﻌﺒ‪‬ﺎ ِﺩ ) ﻛﹶﺎﻟ ‪‬ﻮﺩ‪‬ﺍِﺋ ِﻊ ‪‬ﻭ ﹶﻏ ‪‬ﲑ ﹶﺫِﻟ ‪‬‬ ‫‪‬ﻭ ِﻣ ‪‬ﻦ ‪‬ﺣﻘﹸﻮ ِ‬
‫ﺖ ﻟﹶـ ‪‬ﻪ‬ ‫ﺤ ﹶﺔ‪،‬ﹶﻓ ﹶﻘ ‪‬ﺪ ﻛﹶﺎ‪‬ﻧ ‪‬‬ ‫ﺖ ﻓِﻲ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ﹶﻃ ﹾﻠ ‪‬‬ ‫ﺕ ‪‬ﻋﻠﹶﻴﻬ‪‬ﺎ ( ‪ .‬ﻫ ِﺬﻩِ ﺍﻵ‪‬ﻳ ﹸﺔ ‪‬ﻧ ‪‬ﺰﹶﻟ ‪‬‬ ‫ﺻﺤ‪‬ﺎِﺑﻬ‪‬ﺎ ‪‬ﻭﺛﹶﺎِﺋ ‪‬ﻖ ‪‬ﻭ‪‬ﺑ‪‬ﻴﻨ‪‬ﺎ ٍ‬ ‫ﹶﺃ ‪‬‬
‫ﻑ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ
ﺑِﺎﻟ ﹶﻜ ‪‬ﻌ‪‬ﺒ ِﺔ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﺩﻋ‪‬ﺎ ِﺑ ‪‬ﻌﹾﺜﻤ‪‬ﺎ ﹶﻥ‬ ‫ﷲ ‪‬ﻣ ﱠﻜ ﹶﺔ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﺳ‪‬ﻮِﻟ ِﻪ
ﻃﹶﺎ ‪‬‬ ‫ِﺣﺠ‪‬ﺎ‪‬ﺑ ﹸﺔ ﺍﻟ ﹶﻜ ‪‬ﻌ‪‬ﺒ ِﺔ ‪ .‬ﻭﹶﻟﻤ‪‬ﺎ ﹶﻓ‪‬ﺘ ‪‬ﺢ ﺍ ُ‬
‫ﺱ ) ‪‬ﻭﻗِﻴ ﹶﻞ ‪‬ﺑ ﹾﻞ ﺟ‪‬ـﺎ َﺀ ‪‬ﻩ ‪‬ﻋﻠِـﻲ (‬ ‫ﺡ ﺍﻟ ﹶﻜ ‪‬ﻌ‪‬ﺒ ِﺔ ‪‬ﻭ ‪‬ﺩ ‪‬ﺧﻠﹶﻬﺎ ‪.‬ﹶﻓﺠ‪‬ﺎ َﺀ ‪‬ﻩ ﺍﻟ ‪‬ﻌﺒ‪‬ﺎ ‪‬‬
‫ﺤ ﹶﺔ‪ ،‬ﻭﹶﺃ ‪‬ﺧ ﹶﺬ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻣ ﹾﻔﺘ‪‬ﺎ ‪‬‬
‫‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ﹶﻃ ﹾﻠ ‪‬‬

‫‪ - ٢٣٩‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪ (٢٦١٢٢) (١٥٣ / ١٣) -‬ﺣﺴﻦ‬

‫‪ - ٢٤٠‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪ (٢٦١١٥) (١٥١ / ١٣) -‬ﺻﺤﻴﺢ‬
‫‪ - ٢٤١‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ ،‬ﺹ ‪١١٨-١١٧‬‬
‫‪ - ٢٤٢‬ﺇﺑﺮﺍﻫﻴﻢ ﻣﺼﻄﻔﻰ ﻭﺁﺧﺮﻭﻥ‪،‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ‪ ،‬ﺹ ‪٤٨‬‬
‫‪ - ٢٤٣‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪٣٥٥‬‬
‫‪١٥٣‬‬
‫ﷲ ِﺑ ‪‬ﻌﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ﹶﺃﺑِـﻲ‬
‫ﺴﻘﹶﺎ‪‬ﻳ ِﺔ ‪ .‬ﹶﻓ ‪‬ﺪﻋ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﷲ‪،‬ﺍ ‪‬ﺟ ‪‬ﻤ ‪‬ﻊ ﹶﻟﻨ‪‬ﺎ ‪‬ﺣﺠ‪‬ﺎ‪‬ﺑ ﹶﺔ ﺍﻟ ﹶﻜ ‪‬ﻌ‪‬ﺒ ِﺔ ‪‬ﻣ ‪‬ﻊ ﺍﻟ ‪‬‬
‫ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﺝ ‪‬ﻳ ﹾﻘ ‪‬ﺮﹸﺃ ‪‬ﻫ ِﺬ ِﻩ ﺍﻵ‪‬ﻳ ﹶﺔ ‪.‬‬ ‫ﺡ‪ ،‬ﻭ ‪‬ﺧ ‪‬ﺮ ‪‬‬‫ﺤ ﹶﺔ ‪‬ﻭ ‪‬ﺩﹶﻓ ‪‬ﻊ ِﺇﻟﹶﻴ ِﻪ ﺍ ﹸﳌ ﹾﻔﺘ‪‬ﺎ ‪‬‬
‫ﹶﻃ ﹾﻠ ‪‬‬
‫ﺱ ﺑِﺎﻟﻌ‪‬ـ ‪‬ﺪ ِﻝ‪،‬ﻭ‪‬ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸـﻮ ﹶﻥ ﺍﻟﻌ‪‬ـ ‪‬ﺪ ﹸﻝ ﻋ‪‬ﺎﻣـﹰﺎ ِﻟ ﹾﻠﺒ‪‬ـ ‪‬ﺮ‬ ‫ﺤ ﹸﻜﻤ‪‬ﻮﺍ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﲔ ِﺑﹶﺄ ﹾﻥ ‪‬ﻳ ‪‬‬‫ﷲ ﺍ ﹸﳌ ‪‬ﺆ ِﻣِﻨ ‪‬‬ ‫‪‬ﻭ‪‬ﻳ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ﺍ ُ‬
‫ﻭ‪‬ﺍﻟﻔﹶﺎ ِﺟ ِﺮ‪ ،‬ﻭِﻟ ﹸﻜ ﱢﻞ ﺃ ‪‬ﺣ ٍﺪ‪،‬ﻭ‪‬ﺃ ﹾﻥ ﹶﻻ ‪‬ﻳ ‪‬ﻤ‪‬ﻨ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺇِﻗﹶﺎ ‪‬ﻣ ِﺔ ﺍﻟ ‪‬ﻌ ‪‬ﺪ ِﻝ ِﺣ ﹾﻘ ‪‬ﺪ ﹶﺃ ‪‬ﻭ ﹶﻛﺮ‪‬ﺍ ِﻫ‪‬ﻴ ﹲﺔ ﺃ ‪‬ﻭ ‪‬ﻋﺪ‪‬ﺍﻭ ﹲﺓ ‪.‬‬
‫ﷲ ‪‬ﺳﻤِﻴ ‪‬ﻊ‬
‫ﻉ ﺍﻟﻜﹶﺎ ِﻣ ﹸﻞ‪ ،‬ﻭﻓِﻴ ِﻪ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ‪،‬ﻭ‪‬ﺍ ُ‬‫ﺸ ‪‬ﺮ ‪‬‬
‫ﲔ‪ ،‬ﻫ ‪‬ﻮ ﺍﻟ ‪‬‬
‫ﻆ ِﺑ ِﻪ ﺍ ﹸﳌ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﹸﺛ ‪‬ﻢ ‪‬ﻳ ﹸﻘﻮ ﹸﻝ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺇ ﱠﻥ ﻣ‪‬ﺎ ‪‬ﻳ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ِﺑ ِﻪ‪ ،‬ﻭ‪‬ﻳ ِﻌ ﹸ‬
‫‪٢٤٤‬‬
‫ﺤ ‪‬ﻖ ‪.‬‬
‫ﺴ‪‬ﺘ ِ‬
‫ﺼ ‪‬ﲑ ِﺑﹶﺄ ﹾﻓﻌ‪‬ﺎِﻟ ِﻬ ‪‬ﻢ‪ ،‬ﹶﻓ‪‬ﻴﺠ‪‬ﺎﺯِﻱ ﹸﻛ ﱠﻞ ﻭ‪‬ﺍ ِﺣ ٍﺪ ِﺑﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬ ‫َﻷ ﹾﻗﻮ‪‬ﺍ ِﻝ ﺍﻟ ِﻌﺒ‪‬ﺎ ِﺩ‪،‬ﺑ ِ‬
‫ﻭﻣﻦ ﳎﺎﻻﺕ ﺍﻷﻣﺎﻧﺔ ‪:‬‬
‫‪ (١‬ﻭﺍﻷﻣﺎﻧﺎﺕ ﺗﺒﺪﺃ ﻣﻦ ﺍﻷﻣﺎﻧﺔ ﺍﻟﻜﱪﻯ ‪..‬ﺍﻷﻣﺎﻧﺔ ﺍﻟﱵ ﻧﺎﻁ ﺍﻟﻠﹼﻪ ‪‬ﺎ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﱵ ﺃﺑـﺖ‬
‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺍﳉﺒﺎﻝ ﺃﻥ ﳛﻤﻠﻨﻬﺎ ﻭﺃﺷﻔﻘﻦ ﻣﻨﻬﺎ‪،‬ﻭﲪﻠﻬﺎ »ﺍﻹﻧﺴﺎﻥ« ‪..‬ﺃﻣﺎﻧﺔ ﺍﳍﺪﺍﻳـﺔ‬
‫ﻭﺍﳌﻌﺮﻓﺔ ﻭﺍﻹﳝﺎﻥ ﺑﺎﻟﻠﹼﻪ ﻋﻦ ﻗﺼﺪ ﻭﺇﺭﺍﺩﺓ ﻭﺟﻬﺪ ﻭﺍﲡﺎﻩ‪.‬ﻓﻬـﺬﻩ ﺃﻣﺎﻧـﺔ ﺍﻟﻔﻄـﺮﺓ ﺍﻹﻧـﺴﺎﻧﻴﺔ‬
‫ﺧﺎﺻــﺔ‪.‬ﻓﻜــﻞ ﻣــﺎ ﻋــﺪﺍ ﺍﻹﻧــﺴﺎﻥ ﺃﳍﻤــﻪ ﺭﺑــﻪ ﺍﻹﳝــﺎﻥ ﺑﻪ‪،‬ﻭﺍﻻﻫﺘــﺪﺍﺀ‬
‫ﺇﻟﻴﻪ‪،‬ﻭﻣﻌﺮﻓﺘﻪ‪،‬ﻭﻋﺒﺎﺩﺗﻪ‪،‬ﻭﻃﺎﻋﺘﻪ‪.‬ﻭﺃﻟﺰﻣﻪ ﻃﺎﻋﺔ ﻧﺎﻣﻮﺳﻪ ﺑﻐﲑ ﺟﻬﺪ ﻣﻨﻪ ﻭﻻ ﻗـﺼﺪ ﻭﻻ ﺇﺭﺍﺩﺓ ﻭﻻ‬
‫ﺍﲡﺎﻩ‪.‬ﻭﺍﻹﻧﺴﺎﻥ ﻭﺣﺪﻩ ﻫﻮ ﺍﻟﺬﻱ ﻭﻛﻞ ﺇﱃ ﻓﻄﺮﺗﻪ‪،‬ﻭﺇﱃ ﻋﻘﻠﻪ‪،‬ﻭﺇﱃ ﻣﻌﺮﻓﺘﻪ‪،‬ﻭﺇﱃ ﺇﺭﺍﺩﺗـﻪ‪،‬ﻭﺇﱃ‬
‫ﺍﲡﺎﻫﻪ‪،‬ﻭﺇﱃ ﺟﻬﺪﻩ ﺍﻟﺬﻱ ﻳﺒﺬﻟﻪ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﻟﻠﹼﻪ‪،‬ﺑﻌﻮﻥ ﻣﻦ ﺍﻟﻠﹼﻪ‪»:‬ﻭ‪‬ﺍﻟﱠـﺬِﻳ ‪‬ﻦ ﺟﺎﻫ‪‬ـﺪ‪‬ﻭﺍ ﻓِﻴﻨـﺎ‬
‫ﹶﻟ‪‬ﻨ ‪‬ﻬ ِﺪ‪‬ﻳ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺳ‪‬ﺒﻠﹶﻨﺎ« ‪..‬ﻭﻫﺬﻩ ﺃﻣﺎﻧﺔ ﲪﻠﻬﺎ ﻭﻋﻠﻴﻪ ﺃﻥ ﻳﺆﺩﻳﻬﺎ ﺃﻭﻝ ﻣﺎ ﻳﺆﺩﻱ ﻣﻦ ﺍﻷﻣﺎﻧﺎﺕ ‪.‬‬
‫ﻭﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺎﻧﺔ ﺍﻟﻜﱪﻯ‪،‬ﺗﻨﺒﺜﻖ ﺳﺎﺋﺮ ﺍﻷﻣﺎﻧﺎﺕ‪،‬ﺍﻟﱵ ﻳﺄﻣﺮ ﺍﻟﻠﹼﻪ ﺃﻥ ﺗﺆﺩﻯ‪:‬‬
‫ﻭﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺎﻧﺎﺕ‪:‬ﺃﻣﺎﻧﺔ ﺍﻟﺸﻬﺎﺩﺓ ﳍﺬﺍ ﺍﻟﺪﻳﻦ ‪..‬ﺍﻟﺸﻬﺎﺩﺓ ﻟﻪ ﰲ ﺍﻟﻨﻔﺲ ﺃﻭﻻ ﲟﺠﺎﻫﺪﺓ ﺍﻟـﻨﻔﺲ‬
‫ﺣﱴ ﺗﻜﻮﻥ ﺗﺮﲨﺔ ﻟﻪ‪.‬ﺗﺮﲨﺔ ﺣﻴﺔ ﰲ ﺷﻌﻮﺭﻫﺎ ﻭﺳﻠﻮﻛﻬﺎ‪.‬ﺣﱴ ﻳﺮﻯ ﺍﻟﻨﺎﺱ ﺻﻮﺭﺓ ﺍﻹﳝـﺎﻥ ﰲ‬
‫ﻫﺬﻩ ﺍﻟﻨﻔﺲ‪.‬ﻓﻴﻘﻮﻟﻮﺍ‪:‬‬
‫ﻣﺎ ﺃﻃﻴﺐ ﻫﺬﺍ ﺍﻹﳝﺎﻥ ﻭﺃﺣﺴﻨﻪ ﻭﺃﺯﻛﺎﻩ ﻭﻫﻮ ﻳﺼﻮﻍ ﻧﻔﻮﺱ ﺃﺻﺤﺎﺑﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﻣﻦ ﺍﳋﻠﻖ‬
‫ﻭﺍﻟﻜﻤﺎﻝ! ﻓﺘﻜﻮﻥ ﻫﺬﻩ ﺷﻬﺎﺩﺓ ﳍﺬﺍ ﺍﻟﺪﻳﻦ ﰲ ﺍﻟﻨﻔﺲ ﻳﺘﺄﺛﺮ ‪‬ﺎ ﺍﻵﺧﺮﻭﻥ ‪..‬ﻭﺍﻟﺸﻬﺎﺩﺓ ﻟﻪ ﺑﺪﻋﻮﺓ‬
‫ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ‪،‬ﻭﺑﻴﺎﻥ ﻓﻀﻠﻪ ﻭﻣﺰﻳﺘﻪ ‪ -‬ﺑﻌﺪ ﲤﺜﻞ ﻫﺬﺍ ﺍﻟﻔﻀﻞ ﻭﻫﺬﻩ ﺍﳌﺰﻳﺔ ﰲ ﻧﻔﺲ ﺍﻟﺪﺍﻋﻴﺔ ‪ -‬ﻓﻤـﺎ‬

‫‪ - ٢٤٤‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٥٥١ / ١) -‬‬

‫‪١٥٤‬‬
‫ﻳﻜﻔﻲ ﺃﻥ ﻳﺆﺩﻱ ﺍﳌﺆﻣﻦ ﺍﻟﺸﻬﺎﺩﺓ ﻟﻺﳝﺎﻥ ﰲ ﺫﺍﺕ ﻧﻔﺴﻪ‪،‬ﺇﺫﺍ ﻫـﻮ ﱂ ﻳـﺪﻉ ﺇﻟﻴﻬـﺎ ﺍﻟﻨـﺎﺱ‬
‫ﻛﺬﻟﻚ‪،‬ﻭﻣﺎ ﻳﻜﻮﻥ ﻗﺪ ﺃﺩﻯ ﺃﻣﺎﻧﺔ ﺍﻟﺪﻋﻮﺓ ﻭﺍﻟﺘﺒﻠﻴﻎ ﻭﺍﻟﺒﻴﺎﻥ‪.‬ﻭﻫﻲ ﺇﺣﺪﻯ ﺍﻷﻣﺎﻧﺎﺕ ‪..‬‬
‫ﰒ ﺍﻟﺸﻬﺎﺩﺓ ﳍﺬﺍ ﺍﻟﺪﻳﻦ ﲟﺤﺎﻭﻟﺔ ﺇﻗﺮﺍﺭﻩ ﰲ ﺍﻷﺭﺽ ﻣﻨﻬﺠﺎ ﻟﻠﺠﻤﺎﻋﺔ ﺍﳌﺆﻣﻨﺔ ﻭﻣﻨﻬﺠﺎ ﻟﻠﺒـﺸﺮﻳﺔ‬
‫ﲨﻴﻌﺎ ‪..‬ﺍﶈﺎﻭﻟﺔ ﺑﻜﻞ ﻣﺎ ﳝﻠﻚ ﺍﻟﻔﺮﺩ ﻣﻦ ﻭﺳﻴﻠﺔ‪،‬ﻭﺑﻜﻞ ﻣﺎ ﲤﻠﻚ ﺍﳉﻤﺎﻋﺔ ﻣﻦ ﻭﺳﻴﻠﺔ‪.‬ﻓـﺈﻗﺮﺍﺭ‬
‫ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﰲ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮ ﻫﻮ ﻛﱪﻯ ﺍﻷﻣﺎﻧﺎﺕ ﺑﻌﺪ ﺍﻹﳝﺎﻥ ﺍﻟﺬﺍﰐ‪.‬ﻭﻻ ﻳﻌﻔﻰ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺎﻧﺔ‬
‫ﺍﻷﺧﲑﺓ ﻓﺮﺩ ﻭﻻ ﲨﺎﻋﺔ ‪..‬ﻭﻣﻦ ﰒ ﻑ »ﺍﳉﻬﺎﺩ ﻣﺎﺽ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ« ﻋﻠﻰ ﻫـﺬﺍ ﺍﻷﺳـﺎﺱ‬
‫‪..‬ﺃﺩﺍﺀ ﻹﺣﺪﻯ ﺍﻷﻣﺎﻧﺎﺕ ‪..‬‬
‫ﻭﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺎﻧﺎﺕ ‪ -‬ﺍﻟﺪﺍﺧﻠﺔ ﰲ ﺛﻨﺎﻳﺎ ﻣﺎ ﺳﺒﻖ ‪ -‬ﺃﻣﺎﻧﺔ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻨـﺎﺱ ﻭﺭﺩ ﺃﻣﺎﻧـﺎ‪‬ﻢ‬
‫ﺇﻟﻴﻬﻢ‪:‬ﺃﻣﺎﻧﺔ ﺍﳌﻌﺎﻣﻼﺕ ﻭﺍﻟﻮﺩﺍﺋﻊ ﺍﳌﺎﺩﻳﺔ‪.‬ﻭﺃﻣﺎﻧﺔ ﺍﻟﻨﺼﻴﺤﺔ ﻟﻠﺮﺍﻋﻲ ﻭﻟﻠﺮﻋﻴﺔ‪.‬ﻭﺃﻣﺎﻧﺔ ﺍﻟﻘﻴﺎﻡ ﻋﻠـﻰ‬
‫ﺍﻷﻃﻔﺎﻝ ﺍﻟﻨﺎﺷﺌﺔ‪.‬ﻭﺃﻣﺎﻧﺔ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺣﺮﻣﺎﺕ ﺍﳉﻤﺎﻋﺔ ﻭﺃﻣﻮﺍﳍﺎ ﻭﺛﻐﺮﺍ‪‬ﺎ ‪...‬ﻭﺳﺎﺋﺮ ﻣﺎ ﳚﻠـﻮﻩ‬
‫ﺍﳌﻨﻬﺞ ﺍﻟﺮﺑﺎﱐ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﻟﺘﻜﺎﻟﻴﻒ ﰲ ﻛﻞ ﳎﺎﱄ ﺍﳊﻴﺎﺓ ﻋﻠﻰ ﻭﺟﻪ ﺍﻹﲨﺎﻝ ‪..‬ﻓﻬﺬﻩ ﻣـﻦ‬
‫ﺍﻷﻣﺎﻧﺎﺕ ﺍﻟﱵ ﻳﺄﻣﺮ ﺍﻟﻠﹼﻪ ﺃﻥ ﺗﺆﺩﻯ ﻭﳚﻤﻠﻬﺎ ﺍﻟﻨﺺ ﻫﺬﺍ ﺍﻹﲨﺎﻝ ‪..‬‬
‫ﻓﺄﻣﺎ ﺍﳊﻜﻢ ﺑﺎﻟﻌﺪﻝ ﺑﲔ »ﺍﻟﻨﺎﺱ« ﻓﺎﻟﻨﺺ ﻳﻄﻠﻘﻪ ﻫﻜﺬﺍ ﻋﺪﻻ ﺷﺎﻣﻼ »ﺑﲔ ﺍﻟﻨﺎﺱ« ﲨﻴﻌـﺎ‪.‬ﻻ‬
‫ﻋﺪﻻ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺑﻌﻀﻬﻢ ﻭﺑﻌﺾ ﻓﺤﺴﺐ‪.‬ﻭﻻ ﻋﺪﻻ ﻣﻊ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪،‬ﺩﻭﻥ ﺳﺎﺋﺮ ﺍﻟﻨـﺎﺱ‬
‫‪..‬ﻭﺇﳕﺎ ﻫﻮ ﺣﻖ ﻟﻜﻞ ﺇﻧﺴﺎﻥ ﺑﻮﺻﻔﻪ »ﺇﻧﺴﺎﻧﺎ«‪.‬ﻓﻬﺬﻩ ﺍﻟﺼﻔﺔ ‪ -‬ﺻﻔﺔ ﺍﻟﻨﺎﺱ ‪ -‬ﻫﻲ ﺍﻟﱵ ﻳﺘﺮﺗﺐ‬
‫ﻋﻠﻴﻬﺎ ﺣﻖ ﺍﻟﻌﺪﻝ ﰲ ﺍﳌﻨﻬﺞ ﺍﻟﺮﺑﺎﱐ‪.‬ﻭﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻳﻠﺘﻘﻲ ﻋﻠﻴﻬـﺎ ﺍﻟﺒـﺸﺮ ﲨﻴﻌـﺎ‪:‬ﻣـﺆﻣﻨﲔ‬
‫ﻭﻛﻔﺎﺭﺍ‪.‬ﺃﺻﺪﻗﺎﺀ ﻭﺃﻋﺪﺍﺀ‪.‬ﺳﻮﺩﺍ ﻭﺑﻴﻀﺎ‪.‬ﻋﺮﺑﺎ ﻭﻋﺠﻤﺎ‪.‬ﻭﺍﻷﻣﺔ ﺍﳌﺴﻠﻤﺔ ﻗﻴﻤﺔ ﻋﻠﻰ ﺍﳊﻜﻢ ﺑـﲔ‬
‫ﺍﻟﻨﺎﺱ ﺑﺎﻟﻌﺪﻝ ‪ -‬ﻣﱴ ﺣﻜﻤﺖ ﰲ ﺃﻣﺮﻫﻢ ‪ -‬ﻫﺬﺍ ﺍﻟﻌﺪﻝ ﺍﻟﺬﻱ ﱂ ﺗﻌﺮﻓﻪ ﺍﻟﺒﺸﺮﻳﺔ ﻗﻂ ‪ -‬ﰲ ﻫﺬﻩ‬
‫ﺍﻟﺼﻮﺭﺓ ‪ -‬ﺇﻻ ﻋﻠﻰ ﻳﺪ ﺍﻹﺳﻼﻡ‪،‬ﻭﺇﻻ ﰲ ﺣﻜﻢ ﺍﳌﺴﻠﻤﲔ‪،‬ﻭﺇﻻ ﰲ ﻋﻬﺪ ﺍﻟﻘﻴـﺎﺩﺓ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫ﻟﻠﺒﺸﺮﻳﺔ ‪..‬ﻭﺍﻟﺬﻱ ﺍﻓﺘﻘﺪﺗﻪ ﻣﻦ ﻗﺒﻞ ﻭﻣﻦ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﻘﻴﺎﺩﺓ ﻓﻠﻢ ﺗﺬﻕ ﻟﻪ ﻃﻌﻤﺎ ﻗﻂ‪،‬ﰲ ﻣﺜﻞ ﻫﺬﻩ‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺗﺘﺎﺡ ﻟﻠﻨﺎﺱ ﲨﻴﻌﺎ‪.‬‬
‫ﻷ‪‬ﻢ »ﻧﺎﺱ«! ﻻ ﻷﻳﺔ ﺻﻔﺔ ﺃﺧﺮﻯ ﺯﺍﺋﺪﺓ ﻋﻦ ﻫﺬﺍ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﻳﺸﺘﺮﻙ ﻓﻴـﻪ »ﺍﻟﻨـﺎﺱ«!‬
‫ﻭﺫﻟﻚ ﻫﻮ ﺃﺳﺎﺱ ﺍﳊﻜﻢ ﰲ ﺍﻹﺳﻼﻡ ﻛﻤﺎ ﺃﻥ ﺍﻷﻣﺎﻧﺔ ‪ -‬ﺑﻜﻞ ﻣﺪﻟﻮﻻ‪‬ﺎ ‪ -‬ﻫﻲ ﺃﺳﺎﺱ ﺍﳊﻴـﺎﺓ‬
‫ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‪.‬‬
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‫ﻭﺍﻟﺘﻌﻘﻴﺐ ﻋﻠﻰ ﺍﻷﻣﺮ ﺑﺄﺩﺍﺀ ﺍﻷﻣﺎﻧﺎﺕ ﺇﱃ ﺃﻫﻠﻬﺎ ﻭﺍﳊﻜﻢ ﺑﲔ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻌﺪﻝ ﻫﻮ ﺍﻟﺘﺬﻛﲑ ﺑﺄﻧـﻪ‬
‫ﻣﻦ ﻭﻋﻆ ﺍﻟﻠﹼﻪ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻭﺗﻮﺟﻴﻬﻪ‪.‬ﻭﻧﻌﻢ ﻣﺎ ﻳﻌﻆ ﺍﻟﻠﹼﻪ ﺑﻪ ﻭﻳﻮﺟﻪ‪ِ»:‬ﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ِﻧ ِﻌﻤ‪‬ﺎ ‪‬ﻳ ِﻌ ﹸﻈﻜﹸـ ‪‬ﻢ‬
‫ِﺑ ِﻪ« ‪..‬‬
‫ﻭﻧﻘﻒ ﳊﻈﺔ ﺃﻣﺎﻡ ﺍﻟﺘﻌﺒﲑ ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺳﻠﻮﺏ ﺍﻷﺩﺍﺀ ﻓﻴﻪ‪.‬ﻓﺎﻷﺻﻞ ﰲ ﺗﺮﻛﻴﺐ ﺍﳉﻤﻠﺔ‪:‬ﺇﻧﻪ ﻧﻌﻢ ﻣﺎ‬
‫ﻳﻌﻈﻜﻢ ﺍﻟﻠﹼﻪ ﺑﻪ ‪..‬ﻭﻟﻜﻦ ﺍﻟﺘﻌﺒﲑ ﻳﻘﺪﻡ ﻟﻔﻆ ﺍﳉﻼﻟﺔ‪،‬ﻓﻴﺠﻌﻠﻪ »ﺍﺳﻢ ﺇﻥ« ﻭﳚﻌﻞ ﻧﻌﻢ ﻣﺎ »ﻧﻌﻤﺎ«‬
‫ﻭﻣﺘﻌﻠﻘﺎ‪‬ﺎ‪،‬ﰲ ﻣﻜﺎﻥ »ﺧﱪ ﺇﻥ« ﺑﻌﺪ ﺣﺬﻑ ﺍﳋﱪ ‪..‬ﺫﻟﻚ ﻟﻴﻮﺣﻲ ﺑﺸﺪﺓ ﺍﻟﺼﻠﺔ ﺑﲔ ﺍﻟﻠﹼـﻪ ‪-‬‬
‫ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻌﻈﻬﻢ ﺑﻪ ‪..‬‬
‫ﰒ ﺇ‪‬ﺎ ﱂ ﺗﻜﻦ »ﻋﻈﺔ« ﺇﳕﺎ ﻛﺎﻧﺖ »ﺃﻣﺮﺍ« ‪..‬ﻭﻟﻜﻦ ﺍﻟﺘﻌﺒﲑ ﻳﺴﻤﻴﻪ ﻋﻈﺔ‪.‬ﻷﻥ ﺍﻟﻌﻈﺔ ﺃﺑﻠـﻎ ﺇﱃ‬
‫ﺍﻟﻘﻠﺐ‪،‬ﻭﺃﺳﺮﻉ ﺇﱃ ﺍﻟﻮﺟﺪﺍﻥ‪،‬ﻭﺃﻗﺮﺏ ﺇﱃ ﺍﻟﺘﻨﻔﻴﺬ ﺍﳌﻨﺒﻌﺚ ﻋﻦ ﺍﻟﺘﻄﻮﻉ ﻭﺍﻟﺮﻏﺒـﺔ ﻭﺍﳊﻴـﺎﺀ! ﰒ‬
‫ﳚﻲﺀ ﺍﻟﺘﻌﻘﻴﺐ ﺍﻷﺧﲑ ﰲ ﺍﻵﻳﺔ ﻳﻌﻠﻖ ﺍﻷﻣﺮ ﺑﺎﻟﻠﹼﻪ ﻭﻣﺮﺍﻗﺒﺘﻪ ﻭﺧﺸﻴﺘﻪ ﻭﺭﺟﺎﺋﻪ‪ِ»:‬ﺇ ﱠﻥ ﺍﻟﻠﱠـ ‪‬ﻪ ﻛـﺎ ﹶﻥ‬
‫‪‬ﺳﻤِﻴﻌﹰﺎ ‪‬ﺑﺼِﲑﹰﺍ« ‪..‬‬
‫ﻭﺍﻟﺘﻨﺎﺳﻖ ﺑﲔ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﻣﻦ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻭﻫﻮ ﺃﺩﺍﺀ ﺍﻷﻣﺎﻧﺎﺕ ﻭﺍﳊﻜﻢ ﺑﺎﻟﻌﺪﻝ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﺑـﲔ‬
‫ﻛﻮﻥ ﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ »ﲰﻴﻌﺎ ﺑﺼﲑﺍ« ﻣﻨﺎﺳﺒﺔ ﻭﺍﺿﺤﺔ ﻭﻟﻄﻴﻔﺔ ﻣﻌﺎ ‪..‬ﻓﺎﻟﻠﹼﻪ ﻳﺴﻤﻊ ﻭﻳﺒﺼﺮ‪،‬ﻗـﻀﺎﻳﺎ‬
‫ﺍﻟﻌﺪﻝ ﻭﻗﻀﺎﻳﺎ ﺍﻷﻣﺎﻧﺔ‪.‬ﻭﺍﻟﻌﺪﻝ ﻛﺬﻟﻚ ﰲ ﺣﺎﺟـﺔ ﺇﱃ ﺍﻻﺳـﺘﻤﺎﻉ ﺍﻟﺒـﺼﲑ ﻭﺇﱃ ﺣـﺴﻦ‬
‫ـﺴﺎﺕ‬‫ـﺎ ﻭﺭﺍﺀ ﺍﳌﻼﺑـ‬
‫ـﺎﺓ ﺍﳌﻼﺑـﺴﺎﺕ ﻭﺍﻟﻈـﻮﺍﻫﺮ‪،‬ﻭﺇﱃ ﺍﻟﺘﻌﻤـﻖ ﻓﻴﻤـ‬ ‫ﺍﻟﺘﻘـﺪﻳﺮ‪،‬ﻭﺇﱃ ﻣﺮﺍﻋـ‬
‫‪٢٤٥‬‬
‫ﻭﺍﻟﻈﻮﺍﻫﺮ‪.‬ﻭﺃﺧﲑﺍ ﻓﺈﻥ ﺍﻷﻣﺮ ‪‬ﻤﺎ ﻳﺼﺪﺭ ﻋﻦ ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﲑ ﺑﻜﻞ ﺍﻷﻣﻮﺭ‪.‬‬
‫‪ (٢‬ﺃﻣﺎﻧﺔ ﺇﺣﺴﺎﻥ ﻣﻌﺎﻣﻠﺔ ﺃﻓﺮﺍﺩ ﺍﻷﻣﺔ‪:‬ﻛﺄﻥ ﺗﻜﻮﻥ ﺃﻣﻴﻨﹰﺎ ﻋﻠﻰ ﺍﻟﻮﺩﺍﺋﻊ ﺍﳌﺴﺘﻮﺩﻋﺔ ﻟـﺪﻳﻚ ﻣـﻦ‬
‫ﺍﻷﻣﻮﺍﻝ ﺃﻭ ﺣﻔﻆ ﺃﺳﺮﺍﺭ ﺍ‪‬ﺘﻤﻊ ﻓﻼ ‪‬ﺘﻚ ﺳﺘﺮﻩ ﻭﻻ ﺗﻔﺸﻲ ﺳﺮﻩ " ‪ ٢٤٦‬ﻭﺑﺎﻟﺘﺎﱄ ﰲ ﻏﺮﺱ ﻫﺬﺍ‬
‫ﺍﳋﻠﻖ ﰲ ﺃﻭﻻﺩﻧﺎ ﻻ ﳜﺮﺝ ﺟﻴﻞ ﺑﻪ ﻋﻤﻼﺀ ﺧﺎﺋﻨﲔ ﻟﻮﻃﻨﻬﻢ ﻭﻟﺪﻳﻨﻬﻢ‪.‬‬
‫‪ (٣‬ﺃﻣﺎﻧﺔ ﺍﳌﻨﺼﺐ‪:‬ﻓﺈﺳﻨﺎﺩ ﺍﳌﻨﺎﺻﺐ ﺍﻟﻌﺎﻣﺔ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺇﱃ ﺍﻷﻗﻮﻳﺎﺀ‪،‬ﻭﺍﻷﻛﻔﺎﺀ ﺍﳌﺨﻠـﺼﲔ‬
‫‪.‬ﻭﲨﻴﻊ ﺍﳊﻘﻮﻕ ﺍﳌﺸﺮﻭﻋﺔ ﻟﻠﺤﻜﻮﻣﺔ ﺃﻣﺎﻧﺔ ﰲ ﻋﻨﻖ ﺍﳊﺎﻛﻢ ﻭﻫﻮ ﻣـﺴﺆﻭﻝ ﻋـﻦ ﲪﺎﻳﺘـﻬﺎ‬
‫ﻉ‬
‫ﺴﺆ‪‬ﻭ ﹲﻝ‪:‬ﻓﹶـﺎ َﻷ ِﻣ ‪‬ﲑ ﺭ‪‬ﺍ ٍ‬
‫ﻉ‪ ،‬ﻭ ﹸﻛﱡﻠ ﹸﻜ ‪‬ﻢ ‪‬ﻣ ‪‬‬
‫ﻭﲤﻜﻴﻨﻬﻢ ﻣﻨﻬﺎ‪ ،‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛﱡﻠ ﹸﻜ ‪‬ﻢ ﺭ‪‬ﺍ ٍ‬

‫‪ - ٢٤٥‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٦٨٨ / ٢) -‬‬

‫‪ - ٢٤٦‬ﺣﻠﱯ‪ ،‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻃﻌﻤﻪ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ‪،‬ﺹ‪١٣٣‬‬
‫‪١٥٦‬‬
‫ﺖ‬
‫ﺴﺆ‪‬ﻭ ﹲﻝ‪،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﹶﺃ ﹸﺓ ﺭ‪‬ﺍ ِﻋ‪‬ﻴ ﹲﺔ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ‪‬ﻴ ِ‬
‫ﻉ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﻫ ِﻞ ‪‬ﺑ‪‬ﻴِﺘ ِﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬‬
‫ﺴﺆ‪‬ﻭ ﹲﻝ‪،‬ﻭ‪‬ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﺭ‪‬ﺍ ٍ‬
‫ﺱ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬‬
‫‪‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻉ ‪‬ﻭ ﹸﻛﱡﻠﻜﹸـ ‪‬ﻢ‬‫ﺴﺆ‪‬ﻭ ﹲﻝ‪،‬ﹶﺃ ﹶﻻ ﹶﻓ ﹸﻜﱡﻠ ﹸﻜ ‪‬ﻢ ﺭ‪‬ﺍ ٍ‬
‫ﻉ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ِﻝ ‪‬ﺳ‪‬ﻴ ِﺪ ِﻩ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬‬
‫ﺴﺆ‪‬ﻭﹶﻟ ﹲﺔ‪،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﺭ‪‬ﺍ ٍ‬‫‪‬ﺯ ‪‬ﻭ ِﺟﻬ‪‬ﺎ ‪‬ﻭ ِﻫ ‪‬ﻲ ‪‬ﻣ ‪‬‬
‫‪٢٤٧‬‬
‫ﺴﺆ‪‬ﻭ ﹲﻝ‪.‬‬
‫‪‬ﻣ ‪‬‬
‫ﻉ ‪‬ﻭ ﹸﻛﱡﻠﻜﹸـ ‪‬ﻢ‬
‫ﷲ
‪ :‬ﹸﻛﱡﻠ ﹸﻜ ‪‬ﻢ ﺭ‪‬ﺍ ٍ‬ ‫ﷲ ‪‬ﺑ ِﻦ ﺩِﻳﻨ‪‬ﺎ ٍﺭ‪،‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ ِﻤ ‪‬ﻊ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪،‬ﻳﻘﹸﻮ ﹸﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﻭﻋﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫ﺴﺆ‪‬ﻭ ﹲﻝ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‪،‬ﻭ‪‬ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﺭ‪‬ﺍﻋِﻲ‬‫ﻉ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬‬ ‫ﺱ ﺭ‪‬ﺍ ٍ‬‫ﺴﺆ‪‬ﻭ ﹲﻝ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭ ِﻋ‪‬ﻴِﺘ ِﻪ‪،‬ﻓﹶﺎ َﻷ ِﻣ ‪‬ﲑ ﺍﱠﻟﺬِﻱ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﻨﺎ ِ‬ ‫‪‬ﻣ ‪‬‬
‫ﺴﺆ‪‬ﻭﹶﻟ ﹲﺔ‬
‫ﺖ ‪‬ﺑ ‪‬ﻌِﻠﻬ‪‬ـﺎ ‪‬ﻭ ‪‬ﻭﻟﹶـ ِﺪ ِﻩ ‪‬ﻭﻫِـ ‪‬ﻲ ﻣ‪‬ـ ‪‬‬ ‫ﺴﺆ‪‬ﻭ ﹲﻝ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‪،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﹶﺃ ﹸﺓ ﺭ‪‬ﺍ ِﻋ‪‬ﻴ ﹲﺔ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ‪‬ﻴ ِ‬‫ﹶﺃ ‪‬ﻫ ﹶﻞ ‪‬ﺑ‪‬ﻴِﺘ ِﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬‬
‫ﺴﺆ‪‬ﻭ ﹲﻝ‬‫ﻉ ﻭ ﹸﻛﱡﻠ ﹸﻜ ‪‬ﻢ ﻣ‪‬ـ ‪‬‬ ‫ﺴﺆ‪‬ﻭ ﹲﻝ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪ ،‬ﹶﻓ ﹸﻜﱡﻠ ﹸﻜ ‪‬ﻢ ﺭ‪‬ﺍ ٍ‬‫ﻉ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ِﻝ ‪‬ﺳ‪‬ﻴ ِﺪ ِﻩ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬‬ ‫‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ِﻞ ﺭ‪‬ﺍ ٍ‬
‫‪٢٤٨‬‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﺭ ِﻋ‪‬ﻴِﺘ ِﻪ‪.‬‬
‫ﺕ ﻓِﻴـ ِﻪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‬
‫ﺿ ِﻪ ﺍﱠﻟﺬِﻱ ﻣ‪‬ﺎ ‪‬‬ ‫ﷲ ‪‬ﺑ ‪‬ﻦ ِﺯﻳ‪‬ﺎ ٍﺩ ‪‬ﻣ ‪‬ﻌ ِﻘ ﹸﻞ ‪‬ﺑ ‪‬ﻦ ‪‬ﻳﺴ‪‬ﺎ ٍﺭ ﻓِﻲ ‪‬ﻣ ‪‬ﺮ ِ‬ ‫ﺴ ‪‬ﻦ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻋ‪‬ﺎ ‪‬ﺩ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ‪‬ﺪ ﺍ ِ‬
‫ﺤ‪‬‬‫ﻭﻋﻦ ﺍﹾﻟ ‪‬‬
‫ﻚ‬
‫ﺖ ﹶﺃ ﱠﻥ ﻟِﻲ ‪‬ﺣﻴ‪‬ﺎ ﹰﺓ ﻣ‪‬ﺎ ﺣ‪‬ـ ‪‬ﺪﹾﺛ‪‬ﺘ ‪‬‬
‫ﷲ
‪،‬ﹶﻟﻮ‪ ‬ﻋِﻠ ‪‬ﻤ ‪‬‬ ‫ﺚ ‪‬ﺳ ِﻤ ‪‬ﻌ‪‬ﺘ ‪‬ﻪ ِﻣ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬ ‫ﺤﺪِﻳ ٍ‬ ‫ﻚ ِﺑ ‪‬‬‫ﺤﺪ‪‬ﹸﺛ ‪‬‬‫‪‬ﻣ ‪‬ﻌ ِﻘ ﹲﻞ‪ِ:‬ﺇﻧ‪‬ﻲ ‪‬ﻣ ‪‬‬
‫ﺵ‬
‫ﺕ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻏﹶﺎ ‪‬‬‫ﺕ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﻳﻤ‪‬ﻮ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﺮﻋِﻴ ِﻪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺭ ِﻋ‪‬ﻴ ﹰﺔ‪،‬ﻳﻤ‪‬ﻮ ‪‬‬
‫ﷲ
‪‬ﻳﻘﹸﻮ ﹸﻝ‪:‬ﻣ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ٍﺪ ‪‬ﻳ ‪‬‬ ‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ِﺑ ِﻪ‪ ،‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫‪٢٤٩‬‬
‫ﺠ‪‬ﻨ ﹶﺔ‪.‬‬
‫ِﻟ ‪‬ﺮ ِﻋ‪‬ﻴِﺘ ِﻪ ِﺇ ﱠﻻ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﹾﻟ ‪‬‬
‫" ﻣﻦ ﺫﻟﻚ ﻳﻈﻬﺮ ﺣﺮﺹ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﻫﺬﺍ ﺍﳋﻠﻖ ﻷﻥ ﻓﻘﺪﺍﻧﻪ ﻳﻬﺪﻡ ﺃﻭﺍﺻﺮ ﺍ‪‬ﺘﻤﻊ ﻭﻳـﺬﻫﺐ‬
‫ﺑﻘﻴﻤﻪ ﻫﺒﺎ ًﺀ‪،‬ﻭﻳﺼﺒﺢ ﺃﻓﺮﺍﺩﻩ ﻛﺎﺋﻨﺎﺕ ﻏﺎﺩﺭﺓ ﻻ ﺗﻘﻮﻡ ﲟﺴﺆﻭﻟﻴﺔ‪،‬ﻭﻻ ﺗﺮﻋﻰ ﻋﻬﺪﹰﺍ ﻭﻻ ﺫﻣﺔ‪.‬‬
‫ﻓﻤﻦ ﺍﻟﻮﺍﺟﺐ ﺗﺮﺳﻴﺦ ﻫﺬﺍ ﺍﳋﻠﻖ ﺍﻷﺻﻴﻞ ﻣﻨﺬ ﺍﻟﻄﻔﻮﻟـﺔ ﻛـﻲ ﻳﻨﻤـﻮ ﰲ ﺩﺍﺧـﻞ ﺍﻟﻔـﺮﺩ‬
‫‪٢٥٠‬‬
‫ﻭﻳﺘﺮﻋﺮﻉ‪،‬ﻟﻴﺼﺒﺢ ﺃﻣﻴﻨﹰﺎ ﺑﻨﺎ ًﺀ ﰲ ﺣﻴﺎﺗﻪ‪،‬ﳛﻤﻞ ﺍﳋﲑ ﻟﻨﻔﺴﻪ ﻭﺃﻫﻠﻪ ﻭﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ "‬
‫)‪ (٤‬ﺧﻠﻖ ﺣﻔﻆ ﺍﻟﺴﺮ ‪:‬‬
‫" ﻟﻘﺪ ﻋﲏ ﺭﺳﻮﻝ ﺍﷲ –
– ﲝﻔﻆ ﺍﻟﺴ ‪‬ﺮ ﻟﺪﻯ ﺍﻷﻃﻔﺎﻝ‪،‬ﻷﻥ ﻫﺬﺍ ﺍﳋﻠﻖ ﻳﺴﻬﻢ ﰲ ﺗﻜـﻮﻳﻦ‬
‫ﺇﺭﺍﺩﺓ ﺍﻟﻄﻔﻞ ﺍﻟﻮﺍﻋﻴﺔ ﺍﻟﻔﺎﻋﻠﺔ‪،‬ﻷﻥ ﺍﻟﻄﻔﻞ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﻜﻠﻢ ﲟﺎ ﳝﻠﻚ ﻣﻦ ﻣﻌﺎﺭﻑ ﺃﻭ ﻣﻌﻠﻮﻣـﺎﺕ‬

‫‪ - ٢٤٧‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٨٩٣) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ (٤٨٢٨) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪(٣٤١ / ١٠) -‬‬
‫)‪(٤٤٨٩‬‬
‫‪ - ٢٤٨‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٤٤٩١)(٣٤٣ / ١٠) -‬ﺻﺤﻴﺢ‬
‫‪ - ٢٤٩‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ ( ٣٨٠) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪(٤٤٩٥)(٣٤٦ / ١٠) -‬‬
‫‪ - ٢٥٠‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ )،‬ﺣﻠﱯ( ﺹ ‪١٣٤‬‬
‫‪١٥٧‬‬
‫‪،‬ﻓﻌﻨﺪﻣﺎ ﺗﺪﺭﺑﻪ ﻋﻠﻰ ﺣﻔﻆ ﺍﻟﺴ ‪‬ﺮ ﻓﺈﻧﻪ ﻳﺘﺪﺭﺏ ﻋﻠﻰ ﺑﺬﻝ ﺟﻬﺪ ﻧﻔﺴﻲ ﳐﺎﻟﻒ ﻟﻄﺒﺎﺋﻊ ﺍﻟﻄﻔﻮﻟـﺔ‬
‫ﺍﻟﻔﻄﺮﻳﺔ‪،‬ﻓﺈﺫﺍ ﳕﺎ ]ﺟﻌﻞ[ ﺣﻔﻆ ﺍﻟﺴﺮ ﻓﻴﻪ‪،‬ﻭﺇ ﱠﻥ ﻋﺪﺩﹰﺍ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﻭﺍﻟﺴﺠﺎﻳﺎ ﺗﻨﻤﻮ ﻣـﻊ ﻫـﺬﺍ‬
‫ﺍﳋﹸﻠﻖ ﻣﺜﻞ ﻗﻮﺓ ﺍﻹﺭﺍﺩﺓ ﻭﺍﻧﻀﺒﺎﻁ ﺍﻟﻠﺴﺎﻥ ﻭﺭﺑﺎﻃﻪ ﺍﳉﺄﺵ ‪،‬ﳑـﺎ ﻳﺘـﺴﺒﺐ ﰲ ﻏـﺮﺱ ﺍﻟﺜﻘـﺔ‬
‫‪٢٥١‬‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﳕﻮ ﺑﺬﺭﺓ ﺍﻟﻘﻮﺓ ﰲ ﻧﻔﺲ ﺍﻟﻨﺎﺷﺌﺔ ‪".‬‬
‫ﺴﱠﻠ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ـﺎ‪،‬ﹸﺛ ‪‬ﻢ ﹶﺃﺧ‪‬ـ ﹶﺬ‬ ‫ﻚ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﺍ‪‬ﻧ‪‬ﺘﻬ‪‬ﻰ ِﺇﹶﻟ‪‬ﻴﻨ‪‬ﺎ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪ ،‬ﻭﹶﺃﻧ‪‬ﺎ ﻓِـﻲ ِﻏ ﹾﻠﻤ‪‬ﺎ ٍﻥ‪،‬ﻓﹶـ ‪‬‬ ‫ﺲ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟ ٍ‬‫‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ِ‬
‫ﺖ ﹸﺃ ‪‬ﻡ‬
‫ﺖ ِﺇﹶﻟ‪‬ﻴ ِﻪ‪،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﺃ‪‬ﺗﻴ‪‬ـ ‪‬‬
‫ﻱ‪،‬ﹶﻓﹶﺄ ‪‬ﺭ ‪‬ﺳﹶﻠﻨِﻲ ﺑ ِﺮﺳ‪‬ﺎﹶﻟ ٍﺔ ‪‬ﻭﹶﻗ ‪‬ﻌ ‪‬ﺪ ﻓِﻲ ِﻇ ﱢﻞ ِﺟﺪ‪‬ﺍ ٍﺭ‪،‬ﹶﺃ ‪‬ﻭ ﻓِﻲ ِﺟﺪ‪‬ﺍ ٍﺭ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﺭ ‪‬ﺟ ‪‬ﻌ ‪‬‬
‫ِﺑ‪‬ﻴ ‪‬ﺪ ‪‬‬
‫ﺖ‪ :‬ﻭﻣ‪‬ـﺎ ﻫِـ ‪‬ﻲ ؟‬ ‫ﷲ
ِﺑ ِﺮﺳ‪‬ـﺎﹶﻟ ٍﺔ‪،‬ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﺖ‪:‬ﹶﺃ ‪‬ﺭ ‪‬ﺳﹶﻠﻨِﻲ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﻚ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﹸﻗ ﹾﻠ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﺖ‪:‬ﻣ‪‬ﺎ ‪‬ﺣ‪‬ﺒ ‪‬‬ ‫‪‬ﺳﹶﻠ‪‬ﻴ ٍﻢ‪،‬ﻗﹶﺎﹶﻟ ‪‬‬
‫‪٢٥٢‬‬
‫ﻂ‪.‬‬
‫ﺕ ِﺑ ِﻪ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ﹶﻗ ﱡ‬
‫ﷲ
‪ ،‬ﹶﻓﻤ‪‬ﺎ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ‪‬‬
‫ﻆ ِﺳ ‪‬ﺮ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬ ‫ﺖ‪:‬ﺍ ‪‬ﺣ ﹶﻔ ﹾ‬ ‫ﺖ‪ِ:‬ﺇ‪‬ﻧﻬ‪‬ﺎ ِﺳ ‪‬ﺮ‪،‬ﻗﹶﺎﹶﻟ ‪‬‬‫ﹸﻗ ﹾﻠ ‪‬‬
‫ﷲ
‪‬ﻋﻠﹶﻰ ﹸﺃ ‪‬ﻡ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ‪،‬ﹶﻓﻘﹶﺎﻟﹸﻮﺍ‪:‬ﻳ‪‬ـﺎ‬ ‫ﺏ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬ ‫ﺻﺤ‪‬ﺎ ِ‬ ‫ﺱ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬‬
‫ﺠﺰ‪‬ﺍ ِﺭ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺩ ‪‬ﺧ ﹶﻞ ﻧ‪‬ﺎ ‪‬‬
‫ﺤﻴ‪‬ﻰ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬‬‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﻼِﻧ‪‬ﻴﺘ‪‬ـ ‪‬ﻪ ﺳ‪‬ـﻮ‪‬ﺍ ًﺀ‪،‬ﹸﺛ ‪‬ﻢ‬ ‫ﺖ‪:‬ﻛﹶـﺎ ﹶﻥ ﺳِـ ‪‬ﺮ ‪‬ﻩ ‪‬ﻭ ‪‬ﻋ ﹶ‬ ‫ﷲ
‪.‬ﻗﹶﺎﻟﹶـ ‪‬‬ ‫ﲔ‪ ،‬ﺣ ‪‬ﺪﺛِﻴﻨ‪‬ﺎ ‪‬ﻋ ‪‬ﻦ ِﺳ ‪‬ﺮ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬ ‫ﹸﺃ ‪‬ﻡ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫‪٢٥٣‬‬
‫ﺖ‪.‬‬
‫ﺴ‪‬ﻨ ِ‬ ‫ﺖ‪:‬ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﷲ
‪.‬ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﺖ ِﺳ ‪‬ﺮ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬ ‫ﺸ‪‬ﻴ ‪‬‬‫ﺖ‪:‬ﹶﺃ ﹾﻓ ‪‬‬
‫ﺖ‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬‫‪‬ﻧ ِﺪ ‪‬ﻣ ‪‬‬
‫ﺲ ﺑ‪‬ـ ِﻦ‬ ‫ﺖ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ِﻣ ‪‬ﻦ ‪‬ﺧ‪‬ﻨ‪‬ﻴ ِ‬ ‫ﺼ ﹸﺔ ِﺑ‪‬ﻨ ‪‬‬
‫ﺖ ‪‬ﺣ ﹾﻔ ‪‬‬‫ﺏ‪:‬ﺗﹶﺄ‪‬ﻳ ‪‬ﻤ ‪‬‬ ‫ﺨﻄﱠﺎ ِ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﺳ‪‬ﺎِﻟ ٍﻢ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺏ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ِﻣ ‪‬ﻤ ‪‬ﻦ ﺷ‪‬ـ ِﻬ ‪‬ﺪ ﺑ‪‬ـ ‪‬ﺪﺭ‪‬ﺍ ‪‬ﻭﺗ‪‬ـ ‪‬ﻮﱢﻓ ‪‬ﻲ ﺑِﺎﹾﻟ ‪‬ﻤﺪِﻳﻨ‪‬ـ ِﺔ‪،‬ﻗﹶﺎ ﹶﻝ‬ ‫ﺻﺤ‪‬ﺎ ِ‬ ‫ﺴ ‪‬ﻬ ِﻤ ‪‬ﻲ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬‬ ‫‪‬ﺣﺬﹶﺍﹶﻓ ﹶﺔ ﺍﻟ ‪‬‬
‫ﺖ‬
‫ﺼ ﹶﺔ ِﺑ‪‬ﻨ ‪‬‬
‫ﻚ ‪‬ﺣ ﹾﻔ ‪‬‬ ‫ﺤ‪‬ﺘ ‪‬‬ ‫ﺖ ﹶﺃ‪‬ﻧ ﹶﻜ ‪‬‬
‫ﺖ‪ِ:‬ﺇ ﹾﻥ ِﺷﹾﺌ ‪‬‬ ‫ﺼ ﹶﺔ‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺣ ﹾﻔ ‪‬‬
‫ﺿ ‪‬‬ ‫ﺖ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﻔﱠﺎ ﹶﻥ‪ ،‬ﹶﻓ ‪‬ﻌ ‪‬ﺮ ‪‬‬ ‫‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪:‬ﹶﻓﹶﻠﻘِﻴ ‪‬‬
‫ﺡ ‪‬ﻳ ‪‬ﻮﻣِﻲ ﻫ‪‬ـﺬﹶﺍ‪،‬ﻗﹶﺎ ﹶﻝ‬ ‫ﺖ ﹶﻟﻴ‪‬ﺎِﻟ ‪‬ﻲ‪،‬ﹶﻓﹶﻠ ِﻘ‪‬ﻴﻨِﻲ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻣ‪‬ﺎ ﹸﺃﺭِﻳ ‪‬ﺪ ﺍﻟ‪‬ﻨﻜﹶﺎ ‪‬‬‫ﻚ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﹶﻠِﺒﹾﺜ ‪‬‬ ‫‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﺳﹶﺄ‪‬ﻧ ﹸﻈ ‪‬ﺮ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﺖ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﻠﹶـ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮﺟِـ ‪‬ﻊ ِﺇﻟﹶـ ‪‬ﻲ‬
‫ﺼ ﹶﺔ ِﺑ‪‬ﻨ ‪‬‬‫ﻚ ‪‬ﺣ ﹾﻔ ‪‬‬
‫ﺤ‪‬ﺘ ‪‬‬‫ﺖ ﹶﺃ‪‬ﻧ ﹶﻜ ‪‬‬‫ﺖ‪ِ:‬ﺇ ﹾﻥ ِﺷﹾﺌ ‪‬‬ ‫ﺖ ﹶﺃﺑ‪‬ﺎ ‪‬ﺑ ﹾﻜ ٍﺮ‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬‫‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪:‬ﹶﻓﹶﻠﻘِﻴ ‪‬‬
‫ﷲ‬‫ﺨ ﹶﻄ‪‬ﺒﻬ‪‬ـﺎ ِﺇﻟﹶـ ‪‬ﻲ ‪‬ﺭﺳ‪‬ـﻮ ﹸﻝ ﺍ ِ‬ ‫ﺖ ﹶﻟﻴ‪‬ﺎِﻟ ‪‬ﻲ‪ ،‬ﹶﻓ ‪‬‬
‫ﺖ ﹶﺃ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﻣﻨ‪‬ﻲ ‪‬ﻋﻠﹶـﻰ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ‪،‬ﹶﻓﹶﻠِﺒﺜﹾـ ‪‬‬ ‫‪‬ﺷ‪‬ﻴﺌﹰﺎ‪،‬ﹶﻓ ﹸﻜ ‪‬ﻨ ‪‬‬
‫ﺖ ‪‬ﻋﻠﹶـ ‪‬ﻲ‬ ‫ﲔ ‪‬ﻋ ‪‬ﺮﺿ‪‬ـ ‪‬‬ ‫ﻚ ِﺣ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﺕ ﻓِﻲ ‪‬ﻧ ﹾﻔ ِ‬ ‫ﻚ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ‪‬‬
‫ﺤ‪‬ﺘﻬ‪‬ﺎ ِﺇﻳ‪‬ﺎ ‪‬ﻩ‪،‬ﹶﻓﹶﻠ ِﻘ‪‬ﻴﻨِﻲ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﹶﻟ ‪‬ﻌﱠﻠ ‪‬‬
‫
‪،‬ﹶﻓﹶﺄ‪‬ﻧ ﹶﻜ ‪‬‬
‫ﻚ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ﹶﻟﻤ‪‬ـﺎ‬
‫ﺖ‪:‬ﻧ ‪‬ﻌ ‪‬ﻢ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻤ‪‬ﻨﻌ‪‬ﻨِﻲ ﹶﺃ ﹾﻥ ﹶﺃ ‪‬ﺭ ِﺟ ‪‬ﻊ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﻚ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ﻗﹶﺎ ﹶﻝ‪:‬ﹸﻗ ﹾﻠ ‪‬‬
‫ﺼ ﹶﺔ‪ ،‬ﹶﻓﹶﻠ ‪‬ﻢ ﹶﺃ ‪‬ﺭ ِﺟ ‪‬ﻊ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫‪‬ﺣ ﹾﻔ ‪‬‬

‫‪ - ٢٥١‬ﺣﻠﱯ‪ ،‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻃﻌﻤﻪ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ‪،‬ﺹ ‪ .١٣٤‬ﻭﺍﻧﻈﺮ ﺇﱃ ﺳـﻬﺎﻡ ﻣﻬـﺪﻱ‬
‫ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪٣٦٠-٣٥٨‬‬
‫‪ - ٢٥٢‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -١٣٥٠٣ (١٣٤٦٩)(٦٠٤ / ٤) -‬ﺻﺤﻴﺢ‬
‫‪ - ٢٥٣‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -٢٧١٧٢ (٢٦٦٣٧)(٦٢٢ / ٨) -‬ﺻﺤﻴﺢ‬
‫‪١٥٨‬‬
‫ﷲ‬
‫ﷲ
‪‬ﻳ ﹾﺬ ﹸﻛ ‪‬ﺮﻫ‪‬ﺎ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ﹶﺃ ﹸﻛ ‪‬ﻦ ﹸﺃﻓﹾـﺸِﻲ ﺳِـ ‪‬ﺮ ‪‬ﺭﺳ‪‬ـﻮ ِﻝ ﺍ ِ‬
‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﺖ ‪‬ﻋﹶﻠ ‪‬ﻲ‪ِ،‬ﺇ ﱠﻻ ﹶﺃﻧ‪‬ﻲ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺿ ‪‬‬
‫‪‬ﻋ ‪‬ﺮ ‪‬‬
‫‪٢٥٤‬‬
‫ﺤ‪‬ﺘﻬ‪‬ﺎ‪.‬‬
‫
‪ ،‬ﻭﹶﻟ ‪‬ﻮ ‪‬ﺗ ‪‬ﺮ ﹶﻛﻬ‪‬ﺎ ﹶﻟ‪‬ﻨ ﹶﻜ ‪‬‬
‫ﺍﻟﻌﻔﻮ ﻭﺍﻟﺘﻮﺍﺿﻊ‪:‬‬ ‫) ‪(٥‬‬
‫" ﺇﻥ ﺍﻷﺧﻼﻕ ﺍﻹﺳﻼﻣﻴﺔ ﴰﻠﺖ ﻛﻞ ﻣﻨﺎﺣﻲ ﺍﳊﻴﺎﺓ ﻭﻣﺎ ﻣﻦ ﺧ‪‬ﻠﻖ ﺇ ﹼﻻ ﻳﺴﻬﻢ ﰲ ﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﰲ‬
‫ﺟﺎﻧﺐ ﻣﻦ ﺟﻮﺍﻧﺐ ﺍﳊﻴﺎﺓ‪،‬ﻓﺈﺫﺍ ﻣﺎ ﲤﺴﻚ ﺍﻷﻓﺮﺍﺩ ﻭﺍ‪‬ﺘﻤﻊ ﺑـﺄﺧﻼﻕ ﺍﻹﺳﻼﻡ؛ﺃﺻـﺒﺢ ﻗﻮﻳـﹰﺎ‬
‫ﺗﺴﻮﺩﻩ ﺍﻷﺧﻮﺓ‪.‬‬
‫ﻭﺧﻠﻖ ﺍﻟﻌﻔﻮ ﻭﺍﻟﺘﻮﺍﺿﻊ ﻭﺍﻟﺘﺴﺎﻣﺢ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺮﻛﺎﺋﺰ ﺍﻟﱵ ﺇﺫﺍ ﻣﺎ ﺍﻋﺘﻤﺪ ﻋﻠﻴﻬﺎ ﺍﻧﺘﺼﺮ ﺍﳌﺮﺀ‬
‫‪٢٥٥‬‬
‫‪‬ﺎ ﻋﻠﻰ ﺃﻫﻮﺍﺋﻪ ﻭﻧﺰﻭﺍﺗﻪ‪،‬ﻭﳕﺖ ﻓﻴﻪ ﻧﻮﺍﺯﻉ ﺍﻟﺮﲪﺔ ﻭﺍﳋﲑ ﻭﺍﻟﺼﻔﺢ ﻭﺍﳌﻐﻔﺮﺓ "‬
‫ﺖ‬
‫ﺇﻥ ﺍﻟﻌﻔﻮ ﻣﻦ ﺍﻵﺩﺍﺏ ﺍﻟﱵ ﺍﺗﺼﻒ ‪‬ﺎ ﺭﺳﻮﻝ ﺍﷲ –
‪ -‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﹶﻓِﺒﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ٍﺔ ‪‬ﻣ ‪‬ﻦ ﺍﻟﹼﻠ ِﻪ ﻟِﻨ ‪‬‬
‫ﻒ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﺷ‪‬ﺎ ِﻭ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ‬
‫ﻚ ﻓﹶﺎ ‪‬ﻋ ‪‬‬
‫ﺐ ﻻﹶﻧ ﹶﻔﻀ‪‬ﻮﹾﺍ ِﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﻮِﻟ ‪‬‬ ‫ﺖ ﹶﻓﻈ‪‬ﺎ ﹶﻏﻠِﻴﻆﹶ ﺍﹾﻟ ﹶﻘ ﹾﻠ ِ‬ ‫ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﹶﻟ ‪‬ﻮ ﻛﹸﻨ ‪‬‬
‫ﲔ{ )‪ (١٥٩‬ﺳـﻮﺭﺓ ﺁﻝ‬ ‫ﺐ ﺍﹾﻟ ‪‬ﻤﺘ‪‬ـ ‪‬ﻮ ﱢﻛِﻠ ‪‬‬
‫ﺖ ﹶﻓ‪‬ﺘ ‪‬ﻮ ﱠﻛ ﹾﻞ ‪‬ﻋﻠﹶﻰ ﺍﻟﹼﻠ ِﻪ ِﺇ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻳﺤِـ ‪‬‬
‫ﻓِﻲ ﺍ َﻷ ‪‬ﻣ ِﺮ ﹶﻓِﺈﺫﹶﺍ ‪‬ﻋ ‪‬ﺰ ‪‬ﻣ ‪‬‬
‫ﻋﻤﺮﺍﻥ‪.‬‬
‫ﺨﻠﱠـﻮ‪‬ﺍ‬ ‫ﺸ ِﺮ‪‬ﻳ ِﺔ‪،‬ﺇ ﹾﺫ ‪‬ﺗ ‪‬‬
‫ﻒ‪ِ،‬ﺑ ‪‬ﻤ ﹾﻘ‪‬ﺘﻀ‪‬ﻰ ﺍﻟ ﱠﻄﺒِﻴ ‪‬ﻌ ِﺔ ﺍﻟﺒ‪‬ـ ‪‬‬‫ﻼ ‪‬ﻣ ﹶﺔ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﻌﻨِﻴ ‪‬‬
‫ﺤ ‪‬ﻖ ﺍ ﹶﳌ ﹶ‬‫ﺴ‪‬ﺘ ِ‬ ‫ﻚ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺻﺤ‪‬ﺎِﺑ ‪‬‬‫ﹶﻟ ﹶﻘ ‪‬ﺪ ﻛﹶﺎ ﹶﻥ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬‬
‫ﺖ ﹶﻟ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭﻋ‪‬ـﺎ ‪‬ﻣ ﹾﻠ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ‬ ‫ﻚ ِﻟ‪‬ﻨ ‪‬‬
‫ﺏ ﻗﹶﺎِﺋ ‪‬ﻤ ﹲﺔ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻊ ﹶﺫِﻟ ‪‬‬
‫ﳊ ‪‬ﺮ ِ‬
‫ﺏ‪ ،‬ﻭ ‪‬ﺷ ‪‬ﻤﺮ‪‬ﻭﺍ ِﻟ ﹾﻠ ‪‬ﻬ ِﺰ ‪‬ﳝ ِﺔ ﻭ‪‬ﺍ ﹶ‬
‫ﳊ ‪‬ﺮ ِ‬
‫ﲔ ﺍ ‪‬ﺷِﺘﺪ‪‬ﺍ ِﺩ ﺍ ﹶ‬
‫ﻚ ِﺣ ‪‬‬ ‫‪‬ﻋ‪‬ﻨ ‪‬‬
‫ﺴ ِﻦ‬
‫ﺤ‪‬‬ ‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ
ِﺑ ‪‬‬ ‫ﺡﺍُ‬ ‫ﻚ ِﺑﻬ‪‬ﺎ ‪ .‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻣ ‪‬ﺪ ‪‬‬ ‫ﺼ ‪‬‬ ‫ﻚ‪ ،‬ﻭ ‪‬ﺧ ‪‬‬ ‫ﷲ ﻓِﻲ ﹶﻗ ﹾﻠِﺒ ‪‬‬ ‫ﺴﻨ‪‬ﻰ‪ِ،‬ﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ٍﺔ ﺃ ‪‬ﻭ ‪‬ﺩﻋ‪‬ﻬﺎ ﺍ ُ‬ ‫ﳊ‪‬‬ ‫ﺑِﺎ ﹸ‬
‫ﺖ ‪‬ﺧﺸِﻨﹰﺎ ﺟ‪‬ﺎﻓِﻴﹰﺎ ﻓِـﻲ ‪‬ﻣﻌ‪‬ـﺎ ‪‬ﻣﹶﻠِﺘ ِﻬ ‪‬ﻢ‬ ‫ﺿ ٍﻊ ِﻣ ‪‬ﻦ ِﻛﺘ‪‬ﺎِﺑ ِﻪ ﺍﻟ ‪‬ﻌﺰِﻳ ِﺰ ‪.‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻮ ﹸﻛ‪‬ﻨ ‪‬‬
‫ﳋﹸﻠ ِﻖ ﻓِﻲ ﺃﹶ ﹾﻛﹶﺜ ِﺮ ِﻣ ‪‬ﻦ ‪‬ﻣ ‪‬ﻮ ِ‬ ‫ﺍﹸ‬
‫ﻚ ﹶﻟ ‪‬ﻬ ‪‬ﻢ‬ ‫ﻚ‪ ،‬ﻭﺃﹶﻻ ﹶﻥ ﺟ‪‬ﺎِﻧ‪‬ﺒ ‪‬‬
‫ﷲ ‪‬ﺟ ‪‬ﻤ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬ ‫ﻚ‪ ،‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﺍ َ‬ ‫ﺴ ﹸﻜﻨ‪‬ﻮﺍ ﺇﹶﻟ‪‬ﻴ ‪‬‬‫ﻚ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﻚ‪ ،‬ﻭﹶﻟ‪‬ﻨ ﹶﻔﺮ‪‬ﻭﺍ ِﻣ‪‬ﻨ ‪‬‬‫ﹶﻟ‪‬ﺘ ﹶﻔ ‪‬ﺮﻗﹸﻮﺍ ‪‬ﻋ‪‬ﻨ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟﻬ‪‬ـﻢ‬ ‫ﷲ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ
ِﺑﹶﺄ ﹾﻥ ‪‬ﻳ‪‬ﺘﺠ‪‬ﺎ ‪‬ﻭ ‪‬ﺯ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳ‪‬ﻴﺌﹶﺎِﺗ ِﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﻫ ﹶﻔﻮ‪‬ﺍِﺗ ِﻬ ‪‬ﻢ‪،‬ﻭ‪‬ﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫‪‬ﺗﹶﺄﻟﱡﻔﹰﺎ ِﻟ ﹸﻘﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ‪.‬ﹸﺛ ‪‬ﻢ ﺃ ‪‬ﻣ ‪‬ﺮ ﺍ ُ‬
‫ﺍﷲ‪،‬ﻭ‪‬ﺃ ﹾﻥ ‪‬ﻳﺸ‪‬ﺎ ِﻭ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ﻓِﻲ ﺍ َﻷ ‪‬ﻣ ِﺮ ‪‬ﺗﻄِﻴﻴﺒﹰﺎ ِﻟ ﹸﻘﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ‪ ،‬ﻭ ‪‬ﺷﺤ‪‬ﺬﹰﺍ ِﻟ ِﻬ ‪‬ﻤ ِﻤ ِﻬ ‪‬ﻢ ‪.‬‬
‫ﷲ‬
‫ﺖ ‪‬ﻋﻠﹶﻰ ِﺇ‪‬ﻧﻔﹶﺎ ِﺫ ِﻩ‪،‬ﹶﻓﺘ‪‬ﻮﻛﱠـ ﹾﻞ ‪‬ﻋﻠﹶـﻰ ﺍ ِ‬ ‫ﹸﺛ ‪‬ﻢ ‪‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﻟ ‪‬ﺮﺳ‪‬ﻮِﻟ ِﻪ ‪.‬ﻓﹶﺈﺫﺍ ﺷ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ﺍ َﻷ ‪‬ﻣ ِﺮ‪ ،‬ﻭ ‪‬ﻋ ‪‬ﺰ ‪‬ﻣ ‪‬‬
‫‪٢٥٦‬‬
‫ﺼ ِﺮ ِﻩ ‪.‬‬
‫ﺐ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﺘ‪‬ﻮ ﱠﻛ ﹸﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪ ،‬ﻭ‪‬ﻳِﺜ ‪‬ﻖ ِﺑ‪‬ﻨ ‪‬‬
‫ﺤ ‪‬‬
‫ﷲ ‪‬ﻳ ِ‬ ‫ﻓِﻴ ِﻪ‪،‬ﻷ ﱠﻥ ﺍ َ‬

‫‪ - ٢٥٤‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٤٠٣٩) (٣٤٧ / ٩) -‬ﺻﺤﻴﺢ‬

‫‪ - ٢٥٥‬ﺍﳌﺼﺪﺭ ﻧﻔﺴﻪ‪ )،‬ﺣﻠﱯ( ﺹ ‪١٣٥‬‬
‫‪ - ٢٥٦‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٤٥٢ / ١) -‬‬
‫‪١٥٩‬‬
‫" ﺇﻥ ﺍﳌﺘﻮﺍﺿﻌﲔ ﻫﻢ ﺃﻫﻞ ﺍﷲ ﻭﺍﳌﺘﻜﱪﻳﻦ ﻟﻴﺲ ﳍﻢ ﻣﻦ ﺑﺮﻩ ﺣﻆ ﻭﻻ ﻧـﺼﻴﺐ‪،‬ﻷﻥ ﺍﻟﻜﱪﻳـﺎﺀ‬
‫‪٢٥٧‬‬
‫ﺻﻔﺔ ﳐﺘﺼﺔ ﺑﺎﷲ ﻭﺣﺪﻩ "‬
‫ﺿ ‪‬ﻊ ِﻟﱠﻠ ِﻪ ‪‬ﺩ ‪‬ﺭ ‪‬ﺟ ﹰﺔ ‪‬ﻳ ‪‬ﺮﹶﻓ ‪‬ﻌ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺩ ‪‬ﺭ ‪‬ﺟ ﹰﺔ‪ ،‬ﺣﺘ‪‬ﻰ‬
‫ﷲ
ﻗﹶﺎ ﹶﻝ‪ :‬ﻣ ‪‬ﻦ ‪‬ﺗﻮ‪‬ﺍ ‪‬‬ ‫ﻱ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬ ‫ﺨ ‪‬ﺪ ِﺭ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺳﻌِﻴ ٍﺪ ﺍﹾﻟ ‪‬‬
‫ﺠ ‪‬ﻌﹶﻠ ‪‬ﻪ ﻓِﻲ ﹶﺃﺳ‪‬ـ ﹶﻔ ِﻞ‬ ‫ﻀ ‪‬ﻌ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺩ ‪‬ﺭ ‪‬ﺟ ﹰﺔ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬‬ ‫ﷲ ‪‬ﺩ ‪‬ﺭ ‪‬ﺟ ﹰﺔ ‪‬ﻳ ‪‬‬
‫ﲔ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ‪‬ﺘ ﹶﻜ‪‬ﺒ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ﺍ ِ‬
‫ﺠ ‪‬ﻌﹶﻠ ‪‬ﻪ ﻓِﻲ ﹶﺃ ‪‬ﻋﻠﹶﻰ ِﻋﱢﻠ‪‬ﻴ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫ﺝ ﻣ‪‬ﺎ ﹶﻏ‪‬ﻴﺒ‪‬ـ ‪‬ﻪ‬ ‫ﺨ ‪‬ﺮ ‪‬‬
‫ﺏ ‪‬ﻭ ﹶﻻ ﹸﻛ ‪‬ﻮ ﹲﺓ‪،‬ﹶﻟ ‪‬‬‫ﺲ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺑ‪‬ﺎ ‪‬‬ ‫ﺻﻤ‪‬ﺎ َﺀ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺨ ‪‬ﺮ ٍﺓ ‪‬‬‫ﺻ‪‬‬ ‫ﲔ‪ ،‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ ﱠﻥ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ﻓِﻲ ‪‬‬ ‫ﺍﻟﺴ‪‬ﺎِﻓِﻠ ‪‬‬
‫ﺱ ﻛﹶﺎِﺋﻨ‪‬ﺎ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ‪.٢٥٨‬‬ ‫ﻟِﻠﻨ‪‬ﺎ ِ‬
‫ﲔ‬
‫ﺨﻠﹸﻮِﻗ ‪‬‬ ‫ﺿ ‪‬ﻊ ِﻟ ﹾﻠ ‪‬ﻤ ‪‬‬
‫ﺿ ‪‬ﻊ ِﻟﱠﻠ ِﻪ ‪‬ﺩ ‪‬ﺭ ‪‬ﺟ ﹰﺔ ﻳ‪‬ﺮِﻳ ‪‬ﺪ ِﺑ ِﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﺗﻮ‪‬ﺍ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪:‬ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ
‪ :‬ﻣ ‪‬ﻦ ‪‬ﺗﻮ‪‬ﺍ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﺣ‪‬ﺎِﺗ ٍﻢ ‪‬ﺭ ِ‬
‫ﺨﻠﹾـ ‪‬ﻖ ﻓِﻴـ ِﻪ ِﺇ ِﺫ‬ ‫ﺿ ‪‬ﻤ ‪‬ﺮ ﺍﹾﻟ ‪‬‬‫ﷲ ﹶﻓﹶﺄ ‪‬‬
‫ﺨ ﹾﻠ ‪‬ﻖ ﻓِﻴ ِﻪ‪ ،‬ﻭﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ‪ :‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ‪‬ﺘ ﹶﻜ‪‬ﺒ ‪‬ﺮ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ِﺑ ِﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﺧ ﹾﻠ ِﻖ ﺍ ِ‬
‫ﺿ ‪‬ﻤ ‪‬ﺮ ﺍﹾﻟ ‪‬‬
‫ﷲ‪ ،‬ﹶﻓﹶﺄ ‪‬‬
‫ﻓِﻲ ﺍ ِ‬
‫ﷲ ﻛﹶﺎِﻓ ‪‬ﺮ ِﺑ ِﻪ‪.‬‬
‫ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ﹶﻜ‪‬ﺒ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ﺍ ِ‬
‫ﺿ ‪‬ﻊ‬
‫ﺖ ﺫﹶﺍ ﺍﻟﻨ‪‬ﻮ ِﻥ ‪‬ﺑ ‪‬ﻦ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ‪ ،‬ﻭ ‪‬ﺳﹶﺄﹶﻟ ‪‬ﻪ ‪‬ﺭ ‪‬ﺟ ﹲﻞ‪ :‬ﻣ ‪‬ﻦ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﺍﻟ‪‬ﺘﻮ‪‬ﺍ ‪‬‬
‫ﻗﺎﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﺳﻌِﻴ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺴ ‪‬ﻪ‬
‫ﺿ ‪‬ﻊ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬ﻮ ‪‬ﺟ ‪‬ﻪ ‪‬ﻧ ﹾﻔ ‪‬‬
‫ﷲ‪ ،‬ﻣ ‪‬ﻦ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﺍﻟ‪‬ﺘﻮ‪‬ﺍ ‪‬‬
‫ﻚﺍُ‬ ‫ﻚ ‪‬ﺭ ِﺣ ‪‬ﻤ ‪‬‬ ‫ﺴﺒِﻴ ﹸﻞ ِﺇﹶﻟ‪‬ﻴ ِﻪ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ‪:‬ﺍ ﹾﻓ ‪‬ﻬ ‪‬ﻢ ﻣ‪‬ﺎ ﹸﺃﹾﻟﻘِﻲ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﻒ ﺍﻟ ‪‬‬
‫ﹶﻛ‪‬ﻴ ‪‬‬
‫ﺴ ِﻪ؛ِﻟﹶﺄ ﱠﻥ‬
‫ﺐ ﺳ‪‬ـ ﹾﻠﻄﹶﺎ ﹸﻥ ‪‬ﻧﻔﹾـ ِ‬ ‫ﷲ ﹶﺫ ‪‬ﻫ ‪‬‬ ‫ﺼ ‪‬ﻐ ‪‬ﺮ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻧ ﹶﻈ ‪‬ﺮ ِﺇﻟﹶﻰ ‪‬ﺳ ﹾﻠﻄﹶﺎ ِﻥ ﺍ ِ‬
‫ﺏ ‪‬ﻭ‪‬ﺗ ‪‬‬ ‫ﷲ‪ ،‬ﹶﻓِﺈ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺗﺬﹸﻭ ‪‬‬ ‫ِﺇﻟﹶﻰ ‪‬ﻋ ﹶﻈ ‪‬ﻤ ِﺔ ﺍ ِ‬
‫ﺴ ِﻪ ﺩ‪‬ﻭ ﹶﻥ‬ ‫ﺿ ِﻊ ﹶﺃ ﹾﻥ ﻟﹶﺎ ‪‬ﻳ‪‬ﻨ ﹸﻈ ‪‬ﺮ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ِﺇﻟﹶـﻰ ‪‬ﻧﻔﹾـ ِ‬ ‫ﻑ ﺍﻟ‪‬ﺘﻮ‪‬ﺍ ‪‬‬ ‫ﺱ ﹸﻛﱠﻠﻬ‪‬ﺎ ‪‬ﺣ ِﻘ ‪‬ﲑ ﹲﺓ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻫ‪‬ﻴ‪‬ﺒِﺘ ِﻪ‪ ،‬ﻭ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺷ ‪‬ﺮ ِ‬ ‫ﺍﻟ‪‬ﻨﻔﹸﻮ ‪‬‬
‫ﺴ ﹶﻜ‪‬ﻨ ِﺔ ﻭ‪‬ﺍﹾﻟ ﹶﻔ ﹾﻘ ِﺮ ِﺇﻟﹶﻰ‬
‫ﷲ "‪،‬ﻳﻘﹸﻮ ﹸﻝ‪:‬ﻣ‪ ‬ﻦ ‪‬ﺗ ﹶﺬﱠﻟ ﹶﻞ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺿ ‪‬ﻊ ِﻟﱠﻠ ِﻪ ‪‬ﺭﹶﻓ ‪‬ﻌ ‪‬ﻪ ﺍ ُ‬
‫ﷲ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ﹶﻗ ‪‬ﻮ ِﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪ ":‬ﻣ ‪‬ﻦ ‪‬ﺗﻮ‪‬ﺍ ‪‬‬ ‫ﺍِ‬
‫‪٢٥٩‬‬
‫ﻉ ِﺇﹶﻟ‪‬ﻴ ِﻪ"‬‫ﷲ‪،‬ﻳ ‪‬ﻌﻨِﻲ ﺑِﺎﻟِﺎ‪‬ﻧ ِﻘﻄﹶﺎ ِ‬
‫ﷲ ‪‬ﺭﹶﻓ ‪‬ﻌ ‪‬ﻪ ﺍ ُ‬
‫ﺍِ‬
‫ﺨﻴ‪‬ﺎ ِﺭ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪:‬ﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﺇﺫﹶﺍ ‪‬ﺗﻮ‪‬ﺍﺿ‪‬ـ ‪‬ﻊ ِﻟﻠﱠـ ِﻪ ‪‬ﺭﻓﹶـ ‪‬ﻊ ﺍﻟﻠﱠـ ‪‬ﻪ‬ ‫ﻱ ‪‬ﺑ ِﻦ ﺍﹾﻟ ِ‬
‫ﷲ ‪‬ﺑ ِﻦ ‪‬ﻋ ِﺪ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ِﺪ ﺍ ِ‬
‫ﺱ ﹶﻛِﺒ ‪‬ﲑ‪ ،‬ﻭِﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﺇﺫﹶﺍ‬
‫ﺲ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺻ ِﻐ ‪‬ﲑ ‪‬ﻭﻓِﻲ ﹶﺃ‪‬ﻧ ﹸﻔ ِ‬
‫ﺴ ِﻪ ‪‬‬
‫ﻚ ﺍﻟﱠﻠ ‪‬ﻪ‪،‬ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﻓِﻲ ﻧ‪ ‬ﹾﻔ ِ‬
‫ﺸ ‪‬‬ ‫ﺶ ‪‬ﻧ ‪‬ﻌ ‪‬‬
‫ِﺣ ﹾﻜ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪:‬ﺍ‪‬ﻧ‪‬ﺘ ِﻌ ‪‬‬
‫ﺴ ِﻪ ﹶﻛِﺒ ‪‬ﲑ ‪‬ﻭﻓِﻲ‬ ‫ﺴﺄﹶﻙ ﺍﻟﱠﻠ ‪‬ﻪ‪ ،‬ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﻓِﻲ ‪‬ﻧ ﹾﻔ ِ‬‫ﺴ ﹾﺄ ‪‬ﺧ ‪‬‬
‫ﺽ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ﺍ ‪‬ﺧ ‪‬‬
‫ﺼ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ِﺇﻟﹶﻰ ﺍ َﻷ ‪‬ﺭ ِ‬
‫‪‬ﺗ ‪‬ﻌ ﱠﻈ ‪‬ﻢ ‪‬ﻭ ‪‬ﻋﺪ‪‬ﺍ ﹶﻃ ‪‬ﻮ ‪‬ﺭ ‪‬ﻩ ﻭ ‪‬ﻫ ‪‬‬
‫‪٢٦٠‬‬
‫ﺱ ﺻ‪ِ ‬ﻐ ‪‬ﲑ ‪‬ﺣﺘ‪‬ﻰ ﹶﻟ ‪‬ﻬ ‪‬ﻮ ﹶﺃ ‪‬ﺣ ﹶﻘ ‪‬ﺮ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ِﻣ ‪‬ﻦ ِﺧ‪‬ﻨﺰِﻳ ٍﺮ‪.‬‬
‫ﺲ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﹶﺃ‪‬ﻧ ﹸﻔ ِ‬

‫‪ - ٢٥٧‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪٣٦١‬‬
‫‪ - ٢٥٨‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٥٦٧٨) (٤٩١ / ١٢) -‬ﺣﺴﻦ‬
‫‪ - ٢٥٩‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪( ٧٨٧٩) (٥٠٢ / ١٠) -‬‬
‫‪ - ٢٦٠‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪ (٣٥٦٠٢) (١٤٤ / ١٩) -‬ﺻﺤﻴﺢ‬
‫‪١٦٠‬‬
‫ﻚ ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛﻨ‪‬ﺎ ‪‬ﺟﻠﹸﻮﺳ‪‬ﺎ ‪‬ﻣ ‪‬ﻊ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ
ﹶﻓﻘﹶﺎ ﹶﻝ‪ ":‬ﻳ ﹾﻄﹸﻠ ‪‬ﻊ‬
‫ﺲ ‪‬ﺑ ‪‬ﻦ ﻣ‪‬ﺎِﻟ ٍ‬
‫ﻱ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧِﻲ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﻭ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬ﺰ ‪‬ﻫ ِﺮ ‪‬‬
‫ﺤ‪‬ﻴ‪‬ﺘ ‪‬ﻪ ِﻣ ‪‬ﻦ ‪‬ﻭﺿ‪‬ـﻮِﺋ ِﻪ‪،‬ﹶﻗ ‪‬ﺪ‬ ‫ﻒ ِﻟ ‪‬‬‫ﺠ‪‬ﻨ ِﺔ " ﹶﻓ ﹶﻄﹶﻠ ‪‬ﻊ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ‪‬ﻧﺼ‪‬ﺎ ِﺭ‪،‬ﺗ‪‬ﻨ ِﻄ ‪‬‬
‫‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺍﻟﹾﺂ ﹶﻥ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ‪‬‬
‫ﻚ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ِﻣﹾﺜ ﹶﻞ‬
‫ﻚ‪ ،‬ﹶﻓ ﹶﻄﹶﻠ ‪‬ﻊ ﹶﺫِﻟ ‪‬‬
‫ﺸﻤ‪‬ﺎ ِﻝ‪،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ‪‬ﻐ ‪‬ﺪ‪،‬ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪ِ ،‬ﻣﹾﺜ ﹶﻞ ﹶﺫِﻟ ‪‬‬ ‫‪‬ﺗ ‪‬ﻌﱠﻠ ‪‬ﻖ ‪‬ﻧ ‪‬ﻌﹶﻠ‪‬ﻴ ِﻪ ﻓِﻲ ‪‬ﻳ ِﺪ ِﻩ ﺍﻟ ‪‬‬
‫ﻚ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ‪‬ﻋﻠﹶﻰ‬‫ﺚ‪،‬ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪ِ ،‬ﻣﹾﺜ ﹶﻞ ‪‬ﻣﻘﹶﺎﹶﻟِﺘ ِﻪ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ‪ ،‬ﹶﻓ ﹶﻄﹶﻠ ‪‬ﻊ ﹶﺫِﻟ ‪‬‬‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ِﺓ ﺍﹾﻟﺄﹸﻭﻟﹶﻰ ‪ .‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ﺍﻟﺜﱠﺎِﻟ ﹸ‬
‫ﺖ ﹶﺃﺑِﻲ‬ ‫ﺹ ﹶﻓﻘﹶﺎ ﹶﻝ‪ِ:‬ﺇﻧ‪‬ﻲ ﻟﹶﺎ ‪‬ﺣ‪‬ﻴ ‪‬‬ ‫ِﻣﹾﺜ ِﻞ ﺣ‪‬ﺎِﻟ ِﻪ ﺍﹾﻟﺄﹸﻭﻟﹶﻰ‪،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﻗﹶﺎ ‪‬ﻡ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪‬ﺗِﺒ ‪‬ﻌ ‪‬ﻪ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ﺍﹾﻟﻌ‪‬ﺎ ِ‬
‫ﺖ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﻧ ‪‬ﻌ ‪‬ﻢ‬ ‫ﻀ ‪‬ﻲ ﹶﻓ ‪‬ﻌ ﹾﻠ ‪‬‬
‫ﻚ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬ﻤ ِ‬ ‫ﺖ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﺆ ِﻭ‪‬ﻳﻨِﻲ ِﺇﹶﻟ‪‬ﻴ ‪‬‬‫ﺖ ﹶﺃ ﹾﻥ ﻟﹶﺎ ﹶﺃ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﺛﻠﹶﺎﺛﹰﺎ‪ ،‬ﹶﻓِﺈ ﹾﻥ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﺴ ‪‬ﻤ ‪‬‬ ‫ﻓﹶﹶﺄ ﹾﻗ ‪‬‬
‫ﺙ‪ ،‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮ ‪‬ﻩ ‪‬ﻳﻘﹸﻮ ‪‬ﻡ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ‪‬ﻴ ِﻞ‬
‫ﻚ ﺍﻟﱠﻠﻴ‪‬ﺎﻟِﻲ ﺍﻟﱠﺜﻠﹶﺎ ﹶ‬
‫ﺕ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ِﺗ ﹾﻠ ‪‬‬‫ﺙ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﺑ‪‬ﺎ ‪‬‬‫ﺤ ‪‬ﺪ ﹸ‬ ‫ﺲ‪ :‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻋ‪‬ﺒﺪ‪ ‬ﺍﻟﱠﻠ ِﻪ ‪‬ﻳ ‪‬‬ ‫‪.‬ﻗﹶﺎ ﹶﻝ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺠ ِﺮ‬‫ﺼﻠﹶﺎ ِﺓ ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﺐ ‪‬ﻋﻠﹶﻰ ِﻓﺮ‪‬ﺍ ِﺷ ِﻪ ﹶﺫ ﹶﻛ ‪‬ﺮ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ‪‬ﻭ ﹶﻛ‪‬ﺒ ‪‬ﺮ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﻳﻘﹸﻮ ‪‬ﻡ ِﻟ ‪‬‬ ‫‪‬ﺷ‪‬ﻴﺌﹰﺎ‪ ،‬ﹶﻏ‪‬ﻴ ‪‬ﺮ ﹶﺃ‪‬ﻧ ‪‬ﻪ ِﺇﺫﹶﺍ ‪‬ﺗﻌ‪‬ﺎ ‪‬ﺭ ‪‬ﻭ‪‬ﺗ ﹶﻘﱠﻠ ‪‬‬
‫ﺕ ﹶﺃ ﹾﻥ ﹶﺃ ‪‬ﺣ ِﻘ ‪‬ﺮ‬
‫ﺙ ﹶﻟﻴ‪‬ﺎ ٍﻝ ‪‬ﻭ ِﻛ ‪‬ﺪ ‪‬‬
‫ﺖ ﺍﻟﱠﺜﻠﹶﺎ ﹸ‬ ‫‪.‬ﻗﹶﺎ ﹶﻝ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ‪ :‬ﹶﻏ‪‬ﻴ ‪‬ﺮ ﹶﺃﻧ‪‬ﻲ ﹶﻟ ‪‬ﻢ ﹶﺃ ‪‬ﺳ ‪‬ﻤ ‪‬ﻌ ‪‬ﻪ ‪‬ﻳ ﹸﻘﻮ ﹸﻝ ِﺇﻟﱠﺎ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ‪،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﻣﻀ‪ِ ‬‬
‫ﺖ‬
‫ﺠ ‪‬ﺮ ﹶﺛ ‪‬ﻢ‪ ،‬ﻭﹶﻟﻜِـ ‪‬ﻦ ﺳ‪‬ـ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﺐ ‪‬ﻭﻟﹶﺎ ‪‬ﻫ ‪‬‬ ‫ﻀ ‪‬‬ ‫ﺖ‪:‬ﻳ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ِﺇﻧ‪‬ﻲ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ‪‬ﺑ‪‬ﻴﻨِﻲ ‪‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺃﺑِﻲ ﹶﻏ ‪‬‬ ‫‪‬ﻋ ‪‬ﻤﹶﻠ ‪‬ﻪ‪،‬ﹸﻗ ﹾﻠ ‪‬‬
‫ﺖ‬
‫ﺠﻨ‪‬ـ ِﺔ " ﹶﻓ ﹶﻄﹶﻠﻌ‪‬ـ ‪‬‬ ‫ﺙ ِﻣﺮ‪‬ﺍ ٍﺭ‪ ":‬ﻳ ﹾﻄﹸﻠ ‪‬ﻊ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺍﻟﹾﺂ ﹶﻥ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ‪‬‬
‫ﻚ ﹶﺛﻠﹶﺎ ﹶ‬
‫‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ
‪‬ﻳﻘﹸﻮ ﹸﻝ ﹶﻟ ‪‬‬
‫ﻱ ِﺑ ِﻪ‪ ،‬ﹶﻓﹶﻠ ‪‬ﻢ ﹶﺃ ‪‬ﺭ ‪‬ﻙ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤ ﹸﻞ ﻛﹶـِﺜ ‪‬ﲑ‬
‫ﻚ‪،‬ﹶﻓﹶﺄ ﹾﻗ‪‬ﺘ ِﺪ ‪‬‬
‫ﻚ ِﻟﹶﺄ‪‬ﻧ ﹸﻈ ‪‬ﺮ ﻣ‪‬ﺎ ‪‬ﻋ ‪‬ﻤﹸﻠ ‪‬‬
‫ﻱ ِﺇﹶﻟ‪‬ﻴ ‪‬‬‫ﺕ ﹶﺃ ﹾﻥ ﺁ ِﻭ ‪‬‬ ‫ﺙ ِﻣﺮ‪‬ﺍ ٍﺭ‪،‬ﹶﻓﹶﺄ ‪‬ﺭ ‪‬ﺩ ‪‬‬
‫ﺖ ﺍﻟﱠﺜﻠﹶﺎ ﹶ‬‫ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺖ‬
‫ﺖ ‪.‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﻭﱠﻟﻴ‪‬ـ ‪‬‬ ‫ﻚ ﻣ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪،‬ﹶﻓ ﹶﻘﺎ ﹶﻝ‪:‬ﻣ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ِﺇﻟﱠﺎ ﻣ‪‬ﺎ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬ ‫‪‬ﻋ ‪‬ﻤ ٍﻞ‪،‬ﹶﻓﻤ‪‬ﺎ ﺍﱠﻟﺬِﻱ ‪‬ﺑﹶﻠ ﹶﻎ ِﺑ ‪‬‬
‫ﲔ ﻏِـﺸ‪‬ﺎ‪ ،‬ﻭﻟﹶﺎ‬ ‫ﺴِﻠ ِﻤ ‪‬‬ ‫ﺖ‪ ،‬ﹶﻏ‪‬ﻴ ‪‬ﺮ ﹶﺃﻧ‪‬ﻲ ﻟﹶﺎ ﹶﺃ ِﺟ ‪‬ﺪ ﻓِﻲ ‪‬ﻧ ﹾﻔﺴِﻲ ِﻟﹶﺄ ‪‬ﺣ ٍﺪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫‪‬ﺩﻋ‪‬ﺎﻧِﻲ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻣ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ِﺇﻟﱠﺎ ﻣ‪‬ﺎ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﻚ‪ ،‬ﻭ ِﻫ ‪‬ﻲ ﺍﱠﻟﺘِـﻲ ﻟﹶـﺎ‬ ‫ﺖ ِﺑ ‪‬‬ ‫ﺴ ‪‬ﺪ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ‪‬ﻋﻠﹶﻰ ‪‬ﺧ‪‬ﻴ ٍﺮ ﹶﺃ ‪‬ﻋﻄﹶﺎ ‪‬ﻩ ﺍﻟﱠﻠ ‪‬ﻪ ِﺇﻳ‪‬ﺎ ‪‬ﻩ ‪.‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻫ ِﺬ ِﻩ ﺍﱠﻟﺘِﻲ ‪‬ﺑﹶﻠ ‪‬ﻐ ‪‬‬‫ﹶﺃ ‪‬ﺣ ‪‬‬
‫‪٢٦١‬‬
‫‪‬ﻧﻄِﻴ ‪‬ﻖ"‬
‫" ﻓﻌﻠﻴﻨﺎ ﺗﻨﻈﻴﻒ ﺍﻟﺼﺪﺭ ﻣﻦ ﺍﻷﺣﻘﺎﺩ ﻷﻥ ﺍﳊﻘﺪ ﻳﻌﲏ ﺩﻭﺍﻡ ﺍﻟﻌﺪﺍﻭﺓ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﻫﺬﺍ ﳜـﺎﻟﻒ‬
‫‪٢٦٢‬‬
‫ﻫﺪﻯ ﺍﻹﺳﻼﻡ ‪.‬ﻭﺍﻟﺘﻮﺍﺿﻊ ‪‬ﻳﺠ‪‬ﺬﺭ ﺧﻠﻖ ﺍﳊﺐ ﻭﺍﻟﻮﺩ ﻭﺍﻟﺘﺮﺍﺣﻢ "‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ ‪ -‬ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻷﺧﻼﻕ ﺍﳍﺎﺑﻄﺔ‪:‬‬
‫ﻫﻨﺎﻙ ﻋﺪﺓ ﺃﺧﻼﻕ ﻣﻨﺘﺸﺮﺓ ﺑﲔ ﺍﻷﻃﻔﺎﻝ ﻻ ﻣﺮﺍﻋﺎ‪‬ﺎ ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻨﻬﺎ ﻭﻫﻲ‪:‬‬
‫‪ -١‬ﺧﻠﻖ ﺍﻟﻜﺬﺏ‪:‬‬

‫‪ - ٢٦١‬ﻣ ‪‬‬

‫ﺴ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ِﻦ ‪‬ﺣ‪‬ﻨ‪‬ﺒ ٍﻞ)‪ ( ١٢٥٠٢‬ﺻﺤﻴﺢ‬
‫‪ - ٢٦٢‬ﺣﻠﱯ‪ ،‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻃﻌﻤﻪ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ‪،‬ﺹ ‪١٣٦‬‬
‫‪١٦١‬‬
‫ﻭﻫﻮ ﺧﻠﻖ ﺫﻣﻴﻢ ﻓﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻵﺑﺎﺀ ﻭﺍﳌﺮﺑﲔ ﺃﻥ ﻳﺮﺍﻗﺒﻮﺍ ﺃﻭﻻﺩﻫﻢ ﺣﱴ ﻻ ﻳﻘﻌـﻮﺍ ﰲ ﺫﻟـﻚ‬
‫ﺍﳋﻠﻖ ﺍﻟﺸﻨﻴﻊ‪.‬‬
‫ﷲ ﺑ‪‬ـ ِﻦ‬ ‫ﻭﻳﻜﻔﻲ ﺍﻟﻜﺬﺏ ﺗﺸﻨﻴﻌﺎ ﻭﺗﻘﺒﻴﺤﺎ ﺃﻥ ﻋﺪﻩ ﺍﻹﺳﻼﻡ ﻣﻦ ﺧﺼﺎﻝ ﺍﻟﻨﻔﺎﻕ ﻓﻌ‪‬ـ ‪‬ﻦ ‪‬ﻋﺒ‪‬ـ ِﺪ ﺍ ِ‬
‫ﺼﹶﻠ ﹲﺔ‬
‫ﺖ ﻓِﻴ ِﻪ ‪‬ﺧ ‪‬‬
‫ﷲ
‪:‬ﹶﺃ ‪‬ﺭﺑ‪ ‬ﻊ ‪‬ﻣ ‪‬ﻦ ﹸﻛ ‪‬ﻦ ﻓِﻴ ِﻪ ﻛﹶﺎ ﹶﻥ ‪‬ﻣﻨ‪‬ﺎِﻓﻘﹰﺎ ﺧ‪‬ﺎِﻟﺼ‪‬ﺎ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫‪‬ﻋ ‪‬ﻤﺮٍﻭ‪،‬ﹶﻗﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﺏ‪ ،‬ﻭِﺇﺫﹶﺍ ﻋ‪‬ﺎ ‪‬ﻫ ‪‬ﺪ ﹶﻏ ‪‬ﺪ ‪‬ﺭ‪ ،‬ﻭِﺇﺫﹶﺍ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ‬
‫ﺙ ﹶﻛ ﹶﺬ ‪‬‬
‫ﻕ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﺪ ‪‬ﻋﻬ‪‬ﺎ‪ِ:‬ﺇﺫﹶﺍ ‪‬ﺣ ‪‬ﺪ ﹶ‬
‫ﺼﹶﻠ ﹲﺔ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨﻔﹶﺎ ِ‬
‫ﺖ ﻓِﻴ ِﻪ ‪‬ﺧ ‪‬‬
‫ِﻣ‪‬ﻨﻬ‪‬ﺎ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺠ ‪‬ﺮ‪."٢٦٣.‬‬ ‫ﺻ ‪‬ﻢ ﹶﻓ ‪‬‬‫ﻒ‪ ،‬ﻭِﺇﺫﹶﺍ ﺧ‪‬ﺎ ‪‬‬
‫ﹶﺃ ‪‬ﺧﹶﻠ ‪‬‬
‫‪ -٢‬ﺧﻠﻖ ﺍﻟﺴﺮﻗﺔ‪:‬‬
‫ﻭﻫﻮ ﻻ ﻳﻘﻞ ﺧﻄﺮﹰﺍ ﻋﻦ ﺍﻟﻜﺬﺏ‪،‬ﻭﻫﻮ ﻣﻨﺘﺸﺮ ﰲ ﺍﻟﺒﻴﺌﺎﺕ ﺍﳌﺘﺨﻠﻔﺔ ﺍﻟﱵ ﱂ ﺗﺘﺨﻠـﻖ ﺑـﺄﺧﻼﻕ‬
‫ﺍﻹﺳﻼﻡ‪،‬ﻭﱂ ﺗﺘﺮﺏ ﻋﻠﻰ ﻣﺒﺎﺩﺉ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻹﳝﺎﻥ‪.‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺑﺪﺍﻫﺔ ﺃﻥ ﺍﻟﻄﻔﻞ ﻣﻨﺬ ﻧـﺸﺄﺗﻪ ﺇﻥ‬
‫ﱂ ﻳﻨﺸﺄ ﻋﻠﻰ ﻣﺮﺍﻗﺒﺔ ﺍﷲ ﻭﺍﳋﺸﻴﺔ ﻣﻨﻪ‪،‬ﻭﺃﻥ ﻳﺘﻌﻮﺩ ﻋﻠﻰ ﺍﻷﻣﺎﻧﺔ ﻭﺃﺩﺍﺀ ﺍﳊﻘﻮﻕ‪،‬ﻓـﺈﻥ ﺍﻟﻮﻟـﺪ‪-‬‬
‫ﻻﺷﻚ‪ -‬ﺳﻴﺪﺭﺝ ﻋﻠﻰ ﺍﻟﻐﺶ ﻭﺍﻟﺴﺮﻗﺔ ﻭﺍﳋﻴﺎﻧﺔ‪،‬ﻭﺃﻛﻞ ﺍﻷﻣﻮﺍﻝ ﺑﻐﲑ ﺣﻖ‪،‬ﺑﻞ ﻳﻜـﻮﻥ ﺷـﻘﻴﺎ‬
‫ﳎﺮﻣﺎ‪،‬ﻳﺴﺘﺠﲑ ﻣﻨﻪ ﺍ‪‬ﺘﻤﻊ‪،‬ﻭﻳﺴﺘﻌﻴﺬ ﻣﻦ ﺳﻮﺀ ﻓﻌﺎﻟﻪ ﺍﻟﻨﺎﺱ ﳍﺬﺍ ﻛﺎﻥ ﻟﺰﺍﻣﹰﺎ ﻋﻠـﻰ ﺍﻵﺑـﺎﺀ ﺃﻥ‬
‫ﻳﻐﺮﺳﻮﺍ ﰲ ﻧﻔﻮﺱ ﺃﺑﻨﺎﺋﻬﻢ ﻋﻘﻴﺪﺓ ﺍﳌﺮﺍﻗﺒﺔ ﷲ‪،‬ﻭﺍﳋﺸﻴﺔ ﻣﻨﻪ‪،‬ﻭﺃﻥ ﻳﻌﺮﻓﻮﻫﻢ ﺑﺎﻟﻨﺘﺎﺋﺞ ﺍﻟﻮﺧﻴﻤﺔ ﺍﻟﱵ‬
‫ﺗﻨﺠﻢ ﻋﻦ ﺍﻟﺴﺮﻗﺔ ﻭﺗﺴﺘﻔﺤﻞ ﺑﺴﺒﺐ ﺍﻟﻐﺶ ﻭﺍﳋﻴﺎﻧﺔ‪.‬‬
‫‪ -٣‬ﺧﻠﻖ ﺍﻟﺴﺒﺎﺏ ﻭﺍﻟﺸﺘﺎﺋﻢ‪:‬‬
‫ﻭﻫﻮ ﺧﻠﻖ ﻗﺒﻴﺢ ﻣﻨﺘﺸﺮ ﰲ ﳏﻴﻂ ﺍﻷﻭﻻﺩ ﺧﺎﺻﺔ ﻣﻦ ﺗﺮﺑﻮﺍ ﺑﻌﻴﺪﺍ ﻋﻦ ﻫﺪﻯ ﺍﻟﻘﺮﺁﻥ‪،‬ﻭﺍﻻﻟﺘـﺰﺍﻡ‬
‫ﺑﺎﻹﺳﻼﻡ‪.‬‬
‫ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﷲ ﻋﻠﻮﺍﻥ ﺭﲪﻪ ﺍﷲ "‪:‬ﻭﺍﻟﺴﺒﺐ ﰲ ﺍﻧﺘﺸﺎﺭ ﻇﺎﻫﺮﺓ ﺍﻟﺴﺒﺎﺏ ﻭﺍﻟﺸﺘﺎﺋﻢ‪.‬ﺑـﲔ‬
‫ﺍﻷﻭﻻﺩ ﻳﻌﻮﺩ ﺇﱃ ﺃﻣﺮﻳﻦ‪:‬‬
‫ﺍﻷﻭﻝ‪:‬ﺍﻟﻘﺪﻭﺓ ﺍﻟﺴﻴﺌﺔ‪:‬‬

‫‪ - ٢٦٣‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٢٥٤) (٤٨٨ / ١) -‬ﻭﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٣٤) -‬ﻭﺻﺤﻴﺢ ﻣـﺴﻠﻢ‪ -‬ﺍﳌﻜـﱰ ‪-‬‬
‫)‪( ٢١٩‬‬
‫‪١٦٢‬‬
‫ﻓﺎﻟﻮﻟﺪ ﺣﻴﻨﻤﺎ ﻳﺴﻤﻊ ﻣﻦ ﺃﺑﻮﻳﻪ ﻛﻠﻤﺎﺕ ﺍﻟﻔﺤﺶ ﻭﺍﻟﺴﺒﺎﺏ ﻭﺃﻟﻔﺎﻅ ﺍﻟﺸﺘﻴﻤﺔ ﻭﺍﳌﻨﻜـﺮ‪..‬ﻓـﺈﻥ‬
‫ﺍﻟﻮﻟﺪ‪ -‬ﻻﺷﻚ‪ -‬ﺳﻴﺤﺎﻛﻲ ﻛﻠﻤﺎ‪‬ﻢ‪،‬ﻭﻳﺘﻌﻮﺩ ﺗﺮﺩﺍﺩ ﺃﻟﻔﺎﻇﻬﻢ‪.‬ﻓﻼ ﻳﺼﺪﺭ ﻣﻨـﻪ ﰲ ﺍﻟﻨﻬﺎﻳـﺔ ﺇﻻ‬
‫ﻛﻼﻡ ﻓﺎﺣﺶ‪،‬ﻭﻻ ﻳﺘﻠﻔﻆ ﺇﻻ ﲟﻨﻜﺮ ﺍﻟﻘﻮﻝ ﻭﺯﻭﺭﻩ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪:‬ﺍﳋﻠﻄﺔ ﺍﻟﻔﺎﺳﺪﺓ‪:‬‬
‫ﻓﺎﻟﻮﻟﺪ ﺍﻟﺬﻱ ﻳ‪‬ﻠﻘﻰ ﻟﻠﺸﺎﺭﻉ‪،‬ﻭﻳ‪‬ﺘﺮﻙ ﻟﻘﺮﻧﺎﺀ ﺍﻟﺴﻮﺀ‪،‬ﻭﺭﻓﻘﺎﺀ ﺍﻟﻔﺴﺎﺩ‪،‬ﻓﻤﻦ ﺍﻟﺒﺪﻳﻬﻲ ﺃﻥ ﻳﺘﻠﻘﻦ ﻣﻨﻬﻢ‬
‫ﻟﻐﺔ ﺍﻟﻠﻌﻦ‪.‬‬
‫ﳍﺬﺍ ﻛﻠﻪ ﻭﺟﺐ ﻋﻠﻰ ﺍﻵﺑﺎﺀ ﻭﺍﻷﻣﻬﺎﺕ ﻭﺍﳌﺮﺑﲔ ﲨﻴﻌﹰﺎ ﺃﻥ ﻳﻌﻄﻮﺍ ﻟﻸﻭﻻﺩ ﺍﻟﻘﺪﻭﺓ ﺍﻟـﺼﺎﳊﺔ‬
‫ﰲ ﺣﺴﻦ ﺍﳋﻄﺎﺏ‪،‬ﻭ‪‬ﺬﻳﺐ ﺍﻟﻠﺴﺎﻥ‪،‬ﻭﲨﺎﻝ ﺍﻟﻠﻔﻆ ﻭﺍﻟﺘﻌﺒﲑ ﻛﻤﺎ ﳚﺐ ﻋﻠـﻴﻬﻢ ﺃﻥ ﳚﻨﺒـﻮﻫﻢ‬
‫ﻟﻌﺐ ﺍﻟﺸﺎﺭﻉ‪،‬ﻭﺻﺤﺒﺔ ﺍﻷﺷﺮﺍﺭ‪،‬ﻭﻗﺮﻧﺎﺀ ﺍﻟﺴﻮﺀ‪ -‬ﺣﱴ ﻻ ﻳﺘﺄﺛﺮﻭﺍ ﻣﻦ ﺍﳓﺮﺍﻓﻬﻢ ﻭﻳﻜﺘﺴﺒﻮﺍ ﻣـﻦ‬
‫ﻋﺎﺩﺍ‪‬ﻢ‪.‬‬
‫ﻭﳚﺐ ﻋﻠﻴﻬﻢ ﻛﺬﻟﻚ ﺃﻥ ﻳﺒﺼﺮﻭﻫﻢ ﻣﻐﺒﺔ ﺁﻓـﺎﺕ ﺍﻟﻠـﺴﺎﻥ ﻭﻧﺘﻴﺠـﺔ ﺍﻟﺒـﺬﺍﺀﺓ ﰲ ﲢﻄـﻴﻢ‬
‫ﺍﻟﺸﺨﺼﻴﺔ‪،‬ﻭﺳﻘﻮﻁ ﺍﳌﻬﺎﺑﺔ‪،‬ﻭﺇﺛﺎﺭﺓ ﺍﻟﺒﻐﻀﺎﺀ ﻭﺍﻷﺣﻘﺎﺩ ﺑﲔ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ‪.‬‬
‫ﻭﳝﻜﻨﻚ ﺃﻥ ﺗ‪‬ﻠﻘﻰ ﻋﻠﻰ ﺃﲰﺎﻋﻬﻢ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺗﻨﻬﻰ ﻋﻦ ﺍﻟﻠﻌﻦ ﻭﺍﻟﺴﺐ ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﺯ‪‬ﺑ‪‬ﻴ ٍﺪ ﻗﹶﺎ ﹶﻝ‬
‫ﺴِﻠ ِﻢ‬
‫ﺏ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫ﺖ ﹶﺃﺑ‪‬ﺎ ﻭ‪‬ﺍِﺋ ٍﻞ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ِﺟﹶﺌ ِﺔ‪،‬ﻓﹶﻘﹶﺎ ﹶﻝ ‪‬ﺣ ‪‬ﺪﹶﺛﻨِﻰ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﻗﹶﺎ ﹶﻝ » ِﺳﺒ‪‬ﺎ ‪‬‬
‫‪‬ﺳﹶﺄﹾﻟ ‪‬‬
‫ﻕ‪ ،‬ﻭِﻗﺘ‪‬ﺎﹸﻟ ‪‬ﻪ ﹸﻛ ﹾﻔ ‪‬ﺮ «‪.. ٢٦٤‬‬ ‫ﹸﻓﺴ‪‬ﻮ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﻗﹶﺎ ﹶﻝ ﹶﻗﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ » -
-‬ﺇ ﱠﻥ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻛ‪‬ﺒ ِﺮ‬
‫ﺍﻟﹾ ﹶﻜﺒ‪‬ﺎِﺋ ِﺮ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻠ ‪‬ﻌ ‪‬ﻦ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﻭ‪‬ﺍِﻟ ‪‬ﺪ‪‬ﻳ ِﻪ « ‪.‬ﻗِﻴ ﹶﻞ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ﹶﻛ‪‬ﻴﻒ‪ ‬ﻳ ﹾﻠ ‪‬ﻌ ‪‬ﻦ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﻭ‪‬ﺍِﻟ ‪‬ﺪﻳ‪‬ـ ِﻪ ﻗﹶـﺎ ﹶﻝ »‬
‫ﺐ ﹶﺃ ‪‬ﻣ ‪‬ﻪ «‪. ٢٦٥‬‬ ‫ﺴ ‪‬‬‫ﺐ ﹶﺃﺑ‪‬ﺎ ‪‬ﻩ‪ ،‬ﻭ‪‬ﻳ ‪‬‬
‫ﺴ ‪‬‬‫ﺐ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﹶﺃﺑ‪‬ﺎ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ِﻞ‪،‬ﹶﻓ‪‬ﻴ ‪‬‬ ‫ﺴ ‪‬‬ ‫‪‬ﻳ ‪‬‬
‫‪ -٤‬ﺧﻠﻖ ﺍﳌﻴﻮﻋﺔ ﻭﺍﻻﳓﻼﻝ‪:‬‬
‫ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﷲ ﻋﻠﻮﺍﻥ‪":‬ﺃﻣﺎ ﻇﺎﻫﺮﺓ ﺍﳌﻴﻮﻋﺔ ﻭﺍﻻﳓﻼﻝ ﻓﻬﻲ ﻣﻦ ﺃﻗﺒﺢ ﺍﻟﻈـﻮﺍﻫﺮ ﺍﻟـﱵ‬
‫ﺗﻔﺸﺖ ﺑﲔ ﺃﻭﻻﺩ ﺍﳌﺴﻠﻤﲔ ﻭﺑﻨﺎ‪‬ﻢ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺍﻟﺬﻱ ﻳﻠﻘﺐ ﺑـﺎﻟﻘﺮﻥ ﺍﻟﻌـﺸﺮﻳﻦ‪،‬ﻓﺤﻴﺜﻤﺎ‬
‫ﺃﺟﻠﺖ ﺍﻟﻨﻈﺮ ﲡﺪ ﻛﺜﲑﺍ ﻣﻦ ﺍﳌﺮﺍﻫﻘﲔ ﺍﻟﺸﺒﺎﺏ ﻭﺍﳌﺮﺍﻫﻘﺎﺕ ﺍﻟﺸﺎﺑﺎﺕ ﻗﺪ ﺍﻧﺴﺎﻗﻮﺍ ﻭﺭﺍﺀ ﺍﻟﺘﻘﻠﻴﺪ‬

‫‪ - ٢٦٤‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ (٤٨) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪(٢٣٠) -‬‬

‫‪ - ٢٦٥‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ٥٩٧٣) -‬‬
‫‪١٦٣‬‬
‫ﺍﻷﻋﻤﻰ‪،‬ﻭﺍﳔﺮﻃﻮﺍ ﰲ ﺗﻴﺎﺭ ﺍﻟﻔﺴﺎﺩ ﻭﺍﻹﺑﺎﺣﻴﺔ ﺩﻭﻥ ﺭﺍﺩﻉ ﻣﻦ ﺩﻳﻦ‪،‬ﺃﻭ ﻭﺍﺯﻉ ﻣﻦ ﺿـﻤﲑ‪،‬ﻛﺄﻥ‬
‫ﺍﳊﻴﺎﺓ ﰲ ﺗﺼﻮﺭﻫﻢ ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﺘﻌﺔ ﺯﺍﺋﻠﺔ‪،‬ﻭﺷﻬﻮﺓ ﻫﺎﺑﻄﺔ‪،‬ﻭﻟﺬﺓ ﳏﺮﻣﺔ‪،‬ﻓﺈﺫﺍ ﻣﺎ ﻓﺎ‪‬ﻢ ﻫﺬﺍ ﻓﻌﻠﻰ‬
‫ﺍﻟﺪﻧﻴﺎ ﺍﻟﺴﻼﻡ‪.‬‬
‫ﻭﻗﺪ ﻇﻦ ﺑﻌﺾ ﺫﻭﻱ ﺍﻟﻌﻘﻮﻝ ﺍﻟﻔﺎﺭﻏﺔ ﺃﻥ ﺁﻳﺔ ﺍﻟﻨﻬﻮﺽ ﺑـﺎﻟﺮﻗﺺ ﺍﳌﺎﺟﻦ‪،‬ﻭﻋﻼﻣـﺔ ﺍﻟﺘﻘـﺪﻡ‬
‫ﺑﺎﻻﺧﺘﻼﻁ ﺍﻟﺸﺎﺋﻦ‪،‬ﻭﻣﻘﻴﺎﺱ ﺍﻟﺘﺠﺪﻳـﺪ ﺑﺎﻟﺘﻘﻠﻴـﺪ ﺍﻷﻋﻤﻰ‪،‬ﻓﻬـﺆﻻﺀ ﻗـﺪ ﺍ‪‬ﺰﻣـﻮﺍ ﻣـﻦ‬
‫ﻧﻔﻮﺳﻬﻢ‪،‬ﻭﺍ‪‬ﺰﻣﻮﺍ ﻣﻦ ﺫﻭﺍﺕ ﺷﺨﺼﻴﺎ‪‬ﻢ ﻭﺇﺭﺍﺩ‪‬ﻢ ﻗﺒﻞ ﺃﻥ ﻳﻬﺰﻣـﻮﺍ ﰲ ﻣﻴـﺎﺩﻳﻦ ﺍﻟﻜﻔـﺎﺡ‬
‫ﻭﺍﳉﻬﺎﺩ‪.‬‬
‫ﻓﺘﺮﻯ ﺍﻟﻮﺍﺣﺪ ﻣﻦ ﻫﺆﻻﺀ ﻟﻴﺲ ﻟﻪ ﻫﻢ ﰲ ﺍﳊﻴﺎﺓ ﺇﻻ ﺃﻥ ﻳﺘﺨﻨﻔﺲ ﰲ ﻣﻈﻬـﺮﻩ‪،‬ﻭﺃﻥ ﻳﺘﺨﻠـﻊ ﰲ‬
‫ﻣﺸﻴﺘﻪ‪،‬ﻭﺃﻥ ﻳﺘﺼﻴﻊ ﰲ ﻣﻨﻄﻘﻪ‪،‬ﻭﺃﻥ ﻳﺒﺤﺚ ﻋﻦ ﺳﺎﻗﻄﺔ ﻣﺜﻠﻪ ﻟﻴﺬﺑﺢ ﺭﺟﻮﻟﺘﻪ ﻋﻨﺪ ﻗﺪﻣﻬﺎ‪،‬ﻭﻳﻘﺘﻞ‬
‫ﺷﺨﺼﻴﺘﻪ ﰲ ﺍﻟﺘﻮﺩﺩ ﺇﻟﻴﻬﺎ‪..‬ﻭﻫﻜﺬﺍ ﻳﺴﲑ ﻣﻦ ﻓﺴﺎﺩ ﺇﱃ ﻓﺴﺎﺩ‪،‬ﻭﻣﻦ ﻣﻴﻮﻋﺔ ﺇﱃ ﻣﻴﻮﻋﺔ ﺣﱴ ﻳﻘﻊ‬
‫ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ ﰲ ﺍﳍﺎﻭﻳﺔ ﺍﻟﱵ ﻓﻴﻬﺎ ﺩﻣﺎﺭﻩ‪،‬ﻭﻫﻼﻛﻪ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻳﺘﻌﲔ ﻋﻠﻰ ﺍﳌﺮﰊ ﺃﻥ ﻳﻬﺬﺏ ﺃﺧﻼﻕ ﺍﻟﻮﻟﺪ ﻭﺃﻥ ﻳﺒﻌﺪﻩ ﻋﻦ ﺻﺤﺒﺔ ﺍﻟﺴﻮﺀ ﻭﺃﻥ ﻳﺮﺑﻄﻪ‬
‫ﺑﺎﻟﺼﺤﺒﺔ ﺍﻟﻄﻴﺒﺔ‪،‬ﻭﻋﻠﻴﻪ ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﺒﺎﺷﺮ ﺍﻟﻮﻟﺪ ﻓﺈﺫﺍ ﻭﺟﺪ ﻣﻨﻪ ﺍﻋﻮﺟﺎﺟﺎ ﺳﺎﺭﻉ ﺑﺘﻘﻮﳝﻪ ﻗﺒـﻞ ﺃﻥ‬
‫‪٢٦٦‬‬
‫ﻳﺘﺄﺻﻞ ﻓﻴﻪ‪.‬‬
‫ﻭﺭﺣﻢ ﺍﷲ ﻣﻦ ﻗﺎﻝ‪:‬‬
‫ﻛﻞ ﻣﻦ ﺃﳘﻞ ﺫﺍﺗ‪‬ﻴﺘ‪‬ﻪ ﻓﻬﻮ ﺃﻭﱃ ﺍﻟﻨﺎﺱ ﹸﻃ ‪‬ﺮﹰﺍ ﺑﺎﻟﻔﻨﺎﺀ‬
‫ﻟﻦ ﻳﺮﻯ ﻣﻦ ﺍﻟﺪﻫﺮ ﺷﺨﺼﻴ‪‬ﺘﻪ ﻛﻞ ﻣﻦ ﻗﻠﹼﺪ ﻋﻴﺶ ﺍﻟﻐ‪‬ﺮﺑﺎﺀ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪:‬ﺃﻧﻮﺍﻉ ﺍﻵﺩﺍﺏ ﺍﻟﻨﺒﻮﻳﺔ ﻟﻸﻃﻔﺎﻝ ‪:‬‬
‫ﺃﺩﺏ ﺍﷲ ﻋﺒﺎﺩﻩ ﺑﺂﺩﺍﺏ ﻛﺜﲑﺓ‪،‬ﻭﻫﺬﻩ ﺍﻵﺩﺍﺏ ﺣﻠﻴﺔ ﺍﳌﺴﻠﻢ ﺗـﺰﻳﻦ ﻧﻔـﺴﻪ ﺍﻟﺒﺎﻃﻨﺔ‪،‬ﻭﺃﻓﻌﺎﻟـﻪ‬
‫ﺍﻟﻈﺎﻫﺮﺓ‪.‬‬
‫ﻭ"ﺍﻷﺩﺏ ﺍﺳﺘﻌﻤﺎﻝ ﻣﺎ ﳛﻤﺪ ﻗﻮﻻ ﻭﻓﻌﻼ‪،‬ﻭﻋﱪ ﺑﻌﻀﻬﻢ ﻋﻨﻪ ﺑﺄﻧﻪ ﺍﻷﺧﺬ ﲟﻜﺎﺭﻡ ﺍﻷﺧـﻼﻕ‪..‬‬
‫ﻭﺍﻷﺩﺏ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﳌﺄﺩﺑﺔ ﻭﻫﻲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﻄﻌﺎﻡ‪،‬ﲰﻲ ﺑﺬﻟﻚ ﻷﻧﻪ ﻳﺪﻋﻲ ﺇﻟﻴﻪ" ‪.‬‬

‫‪ - ٢٦٦‬ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﰲ ﺍﻹﺳﻼﻡ ﻟﻌﻠﻮﺍﻥ ‪(١٣٥ / ١) -‬‬

‫‪١٦٤‬‬
‫ﻭﺗﺮﺗﺒﻂ ﺍﻵﺩﺍﺏ ﺑﺎﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﺭﺗﺒﺎﻃﹰﺎ ﻭﺛﻴﻘﹰﺎ‪،‬ﺫﻟﻚ ﺃﻥ ﺍﻟﻌﻘﻴﺪﺓ ﻫﻲ ﺍﻟﱵ ﲢﻔﺰ ﺍﻹِﻧﺴﺎﻥ ﳓﻮ‬
‫ﺍﻟﺴﻠﻮﻙ ﺍﻟﻄﻴﺐ‪،‬ﻭﺃﻥ ﺍﻧﺘﻔﺎﺀ ﺍﻟﻌﻘﻴﺪﺓ ﻋﻨﺪﻩ ﺳﻴﻘﻮﺩ ﺇﱃ ﻛﻞ ﺍﻻﺣﺘﻤﺎﻻﺕ ﺍﻟـﺴﻠﺒﻴﺔ ﻭﺍﻟﺘﻔﻜـﻚ‬
‫ﻭﺍﻻﳓﺮﺍﻑ‪،‬ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻓﺈﻥ ﺍﻵﺩﺍﺏ ﺍﻹﺳﻼﻣﻴﺔ ﻫﻲ ﻭﻟﻴﺪﺓ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﱵ ﺗﺴﺘﻘﺮ ﰲ ﻗﻠـﺐ‬
‫ﺍﻹﻧﺴﺎﻥ‪،‬ﻭﻫﻲ ﺍﻟﻌﺎﻣﻞ ﺍﶈﺮﻙ ﺍﳌﺆﺛﺮ ﻭﺑﺪﻭﻥ ﺫﻟﻚ ﻻ ﻣﻜﺎﻧﺔ ﻟﻶﺩﺍﺏ ﺑﻐﲑ ﻋﻘﻴﺪﺓ‪.‬ﻭﳍﺬﺍ ﺗﻨﻘﻠﺐ‬
‫ﺍﻵﺩﺍﺏ ﺇﱃ ﻧﺘﺎﺋﺞ ﻋﻜﺴﻴﺔ ﺗﺘﻤﺜﻞ ﰲ ﺍﻟﺴﻠﻮﻙ ﺍﻟﺬﻣﻴﻢ ﻛﺎﻟﺮﺫﺍﺋﻞ ﻭﺍﻟﻔﻮﺍﺣﺶ ﻣﺜﻼ‪،‬ﺫﻟـﻚ ﺇﺫﺍ ﱂ‬
‫‪٢٦٧‬‬
‫ﻳﻜﻦ ﻫﻨﺎﻙ ﻋﻘﻴﺪﺓ ﺛﺎﺑﺘﺔ ﺻﺤﻴﺤﺔ ﺗﺘﻬﺬﺏ ﻣﻌﻬﺎ ﺍﻟﻨﻔﺲ ﻭﻳﺘﻘﻮﻡ ‪‬ﺎ ﺍﻻﻋﻮﺟﺎﺝ‪.‬‬
‫ﺃﻣﺎ ﺍﻷﺩﺏ ﻓﻘﻴﻞ ﻋﻨﻪ‪ ":‬ﻳﺎ ﺑﲏ ﺍﺣﺮﺯ ﺣﻈﻚ ﻣﻦ ﺍﻷﺩﺏ ﻭﻓ ‪‬ﺮﻍ ﻟﻪ ﻗﻠﺒﻚ‪،‬ﻓﺈﻧﻪ ﺃﻋﻈﻢ ﺃﻥ ﳜﺎﻟﻄﻪ‬
‫ﺩﻧﺲ‪،‬ﻭﺍﻋﻠﻢ ﺃﻧﻚ ﺇﺫﺍ ﺍﻗﺘﺮﺑﺖ ﻋﺸﺖ ﺑﻪ‪،‬ﻭﺇﻥ ﺗﻐﺮﺑﺖ ﻛﺎﻥ ﻟﻚ ﻛﺎﻟﺼﺎﺣﺐ ﺍﻟﺬﻱ ﻻ ﻭﺣـﺸﺔ‬
‫‪٢٦٨‬‬
‫ﻣﻌﻪ‪،‬ﻳﺎ ﺑﲏ ﺍﻷﺩﺏ ﻟﻘﺎﺡ ﺍﻟﻌﻘﻞ ﻭﺫﻛﺎﺀ ﺍﻟﻘﻠﺐ ﻭﻋﻨﻮﺍﻥ ﺍﻟﻔﻀﻞ"‬
‫" ﻟﺘﻜﻮﻳﻦ ﺍﳋﻠﻖ ﺍﻟﺴﻮﻱ ﰲ ﺍﻟﻄﻔﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻌﻠﻤﻪ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﻋﻠﻴﻪ ﺍﻟﻘﻴﺎﻡ ‪‬ﺎ ﻭﻫﺬﺍ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﻳﺘﻢ ﺑﺎﻟﻘﺪﻭﺓ ﻭﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻮﺟﻴﻪ‪،‬ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﺍﻟﻄﻔﻞ ﺃﺩﺍﺅﻫﺎ ﻟﻴـﺴﺖ ﺇ ﹼﻻ‬
‫ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﳌﻌﺘﺎﺩﺓ ﳓﻮ ﻧﻔﺴﻪ ﺑﺎﻟﺘﺤﻠﻲ ﺑﺎﻟﺼﺪﻕ ﻭﺍﻷﻣﺎﻧﺔ ﻭﺍﻟﻜﺮﺍﻣﺔ ﻭﺍﳊﻴﺎﺀ‪،....‬ﳑﺎ ﳛﺎﻓﻆ ﻋﻠﻰ‬
‫ﻣﻜﺎﻧﺘﻪ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﻭﺍﺟﺒﺎﺗﻪ ﳓﻮ ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﺍﺣﺘﺮﺍﻡ ﺣﻘﻮﻗﻬﻢ ﻣﻨﺬ ﻭﻗﺖ ﻣﺒﻜﺮ ﺣﱴ ﻳﻜـﻮﻥ‬
‫‪٢٦٩‬‬
‫ﻼ ﰲ ﺗﺼﺮﻓﺎﺗﻪ ﳏﺘﺮﻣﹰﺎ ﳊﻘﻮﻕ ﺍﻟﻐﲑ "‬
‫ﻓﺎﺿ ﹰ‬
‫)‪ (١‬ﺍﻷﺩﺏ ﻣﻊ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪:‬‬
‫ﺍﳌﺴﻠﻢ ﺇﺫﺍ ﻧﻈﺮ ﺇﱃ ﻣﺎ ﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻣﻦ ﻣﻨﻦ ﻻ ﲢﺼﻰ ﻭﻧﻌﻢ ﻻ ﺗﻌﺪ ﺍﻛﺘﻨﻔﺘﻪ ﻣﻦ ﺳﺎﻋﺔ ﻋﻠﻮﻗﻪ‬
‫ﻧﻄﻔﺔ ﰲ ﺭﺣﻢ ﺃﻣﻪ ﻭﺗﺴﺎﻳﺮﻩ ﺇﱃ ﺃﻥ ﻳﻠﻘﻰ ﺭﺑﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﻴﺸﻜﺮ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﺎ ﺑﻠﺴﺎﻧﻪ‬
‫ﺑﺎﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ ﲟﺎ ﻫﻮ ﺃﻫﻠﻪ ﻭﲜﻮﺍﺭﺣﻪ ﺑﺘﺴﺨﲑﻫﺎ ﰲ ﻃﺎﻋﺘﻪ ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﺃﺩﺑﺎ ﻣﻨﻪ ﻣﻊ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ‪،‬ﺇﺫ ﻟﻴﺲ ﻣﻦ ﺍﻷﺩﺏ ﰲ ﺷﻲﺀ ﻛﻔﺮﺍﻥ ﺍﻟﻨﻌﻢ ﻭﺟﺤﻮﺩ ﻓﻀﻞ ﺍﳌﻌﻢ ﻭﺍﻟﺘﻨﻜﺮ ﻟﻪ ﻭﻹﺣﺴﺎﻧﻪ‬
‫ﻀ ‪‬ﺮ ﹶﻓِﺈﹶﻟﻴ‪‬ـ ِﻪ‬
‫ﺴ ﹸﻜ ‪‬ﻢ ﺍﻟـ ‪‬‬
‫ﻭﺇﻧﻌﺎﻣﻪ ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻳﻘﻮﻝ‪ }:‬ﻭﻣ‪‬ﺎ ِﺑﻜﹸﻢ ﻣ‪‬ﻦ ‪‬ﻧ ‪‬ﻌ ‪‬ﻤ ٍﺔ ﹶﻓ ِﻤ ‪‬ﻦ ﺍﻟﹼﻠ ِﻪ ﹸﺛﻢ‪ِ ‬ﺇﺫﹶﺍ ﻣ‪‬ـ ‪‬‬

‫‪ - ٢٦٧‬ﻣﻌﺎﱂ ﺃﺻﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺧﻼﻝ ﻭﺻﺎﻳﺎ ﻟﻘﻤﺎﻥ ﻻﺑﻨﻪ‬

‫‪ - ٢٦٨‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪ ٣٠٥‬ﺑﻮﺍﺳﻄﻪ ﳏﻤﺪ ﺍﻟﺪﻳﻠﻤﻲ‪ ،‬ﺇﺭﺷﺎﺩ‬
‫ﺍﻟﻘﻠﻮﺏ‪ ،‬ﺹ ‪١٦٠‬‬
‫‪ - ٢٦٩‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪٣١٢-٣١١‬‬
‫‪١٦٥‬‬
‫ﺤﺼ‪‬ﻮﻫ‪‬ﺎ ِﺇ ﱠﻥ ﺍﻟﻠﹼـ ‪‬ﻪ‬
‫ﺠﹶﺄﺭ‪‬ﻭ ﹶﻥ{ )‪ (٥٣‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪،‬ﻭﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ } ‪‬ﻭﺇِﻥ ‪‬ﺗ ‪‬ﻌﺪ‪‬ﻭﹾﺍ ِﻧ ‪‬ﻌ ‪‬ﻤ ﹶﺔ ﺍﻟﹼﻠ ِﻪ ﹶﻻ ‪‬ﺗ ‪‬‬
‫‪‬ﺗ ‪‬‬
‫ﹶﻟ ‪‬ﻐﻔﹸﻮ ‪‬ﺭ ‪‬ﺭﺣِﻴ ‪‬ﻢ{ )‪ (١٨‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪،‬ﻭﻳﻘﻮﻝ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ }ﻓﹶﺎ ﹾﺫ ﹸﻛﺮ‪‬ﻭﻧِﻲ ﹶﺃ ﹾﺫ ﹸﻛ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ﻭ‪‬ﺍﺷ‪‬ـ ﹸﻜﺮ‪‬ﻭﹾﺍ‬
‫ﻟِﻲ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ﹾﻜ ﹸﻔﺮ‪‬ﻭ ِﻥ{ )‪ (١٥٢‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.‬‬
‫ﻭﻳﻨﻈﺮ ﺍﳌﺴﻠﻢ ﺇﱃ ﻋﻠﻤﻪ ﺗﻌﺎﱃ ﺑﻪ ﻭﺍﻃﻼﻋﻪ ﻋﻠﻰ ﲨﻴﻊ ﺃﺣﻮﺍﻟﻪ ﻓﻴﻤﺘﻠﺊ ﻗﻠﺒﻪ ﻣﻨﻪ ﻣﻬﺎﺑﺔ ﻭﻧﻔﺴﻪ ﻟﻪ‬
‫ﻭﻗﺎﺭﺍ ﻭﺗﻌﻈﻴﻤﺎ ﻓﻴﺨﺠ ﹸﻞ ﻣﻦ ﻣﻌﺼﻴﺘﻪ ﻭﻳﺴﺘﺤﲕ ﻣﻦ ﳐﺎﻟﻔﺘﻪ ﻭﺍﳋﺮﻭﺝ ﻋﻦ ﻃﺎﻋﺘﻪ ﻓﻴﻜﻮﻥ ﻫـﺬﺍ‬
‫ﺃﺩﺑﺎ ﻣﻊ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪،‬ﺇﺫ ﻟﻴﺲ ﻣﻦ ﺍﻷﺩﺏ ﰱ ﺷﻲﺀ ﺃﻥ ﳚﺎﻫﺮ ﺍﻟﻌﺒﺪ ﺳﻴﺪﻩ ﺑﺎﳌﻌﺎﺻـﻲ ﺃﻭ‬
‫ﻳﻘﺎﺑﻠﻪ ﺑﺎﻟﻘﺒﺎﺋﺢ ﻭﺍﻟﺮﺫﺍﺋﻞ ﻭﻫﻮ ﻳﺸﻬﺪﻩ ﻭﻳﻨﻈﺮ ﺇﻟﻴﻪ ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻣ‪‬ﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻟﹶﺎ ‪‬ﺗ ‪‬ﺮﺟ‪‬ﻮ ﹶﻥ ِﻟﱠﻠ ِﻪ ‪‬ﻭﻗﹶـﺎﺭ‪‬ﺍ‬
‫ﺴﺮ‪‬ﻭ ﹶﻥ‬
‫)‪ (١٣‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺧﹶﻠ ﹶﻘ ﹸﻜ ‪‬ﻢ ﹶﺃ ﹾﻃﻮ‪‬ﺍﺭ‪‬ﺍ )‪] {(١٤‬ﻧﻮﺡ‪،[١٤،١٣:‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻭ‪‬ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﻣ‪‬ﺎ ﺗ‪‬ـ ِ‬
‫‪‬ﻭﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﻌِﻠﻨ‪‬ﻮ ﹶﻥ{ )‪ (١٩‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻭﻣ‪‬ﺎ ‪‬ﺗﻜﹸﻮ ﹸﻥ ﻓِﻲ ‪‬ﺷ ﹾﺄ ٍﻥ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺗ‪‬ﺘﻠﹸﻮ ِﻣ‪‬ﻨ ‪‬ﻪ ﻣِﻦ ﹸﻗ ‪‬ﺮﺁ ٍﻥ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ِﻣ ‪‬ﻦ ‪‬ﻋﻤ‪‬ـ ٍﻞ ِﺇ ﱠﻻ ﹸﻛﻨ‪‬ـﺎ‬
‫ﺽ ‪‬ﻭ ﹶﻻ ﻓِـﻲ‬ ‫ﻚ ﻣِﻦ ‪‬ﻣﹾﺜﻘﹶﺎ ِﻝ ﹶﺫ ‪‬ﺭ ٍﺓ ﻓِـﻲ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﺏ ﻋ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﺷﻬ‪‬ﻮﺩ‪‬ﺍ ِﺇ ﹾﺫ ‪‬ﺗﻔِﻴﻀ‪‬ﻮ ﹶﻥ ﻓِﻴ ِﻪ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ ‪‬ﺰ ‪‬‬
‫ﲔ{ )‪ (٦١‬ﺳﻮﺭﺓ ﻳﻮﻧﺲ‪.‬‬ ‫ﺏ ‪‬ﻣِﺒ ٍ‬ ‫ﻚ ﻭ‪‬ﻻ ﹶﺃ ﹾﻛ‪‬ﺒ ‪‬ﺮ ِﺇ ﱠﻻ ﻓِﻲ ِﻛﺘ‪‬ﺎ ٍ‬ ‫ﺻﻐ‪ ‬ﺮ ﻣِﻦ ﹶﺫِﻟ ‪‬‬ ‫ﺴﻤ‪‬ﺎﺀ ‪‬ﻭ ﹶﻻ ﹶﺃ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﺹ ِﺑ ِﻪ‪،‬ﹶﺃ ‪‬ﻭ ﻣ‪‬ـﺎ‬
‫ﺠﻤِﻴ ِﻊ ﹶﺃ ‪‬ﺣﻮ‪‬ﺍ ِﻝ ‪‬ﺭﺳ‪‬ﻮِﻟ ِﻪ ‪‬ﻭﹸﺃﻣ‪‬ﻮ ِﺭ ِﻩ‪ ،‬ﺳﻮ‪‬ﺍ ٌﺀ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﻣ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ﺧ‪‬ﺎ ‪‬‬ ‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﺑﹶﺄ‪‬ﻧ ‪‬ﻪ ﻋ‪‬ﺎِﻟﻢ‪ ‬ﺑ ِ‬ ‫ﺨِﺒ ‪‬ﺮ ﺍ َ‬ ‫‪‬ﻳ ‪‬‬
‫ﷲ ‪‬ﺗ ‪‬ﻌ‪‬ﺒﺪﹰﺍ ‪‬ﻭ‪‬ﺗ ‪‬ﻬﺠ‪‬ﺪﹰﺍ‬
‫ﻚ ِﻣﻦ‪ ‬ﹸﻗﺮ‪‬ﺁ ٍﻥ ﹶﺃ‪‬ﻧ ‪‬ﺰﹶﻟ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍ ُ‬ ‫ﺸﺆ‪‬ﻭ ِﻥ ﺍﻟ ‪‬ﺪ ‪‬ﻋ ‪‬ﻮ ِﺓ‪ ،‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻻ ‪‬ﻳ‪‬ﺘﻠﹸﻮ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺟ ِﻞ ﹶﺫِﻟ ‪‬‬‫‪‬ﻫ ‪‬ﻮ ‪‬ﻣ‪‬ﺘ ‪‬ﻌﱢﻠ ‪‬ﻖ ِﺑ ‪‬‬
‫ﲔ ‪‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ِﻫ ‪‬ﻢ‪ِ،‬ﺑ ‪‬ﻌ ‪‬ﻤ ٍﻞ ﺻ‪‬ﺎِﻟ ٍﺢ ﹶﺃ ‪‬ﻭ ﹶﻏﻴ‪‬ـ ِﺮ‬ ‫ﺱ‪ِ ،‬ﻣ ‪‬ﻦ ﺍ ﹸﳌ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺱ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳﻘﹸﻮ ‪‬ﻡ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ِﺑ ِﻪ‪،‬ﹶﺃ ‪‬ﻭ ‪‬ﺗ‪‬ﺒﻠِﻴﻐﹰﺎ ﹶﻟ ‪‬ﻪ ﻟِﻠﻨ‪‬ﺎ ِ‬
‫ﺤ ﹶﻔﻈﹸـ ‪‬ﻪ ﹶﻟ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭ‪‬ﻳﺠ‪‬ـ ِﺰﻳ ِﻬ ‪‬ﻢ ِﺑ ِﻪ‪ ،‬ﻭﹶﺃﻧ‪‬ـ ‪‬ﻪ‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﺭﻗِﻴﺒﹰﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﹶﻓ‪‬ﻴ ‪‬‬‫ﺻ ِﻐ ٍﲑ‪ِ،‬ﺇ ﱠﻻ ﻛﹶﺎ ﹶﻥ ﺍ ُ‬
‫ﺻ‪‬ﺎِﻟ ٍﺢ‪ ،‬ﹶﻛِﺒ ٍﲑ ﹶﺃ ‪‬ﻭ ‪‬‬
‫ﺻ ‪‬ﻐ ‪‬ﺮ ﹶﺃ ‪‬ﻭ ﹶﻛ‪‬ﺒﺮ‪ ‬ﺣﺘ‪‬ﻰ ‪‬ﻭﹶﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ِﻣﹾﺜﻘﹶـﺎ ﹶﻝ ﹶﺫ ‪‬ﺭ ٍﺓ‪،‬ﹶﺃ ‪‬ﻭ ﹶﺃ ‪‬ﺩﻧ‪‬ـﻰ ﻣِـ ‪‬ﻦ‬ ‫ﺐ ‪‬ﻋ ‪‬ﻦ ِﻋ ﹾﻠ ِﻤ ِﻪ ﺷ‪‬ﻲ ٌﺀ ‪‬‬‫ﻼ ‪‬ﻳﻐِﻴ ‪‬‬ ‫‪‬ﺗﻌ‪‬ﺎﻟﹶى ﹶ‬
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‫ﲔ‪.‬‬ ‫ﺏ ‪‬ﻣِﺒ ٍ‬ ‫ﺤﺼ‪‬ﻰ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﻓِﻲ ِﻛﺘ‪‬ﺎ ٍ‬ ‫ﻚ‪ ،‬ﹶﻓ ﹸﻜ ﱡﻞ ﺷ‪‬ﻲ ٍﺀ ‪‬ﻣ ‪‬‬‫ﹶﺫِﻟ ‪‬‬
‫ﻭﻳﻨﻈﺮ ﺍﳌﺴﻠﻢ ﺇﻟﻴﻪ ﺗﻌﺎﱃ ﻭﻗﺪ ﻗﺪﺭ ﻋﻠﻴﻪ ﻭﺃﺧﺬ ﺑﻨﺎﺻﻴﺘﻪ ﻭﺃﻧﻪ ﻻ ﻣﻔ ‪‬ﺮ ﻟﻪ ﻭﻻ ﻣﻬﺮﺏ ﻭﻻ ﻣﻨﺠـﺎ‬
‫ﻭﻻ ﻣﻠﺠﺄ ﻣﻨﻪ ﺇﻻ ﺇﻟﻴﻪ ﻓﻴﻔﺮ ﺇﻟﻴﻪ ﺗﻌﺎﱃ ﻭﻳﻄﺮﺡ ﺑﲔ ﻳﺪﻳﻪ ﻭﻳﻔﻮﺽ ﺃﻣﺮﻩ ﺇﻟﻴﻪ ﻭﻳﺘﻮﻛـﻞ ﻋﻠﻴـﻪ‬
‫ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﺃﺩﺑﹰﺎ ﻣﻨﻪ ﻣﻊ ﺭﺑﻪ ﻭﺧﺎﻟﻘﻪ ﺇﺫ ﻟﻴﺲ ﻣﻦ ﺍﻷﺩﺏ ﰲ ﺷﺲﺀ ﺍﻟﻔﺮﺍﺭ ﳑﺎ ﻻ ﻣﻔﺮ ﻣﻨﻪ ﻭﻻ‬
‫ﻣﻬﺮﺏ ﻭﻻ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ‪‬ﻣﻦ ﻻ ﻗﺪﺭﻩ ﻟﻪ ﻭﻻ ﺍﻻﺗﻜﺎﻝ ﻋﻠﻰ ‪‬ﻣﻦ ﻻ ﺣﻮﻝ ﻭﻻ ﻗـﻮﺓ ﻟـﻪ‪،‬ﻗﺎﻝ‬

‫‪ - ٢٧٠‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(١٤٢٦ / ١) -‬‬

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‫ﺻ‪‬ﻴِﺘﻬ‪‬ﺎ ِﺇ ﱠﻥ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﻋﻠﹶـﻰ‬
‫ﺖ ‪‬ﻋﻠﹶﻰ ﺍﻟﹼﻠ ِﻪ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﻭ ‪‬ﺭ‪‬ﺑﻜﹸﻢ ﻣ‪‬ﺎ ﻣِﻦ ﺩ‪‬ﺁ‪‬ﺑ ٍﺔ ِﺇ ﱠﻻ ‪‬ﻫ ‪‬ﻮ ﺁ ِﺧﺬﹲ ِﺑﻨ‪‬ﺎ ِ‬
‫ﺗﻌﺎﱃ‪ِ}:‬ﺇﻧ‪‬ﻲ ‪‬ﺗ ‪‬ﻮ ﱠﻛ ﹾﻠ ‪‬‬
‫ﺴ‪‬ﺘﻘِﻴ ٍﻢ { )‪ (٥٦‬ﺳﻮﺭﺓ ﻫﻮﺩ‬ ‫ﻁ ‪‬ﻣ ‪‬‬ ‫ﺻﺮ‪‬ﺍ ٍ‬ ‫ِ‬
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‫ﺕ ﹸﻛﻠﱠﻬﺎ‪ ،‬ﻭ ‪‬ﺟ ‪‬ﻌﹶﻠﻬ‪‬ﺎ ‪‬ﺗﺤ‪‬ـ ‪‬‬
‫ﺨﻠﹸﻮﻗﹶﺎ ِ‬ ‫ﳊ ‪‬ﻖ‪ ،‬ﺧﹶﻠ ‪‬ﻖ ﺍ ﹶﳌ ‪‬‬
‫ﷲ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﻭ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﺍ ﹶ‬
‫ﺖ ﹸﺃﻣ‪‬ﻮﺭِﻱ ﺇﱃ ﺍ ِ‬‫ِﺇﻧ‪‬ﻲ ‪‬ﻭ ﱠﻛ ﹾﻠ ‪‬‬
‫ﺠﺮِﻱ ‪‬ﻋﻠﹶـﻰ‬‫ﹶﻗ ‪‬ﻬ ِﺮ ِﻩ ‪‬ﻭ ‪‬ﺳ ﹾﻠﻄﹶﺎِﻧ ِﻪ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﳊﹶﺎ ِﻛ ‪‬ﻢ ﺍﻟﻌ‪‬ﺎ ِﺩ ﹸﻝ ﺍﻟﺬِﻱ ﹶﻻ ‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ﻓِﻲ ‪‬ﺣ ﹾﻜ ِﻤ ِﻪ‪ .‬ﻭﹶﺃ ﹾﻓﻌ‪‬ﺎﹸﻟ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﱃ‪،‬ﺗ ‪‬‬
‫ﳊ ‪‬ﻖ ﻭ‪‬ﺍﻟ ‪‬ﻌ ‪‬ﺪ ِﻝ ﻓِﻲ ‪‬ﻣ ﹾﻠ ِﻜ ِﻪ ‪.‬‬
‫ﻃﹶﺮﻳ ِﻖ ﺍ ﹶ‬
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‫ﺿ ‪‬ﺮﹰﺍ ‪‬ﻭ ﹶﻻ ‪‬ﻧﻔﹾﻌﹰﺎ ‪.‬‬
‫ﺴﻬ‪‬ﺎ ‪‬‬
‫ﻚ ِﻟ‪‬ﻨ ﹾﻔ ِ‬
‫ﻀ ‪‬ﺮ ‪‬ﻭ ﹶﻻ ‪‬ﺗ‪‬ﻨ ﹶﻔ ‪‬ﻊ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﻤِﻠ ‪‬‬
‫ﺻﻨ‪‬ﺎ ‪‬ﻡ ﻭ‪‬ﺍ َﻷ ‪‬ﻭﺛﹶﺎ ﹸﻥ ﹶﻓ ِﻬ ‪‬ﻲ ِﺣﺠ‪‬ﺎ ‪‬ﺭ ﹲﺓ ﹶﻻ ‪‬ﺗ ‪‬‬ ‫ﹶﺃﻣ‪‬ﺎ ﺍ َﻷ ‪‬‬
‫ﲔ{ )‪ (٥٠‬ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ‬ ‫ﻭﻗﺎﻝ‪}:‬ﹶﻓ ِﻔﺮ‪‬ﻭﺍ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ِﺇﻧ‪‬ﻲ ﹶﻟﻜﹸﻢ ‪‬ﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻧﺬِﻳ ‪‬ﺮ ‪‬ﻣِﺒ ‪‬‬
‫ﺱ‪،‬ﻭ‪‬ﺃ ‪‬ﺳ ِﺮﻋ‪‬ﻮﺍ ﺇﱃ ﻃﹶﺎ ‪‬ﻋِﺘ ِﻪ‪،‬ﻭ‪‬ﺍﻋ‪‬ﺘ ِﻤﺪ‪‬ﻭﺍ ‪‬ﻋﻠﹶﻴﻪ ﰲ ﺟ‪‬ﻤﻴ ِﻊ ﹸﺃﻣ‪‬ﻮ ِﺭ ﹸﻛ ‪‬ﻢ‪،‬ﻓﹶـﺈﱐ‬ ‫ﷲ ﻳ‪‬ﺎ ﹶﺃﻳ‪‬ﻬﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻓﹶﺎﳉﹶﺆﻭﺍ ﺇﱃ ﺍ ِ‬
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‫ﹶﻟﻜﹸﻢ ِﻣ‪‬ﻨ ‪‬ﻪ ﻧ‪‬ﺬﻳ ‪‬ﺮ‪،‬ﺃﻧ ِﺬ ‪‬ﺭﻛﹸﻢ ِﻋﻘﹶﺎﺑ‪‬ﻪ‪،‬ﻭ‪‬ﺃ ‪‬ﺧ ‪‬ﻮﹸﻓ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ﻋ‪‬ﺬﺍﺑِﻪ ﺍﻟﺬِﻱ ﺃﻧ ‪‬ﺰﹶﻟ ‪‬ﻪ ﺑﺎﻷ ‪‬ﻣ ِﻢ ﺍﳋﹶﺎﻟﻴ ِﺔ ﺍﻟﱵ ﻛﹶـ ﱠﺬ‪‬ﺑ ‪‬‬
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‫ﺤﺬﹸﺭﻭﻩ ‪.‬‬ ‫ﺐ ‪‬ﻋﻠﹶﻴ ﹸﻜ ‪‬ﻢ ﺃ ﹾﻥ ‪‬ﺗ ‪‬‬ ‫ﺠ ‪‬‬ ‫ﺕ ِﺑ ‪‬ﺮﺑ‪‬ﻬﺎ‪ ،‬ﻭﺇِﱐ ‪‬ﻣ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﹶﻟﻜﹸﻢ ﻣ‪‬ﺎ ‪‬ﻳ ِ‬
‫‪‬ﺭ ‪‬ﺳﻠﹶﻬﺎ‪ ،‬ﻭ ﹶﻛﻔﹶﺮ ‪‬‬
‫ﺏ ﻓﹶـِﺈﺫﹶﺍ‬
‫ﻼ ِﻥ ِﻣ ‪‬ﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﺨ‪‬ﺎﻓﹸﻮ ﹶﻥ ﹶﺃ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬﻤ‪‬ﺎ ﺍ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﹾﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﹾﻟﺒ‪‬ـﺎ ‪‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬ﺟ ﹶ‬
‫ﲔ{ )‪ (٢٣‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪.‬‬‫‪‬ﺩ ‪‬ﺧ ﹾﻠ‪‬ﺘﻤ‪‬ﻮ ‪‬ﻩ ﹶﻓِﺈ‪‬ﻧ ﹸﻜ ‪‬ﻢ ﻏﹶﺎِﻟﺒ‪‬ﻮ ﹶﻥ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍﻟﹼﻠ ِﻪ ﹶﻓ‪‬ﺘ ‪‬ﻮ ﱠﻛﻠﹸﻮﹾﺍ ﺇِﻥ ﻛﹸﻨﺘ‪‬ﻢ ‪‬ﻣ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﻭﻳﻨﻈﺮ ﺍﳌﺴﻠﻢ ﺇﱃ ﺍﻟﻄﺎﻑ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﰲ ﲨﻴﻊ ﺍﻷﻣﻮﺭ ﻭﺇﱃ ﺭﲪﺘﻪ ﻟﻪ ﻭﻟﺴﺎﺋﺮ ﺧﻠﻘﻪ ﻓﻴﻄﻤـﻊ‬
‫ﰲ ﺍﳌﺰﻳﺪ ﻣﻦ ﺫﻟﻚ ﻓﻴﺘﻀﺮﻉ ﻟﻪ ﲞﺎﻟﺺ ﺍﻟﻀﺮﺍﻋﺔ ﻭﺍﻟﺪﻋﺎﺀ ﻭﻳﺘﻮﺳﻞ ﺇﻟﻴﻪ ﺑﻄﻴﺐ ﺍﻟﻘﻮﻝ ﻭﺻـﺎﱀ‬
‫ﺍﻟﻌﻤﻞ ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﺃﺩﺑﺎ ﻣﻊ ﺍﷲ ﻣﻮﻻﻩ‪،‬ﺇﺫ ﻟﻴﺲ ﻣﻦ ﺍﻷﺩﺏ ﰲ ﺷﻲﺀ ﺍﻟﻴﺄﺱ ﻣﻦ ﺭﲪـﺔ ﺍﻟـﱵ‬
‫ﻭﺳﻌﺖ ﻛﻞ ﺷﻲﺀ ﻭﻻ ﺍﻟﻘﻨﻮﻁ ﻣﻦ ﺇﺣﺴﺎﻧﻪ ﺍﻟﺬﻱ ﻗﺪ ﻋﻢ ﺍﻟﱪﺍﻳﺎ ‪.‬‬
‫ﺐ‬
‫ﻚ ﻗﹶﺎ ﹶﻝ ‪‬ﻋﺬﹶﺍﺑِﻲ ﹸﺃﺻِﻴ ‪‬‬ ‫ﺴ‪‬ﻨ ﹰﺔ ‪‬ﻭﻓِﻲ ﺍﻟﹾﺂ ِﺧ ‪‬ﺮ ِﺓ ِﺇﻧ‪‬ﺎ ‪‬ﻫ ‪‬ﺪﻧ‪‬ﺎ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺐ ﹶﻟﻨ‪‬ﺎ ﻓِﻲ ‪‬ﻫ ِﺬ ِﻩ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﺣ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻭ‪‬ﺍ ﹾﻛ‪‬ﺘ ‪‬‬
‫ﺴﹶﺄ ﹾﻛ‪‬ﺘ‪‬ﺒﻬ‪‬ﺎ ِﻟﱠﻠﺬِﻳ ‪‬ﻦ ‪‬ﻳ‪‬ﺘﻘﹸﻮ ﹶﻥ ‪‬ﻭ‪‬ﻳ ‪‬ﺆﺗ‪‬ﻮ ﹶﻥ ﺍﻟ ‪‬ﺰﻛﹶﺎ ﹶﺓ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻫ‪‬ﻢ‬
‫ﺖ ﹸﻛ ﱠﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﻓ ‪‬‬ ‫ِﺑ ِﻪ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺷ‪‬ﺎ ُﺀ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤﺘِﻲ ﻭ‪ِ ‬ﺳ ‪‬ﻌ ‪‬‬
‫ﺑِﺂﻳ‪‬ﺎِﺗﻨ‪‬ﺎ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ{ )‪ (١٥٦‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ‪.‬‬
‫ﺴ ﹶﻄ ٍﺔ‬
‫ﻚ } ﻭﺍﻛﺘﺐ ﹶﻟﻨ‪‬ﺎ { ‪‬ﺣﻴ‪‬ﺎ ﹰﺓ ﹶﻃ‪‬ﻴ‪‬ﺒ ﹰﺔ ﻓِﻲ ﻫ ِﺬ ِﻩ ﺍﻟﺪ‪‬ﻧﻴﺎ‪ِ ،‬ﻣ ‪‬ﻦ ﻋ‪‬ﺎﻓِﻴ ٍﺔ ‪‬ﻭ‪‬ﺑ ‪‬‬ ‫ﻀِﻠ ‪‬‬ ‫ﻚ ‪‬ﻭﹶﻓ ‪‬‬ ‫ﺖ ﹶﻟﻨ‪‬ﺎ‪ِ،‬ﺑ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤِﺘ ‪‬‬
‫‪‬ﻭﹶﺃﹾﺛِﺒ ‪‬‬
‫ﻚ‪ِ،‬ﺇ‪‬ﻧﻨ‪‬ﺎ ‪‬ﺗ‪‬ﺒﻨ‪‬ـﺎ‬‫ﺿﻮ‪‬ﺍِﻧ ‪‬‬‫ﳉ‪‬ﻨ ِﺔ‪ ،‬ﻭ‪‬ﻧ‪‬ﻴ ِﻞ ِﺭ ‪‬‬
‫ﺴ‪‬ﻨ ٍﺔ ﻓِﻲ ﺍﻵ ِﺧ ‪‬ﺮ ِﺓ ِﺑ ‪‬ﺪﺧ‪‬ﻮ ِﻝ ﺍ ﹶ‬ ‫ﻕ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻮﻓِﻴ ٍﻖ ِﻟﻄﹶﺎ ‪‬ﻋ ِﺔ‪ ،‬ﻭ ‪‬ﻣﺜﹸﻮ‪‬ﺑ ٍﺔ ‪‬ﺣ ‪‬‬
‫ﰲ ﺍﻟ ‪‬ﺮ ‪‬ﺯ ِ‬
‫ﺼ ِﲑ ﺍﻟ ‪‬ﻌﻘﹶﻼ ِﺀ ِﻣﻨ‪‬ﺎ ﻓِـﻲ‬ ‫ﺠ ِﻞ‪ ،‬ﻭ ِﻣ ‪‬ﻦ ‪‬ﺗ ﹾﻘ ِ‬
‫ﻁ ِﻣ ‪‬ﻦ ‪‬ﺳ ﹶﻔﻬ‪‬ﺎِﺋﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ِﺓ ﺍﻟ ِﻌ ‪‬‬
‫ﻚ { ِﻣﻤ‪‬ﺎ ﹶﻓ ‪‬ﺮ ﹶ‬ ‫ﻚ } ‪‬ﻫ ‪‬ﺪﻧ‪‬ﺂ ِﺇﹶﻟ‪‬ﻴ ‪‬‬ ‫ِﺇﹶﻟ‪‬ﻴ ‪‬‬

‫‪ - ٢٧١‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(١٥٣٠ / ١) -‬‬

‫‪ - ٢٧٢‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٤٦٠٤ / ١) -‬‬
‫‪١٦٧‬‬
‫ﺖ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ‪‬ﻋﺬﹶﺍﺑِﻲ‬
‫ﻼ‪:‬ﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﺃ ‪‬ﻭ ‪‬ﺟ‪‬ﺒ ‪‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻋﻠﹶﻰ ‪‬ﺩﻋ‪‬ﺎ ِﺀ ﻣ‪‬ﻮﺳ‪‬ﻰ ﻗﹶﺎِﺋ ﹰ‬
‫‪‬ﻧ ‪‬ﻬِﻴ ِﻬ ‪‬ﻢ ﻭ‪‬ﺍ ِﻹ‪‬ﻧﻜﹶﺎ ِﺭ ‪‬ﻋﻠﹶﻴ ِﻬ ‪‬ﻢ‪ .‬ﻭﺭ‪ ‬ﺩ ﺍ ُ‬
‫ﺖ‬‫ﺐ ِﺑ ِﻪ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺷ‪‬ﺎ ُﺀ ِﻣ ‪‬ﻦ ﺍﻟ ﹸﻜﻔﱠﺎ ِﺭ ﻭ‪‬ﺍﻟ ‪‬ﻌﺼ‪‬ﺎ ِﺓ‪،‬ﺍﻟﺬِﻳ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳﺘ‪‬ﻮﺑ‪‬ﻮﺍ‪،‬ﹶﺃﻣ‪‬ﺎ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤﺘِﻲ ﹶﻓﻘﹶـ ‪‬ﺪ ‪‬ﻭﺳِـ ‪‬ﻌ ‪‬‬‫ﺻﹰﺎ ﹸﺃﺻِﻴ ‪‬‬ ‫ﺧ‪‬ﺎ ‪‬‬
‫ﺖ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤﺘِﻲ ِﺑ ‪‬ﻤﺸِﻴﹶﺌﺘِﻲ ِﻟﱠﻠﺬِﻳ ‪‬ﻦ ‪‬ﻳ‪‬ﺘﻘﹸﻮ ﹶﻥ ﺍﻟ ﹸﻜﻔﹾـ ‪‬ﺮ ﻭ‪‬ﺍ ﹶﳌﻌ‪‬ﺎﺻِـ ‪‬ﻲ‪ ،‬ﻭ‪‬ﻳ ‪‬ﺆﺩ‪‬ﻭ ﹶﻥ ﺍﻟ ‪‬ﺰﻛﹶـﺎ ﹶﺓ‬ ‫ﹸﻛ ﱠﻞ ﺷ‪‬ﻲ ٍﺀ‪ ،‬ﻭ ‪‬ﺳﹸﺄﹾﺛِﺒ ‪‬‬
‫ﺠﻤِﻴـ ِﻊ‬ ‫ﺼ ‪‬ﺪﻗﹸﻮ ﹶﻥ ِﺑ ‪‬‬‫ﺕ ﺍﻟﺘِﻲ ‪‬ﺗ‪‬ﺘ ‪‬ﺰﻛﱠﻰ ِﺑﻬ‪‬ﺎ ‪‬ﻧﻔﹸﻮ ‪‬ﺳ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭِﻟﱠﻠﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺼ ‪‬ﺪﻗﹶﺎ ِ‬
‫ﺿ ﹶﺔ‪ ،‬ﻭ‪‬ﻳ ‪‬ﺆﺗ‪‬ﻮ ﹶﻥ ﺍﻟ ‪‬‬
‫ﺍ ﹶﳌ ﹾﻔﺮ‪‬ﻭ ‪‬‬
‫‪٢٧٣‬‬
‫ﺼ ‪‬ﺪﻗﹸﻮ ﹶﻥ ‪‬ﺭ ‪‬ﺳﻠِﻲ‪ ،‬ﻭﻣ‪‬ﺎ ﺟ‪‬ﺎﺅ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ِﺑ ِﻪ ‪.‬‬ ‫ﺁﻳ‪‬ﺎﺗِﻲ ﺍﻟﺪ‪‬ﺍﱠﻟ ِﺔ ‪‬ﻋﻠﹶﻰ ﺍﻟﻮ ‪‬ﺣﺪ‪‬ﺍِﻧ‪‬ﻴ ِﺔ‪ ،‬ﻭ‪‬ﻳ ‪‬‬
‫ﻱ ﺍﻟ ‪‬ﻌﺰِﻳـ ‪‬ﺰ { )‪ (١٩‬ﺳـﻮﺭﺓ‬ ‫ﻕ ﻣ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎﺀ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟﻘﹶـ ِﻮ ‪‬‬ ‫ﻒ ِﺑ ِﻌﺒ‪‬ﺎ ِﺩ ِﻩ ‪‬ﻳ ‪‬ﺮ ‪‬ﺯ ‪‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟﻄِﻴ ‪‬‬
‫ﺍﻟﺸﻮﺭﻯ‪.‬‬
‫ﻕ ‪‬ﻋﻠﹶـﻰ‬
‫ﻚ ﺍﻟ‪‬ﺒ ‪‬ﺮ ﻭﺍﻟﻔﹶﺎ ِﺟ ‪‬ﺮ‪ ،‬ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬ﻊ ﺍﻟ ‪‬ﺮ ‪‬ﺯ ‪‬‬‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻋ ‪‬ﻦ ﹸﻟ ﹾﻄ ِﻔ ِﻪ ِﺑ ِﻌﺒ‪‬ﺎ ِﺩ ِﻩ ‪‬ﺳﻮ‪‬ﺍ ٌﺀ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﺨِﺒ ‪‬ﺮ ﺍ ُ‬
‫‪‬ﻳ ‪‬‬
‫‪٢٧٤‬‬
‫ﻱ ﺍﻟﺬِﻱ ﹶﻻ ‪‬ﻳﻐ‪‬ﺎﻟﹶﺐ‪،‬ﺍﻟ ‪‬ﻌﺰِﻳ ‪‬ﺰ ﺍﻟﺬِﻱ ﹶﻻ ‪‬ﻳ ﹾﻘ ‪‬ﻬ ‪‬ﺮ ‪.‬‬ ‫ﻼ َﺀ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﻟ ﹶﻘ ِﻮ ‪‬‬
‫‪‬ﻣ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ‪ ،‬ﻭ‪‬ﻳ ‪‬ﺪﹶﻓ ‪‬ﻊ ‪‬ﻋ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳﺮِﻳ ‪‬ﺪ ﺍﻟ‪‬ﺒ ﹶ‬
‫ﻒ‬
‫ﺴﺴ‪‬ﻮﹾﺍ ﻣِـﻦ ﻳ‪‬ﻮﺳ‪‬ـ ‪‬‬ ‫ﺤ‪‬‬‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﻨﱯ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪}:‬ﻳ‪‬ﺎ ‪‬ﺑِﻨ ‪‬ﻲ ﺍ ﹾﺫ ‪‬ﻫﺒ‪‬ﻮﹾﺍ ﹶﻓ‪‬ﺘ ‪‬‬
‫ﺡ ﺍﻟﹼﻠ ِﻪ ِﺇ ﱠﻻ ﺍﹾﻟﻘﹶـ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟﻜﹶـﺎِﻓﺮ‪‬ﻭ ﹶﻥ { )‪(٨٧‬‬ ‫ﺱ ﻣِﻦ ‪‬ﺭ ‪‬ﻭ ِ‬
‫ﺡ ﺍﻟﹼﻠ ِﻪ ِﺇ‪‬ﻧ ‪‬ﻪ ﹶﻻ ‪‬ﻳ‪‬ﻴﹶﺄ ‪‬‬‫‪‬ﻭﹶﺃﺧِﻴ ِﻪ ‪‬ﻭ ﹶﻻ ‪‬ﺗ‪‬ﻴﹶﺄﺳ‪‬ﻮﹾﺍ ﻣِﻦ ‪‬ﺭ ‪‬ﻭ ِ‬
‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‪.‬‬
‫ﺴ ِﻬ ‪‬ﻢ ﻟﹶﺎ ‪‬ﺗ ﹾﻘ‪‬ﻨﻄﹸﻮﺍ ﻣِﻦ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ِﺔ ﺍﻟﱠﻠ ِﻪ ِﺇ ﱠﻥ ﺍﻟﻠﱠـ ‪‬ﻪ‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﹸﻗ ﹾﻞ ﻳ‪‬ﺎ ِﻋﺒ‪‬ﺎ ِﺩﻱ‪ ‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﺃ ‪‬ﺳ ‪‬ﺮﻓﹸﻮﺍ ‪‬ﻋﻠﹶﻰ ﺃﹶﻧ ﹸﻔ ِ‬
‫ﺏ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ ِﺇ‪‬ﻧ ‪‬ﻪ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ‪‬ﻐﻔﹸﻮ ‪‬ﺭ ﺍﻟ ‪‬ﺮﺣِﻴ ‪‬ﻢ { )‪ (٥٣‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‬ ‫‪‬ﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﺍﻟ ﱡﺬﻧ‪‬ﻮ ‪‬‬
‫ﻗﻞ ‪-‬ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ‪ -‬ﻟﻌﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﲤﺎﺩ‪‬ﻭﺍ ﰲ ﺍﳌﻌﺎﺻﻲ‪،‬ﻭﺃﺳﺮﻓﻮﺍ ﻋﻠﻰ ﺃﻧﻔـﺴﻬﻢ ﺑﺈﺗﻴـﺎﻥ ﻣـﺎ‬
‫ﺗﺪﻋﻮﻫﻢ ﺇﻟﻴﻪ ﻧﻔﻮﺳﻬﻢ ﻣﻦ ﺍﻟﺬﻧﻮﺏ‪:‬ﻻ ‪‬ﺗﻴ‪‬ﺌﺴﻮﺍ ﻣﻦ ﺭﲪﺔ ﺍﷲ؛ﻟﻜﺜﺮﺓ ﺫﻧـﻮﺑﻜﻢ‪،‬ﺇﻥ ﺍﷲ ﻳﻐﻔـﺮ‬
‫ﺍﻟﺬﻧﻮﺏ ﲨﻴﻌ‪‬ﺎ ﳌﻦ ﺗﺎﺏ ﻣﻨﻬﺎ ﻭﺭﺟﻊ ﻋﻨﻬﺎ ﻣﻬﻤﺎ ﻛﺎﻧﺖ‪،‬ﺇﻧﻪ ﻫﻮ ﺍﻟﻐﻔﻮﺭ ﻟﺬﻧﻮﺏ ﺍﻟﺘﺎﺋﺒﲔ ﻣـﻦ‬
‫‪٢٧٥‬‬
‫ﻋﺒﺎﺩﻩ‪،‬ﺍﻟﺮﺣﻴﻢ ‪‬ﻢ‪.‬‬
‫ﻭﻳﻨﻈﺮ ﺍﳌﺴﻠﻢ ﺇﱃ ﺷﺪﺓ ﺑﻄﺶ ﺭﺑﻪ ﻭﺇﱃ ﻗﻮﺓ ﺍﻧﺘﻘﺎﻣﻪ ﻭﺇﱃ ﺳﺮﻋﺔ ﺣﺴﺎﺑﻪ ﻓﻴﺘﻘﻴﻪ ﺑﻄﺎﻋﺘﻪ ﻭﻳﺘﻮﻗﺎﻩ‬
‫ﺑﻌﺪﻡ ﻣﻌﺼﻴﺘﻪ ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﺃﺩﺑﺎ ﻣﻨﻪ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ‪.‬ﺇﺫ ﻟﻴﺲ ﻣﻦ ﺍﻷﺩﺏ ﻋﻨﺪ ﺫﻭﻱ ﺍﻷﻟﺒـﺎﺏ ﺃﻥ‬
‫ﻒ ﺍﻟﻌﺎﺟﺰ ﻟﻠﺮﺏ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻘﺎﺩﺭ ﻭﺍﻟﻘﻮﻱ ﺍﻟﻘـﺎﻫﺮ ﻭﻫـﻮ‬ ‫ﻳﺘﻌﺮﺽ ﺑﺎﳌﻌﺼﻴﺔ ﻭﺍﻟﻈﻠﻢ ﺍﻟﻌﺒ ‪‬ﺪ ﺍﻟﻀﻌﻴ ‪‬‬

‫‪ - ٢٧٣‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(١١١١ / ١) -‬‬

‫‪ - ٢٧٤‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٤١٧٠ / ١) -‬‬
‫‪ - ٢٧٥‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ ‪(٢٧١ / ٨) -‬‬
‫‪١٦٨‬‬
‫ﺤ ﹶﻔﻈﹸﻮ‪‬ﻧ ‪‬ﻪ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣ ِﺮ ﺍﻟﹼﻠ ِﻪ ِﺇ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ‪‬ﻐ‪‬ﻴ ‪‬ﺮ ﻣ‪‬ﺎ ِﺑﻘﹶـ ‪‬ﻮ ٍﻡ‬
‫ﺕ ﻣ‪‬ﻦ ‪‬ﺑ‪‬ﻴ ِﻦ ‪‬ﻳ ‪‬ﺪ‪‬ﻳﻪِ ‪‬ﻭ ِﻣ ‪‬ﻦ ‪‬ﺧ ﹾﻠ ِﻔ ِﻪ ‪‬ﻳ ‪‬‬
‫ﻳﻘﻮﻝ‪}:‬ﹶﻟ ‪‬ﻪ ‪‬ﻣ ‪‬ﻌ ﱢﻘﺒ‪‬ﺎ ‪‬‬
‫ﻼ ‪‬ﻣ ‪‬ﺮ ‪‬ﺩ ﹶﻟ ‪‬ﻪ ‪‬ﻭﻣ‪‬ﺎ ﹶﻟﻬ‪‬ﻢ ﻣ‪‬ﻦ ﺩ‪‬ﻭِﻧ ِﻪ ﻣِـﻦ ﻭ‪‬ﺍ ٍﻝ{‬
‫ﺴ ِﻬ ‪‬ﻢ ‪‬ﻭِﺇﺫﹶﺍ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﺍﻟﹼﻠ ‪‬ﻪ ِﺑ ﹶﻘ ‪‬ﻮ ٍﻡ ﺳ‪‬ﻮﺀًﺍ ﹶﻓ ﹶ‬
‫‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﻐ‪‬ﻴﺮ‪‬ﻭﹾﺍ ﻣ‪‬ﺎ ِﺑﹶﺄ‪‬ﻧ ﹸﻔ ِ‬
‫)‪ (١١‬ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ‪.‬‬
‫ﷲ ﺗﻌﺎﱃ ﻣﻼﺋﻜﺔ ﻳﺘﻌﺎﻗﺒﻮﻥ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻣﻦ ﺧﻠﻔﻪ‪،‬ﳛﻔﻈﻮﻧﻪ ﺑﺄﻣﺮ ﺍﷲ ﻭﳛﺼﻮﻥ‬
‫ﻣﺎ ﻳﺼﺪﺭ ﻋﻨﻪ ﻣﻦ ﺧﲑ ﺃﻭ ﺷﺮ‪.‬ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻻ ﻳﻐﻴ‪‬ﺮ ﻧﻌﻤﺔ ﺃﻧﻌﻤﻬﺎ ﻋﻠﻰ ﻗـﻮﻡ ﺇﻻ ﺇﺫﺍ‬
‫ﻏﻴ‪‬ﺮﻭﺍ ﻣﺎ ﺃﻣﺮﻫﻢ ﺑﻪ ﻓﻌﺼﻮﻩ‪.‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﷲ ﲜﻤﺎﻋ ٍﺔ ﺑﻼ ًﺀ ﻓﻼ ﻣﻔ ‪‬ﺮ ﻣﻨﻪ‪،‬ﻭﻟﻴﺲ ﳍﻢ ﻣِـﻦ ﺩﻭﻥ ﺍﷲ‬
‫‪٢٧٦‬‬
‫ﻣِﻦ ﻭﺍﻝ ﻳﺘﻮﱃ ﺃﻣﻮﺭﻫﻢ‪،‬ﻓﻴﺠﻠﺐ ﳍﻢ ﺍﶈﺒﻮﺏ‪،‬ﻭﻳﺪﻓﻊ ﻋﻨﻬﻢ ﺍﳌﻜﺮﻭﻩ‪.‬‬
‫ﺕ‬
‫ﺸﺪِﻳ ‪‬ﺪ{ )‪ (١٢‬ﺳﻮﺭﺓ ﺍﻟﱪﻭﺝ‪،‬ﻭﻳﻘﻮﻝ‪ِ }:‬ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﹾﺍ ﺑِﺂﻳ‪‬ـﺎ ِ‬
‫ﻚ ﹶﻟ ‪‬‬
‫ﺶ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻭﻳﻘﻮﻝ‪ِ}:‬ﺇ ﱠﻥ ‪‬ﺑ ﹾﻄ ‪‬‬
‫ﺏ ‪‬ﺷﺪِﻳ ‪‬ﺪ ﻭ‪‬ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻋﺰِﻳ ‪‬ﺰ ﺫﹸﻭ ﺍﻧِﺘﻘﹶﺎ ٍﻡ{ )‪ (٤‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪.‬‬
‫ﺍﻟﹼﻠ ِﻪ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﺬﹶﺍ ‪‬‬
‫ﻭﻳﻨﻈﺮ ﺍﳌﺴﻠﻢ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﺪ ﻣﻌﺼﻴﺘﻪ ﻭﺍﳋﺮﻭﺝ ﻋﻦ ﻃﺎﻋﺘﻪ ﻭﻛﺄﻥ ﻭﻋﻴﺪﻩ ﻗﺪ ﺗﻨﺎﻭﻟﻪ ﻭﻋﺬﺍﺑﻪ‬
‫ﻗﺪ ﻧﺰﻝ ﺑﻪ ﻭﻋﻘﺎﺑﻪ ﻗﺪ ﺣ ﱠﻞ ﺑﺴﺎﺣﺘﻪ ﻛﻤﺎ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﺗﻌﺎﱃ ﻋﻨﺪ ﻃﺎﻋﺘﻪ ﻭﺍﺗﺒﺎﻉ ﺷـﺮﻋﻪ ﻭﻛـﺄﻥ‬
‫ﻭﻋﺪﻩ ﻗﺪ ﺻﺪﻗﻪ ﻟﻪ ﻭﻛﺄﻥ ﺣﻠﺔ ﺭﺿﺎﻩ ﻗﺪ ﺧﻠﻌﻬﺎ ﻋﻠﻴﻪ ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﻣﻦ ﺍﳌﺴﻠﻢ ﺣﺴﻦ ﺍﻟﻈـﻦ‬
‫ﺑﺎﷲ‪،‬ﺇﺫ ﻟﻴﺲ ﻣﻦ ﺍﻷﺩﺏ ﺃﻥ ﻳﺴﻲﺀ ﺍﳌﺮﺀ ﺍﻟﻈﻦ ﺑﺎﷲ ﻓﻴﻌﺼﻴﻪ ﻭﳜﺮﺝ ﻋﻦ ﻃﺎﻋﺘﻪ ﻭﻳﻈﻦ ﺃﻧﻪ ﻏﲑ‬
‫ﺸ ‪‬ﻬ ‪‬ﺪ ‪‬ﻋﻠﹶـ‪‬ﻴ ﹸﻜ ‪‬ﻢ‬
‫ﺴ‪‬ﺘِﺘﺮ‪‬ﻭ ﹶﻥ ﹶﺃ ﹾﻥ ﻳ‪‬ـ ‪‬‬
‫ﻣﻄﻠﻊ ﻋﻠﻴﻪ ﻭﻻﻣﺆﺍﺧﺬﻩ ﻋﻠﻰ ﺫﻧﺒﻪ ﻭﻫﻮ ﻳﻘﻮﻝ‪ }:‬ﻭﻣ‪‬ﺎ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﺗ‪‬ـ ‪‬‬
‫‪‬ﺳ ‪‬ﻤ ‪‬ﻌ ﹸﻜ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ﹶﺃ‪‬ﺑﺼ‪‬ﺎ ‪‬ﺭ ﹸﻛ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ‪‬ﺟﻠﹸﻮ ‪‬ﺩ ﹸﻛ ‪‬ﻢ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﻇ‪‬ﻨ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﻛِﺜﲑ‪‬ﺍ ِﻣﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸـﻮ ﹶﻥ )‪(٢٢‬‬
‫ﺼِﺒﺮ‪‬ﻭﺍ‬
‫ﺤ‪‬ﺘ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﹾﻟﺨ‪‬ﺎ ِﺳﺮِﻳ ‪‬ﻦ )‪ (٢٣‬ﻓﹶـِﺈ ﹾﻥ ﻳ‪‬ـ ‪‬‬
‫ﺻ‪‬ﺒ ‪‬‬
‫ﻭ‪ ‬ﹶﺫِﻟ ﹸﻜ ‪‬ﻢ ﹶﻇ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﺍﱠﻟﺬِﻱ ﹶﻇ‪‬ﻨ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ِﺑ ‪‬ﺮ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﹶﺃﺭ‪‬ﺩ‪‬ﺍ ﹸﻛ ‪‬ﻢ ﹶﻓﹶﺄ ‪‬‬
‫ﲔ )‪] { (٢٤‬ﻓﺼﻠﺖ‪[٢٤ - ٢٢:‬‬ ‫ﺴ‪‬ﺘ ‪‬ﻌِﺘﺒ‪‬ﻮﺍ ﹶﻓﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌ‪‬ﺘِﺒ ‪‬‬
‫ﻓﹶﺎﻟﻨ‪‬ﺎ ‪‬ﺭ ‪‬ﻣﹾﺜﻮ‪‬ﻯ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻭ‪ِ‬ﺇ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﻛﻤﺎ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﻷﺩﺏ ﻣﻊ ﺍﷲ ﺃﻥ ﻳﺘﻘﻴﻪ ﺍﳌﺮﺀ ﻭﻳﻄﻴﻌﻪ ﻭﻳﻈﻦ ﺃﻧﻪ ﻏﲑ ﳎﺎﺯﻳﻪ ﲝﺴﻦ ﻋﻤﻠﻪ ﻭﻻ‬
‫ﺶ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ‪‬ﻳ‪‬ﺘﻘﹾـ ِﻪ‬ ‫ﺨ ‪‬‬ ‫ﻫﻮ ﻗﺎﺑﻞ ﻣﻨﻪ ﻋﺒﺎﺩﺗﻪ ﻭﻃﺎﻋﺘﻪ ﻭﻫﻮ ﺍﳊﻖ ﻳﻘﻮﻝ‪ }:‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ِﻄ ِﻊ ﺍﻟﻠﱠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺸ ‪‬ﺮ‬
‫ﺴ‪‬ﻨ ِﺔ ﹶﻓﹶﻠ ‪‬ﻪ ‪‬ﻋ ‪‬‬
‫ﺤ‪‬‬‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟﻔﹶﺎِﺋﺰ‪‬ﻭ ﹶﻥ { )‪ (٥٢‬ﺳﻮﺭﺓ ﺍﻟﻨــﻮﺭ‪،‬ﻭﻳﻘﻮﻝ ﺗﻌﺎﱃ‪}:‬ﻣ‪‬ﻦ ﺟ‪‬ﺎﺀ ﺑِﺎﹾﻟ ‪‬‬ ‫ﹶﻓﹸﺄ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫ﻼ ‪‬ﻳﺠ‪‬ـﺰ‪‬ﻯ ِﺇ ﱠﻻ ِﻣﹾﺜﹶﻠﻬ‪‬ـﺎ ‪‬ﻭﻫ‪‬ـ ‪‬ﻢ ﹶﻻ ‪‬ﻳ ﹾﻈﹶﻠﻤ‪‬ـﻮ ﹶﻥ{ )‪ (١٦٠‬ﺳـﻮﺭﺓ‬ ‫ﺴ‪‬ﻴﹶﺌ ِﺔ ﹶﻓ ﹶ‬
‫ﹶﺃ ‪‬ﻣﺜﹶﺎِﻟﻬ‪‬ﺎ ‪‬ﻭﻣ‪‬ﻦ ﺟ‪‬ﺎﺀ ﺑِﺎﻟ ‪‬‬
‫ﺠﺰ‪‬ﻯ ﺍﱠﻟﺬِﻳ ‪‬ﻦ‬ ‫ﺴ‪‬ﻴﹶﺌ ِﺔ ﹶﻓﻠﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺴ‪‬ﻨ ِﺔ ﹶﻓﹶﻠ ‪‬ﻪ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ‪‬ﻣ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻭﻣ‪‬ﻦ ﺟ‪‬ﺎﺀ ﺑِﺎﻟ ‪‬‬
‫ﺤ‪‬‬‫ﺍﻷﻧﻌﺎﻡ‪،‬ﻭﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪}:‬ﻣ‪‬ﻦ ﺟ‪‬ﺎﺀ ﺑِﺎﹾﻟ ‪‬‬

‫‪ - ٢٧٦‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ ‪(٢٢٣ / ٤) -‬‬

‫‪١٦٩‬‬
‫ﺕ ِﺇﱠﻟﺎ ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ{ )‪ (٨٤‬ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ‪،‬ﻭﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ‪ }:‬ﻣ ‪‬ﻦ ‪‬ﻋﻤِـ ﹶﻞ‬
‫ﺴ‪‬ﻴﺌﹶﺎ ِ‬
‫‪‬ﻋ ِﻤﻠﹸﻮﺍ ﺍﻟ ‪‬‬
‫ﺴ ِﻦ ﻣ‪‬ـﺎ‬
‫ﺠﺰِ‪‬ﻳ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺟ ‪‬ﺮﻫ‪‬ﻢ ِﺑﹶﺄﺣ‪‬ـ ‪‬‬
‫ﺤِﻴ‪‬ﻴ‪‬ﻨ ‪‬ﻪ ‪‬ﺣﻴ‪‬ﺎ ﹰﺓ ﹶﻃ‪‬ﻴ‪‬ﺒ ﹰﺔ ‪‬ﻭﹶﻟ‪‬ﻨ ‪‬‬
‫ﺻ‪‬ﺎِﻟﺤ‪‬ﺎ ﻣ‪‬ﻦ ﹶﺫ ﹶﻛ ٍﺮ ﹶﺃ ‪‬ﻭ ﺃﹸﻧﺜﹶﻰ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻣ‪ ‬ﺆ ِﻣ ‪‬ﻦ ﹶﻓﹶﻠ‪‬ﻨ ‪‬‬
‫ﻛﹶﺎﻧ‪‬ﻮﹾﺍ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ{ )‪ (٩٧‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪.‬‬
‫ﻭﺧﻼﺻﺔ ﺍﻟﻘﻮﻝ ﺇ ﱠﻥ ﺷﻜﺮ ﺍﳌﺴﻠﻢ ﺭﺑﻪ ﻋﻠﻰ ﻧﻌﻤﻪ ﻭﺣﻴﺎﺀﻩ ﻣﻨﻪ ﺗﻌﺎﱃ ﻋﻦ ﺍﳌﻴـﻞ ﺇﱃ ﻣﻌـﺼﻴﺘﻪ‬
‫ﻭﺻﺪﻕ ﺍﻷﻧﺎﺑﺔ ﺍﻟﻴﻪ ﻭﺍﻟﺘﻮﻛﻞ ﻋﻠﻴﻪ ﻭﺭﺟﺎﺀ ﺭﲪﺘﻪ ﻭﺍﳋﻮﻑ ﻣﻦ ﻧﻘﻤﺘﻪ ﻭﺣﺴﻦ ﺍﻟﻈـﻦ ﺑـﻪ ﰲ‬
‫ﺇﳒﺎﺯ ﻭﻋﺪﻩ ﻭﺇﻧﻔﺎﺫ ﻭﻋﻴﺪﻩ ﻓﻴﻤﻦ ﺷﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ ﻫﻮ ﺃﺩﺑﻪ ﻣﻊ ﺍﷲ ﻭﺑﻘﺪﺭ ﲤﺴﻜﻪ ﺑﻪ ﻭﳏﺎﻓﻈﺘـﻪ‬
‫ﻋﻠﻴﻪ ﺗﻌﻠﻮ ﺩﺭﺟﺘﻪ ﻭﻳﺮﺗﻔﻊ ﻣﻘﺎﻣﻪ ﻭﺗﺴﻤﻮ ﻣﻜﺎﻧﺘﻪ ﻭﺗﻌﻈﻢ ﻛﺮﺍﻣﺘﻪ ﻓﻴﺼﺒﺢ ﻣﻦ ﺃﻫﻞ ﻭﻻﻳـﺔ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻭﺭﻋﺎﻳﺘﻪ ﻭﳏﻂ ﺭﲪﺘﻪ ﻭﻣﱰﻝ ﻧﻌﻤﺘﻪ‪،‬ﻭﻫﺬﺍ ﺃﻗﺼﻰ ﻣﺎ ﻳﻄﻠﺒﻪ ﺍﳌﺴﻠﻢ ﻭﻳﺘﻤﻨﺎﻩ ﻃﻮﺍﻝ ﺣﻴﺎﺗﻪ‪.‬‬
‫ﻓﺎﻷﺩﺏ ﻣﻊ ﺍﷲ ﻫﻮ ﺳﻠﻮﻙ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺘﺄﺩﺏ ﻣﻊ ﺃﺻﺤﺎﺏ ﺍﻟﻔﻀﻞ ﻭﺍﺟﺒﹰﺎ‬
‫ﻓﺈﻥ ﻣﻦ ﺃﻭﺟﺐ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﺘﺄﺩﺏ ﻣﻊ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻣﻦ ﺻﻮﺭ ﺍﻟﺘﺄﺩﺏ ﻣﻊ ﺍﷲ ﻣﺎ ﻳﻠﻲ ‪:‬‬
‫ﺍﻹﺧﻼﺹ ‪:‬‬
‫ﺍﻹﺧﻼﺹ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ﰲ ﺍﻟﻌﻤﻞ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ }:‬ﹶﻓﻤ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬ﺮﺟ‪‬ﻮ ِﻟﻘﹶﺎﺀ ‪‬ﺭ‪‬ﺑ ِﻪ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬ﻌﻤ‪‬ـ ﹾﻞ ‪‬ﻋ ‪‬ﻤﻠﹰـﺎ‬
‫ﺸ ِﺮ ‪‬ﻙ ِﺑ ِﻌﺒ‪‬ﺎ ‪‬ﺩ ِﺓ ‪‬ﺭ‪‬ﺑ ِﻪ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ{ )‪ (١١٠‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬ ‫ﺻ‪‬ﺎِﻟﺤ‪‬ﺎ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫‪٢٧٧‬‬
‫ﺨ ‪‬ﻴ ٍﺮ ﺇﺫﹶﺍ ﻗﹶﺎ ﹶﻝ ِﻟﱠﻠ ِﻪ ‪‬ﻭِﺇﺫﹶﺍ ‪‬ﻋ ِﻤ ﹶﻞ ِﻟﱠﻠ ِﻪ‪.‬‬
‫ﺴ ِﻦ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻻ ‪‬ﻳﺰ‪‬ﺍ ﹸﻝ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ِﺑ ‪‬‬
‫ﺤ‪‬‬ ‫‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬‬
‫ﺴﺮ‪‬ﻙ‬
‫ﻼِﻧ‪‬ﻴ ﹰﺔ‪،‬ﻓﹶـ ِ‬
‫ﺴ ‪‬ﻦ ‪‬ﻳﻘﹸﻮ ﹸﻝ‪:‬ﻳ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﺁ ‪‬ﺩ ‪‬ﻡ‪،‬ﺇ ﱠﻥ ﻟﹶﻚ ِﺳﺮ‪‬ﺍ‪ ،‬ﻭِﺇ ﱠﻥ ﻟﹶﻚ ‪‬ﻋ ﹶ‬ ‫ﺤ‪‬‬
‫ﺖ ﺍﹾﻟ ‪‬‬
‫ﺐ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﻭﻗﺎﻝ ﹶﺃﺑ‪‬ﻮ ﺍ َﻷ ‪‬ﺷ ‪‬ﻬ ِ‬
‫‪٢٧٨‬‬
‫ﻚ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﻮﻟِﻚ‪".‬‬
‫ﻚ ِﺑ ‪‬‬ ‫ﻚ ﹶﻗ ‪‬ﻮ ﹰﻻ ﹶﻓ ‪‬ﻌ ‪‬ﻤﻠﹸﻚ ﹶﺃ ‪‬ﻣﹶﻠ ‪‬‬
‫ﻼ ‪‬ﻭِﺇ ﱠﻥ ﹶﻟ ‪‬‬
‫ﻚ‪ ،‬ﻭِﺇ ﱠﻥ ﻟﹶﻚ ‪‬ﻋ ‪‬ﻤ ﹰ‬
‫ﻼِﻧ‪‬ﻴِﺘ ‪‬‬
‫ﻚ ِﻣ ‪‬ﻦ ‪‬ﻋ ﹶ‬‫ﻚ ِﺑ ‪‬‬ ‫ﹶﺃ ‪‬ﻣﹶﻠ ‪‬‬
‫ﺍﻟﺸﺮﻙ ‪:‬‬
‫ﺍﳊﺬﺭ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻟﺸﺮﻙ ﺻﻐﲑﺓ ﻭﻛﺒﲑﻩ ﻓﻬﺬﺍ ﳑﺎ ﻻ ﳛﺒﻪ ﺍﷲ ﻭﻻ ﻳﺮﺿﺎﻩ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪):‬‬
‫ﻂ ‪‬ﻋ‪‬ﻨﻬ‪‬ﻢ ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﹾﺍ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ( ﺍﻷﻧﻌﺎﻡ ‪٨٨‬‬
‫ﺤِﺒ ﹶ‬
‫‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃﺷ‪ ‬ﺮﻛﹸﻮﹾﺍ ﹶﻟ ‪‬‬
‫ﺍﻟﺸﻜﺮ‪:‬‬
‫ﺷﻜﺮ ﻧﻌﻤﺘﻪ ﻋﻠﻴﻚ ﻭﺍﻻﻋﺘﺮﺍﻑ ‪‬ﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ ):‬ﻭﻣ‪‬ﺎ ِﺑ ﹸﻜﻢ ﻣ‪‬ﻦ ‪‬ﻧ ‪‬ﻌ ‪‬ﻤ ٍﺔ ﹶﻓ ِﻤ ‪‬ﻦ ﺍﻟﹼﻠ ِﻪ ( ﺍﻟﻨﺤﻞ ‪٨٨‬‬

‫‪ - ٢٧٧‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪ (٣٦٤٣٦) (٥٢٣ / ١٣) -‬ﺻﺤﻴﺢ‬

‫‪ - ٢٧٨‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪ (٣٦٤٣٧) (٥٢٣ / ١٣) -‬ﺻﺤﻴﺢ‬
‫‪١٧٠‬‬
‫ﺸﺪِﻳ ‪‬ﺪ (‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ ):‬ﻭﺇِ ﹾﺫ ‪‬ﺗﹶﺄ ﱠﺫ ﹶﻥ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﹶﻟﺌِﻦ ‪‬ﺷ ﹶﻜ ‪‬ﺮ‪‬ﺗ ‪‬ﻢ َﻷﺯِﻳ ‪‬ﺪ‪‬ﻧ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﻟﺌِﻦ ﹶﻛ ﹶﻔ ‪‬ﺮ‪‬ﺗ ‪‬ﻢ ِﺇ ﱠﻥ ﻋ‪‬ـﺬﹶﺍﺑِﻲ ﻟﹶـ ‪‬‬
‫ﺇﺑﺮﺍﻫﻴﻢ ‪٧‬‬
‫ﺍﻟﺘﻌﻈﻴﻢ ‪:‬‬
‫ﺗﻌﻈﻴﻤﻪ ﻭﺗﻮﻗﲑﻩ ﻭﺗﻌﻈﻴﻢ ﺷﻌﺎﺋﺮﻩ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ ):‬ﻭﻣ‪‬ﺎ ﹶﻗ ‪‬ﺪﺭ‪‬ﻭﺍ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺣ ‪‬ﻖ ﹶﻗ ‪‬ﺪ ِﺭ ِﻩ ( ﺍﻟﺰﻣﺮ ‪،٦٧‬ﻭﻗﺎﻝ‬
‫ﻚ ‪‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ﱢﻈ ‪‬ﻢ ﺷ‪‬ـﻌ‪‬ﺎِﺋ ‪‬ﺮ‬
‫ﺗﻌﺎﱃ‪ ):‬ﻣ‪‬ﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻟﹶﺎ ‪‬ﺗ ‪‬ﺮﺟ‪‬ﻮ ﹶﻥ ِﻟﱠﻠ ِﻪ ‪‬ﻭﻗﹶﺎﺭﹰﺍ ( ﻧﻮﺡ ‪،١٠٣‬ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ‪ ):‬ﹶﺫِﻟ ‪‬‬
‫ﺏ ( ﺍﳊﺞ ‪٣٢‬‬ ‫ﺍﻟﱠﻠ ِﻪ ﹶﻓِﺈ‪‬ﻧﻬ‪‬ﺎ ﻣِﻦ ‪‬ﺗ ﹾﻘﻮ‪‬ﻯ ﺍﹾﻟ ﹸﻘﻠﹸﻮ ِ‬
‫ﺍﻟﺘﻘﻮ‪‬ﻝ ﻋﻠﻰ ﺍﷲ‪:‬‬
‫ﺏ ﻫ‪‬ـﺬﹶﺍ‬‫ﺴ‪‬ﻨ‪‬ﺘ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ ﹶﻜ ِﺬ ‪‬‬
‫ﻒ ﹶﺃﹾﻟ ِ‬
‫ﺼ ‪‬‬
‫ﻋﺪﻡ ﺍﻟﻘﻮﻝ ﻋﻠﻰ ﺍﷲ ﺑﻐﲑ ﻋﻠﻢ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ):‬ﻭ ﹶﻻ ‪‬ﺗﻘﹸﻮﻟﹸﻮﹾﺍ ِﻟﻤ‪‬ﺎ ‪‬ﺗ ِ‬
‫ﺏ ﹶﻻ‬‫ﺏ ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ﹾﻔ‪‬ﺘﺮ‪‬ﻭ ﹶﻥ ‪‬ﻋﻠﹶـﻰ ﺍﻟﻠﹼـ ِﻪ ﺍﹾﻟﻜﹶـ ِﺬ ‪‬‬ ‫ﻼ ﹲﻝ ‪‬ﻭﻫ‪‬ـﺬﹶﺍ ‪‬ﺣﺮ‪‬ﺍ ‪‬ﻡ ﱢﻟ‪‬ﺘ ﹾﻔ‪‬ﺘﺮ‪‬ﻭﹾﺍ ‪‬ﻋﻠﹶﻰ ﺍﻟﹼﻠ ِﻪ ﺍﹾﻟ ﹶﻜ ِﺬ ‪‬‬
‫‪‬ﺣ ﹶ‬
‫‪‬ﻳ ﹾﻔِﻠﺤ‪‬ﻮ ﹶﻥ ( ﺍﻟﻨﺤﻞ‪١١٦‬‬
‫ﺍﳌﺮﺍﻗﺒﺔ ‪:‬‬
‫ﺍﺳﺘﺸﻌﺎﺭ ﻣﺮﺍﻗﺒﺔ ﺍﷲ ﻟﻚ ﰲ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻼﻧﻴﺔ ﻭﺃﻧﻪ ﻣﻄﻠﻊ ﻋﻠﻴﻚ ﻭﺃﻧﺖ ﰲ ﻣﻠﻜﻪ ﻭﻗﺒﻀﺘﻪ ﻗـﺎﻝ‬
‫ﺼﺪ‪‬ﻭ ِﺭ ( ﺍﻟﺘﻐﺎﺑﻦ ‪٤‬‬
‫ﺕ ﺍﻟ ‪‬‬
‫ﺴﺮ‪‬ﻭ ﹶﻥ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﻌِﻠﻨ‪‬ﻮ ﹶﻥ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠِﻴ ‪‬ﻢ ِﺑﺬﹶﺍ ِ‬
‫ﺗﻌﺎﱃ‪ ):‬ﻭ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﺗ ِ‬
‫ﺍﳋﺸﻴﺔ ﻭﺍﻹﻧﺎﺑﺔ ‪:‬‬
‫ﺸ ‪‬ﻮﻧِﻲ ( ﺍﻟﺒﻘـﺮﺓ‬
‫ﺸ ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ﻭ‪‬ﺍﺧ‪‬ـ ‪‬‬
‫ﻼ ‪‬ﺗﺨ‪‬ـ ‪‬‬ ‫ﺍﳋﺸﻴﺔ ﻭﺍﳋﻮﻑ ﻣﻨﻪ ﻭﺭﺟﺎﺅﻩ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ ):‬ﻓﹶـ ﹶ‬
‫ﲔ ( ﺁﻝ ﻋﻤـﺮﺍﻥ‬ ‫ﻼ ‪‬ﺗﺨ‪‬ﺎﻓﹸﻮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭﺧ‪‬ﺎﻓﹸﻮ ِﻥ ﺇِﻥ ﻛﹸﻨـﺘ‪‬ﻢ ﻣ‪‬ـ ‪‬ﺆ ِﻣِﻨ ‪‬‬ ‫‪،١٠٥‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ ):‬ﹶﻓ ﹶ‬
‫ﺤﺬﹸﻭﺭﹰﺍ ( ﺍﻹﺳـﺮﺍﺀ‬ ‫ﻚ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬‬‫ﺏ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫‪،١٧٥‬ﻭﻗﺎﻝ ‪ ):‬ﻭ‪‬ﻳ ‪‬ﺮﺟ‪‬ﻮ ﹶﻥ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ ‪‬ﻭ‪‬ﻳﺨ‪‬ﺎﻓﹸﻮ ﹶﻥ ‪‬ﻋﺬﹶﺍ‪‬ﺑ ‪‬ﻪ ِﺇ ﱠﻥ ‪‬ﻋﺬﹶﺍ ‪‬‬
‫‪٧٥‬‬
‫ﺍﻟـﺘـﻮﺑﺔ ‪:‬‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ ﺟ‪‬ـﺂﺅ‪‬ﻭ ‪‬ﻙ‬
‫ﺍﻟﺘﻮﺑﺔ ﻭﺍﻹﻧﺎﺑﺔ ﺇﻟﻴﻪ ﻭﻃﻠﺐ ﺍﳌﻐﻔﺮﺓ ﻣﻨﻪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ ):‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺇِﺫ ﱠﻇﹶﻠﻤ‪‬ﻮﹾﺍ ﺃﹶﻧ ﹸﻔ ‪‬‬
‫ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔﺮ‪‬ﻭﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔ ‪‬ﺮ ﹶﻟﻬ‪ ‬ﻢ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ﹶﻟ ‪‬ﻮ ‪‬ﺟﺪ‪‬ﻭﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﺗﻮ‪‬ﺍﺑﹰﺎ ‪‬ﺭﺣِﻴﻤﹰﺎ ( ﺍﻟﻨﺴﺎﺀ ‪٦٤‬‬
‫ﺍﻟﺪﻋـﺎﺀ‪:‬‬

‫‪١٧١‬‬
‫ﻚ ِﻋﺒ‪‬ﺎﺩِﻱ ‪‬ﻋﻨ‪‬ـﻲ ﻓﹶـِﺈﻧ‪‬ﻲ‬
‫ﺩﻋﺎﺅﻩ ﻭﺍﻟﺘﻀﺮﻉ ﺇﻟﻴﻪ ﻭﺍﻻﻧﻜﺴﺎﺭ ﺑﲔ ﻳﺪﻳﻪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ ):‬ﻭِﺇﺫﹶﺍ ‪‬ﺳﹶﺄﹶﻟ ‪‬‬
‫ﺴ‪‬ﺘﺠِﻴﺒ‪‬ﻮﹾﺍ ﻟِﻲ ‪‬ﻭﹾﻟ‪‬ﻴ ‪‬ﺆ ِﻣﻨ‪‬ﻮﹾﺍ ﺑِﻲ ﹶﻟ ‪‬ﻌﱠﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮ ‪‬ﺷﺪ‪‬ﻭ ﹶﻥ ( ﺍﻟﺒﻘـﺮﺓ‬ ‫ﻉ ِﺇﺫﹶﺍ ‪‬ﺩﻋ‪‬ﺎ ِﻥ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬‬
‫ﺐ ‪‬ﺩ ‪‬ﻋ ‪‬ﻮﺓﹶ ﺍﻟﺪ‪‬ﺍ ِ‬
‫ﺐ ﹸﺃﺟِﻴ ‪‬‬
‫ﹶﻗ ِﺮﻳ ‪‬‬
‫‪.١٨٦‬‬
‫ﺽ‬
‫ﺠ ‪‬ﻌﹸﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺧﹶﻠﻔﹶﺎﺀ ﺍﻟﹾـﹶﺄ ‪‬ﺭ ِ‬
‫ﻒ ﺍﻟﺴ‪‬ﻮ َﺀ ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫ﺸ ‪‬‬ ‫ﻀ ﹶﻄ ‪‬ﺮ ِﺇﺫﹶﺍ ‪‬ﺩﻋ‪‬ﺎ ‪‬ﻩ ‪‬ﻭﻳ‪ ‬ﹾﻜ ِ‬
‫ﺐ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻭﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪ ):‬ﹶﺃﻣ‪‬ﻦ ‪‬ﻳﺠِﻴ ‪‬‬
‫ﻼ ﻣ‪‬ﺎ ‪‬ﺗ ﹶﺬ ﱠﻛﺮ‪‬ﻭ ﹶﻥ ( ﺍﻟﻨﻤﻞ ‪٦٢‬‬
‫ﹶﺃِﺇﹶﻟ ‪‬ﻪ ﻣ‪‬ﻊ َ ﺍﻟﱠﻠ ِﻪ ﹶﻗﻠِﻴ ﹰ‬
‫)‪ (٢‬ﺍﻷﺩﺏ ﻣﻊ ﺍﻟﺮﺳﻮﻝ
‪:‬‬
‫ﺏ ﺍﻷﺩﺏ ﺍﻟﻜﺎﻣﻞ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ‪ -
-‬ﺍﻟﺬﻱ ﺃﻛﺮﻣﻨﺎ‬
‫ﺇ ﱠﻥ ﺍﳌﺴﻠ ‪‬ﻢ ﻳﺸﻌﺮ ﰲ ﻗﺮﺍﺭ ِﺓ ﻧﻔﺴﻪ ﺑﻮﺟﻮ ِ‬
‫ﺍﷲ ﺑﺒﻌﺜﺘﻪ ﻭﺟﻌﻠﻨﺎ ﻣﻦ ﺃﺗﺒﺎﻋﻪ ﻟﻌﺪ ِﺓ ﺃﺳﺒﺎﺏ ﻣﻨﻬﺎ‪:‬‬
‫‪ -١‬ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺃﻭﺟﺐ ﻟﻪ ﺍﻷﺩﺏ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻋﻠـﻰ ﻛـﻞ ﻣـﺆﻣﻦ‬
‫ﻱ‬
‫ﻭﻣﺆﻣﻨﺔ؛ﻭﺫﻟﻚ ﺑﺼﺮﻳﺢ ﻛﻼﻣﻪ ﻋﺰ ﻭﺟﻞ ﺇﺫ ﻗﺎﻝ‪﴿:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﱠﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﻻ ‪‬ﺗ ﹶﻘ ‪‬ﺪﻣ‪‬ﻮﺍ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﻳ‪‬ـ ‪‬ﺪ ِ‬
‫ﺍﻟﱠﻠ ِﻪ ﻭﺭ‪‬ﺳ‪‬ﻮِﻟ ِﻪ ﻭﺍ‪‬ﺗﻘﹸﻮﺍ ﺍﻟﱠﻠ ‪‬ﻪ ﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺳﻤِﻴ ‪‬ﻊ ‪‬ﻋﻠِﻴﻢ‪) ﴾‬ﺍﳊﺠﺮﺍﺕ‪.(١:‬‬
‫ﺠ ‪‬ﻬﺮ‪‬ﻭﺍ ﹶﻟ ‪‬ﻪ ﺑِـﺎﹾﻟ ﹶﻘ ‪‬ﻮ ِﻝ‬ ‫ﺕ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ﻭﻻ ‪‬ﺗ ‪‬‬ ‫ﺻ ‪‬ﻮ ِ‬
‫ﻕ ‪‬‬ ‫ﺻﻮ‪‬ﺍ‪‬ﺗ ﹸﻜ ‪‬ﻢ ﹶﻓ ‪‬ﻮ ‪‬‬
‫ﻭﻗﺎﻝ‪﴿:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﻻ ‪‬ﺗ ‪‬ﺮﹶﻓﻌ‪‬ﻮﺍ ﹶﺃ ‪‬‬
‫ﺸ ‪‬ﻌﺮ‪‬ﻭﻥﹶ﴾ )ﺍﳊﺠﺮﺍﺕ‪(٢:‬‬ ‫ﻂ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎﹸﻟ ﹸﻜ ‪‬ﻢ ﻭﺃﹶﻧ‪‬ﺘ ‪‬ﻢ ﻻ ‪‬ﺗ ‪‬‬ ‫ﺤ‪‬ﺒ ﹶ‬‫ﻀ ﹸﻜ ‪‬ﻢ ِﻟ‪‬ﺒ ‪‬ﻌﺾٍ ﺃﹶﻥ ‪‬ﺗ ‪‬‬
‫ﺠ ‪‬ﻬ ِﺮ ‪‬ﺑ ‪‬ﻌ ِ‬
‫ﹶﻛ ‪‬‬
‫ﺤ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻪ ﹸﻗﹸﻠﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ﻟِﻠ‪‬ﺘ ﹾﻘﻮ‪‬ﻯ‬
‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺍ ‪‬ﻣ‪‬ﺘ ‪‬‬
‫ﺻﻮ‪‬ﺍ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ ﻋِﻨ ‪‬ﺪ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﺃﹸ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫ﻭﻗﺎﻝ‪﴿:‬ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﻐﻀ‪‬ﻮ ﹶﻥ ﹶﺃ ‪‬‬
‫ﹶﻟﻬ‪‬ﻢ ‪‬ﻣ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹲﺓ ﻭﹶﺃ ‪‬ﺟ ‪‬ﺮ ‪‬ﻋﻈِﻴﻢ‪) ﴾‬ﺍﳊﺠﺮﺍﺕ‪.(٣:‬‬
‫ﺻ‪‬ﺒﺮ‪‬ﻭﺍ ‪‬ﺣﺘ‪‬ـﻰ‬
‫ﺕ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﻻ ‪‬ﻳ ‪‬ﻌ ِﻘﻠﹸﻮ ﹶﻥ ﻭﹶﻟ ‪‬ﻮ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬‬
‫ﺠﺮ‪‬ﺍ ِ‬ ‫ﳊ‪‬‬ ‫ﻚ ﻣِﻦ ﻭﺭ‪‬ﺍ ِﺀ ﺍ ﹸ‬ ‫ﻭﻗﺎﻝ‪﴿:‬ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﻨ‪‬ﺎﺩ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺝ ﺇﹶﻟ‪‬ﻴ ِﻬ ‪‬ﻢ ﹶﻟﻜﹶﺎ ﹶﻥ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ﴾ )ﺍﳊﺠﺮﺍﺕ‪.(٥-٤:‬‬ ‫ﺨ ‪‬ﺮ ‪‬‬
‫‪‬ﺗ ‪‬‬
‫ﻀﻜﹸﻢ ‪‬ﺑ ‪‬ﻌﻀ‪‬ﺎ﴾ )ﺍﻟﻨﻮﺭ‪(٦٣:‬‬ ‫ﺠ ‪‬ﻌﻠﹸﻮﺍ ‪‬ﺩﻋ‪‬ﺎ َﺀ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﹶﻛ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ‪‬ﺑ ‪‬ﻌ ِ‬
‫ﻭﻗﺎﻝ‪﴿:‬ﻻ ‪‬ﺗ ‪‬‬
‫ﻭﻗﺎﻝ‪﴿:‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﺍ ﹸﳌ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺍﹶﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﺑِﺎﻟﱠﻠ ِﻪ ﻭ ‪‬ﺭﺳ‪‬ﻮِﻟ ِﻪ ﻭﺇﺫﹶﺍ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ﻋ‪‬ﻠﹶﻰ ﹶﺃ ‪‬ﻣ ٍﺮ ﺟ‪‬ﺎ ِﻣ ٍﻊ ﱠﻟ ‪‬ﻢ ﻳ‪‬ـ ﹾﺬ ‪‬ﻫﺒ‪‬ﻮﺍ‬
‫ﺴ‪‬ﺘ ﹾﺄ ِﺫﻧ‪‬ﻮﻩ‪) ﴾‬ﺍﻟﻨﻮﺭ‪.(٦٢:‬‬ ‫‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬‬
‫‪ -٢‬ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﻓﺮﺽ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﻃﺎﻋﺘﻪ ﻭﺃﻭﺟﺐ ﳏﺒﺘﻪ ﻓﻘﺎﻝ‪﴿:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ـﻮﺍ‬
‫ﹶﺃﻃِﻴﻌ‪‬ﻮﺍ ﺍﻟﱠﻠ ‪‬ﻪ ﻭﹶﺃﻃِﻴﻌ‪‬ﻮﺍ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮﻝﹶ﴾ )ﳏﻤﺪ‪.(٣٣:‬‬
‫ﺏ ﹶﺃﻟِـﻴﻢ‪﴾‬‬
‫ﻭﻗﺎﻝ‪﴿:‬ﹶﻓ ﹾﻠ‪‬ﻴﺤ‪ ‬ﹶﺬ ِﺭ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﺨ‪‬ﺎِﻟﻔﹸﻮ ﹶﻥ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﻣ ِﺮ ِﻩ ﺃﹶﻥ ‪‬ﺗﺼِﻴ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ ِﻓ‪‬ﺘ‪‬ﻨ ﹲﺔ ﹶﺃ ‪‬ﻭ ﻳ‪‬ـﺼِﻴ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ ﻋ‪‬ـﺬﹶﺍ ‪‬‬
‫)ﺍﻟﻨﻮﺭ‪.(٦٣:‬‬
‫‪١٧٢‬‬
 ‫ﺨﺬﹸﻭ ‪‬ﻩ ﻭﻣ‪‬ﺎ ‪‬ﻧﻬ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻓﹶﺎﻧ‪‬ﺘﻬ‪‬ﻮﺍ﴾ )ﺍﳊﺸﺮ‪(٧:‬‬
‫ﻭﻗﺎﻝ‪﴿:‬ﻭ ‪‬ﻣﺎ ﺁﺗ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ﹶﻓ ‪‬‬
‫ﺤِﺒ‪‬ﺒ ﹸﻜ ‪‬ﻢ ﺍﻟﻠﱠـ ‪‬ﻪ ﻭ‪‬ﻳ ‪‬ﻐﻔِـ ‪‬ﺮ ﹶﻟﻜﹸـ ‪‬ﻢ ﹸﺫﻧ‪‬ـﻮ‪‬ﺑ ﹸﻜﻢ‪) ﴾‬ﺁﻝ‬
‫ﺤﺒ‪‬ﻮ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﻓﹶﺎ‪‬ﺗِﺒﻌ‪‬ﻮﻧِﻲ ﻳ‪ ‬‬
‫ﻭﻗﺎﻝ‪﴿:‬ﹸﻗ ﹾﻞ ﺇﻥ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ِ‬
‫ﻋﻤﺮﺍﻥ‪( ٣١:‬‬
‫ﻓﻤ‪‬ﻦ ﻭﺟﺒﺖ ﻃﺎﻋﺘﻪ ﻭﺣﺮﻣﺖ ﳐﺎﻟﻔﺘﻪ ﻟﺰﻡ ﺍﻟﺘﺄﺩﺏ ﻣﻌﻪ ﰲ ﲨﻴﻊ ﺍﻷﺣﻮﺍﻝ‪.‬‬
‫ﺏ‬
‫ﻚ ﺍﻟ ِﻜﺘ‪‬ﺎ ‪‬‬ ‫‪ -٣‬ﺃﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻗﺪ ﺣﻜﱠﻤﻪ ﻓﺠﻌﻠﻪ ﺇﻣﺎﻣ‪‬ﺎ ﻭﺣﺎﻛﻤ‪‬ﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿:‬ﺇﻧ‪‬ﺎ ﺃﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺱ ِﺑﻤ‪‬ﺎ ﹶﺃﺭ‪‬ﺍ ‪‬ﻙ ﺍﻟﱠﻠﻪ‪) ﴾‬ﺍﻷﻧﺒﻴﺎﺀ‪.(١٠٥:‬‬ ‫ﺤ ﹸﻜ ‪‬ﻢ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﳊ ‪‬ﻖ ِﻟ‪‬ﺘ ‪‬‬
‫ﺑِﺎ ﹶ‬
‫ﺏ ‪‬ﻭ ‪‬ﻣ ‪‬ﻬ‪‬ﻴ ِﻤﻨ‪‬ـﺎ ‪‬ﻋﹶﻠﻴ‪‬ـ ِﻪ‬ ‫ﺼ ‪‬ﺪﻗﹰﺎ ﱢﻟﻤ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪ‪‬ﻳﻪِ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِﻜﺘ‪‬ـﺎ ِ‬
‫ﺤ ‪‬ﻖ ‪‬ﻣ ‪‬‬
‫ﺏ ﺑِﺎﹾﻟ ‪‬‬‫ﻚ ﺍﻟﹾ ِﻜﺘ‪‬ﺎ ‪‬‬ ‫ﻭﻗﺎﻝ‪ ﴿:‬ﻭﺃﹶﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺤﻖ‪ِ ‬ﻟ ﹸﻜ ﱟﻞ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﻣِﻨ ﹸﻜ ‪‬ﻢ ِﺷ ‪‬ﺮ ‪‬ﻋ ﹰﺔ‬
‫ﻓﹶﺎ ‪‬ﺣﻜﹸﻢ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻬ‪‬ﻢ ِﺑﻤ‪‬ﺎ ﺃﹶﻧ ‪‬ﺰ ﹶﻝ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻭ ﹶﻻ ‪‬ﺗ‪‬ﺘِﺒ ‪‬ﻊ ﹶﺃ ‪‬ﻫﻮ‪‬ﺍﺀ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋﻤ‪‬ﺎ ﺟ‪‬ﺎﺀ ‪‬ﻙ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺕ‬
‫ﳋ‪‬ﻴﺮ‪‬ﺍ ِ‬‫ﺠ ‪‬ﻌﹶﻠ ﹸﻜ ‪‬ﻢ ﹸﺃ ‪‬ﻣ ﹰﺔ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ﹰﺓ ‪‬ﻭﹶﻟﻜِﻦ ﱢﻟ‪‬ﻴ‪‬ﺒﹸﻠ ‪‬ﻮ ﹸﻛ ‪‬ﻢ ﻓِﻲ ﻣ‪‬ﺂ ﺁﺗ‪‬ﺎﻛﹸﻢ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘِﺒﻘﹸﻮﺍ ﺍ ﹶ‬
‫‪‬ﻭ ِﻣ‪‬ﻨﻬ‪‬ﺎﺟ‪‬ﺎ ‪‬ﻭﹶﻟ ‪‬ﻮ ﺷ‪‬ﺎﺀ ﺍﻟﹼﻠ ‪‬ﻪ ﻟﹶ ‪‬‬
‫ﺨ‪‬ﺘِﻠﻔﹸﻮﻥﹶ﴾ )‪ (٤٨‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‬ ‫ِﺇﻟﹶﻰ ﺍﷲ ‪‬ﻣ ‪‬ﺮ ِﺟ ‪‬ﻌ ﹸﻜ ‪‬ﻢ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ ﹶﻓ‪‬ﻴ‪‬ﻨ‪‬ﺒﹸﺌﻜﹸﻢ ِﺑﻤ‪‬ﺎ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ﻓِﻴ ِﻪ ‪‬ﺗ ‪‬‬
‫ﺴ ِﻬ ‪‬ﻢ‬
‫ﺠﺪ‪‬ﻭﹾﺍ ﻓِﻲ ﺃﹶﻧﻔﹸـ ِ‬ ‫ﺠ ‪‬ﺮ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹸﺛ ‪‬ﻢ ﹶﻻ ‪‬ﻳ ِ‬
‫ﺤ ﱢﻜﻤ‪‬ﻮ ‪‬ﻙ ﻓِﻴﻤ‪‬ﺎ ‪‬ﺷ ‪‬‬ ‫ﻚ ﹶﻻ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ‪‬ﺣ‪‬ﺘ ‪‬ﻰ ‪‬ﻳ ‪‬‬‫ﻼ ‪‬ﻭ ‪‬ﺭ‪‬ﺑ ‪‬‬‫ﻭﻗﺎﻝ‪}:‬ﻓﹶ ﹶ‬
‫ﺴﻠِﻴﻤ‪‬ﺎ{ )‪ (٦٥‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‬‫ﺴﱢﻠﻤ‪‬ﻮﹾﺍ ‪‬ﺗ ‪‬‬
‫ﺖ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﻀ‪‬ﻴ ‪‬‬
‫‪‬ﺣ ‪‬ﺮﺟ‪‬ﺎ ‪‬ﻣﻤ‪‬ﺎ ﹶﻗ ‪‬‬
‫ﺃﻗﺴﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﻨﻔﺴﻪ ﺍﻟﻜﺮﳝﺔ ﺃﻥ ﻫﺆﻻﺀ ﻻ ﻳﺆﻣﻨﻮﻥ ﺣﻘﻴﻘﺔ ﺣﱴ ﳚﻌﻠﻮﻙ ﺣﻜﻤ‪‬ﺎ ﻓﻴﻤﺎ ﻭﻗـﻊ‬
‫ﺑﻴﻨﻬﻢ ﻣﻦ ﻧﺰﺍﻉ ﰲ ﺣﻴﺎﺗﻚ‪،‬ﻭﻳﺘﺤﺎﻛﻤﻮﺍ ﺇﱃ ﺳﻨﺘﻚ ﺑﻌﺪ ﳑﺎﺗﻚ‪،‬ﰒ ﻻ ﳚﺪﻭﺍ ﰲ ﺃﻧﻔﺴﻬﻢ ﺿـﻴﻘﹰﺎ‬
‫ﳑﺎ ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ ﺣﻜﻤﻚ‪،‬ﻭﻳﻨﻘﺎﺩﻭﺍ ﻣﻊ ﺫﻟﻚ ﺍﻧﻘﻴﺎﺩ‪‬ﺍ ﺗﺎﻣﹰﺎ‪،‬ﻓﺎﳊﻜﻢ ﲟﺎ ﺟﺎﺀ ﺑﻪ ﺭﺳﻮﻝ ﺍﷲ
ﻣـﻦ‬
‫‪٢٧٩‬‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﰲ ﻛﻞ ﺷﺄﻥ ﻣﻦ ﺷﺆﻭﻥ ﺍﳊﻴﺎﺓ ﻣﻦ ﺻﻤﻴﻢ ﺍﻹﳝﺎﻥ ﻣﻊ ﺍﻟﺮﺿﺎ ﻭﺍﻟﺘﺴﻠﻴﻢ‪.‬‬
‫ﺴ‪‬ﻨ ﹲﺔ ﱢﻟﻤ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬ﺮﺟ‪‬ﻮ ﺍﻟﱠﻠ ‪‬ﻪ ﻭ‪‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟﺂ ِﺧ ‪‬ﺮ ‪‬ﻭ ﹶﺫ ﹶﻛ ‪‬ﺮ‬
‫ﻭﻗﺎﻝ‪}:‬ﹶﻟ ﹶﻘ ‪‬ﺪ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻓِﻲ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﹸﺃ ‪‬ﺳ ‪‬ﻮ ﹲﺓ ‪‬ﺣ ‪‬‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻛِﺜﲑ‪‬ﺍ{ )‪ (٢١‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‬
‫‪ – ٤‬ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﻓﺮﺽ ﳏﺒﺘﻪ ﻋﻠﻰ ﻟﺴﺎﻧﻪ ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪ - -‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠـ ِﻪ ‪-‬‬
‫ﺐ ِﺇﹶﻟ‪‬ﻴ ِﻪ ِﻣ ‪‬ﻦ ﻭ‪‬ﺍِﻟ ِﺪ ِﻩ ‪‬ﻭ ‪‬ﻭﻟﹶـ ِﺪ ِﻩ‬
‫
‪ -‬ﻗﹶﺎ ﹶﻝ » ﹶﻓ ‪‬ﻮﺍﻟﺬﻱ ‪‬ﻧ ﹾﻔﺴِﻰ ِﺑ‪‬ﻴ ِﺪ ِﻩ ﹶﻻ ‪‬ﻳ ‪‬ﺆ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃﻛﹸﻮ ﹶﻥ ﹶﺃ ‪‬ﺣ ‪‬‬
‫«‪.٢٨٠‬ﻭﻣﻦ ﻭﺟﺒﺖ ﳏﺒﺘﻪ ﻭﺟﺐ ﺍﻷﺩﺏ ﺇﺯﺍﺀﻩ ﻭﻟﺰﻡ ﺍﻟﺘﺄﺩﺏ ﻣﻌﻪ ‪.‬‬

‫‪ - ٢٧٩‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ ‪(٦٥ / ٢) -‬‬

‫‪ - ٢٨٠‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ١٤) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ١٧٨) -‬‬
‫‪١٧٣‬‬
‫‪ – ٥‬ﻣﺎ ﺍﺧﻨﺼﻪ ﺑﻪ ﺭﺑﻪ ﺗﻌﺎﱃ ﻣﻦ ﲨﺎﻝ ﺍﳋﻠﻖ ﻭﺍﳋﹸﻠﻖ ﻭﻣﺎ ﺣﺒﺎﻩ ﺑﻪ ﻣﻦ ﻛﻤﺎﻝ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺬﺍﺕ‬
‫ﻓﻬﻮ ﺃﲨﻞ ﳐﻠﻮﻕ ﻭﺃﻛﻤﻠﻪ ﻋﻠﻰ ﺍﻻﻃﻼﻕ ﻭ ‪‬ﻣﻦ ﻛﺎﻥ ﻫﺬﺍ ﺣﺎﻟﻪ ﻛﻴﻒ ﻻ ﳚﺐ ﺍﻟﺘﺄﺩﺏ ﻣﻌﻪ ‪.‬‬
‫‪ -٦‬ﻛﺬﻟﻚ ﻓﺈﻧﻪ ﺑﻌﺪ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﲢﺪ‪‬ﺛﺖ ﻋﻦ ﺍﻷﺻﻞ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻳﻀﺒﻂ ﺣﻴـﺎﺓ‬
‫ﺍﳌﺴﻠﻢ )ﰲ ﺍﻟﺘﻠﻘﻲ ﻋﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺭﺳﻮﻟﻪ
(‪..‬ﺟﺎﺀﺕ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺗﺘﺤـﺪ‪‬ﺙ‬
‫ﻋﻦ‪:‬ﺍﻵﺩﺍﺏ ﺍﻟﻮﺍﺟﺒﺔ ﻋﻠﻰ ﺍﻷﻣﺔ ﲡﺎﻩ ﻧﺒﻴ‪‬ﻬﺎ
‪،‬ﺍﻟﺬﻱ ﻳﺘﻠﹼﻘﻮﻥ ﻣﻨﻪ ﻣﻨﻬﺠﻬﻢ ﻭﺩﻳﻨﻬﻢ‪:‬‬
‫ﺠﻬ‪‬ـ ِﺮ‬
‫ﺠ ‪‬ﻬﺮ‪‬ﻭﺍ ﹶﻟ ‪‬ﻪ ﺑِﺎﹾﻟ ﹶﻘ ‪‬ﻮ ِﻝ ﹶﻛ ‪‬‬
‫ﺕ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ﻭ‪‬ﻻ ‪‬ﺗ ‪‬‬
‫ﺻ ‪‬ﻮ ِ‬
‫ﻕ ‪‬‬ ‫ﺻﻮ‪‬ﺍ‪‬ﺗ ﹸﻜ ‪‬ﻢ ﹶﻓ ‪‬ﻮ ‪‬‬
‫)ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﱠﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﻻ ‪‬ﺗ ‪‬ﺮﹶﻓﻌ‪‬ﻮﺍ ﹶﺃ ‪‬‬
‫ﺸ ‪‬ﻌﺮ‪‬ﻭ ﹶﻥ( )ﺍﳊﺠﺮﺍﺕ ‪..(٢‬ﺃﻱ‪ -:‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ‬ ‫ﻂ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎﹸﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ﻻ ‪‬ﺗ ‪‬‬
‫ﺾ ﹶﺃ ﹾﻥ ‪‬ﺗﺤ‪‬ﺒ ﹶ‬
‫ﻀ ﹸﻜ ‪‬ﻢ ِﻟ‪‬ﺒ ‪‬ﻌ ٍ‬
‫‪‬ﺑ ‪‬ﻌ ِ‬
‫ﺁﻣﻨﻮﺍ‪:‬ﺇﺫﺍ ﻛﻠﹼﻤﺘﻢ ﺭﺳﻮﻝ ﺍﷲ
ﻓﺎﻟﺘﺰﻣﻮﺍ ﺍﻷﺩﺏ ﺍﻟﻜﺎﻣﻞ‪،‬ﻭﺍﺧﻔﻀﻮﺍ ﺃﺻﻮﺍﺗﻜﻢ ﻭﻻ ﺗﺮﻓﻌﻮﻫـﺎ‬
‫ﻓﻮﻕ ﺻﻮﺗﻪ‪،‬ﻭﺣﲔ ﳐﺎﻃﺒﺘﻪ ﻻ ﲡﻬﺮﻭﺍ ﺑﺎﻟﻘﻮﻝ ﻛﻤﺎ ﳚﻬﺮ ﺑﻌﻀﻜﻢ ﻟﺒﻌﺾ‪،‬ﻭﻻ ﲣﺎﻃﺒﻮﻩ ﺑﺎﲰـﻪ‬
‫ﻭﻛﻨﻴﺘﻪ‪،‬ﺑﻞ ﺧﺎﻃﺒﻮﻩ ﲟﺎ ﻫﻮ ﺃﻫﻞ ﻟﻪ‪،‬ﻭﲟﺎ ﳝﻴ‪‬ﺰ ﻣﻘﺎﻣﻪ ﻋﻦ ﻣﻘﺎﻣﻜﻢ‪..‬ﻷﻧﻜـﻢ ﺇﻥ ﻓﻌﻠـﺘﻢ‪،‬ﺃﻱ ﺇﻥ‬
‫ﺧﺎﻃﺒﺘﻤﻮﻩ ﺑﺎﲰﻪ ﻭﻛﻨﻴﺘﻪ ﻭﺭﻓﻌﺘﻢ ﺃﺻﻮﺍﺗﻜﻢ ﻓﻮﻕ ﺻﻮﺗﻪ‪..‬ﻓﻘﺪ ﻳﺴﻮﻗﻜﻢ ﺫﻟﻚ ﺇﱃ ﺍﻻﺳﺘﺨﻔﺎﻑ‬
‫ﲟﻦ ﻳﺒﻠﹼﻐﻜﻢ ﺭﺳﺎﻟﺔ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪،‬ﻭﺑﺎﻟﺘﺎﱄ ﺇﱃ ﺍﻻﺳﺘﺨﻔﺎﻑ ﺑﺎﻟﺮﺳﺎﻟﺔ ﺫﺍ‪‬ﺎ‪،‬ﻭﻫﺬﺍ ﻗﺪ ﻳﺆﺩﻱ ﺇﱃ‬
‫ﺑﻄﻼﻥ ﺛﻮﺍﺏ ﺃﻋﻤﺎﻟﻜﻢ ﻭﺿﻴﺎﻋﻬﺎ ﺩﻭﻥ ﺃﻥ ﺗﺪﺭﻭﺍ ﺃﻭ ﺗﺸﻌﺮﻭﺍ ‪‬ﺬﺍ ﺍﳌﱰﻟﻖ ﺍﳋﻄﲑ‪،‬ﺍﻟـﺬﻱ ﻗـﺪ‬
‫ﻒ ﻟﻠﻤﺆﻣﻨﲔ ﻣﻦ ﺍﺗﺒﺎﻉ ﺫﻟﻚ ﺍﻟﺴﻠﻮﻙ‪.‬‬ ‫ﻳﻮﺻﻠﻜﻢ ﺇﱃ ﺍﻟﻜﻔﺮ ﺍﶈﺒِﻂ ﻟﻠﻌﻤﻞ‪..‬ﺇﻧﻪ ﲢﺬﻳ ‪‬ﺮ ﻭﲣﻮﻳ ‪‬‬
‫ﺤﻦ‪ ‬ﺍﻟﱠﻠ ‪‬ﻪ ﹸﻗﻠﹸﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ﻟِﻠ‪‬ﺘ ﹾﻘﻮ‪‬ﻯ ﹶﻟﻬ‪‬ـ ‪‬ﻢ‬
‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺍ ‪‬ﻣ‪‬ﺘ ‪‬‬
‫ﺻﻮ‪‬ﺍ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫)ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﻐﻀ‪‬ﻮ ﹶﻥ ﹶﺃ ‪‬‬
‫‪‬ﻣ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹲﺓ ‪‬ﻭﹶﺃ ‪‬ﺟ ‪‬ﺮ ‪‬ﻋﻈِﻴ ‪‬ﻢ( )ﺍﳊﺠﺮﺍﺕ ‪.(٣‬‬
‫‪ -‬ﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻳﻐﻀ‪‬ﻮﻥ ﺃﺻﻮﺍ‪‬ﻢ ﻭﳜﻔﻀﻮ‪‬ﺎ ﰲ ﺣﻀﺮﺓ ﺭﺳﻮﻝ ﺍﷲ
‪،‬ﻓﻘﺪ ﻫﻴـﺄ ﺍﷲ ﻗﻠـﻮ‪‬ﻢ‬
‫ﻟﺘﻠﻘﻲ ﺍﳍﺒﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻭﺍﳉﺎﺋﺰﺓ ﺍﻟﻜﺒﲑﺓ ﻣﻨﻪ ﻋﺰ ﻭﺟﻞ‪،‬ﻭﻫﻲ ﻫﺒﺔ ﺍﻟﺘﻘﻮﻯ‪،‬ﺍﻟﱵ ﺳﺘﺆﺩﻱ ﰲ ﺍﻟﻨﺘﻴﺠﺔ‬
‫ﺇﱃ ﺍﳋﻮﻑ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ‪،‬ﻭﺇﱃ ﺍﻹﻧﺎﺑﺔ ﺇﻟﻴﻪ‪،‬ﰒ ﺇﱃ ﺍﺳﺘﺤﻘﺎﻕ ﻣﻐﻔﺮﺗﻪ ﺟﻞ ﻭﻋـﻼ ﻭﺍﺳـﺘﺤﻘﺎﻕ‬
‫ﺐ ﻋﻤﻴ ‪‬ﻖ ﺑﻌﺪ ﲢﺬﻳ ‪‬ﺮ ﳐﻴﻒ!‪..‬‬ ‫ﺃﺟﺮﻩ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﺇﱃ ﺍﳉﻨﺔ‪..‬ﺇﻧﻪ ﺗﺮﻏﻴ ‪‬‬
‫ﺝ‬
‫ﺨ ‪‬ﺮ ‪‬‬
‫ﺻ‪‬ﺒﺮ‪‬ﻭﺍ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬‬
‫ﺕ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﻻ ‪‬ﻳ ‪‬ﻌ ِﻘﻠﹸﻮ ﹶﻥ * ‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬‬
‫ﺠﺮ‪‬ﺍ ِ‬
‫ﺤ‪‬‬
‫ﻚ ِﻣ ‪‬ﻦ ‪‬ﻭﺭ‪‬ﺍ ِﺀ ﺍﹾﻟ ‪‬‬
‫)ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﻨ‪‬ﺎﺩ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ِﺇﹶﻟ‪‬ﻴﻬِ ‪‬ﻢ ﹶﻟﻜﹶﺎ ﹶﻥ ‪‬ﺧﻴ‪‬ﺮﹰﺍ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻏﻔﹸﻮ ‪‬ﺭ ‪‬ﺭﺣِﻴ ‪‬ﻢ( )ﺍﳊﺠﺮﺍﺕ ‪.(٣‬‬
‫ﺙ ﻭﻗﻊ ﻣﻊ ﻭﻓﺪ ﺑﲏ ﲤﻴﻢ )ﰲ ﻋﺎﻡ ﺍﻟﻮﻓﻮﺩ(‪،‬ﺣﲔ ﻗﺪﻣﻮﺍ‬
‫‪ -‬ﰒ ﺃﺷﺎﺭﺕ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺇﱃ ﺣﺎﺩ ٍ‬
‫ﱯ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ‬‫ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ
‪،‬ﻭﻛﺎﻧﻮﺍ ﺃﻋﺮﺍﺑﹰﺎ ﺟ‪‬ﻔﺎ ﹰﺓ‪،‬ﻓﻨﺎﺩﻭﺍ ﻣﻦ ﻭﺭﺍﺀ ﺣﺠﺮﺍﺕ ﺍﻟـﻨ ‪‬‬
‫‪١٧٤‬‬
‫ﻱ ﺍﻟﺸﺮﻳﻒ‪:‬ﻳﺎ ﳏﻤﺪ!‪..‬ﺍﺧﺮﺝ ﺇﻟﻴﻨﺎ!‪..‬ﻓﻜـﺮﻩ ﺭﺳـﻮﻝ ﺍﷲ‬
‫ﻭﺍﻟﺴﻼﻡ‪،‬ﺍﳌﻄﻠﹼﺔ ﻋﻠﻰ ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮ ‪‬‬
‫ﺕ ﹶﺃ ﹾﻛﺜﹶـ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﻻ‬
‫ﺤﺠ‪‬ـﺮ‪‬ﺍ ِ‬
‫ﻚ ﻣِـﻦ‪ ‬ﻭﺭ‪‬ﺍ ِﺀ ﺍﹾﻟ ‪‬‬
‫
ﻫﺬﻩ ﺍﳉﻔﻮﺓ ﻭﻫﺬﺍ ﺍﻹﺯﻋﺎﺝ‪ِ):‬ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﻨ‪‬ﺎﺩ‪‬ﻭﻧ‪‬ـ ‪‬‬
‫‪‬ﻳ ‪‬ﻌ ِﻘﻠﹸﻮ ﹶﻥ(‪..‬ﻷ‪‬ﻢ ﱂ ﻳﺒﻠﻐﻮﺍ ﰲ ﺻﻔﺎ‪‬ﻢ ﺍﻟﻌﻘﻠﻴﺔ ﻣﺎ ﻳﺪﻟﹼﻬﻢ ﻋﻠﻰ ﻛﻴﻔﻴﺔ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟـﺬﻱ ﻳﺒﻠﹼـﻎ‬
‫ﺭﺳﺎﻟﺔ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪،‬ﻭﱂ ﻳﺘ‪‬ﺒﻌﻮﺍ ﺃﺩﺏ ﺍﻟﻌﺎﻗﻠﲔ ﺍﻟﻨﺎﺿﺠﲔ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﺝ ﺇﻟﻴﻬﻢ‪،‬ﻓﺬﻟﻚ ﺃﻓﻀﻞ ﳍﻢ ﻋﻨﺪ ﺍﷲ ﻭﻋﻨﺪ‬ ‫ﻟﻘﺪ ﻛﺎﻥ ﺍﻷﺟﺪﺭ ‪‬ﻢ ﺃﻥ ﻳﻨﺘﻈﺮﻭﺍ ﻭﻳﺼﱪﻭﺍ ﺣﱴ ﲣﺮ ‪‬‬
‫ﺍﻟﻨﺎﺱ‪،‬ﳌﺎ ﻓﻴﻪ ﻣﻦ ﻣﺮﺍﻋﺎ ٍﺓ ﻟﻸﺩﺏ ﰲ ﻣﻘﺎﻡ ﺍﻟﻨﺒﻮ‪‬ﺓ‪..‬ﻭﻟﻜﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﻘﻮﻝ ﺑﻌﺪ ﺫﻟﻚ‪):‬ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ‬
‫ﹶﻏﻔﹸﻮ ‪‬ﺭ ‪‬ﺭﺣِﻴ ‪‬ﻢ(‪،‬ﻭﻫﻮ ﺗﺮﻏﻴﺐ ﺑﺎﻟﺘﻮﺑﺔ ﻭﺍﻹﻧﺎﺑﺔ )ﺍﻟﺮﺟﻮﻉ( ﺇﻟﻴﻪ‪،‬ﻭﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻷﺻﻮﻝ ﰲ ﺍﻟﺘﻌﺎﻣـﻞ‬
‫ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ
‪،‬ﰒ ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺍﻟﺮﲪﺔ ﻭﺍﳌﻐﻔﺮﺓ‪،‬ﺇﺫ ﺍﻗﺘﺼﺮ ﻗﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﻠﻰ ﲢﺬﻳﺮﻫﻢ‬
‫ﻭﺗﻘﺮﻳﻌﻬﻢ‪،‬ﻭﱂ ﻳﱰﻝ ﺍﻟﻌﻘﺎﺏ ﻋﻠﻴﻬﻢ‪..‬ﻣﺮﺍﻋﺎ ﹰﺓ ﻟﻄﺒﻴﻌﺘﻬﻢ ﺍﻟﻘﺎﺳﻴﺔ ﺍﻟﱵ ﺗﺘﻤﺘﻊ ﺑﺎﳉﻔﺎﺀ‪.‬‬
‫ﻛﻴﻒ ﺍﻣﺘﺜﻞ ﺍﳌﺆﻣﻨﻮﻥ ﻣﻦ ﺻﺤﺎﺑﺔ ﺭﺳﻮﻝ ﺍﷲ
‪‬ﺬﻩ ﺍﻵﻳﺎﺕ؟!‪..‬‬
‫‪ -‬ﻣﻨﻬﻢ ﻣ‪‬ﻦ ﺃﻗﺴﻢ ﺃﻻ ﻳﻜﻠﹼﻤﻪ ﺇﻻ ﺳ ‪‬ﺮﹰﺍ )ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪ‪‬ﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ(‪..‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺣﺮﺹ‬
‫ﻼ ﻣـﻦ ﺃﻥ‬
‫ﻋﻠﻰ ﺧﻔﺾ ﺻﻮﺗﻪ ﺣﱴ ﻳﺴﺘﻔﻬﻤﻪ ﺭﺳﻮﻝ ﺍﷲ
‪..‬ﻭﻣﻨﻬﻢ ﻣ‪‬ﻦ ﺑﻘﻲ ﺧﺎﺋﻔﹰﺎ ‪‬ﻭﺟِـ ﹰ‬
‫ﻂ ﻋﻤﹸﻠ ‪‬ﻪ ﻷﻥ ﺻﻮﺗﻪ ﺟﻬﻮﺭﻳﹰﺎ ﺣﺎﺩﹰﺍ )ﺛﺎﺑﺖ ﺑﻦ ﻗﻴﺲ(‪..‬ﻭﻣﻨﻬﻢ‪..‬ﻭﻣﻨﻬﻢ‪.‬‬
‫ﻳ‪‬ﺤ‪‬ﺒ ﹶ‬
‫‪ -‬ﰲ ﺻﻠﺢ ﺍﳊﺪﻳﺒﻴﺔ‪،‬ﻳﻘﻮﻝ ﻣﻔﺎﻭﺽ ﻗﺮﻳﺶ )ﻋﺮﻭﺓ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺜﻘﻔﻲ(‪):‬ﻭﺍﷲ ﻣﺎ ﺗﻨﺨ‪‬ﻢ ﺭﺳﻮﻝ‬
‫ﻒ ﺭﺟ ٍﻞ ﻣﻨﻬﻢ )ﻳﻘﺼﺪ ﺍﻟﺼﺤﺎﺑﺔ(‪..‬ﻭﻻ ﻳﺴﻘﻂ ﻣﻦ ﺷﻌﺮﻩ ﺷﻲﺀ ﺇﻻ‬ ‫ﺍﷲ ﳔﺎﻣ ﹰﺔ ﺇﻻ ﻭﻗﻌﺖ ﰲ ﻛ ‪‬‬
‫ﺃﺧﺬﻭﻩ‪..‬ﻭﺇﺫﺍ ﺃﻣﺮﻫﻢ ﺍﺑﺘﺪﺭﻭﺍ ﺃﻣﺮﻩ‪،‬ﻭﺇﺫﺍ ﺗﻮﺿﺄ ﻛﺎﺩﻭﺍ ﻳﻘﺘﺘﻠﻮﻥ ﻋﻠﻰ ﻭ‪‬ﺿﻮﺋﻪ )ﺃﻱ ﺍﳌﺎﺀ ﺍﻟﻨـﺎﺗﺞ‬
‫ﺕ ﻋﻠﻰ ﻗﻴـﺼﺮ ﰲ‬ ‫ﻋﻦ ﺍﻟﻮﺿﻮﺀ(‪..‬ﻭﺇﺫﺍ ﺗﻜﻠﻤﻮﺍ ﺧﻔﻀﻮﺍ ﺃﺻﻮﺍ‪‬ﻢ ﻋﻨﺪﻩ‪)..(..‬ﻭﺍﷲ ﻟﻘﺪ ﻭﻓﺪ ‪‬‬
‫ﻂ‪،‬ﻳ‪‬ﻌﻈﹼﻤﻪ‬
‫ﻣ‪‬ﻠﻜﻪ‪..‬ﻭﻋﻠﻰ ﻛﺴﺮﻯ ﰲ ﻣ‪‬ﻠﻜﻪ‪..‬ﻭﻋﻠﻰ ﺍﻟﻨﺠﺎﺷ ‪‬ﻲ ﰲ ﻣ‪‬ﻠﻜﻪ‪..‬ﻭﺍﷲ ﻣﺎ ﺭﺃﻳﺖ ‪‬ﻣﻠِﻜﹰﺎ ﻗ ﹼ‬
‫ﺏ ﳏﻤ ٍﺪ ﳏﻤﺪﹰﺍ(!‪..‬‬
‫ﺃﺻﺤﺎﺑﻪ ﻣﺜﻞ ﻣﺎ ﻳﻌﻈﱢﻢ ﺃﺻﺤﺎ ‪‬‬
‫ﻓﻠﻨﺘﺄﻣ‪‬ﻞ‪،‬ﻭﻟﻨﺘﺪ‪‬ﺑﺮ‪،‬ﻭﻟﻴﻜﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﻗﺪﻭﺗﻨﺎ!‪..‬‬
‫ﻟﻨﺘﺪﺑ‪‬ﺮ ﰲ ﺍﻟﺪﺭﻭﺱ ﻭﺍﻟﻌﻈﺎﺕ ﺍﳌﺴﺘﻮﺣﺎﺓ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ‬
‫‪ -١‬ﻭﺟﻮﺏ ﺍﻷﺩﺏ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ
‪،‬ﰲ ﺣﻴﺎﺗﻪ ﻭﺣﻀﺮﺗﻪ‪..‬ﻭﺑﻌﺪ ﳑﺎﺗﻪ‪،‬ﻭﺫﻟﻚ ﻣـﻊ ﺳـﻨ‪‬ﺘﻪ‬
‫ﻭﺃﺣﺎﺩﻳﺜﻪ ﻭﺳﲑﺗﻪ‪.‬‬

‫‪١٧٥‬‬
‫‪ -٢‬ﺍﻟﺼﻐﺎﺋﺮ ﻗﺪ ﲡ ‪‬ﺮ ﺇﱃ ﺍﻟﻜﺒﺎﺋﺮ‪،‬ﻭﺍﻹﺳﺎﺀﺓ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ
ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﺍﻟﱵ ﻗﺪ ﺗـﺆﺩﻱ ﺇﱃ‬
‫ﺍﻟﻜﻔﺮ ﺍﶈﺒِﻂ ﻟﻠﻌﻤﻞ‪.‬‬
‫‪ -٣‬ﺇ ﹼﻥ ﳑﺎ ﻳ‪‬ﺮ‪‬ﺗﻜﹶﺐ ﻣﻦ ﺍﻟﺬﻧﻮﺏ‪..‬ﻣﺎ ﻳﺬﻫﺐ ﺑﺜﻮﺍﺏ ﺍﻷﻋﻤﺎﻝ‪،‬ﻣﻦ ﻏﲑ ﺃﻥ ﻳـﺪﺭﻱ ﺍﳌﺨﻄـﺊ‬
‫ﺃﺣﻴﺎﻧﹰﺎ ﺃﺑﻌﺎﺩ ﻋﻤﻠﻪ ﺍﳌﺴﻲﺀ ﺍﻟﺬﻱ ﻳﺮﺗﻜﺒﻪ!‪..‬‬
‫ﻟﺬﻟﻚ ﻋﻠﻴﻨﺎ ﻣﺮﺍﻗﺒﺔ ﺃﻋﻤﺎﻟﻨﺎ ﻭﺃﻗﻮﺍﻟﻨﺎ ﺟﻴﺪﹰﺍ‪،‬ﻛﻲ ﻻ ﻧﻘﻊ ﺑﺎﳋﻄﺄ ﻭﺍﻟﺬﻧﺐ ﺍﻟﺬﻱ ﻳﻮﺩﻱ ﺑﺼﺎﳊﺎﺕ‬
‫ﷲ ﻋﻈﻴﻢ(!‪..‬‬
‫ﺃﻋﻤﺎﻟﻨﺎ )ﻭﲢﺴﺒﻮﻧ‪‬ﻪ ﻫ‪‬ﻴﻨﹰﺎ ﻭﻫﻮ ﻋﻨ ‪‬ﺪ ﺍ ِ‬
‫ﺡ ﺃﺩﺑﻪ ﻓﻬـﻮ‬
‫‪ -٤‬ﺇ ﹼﻥ ﺍﻷﺩﺏ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺍﻟﺘﻤﺘﻊ ﺑﺎﻟﻌﻘﻞ‪،‬ﻓﻤﻦ ﻛﺎﻥ ﻣﺆﺩ‪‬ﺑﹰﺎ ﻓﻬﻮ ﻋﺎﻗﻞ‪،‬ﻭﻣﻦ ‪‬ﺟ ِﺮ ‪‬‬
‫ﻧﺎﻗﺺ ﺍﻟﻌﻘﻞ‪.‬‬
‫‪ -٥‬ﺍﻷﺩﺏ ﻭﺍﻟﺘﺄﺩ‪‬ﺏ ﻣﻊ ﺭﺳـﻮﻝ ﺍﷲ
‪..‬ﻳﻘﺘـﻀﻲ ﺍﻟﺘـﺄﺩ‪‬ﺏ ﻣـﻊ ﺍﻟﻌﻠﻤـﺎﺀ ﺍﳌـﺆﻣﻨﲔ‬
‫ﺍﳌﺨﻠﺼﲔ‪،‬ﺍﻟﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﻹﻗﺎﻣﺔ ﺷـﺮﻉ ﺍﷲ‪،‬ﻭﻟﻠـﺪﻓﺎﻉ ﻋـﻦ ‪‬ﺣﺮ‪‬ﻣﺎﺗِـﻪ‪..‬ﻓـﺈ‪‬ﻢ ﻭﺭﺛـﺔ‬
‫ﺍﻷﻧﺒﻴﺎﺀ‪..‬ﻭﻛﺬﻟﻚ ﺍﻟﺘﺄﺩ‪‬ﺏ ﻣﻊ ﻛﻞ ﺫﻱ ﺷﺄ ٍﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻜﺮ‪،‬ﺍﻟﺬﻳﻦ ﻳﺮﻭﻣﻮﻥ ﺭﻓﻌﺔ‬
‫ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪،‬ﻭﻳﻌﻤﻠﻮﻥ ﻋﻠﻰ ﺍﻟﺪﻓﺎﻉ ﻋﻨﻬﺎ ﻭﻋﻦ ﺩﻳﻨﻬﻢ‪،‬ﻭﳚﺘﻬﺪﻭﻥ ﰲ ﺩﻓـﻊ ﺍﳋﺒـﺚ‬
‫‪٢٨١‬‬
‫ﻭﺍﻟﺸﺒﻬﺎﺕ ﻋﻨﻬﺎ‪،‬ﻭﰲ ﺗﻌﺮﻳﺔ ﺃﻋﺪﺍﺋﻬﺎ ﻭﺍﻟﺪﺧﻼﺀ ﻋﻠﻴﻬﺎ ﻭﻋﻠﻰ ﻣﻨﻬﺠﻬﺎ ﺍﻹﺳﻼﻣ ‪‬ﻲ ﺍﻟﻘﻮﱘ‪.‬‬
‫ﻫﺬﻩ ﻫﻰ ﺑﻌﺾ ﻣﻮﺟﺒﺎﺕ ﺍﻷﺩﺏ ﻣﻌﻪ –
– ﻭﻏﲑﻫﺎ ﻛﺜﲑ ﻭﻟﻜﻦ ﻛﻴﻒ ﻳﻜـﻮﻥ ﺍﻷﺩﺏ ؟‬
‫ﻭﲟﺎﺫﺍ ﻳﻜﻮﻥ ؟ ﻭﻫﺬﺍ ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻠﻢ !‬
‫ﻳﻜﻮﻥ ﺍﻷﺩﺏ ﻣﻌﻪ –
‪: -‬‬
‫‪ – ١‬ﺑﻄﺎﻋﺘﻪ ﻭﺍﻗﺘﻔﺎﺀ ﺃﺛﺮﻩ ﻭﺗﺮﺳﻢ ﺧﻄﺎﻩ ﰱ ﲨﻴﻊ ﻣﺴﺎﻟﻚ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ ‪.‬ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻣ‪‬ـ ‪‬ﻦ‬
‫ﻉ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻭﻣ‪‬ﻦ ‪‬ﺗ ‪‬ﻮﻟﱠﻰ ﹶﻓﻤ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ‪‬ﻙ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﺣﻔِﻴﻈﹰﺎ{ )‪ (٨٠‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‬
‫‪‬ﻳ ِﻄ ِﻊ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹶﻝ ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﺃﻃﹶﺎ ‪‬‬
‫‪ – ٢‬ﺍﻥ ﻻ ﻳﻘﺪﻡ ﻋﻠﻰ ﺣﺒﻪ ﻭﺗﻮﻗﲑﻩ ﻭﺗﻌﻈﻴﻤﻪ ﺣﺐ ﳐﻠﻮﻕ ﺍﻭ ﺗﻮﻗﲑﻩ ﺍﻭ ﺗﻌﻈﻴﻤﻪ ﻛﺎﺋﻨﺎ ﻣـﻦ‬
‫ﻼ ‪‬ﻭ ﹶﺓ ﺍ ِﻹﳝ‪‬ـﺎ ِﻥ‪:‬ﹶﺃ ﹾﻥ‬
‫ﺙ ‪‬ﻣ ‪‬ﻦ ﹸﻛ ‪‬ﻦ ﻓِﻴ ِﻪ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ‪‬ﺣ ﹶ‬
‫ﻼ ﹲ‬
‫ﷲ
‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺛ ﹶ‬
‫ﻚ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﺲ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟ ٍ‬
‫ﻛﺎﻥ‪ .‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ِ‬

‫‪١٥٠٠٦http://www.odabasham.net/show.php?sid= - ٢٨١‬‬
‫‪١٧٦‬‬
‫ﺤ‪‬ﺒ ‪‬ﻪ ِﺇ ﱠﻻ ِﻟﱠﻠ ِﻪ‪ ،‬ﻭﹶﺃ ﹾﻥ ‪‬ﻳﻜﹾـ ‪‬ﺮ ‪‬ﻩ ﹶﺃ ﹾﻥ‬
‫ﺐ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ َﺀ ﹶﻻ ‪‬ﻳ ِ‬
‫ﺤ ‪‬‬
‫ﺐ ِﺇﹶﻟ‪‬ﻴ ِﻪ ِﻣﻤ‪‬ﺎ ِﺳﻮ‪‬ﺍ ‪‬ﻫﻤ‪‬ﺎ‪ ،‬ﻭﹶﺃ ﹾﻥ ‪‬ﻳ ِ‬
‫‪‬ﻳﻜﹸﻮ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ﹶﺃ ‪‬ﺣ ‪‬‬
‫‪٢٨٢‬‬
‫ﻑ ﻓِﻴﻬ‪‬ﺎ‪.‬‬‫‪‬ﻳﻌ‪‬ﻮ ‪‬ﺩ ﻓِﻲ ﺍﹾﻟ ﹸﻜ ﹾﻔ ِﺮ ﹶﻛﻤ‪‬ﺎ ‪‬ﻳ ﹾﻜ ‪‬ﺮ ‪‬ﻩ ﹶﺃ ﹾﻥ ﺗ‪‬ﻮﹶﻗ ‪‬ﺪ ﹶﻟ ‪‬ﻪ ﻧ‪‬ﺎ ‪‬ﺭ ﹶﻓ‪‬ﻴ ﹾﻘ ﹶﺬ ‪‬‬
‫‪ – ٣‬ﻣﻮﺍﻻﺓ ﻣﻦ ﻛﺎﻥ ﻳﻮﺍﱃ ﻭﻣﻌﺎﺩﺍﺓ ﻣﻦ ﻛﺎﻥ ﻳﻌﺎﺩﻯ ﻭﺍﻟﺮﺿﺎ ﲟﺎ ﻛﺎﻥ ﻳﺮﺿﻰ ﺑﻪ ﻭﺍﻟﻐﻀﺐ ﳌﺎ‬
‫ﻼ ﹶﺓ‬
‫ﺼﹶ‬‫ﻛﺎﻥ ﻳﻐﻀﺐ ﺍﻟﻴﻪ‪.‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ}:‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻭِﻟ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﻘِﻴﻤ‪‬ﻮ ﹶﻥ ﺍﻟـ ‪‬‬
‫‪‬ﻭ‪‬ﻳ ‪‬ﺆﺗ‪‬ﻮ ﹶﻥ ﺍﻟ ‪‬ﺰﻛﹶﺎ ﹶﺓ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﺭ‪‬ﺍ ِﻛﻌ‪‬ﻮ ﹶﻥ{ )‪ (٥٥‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‬
‫‪ -٤‬ﺇﺟﻼﻝ ﺍﲰﻪ ﻭﺗﻮﻗﲑﻩ ﻋﻨﺪ ﺫﻛﺮﻩ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ ﻭﺍﺳـﺘﻌﻈﺎﻣﻪ ﻭﺗﻘـﺪﻳﺮ ﴰﺎﺋﻠـﻪ‬
‫ﺸﺮ‪‬ﺍ ‪‬ﻭ‪‬ﻧﺬِﻳﺮ‪‬ﺍ )‪ِ (٨‬ﻟ‪‬ﺘ ‪‬ﺆ ِﻣﻨ‪‬ـﻮﺍ ﺑِﺎﻟﻠﱠـ ِﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ـﻮِﻟ ِﻪ‬
‫ﻭﻓﻀﺎﺋﻠﻪ‪.‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ِ }:‬ﺇﻧ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ‪‬ﻙ ﺷ‪‬ﺎ ِﻫﺪ‪‬ﺍ ‪‬ﻭ ‪‬ﻣ‪‬ﺒ ‪‬‬
‫ﺴ‪‬ﺒﺤ‪‬ﻮ ‪‬ﻩ ‪‬ﺑ ﹾﻜ ‪‬ﺮ ﹰﺓ ‪‬ﻭﹶﺃﺻِﻴﻠﹰﺎ )‪]{ (٩‬ﺍﻟﻔﺘﺢ‪[٩،٨:‬‬ ‫‪‬ﻭ‪‬ﺗ ‪‬ﻌ ‪‬ﺰﺭ‪‬ﻭ ‪‬ﻩ ‪‬ﻭ‪‬ﺗ ‪‬ﻮﱢﻗﺮ‪‬ﻭ ‪‬ﻩ ‪‬ﻭ‪‬ﺗ ‪‬‬
‫‪ – ٥‬ﺗﺼﺪﻳﻘﻪ ﰲ ﻛﻞ ﻣﺎ ﺃﺧﱪ ﺑﻪ ﻣﻦ ﺃﻣﺮ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟ ‪‬ﺪﻳﻦ ﻭﺷﺄﻥ ﺍﻟﻐﻴﺐ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟـﺪﻧﻴﺎ ﻭﰲ‬
‫ﺨﺬﹸﻭ ‪‬ﻩ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻧﻬ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻓﹶﺎﻧ‪‬ﺘﻬ‪‬ﻮﺍ ﻭ‪‬ﺍ‪‬ﺗﻘﹸﻮﺍ ﺍﻟﱠﻠ ‪‬ﻪ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ‬
‫ﺍﻵﺧﺮﻩ‪.‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻭﻣ‪‬ﺎ ﺁﺗ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ﹶﻓ ‪‬‬
‫ﺏ{ )‪ (٧‬ﺳﻮﺭﺓ ﺍﳊﺸﺮ‬ ‫‪‬ﺷﺪِﻳ ‪‬ﺪ ﺍﹾﻟ ِﻌﻘﹶﺎ ِ‬
‫ﷲ ﺑ‪‬ـ ِﻦ‬ ‫‪ – ٦‬ﺇﺣﻴﺎﺀ ﺳﻨﺘﻪ ﻭﺇﻇﻬﺎﺭ ﺷﺮﻳﻌﺘﻪ ﻭﺇﺑﻼﻍ ﺩﻋﻮﺗﻪ ﻭﺇﻧﻔـﺎﺫ ﻭﺻـﺎﻳﺎﻩ‪.‬ﻋ‪‬ـ ‪‬ﻦ ‪‬ﻋﺒ‪‬ـ ِﺪ ﺍ ِ‬
‫ﺝ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ‬
‫ﷲ
‪:‬ﺑﱢﻠﻐ‪‬ﻮﺍ ‪‬ﻋﻨ‪‬ﻲ ‪‬ﻭﹶﻟ ‪‬ﻮ ﺁ‪‬ﻳ ﹰﺔ‪ ،‬ﻭ ‪‬ﺣ ‪‬ﺪﺛﹸﻮﺍ ‪‬ﻋ ‪‬ﻦ ‪‬ﺑﻨِﻲ ِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴ ﹶﻞ ‪‬ﻭ ﹶﻻ ‪‬ﺣ ‪‬ﺮ ‪‬‬ ‫‪‬ﻋ ‪‬ﻤﺮٍﻭ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫‪٢٨٣‬‬
‫ﺏ ‪‬ﻋﹶﻠ ‪‬ﻲ ‪‬ﻣ‪‬ﺘ ‪‬ﻌ ‪‬ﻤﺪ‪‬ﺍ ﹶﻓ ﹾﻠ‪‬ﻴ‪‬ﺘ‪‬ﺒ ‪‬ﻮﹾﺃ ‪‬ﻣ ﹾﻘ ‪‬ﻌ ‪‬ﺪ ‪‬ﻩ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِﺭ‪.‬‬
‫ﹶﻛ ﹶﺬ ‪‬‬
‫‪ – ٧‬ﺧﻔﺾ ﺍﻟﺼﻮﺕ ﻋﻨﺪ ﻗﱪﻩ ﻭﰲ ﻣﺴﺠﺪﻩ ﳌﻦ ﺃﻛﺮﻣﻪ ﺍﷲ ﺑﺰﻳﺎﺭﺗﻪ ﻭﺷﺮﻓﻪ ﺑﺎﻟﻮﻗﻮﻑ ﻋﻠـﻰ‬
‫ﺤ ‪‬ﻦ ﺍﻟﻠﱠـ ‪‬ﻪ‬
‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺍ ‪‬ﻣ‪‬ﺘ ‪‬‬
‫ﺻﻮ‪‬ﺍ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ ﻋِﻨ ‪‬ﺪ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠﻪِ ﹸﺃ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫ﻗﱪﻩ
‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ}:‬ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﻐﻀ‪‬ﻮ ﹶﻥ ﹶﺃ ‪‬‬
‫ﹸﻗﻠﹸﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ﻟِﻠ‪‬ﺘ ﹾﻘﻮ‪‬ﻯ ﹶﻟﻬ‪‬ﻢ ‪‬ﻣ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹲﺓ ‪‬ﻭﹶﺃ ‪‬ﺟ ‪‬ﺮ ‪‬ﻋﻈِﻴ ‪‬ﻢ{ )‪ (٣‬ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ‬
‫‪ – ٨‬ﺣﺐ ﺍﻟﺼﺎﳊﲔ ﻭﻣﻮﺍﻻ‪‬ﻢ ﲝﺒﻪ ﻭﺑﻐﺾ ﺍﻟﻔﺎﺳﻘﲔ ﻭﻣﻌﺎﺩﺍ‪‬ﻢ ﺑﺒﻐﻀﻪ ‪.‬‬

‫‪ - ٢٨٢‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ١٦) -‬ﻭﺻﺤﻴﺢ ﻣـﺴﻠﻢ‪ -‬ﺍﳌﻜـﱰ ‪ (١٧٤) -‬ﻭﺻـﺤﻴﺢ ﺍﺑـﻦ ﺣﺒـﺎﻥ ‪/ ١) -‬‬
‫‪(٢٣٨)(٤٧٤‬‬
‫‪ - ٢٨٣‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ (٣٤٦١) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪(٦٢٥٦) (١٤٩ / ١٤) -‬‬
‫ﺻ ِﻔ ِﻬ ‪‬ﻢ ِﺇﻟﹶـﻰ‬
‫ﺏ ‪‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ِﺑ ‪‬ﻮ ‪‬‬
‫ﺨﻄﱠﺎ ِ‬
‫ﺼﺤ‪‬ﺎ‪‬ﺑ ﹶﺔ‪ ،‬ﻭ‪‬ﻳ ‪‬ﺪ ‪‬ﺧ ﹸﻞ ِﻓﻲ ‪‬ﺟ ‪‬ﻤﹶﻠﺔِ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﺼ ‪‬ﺪ ِﺑ ِﻪ ﺍﻟ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﺣ‪‬ﺎِﺗ ٍﻢ  ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ‪:‬ﺑﱢﻠﻐ‪‬ﻮﺍ ‪‬ﻋﻨ‪‬ﻲ ‪‬ﻭﹶﻟ ‪‬ﻮ ﺁ‪‬ﻳ ﹰﺔ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﹶﻗ ‪‬‬
‫ﻂ ‪‬ﻋ ِﻦ ﺍﻵ ‪‬ﺧﺮِﻳ ‪‬ﻦ ﹶﻓ ‪‬ﺮﺿ‪‬ـ ‪‬ﻪ‪ ،‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ‬ ‫ﺾ ِﺑ‪‬ﺘ‪‬ﺒﻠِﻴ ِﻐ ِﻪ ‪‬ﺳ ﹶﻘ ﹶ‬
‫ﺽ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ِﻜﻔﹶﺎ‪‬ﻳ ِﺔ ِﺇﺫﹶﺍ ﻗﹶﺎ ‪‬ﻡ ﺍﹾﻟ‪‬ﺒ ‪‬ﻌ ‪‬‬ ‫‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﻟﹾ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﻓِﻲ ‪‬ﺗ‪‬ﺒﻠِﻴ ِﻎ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ
‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﻓ ‪‬ﺮ ‪‬‬
‫ﺿ ‪‬ﻪ‪.‬‬ ‫ﲔ‪،‬ﹶﻓﺤِﻴ‪‬ﻨِﺌ ٍﺬ ‪‬ﻳ ﹾﻠ ‪‬ﺰ ‪‬ﻣ ‪‬ﻪ ﹶﻓ ‪‬ﺮ ‪‬‬
‫ﺴِﻠ ِﻤ ‪‬‬
‫ﺲ ِﻋ‪‬ﻨ ‪‬ﺪ ﹶﻏ‪‬ﻴ ِﺮ ِﻩ‪ ،‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻣﺘ‪‬ﻰ ﺍ ‪‬ﻣ‪‬ﺘ‪‬ﻨ ‪‬ﻊ ‪‬ﻋ ‪‬ﻦ ‪‬ﺑﱢﺜ ِﻪ‪،‬ﺧ‪‬ﺎ ﹶﻥ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺿ‪‬ﻴ‪‬ﺘ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ِﻋ‪‬ﻨ ‪‬ﺪﻩ‪ِ ‬ﻣ‪‬ﻨ ‪‬ﻪ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻟ‪‬ﻴ ‪‬‬
‫‪‬ﻳ ﹾﻠ ‪‬ﺰ ‪‬ﻡ ﹶﻓ ‪‬ﺮ ِ‬
‫‪١٧٧‬‬
‫ﺝ ِﺇﻟﹶـﻰ‬
‫ﷲ
ﺧ‪‬ـ ‪‬ﺮ ‪‬‬
‫ﻫﺬﻩ ﻫﻰ ﻣﻈﺎﻫﺮ ﺍﻵﺩﺍﺏ ﻣﻌﻪ –
– ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﻗﹶﺎ ﹶﻝ‪ِ:‬ﺇ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﺕ ﹶﺃﻧ‪‬ﻲ ﹶﻗ ‪‬ﺪ‬
‫ﲔ‪ ،‬ﻭِﺇﻧ‪‬ﺎ ِﺇ ﹾﻥ ﺷ‪‬ﺎ َﺀ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑ ﹸﻜ ‪‬ﻢ ﹶﻻ ِﺣﻘﹸﻮ ﹶﻥ‪ ،‬ﻭ ِﺩ ‪‬ﺩ ‪‬‬
‫ﻼ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺩ‪‬ﺍ ‪‬ﺭ ﹶﻗ ‪‬ﻮ ٍﻡ ‪‬ﻣ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺴﹶ‬‫ﺍﹾﻟ ‪‬ﻤ ﹾﻘ‪‬ﺒ ‪‬ﺮ ِﺓ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺍﻟ ‪‬‬
‫ﺻﺤ‪‬ﺎﺑِﻲ‪ ،‬ﻭِﺇ ‪‬ﺧﻮ‪‬ﺍ‪‬ﻧﻨ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻟﹶـ ‪‬ﻢ‬ ‫ﻚ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﺑ ﹾﻞ ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ﹶﺃ ‪‬‬
‫ﺴﻨ‪‬ﺎ ِﺇ ‪‬ﺧﻮ‪‬ﺍ‪‬ﻧ ‪‬‬ ‫ﷲ‪،‬ﹶﺃﹶﻟ ‪‬‬‫ﺖ ِﺇ ‪‬ﺧﻮ‪‬ﺍ‪‬ﻧﻨ‪‬ﺎ‪،‬ﻗﹶﺎﻟﹸﻮﺍ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﻑ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹾﺄﺗِﻲ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻙ ﻣِـ ‪‬ﻦ‬ ‫ﻒ ‪‬ﺗ ‪‬ﻌ ِﺮ ‪‬‬
‫ﷲ‪ ،‬ﹶﻛ‪‬ﻴ ‪‬‬ ‫ﺽ‪،‬ﻗﹶﺎﻟﹸﻮﺍ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ﺤ ‪‬ﻮ ِ‬ ‫‪‬ﻳ ﹾﺄﺗ‪‬ﻮﺍ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ‪ ،‬ﻭﹶﺃﻧ‪‬ﺎ ﹶﻓ ‪‬ﺮ ﹸﻃ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﻑ ‪‬ﺧ‪‬ﻴﻠﹶـ ‪‬ﻪ ؟‬ ‫ﺠﹶﻠ ﹲﺔ ﻓِﻲ ‪‬ﺧ‪‬ﻴ ٍﻞ ‪‬ﺩ ‪‬ﻫ ٍﻢ ‪‬ﺑ ‪‬ﻬ ٍﻢ ﹶﺃ ﹶﻻ ‪‬ﻳ ‪‬ﻌ ِﺮ ‪‬‬
‫ﺤ‪‬‬ ‫ﺖ ﹶﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ِﻟ ‪‬ﺮ ‪‬ﺟ ٍﻞ ‪‬ﺧ‪‬ﻴ ﹲﻞ ﹸﻏ ‪‬ﺮ ‪‬ﻣ ‪‬‬ ‫ﻚ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬ ‫ﹸﺃ ‪‬ﻣِﺘ ‪‬‬
‫ﲔ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻮﺿ‪‬ﻮ ِﺀ‪ ،‬ﻭﹶﺃﻧ‪‬ﺎ ﹶﻓ ‪‬ﺮ ﹸﻃ ‪‬ﻬ ‪‬ﻢ‬ ‫ﺠِﻠ ‪‬‬ ‫ﺤ‪‬‬ ‫ﷲ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ﹾﺄﺗ‪‬ﻮ ﹶﻥ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﹸﻏﺮ‪‬ﺍ ‪‬ﻣ ‪‬‬
‫ﻗﹶﺎﻟﹸﻮﺍ‪:‬ﺑﻠﹶﻰ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﺽ‪،‬ﹶﻓﹶﻠ‪‬ﻴﺬﹶﺍ ‪‬ﺩ ﱠﻥ ِﺭﺟ‪‬ﺎ ﹲﻝ ‪‬ﻋ ‪‬ﻦ ‪‬ﺣ ‪‬ﻮﺿِﻲ ﹶﻛﻤ‪‬ﺎ ‪‬ﻳﺬﹶﺍ ‪‬ﺩ ﺍﹾﻟ‪‬ﺒ ِﻌ ‪‬ﲑ ﺍﻟـﻀ‪‬ﺎ ﱡﻝ‪،‬ﹸﺃﻧ‪‬ﺎﺩِﻳ ِﻬ ‪‬ﻢ ﹶﺃ ﹶﻻ ‪‬ﻫﻠﹸـ ‪‬ﻢ ﹶﺃ ﹶﻻ‬ ‫ﺤ ‪‬ﻮ ِ‬ ‫‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬‬
‫‪٢٨٤‬‬
‫ﺤﻘﹰﺎ‪.‬‬‫ﺴ‪‬‬‫ﺤﻘﹰﺎ ﹶﻓ ‪‬‬ ‫ﺴ‪‬‬ ‫ﺤﻘﹰﺎ ﹶﻓ ‪‬‬ ‫ﺴ‪‬‬ ‫‪‬ﻫﹸﻠ ‪‬ﻢ‪،‬ﹶﻓ‪‬ﻴﻘﹶﺎ ﹸﻝ‪ِ:‬ﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﺑ ‪‬ﺪﻟﹸﻮﺍ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻙ‪،‬ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ‪:‬ﹶﻓ ‪‬‬
‫ﺏ‬
‫ﺻﺤ‪‬ﺎ ‪‬‬ ‫ﺖ ِﺇ ‪‬ﺧﻮ‪‬ﺍﻧِﻲ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ ‪‬‬
‫ﺕ ﹶﺃﻧ‪‬ﻲ ﹶﻟﻘِﻴ ‪‬‬‫ﷲ
‪ :‬ﻭ ِﺩ ‪‬ﺩ ‪‬‬ ‫ﻚ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﺲ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟ ٍ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ِ‬
‫ﺻﺤ‪‬ﺎﺑِﻲ‪ ،‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ِﺇ ‪‬ﺧﻮ‪‬ﺍﻧِﻲ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﺑِﻲ ‪‬ﻭﻟﹶـ ‪‬ﻢ‬ ‫ﻚ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ﹶﺃ ‪‬‬
‫ﺤ ‪‬ﻦ ِﺇ ‪‬ﺧﻮ‪‬ﺍ‪‬ﻧ ‪‬‬
‫ﺲ ‪‬ﻧ ‪‬‬
‫ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪:‬ﹶﺃ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬‬
‫‪٢٨٥‬‬
‫‪‬ﻳ ‪‬ﺮ ‪‬ﻭﻧِﻲ‪".‬‬
‫ﺻﺤ‪‬ﺎ‪‬ﺑ ‪‬ﻪ‪ ،‬ﻭﻛﹶﺎﻧ‪‬ﻮﺍ ِﺇﺫﹶﺍ ‪‬ﻧ ‪‬ﺰﻟﹸﻮﺍ ﹶﺃ‪‬ﻧ ‪‬ﺰﻟﹸﻮ ‪‬ﻩ ‪‬ﻭﺳ‪‬ـ ﹶﻄ ‪‬ﻬ ‪‬ﻢ‬‫ﺖ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ ﹶﻘ ‪‬ﺪ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﹶﻟ‪‬ﻴﹶﻠ ﹰﺔ ﹶﺃ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ‪‬ﺩ ﹶﺓ ‪‬ﺑ ِﻦ ﺍﻟﺼ‪‬ﺎ ِﻣ ِ‬
‫ﲔ ‪‬ﺭﹶﺃ ‪‬ﻭ ‪‬ﻩ‬
‫ﺨﻴ‪‬ﺎ ِﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪،‬ﹶﻓ ﹶﻜ‪‬ﺒﺮ‪‬ﻭﺍ ِﺣ ‪‬‬ ‫ﺻﺤ‪‬ﺎﺑ‪‬ﺎ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﻫ ‪‬ﻢ ِﺑ ‪‬‬ ‫ﹶﻓ ﹶﻔ ِﺰﻋ‪‬ﻮﺍ‪ ،‬ﻭ ﹶﻇﻨ‪‬ﻮﺍ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﺍ ‪‬ﺧﺘ‪‬ﺎ ‪‬ﺭ ﹶﻟ ‪‬ﻪ ﹶﺃ ‪‬‬
‫ﷲ
‪ :‬ﹶﻻ‬ ‫ﺻﺤ‪‬ﺎﺑ‪‬ﺎ ﹶﻏ‪‬ﻴ ‪‬ﺮﻧ‪‬ﺎ‪.‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﻚ ﹶﺃ ‪‬‬ ‫ﷲ ﹶﺃ ‪‬ﺷ ﹶﻔ ﹾﻘﻨ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﺍ ‪‬ﺧﺘ‪‬ﺎ ‪‬ﺭ ﹶﻟ ‪‬‬ ‫‪‬ﻭﻗﹶﺎﻟﹸﻮﺍ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﺚ ‪‬ﻧِﺒﻴ‪‬ـﺎ ‪‬ﻭ ﹶﻻ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ِﺇﻧ‪‬ﻲ ﹶﻟ ‪‬ﻢ ﹶﺃ‪‬ﺑ ‪‬ﻌ ﹾ‬
‫ﺻﺤ‪‬ﺎﺑِﻲ ﻓِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻭ‪‬ﺍﻵ ِﺧ ‪‬ﺮ ِﺓ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ‪‬ﻳ ﹶﻘ ﹶﻈﻨِﻲ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫‪‬ﺑ ﹾﻞ‪.‬ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ﹶﺃ ‪‬‬
‫ﺴﹶﺄﹶﻟﺘِﻲ ﺷ‪‬ـﻔﹶﺎ ‪‬ﻋ ﹲﺔ‬
‫ﺖ‪:‬ﻣ‪‬ـ ‪‬‬
‫ﻂ‪.‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺗ ‪‬ﻌ ﹶ‬
‫ﺴ ﹾﻞ‪:‬ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ﺴﹶﺄﹶﻟ ﹰﺔ ﹶﺃ ‪‬ﻋ ﹶﻄ‪‬ﻴ‪‬ﺘﻬ‪‬ﺎ ِﺇﻳ‪‬ﺎ ‪‬ﻩ‪،‬ﹶﻓ ‪‬‬
‫‪‬ﺭﺳ‪‬ﻮ ﹰﻻ ِﺇ ﱠﻻ ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺳﹶﺄﹶﻟﻨِﻲ ‪‬ﻣ ‪‬‬
‫ﺏ ﺷ‪‬ـﻔﹶﺎ ‪‬ﻋﺘِﻲ‬‫ﺸﻔﹶﺎ ‪‬ﻋ ﹸﺔ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﻗﹸﻮ ﹸﻝ ﻳ‪‬ﺎ ‪‬ﺭ ‪‬‬ ‫ﷲ‪ ،‬ﻭﻣ‪‬ﺎ ﺍﻟ ‪‬‬ ‫ُﻷ ‪‬ﻣﺘِﻲ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ‪.‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﺝ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﺑ ِﻘ‪‬ﻴ ﹶﺔ ﹸﺃ ‪‬ﻣﺘِـﻲ ﻣِـ ‪‬ﻦ ﺍﻟﻨ‪‬ـﺎ ِﺭ‬‫ﺨﺮِ ‪‬‬ ‫ﺏ ‪‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪:‬ﻧ ‪‬ﻌ ‪‬ﻢ‪.‬ﹶﻓ‪‬ﻴ ‪‬‬‫ﺕ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻙ‪،‬ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ ﺍﻟ ‪‬ﺮ ‪‬‬ ‫ﺍﱠﻟﺘِﻲ ﺍ ‪‬ﺧ‪‬ﺘ‪‬ﺒ ﹾﺄ ‪‬‬
‫‪٢٨٦‬‬
‫ﺠ‪‬ﻨ ِﺔ‪".‬‬
‫ﹶﻓ‪‬ﻴ‪‬ﻨِﺒ ﹸﺬ ‪‬ﻫ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟ ‪‬‬

‫‪ - ٢٨٤‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ ( ٦٠٧) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪(٧٢٤٠) (٢٢٤ / ١٦) -‬‬
‫‪‬ﻢ‪:‬ﲨﻊ ‪‬ﻴﻢ ﻭﻫﻮ ﺍﻷﺳﻮﺩ ﻭﻗﻴﻞ ﺍﻟﺬﻯ ﻻ ﳜﺎﻟﻂ ﻟﻮﻧﻪ ﻟﻮﻥ ﺳﻮﺍﻩ ‪-‬ﺍﻟﺪﻫﻢ‪:‬ﲨﻊ ﺃﺩﻫﻢ ﻭﻫﻮ ﺍﻷﺳﻮﺩ‬
‫‪ - ٢٨٥‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -١٢٦٠٧ (١٢٥٧٩) (٣٩٩ / ٤) -‬ﺣﺴﻦ ﻟﻐﲑﻩ‬
‫‪ - ٢٨٦‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -٢٣١٥٢ (٢٢٧٧١)(٥٦٥ / ٧) -‬ﺣﺴﻦ‬
‫‪١٧٨‬‬
‫ﻓﺎﳌﺴﻠ ‪‬ﻢ ﳚﺘﻬﺪ ﺩﺍﺋﻤﺎ ﰲ ﺃﺩﺍﺋﻬﺎ ﻛﺎﻣﻠﺔ ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ ﺗﺎﻣﺔ‪،‬ﺇﺫ ﻛﻤﺎﻟﻪ ﻣﻮﻗﻮﻑ ﻋﻠﻴﻬﺎ ﻭﺳﻌﺎﺩﺗﻪ‬
‫ﻣﻨﻮﻃﺔ ‪‬ﺎ ﻭﺍﳌﺴﺆﻭﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳﻮﻓﻘﻨﺎ ﻟﻠﺘﺄﺩﺏ ﻣﻊ ﻧﺒﻴﻨﺎ
ﻭﺃﻥ ﳚﻌﻠﻨﺎ ﻣﻦ ﺃﺗﺒﺎﻋﻪ‬
‫‪٢٨٧‬‬
‫ﻭﺃﻧﺼﺎﺭﻩ ﻭﺷﻴﻌﺘﻪ ﻭﺃﻥ ﻳﺮﺯﻗﻨﺎ ﻃﺎﻋﺘﻪ ﻭﺃﻥ ﻻ ﳛﺮﻣﻨﺎ ﺷﻔﺎﻋﺘﻪ ‪..‬ﺍﻟﻠﻬﻢ ﺁﻣﲔ ‪!...‬‬
‫)‪ (٣‬ﺍﻷﺩﺏ ﻣﻊ ﺍﻟﻮﺍﻟﺪﻳﻦ ‪:‬‬
‫ﻚ ﹶﺃﻟﱠﺎ ‪‬ﺗ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭﺍ ﺇِﻟﱠﺎ ِﺇﻳ‪‬ﺎ ‪‬ﻩ ‪‬ﻭﺑِﺎﹾﻟﻮ‪‬ﺍِﻟ ‪‬ﺪ‪‬ﻳ ِﻦ ِﺇ ‪‬ﺣﺴ‪‬ﺎﻧ‪‬ﺎ ﺃﻣ‪‬ﺎ ‪‬ﻳ‪‬ﺒﹸﻠ ‪‬ﻐ ‪‬ﻦ ِﻋﻨ‪‬ـ ‪‬ﺪ ‪‬ﻙ ﺍﹾﻟ ِﻜﺒ‪‬ـ ‪‬ﺮ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻭﹶﻗﻀ‪‬ﻰ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺾ‬
‫ﻑ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ‪‬ﻨ ‪‬ﻬﺮ‪ ‬ﻫﻤ‪‬ﺎ ‪‬ﻭﹸﻗ ﹾﻞ ﹶﻟ ‪‬ﻬﻤ‪‬ﺎ ﹶﻗ ‪‬ﻮﻟﹰﺎ ﹶﻛ ِﺮﳝ‪‬ﺎ )‪ (٢٣‬ﻭ‪‬ﺍ ‪‬ﺧﻔِـ ‪‬‬ ‫ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻫﻤ‪‬ﺎ ﹶﺃ ‪‬ﻭ ِﻛﻠﹶﺎ ‪‬ﻫﻤ‪‬ﺎ ﹶﻓﻠﹶﺎ ‪‬ﺗ ﹸﻘ ﹾﻞ ﹶﻟ ‪‬ﻬﻤ‪‬ﺎ ﹸﺃ ‪‬‬
‫ﺻ ِﻐﲑ‪‬ﺍ )‪ (٢٤‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ِﺑﻤ‪‬ﺎ‬ ‫ﺡ ﺍﻟ ﱡﺬ ﱢﻝ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﺔ ‪‬ﻭﹸﻗ ﹾﻞ ‪‬ﺭﺏ‪ ‬ﺍ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ‪‬ﻬﻤ‪‬ﺎ ﹶﻛﻤ‪‬ﺎ ‪‬ﺭ‪‬ﺑﻴ‪‬ﺎﻧِﻲ ‪‬‬ ‫ﹶﻟ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬
‫ﲔ ﹶﻏﻔﹸـﻮﺭ‪‬ﺍ )‪] { (٢٥‬ﺍﻹﺳـﺮﺍﺀ‪- ٢٣:‬‬ ‫ﲔ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ِﻟ ﹾﻠﹶﺄﻭ‪‬ﺍِﺑ ‪‬‬
‫ﻓِﻲ ‪‬ﻧﻔﹸﻮ ِﺳ ﹸﻜ ‪‬ﻢ ِﺇ ﹾﻥ ‪‬ﺗﻜﹸﻮﻧ‪‬ﻮﺍ ﺻ‪‬ﺎِﻟﺤِ ‪‬‬
‫‪[٢٥‬‬
‫ﻚ ‪‬ﻭ ‪‬ﻭﺻ‪‬ـﻰ‬ ‫ﻚ ‪ -‬ﻳ ‪‬ﻌﻨِﻲ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻚ ﹶﻟ ‪‬ﻪ ) ‪‬ﻭﹶﻗﻀ‪‬ﻰ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ‪‬ﻩ ِﺑ ِﻌﺒ‪‬ﺎ ‪‬ﺩِﺗ ِﻪ ‪‬ﻭ ‪‬ﺣ ‪‬ﺪ ‪‬ﻩ ﹶﻻ ‪‬ﺷﺮِﻳ ‪‬‬
‫‪‬ﻳ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ﺍ ُ‬
‫ﻼ ‪‬ﻫﻤ‪‬ﺎ‪ِ ،‬ﻋﻨ‪‬ـ ‪‬ﺪ‬
‫ﲔ ﺑِﺎ ِﻹ ‪‬ﺣﺴ‪‬ﺎ ِﻥ ِﺇﻟﹶﻰ ﺍﻟﻮ‪‬ﺍِﻟ ‪‬ﺪ‪‬ﻳ ِﻦ‪،‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﺑﹶﻠﻐ‪‬ﺎ ﺍﻟ ِﻜ‪‬ﺒ ‪‬ﺮ‪،‬ﹶﺃﺣ‪‬ـ ‪‬ﺪ ‪‬ﻫﻤ‪‬ﺎ ﹶﺃ ‪‬ﻭ ِﻛ ﹶ‬ ‫ﷲ ﺍ ﹸﳌ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫(‪ ،‬ﻭ ‪‬ﻭﺻ‪‬ﻰ ﺍ ُ‬
‫ﻑ ﹶﻛِﻠ ‪‬ﻤ ﹲﺔ ﺗ‪‬ـ ‪‬ﺪ ﱡﻝ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺴ ِﻤﻌ‪‬ﻮ ‪‬ﻫﻤ‪‬ﺎ ﹶﻗ ‪‬ﻮ ﹰﻻ ‪‬ﺳﻴ‪‬ﺌﹰﺎ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻭ ﹶﻻ ‪‬ﺗﹶﺄﻓﱡﻔﹰﺎ ) ‪‬ﻭﹸﺃ ‪‬‬ ‫ﹶﺃ‪‬ﺑﻨ‪‬ﺎِﺋ ِﻬﻤ‪‬ﺎ‪،‬ﹶﻓ ‪‬ﻌﻠﹶﻰ ﺍ َﻷ‪‬ﺑﻨ‪‬ﺎ ِﺀ ﹶﺃ ﱠﻻ ‪‬ﻳ ‪‬‬
‫ﺼ ‪‬ﺪ ‪‬ﺭ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﺇﹶﻟ‪‬ﻴ ِﻬﻤ‪‬ﺎ ِﻓ ‪‬ﻌ ﹲﻞ ﹶﻗﺒِﻴ ‪‬ﺢ ‪‬ﻳ ‪‬ﺪ ﱡﻝ ‪‬ﻋﻠﹶﻰ‬
‫ﺐ ﹶﺃ ﹾﻥ ﹶﻻ ‪‬ﻳ‪‬ﻨ‪‬ﺘ ِﻬﺮ‪‬ﻭ ‪‬ﻫﻤ‪‬ﺎ‪ ،‬ﻭﹶﺃ ﹾﻥ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺠ ‪‬‬ ‫ﺠ ِﺮ ﻭ‪‬ﺍﻟﻀ‪‬ﻴ ِﻖ (‪ ،‬ﻭ‪‬ﻳ ِ‬ ‫ﻀ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﷲ ﺍ َﻷ‪‬ﺑﻨ‪‬ﺎ َﺀ ﺑِﺎ ِﻹ ‪‬ﺣﺴ‪‬ﺎ ِﻥ ﻓِﻲ ﺍﻟ ﹶﻘ ‪‬ﻮ ِﻝ ﺇِﱃ ﺍ َﻷﺑ‪‬ـ ‪‬ﻮ‪‬ﻳ ِﻦ ‪‬ﻭ‪‬ﺗ ‪‬ﻮِﻗ ِﲑ ِﻫﻤ‪‬ﺎ‪ ،‬ﻭﺑِﺎﺳ‪‬ـِﺘ ‪‬ﻌﻤ‪‬ﺎ ِﻝ‬ ‫ﺏ ‪ .‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺍ ُ‬
‫ﺳ‪‬ﻮ ِﺀ ﺍ َﻷ ‪‬ﺩ ِ‬
‫ﺼ ﹸﻞ ِﺇﻟﹶﻰ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ِﻥ ﹶﺃ ‪‬ﻋ ﹶﻈ ‪‬ﻢ ِﻣ ‪‬ﻦ ِﻧ ‪‬ﻌ ‪‬ﻤ ِﺔ ﺍﳋﹶﺎِﻟ ِﻖ‬ ‫ﻼ ِﻧ ‪‬ﻌ ‪‬ﻤ ﹶﺔ ‪‬ﺗ ِ‬
‫ﺐ ﺍﻟ ﹶﻜ ِﺮ ِﱘ ﻓِﻲ ‪‬ﻣﺨ‪‬ﺎ ﹶﻃ‪‬ﺒِﺘ ِﻬﻤ‪‬ﺎ ) ﹶﻓ ﹶ‬ ‫ﻼ ِﻡ ﺍﻟ ﱠﻄ‪‬ﻴ ِ‬ ‫ﺍﻟ ﹶﻜ ﹶ‬
‫ﹸﺛ ‪‬ﻢ ِﻧ ‪‬ﻌ ‪‬ﻤ ِﺔ ﺍ َﻷ‪‬ﺑ ‪‬ﻮ‪‬ﻳ ِﻦ ( ‪.‬‬
‫ﺼ ‪‬ﺮِﻓ ِﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻌ ‪‬ﻬﻤ‪‬ﺎ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﻳ‪‬ﺒﺪ‪‬ﻭ ﺍ َﻷ‪‬ﺑﻨ‪‬ـﺎ َﺀ ‪‬ﻭﻛﹶـﹶﺄ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ‬ ‫ﻸ‪‬ﺑ ‪‬ﻮ‪‬ﻳ ِﻦ ﻓِﻲ ‪‬ﺗ ‪‬‬
‫ﺿ ِﻊ ﻟ َ‬‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺍ َﻷ‪‬ﺑﻨ‪‬ﺎ َﺀ ﺑِﺎﻟ‪‬ﺘﻮ‪‬ﺍ ‪‬‬ ‫‪‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺍ ُ‬
‫ﹶﺃ ِﺫ ﱠﻻ ُﺀ ِﻣ ‪‬ﻦ ِﺷ ‪‬ﺪ ِﺓ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﺔ‪ ،‬ﹶﻻ ‪‬ﻳ ‪‬ﺮﺩ‪‬ﻭ ﹶﻥ ﹶﻟ ‪‬ﻬﻤ‪‬ﺎ ﹶﻃﻠﹶﺒﹰﺎ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬ﺮﹸﻓﻀ‪‬ﻮ ﹶﻥ ﹶﻟ ‪‬ﻬﻤ‪‬ﺎ ﹶﺃﻣ‪‬ﺮﹰﺍ ‪.‬ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺍ َﻷ‪‬ﺑﻨ‪‬ﺎ َﺀ ﺑِﺎﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ‬
‫ﺖ‪.‬‬ ‫ﺸ ﱠﻘ ٍﺔ ‪‬ﻭ ‪‬ﻋ‪‬ﻨ ٍ‬
‫ﻸ‪‬ﺑ ‪‬ﻮ‪‬ﻳ ِﻦ‪،‬ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﺮ ‪‬ﺣ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬﻤ‪‬ﺎ‪ ،‬ﺟﺰ‪‬ﺍ َﺀ ﻣ‪‬ﺎ ﺍ ‪‬ﺣ‪‬ﺘ ‪‬ﻤﻼﹶﻩ ﻓِﻲ ‪‬ﺗ ‪‬ﺮِﺑ‪‬ﻴ ِﺔ ﺍ َﻷ‪‬ﺑﻨ‪‬ﺎ ِﺀ ِﻣ ‪‬ﻦ ‪‬ﻋﻨ‪‬ﺎ ٍﺀ ‪‬ﻭ ‪‬ﻣ ‪‬‬
‫ِﻟ َ‬
‫ﺱ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ِﺑﻤ‪‬ﺎ ﻓِﻲ ‪‬ﻧﻔﹸﻮ ِﺳ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﺗ ‪‬ﻌﻈِﻴ ِﻤﻜﹸ ‪‬ﻢ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺁﺑ‪‬ﺎِﺋ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹸﺃ ‪‬ﻣﻬ‪‬ـﺎِﺗ ﹸﻜ ‪‬ﻢ‪،‬ﻭ‪‬ﺍﻟِﺒ ‪‬ﺮ‬ ‫‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﹶﺃﻳ‪‬ﻬﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻚ‬
‫ﺴ ِﻦ ﺫﻟِـ ‪‬‬ ‫ﻕ ﹶﻟ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣﺠ‪‬ـﺎﺯِﻳ ﹸﻜ ‪‬ﻢ ‪‬ﻋﻠﹶـﻰ ﺣ‪‬ـ ‪‬‬ ‫ﺤﻘﹸﻮِﻗ ِﻬ ‪‬ﻢ‪،‬ﻭ‪‬ﺍﻟ ‪‬ﻌﻘﹸﻮ ِ‬‫ﻑ ِﺑ ‪‬‬
‫ﺨﻔﹶﺎ ِ‬ ‫ِﺑ ِﻬ ‪‬ﻢ‪ ،‬ﻭ ِﻣ ‪‬ﻦ ﺍﻻ ‪‬ﺳِﺘ ‪‬‬
‫ﺴ ﹸﻜ ‪‬ﻢ ‪‬ﻋﻘﹸﻮﻗﹰﺎ‪،‬ﻓﹶـﹶﺄ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ِﺇ ﹾﻥ‬
‫ﺠ ‪‬ﻌﻠﹸﻮﺍ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻓِـﻲ ﹶﺃ‪‬ﻧﻔﹸـ ِ‬
‫ﻀﻤِﺮﻭﺍ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺳ‪‬ﻮﺀﹰﺍ‪،‬ﹶﺃ ‪‬ﻭ ﺗ‪ ‬‬
‫‪‬ﻭ ‪‬ﺳ‪‬ﻴِﺌ ِﻪ‪،‬ﻓﹶﺎ ‪‬ﺣ ﹶﺬﺭ‪‬ﻭﺍ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬‬

‫‪ - ٢٨٧‬ﺍﻧﻈﺮ ﻛﺘﺎﰊ )) ﺍﳋﻼﺻﺔ ﰲ ﺣﻘﻮﻕ ﺍﻟﻨﱯ
((‬

‫‪١٧٩‬‬
‫ﺖ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ‪،‬ﹶﺃ ‪‬ﻭ‬
‫ﺤ‪‬ﺘ ‪‬ﻢ ِﻧﻴ‪‬ﺎِﺗ ﹸﻜ ‪‬ﻢ ﻓِﻴ ِﻬ ‪‬ﻢ‪ ،‬ﻭﹶﺃ ﹶﻃ ‪‬ﻌ‪‬ﺘ ‪‬ﻢ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﻓِﻴﻤ‪‬ﺎ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ِﺑ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟِﺒ ‪‬ﺮ ِﺑ ِﻬ ‪‬ﻢ‪،‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻫ ﹾﻔ ‪‬ﻮ ٍﺓ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺻﹶﻠ ‪‬‬
‫ﹶﺃ ‪‬‬
‫ﺏ‬
‫ﻁ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ‪ ،‬ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﹶﻏﻔﱠﺎ ‪‬ﺭ ِﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳﺘ‪‬ـﻮ ‪‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻣ‪‬ﺎ ﹶﻓ ‪‬ﺮ ﹶ‬‫ﺐ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ‪،‬ﹶﻓِﺈ ﱠﻥ ﺍ َ‬
‫‪‬ﺯﱠﻟ ٍﺔ ﻓِﻲ ﻭ‪‬ﺍ ِﺟ ٍ‬
‫‪٢٨٨‬‬
‫ﷲ ِﺇﻟﹶﻰ ﻃﹶﺎ ‪‬ﻋِﺘ ِﻪ ‪.‬‬
‫ﺼ‪‬ﻴ ِﺔ ﺍ ِ‬
‫ِﻣ ‪‬ﻦ ﹶﺫ‪‬ﻧِﺒ ِﻪ‪ ،‬ﻭ‪‬ﻳ ‪‬ﺮ ِﺟ ‪‬ﻊ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬ﻌ ِ‬
‫‪‬ﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻨﺪﻳﺔ‪،‬ﻭﺍﻟﺼﻮﺭ ﺍﳌﻮﺣﻴﺔ‪،‬ﻳﺴﺘﺠﻴﺶ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺟﺪﺍﻥ ﺍﻟـﱪ ﻭﺍﻟﺮﲪـﺔ ﰲ‬
‫ﻗﻠﻮﺏ ﺍﻷﺑﻨﺎﺀ‪.‬‬
‫ﺫﻟﻚ ﺃﻥ ﺍﳊﻴﺎﺓ ﻭﻫﻲ ﻣﻨﺪﻓﻌﺔ ﰲ ﻃﺮﻳﻘﻬﺎ ﺑﺎﻷﺣﻴﺎﺀ‪،‬ﺗﻮﺟﻪ ﺍﻫﺘﻤﺎﻣﻬﻢ ﺍﻟﻘـﻮﻱ ﺇﱃ ﺍﻷﻣـﺎﻡ‪.‬ﺇﱃ‬
‫ﺍﻟﺬﺭﻳﺔ‪.‬ﺇﱃ ﺍﻟﻨﺎﺷﺌﺔ ﺍﳉﺪﻳﺪﺓ‪.‬ﺇﱃ ﺍﳉﻴﻞ ﺍﳌﻘﺒﻞ‪.‬ﻭﻗﻠﻤﺎ ﺗﻮﺟﻪ ﺍﻫﺘﻤﺎﻣﻬﻢ ﺇﱃ ﺍﻟﻮﺭﺍﺀ‪.‬ﺇﱃ ﺍﻷﺑﻮﺓ‪.‬ﺇﱃ‬
‫ﺍﳊﻴﺎﺓ ﺍﳌﻮﻟﻴﺔ‪.‬ﺇﱃ ﺍﳉﻴﻞ ﺍﻟﺬﺍﻫﺐ! ﻭﻣﻦ ﰒ ﲢﺘﺎﺝ ﺍﻟﺒﻨﻮﺓ ﺇﱃ ﺍﺳﺘﺠﺎﺷﺔ ﻭﺟﺪﺍ‪‬ﺎ ﺑﻘﻮﺓ ﻟﺘﻨﻌﻄـﻒ‬
‫ﺇﱃ ﺍﳋﻠﻒ‪،‬ﻭﺗﺘﻠﻔﺖ ﺇﱃ ﺍﻵﺑﺎﺀ ﻭﺍﻷﻣﻬﺎﺕ‪.‬‬
‫ﺇﻥ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻳﻨﺪﻓﻌﺎﻥ ﺑﺎﻟﻔﻄﺮﺓ ﺇﱃ ﺭﻋﺎﻳﺔ ﺍﻷﻭﻻﺩ‪.‬ﺇﱃ ﺍﻟﺘﻀﺤﻴﺔ ﺑﻜﻞ ﺷﻲﺀ ﺣﱴ ﺑﺎﻟﺬﺍﺕ‪.‬ﻭﻛﻤﺎ‬
‫ﲤﺘﺺ ﺍﻟﻨﺎﺑﺘﺔ ﺍﳋﻀﺮﺍﺀ ﻛﻞ ﻏﺬﺍﺀ ﰲ ﺍﳊﺒﺔ ﻓﺈﺫﺍ ﻫﻲ ﻓﺘﺎﺕ‪،‬ﻭﳝﺘﺺ ﺍﻟﻔﺮﺥ ﻛﻞ ﻏﺬﺍﺀ ﰲ ﺍﻟﺒﻴﻀﺔ‬
‫ﻓﺈﺫﺍ ﻫﻲ ﻗﺸﺮ ﻛﺬﻟﻚ ﳝﺘﺺ ﺍﻷﻭﻻﺩ ﻛﻞ ﺭﺣﻴﻖ ﻭﻛﻞ ﻋﺎﻓﻴﺔ ﻭﻛﻞ ﺟﻬﺪ ﻭﻛﻞ ﺍﻫﺘﻤﺎﻡ ﻣـﻦ‬
‫ﺍﻟﻮﺍﻟﺪﻳﻦ ﻓﺈﺫﺍ ﳘﺎ ﺷﻴﺨﻮﺧﺔ ﻓﺎﻧﻴﺔ ‪ -‬ﺇﻥ ﺃﻣﻬﻠﻬﻤﺎ ﺍﻷﺟﻞ ‪ -‬ﻭﳘﺎ ﻣﻊ ﺫﻟﻚ ﺳـﻌﻴﺪﺍﻥ! ﻓﺄﻣـﺎ‬
‫ﺍﻷﻭﻻﺩ ﻓﺴﺮﻋﺎﻥ ﻣﺎ ﻳﻨﺴﻮﻥ ﻫﺬﺍ ﻛﻠﻪ‪،‬ﻭﻳﻨﺪﻓﻌﻮﻥ ﺑﺪﻭﺭﻫﻢ ﺇﱃ ﺍﻷﻣﺎﻡ‪.‬ﺇﱃ ﺍﻟﺰﻭﺟﺎﺕ ﻭﺍﻟﺬﺭﻳـﺔ‬
‫‪..‬ﻭﻫﻜﺬﺍ ﺗﻨﺪﻓﻊ ﺍﳊﻴﺎﺓ‪.‬‬
‫ﻭﻣﻦ ﰒ ﻻ ﳛﺘﺎﺝ ﺍﻵﺑﺎﺀ ﺇﱃ ﺗﻮﺻﻴﺔ ﺑﺎﻷﺑﻨﺎﺀ‪.‬ﺇﳕﺎ ﳛﺘﺎﺝ ﻫﺆﻻﺀ ﺇﱃ ﺍﺳﺘﺠﺎﺷﺔ ﻭﺟـﺪﺍ‪‬ﻢ ﺑﻘـﻮﺓ‬
‫ﻟﻴﺬﻛﺮﻭﺍ ﻭﺍﺟﺐ ﺍﳉﻴﻞ ﺍﻟﺬﻱ ﺃﻧﻔﻖ ﺭﺣﻴﻘﻪ ﻛﻠﻪ ﺣﱴ ﺃﺩﺭﻛﻪ ﺍﳉﻔﺎﻑ! ﻭﻫﻨـﺎ ﳚـﻲﺀ ﺍﻷﻣـﺮ‬
‫ﺑﺎﻹﺣﺴﺎﻥ ﺇﱃ ﺍﻟﻮﺍﻟﺪﻳﻦ ﰲ ﺻﻮﺭﺓ ﻗﻀﺎﺀ ﻣﻦ ﺍﻟﻠﹼﻪ ﳛﻤﻞ ﻣﻌﲎ ﺍﻷﻣﺮ ﺍﳌﺆﻛﺪ‪،‬ﺑﻌﺪ ﺍﻷﻣﺮ ﺍﳌﺆﻛـﺪ‬
‫ﺑﻌﺒﺎﺩﺓ ﺍﻟﻠﹼﻪ‪.‬‬
‫ﰒ ﻳﺄﺧﺬ ﺍﻟﺴﻴﺎﻕ ﰲ ﺗﻈﻠﻴﻞ ﺍﳉﻮ ﻛﻠﻪ ﺑﺄﺭﻕ ﺍﻟﻈﻼﻝ ﻭﰲ ﺍﺳﺘﺠﺎﺷـﺔ ﺍﻟﻮﺟـﺪﺍﻥ ﺑـﺬﻛﺮﻳﺎﺕ‬
‫ﺍﻟﻄﻔﻮﻟﺔ ﻭﻣﺸﺎﻋﺮ ﺍﳊﺐ ﻭﺍﻟﻌﻄﻒ ﻭﺍﳊﻨﺎﻥ ‪»:‬ﺃﻣ‪‬ﺎ ‪‬ﻳ‪‬ﺒﹸﻠ ‪‬ﻐ ‪‬ﻦ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻙ ﺍﹾﻟ ِﻜ‪‬ﺒ ‪‬ﺮ ﹶﺃ ‪‬ﺣ ‪‬ﺪﻫ‪‬ﻤﺎ ﹶﺃ ‪‬ﻭ ﻛِﻼﻫ‪‬ﻤـﺎ«‬
‫‪..‬ﻭﺍﻟﻜﱪ ﻟﻪ ﺟﻼﻟﻪ‪،‬ﻭﺿﻌﻒ ﺍﻟﻜﱪ ﻟﻪ ﺇﳛﺎﺅﻩ ﻭﻛﻠﻤﺔ » ِﻋﻨ‪‬ـ ‪‬ﺪ ‪‬ﻙ« ﺗـﺼﻮﺭ ﻣﻌـﲎ ﺍﻻﻟﺘﺠـﺎﺀ‬

‫‪ - ٢٨٨‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٢٠٥٣ / ١) -‬‬

‫‪١٨٠‬‬
‫ﻑ ﻭ‪‬ﻻ ‪‬ﺗ‪‬ﻨ ‪‬ﻬ ‪‬ﺮﻫ‪‬ﻤﺎ« ﻭﻫﻲ ﺃﻭﻝ ﻣﺮﺗﺒـﺔ‬
‫ﻭﺍﻻﺣﺘﻤﺎﺀ ﰲ ﺣﺎﻟﺔ ﺍﻟﻜﱪ ﻭﺍﻟﻀﻌﻒ ‪»..‬ﻓﹶﻼ ‪‬ﺗ ﹸﻘ ﹾﻞ ﹶﻟﻬ‪‬ﻤﺎ ﹸﺃ ‪‬‬
‫ﻣﻦ ﻣﺮﺍﺗﺐ ﺍﻟﺮﻋﺎﻳﺔ ﻭﺍﻷﺩﺏ ﺃﻻ ﻳﻨﺪ ﻣﻦ ﺍﻟﻮﻟﺪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟـﻀﺠﺮ ﻭﺍﻟـﻀﻴﻖ‪،‬ﻭﻣﺎ ﻳـﺸﻲ‬
‫ﺑﺎﻹﻫﺎﻧﺔ ﻭﺳﻮﺀ ﺍﻷﺩﺏ ‪..‬‬
‫» ‪‬ﻭﹸﻗ ﹾﻞ ﹶﻟﻬ‪‬ﻤﺎ ﹶﻗ ‪‬ﻮﻟﹰﺎ ﹶﻛﺮِﳝﹰﺎ« ﻭﻫﻲ ﻣﺮﺗﺒﺔ ﺃﻋﻠﻰ ﺇﳚﺎﺑﻴﺔ ﺃﻥ ﻳﻜﻮﻥ ﻛﻼﻣﻪ ﳍﻤﺎ ﻳـﺸﻲ ﺑـﺎﻹﻛﺮﺍﻡ‬
‫ﺡ ﺍﻟ ﱡﺬ ﱢﻝ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﺔ« ﻭﻫﻨﺎ ﻳﺸﻒ ﺍﻟﺘﻌـﺒﲑ ﻭﻳﻠﻄﻒ‪،‬ﻭﻳﺒﻠـﻎ‬
‫ﺾ ﹶﻟﻬ‪‬ﻤﺎ ‪‬ﺟﻨﺎ ‪‬‬
‫ﻭﺍﻻﺣﺘﺮﺍﻡ‪».‬ﻭ‪‬ﺍ ‪‬ﺧ ِﻔ ‪‬‬
‫ﺷﻐﺎﻑ ﺍﻟﻘﻠﺐ ﻭﺣﻨﺎﻳﺎ ﺍﻟﻮﺟﺪﺍﻥ‪.‬ﻓﻬﻲ ﺍﻟﺮﲪﺔ ﺗﺮﻕ ﻭﺗﻠﻄﻒ ﺣﱴ ﻟﻜﺄ‪‬ﺎ ﺍﻟﺬﻝ ﺍﻟﺬﻱ ﻻ ﻳﺮﻓـﻊ‬
‫ﺏ‬
‫ﻋﻴﻨﺎ‪،‬ﻭﻻ ﻳﺮﻓﺾ ﺃﻣﺮﺍ‪.‬ﻭﻛﺄﳕﺎ ﻟﻠﺬﻝ ﺟﻨﺎﺡ ﳜﻔﻀﻪ ﺇﻳﺬﺍﻧﺎ ﺑﺎﻟﺴﻼﻡ ﻭﺍﻻﺳﺘـﺴﻼﻡ‪ ».‬ﻭﻗﹸـ ﹾﻞ‪ :‬ﺭ ‪‬‬
‫ﺻﻐِﲑﹰﺍ« ﻓﻬﻲ ﺍﻟﺬﻛﺮﻯ ﺍﳊﺎﻧﻴﺔ‪.‬ﺫﻛﺮﻯ ﺍﻟﻄﻔﻮﻟـﺔ ﺍﻟـﻀﻌﻴﻔﺔ ﻳﺮﻋﺎﻫـﺎ‬ ‫ﺍ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤﻬ‪‬ﻤﺎ ﻛﹶﻤﺎ ‪‬ﺭﺑ‪‬ﻴﺎﻧِﻲ ‪‬‬
‫ﺍﻟﻮﻟﺪﺍﻥ‪،‬ﻭﳘﺎ ﺍﻟﻴﻮﻡ ﰲ ﻣﺜﻠﻬﺎ ﻣﻦ ﺍﻟﻀﻌﻒ ﻭﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﺮﻋﺎﻳﺔ ﻭﺍﳊﻨﺎﻥ‪.‬ﻭﻫﻮ ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺍﻟﻠﹼـﻪ‬
‫ﺃﻥ ﻳﺮﲪﻬﻤﺎ ﻓﺮﲪﺔ ﺍﻟﻠﹼﻪ ﺃﻭﺳﻊ‪،‬ﻭﺭﻋﺎﻳﺔ ﺍﻟﻠﹼﻪ ﺃﴰﻞ‪،‬ﻭﺟﻨﺎﺏ ﺍﻟﻠﹼﻪ ﺃﺭﺣﺐ‪.‬ﻭﻫـﻮ ﺃﻗـﺪﺭ ﻋﻠـﻰ‬
‫ﺟﺰﺍﺋﻬﻤﺎ ﲟﺎ ﺑﺬﻻ ﻣﻦ ﺩﻣﻬﻤﺎ ﻭﻗﻠﺒﻬﻤﺎ ﳑﺎ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺟﺰﺍﺋﻪ ﺍﻷﺑﻨﺎﺀ‪.‬‬
‫ﻑ‬
‫ﺙ‪،‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺷ ِﻬ ‪‬ﺪ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﻭ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ‪‬ﻳﻤ‪‬ﺎِﻧ ‪‬ﻲ ‪‬ﻳﻄﹸـﻮ ‪‬‬ ‫ﺤ ‪‬ﺪ ﹸ‬ ‫ﺖ ﹶﺃﺑِﻲ ‪‬ﻳ ‪‬‬ ‫ﻋﻦ ‪‬ﺳﻌِﻴ ‪‬ﺪ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ‪‬ﺑ ‪‬ﺮ ‪‬ﺩ ﹶﺓ ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺖ‪ ،‬ﺣ ‪‬ﻤ ﹶﻞ ﹸﺃ ‪‬ﻣ ‪‬ﻪ ‪‬ﻭﺭ‪‬ﺍ َﺀ ﹶﻇ ‪‬ﻬ ِﺮ ِﻩ‪،‬ﻳﻘﹸﻮ ﹸﻝ ‪:‬‬
‫ﺑِﺎﹾﻟ‪‬ﺒ‪‬ﻴ ِ‬
‫ﺕ ِﺭﻛﹶﺎ‪‬ﺑﻬ‪‬ﺎ ﹶﻟ ‪‬ﻢ ﹸﺃ ﹾﺫ ‪‬ﻋ ِﺮ‬‫ِﺇﻧ‪‬ﻲ ﹶﻟﻬ‪‬ﺎ ‪‬ﺑ ِﻌ ‪‬ﲑﻫ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ ﹶﺬﱠﻟ ﹸﻞ ِﺇ ﹾﻥ ﹸﺃ ﹾﺫ ِﻋ ‪‬ﺮ ‪‬‬
‫ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹶﺃ‪‬ﺗﺮ‪‬ﺍﻧِﻲ ‪‬ﺟ ‪‬ﺰ‪‬ﻳ‪‬ﺘﻬ‪‬ﺎ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﻟﹶﺎ‪ ،‬ﻭﻟﹶﺎ ِﺑ ‪‬ﺰ ﹾﻓ ‪‬ﺮ ٍﺓ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ٍﺓ "‪.٢٨٩‬‬
‫ﻭﻷﻥ ﺍﻻﻧﻔﻌﺎﻻﺕ ﻭﺍﳊﺮﻛﺎﺕ ﻣﻮﺻﻮﻟﺔ ﺑﺎﻟﻌﻘﻴﺪﺓ ﰲ ﺍﻟﺴﻴﺎﻕ‪،‬ﻓﺈﻧﻪ ﻳﻌﻘﺐ ﻋﻠﻰ ﺫﻟـﻚ ﻳﺮﺟـﻊ‬
‫ﺍﻷﻣﺮ ﻛﻠﻪ ﻟﻠﹼﻪ ﺍﻟﺬﻱ ﻳﻌﻠﻢ ﺍﻟﻨﻮﺍﻳﺎ‪،‬ﻭﻳﻌﻠﻢ ﻣﺎ ﻭﺭﺍﺀ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ‪ »:‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ﺑِﻤـﺎ ﻓِـﻲ‬
‫ﲔ ﹶﻏﻔﹸﻮﺭﹰﺍ«‪.‬‬
‫ﲔ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﻛﺎ ﹶﻥ ِﻟ ﹾﻠﹶﺄﻭ‪‬ﺍِﺑ ‪‬‬
‫ﺤ ‪‬‬
‫‪‬ﻧﻔﹸﻮ ِﺳ ﹸﻜ ‪‬ﻢ‪ِ،‬ﺇ ﹾﻥ ‪‬ﺗﻜﹸﻮﻧ‪‬ﻮﺍ ﺻﺎِﻟ ِ‬
‫ﻭﺟﺎﺀ ﻫﺬﺍ ﺍﻟﻨﺺ ﻗﺒﻞ ﺃﻥ ﳝﻀﻲ ﰲ ﺑﻘﻴﺔ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﻵﺩﺍﺏ ﻟﲑﺟﻊ ﺇﻟﻴﻪ ﻛﻞ ﻗﻮﻝ‬
‫ﻭﻛﻞ ﻓﻌﻞ ﻭﻟﻴﻔﺘﺢ ﺑﺎﺏ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻟﺮﲪﺔ ﳌﻦ ﳜﻄﺊ ﺃﻭ ﻳﻘﺼﺮ‪،‬ﰒ ﻳﺮﺟﻊ ﻓﻴﺘـﻮﺏ ﻣـﻦ ﺍﳋﻄـﺄ‬
‫ﻭﺍﻟﺘﻘﺼﲑ‪.‬ﻭﻣﺎ ﺩﺍﻡ ﺍﻟﻘﻠﺐ ﺻﺎﳊﺎ‪،‬ﻓﺈﻥ ﺑﺎﺏ ﺍﳌﻐﻔﺮﺓ ﻣﻔﺘﻮﺡ‪.‬ﻭﺍﻷﻭﺍﺑﻮﻥ ﻫﻢ ﺍﻟﺬﻳﻦ ﻛﻠﻤﺎ ﺃﺧﻄﺄﻭﺍ‬
‫‪٢٩٠‬‬
‫ﻋﺎﺩﻭﺍ ﺇﱃ ﺭ‪‬ﻢ ﻣﺴﺘﻐﻔﺮﻳﻦ‪.‬‬

‫ﻱ ) ‪ ( ١١‬ﺻﺤﻴﺢ‬ ‫‪ - ٢٨٩‬ﺍﹾﻟﹶﺄ ‪‬ﺩ ‪‬‬

‫ﺏ ﺍﹾﻟ ‪‬ﻤ ﹾﻔ ‪‬ﺮ ِﺩ ِﻟ ﹾﻠ‪‬ﺒﺨ‪‬ﺎ ِﺭ ‪‬‬
‫‪ - ٢٩٠‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٢٢٢١ / ٤) -‬‬
‫‪١٨١‬‬
‫ﺐ ﻫ‪‬ـﺬِﻩ ِﺍﻟـﺪ‪‬ﺍ ِﺭ‪ ،‬ﻭﹶﺃ ‪‬ﻭ ‪‬ﻣﹶﺄ ِﺑﻴ‪‬ـﺪِﻩ ِﺇﻟﹶـﻰ ﺩ‪‬ﺍ ِﺭ ‪‬ﻋﺒ‪‬ـ ِﺪ‬
‫ﺸ‪‬ﻴﺒ‪‬ﺎِﻧ ‪‬ﻲ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ‪‬ﺧﺒ‪‬ﺮﻧﺎ ﺻ‪‬ﺎ ِﺣ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ﺍﻟ ‪‬‬
‫ﻱ؟‬ ‫ﻼ ﹸﺓ ‪‬ﻋﻠﹶﻰ ‪‬ﻭ ﹾﻗِﺘﻬ‪‬ﺎ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﺛﹸـ ‪‬ﻢ ﹶﺃ ‪‬‬ ‫ﺼﹶ‬ ‫ﷲ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﺍﻟ ‪‬‬
‫ﺐ ِﺇﻟﹶﻰ ﺍ ِ‬‫ﻱ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ِﻞ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺖ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪:‬ﹶﺃ ‪‬‬ ‫ﷲ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳﹶﺄﹾﻟ ‪‬‬ ‫ﺍِ‬
‫ﷲ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨِﻲ ِﺑ ِﻬ ‪‬ﻦ‪ ،‬ﻭﹶﻟ ِﻮ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﺰ ‪‬ﺩ‪‬ﺗ ‪‬ﻪ‬
‫ﺠﻬ‪‬ﺎ ‪‬ﺩ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍ ِ‬
‫ﻱ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﺍﹾﻟ ِ‬ ‫ﻗﹶﺎ ﹶﻝ‪:‬ﹸﺛ ‪‬ﻢ ِﺑ ‪‬ﺮ ﺍﹾﻟﻮ‪‬ﺍِﻟ ‪‬ﺪ‪‬ﻳ ِﻦ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬‬
‫ﹶﻟﺰ‪‬ﺍ ‪‬ﺩﻧِﻲ‪.٢٩١‬‬
‫" ﻭﻋﻠﻰ ﺍﻷﻭﻻﺩ ﺃﻥ ﻳﺘﺨﲑﻭﺍ ﰲ ﳐﺎﻃﺒﺔ ﺁﺑﺎﺀﻫﻢ ﺃﲨﻞ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺃﻟﻄﻒ ﺍﻟﻌﺒﺎﺭﺍﺕ ‪،‬ﻭﺃﻥ ﻳﻜﻮﻥ‬
‫‪٢٩٢‬‬
‫ﻗﻮﳍﻢ ﻛﺮﳝﹰﺎ ﻻ ﻳﺼﺤﺒﻪ ﺷﻲﺀ ﻣﻦ ﺍﻟﻌﻨﻒ "‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪ - -‬ﻗﹶﺎ ﹶﻝ ﺟ‪‬ﺎ َﺀ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﺇﱃ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ -
-‬ﹶﻓﻘﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠـ ِﻪ ﻣ‪‬ـ ‪‬ﻦ‬
‫ﻚ‬‫ﻚ «‪.‬ﻗﹶﺎ ﹶﻝ ﹸﺛ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﻗﹶﺎ ﹶﻝ » ﹸﺃﻣ‪‬ـ ‪‬‬
‫ﻚ «‪.‬ﻗﹶﺎ ﹶﻝ ﹸﺛ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﻗﹶﺎ ﹶﻝ » ﹸﺃ ‪‬ﻣ ‪‬‬
‫ﺻﺤ‪‬ﺎ‪‬ﺑﺘِﻰ ﻗﹶﺎ ﹶﻝ » ﹸﺃ ‪‬ﻣ ‪‬‬
‫ﺴ ِﻦ ‪‬‬
‫ﺤ‪‬‬‫ﹶﺃ ‪‬ﺣ ‪‬ﻖ ِﺑ ‪‬‬
‫«‪.‬ﻗﹶﺎ ﹶﻝ ﹸﺛ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﻗﹶﺎ ﹶﻝ » ﹸﺛ ‪‬ﻢ ﹶﺃﺑ‪‬ﻮ ‪‬ﻙ « ﺍﻟﺒﺨﺎﺭﻱ‪.٢٩٣‬‬
‫ﺴ ِﻦ‬ ‫ﺱ ِﺑﺤ‪‬ـ ‪‬‬ ‫ﷲ‪ ،‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﻖ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﺟ‪‬ﺎ َﺀ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﺇﱃ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪،‬ﻓﻘﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﻚ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹸﺛ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ﻮ ‪‬ﻙ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ‪‬ﻴ ‪‬ﺮ ‪‬ﻭ ﹶﻥ ﹶﺃ ﱠﻥ ِﻟﻠﹾـﹸﺄ ‪‬ﻡ‬
‫ﻚ‪،‬ﹶﻗﺎ ﹶﻝ‪:‬ﹸﺛ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﹸﺃ ‪‬ﻣ ‪‬‬
‫ﺤ‪‬ﺒ ِﺔ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﹸﺃ ‪‬ﻣ ‪‬‬
‫ﺼ‪‬‬
‫ﺍﻟ ‪‬‬
‫‪٢٩٤‬‬
‫ﹸﺛﹸﻠﹶﺜ ِﻲ ﺍﹾﻟِﺒ ‪‬ﺮ‪.‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻰ ‪‬ﺑ ﹾﻜ ‪‬ﺮ ﹶﺓ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪ - -‬ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻰ ‪ » -
-‬ﹶﺃ ﹶﻻ ﹸﺃ‪‬ﻧﺒ‪‬ـﹸﺌ ﹸﻜ ‪‬ﻢ‬
‫ﻕ ﺍﹾﻟﻮ‪‬ﺍﻟِـ ‪‬ﺪ‪‬ﻳ ِﻦ‬ ‫ﻼﺛﹰﺎ‪.‬ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺑﻠﹶﻰ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ‪.‬ﻗﹶﺎ ﹶﻝ » ﺍ ِﻹﺷ‪‬ـﺮ‪‬ﺍ ‪‬ﻙ ﺑِﺎﻟﻠﱠـ ِﻪ‪ ،‬ﻭ ‪‬ﻋﻘﹸﻮ ‪‬‬ ‫ِﺑﹶﺄ ﹾﻛ‪‬ﺒ ِﺮ ﺍﹾﻟ ﹶﻜﺒ‪‬ﺎِﺋ ِﺮ «‪.‬ﹶﺛ ﹶ‬
‫ﺲ ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻣ‪‬ﺘ ِﻜﺌﹰﺎ ﹶﻓﻘﹶﺎ ﹶﻝ » ﹶﺃ ﹶﻻ ‪‬ﻭﹶﻗ ‪‬ﻮ ﹸﻝ ﺍﻟﺰ‪‬ﻭ ِﺭ «‪.‬ﻗﹶﺎ ﹶﻝ ﹶﻓﻤ‪‬ﺎ ﺯ‪‬ﺍ ﹶﻝ ‪‬ﻳ ﹶﻜ ‪‬ﺮ ‪‬ﺭﻫ‪‬ﺎ ‪‬ﺣﺘ‪‬ﻰ ﹸﻗ ﹾﻠﻨ‪‬ـﺎ ﹶﻟ‪‬ﻴﺘ‪‬ـ ‪‬ﻪ‬‫«‪ .‬ﻭ ‪‬ﺟﹶﻠ ‪‬‬
‫‪٢٩٥‬‬
‫ﺖ‪.‬‬ ‫‪‬ﺳ ﹶﻜ ‪‬‬
‫ﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ ﻋﻨﺪ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻴﻬﻤﺎ ﻭﺍﳋﺮﻭﺝ ﻣﻦ ﻋﻨﺪﳘﺎ‪،‬ﻭﻗﺮﻥ ﺍﻟﺴﻼﻡ ﺑﺘﻘﺒﻴﻞ ﻳﺪﻳﻬﻤﺎ‪.‬ﻋ‪‬ﻦ‬
‫ﺠﻬ‪‬ﺎ ‪‬ﺩ ﻓِـﻲ ﺳ‪‬ـﺒِﻴ ِﻞ‬
‫ﺕ ﺍﹾﻟ ِ‬
‫ﷲ‪،‬ﺇِﻧ‪‬ﻲ ﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﺭ ‪‬ﺩ ‪‬‬
‫ﺖ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﷲ
ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫‪‬ﺟ ‪‬ﻬ ٍﻢ‪،‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪ِ :‬ﺟﹾﺌ ‪‬‬

‫‪ - ٢٩١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪(٥٢٧) -‬‬

‫‪ - ٢٩٢‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪٣١٥‬‬
‫‪ - ٢٩٣‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ٥٩٧١) -‬‬
‫‪ - ٢٩٤‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٤٣٣) (١٧٦ / ٢) -‬ﺻﺤﻴﺢ‬
‫‪ - ٢٩٥‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ٢٦٥٤) -‬‬
‫‪١٨٢‬‬
‫ﺕ‬
‫ﺖ‪:‬ﻧ ‪‬ﻌ ‪‬ﻢ ﹸﺃﻣ‪‬ﻲ‪،‬ﻗﹶﺎ ﹶﻝ‪ ":‬ﻓﹶﺎﹾﻟ ‪‬ﺰ ‪‬ﻡ ِﺭ ‪‬ﺟﹶﻠﻬ‪‬ﺎ " ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﹶﺄﻋ‪‬ـ ‪‬ﺪ ‪‬‬
‫ﻚ ِﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﻲ ؟ " ﹸﻗ ﹾﻠ ‪‬‬
‫ﷲ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ ":‬ﻫ ﹾﻞ ِﻣ ‪‬ﻦ ﹶﺃ‪‬ﺑ ‪‬ﻮ‪‬ﻳ ‪‬‬
‫ﺍِ‬
‫‪٢٩٦‬‬
‫ﺠ‪‬ﻨ ﹸﺔ "‬
‫ﻚ ﺍﹾﻟ ‪‬ﺰ ‪‬ﻡ ِﺭ ‪‬ﺟﹶﻠﻬ‪‬ﺎ‪،‬ﹶﻓﹶﺜ ‪‬ﻢ ﺍﹾﻟ ‪‬‬
‫ﺤ ‪‬‬
‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﺛﻠﹶﺎﺛﹰﺎ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ ":‬ﻭ‪‬ﻳ ‪‬‬
‫ﺗﻌﻈﻴﻢ ﻗﺪﺭﳘﺎ‪،‬ﻭﺇﻛﺮﺍﻡ ﺷﺄ‪‬ﻤﺎ ﻭﺇﺟﻼﻝ ﻣﻘﺎﻣﻬﺎ‪،‬ﻭﺍﻟﻮﻗﻮﻑ ﳍﻤﺎ ﺍﺣﺘﺮﺍﻣﺎ ﻋﻨﺪ ﺩﺧﻮﳍﻤﺎ‪.‬‬
‫ﺍﻟﺘﺄﺩﺏ ﻋﻨﺪ ﳐﺎﻃﺒﺘﻬﻤﺎ‪،‬ﻭﻟﲔ ﺍﻟﻘﻮﻝ ﳍﻤﺎ‪،‬ﻭﻋﺪﻡ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﻓﻮﻕ ﺻﻮ‪‬ﻤﺎ‪.‬‬
‫ﺗﻠﺒﻴﺔ ﻧﺪﺍﺋﻬﻤﺎ‪،‬ﻭﺍﳌﺴﺎﺭﻋﺔ ﻟﻘﻀﺎﺀ ﺣﻮﺍﺋﺠﻬﻤﺎ‪،‬ﻭﻃﺎﻋﺔ ﺃﻣﺮﳘﺎ‪،‬ﻭﺗﻨﻔﻴﺬ ﻭﺻﺎﻳﺎﳘﺎ‪،‬ﻭﻋﺪﻡ ﺍﻻﻋﺘﺮﺍﺽ‬
‫ﻋﻠﻰ ﻗﻮﳍﻤﺎ‪،‬ﺇﻻ ﺇﺫﺍ ﺃﻣﺮﺍ ﲟﻌﺼﻴﺔ ﻓﻼ ﻃﺎﻋﺔ ﳌﺨﻠﻮﻕ ﰲ ﻣﻌﺼﻴﺔ ﺍﳋﺎﻟﻖ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻭ ‪‬ﻭﺻ‪‬ـ‪‬ﻴﻨ‪‬ﺎ‬
‫ﻚ ِﺇﹶﻟ ‪‬ﻲ‬
‫ﺍﹾﻟﺈِﻧﺴ‪‬ﺎ ﹶﻥ ِﺑﻮ‪‬ﺍِﻟ ‪‬ﺪ‪‬ﻳ ِﻪ ‪‬ﺣ ‪‬ﻤﹶﻠ‪‬ﺘ ‪‬ﻪ ﹸﺃ ‪‬ﻣ ‪‬ﻪ ‪‬ﻭﻫ‪‬ﻨﹰﺎ ‪‬ﻋﻠﹶﻰ ‪‬ﻭ ‪‬ﻫ ٍﻦ ‪‬ﻭِﻓﺼ‪‬ﺎﹸﻟ ‪‬ﻪ ﻓِﻲ ﻋ‪‬ﺎ ‪‬ﻣ‪‬ﻴ ِﻦ ﹶﺃ ِﻥ ﺍ ‪‬ﺷ ﹸﻜ ‪‬ﺮ ﻟِﻲ ‪‬ﻭِﻟﻮ‪‬ﺍِﻟ ‪‬ﺪ‪‬ﻳ ‪‬‬
‫ﻚ ِﺑ ِﻪ ِﻋ ﹾﻠ ‪‬ﻢ ﹶﻓﻠﹶﺎ ‪‬ﺗ ِﻄ ‪‬ﻌ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻭﺻ‪‬ﺎ ِﺣ‪‬ﺒ ‪‬ﻬﻤ‪‬ﺎ‬
‫ﺲ ﹶﻟ ‪‬‬
‫ﺸ ِﺮ ‪‬ﻙ ﺑِﻲ ﻣ‪‬ﺎ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺼ ‪‬ﲑ )‪ (١٤‬ﻭﺇِﻥ ﺟ‪‬ﺎ ‪‬ﻫﺪ‪‬ﺍ ‪‬ﻙ ﻋ‪‬ﻠﻰ ﺃﹶﻥ ‪‬ﺗ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤ ِ‬
‫ﺏ ِﺇﹶﻟ ‪‬ﻲ ﹸﺛ ‪‬ﻢ ِﺇﹶﻟ ‪‬ﻲ ‪‬ﻣ ‪‬ﺮ ِﺟ ‪‬ﻌ ﹸﻜ ‪‬ﻢ ﹶﻓﹸﺄ‪‬ﻧ‪‬ﺒﹸﺌﻜﹸﻢ ِﺑﻤ‪‬ﺎ ﻛﹸﻨـ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸـﻮ ﹶﻥ‬
‫ﻓِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻣ ‪‬ﻌﺮ‪‬ﻭﻓﹰﺎ ﻭ‪‬ﺍ‪‬ﺗِﺒ ‪‬ﻊ ‪‬ﺳﺒِﻴ ﹶﻞ ‪‬ﻣ ‪‬ﻦ ﹶﺃﻧ‪‬ﺎ ‪‬‬
‫)‪ {(١٥‬ﻟﻘﻤﺎﻥ‪.‬‬
‫ﻭﻭﺻﻴﻨﺎ ﺍﻹﻧﺴﺎﻥ ﺑﻮﺍﻟﺪﻳﻪ ﺃﻥ ﻳﱪﳘﺎ‪،‬ﻭﳛﺴﻦ ﺇﻟﻴﻬﻤﺎ ﺑﺎﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ‪،‬ﻭﺇﻥ ﺟﺎﻫـﺪﺍﻙ ‪-‬ﺃﻳﻬـﺎ‬
‫ﺍﻹﻧﺴﺎﻥ‪ -‬ﻋﻠﻰ ﺃﻥ ﺗﺸﺮﻙ ﻣﻌﻲ ﰲ ﻋﺒﺎﺩﰐ‪،‬ﻓﻼ ﲤﺘﺜﻞ ﺃﻣﺮﳘـﺎ‪.‬ﻭﻳﻠﺤـﻖ ﺑﻄﻠـﺐ ﺍﻹﺷـﺮﺍﻙ‬
‫ﺑﺎﷲ‪،‬ﺳﺎﺋﺮ ﺍﳌﻌﺎﺻﻲ‪،‬ﻓﻼ ﻃﺎﻋﺔ ﳌﺨﻠﻮﻕ ﻛﺎﺋﻨ‪‬ﺎ ﻣﻦ ﻛﺎﻥ ﰲ ﻣﻌﺼﻴﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪،‬ﻛﻤﺎ ﺛﺒﺖ ﺫﻟﻚ‬
‫ﱄ ﻣﺼﲑﻛﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪،‬ﻓﺄﺧﱪﻛﻢ ﲟﺎ ﻛﻨﺘﻢ ﺗﻌﻤﻠﻮﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺻﺎﱀ‬ ‫ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ
‪.‬ﺇ ﱠ‬
‫‪٢٩٧‬‬
‫ﺍﻷﻋﻤﺎﻝ ﻭﺳﻴﺌﻬﺎ‪،‬ﻭﺃﺟﺎﺯﻳﻜﻢ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﺇﺩﺧﺎﻝ ﺍﻟﺴﺮﻭﺭ ﻋﻠﻰ ﻗﻠﺒﻴﻬﻤﺎ ﺑﺎﻹﻛﺜﺎﺭ ﻣﻦ ﺑﺮ‪‬ﳘﺎ‪،‬ﻭﺗﻘﺪﱘ ﺍﳍﺪﺍﻳﺎ ﳍﻤﺎ‪،‬ﻭﺍﻟﺘﻮﺩﺩ ﳍﻤﺎ ﺑﻔﻌﻞ ﻛـﻞ‬
‫ﷲ
‪:‬ﺇ ﱠﻥ ِﻣ ‪‬ﻦ ﺍﹾﻟِﺒ ‪‬ﺮ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟﺒِـ ‪‬ﺮ‬ ‫ﺝ ‪‬ﺑ ِﻦ ﺩِﻳﻨ‪‬ﺎ ٍﺭ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﺤﺠ‪‬ﺎ ِ‬ ‫ﻣﺎ ﳛﺒﺎﻧﻪ ﻭﻳﻔﺮﺣﺎﻥ ﺑﻪ‪.‬ﻓ ‪‬ﻌ ِﻦ ﺍﹾﻟ ‪‬‬
‫ﻕ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ـﺎ ﻣ‪‬ـ ‪‬ﻊ‬ ‫ﺼ ‪‬ﺪ ‪‬‬‫ﻚ‪ ،‬ﻭﹶﺃ ﹾﻥ ﺗ‪‬ـ ‪‬‬
‫ﺻﻴ‪‬ﺎ ِﻣ ‪‬‬
‫ﻚ‪ ،‬ﻭﹶﺃ ﹾﻥ ‪‬ﺗﺼ‪‬ﻮ ‪‬ﻡ ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻣ ‪‬ﻊ ِ‬
‫ﻼِﺗ ‪‬‬‫ﺻﹶ‬ ‫ﺼﱢﻠ ‪‬ﻲ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬﻤ‪‬ﺎ ‪‬ﻣ ‪‬ﻊ ‪‬‬
‫ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬‬
‫‪٢٩٨‬‬
‫ﺻ ‪‬ﺪﹶﻗﺘِﻚ‪".‬‬
‫‪‬‬
‫ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺃﻣﻮﺍﳍﻤﺎ ﻭﺃﻣﺘﻌﺘﻬﻤﺎ‪،‬ﻭﻋﺪﻡ ﺃﺧﺬ ﺷﻲﺀ ﻣﻨﻬﻤﺎ ﺇﻻ ﺑﺈﺫ‪‬ﻤﺎ‪.‬‬

‫‪٢٩٦‬‬
‫‪-‬ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻷﰊ ﻧﻌﻴﻢ ‪ ( ١٧٠٣)(٦٣٤ / ٢) -‬ﺣﺴﻦ‬
‫‪ - ٢٩٧‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ ‪(١٣٠ / ٧) -‬‬
‫‪ - ٢٩٨‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪ (١٢٢١٠) (٣٨٧ / ٣) -‬ﻣﻌﻀﻞ‬
‫‪١٨٣‬‬
‫ﺹ ﹶﺃ ﱠﻥ‬
‫ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﲰﻌﺘﻬﻤﺎ‪،‬ﻭﺍﳊﺬﺭ ﻣﻦ ﺍﻟﺘﺴﺒﺐ ﰲ ﺷﺘﻤﻬﻤﺎ‪.‬ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﻋ ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ﺍﹾﻟﻌ‪‬ﺎ ِ‬
‫ﺸِﺘ ‪‬ﻢ‬
‫‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ -
-‬ﻗﹶﺎ ﹶﻝ » ِﻣ ‪‬ﻦ ﺍﹾﻟ ﹶﻜﺒ‪‬ﺎِﺋ ِﺮ ‪‬ﺷ‪‬ﺘ ‪‬ﻢ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ِﻞ ﻭ‪‬ﺍِﻟ ‪‬ﺪ‪‬ﻳ ِﻪ «‪.‬ﻗﹶﺎﻟﹸﻮﺍ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪‬ﻫ ﹾﻞ ﻳ‪‬ـ ‪‬‬
‫ﺐ ﹸﺃ ‪‬ﻣ ‪‬ﻪ «‪.٢٩٩‬‬ ‫ﺴ ‪‬‬ ‫ﺐ ﹸﺃ ‪‬ﻣ ‪‬ﻪ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﺴ ‪‬‬
‫ﺐ ﹶﺃﺑ‪‬ﺎ ‪‬ﻩ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺴ ‪‬‬
‫ﺐ ﹶﺃﺑ‪‬ﺎ ﺍﻟ ‪‬ﺮ ‪‬ﺟﻞِ ﹶﻓ‪‬ﻴ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﻭ‪‬ﺍِﻟ ‪‬ﺪ‪‬ﻳ ِﻪ ﻗﹶﺎ ﹶﻝ » ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺗﻔﻘﺪ ﻣﻮﺍﺿﻊ ﺭﺍﺣﺘﻬﻤﺎ‪،‬ﻭﲡﻨﺐ ﺇﺯﻋﺎﺟﻬﻤﺎ ﺃﺛﻨﺎﺀ ﻧﻮﻣﻬﻤﺎ‪،‬ﺃﻭ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻴﻬﻤﺎ ﰲ ﻏﺮﻓﺘـﻬﻤﺎ ﺇﻻ‬
‫ﺑﺈﺫ‪‬ﻤﺎ‪.‬‬
‫ﲡﻨﺐ ﻣﻘﺎﻃﻌﺘﻬﻤﺎ ﰲ ﻛﻼﻣﻬﻤﺎ‪،‬ﺃﻭ ﳎﺎﺩﻟﺘﻬﻤﺎ‪،‬ﺃﻭ ﻣﻌﺎﻧﺪ‪‬ﻤﺎ‪،‬ﺃﻭ ﻟﻮﻣﻬﻤﺎ‪،‬ﺃﻭ ﺍﻟﺴﺨﺮﻳﺔ ﻣﻨﻬﻤﺎ‪،‬ﺃﻭ‬
‫ﺍﻟﻀﺤﻚ ﻭﺍﻟﻘﻬﻘﻬﺔ ﲝﻀﺮ‪‬ﻤﺎ‪.‬‬
‫ﲡﻨﺐ ﻣﺪ ﺍﻟﻴﺪ ﺇﱃ ﺍﻟﻄﻌﺎﻡ ﻗﺒﻠﻬﻤﺎ‪،‬ﺃﻭ ﺍﻻﺳﺘﺌﺜﺎﺭ ﺑﺎﻟﻄﻴﺒﺎﺕ ﺩﻭ‪‬ﻤﺎ‪.‬‬
‫ﲡﻨﺐ ﺍﻟﺘﻘﺪﻡ ﰲ ﺍﳌﺸﻲ ﻋﻠﻴﻬﻤﺎ‪،‬ﺃﻭ ﺍﻟﺪﺧﻮﻝ ﺃﻭ ﺍﳋﺮﻭﺝ ﺃﻭ ﺍﳉﻠﻮﺱ ﻗﺒﻠﻬﻤﺎ‪.‬‬
‫ﺼ ‪‬ﺮ ‪‬ﺭ ‪‬ﺟﹶﻠ‪‬ﻴ ِﻦ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ِﻟﹶﺄ ‪‬ﺣ ِﺪ ِﻫﻤ‪‬ﺎ‪:‬ﻣ‪‬ـﺎ ﻫ‪‬ـﺬﹶﺍ‬
‫ﻋﻦ ِﻫﺸ‪‬ﺎ ‪‬ﻡ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﺮ ‪‬ﻭ ﹶﺓ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ‪،‬ﹶﺃ ‪‬ﻭ ﹶﻏ‪‬ﻴﺮِ ِﻩ ﹶﺃ ﱠﻥ ﹶﺃﺑ‪‬ﺎ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﹶﺃ‪‬ﺑ ‪‬‬
‫ﺲ ﹶﻗ‪‬ﺒﹶﻠ ‪‬ﻪ "‪.٣٠٠‬‬ ‫ﺠِﻠ ‪‬‬‫ﺶ ﹶﺃﻣ‪‬ﺎ ‪‬ﻣ ‪‬ﻪ‪ ،‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬‬‫ﺴ ‪‬ﻤ ِﻪ ﺑِﺎ ‪‬ﺳ ِﻤ ِﻪ‪ ،‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬ﻤ ِ‬ ‫ﻚ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﹶﺃﺑِﻲ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻟﹶﺎ ‪‬ﺗ ‪‬‬ ‫ِﻣ‪‬ﻨ ‪‬‬
‫ﲡﻨﺐ ﺍﻻﺿﻄﺠﺎﻉ ﺃﻭ ﻣﺪ ﺍﻟﺮﺟﻞ ﺃﻣﺎﻣﻬﻤﺎ‪،‬ﺃﻭ ﺍﳉﻠﻮﺱ ﰲ ﻣﻜﺎﻥ ﺃﻋﻠﻰ ﻣﻨﻬﻤﺎ‪.‬‬
‫ﺍﺳﺘﺸﺎﺭ‪‬ﻤﺎ ﰲ ﲨﻴﻊ ﺍﻷﻣﻮﺭ‪،‬ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺭﺃﻳﻬﻤﺎ ﻭﲡﺮﺑﺘﻬﻤﺎ ﻭﻗﺒﻮﻝ ﻧﺼﺎﺋﺤﻬﻤﺎ‪.‬‬
‫ﺍﻹﻛﺜﺎﺭﻣﻦ ﺍﻟﺪﻋﺎﺀ ﳍﻤﺎ‪،‬ﻭﺍﻟﻄﻠﺐ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﳚﺰﻳﻬﻤﺎ ﻛﻞ ﺧﲑ ﻋﻠﻰ ﻓﻀﻠﻬﻤﺎ ﻭﺇﺣﺴﺎ‪‬ﻤﺎ‬
‫ﻭﺗﺮﺑﻴﺘﻬﻤﺎ‪.‬‬
‫ﺍﻹﻛﺜﺎﺭﻣﻦ ﺯﻳﺎﺭﺓ ﻗﱪﻳﻬﻤﺎ ﺇﻥ ﺗﻮﻓﻴﺎ‪،‬ﻭﺍﻹﻛﺜﺎﺭﻣﻦ ﺫﻛﺮﳘﺎ ﻭﺍﻟﺘﺮﺣﻢ ﻋﻠﻴﻬﻤﺎ‪.‬‬
‫ﺍﻟﻌﻤﻞ ﺑﻮﺻﻴﺘﻬﻤﺎ‪،‬ﻭﺻﻠﺔ ﺃﺭﺣﺎﻣﻬﻤﺎ‪،‬ﻭﺧﺪﻣﺔ ﺃﺣﺒﺎ‪‬ﻤﺎ ﻣﻦ ﺑﻌﺪﳘﺎ‪.‬‬
‫ﺤ ‪‬ﻦ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﻠﱠـ ِﻪ ‪ِ -
-‬ﺇﺫﹶﺍ ﺟ‪‬ـﺎ َﺀ ‪‬ﻩ‬
‫ﻯ ﻗﹶﺎﻝﹶ ‪‬ﺑ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﻚ ‪‬ﺑ ِﻦ ‪‬ﺭﺑِﻴ ‪‬ﻌ ﹶﺔ ﺍﻟﺴ‪‬ﺎ ِﻋ ِﺪ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ﹸﺃ ‪‬ﺳ‪‬ﻴ ٍﺪ ﻣ‪‬ﺎِﻟ ِ‬
‫ﻯ ‪‬ﺷ ‪‬ﻰ ٌﺀ ﹶﺃ‪‬ﺑ ‪‬ﺮ ‪‬ﻫﻤ‪‬ﺎ ِﺑ ِﻪ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻣ ‪‬ﻮِﺗ ِﻬﻤ‪‬ﺎ‬
‫‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﻣ ‪‬ﻦ ‪‬ﺑﻨِﻰ ‪‬ﺳِﻠ ‪‬ﻤ ﹶﺔ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪‬ﻫ ﹾﻞ ‪‬ﺑ ِﻘ ‪‬ﻰ ِﻣ ‪‬ﻦ ِﺑ ‪‬ﺮ ﹶﺃ‪‬ﺑ ‪‬ﻮ ‪‬‬
‫ﺻﹶﻠ ﹸﺔ ﺍﻟ ‪‬ﺮ ِﺣ ِﻢ ﺍﱠﻟﺘِﻰ‬ ‫ﻼ ﹸﺓ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬﻤ‪‬ﺎ ﻭ‪‬ﺍ ِﻻ ‪‬ﺳِﺘ ‪‬ﻐﻔﹶﺎ ‪‬ﺭ ﹶﻟ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻭِﺇ‪‬ﻧﻔﹶﺎ ﹸﺫ ‪‬ﻋ ‪‬ﻬ ِﺪ ِﻫﻤ‪‬ﺎ ﻣِ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ِﻫﻤ‪‬ﺎ ‪‬ﻭ ِ‬
‫ﺼﹶ‬‫ﻗﹶﺎ ﹶﻝ » ‪‬ﻧ ‪‬ﻌ ِﻢ ﺍﻟ ‪‬‬
‫ﺻﺪِﻳ ِﻘ ِﻬﻤ‪‬ﺎ «‪..‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪.٣٠١‬‬ ‫ﺻ ﹸﻞ ِﺇ ﱠﻻ ِﺑ ِﻬﻤ‪‬ﺎ ‪‬ﻭِﺇ ﹾﻛﺮ‪‬ﺍ ‪‬ﻡ ‪‬‬
‫ﹶﻻ ﺗ‪‬ﻮ ‪‬‬

‫‪ - ٢٩٩‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٢٧٣) -‬‬

‫ﻱ )‪ ( ٤٥‬ﺻﺤﻴﺢ‬ ‫‪ - ٣٠٠‬ﺍﹾﻟﹶﺄ ‪‬ﺩ ‪‬‬
‫ﺏ ﺍﹾﻟ ‪‬ﻤ ﹾﻔ ‪‬ﺮ ِﺩ ِﻟ ﹾﻠ‪‬ﺒﺨ‪‬ﺎ ِﺭ ‪‬‬
‫‪ - ٣٠١‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ -‬ﺍﳌﻜﱰ ‪ ( ٥١٤٤) -‬ﺣﺴﻦ‬
‫‪١٨٤‬‬
 ‫‪٣٠٢‬‬
‫ﺼ ﹶﻞ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ‪‬ﻭ ‪‬ﺩ ﹶﺃﺑِﻴ ِﻪ «‪.‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﻗﹶﺎ ﹶﻝ » ﹶﺃ‪‬ﺑ ‪‬ﺮ ﺍﹾﻟِﺒ ‪‬ﺮ ﹶﺃ ﹾﻥ ‪‬ﻳ ِ‬
‫ﲡﻨ‪‬ﺐ ﺍﻷﻣﻮﺭ ﺍﳌﺆﺩﻳﺔ ﺇﱃ ﺍﻟﻌﻘﻮﻕ ﻭﻣﻨﻬﺎ‪:‬‬
‫ﺍﻟﻐﻀﺐ ﻣﻨﻬﻤﺎ‪،‬ﻭﺍﻟﻨﻈﺮ ﺷﺰﺭ ﳍﻤﺎ‪،‬ﻭﺍﻹﻋﺮﺍﺽ ﺑﺎﻟﻮﺟـﻪ ﻋﻨـﻬﻤﺎ‪،‬ﻭﺍﻟﺘﺄﻓﻒ ﻣـﻦ ﻗﻮﳍﻤـﺎ ﺃﻭ‬
‫ﻓﻌﻠﻬﻤﺎ‪،‬ﻭﺍﻟﺘﻀﺠﺮ ﻣﻨﻬﻤﺎ‪،‬ﻭﺭﻓﻊ ﺍﻟﺼﻮﺕ ﻋﻠﻴﻬﻤﺎ‪،‬ﻭﻗﺮﻋﻬﻤﺎ ﺑﻜﻠﻤﺎﺕ ﻣﺆﺫﻳﺔ ﺃﻭ ﺟﺎﺭﺣﺔ‪،‬ﻭﺟﻠﺐ‬
‫ﺍﻹﻫﺎﻧﺔ ﳍﻤﺎ‪،‬ﻭﺍﻻﺳﺘﻌﻼﺀ ﻋﻠﻴﻬﻤﺎ‪،‬ﻭﺍﻋﺘﺒﺎﺭ ﺍﻟﻮﻟﺪ ﻧﻔـﺴﻪ ﻣـﺴﺎﻭﻳﺎ ﻷﺑﻴـﻪ ﺃﻭ ﺃﻓـﻀﻞ ﻣـﻦ‬
‫ﻭﺍﻟﺪﻳﻪ‪،‬ﻭﺍﳊﻴﺎﺀ ﻣﻦ ﺍﻻﻧﺘﺴﺎﺏ ﺇﻟﻴﻬﻤﺎ ﻟﻔﻘﺮﳘـﺎ ﺑﻌـﺪ ﺃﻥ ﻳـﺼﺒﺢ ﺫﺍ ﻣﺮﻛـﺰ ﺃﻭ ﻧﻌﻤـﺔ ﺃﻭ‬
‫ﺟﺎﻩ‪،‬ﻭﺍﻟﺒﺨﻞ ﻋﻠﻴﻬﻤﺎ ﻭﻧﺴﻴﺎﻥ ﻓﻀﻠﻬﻤﺎ‪،‬ﻭﺗﻔﻀﻴﻞ ﻏﲑﳘﺎ ﻋﻠﻴﻬﻤﺎ‪،‬ﻭﻣﺼﺎﺣﺒﺔ ﺇﻧﺴﺎﻥ ﻏﲑ ﺑـﺎﺭ‬
‫ﺑﻮﺍﻟﺪﻳﻪ‪.‬‬
‫)‪ (٤‬ﺃﺩﺏ ﺍﻻﺣﺘﺮﺍﻡ ﻭﺍﻟﺘﻮﻗﲑ‪:‬‬
‫" ﻣﻦ ﺍﻻﲡﺎﻫﺎﺕ ﺍﳋﹸﻠﻘﻴﺔ ﺍﻟﱵ ﳚﺐ ﻋﻠﻰ ﺍﻟﺒﻴﺖ ﻣﺮﺍﻋﺎ‪‬ﺎ ﻭﻏﺮﺳﻬﺎ ﰲ ﻧﻔﺲ ﺍﻟﻮﻟـﺪ ﺍﻻﺣﺘـﺮﺍﻡ‬
‫ﻭﺍﻟﺘﻮﻗﲑ ﻟﻠﻜﺒﲑ ﻭﺍﻟﺼﻐﲑ‪،‬ﻭﻓﺎﺋﺪﺓ ﻫﺬﻩ ﺍﳋﺼﺎﻝ ﺃ‪‬ﺎ ﲟﺮﻭﺭ ﺍﻷﻋﻮﺍﻡ ﻻ ﻳﻨﺤﺼﺮ ﻫﺬﺍ ﺍﻻﺣﺘـﺮﺍﻡ‬
‫ﻟﻸﺷﺨﺎﺹ ﻓﻘﻂ‪،‬ﺑﻞ ﻳﺘﻨﺎﻭﻝ ﺍﳌﺜﻞ ﺍﻟﻌﻠﻴﺎ ﻭﺍﳌﺒﺎﺩﺉ ﺍﳌﹸﺜﻠﻰ ﻭﺍﻟﻘﻴﻢ ﺍﻟﺮﻭﺣﻴﺔ‪،‬ﻓﻴﺤﺘﺮﻡ ﻧﻔﺴﻪ ﻭﻣﻦ ﱠﰒ‬
‫‪٣٠٣‬‬
‫ﳛﺘﺮﻡ ﻭﻳﻮﻗﺮ ﺍﻵﺧﺮﻳﻦ‪،‬ﰒ ﳛﺘﺮﻡ ﺍﳊﻴﺎﺓ ﻭﺍﻟﻜﺮﺍﻣﺔ ﺍﻟﺸﺨﺼﻴﺔ ﻭﺍﻟﻘﺎﻧﻮﻥ ﻭﻏﲑ ﺫﻟﻚ "‬
‫ﻓﻌﻠﻰ ﺍﳌﺮﺑﲔ ﺃﻥ ﻳﻌﻠﻤﻮﺍ ﺃﻃﻔﺎﳍﻢ ﺍﺣﺘﺮﺍﻡ ﻭﺗﻮﻗﲑ ﺍﻟﻜﺒﺎﺭ ﻭﺍﻟﻌﻠﻤﺎﺀ‪،‬ﻭﺗﻘﺪﻣﻬﻢ ﰲ ﺍﻟﻜﻼﻡ‪،‬ﻭﺍﻟﻌﻄﻒ‬
‫ﻋﻠﻰ ﺍﻟﺼﻐﺎﺭ‪.‬‬
‫ﷲ‪--‬‬ ‫ﺖ ‪‬ﺭﺳ‪‬ـﻮ ﹶﻝ ﺍ ِ‬ ‫ﺠ‪‬ﻴ ِﻤﻲ‪،‬ﻗﹶـﺎ ﹶﻝ‪:‬ﹶﺃ‪‬ﺗﻴ‪‬ـ ‪‬‬ ‫ﻱ ﺍﹾﻟ ‪‬ﻬ ‪‬‬ ‫ﺤﺔﹶ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨِﻲ ﹶﺃﺑ‪‬ﻮ ‪‬ﺟ ‪‬ﺮ ‪‬‬ ‫ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﻋﻘِﻴ ِﻞ ‪‬ﺑ ِﻦ ﹶﻃ ﹾﻠ ‪‬‬
‫ﺤ ِﻘ ‪‬ﺮ ﱠﻥ ﻣِـ ‪‬ﻦ‬
‫ﺖ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﷲِ‪ِ،‬ﺇﻧ‪‬ﺎ ﹶﻗ ‪‬ﻮ ‪‬ﻡ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟﺒ‪‬ﺎ ِﺩ‪‬ﻳ ِﺔ ﹶﻓ ‪‬ﻌﱢﻠ ‪‬ﻤﻨ‪‬ﺎ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ‪‬ﻳ‪‬ﻨ ﹶﻔ ‪‬ﻌﻨ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑﻪِ‪،‬ﻓﻘﹶﺎ ﹶﻝ‪ :‬ﹶﻻ ‪‬ﺗ ‪‬‬ ‫ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﻚ‬
‫ﺴﻘِﻲ‪ ،‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ ﹾﻥ ‪‬ﺗ ﹶﻜﱢﻠ ‪‬ﻢ ﹶﺃﺧ‪‬ﺎﻙ‪ ،‬ﻭ ‪‬ﻭ ‪‬ﺟﻬ‪‬ـ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬‬ ‫ﻍ ِﻣ ‪‬ﻦ ‪‬ﺩﹾﻟ ِﻮ ‪‬ﻙ ﻓِﻲ ِﺇﻧ‪‬ﺎ ِﺀ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﻑ ‪‬ﺷ‪‬ﻴﺌﹰﺎ‪ ،‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃﻥﹾ ‪‬ﺗ ﹾﻔ ِﺮ ﹶ‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ِ‬
‫ﻚ ِﺑﻤ‪‬ـﺎ‬
‫ﻂ ‪‬ﻭِﺇﻳ‪‬ﺎ ‪‬ﻙ ‪‬ﻭِﺇﺳ‪‬ﺒ‪‬ﺎ ﹶﻝ ﺍ ِﻹﺯ‪‬ﺍﺭِ‪،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﺨِﻴﹶﻠﺔِ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳﺤِ‪‬ﺒﻬ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭِﺇ ِﻥ ﺍ ‪‬ﻣ ‪‬ﺮ ‪‬ﺅ ﺷ‪‬ـ‪‬ﺘ ‪‬ﻤ ‪‬‬ ‫ﺴﹲ‬ ‫ِﺇﹶﻟ‪‬ﻴ ِﻪ ‪‬ﻣ‪‬ﻨ‪‬ﺒ ِ‬
‫‪٣٠٤‬‬
‫ﺸ‪‬ﺘ ‪‬ﻤ ‪‬ﻪ ِﺑﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻌﹶﻠ ‪‬ﻢ ﻓِﻴﻪِ‪ ،‬ﹶﻓِﺈ ﱠﻥ ﹶﺃ ‪‬ﺟ ‪‬ﺮ ‪‬ﻩ ﹶﻟﻚ‪ ،‬ﻭ ‪‬ﻭﺑ‪‬ﺎﹶﻟ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻦ ﻗﹶﺎﹶﻟ ‪‬ﻪ"‪.‬‬
‫ﻼ ‪‬ﺗ ‪‬‬
‫ﻳ‪ ‬ﻌﹶﻠ ‪‬ﻢ ﻓِﻴﻚ‪،‬ﹶﻓ ﹶ‬

‫‪ - ٣٠٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٦٦٧٨) -‬‬

‫‪ - ٣٠٣‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪٣١٦‬‬
‫‪ - - ٣٠٤‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٥٢٢) (٢٨١ / ٢) -‬ﺣﺴﻦ‬
‫‪١٨٥‬‬
 ‫)‪ (٥‬ﺃﺩﺏ ﺍﻷﺧﻮﺓ ﺩﺍﺧﻞ ﺍﻟﺒﻴﺖ ﻭﺧﺎﺭﺟﻪ‪:‬‬
‫ﻼ ﻣﻦ ﺍﻻﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﺍﻷﺩﺏ ﰲ ﺍﻟﻘﻮﻝ ﻭﺍﳌﻌﺎﻣﻠﺔ ﻭﺍﳌﻌﺎﺷﺮﺓ‪،‬ﻭﺃﻭﺟﺐ‬ ‫ﻟﻘﺪ ﺃﻟﺰﻡ ﺍﻹﺳﻼﻡ ﻛ ﹰ‬
‫ﻋﻠﻴﻬﻢ ﺍﻹﺣﺴﺎﻥ ﻟﺒﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﺣﱴ ﺗﺪﻭﻡ ﺍﶈﺒﺔ ﻭﺍﳌﻮﺩﺓ ﺑﻴﻨﻬﻢ ﻭﺣﱴ ﻳﺴﻮﺩ ﺍﻷﺳﺮﺓ ﺟﻮ‬
‫ﻣﻦ ﺍﻟﻮﺋﺎﻡ ﻭﺍﻷﻟﻔﺔ ﻭﺍﻟﺼﻔﺎﺀ‪،‬ﻭﲣﻴﻢ ﺍﻟﺴﻌﺎﺩﺓ ﻋﻠﻰ ﺟﻮﺍﻧﺐ ﺍﻟﺒﻴﺖ ﺑﺄﺳﺮﻩ ﻭﻋﻠﻰ ﲨﻴﻊ ﻧﻮﺍﺣﻴﻪ ‪.‬‬
‫ﻓﺎﻹﺧﻮﺓ ﲦﺮﺍﺕ ﺍﻟﻮﺍﻟﺪﻳﻦ‪،‬ﻭﻫﻢ ﺃﻗﺮﺏ ﺍﻷﺭﺣﺎﻡ‪،‬ﻭﺃﻟﺼﻘﻬﻢ ﺑﺎﻟﻨﻔﺲ‪،‬ﻭﺃﺣﺒﻬﻢ ﺇﱃ ﺍﻟﻘﻠـﺐ‪،‬ﻭﻫﻢ‬
‫ﺍﻟﺬﻳﻦ ﻳﻘﻀﻲ ﻣﻌﻬﻢ ﺍﻹﻧﺴﺎﻥ ﺻﺪﺭ ﺣﻴﺎﺗﻪ‪،‬ﺃﻳﺎﻡ ﺍﻟﻄﻔﻮﻟﺔ ﻭﺍﻟﻨﻤﺎﺀ‪،‬ﻭﺍﻟﱪﺍﺀﺓ ﻭﺍﻟﻨﻘـﺎﺀ ﺟﻨﺒـﺎ ﺇﱃ‬
‫ﺟﻨﺐ ﰲ ﺍﻟﺒﻴﺖ ﻭﺍﳌﺪﺭﺳﺔ ﻭﻋﻠﻰ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ‪،‬ﻭﺃﺛﻨﺎﺀ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪..‬ﻟﺬﻟﻚ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺑﺎﻟﻮﻓﺎﺀ ﺇﻟﻴﻬﻢ‪،‬ﻭﺻﻠﺘﻬﻢ‪،‬ﻭﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻢ‪،‬ﻭ‪‬ﻰ ﻋﻦ ﻗﻄﻴﻌﺘﻬﻢ ﻭﺍﻹﺳﺎﺀﺓ ﺇﻟﻴﻬﻢ ﻭﻧﺴﻴﺎﻥ ﻋﻬـﺪ‬
‫ﺍﳌﻮﺩﺓ ﻭﺍﻷﻭﱃ‪.‬‬
‫ﺖ‬‫ﻍ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻗﹶﺎ ‪‬ﻣ ِ‬‫ﺨ ﹾﻠ ‪‬ﻖ ‪‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ﹶﻓ ‪‬ﺮ ﹶ‬‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ » -
-‬ﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﹾﻟ ‪‬‬
‫ﻚ ‪‬ﻭﹶﺃ ﹾﻗ ﹶﻄ ‪‬ﻊ‬
‫ﺻﹶﻠ ِ‬ ‫ﺻ ﹶﻞ ‪‬ﻣ ‪‬ﻦ ‪‬ﻭ ‪‬‬ ‫ﺖ ‪‬ﻫﺬﹶﺍ ‪‬ﻣﻘﹶﺎ ‪‬ﻡ ﺍﹾﻟﻌ‪‬ﺎِﺋ ِﺬ ِﻣ ‪‬ﻦ ﺍﹾﻟ ﹶﻘﻄِﻴ ‪‬ﻌ ِﺔ‪.‬ﻗﹶﺎ ﹶﻝ ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ ﹶﺃﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﺮﺿ‪‬ﻴ ‪‬ﻦ ﹶﺃ ﹾﻥ ﹶﺃ ِ‬
‫ﺍﻟ ‪‬ﺮ ِﺣ ‪‬ﻢ ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬
‫ﻚ «‪.‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -
-‬ﺍﻗﹾـ ‪‬ﺮﺀُﻭﺍ ِﺇ ﹾﻥ ﺷِـﹾﺌ‪‬ﺘ ‪‬ﻢ }‬ ‫ﺖ ‪‬ﺑﻠﹶﻰ‪.‬ﻗﹶﺎ ﹶﻝ ﹶﻓﺬﹶﺍ ‪‬ﻙ ﹶﻟ ِ‬ ‫ﻚ ﻗﹶﺎﹶﻟ ‪‬‬‫‪‬ﻣ ‪‬ﻦ ﹶﻗ ﹶﻄ ‪‬ﻌ ِ‬
‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻟ ‪‬ﻌ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‬
‫ﺽ ‪‬ﻭ‪‬ﺗ ﹶﻘ ﱢﻄﻌ‪‬ﻮﺍ ﹶﺃ ‪‬ﺭﺣ‪‬ﺎ ‪‬ﻣ ﹸﻜ ‪‬ﻢ )‪ (٢٢‬ﹸﺃ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫ﺴﺪ‪‬ﻭﺍ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺴ‪‬ﻴ‪‬ﺘ ‪‬ﻢ ﺇِﻥ ‪‬ﺗ ‪‬ﻮﱠﻟ‪‬ﻴ‪‬ﺘ ‪‬ﻢ ﺃﹶﻥ ‪‬ﺗ ﹾﻔ ِ‬
‫ﹶﻓ ‪‬ﻬ ﹾﻞ ‪‬ﻋ ‪‬‬
‫ﺻ ‪‬ﻤ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻋﻤ‪‬ﻰ ﹶﺃ‪‬ﺑﺼ‪‬ﺎ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ )‪ {(٢٣‬ﳏﻤﺪ‪،‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.٣٠٥‬‬ ‫ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻓﹶﺄ ‪‬‬
‫ﻭﻫﺬﻩ ﲨﻠﺔ ﻣﻦ ﺍﻵﺩﺍﺏ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳋﺎﺻﺔ ﲟﻌﺎﻣﻠﺔ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ‪.‬‬
‫ﺍﺣﺘﺮﺍﻡ ﺍﻹﺧﻮﺓ ﺍﻟﻜﺒﺎﺭ ﻭﺗﻮﻗﲑﻫﻢ‪،‬ﻭﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺍﻟﺼﻐﺎﺭ ﻣﻊ ﺍﻟﺮﲪﺔ ﻭﺍﻟﻌﻨﺎﻳﺔ ﻭﺍﳊﻨﺎﻥ‪.‬‬
‫ﺲ ِﻣﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﻟﹶـ ‪‬ﻢ ﻳ‪‬ـ ‪‬ﺮ ‪‬ﺣ ‪‬ﻢ‬
‫ﷲ
‪:‬ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺐ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺟ ‪‬ﺪ ِﻩ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ‪‬ﺷ ‪‬ﻌ‪‬ﻴ ٍ‬
‫ﻑ ‪‬ﺣ ‪‬ﻖ ﹶﻛِﺒ ِﲑﻧ‪‬ﺎ‪.٣٠٦".‬‬ ‫ﺻ ِﻐ ‪‬ﲑﻧ‪‬ﺎ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻌ ِﺮ ‪‬‬
‫‪‬‬

‫ﺼ ‪‬ﺪ ِﺑ ِﻪ ﺍ ِﻹ ‪‬ﺭﺷ‪‬ﺎ ‪‬ﺩ ﻭ‪‬ﺍﻟ ‪‬ﺰ ‪‬ﺟ ‪‬ﺮ ‪‬ﻋ ‪‬ﻦ ِﺇ ‪‬ﺳﺒ‪‬ﺎ ِﻝ ﺍ ِﻹﺯ‪‬ﺍ ِﺭ ‪‬ﺯ ‪‬ﺟ ‪‬ﺮ ‪‬ﺣ‪‬ﺘ ٍﻢ ِﻟ ِﻌﱠﻠ ٍﺔ ‪‬ﻣ ‪‬ﻌﻠﹸﻮ ‪‬ﻣ ٍﺔ ‪‬ﻭ ِﻫ ‪‬ﻲ‬
‫ﻑ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﹸﻗ ِ‬
‫ﺤﻘﹶﺎ ِﺭ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ِ‬
‫ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﺣ‪‬ﺎِﺗ ٍﻢ‪:‬ﺍ َﻷ ‪‬ﻣ ‪‬ﺮ ِﺑ‪‬ﺘ ‪‬ﺮ ِﻙ ﺍ ‪‬ﺳِﺘ ‪‬‬
‫ﻚ‬
‫ﺸﺘِﻴ ‪‬ﻤ ِﺔ ِﺇﺫﹶﺍ ﺷ‪‬ﻮِﺗ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ُﺀ‪ ،‬ﺯ ‪‬ﺟ ‪‬ﺮ ‪‬ﻋﻨ‪‬ـ ‪‬ﻪ ﻓِـﻲ ﹶﺫﻟِـ ‪‬‬
‫ﺱ ﻭ‪‬ﺍﻟ ‪‬ﺰ ‪‬ﺟ ‪‬ﺮ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬‬
‫ﻼ ُﺀ‪،‬ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﺑِﺈ ‪‬ﺳﺒ‪‬ﺎ ِﻝ ﺍ ِﻹﺯ‪‬ﺍ ِﺭ ‪‬ﺑ ﹾﺄ ‪‬‬
‫ﺨ‪‬ﻴ ﹶ‬
‫ﺖ ﺍﹾﻟ ‪‬‬ ‫ﻼ ُﺀ‪،‬ﹶﻓ ‪‬ﻤﺘ‪‬ﻰ ‪‬ﻋ ِﺪ ‪‬ﻣ ِ‬ ‫ﺨ‪‬ﻴ ﹶ‬
‫ﺍﹾﻟ ‪‬‬
‫ﺸ‪‬ﺘ ‪‬ﻢ‪.‬‬‫ﺖ‪ ،‬ﻭﹶﻗ‪‬ﺒﹶﻠ ‪‬ﻪ‪ ،‬ﻭ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻩ‪ ،‬ﻭِﺇ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻮ ﹾﻗ ِ‬
‫‪ - ٣٠٥‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٦٦٨٢) -‬‬
‫‪ - ٣٠٦‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ (٦٧٣٣)(٦٤٤ / ٢) -‬ﺻﺤﻴﺢ‬
‫‪١٨٦‬‬
‫ﻚ‬
‫ﻚ ‪‬ﻭﹶﺃﺑ‪‬ـﺎ ‪‬ﻙ ‪‬ﻭﹸﺃ ‪‬ﺧﺘ‪‬ـ ‪‬‬
‫ﺴ ِﻤ ‪‬ﻌ‪‬ﺘ ‪‬ﻪ ‪‬ﻳﻘﹸﻮ ﹸﻝ‪ ":‬ﺑ ‪‬ﺮ ﹸﺃ ‪‬ﻣ ‪‬‬
‫ﺖ ِﺇﻟﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ
ﹶﻓ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ِﺭ ‪‬ﻣﹶﺜ ﹶﺔ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﺍ‪‬ﻧ‪‬ﺘ ‪‬ﻬ‪‬ﻴ ‪‬‬
‫‪٣٠٧‬‬
‫‪‬ﻭﹶﺃﺧ‪‬ﺎ ‪‬ﻙ ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬ﺩﻧ‪‬ﺎ ‪‬ﻙ ﹶﺃ ‪‬ﺩﻧ‪‬ﺎ ‪‬ﻙ " "‬
‫ﺤ ‪‬ﻖ ﺍﹾﻟﻮ‪‬ﺍﻟِـ ِﺪ‬
‫ﺻ ِﻐ ِﲑ ِﻫ ‪‬ﻢ‪ ،‬ﹶﻛ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪ ":‬ﺣ ‪‬ﻖ ﹶﻛِﺒ ِﲑ ﺍﹾﻟﹸﺄ ‪‬ﺧ ‪‬ﻮ ِﺓ ‪‬ﻋﻠﹶﻰ ‪‬‬
‫‪٣٠٨‬‬
‫‪‬ﻋﻠﹶﻰ ‪‬ﻭﹶﻟ ِﺪ ِﻩ "‬
‫ﻣﻌﺎﻣﻠﺔ ﺍﻹﺧﻮﺓ ﻋﻤﻮﻣﺎ ﺑﺎﻟﻌﻄﻒ ﻭﺍﻟﺮﻗﺔ ﻭﺍﻟﻠﲔ ﻭﺍﻟﻠﺒﺎﻗﺔ ﻭﺍﻹﺣﺴﺎﻥ‪.‬‬
‫ﺍﻟﺘﺰﺍﻡ ﺣﺴﻦ ﺍﳋﻠﻖ ﰲ ﻣﻌﺎﺷﺮﺓ ﺍﻹﺧﻮﺓ‪،‬ﻭﺍﻟﺘﺤﻠﻲ ﺑﺎﻟﺘﻮﺍﺿﻊ ﻭﺧﻔﺾ ﺍﳉﻨﺎﺡ ﻭﺍﻹﻳﺜﺎﺭ ﻭﺍﳋﺪﻣﺔ‬
‫ﻭﺍﶈﺒﺔ ﻭﺍﻟﺘﻌﺎﻭﻥ ﻭﺇﻧﻜﺎﺭ ﺍﻟﺬﺍﺕ‪.‬‬
‫‪٣٠٩‬‬
‫ﷲ
‪ :‬ﺧ‪‬ﻴ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﹸﻛ ‪‬ﻢ َﻷ ‪‬ﻫﻠِﻪ‪ ،‬ﻭﹶﺃﻧ‪‬ﺎ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﹸﻛ ‪‬ﻢ َﻷ ‪‬ﻫﻠِﻲ "‬
‫ﺖ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﺸ ﹶﺔ ﻗﹶﺎﹶﻟ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﺍﻻﺑﺘﺪﺍﺀ ﺑﺎﻟﺴﻼﻡ ﻋﻠﻴﻬﻢ ﻋﻨﺪ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻴﻬﻢ‪،‬ﻭﻣﺼﺎﻓﺤﺘﻬﻢ‪،‬ﻭﺍﻟﺒﺸﺎﺷﺔ ﰲ ﻭﺟﻮﻫﻢ‪.‬‬
‫ﻑ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ ﹾﻥ ‪‬ﺗ ﹾﻠﻘﹶﻰ ﹶﺃﺧ‪‬ـﺎ ‪‬ﻙ‬
‫ﺤ ِﻘ ‪‬ﺮ ﱠﻥ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﻌ‪‬ﺮ‪‬ﻭ ِ‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ﹶﺫ ‪‬ﺭ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ِﻟ ‪‬ﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ » -
-‬ﹶﻻ ‪‬ﺗ ‪‬‬
‫ِﺑ ‪‬ﻮ ‪‬ﺟ ٍﻪ ﹶﻃ ﹾﻠ ٍﻖ «‪.‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.٣١٠‬‬
‫ﻣﺮﺍﻋﺎﺓ ﺷﻌﻮﺭ ﺍﻹﺧﻮﺓ ﺑﻌﺪﻡ ﺍﻟﻔﺮﺡ ﺃﻣﺎﻡ ﺣﺰﻳﻦ‪،‬ﻭﻋﺪﻡ ﺍﻷﻛﻞ ﺃﻣﺎﻡ ﺻﺎﺋﻢ‪،‬ﻭﻋﺪﻡ ﺍﻟﺼﺨﺐ ﺃﻣﺎﻡ‬
‫ﻧﺎﺋﻢ‪.‬‬
‫ﺲ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻰ ‪ -
-‬ﻗﹶـﺎ ﹶﻝ » ﻻ ﻳ‪‬ـ ‪‬ﺆ ِﻣ ‪‬ﻦ‬
‫ﳏﺒﺔ ﺍﳋﲑ ﳍﻢ‪،‬ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺇﻳﺼﺎﻟﻪ ﺇﻟﻴﻬﻢ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃ‪‬ﻧ ٍ‬
‫ﺴ ِﻪ « ﺍﻟﺒﺨﺎﺭﻱ‪.٣١١‬‬ ‫ﺐ ِﻟ‪‬ﻨ ﹾﻔ ِ‬
‫ﺤ ‪‬‬
‫ﺐ َﻷﺧِﻴ ِﻪ ﻣ‪‬ﺎ ‪‬ﻳ ِ‬
‫ﺤ ‪‬‬
‫ﹶﺃﺣ‪ ‬ﺪ ﹸﻛ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ِ‬
‫ﷲ‬
‫ﺍﻟﺸﻜﺮ ﻋﻠﻰ ﻣﻌﺮﻭﻓﻬﻢ‪،‬ﺑﻌﺪ ﻣﻜﺎﻓﺄ‪‬ﻢ ﻋﻠﻴﻪ ﺑﺄﺣﺴﻦ ﻣﻨﻪ‪.‬ﻓ ‪‬ﻌ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ـﻮ ﹸﻝ ﺍ ِ‬
‫‪ :‬ﻣ ِﻦ ﺍ ‪‬ﺳ‪‬ﺘﻌ‪‬ﺎ ﹶﺫ ﹸﻛ ‪‬ﻢ ﺑِﺎﻟﱠﻠ ِﻪ ﹶﻓﹶﺄﻋِﻴﺬﹸﻭ ‪‬ﻩ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺳﹶﺄﹶﻟ ﹸﻜ ‪‬ﻢ ﺑِﺎﻟﱠﻠ ِﻪ ﹶﻓﹶﺄ ‪‬ﻋﻄﹸﻮ ‪‬ﻩ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺩﻋ‪‬ـﺎ ﹸﻛ ‪‬ﻢ ﻓﹶـﹶﺄﺟِﻴﺒ‪‬ﻮ ‪‬ﻩ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ‬
‫ﺠﺪ‪‬ﻭﺍ ﻣ‪‬ﺎ ‪‬ﺗﻜﹶﺎِﻓﺌﹸﻮ‪‬ﻧ ‪‬ﻪ ﻓﹶﺎ ‪‬ﺩﻋ‪‬ﻮﺍ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ‪‬ﻪ ‪‬ﺣﺘ‪‬ﻰ ﺗ‪‬ـ ‪‬ﺮﻭ‪‬ﺍ ﹶﺃ ﹾﻥ ﻗﹶـ ‪‬ﺪ‬ ‫ﺻ‪‬ﻨ ‪‬ﻊ ِﺇﹶﻟ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻣ ‪‬ﻌﺮ‪‬ﻭﻓﹰﺎ ﹶﻓﻜﹶﺎِﻓﺌﹸﻮ ‪‬ﻩ‪،‬ﹶﻓِﺈ ﹾﻥ ﹶﻟ ‪‬ﻢ ﺗ‪ِ ‬‬
‫‪‬‬
‫‪٣١٢‬‬
‫ﻛﹶﺎﹶﻓ ﹾﺄ‪‬ﺗﻤ‪‬ﻮ ‪‬ﻩ‪.‬‬

‫ﺤ‪‬ﻴ ِﻦ ِﻟ ﹾﻠﺤ‪‬ﺎ ِﻛ ِﻢ)‪ ( ٧٣٥٤‬ﺣﺴﻦ‬

‫ﺼﺤِﻴ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬ﺪ ‪‬ﺭ ‪‬ﻙ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬‬ ‫‪ - ٣٠٧‬ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫‪ - ٣٠٨‬ﹶﺃ ‪‬ﺧﺒ‪‬ﺎ ‪‬ﺭ ﹶﺃ ‪‬‬
‫ﺻ‪‬ﺒﻬ‪‬ﺎ ﹶﻥ ِﻟﹶﺄﺑِﻲ ‪‬ﻧ ‪‬ﻌ‪‬ﻴ ٍﻢ ﺍﹾﻟﹶﺄﺻ‪‬ﺒﻬ‪‬ﺎِﻧ ‪‬ﻲ )‪ ( ٣٩٨‬ﻓﻴﻪ ﻟﲔ‬
‫‪ - ٣٠٩‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٤١٧٧) (٤٨٥ / ٩) -‬ﺻﺤﻴﺢ‬
‫‪ - ٣١٠‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٦٨٥٧) -‬‬
‫‪ - ٣١١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ١٣) -‬‬
‫‪ - ٣١٢‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٣٤٠٨) (١٩٩ / ٨) -‬ﺻﺤﻴﺢ‬
‫‪١٨٧‬‬
‫ﺍﻻﻫﺘﻤﺎﻡ ﺑﺸﺆﻭ‪‬ﻢ‪،‬ﻭﺍﻟﺘﻌﺮﻑ ﺇﱃ ﺃﺣﻮﺍﳍﻢ‪،‬ﻭﺗﻔﻘﺪ ﺣﺎﺟﺎ‪‬ﻢ‪،‬ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻣﺴﺎﻋﺪﺓ ﻣﻦ ﻳﺴﺘﻄﻴﻊ‬
‫ﺏ ﹶﺃ ﱠﻥ ﺳ‪‬ﺎِﻟﻤ‪‬ﺎ ﺃﹶ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ‪‬ﻩ ﹶﺃ ﱠﻥ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‬ ‫ﻣﺴﺎﻋﺪﺗﻪ ﰲ ﺣﺎﺟﺔ ﺃﻭ ﺩﺭﺍﺳﺔ ﺃﻭ ﻣﺎﻝ‪ .‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ِﺷﻬ‪‬ﺎ ٍ‬
‫ﺴِﻠ ِﻢ‪ ،‬ﹶﻻ ‪‬ﻳ ﹾﻈِﻠ ‪‬ﻤ ‪‬ﻪ‬
‫ﺴِﻠ ‪‬ﻢ ﹶﺃﺧ‪‬ﻮ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ‪‬ﻩ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ -
-‬ﻗﹶﺎ ﹶﻝ » ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺝ‬
‫ﺴِﻠ ٍﻢ ﹸﻛ ‪‬ﺮ‪‬ﺑ ﹰﺔ ﹶﻓ ‪‬ﺮ ‪‬‬
‫ﺝ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬‬ ‫ﺴِﻠ ‪‬ﻤ ‪‬ﻪ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﻓِﻰ ﺣ‪‬ﺎ ‪‬ﺟ ِﺔ ﹶﺃﺧِﻴ ِﻪ ﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﻓِﻰ ﺣ‪‬ﺎ ‪‬ﺟِﺘ ِﻪ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﻓ ‪‬ﺮ ‪‬‬
‫‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫‪٣١٣‬‬
‫ﺴِﻠﻤ‪‬ﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﺮ ‪‬ﻩ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ « ‪.‬‬
‫ﺕ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺳ‪‬ﺘ ‪‬ﺮ ‪‬ﻣ ‪‬‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹸﻛ ‪‬ﺮ‪‬ﺑ ﹰﺔ ِﻣ ‪‬ﻦ ﹸﻛ ‪‬ﺮﺑ‪‬ﺎ ِ‬
‫ﺑﺬﻝ ﺍﻟﻨﺼﻴﺤﺔ ﳍﻢ‪،‬ﻭﺩﻋﻮ‪‬ﻢ ﺇﱃ ﺍﳋﲑ ﺑﺎﳊﻜﻤﺔ ﻭﺍﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ‪،‬ﻭﺗﺬﻛﲑﻫﻢ ﺑﺄﺩﺍﺀ ﻓﺮﺍﺋﺾ ﺍﷲ‬
‫ﻚ ِﺭ ‪‬ﺯﻗﹰﺎ ‪‬ﻧﺤ‪‬ـ ‪‬ﻦ‬
‫ﺴﹶﺄﹸﻟ ‪‬‬
‫ﺻ ﹶﻄِﺒ ‪‬ﺮ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﻟﹶﺎ ‪‬ﻧ ‪‬‬ ‫ﺼﻠﹶﺎ ِﺓ ﻭ‪‬ﺍ ‪‬‬
‫ﻚ ﺑِﺎﻟ ‪‬‬ ‫ﺑﺎﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ‪.‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻭﹾﺃ ‪‬ﻣ ‪‬ﺮ ﹶﺃ ‪‬ﻫﹶﻠ ‪‬‬
‫ﻚ ﻭ‪‬ﺍﹾﻟﻌ‪‬ﺎِﻗ‪‬ﺒ ﹸﺔ ﻟِﻠ‪‬ﺘ ﹾﻘﻮ‪‬ﻯ { )‪ (١٣٢‬ﺳﻮﺭﺓ ﻃـﻪ‪.‬‬ ‫‪‬ﻧ ‪‬ﺮ ‪‬ﺯﹸﻗ ‪‬‬
‫ﺲ ‪- -‬‬ ‫ﺍﻻﻧﺘﺼﺎﺭ ﳍﻢ ﺇﻥ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺣﻖ‪،‬ﻭﺍﻟﻐﲑﺓ ﻋﻠﻴﻬﻢ‪،‬ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﲰﻌﺘﻬﻢ‪ .‬ﻋ ‪‬ﻦ ﹶﺃﻧ‪‬ـ ٍ‬
‫ﺼ ‪‬ﺮ ﹶﺃﺧ‪‬ﺎ ‪‬ﻙ ﻇﹶﺎِﻟﻤ‪‬ﺎ ﹶﺃ ‪‬ﻭ ‪‬ﻣ ﹾﻈﻠﹸﻮﻣ‪‬ﺎ «‪.‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ‪‬ﻳﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠـ ِﻪ‬ ‫ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -
-‬ﺍ‪‬ﻧ ‪‬‬
‫ﺠ ‪‬ﺰ ‪‬ﻩ ﹶﺃ ‪‬ﻭ ‪‬ﺗ ‪‬ﻤ‪‬ﻨ ‪‬ﻌ ‪‬ﻪ ﻣِـ ‪‬ﻦ‬
‫ﺤ‪‬‬
‫ﺼ ‪‬ﺮ ‪‬ﻩ ﻗﹶﺎ ﹶﻝ » ‪‬ﺗ ‪‬‬
‫ﻒ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺖ ﺇِﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﻇﹶﺎِﻟﻤ‪‬ﺎ ﹶﻛ‪‬ﻴ ‪‬‬
‫ﺼ ‪‬ﺮ ‪‬ﻩ ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ﹾﻈﻠﹸﻮﻣ‪‬ﺎ‪،‬ﹶﺃﹶﻓ ‪‬ﺮﹶﺃ‪‬ﻳ ‪‬‬
‫ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺼ ‪‬ﺮ ‪‬ﻩ «‪.‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪.٣١٤‬‬ ‫ﻚ ‪‬ﻧ ‪‬‬ ‫ﺍﻟ ﱡﻈ ﹾﻠ ِﻢ‪،‬ﹶﻓِﺈ ﱠﻥ ﹶﺫِﻟ ‪‬‬
‫ﺍﻻﻋﺘﺬﺍﺭ ﻣﻨﻬﻢ ﻋﻦ ﺍﳍﻔﻮﺍﺕ ﻭﺍﻟﺰﻻﺕ‪،‬ﻭﺍﻟﺘﻐﺎﺿـﻲ ﻋﻤـﺎ ﻳـﺼﺪﺭ ﻣﻨـﻬﻢ ﻣـﻦ ﻫﻨـﺎﺕ‬
‫ﺴﻌ‪‬ﻮ ٍﺩ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻲ‬
‫ﻭﺳﻴﺌﺎﺕ‪،‬ﻭﻗﺒﻮﻝ ﺍﻋﺘﺬﺍﺭﻫﻢ ﻭﻋﺪﻡ ﻣﻌﺎﺗﺒﺘﻬﻢ ﻋﻠﻴﻬﺎ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ‪،‬ﻓ ‪‬ﻌ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬‬
‫ﷲ‪،‬ﻗﹶـﺎ ﹶﻝ‪ :‬ﻋﻠﹶـﻰ ﻛﹸـ ﱢﻞ‬ ‫ﺤ ‪‬ﺮ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ؟ ﻗﹶﺎﻟﹸﻮﺍ‪:‬ﺑﻠﹶﻰ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ـﻮ ﹶﻝ ﺍ ِ‬
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‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ﹶﻻ ﹸﺃ ‪‬ﺧِﺒ ‪‬ﺮ ﹸﻛﻢ‪ِ ‬ﺑ ‪‬ﻤ ‪‬ﻦ ‪‬ﺗ ‪‬‬
‫ﺐ‪ ،‬ﺳ ‪‬ﻬ ٍﻞ‪.٣١٥".‬‬
‫‪‬ﻫ‪‬ﻴ ٍﻦ‪،‬ﹶﻟ‪‬ﻴ ٍﻦ‪،‬ﹶﻗﺮِﻳ ٍ‬
‫ﺍﻹﺻﻼﺡ ﺑﲔ ﺍﳌﺘﺨﺎﺻﻤﲔ ﻣﻨﻬﻢ‪،‬ﻭﲡﻨﺐ ﺍﻟﺘﻘﺎﻃﻊ ﻭﺍﻟﺘﺪﺍﺑﺮ ﻭﺍﻟﺘﺒﺎﻏﺾ ﻭﺍﻟﺘﺤﺎﺳﺪ ﻭﺳﻮﺀ ﺍﻟﻈﻦ‪.‬‬
‫ﲡﻨﺐ ﺇﻳﺬﺍﺀ ﺃﺣﺪ ﻣﻨﻬﻢ ﺑﺎﻟﻴﺪ ﺃﻭ ﺑﺎﻟﺴﺐ ﺃﻭ ﺑﺎﻟﻜﻼﻡ ﺃﻭ ﺑﺎﳌﺰﺍﺡ ﻏﲑ ﺍﳌﻬﺬﺏ‪.‬‬

‫‪ - ٣١٣‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٢٤٤٢) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪(٦٧٤٣) -‬‬

‫‪ - ٣١٤‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ٦٩٥٢) -‬‬
‫‪ - ٣١٥‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٤٧٠) (٢١٦ / ٢) -‬ﺻﺤﻴﺢ‬
‫ﻗﺎﻝ ﺍﳌﺎﻭﺭﺩﻱ‪:‬ﺑﲔ ‪‬ﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻥ ﺣﺴﻦ ﺍﳋﻠﻖ ﻳﺪﺧﻞ ﺻﺎﺣﺒﻪ ﺍﳉﻨﺔ ﻭﳛﺮﻣﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ﻓﺈﻥ ﺣﺴﻦ ﺍﳋﻠﻖ ﻋﺒﺎﺭﺓ ﻋﻦ ﻛـﻮﻥ‬
‫ﺍﻹﻧﺴﺎﻥ ﺳﻬﻞ ﺍﻟﻌﺮﻳﻜﺔ ﻟﲔ ﺍﳉﺎﻧﺐ ﻃﻠﻖ ﺍﻟﻮﺟﻪ ﻗﻠﻴﻞ ﺍﻟﻨﻔﻮﺭ ﻃﻴﺐ ﺍﻟﻜﻠﻤﺔ ﻛﻤﺎ ﺳﺒﻖ ﻟﻜﻦ ﳍﺬﻩ ﺍﻷﻭﺻﺎﻑ ﺣﺪﻭﺩ ﻣﻘﺪﺭﺓ ﰲ‬
‫ﻣﻮﺍﺿﻊ ﻣﺴﺘﺤﻘﺔ ﻓﺈﻥ ﲡﺎﻭﺯ ‪‬ﺎ ﺍﳋﲑ ﺻﺎﺭﺕ ﻣﻠﻘﹰﺎ ﻭﺇﻥ ﻋﺪﻝ ‪‬ﺎ ﻋﻦ ﻣﻮﺍﺿﻌﻬﺎ ﺻﺎﺭﺕ ﻧﻔﺎﻗﹰﺎ ﻭﺍﳌﻠﻖ ﺫﻝ ﻭﺍﻟﻨﻔﺎﻕ ﻟﺆﻡ‪.‬ﻓـﻴﺾ‬
‫ﺍﻟﻘﺪﻳﺮ‪ ،‬ﺷﺮﺡ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ)‪(٢٧٨ / ٦‬‬
‫‪١٨٨‬‬
 ‫ﲡﻨﺐ ﺍﳋﺼﻮﻣﺎﺕ ﻭﺍ‪‬ﺎﺩﻻﺕ ﻭﺍﳋﻼﻓﺎﺕ‪.‬‬
‫ﲡﻨﺐ ﺍﻟﺘﺪﺧﻞ ﰲ ﺷﺆﻭ‪‬ﻢ ﺍﳋﺎﺻﺔ‪،‬ﺃﻭ ﺍﺳﺘﺨﺪﺍﻡ ﺣﻮﺍﺋﺠﻬﻢ ﺍﻟﺸﺨﺼﻴﺔ ﺩﻭﻥ ﺇﺫﻥ‪،‬ﻓﻌ‪‬ـ ‪‬ﻦ ﹶﺃﺑِـﻲ‬
‫ﺠﺴ‪‬ـﺴ‪‬ﻮﺍ ‪‬ﻭ ﹶﻻ‬ ‫ﺚ‪ ،‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬ ‫ﺤﺪِﻳ ِ‬‫ﺏ ﺍﹾﻟ ‪‬‬
‫ﷲ
ﻗﹶﺎ ﹶﻝ‪ِ:‬ﺇﻳ‪‬ﺎﻛﹸ ‪‬ﻢ ﻭ‪‬ﺍﻟ ﱠﻈ ‪‬ﻦ ﹶﻓِﺈ ﱠﻥ ﺍﻟ ﱠﻈ ‪‬ﻦ ﹶﺃ ﹾﻛ ﹶﺬ ‪‬‬ ‫‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫‪٣١٦‬‬
‫ﺴﺴ‪‬ﻮﺍ‪ ،‬ﻭ ﹶﻻ ‪‬ﺗﺤ‪‬ﺎ ‪‬ﺳﺪ‪‬ﻭﺍ‪ ،‬ﻭ ﹶﻻ ‪‬ﺗﻨ‪‬ﺎﹶﻓﺴ‪‬ﻮﺍ‪ ،‬ﻭ ﹶﻻ ‪‬ﺗﺒ‪‬ﺎ ﹶﻏﻀ‪‬ﻮﺍ‪ ،‬ﻭ ﹶﻻ ‪‬ﺗﺪ‪‬ﺍ‪‬ﺑﺮ‪‬ﻭﺍ‪ ،‬ﻭﻛﹸﻮﻧ‪‬ﻮﺍ ِﻋﺒ‪‬ﺎﺩ‪‬ﺍ ِﻟﱠﻠ ِﻪ ِﺇ ‪‬ﺧﻮ‪‬ﺍﻧ‪‬ﺎ‪.‬‬
‫ﺤ‪‬‬ ‫‪‬ﺗ ‪‬‬
‫ﷲ
ﻗﹶـﺎ ﹶﻝ‪ :‬ﹶﻻ ‪‬ﺗﻨ‪‬ﺎﺟ‪‬ـﺸ‪‬ﻮﺍ‪ ،‬ﻭ ﹶﻻ ‪‬ﺗﺒ‪‬ﺎﻏﹶـﻀ‪‬ﻮﺍ‪ ،‬ﻭ ﹶﻻ ﺗ‪‬ـﺪ‪‬ﺍ‪‬ﺑﺮ‪‬ﻭﺍ‪ ،‬ﻭ ﹶﻻ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﺴِﻠ ِﻢ‪ ،‬ﹶﻻ‬
‫ﺴِﻠ ‪‬ﻢ ﹶﺃﺧ‪‬ﻮ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﷲ ِﺇ ‪‬ﺧﻮ‪‬ﺍﻧ‪‬ﺎ‪،‬ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺾ‪ ،‬ﻭﻛﹸﻮﻧ‪‬ﻮﺍ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ﺍ ِ‬ ‫ﻀ ﹸﻜ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ‪‬ﻴ ِﻊ ‪‬ﺑ ‪‬ﻌ ٍ‬ ‫‪‬ﺗﺤ‪‬ﺎ ‪‬ﺳﺪ‪‬ﻭﺍ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳِﺒ ‪‬ﻊ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺴِﻠ ِﻢ ‪‬ﺣﺮ‪‬ﺍ ‪‬ﻡ ‪‬ﺩ ‪‬ﻣ ‪‬ﻪ ‪ -‬ﻗﹶﺎ ﹶﻝ ِﺇﺳ‪‬ـﻤ‪‬ﺎﻋِﻴ ﹸﻞ ﻓِـﻲ‬ ‫ﺴِﻠ ِﻢ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺨ ﹸﺬﹸﻟ ‪‬ﻪ‪ ،‬ﹸﻛ ﱡﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺤ ِﻘ ‪‬ﺮ ‪‬ﻩ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫‪‬ﻳ ﹾﻈِﻠ ‪‬ﻤ ‪‬ﻪ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺸ ‪‬ﲑ ِﺇﻟﹶـﻰ ﺻ‪‬ـ ‪‬ﺪ ِﺭ ِﻩ‬ ‫ﺿ ‪‬ﻪ ‪ -‬ﺍﻟ‪‬ﺘ ﹾﻘﻮ‪‬ﻯ ﻫ‪‬ﺎ ‪‬ﻫﻨ‪‬ﺎ‪،‬ﺍﻟ‪‬ﺘ ﹾﻘﻮ‪‬ﻯ ﻫ‪‬ﺎ ‪‬ﻫﻨ‪‬ﺎ‪،‬ﺍﻟ‪‬ﺘ ﹾﻘﻮ‪‬ﻯ ﻫ‪‬ﺎ ‪‬ﻫﻨ‪‬ﺎ‪،‬ﻳ ِ‬ ‫‪‬ﺣﺪِﻳِﺜ ِﻪ‪ :‬ﻭﻣ‪‬ﺎﹸﻟ ‪‬ﻪ ‪‬ﻭ ِﻋ ‪‬ﺮ ‪‬‬
‫ﺴِﻠ ‪‬ﻢ‪ ".‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.٣١٧‬‬
‫ﺤ ِﻘ ‪‬ﺮ ﹶﺃﺧ‪‬ﺎ ‪‬ﻩ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺸ ِﺮ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺉ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺐ ﺍ ‪‬ﻣ ِﺮ ٍ‬
‫ﺴ ِ‬
‫ﺤ‪‬‬‫ﻼﺛﹰﺎ‪ِ،‬ﺑ ‪‬‬
‫ﹶﺛ ﹶ‬
‫ﺾ ﺍﻟﺒﺼﺮ ﻋﻦ‬
‫ﻣﺮﺍﻋﺎﺓ ﺍﳊﺸﻤﺔ ﻭﺍﻷﺩﺏ ﰲ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻠﺒﺎﺱ‪،‬ﻭﺧﺎﺻﺔ ﻋﻨﺪ ﺍﺧﺘﻼﻑ ﺍﳉﻨﺲ‪،‬ﻭﻏ ‪‬‬
‫ﺍﻟﻨﻘﺎﺋﺺ ﻭﺍﻟﻌﻮﺭﺍﺕ‪.‬‬
‫ﻭﺍﻷﺧﻮﺓ ﰲ ﺍﻟﺪﻳﻦ ﻫﻲ ﺃﻋﻠﻰ ﻣﺮﺍﺗﺐ ﺍﻷﺧﻮﺓ ﻭﺃﻋﻈﻤﻬﺎ‪،‬ﻭﻫﻲ ﺭﺑﺎﻁ ﺍﺟﺘﻤﺎﻋﻲ ﻻ ﳝﺎﺛﻠﻪ ﺭﺑﺎﻁ‬
‫ﺁﺧﺮ ﻭﻻ ﻳﻘﺎﺭﺑﻪ‪،‬ﻭﻟﺬﻟﻚ ﻭﺟﺪﻧﺎ ﺍﻷﺏ ﳛﺎﺭﺏ ﻭﻟﺪﻩ ﰲ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺰﻭﺝ ﻳﻘﺎﺗﻞ ﺯﻭﺟﺘﻪ ﻭﺍﻷﺥ‬
‫ﻳﻌﺎﺩﻱ ﺃﺧﺎﻩ ﻣﻦ ﺃﺟﻞ ﻣﺮﺿﺎﺓ ﺍﷲ‪،‬ﻭﺍﳌﺮﺍﺩ ﺑﺎﻷﺧﻮﺓ ﻫﻨﺎ ﺃﺧﻮﺓ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻘﻴﺪﺓ‪،‬ﻓﺈﺫﺍ ﺃﺿﻴﻒ ﺇﻟﻴﻬﺎ‬
‫ﺃﺧﻮﺓ ﺍﻟﻨﺴﺐ ﻓﻬﻲ ﻣﻘﺪﻣﺔ ﻋﻠﻰ ﻏﲑﻫﺎ‪،‬ﻭﻫﻲ ﺃﻭﱃ ﺑـﺎﻟﱪ ﻋـﻦ ﺳـﻮﺍﻫﺎ ﻓـﺎﻷﻗﺮﺑﻮﻥ ﺃﻭﱃ‬
‫ﻚ ﻣ‪‬ﺎﺫﹶﺍ ﻳ‪‬ﻨ ِﻔﻘﹸﻮ ﹶﻥ ﹸﻗ ﹾﻞ ﻣ‪‬ﺎ‬ ‫ﺴﹶﺄﻟﹸﻮ‪‬ﻧ ‪‬‬
‫ﺑﺎﳌﻌﺮﻭﻑ‪،‬ﻭﻟﺬﺍ ﺟﺎﺀ ﻧﺪﺍﺀ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻢ‪}:‬ﻳ ‪‬‬
‫ﺴﺒِﻴ ِﻞ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺗ ﹾﻔ ‪‬ﻌﻠﹸﻮﹾﺍ ِﻣ ‪‬ﻦ ‪‬ﺧ‪‬ﻴ ٍﺮ‬
‫ﲔ ﻭ‪‬ﺍ‪‬ﺑ ِﻦ ﺍﻟ ‪‬‬
‫ﲔ ﻭ‪‬ﺍﹾﻟ‪‬ﻴﺘ‪‬ﺎﻣ‪‬ﻰ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎ ِﻛ ِ‬
‫ﺃﹶﻧ ﹶﻔ ﹾﻘﺘ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧ‪‬ﻴ ٍﺮ ﹶﻓِﻠ ﹾﻠﻮ‪‬ﺍِﻟ ‪‬ﺪ‪‬ﻳ ِﻦ ﻭ‪‬ﺍ َﻷ ﹾﻗ ‪‬ﺮِﺑ ‪‬‬
‫ﹶﻓِﺈ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ِﺑ ِﻪ ‪‬ﻋﻠِﻴ ‪‬ﻢ{ )‪ (٢١٥‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬
‫ﲔ ﻓﹶﺎ ‪‬ﺭ ‪‬ﺯﻗﹸﻮﻫ‪‬ﻢ ‪‬ﻣﻨ‪‬ـ ‪‬ﻪ‬‫ﺴ ‪‬ﻤ ﹶﺔ ﹸﺃ ‪‬ﻭﹸﻟﻮﹾﺍ ﺍﹾﻟ ﹸﻘ ‪‬ﺮﺑ‪‬ﻰ ﻭ‪‬ﺍﹾﻟﻴ‪‬ﺘ‪‬ﺎﻣ‪‬ﻰ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎ ِﻛ ‪‬‬ ‫ﻀ ‪‬ﺮ ﺍﹾﻟ ِﻘ ‪‬‬
‫ﻭﺟﺎﺀ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ }:‬ﻭِﺇﺫﹶﺍ ‪‬ﺣ ‪‬‬
‫ﻀ ‪‬ﺮ‬
‫ﺐ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ِﺇﺫﹶﺍ ﺣ‪‬ـ ‪‬‬
‫‪‬ﻭﻗﹸﻮﻟﹸﻮﹾﺍ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹶﻗ ‪‬ﻮ ﹰﻻ ‪‬ﻣ ‪‬ﻌﺮ‪‬ﻭﻓﹰﺎ { )‪ (٨‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪،‬ﻭﺟﺎﺀ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ ":‬ﹸﻛِﺘ ‪‬‬
‫ﲔ‬‫ﻑ ‪‬ﺣﻘ‪‬ﺎ ‪‬ﻋﻠﹶـﻰ ﺍﹾﻟﻤ‪‬ـ‪‬ﺘ ِﻘ ‪‬‬ ‫ﲔ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ِ‬
‫ﺻ‪‬ﻴ ﹸﺔ ِﻟ ﹾﻠﻮ‪‬ﺍِﻟ ‪‬ﺪ‪‬ﻳ ِﻦ ﻭ‪‬ﺍﹾﻟﹶﺄ ﹾﻗ ‪‬ﺮِﺑ ‪‬‬
‫ﺕ ِﺇ ﹾﻥ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ ﺍﹾﻟ ‪‬ﻮ ِ‬
‫ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬

‫‪ - ٣١٦‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٥١٤٣) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ ( ٦٧٠١) -‬ﻭﺻﺤﻴﺢ ﺍﺑـﻦ ﺣﺒـﺎﻥ ‪/ ١٢) -‬‬
‫‪(٥٦٨٧) (٥٠٠‬‬
‫‪ - ٣١٧‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٦٧٠٦) -‬‬
‫‪١٨٩‬‬
‫)‪ (١٨٠‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﺑ ‪‬ﺪﹶﻟ ‪‬ﻪ ‪‬ﺑﻌ‪ ‬ﺪﻣ‪‬ﺎ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬ﻪ ﹶﻓِﺈ‪‬ﻧﻤ‪‬ﺎ ِﺇﹾﺛ ‪‬ﻤ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻳ‪‬ﺒ ‪‬ﺪﻟﹸﻮ‪‬ﻧ ‪‬ﻪ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺳﻤِﻴ ‪‬ﻊ ‪‬ﻋﻠِـﻴ ‪‬ﻢ )‪(١٨١‬‬
‫]ﺍﻟﺒﻘﺮﺓ‪،" [١٨١،١٨٠:‬‬
‫ﲔ‬
‫ﺴ ِﻜ ِ‬
‫ﺼ ‪‬ﺪﹶﻗ ﹸﺔ ‪‬ﻋﻠﹶـﻰ ﺍﹾﻟﻤِـ ‪‬‬
‫ﷲ
‪‬ﻳﻘﹸـﻮ ﹸﻝ‪:‬ﺍﻟـ ‪‬‬ ‫ﺖ ‪‬ﺭﺳ‪‬ـﻮ ﹶﻝ ﺍ ِ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳ ﹾﻠﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ﻋ‪‬ﺎ ِﻣ ٍﺮ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫‪٣١٨‬‬
‫ﺻﹶﻠ ﹲﺔ‪".‬‬
‫ﺻ ‪‬ﺪﹶﻗ ﹲﺔ‪ ،‬ﻭ ِ‬
‫ﺼ ‪‬ﺪﹶﻗ ﹸﺔ ‪‬ﻋﻠﹶﻰ ﺫِﻱ ﺍﻟ ‪‬ﺮ ِﺣ ِﻢ ﺍﹾﺛ‪‬ﻨﺘ‪‬ﺎ ِﻥ‪ :‬‬ ‫ﺻ ‪‬ﺪﹶﻗ ﹲﺔ‪،‬ﻭ‪‬ﺍﻟ ‪‬‬
‫‪‬‬
‫ﻭﰲ ﺍﳊﺪﻳﺚ ﻣﺎ ﻳﺆﻛﺪ ﺃﻥ ﻗﺮﺍﺑﺔ ﺍﳌﺴﻠﻢ ﻫﻢ ﺃﺣﻖ ﺍﻟﻨﺎﺱ ﺑﺼﻠﺘﻪ ﻭﺑﺮﻩ ﻭﺇﺣﺴﺎﻧﻪ‬
‫ﺏ ﺍﻟﻠﱠـ ‪‬ﻪ ﻳ‪‬ـ ‪‬ﻮ ‪‬ﻡ‬
‫ﺤ ‪‬ﻖ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌ ﱢﺬ ‪‬‬‫‪‬ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ ":-
-‬ﻭ‪‬ﺍﱠﻟﺬِﻱ ‪‬ﺑ ‪‬ﻌﹶﺜِﻨﻲ ﺑِﺎﹾﻟ ‪‬‬
‫ﺿ ‪‬ﻌ ﹶﻔ ‪‬ﻪ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺘﻄﹶﺎ ‪‬ﻭ ﹾﻝ ‪‬ﻋﻠﹶـﻰ ﺟ‪‬ـﺎ ِﺭ ِﻩ‬
‫ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﻣ ‪‬ﻦ ‪‬ﺭ ِﺣ ‪‬ﻢ ﺍﹾﻟ‪‬ﻴﺘِﻴ ‪‬ﻢ‪ ،‬ﻭﻟﹶﺎ ﹶﻥ ﹶﻟ ‪‬ﻪ ﻓِﻲ ﺍﹾﻟ ﹶﻜﻠﹶﺎ ِﻡ‪ ،‬ﻭ ‪‬ﺭ ِﺣ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ‪‬ﻤ ‪‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺤ ‪‬ﻖ ﻟﹶﺎ ‪‬ﻳ ﹾﻘ‪‬ﺒ ﹸﻞ ﺍﻟﱠﻠ ‪‬ﻪ ﺻ‪‬ـ ‪‬ﺪﹶﻗ ﹰﺔ ﻣِـ ‪‬ﻦ‬
‫ﺤ ‪‬ﻤ ٍﺪ‪،‬ﻭ‪‬ﺍﱠﻟﺬِﻱ ‪‬ﺑ ‪‬ﻌﹶﺜﻨِﻲ ﺑِﺎﹾﻟ ‪‬‬ ‫ﻀ ِﻞ ﻣ‪‬ﺎ ﺁﺗ‪‬ﺎ ‪‬ﻩ ﺍﻟﱠﻠ ‪‬ﻪ " ‪‬ﻭﻗﹶﺎ ﹶﻝ‪ ":‬ﻳ‪‬ﺎ ﹸﺃ ‪‬ﻣ ﹶﺔ ‪‬ﻣ ‪‬‬ ‫ِﺑ ﹶﻔ ‪‬‬
‫ﺼ ِﺮﹸﻓﻬ‪‬ﺎ ِﺇﻟﹶﻰ ﹶﻏ‪‬ﻴ ِﺮ ِﻫ ‪‬ﻢ‪،‬ﻭ‪‬ﺍﱠﻟﺬِﻱ ‪‬ﻧ ﹾﻔﺴِﻲ ِﺑ‪‬ﻴ ِﺪ ِﻩ ﻟﹶﺎ ‪‬ﻳ‪‬ﻨ ﹸﻈ ‪‬ﺮ ﺍﻟﻠﱠـ ‪‬ﻪ‬
‫ﺻﹶﻠِﺘ ِﻪ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺤﺘ‪‬ﺎﺟ‪‬ﻮ ﹶﻥ ﺇِﻟﹶﻰ ِ‬ ‫‪‬ﺭ ‪‬ﺟ ٍﻞ‪ ،‬ﻭﹶﻟ ‪‬ﻪ ﹶﻗﺮ‪‬ﺍ‪‬ﺑ ﹲﺔ ‪‬ﻣ ‪‬‬
‫‪٣١٩‬‬
‫ﻂ‬
‫ِﺇﹶﻟ‪‬ﻴ ِﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ "‪ .‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﺍﻟ ﱠﻄ‪‬ﺒﺮ‪‬ﺍِﻧ ‪‬ﻲ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﻭ ‪‬ﺳ ِ‬
‫ﻭﻣﻦ ﻣﺴﺘﻠﺰﻣﺎﺕ ﺍﻷﺧﻮﺓ ﺃﻥ ﲢﺐ ﰲ ﺃﺧﻴﻚ ﺇﳝﺎﻧﻪ ﻭﻋﺒﺎﺩﺗـﻪ ﻭﻃﺎﻋﺘـﻪ ﻟﺮﺑـﻪ ﻭﺍﺳﺘـﺴﻼﻣﻪ‬
‫ﳋﺎﻟﻘﻪ‪،‬ﻛﻤﺎ ﺃﻧﻪ ﻣﻦ ﻣﺴﺘﻠﺰﻣﺎﺕ ﺍﻷﺧﻮﺓ ﺃﻥ ﲢﺐ ﻷﺧﻴﻚ ﻣﺎ ﲢﺐ ﻟﻨﻔﺴﻚ ﻭﺗﻜﺮﻩ ﻟـﻪ ﻣـﺎ‬
‫ﺗﻜﺮﻫﻪ ﻟﻨﻔﺴﻚ ﻭﺃﻥ ﺗﺆﺩﻱ ﻣﺎ ﻋﻠﻴﻚ ﻣﻦ ﺣﻘﻮﻕ ﻟﻪ ﺣﺴﺒﻤﺎ ﺟﺎﺀ ‪‬ﺎ ﺍﻹﺳـﻼﻡ‪،‬ﻭﺃﻥ ﺗﻔـﺮﺝ‬
‫ﻛﺮﺑﺘﻪ ﻭﺃﻥ ﺗﺴﺘﺮ ﻋﻮﺭﺗﻪ ﻭﺃﻥ ﺗﻔﺮﺡ ﻟﻔﺮﺣﻪ ﻭﲢﺰﻥ ﳊﺰﻧﻪ ﻭﺃﻥ ﲤﺪﻩ ﲟﺎﻟﻚ ﺇﻥ ﺍﺣﺘﺎﺝ ﺇﻟﻴﻪ‪،‬ﻭﻣﻦ‬
‫ﻫﻨﺎ ﻳﺘﻀﺢ ﺍﻟﻔﺮﻕ ﺑﲔ ﺭﺑﺎﻁ ﺍﻟﺪﻡ ﻭﺍﻟﻨﺴﺐ ﻭﺑﲔ ﺭﺑﺎﻁ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻌﻘﻴﺪﺓ ﻓﺈﻥ ﺭﺑﺎﻁ ﺍﻹﺳـﻼﻡ‬
‫ﺃﻗﻮﻯ ﻭﻫﻮ ﺣﺎﻛﻢ ﻋﻠﻰ ﺭﺑﺎﻁ ﺍﻟﻨﺴﺐ ﻭﺍﻟﺪﻡ ﻭﻣﻬﻴﻤﻦ ﻋﻠﻴﻪ ﻭﻫﻮ ﺍﻟﺮﺑﺎﻁ ﺍﻟﺒﺎﻗﻲ ﻓـﻼ ﻳﻔـﲎ‬
‫ﻭﺍﻷﺑﺪﻱ ﻓﻼ ﻳﺰﻭﻝ ﺑﻌﺪ ﺍﳌﻮﺕ ﻭﻫﻮ ﺍﳌﻌﱪ ﻋﻦ ﻛﻴﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻭﻣﻜﺎﻧﺘﻪ ﻋﻨـﺪ ﺍﷲ ﰲ ﺍﻟـﺪﻧﻴﺎ‬
‫ﻭﺍﻵﺧﺮﺓ‪،‬ﻭﻫﻮ ﻭﺣﺪﻩ ﺃﺳﺎﺱ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺴﻴﺎﺩﺓ ﻭﺍﻟﻜﺮﺍﻣﺔ ﻭﺍﻟﻌﺰﺓ‪،‬ﻭﻫﻮ ﺇﺷﺮﺍﻗﺔ ﺍﻟﻨﻮﺭ ﰲ ﻗﻠـﺐ‬
‫ﺍﳌﺆﻣﻦ ﻭﺑﺪﻭﻧﻪ ﻳﻜﻮﻥ ﺍﻟﻈﻼﻡ ﻭﻣﻀﻼﺕ ﺍﳍﻮﻯ‪،‬ﻭﺑﺎﻹﳝﺎﻥ ﻳﺘﻐﲑ ﺍﻟﻔﻜـﺮ ﻭﺍﻟـﺴﻠﻮﻙ ﻭﺃﻧـﻮﺍﻉ‬
‫ﺻِﻠﺤ‪‬ﻮﺍ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ‬
‫ﺍﳌﻌﺎﻣﻼﺕ ﻭﺍﻟﺘﺼﺮﻓﺎﺕ ﻭﻟﺬﺍ ﺟﺎﺀ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ }ِﺇ‪‬ﻧﻤ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ِﺇ ‪‬ﺧ ‪‬ﻮ ﹲﺓ ﹶﻓﹶﺄ ‪‬‬
‫ﺃﹶ ‪‬ﺧ ‪‬ﻮ‪‬ﻳ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍ‪‬ﺗﻘﹸﻮﺍ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ‪‬ﻌﱠﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ‪‬ﺣﻤ‪‬ﻮ ﹶﻥ{ )‪ (١٠‬ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ‬

‫‪ - ٣١٨‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -١٦٣٣٩ (١٦٢٣٣)(٥٦٨ / ٥) -‬ﺻﺤﻴﺢ‬

‫‪ - ٣١٩‬ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ﻟﻠﻄﱪﺍﱐ ‪ ( ٩٠٧٤) -‬ﻓﻴﻪ ﺿﻌﻒ‬
‫‪١٩٠‬‬
‫ﺤ‪‬ﺒ ِﻞ ﺍﻟﹼﻠ ِﻪ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ﹶﻔ ‪‬ﺮﻗﹸﻮﹾﺍ‬
‫ﺼﻤ‪‬ﻮﹾﺍ ِﺑ ‪‬‬
‫ﻭﻗﺪ ﻣ ‪‬ﻦ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ‪‬ﺬﻩ ﺍﻷﺧﻮﺓ ﻓﻘﺎﻝ‪}:‬ﻭ‪‬ﺍ ‪‬ﻋ‪‬ﺘ ِ‬
‫ﺤﺘ‪‬ﻢ ِﺑِﻨ ‪‬ﻌ ‪‬ﻤِﺘ ِﻪ ِﺇ ‪‬ﺧﻮ‪‬ﺍﻧ‪‬ﺎ ‪‬ﻭﻛﹸﻨ‪‬ﺘ ‪‬ﻢ‬
‫ﺻ‪‬ﺒ ‪‬‬
‫ﻒ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹸﻗﻠﹸﻮِﺑ ﹸﻜ ‪‬ﻢ ﹶﻓﺄﹶ ‪‬‬
‫ﻭ‪‬ﺍ ﹾﺫ ﹸﻛﺮ‪‬ﻭﹾﺍ ِﻧ ‪‬ﻌ ‪‬ﻤ ﹶﺔ ﺍﻟﹼﻠ ِﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ِﺇ ﹾﺫ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ﹶﺃ ‪‬ﻋﺪ‪‬ﺍﺀ ﹶﻓﹶﺄﱠﻟ ‪‬‬
‫ﻚ ‪‬ﻳ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺁﻳ‪‬ﺎِﺗ ِﻪ ﹶﻟ ‪‬ﻌﱠﻠﻜﹸـ ‪‬ﻢ ‪‬ﺗ ‪‬ﻬﺘ‪‬ـﺪ‪‬ﻭ ﹶﻥ {‬ ‫‪‬ﻋﹶﻠ ‪‬ﻰ ‪‬ﺷﻔﹶﺎ ‪‬ﺣ ﹾﻔ ‪‬ﺮ ٍﺓ ‪‬ﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِﺭ ﹶﻓﺄﹶﻧ ﹶﻘ ﹶﺬﻛﹸﻢ ‪‬ﻣ‪‬ﻨﻬ‪‬ﺎ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫)‪ (١٠٣‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‬
‫ﻭﻟﻘﺪ ﻛﺎﻥ ﺍﳌﲑﺍﺙ ﺃﻭﻝ ﺍﻹﺳﻼﻡ ﺑﺎﻷﺧﻮﺓ ﰲ ﺍﻟﺪﻳﻦ ﻻ ﺑﺎﻟﻨﺴﺐ ﻭﱂ ﻳﻜﻦ ﺃﺣﺪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‬
‫ﰲ ﻳﺪﻩ ﺩﺭﻫﻢ ﻭ ﺩﻳﻨﺎﺭ ﻭﻫﻮ ﻳﺮﻯ ﺃﻧﻪ ﺃﺣﻖ ﺑﺪﻳﻨﺎﺭﻩ ﺃﻭ ﺩﺭﳘﻪ ﻣﻦ ﺃﺧﻴﻪ ﺍﳌﺴﻠﻢ‪،‬ﺑﻞ ﻛﺎﻥ ﻳـﺮﻯ‬
‫ﺴ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ‬
‫ﺃﻥ ﺇﺧﻮﺍﻧﻪ ﺃﺣﻖ ﲟﺎ ﰲ ﻳﺪﻩ ﻣﻨﻪ ﺣﱴ ﺍﺳﺘﺤﻘﻮﺍ ﻗﻮﻝ ﺭ‪‬ﻢ‪ }:‬ﻭ‪‬ﻳ ‪‬ﺆِﺛﺮ‪‬ﻭ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﺃﹶﻧ ﹸﻔ ِ‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ﹾﻔِﻠﺤ‪‬ﻮ ﹶﻥ{ )‪ (٩‬ﺳﻮﺭﺓ ﺍﳊﺸﺮ ‪.‬‬ ‫ﺴ ِﻪ ﹶﻓﹸﺄ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫ﻕ ‪‬ﺷ ‪‬ﺢ ‪‬ﻧ ﹾﻔ ِ‬
‫ﺻ ﹲﺔ ‪‬ﻭﻣ‪‬ﻦ ﻳ‪‬ﻮ ‪‬‬
‫ِﺑ ِﻬ ‪‬ﻢ ‪‬ﺧﺼ‪‬ﺎ ‪‬‬
‫)‪ (٦‬ﺃﺩﺏ ﺍﺣﺘﺮﺍﻡ ﺍﳌﻌﻠﻢ ‪:‬‬
‫" ﻟﻠﻌﻠﻤﺎﺀ ﺩﺭﺟﺎﺕ ﺭﻓﻴﻌﺔ‪،‬ﹶﻓﻬ‪‬ﻢ ﻗﺎﺩﺓ ﺍﻷﻣﺔ ﻭﺭﻭﺍﺩ ﺍﻟﺒﺤﺚ‪،‬ﻭﻫﻢ ﻭﺭﺛﺔ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺬﻳﻦ ﺗﻨﺎﻁ ‪‬ـﻢ‬
‫‪٣٢٠‬‬
‫ﻣﻮﺍﺟﻬﺔ ﺍﻻﳓﻼﻝ ﻭﺍﻟﻔﺴﺎﺩ‪،‬ﻭﲢﻘﻴﻖ ﺍﻟﻌﺪﻝ ﻭﻧﺸﺮ ﺍﻟﻌﻠﻢ "‬
‫ﻼ ِﻥ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻫﻤ‪‬ﺎ ﻋ‪‬ﺎِﺑ ‪‬ﺪ ﻭ‪‬ﺍﻵﺧ‪‬ـ ‪‬ﺮ ﻋ‪‬ـﺎِﻟ ‪‬ﻢ‬ ‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ﹸﺃﻣ‪‬ﺎ ‪‬ﻣ ﹶﺔ ﺍﹾﻟﺒ‪‬ﺎ ِﻫِﻠ ‪‬ﻰ ﻗﹶﺎ ﹶﻝ ﹸﺫ ِﻛ ‪‬ﺮ ِﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ -
-‬ﺭ ‪‬ﺟ ﹶ‬
‫ﻀﻠِﻰ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﺩﻧ‪‬ﺎ ﹸﻛ ‪‬ﻢ «‪.‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ‬
‫ﻀ ﹸﻞ ﺍﹾﻟﻌ‪‬ﺎِﻟ ِﻢ ﻋ‪‬ﻠﹶﻰ ﺍﹾﻟﻌ‪‬ﺎِﺑ ِﺪ ﹶﻛ ﹶﻔ ‪‬‬
‫ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -
-‬ﹶﻓ ‪‬‬
‫ﺤ ِﺮﻫ‪‬ﺎ ‪‬ﻭ ‪‬ﺣﺘ‪‬ـﻰ‬ ‫ﺽ ‪‬ﺣﺘ‪‬ﻰ ﺍﻟ‪‬ﻨ ‪‬ﻤﹶﻠ ﹶﺔ ﻓِﻰ ‪‬ﺟ ‪‬‬ ‫ﺕ ﻭ‪‬ﺍ َﻷﺭ‪ِ ‬‬ ‫ﺴ ‪‬ﻤﻮ‪‬ﺍ ِ‬
‫ﻼِﺋ ﹶﻜ‪‬ﺘ ‪‬ﻪ ‪‬ﻭﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﻟ ‪‬‬
‫ﺍﻟﱠﻠ ِﻪ ‪ِ » -
-‬ﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﻣ ﹶ‬
‫‪٣٢١‬‬
‫ﺨ‪‬ﻴ ‪‬ﺮ «‪.‬‬‫ﺱ ﺍﹾﻟ ‪‬‬
‫ﺼﻠﱡﻮ ﹶﻥ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻌﱢﻠ ِﻢ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺕ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺍﹾﻟﺤ‪‬ﻮ ‪‬‬
‫ﺸ ‪‬ﻖ‪،‬ﹶﻓﹶﺄﺗ‪‬ﺎ ‪‬ﻩ‬
‫ﺠ ِﺪ ِﺩﻣ‪‬ـ ‪‬‬
‫ﺴِ‬ ‫ﺖ ﺟ‪‬ﺎِﻟﺴ‪‬ﺎ ‪‬ﻣ ‪‬ﻊ ﹶﺃﺑِـﻲ ﺍﻟـ ‪‬ﺪ ‪‬ﺭﺩ‪‬ﺍ ِﺀ ﻓِـﻲ ﻣ‪‬ـ ‪‬‬ ‫ﺲ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛ‪‬ﻨ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﻛِﺜ ِﲑ ‪‬ﺑ ِﻦ ﹶﻗ‪‬ﻴ ٍ‬
‫ﺤ ‪‬ﺪﹸﺛ ‪‬ﻪ ﻋ‪‬ـ ‪‬ﻦ‬ ‫ﻚ ‪‬ﺗ ‪‬‬
‫ﺚ ‪‬ﺑﹶﻠ ‪‬ﻐﻨِﻲ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﻚ ِﻣ ‪‬ﻦ ‪‬ﻣﺪِﻳ‪‬ﻨ ِﺔ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﻓِﻲ ‪‬ﺣﺪِﻳ ٍ‬‫‪‬ﺭ ‪‬ﺟ ﹲﻞ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎ ﺍﻟ ‪‬ﺪ ‪‬ﺭﺩ‪‬ﺍ ِﺀ‪ِ،‬ﺇﻧ‪‬ﻲ ﹶﺃ‪‬ﺗ‪‬ﻴ‪‬ﺘ ‪‬‬
‫ﺖ ِﺇ ﱠﻻ ِﻟﻬ‪‬ـﺬﹶﺍ‬ ‫ﺖ ِﻟِﺘﺠ‪‬ﺎ ‪‬ﺭ ٍﺓ‪،‬ﹶﺃﻣ‪‬ﺎ ِﺟﺌﹾـ ‪‬‬‫ﺖ ِﻟﺤ‪‬ﺎ ‪‬ﺟ ٍﺔ‪،‬ﹶﺃﻣ‪‬ﺎ ِﺟﹾﺌ ‪‬‬
‫ﷲ
‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﺍﻟ ‪‬ﺪ ‪‬ﺭﺩ‪‬ﺍ ِﺀ‪:‬ﹶﺃﻣ‪‬ﺎ ِﺟﹾﺌ ‪‬‬ ‫‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫ﺐ ﻓِﻴـ ِﻪ‬ ‫ﻚ ﹶﻃﺮِﻳﻘﹰﺎ ‪‬ﻳ ﹾﻄﹸﻠ ‪‬‬ ‫ﷲ
‪،‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﻣ ‪‬ﻦ ‪‬ﺳﹶﻠ ‪‬‬ ‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ﺚ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﻧ ‪‬ﻌ ‪‬ﻢ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓِﺈ‪‬ﻧﻲ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺍﹾﻟ ‪‬‬
‫ﺐ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ‪ ،‬ﻭِﺇ ﱠﻥ‬
‫ﺤ‪‬ﺘﻬ‪‬ﺎ ِﺭﺿ‪‬ﺎ ِﻟﻄﹶﺎِﻟ ِ‬
‫ﻀ ‪‬ﻊ ﹶﺃ ‪‬ﺟِﻨ ‪‬‬
‫ﻼِﺋ ﹶﻜ ﹸﺔ ‪‬ﺗ ‪‬‬
‫ﺠ‪‬ﻨ ِﺔ‪،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹶ‬
‫ﻕ ﺍﹾﻟ ‪‬‬
‫ﻚ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑ ِﻪ ﹶﻃﺮِﻳﻘﹰﺎ ِﻣ ‪‬ﻦ ﹸﻃ ‪‬ﺮ ِ‬‫ِﻋ ﹾﻠﻤ‪‬ﺎ‪ ،‬ﺳﹶﻠ ‪‬‬
‫ﻀ ﹸﻞ ﺍﹾﻟﻌ‪‬ﺎِﻟ ِﻢ ‪‬ﻋﻠﹶﻰ‬ ‫ﺽ‪،‬ﻭ‪‬ﺍﹾﻟﺤِﻴﺘ‪‬ﺎ ﹸﻥ ﻓِﻲ ﺍﹾﻟﻤ‪‬ﺎ ِﺀ‪ ،‬ﻭﹶﻓ ‪‬‬
‫ﺕ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬ ‫ﺴ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺍﹾﻟﻌ‪‬ﺎِﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬

‫‪ - ٣٢٠‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪٣١٩‬‬
‫ﺐ‪.‬‬
‫ﺻﺤِﻴ ‪‬ﺢ ﹶﻏﺮِﻳ ‪‬‬
‫ﺴ ‪‬ﻦ ‪‬‬ ‫‪ - ٣٢١‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٢٩٠١) -‬ﻗﹶﺎﻝﹶ ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ‪‬ﻫﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬
‫ﺚ ‪‬ﺣ ‪‬‬
‫‪١٩١‬‬
‫ﺐ‪ِ،‬ﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ َﺀ ‪‬ﻭ ‪‬ﺭﹶﺛ ﹸﺔ ﺍ َﻷ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ‪ِ،‬ﺇ ﱠﻥ ﺍ َﻷ‪‬ﻧِﺒﻴ‪‬ﺎ َﺀ ﹶﻟ ‪‬ﻢ‬
‫ﻀ ِﻞ ﺍﹾﻟ ﹶﻘ ‪‬ﻤ ِﺮ ﹶﻟ‪‬ﻴﹶﻠ ﹶﺔ ﺍﹾﻟ‪‬ﺒ ‪‬ﺪ ِﺭ ‪‬ﻋﻠﹶﻰ ﺳ‪‬ﺎِﺋ ِﺮ ﺍﹾﻟ ﹶﻜﻮ‪‬ﺍ ِﻛ ِ‬
‫ﺍﹾﻟﻌ‪‬ﺎِﺑ ِﺪ‪ ،‬ﹶﻛ ﹶﻔ ‪‬‬
‫‪٣٢٢‬‬
‫ﻆ ﻭ‪‬ﺍِﻓ ٍﺮ‪.‬‬
‫ﺤﱟ‬ ‫‪‬ﻳ ‪‬ﻮ ‪‬ﺭﺛﹸﻮﺍ ﺩِﻳﻨ‪‬ﺎﺭ‪‬ﺍ ‪‬ﻭ ﹶﻻ ِﺩ ‪‬ﺭ ‪‬ﻫﻤ‪‬ﺎ‪ ،‬ﻭﹶﺃ ‪‬ﻭ ‪‬ﺭﺛﹸﻮﺍ ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ‪ ،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﺃ ‪‬ﺧ ﹶﺬ ‪‬ﻩ ﹶﺃ ‪‬ﺧ ﹶﺬ ِﺑ ‪‬‬
‫ﺏ ‪‬ﻭﹶﺃ ﹾﻥ ﻟﹶـﺎ‬ ‫ﺠﻮ‪‬ﺍ ِ‬ ‫ﺴﺆ‪‬ﺍ ِﻝ‪ ،‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬ﻌِﻨ‪‬ﺘ ‪‬ﻪ ﺑﺎﹾﻟ ‪‬‬
‫ﻭﰲ ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ‪ِ ":‬ﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﻖ ﺍﹾﻟﻌ‪‬ﺎِﻟ ِﻢ ﹶﺃﻟﱠﺎ ‪‬ﺗ ﹾﻜِﺜ ‪‬ﺮ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺑِﺎﻟ ‪‬‬
‫ﺸ‪‬ﻴ ‪‬ﻦ ﹶﻟ ‪‬ﻪ ِﺳﺮ‪‬ﺍ‪ ،‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬ﻐﺘ‪‬ﺎ‪‬ﺑ ‪‬ﻦ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ‪ ،‬ﻭﻟﹶﺎ‬
‫ﺾ‪ ،‬ﻭﻟﹶﺎ ‪‬ﺗ ﹾﻔ ِ‬ ‫ﺴ ﹶﻞ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ﹾﺄ ‪‬ﺧ ﹶﺬ ِﺑﹶﺜ ‪‬ﻮِﺑ ِﻪ ِﺇﺫﹶﺍ ‪‬ﻧ ‪‬ﻬ ‪‬‬ ‫‪‬ﺗِﻠ ‪‬ﺢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﺇﺫﹶﺍ ﻛﹶ ِ‬
‫ﻆ ﹶﺃﻣ‪‬ـ ‪‬ﺮ‬
‫ﺤﻔﹶـ ﹸ‬
‫ﻚ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﻮﱢﻗ ‪‬ﺮ ‪‬ﻩ ‪‬ﻭ‪‬ﺗ ‪‬ﻌ ﱢﻈﻤ‪ ‬ﻪ ِﻟﱠﻠ ِﻪ ﻣ‪‬ـﺎ ﺩ‪‬ﺍ ‪‬ﻡ ‪‬ﻳ ‪‬‬
‫ﺖ ‪‬ﻣ ‪‬ﻌ ِﺬ ‪‬ﺭ‪‬ﺗ ‪‬ﻪ‪ ،‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬‫‪‬ﺗ ﹾﻄﹸﻠ‪‬ﺒ ‪‬ﻦ ‪‬ﻋﹾﺜ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ‪ ،‬ﻭِﺇ ﹾﻥ ‪‬ﺯ ﱠﻝ ﹶﻗِﺒ ﹾﻠ ‪‬‬
‫ﺖ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ‪‬ﻡ ِﺇﻟﹶﻰ ِﺧ ‪‬ﺪ ‪‬ﻣِﺘ ِﻪ "‬
‫ﺖ ﹶﻟ ‪‬ﻪ ﺣ‪‬ﺎ ‪‬ﺟ ﹲﺔ ‪‬ﺳ‪‬ﺒ ﹾﻘ ‪‬‬ ‫ﺴ ‪‬ﻦ ﹶﺃﻣ‪‬ﺎ ‪‬ﻣ ‪‬ﻪ ‪‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ‪‬ﻧ ‪‬‬ ‫ﺠِﻠ ‪‬‬ ‫ﺍﻟﱠﻠ ِﻪ‪ ،‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬‬
‫ﺴ ِﻪ ﻓِﻲ ﹶﻗﺼِﻴ ‪‬ﺪ ٍﺓ ﹶﻟ ‪‬ﻪ ‪:‬‬ ‫ﻒ ‪‬ﺑ ‪‬ﻦ ﻫ‪‬ﺎﺭ‪‬ﻭ ﹶﻥ ِﻟ‪‬ﻨ ﹾﻔ ِ‬ ‫ﺸ ‪‬ﺪﻧِﻲ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬ ‫ﹶﺃ‪‬ﻧ ‪‬‬
‫‪‬ﻭﹸﺃ ِﺟﱡﻠ ‪‬ﻪ ﻓِﻲ ﹸﻛ ﱢﻞ ‪‬ﻋﻴ‪ٍ ‬ﻦ ِﻋ ﹾﻠ ‪‬ﻤ ‪‬ﻪ ﹶﻓ‪‬ﻴﺮ‪‬ﻯ ﹶﻟ ‪‬ﻪ ﺍﹾﻟِﺈ ‪‬ﺟﻠﹶﺎ ﹶﻝ ﹸﻛ ﱡﻞ ‪‬ﺟﻠِﻴ ِﻞ‬
‫ﺱ ﻓِﻲ ﺍﻟ‪‬ﺘ ‪‬ﻌﻈِﻴ ِﻢ ﻭ‪‬ﺍﻟ‪‬ﺘ‪‬ﺒﺠِﻴ ِﻞ‬
‫ﺨﹶﻠﻔﹶﺎ ِﺀ ِﻋ ‪‬ﻨ ‪‬ﺪ ﺍﻟﻨ‪‬ﺎ ِ‬
‫‪‬ﻭ ﹶﻛ ﹶﺬِﻟﻚ‪ ‬ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ُﺀ ﻛﹶﺎﹾﻟ ‪‬‬
‫ﺱ‬
‫ﺖ ﺑِـﺎ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ـﺎ ٍ‬ ‫ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪ :‬ﻭ ‪‬ﺭﻭ‪‬ﻳﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﻭﺟ‪‬ﻮ ٍﻩ ﹶﻛِﺜ ‪‬ﲑ ٍﺓ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ‪،‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪ ":‬ﹶﻟ ‪‬ﻮ ‪‬ﺭﹶﻓﻘﹾـ ‪‬‬
‫ﻚ‬
‫ﺤ ِﺮ ‪‬ﻡ ِﺑ ﹶﺬِﻟ ‪‬‬
‫ﺱ؛ﹶﻓ ‪‬‬
‫ﺸ ‪‬ﻌِﺒ ‪‬ﻲ‪ ":‬ﻛﹶﺎ ﹶﻥ ﹶﺃﺑ‪‬ﻮ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ‪‬ﻳﻤ‪‬ﺎﺭِﻱ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬ ‫ﺖ ِﻣ‪‬ﻨ ‪‬ﻪ ِﻋ ﹾﻠﻤ‪‬ﺎ ﹶﻛِﺜﲑ‪‬ﺍ " ﻗﹶﺎ ﹶﻝ ﺍﻟ ‪‬‬
‫ﺨ ‪‬ﺮ ‪‬ﺟ ‪‬‬‫ﻟﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﻚ ‪‬ﻋﻠﹶـ ‪‬ﻲ‬ ‫ﺹ ِﻣ‪‬ﻨ ‪‬‬‫ﺴ ‪‬ﻤ ‪‬ﻊ ﹶﺃ ‪‬ﺣ ‪‬ﺮ ‪‬‬
‫ﺖ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ َﺀ ﹶﻓ ﹸﻜ ‪‬ﻦ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬‬‫ﺴ ‪‬‬‫ﺤ ﹶﻜﻤ‪‬ﺎ ُﺀ‪ِ:‬ﺇﺫﹶﺍ ﺟ‪‬ﺎﹶﻟ ‪‬‬ ‫ِﻋ ﹾﻠﻤ‪‬ﺎ ﹶﻛِﺜﲑ‪‬ﺍ " ‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬‬
‫ﺴ ‪‬ﻤ ‪‬ﻊ‬‫ﺖ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ َﺀ ﹶﻓ ﹸﻜ ‪‬ﻦ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﺗ‪‬ـ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﺴ‪‬ﻴ ‪‬ﻦ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻲ ﻟِﺎ‪‬ﺑِﻨ ِﻪ‪ ":‬ﻳ‪‬ﺎ ‪‬ﺑ‪‬ﻨ ‪‬ﻲ‪ِ،‬ﺇﺫﹶﺍ ﺟ‪‬ﺎﹶﻟ ‪‬‬
‫ﺤ‪‬‬‫ﹶﺃ ﹾﻥ ‪‬ﺗﻘﹸﻮ ﹶﻝ " ‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬‬
‫ﺖ‪ ،‬ﻭﻟﹶﺎ ‪‬ﺗ ﹾﻘﻄﹶـ ‪‬ﻊ‬ ‫ﺼ ‪‬ﻤ ِ‬ ‫ﺴ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﻉ ﹶﻛﻤ‪‬ﺎ ‪‬ﺗ‪‬ﺘ ‪‬ﻌﱠﻠ ‪‬ﻢ ‪‬ﺣ ‪‬‬‫ﺴ ‪‬ﻦ ﺍﻟِﺎ ‪‬ﺳِﺘﻤ‪‬ﺎ ِ‬‫ﻚ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ‪‬ﺗﻘﹸﻮ ﹶﻝ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻌﱠﻠ ‪‬ﻢ ‪‬ﺣ ‪‬‬ ‫ﺹ ِﻣ‪‬ﻨ ‪‬‬‫ﹶﺃ ‪‬ﺣ ‪‬ﺮ ‪‬‬
‫ﺸ ‪‬ﻌِﺒ ‪‬ﻲ‪ ":‬ﺟ‪‬ﺎﻟِـﺴ‪‬ﻮﺍ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ َﺀ؛ﻓﹶـِﺈ‪‬ﻧ ﹸﻜ ‪‬ﻢ ِﺇ ﹾﻥ‬ ‫ﻚ " ‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﻟـ ‪‬‬ ‫ﺴ ‪‬‬ ‫‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﺣ ٍﺪ ‪‬ﺣﺪِﻳﺜﹰﺎ ‪‬ﻭِﺇ ﹾﻥ ﻃﹶﺎ ﹶﻝ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﻤ ِ‬
‫ﺴ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺣ ‪‬ﻤﺪ‪‬ﻭ ﹸﻛ ‪‬ﻢ ‪‬ﻭِﺇ ﹾﻥ ﹶﺃ ‪‬ﺳ ﹾﺄﺗ‪ ‬ﻢ ‪‬ﺗﹶﺄ ‪‬ﻭﻟﹸﻮﺍ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﻋ ﹶﺬﺭ‪‬ﻭ ﹸﻛ ‪‬ﻢ ‪‬ﻭِﺇ ﹾﻥ ﹶﺃ ‪‬ﺧ ﹶﻄ ﹾﺄ‪‬ﺗ ‪‬ﻢ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ‪‬ﻨﻔﹸﻮ ﹸﻛ ‪‬ﻢ ‪‬ﻭِﺇ ﹾﻥ ‪‬ﺟ ِﻬ ﹾﻠ‪‬ﺘ ‪‬ﻢ‬
‫ﹶﺃ ‪‬ﺣ ‪‬‬
‫‪٣٢٣‬‬
‫‪‬ﻋﱠﻠﻤ‪‬ﻮ ﹸﻛ ‪‬ﻢ ‪‬ﻭِﺇ ﹾﻥ ‪‬ﺷ ِﻬﺪ‪‬ﻭﺍ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻧ ﹶﻔﻌ‪‬ﻮ ﹸﻛ ‪‬ﻢ "‬
‫" ﻣﻦ ﺍﳊﻘﻮﻕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳍﺎﻣﺔ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﻳﺘﺒﲔ ﺍﳌﺮﺑﻮﻥ ﳍﺎ ﺗﺮﺑﻴﺔ ﺃﻭﻻﺩﻫﻢ ﻋﻠﻰ ﺍﺣﺘـﺮﺍﻡ‬
‫ﺍﳌﻌﻠﻢ ﻭﺗﻮﻗﲑﻩ‪،‬ﺑﺎﻟﻘﻴﺎﻡ ﻟﻪ ﻭﺍﻟﺴﻼﻡ ‪،‬ﻭﻋﺪﻡ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﻭﺣﺴﻦ ﺍﳉﻠﻮﺱ‪،‬ﻭﻋﺪﻡ ﻓﻌﻞ ﻣﺎ ﻳﻜﺮﻩ‬
‫ﻭﺍﳌﺒﺎﺩﺭﺓ ﺇﱃ ﺧﺪﻣﺘﻪ ﻓﻴﻤﺎ ﻳﻄﻠﺒﻪ ﻭﻳﺮﻳﺪﻩ ‪.‬ﻭﻧﻌﻠﻢ ﺃﻭﻻﺩﻧﺎ ﺃﻥ ﻳﻨﻈﺮﻭﺍ ﺇﱃ ﻣﻌﻠﻤﻬﻢ ﺑﻌﲔ ﺍﻹﺟﻼﻝ‬

‫‪ - ٣٢٢‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٨٨) (٢٨٩ / ١) -‬ﺻﺤﻴﺢ‬

‫ﺏ ﺍﹾﻟﻌ‪‬ﺎِﻟ ِﻢ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻌﱢﻠ ِﻢ <<)‪( ٦١٤‬‬ ‫‪ - ٣٢٣‬ﺟ‪‬ﺎ ِﻣ ‪‬ﻊ ‪‬ﺑﻴ‪‬ﺎ ِﻥ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ << ﺑ‪‬ﺎ ‪‬‬
‫ﺏ ﺟ‪‬ﺎ ِﻣ ‪‬ﻊ ﻓِﻲ ﺁﺩ‪‬ﺍ ِ‬
‫‪١٩٢‬‬
‫ﻣﻊ ﺇﻇﻬﺎﺭ ﻓﻀﺎﺋﻠﻪ ﻭﳏﺎﺳﻨﻪ ﻭﻋﺪﻡ ﺍﻟﺘﺤـﺪﺙ ﰲ ﳎﻠـﺴﻪ ﺑﺎﻹﺻـﻐﺎﺀ ﺇﻟﻴﻪ‪،‬ﻭﻋـﺪﻡ ﺍﻟﺘﻠـﻬﻲ‬
‫‪٣٢٤‬‬
‫ﻭﺍﻻﻧﺼﺮﺍﻑ ﻋﻨﻪ ‪،‬ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﻣﻨﻪ ﺑﻠﻄﻒ "‬
‫" ‪‬ﻭ‪‬ﻳ ‪‬ﻨ‪‬ﺒﻐِﻲ ِﻟ ﹾﻠ ‪‬ﻤ‪‬ﺘ ‪‬ﻌﱢﻠ ِﻢ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺘﻮ‪‬ﺍ ‪‬‬
‫ﺿ ‪‬ﻊ ِﻟ ‪‬ﻤ ‪‬ﻌﱢﻠ ِﻤﻪِ ‪‬ﻭ‪‬ﻳ‪‬ﻨ ﹸﻈ ‪‬ﺮ ِﺇﹶﻟ‪‬ﻴ ِﻪ ِﺑ ‪‬ﻌ‪‬ﻴ ِﻦ ﺍ ِﻻ ‪‬ﺣِﺘﺮ‪‬ﺍ ِﻡ‪ ،‬ﻭﻳ‪‬ـﺮ‪‬ﻯ ﹶﻛﻤ‪‬ـﺎﻝ ﹶﺃ ‪‬ﻫِﻠ‪‬ﻴﺘِـ ِﻪ "‬
‫ﺥ ﻣ‪‬ﺎ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬ﻪ ِﻣ‪‬ﻨ ‪‬ﻪ ﻓِﻲ ِﺫ ‪‬ﻫِﻨ ِﻪ ‪.‬‬
‫ﺏ ِﺇﻟﹶﻰ ﺍ‪‬ﻧِﺘﻔﹶﺎ ِﻋ ِﻪ ِﺑ ِﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮ ِ‬
‫ﻚ ﹶﺃ ﹾﻗ ‪‬ﺮ ‪‬‬
‫‪‬ﻭ ‪‬ﺭ ‪‬ﺟﺤ‪‬ﺎ‪‬ﻧ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﹾﻛﹶﺜ ِﺮ ﹶﻃ‪‬ﺒ ﹶﻘِﺘ ِﻪ‪،‬ﹶﻓ ﹶﺬِﻟ ‪‬‬
‫ﺖ‬
‫ﺴﻪ‪،‬ﻭ‪‬ﺍﻹِْ ‪‬ﺩﻻﹶﻝ ‪‬ﻋﹶﻠﻴ‪‬ـ ِﻪ ‪‬ﻭِﺇ ﹾﻥ ‪‬ﺗﻘﹶـ ‪‬ﺪ ‪‬ﻣ ‪‬‬ ‫ﻂ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌﱢﻠﻤ‪‬ـ ‪‬ﻪ ‪‬ﻭِﺇ ﹾﻥ ﺁﻧ‪‬ـ ‪‬‬ ‫ﺴﹶ‬ ‫ﺤ ﹶﺬ ِﺭ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻌﱢﻠ ‪‬ﻢ ﺍﻟﹾ‪‬ﺒ ‪‬‬
‫‪ -‬ﻭﹾﻟ‪‬ﻴ ‪‬‬
‫ﺨﻔﹶﺎﻓﹰﺎ‬
‫ﻚ ﹸﻛ ﹾﻔﺮ‪‬ﺍ ِﻟِﻨ ‪‬ﻌ ‪‬ﻤِﺘ ِﻪ ﻭ‪‬ﺍﺳ‪‬ـِﺘ ‪‬‬
‫ﺤ‪‬ﺒ‪‬ﺘ ‪‬ﻪ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ﹾﻈ ِﻬ ‪‬ﺮ ﹶﻟ ‪‬ﻪ ﺍ ِﻻ ‪‬ﺳِﺘ ﹾﻜﻔﹶﺎ َﺀ ِﻣ‪‬ﻨ ‪‬ﻪ ﻭ‪‬ﺍ ِﻻ ‪‬ﺳِﺘ ‪‬ﻐﻨ‪‬ﺎ َﺀ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪ ،‬ﹶﻓِﺈ ﱠﻥ ﻓِﻲ ﹶﺫِﻟ ‪‬‬ ‫ﺻ‪‬‬ ‫‪‬‬
‫ﺤ ﱢﻘ ِﻪ ‪.‬‬
‫ِﺑ ‪‬‬
‫ﺖ‬
‫ﺸ‪‬ﺒ ‪‬ﻬ ِﺔ ِﻣ‪‬ﻨ ‪‬ﻪ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ‪‬ﻨ‪‬ﺒﻐِﻲ ﻟﹶـ ‪‬ﻪ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻌﻨ‪‬ـ ‪‬‬
‫ﺤ ‪‬ﻖ ﻟِ ﹾﻠ ‪‬ﻤ ‪‬ﻌﱢﻠ ِﻢ ‪‬ﻋﻠﹶﻰ ﹶﻗﺒ‪‬ﻮﻝ ﺍﻟ ‪‬‬ ‫‪ -‬ﻭ ﹶﻻ ‪‬ﻳ‪‬ﻨ‪‬ﺒﻐِﻲ ﹶﺃ ﹾﻥ ‪‬ﺗ‪‬ﺒ ‪‬ﻌﹶﺜ ‪‬ﻪ ‪‬ﻣ ‪‬ﻌ ِﺮﹶﻓ ﹸﺔ ﺍﹾﻟ ‪‬‬
‫ﺖ ﹶﻛﺜﹾـ ‪‬ﺮ ﹸﺓ‬ ‫ﺴ ‪‬‬ ‫ﺕ ِﻟ ﹾﻠ ‪‬ﻤ ‪‬ﻌﱢﻠ ِﻢ ِﺇﻟﹶﻰ ﺍﻟ‪‬ﺘ ﹾﻘﻠِﻴ ِﺪ ﻓِﻴﻤ‪‬ﺎ ﹶﺃ ‪‬ﺧ ﹶﺬ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪ .‬ﻭﹶﻟ‪‬ﻴ ‪‬‬
‫ﺴﺆ‪‬ﺍﻝ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ‪‬ﻩ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ﺍﻹِْ ‪‬ﻋﻨ‪‬ﺎ ِ‬ ‫‪‬ﻣ ‪‬ﻌﱢﻠ ‪‬ﻤ ‪‬ﻪ ﺑِﺎﻟ ‪‬‬
‫ﺲ ‪‬ﺗ ﹾﻘﻠِﻴﺪ‪‬ﺍ ‪.‬‬ ‫ﺻ ‪‬ﺢ ﻓِﻲ ﺍﻟ‪‬ﻨ ﹾﻔ ِ‬ ‫ﺲ ِﺇ ‪‬ﻋﻨ‪‬ﺎﺗ‪‬ﺎ‪ ،‬ﻭ ﹶﻻ ﹶﻗﺒ‪‬ﻮﻝ ﻣ‪‬ﺎ ‪‬‬ ‫ﺴﺆ‪‬ﺍﻝ ﻓِﻴﻤ‪‬ﺎ ﺍﹾﻟ‪‬ﺘ‪‬ﺒ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﻒ‬
‫ﺴ ِﻪ ‪‬ﻭﹶﻓﺮ‪‬ﺍ ِﻏ ِﻪ‪ ،‬ﻭ‪‬ﻳ‪‬ﺘﹶﻠ ﱠﻄ ‪‬‬‫ﺐ ‪‬ﻧ ﹾﻔ ِ‬‫ﺠﺮ‪‬ﺍ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻐ‪‬ﺘِﻨ ‪‬ﻢ ‪‬ﺳﺆ‪‬ﺍﹶﻟ ‪‬ﻪ ِﻋ‪‬ﻨ ‪‬ﺪ ﻃِﻴ ِ‬ ‫ﻀِ‬‫ﺴﺆ‪‬ﺍﻝ ِﺇﹾﻟﺤ‪‬ﺎﺣ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ِﺇ ﱠﻻ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻻ ‪‬ﻳِﻠ ‪‬ﺢ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺴ ‪‬ﻦ ِﺧﻄﹶﺎ‪‬ﺑ ‪‬ﻪ ‪.‬‬ ‫ﺤِ‬ ‫ﻓِﻲ ‪‬ﺳﺆ‪‬ﺍِﻟ ِﻪ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺴ ‪‬ﻦ‬
‫ﺖ ‪‬ﻭ ‪‬ﺣ ‪‬‬ ‫ﺐ ﺍﻟﺼ‪‬ﻴ ‪‬‬ ‫‪ -‬ﻭﹾﻟ‪‬ﻴ ﹾﺄ ‪‬ﺧ ِﺬ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻌﱢﻠ ‪‬ﻢ ‪‬ﺣ ﱠﻈ ‪‬ﻪ ِﻣ ‪‬ﻤ ‪‬ﻦ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ﻃﹶﹶﻠ‪‬ﺒ‪‬ﺘ ‪‬ﻪ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ِﻣ ‪‬ﻦ ‪‬ﻧﺒِﻴ ٍﻪ ‪‬ﻭﺧ‪‬ﺎ ِﻣ ٍﻞ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ﹾﻄﹸﻠ ‪‬‬
‫ﻱ ﺍﻟ‪‬ﻨ ﹾﻔﻌ‪‬ـﺎ ِﻥ‬ ‫ﺴ‪‬ﺘ ِﻮ ‪‬‬
‫ﻉ ﹶﺃﻫ‪‬ﻞ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎﺯِﻝ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ‪ِ،‬ﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺍﻟ‪‬ﻨ ﹾﻔ ‪‬ﻊ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ِﻫ ‪‬ﻢ ﹶﺃ ‪‬ﻋ ‪‬ﻢ‪ِ،‬ﺇ ﱠﻻ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫ﺍﻟ ﱢﺬ ﹾﻛ ِﺮ ﺑِﺎ‪‬ﺗﺒ‪‬ﺎ ِ‬
‫ﺏ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﹶﺃ ‪‬ﺟﻤ‪‬ﻞ ﻭ‪‬ﺍﻷَْ ‪‬ﺧ ﹶﺬ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‬‫ﹶﻓ‪‬ﻴﻜﹸﻮ ﹸﻥ ﺍﻷَْ ‪‬ﺧ ﹸﺬ ‪‬ﻋ ‪‬ﻤ ِﻦ ﺍ ‪‬ﺷ‪‬ﺘ ‪‬ﻬ ‪‬ﺮ ِﺫ ﹾﻛ ‪‬ﺮ ‪‬ﻩ ﻭ‪‬ﺍ ‪‬ﺭ‪‬ﺗ ﹶﻔ ‪‬ﻊ ﹶﻗ ‪‬ﺪ ‪‬ﺭ ‪‬ﻩ ﹶﺃ ‪‬ﻭﻟﹶﻰ‪َِ ،‬ﻷ ﱠﻥ ﺍ ِﻻ‪‬ﻧِﺘﺴ‪‬ﺎ ‪‬‬
‫ﹶﺃ ‪‬ﺷ ‪‬ﻬ ‪‬ﺮ ‪.‬‬
‫ﻀﺮ‪‬ﺍ‬
‫ﻼ ‪‬ﻭ‪‬ﻧﻬ‪‬ﺎﺭ‪‬ﺍ ﺣ‪‬ـ ‪‬‬ ‫‪ -‬ﻭ‪‬ﻳ‪‬ﻨ‪‬ﺒﻐِﻲ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ‪‬ﺣﺮِﻳﺼ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﺘ ‪‬ﻌﱡﻠ ِﻢ ‪‬ﻣﻮ‪‬ﺍ ِﻇﺒ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﻓِﻲ ‪‬ﺟﻤِﻴ ِﻊ ﹶﺃ ‪‬ﻭﻗﹶﺎِﺗ ِﻪ‪،‬ﹶﻟ‪‬ﻴ ﹰ‬
‫ﻀﺮ‪‬ﻭ ‪‬ﺭ ِﺓ َِﻷ ﹾﻛ ٍﻞ ‪‬ﻭ‪‬ﻧ ‪‬ﻮ ٍﻡ ﻗﹶـ ‪‬ﺪﺭ‪‬ﺍ ‪ -‬ﹶﻻ‬ ‫‪‬ﻭ ‪‬ﺳ ﹶﻔﺮ‪‬ﺍ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ﹾﺬ ِﻫﺐ‪ِ ‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻭﻗﹶﺎِﺗ ِﻪ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ﻓِﻲ ﹶﻏ‪‬ﻴ ِﺮ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ِﺇﻻﱠ ِﺑ ﹶﻘ ‪‬ﺪ ِﺭ ﺍﻟ ‪‬‬
‫‪٣٢٥‬‬
‫ﺕ ‪".‬‬
‫ﻀ ‪‬ﺮﻭ ِﺭﻳ‪‬ﺎ ِ‬
‫ﺤ ِﻮ ِﻫﻤ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫‪‬ﺑ ‪‬ﺪ ِﻣ‪‬ﻨ ‪‬ﻪ ‪ -‬ﻭ‪‬ﻧ ‪‬‬
‫)‪ (٧‬ﺃﺩﺏ ﺍﳉﺎﺭ ‪:‬‬
‫ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ ﻛﻴﺎﻥ ﻭﺍﺣﺪ ﻣﺘﺮﺍﺑﻂ ﻫﻜﺬﺍ ﻳﺮﻳـﺪ ﺍﷲ ‪-‬ﺳـﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ ‪-‬ﻟﻠﻤﺠﺘﻤـﻊ ﺃﻥ‬
‫ﺸ ِﺮﻛﹸﻮﹾﺍ ِﺑ ِﻪ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ‪‬ﻭﺑِﺎﹾﻟﻮ‪‬ﺍﻟِ ‪‬ﺪ‪‬ﻳ ِﻦ ِﺇ ‪‬ﺣﺴ‪‬ﺎﻧ‪‬ﺎ ‪‬ﻭﺑِـﺬِﻱ ﺍﹾﻟ ﹸﻘ ‪‬ﺮﺑ‪‬ـﻰ‬
‫ﻳﻜﻮﻥ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻭ‪‬ﺍ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻭﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬

‫‪ -٣٢٤‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪٣٢١-٣٢٠‬‬
‫‪ - ٣٢٥‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪(١٠ / ١٣) -‬‬
‫‪١٩٣‬‬
‫ﺴﺒِﻴ ِﻞ‬
‫ﺐ ﻭ‪‬ﺍ‪‬ﺑ ِﻦ ﺍﻟـ ‪‬‬
‫ﺐ ﺑِﺎﳉﹶﻨ ِ‬
‫ﺠ‪‬ﻨﺐِ ﻭ‪‬ﺍﻟﺼ‪‬ﺎ ِﺣ ِ‬
‫ﺠﺎ ِﺭ ﺫِﻱ ﺍﹾﻟ ﹸﻘ ‪‬ﺮﺑ‪‬ﻰ ﻭ‪‬ﺍﹾﻟﺠ‪‬ﺎ ِﺭ ﺍﹾﻟ ‪‬‬
‫ﲔ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟ‪‬ﻴﺘ‪‬ﺎﻣ‪‬ﻰ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎ ِﻛ ِ‬
‫ﺨﺘ‪‬ﺎ ﹰﻻ ﹶﻓﺨ‪‬ﻮﺭ‪‬ﺍ{ )‪ (٣٦‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‬ ‫ﺐ ﻣ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﺖ ﹶﺃ‪‬ﻳﻤ‪‬ﺎ‪‬ﻧ ﹸﻜ ‪‬ﻢ ِﺇ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ِ‬ ‫‪‬ﻭﻣ‪‬ﺎ ‪‬ﻣﹶﻠ ﹶﻜ ‪‬‬
‫ﲔ ﻓِـﻰ‬‫ﺸ ٍﲑ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ »:-
-‬ﻣﹶﺜ ﹸﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬ ‫ﻭ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨ ‪‬ﻌﻤ‪‬ﺎ ِﻥ ‪‬ﺑ ِﻦ ‪‬ﺑ ِ‬
‫ﺴ ِﺪ‬
‫ﻀ ‪‬ﻮ ‪‬ﺗﺪ‪‬ﺍﻋ‪‬ﻰ ﹶﻟ ‪‬ﻪ ﺳ‪‬ﺎِﺋ ‪‬ﺮ ﺍﹾﻟﺠ‪‬ـ ‪‬‬
‫ﺴ ِﺪ ِﺇﺫﹶﺍ ﺍ ‪‬ﺷ‪‬ﺘﻜﹶﻰ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻋ ‪‬‬
‫ﺠ‪‬‬‫‪‬ﺗﻮ‪‬ﺍ ‪‬ﺩ ِﻫ ‪‬ﻢ ‪‬ﻭ‪‬ﺗﺮ‪‬ﺍ ‪‬ﺣ ِﻤ ِﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎ ﹸﻃ ِﻔ ِﻬ ‪‬ﻢ ‪‬ﻣﹶﺜ ﹸﻞ ﺍﹾﻟ ‪‬‬
‫ﺤﻤ‪‬ﻰ «‪.٣٢٦‬‬
‫ﺴ ‪‬ﻬ ِﺮ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺑِﺎﻟ ‪‬‬
‫" ﻭﺍﳉﺎﺭ ﰲ ﺍﻹﺳﻼﻡ ﻣﻜﺮﻡ ﺃﻳ‪‬ﻤﺎ ﺇﻛﺮﺍﻡ‪،‬ﳏﺘﺮﻡ ﺃﻳ‪‬ﻤﺎ ﺍﺣﺘﺮﺍﻡ‪،‬ﻓﻘﺪ ﺃﻭﺻﻰ ﺍﻟﺮﺳﻮﻝ –
– ﺑـﻪ‬
‫ﻭﻧﺪﺏ ﺍﻷﻃﻔﺎﻝ ﺍﻟﺼﻐﺎﺭ ﻻﺣﺘﺮﺍﻣﻪ‪،‬ﻛﻤﺎ ﻃﺎﻟﺐ ﺍﻹﺳﻼﻡ ﺍﻵﺑﺎﺀ ﺃﻥ ﻳﻮﺭﺛﻮﺍ ﺣﺐ ﺍﳉﺎﺭ ﻷﻃﻔﺎﳍﻢ‬
‫‪٣٢٧‬‬
‫ﻭﺃﻥ ﻳﺘﺠﻨﺒﻮﺍ ﺃﺫﺍﻫﻢ ﻋﻠﻰ ﳓﻮ ﻣﻘﺼﻮﺩ ﻭﻏﲑ ﻣﻘﺼﻮﺩ ﺑﺄﻱ ﺻﻮﺭﺓ ﻣﻦ ﺍﻟﺼﻮﺭ‪".‬‬
‫ﷲ
‪‬ﻳﻘﹸﻮ ﹸﻝ‪:‬ﻣﺎﺯ‪‬ﺍ ﹶﻝ ِﺟ‪‬ﺒﺮِﻳ ﹸﻞ ﻳ‪‬ﻮﺻِـﻴﻨِﻲ‬
‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﺸ ﹶﺔ ‪‬ﺗﻘﹸﻮ ﹸﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺖ ﻋ‪‬ﺎِﺋ ‪‬‬ ‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹶﺓ‪،‬ﺃ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫‪٣٢٨‬‬
‫ﺖ ﺍ‪‬ﻧ ‪‬ﻪ ﹶﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﺭﹶﺛ‪‬ﻨ ‪‬ﻪ‪.‬‬
‫ﺑِﺎﹾﻟﺠ‪‬ﺎ ِﺭ ‪‬ﺣﺘ‪‬ﻰ ﹶﻇ‪‬ﻨ‪‬ﻨ ‪‬‬
‫" ﻭﻋﻠﻰ ﺍﳉﺎﺭ ﻛﻒ ﺍﻷﺫﻯ ﻋﻦ ﺍﳉﺎﺭ ﻛﺎﻟﺰﱏ ﻭﺍﻟﺴﺮﻗﺔ ﻭﺍﻟﺸﺘﻢ ﻭﻋﻠﻴﻪ ﲪﺎﻳﺔ ﺟﺎﺭﻩ ﺑﺎﻹﺣﺴﺎﻥ‬
‫‪٣٢٩‬‬
‫ﻟﻪ ﻭﺭﻓﻊ ﺍﻟﻀﺮﺭ ﻋﻨﻪ‪،‬ﻭﺍﺣﺘﻤﺎﻝ ﺃﺫﻯ ﺍﳉﺎﺭ ﻭﺍﻟﺼﻔﺢ ﻭﺍﳊﻠﻢ ﺇﻟﻴﻪ "‬
‫ﷲ
ﻗﹶﺎ ﹶﻝ‪ ":‬ﻣ ‪‬ﻦ ﹶﺃ ﹾﻏﹶﻠ ‪‬ﻖ ﺑ‪‬ﺎ‪‬ﺑ ‪‬ﻪ ﺩ‪‬ﻭ ﹶﻥ ﺟ‪‬ﺎ ِﺭ ِﻩ‬ ‫ﺐ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺟ ‪‬ﺪ ِﻩ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ‪‬ﺷ ‪‬ﻌ‪‬ﻴ ٍ‬
‫ﺲ ِﺑﻤ‪ ‬ﺆ ِﻣ ٍﻦ ‪‬ﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﺄ ‪‬ﻣ ‪‬ﻦ ﺟ‪‬ﺎ ‪‬ﺭ ‪‬ﻩ ‪‬ﺑﻮ‪‬ﺍِﺋ ﹶﻘ ‪‬ﻪ‪،‬ﹶﺃ‪‬ﺗ ‪‬ﺪﺭِﻱ ﻣ‪‬ﺎ‬ ‫ﺲ ﺫﹶﺍ ‪‬ﻙ ِﺑ ‪‬ﻤ ‪‬ﺆ ِﻣ ٍﻦ‪ ،‬ﻭﹶﻟ‪‬ﻴ ‪‬‬
‫‪‬ﻣﺨ‪‬ﺎﹶﻓ ﹰﺔ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﻫِﻠ ِﻪ ‪‬ﻭﻣ‪‬ﺎِﻟ ِﻪ ﹶﻓﹶﻠ‪‬ﻴ ‪‬‬
‫ﺽ‬
‫ﺕ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪ ،‬ﻭِﺇﺫﹶﺍ ﻣ‪‬ـ ِﺮ ‪‬‬ ‫ﺿ‪‬ﺘ ‪‬ﻪ‪ ،‬ﻭِﺇﺫﹶﺍ ﺍ ﹾﻓ‪‬ﺘ ﹶﻘ ‪‬ﺮ ‪‬ﻋ ‪‬ﺪ ‪‬‬
‫ﻚ ﹶﺃ ﹾﻗ ‪‬ﺮ ‪‬‬
‫ﺿ ‪‬‬ ‫ﻚ ﹶﺃ ‪‬ﻋ‪‬ﻨ‪‬ﺘ ‪‬ﻪ‪ ،‬ﻭِﺇﺫﹶﺍ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻘ ‪‬ﺮ ‪‬‬
‫‪‬ﺣ ‪‬ﻖ ﺍﹾﻟﺠ‪‬ﺎ ِﺭ‪ِ:‬ﺇﺫﹶﺍ ﺍ ‪‬ﺳ‪‬ﺘﻌ‪‬ﺎ‪‬ﻧ ‪‬‬
‫ﺴ‪‬ﺘﻄِﻴ ﹸﻞ‬ ‫ﺖ ِﺟﻨ‪‬ﺎ ‪‬ﺯ‪‬ﺗ ‪‬ﻪ‪ ،‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬‬‫ﺕ ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻌ ‪‬‬ ‫‪‬ﻋ ‪‬ﺪ‪‬ﺗ ‪‬ﻪ‪ ،‬ﻭِﺇﺫﹶﺍ ﹶﺃﺻ‪‬ﺎ‪‬ﺑ ‪‬ﻪ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ‪‬ﻫ‪‬ﻨ ﹾﺄ‪‬ﺗ ‪‬ﻪ‪ ،‬ﻭِﺇﺫﹶﺍ ﹶﺃﺻ‪‬ﺎ‪‬ﺑ‪‬ﺘ ‪‬ﻪ ‪‬ﻣﺼِﻴ‪‬ﺒ ﹲﺔ ‪‬ﻋ ‪‬ﺰ‪‬ﻳ‪‬ﺘ ‪‬ﻪ‪ ،‬ﻭِﺇﺫﹶﺍ ﻣ‪‬ﺎ ‪‬‬
‫ﻑ ﹶﻟ ‪‬ﻪ ِﻣ‪‬ﻨﻬ‪‬ـﺎ‪ ،‬ﻭِﺇ ِﻥ‬ ‫ﺐ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﺍﻟ ‪‬ﺮﻳ ‪‬ﺢ ِﺇﻟﱠﺎ ِﺑِﺈ ﹾﺫِﻧ ِﻪ‪ ،‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬ﺆﺫِﻳ ِﻪ ِﺑ ﹸﻘﺘ‪‬ﺎ ِﺭ ِﻗ ‪‬ﺪ ِﺭ ‪‬ﻙ ِﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﻐ ِﺮ ‪‬‬
‫ﺠ ‪‬‬
‫ﺤ‪‬‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺑِﺎﹾﻟِﺒﻨ‪‬ﺎ ِﺀ ‪‬ﺗ ‪‬‬
‫ﻆ ِﺑﻬ‪‬ـﺎ‬ ‫ﺝ ِﺑﻬ‪‬ﺎ ‪‬ﻭﻟﹶـ ‪‬ﺪ ‪‬ﻙ ِﻟ‪‬ﻴﻐِـﻴ ﹶ‬ ‫ﺨ ‪‬ﺮ ‪‬‬
‫ﺖ ﻓﹶﺎ ِﻛ ‪‬ﻬ ﹰﺔ ﻓﹶﺎ ‪‬ﻫ ِﺪ ﹶﻟ ‪‬ﻪ‪ ،‬ﹶﻓِﺈ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ﹾﻔ ‪‬ﻌ ﹾﻞ ﹶﻓﹶﺄ ‪‬ﺩ ِﺧ ﹾﻠﻬ‪‬ﺎ ِﺳﺮ‪‬ﺍ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬‫ﺍ ‪‬ﺷ‪‬ﺘ ‪‬ﺮ‪‬ﻳ ‪‬‬
‫ﷲ"‬ ‫ﺠﺎ ِﺭ‪،‬ﻭ‪‬ﺍﱠﻟﺬِﻱ ‪‬ﻧ ﹾﻔﺴِﻲ ِﺑ‪‬ﻴ ِﺪ ِﻩ ﻣ‪‬ﺎ ‪‬ﻳ‪‬ﺒﹸﻠ ﹸﻎ ‪‬ﺣ ‪‬ﻖ ﺍﹾﻟﺠ‪‬ﺎ ِﺭ ِﺇﻟﱠﺎ ﹶﻗﻠِﻴﻠﹰﺎ ِﻣ ‪‬ﻤ ‪‬ﻦ ‪‬ﺭ ِﺣ ‪‬ﻢ ﺍ ُ‬
‫‪‬ﻭﹶﻟ ‪‬ﺪ ‪‬ﻩ‪،‬ﹶﺃ‪‬ﺗ ‪‬ﺪﺭ‪‬ﻭ ﹶﻥ ﻣ‪‬ﺎ ‪‬ﺣ ‪‬ﻖ ﺍﹾﻟ ‪‬‬
‫ﷲ
‪ ":‬ﺍﹾﻟﺠِـﲑ‪‬ﺍ ِﻥ‬ ‫ﹶﻓﻤ‪‬ﺎ ﺯ‪‬ﺍ ﹶﻝ ﻳ‪‬ﻮﺻِﻴ ِﻬ ‪‬ﻢ ﺑِﺎﹾﻟﺠ‪‬ﺎ ِﺭ ‪‬ﺣﺘ‪‬ﻰ ﹶﻇﻨ‪‬ﻮﺍ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺳﻴ‪ ‬ﻮ ‪‬ﺭﹸﺛ ‪‬ﻪ ﺛﹸـ ‪‬ﻢ ﻗﹶـﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ـﻮ ﹸﻝ ﺍ ِ‬

‫‪ - ٣٢٦‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٦٧٥١) -‬‬

‫‪ - ٣٢٧‬ﺣﻠﱯ‪ ،‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻃﻌﻤﻪ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ‪،‬ﺹ ‪١١٧‬‬
‫‪ - ٣٢٨‬ﺃﺧﺮﺟﻪ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻨﺪ ﺍﳉﺎﻣﻊ ‪(١٦٩٦٢)(٢٤٣ / ٢٠) -‬‬
‫‪ - ٣٢٩‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ‪ ،٣٢٥-٣٢٢‬ﺑﺎﺧﺘﺼﺎﺭ‬
‫‪١٩٤‬‬
‫ﻕ‪ ،‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻪ ‪‬ﺣﻘﱠﺎ ِﻥ‪ ،‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻪ ‪‬ﺣ ‪‬ﻖ‪،‬ﹶﻓﺄﻣ‪‬ﺎ ﺍﱠﻟﺬِﻱ ﹶﻟ ‪‬ﻪ ﹶﺛﻠﹶﺎﺛﹶـ ﹸﺔ‬
‫ﹶﺛﻠﹶﺎﹶﺛ ﹲﺔ‪ :‬ﹶﻓ ِﻤ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻪ ﹶﺛﻠﹶﺎﹶﺛ ﹸﺔ ‪‬ﺣ ﹸﻘﻮ ٍ‬
‫ﺐ ﹶﻟ ‪‬ﻪ ‪‬ﺣ ‪‬ﻖ ﺍﹾﻟﺠ‪‬ﺎ ِﺭ‪ ،‬ﻭ ‪‬ﺣ ‪‬ﻖ ﺍﹾﻟِﺈ ‪‬ﺳﻠﹶﺎ ِﻡ‪ ،‬ﻭ ‪‬ﺣ ‪‬ﻖ ﺍﹾﻟ ﹶﻘﺮ‪‬ﺍ‪‬ﺑ ِﺔ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﻟﱠـﺬِﻱ ﻟﹶـ ‪‬ﻪ‬ ‫ﺴِﻠ ‪‬ﻢ ﺍﹾﻟ ﹶﻘﺮِﻳ ‪‬‬
‫ﻕ ﻓﹶﺎﹾﻟﺠ‪‬ﺎ ‪‬ﺭ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫‪‬ﺣﻘﹸﻮ ٍ‬
‫ﺠﻮ‪‬ﺍ ِﺭ‪ ،‬ﻭ ‪‬ﺣ ‪‬ﻖ ﺍﹾﻟِﺈ ‪‬ﺳﻠﹶﺎ ِﻡ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﻟﱠﺬِﻱ ﹶﻟ ‪‬ﻪ ‪‬ﺣ ‪‬ﻖ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ﻓﹶﺎﹾﻟﺠ‪‬ﺎ ‪‬ﺭ ﺍﹾﻟﻜﹶﺎِﻓ ‪‬ﺮ‬ ‫ﺴِﻠ ‪‬ﻢ ﹶﻟ ‪‬ﻪ ‪‬ﺣ ‪‬ﻖ ﺍﹾﻟ ِ‬
‫‪‬ﺣﻘﱠﺎ ِﻥ ﻓﹶﺎﹾﻟﺠ‪‬ﺎ ‪‬ﺭ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﲔ ﺷ‪‬ـ‪‬ﻴﺌﹰﺎ‬ ‫ﺸ ِﺮ ِﻛ ‪‬‬
‫ﺴ ِﻜﻨ‪‬ﺎ‪،‬ﻗﹶﺎ ﹶﻝ‪ ":‬ﻟﹶﺎ ‪‬ﺗ ﹾﻄ ِﻌﻤ‪‬ﻮﺍ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫ﷲ‪،‬ﻧ ﹾﻄ ِﻌ ‪‬ﻤ ‪‬ﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﻧ ‪‬‬
‫ﺠﻮ‪‬ﺍ ِﺭ " ﹸﻗ ﹾﻠﻨ‪‬ﺎ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ﹶﻟ ‪‬ﻪ ‪‬ﺣ ‪‬ﻖ ﺍﹾﻟ ِ‬
‫‪٣٣٠‬‬
‫ﻚ"‬ ‫ﺴ ِ‬‫ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﻚ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﻌ ‪‬ﺮﻓﹶـ ‪‬ﻪ‬
‫ﺼ ِﻪ‪:‬ﻛﹶﺎ ﹶﻥ ‪‬ﻳﻘﹶـﺎ ﹸﻝ‪ ":‬ﻣِـ ‪‬ﻦ ﺣ‪‬ـ ‪‬ﻖ ﺍﹾﻟﺠ‪‬ـﺎ ِﺭ ‪‬ﻋﹶﻠﻴ‪‬ـ ‪‬‬ ‫ﺼِ‬ ‫ﻭﻗﺎﻝ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ‪‬ﻴﺮٍ‪،‬ﻓِﻲ ﹶﻗ ‪‬‬
‫ﻚ‪ ،‬ﻭِﺇ ﱠﻥ‬
‫ﻚ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻌ ِﻄ‪‬ﻴ ‪‬ﻪ ِﺇﺫﹶﺍ ‪‬ﺣ ‪‬ﺮﻣ‪‬ـ ‪‬‬‫ﺼﹶﻠ ‪‬ﻪ ِﺇﺫﹶﺍ ﹶﻗ ﹶﻄ ‪‬ﻌ ‪‬‬
‫ﻒ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹶﺃﺫﹶﺍ ‪‬ﻙ‪ ،‬ﻭ ِﻣ ‪‬ﻦ ﺣ‪ ‬ﻖ ﺍﹾﻟ ﹶﻘﺮ‪‬ﺍ‪‬ﺑ ِﺔ ﹶﺃ ﹾﻥ ‪‬ﺗ ِ‬ ‫ﻚ‪ ،‬ﻭ‪‬ﺗ ﹸﻜ ‪‬‬ ‫‪‬ﻣ ‪‬ﻌﺮ‪‬ﻭﹶﻓ ‪‬‬
‫‪٣٣١‬‬
‫ﺱ ‪‬ﻋ ﹾﻘﻠﹰﺎ ‪‬ﻣ ‪‬ﻦ ﹶﻇﹶﻠ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﻫ ‪‬ﻮ ﺩ‪‬ﻭ‪‬ﻧ ‪‬ﻪ "‬
‫ﺺ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺱ ﺑِﺎﹾﻟ ‪‬ﻌ ﹾﻔ ِﻮ ﹶﺃ ﹾﻗ ‪‬ﺪ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋﹶﻠﻰ ﺍﹾﻟ ‪‬ﻌﻘﹸﻮ‪‬ﺑ ِﺔ‪ ،‬ﻭِﺇ ﱠﻥ ﹶﺃ‪‬ﻧ ﹶﻘ ‪‬‬
‫ﹶﺃ ‪‬ﻭﻟﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬
‫)‪ (٨‬ﺃﺩﺏ ﺍﻻﺳﺘﺌﺬﺍﻥ ‪:‬‬
‫" ﺃﺩﺏ ﺍﺟﺘﻤﺎﻋﻲ ﺭﻓﻴﻊ ﻭﻫﻮ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻜﺒﲑ ﻭﺍﻟﺼﻐﲑ‪،‬ﻭﻟﻪ ﻣﻜﺎﻧﺔ ﺧﺎﺻـﺔ ﰲ ﺍﻟﺘـﺸﺮﻳﻊ‬
‫‪٣٣٢‬‬
‫ﺍﻹﺳﻼﻣﻲ ﺣﱴ ﺧﺼﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﺂﻳﺎﺕ ﻣﺒﺎﺭﻛﺎﺕ ﻛﺮﳝﺎﺕ"‬
‫ﺤﻠﹸـ ‪‬ﻢ‬ ‫ﺖ ﹶﺃ‪‬ﻳﻤ‪‬ﺎ‪‬ﻧ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺒﹸﻠﻐ‪‬ﻮﺍ ﺍﹾﻟ ‪‬‬
‫ﺴ‪‬ﺘ ﹾﺄﺫِﻧ ﹸﻜ ‪‬ﻢ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻣﹶﻠ ﹶﻜ ‪‬‬‫ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ِﻟ‪‬ﻴ ‪‬‬
‫ﻀﻌ‪‬ﻮ ﹶﻥ ِﺛﻴ‪‬ﺎ‪‬ﺑﻜﹸﻢ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ﱠﻈ ِﻬ ‪‬ﲑ ِﺓ ‪‬ﻭﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﺻ‪‬ـﻠﹶﺎ ِﺓ‬ ‫ﲔ ‪‬ﺗ ‪‬‬ ‫ﺠ ِﺮ ‪‬ﻭ ِﺣ ‪‬‬‫ﺻﻠﹶﺎ ِﺓ ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﺕ ﻣِﻦ ﹶﻗ‪‬ﺒ ِﻞ ‪‬‬ ‫ﺙ ‪‬ﻣﺮ‪‬ﺍ ٍ‬ ‫ﻣِﻨ ﹸﻜ ‪‬ﻢ ﹶﺛﻠﹶﺎ ﹶ‬
‫ﻀ ﹸﻜ ‪‬ﻢ‬‫ﺡ ‪‬ﺑﻌ‪ ‬ﺪ ‪‬ﻫ ‪‬ﻦ ﹶﻃﻮ‪‬ﺍﻓﹸﻮ ﹶﻥ ‪‬ﻋﹶﻠ‪‬ﻴﻜﹸﻢ ‪‬ﺑﻌ‪‬ـ ‪‬‬ ‫ﺲ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬‫ﺕ ﱠﻟ ﹸﻜ ‪‬ﻢ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺙ ‪‬ﻋ ‪‬ﻮﺭ‪‬ﺍ ٍ‬ ‫ﺍﹾﻟ ِﻌﺸ‪‬ﺎﺀ ﹶﺛﻠﹶﺎ ﹸ‬
‫ﺕ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠِﻴ ‪‬ﻢ ‪‬ﺣﻜِﻴ ‪‬ﻢ{ )‪ (٥٨‬ﺳﻮﺭﺓ ﺍﻟﻨــﻮﺭ‬ ‫ﻚ ‪‬ﻳ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺍﻟﹾﺂﻳ‪‬ﺎ ِ‬
‫ﺾ ﹶﻛ ﹶﺬِﻟ ‪‬‬ ‫‪‬ﻋﻠﹶﻰ ‪‬ﺑ ‪‬ﻌ ٍ‬
‫ﷲ ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ‬ ‫ﺾ‪ ،‬ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﺃﻣ‪‬ـ ‪‬ﺮ ﺍ ُ‬
‫ﻀ ِﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ ‪‬ﻌ ٍ‬‫ﺏ ‪‬ﺑ ‪‬ﻌ ِ‬
‫ﺏ ﺍﻻ ‪‬ﺳِﺘﹾﺌﺬﹶﺍ ِﻥ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍ َﻷﹶﻗﺎ ِﺭ ِ‬ ‫ﺸ ‪‬ﻤ ﹸﻞ ﺁﺩ‪‬ﺍ ‪‬‬ ‫‪‬ﻫ ِﺬ ِﻩ ﺍﻵ‪‬ﻳ ﹸﺔ ‪‬ﺗ ‪‬‬
‫ﺖ ﹶﺃ‪‬ﻳﻤ‪‬ﺎ‪‬ﻧ ﹸﻜ ‪‬ﻢ ( ‪‬ﻭﹶﺃ ﹾﻃﻔﹶﺎﹸﻟﻬ‪‬ﻢ ﺍﻟﺬﻳ ‪‬ﻦ ﻟﹶـ ‪‬ﻢ‬
‫ﺴ‪‬ﺘ ﹾﺄ ِﺫ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﺧ ‪‬ﺪ ‪‬ﻣ ‪‬ﻬ ‪‬ﻢ ) ﺍﻟﺬﻳﻦ ‪‬ﻣﹶﻠ ﹶﻜ ‪‬‬
‫ﲔ‪ِ،‬ﺑﹶﺄ ﹾﻥ ‪‬ﻳ ‪‬‬‫‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ
ﻭﺍ ﹸﳌ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﻼﹶﺛ ِﺔ ﹶﺃ ‪‬ﺣﻮ‪‬ﺍ ٍﻝ ‪.‬‬‫ﳊﻠﹸﻢ ﻓِﻲ ﹶﺛ ﹶ‬ ‫‪‬ﻳ‪‬ﺒﹸﻠﻐ‪‬ﻮﺍ ﺍ ﹸ‬
‫ﺱ ِﻧﻴ‪‬ﺎﻣﹰﺎ ﻓِﻲ ﻓﹸﺮ ِﺷ ِﻬ ‪‬ﻢ ‪.‬‬‫ﺠ ِﺮ ِﺇ ﹾﺫ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻼ ِﺓ ﺍﻟ ﹶﻔ ‪‬‬ ‫ﺻﹶ‬ ‫‪ -‬ﹶﻗ‪‬ﺒ ﹶﻞ ‪‬‬
‫ﻚ ﺍﳊﹶﺎ ِﻝ ‪‬ﻣ ‪‬ﻊ ﹶﺃ ‪‬ﻫِﻠ ِﻪ ‪.‬‬
‫ﻀ ‪‬ﻊ ﺛِﻴ‪‬ﺎ‪‬ﺑ ‪‬ﻪ ‪‬ﻭ‪‬ﻳﻜﹸﻮ ﹶﻥ ﻓِﻲ ِﺗ ﹾﻠ ‪‬‬
‫ﺖ ﺍﻟ ﹶﻘ‪‬ﻴﻠﹸﻮﻟﹶ ِﺔ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﻟ ﱠﻈ ِﻬ ‪‬ﲑﺓِ‪َ ،‬ﻷ ﱠﻥ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ﹶﻗ ‪‬ﺪ ‪‬ﻳ ‪‬‬
‫‪ -‬ﻭ ‪‬ﻭ ﹾﻗ ‪‬‬
‫ﻼ ِﺓ ﺍﻟ ِﻌﺸ‪‬ﺎ ِﺀ ( ‪.‬‬ ‫ﺻﹶ‬ ‫ﺖ ﺍﻟ‪‬ﻨ ‪‬ﻮ ِﻡ ) ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬‬ ‫‪ -‬ﻭ ‪‬ﻭ ﹾﻗ ‪‬‬

‫‪ - ٣٣٠‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ ( ٩١١٣)(١٠٥ / ١٢) -‬ﺿﻌﻴﻒ‬

‫‪ - ٣٣١‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ ( ٧٩٧٠) (٥٤٨ / ١٠) -‬ﺻﺤﻴﺢ‬
‫‪ - ٣٣٢‬ﺣﻠﱯ‪ ،‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻃﻌﻤﻪ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ‪،‬ﺹ ‪١١٩‬‬
‫‪١٩٥‬‬
‫ﺖ ﻓِﻲ ‪‬ﻫ ِﺬ ِﻩ ﺍ َﻷ ‪‬ﺣﻮ‪‬ﺍ ِﻝ ‪ .‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﺇ ﱠﻥ ‪‬ﻫ ِﺬ ِﻩ‬
‫ﺠﻤ‪‬ﻮﺍ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﻟ‪‬ﺒ‪‬ﻴ ِ‬
‫ﳋ ‪‬ﺪ ‪‬ﻡ ﻭﺍﻷ ﹾﻃﻔﹶﺎ ﹸﻝ ِﺑﹶﺄ ﱠﻻ ‪‬ﻳ ‪‬ﻬ ‪‬‬
‫ﹶﻓ‪‬ﻴ ‪‬ﺆ ‪‬ﻣ ‪‬ﺮ ﺍ ﹶ‬
‫ﺡ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ِﺇﺫﹶﺍ ‪‬ﺩﺧ‪‬ﻠﺜﻮﺍ َﻷ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ‬ ‫ﻼ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬‫ﺕ ﹶﻓ ﹶ‬ ‫ﺱ ‪.‬ﺃﻣ‪‬ﺎ ﻓِﻲ ﹶﻏ‪‬ﻴ ِﺮ ‪‬ﻫ ِﺬ ٍﻩ ﺍ َﻷ ‪‬ﻭﻗﹶﺎ ِ‬ ‫ﺕ ﻟﻠﻨ‪‬ﺎ ِ‬‫ﺕ ِﻫ ‪‬ﻲ ‪‬ﻋ ‪‬ﻮﺭ‪‬ﺍ ‪‬‬ ‫ﺍ َﻷ ‪‬ﻭﻗﹶﺎ ِ‬
‫ﺱ ﺁﻳﺎِﺗ ِﻪ ‪‬ﻭﹶﺃ ‪‬ﺣﻜﹶﺎ ‪‬ﻣ ‪‬ﻪ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻋﻠِـﻴ ‪‬ﻢ‬ ‫ﺖ ‪‬ﻳﻄﹸﻮﻓﹸﻮ ﹶﻥ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪.‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﺇ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﻟِﻠﻨ‪‬ﺎ ِ‬‫ﻓِﻲ ِﺧ ‪‬ﺪ ‪‬ﻣ ِﺔ ﺍﻟ‪‬ﺒ‪‬ﻴ ِ‬
‫‪٣٣٣‬‬
‫ﻉ‪.‬‬ ‫ﺸ ‪‬ﺮ ‪‬‬
‫ﺤ ﹸﺔ‪ ،‬ﺣﻜِﻴ ‪‬ﻢ ﻓِﻴﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬ ‫ﺼﹶﻠ ‪‬‬
‫ِﺑﻤ‪‬ﺎ ﻓِﻴ ِﻪ ﺍ ﹶﳌ ‪‬‬
‫ﺇﻥ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻳﺒﺪﺃ ﻋﻠﻰ ﻣﺮﺍﺣﻞ‪:‬‬
‫ﻗﺒﻞ ﺍﻻﺣﺘﻼﻡ ﻳﺴﺘﺄﺫﻥ ﰲ ﺛﻼﺙ ﺃﻭﻗﺎﺕ ﻗﺒﻞ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻭﻭﻗﺖ ﺍﻟﻘﻴﻠﻮﻟﺔ ﻭﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻌﺸﺎﺀ‬
‫ﻼ‪.‬‬‫ﻟﻴ ﹰ‬
‫ﺑﻴﺪ ﺃﻥ ﺍﻟﻄﻔﻞ ﺇﺫﺍ ﺑﻠﻎ ﻣﺮﺣﻠﺔ ﺍﳊﻠﻢ ﻭﺍﻟﺒﻠﻮﻍ ‪،‬ﻛﺎﻥ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﻘﺮﺁﱐ ﺑﻮﺟﻮﺏ ﺍﺳﺘﺌﺬﺍﻧﻪ ﺩﺍﺋﻤـﹰﺎ‬
‫ﻚ‬
‫ﺴ‪‬ﺘ ﹾﺄ ِﺫﻧ‪‬ﻮﺍ ﹶﻛﻤ‪‬ﺎ ﺍ ‪‬ﺳﺘ‪ ‬ﹾﺄ ﹶﺫ ﹶﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻣِﻦ ﹶﻗ‪‬ﺒِﻠ ِﻬ ‪‬ﻢ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺤﹸﻠ ‪‬ﻢ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻭِﺇﺫﹶﺍ ‪‬ﺑﹶﻠ ﹶﻎ ﺍﹾﻟﹶﺄ ﹾﻃﻔﹶﺎ ﹸﻝ ﻣِﻨ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ ‪‬‬
‫‪‬ﻳ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺁﻳ‪‬ﺎِﺗ ِﻪ ‪‬ﻭﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠِﻴ ‪‬ﻢ ‪‬ﺣﻜِﻴ ‪‬ﻢ{ )‪ (٥٩‬ﺳﻮﺭﺓ ﺍﻟﻨــﻮﺭ "‬
‫ﺐ‬
‫ﳊﹸﻠ ‪‬ﻢ (‪ ،‬ﻭ ‪‬ﺟ ‪‬‬ ‫ﺙ ‪‬ﻣ‪‬ﺒﹶﻠ ﹶﻎ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ِﻝ ) ﺍ ﹸ‬ ‫ﻼ ِ‬‫ﺕ ﺍﻟﹶﺜ ﹶ‬
‫ﺴ‪‬ﺘ ﹾﺄ ِﺫﻧ‪‬ﻮ ﹶﻥ ﻓِﻲ ﺍﻟ ‪‬ﻌ ‪‬ﻮﺭ‪‬ﺍ ِ‬ ‫ﹶﻓِﺈﺫﹶﺍ ﺑ‪‬ﹶﻠ ﹶﻎ ﺍ َﻷ ﹾﻃﻔﹶﺎ ﹸﻝ ﺍﻟﺬﻳ ‪‬ﻦ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬‬
‫ﺴ‪‬ﺘ ﹾﺄ ِﺫ ﹸﻥ ﻣ‪‬ـ ‪‬ﻦ‬
‫ﺴ‪‬ﺘ ﹾﺄ ِﺫﻧ‪‬ﻮﺍ ‪‬ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ﺣ‪‬ﺎ ٍﻝ‪ ،‬ﻭِﺇ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﻓِﻲ ﺍ َﻷ ‪‬ﺣﻮ‪‬ﺍ ِﻝ ﺍﻟﺜﱠﻼﹶﺛ ِﺔ ﹶﻛﻤ‪‬ـﺎ ﻳ‪‬ـ ‪‬‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻣ‪‬ـﺎ ﹶﺫﻛﹶـ ‪‬ﺮ ﻏﹶﺎﻳ‪‬ـ ﹶﺔ‬ ‫ﻍ‪ِ ،‬ﻣ ‪‬ﻦ ‪‬ﻭﹶﻟ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ِﻞ ﻭﹶﺃﻗﹶﺎ ِﺭِﺑ ِﻪ‪ ،‬ﻭ ﹶﻛﻤ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍ ُ‬ ‫‪‬ﺳ‪‬ﺒﻘﹸﻮﻫ‪‬ﻢ ﻓِﻲ ﺍﻟ‪‬ﺒﻠﹸﻮ ِ‬
‫ﷲ ‪‬ﻋﻠِـﻴ ‪‬ﻢ ﺑِـﹶﺄ ‪‬ﺣﻮ‪‬ﺍ ِﻝ‬
‫ﻚ ‪‬ﻳ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻣ‪‬ﺎ ﻓِﻴ ِﻪ ﺳ‪‬ﻌ‪‬ﺎ ‪‬ﺩ‪‬ﺗﻜﹸﻢ ﻓِﻲ ‪‬ﺩ‪‬ﻧﻴ‪‬ـﺎﻛﹸﻢ ﻭ‪‬ﺁﺧِـ ‪‬ﺮِﺗﻜﹸﻢ‪،‬ﻭ‪‬ﺍ ُ‬ ‫ﺍﻟﺒﻴﺎ ِﻥ‪ ،‬ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫‪٣٣٤‬‬
‫‪‬ﺧ ﹾﻠ ِﻘ ِﻪ‪ ،‬ﺣ ِﻜِﻴ ‪‬ﻢ ﻓِﻲ ‪‬ﺷ ‪‬ﺮ ِﻋ ِﻪ ‪‬ﻭ‪‬ﺗ ‪‬ﺪِﺑ ِﲑ ِﻩ ‪‬ﻭﹶﻗ ‪‬ﺪ ِﺭ ِﻩ ‪.‬‬
‫ﻭﻟﻼﺳﺘﺌﺬﺍﻥ ﺁﺩﺍﺏ ﺃﺧﺮﻯ ﻭﻫﻲ ﻣﺮﺗﺒﺔ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫)ﺃ( ﺃﻥ ﻳﺴﻠﻢ ﰒ ﻳﺴﺘﺄﺫﻥ‪:‬‬
‫" ﻣﻦ ﻳﺮﻳﺪ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻻ ﻳﻮﺍﺟﻪ ﺍﻟﺒﺎﺏ ﺑﻜﻠﻴﺘﻪ ﺇﳕﺎ ﻳﻘﻒ ﻋﻠﻰ ﳝﻴﻨﻪ ﺃﻭ ﴰﺎﻟﻪ‪،‬ﻓﺈﺫﺍ ﺃﺫﻥ ﻟﻪ ﺩﺧﻞ‬
‫ﻭﺇﻻ ﺍﻧﺼﺮﻑ ﺩﻭﻥ ﺍﻧﺰﻋﺎﺝ ﺃﻭ ﺍﺣﺘﺠﺎﺝ "‬

‫‪ - ٣٣٣‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٢٧٣١ / ١) -‬‬

‫‪ - ٣٣٤‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٢٧٣٢ / ١) -‬‬
‫‪١٩٦‬‬
‫ﺖ ﹶﻓﻘﹶﺎ ﹶﻝ‬
‫‪‬ﻋ ‪‬ﻦ ِﺭ‪‬ﺑ ِﻌ ‪‬ﻰ ﻗﹶﺎ ﹶﻝ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﻣ ‪‬ﻦ ‪‬ﺑﻨِﻰ ﻋ‪‬ﺎ ِﻣ ٍﺮ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﺄ ﹶﺫ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻓِﻰ ‪‬ﺑ‪‬ﻴ ٍ‬
‫ﻼ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ‬
‫ﺴﹶ‬‫ﺝ ِﺇﻟﹶﻰ ‪‬ﻫﺬﹶﺍ ﹶﻓ ‪‬ﻌﱢﻠ ‪‬ﻤ ‪‬ﻪ ﺍ ِﻻ ‪‬ﺳِﺘﹾﺌﺬﹶﺍ ﹶﻥ ﹶﻓ ﹸﻘ ﹾﻞ ﹶﻟ ‪‬ﻪ ﹸﻗ ِﻞ ﺍﻟ ‪‬‬
‫ﹶﺃِﻟ ‪‬ﺞ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ِ -
-‬ﻟﺨ‪‬ﺎ ِﺩ ِﻣ ِﻪ » ﺍ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫‪٣٣٥‬‬
‫ﻼ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﹶﺃﹶﺃ ‪‬ﺩ ‪‬ﺧ ﹸﻞ ﹶﻓﹶﺄ ِﺫ ﹶﻥ ﹶﻟ ‪‬ﻪ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﹶﻓ ‪‬ﺪ ‪‬ﺧ ﹶﻞ‪.‬‬ ‫ﺴﹶ‬‫ﺴ ِﻤ ‪‬ﻌ ‪‬ﻪ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ ‪‬‬
‫ﹶﺃﹶﺃ ‪‬ﺩ ‪‬ﺧ ﹸﻞ «‪.‬ﹶﻓ ‪‬‬
‫)ﺏ( ﺃﻥ ﻳﻌﻠﻦ ﻋﻦ ﺍﲰﻪ ﺃﻭ ﺻﻔﺘﻪ ﺃﻭ ﻛﻨﻴﺘﻪ‪:‬‬
‫ﻂ‪،‬ﹶﻓﺠ‪‬ـﺎ َﺀ‬ ‫ﺏ ﺍﹾﻟﺤ‪‬ﺎِﺋ ِ‬ ‫ﻆ ﺑ‪‬ﺎ ِ‬ ‫ﺤ ﹾﻔ ِ‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪ - -‬ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﺩ ‪‬ﺧ ﹶﻞ ﺣ‪‬ﺎِﺋﻄﹰﺎ ‪‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮﻧِﻰ ِﺑ ِ‬
‫ﺴ‪‬ﺘ ﹾﺄ ِﺫ ﹸﻥ ﹶﻓﻘﹶﺎ ﹶﻝ »‬
‫ﺠ‪‬ﻨ ِﺔ « ‪.‬ﹶﻓِﺈﺫﹶﺍ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ‪،‬ﹸﺛ ‪‬ﻢ ﺟ‪‬ﺎ َﺀ ﺁ ‪‬ﺧ ‪‬ﺮ ‪‬ﻳ ‪‬‬ ‫ﺸ ‪‬ﺮ ‪‬ﻩ ﺑِﺎﹾﻟ ‪‬‬
‫ﺴ‪‬ﺘ ﹾﺄ ِﺫ ﹸﻥ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ » ﺍﹾﺋ ﹶﺬ ﹾﻥ ﹶﻟ ‪‬ﻪ ‪‬ﻭ‪‬ﺑ ‪‬‬
‫‪‬ﺭ ‪‬ﺟ ﹲﻞ ‪‬ﻳ ‪‬‬
‫ﺖ ‪‬ﻫ‪‬ﻨ‪‬ﻴ ‪‬ﻬ ﹰﺔ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ » ﺍﹾﺋ ﹶﺬ ﹾﻥ ﹶﻟ ‪‬ﻪ‬
‫ﺴ ﹶﻜ ‪‬‬
‫ﺴ‪‬ﺘ ﹾﺄ ِﺫ ﹸﻥ‪ ،‬ﹶﻓ ‪‬‬
‫ﺠ‪‬ﻨ ِﺔ « ‪.‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪،‬ﹸﺛ ‪‬ﻢ ﺟ‪‬ﺎ َﺀ ﺁ ‪‬ﺧ ‪‬ﺮ ‪‬ﻳ ‪‬‬ ‫ﺸ ‪‬ﺮ ‪‬ﻩ ﺑِﺎﹾﻟ ‪‬‬
‫ﺍﹾﺋ ﹶﺬ ﹾﻥ ﹶﻟ ‪‬ﻪ ‪‬ﻭ‪‬ﺑ ‪‬‬
‫‪٣٣٦‬‬
‫ﺠ‪‬ﻨ ِﺔ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ ﹾﻠﻮ‪‬ﻯ ‪‬ﺳ‪‬ﺘﺼِﻴ‪‬ﺒ ‪‬ﻪ « ‪.‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹸﻥ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﻔﱠﺎ ﹶﻥ ‪.‬‬ ‫ﺸ ‪‬ﺮ ‪‬ﻩ ﺑِﺎﹾﻟ ‪‬‬
‫‪‬ﻭ‪‬ﺑ ‪‬‬
‫ﺖ‬
‫ﷲ
‪،‬ﹶﻓ ‪‬ﺪﹶﻗ ﹾﻘ ‪‬‬
‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﷲ‪،‬ﻳﻘﹸﻮ ﹸﻝ‪:‬ﹶﺃ‪‬ﺗ‪‬ﻴ ‪‬‬ ‫ﺖ ﺟ‪‬ﺎِﺑ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬ ‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﹶﻜ ِﺪ ِﺭ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫‪٣٣٧‬‬
‫ﺖ‪:‬ﹶﺃﻧ‪‬ﺎ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﹶﺃﻧ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ‪‬ﻴ ِﻦ ﹶﻛﹶﺄ‪‬ﻧ ‪‬ﻪ ﹶﻛ ِﺮ ‪‬ﻫ ‪‬ﻪ‪.‬‬
‫ﺏ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻣ ‪‬ﻦ ﺫﹶﺍ ؟ ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬ ‫ﺍﹾﻟﺒ‪‬ﺎ ‪‬‬
‫)ﺝ( ﺃﻥ ﻳﺴﺘﺄﺫﻥ ﺛﻼﺙ ﻣﺮﺍﺕ‪:‬‬
‫ﺲ ِﻋﻨ‪‬ـ ‪‬ﺪ ﹸﺃﺑ‪‬ـ ‪‬ﻲ ﺑ‪‬ـ ِﻦ‬ ‫ﺠِﻠ ِ‬‫ﻱ‪،‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﹸﻛﻨ‪‬ﺎ ﻓِﻲ ‪‬ﻣ ‪‬‬ ‫ﺨ ‪‬ﺪ ِﺭ ‪‬‬‫ﺴ ‪‬ﺮ ‪‬ﺑ ِﻦ ‪‬ﺳﻌِﻴ ٍﺪ ﹶﺃ‪‬ﻧ ‪‬ﻪ‪ ،‬ﺳ ِﻤ ‪‬ﻊ ﹶﺃﺑ‪‬ﺎ ‪‬ﺳﻌِﻴ ٍﺪ ﺍﹾﻟ ‪‬‬ ‫ﻓﻌﻦ ‪‬ﺑ ‪‬‬
‫ﺸ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ﺑِﺎﻟﱠﻠ ِﻪ‪ ،‬ﻫ ﹾﻞ ﺳ‪‬ـ ِﻤ ‪‬ﻊ ﹶﺃﺣ‪‬ـ ‪‬ﺪ‬ ‫ﻒ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﹶﺃ‪‬ﻧ ‪‬‬
‫ﻱ ِﺑ ‪‬ﻌﺼ‪‬ﺎ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻭﹶﻗ ‪‬‬ ‫ﺐ‪،‬ﹶﻓﹶﺄﺗ‪‬ﻰ ﹶﺃﺑ‪‬ﻮ ﻣ‪‬ﻮﺳ‪‬ﻰ ﺍ َﻷ ‪‬ﺷ ‪‬ﻌ ِﺮ ‪‬‬ ‫ﹶﻛ ‪‬ﻌ ٍ‬
‫ﻚ‪ ،‬ﻭِﺇ ﱠﻻ ﻓﹶﺎ ‪‬ﺭ ِﺟ ‪‬ﻊ ؟ ﻗﹶﺎ ﹶﻝ ﹸﺃ‪‬ﺑ ‪‬ﻲ‪ :‬ﻭﻣ‪‬ﺎ ﺫﹶﺍ ‪‬ﻙ ؟‬
‫ﺙ‪،‬ﹶﻓِﺈ ﹾﻥ ﹸﺃ ِﺫ ﹶﻥ ﹶﻟ ‪‬‬‫ﻼ ﹲ‬ ‫ﷲ
‪‬ﻳﻘﹸﻮ ﹸﻝ‪:‬ﺍ ِﻻ ‪‬ﺳِﺘﹾﺌﺬﹶﺍ ﹸﻥ ﹶﺛ ﹶ‬ ‫ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﺖ‪،‬ﹸﺛ ‪‬ﻢ‬
‫ﺕ‪،‬ﹶﻓﹶﻠ ‪‬ﻢ ﻳ‪‬ـ ‪‬ﺆ ﹶﺫ ﹾﻥ ﻟِﻲ‪،‬ﹶﻓ ‪‬ﺮ ‪‬ﺟﻌ‪‬ـ ‪‬‬ ‫ﺙ ﻣ‪‬ـﺮ‪‬ﺍ ٍ‬ ‫ﻼ ﹶ‬ ‫ﺲ ﹶﺛ ﹶ‬ ‫ﺏ ﹶﺃ ‪‬ﻣ ِ‬‫ﺨﻄﱠﺎ ِ‬ ‫ﺖ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ‪:‬ﺍ ‪‬ﺳ‪‬ﺘ ﹾﺄ ﹶﺫ‪‬ﻧ ‪‬‬
‫ﺖ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﹶﻗ ‪‬ﺪ ﺳ‪‬ـ ِﻤ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻙ‬ ‫ﺼ ‪‬ﺮ ﹾﻓ ‪‬‬
‫ﻼﺛﹰﺎ‪،‬ﹸﺛ ‪‬ﻢ ﺍ‪‬ﻧ ‪‬‬‫ﺖ ﹶﺛ ﹶ‬‫ﺴﱠﻠ ‪‬ﻤ ‪‬‬‫ﺲ‪،‬ﹶﻓ ‪‬‬ ‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪ ،‬ﹶﻓﹶﺄ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ ﹶﺃﻧ‪‬ﻲ ِﺟﹾﺌ‪‬ﺘ ‪‬ﻪ ﹶﺃ ‪‬ﻣ ِ‬‫ِﺟﹾﺌ‪‬ﺘ ‪‬ﻪ‪،‬ﹶﻓ ‪‬ﺪ ‪‬ﺧ ﹾﻠ ‪‬‬
‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ‬ ‫ﺖ ﹶﻛﻤ‪‬ﺎ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﻚ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﺍ ‪‬ﺳ‪‬ﺘ ﹾﺄ ﹶﺫ‪‬ﻧ ‪‬‬ ‫ﺖ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﺆ ﹶﺫ ﹶﻥ ﹶﻟ ‪‬‬ ‫ﺤ ‪‬ﻦ ﺣِﻴ‪‬ﻨِﺌ ٍﺬ ‪‬ﻋﻠﹶﻰ ‪‬ﺷ ‪‬ﻐ ٍﻞ‪،‬ﹶﻓﹶﻠ ِﻮ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﺄ ﹶﺫ‪‬ﻧ ‪‬‬ ‫‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﻚ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹸﺃ‪‬ﺑ ‪‬ﻲ‪:‬ﻭ‪‬ﺍﻟﱠﻠ ِﻪ‬ ‫ﺸ ‪‬ﻬ ‪‬ﺪ ﹶﻟ ‪‬‬
‫ﷲ
‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﻮ‪‬ﺍﻟﱠﻠ ِﻪ ﹶﻟﺄﹸﻭ ِﺟ ‪‬ﻌ ‪‬ﻦ ﹶﻇ ‪‬ﻬ ‪‬ﺮ ‪‬ﻙ ﹶﺃ ‪‬ﻭ ﹶﻟﺘ‪ ‬ﹾﺄِﺗ‪‬ﻴﻨ‪‬ﻲ ِﺑ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳ ‪‬‬ ‫ﺍِ‬
‫ﺖ‬
‫ﺖ‪:‬ﻗﹶـ ‪‬ﺪ ﺳ‪‬ـ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺖ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺖ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃ‪‬ﺗ‪‬ﻴ ‪‬‬
‫ﻚ ِﺇ ﱠﻻ ﹶﺃ ‪‬ﺣ ‪‬ﺪﹸﺛﻨ‪‬ﺎ ِﺳﻨ‪‬ﺎ‪،‬ﹸﻗ ‪‬ﻢ ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎ ‪‬ﺳﻌِﻴ ٍﺪ‪،‬ﹶﻓ ﹸﻘ ‪‬ﻤ ‪‬‬
‫ﹶﻻ ‪‬ﻳﻘﹸﻮ ‪‬ﻡ ‪‬ﻣ ‪‬ﻌ ‪‬‬
‫ﷲ
‪‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﻫﺬﹶﺍ‪.٣٣٨‬‬ ‫‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬

‫‪ - ٣٣٥‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ -‬ﺍﳌﻜﱰ ‪ ( ٥١٧٩) -‬ﺻﺤﻴﺢ‬

‫‪ - ٣٣٦‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪- ( ٣٦٩٥) -‬ﺍﳊﺎﺋﻂ‪:‬ﺍﻟﺒﺴﺘﺎﻥ‬
‫‪ - ٣٣٧‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٥٨٠٨) (١٢٥ / ١٣) -‬ﺻﺤﻴﺢ‬
‫‪ - ٣٣٨‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ ( ٥٧٥٣) -‬ﻭِﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪(٥٨١٠)(١٢٧ / ١٣) -‬‬
‫‪١٩٧‬‬
‫ﻭﳛﺴﻦ ﺃﻥ ﻳﻜﻮﻥ ﺑﲔ ﺍﺳﺘﺌﺬﺍﻥ ﺍﳌﺮﺓ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ ﺍﻧﺘﻈﺎﺭ ﻣﻘﺪﺍﺭ ﺃﺭﺑﻊ ﺭﻛﻌـﺎﺕ ﻣﻈﻨ‪‬ـﺔ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺍﳌﺴﺘﺄﺫﻥ ﻋﻠﻴﻪ ﰲ ﺻﻼﺓ ﺃﻭ ﰲ ﻗﻀﺎﺀ ﺣﺎﺟﺔ‪...‬‬
‫)ﺩ( ﺃﻥ ﻻ ﻳﺪﻕ ﺍﻟﺒﺎﺏ ﺑﻌﻨﻒ‪:‬‬
‫ﺏ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻲ‬
‫ﺲ‪ ":‬ﹶﺃ ﱠﻥ ﹶﺃﺑ‪‬ـﻮ‪‬ﺍ ‪‬‬
‫ﻭﻻﺳﻴﻤﺎ ﺇﻥ ﻛﺎﻥ ﺭﺏ ﺍﳌﱰﻝ ﺃﺑﺎﻩ ﺃﻭ ﺃﺳﺘﺎﺫﻩ ﺃﻭ ﺫﺍ ﻓﻀﻞ‪..‬ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ٍ‬
‫‪٣٣٩‬‬
‫ﻉ ﺑِﺎﹾﻟﹶﺄﻇﹶﺎِﻓ ِﲑ "‬
‫ﺖ ‪‬ﺗ ﹾﻘ ‪‬ﺮ ‪‬‬
‫
ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﻭﻛﺎﻥ ﺍﻟﺴﻠﻒ ﻳﻘﺮﻋﻮﻥ ﺃﺑﻮﺍﺏ ﺃﺷﻴﺎﺧﻬﻢ ﺑﺎﻷﻇﺎﻓﺮ‪.‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﻣﺒﺎﻟﻐﺘﻬﻢ ﰲ ﺍﻻﺣﺘـﺮﺍﻡ‬
‫ﻭﺍﻷﺩﺏ‪.‬ﻭﻫﻮ ﺣﺴﻦ ﳌﻦ ﻗﺮ‪‬ﺏ ﳏﻠﻪ ﻣﻦ ﺑﺎﺑﻪ‪،‬ﻭﺃﻣﺎ ﻣﻦ ﺑﻌ‪‬ﺪ ﻋﻦ ﺍﻟﺒﺎﺏ ﻓﻴﻘﺮﻉ ﲝﺴﺐ ﻣﺎ ﳛﺼﻞ‬
‫ﺑﻪ ﺍﳌﻘﺼﻮﺩ‪.‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺒﺎﺏ ﺟﺮﺱ ﻛﻤﺎ ﺟﺮﻯ ﺍﻟﻌﺮﻑ ﺍﻟﻴﻮﻡ‪.‬ﻓﻴﻘﺮﻉ ﺍﳌﺴﺘﺄﺫﻥ ﺑﻘﺮﻋﺔ‬
‫ﺧﻔﻴﻔﺔ ﻟﻄﻴﻔﺔ ﻟﺘﺪﻝ ﻋﻠﻰ ﻟﻄﻔﻪ ﻭﻛﺮﻡ ﺃﺧﻼﻗﻪ ﻭﺣﺴﻦ ﻣﻌﺎﻣﻠﺘﻪ‪.‬‬
‫)ﻫـ( ﺃﻥ ﻳﺘﺤﻮﻝ ﻋﻦ ﺍﻟﺒﺎﺏ ﻋﻨﺪ ﺍﻻﺳﺘﺌﺬﺍﻥ‪:‬‬
‫ﻣﻈﻨﺔ ﻭﻗﻮﻑ ﺍﻣﺮﺃﺓ ﺃﺟﻨﺒﻴﺔ ﺃﺛﻨﺎﺀ ﻓﺘﺢ ﺍﻟﺒﺎﺏ‪،‬ﻭﺍﻻﺳﺘﺌﺬﺍﻥ ﺷﺮﻉ ﻣﻦ ﺃﺟﻞ ﺍﻟﻨﻈﺮ‪،‬ﻭﻫﺬﺍ ﻣﺎ ﺃﻛﺪﻩ‬
‫ﺤ ٍﺮ ﻓِـﻰ ‪‬ﺣﺠ‪‬ـ ِﺮ‬ ‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻷﺻﺤﺎﺑﻪ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺳ ‪‬ﻬ ِﻞ ‪‬ﺑ ِﻦ ‪‬ﺳ ‪‬ﻌ ٍﺪ ﻗﹶﺎ ﹶﻝ ﺍ ﱠﻃﹶﻠ ‪‬ﻊ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﻣ ‪‬ﻦ ‪‬ﺟ ‪‬‬
‫ﺖ‬
‫ﻚ ‪‬ﺗ‪‬ﻨ ﹸﻈ ‪‬ﺮ ﹶﻟ ﹶﻄ ‪‬ﻌ‪‬ﻨ ‪‬‬
‫ﻚ ِﺑ ِﻪ ‪‬ﺭﹾﺃ ‪‬ﺳ ‪‬ﻪ ﹶﻓﻘﹶﺎ ﹶﻝ » ﹶﻟ ‪‬ﻮ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺤ ‪‬‬ ‫ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﻭ ‪‬ﻣ ‪‬ﻊ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ِ -
-‬ﻣ ‪‬ﺪﺭ‪‬ﻯ ‪‬ﻳ ‪‬‬
‫‪٣٤٠‬‬
‫ﺼ ِﺮ « ‪.‬‬ ‫ﻚ‪ِ،‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺟ ِﻌ ﹶﻞ ﺍ ِﻻ ‪‬ﺳِﺘﹾﺌﺬﹶﺍ ﹸﻥ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺟ ِﻞ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ِﺑ ِﻪ ﻓِﻰ ‪‬ﻋ‪‬ﻴِﻨ ‪‬‬
‫ﺕ ﻣِـ ‪‬ﻦ‬ ‫ﺖ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪،‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﹶﻻ ‪‬ﺗ ﹾﺄﺗ‪‬ﻮﺍ ﺍﹾﻟ‪‬ﺒﻴ‪‬ـﻮ ‪‬‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪،‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﺴ ٍﺮ‪ ،‬ﺭ ِ‬
‫ﷲ ‪‬ﺑ ِﻦ ‪‬ﺑ ‪‬‬
‫ﻭﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫‪٣٤١‬‬
‫ﹶﺃ‪‬ﺑﻮ‪‬ﺍِﺑﻬ‪‬ﺎ‪ ،‬ﻭﹶﻟ ِﻜ ِﻦ ﺍﹾﺋﺘ‪‬ﻮﻫ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﺟﻮ‪‬ﺍِﻧِﺒﻬ‪‬ﺎ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﺳﱢﻠﻤ‪‬ﻮﺍ ﹶﻓِﺈ ﹾﻥ ﹸﺃ ِﺫ ﹶﻥ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻓﹶﺎ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﺍ‪ ،‬ﻭﺇِﻻ ﻓﹶﺎ ‪‬ﺭ ِﺟﻌ‪‬ﻮﺍ‪.‬‬
‫ﺏ ِﻣ ‪‬ﻦ‬ ‫ﺴ‪‬ﺘ ﹾﻘِﺒ ِﻞ ﺍﹾﻟﺒ‪‬ﺎ ‪‬‬
‫ﺏ ﹶﻗ ‪‬ﻮ ٍﻡ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺴ ٍﺮ ﻗﹶﺎ ﹶﻝ ﻛﹶﺎ ﹶﻥ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ -
-‬ﺇﺫﹶﺍ ﹶﺃﺗ‪‬ﻰ ﺑ‪‬ﺎ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﺑ ‪‬‬
‫ﻼ ‪‬ﻡ ‪‬ﻋﻠﹶـ‪‬ﻴ ﹸﻜ ‪‬ﻢ‬ ‫ﺴﹶ‬ ‫ﻼ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺍﻟـ ‪‬‬ ‫ﺴﹶ‬ ‫ﺴ ِﺮ ‪‬ﻭ‪‬ﻳﻘﹸﻮ ﹸﻝ » ﺍﻟ ‪‬‬ ‫ِﺗ ﹾﻠﻘﹶﺎ ِﺀ ‪‬ﻭ ‪‬ﺟ ِﻬ ِﻪ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ِﻣ ‪‬ﻦ ‪‬ﺭ ﹾﻛِﻨ ِﻪ ﺍ َﻷ‪‬ﻳ ‪‬ﻤ ِﻦ ﹶﺃ ِﻭ ﺍ َﻷ‪‬ﻳ ‪‬‬
‫‪٣٤٢‬‬
‫ﻚ ﹶﺃ ﱠﻥ ﺍﻟﺪ‪‬ﻭ ‪‬ﺭ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ‪‬ﺳﺘ‪‬ﻮ ‪‬ﺭ‪.‬‬
‫«‪ .‬ﻭ ﹶﺫِﻟ ‪‬‬

‫‪ - ٣٣٩‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ ( ١٤٣٧)(١٠٩ / ٣) -‬ﺻﺤﻴﺢ ﻟﻐﲑﻩ‬

‫‪ - ٣٤٠‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪- (٦٢٤١) -‬ﺍﳌﺪﺭﻯ‪:‬ﻣﺸﻂ ﻟﻪ ﺃﺳﻨﺎﻥ ﻳﺴﲑﺓ‬
‫‪ - ٣٤١‬ﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ ﻛﺎﻣﻼ ‪ (٣٤٩٩)(٢١ / ٢) -‬ﺻﺤﻴﺢ‬
‫‪ - ٣٤٢‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ -‬ﺍﳌﻜﱰ ‪ ( ٥١٨٨) -‬ﺻﺤﻴﺢ‬
‫‪١٩٨‬‬
‫ﺨ ﹶﺬ ﹾﻓﺘ‪‬ـ ‪‬ﻪ‬
‫ﻚ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ِﺇ ﹾﺫ ٍﻥ‪،‬ﹶﻓ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﺍﹾﻟﻘﹶﺎ ِﺳ ِﻢ ‪ » -
-‬ﹶﻟ ‪‬ﻮ ﹶﺃ ﱠﻥ ﺍ ‪‬ﻣ ‪‬ﺮﹰﺃ ﺍ ﱠﻃﹶﻠ ‪‬ﻊ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫‪٣٤٣‬‬
‫ﺡ«‬ ‫ﻚ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬ ‫ﺕ ‪‬ﻋ‪‬ﻴ‪‬ﻨ ‪‬ﻪ‪،‬ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫ِﺑ ‪‬ﻌﺼ‪‬ﺎ ٍﺓ‪،‬ﹶﻓ ﹶﻔ ﹶﻘ ﹾﺄ ‪‬‬
‫ﻼ ِﺩ‪‬ﻳ ﹶﺔ ‪‬ﻭ ﹶﻻ‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﻗﹶﺎ ﹶﻝ‪ :‬ﻣ ِﻦ ﺍ ﱠﻃﹶﻠ ‪‬ﻊ ِﺇﻟﹶﻰ ﺩ‪‬ﺍ ِﺭ ﹶﻗ ‪‬ﻮ ٍﻡ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ِﺇ ﹾﺫِﻧ ِﻬ ‪‬ﻢ ﹶﻓ ﹶﻔ ﹶﻘﺆ‪‬ﻭﺍ ‪‬ﻋ‪‬ﻴ‪‬ﻨ ‪‬ﻪ‪،‬ﹶﻓ ﹶ‬
‫‪٣٤٤‬‬
‫ﺹ‪.‬‬ ‫ِﻗﺼ‪‬ﺎ ‪‬‬
‫)ﻭ( ﺃﻥ ﻳﺮﺟﻊ ﺇﺫﺍ ﻗﺎﻝ ﻟﻪ ﺭﺏ ﺍﳌﱰﻝ ﺍﺭﺟﻊ‪:‬‬
‫ﺴ‪‬ﺘ ﹾﺄﻧِـﺴ‪‬ﻮﺍ‬ ‫ﻟﻘﻮﻟﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪}:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﻟﹶﺎ ‪‬ﺗ ‪‬ﺪ ‪‬ﺧﻠﹸﻮﺍ ‪‬ﺑﻴ‪‬ﻮﺗ‪‬ﺎ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﺑﻴ‪‬ـﻮِﺗ ﹸﻜ ‪‬ﻢ ‪‬ﺣﺘ‪‬ـﻰ ‪‬ﺗ ‪‬‬
‫ﺠﺪ‪‬ﻭﺍ ﻓِﻴﻬ‪‬ﺎ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ﹶﻓﻠﹶـﺎ‬ ‫ﺴﱢﻠﻤ‪‬ﻮﺍ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﻫِﻠﻬ‪‬ﺎ ﹶﺫﻟِ ﹸﻜ ‪‬ﻢ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﱠﻟ ﹸﻜ ‪‬ﻢ ﹶﻟ ‪‬ﻌﱠﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ﹶﺬ ﱠﻛﺮ‪‬ﻭ ﹶﻥ )‪ (٢٧‬ﹶﻓﺈِﻥ ﱠﻟ ‪‬ﻢ ‪‬ﺗ ِ‬
‫‪‬ﻭ‪‬ﺗ ‪‬‬
‫‪‬ﺗ ‪‬ﺪ ‪‬ﺧﻠﹸﻮﻫ‪‬ﺎ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﺆ ﹶﺫ ﹶﻥ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭﺇِﻥ ﻗِﻴ ﹶﻞ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺍ ‪‬ﺭ ِﺟﻌ‪‬ﻮﺍ ﻓﹶﺎ ‪‬ﺭ ِﺟﻌ‪‬ﻮﺍ ‪‬ﻫ ‪‬ﻮ ﹶﺃ ‪‬ﺯﻛﹶﻰ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ِﺑﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ‬
‫‪‬ﻋﻠِﻴ ‪‬ﻢ{ )‪ (٢٨‬ﺳﻮﺭﺓ ﺍﻟﻨــﻮﺭ ‪.‬‬
‫ﻭﻋﻠﻰ ﺍﳌﺴﺘﺄﺫﻥ ﺃﻻ ﳚﺪ ﰲ ﺫﻟﻚ ﺣﺮﺟﹰﺎ ﻭﻻ ﻏﻀﺎﺿﺔ ﻻﻣﺘﺜﺎﻟﻪ ﺃﻣﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﰲ ﺍﻟﺮﺟﻮﻉ‪.‬‬
‫ﻫﺬﻩ ﺃﻫﻢ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﻹﺳﻼﻡ ﰲ ﺁﺩﺍﺏ ﺍﻻﺳﺘﺌﺬﺍﻥ‪،‬ﻓﻤﺎ ﻋﻠﻰ ﺍﳌﺮﺑﲔ ﺇﻻ ﺃﻥ ﻳﺘﻘﻴـﺪﻭﺍ‬
‫‪٣٤٥‬‬
‫‪‬ﺎ‪،‬ﻭﻳﻌﻠﹼﻤﻮﻫﺎ ﺃﻭﻻﺩﻫﻢ‪،‬ﻟﻴﻌﺘﺎﺩﻭﻫﺎ ﰲ ﺣﻴﺎ‪‬ﻢ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪،‬ﻭﰲ ﺗﻌﺎﻣﻠﻬﻢ ﻣﻊ ﺍﻟﻨﺎﺱ"‬
‫)‪ (٩‬ﺃﺩﺏ ﺍﳊﺪﻳﺚ‪:‬‬
‫" ﺇﻥ ﺍﻹﺳﻼﻡ ﻣﻨﻬﺎﺝ ﺣﻴﺎﺓ ﻛﺎﻣﻞ ﻓﻬﻮ ﻳﻨﻈﻢ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﰲ ﻛﻞ ﺃﻃﻮﺍﺭﻫﺎ ﻭﻣﺮﺍﺣﻠـﻬﺎ‪،‬ﻭﰲ‬
‫ﻛﻞ ﻋﻼﻗﺎ‪‬ﺎ ﻭﺍﺭﺗﺒﺎﻃﺎ‪‬ﺎ‪،‬ﻭﰲ ﻛﻞ ﺣﺮﻛﺎ‪‬ﺎ ﻭﺳﻜﻨﺎ‪‬ﺎ‪.‬ﻭﻣﻦ ﰒ ﻳﺘﻮﱃ ﺑﻴـﺎﻥ ﺍﻵﺩﺍﺏ ﺍﻟﻴﻮﻣﻴـﺔ‬
‫ﺍﻟﺼﻐﲑﺓ‪،‬ﻛﻤﺎ ﻳﺘﻮﱃ ﺑﻴﺎﻥ ﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﻌﺎﻣﺔ ﺍﻟﻜﺒﲑﺓ ﻭﻳﻨﺴﻖ ﺑﻴﻨﻬﺎ ﲨﻴﻌﺎ‪،‬ﻭﻳﺘﺠﻪ ‪‬ﺎ ﺇﱃ ﺍﻟﻠﹼـﻪ ﰲ‬
‫‪٣٤٦‬‬
‫ﺍﻟﻨﻬﺎﻳﺔ‪".‬‬
‫" ﻓﺎﻟﺮﺳﻮﻝ –
– ﱂ ﻳﺘﺮﻙ ﺃﻣﺮﹰﺍ ﺻﻐﲑﹰﺍ ﻛﺎﻥ ﺃﻡ ﻛﺒﲑﹰﺍ ﻳﺘﻌﻠﻖ ﺑﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﻭﺟﻌﻞ ﻟﻪ‬
‫ﺣﻜﻤﹰﺎ ﻭﺭﺃﻳﺎ‪،‬ﻛﺂﺩﺍﺏ ﺍﻟﻜﻼﻡ ﻭﺳﻠﻮﻙ ﺍﳊﺪﻳﺚ‪.‬‬

‫‪ - ٣٤٣‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪- ( ٦٩٠٢) -‬ﺧﺬﻑ‪:‬ﺭﻣﻰ ﺑﺎﳊﺼﻰ‬

‫‪ - ٣٤٤‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٦٠٠٤) (٣٥١ / ١٣) -‬ﺻﺤﻴﺢ‬
‫‪ - ٣٤٥‬ﺍﻧﻈﺮ ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﰲ ﺍﻹﺳﻼﻡ ﻟﻌﻠﻮﺍﻥ‬
‫‪ - ٣٤٦‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٢٥٣١ / ٤) -‬‬
‫‪١٩٩‬‬
‫ﻓﺎﳊﺪﻳﺚ ﻭﺳﻴﻠﺔ ﺍﻟﺘﻔﺎﻫﻢ ﺍﻷﺳﺎﺳﻴﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﻫﻮ ﻣﻔﺘﺎﺡ ﺍﻟﺸﺨﺼﻴﺔ ﻭﻋﻨﻮﺍ‪‬ـﺎ ﻭﺍﻟﻜﺎﺷـﻒ‬
‫ﻋﻨﻬﺎ‪،‬ﻓﺈﺫﺍ ﻋﺮﻑ ﺍﻟﻄﻔﻞ ﺃﺳﻠﻮﺏ ﺍﳊﺪﻳﺚ ﻭﺍﳊﻮﺍﺭ ﻣﻨﺬ ﺍﻟﺼﻐﺮ ﻓﺈﻧﻪ ﺳﻮﻑ ﻳﻜـﱪ ﻭﻳﻌـﺮﻑ‬
‫ﻛﻴﻒ ﻳ‪‬ﺤﺪ‪‬ﺙ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺍﳌﹸﺜﻠﻰ ﻭﺍﻟﱵ ﲢﻤﻞ ﺍﳌﻀﻤﻮﻥ ﺍﻟﻘﻴ‪‬ﻢ ﺍﻟﺮﺍﻗﻲ‪.‬‬
‫ﺇ ﱠﻥ ﺍﳊﺪﻳﺚ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﰲ ﺍﻹﺳﻼﻡ ﻟﻪ ﺃﺻﻮﻟﻪ ﻭﺁﺩﺍﺑﻪ‪،‬ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺍﻟﺘﻘﻴـﺪ ‪‬ـﺎ ﺇﺭﺿـﺎ ًﺀ ﷲ‬
‫ﻋﺰﻭﺟﻞ ﻭﲡﻨﺒﺎ ﻟﺴﺨﻄﻪ ﻭﻋﻘﺎﺑﻪ‪،‬ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﻳﺒﲔ ﻟﻨﺎ ﺍﻟﺮﺳـﻮﻝ  ﰲ ﺃﺣﺎﺩﻳـﺚ ﻋـﺪﺓ‬
‫ﺧﻄﻮﺭﺓ ﺍﻟﻠﺴﺎﻥ ﻭﻣﺎ ﻳﺆﺩﻱ ﺑﺼﺎﺣﺒﻪ ﺇﱃ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﳍﻼﻙ‪.‬‬
‫ﺖ ‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎ ﹶﻗﺮِﻳﺒ‪‬ـﺎ ِﻣﻨ‪‬ـ ‪‬ﻪ ‪‬ﻭ‪‬ﻧﺤ‪‬ـ ‪‬ﻦ‬ ‫ﺤ ‪‬‬ ‫ﺖ ‪‬ﻣ ‪‬ﻊ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻓِﻲ ‪‬ﺳ ﹶﻔ ٍﺮ‪،‬ﹶﻓﹶﺄﺻ‪‬ﺒ ‪‬‬ ‫‪‬ﻋ ‪‬ﻦ ‪‬ﻣﻌ‪‬ﺎ ِﺫ ‪‬ﺑ ِﻦ ‪‬ﺟ‪‬ﺒ ٍﻞ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛ‪‬ﻨ ‪‬‬
‫ﺖ‬
‫ﺠ‪‬ﻨ ﹶﺔ‪ ،‬ﻭ‪‬ﻳﺒ‪‬ﺎ ِﻋ ‪‬ﺪﻧِﻲ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِﺭ ‪.‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻟ ﹶﻘ ‪‬ﺪ ﺳ‪‬ـﹶﺄﹾﻟ ‪‬‬
‫ﷲ‪،‬ﹶﺃ ‪‬ﺧِﺒ ‪‬ﺮِﻧﻲ ِﺑ ‪‬ﻌ ‪‬ﻤ ٍﻞ ‪‬ﻳ ‪‬ﺪ ِﺧﹸﻠﻨِﻲ ﺍﹾﻟ ‪‬‬
‫ﺖ‪:‬ﻳ‪‬ﺎ ‪‬ﻧِﺒ ‪‬ﻲ ﺍ ِ‬
‫ﺴ ‪‬ﲑ‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫‪‬ﻧ ِ‬
‫ﺸ ِﺮ ‪‬ﻙ ﺑِـ ِﻪ ﺷ‪‬ـ‪‬ﻴﺌﹰﺎ‪ ،‬ﻭ‪‬ﺗﻘِﻴ ‪‬ﻢ‬
‫ﺴ ‪‬ﺮ ‪‬ﻩ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪،‬ﺗ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﺍﻟﻠﱠـ ‪‬ﻪ ‪‬ﻭ ﹶﻻ ﺗ‪‬ـ ‪‬‬
‫ﺴ ‪‬ﲑ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬‬ ‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋﻈِﻴ ٍﻢ‪ ،‬ﻭِﺇ‪‬ﻧ ‪‬ﻪ ﹶﻟ‪‬ﻴ ِ‬
‫ﺨﻴ‪‬ـ ِﺮ‬ ‫ﺏ ﺍﹾﻟ ‪‬‬ ‫ﻚ ‪‬ﻋﻠﹶﻰ ﹶﺃ‪‬ﺑﻮ‪‬ﺍ ِ‬
‫ﺖ‪،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ﹶﻻ ﹶﺃ ‪‬ﺩﱡﻟ ‪‬‬
‫ﺤ ‪‬ﺞ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ‪‬‬
‫ﻼ ﹶﺓ‪ ،‬ﻭ‪‬ﺗ ‪‬ﺆﺗِﻲ ﺍﻟ ‪‬ﺰﻛﹶﺎ ﹶﺓ‪ ،‬ﻭ‪‬ﺗﺼ‪‬ﻮ ‪‬ﻡ ‪‬ﺭ ‪‬ﻣﻀ‪‬ﺎ ﹶﻥ‪ ،‬ﻭ‪‬ﺗ ‪‬‬ ‫ﺼﹶ‬‫ﺍﻟ ‪‬‬
‫ﻑ ﺍﻟﱠﻠ‪‬ﻴ ِﻞ ﹸﺛ ‪‬ﻢ ﹶﻗ ‪‬ﺮﹶﺃ‪}:‬ﺗ‪‬ﺘﺠ‪‬ـﺎﻓﹶﻰ‬ ‫ﻼ ﹸﺓ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ِﻞ ﻓِﻲ ‪‬ﺟ ‪‬ﻮ ِ‬ ‫ﺻﹶ‬ ‫ﺨﻄِﻴﹶﺌ ﹶﺔ‪ ،‬ﻭ ‪‬‬
‫ﺼ ‪‬ﺪﹶﻗ ﹸﺔ ‪‬ﺗ ﹾﻄ ِﻔ ﹸﺊ ﺍﹾﻟ ‪‬‬
‫ﺼ ‪‬ﻮ ‪‬ﻡ ‪‬ﺟ‪‬ﻨ ﹲﺔ‪،‬ﻭ‪‬ﺍﻟ ‪‬‬ ‫؟‪:‬ﺍﻟ ‪‬‬
‫ﺱ ﺍ َﻷﻣ‪‬ـ ِﺮ ‪‬ﻭ ‪‬ﻋﻤ‪‬ـﻮ ِﺩ ِﻩ‬ ‫‪‬ﺟﻨ‪‬ﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬ﻤﻀ‪‬ﺎ ِﺟ ِﻊ{‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﺑﹶﻠ ﹶﻎ‪}:‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ{‪،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ﹶﻻ ﹸﺃ ‪‬ﺧِﺒ ‪‬ﺮ ‪‬ﻙ ِﺑ ‪‬ﺮﹾﺃ ِ‬
‫ﻼ ﹸﺓ‪ ،‬ﻭ ِﺫ ‪‬ﺭ ‪‬ﻭ ﹸﺓ‬
‫ﺼﹶ‬‫ﻼ ‪‬ﻡ ‪‬ﻭ ‪‬ﻋﻤ‪‬ﻮ ‪‬ﺩ ‪‬ﻩ ﺍﻟ ‪‬‬‫ﺱ ﺍ َﻷ ‪‬ﻣ ِﺮ ﺍ ِﻹ ‪‬ﺳ ﹶ‬ ‫ﷲ ‪.‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺭﹾﺃ ‪‬‬‫ﺖ‪:‬ﺑﻠﹶﻰ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫‪‬ﻭ ﹸﺫ ‪‬ﺭ ‪‬ﻭ ِﺓ ‪‬ﺳﻨ‪‬ﺎ ِﻣ ِﻪ ؟ ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﷲ ‪.‬ﹶﻓﹶﺄﺧ‪‬ـ ﹶﺬ‬ ‫ﺖ ﹶﻟ ‪‬ﻪ‪:‬ﺑﻠﹶﻰ ﻳ‪‬ـﺎ ‪‬ﻧﺒِـ ‪‬ﻲ ﺍ ِ‬ ‫ﻚ ﹸﻛﱢﻠ ِﻪ ؟ ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬‫ﻼ ِﻙ ﹶﺫِﻟ ‪‬‬ ‫ﺠﻬ‪‬ﺎ ‪‬ﺩ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ﹶﻻ ﹸﺃ ‪‬ﺧِﺒ ‪‬ﺮ ‪‬ﻙ ِﺑ ِﻤ ﹶ‬‫‪‬ﺳﻨ‪‬ﺎ ِﻣ ِﻪ ﺍﹾﻟ ِ‬
‫ﷲ‪ ،‬ﻭِﺇﻧ‪‬ﺎ ﹶﻟ ‪‬ﻤﺆ‪‬ﺍﺧ‪‬ـﺬﹸﻭ ﹶﻥ ِﺑﻤ‪‬ـﺎ ﻧ‪‬ـ‪‬ﺘ ﹶﻜﱠﻠ ‪‬ﻢ ﺑِـ ِﻪ ؟‬ ‫ﺖ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ﻚ ‪‬ﻫﺬﹶﺍ ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬ ‫ﻒ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬ ‫ِﺑِﻠﺴ‪‬ﺎِﻧ ِﻪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﹸﻛ ‪‬‬
‫ﺱ ﻓِﻲ ﺍﻟﻨ‪‬ﺎ ِﺭ ‪‬ﻋﻠﹶـﻰ ‪‬ﻭﺟ‪‬ـﻮ ِﻫ ِﻬ ‪‬ﻢ‪،‬ﹶﺃ ‪‬ﻭ ﻗﹶـﺎ ﹶﻝ‪ :‬ﻋﻠﹶـﻰ‬ ‫ﺐ ﺍﻟﻨ‪‬ﺎ ‪‬‬‫ﻚ ﻳ‪‬ﺎ ‪‬ﻣﻌ‪‬ﺎ ﹸﺫ‪ ،‬ﻭ ‪‬ﻫ ﹾﻞ ‪‬ﻳ ﹸﻜ ‪‬‬‫ﻚ ﹸﺃ ‪‬ﻣ ‪‬‬
‫ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﹶﺛ ِﻜﹶﻠ‪‬ﺘ ‪‬‬
‫‪٣٤٧‬‬
‫ﺴ‪‬ﻨِﺘ ِﻬ ‪‬ﻢ ؟‪.‬‬
‫‪‬ﻣﻨ‪‬ﺎ ِﺧ ِﺮ ِﻫ ‪‬ﻢ‪ِ،‬ﺇ ﱠﻻ ‪‬ﺣﺼ‪‬ﺎِﺋ ‪‬ﺪ ﹶﺃﹾﻟ ِ‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -  -‬ﻗﹶﺎ ﹶﻝ » ِﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﹶﻟ‪‬ﻴ‪‬ﺘ ﹶﻜﱠﻠ ‪‬ﻢ ﺑِﺎﹾﻟ ﹶﻜِﻠ ‪‬ﻤ ِﺔ ِﻣ ‪‬ﻦ ِﺭﺿ‪‬ـﻮ‪‬ﺍ ِﻥ ﺍﻟﻠﱠـ ِﻪ ﹶﻻ‬
‫ﻂ ﺍﻟﱠﻠ ِﻪ ﹶﻻ ‪‬ﻳ ﹾﻠﻘِﻰ ﹶﻟﻬ‪‬ـﺎ‬ ‫ﺨِ‬‫ﺕ‪ ،‬ﻭِﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﹶﻟ‪‬ﻴ‪‬ﺘ ﹶﻜﱠﻠ ‪‬ﻢ ﺑِﺎﹾﻟ ﹶﻜِﻠ ‪‬ﻤ ِﺔ ِﻣ ‪‬ﻦ ‪‬ﺳ ‪‬‬
‫‪‬ﻳ ﹾﻠﻘِﻰ ﹶﻟﻬ‪‬ﺎ ﺑ‪‬ﺎ ﹰﻻ‪،‬ﻳ ‪‬ﺮﹶﻓ ‪‬ﻊ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑﻬ‪‬ﺎ ‪‬ﺩ ‪‬ﺭﺟ‪‬ﺎ ٍ‬
‫‪٣٤٨‬‬
‫ﺑ‪‬ﺎ ﹰﻻ ‪‬ﻳ ‪‬ﻬﻮِﻯ ِﺑﻬ‪‬ﺎ ﻓِﻰ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ « ‪.‬‬
‫ﻕ‪،‬ﹶﻓ ‪‬ﻤ ‪‬ﺮ ِﺑ ِﻪ‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ‪‬ﻋ ﹾﻠ ﹶﻘ ‪‬ﻤ ﹶﺔ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺟ ‪‬ﺪ ِﻩ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ‪‬ﺟﻠﹸﻮﺳ‪‬ﺎ ﻓِﻲ ﺍﻟﺴ‪‬ﻮ ِ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﻚ ﹶﻟ‪‬ﺘ ‪‬ﺪ ‪‬ﺧ ﹸﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻫ ‪‬ﺆ ﹶﻻ ِﺀ‬
‫ﻚ ‪‬ﺣﻘ‪‬ﺎ‪ ،‬ﻭِﺇ‪‬ﻧ ‪‬‬
‫ﻑ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ‪:‬ﻳ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﹶﺃﺧِﻲ‪ِ،‬ﺇ ﱠﻥ ﹶﻟ ‪‬‬ ‫‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ِﺔ ﹶﻟ ‪‬ﻪ ‪‬ﺷ ‪‬ﺮ ‪‬‬

‫‪- ٣٤٧‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -٢٢٣٦٦ (٢٢٠١٦)(٣٥٠ / ٧) -‬ﺻﺤﻴﺢ ﻟﻐﲑﻩ‬

‫‪ - ٣٤٨‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ٦٤٧٨) -‬‬
‫‪٢٠٠‬‬
‫ﷲ‬
‫ﺐ ‪‬ﺭﺳ‪‬ـﻮ ِﻝ ﺍ ِ‬
‫ﺙ ﺻ‪‬ـﺎ ِﺣ ‪‬‬
‫ﻼ ﹶﻝ ﺑ‪‬ـ ‪‬ﻦ ﺍﹾﻟﺤ‪‬ـﺎ ِﺭ ِ‬
‫ﺖ ﺑِـ ﹶ‬
‫ﺍﹾﻟﹸﺄ ‪‬ﻣﺮ‪‬ﺍ ِﺀ‪ ،‬ﻭ‪‬ﺗ ﹶﻜﱠﻠ ‪‬ﻢ ِﻋﻨ‪‬ـ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ‪ ،‬ﻭِﺇﻧ‪‬ﻲ ﺳ‪‬ـ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺚ‬
‫ﺖ ‪‬ﺣﻴ‪‬ـ ﹸ‬ ‫ﷲ ‪،‬ﻳﻘﹸﻮ ﹸﻝ‪ِ:‬ﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﹶﻟ‪‬ﻴ‪‬ﺘ ﹶﻜﱠﻠ ‪‬ﻢ ﺑِﺎﹾﻟ ﹶﻜِﻠ ‪‬ﻤ ِﺔ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳﺮ‪‬ﺍﻫ‪‬ﺎ ‪‬ﺑﹶﻠ ‪‬ﻐ ‪‬‬ ‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫‪،‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺖ‬
‫ﺐ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ‪‬ﻪ ِﺑﻬ‪‬ﺎ ِﺭﺿ‪‬ﺎ ‪‬ﻩ ِﺇﻟﹶﻰ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ‪ ،‬ﻭِﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﹶﻟ‪‬ﻴﺘ‪ ‬ﹶﻜﱠﻠ ‪‬ﻢ ﺑِﺎﹾﻟ ﹶﻜِﻠ ‪‬ﻤ ِﺔ ﹶﻻ ‪‬ﻳﺮ‪‬ﺍﻫ‪‬ﺎ ‪‬ﺑﹶﻠﻐ‪‬ـ ‪‬‬
‫ﺖ‪،‬ﹶﻓ‪‬ﻴ ﹾﻜ‪‬ﺘ ‪‬‬
‫‪‬ﺑﹶﻠ ‪‬ﻐ ‪‬‬
‫ﺨ ﹶﻄ ‪‬ﻪ ِﺇﻟﹶﻰ ‪‬ﻳ ‪‬ﻮ ِﻡ ‪‬ﻳ ﹾﻠﻘﹶﺎ ‪‬ﻩ‪،‬ﻓﹶﺎ‪‬ﻧ ﹸﻈ ‪‬ﺮ ﻳ‪‬ﺎ ﺍﺑ‪‬ـ ‪‬ﻦ ﹶﺃﺧِـﻲ ﻣ‪‬ـﺎ ‪‬ﺗﻘﹸﻮ ﹸﻝ‪ ،‬ﻭﻣ‪‬ـﺎ‬ ‫ﺐ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑﻬ‪‬ﺎ ‪‬ﺳ ‪‬‬‫ﺖ‪،‬ﻳ ﹾﻜ‪‬ﺘ ‪‬‬ ‫ﺚ ‪‬ﺑﹶﻠ ‪‬ﻐ ‪‬‬
‫‪‬ﺣ‪‬ﻴ ﹸ‬
‫‪٣٤٩‬‬
‫ﺙ‪.‬‬ ‫ﻼ ِﻝ ‪‬ﺑ ِﻦ ﺍﹾﻟﺤ‪‬ﺎ ِﺭ ِ‬ ‫ﺖ ِﻣ ‪‬ﻦ ِﺑ ﹶ‬‫ﻼ ٍﻡ ﹶﻛِﺜ ٍﲑ ﹶﻗ ‪‬ﺪ ‪‬ﻣ‪‬ﻨ ‪‬ﻌﻨِﻲ ﻣ‪‬ﺎ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺏ ﹶﻛ ﹶ‬ ‫‪‬ﺗ ﹶﻜﱠﻠ ‪‬ﻢ‪،‬ﹶﻓ ‪‬ﺮ ‪‬‬
‫ﷲ  ‪‬ﻳﻘﹸﻮ ﹸﻝ‪ِ:‬ﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﹶﻟ‪‬ﻴ‪‬ﺘ ﹶﻜﻠﱠ ‪‬ﻢ ﺑِﺎﹾﻟ ﹶﻜِﻠ ‪‬ﻤ ِﺔ ‪‬ﻳ‪‬ﻨ ِﺰ ﹸﻝ ِﺑﻬ‪‬ﺎ ﻓِﻲ ﺍﻟﻨ‪‬ﺎ ِﺭ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ ِﻤ ‪‬ﻊ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫‪٣٥٠‬‬
‫ﺏ‪.‬‬
‫ﻕ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻐ ِﺮ ِ‬‫ﺸ ِﺮ ِ‬
‫ﹶﺃ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﻣ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺃﻣﺎ ﺁﺩﺍﺏ ﺍﳊﺪﻳﺚ ﻓﻬﻲ ﻋﻠﻰ ﺍﻟﺘﺎﱄ ‪:‬‬
‫)‪ (١‬ﺍﻟﺘﻤﻬﻞ ﺑﺎﻟﻜﻼﻡ ﺃﺛﻨﺎﺀ ﺍﳊﺪﻳﺚ ﺣﱴ ﻳﻔﻬﻢ ﺍﳌﺴﺘﻤﻊ ﺍﳌﺮﺍﺩ ‪،‬ﻣﻨﻪ ﻭﺃﻥ ﻳﻜـﻮﻥ ﺍﳊـﺪﻳﺚ‬
‫ﺸ ﹶﺔ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﺎ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪-‬‬
‫ﻣﻨﻈﻮﻣﹰﺎ ﻣﺮﺗﺒﹰﺎ ﻭﺍﺿﺢ ﺍﳌﻌﲎ ﻟﻴﻔﻬﻢ ﻣﻦ ﻛﺎﻥ ﺟﺎﻟﺴﺎ‪ .‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﺙ ‪‬ﺣﺪِﻳﺜﹰﺎ ﹶﻟ ‪‬ﻮ ‪‬ﻋ ‪‬ﺪ ‪‬ﻩ ﺍﹾﻟﻌ‪‬ﺎ ‪‬ﺩ َﻷ ‪‬ﺣﺼ‪‬ﺎ ‪‬ﻩ‪. ٣٥١‬‬
‫ﺤ ‪‬ﺪ ﹸ‬
‫
‪ -‬ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬‬
‫)‪ " (٢‬ﺃﻥ ﳛﺴﻦ ﺍﺧﺘﻴﺎﺭ ﺍﻷﻟﻔﺎﻅ ﻭﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﻨﺎﺳﺒﺔ ﺣﱴ ﻻ ﻳﻨﻔﺮ ﺍﳌـﺴﺘﻤﻌﲔ ﻭﻻ ﻳـﺰﻋﺞ‬
‫ﷲ‬
‫ﺍﳊﺎﺿﺮﻳﻦ ‪....،‬ﻭﺃﻥ ﻳﺒﺘﻌﺪ ﻋﻦ ﺍﻟﺘﺼﻨﻊ ﰲ ﺍﻟﻜﻼﻡ ﻭﺍﻟﺘﻜﻠﻴﻒ ﰲ ﻓﺼﺎﺣﺔ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫ﺾ ﺍﹾﻟ‪‬ﺒﻠِﻴـ ﹶﻎ ﻣِـ ‪‬ﻦ‬ ‫‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪،‬ﻓِﻴﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﻧ‪‬ﺎِﻓ ‪‬ﻊ‪،‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪ِ:‬ﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭﺟ‪‬ـ ﱠﻞ ﻳ‪‬ـ‪‬ﺒ ِﻐ ‪‬‬
‫‪٣٥٢‬‬
‫ﺨﱠﻠ ﹶﻞ ﺍﹾﻟﺒ‪‬ﺎِﻗ ‪‬ﺮ ﹸﺓ ِﺑِﻠﺴ‪‬ﺎِﻧﻬ‪‬ﺎ‪.‬‬‫ﺨﱠﻠ ﹸﻞ ِﺑِﻠﺴ‪‬ﺎِﻧ ِﻪ‪ ،‬ﹶﻛﻤ‪‬ﺎ ‪‬ﺗ ‪‬‬
‫ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ِﻝ‪،‬ﺍﱠﻟﺬِﻱ ‪‬ﻳ‪‬ﺘ ‪‬‬

‫‪ - ٣٤٩‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٢٨٧) (٥٢١ / ١) -‬ﺻﺤﻴﺢ‬

‫‪ - ٣٥٠‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٦٤٧٧) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ ( ٧٦٧٣) -‬ﺻﺤﻴﺢ ﺍﺑـﻦ ﺣﺒـﺎﻥ ‪/ ١٣) -‬‬
‫‪(٥٧٠٧)(١٥‬‬
‫‪ - ٣٥١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ٣٥٦٧) -‬‬
‫‪ - ٣٥٢‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ (٦٥٤٣)(٦٠٣ / ٢) -‬ﺻﺤﻴﺢ‬
‫ﺛﻜﻠﺘﻚ ﺃﻣﻚ ﺃﻱ ﻓﻘﺪﺗﻚ‪ .‬ﻭﻳﺮﻳﺪ ﺇﺫﺍ ﻛﻨﺖ ﻫﻜﺬﺍ ﻓﺎﳌﻮﺕ ﺧﲑ ﻟﻚ ﻟﺌﻼ ﺗﺰﺩﺍﺩ ﺳﻮﺀﺍ‪ .‬ﺍﺑﻦ ﺍﻷﺛﲑ‪:‬ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﳊـﺪﻳﺚ‬
‫‪.٢١٧ /١‬‬
‫‪٢٠١‬‬
‫)‪ (٣‬ﺍﳌﺨﺎﻃﺒﺔ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﺘﻔﻬﻢ‪:‬ﳚﺐ ﺃﻥ ﻻ ﳜﺎﻃﺐ ﺍﻟﻨﺎﺱ ﺇﻻ ﻋﻠﻰ ﻗﺪﺭ ﻋﻘـﻮﳍﻢ ﺑﺄﺳـﻠﻮﺏ‬
‫ﻳﺘﻤﺎﺷﻰ ﻭﺛﻘﺎﻓﺔ ﻣﻦ ﳜﺎﻃﺒﻬﻢ ﻭﻳﺘﻔﻖ ﻣﻊ ﻋﻘﻮﳍﻢ ﻭﻋﻠﻰ ﻗﺪﺭ ﻓﻬﻤﻬﻢ ﻭﺃﻋﻤﺎﺭﻫﻢ‪.‬ﻗﹶـﺎ ﹶﻝ ‪‬ﻋﻠِـ ‪‬ﻰ‬
‫‪٣٥٣‬‬
‫ﺏ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ"‬
‫ﺤﺒ‪‬ﻮ ﹶﻥ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹶﻜ ﱠﺬ ‪‬‬
‫ﺱ ِﺑﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ ِﺮﻓﹸﻮ ﹶﻥ‪،‬ﹶﺃ‪‬ﺗ ِ‬
‫‪ :‬ﺣ ‪‬ﺪﺛﹸﻮﺍ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫)‪ (٤‬ﳚﺐ ﺃﻥ ﻻ ﻳﺘﻜﻠﻢ ﻛﺜﲑﹰﺍ ﻭﺃﻥ ﻻ ﻳﻘﺎﻃﻊ ﻛﻼﻡ ﻏﲑﻩ‪،‬ﻭﺇﻥ ﺳﺒﻘﻪ ﺃﺣﺪ ﺇﱃ ﺍﳊﺪﻳﺚ ﻓﻌﻠﻴـﻪ‬
‫ﺃﻥ ﻻ ﻳﺘﺪﺧﻞ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﻨﺘﻬﻲ‪،‬ﻭﻋﻠﻰ ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﻜﻼﻡ ﺃﻥ ﻳﺴﺘﻮﺛﻖ ﻣﻦ ﻭﺿﻮﺡ ﺍﻟﻔﻜـﺮﺓ ﰲ‬
‫ﺫﻫﻨﻪ‪،‬ﻭﻋﻠﻰ ﺍﳌﺮﺀ ﺃﻥ ﻻ ﻳﺘﻜﻠﻢ ﺇﻻ ﺇﺫﺍ ﺩﻋﺖ ﺍﻟﻀﺮﻭﺭﺓ ﺇﱃ ﺫﻟﻚ ‪.‬‬
‫)‪ (٥‬ﺃﻻ ﻳﺮﻓﻊ ﺑﺎﻟﻜﻼﻡ ﺻﻮﺗﹰﺎ ﻣﺴﺘﻜﺮﻫﹰﺎ‪،‬ﻭﻻ ﻳﱰﻋﺞ ﻟﻪ ﺍﻧﺰﻋﺎﺟﹰﺎ ﻣﺴﺘﻬﺠﻨﺎ‪،‬ﻭﳍﺬﺍ ﺃﺩ‪‬ﺏ ﻟﻘﻤـﺎﻥ‬
‫ﺾ ﻣِﻦ‬
‫ﻀ ‪‬‬
‫ﻚ ﻭ‪‬ﺍ ﹾﻏ ‪‬‬
‫ﺸِﻴ ‪‬‬
‫ﺼ ‪‬ﺪ ﻓِﻲ ‪‬ﻣ ‪‬‬
‫ﺍﺑﻨﻪ ﰲ ﻫﺬﺍ ﺍﳋﺼﻮﺹ ﺑﻘﻮﻟﻪ ﻗﺎﻝ ﺗﻌﺎﱃ ﺣﻜﺎﻳﺔ ﻋﻦ ﻟﻘﻤﺎﻥ‪}:‬ﻭ‪‬ﺍ ﹾﻗ ِ‬
‫ﺤ ِﻤ ِﲑ{ )‪ (١٩‬ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥ‬ ‫ﺕ ﺍﹾﻟ ‪‬‬
‫ﺼ ‪‬ﻮ ‪‬‬
‫ﺕ ﹶﻟ ‪‬‬
‫ﺻﻮ‪‬ﺍ ِ‬‫ﻚ ِﺇ ﱠﻥ ﺃﹶﻧ ﹶﻜ ‪‬ﺮ ﺍﹾﻟﹶﺄ ‪‬‬
‫ﺻ‪ ‬ﻮِﺗ ‪‬‬
‫ﻁ‪،‬ﻭ‪‬ﻻ ‪‬ﺗﺒ‪‬ﺎِﻟ ﹾﻎ ﻓِـﻲ‬
‫ﻂ‪،‬ﻭﺍﻟﺴ‪‬ﺮﻳ ِﻊ ﺍ ﹸﳌ ﹾﻔ ِﺮ ِ‬
‫ﻚ‪ ،‬ﻋ ‪‬ﺪ ﹰﻻ ‪‬ﻭﺳ‪‬ﻄﹰﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ‪‬ﺒﻄِﻲ ِﺀ ﺍ ﹸﳌ‪‬ﺘﹶﺜ‪‬ﺒ ِ‬
‫ﺸِﻴ ‪‬‬
‫ﺶ ‪‬ﻣ ﹾﻘ‪‬ﺘﺼِﺪَﹰﺍ ﻓِﻲ ‪‬ﻣ ‪‬‬ ‫ﻭ‪‬ﺍﻣ ِ‬
‫ﻚ ﻓِﻴﻤ‪‬ﺎ ﻻ ﻓﹶﺎِﺋ ‪‬ﺪ ﹶﺓ ِﻣ‪‬ﻨ ‪‬ﻪ‪ ،‬ﻭﺣِﻴﻨ‪‬ﻤﺎ ﻻﹶ ‪‬ﺗﻜﹸـﻮ ﹶﻥ ‪‬ﻫﻨ‪‬ـﺎ ‪‬ﻙ ﺣ‪‬ﺎﺟ‪‬ـ ﹲﺔ ﺇِﱃ ‪‬ﺭﻓﹾـ ِﻊ‬ ‫ﺻ ‪‬ﻮ‪‬ﺗ ‪‬‬
‫ﻼ ِﻡ‪،‬ﻭ‪‬ﻻ ‪‬ﺗ ‪‬ﺮﹶﻓ ‪‬ﻊ ‪‬‬ ‫ﺍﻟ ﹶﻜ ﹶ‬
‫ﺲ ﺍﻟﺴ‪‬ﺎ ِﻣ ِﻊ ‪.‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ﹸﻟ ﹾﻘﻤ‪‬ﺎ ﹸﻥ ﹾﻻِﺑِﻨ ِﻪ ‪‬ﻣ‪‬ﻨﻔﱢﺮﹰﺍ ِﺇﻳ‪‬ـﺎ ‪‬ﻩ‬‫ﻂ ِﻟ‪‬ﻨ ﹾﻔ ِ‬
‫ﺴﹶ‬ ‫ﻚ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﹶﺃ ‪‬ﻭﹶﻗ ‪‬ﺮ ﻟِﻠ ‪‬ﻤ‪‬ﺘ ﹶﻜﱢﻠ ِﻢ‪،‬ﻭﹶﺃ‪‬ﺑ ‪‬‬
‫ﺕ‪ ،‬ﹶﻓ ﹶﺬِﻟ ‪‬‬
‫ﺍﻟﺼ‪‬ﻮ ِ‬
‫ﺻ ‪‬ﻮ‪‬ﺗ ‪‬ﻪ ﻋِﻨ ‪‬ﺪ ﺍﻟ‪‬ﻨﻬِﻴ ِﻖ‪،‬ﻭﻟ ِﻜ ‪‬ﻦ‬
‫ﳊﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﻳ ‪‬ﺮﹶﻓ ‪‬ﻊ ‪‬‬ ‫ﺻ ‪‬ﻮِﺗﻪِ ﺣِﻴﻨ‪‬ﻤﺎ ﹶﻻ ‪‬ﻳﻜﹸﻮ ﹸﻥ ‪‬ﻫﻨ‪‬ﺎ ‪‬ﻙ ﺣ‪‬ﺎ ‪‬ﺟ ﹰﺔ ﻟِﺬﻟِﻚ‪:‬ﺇِ ﱠﻥ ﺍ ِ‬ ‫ِﻣ ‪‬ﻦ ‪‬ﺭ ﹾﻓ ِﻊ ‪‬‬
‫‪٣٥٤‬‬
‫ﳊﻤ‪‬ﺎ ِﺭ ‪.‬‬‫ﻼ ‪‬ﻳﻠِﻴ ‪‬ﻖ ﺑﺎﻹِﻧﺴ‪‬ﺎ ِﻥ ﺍﻟﻌ‪‬ﺎِﻗ ِﻞ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻔ ‪‬ﻌ ﹶﻞ ِﻓ ‪‬ﻌ ﹶﻞ ﺍ ِ‬
‫ﺼ ‪‬ﺪ ‪‬ﺭ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻗﹶﺒﻴ ‪‬ﺢ ‪‬ﻣ‪‬ﻨ ﹶﻜ ‪‬ﺮ‪،‬ﻓﹶ ﹶ‬ ‫ﺕ ﺍﻟﺬِﻱ ‪‬ﻳ ‪‬‬ ‫ﺼ ‪‬ﻮ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﻓﺨﻔﺾ ﺍﻟﺼﻮﺕ ﻋﻨﺪ ﳏﺎﺩﺛﺔ ﺍﻟﻨـﺎﺱ ﻓﻴـﻪ ﺃﺩﺏ ﻭﺛﻘـﺔ ﺑﺎﻟﻨﻔﺲ‪،‬ﻭﺍﻃﻤﺌﻨـﺎﻥ ﺇﱃ ﺻـﺪﻕ‬
‫ﺍﳊﺪﻳﺚ‪،‬ﻭﺭﻓﻌﻪ ﺃﻱ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﺩﻟﻴﻞ ﻋﻠﻰ ﻓﻘﺪﺍﻥ ﺫﻟﻚ‪.‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮ ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﺍﻵﺑﺎﺀ ﻭﺍﳌﺮﺑﲔ ﺃﻥ ﻳﻌﻮﺩﻭﺍ ﺃﺑﻨﺎﺀﻫﻢ ﻭﺗﻼﻣﻴﺬﻫﻢ ﻋﻠﻰ ﺍﻻﻟﺘـﺰﺍﻡ‬
‫ﺑﺂﺩﺍﺏ ﺍﻹﺳﻼﻡ ﰲ ﺍﳊﺪﻳﺚ ﻣﻊ ﺍﻵﺧﺮﻳﻦ‪،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﳊﺪﻳﺚ ﺑﻘﺪﺭ ﻣﺎ ﺗﺪﻋﻮ ﺇﻟﻴﻪ ﺍﻟـﻀﺮﻭﺭﺓ‬
‫ﻭﺑﺸﺮﻁ ﻋﺪﻡ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﰲ ﻭﺟﻪ ﺍﳌﺨﺎﻃﺐ ﺣﱴ ﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﺼﺪﺭ ﺃﺫﻯ ﻣﻦ ﺍﳊﺪﻳﺚ‬
‫‪٣٥٥‬‬
‫ﺑﻐﲑ ﺩﺍﻉ ﺃﻭ ﻣﻦ ﺟﺮﺍﺀ ﺭﻓﻊ ﺍﻟﺼﻮﺕ‪.‬‬
‫)‪ (١٠‬ﻣﻦ ﺁﺩﺍﺏ ﺍﻟﺴﻼﻡ ‪:‬‬

‫‪ - ٣٥٣‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ١٢٧) -‬‬

‫‪ - ٣٥٤‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٣٣٦٩ / ١) -‬‬
‫‪- ٣٥٥‬ﺍﻧﻈﺮ ﻣﻌﺎﱂ ﺃﺻﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺧﻼﻝ ﻭﺻﺎﻳﺎ ﻟﻘﻤﺎﻥ‬
‫‪٢٠٢‬‬
‫ﻳﺒﺤﺚ ﺍﻟﻌﺎﱂ ﺍﻟﻴﻮﻡ ﻋﻦ ﺍﻟﺴﻼﻡ ﻛﺄﻗﺼﻰ ﻣﺎ ﻳﺘﻤﻨﺎﻩ ﺍﻹﻧﺴﺎﻥ‪،‬ﻭﻏﺎﻳﺔ ﻣﺎ ﺗﺮﺟﻮﻩ ﺍﻟﺒﺸﺮﻳﺔ‪،‬ﰲ ﺣﲔ‬
‫ﳒﺪ ﺃﻥ ﺍﻹﺳﻼﻡ ﻣﻨﺬ ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﻗﺮﻧﺎ ﻗﺪ ﳎﺪ ﺍﻟﺴﻼﻡ ﻭﻛﺮﻣﻪ‪،‬ﰒ ﺣﻘﻘﻪ ﻭﻧﺸﺮﻩ‪،‬ﺑﻌﺪ ﺃﻥ ﻏﺮﺳﻪ‬
‫ﰲ ﻗﻠﺐ ﻛﻞ ﻣﺴﻠﻢ ﻭﻋﻠﻰ ﻟﺴﺎﻧﻪ ﻭﰲ ﻛﻞ ﺃﻋﻤﺎﻟﻪ‪.‬‬
‫ﻗﺪﺱ ﺍﻟﺴﻼﻡ ﻓﺠﻌﻠﻪ ﺍﲰﺎ ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ﺍﳊﺴﲎ ﺍﻟﱵ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺪﻋﻮﻩ ‪‬ﺎ‪}:‬ﻫ‪‬ـ ‪‬ﻮ‬
‫ﺠﺒ‪‬ـﺎ ‪‬ﺭ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ﹶﻜﺒ‪‬ـ ‪‬ﺮ‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻬﻴ‪ِ ‬ﻤ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌﺰِﻳ ‪‬ﺰ ﺍﹾﻟ ‪‬‬
‫ﺱ ﺍﻟ ‪‬‬
‫ﻚ ﺍﹾﻟ ﹸﻘﺪ‪‬ﻭ ‪‬‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ﺍﱠﻟﺬِﻱ ﻟﹶﺎ ِﺇﹶﻟ ‪‬ﻪ ِﺇﻟﱠﺎ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ‪‬ﻤِﻠ ‪‬‬
‫ﺸ ِﺮﻛﹸﻮ ﹶﻥ { )‪ (٢٣‬ﺳﻮﺭﺓ ﺍﳊﺸﺮ‬ ‫‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﻭﺍﻟﺴﻼﻡ ﻫﻮ ﲢﻴﺔ ﺃﰊ ﺍﻟﺒﺸﺮ ﻫﺪﻳﺔ ﺯﻓﺘﻬﺎ ﻟﻪ ﺍﳌﻼﺋﻜﺔ ﺍﻷﺑﺮﺍﺭ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ـﻮ ﹸﻝ‬
‫ﺴﱢﻠ ‪‬ﻢ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺐ ﹶﻓ ‪‬‬
‫ﷲ ‪ :‬ﺧﹶﻠ ‪‬ﻖ ﺍﻟﱠﻠ ‪‬ﻪ ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ ﺻ‪‬ﻮ ‪‬ﺭِﺗ ِﻪ ‪‬ﻭﻃﹸﻮِﻟ ِﻪ ِﺳﺘ‪‬ﻮ ﹶﻥ ِﺫﺭ‪‬ﺍﻋ‪‬ﺎ‪،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﺧ ﹾﻠ ﹶﻘ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪:‬ﺍ ﹾﺫ ‪‬ﻫ ‪‬‬ ‫ﺍِ‬
‫ﺤﻴ‪‬ـ ﹸﺔ‬‫ﻚ ‪‬ﻭ‪‬ﺗ ِ‬‫ﺤ‪‬ﻴﺘ‪‬ـ ‪‬‬ ‫ﻚ ﹶﻓِﺈ‪‬ﻧﻬ‪‬ـﺎ ‪‬ﺗ ِ‬ ‫ﺤﻴ‪‬ﻮﻧ‪‬ـ ‪‬‬ ‫ﺱ‪،‬ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ِﻤ ‪‬ﻊ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬ ‫ﻼِﺋ ﹶﻜ ِﺔ ‪‬ﺟﻠﹸﻮ ‪‬‬ ‫ﻚ ﺍﻟ‪‬ﻨ ﹾﻔ ِﺮ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ﹶ‬‫ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﺠﻨ‪‬ـ ﹶﺔ‬
‫ﷲ‪.‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ ﹸﻜ ﱡﻞ ‪‬ﻣ ‪‬ﻦ ﻳ‪‬ـ ‪‬ﺪ ‪‬ﺧ ﹸﻞ ﺍﹾﻟ ‪‬‬
‫ﻼ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ﹶﻜ ‪‬ﻢ‪،‬ﹶﻓﺰ‪‬ﺍﺩ‪‬ﻭ ‪‬ﻩ‪ :‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹸﺔ ﺍ ِ‬‫ﺴﹶ‬ ‫ﺐ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺍﻟ ‪‬‬ ‫ﻚ‪.‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ ﹶﺬ ‪‬ﻫ ‪‬‬ ‫ﹸﺫ ‪‬ﺭ‪‬ﻳِﺘ ‪‬‬
‫‪٣٥٦‬‬
‫ﺺ ‪‬ﺣﺘ‪‬ﻰ ﺍﻵ ﹶﻥ‪.‬‬ ‫ﺨ ﹾﻠ ‪‬ﻖ ‪‬ﻳ‪‬ﻨ ﹸﻘ ‪‬‬ ‫‪‬ﻋﻠﹶﻰ ﺻ‪‬ﻮ ‪‬ﺭ ِﺓ ﺁ ‪‬ﺩ ‪‬ﻡ ﻃﹸﻮﹸﻟ ‪‬ﻪ ِﺳﺘ‪‬ﻮ ﹶﻥ ِﺫﺭ‪‬ﺍﻋ‪‬ﺎ‪ .‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ‪‬ﺰ ِﻝ ﺍﹾﻟ ‪‬‬
‫ﻭﳌﺎ ﺟﺎﺀﺕ ﺍﳌﻼﺋﻜﺔ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺗﺒﺸﺮﻩ ﺑﺈﺳﺤﺎﻕ ﻗﺪﻣﺖ ﺑﲔ ﻳـﺪﻳﻬﺎ ﻋﻨـﺪ‬
‫ﲔ )‪ِ (٢٤‬ﺇ ﹾﺫ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﺍ ‪‬ﻋﹶﻠﻴ‪‬ـ ِﻪ‬ ‫ﻒ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ﹾﻜ ‪‬ﺮ ِﻣ ‪‬‬
‫ﺿ‪‬ﻴ ِ‬
‫ﺚ ‪‬‬
‫ﺍﻟﺪﺧﻮﻝ ﲢﻴﺔ ﺍﻟﺴﻼﻡ‪ }:‬ﻫ ﹾﻞ ﹶﺃﺗ‪‬ﺎ ‪‬ﻙ ‪‬ﺣﺪِﻳ ﹸ‬
‫ﻓﹶﻘﹶﺎﻟﹸﻮﺍ ‪‬ﺳﻠﹶﺎﻣ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ‪‬ﺳﻠﹶﺎ ‪‬ﻡ ﹶﻗ ‪‬ﻮ ‪‬ﻡ ‪‬ﻣ‪‬ﻨ ﹶﻜﺮ‪‬ﻭ ﹶﻥ )‪] (٢٥‬ﺍﻟﺬﺍﺭﻳﺎﺕ‪. { [٢٥ - ٢٤:‬‬
‫ﺼﻠﱡﻮ ﹶﻥ ‪‬ﻋﻠﹶﻰ‬
‫ﻭﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻋﺒﺎﺩﻩ ﺑﺎﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻨﱯ  ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ‪ِ}:‬ﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﻣﻠﹶﺎِﺋ ﹶﻜ‪‬ﺘ ‪‬ﻪ ‪‬ﻳ ‪‬‬
‫ﺴﻠِﻴﻤ‪‬ﺎ{ )‪ (٥٦‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‪.‬‬ ‫ﺻﻠﱡﻮﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺳﱢﻠﻤ‪‬ﻮﺍ ‪‬ﺗ ‪‬‬ ‫ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬‬
‫ﺴ ﹾﻠ ِﻢ ﻛﹶﺂﻓﱠـ ﹰﺔ ‪‬ﻭ ﹶﻻ‬
‫ﻭﺍﻹﺳﻼﻡ ﻫﻮ ﺩﻳﻦ ﺍﻟﺴﻼﻡ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪}:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﺍ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﹾﺍ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﲔ{ )‪ (٢٠٨‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.‬ﻭﺍﻟﺴﻼﻡ ﻛﻠﻤﺔ ﻣﻘﺪﺳﺔ‬ ‫ﺸ‪‬ﻴﻄﹶﺎ ِﻥ ِﺇ‪‬ﻧ ‪‬ﻪ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭ ‪‬ﻣِﺒ ‪‬‬
‫ﺕ ﺍﻟ ‪‬‬
‫‪‬ﺗ‪‬ﺘِﺒﻌ‪‬ﻮﹾﺍ ‪‬ﺧ ﹸﻄﻮ‪‬ﺍ ِ‬
‫ﻳﻜﺮﺭﻫﺎ ﺍﳌﺴﻠﻢ ﰲ ﻛﻞ ﺻﻼﺓ ﻋﺪﺓ ﻣﺮﺍﺕ‪،‬ﰒ ﳜﺘﻢ ﺻﻼﺗﻪ ﺑﻘﻮﻟﻪ" ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪـﺔ ﺍﷲ‬
‫ﷲ‬
‫ﻼ ﺳ‪‬ـﹶﺄ ﹶﻝ ‪‬ﺭﺳ‪‬ـﻮ ﹶﻝ ﺍ ِ‬
‫ﷲ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺟ‪‬ـ ﹰ‬
‫ﻭﺑﺮﻛﺎﺗﻪ" ﻭﻫﻮ ﺧﲑ ﻣﺎ ﰲ ﺍﻹﺳﻼﻡ ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬

‫‪ - ٣٥٦‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٦٢٢٧) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ (٧٣٤٢) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪(٣٣ / ١٤) -‬‬
‫)‪(٦١٦٢‬‬
‫‪٢٠٣‬‬
‫ﺖ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻟﹶـ ‪‬ﻢ‬
‫ﻼ ‪‬ﻡ ‪‬ﻋﻠﹶـﻰ ﻣ‪‬ـ ‪‬ﻦ ‪‬ﻋ ‪‬ﺮﻓﹾـ ‪‬‬
‫ﺴﹶ‬‫ﻼ ِﻡ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﺗ ﹾﻄ ِﻌ ‪‬ﻢ ﺍﻟ ﱠﻄﻌ‪‬ﺎ ‪‬ﻡ‪ ،‬ﻭ‪‬ﺗ ﹾﻘ ‪‬ﺮﹸﺃ ﺍﻟ ‪‬‬
‫ﻱ ﺍ ِﻹ ‪‬ﺳ ﹶ‬
‫‪،‬ﹶﺃ ‪‬‬
‫‪٣٥٧‬‬
‫ﻑ‪.‬‬
‫‪‬ﺗ ‪‬ﻌ ِﺮ ‪‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻠﺴﻼﻡ ﻫﺬﻩ ﺍﻷﳘﻴﺔ ﰲ ﺍﻹﺳﻼﻡ‪،‬ﻓﺈﻥ ﻟﻪ ﺁﺩﺍﺑﺎ ﻛﺜﲑﺓ ﻋﻠﻰ ﺍﳌـﺴﻠﻢ ﺃﻥ ﻳﺮﺍﻋﻴﻬـﺎ ﰲ‬
‫ﻣﻌﺮﻓﺔ ﺃﺣﻜﺎﻣﻪ‪،‬ﻭﻛﻴﻔﻴﺔ ﺇﻟﻘﺎﺋﻪ‪،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻵﺩﺍﺏ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﻻ ﺗﺘﺮﻙ ﻧﻘﲑﺍ ﻭﻻ ﻓﺘﻴﻼ ﻭﻻ‬
‫ﻗﻄﻤﲑﺍ‪:‬‬
‫)‪ (١‬ﺃﻥ ﻳﺮﺳﺦ ﰲ ﻧﻔﺴﻪ ﺃﻥ ﺍﻟﺘﺤﻴﺔ ﻣﻦ ﺷﺄ‪‬ﺎ ﺃﻥ ﺗﺆﻟﻒ ﺍﻟﻘﻠﻮﺏ ﻭﺗﻘـﻮﻱ ﺍﻟـﺼﻼﺕ‪،‬ﻭﻫﻲ‬
‫ﷲ
‪:‬ﻭ‪‬ﺍﱠﻟﺬِﻱ ‪‬ﻧ ﹾﻔﺴِﻲ ِﺑ‪‬ﻴ ِﺪ ِﻩ‬ ‫ﻣﻈﻬﺮ ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﳌﺪﻧﻴ‪‬ﺔ ﺍﻟﺴﻠﻴﻤﺔ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﺠ‪‬ﻨ ﹶﺔ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬ﺆ ِﻣﻨ‪‬ﻮﺍ‪ ،‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﺆ ِﻣﻨ‪‬ﻮﺍ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗﺤ‪‬ﺎﺑ‪‬ﻮﺍ‪،‬ﹶﺃ ﹶﻻ ﹶﺃ ‪‬ﺩﱡﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﹶﺃﻣ‪‬ـ ٍﺮ ِﺇﺫﹶﺍ ﹶﻓ ‪‬ﻌ ﹾﻠ‪‬ﺘﻤ‪‬ـﻮ ‪‬ﻩ‬
‫ﹶﻻ ‪‬ﺗ ‪‬ﺪ ‪‬ﺧﻠﹸﻮﺍ ﺍﹾﻟ ‪‬‬
‫‪٣٥٨‬‬
‫ﻼ ‪‬ﻡ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ﹸﻜ ‪‬ﻢ‪.‬‬
‫ﺴﹶ‬‫‪‬ﺗﺤ‪‬ﺎ‪‬ﺑ‪‬ﺒ‪‬ﺘ ‪‬ﻢ ؟ ﹶﺃ ﹾﻓﺸ‪‬ﻮﺍ ﺍﻟ ‪‬‬
‫ﺴ ‪‬ﺪ‪،‬ﻭ‪‬ﺍﹾﻟ‪‬ﺒﻐ‪‬ـﻀ‪‬ﺎ ُﺀ‬‫ﺤ‪‬‬ ‫ﺏ ِﺇﹶﻟ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺩ‪‬ﺍ ُﺀ ﺍﹾﻟﹸﺄ ‪‬ﻣ ِﻢ ِﻣ ‪‬ﻦ ِﻗ‪‬ﺒِﻠ ﹸﻜ ‪‬ﻢ‪:‬ﺍﹾﻟ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﺍﻟ ‪‬ﺰ‪‬ﺑ‪‬ﻴ ِﺮ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬ﻌﻮ‪‬ﺍ ِﻡ‪،‬ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﻗﹶﺎ ﹶﻝ‪ ":‬ﺩ ‪‬‬
‫ﺠﻨ‪‬ـ ﹶﺔ‬‫ﺤِﻠ ‪‬ﻖ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ‪،‬ﻭ‪‬ﺍﱠﻟﺬِﻱ ‪‬ﻧ ﹾﻔﺴِﻲ ِﺑ‪‬ﻴ ِﺪ ِﻩ ﻟﹶﺎ ‪‬ﺗ ‪‬ﺪ ‪‬ﺧﻠﹸﻮﺍ ﺍﹾﻟ ‪‬‬ ‫ﺸ ‪‬ﻌ ‪‬ﺮ‪ ،‬ﻭﹶﻟ ِﻜ‪‬ﻨ ‪‬ﻪ ‪‬ﻳ ‪‬‬
‫ﺤِﻠ ‪‬ﻖ ﺍﻟ ‪‬‬ ‫ِﻫ ‪‬ﻲ ﺍﹾﻟﺤ‪‬ﺎِﻟ ﹶﻘ ﹸﺔ‪،‬ﻟﹶﺎ ﹶﺃﻗﹸﻮ ﹸﻝ‪:‬ﺗ ‪‬‬
‫‪٣٥٩‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ﹸﻜ ‪‬ﻢ "‬ ‫ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬ﺆ ِﻣﻨ‪‬ﻮﺍ‪ ،‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬ﺆ ِﻣﻨ‪‬ﻮﺍ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗﺤ‪‬ﺎﺑ‪‬ﻮﺍ‪،‬ﹶﺃﻟﹶﺎ ﹸﺃ ‪‬ﺧِﺒ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ِﺑﻤ‪‬ﺎ ‪‬ﻳﹶﺜ‪‬ﺒ ‪‬‬
‫ﺖ ﹶﺫﺍ ‪‬ﻙ ﹶﻟ ﹸﻜ ‪‬ﻢ ؟ ﹶﺃ ﹾﻓﺸ‪‬ﻮﺍ ﺍﻟ ‪‬‬ ‫‪‬‬
‫ﺐ ﺍﶈﺒـﺔ‬ ‫)‪ (٢‬ﺃﻥ ﻳﻌﻠﻤﻪ ﺻﻴﻐﺔ ﺍﻟﺴﻼﻡ‪،‬ﻭﻫﻲ ) ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ( ﻓﻬﻲ ﲡﻠ ‪‬‬
‫ﻼ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ‪،‬ﹶﻓ ‪‬ﺮ ‪‬ﺩ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‬
‫ﺴﹶ‬‫ﻼ ﺟ‪‬ﺎ َﺀ ِﺇﻟﹶﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺍﻟ ‪‬‬ ‫ﻭﺗﻘﻮﻱ ﻋ‪‬ﺮﻯ ﺍﳌﻮﺩﺓ‪.‬ﻓ ‪‬ﻌ ‪‬ﻦ ِﻋ ‪‬ﻤﺮ‪‬ﺍ ﹶﻥ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺭ ‪‬ﺟ ﹰ‬
‫ﺲ‬
‫ﷲ‪ ،‬ﹶﻓ ‪‬ﺮ ‪‬ﺩ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺛﹸـ ‪‬ﻢ ‪‬ﺟﻠﹶـ ‪‬‬ ‫ﻼ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹸﺔ ﺍ ِ‬
‫ﺴﹶ‬‫ﺸ ‪‬ﺮ ‪.‬ﹸﺛ ‪‬ﻢ ﺟ‪‬ﺎ َﺀ ﺁ ‪‬ﺧ ‪‬ﺮ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺍﻟ ‪‬‬
‫ﺲ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻋ ‪‬‬
‫ﹸﺛ ‪‬ﻢ ‪‬ﺟﹶﻠ ‪‬‬
‫ﺲ‬
‫ﷲ ‪‬ﻭ‪‬ﺑ ‪‬ﺮﻛﹶﺎ‪‬ﺗ ‪‬ﻪ ﹶﻓ ‪‬ﺮ ‪‬ﺩ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﺟﻠﹶـ ‪‬‬
‫ﻼ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹸﺔ ﺍ ِ‬
‫ﺴﹶ‬ ‫ﺸﺮ‪‬ﻭ ﹶﻥ ‪.‬ﹸﺛ ‪‬ﻢ ﺟ‪‬ﺎ َﺀ ﺁ ‪‬ﺧ ‪‬ﺮ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺍﻟ ‪‬‬ ‫ﹶﻓﻘﹶﺎ ﹶﻝ‪ِ :‬ﻋ ‪‬‬
‫‪٣٦٠‬‬
‫ﻼﺛﹸﻮ ﹶﻥ‪.‬‬ ‫ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﹶﺛ ﹶ‬
‫ﷲ ‪‬ﻭ‪‬ﺑ ‪‬ﺮﻛﹶﺎﺗ‪‬ـ ‪‬ﻪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹸﺔ ﺍ ِ‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﺮ ‪‬ﻭ ﹶﺓ ‪‬ﺑ ِﻦ ﺍﻟ ‪‬ﺰ‪‬ﺑ‪‬ﻴ ِﺮ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺭ ‪‬ﺟﻠﹰﺎ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺍﻟ ‪‬‬
‫‪٣٦١‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ﺍ‪‬ﻧ‪‬ﺘﻬ‪‬ﻰ ِﺇﻟﹶﻰ‪ :‬ﻭ‪‬ﺑ ‪‬ﺮﻛﹶﺎ‪‬ﺗ ‪‬ﻪ "‬
‫ﻀﻠﹰﺎ‪ِ،‬ﺇ ﱠﻥ ﺍﻟ ‪‬‬
‫‪‬ﻋ ‪‬ﺮ ‪‬ﻭ ﹸﺓ‪ ":‬ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ﹶﻟﻨ‪‬ﺎ ﹶﻓ ‪‬‬

‫‪ - ٣٥٧‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ (١٢) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ (١٦٩) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪(٥٠٥)(٢٥٨ / ٢) -‬‬
‫‪ - ٣٥٨‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ ( ٢٠٣) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪(٢٣٦)(٤٧٢ / ١) -‬‬
‫‪ - ٣٥٩‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ ( ٨٣٧٣)(١٨٢ / ١١) -‬ﺻﺤﻴﺢ ﻟﻐﲑﻩ‬
‫‪ - ٣٦٠‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -٢٠١٩٠ (١٩٩٤٨)(٧٠٨ / ٦) -‬ﺻﺤﻴﺢ‬
‫‪ - ٣٦١‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ ( ٨٦٧٥)(٣٦٤ / ١١) -‬ﺻﺤﻴﺢ‬
‫‪٢٠٤‬‬
‫ﻚ ﹶﺃﺧ‪‬ـﻮ ‪‬ﻙ‬
‫ﺴ ‪‬ﻦ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﻗﹶﺎ ﹶﻝ‪:‬ﻳﻘﹸﻮ ﹸﻝ‪ِ":‬ﺇﺫﹶﺍ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪‬ﻋﹶﻠﻴ‪‬ـ ‪‬‬
‫ﺤﻴ‪‬ﻮﺍ ِﺑﹶﺄ ‪‬ﺣ ‪‬‬
‫ﺴ ِﻦ‪،‬ﻓِﻲ ﹶﻗ ‪‬ﻮِﻟ ِﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ‪ :‬ﹶﻓ ‪‬‬
‫ﺤ‪‬‬‫ﻭ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬‬
‫ﷲ‪،‬ﹶﺃ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩﻫ‪‬ﺎ‪،‬ﺗﻘﹸﻮ ﹸﻝ ِﺇ ﹾﻥ ﻟﹶـ ‪‬ﻢ ‪‬ﻳﻘﹸـ ﹾﻞ‬ ‫ﻚ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹸﺔ ﺍ ِ‬ ‫ﺴﻠﹶﺎ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫ﻚ‪،‬ﹶﻓ ﹸﻘ ﹾﻞ ﹶﻟ ‪‬ﻪ‪:‬ﺍﻟ ‪‬‬‫ﺴﻠﹶﺎ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬ ‫ﺴِﻠ ‪‬ﻢ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺍﻟ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫‪٣٦٢‬‬
‫ﻚ"‬‫ﺴﻠﹶﺎ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ‪ ،‬ﹶﻛﻤ‪‬ﺎ ‪‬ﺳﱠﻠ ‪‬ﻢ‪ ،‬ﻭﻟﹶﺎ ‪‬ﺗ ﹸﻘ ﹾﻞ‪ :‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫ﷲ‪،‬ﹶﻓ ‪‬ﺮ ‪‬ﺩ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﻛﻤ‪‬ﺎ ﻗﹶﺎ ﹶﻝ‪:‬ﺍﻟ ‪‬‬
‫ﻚ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹸﺔ ﺍ ِ‬ ‫ﻚ‪:‬ﺍﻟ ‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬ ‫ﹶﻟ ‪‬‬
‫)‪ (٣‬ﺃﻥ ﻳﻌﻠﻤﻪ ﺃﻥ ﺍﻟﺴﻼﻡ ﺳﻨﺔﱞ ﻣﺆﻛﺪﺓ‪،‬ﻭﺃﻣ‪‬ﺎ ﺭﺩ‪‬ﻩ ﻓﻬﻮ ﻓﺮﺽ ﻻﺯﻡ "‪ ٣٦٣‬ﻟﻘﻮﻟﻪ ﺗﻌـﺎﻝ‪ }:‬ﻭِﺇﺫﹶﺍ‬
‫ﺴ ‪‬ﻦ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﹶﺃ ‪‬ﻭ ‪‬ﺭﺩ‪‬ﻭﻫ‪‬ﺎ ِﺇ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﺣ‪‬ـﺴِﻴﺒ‪‬ﺎ{ )‪(٨٦‬‬ ‫ﺤﻴ‪‬ﻮﺍﹾ ِﺑﹶﺄ ‪‬ﺣ ‪‬‬ ‫ﺤ‪‬ﻴ ٍﺔ ﹶﻓ ‪‬‬
‫‪‬ﺣ‪‬ﻴ‪‬ﻴﺘ‪‬ﻢ ِﺑ‪‬ﺘ ِ‬
‫ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‬
‫ﻀ ﹶﻞ ِﻣ‪‬ﻨ ‪‬ﻪ‪،‬ﹶﺃ ‪‬ﻭ ‪‬ﺭﺩ‪‬ﻭﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﺑ ِﻤﹾﺜ ِﻞ ﻣ‪‬ﺎ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ )‬
‫ﻼ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﺑﹶﺄ ﹾﻓ ‪‬‬
‫ﺴﹶ‬‫‪‬ﻭِﺇﺫﹶﺍ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﹶﺃ ‪‬ﺣ ‪‬ﺪ‪ ،‬ﹶﻓ ‪‬ﺮﺩ‪‬ﻭﺍ ﺍﻟ ‪‬‬
‫ﷲ ‪‬ﻭ‪‬ﺑ ‪‬ﺮﻛﹶﺎﺗ‪‬ـ ‪‬ﻪ (‬ ‫ﻼ ‪‬ﻡ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣﻤ‪‬ـ ﹸﺔ ﺍ ِ‬ ‫ﺴﹶ‬ ‫ﲔ‪ :‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴﻜﹸ ‪‬ﻢ ﺍﻟ ‪‬‬‫ﻼ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﹶﻓ ‪‬ﺮﺩ‪‬ﻭﺍ ‪‬ﻋﻠﹶﻴ ِﻪ ﻗﹶﺎِﺋِﻠ ‪‬‬
‫ﺴﹶ‬ ‫َﹶﻓِﺈﺫﹶﺍ ﻗﹶﺎ ﹶﻝ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺍﻟ ‪‬‬
‫‪٣٦٤‬‬
‫ﺿ ﹲﺔ ‪.‬‬
‫‪.‬ﻓﹶﺎﻟ ‪‬ﺰﻳ‪‬ﺎ ‪‬ﺩ ﹸﺓ ‪‬ﻣ‪‬ﻨﺪ‪‬ﻭ‪‬ﺑ ﹲﺔ‪،‬ﻭ‪‬ﺍ ﹸﳌﻤ‪‬ﺎﹶﺛﹶﻠ ﹸﺔ ‪‬ﻣ ﹾﻔﺮ‪‬ﻭ ‪‬‬
‫)‪ " (٤‬ﺃﻥ ﻳ‪‬ﺴﻠﻢ ﺍﻟﻘﺎﺩﻡ ﻋﻠﻰ ﻣﻦ ﻳﻘـﺪﻡ ﻋﻠﻴـﻪ‪،‬ﻭﺍﻟﺮﺍﻛﺐ ﻋﻠـﻰ ﺍﳌﺎﺷﻲ‪،‬ﻭﺍﳌﺎﺷـﻲ ﻋﻠـﻰ‬
‫ﺖ ‪‬ﻣ ‪‬ﻮﻟﹶﻰ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ِﻦ ‪‬ﺯ‪‬ﻳ ٍﺪ ﹶﺃﻧ‪‬ـ ‪‬ﻪ‬
‫ﺍﻟﻘﺎﻋﺪ‪،‬ﻭﺍﻟﻘﻠﻴﻞ ﻋﻠﻰ ﺍﻟﻜﺜﲑ‪،‬ﻭﺍﻟﺼﻐﲑ ﻋﻠﻰ ﺍﻟﻜﺒﲑ‪،‬ﻋﻦ ﺛﹶﺎِﺑ ‪‬‬
‫ﺐ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻤ‪‬ﺎﺷِﻰ‪،‬ﻭ‪‬ﺍﹾﻟﻤ‪‬ﺎﺷِﻰ ‪‬ﻋﻠﹶﻰ‬ ‫ﺴﱢﻠ ‪‬ﻢ ﺍﻟﺮ‪‬ﺍ ِﻛ ‪‬‬ ‫‪‬ﺳ ِﻤ ‪‬ﻊ ﹶﺃﺑ‪‬ﺎ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -
-‬ﻳ ‪‬‬
‫ﺍﹾﻟﻘﹶﺎ ِﻋ ِﺪ‪،‬ﻭ‪‬ﺍﹾﻟ ﹶﻘﻠِﻴ ﹸﻞ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ﹶﻜِﺜ ِﲑ « ‪.٣٦٥‬‬
‫ﺴﱢﻠ ‪‬ﻢ‬
‫ﻭ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﺟ ‪‬ﺮ‪‬ﻳ ٍﺞ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧِﻲ ﹶﺃﺑ‪‬ﻮ ﺍﻟ ‪‬ﺰ‪‬ﺑ‪‬ﻴ ِﺮ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ ِﻤ ‪‬ﻊ ﺟ‪‬ﺎِﺑﺮ‪‬ﺍ ‪‬ﻳﻘﹸﻮ ﹸﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ
‪:‬ﻳ‪‬ـ ‪‬‬
‫‪٣٦٦‬‬
‫ﻀ ﹸﻞ "‬
‫ﺐ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻤ‪‬ﺎﺷِﻲ‪،‬ﻭ‪‬ﺍﹾﻟﻤ‪‬ﺎﺷِﻲ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻘﹶﺎ ِﻋ ِﺪ‪،‬ﻭ‪‬ﺍﹾﻟﻤ‪‬ﺎ ِﺷﻴ‪‬ﺎ ِﻥ ﹶﺃ‪‬ﻳ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﺑ ‪‬ﺪﹶﺃ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﹶﺃ ﹾﻓ ‪‬‬ ‫ﺍﻟﺮ‪‬ﺍ ِﻛ ‪‬‬
‫‪٣٦٧‬‬
‫)‪ (٥‬ﺃﻥ ﻧﻌﻠﻤﻪ ﺇﺫﺍ ﺩﺧﻞ ﻋﻠﻰ ﺃﻫﻞ ﺑﻴﺘﻪ‪،‬ﺃﻥ ﻳﻠﻘﻲ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ "‬
‫ﻚ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﻟِﻰ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -
-‬ﻳ‪‬ﺎ ‪‬ﺑ‪‬ﻨ ‪‬ﻰ ِﺇﺫﹶﺍ‬ ‫ﺲ ‪‬ﺑ ‪‬ﻦ ﻣ‪‬ﺎِﻟ ٍ‬‫ﺐ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﺴ‪‬ﻴ ِ‬‫‪‬ﻋ ‪‬ﻦ ‪‬ﺳﻌِﻴ ِﺪ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫‪٣٦٨‬‬
‫ﻚ «‪.‬‬ ‫ﻚ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﻫ ِﻞ ‪‬ﺑ‪‬ﻴِﺘ ‪‬‬
‫ﺴﱢﻠ ‪‬ﻢ ‪‬ﻳﻜﹸﻮ ﹸﻥ ‪‬ﺑ ‪‬ﺮ ﹶﻛ ﹰﺔ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫ﻚ ﹶﻓ ‪‬‬‫ﺖ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﻫِﻠ ‪‬‬ ‫‪‬ﺩ ‪‬ﺧ ﹾﻠ ‪‬‬

‫‪ - ٣٦٢‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ ( ٨٦٧٣) (٣٦٣ / ١١) -‬ﺣﺴﻦ‬

‫‪ - ٣٦٣‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪٣٣٢-٣٣٠‬‬
‫‪ - ٣٦٤‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٥٧٩ / ١) -‬‬
‫‪ - ٣٦٥‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٦٢٣٢) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪(٥٧٧٢) -‬‬
‫‪ - ٣٦٦‬ﻛﺸﻒ ﺍﻷﺳﺘﺎﺭ ‪ (٢٠٠٦)(٤٢٠ / ٢) -‬ﺻﺤﻴﺢ‬
‫‪ - ٣٦٧‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪٣٣٢‬‬
‫‪ - ٣٦٨‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٢٩١٥) -‬ﺣﺴﻦ‬
‫‪٢٠٥‬‬
‫ﺴﱢﻠ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ‪،‬ﻳ ﹾﻜﹸﺜ ‪‬ﺮ‬
‫ﻚ‪،‬ﹶﻓ ‪‬‬
‫ﺖ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﻫِﻠ ‪‬‬
‫ﺲ‪ِ،‬ﺇﺫﹶﺍ ‪‬ﺩ ‪‬ﺧ ﹾﻠ ‪‬‬
‫ﺲ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ﻟِﻲ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪ ":‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ٍ‬
‫‪٣٦٩‬‬
‫ﻚ"‬‫‪‬ﺧ‪‬ﻴ ‪‬ﺮ ‪‬ﺑ‪‬ﻴِﺘ ‪‬‬
‫ﺤ‪‬ﻴ ﹰﺔ ِﻣ ‪‬ﻦ ﻋِ‪‬ﻨ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻣﺒ‪‬ﺎ ‪‬ﺭ ﹶﻛ ﹰﺔ ﹶﻃ‪‬ﻴ‪‬ﺒ ﹰﺔ ﻗﹶﺎ ﹶﻝ‪:‬ﻣ‪‬ﺎ‬
‫ﺴﱢﻠ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﺗ ِ‬
‫ﻚ ﹶﻓ ‪‬‬‫ﺖ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﻫِﻠ ‪‬‬ ‫ﻭﻋﻨﻪ ﺟ‪‬ﺎِﺑ ‪‬ﺮ ﻗﺎﻝ‪ِ:‬ﺇﺫﹶﺍ ‪‬ﺩ ‪‬ﺧ ﹾﻠ ‪‬‬
‫ﺴ ‪‬ﻦ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﹶﺃ ‪‬ﻭ ‪‬ﺭﺩ‪‬ﻭﻫ‪‬ﺎ ِﺇ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺤﻴ‪‬ﻮﹾﺍ ِﺑﹶﺄ ‪‬ﺣ ‪‬‬ ‫ﺤ‪‬ﻴ ٍﺔ ﹶﻓ ‪‬‬
‫‪‬ﺭﹶﺃ‪‬ﻳ‪‬ﺘ ‪‬ﻪ ِﺇﻟﱠﺎ ﻳ‪‬ﻮ ِﺟ‪‬ﺒ ‪‬ﻪ ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ‪ }:‬ﻭِﺇﺫﹶﺍ ‪‬ﺣ‪‬ﻴ‪‬ﻴﺘ‪‬ﻢ ِﺑ‪‬ﺘ ِ‬
‫‪٣٧٠‬‬
‫ﹸﻛ ﱢﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﺣﺴِﻴﺒ‪‬ﺎ{ )‪ (٨٦‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‬
‫)‪ (١١‬ﺃﺩﺏ ﻣﻈﻬﺮ ﺍﻟﻄﻔﻞ‪:‬‬
‫" ﻣﻈﻬﺮ ﻳﺘﻌﻠﻖ ﺑﺸﻌﺮ ﺍﻟﻄﻔﻞ ﻭﺣﻼﻗﺘﻪ ﻭﻣﻈﻬﺮ ﻟﺒﺎﺳﻪ ﻭﻟﻮﻧﻪ ﻭﺧﺮﻭﺟﻪ ﺑﻪ ﰲ ﺍﻟﻄﺮﻳﻖ ‪،‬ﺑﺎﻟﻨـﺴﺒﺔ‬
‫ﻟﻠﻮﻟﺪ ‪‬ﻰ ﺍﻟﺮﺳﻮﻝ –
– ﻋﻦ ﺣﻠﻖ ﺑﻌﺾ ﺍﻟﺸﻌﺮ ﻭﺗﺮﻙ ﺑﻌﻀﻪ ‪.‬ﻓ ‪‬ﻌ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻲ‬
‫‪٣٧١‬‬
‫ﺾ ‪‬ﺷ ‪‬ﻌ ِﺮ ِﻩ‪.‬‬
‫ﺼِﺒ ‪‬ﻲ ‪‬ﻭ‪‬ﻳ‪‬ﺘ ‪‬ﺮ ‪‬ﻙ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺱ ﺍﻟ ‪‬‬
‫ﺤﹶﻠ ‪‬ﻖ ‪‬ﺭﹾﺃ ‪‬‬
‫ﻉ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫
‪:‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻧﻬ‪‬ﻰ ‪‬ﻋ ِﻦ ﺍﹾﻟ ﹶﻘ ‪‬ﺰ ِ‬
‫ﻂ‬‫ﺖ‪،‬ﹶﻓ‪‬ﺘ ‪‬ﻤ ‪‬ﻌ ﹶ‬
‫ﺸ ﹶﺔ‪،‬ﺗﻘﹸﻮ ﹸﻝ‪ِ:‬ﺇ ﱠﻥ ﺟ‪‬ﺎ ِﺭﻳ‪‬ـ ﹰﺔ ‪‬ﺯ ‪‬ﻭﺟ‪‬ﻮﻫ‪‬ـﺎ ﹶﻓ ‪‬ﻤ ِﺮﺿ‪‬ـ ‪‬‬ ‫ﺖ ﻋ‪‬ﺎﺋِـ ‪‬‬ ‫ﺖ‪:‬ﺳ‪‬ـ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﻭﻋﻦ ﺻ‪‬ـ ِﻔ‪‬ﻴ ﹶﺔ‪،‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ﷲ
‪:‬ﹶﻟ ‪‬ﻌ ‪‬ﻦ‬ ‫ﷲ
‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﻚ ِﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﺍ ِ‬‫ﺼﻠﹸﻮﺍ ﻓِﻲ ‪‬ﺷ ‪‬ﻌ ِﺮﻫ‪‬ﺎ‪ ،‬ﹶﻓ ﹶﺬ ﹶﻛﺮ‪‬ﻭﺍ ﹶﺫِﻟ ‪‬‬ ‫‪‬ﺷ ‪‬ﻌ ‪‬ﺮﻫ‪‬ﺎ‪ ،‬ﹶﻓﹶﺄﺭ‪‬ﺍﺩ‪‬ﻭﺍ ﹶﺃ ﹾﻥ ‪‬ﻳ ِ‬
‫ﺻﹶﻠ ﹶﺔ‪.٣٧٢‬‬
‫ﺻﹶﻠ ﹶﺔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﻮ‪‬ﺍ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻮ ِ‬
‫ﺻﹶﻠ ﹶﺔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺍﻟﱠﻠﻪ‪ ‬ﺍﹾﻟﻮ‪‬ﺍ ِ‬
‫ﻛﻤﺎ ﺍﺳﺘﺤﺐ ﺍﻟﺮﺳﻮﻝ‪
-‬ﺗﺴﺮﻳﺢ ﺍﻟﺸﻌﺮ ﻭﲤﺸﻴﻄﻪ ﻟﻴﻜﻮﻥ ﺯﻳﻨﺔ ﻭﲨﺎ ﹰﻻ ﻭﻳـﻀﻔﻲ ﺍﻻﺣﺘـﺮﺍﻡ‬
‫ﻭﺍﻟﻮﻗﺎﺭ ﻋﻠﻰ ﺻﺎﺣﺒﻪ‪،‬ﻓﻼ ﻳﺘﺸﺒﻪ ﺑﺄﻫﻞ ﺍﳌﻮﺿﺎﺕ ﻭﺃﻫﻞ ﺍﻟﻌﺒﺚ ﻭﺍﻟﻠﻬﻮ‪ .‬ﻋ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ٍﺮ‪،‬ﻗﹶـﺎ ﹶﻝ‪:‬ﹶﺃﺗ‪‬ﺎﻧ‪‬ـﺎ‬
‫ﺴ ﱢﻜ ‪‬ﻦ ِﺑ ِﻪ ‪‬ﺷ ‪‬ﻌ ‪‬ﺮ ‪‬ﻩ‬
‫ﺠ ‪‬ﺪ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬ ‫ﻼ ‪‬ﺷ ‪‬ﻌﺜﹰﺎ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﹶﺃﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻫﺬﹶﺍ ‪‬ﻳ ِ‬ ‫ﷲ
ﺯ‪‬ﺍِﺋﺮ‪‬ﺍ ﻓِﻲ ‪‬ﻣ‪‬ﻨ ِﺰِﻟﻨ‪‬ﺎ‪،‬ﹶﻓ ‪‬ﺮﺃﹶﻯ ‪‬ﺭ ‪‬ﺟ ﹰ‬ ‫‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫‪٣٧٣‬‬
‫ﺴ ﹸﻞ ِﺑ ِﻪ ﹶﺛ ‪‬ﻮ‪‬ﺑ ‪‬ﻪ‪.‬‬
‫ﺠ ‪‬ﺪ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﻐ ِ‬
‫ﺨ ﹲﺔ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﹶﺃ ‪‬ﻣﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻫﺬﹶﺍ ‪‬ﻳ ِ‬
‫ﺏ ‪‬ﻭ ِﺳ ‪‬‬ ‫ﻼ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﺛﻴ‪‬ﺎ ‪‬‬
‫‪‬ﻭ ‪‬ﺭﺃﹶﻯ ‪‬ﺭ ‪‬ﺟ ﹰ‬

‫ﺨﺮ‪‬ﺍِﺋ ِﻄ ‪‬ﻲ)‪ ( ٧٩٩‬ﺣﺴﻦ ﻟﻐﲑﻩ‬ ‫‪ - ٣٦٩‬ﻣﻜﹶﺎ ِﺭ ‪‬ﻡ ﺍﹾﻟﹶﺄ ‪‬ﺧﻠﹶﺎ ِ‬

‫ﻕ ِﻟ ﹾﻠ ‪‬‬
‫ﻱ )‪ ( ١١٣٦‬ﺻﺤﻴﺢ‬ ‫‪ - ٣٧٠‬ﺍﹾﻟﹶﺄ ‪‬ﺩ ‪‬‬
‫ﺏ ﺍﹾﻟ ‪‬ﻤ ﹾﻔ ‪‬ﺮ ِﺩ ِﻟ ﹾﻠ‪‬ﺒﺨ‪‬ﺎ ِﺭ ‪‬‬
‫‪ - ٣٧١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٥٩٢١) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ (٥٦٨١) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪(٣١٨ / ١٢) -‬‬
‫)‪(٥٥٠٧‬‬
‫‪ - ٣٧٢‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ (٥٩٣٤) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪(٥٥١٤)(٣٢٤ / ١٢) -‬‬
‫ﻕ‪:‬ﻣﺮﻕ ﺍﻟﺼﻮﻑ ﻭﺍﻟﺸﻌﺮ ﻋﻦ ﺍﻹﻫﺎﺏ ﺃﻭ ﲤﺮﻕ ] ﻭﺍﻣﺮﻕ[‪:‬ﺇﺫﺍ ﺍﻧﺘﺜﺮ‪،‬ﻭﺍﳕﺮﻕ ﺍﳉﻠﺪ‪.‬‬
‫ﻓﺎ ‪‬ﻣ ‪‬ﺮ ‪‬‬
‫ﺍﻟﻮﺍﺻﻠﺔ‪:‬ﺍﻟﱵ ﺗﺼﻞ ﻟﻠﻤﺮﺃﺓ ﺷﻌﺮﻫﺎ ﺑﺸﻌﺮ ﺁﺧﺮ ﺯﻭﺭ‪ .‬ﻭ»ﺍﳌﻮﺻﻮﻟﺔ«ﺍﳌﻔﻌﻮﻝ ‪‬ﺎ ﺫﻟﻚ‪ .‬ﻭ»ﺍﳌﺴﺘﻮﺻﻠﺔ« ﺍﻟﱵ ﺗﻄﻠﺐ ﺃﻥ ﻳﻔﻌﻞ ‪‬ﺎ‬
‫ﺫﻟﻚ‪،‬ﻭﺗﺄﻣﺮ ﻣﻦ ﻳﻔﻌﻠﻪ ‪‬ﺎ‬
‫‪ - ٣٧٣‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٥٤٨٣)(٢٩٤ / ١٢) -‬ﺻﺤﻴﺢ‬
‫ﺷﻌﺚ ﺭﺃﺳﻪ‪:‬ﺗﻐﲑ ﻭﺗﻠﺒﺪ ﻣﻦ ﻗﻠﺔ ﺗﻌﻬﺪﻩ ﺑﺎﻟﺪﻫﻦ ‪ -‬ﻳﺴﻜﻦ‪:‬ﻳﻨﻈﻢ ﻭﳝﺸﻂ‬
‫‪٢٠٦‬‬
‫ﺸ ‪‬ﺞ ﻓِﻲ ‪‬ﺟ‪‬ﺒ ‪‬ﻬِﺘ ِﻪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﻟِﻲ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ‬
‫ﺏ‪،‬ﹶﻓ ‪‬‬
‫ﺸ ﹶﺔ‪،‬ﹶﺃ ﱠﻥ ﹸﺃﺳ‪‬ﺎ ‪‬ﻣ ﹶﺔ ‪‬ﺑ ‪‬ﻦ ‪‬ﺯ‪‬ﻳ ٍﺪ‪ ،‬ﻋﹶﺜ ‪‬ﺮ ِﺑﹸﺄ ‪‬ﺳ ﹸﻜ ﱠﻔ ِﺔ‪،‬ﹶﺃ ‪‬ﻭ ‪‬ﻋ‪‬ﺘ‪‬ﺒ ِﺔ‪،‬ﺍﹾﻟﺒ‪‬ﺎ ِ‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﺼ ‪‬ﻪ ﹸﺛ ‪‬ﻢ‬
‫ﷲ
‪‬ﻳ ‪‬ﻤ ‪‬‬‫ﺠ ‪‬ﻌ ﹶﻞ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﺖ‪:‬ﹶﻓ ‪‬‬ ‫ﺖ‪:‬ﹶﻓ‪‬ﺘ ﹶﻘ ﱠﺬ ‪‬ﺭ‪‬ﺗ ‪‬ﻪ‪،‬ﻗﹶﺎﹶﻟ ‪‬‬‫ﷲ
‪:‬ﹶﺃﻣِﻴﻄِﻲ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪،‬ﹶﺃ ‪‬ﻭ ‪‬ﻧﺤ‪‬ﻲ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪،‬ﺍ َﻷﺫﹶﻯ ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﺍِ‬
‫ﺴ ‪‬ﻮ‪‬ﺗ ‪‬ﻪ‪ ،‬ﻭ ‪‬ﺣﱠﻠ‪‬ﻴ‪‬ﺘ ‪‬ﻪ ‪‬ﺣﺘ‪‬ﻰ ﹸﺃ‪‬ﻧ ِﻔ ﹶﻘ ‪‬ﻪ‪.٣٧٤‬‬
‫ﷲ
‪:‬ﹶﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ﹸﺃﺳ‪‬ﺎ ‪‬ﻣ ﹸﺔ ﺟ‪‬ﺎ ِﺭ‪‬ﻳ ﹰﺔ ﹶﻟ ﹶﻜ ‪‬‬
‫ﺠ ‪‬ﻪ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫‪‬ﻳ ‪‬ﻤ ‪‬‬
‫] ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ِﻟﻠِﺒﺎﺱ ﺍﻷﻃﻔﺎﻝ ﻓﻘﺪ[ ﺩﻋﺎ ﺍﻹﺳﻼﻡ ﺇﱃ ﻟﺒﺲ ﺍﳉﻤﻴﻞ ﻣﻦ ﺍﻟﺜﻴﺎﺏ ﺩﻭﻥ ﺗﻜﱪ ﻭﻻ‬
‫‪٣٧٥‬‬
‫ﻣﻔﺎﺧﺮﺓ‪،‬ﻛﻤﺎ ﻳﺴﺘﺤﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺜﻴﺎﺏ ﺑﻴﻀﺎﺀ ﻧﻈﻴﻔﺔ ‪"،‬‬
‫ﺐ‬
‫ﺽ ﹶﻓِﺈ‪‬ﻧﻬ‪‬ﺎ ﹶﺃ ﹾﻃ ‪‬ﻬ ‪‬ﺮ ‪‬ﻭﹶﺃ ﹾﻃﻴ‪‬ـ ‪‬‬
‫ﺏ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -
-‬ﺍﹾﻟ‪‬ﺒﺴ‪‬ﻮﺍ ﺍﹾﻟ‪‬ﺒﻴ‪‬ﺎ ‪‬‬
‫ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﺳ ‪‬ﻤ ‪‬ﺮﺓﹶ ‪‬ﺑ ِﻦ ‪‬ﺟ‪‬ﻨ ‪‬ﺪ ٍ‬
‫‪٣٧٦‬‬
‫‪‬ﻭ ﹶﻛ ﱢﻔﻨ‪‬ﻮﺍ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﻮﺗ‪‬ﺎ ﹸﻛ ‪‬ﻢ «‪.‬‬
‫)‪ (١٢‬ﺁﺩﺍﺏ ﺍﳌﺸﻲ ﻭﺍﳉﻠﻮﺱ‪:‬‬
‫‪ " (١‬ﻋﻠﻰ ﺍﳌﺮﰊ ﺃﻥ ﻳﺘﻘﻴﺪ ﺑﺼﻔﺎﺕ ﻣﺸﻴﺔ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﻟﲑﰊ ﺃﻭﻻﺩﻩ ﺑﺎﻟﻔﻌﻞ ﻋﻠﻰ ﺫﻟﻚ ﻗـﺎﻝ‬
‫ﺽ ‪‬ﻫ ‪‬ﻮﻧ‪‬ﺎ ‪‬ﻭِﺇﺫﹶﺍ ﺧ‪‬ﺎ ﹶﻃ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟﺠ‪‬ـﺎ ِﻫﻠﹸﻮ ﹶﻥ ﻗﹶـﺎﻟﹸﻮﺍ‬
‫ﺗﻌﺎﱃ‪ }:‬ﻭ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ﺍﻟ ‪‬ﺮ ‪‬ﺣﻤ‪ِ ‬ﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﻤﺸ‪‬ﻮ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫‪‬ﺳﻠﹶﺎﻣ‪‬ﺎ{ )‪ (٦٣‬ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ‬
‫ﺴﻜِﻴﻨ ٍﺔ ﻭ ‪‬ﻭﻗﹶﺎ ٍﺭ‬
‫ﺽﺑ‪‬‬ ‫ﺿ ‪‬ﻌﻮﻥ‪،‬ﻳ‪‬ﺴﲑﻭ‪‬ﻥ ﻋﻠﻰ ﺍﻷﺭ ِ‬ ‫ﲔ ﺑﹶﺄ ﹸ‪ ‬ﻢ ﻣ‪‬ﺘﻮﺍ ِ‬
‫ﲔ ﺍ ﹸﳌ‪‬ﺘ ﱠﻘ ‪‬‬
‫ﷲ ﺗ‪‬ﻌﺎﱃ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ‪‬ﻩ ﺍﳌﺆﻣﻨ ‪‬‬
‫ﻒﺍُ‬
‫ﺼ ‪‬‬ ‫‪‬ﻳ ِ‬
‫ﺠ‪‬ﺒ ٍﺮ ﻭﻻ ﺍ ‪‬ﺳِﺘﻜﹾﺒﺎ ٍﺭ‪،‬ﻭﺇﺫﺍ ‪‬ﺳﻔِﻪ ﻋﻠﻴ ِﻬ ‪‬ﻢ ﺍﳉﺎﻫﻠﻮ ﹶﻥ ﺑﺎﻟﻘﹶﻮ ِﻝ ﱂ ﻳ‪‬ﻘـﺎِﺑﻠﹸﻮﻫﻢ‬ ‫ﻭ ِﺭ ﹾﻓ ٍﻖ ) ‪‬ﻫﻮ‪‬ﻧﹰﺎ ( ِﻣ ‪‬ﻦ ﻏﲑ ‪‬ﺗ ‪‬‬
‫‪٣٧٧‬‬
‫ﲔ‪.‬‬ ‫ﲔ‪:‬ﺳﻼ ‪‬ﻡ ﻋﻠﻴﻜ ‪‬ﻢ ﻻ ‪‬ﻧ‪‬ﺒ‪‬ﺘﻐِﻲ ﺍﹾﻟﺠ‪‬ﺎﻫِﻠ ‪‬‬
‫ﻋﻠﻴ ِﻪ ﺇﻻ ِﺣﻠﹾﻤﹰﺎ ﻭﹶﻗ ‪‬ﻮ ﹰﻻ ‪‬ﻣﻌ‪‬ﺮﻭﻓﹰﺎ‪،‬ﻭ‪‬ﻳ ‪‬ﺮﺩ‪‬ﻭ ﹶﻥ ﻋﻠﻴﻬﻢ ﻗﺎﺋﻠ ‪‬‬
‫ﻓﻬﺎ ﻫﻲ ﺫﻱ ﺍﻟﺴﻤﺔ ﺍﻷﻭﱃ ﻣﻦ ﲰﺎﺕ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ‪:‬ﺃ‪‬ﻢ ﳝﺸﻮﻥ ﻋﻠﻰ ﺍﻷﺭﺽ ﻣـﺸﻴﺔ ﺳـﻬﻠﺔ‬
‫ﻫﻴﻨﺔ‪،‬ﻟﻴﺲ ﻓﻴﻬﺎ ﺗﻜﻠﻒ ﻭﻻ ﺗﺼﻨﻊ‪،‬ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﺧﻴﻼﺀ ﻭﻻ ﺗﻨﻔﺞ‪،‬ﻭﻻ ﺗﺼﻌﲑ ﺧﺪ ﻭﻻ ﲣﻠـﻊ ﺃﻭ‬
‫ﺗﺮﻫﻞ‪.‬ﻓﺎﳌﺸﻴﺔ ﻛﻜﻞ ﺣﺮﻛﺔ ﺗﻌﺒﲑ ﻋﻦ ﺍﻟﺸﺨﺼﻴﺔ‪،‬ﻭﻋﻤﺎ ﻳﺴﺘﻜﻦ ﻓﻴﻬﺎ ﻣﻦ ﻣـﺸﺎﻋﺮ‪.‬ﻭﺍﻟـﻨﻔﺲ‬
‫ﺍﻟﺴﻮﻳﺔ ﺍﳌﻄﻤﺌﻨﺔ ﺍﳉﺎﺩﺓ ﺍﻟﻘﺎﺻﺪﺓ‪،‬ﲣﻠﻊ ﺻﻔﺎ‪‬ﺎ ﻫﺬﻩ ﻋﻠﻰ ﻣﺸﻴﺔ ﺻﺎﺣﺒﻬﺎ‪،‬ﻓﻴﻤﺸﻲ ﻣﺸﻴﺔ ﺳـﻮﻳﺔ‬
‫ﺽ‬
‫ﻣﻄﻤﺌﻨﺔ ﺟﺎﺩﺓ ﻗﺎﺻﺪﺓ‪.‬ﻓﻴﻬﺎ ﻭﻗﺎﺭ ﻭﺳﻜﻴﻨﺔ‪،‬ﻭﻓﻴﻬﺎ ﺟﺪ ﻭﻗﻮﺓ‪.‬ﻭﻟﻴﺲ ﻣﻌﲎ‪»:‬ﻳ ‪‬ﻤﺸ‪‬ﻮ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬

‫‪ - ٣٧٤‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -٢٦٣٨٦ (٢٥٨٦١)(٤٣٢ / ٨) -‬ﺣﺴﻦ‬

‫‪ - ٣٧٥‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻃﻌﻤﻪ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ‪،‬ﺹ ‪١٢١‬‬
‫ﺻﺤِﻴ ‪‬ﺢ‪.‬‬
‫ﺴ ‪‬ﻦ ‪‬‬ ‫‪ - ٣٧٦‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٣٠٤٠) -‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ‪‬ﻫﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬
‫ﺚ ‪‬ﺣ ‪‬‬
‫‪ - ٣٧٧‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٢٨٠٠ / ١) -‬‬
‫‪٢٠٧‬‬
‫‪‬ﻫﻮ‪‬ﻧﹰﺎ« ﺃ‪‬ﻢ ﳝﺸﻮﻥ ﻣﺘﻤﺎﻭﺗﲔ ﻣﻨﻜﺴﻲ ﺍﻟﺮﺀﻭﺱ‪،‬ﻣﺘﺪﺍﻋﻲ ﺍﻷﺭﻛﺎﻥ‪،‬ﻣﺘﻬﺎﻭﻱ ﺍﻟﺒﻨﻴﺎﻥ ﻛﻤﺎ ﻳﻔﻬﻢ‬
‫ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﳑﻦ ﻳﺮﻳﺪﻭﻥ ﺇﻇﻬﺎﺭ ﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﺼﻼﺡ!‬
‫ﻭﻫﺬﺍ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ‪ -
-‬ﻛﺎﻥ ﺇﺫﺍ ﻣﺸﻰ ﺗﻜﻔﺄ ﺗﻜﻔﻴﺎ‪،‬ﻭﻛﺎﻥ ﺃﺳﺮﻉ ﺍﻟﻨﺎﺱ ﻣﺸﻴﺔ‪،‬ﻭﺃﺣـﺴﻨﻬﺎ‬
‫ﺲ‬
‫ﺸ ‪‬ﻤ ‪‬‬
‫ﷲ
‪،‬ﻛﹶـﹶﺄ ﱠﻥ ﺍﻟـ ‪‬‬
‫ﺴ ‪‬ﻦ ِﻣ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫ﺖ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﻭﺃﺳﻜﻨﻬﺎ ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻣ‪‬ﺎ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﺽ‬
‫ﷲ
‪ ،‬ﹶﻛﹶﺄ‪‬ﻧﻤ‪‬ـﺎ ﺍ َﻷ ‪‬ﺭ ‪‬‬‫ﺸِﻴِﺘ ِﻪ ِﻣ ‪‬ﻦ ‪‬ﺭﺳ‪‬ـﻮ ِﻝ ﺍ ِ‬ ‫ﻉ ﻓِﻲ ‪‬ﻣ ‪‬‬ ‫ﺖ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ﹶﺃ ‪‬ﺳ ‪‬ﺮ ‪‬‬ ‫ﺠﺮِﻱ ﻓِﻲ ‪‬ﻭ ‪‬ﺟ ِﻬ ِﻪ‪ ،‬ﻭﻣ‪‬ﺎ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬ ‫‪‬ﺗ ‪‬‬
‫ﺙ‪.٣٧٨‬‬ ‫ﺴﻨ‪‬ﺎ ‪‬ﻭِﺇ‪‬ﻧ ‪‬ﻪ ﹶﻟ ‪‬ﻐ‪‬ﻴ ‪‬ﺮ ‪‬ﻣ ﹾﻜ‪‬ﺘ ِﺮ ٍ‬
‫ﺠ ِﻬ ‪‬ﺪ ﹶﺃ‪‬ﻧ ﹸﻔ ‪‬‬
‫‪‬ﺗ ﹾﻄﻮ‪‬ﻯ ﹶﻟ ‪‬ﻪ‪ِ،‬ﺇﻧ‪‬ﺎ ﹶﻟ‪‬ﻨ ‪‬‬
‫ﺨ ‪‬ﻢ‬
‫ﺼ ِﲑ ‪‬ﻭﻟﹶـﺎ ﺑِﺎﻟ ﱠﻄﻮِﻳ ِﻞ‪،‬ﺿ‪‬ـ ‪‬‬
‫ﺲ ﺑِﺎﹾﻟ ﹶﻘ ِ‬
‫ﺐ‪،‬ﻗﹶﺎ ﹶﻝ‪ ":‬ﻛﹶﺎ ﹶﻥ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪،‬ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻲ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ﻃﹶﺎِﻟ ٍ‬
‫ﺏ ‪‬ﻭ ‪‬ﺟﻬ‪‬ـ ‪‬ﻪ ‪‬ﺣﻤ‪‬ـ ‪‬ﺮ ﹲﺓ ﹶﻃﻮِﻳـ ﹸﻞ‬‫ﺸ ‪‬ﺮ ‪‬‬ ‫ﺲ‪ ،‬ﻣ ‪‬‬
‫ﺨ ‪‬ﻢ ﺍﹾﻟ ﹶﻜﺮ‪‬ﺍﺩِﻳ ِ‬
‫ﺿ‪‬‬ ‫ﺤ‪‬ﻴ ِﺔ ﺷﺜ ‪‬ﻦ ﺍﹾﻟ ﹶﻜ ﱠﻔ‪‬ﻴ ِﻦ ﻭ‪‬ﺍﹾﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻣ‪‬ﻴ ِﻦ ‪‬‬ ‫ﺱ ﻭ‪‬ﺍﻟﱢﻠ ‪‬‬ ‫ﺍﻟ ‪‬ﺮﹾﺃ ِ‬
‫‪٣٧٩‬‬
‫ﺐ ﹶﻟ ‪‬ﻢ ﹶﺃ ‪‬ﺭ ﹶﻗ‪‬ﺒﹶﻠ ‪‬ﻪ ‪‬ﻭﻟﹶﺎ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻩ ِﻣﹾﺜﹶﻠ ‪‬ﻪ
"‬
‫ﺻ‪‬ﺒ ٍ‬
‫ﻂ ِﻣ ‪‬ﻦ ‪‬‬
‫ﺤﱡ‬‫ﺴ ‪‬ﺮ‪‬ﺑ ِﺔ ِﺇﺫﹶﺍ ‪‬ﻣﺸ‪‬ﻰ ‪‬ﺗ ﹶﻜ ﱠﻔﹶﺄ ‪‬ﺗ ﹶﻜ ﱡﻔﺆ‪‬ﺍ ﹶﻛﹶﺄ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ‪‬ﻨ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻭﻫﻢ ﰲ ﺟﺪﻫﻢ ﻭﻭﻗﺎﺭﻫﻢ ﻭﻗﺼﺪﻫﻢ ﺇﱃ ﻣﺎ ﻳﺸﻐﻞ ﻧﻔﻮﺳﻬﻢ ﻣﻦ ﺍﻫﺘﻤﺎﻣﺎﺕ ﻛﺒﲑﺓ‪،‬ﻻ ﻳﺘﻠﻔﺘﻮﻥ‬
‫ﺇﱃ ﲪﺎﻗﺔ ﺍﳊﻤﻘﻰ ﻭﺳﻔﻪ ﺍﻟﺴﻔﻬﺎﺀ‪،‬ﻭﻻ ﻳﺸﻐﻠﻮﻥ ﺑﺎﳍﻢ ﻭﻭﻗﺘﻬﻢ ﻭﺟﻬـﺪﻫﻢ ﺑﺎﻻﺷـﺘﺒﺎﻙ ﻣـﻊ‬
‫ﺍﻟﺴﻔﻬﺎﺀ ﻭﺍﳊﻤﻘﻰ ﰲ ﺟﺪﻝ ﺃﻭ ﻋﺮﺍﻙ‪،‬ﻭﻳﺘﺮﻓﻌﻮﻥ ﻋﻦ ﺍﳌﻬﺎﺗﺮﺓ ﻣﻊ ﺍﳌﻬﺎﺗﺮﻳﻦ ﺍﻟﻄﺎﺋـﺸﲔ‪ »:‬ﻭﺇِﺫﺍ‬
‫ﺧﺎ ﹶﻃ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ ﺍﻟﹾﺠﺎ ِﻫﻠﹸﻮ ﹶﻥ ﻗﺎﻟﹸﻮﺍ‪:‬ﺳ‪‬ﻼﻣﹰﺎ« ﻻ ﻋﻦ ﺿﻌﻒ ﻭﻟﻜﻦ ﻋﻦ ﺗﺮﻓﻊ ﻭﻻ ﻋﻦ ﻋﺠﺰ ﺇﳕـﺎ ﻋـﻦ‬
‫ﺍﺳﺘﻌﻼﺀ‪،‬ﻭﻋﻦ ﺻﻴﺎﻧﺔ ﻟﻠﻮﻗﺖ ﻭﺍﳉﻬﺪ ﺃﻥ ﻳﻨﻔﻘﺎ ﻓﻴﻤﺎ ﻻ ﻳﻠﻴﻖ ﺑﺎﻟﺮﺟﻞ ﺍﻟﻜﺮﱘ ﺍﳌـﺸﻐﻮﻝ ﻋـﻦ‬
‫‪٣٨٠‬‬
‫ﺍﳌﻬﺎﺗﺮﺓ ﲟﺎ ﻫﻮ ﺃﻫﻢ ﻭﺃﻛﺮﻡ ﻭﺃﺭﻓﻊ‪.‬‬
‫‪ (٢‬ﺃﻥ ﻳﺴﲑﻭﺍ ﺳﲑﹰﺍ ﻣﺘﻮﺍﺯﻧﹰﺎ ﻻ ﺳﺮﻋﺔ ﻓﻴﻬﺎ ﻭﻻ ﺑﻂﺀ‪.‬‬
‫‪ (٣‬ﺃﻥ ﻳﻐﺾ ﺍﻟﻄﺮﻑ ﻭﻗﺖ ﺍﳌﺸﻲ‪،‬ﻭﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻷﺭﺽ‪،‬ﻭﺃﻥ ﻳﺘﺮﻙ ﺍﻷﻛﻞ ﻭﻗﺖ ﺍﳌﺸﻲ‪،‬ﺇﻻ ﺇﺫﺍ‬
‫ﺏ‬
‫ﺸ ‪‬ﺮ ‪‬‬
‫ﺤ ‪‬ﻦ ‪‬ﻧ ‪‬ﻤﺸِﻲ‪ ،‬ﻭﻧ‪‬ـ ‪‬‬
‫ﷲ
‪‬ﻧ ﹾﺄ ﹸﻛ ﹸﻞ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﻛﺎﻥ ﺟﺎﺋﻌﹰﺎ‪،‬ﻓ ‪‬ﻌ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ ‪‬ﻬ ِﺪ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫‪٣٨١‬‬
‫ﺤ ‪‬ﻦ ِﻗﻴ‪‬ﺎ ‪‬ﻡ‪.‬‬
‫‪‬ﻭ‪‬ﻧ ‪‬‬

‫‪ - ٣٧٨‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -٨٩٣٠ (٨٩٤٣)(٣٩٨ / ٣) -‬ﺣﺴﻦ‬

‫‪ - ٣٧٩‬ﺷ ‪‬ﻌ ‪‬‬
‫ﺐ ﺍﹾﻟِﺈﳝ‪‬ﺎ ِﻥ ِﻟ ﹾﻠ‪‬ﺒ‪‬ﻴ ‪‬ﻬ ِﻘ ‪‬ﻲ )‪ ( ١٣٩٨‬ﺣﺴﻦ‬
‫ﻟﺘﻜﻔﺆ‪:‬ﺍﳌﻴﻞ ﰲ ﺍﳌﺸﻲ ﺇﱃ ﻗﺪﺍﻡ‪ .‬ﻛﻤﺎ ﺗﺘﻜﻔﺄ ﺍﻟﺴﻔﻴﻨﺔ ﰲ ﺟﺮﻳﻬﺎ‪ ،‬ﻭﺍﻷﺻﻞ ﻓﻴﻪ ﺍﳍﻤﺰ‪ ،‬ﻓﺘﺮﻙ‪.‬‬
‫ﻛﺄﳕﺎ ﻳﻨﺤﻂ ﻣﻦ ﺻﺒﺐ‪ ،‬ﻗﺮﻳﺐ ﻣﻦ ﺍﻟﺘﻜﻔﺆ‪:‬ﺃﻱ‪:‬ﻛﺄﻧﻪ ﻳﻨﺤﺪﺭ ﻣﻦ ﻣﻮﺿﻊ ﻋﺎﻝ‬
‫‪ - ٣٨٠‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٢٥٧٧ / ٥) -‬‬
‫‪ - ٣٨١‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٥٣٢٢)(١٤١ / ١٢) -‬ﺻﺤﻴﺢ‬
‫‪٢٠٨‬‬
‫‪ (٤‬ﻧﻌﻠﻢ ﺍﻟﻄﻔﻞ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺟﻠﺴﺔ ﻣﻊ ﲨﺎﻋﺔ ﻋﺪﻡ ﺍﻟﺘﺜﺎﺅﺏ ﻭﺍﻟﺘﻤﻄﻲ ﻭﻻ ﳝـﺪ ﺭﺟﻠﻴـﻪ ﻭﻻ‬
‫ﻳﻔﺮﻗﻊ ﺃﺻﺎﺑﻌﻪ‪.‬‬
‫‪٣٨٢‬‬
‫‪ (٥‬ﺃﻻ ﻳﺒﺼﻖ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﺇﺫﺍ ﺍﺿﻄﺮ ﻳﻀﻌﻬﺎ ﰲ ﻭﺭﻗﺔ‪".‬‬
‫)‪ (١٣‬ﺁﺩﺍﺏ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ‪:‬‬
‫‪١‬ـ ﺑﺮﻛﺔ ﺍﻟﻄﻌﺎﻡ ﺍﻟﻮﺿﻮﺀ ﻗﺒﻠﻪ ﺑﻐﺴﻞ ﺍﻟﻴﺪﻳﻦ ﻭﺍﻟﻔﻢ ﻭﺍﻟﻮﺿﻮﺀ ﺑﻌﺪﻩ ‪:‬‬
‫ﷲ‬
‫ﻚ ِﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫ﺕ ﹶﺫِﻟ ‪‬‬ ‫ﺕ ﻓِﻲ ﺍﻟ‪‬ﺘ ‪‬ﻮﺭ‪‬ﺍ ِﺓ‪:‬ﺑ ‪‬ﺮ ﹶﻛ ﹸﺔ ﺍﻟ ﱠﻄﻌ‪‬ﺎ ِﻡ ﺍﹾﻟ ‪‬ﻮﺿ‪‬ﻮ ُﺀ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻩ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓ ﹶﺬ ﹶﻛ ‪‬ﺮ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﺳ ﹾﻠﻤ‪‬ﺎ ﹶﻥ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻗ ‪‬ﺮﹾﺃ ‪‬‬
‫‪٣٨٣‬‬
‫ﺕ ﻓِﻲ ﺍﻟ‪‬ﺘ ‪‬ﻮﺭ‪‬ﺍ ِﺓ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺑ ‪‬ﺮ ﹶﻛ ﹸﺔ ﺍﻟ ﱠﻄﻌ‪‬ﺎ ِﻡ ﺍﹾﻟ ‪‬ﻮﺿ‪‬ﻮ ُﺀ ﹶﻗ‪‬ﺒﹶﻠ ‪‬ﻪ ﻭ‪‬ﺍﹾﻟ ‪‬ﻮﺿ‪‬ﻮ ُﺀ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻩ‪.‬‬
‫
‪‬ﻭﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ ِﺑﻤ‪‬ﺎ ﹶﻗ ‪‬ﺮﹾﺃ ‪‬‬
‫ﻭﺿﻮﺀ ﺍﻟﻄﻌﺎﻡ ﻟﻴﺲ ﻭﺿﻮﺀ ﺍﻟﺼﻼﺓ ﻭﺿﻮﺀ ﺍﻟﻄﻌﺎﻡ ﻏﺴﻞ ﺍﻟﻴﺪﻳﻦ ﻭﺍﻟﻔﻢ ﻓﻘﻂ‪،‬ﻓـﺈﺫﺍ ﺃﻣـﺴﻜﺖ‬
‫ﺑﺸﻲﺀ ﰲ ﻳﺪﻙ ﺳﺎﺑﻘﹰﺎ‪،‬ﺃﻭ ﺧﻠﻌﺖ ﺣﺬﺍﺀﻙ‪،‬ﺃﻭ ﻭﺿﻌﺖ ﻳﺪﻙ ﻋﻠﻰ ﺣﺎﺋﻂ ﻗﺪ ﻳﻜﻮﻥ ﻗﺬﺭﹰﺍ‪،‬ﺃﻭ ﻗﺪ‬
‫ﻼ ﱂ ﻳﻨﻈﹼﻒ ﻧﻔﺴﻪ ﻭﻭﺿﻊ ﻳﺪﻩ ﻋﻠﻰ ﺍﳊﺎﺋﻂ‪،‬ﺃﻭ ﻣﺴﻜﺖ ﺷﻴﺌﹰﺎ ﻏـﲑ ﻧﻈﻴﻒ‪،‬ﺃﺛﻨـﺎﺀ‬ ‫ﻳﻜﻮﻥ ﻃﻔ ﹰ‬
‫ﺍﻟﻨﻬﺎﺭ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻔﻢ ﻣﻔﺘﻮﺣﹰﺎ ﻭﻳﻮﺟﺪ ﻏﺒﺎﺭ ﺃﻭ ﺃﺷﻴﺎﺀ ﻻ ﺗﺮﻯ‪،‬ﻓﱪﻛﺔ ﺍﻟﻄﻌﺎﻡ ﺍﻟﻮﺿـﻮﺀ‬
‫ﻗﺒﻠﻪ ﺑﻐﺴﻞ ﺍﻟﻴﺪﻳﻦ ﻭﺍﻟﻔﻢ‪،‬ﻭﺍﻟﻮﺿﻮﺀ ﺑﻌﺪﻩ ‪.‬‬
‫‪٢‬ـ ﺍﻟﺘﺴﻤﻴﺔ ﰲ ﺃﻭ‪‬ﻝ ﺍﻟﻄﻌﺎﻡ ﻭﺍﳊﻤﺪ ﰲ ﺁﺧﺮﻩ ‪:‬‬
‫ﺸ ﹶﺔ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﺎ ‪ -‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ -
-‬ﻗﹶﺎ ﹶﻝ » ِﺇﺫﹶﺍ ﹶﺃ ﹶﻛ ﹶﻞ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﺬ ﹸﻛ ِﺮ ﺍ ‪‬ﺳ ‪‬ﻢ‬
‫‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫‪٣٨٤‬‬
‫ﺴ ِﻢ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ‪‬ﻭﹶﻟ ‪‬ﻪ ﻭ‪‬ﺁ ِﺧ ‪‬ﺮ ‪‬ﻩ «‪.‬‬
‫ﺴ ‪‬ﻰ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﺬ ﹸﻛ ‪‬ﺮ ﺍ ‪‬ﺳ ‪‬ﻢ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﻓِﻰ ﹶﺃ ‪‬ﻭِﻟ ِﻪ ﹶﻓ ﹾﻠ‪‬ﻴ ﹸﻘ ﹾﻞ ِﺑ ‪‬‬
‫ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹶﻓِﺈﻥﹾ ‪‬ﻧ ِ‬
‫ﻣﻌﲎ ﺍﻟﺘﺴﻤﻴ‪‬ﺔ‪:‬ﺑﺴﻢ ﺍﷲ ﺃﺷﺮﺏ ﻫﺬﺍ ﺍﳌﺎﺀ‪،‬ﺃ ﹼﻥ ﻫﺬﺍ ﺍﳌﺎﺀ ﻣﻦ ﻧﻌﻢ ﺍﷲ‪،‬ﻭﻟﻠﺘﺴﻤﻴﺔ ﻣﻌﻨﻴﺎﻥ‪:‬ﺍﻷﻭﻝ ﺃﻥ‬
‫ﺗﺬﻛﺮ ﺃ ﹼﻥ ﻫﺬﻩ ﻧﻌﻤﺔ ﻣﻦ ﺍﷲ‪،‬ﺃﻥ ﺗﺬﻛﹼﺮﻙ ﺑﻔﻀﻞ ﺍﷲ ﻋﻠﻴﻚ‪،‬ﻭﺍﻟﺜﺎﱐ ﺃﻥ ﺗﺸﺮﺏ ﻭﻓﻖ ﺍﻟـﺴﻨ‪‬ﺔ‪،‬ﺃﻥ‬
‫ﺗﺬﻛﹼﺮﻙ ﺑﺴﻨ‪‬ﺔ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﺍﻟﺸﺮﺏ‪،‬ﺗﺬﻛﱡﺮ ﺍﻟﻨﻌﻤﺔ‪،‬ﻭﺗﻄﺒﻴﻖ ﺍﻟﺴﻨ‪‬ﺔ‪،‬ﻫﺬﻩ ﻣﻌﲎ ﺍﻟﺘﺴﻤﻴﺔ‪،‬ﺑﺴﻢ ﺍﷲ‬
‫ﺃﺷﺮﺏ ﻳﻌﲏ ﺃﺷﺮﺏ ﻣﺎ ًﺀ ﻫﻮ ﻣﻦ ﻧﻌﻤﺔ ﺍﷲ‪،‬ﻭﺃﺷﺮﺏ ﻣﺎ ًﺀ ﻭﻓﻖ ﻣﺎ ﺃﻣﺮ ﺍﷲ‪،‬ﻫﺬﻩ ﻣﻌﲎ ﺍﻟﺘﺴﻤﻴﺔ ‪.‬‬

‫‪ - ٣٨٢‬ﺣﻠﱯ‪ ،‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻃﻌﻤﻪ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ‪،‬ﺹ ‪ ،١٢٧-١٢٤‬ﺑﺎﺧﺘﺼﺎﺭ‪ .‬ﻭﺍﻧﻈﺮ ﺇﱃ‬
‫ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪٣٤٤-٣٤٠‬‬
‫‪ - ٣٨٣‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -٢٤١٣٣ (٢٣٧٣٢)(٨٢٦ / ٧) -‬ﺣﺴﻦ‬
‫‪ - ٣٨٤‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ -‬ﺍﳌﻜﱰ ‪ ( ٣٧٦٩) -‬ﺻﺤﻴﺢ‬
‫‪٢٠٩‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ِﻟﱠﻠ ِﻪ ﺍﱠﻟﺬِﻱ ﹶﺃ ﹾﻃ ‪‬ﻌ ‪‬ﻤﻨ‪‬ﺎ ‪‬ﻭﺳ‪‬ـﻘﹶﺎﻧ‪‬ﺎ‬
‫ﷲ
ﻛﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ ﹶﺃﻭ‪‬ﻯ ِﺇﻟﹶﻰ ِﻓﺮ‪‬ﺍ ِﺷ ِﻪ ﻗﹶﺎ ﹶﻝ‪:‬ﺍﹾﻟ ‪‬‬
‫ﺲ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ٍ‬
‫‪٣٨٥‬‬
‫ﻱ‪.‬‬
‫‪‬ﻭ ﹶﻛﻔﹶﺎﻧ‪‬ﺎ‪ ،‬ﹶﻓ ﹶﻜ ‪‬ﻢ ِﻣ ‪‬ﻤ ‪‬ﻦ ﹶﻻ ﻛﹶﺎِﻓ ‪‬ﻲ ﹶﻟ ‪‬ﻪ ‪‬ﻭ ﹶﻻ ‪‬ﻣ ‪‬ﺆ ِﻭ ‪‬‬
‫‪٣‬ـ ﺃﻻ ﻳﻌﻴﺐ ﻃﻌﺎﻣﹰﺎ ﻗﺪ‪‬ﻡ ﺇﻟﻴﻪ ﻭﻻ ﳝﺪﺣﻪ ‪:‬‬
‫‪٣٨٦‬‬
‫ﻂ‪ِ،‬ﺇ ِﻥ ﺍ ‪‬ﺷ‪‬ﺘﻬ‪‬ﺎ ‪‬ﻩ ﹶﺃ ﹶﻛﹶﻠ ‪‬ﻪ‪ ،‬ﻭِﺇ ِﻥ ﹶﻛ ِﺮ ‪‬ﻫ ‪‬ﻪ ‪‬ﺗ ‪‬ﺮ ﹶﻛ ‪‬ﻪ‪.‬‬
‫ﷲ
ﹶﻃﻌ‪‬ﺎﻣ‪‬ﺎ ﹶﻗ ﱡ‬‫ﺏ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻣ‪‬ﺎ ﻋ‪‬ﺎ ‪‬‬
‫‪٤‬ـ ﺃﻥ ﻳﺄﻛﻞ ﺑﻴﻤﻴﻨﻪ ﻭﳑﺎ ﻳﻠﻴﻪ ‪:‬‬
‫ﺠ ِﺮ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ‬
‫ﻼﻣ‪‬ﺎ ﻓِﻰ ‪‬ﺣ ‪‬‬
‫ﺖ ﹸﻏ ﹶ‬ ‫ﺐ ‪‬ﺑ ِﻦ ﹶﻛ‪‬ﻴﺴ‪‬ﺎ ﹶﻥ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ ِﻤ ‪‬ﻊ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﹸﻛ‪‬ﻨ ‪‬‬‫ﻓﻌﻦ ‪‬ﻭ ‪‬ﻫ ‪‬‬
‫ﻼ ‪‬ﻡ ﺳ‪‬ـ ‪‬ﻢ‬ ‫ﺤ ﹶﻔ ِﺔ ﹶﻓﻘﹶﺎ ﹶﻝ ﻟِﻰ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -
-‬ﻳ‪‬ﺎ ﻏﹸـ ﹶ‬ ‫ﺼ‪‬‬ ‫ﺶ ﻓِﻰ ﺍﻟ ‪‬‬ ‫ﺖ ‪‬ﻳﺪِﻯ ‪‬ﺗﻄِﻴ ‪‬‬ ‫‪ -
-‬ﻭﻛﹶﺎ‪‬ﻧ ‪‬‬
‫‪٣٨٧‬‬
‫ﻚ ِﻃ ‪‬ﻌ ‪‬ﻤﺘِﻰ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪.‬‬
‫ﺖ ِﺗ ﹾﻠ ‪‬‬
‫ﻚ « ‪ .‬ﹶﻓﻤ‪‬ﺎ ﺯ‪‬ﺍﹶﻟ ‪‬‬ ‫ﻚ ‪‬ﻭ ﹸﻛ ﹾﻞ ِﻣﻤ‪‬ﺎ ‪‬ﻳﻠِﻴ ‪‬‬ ‫ﺍﻟﱠﻠ ‪‬ﻪ‪ ،‬ﻭ ﹸﻛ ﹾﻞ ِﺑ‪‬ﻴﻤِﻴِﻨ ‪‬‬
‫‪٥‬ـ ﺃﻻ ﻳﺄﻛﻞ ﻣ‪‬ﺘﻜِﺌﹰﺎ ‪:‬‬
‫ﺃﻻ ﻳﺄﻛﻞ ﻣ‪‬ﺘﻜِﺌﹰﺎ ﳌﺎ ﻓﻴﻪ ﻣـﻦ ﺍﻟـﻀﺮﺭ ﺍﻟـﺼﺤ‪‬ﻲ‪،‬ﻭﻇﻮﺍﻫﺮ ﺍﻟﻜﱪ‪،‬ﺑـﺎﻟﻄﺒﻊ ﺇﻻ ﺍﳌﺮﺿـﻰ ﰲ‬
‫ﺲ ﺟﻠﺴﺔ ﻧﻈﺎﻣﻴ‪‬ﺔ ‪.‬ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻰ ‪‬ﺑ ِﻦ ﺍ َﻷ ﹾﻗ ‪‬ﻤ ِﺮ‬
‫ﺍﳌﺴﺘﺸﻔﻴﺎﺕ‪،‬ﺃﻣﺎ ﻏﲑ ﺍﳌﺮﻳﺾ ﳚﺐ ﺃﻥ ﻳﺄﻛﻞ ﻭﻫﻮ ﺟﺎﻟ ‪‬‬
‫ﺤ‪‬ﻴ ﹶﻔ ﹶﺔ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -
-‬ﹶﻻ ﺁ ﹸﻛ ﹸﻞ ‪‬ﻣ‪‬ﺘ ِﻜﺌﹰﺎ «‪. ٣٨٨‬‬ ‫ﺖ ﹶﺃﺑ‪‬ﺎ ‪‬ﺟ ‪‬‬ ‫‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺐ ﺍﻟﺘﺤﺪ‪‬ﺙ ﻋﻠﻰ ﺍﻟﻄﻌﺎﻡ ‪:‬‬ ‫‪٦‬ـ ﻳﺴﺘﺤ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ِﺮ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﺳﹶﺄﻝﹶ ﹶﺃ ‪‬ﻫﹶﻠ ‪‬ﻪ ﺍ ُﻷ ‪‬ﺩ ‪‬ﻡ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ﻣ‪‬ﺎ ِﻋ‪‬ﻨ ‪‬ﺪﻧ‪‬ﺎ ِﺇ ﱠﻻ ‪‬ﺧﻞﱞ‪.‬ﻓﹶـ ‪‬ﺪﻋ‪‬ﺎ ﺑِـ ِﻪ‬
‫‪٣٨٩‬‬
‫ﺨ ﱡﻞ «‪.‬‬ ‫ﺨ ﱡﻞ ِﻧ ‪‬ﻌ ‪‬ﻢ ﺍ ُﻷ ‪‬ﺩ ‪‬ﻡ ﺍﹾﻟ ‪‬‬
‫ﺠ ‪‬ﻌ ﹶﻞ ‪‬ﻳ ﹾﺄ ﹸﻛ ﹸﻞ ِﺑ ِﻪ ‪‬ﻭ‪‬ﻳﻘﹸﻮ ﹸﻝ » ِﻧ ‪‬ﻌ ‪‬ﻢ ﺍ ُﻷ ‪‬ﺩ ‪‬ﻡ ﺍﹾﻟ ‪‬‬
‫ﹶﻓ ‪‬‬
‫ﻼ‪،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺃﺣﺪ ﺃﻃﻔﺎﻝ ﺍﻟﻌﺎﺋﻠﺔ‬
‫ﻓﺎﻷﺏ ﳛﺪﺛﻬﻢ ﻭﻳﺴﺘﻤﻊ ﺇﱃ ﺃﻭﻻﺩﻩ‪،‬ﲟﻮﻋﻈﺔ‪،‬ﺑﻘﺼ‪‬ﺔ‪،‬ﺑﻄﺮﻓﺔ ﻣﺜ ﹰ‬
‫ﰲ ﺍﳌﺪﺭﺳﺔ ﻓﻴﻘﻮﻝ‪:‬ﻫﻜﺬﺍ ﺗﻜﻠﻤﺖ ﺍﳌﻌﻠﹼﻤﺔ‪،‬ﻓﻬﺬﺍ ﺷﻲﺀ ﲨﻴﻞ ﻣﻊ ﺍﻟﻄﻌﺎﻡ‪،‬ﻓﻤﻦ ﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﺘﺤـﺪ‪‬ﺙ‬
‫ﻣﻊ ﺍﻟﻄﻌﺎﻡ‪.‬‬
‫‪٧‬ـ ﺍﻟﺪﻋﻮﺓ ﻟﻠﻤﻀﻴﻒ ‪:‬‬

‫‪ - ٣٨٥‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ ( ٧٠٦٩) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪(٥٥٤٠) (٣٥٠ / ١٢) -‬‬
‫‪ - ٣٨٦‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٣٥٦٣) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ ( ٥٥٠١) -‬ﻭﺻﺤﻴﺢ ﺍﺑـﻦ ﺣﺒـﺎﻥ ‪/ ١٤) -‬‬
‫‪(٦٤٣٧) (٣٤٨‬‬
‫‪ - ٣٨٧‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪(٥٣٧٦) -‬‬
‫‪ - ٣٨٨‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ٥٣٩٨) -‬‬
‫‪ - ٣٨٩‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٥٤٧٣) -‬‬
‫‪٢١٠‬‬
‫ﷲ
ِﻋﻨ‪‬ـ ‪‬ﺪ ﺳ‪‬ـ ‪‬ﻌ ٍﺪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﹶﺃ ﹾﻓﻄﹶـ ‪‬ﺮ ِﻋﻨ‪‬ـ ‪‬ﺪ ﹸﻛ ‪‬ﻢ‬
‫ﷲ ‪‬ﺑ ِﻦ ﺍﻟ ‪‬ﺰ‪‬ﺑ‪‬ﻴ ِﺮ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ﹾﻓﻄﹶـ ‪‬ﺮ ‪‬ﺭﺳ‪‬ـﻮ ﹸﻝ ﺍ ِ‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫‪٣٩٠‬‬
‫ﻼِﺋ ﹶﻜ ﹸﺔ‪ ،‬ﻭﹶﺃ ﹶﻛ ﹶﻞ ﹶﻃﻌ‪‬ﺎ ‪‬ﻣ ﹸﻜ ‪‬ﻢ ﺍ َﻷ‪‬ﺑﺮ‪‬ﺍ ‪‬ﺭ‪.‬‬
‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ﹶ‬
‫ﺻﱠﻠ ‪‬‬
‫ﺼﺎِﺋﻤ‪‬ﻮ ﹶﻥ‪ ،‬ﻭ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﺖ ﹶﻓﹶﺄ ﹶﻛ ﹶﻞ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻰ‬
‫ﺨ‪‬ﺒ ٍﺰ ‪‬ﻭ ‪‬ﺯ‪‬ﻳ ٍ‬
‫ﺲ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﺟ‪‬ﺎ َﺀ ِﺇﻟﹶﻰ ‪‬ﺳ ‪‬ﻌ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ‪‬ﺩ ﹶﺓ ﹶﻓﺠ‪‬ﺎ َﺀ ﺑِ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ٍ‬
‫‪٣٩١‬‬
‫ﻼِﺋ ﹶﻜ ﹸﺔ «‪.‬‬‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ﹶ‬
‫ﺻﱠﻠ ‪‬‬ ‫‪ » -
-‬ﹶﺃ ﹾﻓ ﹶﻄ ‪‬ﺮ ِﻋ‪‬ﻨ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ﺍﻟﺼ‪‬ﺎِﺋﻤ‪‬ﻮ ﹶﻥ ‪‬ﻭﹶﺃ ﹶﻛ ﹶﻞ ﹶﻃﻌ‪‬ﺎﻣ‪ ‬ﹸﻜ ‪‬ﻢ ﺍ َﻷ‪‬ﺑﺮ‪‬ﺍ ‪‬ﺭ ‪‬ﻭ ‪‬‬
‫‪-٨‬ﺃﻥ ﻻ ﻳﺄﻛﻞ ﺍﻟﺼﻐﺎﺭ ﻗﺒﻞ ﺍﻟﻜﺒﺎﺭ ‪:‬‬
‫ﺍﻟﺼﻐﺎﺭ ﻻ ﻳﺄﻛﻠﻮﻥ ﻗﺒﻞ ﺃﻥ ﻳﺄﻛﻞ ﺃﻛﱪ ﺇﻧﺴﺎﻥ ﰲ ﺍﳉﻠﺴﺔ‪،‬ﻭﺍﻵﻥ ﻳ‪‬ﻌﻤ‪‬ـﻞ ‪‬ـﺬﺍ ﰲ ﺍﳌـﺂﺩﺏ‬
‫ﺍﻟﺮﲰﻴ‪‬ﺔ‪،‬ﻓﺈﺫﺍ ﺑﺪﺃ ﺑﺎﻷﻛﻞ ﺃﻋﻠﻰ ﺷﺨﺼﻴ‪‬ﺔ ﺑﺎﳌﺄﺩﺑﺔ ﺍﻟﻜﻞ ﺑﻌﺪﻩ ﻳﺄﻛﻞ‪،‬ﻫﻜﺬﺍ ﺍﻟـﺴﻨ‪‬ﺔ‪،‬ﻓﺈﺫﺍ ﻭﺟـﺪ‬
‫ﺃﻭﻻﺩ ﳚﻠﺴﻮﻥ ﻣﻊ ﺃﺑﻴﻬﻢ‪،‬ﺃﻭ ﻃﻼﹼﺏ ﻣﻊ ﺃﺳﺘﺎﺫﻫﻢ ﺑﱰﻫﺔ‪،‬ﻭﻭﺿﻊ ﺍﻟﻄﻌﺎﻡ‪،‬ﻓﺎﻟﻄﺎﻟﺐ ﻟﻴﺲ ﻟﻪ ﺍﳊﻖ‬
‫ﰲ ﺃﻥ ﻳﺄﻛﻞ ﻗﺒﻞ ﺃﻥ ﻳﺄﻛﻞ ﺃﺳﺘﺎﺫﻩ‪،‬ﻓﺈﺫﺍ ﺗﻨﺎﻭﻝ ﻗﻄﻌﺔ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﻓﻬﺬﺍ ﺧﻼﻑ ﻟﻠﺴﻨ‪‬ﺔ‪،‬ﻓﻼ ﻳﺄﻛﻞ‬
‫ﺍﻟﻜﻞ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﳝ ‪‬ﺪ ﻳﺪﻩ ﺭﺋﻴﺲ ﻫﺬﻩ ﺍﳉﻠﺴﺔ ﺃﻭ ﺃﻣﲑ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ﻭﻳﺄﻛﻞ ﺃﻭﻝ ﻟﻘﻤـﺔ‪،‬ﻭﻟﻴﺲ‬
‫ﻟﻸﻣﲑ ـ ﺃﻣﲑ ﺍﳌﺎﺋﺪﺓ ﺃﻭ ﺃﻣﲑ ﺍﻟﱰﻫﺔ ـ ﻟﻴﺲ ﻟﻪ ﺍﳊ ‪‬ﻖ ﰲ ﺃﻥ ﻳﺒﺪﺃ ﺍﻟﻄﻌﺎﻡ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﳛـﻀﺮ‬
‫ﻉ ﺗﻮﺯﻳﻌﹰﺎ ﺟﻴ‪‬ﺪﹰﺍ‪،‬ﰒ ﻳﺒﺪﺃ ﺑﺎﻟﻄﻌـﺎﻡ‬ ‫ﻛ ﹼﻞ ﻣﻦ ﻣﻌﻪ ﻭﻳﺘﺄﻛﹼﺪ ﻣﻦ ﺫﻟﻚ‪،‬ﻓﺎﻟﻜﻞ ﲟﻜﺎﻧﻪ‪،‬ﻭﺍﻟﻄﻌﺎﻡ ﻣﻮ ‪‬ﺯ ‪‬‬
‫ﻭﻋﺎﺯﻣﹰﺎ ﻋﻠﻴﻬﻢ ﺑﺄﻥ ﻳﺘﻔﻀﻠﻮﺍ ﺍﻟﻄﻌﺎﻡ‪،‬ﻭﻫﻢ ﻟﻴﺲ ﻣﻦ ﺣﻘﹼﻬﻢ ﺃﻥ ﻳﺒﺪﺅﻭﺍ ﻗﺒﻠﻪ ﻓﻬﺬﺍ ﻣﻦ ﺩﻗﹼﺔ ﺍﻟﻨﻈﺎﻡ‬
‫ﷲ‬
‫ﻀ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻣ ‪‬ﻊ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﹶﻃﻌ‪‬ﺎﻣ‪‬ﺎ‪،‬ﹶﻟ ‪‬ﻢ ‪‬ﻧﻀ‪ ‬ﻊ ﹶﺃ‪‬ﻳ ِﺪ‪‬ﻳﻨ‪‬ﺎ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ‪‬ﺒ ‪‬ﺪﹶﺃ ‪‬ﺭﺳ‪‬ـﻮ ﹸﻝ ﺍ ِ‬ ‫ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﺣ ﹶﺬ‪‬ﻳ ﹶﻔ ﹶﺔ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛﻨ‪‬ﺎ ِﺇﺫﹶﺍ ‪‬ﺣ ‪‬‬
‫ﻀ ‪‬ﻊ ‪‬ﻳ ‪‬ﺪﻫ‪‬ﺎ‬
‫ﺖ ِﻟ‪‬ﺘ ‪‬‬
‫ﺕ ﺟ‪‬ﺎ ِﺭ‪‬ﻳ ﹲﺔ ﹶﻛﹶﺄ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺗ ‪‬ﺪﹶﻓ ‪‬ﻊ‪ ،‬ﹶﻓ ﹶﺬ ‪‬ﻫ‪‬ﺒ ‪‬‬
‫ﻀ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ‪‬ﻣ ‪‬ﺮ ﹰﺓ ﹶﻃﻌ‪‬ﺎﻣ‪‬ﺎ‪ ،‬ﹶﻓﺠ‪‬ﺎ َﺀ ‪‬‬
‫ﻀ ‪‬ﻊ ‪‬ﻳ ‪‬ﺪ ‪‬ﻩ‪ ،‬ﻭِﺇﻧ‪‬ﺎ ‪‬ﺣ ‪‬‬
‫
‪،‬ﹶﻓ‪‬ﻴ ‪‬‬
‫ﷲ
ِﺑ‪‬ﻴ ِﺪﻫ‪‬ﺎ‪،‬ﹸﺛ ‪‬ﻢ ﺟ‪‬ﺎ َﺀ ﹶﺃ ‪‬ﻋﺮ‪‬ﺍِﺑ ‪‬ﻲ ﹶﻛﹶﺄ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﺪﹶﻓ ‪‬ﻊ‪،‬ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬ ِﺑ‪‬ﻴ ِﺪ ِﻩ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ـﻮ ﹸﻝ‬ ‫ﻓِﻲ ﺍﻟ ﱠﻄ ‪‬ﻌﺎ ِﻡ‪،‬ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﷲ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪ ،‬ﻭِﺇ‪‬ﻧ ‪‬ﻪ ﺟ‪‬ﺎ َﺀ ِﺑﻬ‪‬ـ ِﺬ ِﻩ ﺍﹾﻟﺠ‪‬ﺎ ِﺭﻳ‪‬ـ ِﺔ‬
‫ﺤ ﱡﻞ ﺍﻟﻄﱠﻌ‪‬ﺎ ‪‬ﻡ ﹶﺃ ﹾﻥ ﹶﻻ ‪‬ﻳ ﹾﺬ ﹶﻛ ‪‬ﺮ ﺍ ‪‬ﺳ ‪‬ﻢ ﺍ ِ‬ ‫ﺴ‪‬ﺘ ِ‬‫ﺸ‪‬ﻴﻄﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬‬
‫ﷲ
‪ِ:‬ﺇ ﱠﻥ ﺍﻟ ‪‬‬ ‫ﺍِ‬
‫ﺕ ِﺑ‪‬ﻴ ِﺪ ِﻩ‪،‬ﻭ‪‬ﺍﱠﻟﺬِﻱ ‪‬ﻧﻔﹾـﺴِﻲ‬ ‫ﺤ ﱠﻞ ِﺑ ِﻪ‪،‬ﹶﻓﹶﺄ ‪‬ﺧ ﹾﺬ ‪‬‬ ‫ﺴ‪‬ﺘ ِ‬
‫ﺕ ِﺑ‪‬ﻴ ِﺪﻫ‪‬ﺎ‪ ،‬ﹶﻓﺠ‪‬ﺎ َﺀ ِﺑ ‪‬ﻬﺬﹶﺍ ﺍ َﻷ ‪‬ﻋﺮ‪‬ﺍِﺑ ‪‬ﻲ‪ِ،‬ﻟ‪‬ﻴ ‪‬‬
‫ﺤ ﱠﻞ ِﺑﻬ‪‬ﺎ‪،‬ﹶﻓﹶﺄ ‪‬ﺧ ﹾﺬ ‪‬‬
‫ﺴ‪‬ﺘ ِ‬
‫ِﻟ‪‬ﻴ ‪‬‬
‫‪٣٩٢‬‬
‫ِﺑ‪‬ﻴ ِﺪ ِﻩ‪ِ،‬ﺇ ﱠﻥ ‪‬ﻳ ‪‬ﺪ ‪‬ﻩ ﻓِﻲ ‪‬ﻳﺪِﻱ ‪‬ﻣ ‪‬ﻊ ‪‬ﻳ ِﺪﻫ‪‬ﺎ‪.‬‬
‫‪ -٩‬ﻟﻌﻖ ﺍﻷﺻﺎﺑﻊ ﺑﻌﺪ ﺍﻟﻄﻌﺎﻡ ‪:‬‬

‫‪ - ٣٩٠‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٥٢٩٦) (١٠٧ / ١٢) -‬ﺻﺤﻴﺢ‬

‫‪ - ٣٩١‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ -‬ﺍﳌﻜﱰ ‪ ( ٣٨٥٦) -‬ﺻﺤﻴﺢ‬
‫‪ - ٣٩٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٥٣٧٨) -‬‬
‫‪٢١١‬‬
‫ﺙ‪.‬ﻗﹶﺎ ﹶﻝ ‪‬ﻭﻗﹶـﺎ ﹶﻝ » ِﺇﺫﹶﺍ‬
‫ﻼ ﹶ‬
‫ﺲ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ -
-‬ﻛﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ ﹶﺃ ﹶﻛ ﹶﻞ ﹶﻃﻌ‪‬ﺎ ‪‬ﻣﺎ ﹶﻟ ِﻌ ‪‬ﻖ ﹶﺃﺻ‪‬ﺎِﺑ ‪‬ﻌ ‪‬ﻪ ﺍﻟﱠﺜ ﹶ‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ٍ‬
‫ﺸ‪‬ﻴﻄﹶﺎ ِﻥ «‪ .‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮﻧ‪‬ـﺎ ﹶﺃ ﹾﻥ‬ ‫ﻂ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ ﺍ َﻷﺫﹶﻯ ‪‬ﻭﹾﻟ‪‬ﻴﺄﹾ ﹸﻛ ﹾﻠﻬ‪‬ﺎ ‪‬ﻭ ﹶﻻ ﻳ‪‬ـ ‪‬ﺪ ‪‬ﻋﻬ‪‬ﺎ ﻟِﻠـ ‪‬‬ ‫ﺖ ﻟﹸ ﹾﻘ ‪‬ﻤ ﹸﺔ ﹶﺃ ‪‬ﺣ ِﺪ ﹸﻛ ‪‬ﻢ ﹶﻓ ﹾﻠ‪‬ﻴ ِﻤ ﹾ‬
‫‪‬ﺳ ﹶﻘ ﹶﻄ ‪‬‬
‫‪٣٩٣‬‬
‫ﻯ ﹶﻃﻌ‪‬ﺎ ِﻣ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ‪‬ﺒ ‪‬ﺮ ﹶﻛ ﹸﺔ «‪.‬‬
‫ﺼ ‪‬ﻌ ﹶﺔ ﻗﹶﺎ ﹶﻝ » ﹶﻓِﺈ‪‬ﻧ ﹸﻜ ‪‬ﻢ ﹶﻻ ‪‬ﺗ ‪‬ﺪﺭ‪‬ﻭ ﹶﻥ ﻓِﻰ ﹶﺃ ‪‬‬ ‫ﺖ ﺍﹾﻟ ﹶﻘ ‪‬‬ ‫ﺴﹸﻠ ‪‬‬‫‪‬ﻧ ‪‬‬
‫ﺕ ‪‬ﻋ ‪‬ﻦ‬ ‫ﺴﻨ‪‬ﻮﺍ ‪‬ﻣﺠ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ ﹶﺓ ِﻧ ‪‬ﻌ ِﻢ ﺍﻟﱠﻠ ِﻪ‪،‬ﻟﹶﺎ ‪‬ﺗ ‪‬ﻤﻠﱡﻮﻫ‪‬ﺎ‪ ،‬ﻭﻟﹶﺎ ‪‬ﺗ‪‬ﻨ ِﻔﺮ‪‬ﻭﻫ‪‬ﺎ‪ ،‬ﹶﻓِﺈ‪‬ﻧﻬ‪‬ﺎ ﹶﻟ ﹶﻘﱠﻠﻤ‪‬ﺎ ‪‬ﻧ ﹶﻔ ‪‬ﺮ ‪‬‬‫ﻭﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﺍﻟ ‪‬ﺪ ‪‬ﺭﺩ‪‬ﺍ ِﺀ‪ ":‬ﹶﺃ ‪‬ﺣ ِ‬
‫‪٣٩٤‬‬
‫ﺕ ِﺇﹶﻟ‪‬ﻴ ِﻬ ‪‬ﻢ "‬
‫ﹶﻗ ‪‬ﻮ ٍﻡ ﹶﻓﻌ‪‬ﺎ ‪‬ﺩ ‪‬‬
‫ﻣﻦ ﺁﺩﺍﺏ ﺍﻟﺸﺮﺍﺏ ‪:‬‬
‫‪١‬ـ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺘﺴﻤﻴﺔ ﻭﺍﳊﻤﺪ ﻭﺍﻟﺸﺮﺏ ﺛﻼﺛﹰﺎ ‪:‬‬
‫ﺏ ﺍﹾﻟ‪‬ﺒﻌِﲑ‪،‬ﻭﻟ ِﻜ ِﻦ ﺍ ‪‬ﺷ ‪‬ﺮﺑ‪‬ﻮﺍ ‪‬ﻣﺜﹾﲎ‬‫ﺸ ‪‬ﺮ ِ‬
‫ﺸ ‪‬ﺮﺑ‪‬ﻮﺍ ﻭ‪‬ﺍ ِﺣﺪ‪‬ﺍ ﹶﻛ ‪‬‬ ‫‪‬ﻋ ِﻦ ﺍﺑﻦ ‪‬ﻋﺒ‪‬ﺎﺱ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮﻝ ﺍﷲ‪ :
،‬ﹶﻻ ‪‬ﺗ ‪‬‬
‫‪٣٩٥‬‬
‫ﺙ‪ ،‬ﻭ ‪‬ﺳﻤ‪‬ﻮﺍ ِﺇﺫﹶﺍ ﺃﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﺷ ِﺮ‪‬ﺑ‪‬ﺘ ‪‬ﻢ‪،‬ﻭ‪‬ﺍ ‪‬ﺣ ‪‬ﻤﺪ‪‬ﻭﺍ ِﺇﺫﹶﺍ ﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﺭﹶﻓ ‪‬ﻌ‪‬ﺘ ‪‬ﻢ‪.‬‬ ‫ﻼ ﹶ‬ ‫‪‬ﻭﹸﺛ ﹶ‬
‫ﺕ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪ :‬ﻫ ‪‬ﻮ ﹶﺃ ‪‬ﻫﻨ‪‬ـﹸﺄ‬
‫ﺙ ‪‬ﻣﺮ‪‬ﺍ ٍ‬
‫ﻼ ﹶ‬‫ﺲ ﹶﺛ ﹶ‬
‫ﺏ ‪‬ﻳ‪‬ﺘ‪‬ﻨ ﱠﻔ ‪‬‬
‫ﷲ
ِﺇﺫﹶﺍ ‪‬ﺷ ِﺮ ‪‬‬ ‫ﻚ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻛﹶﺎ ﹶﻥ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﺲ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟ ٍ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ِ‬
‫‪٣٩٦‬‬
‫‪‬ﻭﹶﺃ‪‬ﺑ ‪‬ﺮﹸﺃ ‪‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮﹸﺃ‪.‬‬
‫‪٢‬ـ ‪‬ﻰ ﺍﻟﺮﺳﻮﻝ
ﻋﻦ ﺍﻟﺸﺮﺏ ﻣﻦ ِﻓ ‪‬ﻲ ﺍﻟﻘﺮﺏ ‪:‬‬
‫‪٣٩٧‬‬
‫ﺴﻘﹶﺎ ِﺀ ‪.‬‬
‫ﺏ ِﻣ ‪‬ﻦ ﻓِﻰ ﺍﻟ ‪‬‬
‫ﺸ ‪‬ﺮ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪ - -‬ﻧﻬ‪‬ﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺃﻱ ﻣﻦ ﻓﻤﻬﺎ‪،‬ﻣﻦ ﻓﻢ ﺍﻟﺰﺟﺎﺟﺔ‪،‬ﺃﻭ ﺍﻹﺑﺮﻳﻖ ﻣﺒﺎﺷﺮﺓ‪،‬ﻓﻘﺪ ‪‬ﻰ ﺍﻟﻨﱯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺸﺮﺏ ﻫﻜﺬﺍ ‪.‬‬
‫ﻭﺇﳕﺎ ‪‬ﻲ ﻋﻦ ﺍﻟﺸﺮﺏ ﻣﻦ ﰲ ﺍﻟﺴﻘﺎﺀ ﻣﻦ ﺃﺟﻞ ﻣﺎ ﳜﺎﻑ ﻣﻦ ﺃﺫﻯ ﻋﺴﺎﻩ ﻳﻜﻮﻥ ﻓﻴﻪ ﻻ ﻳـﺮﺍﻩ‬
‫ﺍﻟﺸﺎﺭﺏ‪،‬ﺣﱴ ﻳﺪﺧﻞ ﺟﻮﻓﻪ‪،‬ﻓﺎﺳﺘﺤﺐ ﺃﻥ ﻳﺸﺮﺏ ﻣﻦ ﺇﻧﺎﺀ ﻇﺎﻫﺮ ﻳ‪‬ﺒﺼﺮﻩ‪.٣٩٨‬‬
‫‪٣‬ـ ﻛﺮﺍﻫﻴﺔ ﺍﻟﻨﻔﺦ ﰲ ﺍﻟﺸﺮﺍﺏ ‪:‬‬
‫ﺤ ﹶﻜ ِﻢ‪ ،‬ﹶﻓ ‪‬ﺪ ‪‬ﺧ ﹶﻞ ‪‬ﻋﹶﻠﻴ‪‬ـ ِﻪ ﹶﺃﺑ‪‬ـﻮ ﺳ‪‬ـﻌِﻴ ٍﺪ‬
‫ﺖ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻣ ‪‬ﺮﻭ‪‬ﺍ ﹶﻥ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬‬
‫ﺠ ‪‬ﻬِﻨ ‪‬ﻲ‪،‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛ‪‬ﻨ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﺍﹾﻟ ‪‬ﻤﹶﺜﻨ‪‬ﻰ ﺍﹾﻟ ‪‬‬
‫ﺏ ؟ ﻗﹶـﺎ ﹶﻝ‪:‬ﹶﺃﺑ‪‬ـﻮ‬
‫ﺸﺮ‪‬ﺍ ِ‬
‫ﷲ
‪‬ﻳ‪‬ﻨﻬ‪‬ﻰ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨ ﹾﻔ ِﺦ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﻱ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ‪‬ﻣ ‪‬ﺮﻭ‪‬ﺍ ﹸﻥ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺨ ‪‬ﺪ ِﺭ ‪‬‬
‫ﺍﹾﻟ ‪‬‬

‫‪ - ٣٩٣‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪- ( ٥٤٢٦) -‬ﻧﺴﻠﺖ‪:‬ﳕﺴﺢ‬

‫‪ - ٣٩٤‬ﺍﻟ ‪‬ﺰ ‪‬ﻫ ‪‬ﺪ ﻭ‪‬ﺍﻟ ‪‬ﺮﻗﹶﺎِﺋ ‪‬ﻖ ﻟِﺎ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎ ‪‬ﺭ ِﻙ )‪ ( ١٧٩٥‬ﻓﻴﻪ ﺍﻧﻘﻄﺎﻉ‬
‫‪ - ٣٩٥‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٢٠٠٦) -‬ﻓﻴﻪ ﺿﻌﻒ‬
‫‪ - ٣٩٦‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ ( ٥٤٠٥) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪(٥٣٣٠)(١٤٧ / ١٢) -‬‬
‫‪ - ٣٩٧‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ٥٦٢٨) -‬‬
‫‪ - ٣٩٨‬ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳﻮﻝ ‪(٧٨ / ٥) -‬‬
‫‪٢١٢‬‬
‫ﷲ‬
‫ﺲ ﻭ‪‬ﺍﺣِـ ٍﺪ‪،‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ـﻮ ﹸﻝ ﺍ ِ‬
‫ﷲ‪ِ،‬ﺇﻧ‪‬ﻲ ﹶﻻ ﹶﺃ ‪‬ﺭﻭ‪‬ﻯ ِﻣ ‪‬ﻦ ‪‬ﻧﻔﹶـ ٍ‬
‫‪‬ﺳﻌِﻴ ٍﺪ‪:‬ﻧ ‪‬ﻌ ‪‬ﻢ‪،‬ﻗﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ‪‬ﺭ ‪‬ﺟ ﹲﻞ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫‪٣٩٩‬‬
‫ﺲ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓِﺈﻧ‪‬ﻲ ﹶﺃﺭ‪‬ﻯ ﺍﹾﻟ ﹶﻘﺬﹶﺍ ﹶﺓ ﻓِﻴ ِﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﹶﺄ ‪‬ﻫ ِﺮ ﹾﻗﻬ‪‬ﺎ‪.‬‬
‫ﻚ ﹸﺛ ‪‬ﻢ ‪‬ﺗ‪‬ﻨ ﱠﻔ ‪‬‬
‫ﺡ ‪‬ﻋ ‪‬ﻦ ﻓِﻴ ‪‬‬
‫
‪ :‬ﹶﻓﹶﺄِﺑ ِﻦ ﺍﹾﻟ ﹶﻘ ‪‬ﺪ ‪‬‬
‫ﻼ ﺷﺮﺏ ﺃﺣﺪ ﺍﻟﻨﺎﺱ ﺛﻼﺛﹰﺎ ﺣﺴﺐ ﺍﻟﺴﻨ‪‬ﺔ ﻭﻟﻜﻦ ﰲ ﺍﳌﺮ‪‬ﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺗﺮﻙ ﺍﻹﻧـﺎﺀ ﻋﻠـﻰ ﻓﻤـﻪ‬ ‫ﻓﻤﺜ ﹰ‬
‫ﻭﺗﻨﻔﹼﺲ ﺑﺪﺍﺧﻠﻪ‪،‬ﻓﺄﺣﻴﺎﻧﹰﺎ ﺍﻟﺰﻓﲑ ﳛﻤﻞ ﺑﻌﺾ ﺍﻷﻣﺮﺍﺽ‪،‬ﻓﺎﻟﺴﻨ‪‬ﺔ ﻣﺎ ﺑﲔ ﺍﻟﺸﺮﺑﺘﲔ ﺃﺑﻌِﺪ ﺍﻟﻘﺪﺡ ﻋﻦ‬
‫ﱯ
ﺃﻥ ﻳﺘﻨﻔﹼﺲ ﰲ ﺍﻹﻧﺎﺀ ﺃﻭ ﻳﻨﻔﺦ ﻓﻴﻪ ﳌـﺎ ﰲ ﺫﻟـﻚ ﻣـﻦ ﺍﻷﻣـﺮﺍﺽ‬ ‫ﻓﻴﻚ‪،‬ﻟﺬﻟﻚ ‪‬ﻰ ﺍﻟﻨ ‪‬‬
‫ﺍﻟﺼﺤﻴ‪‬ﺔ‪،‬ﻭﺍﳌﻨﺎﻓﺎﺓ ﻟﻶﺩﺍﺏ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ‪.‬‬
‫‪٤‬ـ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺸﺮﺏ ﻭﺍﻷﻛﻞ ﺟﺎﻟﺴﹰﺎ ‪:‬‬
‫ﺏ ﻗﹶﺎِﺋﻤ‪‬ﺎ‪.٤٠٠‬‬
‫ﺸ ‪‬ﺮ ِ‬
‫ﻯ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ -
-‬ﻧﻬ‪‬ﻰ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬‬
‫ﺨ ‪‬ﺪ ِﺭ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﺳﻌِﻴ ٍﺪ ﺍﹾﻟ ‪‬‬
‫ﺏ ‪‬ﻭ‪‬ﻧﺤ‪‬ـ ‪‬ﻦ‬
‫ﺸ ‪‬ﺮ ‪‬‬
‫ﺤ ‪‬ﻦ ‪‬ﻧ ‪‬ﻤﺸِﻲ‪ ،‬ﻭ‪‬ﻧ ‪‬‬
‫ﻭﳚﻮﺯ ﺍﻟﺸﺮﺏ ﻭﺍﻗﻔﹰﺎ ﳊﺎﺟﺔ‪،‬ﻓ ‪‬ﻌ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛﻨ‪‬ﺎ ‪‬ﻧ ﹾﺄ ﹸﻛ ﹸﻞ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫‪٤٠١‬‬
‫ﷲ
‪.‬‬‫ِﻗﻴ‪‬ﺎ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ ‪‬ﻬ ِﺪ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫ﻼ ﺇﺫﺍ ﻛﻨﺖ ﰲ ﺍﻟﻜﻌﺒﺔ ـ ﺯﺍﺩﻫﺎ ﺍﷲ ﺷﺮﻓﹰﺎ ـ ﻭﺍﻻﺯﺩﺣﺎﻡ ﺷﺪﻳﺪ ﻓﺈﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗـﺸﺮﺏ‬ ‫ﻓﻤﺜ ﹰ‬
‫ﱯ
ﺷﺮﺏ ﻣﺎﺀ ﺯﻣﺰﻡ ﻭﺍﻗﻔﹰﺎ ـ ﻭﻫﻲ ﺣﺎﻻﺕ‬ ‫ﻗﺎﻋﺪﹰﺍ ﻓﺴﺘﺠﺪ ﺍﻟﻨﺎﺱ ﻓﻮﻗﻚ‪،‬ﻓﺎﺷﺮﺏ ﻭﺍﻗﻔﹰﺎ‪،‬ﺍﻟﻨ ‪‬‬
‫ﺝ ﻋﻨﺪ ﺍﳊﺎﻻﺕ‬
‫ﻗﻠﻴﻠﺔ ـ ﺍﻷﻭﱃ ﻓﻴﻬﺎ ﺃﻥ ﺗﺸﺮﺏ ﻗﺎﻋﺪﹰﺍ‪،‬ﻓﺎﻟﻨﱯ
ﺷﺮﺏ ﻗﺎﺋﻤﹰﺎ ﻟﺌﻼ ﻳﻮﺟﺪ ﺣﺮ ‪‬‬
‫ﺍﻟﻀﺮﻭﺭﻳ‪‬ﺔ ‪.‬‬
‫‪٥‬ـ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺸﺮﺏ ﰲ ﺁﻧﻴﺔ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀ‪‬ﺔ ‪:‬‬
‫ﻀ ٍﺔ ﹶﻓِﺈ‪‬ﻧﻤ‪‬ـﺎ‬
‫ﺐ ﹶﺃ ‪‬ﻭ ِﻓ ‪‬‬
‫ﺏ ﻓِﻰ ِﺇﻧ‪‬ﺎ ٍﺀ ِﻣ ‪‬ﻦ ﹶﺫ ‪‬ﻫ ٍ‬
‫ﺖ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -
-‬ﻣ ‪‬ﻦ ‪‬ﺷ ِﺮ ‪‬‬‫‪‬ﻋ ‪‬ﻦ ﹸﺃ ‪‬ﻡ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ﻗﹶﺎﹶﻟ ‪‬‬
‫‪٤٠٢‬‬
‫ﺠ ‪‬ﺮ ِﺟ ‪‬ﺮ ﻓِﻰ ‪‬ﺑ ﹾﻄِﻨ ِﻪ ﻧ‪‬ﺎﺭ‪‬ﺍ ِﻣ ‪‬ﻦ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ «‪.‬‬
‫‪‬ﻳ ‪‬‬
‫‪٦‬ـ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻣﺘﻼﺀ ﺍﳌﻌﺪﺓ ﺑﺎﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ‪:‬‬

‫‪ - ٣٩٩‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٥٣٢٧) (١٤٥ / ١٢) -‬ﺻﺤﻴﺢ‬

‫‪ - ٤٠٠‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٥٣٩٧) -‬‬
‫‪ - ٤٠١‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٥٣٢٥) (١٤٣ / ١٢) -‬ﺻﺤﻴﺢ‬
‫‪ - ٤٠٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪- ( ٥٥٠٩) -‬ﳚﺮﺟﺮ‪:‬ﳛﺪﺭ ﻓﻴﻪ‬
‫‪٢١٣‬‬
‫ﻱ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﻗﹶﺎ ﹶﻝ‪ ":‬ﻣ‪‬ﺎ ‪‬ﻣﻠﹶﺄ ﺁ ‪‬ﺩ ِﻣ ‪‬ﻲ ِﻭﻋ‪‬ـﺎ ًﺀ ﺷ‪‬ـﺮ‪‬ﺍ ﻣِـ ‪‬ﻦ‬
‫ﺏ ﺍﹾﻟ ِﻜ‪‬ﻨ ِﺪ ‪‬‬
‫‪‬ﻋﻦِ ﺍﹾﻟ ِﻤ ﹾﻘﺪ‪‬ﺍ ِﻡ ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬ﻌﺪِﻱ ﹶﻛ ِﺮ ‪‬‬
‫ﺚ‬
‫ﺚ ﹶﻃﻌ‪‬ﺎﻣ‪‬ـ ‪‬ﻪ‪ ،‬ﻭﹸﺛﹸﻠ ﹲ‬
‫ﺻ ﹾﻠ‪‬ﺒ ‪‬ﻪ‪،‬ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻟﹶـﺎ ‪‬ﻣﺤ‪‬ﺎﻟﹶـ ﹶﺔ ﹶﻓﹸﺜﻠﹸـ ﹲ‬
‫ﺕ ‪‬ﻳ ِﻘ ‪‬ﻤ ‪‬ﻦ ‪‬‬
‫ﺐ ﺍ‪‬ﺑ ِﻦ ﺁ ‪‬ﺩ ‪‬ﻡ ﹶﺃ ﹶﻛﻠﹶﺎ ‪‬‬ ‫ﺴ ‪‬‬‫‪‬ﺑ ﹾﻄِﻨ ِﻪ‪ ،‬ﺣ ‪‬‬
‫‪٤٠٣‬‬
‫ﺴ ِﻪ "‬ ‫ﺚ ِﻟ‪‬ﻨ ﹶﻔ ِ‬
‫‪‬ﺷﺮ‪‬ﺍ‪‬ﺑ ‪‬ﻪ‪ ،‬ﻭﹸﺛﹸﻠ ﹲ‬
‫)‪ (١٤‬ﺁﺩﺍﺏ ﺍﻹﻧﺼﺎﺕ ﺃﺛﻨﺎﺀ ﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ‪:‬‬
‫ﺼﺘ‪‬ﻮﹾﺍ ﹶﻟ ‪‬ﻌﱠﻠﻜﹸـ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ‪‬ﺣﻤ‪‬ـﻮ ﹶﻥ{ )‪ (٢٠٤‬ﺳـﻮﺭﺓ‬ ‫ﺉ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁﻥﹸ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ِﻤﻌ‪‬ﻮﹾﺍ ﹶﻟ ‪‬ﻪ ‪‬ﻭﺃﹶﻧ ِ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻭِﺇﺫﹶﺍ ﹸﻗ ِﺮ ‪‬‬
‫ﺍﻷﻋﺮﺍﻑ‬
‫ﺕ ِﺇﹶﻟ‪‬ﻴ ِﻪ ِﻋ‪‬ﻨ ‪‬ﺪ‬
‫ﲔ ﺑِﺎ ِﻹ‪‬ﻧﺼ‪‬ﺎ ِ‬
‫ﺱ ‪‬ﻭ ‪‬ﻫﺪ‪‬ﻯ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹲﺔ‪،‬ﺃﹶ ‪‬ﻣ ‪‬ﺮ ﺍ ﹸﳌ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹶﺃ ﱠﻥ ﺍﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ‪‬ﺑﺼ‪‬ﺎِﺋ ‪‬ﺮ ﻟِﻠﻨ‪‬ﺎ ِ‬ ‫ﹶﻟﻤ‪‬ﺎ ﹶﺫ ﹶﻛ ‪‬ﺮ ﺍ ُ‬
‫ﳉ ‪‬ﻬ ِﺮ ﻓﹶﺎ ﹸﳌ ‪‬ﺆ‪‬ﺗﻤ‪‬ﻮ ﹶﻥ ﺑِـ ِﻪ‬
‫ﻼ ِﺓ ﺍ ﹶ‬
‫ﺻﹶ‬‫ﻉ ِﺑ ‪‬ﻬﺪ‪‬ﺍ ‪‬ﻩ‪ ،‬ﻭِﺇ ‪‬ﻋﻈﹶﺎﻣﹰﺎ ﹶﻟ ‪‬ﻪ ﻭ‪‬ﺍ ‪‬ﺣِﺘﺮ‪‬ﺍﻣﹰﺎ ‪.‬ﹶﻓِﺈﺫﹶﺍ ﹶﻗ ‪‬ﺮﹶﺃ ﺍ ِﻹﻣ‪‬ﺎ ‪‬ﻡ ﻓِﻲ ‪‬‬
‫ﻼ ‪‬ﻭِﺗ ِﻪ ﻟﻼ‪‬ﻧِﺘﻔﹶﺎ ِ‬
‫‪‬ﺗ ﹶ‬
‫‪٤٠٤‬‬
‫ﺼﺘ‪‬ﻮ ﹶﻥ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ﹾﻘ ‪‬ﺮﺅ‪‬ﻭ ﹶﻥ ‪‬ﻣﻌ‪‬ﻪ ‪.‬‬ ‫‪‬ﻳ‪‬ﻨ ِ‬
‫ﻓﺎﻻﺳﺘﻤﺎﻉ ﺇﱃ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻹﻧﺼﺎﺕ ﻟﻪ ‪ -‬ﺣﻴﺜﻤﺎ ﻗﺮﻯ ﺀ ‪ -‬ﻫـﻮ ﺍﻷﻟﻴـﻖ ﲜـﻼﻝ ﻫـﺬﺍ‬
‫ﺍﻟﻘﻮﻝ‪،‬ﻭﲜﻼﻝ ﻗﺎﺋﻠﻪ ﺳﺒﺤﺎﻧﻪ! ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﻟﻠﹼﻪ ﺃﻓﻼ ﻳﺴﺘﻤﻊ ﺍﻟﻨﺎﺱ ﻭﻳﻨﺼﺘﻮﻥ؟! ﰒ ﺭﺟﺎﺀ ﺍﻟﺮﲪـﺔ‬
‫ﳍﻢ‪»:‬ﹶﻟ ‪‬ﻌﱠﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ‪‬ﺣﻤ‪‬ﻮ ﹶﻥ« ‪..‬ﻣﺎ ﺍﻟﺬﻱ ﳜﺼﺼﻪ ﺑﺎﻟﺼﻼﺓ؟ ﻭﺣﻴﺜﻤﺎ ﻗﺮﺉ ﺍﻟﻘﺮﺁﻥ‪،‬ﻭﺍﺳﺘﻤﻌﺖ ﻟـﻪ‬
‫ﺍﻟﻨﻔﺲ ﻭﺃﻧﺼﺘﺖ‪،‬ﻛﺎﻥ ﺫﻟﻚ ﺃﺭﺟﻰ ﻷﻥ ﺗﻌﻲ ﻭﺗﺘﺄﺛﺮ ﻭﺗﺴﺘﺠﻴﺐ ﻓﻜﺎﻥ ﺫﻟﻚ ﺃﺭﺟﻰ ﺃﻥ ﺗﺮﺣﻢ‬
‫ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﲨﻴﻌﺎ ‪..‬‬
‫ﺇﻥ ﺍﻟﻨﺎﺱ ﳜﺴﺮﻭﻥ ﺍﳋﺴﺎﺭﺓ ﺍﻟﱵ ﻻ ﻳﻌﺎﺭﺿﻬﺎ ﺷﻲﺀ ﺑﺎﻻﻧﺼﺮﺍﻑ ﻋﻦ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ‪..‬ﻭﺇﻥ ﺍﻵﻳﺔ‬
‫ﺍﻟﻮﺍﺣﺪﺓ ﻟﺘﺼﻨﻊ ﺃﺣﻴﺎﻧﺎ ﰲ ﺍﻟﻨﻔﺲ ‪ -‬ﺣﲔ ﺗﺴﺘﻤﻊ ﳍﺎ ﻭﺗﻨﺼﺖ ‪ -‬ﺃﻋﺎﺟﻴﺐ ﻣـﻦ ﺍﻻﻧﻔﻌـﺎﻝ‬
‫ﻭﺍﻟﺘﺄﺛﺮ ﻭﺍﻻﺳﺘﺠﺎﺑﺔ ﻭﺍﻟﺘﻜﻴﻒ ﻭﺍﻟﺮﺅﻳﺔ ﻭﺍﻹﺩﺭﺍﻙ‪،‬ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺍﻟﺮﺍﺣﺔ‪،‬ﻭﺍﻟﻨﻘﻠﺔ ﺍﻟﺒﻌﻴﺪﺓ ﰲ ﺍﳌﻌﺮﻓﺔ‬
‫ﺍﻟﻮﺍﻋﻴﺔ ﺍﳌﺴﺘﻨﲑﺓ ‪..‬ﳑﺎ ﻻ ﻳﺪﺭﻛﻪ ﺇﻻ ﻣﻦ ﺫﺍﻗﻪ ﻭﻋﺮﻓﻪ! ﻭﺇﻥ ﺍﻟﻌﻜﻮﻑ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘـﺮﺁﻥ ‪ -‬ﰲ‬
‫ﻭﻋﻲ ﻭﺗﺪﺑﺮ ﻻ ﳎﺮﺩ ﺍﻟﺘﻼﻭﺓ ﻭﺍﻟﺘﺮﱎ! ‪ -‬ﻟﻴﻨﺸﺊ ﰲ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻌﻘﻞ ﻣﻦ ﺍﻟﺮﺅﻳﺔ ﺍﻟﻮﺍﺿﺤﺔ ﺍﻟﺒﻌﻴﺪﺓ‬
‫ﺍﳌﺪﻯ ﻭﻣﻦ ﺍﳌﻌﺮﻓﺔ ﺍﳌﻄﻤﺌﻨﺔ ﺍﳌﺴﺘﻴﻘﻨﺔ ﻭﻣﻦ ﺍﳊﺮﺍﺭﺓ ﻭﺍﳊﻴﻮﻳﺔ ﻭﺍﻻﻧﻄﻼﻕ! ﻭﻣﻦ ﺍﻹﳚﺎﺑﻴﺔ ﻭﺍﻟﻌﺰﻡ‬
‫ﻭﺍﻟﺘﺼﻤﻴﻢ ﻣﺎ ﻻ ﺗﺪﺍﻧﻴﻪ ﺭﻳﺎﺿﺔ ﺃﺧﺮﻯ ﺃﻭ ﻣﻌﺮﻓﺔ ﺃﻭ ﲡﺮﻳﺐ! ﻭﺇﻥ ﺭﺅﻳﺔ ﺣﻘﺎﺋﻖ ﺍﻟﻮﺟﻮﺩ ‪ -‬ﻣﻦ‬
‫ﺧﻼﻝ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ‪ -‬ﻭﺣﻘﺎﺋﻖ ﺍﳊﻴﺎﺓ‪،‬ﻭﺭﺅﻳﺔ ﺍﳊﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ﻭﻃﺒﻴﻌﺘﻬﺎ ﻭﺣﺎﺟﺎ‪‬ـﺎ ﻣـﻦ‬

‫‪ - ٤٠٣‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ (٥٢٦١)(٤٤٧ / ٧) -‬ﺻﺤﻴﺢ‬

‫‪ - ٤٠٤‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(١١٥٩ / ١) -‬‬
‫‪٢١٤‬‬
‫ﺧﻼﻝ ﺍﻟﺘﻘﺮﻳﺮﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪،‬ﳍﻲ ﺭﺅﻳﺔ ﺑﺎﻫﺮﺓ ﻭﺍﺿﺤﺔ ﺩﻗﻴﻘﺔ ﻋﻤﻴﻘﺔ‪.‬ـﺪﻱ ﺇﱃ ﻣﻌﺎﳉﺘـﻬﺎ ﻭﺇﱃ‬
‫ﻣﺰﺍﻭﻟﺘﻬﺎ ﺑﺮﻭﺡ ﺃﺧﺮﻯ‪،‬ﻏﲑ ﻣﺎ ﺗﻮﺟﻪ ﺇﻟﻴﻪ ﺳﺎﺋﺮ ﺍﻟﺘﺼﻮﻳﺮﺍﺕ ﻭﺍﻟﺘﻘﺮﻳﺮﺍﺕ ﺍﻟﺒﺸﺮﻳﺔ ‪..‬‬
‫ﻭﻫﺬﺍ ﻛﻠﻪ ﺃﺭﺟﻰ ﺇﱃ ﺍﻟﺮﲪﺔ ‪..‬ﻭﻫﻮ ﻳﻜﻮﻥ ﰲ ﺍﻟﺼﻼﺓ ﻭﰲ ﻏﲑ ﺍﻟﺼﻼﺓ‪.‬ﻭﻟـﻴﺲ ﻫﻨـﺎﻙ ﻣـﺎ‬
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‫ﳜﺼﺺ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﻘﺮﺁﱐ ﺍﻟﻌﺎﻡ ﺑﺎﻟﺼﻼﺓ ﻛﻤﺎ ﺭﻭﻯ ﺍﻟﻘﺮﻃﱯ ﻋﻦ ﺍﻟﻨﺤﺎﺱ‪.‬‬
‫ﷲ
‪:‬ﺗ ‪‬ﻌﱠﻠﻤ‪‬ﻮﺍ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ‪،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﻳ‪‬ـ ﹾﺄﺗِﻲ ﻳ‪‬ـ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎﻣ‪‬ـ ِﺔ ﺷ‪‬ـﺎِﻓﻌ‪‬ﺎ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﹸﺃﻣ‪‬ﺎ ‪‬ﻣ ﹶﺔ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﺻﺤ‪‬ﺎِﺑ ِﻪ‪ ،‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺑِﺎﻟ ‪‬ﺰ ‪‬ﻫﺮ‪‬ﺍ ‪‬ﻭ‪‬ﻳ ِﻦ‪:‬ﺍﹾﻟ‪‬ﺒ ﹶﻘ ‪‬ﺮ ِﺓ ﻭ‪‬ﺁ ِﻝ ِﻋ ‪‬ﻤﺮ‪‬ﺍ ﹶﻥ‪،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻬﻤ‪‬ﺎ ﺗ‪ ‬ﹾﺄِﺗﻴ‪‬ﺎ ِﻥ ﻳ‪‬ـ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎﻣ‪‬ـ ِﺔ ﹶﻛﹶﺄ‪‬ﻧ ‪‬ﻬﻤ‪‬ـﺎ‬
‫َﻷ ‪‬‬
‫ﹶﻏﻤ‪‬ﺎ ‪‬ﻣﺘ‪‬ﺎ ِﻥ‪،‬ﹶﺃ ‪‬ﻭ ﹶﻛﹶﺄ‪‬ﻧ ‪‬ﻬﻤ‪‬ﺎ ﹶﻏﻴ‪‬ﺎ‪‬ﻳﺘ‪‬ﺎ ِﻥ‪،‬ﹶﺃ ‪‬ﻭ ِﻓ ‪‬ﺮﻗﹶﺎ ِﻥ ِﻣ ‪‬ﻦ ﹶﻃ‪‬ﻴ ٍﺮ ‪‬ﺗﺤ‪‬ﺎﺟ‪‬ﺎ ِﻥ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺻ‪‬ـﺤ‪‬ﺎِﺑ ِﻬﻤ‪‬ﺎ‪ ،‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺑِـﺴ‪‬ﻮ ‪‬ﺭ ِﺓ‬
‫‪٤٠٦‬‬
‫ﺴ‪‬ﺘﻄِﻴ ‪‬ﻌﻬ‪‬ﺎ ﺍﹾﻟ‪‬ﺒ ﹶﻄﹶﻠ ﹸﺔ‪.‬‬‫ﺴ ‪‬ﺮ ﹲﺓ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺍﹾﻟ‪‬ﺒ ﹶﻘ ‪‬ﺮ ِﺓ‪،‬ﹶﻓِﺈ ﱠﻥ ﹶﺃ ‪‬ﺧ ﹶﺬﻫ‪‬ﺎ ‪‬ﺑ ‪‬ﺮ ﹶﻛ ﹲﺔ‪ ،‬ﻭ‪‬ﺗ ‪‬ﺮ ﹶﻛﻬ‪‬ﺎ ‪‬ﺣ ‪‬‬
‫ﺍﻟﺰﻫﺮﺍﻭﻳﻦ‪:‬ﻟﻮﻥ ﺃﺯﻫﺮ‪:‬ﻧﲑ‪،‬ﻭﺍﻟﺰﻫﺮ‪،‬ﻭﺍﻟﺰﻫﺮﺓ ﺍﻟﺒﻴﺎﺽ ﺍﻟﻨﲑ ‪،‬ﻭﻫﻮ ﺃﺣﺴﻦ ﺍﻷﻟﻮﺍﻥ ﺍﻟﺒﻴﺾ‪.‬‬
‫ﺍﻟﻐﻤﺎﻣﺔ‪:‬ﺍﻟﺴﺤﺎﺑﺔ‪،‬ﻭﺍﳉﻤﻊ ﺍﻟ ‪‬ﻐﻤ‪‬ﺎﻡ‪.‬‬
‫ﺍﻟﻐﻴﺎﻳﺔ‪:‬ﻛﻞ ﺷﻲﺀ ﺃﻇﻞ ﺍﻹﻧﺴﺎﻥ ﻭﻏﲑﻩ ﻣﻦ ﻓﻮﻗﻪ‪،‬ﻭﻫﻲ ﻛﺎﻟـﺴﺤﺎﺑﺔ‪،‬ﻭﺃﺭﺍﺩ ﺑـﻪ‪:‬ﺃﻥ ﺍﻟـﺴﻮﺭﺓ‬
‫ﻛﺎﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﻈﻞ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻷﺫﻯ ﰲ ﺍﳊﺮ ﻭﺍﻟﱪﺩ ﻭﻏﲑﳘﺎ‪.‬‬
‫ﺍﻟﻔﺮﻕ‪:‬ﺍﳉﻤﺎﻋﺔ ﺍﳌﻨﻔﺮﺩﺓ ﻣﻦ ﺍﻟﻐﻨﻢ ﻭﺍﻟﻄﲑ ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﺻﻮﺍﻑ‪:‬ﲨﻊ ﺻﺎﻓﺔ‪،‬ﻭﻫﻲ ﺍﻟﱵ ﺗﺼﻒ ﺃﺟﻨﺤﺘﻬﺎ ﻋﻨﺪ ﺍﻟﻄﲑﺍﻥ‪.‬‬
‫ﲢﺎﺟﺎﻥ‪:‬ﺍﶈﺎﺟﺔ‪:‬ﺍﳌﺨﺎﺻﻤﺔ ﻭﺍ‪‬ﺎﺩﻟﺔ‪،‬ﻭﺇﻇﻬﺎﺭ ﺍﳊﺠﺔ‪.‬‬
‫ﺍﻻﺳﺘﺤﺼﺎﺀ‪:‬ﻭﺍﻹﺣﺼﺎﺀ‪:‬ﲨﻊ ﺍﻟﺸﻲﺀ ﻭﻋﺪﻩ ﻭﺍﻹﺣﺎﻃﺔ ﺑﻪ‪.‬‬
‫" ﻓﺎﻻﺳﺘﻤﺎﻉ ﻟﻪ ﻭﺍﻹﻧﺼﺎﺕ ﻭﺍﺟﺐ ﺇﺳﻼﻣﻲ ﻭﻫﻮ ﺍﳉﺪﻳﺮ ﲜﻠﻴﻞ ﺍﻟﻜﻼﻡ ﻭﻋﻈﻤـﺔ ﺍﳌـﺘﻜﻠﻢ‬
‫‪،‬ﻓﻌﻨﺪﺋﺬ ﺗﺘﱰﻝ ﺍﻟﺮﲪﺔ‪.‬ﻓﺤﻴﺜﻤﺎ ﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻭﺣﻴﺜﻤﺎ ﺗﻼﻩ ﺍﳌﺆﻣﻨﻮﻥ ﺗﱰﻟﺖ ﺍﻟﺮﲪـﺎﺕ ﻭﺻـﻔﺖ‬
‫‪٤٠٧‬‬
‫ﺍﻟﻨﻔﻮﺱ ﻭﺯﻛﺖ ﺍﻟﻘﻠﻮﺏ ﻷﻥ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻛﺮ ﻭﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﺘﺸﺮﻳﻊ‪".‬‬

‫‪ - ٤٠٥‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(١٤٢٥ / ٣) -‬‬

‫‪ - ٤٠٦‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ (١٩١٠) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪(١١٦) (٣٢٣ / ١) -‬‬
‫‪ - ٤٠٧‬ﺣﻠﱯ‪ ،‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻃﻌﻤﻪ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ‪،‬ﺹ ‪ .١٢٧‬ﻭﺍﻧﻈﺮ ﺇﱃ ﺳـﻬﺎﻡ ﻣﻬـﺪﻱ‬
‫ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪٣٤٦-٣٤٤‬‬
‫‪٢١٥‬‬
‫" ﻭﻋﻠﻴﻨﺎ ﺃﻻ ﻧﻨﺴﻰ ﺃﺛﺮ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﻴﺒﺔ ﰲ ﺍﺳﺘﺠﺎﺑﺔ ﺍﻟﻄﻔﻞ‪،‬ﻓﺎﳌﺮﰊ ﺍﻟﺬﻱ ﻳﻮﻗﺮ ﺍﻟﻘـﺮﺁﻥ ﻭﳚﻠﱡـﻪ‬
‫ﻭﻳ‪‬ﺤﺴﻦ ﺍﻻﺳﺘﻤﺎﻉ ﺇﻟﻴﻪ‪،‬ﺳﻴﻜﻮﻥ ﻟﻪ ﺃﻛﱪ ﺍﻷﺛﺮ ﰲ ﻧﻔﺲ ﺍﻟﻄﻔﻞ ﻭﻋﻈﻴﻢ ﺗﻘـﺪﻳﺮﻩ ﻟﻜـﻼﻡ ﺍﷲ‬
‫‪٤٠٨‬‬
‫ﺗﻌﺎﱃ"‬
‫ﺇﻧﻪ ﻛﺘﺎﺏ ﺍﷲ‪،‬ﻣﱰﻟﺘﻪ ﻛﻤﱰﻟﺔ ﻣﱰﻟﻪ‪،‬ﻭﺗﻌﻈﻴﻤﻪ ﻣﻦ ﺗﻌﻈﻴﻢ ﻗﺎﺋﻠﻪ‪،‬ﻭﺍﻷﺩﺏ ﻣﻌـﻪ ﺃﺩﺏ ﻣـﻊ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺣﺮﻱ ﺑﺎﳌﺴﻠﻢ ﺃﻥ ﻳﺘﻌﻠﻢ ﻫﺬﻩ ﺍﻵﺩﺍﺏ ﻟﻴﻠﺘﺰﻣﻬﺎ ﻣﻊ ﻛﺘﺎﺏ ﺍﷲ ﺍﻟﻜﺮﱘ‪.‬‬
‫‪ -١‬ﺃﻥ ﻳﻘﺼﺪ ﺑﻘﺮﺍﺀﺗﻪ ﻭﺟﻪ ﺍﷲ ﺗﻌﺎﱃ‪،‬ﻭﺗﻌﻠﻢ ﺃﺣﻜﺎﻡ ﻛﺘﺎﺑﻪ‪،‬ﻭﺗﻨﻔﻴﺬ ﺃﻣﺮ ﺭﺑﻪ ﺑﺘﻼﻭﺓ ﺍﻟﻘـﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ‪.‬‬
‫ﺼﻠﹶﺎ ﹶﺓ ‪‬ﻭ‪‬ﻳ ‪‬ﺆﺗ‪‬ـﻮﺍ‬
‫ﲔ ﹶﻟ ‪‬ﻪ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ‪‬ﺣﻨ‪‬ﻔﹶﺎﺀ ‪‬ﻭ‪‬ﻳﻘِﻴﻤ‪‬ﻮﺍ ﺍﻟ ‪‬‬
‫ﺼ ‪‬‬
‫ﺨِﻠ ِ‬‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ }:‬ﻭﻣ‪‬ﺎ ﹸﺃ ِﻣﺮ‪‬ﻭﺍ ِﺇﻟﱠﺎ ِﻟ‪‬ﻴ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭﺍ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻣ ‪‬‬
‫ﻚ ﺩِﻳ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ‪‬ﻴ ‪‬ﻤ ِﺔ{ )‪ (٥‬ﺳﻮﺭﺓ ﺍﻟﺒﻴﻨﺔ‪.‬‬ ‫ﺍﻟ ‪‬ﺰﻛﹶﺎ ﹶﺓ ‪‬ﻭ ﹶﺫِﻟ ‪‬‬
‫ﻭﻫﺬﻩ ﻫﻲ ﻗﺎﻋﺪﺓ ﺩﻳﻦ ﺍﻟﻠﹼﻪ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪:‬ﻋﺒﺎﺩﺓ ﺍﻟﻠﹼﻪ ﻭﺣﺪﻩ‪،‬ﻭﺇﺧﻼﺹ ﺍﻟﺪﻳﻦ ﻟﻪ‪،‬ﻭﺍﳌﻴﻞ ﻋـﻦ‬
‫ﻚ ﺩِﻳ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ‪‬ﻴﻤ‪‬ـ ِﺔ« ‪..‬ﻋﻘﻴـﺪﺓ ﺧﺎﻟـﺼﺔ ﰲ‬ ‫ﺍﻟﺸﺮﻙ ﻭﺃﻫﻠﻪ‪،‬ﻭﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ‪،‬ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ‪»:‬ﻭ‪‬ﺫِﻟ ‪‬‬
‫ﺍﻟﻀﻤﲑ‪،‬ﻭﻋﺒﺎﺩﺓ ﻟﻠﹼﻪ‪،‬ﺗﺘﺮﺟﻢ ﻋﻦ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ‪،‬ﻭﺇﻧﻔﺎﻕ ﻟﻠﻤﺎﻝ ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﹼﻪ‪،‬ﻭﻫﻮ ﺍﻟﺰﻛﺎﺓ ‪..‬ﻓﻤﻦ‬
‫ﺣﻘﻖ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ‪،‬ﻓﻘﺪ ﺣﻘﻖ ﺍﻹﳝﺎﻥ ﻛﻤﺎ ﺃﻣﺮ ﺑﻪ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪،‬ﻭﻛﻤﺎ ﻫﻮ ﰲ ﺩﻳﻦ ﺍﻟﻠﹼﻪ ﻋﻠـﻰ‬
‫ﺍﻹﻃﻼﻕ‪.‬ﺩﻳﻦ ﻭﺍﺣﺪ‪.‬ﻭﻋﻘﻴﺪﺓ ﻭﺍﺣﺪﺓ‪،‬ﺗﺘﻮﺍﱃ ‪‬ﺎ ﺍﻟﺮﺳﺎﻻﺕ‪،‬ﻭﻳﺘﻮﺍﰱ ﻋﻠﻴﻬﺎ ﺍﻟﺮﺳﻞ ‪..‬ﺩﻳـﻦ ﻻ‬
‫ﻏﻤﻮﺽ ﻓﻴﻪ ﻭﻻ ﺗﻌﻘﻴﺪ‪.‬ﻭﻋﻘﻴﺪﺓ ﻻ ﺗﺪﻋﻮ ﺇﱃ ﺗﻔﺮﻕ ﻭﻻ ﺧﻼﻑ‪،‬ﻭﻫﻲ ‪‬ﺬﻩ ﺍﻟﻨـﺼﺎﻋﺔ‪،‬ﻭ‪‬ﺬﻩ‬
‫‪٤٠٩‬‬
‫ﺍﻟﺒﺴﺎﻃﺔ‪،‬ﻭ‪‬ﺬﺍ ﺍﻟﺘﻴﺴﲑ‪.‬ﻓﺄﻳﻦ ﻫﺬﺍ ﻣﻦ ﺗﻠﻚ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﳌﻌﻘﺪﺓ‪،‬ﻭﺫﻟﻚ ﺍﳉﺪﻝ ﺍﻟﻜﺜﲑ؟‬
‫ﺖ ‪‬ﺭﺳ‪‬ـﻮ ﹶﻝ‬ ‫ﺹ ‪‬ﻳ ﹾﻘ ‪‬ﺮﹸﺃ ﹸﺛ ‪‬ﻢ ‪‬ﺳﹶﺄ ﹶﻝ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘﺮ‪ ‬ﺟ ‪‬ﻊ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺼ‪‬ﻴ ٍﻦ ﺃﹶ‪‬ﻧ ‪‬ﻪ ‪‬ﻣ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ﻗﹶﺎ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ِﻋ ‪‬ﻤﺮ‪‬ﺍ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﺣ ‪‬‬
‫ﺴﹶﺄ ِﻝ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑ ِﻪ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ‪‬ﻴﺠِﻰ ُﺀ ﹶﺃﻗﹾـﻮ‪‬ﺍ ‪‬ﻡ ‪‬ﻳﻘﹾـ ‪‬ﺮﺀُﻭ ﹶﻥ ﺍﹾﻟﻘﹸـﺮ‪‬ﺁ ﹶﻥ‬‫ﺍﻟﱠﻠ ِﻪ ‪ -
-‬ﻳﻘﹸﻮ ﹸﻝ » ‪‬ﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺮﹶﺃ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬‬
‫ﺱ «‪.‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ‪.٤١٠‬‬
‫ﺴﹶﺄﻟﹸﻮ ﹶﻥ ِﺑ ِﻪ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫‪ -٢‬ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻃﻬﺎﺭﺓ ﻣﻦ ﺍﳊﺪﺛﲔ‪،‬ﻓﺎﻟﻄﻬﺎﺭﺓ ﻣﻦ ﺍﳉﻨﺎﺑﺔ ﻭﺍﳊﻴﺾ ﻭﺍﻟﻨﻔﺎﺱ ﻓﺮﺽ ﻟﻘﺮﺍﺀﺓ‬
‫ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﻣﺲ ﺍﳌﺼﺤﻒ ﻭﲪﻠﻪ‪.‬‬

‫‪ - ٤٠٨‬ﺍﻟﻌﻚ‪،‬ﺧﺎﻟﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪،‬ﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ ﻭﺍﻟﺒﻨﺎﺕ ﰲ ﺿﻮﺀ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪،‬ﺹ ‪١٢٩‬‬

‫‪ - ٤٠٩‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٣٩٥٢ / ٦) -‬‬
‫‪ - ٤١٠‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٣١٦٧) -‬ﻭﺍﻟﺼﺤﻴﺤﺔ )‪ (٢٥٧‬ﻭ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ )‪ (٦٤٦٧‬ﺻﺤﻴﺢ ﻟﻐﲑﻩ‬
‫‪٢١٦‬‬
‫ﺴ ‪‬ﻪ ِﺇﻟﱠﺎ ﺍﹾﻟ ‪‬ﻤ ﹶﻄ ‪‬ﻬﺮ‪‬ﻭ ﹶﻥ )‪(٧٩‬‬
‫ﺏ ‪‬ﻣ ﹾﻜﻨ‪‬ﻮ ٍﻥ )‪ (٧٨‬ﻟﱠﺎ ‪‬ﻳ ‪‬ﻤ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ }:‬ﺇ‪‬ﻧ ‪‬ﻪ ﹶﻟ ﹸﻘﺮ‪‬ﺁ ﹲﻥ ﹶﻛ ِﺮ ‪‬ﱘ )‪ (٧٧‬ﻓِﻲ ِﻛﺘ‪‬ﺎ ٍ‬
‫ﲔ )‪ {(٨٠‬ﺍﻟﻮﺍﻗﻌﺔ‪.‬‬
‫ﺏ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬
‫‪‬ﺗﱰِﻳ ﹲﻞ ﻣ‪‬ﻦ ‪‬ﺭ ‪‬‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﻧﺰﻝ ﻋﻠﻰ ﳏﻤﺪ ﻟﻘﺮﺁﻥ ﻋﻈﻴﻢ ﺍﳌﻨﺎﻓﻊ‪،‬ﻛﺜﲑ ﺍﳋﲑ‪،‬ﻏﺰﻳﺮ ﺍﻟﻌﻠﻢ‪،‬ﰲ ﻛﺘـﺎﺏ‬
‫ﺲ ﺍﻟﻘـﺮﺁﻥ ﺇﻻ‬
‫‪‬ﻣﺼ‪‬ﻮﻥ ﻣﺴﺘﻮﺭ ﻋﻦ ﺃﻋﲔ ﺍﳋﻠﻖ‪،‬ﻭﻫﻮ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺑﺄﻳﺪﻱ ﺍﳌﻼﺋﻜﺔ‪.‬ﻻ ‪‬ﻳﻤ‪‬ـ ‪‬‬
‫ﺍﳌﻼﺋﻜﺔ ﺍﻟﻜﺮﺍﻡ ﺍﻟﺬﻳﻦ ﻃﻬﺮﻫﻢ ﺍﷲ ﻣﻦ ﺍﻵﻓﺎﺕ ﻭﺍﻟﺬﻧﻮﺏ‪،‬ﻭﻻ ‪‬ﻳ ‪‬ﻤﺴ‪‬ﻪ ﺃﻳﻀ‪‬ﺎ ﺇﻻ ﺍﳌﺘﻄﻬﺮﻭﻥ ﻣـﻦ‬
‫ﺍﻟﺸﺮﻙ ﻭﺍﳉﻨﺎﺑﺔ ﻭﺍﳊﺪﺙ‪.‬ﻭﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﱰﻝ ﻣﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪،‬ﻓﻬﻮ ﺍﳊﻖ ﺍﻟﺬﻱ ﻻ ﻣﺮﻳﺔ‬
‫‪٤١١‬‬
‫ﻓﻴﻪ‪.‬‬
‫ﺐ ﹶﺃﻧ‪‬ﺎ‬
‫ﺖ ‪‬ﻋﻠﹶﻰ ‪‬ﻋِﻠ ‪‬ﻲ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ﻃﹶﺎِﻟ ٍ‬
‫ﺖ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺩ ‪‬ﺧ ﹾﻠ ‪‬‬
‫ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬ﺮ ﹶﺓ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺐ ﹶﻓ‪‬ﺒ ‪‬ﻌﹶﺜ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻭ ‪‬ﺟﻬ‪‬ﺎ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪ِ:‬ﺇ‪‬ﻧ ﹸﻜﻤ‪‬ﺎ ِﻋ ﹾﻠﺠ‪‬ﺎ ِﻥ ﹶﻓﻌ‪‬ﺎِﻟﺠ‪‬ﺎ‬‫ﺴ ‪‬‬‫‪‬ﻭ ‪‬ﺭﺟ‪‬ﻼ ِﻥ‪ :‬ﺭ ‪‬ﺟ ﹲﻞ ِﻣﻨ‪‬ﺎ‪ ،‬ﻭ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﻣ ‪‬ﻦ ‪‬ﺑﻨِﻲ ﹶﺃ ‪‬ﺳ ٍﺪ‪،‬ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺴ ‪‬ﺢ ِﺑﻬ‪‬ﺎ ﺛﹸـ ‪‬ﻢ ﺟ‪‬ـﺎ َﺀ‪،‬ﹶﻓ ﹶﻘ ‪‬ﺮﹶﺃ‬ ‫ﺝ‪،‬ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬ ‪‬ﺣ ﹾﻔ‪‬ﻨﺔﹰ ِﻣ ‪‬ﻦ ﻣ‪‬ﺎ ٍﺀ ﹶﻓ‪‬ﺘ ‪‬ﻤ ‪‬‬
‫ﺝ ﹸﺛ ‪‬ﻢ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﺨ ‪‬ﺮ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ﺩِﻳِﻨ ﹸﻜﻤ‪‬ﺎ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻚ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﻋِﻠ ‪‬ﻲ‪:‬ﻛﹶﺎ ﹶﻥ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪‬ﻳ ﹾﺄﺗِﻲ ﺍﹾﻟﺨ‪‬ﻼ َﺀ ﹶﻓ‪‬ﻴ ﹾﻘﻀِﻲ ﺍﹾﻟﺤ‪‬ﺎﺟ‪‬ـ ﹶﺔ‪،‬ﹸﺛ ‪‬ﻢ‬ ‫ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ِﻗﺮ‪‬ﺍ َﺀ ﹰﺓ ﹶﻓﹶﺄ‪‬ﻧ ﹶﻜ ‪‬ﺮﻧ‪‬ﺎ ﹶﺫِﻟ ‪‬‬
‫ﺲ‬
‫ﺠ‪‬ﺒ ‪‬ﻪ ﻋ‪‬ـ ِﻦ ﺍﹾﻟﻘﹸـﺮ‪‬ﺁ ِﻥ ﺷ‪‬ـ ‪‬ﻲ ٌﺀ ﻟﹶـ‪‬ﻴ ‪‬‬
‫ﺤ ‪‬ﻢ‪ ،‬ﻭ‪‬ﻳ ﹾﻘ ‪‬ﺮﹸﺃ ﺍﹾﻟ ﹸﻘ ‪‬ﺮﺁ ﹶﻥ‪،‬ﻭ‪‬ﻻ ‪‬ﻳﺤ‪ ‬‬
‫ﺨ‪‬ﺒ ‪‬ﺰ ﻭ‪‬ﺍﻟﱠﻠ ‪‬‬
‫ﺝ ﹶﻓ‪‬ﻴ ﹾﺄ ﹸﻛ ﹸﻞ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ﺨ ‪‬ﺮ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫ﺠﻨ‪‬ﺎ‪‬ﺑ ﹸﺔ " ﺍﺑﻦ ﺧﺰﳝﺔ‪.٤١٢‬‬ ‫ﺠﻨ‪‬ﺎ‪‬ﺑ ﹶﺔ‪،‬ﹶﺃ ‪‬ﻭ ﺇِﻻ ﺍﹾﻟ ‪‬‬ ‫ﺍﹾﻟ ‪‬‬
‫‪ -٣‬ﺗﻨﻈﻴﻒ ﺍﻟﻔﻢ ﺑﺎﻟﺴﻮﺍﻙ ﻭﻏﲑﻩ‪،‬ﻷﻧﻪ ﳎﺮﻯ ﻛﻼﻡ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪.‬‬
‫ﺴﻮ‪‬ﺍ ِﻙ‪ ".‬ﺭﻭﺍﻩ ﺍﺑـﻦ‬
‫ﻕ ِﻟ ﹾﻠ ﹸﻘﺮ‪‬ﺁ ِﻥ ﹶﻓ ﹶﻄ‪‬ﻴﺒ‪‬ﻮﻫ‪‬ـﺎ ِﺑﺎﻟـ ‪‬‬
‫ﺐ ﻗﹶﺎ ﹶﻝ ِﺇ ﱠﻥ ﹶﺃ ﹾﻓﻮ‪‬ﺍ ‪‬ﻫﻜﹸ ‪‬ﻢ ﹸﻃ ‪‬ﺮ ‪‬‬
‫ﻓﻌ‪ ‬ﻦ ‪‬ﻋِﻠ ‪‬ﻰ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻰ ﻃﹶﺎِﻟ ٍ‬
‫‪٤١٣‬‬
‫ﻣﺎﺟﺔ‬
‫‪ -٤‬ﻳﺴﺘﺤﺐ ﻟﻠﻘﺎﺭﺉ ﺃﻥ ﳚﻠﺲ ﻣﺴﺘﻘﺒﻼ ﺍﻟﻘﺒﻠﺔ ﺇﺫﺍ ﲤﻜﻦ ﻣﻦ ﺫﻟﻚ‪،‬ﻓ ‪‬ﻌ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ‬
‫‪٤١٤‬‬
‫ﺲ ﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻘِﺒ ﹶﻞ ِﺑ ِﻪ ﺍﹾﻟ ِﻘ‪‬ﺒﹶﻠ ﹸﺔ " ﺍﻟﻄﱪﺍﱐ‬
‫‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪:‬ﹶﺃ ﹾﻛ ‪‬ﺮ ‪‬ﻡ ﺍﹾﻟ ‪‬ﻤﺠ‪‬ﺎِﻟ ِ‬

‫‪ - ٤١١‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ ‪(١٥ / ١٠) -‬‬

‫‪ - ٤١٢‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ‪ (١١٧ / ١) -‬ﺣﺴﻦ‬
‫‪ - ٤١٣‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ‪ -‬ﺍﳌﻜﱰ ‪ ( ٣٠٦) -‬ﻭﻣﻌﺠﻢ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ ‪ ( ١٧٥٧) -‬ﺿﻌﻴﻒ‬
‫‪ - ٤١٤‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ‪ (٧٦٦)(٣٣٦ / ١١) -‬ﻭﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘـﻲ‪ -‬ﺍﳌﻜـﱰ ‪(١٤٩٨٢)(٢٧٢ / ٧) -‬‬
‫ﺣﺴﻦ ﻟﻐﲑﻩ‬
‫‪٢١٧‬‬
‫ﺲ ﻣ‪‬ـﺎ‬
‫ﻑ ﺍﹾﻟ ‪‬ﻤﺠ‪‬ـﺎِﻟ ِ‬
‫ﺱ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪ِ:‬ﺇ ﱠﻥ ِﻟ ﹸﻜ ﱢﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﺷ ‪‬ﺮﻓﹰﺎ‪ ،‬ﻭِﺇ ﱠﻥ ‪‬ﺷ ‪‬ﺮ ‪‬‬
‫ﻭ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫‪٤١٥‬‬
‫ﺏ ﹶﺃﺧِﻴ ِﻪ ِﻣ ‪‬ﻦ ﹶﻏ‪‬ﻴ ِﺮ ﹶﺃ ‪‬ﻣ ِﺮ ِﻩ‪،‬ﹶﻓ ﹶﻜﹶﺄ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ‪‬ﻨ ﹸﻈ ‪‬ﺮ ﻓِﻲ ﺍﻟﻨ‪‬ﺎ ِﺭ‪".‬‬
‫ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻘِﺒ ﹶﻞ ِﺑ ِﻪ ﺍﹾﻟ ِﻘ‪‬ﺒﹶﻠ ﹸﺔ‪ ،‬ﻭﻣ‪ ‬ﻦ ‪‬ﻧ ﹶﻈ ‪‬ﺮ ﻓِﻲ ِﻛﺘ‪‬ﺎ ِ‬
‫ﻭﳚﻮﺯ ﺃﻥ ﻳﻘﺮﺃ ﻗﺎﺋﻤﺎ ﺃﻭ ﻣﺎﺷﻴﺎ ﺃﻭ ﻣﻀﺠﻌﺎ ﺃﻭ ﰲ ﻓﺮﺍﺷﻪ ﺃﻭ ﰲ ﺍﻟﻄﺮﻳﻖ ﺃﻭ ﻋﻠﻰ ﻏﲑ ﺫﻟﻚ ﻣﻦ‬
‫ﺍﻷﺣﻮﺍﻝ ﻭﻟﻪ ﺍﻷﺟﺮ‪،‬ﻭﺇﻥ ﻛﺎﻥ ﺩﻭﻥ ﺍﻷﻭﻝ‪.٤١٦‬‬
‫‪ -٥‬ﻃﻬﺎﺭﺓ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺜﻴﺎﺏ ﻭﻧﻈﺎﻓﺘﻬﻤﺎ‪،‬ﻭﺍﻟﺘﺠﻤﻞ ﻭﺍﻟﺘﻄﻴﺐ ﺍﺳﺘﻌﺪﺍﺩﺍ ﳌﻨﺎﺟـﺎﺓ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﻚ ﹶﻓ ﹶﻄ ‪‬ﻬ ‪‬ﺮ{ )‪ (٤‬ﺳﻮﺭﺓ ﺍﳌﺪﺛﺮ‪،‬ﳛﺘﻤﻞ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺜﻴﺎﺑﻪ‪،‬ﺃﻋﻤﺎﻟـﻪ‬
‫ﺑﺘﻼﻭﺓ ﻛﻼﻣﻪ‪.‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻭِﺛﻴ‪‬ﺎ‪‬ﺑ ‪‬‬
‫ﻛﻠﻬﺎ‪،‬ﻭﺑﺘﻄﻬﲑﻫﺎ ﲣﻠﻴﺼﻬﺎ ﻭﺍﻟﻨﺼﺢ ‪‬ﺎ‪،‬ﻭﺇﻳﻘﺎﻋﻬﺎ ﻋﻠﻰ ﺃﻛﻤﻞ ﺍﻟﻮﺟﻮﻩ‪،‬ﻭﺗﻨﻘﻴﺘﻬﺎ ﻋﻦ ﺍﳌﺒﻄﻼﺕ‬
‫ﻭﺍﳌﻔﺴﺪﺍﺕ‪،‬ﻭﺍﳌﻨﻘﺼﺎﺕ ﻣﻦ ﺷﺮ ﻭﺭﻳﺎﺀ‪]،‬ﻭﻧﻔﺎﻕ[‪،‬ﻭﻋﺠﺐ‪،‬ﻭﺗﻜﱪ‪،‬ﻭﻏﻔﻠﺔ‪،‬ﻭﻏﲑ ﺫﻟﻚ‪،‬ﳑﺎ ﻳﺆﻣﺮ‬
‫ﺍﻟﻌﺒﺪ ﺑﺎﺟﺘﻨﺎﺑﻪ ﰲ ﻋﺒﺎﺩﺍﺗﻪ‪.‬‬
‫ﻭﻳﺪﺧﻞ ﰲ ﺫﻟﻚ ﺗﻄﻬﲑ ﺍﻟﺜﻴﺎﺏ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ‪،‬ﻓﺈﻥ ﺫﻟﻚ ﻣﻦ ﲤﺎﻡ ﺍﻟﺘﻄﻬﲑ ﻟﻸﻋﻤﺎﻝ ﺧﺼﻮﺻﺎ ﰲ‬
‫ﺍﻟﺼﻼﺓ‪،‬ﺍﻟﱵ ﻗﺎﻝ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪:‬ﺇﻥ ﺇﺯﺍﻟﺔ ﺍﻟﻨﺠﺎﺳﺔ ﻋﻨﻬﺎ ﺷﺮﻁ ﻣﻦ ﺷﺮﻭﻁ ﺍﻟﺼﻼﺓ‪.‬ﻭﳛﺘﻤﻞ‬
‫ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺜﻴﺎﺑﻪ‪،‬ﺍﻟﺜﻴﺎﺏ ﺍﳌﻌﺮﻭﻓﺔ‪،‬ﻭﺃﻧﻪ ﻣﺄﻣﻮﺭ ﺑﺘﻄﻬﲑﻫﺎ ﻋﻦ ]ﲨﻴـﻊ[ ﺍﻟﻨﺠﺎﺳـﺎﺕ‪،‬ﰲ ﲨﻴـﻊ‬
‫ﺍﻷﻭﻗﺎﺕ‪،‬ﺧﺼﻮﺻﺎ ﰲ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﺼﻠﻮﺍﺕ‪،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﺄﻣﻮﺭﺍ ﺑﺘﻄﻬﲑ ﺍﻟﻈﺎﻫﺮ‪،‬ﻓﺈﻥ ﻃﻬـﺎﺭﺓ‬
‫ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﲤﺎﻡ ﻃﻬﺎﺭﺓ ﺍﻟﺒﺎﻃﻦ‪.٤١٧‬‬
‫‪ -٦‬ﺍﻟﺘﻌﻮﺫ ﻭﺍﻟﺒﺴﻤﻠﺔ ﻗﺒﻞ ﺍﻟﺒﺪﺀ ﺑﺎﻟﺘﻼﻭﺓ‪.‬ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﹶﻓِﺈﺫﹶﺍ ﹶﻗ ‪‬ﺮﹾﺃ ‪‬‬
‫ﺕ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ِﻌ ﹾﺬ ﺑِﺎﻟﹼﻠ ِﻪ ﻣِـ ‪‬ﻦ‬
‫ﺸ‪‬ﻴﻄﹶﺎ ِﻥ ﺍﻟ ‪‬ﺮﺟِﻴ ِﻢ{ )‪ (٩٨‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪.‬‬ ‫ﺍﻟ ‪‬‬
‫ﺸ‪‬ﻴﻄﹶﺎ ِﻥ‬
‫ﷲ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺴ‪‬ﺘﻌِﻴﺬﹸﻭﺍ ﺑِﺎ ِ‬
‫ﲔ‪ ،‬ﻋﻠﹶﻰ ِﻟﺴ‪‬ﺎ ِﻥ ‪‬ﻧِﺒ‪‬ﻴ ِﻪ
ِﺑﹶﺄ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ
‪‬ﻭ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ‪‬ﻩ ﺍ ﹸﳌ ‪‬ﺆ ِﻣِﻨ ‪‬‬ ‫‪‬ﻳ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ﺍ ُ‬
‫‪٤١٨‬‬
‫ﺍﻟ ‪‬ﺮﺟِﻴ ِﻢ‪ِ،‬ﺇﺫﹶﺍ ﹶﺃﺭ‪‬ﺍﺩ‪‬ﻭﺍ ِﻗﺮ‪‬ﺍ َﺀ ﹶﺓ ﺍﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ‪.‬‬

‫‪ - ٤١٥‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ‪ ( ١٠٦٣٠) (١٩٧ / ٩) -‬ﺣﺴﻦ ﻟﻐﲑﻩ‬

‫‪ - ٤١٦‬ﺍﻧﻈﺮ‪:‬ﻏﺬﺍﺀ ﺍﻷﻟﺒﺎﺏ ﰲ ﺷﺮﺡ ﻣﻨﻈﻮﻣﺔ ﺍﻵﺩﺍﺏ ‪ (٣٨٢ / ٣) -‬ﻭﻟﻮﺍﻗﺢ ﺍﻷﻧﻮﺍﺭ ﺍﻟﻘﺪﺳﻴﺔ ﰲ ﺑﻴﺎﻥ ﺍﻟﻌﻬﻮﺩ ﺍﶈﻤﺪﻳـﺔ ‪-‬‬
‫)‪ (٨٧ / ٢‬ﻭﻓﺘﺎﻭﻯ ﻭﺍﺳﺘﺸﺎﺭﺍﺕ ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ ‪ (٥١٠ / ١) -‬ﻣﻌﲎ ﺣﺪﻳﺚ‪":‬ﺧﲑ ﺍ‪‬ﺎﻟﺲ ﻣﺎ ﺍﺳﺘﻘﺒﻞ ﺑﻪ ﺍﻟﻘﺒﻠﺔ"‬
‫‪ - ٤١٧‬ﺗﻔﺴﲑ ﺍﻟﺴﻌﺪﻱ ‪(٨٩٥ / ١) -‬‬
‫‪ - ٤١٨‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(١٩٩٩ / ١) -‬‬
‫‪٢١٨‬‬
‫ﺴ ِﻢ ﺍﻟﻠﱠـﻪ‪،‬ﹶﻓ ‪‬ﻬ ‪‬ﻮ‬
‫ﷲ
‪ :‬ﹸﻛ ﱡﻞ ﹶﺃ ‪‬ﻣ ٍﺮ ﺫِﻱ ﺑ‪‬ﺎ ٍﻝ ﹶﻻ ‪‬ﻳ‪‬ﺒ ‪‬ﺪﹸﺃ ﻓِﻴـ ِﻪ ِﺑﺒِـ ‪‬‬
‫ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫‪٤١٩‬‬
‫ﹶﺃ ﹾﻗ ﹶﻄ ‪‬ﻊ‪".‬‬
‫‪ -٧‬ﺍﳌﺪﺍﻭﻣﺔ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‪،‬ﺑﺎﻟﺘﺰﺍﻡ ﻭﺭﺩ ﻳﻮﻣﻲ ﻭﺇﻥ ﻗ ﹼﻞ‪،‬ﻭﲡﻨﺐ ﻫﺠﺮﺍﻥ ﺍﻟﻘﺮﺁﻥ ﻭﻧﺴﻴﺎﻥ‬
‫ﷲ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪ ":‬ﹶﻟ ‪‬ﻮ ﹶﺃ ﱠﻥ ﹸﻗﻠﹸﻮ‪‬ﺑﻨ‪‬ـﺎ‬
‫ﺿ ‪‬ﻲ ﺍ ُ‬
‫ﲔ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹸﻥ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﻔﱠﺎ ﹶﻥ ‪‬ﺭ ِ‬
‫ﺴﻦ‪،‬ﻗﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ﹶﺃ ِﻣ ‪‬ﲑ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺤ‪‬‬‫ﺗﻼﻭﺗﻪ‪.‬ﻋﻦ ﺍﹾﻟ ‪‬‬
‫ﻒ " ‪‬ﻭﻣ‪‬ﺎ‬
‫ﺤ ِ‬‫ﺼ‪‬‬‫ﺕ ﻣ‪‬ﺎ ‪‬ﺷِﺒ ‪‬ﻌﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﻛﻠﹶﺎ ِﻡ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ‪ ،‬ﻭِﺇﻧ‪‬ﻲ ﹶﻟﹶﺄ ﹾﻛ ‪‬ﺮ ‪‬ﻩ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﺄِﺗ ‪‬ﻲ ‪‬ﻋﹶﻠ ‪‬ﻲ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﻟﹶﺎ ﹶﺃ‪‬ﻧ ﹸﻈ ‪‬ﺮ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﹶﻃ ‪‬ﻬ ‪‬ﺮ ‪‬‬
‫‪٤٢٠‬‬
‫ﺤﻔﹸ ‪‬ﻪ ِﻣ ‪‬ﻦ ﹶﻛﹾﺜ ‪‬ﺮ ِﺓ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ِﺪ ‪‬ﱘ ﺍﻟ‪‬ﻨ ﹶﻈ ‪‬ﺮ ﻓِﻴﻬ‪‬ﺎ "‬ ‫ﺼ‪‬‬ ‫ﻕ ‪‬ﻣ ‪‬‬ ‫ﺕ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹸﻥ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺧ ِﺮ ‪‬‬‫ﻣ‪‬ﺎ ‪‬‬
‫ﺨﺬﹸﻭﺍ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ‪‬ﻣ ‪‬ﻬﺠ‪‬ﻮﺭﹰﺍ )‪ {(٣٠‬ﺍﻟﻔﺮﻗﺎﻥ‪.‬‬ ‫ﺏ ِﺇ ﱠﻥ ﹶﻗ ‪‬ﻮﻣِﻲ ﺍ‪‬ﺗ ‪‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻭﻗﹶﺎ ﹶﻝ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ﻳ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫ﻱ ﹶﺃ ﱠﻥ ﹶﻗ ‪‬ﻮﻣِﻲ‬‫ﺨﺬﹸﻭﺍ ‪‬ﻫﺬﹶﺍ ﺍﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ‪‬ﻣ ‪‬ﻬﺠ‪‬ﻮﺭﹰﺍ‪،‬ﹶﺃ ‪‬‬ ‫ﺏ ِﺇ ﱠﻥ ﹶﻗﻮ‪‬ﻣﻲ ﺍ‪‬ﺗ ‪‬‬ ‫ﺸ‪‬ﺘﻜِﻴﹰﺎ ِﺇﻟﹶﻰ ‪‬ﺭ‪‬ﺑ ِﻪ‪:‬ﻳ‪‬ﺎ ‪‬ﺭ ‪‬‬ ‫‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ‪‬ﻣ ‪‬‬
‫ﻍ ﺍﻟﻘﹸـﺮ‪‬ﺁ ِﻥ ِﺇﹶﻟ‪‬ﻴﻬِﻢ‪،‬ﻗﹶـ ‪‬ﺪ ﻫ‪‬ﺠـﺮ‪‬ﻭﺍ‬ ‫ﻼِ‬ ‫ﺍﹼﻟﺬِﻳ ‪‬ﻦ ‪‬ﺑﻌ‪‬ﹾﺜﺘ‪‬ﲏ ِﺇﹶﻟ‪‬ﻴ ِﻬ ‪‬ﻢ َﻷ ‪‬ﺩ ‪‬ﻋ ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ﺇِﱃ ‪‬ﺗ ‪‬ﻮﺣِﻴ ِﺪ ‪‬ﻙ‪ ،‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮﺗ‪‬ﲏ ﺑِـِﺈ‪‬ﺑ ﹶ‬
‫‪٤٢١‬‬
‫ﻚ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳﹶﺄ‪‬ﺑﻬ‪‬ﻮﺍ ِﺑ ‪‬ﻮﻋِﻴ ِﺪ ‪‬ﻙ‪،‬ﺑﻞ ﺃ ‪‬ﻋ ‪‬ﺮﺿ‪‬ﻮﺍ ﻋ ِﻦ ﺍﺳﺘﻤﺎ ِﻋ ِﻪ ﻭﺍ‪‬ﺗﺒ‪‬ﺎ ِﻋ ِﻪ ‪.‬‬
‫ﻚ‪ ،‬ﻭ‪‬ﺗ ‪‬ﺮﻛﹸﻮﺍ ﺍﻹِﳝﺎ ﹶﻥ ِﺑ ‪‬‬ ‫ِﻛﺘ‪‬ﺎ‪‬ﺑ ‪‬‬
‫ﺤ ‪‬ﻤ ٍﺪ ِﺑﻴ‪‬ـ ِﺪ ِﻩ‬
‫ﺲ ‪‬ﻣ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﻗﹶﺎ ﹶﻝ » ‪‬ﺗﻌ‪‬ﺎ ‪‬ﻫﺪ‪‬ﻭﺍ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﹶﻓ ‪‬ﻮﺍﻟﺬﻱ ‪‬ﻧ ﹾﻔ ‪‬‬
‫ﹶﻟ ‪‬ﻬ ‪‬ﻮ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ‪‬ﺗ ﹶﻔﱡﻠﺘ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍ ِﻹِﺑ ِﻞ ﻓِﻰ ‪‬ﻋ ﹸﻘِﻠﻬ‪‬ﺎ « ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.٤٢٢‬‬
‫‪ -٨‬ﺍﻹﻗﺒﺎﻝ ﺑﺸﻐﻒ ﻭﺷﻮﻕ ﻭﳏﺒﺔ ﻋﻠﻰ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﺣﱴ ﻳﺘﻤﻠـﻚ ﻋﻠﻴـﻪ ﻣـﺸﺎﻋﺮﻩ‬
‫ﻭﺃﺣﺎﺳﻴﺴﻪ‪،‬ﻭﻗﻠﺒﻪ ﻭﻓﻜﺮﻩ ﻭﺭﻭﺣﻪ‪،‬ﻭﻳﻌﲔ ﻋﻠﻰ ﺫﻟﻚ ﻃﺮﺡ ﻛﻞ ﻣﺎ ﻳﺸﻐﻠﻪ ﻣﻦ ﺃﻓﻜﺎﺭ ﺃﻭ ﻛﻼﻡ‬
‫ﺚ ِﻛﺘ‪‬ﺎﺑﹰﺎ‬
‫ﺤﺪِﻳ ِ‬
‫ﺴ ‪‬ﻦ ﺍﹾﻟ ‪‬‬‫ﺃﻭ ﳘﻮﻡ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪،‬ﻭﺧﺼﻮﺻﺎ ﰲ ﺻﻼﺓ ﺍﻟﻠﻴﻞ‪.‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﲔ ‪‬ﺟﻠﹸﻮ ‪‬ﺩ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭﹸﻗﻠﹸﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ﺇﱃ ِﺫﻛﹾـ ِﺮ‬ ‫ﺸ ‪‬ﻮ ﹶﻥ ‪‬ﺭﺑ‪ ‬ﻬ ‪‬ﻢ ﹸﺛ ‪‬ﻢ ‪‬ﺗِﻠ ‪‬‬
‫ﺨ‪‬‬‫ﺸ ِﻌ ‪‬ﺮ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﺟﻠﹸﻮ ‪‬ﺩ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫‪‬ﻣ‪‬ﺘﺸ‪‬ﺎﺑِﻬﹰﺎ ‪‬ﻣﺜﹶﺎِﻧ ‪‬ﻲ ‪‬ﺗ ﹾﻘ ‪‬‬
‫ﺍﻟﱠﻠ ِﻪ{ ﺍﻟﺰﻣﺮ ‪.٢٣‬‬
‫ﻀ ‪‬ﻪ ‪‬ﺑﻌ‪‬ﻀﹰﺎ ) ‪‬ﻣﺜﹶﺎِﻧ ‪‬ﻲ (‪ ،‬ﻭ‪‬ﻳ‪‬ﺘ ‪‬ﺮ ‪‬ﺩ ‪‬ﺩ ﻓِﻴـ ِﻪ ﺍﻟ ﹶﻘ ‪‬ﻮ ﹸﻝ‪،‬ﻣ‪‬ـ ‪‬ﻊ‬
‫ﺸِﺒ ‪‬ﻪ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺚ ﹸﻗﺮ‪‬ﺁﻧﹰﺎ ‪‬ﻳ ‪‬‬‫ﺴ ‪‬ﻦ ﺍﳊﹶﺪِﻳ ِ‬ ‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹶﺃ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺍُ‬
‫ﺏ‬‫ﺏ ﻭﺍﻟ ِﻌﻘﹶﺎ ِ‬ ‫ﺕ ﺍﻟ ‪‬ﻌﺬﹶﺍ ِ‬‫ﺖ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ﺁﻳ‪‬ﺎ ‪‬‬ ‫ﺱ ﻣ‪‬ﺎ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ‪‬ﺭ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ،‬ﻭِﺇﺫﹶﺍ ‪‬ﺗِﻠ‪‬ﻴ ‪‬‬
‫ﻆ ﻭﺍ َﻷ ‪‬ﺣﻜﹶﺎ ِﻡ ِﻟ‪‬ﻴ ﹾﻔ ‪‬ﻬ ‪‬ﻢ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺍ ﹶﳌﻮ‪‬ﺍ ِﻋ ِ‬
‫ﺕ ﺍﻟ ‪‬ﺮ ‪‬ﺣﻤ‪‬ـ ِﺔ‬ ‫ﺖ ﺁﻳ‪‬ـﺎ ‪‬‬ ‫ﺖ ﹶﻟﻬ‪‬ﺎ ﹸﻗﻠﹸﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭِﺇﺫﹶﺍ ‪‬ﺗِﻠ‪‬ﻴ ‪‬‬
‫ﺸ ‪‬ﻮ ﹶﻥ ‪‬ﺭ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭ ‪‬ﻭ ِﺟﹶﻠ ‪‬‬
‫ﺨ‪‬‬‫ﺕ ﹶﻟﻬ‪‬ﺎ ‪‬ﺟﻠﹸﻮ ‪‬ﺩ ﺍﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬ ‫ﺸ ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫ﺍ ﹾﻗ ‪‬‬

‫‪ - ٤١٩‬ﺍﳉﺎﻣﻊ ﻷﺧﻼﻕ ﺍﻟﺮﺍﻭﻱ ﻭﺁﺩﺍﺏ ﺍﻟﺴﺎﻣﻊ ﻟﻠﺨﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪ ( ١٢١٩) -‬ﻭﻓﻴﻪ ﺿﻌﻒ‬
‫‪ - ٤٢٠‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ ( ٢٠٣٠) (٥١٠ / ٣) -‬ﺣﺴﻦ‬
‫‪ - ٤٢١‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٢٧٦٧ / ١) -‬‬
‫‪ - ٤٢٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪- ( ١٨٨٠) -‬ﺍﻟﻌ‪‬ﻘﻞ‪:‬ﲨﻊ ﺍﻟﻌﻘﺎﻝ ﻭﻫﻮ ﺍﳊﺒﻞ ﺍﻟﺬﻯ ﻳﺮﺑﻂ ﺑﻪ ﺍﻟﺒﻌﲑ‬
‫‪٢١٩‬‬
‫ﺻ ﹶﻔ‪‬ﺘ ‪‬ﻪ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﻫﺪ‪‬ﺍ ‪‬ﻩ‬
‫ﺖ ‪‬ﻫ ﹶﺬ ِﻩ ِ‬
‫ﷲ‪ .‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﲔ ﹸﻗﹸﻠﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭ‪‬ﺗﻄﹶﻤِﺌ ‪‬ﻦ ‪‬ﻧﻔﹸﻮ ‪‬ﺳ ‪‬ﻬ ‪‬ﻢ ِﻟ ِﺬ ﹾﻛ ِﺮ ﺍ ِ‬
‫ﺏ ‪‬ﺗِﻠ ‪‬‬
‫ﻭ‪‬ﺍ ﹶﳌ ‪‬ﻐ ِﻔ ‪‬ﺮ ِﺓ ﻭﺍﻟﱠﺜﻮ‪‬ﺍ ِ‬
‫ﺲ ﹶﻟ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﻬﺪِﻳ ِﻪ ِﻣ ‪‬ﻦ‬
‫ﳊ ‪‬ﻖ ﹶﻓﹶﻠ‪‬ﻴ ‪‬‬
‫ﺽ ‪‬ﻋ ِﻦ ﺍ ﹶ‬
‫ﷲ ِﻟ ِﻌ ﹾﻠ ِﻤ ِﻪ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ‪‬ﻴ ‪‬ﻌ ِﺮ ‪‬‬
‫ﺿﱠﻠ ‪‬ﻪ ﺍ ُ‬
‫ﷲ ‪‬ﻳ ‪‬ﻬﺪِﻱ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬‬‫ﷲ‪،‬ﻭ‪‬ﺍ ُ‬ ‫ﺍُ‬
‫‪٤٢٣‬‬
‫ﷲ‪.‬‬ ‫ﺩ‪‬ﻭ ِﻥ ﺍ ِ‬
‫ﺐ‬
‫ﺐ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ‪ ،‬ﹶﻓ ﹾﻠ‪‬ﻴ‪‬ﻨ ﹸﻈ ‪‬ﺮ ﹶﻓِﺈ ﹾﻥ ﻛﹶـﺎ ﹶﻥ ‪‬ﻳﺤِـ ‪‬‬‫ﺤ ‪‬‬ ‫ﺐ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ِ‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪ ":‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺐ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ
"‪.‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ‪.٤٢٤‬‬
‫ﺤ ‪‬‬
‫ﺍﹾﻟ ﹸﻘ ‪‬ﺮ َﺁ ﹶﻥ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﻳ ِ‬
‫‪ -٩‬ﲢﺴﲔ ﺍﻟﺼﻮﺕ ﻭﺗﺰﻳﻴﻨﻪ ﻋﻨﺪ ﺍﻟﺘﻼﻭﺓ‪،‬ﻭﺍﻟﺘﻐﲏ ﺑﺎﻟﻘﺮﺁﻥ ﻟﻴﻜﻮﻥ ﺃﺷﺪ ﻭﻗﻌﺎ‪،‬ﻭﺃﻛﱪ ﺗﺄﺛﲑﺍ‬
‫ﰲ ﺍﻟﻘﻠﻮﺏ‪.‬‬
‫ﺴ ِﻦ‬
‫ﺸ ‪‬ﻰ ٍﺀ ﻣ‪‬ﺎ ﹶﺃ ِﺫ ﹶﻥ ِﻟ‪‬ﻨﺒِـ ‪‬ﻰ ﺣ‪‬ـ ‪‬‬
‫ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ ِﻤ ‪‬ﻊ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﻳﻘﹸﻮ ﹸﻝ » ﻣ‪‬ﺎ ﹶﺃ ِﺫ ﹶﻥ ﺍﻟﻠﱠ ‪‬ﻪ ِﻟ ‪‬‬
‫ﺠ ‪‬ﻬ ‪‬ﺮ ِﺑ ِﻪ «‪.‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.٤٢٥‬‬
‫ﺕ ﺑِﺎﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ‪‬ﻳ ‪‬‬‫ﺼ ‪‬ﻮ ِ‬‫ﺍﻟ ‪‬‬
‫ﺲ ِﻣﻨ‪‬ـﺎ "‪ .‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﹶﺃﺑ‪‬ـﻮ‬
‫ﺖ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ ":-
-‬ﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ‪‬ﻐ ‪‬ﻦ ﺑِﺎﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ﹶﻓﹶﻠ‪‬ﻴ ‪‬‬
‫ﺸ ﹶﺔ ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫‪‬ﻳ ‪‬ﻌﻠﹶﻰ‪.٤٢٦‬‬
‫ﺼﻠﱢﻲ ‪‬ﻭﻓِﻲ ﺻ‪‬ـ ‪‬ﺪ ِﺭ ِﻩ‬
‫ﷲ
‪‬ﻳ ‪‬‬
‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﺨ ِﲑ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﺸ‪‬‬
‫ﷲ ‪‬ﺑ ِﻦ ﺍﻟ ‪‬‬
‫ﻑ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ﹶﻄ ‪‬ﺮ ِ‬
‫‪٤٢٧‬‬
‫ﹶﺃﺯِﻳ ‪‬ﺰ ﹶﻛﹶﺄﺯِﻳ ِﺰ ﺍﹾﻟ ِﻤ ‪‬ﺮ ‪‬ﺟ ِﻞ ِﻣ ‪‬ﻦ ﺍﹾﻟ‪‬ﺒﻜﹶﺎ ِﺀ‪ ".‬ﺍﺑﻦ ﺣﺒﺎﻥ‬

‫‪ - ٤٢٣‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٣٩٦٠ / ١) -‬‬

‫‪ - ٤٢٤‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ‪ ( ٨٥٧٥) (٣٨ / ٨) -‬ﺻﺤﻴﺢ‬
‫‪- ٤٢٥‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٧٥٤٤) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪(١٨٨٣)-‬‬
‫ﻭﺍﻟﺬﻱ ﻳﺘﺤﺼﻞ ﻣﻦ ﺍﻷﺩﻟﺔ ﺃﻥ ﺣﺴﻦ ﺍﻟﺼﻮﺕ ﻣﻄﻠﻮﺏ‪ ،‬ﻓﺈﻥ ﱂ ﻳﻜﻦ ﺣﺴﻨﺎﹰ ﻓﻠﻴﺤﺴﻨﻪ ﻣﺎ ﺍﺳﺘﻄﺎﻉ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﻣﻠﻴﻜﺔ‬
‫ﺃﺣﺪ ﺭﻭﺍﺓ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻗﺪ ﺃﺧﺮﺝ ﺫﻟﻚ ﻋﻨﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ‪ ،‬ﻭﻣﻦ ﲨﻠﺔ ﲢﺴﻴﻨﻪ ﺃﻥ ﻳﺮﺍﻋﻰ ﻓﻴﻪ ﻗﻮﺍﻧﲔ ﺍﻟـﻨﻐﻢ‪ ،‬ﻓـﺈﻥ‬
‫ﺍﳊﺴﻦ ﺍﻟﺼﻮﺕ ﻳﺰﺩﺍﺩ ﺣﺴﻨﹰﺎ ﺑﺬﻟﻚ‪ ،‬ﻭﺇﻥ ﺧﺮﺝ ﻋﻨﻬﺎ ﺃﺛﺮ ﺫﻟﻚ ﰲ ﺣﺴﻨﻪ‪ ،‬ﻭﻏﲑ ﺍﳊﺴﻦ ﺭﲟﺎ ﺍﳒﱪ ﲟﺮﺍﻋﺎ‪‬ﺎ‪ ،‬ﻣﺎ ﱂ ﳜﺮﺝ ﻋﻦ‬
‫ﻒ ﲢﺴﲔ ﺍﻟﺼﻮﺕ ﺑﻘﺒﺢ ﺍﻷﺩﺍﺀ‪ .‬ﺍﻧﻈﺮ "ﺍﻟﻔﺘﺢ" "‪."٧٢-٦٨/٩‬‬ ‫ﺷﺮﻁ ﺍﻷﺩﺍﺀ ﺍﳌﻌﺘﱪ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﻓﺈﻥ ﺧﺮﺝ ﻋﻨﻬﺎ ﱂ ﻳ ِ‬
‫‪ - ٤٢٦‬ﻣﺴﻨﺪ ﺃﰊ ﻳﻌﻠﻰ ﺍﳌﻮﺻﻠﻲ )‪ (٤٧٥٥‬ﺣﺴﻦ ﻟﻐﲑﻩ‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻐ‪‬ﻨ‪‬ﻴ ِﺔ ﹶﻟﻘﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺘﻐ‪‬ﺎﻧ‪‬ﻰ ِﺑ ِﻪ‪ ،‬ﻭﹶﻟ ‪‬ﻢ‬
‫ﺲ ‪‬ﻫﺬﹶﺍ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻐ‪‬ﻨ‪‬ﻴ ِﺔ‪ ،‬ﻭﹶﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ ‪‬‬‫ﺤ ‪‬ﺰ ﹸﻥ ِﺑ ِﻪ‪ ،‬ﻭﹶﻟ‪‬ﻴ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﺣ‪‬ﺎِﺗ ٍﻢ‪:‬ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ
‪:‬ﻳ‪‬ﺘ ‪‬ﻐﻨ‪‬ﻰ ﺑِﺎﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ‪،‬ﻳﺮِﻳ ‪‬ﺪ ‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﻉ‪ ،‬ﻭﹶﻟ ِﻜ ‪‬ﻦ‬ ‫ﻕ ﺍﹾﻟ ِﻮﻗﹶـﺎ ِ‬ ‫ﻉ ﺍﻟ‪‬ﻨ ‪‬ﻐ ِﻢ ِﺑ ِﻮﻓﹶـﺎ ِ‬ ‫ﺕ ِﺑﹶﺄ‪‬ﻧﻮ‪‬ﺍ ِ‬
‫ﺕ‪ ،‬ﻭﻃﹶﺎ ‪‬ﻋ ﹶﺔ ﺍﻟﱠﻠ ‪‬ﻬﻮ‪‬ﺍ ِ‬ ‫ﺼ ‪‬ﻮ ِ‬‫ﺐ ﺍﻟ ‪‬‬ ‫ﺠ ‪‬ﺮ ِﻡ‪ ،‬ﻭﻃِﻴ ‪‬‬ ‫ﺤ ‪‬ﺰ ﹸﻥ ﺑِﺎﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ‪‬ﻧﻘﹶﺎ َﺀ ﺍﹾﻟ ِ‬
‫ﺲ ﺍﻟ‪‬ﺘ ‪‬‬
‫‪‬ﻳ ﹸﻘ ﹾﻞ‪:‬ﻳ‪‬ﺘ ‪‬ﻐﻨ‪‬ﻰ ِﺑ ِﻪ‪ ،‬ﻭﻟﹶ‪‬ﻴ ‪‬‬
‫ﻒ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﺆﻣ‪‬ـ ﹸﻞ ﻣِـ ‪‬ﻦ‬ ‫ﺼ ِﲑ‪،‬ﻭ‪‬ﺍﻟ‪‬ﺘﹶﻠ ‪‬ﻬ ‪‬‬
‫ﻒ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ‪‬ﻭﹶﻗ ‪‬ﻊ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﺘ ﹾﻘ ِ‬ ‫ﻒ‪:‬ﺍ َﻷ ‪‬ﺳ ‪‬‬ ‫ﻒ ﻭ‪‬ﺍﻟ‪‬ﺘﹶﻠ ‪‬ﻬ ‪‬‬
‫ﺤ ‪‬ﺰﻥﹶ ﺑِﺎﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ‪‬ﻫ ‪‬ﻮ ﹶﺃ ﹾﻥ ‪‬ﻳﻘﹶﺎ ِﺭ‪‬ﻧ ‪‬ﻪ ‪‬ﺷ‪‬ﻴﺌﹶﺎ ِﻥ‪:‬ﺍ َﻷ ‪‬ﺳ ‪‬‬ ‫ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺴ‪‬ﺘِﻠ ﱡﺬ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻬﺠ‪‬ـ ‪‬ﺪ‬
‫ﻉ‪،‬ﹶﻓﺤِﻴ‪‬ﻨِﺌ ٍﺬ ‪‬ﻳ ‪‬‬
‫ﺐ ﺑِﺎﻟﱡﻠﻤ‪‬ﻮ ِ‬ ‫ﻉ‪،‬ﻭ‪‬ﺍﹾﻟ ﹶﻘ ﹾﻠ ‪‬‬
‫ﺠ ﹾﻔ ‪‬ﻦ ﺑِﺎﻟ ‪‬ﺪﻣ‪‬ﻮ ِ‬
‫ﺕ ‪‬ﻭ ‪‬ﺭ ‪‬ﺟ ‪‬ﻊ‪،‬ﺑ ‪‬ﺪ ‪‬ﺭ ﺍﹾﻟ ‪‬‬
‫ﺼ ‪‬ﻮ ‪‬‬
‫ﺤ ‪‬ﺰ ﹶﻥ ﺍﻟ ‪‬‬
‫ﺐ ‪‬ﻭ‪‬ﺗ ‪‬ﻮ ‪‬ﺟ ‪‬ﻊ‪ ،‬ﻭ‪‬ﺗ ‪‬‬‫ﺍﻟ‪‬ﺘ ‪‬ﻮِﻗ ِﲑ‪،‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﺗﹶﺄﱠﻟ ‪‬ﻢ ﺍﹾﻟ ﹶﻘ ﹾﻠ ‪‬‬
‫ﺴﹶﺄ ﹸﻝ‬
‫ﺏ‪،‬ﹶﻓ‪‬ﻨ ‪‬‬
‫ﺕ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌﻴ‪‬ﻮ ِ‬
‫ﺠﻨ‪‬ﺎﻳ‪‬ﺎ ِ‬
‫ﺏ‪،‬ﻭ‪‬ﺍﻟ‪‬ﺘﺠ‪‬ﺎ ‪‬ﻭ ِﺯ ‪‬ﻋ ِﻦ ﺍﹾﻟ ِ‬
‫ﻒ ِﻣ ‪‬ﻦ ﺍﻟ ﱡﺬﻧ‪‬ﻮ ِ‬
‫ﺕ‪ ،‬ﺭﺟ‪‬ﺎ َﺀ ﹸﻏ ﹾﻔﺮ‪‬ﺍ ِﻥ ﺍﻟﺴ‪‬ﺎِﻟ ِ‬
‫ﺨﹶﻠﻮ‪‬ﺍ ِ‬
‫ﺨ ﹾﻠ ِﻖ ِﺇﻟﹶﻰ ‪‬ﻭ ﹾﻛ ِﺮ ﺍﹾﻟ ‪‬‬
‫ﺑِﺎﹾﻟ ‪‬ﻤﻨ‪‬ﺎﺟ‪‬ﺎ ِﺓ‪ ،‬ﻭﻳ‪ِ ‬ﻔ ‪‬ﺮ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ﺍﻟ‪‬ﺘ ‪‬ﻮﻓِﻴ ‪‬ﻖ ﹶﻟ ‪‬ﻪ‪.‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪(٢٨ / ٣) -‬‬
‫‪٢٢٠‬‬
‫‪ -١٠‬ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﺣﺴﺐ ﻗﻮﺍﻋﺪ ﺍﻟﺘﺠﻮﻳﺪ‪،‬ﻭﺗﺮﺗﻴﻠﻪ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺬﻱ ﻭﺿـﻌﻪ ﻋﻠﻤـﺎﺀ‬
‫ﺍﻟﻘﺮﺁﻥ ﺑﺘﺄﺩﻳﺘﻪ ﺣﺮﻓﺎ ﺣﺮﻓﺎ‪،‬ﻣﻦ ﻏﲑ ﺍﺳﺘﻌﺠﺎﻝ‪،‬ﻭﻛﻤﺎ ﻭﺭﺩ ﻋﻦ ﺍﻟﺴﻠﺴﻠﺔ ﺍﳌﺘﺼﻠﺔ ﺑﺎﻟﻨﱯ
ﰲ‬
‫ﺗﻠﻘﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﳉﺰﺭﻱ‪:‬‬
‫ﻭﺍﻷﺧﺬ ﺑﺎﻟﺘﺠﻮﻳﺪ ﺣﺘﻢ ﻻﺯﻡ ………ﻣﻦ ﱂ ﳚﻮ‪‬ﺩ ﺍﻟﻘﺮﺁﻥ ﺁﰒ‬
‫ﻷﻧﻪ ﺑﻪ ﺍﻹﻟﻪ ﺃﻧﺰﻟﻪ ………ﻭﻫﻜﺬﺍ ﻣﻨﻪ ﺇﻟﻴﻨﺎ ﻭﺻﻠﻪ‬
‫ﻭﻫﺬﺍ ﺍﻟﻮﺍﺟﺐ ﻳﺘﺄﺩﻯ ﺑﺎﻟﺘﻄﺒﻴﻖ ﺍﻟﻌﻤﻠﻲ ﻟﻸﺣﻜﺎﻡ ﻋﻠﻰ ﻣﺎ ﻳﻘﺮﺅﻩ ﺍﻟﻘﺎﺭﺉ‪،‬ﻭﻟﻮ ﻛﺎﻥ ﻻ ﻳﻌﻠـﻢ‬
‫ﻗﻮﺍﻋﺪ ﺍﻟﺘﺠﻮﻳﺪ ﻭﺃﺣﻜﺎﻣﻪ ﻧﻈﺮﻳﹰﺎ‪،‬ﻓﺎﳌﻬﻢ ﺃﻥ ﻳﻘﺮﺃ ﺑﺎﻟﺘﺮﺗﻴﻞ ﻣﺎ ﺃﻣﺮﻩ ﺍﷲ ﺗﻌﺎﱃ‪،‬ﻭﺍﻟﺘﺮﺗﻴﻞ ﻫﻮ ﲡﻮﻳﺪ‬
‫ﻼ )‪{(٤‬‬‫ﺍﳊﺮﻭﻑ‪،‬ﻭﻣﻌﺮﻓﺔ ﺍﻟﻮﻗﻮﻑ ﻛﻤﺎ ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻭ ‪‬ﺭ‪‬ﺗ ِﻞ ﺍﹾﻟﻘﹸـﺮ‪‬ﺁ ﹶﻥ ﺗ‪‬ـ ‪‬ﺮﺗِﻴ ﹰ‬
‫ﺍﳌﺰﻣﻞ‪.‬‬
‫ﻚ ﻛﹶـﺎ ﹶﻥ‬
‫ﲔ ‪‬ﻋﻠﹶﻰ ﹶﻓ ‪‬ﻬ ِﻢ ‪‬ﻣﻌ‪‬ﺎﻧِﻴ ِﻪ ‪‬ﻭ‪‬ﺗ ‪‬ﺪ‪‬ﺑ ِﺮ ِﻩ‪ ،‬ﻭﻛﹶـ ﹶﺬِﻟ ‪‬‬
‫ﻚ ‪‬ﻳ ِﻌ ‪‬‬
‫ﻼ ﻓِﻲ ِﻗﺮ‪‬ﺍ َﺀِﺗﻪِ‪َ ،‬ﻷ ﱠﻥ ﹶﺫِﻟ ‪‬‬ ‫ﻭ‪‬ﺍ ﹾﻗﺮ‪‬ﺃ ﺍﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ‪‬ﻣ‪‬ﺘ ‪‬ﻤ ‪‬ﻬ ﹰ‬
‫‪٤٢٨‬‬
‫ﷲ )
( ‪‬ﻳ ﹾﻘ ‪‬ﺮﹸﺃ ﺍﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ‬ ‫‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﷲ
ﺑِﺎﻟﱠﻠﻴ‪‬ـ ِﻞ‬
‫ﻼ ِﺓ‪ ،‬ﺭﺳ‪‬ـﻮ ِﻝ ﺍ ِ‬ ‫ﺻﹶ‬
‫ﺖ ﹸﺃ ‪‬ﻡ ﺳ‪‬ـﹶﻠ ‪‬ﻤ ﹶﺔ ﻋ‪‬ـ ‪‬ﻦ ‪‬‬ ‫ﻚ‪،‬ﻗﹶـﺎ ﹶﻝ‪:‬ﺳ‪‬ـﹶﺄﹾﻟ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌﻠﹶﻰ ﺑ‪‬ـ ِﻦ ‪‬ﻣ ‪‬ﻤﹶﻠ ٍ‬
‫ﺼﻠﱢﻲ ﹶﻗ ‪‬ﺪ ‪‬ﺭ ﻣ‪‬ـﺎ ‪‬ﻳﻨ‪‬ﺎ ‪‬ﻡ‪ ،‬ﻭ‪‬ﻳﻨ‪‬ـﺎ ‪‬ﻡ ﻗﹶـ ‪‬ﺪ ‪‬ﺭ ﻣ‪‬ـﺎ‬
‫ﻼِﺗ ِﻪ ‪‬ﻭِﻟ ِﻘﺮ‪‬ﺍﺀَِﺗ ِﻪ ؟ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬‬
‫ﺼﹶ‬‫ﺖ‪:‬ﻣ‪‬ﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭِﻟ ‪‬‬ ‫‪‬ﻭِﻗﺮ‪‬ﺍ َﺀِﺗ ِﻪ‪،‬ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬
‫ﺴ ‪‬ﺮ ﹰﺓ ‪‬ﺣ ‪‬ﺮﻓﹰﺎ ‪‬ﺣ ‪‬ﺮﻓﹰﺎ‪ ".‬ﺃﲪﺪ‪.٤٢٩‬‬ ‫ﺖ ِﻗﺮ‪‬ﺍ َﺀ ﹰﺓ ‪‬ﻣ ﹶﻔ ‪‬‬
‫ﺼﻠﱢﻲ‪ ،‬ﻭِﺇﺫﹶﺍ ِﻫ ‪‬ﻲ ‪‬ﺗ‪‬ﻨ ‪‬ﻌ ‪‬‬ ‫‪‬ﻳ ‪‬‬
‫ﺴ ﹶﻔ ‪‬ﺮ ِﺓ ﺍﹾﻟﻜِـﺮ‪‬ﺍ ِﻡ ﺍﹾﻟﺒ‪‬ـ ‪‬ﺮ ‪‬ﺭ ِﺓ‬
‫ﺖ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -
-‬ﺍﹾﻟﻤ‪‬ﺎ ِﻫ ‪‬ﺮ ﺑِﺎﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ‪‬ﻣ ‪‬ﻊ ﺍﻟـ ‪‬‬ ‫ﺸ ﹶﺔ ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﻕ ﹶﻟ ‪‬ﻪ ﹶﺃ ‪‬ﺟﺮ‪‬ﺍ ِﻥ «‪.‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.٤٣٠‬‬ ‫‪‬ﻭﺍﻟﺬﻱ ‪‬ﻳ ﹾﻘ ‪‬ﺮﹸﺃ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ‪‬ﻭ‪‬ﻳ‪‬ﺘﺘ‪ ‬ﻌ‪‬ﺘ ‪‬ﻊ ﻓِﻴ ِﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺷ‪‬ﺎ ‪‬‬

‫‪ - ٤٢٧‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٧٥٣)(٣٠ / ٣) -‬ﺻﺤﻴﺢ‬

‫ﻼ ﻓِﻴ ِﻪ ﺑِﺎﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻤ ‪‬ﻊ ِﺇﹶﻟ‪‬ﻴ ِﻪ ‪‬ﻫ ‪‬ﻮ ﺍﻟ‪‬ﺘﺤ‪‬ـ ‪‬ﺰ ﹸﻥ‬
‫ﺤ ‪‬ﺰ ﹶﻥ ﺍﱠﻟﺬِﻱ ﹶﺃ ِﺫ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺟ ﱠﻞ ‪‬ﻭ ‪‬ﻋ ﹶ‬‫ﺿ ‪‬ﺢ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﺘ ‪‬‬ ‫ﺨ‪‬ﺒ ِﺮ ‪‬ﺑﻴ‪‬ﺎ ﹲﻥ ﻭ‪‬ﺍ ِ‬ ‫ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﺣ‪‬ﺎِﺗ ٍﻢ ‪:‬ﻓِﻲ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ﻉ‬
‫ﺸ ِﻤ ِﲑ ﻓِﻲ ﹶﺃ‪‬ﻧﻮ‪‬ﺍ ِ‬
‫ﺕ‪ ،‬ﻭِﻧﻬ‪‬ﺎ‪‬ﻳ‪‬ﺘ ‪‬ﻪ ‪‬ﻭﻓﹸﻮ ‪‬ﺭ ﺍﻟ‪‬ﺘ ‪‬‬ ‫ﻉ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺰﺟ‪‬ﻮﺭ‪‬ﺍ ِ‬ ‫ﻼِ‬ ‫ﺼﺤِﻴ ‪‬ﺢ ‪‬ﻋﻠﹶﻰ ﺍ ِﻻ‪‬ﻧ ِﻘ ﹶ‬ ‫ﺕ ‪‬ﻣ ‪‬ﻊ ِﺑﺪ‪‬ﺍ‪‬ﻳِﺘ ِﻪ ‪‬ﻭِﻧﻬ‪‬ﺎ‪‬ﻳِﺘ ِﻪ‪َ ،‬ﻷ ﱠﻥ ‪‬ﺑﺪ‪‬ﺍ َﺀ‪‬ﺗ ‪‬ﻪ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺰ ‪‬ﻡ ﺍﻟ ‪‬‬
‫ﺼ ‪‬ﻮ ِ‬
‫ِﺑﺎﻟ ‪‬‬
‫ﺴ ِﻪ ﻓِﻲ‬
‫ﻑ ِﺑ‪‬ﻨ ﹾﻔ ِ‬
‫ﺤ ‪‬ﺰ ﹸﻥ ﺑِﺎﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ﹶﻛﹶﺄ‪‬ﻧ ‪‬ﻪ ﹶﻗ ﹶﺬ ‪‬‬
‫ﺻ ﹾﻔ‪‬ﺘﻬ‪‬ﺎ‪،‬ﻭ‪‬ﺍﻟ‪‬ﻨﻬ‪‬ﺎ‪‬ﻳ ﹸﺔ ﺍﱠﻟﺘِﻲ ﹶﺫ ﹶﻛ ‪‬ﺮ‪‬ﺗﻬ‪‬ﺎ‪،‬ﺻ‪‬ﺎ ‪‬ﺭ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬‬
‫ﺤ ‪‬ﺰ ﹸﻥ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟِﺒﺪ‪‬ﺍ‪‬ﻳ ِﺔ ﺍﱠﻟﺘِﻲ ‪‬ﻭ ‪‬‬ ‫ﺕ‪،‬ﹶﻓِﺈﺫﹶﺍ ﺍ ‪‬ﺷﺘ‪ ‬ﻤ ﹶﻞ ﺍﻟ‪‬ﺘ ‪‬‬ ‫ﺍﹾﻟ ِﻌﺒ‪‬ﺎﺩ‪‬ﺍ ِ‬
‫ﺸ ‪‬ﻲ ٍﺀ ﺩ‪‬ﻭ‪‬ﻧ ‪‬ﻪ‪.‬‬
‫ﻉ ﺍﹾﻟ ﹸﻘ ‪‬ﺮ‪‬ﺑ ِﺔ ِﺇﻟﹶﻰ ‪‬ﻣ ‪‬ﻮ ﹶﻻ ‪‬ﻩ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ‪‬ﻌﱠﻠ ‪‬ﻖ ِﺑ ‪‬‬
‫ﻼِ‬‫ِﻣ ﹾﻘ ﹶ‬
‫‪ - ٤٢٨‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٥٣٥٧ / ١) -‬‬
‫‪ - ٤٢٩‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -٢٧٠٦١ (٢٦٥٢٦)(٥٨٩ / ٨) -‬ﺻﺤﻴﺢ‬
‫‪ - ٤٣٠‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪- ( ١٨٩٨) -‬ﻳﺘﺘﻌﺘﻊ‪:‬ﻳﺘﺮﺩﺩ ﰱ ﻗﺮﺍﺀﺗﻪ‬
‫‪٢٢١‬‬
‫ﺏ‬
‫ﺴﻦ‪ ‬ﺍﹾﻟ ِﻘﺮ‪‬ﺍ َﺀ ﹸﺓ ﺑِﺎﻟﺘ‪‬ـ ‪‬ﺪﺑ‪ِ ‬ﺮ ﻭ‪‬ﺍﻟﺘ‪ ‬ﹶﻔﻬ‪ِ ‬ﻢ‪ ،‬ﹶﻓﻬ‪‬ـ ‪‬ﻮ ﺍﹾﻟ ‪‬ﻤﻘﹾـﺼ‪‬ﻮ ‪‬ﺩ ﺍ َْﻷ ‪‬ﻋ ﹶﻈ ‪‬ﻢ‪،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹾﻄﻠﹸـﻮ ‪‬‬
‫‪ -١١‬ﺍﻟﺘﺪﺑ‪‬ﺮ‪:‬ﺗ ‪‬‬
‫ﻚ ‪‬ﻣﺒ‪‬ـﺎ ‪‬ﺭ ‪‬ﻙ‬ ‫ﺏ‪.‬ﻗﹶﺎﻝ ﺗﻌﺎﱃ‪ِ }:‬ﻛﺘ‪‬ﺎ ‪‬‬
‫ﺏ ﹶﺃ‪‬ﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ‪‬ﻩ ِﺇﹶﻟﻴ‪‬ـ ‪‬‬ ‫ﲑ ﺍﹾﻟ ﹸﻘﻠﹸﻮ ‪‬‬
‫ﺴ‪‬ﺘِﻨ ‪‬‬
‫ﺡ ﺍﻟﺼ‪‬ﺪ‪‬ﻭ ‪‬ﺭ‪ ،‬ﻭ‪‬ﺗ ‪‬‬
‫ﺸ ِﺮ ‪‬‬
‫ﺍ َْﻷ ‪‬ﻫﻢ‪ ،‬ﻭِﺑ ِﻪ ‪‬ﺗ ‪‬ﻨ ‪‬‬
‫ِﻟ‪‬ﻴ ‪‬ﺪ‪‬ﺑﺮ‪‬ﻭﺍ ﺁﻳ‪‬ﺎِﺗ ِﻪ{ )ﺳﻮﺭﺓ ﺹ ‪( ٢٩ /‬‬
‫ﺱ‪ِ،‬ﻟ‪‬ﻴﺮ‪‬ﺷ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ‬
‫ﻯ ﻟِﻠﻨ‪‬ﺎ ِ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ‪ ،‬ﻫﺬﹶﺍ ﺍﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ‪ ،‬ﻭﻓِﻴ ِﻪ ‪‬ﺧ ‪‬ﲑ ‪‬ﻭ‪‬ﺑ ‪‬ﺮ ﹶﻛ ﹲﺔ‪ ،‬ﻭ‪‬ﻧ ﹾﻔ ‪‬ﻊ ‪‬ﻭﻫ‪‬ﺪ ‪‬‬‫ﻚ‪،‬ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺇﹶﻟ‪‬ﻴ ‪‬‬ ‫‪‬ﻭﹶﺃ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﺍ ُ‬
‫ﺏ‪ .‬ﻭﺗ‪‬ـ ‪‬ﺪ‪‬ﺑ ‪‬ﺮ ﺍﻟﻘﹸـﺮ‪‬ﺁ ِﻥ ﹶﻻ‬ ‫ِﺇﻟﹶﻰ ﻣ‪‬ﺎ ﻓِﻴ ِﻪ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ ‪‬ﺳﻌ‪‬ﺎ ‪‬ﺩ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭِﻟ‪‬ﻴ‪‬ﺘ ‪‬ﺪ‪‬ﺑ ‪‬ﺮ ‪‬ﻩ ﺃﹸﻭﻟﹸﻮ ﺍ َﻷ ﹾﻓﻬ‪‬ﺎ ِﻡ ﻭﺍﻟ ‪‬ﻌﻘﹸﻮ ِﻝ ﻭﺍ َﻷﹾﻟﺒ‪‬ﺎ ِ‬
‫ﻉ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ﻓِﻴ ِﻪ ِﻣ ‪‬ﻦ ﹶﺃﻭ‪‬ﺍ ِﻣ ‪‬ﺮ‪،‬ﻭ‪‬ﺍﻻ‪‬ﻧِﺘﻬ‪‬ـﺎ ِﺀ‬ ‫ﻼ ‪‬ﻭِﺗ ِﻪ‪ ،‬ﻭِﺇﻧ‪‬ﻤﺎ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﺑِﺎﻟ ‪‬ﻌ ‪‬ﻤ ِﻞ ِﺑﻤ‪‬ﺎ ِﻓﻴ ِﻪ‪،‬ﻭﺍ‪‬ﺗﺒ‪‬ﺎ ِ‬ ‫ﺴ ِﻦ ِﺗ ﹶ‬ ‫ﺤ‪‬‬‫‪‬ﻳﻜﹸﻮ ﹸﻥ ِﺑ ‪‬‬
‫‪‬ﻋﻤ‪‬ﺎ ‪‬ﻧﻬ‪‬ﻰ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪. ٤٣١‬‬
‫ﺏ ﹶﺃ ﹾﻗﻔﹶﺎﹸﻟﻬ‪‬ﺎ { )ﺳﻮﺭﺓ ﳏﻤﺪ ‪( ٢٤ /‬‬ ‫ﻼ ‪‬ﻳ‪‬ﺘ ‪‬ﺪ‪‬ﺑﺮ‪‬ﻭ ﹶﻥ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﹶﺃ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ ﹸﻗﻠﹸﻮ ٍ‬ ‫‪‬ﻭﻗﹶﺎﻝ‪ }:‬ﹶﺃﹶﻓ ﹶ‬
‫ﻆ ‪‬ﻭ ِﻋ ٍﱪ ِﻟ‪‬ﻴ ‪‬ﻌﹶﻠﻤ‪‬ﻮﺍ ﺧ‪‬ﻄﺄ ﻣ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﻣﻘِﻴﻤ‪‬ﻮ ﹶﻥ ‪‬ﻋﻠﹶﻴ ِﻪ‪،‬ﺃ ‪‬ﻡ ﺃ ﱠﻥ‬ ‫ﻼ ‪‬ﻳﺘ‪‬ﺪ‪‬ﺑ ‪‬ﺮ ﺍ ﹸﳌﻨ‪‬ﺎِﻓﻘﹸﻮﻥﹶ ﻣ‪‬ﺎ ﰲ ﺍﻟﻘﹸﺮﺁ ِﻥ ِﻣ ‪‬ﻦ ﻣ‪‬ﻮﺍ ِﻋ ﹶ‬ ‫ﺃﹶﻓ ﹶ‬
‫‪٤٣٢‬‬
‫ﲔ ﹶﻓ ‪‬ﻬ ِﻢ ﺍﻟﻘﹸﺮﺁ ِﻥ ‪‬ﻭ‪‬ﺗ ‪‬ﺪ‪‬ﺑ ِﺮ ِﻋﻈﹶﺎِﺗﻪِ؟‬‫ﷲ ﻋ‪‬ﻠﻴﻬ‪‬ﺎ ﺃﻗﻔﺎ ﹰﻻ ﹶﻓﻬِﻲ ﺗ‪‬ﺤ ‪‬ﻮ ﹸﻝ ﺑ‪‬ﻴﻨ‪‬ﻚ ‪‬ﻭ‪‬ﺑ ‪‬‬ ‫ﺿ ‪‬ﻊ ﺍ ُ‬‫ﻗﹸﻠﹸﻮﺑ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ‪‬‬
‫ﻑ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ﻛﹸـﻞ ﺁﻳ‪‬ـ ٍﺔ‪ ،‬ﻭ‪‬ﻳ‪‬ﺘﹶﺄﻣ‪‬ﻞ‬ ‫ﻆ ِﺑ ِﻪ ﹶﻓ‪‬ﻴ ‪‬ﻌ ِﺮ ‪‬‬
‫ﺸﻐ‪‬ﻞ ﹶﻗ ﹾﻠ‪‬ﺒ ‪‬ﻪ ﺑِﺎﻟ‪‬ﺘ ﹶﻔﻜﱡ ِﺮ ﻓِﻲ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﻰ ﻣ‪‬ﺎ ‪‬ﻳ ﹾﻠ ِﻔ ﹸ‬
‫ﻚ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺻ ﹶﻔ ﹸﺔ ﹶﺫِﻟ ‪‬‬
‫‪‬ﻭ ِ‬
‫ﺼ ‪‬ﺮ ‪‬ﻋﻨ‪‬ـ ‪‬ﻪ ﻓِﻴﻤ‪‬ـﺎ ﻣ‪‬ـﻀ‪‬ﻰ ﺍ ‪‬ﻋﺘ‪‬ـ ﹶﺬ ‪‬ﺭ‬ ‫ﻚ‪،‬ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ِﻣﻤ‪‬ﺎ ﻗﹶـ ‪‬‬ ‫ﺍﻷَْﻭ‪‬ﺍ ِﻣ ‪‬ﺮ ﻭ‪‬ﺍﻟ‪‬ﻨﻮ‪‬ﺍ ِﻫ ‪‬ﻲ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻌ‪‬ﺘ ِﻘ ‪‬ﺪ ﹶﻗﺒ‪‬ﻮﻝ ﹶﺫِﻟ ‪‬‬
‫ﺏ ﹶﺃ ‪‬ﺷ ﹶﻔ ‪‬ﻖ ‪‬ﻭ‪‬ﺗ ‪‬ﻌ ‪‬ﻮ ﹶﺫ‪،‬ﹶﺃ ‪‬ﻭ ‪‬ﺗ‪‬ﻨﺰِﻳ ٍﻪ ‪‬ﻧ ‪‬ﺰ ‪‬ﻩ ‪‬ﻭ ‪‬ﻋ ﱠﻈ ‪‬ﻢ‪،‬ﹶﺃ ‪‬ﻭ‬
‫ﺸ ‪‬ﺮ ‪‬ﻭ ‪‬ﺳﺄﹶﻝ‪،‬ﹶﺃ ‪‬ﻭ ‪‬ﻋﺬﹶﺍ ٍ‬
‫ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔ ‪‬ﺮ‪ ،‬ﻭِﺇﺫﹶﺍ ‪‬ﻣ ‪‬ﺮ ﺑِﺂ‪‬ﻳ ِﺔ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ٍﺔ ﺍ ‪‬ﺳ‪‬ﺘ‪‬ﺒ ‪‬‬
‫ﺐ ‪. ٤٣٣‬‬ ‫ﻉ ‪‬ﻭ ﹶﻃﹶﻠ ‪‬‬ ‫ﻀ ‪‬ﺮ ‪‬‬‫‪‬ﺩﻋ‪‬ﺎ ٍﺀ ‪‬ﺗ ‪‬‬
‫ﺱ ﻣِـ ‪‬ﻦ ‪‬ﺭ ‪‬ﺣﻤ‪‬ـ ِﺔ ﺍﻟﻠﱠـ ِﻪ‪ ،‬ﻭﹶﻟ ‪‬ﻢ‬ ‫ﻂ ﺍﻟﻨ‪‬ﺎ ‪‬‬‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻲ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ﹶﻻ ﹸﺃ‪‬ﻧ‪‬ﺒﹸﺌ ﹸﻜ ‪‬ﻢ ﺑِﺎﹾﻟ ﹶﻔﻘِﻴ ِﻪ ‪‬ﺣ ‪‬ﻖ ﺍﹾﻟ ِﻔ ﹾﻘ ِﻪ ؟ ‪‬ﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹶﻘ‪‬ﻨ ِ‬
‫ﺺ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ‪‬ﻣﻌ‪‬ﺎﺻِﻲ ﺍﻟﱠﻠ ِﻪ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺆ ‪‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ﹶﻜ ‪‬ﺮ ﺍﻟﱠﻠ ِﻪ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ‪‬ﺮ ِﻙ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ِﺇﻟﹶﻰ ﹶﻏ‪‬ﻴ ِﺮ ِﻩ‪.‬ﹶﺃ ﹶﻻ ﹶﻻ ‪‬ﺧﻴ‪‬ـ ‪‬ﺮ‬ ‫‪‬ﻳ ‪‬ﺮ ‪‬ﺧ ‪‬‬
‫ﺲ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺗ ‪‬ﺪ‪‬ﺑ ‪‬ﺮ‬‫ﺲ ﻓِﻴ ِﻪ ‪‬ﺗ ﹶﻔ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭ ﹶﻻ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﻓِﻲ ِﻗﺮ‪‬ﺍ َﺀ ٍﺓ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺲ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺗ ﹶﻔ ﱡﻘ ‪‬ﻪ‪ ،‬ﻭ ﹶﻻ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﻓِﻲ ِﻓ ﹾﻘ ٍﻪ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﻓِﻲ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ٍﺓ ﹶﻟ‪‬ﻴ ‪‬‬
‫‪.٤٣٤‬‬

‫‪ - ٤٣١‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٣٨٧٨ / ١) -‬‬

‫‪ - ٤٣٢‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٤٤٤٨ / ١) -‬‬
‫‪ - ٤٣٣‬ﺍﻹﺗﻘﺎﻥ ﺹ‪،١٠٦‬ﻭﺍﻟﱪﻫﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ‪،٤٥٥ / ١‬ﻭﺍﻟﺘﺒﻴﺎﻥ ﰲ ﺁﺩﺍﺏ ﲪﻠﺔ ﺍﻟﻘﺮﺁﻥ ﺹ ‪،٤٥‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴـﺔ‬
‫ﺍﻟﻜﻮﻳﺘﻴﺔ ‪(٢٥٥ / ١٣) -‬‬
‫‪ - ٤٣٤‬ﺍﻟﺰﻫﺪ ﺃﰊ ﺩﺍﻭﺩ ‪ (١١١)(١١٥ / ١) -‬ﺣﺴﻦ ﻣﻮﻗﻮﻑ‬
‫‪٢٢٢‬‬
‫ﺙ ﹶﻓﻘﹶﺎ ﹶﻝ‪":‬‬
‫ﺱ‪ِ:‬ﺇ‪‬ﻧﻲ ‪‬ﺳﺮِﻳ ‪‬ﻊ ﺍﹾﻟ ِﻘﺮ‪‬ﺍ َﺀ ِﺓ‪،‬ﻭ‪ِ‬ﺇﻧ‪‬ﻲ ﹶﺃ ﹾﻗ ‪‬ﺮﹸﺃ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﻓِﻲ ﹶﺛﻠﹶﺎ ٍ‬
‫ﺖ ﻟِﺎ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺣ ‪‬ﻤ ‪‬ﺰ ﹶﺓ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹸﻗ ﹾﻠ ‪‬‬
‫ﺐ ِﺇﹶﻟ ‪‬ﻲ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻥ ﹶﺃ ﹾﻗ ‪‬ﺮﹶﺃ ﹶﻛﻤ‪‬ﺎ ‪‬ﺗﻘﹸـﻮ ﹸﻝ " ﻭﰲ ﺭﻭﺍﻳـﺔ "‬ ‫ﹶﻟﹶﺄ ﹾﻥ ﹶﺃ ﹾﻗ ‪‬ﺮﹶﺃ ﺍﹾﻟ‪‬ﺒ ﹶﻘ ‪‬ﺮ ﹶﺓ ﻓِﻲ ﹶﻟ‪‬ﻴﹶﻠ ٍﺔ ﹶﻓﹶﺄ ‪‬ﺩ‪‬ﺑ ‪‬ﺮﻫ‪‬ﺎ ‪‬ﻭﹸﺃ ‪‬ﺭ‪‬ﺗﹸﻠﻬ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬‬
‫‪٤٣٥‬‬
‫ﺐ ِﺇﹶﻟ ‪‬ﻲ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻥ ﹶﺃ ﹾﻗ ‪‬ﺮﹶﺃ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﹶﺃ ‪‬ﺟ ‪‬ﻤ ‪‬ﻊ ‪‬ﻫ ﹾﺬ ‪‬ﺭ ‪‬ﻣ ﹰﺔ "‬ ‫ﹶﺃ ‪‬ﺣ ‪‬‬
‫‪٤٣٦‬‬
‫ﲔ ﻭ‪‬ﺍﻵ ِﺧﺮِﻳ ‪‬ﻦ‪".‬‬
‫ﷲ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺭﹾﺍ ‪‬ﺩ ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﻘ ‪‬ﺮﹶﺃ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﹶﻓِﺈ ﱠﻥ ﻓِﻴ ِﻪ ِﻋ ﹾﻠ ‪‬ﻢ ﺍ َﻷ ‪‬ﻭِﻟ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫ﺏ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ﹾﻘ‪‬ﺘ ِﺮﺋﹸﻮ ﹶﻥ ِﻣ ‪‬ﻦ‬ ‫ﺻﺤ‪‬ﺎ ‪‬‬ ‫ﺴﹶﻠ ِﻤ ‪‬ﻲ ﻗﹶﺎ ﹶﻝ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃ ‪‬‬‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﺍﻟ ‪‬‬
‫ﺸ ‪‬ﺮ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮﺍ ﻣ‪‬ﺎ ﻓِﻴ ِﻪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ِﻞ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ‪‬ﺘ ‪‬ﻌﱠﻠ ‪‬ﻤﻨ‪‬ﺎ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ‬ ‫‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ
ﹶﻓﻠﹶﺎ ‪‬ﻳﺠ‪‬ﺎ ِﻭﺯ‪‬ﻭ ﹶﻥ ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫‪٤٣٧‬‬
‫ﻭ‪‬ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹶﻞ ‪‬ﺟﻤِﻴﻌﹰﺎ "‬
‫ﻭﻗﺪ ﺑﺎﺕ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺴﻠﻒ ﻳﺘﻠﻮ ﺃﺣﺪﻫﻢ ﺁﻳﺔ ﻭﺍﺣﺪﺓ ﻟﻴﻠـﺔ ﻛﺎﻣﻠـﺔ‪،‬ﻳﺮﺩﺩﻫﺎ ﻟﻴﺘـﺪﺑﺮ ﻣـﺎ‬
‫ﻓﻴﻬﺎ‪،‬ﻭﻛﻠﻤﺎ ﺃﻋﺎﺩﻫﺎ ﺍﻧﻜﺸﻒ ﻟﻪ ﻣﻦ ﻣﻌﺎﻧﻴﻬﺎ‪،‬ﻭﻇﻬﺮ ﻟﻪ ﻣﻦ ﺃﻧﻮﺍﺭﻫﺎ‪،‬ﻭﻓﺎﺽ ﻋﻠﻴﻪ ﻣﻦ ﻋﻠﻮﻣﻬـﺎ‬
‫ﻭﺑﺮﻛﺎ‪‬ﺎ‪.‬‬
‫ﺖ ‪‬ﻧ ﹾﻔﺴِﻲ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ﹶﻓﹶﻠ ‪‬ﻢ ﹶﺃ ِﺟ ‪‬ﺪﻧِﻲ ﺑِﺂ‪‬ﻳ ٍﺔ ﹶﺃ ‪‬ﺷ‪‬ﺒ ‪‬ﻪ ِﺑﻬ‪‬ـ ِﺬ ِﻩ ﺍﻵﻳ‪‬ـ ِﺔ "‬
‫ﺿ ‪‬‬
‫ﺲ" ‪‬ﻋ ‪‬ﺮ ‪‬‬
‫ﻒ ‪‬ﺑ ِﻦ ﹶﻗ‪‬ﻴ ٍ‬
‫ﻭﻗﹶﺎ ﹶﻝ ﺍ َﻷ ‪‬ﺣ‪‬ﻨ ِ‬
‫ﺏ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ِﺇ ﱠﻥ‬
‫ﻼ ﺻ‪‬ﺎِﻟﺤ‪‬ﺎ ﻭ‪‬ﺁ ‪‬ﺧ ‪‬ﺮ ‪‬ﺳ‪‬ﻴﺌﹰﺎ ‪‬ﻋﺴ‪‬ﻰ ﺍﻟﹼﻠ ‪‬ﻪ ﺃﹶﻥ ‪‬ﻳﺘ‪‬ﻮ ‪‬‬ ‫}ﻭ‪‬ﺁ ‪‬ﺧﺮ‪‬ﻭ ﹶﻥ ﺍ ‪‬ﻋ‪‬ﺘ ‪‬ﺮﻓﹸﻮﹾﺍ ِﺑ ﹸﺬﻧ‪‬ﻮِﺑ ِﻬ ‪‬ﻢ ‪‬ﺧﹶﻠﻄﹸﻮﹾﺍ ‪‬ﻋ ‪‬ﻤ ﹰ‬
‫ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻏﻔﹸﻮ ‪‬ﺭ ‪‬ﺭﺣِﻴ ‪‬ﻢ{ )‪ (١٠٢‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ "‪.٤٣٨‬‬
‫ﺏ )‪ {(٢٩‬ﺹ‪.‬‬ ‫ﻚ ‪‬ﻣﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ﱢﻟ‪‬ﻴ ‪‬ﺪﺑ‪‬ﺮ‪‬ﻭﺍ ﺁﻳ‪‬ﺎِﺗ ِﻪ ‪‬ﻭِﻟ‪‬ﻴ‪‬ﺘ ﹶﺬ ﱠﻛ ‪‬ﺮ ﹸﺃ ‪‬ﻭﻟﹸﻮﺍ ﺍﹾﻟﹶﺄﹾﻟﺒ‪‬ﺎ ِ‬
‫ﺏ ﺃﹶﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ‪‬ﻩ ِﺇﹶﻟ‪‬ﻴ ‪‬‬‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ }:‬ﻛﺘ‪‬ﺎ ‪‬‬
‫ﻼ )‪{(١٠٦‬‬ ‫ﺚ ‪‬ﻭ‪‬ﻧ ‪‬ﺰﹾﻟﻨ‪‬ـﺎ ‪‬ﻩ ‪‬ﺗﱰِﻳـ ﹰ‬ ‫ﺱ ‪‬ﻋﻠﹶﻰ ‪‬ﻣﻜﹾـ ٍ‬ ‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪ }:‬ﻭﹸﻗﺮ‪‬ﺁﻧﹰﺎ ﹶﻓ ‪‬ﺮ ﹾﻗﻨ‪‬ﺎ ‪‬ﻩ ِﻟ‪‬ﺘ ﹾﻘ ‪‬ﺮﹶﺃ ‪‬ﻩ ‪‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺍﻹﺳﺮﺍﺀ‪.‬‬
‫ﺱ‪ ،‬ﻭ‪‬ﺗ‪‬ﺒﱢﻠ ‪‬ﻐ ‪‬ﻬ ‪‬ﻢ ِﺇﻳ‪‬ـﺎ ‪‬ﻩ ‪‬ﻋﻠﹶـﻰ‬
‫ﻚ ‪‬ﻣ ﹶﻔﺮ‪‬ﻗﹰﺎ ‪‬ﻭ ‪‬ﻣ‪‬ﻨﺠ‪‬ﻤﹰﺎ ِﻟ‪‬ﺘ‪‬ﺘﹸﻠ ‪‬ﻮ ‪‬ﻩ ‪‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ﹸﻗﺮ‪‬ﺁﻧﹰﺎ ‪‬ﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ‪‬ﻩ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫ﻭ‪‬ﺁ‪‬ﺗ‪‬ﻴﻨ‪‬ﺎﻙ‪ ‬ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺚ (‪ِ،‬ﻟ‪‬ﻴ‪‬ﺘ ‪‬ﻤ ﱠﻜﻨ‪‬ﻮﺍ ِﻣ ‪‬ﻦ ِﺣ ﹾﻔ ِﻈ ِﻪ‪ ،‬ﻭﹶﻓ ‪‬ﻬ ِﻢ ﹶﺃ ‪‬ﺣﻜﹶﺎ ِﻣ ِﻪ‪،‬ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﻤ ‪‬ﻌ ِﻦ ﻓِﻴﻬ‪‬ﺎ ِﻟ‪‬ﺘ ‪‬ﺮ ‪‬ﺳ ‪‬ﺦ ﻓِﻲ ‪‬ﻋﻘﹸـﻮِﻟ ِﻬ ‪‬ﻢ‬ ‫‪‬ﻣ ‪‬ﻬ ٍﻞ ) ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ﹾﻜ ٍ‬
‫ﻼ(‪.‬‬
‫ﺙ ﻭ‪‬ﺍﻟ ‪‬ﻮﻗﹶﺎِﺋ ِﻊ ) ‪‬ﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ‪‬ﻩ ‪‬ﺗ‪‬ﻨﺰِﻳ ﹰ‬
‫ﳊﻮ‪‬ﺍ ِﺩ ِ‬
‫ﻑ ﻭ‪‬ﺍ ﹶ‬
‫ﺐ ﺍﻟ ﱡﻈﺮ‪‬ﻭ ِ‬
‫ﺴ ِ‬
‫ﺤ‪‬‬‫ﺸﻴ‪‬ﺌﹰﺎ ِﺑ ‪‬‬
‫‪‬ﻭﹶﺃ ﹾﻓﻬ‪‬ﺎ ِﻣ ِﻬ ‪‬ﻢ‪ .‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ‪‬ﻩ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ﹶﻓ ‪‬‬

‫‪ - ٤٣٥‬ﹶﻓﻀ‪‬ﺎِﺋ ﹸﻞ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ِﻟ ﹾﻠﻘﹶﺎ ِﺳ ِﻢ ‪‬ﺑ ِﻦ ‪‬ﺳﻠﱠﺎ ٍﻡ )‪ ( ١٨٠‬ﺻﺤﻴﺢ ‪ -‬ﺃﺩﺑﺮ‪:‬ﺃﺗﺄﻣﻞ ﻓﻴﻬﺎ‬

‫‪ - ٤٣٦‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪ (٣٠٦٤١) (٤٦٦ / ١٥) -‬ﺻﺤﻴﺢ‬
‫ﺤ ِﺔ <<)‪ ( ٢٣٠٠‬ﺻﺤﻴﺢ‬ ‫‪ - ٤٣٧‬ﺗ ﹾﻔ ِ‬
‫ﺴ ‪‬ﲑ ‪‬ﻣﺠ‪‬ﺎ ِﻫ ٍﺪ << ﺳ‪‬ﻮ ‪‬ﺭ ﹸﺓ ﺍﹾﻟﻔﹶﺎِﺗ ‪‬‬
‫‪ - ٤٣٨‬ﺗﻔﺴﲑ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ‪ (١٠٧٦٤) (٣٩٨ / ٧) -‬ﻓﻴﻪ ﺍﻧﻘﻄﺎﻉ‬
‫‪٢٢٣‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹶﺃ‪‬ﻧ ‪‬ﺰﹶﻟ ‪‬ﻪ ﺁﻳ‪‬ـ ﹰﺔ ﻓﹶﺂﻳ‪‬ـ ﹰﺔ‬
‫ﺱ‪ :‬ﻭ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎﻫ‪‬ﺎ ﹶﺃ ﱠﻥ ﺍ َ‬
‫ﻚ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ﹾﻘ ‪‬ﺮ ‪‬ﺅﻫ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﺸﺪِﻳ ِﺪ ‪ -‬ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫‪‬ﻭﹶﻓ ‪‬ﺮ ﹾﻗﻨ‪‬ﺎ ‪‬ﻩ ﺑِﺎﻟ‪‬ﺘ ‪‬‬
‫‪٤٣٩‬‬
‫ﺱ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻬ ٍﻞ‪ ،‬ﻭ‪‬ﺗ‪‬ﺒِﻠ ‪‬ﻐ ‪‬ﻬ ‪‬ﻢ ِﺇﻳ‪‬ﺎ ‪‬ﻩ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻬ ٍﻞ ‪.‬‬
‫‪‬ﻣ ﹶﻔﺴ‪‬ﺮﹰﺍ ‪‬ﻭ ‪‬ﻣ‪‬ﺒﻴ‪‬ﻨﹰﺎ ِﻟ‪‬ﺘ‪‬ﺘﹸﻠ ‪‬ﻮ ‪‬ﻩ ‪‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺴ ‪‬ﺮﻧ‪‬ﺎ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﻟِﻠ ﱢﺬ ﹾﻛ ِﺮ ﹶﻓ ‪‬ﻬ ﹾﻞ ﻣِﻦ ‪‬ﻣ ‪‬ﺪ ِﻛ ٍﺮ )‪.{(١٧‬‬ ‫ﻭﻗﺎﻝ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ‪ }:‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻳ ‪‬‬
‫ﺱ ‪‬ﻭ‪‬ﻳ‪‬ﺘ ‪‬ﺪ‪‬ﺑﺮ‪‬ﻭﺍ ‪‬ﻣﻌ‪‬ﺎِﻧ‪‬ﻴ ‪‬ﻪ‪ ،‬ﻭ‪‬ﻳ‪‬ﺘ ِﻌﻈﹸﻮﺍ ﺑِﻤﺎ ﺟ‪‬ﺎ َﺀ‬
‫ﻆ‪ِ،‬ﻟ‪‬ﻴﻘﹾﺮﹶﺃ ‪‬ﻩ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺴ ‪‬ﲑ ﺍﻟﱠﻠ ﹾﻔ ِ‬
‫‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﺟ ‪‬ﻌﻠﹾﻨﺎ ﺍﻟﻘﹸﺮﺁ ﹶﻥ ‪‬ﺳ ‪‬ﻬ ﹶﻞ ﺍ ﹶﳌﻌ‪‬ﲎ‪،‬ﻳ ِ‬
‫‪٤٤٠‬‬
‫ﻆ ِﺑ ِﻪ‪ ،‬ﻣ ‪‬ﺰﺩ‪‬ﺟ ٍﺮ ِﺑ ِﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣﻌ‪‬ﺎﺻِﻴﻪِ؟‬ ‫ﻓِﻴ ِﻪ‪،‬ﻭ‪‬ﻟ ِﻜ ‪‬ﻦ ‪‬ﻫ ﹾﻞ ‪‬ﻣ ‪‬ﻦ ‪‬ﻣﺘ‪‬ﻌ ٍ‬
‫ﻚ‬
‫ﻑ ﺑ‪‬ـ ‪‬ﻦ ﻣ‪‬ﺎﻟِـ ٍ‬ ‫ﺖ ‪‬ﻋ ‪‬ﻮ ‪‬‬ ‫ﺻ ‪‬ﻢ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ ‪‬ﻤ‪‬ﻴ ٍﺪ ‪‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﻯ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ ِﻤ ‪‬ﻊ ﻋ‪‬ﺎ ِ‬ ‫ﺲ ﺍﹾﻟ ِﻜ‪‬ﻨ ِﺪ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ﹶﻗ‪‬ﻴ ٍ‬
‫ﺼﻠﱠﻰ ﹶﻓ‪‬ﺒ ‪‬ﺪﹶﺃ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ﹾﻔ‪‬ﺘ ‪‬ﺢ ِﻣ ‪‬ﻦ ﺍﹾﻟ‪‬ﺒ ﹶﻘ ‪‬ﺮ ِﺓ ﹶﻻ‬
‫ﺿﹶﺄ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ‪‬ﻡ ﹶﻓ ‪‬‬
‫ﺖ ‪‬ﻣ ‪‬ﻊ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﹶﻓ‪‬ﺒ ‪‬ﺪﹶﺃ ﻓﹶﺎ ‪‬ﺳﺘ‪‬ﺎ ‪‬ﻙ ‪‬ﻭ‪‬ﺗ ‪‬ﻮ ‪‬‬ ‫‪‬ﻳﻘﹸﻮ ﹸﻝ ﹸﻗ ‪‬ﻤ ‪‬‬
‫ﺚ‬
‫ﻒ ‪‬ﻳ‪‬ﺘ ‪‬ﻌ ‪‬ﻮ ﹸﺫ ﹸﺛ ‪‬ﻢ ‪‬ﺭﻛﹶـ ‪‬ﻊ ﹶﻓ ‪‬ﻤﻜﹶـ ﹶ‬ ‫ﺏ ِﺇ ﱠﻻ ‪‬ﻭﹶﻗ ‪‬‬ ‫ﻒ ‪‬ﻭ ‪‬ﺳﹶﺄ ﹶﻝ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬ﻤ ‪‬ﺮ ﺑِﺂ‪‬ﻳ ِﺔ ‪‬ﻋﺬﹶﺍ ٍ‬ ‫‪‬ﻳ ‪‬ﻤ ‪‬ﺮ ﺑِﺂ‪‬ﻳ ِﺔ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ٍﺔ ِﺇ ﱠﻻ ‪‬ﻭﹶﻗ ‪‬‬
‫ﺕ ﻭ‪‬ﺍﹾﻟ ِﻜ‪‬ﺒ ِﺮﻳ‪‬ـﺎ ِﺀ‬
‫ﺕ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﹶﻠﻜﹸـﻮ ِ‬
‫ﺭ‪‬ﺍ ِﻛﻌ‪‬ﺎ ِﺑ ﹶﻘ ‪‬ﺪ ِﺭ ِﻗﻴ‪‬ﺎ ِﻣ ِﻪ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﻓِﻰ ‪‬ﺭﻛﹸﻮ ِﻋ ِﻪ » ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ ﺫِﻯ ﺍﹾﻟﺠ‪‬ﺒ‪‬ـﺮ‪‬ﻭ ِ‬
‫ﺕ‬
‫ﺕ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﹶﻠﻜﹸﻮ ِ‬ ‫ﺠ‪‬ﺒﺮ‪‬ﻭ ِ‬
‫ﺠ ‪‬ﺪ ِﺑ ﹶﻘ ‪‬ﺪ ِﺭ ‪‬ﺭﻛﹸﻮ ِﻋ ِﻪ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﻓِﻰ ‪‬ﺳﺠ‪‬ﻮ ِﺩ ِﻩ » ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ ﺫِﻯ ﺍﹾﻟ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ﹶﻈ ‪‬ﻤ ِﺔ «‪.‬ﹸﺛ ‪‬ﻢ ‪‬ﺳ ‪‬‬
‫ﻚ‪.‬ﺭﻭﺍﻩ‬ ‫ﻭ‪‬ﺍﹾﻟ ِﻜ‪‬ﺒ ِﺮﻳ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ﹶﻈ ‪‬ﻤ ِﺔ «‪.‬ﹸﺛ ‪‬ﻢ ﹶﻗ ‪‬ﺮﹶﺃ ﺁ ﹶﻝ ِﻋ ‪‬ﻤﺮ‪‬ﺍ ﹶﻥ ﹸﺛ ‪‬ﻢ ﺳ‪‬ﻮ ‪‬ﺭ ﹰﺓ ﺛﹸـ ‪‬ﻢ ﺳ‪‬ـﻮ ‪‬ﺭ ﹰﺓ ﹶﻓﻌ‪‬ـ ﹶﻞ ِﻣﺜﹾـ ﹶﻞ ﹶﺫﻟِـ ‪‬‬
‫ﺍﻟﻨﺴﺎﺋﻲ‪.٤٤١‬‬
‫‪-١٢‬ﺧﺸﻮﻉ ﺍﻟﻘﻠﺐ‪،‬ﻭﺇﻃﺮﺍﻕ ﺍﻟﺮﺃﺱ‪،‬ﻭﺳﻜﻮﻥ ﺍﳉﻮﺍﺭﺡ‪،‬ﻭﺍﺳﺘﺤـﻀﺎﺭ ﻋﻈﻤـﺔ ﻣﱰﻟـﺔ‬
‫ﺍﻟﻘﺮﺁﻥ‪،‬ﻭﺍﻟﺒﻜﺎﺀ ﻣﻦ ﺧﺸﻴﺔ ﺍﷲ ﺗﻌﺎﱃ‪،‬ﻓﺈﻥ ﱂ ﻳﺒﻚ ﻓﻠﻴﺴﺘﺠﻠﺐ ﺍﻟﺒﻜﺎﺀ ﻭﻟﻴﺤﺎﻭﻝ ﺫﻟﻚ ﻋﻨﺪﻣﺎ‬
‫ﻳﻜﻮﻥ ﺧﺎﻟﻴﺎ ﻓﺈﻧﻪ ﺃﺑﻌﺪ ﻣﻦ ﺍﻟﺮﻳﺎﺀ‪..‬‬
‫ﻚ‬
‫ﺖ‪:‬ﹶﺃ ﹾﻗ ‪‬ﺮﹶﺃ ‪‬ﻩ ‪‬ﻋﹶﻠﻴ‪‬ـ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ﻟِﻲ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪ ":‬ﺍ ﹾﻗ ‪‬ﺮﹾﺃ ‪‬ﻋﹶﻠ ‪‬ﻲ "‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬ ‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ‪ ،‬ﺭ ِ‬
‫ﻒ ِﺇﺫﹶﺍ‬
‫ﺖ ﹶﻓ ﹶﻜ‪‬ﻴ ‪‬‬
‫ﺕ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ‪‬ﺑﹶﻠ ‪‬ﻐ ‪‬‬ ‫ﺐ ﹶﺃ ﹾﻥ ﹶﺃ ‪‬ﺳ ‪‬ﻤ ‪‬ﻌ ‪‬ﻪ ِﻣ ‪‬ﻦ ﹶﻏ‪‬ﻴﺮِﻱ‪،‬ﹶﻓ ﹶﻘ ‪‬ﺮﹾﺃ ‪‬‬
‫ﻚ ﹸﺃ‪‬ﻧ ِﺰ ﹶﻝ ؟‪،‬ﻗﹶﺎ ﹶﻝ‪ِ:‬ﺇﻧ‪‬ﻲ ﹸﺃ ِﺣ ‪‬‬ ‫‪‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫ﺖ ‪‬ﺭﹾﺃﺳِـﻲ ﻓﹶـِﺈﺫﹶﺍ‬ ‫ﻚ ‪‬ﻋﻠﹶﻰ ‪‬ﻫ ‪‬ﺆﻟﹶﺎ ِﺀ ‪‬ﺷﻬِﻴﺪ‪‬ﺍ‪ ،‬ﹶﻏ ‪‬ﻤ ‪‬ﺰﻧِﻲ ﻏﹶﺎ ِﻣ ‪‬ﺰ‪،‬ﹶﻓ ‪‬ﺮﹶﻓ ‪‬ﻌ ‪‬‬ ‫ﺸﻬِﻴ ٍﺪ ‪‬ﻭ ِﺟﹾﺌﻨ‪‬ﺎ ِﺑ ‪‬‬
‫ِﺟﹾﺌﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﹸﻛ ﱢﻞ ﹸﺃ ‪‬ﻣ ٍﺔ ِﺑ ‪‬‬
‫‪‬ﻋ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻩ ‪‬ﺗ ‪‬ﻬ ِﻤﻠﹶﺎ ِﻥ "‬
‫ﲔ‬
‫ﺻﻠﹶﺎ ِﺓ ﺍﹾﻟ ‪‬ﻐﺪ‪‬ﺍ ِﺓ ﺑِـﺎﹾﻟ ِﻤِﺌ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ " ‪‬ﻳ ﹾﻘ ‪‬ﺮﹸﺃ ﻓِﻲ ‪‬‬
‫ﺏ ‪‬ﺭ ِ‬‫ﺨﻄﱠﺎ ِ‬ ‫‪‬ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﺭ‪‬ﺍِﻓ ٍﻊ‪:‬ﻗﹶﺎ ﹶﻝ‪:‬ﻛﹶﺎ ﹶﻥ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻓِﻲ‬
‫ﺖ ‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎ ‪‬ﻣ ‪‬ﻊ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺭ ِ‬
‫ﺴ ‪‬ﻮ ِﺭ‪ ،‬ﹶﻓﹶﺄ‪‬ﺗ‪‬ﻴ ‪‬‬
‫ﺤ ِﻮ ِﻫ ‪‬ﻦ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺏ‪ ،‬ﻭ‪‬ﻧ ‪‬‬
‫ﻒ ‪‬ﻭ ‪‬ﻣ ‪‬ﺮ‪‬ﻳ ‪‬ﻢ ‪‬ﻭ ﹶﻃ ‪‬ﻪ ﻭ‪‬ﺍ ﹾﻗ‪‬ﺘ ‪‬ﺮ ‪‬‬
‫؛ﺑِﺎﹾﻟ ﹶﻜ ‪‬ﻬ ِ‬

‫‪ - ٤٣٩‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٢١٣٦ / ١) -‬‬

‫‪ - ٤٤٠‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٤٧٤٢ / ١) -‬‬
‫‪- ٤٤١‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‪ -‬ﺍﳌﻜﱰ ‪ ( ١١٤٠) -‬ﺣﺴﻦ‬
‫‪٢٢٤‬‬
‫ﻒ‬
‫ﻑ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ِﻝ ﻣ‪‬ﺎ ‪‬ﻳﻠِﻲ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ َﺀ‪،‬ﻭ‪ ‬ﻫ ‪‬ﻮ ‪‬ﻳ ﹾﻘ ‪‬ﺮﹸﺃ ﺍﱠﻟﺘِﻲ ‪‬ﻳ ﹾﺬ ﹶﻛ ‪‬ﺮ ﻓِﻴﻬ‪‬ﺎ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫ﺻﻔﹸﻮ ِ‬
‫ﺻﻠﹶﺎ ِﺓ ﺍﹾﻟ ‪‬ﻐﺪ‪‬ﺍ ِﺓ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ﻓِﻲ ﺁ ِﺧ ِﺮ ‪‬‬
‫‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ‪ ،‬ﹶﻓ ‪‬ﻤ ‪‬ﺮ ِﺑ ‪‬ﻬ ِﺬ ِﻩ ﺍﻟﹾﺂ‪‬ﻳ ِﺔ ﺇِ‪‬ﻧﻤ‪‬ﺎ ﹶﺃ ‪‬ﺷﻜﹸﻮ ‪‬ﺑﺜﱢﻲ ‪‬ﻭ ‪‬ﺣ ‪‬ﺰﻧِﻲ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﺟﻬِـ ‪‬ﲑ ﺍﹾﻟ ِﻘﺮ‪‬ﺍ َﺀ ِﺓ‪،‬ﹶﻓ‪‬ﺒﻜﹶـﻰ‬
‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﺖ ‪‬ﻧﺤِﻴ‪‬ﺒ ‪‬ﻪ "‬ ‫ﺖ ِﻗﺮ‪‬ﺍ َﺀ‪‬ﺗ ‪‬ﻪ ‪‬ﻭ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫‪‬ﺣﺘ‪‬ﻰ ﺍ‪‬ﻧ ﹶﻘ ﹶﻄ ‪‬ﻌ ‪‬‬
‫ﻚ ‪‬ﺩ ‪‬ﻣﻌ‪‬ـ ‪‬ﻪ ِﺇﺫﹶﺍ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪‬ﺭ ‪‬ﺟﻠﹰﺎ ‪‬ﺑﻜﱠﺎ ًﺀ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻤِﻠ ‪‬‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ‪ ":‬ﻛﹶﺎ ﹶﻥ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ‪‬ﺭ ِ‬ ‫ﺸ ﹶﺔ ‪‬ﺭ ِ‬
‫‪‬ﻭ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫‪٤٤٢‬‬
‫ﹶﻗ ‪‬ﺮﹶﺃ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ "‬
‫ﻚ‬
‫ﺸ‪‬ﻴ ِﺔ ﺍﻟﻠﱠـ ِﻪ ‪‬ﻭِﺗﻠﹾـ ‪‬‬ ‫ﺼ ‪‬ﺪﻋ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﹶﻟ ‪‬ﻮ ﺃﹶﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ‪‬ﻋﻠﹶﻰ ‪‬ﺟ‪‬ﺒ ٍﻞ ﱠﻟ ‪‬ﺮﹶﺃ‪‬ﻳ‪‬ﺘ ‪‬ﻪ ﺧ‪‬ﺎﺷِﻌ‪‬ﺎ ‪‬ﻣ‪‬ﺘ ‪‬‬
‫ﺱ ﹶﻟ ‪‬ﻌﱠﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ﹶﻔ ﱠﻜﺮ‪‬ﻭ ﹶﻥ { )‪ (٢١‬ﺳﻮﺭﺓ ﺍﳊﺸﺮ‪.‬‬ ‫ﻀ ِﺮ‪‬ﺑﻬ‪‬ﺎ ﻟِﻠﻨ‪‬ﺎ ِ‬‫ﺍﹾﻟﹶﺄ ‪‬ﻣﺜﹶﺎ ﹸﻝ ‪‬ﻧ ‪‬‬
‫ﻒ ‪‬ﻳﻠِﻴ ‪‬ﻖ‬
‫ﷲ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ‪،‬ﹶﻓ ﹶﻜ‪‬ﻴ ‪‬‬
‫ﻑﺍِ‬ ‫ﻉ ِﻣ ‪‬ﻦ ‪‬ﺧ ‪‬ﻮ ِ‬ ‫ﺼ ‪‬ﺪ ‪‬‬
‫ﺸ ‪‬ﻊ ‪‬ﻭ‪‬ﺗ ‪‬‬ ‫ﺨ‪‬‬ ‫ﳉ‪‬ﺒ ﹶﻞ ﹶﻟ ‪‬ﻮ ﹶﻓ ِﻬ ‪‬ﻢ ‪‬ﻫﺬﹶﺍ ﺍﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ‪ ،‬ﻭ‪‬ﺗ ‪‬ﺪ‪‬ﺑ ‪‬ﺮ ‪‬ﻩ‪،‬ﹶﻟ ‪‬‬
‫ِﺇ ﱠﻥ ﺍ ﹶ‬
‫ﷲ ‪‬ﻭﹶﻗ ‪‬ﺪ ﻓﹶ ِﻬﻤ‪‬ﻮﺍ ‪‬ﻣﻌ‪‬ﺎِﻧ‪‬ﻴ ‪‬ﻪ ‪‬ﻭ‪‬ﺗ ‪‬ﺪ‪‬ﺑﺮ‪‬ﻭﺍ ﻣ‪‬ﺎ‬ ‫ﻉ ِﻣ ‪‬ﻦ ﺧ‪‬ﺸ‪‬ﻴ ِﺔ ﺍ ِ‬ ‫ﺼ ‪‬ﺪ ‪‬‬
‫ﺸ ‪‬ﻊ ‪‬ﻭ‪‬ﺗ‪‬ﺘ ‪‬‬
‫ﺨ‪‬‬ ‫ﲔ ﹸﻗﻠﹸﻮ‪‬ﺑ ‪‬ﻬﻢ‪،‬ﻭ‪ ‬ﹶﻻ ‪‬ﺗ ‪‬‬ ‫ﺸ ِﺮ ﹶﺃ ﹾﻥ ﹶﻻ ‪‬ﺗِﻠ ‪‬‬‫ﺑِﺎﻟ‪‬ﺒ ‪‬‬
‫ﺏ ‪‬ﻣﻌ‪‬ﺎِﻧ ‪‬ﻲ ﺍﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ِﺇﻟﹶﻰ ﹶﺃ ﹾﻓﻬ‪‬ﺎ ِﻣ ِﻬ ‪‬ﻢ‪،‬ﹶﻟ ‪‬ﻌﱠﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ﹶﻔﻜﱠـﺮ‪‬ﻭ ﹶﻥ‬‫ﺱ ِﻟ‪‬ﻴ ﹶﻘ ‪‬ﺮ ‪‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺍ َﻷ ‪‬ﻣﺜﹶﺎ ﹶﻝ ﻟِﻠﻨ‪‬ﺎ ِ‬
‫ﺏﺍُ‬ ‫ﻀ ِﺮ ‪‬‬
‫ﻓِﻴﻪِ؟ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫‪٤٤٣‬‬
‫ﻓِﻴﻬ‪‬ﺎ ‪‬ﻭ‪‬ﻳ ‪‬ﻌ‪‬ﺘِﺒﺮ‪‬ﻭ ﹶﻥ ‪.‬‬
‫ﲔ ﻣِﻦ ﹸﺫ ‪‬ﺭ‪‬ﻳ ِﺔ ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﻭ ِﻣ ‪‬ﻤ ‪‬ﻦ ‪‬ﺣ ‪‬ﻤ ﹾﻠﻨ‪‬ـﺎ ﻣ‪‬ـ ‪‬ﻊ‬ ‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﺃ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴﻬِﻢ ‪‬ﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨِﺒ‪‬ﻴ ‪‬‬ ‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪}:‬ﹸﺃ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫ﺕ ﺍﻟ ‪‬ﺮ ‪‬ﺣﻤ‪‬ﻦ ‪‬ﺧﺮ‪‬ﻭﺍ‬ ‫ﺡ ‪‬ﻭﻣِﻦ ﹸﺫ ‪‬ﺭ‪‬ﻳ ِﺔ ِﺇ‪‬ﺑ ‪‬ﺮﺍﻫِﻴ ‪‬ﻢ ‪‬ﻭِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴ ﹶﻞ ‪‬ﻭ ِﻣ ‪‬ﻤ ‪‬ﻦ ‪‬ﻫ ‪‬ﺪ‪‬ﻳﻨ‪‬ﺎ ﻭ‪‬ﺍ ‪‬ﺟ‪‬ﺘ‪‬ﺒ‪‬ﻴﻨ‪‬ﺎ ِﺇﺫﹶﺍ ‪‬ﺗ ‪‬ﺘﻠﹶﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﺁﻳ‪‬ﺎ ‪‬‬
‫ﻧ‪‬ﻮ ٍ‬
‫ﺠﺪ‪‬ﺍ ‪‬ﻭ‪‬ﺑ ِﻜﻴ‪‬ﺎ*{ )‪ (٥٨‬ﺳﻮﺭﺓ ﻣﺮﱘ‪.‬‬ ‫‪‬ﺳ ‪‬‬
‫ﷲ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ‬
‫ﺼ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻫ ‪‬ﻢ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﺃ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ ﺍ ُ‬
‫ﺼ‪‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﺳ‪‬ﻮِﻟ ِﻪ
ﹶﻗ ‪‬‬ ‫ﺺﺍُ‬ ‫‪‬ﻫ ‪‬ﺆ ﹶﻻ ِﺀ ﺍﻟ‪‬ﻨِﺒﻴ‪‬ﻮ ﹶﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻗ ‪‬‬
‫ﷲ‬
‫ﻼ ‪‬ﻡ ﺍ ِ‬
‫ﺏ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻫﺪ‪‬ﺍ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭﹶﻗ ‪‬ﺮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭﻛﹶـﺎﻧ‪‬ﻮﺍ ِﺇﺫﹶﺍ ﺳ‪‬ـ ِﻤﻌ‪‬ﻮﺍ ﻛﹶـ ﹶ‬
‫ﺡ ‪‬ﻭِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬ﻌﻘﹸﻮ ‪‬‬ ‫ﹸﺫ ِﺭ‪‬ﻳ ِﺔ ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﻭﻧ‪‬ﻮ ٍ‬
‫ﺠﺪ‪‬ﻭﺍ ِﻟ ‪‬ﺮ‪‬ﺑ ِﻬ ‪‬ﻢ ﺧ‪‬ﻀ‪‬ﻮﻋﹰﺎ ‪‬ﻭ ‪‬ﺧﺸ‪‬ﻮﻋﹰﺎ ‪‬ﻭ ‪‬ﺣﻤ‪‬ﺪﹰﺍ ‪‬ﻭ ‪‬ﺷﻜﹾﺮﹰﺍ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺩ ﹶﻻِﺋﹶﻠ ‪‬ﻪ ‪‬ﻭ‪‬ﺑﺮ‪‬ﺍﻫﻴ‪‬ﻨ ‪‬ﻪ‪ ،‬ﺳ ‪‬‬
‫ﺠ‪‬‬
‫ﻀ ‪‬ﻤ ‪‬ﻦ ‪‬ﺣ ‪‬‬ ‫ﺍ ﹸﳌ‪‬ﺘ ‪‬‬
‫ﻣ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﻋ‪‬ﹶﻠ‪‬ﻴ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨ ‪‬ﻌ ِﻢ ﺍﻟ ‪‬ﻌﻈِﻴ ‪‬ﻤ ِﺔ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ‪‬ﺒﻜﹸﻮ ﹶﻥ ‪.٤٤٤‬‬
‫ﺼ ‪‬ﺮ ‪‬ﻩ‪،‬ﹶﻓﹶﺄ‪‬ﺗ‪‬ﻴ‪‬ﺘ ‪‬ﻪ‬
‫ﻒ ﺑ‪‬ـ ‪‬‬
‫ﺹ ‪‬ﻭﹶﻗ ‪‬ﺪ ﹸﻛ ‪‬‬
‫ﺐ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻗ ِﺪ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ‪‬ﺳ ‪‬ﻌﺪ‪ ‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻭﻗﱠﺎ ٍ‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ِﻦ ﺍﻟﺴ‪‬ﺎِﺋ ِ‬
‫ﺕ‬
‫ﺼ ‪‬ﻮ ِ‬ ‫ﺴ ‪‬ﻦ ﺍﻟـ ‪‬‬ ‫ﻚ ﺣ‪‬ـ ‪‬‬ ‫ﺖ ؟ ﹶﻓﹶﺄ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ﺍﺑ‪ ‬ﻦ ﹶﺃﺧِﻲ ‪‬ﺑﹶﻠ ‪‬ﻐﻨِـﻲ ﹶﺃﻧ‪‬ـ ‪‬‬‫ﺴﱢﻠﻤ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻣ ‪‬ﻦ ﹶﺃ‪‬ﻧ ‪‬‬
‫‪‬ﻣ ‪‬‬

‫ﻱ )‪ ( ١٦١‬ﺍﻷﻭﻝ ﺻﺤﻴﺢ ﻭﺍﻟﺒﺎﻗﻲ ﺑﻼ ﺳﻨﺪ‬

‫ﺼ ٍﺮ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ‪‬ﻭ ِﺯ ‪‬‬ ‫‪ِ - ٤٤٢‬ﻗﻴ‪‬ﺎ ‪‬ﻡ ﺍﻟﱠﻠ‪‬ﻴ ِﻞ ِﻟ ‪‬ﻤ ‪‬‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﻧ ‪‬‬
‫‪ - ٤٤٣‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٥٠٢٥ / ١) -‬‬
‫‪ - ٤٤٤‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٢٣٠٨ / ١) -‬‬
‫‪٢٢٥‬‬
‫ﺤ ‪‬ﺰ ٍﻥ ﹶﻓِﺈﺫﹶﺍ ﹶﻗ ‪‬ﺮﹾﺃ‪‬ﺗﻤ‪‬ﻮ ‪‬ﻩ ﻓﹶﺎ‪‬ﺑﻜﹸﻮﺍ‪،‬ﻓﹶـِﺈ ﹾﻥ‬
‫ﷲ
‪‬ﻳﻘﹸﻮ ﹸﻝ‪ِ ":‬ﺇ ﱠﻥ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ِﺑ ‪‬‬
‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﺑِﺎﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ‪ ،‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺲ ِﻣﻨ‪‬ﺎ "‪.٤٤٥‬‬ ‫ﹶﻟ ‪‬ﻢ ‪‬ﺗ‪‬ﺒﻜﹸﻮﺍ ﹶﻓ‪‬ﺘﺒ‪‬ﺎ ﹶﻛﻮ‪‬ﺍ ‪‬ﻭ‪‬ﺗ ‪‬ﻐ‪‬ﻨﻮ‪‬ﺍ ِﺑ ِﻪ‪ ،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ‪‬ﻐ ‪‬ﻦ ِﺑ ِﻪ ﹶﻓﹶﻠ‪‬ﻴ ‪‬‬
‫ﺤﻜﹸﻮ ﹶﻥ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ‪‬ﺒﻜﹸـﻮ ﹶﻥ {‬ ‫ﻀ‪‬‬ ‫ﺠﺒ‪‬ﻮ ﹶﻥ ‪‬ﻭ‪‬ﺗ ‪‬‬
‫ﺚ ‪‬ﺗ ‪‬ﻌ ‪‬‬
‫ﺤﺪِﻳ ِ‬
‫ﺖ } ﹶﺃﹶﻓ ِﻤ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻟﻤ‪‬ﺎ ‪‬ﻧ ‪‬ﺰﹶﻟ ‪‬‬
‫ﺕ ‪‬ﺩﻣ‪‬ﻮ ‪‬ﻋ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﺧﺪ‪‬ﻭ ِﺩ ِﻫ ‪‬ﻢ‪ ،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﺳ ِﻤ ‪‬ﻊ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ‬‫ﺼ ﱠﻔﺔِ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺟ ‪‬ﺮ ‪‬‬ ‫ﺏ ﺍﻟ ‪‬‬ ‫ﺻﺤ‪‬ﺎ ‪‬‬ ‫]ﺍﻟﻨﺠﻢ‪ [٦٠:‬ﺑﻜﹶﻰ ﹶﺃ ‪‬‬
‫ﷲ‪ ،‬ﻭﻟﹶﺎ‬
‫ﺸ‪‬ﻴ ِﺔ ﺍ ِ‬
‫ﷲ
‪‬ﺣﻨِﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺑ‪‬ﻜﹶﻰ ‪‬ﻣ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ﹶﻓ‪‬ﺒ ﹶﻜ‪‬ﻴﻨ‪‬ﺎ ِﺑ‪‬ﺒﻜﹶﺎِﺋ ِﻪ ﹶﻓﻘﹶﺎ ﹶﻝ
‪ ":‬ﻟﹶﺎ ‪‬ﻳِﻠ ‪‬ﺞ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑﻜﹶﻰ ِﻣ ‪‬ﻦ ‪‬ﺧ ‪‬‬ ‫ﺍِ‬
‫ﷲ ﺑِ ﹶﻘ ‪‬ﻮ ٍﻡ ‪‬ﻳ ﹾﺬِﻧﺒ‪‬ﻮ ﹶﻥ ﹶﻓ‪‬ﻴ ‪‬ﻐﻔِـ ‪‬ﺮ ﹶﻟﻬ‪‬ـ ‪‬ﻢ " ﺭﻭﺍﻩ‬
‫ﺼ‪‬ﻴ ٍﺔ‪ ،‬ﻭﹶﻟ ‪‬ﻮ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ﹾﺬِﻧﺒ‪‬ﻮﺍ ﹶﻟﺠ‪‬ﺎ َﺀ ﺍ ُ‬
‫ﺼ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻌ ِ‬
‫ﺠ‪‬ﻨ ﹶﺔ ‪‬ﻣ ِ‬
‫‪‬ﻳ ‪‬ﺪ ‪‬ﺧ ﹸﻞ ﺍﹾﻟ ‪‬‬
‫ﺍﻟﺒﻴﻬﻘﻲ‪.٤٤٦‬‬
‫‪ -١٣‬ﺍﻟﻌﻤﻞ ﺑﺎﻟﻘﺮﺁﻥ‪،‬ﺍﺋﺘﻤﺎﺭﺍ ﺑﺄﻣﺮﻩ‪،‬ﻭﺍﻧﺘﻬﺎﺀ ﻋﻦ ﻧﻮﺍﻫﻴﻪ‪،‬ﻭﺗﻨﻔﻴﺬﺍ ﻟﻮﺻﺎﻳﺎﻩ‪،‬ﻭﻭﻗﻮﻓﺎ ﻋﻨـﺪ‬
‫ﺣﺪﻭﺩﻩ‪.‬‬
‫ﻑ‬
‫ﺕ‪،‬ﹶﻟ ‪‬ﻢ ‪‬ﻳﺠ‪‬ﺎ ِﻭ ‪‬ﺯ ‪‬ﻫ ‪‬ﻦ ‪‬ﺣﺘ‪‬ـﻰ ‪‬ﻳﻌ‪‬ـ ‪‬ﺮ ‪‬‬
‫ﺸ ‪‬ﺮ ﺁﻳ‪‬ﺎ ٍ‬
‫ﺴﻌ‪‬ﻮ ٍﺩ‪،‬ﻗﹶﺎ ﹶﻝ‪ ":‬ﻛﹶﺎﻥﹶ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ِﻣﻨ‪‬ﺎ ِﺇﺫﹶﺍ ‪‬ﺗ ‪‬ﻌﱠﻠ ‪‬ﻢ ‪‬ﻋ ‪‬‬‫‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬‬
‫‪‬ﻣﻌ‪‬ﺎِﻧ‪‬ﻴ ‪‬ﻬ ‪‬ﻦ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ﹶﻞ ِﺑ ِﻬ ‪‬ﻦ "‪.٤٤٧".‬‬
‫ﺸﻨ‪‬ﺎ ‪‬ﺑ ‪‬ﺮ ‪‬ﻫ ﹰﺔ ﻣِـ ‪‬ﻦ ‪‬ﺩ ‪‬ﻫ ِﺮﻧ‪‬ـﺎ‬ ‫ﺖ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﻳﻘﹸﻮ ﹸﻝ‪:‬ﹶﻟ ﹶﻘ ‪‬ﺪ ِﻋ ‪‬‬
‫ﻑ ﻗﹶﺎﻝﹶ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﻭ ‪‬ﻋ ِﻦ ﺍﹾﻟﻘﹶﺎ ِﺳ ِﻢ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻮ ٍ‬
‫ﺤﻤ‪‬ـ ٍﺪ ‪ -
-‬ﹶﻓﻴ‪‬ـ‪‬ﺘ ‪‬ﻌﱠﻠ ‪‬ﻢ‬ ‫‪‬ﻭﺃﹶ ‪‬ﺣ ‪‬ﺪﻧ‪‬ﺎ ‪‬ﻳ ‪‬ﺆﺗ‪‬ﻰ ﺍ ِﻹﳝ‪‬ـﺎ ﹶﻥ ﹶﻗﺒ‪‬ـ ﹶﻞ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ‪ ،‬ﻭ‪‬ﺗﻨ‪‬ـ ِﺰ ﹸﻝ ﺍﻟـﺴ‪‬ﻮ ‪‬ﺭ ﹸﺓ ‪‬ﻋﻠﹶـﻰ ‪‬ﻣ ‪‬‬
‫ﻒ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ِﻣ‪‬ﻨﻬ‪‬ﺎ‪ .‬ﹶﻛﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻌﱠﻠﻤ‪‬ﻮ ﹶﻥ ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ﺍﹾﻟﻴ‪‬ـ ‪‬ﻮ ‪‬ﻡ‬
‫ﻼﹶﻟﻬ‪‬ﺎ‪ ،‬ﻭ ‪‬ﺣﺮ‪‬ﺍ ‪‬ﻣﻬ‪‬ﺎ‪،‬ﻭ‪‬ﺁ ِﻣ ‪‬ﺮﻫ‪‬ﺎ‪ ،‬ﻭﺯ‪‬ﺍ ِﺟ ‪‬ﺮﻫ‪‬ﺎ‪ ،‬ﻭﻣ‪‬ﺎ ‪‬ﻳ‪‬ﻨ‪‬ﺒﻐِﻰ ﹶﺃ ﹾﻥ ‪‬ﻳ ِﻘ ‪‬‬
‫‪‬ﺣ ﹶ‬
‫ﺤِﺘ ِﻪ ِﺇﻟﹶﻰ‬
‫ﺖ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ِﺭﺟ‪‬ﺎﻻﹰ ‪‬ﻳ ‪‬ﺆﺗ‪‬ﻰ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﹶﻗ‪‬ﺒ ﹶﻞ ﺍ ِﻹﳝ‪‬ﺎ ِﻥ ﹶﻓﻴ‪ ‬ﹾﻘ ‪‬ﺮﹸﺃ ﻣ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﻓﹶﺎِﺗ ‪‬‬
‫ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ‪،‬ﹸﺛ ‪‬ﻢ ﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﻒ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ِﻣ‪‬ﻨ ‪‬ﻪ ﹶﻓ‪‬ﻴ‪‬ﻨﹸﺜ ‪‬ﺮ ‪‬ﻩ ‪‬ﻧﹾﺜ ‪‬ﺮ ﺍﻟـ ‪‬ﺪﹶﻗ ِﻞ‪".‬‬
‫ﺧ‪‬ﺎِﺗ ‪‬ﻤِﺘ ِﻪ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﺪﺭِﻯ ﻣ‪‬ﺎ ﺁ ِﻣ ‪‬ﺮ ‪‬ﻩ ‪‬ﻭ ﹶﻻ ﺯ‪‬ﺍ ِﺟ ‪‬ﺮ ‪‬ﻩ ‪‬ﻭ ﹶﻻ ﻣ‪‬ﺎ ‪‬ﻳ‪‬ﻨ‪‬ﺒﻐِﻰ ﹶﺃ ﹾﻥ ‪‬ﻳ ِﻘ ‪‬‬
‫‪٤٤٨‬‬
‫ﺍﻟﺒﻴﻬﻘﻲ‬

‫‪ - ٤٤٥‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ (١٩٦٠) (٤٦٧ / ٣) -‬ﺣﺴﻦ‬

‫ﺕ ‪‬ﻭ‪‬ﺑ ‪‬ﻌ ‪‬ﺪﻩ‪ ،‬ﻭ ِﻣﹾﺜﹸﻠ ‪‬ﻪ ﹶﻏﹶﻠ‪‬ﺒ ﹸﺔ‬
‫ﺕ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﺟ‪‬ﺎِﺋﺰ‪،‬ﻗﹶﺒ‪‬ﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ِ‬
‫ﺻ ‪‬ﻮ ٍ‬
‫ﻼ ‪‬‬ ‫ﻂ ِﺑ ﹶ‬
‫ﺝ ﺍﻟ ‪‬ﺪ ‪‬ﻣ ِﻊ ﹶﻓ ﹶﻘ ﹾ‬
‫ﺻﺮ‪‬ﺍ ‪‬ﻋﻠﹶﻰ ‪‬ﺧﺮ‪‬ﻭ ِ‬ ‫ﺍ‪‬ﺗ ﹶﻔ ‪‬ﻖ ﺍﹾﻟ ﹸﻔ ﹶﻘﻬ‪‬ﺎ ُﺀ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﱠﻥ ﺍﹾﻟ‪‬ﺒﻜﹶﺎ َﺀ ِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻗﹶﺎ ِ‬
‫ﺖ ِﺑ ‪‬ﺮﻓﹾـ ِﻊ‬ ‫ﺏ ِﺑ‪‬ﺘ ‪‬ﻌﺪ‪‬ﺍ ِﺩ ‪‬ﻣﺤ‪‬ﺎ ِﺳ ِﻦ ﺍﹾﻟ ‪‬ﻤﻴ‪‬ـ ِ‬ ‫ﺤ ِﺮ ِﱘ ﺍﻟﻨ‪ ‬ﺪ ِ‬
‫ﺐ‪.‬ﻭ‪‬ﺍ‪‬ﺗ ﹶﻔﻘﹸﻮﺍ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ‪‬ﺗ ‪‬‬‫ﺕ ِﺇﺫﹶﺍ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻘﺪِ ‪‬ﺭ ‪‬ﻋﻠﹶﻰ ‪‬ﺭ ‪‬ﺩﻩِ‪ ،‬ﻭ ِﻣﹾﺜﹸﻠ ‪‬ﻪ ‪‬ﺣ ‪‬ﺰ ﹸﻥ ﺍﹾﻟ ﹶﻘ ﹾﻠ ِ‬
‫ﺼ ‪‬ﻮ ٍ‬
‫ﺍﹾﻟ‪‬ﺒﻜﹶﺎ ِﺀ ِﺑ ‪‬‬
‫ﺤﻨ‪‬ﺎِﺑﹶﻠ ِﺔ ‪.‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪(١٧٢ / ٨) -‬‬ ‫ﺾ ﺍﹾﻟ ‪‬‬ ‫ﻉ ‪‬ﻋ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِ‬ ‫ﺻ ‪‬ﻮﺕٍ‪ِ،‬ﺇ ﱠﻻ ﻣ‪‬ﺎ ‪‬ﻧﻘِﻞ ﻓِﻲ ﺍﹾﻟ ﹸﻔﺮ‪‬ﻭ ِ‬ ‫‪‬‬
‫‪ - ٤٤٦‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ ( ٧٧٧) (٢٣٣ / ٢) -‬ﻭﺳﻨﺪﻩ ﻭﺍ ٍﻩ‬
‫‪ - ٤٤٧‬ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ ‪ -‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ‪ (٨١)(٨٠ / ١) -‬ﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺻﺤﻴﺢ‪ .‬ﻭﻫﻮ ﻣﻮﻗﻮﻑ ﻋﻠﻰ ﺍﺑﻦ ﻣـﺴﻌﻮﺩ‪،‬ﻭﻟﻜﻨﻪ‬
‫ﻣﺮﻓﻮﻉ ﻣﻌﲎ‪،‬ﻷﻥ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺇﳕﺎ ﺗﻌﻠﻢ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ
‪ .‬ﻓﻬﻮ ﳛﻜﻲ ﻣﺎ ﻛﺎﻥ ﰲ ﺫﻟﻚ ﺍﻟﻌﻬﺪ ﺍﻟﻨﺒﻮﻱ ﺍﳌﻨﲑ‪.‬‬
‫‪ - ٤٤٨‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ ‪ -‬ﺣﻴﺪﺭ ﺁﺑﺎﺩ ‪ (٥٤٩٦) (١٢٠ / ٣) -‬ﺣﺴﻦ‬
‫‪٢٢٦‬‬
 ‫ﻚ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ِﺑ ِﻪ{ ﺍﻟﺒﻘﺮﺓ ‪.١٢١‬‬
‫ﻼ ‪‬ﻭِﺗ ِﻪ ﹸﺃ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫ﺏ ‪‬ﻳ‪‬ﺘﻠﹸﻮ‪‬ﻧ ‪‬ﻪ ‪‬ﺣ ‪‬ﻖ ِﺗ ﹶ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ‪‬ﺗ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫ﻉ ‪‬ﻭِﺇ ‪‬ﻣﻌ‪‬ﺎ ٍﻥ‪ ،‬ﻭﻳ‪‬ﺘـﺪ‪‬ﺑﺮ‪‬ﻭ ﹶﻥ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎﻫ‪‬ـﺎ‪ ،‬ﻭ‪‬ﻳ ﹾﻔ ﹶﻘﻬ‪‬ﻮ ﹶﻥ‬ ‫ﺨﺸ‪‬ﻮ ٍ‬ ‫‪‬ﻭ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﻟﻜِﺘﺎﺏ ﻃﹶﺎِﺋ ﹶﻔ ﹲﺔ ‪‬ﻳ ﹾﻘ ‪‬ﺮﺅ‪‬ﻭ ﹶﻥ ﺍﻟﺘ‪‬ﻮﺭ‪‬ﺍ ﹶﺓ ِﺑ ‪‬‬
‫ﳊ ‪‬ﻖ‪،‬ﹶﻓ‪‬ﻴ ‪‬ﺆ ِﻣﻨ‪‬ـﻮ ﹶﻥ‬‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﻫ ‪‬ﻮ ﺍ ﹶ‬ ‫ﺖ ِﺑ ِﻪ ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ِﻘﻠﹸﻮ ﹶﻥ ﹶﺃ ﱠﻥ ﻣ‪‬ﺎ ِﺟﹾﺌ ‪‬‬
‫ﹶﺃ ‪‬ﺳﺮ‪‬ﺍﺭﻫ‪‬ﺎ ‪‬ﻭ ِﺣ َﹶﻜﻤ‪‬ﻬﺎ‪ ،‬ﻭﺃﹸﻭﻟِﺌ ‪‬‬
‫ﻚ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ‬
‫ﻼ ٍﻡ (‪ .‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹾﻜ ﹸﻔ ‪‬ﺮ ِﺑﻤ‪‬ﺎ ﹸﺃ‪‬ﻧ ِﺰ ﹶﻝ ﺇِﻟﻴ ‪‬‬
‫ﷲ ‪‬ﺑ ِﻦ ‪‬ﺳ ﱠ‬
‫ﺴﺒِﻴ ِﻞ‪ )،‬ﹶﻛ ‪‬ﻌ‪‬ﺒ ِﺪ ﺍ ِ‬ ‫ِﺑ ِﻪ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻬ‪‬ﺘﺪ‪‬ﻭ ﹶﻥ ِﺑ ‪‬ﻬ ‪‬ﺪِﻳ ِﻪ ﺇِﱃ ‪‬ﺳﻮ‪‬ﺍ ِﺀ ﺍﻟ ‪‬‬
‫ﺴﺮ‪‬ﻭﺍ‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﻟـﺬِﻳ ‪‬ﻦ ﺧ‪‬ـ ِ‬ ‫ﳉﻬ‪‬ﺎ ِﻝ ﺍ ﹸﳌﻘﹶﱢﻠﺪِﻳﻦ‪،‬ﹶﻓﺄﹸﻭﻟِﺌ ‪‬‬ ‫ﳊ ‪‬ﻖ‪ِ ،‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮ ‪‬ﺅﺳ‪‬ﺎ ِﺀ ﺍ ﹶﳌﻌ‪‬ﺎِﻧﺪِﻳﻦ‪،‬ﻭ‪‬ﺍ ﹸ‬ ‫ﻣ‪‬ﺎ ‪‬ﺗ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﹶﻟ ‪‬ﻪ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﺍ ﹶ‬
‫‪٤٤٩‬‬
‫ﺼ ‪‬ﺮ ﺩِﻳ‪‬ﻨ ‪‬ﻪ ‪.‬‬ ‫ﷲ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ‪‬ﻨ ‪‬‬ ‫ﺴﻴ‪‬ﺎ ‪‬ﺩ ﹶﺓ ﺍﻟﺘِﻲ ‪‬ﻳ ‪‬ﻌﻄِﻴﻬ‪‬ﺎ ﺍ ُ‬ ‫ﺠ ‪‬ﺪ ﻭ‪‬ﺍﻟ ‪‬‬ ‫‪‬ﺳﻌ‪‬ﺎ ‪‬ﺩ ﹶﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ‪،‬ﻭ‪‬ﺍ ﹶﳌ ‪‬‬
‫ﷲ‪ ،‬ﺧﻴ‪‬ـ ‪‬ﺮ‬
‫ﺏﺍ ِ‬ ‫ﷲ
‪:‬ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎ ﹶﺫ ‪‬ﺭ‪َ ،‬ﻷ ﹾﻥ ‪‬ﺗ ‪‬ﻐ ‪‬ﺪ ‪‬ﻭ ﹶﻓ‪‬ﺘ ‪‬ﻌﱠﻠ ‪‬ﻢ ﺁ‪‬ﻳ ﹰﺔ ِﻣ ‪‬ﻦ ِﻛﺘ‪‬ﺎ ِ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﹶﺫ ‪‬ﺭ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ﻟِﻲ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﺼﱢﻠ ‪‬ﻲ ِﻣﹶﺌ ﹶﺔ ‪‬ﺭ ﹾﻛ ‪‬ﻌ ٍﺔ‪ ،‬ﻭ َﻷ ﹾﻥ ‪‬ﺗ ‪‬ﻐ ‪‬ﺪ ‪‬ﻭ ﹶﻓ‪‬ﺘ ‪‬ﻌﱠﻠ ‪‬ﻢ ﺑ‪‬ﺎﺑ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ‪ ،‬ﻋ ِﻤ ﹶﻞ ِﺑ ِﻪ ﹶﺃ ‪‬ﻭ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹾﻞ‪ ،‬ﺧ‪‬ﻴ ‪‬ﺮ ﻣِـ ‪‬ﻦ‬
‫ﻚ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬‬ ‫ﹶﻟ ‪‬‬
‫ﻒ ‪‬ﺭ ﹾﻛ ‪‬ﻌ ٍﺔ‪ ".‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ‪.٤٥٠‬‬ ‫ﺼﱢﻠ ‪‬ﻲ ﹶﺃﹾﻟ ‪‬‬ ‫ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬‬
‫ﺏ‬
‫ﺖ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ‪،‬ﻳﻘﹸﻮ ﹸﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ـﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ
‪ :‬ﺭ ‪‬‬ ‫ﺐ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﺷ ‪‬ﻬ ِﺮ ‪‬ﺑ ِﻦ ‪‬ﺣ ‪‬ﻮ ‪‬ﺷ ٍ‬
‫ﺿ ‪‬ﺮ ‪‬ﻩ ‪‬ﺟ ‪‬ﻬﹸﻠ ‪‬ﻪ‪،‬ﺍ ﹾﻗ ‪‬ﺮِﺃ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﻣ‪‬ﺎ ‪‬ﻧﻬ‪‬ﺎ ‪‬ﻙ‪،‬ﻓﹶـِﺈﺫﹶﺍ ﻟﹶـ ‪‬ﻢ‬
‫ﺣ‪‬ﺎ ِﻣ ِﻞ ِﻓ ﹾﻘ ٍﻪ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﹶﻓﻘِﻴ ٍﻪ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﻨ ﹶﻔ ‪‬ﻌ ‪‬ﻪ ِﻓ ﹾﻘ ‪‬ﻬ ‪‬ﻪ ِﻋ ﹾﻠ ‪‬ﻤ ‪‬ﻪ ‪‬‬
‫ﺖ ‪‬ﺗ ﹾﻘ ‪‬ﺮ ‪‬ﺅ ‪‬ﻩ " ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ‪.٤٥١‬‬‫ﺴ ‪‬‬
‫ﻚ ﹶﻓﹶﻠ ‪‬‬
‫‪‬ﻳ‪‬ﻨ ‪‬ﻬ ‪‬‬
‫ﺤ ﱠﻞ ‪‬ﻣﺤ‪‬ﺎ ِﺭﻣ‪‬ـ ‪‬ﻪ «‪.‬ﺭﻭﺍﻩ‬
‫ﺐ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -
-‬ﻣ‪‬ﺎ ﺁ ‪‬ﻣ ‪‬ﻦ ﺑِﺎﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ‪‬ﻣ ِﻦ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﺻ ‪‬ﻬ‪‬ﻴ ٍ‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬‬
‫ﺍﻟﺘﺮﻣﺬﻱ‪.٤٥٢‬‬
‫‪ -١٤‬ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻣﻊ ﺍﻟﻨﻈﺮ ﰲ ﺍﳌﺼﺤﻒ‪،‬ﻟﺘﺠﺘﻤﻊ ﻟﻪ ﻋﺒﺎﺩﺗﺎ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻨﻈﺮ‪،‬ﻭﻗﺪ ﻗـﺎﻝ‬
‫ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪:‬ﺃﺩﳝﻮﺍ ﺍﻟﻨﻈﺮ ﰲ ﺍﳌﺼﺤﻒ‪.‬‬
‫ﷲ
‪ ":‬ﹶﺃ ‪‬ﻋﻄﹸﻮﺍ ﹶﺃ ‪‬ﻋ‪‬ﻴ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﺣ ﱠﻈﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِﻌﺒ‪‬ﺎ ‪‬ﺩ ِﺓ " ﻗِﻴ ﹶﻞ‪:‬ﻳ‪‬ﺎ‬ ‫ﻱ ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﺨ ‪‬ﺪ ِﺭ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺳﻌِﻴ ٍﺪ ﺍﹾﻟ ‪‬‬
‫ﻒ‪،‬ﻭ‪‬ﺍﻟ‪‬ﺘ ﹶﻔ ﱡﻜ ‪‬ﺮ ﻓِﻴ ِﻪ‪،‬ﻭ‪‬ﺍﻟِﺎ ‪‬ﻋِﺘﺒ‪‬ﺎ ‪‬ﺭ ِﻋﻨ‪‬ـ ‪‬ﺪ‬
‫ﺤ ِ‬ ‫ﺼ‪‬‬ ‫ﷲ‪ ،‬ﻭﻣ‪‬ﺎ ‪‬ﺣ ﱡﻈﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِﻌﺒ‪‬ﺎ ‪‬ﺩ ِﺓ ؟ ﻗﹶﺎ ﹶﻝ‪ ":‬ﺍﻟ‪‬ﻨ ﹶﻈ ‪‬ﺮ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫‪‬ﻋﺠ‪‬ﺎِﺋِﺒ ِﻪ " ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ‪.٤٥٣‬‬

‫‪ - ٤٤٩‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(١٢٨ / ١) -‬‬

‫‪ - ٤٥٠‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ‪ -‬ﻃﺒﻊ ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ ‪ (٢١٩) (١٤٨ / ١) -‬ﺣﺴﻦ‬
‫‪ - ٤٥١‬ﻣﺴﻨﺪ ﺍﻟﺸﺎﻣﻴﲔ ‪ (١٣٤٥) (٢٨٢ / ٢) - ٣٦٠‬ﺣﺴﻦ‬
‫‪ - ٤٥٢‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٣١٦٨) -‬ﻓﻴﻪ ﺿﻌﻒ‬
‫‪ - ٤٥٣‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ (٢٠٢٩)(٥٠٩ / ٣) -‬ﺿﻌﻴﻒ‬
‫‪٢٢٧‬‬
‫‪ -١٥‬ﺍﻹﺻﻐﺎﺀ ﻭﺍﻻﺳﺘﻤﺎﻉ ﻭﺍﻹﻧﺼﺎﺕ ﻋﻨﺪ ﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ‪،‬ﻷﻥ ﺫﻟﻚ ﺃﺩﱏ ﻟﻠﻔﻬﻢ ﻭﺍﻟﺘﺄﻣﻞ‬
‫ﲟﺎ ﰲ ﺁﻳﺎﺕ ﺍﷲ ﻣﻦ ﻭﻋﺪ ﻭﻭﻋﻴﺪ‪،‬ﻭﺗﺒﺸﲑ ﻭ‪‬ﺪﻳﺪ‪،‬ﻭﺣﻜﻤﺔ ﻭﻣﻮﻋﻈـﺔ‪،‬ﻭﺃﻣﺮ ﻭ‪‬ﻲ‪،‬ﻭﺃﻗـﺮﺏ‬
‫ﻹﺣﺮﺍﺯ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫ﺼﺘ‪‬ﻮﹾﺍ ﹶﻟ ‪‬ﻌﱠﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ‪‬ﺣﻤ‪‬ﻮ ﹶﻥ )‪ {(٢٠٤‬ﺍﻷﻋﺮﺍﻑ‪.‬‬
‫ﺉ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹸﻥ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ِﻤﻌ‪‬ﻮﹾﺍ ﹶﻟ ‪‬ﻪ ‪‬ﻭﺃﹶﻧ ِ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻭِﺇﺫﹶﺍ ﹸﻗ ِﺮ ‪‬‬
‫ﺕ ِﺇﹶﻟ‪‬ﻴ ِﻪ ِﻋ‪‬ﻨ ‪‬ﺪ‬
‫ﲔ ﺑِﺎ ِﻹ‪‬ﻧﺼ‪‬ﺎ ِ‬
‫ﺱ ‪‬ﻭ ‪‬ﻫﺪ‪‬ﻯ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹲﺔ‪،‬ﺃﹶ ‪‬ﻣ ‪‬ﺮ ﺍ ﹸﳌ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹶﺃ ﱠﻥ ﺍﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ‪‬ﺑﺼ‪‬ﺎِﺋ ‪‬ﺮ ﻟِﻠﻨ‪‬ﺎ ِ‬
‫ﹶﻟﻤ‪‬ﺎ ﹶﺫ ﹶﻛ ‪‬ﺮ ﺍ ُ‬
‫ﳉ ‪‬ﻬ ِﺮ ﻓﹶﺎ ﹸﳌ ‪‬ﺆ‪‬ﺗﻤ‪‬ﻮ ﹶﻥ ﺑِـ ِﻪ‬‫ﻼ ِﺓ ﺍ ﹶ‬
‫ﺻﹶ‬ ‫ﻉ ِﺑ ‪‬ﻬﺪ‪‬ﺍ ‪‬ﻩ‪ ،‬ﻭِﺇ ‪‬ﻋﻈﹶﺎﻣﹰﺎ ﹶﻟ ‪‬ﻪ ﻭ‪‬ﺍ ‪‬ﺣِﺘﺮ‪‬ﺍﻣﹰﺎ‪.‬ﹶﻓِﺈﺫﹶﺍ ﹶﻗ ‪‬ﺮﹶﺃ ﺍ ِﻹﻣ‪‬ﺎ ‪‬ﻡ ﻓِﻲ ‪‬‬
‫ﻼ ‪‬ﻭِﺗ ِﻪ ﻟﻼ‪‬ﻧِﺘﻔﹶﺎ ِ‬
‫‪‬ﺗ ﹶ‬
‫ﺼﺘ‪‬ﻮ ﹶﻥ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ﹾﻘ ‪‬ﺮﺅ‪‬ﻭ ﹶﻥ ‪‬ﻣﻌ‪‬ﻪ ‪.٤٥٤‬‬ ‫‪‬ﻳ‪‬ﻨ ِ‬
‫ﺖ ﹶﻟ ‪‬ﻪ ﻧ‪‬ـﻮﺭ‪‬ﺍ ﻳ‪‬ـ ‪‬ﻮ ‪‬ﻡ‬ ‫ﷲ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺏﺍ ِ‬ ‫ﷲ
‪ ":‬ﻣ ‪‬ﻦ ‪‬ﺗﻠﹶﺎ ﺁ‪‬ﻳ ﹰﺔ ِﻣ ‪‬ﻦ ﻛِﺘ‪‬ﺎ ِ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﺴ‪‬ﻨ ﹰﺔ ‪‬ﻣﻀ‪‬ﺎ ‪‬ﻋ ﹶﻔ ﹰﺔ " ﺍﻟﺒﻴﻬﻘﻲ‪.٤٥٥‬‬ ‫ﺖ ﹶﻟ ‪‬ﻪ ‪‬ﺣ ‪‬‬ ‫ﷲ ﹸﻛِﺘ‪‬ﺒ ‪‬‬ ‫ﺏﺍ ِ‬ ‫ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ‪ ،‬ﻭ ‪‬ﻣ ِﻦ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻤ ‪‬ﻊ ﻟِﺂ‪‬ﻳ ٍﺔ ﻣِ ‪‬ﻦ ِﻛﺘ‪‬ﺎ ِ‬
‫ﺐ ﹶﻟ ‪‬ﻪ‬
‫ﷲ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ‪ ،‬ﹸﻛِﺘ ‪‬‬‫ﺏﺍ ِ‬ ‫ﷲ
‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻣ ِﻦ ﺍ ‪‬ﺳ‪‬ﺘﻤ‪ ‬ﻊ ِﺇﻟﹶﻰ ﺁ‪‬ﻳ ٍﺔ ِﻣ ‪‬ﻦ ِﻛﺘ‪‬ﺎ ِ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫‪٤٥٦‬‬
‫ﺖ ﹶﻟ ‪‬ﻪ ﻧ‪‬ﻮﺭ‪‬ﺍ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ‪ ".‬ﺃﲪﺪ‬
‫ﻼﻫ‪‬ﺎ ﻛﹶﺎ‪‬ﻧ ‪‬‬‫ﺴ‪‬ﻨ ﹲﺔ ‪‬ﻣﻀ‪‬ﺎ ‪‬ﻋ ﹶﻔ ﹲﺔ‪ ،‬ﻭﻣ‪ ‬ﻦ ‪‬ﺗ ﹶ‬ ‫‪‬ﺣ ‪‬‬
‫‪ -١٦‬ﲡﻨﺐ ﻛﻞ ﻣﺎ ﳜﻞ ﺑﺎﳋﺸﻮﻉ ﻣﻊ ﺟﻼﻝ ﺍﻟﻘﺮﺁﻥ ﺃﺛﻨﺎﺀ ﺍﻟﺘﻼﻭﺓ ﺃﻭ ﺍﻟﺴﻤﺎﻉ‪،‬ﻛﺎﻟﻀﺤﻚ‬
‫ﻭﺍﻟﺘﺜﺎﺅﺏ ﻭﺍﻟﻌﺒﺚ ﺑﺎﻟﺜﻴﺎﺏ ﺃﻭ ﺍﻷﻋﻀﺎﺀ‪،‬ﻭﻓﺮﻗﻌﺔ ﺍﻷﺻﺎﺑﻊ‪،‬ﻭﺍﻟﺘﺤﺪﺙ ﺇﱃ ﺍﻵﺧـﺮﻳﻦ ﺩﻭﻥ‬
‫ﺣﺎﺟﺔ‪..‬ﺇﱁ ﻭﳝﺴﻚ ﻋﻦ ﺍﻟﻘﺮﺍﺀﺓ ﺇﺫﺍ ﻏﻠﺒﻪ ﺍﻟﺘﺜﺎﺅﺏ ﻷﻧﻪ ﰲ ﺣﻀﺮﺓ ﺍﳋﻄﺎﺏ ﺍﻹﳍﻲ‪،‬ﻭﺍﻟﺘﺜـﺎﺅﺏ‬
‫ﻚ ‪‬ﻋ ِﻦ ﺍﹾﻟ ِﻘﺮ‪‬ﺍ َﺀ ِﺓ‪ ،‬ﺣﺘ‪‬ـﻰ‬
‫ﺴ ‪‬‬
‫ﺖ ‪‬ﺗﻘﹾ ‪‬ﺮﹸﺃ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﹶﻓﹶﺄ ‪‬ﻣ ِ‬
‫ﺖ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬‬
‫ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ‪.‬ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﻣﺠ‪‬ﺎ ِﻫ ٍﺪ‪،‬ﻗﹶﺎ ﹶﻝ‪ِ ":‬ﺇﺫﹶﺍ ‪‬ﺗﺜﹶﺎ َﺀ‪‬ﺑ ‪‬‬
‫ﺏ ﺃﹶﺣ‪‬ـ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ‪‬ﻭﻫ‪‬ـ ‪‬ﻮ ‪‬ﻳﻘﹾـ ‪‬ﺮﹸﺃ ﺍﹾﻟﻘﹸـﺮ‪‬ﺁ ﹶﻥ‬ ‫ﻚ " ‪.٤٥٧‬ﻭ ‪‬ﻋ ‪‬ﻦ ِﻋ ﹾﻜ ِﺮ ‪‬ﻣ ﹶﺔ‪،‬ﻗﹶﺎ ﹶﻝ‪ِ ":‬ﺇﺫﹶﺍ ‪‬ﺗﺜﹶـﺎ َﺀ ‪‬‬ ‫ﺐ ‪‬ﺗﺜﹶﺎ ‪‬ﺅ‪‬ﺑ ‪‬‬
‫‪‬ﻳ ﹾﺬ ‪‬ﻫ ‪‬‬
‫‪٤٥٩‬‬
‫ﺖ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳ ﹸﻘ ﹾﻞ ﻫ‪‬ﺎﻫ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻳ ﹾﻘ ‪‬ﺮﹸﺃ " ‪- ٤٥٨‬ﻳﺮﻳﺪ ﺃﻥ ﰲ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﺇﺟﻼﻻ ﻟﻠﻘﺮﺁﻥ‬ ‫ﺴ ﹸﻜ ‪‬‬ ‫ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬‬

‫‪ - ٤٥٤‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(١١٥٩ / ١) -‬‬

‫‪ - ٤٥٥‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ ( ١٨٢٨) (٣٧٠ / ٣) -‬ﺣﺴﻦ ﻟﻐﲑﻩ‬
‫‪ - ٤٥٦‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -٨٤٧٥ (٨٤٩٤) (٢٩٨ / ٣) -‬ﺣﺴﻦ ﻟﻐﲑﻩ‬
‫‪ - ٤٥٧‬ﹶﻓﻀ‪‬ﺎِﺋ ﹸﻞ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ِﻟ ﹾﻠﻘﹶﺎ ِﺳ ِﻢ ‪‬ﺑ ِﻦ ‪‬ﺳﻠﱠﺎ ٍﻡ )‪ ( ١٠٦‬ﺣﺴﻦ‬
‫ﺍﻟﺘﺜﺎﺅﺏ‪:‬ﺗﻨﻔﺲ ﻳﻨﻔﺘﺢ ﻣﻨﻪ ﺍﻟﻔﻢ ﺑﻼ ﻗﺼﺪ ﻭﺫﻟﻚ ﻷﻧﻪ ﻳﻜﻮﻥ ﻋﻦ ﺍﻣﺘﻼﺀ ﺍﻟﺒﺪﻥ ﻭﺛﻘﻠﻪ ﻭﻛﺜﺮﺓ ﺍﻟﻐﺬﺍﺀ ﻭﻣﻴﻠﻪ ﺇﱃ ﺍﻟﻜﺴﻞ‬
‫‪ - ٤٥٨‬ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺎﺳﻢ ﺑﻦ ﺳﻼﻡ ‪ ( ١٠٧) -‬ﺻﺤﻴﺢ‬
‫‪ - ٤٥٩‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ ـ ﻣﻮﺍﻓﻖ ﻟﻠﻤﻄﺒﻮﻉ ‪(٢٧ / ١) -‬‬
‫‪٢٢٨‬‬
‫‪ -١٧‬ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﺳﺘﻈﻬﺎﺭﻩ‪،‬ﻭﺇﻥ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻨﻌﻢ ﺍﻹﳍﻴﺔ ﺃﻥ ﺟﻌﻞ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻗﻠﻮﺏ ﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ﺃﻭﻋﻴﺔ ﻟﻜﻼﻣﻪ‪،‬ﻭﺻﺪﻭﺭﻫﻢ ﺧﺰﺍﺋﻦ ﻵﻳﺎﺗﻪ‪،‬ﻳﺘﻠﻮ‪‬ﺎ ﺁﻧـﺎﺀ ﺍﻟﻠﻴـﻞ‬
‫ﻭﺃﻃﺮﺍﻑ ﺍﻟﻨﻬﺎﺭ‪.‬‬
‫ﻆ ﺳ‪‬ﺎِﺋ ِﺮ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ‬
‫ﺐ‪ ،‬ﻭ ِﺣ ﹾﻔ ﹶ‬
‫ﺤ ِﺔ ‪‬ﻣ ‪‬ﻊ ﺳ‪‬ﻮ ‪‬ﺭ ٍﺓ ﻭ‪‬ﺍ ِﺟ ‪‬‬
‫ﻆ ﺍﹾﻟﻔﹶﺎِﺗ ‪‬‬
‫ﺽ‪ ،‬ﻭ ِﺣ ﹾﻔ ﹶ‬
‫ﺼﻠﹶﺎ ﹸﺓ ﹶﻓ ‪‬ﺮ ‪‬‬
‫ﻆ ﻣ‪‬ﺎ ‪‬ﺗﺠ‪‬ﻮ ‪‬ﺯ ِﺑ ِﻪ ﺍﻟ ‪‬‬
‫ﺇ ﱠﻥ ِﺣ ﹾﻔ ﹶ‬
‫ﻆ ِﺑﻮ‪‬ﺍﻗِﻲ‬
‫ﺻﻠﹶﺎ ِﺓ ﺍﻟ‪‬ﻨ ﹾﻔ ِﻞ‪ ،‬ﻭ ‪‬ﻋ ‪‬ﻦ ﺍﹾﻟ ﹸﻜﺒ‪‬ﺮ‪‬ﻯ ﺍﻟ‪‬ﺘ ‪‬ﻌﱡﻠ ‪‬ﻢ ﹶﺃ ‪‬ﻭﻟﹶﻰ ِﻣ ‪‬ﻦ ِﺣ ﹾﻔ ِ‬
‫ﻀ ﹸﻞ ِﻣ ‪‬ﻦ ‪‬‬
‫ﺽ ِﻛﻔﹶﺎ‪‬ﻳ ٍﺔ‪ ،‬ﻭ ‪‬ﺳ‪‬ﻨ ﹸﺔ ﺍﹾﻟ ‪‬ﻌ‪‬ﻴ ِﻦ ﹶﺃ ﹾﻓ ‪‬‬
‫ﹶﻓ ‪‬ﺮ ‪‬‬
‫ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ‪.٤٦٠‬‬
‫ﻱ ﻋ‪‬ـ ‪‬ﻦ‬ ‫ﺴﻴ‪‬ﺎﻥ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁﻥ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻋﻈﹶﻢ ﺍﹾﻟ ‪‬ﻤﺼ‪‬ﺎﺋِﺐ ﻭ‪‬ﺍ ‪‬ﺣ‪‬ﺘﺠ‪‬ﻮﺍ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ِﺑﻤ‪‬ﺎ ﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟ ‪‬ﻪ ﹶﺃﺑ‪‬ﻮ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬ﺮﻣِـ ِﺬ ‪‬‬ ‫‪‬ﻭِﻧ ‪‬‬
‫ﺨ ِﺮ ‪‬ﺟﻬ‪‬ـﺎ‬ ‫ﺖ ‪‬ﻋﹶﻠ ‪‬ﻲ ﹸﺃﺟ‪‬ﻮ ‪‬ﺭ ﹸﺃ ‪‬ﻣﺘِﻲ‪ ،‬ﺣﺘ‪‬ﻰ ﺍﹾﻟﻘﹶـﺬﹶﺍ ِﺓ ‪‬ﻳ ‪‬‬ ‫ﺿ ‪‬‬ ‫ﷲ
‪ :‬ﻋ ِﺮ ‪‬‬ ‫ﻚ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬ﺳﻮ ﹸﻝ ﺍ ِ‬ ‫ﺲ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟ ٍ‬ ‫ﹶﺃ‪‬ﻧ ِ‬
‫ﺏ ﹸﺃ ‪‬ﻣﺘِﻲ‪،‬ﹶﻓﹶﻠ ‪‬ﻢ ﹶﺃ ‪‬ﺭ ﺫﹶ‪‬ﻧﺒ‪‬ﺎ ﹶﺃ ‪‬ﻋ ﹶﻈ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺳ‪‬ﻮ ‪‬ﺭ ٍﺓ ِﻣ ‪‬ﻦ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ‪،‬ﹶﺃ ‪‬ﻭ‬ ‫ﺖ ‪‬ﻋﹶﻠ ‪‬ﻲ ﹸﺫﻧ‪‬ﻮ ‪‬‬ ‫ﺿ ‪‬‬ ‫ﺠ ِﺪ‪ ،‬ﻭ ‪‬ﻋ ِﺮ ‪‬‬
‫ﺴِ‬ ‫ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺴ‪‬ﻴﻬ‪‬ﺎ‪.٤٦١.‬‬ ‫ﺁ‪‬ﻳ ٍﺔ‪،‬ﺃﹸﻭِﺗ‪‬ﻴﻬ‪‬ﺎ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﹸﺛ ‪‬ﻢ ‪‬ﻧ ِ‬
‫ﺏ ﹶﺃ ﹾﻥ ‪‬ﻳﺘ‪ ‬ﻌﱠﻠ ‪‬ﻢ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﹸﺛ ‪‬ﻢ ‪‬ﻳﻨ‪‬ﺎ ‪‬ﻡ‬
‫‪‬ﻭ ِﻣ ‪‬ﻦ ﹶﻃ ِﺮﻳﻖ ﹶﺃﺑِﻲ ﺍﹾﻟﻌ‪‬ﺎِﻟﻴ‪‬ﺔ ‪‬ﻣ ‪‬ﻮﻗﹸﻮﻓﹰﺎ " ﹸﻛﻨ‪‬ﺎ ‪‬ﻧ ‪‬ﻌ ‪‬ﺪ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻋ ﹶﻈ ِﻢ ﺍﻟ ﱡﺬﻧ‪‬ﻮ ِ‬
‫‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪ )،‬ﺣﺘ‪‬ﻰ ‪‬ﻳ‪‬ﻨﺴ‪‬ﺎ ‪‬ﻩ( " ‪‬ﻭِﺇ ‪‬ﺳﻨ‪‬ﺎﺩﻩ ‪‬ﺟﻴ‪‬ﺪ‪.٤٦٢‬‬
‫ﺻﺤِﻴﺢ ﺍﱠﻟﺬِﻱ ‪‬ﻳ‪‬ﻨﺴ‪‬ﻰ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁﻥ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ﹾﻜ ‪‬ﺮﻫ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ‪‬ﻭ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻓِﻴ ِﻪ ﹶﻗ ‪‬ﻮﻟﹰﺎ‬ ‫‪‬ﻭ ِﻣ ‪‬ﻦ ﹶﻃﺮِﻳﻖ ِﺍﺑ‪‬ﻦ ِﺳﲑِﻳ ‪‬ﻦ ِﺑِﺈ ‪‬ﺳﻨ‪‬ﺎ ٍﺩ ‪‬‬
‫‪‬ﺷﺪِﻳﺪ‪‬ﺍ‪ ،‬ﻭِﻟﹶﺄﺑِﻲ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﻌ‪‬ﺪ ﺑ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ‪‬ﺩ ﹶﺓ ‪‬ﻣ ‪‬ﺮﻓﹸﻮﻋ‪‬ﺎ " ﻣ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ٍﺪ ‪‬ﻳ ﹾﻘ ‪‬ﺮﹸﺃ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﻳ‪‬ﻨﺴ‪‬ﺎ ‪‬ﻩ ِﺇ ﱠﻻ ﹶﻟ ِﻘ ‪‬ﻲ‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﺃ ‪‬ﺟ ﹶﺬ ‪‬ﻡ " ‪‬ﻭﻓِﻲ ِﺇ ‪‬ﺳﻨ‪‬ﺎﺩﻩ ﹶﺃ‪‬ﻳﻀ‪‬ﺎ ‪‬ﻣﻘﹶﺎﻝ‪ ،٤٦٣‬ﻭﹶﻗ ‪‬ﺪ ﻗﹶﺎ ﹶﻝ ِﺑ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟـﺸ‪‬ﺎِﻓ ِﻌﻴ‪‬ﺔ ﹶﺃﺑ‪‬ـﻮ ﺍﹾﻟ ‪‬ﻤﻜﹶـﺎﺭِﻡ‬
‫ﺴﻴ‪‬ﺎﻧﻪ ‪‬ﻳ ‪‬ﺪ ﹼﻝ ‪‬ﻋﻠﹶـﻰ‬
‫ﺴﻴ‪‬ﺎﻥ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁﻥ‪ ،‬ﻭِﻧ ‪‬‬
‫ﺴﺒ‪‬ﺐ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ِﻧ ‪‬‬‫ﻭ‪‬ﺍﻟﺮ‪‬ﻭﻳ‪‬ﺎِﻧ ‪‬ﻲ ﻭ‪‬ﺍ ‪‬ﺣ‪‬ﺘ ‪‬ﺞ ِﺑﹶﺄ ﱠﻥ ﺍﹾﻟِﺈ ‪‬ﻋﺮ‪‬ﺍﺽ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﺘﻠﹶﺎﻭ‪‬ﺓ ‪‬ﻳ‪‬ﺘ ‪‬‬
‫‪‬ﻋﺪ‪‬ﻡ ﺍﻟِﺎ ‪‬ﻋِﺘﻨ‪‬ﺎﺀ ِﺑ ِﻪ ﻭ‪‬ﺍﻟ‪‬ﺘﻬ‪‬ﺎﻭ‪‬ﻥ ِﺑﹶﺄ ‪‬ﻣ ِﺮ ِﻩ ‪.‬‬
‫ﺻﺪ‪‬ﻭ ِﺭ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺃﹸﻭﺗ‪‬ﻮﺍ ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ{ ﺍﻟﻌﻨﻜﺒﻮﺕ ‪.٤٩‬‬ ‫ﺕ ﻓِﻲ ‪‬‬ ‫ﺕ ‪‬ﺑ‪‬ﻴﻨ‪‬ﺎ ‪‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﺑ ﹾﻞ ‪‬ﻫ ‪‬ﻮ ﺁﻳ‪‬ﺎ ‪‬‬

‫‪ - ٤٦٠‬ﺑﺮﻳﻘﺔ ﳏﻤﻮﺩﻳﺔ ﰲ ﺷﺮﺡ ﻃﺮﻳﻘﺔ ﳏﻤﺪﻳﺔ ﻭﺷﺮﻳﻌﺔ ﻧﺒﻮﻳﺔ ‪ (٢٥٩ / ٥) -‬ﻭ ﺍﻹﺗﻘﺎﻥ ‪(١٢٥ / ١) -‬‬
‫‪ - ٤٦١‬ﺍﻧﻈﺮ ﺍﳌﺴﻨﺪ ﺍﳉﺎﻣﻊ ‪ (٣٢٦ )(٤٨٦ / ١) -‬ﺣﺴﻦ‬
‫ﻭﻫﻨﺎﻙ ﺧﻼﻑ ﺣﻮﻝ ﲰﺎﻉ ﺍﳌﻄﻠﺐ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﻄﻠﺐ ﺑﻦ ﺣﻨﻄﺐ ﻣﻦ ﺃﻧﺲ ﻭﺍﻟﺮﺍﺟﺢ ﺃﻧﻪ ﲰﻊ ﻣﻨﻪ ﺍﻧﻈـﺮ ﺍﻟﺘﻬـﺬﻳﺐ‬
‫‪ ١٧٨/١٠‬ﻭ‪١٧٩‬‬
‫‪ - ٤٦٢‬ﺍﳌﻄﺎﻟﺐ ﺍﻟﻌﺎﻟﻴﺔ ﺑﺰﻭﺍﺋﺪ ﺍﳌﺴﺎﻧﻴﺪ ﺍﻟﺜﻤﺎﻧﻴﺔ ‪ ( ٣٥٠٢)(٤٠٩ / ١٤) -‬ﺻﺤﻴﺢ‬
‫‪ - ٤٦٣‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪ (٣٠٦١٧)(٤٥٦ / ١٥) -‬ﻭﻣﺴﻨﺪ ﺃﲪـﺪ )ﻋـﺎﱂ ﺍﻟﻜﺘـﺐ( ‪(٢٢٧٨١)(٥٧٠ / ٧) -‬‬
‫‪ -٢٣١٦٢‬ﺣﺴﻦ‬
‫‪٢٢٩‬‬
‫ﷲ ِﺣﻔﹾﻈﹰﺎ‬
‫ﺴ ‪‬ﺮ ‪‬ﻩ ﺍ ُ‬
‫ﺤ ﹶﻔ ﹸﻈ ‪‬ﻪ ﺍﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ُﺀ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻳ ‪‬‬
‫ﳊ ‪‬ﻖ‪،‬ﻳ ‪‬‬
‫ﺕ ﺍﻟ ‪‬ﺪ ﹶﻻﹶﻟ ِﺔ ‪‬ﻋﻠﹶﻰ ﺍ ﹶ‬
‫ﺿﺤ‪‬ﺎ ‪‬‬
‫ﺕ‪،‬ﻭ‪‬ﺍ ِ‬
‫ﺕ ‪‬ﺑ‪‬ﻴﻨ‪‬ﺎ ‪‬‬
‫ﻭ‪‬ﻫﺬﺍ ﺍﻟﻘﹸﺮﺁ ﹸﻥ ﺁﻳﺎ ‪‬‬
‫ﺴﻬ‪‬ﺎ ‪‬ﺣﻘﱠﻬﺎ ﺇﻻ ﺍ ﹸﳌ ‪‬ﻌﺘ‪‬ـﺪ‪‬ﻭ ﹶﻥ ﺍﻟﻈﱠﺎِﻟﻤ‪‬ﻮ ﹶﻥ‪،‬ﺍﻟـﺬِﻳ ‪‬ﻦ‬ ‫ﺨ‪‬‬ ‫ﷲ ﻭ‪‬ﻳ ‪‬ﺮﹸﻓﻀ‪‬ﻬﺎ‪ ،‬ﻭ‪‬ﻳ‪‬ﺒ ‪‬‬‫ﺕﺍِ‬ ‫ﺏ ﺑِﺂﻳ‪‬ﺎ ِ‬ ‫ﻼ ‪‬ﻭ ﹰﺓ‪ ،‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ﹶﻜ ﱢﺬ ‪‬‬
‫‪‬ﻭِﺗ ﹶ‬
‫ﳊ ‪‬ﻖ ‪‬ﻭﻳ‪‬ﺤﻴﺪ‪‬ﻭ ﹶﻥ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪. ٤٦٤‬‬ ‫‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ ﺍ ﹶ‬
‫ﷲ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪،‬ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﻗﹶﺎ ﹶﻝ‪ ":‬ﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺮﹶﺃ‬
‫ﺿ ‪‬ﻲ ﺍ ُ‬
‫ﺐ ‪‬ﺭ ِ‬
‫ﺿ ‪‬ﻤ ‪‬ﺮ ﹶﺓ‪ ،‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋِﻠ ‪‬ﻲ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ﻃﹶﺎِﻟ ٍ‬
‫ﺻ ِﻢ ‪‬ﺑ ِﻦ ‪‬‬‫ﻭ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎ ِ‬
‫ﺖ‬
‫ﺸ ‪‬ﺮ ٍﺓ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ‪‬ﺑ‪‬ﻴِﺘ ِﻪ‪ ،‬ﹸﻛﱡﻠ ‪‬ﻬ ‪‬ﻢ ﹶﻗ ‪‬ﺪ ‪‬ﻭ ‪‬ﺟ‪‬ﺒ ‪‬‬
‫ﺠ‪‬ﻨ ﹶﺔ ‪‬ﻭ ‪‬ﺷ ﱠﻔ ‪‬ﻌ ‪‬ﻪ ﻓِﻲ ‪‬ﻋ ‪‬‬
‫ﷲ ﺍﹾﻟ ‪‬‬
‫ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ﹾﻈ ‪‬ﻬ ‪‬ﺮ ‪‬ﻩ ‪‬ﻭ ‪‬ﺣ ِﻔ ﹶﻈ ‪‬ﻪ ﹶﺃ ‪‬ﺩ ‪‬ﺧﹶﻠ ‪‬ﻪ ﺍ ُ‬
‫ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ " ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ‪.٤٦٥‬‬
‫ﺲ ﻓِﻰ ‪‬ﺟ ‪‬ﻮِﻓ ِﻪ ‪‬ﺷ ‪‬ﻰ ٌﺀ ِﻣ ‪‬ﻦ ﺍﹾﻟﻘﹸـﺮ‪‬ﺁ ِﻥ‬ ‫ﺱ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ » -
-‬ﺇ ﱠﻥ ﺍﻟﺬﻱ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﻭ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﺏ «‪.‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ‪.٤٦٦‬‬ ‫ﺨ ِﺮ ِ‬ ‫ﺖ ﺍﹾﻟ ‪‬‬ ‫ﻛﹶﺎﹾﻟ‪‬ﺒ‪‬ﻴ ِ‬
‫ﺏ ﺍﻟﱠﻠﻴ‪‬ـ ِﻞ "‬
‫ﺻﺤ‪‬ﺎ ‪‬‬
‫ﻑ ﹸﺃ ‪‬ﻣﺘِﻲ ‪‬ﺣ ‪‬ﻤﹶﻠ ﹸﺔ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ‪‬ﻭﹶﺃ ‪‬‬
‫ﷲ
‪ ":‬ﹶﺃ ‪‬ﺷﺮ‪‬ﺍ ‪‬‬
‫ﺱ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﻭ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﺍﻟﺒﻴﻬﻘﻲ ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ‪.٤٦٧‬‬
‫‪ -١٨‬ﺍﻟﺘﺄﺩﺏ ﺑﺂﺩﺍﺏ ﺍﳊﻔﻈﺔ ﺇﺫﺍ ﻣﻦ‪ ‬ﺍﷲ ﻋﻠﻴﻪ ﲝﻔﻆ ﻛﺘﺎﺑﻪ‪،‬ﻭﺇﻻ ﺳﻠﺒﺖ ﻣﻨﻪ ﻫﺬﻩ ﺍﻟﻔـﻀﻴﻠﺔ‬
‫ﺽ‪:‬ﻳ‪‬ﻨ‪‬ﺒﻐِﻲ ِﻟﺤ‪‬ﺎ ِﻣ ِﻞ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ﹶﺃ ﹾﻥ ﻟﹶﺎ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﹶﻟ ‪‬ﻪ ﺣ‪‬ﺎ ‪‬ﺟ ﹲﺔ ِﺇﻟﹶﻰ ﹶﺃ ‪‬ﺣ ٍﺪ ﻣِـ ‪‬ﻦ‬ ‫ﻀ‪‬ﻴ ﹸﻞ ‪‬ﺑ ‪‬ﻦ ِﻋﻴ‪‬ﺎ ٍ‬ ‫ﺍﻟﻌﻈﻤﻰ‪،‬ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ﹸﻔ ‪‬‬
‫ﻀ‪‬ﻴ ﹶﻞ‬
‫ﺖ ﺍﹾﻟﻔﹸـ ‪‬‬‫ﺨﻠﹾـ ِﻖ ِﺇﹶﻟﻴ‪‬ـ ِﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﺳ‪‬ـ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﺨﻠِﻴ ﹶﻔ ِﺔ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﺩ‪‬ﻭ ﹶﻥ‪ ،‬ﻭﹶﺃ ﹾﻥ ‪‬ﺗﻜﹸﻮ ﹶﻥ ‪‬ﺣﻮ‪‬ﺍِﺋ ‪‬ﺞ ﺍﹾﻟ ‪‬‬ ‫ﺨ ﹾﻠ ِﻖ‪ِ،‬ﺇﻟﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﺍﹾﻟ ‪‬‬
‫ﺴ ‪‬ﻬ ‪‬ﻮ ‪‬ﻣ ‪‬ﻊ ﻣ‪‬ـ ‪‬ﻦ‬
‫‪‬ﻳﻘﹸﻮ ﹸﻝ‪:‬ﺣ‪‬ﺎ ِﻣ ﹸﻞ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ﺣ‪‬ﺎ ِﻣ ﹸﻞ ﺭ‪‬ﺍ‪‬ﻳ ِﺔ ﺍﹾﻟِﺈ ‪‬ﺳﻠﹶﺎ ِﻡ ﻟﹶﺎ ‪‬ﻳ‪‬ﻨ‪‬ﺒﻐِﻲ ﹶﻟ ‪‬ﻪ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻠ ‪‬ﻐ ‪‬ﻮ ‪‬ﻣ ‪‬ﻊ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹾﻠﻐ‪‬ﻮ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺱ‬
‫ﻀ‪‬ﻴ ﹶﻞ ‪‬ﻳﻘﹸﻮ ﹸﻝ‪ِ:‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﹸﺃ‪‬ﻧ ِﺰ ﹶﻝ ﺍﹾﻟ ﹸﻘ ‪‬ﺮ َﺁ ﹸﻥ ِﻟ‪‬ﻴ ‪‬ﻌ ‪‬ﻤ ﹶﻞ ِﺑ ِﻪ‪،‬ﻓﹶﺎ‪‬ﺗﺨ‪‬ـ ﹶﺬ ﺍﻟﻨ‪‬ـﺎ ‪‬‬
‫ﺖ ﺍﹾﻟ ﹸﻔ ‪‬‬
‫ﺴﻬ‪‬ﻮ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳ ﹾﻠ ‪‬ﻬ ‪‬ﻮ " ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬‫‪‬ﻳ ‪‬‬
‫ﺤ ‪‬ﺮ ‪‬ﻣﻮﺍ ‪‬ﺣﺮ‪‬ﺍ ‪‬ﻣ ‪‬ﻪ‪ ،‬ﻭ‪‬ﻳ ِﻘﻔﹸﻮﺍ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻣ‪‬ﺘﺸ‪‬ﺎِﺑ ِﻬ ِﻪ "‪.٤٦٨‬‬ ‫ﺤﻠﱡﻮﺍ ‪‬ﺣﻠﹶﺎﹶﻟ ‪‬ﻪ ‪‬ﻭ‪‬ﻳ ‪‬‬‫ﻱ ِﻟ‪‬ﻴ ِ‬
‫ِﻗﺮ‪‬ﺍ َﺀ‪‬ﺗ ‪‬ﻪ ‪‬ﻋ ‪‬ﻤﻠﹰﺎ‪،‬ﹶﺃ ‪‬‬

‫‪ - ٤٦٤‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٣٢٧١ / ١) -‬‬

‫‪ - ٤٦٥‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ (١٢٦٨)(٤١٢ / ١) -‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ (٢٩٠٥‬ﺿﻌﻴﻒ‬
‫ﺍﺳﺘﻈﻬﺮ ﺍﻟﻘﺮﺁﻥ‪:‬ﺃﻱ ﺣﻔﻈﻪ‪،‬ﻳﻘﻮﻝ‪:‬ﻗﺮﺃﺕ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﻇﻬﺮ ﻗﻠﱯ‪،‬ﺃﻱ‪:‬ﻗﺮﺃﺗﻪ ﻣﻦ ﺣﻔﻈﻲ‪.‬‬
‫ﺻﺤِﻴ ‪‬ﺢ‪.‬‬
‫ﺴ ‪‬ﻦ ‪‬‬ ‫‪ - ٤٦٦‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٣١٦١) -‬ﻗﹶﺎ ﹶﻝ ‪‬ﻫﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬
‫ﺚ ‪‬ﺣ ‪‬‬
‫ﻭﺗﻨﺎﻗﺾ ﺍﻷﻟﺒﺎﱏ ﻓﻀﻌﻔﻪ ﰱ ﺿﻌﻴﻒ ﺍﳉﺎﻣﻊ ) ‪ (١٥٢٤‬ﻭﺃﻗ ‪‬ﺮ ﺍﻟﺘﺮﻣﺬﻯ ﻋﻠﻰ ﺗﺼﺤﻴﺤﻪ ﰱ ﺍﳌﺸﻜﺎﺓ ) ‪!! (٢١٣٥‬‬
‫ﻭﰱ ﺳﻨﺪﻩ ﻗﺎﺑﻮﺱ ﺑﻦ ﺃﰊ ﻇﺒﻴﺎﻥ ﳐﺘﻠﻒ ﻓﻴﻪ ﻭﺛﻘﺔ ﻗﻮﻡ ﻭﺿﻌﻔﻪ ﺁﺧﺮﻭﻥ ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺪﻱ‪:‬ﺃﺣﺎﺩﻳﺜﻪ ﻣﺘﻘﺎﺭﺑﺔ‪،‬ﻭﺃﺭﺟﻮ ﺃﻧﻪ ﻻ ﺑﺄﺱ‬
‫ﺑﻪ" ﺍﻟﻜﺎﻣﻞ ‪٥٠/٦‬‬
‫‪ - ٤٦٧‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ ( ٢٤٤٧)(٢٣٤ / ٤) -‬ﺿﻌﻴﻒ‬
‫‪ - ٤٦٨‬ﺃﺧﻼﻕ ﲪﻠﺔ ﺍﻟﻘﺮﺁﻥ ﻟﻶﺟﺮﻱ ‪(٣٤) -‬‬
‫‪٢٣٠‬‬
‫ﺱ‬
‫ﻑ ِﺑﹶﻠ‪‬ﻴﻠِـ ِﻪ ﺇﺫﹶﺍ ﺍﻟﻨ‪‬ـﺎ ‪‬‬
‫ﺴﻌ‪‬ﻮ ٍﺩ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﻨ‪‬ﺒﻐِـﻲ ِﻟﺤ‪‬ﺎﻣِـ ِﻞ ﺍﹾﻟﻘﹸـﺮ‪‬ﺁ ِﻥ ﹶﺃﻥﹾ ‪‬ﻳﻌ‪‬ـ ‪‬ﺮ ‪‬‬
‫ﷲ ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫ﺱ‬
‫ﺱ ‪‬ﻳ ﹾﻔ ‪‬ﺮﺣ‪‬ﻮ ﹶﻥ‪ ،‬ﻭِﺑ‪‬ﺒ ﹶﻜﺎﺋِـ ِﻪ ﺇﺫﹶﺍ ﺍﻟﻨ‪‬ـﺎ ‪‬‬ ‫ﺤ ‪‬ﺰﻧِـ ِﻪ ﺇﺫﹶﺍ ﺍﻟﻨ‪‬ـﺎ ‪‬‬ ‫ﺱ ‪‬ﻣ ﹾﻔ ِﻄﺮ‪‬ﻭ ﹶﻥ‪ ،‬ﻭِﺑ ‪‬‬
‫ﻧ‪‬ﺎِﺋﻤ‪‬ﻮ ﹶﻥ‪ ،‬ﻭِﺑ‪‬ﻨﻬ‪‬ﺎ ِﺭ ِﻩ ﺇﺫﹶﺍ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺨﺘ‪‬ﺎﻟﹸﻮ ﹶﻥ‪ ،‬ﻭ‪‬ﻳ‪‬ﻨ‪‬ﺒﻐِﻲ ِﻟﺤ‪‬ﺎ ِﻣ ِﻞ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ‬
‫ﺱ ‪‬ﻳ ‪‬‬
‫ﺨﺸ‪‬ﻮ ِﻋ ِﻪ ﺇﺫﹶﺍ ﺍﻟﻨ‪‬ﺎ ‪‬‬‫ﺨِﻠﻄﹸﻮ ﹶﻥ‪ ،‬ﻭِﺑ ‪‬‬‫ﺱ ‪‬ﻳ ‪‬‬‫ﺼ ‪‬ﻤِﺘ ِﻪ ﺇﺫﹶﺍ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺤﻜﹸﻮ ﹶﻥ‪ ،‬ﻭِﺑ ‪‬‬ ‫ﻀ‪‬‬‫‪‬ﻳ ‪‬‬
‫ﺤﺰ‪‬ﻭﻧ‪‬ﺎ ‪‬ﺣﻠِﻴﻤ‪‬ﺎ ‪‬ﺣﻜِﻴﻤ‪‬ﺎ ِﺳﻜﱢﻴﺘ‪‬ﺎ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ‪‬ﻨ‪‬ﺒﻐِﻲ ِﻟﺤ‪‬ﺎ ِﻣ ِﻞ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ‪،‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ـﻮ‬ ‫ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﺑ‪‬ﺎ ِﻛﻴ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺻﻴ‪‬ﺎﺣ‪‬ﺎ‪ ،‬ﻭ ﹶﻻ ‪‬ﺣﺪِﻳﺪ‪‬ﺍ‪.٤٦٩".‬‬ ‫ﺻﺨ‪‬ﺎﺑ‪‬ﺎ‪ ،‬ﻭ ﹶﻻ ‪‬‬ ‫‪‬ﺑ ﹾﻜ ٍﺮ ﹶﺫ ﹶﻛ ‪‬ﺮ ﹶﻛِﻠ ‪‬ﻤ ﹰﺔ‪ ،‬ﹶﻻ ‪‬‬
‫ﻑ ِﺑﹶﻠ‪‬ﻴﹶﻠ ِﻪ‬
‫ﻱ‪،‬ﻳﻘﹸﻮ ﹸﻝ‪:‬ﻳ‪‬ﻨ‪‬ﺒﻐِﻲ ِﻟﺤ‪‬ﺎ ِﻣ ِﻞ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫ﺖ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹶﻥ ﺍﻟﱠﺜ ‪‬ﻮ ِﺭ ‪‬‬ ‫ﺏ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﻭﻋﻦ ‪‬ﺯ‪‬ﻳ ‪‬ﺪ ‪‬ﺑ ِﻦ ‪‬ﺣﺒ‪‬ﺎ ٍ‬
‫ﺤ ‪‬ﺰِﻧ ِﻪ ِﺇﺫﹶﺍ‬
‫ﺤﻜﹸﻮ ﹶﻥ‪ ،‬ﻭِﺑ ‪‬‬ ‫ﻀ‪‬‬ ‫ﺱ ﻳ‪‬ـ ‪‬‬ ‫ﺱ ‪‬ﻣ ﹾﻔ ِﻄﺮ‪‬ﻭ ﹶﻥ‪ ،‬ﻭِﺑ‪‬ﺒﻜﹶﺎِﺋ ِﻪ ِﺇﺫﹶﺍ ﺍﻟﻨ‪‬ـﺎ ‪‬‬ ‫ﺱ ﻧ‪‬ﺎِﺋﻤ‪‬ﻮ ﹶﻥ‪ ،‬ﻭِﺑ‪‬ﻨﻬ‪‬ﺎ ِﺭ ِﻩ ِﺇﺫﹶﺍ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ِﺇﺫﹶﺍ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫‪٤٧٠‬‬
‫ﺱ ‪‬ﻳ ﹾﻔ ‪‬ﺮﺣ‪‬ﻮ ﹶﻥ "‬
‫ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺝ‬
‫ﺹ‪،‬ﹶﺃ ﹼﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ
ﻗﹶﺎ ﹶﻝ‪ :‬ﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺮﹶﺃ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﹶﻓﻘﹶـ ِﺪ ﺍﺳ‪‬ـ‪‬ﺘ ‪‬ﺪ ‪‬ﺭ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ﺍﹾﻟﻌ‪‬ﺎ ِ‬
‫ﺠ ‪‬ﺪ ﻣ‪‬ـ ‪‬ﻊ ﺟِـ ‪‬ﺪ‪،‬ﻭ‪‬ﻻ‬ ‫ﺐ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ﹶﺃ ﹾﻥ ‪‬ﻳ ِ‬ ‫ﺍﻟ‪‬ﻨ‪‬ﺒ ‪‬ﻮ ﹶﺓ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﺟ‪‬ﻨ‪‬ﺒ‪‬ﻴ ِﻪ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻻ ﻳ‪‬ﻮﺣ‪‬ﻰ ِﺇﹶﻟ‪‬ﻴ ِﻪ‪ ،‬ﹶﻻ ‪‬ﻳ‪‬ﻨ‪‬ﺒﻐِﻲ ِﻟﺼ‪‬ﺎ ِﺣ ِ‬
‫ﺠ ‪‬ﻬﻞﹶ ‪‬ﻣ ‪‬ﻊ ‪‬ﺟ ‪‬ﻬ ٍﻞ ‪‬ﻭﻓِﻲ ‪‬ﺟ ‪‬ﻮِﻓ ِﻪ ﻛﹶﻼ ‪‬ﻡ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ " ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ‪.٤٧١‬‬ ‫‪‬ﻳ ‪‬‬
‫‪ -١٩‬ﺇﻥ ﳑﺎ ﻳﻌﲔ ﻋﻠﻰ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻻﺑﺘﺪﺍﺀ ﲝﻔﻈﻪ ﻣﻨﺬ ﺍﻟﺼﻐﺮ‪،‬ﻭﺗﻔﺮﻳﻎ ﺍﻟﺬﻫﻦ ﻟﻪ‬
‫ﺑﺎﻋﺘﻨﺎﻡ ﺍﻷﻭﻗﺎﺕ ﺍﳌﺒﺎﺭﻛﺔ ﰲ ﺍﻷﺳﺤﺎﺭ‪،‬ﻭﺗﺮﺗﻴﻠﻪ ﻭﺍﻟﺘﻐﲏ ﺑﻪ ﰲ ﺻﻼﺓ ﺍﻟﻠﻴﻞ‪،‬ﻭﲰﺎﻋﻪ ﻣﻦ ﺃﻓـﻮﺍﻩ‬
‫ﺍﳌﻘﺮﺋﲔ ﺍ‪‬ﻴﺪﻳﻦ ﻭﳏﺎﻭﻟﺔ ﺗﻘﻠﻴﺪ ﺃﺣﺪﻫﻢ‪،‬ﻭﺗﺪﺑﺮ ﺍﳌﻌﲎ ﻭﻣﻌﺮﻓﺔ ﺃﺳﺒﺎﺏ ﺍﻟﱰﻭﻝ‪،‬ﻭﲡﺰﻱﺀ ﺍﻟﻘﺮﺁﻥ‬
‫ﺇﱃ ﺃﺭﺑﺎﻉ ﺃﺣﺰﺍﺏ ﻭﻭﺿﻊ ﺑﺮﻧﺎﻣﺞ ﳏﺪﺩ ﻟﻠﺤﻔﻆ‪،‬ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﻮﺭﺩ ﺍﻟﻴﻮﻣﻲ ﻣﻬﻤﺎ ﻛﺎﻧـﺖ‬
‫ﺍﻷﻋﺬﺍﺭ‪،‬ﻭﺍﻟﺘﺰﺍﻡ ﻣﻌﻠﻢ ﻟﻠﻘﺮﺁﻥ ﻳﺴﻤﻊ ﻣﻨﻪ ﻣﺎ ﺣﻔﻈﻪ ﻛﻞ ﻳﻮﻡ‪،‬ﻭﺍﻟﺘﻜﺮﺍﺭ ﺍﻟﻜﺜﲑ ﻭﻋﺪﻡ ﺍﳌﻠـﻞ ﺃﻭ‬
‫ﺍﻟﻴﺄﺱ ﺇﺫﺍ ﺻﻌﺒﺖ ﻋﻠﻴﻪ ﺑﻌﺾ ﺍﻵﻳﺎﺕ‪،‬ﻭﺍﳊﻔﻆ ﰲ ﻣﺼﺤﻒ ﻣﻌﲔ ﻭﺍﻻﻟﺘـﺰﺍﻡ ﺑـﻪ ﻭﻳﻔـﻀﻞ‬
‫ﻣﺼﺤﻒ ﺍﳊﻔﺎﻅ‪،‬ﻭﺳﺆﺍﻝ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﺼﺪﻕ ﻭﺍﻟﻌﺰﻡ ﺃﻥ ﻳﻜﺮﻣـﻪ ﲝﻔﻈـﻆ ﻛﺘﺎﺑـﻪ‪،‬ﻭﺍﻟﺘﻘﻮﻯ‬
‫ﻭﺗﻄﻬﲑ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻘﻠﺐ ﳑﺎ ﺳﻮﻯ ﺍﷲ‪.‬‬
‫ﷲ
‪ ":‬ﻳ‪‬ﺎ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ‪،‬ﻟﹶﺎ ‪‬ﺗ ‪‬ﻮﺳ‪‬ـﺪ‪‬ﻭﺍ‬
‫ﺤ‪‬ﺒ ﹲﺔ ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﺻ‪‬‬ ‫ﺖ ﹶﻟ ‪‬ﻪ ‪‬‬ ‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ‪‬ﺪ ﹶﺓ ﺍﹾﻟ ‪‬ﻤﹶﻠ‪‬ﻴ ِﻜ ‪‬ﻲ‪ ،‬ﻭﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﻭ‪‬ﺍ‪‬ﺗﻠﹸﻮ ‪‬ﻩ ‪‬ﺣ ‪‬ﻖ ِﺗﻠﹶﺎ ‪‬ﻭِﺗ ِﻪ ﺁﻧ‪‬ﺎ َﺀ ﺍﻟﱠﻠ‪‬ﻴ ِﻞ ﻭ‪‬ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ِﺭ ‪‬ﻭﹶﺃ ﹾﻓﺸ‪‬ﻮ ‪‬ﻩ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻐ‪‬ﻨ ‪‬ﻮ ‪‬ﻩ ‪‬ﻭﺗ‪‬ـ ‪‬ﺪ‪‬ﺑﺮ‪‬ﻭﺍ ﻣ‪‬ـﺎ ﻓِﻴـ ِﻪ ﹶﻟ ‪‬ﻌﱠﻠﻜﹸـ ‪‬ﻢ‬

‫‪ - ٤٦٩‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪ (٣٦٧٣٤) (٤٧٠ / ١٩) -‬ﻓﻴﻪ ﺍﻧﻘﻄﺎﻉ‬

‫‪ - ٤٧٠‬ﺍﳌﺪﺧﻞ ﺇﱃ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ ‪ ( ٤٥١) -‬ﺻﺤﻴﺢ‬
‫‪ - ٤٧١‬ﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ )‪ (٢٠٢٨‬ﺣﺴﻦ‬
‫‪٢٣١‬‬
 ‫ﺠﻠﹸﻮﺍ ِﺗﻠﹶﺎ ‪‬ﻭ‪‬ﺗ ‪‬ﻪ ﹶﻓِﺈ ﱠﻥ ﹶﻟ ‪‬ﻪ ﹶﺛﻮ‪‬ﺍﺑ‪‬ﺎ " ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻭﺃﺑﻮ ﻧﻌﻴﻢ‪.٤٧٢‬‬
‫‪‬ﺗ ﹾﻔِﻠﺤ‪‬ﻮ ﹶﻥ‪ ،‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬ﻌ ‪‬‬
‫‪ - ٢٠‬ﺍﳊﺮﺹ ﻋﻠﻰ ﺍﳊﻔﻆ ﻣﻦ ﺍﻟﻨﺴﻴﺎﻥ‪،‬ﺑﺎﻟﺘﻼﻭﺓ ﺍﳌﺴﺘﻤﺮﺓ‪،‬ﻭﺍﻟﺘﻜﺮﺍﺭ ﺍﻟﻴﻮﻣﻲ ﻟﻠﻤﺤﻔﻮﻇﺎﺕ‬
‫ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪،‬ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﺬﻧﻮﺏ ﻭﺍﶈﺮﻣﺎﺕ‪،‬ﻷﻥ ﺍﻟﻘﺮﺁﻥ ﻻ ﻳﺴﺘﻘﺮ ﰲ ﺍﻟﻘﻠﻮﺏ ﺍﻟﻐﺎﻓﻠﺔ‪.‬‬
‫ﺿﺖ‪ ‬ﻋﹶﻠ ‪‬ﻰ ﹸﺃﺟ‪‬ﻮ ‪‬ﺭ ﹸﺃ ‪‬ﻣﺘِﻰ ‪‬ﺣﺘ‪‬ـﻰ ﺍﹾﻟﻘﹶـﺬﹶﺍ ﹸﺓ‬
‫ﻚ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -
-‬ﻋ ِﺮ ‪‬‬
‫ﺲ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟ ٍ‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ِ‬
‫ﺏ ﹸﺃ ‪‬ﻣﺘِﻰ ﹶﻓﹶﻠ ‪‬ﻢ ﹶﺃ ‪‬ﺭ ﹶﺫ‪‬ﻧﺒ‪‬ﺎ ﹶﺃ ‪‬ﻋ ﹶﻈ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺳ‪‬ﻮ ‪‬ﺭ ٍﺓ ﻣِـ ‪‬ﻦ‬
‫ﺖ ‪‬ﻋﹶﻠ ‪‬ﻰ ﹸﺫﻧ‪‬ﻮ ‪‬‬
‫ﺿ ‪‬‬ ‫ﺠ ِﺪ ‪‬ﻭ ‪‬ﻋ ِﺮ ‪‬‬‫ﺴِ‬ ‫ﺨ ِﺮ ‪‬ﺟﻬ‪‬ﺎ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ِﻣ ‪‬ﻦ ﺍﻟﹾ ‪‬ﻤ ‪‬‬‫‪‬ﻳ ‪‬‬
‫ﺴ‪‬ﻴﻬ‪‬ﺎ «‪.‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺃﺑﻮ ﺩﺍﻭﺩ‪.٤٧٣‬‬ ‫ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ﹶﺃ ‪‬ﻭ ﺁ‪‬ﻳ ٍﺔ ﺃﹸﻭِﺗ‪‬ﻴﻬ‪‬ﺎ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﹸﺛ ‪‬ﻢ ‪‬ﻧ ِ‬
‫ﺐ ﺍ ِﻹِﺑ ِﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌ ﱠﻘﹶﻠ ِﺔ‪ِ،‬ﺇ ﹾﻥ‬
‫ﺐ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ﹶﻛﺼ‪‬ﺎ ِﺣ ِ‬
‫ﷲ
‪،‬ﻗﹶﺎ ﹶﻝ‪ِ:‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻣﹶﺜ ﹸﻞ ﺻ‪‬ﺎ ِﺣ ِ‬ ‫ﻭ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﺖ‪ ".‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.٤٧٤‬‬
‫ﺴ ﹶﻜﻬ‪‬ﺎ‪ ،‬ﻭِﺇ ﹾﻥ ﹶﺃ ﹾﻃﹶﻠ ﹶﻘﻬ‪‬ﺎ ﹶﺫ ‪‬ﻫ‪‬ﺒ ‪‬‬
‫ﻋ‪‬ﺎ ‪‬ﻫ ‪‬ﺪ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﹶﺃ ‪‬ﻣ ‪‬‬
‫‪-٢١‬ﺍﻟﺪﻋﺎﺀ ﺑﻌﺪ ﻛﻞ ﺗﻼﻭﺓ ﲟﺎ ﻳﺘﻨﺎﺳﺐ ﻭﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺗﻼﻫﺎ‪،‬ﻭﻳﺘﺄﻛﺪ ﺍﻟﺪﻋﺎﺀ ﺑﻌـﺪ ﺧـﺘﻢ‬
‫ﺤ ﹶﻜ ِﻢ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹶﻞ ِﺇﹶﻟ ‪‬ﻲ ‪‬ﻣﺠ‪‬ﺎ ِﻫ ‪‬ﺪ‪ ،‬ﻭ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﹸﺓ ﺑ‪‬ـ ‪‬ﻦ ﹶﺃﺑِـﻲ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﻬﻮ ﻣﻈﻨﺔ ﺍﻻﺳﺘﺠﺎﺑﺔ‪ ،‬ﻋ ِﻦ ﺍﹾﻟ ‪‬‬
‫ﺏ ِﻋ‪‬ﻨ ‪‬ﺪ‬
‫ﺴ‪‬ﺘﺠ‪‬ﺎ ‪‬‬
‫ﺨِﺘ ‪‬ﻢ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻳﻘﹶﺎ ﹸﻝ‪ِ ":‬ﺇ ﱠﻥ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ َﺀ ‪‬ﻳ ‪‬‬
‫ﻚ ﹶﺃﻧ‪‬ﺎ ‪‬ﻧﺮِﻳ ‪‬ﺪ ﹶﺃ ﹾﻥ ‪‬ﻧ ‪‬‬
‫ﹸﻟﺒ‪‬ﺎ‪‬ﺑ ﹶﺔ‪،‬ﻗﹶﺎﻟﹶﺎ‪ِ:‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ِﺇﻟﹶ‪‬ﻴ ‪‬‬
‫‪٤٧٥‬‬
‫ﺕ"‬‫‪‬ﺧ‪‬ﺘ ِﻢ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ‪،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﻓﹶ ‪‬ﺮﻏﹸﻮﺍ ِﻣ ‪‬ﻦ ‪‬ﺧ‪‬ﺘ ِﻢ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ‪‬ﺩ ‪‬ﻋﻮ‪‬ﺍ ِﺑ ‪‬ﺪ ‪‬ﻋﻮ‪‬ﺍ ٍ‬
‫‪٤٧٦‬‬
‫ﺴ‪‬ﺘﺠ‪‬ﺎ‪‬ﺑ ﹲﺔ "‬
‫ﺲ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﻗﹶﺎ ﹶﻝ‪ ":‬ﻣ ‪‬ﻊ ﹸﻛ ﱢﻞ ‪‬ﺧ‪‬ﺘ ‪‬ﻤ ٍﺔ ‪‬ﺩ ‪‬ﻋ ‪‬ﻮ ﹲﺓ ‪‬ﻣ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ٍ‬
‫ﻀ ٍﺔ ﹶﻓﻠﹶـ ‪‬ﻪ ‪‬ﺩﻋ‪‬ـ ‪‬ﻮ ﹲﺓ‬
‫ﺻﻠﱠﻰ ﺻ‪‬ﻼ ﹶﺓ ﹶﻓﺮِﻳـ ‪‬‬ ‫ﺽ ﺑﻦ ﺳ‪‬ﺎ ِﺭ‪‬ﻳ ﹶﺔ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪ ":‬ﻣﻦ‪ ‬‬ ‫ﻭ ‪‬ﻋ ِﻦ ﺍﹾﻟ ِﻌ ‪‬ﺮﺑ‪‬ﺎ ِ‬
‫‪٤٧٧‬‬
‫ﺴ‪‬ﺘﺠ‪‬ﺎ‪‬ﺑ ﹲﺔ"‬
‫ﺴ‪‬ﺘﺠ‪‬ﺎ‪‬ﺑ ﹲﺔ‪ ،‬ﻭﻣ‪ ‬ﻦ ‪‬ﺧ‪‬ﺘ ‪‬ﻢ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﹶﻓﹶﻠ ‪‬ﻪ ‪‬ﺩ ‪‬ﻋ ‪‬ﻮ ﹲﺓ ‪‬ﻣ ‪‬‬
‫‪‬ﻣ ‪‬‬

‫‪ - ٤٧٢‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ ( ١٨٥٢)(٣٨٨ / ٣) -‬ﻭﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻷﰊ ﻧﻌﻴﻢ ‪ (٤٨١٩)(١٩١٧ / ٤) -‬ﺿﻌﻴﻒ‬

‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ‪:‬ﻗﻮﻟﻪ‪:‬ﺗﻐﻨﻮﻩ‪،‬ﻳﻘﻮﻝ‪:‬ﺍﺟﻌﻠﻮﻩ ﻏﻨﺎﻛﻢ ﻣﻦ ﺍﻟﻔﻘﺮ‪،‬ﻭﻻ ﺗﻌﺪﻭﺍ ﺍﻹﻗﻼﻝ ﻣﻌﻪ ﻓﻘﺮﺍ ‪ .‬ﻭﻗﻮﻟﻪ‪:‬ﺗﻘﻨﻮﻩ‪،‬ﻳﻘﻮﻝ‪:‬ﺍﻗﺘﻨـﻮﻩ ﻛﻤـﺎ‬
‫ﺗﻘﺘﻨﻮﻥ ﺍﻷﻣﻮﺍﻝ‪،‬ﻭﺍﺟﻌﻠﻮﻩ ﻣﺎﻟﻜﻢ ‪.‬‬
‫‪ - ٤٧٣‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ -‬ﺍﳌﻜﱰ ‪ ( ٤٦١) -‬ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٣١٦٦) -‬ﺣﺴﻦ ‪-‬ﺍﻟﻘﺬﺍﺓ‪:‬ﻣـﺎ ﻳﻘـﻊ ﰱ ﺍﻟﻌـﲔ‬
‫ﻭﺍﻟﺸﺮﺍﺏ ﻣﻦ ﻏﺒﺎﺭ ﻭﻭﺳﺦ‬
‫‪ - ٤٧٤‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ ( ١٨٧٥) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪- (٧٦٤) (٤١ / ٣) -‬ﺍﳌﻌﻘﻠﺔ‪:‬ﺍﳌﺮﺑﻮﻃﺔ ﺑﺎﳊﺒﺎﻝ‬
‫‪ - ٤٧٥‬ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻰ‪ -‬ﺍﳌﻜﱰ ‪ (٣٥٤٦) -‬ﻭﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ ( ١٩٠٩)(٤٢٢ / ٣) -‬ﺻﺤﻴﺢ‬
‫ﻒ‬ ‫‪ - ٤٧٦‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ ( ١٩٢٠-١٩١٩) (٤٣٤ / ٣) -‬ﻓِﻲ ِﺇ ‪‬ﺳﻨ‪‬ﺎ ِﺩ ِﻩ ‪‬‬
‫ﺿ ‪‬ﻌ ‪‬‬
‫‪ - ٤٧٧‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ‪ ( ١٥٠٥٠) (١٧٩ / ١٣) -‬ﺿﻌﻴﻒ‬
‫‪٢٣٢‬‬
‫ﻚ‪،‬ﻛﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ ﺧ‪‬ﺘ ‪‬ﻢ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ‪‬ﺟ ‪‬ﻤ ‪‬ﻊ ﹶﺃ ‪‬ﻫﻠﹶـ ‪‬ﻪ ‪‬ﻭ ‪‬ﻭﹶﻟ ‪‬ﺪ ‪‬ﻩ‪،‬ﻓﹶـ ‪‬ﺪﻋ‪‬ﺎ ﹶﻟﻬ‪‬ـ ‪‬ﻢ ‪".‬‬
‫ﺲ ﺑﻦ ﻣ‪‬ﺎِﻟ ٍ‬
‫ﺖ‪،‬ﹶﺃ ﱠﻥ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﺛﹶﺎِﺑ ٍ‬
‫‪٤٧٨‬‬
‫ﺍﻟﻄﱪﺍﱐ‬
‫‪ -٢٢‬ﻳﺴﻦ ﺇﺫﺍ ﻓﺮﻍ ﻣﻦ ﺍﳋﺘﻤﺔ ﺃﻥ ﻳﺸﺮﻉ ﰲ ﺧﺘﻤﺔ ﺟﺪﻳﺪﺓ ﻣﺒﺎﺷﺮﺓ ﻟﻴﻜـﻮﻥ ﻣﺘﻮﺍﺻـﻞ‬
‫ﺍﻟﻘﺮﺍﺀﺓ ﺩﻭﻥ ﻓﺘﺮﺓ ﺃﻭ ﻣﻬﻠﺔ ﺃﻭ ﺗﻘﺎﻋﺲ ﺑﻌﺪ ﺍﳋﺘﻤﺔ‪..‬‬
‫ﺐ ِﺇﻟﹶﻰ ﺍﻟﻠﱠـ ِﻪ ﻗﹶـﺎ ﹶﻝ » ﺍﹾﻟﺤ‪‬ـﺎ ﱡﻝ‬ ‫ﻯ ﺍﹾﻟﻌ‪ ‬ﻤ ِﻞ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺱ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ‪‬‬ ‫ﻓ ‪‬ﻌ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﺏ ﻣِ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ِﻝ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ِﺇﻟﹶﻰ ﺁ ِﺧ ِﺮ ِﻩ ﹸﻛﱠﻠﻤ‪‬ﺎ‬
‫ﻀ ِﺮ ‪‬‬‫ﺤ ﹸﻞ ﻗﹶﺎ ﹶﻝ » ﺍﻟﺬﻱ ‪‬ﻳ ‪‬‬ ‫ﺤ ﹸﻞ «‪.‬ﻗﹶﺎ ﹶﻝ ‪‬ﻭﻣ‪‬ﺎ ﺍﹾﻟﺤ‪‬ﺎ ﱡﻝ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ‪‬ﺗ ِ‬‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ‪‬ﺗ ِ‬
‫ﺤ ﹶﻞ «‪.‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ‪.٤٧٩‬‬ ‫‪‬ﺣ ﱠﻞ ﺍ ‪‬ﺭ‪‬ﺗ ‪‬‬
‫ﻭﻧﻠﺤﻆ ﻣﻦ ﺍﻟﻌﺮﺽ ﺍﻟﺴﺎﺑﻖ ﺃﻥ ﺗﻠﻚ ﺍﻵﺩﺍﺏ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﳍﺎ ﺃﳘﻴﺘﻬﺎ ﰲ ﺗﻨﺸﺌﺔ ﺍﻟﻨﻔﻮﺱ ﺍﳌﺆﻣﻨﺔ‬
‫ﻋﻠﻰ ﺍﳋﻠﻖ ﺍﻟﻘﻮﱘ ﺍﻟﺬﻱ ﻳﻘﺘﻀﻴﻪ ﺍﻟﺘﻤﺴﻚ ﺑﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ ﻓﺎﻹﺳﻼﻡ ﻳﺒﻐﻲ ﻟﻠﻨﻔﺲ ﺍﳌﺆﻣﻨـﺔ ﺃﻥ‬
‫ﺗﻜﻮﻥ ﻣﻬﺬﺑﺔ ﻣﺼﻮﻧﺔ ﻣﻦ ﻛﻞ ﺃﺳﺒﺎﺏ ﺍﻷﻣﺮﺍﺽ‪،‬ﺑﻌﻴﺪﺓ ﻋﻦ ﻛﻞ ﺃﻟﻮﺍﻥ ﺍﻟﻌﻴﻮﺏ ﺍﻟﻨﻔـﺴﻴﺔ‪،‬ﻣﻦ‬
‫ﺃﺟﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺴﻠﻢ ﺫﺍ ﺧﻠﻖ ﻛﺮﱘ‪،‬ﻭﺃﻥ ﺗﻜﻮﻥ ﻧﻔﺴﻪ ﺧﻴ‪‬ﺮﺓ ﻃﻴﺒﺔ ﻣﻄﻤﺌﻨﺔ‪.‬ﻭﻋﻠﻴﻪ ﻳﺒﻐـﻲ ﺃﻥ‬
‫ﻼ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪،‬ﳌﺎ ﳍﺎ ﻣﻦ ﺗﺄﺛﲑ ﻛﺒﲑ ﰲ ﺗﺸﻜﻴﻞ‬‫ﺗﻜﻮﻥ ﺍﻵﺩﺍﺏ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺃﺻ ﹰ‬
‫ﺷﺨﺼﻴﺔ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺴﻠﻢ‪،‬ﺷﺨﺼﻴﺔ ﲰﺎ‪‬ﺎ ﺍﻟﻮﻗﺎﺭ ﻭﺍﳍﻴﺒﺔ‪،‬ﻭﺍﻻﻋﺘﺪﺍﻝ ﻭﻗﻮﺓ ﺍﻟﺸﺨﺼﻴﺔ ﻓﺎﳋﻠﻖ ﰲ‬
‫ﺍﻹﺳﻼﻡ ﻫﻮ ﺳﺒﻴﻞ ﺍﻻﺭﺗﻘﺎﺀ ﺑﺎﳌﺴﻠﻢ ﺇﱃ ﻣﺪﺍﺭﺝ ﺍﻟﻜﻤﺎﻝ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ – ﺍﳌﺒﺎﺩﺉ ﺍﻟﺼﺤﻴﺤﺔ ﰲ ﺗﺮﺑﻴﺔ ﺍﻟﻮﻟﺪ ﻋﻠـﻰ ﺍﳋﻠـﻖ ﺍﻟﻘﻮﱘ‪،‬ﻭﺍﻟﺸﺨـﺼﻴﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺘﻤﻴﺰﺓ‪:‬‬
‫ﻻ ﺷﻚ ﺃﻥ ﺍﻟﺮﺳﻮﻝ  ﻗﺪ ﻭﺿﺢ ﻟﻶﺑﺎﺀ ﻭﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﳌﺮﺑﲔ ﲨﻴﻌﹰﺎ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ‪،‬ﻭﺍﳌﺒـﺎﺩﺉ‬
‫ﺍﻟﺼﺤﻴﺤﺔ ﰲ ﺗﺮﺑﻴﺔ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﺍﳋﻠﻖ ﺍﻟﻘﻮﱘ‪،‬ﻭﺍﻟﺸﺨﺼﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺘﻤﻴﺰﺓ‪...‬‬
‫ﻭﺇﻟﻴﻜﻢ ﺃﻫﻢ ﺑﻨﻮﺩ ﻫﺬﺍ ﺍﳌﻨﻬﺞ‪،‬ﻭﺃﻣﻴﺰ ﻫﺎﺗﻴﻚ ﺍﳌﺒﺎﺩﺉ‪:‬‬
‫‪ -١‬ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﺘﺸﺒﻪ ﻭﺍﻟﺘﻘﻠﻴﺪ ﺍﻷﻋﻤﻰ‪:‬‬
‫ﺏ‬
‫ﺸﻮ‪‬ﺍ ِﺭ ‪‬‬
‫ﲔ‪ ،‬ﻭﱢﻓﺮ‪‬ﻭﺍ ﺍﻟﱢﻠﺤ‪‬ﻰ‪ ،‬ﻭﹶﺃ ‪‬ﺣﻔﹸﻮﺍ ﺍﻟـ ‪‬‬
‫ﺸ ِﺮ ِﻛ ‪‬‬ ‫‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﻗﹶﺎ ﹶﻝ » ﺧ‪‬ﺎِﻟﻔﹸﻮﺍ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻀ ﹶﻞ ﹶﺃ ‪‬ﺧ ﹶﺬ ‪‬ﻩ‪. ٤٨٠‬‬
‫ﺤ‪‬ﻴِﺘ ِﻪ‪،‬ﹶﻓﻤ‪‬ﺎ ﹶﻓ ‪‬‬
‫ﺾ ‪‬ﻋﻠﹶﻰ ِﻟ ‪‬‬ ‫« ‪ .‬ﻭﻛﹶﺎ ﹶﻥ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮ‪ِ ‬ﺇﺫﹶﺍ ‪‬ﺣ ‪‬ﺞ ﹶﺃ ِﻭ ﺍ ‪‬ﻋ‪‬ﺘ ‪‬ﻤ ‪‬ﺮ ﹶﻗ‪‬ﺒ ‪‬‬

‫‪ - ٤٧٨‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ‪ (٦٧٣) (٢٩١ / ١) -‬ﺻﺤﻴﺢ‬

‫‪ - ٤٧٩‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٣٢٠٠) -‬ﺿﻌﻴﻒ‬
‫‪٢٣٣‬‬
‫ﺏ ‪‬ﻭﹶﺃ ‪‬ﺭﺧ‪‬ﻮﺍ ﺍﻟﱢﻠﺤ‪‬ـﻰ ﺧ‪‬ـﺎِﻟﻔﹸﻮﺍ‬
‫ﺸﻮ‪‬ﺍ ِﺭ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -
-‬ﺟﺰ‪‬ﻭﺍ ﺍﻟ ‪‬‬
‫‪٤٨١‬‬
‫ﺱ «‪.‬‬ ‫ﺍﹾﻟ ‪‬ﻤﺠ‪‬ﻮ ‪‬‬
‫ﺸ‪‬ﺒ ‪‬ﻪ‬
‫ﺲ ِﻣﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﺗ‪‬ـ ‪‬‬
‫ﺐ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﺟ ‪‬ﺪ ِﻩ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ -
-‬ﻗﹶﺎ ﹶﻝ » ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ‪‬ﺷ ‪‬ﻌ‪‬ﻴ ٍ‬
‫ﺴﻠِﻴ ‪‬ﻢ‬‫ﺴﻠِﻴ ‪‬ﻢ ﺍﹾﻟ‪‬ﻴﻬ‪‬ﻮ ِﺩ ﺍ ِﻹﺷ‪‬ـﺎ ‪‬ﺭ ﹸﺓ ﺑِﺎ َﻷﺻ‪‬ـﺎِﺑ ِﻊ ‪‬ﻭﺗ‪‬ـ ‪‬‬
‫ﺸ‪‬ﺒﻬ‪‬ﻮﺍ ﺑِﺎﹾﻟ‪‬ﻴﻬ‪‬ﻮ ِﺩ ‪‬ﻭ ﹶﻻ ﺑِﺎﻟ‪‬ﻨﺼ‪‬ﺎﺭ‪‬ﻯ ﹶﻓِﺈ ﱠﻥ ‪‬ﺗ ‪‬‬
‫ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮﻧ‪‬ﺎ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﻒ «‪.٤٨٢‬‬ ‫ﺍﻟ‪‬ﻨﺼ‪‬ﺎﺭ‪‬ﻯ ﺍ ِﻹﺷ‪‬ﺎ ‪‬ﺭ ﹸﺓ ﺑِﺎ َﻷ ﹸﻛ ‪‬‬
‫ﺸ‪‬ﺒ ‪‬ﻪ ِﺑ ﹶﻘ ‪‬ﻮ ٍﻡ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ «‪.٤٨٣‬‬
‫ﻭ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -
-‬ﻣ ‪‬ﻦ ‪‬ﺗ ‪‬‬
‫ﺴﻨ‪‬ﺎ‬
‫ﺱ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺴ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﺣ ﹶﺬ‪‬ﻳ ﹶﻔ ﹶﺔ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -
-‬ﹶﻻ ‪‬ﺗﻜﹸﻮﻧ‪‬ﻮﺍ ِﺇ ‪‬ﻣ ‪‬ﻌ ﹰﺔ ‪‬ﺗﻘﹸﻮﻟﹸﻮ ﹶﻥ ِﺇ ﹾﻥ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﻼ‬
‫ﺴﻨ‪‬ﻮﺍ ‪‬ﻭِﺇ ﹾﻥ ﹶﺃﺳ‪‬ـﺎﺀُﻭﺍ ﻓﹶـ ﹶ‬ ‫ﺤِ‬ ‫ﺱ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬‬
‫ﺴ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺴ ﹸﻜ ‪‬ﻢ ِﺇ ﹾﻥ ﹶﺃ ‪‬ﺣ ‪‬‬
‫‪‬ﻭِﺇ ﹾﻥ ﹶﻇﹶﻠﻤ‪‬ﻮﺍ ﹶﻇﹶﻠ ‪‬ﻤﻨ‪‬ﺎ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﻭ ﱢﻃﻨ‪‬ﻮﺍ ﹶﺃ‪‬ﻧ ﹸﻔ ‪‬‬
‫‪٤٨٤‬‬
‫‪‬ﺗ ﹾﻈِﻠﻤ‪‬ﻮﺍ «‪.‬‬
‫ﻭﻋﻠﻴﻚ ‪ -‬ﺃﻳﻬﺎ ﺍﻟﻘﺎﺭﺉ ‪ -‬ﺃﻥ ﲤﻴﺰ ﺑﲔ ﺃﻣﺮﻳﻦ ﻓﻴﻤﺎ ﻧﺄﺧﺬ ﻣﻦ ﻋﻨﺪ ﻏﲑﻧﺎ ﻭﻓﻴﻤﺎ ﻧﺪﻉ‪:‬‬
‫ﺍﻷﻭﻝ ‪ -‬ﺍﳉــﻮﺍﺯ‪:‬ﻭﺫﻟــﻚ ﺍﺳــﺘﻤﺪﺍﺩ ﺍﻟﻌﻠــﻢ ﺍﳌﻔﻴﺪ‪،‬ﻭﺍﳊــﻀﺎﺭﺓ ﺍﻟﻨﺎﻓﻌــﺔ ﻛﻌﻠــﻢ‬
‫ﺍﻟﻄﺐ‪،‬ﻭﺍﳍﻨﺪﺳﺔ‪،‬ﻭﺍﻟﻔﻴﺰﻳﺎﺀ‪،‬ﻭﺍﻟﻜﻴﻤﻴﺎﺀ‪،‬ﻭﻭﺳﺎﺋﻞ ﺍﳊﺮﺏ‪،‬ﻭﺣﻘﺎﺋﻖ ﺍﳌﺎﺩﺓ‪،‬ﻭﺃﺳﺮﺍﺭ ﺍﻟﺬﺭﺓ‪..‬ﻭﻏﲑﻫﺎ‬
‫ﻣﻦ ﺍﳊﻀﺎﺭﺍﺕ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﺎﻓﻌﺔ ﻟﻜﻮ‪‬ﺎ ﺗﺪﺧﻞ ﰲ ﻣﻔﻬﻮﻡ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻓﻴﻤـﺎ‬
‫ﺐ‬
‫ﺤ ‪‬‬
‫ﷲ ‪‬ﻳ ِ‬
‫ﺴِﻠ ٍﻢ‪،‬ﻭ‪‬ﺍ ُ‬
‫ﻀ ﹲﺔ ‪‬ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ‪‬ﻣ ‪‬‬
‫ﺐ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﹶﻓﺮِﻳ ‪‬‬
‫ﻚ‪،‬ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﻗﹶﺎ ﹶﻝ‪ ":‬ﹶﻃﹶﻠ ‪‬‬
‫ﺲ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟ ٍ‬
‫ﺭﻭﻱ ‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ِ‬
‫‪٤٨٥‬‬
‫ِﺇﻏﹶﺎﹶﺛ ﹶﺔ ﺍﻟﻠ ‪‬ﻬﻔﹶﺎ ِﻥ "‬
‫‪٤٨٦‬‬
‫ﺤﻜﹾ ‪‬ﻤ ﹸﺔ ﺿ‪‬ﺎﱠﻟ ﹸﺔ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣ ِﻦ ‪‬ﻳ ﹾﺄ ‪‬ﺧ ﹸﺬﻫ‪‬ﺎ ﺇﺫﹶﺍ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪﻫ‪‬ﺎ‪.‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﻌِﻴ ِﺪ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ‪‬ﺑ ‪‬ﺮ ‪‬ﺩ ﹶﺓ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻛﹶﺎ ﹶﻥ ‪‬ﻳﻘﹶﺎ ﹶﻝ‪:‬ﺍﹾﻟ ِ‬

‫‪ - ٤٨٠‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٥٨٩٢) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪(٦٢٥) -‬‬

‫‪ - ٤٨١‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٦٢٦) -‬‬
‫‪ - ٤٨٢‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٢٩١١) -‬ﺣﺴﻦ‬
‫‪ - ٤٨٣‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ -‬ﺍﳌﻜﱰ ‪ (٤٠٣٣) -‬ﺻﺤﻴﺢ‬
‫‪ - ٤٨٤‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٢١٣٨) -‬ﺣﺴﻦ‬
‫ﺍﻹﻣﻌﺔ‪:‬ﺍﻟﺬﻯ ﻻ ﺭﺃﻯ ﻟﻪ ﻭﻻ ﻋﺰﻡ ‪-‬ﻭﻃﻨﻮﺍ‪:‬ﻭﻃﻦ ﻧﻔﺴﻪ ﺇﺫﺍ ﲪﻠﻬﺎ ﻋﻠﻰ ﺍﻟﺸﻰﺀ ﻓﺘﺤﻤﻠﺖ ﻭﺫﻟﺖ ﻟﻪ‬
‫‪ - ٤٨٥‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ ( ١٥٤٤)(١٩٤ / ٣) -‬ﺻﺤﻴﺢ ﻟﻐﲑﻩ‬
‫‪ - ٤٨٦‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪ (٣٦٨٣١) (٥١ / ١٤) -‬ﺻﺤﻴﺢ ﻣﻘﻄﻮﻉ‬
‫‪٢٣٤‬‬
‫ﺨ‪‬ﻴ ِﻞ ‪‬ﺗ ‪‬ﺮ ِﻫﺒ‪‬ﻮ ﹶﻥ‬
‫ﻁ ﺍﹾﻟ ‪‬‬
‫ﻭﰲ ﻋﻤﻮﻡ ﻗﻮﻟﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ }:‬ﻭﹶﺃ ِﻋ ‪‬ﺪﻭﹾﺍ ﹶﻟﻬ‪‬ﻢ ﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄ ‪‬ﻌﺘ‪‬ﻢ ﻣ‪‬ﻦ ﻗﹸ ‪‬ﻮ ٍﺓ ‪‬ﻭﻣِﻦ ‪‬ﺭﺑ‪‬ﺎ ِ‬
‫ِﺑ ِﻪ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭ ﺍﻟﹼﻠ ِﻪ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭ ﹸﻛ ‪‬ﻢ ﻭ‪‬ﺁ ‪‬ﺧﺮِﻳ ‪‬ﻦ ﻣِﻦ ﺩ‪‬ﻭِﻧ ِﻬ ‪‬ﻢ ﹶﻻ ‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻤ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ﺗ‪‬ﻨ ِﻔﻘﹸﻮﹾﺍ ﻣِﻦ ﺷ‪‬ـ ‪‬ﻲ ٍﺀ‬
‫ﻑ ِﺇﹶﻟ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻭﺃﹶﻧ‪‬ﺘ ‪‬ﻢ ﹶﻻ ‪‬ﺗ ﹾﻈﹶﻠﻤ‪‬ﻮ ﹶﻥ{ )‪ (٦٠‬ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ‬ ‫ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﹼﻠ ِﻪ ‪‬ﻳ ‪‬ﻮ ‪‬‬
‫ﺍﻟﺜﺎﱐ ‪ -‬ﺍﻟﺘﺤﺮﱘ‪:‬ﻭﺫﻟﻚ ﰲ ﺗﻘﻠﻴﺪ ﺍﻟـﺴﻠﻮﻙ‪،‬ﻭﺍﻷﺧﻼﻕ‪،‬ﻭﺍﻟﻌﺎﺩﺍﺕ‪،‬ﻭﺍﻟﺘﻘﺎﻟﻴﺪ‪،‬ﻭﲨﻴﻊ ﺍﳌﻈـﺎﻫﺮ‬
‫ﺍﻷﺟﻨﺒﻴﺔ ﻋﻨﺎ‪،‬ﻭﺍﻷﻭﺿﺎﻉ ﺍﳌﻨﺎﻓﻴﺔ ﳋﺼﺎﺋﺺ ﺃﻣﺘﻨﺎ‪،‬ﻭﻣﻘﻮﻣﺎﺕ ﺃﺧﻼﻗﻨﺎ‪..‬ﻟﻜﻮ‪‬ﺎ ﺗﺆﺩﻱ ﺇﱃ ﻓﻘﺪﺍﻥ‬
‫ﺍﻟﺬﺍﺕ‪،‬ﻭﺫﻭﺑﺎﻥ ﺍﻟﺸﺨﺼﻴﺔ‪،‬ﻭﻫﺰﳝﺔ ﺍﻟﺮﻭﺡ ﻭﺍﻹﺭﺍﺩﺓ‪،‬ﻭﻧﻜﺴﺔ ﺍﻟﻔﻀﻴﻠﺔ ﻭﺍﻷﺧﻼﻕ‪.‬‬
‫‪ -٢‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻻﺳﺘﻐﺮﺍﻕ ﰲ ﺍﻟﺘﻨﻌﻢ‪:‬‬
‫ﺲ ﻣِـ ‪‬ﻦ‬ ‫ﺤ ‪‬ﻦ ِﺑﹶﺄ ﹾﺫ ‪‬ﺭﺑِﻴﺠ‪‬ﺎ ﹶﻥ ﻳ‪‬ﺎ ‪‬ﻋ‪‬ﺘ‪‬ﺒ ﹶﺔ ‪‬ﺑ ‪‬ﻦ ﹶﻓ ‪‬ﺮﹶﻗ ٍﺪ ِﺇ‪‬ﻧ ‪‬ﻪ ﻟﹶـ‪‬ﻴ ‪‬‬
‫ﺐ ِﺇﹶﻟ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ  ‪‬ﻭ‪‬ﻧ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ﺃﹶﺑِﻰ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ﻗﹶﺎ ﹶﻝ ﹶﻛ‪‬ﺘ ‪‬‬
‫ﺸ‪‬ﺒ ‪‬ﻊ ِﻣ‪‬ﻨ ‪‬ﻪ ﻓِﻰ‬
‫ﲔ ﻓِﻰ ِﺭﺣ‪‬ﺎِﻟ ِﻬ ‪‬ﻢ ِﻣﻤ‪‬ﺎ ‪‬ﺗ ‪‬‬ ‫ﺴِﻠ ِﻤ ‪‬‬‫ﻚ ﹶﻓﹶﺄ ‪‬ﺷِﺒ ِﻊ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻚ ‪‬ﻭ ﹶﻻ ِﻣ ‪‬ﻦ ﹶﻛﺪ‪ ‬ﹸﺃ ‪‬ﻣ ‪‬‬ ‫ﹶﻛ ‪‬ﺪ ‪‬ﻙ ‪‬ﻭ ﹶﻻ ِﻣ ‪‬ﻦ ﹶﻛ ‪‬ﺪ ﹶﺃﺑِﻴ ‪‬‬
‫ﺤﺮِﻳ ِﺮ ﹶﻓِﺈ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ -
-‬ﻧﻬ‪‬ﻰ ﻋ‪‬ـ ‪‬ﻦ‬ ‫ﺱ ﺍﹾﻟ ‪‬‬ ‫ﺸ ‪‬ﺮ ِﻙ ‪‬ﻭﻟﹶﺒ‪‬ﻮ ‪‬‬‫ﻯ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﻟ ‪‬‬
‫ﻚ ‪‬ﻭِﺇﻳ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﻭ‪‬ﺍﻟ‪‬ﺘ‪‬ﻨ ‪‬ﻌ ‪‬ﻢ ‪‬ﻭ ِﺯ ‪‬‬
‫‪‬ﺭ ‪‬ﺣِﻠ ‪‬‬
‫ﺴﺒ‪‬ﺎ‪‬ﺑ ﹶﺔ‬
‫ﺻ‪‬ﺒ ‪‬ﻌ‪‬ﻴ ِﻪ ﺍﹾﻟ ‪‬ﻮ ‪‬ﺳﻄﹶﻰ ﻭ‪‬ﺍﻟـ ‪‬‬ ‫ﺤﺮِﻳ ِﺮ‪.‬ﻗﹶﺎ ﹶﻝ » ِﺇ ﱠﻻ ‪‬ﻫ ﹶﻜﺬﹶﺍ «‪ .‬ﻭ ‪‬ﺭﹶﻓ ‪‬ﻊ ﹶﻟﻨ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ -
-‬ﺇ ‪‬‬ ‫ﺱ ﺍﹾﻟ ‪‬‬
‫ﹶﻟﺒ‪‬ﻮ ِ‬
‫‪٤٨٧‬‬
‫ﺿ ‪‬ﻤ ‪‬ﻬﻤ‪‬ﺎ "‬
‫‪‬ﻭ ‪‬‬
‫ﺲ ﻣِـ ‪‬ﻦ‬
‫ﺤ ‪‬ﻦ ِﺑﹶﺄ ﹾﺫ ‪‬ﺭﺑِﻴﺠ‪‬ﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻊ ‪‬ﻋ‪‬ﺘ‪‬ﺒ ﹶﺔ ‪‬ﺑ ِﻦ ﹶﻓ ‪‬ﺮﹶﻗ ٍﺪ ﹶﺃ‪‬ﻧ ‪‬ﻪ‪:‬ﻟﹶـ‪‬ﻴ ‪‬‬ ‫ﺐ ِﺇﹶﻟ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻛ‪‬ﺘ ‪‬‬
‫ﺸ‪‬ﺒ ‪‬ﻊ ﻓِـﻲ‬
‫ﲔ ﻓِﻲ ِﺭﺣ‪‬ﺎِﻟ ِﻬ ‪‬ﻢ ﹶﻛﻤ‪‬ﺎ ‪‬ﺗ ‪‬‬ ‫ﺴِﻠ ِﻤ ‪‬‬
‫ﺕ‪ ،‬ﻭﹶﺃ ‪‬ﺷِﺒ ‪‬ﻊ ‪‬ﻳ ‪‬ﻌﻨِﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺙ ‪‬ﻣﺮ‪‬ﺍ ٍ‬ ‫ﻚ‪،‬ﻗﹶﺎﹶﻟﻬ‪‬ﺎ ﹶﺛﻠﹶﺎ ﹶ‬ ‫ﹶﻛ ‪‬ﺪ ‪‬ﻙ ‪‬ﻭﻟﹶﺎ ﹶﻛ ‪‬ﺪ ﹶﺃﺑِﻴ ‪‬‬
‫ﺽ‬
‫ﺐ ﻭ‪‬ﺍ ‪‬ﺭﻣ‪‬ﻮﺍ ﺍﹾﻟﹶﺄ ﹾﻏﺮ‪‬ﺍ ‪‬‬
‫ﺕ ﻭ‪‬ﹶﺃﹾﻟﻘﹸﻮﺍ ﺍﻟ ‪‬ﺮ ﹶﻛ ‪‬‬
‫ﺴﺮ‪‬ﺍﻭِﻳﻠﹶﺎ ِ‬‫ﻑ ‪‬ﻭﹶﺃﹾﻟﻘﹸﻮﺍ ﺍﻟ ‪‬‬ ‫ﺨﻔﹶﺎ ‪‬‬ ‫ﻚ ﻭ‪‬ﺍ‪‬ﺗ ِﺰﺭ‪‬ﻭﺍ ﻭ‪‬ﺍ ‪‬ﺭ‪‬ﺗﺪ‪‬ﻭﺍ ‪‬ﻭﹶﺃﹾﻟﻘﹸﻮﺍ ﺍﹾﻟ ِ‬ ‫‪‬ﺭ ‪‬ﺣِﻠ ‪‬‬
‫ﷲ
‪":‬‬ ‫ﺤﺮِﻳ ِﺮ‪،‬ﹶﻓِﺈ ﱠﻥ ‪‬ﺭﺳ‪‬ـﻮ ﹶﻝ ﺍ ِ‬ ‫ﺱ ﺍﹾﻟ ‪‬‬‫ﺸ ‪‬ﺮ ِﻙ ‪‬ﻭﹶﻟﺒ‪‬ﻮ ‪‬‬
‫ﻱ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﻟ ‪‬‬ ‫‪‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺑِﺎﹾﻟ ‪‬ﻌ ‪‬ﺮِﺑ‪‬ﻴ ِﺔ ‪‬ﻭِﺇﻳ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﻭ‪‬ﺍﻟ‪‬ﺘ‪‬ﻨ ‪‬ﻌ ‪‬ﻢ ‪‬ﻭ ِﺯ ‪‬‬
‫‪٤٨٨‬‬
‫ﺿ ‪‬ﻤﻬ‪‬ﺎ "‬
‫ﺴﺒ‪‬ﺎ‪‬ﺑ ﹶﺔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻮ ‪‬ﺳﻄﹶﻰ ‪‬ﻭ ‪‬‬
‫ﺻ‪‬ﺒ ‪‬ﻌ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﺿ ‪‬ﻊ ﹸﺃ ‪‬‬
‫ﺤﺮِﻳ ِﺮ ِﺇﻟﱠﺎ ‪‬ﻫ ﹶﻜﺬﹶﺍ ‪‬ﻭ ‪‬ﻭ ‪‬‬ ‫ﺲ ﺍﹾﻟ ‪‬‬ ‫‪‬ﻧﻬ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ﹸﻟ‪‬ﺒ ِ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻋﻨ‪‬ـ ‪‬ﻪ‪ ":‬ﹶﺫﺭ‪‬ﻭﺍ ﺍﻟﺘ‪‬ـ‪‬ﻨ ‪‬ﻌ ‪‬ﻢ‬
‫ﺏ ‪‬ﺭ ِ‬‫ﺨﻄﱠﺎ ِ‬ ‫ﻱ ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﻋﻤ‪ ‬ﺮ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ﺍﻟ‪‬ﻨ ‪‬ﻬ ِﺪ ‪‬‬
‫ﺤﺮِﻳ ‪‬ﺮ ِﺇﻟﱠﺎ ﻣ‪‬ﺎ‬
‫ﺤﺮِﻳ ‪‬ﺮ؛ﹶﻓِﺈ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ
ﹶﻗ ‪‬ﺪ ‪‬ﻧﻬ‪‬ﻰ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪ ":‬ﻟﹶﺎ ‪‬ﺗ ﹾﻠ‪‬ﺒﺴ‪‬ﻮﺍ ﺍﹾﻟ ‪‬‬ ‫ﺠ ِﻢ‪ ،‬ﻭِﺇﻳ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﻱ ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫‪‬ﻭ ِﺯ ‪‬‬
‫‪٤٨٩‬‬
‫ﺴﺒ‪‬ﺎ‪‬ﺑ ِﺔ " ‪.‬‬‫ﺻ‪‬ﺒ ‪‬ﻌ‪‬ﻴ ِﻪ ﺍﹾﻟ ‪‬ﻮ ‪‬ﺳﻄﹶﻰ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﻛﹶﺎ ﹶﻥ ‪‬ﻫ ﹶﻜﺬﹶﺍ "‪ ،‬ﻭﹶﺃﺷ‪‬ﺎ ‪‬ﺭ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
ِﺑِﺈ ‪‬‬

‫‪ - ٤٨٧‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٥٥٣٢) -‬‬

‫‪ - ٤٨٨‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ ( ٥٦٩٢)(٢٠٠ / ٨) -‬ﺻﺤﻴﺢ‬
‫‪ِ - ٤٨٩‬ﺣ ﹾﻠ‪‬ﻴ ﹸﺔ ﺍﹾﻟﹶﺄ ‪‬ﻭِﻟﻴ‪‬ﺎ ِﺀ )‪ ( ٣٥٦٣‬ﺻﺤﻴﺢ‬
‫‪٢٣٥‬‬
‫ﷲ‬
‫ﺚ ِﺑ ِﻪ ِﺇﻟﹶﻰ ﺍﹾﻟ‪‬ﻴ ‪‬ﻤ ِﻦ ﻗﹶﺎ ﹶﻝ‪ِ:‬ﺇﻳ‪‬ﺎ ‪‬ﻙ ﻭ‪‬ﺍﻟ‪‬ﺘ‪‬ﻨ ‪‬ﻌ ‪‬ﻢ؛ﹶﻓِﺈ ﱠﻥ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ﺍ ِ‬
‫ﷲ
ﹶﻟﻤ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ﹶ‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣﻌ‪‬ﺎ ِﺫ ‪‬ﺑ ِﻦ ‪‬ﺟ‪‬ﺒ ٍﻞ‪:‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫‪٤٩٠‬‬
‫ﲔ‪.‬‬‫ﹶﻟ‪‬ﻴﺴ‪‬ﻮﺍ ﺑِﺎﹾﻟ ‪‬ﻤ‪‬ﺘ‪‬ﻨ ‪‬ﻌ ِﻤ ‪‬‬
‫ﻕ ﺍﹾﻟ ‪‬ﻬ ‪‬ﻮ ‪‬ﺯِﻧ ‪‬ﻲ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﺁ ِﺧ ‪‬ﺮ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﺃ ‪‬ﻭﺻ‪‬ﻰ ِﺑ ِﻪ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪‬ﻣﻌ‪‬ﺎ ﹶﺫ ﺑ‪‬ـ ‪‬ﻦ ‪‬ﺟﺒ‪‬ـ ٍﻞ‬ ‫ﺴﺮ‪‬ﻭ ٍ‬ ‫ﻭﻋﻦ ‪‬ﻣﺮِﻳ ‪‬ﺢ ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬‬
‫‪٤٩١‬‬
‫ﲔ‪.‬‬
‫ﲔ ‪‬ﺑ ‪‬ﻌﹶﺜ ‪‬ﻪ ِﺇﻟﹶﻰ ﺍﹾﻟ‪‬ﻴ ‪‬ﻤ ِﻦ ﹶﺃ ﹾﻥ ﻗﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ‪ :‬ﹶﻻ ‪‬ﺗ‪‬ﺘ‪‬ﻨ ‪‬ﻌ ‪‬ﻤ ‪‬ﻦ ﹶﻓِﺈ ﱠﻥ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ﺍﻟﱠﻠ ِﻪ ﹶﻟ‪‬ﻴﺴ‪‬ﻮﺍ ﺑِﺎﹾﻟ ‪‬ﻤ‪‬ﺘ‪‬ﻨ ‪‬ﻌ ِﻤ ‪‬‬
‫ِﺣ ‪‬‬
‫ﻭﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺘﻨﻌﻢ ﻫﻮ ﺍﻻﺳﺘﻐﺮﺍﻕ ﺍﻟﺰﺍﺋﺪ ﰲ ﺍﳌﻼﺫ ﻭﺍﻟﻄﻴﺒﺎﺕ‪،‬ﻭﺍﻟﺘﻘﻠـﺐ ﺍﻟـﺪﺍﺋﻢ ﰲ ﺍﻟﻨﻌـﻴﻢ‬
‫ﻭﺍﻟﺘﺮﻑ‪..‬ﻭﻻ ﳜﻔﻰ ﻣﺎ ﰲ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻣﻦ ﺇﺧﻼﺩ ﻟﻠﺮﺍﺣﺔ‪،‬ﻭﺗﻘﺎﻋﺲ ﻋﻦ ﻭﺍﺟـﺐ ﺍﻟـﺪﻋﻮﺓ‬
‫ﻭﺍﳉﻬﺎﺩ‪،‬ﻭﺍﻧﺰﻻﻕ ﰲ ﻣﺘﺎﻫﺎﺕ ﺍﳌﻴﻮﻋﺔ ﻭﺍﻻﳓﻼﻝ‪،‬ﻭﺳﺒﺐ ﻟﺘﻔﺸﻲ ﺍﻷﺳﻘﺎﻡ ﻭﺍﻷﻣﺮﺍﺽ‪..‬‬
‫‪ -٣‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻻﺳﺘﻤﺎﻉ ﺇﱃ ﺍﳌﻮﺳﻴﻘﻰ ﻭﺍﻟﻐﻨﺎﺀ ﺍﳋﻠﻴﻊ‪:‬‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑ‪‬ﻰ ﹸﺃﻣ‪‬ﺎ ‪‬ﻣ ﹶﺔ  ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪ِ ":‬ﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ‪‬ﺑ ‪‬ﻌﹶﺜﻨِـﻲ ‪‬ﺭ ‪‬ﺣﻤ‪‬ـ ﹰﺔ ‪‬ﻭﻫ‪‬ـﺪ‪‬ﻯ‬
‫ﻒ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭﺟ‪‬ـ ﱠﻞ‬ ‫ﻑ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺰ‪‬ﺍ ِﻣ ‪‬ﲑ ‪‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺍﹾﻟﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ِﺔ‪،‬ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﻭﺛﹶﺎ ﹶﻥ‪ ،‬ﻭ ‪‬ﺣﹶﻠ ‪‬‬
‫ﺤ ‪‬ﻖ ﺍﹾﻟ ‪‬ﻤﻌ‪‬ﺎ ِﺯ ‪‬‬
‫ﲔ‪،‬ﺑ ‪‬ﻌﹶﺜﻨِﻲ ِﻟﹶﺄ ‪‬ﻣ ‪‬‬
‫ِﻟ ﹾﻠﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬
‫ﺤﻤِﻴ ِﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ‪ ،‬ﻣ ‪‬ﻐﻔﹸﻮ ‪‬ﺭ ﻟﹶـ ‪‬ﻪ‬
‫ﺨ ‪‬ﻤ ‪‬ﺮ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﻓِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ِﺇﻟﱠﺎ ‪‬ﺳﻘﹶﺎ ‪‬ﻩ ﺍﻟﱠﻠ ‪‬ﻪ ﻣِﹾﺜﹶﻠﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬‫ﺏ ﺍﻟﹾ ‪‬‬ ‫ﺸ ‪‬ﺮ ‪‬‬‫ِﺑ ِﻌ ‪‬ﺰِﺗ ِﻪ ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫‪٤٩٢‬‬
‫ﺴ ‪‬ﻪ "‬
‫ﺱ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ﹾﻘ‪‬ﻨ ‪‬ﻊ ‪‬ﻧ ﹾﻔ ‪‬‬
‫ﺏ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬ﺪ ‪‬ﻋﻬ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﻓِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ِﺇﻟﱠﺎ ‪‬ﺳ ﹶﻘ‪‬ﻴ‪‬ﺘ ‪‬ﻪ ِﺇﻳ‪‬ﺎﻫ‪‬ﺎ ﻓِﻲ ‪‬ﺣ ِﻈ ‪‬ﲑ ِﺓ ﺍﹾﻟ ﹸﻘ ‪‬ﺪ ِ‬
‫ﹶﺃ ‪‬ﻭ ‪‬ﻣ ‪‬ﻌ ﱠﺬ ‪‬‬
‫ﺍﳌﻌﺎﺯﻑ‪:‬ﺁﻻﺕ ﺍﻟﻄﺮﺏ‬
‫ﺍﻷﻭﺛﺎﻥ‪:‬ﲨﻊ ‪‬ﻭﺛﹶﻦ ﻭﻫﻮ ﺍﻟﺼﻨﻢ‪،‬ﻭﻗﻴﻞ‪:‬ﺍﻟ ‪‬ﻮﺛﹶﻦ ﻛ ﱡﻞ ﻣﺎ ﻟﹶﻪ ‪‬ﺟﺜﱠﺔ ‪‬ﻣﻌ‪‬ﻤﻮﻟﺔ ﻣﻦ ﺟ‪‬ﻮﺍﻫِﺮ ﺍﻷﺭﺽ ﺃﻭ ﻣﻦ‬
‫ﳋﺸ‪‬ﺐ ﻭﺍﳊِﺠﺎﺭﺓ‪،‬ﻛﺼ‪‬ﻮﺭﺓ ﺍﻵﺩ‪‬ﻣ ‪‬ﻲ ‪‬ﺗ ‪‬ﻌﻤ‪‬ﻞ ﻭ‪‬ﺗ‪‬ﻨﺼ‪‬ﺐ ﻓ‪‬ﺘ ‪‬ﻌﺒ‪‬ﺪ ﻭﻗﺪ ‪‬ﻳ ﹾﻄﻠﹶﻖ ﺍﻟـ ‪‬ﻮﺛﹶﻦ ﻋﻠـﻰ ﻏـﲑ‬ ‫ﺍﹶ‬
‫ﺼﻨ‪‬ﻢ‪:‬ﺍﻟﺼ‪‬ﻮﺭﺓ ﺑِﻼ ‪‬ﺟﺜﱠﺔ‬
‫ﺍﻟﺼ‪‬ﻮﺭﺓ‪،‬ﻭﺍﻟ ‪‬‬
‫ﺍﳊﻤﻴﻢ‪:‬ﺍﳌﺎﺀ ﺍﳊﺎﺭ ‪ -‬ﺣﻈﲑﺓ ﺍﻟﻘﺪﺱ‪:‬ﺍﳉﻨﺔ‬
‫ﷲ‬
‫ﻚ ﺍ َﻷ ‪‬ﺷ ‪‬ﻌ ِﺮﻳ‪‬ﺎ ﹶﻥ ‪‬ﺳ ِﻤﻌ‪‬ﺎ ‪‬ﺭﺳ‪‬ـﻮ ﹶﻝ ﺍ ِ‬
‫ﻭﻋﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ‪‬ﻦ ﹶﻏ‪‬ﻨ ٍﻢ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ﻋ‪‬ﺎ ِﻣ ٍﺮ‪ ،‬ﻭﹶﺃﺑ‪‬ﻮ ﻣ‪‬ﺎِﻟ ٍ‬
‫ﻑ‪ - ٤٩٣.‬ﺍﳊِﺮ‪:‬ﺍﻟﻔﺮﺝ‬ ‫ﺨ ‪‬ﻤ ‪‬ﺮ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﻌ‪‬ﺎ ِﺯ ‪‬‬
‫ﺤﺮِﻳ ‪‬ﺮ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺴ‪‬ﺘﺤِﻠﱡﻮ ﹶﻥ ﺍﹾﻟ ‪‬‬ ‫
‪،‬ﻳﻘﹸﻮ ﹸﻝ‪:‬ﹶﻟ‪‬ﻴﻜﹸﻮ‪‬ﻧ ‪‬ﻦ ﻓِﻲ ﹸﺃ ‪‬ﻣﺘِﻲ ﹶﺃ ﹾﻗﻮ‪‬ﺍ ‪‬ﻡ ‪‬ﻳ ‪‬‬
‫ﻭﺍﳌﻌﲎ ﻳﺴﺘﺤﻠﻮﻥ ﺍﻟﺰﻧﺎ‬

‫‪ - ٤٩٠‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -٢٢٤٥٦ (٢٢١٠٥)(٣٧٥ / ٧) -‬ﻭﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ )‪ (٢٦٦٨‬ﺻﺤﻴﺢ ﻟﻐﲑﻩ‬
‫‪ - ٤٩١‬ﻣﺴﻨﺪ ﺍﻟﺸﺎﻣﻴﲔ ‪ (١٣٩٥)(٣٠٧ / ٢) - ٣٦٠‬ﺻﺤﻴﺢ ﻟﻐﲑﻩ‬
‫‪ - ٤٩٢‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -٢٢٥٧١ (٢٢٢١٨)(٤٠٩ / ٧) -‬ﻭﺫﻡ ﺍﳌﻼﻫﻲ ‪ (٦٩)(٧١ / ١) -‬ﺿﻌﻴﻒ‬
‫‪ - ٤٩٣‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٦٧٥٤)(١٥٤ / ١٥) -‬ﻭﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٥٥٩٠) -‬ﺗﻌﻠﻴﻘﹰﺎ ﺻﺤﻴﺢ‬
‫‪٢٣٦‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻭﻋﻴﺪ ﺷﺪﻳﺪ ﻋﻠﻰ ﻣﻦ ﻳﺘﺤﻴﻞ ﰲ ﲢﻠﻴﻞ ﻣﺎ ﳛﺮﻡ ﺑﺘﻐﻴﲑ ﺍﲰـﻪ‪،‬ﻭﺃﻥ ﺍﳊﻜـﻢ‬
‫ﻳﺪﻭﺭ ﻣﻊ ﺍﻟﻌﻠﺔ‪.‬ﻭﺍﻟﻌﻠﺔ ﰲ ﲢﺮﱘ ﺍﳋﻤﺮ ﺍﻹﺳﻜﺎﺭ‪،‬ﻓﻤﻬﻤﺎ ﻭﺟﺪ ﺍﻹﺳﻜﺎﺭ ﻭﺟﺪ ﺍﻟﺘﺤﺮﱘ ﻭﻟـﻮ ﱂ‬
‫ﻳﺴﺘﻤﺮ ﺍﻻﺳﻢ‪.‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﰊ‪:‬ﻫﻮ ﺃﺻﻞ ﰲ ﺃﻥ ﺍﻷﺣﻜﺎﻡ ﺇﳕـﺎ ﺗﺘﻌﻠـﻖ ﲟﻌـﺎﱐ ﺍﻷﲰـﺎﺀ ﻻ‬
‫‪٤٩٤‬‬
‫ﺑﺄﻟﻘﺎ‪‬ﺎ‪،‬ﺭﺩﺍ ﻋﻠﻰ ﻣﻦ ﲪﻠﻪ ﻋﻠﻰ ﺍﻟﻠﻔﻆ‪.‬‬
‫ﺕ ﻭ‪‬ﺍﹾﻟﻤ‪‬ـﺰ‪‬ﺍ ِﻣ ِﲑ ﻭ‪‬ﺍﹾﻟﻌ‪‬ـﻮ ِﺩ ﻭ‪‬ﺍﻟ ﱡﻄ‪‬ﻨﺒ‪‬ـﻮ ِﺭ‬‫ﺕ ﺍﻷَْ ‪‬ﻭﺗ‪‬ـﺎ ِﺭ ﻭ‪‬ﺍﻟﻨ‪‬ﺎﻳ‪‬ـﺎ ِ‬ ‫ﺤ ‪‬ﺮ ‪‬ﻡ ﹶﻛﺬﹶﺍ ِ‬ ‫ﻑ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﻣ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤﻌ‪‬ﺎ ِﺯ ‪‬‬
‫ﺼ‪‬ﻨ ِﺞ ﻟِﻠ ‪‬ﺮﺟ‪‬ﺎﻝ ِﻋﻨ‪‬ـ ‪‬ﺪ‬
‫ﻑ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﻑ ﻣ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ﹾﻜﺮ‪‬ﻭ ‪‬ﻩ‪،‬ﻛﹶﺎﻟ ‪‬ﺪ ‪‬‬ ‫ﺠ ‪‬ﻤﹶﻠ ِﺔ ‪ ،‬ﻭ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﻌ‪‬ﺎ ِﺯ ِ‬ ‫ﺤ ‪‬ﻮﻫ‪‬ﺎ ﻓِﻲ ﺍﹾﻟ ‪‬‬ ‫ﺏ‪،‬ﻧ ‪‬‬ ‫ﻭ‪‬ﺍﻟ ‪‬ﺮﺑ‪‬ﺎ ِ‬
‫ﺤﻨ‪‬ﺎِﺑﹶﻠ ِﺔ ‪ ،‬ﻭ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﻣ‪‬ﺎ ‪‬ﻳﻜﹸﻮ ﹸﻥ ‪‬ﻣﺒ‪‬ﺎﺣ‪‬ﺎ ﹶﻛ ﹸﻄﺒ‪‬ﻮﻝ ﹶﻏ‪‬ﻴ ِﺮ ﺍﻟﱠﻠ ‪‬ﻬ ِﻮ ِﻣﺜﹾﻞ ﹸﻃﺒ‪‬ـﻮﻝ ﺍﹾﻟﻐ‪‬ـ ‪‬ﺰ ِﻭ ﹶﺃ ِﻭ‬ ‫ﺤ‪‬ﻨ ِﻔ‪‬ﻴ ِﺔ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺾ ﺍﹾﻟ ‪‬‬
‫‪‬ﺑ ‪‬ﻌ ِ‬
‫ﺤ‪‬ﻨ ِﻔ‪‬ﻴ ِﺔ ﻭ‪‬ﺍﹾﻟﻤ‪‬ﺎِﻟ ِﻜ‪‬ﻴ ِﺔ ﻭ‪‬ﺍﻟﺸ‪‬ﺎِﻓ ِﻌ‪‬ﻴ ِﺔ ‪.‬‬
‫ﺾ ﹸﻓ ﹶﻘﻬ‪‬ﺎ ِﺀ ﺍﹾﻟ ‪‬‬
‫ﺍﹾﻟﻘﹶﺎِﻓﹶﻠ ِﺔ ‪ِ .‬ﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﺑ ‪‬ﻌ ِ‬
‫ﺾ‬
‫ﻼِﻧ ِﻪ ‪ِ .‬ﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﺑ ‪‬ﻌ ِ‬
‫ﺡ ِﻹ ‪‬ﻋ ﹶ‬‫ﻑ ﻓِﻲ ﺍﻟ‪‬ﻨﻜﹶﺎ ِ‬ ‫ﺏ ﺍﻟ ‪‬ﺪ ‪‬‬‫ﻀﺮ‪ِ ‬‬ ‫ﺤﺒ‪‬ﺎ ﹶﻛ ‪‬‬‫ﺴ‪‬ﺘ ‪‬‬ ‫‪‬ﻭ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﻣ‪‬ﺎ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﺍ ‪‬ﺳِﺘ ‪‬ﻌﻤ‪‬ﺎﹸﻟ ‪‬ﻪ ‪‬ﻣ‪‬ﻨﺪ‪‬ﻭﺑ‪‬ﺎ ﹶﺃ ‪‬ﻭ ‪‬ﻣ ‪‬‬
‫‪٤٩٥‬‬
‫ﺾ‬
‫ﺠ ‪‬ﻤﹶﻠ ِﺔ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﹾﻟ‪‬ﺒ ‪‬ﻌ ِ‬
‫ﺴﺮ‪‬ﻭ ِﺭ ﻓِﻲ ﺍﹾﻟ ‪‬‬‫ﺡ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺕ ﺍﹾﻟ ﹶﻔ ‪‬ﺮ ِ‬
‫ﺡ ِﻣ ‪‬ﻦ ‪‬ﻣﻨ‪‬ﺎ ‪‬ﺳﺒ‪‬ﺎ ِ‬ ‫ﺍﹾﻟ ﹸﻔ ﹶﻘﻬ‪‬ﺎ ِﺀ‪ ،‬ﻭﻓِﻲ ﹶﻏ‪‬ﻴ ِﺮ ﺍﻟ‪‬ﻨﻜﹶﺎ ِ‬
‫ﻒ ﺍﹾﻟ ﹸﻔ ﹶﻘﻬ‪‬ﺎ ُﺀ ﻓِﻲ ‪‬ﺣ ﹾﻜ ِﻢ ﺍﹾﻟ ِﻐﻨ‪‬ﺎ ِﺀ‪:‬ﹶﻓ ِﻤ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﻗﹶﺎﻝ ِﺑ ﹶﻜﺮ‪‬ﺍ ‪‬ﻫِﺘ ِﻪ ﹶﻛﺮ‪‬ﺍ ‪‬ﻫ ﹶﺔ ‪‬ﺗ‪‬ﻨﺰِﻳ ٍﻪ‪ ،‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻣ‪‬ـ ‪‬ﻦ ﻗﹶـﺎﻝ‬
‫ﻭﺍ ‪‬ﺧ‪‬ﺘﹶﻠ ‪‬‬
‫ﻆ‬
‫ﺤ ِﺮ ِﳝ ِﻪ‪ ،‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﻗﹶﺎﻝ ﺑِﺎﻹِْﺑ‪‬ﺎ ‪‬ﺣ ِﺔ‪ ،‬ﻭ ِﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﹶﻓﺼ‪‬ﻞ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ ﹶﻘﻠِﻴﻞ ﻭ‪‬ﺍﹾﻟ ﹶﻜِﺜ ِﲑ‪ ،‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻣ‪‬ـ ‪‬ﻦ ﹶﻻﺣ‪‬ـ ﹶ‬ ‫ِﺑ‪‬ﺘ ‪‬‬
‫ﺝ‬
‫ﻂ ﺍﻟـﺴ‪‬ﺎ ﹶﺫ ِ‬ ‫ﻕ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ِﻏﻨ‪‬ﺎ ِﺀ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎﻝ ‪‬ﻭ ِﻏﻨ‪‬ﺎ ِﺀ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ِﺀ‪ ،‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻬﻢ‪ ‬ﻣ ‪‬ﻦ ‪‬ﻣ‪‬ﻴ ‪‬ﺰ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟﺒ‪‬ـﺴِﻴ ِ‬ ‫ﺲ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻐﻨ‪‬ﻲ ﹶﻓ ﹶﻔ ‪‬ﺮ ‪‬‬‫ِﺟ‪‬ﻨ ‪‬‬
‫ﺕ‪. ٤٩٦‬‬ ‫ﻉ ِﻣ ‪‬ﻦ ﺍﻵْ ﹶﻻ ِ‬ ‫‪‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﻘﹶﺎ ‪‬ﺭ ِﻥ َِﻷ‪‬ﻧﻮ‪‬ﺍ ٍ‬
‫ﺐ ﺍﹾﻟﻤ‪‬ﺎِﻟ ِﻜ‪‬ﻴ ِﺔ ِﺇﻟﹶﻰ ﹶﺃ ﱠﻥ ﺍ‪‬ﺗﺨ‪‬ﺎ ﹶﺫ ﺍﹾﻟ ِﻐﻨ‪‬ـﺎ ِﺀ ِﺣ ‪‬ﺮﻓﹶـ ﹰﺔ‬
‫ﺤﻨ‪‬ﺎِﺑﹶﻠ ﹸﺔ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻣ‪‬ﺎ ‪‬ﻳ ﹾﻔ ‪‬ﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﻣ ﹾﺬ ‪‬ﻫ ِ‬
‫ﺤ‪‬ﻨ ِﻔ‪‬ﻴ ﹸﺔ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺐ ﺍﹾﻟ ‪‬‬
‫ﻭ ﹶﺫ ‪‬ﻫ ‪‬‬
‫ﺐ ﺍﻹِْﻣ‪‬ﺎ ‪‬ﻡ ﺍﻟﺸ‪‬ﺎِﻓ ِﻌ ‪‬ﻲ ﻓِﻲ ﺍﻷُْ ‪‬ﻡ ِﺇﻟﹶﻰ ﹶﺃ ﱠﻥ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﹶﺃ ﹶﺓ ﹶﺃ ِﻭ ﺍﻟ ‪‬ﺮﺟ‪‬ﻞ ‪‬ﻳ ‪‬ﻐﻨِﻲ‪،‬ﹶﻓ‪‬ﻴ‪‬ﺘﺨِـ ﹸﺬ‬ ‫ﻕ ِﻣ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺣﺮ‪‬ﺍ ‪‬ﻡ ‪ .‬ﻭ ﹶﺫ ‪‬ﻫ ‪‬‬ ‫‪‬ﻳ ‪‬ﺮ‪‬ﺗ ‪‬ﺰ ‪‬‬
‫ﺸﻬ‪‬ﻮﺭ‪‬ﺍ ِﺑ ِﻪ ‪‬ﻣ ‪‬ﻌﺮ‪‬ﻭﻓﹰﺎ‪ ،‬ﹶﻻ ‪‬ﺗﺠ‪‬ﻮ ‪‬ﺯ ﺷ‪‬ـﻬ‪‬ﺎ ‪‬ﺩ ﹸﺓ‬ ‫ﺻﻨ‪‬ﺎ ‪‬ﻋ ﹰﺔ ‪‬ﻳ ‪‬ﺆﺗ‪‬ﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ‪‬ﻳ ﹾﺄﺗِﻲ ﹶﻟ ‪‬ﻪ‪ ،‬ﻭ‪‬ﻳﻜﹸﻮ ﹸﻥ ‪‬ﻣ‪‬ﻨﺴ‪‬ﻮﺑ‪‬ﺎ ِﺇﹶﻟ‪‬ﻴ ِﻪ ‪‬ﻣ ‪‬‬
‫ﺍﹾﻟ ِﻐﻨ‪‬ﺎ َﺀ ِ‬
‫ﺻ‪‬ﻨ ‪‬ﻊ ﻫ‪‬ـﺬﹶﺍ ﻛﹶـﺎ ﹶﻥ‬ ‫ﺸِﺒ ‪‬ﻪ ﺍﹾﻟﺒ‪‬ﺎﻃِﻞ‪ ،‬ﻭﹶﺃ ﱠﻥ ‪‬ﻣ ‪‬ﻦ ‪‬‬ ‫ﻚ ﹶﺃ‪‬ﻧ ‪‬ﻪ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻬ ِﻮ ﺍﹾﻟ ‪‬ﻤ ﹾﻜﺮ‪‬ﻭ ِﻩ ﺍﱠﻟﺬِﻱ ‪‬ﻳ ‪‬‬ ‫ﻭ‪‬ﺍ ِﺣ ٍﺪ ِﻣ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ‪ ،‬ﻭ ﹶﺫِﻟ ‪‬‬
‫ﺨﻔ‪‬ﺎ ‪‬ﻭِﺇ ﹾﻥ ﻟﹶـ ‪‬ﻢ ‪‬ﻳﻜﹸـ ‪‬ﻦ‬
‫ﺴ‪‬ﺘ ِ‬
‫ﺴ ِﻪ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬‬
‫ﺿ ‪‬ﻲ ِﺑ ‪‬ﻬﺬﹶﺍ ِﻟ‪‬ﻨ ﹾﻔ ِ‬
‫ﺴ ﹶﻔ ِﻪ ‪‬ﻭ ِﺳﻘﹶﺎ ﹶﻃ ِﺔ ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﻭ َﺀ ِﺓ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺭ ِ‬
‫‪‬ﻣﻨ‪‬ﺴ‪‬ﻮﺑ‪‬ﺎ ِﺇﻟﹶﻰ ﺍﻟ ‪‬‬
‫‪٤٩٧‬‬
‫ﺤ ِﺮ ِﱘ ‪.‬‬‫ﺤ ‪‬ﺮﻣ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ‪‬ﺘ ‪‬‬
‫‪‬ﻣ ‪‬‬

‫‪ - ٤٩٤‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ‪(٥٦ / ١٠) -‬‬

‫‪ - ٤٩٥‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪(١٦٨ / ٣٨) -‬‬
‫‪ - ٤٩٦‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪(٢٩٦ / ٣١) -‬‬
‫‪ - ٤٩٧‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪(٢٩٦ / ٣١) -‬‬
‫‪٢٣٧‬‬
‫ﻉ ﺇﹶﻟ‪‬ﻴ ِﻪ‪ ،‬ﻭﻣ‪‬ﺎ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ‪‬ﺗﻌ‪‬ﺎﻃِﻴـ ِﻪ‬
‫ﻱ ِﻓ ‪‬ﻌﹸﻠ ‪‬ﻪ ( ِﻣ ‪‬ﻦ ﺍﹾﻟﻤ‪‬ﻮﺳِﻴﻘﹶﻰ ﻭ‪‬ﺍﹾﻟ ِﻐﻨ‪‬ﺎ ِﺀ ﺣ‪‬ﻞ ﺍ ِﻻ ‪‬ﺳِﺘﻤ‪‬ﺎ ‪‬‬
‫ﺇ ﱠﻥ ﻣ‪‬ﺎ ﺣ‪‬ﻞ ‪‬ﺗﻌ‪‬ﺎﻃِﻴ ِﻪ ) ﹶﺃ ‪‬‬
‫ﺲ ِﻟﺬﹶﺍﺗِـ ِﻪ‪ ،‬ﻭﹶﻟ ِﻜ ‪‬ﻦ َِﻷﻧ‪‬ـ ‪‬ﻪ ﹶﺃﺩ‪‬ﺍ ﹲﺓ‬ ‫ﺤ ِﺮ ‪‬ﱘ ﺍﹾﻟﻤ‪‬ﻮﺳِﻴﻘﹶﻰ ﹶﺃ ِﻭ ﺍﹾﻟ ِﻐﻨ‪‬ﺎ ِﺀ ﻟﹶـ‪‬ﻴ ‪‬‬ ‫ﻉ ﺇﹶﻟ‪‬ﻴ ِﻪ‪َِ ،‬ﻷ ﱠﻥ ‪‬ﺗ ‪‬‬
‫ِﻣ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﺍ ِﻻ ‪‬ﺳِﺘﻤ‪‬ﺎ ‪‬‬
‫ﺤ ِﻮ‬
‫ﺠ ِﻮ‪ ،‬ﻭ‪‬ﻧ ‪‬‬
‫ﺨﻨ‪‬ـﺎ‪،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻬ ‪‬‬ ‫ﺽ ‪‬ﺣﺪِﻳِﺜ ِﻪ ‪‬ﻋ ‪‬ﻦ ِﺷ ‪‬ﻌ ِﺮ ﺍﹾﻟ ‪‬‬ ‫ﻉ‪ ،‬ﻭ‪‬ﻳﺪ‪‬ﻝ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ﹶﻗﻮ‪‬ﻝ ﺍﹾﻟ ‪‬ﻐﺰ‪‬ﺍِﻟ ‪‬ﻲ ﻓِﻲ ‪‬ﻣ ‪‬ﻌ ِﺮ ِ‬ ‫ِﻟﻺِْ ‪‬ﺳﻤ‪‬ﺎ ِ‬
‫ﻚ ِﻟ ﹾﻠﻘﹶﺎﺋِـﻞ ‪ .‬ﻭﻗﹶـﻮ‪‬ﻝ ﺍﺑ‪‬ـ ِﻦ‬ ‫ﺴ‪‬ﺘ ِﻤ ‪‬ﻊ ‪‬ﺷﺮِﻳ ‪‬‬‫ﻚ ‪‬ﺣﺮ‪‬ﺍ ‪‬ﻡ ِﺑﹶﺄﹾﻟﺤ‪‬ﺎ ٍﻥ ‪‬ﻭِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ﹶﺃﹾﻟﺤ‪‬ﺎ ٍﻥ‪،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﻉ ﹶﺫِﻟ ‪‬‬ ‫ﺴﻤ‪‬ﺎ ‪‬‬ ‫ﻚ‪:‬ﹶﻓ ‪‬‬
‫ﹶﺫِﻟ ‪‬‬
‫‪٤٩٨‬‬
‫ﻋ‪‬ﺎِﺑﺪِﻳ ‪‬ﻦ‪ :‬ﻭ ﹸﻛ ِﺮ ‪‬ﻩ ﻛﹸﻞ ﹶﻟ ‪‬ﻬ ٍﻮ ﻭ‪‬ﺍ ‪‬ﺳِﺘﻤ‪‬ﺎ ‪‬ﻋ ‪‬ﻪ ‪.‬‬
‫ﻭﻻ ﳜﻔﻰ ﻋﻠﻰ ﻛﻞ ﺫﻱ ﻋﻘﻞ ﻭﺑﺼﲑﺓ ﻣﺎ ﰲ ﺍﻻﺳﺘﻤﺎﻉ ﺇﱃ ﻫﺬﻩ ﺍﶈﺮﻣﺎﺕ ﻣـﻦ ﺃﺛـﺮ ﻋﻠـﻰ‬
‫ﺃﺧﻼﻕ ﺍﻟﻮﻟﺪ‪،‬ﻭﻣﻦ ﺟﺮ‪‬ﻩ ﺇﱃ ﺍﻟﺘﺮﻫﻞ ﻭﺍﻟﻔﺠﻮﺭ ﻭﺍﳌﻨﻜﺮ‪،‬ﻭﻣﻦ ﺍﻧﺰﻻﻗﻪ ﰲ ﻣﺘﺎﻫﺎﺕ ﺍﻟـﺸﻬﻮﺍﺕ‬
‫ﻭﺍﳌﻠﺬﺍﺕ!!‪..‬‬
‫‪ -٤‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﺨﻨﺚ ﻭﺍﻟﺘﺸﺒﻪ ﺑﺎﻟﻨﺴﺎﺀ‪:‬‬
‫ﺝ ﹸﻛ‪‬ﺒ ﹰﺔ ِﻣ ‪‬ﻦ ‪‬ﺷ ‪‬ﻌ ٍﺮ ﹶﻓﻘﹶـﺎ ﹶﻝ ﻣ‪‬ـﺎ‬ ‫ﺨ ﹶﻄ‪‬ﺒﻨ‪‬ﺎ ‪‬ﻭﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﺐ ﻗﹶﺎ ﹶﻝ ﹶﻗ ِﺪ ‪‬ﻡ ‪‬ﻣﻌ‪‬ﺎ ِﻭ‪‬ﻳ ﹸﺔ ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ﹶﺔ ﹶﻓ ‪‬‬
‫ﺴ‪‬ﻴ ِ‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﺳﻌِﻴ ِﺪ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫‪٤٩٩‬‬
‫ﺴﻤ‪‬ﺎ ‪‬ﻩ ﺍﻟﺰ‪‬ﻭ ‪‬ﺭ‪.‬‬ ‫ﺖ ﹸﺃﺭ‪‬ﻯ ﹶﺃ ﱠﻥ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ‪‬ﻳ ﹾﻔ ‪‬ﻌﹸﻠ ‪‬ﻪ ِﺇ ﱠﻻ ﺍﹾﻟ‪‬ﻴﻬ‪‬ﻮ ‪‬ﺩ ِﺇ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ -
-‬ﺑﹶﻠ ‪‬ﻐ ‪‬ﻪ ﹶﻓ ‪‬‬ ‫ﹸﻛ‪‬ﻨ ‪‬‬
‫ﻯ ‪‬ﺳ ‪‬ﻮ ٍﺀ ‪‬ﻭِﺇ ﱠﻥ ‪‬ﻧِﺒ ‪‬ﻰ ﺍﻟﻠﱠـ ِﻪ‬
‫ﺕ ‪‬ﻳ ‪‬ﻮﻡٍ ِﺇ‪‬ﻧ ﹸﻜ ‪‬ﻢ ﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﺣ ‪‬ﺪﹾﺛ‪‬ﺘ ‪‬ﻢ ِﺯ ‪‬‬
‫ﺐ ﹶﺃ ﱠﻥ ‪‬ﻣﻌ‪‬ﺎ ِﻭ‪‬ﻳ ﹶﺔ ﻗﹶﺎ ﹶﻝ ﺫﹶﺍ ‪‬‬ ‫ﺴ‪‬ﻴ ِ‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﻌِﻴ ِﺪ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫‪ -
-‬ﻧﻬ‪‬ﻰ ‪‬ﻋ ِﻦ ﺍﻟﺰ‪‬ﻭ ِﺭ‪.‬ﻗﹶﺎ ﹶﻝ ‪‬ﻭﺟ‪‬ﺎ َﺀ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﺑ ‪‬ﻌﺼ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﹾﺃﺳِﻬ‪‬ﺎ ِﺧ ‪‬ﺮﹶﻗ ﹲﺔ ﻗﹶـﺎ ﹶﻝ ‪‬ﻣﻌ‪‬ﺎ ِﻭﻳ‪‬ـ ﹸﺔ ﹶﺃ ﹶﻻ ‪‬ﻭﻫ‪‬ـﺬﹶﺍ‬
‫‪٥٠٠‬‬
‫ﻕ‪.‬‬‫ﺨ ‪‬ﺮ ِ‬‫ﺍﻟﺰ‪‬ﻭ ‪‬ﺭ‪.‬ﻗﹶﺎ ﹶﻝ ﹶﻗﺘ‪‬ﺎ ‪‬ﺩ ﹸﺓ ‪‬ﻳ ‪‬ﻌﻨِﻰ ﻣ‪‬ﺎ ﻳ‪ ‬ﹶﻜﱢﺜ ‪‬ﺮ ِﺑ ِﻪ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ُﺀ ﹶﺃ ‪‬ﺷﻌ‪‬ﺎ ‪‬ﺭ ‪‬ﻫ ‪‬ﻦ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِ‬
‫ﺕ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ِﺀ ‪‬ﻭﻗﹶﺎ ﹶﻝ‬ ‫ﻼ ِ‬ ‫ﲔ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ِﻝ‪،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﺮ ‪‬ﺟ ﹶ‬
‫ﺨ‪‬ﻨِﺜ ‪‬‬ ‫ﺱ ﻗﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻌ ‪‬ﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﻭ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫‪٥٠١‬‬
‫ﻼﻧ‪‬ﺎ ‪.‬‬‫ﺝ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹸﻓ ﹶ‬
‫ﻼﻧ‪‬ﺎ‪ ،‬ﻭﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬‬‫ﺝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﹸﻓ ﹶ‬ ‫» ﹶﺃ ‪‬ﺧ ِﺮﺟ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﺑﻴ‪‬ﻮِﺗ ﹸﻜ ‪‬ﻢ « ‪.‬ﻗﹶﺎ ﹶﻝ ﹶﻓﹶﺄ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﺕ ﻣِـ ‪‬ﻦ ﺍﻟﻨ‪‬ـﺴ‪‬ﺎ ِﺀ‬ ‫ﲔ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ِﻝ‪،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﺮﺟ‪‬ﻼ ِ‬ ‫ﺨ‪‬ﻨِﺜ ‪‬‬‫ﷲ
‪،‬ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺱ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻟ ‪‬ﻌ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﻭ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫‪٥٠٢‬‬
‫ﺕ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ِﺀ ﺑِﺎﻟ ‪‬ﺮﺟ‪‬ﺎ ِﻝ‪.‬‬ ‫ﺸ‪‬ﺒﻬ‪‬ﺎ ‪‬‬ ‫ﺕ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ِﺀ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬‬
‫ﺖ‪:‬ﻣ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﺮﺟ‪‬ﻼ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬

‫‪ - ٤٩٨‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪(٩٥ / ٤) -‬‬

‫‪ - ٤٩٩‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪- ( ٥٧٠٢) -‬ﺍﻟﻜﺒﺔ‪:‬ﺷﻌﺮ ﻣﻜﻔﻮﻑ ﺑﻌﻀﻪ ﻋﻠﻰ ﺑﻌﺾ‬
‫‪ - ٥٠٠‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٥٧٠٣) -‬‬
‫‪ - ٥٠١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ٥٨٨٦) -‬‬
‫‪ - ٥٠٢‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ (٢٢٩١)(٦٦٩ / ١) -‬ﺣﺴﻦ‬
‫‪٢٣٨‬‬
‫ﺠ ‪‬ﻌﻠﹶـ ‪‬ﻪ ﻓِـﻲ‬
‫ﺠ ‪‬ﻌﹶﻠ ‪‬ﻪ ِﻓﻲ ‪‬ﻳﻤِﻴﻨِـ ِﻪ‪ ،‬ﻭ ﹶﺫ ‪‬ﻫﺒ‪‬ﺎ ﹶﻓ ‪‬‬
‫ﺐ‪،‬ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﹶﺃ ‪‬ﺧ ﹶﺬ ‪‬ﺣﺮِﻳﺮ‪‬ﺍ ﹶﻓ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻲ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ﻃﹶﺎِﻟ ٍ‬
‫‪٥٠٣‬‬
‫ِﺷﻤ‪‬ﺎِﻟ ِﻪ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﺭﹶﻓ ‪‬ﻊ ‪‬ﻳ ‪‬ﺪ ‪‬ﻩ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪ :‬ﻫﺬﹶﺍ ِﻥ ‪‬ﺣﺮ‪‬ﺍ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ ﹸﺫﻛﹸﻮ ِﺭ ﹸﺃ ‪‬ﻣﺘِﻲ‪.‬‬
‫ﺐ ‪‬ﻋﻠﹶـﻰ‬
‫ﺤﺮِﻳ ِﺮ ﻭ‪‬ﺍﻟ ﱠﺬ ‪‬ﻫ ِ‬
‫ﺱ ﺍﹾﻟ ‪‬‬
‫ﻯ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ -
-‬ﻗﹶﺎ ﹶﻝ » ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ِﻟﺒ‪‬ﺎ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﺃﹶﺑِﻰ ﻣ‪‬ﻮﺳ‪‬ﻰ ﺍ َﻷ ‪‬ﺷ ‪‬ﻌ ِﺮ ‪‬‬
‫‪٥٠٤‬‬
‫ﹸﺫﻛﹸﻮ ِﺭ ﹸﺃ ‪‬ﻣﺘِﻰ ‪‬ﻭﹸﺃ ِﺣ ﱠﻞ ِﻹﻧ‪‬ﺎِﺛ ِﻬ ‪‬ﻢ «‪.‬‬
‫ﺚ‬
‫ﺚ ‪ .‬ﻭ ‪‬ﺧﻨ‪‬ـ ﹶ‬
‫ﺨ‪‬ﻨ ِ‬ ‫ﺚ ﺍﻟ ‪‬ﺮﺟ‪‬ﻞ ِﺇﺫﹶﺍ ﹶﻓﻌ‪‬ﻞ ِﻓﻌ‪‬ﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺨ‪‬ﻨ ﹶ‬ ‫ﺴ ِﺮ‪ ،‬ﻭ‪‬ﺗ ‪‬‬
‫ﺚ ﻓِﻲ ﺍﻟﱡﻠ ‪‬ﻐ ِﺔ ِﺑ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ‪:‬ﺍﻟ‪‬ﺘﹶﺜﻨ‪‬ﻲ ﻭ‪‬ﺍﻟ‪‬ﺘ ﹶﻜ ‪‬‬ ‫ﺨ‪‬ﻨ ﹸ‬ ‫ﺍﻟ‪‬ﺘ ‪‬‬
‫ﻼ ِﻡ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ِﺀ ﻟِﻴﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﺭﺧ‪‬ﺎ ‪‬ﻣ ﹰﺔ ‪.‬‬
‫ﻼ ‪‬ﻣ ‪‬ﻪ‪ِ:‬ﺇﺫﹶﺍ ‪‬ﺷ‪‬ﺒ ‪‬ﻬ ‪‬ﻪ ِﺑ ﹶﻜ ﹶ‬
‫ﺍﻟ ‪‬ﺮﺟ‪‬ﻞ ﹶﻛ ﹶ‬
‫ﻱ ﺍﻟﻨ‪‬ـﺴ‪‬ﺎ ِﺀ‬
‫ﺚ‪ :‬ﻫ ‪‬ﻮ ﺍﻟ‪‬ﺘ ‪‬ﺰﻳ‪‬ﻲ ِﺑ ِﺰ ‪‬‬
‫ﺨ‪‬ﻨ ِ‬
‫ﻒ ﺍ‪‬ﺑ ِﻦ ﻋ‪‬ﺎِﺑﺪِﻳ ‪‬ﻦ ِﻟ ﹾﻠ ‪‬ﻤ ‪‬‬ ‫ﻼﺣ‪‬ﺎ ﹶﻛﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﺆ ‪‬ﺧﺬﹸ ِﻣ ‪‬ﻦ ‪‬ﺗ ‪‬ﻌﺮِﻳ ِ‬ ‫ﺻ ِﻄ ﹶ‬‫ﺚﺍ ‪‬‬ ‫ﺨ‪‬ﻨ ﹸ‬ ‫ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬‬
‫ﻼ ِﻡ ‪‬ﻋ ِﻦ ﺍ ‪‬ﺧِﺘﻴ‪‬ﺎ ٍﺭ‪،‬ﹶﺃ ِﻭ ﺍﹾﻟ ِﻔﻌ‪‬ﻞ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﹶﻜ ِﺮ ‪.‬‬
‫ﲔ ﺍﹾﻟ ﹶﻜ ﹶ‬‫ﻭ‪‬ﺍﻟ‪‬ﺘﺸ‪‬ﺒ ‪‬ﻪ ِﺑ ِﻬ ‪‬ﻦ ﻓِﻲ ‪‬ﺗ ﹾﻠِﻴ ِ‬
‫ﺴ ‪‬ﺮ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘﹶﻠ‪‬ﻴ ‪‬ﻦ ﻓِﻲ‬
‫ﺴ ِﺮ ﻓﹶﺎﹾﻟ ‪‬ﻤ‪‬ﺘ ﹶﻜ ‪‬‬
‫ﺚ ﺑِﺎﹾﻟ ﹶﻔ‪‬ﺘ ِﺢ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹾﻔﻌ‪‬ﻞ ﺍﻟ ‪‬ﺮﺩِﻱ َﺀ ‪ .‬ﻭﺃﻣ‪‬ﺎ ﺑِﺎﹾﻟ ﹶﻜ ‪‬‬ ‫ﺨ‪‬ﻨ ﹸ‬ ‫ﺐ ﺍﻟ ‪‬ﺪ ‪‬ﺭ‪:‬ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫‪‬ﻭﻗﹶﺎﻝ ﺻ‪‬ﺎ ِﺣ ‪‬‬
‫ﺴ ِﺮ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﻰ‪،‬ﹶﻓ ‪‬ﻬ ‪‬ﻮ‬‫ﻕ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ ﹶﻔ‪‬ﺘ ِﺢ ﻭ‪‬ﺍﹾﻟ ﹶﻜ ‪‬‬
‫ﻼ ِﻣ ِﻪ ‪‬ﻭ ‪‬ﺧ ﹾﻠ ِﻘ ِﻪ ‪ .‬ﻭ‪‬ﻳ ﹾﻔ ‪‬ﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ ﹾﻠﻴ‪‬ﻮِﺑ ‪‬ﻲ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻻ ﹶﻓ ‪‬ﺮ ‪‬‬
‫ﹶﺃ ‪‬ﻋﻀ‪‬ﺎِﺋ ِﻪ ‪‬ﻭ ﹶﻛ ﹶ‬
‫ﺕ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ِﺀ ‪.‬‬ ‫ﺤ ‪‬ﺮﻛﹶﺎ ِ‬ ‫ﺸ‪‬ﺒ ‪‬ﻪ ِﺑ ‪‬‬
‫ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬‬
‫ﺺ‬
‫ﺱ ﻭ‪‬ﺍﻟﺰ‪‬ﻳﻨ‪‬ـ ِﺔ ﺍﱠﻟﺘِـﻲ ‪‬ﺗﺨ‪‬ـ‪‬ﺘ ‪‬‬ ‫ﺸ‪‬ﺒ ‪‬ﻪ ﺑِﺎﻟﻨ‪‬ـﺴ‪‬ﺎ ِﺀ ﻓِـﻲ ﺍﻟﱢﻠﺒ‪‬ـﺎ ِ‬ ‫ﺚ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬‬ ‫ﺨ‪‬ﻨ ﹸ‬ ‫ﺤ ‪‬ﺮ ‪‬ﻡ ‪‬ﻋﹶﻠﻰ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎﻝ ﺍﻟ‪‬ﺘ ‪‬‬‫ﻭ‪‬ﻳ ‪‬‬
‫ﺺ ِﺑ ‪‬ﻤ ‪‬ﻦ ‪‬ﺗ ‪‬ﻌﻤ‪‬ـ ‪‬ﺪ‬ ‫ﺨ‪‬ﺘ ‪‬‬ ‫ﺠ ٍﺮ ﻓِﻲ ﺍﹾﻟ ﹶﻔ‪‬ﺘ ِﺢ‪:‬ﻭ‪‬ﺍﻟ‪‬ﻨ ‪‬ﻬ ‪‬ﻲ ‪‬ﻣ ‪‬‬
‫ﺸ ِﻲ ‪،‬ﻗﹶﺎﻝ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ ‪‬‬ ‫ﻚ ﻓِﻲ ﺍﹾﻟ ﹶﻜﻼﹶ ِﻡ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺑِﺎﻟ‪‬ﻨﺴ‪‬ﺎ ِﺀ‪ ،‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﻚ ﺑِﺎﻟ‪‬ﺘ ‪‬ﺪﺭِﻳ ِﺞ‪،‬ﹶﻓِﺈ ﹾﻥ‬
‫ﻒ ‪‬ﺗ ‪‬ﺮ ِﻛ ِﻪ ﻭ‪‬ﺍﻹِْ ‪‬ﺩﻣ‪‬ﺎ ِﻥ ‪‬ﻋﻠﹶﻰ ﹶﺫِﻟ ‪‬‬‫ﻚ‪ ،‬ﻭﺃﻣ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﹶﺃﺻ‪‬ﻞ ِﺧ ﹾﻠ ﹶﻘِﺘ ِﻪ‪ ،‬ﹶﻓِﺈ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﺆ ‪‬ﻣ ‪‬ﺮ ِﺑ‪‬ﺘ ﹶﻜﱡﻠ ِ‬ ‫ﹶﺫِﻟ ‪‬‬
‫ﻕ ﻣ‪‬ـ ‪‬ﻦ‬ ‫ﻼ‪‬‬ ‫ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻔﻌ‪‬ﻞ ‪‬ﻭ‪‬ﺗﻤ‪‬ﺎﺩ‪‬ﻯ ‪‬ﺩ ‪‬ﺧﹶﻠ ‪‬ﻪ ﺍﻟ ﱠﺬ ‪‬ﻡ‪ ،‬ﻭ ﹶﻻ ِﺳ‪‬ﻴﻤ‪‬ﺎ ِﺇﺫﹶﺍ ‪‬ﺑﺪ‪‬ﺍ ِﻣ‪‬ﻨ ‪‬ﻪ ﻣ‪‬ﺎ ‪‬ﻳﺪ‪‬ﻝ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬ﺮﺿ‪‬ﺎ ِﺑ ِﻪ‪ ،‬ﻭﺃﻣ‪‬ﺎ ِﺇ ﹾﻃ ﹶ‬
‫ﺤﻤ‪‬ﻮ ﹲﻝ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ِﺇﺫﹶﺍ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻘ ِﺪ ‪‬ﺭ ‪‬ﻋﻠﹶﻰ ‪‬ﺗ ‪‬ﺮ ِﻙ ﺍﻟ‪‬ﺘﹶﺜﻨ‪‬ـﻲ‬ ‫ﺠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ﱠﺬ ‪‬ﻡ‪،‬ﹶﻓ ‪‬ﻤ ‪‬‬ ‫ﺚ ِﺧ ﹾﻠ ﹶﻘ ﹰﺔ ﹶﻻ ‪‬ﻳ‪‬ﺘ ِ‬‫ﺨ‪‬ﻨ ﹶ‬ ‫ﻗﹶﺎﻝ‪ِ:‬ﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫‪٥٠٥‬‬
‫ﻚ"‬ ‫ﺠ ﹶﺔ ِﻟ‪‬ﺘ ‪‬ﺮ ِﻙ ﹶﺫِﻟ ‪‬‬
‫ﻼﻡِ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﺗﻌ‪‬ﺎﻃِﻴ ِﻪ ﺍﹾﻟ ‪‬ﻤﻌ‪‬ﺎﹶﻟ ‪‬‬
‫ﺸ ِﻲ ﻭ‪‬ﺍﹾﻟ ﹶﻜ ﹶ‬ ‫ﺴ ِﺮ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﻭ‪‬ﺍﻟ‪‬ﺘ ﹶﻜ ‪‬‬
‫ﻓﻮﺿﻊ ﺍﻟﺸﻌﺮ ﺍﳌﺴﺘﻌﺎﺭ‪،‬ﻭﻟﺒﺲ ﺍﻟﺬﻫﺐ ﻭﺍﳊﺮﻳﺮ‪،‬ﻭﺗﺸﺒﻪ ﺍﻟﻨـﺴﺎﺀ ﺑﺎﻟﺮﺟﺎﻝ‪،‬ﻭﺗـﺸﺒﻪ ﺍﻟﺮﺟـﺎﻝ‬
‫ﺑﺎﻟﻨﺴﺎﺀ‪،‬ﻭﺧﺮﻭﺝ ﺍﻟﻨﺴﺎﺀ ﻛﺎﺳﻴﺎﺕ ﻋﺎﺭﻳﺎﺕ‪..‬ﻛﻞ ﺫﻟﻚ ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻟﺘﺨﻨﺚ ﻭﺍﳌﻴﻮﻋـﺔ‪،‬ﻭﻛﻞ‬

‫‪ - ٥٠٣‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٥٤٣٤)(٢٥٠ / ١٢) -‬ﺻﺤﻴﺢ‬

‫ﺲ ‪‬ﻭ ‪‬ﺣ ﹶﺬ‪‬ﻳﻔﹶـ ﹶﺔ‬ ‫‪ - ٥٠٤‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ١٨٢٤) -‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ‪‬ﻭﻓِﻰ ﺍﹾﻟﺒ‪‬ﺎ ِ‬
‫ﺏ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﻭ ‪‬ﻋِﻠ ‪‬ﻰ ‪‬ﻭ ‪‬ﻋ ﹾﻘ‪‬ﺒ ﹶﺔ ‪‬ﺑ ِﻦ ﻋ‪‬ﺎ ِﻣ ٍﺮ ‪‬ﻭﹶﺃ‪‬ﻧ ٍ‬
‫ﺼ‪‬ﻴ ٍﻦ ‪‬ﻭ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ‪ِ ‬ﻦ ﺍﻟ ‪‬ﺰ‪‬ﺑ‪‬ﻴ ِﺮ ‪‬ﻭﺟ‪‬ﺎِﺑ ٍﺮ ‪‬ﻭﹶﺃﺑِﻰ ‪‬ﺭ‪‬ﻳﺤ‪‬ﺎ‪‬ﻧ ﹶﺔ ﻭ‪‬ﺍ‪‬ﺑﻦِ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﻭﻭ‪‬ﺍِﺛﹶﻠ ﹶﺔ ‪‬ﺑ ِﻦ ﺍ َﻷ ‪‬ﺳ ﹶﻘ ِﻊ‪.‬‬
‫‪‬ﻭﹸﺃ ‪‬ﻡ ﻫ‪‬ﺎِﻧ ٍﺊ ‪‬ﻭ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ‪‬ﻭ ِﻋ ‪‬ﻤﺮ‪‬ﺍ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﺣ ‪‬‬
‫ﺻﺤِﻴ ‪‬ﺢ‪.‬‬
‫ﺴ ‪‬ﻦ ‪‬‬
‫ﺚ ‪‬ﺣ ‪‬‬
‫ﺚ ﹶﺃﺑِﻰ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﺣﺪِﻳ ﹲ‬
‫‪‬ﻭ ‪‬ﺣﺪِﻳ ﹸ‬
‫‪ - ٥٠٥‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪(٦٢ / ١١) -‬‬
‫‪٢٣٩‬‬
‫ﺫﻟﻚ ﻗﺘﻞ ﻟﻠﺮﺟﻮﻟﺔ‪،‬ﻭﺍﻣﺘﻬﺎﻥ ﻟﻠﺸﺨﺼﻴﺔ‪،‬ﻭﻃﻌﻨﺔ ﳒﻼﺀ ﻟﻠﻔﻀﻴﻠﺔ ﻭﺍﻷﺧﻼﻕ‪،‬ﺑﻞ ﺟ ‪‬ﺮ ﻟﻸﻣـﺔ ﺇﱃ‬
‫ﺍﳓﻼﻝ ﻓﺎﺟﺮ‪،‬ﻭﺇﺑﺎﺣﻴﺔ ﳑﻘﻮﺗﺔ‪،‬ﻭﺩﻓﻊ ﺑﺎﳌﺮﺍﻫﻘﲔ ﻭﺍﻟﺸﺒﺎﺏ ﳓﻮ ﺍﻟﻔـﺴﺎﺩ ﻭﺍﳌﻴﻮﻋﺔ‪،‬ﻭﻣـﺴﺎﻭﺉ‬
‫ﺍﻷﺧﻼﻕ‪..‬‬
‫‪ -٥‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﱪﺝ ﻭﺍﻻﺧﺘﻼﻁ ﻭﺍﻟﻨﻈﺮ ﺇﱃ ﺍﶈﺮﻣﺎﺕ‪:‬‬
‫ﲔ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻦ ﻣِﻦ ‪‬ﺟﻠﹶﺎﺑِﻴِﺒ ِﻬ ‪‬ﻦ‬
‫ﲔ ‪‬ﻳ ‪‬ﺪِﻧ ‪‬‬
‫ﻚ ‪‬ﻭِﻧﺴ‪‬ﺎﺀ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬‫ﻚ ‪‬ﻭ‪‬ﺑﻨ‪‬ﺎِﺗ ‪‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ﻗﹸﻞ ﱢﻟﹶﺄ ‪‬ﺯﻭ‪‬ﺍ ِﺟ ‪‬‬
‫ﻚ ﹶﺃ ‪‬ﺩﻧ‪‬ﻰ ﺃﹶﻥ ‪‬ﻳﻌ‪ ‬ﺮ ﹾﻓ ‪‬ﻦ ﹶﻓﻠﹶﺎ ‪‬ﻳ ‪‬ﺆ ﹶﺫ‪‬ﻳ ‪‬ﻦ ‪‬ﻭﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻏﻔﹸﻮﺭ‪‬ﺍ ‪‬ﺭﺣِﻴﻤ‪‬ﺎ{ )‪ (٥٩‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‬ ‫ﹶﺫِﻟ ‪‬‬
‫ﲔ ‪‬ﻋﻠﹶـ‪‬ﻴ ِﻬ ‪‬ﻦ ﻣِـ ‪‬ﻦ‬ ‫ﺕ‪ِ،‬ﺑﹶﺄ ﹾﻥ ‪‬ﻳ ‪‬ﺪِﻧ ‪‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﱃ ‪‬ﺭﺳ‪‬ﻮﻟﹶﻪ
ﺑﹶﺄ ﹾﻥ ‪‬ﻳ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ِﻧﺴ‪‬ﺎ َﺀ ‪‬ﻩ ‪‬ﻭ‪‬ﺑﻨ‪‬ﺎِﺗ ِﻪ ﻭﺍﻟ‪‬ﻨﺴ‪‬ﺎ َﺀ ﺍ ﹸﳌ ‪‬ﺆ ِﻣﻨ‪‬ﺎ ِ‬
‫‪‬ﻳ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ﺍ ُ‬
‫ﺐ‬
‫ﲔ ﹶﺛ ‪‬ﻐ ‪‬ﺮ ﹶﺓ ‪‬ﻧﺤ‪‬ﻮ ِﺭ ِﻫ ‪‬ﻦ ﺑِﺎﳉﹶﻼﺑِﻴـ ِ‬ ‫ﻕ ‪‬ﺭﺅ‪‬ﻭ ِﺳ ِﻬ ‪‬ﻦ‪ ،‬ﻭﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻐ ﱢﻄ ‪‬‬ ‫ﲔ ‪‬ﻭﺟ‪‬ﻮ ‪‬ﻫ ‪‬ﻬ ‪‬ﻦ ِﻣ ‪‬ﻦ ﹶﻓ ‪‬ﻮ ِ‬ ‫ﻼﺑِﻴِﺒ ِﻬ ‪‬ﻦ‪ ،‬ﻭﺃﹶﻥ ‪‬ﻳ ‪‬ﻐ ﱢﻄ ‪‬‬ ‫‪‬ﺟ ﹶ‬
‫ﺴ‪‬ﺘ ‪‬ﺮ‪ ،‬ﻭﺃﹶﻥ ‪‬ﻳ ‪‬ﻌ ‪‬ﺮ ﹾﻓ ‪‬ﻦ ِﺑﹶﺄ‪‬ﻧ ‪‬ﻬ ‪‬ﻦ ‪‬ﺣﺮ‪‬ﺍِﺋ ‪‬ﺮ ﻓﹶﻼ ‪‬ﻳ ‪‬ﺆﺫِﻳ ِﻬ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﺪ‪،‬ﻭ‪‬ﻻ‬
‫ﻚ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺍﻟﺘِﻲ ‪‬ﻳ ‪‬ﺪﻧِﻴ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻋﻠﹶﻴ ِﻬ ‪‬ﻦ ‪.‬ﻭ‪‬ﺍﻟﻐ‪‬ﺎ‪‬ﻳ ﹸﺔ ِﻣ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬
‫ﻼ ِﻝ‬‫ﺽ ﹶﻟ ‪‬ﻬ ‪‬ﻦ ﻓﹶﺎ ِﺳ ‪‬ﻖ ِﺑﺄﹶﺫﻯ ﻭ‪‬ﻻ ﺭِﻳ‪‬ﺒ ٍﺔ‪ ،‬ﻭ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﹶﻏﻔﱠﺎ ‪‬ﺭ ِﻟﻤ‪‬ﺎ ‪‬ﻋﺴ‪‬ﻰ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﹶﻗ ‪‬ﺪ ﺻ‪‬ﺪ ‪‬ﺭ ِﻣ ‪‬ﻦ ﺍﻹْ ‪‬ﺧ ﹶ‬ ‫‪‬ﻳ‪‬ﺘ ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫ﺼ ‪‬ﺮ ﻓِﻲ ‪‬ﻣﺮ‪‬ﺍﹶﻗ‪‬ﺒِﺘ ِﻪ‬
‫ﺴ‪‬ﺘ ِﺮ‪ ،‬ﹶﻛِﺜ ‪‬ﲑ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﺔ ِﻟ ‪‬ﻤ ِﻦ ﺍ ‪‬ﻣ‪‬ﺘﹶﺜ ﹶﻞ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻩ‪،‬ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ﹶﻔ ‪‬ﺮ ‪‬ﺭ‪‬ﺑ ‪‬ﻪ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻤ ِﻜ ‪‬ﻦ ﺃﹶ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﹶﻗ ‪‬ﺪ ﹶﻗ ‪‬‬
‫ﺑﺎﻟ ‪‬‬
‫‪٥٠٦‬‬
‫ﺴ ِﺪﹾﻟ ‪‬ﻦ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻦ ‪.‬‬
‫ﲔ ‪‬ﻭ‪‬ﻳ ‪‬‬‫ﲔ ‪‬ﻋﻠﹶﻴ ِﻬ ‪‬ﻦ ‪ -‬ﻳ ‪‬ﺮ ِﺧ ‪‬‬ ‫ﺴ‪‬ﺘ ِﺮ ‪‬ﻳ ‪‬ﺪِﻧ ‪‬‬
‫ﻓِﻲ ﹸﺃﻣ‪‬ﻮ ِﺭ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﻚ ﹶﺃ ‪‬ﺯﻛﹶﻰ ﹶﻟﻬ‪‬ـ ‪‬ﻢ ِﺇ ﱠﻥ‬ ‫ﺤ ﹶﻔﻈﹸﻮﺍ ﹸﻓﺮ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬ﻢ ﹶﺫِﻟ ‪‬‬ ‫ﲔ ‪‬ﻳ ‪‬ﻐﻀ‪‬ﻮﺍ ِﻣ ‪‬ﻦ ﹶﺃ‪‬ﺑﺼ‪‬ﺎ ِﺭ ِﻫ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﹸﻗ ﹾﻞ ِﻟ ﹾﻠﻤ‪ ‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺤ ﹶﻔ ﹾﻈ ‪‬ﻦ ﹸﻓﺮ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬ﻦ ‪‬ﻭﻟﹶﺎ‬
‫ﻀ ‪‬ﻦ ِﻣ ‪‬ﻦ ﺃﹶ‪‬ﺑﺼ‪‬ﺎ ِﺭ ِﻫ ‪‬ﻦ ‪‬ﻭ‪‬ﻳ ‪‬‬‫ﻀ ‪‬‬ ‫ﺕ ‪‬ﻳ ‪‬ﻐ ‪‬‬
‫ﺼ‪‬ﻨﻌ‪‬ﻮ ﹶﻥ )‪ (٣٠‬ﻭﹸﻗ ﹾﻞ ِﻟ ﹾﻠ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﺎ ِ‬ ‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺧِﺒ ‪‬ﲑ ِﺑﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺨ ‪‬ﻤ ِﺮ ِﻫ ‪‬ﻦ ‪‬ﻋﻠﹶﻰ ‪‬ﺟﻴ‪‬ﻮِﺑ ِﻬ ‪‬ﻦ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ‪‬ﺒﺪِﻳ ‪‬ﻦ ﺯِﻳﻨ‪‬ـ‪‬ﺘ ‪‬ﻬ ‪‬ﻦ ِﺇﻟﱠـﺎ‬ ‫ﻀ ِﺮ‪‬ﺑ ‪‬ﻦ ِﺑ ‪‬‬
‫‪‬ﻳ‪‬ﺒﺪِﻳ ‪‬ﻦ ﺯِﻳ‪‬ﻨ‪‬ﺘ ‪‬ﻬ ‪‬ﻦ ِﺇﻟﱠﺎ ﻣ‪‬ﺎ ﹶﻇ ‪‬ﻬ ‪‬ﺮ ِﻣ ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻭﹾﻟ‪‬ﻴ ‪‬‬
‫ِﻟ‪‬ﺒﻌ‪‬ﻮﹶﻟِﺘ ِﻬ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ﺁﺑ‪‬ﺎِﺋ ِﻬ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ﺁﺑ‪‬ﺎ ِﺀ ‪‬ﺑﻌ‪‬ﻮﹶﻟِﺘ ِﻬ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ﹶﺃ‪‬ﺑﻨ‪‬ﺎِﺋ ِﻬ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ﹶﺃ‪‬ﺑﻨ‪‬ﺎ ِﺀ ‪‬ﺑﻌ‪‬ـﻮﹶﻟِﺘ ِﻬ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ِﺇﺧ‪‬ـﻮ‪‬ﺍِﻧ ِﻬ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ‪‬ﺑﻨِـﻲ‬
‫ﲔ ﹶﻏ‪‬ﻴ ِﺮ ﺃﹸﻭﻟِﻲ ﺍﹾﻟِﺈ ‪‬ﺭ‪‬ﺑ ِﺔ ِﻣ ‪‬ﻦ‬
‫ﺖ ﹶﺃ‪‬ﻳﻤ‪‬ﺎ‪‬ﻧ ‪‬ﻬ ‪‬ﻦ ﹶﺃ ِﻭ ﺍﻟﺘ‪‬ﺎِﺑ ِﻌ ‪‬‬
‫ِﺇ ‪‬ﺧﻮ‪‬ﺍِﻧ ِﻬ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ‪‬ﺑﻨِﻲ ﹶﺃ ‪‬ﺧﻮ‪‬ﺍِﺗ ِﻬ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ِﻧﺴ‪‬ﺎِﺋ ِﻬ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ﻣ‪‬ﺎ ‪‬ﻣﹶﻠ ﹶﻜ ‪‬‬
‫ﻀ ِﺮ‪‬ﺑ ‪‬ﻦ ِﺑﹶﺄ ‪‬ﺭ ‪‬ﺟِﻠ ِﻬ ‪‬ﻦ ﻟِـ‪‬ﻴ ‪‬ﻌﹶﻠ ‪‬ﻢ ﻣ‪‬ـﺎ‬
‫ﺕ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ِﺀ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬ ‫ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ِﻝ ﹶﺃ ِﻭ ﺍﻟ ﱢﻄﻔﹾ ِﻞ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻈ ‪‬ﻬﺮ‪‬ﻭﺍ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ ‪‬ﻮﺭ‪‬ﺍ ِ‬
‫ﲔ ِﻣ ‪‬ﻦ ﺯِﻳ‪‬ﻨﺘِ ِﻬ ‪‬ﻦ ‪‬ﻭﺗ‪‬ﻮﺑ‪‬ﻮﺍ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ ﹶﺃﻳ‪‬ـ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ـﻮ ﹶﻥ ﹶﻟ ‪‬ﻌﱠﻠﻜﹸـ ‪‬ﻢ ‪‬ﺗ ﹾﻔِﻠﺤ‪‬ـﻮ ﹶﻥ )‪{ (٣١‬‬ ‫ﺨ ِﻔ ‪‬‬ ‫‪‬ﻳ ‪‬‬
‫]ﺍﻟﻨﻮﺭ‪[٣١،٣٠:‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ‬
‫ﷲ ِﻋﺒ‪‬ﺎﺩ‪‬ﻩ ﺍ ﹸﳌ ‪‬ﺆ ِﻣِﻨِﻴ ‪‬ﻦ ِﺑﹶﺄ ﹾﻥ ‪‬ﻳ ‪‬ﻐﻀ‪‬ﻮﺍ ِﻣ ‪‬ﻦ ﹶﺃ‪‬ﺑﺼ‪‬ﺎ ِﺭ ِﻫ ‪‬ﻢ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨ ﹶﻈ ِﺮ ِﺇﻟﹶـﻰ ﻣ‪‬ـﺎ ﺣ‪‬ـ ‪‬ﺮ ‪‬ﻡ ﺍ ُ‬
‫‪‬ﻳ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ﺍ ُ‬
‫ﻑ‬
‫ﺼ ِﺮ ‪‬‬
‫ﺼ ٍﺪ ﹶﻓﻌ‪‬ﻠﻰ ﺍ ﹸﳌ ‪‬ﺆﻣِﻦ ﹶﺃ ﹾﻥ ﻳ‪‬ـ ‪‬‬
‫ﺤﺮ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ﹶﻏ‪‬ﻴ ِﺮ ﹶﻗ ‪‬‬
‫ﺼ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬‬
‫‪‬ﻋﹶﻠ‪‬ﻴﻬِﻢ‪،‬ﹶﻓِﺈﺫﹶﺍ ﺍ‪‬ﺗ ﹶﻔ ‪‬ﻖ ﹶﺃ ﹾﻥ ‪‬ﻭﹶﻗ ‪‬ﻊ ﺍﻟ‪‬ﺒ ‪‬‬

‫‪ - ٥٠٦‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٣٤٧٣ / ١) -‬‬

‫‪٢٤٠‬‬
‫ﺤ ﹾﻔﻈِﻬﺎ ﻣِـ ‪‬ﻦ ﺍﻟ‪‬ﻨﻈﹶـ ِﺮ‬
‫ﻆ ﹸﻓﺮ‪‬ﻭﺟِﻬﻢ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬ﺰﻧ‪‬ﻰ‪،‬ﻭِﺑ ِ‬
‫ﺤ ﹾﻔ ِ‬
‫ﲔ ِﺑ ِ‬
‫ﷲ ﺍ ﹸﳌ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺼ ‪‬ﺮ ‪‬ﻩ ‪‬ﺳﺮِﻳﻌﹰﺎ‪ ،‬ﹶﻛﻤ‪‬ﺎ ‪‬ﻳﹶﺄ ‪‬ﻣ ‪‬ﺮ ﺍ ُ‬
‫‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪‬ﺑ ‪‬‬
‫ﻚ ﹶﺃ ﹾﻃ ‪‬ﻬ ‪‬ﺮ ِﻟ ﹸﻘﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﺯﻛﹶﻰ ِﻟ ِﺪﻳِﻨﻬِﻢ ‪.‬‬
‫ِﺇﹶﻟ‪‬ﻴﻬ‪‬ﺎ‪،‬ﹶﻓ ﹶﺬِﻟ ‪‬‬
‫ﺤ ﱡﻞ ﹶﻟ ‪‬ﻬ ‪‬ﻦ ﺍﻟ‪‬ﻨﻈﹶـ ‪‬ﺮ‬
‫ﻀ ‪‬ﻦ ِﻣ ‪‬ﻦ ﹶﺃ‪‬ﺑﺼ‪‬ﺎ ِﺭ ِﻫ ‪‬ﻦ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨ ﹶﻈ ِﺮ ِﺇﻟﹶﻰ ﻣ‪‬ﺎ ﹶﻻ ‪‬ﻳ ِ‬‫ﻀ ‪‬‬ ‫ﺕ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻐ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ﻟِﻠ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﺎ ِ‬
‫‪‬ﻭﹸﻗ ﹾﻞ ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺐ‬
‫ﺼ ‪‬ﺮ ‪‬ﻫﻦ‪ ‬ﻋ ِﻦ ﺍﻟ‪‬ﻨ ﹶﻈ ِﺮ ﺇِﱃ ﺍﻟ ‪‬ﺮﺟ‪‬ـﺎ ِﻝ ﺍ َﻷﺟ‪‬ﺎﻧِـ ِ‬ ‫ﻀ ‪‬ﻦ ‪‬ﺑ ‪‬‬‫ﻀ ‪‬‬ ‫ﺕ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ِﻝ ﻭﺍﻟ‪‬ﻨﺴ‪‬ﺎ ِﺀ‪،‬ﻭﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻐ ‪‬‬ ‫ِﺇﹶﻟ‪‬ﻴ ِﻪ ِﻣ ‪‬ﻦ ‪‬ﻋ ‪‬ﻮﺭ‪‬ﺍ ِ‬
‫ﺤ ﱡﻞ ﹶﻟ ‪‬ﻬ ‪‬ﻦ‪ ،‬ﻭﻋ‪‬ـ ‪‬ﻦ‬
‫ﺶ‪ ،‬ﻭ ‪‬ﻋﻤ‪‬ﺎ ﹶﻻ ‪‬ﻳ ِ‬ ‫ﺤ ﹶﻔ ﹾﻈ ‪‬ﻦ ﹸﻓﺮ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬ﻦ ‪‬ﻋ ‪‬ﻦ ﺍﻟ ﹶﻔﻮ‪‬ﺍ ِﺣ ِ‬ ‫‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻦ‪َ ،‬ﻷ‪‬ﻧ ‪‬ﻪ ﹶﺃﻭ‪‬ﱃ ِﺑ ِﻬ ‪‬ﻦ ‪‬ﻭﹶﺃﹾﻟ‪‬ﻴ ‪‬ﻖ‪ ،‬ﻭﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺐ ﺇِ ﱠﻻ ﻣ‪‬ﺎ ﹶﻻ ‪‬ﻳ ‪‬ﻤ ِﻜ ‪‬ﻦ ِﺇ ‪‬ﺧﻔﹶﺎ ‪‬ﺅ ‪‬ﻩ ﻛـﺎﻟ ‪‬ﺮﺩ‪‬ﺍ ِﺀ‬ ‫ﻸ ‪‬ﺟﺎِﻧ ِ‬ ‫ﺃﻥ‪،‬ﻳ‪‬ﺮﺍ ‪‬ﻫ ‪‬ﻦ‪،‬ﹶﺃ ‪‬ﺣ ‪‬ﺪ‪ ،‬ﻭﹶﺃ ﹾﻥ ﹶﻻ ‪‬ﻳ ﹾﻈ ِﻬ ‪‬ﺮ ﹶﻥ ﺷ‪‬ﻴﹾﺌﹰﺎ ِﻣ ‪‬ﻦ ﺍﻟﺰ‪‬ﻳ‪‬ﻨ ِﺔ ﻟ َ‬
‫ﺨ ‪‬ﻤ ِﺮ ِﻫ ‪‬ﻦ ‪‬ﻋﻠﹶـﻰ‬ ‫ﲔ ِﺑ ‪‬‬
‫ﺱ‪:‬ﺍﻟ ‪‬ﻮ ‪‬ﺟ ِﻪ ﻭﺍﻟ ﹶﻜ ﱠﻔ‪‬ﻴ ِﻦ ﻭﺍﳋﹶﺎ‪‬ﺗ ِﻢ (‪،‬ﻭﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻠ ِﻘ ‪‬‬ ‫ﺏ ﻭﺍﳋﻠﺨ‪‬ﺎ ِﻝ ) ‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﺑ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬ ‫ﻭﺍﻟﱢﺜﻴ‪‬ﺎ ِ‬
‫ﻚ ‪‬ﺷ ‪‬ﻌﻮ ‪‬ﺭ ‪‬ﻫ ‪‬ﻦ ‪‬ﻭﹶﺃ ‪‬ﻋﻨ‪‬ﺎﹸﻗ ‪‬ﻬ ‪‬ﻦ ‪‬ﻭﺻ‪‬ـﺪ‪‬ﻭ ‪‬ﺭ ‪‬ﻫ ‪‬ﻦ‬ ‫ﺴ‪‬ﺘ ‪‬ﺮ ﹶﻥ ِﺑ ﹶﺬِﻟ ‪‬‬
‫ﺼﺪ‪‬ﻭ ِﺭ ) ‪‬ﺟﻴ‪‬ﻮِﺑ ِﻬ ‪‬ﻦ ( ِﻟ‪‬ﻴ ‪‬‬ ‫ﺕ ِﺛﻴ‪‬ﺎِﺑ ِﻬ ‪‬ﻦ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟ ‪‬‬ ‫ﹶﻓ‪‬ﺘﺤ‪‬ﺎ ِ‬
‫ﺏ ‪(...‬‬ ‫ﳋﺼ‪‬ﺎ ِ‬ ‫ﺤ ِﻞ ﻭﺍ ِ‬ ‫‪‬ﺣﺘ‪‬ﻰ ﹶﻻ ﻳ‪‬ﺮﻯ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﺷ‪‬ﻲ ٌﺀ‪ ،‬ﻭﹶﺃ ﹾﻥ ﹶﻻ ‪‬ﻳ‪‬ﺒﺪِﻳ ‪‬ﻦ ﺯِﻳ‪‬ﻨ‪‬ﺘ ‪‬ﻬ ‪‬ﻦ ) ﻛﺎﻟﺴ‪‬ﻮﺍ ِﺭ ﻭﺍﳋﹶﺎ‪‬ﺗ ِﻢ ﻭﺍﻟ ﹸﻜ ‪‬‬
‫ﺝ‪ ،‬ﻭ‪‬ﺑﻘِﻴ ِﺔ ﺍ ﹶﳌﺤ‪‬ﺎ ِﺭ ِﻡ‬
‫ﺕ‪،‬ﻭﹶﺃ‪‬ﺑﻨ‪‬ﺎ ِﺀ ﺍ َﻷ ‪‬ﺯﻭ‪‬ﺍ ِ‬
‫ﺝ ﻭﺍﻹ ‪‬ﺧ ‪‬ﻮ ِﺓ ﻭﹶﺃ‪‬ﺑﻨ‪‬ﺎِﺋ ِﻬ ‪‬ﻢ‪،‬ﻭ‪‬ﺃ‪‬ﺑﻨ‪‬ﺎ ِﺀ ﺍ َﻷ ‪‬ﺧﻮ‪‬ﺍ ِ‬
‫ﺝ ﻭﺁﺑ‪‬ﺎ ِﺀ ﺍ َﻷ ‪‬ﺯﻭ‪‬ﺍ ِ‬‫ﻸ ‪‬ﺯﻭ‪‬ﺍ ِ‬
‫ِﺇ ﱠﻻ ﻟ َ‬
‫ﺕ ) ِﻧﺴ‪‬ﺎِﺋ ِﻬ ‪‬ﻦ ‪ -‬ﻭﻗِﻴ ﹶﻞ ِﺇ ﱠﻥ ِﻧﺴ‪‬ﺎ َﺀ ‪‬ﻫ ‪‬ﻦ‬ ‫ﺴِﻠﻤ‪‬ﺎ ِ‬ ‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﻓِﻲ ‪‬ﻫ ِﺬ ِﻩ ﺍﻵ‪‬ﻳ ِﺔ‪،‬ﺃﻭ ﻟِﻠ‪‬ﻨﺴ‪‬ﺎ ِﺀ ﺍ ﹸﳌ ‪‬‬ ‫ﺍﻟﺬﻳ ‪‬ﻦ ‪‬ﻋﺪ‪‬ﺩ ‪‬ﻫ ‪‬ﻢ ﺍ ُ‬
‫ﲔ)‬ ‫ﺴِﻠ ِﻤ ‪‬‬
‫ﺖ ﹶﺃ‪‬ﻳﻤ‪‬ﺎ‪‬ﻧ ‪‬ﻬ ‪‬ﻦ ِﻣ ‪‬ﻦ ‪‬ﻋﺒِﻴ ‪‬ﺪ ‪‬ﻣ ‪‬‬ ‫ﺤ‪‬ﺒِﺘ ِﻬ ‪‬ﻦ ﻭ ِﺧ ‪‬ﺪ ‪‬ﻣِﺘ ِﻬ ‪‬ﻦ (‪،‬ﺃﻭ ِﻟﻤ‪‬ﺎ ‪‬ﻣﹶﻠ ﹶﻜ ‪‬‬ ‫ﺼ‪‬‬ ‫ﺕ ِﺑ ‪‬‬ ‫ﺨ‪‬ﺘﺼ‪‬ﺎ ِ‬ ‫‪‬ﺗ ‪‬ﻌﻨِﻲ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ َﺀ ﺍ ﹶﳌ ‪‬‬
‫ﺸ‪‬ﺘﻬ‪‬ﻮ ﹶﻥ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ َﺀ ) ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ‬ ‫ﲔ ‪‬ﻭﻓِﻲ ‪‬ﻋﻘﹸﻮِﻟ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﻟ ‪‬ﻪ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬ ‫ﻉ ﺍ ﹸﳌ ‪‬ﻐ ﱠﻔِﻠ ‪‬‬
‫ﲔ (‪،‬ﺃﻭ ﺍﻷ‪‬ﺗﺒ‪‬ﺎ ِ‬ ‫ﺴِﻠ ِﻤ ‪‬‬
‫‪‬ﻭﻗِﻴ ﹶﻞ ‪‬ﺣﺘ‪‬ﻰ ِﻟ ‪‬ﻐ‪‬ﻴ ِﺮ ﺍ ﹸﳌ ‪‬‬
‫ﺼﻐ‪‬ﺎ ِﺭ ﺍﻟﺬﻳﻦ ﹶﻻ ‪‬ﻳ ﹾﻔ ‪‬ﻬﻤ‪‬ﻮ ﹶﻥ ﹶﺃ ‪‬ﺣﻮ‪‬ﺍ ﹶﻝ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ِﺀ‬ ‫ﻸ ﹾﻃﻔﹶﺎ ِﻝ ﺍﻟ ‪‬‬ ‫ﺍﻟﺘ‪‬ﺎﺑِﻌ‪‬ﻮ ﹶﻥ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﺃ ‪‬ﻭﻟِﻲ ﺍ ِﻹ ‪‬ﺭ‪‬ﺑ ِﺔ ﻣِﻦ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ِﻝ (‪،‬ﺃﻭ ِﻟ َ‬
‫ﺸ ‪‬ﻮﻫ‪‬ﺎ ِﺀ‬‫ﻕ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﻚ ‪‬ﻭ‪‬ﻳ ‪‬ﺪﺭِﻳ ِﻪ‪ ،‬ﻭ‪‬ﻳ ﹶﻔ ‪‬ﺮ ‪‬‬
‫ﻑ ﹶﺫِﻟ ‪‬‬ ‫‪‬ﻭ ‪‬ﻋ ‪‬ﻮﺭ‪‬ﺍِﺗ ِﻬ ‪‬ﻦ‪،‬ﺃﻣ‪‬ﺎ ﺇﺫﹶﺍ ﻛﺎ ﹶﻥ ﺍﻟ ﱢﻄ ﹾﻔ ﹸﻞ ‪‬ﻣﺮ‪‬ﺍﻫِﻘﹰﺎ ﹶﺃ ‪‬ﻭ ﹶﻗﺮِﻳﺒﹰﺎ ِﻣ‪‬ﻨ ‪‬ﻪ‪،‬ﻳ ‪‬ﻌ ِﺮ ‪‬‬
‫ﺴ ‪‬ﻤ ‪‬ﺢ ﹶﻟ ‪‬ﻪ ﺑﺎﻟ ‪‬ﺪﺧ‪‬ﻮ ِﻝ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ِﺀ ( ‪.‬‬ ‫ﻼ ‪‬ﻳ ‪‬‬
‫ﺴﻨ‪‬ﺎ ِﺀ ﹶﻓ ﹶ‬
‫ﳊ‪‬‬ ‫ﻭﺍ ﹶ‬
‫ﺽ‬
‫ﻀ ِﺮ‪‬ﺑ ‪‬ﻦ ِﺑﹶﺄ ‪‬ﺭ ‪‬ﺟِﻠ ِﻬ ‪‬ﻦ ﺍ َﻷ ‪‬ﺭ ‪‬‬
‫ﻼﺧِﻴ ﹸﻞ ﹶﻓ‪‬ﻴ ‪‬‬‫ﳋﹶ‬ ‫ﺕ ‪‬ﻭﻓِﻲ ﹶﺃ ‪‬ﺭ ‪‬ﺟِﻠ ِﻬ ‪‬ﻦ ﺍ ﹶ‬‫ﲔ ﻓِﻲ ﺍﻟ ﱡﻄ ‪‬ﺮﻗﹶﺎ ِ‬ ‫ﺸ ‪‬‬ ‫ﹶﻛﻤ‪‬ﺎ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻫ ‪‬ﻦ ِﺑﹶﺄ ﹾﻥ ﻻﹶ ‪‬ﻳ ‪‬ﻤ ِ‬
‫ﺖ ‪‬ﺗ ﹾﻔ ‪‬ﻌ ﹸﻞ ِﻧﺴ‪‬ﺎ ُﺀ ﺍﳉﹶﺎ ِﻫِﻠ‪‬ﻴ ِﺔ ‪.‬‬
‫ﺖ ﺍ َﻷ‪‬ﻧﻈﹶﺎ ‪‬ﺭ ِﺇﹶﻟ‪‬ﻴ ِﻬ ‪‬ﻦ‪ ،‬ﹶﻛﻤ‪‬ﺎ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺸ‪‬ﻴِﺘ ِﻬ ‪‬ﻦ‪ ،‬ﻭِﻟ‪‬ﺘ ﹾﻠ‪‬ﺘ ِﻔ ‪‬‬
‫ﺕ ِﻣ ‪‬‬‫ﺻ ‪‬ﻮ ‪‬‬
‫ﻟﻴ‪‬ﺴ ‪‬ﻤ ‪‬ﻊ ‪‬‬
‫ﺨﱡﻠ ِﻖ ِﺑ ‪‬ﻬ ِﺬ ِﻩ‬
‫ﷲ ﻳﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍ ﹸﳌ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ‪،‬ﻭﺍ ﹾﻓ ‪‬ﻌﻠﹸﻮﺍ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ِﺑ ِﻪ ﺭ‪‬ﺑﻜﹸﻢ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﲔ ِﺇﻟﹶﻰ ﻃﹶﺎ ‪‬ﻋ ِﺔ ﺍ ِ‬ ‫ﻭﺍ ‪‬ﺭ ِﺟﻌ‪‬ﻮﺍ ﺗ‪‬ﺎﺋِﺒ ‪‬‬
‫ﺕ‬
‫ﺼﻔﹶﺎ ِ‬ ‫ﳊﻤِﻴ ‪‬ﺪ ِﺓ‪،‬ﻭﺍ‪‬ﺗ ‪‬ﺮﻛﹸﻮﺍ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺃﻫ ﹸﻞ ﺍﳉﹶﺎ ِﻫِﻠﻴ‪‬ـ ِﺔ ﻣِـ ‪‬ﻦ ﺍﻟـ ‪‬‬ ‫ﻕﺍﹶ‬ ‫ﳉﻤِﻴﹶﻠ ِﺔ ﻭﺍ َﻷﺧ‪‬ﻼ ِ‬ ‫ﺕﺍﹶ‬ ‫ﺼﻔﹶﺎ ِ‬‫ﺍﻟ ‪‬‬
‫‪٥٠٧‬‬
‫ﷲ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﻟﹸﻪ ِﺑ ِﻪ‪ ،‬ﻭ‪‬ﺗ ‪‬ﺮ ِﻙ ﻣ‪‬ﺎ ‪‬ﻧﻬ‪‬ﻴﺎ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪.‬‬‫ﺡ ﻓِﻲ ِﻓ ‪‬ﻌ ِﻞ ﻣﺎ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺍ َ‬ ‫ﻼ‪‬‬‫ﻕ ﺍﻟ ﱠﺬﻣِﻴ ‪‬ﻤ ِﺔ‪،‬ﻓِﺈ ﱠﻥ ﺍﻟ ﹶﻔ ﹶ‬
‫ﻭﺍﻷْﺧ‪‬ﻼ ِ‬

‫‪ - ٥٠٧‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٢٧٠٣ / ١) -‬‬

‫‪٢٤١‬‬
‫ﺻ‪‬ﻨﻔﹶﺎ ِﻥ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﻟﻨ‪‬ﺎ ِﺭ ﹶﻟ ‪‬ﻢ ﹶﺃ ‪‬ﺭ ‪‬ﻫﻤ‪‬ﺎ ﹶﻗ ‪‬ﻮ ‪‬ﻡ ‪‬ﻣ ‪‬ﻌﻬ‪‬ـ ‪‬ﻢ‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ » -
-‬‬
‫ﺕ‬
‫ﻼ ‪‬‬ ‫ﺕ ﻣ‪‬ـﺎِﺋ ﹶ‬ ‫ﻼ ‪‬‬ ‫ﺕ ‪‬ﻣﻤِـﻴ ﹶ‬ ‫ﺕ ﻋ‪‬ﺎ ِﺭﻳ‪‬ـﺎ ‪‬‬ ‫ﺱ ‪‬ﻭِﻧﺴ‪‬ﺎ ٌﺀ ﹶﻛﺎ ِﺳﻴ‪‬ﺎ ‪‬‬ ‫ﻀ ِﺮﺑ‪‬ﻮ ﹶﻥ ِﺑﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬‫ﺏ ﺍﹾﻟﺒ‪ ‬ﹶﻘ ِﺮ ‪‬ﻳ ‪‬‬
‫ﻁ ﹶﻛﹶﺄ ﹾﺫﻧ‪‬ﺎ ِ‬ ‫ِﺳﻴ‪‬ﺎ ﹲ‬
‫ﺠ ‪‬ﺪ ﹶﻥ ﺭِ ‪‬ﳛﻬ‪‬ﺎ ‪‬ﻭِﺇ ﱠﻥ ِﺭ ‪‬ﳛﻬ‪‬ﺎ ﹶﻟﻴ‪‬ﻮ ‪‬ﺟ ‪‬ﺪ ِﻣ ‪‬ﻦ‬
‫ﺠ‪‬ﻨ ﹶﺔ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ِ‬
‫ﺖ ﺍﹾﻟﻤ‪‬ﺎِﺋﹶﻠ ِﺔ ﹶﻻ ‪‬ﻳ ‪‬ﺪ ‪‬ﺧ ﹾﻠ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺨ ِ‬
‫‪‬ﺭﺀُﻭ ‪‬ﺳ ‪‬ﻬ ‪‬ﻦ ﹶﻛﹶﺄ ‪‬ﺳِﻨ ‪‬ﻤ ِﺔ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫‪٥٠٨‬‬
‫ﺴ ‪‬ﲑ ِﺓ ﹶﻛﺬﹶﺍ ‪‬ﻭ ﹶﻛﺬﹶﺍ «‪.‬‬ ‫‪‬ﻣ ِ‬
‫ﻁ ِﻣﺜﹾـ ﹸﻞ‬
‫ﺻ‪‬ﻨﻔﹶﺎ ِﻥ ِﻣ ‪‬ﻦ ﹸﺃ ‪‬ﻣﺘِﻲ ﹶﻟ ‪‬ﻢ ﹶﺃ ‪‬ﺭ ‪‬ﻫﻤ‪‬ﺎ‪ :‬ﹶﻗ ‪‬ﻮ ‪‬ﻡ ‪‬ﻣ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ِﺳﻴ‪‬ﺎ ﹲ‬
‫ﷲ
‪،‬ﻗﹶﺎ ﹶﻝ‪ِ :‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫ﺕ ‪‬ﺭﺅ‪‬ﻭ ‪‬ﺳ ‪‬ﻬ ‪‬ﻦ ِﻣﺜﹾـ ﹸﻞ‬ ‫ﻼ ‪‬‬ ‫ﺕ ‪‬ﻣﻤِﻴ ﹶ‬ ‫ﻼ ‪‬‬ ‫ﺕ ﻣ‪‬ﺎِﺋ ﹶ‬ ‫ﺕ ﻋ‪‬ﺎ ِﺭﻳ‪‬ﺎ ‪‬‬ ‫ﺱ ‪‬ﻭِﻧﺴ‪‬ﺎ ٌﺀ ﻛﹶﺎ ِﺳﻴ‪‬ﺎ ‪‬‬ ‫ﻀ ِﺮﺑ‪‬ﻮ ﹶﻥ ِﺑﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺏ ﺍﹾﻟ‪‬ﺒ ﹶﻘ ِﺮ ‪‬ﻳ ‪‬‬
‫ﹶﺃ ﹾﺫﻧ‪‬ﺎ ِ‬
‫ﺴ ‪‬ﲑ ِﺓ‬
‫ﺠﺪ‪‬ﻭ ﹶﻥ ِﺭ ‪‬ﳛﻬ‪‬ﺎ‪ ،‬ﻭِﺇ ﱠﻥ ِﺭ ‪‬ﳛﻬ‪‬ﺎ ﹶﻟﺘ‪‬ﻮ ‪‬ﺟ ‪‬ﺪ ِﻣ ‪‬ﻦ ﻣ‪‬ـ ِ‬ ‫ﺠ‪‬ﻨ ﹶﺔ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ِ‬
‫ﺖ ﺍﹾﻟﻤ‪‬ﺎِﺋﹶﻠ ِﺔ ﹶﻻ ‪‬ﻳ ‪‬ﺪ ‪‬ﺧﻠﹸﻮ ﹶﻥ ﺍﹾﻟ ‪‬‬
‫ﺨ ِ‬ ‫ﹶﺃ ‪‬ﺳِﻨ ‪‬ﻤ ِﺔ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫‪٥٠٩‬‬
‫ﹶﻛﺬﹶﺍ ‪‬ﻭ ﹶﻛﺬﹶﺍ‪.‬‬
‫ﲔ‬
‫ﺼﻠﹶﺎ ﹶﺓ ﻭ‪‬ﺁﺗِـ ‪‬‬ ‫ﺝ ﺍﹾﻟﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ِﺔ ﺍﹾﻟﺄﹸﻭﻟﹶﻰ ‪‬ﻭﹶﺃِﻗ ‪‬ﻤ ‪‬ﻦ ﺍﻟـ ‪‬‬‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻭﹶﻗ ‪‬ﺮ ﹶﻥ ﻓِﻲ ‪‬ﺑﻴ‪‬ﻮِﺗ ﹸﻜ ‪‬ﻦ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ‪‬ﺒ ‪‬ﺮ ‪‬ﺟ ‪‬ﻦ ‪‬ﺗ‪‬ﺒ ‪‬ﺮ ‪‬‬
‫ﺖ ‪‬ﻭ‪‬ﻳ ﹶﻄﻬ‪‬ـ ‪‬ﺮ ﹸﻛ ‪‬ﻢ‬‫ﺲ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﹾﻟ‪‬ﺒﻴ‪‬ـ ِ‬
‫ﺐ ﻋ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ‪‬‬ ‫ﺍﻟ ‪‬ﺰﻛﹶﺎ ﹶﺓ ‪‬ﻭﹶﺃ ِﻃ ‪‬ﻌ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳﺮِﻳ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ِﻟ‪‬ﻴ ﹾﺬ ِﻫ ‪‬‬
‫‪‬ﺗ ﹾﻄ ِﻬﲑ‪‬ﺍ{ )‪ (٣٣‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‬
‫ﻀ ‪‬ﻌ ‪‬ﻦ‬
‫ﺡ ﺃﹶﻥ ‪‬ﻳ ‪‬‬ ‫ﺲ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻦ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬ ‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪}:‬ﻭ‪‬ﺍﹾﻟ ﹶﻘﻮ‪‬ﺍﻋِ ‪‬ﺪ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨﺴ‪‬ﺎﺀ ﺍﻟﻠﱠﺎﺗِﻲ ﻟﹶﺎ ‪‬ﻳ ‪‬ﺮﺟ‪‬ﻮ ﹶﻥ ِﻧﻜﹶﺎﺣ‪‬ﺎ ﻓﹶﹶﻠ‪‬ﻴ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻌ ِﻔ ﹾﻔﻦ‪ ‬ﺧ‪‬ﻴ ‪‬ﺮ ﱠﻟ ‪‬ﻬ ‪‬ﻦ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﺳ‪‬ـﻤِﻴ ‪‬ﻊ ‪‬ﻋﻠِـﻴ ‪‬ﻢ{ )‪ (٦٠‬ﺳـﻮﺭﺓ‬ ‫ﺕ ِﺑﺰِﻳ‪‬ﻨ ٍﺔ ‪‬ﻭﺃﹶﻥ ‪‬ﻳ ‪‬‬
‫ِﺛﻴ‪‬ﺎ‪‬ﺑ ‪‬ﻬ ‪‬ﻦ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻣ‪‬ﺘ‪‬ﺒ ‪‬ﺮﺟ‪‬ﺎ ٍ‬
‫ﺍﻟﻨــﻮﺭ‬
‫ﺲ‬
‫ﺝ‪،‬ﹶﻓﹶﻠ‪‬ﻴ ‪‬‬
‫ﺴ ‪‬ﻦ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﻮﹶﻟ ِﺪ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺒ ‪‬ﻖ ﹶﻟ ‪‬ﻬ ‪‬ﻦ ‪‬ﺗ ﹶﻄﱡﻠ ‪‬ﻊ ِﺇﻟﹶﻰ ﺍﻟ‪‬ﺘ ‪‬ﺰ ‪‬ﻭ ِ‬
‫ﻼﺗِﻲ ِ‪‬ﻳِﺌ ‪‬‬
‫ﺴ ‪‬ﻦ ﺍﻟ ﱠ‬‫ﻭﺍﻟ‪‬ﻨﺴ‪‬ﺎ ُﺀ ﺍﻟﻄﹶﺎ ِﻋﻨ‪‬ﺎﺕ‪ ‬ﻓِﻲ ﺍﻟ ِ‬
‫ﺨﹶﻠ ‪‬ﻌ ‪‬ﻦ ِﺛﻴ‪‬ﺎ‪‬ﺑ ‪‬ﻬ ‪‬ﻦ‬
‫ﺝ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻦ ﻓِﻲ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺴ‪‬ﺘ ِﺮ‪،‬ﻭ‪‬ﻻ ﺣ‪ ‬ﺮ ‪‬‬ ‫ﺠ ِﺮ ﻭﺍﻟ‪‬ﺘ ‪‬‬
‫ﳊِ‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻦ ﻣ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﹶﻏ‪‬ﻴﺮِﻫ ‪‬ﻦ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ِﺀ ﻓِﻲ ﺍ ﹶ‬
‫ﺸ ﹾﻔ ‪‬ﻦ ‪‬ﻋ ‪‬ﻦ ﺯِﻳﻨ‪‬ـ ٍﺔ‪ ،‬ﻭ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﹶﻟﻬ‪‬ـ ‪‬ﻦ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺒﻘﹶـ‪‬ﻴ ‪‬ﻦ‬ ‫ﻒ ‪‬ﻋ ‪‬ﻮﺭ‪‬ﺍ‪‬ﺗ ‪‬ﻬ ‪‬ﻦ‪،‬ﻭ‪‬ﻻ ‪‬ﻳ‪‬ﻨ ِﻜ ِ‬‫ﺸ ‪‬‬ ‫ﺍﳋﹶﺎ ِﺭ ِﺟ‪‬ﻴ ﹶﺔ ‪‬ﻋﻠﹶﻰ ًﹶﺃ ﹾﻥ ﹶﻻ ‪‬ﺗ‪‬ﻨ ﹶﻜ ِ‬
‫ﻱ ‪‬ﻳ ﹾﻔ ‪‬ﻌ ﹾﻠ‪‬ﻨ ‪‬ﻪ ﹶﻃﻠﹶﺒـﹰﺎ‬ ‫ﻚ ﺍ ‪‬ﺳِﺘ ‪‬ﻌﻔﹶﺎﻓﹰﺎ‪،‬ﹶﺃ ‪‬‬‫ﺿ ِﺔ‪ ،‬ﻭ ‪‬ﺳﻤ‪‬ﻰ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬
‫ﻀﻔﹶﺎ ‪‬‬ ‫ﺕ ِﺑِﺜﻴ‪‬ﺎِﺑ ِﻬ ‪‬ﻦ ﺍﳋﹶﺎ ِﺭ ِﺟ‪‬ﻴ ِﺔ ﺍﻟ ﹶﻔ ‪‬‬
‫ﻛﹶﺎﺳِﻴﺎ ٍ‬
‫ﺴ‪‬ﺘ ِﺮ ﻭ‪‬ﺍﻟ ِﻌﻔﱠـ ِﺔ ﻣِـ ‪‬ﻦ‬‫ﺐ ﻭﺍﻟﺘ‪‬ـ ‪‬‬ ‫ﺠ ِ‬ ‫ﺤ‪‬‬ ‫ﺻﹶﻠ ٍﺔ‪ ،‬ﻭ‪‬ﺑ‪‬ﻴﻦ‪ ‬ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺝ ﻭﺍﻟ ِﻔ‪‬ﺘ‪‬ﻨ ِﺔ ِﻣ ‪‬ﻦ ِ‬
‫ﻟِﻠ ِﻌ ﱠﻔ ِﺔ‪،‬ﻭﺇِﻳﺜﹶﺎﺭﹰﺍ ﹶﻟﻬ‪‬ﺎ ِﻟﻤ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ‪‬ﺘﺒ‪‬ﺮ ِ‬
‫ﺏ‬
‫ﳊ‪‬ﻴﻠﹸﻮﹶﻟ ِﺔ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟﱢﻠﺴ‪‬ﺎ ﹸﻥ‪ ،‬ﻭ‪‬ﻳ ﱢﻄِﻠ ‪‬ﻊ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺃﺳ‪‬ـﺒ‪‬ﺎ ِ‬
‫ﺹ ﺍﻟ ‪‬ﻐﻮ‪‬ﺍ‪‬ﻳ ِﺔ‪،‬ﻭﺍ ﹶ‬
‫ﺻﹶﻠ ٍﺔ‪ ،‬ﻭ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ‪‬ﺳﺒِﻴ ٍﻞ ﺇِﱃ ﺍﻟ ِﻌ ﱠﻔ ِﺔ ‪‬ﺗ ﹾﻘﻠِﻴ ﹸﻞ ﹸﻓ ‪‬ﺮ ِ‬
‫ِ‬

‫‪ - ٥٠٨‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٥٧٠٤) -‬‬

‫ﺍﻟﺒﺨﺖ‪:‬ﻭﺍﺣﺪ‪‬ﺎ ﺍﻟﺒﺨﺘﻴﺔ ﻭﻫﻰ ﺍﻟﻨﺎﻗﺔ ﻃﻮﻳﻠﺔ ﺍﻟﻌﻨﻖ ﺫﺍﺕ ﺍﻟﺴﻨﺎﻣﲔ‬
‫‪ - ٥٠٩‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٧٤٦١)(٥٠٠ / ١٦) -‬ﺻﺤﻴﺢ‬
‫‪٢٤٢‬‬
‫ﺱ ﻓِـﻲ‬
‫ﺴ ‪‬ﻤ ‪‬ﻊ ﻣ‪‬ﺎ ‪‬ﻳﻘﹸﻮﹸﻟ ‪‬ﻪ ﺍﻟﱢﻠﺴ‪‬ﺎ ﹸﻥ‪ ،‬ﻭ‪‬ﻳ ﱢﻄ ِﻞُ' ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﻮﺳ‪‬ـ ِﻮ ‪‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻳ ‪‬‬
‫ﺱ ‪.‬ﻭﺍ ُ‬
‫ﺍ ٍﻹﺛﹶﺎ ‪‬ﺭ ِﺓ ‪‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ‪‬ﻨﻔﹸﻮ ِ‬
‫‪٥١٠‬‬
‫ﻀ ِﻤ ِﲑ‬
‫ﻚ ‪.‬ﻭ‪‬ﺍ َﻷﻣ‪ ‬ﺮ ﹸﻛﱡﻠ ‪‬ﻪ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ِﻧ‪‬ﻴ ٍﺔ ‪‬ﻭ ‪‬ﺣﺴ‪‬ﺎ ِﺳ‪‬ﻴ ٍﺔ ﻓِﻲ ﺍﻟ ‪‬‬ ‫ﳉﻨ‪‬ﺎ ِﻥ ﻭ‪‬ﻳﺠ‪‬ﺎﺯِﻱ ‪‬ﻋﻠﹶﻰ ﹶﺫِﻟ ‪‬‬
‫ﺍﹶ‬
‫ﺃﻣﺎ ﻣﺎ ﺛﺒﺖ ﰲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻻﺧﺘﻼﻁ ﺑﲔ ﺍﳉﻨﺴﲔ ﻓﻬﻮ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫ﻚ ﹶﺃ ‪‬ﺯﻛﹶﻰ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﺇ ﱠﻥ‬
‫ﺤ ﹶﻔﻈﹸﻮﺍ ﹸﻓﺮ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬ﻢ ﹶﺫِﻟ ‪‬‬‫ﲔ ‪‬ﻳ ‪‬ﻐﻀ‪‬ﻮﺍ ِﻣ ‪‬ﻦ ﹶﺃ‪‬ﺑﺼ‪‬ﺎ ِﺭ ِﻫ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪}:‬ﻗﹸﻞ ﱢﻟﻠﹾ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺼ‪‬ﻨﻌ‪‬ﻮ ﹶﻥ{ )‪ (٣٠‬ﺳﻮﺭﺓ ﺍﻟﻨــﻮﺭ‬ ‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺧِﺒ ‪‬ﲑ ِﺑﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﻓﻜﻴﻒ ﻧﺘﺼﻮ‪‬ﺭ ﻏﺾ ﺍﻟﺒﺼﺮ ﻟﻜﻞ ﻣﻦ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﻭﳘﺎ ﳎﺘﻤﻌﺎﻥ ﰲ ﻣﻜﺎﻥ ﻭﺍﺣﺪ‪،‬ﻓﺎﻵﻳﺔ ﺇﺫﻥ‬
‫ﰲ ﻣﺪﻟﻮﳍﺎ ﺗﻨﻬﻰ ﻋﻦ ﺍﻻﺧﺘﻼﻁ‪...‬‬
‫ﺕ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ِﺇﻟﱠﺎ ﺃﹶﻥ ‪‬ﻳ ‪‬ﺆ ﹶﺫ ﹶﻥ ﹶﻟ ﹸﻜ ‪‬ﻢ ِﺇﻟﹶﻰ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ‪}:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﻟﹶﺎ ‪‬ﺗ ‪‬ﺪ ‪‬ﺧﻠﹸﻮﺍ ‪‬ﺑﻴ‪‬ﻮ ‪‬‬
‫ﲔ‬
‫ﺴ ‪‬‬ ‫ﺴ‪‬ﺘ ﹾﺄﻧِـ ِ‬
‫ﺸﺮ‪‬ﻭﺍ ‪‬ﻭﻟﹶـﺎ ‪‬ﻣ ‪‬‬ ‫ﹶﻃﻌ‪‬ﺎ ٍﻡ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﻧ‪‬ﺎ ِﻇﺮِﻳ ‪‬ﻦ ِﺇﻧ‪‬ﺎ ‪‬ﻩ ‪‬ﻭﹶﻟﻜِ ‪‬ﻦ ِﺇﺫﹶﺍ ‪‬ﺩﻋِﻴ‪‬ﺘ ‪‬ﻢ ﻓﹶﺎ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﺍ ﹶﻓِﺈﺫﹶﺍ ﹶﻃ ِﻌ ‪‬ﻤ‪‬ﺘ ‪‬ﻢ ﻓﹶﺎﻧﺘ‪‬ـ ِ‬
‫ﺤﻴِﻲ ﻣِـ ‪‬ﻦ ﺍﹾﻟﺤ‪‬ـ ‪‬ﻖ ‪‬ﻭِﺇﺫﹶﺍ‬ ‫ﺴ‪‬ﺘ ‪‬‬
‫ﺤﻴِﻲ ﻣِﻨ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﻟﹶﺎ ﻳ‪‬ـ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬‬
‫ﺚ ِﺇ ﱠﻥ ﹶﺫِﻟ ﹸﻜ ‪‬ﻢ ﻛﹶﺎ ﹶﻥ ﻳ‪ ‬ﺆﺫِﻱ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ﹶﻓ‪‬ﻴ ‪‬‬ ‫ﺤﺪِﻳ ٍ‬ ‫ِﻟ ‪‬‬
‫ﺏ ﹶﺫِﻟ ﹸﻜ ‪‬ﻢ ﹶﺃ ﹾﻃ ‪‬ﻬ ‪‬ﺮ ِﻟ ﹸﻘﻠﹸﻮﺑِ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹸﻗﻠﹸﻮِﺑ ِﻬ ‪‬ﻦ ‪‬ﻭﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ‪‬ﻢ‬
‫‪‬ﺳﹶﺄﹾﻟ‪‬ﺘﻤ‪‬ﻮ ‪‬ﻫ ‪‬ﻦ ‪‬ﻣﺘ‪‬ﺎﻋ‪‬ﺎ ﻓﹶﺎ ‪‬ﺳﹶﺄﻟﹸﻮ ‪‬ﻫ ‪‬ﻦ ﻣِﻦ ‪‬ﻭﺭ‪‬ﺍﺀ ِﺣﺠ‪‬ﺎ ٍ‬
‫ﺃﹶﻥ ‪‬ﺗ ‪‬ﺆﺫﹸﻭﺍ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭﻟﹶﺎ ﺃﹶﻥ ﺗ‪‬ﻨ ِﻜﺤ‪‬ﻮﺍ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍ ‪‬ﺟ ‪‬ﻪ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ِﻩ ﹶﺃ‪‬ﺑﺪ‪‬ﺍ ِﺇ ﱠﻥ ﺫﹶِﻟ ﹸﻜ ‪‬ﻢ ﻛﹶﺎ ﹶﻥ ﻋِﻨ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋﻈِﻴﻤ‪‬ﺎ{‬
‫)‪ (٥٣‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‪.‬‬
‫ﺨﹸﻠ ‪‬ﻮ ﱠﻥ ‪‬ﺭﺟ‪‬ـ ﹲﻞ‬‫ﺱ‪ ،‬ﺳ ِﻤ ‪‬ﻊ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﹶﻻ ‪‬ﻳ ‪‬‬ ‫ﻭﻋﻦ ‪‬ﻋﻤ‪‬ﺮﻭ ‪‬ﺑ ِﻦ ﺩِﻳﻨ‪‬ﺎ ٍﺭ‪ ،‬ﺳ ِﻤ ‪‬ﻊ ﹶﺃﺑ‪‬ﺎ ‪‬ﻣ ‪‬ﻌ‪‬ﺒ ٍﺪ‪ ،‬ﺳ ِﻤ ‪‬ﻊ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫‪٥١١‬‬
‫ﺤ ‪‬ﺮ ٍﻡ‪.‬‬
‫ﺑِﺎ ‪‬ﻣ ‪‬ﺮﹶﺃ ٍﺓ‪ ،‬ﻭ ﹶﻻ ‪‬ﺗﺴ‪‬ﺎِﻓ ‪‬ﺮ ِﺇ ﱠﻻ ‪‬ﻭ ‪‬ﻣ ‪‬ﻌﻬ‪‬ﺎ ﺫﹸﻭ ‪‬ﻣ ‪‬‬
‫ﺏ ‪‬ﺭﺳ‪‬ـﻮ ِﻝ‬ ‫ﺻﺤ‪‬ﺎ ‪‬‬ ‫ﺐ ‪‬ﺑ ِﻦ ِﻣ ‪‬ﻬﺠ‪‬ﺎ ٍﻥ‪ِ ،‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﻟﺸ‪‬ﺎ ِﻡ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺇِﻳِﻠﻴ‪‬ﺎ َﺀ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﺩ ‪‬ﺭ ‪‬ﻙ ﹶﺃ ‪‬‬ ‫ﻭ ‪‬ﻋ ِﻦ ﺍﻟﺴ‪‬ﺎِﺋ ِ‬
‫ﷲ ‪‬ﻭﹶﺃﹾﺛﻨ‪‬ـﻰ ‪‬ﻋﹶﻠﻴ‪‬ـ ِﻪ‬ ‫ﷲ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﺍﻟﺸ‪‬ﺎ ‪‬ﻡ ‪‬ﺣ ِﻤ ‪‬ﺪ ﺍ َ‬ ‫ﺿ ‪‬ﻲ ﺍ ُ‬ ‫ﺚ ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬ﻩ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻟﻤ‪‬ﺎ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺭ ِ‬ ‫ﷲ
ﻓِﻲ ‪‬ﺣﺪِﻳ ٍ‬ ‫ﺍِ‬
‫ﷲ
ﻗﹶﺎ ‪‬ﻡ ﻓِﻴﻨ‪‬ﺎ ‪‬ﺧﻄِﻴﺒ‪‬ـﺎ‬ ‫ﻑ‪ ،‬ﻭ‪‬ﻧﻬ‪‬ﻰ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﹶﻜ ِﺮ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪ِ:‬ﺇ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ﻆ ‪‬ﻭ ﹶﺫ ﱠﻛ ‪‬ﺮ‪ ،‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ِ‬
‫‪‬ﻭ ‪‬ﻭ ‪‬ﻋ ﹶ‬
‫ﺕ ﺍﹾﻟﺒ‪‬ـ‪‬ﻴ ِﻦ ‪‬ﻭﻗﹶـﺎ ﹶﻝ‪ ":‬ﻋﻠﹶـ‪‬ﻴ ﹸﻜ ‪‬ﻢ‬ ‫ﺡ ﺫﹶﺍ ِ‬ ‫ﺻﹶﻠ ِﺔ ﺍﻟـ ‪‬ﺮ ِﺣ ِﻢ ‪‬ﻭﺻ‪‬ـﻠﹶﺎ ِ‬ ‫ﷲ ‪‬ﻭ ِ‬ ‫ﹶﻛ ِﻘﻴ‪‬ﺎﻣِﻲ ﻓِﻴ ﹸﻜ ‪‬ﻢ ﹶﻓﹶﺄ ‪‬ﻣ ‪‬ﺮ ِﺑ‪‬ﺘ ﹾﻘﻮ‪‬ﻯ ﺍ ِ‬
‫ﺸ‪‬ﻴﻄﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻊ ﺍﹾﻟﻮ‪‬ﺍ ِﺣ ِﺪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻣِـ ‪‬ﻦ ﺍﻟِـﺎﹾﺛ‪‬ﻨ‪‬ﻴ ِﻦ ﹶﺃ‪‬ﺑﻌ‪‬ـ ‪‬ﺪ‪،‬ﻟﹶﺎ‬ ‫ﺠﻤ‪‬ﺎ ‪‬ﻋ ِﺔ‪ ،‬ﻭِﺇ ﱠﻥ ﺍﻟ ‪‬‬‫ﷲ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬‬ ‫ﺠﻤ‪‬ﺎ ‪‬ﻋ ِﺔ؛ ﹶﻓِﺈ ﱠﻥ ‪‬ﻳ ‪‬ﺪ ﺍ ِ‬ ‫ﺑِﺎﹾﻟ ‪‬‬
‫ﺴ‪‬ﻨ‪‬ﺘ ‪‬ﻪ ﹶﻓﻬ‪‬ـ ‪‬ﻮ ﹶﺃﻣ‪‬ـﺎ ‪‬ﺭ ﹸﺓ‬ ‫ﺸ‪‬ﻴﻄﹶﺎ ﹶﻥ ﺛﹶﺎِﻟﹸﺜ ‪‬ﻬﻤ‪‬ﺎ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺳ‪‬ﺎ َﺀ‪‬ﺗ ‪‬ﻪ ‪‬ﺳ‪‬ﻴﹶﺌ‪‬ﺘ ‪‬ﻪ‪ ،‬ﻭ ‪‬ﺳ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ ‪‬ﺣ ‪‬‬
‫ﺨﹸﻠ ‪‬ﻮ ﱠﻥ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﺑِﺎ ‪‬ﻣ ‪‬ﺮﹶﺃ ٍﺓ‪،‬ﹶﻓِﺈ ﱠﻥ ﺍﻟ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫ﺴ‪‬ﻨ‪‬ﺘ ‪‬ﻪ ِﺇ ﹾﻥ ‪‬ﻋ ِﻤ ﹶﻞ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ ﻟﹶـ ‪‬ﻢ‬
‫ﺴ ‪‬ﺮ ‪‬ﻩ ‪‬ﺣ ‪‬‬ ‫ﺴِﻠ ِﻢ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣ ِﻦ‪ ،‬ﻭﹶﺃﻣ‪‬ﺎ ‪‬ﺭ ﹸﺓ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎِﻓ ِﻖ ﺍﱠﻟﺬِﻱ ﻟﹶﺎ ‪‬ﺗﺴ‪‬ﻮ ُﺀ ‪‬ﻩ ‪‬ﺳ‪‬ﻴﹶﺌ‪‬ﺘ ‪‬ﻪ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬‬‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬

‫‪ - ٥١٠‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٢٧٣٣ / ١) -‬‬

‫‪ - ٥١١‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٢٧٣١) (٤٤١ / ٦) -‬ﺻﺤﻴﺢ‬
‫‪٢٤٣‬‬
‫ﺸ ‪‬ﺮ ‪‬ﻋﻘﹸﻮ‪‬ﺑ ﹰﺔ‪ ،‬ﻭﹶﺃ ‪‬ﺟ ِﻤﻠﹸﻮﺍ‬
‫ﻚ ﺍﻟ ‪‬‬
‫ﷲ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﻒ ِﻣ ‪‬ﻦ ﺍ ِ‬
‫ﺨ ‪‬‬
‫ﻚ ﹶﺛﻮ‪‬ﺍﺑ‪‬ﺎ‪ ،‬ﻭِﺇ ﹾﻥ ‪‬ﻋ ِﻤ ﹶﻞ ‪‬ﺷﺮ‪‬ﺍ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﷲ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﺝ ِﻣ ‪‬ﻦ ﺍ ِ‬
‫‪‬ﻳ ‪‬ﺮ ‪‬‬
‫ﺴ ‪‬ﺮ ﹶﻟ ‪‬ﻪ ‪‬ﻋ ‪‬ﻤﹸﻠ ‪‬ﻪ ﺍﱠﻟﺬِﻱ ﻛﹶﺎ ﹶﻥ ﻋ‪‬ﺎ ِﻣﻠﹰﺎ‪،‬ﺍ ‪‬ﺳ‪‬ﺘﻌِﻴﻨ‪‬ﻮﺍ‬ ‫ﷲ ﹶﻗ ‪‬ﺪ ‪‬ﺗ ﹶﻜ ﱠﻔ ﹶﻞ ِﺑﹶﺄ ‪‬ﺭﺯ‪‬ﺍِﻗ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ﹸﻛﻞﱞ ‪‬ﻣ‪‬ﻴ ‪‬‬‫ﺐ ﺍﻟ ‪‬ﺪ ‪‬ﻧﻴ‪‬ﺎ ﹶﻓِﺈ ﱠﻥ ﺍ َ‬
‫ﻓِﻲ ﹶﻃﹶﻠ ِ‬
‫ﺤﻤ‪‬ـ ٍﺪ‬ ‫ﺏ "
‪‬ﻋﻠﹶﻰ ‪‬ﻧِﺒ‪‬ﻴﻨ‪‬ـﺎ ‪‬ﻣ ‪‬‬ ‫ﺖ ‪‬ﻭ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﹸﺃ ‪‬ﻡ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﷲ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎِﻟ ﹸﻜ ‪‬ﻢ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ‪‬ﻤﺤ‪‬ﻮ ﻣ‪‬ﺎ ‪‬ﻳﺸ‪‬ﺎﺀُ ‪‬ﻭ‪‬ﻳﹾﺜِﺒ ‪‬‬ ‫ﺑِﺎ ِ‬
‫ﺏ ‪‬ﻋﻠﹶﻰ ﹶﺃﻫ‪‬ـ ِﻞ‬ ‫ﺨﻄﱠﺎ ِ‬ ‫ﺴﻠﹶﺎ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ " ‪‬ﻫ ِﺬ ِﻩ ‪‬ﺧ ﹾﻄ‪‬ﺒ ﹸﺔ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬‬
‫ﷲ ‪.‬ﺍﻟ ‪‬‬ ‫ﺴﻠﹶﺎ ‪‬ﻡ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹸﺔ ﺍ ِ‬
‫ﻭ‪‬ﺁِﻟ ِﻪ‪ ،‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫‪٥١٢‬‬
‫ﷲ
‬ ‫ﺍﻟﺸ‪‬ﺎ ِﻡ‪،‬ﹶﺃﹶﺛ ‪‬ﺮﻫ‪‬ﺎ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫ﻭ ‪‬ﻋﻦ‪ ‬ﻋ ﹾﻘ‪‬ﺒ ﹶﺔ ‪‬ﺑ ِﻦ ﻋ‪‬ﺎ ِﻣ ٍﺮ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ -
-‬ﻗﹶﺎ ﹶﻝ » ِﺇﻳ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﻭ‪‬ﺍﻟ ‪‬ﺪﺧ‪‬ﻮ ﹶﻝ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ِﺀ « ‪.‬ﹶﻓﻘﹶـﺎ ﹶﻝ‬
‫‪٥١٣‬‬
‫ﺕ«‬ ‫ﺤ ‪‬ﻤ ‪‬ﻮ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬ ‫ﺤ ‪‬ﻤ ‪‬ﻮ ‪.‬ﻗﹶﺎ ﹶﻝ » ﺍﹾﻟ ‪‬‬
‫ﺖ ﺍﹾﻟ ‪‬‬
‫‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﻣ ‪‬ﻦ ﺍ َﻷ‪‬ﻧﺼ‪‬ﺎ ِﺭ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃﹶﻓ ‪‬ﺮﹶﺃ‪‬ﻳ ‪‬‬
‫ﻑ‬‫ﺠﹶﺄ ِﺓ‪،‬ﹶﻓﹶﺄ ‪‬ﻣ ‪‬ﺮﻧِﻲ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺍﺻ‪‬ـ ِﺮ ‪‬‬
‫ﷲ
‪‬ﻋ ‪‬ﻦ ‪‬ﻧ ﹾﻈ ‪‬ﺮ ِﺓ ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ﷲ ﻗﹶﺎ ﹶﻝ‪ :‬ﺳﹶﺄﹾﻟ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﺟﺮِﻳ ِﺮ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫‪٥١٤‬‬
‫ﺼ ‪‬ﺮ ‪‬ﻙ‪.‬‬‫‪‬ﺑ ‪‬‬
‫ﻚ‬
‫ﺴ‪‬ﺘ ﹾﺄ ِﺫ ﹸﻥ‪ ،‬ﻭ ﹶﺫِﻟ ‪‬‬
‫ﺖ ﹶﺃﻧ‪‬ﺎ ‪‬ﻭ ‪‬ﻣ‪‬ﻴﻤ‪‬ﻮ‪‬ﻧ ﹸﺔ‪ِ ،‬ﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﹶﻓﺠ‪‬ﺎ َﺀ ﺍ‪‬ﺑ ‪‬ﻦ ﹸﺃ ‪‬ﻡ ‪‬ﻣ ﹾﻜﺘ‪‬ﻮ ٍﻡ ﻳ‪‬ـ ‪‬‬
‫ﺖ‪ :‬ﹸﻛ‪‬ﻨ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹸﺃ ‪‬ﻡ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ‪،‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺼ ‪‬ﺮﻧ‪‬ﺎ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﹶﻓ ‪‬ﻌ ‪‬ﻤﻴ‪‬ﺎﻭ‪‬ﺍ ِﻥ ﹶﺃ‪‬ﻧ‪‬ﺘﻤ‪‬ـﺎ ﹶﻻ‬‫ﻑ ‪‬ﻭ ﹶﻻ ‪‬ﻳ‪‬ﺒ ِ‬‫ﺏ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻗﹸﻮﻣ‪‬ﺎ ﹶﻓ ﹸﻘ ﹾﻠﻨ‪‬ﺎ‪ِ:‬ﺇ‪‬ﻧ ‪‬ﻪ ‪‬ﻣ ﹾﻜﻔﹸﻮ ‪‬‬
‫ﺤﺠ‪‬ﺎ ‪‬‬‫ﺏ ﺍﹾﻟ ِ‬
‫ﺿ ِﺮ ‪‬‬ ‫‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹶﺃ ﹾﻥ ‪‬‬
‫‪٥١٥‬‬
‫ﺼﺮ‪‬ﺍِﻧ ِﻪ ؟‬
‫‪‬ﺗ‪‬ﺒ ِ‬
‫ﺕ «‪.‬ﻗﹶﺎﻟﹸﻮﺍ ﻳ‪‬ﺎ‬ ‫ﺱ ﻓِﻰ ﺍﻟ ﱡﻄ ‪‬ﺮﻗﹶﺎ ِ‬
‫ﺠﻠﹸﻮ ‪‬‬‫ﻯ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﻗﹶﺎ ﹶﻝ » ِﺇﻳ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﺨ ‪‬ﺪ ِﺭ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﺳﻌِﻴ ٍﺪ ﺍﹾﻟ ‪‬‬
‫ﺙ ﻓِﻴﻬ‪‬ﺎ‪.‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -
-‬ﻓﹶـِﺈﺫﹶﺍ ﹶﺃ‪‬ﺑﻴ‪‬ـ‪‬ﺘ ‪‬ﻢ ِﺇ ﱠﻻ‬ ‫ﺤ ‪‬ﺪ ﹸ‬
‫ﺴﻨ‪‬ﺎ ‪‬ﻧ‪‬ﺘ ‪‬‬
‫‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻣ‪‬ﺎ ﹶﻟﻨ‪‬ﺎ ‪‬ﺑ ‪‬ﺪ ِﻣ ‪‬ﻦ ‪‬ﻣﺠ‪‬ﺎِﻟ ِ‬
‫ﻒ ﺍ َﻷﺫﹶﻯ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ‬ ‫ﺼ ِﺮ ‪‬ﻭﻛﹶـ ‪‬‬ ‫ﺾ ﺍﹾﻟﺒ‪‬ـ ‪‬‬
‫ﺲ ﹶﻓﹶﺄ ‪‬ﻋﻄﹸﻮﺍ ﺍﻟ ﱠﻄﺮِﻳ ‪‬ﻖ ‪‬ﺣ ﱠﻘ ‪‬ﻪ «‪.‬ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺣ ﱡﻘ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ » ﹶﻏ ‪‬‬ ‫ﺠِﻠ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫‪٥١٦‬‬
‫ﻑ ﻭ‪‬ﺍﻟ‪‬ﻨ ‪‬ﻬ ‪‬ﻰ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﹶﻜ ِﺮ «‪.‬‬
‫ﻼ ِﻡ ﻭ‪‬ﺍ َﻷ ‪‬ﻣ ‪‬ﺮ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ِ‬
‫ﺴﹶ‬‫ﺍﻟ ‪‬‬

‫‪ - ٥١٢‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ ( ١٠٥٧٤)(٤٢٦ / ١٣) -‬ﺻﺤﻴﺢ ﻟﻐﲑﻩ‬

‫‪ - ٥١٣‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ٥٢٣٢) -‬‬
‫ﺍﳊﻤﻮ‪:‬ﺃﺧﻮ ﺍﻟﺰﻭﺝ ﻭﻣﺎ ﺃﺷﺒﻬﻪ ﻣﻦ ﺃﻗﺎﺭﺏ ﺍﻟﺰﻭﺝ ﺍﺑﻦ ﺍﻟﻌﻢ ﻭﳓﻮﻩ ﻏﲑ ﺍﶈﺎﺭﻡ‬
‫‪ - ٥١٤‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -١٩٤١١ (١٩١٩٧) (٥٠٩ / ٦) -‬ﺻﺤﻴﺢ‬
‫‪ - ٥١٥‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٥٥٧٥) (٣٨٧ / ١٢) -‬ﺣﺴﻦ‬
‫ﻒ‪ ،‬ﻭﻓِﻴ ِﻪ ‪‬ﺩﻟِﻴ ﹲﻞ ‪‬ﻋﻠﹶـﻰ‬
‫ﺨﺒ‪‬ﺎ ٍﺭ ‪‬ﻣﺮ‪‬ﺍ ‪‬ﺩﻫ‪‬ﺎ ﺍﻟ ‪‬ﺰ ‪‬ﺟ ‪‬ﺮ ‪‬ﻋ ‪‬ﻦ ‪‬ﻧ ﹶﻈ ِﺮ ِﻫﻤ‪‬ﺎ ِﺇﻟﹶﻰ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ِﻞ ﺍﱠﻟﺬِﻱ ﹸﻛ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﺣ‪‬ﺎِﺗ ٍﻢ‪:‬ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ
‪:‬ﹶﺃﹶﻓ ‪‬ﻌ ‪‬ﻤﻴ‪‬ﺎﻭ‪‬ﺍ ِﻥ ﹶﺃ‪‬ﻧ‪‬ﺘﻤ‪‬ﺎ ﹶﻟ ﹾﻔ ﹶﻈ ﹸﺔ ﺍ ‪‬ﺳﺘِ ‪‬‬
‫ﺼﺮ‪‬ﺍ َﺀ‪.‬‬
‫ﺤ ‪‬ﺮ ٍﻡ‪ ،‬ﺳﻮ‪‬ﺍ ٌﺀ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻣ ﹾﻜﻔﹸﻮﹶﻓ‪‬ﻴ ِﻦ ﹶﺃ ‪‬ﻭ ‪‬ﺑ ‪‬‬
‫ﺤ ‪‬ﺮ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻦ ﺍﻟ‪‬ﻨ ﹶﻈ ‪‬ﺮ ِﺇﻟﹶﻰ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ِﻝ ِﺇ ﱠﻻ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮﻧ‪‬ﻮﺍ ﹶﻟ ‪‬ﻬ ‪‬ﻦ ِﺑ ‪‬ﻤ ‪‬‬
‫ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ َﺀ ‪‬ﻣ ‪‬‬
‫‪ - ٥١٦‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٥٦٨٥) -‬‬
‫‪٢٤٤‬‬
‫ﻓﻤﻦ ﺍﳌﻌﻠﻮﻡ ﺑﺪﺍﻫﺔ ﺃﻥ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﺄﺳـﺮﻫﺎ‪،‬ﻭﺍﻷﻣﻢ ﺍﻟﺒـﺸﺮﻳﺔ ﺑﺮﻣﺘـﻬﺎ‪..‬ﺑـﺸﻴﺒﻬﺎ‬
‫ﻭﺷﺒﺎ‪‬ﺎ‪،‬ﻭﺭﺟﺎﳍﺎ ﻭﻧﺴﺎﺋﻬﺎ‪،‬ﻭﺣﻜﺎﻣﻬﺎ ﻭﳏﻜﻮﻣﻴﻬﺎ‪..‬ﺣﻴﻨﻤﺎ ﺗﺄﺧﺬ ‪‬ﺬﻩ ﺍﳌﺒﺎﺩﺉ ﺍﳋﺎﻟﺪﺓ‪،‬ﻭﺗـﺴﲑ‬
‫ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﻘﻴﻤﺔ‪،‬ﻭﺗﺒﺘﻌﺪ ﻋـﻦ ﻛـﻞ ﻣـﺎ ﻳـﺆﺫﻱ ﺍﻟﻔـﻀﻴﻠﺔ ﻭﺍﻷﺧـﻼﻕ ﻣـﻦ‬
‫ﺳﻔﻮﺭ‪،‬ﻭﺗﱪﺝ‪،‬ﻭﺍﺧﺘﻼﻁ‪،‬ﻭﻧﻈﺮ ﺇﱃ ﺍﶈﺮﻣﺎﺕ‪..‬ﻓﻼ ﺷﻚ ﺃﻥ ﻫﺬﻩ ﺍ‪‬ﺘﻤﻌﺎﺕ ﻭﺍﻷﻣﻢ ﺗﺮﻓـﻞ ﰲ‬
‫ﺭﻳﺎﺽ ﺍﻟﻄﻬﺮ ﻭﺍﻟﻔـﻀﻴﻠﺔ‪،‬ﻭﺗﺮﺗﻊ ﰲ ﻇـﻼﻝ ﺍﻷﻣـﻦ ﻭﺍﻻﺳﺘﻘﺮﺍﺭ‪،‬ﻭﺗـﺼﻞ ﺇﱃ ﺫﺭﻭﺓ ﺍ‪‬ـﺪ‬
‫ﻭﺍﻟﺴﻌﺎﺩﺓ‪..‬ﻷ‪‬ﺎ ﺳﺎﺭﺕ ﰲ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﺧﻄﻪ ﺍﷲ ﳍﺎ‪،‬ﻭﻃﺒﻘﺖ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﻓﺮﺿﻪ ﺍﻹﺳـﻼﻡ‬
‫ﺴ‪‬ﺒ ﹶﻞ‬
‫ﺴ‪‬ﺘﻘِﻴﻤ‪‬ﺎ ﻓﹶﺎ‪‬ﺗِﺒﻌ‪‬ﻮ ‪‬ﻩ ‪‬ﻭ ﹶﻻ ‪‬ﺗ‪‬ﺘِﺒﻌ‪‬ـﻮﹾﺍ ﺍﻟـ ‪‬‬
‫ﺻﺮ‪‬ﺍﻃِﻲ ‪‬ﻣ ‪‬‬
‫ﻋﻠﻴﻬﺎ‪،‬ﻭﺻﺪﻕ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﺍﻟﻘﺎﺋﻞ‪ }:‬ﻭﹶﺃ ﱠﻥ ‪‬ﻫﺬﹶﺍ ِ‬
‫ﻕ ِﺑ ﹸﻜ ‪‬ﻢ ﻋ‪‬ﻦ ‪‬ﺳﺒِﻴِﻠ ِﻪ ﹶﺫِﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭﺻ‪‬ﺎﻛﹸﻢ ِﺑ ِﻪ ﹶﻟ ‪‬ﻌﱠﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ‪‬ﺘﻘﹸﻮ ﹶﻥ{ )‪ (١٥٣‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‬
‫ﹶﻓ‪‬ﺘ ﹶﻔ ‪‬ﺮ ‪‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﲢﻘﻖ ﻷﻣﺘﻨﺎ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻛﻞ ﺍﻟﻌﺼﻮﺭ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻋﱪ ﺍﻟﻘﺮﻭﻥ‪..‬ﻭﻣﺎ ﺫﺍﻙ ﺇﻻ ﺑﻔـﻀﻞ‬
‫ﻯ ﻭﻧﻮﺭﹰﺍ‪..‬‬ ‫ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﺃﻧﺰﳍﺎ ﺍﷲ ﻟﺘﻜﻮﻥ ﻟﻠﻌﺎﳌﲔ ﺑﺸﲑﹰﺍ ﻭﻧﺬﻳﺮﹰﺍ ﻭﻟﻸﺟﻴﺎﻝ ﻫﺪ ‪‬‬
‫ﺸ ‪‬ﺮ‬
‫ﻭﺻﺪﻕ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﺍﻟﻘﺎﺋﻞ ﰲ ﳏﻜﻢ ﺗﱰﻳﻠﻪ‪ِ}:‬ﺇ ﱠﻥ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁﻥﹶ ِﻳ ‪‬ﻬﺪِﻱ ِﻟﱠﻠﺘِﻲ ِﻫ ‪‬ﻲ ﹶﺃﻗﹾـ ‪‬ﻮ ‪‬ﻡ ‪‬ﻭ‪‬ﻳﺒ‪‬ـ ‪‬‬
‫ﺕ ﹶﺃ ﱠﻥ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺟﺮ‪‬ﺍ ﹶﻛِﺒﲑ‪‬ﺍ{ )‪ (٩‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‬
‫ﲔ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻳ‪ ‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ِ‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺗﻠﻜﻢ ‪ -‬ﺃﻳﻬﺎ ﺍﻵﺑﺎﺀ ﻭﺍﳌﺮﺑﻮﻥ ‪ -‬ﺃﻫﻢ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺘﺮﺑﻮﻳﺔ‪،‬ﻭﺍﳌﻨﺎﻫﺞ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﻹﺳـﻼﻡ‬
‫ﻟﺴﻼﻣﺔ ﺃﺧﻼﻕ ﺍﻟﻮﻟﺪ‪،‬ﻭﺗﻨﻤﻴﺔ ﺷﺨﺼﻴﺘﻪ ﺍﳌﺘﻤﻴﺰﺓ‪،‬ﻭﺗﻌﻮﻳﺪﻩ ﻋﻠﻰ ﺍﳉﺪ‪‬ﻳﺔ ﻭﺍﻟﺮﺟﻮﻟـﺔ ﻭﻣﻜـﺎﺭﻡ‬
‫ﺍﻷﺧﻼﻕ‪..‬ﻓﻤﺎ ﻋﻠﻴﻜﻢ ﺇﻻ ﺃﻥ ﺗﺮﺑﻮﺍ ﺃﺑﻨﺎﺀﻛﻢ ﻋﻠﻴﻬﺎ‪،‬ﻭﺗﺄﺧﺬﻭﺍ ﺑﺘﻮﺟﻴﻬﺎ‪‬ﺎ ﻭﺇﺭﺷـﺎﺩﺍ‪‬ﺎ‪..‬ﺣـﱴ‬
‫ﻳﻨﺸﺆﻭﺍ ﻋﻠﻰ ﺍﻟﻔﻀﺎﺋﻞ ﺍﳋﹸﻠﻘﻴﺔ‪،‬ﻭﺍﳌﻜﺎﺭﻡ ﺍﻟﺬﺍﺗﻴﺔ‪،‬ﻭﺍﻵﺩﺍﺏ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪..‬ﻭﻳﻜﻮﻧـﻮﺍ ﺷـﺎﻣﺔ ﰲ‬
‫ﺍﻟﻨﺎﺱ!! ‪..‬‬
‫ﻭﻫﻞ ﻫﻨﺎﻙ ﻣﺒﺎﺩﺉ ﺗﺮﺑﻮﻳﺔ ﰲ ﺗﺮﺑﻴﺔ ﺷﺨﺼﻴﺔ ﺍﻟﻮﻟﺪ ﻭﺇﻋﺪﺍﺩﻩ ﳌﺴﺆﻭﻟﻴﺎﺕ ﺍﳊﻴﺎﺓ ﻣﺜـﻞ ﻫـﺬﻩ‬
‫ﺍﳌﺒﺎﺩﺉ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﻹﺳﻼﻡ‪،‬ﻭﺷﺮﻋﻬﺎ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ؟‬
‫ﻭﻣﻦ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﺇ ﹼﻥ ﺍﻹﻏﺮﺍﻕ ﰲ ﺍﻟﺘﻨﻌﻢ‪،‬ﻭﺍﻟﺘﻘﻠﺐ ﰲ ﺍﻟﺮﻓﺎﻫﻴﺔ ﻻ ﻳﻀﺮ ﺑﺸﺨﺼﻴﺔ ﺍﻟﻮﻟﺪ؟ ﻭﻣـﻦ‬
‫ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﺇﻥﹼ ﺍﻻﺳﺘﺮﺳﺎﻝ ﻭﺭﺍﺀ ﺍﻟﺸﻬﻮﺍﺕ ﻭﺍﳌﻠﺬﺍﺕ ﻻ ﻳﻀﺮ ﺑﺸﺨﺼﻴﺔ ﺍﻟﻮﻟﺪ؟‬
‫ﻭﻣﻦ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﺇ ﹼﻥ ﺍﻻﺳﺘﻤﺎﻉ ﺇﱃ ﺍﻷﻏﺎﱐ ﺍﳋﻠﻴﻌﺔ‪،‬ﻭﺍﳌﻮﺳﻴﻘﻰ ﺍﻟﺮﺍﻗـﺼﺔ ﺍﳌـﺜﲑﺓ ﻻ ﻳـﻀﺮ‬
‫ﺑﺸﺨﺼﻴﺔ ﺍﻟﻮﻟﺪ؟‬
‫ﻭﻣﻦ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﺇﻥ ﻇﺎﻫﺮﺓ ﺍﻟﺴﻔﻮﺭ ﻭﺍﻟﺘﱪﺝ ﻭﺍﻻﺧﺘﻼﻁ ﻻ ﺗﻀﺮ ﺑﺸﺨﺼﻴﺔ ﺍﻟﻮﻟﺪ؟‬
‫‪٢٤٥‬‬
 ‫ﻭﻣﻦ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﺇ ﹼﻥ ﺍﻟﺘﺨﻨﺚ ﻭﺍﻟﺘﺸﺒﻪ ﺑﺎﻟﻨﺴﺎﺀ‪،‬ﻭﺍﻟﺘﻤﻴﻊ ﺑﺎﻟﻜﻼﻡ ﻻ ﻳﻀﺮ ﺑﺸﺨﺼﻴﺔ ﺍﻟﻮﻟﺪ؟‬
‫ﺇﻥ ﺭﺟﺎﻻﺕ ﺍﻟﺘﺮﺑﻴﺔ‪،‬ﻭﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺲ ﻭﺍﻷﺧﻼﻕ ﻛﺎﺩﻭﺍ ﻳﻜﻮﻧﻮﻥ ﳎﻤﻌﲔ ﻋﻠﻰ ﺃﻥ ﻫﺬﻩ ﺍﻟﻈﻮﺍﻫﺮ‬
‫ﻣﻦ ﺃﻓﺘﻚ ﺍﻷﻭﺑﺌﺔ ﰲ ﺇﺿﻌﺎﻑ ﺍﻟﺬﺍﻛﺮﺓ‪،‬ﻭﲢﻄﻴﻢ ﺍﻟﺸﺨﺼﻴﺔ‪،‬ﻭﲤﻴﻴﻊ ﺍﳋﻠﻖ‪،‬ﻭﻗﺘﻞ ﺍﻟﺮﺟﻮﻟﺔ‪،‬ﻭﻧﺸﺮ‬
‫ﺍﻷﻣﺮﺍﺽ‪،‬ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﻓﻀﻴﻠﺔ ﺍﻟﺸﺮﻑ ﻭﺍﻟﻌﻔﺎﻑ‪...‬‬
‫‪ -‬ﻳﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ "ﺃﻟﻜﺲ ﻛﺎﺭﻟﻴﻞ" ﰲ ﻛﺘﺎﺑﻪ "ﺍﻹﻧﺴﺎﻥ ﺫﻟﻚ ﺍ‪‬ﻬﻮﻝ"‪):‬ﻋﻨﺪﻣﺎ ﺗﺘﺤﺮﻙ ﺍﻟﻐﺮﻳﺰﺓ‬
‫ﺍﳉﻨﺴﻴﺔ ﻟﺪﻯ ﺍﻹﻧﺴﺎﻥ ﺗﻔﺮﺯ ﻧﻮﻋﹰﺎ ﻣﻦ ﺍﳌﺎﺩﺓ ﺍﻟﱵ ﺗﺘﺴﺮﺏ ﺑﺎﻟﺪﻡ ﺇﱃ ﺩﻣﺎﻏﻪ ﻭﲣﺪ‪‬ﺭﻩ‪،‬ﻓﻼ ﻳﻌـﻮﺩ‬
‫ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﺍﻟﺘﻔﻜﲑ ﺍﻟﺼﺎﰲ(‪.‬‬
‫‪ -‬ﻭﺫﻛﺮ "ﺟﻮﺭﺝ ﺑﺎﻟﻮﺷﻲ" ﰲ ﻛﺘﺎﺑﻪ "ﺍﻟﺜﻮﺭﺓ ﺍﳉﻨﺴﻴﺔ" ﻣﺎ ﻳﻠﻲ‪):‬ﻭﰲ ﺳـﻨﺔ ‪ ١٩٦٢‬ﺻـﺮﺡ‬
‫"ﻛﻨﺪﻱ" ﺑﺄﻥ ﻣﺴﺘﻘﺒﻞ ﺃﻣﺮﻳﻜﺎ ﰲ ﺧﻄﺮ ﻷﻥ ﺷﺒﺎ‪‬ﺎ ﻣﺎﺋﻊ ﻣﻨﺤ ﹼﻞ ﻏﺎﺭﻕ ﰲ ﺍﻟﺸﻬﻮﺍﺕ ﻻ ﻳﻘﺪﺭ‬
‫ﺍﳌﺴﺆﻭﻟﻴﺔ ﺍﳌﻠﻘﺎﺓ ﻋﻠﻰ ﻋﺎﺗﻘﻪ‪،‬ﻭﺃﻥ ﻣﻦ ﺑﲔ ﻛﻞ ﺳﺒﻌﺔ ﺷﺒﺎﻥ ﻳﺘﻘﺪﻣﻮﻥ ﻟﻠﺘﺠﻨﻴﺪ ﻳﻮﺟﺪ ﺳﺘﺔ ﻏﲑ‬
‫ﺻﺎﳊﲔ‪،‬ﻷﻥ ﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﱵ ﺃﻏﺮﻗﻮﺍ ﻓﻴﻬﺎ ﺃﻓﺴﺪﺕ ﻟﻴﺎﻗﺘﻬﻢ ﺍﻟﻄﺒﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ(‪.‬‬
‫‪ -‬ﻭﻧﻘﻠﺖ ﺟﺮﻳﺪﺓ ﺍﻷﺣﺪ ﺍﻟﻠﺒﻨﺎﻧﻴﺔ ﰲ ﺍﻟﻌﺪﺩ ﺫﻱ ﺍﻟﺮﻗﻢ )‪ (٦٥٠‬ﻋـﻦ ﺍﳌﺮﺑﻴـﺔ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ‬
‫"ﻣﺮﻏﺮﻳﺖ ﲰﻴﺚ" ﺣﺪﻳﺜﹰﺎ ﻗﺎﻟﺖ ﻓﻴﻪ‪):‬ﺇﻥ ﺍﻟﻄﺎﻟﺒﺔ ﰲ ﺍﳌﺪﺭﺳﺔ ﻭﺍﳉﺎﻣﻌﺔ ﻻ ﺗﻔﻜﺮ ﺇﻻ ﺑﻌﻮﺍﻃﻔﻬـﺎ‬
‫ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﺗﺘﺠﺎﻭﺏ ﻣﻊ ﻫﺬﻩ ﺍﻟﻌﺎﻃﻔﺔ‪..‬ﺇﻥ ﺃﻛﺜﺮ ﻣﻦ ﺳﺘﲔ ﺑﺎﳌﺌﺔ ﻣﻦ ﺍﻟﻄﺎﻟﺒﺎﺕ ﺳﻘﻄﻦ ﰲ‬
‫ﺍﻻﻣﺘﺤﺎﻧﺎﺕ‪،‬ﻭﺗﻌﻮﺩ ﺃﺳﺒﺎﺏ ﺍﻟﻔﺸﻞ ﺃ‪‬ﻦ ﻳﻔﻜﺮﻥ ﰲ ﺍﳉﻨﺲ ﺃﻛﺜﺮ ﻣـﻦ ﺩﺭﻭﺳـﻬﻦ ﻭﺣـﱴ‬
‫ﻣﺴﺘﻘﺒﻠﻬﻦ‪.(...‬‬
‫ﻓﻤﺎ ﻋﻠﻰ ﺍﳌﺴﺆﻭﻟﲔ ﻣﻦ ﺁﺑﺎﺀ ﻭﻣﺮﺑﲔ ﺇﻻ ﺃﻥ ﻳﺒﻌﺪﻭﺍ ﺃﻭﻻﺩﻫﻢ ﻋـﻦ ﻛـﻞ ﻣﻈـﺎﻫﺮ ﺍﻟﺘﻤﻴـﻊ‬
‫ﻭﺍﻻﳓﻼﻝ‪،‬ﻭﺃﻥ ﻳﺴﻌﻮﺍ ﺟﻬﺪﻫﻢ ﻟﻜﻲ ﻳﻐﺮﺳﻮﺍ ﰲ ﻧﻔﻮﺳﻬﻢ ﺃﻧﺒﻞ ﻣﻌﺎﱐ ﺍﻟﻜﺮﺍﻣﺔ ﻭﺍﻟﺸﺨـﺼﻴﺔ‬
‫ﻭﺍﳋﻠﻖ ﺍﻟﻌﻈﻴﻢ!!‪..‬‬
‫ﻭﺃﺧﲑﹰﺍ ﻋﻠﻴﻨﺎ ﺃ ﹼﻻ ﻧﻐﻔﻞ ﺩﻭﺭ ﺍﳌﺮﺍﻗﺒـﺔ ﺍﻟﺪﻗﻴﻘـﺔ ﻭﺍﳌـﺴﺆﻭﻟﻴﺔ ﺍﻟﻜـﺒﲑﺓ ﰲ ﺗﻘـﻮﱘ ﺃﺧـﻼﻕ‬
‫ﺍﻟﻮﻟﺪ‪،‬ﻭﺇﺻﻼﺡ ﻧﻔﺴﻪ‪،‬ﻭﺗﻨﻤﻴﺔ ﺷﺨﺼﻴﺘﻪ‪...‬‬
‫ﻭﻟﻮ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﻔﺘﺶ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺆﺩﻱ ﺇﱃ ﺍﳓﻼﻝ ﺍﻟﻮﻟﺪ ﺧ‪‬ﻠﻘﻴﹰﺎ‪،‬ﻭﺍﳓﺮﺍﻓﻪ ﺳﻠﻮﻛﻴﹰﺎ ﻟﻮﺟﺪﻧﺎﻫﺎ‬
‫ﻣﺘﺤﻘﻘﺔ ﰲ ﺇﻏﻔﺎﻝ ﻣﺮﺍﻗﺒﺔ ﺍﻵﺑﺎﺀ ﻷﺑﻨﺎﺋﻬﻢ‪،‬ﻭﺍﻟﺘﺨﻠﹼﻲ ﻋﻦ ﺗﺮﺑﻴﺘﻬﻢ ﻭﺗﻮﺟﻴﻬﻬﻢ‪..‬‬
‫ﻭﺇﻟﻴﻜﻢ ﺑﻌﺾ ﺍﻷﺳﺒﺎﺏ ﰲ ﺍﳓﺮﺍﻑ ﺍﻟﻮﻟﺪ ﺍﳋﻠﻘﻲ‪،‬ﻭﺍﳓﻼﻟﻪ ﺍﻟﺴﻠﻮﻛﻲ‪:‬‬
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‫· ﻓﺎﻷﺏ ﺍﻟﺬﻱ ﻳﺮﺧﻲ ﻷﻭﻻﺩﻩ ﺍﻟﻌﻨﺎﻥ ﰲ ﺃﻥ ﳜﺎﻟﻄﻮﺍ ﻣﻦ ﻗﺮﻧﺎﺀ ﺍﻟﺴﻮﺀ‪،‬ﻭﺭﻓﻘﺎﺀ ﺍﻟﺸﺮ ﻣﺎ ﺷﺎﺀﻭﺍ‬
‫ﻭﻣﺎ ﺃﺭﺍﺩﻭﺍ ﺩﻭﳕﺎ ﺳﺆﺍﻝ ﻭﻻ ﺭﻗﻴﺐ‪..‬ﻓﻼ ﺷﻚ ﺃﻥ ﺍﻷﻭﻻﺩ ﺳﻴﺘﺄﺛﺮﻭﻥ ﲟﺨﺎﻟﻄﺘﻬﻢ ﻭﻳﻜﺘـﺴﺒﻮﻥ‬
‫ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳓﺮﺍﻓﺎ‪‬ﻢ‪،‬ﻭﺳﻮﺀ ﺃﺧﻼﻗﻬﻢ‪..‬‬
‫· ﻭﺍﻷﺏ ﺍﻟﺬﻱ ﻳﺴﻤﺢ ﻷﻭﻻﺩﻩ ﺃﻥ ﻳﺸﺎﻫﺪﻭﺍ ﺍﻷﻓﻼﻡ ﺍﻟﻐﺮﺍﻣﻴـﺔ ﺍﻟـﱵ ﺗﻮﺟـﻪ ﺇﱃ ﺍﳌﻴﻮﻋـﺔ‬
‫ﻭﺍﻻﳓﻼﻝ‪،‬ﻭﺍﻷﻓﻼﻡ ﺍﻟﺒﻮﻟﻴﺴﻴﺔ ﺍﻟﱵ ﲢﺾ ﻋﻠﻰ ﺍﻻﳓﺮﺍﻑ ﻭﺍﻹﺟﺮﺍﻡ‪،‬ﻭﻫﻲ ﺑﺘﺄﺛﲑﻫﺎ ﺗﻔﺴﺪ ﺍﻟﻜﺒﺎﺭ‬
‫ﻼ ﻋﻦ ﺍﻟﺼﻐﺎﺭ‪..‬ﻻ ﺷﻚ ﺃﻥ ﻫﺬﺍ ﺍﻷﺏ ﻳﻘﺬﻑ ﺑﺄﻭﻻﺩﻩ ‪ -‬ﻣﻦ ﺣﻴﺚ ﻳﺸﻌﺮ ﺃﻭ ﻻ ﻳﺸﻌﺮ ‪-‬‬ ‫ﻓﻀ ﹰ‬
‫ﺇﱃ ﻫﺎﻭﻳﺔ ﺳﺤﻴﻘﺔ ﺳﺘﺆﺩﻱ ‪‬ﻢ ﺣﺘﻤﹰﺎ ﺇﱃ ﻫﻼﻙ ﳏﻘﻖ‪،‬ﻭﺩﻣﺎﺭ ﳏﺘﻮﻡ‪.‬‬
‫· ﻭﺍﻷﺏ ﺍﻟﺬﻱ ﻳﺘﺮﻙ ﺍ‪‬ﺎﻝ ﻷﻭﻻﺩﻩ ﻟﲑﻭﺍ ﻣﻦ ﺷﺎﺷﺔ ﺍﻟﺘﻠﻔﺰﻳﻮﻥ ﺍﳌﻨـﺎﻇﺮ ﺍﳌﺜﲑﺓ‪،‬ﻭﺍﻟﺘﻤﺜﻴﻠﻴـﺎﺕ‬
‫ﺍﳌﺎﺟﻨﺔ‪،‬ﻭﺍﻟﺪﻋﺎﻳﺎﺕ ﺍﻟﻔﺎﺟﺮﺓ‪..‬ﻻ ﺷﻚ ﺃﻥ ﺍﻷﻭﻻﺩ ﺳﻴﺘﺮﺑﻮﻥ ﻋﻠﻰ ﺍﳌﻴﻮﻋﺔ‪،‬ﻭﻳـﺪﺭﺟﻮﻥ ﻋﻠـﻰ‬
‫ﺍﻻﳓﻼﻝ‪،‬ﻭﻳﻔﻘﺪﻭﻥ ﰲ ﻧﻔﻮﺳﻬﻢ ﺃﻧﺒﻞ ﻣﻌﺎﱐ ﺍﻟﺮﺟﻮﻟﺔ ﻭﺍﻟﻨﺨﻮﺓ‪،‬ﻭﺍﻷﺩﺏ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻜﺮﱘ‪.‬‬
‫· ﻭﺍﻷﺏ ﺍﻟﺬﻱ ﻳﺴﻤﺢ ﻷﻭﻻﺩﻩ ﺑﺸﺮﺍﺀ ﺍ‪‬ﻼﺕ ﺍﳌﺎﺟﻨﺔ‪،‬ﻭﻣﻄﺎﻟﻌﺔ ﺍﻟﻘـﺼﺺ ﺍﻟﻐﺮﺍﻣﻴـﺔ‪،‬ﻭﺍﻗﺘﻨﺎﺀ‬
‫ﺍﻟﺼﻮﺭ ﺍﻟﻌﺎﺭﻳﺔ‪..‬ﻻ ﺷﻚ ﺃﻥ ﺍﻷﻭﻻﺩ ﺳﻴﺴﲑﻭﻥ ﰲ ﻃﺮﻳﻖ ﺍﻟﻔﺤﺸﺎﺀ ﻭﺍﳌﻨﻜﺮ‪،‬ﻭﻳﺘﻠﻘﻨـﻮﻥ ﺩﺭﻭﺱ‬
‫ﺍﻟﺼﺪﺍﻗﺎﺕ ﺍﳌﺸﺒﻮﻫﺔ‪،‬ﻭﺍﻻﺭﺗﺒﺎﻃﺎﺕ ﺍﳉﻨﺴﻴﺔ ﺍﻵﲦﺔ‪...‬‬
‫· ﻭﺍﻷﺏ ﺍﻟﺬﻱ ﻳﺘﺴﺎﻫﻞ ﰲ ﺣﺠﺎﺏ ﺃﻫﻠﻪ ﻭﺑﻨﺎﺗﻪ‪،‬ﻭﻳﺘﻐﺎﺿﻰ ﻋﻦ ﺳﻔﻮﺭﻫﻦ ﻭﺗﱪﺟﻬﻦ‪،‬ﻭﻳﺘﻐﺎﻓﻞ‬
‫ﻋﻦ ﻣﺼﺎﺣﺒﺘﻬﻦ ﻭﳐﺎﻟﻄﺘﻬﻦ‪،‬ﻭﻳﻔﺴﺢ ﳍﻦ ﺍ‪‬ﺎﻝ ﰲ ﺃﻥ ﳜﺮﺟﻦ ﺑﺎﻷﺯﻳـﺎﺀ ﺍﳌﻐﺮﻳـﺔ‪،‬ﻭﺍﻟﻌﻮﺭﺍﺕ‬
‫ﺍﳌﻜﺸﻮﻓﺔ‪..‬ﻻ ﺷﻚ ﰲ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﺒﻨﺎﺕ ﺳﻴﻌﺘﺪﻥ ﺣﻴﺎﺓ ﺍﻟﻔﺠﻮﺭ ﻭﺍﳌﻨﻜـﺮ‪،‬ﻭﻳﻘﻌﻦ ﰲ ﺣﺒﺎﺋـﻞ‬
‫ﺍﻟﻐﻮﺍﻳﺔ ﻭﺍﻟﻔﺴﻮﻕ‪..‬ﻭﺭﲟﺎ ﺁﻝ ﺍﻷﻣـﺮ ﰲ ‪‬ﺎﻳـﺔ ﺍﳌﻄـﺎﻑ ﺇﱃ ﺍﻧﺘـﻬﺎﻙ ﺍﻟﻌﺮﺽ‪،‬ﻭﺗﻠﻮﻳـﺚ‬
‫ﺍﻟﺸﺮﻑ‪،‬ﻭﻫﺪﺭ ﺍﻟﻌﻔﺎﻑ‪..‬ﻭﻋﻨﺪﺋﺬ ﻻ ﻳﻨﻔﻊ ﺍﻟﻨﺪﻡ ﻭﻻ ﺍﻟﺒﻜﺎﺀ‪..‬‬
‫ﺃﺗﺒﻜﻲ ﻋﻠﻰ ﻟﹸﺒﲎ ﻭﺃﻧﺖ ﻗﺘ ﹾﻠﺘ‪‬ﻬﺎ ﻟﻘﺪ ﺫﻫﺒﺖ ﹸﻟﺒ‪‬ﲎ ﻓﻤﺎ ﺃﻧﺖ ﺻﺎﻧﻊ؟‬
‫· ﻭﺍﻷﺏ ﺍﻟﺬﻱ ﻻ ﻳﺮﺍﻗﺐ ﺃﻭﻻﺩﻩ ﻭﺑﻨﺎﺗﻪ ﻭﻗﺖ ﺫﻫﺎ‪‬ﻢ ﺇﱃ ﺍﳌﺪﺭﺳﺔ ﺃﻭ ﺭﺟـﻮﻋﻬﻢ ﻣﻨـﻬﺎ‪،‬ﻓﻼ‬
‫ﺷﻚ ﺃﻥ ﺍﻷﻭﻻﺩ ﳚﺪﻭﻥ ﻣﻦ ﺍﻹﳘﺎﻝ ﻣﺎ ﻳﺪﻓﻌﻬﻢ ﺇﱃ ﺍﺭﺗﻴـﺎﺩ ﺍﻷﻣـﺎﻛﻦ ﺍﳌﻮﺑـﻮﺀﺓ ﲝﺠـﺔ‬
‫ﺍﳌﺪﺭﺳﺔ‪..‬ﻭﻛﻢ ﲰﻌﻨﺎ ﻋﻦ ﺑﻨﺎﺕ ﻭﻗﻌﻦ ﰲ ﺣﺒﺎﺋﻞ ﺍﻟﻔﺎﺣﺸﺔ ﻭﺍﻟﺰﱏ‪،‬ﻭﺃﺻﺒﺤﻦ ﻣﺪﻧﺴﺎﺕ ﺍﻟﺴﻤﻌﺔ‬
‫ﻭﺍﻟﺸﺮﻑ‪،‬ﻭﺍﻷﺳﺮﺓ ﱂ ﺗﻌﻠﻢ ‪‬ﺬﺍ ﺇﻻ ﺑﻌﺪ ﺍﻻﻓﺘﻀﺎﺡ‪،‬ﻭﻇﻬﻮﺭ ﻣﻌﺎﱂ ﺍﳉﺮﳝﺔ؟!‪..‬‬

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‫ﻭﺑﻌﺪ ﺍﻟﺬﻱ ﻋﺮﻓﺘﻤﻮﻥ ﻣﻦ ﺃﻥ ﺍﻷﺧﻼﻕ ﲦﺮﺓ ﻣﻦ ﲦﺮﺍﺕ ﺍﻹﳝﺎﻥ ﺍﻟﺮﺍﺳﺦ ﰲ ﺗﻘـﻮﱘ ﺍﻋﻮﺟـﺎﺝ‬
‫ﺃﺑﻨﺎﺀﻛﻢ‪.‬‬
‫ﻭﺑﻌﺪ ﺍﻟﺬﻱ ﻗﺮﺃﲤﻮﻩ ﻣﻦ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻘﺒﻴﺤﺔ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﻳﺒﺘﻌﺪ ﻋﻨﻬﺎ ﺃﻓﻼﺫ ﺃﻛﺒﺎﺩﻛﻢ‪.‬‬
‫ﻭﺑﻌﺪ ﺍﻟﺬﻱ ﲰﻌﺘﻤﻮﻩ ﻣﻦ ﻭﺻﺎﻳﺎ ﺍﻟﺮﺳﻮﻝ
ﰲ ﺣﺴﻦ ﺍﳋﻠﻖ‪،‬ﻭﻃﻴﺐ ﺍﳌﻌﺎﻣﻠﺔ‪.‬‬
‫ﺑﻌﺪ ﻛﻞ ﻫﺬﺍ‪..‬ﻓﻠﻴﺲ ﺃﻣﺎﻣﻜﻢ ﻣﻦ ﺳﺒﻴﻞ ﺇﻻ ﺃﻥ ﺗﻌﻘﺪﻭﺍ ﺍﻟﻌﺰﻡ ﻭﺗـﺸﺤﺬﻭﺍ ﺍﳍﻤـﺔ‪..‬ﻟﺘﻘﻮﻣـﻮﺍ‬
‫ﺑﻮﺍﺟﺒﻜﻢ ﺍﻷﻛﻤﻞ ﲡﺎﻩ ﻣﻦ ﳍﻢ ﻋﻠﻴﻜﻢ ﺣﻖ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺮﻋﺎﻳﺔ‪..‬‬
‫ﻭﺍﻋﻠﻤﻮﺍ ﺃﻧﻜﻢ ﺇﻥ ﻗﺼﺮﰎ ﰲ ﺣﻖ ﺃﻭﻻﺩﻛﻢ ﻭﺗﻼﻣﺬﺗﻜﻢ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﳋﻠﻘﻴﺔ‪،‬ﻓﺈﻥ ﻣ‪‬ـ ‪‬ﻦ ﳍـﻢ‬
‫ﻋﻠﻴﻜﻢ ﺣﻖ ﺍﻟﺘﺮﺑﻴﺔ ﺳﻴﻨﺸﺆﻭﻥ ‪ -‬ﻻ ﺷﻚ ‪ -‬ﻋﻠﻰ ﺍﳌﻴﻮﻋﺔ ﻭﺍﻻﳓﻼﻝ ﻭﻳﺘﺮﺑﻮﻥ ﻋﻠﻰ ﺍﻟﻔـﺴﺎﺩ‬
‫ﻭﺳﻮﺀ ﺍﳋﻠﻖ‪..‬ﻭﻋﻨﺪﺋﺬ ﻳﺼﺒﺤﻮﻥ ﺧﻄﺮﹰﺍ ﻋﻠﻰ ﺍﻷﻣﻦ ﻭﺍﻻﺳﺘﻘﺮﺍﺭ‪،‬ﻭﻳﻜﻮﻧﻮﻥ ﺃﺩﺍﺓ ﻫﺪﻡ ﻭﲣﺮﻳﺐ‬
‫ﻟﻜﻴﺎﻥ ﺍ‪‬ﺘﻤﻊ‪..‬ﺑﻞ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﻳﺴﺘﺠﲑﻭﻥ ﻣﻦ ﺃﻋﻤﺎﳍﻢ ﺍﻹﺟﺮﺍﻣﻴـﺔ ﻭﻣﻔﺎﺳـﺪﻫﻢ ﺍﳋﻠﻘﻴـﺔ‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪..‬‬
‫ﻓﺮﺍﻗﺒﻮﺍ ﺍﷲ ﰲ ﺃﻭﻻﺩﻛﻢ‪،‬ﻭﺃﺩﻭﺍ ﻣﺎ ﻋﻠـﻴﻜﻢ ﻣـﻦ ﻭﺍﺟﺐ‪،‬ﻭﺍﺑـﺬﻟﻮﺍ ﻣـﺎ ﺍﺳـﺘﻄﻌﺘﻢ ﻣـﻦ‬
‫ﺟﻬﺪ‪،‬ﻭﺍﺿﻄﻠﻌﻮﺍ ﲟﺎ ﺣ‪‬ﻤﻠﺘﻢ ﻣﻦ ﻣﺴﺆﻭﻟﻴﺔ‪،‬ﻓﺈﻥ ﺃﺩﻳﺘﻢ ﺍﻷﻣﺎﻧﺔ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺼﺤﻴﺢ ﻓـﺴﻮﻑ‬
‫ﺗﺮﻭﻥ ﺃﻭﻻﺩﻛﻢ ﺭﻳﺎﺣﲔ ﰲ ﺍﻟﺒﻴﺖ ﳍﺎ ﻋﺒﻴﻖ ﻭﺃﺭﻳﺞ‪،‬ﻭﺑﺪﻭﺭﹰﺍ ﰲ ﺍ‪‬ﺘﻤﻊ ﳍﺎ ﻧﻮﺭ ﻭﺿﻴﺎﺀ‪،‬ﻭﻣﻼﺋﻜﺔ‬
‫ﻋﻠﻰ ﺍﻷﺭﺽ ﳝﺸﻮﻥ ﻫﺎﺩﻳﻦ ﻣﻄﻤﺌﻨﲔ‪.‬‬
‫ﺸﻬ‪‬ﺎ ‪‬ﺩ ِﺓ‬
‫ﺐ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺴ‪‬ﻴﺮ‪‬ﻯ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﻤﹶﻠ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ‪‬ﻭ ‪‬ﺳ‪‬ﺘ ‪‬ﺮﺩ‪‬ﻭ ﹶﻥ ِﺇﻟﹶﻰ ﻋ‪‬ﺎِﻟ ِﻢ ﺍﹾﻟ ‪‬ﻐ‪‬ﻴ ِ‬
‫} ‪‬ﻭﹸﻗ ِﻞ ﺍ ‪‬ﻋ ‪‬ﻤﻠﹸﻮﹾﺍ ﹶﻓ ‪‬‬
‫‪٥١٧‬‬
‫ﹶﻓ‪‬ﻴ‪‬ﻨ‪‬ﺒﹸﺌﻜﹸﻢ ِﺑﻤ‪‬ﺎ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ{ )‪ (١٠٥‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‬

‫‬

‫‪ - ٥١٧‬ﺍﻧﻈﺮ ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﰲ ﺍﻹﺳﻼﻡ ﻟﻌﻠﻮﺍﻥ‪،‬ﻭ"ﺍﻹﳝﺎﻥ ﻭﺍﳊﻴﺎﺓ" ﻟﻸﺳﺘﺎﺫ ﺍﻟﻘﺮﺿﺎﻭﻱ ﺻـﻔﺤﺔ‪. ٢١٠:‬ﻭﻛﺘـﺎﺏ ﺃﺧﻼﻗﻨـﺎ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻠﺴﺒﺎﻋﻲ ﺭﲪﻪ ﺍﷲ ﺹ ‪.١٦٢‬‬
‫‪٢٤٨‬‬
 ‫‪@ @@ÉiaŠÛa@szj½a‬‬
‫‪@ @ïã†jÛa@õbäjÛa‬‬
‫@ @‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪:‬ﻭﺟﻮﺏ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻷﻫﻞ ﻭﺍﻟﻮﻟﺪ‬
‫ﺿ ‪‬ﻌ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ﹶﻻ ‪‬ﺩ ‪‬ﻫ ‪‬ﻦ ‪‬ﺣ ‪‬ﻮﹶﻟ‪‬ﻴ ِﻦ ﻛﹶﺎ ِﻣﹶﻠﻴ‪ِ ‬ﻦ ِﻟ ‪‬ﻤ ‪‬ﻦ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﺃﹶﻥ ‪‬ﻳِﺘ ‪‬ﻢ ﺍﻟ ‪‬ﺮﺿ‪‬ﺎ ‪‬ﻋ ﹶﺔ‬
‫ﺕ ‪‬ﻳ ‪‬ﺮ ِ‬
‫ﻗﺎﻝ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ }:‬ﻭﺍﹾﻟﻮ‪‬ﺍِﻟﺪ‪‬ﺍ ‪‬‬
‫ﻒ ‪‬ﻧ ﹾﻔﺲ‪ِ ‬ﺇ ﱠﻻ ‪‬ﻭ ‪‬ﺳ ‪‬ﻌﻬ‪‬ﺎ ﹶﻻ ‪‬ﺗﻀ‪‬ﺂ ‪‬ﺭ ﻭ‪‬ﺍِﻟ ‪‬ﺪ ﹲﺓ‬ ‫ﻑ ﹶﻻ ‪‬ﺗ ﹶﻜﱠﻠ ‪‬‬ ‫ﺴ ‪‬ﻮ‪‬ﺗ ‪‬ﻬ ‪‬ﻦ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ِ‬‫ﻭ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﻟﹸﻮ ِﺩ ﹶﻟ ‪‬ﻪ ِﺭ ‪‬ﺯﹸﻗﻬ‪ ‬ﻦ ‪‬ﻭ ِﻛ ‪‬‬
‫ﺽ ‪‬ﻣ‪‬ﻨ ‪‬ﻬﻤ‪‬ـﺎ‬ ‫ﻚ ﹶﻓِﺈ ﹾﻥ ﹶﺃﺭ‪‬ﺍﺩ‪‬ﺍ ِﻓﺼ‪‬ﺎ ﹰﻻ ﻋ‪‬ﻦ ﺗ‪‬ـﺮ‪‬ﺍ ٍ‬ ‫ﺙ ِﻣﹾﺜ ﹸﻞ ﹶﺫِﻟ ‪‬‬ ‫ِﺑ ‪‬ﻮﹶﻟ ِﺪﻫ‪‬ﺎ ‪‬ﻭ ﹶﻻ ‪‬ﻣ ‪‬ﻮﹸﻟﻮ ‪‬ﺩ ﱠﻟ ‪‬ﻪ ِﺑ ‪‬ﻮﹶﻟ ِﺪ ِﻩ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻮ‪‬ﺍ ِﺭ ِ‬
‫ﺡ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ِﺇﺫﹶﺍ ‪‬ﺳﱠﻠ ‪‬ﻤﺘ‪‬ﻢ‬‫ﻼ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬ ‫ﺿﻌ‪‬ﻮﹾﺍ ﹶﺃ ‪‬ﻭ ﹶﻻ ‪‬ﺩ ﹸﻛ ‪‬ﻢ ﹶﻓ ﹶ‬
‫ﺴ‪‬ﺘ ‪‬ﺮ ِ‬
‫ﺡ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬﻤ‪‬ﺎ ﻭ‪ِ‬ﺇ ﹾﻥ ﹶﺃﺭ‪‬ﺩ‪‬ﺗ ‪‬ﻢ ﺃﹶﻥ ‪‬ﺗ ‪‬‬ ‫ﻼ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬‫‪‬ﻭ‪‬ﺗﺸ‪‬ﺎ ‪‬ﻭ ٍﺭ ﹶﻓ ﹶ‬
‫ﺼ ‪‬ﲑ{ )‪ (٢٣٣‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬ ‫ﻑ ﻭ‪‬ﺍ‪‬ﺗﻘﹸﻮﹾﺍ ﺍﻟﹼﻠﻪ‪ ‬ﻭ‪‬ﺍ ‪‬ﻋﹶﻠﻤ‪‬ﻮﹾﺍ ﹶﺃ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ِﺑﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ‪‬ﺑ ِ‬
‫ﻣ‪‬ﺂ ﺁ‪‬ﺗ‪‬ﻴﺘ‪‬ﻢ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ِ‬
‫ﺕ ﺇﱃ ﺃ ﱠﻥ ﹶﻛﻤ‪‬ﺎ ﹶﻝ ‪‬ﻣ ‪‬ﺪ ِﺓ ﺍﻟ ‪‬ﺮﺿ‪‬ﺎ ‪‬ﻋ ِﺔ ﻟِﻠﻄ ﹾﻔ ِﻞ ِﻫ ‪‬ﻲ ‪‬ﺳ‪‬ﻨﺘ‪‬ﺎ ِﻥ ‪ .‬ﻭ ‪‬ﻋﻠﹶﻰ ﻭ‪‬ﺍِﻟ ِﺪ ﺍﻟ ﱢﻄ ﹾﻔ ِﻞ‬ ‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺍﻟﻮ‪‬ﺍِﻟﺪ‪‬ﺍ ِ‬ ‫ﻳ‪‬ﺮﺷ ‪‬ﺪ ﺍ ُ‬
‫ﻑ ﻭ‪‬ﻻ‬ ‫ﺕ ِﺑ ِﻪ ﻋ‪‬ﺎ ‪‬ﺩ ﹸﺓ ﺃ ‪‬ﻣﺜﹶـﺎِﻟ ِﻬ ‪‬ﻦ‪ِ ،‬ﻣ ‪‬ﻦ ﹶﻏﻴ‪‬ـ ِﺮ ِﺇﺳ‪‬ـﺮﺍ ٍ‬ ‫ﺴ ‪‬ﻮﺗ‪ ‬ﻬ ‪‬ﻦ ِﺑﻤ‪‬ﺎ ‪‬ﺟ ‪‬ﺮ ‪‬‬ ‫ﺕ‪ ،‬ﻭ ِﻛ ‪‬‬ ‫ﺕ ﺍ ﹸﳌ ﹶﻄﱠﻠﻘﹶﺎ ِ‬ ‫‪‬ﻧ ﹶﻔ ﹶﻘ ﹸﺔ ﺍﻟﻮ‪‬ﺍِﻟﺪ‪‬ﺍ ِ‬
‫ﻑ‬
‫ﺼ ‪‬ﺮ ِ‬‫ﺿﺮ‪‬ﻭ ‪‬ﺭ ِﺓ ‪‬ﻋ ‪‬ﺪ ِﻡ ﺍﻟﺘ‪‬ـ ‪‬‬ ‫ﺕ ﻭﺍﻵﺑﺎ َﺀ ﺇﱃ ‪‬‬ ‫ﷲ ﺍﻟﻮ‪‬ﺍِﻟﺪ‪‬ﺍ ِ‬ ‫ﺝ ‪‬ﻭ‪‬ﻳﺴ‪‬ﺎ ِﺭ ِﻩ ‪ .‬ﻭ‪‬ﻳ‪‬ﻨ‪‬ﺒ ‪‬ﻪ ﺍ ُ‬ ‫ﺐ ﹸﻗ ‪‬ﺪ ‪‬ﺭ ﹶﺓ ﺍﻟ ‪‬ﺰ ‪‬ﻭ ِ‬
‫ﺴ ِ‬ ‫ﺤ‪‬‬ ‫ﺇ ﹾﻗﺘ‪‬ﺎ ٍﺭ‪ِ،‬ﺑ ‪‬‬
‫ﲔ(‬ ‫ﺲ ﻟِﻠ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ِﺔ ﺃ ﹾﻥ ‪‬ﺗ‪‬ﺘ ‪‬ﺮ ‪‬ﻙ ‪‬ﺭﺿ‪‬ﺎﻋ‪‬ﺔ ﺍ‪‬ﺑﻨِﻬﺎ ﺇﱃ ‪‬ﻣ ‪‬ﺪِﺗﻬ‪‬ﺎ ) ‪‬ﺳ‪‬ﻨ‪‬ﺘ ِ‬ ‫ﺖ ‪‬ﺷﻌ‪‬ﻮ ِﺭ ﺍﻟ ‪‬ﺮﻏﹾﺒﺔ ﻓِﻲ ﺍ ِﻹﺿ‪‬ﺮﺍ ِﺭ‪،‬ﹶﻓﹶﻠ‪‬ﻴ ‪‬‬ ‫ﺤ ‪‬‬‫‪‬ﺗ ‪‬‬
‫ﻺﺿ‪‬ـﺮ‪‬ﺍ ِﺭ‬ ‫ﻉ ﺍﻟ ‪‬ﻮﹶﻟ ‪‬ﺪ ِﻣ ‪‬ﻦ ﺃ ‪‬ﻣ ‪‬ﻪ ﹶﻗ‪‬ﺒ ﹶﻞ ﺃ ﹾﻥ ﺗ‪ِ‬ﺘ ‪‬ﻢ ‪‬ﻣ ‪‬ﺪ ﹶﺓ ‪‬ﺭﺿ‪‬ﺎ ‪‬ﻋِﺘ ِﻪ ِﻟ ِ‬
‫ﺝ ﺃ ﹾﻥ ‪‬ﻳ‪‬ﻨ‪‬ﺘ ِﺰ ‪‬‬ ‫ﺲ ِﻟ ﹾﻠ ‪‬ﺰﻭ‪ِ ‬‬
‫ﺝ ‪ .‬ﻭﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺿﺮ‪‬ﺍ ِﺭ ﺑِﺎﻟ ‪‬ﺰ ‪‬ﻭ ِ‬
‫ﻺ ‪‬‬
‫ِﻟ ِ‬
‫ﺕ‪،‬ﹶﺃ ‪‬ﻭ ﻛﹶﺎ ﹶﻥ ﹶﻓﻘِﲑﹰﺍ‪،‬ﹶﺃ ‪‬ﻭ ﻋ‪‬ﺎﺟِﺰﹰﺍ ﻋ‪‬ـ ِﻦ‬
‫ﺙ ﺍﻟ ﱢﻄ ﹾﻔ ِﻞ ‪ -‬ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻭ‪‬ﺍِﻟ ‪‬ﺪ ‪‬ﻩ ﹶﻗ ‪‬ﺪ ﻣ‪‬ﺎ ‪‬‬ ‫ِﺑﻬ‪‬ﺎ ﻭ‪‬ﺇﻳﺬﹶﺍﺋِﻬﺎ ‪ .‬ﻭ ‪‬ﻋﻠﹶﻰ ﻭ‪‬ﺍ ِﺭ ِ‬
‫ﺿﺮ‪‬ﺍ ِﺭ ِﺑﻬ‪‬ﺎ ‪.‬ﺃﻣ‪‬ﺎ ﺇﺫﺍ ﺃﺭ‪‬ﺍ ‪‬ﺩ ﺃﺑ‪‬ـﻮﺍ‬
‫ﻕ ‪‬ﻋﻠﹶﻰ ﺍﻟ ﱢﻄ ﹾﻔ ِﻞ ﻭ‪‬ﺃ ‪‬ﻣ ِﻪ‪ ،‬ﻭﻋ‪‬ﻠﻴ ِﻪ ‪‬ﻋ ‪‬ﺪ ‪‬ﻡ ﺍ ِﻹ ‪‬‬
‫ﺐ ‪ -‬ﺃﻥﹾ ‪‬ﻳﻘﹸﻮ ‪‬ﻡ ﺑِﺎ ِﻹ‪‬ﻧﻔﹶﺎ ِ‬ ‫ﺴ ِ‬ ‫ﺍﻟ ﹶﻜ ‪‬‬
‫ﻚ‪،‬ﻭ‪‬ﺍ‪‬ﺗ ﹶﻔﻘﹶـﺎ‬
‫ﺤ ﹰﺔ ﹶﻟ ‪‬ﻪ‪ ،‬ﻭﺗ‪‬ـﺸ‪‬ﺎﻭ‪‬ﺭﺍ ﻓِـﻲ ﹶﺫِﻟ ‪‬‬ ‫ﺼﹶﻠ ‪‬‬‫ﻚ ‪‬ﻣ ‪‬‬ ‫ﳊ ‪‬ﻮﹶﻟ‪‬ﻴ ِﻦ‪ ،‬ﻭﺭ‪‬ﺃﻳ‪‬ﺎ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﻀ ‪‬ﻲ ﺍ ﹶ‬‫ﺍﻟ ﱢﻄ ﹾﻔ ِﻞ ِﻓﻄﹶﺎ ‪‬ﻣ ‪‬ﻪ‪،‬ﹶﻗ‪‬ﺒ ﹶﻞ ‪‬ﻣ ِ‬
‫ﻚ‪.‬‬ ‫ﺱ ﻓِﻲ ﹶﺫِﻟ ‪‬‬ ‫ﺝ ‪‬ﻭ ﹶﻻ ‪‬ﺑ ﹾﺄ ‪‬‬‫ﺡ ‪‬ﻋﻠﹶﻴﻬِﻤﺎ‪ ،‬ﻭ ﹶﻻ ‪‬ﺣ ‪‬ﺮ ‪‬‬ ‫ﻼ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬ ‫‪‬ﻋﻠﹶﻴ ِﻪ‪،‬ﹶﻓ ﹶ‬
‫ﺡ ‪‬ﻋﹶﻠﻴ‪‬ـ ِﻪ‬
‫ﺴ‪‬ﺘِﻠ ‪‬ﻢ ﺍﻟﻮ‪‬ﺍﻟ ‪‬ﺪ ﺍﻟ ‪‬ﻮﹶﻟ ‪‬ﺪ ِﻣ‪‬ﻨﻬ‪‬ﺎ‪،‬ﺇﻣ‪‬ﺎ ِﻟ ‪‬ﻌ ﹾﺬ ٍﺭ ِﻣ‪‬ﻨﻬ‪‬ﺎ‪،‬ﺃ ‪‬ﻭ ِﻟ ‪‬ﻌ ﹾﺬ ٍﺭ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬
‫ﻭ‪‬ﺇﺫﺍ ﺍ‪‬ﺗ ﹶﻔ ‪‬ﻖ ﺍﻟﻮ‪‬ﺍِﻟﺪ‪‬ﺍ ِﻥ ‪‬ﻋﻠﹶﻰ ﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﺡ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﻓِﻲ ﹶﻗﺒ‪‬ﻮِﻟﻬ‪‬ﺎ ِﻣ‪‬ﻨ ‪‬ﻪ‪،‬ﺇﺫﺍ ‪‬ﺩﹶﻓ ‪‬ﻊ ﺇﻟﻴﻬﺎ ﺃ ‪‬ﺟ ‪‬ﺮﺗ‪‬ﻬﺎ ‪‬ﻋ ِﻦ ﺍﳌﹸـ ‪‬ﺪ ِﺓ ﺍﳌﹶﺎﺿِـ‪‬ﻴ ِﺔ‬ ‫ﺿ ِﻪ ‪‬ﻋﹶﻠﻴ‪‬ﻬﺎ‪ ،‬ﻭ ﹶﻻ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬‫ﻓِﻲ ‪‬ﻋ ‪‬ﺮ ِ‬
‫ﲔ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﺘﻘﹾﻮﻯ ﻓِﻲ ﺟ‪‬ﻤﻴ ِﻊ‬ ‫ﷲ ﺍ ﹸﳌ ‪‬ﺆﻣِﻨ ‪‬‬
‫ﺚﺍُ‬ ‫ﺿ ‪‬ﻌ ٍﺔ ﹸﺃ ‪‬ﺧﺮ‪‬ﻯ ‪ .‬ﻭ‪‬ﻳﺤ‪ ‬ﱡ‬ ‫ﻑ‪ ،‬ﻭﻗﹶﺎ ‪‬ﻡ ِﺑ ‪‬ﺪ ﹾﻓ ِﻊ ﺍﻟﻮ‪‬ﻟ ِﺪ ﺇﱃ ‪‬ﻣ ‪‬ﺮ ِ‬
‫ﺑِﺎ ﹶﳌ ‪‬ﻌﺮ‪‬ﻭ ِ‬

‫‪٢٤٩‬‬
‫ﺼ ‪‬ﲑ ِﺑﻤ‪‬ـﺎ‬
‫ﷲ ﺑ‪‬ـ ِ‬
‫ﻑ ﺑِﺮﻏ‪‬ﺒ ِﺔ ﺍﳌﻀ‪‬ﺎ ‪‬ﺭ ِﺓ ﻭ‪‬ﺍﻹِﻳـﺬﹶﺍ ِﺀ‪،‬ﻭ‪‬ﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ـﻮﺍ ﺃ ﱠﻥ ﺍ َ‬
‫ﺼ ‪‬ﺮ ِ‬
‫ﺍﻷﺣ‪‬ﻮﺍ ِﻝ‪ ،‬ﻭ ‪‬ﻋﻠﹶﻰ ‪‬ﺗ ‪‬ﺮ ِﻙ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺨﻔﹶﻰ ﻋ‪‬ﻠﻴ ِﻪ ِﻣ‪‬ﻨ ‪‬ﻪ ﺷ‪‬ﻲ ٌﺀ‪،‬ﻭ‪‬ﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ‪‬ﻴﺤ‪‬ﺎ ِﺳ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻴ ِﻪ‪. ٥١٨‬‬ ‫‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ‪‬ﻧ ‪‬ﻪ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -
-‬ﺩِﻳﻨ‪‬ﺎ ‪‬ﺭ ﹶﺃ‪‬ﻧ ﹶﻔ ﹾﻘ‪‬ﺘ ‪‬ﻪ ﻓِﻰ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭﺩِﻳﻨ‪‬ﺎ ‪‬ﺭ ﹶﺃ‪‬ﻧ ﹶﻔ ﹾﻘ‪‬ﺘ ‪‬ﻪ ﻓِﻰ‬
‫ﻚ ﹶﺃ ‪‬ﻋ ﹶﻈ ‪‬ﻤﻬ‪‬ﺎ ﹶﺃ ‪‬ﺟﺮ‪‬ﺍ ﺍﻟﺬﻱ ﹶﺃ‪‬ﻧ ﹶﻔ ﹾﻘﺘ‪‬ـ ‪‬ﻪ‬ ‫ﲔ ‪‬ﻭﺩِﻳﻨ‪‬ﺎ ‪‬ﺭ ﹶﺃﻧ‪ ‬ﹶﻔ ﹾﻘ‪‬ﺘ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﻫِﻠ ‪‬‬
‫ﺴ ِﻜ ٍ‬
‫ﺖ ِﺑ ِﻪ ‪‬ﻋﻠﹶﻰ ِﻣ ‪‬‬
‫ﺼ ‪‬ﺪ ﹾﻗ ‪‬‬
‫‪‬ﺭﹶﻗ‪‬ﺒ ٍﺔ ‪‬ﻭﺩِﻳﻨ‪‬ﺎ ‪‬ﺭ ‪‬ﺗ ‪‬‬
‫‪٥١٩‬‬
‫ﻚ «‪.‬‬
‫‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﻫِﻠ ‪‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻸﺏ ﺍﻷﺟﺮ ﻭﺍﳌﺜﻮﺑﺔ ﰲ ﺍﻟﺘﻮﺳﻌﺔ ﻋﻠﻰ ﺍﻷﻫﻞ‪،‬ﻭﺍﻹﻧﻔﺎﻕ ﻋﻠﻰ ﺍﻟﻌﻴﺎﻝ‪..‬ﻓـﺈﻥ ﻋﻠﻴـﻪ‬
‫ﺑﺎﻟﺘﺎﱄ ﺍﻟﻮﺯﺭ ﻭﺍﻹﰒ ﺇﺫﺍ ﺃﻣﺴﻚ ﻋﻦ ﺍﻹﻧﻔﺎﻕ‪،‬ﻭﻗﺘ‪‬ﺮ ﻋﻠﻰ ﺍﻷﻫﻞ ﻭﺍﻷﻭﻻﺩ ﻭﻫﻮ ﻣﺴﺘﻄﻴﻊ‪..‬ﺍﲰﻌﻮﺍ‬
‫ﺇﱃ ﻣﺎ ﻳﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﺣﻖ ﺍﳌﻀﻴ‪‬ﻌﲔ ﻟﻌﻴﺎﳍﻢ‪،‬ﻭﺍﳌﹸﻤﺴﻜﲔ ﻋﻦ ﻧﻔﻘـﺔ ﺃﻫﻠـﻬﻢ‬
‫ﻀ‪‬ﻴ ‪‬ﻊ ﻣ‪‬ـ ‪‬ﻦ‬ ‫ﷲ
‪:‬ﻛﹶﻔﹶﻰ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﺮ ِﺀ ِﺇﹾﺛﻤ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫ﷲ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﻭﺃﻭﻻﺩﻫﻢ‪،‬ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫‪٥٢٠‬‬
‫ﺕ‪.‬‬‫‪‬ﻳﻘﹸﻮ ‪‬‬
‫ﺖ‬
‫ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﺧ‪‬ﻴﹶﺜ ‪‬ﻤ ﹶﺔ ﻗﹶﺎ ﹶﻝ ﹸﻛﻨ‪‬ﺎ ‪‬ﺟﻠﹸﻮﺳ‪‬ﺎ ‪‬ﻣ ‪‬ﻊ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ِﺇ ﹾﺫ ﺟ‪‬ﺎ َﺀ ‪‬ﻩ ﹶﻗ ‪‬ﻬ ‪‬ﺮﻣ‪‬ﺎﻥﹲ ﹶﻟ ‪‬ﻪ ﹶﻓ ‪‬ﺪ ‪‬ﺧ ﹶﻞ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﻋ ﹶﻄ‪‬ﻴ ‪‬‬
‫ﺍﻟ ‪‬ﺮﻗِﻴ ‪‬ﻖ ﻗﹸﻮ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ﹶﻻ‪.‬ﻗﹶﺎ ﹶﻝ ﻓﹶﺎ‪‬ﻧ ﹶﻄِﻠ ‪‬ﻖ ﹶﻓﹶﺄ ‪‬ﻋ ِﻄ ِﻬ ‪‬ﻢ‪.‬ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -
-‬ﹶﻛﻔﹶﻰ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﺮ ِﺀ ِﺇﹾﺛﻤ‪‬ﺎ‬
‫‪٥٢١‬‬
‫ﻚ ﻗﹸﻮ‪‬ﺗ ‪‬ﻪ «‪.‬‬ ‫ﺲ ‪‬ﻋ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳ ‪‬ﻤِﻠ ‪‬‬
‫ﺤِﺒ ‪‬‬
‫ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﻭﻣﻦ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻟﻌﻴﺎﻝ ‪‬ﻴﺌﺔ ﺍﻷﺏ ﻷﻫﻠﻪ ﻭﻋﻴﺎﻟﻪ ﺍﻟﻐﺬﺍﺀ ﺍﻟﺼﺎﱀ‪،‬ﻭﺍﳌﺴﻜﻦ ﺍﻟﺼﺎﱀ‪،‬ﻭﺍﻟﻜـﺴﺎﺀ‬
‫ﺍﻟﺼﺎﱀ‪..‬ﺣﱴ ﻻ ﺗﺘﻌﺮﺽ ﺃﺟﺴﺎﻣﻬﻢ ﻟﻸﺳﻘﺎﻡ‪،‬ﻭﺗﻨﻬﻚ ﺃﺑﺪﺍ‪‬ﻢ ﺍﻷﻭﺑﺌﺔ ﻭﺍﻷﻣﺮﺍﺽ‪..‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪:‬ﺃﻫﺪﺍﻑ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺒﺪﻧﻴﺔ‪:‬‬
‫‪ " (١‬ﺗﻨﻤﻴﺔ ﺍﳉﺴﺪ ﻭﺗﻮﺟﻴﻪ ﳕﻮﻩ ﺑﺎﲡﺎﻩ ﲢﺼﻴﻞ ﺍﻟﺼﺤﺔ ﻭﺍﻟﻘﻮﺓ ﻓﺘﺰﺩﺍﺩ ﻣﻘﺎﻭﻣﺘـﻪ ﻟﻸﻣـﺮﺍﺽ‬
‫‪،‬ﻭﺍﺗﻘﺎﺅﻩ ﻣﻦ ﺍﻹﺻﺎﺑﺔ ﺑﺎﻟﻌﺎﻫﺎﺕ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ ‪ » -
-‬ﺍﹾﻟﻤ‪‬ـ ‪‬ﺆ ِﻣ ‪‬ﻦ‬
‫ﻚ‬
‫ﺹ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ـﺎ ‪‬ﻳ‪‬ﻨ ﹶﻔﻌ‪‬ـ ‪‬‬
‫ﻒ ﻭ‪‬ﻓِﻰ ﹸﻛ ﱟﻞ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﺍ ‪‬ﺣ ِﺮ ‪‬‬
‫ﻀﻌِﻴ ِ‬
‫ﺐ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣ ِﻦ ﺍﻟ ‪‬‬
‫ﻯ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ‪‬ﻭﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺍﹾﻟ ﹶﻘ ِﻮ ‪‬‬

‫‪ - ٥١٨‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٢٤٠ / ١) -‬‬

‫‪ - ٥١٩‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ - ( ٢٣٥٨) -‬ﰲ ﺭﻗﺒﺔ‪:‬ﺃﻱ ﰲ ﺍﻋﺘﺎﻕ ﻋﺒﺪ ﺃﻭ ﺃﻣﺔ‪.‬‬
‫‪ - ٥٢٠‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٤٢٤٠) (٥١ / ١٠) -‬ﺻﺤﻴﺢ‬
‫‪ - ٥٢١‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪- ( ٢٣٥٩) -‬ﺍﻟﻘﻬﺮﻣﺎﻥ‪:‬ﺍﳋﺎﺯﻥ ﺍﻟﻘﻴﻢ ﺑﺄﻣﺮﻩ‬
‫‪٢٥٠‬‬
‫ﺖ ﻛﹶﺎ ﹶﻥ ﹶﻛﺬﹶﺍ ‪‬ﻭ ﹶﻛﺬﹶﺍ‪ .‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹸﻗ ﹾﻞ‬
‫ﻼ ‪‬ﺗ ﹸﻘ ﹾﻞ ﹶﻟ ‪‬ﻮ ﹶﺃﻧ‪‬ﻰ ﹶﻓ ‪‬ﻌ ﹾﻠ ‪‬‬
‫ﻚ ‪‬ﺷ ‪‬ﻰ ٌﺀ ﹶﻓ ﹶ‬
‫ﺠ ‪‬ﺰ ‪‬ﻭِﺇ ﹾﻥ ﹶﺃﺻ‪‬ﺎ‪‬ﺑ ‪‬‬
‫ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ِﻌ ‪‬ﻦ ﺑِﺎﻟﱠﻠ ِﻪ ﻭ‪ ‬ﹶﻻ ‪‬ﺗ ‪‬ﻌ ِ‬
‫ﺸ‪‬ﻴﻄﹶﺎ ِﻥ «‪.٥٢٢‬‬
‫ﹶﻗ ‪‬ﺪ ‪‬ﺭ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭﻣ‪‬ﺎ ﺷ‪‬ﺎ َﺀ ﹶﻓ ‪‬ﻌ ﹶﻞ ﹶﻓِﺈ ﱠﻥ ﹶﻟ ‪‬ﻮ ‪‬ﺗ ﹾﻔ‪‬ﺘ ‪‬ﺢ ‪‬ﻋ ‪‬ﻤ ﹶﻞ ﺍﻟ ‪‬‬
‫ﻛﻤﺎ ﺃﻥ ﺍﻷﺳﻠﻮﺏ ﺍﻟﺮﻳﺎﺿﻲ ﻳﻨﻤﻲ ﺍﻟﻌﻀﻼﺕ ﻭﻳﺰﻳﺪ ﻣﻦ ﻣﻘﺎﻭﻣﺘﻬﺎ ‪.‬‬
‫‪ (٢‬ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺍﻟﻨﻀﺞ ﺍﻻﻧﻔﻌﺎﱄ‪،‬ﻓﺎﻟﺘﺮﺑﻴﺔ ﺍﻟﺮﻳﺎﺿﻴﺔ ﺗﻌﻠـﻢ ﺍﻟـﺼﱪ ﻭﺍﻟـﺘﺤﻜﻢ ﺑﺎﻻﻧﻔﻌـﺎﻝ‬
‫ﻭﺍﻟﻌﻮﺍﻃﻒ‪.‬‬
‫‪ (٣‬ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺇﳕﺎﺀ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﻔﻜﺮﻳﺔ‪،‬ﻓﺎﻟﻌﻨﺎﻳﺔ ﺑﺎﳉﺴﺪ ﻭﲢﺴﲔ ﺻﺤﺘﻪ ﻭﳕﻮﻩ؛ﻳﺴﺎﻋﺪ ﻋﻠﻰ‬
‫ﺗﻨﺸﻴﻂ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ ﻧﻈﺮﹰﺍ ﻟﻠﻌﻼﻗﺔ ﺍﻟﻮﻃﻴﺪﻩ ﺑﲔ ﺍﳉﺴﺪ ﻭﺍﻟﻨﺸﺎﻁ ﺍﻟﻔﻜﺮﻱ‪.‬‬
‫‪ (٤‬ﺗﺴﻬﻢ ﰲ ﲢﺴﲔ ﺍﻟﺘﻜﻴﻒ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻋﻦ ﻃﺮﻳﻖ ﺗﻨﻤﻴﺔ ﺍﻟﻌﺎﺩﺍﺕ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ ﺍﻟﺘﻜﻴﻔﻴـﺔ‬
‫‪،‬ﻛﺎﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﻭﺗﻘﺒﻠﻬﻢ ﺃﺻﺪﻗﺎﺀ ﻛﺎﻧﻮﺍ ﺃﻡ ﺧﺼﻮﻣﺎﹰ‪،‬ﺇﺫ ﺗﻨﻤﻮ ﺍﻟﻌﺎﺩﺍﺕ ﻣـﻦ ﺧـﻼﻝ‬
‫ﺍﻷﻟﻌﺎﺏ ﺍﳉﻤﺎﻋﻴﺔ ﻭﺍﳌﺆﻫﻼﺕ‪.‬‬
‫‪ (٥‬ﲢﻘﻴﻖ ﺗﺮﺑﻴﺔ ﺧﻠﻘﻴﺔ‪،‬ﻓﺎﻟﺘﺪﺭﺏ ﻋﻠﻰ ﺍﻟﺘﻌﺐ‪،‬ﻭﺗﻘﺒﻞ ﺍﻟﻨﺠﺎﺡ ﺃﻭ ﺍﻟﻔﺸﻞ ﰲ ﺍﳌﺒﺎﺭﻳﺎﺕ ﻳﻨﻤـﻲ‬
‫ﺍﻟﺼﱪ‪،‬ﻭﲤﺮﻳﻨﺎﺕ ﺍﳉﺮﺃﺓ ﻭﺍﳌﻬﺎﺭﺓ ﺗﻨﻤﻲ ﺍﻟﺸﺠﺎﻋﺔ ﻭﺍﻟﻌﺰﻡ ﻭﺍﻷﻟﻌﺎﺏ ﺍﳉﻤﺎﻋﻴـﺔ ﺗﻨﻤـﻲ ﺭﻭﺡ‬
‫ﺍﻟﺘﻌﺎﻭﻥ ﻭﺍﻟﺼﺪﻕ‪.‬‬
‫‪ (٦‬ﺗﺴﺎﻋﺪ ﰲ ﺗﻐﻤﻴﺪ ﺍﻟﻌﻮﺍﻃﻒ ﻭﺍﻟﺪﻭﺍﻓﻊ ﻭﻋﻼﺝ ﺑﻌﺾ ﻣﺸﻜﻼﺕ ﺍﻟﻨﺎﺷﺌﺔ ﻭﺫﻟﻚ ﺑﺘﻮﺟﻴﻬـﻪ‬
‫ﳓﻮ ﺍﻟﺮﻳﺎﺿﺔ‪،‬ﻻﻧﺸﻐﺎﻟﻪ ﻋﻦ ﺍﻷﻋﻤﺎﻝ ﺍﳌﻨﺎﻓﻴﺔ ﻟﻶﺩﺍﺏ‪.‬‬
‫‪٥٢٣‬‬
‫‪ (٧‬ﺗﻨﻤﻲ ﺣﺎﺟﺎﺕ ﺍﻷﻃﻔﺎﻝ ﻟﻠﺤﺮﻛﺔ ﻭﺍﻟﻠﻌﺐ ﻭﺍﻟﻨﺸﺎﻁ‪".‬‬
‫‪ (٨‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﻫﺪﺍﻑ ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪:‬ﺑﻌﺾ ﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﻟﺮﻳﺎﺿﻴﺔ ﰲ ﺍﻹﺳﻼﻡ‪:‬‬
‫‪٥٢٤‬‬
‫‪ (١‬ﺗﻌﻠﻴﻢ ﺍﻟﺴﺒﺎﺣﺔ ﻭﺍﻟﺮﻣﺎﻳﺔ ﻭﺭﻛﻮﺏ ﺍﳋﻴﻞ ‪:‬‬

‫‪ - ٥٢٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٦٩٤٥) -‬‬

‫‪ - ٥٢٣‬ﺣﻠﱯ‪ ،‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻃﻌﻤﻪ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ‪،‬ﺹ ‪ ،٨١-٧٩‬ﺑﻮﺍﺳﻄﺔ ﺃﻧﻄﻮﺍﻥ ﺣﺒﻴـﺐ‬
‫ﺭﲪﺔ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻌﺎﻣﺔ ﻭﺍﻟﺒﺪﻧﻴﺔ‪،‬ﺟـ‪١٤-١١‬‬
‫‪ - ٥٢٤‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ‪ ،٤١٩-٤١٨‬ﻭﺍﻧﻈﺮ ﺇﱃ ﺣﻠﱯ‪ ،‬ﻋﺒﺪ‬
‫ﺍ‪‬ﻴﺪ ﻃﻌﻤﻪ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ‪،‬ﺹ ‪ .٨٢‬ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻄﻴﺐ‪ ،‬ﺯﻫﺪﻱ ﳏﻤﺪ ﻋﻴﺪ‪ ،‬ﺗﺮﺑﻴﺔ ﺍﻟﻄﻔﻞ‬
‫ﰲ ﺍﻹﺳﻼﻡ‪،‬ﺹ ‪٧٨‬‬
‫‪٢٥١‬‬
‫ﺨ‪‬ﻴ ِﻞ ‪‬ﺗ ‪‬ﺮ ِﻫﺒ‪‬ﻮ ﹶﻥ ِﺑ ِﻪ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭ ﺍﻟﹼﻠ ِﻪ‬
‫ﻁ ﺍﹾﻟ ‪‬‬
‫ﲢﻘﻴﻘﹰﺎ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ }:‬ﻭﹶﺃ ِﻋﺪ‪‬ﻭﹾﺍ ﹶﻟﻬ‪‬ﻢ ﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄ ‪‬ﻌﺘ‪‬ﻢ ﻣ‪‬ﻦ ﹸﻗ ‪‬ﻮ ٍﺓ ‪‬ﻭﻣِﻦ ‪‬ﺭﺑ‪‬ﺎ ِ‬
‫‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭ ﹸﻛ ‪‬ﻢ ﻭ‪‬ﺁ ‪‬ﺧﺮِﻳ ‪‬ﻦ ﻣِﻦ ﺩ‪‬ﻭِﻧ ِﻬﻢ‪ ‬ﹶﻻ ‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻤ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ﺗ‪‬ﻨﻔِﻘﹸﻮﹾﺍ ﻣِﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﹼﻠ ِﻪ‬
‫ﻑ ِﺇﹶﻟ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻭﺃﹶﻧ‪‬ﺘ ‪‬ﻢ ﹶﻻ ‪‬ﺗ ﹾﻈﹶﻠﻤ‪‬ﻮ ﹶﻥ{ )‪ (٦٠‬ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ‬ ‫‪‬ﻳ ‪‬ﻮ ‪‬‬
‫ﻆ‬
‫ﺏ‪ ،‬ﻭِﺑِﺈ ‪‬ﻋﺪ‪‬ﺍ ِﺩ ﺁﻻِﺗﻬ‪‬ﺎ ِﻟ ‪‬ﻤﻘﹶﺎ‪‬ﺗﹶﻠ ِﺔ ﺍﻟ ﹸﻜﻔﱠﺎ ِﺭ‪ ،‬ﻭ ‪‬ﺩ ﹾﻓ ِﻊ ﺍﻟ ‪‬ﻌ ‪‬ﺪﻭ‪‬ﺍ ِﻥ‪ ،‬ﻭ ِﺣ ﹾﻔ ِ‬
‫ﺤ ‪‬ﺮ ِ‬
‫ﲔ ﺑﺎِﻻ ‪‬ﺳِﺘ ‪‬ﻌﺪ‪‬ﺍ ِﺩ ِﻟ ﹾﻠ ‪‬‬
‫ﺴِﻠ ِﻤ ‪‬‬
‫ﷲ ﺍ ﹸﳌ ‪‬‬
‫‪‬ﻳ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ﺍ ُ‬
‫ﺡ ‪‬ﻭﻋ‪‬ـ ‪‬ﺪ ٍﺩ ‪‬ﻭﻣ‪‬ـ ‪‬ﺆ ٍﻥ‬ ‫ﻼٍ‬ ‫ﺐ ﺍﻟﻄﱠﺎﹶﻗ ِﺔ ﻭ‪‬ﺍﻻ ‪‬ﺳِﺘﻄﹶﺎ ‪‬ﻋ ِﺔ‪ِ :‬ﻣ ‪‬ﻦ ‪‬ﺧ‪‬ﻴ ٍﻞ ‪‬ﻭﺳِـ ﹶ‬ ‫ﺴ ‪‬‬ ‫ﳊ ‪‬ﻖ ﻭ‪‬ﺍﻟ ﹶﻔﻀِﻴﹶﻠ ِﺔ‪ ،‬ﺣ ‪‬‬ ‫ﺲ‪،‬ﻭ‪‬ﺍ ﹶ‬ ‫ﺍ َﻷ‪‬ﻧ ﹸﻔ ِ‬
‫ﻒ ﺍﻟ ﹸﻘ ‪‬ﻮ ِﺓ ﺍﻟﺘِـﻲ ‪‬ﺗﻤ‪‬ﻜﱢـ ‪‬ﻦ ﺍ ُﻷﻣ‪‬ـ ﹶﺔ ﻣِـ ‪‬ﻦ ‪‬ﻣﻘﹶﺎ ‪‬ﻭﻣ‪‬ـ ِﺔ‬ ‫ﺐ ‪‬ﻭ ِﻋ ﹾﻠ ٍﻢ ‪‬ﻭ ﹸﻛ ﱠﻞ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﺪ ‪‬ﺧ ﹸﻞ ﻓِﻲ ‪‬ﺗ ‪‬ﻌﺮِﻳ ِ‬‫‪‬ﻭ‪‬ﺗ ‪‬ﺪﺭِﻳ ٍ‬
‫ﺶ ‪‬ﻭ ِﻣ ‪‬ﻦ ﹶﻏ‪‬ﻴ ِﺮ ِﻫ ‪‬ﻢ ‪ -‬ﹶﺃ ‪‬ﻋﺪ‪‬ﺍ ِﺀ‬
‫ﺏ ﺍﻟ ﹸﻜﻔﱠﺎ ِﺭ ‪ِ -‬ﻣ ‪‬ﻦ ﹸﻗ ‪‬ﺮ‪‬ﻳ ٍ‬ ‫ﻚ ِﻹ ‪‬ﺭﻫ‪‬ﺎ ِ‬ ‫ﺼ ِﺮ‪ ،‬ﻭ ﹶﺫِﻟ ‪‬‬
‫ﺐ ‪‬ﻣ ﹾﻔﻬ‪‬ﻮ ِﻡ ﺍﻟ ‪‬ﻌ ‪‬‬
‫ﺴ ِ‬ ‫ﺤ‪‬‬ ‫‪‬ﺧﺼ‪‬ﻮ ِﻣﻬ‪‬ﺎ‪ِ،‬ﺑ ‪‬‬
‫ﲔ ‪‬ﻭ‪‬ﻳﻬ‪‬ﻮ ٍﺩ ‪‬ﻳﺠ‪‬ـﺎ ِﻭﺭ‪‬ﻭ ﹶﻥ‬ ‫ﺏ ﺍ َﻷ ‪‬ﻋﺪ‪‬ﺍ ِﺀ ﺍﻵ ‪‬ﺧﺮِﻳ ‪‬ﻦ ِﻣ ‪‬ﻦ ‪‬ﻣﻨ‪‬ﺎِﻓ ِﻘ ‪‬‬
‫ﲔ‪ ،‬ﻭ ِﻹ ‪‬ﺭﻫ‪‬ﺎ ِ‬ ‫ﺴِﻠ ِﻤ ‪‬‬
‫ﻼ ِﻡ ﻭ‪‬ﺍ ﹸﳌ ‪‬‬
‫ﷲ‪ ،‬ﻭﹶﺃ ‪‬ﻋﺪ‪‬ﺍ ِﺀ ﺍ ِﻹ ‪‬ﺳ ﹶ‬
‫ﺍِ‬
‫ﷲ‬
‫ﺴِﻠﻤ‪‬ﻮ ﹶﻥ‪ ،‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﺍ َ‬
‫ﷲ ﻭ‪‬ﺍ ﹸﳌ ‪‬‬‫ﺴِﻠ ِﻤﲔ‪ ‬ﻓِﻲ ﺍ ﹶﳌﺪِﻳ‪‬ﻨ ِﺔ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﻮﹶﻟﻬ‪‬ﺎ ‪‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ِﻫ ‪‬ﻢ‪ِ ،‬ﻣﻤ‪ ‬ﻦ ﹶﻻ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻤ ‪‬ﻬ ‪‬ﻢ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﺍ ﹸﳌ ‪‬‬
‫ﳉﻬ‪‬ـﺎ ِﺩ ﻭ‪‬ﺍﻻﺳ‪‬ـِﺘ ‪‬ﻌﺪ‪‬ﺍ ِﺩ‬ ‫ﲔ ﹶﺃ ﱠﻥ ﹸﻛ ﱠﻞ ‪‬ﻧ ﹶﻔ ﹶﻘ ٍﺔ ‪‬ﻳ‪‬ﻨﻔِﻘﹸﻮ‪‬ﻧﻬ‪‬ﺎ ﻓِﻲ ﺍ ِ‬ ‫ﷲ ‪‬ﺗﻌ‪‬ﺎﹶﻟﻰ ﺍ ﹸﳌ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺨِﺒ ‪‬ﺮ ﺍ ُ‬
‫‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻤ ‪‬ﻬ ‪‬ﻢ ‪ .‬ﻭ‪‬ﻳ ‪‬‬
‫‪٥٢٥‬‬
‫ﷲ ﹶﺃﺣ‪‬ﺪﹰﺍ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ‪.‬‬
‫ﺲﺍ ُ‬ ‫ﺨ ‪‬‬ ‫ﺏ‪ ،‬ﺳ‪‬ﺘ ‪‬ﻮﻓﱠﻰ ِﺇﹶﻟ‪‬ﻴ ِﻬ ‪‬ﻢ ﺑِﺎﻟ‪‬ﺘﻤ‪‬ﺎ ِﻡ ﻭ‪‬ﺍﻟ ﹶﻜﻤ‪‬ﺎ ِﻝ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ‪‬ﺒ ‪‬‬
‫ﺤ ‪‬ﺮ ِ‬
‫ِﻟ ﹾﻠ ‪‬‬
‫ﺨ‪‬ﻴ ‪‬ﺮ ِﺇﻟﹶﻰ ‪‬ﻳ ‪‬ﻮ ِﻡ‬
‫ﺨ‪‬ﻴ ﹸﻞ ‪‬ﻣ ‪‬ﻌﻘﹸﻮ ‪‬ﺩ ﻓِﻰ ‪‬ﻧﻮ‪‬ﺍﺻِﻴﻬ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ﺠ ‪‬ﻌ ِﺪ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﻗﹶﺎ ﹶﻝ » ﺍﹾﻟ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﺮ ‪‬ﻭ ﹶﺓ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬‬
‫ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ «‪. ٥٢٦‬‬
‫ﻉ ‪ - -‬ﻗﹶﺎ ﹶﻝ ‪‬ﻣ ‪‬ﺮ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﻋﻠﹶﻰ‬ ‫ﺖ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ‪‬ﺑ ‪‬ﻦ ﺍ َﻷ ﹾﻛ ‪‬ﻮ ِ‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻳﺰِﻳ ‪‬ﺪ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻰ ‪‬ﻋ‪‬ﺒ‪‬ﻴﺪٍ ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﻀﻠﹸﻮ ﹶﻥ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ » -
-‬ﺍ ‪‬ﺭﻣ‪‬ﻮﺍ ‪‬ﺑﻨِﻰ ِﺇ ‪‬ﺳﻤ‪‬ﺎﻋِﻴ ﹶﻞ‪ ،‬ﹶﻓِﺈ ﱠﻥ ﹶﺃﺑ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﻛﹶـﺎ ﹶﻥ ﺭ‪‬ﺍ ِﻣﻴ‪‬ـﺎ‬ ‫‪‬ﻧ ﹶﻔ ٍﺮ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺳﹶﻠ ‪‬ﻢ ‪‬ﻳ‪‬ﻨ‪‬ﺘ ِ‬
‫ﻚ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﺍﹾﻟ ﹶﻔﺮِﻳ ﹶﻘ‪‬ﻴ ِﻦ ِﺑﹶﺄ‪‬ﻳﺪِﻳ ِﻬ ‪‬ﻢ ‪.‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪-
-‬‬
‫ﺴ ‪‬‬
‫ﻼ ٍﻥ « ‪.‬ﻗﹶﺎ ﹶﻝ ﹶﻓﹶﺄ ‪‬ﻣ ‪‬‬
‫ﺍ ‪‬ﺭﻣ‪‬ﻮﺍ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ‪‬ﻣ ‪‬ﻊ ‪‬ﺑﻨِﻰ ﹸﻓ ﹶ‬
‫ﺖ ‪‬ﻣ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ‪.‬ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ » -
-‬ﺍ ‪‬ﺭﻣ‪‬ـﻮﺍ ﹶﻓﹶﺄﻧ‪‬ـﺎ‬ ‫ﻒ ‪‬ﻧ ‪‬ﺮﻣِﻰ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬‬
‫» ﻣ‪‬ﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹶﻻ ‪‬ﺗ ‪‬ﺮﻣ‪‬ﻮ ﹶﻥ « ‪.‬ﻗﹶﺎﻟﹸﻮﺍ ﹶﻛ‪‬ﻴ ‪‬‬
‫‪‬ﻣ ‪‬ﻌ ﹸﻜ ‪‬ﻢ ﹸﻛﱢﻠ ﹸﻜ ‪‬ﻢ « ‪.٥٢٧‬‬
‫ﺨ‪‬ﻴ ِﻞ ﻭ‪‬ﺍﻟ ‪‬ﺮ ‪‬ﻣ ‪‬ﻲ‪ ،‬ﻭﹶﻟ ‪‬ﻬ ‪‬ﻮ‬
‫ﺏ ﺍﹾﻟ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ﹾﻜﺤ‪‬ﻮ ٍﻝ‪،‬ﻳ ‪‬ﺮﹶﻓ ‪‬ﻌ ‪‬ﻪ ِﺇﻟﹶﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪ ":‬ﹸﻛ ﱡﻞ ﹶﻟﻬ‪‬ﻮ ﺑ‪‬ﺎ ِﻃ ﹲﻞ‪ِ،‬ﺇﻟﱠﺎ ‪‬ﺭﻛﹸﻮ ‪‬‬
‫‪٥٢٨‬‬
‫ﺨ‪‬ﻴ ِﻞ ﻭ‪‬ﺍﻟ ‪‬ﺮ ‪‬ﻣ ِﻲ‪،‬ﻭ‪‬ﺍﻟ ‪‬ﺮ ‪‬ﻣ ‪‬ﻲ ﹶﺃ ‪‬ﺣ‪‬ﺒﻬ‪‬ﺎ ِﺇﹶﻟ ‪‬ﻲ "‬
‫ﺏ ﺍﹾﻟ ‪‬‬
‫ﺍﻟ ‪‬ﺮ ‪‬ﺟ ِﻞ ‪‬ﻣ ‪‬ﻊ ﹶﺃ ‪‬ﻫِﻠ ِﻪ‪ ،‬ﹶﻓ ‪‬ﻌﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ِﺑ ‪‬ﺮﻛﹸﻮ ِ‬

‫‪ - ٥٢٥‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(١٢٢١ / ١) -‬‬

‫‪ - ٥٢٦‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٢٨٥٠) -‬ﻣﺘﻮﺍﺗﺮ‬
‫‪ - ٥٢٧‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ٢٨٩٩) -‬‬
‫ﺏ )‪ ( ١٤‬ﺻﺤﻴﺢ ﻣﺮﺳﻞ‬ ‫‪ - ٥٢٨‬ﹶﻓﻀ‪‬ﺎِﺋ ﹸﻞ ﺍﻟ ‪‬ﺮ ‪‬ﻣ ِﻲ ِﻟِﺈ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﻕ ﺍﹾﻟ ﹶﻘﺮ‪‬ﺍ ِ‬
‫‪٢٥٢‬‬
‫ﺐ ِﺇﻟﹶـﻰ ﹶﺃﻫ‪‬ـ ِﻞ‬
‫ﺏ‪ ،‬ﹶﻛﺘ‪‬ـ ‪‬‬
‫ﺨﻄﱠﺎ ِ‬
‫ﺸ ِﻘ ‪‬ﻲ‪،‬ﹶﺃ ﱠﻥ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹸﺃﺳ‪‬ﺎ ‪‬ﻣ ﹶﺔ ‪‬ﺑ ِﻦ ‪‬ﺯ‪‬ﻳ ٍﺪ‪ ،‬ﺣ ‪‬ﺪﹶﺛﻨِﻲ ‪‬ﻣ ﹾﻜﺤ‪‬ﻮ ﹲﻝ ﺍﻟ ‪‬ﺪ ‪‬ﻣ ‪‬‬
‫‪٥٢٩‬‬
‫ﺴﺒ‪‬ﺎ ‪‬ﺣ ﹶﺔ ﻭ‪‬ﺍﻟ ‪‬ﺮ ‪‬ﻣ ‪‬ﻲ ﻭ‪‬ﺍﹾﻟ ﹸﻔﺮ‪‬ﻭ ِﺳ‪‬ﻴ ﹶﺔ "‬
‫ﺍﻟﺸ‪‬ﺎ ِﻡ‪ ":‬ﹶﺃ ﹾﻥ ‪‬ﻋﱢﻠﻤ‪‬ﻮﺍ ﹶﺃﻭ‪‬ﻟﹶﺎ ‪‬ﺩ ﹸﻛ ‪‬ﻢ ﺍﻟ ‪‬‬
‫‪٥٣٠‬‬
‫ﺠ‪‬ﺒ ‪‬ﻪ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﺳ‪‬ﺎِﺑﺤ‪‬ﺎ ﺭ‪‬ﺍ ِﻣﻴ‪‬ﺎ "‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹶﻥ ﺍﻟ‪‬ﺘ‪‬ﻴ ِﻤ ‪‬ﻲ‪،‬ﻗﹶﺎ ﹶﻝ‪ ":‬ﻛﹶﺎ ﹶﻥ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪‬ﻳ ‪‬ﻌ ِ‬
‫ﻒ‪ ،‬ﻭﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮﻧ‪‬ـﺎ ‪‬ﻳ ‪‬ﻌﻤِـ ‪‬ﺪ‬
‫ﺼ ‪‬ﺮ ﺍﻟﻄﱠﺎِﺋ ِ‬
‫ﺻ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻣ ‪‬ﻊ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ
ﹶﻗ ‪‬‬ ‫ﺴﹶﻠ ِﻤ ‪‬ﻲ‪،‬ﻗﹶﺎ ﹶﻝ‪ ":‬ﺣ‪‬ﺎ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻧﺠِﻴ ٍﺢ ﺍﻟ ‪‬‬
‫ﺴ ‪‬ﻬ ٍﻢ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ‪،‬ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﹶﻟ ‪‬ﻪ ‪‬ﺩ ‪‬ﺭﺟ‪‬ـ ﹲﺔ‬ ‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ
‪‬ﻳﻘﹸﻮ ﹸﻝ‪ ":‬ﻣ ‪‬ﻦ ‪‬ﺭﻣ‪‬ﻰ ِﺑ ‪‬‬ ‫ﺴ ِﻤ ‪‬ﻌ ‪‬‬
‫ﻒ‪،‬ﹶﻓ ‪‬‬ ‫ﺼ ‪‬ﺮ ﺍﻟﻄﱠﺎِﺋ ِ‬ ‫ﹶﻗ ‪‬‬
‫‪٥٣١‬‬
‫ﺸ ‪‬ﺮ ‪‬ﺳ ‪‬ﻬﻤ‪‬ﺎ "‬ ‫ﺖ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ِﺳ‪‬ﺘ ﹶﺔ ‪‬ﻋ ‪‬‬
‫ﺤ ‪‬ﺮ ٍﺭ " ﹶﻓ‪‬ﺒﹶﻠ ‪‬ﻐ ‪‬‬ ‫ﺠ‪‬ﻨ ِﺔ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑﹶﻠ ﹶﻎ ِﺑ ‪‬‬
‫ﺴ ‪‬ﻬ ٍﻢ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﻋ ‪‬ﺪ ﹸﻝ ‪‬ﻣ ‪‬‬ ‫ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫ﻭﻫﻨﺎﻙ ﺑﻌﺾ ﺍﳊﺪﻭﺩ ﳌﺜﻞ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺮﻳﺎﺿﺔ ﰲ ﺍﻹﺳﻼﻡ ﻣﻨﻬﺎ ‪:‬‬
‫‪ " (١‬ﺇﳚﺎﺩ ﺍﻟﺘﻮﺍﺯﻥ‪،‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻻﺭﺗﺒﺎﻁ ﺍﻟﺮﻳﺎﺿﻲ ﻟﻠﻮﻟﺪ ﰲ ﺣﺪﻭﺩ ﺍﻟﻮﺳﻂ ﻭﺍﻻﻋﺘﺪﺍﻝ ﻭﺍﻟﺘﻮﺍﺯﻥ‬
‫ﻣﻊ ﺳﺎﺋﺮ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻷﺧﺮﻯ ﺩﻭﻥ ﺃﻥ ﻳﻄﻐﻰ ﺟﺎﻧﺐ ﻋﻠﻰ ﺁﺧﺮ‪.‬‬
‫‪ (٢‬ﻣﺮﺍﻋﺎﺓ ﺣﺪﻭﺩ ﺍﷲ ﰲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻠﺒﺎﺱ ﺳﺎﺗﺮﹰﺍ ﻟﻠﻌﻮﺭﺓ‪،‬ﻭﻣﺮﺍﻋـﺎﺓ ﺣـﺪﻭﺩ ﺍﷲ ﰲ ﲨﻴـﻊ‬
‫ﺍﻟﺘﺼﺮﻓﺎﺕ‪.‬‬
‫‪ (٣‬ﲢﺮﻳﺮ ﺍﻟﻨﻴﺔ ﺍﻟﺼﺎﳊﺔ‪،‬ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺘﺪﺭﻳﺐ ﻛﻠﻪ ﺑﻨﻴﺔ ﺍﻟﺘﻘﻮﻳﺔ ﺍﳉﺴﻤﻴﺔ ﻟﺘﻠﺒﻴﺔ ﻧـﺪﺍﺀ ﺍﷲ ‪-‬‬
‫ﻋﺰ ﻭﺟﻞ‪ -‬ﰲ ﺍﳉﻬﺎﺩ ﰲ ﺃﻳﺔ ﳊﻈﺔ ‪.‬‬
‫‪٥٣٢‬‬
‫‪ (٤‬ﺃﻥ ﻻ ﺗﺸﻐﻠﻪ ﺍﻟﺮﻳﺎﺿﺔ ﻋﻤﻦ ﻭﺍﺟﺒﺎﺗﻪ ﺍﻟﺪﻳﻨﻴﺔ‪".‬‬
‫ﺇﺟﺮﺍﺀ ﺍﳌﺴﺎﺑﻘﺎﺕ ﺍﻟﺮﻳﺎﺿﻴﺔ ﺑﲔ ﺍﻷﻃﻔﺎﻝ ‪:‬‬ ‫‪(١‬‬
‫" ﻭﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﻣﻦ ﺍﻷﺳﺎﻟﻴﺐ ﺍﳌﺸﺠﻌﺔ ﻹﺟﺮﺍﺀ ﺍﻟﺘﻨﺎﻓﺲ ﺍﶈﻤﻮﺩ ﺑﲔ ﺍﻷﻃﻔﺎﻝ ﳌﺎ ﻓﻴﻪ ﻣـﻦ‬
‫ﺍﻟﻔﺎﺋﺪﺓ ﻷﺟﺴﺎﻣﻬﻢ ﺍﻟﻨﺎﻣﻴﺔ‪،‬ﻓﻘﺪ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ –– ﳚﺮﻱ ﺍﳌﺴﺎﺑﻘﺎﺕ ﰲ ﺍﳉـﺮﻱ ﺑـﲔ‬
‫‪٥٣٣‬‬
‫ﺍﻷﻃﻔﺎﻝ ‪".‬‬

‫ﺏ)‪ ( ١٥‬ﻓﻴﻪ ﺍﻧﻘﻄﺎﻉ‬ ‫‪ - ٥٢٩‬ﹶﻓﻀ‪‬ﺎِﺋ ﹸﻞ ﺍﻟ ‪‬ﺮ ‪‬ﻣ ِﻲ ِﻟِﺈ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬

‫ﻕ ﺍﹾﻟ ﹶﻘﺮ‪‬ﺍ ِ‬
‫ﺏ)‪ (١٦‬ﺻﺤﻴﺢ ﻣﺮﺳﻞ‬ ‫‪ - ٥٣٠‬ﹶﻓﻀ‪‬ﺎِﺋ ﹸﻞ ﺍﻟ ‪‬ﺮ ‪‬ﻣ ِﻲ ِﻟِﺈ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﻕ ﺍﹾﻟ ﹶﻘﺮ‪‬ﺍ ِ‬
‫ﺏ)‪ ( ١٧‬ﺻﺤﻴﺢ‬ ‫‪ - ٥٣١‬ﹶﻓﻀ‪‬ﺎِﺋ ﹸﻞ ﺍﻟ ‪‬ﺮ ‪‬ﻣ ِﻲ ِﻟِﺈ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﻕ ﺍﹾﻟ ﹶﻘﺮ‪‬ﺍ ِ‬
‫‪ - ٥٣٢‬ﲰﻴﺢ ﺃﺑﻮ ﻣﻐﻠﻲ ﻭﺁﺧﺮﻭﻥ‪،‬ﺗﺮﺑﻴﺔ ﺍﻟﻄﻔﻞ ﰲ ﺍﻹﺳﻼﻡ‪،‬ﺹ ‪٦٨‬‬
‫‪ - ٥٣٣‬ﺣﻠﱯ‪ ،‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻃﻌﻤﻪ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ‪،‬ﺹ‪ .٨٣‬ﻭﺍﻧﻈﺮ ﺇﱃ ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪،‬‬
‫ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ‪ .٤٢٥-٤٢٤‬ﲰﻴﺢ ﺃﺑـﻮ ﻣﻐﻠـﻲ ﻭﺁﺧﺮﻭﻥ‪،‬ﺗﺮﺑﻴـﺔ ﺍﻟﻄﻔـﻞ ﰲ‬
‫ﺍﻹﺳﻼﻡ‪،‬ﺹ ‪٦٩‬‬
‫‪٢٥٣‬‬
‫ﺤ ﹾﻔﻴ‪‬ﺎ ِﺀ ِﺇﻟﹶـﻰ ﹶﺛِﻨﻴ‪‬ـ ِﺔ‬
‫ﺕ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺿ ‪‬ﻤ ‪‬ﺮ ‪‬‬
‫ﺨ‪‬ﻴ ِﻞ ﺍﱠﻟﺘِﻲ ﹶﻗ ‪‬ﺪ ‪‬‬
‫ﷲ
ﺳ‪‬ﺎِﺑ ‪‬ﻖ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﻓ ‪‬ﻌ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﺠ ِﺪ ‪‬ﺑﻨِﻲ‬
‫ﺴِ‬
‫ﻀﻤ‪ ‬ﺮ ِﻣ ‪‬ﻦ ﺍﻟﱠﺜِﻨ‪‬ﻴ ِﺔ ِﺇﻟﹶﻰ ‪‬ﻣ ‪‬‬‫ﺨ‪‬ﻴ ِﻞ ﺍﱠﻟﺘِﻲ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬‬ ‫ﻉ‪ ،‬ﻭﺳ‪‬ﺎ‪‬ﺑ ‪‬ﻖ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫ﻉ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ‪‬ﻣ ‪‬ﺪﻫ‪‬ﺎ ﹶﺛِﻨ‪‬ﻴ ﹶﺔ ﺍﹾﻟ ‪‬ﻮ ‪‬ﺩﺍ ِ‬
‫ﺍﹾﻟ ‪‬ﻮﺩ‪‬ﺍ ِ‬
‫‪٥٣٤‬‬
‫ﷲ ﻓِﻴ ‪‬ﻤ ‪‬ﻦ ﺳ‪‬ﺎِﺑ ‪‬ﻖ ِﺑﻬ‪‬ﺎ‪.‬‬ ‫‪‬ﺯ ‪‬ﺭ‪‬ﻳ ٍﻖ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍ ِ‬
‫ﷲ‬
‫ﺤ ‪‬ﺪ‪‬ﻳِﺒ‪‬ﻴ ِﺔ ‪‬ﻣ ‪‬ﻊ ‪‬ﺭﺳ‪‬ـﻮ ِﻝ ﺍ ِ‬ ‫ﻉ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻗ ِﺪ ‪‬ﻣﻨ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ﹶﺔ ‪‬ﺯ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺱ ‪‬ﺑ ِﻦ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ‪‬ﺑ ِﻦ ﺍ َﻷ ﹾﻛ ‪‬ﻮ ِ‬ ‫ﻭﻋﻦ ِﺇﻳ‪‬ﺎ ‪‬‬
‫ﺤ ﹶﺔ ‪‬ﺑ ِﻦ‬
‫ﺱ ِﻟ ﹶﻄ ﹾﻠ ‪‬‬
‫ﺖ ِﺑ ﹶﻔ ‪‬ﺮ ٍ‬
‫ﷲ
‪ ،‬ﻭ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟ ‪‬‬ ‫ﷲ
ِﺑ ﹶﻈ ‪‬ﻬ ِﺮ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬ ‫ﻼ ‪‬ﻡ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬ ‫ﺡ ﹸﻏ ﹶ‬ ‫ﺨ ‪‬ﺮ ‪‬ﺟﻨ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ‪‬ﻭ ‪‬ﺭﺑ‪‬ﺎ ‪‬‬
‫
ﹶﻓ ‪‬‬
‫ﺲ ﻏﹶﺎ ‪‬ﺭ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﻴ‪‬ﻴ‪‬ﻨ ﹶﺔ ‪‬ﻋﻠﹶـﻰ‬
‫ﺖ ﹸﺃﺭِﻳ ‪‬ﺪ ﹶﺃ ﹾﻥ ﹸﺃ‪‬ﺑ ِﺪ‪‬ﻳ ‪‬ﻪ ‪‬ﻣ ‪‬ﻊ ﺍ ﹾﻝ ِﺇِﺑ ِﻞ‪،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ِﺑ ‪‬ﻐﹶﻠ ٍ‬‫ﷲ‪ ،‬ﹸﻛ‪‬ﻨ ‪‬‬ ‫‪‬ﻋ‪‬ﺒ‪‬ﻴ ِﺪ ﺍ ِ‬
‫ﺖ‪:‬ﻳ‪‬ـﺎ‬ ‫ﺱ ‪‬ﻣﻌ‪‬ـ ‪‬ﻪ ﻓِـﻲ ‪‬ﺧ‪‬ﻴ ٍﻞ‪،‬ﹶﻓ ﹸﻘﻠﹾـ ‪‬‬ ‫ﺝ ‪‬ﻳ ﹾﻄﺮ‪ ‬ﺩﻫ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ‪‬ﻭﹸﺃﻧ‪‬ﺎ ‪‬‬
‫ﷲ
‪ ،‬ﻭﹶﻗ‪‬ﺘ ﹶﻞ ﺭ‪‬ﺍ ِﻋ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻭ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ِﺇِﺑ ِﻞ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫ﷲ
ﹶﺃﻧ‪‬ـ ‪‬ﻪ ﻗﹶـ ‪‬ﺪ ﹸﺃﻏِـ ‪‬ﲑ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺤ ﹶﺔ ‪‬ﻭﹶﺃ ‪‬ﺧِﺒ ‪‬ﺮ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ﺤ ﹾﻘ ‪‬ﻪ ِﺑ ﹶﻄ ﹾﻠ ‪‬‬
‫ﺱ ﹶﻓﹶﺄﻟﹾ ِ‬
‫ﺡ‪،‬ﺍ ﹾﻗ ‪‬ﻌ ‪‬ﺪ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ﹶﻔ ‪‬ﺮ ِ‬ ‫‪‬ﺭﺑ‪‬ﺎ ‪‬‬
‫ﺕ‪:‬ﻳ‪‬ـﺎ‬ ‫ﺙ ﻣ‪‬ـﺮ‪‬ﺍ ٍ‬ ‫ﻼ ﹶ‬ ‫ﺖ ﹶﺛ ﹶ‬ ‫ﺖ ‪‬ﻭ ‪‬ﺟﻬِﻲ ِﻣ ‪‬ﻦ ِﻗ‪‬ﺒ ِﻞ ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ِﺔ‪،‬ﹸﺛ ‪‬ﻢ ﻧ‪‬ﺎ ‪‬ﺩ‪‬ﻳ ‪‬‬ ‫ﺠ ‪‬ﻌ ﹾﻠ ‪‬‬
‫ﺖ ‪‬ﻋﻠﹶﻰ ‪‬ﺗ ﱟﻞ ﹶﻓ ‪‬‬ ‫‪‬ﺳ ‪‬ﺮ ِﺣ ِﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﹸﻗ ‪‬ﻤ ‪‬‬
‫ﲔ ‪‬ﻳ ﹾﻜﺜﹸـ ‪‬ﺮ‬
‫ﻚ ِﺣ ‪‬‬ ‫ﺖ ﹶﺃ ‪‬ﺭﻣِﻴ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻋ ِﻘ ‪‬ﺮ ِﺑ ِﻬ ‪‬ﻢ‪ ،‬ﻭ ﹶﺫِﻟ ‪‬‬
‫ﺠ ‪‬ﻌ ﹾﻠ ‪‬‬
‫ﺖ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ‪‬ﻡ ‪‬ﻣﻌِﻲ ‪‬ﺳ‪‬ﻴﻔِﻲ ‪‬ﻭ‪‬ﻧ‪‬ﺒﻠِﻲ‪ ،‬ﹶﻓ ‪‬‬ ‫ﺻﺒ‪‬ﺎﺣ‪‬ﺎ ‪‬ﻩ‪،‬ﹸﺛ ‪‬ﻢ ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻌ ‪‬‬
‫‪‬‬
‫ﺱ ِﺇ ﱠﻻ‬
‫ﻼ ‪‬ﻳ ﹾﻘِﺒ ﹸﻞ ‪‬ﻋﹶﻠ ‪‬ﻲ ﻓﹶﺎ ِﺭ ‪‬‬
‫ﺖ‪ ،‬ﹶﻓ ﹶ‬‫ﺠ ‪‬ﺮ ٍﺓ ﹸﺛ ‪‬ﻢ ‪‬ﺭ ‪‬ﻣ‪‬ﻴ ‪‬‬ ‫ﺻ ِﻞ ‪‬ﺷ ‪‬‬ ‫ﺖ ﹶﻟ ‪‬ﻪ ﻓِﻲ ﹶﺃ ‪‬‬ ‫ﺴ ‪‬‬‫ﺱ ‪‬ﺟﹶﻠ ‪‬‬ ‫ﺠ ‪‬ﺮ‪،‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﺭ ‪‬ﺟ ‪‬ﻊ ِﺇﹶﻟ ‪‬ﻲ ﻓﹶﺎ ِﺭ ‪‬‬‫ﺸ‪‬‬‫ﺍﻟ ‪‬‬
‫ﺖ ﹶﺃ ‪‬ﺭﻣِﻴ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ﹶﺃﻗﹸﻮ ﹸﻝ ‪:‬‬ ‫ﺠ ‪‬ﻌ ﹾﻠ ‪‬‬
‫ﺕ ِﺑ ِﻪ‪ ،‬ﹶﻓ ‪‬‬
‫‪‬ﻋ ﹶﻘ ‪‬ﺮ ‪‬‬
‫ﺿ ِﻊ‪.‬‬ ‫ﻉ ﻭ‪‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟ ‪‬ﺮ ‪‬‬
‫ﹶﺃﻧ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﺍ َﻷ ﹾﻛ ‪‬ﻮ ِ‬
‫ﺖ ﹶﻛِﺘﻔﹶـ ‪‬ﻪ‬ ‫ﺤ ‪‬ﻖ ِﺑ ‪‬ﺮ ‪‬ﺟ ٍﻞ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﻓﹶﺄ ‪‬ﺭﻣِﻴ ِﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻋﻠﹶﻰ ﺭ‪‬ﺍ ِﺣﹶﻠِﺘ ِﻪ‪،‬ﹶﻓ‪‬ﻴ ﹶﻘ ‪‬ﻊ ‪‬ﺳ ‪‬ﻬﻤِﻲ ﻓِﻲ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ِﻞ ‪‬ﺣﺘ‪‬ﻰ ﺍ‪‬ﻧ‪‬ﺘ ﹶﻈ ‪‬ﻤ ‪‬‬ ‫ﹶﻓﺄﹶﹾﻟ ‪‬‬
‫ﺠ ِﺮ ﹶﺃ ‪‬ﺣ ‪‬ﺮ ﹾﻗ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ﺑِﺎﻟ‪‬ﻨ‪‬ﺒ ِﻞ‪،‬ﹶﻓِﺈﺫﹶﺍ‬
‫ﺸ‪‬‬
‫ﺖ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺿ ِﻊ‪،‬ﹶﻓِﺈﺫﹶﺍ ﹸﻛ‪‬ﻨ ‪‬‬
‫ﻉ ﻭ‪‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟ ‪‬ﺮ ‪‬‬
‫ﺖ‪ :‬ﺧ ﹾﺬﻫ‪‬ﺎ‪ ،‬ﻭﹶﺃﻧ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﺍ َﻷ ﹾﻛ ‪‬ﻮ ِ‬ ‫ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺤﺠ‪‬ﺎ ‪‬ﺭ ِﺓ‪ ،‬ﹶﻓﻤ‪‬ﺎ ﺯ‪‬ﺍ ﹶﻝ ﺫﹶﺍ ‪‬ﻙ ﺷ‪‬ـ ﹾﺄﻧِﻲ ‪‬ﻭﺷ‪‬ـ ﹾﺄ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ‪،‬ﹶﺃ‪‬ﺗ‪‬ﺒ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ‬ ‫ﺠ‪‬ﺒ ﹶﻞ ﹶﻓ ‪‬ﺮ ‪‬ﺩ‪‬ﻳ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ﺑِﺎﹾﻟ ِ‬
‫ﺕ ﺍﹾﻟ ‪‬‬
‫ﺖ ﺍﻟﱠﺜﻨ‪‬ﺎﻳ‪‬ﺎ ‪‬ﻋﹶﻠ ‪‬ﻮ ‪‬‬ ‫‪‬ﺗﻀ‪‬ﺎ‪‬ﻳ ﹶﻘ ِ‬
‫ﷲ
ِﺇ ﱠﻻ ‪‬ﺧﱠﻠ ﹾﻔ‪‬ﺘ ‪‬ﻪ ‪‬ﻭﺭ‪‬ﺍ َﺀ ﹶﻇ ‪‬ﻬﺮِﻱ‪،‬ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ‪‬ﻨ ﹶﻘ ﹾﺬ‪‬ﺗ ‪‬ﻪ ِﻣ ‪‬ﻦ‬ ‫ﺠ ‪‬ﺰ ‪‬ﺣﺘ‪‬ﻰ ﻣ‪‬ﺎ ‪‬ﺧﹶﻠﻖ‪ ‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ِﻣ ‪‬ﻦ ﹶﻇ ‪‬ﻬ ِﺮ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬ ‫ﹶﻓﹶﺄ ‪‬ﺭ‪‬ﺗ ِ‬
‫ﲔ ﺑ‪‬ـ ‪‬ﺮ ‪‬ﺩ ﹰﺓ‬ ‫ﻼﺛِـ ‪‬‬ ‫ﲔ ‪‬ﺭ ‪‬ﻣﺤ‪‬ﺎ‪ ،‬ﻭﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﻣِـ ‪‬ﻦ ﹶﺛ ﹶ‬
‫ﻼِﺛ ‪‬‬
‫ﹶﺃ‪‬ﻳﺪِﻳ ِﻬ ‪‬ﻢ‪،‬ﹸﺛ ‪‬ﻢ ﹶﻟ ‪‬ﻢ ﹶﺃ ‪‬ﺯ ﹾﻝ ﹶﺃ ‪‬ﺭﻣِﻴ ِﻬ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃﹾﻟ ﹶﻘﻮ‪‬ﺍ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ِﻣ ‪‬ﻦ ﹶﺛ ﹶ‬
‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﺣﺠ‪‬ﺎ ‪‬ﺭ ﹰﺓ ‪.‬‬
‫ﻚ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ِﺇ ﱠﻻ ‪‬ﺟ ‪‬ﻌ ﹾﻠ ‪‬‬ ‫ﺨﻔﱡﻮ ﹶﻥ ِﻣ‪‬ﻨﻬ‪‬ﺎ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ﹾﻠﻘﹸﻮ ﹶﻥ ِﻣ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬ ‫ﺴ‪‬ﺘ ِ‬
‫‪‬ﻳ ‪‬‬
‫ﻱ‬
‫ﻀﺤ‪‬ﻰ ﹶﺃ‪‬ﺗﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋ‪‬ﻴ‪‬ﻴ‪‬ﻨ ﹸﺔ ‪‬ﺑ ‪‬ﻦ ﺑ‪‬ـ ‪‬ﺪ ٍﺭ ﺍﹾﻟﻔﹶـﺰ‪‬ﺍ ِﺭ ‪‬‬ ‫ﷲ
‪ ،‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ﺍ ‪‬ﻣ‪‬ﺘ ‪‬ﺪ ﺍﻟ ‪‬‬ ‫ﺖ ‪‬ﻋﻠﹶﻰ ﹶﻃﺮِﻳ ِﻖ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬ ‫‪‬ﻭ ‪‬ﺟ ‪‬ﻤ ‪‬ﻌ ‪‬‬
‫ﺠ‪‬ﺒ ﹶﻞ ﹶﻓﹶﺄﻧ‪‬ﺎ ﹶﻓ ‪‬ﻮﹶﻗ ‪‬ﻬ ‪‬ﻢ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﻋ‪‬ﻴ‪‬ﻴ‪‬ﻨ ﹸﺔ‪:‬ﻣ‪‬ﺎ ‪‬ﻫﺬﹶﺍ ﺍﱠﻟﺬِﻱ ﹶﺃﺭ‪‬ﻯ ؟‬ ‫ﺕ ﺍﹾﻟ ‪‬‬
‫ﺿ‪‬ﻴ ﹶﻘ ٍﺔ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﻋﹶﻠ ‪‬ﻮ ‪‬‬
‫‪‬ﻣ ‪‬ﺪﺩ‪‬ﺍ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻓِﻲ ﹶﺛِﻨ‪‬ﻴ ٍﺔ ‪‬‬
‫ﺤ ٍﺮ ‪‬ﺣﺘ‪‬ﻰ ﺍﻵ ﹶﻥ‪ ،‬ﻭﹶﺃ ‪‬ﺧ ﹶﺬ ﻛﹸ ﱠﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﻓِﻲ ﹶﺃ‪‬ﻳﺪِﻳﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌﹶﻠ ‪‬ﻪ ‪‬ﻭﺭ‪‬ﺍ َﺀ‬ ‫ﺴ‪‬‬ ‫ﺡ ﻣ‪‬ﺎ ﻓﹶﺎ ‪‬ﺭﹶﻗﻨ‪‬ﺎ ِﺑ ‪‬‬
‫ﻗﹶﺎﻟﹸﻮﺍ‪:‬ﹶﻟﻘِﻴﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ‪‬ﺒ ‪‬ﺮ ‪‬‬

‫‪ - ٥٣٤‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٤٦٨٦) (٥٤١ / ١٠) -‬ﺻﺤﻴﺢ‬

‫‪٢٥٤‬‬
‫ﹶﻇ ‪‬ﻬ ِﺮ ِﻩ‪،‬ﻗﹶﺎ ﹶﻝ ‪‬ﻋ‪‬ﻴ‪‬ﻴ‪‬ﻨ ﹸﺔ‪:‬ﹶﻟ ‪‬ﻮ ﹶﻻ ﹶﺃ ﱠﻥ ‪‬ﻫﺬﹶﺍ ‪‬ﻳﺮ‪‬ﻯ ﹶﺃ ﱠﻥ ‪‬ﻭﺭ‪‬ﺍ َﺀ ‪‬ﻩ ﹶﻃﹶﻠﺒ‪‬ﺎ ﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﺗ ‪‬ﺮ ﹶﻛ ﹸﻜ ‪‬ﻢ‪ِ،‬ﻟ‪‬ﻴ ﹸﻘ ‪‬ﻢ ِﺇﹶﻟ‪‬ﻴ ِﻪ ‪‬ﻧ ﹶﻔ ‪‬ﺮ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ‪،‬ﹶﻓﻘﹶﺎ ‪‬ﻡ ِﺇﹶﻟ‪‬ﻴ ِﻪ‬
‫ﺖ‪:‬ﹶﺃ‪‬ﺗ ‪‬ﻌ ِﺮﻓﹸﻮﻧِﻲ ؟ ﻗﹶـﺎﻟﹸﻮﺍ‪ :‬ﻭﻣ‪‬ـ ‪‬ﻦ‬ ‫ﺕ ﹸﻗ ﹾﻠ ‪‬‬ ‫ﺼ ‪‬ﻮ ‪‬‬
‫ﺠ‪‬ﺒ ِﻞ‪،‬ﹶﻓﹶﻠ ‪‬ﻤﺎ ﹶﺃ ‪‬ﺳ ‪‬ﻤ ‪‬ﻌ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ﺼ ِﻌﺪ‪‬ﻭﺍ ﻓِﻲ ﺍﹾﻟ ‪‬‬ ‫‪‬ﻧ ﹶﻔ ‪‬ﺮ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻌ ﹲﺔ‪،‬ﹶﻓ ‪‬‬
‫ﺤ ‪‬ﻤ ٍﺪ
ﹶﻻ ‪‬ﻳ ﹾﻄﹸﻠ‪‬ﺒﻨِﻲ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﹶﻓﻴ‪‬ـ ‪‬ﺪ ِﺭ ﹸﻛﻨِﻲ‬ ‫ﻉ‪،‬ﻭ‪‬ﺍﱠﻟﺬِﻱ ﹶﻛ ‪‬ﺮ ‪‬ﻡ ‪‬ﻭ ‪‬ﺟ ‪‬ﻪ ‪‬ﻣ ‪‬‬ ‫ﺖ‪:‬ﹶﺃﻧ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﺍ َﻷ ﹾﻛ ‪‬ﻮ ِ‬‫ﺖ ؟ ﹸﻗ ﹾﻠ ‪‬‬ ‫ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺕ ِﺇﻟﹶﻰ‬
‫ﻚ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻧ ﹶﻈ ‪‬ﺮ ‪‬‬ ‫ﺖ ‪‬ﻣ ﹾﻘ ‪‬ﻌﺪِﻱ ﹶﺫِﻟ ‪‬‬ ‫‪‬ﻭ ﹶﻻ ﹶﺃ ﹾﻃﹸﻠ‪‬ﺒ ‪‬ﻪ ﹶﻓ‪‬ﻴﻔﹸﻮ‪‬ﺗﻨِﻲ‪،‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‪ِ:‬ﺇ ﹾﻥ ﹶﺃ ﹸﻇ ‪‬ﻦ‪،‬ﹶﻗﺎ ﹶﻝ‪:‬ﹶﻓﻤ‪‬ﺎ ‪‬ﺑ ِﺮ ‪‬ﺣ ‪‬‬
‫ﻱ‪ ،‬ﻭ ‪‬ﻋﻠﹶﻰ ﹶﺃﹶﺛ ِﺮ ِﻩ ﹶﺃﺑ‪‬ﻮ ﹶﻗﺘ‪‬ـﺎ ‪‬ﺩ ﹶﺓ‬‫ﺠ ‪‬ﺮ‪ ،‬ﻭِﺇﺫﹶﺍ ﹶﺃ ‪‬ﻭﹸﻟ ‪‬ﻬ ‪‬ﻢ ﺍ َﻷ ‪‬ﺧ ‪‬ﺮ ‪‬ﻡ ﺍ َﻷ ‪‬ﺳ ِﺪ ‪‬‬ ‫ﺸ‪‬‬‫ﺨﱠﻠﻠﹸﻮ ﹶﻥ ﺍﻟ ‪‬‬ ‫ﷲ
‪‬ﻳ‪‬ﺘ ‪‬‬ ‫ﺱ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬ ‫ﹶﻓﻮ‪‬ﺍ ِﺭ ِ‬
‫ﺸ ِﺮﻛﹸﻮ ﹶﻥ ‪‬ﻣ ‪‬ﺪِﺑﺮِﻳ ‪‬ﻦ ‪‬ﻭﹶﺃ‪‬ﻧ ِﺰ ﹸﻝ‬
‫ﻱ‪ ،‬ﹶﻓ ‪‬ﻮﻟﱠﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﷲ
‪ ،‬ﻭﻋ‪‬ﻠﹶﻰ ﹶﺃﹶﺛ ِﺮ ﹶﺃﺑِﻲ ﹶﻗﺘ‪‬ﺎ ‪‬ﺩ ﹶﺓ ﺍﹾﻟ ِﻤ ﹾﻘﺪ‪‬ﺍ ‪‬ﺩ ﺍﹾﻟ ِﻜ‪‬ﻨ ِﺪ ‪‬‬ ‫ﺱ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬ ‫ﻓﹶﺎ ِﺭ ‪‬‬
‫ﺖ‪:‬ﻳ‪‬ـﺎ ﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬ﻡ‪،‬ﺍﺋﹾـ ﹶﺬ ِﻥ ﺍﹾﻟﻘﹶـ ‪‬ﻮ ‪‬ﻡ‪،‬ﻳ ‪‬ﻌﻨِﻲ‬ ‫ﻸ ‪‬ﺧ ‪‬ﺮ ِﻡ ﻓﹶﺂ ‪‬ﺧ ﹸﺬ ِﻋﻨ‪‬ﺎ ِﻥ ﹶﻓ ‪‬ﺮﺳِـ ِﻪ ﹶﻓ ﹸﻘﻠﹾـ ‪‬‬ ‫ﺽ ِﻟ َ‬
‫ﺠ‪‬ﺒ ِﻞ‪،‬ﹶﻓﹶﺄ ‪‬ﻋ ِﺮ ‪‬‬
‫ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﷲ
‪‬ﻭﹶﺃﺻ‪‬ـﺤ‪‬ﺎ‪‬ﺑ ‪‬ﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ـﺎ‬ ‫ﺤ ‪‬ﻖ ‪‬ﺭﺳ‪‬ـﻮ ﹸﻝ ﺍ ِ‬ ‫ﺍ ‪‬ﺣ ﹶﺬ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ‪،‬ﹶﻓِﺈﻧ‪‬ﻲ ﹶﻻ ﺁ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻘ ﹶﻄﻌ‪‬ﻮ ‪‬ﻙ‪،‬ﻓﹶﺎ‪‬ﺗِﺌ ‪‬ﺪ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹾﻠ ‪‬‬
‫ﻼ ‪‬ﺗﺤ‪‬ـ ﹾﻞ ‪‬ﺑ‪‬ﻴﻨِـﻲ‬ ‫ﺠ‪‬ﻨ ﹶﺔ ‪‬ﺣ ‪‬ﻖ ﻭ‪‬ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ‪‬ﺣ ‪‬ﻖ ﹶﻓ ﹶ‬ ‫ﺖ ‪‬ﺗ ‪‬ﺆ ِﻣ ‪‬ﻦ ﺑِﺎﻟﱠﻠ ِﻪ ﻭ‪‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ ‪‬ﻭ‪‬ﺗ ‪‬ﻌﹶﻠ ‪‬ﻢ ﹶﺃ ﱠﻥ ﺍﹾﻟ ‪‬‬‫‪‬ﺳﹶﻠ ‪‬ﻤ ﹸﺔ‪ِ،‬ﺇ ﹾﻥ ﹸﻛ‪‬ﻨ ‪‬‬
‫ﻒ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻋﺒ‪‬ـ ‪‬ﺪ‬ ‫ﺤ ‪‬ﻖ ِﺑ ‪‬ﻌ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﻴ‪‬ﻴ‪‬ﻨ ﹶﺔ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻌ ِﻄ ‪‬‬ ‫ﺖ ِﻋﻨ‪‬ﺎ ﹶﻥ ﹶﻓ ‪‬ﺮ ِﺳﻪِ ﹶﻓ‪‬ﻴ ﹾﻠ ‪‬‬ ‫ﺨﱠﻠ‪‬ﻴ ‪‬‬ ‫ﺸﻬ‪‬ﺎ ‪‬ﺩ ِﺓ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ ‪‬‬ ‫‪‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺤ ‪‬ﻮ ﹶﻝ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ‬
‫ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﻓﹶﺎ ‪‬ﺧ‪‬ﺘﹶﻠﻔﹶﺎ ﹶﻃ ‪‬ﻌ‪‬ﻨ‪‬ﺘ‪‬ﻴ ِﻦ‪،‬ﹶﻓ ‪‬ﻌ ﹶﻘ ‪‬ﺮ ﺍ َﻷ ‪‬ﺧ ‪‬ﺮ ‪‬ﻡ ِﺑ ‪‬ﻌ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﻭ ﹶﻃ ‪‬ﻌ‪‬ﻨ ‪‬ﻪ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﹶﻓ ﹶﻘ‪‬ﺘﹶﻠ ‪‬ﻪ‪،‬ﹶﻓ‪‬ﺘ ‪‬‬
‫ﺤ ‪‬ﻖ ﹶﺃﺑ‪‬ﻮ ﹶﻗﺘ‪‬ﺎ ‪‬ﺩ ﹶﺓ ِﺑ ‪‬ﻌ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ‪،‬ﻓﹶﺎ ‪‬ﺧ‪‬ﺘﹶﻠﻔﹶﺎ ﹶﻃ ‪‬ﻌ‪‬ﻨ‪‬ﺘ‪‬ﻴ ِﻦ‪،‬ﹶﻓ ‪‬ﻌ ﹶﻘ ‪‬ﺮ ِﺑﹶﺄﺑِﻲ ﹶﻗﺘ‪‬ﺎ ‪‬ﺩ ﹶﺓ‬
‫ﺱ ﺍ َﻷ ‪‬ﺧ ‪‬ﺮ ِﻡ ﹶﻓﻴ‪ ‬ﹾﻠ ‪‬‬
‫ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﻋﻠﹶﻰ ﹶﻓ ‪‬ﺮ ِ‬
‫ﺖ ﹶﺃﻋ‪‬ـﺪ‪‬ﻭ ﻓِـﻲ ﹶﺃﺛﹶـ ِﺮ‬ ‫ﺱ ﺍ َﻷ ‪‬ﺧ ‪‬ﺮ ِﻡ‪،‬ﺛﹸ ‪‬ﻢ ِﺇﻧ‪‬ﻲ ‪‬ﺧ ‪‬ﺮﺟ‪‬ـ ‪‬‬ ‫ﺤ ‪‬ﻮ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﹶﻗﺘ‪‬ﺎ ‪‬ﺩ ﹶﺓ ‪‬ﻋﻠﹶﻰ ﹶﻓ ‪‬ﺮ ِ‬ ‫‪‬ﻭﹶﻗ‪‬ﺘﹶﻠ ‪‬ﻪ ﹶﺃﺑ‪‬ﻮ ﹶﻗﺘ‪‬ﺎ ‪‬ﺩ ﹶﺓ‪ ،‬ﻭﺗ‪ ‬‬
‫ﺲ ِﺇﻟﹶـﻰ‬ ‫ﺸ ‪‬ﻤ ِ‬ ‫ﺻﺤ‪‬ﺎ‪‬ﺑ ِﺔ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪‬ﺷ‪‬ﻴﺌﹰﺎ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻌ ِﺮﺿ‪‬ﻮ ﹶﻥ ﹶﻗ‪‬ﺒ ﹶﻞ ﹶﻏ‪‬ﻴﺒ‪‬ﻮ‪‬ﺑ ِﺔ ﺍﻟـ ‪‬‬ ‫ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ِﻡ‪ ،‬ﺣﺘ‪‬ﻰ ﻣ‪‬ﺎ ﹶﺃﺭ‪‬ﻯ ِﻣ ‪‬ﻦ ﹸﻏﺒ‪‬ﺎ ِﺭ ‪‬‬
‫ﺼﺮ‪‬ﻭﻧِﻲ ﹶﺃ ‪‬ﻋﺪ‪‬ﻭ ‪‬ﻭﺭ‪‬ﺍ َﺀ ‪‬ﻫ ‪‬ﻢ‪،‬ﹶﻓ ‪‬ﻌ ﹶﻄﻔﹸﻮﺍ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‬ ‫ﺸ ‪‬ﺮﺑ‪‬ﻮﺍ ِﻣ‪‬ﻨ ‪‬ﻪ‪ ،‬ﹶﻓﹶﺄ‪‬ﺑ ‪‬‬‫ﺐ ﻓِﻴ ِﻪ ﻣ‪‬ﺎ ٌﺀ‪،‬ﻳﻘﹶﺎ ﹸﻝ ﹶﻟ ‪‬ﻪ‪:‬ﺫﹸﻭ ﹶﻗ ‪‬ﺮ ٍﺩ‪،‬ﹶﻓﹶﺄﺭ‪‬ﺍﺩ‪‬ﻭﺍ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫ِﺷ ‪‬ﻌ ٍ‬
‫ﺖ‪ :‬ﺧ ﹾﺬﻫ‪‬ﺎ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ‬ ‫ﻼ ﹶﻓﹶﺄ ‪‬ﺭﻣِﻴ ِﻪ‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺤ ‪‬ﻖ ‪‬ﺭ ‪‬ﺟ ﹰ‬
‫ﺲ ﹶﻓﹶﺄﹾﻟ ‪‬‬ ‫ﺸ ‪‬ﻤ ‪‬‬ ‫ﺖ ﺍﻟ ‪‬‬ ‫ﻭ‪‬ﺍ ‪‬ﺷ‪‬ﺘﺪ‪‬ﻭﺍ ﻓِﻲ ﺍﻟﱠﺜِﻨ‪‬ﻴ ِﺔ‪،‬ﹶﺛِﻨ‪‬ﻴ ِﺔ ﺫِﻱ ‪‬ﻧﹾﺜ ٍﺮ ‪ ،‬ﻭ ﹶﻏ ‪‬ﺮ‪‬ﺑ ِ‬
‫ﻱ ﻋ‪‬ـ ‪‬ﺪ ‪‬ﻭ‬ ‫ﺖ‪:‬ﻧﻌ‪‬ـ ‪‬ﻢ‪،‬ﹶﺃ ‪‬‬ ‫ﻉ ‪‬ﺑﻜﹾـ ‪‬ﺮ ٍﺓ ؟ ﹸﻗﻠﹾـ ‪‬‬ ‫ﺿ ِﻊ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ﹸﺛ ﹾﻜ ﹶﻞ ﹸﺃ ‪‬ﻡ ﹶﺃ ﹾﻛ ‪‬ﻮ ‪‬‬ ‫ﻉ ﻭ‪‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟ ‪‬ﺮ ‪‬‬
‫ﺍ َﻷ ﹾﻛ ‪‬ﻮ ِ‬
‫ﺖ‬
‫ﺠﹾﺌ ‪‬‬‫ﺨﹸﻠﻔﹸﻮ ﹶﻥ ﹶﻓ ‪‬ﺮ ‪‬ﺳ‪‬ﻴ ِﻦ‪،‬ﹶﻓ ِ‬‫ﺴ ِﻪ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﺍﱠﻟﺬِﻱ ‪‬ﺭ ‪‬ﻣ‪‬ﻴ‪‬ﺘ ‪‬ﻪ ‪‬ﺑ ﹾﻜ ‪‬ﺮ ﹰﺓ‪ ،‬ﹶﻓﹶﺄ‪‬ﺗ‪‬ﺒ ‪‬ﻌ‪‬ﺘ ‪‬ﻪ ‪‬ﺳ ‪‬ﻬﻤ‪‬ﺎ ﺁ ‪‬ﺧ ‪‬ﺮ ﹶﻓ ‪‬ﻌِﻠ ‪‬ﻖ ِﺑ ِﻪ ‪‬ﺳ ‪‬ﻬﻤ‪‬ﺎ ِﻥ‪ ،‬ﻭ‪‬ﻳ ‪‬‬ ‫‪‬ﻧ ﹾﻔ ِ‬
‫ﷲ‬
‫ﷲ
‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻤ‪‬ﺎ ِﺀ ﺍﱠﻟﺬِﻱ ‪‬ﺣﱠﻠ‪‬ﻴ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹸﺫ ‪‬ﻭ ﹶﻗ ‪‬ﺮ ٍﺩ‪،‬ﹶﻓِﺈﺫﹶﺍ ِﺑ‪‬ﻨﺒِـ ‪‬ﻲ ﺍ ِ‬ ‫ِﺑ ِﻬﻤ‪‬ﺎ ﹶﺃﺳ‪‬ﻮﹸﻗ ‪‬ﻬﻤ‪‬ﺎ ِﺇﻟﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫ﷲ
ﻣِـ ‪‬ﻦ‬ ‫ﺸ ِﻮﻱ ِﻟ ‪‬ﺮﺳ‪‬ـﻮ ِﻝ ﺍ ِ‬ ‫ﺖ‪،‬ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﻳ ‪‬‬ ‫ﺤ ‪‬ﺮ ‪‬ﺟﺰ‪‬ﻭﺭ‪‬ﺍ ِﻣﻤ‪‬ﺎ ‪‬ﺧﱠﻠ ﹾﻔ ‪‬‬ ‫ﻼ ﹲﻝ ﹶﻗ ‪‬ﺪ ‪‬ﻧ ‪‬‬
‫ﺴﻤِﺎﹶﺋ ٍﺔ‪ ،‬ﻭِﺇﺫﹶﺍ ِﺑ ﹶ‬
‫
ﻓِﻲ ‪‬ﺧ ‪‬ﻤ ِ‬
‫ﻚ‬
‫ﺐ ﻣِـ ‪‬ﻦ ﹶﺃﺻ‪‬ـﺤ‪‬ﺎِﺑ ‪‬‬ ‫ﺨ ‪‬‬ ‫ﷲ‪ ،‬ﺧﱢﻠﻨِﻲ ﹶﻓﹶﺄ‪‬ﻧ‪‬ﺘ ِ‬ ‫ﺖ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ﷲ
ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬ ‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ﹶﻛِﺒ ِﺪﻫ‪‬ﺎ ‪‬ﻭ ‪‬ﺳﻨ‪‬ﺎ ِﻣﻬ‪‬ﺎ‪،‬ﹶﻓﹶﺄ‪‬ﺗ‪‬ﻴ ‪‬‬
‫ﻚ ﻳ‪‬ﺎ‬
‫ﻼ ﹶﺫِﻟ ‪‬‬
‫ﺖ ﻓﹶﺎ ِﻋ ﹰ‬ ‫ﺨِﺒ ‪‬ﺮ ِﺇ ﱠﻻ ﹶﻗ‪‬ﺘ ﹾﻠ‪‬ﺘ ‪‬ﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ﹸﻛ‪‬ﻨ ‪‬‬
‫ﻼ ‪‬ﻳ‪‬ﺒﻘﹶﻰ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬‬‫ﺸ ‪‬ﻮ ﹰﺓ ﹶﻓ ﹶ‬
‫ِﻣﹶﺌ ﹰﺔ‪،‬ﻓﹶﺂ ‪‬ﺧ ﹶﺬ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ﺑِﺎ ﹾﻝ ‪‬ﻋ ‪‬‬
‫ﺖ ‪‬ﻧﻮ‪‬ﺍ ِﺟ ﹶﺬ ‪‬ﻩ ﻓِـﻲ ﺿ‪‬ـﻮ ِﺀ‬ ‫ﷲ
‪‬ﺣﺘ‪‬ﻰ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬ ‫ﻚ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﺤ ‪‬‬ ‫ﻀِ‬‫ﻚ‪ ،‬ﹶﻓ ‪‬‬
‫‪‬ﺳﹶﻠ ‪‬ﻤ ﹸﺔ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﻧ ‪‬ﻌ ‪‬ﻢ‪،‬ﻭ‪‬ﺍﱠﻟﺬِﻱ ﹶﺃ ﹾﻛ ‪‬ﺮ ‪‬ﻣ ‪‬‬
‫ﻼ ٍﻥ‬
‫ﺽ ﹶﻏ ﹶﻄﻔﹶﺎ ﹶﻥ‪ ،‬ﹶﻓﺠ‪‬ﺎ َﺀ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﻣ ‪‬ﻦ ﹶﻏ ﹶﻄﻔﹶﺎ ﹶﻥ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻣﺮ‪‬ﻭﺍ ‪‬ﻋﻠﹶﻰ ﹸﻓ ﹶ‬
‫ﺍﻟﻨ‪‬ﺎ ِﺭ‪،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪ِ:‬ﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ﹾﻘ ‪‬ﺮ ‪‬ﻭ ﹶﻥ ﺍﻵ ﹶﻥ ِﺑﹶﺄ ‪‬ﺭ ِ‬
‫‪٢٥٥‬‬
‫ﺸﻄﹸﻮ ﹶﻥ ِﺟ ﹾﻠ ‪‬ﺪﻫ‪‬ﺎ ‪‬ﺭﹶﺃﻭ‪‬ﺍ ﹶﻏ‪‬ﺒ ‪‬ﺮ ﹰﺓ ﹶﻓ‪‬ﺘ ‪‬ﺮﻛﹸﻮﻫ‪‬ﺎ ‪‬ﻭ ‪‬ﺧ ‪‬ﺮﺟ‪‬ﻮﺍ‬
‫ﺤ ‪‬ﺮ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﺟﺰ‪‬ﻭﺭ‪‬ﺍ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﺃ ‪‬ﺧﺬﹸﻭﺍ ‪‬ﻳ ﹾﻜ ِ‬
‫ﺍﹾﻟ ‪‬ﻐ ﹶﻄﻔﹶﺎِﻧ ‪‬ﻲ ﹶﻓ‪‬ﻨ ‪‬‬
‫ﷲ
‪ :‬ﺧ‪‬ﻴ ‪‬ﺮ ﹸﻓ ‪‬ﺮﺳ‪‬ﺎِﻧﻨ‪‬ﺎ ﺍﹾﻟﻴ‪‬ـ ‪‬ﻮ ‪‬ﻡ ﹶﺃﺑ‪‬ـﻮ ﹶﻗﺘ‪‬ـﺎ ‪‬ﺩ ﹶﺓ‪ ،‬ﻭ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ‪‬ﺭﺟ‪‬ﺎﹶﻟِﺘﻨ‪‬ـﺎ‬ ‫ﺤﻨ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﺻ‪‬ﺒ ‪‬‬
‫‪‬ﻫﺮ‪‬ﺍﺑ‪‬ﺎ ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﺃ ‪‬‬
‫ﻀﺒ‪‬ﺎ ِﺀ‬
‫ﺱ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ ﹸﺛﻢ‪ ‬ﹶﺃ ‪‬ﺭ ‪‬ﺩﹶﻓﻨِﻲ ‪‬ﻭﺭ‪‬ﺍ َﺀ ‪‬ﻩ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ﷲ
‪‬ﺳ ‪‬ﻬ ‪‬ﻢ ﺍﻟﺮ‪‬ﺍ ِﺟ ِﻞ ﻭ‪‬ﺍﹾﻟﻔﹶﺎ ِﺭ ِ‬ ‫‪‬ﺳﹶﻠ ‪‬ﻤ ﹸﺔ‪،‬ﹶﻓﹶﺄ ‪‬ﻋﻄﹶﺎﻧِﻲ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﺤ ‪‬ﻮ ٍﺓ ﻭ‪‬ﻓِﻲ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ِﻡ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﻣ ‪‬ﻦ ﺍ َﻷﻧ‪‬ـﺼ‪‬ﺎ ِﺭ‬ ‫ﺿ‪‬‬ ‫ﲔ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ِﺔ‪،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻨ‪‬ﺎ ‪‬ﻭ‪‬ﺑ‪‬ﻴ‪‬ﻨﻬ‪‬ﺎ ﹶﻗﺮِﻳﺒ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬‬
‫ﺭ‪‬ﺍ ِﺟ ِﻌ ‪‬‬
‫ﻚ‬
‫ﺴ‪‬ﺒ ‪‬ﻖ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ‪‬ﻳﻨ‪‬ﺎﺩِﻱ‪ :‬ﻫ ﹾﻞ ِﻣ ‪‬ﻦ ‪‬ﻣﺴ‪‬ﺎِﺑ ٍﻖ ؟ ﹶﺃ ﹶﻻ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ‪‬ﻳﺴ‪‬ﺎِﺑ ‪‬ﻖ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ِﺔ ؟ ﹶﻓﹶﺄﻋ‪‬ـﺎ ‪‬ﺩ ﹶﺫﻟِـ ‪‬‬ ‫ﻛﹶﺎ ﹶﻥ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺏ ‪‬ﺷﺮِﻳﻔﹰﺎ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻻ‪ِ،‬ﺇ ﱠﻻ‬ ‫ﺖ ﹶﻟ ‪‬ﻪ‪:‬ﹶﺃﻣ‪‬ﺎ ‪‬ﺗ ﹾﻜ ِﺮ ‪‬ﻡ ﹶﻛ ِﺮﳝ‪‬ﺎ‪ ،‬ﻭ ﹶﻻ ‪‬ﺗﻬ‪‬ﺎ ‪‬‬
‫ﷲ
‪‬ﻣ ‪‬ﺮ ِﺩﻓِﻲ‪،‬ﹸﻗ ﹾﻠ ‪‬‬ ‫ِﻣﺮ‪‬ﺍﺭ‪‬ﺍ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ‪‬ﻭﺭ‪‬ﺍ َﺀ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫ﻸﺳ‪‬ـﺎِﺑ ‪‬ﻖ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹶﻞ‪،‬ﻗﹶـﺎ ﹶﻝ‪ِ:‬ﺇ ﹾﻥ‬ ‫ﺖ ‪‬ﻭﹸﺃﻣ‪‬ﻲ ‪‬ﺧﱢﻠﻨِﻲ ﹶﻓ ُ‬ ‫ﷲ‪ِ،‬ﺑﹶﺄﺑِﻲ ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﺖ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ﷲ
‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹸﻗ ﹾﻠ ‪‬‬ ‫‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﺖ‬
‫ﺕ ‪‬ﻋ ِﻦ ﺍﻟﻨ‪‬ﺎﹶﻗ ِﺔ‪،‬ﹸﺛ ‪‬ﻢ ِﺇﻧ‪‬ﻲ ‪‬ﺭ‪‬ﺑ ﹾﻄ ‪‬‬
‫ﺖ ِﺭ ‪‬ﺟﹶﻠ ‪‬ﻲ ﹶﻓ ﹶﻄ ﹶﻔ ‪‬ﺮ ‪‬‬
‫ﻚ‪،‬ﹶﻓ ﹶﻄ ﹶﻔ ‪‬ﺮ ‪‬ﻋ ‪‬ﻦ ﺭ‪‬ﺍ ِﺣﹶﻠِﺘ ِﻪ‪ ،‬ﻭﹶﺛ‪‬ﻨ‪‬ﻴ ‪‬‬
‫ﺐ ِﺇﹶﻟ‪‬ﻴ ‪‬‬‫ﺖ‪:‬ﹶﺃ ﹾﺫ ‪‬ﻫ ‪‬‬
‫ﺖ‪،‬ﹸﻗ ﹾﻠ ‪‬‬
‫ِﺷﹾﺌ ‪‬‬
‫ﻚ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﻛِﺘ ﹶﻔ‪‬ﻴ ِﻪ‬
‫ﺻ ‪‬‬
‫ﺤ ﹶﻘ ‪‬ﻪ ﹶﻓﹶﺄ ‪‬‬
‫ﺕ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃﹾﻟ ‪‬‬
‫ﺖ ‪‬ﻧ ﹾﻔﺴِﻲ‪،‬ﹸﺛ ‪‬ﻢ ِﺇﻧ‪‬ﻲ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭ ‪‬‬
‫‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ‪‬ﺷ ‪‬ﺮﻓﹰﺎ‪،‬ﹶﺃ ‪‬ﻭ ‪‬ﺷ ‪‬ﺮﹶﻓ‪‬ﻴ ِﻦ‪،‬ﻳ ‪‬ﻌﻨِﻲ ﺍ ‪‬ﺳ‪‬ﺘ‪‬ﺒ ﹶﻘ‪‬ﻴ ‪‬‬
‫ﻚ ‪‬ﻭﻗﹶـﺎ ﹶﻝ‪ِ:‬ﺇ ﹾﻥ ﹶﺃ ﹸﻇ ‪‬ﻦ‪ ،‬ﺣﺘ‪‬ـﻰ ﻗﹶـ ِﺪ ‪‬ﻣﻨ‪‬ﺎ‬ ‫ﺤ ‪‬‬ ‫ﻀِ‬ ‫ﺤ ‪‬ﻮﻫ‪‬ﺎ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻓﹶـ ‪‬‬ ‫ﻚ ﻭ‪‬ﺍﻟﱠﻠ ِﻪ‪،‬ﹶﺃ ‪‬ﻭ ﹶﻛِﻠ ‪‬ﻤ ﹰﺔ ‪‬ﻧ ‪‬‬
‫ﺖ‪ :‬ﺳ‪‬ﺒ ﹾﻘ‪‬ﺘ ‪‬‬‫ﻱ‪،‬ﹸﻗ ﹾﻠ ‪‬‬ ‫ِﺑ‪‬ﻴ ‪‬ﺪ ‪‬‬
‫‪٥٣٥‬‬
‫ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ﹶﺔ‪.‬‬
‫ﺴ‪‬ﺒ ﹾﻘ‪‬ﺘ ‪‬ﻪ‪،‬ﹶﻓﹶﻠِﺒﹾﺜﻨ‪‬ﺎ ‪‬ﺣﺘ‪‬ـﻰ ِﺇﺫﹶﺍ ﹶﺃ ‪‬ﺭ ‪‬ﻫ ﹶﻘﻨِـﻲ ﺍﻟﱠﻠﺤ‪‬ـ ‪‬ﻢ ﺳ‪‬ـﺎ‪‬ﺑ ﹶﻘﻨِﻲ‬
‫ﺖ‪:‬ﺳ‪‬ﺎ‪‬ﺑ ﹶﻘﻨِﻲ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
ﹶﻓ ‪‬‬ ‫ﺸ ﹶﺔ‪،‬ﻗﹶﺎﹶﻟ ‪‬‬‫ﻭ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫‪٥٣٦‬‬
‫ﻚ‪.‬‬
‫ﺴ‪‬ﺒ ﹶﻘﻨِﻲ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪ :‬ﻫ ِﺬ ِﻩ ِﺑِﺘ ﹾﻠ ‪‬‬
‫ﹶﻓ ‪‬‬
‫‪ (٢‬ﻟﻌﺐ ﺍﻟﻜﺒﺎﺭ ﻣﻊ ﺍﻟﺼﻐﺎﺭ ﻭﺍﻷﻃﻔﺎﻝ‪:‬‬
‫" ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻷﻃﻔﺎﻝ ﺍﻟﻠﻌﺐ ﻣﻊ ﺍﻟﻜﺒﺎﺭ؛ﻭﺟﺐ ﻋﻠﻰ ﺍﻟﻜﺒﺎﺭ ﺗﻠﺒﻴﺔ ﺫﻟﻚ‪،‬ﻭﺃﺛﻨﺎﺀ ﺍﻟﻠﻌﺐ ﳚـﺐ ﺃﻥ‬
‫ﳜﻀﻊ ﻟﺰﻋﺎﻣﺔ ﺍﻟﺼﻐﺎﺭ‪،‬ﻧﺘﻘﺒﻞ ﺍﻟﻔﻜﺮﺓ ﺃﻭ ﺍﳋﻄﺔ ﺍﻟﱵ ﻳﺮﲰﻮ‪‬ﺎ‪،‬ﻭﻻ ﻧﻔﺮﺽ ﻋﻠﻴﻬﻢ ﻣﺎ ﻧﻮﺩ ﳓﻦ ﰲ‬
‫ﺍﻟﻠﻌﺐ‪،‬ﻭﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻠﻌﺐ ﻣﻌﻬﻢ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻮﺟﻪ ﻟﻌﺒﺔ ﻭﻧﺸﺎﻃﻪ ﰲ ﻟﺒﺎﻗﺔ ﻭﻓﻬﻢ‪،‬ﻭﳓﺎﻭﻝ ﻏـﺮﺱ‬
‫ﻭﺗﻮﺟﻴﻪ ﺍﻟﻄﻔﻞ ﺇﱃ ﻣﺎ ﻧﺮﻳﺪﻩ ‪،‬ﻭﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ –
– ﺣﺮﻳﺼﹰﺎ ﻋﻠﻰ ﺍﻟﻠﻌﺐ ﻣﻊ ﺍﻟﺼﻐﺎﺭ ﻭ‪‬ﻧﻮ‪‬ﻉ‬
‫‪٥٣٧‬‬
‫ﰲ ﺍﻟﻠﻌﺐ ﻣﻌﻬﻢ ﻓﻤ ‪‬ﺮ ﹰﺓ ﻟﻌﺒﻬﻢ ﺑﺎﳉﺮﻱ ﻭﻣﺮﻩ ﺑﺎﳊﻤﻞ ﻋﻠﻰ ﺍﻟﻈﻬﺮ ﻭﻏﲑ ﺫﻟﻚ‪".‬‬

‫‪ - ٥٣٥‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -١٦٦٥٤ (١٦٥٣٩)(٦٥٥ / ٥) -‬ﺻﺤﻴﺢ‬

‫‪ - ٥٣٦‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٤٦٩١) (٥٤٥ / ١٠) -‬ﺻﺤﻴﺢ‬
‫‪ - ٥٣٧‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ‪ .٤٢٥‬ﺍﻧﻈﺮ ﺇﱃ ﺣﻠﱯ‪ ،‬ﻋﺒـﺪ ﺍ‪‬ﻴـﺪ‬
‫ﻃﻌﻤﻪ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ‪،‬ﺹ ‪٨٤-٨٣‬‬
‫‪٢٥٦‬‬
‫ﷲ‪ ،‬ﻭ ﹸﻛﹶﺜﻴ‪‬ـﺮ‪‬ﺍ ‪‬ﺑﻨِـﻲ‬
‫ﷲ‪ ،‬ﻭ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ‪‬ﺪ ﺍ ِ‬
‫ﻒ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍ ِ‬
‫ﺼ ‪‬‬
‫ﷲ
‪‬ﻳ ‪‬‬
‫ﺙ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻛﹶﺎ ﹶﻥ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﷲ ‪‬ﺑ ِﻦ ﺍﹾﻟﺤ‪‬ﺎ ِﺭ ِ‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫ﺴ‪‬ﺘِﺒﻘﹸﻮ ﹶﻥ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﹶﻓ‪‬ﻴ ﹶﻘﻌ‪‬ـﻮ ﹶﻥ ‪‬ﻋﻠﹶـﻰ ﹶﻇﻬ‪‬ـ ِﺮ ِﻩ‬
‫ﺱ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﻣ ‪‬ﻦ ‪‬ﺳ‪‬ﺒ ‪‬ﻖ ِﺇﹶﻟ ‪‬ﻲ ﹶﻓﹶﻠ ‪‬ﻪ ﹶﻛﺬﹶﺍ ‪‬ﻭ ﹶﻛﺬﹶﺍ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ‪‬ﻴ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻌﺒ‪‬ﺎ ِ‬
‫‪٥٣٨‬‬
‫ﺻ ‪‬ﺪ ِﺭ ِﻩ‪ ،‬ﹶﻓ‪‬ﻴ ﹶﻘ‪‬ﺒﹸﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ﹾﻠ‪‬ﺘ ‪‬ﺰ ‪‬ﻣ ‪‬ﻬ ‪‬ﻢ‪.‬‬
‫‪‬ﻭ ‪‬‬
‫‪ (٣‬ﻟﻌﺐ ﺍﻷﻃﻔﺎﻝ ﻣﻊ ﺍﻷﻃﻔﺎﻝ ‪:‬‬
‫" ﻋﻨﺪﻣﺎ ﻳﻨﻬﻤﻚ ﺍﻟﻮﺍﻟﺪﺍﻥ ﰲ ﺧﻀﻢ ﺍﳊﻴﺎﺓ‪،‬ﻭﻳﺒﺘﻌﺪﺍﻥ ﻋﻦ ﺍﻟﺘﻌﺎﻳﺶ ﻣﻊ ﺭﻏﺒـﺎﺕ ﺃﻃﻔـﺎﳍﻢ ﺃﻭ‬
‫ﻳﻜﻮﻧﻮﻥ ﻟﻴﺴﻮﺍ ﻣﻨﺘﺒﻬﲔ ﻟﺘﻠﺒﻴﺔ ﺭﻏﺒﺔ ﺃﻃﻔﺎﳍﻢ ‪،‬ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ﻳﻨﺼﺮﻑ ﺍﻷﻭﻻﺩ ﻟﻠﻌـﺐ‪،‬ﻏﲑ ﺃﻥ‬
‫‪٥٣٩‬‬
‫ﺍﻟﻮﺍﻟﺪﻳﻦ ﳜﺘﺎﺭﻭﻥ ﻷﻭﻻﺩﻫﻢ ﻣﻦ ﻳﻠﻌﺒﻮﻥ ﻣﻌﻬﻢ ﻛﻲ ﻻ ﻳﺘﺄﺛﺮﻭﺍ ﺑﺄﻭﻻﺩ ﻏﲑ ﻣﻬﺬﺑﲔ‪".‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪:‬ﻓﻮﺍﺋﺪ ﺍﻟﻠﻌﺐ ﻭﻗﻴﻤﺘﻪ‪:‬‬
‫" ﺍﻟﻠﻌﺐ ﻟﻸﻃﻔﺎﻝ ﻛﺎﳌﺎﺀ ﻟﻺﻧﺴﺎﻥ‪،‬ﻓﺎﻟﻄﻔﻞ ﲝﺎﺟﺔ ﺇﱃ ﺍﻟﻠﻌﺐ ﻭﺇﻳﺎﻙ ﺃﻥ ﲢﺮﻣـﻪ ﻣـﻦ ﺗﻠـﻚ‬
‫‪٥٤٠‬‬
‫ﺍﳌﺘﻌﻪ"‬
‫" ﺳﺎﺣﺎﺕ ﻟﻌﺐ ﺍﻷﻃﻔﺎﻝ ﺃﻣﺎﻛﻦ ﻳﺮﺳﻢ ﻓﻴﻬﺎ ﺧﻄﻮﻁ ﻋﺮﻳﻀﺔ ﻣﻦ ﺷﺨﺼﻴﺎ‪‬ﻢ ﻭﺃﺑﻌﺎﺩ ﻃﻮﻳﻠـﺔ‬
‫ﻣﻦ ﺗﻔﻜﲑﻫﻢ ﻗﺪ ﻳﺼﻞ ﺇﱃ ﺗﺮﺳﻴﺦ ﻧﻮﺍﺡ ‪‬ﻋﻘﹶﺪﻳﺔ ﰲ ﻧﻔﻮﺳﻬﻢ‪،‬ﻭﻫﻮ ﺿﺮﻭﺭﺓ ﻣﻦ ﺿـﺮﻭﺭﻳﺎﺕ‬
‫‪٥٤١‬‬
‫ﻣﺮﺣﻠﺔ ﺍﻟﻄﻔﻮﻟﺔ ‪".‬‬
‫ﳝﻜﻦ ﺗﻠﺨﻴﺺ ﻓﻮﺍﺋﺪ ﺍﻟﻠﻌﺐ ﻭﻗﻴﻤﻪ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ‪:‬‬
‫‪ " (١‬ﺍﻟﻘﻴﻤﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ‪:‬ﺣﻴﺚ ﻳﻌﺮﻑ ﺍﻟﻄﻔﻞ ﻣﻦ ﺧﻼﻝ ﺍﻟﻠﻌﺐ ﺍﻷﺷﻜﺎﻝ ﺍﳌﺨﺘﻠﻔـﺔ ﻭﺍﻷﻟـﻮﺍﻥ‬
‫ﻭﺍﻷﺣﺠﺎﻡ ‪.‬‬
‫‪ (٢‬ﺍﻟﻘﻴﻤﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪:‬ﺇﺫ ﻳﺘﻌﻠﻢ ﻣﻦ ﺧﻼﻝ ﺍﻟﻠﻌﺐ ﻛﻴﻒ ﻳﺒﲏ ﻋﻼﻗﺎﺕ ﻣﻊ ﺍﻵﺧـﺮﻳﻦ ﺑﻨﺤـﻮ‬
‫ﻧﺎﺟﺢ‪.‬‬
‫‪ (٣‬ﺍﻟﻘﻴﻤﺔ ﺍﳋﹸﻠﻘﻴﺔ‪:‬ﺣﻴﺚ ﻳﺘﻌﻠﻢ ﺍﻟﻄﻔﻞ ﻣﻔﻬﻮﻡ ﺍﳋﻄﺄ ﻭﺍﻟﺼﻮﺍﺏ ﻭﺍﻟﻌﺪﻝ ﻭﺍﻟﺼﺪﻕ‪.‬‬
‫‪ (٤‬ﺍﻟﻘﻴﻤﺔ ﺍﻹﺑﺪﺍﻋﻴﺔ‪:‬ﺣﻴﺚ ﳚﺮ‪‬ﺏ ﺃﻓﻜﺎﺭﻩ ﻭﻳﻨﻤﻲ ﺃﺳﺎﻟﻴﺒﻪ‪.‬‬

‫‪ - ٥٣٨‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ (١٨٣٦)(٥٦٩ / ١) -‬ﺣﺴﻦ‬

‫‪ - ٥٣٩‬ﺣﻠﱯ‪ ،‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻃﻌﻤﻪ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ‪،‬ﺹ‪٨٥-٨٤‬‬
‫‪ - ٥٤٠‬ﺣﺴﺎﻥ ﴰﺴﻲ ﺑﺎﺷﺎ‪،‬ﻛﻴﻒ ﺗﺮﰊ ﺃﺑﻨﺎﺀﻙ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺹ ‪٤٦‬‬
‫‪.htm٥٦http://saaid.net/tarbiah/ - ٥٤١‬‬
‫‪٢٥٧‬‬
 ‫‪ (٥‬ﺍﻟﻘﻴﻤﺔ ﺍﻟﺬﺍﺗﻴﺔ‪:‬ﺇﺫ ﳛﺪﺩ ﺍﻟﻄﻔﻞ ﺧﻼﻝ ﺍﻟﻠﻌﺐ ﺇﻣﻜﺎﻧﺎﺗﻪ ﻭﻃﺎﻗﺎﺗﻪ‪.‬‬
‫‪ (٦‬ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﻼﺟﻴﺔ ﺍﻟﻨﻔﺴﻴﺔ‪:‬ﺣﻴﺚ ﻳﺼﺮﻑ ﻋﻨﻪ ﺫﺍﺗﻪ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺘﻮﺗﺮ‪،‬ﻛﻤﺎ ﻳﺼﺮﻑ ﻭﻳﺘﺤـﺮﺭ‬
‫‪٥٤٢‬‬
‫ﻣﻦ ﺑﻌﺾ ﺍﻟﻘﻴﻮﺩ "‬
‫ﺍﳌﻄﻠﺐ ﺍﳋﺎﻣﺲ‪:‬ﻗﻮﺍﻋﺪ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻭﺍﻟﺘﻐﺬﻳﺔ ﻭﺃﺛﺮﻫﺎ ﻋﻠﻰ ﺍﻟﺘﺮﰊ ﺍﻟﺒﺪﻧﻴﺔ ‪:‬‬
‫ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﺿﺮﻭﺭﺓ ﻭﺣﺎﺟﺔ ﻟﻺﻧﺴﺎﻥ ﻓﻼ ﺣﻴﺎﺓ‪،‬ﻭﻻ ﺍﺳﺘﻤﺮﺍﺭ ﳍﺬﻩ ﺍﳊﻴﺎﺓ ﺇﻻ ‪‬ﻤﺎ ‪.‬‬
‫ﺴ ِﺮﻓﹸﻮﹾﺍ ِﺇﻧ‪‬ـ ‪‬ﻪ ﹶﻻ‬
‫ﺠ ٍﺪ ﻭ ﹸﻛﻠﹸﻮﹾﺍ ﻭ‪‬ﺍﺷ‪ ‬ﺮﺑ‪‬ﻮﹾﺍ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﺴِ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻳ‪‬ﺎ ‪‬ﺑﻨِﻲ ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﺧﺬﹸﻭﹾﺍ ﺯِﻳ‪‬ﻨ‪‬ﺘ ﹸﻜ ‪‬ﻢ ﻋِﻨ ‪‬ﺪ ﹸﻛ ﱢﻞ ‪‬ﻣ ‪‬‬
‫ﲔ{ )‪ (٣١‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‬ ‫ﺴ ِﺮِﻓ ‪‬‬
‫ﺐ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺤ ‪‬‬
‫‪‬ﻳ ِ‬
‫ﺖ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋﺮ‪‬ﺍ ﹲﺓ‪ ،‬ﻭﻛﹶـﺎ ﹶﻥ‬ ‫ﲔ‪،‬ﺍﻟﺬِﻳ ‪‬ﻦ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳﻄﹸﻮﻓﹸﻮ ﹶﻥ ﺑِﺎﻟ‪‬ﺒ‪‬ﻴ ِ‬ ‫ﺸ ِﺮ ِﻛ ‪‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﻓِﻲ ‪‬ﻫ ِﺬ ِﻩ ﺍﻵ‪‬ﻳ ِﺔ ‪‬ﻋﻠﹶﻰ ﺍ ﹸﳌ ‪‬‬ ‫‪‬ﻳ ‪‬ﺮ ‪‬ﺩ ﺍ ُ‬
‫ﺴ‪‬ﺘ ِﺮ‬
‫ﷲ ﺑِـ ‪‬‬
‫ﺴﻬِﻢ ﺍﻟ ‪‬ﺪ ‪‬ﺳ ‪‬ﻢ ﻣ‪‬ﺎ ﹶﺃﻗﹶﺎﻣ‪‬ﻮﺍ ﺑِﺄ ﹶﳌ ‪‬ﻮﺳِـ ِﻢ‪،‬ﹶﻓﹶﺄ ‪‬ﻣ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﺍ ُ‬ ‫ﺤ ‪‬ﺮﻣ‪‬ﻮ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﹶﺃ‪‬ﻧﻔﹸ ِ‬‫ﺍﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﻄﹸﻮﻓﹸﻮ ﹶﻥ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺏ ﻣِـ ‪‬ﻦ‬‫ﺸ ‪‬ﺮ ‪‬‬‫ﺡ ﹶﻟﻬ‪‬ﻢ ﺍ َﻷ ﹾﻛ ﹶﻞ ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﻼ ِﺓ‪،‬ﹸﺛ ‪‬ﻢ ﹶﺃﺑ‪‬ﺎ ‪‬‬
‫ﺼﹶ‬‫ﺠ ‪‬ﻤ ِﻞ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟ ‪‬‬
‫ﺖ‪،‬ﻭ‪‬ﺑﺎﻟ‪‬ﺘ ‪‬‬
‫ﻑ ﺑِﺎﻟ‪‬ﺒ‪‬ﻴ ِ‬‫ﲔ ﺍﻟ ﱠﻄﻮ‪‬ﺍ ِ‬ ‫‪‬ﻋ ‪‬ﻮﺭ‪‬ﺍِﺗ ِﻬ ‪‬ﻢ ِﺣ ‪‬‬
‫ﲔ ﻓِـﻲ‬ ‫ﺴ ِﺮِﻓ ‪‬‬‫ﺐ ﺍ ﹸﳌ ‪‬‬
‫ﺤ ‪‬‬ ‫ﷲ ﻻ ‪‬ﻳ ِ‬ ‫ﳊ ‪‬ﺪ ﺍ ﹶﳌ ‪‬ﻌﻘﹸﻮ ِﻝ (‪،‬ﻷ ﱠﻥ ﺍ َ‬ ‫ﻱ ِﺑﺪ‪‬ﻭ ِﻥ ‪‬ﺗﺠ‪‬ﺎ ‪‬ﻭ ِﺯ ﺍ ﹶ‬ ‫ﻑ ) ﹶﺃ ‪‬‬‫ﺕ ِﺑﺪ‪‬ﻭ ِﻥ ِﺇ ‪‬ﺳﺮ‪‬ﺍ ٍ‬ ‫ﺍﻟ ﱠﻄ‪‬ﻴﺒ‪‬ﺎ ِ‬
‫‪٥٤٣‬‬
‫ﻑ‪.‬‬‫ﺼ ‪‬ﺮ ٍ‬
‫ﹸﻛ ﱢﻞ ‪‬ﺗ ‪‬‬
‫ﷲ
‬ ‫ﺐ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴــ ِﻪ‪ ،‬ﻋ ‪‬ﻦ ﺟ‪‬ــ ‪‬ﺪ ِﻩ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ــﻮ ﹶﻝ ﺍ ِ‬ ‫ﻭﻋ‪‬ــ ‪‬ﻦ ‪‬ﻋﻤ‪‬ــﺮِﻭ ﺑ‪‬ــ ِﻦ ﺷ‪‬ــ ‪‬ﻌ‪‬ﻴ ٍ‬
‫ﻑ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﻳﺰِﻳ ‪‬ﺪ ﻣ‪‬ـ ‪‬ﺮ ﹰﺓ‪:‬ﻓِـﻲ ﹶﻏﻴ‪‬ـ ِﺮ‬
‫ﺼ ‪‬ﺪﹸﻗﻮﺍ‪،‬ﻭ‪‬ﺍﹾﻟ‪‬ﺒﺴ‪‬ﻮﺍ‪ ،‬ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻣﺨِﻴﹶﻠ ٍﺔ‪ ،‬ﻭ ﹶﻻ ‪‬ﺳ ‪‬ﺮ ٍ‬
‫ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛﻠﹸﻮﺍ‪،‬ﻭ‪‬ﺍ ‪‬ﺷ ‪‬ﺮﺑ‪‬ﻮﺍ‪ ،‬ﻭ‪‬ﺗ ‪‬‬
‫‪٥٤٤‬‬
‫ﻑ‪ ،‬ﻭ ﹶﻻ ‪‬ﻣﺨِﻴﹶﻠ ٍﺔ‪.‬‬
‫ِﺇ ‪‬ﺳﺮ‪‬ﺍ ٍ‬
‫ﻭﻟﻘﺪ ﻭﺿﻊ ﺍﻹﺳﻼﻡ ﻗﻮﺍﻋﺪﻩ ﺍﳋﺎﺻﺔ ﺑﺎﻟﺘﻐﺬﻳﺔ ﻭﻃﻠﺐ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﻨﻔﺬﻭﻫﺎ‪،‬ﻭﻋﻠﻰ ﺍﳌﺮﺑﲔ‬
‫ﺗﻄﺒﻴﻘﻬﺎ ﻭﺗﻌﻠﻴﻤﻬﺎ ﻷﻃﻔﺎﳍﻢ ﻭﻣﻨﻬﺎ ‪:‬‬
‫‪ " (١‬ﻏﺴﻞ ﺍﻟﻴﺪﻳﻦ ﻗﺒﻞ ﺍﻟﻄﻌﺎﻡ ﻭﺑﻌﺪﻩ ‪:‬‬

‫‪ - ٥٤٢‬ﺣﻠﱯ‪ ،‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻃﻌﻤﻪ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ‪،‬ﺹ ‪ ،٨٧‬ﺑﻮﺍﺳﻄﺔ ﳎﻠﺔ ﺍﻟﻌـﺮﰊ‪ ،‬ﻋـﺪﺩ‬
‫‪ ،٢٣٤‬ﻣﻦ ﻣﻘﺎﻟﺔ ﺩﺯ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﺗﻮﻕ‪.‬‬
‫‪ - ٥٤٣‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٩٨٦ / ١) -‬‬
‫‪ - ٥٤٤‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ (٦٦٩٥)(٦٣٥ / ٢) -‬ﺻﺤﻴﺢ‬
‫‪٢٥٨‬‬
‫‪ (٢‬ﺍﻻﻋﺘﺪﺍﻝ ﺑﺎﻟﻄﻌﺎﻡ ؛ﻷﻥ ﻛﺜﺮﺓ ﺍﻟﻄﻌﺎﻡ ﺗﺆﺩﻱ ﺇﱃ ﺃﻣﺮﺍﺽ ﻣﻨﻬﺎ ﺍﻟﺒﺪﺍﻧﺔ ﻭﺍﻟﺴﻤﻨﺔ ﻭﺍﺿﻄﺮﺍﺏ‬
‫ﰲ ﺍﳉﻬﺎﺯ ﺍﳍﻀﻤﻲ ‪،‬ﻭﻣﺮﺽ ﺍﻟﻨ‪‬ﻘﺮﺹ )ﺍﳌﹸﻠﻮﻙ(‪،‬ﻭﻫﻮ ﺯﻳﺎﺩﺓ ﰲ ﻣـﺎﺩﺓ ‪ Uric acid‬ﻧﺘﻴﺠـﺔ‬
‫ﻟﻜﺜﺮﺓ ﺗﻨﺎﻭﻝ ﺍﻟﻠﺤﻮﻡ ﻭﻗﺪ ﳛﺼﻞ ﺍﻹﺳﻬﺎﻝ ﻭﺍﻹﻣﺴﺎﻙ‪.‬‬
‫‪ (٣‬ﺍﺟﺘﻨﺎﺏ ﺍﻷﻃﻌﻤﺔ ﺃﻭ ﺍﻷﺷﺮﺑﺔ ﺍﶈﺮﻣﺔ‪:‬‬
‫ﺲ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋﻤ‪‬ـ ِﻞ‬ ‫ﺏ ﻭ‪‬ﺍ َﻷ ‪‬ﺯ ﹶﻻ ‪‬ﻡ ِﺭ ‪‬ﺟ ‪‬‬‫ﺴ ‪‬ﺮ ﻭ‪‬ﺍﻷَﻧﺼ‪‬ﺎ ‪‬‬ ‫ﺨ ‪‬ﻤ ‪‬ﺮ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﻴ ِ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻳﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ِﺇ‪‬ﻧﻤ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ﺸ‪‬ﻴﻄﹶﺎ ِﻥ ﻓﹶﺎ ‪‬ﺟ‪‬ﺘِﻨﺒ‪‬ﻮ ‪‬ﻩ ﹶﻟ ‪‬ﻌﱠﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ﹾﻔِﻠﺤ‪‬ﻮ ﹶﻥ{ )‪ (٩٠‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‬ ‫ﺍﻟ ‪‬‬
‫ﲔ‬
‫ﺐ ﺍﻟ ِﻘﻤ‪‬ﺎ ِﺭ ) ﺍ ﹶﳌ‪‬ﻴﺴِﺮ (‪ ،‬ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺫ‪‬ﺑ ِﺢ ﺍﻟ ﹶﻘﺮ‪‬ﺍِﺑ ِ‬ ‫ﳋ ‪‬ﻤ ِﺮ ‪‬ﻭﹶﻟ ‪‬ﻌ ِ‬ ‫ﲔ ‪‬ﻋ ‪‬ﻦ ‪‬ﺗﻌ‪‬ﺎﻃِﻲ ﺍ ﹶ‬ ‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ‪‬ﻩ ﺍ ﹸﳌ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫‪‬ﻳ‪‬ﻨﻬ‪‬ﻰ ﺍ ُ‬
‫ﻂ ﺑِﺎﹾﻟ ﹶﻜ ‪‬ﻌ‪‬ﺒ ِﺔ (‪ ،‬ﹶﻛﻤ‪‬ﺎ ‪‬ﻳ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋ ِﻦ ﺍﻻ ‪‬ﺳِﺘ ﹾﻘﺴ‪‬ﺎ ِﻡ ﺑِﺎ َﻷ ‪‬ﺯ ﹶﻻ ِﻡ‬
‫ﺖ ‪‬ﺗﺤِﻴ ﹸ‬ ‫ﺏ‪ )،‬ﻭ‪ِ ‬ﻫ ‪‬ﻲ ِﺣﺠ‪‬ﺎ ‪‬ﺭ ﹲﺓ ﻛﹶﺎ‪‬ﻧ ‪‬‬ ‫ِﻋ‪‬ﻨ ‪‬ﺪ ﺍ َﻷ‪‬ﻧﺼ‪‬ﺎ ِ‬
‫ﺐ ‪‬ﻋﻠﹶـﻰ ﹶﺃﺣ‪‬ـ ِﺪﻫ‪‬ﺎ ) ﺍ ﹾﻓﻌ‪‬ـ ﹾﻞ‬ ‫ﺡ ﹶﺃ ‪‬ﻭ ِﺳﻬ‪‬ﺎ ٍﻡ ‪‬ﻳﺠِﻴﻠﹸﻮ‪‬ﻧﻬ‪‬ﺎ ﹸﺛ ‪‬ﻢ ‪‬ﻳ ﹾﻠﻘﹸﻮ‪‬ﻧﻬ‪‬ﺎ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﹸﻛِﺘ ‪‬‬‫ﻼﹶﺛ ﹸﺔ ِﻗﺪ‪‬ﺍ ٍ‬
‫) ﻭ‪‬ﺍ َﻷ ‪‬ﺯ ﹶﻻ ِﻡ ﹶﺛ ﹶ‬
‫ﺐ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ )‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ ﺍﻟﺬِﻱ ﹸﻛِﺘ ‪‬‬
‫ﺝ ﺍﻟ ‪‬‬ ‫ﺚ ﹸﻏ ﹾﻔ ﹲﻞ ِﻣ ‪‬ﻦ ﺍﻟ ِﻜﺘ‪‬ﺎ‪‬ﺑ ِﺔ ‪.‬ﻓﹶِﺈﺫﹶﺍ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫(‪ ،‬ﻭﻋ‪‬ﻠﻰ ﺍﻷ ‪‬ﺧ ِﺮ ) ﹶﻻ ‪‬ﺗ ﹾﻔ ‪‬ﻌ ﹾﻞ (‪،‬ﻭ‪‬ﺍﻟﺜﱠﺎِﻟ ﹸ‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ‬
‫ﺝ ﺍﻟـ ‪‬‬ ‫ﺐ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ) ﹶﻻ ‪‬ﺗ ﹾﻔ ‪‬ﻌ ﹾﻞ ( ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻔ ‪‬ﻌ ﹾﻞ ‪.‬ﻭ‪‬ﺇﺫﺍ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ ﺍﻟﺬِﻱ ﹸﻛِﺘ ‪‬‬ ‫ﺝ ﺍﻟ ‪‬‬‫ﺍ ﹾﻓ ‪‬ﻌ ﹾﻞ ( ﹶﻓ ‪‬ﻌ ﹶﻞ ‪.‬ﻭ‪‬ﺇﺫﹶﺍ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﺍﻟ ‪‬ﻐ ﹾﻔ ﹸﻞ ِﻣ ‪‬ﻦ ﺍﻟ ِﻜﺘ‪‬ﺎ‪‬ﺑ ِﺔ ﹶﺃﻋ‪‬ﺎ ‪‬ﺩ ﺍﻻ ‪‬ﺳِﺘ ﹾﻘﺴ‪‬ﺎ ‪‬ﻡ ‪.‬‬
‫ﺴ ‪‬ﺮ ‪..‬ﺇ‪‬ﻧﻤ‪‬ﺎ ِﻫ ‪‬ﻲ ‪‬ﺷ ‪‬ﺮ ِﻣ ‪‬ﻦ‬ ‫ﳋ ‪‬ﻤ ‪‬ﺮ ﻭ‪‬ﺍ ﹶﳌ‪‬ﻴ ِ‬‫ﺕ‪:‬ﺍ ﹶ‬ ‫ﲔ ﺇ ﱠﻥ ‪‬ﻫ ِﺬ ِﻩ ﺍ ﹸﳌ‪‬ﻨ ﹶﻜﺮ‪‬ﺍ ِ‬ ‫ﲔ ﺍﻟﺼ‪‬ﺎ ِﺩِﻗ ‪‬‬ ‫‪‬ﻭ‪‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﻟ ِﻌﺒ‪‬ﺎ ِﺩ ِﻩ ﺍ ﹸﳌ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﷲ‪. ٥٤٥‬‬ ‫ﺿﻮ‪‬ﺍ ِﻥ ﺍ ِ‬ ‫ﺲ ﹶﻟ ‪‬ﻌﱠﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ﹾﻔِﻠﺤ‪‬ﻮ ﹶﻥ ‪‬ﻭ‪‬ﺗﻔﹸﻮﺯ‪‬ﻭ ﹶﻥ ِﺑ ِﺮ ‪‬‬ ‫ﺲ ( ﻓﹶﺎ ‪‬ﺟ‪‬ﺘِﻨﺒ‪‬ﻮﺍ ‪‬ﻫﺬﹶﺍ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ‪‬‬ ‫ﺸ‪‬ﻴﻄﹶﺎ ِﻥ ) ِﺭ ‪‬ﺟ ‪‬‬ ‫‪‬ﻋ ‪‬ﻤ ِﻞ ﺍﻟ ‪‬‬
‫ﺨِﻨﻘﹶـ ﹸﺔ‬ ‫ﺨ‪‬ﻨﺰِﻳ ِﺮ ‪‬ﻭﻣ‪‬ﺎ ﹸﺃ ِﻫ ﱠﻞ ﻟِ ‪‬ﻐ‪‬ﻴ ِﺮ ﺍﻟﹼﻠ ِﻪ ِﺑ ِﻪ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ‪‬‬
‫ﺤ ‪‬ﻢ ﺍﹾﻟ ِ‬
‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ‪‬ﻴ‪‬ﺘ ﹸﺔ ﻭ‪‬ﺍﹾﻟ ‪‬ﺪ ‪‬ﻡ ‪‬ﻭﹶﻟ ‪‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﺣ ‪‬ﺮ ‪‬ﻣ ‪‬‬
‫ﺐ ‪‬ﻭﺃﹶﻥ‬ ‫ﺼ ِ‬ ‫ﺴ‪‬ﺒ ‪‬ﻊ ِﺇ ﱠﻻ ﻣ‪‬ﺎ ﹶﺫ ﱠﻛ‪‬ﻴ‪‬ﺘ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ﹸﺫِﺑ ‪‬ﺢ ‪‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ـ ‪‬‬‫ﺤ ﹸﺔ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ﹶﻛ ﹶﻞ ﺍﻟ ‪‬‬ ‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﻗﹸﻮ ﹶﺫ ﹸﺓ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﺮ ‪‬ﺩ‪‬ﻳ ﹸﺔ ﻭ‪‬ﺍﻟ‪‬ﻨﻄِﻴ ‪‬‬
‫ﺸ ‪‬ﻮ ِﻥ‬‫ﺸ ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ﻭ‪‬ﺍ ‪‬ﺧ ‪‬‬
‫ﺨ‪‬‬‫ﻼ ‪‬ﺗ ‪‬‬
‫ﺲ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﹾﺍ ﻣِﻦ ﺩِﻳِﻨ ﹸﻜ ‪‬ﻢ ﹶﻓ ﹶ‬‫ﺴ ‪‬ﻖ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ‪‬ﻳِﺌ ‪‬‬
‫ﺴﻤ‪‬ﻮﹾﺍ ﺑِﺎ َﻷ ‪‬ﺯ ﹶﻻ ِﻡ ﹶﺫِﻟ ﹸﻜ ‪‬ﻢ ِﻓ ‪‬‬ ‫ﺴ‪‬ﺘ ﹾﻘ ِ‬‫‪‬ﺗ ‪‬‬
‫ﻼ ‪‬ﻡ ﺩِﻳﻨ‪‬ﺎ ﹶﻓ ‪‬ﻤ ِﻦ ﺍﺿ‪‬ـ ﹸﻄ ‪‬ﺮ‬‫ﺖ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺍ ِﻹ ‪‬ﺳ ﹶ‬
‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ِﻧ ‪‬ﻌ ‪‬ﻤﺘِﻲ ‪‬ﻭ ‪‬ﺭﺿِﻴ ‪‬‬
‫ﺖ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺩِﻳ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃ‪‬ﺗ ‪‬ﻤ ‪‬ﻤ ‪‬‬ ‫ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ﹶﺃ ﹾﻛ ‪‬ﻤ ﹾﻠ ‪‬‬
‫ﻒ ﱢﻟِﺈﹾﺛ ٍﻢ ﹶﻓِﺈ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻏﻔﹸﻮ ‪‬ﺭ ‪‬ﺭﺣِﻴ ‪‬ﻢ{ )‪ (٣‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‬ ‫ﺼ ٍﺔ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻣ‪‬ﺘﺠ‪‬ﺎِﻧ ٍ‬ ‫ﺨ ‪‬ﻤ ‪‬‬‫ﻓِﻲ ‪‬ﻣ ‪‬‬
‫ﺤ ِﻢ ﺍﻷ‪‬ﻧﻌ‪‬ﺎ ِﻡ ‪‬ﻭ ِﻫ ‪‬ﻲ‪:‬‬ ‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﻓِﻲ ‪‬ﻫ ِﺬﻩِ ﺍﻵﻳ‪‬ﺔﺵ ﻣ‪‬ﺎ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﺃ ﹾﻛﹶﻠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ِﻋﺒ‪‬ﺎ ِﺩ ِﻩ ِﻣ ‪‬ﻦ ﹶﻟ ‪‬‬ ‫‪‬ﻳ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﺍ ُ‬
‫ﻚ ﻟِـ ‪‬ﻢ ﻓِﻴﻬ‪‬ـﺎ ﻣِـ ‪‬ﻦ‬ ‫ﺻ ِﻄﻴ‪‬ﺎ ٍﺩ ‪‬ﻭ ﹶﺫِﻟ ‪‬‬ ‫ﻒ ﹶﺃ‪‬ﻧ ِﻔﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﻏ‪‬ﻴ ِﺮ ﹶﺫﻛﹶﺎ ٍﺓ ‪‬ﻭ ﹶﻻ ﺍ ‪‬‬‫ﺖ ‪‬ﺣ‪‬ﺘ ‪‬‬‫ﺍ ﹶﳌ‪‬ﻴ‪‬ﺘ ﹸﺔ ‪ -‬ﻭ ِﻫ ‪‬ﻲ ﺍﻟﺘِﻲ ﻣ‪‬ﺎ‪‬ﺗ ‪‬‬
‫ﺕ ﺑ‪‬ﺘ ﹾﺬ ِﻛ‪‬ﻴ ٍﺔ ﹶﺃ ‪‬ﻭ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮﻫ‪‬ﺎ ‪.‬‬
‫ﻚ‪،‬ﻓﹶﺈ‪‬ﻧﻪ‪ ‬ﺣ‪‬ﻼ ﹲﻝ ‪‬ﺳﻮ‪‬ﺍ ٌﺀ ﻣ‪‬ﺎ ‪‬‬ ‫ﺴ ‪‬ﻤ ‪‬‬
‫ﺴ‪‬ﺘﹾﺜﻨ‪‬ﻰ ِﻣ ‪‬ﻦ ﺍ ﹶﳌ‪‬ﻴ‪‬ﺘ ِﺔ ﺍﻟ ‪‬‬
‫ﻀ ‪‬ﺮ ِﺓ‪ ،‬ﻭ‪‬ﻳ ‪‬‬
‫ﺍ ﹶﳌ ‪‬‬

‫‪ - ٥٤٥‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٧٦٠ / ١) -‬‬

‫‪٢٥٩‬‬
 ‫ﺕ‪.‬‬
‫ﳊ‪‬ﻴﻮ‪‬ﺍﻧ‪‬ﺎ ِ‬
‫ﺡ ‪ -‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﻟ ‪‬ﺪ ‪‬ﻡ ﺍﻟﺬِﻱ ‪‬ﻳﺴِﻴ ﹸﻞ ِﻣ ‪‬ﻦ ﺍ ﹶ‬
‫ﺴﻔﹸﻮ ‪‬‬
‫ﻭ‪‬ﺍﻟ ‪‬ﺪ ‪‬ﻡ ﺍ ﹶﳌ ‪‬‬
‫ﺤ ِﻮ ِﻩ‬
‫ﺤﺪ‪‬ﺩﹰﺍ ِﻣ ‪‬ﻦ ‪‬ﻋ ﹾﻈ ٍﻢ ﺃ ‪‬ﻭ ‪‬ﻧ ‪‬‬
‫ﺤﺮ‪‬ﺍ ِﺀ ﻳ‪‬ﺄ ‪‬ﺧﺬﹸﻭ ﹶﻥ ‪‬ﺷﻴ‪‬ﺌﺎﹰ ‪‬ﻣ ‪‬‬ ‫ﺼ‪‬‬ ‫ﺏ ﻓِﻲ ﺍﻟﺒ‪‬ﺎ ِﺩ‪‬ﻳ ِﺔ ﺇﺫﺍ ﺟ‪‬ﺎﻋ‪‬ﻮﺍ ﻓِﻲ ﺍﻟ ‪‬‬ ‫‪‬ﻭﻛﹶﺎ ﹶﻥ ﺍ َﻷ ‪‬ﻋﺮ‪‬ﺍ ‪‬‬
‫ﻚ‪.‬‬ ‫ﷲ ﹶﺫِﻟ ‪‬‬‫ﺤ ‪‬ﺮ ‪‬ﻡ ﺍ ُ‬
‫ﺸ ‪‬ﺮﺑ‪‬ﻮ‪‬ﻧ ‪‬ﻪ‪،‬ﹶﻓ ‪‬‬
‫ﺝ ِﻣ‪‬ﻨ ‪‬ﻪ ِﻣ ‪‬ﻦ ‪‬ﺩ ٍﻡ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﺨ ‪‬ﺮ ‪‬‬
‫ﺠ ‪‬ﻤﻌ‪‬ﻮ ﹶﻥ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺼﺪ‪‬ﻭ ﹶﻥ ِﺑ ِﻪ ‪‬ﺣﻴ‪‬ﻮﺍﻧﹰﺎ ﹶﻓ‪‬ﻴ ‪‬‬‫ﹶﻓ‪‬ﻴ ﹾﻔ ِ‬
‫ﳉﺮ‪‬ﺍ ‪‬ﺩ‪ ،‬ﻭﺃﻣ‪‬ـﺎ ﺍﻟـ ‪‬ﺪﻣ‪‬ﺎ ِﻥ‬ ‫ﻚ ﻭ‪‬ﺍ ﹶ‬ ‫ﺴ ‪‬ﻤ ‪‬‬‫ﺖ ﹶﻟﻨ‪‬ﺎ ﻣِﻴ‪‬ﺘﺘ‪‬ﺎ ِﻥ ‪‬ﻭ ‪‬ﺩﻣ‪‬ﺎ ِﻥ‪،‬ﹶﻓﺄﻣ‪‬ﺎ ﺍﳌِﻴ‪‬ﺘﺘ‪‬ﺎ ِﻥ ﻓﹶﺎﻟ ‪‬‬ ‫ﺚ‪:‬ﺃ ِﺣﱠﻠ ‪‬‬ ‫ﳊﺪِﻳ ِ‬ ‫‪‬ﻭﺟ‪‬ﺎ َﺀ ﻓِﻲ ﺍ ﹶ‬
‫ﻓﹶﺎﻟ ﹶﻜِﺒ ‪‬ﺪ ﻭ‪‬ﺍﻟ ﱢﻄﺤ‪‬ﺎ ﹸﻝ ‪ ).‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ﻭ‪‬ﺍﻟ‪‬ﺒ‪‬ﻴ ‪‬ﻬ ِﻘ ‪‬ﻲ ( ‪.‬‬
‫ﺤ ‪‬ﻤ ‪‬ﻪ ‪‬ﺣﺮ‪‬ﺍ ‪‬ﻡ ‪.‬‬
‫ﺸ‪‬ﻴ ِﻪ ‪.‬ﹶﻓﹶﻠ ‪‬‬‫ﺴ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﻭ ‪‬ﺣ ِ‬
‫ﳋ‪‬ﻨﺰِﻳ ِﺮ ‪ -‬ﺇ‪‬ﻧ ِ‬ ‫ﺤ ‪‬ﻢ ﺍ ِ‬‫ﹶﻟ ‪‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ‬
‫ﷲ ِﻋﻨ‪‬ـ ‪‬ﺪ ﹶﺫ‪‬ﺑﺤِـ ِﻪ ‪.‬ﻷ ﱠﻥ ﺍ َ‬
‫ﻱ ﻣ‪‬ﺎ ﹸﺫِﺑ ‪‬ﺢ ﹶﻓ ﹸﺬ ِﻛ ‪‬ﺮ ﺍ ‪‬ﺳ ‪‬ﻢ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﺍ ‪‬ﺳ ِﻢ ﺍ ِ‬‫ﷲ ِﺑ ِﻪ ‪ -‬ﺃ ‪‬‬ ‫ﻣ‪‬ﺎ ﺃ ِﻫ ﱠﻞ ِﻟ ‪‬ﻐ‪‬ﻴ ِﺮ ﺍ ِ‬
‫ﺐ ﺃ ﹾﻥ ‪‬ﺗ ﹾﺬ‪‬ﺑ ‪‬ﺢ ﺍﻷ‪‬ﻧﻌ‪‬ﺎ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ ﺍ ‪‬ﺳ ِﻤ ِﻪ ﺍﻟ ‪‬ﻌﻈِﻴ ِﻢ ‪.‬‬ ‫ﺃ ‪‬ﻭﺟ‪ ‬‬
‫ﷲ ِﻋﻨ‪‬ـ ‪‬ﺪ‬
‫ﺕ ﺑِ ِﺬ ﹾﻛ ِﺮ ﺍ ‪‬ﺳ ٍﻢ ﹶﻏ‪‬ﻴ ِﺮ ﺍﺳ‪‬ـ ِﻢ ﺍ ِ‬
‫ﺼ ‪‬ﻮ ِ‬
‫ﺕ‪،‬ﻭ‪‬ﺍ ِﻹﻫ‪‬ﻼ ﹸﻝ ‪‬ﻫﻨ‪‬ﺎ ‪‬ﺭ ﹾﻓ ‪‬ﻊ ﺍﻟ ‪‬‬
‫ﺼ ‪‬ﻮ ِ‬
‫) ﻭ‪‬ﺍ ِﻹﻫ‪‬ﻼ ﹸﻝ ‪‬ﻫ ‪‬ﻮ ‪‬ﺭ ﹾﻓ ‪‬ﻊ ﺍﻟ ‪‬‬
‫ﲔ‪.‬‬
‫ﺴِﻠ ِﻤ ‪‬‬‫ﺍ ﹸﳌ ‪‬‬
‫ﺕ‪.‬‬ ‫ﺤ ‪‬ﺪ ٍﺩ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗﻤ‪‬ﻮ ‪‬‬ ‫ﺏ ِﺑﺸ‪‬ﻲ ٍﺀ ﺛﹶﻘﻴ ٍﻞ ﹶﻏ‪‬ﻴ ِﺮ ‪‬ﻣ ‪‬‬
‫ﻭ‪‬ﺍ ﹶﳌ ‪‬ﻮﻗﹸﻮ ﹶﺫ ﹸﺓ ‪ -‬ﻭ ِﻫ ‪‬ﻲ ﺍﻟﺘِﻲ ﺗ‪‬ﻀ ‪‬ﺮ ‪‬‬
‫ﺤ ِﻤﻬ‪‬ﺎ‬‫ﺤ ﱡﻞ ﺃ ﹾﻛ ﹸﻞ ﹶﻟ ‪‬‬
‫ﺕ ﻓﹶﻼ ‪‬ﻳ ِ‬ ‫ﻭ‪‬ﺍ ﹸﳌ‪‬ﺘ ‪‬ﺮ ‪‬ﺩ‪‬ﻳ ﹸﺔ ‪ -‬ﻭ ِﻫ ‪‬ﻲ ﺍﻟﺘِﻲ ‪‬ﺗ ﹶﻘ ‪‬ﻊ ِﻣ ‪‬ﻦ ‪‬ﻣﻜﹶﺎ ِﻥ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ ِﻔ ٍﻊ‪،‬ﺃ ‪‬ﻭ ‪‬ﺗ ﹶﻘ ‪‬ﻊ ﻓِﻲ ِﺑﹾﺌ ٍﺮ ﹶﻓ‪‬ﺘﻤ‪‬ﻮ ‪‬‬
‫ﺝ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﺍﻟـ ‪‬ﺪ ‪‬ﻡ‪ ،‬ﻭﹶﻟ ‪‬ﻮ‬ ‫ﺐ ‪‬ﻧ ﹾﻄ ِﺢ ﹶﻏ‪‬ﻴ ِﺮﻫ‪‬ﺎ ﹶﻟﻬ‪‬ﺎ‪ ،‬ﹶﻓ ِﻬ ‪‬ﻲ ‪‬ﺣﺮ‪‬ﺍ ‪‬ﻡ ‪‬ﻭﹶﻟ ‪‬ﻮ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﺴ‪‬ﺒ ِ‬‫ﺖ ِﺑ ‪‬‬‫ﺤ ﹸﺔ ‪ -‬ﻭ ِﻫ ‪‬ﻲ ﺍﻟﺘِﻲ ﻣ‪‬ﺎ‪‬ﺗ ‪‬‬ ‫ﻭ‪‬ﺍﻟ‪‬ﻨﻄِﻴ ‪‬‬
‫ﺤﻬ‪‬ﺎ ‪.‬‬ ‫ِﻣ ‪‬ﻦ ‪‬ﻣ ﹾﺬ‪‬ﺑ ِ‬
‫ﻉ‪.‬‬ ‫ﺤ ﱡﻞ ﺑِﺎ ِﻹ ‪‬ﺟﻤ‪‬ﺎ ِ‬ ‫ﺕ ﺍﳉﹶﺎ ِﺭ ‪‬ﺣ ﹸﺔ ﹶﻓ ﹶﻘ‪‬ﺘﹶﻠﺘ‪‬ﻬﺎ ﻓﹶﻼ ‪‬ﺗ ِ‬‫ﳊ‪‬ﻴ ‪‬ﻮﺍﻧ‪‬ﺎ ‪‬‬‫ﺕ ‪‬ﻋﻠﹶﻴﻬ‪‬ﺎ ﺍ ﹶ‬ ‫ﺴ‪‬ﺒ ‪‬ﻊ ‪ -‬ﻭ ِﻫ ‪‬ﻲ ﻣ‪‬ﺎ ‪‬ﻋ ‪‬ﺪ ‪‬‬ ‫‪‬ﻭﻣ‪‬ﺎ ﺃ ﹶﻛ ﹶﻞ ﺍﻟ ‪‬‬
‫ﺤﻘﹶـ ‪‬ﻪ ﺍ ِﻹﻧ‪‬ـﺴ‪‬ﺎ ﹸﻥ ﺑِﺎﻟـ ﱠﺬ‪‬ﺑ ِﺢ‪،‬ﹶﻗ‪‬ﺒ ﹶﻞ ﹶﺃ ﹾﻥ‬ ‫ﳊ‪‬ﻴﻮ‪‬ﺍ ﹸﻥ ﺍﻟـﺬِﻱ ﹶﻟ ِ‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﻣ ‪‬ﻦ ‪‬ﺟﻤِﻴ ِﻊ ﻣ‪‬ﺎ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ﺍ ﹶ‬ ‫ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘﹾﺜﻨ‪‬ﻰ ﺍ ُ‬
‫ﲔ‪.‬‬ ‫ﺴِﻠ ِﻤ ‪‬‬
‫ﺻ‪‬ﺒ ‪‬ﺢ ﺣ‪‬ﻼ ﹰﻻ ‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ﹶﺃ ﹾﻛﹸﻠ ‪‬ﻪ ِﻟ ﹾﻠ ‪‬ﻤ ‪‬‬
‫ﺴ‪‬ﺘ ِﻘ ‪‬ﺮ ﹲﺓ‪،‬ﻓﹶﺈ‪‬ﻧ ‪‬ﻪ ﺇﺫﹶﺍ ﹸﺫِﺑ ‪‬ﺢ ﹶﺃ ‪‬‬
‫ﺕ‪ ،‬ﻭﻓِﻴ ِﻪ ‪‬ﺣﻴ‪‬ﺎ ﹲﺓ ‪‬ﻣ ‪‬‬
‫‪‬ﻳﻤ‪‬ﻮ ‪‬‬
‫ﺤ ‪‬ﺮ ‪‬ﻡ ﹶﺃ ﹾﻛﹸﻠ ‪‬ﻪ ‪.‬‬
‫ﺐ ‪ -‬ﻣ ‪‬‬ ‫ﺼ ِ‬ ‫‪‬ﻭﻣ‪‬ﺎ ﹸﺫِﺑ ‪‬ﺢ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺏ ﻓِـﻲ ﺟ‪‬ﺎ ِﻫِﻠ‪‬ﻴِﺘﻬ‪‬ـﺎ ﺗ‪‬ـ ﹾﺬ‪‬ﺑ ‪‬ﺢ ِﻋﻨ‪‬ـ ‪‬ﺪﻫ‪‬ﺎ‬ ‫ﺖ ﺍﻟﻌ‪‬ـ ‪‬ﺮ ‪‬‬ ‫ﺐ ِﻫ ‪‬ﻲ ِﺣﺠ‪‬ﺎ ‪‬ﺭ ﹲﺓ ‪‬ﺣ ‪‬ﻮ ﹶﻝ ﺍﻟ ﹶﻜ ‪‬ﻌﺒ‪‬ـ ِﺔ‪،‬ﻛﹶﺎ‪‬ﻧ ِ‬ ‫ﺼ ‪‬‬ ‫ﻭ‪‬ﺍﻟ‪‬ﻨ ‪‬‬
‫ﻀﻌ‪‬ﻮ‪‬ﻧ ‪‬ﻪ‬
‫ﺤ ‪‬ﻢ ‪‬ﻭﻳ‪‬ـ ‪‬‬ ‫ﺸ ‪‬ﺮﺣ‪‬ﻮ ﹶﻥ ﺍﻟﻠ ‪‬‬ ‫ﻚ ﺍﻟ ﱠﺬﺑ‪‬ﺎِﺋ ِﺢ‪ ،‬ﻭ‪‬ﻳ ‪‬‬
‫ﺖ ِﺑ ِﺪﻣ‪‬ﺎ ِﺀ ِﺗ ﹾﻠ ‪‬‬
‫ﻀ ‪‬ﺢ ﻣ‪‬ﺎ ﹶﺃﻗﹾﺒ ﹶﻞ ِﻣﻨ‪‬ﻬﺎ ﺇﻟﹶﻰ ﺍﻟ‪‬ﺒ‪‬ﻴ ‪‬‬ ‫ﺍﻟ ﱠﺬﺑ‪‬ﺎِﺋ ‪‬ﺢ‪ ،‬ﻭ‪‬ﻳ‪‬ﻨ ‪‬‬
‫ﺐ‬
‫ﺼ ِ‬ ‫ﻚ ﺍﻟﻨ‪‬ـ ‪‬‬‫ﲔ ﹶﺃ ﹾﻛ ﹶﻞ ﺍﻟ ﱠﺬﺑ‪‬ﺎِﺋ ِﺢ ﺍﻟﺘِﻲ ‪‬ﺗ ‪‬ﻢ ﹶﺫ‪‬ﺑﺤ‪‬ﻬﺎ ِﻋ‪‬ﻨ ‪‬ﺪ ِﺗ ﹾﻠ ‪‬‬ ‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻋﻠﹶﻰ ﺍ ﹸﳌ ‪‬ﺆ ِﻣِﻨ ‪‬‬ ‫ﺤ ‪‬ﺮ ‪‬ﻡ ﺍ ُ‬
‫ﺐ ﹶﻓ ‪‬‬
‫ﺼ ِ‬ ‫‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺸ ‪‬ﺮ ِﻙ ‪.‬‬
‫ﺐ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺼ ِ‬ ‫‪.‬ﻓﹶﺎﻟ ﱠﺬ‪‬ﺑ ‪‬ﺢ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﻼ ﺁﺧ‪‬ـ ‪‬ﺮ‬
‫ﺤﻠﱡﻮ‪‬ﻧﻬ‪‬ﺎ‪ ،‬ﻋ ‪‬ﻤ ﹰ‬
‫ﺴ‪‬ﺘ ِ‬
‫ﺕ ﺍﻟ ﱠﻄﻌ‪‬ﺎ ِﻡ ﺍﻟﺘِﻲ ﻛﹶﺎ ﹶﻥ ﺃ ‪‬ﻫ ﹸﻞ ﺍﳉﹶﺎ ِﻫِﻠ‪‬ﻴ ِﺔ ‪‬ﻳ ‪‬‬‫ﺤ ‪‬ﺮﻣ‪‬ﺎ ِ‬ ‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺇﻟﹶﻰ ‪‬ﻣ ‪‬‬ ‫ﻑﺍُ‬ ‫ﹸﺛ ‪‬ﻢ ﺃﺿ‪‬ﺎ ‪‬‬
‫ِﻣ ‪‬ﻦ ﺃ ‪‬ﻋﻤ‪‬ﺎِﻟ ِﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﻻ ‪‬ﺳِﺘ ﹾﻘﺴ‪‬ﺎ ‪‬ﻡ ﺑِﺎ َﻷ ‪‬ﺯ ﹶﻻ ِﻡ ‪.‬‬
‫‪٢٦٠‬‬
‫ﺏ ‪‬ﻋﹶﻠﻴ‪‬ـ ِﻪ‪):‬‬
‫ﻼﹶﺛ ٍﺔ ﺃ ‪‬ﺣ ‪‬ﺪﻫ‪‬ﺎ ‪‬ﻣ ﹾﻜﺘ‪‬ـﻮ ‪‬‬
‫ﺡ ) ِﺳﻬ‪‬ﺎ ٍﻡ ( ﹶﺛ ﹶ‬
‫ﻭ‪‬ﺍ َﻷ ‪‬ﺯ ﹶﻻ ‪‬ﻡ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪﻫ‪‬ﺎ ) ‪‬ﺯﹶﻟ ‪‬ﻢ (‪ِ ،‬ﻫ ‪‬ﻲ ِﻋﺒ‪‬ﺎ ‪‬ﺭ ﹶﺓ ‪‬ﻋ ‪‬ﻦ ِﻗﺪ‪‬ﺍ ٍ‬
‫ﺐ ‪‬ﻋﻠﹶﻴ ِﻪ ﺷ‪‬ﻲ ٌﺀ ‪ .‬ﹶﻓﺈِﺫﺍ ﺃﺟ‪‬ﺎﹶﻟﻬ‪‬ﺎ ﹶﻓ ﹶﻄﹶﻠ ‪‬ﻊ‬ ‫ﺏ ‪‬ﻋﻠﹶﻴ ِﻪ ‪ ).‬ﹶﻻ ‪‬ﺗ ﹾﻔ ‪‬ﻌ ﹾﻞ ( ‪.‬ﻭﺛﹶﺎِﻟﹸﺜﻬ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻜ‪‬ﺘ ‪‬‬ ‫ﺍ ﹾﻓ ‪‬ﻌ ﹾﻞ ( ‪‬ﻭﺛﹶﺎﻧِﻴﻬ‪‬ﺎ ‪‬ﻣ ﹾﻜﺘ‪‬ﻮ ‪‬‬
‫ﺏ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ) ﺍ ﹾﻓ ‪‬ﻌ ﹾﻞ ( ﹶﻓ ‪‬ﻌ ﹶﻞ‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ ﺍ ﹶﳌ ﹾﻜﺘ‪‬ﻮ ‪‬‬
‫ﺝ ﺍﻟ ‪‬‬ ‫ﺏ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ) ﹶﻻ ‪‬ﺗ ﹾﻔ ‪‬ﻌ ﹾﻞ (‪،‬ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻔ ‪‬ﻌ ﹾﻞ ‪ .‬ﻭِﺇﺫﹶﺍ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ ﺍ ﹶﳌ ﹾﻜﺘ‪‬ﻮ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﷲ ﺍﻻ ‪‬ﺳِﺘﻘﹾـﺴ‪‬ﺎ ‪‬ﻡ ﺑِﺎﻷ ‪‬ﺯ ﹶﻻ ِﻡ‪ ،‬ﻭﻋ‪‬ـ ‪‬ﺪ ‪‬ﻩ‬ ‫ﺴ ‪‬ﻬ ‪‬ﻢ ﺍﻟ ‪‬ﻐ ﹾﻔ ﹸﻞ ِﻣ ‪‬ﻦ ﺍﻟ ِﻜﺘ‪‬ﺎﺑ‪‬ـ ِﺔ ﺃﻋ‪‬ـﺎ ‪‬ﺩ ‪ .‬ﹶﻓﺤ‪‬ـ ‪‬ﺮ ‪‬ﻡ ﺍ ُ‬ ‫ﺝ ﺍﻟ ‪‬‬
‫‪.‬ﻭ‪‬ﺇﺫﹶﺍ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﷲ‪.‬‬ ‫ِﻓﺴ‪‬ﻘﹰﺎ‪،‬ﻭ ‪‬ﺧﺮ‪‬ﻭﺟﹰﺎ ‪‬ﻋ ‪‬ﻦ ﻃﹶﺎ ‪‬ﻋ ِﺔ ﺍ ِ‬
‫ﳋ‪‬ﻴ ‪‬ﺮ ﹶﺓ ﻓِـﻲ‬
‫ﺴﹶﺄﻟﹸﻮ ‪‬ﻩ ﺍ ِ‬
‫ﺨﲑ‪‬ﻭ ‪‬ﻩ ِﺑﹶﺄ ﹾﻥ ‪‬ﻳ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ‪‬ﻩ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺴ‪‬ﺘ ِ‬
‫ﲔ ﺇﺫﹶﺍ ‪‬ﺗ ‪‬ﺮ ‪‬ﺩﺩ‪‬ﻭﺍ ﻓِﻲ ﺃ ‪‬ﻣ ِﺮ ِﻫ ‪‬ﻢ ﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﷲ ﺍ ﹸﳌ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫‪‬ﻭﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺍ ُ‬
‫‪٥٤٦‬‬
‫ﺍ َﻷ ‪‬ﻣ ِﺮ ﺍﻟﺬِﻱ ‪‬ﻳﺮِﻳﺪ‪‬ﻭ ﹶﻥ ‪.‬‬
‫‪ (٤‬ﺍﻹﺳﻼﻡ ﻳﻄﻠﺐ ﻣﻀﻎ ﺍﻟﻄﻌﺎﻡ ﻭﻳﻨﻬﻲ ﻋﻦ ﺃﻛﻞ ﺍﻟﻄﻌﺎﻡ ﺍﳊﺎﺭ ﻭﻳﻜﺮﻩ ﺍﻷﻛـﻞ ﻭﺍﻟـﺸﺮﺏ‬
‫‪٥٤٧‬‬
‫ﻣﺘﻜﺌﹰﺎ‪".‬‬
‫‪٥٤٨‬‬
‫ﺴ ﹸﻜ ‪‬ﻦ "‬
‫ﷲ
‪ ،‬ﻋ ‪‬ﻦ ﹶﺃ ﹾﻛ ِﻞ ﺍﻟ ﱠﻄﻌ‪‬ﺎ ِﻡ ﺍﹾﻟﺤ‪‬ﺎ ‪‬ﺭ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬‬
‫ﺐ ﻗﹶﺎ ﹶﻝ‪ ":‬ﻧﻬ‪‬ﻰ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﺻ ‪‬ﻬ‪‬ﻴ ٍ‬
‫ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬‬
‫ﺤ‪‬ﻴ ﹶﻔ ﹶﺔ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -
-‬ﹶﻻ ﺁ ﹸﻛ ﹸﻞ ‪‬ﻣ‪‬ﺘ ِﻜﺌﹰﺎ « ‪.٥٤٩‬‬
‫ﺖ ﹶﺃﺑ‪‬ﺎ ‪‬ﺟ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻰ ‪‬ﺑ ِﻦ ﺍ َﻷ ﹾﻗ ‪‬ﻤ ِﺮ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﻻ ﺁﻛﻞ ﻣﺘﻜﺌﺎ‪:‬ﻗﺎﻝ ﺍﳋﻄﺎﰊ‪:‬ﳛﺴﺐ ﺃﻛﺜﺮ ﺍﻟﻌﺎﻣﺔ ﺃﻥ ﺍﳌﺘﻜﺊ ﻫﻮ ﺍﳌﺎﺋﻞ ﻋﻠﻰ ﺃﺣـﺪ ﺷـﻘﻴﻪ‪،‬ﻻ‬
‫ﻳﻌﺮﻓﻮﻥ ﻏﲑﻩ ‪،‬ﻭﻛﺎﻥ ﺑﻌﻀﻬﻢ ﻳﺘﺄﻭﻝ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﻄـﺐ‪،‬ﻭﺩﻓﻊ ﺍﻟـﻀﺮﺭ ﻋـﻦ‬
‫ﺍﻟﺒﺪﻥ‪:‬ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻵﻛﻞ ﻣﺎﺋﻼ ﻋﻠﻰ ﺃﺣﺪ ﺷﻘﻴﻪ ﻻ ﻳﻜﺎﺩ ﻳﺴﻠﻢ ﻣـﻦ ﺃﱂ ﻳﻨﺎﻟـﻪ ﰲ ﳎـﺎﺭﻱ‬
‫ﻃﻌﺎﻣﻪ‪،‬ﻓﻼ ﻳﺴﻴﻐﻪ ﻭﻻ ﻳﺴﻬﻞ ﻧﺰﻭﻟﻪ ﺇﱃ ﻣﻌﺪﺗﻪ‪،‬ﻗﺎﻝ ﺍﳋﻄﺎﰊ‪:‬ﻭﻟﻴﺲ ﻣﻌﲎ ]ﺍﳊﺪﻳﺚ[ ﻣﺎ ﺫﻫﺒﻮﺍ‬
‫ﺇﻟﻴﻪ‪،‬ﺇﳕﺎ ﺍﳌﺘﻜﺊ ﻫﺎ ﻫﻨﺎ‪:‬ﻫﻮ ﺍﳌﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﻮﻃﺎﺀ ﺍﻟﺬﻱ ﲢﺘﻪ‪،‬ﻓﻜﻞ ﻣﻦ ﺍﺳﺘﻮﻯ ﻗﺎﻋﺪﺍ ﻋﻠﻰ ﻭﻃﺎﺀ‬
‫ﻓﻬﻮ ﻣﺘﻜﺊ‪،‬ﻭﺍﻻﺗﻜﺎﺀ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﻮﻛﺎﺀ‪،‬ﻭﻫﻮ ﺍﻓﺘﻌـﺎﻝ ﻣﻨـﻪ‪،‬ﻓﺎﳌﺘﻜﺊ ﻫـﻮ ﺍﻟـﺬﻱ ﺃﻭﻛـﺄ‬
‫ﻣﻘﻌﺪﺗﻪ‪،‬ﻭﺷﺪﻫﺎ ﺑﺎﻟﻘﻌﻮﺩ ﻋﻠﻰ ﺍﻟﻮﻃﺎﺀ ﺍﻟﺬﻱ ﲢﺘﻪ‪،‬ﺃﺭﺍﺩ‪:‬ﺃﻧﻪ ﺇﺫﺍ ﺃﻛﻞ ﱂ ﻳﻘﻌﺪ ﻋﻠـﻰ ﺍﻷﻭﻃﺌـﺔ‬
‫ﻭﺍﻟﻮﺳﺎﺋﺪ‪،‬ﻓﻌﻞ ﻣﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﺴﺘﻜﺜﺮ ﻣـﻦ ﺍﻷﻃﻌﻤﺔ‪،‬ﻭﻳﺘﻮﺳـﻊ ﰲ ﺍﻷﻟـﻮﺍﻥ‪،‬ﻭﻟﻜﲏ ﺁﻛـﻞ‬

‫‪ - ٥٤٦‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٦٧٢ / ١) -‬‬

‫‪ - ٥٤٧‬ﺍﻧﻈﺮ ﺇﱃ‪ ،‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ‪٤٣٢-٤٢٧‬‬
‫ﺣﻠﱯ‪ ،‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻃﻌﻤﻪ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ‪،‬ﺹ‪٩١-٨٨‬‬
‫‪ - ٥٤٨‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ ( ٥٥١٦) (٧٤ / ٨) -‬ﺣﺴﻦ ﻟﻐﲑﻩ‬
‫‪ - ٥٤٩‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ٥٣٩٨) -‬‬
‫‪٢٦١‬‬
‫ﻋﻠﻘﺔ‪،‬ﻭﺁﺧﺬ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﺑﻠﻐﺔ‪،‬ﻓﻴﻜﻮﻥ ﻗﻌﻮﺩﻱ ﻣﺴﺘﻮﻓﺰﺍ‪،‬ﻻ ﻣـﺴﺘﻮﻃﻨﺎ‪،‬ﻓﻘﺪ ﺭﻭﻱ ﺃﻧـﻪ ‪-
-‬‬
‫‪٥٥٠‬‬
‫»ﻛﺎﻥ ﻳﺄﻛﻞ ﻣﻘﻌﻴﺎ«‪،‬ﻭﻳﻘﻮﻝ‪:‬ﺃﻧﺎ ﻋﺒﺪ ﺁﻛﻞ ﻛﻤﺎ ﻳﺄﻛﻞ ﺍﻟﻌﺒﺪ«‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺩﺱ‪:‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺒﺪﻧﻴﺔ ﻭﺁﺩﺍﺏ ﺍﻟﻨﻮﻡ ‪:‬‬
‫ﺇ ﱠﻥ ﺍﻹﺳﻼﻡ ﺩﻋﺎ ﺇﱃ ﺭﺍﺣﺔ ﺍﳉﺴﻢ ﺭﺍﺣﺔ ﺑﺎﻟﻨﻮﻡ ﻭﻗﺘﹰﺎ ﻛﺎﻓﻴﹰﺎ‪،‬ﻭﺑﻌﺪ ﺍﻟﻌﻨﺎﺀ ﻭﺍﻟﻜﺪ ﰲ ﺍﻟﻨﻬﺎﺭ‪.‬‬
‫ﻭﻓﻮﺍﺋﺪ ﺍﻟﻨﻮﻡ ﻋﺪﻳﺪﺓ ﻣﻨﻬﺎ ‪:‬‬
‫‪ (١‬ﺳﻜﻮﻥ ﺍﳉﻮﺍﺭﺡ ﻭﺇﺭﺍﺣﺘﻬﺎ ﳑﺎ ﻳﻌﺮﺽ ﳍﺎ ﻣﻦ ﺍﻟﺘﻌﺐ‪.‬‬
‫‪ (٢‬ﻫﻀﻢ ﺍﻟﻐﺬﺍﺀ‪.‬‬
‫‪ (٣‬ﻋﻼﺝ ﺍﻟﻘﻠﻖ ‪.‬‬
‫ﻓﺎﻟﻨﻮﻡ ﻣﻦ ﺃﻋﻈﻢ ﺍﻷﻣﻮﺭ ﺃﳘﻴﺔ ﰲ ﺣﻴﺎﺓ ﺍﻟﻄﻔﻞ ‪،‬ﻓﻬﻮ ﻣﻬﻢ ﻟﻪ ﺣﱴ ﻳﻨﻤﻮ ﺣﻴـﺚ ﺇﻥ ﻫﺮﻣـﻮﻥ‬
‫ﺍﻟﻨﻤﻮ ﻻ ﻳﻔﺮﺯ ﺇﻻ ﺑﻌﺪ ﺗﻘﺮﻳﺒﹰﺎ ﲬﺲ ﺳﺎﻋﺎﺕ ﻣﻦ ﺍﻟﻨﻮﻡ ﺍﳌﺘﻮﺍﺻﻞ ﺍﻟﻌﻤﻴﻖ‪،‬ﻭﻗﺪ ﺣﺾ ﺍﻹﺳـﻼﻡ‬
‫ﻋﻨﺪ ﺍﻟﻨﻮﻡ ﺃﻥ ﻳﻨﺎﻡ ﺍﻟﻔﺮﺩ ﻋﻠﻰ ﺍﳉﺎﻧﺐ ﺍﻷﳝﻦ‪،‬ﻭﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﺍﻛﺘﺸﻒ ﺍﻷﳘﻴﺔ ﺍﻟﻜﺒﲑﺓ ﻟﻠﺠﺴﻢ‬
‫ﻋﻨﺪ ﻧﻮﻣﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﳉﺎﻧﺐ‪،‬ﻓﻠﻨﺤﺮﺹ ﻋﻠﻰ ﻧﻮﻡ ﺃﻃﻔﺎﻟﻨﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﳉﺎﻧﺐ‪.‬‬
‫ﻭﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻌﻠﻤﻪ ﺍﻷﺩﻋﻴﺔ ﺍﻟﻮﺍﺭﺩﺓ ﻋﻦ ﺍﻟﻨﱯ –
– ﰲ ﺍﻷﺫﻛﺎﺭ ﻗﺒﻞ ﺍﻟﻨﻮﻡ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﹶﺃ ﱠﻥ‬
‫ﺾ ِﺑﻬ‪‬ـﺎ‬ ‫ﷲ
ﻗﹶﺎ ﹶﻝ‪ِ:‬ﺇﺫﹶﺍ ﹶﺃﻭ‪‬ﻯ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ِﺇﻟﹶﻰ ِﻓ ‪‬ﺮﺍﺷِـ ِﻪ ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﺄﺧ‪‬ـ ﹾﺬ ﺩ‪‬ﺍ ِﺧﻠﹶـ ﹶﺔ ِﺇﺯ‪‬ﺍ ‪‬ﺭ ‪‬ﻩ‪،‬ﹶﻓ ﹾﻠﻴ‪‬ـ‪‬ﻨ ﹸﻔ ‪‬‬
‫‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﺠ ‪‬ﻊ‬‫ﻀ ﹶﻄ ِ‬ ‫ﺴﻤ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ‪،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ‪‬ﺪﺭِﻱ ﻣ‪‬ﺎ ‪‬ﺧﹶﻠ ﹶﻔ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻩ ‪‬ﻋﻠﹶﻰ ِﻓﺮ‪‬ﺍﺷِـ ِﻪ‪ ،‬ﻭِﺇﺫﹶﺍ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﹶﺃ ﹾﻥ ﻳ‪‬ـ ‪‬‬ ‫ِﻓﺮ‪‬ﺍ ‪‬ﺷ ‪‬ﻪ‪ ،‬ﻭ‪‬ﻳ ‪‬‬
‫ﻚ ﹶﺃ ‪‬ﺭﹶﻓﻌ‪‬ـ ‪‬ﻪ‪ِ،‬ﺇ ﹾﻥ‬
‫ﺖ ‪‬ﺟ‪‬ﻨﺒِﻲ‪ ،‬ﻭﺑِـ ‪‬‬ ‫ﺿ ‪‬ﻌ ‪‬‬‫ﻚ ‪‬ﻭ ‪‬‬ ‫ﻚ ‪‬ﺭ‪‬ﺑﻲ‪ِ،‬ﺑ ‪‬‬ ‫ﺠ ‪‬ﻊ ‪‬ﻋﻠﹶﻰ ِﺷ ﱢﻘ ِﻪ ﺍ َﻷ‪‬ﻳ ‪‬ﻤ ‪‬ﻦ‪ ،‬ﻭﹾﻟ‪‬ﻴ ﹸﻘ ﹾﻞ‪ :‬ﺳ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬‬ ‫ﻀ ﹶﻄ ِ‬‫ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬‬
‫‪٥٥١‬‬
‫ﲔ‪.‬‬ ‫ﺤ ‪‬‬ ‫ﺖ ِﺑ ِﻪ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ‪‬ﻙ ﺍﻟﺼ‪‬ﺎِﻟ ِ‬
‫ﺖ ‪‬ﻧ ﹾﻔﺴِﻲ ﻓﹶﺎ ﹾﻏ ِﻔ ‪‬ﺮ ﹶﻟﻬ‪‬ﺎ‪ ،‬ﻭِﺇ ﹾﻥ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠ‪‬ﺘﻬ‪‬ﺎ ﻓﹶﺎ ‪‬ﺣ ﹶﻔ ﹾﻈﻬ‪‬ﺎ ِﺑﻤ‪‬ﺎ ‪‬ﺣ ِﻔ ﹾﻈ ‪‬‬
‫ﺴ ﹾﻜ ‪‬‬ ‫ﹶﺃ ‪‬ﻣ ‪‬‬
‫ﻚ ﹶﻓ‪‬ﺘ ‪‬ﻮﺿ‪‬ـ ﹾﺄ ‪‬ﻭﺿ‪‬ـﻮ َﺀ ‪‬ﻙ‬ ‫ﺠ ‪‬ﻌ ‪‬‬ ‫ﻀ‪‬‬ ‫ﺖ ﻣ‪‬ـ ‪‬‬ ‫ﺏ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ِ » -
-‬ﺇﺫﹶﺍ ﹶﺃ‪‬ﺗ‪‬ﻴ ‪‬‬ ‫ﻭ ‪‬ﻋ ِﻦ ﺍﹾﻟ‪‬ﺒﺮ‪‬ﺍ ِﺀ ‪‬ﺑ ِﻦ ﻋ‪‬ﺎ ِﺯ ٍ‬
‫ﺖ ﹶﺃ ‪‬ﻣﺮِﻯ‬ ‫ﺿ ‪‬‬
‫ﻚ‪ ،‬ﻭﹶﻓ ‪‬ﻮ ‪‬‬‫ﺖ ‪‬ﻭ ‪‬ﺟﻬِﻰ ِﺇﹶﻟ‪‬ﻴ ‪‬‬‫ﻚ ﺍ َﻷ‪‬ﻳ ‪‬ﻤ ِﻦ‪،‬ﹸﺛ ‪‬ﻢ ﹸﻗ ِﻞ ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺳﹶﻠ ‪‬ﻤ ‪‬‬ ‫ﺠ ‪‬ﻊ ‪‬ﻋﻠﹶﻰ ِﺷ ﱢﻘ ‪‬‬ ‫ﺿ ﹶﻄ ِ‬
‫ﻼ ِﺓ‪،‬ﹸﺛ ‪‬ﻢ ﺍ ‪‬‬‫ﺼﹶ‬‫ﻟِﻠ ‪‬‬
‫ﻚ‪،‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ‬
‫ﻚ ِﺇ ﱠﻻ ِﺇﹶﻟﻴ‪‬ـ ‪‬‬
‫ﺠﹶﺄ ‪‬ﻭ ﹶﻻ ‪‬ﻣ‪‬ﻨﺠ‪‬ﺎ ِﻣﻨ‪‬ـ ‪‬‬ ‫ﻚ‪ ،‬ﹶﻻ ‪‬ﻣ ﹾﻠ ‪‬‬ ‫ﻚ‪ ،‬ﺭ ﹾﻏ‪‬ﺒ ﹰﺔ ‪‬ﻭ ‪‬ﺭ ‪‬ﻫ‪‬ﺒ ﹰﺔ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺕ ﹶﻇ ‪‬ﻬﺮِﻯ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺠ ﹾﺄ ‪‬‬
‫ﻚ‪ ،‬ﻭﹶﺃﹾﻟ ‪‬‬
‫ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺖ ‪‬ﻋﻠﹶـﻰ‬ ‫ﻚ ﹶﻓﹶﺄﻧ‪‬ـ ‪‬‬ ‫ﺖ ِﻣ ‪‬ﻦ ﹶﻟ‪‬ﻴﹶﻠﺘِـ ‪‬‬
‫ﺖ ‪.‬ﹶﻓِﺈ ﹾﻥ ‪‬ﻣ ‪‬‬ ‫ﻚ ﺍﻟﺬﻱ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠ ‪‬‬ ‫ﺖ‪ ،‬ﻭِﺑ‪‬ﻨِﺒ‪‬ﻴ ‪‬‬‫ﻚ ﺍﻟﺬﻱ ﹶﺃ‪‬ﻧ ‪‬ﺰﹾﻟ ‪‬‬‫ﺖ ِﺑ ِﻜﺘ‪‬ﺎِﺑ ‪‬‬‫ﺁ ‪‬ﻣ‪‬ﻨ ‪‬‬

‫‪ - ٥٥٠‬ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳﻮﻝ ‪(٣٩٤ / ٧) -‬‬

‫‪ - ٥٥١‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٥٥٣٤) (٣٤٤ / ١٢) -‬ﺻﺤﻴﺢ‬
‫‪٢٦٢‬‬
‫ﺖ » ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ‬
‫ﺍﹾﻟ ِﻔ ﹾﻄ ‪‬ﺮ ِﺓ‪،‬ﻭ‪‬ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻠ ‪‬ﻬ ‪‬ﻦ ﺁ ِﺧ ‪‬ﺮ ﻣ‪‬ﺎ ‪‬ﺗ‪‬ﺘ ﹶﻜﱠﻠ ‪‬ﻢ ِﺑ ِﻪ « ‪.‬ﻗﹶﺎ ﹶﻝ ﹶﻓ ‪‬ﺮ ‪‬ﺩ ‪‬ﺩ‪‬ﺗﻬ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﺑﹶﻠ ‪‬ﻐ ‪‬‬
‫‪٥٥٢‬‬
‫ﺖ«‪.‬‬
‫ﻚ ﺍﻟﺬﻱ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠ ‪‬‬
‫ﻚ ‪.‬ﻗﹶﺎ ﹶﻝ » ﹶﻻ‪ ،‬ﻭ‪‬ﻧِﺒ‪‬ﻴ ‪‬‬
‫ﺖ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮِﻟ ‪‬‬
‫ﺖ « ‪.‬ﹸﻗ ﹾﻠ ‪‬‬
‫ﻚ ﺍﻟﺬﻱ ﹶﺃ‪‬ﻧ ‪‬ﺰﹾﻟ ‪‬‬
‫ﺖ ِﺑ ِﻜﺘ‪‬ﺎِﺑ ‪‬‬
‫ﺁ ‪‬ﻣ‪‬ﻨ ‪‬‬
‫ﻭﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺮﺷﺪ ﺃﺑﻨﺎﺀﻧﺎ ﺇﱃ ﺑﻌﺾ ﺍﻷﻣﻮﺭ ﺍﳍﺎﻣﺔ ‪:‬‬
‫‪ (١‬ﺃﻥ ﳚﻌﻞ ﻟﻨﻔﺴﻪ ﻣﻮﻋﺪﹰﺍ ﺛﺎﺑﺘﹰﺎ ﻳﺬﻫﺐ ﺇﱃ ﺍﻟﻨﻮﻡ‪.‬‬
‫‪ (٢‬ﻻ ﻳﺄﻛﻞ ﺃﻭ ﻳﺸﺮﺏ ﻗﺒﻞ ﺍﻟﻨﻮﻡ ﻣﺒﺎﺷﺮﻩ ﻭﺧﺎﺻﺔ ﺍﻟﺸﺎﻱ‪،‬ﻭﺍﻟﻠﺤﻮﻡ ﳌﺎ ﺗﺆﺩﻱ ﺇﱃ ﺍﻟﺘﺨﻤﺔ‪.٥٥٣‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺑﻊ‪:‬ﺍﻫﺘﻤﺎﻡ ﺍﻷﻃﻔﺎﻝ ﺑﺎﻟﻨﻈﺎﻓﺔ ‪:‬‬
‫" ﻟﻘﺪ ﻋﲏ ﺍﻹﺳﻼﻡ ﺑﺎﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﻨﻈﺎﻓﺔ ﻋﻨﺎﻳﺔ ﺑﺎﻟﻐﺔ ﻷﻥ ﺍﻟﻨﻈﺎﻓﺔ ﺇﺣﺪﻯ ﺍﻟﻌﻨﺎﺻـﺮ ﺍﳌﻬﻤـﺔ ﰲ‬
‫ﺗﻜﻮﻳﻦ ﺍﳉﺎﻧﺐ ﺍﻟﺼﺤﻲ ‪،‬ﻭﲡﻌﻞ ﺍﻹﻧﺴﺎﻥ ﲟﺄﻣﻦ ﻣﻦ ﺍﻟﺘﻠﻮﺙ ﺑﺎﻷﻣﺮﺍﺽ ﺍﻟـﺴﺎﺭﻳﺔ ﻭﺍﻷﻭﺑﺌـﺔ‬
‫ﺍﻟﻔﺘ‪‬ﺎﻛﺔ‪.‬‬
‫ﺠ ‪‬ﺮ )‪] (٥‬ﺍﳌﺪﺛﺮ‪{ [٥ - ٤:‬‬ ‫ﻚ ﹶﻓ ﹶﻄ ‪‬ﻬ ‪‬ﺮ )‪ (٤‬ﻭ‪‬ﺍﻟ ‪‬ﺮ ‪‬ﺟ ‪‬ﺰ ﻓﹶﺎ ‪‬ﻫ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻭِﺛﻴ‪‬ﺎ‪‬ﺑ ‪‬‬
‫ﺤ ‪‬ﻖ ِﺑﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨﺠ‪‬ﺎ ‪‬ﺳ ِﺔ‬
‫ﻚ ﺑِﺎﳌﹶﺎ ِﺀ ِﻣﻤ‪‬ﺎ ﹶﻟ ِ‬
‫ﻚ‪ ،‬ﻭ ﹶﻃ ‪‬ﻬ ‪‬ﺮ ِﺛﻴ‪‬ﺎ‪‬ﺑ ‪‬‬
‫ﺻِﻠ ‪‬ﺢ ‪‬ﻋ ‪‬ﻤﹶﻠ ‪‬‬ ‫ﺏ‪ ،‬ﻭﹶﺃ ‪‬‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍﻟ ﱡﺬﻧ‪‬ﻮ ِ‬
‫ﺴ ‪‬‬ ‫ﻱ ﹶﻃ ‪‬ﻬ ‪‬ﺮ ‪‬ﻧ ﹾﻔ ‪‬‬
‫ﹶﺃ ‪‬‬
‫‪٥٥٤‬‬
‫ﺏ ﺍﻟﻨ‪‬ﺎ ِﺭ ﻓِﻲ ﺍﻵ ِﺧ ‪‬ﺮ ِﺓ ‪.‬‬ ‫ﻚ ِﺇﻟﹶﻰ ‪‬ﻋﺬﹶﺍ ِ‬
‫ﺻﹸﻠ ‪‬‬
‫ﺻﻨ‪‬ﺎ ِﻡ‪ ،‬ﻭﹶﺃ ﹾﻗِﻠ ‪‬ﻊ ‪‬ﻋ ِﻦ ﺍ ﹶﳌﻌ‪‬ﺎﺻِﻲ ﺍﻟﺘِﻲ ﺗ‪‬ﻮ ِ‬
‫‪.‬ﻭ‪‬ﺍ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ﹶﺓ ﺍ َﻷ ‪‬‬
‫ﻭﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻐﺮﺱ ﰲ ﺃﻃﻔﺎﻟﻨﺎ ﺣﺐ ﺍﻟﻨﻈﺎﻓﺔ ﻭﻧﺸﻌﺮﻫﻢ ﺑﺄﳘﻴﺘﻬﺎ ﺍﻟﻜﺒﲑﺓ‪.‬ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ﺳ‪‬ـ ‪‬ﻌ ٍﺪ‬
‫‪٥٥٥‬‬
‫ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ
‪ ":‬ﺗ‪‬ﻨ ﱠﻈﻔﹸﻮﺍ "‬
‫ﺐ‬
‫ﺐ ‪‬ﻳﺤِـ ‪‬‬ ‫ﺐ‪،‬ﻳﻘﹸﻮ ﹸﻝ‪ِ:‬ﺇ ﱠﻥ ﺍﻟﻠﱠـ ‪‬ﻪ ﻃِﻴـ ‪‬‬ ‫ﺴ‪‬ﻴ ِ‬ ‫ﺖ ‪‬ﺳﻌِﻴ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟﻤ‪‬ـ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﺻ‪‬ﺎِﻟ ِﺢ ‪‬ﺑ ِﻦ ‪‬ﺣﺴ‪‬ﺎ ﹶﻥ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺐ ﺍﹾﻟﺠ‪‬ﻮ ‪‬ﺩ‪،‬ﹶﻓ‪‬ﻨ ﱢﻈﻔﹸـﻮﺍ ﹶﺃ ﹾﻓﻨ‪‬ـﺎ َﺀ ﹸﻛ ‪‬ﻢ‬ ‫ﺐ ﺍﹾﻟ ﹶﻜ ‪‬ﺮ ‪‬ﻡ‪ ،‬ﺟﻮ‪‬ﺍ ‪‬ﺩ ‪‬ﻳﺤِـ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﺐ ﺍﻟ‪‬ﻨﻈﹶﺎﹶﻓ ﹶﺔ‪ ،‬ﹶﻛ ِﺮ ‪‬ﱘ ‪‬ﻳ ِ‬
‫ﺤ ‪‬‬ ‫ﻒ ‪‬ﻳ ِ‬
‫ﺐ‪،‬ﻧﻈِﻴ ‪‬‬ ‫ﺍﻟﻄﱢﻴ ‪‬‬
‫ﻚ‬‫ﺕ ﹶﺫﻟِـ ‪‬‬ ‫ﻑ ﻓِﻲ ﺩ‪‬ﻭ ِﺭﻫ‪‬ﺎ‪،‬ﻗﹶﺎ ﹶﻝ ﺧ‪‬ﺎﻟِـ ‪‬ﺪ‪:‬ﻓﹶـ ﹶﺬ ﹶﻛ ‪‬ﺮ ‪‬‬ ‫ﺠ ‪‬ﻤ ‪‬ﻊ ﺍ َﻷ ﹾﻛﻨ‪‬ﺎ ‪‬‬‫ﺸ‪‬ﺒﻬ‪‬ﻮﺍ ﺑِﺎﹾﻟ‪‬ﻴﻬ‪‬ﻮ ِﺩ ‪‬ﺗ ‪‬‬
‫‪‬ﻭﺳ‪‬ﺎﺣ‪‬ﺎِﺗ ﹸﻜ ‪‬ﻢ‪،‬ﻭ‪‬ﻻ ‪‬ﺗ ‪‬‬
‫ﺴﻤ‪‬ﺎ ٍﺭ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨِﻲ ِﺑ ِﻪ ﻋ‪‬ﺎ ِﻣ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ‪‬ﺳ ‪‬ﻌ ٍﺪ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ
‪،‬ﺇِﻻ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪:‬ﻧ ﱢﻈﻔﹸﻮﺍ‬
‫ِﻟ ‪‬ﻤﻬ‪‬ﺎ ِﺟ ِﺮ ‪‬ﺑ ِﻦ ِﻣ ‪‬‬
‫‪٥٥٦‬‬
‫ﹶﺃ ﹾﻓِﻨ‪‬ﻴ‪‬ﺘ ﹸﻜ ‪‬ﻢ"‬

‫‪ - ٥٥٢‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ٢٤٧) -‬‬

‫‪ - ٥٥٣‬ﺍﻧﻈﺮ ﺇﱃ‪ ،‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪ ،٤٣٣- ٤٣٢‬ﺣﻠﱯ‪ ،‬ﻋﺒﺪ‬
‫ﺍ‪‬ﻴﺪ ﻃﻌﻤﻪ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ‪،‬ﺹ ‪٩٢‬‬
‫‪ - ٥٥٤‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٥٣٧٧ / ١) -‬‬
‫‪ - ٥٥٥‬ﺍﻟ ‪‬ﺰ ‪‬ﻫ ‪‬ﺪ ِﻟ ‪‬ﻮﻛِﻴ ٍﻊ )‪ ( ٢٨٨‬ﺻﺤﻴﺢ ﻣﺮﺳﻞ‬
‫‪ - ٥٥٦‬ﻣﺴﻨﺪ ﺃﰊ ﻳﻌﻠﻰ ﺍﳌﻮﺻﻠﻲ)‪ (٧٩١‬ﻓﻴﻪ ﺿﻌﻒ‬
‫‪٢٦٣‬‬
 ‫ﻭﻣﻦ ﻭﺍﺟﺐ ﺍﳌﺮﺑﲔ ﺃﻥ ﻳﻌﻠﻤﻮﺍ ﺃﻭﻻﺩﻫﻢ ﺃﻥ ﺍﻟﻨﻈﺎﻓﺔ ﻧﻮﻋﺎﻥ ‪:‬‬
‫ﺃ( ﻧﻈﺎﻓﺔ ﺍﻟﺴﺮﺍﺋﺮ‪:‬ﻭﺗﺘﻤﺜﻞ ﰲ ﺗﻄﻬﲑ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺼﺪﺭ ﻣﻦ ﺍﻷﺧﻼﻕ ﺍﳌﺬﻣﻮﻣﺔ ﻣﺜـﻞ ﺍﻟﻜـﺬﺏ‬
‫ﻭﺍﳊﻘﺪ ﻭﺍﳊﺴﺪ ‪.‬‬
‫ﺏ( ﻧﻈﺎﻓﺔ ﺍﻟﻈﺎﻫﺮ‪:‬ﻣﺜﻞ ﻧﻈﺎﻓﺔ ﺍﳉﺴﻢ ﺑﺎﻻﻏﺘﺴﺎﻝ ﻭﺗﻘﻠﻴﻢ ﺍﻷﻇﺎﻓﺮ ﻭﺍﳊﻠﻖ ﻭﻧﻈﺎﻓـﺔ ﺍﻟﺜـﻮﺏ‬
‫‪٥٥٧‬‬
‫ﻭﻧﻈﺎﻓﺔ ﺍﻷﺳﻨﺎﻥ ‪".‬‬
‫ﺏ ‪‬ﻭِﺇ ‪‬ﻋﻔﹶـﺎ ُﺀ‬‫ﺺ ﺍﻟـﺸ‪‬ﺎ ِﺭ ِ‬ ‫ﺸ ‪‬ﺮ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِﻔ ﹾﻄ ‪‬ﺮ ِﺓ‪:‬ﻗﹶـ ‪‬‬ ‫ﺖ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ »: -
-‬ﻋ ‪‬‬ ‫ﺸ ﹶﺔ ﻗﹶﺎﹶﻟ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﻂ‪ ،‬ﻭ ‪‬ﺣﻠﹾـ ‪‬ﻖ‬‫ﻒ ﺍ ِﻹ‪‬ﺑ ِ‬ ‫ﺴ ﹸﻞ ﺍﹾﻟ‪‬ﺒﺮ‪‬ﺍ ِﺟ ِﻢ ‪‬ﻭ‪‬ﻧ‪‬ﺘ ‪‬‬
‫ﺺ ﺍ َﻷ ﹾﻇﻔﹶﺎ ِﺭ‪ ،‬ﻭ ﹶﻏ ‪‬‬‫ﻕ ﺑِﺎﹾﻟﻤ‪‬ﺎ ِﺀ‪ ،‬ﻭﹶﻗ ‪‬‬
‫ﺴﻮ‪‬ﺍ ‪‬ﻙ ﻭ‪‬ﺍ ِﻻ ‪‬ﺳِﺘ‪‬ﻨﺸ‪‬ﺎ ‪‬‬
‫ﺤ‪‬ﻴ ِﺔ‪،‬ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺍﻟﱢﻠ ‪‬‬
‫‪٥٥٨‬‬
‫ﻀ ﹶﺔ‪.‬‬
‫ﻀ ‪‬ﻤ ‪‬‬
‫ﺖ ﺍﹾﻟﻌ‪‬ﺎ ِﺷ ‪‬ﺮ ﹶﺓ ِﺇ ﱠﻻ ﹶﺃ ﹾﻥ ‪‬ﺗﻜﹸﻮ ﹶﻥ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺐ‪ :‬ﻭﻧ‪‬ﺴِﻴ ‪‬‬
‫ﺼ ‪‬ﻌ ‪‬‬‫ﺹ ﺍﹾﻟﻤ‪‬ﺎ ِﺀ «‪.‬ﻗﹶﺎ ﹶﻝ ‪‬ﻣ ‪‬‬‫ﺍﹾﻟﻌ‪‬ﺎ‪‬ﻧ ِﺔ ﻭ‪‬ﺍ‪‬ﻧِﺘﻘﹶﺎ ‪‬‬
‫ﺍﻧﺘﻘﺎﺹ ﺍﳌﺎﺀ‪:‬ﺃﺭﺍﺩ ﺍﻧﺘﻘﺎﺹ ﺍﻟﺒﻮﻝ ﺑﺎﳌﺎﺀ ﺇﺫﺍ ﻏﺴﻞ ﺍﳌﺬﺍﻛﲑ ﺑﻪ‪،‬ﻭﻗﻴﻞ‪:‬ﻫﻮ ﺍﻻﻧﺘﻀﺎﺡ ﺑﻪ‪.‬‬
‫ﺍﻟﱪﺍﺟﻢ‪:‬ﺍﻟﻌﻘﺪ ﺍﻟﱴ ﰱ ﻇﻬﻮﺭ ﺍﻷﺻﺎﺑﻊ ﳚﺘﻤﻊ ﻓﻴﻬﺎ ﺍﻟﻮﺳﺦ ﻭﺍﺣﺪ‪‬ﺎ ﺑﺮﲨﺔ‬
‫ﺏ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ‬
‫ﺨﻄﱠﺎ ِ‬
‫ﺕ ﹶﻟ‪‬ﻴﹶﻠ ٍﺔ ﺑِﺎﹾﻟ ‪‬ﻌﺸ‪‬ﺎ ِﺀ‪ ،‬ﹶﻓﺠ‪‬ﺎ َﺀ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﷲ
ﺫﹶﺍ ‪‬‬
‫ﺱ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ‪‬ﻋ‪‬ﺘ ‪‬ﻢ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﻭ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﷲ
‪‬ﻭ ‪‬ﺭﹾﺃ ‪‬ﺳ ‪‬ﻪ ‪‬ﻳ ﹾﻘ ﹸﻄ ‪‬ﺮ ﻣ‪‬ﺎ ًﺀ ‪‬ﻭﻫ‪‬ـ ‪‬ﻮ‬ ‫ﺝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﺨ ‪‬ﺮ ‪‬‬
‫ﻼ ﹶﺓ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﺭﹶﻗ ‪‬ﺪ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ُﺀ ﻭ‪‬ﺍﹾﻟ ِﻮﹾﻟﺪ‪‬ﺍ ﹸﻥ‪،‬ﹶﻓ ‪‬‬‫ﺼﹶ‬ ‫ﷲ ﺍﻟ ‪‬‬ ‫‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫‪٥٥٩‬‬
‫ﻼ ﹶﺓ‪.‬‬
‫ﺼﹶ‬‫ﺼﻠﱡﻮﺍ ‪‬ﻫ ِﺬ ِﻩ ﺍﻟ ‪‬‬
‫ﲔ ﹶﻟﹶﺄ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫‪‬ﻳﻘﹸﻮ ﹸﻝ‪:‬ﹶﻟ ‪‬ﻮ ﹶﻻ ﹶﺃ ﹾﻥ ﹶﺃ ‪‬ﺷ ‪‬ﻖ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤﺆ‪ِ ‬ﻣِﻨ ‪‬‬
‫ﻓﻔﻲ ﺍﻟﺴﻮﺍﻙ ﻓﻮﺍﺋﺪ ﻣﻨﻬﺎ ‪:‬‬
‫)‪" (١‬ﻧﻈﺎﻓﺔ ﺍﻷﺳﻨﺎﻥ ﺑﺈﺯﺍﻟﺔ ﺍﻟﻌﻮﺍﻟﻖ ﺑﻴﻨﻬﺎ ‪.‬‬
‫‪٥٦٠‬‬
‫)‪ (٢‬ﺗﻘﻮﻳﺔ ﺍﻟﻠﺜﺔ "‬
‫ﻭﻧﻌﻠﻤﻪ ﺍﻻﺳﺘﻨﺠﺎﺀ ﻭﺃﳘﻴﺘﻪ‪،‬ﻭﺃﻳﻀﹰﺎ ﻧﻌﻠﻢ ﺃﻃﻔﺎﻟﻨﺎ ﺑﻌﺾ ﺍﻵﺩﺍﺏ ﻋﻨﺪ ﻗﻀﺎﺀ ﺍﳊﺎﺟﺔ ﻣﻨﻬﺎ ‪:‬‬
‫‪ " (١‬ﺃﻥ ﻳﺪﺧﻞ ﺍﻟﻄﻔﻞ ﺍﳊﻤﺎﻡ ﺑﺮﺟﻠﻪ ﺍﻟﻴﺴﺮﻯ ﻭﳜﺮﺝ ﻣﻨﻪ ﺑﺮﺟﻠﻪ ﺍﻟﻴﻤﲎ‬
‫‪٥٦١‬‬
‫‪ (٢‬ﺃﻥ ﻳﻘﻮﻝ ﺩﻋﺎﺀ ﺩﺧﻮﻝ ﺍﳌﺮﺣﺎﺽ ‪،‬ﻭﺩﻋﺎﺀ ﺍﳋﺮﻭﺝ ﻣﻨﻪ "‬

‫‪ - ٥٥٧‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ ‪ .٤٤١-٤٣٦‬ﺣﻠﱯ‪ ،‬ﻋﺒـﺪ ﺍ‪‬ﻴـﺪ‬
‫ﻃﻌﻤﻪ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ‪،‬ﺹ ‪٩٨-٩٥‬‬
‫‪ - ٥٥٨‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٦٢٧) -‬‬
‫‪ - ٥٥٩‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (١٥٣٣) (٤٠٠ / ٤) -‬ﺻﺤﻴﺢ‬
‫‪ - ٥٦٠‬ﲰﻴﺢ ﺃﺑﻮ ﻣﻐﻠﻲ ﻭﺁﺧﺮﻭﻥ‪،‬ﺗﺮﺑﻴﺔ ﺍﻟﻄﻔﻞ ﰲ ﺍﻹﺳﻼﻡ‪،‬ﺹ‪٦٩‬‬
‫‪ - ٥٦١‬ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻄﻴﺐ‪،‬ﺯﻫﺪﻱ ﳏﻤﺪ ﻋﻴﺪ‪ ،‬ﺗﺮﺑﻴﺔ ﺍﻟﻄﻔﻞ ﰲ ﺍﻹﺳﻼﻡ‪،‬ﺹ‪٨١‬‬
‫‪٢٦٤‬‬
‫ﻼ َﺀ ﻗﹶﺎ ﹶﻝ‬
‫ﺨﹶ‬‫ﺖ ﹶﺃ‪‬ﻧﺴ‪‬ﺎ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﻛﹶﺎ ﹶﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ِ -
-‬ﺇﺫﹶﺍ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ﺍﹾﻟ ‪‬‬
‫ﺐ ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺻ ‪‬ﻬ‪‬ﻴ ٍ‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﹾﻟ ‪‬ﻌﺰِﻳ ِﺰ ‪‬ﺑ ِﻦ ‪‬‬
‫ﺚ «‪. ٥٦٢‬‬ ‫ﺨﺒ‪‬ﺎِﺋ ِ‬ ‫ﺚ ﻭ‪‬ﺍﹾﻟ ‪‬‬‫ﺨ‪‬ﺒ ِ‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫» ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ِ ‬ﺇﻧ‪‬ﻰ ﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬‬
‫ﺴ ِﻤ ‪‬ﻌ‪‬ﺘﻬ‪‬ﺎ ‪‬ﺗﻘﹸﻮ ﹸﻝ‪:‬ﻛﹶﺎ ﹶﻥ‬
‫ﺸ ﹶﺔ‪،‬ﹶﻓ ‪‬‬
‫ﺖ ‪‬ﻋﻠﹶﻰ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﺖ ﹶﺃﺑِﻲ ‪‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﺩ ‪‬ﺧ ﹾﻠ ‪‬‬ ‫ﻒ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ‪‬ﺑ ‪‬ﺮ ‪‬ﺩ ﹶﺓ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫‪٥٦٣‬‬
‫ﻚ‪.‬‬
‫ﻼ ِﺀ ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻏ ﹾﻔﺮ‪‬ﺍ‪‬ﻧ ‪‬‬
‫ﺨﹶ‬‫ﺝ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫ﷲ
‪ِ،‬ﺇﺫﹶﺍ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﺐ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ِﺇﻟﹶـﻰ‬ ‫ﷲ
‪ِ:‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ِﻣﹾﺜ ﹸﻞ ﺍﹾﻟﻮ‪‬ﺍِﻟ ِﺪ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ﹶﺫ ‪‬ﻫ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﻼﺛﹶـ ِﺔ‬
‫ﺐ ِﺑ‪‬ﻴﻤِﻴﻨِـ ِﻪ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﻳ‪‬ـ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ِﺑﹶﺜ ﹶ‬ ‫ﺴ‪‬ﺘ ِﻄ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬ﺪِﺑ ‪‬ﺮ ‪‬ﻫﺎ‪ ،‬ﻭ ﹶﻻ ﻳ‪‬ـ ‪‬‬
‫ﺴ‪‬ﺘ ﹾﻘِﺒ ِﻞ ﺍﹾﻟ ِﻘ‪‬ﺒﹶﻠ ﹶﺔ‪ ،‬ﻭ ﹶﻻ ﻳ‪‬ـ ‪‬‬
‫ﻼ ‪‬ﻳ ‪‬‬
‫ﻂ ﹶﻓ ﹶ‬
‫ﺍﹾﻟﻐ‪‬ﺎِﺋ ِ‬
‫‪٥٦٤‬‬
‫ﺙ‪،‬ﻭ‪‬ﺍﻟ ‪‬ﺮ ‪‬ﻣ ِﺔ‪.‬‬
‫ﹶﺃ ‪‬ﺣﺠ‪‬ﺎ ٍﺭ‪ ،‬ﻭ‪‬ﻳ‪‬ﻨﻬ‪‬ﻰ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬ﺮ ‪‬ﻭ ِ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻣﻦ‪:‬ﺍﻟﺘﺤﺮﺯ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﺍﻟﺴﺎﺭﻳﺔ ﺍﳌﻌﺪﻳﺔ‪:‬‬
‫ﻣﻦ ﻃﺮﻕ ﺍﻟﻮﻗﺎﻳﺔ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﺇﺑﻌﺎﺩ ﺍﻟﻄﻔﻞ ﻋﻦ ﺍﳌﻨـﺎﻃﻖ ﺍﳌﻮﺑـﻮﺀﺓ ﺑـﺎﻷﻣﺮﺍﺽ ﺃﻭ ﻋـﺪﻡ‬
‫ﺍﺧﺘﻼﻃﻬﻢ ﺑﺎﳌﺮﺿﻰ ‪.‬‬
‫ﺠﺬﹸﻭ ‪‬ﻡ ﹶﻓﹶﺄ ‪‬ﺭ ‪‬ﺳ ﹶﻞ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻰ ‪-‬‬
‫ﻒ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ‪‬ﻣ ‪‬‬
‫ﺸﺮِﻳ ِﺪ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ﻗﹶﺎ ﹶﻝ ﻛﹶﺎ ﹶﻥ ﻓِﻰ ‪‬ﻭ ﹾﻓ ِﺪ ﹶﺛﻘِﻴ ٍ‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ﺍﻟ ‪‬‬
‫
‪ِ » -‬ﺇﻧ‪‬ﺎ ﹶﻗ ‪‬ﺪ ﺑ‪‬ﺎ‪‬ﻳ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻙ ﻓﹶﺎ ‪‬ﺭ ِﺟ ‪‬ﻊ «‪.٥٦٥‬‬
‫‪٥٦٦‬‬
‫ﺠﺬﹸﻭ ِﻡ ِﻓﺮ‪‬ﺍ ‪‬ﺭ ‪‬ﻙ ِﻣ ‪‬ﻦ ﺍ َﻷ ‪‬ﺳ ِﺪ‪.‬‬‫ﷲ
‪‬ﻳﻘﹸﻮ ﹸﻝ‪ِ :‬ﻓ ‪‬ﺮ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫‪٥٦٧‬‬
‫ﲔ‪.‬‬‫ﺠﺬﹸﻭ ِﻣ ‪‬‬ ‫ﷲ
‪ :‬ﹶﻻ ‪‬ﺗ ِﺪﳝ‪‬ﻮﺍ ﺍﻟ‪‬ﻨ ﹶﻈ ‪‬ﺮ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺱ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﻭ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﺖ ﹶﺃﺑ‪‬ﺎ ﻫ‪ ‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -
-‬ﹶﻻ ‪‬ﻋ ‪‬ﺪﻭ‪‬ﻯ ‪‬ﻭ ﹶﻻ‬
‫ﻭﻋﻦ ‪‬ﺳﻌِﻴ ‪‬ﺪ ‪‬ﺑ ِﻦ ﻣِﻴﻨ‪‬ﺎ َﺀ ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫‪٥٦٨‬‬
‫ﺠﺬﹸﻭ ِﻡ ﹶﻛﻤ‪‬ﺎ ‪‬ﺗ ِﻔ ‪‬ﺮ ِﻣ ‪‬ﻦ ﺍ َﻷ ‪‬ﺳ ِﺪ «‬ ‫ﺻ ﹶﻔ ‪‬ﺮ‪ ،‬ﻭِﻓ ‪‬ﺮ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ِﻃ‪‬ﻴ ‪‬ﺮ ﹶﺓ ‪‬ﻭ ﹶﻻ ﻫ‪‬ﺎ ‪‬ﻣ ﹶﺔ ‪‬ﻭ ﹶﻻ ‪‬‬

‫‪ - ٥٦٢‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪(١٤٢) -‬‬

‫‪ - ٥٦٣‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (١٤٤٤) (٢٩٢ / ٤) -‬ﺻﺤﻴﺢ‬
‫‪ - ٥٦٤‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (١٤٤٠) (٢٨٨ / ٤) -‬ﺻﺤﻴﺢ‬
‫‪ - ٥٦٥‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٥٩٥٨) -‬‬
‫‪ - ٥٦٦‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -٩٧٢٠ (٩٧٢٢) (٥٦٥ / ٣) -‬ﺻﺤﻴﺢ ﻟﻐﲑﻩ‬
‫‪ - ٥٦٧‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪ (٢٥٠٣٢)(١٣٢ / ٨) -‬ﺻﺤﻴﺢ‬
‫‪ - ٥٦٨‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪(٥٧٠٧) -‬‬
‫‪٢٦٥‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪ - -‬ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ » -
-‬ﹶﻻ ‪‬ﻋ ‪‬ﺪﻭ‪‬ﻯ‪ ،‬ﻭ ﹶﻻ ﺻ‪‬ـ ﹶﻔ ‪‬ﺮ‪ ،‬ﻭ ﹶﻻ‬
‫ﻫ‪‬ﺎ ‪‬ﻣ ﹶﺔ « ‪.‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﻋﺮ‪‬ﺍِﺑ ‪‬ﻰ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻓﻤ‪‬ﺎ ﺑ‪‬ﺎ ﹸﻝ ﺍ ِﻹِﺑ ِﻞ ‪‬ﺗﻜﹸﻮ ﹸﻥ ﻓِﻰ ﺍﻟ ‪‬ﺮ ‪‬ﻣ ِﻞ ﹶﻛﹶﺄ‪‬ﻧﻬ‪‬ﺎ ﺍﻟ ﱢﻈﺒ‪‬ﺎ ُﺀ‪،‬ﹶﻓ‪‬ﻴﺨ‪‬ﺎِﻟ ﹸﻄﻬ‪‬ﺎ‬
‫ﺠ ِﺮ‪‬ﺑﻬ‪‬ﺎ ‪.‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -
-‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﺃ ‪‬ﻋﺪ‪‬ﻯ ﺍ َﻷ ‪‬ﻭ ﹶﻝ « ‪.‬‬ ‫ﺏ ﹶﻓ‪‬ﻴ ‪‬‬ ‫ﺍﹾﻟ‪‬ﺒ ِﻌ ‪‬ﲑ ﺍ َﻷ ‪‬ﺟ ‪‬ﺮ ‪‬‬
‫ﺽ ‪‬ﻋﻠﹶـﻰ‬ ‫‪‬ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ‪‬ﺳ ِﻤ ‪‬ﻊ ﹶﺃﺑ‪‬ﺎ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ » -
-‬ﹶﻻ ﻳ‪‬ﻮ ِﺭ ‪‬ﺩ ﱠﻥ ‪‬ﻣﻤ‪‬ـ ِﺮ ‪‬‬
‫ﺸ‪‬ﻴ ِﺔ‬
‫ﺤﺒ‪‬ـ ِ‬ ‫ﺙ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻻ ‪‬ﻋ ‪‬ﺪﻭ‪‬ﻯ ﹶﻓ ‪‬ﺮ ﹶﻃ ‪‬ﻦ ﺑِﺎﹾﻟ ‪‬‬ ‫ﺤ ‪‬ﺪ ﹾ‬ ‫ﺚ ﺍ َﻷ ‪‬ﻭ ِﻝ ﹸﻗ ﹾﻠﻨ‪‬ﺎ ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬‬ ‫ﺼ ‪‬ﺢ « ‪ .‬ﻭﹶﺃ‪‬ﻧ ﹶﻜ ‪‬ﺮ ﹶﺃﺑ‪‬ﻮ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﺣﺪِﻳ ﹶ‬ ‫‪‬ﻣ ِ‬
‫‪٥٦٩‬‬
‫ﺴ ‪‬ﻰ ‪‬ﺣﺪِﻳﺜﹰﺎ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻩ‬ ‫‪.‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ﹶﻓﻤ‪‬ﺎ ‪‬ﺭﹶﺃ‪‬ﻳ‪‬ﺘ ‪‬ﻪ ‪‬ﻧ ِ‬
‫ﺸ ﹾﺄ ِﻡ ‪‬ﺣﺘ‪‬ـﻰ ِﺇﺫﹶﺍ ﻛﹶـﺎ ﹶﻥ‬ ‫ﺝ ِﺇﻟﹶﻰ ﺍﻟ ‪‬‬ ‫ﺏ ‪ - -‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﺨﻄﱠﺎ ِ‬ ‫ﺱ ﹶﺃ ﱠﻥ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﺽ‬
‫ﺻﺤ‪‬ﺎ‪‬ﺑ ‪‬ﻪ‪،‬ﹶﻓﹶﺄ ‪‬ﺧ‪‬ﺒﺮ‪‬ﻭ ‪‬ﻩ ﹶﺃ ﱠﻥ ﺍﹾﻟ ‪‬ﻮﺑ‪‬ﺎ َﺀ ﹶﻗ ‪‬ﺪ ‪‬ﻭﹶﻗ ‪‬ﻊ ِﺑﹶﺄ ‪‬ﺭ ِ‬‫ﺡ ‪‬ﻭﹶﺃ ‪‬‬ ‫ﺠﺮ‪‬ﺍ ِ‬ ‫ﻍ ﹶﻟ ِﻘ‪‬ﻴ ‪‬ﻪ ﹸﺃ ‪‬ﻣﺮ‪‬ﺍ ُﺀ ﺍ َﻷ ‪‬ﺟﻨ‪‬ﺎ ِﺩ ﹶﺃﺑ‪‬ﻮ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ‪‬ﺪ ﹶﺓ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺴ ‪‬ﺮ ﹶ‬
‫ِﺑ ‪‬‬
‫ﲔ ‪.‬ﻓﹶـ ‪‬ﺪﻋ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﻓﹶﺎ ‪‬ﺳﺘ‪‬ـﺸ‪‬ﺎ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ‬ ‫ﻉ ﻟِﻰ ﺍﹾﻟ ‪‬ﻤﻬ‪‬ﺎ ِﺟﺮِﻳ ‪‬ﻦ ﺍ َﻷ ‪‬ﻭﻟِـ ‪‬‬ ‫ﺱ ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﺍ ‪‬ﺩ ‪‬‬ ‫ﺸ ﹾﺄ ِﻡ ‪.‬ﻗﹶﺎ ﹶﻝ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬ ‫ﺍﻟ ‪‬‬
‫ﺖ َﻷ ‪‬ﻣ ٍﺮ‪ ،‬ﻭ ﹶﻻ ﻧ‪‬ـﺮ‪‬ﻯ ﹶﺃ ﹾﻥ‬ ‫ﻀ ‪‬ﻬ ‪‬ﻢ ﹶﻗ ‪‬ﺪ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟ ‪‬‬
‫ﺸ ﹾﺄ ِﻡ ﻓﹶﺎ ‪‬ﺧ‪‬ﺘﹶﻠﻔﹸﻮﺍ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫‪‬ﻭﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﹶﺃ ﱠﻥ ﺍﹾﻟ ‪‬ﻮﺑ‪‬ﺎ َﺀ ﹶﻗ ‪‬ﺪ ‪‬ﻭﹶﻗ ‪‬ﻊ ﺑِﺎﻟ ‪‬‬
‫ﺏ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﻠﱠـ ِﻪ ‪ -
-‬ﻭ ﹶﻻ ﻧ‪‬ـﺮ‪‬ﻯ ﹶﺃ ﹾﻥ‬ ‫ﺤﺎ ‪‬‬ ‫ﺻ‪‬‬ ‫ﺱ ‪‬ﻭﹶﺃ ‪‬‬‫ﻚ ‪‬ﺑ ِﻘ‪‬ﻴ ﹸﺔ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﻀ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻌ ‪‬‬
‫‪‬ﺗ ‪‬ﺮ ِﺟ ‪‬ﻊ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪ .‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫‪‬ﺗ ﹾﻘ ِﺪ ‪‬ﻣ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻮﺑ‪‬ﺎ ِﺀ ‪.‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍ ‪‬ﺭ‪‬ﺗ ِﻔﻌ‪‬ﻮﺍ ‪‬ﻋﻨ‪‬ﻰ ‪.‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ﺍ ‪‬ﺩﻋ‪‬ـﻮﺍ ﻟِـﻰ ﺍ َﻷﻧ‪‬ـﺼ‪‬ﺎ ‪‬ﺭ ‪.‬ﻓﹶـ ‪‬ﺪ ‪‬ﻋ ‪‬ﻮ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ‬
‫ﻼِﻓ ِﻬ ‪‬ﻢ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍ ‪‬ﺭ‪‬ﺗ ِﻔﻌ‪‬ﻮﺍ ‪‬ﻋﻨ‪‬ﻰ ‪.‬ﹸﺛ ‪‬ﻢ ﻗﹶـﺎ ﹶﻝ‬ ‫ﺴﹶﻠﻜﹸﻮﺍ ‪‬ﺳﺒِﻴ ﹶﻞ ﺍﹾﻟ ‪‬ﻤﻬ‪‬ﺎ ِﺟﺮِﻳ ‪‬ﻦ‪،‬ﻭ‪‬ﺍ ‪‬ﺧ‪‬ﺘﹶﻠﻔﹸﻮﺍ ﻛﹶﺎ ‪‬ﺧِﺘ ﹶ‬ ‫ﻓﹶﺎ ‪‬ﺳ‪‬ﺘﺸ‪‬ﺎ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ‪ ،‬ﹶﻓ ‪‬‬
‫ﻒ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‬ ‫ﺨ‪‬ﺘِﻠ ‪‬‬
‫ﺶ ِﻣ ‪‬ﻦ ‪‬ﻣﻬ‪‬ﺎ ِﺟ ‪‬ﺮ ِﺓ ﺍﹾﻟ ﹶﻔ‪‬ﺘ ِﺢ ‪.‬ﹶﻓ ‪‬ﺪ ‪‬ﻋ ‪‬ﻮ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺨ ِﺔ ﹸﻗ ‪‬ﺮ‪‬ﻳ ٍ‬
‫ﺸ‪‬ﻴ ‪‬‬
‫ﻉ ﻟِﻰ ‪‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﻫ‪‬ﺎ ‪‬ﻫﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﻣ ‪‬‬ ‫ﺍ ‪‬ﺩ ‪‬‬
‫ﺱ‪ ،‬ﻭ ﹶﻻ ‪‬ﺗ ﹾﻘ ِﺪ ‪‬ﻣ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻮﺑ‪‬ﺎ ِﺀ‪،‬ﹶﻓﻨ‪‬ﺎﺩ‪‬ﻯ ‪‬ﻋﻤ‪‬ـ ‪‬ﺮ ﻓِـﻰ‬ ‫ﻼ ِﻥ‪ ،‬ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ‪‬ﻧﺮ‪‬ﻯ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﺮ ِﺟ ‪‬ﻊ ﺑِﺎﻟﻨ‪‬ﺎ ِ‬
‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺭ ‪‬ﺟ ﹶ‬
‫ﺡ ﹶﺃِﻓﺮ‪‬ﺍﺭ‪‬ﺍ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺪ ِﺭ ﺍﻟﻠﱠـ ِﻪ‬ ‫ﺠﺮ‪‬ﺍ ِ‬ ‫ﺻِﺒﺤ‪‬ﻮﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪.‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ‪‬ﺪ ﹶﺓ ﺑ‪ ‬ﻦ ﺍﹾﻟ ‪‬‬ ‫ﺼ‪‬ﺒ ‪‬ﺢ ‪‬ﻋﻠﹶﻰ ﹶﻇ ‪‬ﻬ ٍﺮ‪،‬ﹶﻓﹶﺄ ‪‬‬ ‫ﺱ‪ِ،‬ﺇﻧ‪‬ﻰ ‪‬ﻣ ‪‬‬ ‫ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻚ‬
‫ﺖ ﹶﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ﹶﻟ ‪‬‬ ‫ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹶﻟ ‪‬ﻮ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻙ ﻗﹶﺎﹶﻟﻬ‪‬ﺎ ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ‪‬ﺪ ﹶﺓ‪،‬ﻧ ‪‬ﻌ ‪‬ﻢ ‪‬ﻧ ِﻔ ‪‬ﺮ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺪ ِﺭ ﺍﻟﱠﻠ ِﻪ ِﺇﻟﹶﻰ ﹶﻗ ‪‬ﺪ ِﺭ ﺍﻟﱠﻠ ِﻪ‪،‬ﹶﺃ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﺼ‪‬ﺒ ﹶﺔ‬
‫ﺖ ﺍﹾﻟﺨ‪‬ـ ‪‬‬ ‫ﺲ ِﺇ ﹾﻥ ‪‬ﺭ ‪‬ﻋﻴ‪‬ـ ‪‬‬ ‫ﺼ‪‬ﺒ ﹲﺔ‪،‬ﻭ‪‬ﺍ ُﻷ ‪‬ﺧﺮ‪‬ﻯ ‪‬ﺟ ‪‬ﺪ‪‬ﺑ ﹲﺔ‪،‬ﹶﺃﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺖ ﻭ‪‬ﺍ ِﺩﻳ‪‬ﺎ ﹶﻟ ‪‬ﻪ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭﺗ‪‬ﺎ ِﻥ‪ِ،‬ﺇ ‪‬ﺣﺪ‪‬ﺍ ‪‬ﻫﻤ‪‬ﺎ ‪‬ﺧ ِ‬ ‫ِﺇِﺑ ﹲﻞ ‪‬ﻫ‪‬ﺒ ﹶﻄ ‪‬‬
‫ﺠ ‪‬ﺪ‪‬ﺑ ﹶﺔ ‪‬ﺭ ‪‬ﻋ‪‬ﻴ‪‬ﺘﻬ‪‬ﺎ ِﺑ ﹶﻘ ‪‬ﺪ ِﺭ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ ﹶﻓﺠ‪‬ـﺎ َﺀ ‪‬ﻋﺒ‪‬ـ ‪‬ﺪ ﺍﻟـ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﺑ‪‬ـ ‪‬ﻦ‬ ‫ﺖ ﺍﹾﻟ ‪‬‬ ‫‪‬ﺭ ‪‬ﻋ‪‬ﻴ‪‬ﺘﻬ‪‬ﺎ ِﺑ ﹶﻘ ‪‬ﺪ ِﺭ ﺍﻟﱠﻠ ِﻪ‪ ،‬ﻭِﺇ ﹾﻥ ‪‬ﺭ ‪‬ﻋ‪‬ﻴ ‪‬‬
‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠـ ِﻪ ‪-‬‬ ‫ﺾ ﺣ‪‬ﺎ ‪‬ﺟِﺘ ِﻪ ﹶﻓﻘﹶﺎ ﹶﻝ ِﺇ ﱠﻥ ِﻋ‪‬ﻨﺪِﻯ ﻓِﻰ ‪‬ﻫﺬﹶﺍ ِﻋ ﹾﻠﻤ‪‬ﺎ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﻑ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻣ‪‬ﺘ ‪‬ﻐ‪‬ﻴﺒ‪‬ﺎ ﻓِﻰ ‪‬ﺑ ‪‬ﻌ ِ‬ ‫‪‬ﻋ ‪‬ﻮ ٍ‬
‫ﺨ ‪‬ﺮﺟ‪‬ﻮﺍ‬
‫ﻼ ‪‬ﺗ ‪‬‬
‫ﺽ ‪‬ﻭﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ِﺑﻬ‪‬ﺎ ﹶﻓ ﹶ‬
‫ﻼ ‪‬ﺗ ﹾﻘ ‪‬ﺪﻣ‪‬ﻮﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪ ،‬ﻭِﺇﺫﹶﺍ ‪‬ﻭﹶﻗ ‪‬ﻊ ِﺑﹶﺄ ‪‬ﺭ ٍ‬
‫ﺽ ﹶﻓ ﹶ‬
‫
‪ -‬ﻳﻘﹸﻮ ﹸﻝ » ِﺇﺫﹶﺍ ‪‬ﺳﻤِ ‪‬ﻌ‪‬ﺘ ‪‬ﻢ ِﺑ ِﻪ ِﺑﹶﺄ ‪‬ﺭ ٍ‬
‫‪٥٧٠‬‬
‫ﻑ‪.‬‬‫ﺼ ‪‬ﺮ ‪‬‬ ‫ﺤ ِﻤ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹸﺛ ‪‬ﻢ ﺍ‪‬ﻧ ‪‬‬
‫ِﻓﺮ‪‬ﺍﺭ‪‬ﺍ ِﻣ‪‬ﻨ ‪‬ﻪ « ‪.‬ﻗﹶﺎ ﹶﻝ ﹶﻓ ‪‬‬

‫‪ - ٥٦٩‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ٥٧٧٠،٥٧٧١) -‬‬

‫‪ - ٥٧٠‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪- ( ٥٧٢٩) -‬ﺍﻟﻌﺪﻭﺓ‪:‬ﺟﺎﻧﺐ ﺍﻟﻮﺍﺩﻯ‬
‫‪٢٦٦‬‬
‫ﻟﺬﺍ ﻛﺎﻥ ﻟﺰﺍﻣﹰﺎ ﻋﻠﻰ ﺍﳌﺮﺑﲔ ‪ -‬ﻭﻻﺳﻴﻤﺎ ﺍﻷﻣﻬﺎﺕ ‪ -‬ﺇﺫﺍ ﺃﺻﻴﺐ ﺃﺣﺪ ﺃﻭﻻﺩﻫﻢ ﲟﺮﺽ ‪‬ﻣ ‪‬ﻌ ٍﺪ ﺃﻥ‬
‫ﻳﻌﺰﻟﻮﻩ ﻋﻦ ﺑﻘﻴﺔ ﺍﻷﻭﻻﺩ‪،‬ﺣﱴ ﻻ ﻳﻨﺘﺸﺮ ﺍﳌﺮﺽ‪،‬ﻭﻳﺴﺘﻔﺤﻞ ﺍﻟﻮﺑﺎﺀ‪..‬ﻓﻤﺎ ﺃﻋﻈﻢ ﻫـﺬﺍ ﺍﳍـﺪﻱ‬
‫ﺍﻟﻨﺒﻮﻱ ﰲ ﺗﺮﺑﻴﺔ ﺍﻷﺟﺴﺎﻡ‪،‬ﻭﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺻﺤﺔ ﺍﻷﺑﺪﺍﻥ!‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺘﺎﺳﻊ ‪ -‬ﻋﻼﺟﻬﻢ ﺇﺫﺍ ﻣﺮﺿﻮﺍ‪:‬‬
‫ﻭﻣﻌﺎﳉﺘﻬﻢ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﻋﻦ ﻃﺮﻳﻖ‪:‬‬
‫‪-‬ﺍﻟﻌﻼﺝ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﺮﻭﺣﻲ ﺑﺎﻟﺼﱪ ﻭﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ‪،‬ﻭﺍﻟﻌﻼﺝ ﺑﺎﻟﻘﺮﺁﻥ ﻓﻬﻮ ﺷﻔﺎﺀ ﻟﻜﻞ ﺩﺍﺀ‬
‫ﺼﺪ‪‬ﻭ ِﺭ ‪‬ﻭﻫ‪‬ـﺪ‪‬ﻯ‬
‫ﺱ ﹶﻗ ‪‬ﺪ ﺟ‪‬ﺎﺀ‪‬ﺗﻜﹸﻢ ‪‬ﻣ ‪‬ﻮ ِﻋ ﹶﻈ ﹲﺔ ﻣ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ِﺷﻔﹶﺎﺀ ﱢﻟﻤ‪‬ﺎ ﻓِﻲ ﺍﻟـ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ }ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﲔ { )‪ (٥٧‬ﺳﻮﺭﺓ ﻳﻮﻧﺲ‬ ‫‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹲﺔ ﱢﻟ ﹾﻠ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ
‪‬ﻭﻓِﻴ ِﻪ ﺯ‪‬ﺍ ِﺟ ‪‬ﺮ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬ﻐ ‪‬ﻲ‪ ،‬ﻭ ‪‬ﻋ ِﻦ‬‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻋﻠﹶﻰ ‪‬ﺧ ﹾﻠ ِﻘ ِﻪ ِﺑِﺈ‪‬ﻧﺰ‪‬ﺍِﻟ ِﻪ ﺍﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﺳ‪‬ﻮِﻟ ِﻪ ‪‬ﻣ ‪‬‬ ‫‪‬ﻳ ‪‬ﻤ‪‬ﺘ ‪‬ﻦ ﺍ ُ‬
‫ﲔ ﺍﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ﹾﺄ ‪‬ﺧﺬﹸﻭ ﹶﻥ‬ ‫ﺐ‪،‬ﻭ‪‬ﺍﻟ ﹸﻘﺮ‪‬ﺁ ﹸﻥ ‪‬ﻳ ‪‬ﻬﺪِﻱ ﺍ ﹸﳌ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺸﻜﹸﻮ ِﻙ ﻭ‪‬ﺍﻟ ‪‬ﺮ‪‬ﻳ ِ‬ ‫ﺼﺪ‪‬ﻭ ِﺭ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﺶ‪ ،‬ﻭﻓِﻴ ِﻪ ِﺷﻔﹶﺎ ٌﺀ ﻟِﻠ ‪‬‬ ‫ﺍﻟ ﹶﻔﻮ‪‬ﺍ ِﺣ ِ‬
‫ﷲ ‪.٥٧١‬‬ ‫ِﺑ ِﻪ‪ ،‬ﻭﻳ‪ ‬ﺆﺩ‪‬ﻱ ِﺑ ‪‬ﻬ ‪‬ﻢ ِﺇﻟﹶﻰ ِﺇ ‪‬ﺩﺧ‪‬ﺎِﻟ ِﻬ ‪‬ﻢ ﻓِﻲ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ِﺔ ﺍ ِ‬
‫‪ -‬ﺍﻟﺘﺪﺍﻭﻱ ﺑﺎﻷﺩﻭﻳﺔ ﺍﳌﺨﺘﻠﻔﺔ‪،٥٧٢‬ﻓ ‪‬ﻌ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ٍﺮ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ -
-‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ » ِﻟ ﹸﻜ ﱢﻞ ﺩ‪‬ﺍ ٍﺀ ‪‬ﺩﻭ‪‬ﺍ ٌﺀ‬
‫ﺐ ‪‬ﺩﻭ‪‬ﺍ ُﺀ ﺍﻟﺪ‪‬ﺍ ِﺀ ‪‬ﺑ ‪‬ﺮﹶﺃ ِﺑِﺈ ﹾﺫ ِﻥ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ «‪.٥٧٣‬‬
‫ﹶﻓِﺈﺫﹶﺍ ﹸﺃﺻِﻴ ‪‬‬
‫ﻭﺍﺳﺘﺸﺎﺭﺓ ﺍﻟﻄﺒﻴﺐ ﰲ ﻣﺮﺽ ﺍﻟﻄﻔﻞ‪.‬‬

‫‬

‫‪ - ٥٧١‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(١٤٢٢ / ١) -‬‬

‫‪ - ٥٧٢‬ﺍﻧﻈﺮ ﺇﱃ ‪:‬‬
‫‪ -‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ‪٤٤٦-٤٤١‬‬
‫‪-‬ﺣﻠﱯ‪ ،‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻃﻌﻤﻪ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ‪،‬ﺹ‪١٠٢-٩٩‬‬
‫‪ -‬ﺍﺑﺮﺍﻫﻴﻢ ﺍﳋﻄﻴﺐ‪،‬ﺯﻫﺪﻱ ﳏﻤﺪ ﻋﻴﺪ‪ ،‬ﺗﺮﺑﻴﺔ ﺍﻟﻄﻔﻞ ﰲ ﺍﻹﺳﻼﻡ‪،‬ﺹ ‪٨٤-٨٣‬‬
‫ﲰﻴﺢ ﺃﺑﻮ ﻣﻐﻠﻲ ﻭﺁﺧﺮﻭﻥ‪،‬ﺗﺮﺑﻴﺔ ﺍﻟﻄﻔﻞ ﰲ ﺍﻹﺳﻼﻡ‪،‬ﺹ ‪٧٣-٧١‬‬
‫‪ - ٥٧٣‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٥٨٧١) -‬‬
‫‪٢٦٧‬‬
 ‫‪@ @@ßb¨a@szj½a‬‬
‫‪@ @ï‬‬
‫@‪ş àÜÈÛa@õŽ bäjÛa‬‬

‫ﲤﻬﻴﺪ ﺣﻮﻝ ﺃﳘﻴﺔ ﺍﻟﻌﻠﻢ ﰲ ﺍﻹﺳﻼﻡ ‪:‬‬

‫ﻻ ﺷﻚ ﺃﻥ ﻫﺬﻩ ﺍﳌﺴﺆﻭﻟﻴﺔ ﺑﺎﻟﻐﺔ ﺍﻷﳘﻴﺔ ﻭﺍﳋﻄﻮﺭﺓ ﰲ ﻧﻈﺮ ﺍﻹﺳﻼﻡ‪،‬ﻷﻥ ﺍﻹﺳﻼﻡ ﲪ‪‬ﻞ ﺍﻵﺑﺎﺀ‬
‫ﻭﺍﳌﺮﺑﲔ ﻣﺴﺆﻭﻟﻴﺔ ﻛﱪﻯ ﰲ ﺗﻌﻠﻴﻢ ﺍﻷﻭﻻﺩ‪،‬ﻭﺗﻨﺸﺌﺘﻬﻢ ﻋﻠﻰ ﺍﻻﻏﺘﺮﺍﻑ ﻣـﻦ ﻣﻌـﲔ ﺍﻟﺜﻘﺎﻓـﺔ‬
‫ﻭﺍﻟﻌﻠﻢ‪،‬ﻭﺗﺮﻛﻴﺰ ﺃﺫﻫﺎ‪‬ﻢ ﻋﻠﻰ ﺍﻟﻔﻬﻢ ﺍﳌﺴﺘﻮﻋﺐ‪،‬ﻭﺍﳌﻌﺮﻓﺔ ﺍ‪‬ﺮﺩﺓ‪،‬ﻭﺍﶈﺎﻛﻤﺔ ﺍﳌﺘ‪‬ﺰﻧـﺔ‪،‬ﻭﺍﻹﺩﺭﺍﻙ‬
‫ﺍﻟﻨﺎﺿﺞ ﺍﻟﺼﺤﻴﺢ‪..‬ﻭ‪‬ﺬﺍ ﺗﺘﻔﺘﺢ ﺍﳌﻮﺍﻫﺐ‪،‬ﻭﻳﱪﺯ ﺍﻟﻨﺒﻮﻍ‪،‬ﻭﺗﻨﻀﺞ ﺍﻟﻌﻘﻮﻝ‪،‬ﻭﺗﻈﻬﺮ ﺍﻟﻌﺒﻘﺮﻳﺔ‪..‬ﻭﻣﻦ‬
‫ﺍﳌﻌﻠﻮﻡ ﺗﺎﺭﳜﻴ‪‬ﹰﺎ ﺃﻥ ﺃﻭﻝ ﺁﻳﺔ ﻧﺰﻟﺖ ﻋﻠﻰ ﻗﻠﺐ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻋﻈﻢ  ﻫﺬﻩ ﺍﻵﻳﺎﺕ‪}:‬ﺍ ﹾﻗ ‪‬ﺮﹾﺃ ﺑِﺎﺳ‪‬ـ ِﻢ‬
‫ﻚ ﺍﹾﻟﹶﺄ ﹾﻛ ‪‬ﺮ ‪‬ﻡ )‪ (٣‬ﺍﱠﻟﺬِﻱ ‪‬ﻋﱠﻠ ‪‬ﻢ ﺑِﺎﹾﻟ ﹶﻘﹶﻠ ِﻢ‬
‫ﻚ ﺍﱠﻟﺬِﻱ ‪‬ﺧﹶﻠ ‪‬ﻖ )‪ (١‬ﺧﹶﻠ ‪‬ﻖ ﺍﹾﻟِﺈ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ِﻣ ‪‬ﻦ ‪‬ﻋﹶﻠ ٍﻖ )‪ (٢‬ﺍ ﹾﻗ ‪‬ﺮﹾﺃ ‪‬ﻭ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫‪‬ﺭ‪‬ﺑ ‪‬‬
‫)‪ (٤‬ﻋﱠﻠ ‪‬ﻢ ﺍﹾﻟِﺈ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ )‪] {(٥‬ﺍﻟﻌﻠﻖ‪.[٥ - ١:‬‬
‫ﻭﻣﺎ ﺫﺍﻙ ﺇﻻ ﲤﺠﻴﺪ ﳊﻘﻴﻘﺔ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻌﻠﻢ‪،‬ﻭﺇﻳﺬﺍﻥ ﻟﺮﻓﻊ ﻣﻨﺎﺭ ﺍﻟﻔﻜـﺮ ﻭﺍﻟﻌﻘـﻞ‪،‬ﻭﻓﺘﺢ ﻟﺒـﺎﺏ‬
‫ﺍﳊﻀﺎﺭﺓ ﻋﻠﻰ ﻣﺼﺮﺍﻋﻴﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﺴﺘﻌﺮﺽ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﱵ ﲢﺾ ﻋﻠﻰ ﺍﻟﻌﻠﻢ‪،‬ﻭﺗﺮﻓﻊ ﻣﻦ‬
‫ﻣﱰﻟﺔ ﺍﻟﻌﻠﻤﺎﺀ‪،‬ﳒﺪﻫﺎ ﻛﺜﲑﺓ ﻭﻣﺴﺘﻔﻴﻀﺔ ﻳﺴﺘﻈﻬﺮﻫﺎ ﺍﻟﺼﻐﲑ ﻭﺍﻟﻜﺒﲑ‪،‬ﻭﻳﺮﻭﻳﻬﺎ ﺍﻟﻌﺎﱂ ﻭﺍﳌﺘﻌﻠﻢ‪..‬‬
‫ﺤ ﹶﺬ ‪‬ﺭ ﺍﻟﹾﺂ ِﺧ ‪‬ﺮ ﹶﺓ ‪‬ﻭ‪‬ﻳ ‪‬ﺮﺟ‪‬ﻮ‬
‫ﺖ ﺁﻧ‪‬ﺎﺀ ﺍﻟﱠﻠ‪‬ﻴ ِﻞ ﺳ‪‬ﺎ ِﺟﺪ‪‬ﺍ ‪‬ﻭﻗﹶﺎِﺋﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬ ‫ﻓﻤﻦ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪}:‬ﹶﺃ ‪‬ﻣ ‪‬ﻦ ‪‬ﻫ ‪‬ﻮ ﻗﹶﺎِﻧ ‪‬‬
‫ﺏ{ )‪(٩‬‬ ‫ﺴ‪‬ﺘﻮِﻱ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ‪‬ﺘ ﹶﺬ ﱠﻛ ‪‬ﺮ ﹸﺃ ‪‬ﻭﻟﹸﻮﺍ ﺍﹾﻟﹶﺄﹾﻟﺒ‪‬ﺎ ِ‬
‫‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹶﺔ ‪‬ﺭ‪‬ﺑ ِﻪ ﻗﹸ ﹾﻞ ‪‬ﻫ ﹾﻞ ‪‬ﻳ ‪‬‬
‫ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‪.‬‬
‫ﻚ ‪‬ﻭ ‪‬ﺣ‪‬ﻴ ‪‬ﻪ ‪‬ﻭﻗﹸﻞ‬ ‫ﺠ ﹾﻞ ﺑِﺎﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ﻣِﻦ ﹶﻗ‪‬ﺒﻞِ ﺃﹶﻥ ‪‬ﻳ ﹾﻘﻀ‪‬ﻰ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺤ ‪‬ﻖ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬ﻌ ‪‬‬ ‫ﻚ ﺍﹾﻟ ‪‬‬‫‪ -‬ﻭﻗﻮﻟﻪ‪}:‬ﹶﻓ‪‬ﺘﻌ‪‬ﺎﻟﹶﻰ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﹾﻟﻤ‪ِ‬ﻠ ‪‬‬
‫ﺏ ِﺯ ‪‬ﺩﻧِﻲ ِﻋ ﹾﻠﻤ‪‬ﺎ{ )‪ (١١٤‬ﺳﻮﺭﺓ ﻃـﻪ‪.‬‬ ‫‪‬ﺭ ‪‬‬
‫ﺴ ِﺢ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ﹸﻜ ‪‬ﻢ‬
‫ﺴﺤ‪‬ﻮﺍ ‪‬ﻳ ﹾﻔ ‪‬‬
‫ﺲ ﻓﹶﺎ ﹾﻓ ‪‬‬
‫ﺴﺤ‪‬ﻮﺍ ﻓِﻲ ﺍﹾﻟﻤ‪‬ﺠ‪‬ﺎِﻟ ِ‬ ‫‪ -‬ﻭﻗﻮﻟﻪ‪}:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ِﺇﺫﹶﺍ ﻗِﻴ ﹶﻞ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ﹶﻔ ‪‬‬
‫ﺕ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ِﺑﻤ‪‬ﺎ‬
‫ﺸﺰ‪‬ﻭﺍ ‪‬ﻳ ‪‬ﺮﹶﻓﻊِ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﻣِﻨ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺃﹸﻭﺗ‪‬ﻮﺍ ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ‪‬ﺩ ‪‬ﺭﺟ‪‬ﺎ ٍ‬
‫ﺸﺰ‪‬ﻭﺍ ﻓﹶﺎﻧ ‪‬‬ ‫‪‬ﻭِﺇﺫﹶﺍ ﻗِﻴ ﹶﻞ ﺍﻧ ‪‬‬
‫‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ‪‬ﺧِﺒ ‪‬ﲑ{ )‪ (١١‬ﺳﻮﺭﺓ ﺍ‪‬ﺎﺩﻟﺔ‪.‬‬
‫ﺴ ﹸﻄﺮ‪‬ﻭ ﹶﻥ{ )‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ‪.٠١‬‬ ‫‪ -‬ﻭﻗﻮﻟﻪ‪}:‬ﻥ ﻭ‪‬ﺍﹾﻟ ﹶﻘﹶﻠ ِﻢ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫‪٢٦٨‬‬
 ‫ﻭﻣﻦ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ‪:‬‬
‫ﺏ ﺍﻟـ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ‬ ‫ﺲ ‪‬ﻋﻦ‪ ‬ﻣ ‪‬ﺆ ِﻣ ٍﻦ ﹸﻛ ‪‬ﺮ‪‬ﺑ ﹰﺔ ِﻣ ‪‬ﻦ ﹸﻛ ‪‬ﺮ ِ‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » --‬ﻣ ‪‬ﻦ ‪‬ﻧ ﱠﻔ ‪‬‬
‫ﺴ ‪‬ﺮ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﻓِﻰ ﺍﻟـ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ‬‫ﺴ ٍﺮ ‪‬ﻳ ‪‬‬
‫ﺴ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ‪‬ﻣﻌ‪ِ ‬‬ ‫ﺏ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹸﻛ ‪‬ﺮ‪‬ﺑ ﹰﺔ ِﻣ ‪‬ﻦ ﹸﻛ ‪‬ﺮ ِ‬
‫‪‬ﻧ ﱠﻔ ‪‬‬
‫ﺴِﻠﻤ‪‬ﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﺮ ‪‬ﻩ ﺍﻟﱠﻠ ‪‬ﻪ ﻓِﻰ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻭ‪‬ﺍﻵ ِﺧ ‪‬ﺮ ِﺓ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﻓِﻰ ‪‬ﻋﻮ‪ِ ‬ﻥ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ِﺪ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ‪‬ﻌﺒ‪‬ـ ‪‬ﺪ‬ ‫ﻭ‪‬ﺍﻵ ِﺧ ‪‬ﺮ ِﺓ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺳ‪‬ﺘ ‪‬ﺮ ‪‬ﻣ ‪‬‬
‫ﺠﻨ‪‬ـ ِﺔ ‪‬ﻭﻣ‪‬ـﺎ‬ ‫ﺲ ﻓِﻴ ِﻪ ِﻋ ﹾﻠﻤ‪‬ﺎ ‪‬ﺳ ‪‬ﻬ ﹶﻞ ﺍﻟﱠﻠ ‪‬ﻪ ﻟﹶ ‪‬ﻪ ِﺑ ِﻪ ﹶﻃﺮِﻳﻘﹰﺎ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬‬ ‫ﻚ ﹶﻃﺮِﻳﻘﹰﺎ ‪‬ﻳ ﹾﻠ‪‬ﺘ ِﻤ ‪‬‬ ‫ﻓِﻰ ‪‬ﻋ ‪‬ﻮ ِﻥ ﹶﺃﺧِﻴ ِﻪ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺳﻠﹶ ‪‬‬
‫ﺖ ‪‬ﻋﻠﹶـ‪‬ﻴ ِﻬ ‪‬ﻢ‬ ‫ﺏ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ‪‬ﻳ‪‬ﺘﺪ‪‬ﺍ ‪‬ﺭﺳ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﺇ ﱠﻻ ‪‬ﻧ ‪‬ﺰﹶﻟ ‪‬‬ ‫ﺕ ﺍﻟﱠﻠ ِﻪ ‪‬ﻳ‪‬ﺘﻠﹸﻮ ﹶﻥ ِﻛﺘ‪‬ﺎ ‪‬‬ ‫ﺖ ِﻣ ‪‬ﻦ ‪‬ﺑﻴ‪‬ﻮ ِ‬ ‫ﺍ ‪‬ﺟ‪‬ﺘ ‪‬ﻤ ‪‬ﻊ ﹶﻗ ‪‬ﻮ ‪‬ﻡ ﻓِﻰ ‪‬ﺑ‪‬ﻴ ٍ‬
‫ﻼِﺋ ﹶﻜ ﹸﺔ ‪‬ﻭ ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ﻓِﻴ ‪‬ﻤ ‪‬ﻦ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑ ﱠﻄﹶﺄ ِﺑ ِﻪ ‪‬ﻋ ‪‬ﻤﻠﹸـ ‪‬ﻪ‬
‫ﺸﻴ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ﹸﺔ ‪‬ﻭ ‪‬ﺣ ﱠﻔ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ﹶ‬
‫ﺴﻜِﻴ‪‬ﻨ ﹸﺔ ‪‬ﻭ ﹶﻏ ِ‬‫ﺍﻟ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬ﻪ «‪.٥٧٤‬‬ ‫ﻉ ِﺑ ِﻪ ‪‬ﻧ ‪‬‬‫ﺴ ِﺮ ‪‬‬‫ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺴﻌ‪‬ﻮ ٍﺩ ‪ ،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪":‬ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻣ ﹾﻠﻌ‪‬ﻮ‪‬ﻧ ﹲﺔ‪ ،‬ﻣ ﹾﻠﻌ‪‬ﻮ ﹲﻥ ﻣ‪‬ﺎ ﻓِﻴﻬ‪‬ـﺎ ﺇِﻻ ﻋ‪‬ـﺎِﻟ ‪‬ﻢ ﹶﺃ ‪‬ﻭ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻣ ‪‬‬
‫‪٥٧٥‬‬
‫‪‬ﻣ‪‬ﺘ ‪‬ﻌﱢﻠ ‪‬ﻢ‪ ،‬ﻭ ِﺫ ﹾﻛ ‪‬ﺮ ﺍﻟﱠﻠ ‪‬ﻪ‪ ،‬ﻭﻣ‪‬ﺎ ﻭ‪‬ﺍﻻ ‪‬ﻩ"‬
‫ﷲ ‪ ،‬ﻭﻫ‪‬ـ ‪‬ﻮ‬ ‫ﺖ ‪‬ﺭﺳ‪‬ـﻮ ﹶﻝ ﺍ ِ‬ ‫ﺴﻠﹸﻮِﻟ ‪‬ﻲ‪ ،‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﺳ‪‬ـ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺿ ‪‬ﻤ ‪‬ﺮ ﹶﺓ ﺍﻟ ‪‬‬
‫ﷲ ‪‬ﺑ ِﻦ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫‪٥٧٦‬‬
‫ﷲ‪ ،‬ﻭﻣ‪‬ﺎ ﻭ‪‬ﺍ ﹶﻻ ‪‬ﻩ‪،‬ﹶﺃ ‪‬ﻭ ﻋ‪‬ﺎِﻟﻤ‪‬ﺎ‪،‬ﹶﺃ ‪‬ﻭ ‪‬ﻣ‪‬ﺘ ‪‬ﻌﱢﻠﻤ‪‬ﺎ‪.‬‬
‫‪‬ﻳﻘﹸﻮ ﹸﻝ‪:‬ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻣ ﹾﻠﻌ‪‬ﻮ‪‬ﻧ ﹲﺔ‪ ،‬ﻣ ﹾﻠﻌ‪‬ﻮ ﹲﻥ ﻣ‪‬ﺎ ﻓِﻴﻬ‪‬ﺎ‪ِ،‬ﺇ ﱠﻻ ِﺫ ﹾﻛ ‪‬ﺮ ﺍ ِ‬
‫ﺸ ‪‬ﻖ ﹶﻓﹶﺄﺗ‪‬ـﺎ ‪‬ﻩ‬ ‫ﺠ ِﺪ ِﺩﻣ‪‬ـ ‪‬‬ ‫ﺴِ‬ ‫ﺖ ﺟ‪‬ﺎِﻟﺴ‪‬ﺎ ‪‬ﻣ ‪‬ﻊ ﹶﺃﺑِﻲ ﺍﻟـ ‪‬ﺪ ‪‬ﺭﺩ‪‬ﺍ ِﺀ ﻓِـﻲ ﻣ‪‬ـ ‪‬‬ ‫ﺲ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻛ‪‬ﻨ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﻛِﺜ ِﲑ ‪‬ﺑ ِﻦ ﹶﻗ‪‬ﻴ ٍ‬
‫ﺤ ‪‬ﺪﹸﺛ ‪‬ﻪ‬
‫ﻚ ‪‬ﺗ ‪‬‬‫ﺚ ‪‬ﺑﹶﻠ ‪‬ﻐﻨِﻲ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺤﺪِﻳ ٍ‬ ‫ﻚ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ِﺔ ‪‬ﻣﺪِﻳ‪‬ﻨ ِﺔ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ  ِﺑ ‪‬‬ ‫‪‬ﺭ ‪‬ﺟ ﹲﻞ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎ ﺍﻟ ‪‬ﺪ ‪‬ﺭﺩ‪‬ﺍ ِﺀ ِﺟﹾﺌ‪‬ﺘ ‪‬‬
‫ﺖ ِﻟِﺘﺠ‪‬ﺎ ‪‬ﺭ ٍﺓ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﻟﹶﺎ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﻟﹶﺎ‬ ‫ﺖ ِﻟﺤ‪‬ﺎ ‪‬ﺟ ٍﺔ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﻟﹶﺎ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﻟﹶﺎ ِﺟﹾﺌ ‪‬‬ ‫ﷲ  ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﻟﹶﺎ ِﺟﹾﺌ ‪‬‬ ‫‪‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫ﻚ ﹶﻃﺮِﻳﻘﹰﺎ‬ ‫ﷲ  ‪‬ﻳﻘﹸﻮ ﹸﻝ‪ ":‬ﻣ ‪‬ﻦ ‪‬ﺳﹶﻠ ‪‬‬ ‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ﺚ ﻗﹶﺎ ﹶﻝ‪:‬ﻧ ‪‬ﻌ ‪‬ﻢ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓِﺈﻧ‪‬ﻲ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﺤﺪِﻳ ِ‬ ‫ﺖ ِﺇﻟﱠﺎ ِﻟ ‪‬ﻬﺬﹶﺍ ﺍﹾﻟ ‪‬‬
‫ِﺟﹾﺌ ‪‬‬
‫ﺐ‬‫ﺤ‪‬ﺘﻬ‪‬ﺎ ِﺭﺿ‪‬ﺎ ِﻟﻄﹶﺎﻟِـ ِ‬ ‫ﻀ ‪‬ﻊ ﹶﺃ ‪‬ﺟِﻨ ‪‬‬
‫ﺠ‪‬ﻨ ِﺔ‪ ،‬ﻭِﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻤﻠﹶﺎِﺋ ﹶﻜ ﹶﺔ ‪‬ﺗ ‪‬‬
‫ﻕ ﺍﹾﻟ ‪‬‬‫ﷲ ِﺑ ِﻪ ﹶﻃﺮِﻳﻘﹰﺎ ِﻣ ‪‬ﻦ ﹸﻃ ‪‬ﺮ ِ‬
‫ﻚﺍ ُ‬ ‫ﺐ ِﻋ ﹾﻠﻤ‪‬ﺎ ‪‬ﺳﹶﻠ ‪‬‬ ‫‪‬ﻳ ﹾﻄﹸﻠ ‪‬‬
‫ﺐ‪ ،‬ﻭِﺇ ﱠﻥ ﺍﹾﻟﻌ‪‬ﺎِﻟ ‪‬ﻢ‬
‫ﻀ ِﻞ ﺍﹾﻟ ﹶﻘ ‪‬ﻤ ِﺮ ﹶﻟ‪‬ﻴﻠﹶ ﹶﺔ ﺍﹾﻟ‪‬ﺒ ‪‬ﺪ ِﺭ ‪‬ﻋﻠﹶﻰ ﺳ‪‬ﺎِﺋ ِﺮ ﺍﹾﻟ ﹶﻜﻮ‪‬ﺍ ِﻛ ِ‬
‫ﻀ ﹶﻞ ﺍﹾﻟﻌ‪‬ﺎِﻟ ِﻢ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻌ‪‬ﺎِﺑ ِﺪ ﹶﻛ ﹶﻔ ‪‬‬
‫ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ‪ ،‬ﻭِﺇ ﱠﻥ ﹶﻓ ‪‬‬
‫ﻑ ﺍﹾﻟﻤ‪‬ﺎ ِﺀ‪ِ،‬ﺇ ﱠﻥ‬
‫ﺽ ‪‬ﻭ ﹸﻛ ﱡﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﺣﺘ‪‬ﻰ ﺍﹾﻟﺤِﻴﺘ‪‬ﺎ ﹸﻥ ﻓِﻲ ‪‬ﺟ ‪‬ﻮ ِ‬
‫ﺕ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﺴ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ﻓِﻲ ﺍﻟ ‪‬‬
‫‪‬ﻳ ‪‬‬

‫‪٥٧٤‬‬
‫‪-‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٧٠٢٨) -‬‬
‫‪ - ٥٧٥‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ‪ (١٦٨٠)(٢١٥ / ٢٠) -‬ﺻﺤﻴﺢ ﻟﻐﲑﻩ‬
‫‪ - ٥٧٦‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ‪ -‬ﻁ‪-‬ﺍﻟﺮﺳﺎﻟﺔ ‪ (٤١١٢)(٢٣١ / ٥) -‬ﺻﺤﻴﺢ ﻟﻐﲑﻩ‬
‫‪٢٦٩‬‬
‫ﷲ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﺭﺛﹸﻮﺍ ﺩِﻳﻨ‪‬ﺎﺭ‪‬ﺍ ‪‬ﻭﻟﹶﺎ ِﺩ ‪‬ﺭ ‪‬ﻫﻤ‪‬ـﺎ ‪‬ﻭ ‪‬ﻭ ‪‬ﺭﺛﹸـﻮﺍ‬
‫ﺕﺍ ِ‬
‫ﺻﹶﻠﻮ‪‬ﺍ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ َﺀ ‪‬ﻭ ‪‬ﺭﹶﺛ ﹸﺔ ﺍﹾﻟﹶﺄ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ‪‬ﻭِﺇ ﱠﻥ ﺍﹾﻟﹶﺄ‪‬ﻧﺒِﻴ‪‬ﺎ َﺀ ‪‬‬
‫‪٥٧٧‬‬
‫ﻆ ﻭ‪‬ﺍِﻓ ٍﺮ "‬
‫ﺤﱟ‬ ‫ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﺃ ‪‬ﺧ ﹶﺬ ‪‬ﻩ ﹶﺃ ‪‬ﺧ ﹶﺬ ِﺑ ‪‬‬
‫ﺙ‪:‬ﺻ‪‬ـ ‪‬ﺪﹶﻗ ٍﺔ‬
‫ﻼ ٍ‬
‫ﺕ ﺍ ِﻹﻧ‪‬ﺴ‪‬ﺎ ﹸﻥ ﺍ‪‬ﻧ ﹶﻘ ﹶﻄ ‪‬ﻊ ‪‬ﻋ ‪‬ﻤﹸﻠ ‪‬ﻪ ِﺇ ﱠﻻ ِﻣ ‪‬ﻦ ﺛﹶـ ﹶ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻗﹶﺎ ﹶﻝ‪ِ:‬ﺇﺫﹶﺍ ﻣ‪‬ﺎ ‪‬‬
‫‪٥٧٨‬‬
‫ﺟ‪‬ﺎ ِﺭ‪‬ﻳ ٍﺔ‪،‬ﹶﺃ ‪‬ﻭ ِﻋ ﹾﻠ ٍﻢ ‪‬ﻳ‪‬ﻨ‪‬ﺘ ﹶﻔ ‪‬ﻊ ِﺑ ِﻪ‪،‬ﹶﺃ ‪‬ﻭ ‪‬ﻭﹶﻟ ٍﺪ ﺻ‪‬ﺎِﻟ ٍﺢ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻟ ‪‬ﻪ‪.‬‬
‫ﺕ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ﹸﻥ ﺍ‪‬ﻧ ﹶﻘ ﹶﻄ ‪‬ﻊ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪‬ﻋ ‪‬ﻤﹸﻠ ‪‬ﻪ ِﺇ ﱠﻻ ﻣِـ ‪‬ﻦ‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ --‬ﻗﹶﺎ ﹶﻝ » ِﺇﺫﹶﺍ ﻣ‪‬ﺎ ‪‬‬
‫ﺻ ‪‬ﺪﹶﻗ ٍﺔ ﺟ‪‬ﺎ ِﺭ‪‬ﻳ ٍﺔ ﹶﺃ ‪‬ﻭ ِﻋ ﹾﻠﻢٍ ‪‬ﻳ‪‬ﻨ‪‬ﺘ ﹶﻔ ‪‬ﻊ ِﺑ ِﻪ ﹶﺃ ‪‬ﻭ ‪‬ﻭﹶﻟ ٍﺪ ﺻ‪‬ﺎِﻟ ٍﺢ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻟ ‪‬ﻪ «‪.٥٧٩‬‬
‫ﻼﹶﺛ ٍﺔ ِﺇ ﱠﻻ ِﻣ ‪‬ﻦ ‪‬‬
‫ﹶﺛ ﹶ‬
‫ﺐ ﺍﳌـﺴﻠﻤﻮﻥ ﰲ ﻋـﺼﺮ‬ ‫ﺍﻧﻄﻼﻗﹰﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﻘـﺮﺁﱐ ﻭﺍﻹﺭﺷـﺎﺩ ﺍﻟﻨﺒـﻮﻱ ﺍﻧﻜـ ‪‬‬
‫ﺍﻟﺮﺳﺎﻟﺔ‪،‬ﻭﺍﻟﻌﺼﻮﺭ ﺍﻟﱵ ﺗﻠﺖ ﻋﻠﻰ ﻣﺪﺍﺭﺳﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻜﻮﻧﻴﺔ‪،‬ﻭﺍﻋﺘﱪﻭﺍ ﺗﻌﻠﻢ ﻛﻞ ﻋﻠﻢ ﻧﺎﻓﻊ ﻣـﻦ‬
‫ﻗﺒﻴﻞ ﺍﻟﻔﺮﺽ ﻭﺍﻟﻮﺍﺟﺐ‪،‬ﻭﺍﺳﺘﻔﺎﺩﻭﺍ ﻣﻦ ﺣﻀﺎﺭﺍﺕ ﺍﻷﻣﻢ ﺍﻷﺧﺮﻯ ﰲ ﺍﻟﻌﺎﱂ ﻓﺠـﺪ‪‬ﺩﻭﺍ ﻓﻴﻬـﺎ‬
‫ﻭﻫﻀﻤﻮﻫﺎ‪،‬ﻭﻃﺒﻌﻮﻫﺎ ﺑﻄﺎﺑﻊ ﺍﻹﺳﻼﻡ ﺍﳌﺘﻤﻴﺰ‪،‬ﻭﻇﻞ ﺍﻟﻌـﺎﱂ ﻗﺮﻭﻧـﹰﺎ ﻃﻮﻳﻠـﺔ ﻳﻘﺘـﺒﺲ ﻣـﻦ‬
‫ﻋﻠﻮﻣﻬﻢ‪،‬ﻭﻳﺴﺘﻔﻴﺪ ﻣﻦ ﺣﻀﺎﺭ‪‬ﻢ‪..‬ﻭﻣﺎ ﺗﺄﻟﻘﺖ ﺍﳊﻀﺎﺭﺓ ﺍﳌﺎﺩﻳﺔ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ ﺷـﺮﻗﹰﺎ ﻭﻻ‬
‫ﻏﺮﺑﹰﺎ ﺇﻻ ﺑﻔـﻀﻞ ﻣـﺎ ﺃﺧـﺬﻭﻩ ﻣـﻦ ﺣـﻀﺎﺭﺓ ﺍﳌـﺴﻠﻤﲔ ﻭﻋﻠـﻮﻣﻬﻢ ﻋـﻦ ﻃﺮﻳـﻖ‬
‫ﺻﻘﻠﻴﺔ‪،‬ﻭﺍﻷﻧﺪﻟﺲ‪،‬ﻭﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ‪...‬ﻓﻜﺎﻧﺖ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﲝﻖ ﺃﺳﺘﺎﺫﹰﺍ ﻭﺇﻣﺎﻣﹰﺎ ﻟﻠﻌـﺎﱂ‬
‫ﺍﻟﻀﺎﻝ‪،‬ﻭﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳊﺎﺋﺮﺓ‪..‬‬
‫ﻭﻟﻜﻦ ﻣﺎ ﻫﻮ ﺍﻟﺴﺮ ﰲ ﻫﺬﺍ ﺍﻟﺪﻓﻊ ﺍﳊﻀﺎﺭﻱ‪،‬ﻭﺍﻹﺷﺮﺍﻗﺔ ﺍﻟﻌﻠﻤﻴﺔ؟‬
‫ﺍﻟﺴﺮ ﻛﺎﻣﻦ ﰲ ﺍﳌﺒﺎﺩﺉ ﺍﻟﱵ ﺍﻧﻄﻮﺕ ﻋﻠﻴﻬﺎ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ ﺍﳋﺎﻟﺪﺓ‪:‬‬
‫ـﺸﺮﻳﻌﺎﺗﻪ‬
‫ـﺎ ﻓﻠﻌﺒﺎﺩﺍﺗﻪ‪،‬ﻭﻣﻌﺎﻣﻼﺗﻪ‪،‬ﻭﺗـ‬
‫ـﺎﺩﺓ‪،‬ﻭﺩﻳﻦ ﻭﺩﻧﻴـ‬
‫ـﻼﻡ ﺭﻭﺡ ﻭﻣـ‬‫ـﻚ ﻷﻥ ﺍﻹﺳـ‬ ‫)ﺃ( ﺫﻟـ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪،‬ﻭﺃﺣﻜﺎﻣﻪ ﺍﻟﺪﻧﻴﻮﻳﺔ‪..‬ﺁﺛﺎﺭ ﻭﺍﺿﺤﺔ ﰲ ﺑﻨﺎﺀ ﺍﳊﻀﺎﺭﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪،‬ﻭﺷﻌﺎﺭﻩ ﰲ ﺫﻟـﻚ‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭﹶﺃﺣ‪‬ـﺴِﻦ ﹶﻛﻤ‪‬ـﺎ‬
‫ﺲ ‪‬ﻧﺼِﻴ‪‬ﺒ ‪‬‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪}:‬ﻭ‪‬ﺍ‪‬ﺑ‪‬ﺘ ِﻎ ﻓِﻴﻤ‪‬ﺎ ﺁﺗ‪‬ﺎ ‪‬ﻙ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﻟﺪ‪‬ﺍ ‪‬ﺭ ﺍﻟﹾﺂ ِﺧ ‪‬ﺮ ﹶﺓ ‪‬ﻭﻟﹶﺎ ﺗ‪‬ﻨ ‪‬‬
‫ﺴﺪِﻳ ‪‬ﻦ{ )‪ (٧٧‬ﺳـﻮﺭﺓ‬ ‫ﺐ ﺍﹾﻟ ‪‬ﻤﻔﹾـ ِ‬
‫ﺤ ‪‬‬ ‫ﺽ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ِ‬
‫ﻚ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ‪‬ﺒ ِﻎ ﺍﹾﻟ ﹶﻔﺴ‪‬ﺎ ‪‬ﺩ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺴ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻪ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺍﻟﻘﺼﺺ‪.‬‬

‫‪ - ٥٧٧‬ﺷﺮﺡ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ ‪ ( ٩٨٢) (١٠ / ٣) -‬ﺻﺤﻴﺢ‬

‫‪ - ٥٧٨‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٣٠١٦)(٢٨٦ / ٧) -‬ﺻﺤﻴﺢ‬
‫‪ - ٥٧٩‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٤٣١٠) -‬‬
‫‪٢٧٠‬‬
‫ﻀ ِﻞ ﺍﻟﱠﻠ ِﻪ ﻭ‪‬ﺍ ﹾﺫ ﹸﻛﺮ‪‬ﻭﺍ ﺍﻟﱠﻠ ‪‬ﻪ ﻛﹶـِﺜﲑ‪‬ﺍ‬
‫ﺽ ﻭ‪‬ﺍ‪‬ﺑ‪‬ﺘﻐ‪‬ﻮﺍ ﻣِﻦ ﹶﻓ ‪‬‬
‫ﺸﺮ‪‬ﻭﺍ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺼﻠﹶﺎ ﹸﺓ ﻓﹶﺎﻧ‪‬ﺘ ِ‬
‫ﺖ ﺍﻟ ‪‬‬
‫ﻀ‪‬ﻴ ِ‬
‫ﻭﻗﻮﻟﻪ‪}:‬ﹶﻓِﺈﺫﹶﺍ ﹸﻗ ِ‬
‫ﱠﻟ ‪‬ﻌﱠﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ﹾﻔِﻠﺤ‪‬ﻮ ﹶﻥ { )‪ (١٠‬ﺳﻮﺭﺓ ﺍﳉﻤﻌﺔ‪.‬‬
‫)ﺏ( ﻭﻷﻧﻪ ﻳﺪﻋﻮ ﺇﱃ ﺍﳌﺴﺎﻭﺍﺓ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ‪،‬ﻟﻴﺴﺎﻫﻢ ﰲ ﺑﻨﺎﺀ ﺍﳊﻀﺎﺭﺓ ﺍﻹﻧـﺴﺎﻧﻴﺔ ﻛـﻞ ﻣـﻦ‬
‫ﻳﻨﻀﻮﻱ ﲢﺖ ﺭﺍﻳﺔ ﺍﻹﺳﻼﻡ ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺃﺟﻨﺎﺳﻬﻢ ﻭﺃﻟﻮﺍ‪‬ﻢ ﻭﻟﻐﺎ‪‬ﻢ‪...‬ﻭﺷﻌﺎﺭﻩ ﰲ ﺫﻟـﻚ‬
‫ﺱ ِﺇﻧ‪‬ﺎ ‪‬ﺧﹶﻠ ﹾﻘﻨ‪‬ﺎﻛﹸﻢ ﻣ‪‬ﻦ ﹶﺫ ﹶﻛ ٍﺮ ‪‬ﻭﺃﹸﻧﺜﹶﻰ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﺷﻌ‪‬ﻮﺑ‪‬ﺎ ‪‬ﻭﹶﻗﺒ‪‬ﺎﺋِـ ﹶﻞ‬
‫ﻗﻮﻟﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪}:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ِﻟ‪‬ﺘﻌ‪‬ﺎ ‪‬ﺭﻓﹸﻮﺍ ِﺇ ﱠﻥ ﹶﺃ ﹾﻛ ‪‬ﺮ ‪‬ﻣ ﹸﻜ ‪‬ﻢ ﻋِﻨ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ﹶﺃ‪‬ﺗﻘﹶﺎ ﹸﻛ ‪‬ﻢ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠِﻴ ‪‬ﻢ ‪‬ﺧِﺒ ‪‬ﲑ{ )‪ (١٣‬ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ‬
‫)ﺝ( ﻭﻷﻧﻪ ﺩﻳﻦ ﺍﻻﻧﻔﺘﺎﺡ ﻭﺍﻟﺘﻌﺎﺭﻑ ﺇﱃ ﻛﻞ ﺍﻷﻣﻢ ﻭﺍﻟـﺸﻌﻮﺏ‪،‬ﻭﺷﻌﺎﺭﻩ ﰲ ﺫﻟـﻚ ﺍﻵﻳـﺔ‬
‫ﺍﻟﺴﺎﺑﻘﺔ‪..‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺪﺍﺀ ﺍﻧﻔـﺘﺢ ﺍﳌـﺴﻠﻤﻮﻥ ﻋﻠـﻰ ﻏﲑﻫﻢ‪،‬ﻭﺍﺳـﺘﻔﺎﺩﻭﺍ ﻣـﻦ ﺣـﻀﺎﺭﺍﺕ‬
‫ﺍﻷﻣﻢ‪،‬ﻓﺘﻜﻮﻧﺖ ﻟﺪﻳﻬﻢ ﺧﱪﺍﺕ ﻭﺍﺳﻌﺔ ﰲ ﺷﱴ ﺍ‪‬ﺎﻻﺕ ﺍﻟـﺼﻨﺎﻋﻴﺔ ﻭﺍﻟﺘﺠﺎﺭﻳـﺔ ﻭﺍﻟﺰﺭﺍﻋﻴـﺔ‬
‫ﻭﺍﻟﻔﻨﻴﺔ‪..‬ﻓﺼﻬﺮﻭﻫﺎ ﰲ ﺑﻮﺗﻘﺔ ﺍﻹﺳﻼﻡ‪،‬ﻓﺠﺎﺀﺕ ﺍﳊﻀﺎﺭﺓ ﻓﻴﻤﺎ ﺑﻌﺪ ﻣﻄﺒﻮﻋﺔ ﺑﻄﺎﺑﻌـﻪ‪،‬ﻭﳑﻬﻮﺭﺓ‬
‫ﲞﺎﲤﻪ‪.‬‬
‫)ﺩ( ﻭﻷﻧﻪ ﺩﻳﻦ ﻣﺴﺘﻤﺮ ﻣﺘﺠﺪﺩ ﻋﻠﻰ ﺃﺭﻗﻰ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻨﻈﻢ ﻭﺍﻷﺣﻜﺎﻡ ﻭﺍﳌﺒﺎﺩﺉ‪..‬ﻭﺣﺴﺒﻪ‬
‫ﺷﺮﻓﹰﺎ ﻭﺧﻠﻮﺩﹰﺍ ﺃﻧﻪ ﺗﱰﻳﻞ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪،‬ﻭﺗﺸﺮﻳﻊ ﺃﺣﻜﻢ ﺍﳊﺎﻛﻤﲔ‪،‬ﻭﺃﻧﻪ ﻳﻔﻲ ﲝﺎﺟﺎﺕ ﺍﻟﺒـﺸﺮﻳﺔ‬
‫ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ‪،‬ﻭﳝﺪ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﺘﺸﺮﻳﻌﺎﺕ ﺣﻴﻮﻳﺔ ﺭﺍﻗﻴـﺔ ﻣﺘﻜﺎﻣﻠـﺔ ﺇﱃ ﺃﻥ ﻳـﺮﺙ ﺍﷲ‬
‫ﺴ ‪‬ﻦ ِﻣ ‪‬ﻦ‬
‫ﺤ ﹾﻜ ‪‬ﻢ ﺍﹾﻟﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ِﺔ ‪‬ﻳ‪‬ﺒﻐ‪‬ﻮ ﹶﻥ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺍﻷﺭﺽ ﻭﻣﻦ ﻋﻠﻴﻬﺎ‪،‬ﻭﺷﻌﺎﺭﻩ ﰲ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪}:‬ﹶﺃﹶﻓ ‪‬‬
‫ﺍﻟﹼﻠ ِﻪ ‪‬ﺣ ﹾﻜﻤ‪‬ﺎ ﱢﻟ ﹶﻘ ‪‬ﻮ ٍﻡ ﻳ‪‬ﻮِﻗﻨ‪‬ﻮ ﹶﻥ{ )‪ (٥٠‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪.‬‬
‫ﻭﻳﻜﻔﻲ ﻫﺬﺍ ﺍﻹﺳﻼﻡ ﻓﺨﺮﹰﺍ ﻭﺧﻠﻮﺩﹰﺍ ﺃﻥ ﻳﺸﻬﺪ ﻋﻈﻤﺎﺀ ﺍﻟﻐـﺮﺏ ﻋﻠـﻰ ﻋﻈﻤﺘـﻪ ﻭﺣﻴﻮﻳـﺔ‬
‫ﺗﺸﺮﻳﻌﻪ‪..‬ﻭﺇﻟﻴﻜﻢ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﻔﻴﻠﺴﻮﻑ ﺍﻹﻧﻜﻠﻴﺰﻱ )ﺑﺮﻧﺎﺭﺩﺷﻮ(‪):‬ﻟﻘﺪ ﻛﺎﻥ ﺩﻳﻦ ﳏﻤﺪ ﻣﻮﺿـﻊ‬
‫ﺗﻘﺪﻳﺮ ﺳﺎﻡ‪،‬ﳌﺎ ﻳﻨﻄﻮﻱ ﻋﻠﻴﻪ ﻣﻦ ﺣﻴﻮﻳﺔ ﻣﺪﻫﺸﺔ‪،‬ﻭﺃﻧﻪ ﺍﻟﺪﻳﻦ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻟﻪ ﻣﻠﻜـﺔ ﺍﳍـﻀﻢ‬
‫ﻷﻃﻮﺍﺭ ﺍﳊﻴﺎﺓ ﺍﳌﺨﺘﻠﻔﺔ‪..‬ﺃﺭﻯ ﻭﺍﺟﺒﹰﺎ ﺃﻥ ﻳ‪‬ﺪﻋﻰ ﳏﻤﺪ ﻣﻨﻘﺬ ﺍﻹﻧﺴﺎﻧﻴﺔ‪،‬ﻭﺇ ﹼﻥ ﺭﺟﻼ ﻛﺸﺎﻛﻠﺘﻪ ﻟﻮ‬
‫ﺗﻮﻟﹼﻰ ﺯﻋﺎﻣﺔ ﺍﻟﻌﺎﱂ ﺍﳊﺪﻳﺚ ﻟﻨﺠﺢ ﰲ ﺣﻞ ﻣﺸﻜﻼﺗﻪ(‪.‬‬
‫ﻭﻳﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ )ﺍﻳﺰﻛﻮ ﺍﻧﺴﺎﺑﺎﺗﻮ(‪):‬ﺇﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻔﻮﻕ ﰲ ﻛﺜﲑ ﻣﻦ ﲝﻮﺛﻬﺎ ﺍﻟﺸﺮﺍﺋﻊ‬
‫ﺍﻷﻭﺭﺑﻴﺔ‪،‬ﺑﻞ ﻫﻲ ﺍﻟﱵ ﺗﻌﻄﻲ ﻟﻠﻌﺎﱂ ﺃﺭﺳﺦ ﺍﻟﺸﺮﺍﺋﻊ ﺛﺒﺎﺗﹰﺎ(‪.‬‬
‫‪٢٧١‬‬
‫ﻭﻳﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ )ﺷﱪﻝ( ﻋﻤﻴﺪ ﻛﻠﻴﺔ ﺍﳊﻘﻮﻕ ﲜﺎﻣﻌـﺔ )ﻓﻴﻨـﺎ( ﰲ ﻣـﺆﲤﺮ ﺍﳊﻘـﻮﻕ ﺳـﻨﺔ‬
‫)‪١٩٢٧‬ﻡ(‪):‬ﺇﻥ ﺍﻟﺒﺸﺮﻳﺔ ﻟﺘﻔﺘﺨﺮ ﺑﺎﻧﺘﺴﺎﺏ ﺭﺟﻞ ﻛﻤﺤﻤﺪ )( ﺇﻟﻴﻬﺎ‪،‬ﺇﺫ ﺃﻧﻪ ﺭﻏـﻢ ﺃﻣﻴﺘـﻪ‬
‫ﺍﺳﺘﻄﺎﻉ ﻗﺒﻞ ﺑﻀﻌﺔ ﻋﺸﺮ ﻗﺮﻧﹰﺎ ﺃﻥ ﻳﺄﰐ ﺑﺘﺸﺮﻳﻊ ﺳﻨﻜﻮﻥ ﳓﻦ ﺍﻷﻭﺭﺑﻴﲔ ﺃﺳﻌﺪ ﻣﺎ ﻧﻜﻮﻥ‪،‬ﻟـﻮ‬
‫ﻭﺻﻠﻨﺎ ﺇﱃ ﻗﻤﺘﻪ ﺑﻌﺪ ﺃﻟﻔﻲ ﺳﻨﺔ(!!‪..‬‬
‫ﺟﺎﺀ ﺍﻟﻨﺒﻴﻮﻥ ﺑﺎﻵﻳﺎﺕ ﻓﺎﻧﺼﺮﻓﺖ ﻭﺟﺌﺘﻨﺎ ﲜﺪﻳﺪ ﻏﲑ ﻣﻨﺼﺮﻡ‬
‫ﺁﻳﺎﺗﻪ ﻛﻠﻤﺎ ﻃﺎﻝ ﺍﳌﺪﻯ ‪‬ﺟﺪ‪‬ﺩ ﻳﺰﻳﻨﻬﻦ ﲨﺎﻝ ﺍﻟ ِﻌ‪‬ﺘ ِﻖ ﻭﺍﻟﻘِﺪﻡ‬
‫)ﻫـ( ﻭﻷﻧﻪ ﺩﻳﻦ ﳚﻌﻞ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻨﺬ ﺍﻟﺼﻐﺮ ﺇﻟﺰﺍﻣ‪‬ﻴﹰﺎ ﻭﳎﺎﻧ‪‬ﻴﹰﺎ ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﲤﻴﻴﺰ ﺑـﲔ ﺍﻟﻌﻠـﻮﻡ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﻜﻮﻧﻴﺔ ﺇﻻ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﳊﺎﺟﺔ ﻭﺍﻟﻜﻔﺎﻳﺔ ﻭﺍﻻﺧﺘﺼﺎﺹ‪..‬‬
‫ﺃﻣﺎ ﺃﻥ ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﳚﻌﻞ ﺍﻟﺘﻌﻠﻴﻢ ﺇﺟﺒﺎﺭ‪‬ﻳﹰﺎ ﻭﺇﻟﺰﺍﻣ‪‬ﻴﹰﺎ ﻓﻠﻸﺣﺎﺩﻳﺚ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪٥٨٠‬‬
‫ﺴِﻠ ٍﻢ‪.‬‬
‫ﻀ ﹲﺔ ‪‬ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ‪‬ﻣ ‪‬‬
‫ﺐ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﹶﻓﺮِﻳ ‪‬‬
‫‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬ﺳﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ :‬ﹶﻃﹶﻠ ‪‬‬
‫ﻭﻟﻔﻆ ﺍﳌﺴﻠﻢ ﰲ ﺍﳊﺪﻳﺚ ﻋﺎﻡ ﻳﺸﻤﻞ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪.‬‬
‫ﺐ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ﹾﻠ ﹶﻘ ‪‬ﻤ ﹶﺔ ‪‬ﺑ ِﻦ ‪‬ﺳ ‪‬ﻌ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ِﻦ ﹶﺃ‪‬ﺑﺰ‪‬ﻯ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺟ ‪‬ﺪ ِﻩ ﻗﹶﺎ ﹶﻝ‪ :‬ﺧ ﹶﻄ ‪‬‬
‫ﲔ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ‪،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪ ":‬ﻣ‪‬ﺎ ﺑ‪‬ـﺎ ﹸﻝ ﹶﺃﻗﹾـﻮ‪‬ﺍ ٍﻡ ﻟﹶـﺎ‬ ‫ﺴِﻠ ِﻤ ‪‬‬ ‫ﻒ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫ﺕ ‪‬ﻳ ‪‬ﻮ ٍﻡ ﹶﻓﹶﺄﹾﺛﻨ‪‬ﻰ ‪‬ﻋﻠﹶﻰ ﹶﻃﻮ‪‬ﺍِﺋ ‪‬‬ ‫‪ -  -‬ﺫﹶﺍ ‪‬‬
‫‪‬ﻳ ﹶﻔ ﱢﻘﻬ‪‬ﻮ ﹶﻥ ِﺟﲑ‪‬ﺍ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬ﻌﱢﻠﻤ‪‬ﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳ ِﻌﻈﹸﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳ ﹾﺄ ‪‬ﻣﺮ‪‬ﻭ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳ‪‬ﻨ ‪‬ﻬ ‪‬ﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪ .‬ﻭﻣ‪‬ﺎ ﺑ‪‬ﺎ ﹸﻝ ﹶﺃ ﹾﻗﻮ‪‬ﺍ ٍﻡ ﻟﹶﺎ‬
‫‪‬ﻳ‪‬ﺘ ‪‬ﻌﱠﻠﻤ‪‬ﻮ ﹶﻥ ِﻣ ‪‬ﻦ ِﺟﲑ‪‬ﺍِﻧ ِﻬ ‪‬ﻢ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳ‪‬ﺘ ﹶﻔ ﱠﻘﻬ‪‬ﻮ ﹶﻥ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳ‪‬ﺘ ِﻌﻈﹸﻮ ﹶﻥ ‪.‬ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ‪‬ﻴ ‪‬ﻌﱢﻠ ‪‬ﻤ ‪‬ﻦ ﻗﹶـ ‪‬ﻮ ‪‬ﻡ ِﺟﲑ‪‬ﺍ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭ‪‬ﻳ ﹶﻔ ﱢﻘﻬ‪‬ـﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ‬
‫‪‬ﻭ‪‬ﻳ ِﻌﻈﹸﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭ‪‬ﻳ ﹾﺄ ‪‬ﻣﺮ‪‬ﻭ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭ‪‬ﻳ‪‬ﻨ ‪‬ﻬ ‪‬ﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭﹾﻟ‪‬ﻴ‪‬ﺘ ‪‬ﻌﱠﻠ ‪‬ﻤ ‪‬ﻦ ﻗﹶـ ‪‬ﻮ ‪‬ﻡ ﻣِـ ‪‬ﻦ ِﺟﲑ‪‬ﺍِﻧ ِﻬ ‪‬ﻢ‪ ،‬ﻭ‪‬ﻳ‪‬ﺘ ﹶﻔ ﱠﻘﻬ‪‬ﻮ ﹶﻥ‪ ،‬ﻭ‪‬ﻳ‪‬ﺘ ﹶﻔ ﱠﻄﻨ‪‬ـﻮ ﹶﻥ‪،‬ﹶﺃ ‪‬ﻭ‬
‫ﲔ‪ ،‬ﻫ ‪‬ﻢ ﻗﹶـ ‪‬ﻮ ‪‬ﻡ‬
‫ﹶﻟﹸﺄﻋ‪‬ﺎ ِﺟﹶﻠ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻌﻘﹸﻮ‪‬ﺑ ﹶﺔ "‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻗ ‪‬ﻮ ‪‬ﻡ‪ :‬ﻣ ‪‬ﻦ ‪‬ﺗ ‪‬ﺮ ‪‬ﻭ‪‬ﻧ ‪‬ﻪ ‪‬ﻋﻨ‪‬ﻰ ِﺑ ‪‬ﻬ ‪‬ﺆﻟﹶﺎ ِﺀ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﺍﹾﻟﹶﺄﺷ‪‬ـ ‪‬ﻌ ِﺮ‪‬ﻳ ‪‬‬
‫ﲔ‪،‬ﹶﻓﹶﺄ‪‬ﺗﻮ‪‬ﺍ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬‬ ‫ﻚ ﺍﹾﻟﹶﺄ ‪‬ﺷ ‪‬ﻌ ِﺮ‪‬ﻳ ‪‬‬ ‫ﺏ‪ ،‬ﹶﻓ‪‬ﺒﹶﻠ ﹶﻎ ﹶﺫِﻟ ‪‬‬
‫ﹸﻓ ﹶﻘﻬ‪‬ﺎ ُﺀ‪ ،‬ﻭﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﺟﲑ‪‬ﺍ ﹲﻥ ‪‬ﺟﻔﹶﺎ ﹲﺓ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻤﻴ‪‬ﺎ ِﻩ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﻋﺮ‪‬ﺍ ِ‬
‫ﺸ ‪‬ﺮ‪،‬ﹶﻓﻤ‪‬ﺎ ﺑ‪‬ﺎﹸﻟﻨ‪‬ﺎ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ‪ ":‬ﹶﻟ‪‬ﻴ ‪‬ﻌﱢﻠ ‪‬ﻤ ‪‬ﻦ ﹶﻗ ‪‬ﻮ ‪‬ﻡ‬
‫ﺨ‪‬ﻴ ٍﺮ‪ ،‬ﻭ ﹶﺫ ﹶﻛ ‪‬ﺮ‪‬ﺗﻨ‪‬ﺎ ِﺑ ‪‬‬
‫ﺕ ﹶﻗ ‪‬ﻮﻣ‪‬ﺎ ِﺑ ‪‬‬
‫ ‪ -‬ﹶﻓﻘﹶﺎﻟﹸﻮﺍ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ‪ ،‬ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬‬
‫ِﺟﲑ‪‬ﺍ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭﹶﻟ‪‬ﻴ ﹶﻔ ﱢﻘ ‪‬ﻬ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭﹶﻟ‪‬ﻴ ﹶﻔ ﱢﻄ‪‬ﻨ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭﹶﻟﻴ‪‬ـــ ﹾﺄ ‪‬ﻣ ‪‬ﺮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭﹶﻟ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭﹶﻟ‪‬ﻴ‪‬ﺘ ‪‬ﻌﱠﻠ ‪‬ﻤ ‪‬ﻦ ﻗﹶـــ ‪‬ﻮ ‪‬ﻡ ﻣِـــ ‪‬ﻦ‬
‫ِﺟﲑ‪‬ﺍِﻧ ِﻬ ‪‬ﻢ‪ ،‬ﻭ‪‬ﻳ‪‬ﺘ ﹶﻔ ﱠﻄﻨ‪‬ﻮ ﹶﻥ‪ ،‬ﻭ‪‬ﻳ‪‬ﺘ ﹶﻔ ﱠﻘﻬ‪‬ﻮ ﹶﻥ‪،‬ﹶﺃ ‪‬ﻭ ﹶﻟﹸﺄﻋ‪‬ﺎ ِﺟﹶﻠ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻌﻘﹸﻮ‪‬ﺑ ﹶﺔ ﻓِﻲ ﺍﻟـ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ "‪،‬ﹶﻓﻘﹶـﺎﻟﹸﻮﺍ‪:‬ﻳ‪‬ـﺎ ‪‬ﺭﺳ‪‬ـﻮ ﹶﻝ‬
‫ﻚ‬
‫ﺍﻟﱠﻠ ِﻪ‪،‬ﹶﺃ‪‬ﻧﻔﹶ ﱢﻄ ‪‬ﻦ ﹶﻏ‪‬ﻴ ‪‬ﺮﻧ‪‬ﺎ ؟ ﹶﻓﹶﺄﻋ‪‬ﺎ ‪‬ﺩ ﹶﻗ ‪‬ﻮﹶﻟ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ‪ ،‬ﻭﹶﺃﻋ‪‬ﺎﺩ‪‬ﻭﺍ ﻗﹶـ ‪‬ﻮﹶﻟ ‪‬ﻬ ‪‬ﻢ‪:‬ﹶﺃ‪‬ﻧ ﹶﻔﻄﱢـ ‪‬ﻦ ﹶﻏ‪‬ﻴ ‪‬ﺮﻧ‪‬ـﺎ ؟ ﹶﻓﻘﹶـﺎ ﹶﻝ ﹶﺫﻟِـ ‪‬‬

‫‪ - ٥٨٠‬ﺍﻟﻔﻮﺍﺋﺪ ﻟﺘﻤﺎﻡ ‪ (٥٦٥١-) (٣٠ / ١) - ٤١٤‬ﻣﻦ ﻃﺮﻕ ﺻﺤﻴﺢ ﻟﻐﲑﻩ‬

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‫ﹶﺃ‪‬ﻳﻀ‪‬ﺎ‪،‬ﹶﻓﻘﹶﺎﻟﹸﻮﺍ‪:‬ﹶﺃ ‪‬ﻣ ِﻬ ﹾﻠﻨ‪‬ﺎ ‪‬ﺳ‪‬ﻨ ﹰﺔ‪ ،‬ﹶﻓﹶﺄ ‪‬ﻣ ‪‬ﻬﹶﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﺳ‪‬ﻨ ﹰﺔ ِﻟ‪‬ﻴ ﹶﻔ ﱢﻘﻬ‪‬ﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻌﱢﻠﻤ‪‬ﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭ‪‬ﻳ ﹶﻔ ﱢﻄﻨ‪‬ﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ‪،‬ﹸﺛ ‪‬ﻢ ﹶﻗ ‪‬ﺮﹶﺃ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ‬
‫‪ -  -‬ﻫ ِﺬ ِﻩ ﺍﻟﹾﺂ‪‬ﻳ ﹶﺔ ) ﹸﻟ ِﻌ ‪‬ﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ِﻣ ‪‬ﻦ ﺑ‪‬ﻨِﻲ ِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴ ﹶﻞ ‪‬ﻋﻠﹶﻰ ﻟِـﺴ‪‬ﺎ ِﻥ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ ( ﺍﻟﹾﺂﻳ‪‬ـ ﹶﺔ ‪ .‬ﺭ ‪‬ﻭﺍ ‪‬ﻩ‬
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‫ﺍﻟ ﱠﻄ‪‬ﺒﺮ‪‬ﺍِﻧ ‪‬ﻲ ﻓِﻲ ﺍﹾﻟ ﹶﻜِﺒ ِﲑ‬
‫ﺠ ‪‬ﻤ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ِﺑِﻠﺠ‪‬ﺎ ٍﻡ‬
‫ﷲ ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻣ ‪‬ﻦ ﹶﻛ‪‬ﺘ ‪‬ﻢ ِﻋ ﹾﻠﻤ‪‬ﺎ ﹶﺃﹾﻟ ‪‬‬
‫ﷲ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫‪٥٨٢‬‬
‫ِﻣ ‪‬ﻦ ﻧ‪‬ﺎ ٍﺭ‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ‪ -‬ﰲ ﻧﻈﺮ ﺍﻹﺳﻼﻡ ‪ -‬ﻓﺮﻳﻀﺔ ﻋﻠﻰ ﺍﳌـﺴﻠﻢ ﻭﺍﳌـﺴﻠﻤﺔ‪..‬ﻭﺇﺫﺍ ﻛـﺎﻥ‬
‫ﺍﳌﺴﺘﻨﻜﻒ ﻋﻦ ﺗﻌﻠﻢ ﺍﻟﻌﻠﻢ ﺃﻭ ﺗﻌﻠﻴﻤﻪ ﻣﻬﺪﺩﺍ ‪ -‬ﻣﻦ ﻗﺒﻞ ﺍﻟﺸﺮﻉ ‪ -‬ﺑﺎﻟﻌﻘﻮﺑﺔ‪..‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻣـﻦ‬
‫ﻳﻜﺘﻢ ﺍﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ ﻣﻠﺠﻤﹰﺎ ﺑﻠﺠﺎﻡ ﻣﻦ ﻧﺎﺭ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪..‬ﺃﻓﻼ ﻳﺪﻝ ﻛﻞ ﻫﺬﺍ ﻋﻠﻰ ﺃﻥ ﺍﻹﺳـﻼﻡ‬
‫ﺩﻳﻦ ﳚﻌﻞ ﺗﻌﻠﻢ ﺍﻟﻌﻠﻢ ﺃﻭ ﺗﻌﻠﻴﻤﻪ ﻭﺍﺟﺒﹰﺎ ﺇﻟﺰﺍﻣﻴﺎﹰ؟!‪..‬‬
‫ﺃﻣﺎ ﺃﻥ ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﳚﻌﻞ ﺍﻟﺘﻌﻠﻴﻢ ﺑﻜﻞ ﺍﺧﺘﺼﺎﺻﺎﺗﻪ ﳎﺎﻧ‪‬ﻴﹰﺎ ﻓﻠﻠﻤﻮﺍﻗﻒ ﺍﻟﱵ ﻭﻗﻔﻬﺎ ﺍﻟﻨﱯ  ﰲ‬
‫ﳎﺎﻧﻴﺔ ﺍﻟﺘﻌﻠﻴﻢ‪،‬ﻭﲢﺬﻳﺮﻩ ﺍﻟﺸﺪﻳﺪ ﻣﻦ ﺃﺧﺬ ﺍﻷﺟﺮ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻴﻢ ﻷﺻﺤﺎﺑﻪ‪.‬‬
‫ﻓﻘﺪ ﺛﺒﺖ ﺗﺎﺭﳜ‪‬ﻴﹰﺎ ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻛﺎﻥ ﻻ ﻳﺘﻘﺎﺿﻰ ﻋﻠﻰ ﺩﻋﻮﺗﻪ ﻭﺗﻌﻠﻴﻤﻪ ﻣﻦ ﺃﺣـﺪ‬
‫ﻱ ِﺇﻟﱠـﺎ‬
‫ﺃﺟﺮﹰﺍ‪،‬ﻭﻣﺒﺪﺃﻩ ﻭﻣﺒﺪﺃ ﺍﻟﺮﺳﻞ ﻣﻦ ﻗﺒﻠﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ }:‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺳﹶﺄﹸﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺟ ٍﺮ ِﺇ ﹾﻥ ﹶﺃ ‪‬ﺟ ِﺮ ‪‬‬
‫ﲔ{ )‪ (١٠٩‬ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ‬ ‫ﺏ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬
‫‪‬ﻋﻠﹶﻰ ‪‬ﺭ ‪‬‬
‫ﻭﺛﺒﺖ ﺗﺎﺭﳜ‪‬ﻴﹰﺎ ﻛﺬﻟﻚ ﺃﻥ ﻣﺼﻌﺐ ﺑﻦ ﻋﻤﲑ ﺍﻟﺬﻱ ﺃﺭﺳﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺩﺍﻋﻴﹰﺎ ﻭﻣﻌﻠﻤﹰﺎ‬
‫ﺇﱃ ﺍﳌﺪﻳﻨﺔ‪،‬ﻭﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺍﻟﺬﻱ ﺃﺭﺳﻠﻪ ﺇﱃ ﺍﻟﻴﻤﻦ‪،‬ﻭﺟﻌﻔﺮ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺍﻟـﺬﻱ ﺃﺭﺳـﻠﻪ ﺇﱃ‬
‫ﺍﳊﺒﺸﺔ‪..‬ﻭﻋﺸﺮﺍﺕ ﻏﲑﻫﻢ ﻛﺎﻧﻮﺍ ﻻ ﻳﺘﻘﺎﺿﻮﻥ ﻣﻦ ﺃﺣﺪ ﺃﺟﺮﹰﺍ‪.‬‬
‫ﺏ ﻭ‪‬ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﹶﻓﹶﺄ ‪‬ﻫﺪ‪‬ﻯ ِﺇﹶﻟ ‪‬ﻰ ‪‬ﺭ ‪‬ﺟ ﹲﻞ‬
‫ﺼ ﱠﻔ ِﺔ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫ﺖ ﻧ‪‬ﺎﺳ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﻟ ‪‬‬
‫ﺖ ﻗﹶﺎ ﹶﻝ‪ :‬ﻋﱠﻠ ‪‬ﻤ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ‪‬ﺩ ﹶﺓ ‪‬ﺑ ِﻦ ﺍﻟﺼ‪‬ﺎ ِﻣ ِ‬
‫ﺖ ِﺑﻤ‪‬ﺎ ٍﻝ ‪‬ﻭﹶﺃ ‪‬ﺭﻣِﻰ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﻓِﻰ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ﻵِﺗ‪‬ﻴ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠـ ِﻪ ‪-‬‬ ‫ﺴ ‪‬‬ ‫ﺖ‪:‬ﹶﻟ‪‬ﻴ ‪‬‬ ‫ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﻗ ‪‬ﻮﺳ‪‬ﺎ ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺏ‬
‫ﺖ ﹸﺃ ‪‬ﻋﱢﻠ ‪‬ﻤ ‪‬ﻪ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫ﺖ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ‪‬ﻫﺪ‪‬ﻯ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﺇﹶﻟ ‪‬ﻰ ﹶﻗﻮ‪‬ﺳ‪‬ﺎ ِﻣ ‪‬ﻤ ‪‬ﻦ ﹸﻛ‪‬ﻨ ‪‬‬
‫ﻸ ‪‬ﺳﹶﺄﹶﻟ‪‬ﻨ ‪‬ﻪ ﹶﻓﹶﺄ‪‬ﺗ‪‬ﻴ‪‬ﺘ ‪‬ﻪ ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫‪ -‬ﹶﻓ َ‬

‫‪ - ٥٨١‬ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻷﰊ ﻧﻌﻴﻢ ‪ ( ١١١٨) (٣٦٦ / ١) -‬ﻭﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ‪ ( ٧٤٨ )(٣٧٩ / ١) -‬ﺣﺴﻦ‬
‫‪ - ٥٨٢‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٩٦) (٢٩٨ / ١) -‬ﺻﺤﻴﺢ‬
‫‪٢٧٣‬‬
‫ﻕ‬
‫ﻕ ِﺑ ﹶﻄ ‪‬ﻮ ٍ‬
‫ﺐ ﹶﺃ ﹾﻥ ‪‬ﺗ ﹶﻄ ‪‬ﻮ ‪‬‬
‫ﺤ ‪‬‬
‫ﺖ ‪‬ﺗ ِ‬
‫ﺖ ِﺑﻤ‪‬ﺎ ٍﻝ ‪‬ﻭﹶﺃ ‪‬ﺭﻣِﻰ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﻓِﻰ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ‪.‬ﻗﹶﺎ ﹶﻝ ‪ِ »:‬ﺇ ﹾﻥ ﹸﻛ‪‬ﻨ ‪‬‬
‫ﺴ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬‬
‫‪٥٨٣‬‬
‫ِﻣ ‪‬ﻦ ﻧ‪‬ﺎ ٍﺭ ﻓﹶﺎ ﹾﻗ‪‬ﺒ ﹾﻠﻬ‪‬ﺎ «‪.‬‬
‫ﻭﺛﺒﺖ ﺗﺎﺭﳜ‪‬ﻴﹰﺎ ﺃﻳﻀﹰﺎ ﺃﻥ ﺃﺑﻨﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺆﻣ‪‬ﻮﻥ ﺍﳌﺴﺎﺟﺪ‪،‬ﻭﺍﳌﺪﺍﺭﺱ‪..‬ﻟﻠﻌﻠﻢ ﻭﺍﻟﺘﻌﻠﻢ‬
‫ﻛﺎﻧﻮﺍ ﻻ ﻳﺒﺬﻟﻮﻥ ﰲ ﺳﺒﻴﻞ ﺗﻌﻠﻴﻤﻬﻢ ﺃﺟﺮﹰﺍ!!‬
‫ﺑﻞ ﻛﺎﻧﻮﺍ ﻳﺪﺭﺳﻮﻥ ﰲ ﺑﻌﺾ ﺍﻟﻌﺼﻮﺭ ﻋﻠﻰ ﺣﺴﺎﺏ ﺍﻟﺪﻭﻟﺔ‪..‬ﻭﻟﻘﺪ ﻛﺎﻥ ﻋﻠﻤـﺎﺀ ﺍﻟـﺴﻠﻒ‬
‫ﳛﺬﹼﺭﻭﻥ ﻣﻦ ﻳﺘﺼﺪﻯ ﻟﻺﺭﺷﺎﺩ ﻭﺍﻟﺘﻌﻠﻴﻢ ﰲ ﺃﻥ ﻳﺄﺧﺬ ﻋﻠﻰ ﺗﻌﻠﻴﻤﻪ ﺃﺟﺮﹰﺍ‪ِ،‬ﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﱢﻠ ‪‬ﻢ ‪‬ﻳ‪‬ﻨ‪‬ﺒﻐِﻲ ﹶﻟ ‪‬ﻪ ﹶﺃ ﹾﻥ‬
‫ﺼ ‪‬ﺪ ﺑِـ ِﻪ ﺟ‪‬ـﺰ‪‬ﺍ ًﺀ ‪‬ﻭ ﹶﻻ‬ ‫ﺐ ‪‬ﻋﻠﹶﻰ ِﺇﻓﹶﺎ ‪‬ﺩ ِﺓ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﹶﺃ ‪‬ﺟﺮ‪‬ﺍ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ﹾﻘ ِ‬ ‫ﻼ ‪‬ﻳ ﹾﻄﹸﻠ ‪‬‬‫ﻉ  ﹶﻓ ﹶ‬ ‫ﺸ ‪‬ﺮ ِ‬ ‫ﺐ ﺍﻟ ‪‬‬ ‫ﻱ ِﺑﺼ‪‬ﺎ ِﺣ ِ‬ ‫‪‬ﻳ ﹾﻘ‪‬ﺘ ِﺪ ‪‬‬
‫ﺖ‬
‫ﺴ ِﻪ ِﻣ‪‬ﻨ ﹰﺔ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ‪‬ﻧ ِ‬ ‫ﺏ ِﺇﹶﻟ‪‬ﻴ ِﻪ ‪‬ﻭ ﹶﻻ ‪‬ﻳﺮ‪‬ﻯ ِﻟ‪‬ﻨ ﹾﻔ ِ‬ ‫‪‬ﺷﻜﹸﻮﺭ‪‬ﺍ‪،‬ﺑ‪‬ﻞ ‪‬ﻳ ‪‬ﻌﱢﻠ ‪‬ﻢ ِﻟ ‪‬ﻮ ‪‬ﺟ ِﻪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻭ ﹶﻃﹶﻠﺒ‪‬ﺎ ﻟِﻠ‪‬ﺘ ﹶﻘ ‪‬ﺮ ِ‬
‫ﺏ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﺑ ِﺰﺭ‪‬ﺍ ‪‬ﻋ ِﺔ‬‫ﺍﹾﻟ ِﻤ‪‬ﻨ ﹸﺔ ﹶﻻ ِﺯ ‪‬ﻣ ﹰﺔ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ‪،‬ﺑ‪‬ﻞ ‪‬ﻳﺮ‪‬ﻯ ﺍﹾﻟ ﹶﻔﻀ‪‬ﻞ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﺇ ﹾﺫ ‪‬ﻫ ﱠﺬﺑ‪‬ﻮﺍ ﹸﻗﻠﹸﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ َِﻷ ﹾﻥ ‪‬ﺗ‪‬ﺘ ﹶﻘ ‪‬ﺮ ‪‬‬
‫ﻚ ِﺑﻬ‪‬ﺎ ‪‬ﺗﺰِﻳ ‪‬ﺪ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ‪‬ﻨ ﹶﻔ ‪‬ﻌ ِﺔ‬
‫ﻚ ِﺯﺭ‪‬ﺍ ‪‬ﻋ ﹰﺔ ﹶﻓ ‪‬ﻤ‪‬ﻨ ﹶﻔ ‪‬ﻌ‪‬ﺘ ‪‬‬
‫ﺴ ‪‬‬ ‫ﻉ ﻓِﻴﻬ‪‬ﺎ ِﻟ‪‬ﻨ ﹾﻔ ِ‬‫ﺽ ِﻟ‪‬ﺘ ‪‬ﺰ ‪‬ﺭ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻌﻠﹸﻮ ِﻡ ﻓِﻴ ‪‬ﻬﺎ‪،‬ﻛﹶﺎﱠﻟﺬِﻱ ‪‬ﻳ ِﻌ ‪‬ﲑ ‪‬ﻙ ﺍﻷَْ ‪‬ﺭ ‪‬‬
‫ﺏ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻌﱢﻠ ِﻢ ِﻋﻨ‪‬ـ ‪‬ﺪ ﺍﻟﻠﱠـ ِﻪ‬ ‫ﻚ ﻓِﻲ ﺍﻟ‪‬ﺘ ‪‬ﻌﻠِﻴ ِﻢ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ِﻣ ‪‬ﻦ ﹶﺛﻮ‪‬ﺍ ِ‬ ‫ﻒ ‪‬ﺗ ﹶﻘﱢﻠ ‪‬ﺪ ‪‬ﻩ ِﻣ‪‬ﻨ ﹰﺔ ‪‬ﻭﹶﺛﻮ‪‬ﺍ‪‬ﺑ ‪‬‬
‫ﺽ ﹶﻓ ﹶﻜ‪‬ﻴ ‪‬‬
‫ﺐ ﺍﻷَْ ‪‬ﺭ ِ‬
‫ﺻ‪‬ﺎ ِﺣ ِ‬
‫ﺐ ﺍﻷَْ ‪‬ﺟ ‪‬ﺮ ِﺇ ﱠﻻ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ٥٨٤‬ﹶﻛﻤ‪‬ﺎ ﻗﹶـﺎﻝ‬ ‫ﻼ ‪‬ﺗ ﹾﻄﹸﻠ ِ‬ ‫ﺏ ﹶﻓ ﹶ‬ ‫ﺖ ‪‬ﻫﺬﹶﺍ ﺍﻟﱠﺜﻮ‪‬ﺍ ‪‬‬ ‫‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ،‬ﻭﹶﻟ ‪‬ﻮ ﹶﻻ ﺍﹾﻟ ‪‬ﻤﺘ‪ ‬ﻌﱢﻠ ‪‬ﻢ ﻣ‪‬ﺎ ِﻧ ﹾﻠ ‪‬‬
‫ﻱ ِﺇ ﱠﻻ ‪‬ﻋﻠﹶﻰ ﺍﻟﹼﻠ ِﻪ ‪‬ﻭﻣ‪‬ﺂ ﹶﺃ‪‬ﻧ ﹾﺎ ِﺑﻄﹶﺎ ِﺭ ِﺩ ﺍﻟﱠـﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ـﻮﹾﺍ‬ ‫‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ }:‬ﻭﻳ‪‬ﺎ ﹶﻗ ‪‬ﻮ ِﻡ ﻻ ﹶﺃ ‪‬ﺳﹶﺄﹸﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﻣ‪‬ﺎ ﹰﻻ ِﺇ ﹾﻥ ﹶﺃ ‪‬ﺟ ِﺮ ‪‬‬
‫ﺠ ‪‬ﻬﻠﹸﻮ ﹶﻥ{ )‪ (٢٩‬ﺳﻮﺭﺓ ﻫﻮﺩ‪.‬‬ ‫ﻼﻗﹸﻮ ‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﻟ ِﻜ‪‬ﻨ ‪‬ﻲ ﹶﺃﺭ‪‬ﺍ ﹸﻛ ‪‬ﻢ ﹶﻗ ‪‬ﻮﻣ‪‬ﺎ ‪‬ﺗ ‪‬‬ ‫ِﺇ‪‬ﻧﻬ‪‬ﻢ ‪‬ﻣ ﹶ‬
‫ﻚ ﺃﹶ ﱠﻥ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﱢﻠ ‪‬ﻢ ِﺇﻣ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﻳﻘﹸـﻮ ‪‬ﻡ‬
‫ﺼﻠﹸﻮﺍ ﺍﻟ‪‬ﺘ ‪‬ﻤﻮ‪‬ﻝ ﻓِﻲ ‪‬ﺣ ﹾﻜ ِﻢ ﹶﺃ ‪‬ﺧ ِﺬ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﱢﻠ ِﻢ ﺍﻷَْ ‪‬ﺟ ‪‬ﺮ ‪‬ﻭ ﹶﺫِﻟ ‪‬‬ ‫‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﺍﹾﻟ ﹸﻔ ﹶﻘﻬ‪‬ﺎ َﺀ ﹶﻓ ‪‬‬
‫ﺴ‪‬ﺒ ﹰﺔ ﹶﻓ‪‬ﻴ ‪‬ﻌﻄﹶﻰ ﻣِـ ‪‬ﻦ‬
‫ﻁ ﹶﺃ ‪‬ﺟ ٍﺮ ‪‬ﻣ ‪‬ﻌ‪‬ﻴ ٍﻦ‪،‬ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﻳﻘﹸﻮ ‪‬ﻡ ِﺑ ‪‬ﻌ ‪‬ﻤِﻠ ِﻪ ِﺣ ‪‬‬ ‫ﺴ‪‬ﺒ ﹰﺔ ِﻟ ‪‬ﻮ ‪‬ﺟ ِﻪ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ‪‬ﻭ ﺑِﺎ ‪‬ﺷِﺘﺮ‪‬ﺍ ِ‬
‫ﺑِﺎﻟ‪‬ﺘ ‪‬ﻌﻠِﻴ ِﻢ ِﺣ ‪‬‬
‫ﺴﻤ‪‬ﻰ ﹶﺃﺟ‪‬ـﺮ‪‬ﺍ ﻗﹶـﺎﻝ ﺍﺑ‪‬ـ ‪‬ﻦ‬ ‫ﺴﻤ‪‬ﻰ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﻌﻄﹶﺎ ‪‬ﻩ ِﺭ ‪‬ﺯﻗﹰـﺎ ‪‬ﻭ ﹶﻻ ﻳ‪‬ـ ‪‬‬ ‫ﺖ ﺍﹾﻟﻤ‪‬ﺎﻝ ﻣ‪‬ﺎ ‪‬ﻳﻌِﻴ‪‬ﻨ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ ‪‬ﻤِﻠ ِﻪ‪ ،‬ﻭ‪‬ﻳ ‪‬‬ ‫‪‬ﺑ‪‬ﻴ ِ‬
‫ﺖ ﺍﹾﻟﻤ‪‬ـﺎﻝ َِﻷ ﱠﻥ ﻓِـﻲ‬ ‫ﺐ ‪‬ﻋﻠﹶﻰ ﺍﻹِْﻣ‪‬ﺎ ِﻡ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺘﻌ‪‬ﺎ ‪‬ﻫ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﱢﻠ ‪‬ﻢ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻌﱢﻠ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬ﺮ ‪‬ﺯﹶﻗ ‪‬ﻬﻤ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﺑ‪‬ﻴ ِ‬ ‫‪‬ﻣ ﹾﻔِﻠ ٍﺢ‪:‬ﻭ‪‬ﺍ ِﺟ ‪‬‬
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‫ﺠﻬ‪‬ﺎ ِﺩ ‪.‬‬
‫ﹶﺫِﻟﻚ‪ِ ‬ﻗﻮ‪‬ﺍﻣ‪‬ﺎ ﻟِﻠﺪ‪‬ﻳ ِﻦ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﹶﺃ ‪‬ﻭﻟﹶﻰ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِ‬

‫‪ - ٥٨٣‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ ‪ -‬ﺣﻴﺪﺭ ﺁﺑﺎﺩ ‪ (١٢٠١٧)(١٢٥ / ٦) -‬ﺻﺤﻴﺢ‬

‫‪ - ٥٨٤‬ﺍﻹﺣﻴﺎﺀ ‪،٥٦ / ١‬ﻭﺍ‪‬ﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ ‪٢٨ / ١‬‬
‫‪ - ٥٨٥‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﳍﻨﺪﻳﺔ ‪،٤٤٨ / ٤‬ﻭﺣﺎﺷﻴﺔ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ ‪،٣٥ / ٥‬ﻭﺍﻟﺸﺮﺡ ﺍﻟﻜﺒﲑ ﻣﻊ ﺍﻟﺪﺳـﻮﻗﻲ ‪،٦١،١٦ / ٤‬ﻭﺣﺎﺷـﻴﺔ‬
‫ﺍﳉﻤﻞ ‪،٥٤٥،٥٤١ / ٣‬ﻭﻛﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ‪،١٣،١٢ / ٤‬ﻭﺍﻵﺩﺍﺏ ﺍﻟﺸﺮﻋﻴﺔ ‪. ٥٣ / ٢‬‬
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‫ﺐ ‪‬ﻭﹶﺃﻣ‪‬ـ ‪‬ﺮ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ﹶﺃﻭ‪‬ﻝ ‪‬ﻣ ‪‬ﻦ ‪‬ﺟ ‪‬ﻤ ‪‬ﻊ ﺍﻷَْ ‪‬ﻭ ﹶﻻ ‪‬ﺩ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤ ﹾﻜﺘ‪‬ـ ِ‬
‫ﺏ ‪‬ﺭ ِ‬
‫‪‬ﻭﹶﻗ ‪‬ﺪ ﻛﹶﺎ ﹶﻥ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟﺨ‪‬ﻄﱠﺎ ِ‬
‫‪٥٨٦‬‬
‫ﺖ ﺍﹾﻟﻤ‪‬ﺎﻝ ‪.‬‬
‫ﻼ ِﺯ ‪‬ﻣ ‪‬ﻬ ‪‬ﻢ ﻟِﻠ‪‬ﺘ ‪‬ﻌﻠِﻴ ِﻢ ‪‬ﻭ ‪‬ﺟﻌ‪‬ﻞ ِﺭ ‪‬ﺯﹶﻗ ‪‬ﻪ ِﻣ ‪‬ﻦ ‪‬ﺑ‪‬ﻴ ِ‬
‫ﺨﺰ‪‬ﺍ ِﻋ ‪‬ﻲ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹶ‬
‫ﻋ‪‬ﺎ ِﻣﺮ‪ ‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺍﹾﻟ ‪‬‬
‫ﻭﻛﺎﻥ ﻣﻦ ﻧﺘﻴﺠﺔ ﺫﻟﻚ ﺃﻥ ﺃﻗﺒﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﻌﻠﻢ ﺑﺸﻜﻞ ﻻ ﻧﻈـﲑ ﻟـﻪ ﰲ ﺗـﺎﺭﻳﺦ‬
‫ﺍﻟﺒﺸﺮﻳﺔ‪..‬ﻳﻘﻮﻝ ﺃﺣﺪ ﺍﳌﻔﻜﺮﻳﻦ‪):‬ﺇﻥ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺳﺒﻘﺖ ﺍﻟﻌﺎﱂ ﻛﻠﻪ ﰲ ﻧﺸﺮ ﺍﻟﺘﻌﻠﻴﻢ ﳎﺎﻧﹰﺎ‬
‫ﻟﻠﻤﻮﺍﻃﻨﲔ ﲨﻴﻌﹰﺎ ﺑﻼ ﲤﻴﻴﺰ ﺃﻭ ﳏﺎﺑﺎﺓ‪،‬ﻓﻜﺎﻧﺖ ﺍﳌﺪﺍﺭﺱ ﻣﻔﺘﻮﺣﺔ ﻋﻠﻰ ﻣﺼﺎﺭﻳﻌﻬﺎ ﻟﻠﺸﻌﺐ ﲨﻴﻌﹰﺎ‬
‫ﰲ ﺍﳌﺴﺠﺪ‪،‬ﻭﺩﻭﺭ ﺍﻟﻌﻠﻢ‪،‬ﻭﺍﻷﻣﺎﻛﻦ ﺍﻟﻌﺎﻣﺔ‪..‬ﰲ ﻛﻞ ﺍﻟﺒﻼﺩ ﺍﻟﱵ ﺩﺧﻠﺖ ﺍﻹﺳـﻼﻡ‪،‬ﻭﻣﻦ ﺑﻘﺎﻳـﺎ‬
‫ﺫﻟﻚ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳊﺮ ﺍﳌﺒﺎﺡ ﺍﻟﺘﻌﻠﻴﻢ ﺍ‪‬ﺎﱐ ﺍﻟﻘﺎﺋﻢ ﺑﺎﻷﺯﻫﺮ ﺍﻟـﺸﺮﻳﻒ‪،‬ﻭﺑﻜﻠﻴﺔ ﺩﺍﺭ ﺍﻟﻌﻠﻮﻡ‪،‬ﻭﲨﻴـﻊ‬
‫ﺍﳌﺪﺍﺭﺱ ﺍﻟﺸﺮﻋﻴﺔ‪..‬ﻓﺎﻟﻄﻼﺏ ﳝﻨﺤﻮﻥ ﻓﻴﻬﺎ ﺇﻋﺎﻧﺎﺕ ﻣﺎﻟﻴﺔ ﻟﺘﻮﻓﲑ ﺍﻟﻐﺬﺍﺀ ﳍﻢ ﳑﺎ ﺗﻌﻤﻞ ﺍﻟـﺪﻭﻝ‬
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‫ﺍﻵﻥ ﻋﻠﻰ ﺗﻌﻤﻴﻤﻪ ﰲ ﺃﺭﺟﺎﺋﻬﺎ(‬
‫ﺑﻘﻲ ﺍﻟﺴﺆﺍﻝ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻌﻠﻢ ﻣﺘﻔﺮﻏﹰﺎ ﻟﻠﺘﻌﻠﻴﻢ‪،‬ﻭﻟﻴﺲ ﻋﻨﺪﻩ ﻣﻮﺭﺩ ﺁﺧﺮ ﻳﺘﻜﺴ‪‬ﺐ ﻣﻨﻪ ﻫﻞ ﳚﻮﺯ ﻟﻪ‬
‫ﺃﻥ ﻳﺄﺧﺬ ﺃﺟﺮﹰﺍ ﻋﻠﻰ ﺗﻌﻠﻴﻤﻪ؟ ﻻﺷﻚ ﺃﻥ ﺍﳌﻌﻠﻢ ﺣﻴﻨﻤﺎ ﻳﻜﻮﻥ ﻣﺘﻔﺮﻏﹰﺎ ﻟﻠﻌﻠﻢ ﻭﺍﻟﺘﻌﻠﻴﻢ‪،‬ﻭﺣﻴﻨﻤﺎ ﻻ‬
‫ﺗﺘﻴﺴﺮ ﻟﻪ ﺍﻷﺳﺒﺎﺏ ﰲ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ‪‬ﺑﻠﹾﻐﺔ ﺍﻟﻌﻴﺶ‪،‬ﻭﺣﻴﻨﻤﺎ ﺗﺘﺴﺎﻫﻞ ﺍﻟﺪﻭﻟﺔ‪،‬ﺃﻭ ﻳﺘﺴﺎﻫﻞ ﺍ‪‬ﺘﻤﻊ‬
‫ﰲ ﻛﻔﺎﻳﺘﻪ ﻭﻛﻔﺎﻟﺘﻪ‪..‬ﻓﺈﻧﻪ ﳚﻮﺯ ﺃﻥ ﻳﺄﺧﺬ ﻋﻠﻰ ﺗﻌﻠﻴﻤﻪ ﺃﺟﺮﹰﺍ ﳛﻘﻖ ﻟﻪ ﻛﺮﺍﻣـﺔ ﺍﻟﻨﻔﺲ‪،‬ﻭ‪‬ﺑﻠﹾﻐـﺔ‬
‫ﺍﳊﻴﺎﺓ‪..‬ﻭﺇﱃ ﻫﺬﺍ ﻳﺸﲑ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ﺭﲪﻪ ﺍﷲ ﰲ ﺇﺣﻴﺎﺋﻪ‪):‬ﻭﻛﺬﻟﻚ ﻟﻠﻤﺪﺭﺱ ﺃﻥ ﻳﺄﺧﺬ ﻣـﺎ‬
‫ﻳﻜﻔﻴﻪ ﻟﻴﻔﺮ‪‬ﻍ ﻗﻠﺒﻪ ﻋﻦ ﺍﳌﻌﻴﺸﺔ‪،‬ﻭﻟﻴﺘﺠﺮﺩ ﻟﻨﺸﺮ ﺍﻟﻌﻠﻢ‪،‬ﻓﻴﻜﻮﻥ ﻣﻘﺼﻮﺩﻩ ﻧـﺸﺮ ﺍﻟﻌﻠﻢ‪،‬ﻭﺛـﻮﺍﺏ‬
‫ﺍﻵﺧﺮﺓ‪،‬ﻭﻳﺄﺧﺬ ﺍﻟﺮﺯﻕ ‪‬ﺑﻠﹾﻐﺔ ﻣﻴﺴ‪‬ﺮﺓ ﻟﻠﻤﻘﺼﻮﺩ(‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ‪ -‬ﻛﻤﺎ ﺭﻭﻯ ﺍﻟﻘﺎﺑﺴﻲ ‪:-‬ﻭﻗﺪ ﻣﺮﺕ ﰊ ﺣﻜﺎﻳﺔ ﺗﺬﻛﺮ ﻋﻦ ﺍﺑﻦ ﻭﻫـﺐ ﺃﻧـﻪ‬
‫ﻗﺎﻝ‪:‬ﻛﻨﺖ ﺟﺎﻟﺴﹰﺎ ﻋﻨﺪ ﻣﺎﻟﻚ ﻓﺄﻗﺒﻞ ﺇﻟﻴﻪ ﻣﻌﻠﻢ ﺍﻟ ﹸﻜﺘ‪‬ﺎﺏ‪،‬ﻓﻘﺎﻝ ﻟﻪ‪:‬ﻳﺎ ﺃﺑﺎ ﻋﺒـﺪ ﺍﷲ! ﺇﱐ ﺭﺟـﻞ‬
‫ﻣﺆﺩ‪‬ﺏ ﺍﻟﺼﺒﻴﺎﻥ‪،‬ﻭﺇﻧﻪ ﺑﻠﻐﲏ ﺷﻲﺀ‪،‬ﻓﻜﺮﻫﺖ ﺃﻥ ﺃﺷﺎﺭﻁ )ﺃﻱ ﻋﻠﻰ ﺍﻷﺟﺮ( ﻭﻗﺪ ﺍﻣﺘﻨﻊ ﺍﻟﻨـﺎﺱ‬
‫ﻋﻠ ‪‬ﻲ‪،‬ﻭﻟﻴﺴﻮﺍ ﻳﻌﻄﻮﻧﲏ ﻛﻤﺎ ﻛﺎﻧﻮﺍ ﻳﻌﻄﻮﻥ‪،‬ﻭﻗﺪ ﺍﺿـﻄﺮﺭﺕ ﺑﻌﻴـﺎﱄ ﻭﻟـﻴﺲ ﱄ ﺣﻴﻠـﺔ ﺇﻻ‬
‫ﻁ‪،‬ﻓﺎﻧﺼﺮﻑ ﺍﻟﺮﺟﻞ‪،‬ﻓﻘﺎﻝ ﻟﻪ ﺑﻌﺾ ﺟﻠﺴﺎﺋﻪ‪:‬ﻳﺎ ﺃﺑﺎ ﻋﺒـﺪ‬
‫ﺍﻟﺘﻌﻠﻴﻢ‪.‬ﻓﻘﺎﻝ ﻟﻪ ﻣﺎﻟﻚ‪:‬ﺍﺫﻫﺐ ﻭﺷﺎ ِﺭ ﹾ‬

‫‪ - ٥٨٦‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ ‪ (٢٢٨ / ٣٨) -‬ﻭﻣﻴﺰﺍﻥ ﺍﻟﻌﻤﻞ ‪ (٥٢ / ١) -‬ﻭ ﺍﻟﻔﻮﺍﻛﻪ ﺍﻟﺪﻭﺍﱐ ‪. ٣٥ / ١‬‬
‫‪ - ٥٨٧‬ﳎﻠﺔ ﺍﻟﺘﻤﺪﻥ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﻣﻘﺎﻝ ) ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ( ﻟﻸﺳﺘﺎﺫ ﳏﻤﻮﺩ ﻣﻬﺪﻱ ﺍﺳﺘﺎﻧﺒﻮﱄ ﺹ ‪٤٢٢‬‬
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‫ﻂ )ﺃﻱ ﻳـﺼﻠﺢ( ﻟﻨـﺎ‬
‫ﺍﷲ! ﺗﺄﻣﺮﻩ ﺃﻥ ﻳﺸﺘﺮﻁ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻴﻢ؟ ﻓﻘﺎﻝ ﳍﻢ ﻣﺎﻟﻚ‪:‬ﻧﻌﻢ ﹶﻓﻤ‪‬ﻦ ‪‬ﻳ ‪‬ﻤﺤ‪‬ـ ﹸ‬
‫ﺻﺒﻴﺎﻧﻨﺎ؟ ﻭﻣﻦ ﻳﺆﺩ‪‬ﻢ ﻟﻨﺎ؟ ﻟﻮﻻ ﺍﳌﻌﻠﻤﻮﻥ ﺃﻱ ﺷﻲﺀ ﻛﻨﺎ ﻧﻜﻮﻥ ﳓﻦ؟‬
‫ﻭﻳﺰﻳﺪ ﺍﻷﻣﺮ ﺗﺄﻛﻴﺪﹰﺍ‪،‬ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺍﻟﺬﻱ ﻛﺜﺮ ﺷﺮﻩ‪،‬ﻭﺗﻀﺎﻓﺮﺕ ﺍﳌﺨﻄﻄﺎﺕ ﺍﻻﺳـﺘﻌﻤﺎﺭﻳﺔ ﻓﻴـﻪ‬
‫ﻟﻄﻤﺲ ﻣﻌﺎﱂ ﺍﻹﺳﻼﻡ!!‪..‬‬
‫ﻟﺬﺍ ﻭﺟﺐ ﻋﻠﻰ ﺍﻵﺑﺎﺀ ﻭﺍﳌﺮﺑﲔ ﺃﻥ ﳛﺮﺻﻮﺍ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﺃﻭﻻﺩﻫﻢ ﻭﻻﺳﻴﻤﺎ ﻋﻠـﻢ ﺍﻟﺘﻮﺣﻴـﺪ‬
‫ﻭﺍﻟﻌﻘﻴﺪﺓ‪،‬ﻭﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ‪،‬ﻭﺳﺎﺋﺮ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻷﻧﻪ ﻣـﺎﻻ ﻳـﺘ ‪‬ﻢ ﺍﻟﻮﺍﺟـﺐ ﺇﻻ ﺑـﻪ ﻓﻬـﻮ‬
‫ﻭﺍﺟﺐ‪،‬ﻭﺇﺫﺍ ﱂ ﳜﺘﺎﺭﻭﺍ ﻷﻭﻻﺩﻫﻢ ﺍﳌﻌﻠﻤﲔ ‪ -‬ﻭﻟﻮ ﺑﺎﻷﺟﺮ ‪ -‬ﻓﺈﻥ ﺍﻷﻭﻻﺩ ﺳﻴﻨـﺸﺆﻭﻥ ﻋﻠـﻰ‬
‫ﺍﻹﳊﺎﺩ ﻭﺍﳉﻬﻞ ﻭﺍﻟﺘﺤﻠﻞ ﻭﺍﻹﺑﺎﺣﻴﺔ‪..‬‬
‫ﻭﻗﺪﳝﹰﺎ ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻛﻤﺎ ﺭﻭﻯ ﺍﺑﻦ ﺳﺤﻨﻮﻥ ﻋﻦ ﺳـﻔﻴﺎﻥ ﺍﻟﺜـﻮﺭﻱ ‪-‬‬
‫"ﺛﻼﺙ ﻻﺑﺪ ﻟﻠﻨﺎﺱ ﻣﻨﻬﻢ‪:‬ﻣﻦ ﺃﻣﲑ ﳛﻜﻢ ﺑﻴﻨﻬﻢ‪،‬ﻭﻟﻮﻻ ﺫﻟﻚ ﻷﻛﻞ ﺑﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ‪،‬ﻭﻻﺑﺪ ﻟﻠﻨﺎﺱ‬
‫ﻣﻦ ﺷﺮﺍﺀ ﺍﳌﺼﺎﺣﻒ ﻭﺑﻴﻌﻬﺎ‪،‬ﻭﻟﻮﻻ ﺫﻟﻚ ﻟﺒﻄﻞ ﻛﺘﺎﺏ ﺍﷲ‪،‬ﻭﻻﺑﺪ ﻟﻠﻨﺎﺱ ﻣـﻦ ﻣﻌﻠـﻢ ﻳﻌﻠـﻢ‬
‫‪٥٨٨‬‬
‫ﺃﻭﻻﺩﻫﻢ‪،‬ﻭﻳﺄﺧﺬ ﻋﻠﻰ ﺫﻟﻚ ﺃﺟﺮﹰﺍ‪،‬ﻭﻟﻮﻻ ﺫﻟﻚ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﺃﻣﻴﲔ‪."...‬‬
‫ﻭﻧﻀﻴﻒ ﺷﻴﺌﹰﺎ ﺁﺧﺮ ﻳﺘﻤﺎﺷﻰ ﻣﻊ ﻫﺬﺍ ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ ﻧﻌﻴﺸﻪ‪،‬ﻻﺑﺪ ﻟﻠﻨﺎﺱ ﻣﻦ ﻣﻌﻠﻢ ﻳﻌﻠﻢ ﺃﻭﻻﺩﻫﻢ‬
‫ﻣﺴﺎﺋﻞ ﺍﻟﻌﻘﻴﺪﺓ‪،‬ﻭﻣﺒﺎﺩﺉ ﺍﻷﺧﻼﻕ‪،‬ﻭﻭﻗﺎﺋﻊ ﺍﻟﺘﺎﺭﻳﺦ‪،‬ﻭﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ‪..‬ﻭﻟﻮﻻ ﺫﻟﻚ ﻟﻜﺎﻥ ﺍﻷﻭﻻﺩ‬
‫ﻣﻠﺤﺪﻳﻦ ﺿﺎﻟﲔ‪،‬ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻢ ﺑﺄﺟﺮ ﺃﻡ ﺑﻐﲑ ﺁﺟﺮ!!‪..‬‬
‫ﻭﺍﻟﺬﻱ ﳔﻠﺺ ﺇﻟﻴﻪ ﺑﻌﺪ ﻣﺎ ﺗﻘﺪﻡ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻻ ﲡﻴﺰ ﰲ ﺍﻷﺻﻞ ﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠـﻰ‬
‫ﺍﻟﺘﻌﻠﻴﻢ‪،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﻣﻼﺑﺴﺔ ﺿﺮﻭﺭﻳﺔ ﻋﻠﻰ ﺃﺧﺬ ﺍﻷﺟﺮﺓ‪،‬ﻛﺄﻥ ﻳﻜـﻮﻥ ﺍﳌﻌﻠـﻢ‬
‫ﻣﺘﻔﺮﻏﹰﺎ ﻟﻠﻌﻠﻢ‪،‬ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻣﻮﺭﺩ ﻣﻦ ﺍﻟﻜﺴﺐ ﺳﻮﻯ ﺍﻟﺘﻌﻠﻴﻢ‪،‬ﺃﻭ ﻛﺎﻧﺖ ﺣﺎﻟﺔ ﺍﻷﻭﻻﺩ ﺗﺴﺘﺪﻋﻲ‬
‫ﺃﻥ ﻳ‪‬ﻔﺮ‪‬ﻍ ﳍﻢ ﺃﻭﻟﻴﺎﺅﻫﻢ ﻣﺆﺩﺑﲔ ﳛ‪‬ﻔﻈﻮ‪‬ﻢ ﻣﻦ ﻋﻘﺎﺋﺪ ﺍﻹﳊﺎﺩ ﻭﺍﻟﻜﻔﺮ‪،‬ﻭﻳﻨﺸ‪‬ﺆﻭ‪‬ﻢ ﻋﻠﻰ ﻣﺒﺎﺩﺉ‬
‫ﺍﻹﺳﻼﻡ ﻭﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻔﺎﺿﻠﺔ‪،‬ﻓﻠﻬﺬﻩ ﺍﳌﻼﺑﺴﺎﺕ ﻭﻏﲑﻫﺎ ﺃﺟﺎﺯﺕ ﺍﻟﺸﺮﻳﻌﺔ ﺃﺧﺬ ﺍﻷﺟـﺮﺓ ﻋﻠـﻰ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺍﻟﺘﻌﻠﻴﻢ ﺷﺮﻋ‪‬ﻴﹰﺎ ﺃﻭ ﻛﺎﻥ ﻛﻮﻧ‪‬ﻴﹰﺎ ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫)ﻭ( ﻭﻷﻧﻪ ﺩﻳﻦ ﻳﻘﺴﻢ ﻓﺮﻳﻀﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺇﱃ ﻓﺮﻳﻀﺔ ﻋﻴﻨﻴﺔ ﻭﻓﺮﻳﻀﺔ ﻛﻔﺎﺋﻴﺔ‪،‬ﻭﰲ ﺫﻟﻚ ﺗﻔﺼﻴﻞ‪:‬‬

‫‪ - ٥٨٨‬ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﰲ ﺍﻹﺳﻼﻡ ﻟﻌﻠﻮﺍﻥ ‪(٢٠٢ / ١) -‬‬

‫‪٢٧٦‬‬
‫‪ -‬ﻓﺈﻥ ﻛﺎﻥ ﲢﺼﻴﻞ ﺍﻟﻌﻠﻢ ﳑﺎ ﻟﻪ ﻋﻼﻗﺔ ﰲ ﺗﻜﻮﻳﻦ ﺍﻟﻔﺮﺩ ﺍﳌـﺴﻠﻢ ﺭﻭﺣﻴﹰﺎ‪،‬ﻭﻋﻘﻠﻴﹰﺎ‪،‬ﻭﺟـﺴﻤﻴﹰﺎ‬
‫ﻭﺧﻠﻘﻴﹰﺎ‪..‬ﻓﻬﻮ ﻣﻦ ﻗﺒﻴﻞ ﻓﺮﺽ ﺍﻟﻌﲔ ﺑﺎﳌﻘﺪﺍﺭ ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﺇﻟﻴﻪ‪،‬ﻭﻳﻨﺪﺭﺝ ﲢـﺖ ﺷـﻌﺎﺭ ﻫـﺬﻩ‬
‫ﺍﻟﻔﺮﻳﻀﺔ ﺍﳌﺮﺃﺓ ﻭﺍﻟﺮﺟﻞ‪،‬ﻭﺍﻟﺼﻐﲑ ﻭﺍﻟﻜﺒﲑ‪،‬ﻭﺍﻟﻌﺎﻣﻞ ﻭﺍﳌﻮﻇﻒ‪..‬ﻭﲨﻴﻊ ﻃﺒﻘﺎﺕ ﺍﻷﻣﺔ ﺍﳌﺴﻠﻤﺔ‪...‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫـﺬﺍ ﻓـﺈﻥ ﺗﻌﻠـﻢ ﺗـﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ‪،‬ﻭﺃﺣﻜـﺎﻡ ﺍﻟﻌﺒﺎﺩﺍﺕ‪،‬ﻭﻣﺒـﺎﺩﺉ ﺍﻷﺧـﻼﻕ‬
‫ﺍﻷﺳﺎﺳﻴﺔ‪،‬ﻭﻣﺴﺎﺋﻞ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ‪،‬ﻭﻗﻮﺍﻋﺪ ﺍﻟﺼﺤﺔ ﺍﻟﻌﺎﻣﺔ‪،‬ﻭﻛﻞ ﻣﺎ ﳛﺘﺎﺟﻪ ﺍﳌﺴﻠﻢ ﰲ ﺃﻣﺮ ﺩﻳﻨﻪ‬
‫ﻭﺩﻧﻴﺎﻩ ﻫﻮ ﻓﺮﺽ ﻋﻴﲏ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﻭﻣﺴﻠﻤﺔ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ‪.‬‬
‫ـﺔ‬‫ـﻪ ﻋﻼﻗـــ‬ ‫ـﺎ ﻟـــ‬ ‫ـﻢ ﳑـــ‬ ‫ـﺼﻴﻞ ﺍﻟﻌﻠـــ‬ ‫ـﺎﻥ ﲢـــ‬ ‫ـﺈﻥ ﻛـــ‬ ‫‪ -‬ﻓـــ‬
‫ﺑﺎﻟﺰﺭﺍﻋﺔ‪،‬ﻭﺍﻟﺼﻨﺎﻋﺔ‪،‬ﻭﺍﻟﺘﺠﺎﺭﺓ‪،‬ﻭﺍﻟﻄﺐ‪،‬ﻭﺍﳍﻨﺪﺳﺔ‪،‬ﻭﺍﻟﻜﻬﺮﺑﺎﺀ‪،‬ﻭﺍﻟﺬﺭﺓ‪،‬ﻭﻭﺳﺎﺋﻞ ﺍﻟﺪﻓﺎﻉ‪،‬ﻭﻏﲑﻫﺎ‬
‫ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﺎﻓﻌﺔ‪..‬ﻓﻬﻮ ﻣﻦ ﻗﺒﻴﻞ ﻓﺮﺽ ﺍﻟﻜﻔﺎﻳﺔ ﺇﺫﺍ ﻗﺎﻡ ﺑﻪ ﺍﻟﺒﻌﺾ ﺳﻘﻂ ﺍﻹﰒ ﻋﻦ ﺍﳉﻤﻴﻊ‪،‬ﻭﺇﺫﺍ‬
‫ﱂ ﻳﻘﻢ ﺑﻪ ﺃﺣﺪ ﻓﺎ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﻛﻠﻪ ﺁﰒ ﻭﻣﺴﺆﻭﻝ‪.‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺮ ﰲ ﻗﻮﺓ ﺍﻟﺪﻓﻊ ﺍﳊﻀﺎﺭﻳﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ﰲ ﺑﻨﺎﺀ ﺍﳊﻀﺎﺭﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪،‬ﻭﻫﺬﺍ ﳑﺎ ﻳﺆﻛـﺪ‬
‫ﻋﻈﻤﺔ ﺍﻹﺳﻼﻡ‪،‬ﻭﻣﻨﺎﻓﺴﺘﻪ ﻟﺮﻭﺡ ﺍﻟﻌﺼﺮ ﻭﺍﻟﺘﻄﻮﺭ‪،‬ﻭﺍﺧﺘﺼﺎﺻﻪ ﲟﻘﻮﻣﺎﺕ ﺍﳋﻠـﻮﺩ ﻭﺍﻟﺘﺠـﺪﺩ‬
‫ﻭﺍﻻﺳﺘﻤﺮﺍﺭ‪..‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﻧﺮﺍﻩ ﺍﻟﻴﻮﻡ ﻣﻦ ﺿﻌﻒ ﻋﻠﻤﻲ ﻭﲣﻠﻒ ﺣﻀﺎﺭﻱ‪..‬ﻓﻴﻌﻮﺩ ﺇﱃ ﺟﻬﻞ ﺍﳌـﺴﻠﻤﲔ ﲝﻘﻴﻘـﺔ‬
‫ﺍﻹﺳﻼﻡ ﺍﻟﻌﻈﻴﻢ‪،‬ﻭﺇﱃ ﺇﺑﻌﺎﺩ ﺍﻹﺳﻼﻡ ﻋﻦ ﺗﻄﺒﻴﻖ ﺃﻧﻈﻤﺘﻪ ﰲ ﻛﻞ ﳎﺎﻻﺕ ﺍﳊﻴـﺎﺓ‪،‬ﻭﺇﱃ ﺗـﺂﻣﺮ‬
‫ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﰲ ﻃﻤﺲ ﻣﻌﺎﱂ ﺍﻹﺳﻼﻡ‪،‬ﻭﻓﺼﻞ ﺍﻟﺪﻳﻦ ﻋﻦ ﺍﻟﺪﻭﻟﺔ‪،‬ﻭﺣﺼﺮ ﺍﻟﻨﻈﺎﻡ ﺍﻹﺳـﻼﻣﻲ‬
‫ﰲ ﺃﻣﻮﺭ ﺍﻟﻌﺒﺎﺩﺓ‪،‬ﻭﻗﻀﺎﻳﺎ ﺍﻷﺧﻼﻕ!!‪..‬‬
‫ﻭﻳﻮﻡ ﻳﻔﻬﻢ ﺍﳌﺴﻠﻤﻮﻥ ﺣﻘﻴﻘﺔ ﺍﻹﺳﻼﻡ‪،‬ﻭﻳﻮﻡ ﻳﻄﺒﻘﻮﻥ ﻧﻈﺎﻣـﻪ ﺍﻟـﺸﺎﻣﻞ ﰲ ﺷـﱴ ﳎـﺎﻻﺕ‬
‫ﺍﳊﻴﺎﺓ‪،‬ﻭﻳﻮﻡ ﻳﻨﺘﺒﻬﻮﻥ ﺇﱃ ﺍﳌﺆﺍﻣﺮﺍﺕ ﺍﻟﱵ ﳛﻴﻜﻬﺎ ﺍﻷﻋﺪﺍﺀ ﻭﺍﻟﻌﻤـﻼﺀ‪..‬ﻓﻌﻨﺪﺋـﺬ ﻳـﺴﺘﻌﻴﺪﻭﻥ‬
‫ﻣﻜﺎﻧﺘﻬﻢ ﲢﺖ ﺍﻟﺸﻤﺲ‪،‬ﻭﻳﺮﺟﻌﻮﻥ ﻫﺪﺍﺓ ﻣﺮﺷﺪﻳﻦ‪،‬ﺑﻞ ﺧﲑ ﺃﻣﺔ ﺃﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ‪..‬‬
‫ﻕ ﺑِ ﹸﻜ ‪‬ﻢ ﻋ‪‬ﻦ ‪‬ﺳﺒِﻴِﻠ ِﻪ ﹶﺫِﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭﺻ‪‬ﺎﻛﹸﻢ‬
‫ﺴ‪‬ﺒ ﹶﻞ ﹶﻓ‪‬ﺘ ﹶﻔ ‪‬ﺮ ‪‬‬
‫ﺴ‪‬ﺘﻘِﻴﻤ‪‬ﺎ ﻓﹶﺎ‪‬ﺗِﺒﻌ‪‬ﻮ ‪‬ﻩ ‪‬ﻭ ﹶﻻ ‪‬ﺗ‪‬ﺘِﺒﻌ‪‬ﻮﹾﺍ ﺍﻟ ‪‬‬
‫ﺻﺮ‪‬ﺍﻃِﻲ ‪‬ﻣ ‪‬‬
‫} ‪‬ﻭﹶﺃ ﱠﻥ ‪‬ﻫﺬﹶﺍ ِ‬
‫ِﺑ ِﻪ ﹶﻟ ‪‬ﻌﱠﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ‪‬ﺘﻘﹸﻮ ﹶﻥ{ )‪ (١٥٣‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‬

‫‪٢٧٧‬‬
‫ﻭﻣﻦ ﺍﻟﻮﺍﺟﺐ ﺍﻟﺘﻌﻠﻴﻤﻲ ﺍﻟﺬﻱ ﳚﺐ ﺃﻥ ﳛﺮﺹ ﻋﻠﻴﻪ ﺍﳌﺮﺑﻮﻥ ﻭﺍﳌﻌﻠﻤﻮﻥ ﻭﺍﻵﺑﺎﺀ‪..‬ﻫﻮ ﺍﻟﺘﺮﻛﻴﺰ ﰲ‬
‫ﺍﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﺍﻷﻭﻻﺩ ‪ -‬ﻭﻫﻢ ﰲ ﺳﻦ ﺍﻟﺘﻤﻴﻴﺰ ‪ -‬ﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪،‬ﻭﺍﻟـﺴﲑﺓ‬
‫ﺍﻟﻨﺒﻮﻳﺔ‪،‬ﻭﻛﻞ ﻣﺎ ﳛﺘﺎﺟﻮﻥ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪،‬ﻭﺑﻌﺾ ﺍﻟﻘﺼﺎﺋﺪ ﺍﻷﺩﺑﻴﺔ‪،‬ﻭﺃﻣﺜﺎﻝ ﺍﻟﻌﺮﺏ‪..‬‬
‫ﻓﻘﺪ ﺣﺮﺹ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﻛﻞ ﺍﻟﻌﺼﻮﺭ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ ﻋﻠﻰ ﺗﻌﻠـﻴﻢ ﺃﺑﻨـﺎﺋﻬﻢ ﻫـﺬﻩ ﺍﻟﻌﻠـﻮﻡ‬
‫‪٥٨٩‬‬
‫ﺍﻷﺳﺎﺳﻴﺔ‪،‬ﻭﺍﳌﻮﺍﺩ ﺍﻟﻀﺮﻭﺭﻳﺔ‪..‬‬
‫ﻭﻫﻨﺎﻙ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﳌﻄﺎﻟﺐ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺍﳉﻠﻞ ﻭﻫﻲ ‪:‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪:‬ﺍﻟﺸﺮﻳﻌﺔ ﺗﺪﻋﻮ ﺇﱃ ﺍﻟﻌِﻠﻢ ﲟﻌﻨﺎﻩ ﺍﻟﺸﺎﻣﻞ‪:‬‬
‫ﺍﻟﻌِﻠﻢ‪:‬ﻫﻮ ﺇﺩﺭﺍﻙ ﺍﻟﺸﻲﺀ ﲝﻘﻴﻘﺘﻪ‪،‬ﻭﻫﻮ ﻧﻮﺭ ﺍﷲ ﻳﻘﺬﻓﻪ ﰲ ﻗﻠﺐ ﻣﻦ ﳛﺐ‪.‬‬
‫ﻭﺍﻟﻌِﻠﻢ‪:‬ﺍﳌﻌﺮﻓﺔ‪،‬ﻭﻳﻄﻠﻖ ﺍﻟﻌِﻠﻢ ﻋﻠﻰ ﳎﻤﻮﻉ ﺍﳌﺴﺎﺋﻞ ﻭﺃﺻﻮﻝ ﻛﻠﻴﺔ ﲡﻤﻌﻬﺎ ﺟﻬﺔ ﻭﺍﺣـﺪﺓ‪،‬ﻛﻌﻠﻢ‬
‫‪٥٩٠‬‬
‫ﺍﻟﻜﻼﻡ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ‪.‬‬
‫ﻭﺍﻟﻌِﻠ ‪‬ﻢ ﲢﺼﻴﻞ ﻭﺑﺎﻟﺘﺎﱄ ﳛﺘﺎﺝ ﺇﱃ ﺟﻬﺪ ﳐﻄﻂ‪،‬ﻭﻟﻔﻆ ﺍﻟﻌﻠﻢ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺃﻣﺎﻛﻦ‬
‫ﲔ‬
‫ﻚ ‪‬ﻭِﻟ ﹾﻠﻤ‪‬ـ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﻋ ‪‬ﺪﺓ ﻷﳘﻴﺔ ﺍﻟﻌِﻠﻢ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻓﹶﺎ ‪‬ﻋﹶﻠ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻟﹶﺎ ِﺇﹶﻟ ‪‬ﻪ ِﺇﻟﱠﺎ ﺍﻟﻠﱠـ ‪‬ﻪ ﻭ‪‬ﺍﺳ‪‬ـ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ﻟِـﺬﹶﻧِﺒ ‪‬‬
‫ﺕ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ‪‬ﻣ‪‬ﺘ ﹶﻘﱠﻠ‪‬ﺒ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﻣﹾﺜﻮ‪‬ﺍ ﹸﻛ ‪‬ﻢ{ )‪ (١٩‬ﺳﻮﺭﺓ ﳏﻤﺪ‪.‬‬
‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﺎ ِ‬
‫ﲏ ﺑﺎﻟﻌﻠﻢ ﻋﻨﺎﻳﺔ ﺑﺎﻟﻐﺔ ﺣﻴﺚ ﺩﻓﻊ ﺍﻟﻌﻘﻮﻝ ﺇﱃ ﳎـﺎﻝ‬ ‫" ﱂ ﺗﻌﺮﻑ ﺍﻟﺸﺮﻳﻌﺔ ﺩﻳﻨﹰﺎ ﻣﺜﻞ ﺍﻹﺳﻼﻡ ﻋ ‪‬‬
‫ﺍﻟﻌﻠﻮﻡ ﻭﺍﳌﻌﺮﻓﺔ ﻭﺩﻋﺎﻫﻢ ﺇﱃ ﺗﻔﺘﺢ ﺁﻓﺎﻕ ﺍﻟﻔﻜﺮ‪،‬ﺣﻴﺚ ﻓﺘﺢ ﺃﻣﺎﻣﻬﻢ ﻛﺘـﺎﺏ ﺍﻟﻜـﻮﻥ ﻋﻠـﻰ‬
‫ﻣﺼﺮﺍﻋﻴﻪ ﻭﺩﻋﺎﻫﻢ ﺇﱃ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﺄﻣﻞ ﻭﺍﻟﺘﻔﻜﺮ ﰲ ﺍﻟﻜﻮﻥ ﻟﻠﻮﻗﻮﻑ ﻋﻠـﻰ ﺃﺳـﺮﺍﺭﻩ‪،٥٩١‬ﻗـﺎﻝ‬
‫ﺕ ﻭ‪‬ﺍﻟﻨ‪‬ـ ﹸﺬ ‪‬ﺭ ﻋ‪‬ـﻦ ﻗﹶـ ‪‬ﻮ ٍﻡ ﱠﻻ‬
‫ﺽ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﻐﻨِﻲ ﺍﻵﻳ‪‬ﺎ ‪‬‬
‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﺗﻌﺎﱃ‪}:‬ﹸﻗ ِﻞ ﺍﻧ ﹸﻈﺮ‪‬ﻭﹾﺍ ﻣ‪‬ﺎﺫﹶﺍ ﻓِﻲ ﺍﻟ ‪‬‬
‫‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ{ )‪ (١٠١‬ﺳﻮﺭﺓ ﻳﻮﻧﺲ‪.‬‬
‫ﺚ‬
‫ﺽ‪ ،‬ﻭﻣ‪‬ـﺎ ﺑ‪‬ـ ﱠ‬ ‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﻓِﻲ ﺍﻟ ‪‬‬ ‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ‪‬ﻩ ِﺇﻟﹶﻰ ﺍﻟ‪‬ﺘ ﹶﻔ ﱡﻜ ِﺮ ﻓِﻴﻤ‪‬ﺎ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍ ُ‬ ‫ﻳ‪ ‬ﺮ ِﺷ ‪‬ﺪ ﺍ ُ‬
‫ﺏ‪ ،‬ﻭ ﹸﻛﻠﱡﻬﺎ ﺗ‪‬ـ ‪‬ﺪ ﱡﻝ ‪‬ﻋﻠﹶـﻰ ﹸﺃﻟﹸﻮ ِﻫﻴ‪‬ـ ِﺔ‬
‫ﺤﺼ‪‬ﻰ‪،‬ﻭ‪‬ﺍﻟﺘِﻲ ‪‬ﻳ ‪‬ﻌ ِﻘﹸﻠﻬ‪‬ﺎ ﹶﺫﻭ‪‬ﻭ ﺍ َﻷﹾﻟﺒ‪‬ﺎ ِ‬ ‫ﺕ ﺍﻟﺘِﻲ ﹶﻻ ‪‬ﺗ ‪‬‬ ‫ﻓِﻴ ِﻬﻤ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻵﻳ‪‬ﺎ ِ‬
‫ﲔ ِﻟﻘﹶـ ‪‬ﻮ ٍﻡ‬ ‫ﺠ ِﺞ ﻭ‪‬ﺍﻟﺒ‪‬ـﺮ‪‬ﺍ ِﻫ ِ‬
‫ﳊ‪‬‬‫ﺕ ﻭ‪‬ﺍ ﹸ‬‫ﷲ‪ ،‬ﻭ ‪‬ﻭﺟ‪‬ﻮ ِﺩ ِﻩ ‪‬ﻭ ‪‬ﻭ ‪‬ﺣﺪ‪‬ﺍِﻧ‪‬ﻴِﺘ ِﻪ ‪ .‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﻣ‪‬ﺎ ِﻫ ‪‬ﻲ ﻓﹶﺎِﺋ ‪‬ﺪ ﹸﺓ ﺍﻟ ‪‬ﺮ ‪‬ﺳ ِﻞ ﻭ‪‬ﺍﻵﻳ‪‬ﺎ ِ‬
‫ﺍِ‬

‫‪ - ٥٨٩‬ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﰲ ﺍﻹﺳﻼﻡ ﻟﻌﻠﻮﺍﻥ ‪(٢٠٥ / ١) -‬‬

‫‪ - ٥٩٠‬ﺇﺑﺮﺍﻫﻴﻢ ﻣﺼﻄﻔﻰ ﻭﺁﺧﺮﻭﻥ‪،‬ﺍﳌﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ‪،‬ﺹ‪.٦٥٥‬‬
‫‪ - ٥٩١‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ‪٣٦٧‬‬
‫‪٢٧٨‬‬
‫ﺕ‪،‬ﻭ‪‬ﺍﻻ ‪‬ﺳِﺘ ‪‬ﺪ ﹶﻻ ِﻝ ِﺑﻬ‪‬ﺎ‬
‫ﺟِﺎ ِﺣﺪِﻳ ‪‬ﻦ‪ ،‬ﹶﻻ ‪‬ﻳ‪‬ﺘ ‪‬ﻮﹶﻗ ‪‬ﻊ ِﺇﳝ‪‬ﺎ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ‪َ ،‬ﻷ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻟ ‪‬ﻦ ‪‬ﻳ ‪‬ﻮ ‪‬ﺟﻬ‪‬ﻮﺍ ﹶﺃ‪‬ﻧﻈﹶﺎ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ِﺇﻟﹶﻰ ﺍﻻ ‪‬ﻋِﺘﺒ‪‬ﺎ ِﺭ ﺑِﺎﻵﻳ‪‬ﺎ ِ‬
‫‪٥٩٢‬‬
‫ﺕ(‪.‬‬ ‫ﷲ ‪‬ﻭﹸﻗ ‪‬ﺪ ‪‬ﺭِﺗ ِﻪ ) ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﻐﻨِﻲ ﺍﻵﻳ‪‬ﺎ ‪‬‬
‫‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ‪‬ﺗ ِﺪ ﱡﻝ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﻣ ‪‬ﻦ ‪‬ﻭ ‪‬ﺣﺪ‪‬ﺍِﻧ‪‬ﻴ ِﺔ ﺍ ِ‬
‫ﺇﻥ ﺍﳌﺨﺎﻃﺒﲔ ‪‬ﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺃﻭﻝ ﻣﺮﺓ‪،‬ﱂ ﻳﻜﻦ ﻟﺪﻳﻬﻢ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﻠﻤﻴﺔ ﲟـﺎ ﰲ ﺍﻟـﺴﻤﺎﻭﺍﺕ‬
‫ﻭﺍﻷﺭﺽ ﺇﻻ ﺍﻟﻘﻠﻴﻞ‪.‬‬
‫ﻭﻟﻜﻦ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻮﺍﻗﻌﺔ ﺍﻟﱵ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻬﺎ ﻣﺮﺍﺭﺍ‪،‬ﻫﻲ ﺃﻥ ﺑﲔ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺑﲔ ﻫﺬﺍ ﺍﻟﻜـﻮﻥ‬
‫ﺍﻟﺬﻱ ﻧﻌﻴﺶ ﻓﻴﻪ ﻟﻐﺔ ﺧﻔﻴﺔ ﻏﻨﻴﺔ! ﻭﺃﻥ ﻫﺬﻩ ﺍﻟﻔﻄﺮﺓ ﺗﺴﻤﻊ ﳍﺬﺍ ﺍﻟﻜﻮﻥ ‪ -‬ﺣﲔ ﺗﺘﻔﺘﺢ ﻭﺗﺴﺘﻴﻘﻆ‬
‫‪ -‬ﻭﺗﺴﻤﻊ ﻣﻨﻪ ﺍﻟﻜﺜﲑ! ﻭﺍﳌﻨﻬﺞ ﺍﻟﻘﺮﺁﱐ ﰲ ﺗﻜﻮﻳﻦ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳـﻼﻣﻲ ﰲ ﺍﻹﺩﺭﺍﻙ ﺍﻟﺒـﺸﺮﻱ‬
‫ﻳﺘﻜﺊ ﻋﻠﻰ ﻣﺎ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪،‬ﻭﻳﺴﺘﻠﻬﻢ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻭﻳﻮﺟﻪ ﺇﻟﻴﻪ ﺍﻟﻨﻈـﺮ ﻭﺍﻟـﺴﻤﻊ‬
‫ﻭﺍﻟﻘﻠﺐ ﻭﺍﻟﻌﻘﻞ ‪..‬ﻭﺫﻟﻚ ﺩﻭﻥ ﺃﻥ ﳜﻞ ﺑﻄﺒﻴﻌﺔ ﺍﻟﺘﻨﺎﺳﻖ ﻭﺍﻟﺘﻮﺍﺯﻥ ﻓﻴﻪ ﻭﺩﻭﻥ ﺃﻥ ﳚﻌﻞ ﻣﻦ ﻫﺬﺍ‬
‫ﺍﻟﻜﻮﻥ ﺇﳍﺎ ﻳﺆﺛﺮ ﰲ ﺍﻹﻧﺴﺎﻥ ﺃﺛﺮ ﺍﻟﻠﹼﻪ! ﻛﻤﺎ ﳚﺪﻑ ﺑﺬﻟﻚ ﺍﳌﺎﺩﻳﻮﻥ ﺍﳌﻄﻤﻮﺳﻮﻥ‪،‬ﻭﻳﺴﻤﻮﻥ ﺫﻟﻚ‬
‫ﺍﻟﺘﺠﺪﻳﻒ ﻣﺬﻫﺒﺎ »ﻋﻠﻤﻴﺎ« ﻳﻘﻴﻤﻮﻥ ﻋﻠﻴﻪ ﻧﻈﺎﻣﺎ ﺍﺟﺘﻤﺎﻋﻴﺎ ﻳﺴﻤﻮﻧﻪ‪»:‬ﺍﻻﺷـﺘﺮﺍﻛﻴﺔ ﺍﻟﻌﻠﻤﻴـﺔ«‬
‫ﻭﺍﻟﻌﻠﻢ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﺠﺪﻳﻒ ﻛﻠﻪ ﺑﺮﻱ ﺀ! ﻭﺍﻟﻨﻈﺮ ﺇﱃ ﻣﺎ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﳝﺪ‬
‫ﺍﻟﻘﻠﺐ ﻭﺍﻟﻌﻘﻞ ﺑﺰﺍﺩ ﻣﻦ ﺍﳌﺸﺎﻋﺮ ﻭﺍﻟﺘﺄﻣﻼﺕ ﻭﺯﺍﺩ ﻣﻦ ﺍﻻﺳﺘﺠﺎﺑﺎﺕ ﻭﺍﻟﺘﺄﺛﺮﺍﺕ ﻭﺯﺍﺩ ﻣﻦ ﺳﻌﺔ‬
‫ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻮﺟﻮﺩ ﻭﺯﺍﺩ ﻣﻦ ﺍﻟﺘﻌﺎﻃﻒ ﻣﻊ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ‪..‬ﻭﺫﻟﻚ ﻛﻠﻪ ﰲ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻣـﺘﻼﺀ‬
‫ﺍﻟﻜﻴﻨﻮﻧﺔ ﺍﻟﺒﺸﺮﻳﺔ ﺑﺎﻹﻳﻘﺎﻋﺎﺕ ﺍﻟﻜﻮﻧﻴﺔ ﺍﳌﻮﺣﻴﺔ ﺑﻮﺟﻮﺩ ﺍﻟﻠﹼﻪ‪،‬ﻭﲜﻼﻝ ﺍﻟﻠﹼﻪ‪،‬ﻭﺑﺘﺪﺑﲑ ﺍﻟﻠﹼﻪ‪،‬ﻭﺑﺴﻠﻄﺎﻥ‬
‫ﺍﻟﻠﹼﻪ‪،‬ﻭﲝﻜﻤﺔ ﺍﻟﻠﹼﻪ‪،‬ﻭﻋﻠﻢ ﺍﻟﻠﹼﻪ ‪...‬‬
‫ﻭﳝﻀﻲ ﺍﻟﺰﻣﻦ‪،‬ﻭﺗﻨﻤﻮ ﻣﻌﺎﺭﻑ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﻠﻤﻴﺔ ﻋﻦ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‪،‬ﻓﺈﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻣﻬﺘﺪﻳﺎ‬
‫ﺑﻨﻮﺭ ﺍﻟﻠﹼﻪ ﺇﱃ ﺟﻮﺍﺭ ﻫﺬﻩ ﺍﳌﻌﺎﺭﻑ ﺍﻟﻌﻠﻤﻴﺔ‪،‬ﺯﺍﺩﺗﻪ ﻫﺬﻩ ﺍﳌﻌﺎﺭﻑ ﻣﻦ ﺍﻟﺰﺍﺩ ﺍﻟﺬﻱ ﲢﺼﻠﻪ ﺍﻟﻜﻴﻨﻮﻧﺔ‬
‫ﺍﻟﺒﺸﺮﻳﺔ ﻣﻦ ﺍﻟﺘﺄﻣﻞ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‪،‬ﻭﺍﻷﻧﺲ ﺑﻪ‪،‬ﻭﺍﻟﺘﻌﺮﻑ ﻋﻠﻴﻪ‪،‬ﻭﺍﻟﺘﺠﺎﻭﺏ ﻣﻌﻪ‪،‬ﻭﺍﻻﺷﺘﺮﺍﻙ ﻣﻌﻪ‬
‫ﺤ ‪‬ﻬ ‪‬ﻢ« ‪..‬ﻭﻻ‬
‫ﺴﺒِﻴ ‪‬‬
‫ﺤ ‪‬ﻤ ِﺪ ِﻩ‪،‬ﻭ‪‬ﻟ ِﻜ ‪‬ﻦ ﻻ ‪‬ﺗ ﹾﻔ ﹶﻘﻬ‪‬ﻮ ﹶﻥ ‪‬ﺗ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬ﺢ ِﺑ ‪‬‬
‫ﰲ ﺗﺴﺒﻴﺤﻪ ﲝﻤﺪ ﺍﻟﻠﹼﻪ‪ »:‬ﻭِﺇ ﹾﻥ ِﻣ ‪‬ﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ِﺇﻟﱠﺎ ‪‬ﻳ ‪‬‬
‫ﻳﻔﻘﻪ ﺗﺴﺒﻴﺢ ﻛﻞ ﺷﻲﺀ ﲝﻤﺪ ﺍﻟﻠﹼﻪ ﺇﻻ ﺍﳌﻮﺻﻮﻝ ﻗﻠﺒﻪ ﺑﺎﻟﻠﹼﻪ ‪..‬ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻧﺖ ﻫـﺬﻩ ﺍﳌﻌـﺎﺭﻑ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﻏﲑ ﻣﺼﺤﻮﺑﺔ ﺑﺒﺸﺎﺷﺔ ﺍﻹﳝﺎﻥ ﻭﻧﻮﺭﻩ‪،‬ﻓﺈ‪‬ﺎ ﺗﻘﻮﺩ ﺍﻷﺷﻘﻴﺎﺀ ﺇﱃ ﻣﺰﻳﺪ ﻣﻦ ﺍﻟﺸﻘﻮﺓ‪،‬ﺣﲔ‬

‫‪ - ٥٩٢‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(١٤٦٦ / ١) -‬‬

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‫ﺗﻘﻮﺩﻫﻢ ﺇﱃ ﻣﺰﻳﺪ ﻣﻦ ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻟﻠﹼﻪ ﻭﺍﳊﺮﻣﺎﻥ ﻣﻦ ﺑﺸﺎﺷﺔ ﺍﻹﳝﺎﻥ ﻭﻧﻮﺭﻩ ﻭﺭﻓﺮﻓﺘـﻪ ﻭﺭﻳ‪‬ـﺎﻩ!‬
‫ﺕ ﻭ‪‬ﺍﻟ‪‬ﻨ ﹸﺬ ‪‬ﺭ ‪‬ﻋ ‪‬ﻦ ﹶﻗ ‪‬ﻮ ٍﻡ ﻻ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ«! ﻭﻣﺎﺫﺍ ﲡﺪﻱ ﺍﻵﻳﺎﺕ ﻭﺍﻟﻨﺬﺭ ﺇﺫﺍ ﺍﺳـﺘﻐﻠﻘﺖ‬
‫»ﻭ‪‬ﻣﺎ ‪‬ﺗ ‪‬ﻐﻨِﻲ ﺍﻟﹾﺂﻳﺎ ‪‬‬
‫ﺍﻟﻘﻠﻮﺏ‪،‬ﻭﲡﻤﺪﺕ ﺍﻟﻌﻘﻮﻝ‪،‬ﻭﺗﻌﻄﻠﺖ ﺃﺟﻬﺰﺓ ﺍﻻﺳﺘﻘﺒﺎﻝ ﻭﺍﻟﺘﻠﻘﻲ ﰲ ﺍﻟﻔﻄﺮﺓ ﻭﺍﺣﺘﺠﺐ ﺍﻟﻜﺎﺋﻦ‬
‫ﺍﻹﻧﺴﺎﱐ ﲜﻤﻠﺘﻪ ﻋﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ‪،‬ﻓﻠﻢ ﻳﺴﻤﻊ ﺇﻳﻘﺎﻋﺎﺕ ﲪﺪﻩ ﻭﺗﺴﺒﻴﺤﻪ؟! »ﺇﻥ ﺍﳌﻨﻬﺞ ﺍﻟﻘﺮﺁﱐ‬
‫ﰲ ﺍﻟﺘﻌﺮﻳﻒ ﲝﻘﻴﻘﺔ ﺍﻷﻟﻮﻫﻴﺔ ﳚﻌﻞ ﺍﻟﻜﻮﻥ ﻭﺍﳊﻴﺎﺓ ﻣﻌﺮﺿﺎ ﺭﺍﺋﻌﺎ ﺗﺘﺠﻠﻰ ﻓﻴﻪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪..‬‬
‫ﺗﺘﺠﻠﻰ ﻓﻴﻪ ﺑﺂﺛﺎﺭﻫﺎ ﺍﻟﻔﺎﻋﻠﺔ‪،‬ﻭﲤﻸ ﺑﻮﺟﻮﺩﻫﺎ ﻭﺣﻀﻮﺭﻫﺎ ﺟﻮﺍﻧﺐ ﺍﻟﻜﻴﻨﻮﻧﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳌﺪﺭﻛـﺔ‬
‫‪..‬ﺇﻥ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻻ ﳚﻌﻞ »ﻭﺟﻮﺩ ﺍﻟﻠﹼﻪ« ﺳﺒﺤﺎﻧﻪ ﻗﻀﻴﺔ ﳚﺎﺩﻝ ﻋﻨﻬﺎ‪.‬ﻓﺎﻟﻮﺟﻮﺩ ﺍﻹﳍﻲ ﻳﻔﻌـﻢ‬
‫ﺍﻟﻘﻠﺐ ﺍﻟﺒﺸﺮﻱ ‪ -‬ﻣﻦ ﺧﻼﻝ ﺍﻟﺮﺅﻳﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﳌﺸﺎﻫﺪﺓ ﺍﻟﻮﺍﻗﻌﻴﺔ ﻋﻠﻰ ﺍﻟـﺴﻮﺍﺀ ‪ -‬ﲝﻴـﺚ ﻻ‬
‫ﻳﺒﻘﻰ ﻫﻨﺎﻟﻚ ﳎﺎﻝ ﻟﻠﺠﺪﻝ ﺣﻮﻟﻪ‪.‬ﺇﳕﺎ ﻳﺘﺠﻪ ﺍﳌﻨﻬﺞ ﺍﻟﻘﺮﺁﱐ ﻣﺒﺎﺷﺮﺓ ﺇﱃ ﺍﳊﺪﻳﺚ ﻋﻦ ﺁﺛﺎﺭ ﻫـﺬﺍ‬
‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ﻭﺇﱃ ﺍﳊﺪﻳﺚ ﻋﻦ ﻣﻘﺘﻀﻴﺎﺗﻪ ﻛﺬﻟﻚ ﰲ ﺍﻟﻀﻤﲑ ﺍﻟﺒـﺸﺮﻱ ﻭﺍﳊﻴـﺎﺓ‬
‫ﺍﻟﺒﺸﺮﻳﺔ‪.‬‬
‫» ﻭﺍﳌﻨﻬﺞ ﺍﻟﻘﺮﺁﱐ ﰲ ﺍﺗﺒﺎﻋﻪ ﳍﺬﻩ ﺍﳋﻄﺔ ﺇﳕﺎ ﻳﻌﺘﻤﺪ ﻋﻠـﻰ ﺣﻘﻴﻘـﺔ ﺃﺳﺎﺳـﻴﺔ ﰲ ﺍﻟﺘﻜـﻮﻳﻦ‬
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‫ﺍﻟﺒﺸﺮﻱ‪.‬ﻓﺎﻟﻠﹼﻪ ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻖ ﻭﻫﻮ ﺃﻋﻠﻢ ﲟﻦ ﺧﻠﻖ‪ »:‬ﻭﹶﻟ ﹶﻘﺪ‪ ‬ﺧﹶﻠ ﹾﻘﻨ‪‬ﺎ ﺍﹾﻟِﺈﻧ‪‬ﺴﺎ ﹶﻥ ‪‬ﻭ‪‬ﻧ ‪‬ﻌﹶﻠ ‪‬ﻢ ﻣﺎ ‪‬ﺗ ‪‬ﻮﺳ‪‬ـ ِﻮ ‪‬‬
‫ﺴ ‪‬ﻪ« ‪..‬ﻭﺍﻟﻔﻄﺮﺓ ﺍﻟﺒﺸﺮﻳﺔ ‪‬ﺎ ﺣﺎﺟﺔ ﺫﺍﺗﻴﺔ ﺇﱃ ﺍﻟﺘﺪﻳﻦ‪،‬ﻭﺇﱃ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺈﻟﻪ‪.‬ﺑﻞ ﺇ‪‬ـﺎ ﺣـﲔ‬ ‫ِﺑ ِﻪ ‪‬ﻧ ﹾﻔ ‪‬‬
‫ﺗﺼﺢ ﻭﺗﺴﺘﻘﻴﻢ ﲡﺪ ﰲ ﺃﻋﻤﺎﻗﻬﺎ ﺍﲡﺎﻫﺎ ﺇﱃ ﺇﻟﻪ ﻭﺍﺣﺪ‪،‬ﻭﺇﺣﺴﺎﺳﺎ ﻗﻮﻳﺎ ﺑﻮﺟـﻮﺩ ﻫـﺬﺍ ﺍﻹﻟـﻪ‬
‫ﺍﻟﻮﺍﺣﺪ‪.‬ﻭﻭﻇﻴﻔﺔ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻴﺴﺖ ﻫﻲ ﺇﻧﺸﺎﺀ ﻫﺬﺍ ﺍﻟﺸﻌﻮﺭ ﺑﺎﳊﺎﺟﺔ ﺇﱃ ﺇﻟﻪ ﻭﺍﻟﺘﻮﺟـﻪ‬
‫ﺇﻟﻴﻪ‪،‬ﻓﻬﺬﺍ ﻣﺮﻛﻮﺯ ﰲ ﺍﻟﻔﻄﺮﺓ‪.‬ﻭﻟﻜﻦ ﻭﻇﻴﻔﺘﻬﺎ ﻫﻲ ﺗﺼﺤﻴﺢ ﺗﺼﻮﺭ ﺍﻹﻧـﺴﺎﻥ ﻹﳍﻪ‪،‬ﻭﺗﻌﺮﻳﻔـﻪ‬
‫ﺑﺎﻹﻟﻪ ﺍﳊﻖ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﻏﲑﻩ‪.‬ﺗﻌﺮﻳﻔﻪ ﲝﻘﻴﻘﺘﻪ ﻭﺻﻔﺎﺗﻪ‪،‬ﻻ ﺗﻌﺮﻳﻔﻪ ﺑﻮﺟﻮﺩﻩ ﻭﺇﺛﺒﺎﺗﻪ‪.‬ﰒ ﺗﻌﺮﻳﻔـﻪ‬
‫ﲟﻘﺘﻀﻴﺎﺕ ﺍﻷﻟﻮﻫﻴﺔ ﰲ ﺣﻴﺎﺗﻪ ‪ -‬ﻭﻫﻲ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻭﺍﻟﻘﻮﺍﻣﺔ ﻭﺍﳊﺎﻛﻤﻴﺔ ‪ -‬ﻭﺍﻟـﺸﻚ ﰲ ﺣﻘﻴﻘـﺔ‬
‫ﺍﻟﻮﺟﻮﺩ ﺍﻹﳍﻲ ﺃﻭ ﺇﻧﻜﺎﺭﻩ ﻫﻮ ﺑﺬﺍﺗﻪ ﺩﻟﻴﻞ ﻗﺎﻃﻊ ﻋﻠﻰ ﺍﺧﺘﻼﻝ ﺑﲔ ﰲ ﺍﻟﻜﻴﻨﻮﻧﺔ ﺍﻟﺒﺸﺮﻳﺔ‪،‬ﻭﻋﻠﻰ‬
‫ﺗﻌﻄﻞ ﺃﺟﻬﺰﺓ ﺍﻻﺳﺘﻘﺒﺎﻝ ﻭﺍﻻﺳﺘﺠﺎﺑﺔ ﺍﻟﻔﻄﺮﻳﺔ ﻓﻴﻬـﺎ‪.‬ﻭﻫـﺬﺍ ﺍﻟﺘﻌﻄـﻞ ﻻ ﻳﻌـﺎﰿ ‪ -‬ﺇﺫﻥ ‪-‬‬
‫ﺑﺎﳉﺪﻝ‪.‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻫﻮ ﻃﺮﻳﻖ ﺍﻟﻌﻼﺝ!‬
‫»ﺇﻥ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‪،‬ﻛﻮﻥ ﻣﺆﻣﻦ ﻣﺴﻠﻢ‪،‬ﻳﻌﺮﻑ ﺑﺎﺭﺋﻪ ﻭﳜﻀﻊ ﻟﻪ‪،‬ﻭﻳﺴﺒﺢ ﲝﻤﺪﻩ ﻛﻞ ﺷﻲﺀ ﻓﻴـﻪ‬
‫ﻭﻛﻞ ﺣﻲ ‪ -‬ﻋﺪﺍ ﺑﻌﺾ ﺍﻷﻧﺎﺳﻲ! ‪ -‬ﻭ»ﺍﻹﻧﺴﺎﻥ« ﻳﻌﻴﺶ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺍﻟـﺬﻱ ﺗﺘﺠـﺎﻭﺏ‬
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‫ﺟﻨﺒﺎﺗﻪ ﺑﺄﺻﺪﺍﺀ ﺍﻹﳝﺎﻥ ﻭﺍﻹﺳﻼﻡ‪،‬ﻭﺃﺻﺪﺍﺀ ﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺴﺠﻮﺩ‪.‬ﻭﺫﺭﺍﺕ ﻛﻴﺎﻧﻪ ﺫﺍﺗﻪ ﻭﺧﻼﻳـﺎﻩ‬
‫ﺗﺸﺎﺭﻙ ﰲ ﻫﺬﻩ ﺍﻷﺻﺪﺍﺀ‪،‬ﻭﲣﻀﻊ ﰲ ﺣﺮﻛﺘﻬﺎ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻔﻄﺮﻳـﺔ ﻟﻠﻨـﻮﺍﻣﻴﺲ ﺍﻟـﱵ ﻗـﺪﺭﻫﺎ‬
‫ﺍﻟﻠﹼﻪ‪.‬ﻓﺎﻟﻜﺎﺋﻦ ﺍﻟﺬﻱ ﻻ ﺗﺴﺘﺸﻌﺮ ﻓﻄﺮﺗﻪ ﻫﺬﻩ ﺍﻷﺻﺪﺍﺀ ﻛﻠﻬﺎ ﻭﻻ ﲢﺲ ﺇﻳﻘﺎﻉ ﺍﻟﻨﻮﺍﻣﻴﺲ ﺍﻹﳍﻴـﺔ‬
‫ﻓﻴﻬﺎ ﻫﻲ ﺫﺍ‪‬ﺎ‪،‬ﻭﻻ ﺗﻠﺘﻘﻂ ﺃﺟﻬﺰﺗﻪ ﺍﻟﻔﻄﺮﻳﺔ ﺗﻠﻚ ﺍﳌﻮﺟﺎﺕ ﺍﻟﻜﻮﻧﻴﺔ‪،‬ﻛﺎﺋﻦ ﻣﻌﻄﻠﺔ ﻓﻴﻪ ﺃﺟﻬـﺰﺓ‬
‫ﺍﻻﺳﺘﻘﺒﺎﻝ ﻭﺍﻻﺳﺘﺠﺎﺑﺔ ﺍﻟﻔﻄﺮﻳﺔ‪.‬ﻭﻣﻦ ﰒ ﻻ ﻳﻜﻮﻥ ﻫﻨﺎﻟﻚ ﺳﺒﻴﻞ ﺇﱃ ﻗﻠﺒﻪ ﻭﻋﻘﻠﻪ ﺑﺎﳉـﺪﻝ‪،‬ﺇﳕﺎ‬
‫ﻳﻜﻮﻥ ﺍﻟﺴﺒﻴﻞ ﺇﱃ ﻋﻼﺟﻪ ﻫﻮ ﳏﺎﻭﻟﺔ ﺗﻨﺒﻴﻪ ﺃﺟﻬﺰﺓ ﺍﻻﺳﺘﻘﺒﺎﻝ ﻭﺍﻻﺳـﺘﺠﺎﺑﺔ ﻓﻴﻪ‪،‬ﻭﺍﺳﺘﺠﺎﺷـﺔ‬
‫ﻛﻮﺍﻣﻦ ﺍﻟﻔﻄﺮﺓ ﰲ ﻛﻴﺎﻧﻪ‪،‬ﻟﻌﻠﻬﺎ ﺗﺘﺤﺮﻙ‪،‬ﻭﺗﺄﺧﺬ ﰲ ﺍﻟﻌﻤﻞ ﻣﻦ ﺟﺪﻳﺪ «‪.‬‬
‫ﻭﻟﻔﺖ ﺍﳊﺲ ﻭﺍﻟﻘﻠﺐ ﻭﺍﻟﻌﻘﻞ ﻟﻠﻨﻈﺮ ﺇﱃ ﻣﺎ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪،‬ﻭﺳﻴﻠﺔ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﳌﻨﻬﺞ‬
‫ﺍﻟﻘﺮﺁﱐ ﻻﺳﺘﺤﻴﺎﺀ ﺍﻟﻘﻠﺐ ﺍﻹﻧﺴﺎﱐ ﻟﻌﻠﻪ ﻳﻨﺒﺾ ﻭﻳﺘﺤﺮﻙ‪،‬ﻭﻳﺘﻠﻘﻰ ﻭﻳﺴﺘﺠﻴﺐ‪.‬‬
‫ﻭﻟﻜﻦ ﺃﻭﻟﺌﻚ ﺍﳌﻜﺬﺑﲔ ﻣﻦ ﺍﳉﺎﻫﻠﻴﲔ ﺍﻟﻌﺮﺏ ‪ -‬ﻭﺃﻣﺜﺎﳍﻢ ‪ -‬ﻻ ﻳﺘـﺪﺑﺮﻭﻥ ﻭﻻ ﻳـﺴﺘﺠﻴﺒﻮﻥ‬
‫‪..‬ﻓﻤﺎﺫﺍ ﻳﻨﺘﻈﺮﻭﻥ؟‬
‫ﺇﻥ ﺳﻨﺔ ﺍﻟﻠﹼﻪ ﻻ ﺗﺘﺨﻠﻒ‪،‬ﻭﻋﺎﻗﺒﺔ ﺍﳌﻜﺬﺑﲔ ﻣﻌﺮﻭﻓﺔ‪،‬ﻭﻟﻴﺲ ﳍﻢ ﺃﻥ ﻳﺘﻮﻗﻌﻮﺍ ﻣﻦ ﺳـﻨﺔ ﺍﻟﻠﹼـﻪ ﺃﻥ‬
‫ﺗﺘﺨﻠﻒ‪.‬ﻭﻗﺪ ﻳﻨﻈﺮﻫﻢ ﺍﻟﻠﹼﻪ ﻓﻼ ﻳﺄﺧﺬﻫﻢ ﺑﻌﺬﺍﺏ ﺍﻻﺳﺘﺌﺼﺎﻝ‪،‬ﻭﻟﻜﻦ ﺍﻟـﺬﻳﻦ ﻳـﺼﺮﻭﻥ ﻋﻠـﻰ‬
‫ﺍﻟﺘﻜﺬﻳﺐ ﻻ ﺑﺪ ﳍﻢ ﻣﻦ ﺍﻟﻨﻜﺎﻝ‪ »:‬ﹶﻓ ‪‬ﻬ ﹾﻞ ‪‬ﻳ‪‬ﻨ‪‬ﺘ ِﻈﺮ‪‬ﻭ ﹶﻥ ِﺇﻟﱠﺎ ِﻣﹾﺜ ﹶﻞ ﹶﺃﻳ‪‬ﺎ ِﻡ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﺧﻠﹶـﻮ‪‬ﺍ ﻣِـ ‪‬ﻦ ﻗﹶـ‪‬ﺒِﻠ ِﻬﻢ‪‬؟«‬
‫‪»..‬ﹸﻗ ﹾﻞ‪:‬ﻓﹶﺎ ‪‬ﻧ‪‬ﺘ ِﻈﺮ‪‬ﻭﺍ ِﺇﻧ‪‬ﻲ ‪‬ﻣ ‪‬ﻌ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ‪‬ﺘ ِﻈﺮِﻳ ‪‬ﻦ« ‪..‬ﻭﻫﻮ ﺍﻟﺘﻬﺪﻳﺪ ﺍﻟﺬﻱ ﻳﻨﻬﻲ ﺍﳉﺪﻝ‪،‬ﻭﻟﻜﻨﻪ ﳜﻠﻊ‬
‫‪٥٩٣‬‬
‫ﺍﻟﻘﻠﻮﺏ‪.‬‬
‫" ﺇ ﱠﻥ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻟﻌﻠﻢ ﲟﻔﻬﻮﻣﻪ ﺍﻟﺸﺎﻣﻞ ﺍﻟﺬﻱ ﻳﻨﻈﻢ ﻛﻞ ﻣـﺎ ﻳﺘـﺼﻞ‬
‫ﻱ ﻋﻨﺎﻳـﺔ‬
‫ﺑﺎﳊﻴﺎﺓ‪،‬ﻭﻛﻞ ﻣﺎ ﻳﻌﻮﺩ ﺑﺎﳌﻨﻔﻌﺔ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪.‬ﻟﻘﺪ ﻋﲏ ﺍﻹﺳﻼﻡ ﺃ ‪‬‬
‫‪٥٩٤‬‬
‫ﺑﺎﻟﻌﻘﻞ ﻓﺪﻋﺎ ﺇﱃ ﺍﻧﻄﻼﻗﻪ‪،‬ﻭﺗﻔﺘﺢ ﺁﻓﺎﻗﻪ‪،‬ﻭﺗﻨﺸﻴﻂ ﺍﻷﺫﻫﺎﻥ ﻭﺍﻟﺘﻔﻜﺮ ﺍﻟﻌﻤﻴﻖ ﰲ ﻇﻮﺍﻫﺮ ﺍﻟﻜﻮﻥ "‬
‫" ﻓﺎﻹﺳﻼﻡ ﻳﺪﻓﻊ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺗﻌﻠﻢ ﻛﻞ ﻋﻠﻢ ﻧﺎﻓﻊ ﻟﻪ ﻭ‪‬ﺘﻤﻌﻪ ﻭﻟﻺﻧﺴﺎﻧﻴﺔ ﲨﻌﺎﺀ ﺳﻮﺍﺀ ﺃﻛﺎﻥ‬
‫ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﰲ ﺩﺍﺋﺮﺓ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺃﻭ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺃﻭ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺃﻭ ﻏﲑ ﺫﻟـﻚ ﻣـﻦ ﺃﻧـﻮﺍﻉ‬
‫‪٥٩٥‬‬
‫ﺍﳌﻌﺎﺭﻑ ﻭﺍﻟﻌﻠﻮﻡ ‪".‬‬

‫‪ - ٥٩٣‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(١٨٢٢ / ٣) -‬‬

‫‪ - ٥٩٤‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ‪٣٦٧‬‬
‫‪٢٨١‬‬
 ‫ﻭﻗﺪ ﺩﻋﺎ ﺍﻹﺳﻼﻡ ﺇﱃ ‪:‬‬
‫‪ " (١‬ﺍﻟﺘﺪﺑﺮ ﰲ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻭﻭﺻﻒ ﺗﻜﻮﻳﻨﻪ ﺍﻟﻌﻘﻠﻲ ﻭﺍﳉﺴﻤﻲ ﻗﺎﻝ ﺗﻌﺎﻝ‪ }:‬ﹶﻓ ﹾﻠ‪‬ﻴ‪‬ﻨ ﹸﻈ ِﺮ ﺍﹾﻟِﺈ‪‬ﻧﺴ‪‬ﺎ ﹸﻥ‬
‫ﺐ )‪ِ (٧‬ﺇ‪‬ﻧ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﺭ ‪‬ﺟ ِﻌ ِﻪ‬ ‫ﺐ ﻭ‪‬ﺍﻟ‪‬ﺘﺮ‪‬ﺍِﺋ ِ‬
‫ﺼ ﹾﻠ ِ‬
‫ﺝ ِﻣ ‪‬ﻦ ‪‬ﺑ‪‬ﻴ ِﻦ ﺍﻟ ‪‬‬ ‫ﺨ ‪‬ﺮ ‪‬‬
‫ِﻣ ‪‬ﻢ ‪‬ﺧِﻠ ‪‬ﻖ )‪ (٥‬ﺧِﻠ ‪‬ﻖ ِﻣ ‪‬ﻦ ﻣ‪‬ﺎ ٍﺀ ﺩ‪‬ﺍِﻓ ٍﻖ )‪ (٦‬ﻳ ‪‬‬
‫ﺻ ٍﺮ )‪] (١٠‬ﺍﻟﻄﺎﺭﻕ‪{ [١١ - ٥:‬‬ ‫ﺴﺮ‪‬ﺍِﺋ ‪‬ﺮ )‪ (٩‬ﹶﻓﻤ‪‬ﺎ ﹶﻟ ‪‬ﻪ ِﻣ ‪‬ﻦ ﹸﻗ ‪‬ﻮ ٍﺓ ‪‬ﻭﻟﹶﺎ ﻧ‪‬ﺎ ِ‬
‫ﹶﻟﻘﹶﺎ ِﺩ ‪‬ﺭ )‪ (٨‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﺗ‪‬ﺒﻠﹶﻰ ﺍﻟ ‪‬‬
‫ﳊﻴ‪‬ـﺎ ﹶﺓ‬ ‫ﻀ ‪‬ﺢ ﹶﻟ ‪‬ﻪ ﻗﹸـ ‪‬ﺪ ‪‬ﺭ ﹸﺓ ﺧ‪‬ﺎِﻟﻘِـ ِﻪ ‪‬ﻭﻭ‪‬ﺍ ِﻫﺒِـ ِﻪ ﺍ ﹶ‬ ‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻧ ﹶﻈ ‪‬ﺮ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ِﻥ ِﺇﻟﹶﻰ ‪‬ﻣ‪‬ﺒﺪ‪‬ﺃ ‪‬ﺧ ﹾﻠ ِﻘ ِﻪ ِﻟ‪‬ﻴ‪‬ﺘ ِ‬ ‫ﺖﺍُ‬ ‫‪‬ﻳ ﹾﻠ ِﻔ ‪‬‬
‫ﺚ ﻭ‪‬ﺍ ﹶﳌﻌ‪‬ﺎ ‪‬ﺩ‪َ ،‬ﻷ ﱠﻥ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧﹶﻠ ﹶﻘ ‪‬ﻪ ِﻣ ‪‬ﻦ‬
‫ﻼ ‪‬ﻳ ﹾﻜ ﹸﻔ ‪‬ﺮ ِﺑ ‪‬ﺮ‪‬ﺑ ِﻪ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ‪‬ﻨ ِﻜ ‪‬ﺮ ﺍﻟ‪‬ﺒ ‪‬ﻌ ﹶ‬
‫ﻀﹶﻠ ‪‬ﻪ ‪‬ﻭ ِﻣ‪‬ﻨ‪‬ﻨ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪،‬ﹶﻓ ﹶ‬
‫ﻑ ﹶﻓ ‪‬‬‫ﻕ‪ِ،‬ﻟ‪‬ﻴ ‪‬ﻌ ِﺮ ‪‬‬‫ﻭ‪‬ﺍﻟ ‪‬ﺮ ‪‬ﺯ ‪‬‬
‫ﻼ‬
‫ﺿ ‪‬ﻌ ﹶﻔ ‪‬ﻪ ‪‬ﻭ‪‬ﺗﻔﹶﺎ ‪‬ﻫ ﹶﺔ ﹶﺃﺻ‪‬ـِﻠ ِﻪ ﻓﹶـ ﹶ‬ ‫ﻑ ﺍ ِﻹﻧ‪‬ﺴ‪‬ﺎ ﹸﻥ ‪‬‬ ‫ﺍﻟ‪‬ﻨ ﹾﻄ ﹶﻔ ِﺔ ﺍ ﹶﳌﻬِﻴ‪‬ﻨ ِﺔ‪،‬ﻗﹶﺎ ِﺩ ‪‬ﺭ ‪‬ﻋﻠﹶﻰ ِﺇﻋ‪‬ﺎ ‪‬ﺩ ِﺓ ‪‬ﺧ ﹾﻠ ِﻘ ِﻪ ‪‬ﻭِﺇ‪‬ﻧﺸ‪‬ﺎِﺋ ِﻪ‪ ،‬ﻭِﻟ‪‬ﻴ ‪‬ﻌ ِﺮ ‪‬‬
‫ﺠ‪‬ﺒ ‪‬ﺮ ‪.‬‬
‫‪‬ﻳ ﹾﻄﻐ‪‬ﻰ ‪‬ﻭ ﹶﻻ ‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ِ:‬ﺇ ﱠﻥ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ‪‬ﺧِﻠ ‪‬ﻖ ِﻣ ‪‬ﻦ ﻣ‪‬ﺎ ٍﺀ ‪‬ﻣ‪‬ﺘ ‪‬ﺪﱢﻓ ٍﻖ ‪.‬‬
‫‪٥٩٦‬‬
‫ﺇﻧﻪ ﳜﺮﺝ ﺃﻱ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺑﲔ ﺻﻠﺐ ﺍﳌﺮﺃﺓ ﻭﺗﺮﺍﺋﺒﻬﺎ‬
‫ﺼ ‪‬ﺪ ِﺭ ‪.‬‬
‫ﺐ ‪ِ -‬ﻋﻈﹶﺎ ِﻡ ﺍﻟ ‪‬ﺮﹶﻗ‪‬ﺒ ِﺔ ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﺐ ‪ -‬ﹶﺃ ‪‬ﺳ ﹶﻔ ِﻞ ِﻋﻈﹶﺎ ِﻡ ﺍﻟ ﱠﻈ ‪‬ﻬ ِﺮ ‪.‬ﺍﻟ‪‬ﺘﺮ‪‬ﺍِﺋ ِ‬
‫ﺼ ﹾﻠ ِ‬ ‫ﺍﻟ ‪‬‬
‫ﺕ‬
‫ﻭ‪‬ﺍﻟﺬِﻱ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ِﻣ ‪‬ﻦ ﻣ‪‬ﺎ ٍﺀ ﺩﺍ ِﻓ ٍﻖ ﺍ‪‬ﺑِﺘﺪ‪‬ﺍ ًﺀ ﻗﹶﺎ ِﺩ ‪‬ﺭ ‪‬ﻋﻠﹶﻰ ِﺇﻋ‪‬ﺎ ‪‬ﺩ ِﺓ ‪‬ﺧ ﹾﻠ ِﻘ ِﻪ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ِﻩ ‪‬ﺣ‪‬ﻴﹰﺎ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹶﺃ ﹾﻥ ‪‬ﻳﻤ‪‬ـﻮ ‪‬‬
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‫‪‬ﻭ‪‬ﻳ‪‬ﺒﻠﹶﻰ ‪.‬‬
‫ﻓﻠﻴﻨﻈﺮ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺃﻱ ﺷﻲﺀ ﺧﻠﻖ ﻭﺇﱃ ﺃﻱ ﺷﻲﺀ ﺻﺎﺭ ‪..‬ﺇﻧﻪ ﺧﻠﻖ ﻣﻦ ﻣﺎﺀ ﺩﺍﻓﻖ ﳜﺮﺝ ﻣـﻦ‬
‫ﺑﲔ ﺍﻟﺼﻠﺐ ﻭﺍﻟﺘﺮﺍﺋﺐ‪،‬ﺧﻠﻖ ﻣﻦ ﻫﺬﺍ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﳚﺘﻤﻊ ﻣﻦ ﺻﻠﺐ ﺍﻟﺮﺟﻞ ﻭﻫﻮ ﻋﻈﺎﻡ ﻇﻬـﺮﻩ‬
‫ﺍﻟﻔﻘﺎﺭﻳﺔ ﻭﻣﻦ ﺗﺮﺍﺋﺐ ﺍﳌﺮﺃﺓ ﻭﻫﻲ ﻋﻈﺎﻡ ﺻﺪﺭﻫﺎ ﺍﻟﻌﻠﻮﻳﺔ ‪..‬ﻭﻟﻘﺪ ﻛﺎﻥ ﻫﺬﺍ ﺳﺮﺍ ﻣﻜﻨﻮﻧﺎ ﰲ ﻋﻠﻢ‬
‫ﺍﻟﻠﹼﻪ ﻻ ﻳﻌﻠﻤﻪ ﺍﻟﺒﺸﺮ‪.‬ﺣﱴ ﻛﺎﻥ ﻧﺼﻒ ﺍﻟﻘﺮﻥ ﺍﻷﺧﲑ ﺣﻴﺚ ﺍﻃﻠﻊ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﻋﻠـﻰ ﻫـﺬﻩ‬
‫ﺍﳊﻘﻴﻘﺔ ﺑﻄﺮﻳﻘﺘﻪ ﻭﻋﺮﻑ ﺃﻧﻪ ﰲ ﻋﻈﺎﻡ ﺍﻟﻈﻬﺮ ﺍﻟﻔﻘﺎﺭﻳﺔ ﻳﺘﻜﻮﻥ ﻣﺎﺀ ﺍﻟﺮﺟﻞ‪،‬ﻭﰲ ﻋﻈﺎﻡ ﺍﻟـﺼﺪﺭ‬
‫ﺍﻟﻌﻠﻮﻳﺔ ﻳﺘﻜﻮﻥ ﻣﺎﺀ ﺍﳌﺮﺃﺓ‪.‬ﺣﻴﺚ ﻳﻠﺘﻘﻴﺎﻥ ﰲ ﻗﺮﺍﺭ ﻣﻜﲔ ﻓﻴﻨﺸﺄ ﻣﻨﻬﻤﺎ ﺍﻹﻧﺴﺎﻥ! ﻭﺍﳌﺴﺎﻓﺔ ﺍﳍﺎﺋﻠﺔ‬
‫ﺑﲔ ﺍﳌﻨﺸﺄ ﻭﺍﳌﺼﲑ ‪..‬ﺑﲔ ﺍﳌﺎﺀ ﺍﻟﺪﺍﻓﻖ ﺍﻟﺬﻱ ﳜﺮﺝ ﻣﻦ ﺑﲔ ﺍﻟﺼﻠﺐ ﻭﺍﻟﺘﺮﺍﺋﺐ ﻭﺑﲔ ﺍﻹﻧـﺴﺎﻥ‬

‫‪ - ٥٩٥‬ﻓﺮﺣﺎﺕ‪ ،‬ﺇﺳﺤﻖ ﺃﲪﺪ‪،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﲔ ﺍﻷﺻﺎﻟﺔ ﻭﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﺹ‪ ،٦٣‬ﻁ‪،٣‬ﺩﺍﺭ ﺍﻟﻔﺮﻗﺎﻥ‪١٤١١ ،‬ﻫـ ‪١٩٩١ -‬‬
‫ﻡ‪.‬‬
‫‪ - ٥٩٦‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺮﺍﺟﺢ ﰲ ﺗﻔﺴﲑ ﺫﻟﻚ‪،‬ﺍﻧﻈﺮ ﻛﺘﺎﺏ ﺍﻟﻘﺮﺍﺭ ﺍﳌﻜﲔ ﻟﻠﺸﻘﻔﺔ‬
‫‪ - ٥٩٧‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٥٨١٣ / ١) -‬‬
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‫ﺍﳌﺪﺭﻙ ﺍﻟﻌﺎﻗﻞ ﺍﳌﻌﻘﺪ ﺍﻟﺘﺮﻛﻴﺐ ﺍﻟﻌﻀﻮﻱ ﻭﺍﻟﻌﺼﱯ ﻭﺍﻟﻌﻘﻠﻲ ﻭﺍﻟﻨﻔﺴﻲ ‪..‬ﻫﺬﻩ ﺍﳌﺴﺎﻓﺔ ﺍﳍﺎﺋﻠـﺔ‬
‫ﺍﻟﱵ ﻳﻌﱪﻫﺎ ﺍﳌﺎﺀ ﺍﻟﺪﺍﻓﻖ ﺇﱃ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻨﺎﻃﻖ ﺗﻮﺣﻲ ﺑﺄﻥ ﻫﻨﺎﻟﻚ ﻳﺪﺍ ﺧﺎﺭﺝ ﺫﺍﺕ ﺍﻹﻧﺴﺎﻥ ﻫﻲ‬
‫ﺍﻟﱵ ﺗﺪﻓﻊ ‪‬ﺬﺍ ﺍﻟﺸﻲﺀ ﺍﳌﺎﺋﻊ ﺍﻟﺬﻱ ﻻ ﻗﻮﺍﻡ ﻟﻪ ﻭﻻ ﺇﺭﺍﺩﺓ ﻭﻻ ﻗﺪﺭﺓ‪،‬ﰲ ﻃﺮﻳﻖ ﺍﻟﺮﺣﻠﺔ ﺍﻟﻄﻮﻳﻠـﺔ‬
‫ﺍﻟﻌﺠﻴﺒﺔ ﺍﳍﺎﺋﻠﺔ‪،‬ﺣﱴ ﺗﻨﺘﻬﻲ ﺑﻪ ﺇﱃ ﻫﺬﻩ ﺍﻟﻨﻬﺎﻳﺔ ﺍﳌﺎﺛﻠﺔ‪.‬ﻭﺗﺸﻲ ﺑﺄﻥ ﻫﻨﺎﻟﻚ ﺣﺎﻓﻈﺎ ﻣﻦ ﺃﻣﺮ ﺍﻟﻠﹼـﻪ‬
‫ﻳﺮﻋﻰ ﻫﺬﻩ ﺍﻟﻨﻄﻔﺔ ﺍ‪‬ﺮﺩﺓ ﻣﻦ ﺍﻟﺸﻜﻞ ﻭﺍﻟﻌﻘﻞ‪،‬ﻭﻣﻦ ﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﻘﺪﺭﺓ‪،‬ﰲ ﺭﺣﻠﺘـﻬﺎ ﺍﻟﻄﻮﻳﻠـﺔ‬
‫ﺍﻟﻌﺠﻴﺒﺔ‪.‬ﻭﻫﻲ ﲢﻮﻱ ﻣﻦ ﺍﻟﻌﺠﺎﺋﺐ ﺃﺿﻌﺎﻑ ﻣﺎ ﻳﻌﺮﺽ ﻟﻺﻧﺴﺎﻥ ﻣﻦ ﺍﻟﻌﺠﺎﺋﺐ ﻣﻦ ﻣﻮﻟﺪﻩ ﺇﱃ‬
‫ﳑﺎﺗﻪ! ﻫﺬﻩ ﺍﳋﻠﻴﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺍﳌﻠﻘﺤﺔ ﻻ ﺗﻜﺎﺩ ﺗﺮﻯ ﺑﺎ‪‬ﻬﺮ‪،‬ﺇﺫ ﺃﻥ ﻫﻨﺎﻟﻚ ﻣﻼﻳﲔ ﻣﻨﻬﺎ ﰲ ﺍﻟﺪﻓﻘﺔ‬
‫ﺍﻟﻮﺍﺣﺪﺓ ‪..‬ﻫﺬﻩ ﺍﳋﻠﻴﻘﺔ ﺍﻟﱵ ﻻ ﻗﻮﺍﻡ ﳍﺎ ﻭﻻ ﻋﻘﻞ ﻭﻻ ﻗﺪﺭﺓ ﻭﻻ ﺇﺭﺍﺩﺓ‪،‬ﺗﺒﺪﺃ ﰲ ﺍﳊﺎﻝ ﲟﺠـﺮﺩ‬
‫ﺍﺳﺘﻘﺮﺍﺭﻫﺎ ﰲ ﺍﻟﺮﺣﻢ ﰲ ﻋﻤﻠﻴﺔ ﲝﺚ ﻋﻦ ﺍﻟﻐﺬﺍﺀ‪.‬ﺣﻴﺚ ﺗﺰﻭﺩﻫﺎ ﺍﻟﻴﺪ ﺍﳊﺎﻓﻈﺔ ﲞﺎﺻﻴﺔ ﺃﻛﺎﻟـﺔ‬
‫ﲢﻮ‪‬ﻝ ‪‬ﺎ ﺟﺪﺍﺭ ﺍﻟﺮﺣﻢ ﺣﻮﳍﺎ ﺇﱃ ﺑﺮﻛﺔ ﻣﻦ ﺍﻟﺪﻡ ﺍﻟﺴﺎﺋﻞ ﺍﳌﻌﺪ ﻟﻠﻐـﺬﺍﺀ ﺍﻟﻄـﺎﺯﺝ! ﻭﲟﺠـﺮﺩ‬
‫ﺍﻃﻤﺌﻨﺎ‪‬ﺎ ﻋﻠﻰ ﻏﺬﺍﺋﻬﺎ ﺗﺒﺪﺃ ﰲ ﻋﻤﻠﻴﺔ ﺟﺪﻳﺪﺓ‪.‬ﻋﻤﻠﻴﺔ ﺍﻧﻘﺴﺎﻡ ﻣﺴﺘﻤﺮﺓ ﺗﻨﺸﺄ ﻋﻨﻬﺎ ﺧﻼﻳﺎ ‪..‬‬
‫ﻭﺗﻌﺮﻑ ﻫﺬﻩ ﺍﳋﻠﻴﻘﺔ ﺍﻟﺴﺎﺫﺟﺔ ﺍﻟﱵ ﻻ ﻗﻮﺍﻡ ﳍﺎ ﻭﻻ ﻋﻘﻞ ﻭﻻ ﻗﺪﺭﺓ ﻭﻻ ﺇﺭﺍﺩﺓ ‪..‬ﺗﻌﺮﻑ ﻣـﺎﺫﺍ‬
‫ﻫﻲ ﻓﺎﻋﻠﺔ ﻭﻣﺎﺫﺍ ﻫﻲ ﺗﺮﻳﺪ ‪..‬ﺣﻴﺚ ﺗﺰﻭﺩﻫﺎ ﺍﻟﻴﺪ ﺍﳊﺎﻓﻈﺔ ﺑﺎﳍﺪﻯ ﻭﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻘـﺪﺭﺓ ﻭﺍﻹﺭﺍﺩﺓ‬
‫ﺍﻟﱵ ﺗﻌﺮﻑ ‪‬ﺎ ﺍﻟﻄﺮﻳﻖ! ﺇ‪‬ﺎ ﻣﻜﻠﻔﺔ ﺃﻥ ﲣﺼﺺ ﻛﻞ ﳎﻤﻮﻋﺔ ﻣﻦ ﻫﺬﻩ ﺍﳋﻼﻳﺎ ﺍﳉﺪﻳﺪﺓ ﻟﺒﻨـﺎﺀ‬
‫ﺭﻛﻦ ﻣﻦ ﺃﺭﻛﺎﻥ ﻫﺬﻩ ﺍﻟﻌﻤﺎﺭﺓ ﺍﳍﺎﺋﻠﺔ ‪..‬ﻋﻤﺎﺭﺓ ﺍﳉﺴﻢ ﺍﻹﻧﺴﺎﱐ ‪..‬‬
‫ﻓﻬﺬﻩ ﺍ‪‬ﻤﻮﻋﺔ ﺗﻨﻄﻠﻖ ﻟﺘﻨﺸﺊ ﺍﳍﻴﻜﻞ ﺍﻟﻌﻈﻤﻲ‪.‬ﻭﻫﺬﻩ ﺍ‪‬ﻤﻮﻋـﺔ ﺗﻨﻄﻠـﻖ ﻟﺘﻨـﺸﺊ ﺍﳉﻬـﺎﺯ‬
‫ﺍﻟﻌﻀﻠﻲ‪.‬ﻭﻫﺬﻩ ﺍ‪‬ﻤﻮﻋﺔ ﺗﻨﻄﻠﻖ ﻟﺘﻨﺸﺊ ﺍﳉﻬﺎﺯ ﺍﻟﻌﺼﱯ‪.‬ﻭﻫﺬﻩ ﺍ‪‬ﻤﻮﻋﺔ ﺗﻨﻄﻠﻖ ﻟﺘﻨﺸﺊ ﺍﳉﻬـﺎﺯ‬
‫ﺍﻟﻠﻤﻔﺎﻭﻱ ‪...‬ﺇﱃ ﺁﺧﺮ ﻫﺬﻩ ﺍﻷﺭﻛﺎﻥ ﺍﻷﺳﺎﺳﻴﺔ ﰲ ﺍﻟﻌﻤﺎﺭﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ! ‪..‬ﻭﻟﻜﻦ ﺍﻟﻌﻤﻞ ﻟـﻴﺲ‬
‫ﲟﺜﻞ ﻫﺬﻩ ﺍﻟﺒﺴﺎﻃﺔ ‪..‬ﺇﻥ ﻫﻨﺎﻟﻚ ﲣﺼﺼﺎ ﺃﺩﻕ‪.‬ﻓﻜﻞ ﻋﻈﻢ ﻣﻦ ﺍﻟﻌﻈﺎﻡ‪.‬ﻭﻛـﻞ ﻋـﻀﻠﺔ ﻣـﻦ‬
‫ﺍﻟﻌﻀﻼﺕ‪.‬ﻭﻛﻞ ﻋﺼﺐ ﻣﻦ ﺍﻷﻋﺼﺎﺏ ‪..‬ﻻ ﻳﺸﺒﻪ ﺍﻵﺧﺮ‪.‬ﻷﻥ ﺍﻟﻌﻤﺎﺭﺓ ﺩﻗﻴﻘﺔ ﺍﻟـﺼﻨﻊ‪،‬ﻋﺠﻴﺒﺔ‬
‫ﺍﻟﺘﻜﻮﻳﻦ‪،‬ﻣﺘﻨﻮﻋﺔ ﺍﻟﻮﻇﺎﺋﻒ ‪...‬ﻭﻣﻦ ﰒ ﺗﺘﻌﻠﻢ ﻛﻞ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳋﻼﻳﺎ ﺍﳌﻨﻄﻠﻘﺔ ﻟﺒﻨﺎﺀ ﺭﻛﻦ ﻣﻦ‬
‫ﺍﻟﻌﻤﺎﺭﺓ‪،‬ﺃﻥ ﺗﺘﻔﺮﻕ ﻃﻮﺍﺋﻒ ﻣﺘﺨﺼﺼﺔ‪،‬ﺗﻘﻮﻡ ﻛﻞ ﻃﺎﺋﻔﺔ ﻣﻨﻬﺎ ﺑﻨﻮﻉ ﻣﻌﲔ ﻣﻦ ﺍﻟﻌﻤﻞ ﰲ ﺍﻟﺮﻛﻦ‬
‫ﺍﳌﺨﺼﺺ ﳍﺎ ﻣﻦ ﺍﻟﻌﻤﺎﺭﺓ ﺍﻟﻜﺒﲑﺓ! ‪..‬ﺇﻥ ﻛﻞ ﺧﻠﻴﺔ ﺻﻐﲑﺓ ﺗﻨﻄﻠﻖ ﻭﻫﻲ ﺗﻌﺮﻑ ﻃﺮﻳﻘﻬﺎ‪.‬ﺗﻌﺮﻑ‬
‫ﺇﱃ ﺃﻳﻦ ﻫﻲ ﺫﺍﻫﺒﺔ‪،‬ﻭﻣﺎﺫﺍ ﻫﻮ ﻣﻄﻠﻮﺏ ﻣﻨﻬﺎ! ﻭﻻ ﲣﻄﺊ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﻃﺮﻳﻘﻬﺎ ﰲ ﻫﺬﻩ ﺍﳌﺘﺎﻫـﺔ‬
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‫ﺍﳍﺎﺋﻠﺔ‪.‬ﻓﺎﳋﻼﻳﺎ ﺍﳌﻜﻠﻔﺔ ﺃﻥ ﺗﺼﻨﻊ ﺍﻟﻌﲔ ﺗﻌﺮﻑ ﺃﻥ ﺍﻟﻌﲔ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﰲ ﺍﻟﻮﺟﻪ‪،‬ﻭﻻ ﳚـﻮﺯ‬
‫ﺃﺑﺪﺍ ﺃﻥ ﺗﻜﻮﻥ ﰲ ﺍﻟﺒﻄﻦ ﺃﻭ ﺍﻟﻘﺪﻡ ﺃﻭ ﺍﻟﺬﺭﺍﻉ‪.‬ﻣﻊ ﺃﻥ ﻛﻞ ﻣﻮﺿﻊ ﻣﻦ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ ﳝﻜـﻦ ﺃﻥ‬
‫ﺗﻨﻤﻮ ﻓﻴﻪ ﻋﲔ‪.‬ﻭﻟﻮ ﺃﺧﺬﺕ ﺍﳋﻠﻴﺔ ﺍﻷﻭﱃ ﺍﳌﻜﻠﻔﺔ ﺑﺼﻨﻊ ﺍﻟﻌﲔ ﻭﺯﺭﻋـﺖ ﰲ ﺃﻱ ﻣـﻦ ﻫـﺬﻩ‬
‫ﺍﳌﻮﺍﺿﻊ ﻟﺼﻨﻌﺖ ﻋﻴﻨﺎ ﻫﻨﺎﻟﻚ! ﻭﻟﻜﻨﻬﺎ ﻫﻲ ﺑﺬﺍ‪‬ﺎ ﺣـﲔ ﺗﻨﻄﻠـﻖ ﻻ ﺗـﺬﻫﺐ ﺇﻻ ﻟﻠﻤﻜـﺎﻥ‬
‫ﺍﳌﺨﺼﺺ ﻟﻠﻌﲔ ﰲ ﻫﺬﺍ ﺍﳉﻬﺎﺯ ﺍﻹﻧﺴﺎﱐ ﺍﳌﻌﻘﺪ ‪..‬‬
‫ﻓﻤﻦ ﺗﺮﻯ ﻗﺎﻝ ﳍﺎ‪:‬ﺇﻥ ﻫﺬﺍ ﺍﳉﻬﺎﺯ ﳛﺘﺎﺝ ﺇﱃ ﻋﲔ ﰲ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﺩﻭﻥ ﺳﻮﺍﻩ؟ ﺇﻧﻪ ﺍﻟﻠﹼـﻪ‪.‬ﺇﻧـﻪ‬
‫ﺍﳊﺎﻓﻆ ﺍﻷﻋﻠﻰ ﺍﻟﺬﻱ ﻳﺮﻋﺎﻫﺎ ﻭﻳﻮﺟﻬﻬﺎ ﻭﻳﻬﺪﻳﻬﺎ ﺇﱃ ﻃﺮﻳﻘﻬﺎ ﰲ ﺍﳌﺘﺎﻫﺔ ﺍﻟﱵ ﻻ ﻫﺎﺩﻱ ﻓﻴﻬﺎ ﺇﻻ‬
‫ﺍﻟﻠﹼﻪ! ﻭﻛﻞ ﺗﻠﻚ ﺍﳋﻼﻳﺎ ﻓﺮﺍﺩﻯ ﻭﳎﺘﻤﻌﺔ ﺗﻌﻤﻞ ﰲ ﻧﻄﺎﻕ ﺗﺮﲰﻪ ﳍـﺎ ﳎﻤﻮﻋـﺔ ﻣﻌﻴﻨـﺔ ﻣـﻦ‬
‫ﺍﻟﻮﺣﺪﺍﺕ ﻛﺎﻣﻨﺔ ﻓﻴﻬﺎ‪.‬ﻫﻲ ﻭﺣﺪﺍﺕ ﺍﻟﻮﺭﺍﺛﺔ‪،‬ﺍﳊﺎﻓﻈﺔ ﻟﺴﺠﻞ ﺍﻟﻨﻮﻉ ﻭﳋﺼﺎﺋﺺ ﺍﻷﺟﺪﺍﺩ‪.‬ﻓﺨﻠﻴﺔ‬
‫ﺍﻟﻌﲔ ﻭﻫﻲ ﺗﻨﻘﺴﻢ ﻭﺗﺘﻜﺎﺛﺮ ﻟﻜﻲ ﺗﻜﻮ‪‬ﻥ ﺍﻟﻌﲔ‪،‬ﲢﺎﻭﻝ ﺃﻥ ﲢﺎﻓﻆ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺷـﻜﻞ‬
‫ﻣﻌﲔ ﻟﻠﻌﲔ ﻭﺧﺼﺎﺋﺺ ﳏﺪﺩﺓ ﲡﻌﻠﻬﺎ ﻋﲔ ﺇﻧﺴﺎﻥ ﻻ ﻋﲔ ﺃﻱ ﺣﻴﻮﺍﻥ ﺁﺧﺮ‪.‬ﻭﺇﻧﺴﺎﻥ ﻷﺟـﺪﺍﺩﻩ‬
‫ﺷﻜﻞ ﻣﻌﲔ ﻟﻠﻌﲔ ﻭﺧﺼﺎﺋﺺ ﻣﻌﻴﻨﺔ ‪..‬ﻭﺃﻗﻞ ﺍﳓﺮﺍﻑ ﰲ ﺗﺼﻤﻴﻢ ﻫﺬﻩ ﺍﻟﻌﲔ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﺸﻜﻞ‬
‫ﺃﻭ ﻧﺎﺣﻴﺔ ﺍﳋﺼﺎﺋﺺ ﳛﻴﺪ ‪‬ﺎ ﻋﻦ ﺍﳋﻂ ﺍﳌﺮﺳﻮﻡ‪.‬ﻓﻤﻦ ﺫﺍ ﺍﻟﺬﻱ ﺃﻭﺩﻋﻬﺎ ﻫﺬﻩ ﺍﻟﻘﺪﺭﺓ؟ ﻭﻋﻠﻤﻬﺎ‬
‫ﺫﻟﻚ ﺍﻟﺘﻌﻠﻴﻢ؟‬
‫ﻭﻫﻲ ﺍﳋﻠﻴﺔ ﺍﻟﺴﺎﺫﺟﺔ ﺍﻟﱵ ﻻ ﻋﻘﻞ ﳍﺎ ﻭﻻ ﺇﺩﺭﺍﻙ‪،‬ﻭﻻ ﺇﺭﺍﺩﺓ ﳍﺎ ﻭﻻ ﻗﻮﺓ؟ ﺇﻧﻪ ﺍﻟﻠﹼﻪ‪.‬ﻋﻠﻤﻬﺎ ﻣـﺎ‬
‫ﻳﻌﺠﺰ ﺍﻹﻧﺴﺎﻥ ﻛﻠﻪ ﻋﻦ ﺗﺼﻤﻴﻤﻪ ﻟﻮ ﻭﻛﻞ ﺇﻟﻴﻪ ﺗﺼﻤﻴﻢ ﻋﲔ ﺃﻭ ﺟﺰﺀ ﻣﻦ ﻋﲔ‪.‬ﺑﻴﻨﻤـﺎ ﺧﻠﻴـﺔ‬
‫ﻭﺍﺣﺪﺓ ﻣﻨﻪ ﺃﻭ ﻋﺪﺓ ﺧﻼﻳﺎ ﺳﺎﺫﺟﺔ‪،‬ﺗﻘﻮﻡ ‪‬ﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻟﻌﻈﻴﻢ! ﻭﻭﺭﺍﺀ ﻫﺬﻩ ﺍﻟﻠﻤﺤﺔ ﺍﳋﺎﻃﻔﺔ ﻋﻦ‬
‫ﺻﻮﺭ ﺍﻟﺮﺣﻠﺔ ﺍﻟﻄﻮﻳﻠﺔ ﺍﻟﻌﺠﻴﺒﺔ ﺑﲔ ﺍﳌﺎﺀ ﺍﻟﺪﺍﻓﻖ ﻭﺍﻹﻧﺴﺎﻥ ﺍﻟﻨﺎﻃﻖ‪،‬ﺣـﺸﻮﺩ ﻻ ﲢـﺼﻰ ﻣـﻦ‬
‫ﺍﻟﻌﺠﺎﺋﺐ ﻭﺍﻟﻐﺮﺍﺋﺐ‪،‬ﰲ ﺧﺼﺎﺋﺺ ﺍﻷﺟﻬﺰﺓ ﻭﺍﻷﻋﻀﺎﺀ‪،‬ﻻ ﳕﻠﻚ ﺗﻘﺼﻴﻬﺎ ﰲ ﻫـﺬﻩ ﺍﻟﻈـﻼﻝ‬
‫‪..‬ﺗﺸﻬﺪ ﻛﻠﻬﺎ ﺑﺎﻟﺘﻘﺪﻳﺮ ﻭﺍﻟﺘﺪﺑﲑ‪.‬ﻭﺗﺸﻲ ﺑﺎﻟﻴﺪ ﺍﳊﺎﻓﻈﺔ ﺍﳍﺎﺩﻳﺔ ﺍﳌﻌﻴﻨﺔ‪.‬ﻭﺗﺆﻛﺪ ﺍﳊﻘﻴﻘـﺔ ﺍﻷﻭﱃ‬
‫ﺍﻟﱵ ﺃﻗﺴﻢ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺴﻤﺎﺀ ﻭﺍﻟﻄﺎﺭﻕ‪.‬ﻛﻤﺎ ﲤﻬﺪ ﻟﻠﺤﻘﻴﻘﺔ ﺍﻟﺘﺎﻟﻴﺔ‪.‬ﺣﻘﻴﻘﺔ ﺍﻟﻨﺸﺄﺓ ﺍﻵﺧﺮﺓ ﺍﻟـﱵ ﻻ‬
‫ﻳﺼﺪﻗﻬﺎ ﺍﳌﺸﺮﻛﻮﻥ‪،‬ﺍﳌﺨﺎﻃﺒﻮﻥ ﺃﻭﻝ ﻣﺮﺓ ‪‬ﺬﻩ ﺍﻟﺴﻮﺭﺓ ‪..‬‬
‫ﺻ ٍﺮ« ‪..‬‬
‫»ِﺇ‪‬ﻧ ‪‬ﻪ ﻋ‪‬ﻠﻰ ‪‬ﺭ ‪‬ﺟ ِﻌ ِﻪ ﻟﹶﻘﺎ ِﺩ ‪‬ﺭ‪.‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﺗ‪‬ﺒﹶﻠﻰ ﺍﻟﺴ‪‬ﺮﺍِﺋ ‪‬ﺮ‪.‬ﻓﹶﻤﺎ ﹶﻟ ‪‬ﻪ ِﻣ ‪‬ﻦ ﹸﻗ ‪‬ﻮ ٍﺓ ﻭ‪‬ﻻ ﻧﺎ ِ‬

‫‪٢٨٤‬‬
‫ﺇﻧﻪ ‪ -‬ﺍﻟﻠﹼﻪ ﺍﻟﺬﻱ ﺃﻧﺸﺄﻩ ﻭﺭﻋﺎﻩ ‪ -‬ﺇﻧﻪ ﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺭﺟﻌﻪ ﺇﱃ ﺍﳊﻴﺎﺓ ﺑﻌﺪ ﺍﳌﻮﺕ‪،‬ﻭﺇﱃ ﺍﻟﺘﺠـﺪﺩ‬
‫ﺑﻌﺪ ﺍﻟﺒﻠﻰ‪،‬ﺗﺸﻬﺪ ﺍﻟﻨﺸﺄﺓ ﺍﻷﻭﱃ ﺑﻘﺪﺭﺗﻪ‪،‬ﻛﻤﺎ ﺗﺸﻬﺪ ﺑﺘﻘﺪﻳﺮﻩ ﻭﺗﺪﺑﲑﻩ‪.‬ﻓﻬﺬﻩ ﺍﻟﻨﺸﺄﺓ ﺍﻟﺒﺎﻟﻐﺔ ﺍﻟﺪﻗﺔ‬
‫ﻭﺍﳊﻜﻤﺔ ﺗﺬﻫﺐ ﻛﻠﻬﺎ ﻋﺒﺜﺎ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﻫﻨﺎﻙ ﺭﺟﻌﺔ ﻟﺘﺨﺘـﱪ ﺍﻟـﺴﺮﺍﺋﺮ ﻭﲡـﺰﻯ ﺟﺰﺍﺀﻫـﺎ‬
‫ﺍﻟﻌﺎﺩﻝ‪»:‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﺗ‪‬ﺒﻠﹶﻰ ﺍﻟﺴ‪‬ﺮﺍِﺋ ‪‬ﺮ« ‪..‬ﺍﻟﺴﺮﺍﺋﺮ ﺍﳌﻜﻨﻮﻧﺔ‪،‬ﺍﳌﻄﻮﻳﺔ ﻋﻠﻰ ﺍﻷﺳﺮﺍﺭ ﺍﶈﺠﻮﺑﺔ ‪..‬ﻳﻮﻡ ﺗﺒﻠـﻰ‬
‫ﻭﲣﺘﱪ‪،‬ﻭﺗﺘﻜﺸﻒ ﻭﺗﻈﻬﺮ ﻛﻤﺎ ﻳﻨﻔﺬ ﺍﻟﻄﺎﺭﻕ ﻣﻦ ﺧﻼﻝ ﺍﻟﻈﻼﻡ ﺍﻟﺴﺎﺗﺮ ﻭﻛﻤﺎ ﻳﻨﻔﺬ ﺍﳊﺎﻓﻆ ﺇﱃ‬
‫ﺍﻟﻨﻔﺲ ﺍﳌﻠﻔﻘﺔ ﺑﺎﻟﺴﻮﺍﺗﺮ! ﻛﺬﻟﻚ ﺗﺒﻠﻰ ﺍﻟﺴﺮﺍﺋﺮ ﻳﻮﻡ ﻳﺘﺠﺮﺩ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻛﻞ ﻗﻮﺓ ﻭﻣـﻦ ﻛـﻞ‬
‫ﺻ ٍﺮ« ‪..‬ﻣﺎ ﻟﻪ ﻣﻦ ﻗﻮﺓ ﰲ ﺫﺍﺗﻪ‪،‬ﻭﻣﺎ ﻟﻪ ﻣﻦ ﻧﺎﺻﺮ ﺧـﺎﺭﺝ ﺫﺍﺗـﻪ‬
‫ﻧﺎﺻﺮ‪»:‬ﻓﹶﻤﺎ ﹶﻟ ‪‬ﻪ ِﻣ ‪‬ﻦ ﹸﻗ ‪‬ﻮ ٍﺓ ﻭ‪‬ﻻ ﻧﺎ ِ‬
‫‪..‬ﻭﺍﻟﺘﻜﺸﻒ ﻣﻦ ﻛﻞ ﺳﺘﺮ‪،‬ﻣﻊ ﺍﻟﺘﺠﺮﺩ ﻣﻦ ﻛﻞ ﻗﻮﺓ‪،‬ﻳﻀﺎﻋﻒ ﺷﺪﺓ ﺍﳌﻮﻗﻒ ﻭﻳﻠﻤﺲ ﺍﳊـﺲ‬
‫ﳌﺴﺔ ﻋﻤﻴﻘﺔ ﺍﻟﺘﺄﺛﲑ‪.‬ﻭﻫﻮ ﻳﻨﺘﻘﻞ ﻣﻦ ﺍﻟﻜﻮﻥ ﻭﺍﻟﻨﻔﺲ‪،‬ﺇﱃ ﻧﺸﺄﺓ ﺍﻹﻧﺴﺎﻥ ﻭﺭﺣﻠﺘﻪ ﺍﻟﻌﺠﻴﺒـﺔ‪،‬ﺇﱃ‬
‫‪٥٩٨‬‬
‫‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ ﻫﻨﺎﻙ‪،‬ﺣﻴﺚ ﻳﺘﻜﺸﻒ ﺳﺘﺮﻩ ﻭﻳﻜﺸﻒ ﺳﺮﻩ‪،‬ﻭﻳﺘﺠﺮﺩ ﻣﻦ ﺍﻟﻘﻮﺓ ﻭﺍﻟﻨﺼﲑ ‪..‬‬
‫ﺇ ﱠﻥ ﻣﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻥ ﻟﻨﻔﺴﻪ ﺗﺪﻋﻮﻩ ﺇﱃ ﺣﺘﻤﻴﺔ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺍﳋﺎﻟﻖ ﺍﳌﺒﺪﻉ‪،‬ﻭﻫﺬﺍ ﺍ‪‬ﺎﻝ ﺗﻨﺎﻭﻟﺘـﻪ‬
‫ﻋﻠﻮﻡ ﺍﻟﻄﺐ ﻭﻋﻠﻢ ﺍﻟﻨﻔﺲ‪.‬‬
‫‪ (٢‬ﺍﻟﺘﺄﻣﻞ ﰲ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﳊﻴﺔ ﻛﺎﻟﻨﺒﺎﺗﺎﺕ ﳑﺎ ﺗﻨﺎﻭﻟﻪ ﻋﻠﻮﻡ ﺍﻟﻨﺒﺎﺕ ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬ﹶﻓ ﹾﻠ‪‬ﻴ‪‬ﻨ ﹸﻈ ِﺮ ﺍﹾﻟِﺈﻧ‪‬ـﺴ‪‬ﺎ ﹸﻥ‬
‫ﺽ ‪‬ﺷﻘ‪‬ﺎ )‪ (٢٦‬ﹶﻓﹶﺄ‪‬ﻧ‪‬ﺒ‪‬ﺘﻨ‪‬ﺎ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺣﺒ‪‬ـﺎ‬‫ﺻﺒ‪‬ﺎ )‪ (٢٥‬ﹸﺛ ‪‬ﻢ ‪‬ﺷ ﹶﻘ ﹾﻘﻨ‪‬ﺎ ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬‫ﺻ‪‬ﺒ‪‬ﺒﻨ‪‬ﺎ ﺍﹾﻟﻤ‪‬ﺎ َﺀ ‪‬‬
‫ِﺇﻟﹶﻰ ﹶﻃﻌ‪‬ﺎ ِﻣ ِﻪ )‪ (٢٤‬ﹶﺃﻧ‪‬ﺎ ‪‬‬
‫ﺨﻠﹰﺎ )‪ (٢٩‬ﻭ ‪‬ﺣﺪ‪‬ﺍِﺋ ‪‬ﻖ ﹸﻏ ﹾﻠﺒ‪‬ﺎ )‪ (٣٠‬ﻭﻓﹶﺎ ِﻛ ‪‬ﻬ ﹰﺔ ‪‬ﻭﹶﺃﺑ‪‬ـﺎ )‪(٣١‬‬ ‫ﻀﺒ‪‬ﺎ )‪ (٢٨‬ﻭ ‪‬ﺯ‪‬ﻳﺘ‪‬ﻮﻧ‪‬ﺎ ‪‬ﻭ‪‬ﻧ ‪‬‬ ‫)‪ (٢٧‬ﻭ ِﻋ‪‬ﻨﺒ‪‬ﺎ ‪‬ﻭﹶﻗ ‪‬‬
‫‪‬ﻣﺘ‪‬ﺎﻋ‪‬ﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭِﻟﹶﺄ‪‬ﻧﻌ‪‬ﺎ ِﻣ ﹸﻜ ‪‬ﻢ )‪] { (٣٢‬ﻋﺒﺲ‪[٣٢ - ٢٤:‬‬
‫ﺴ ِﻪ‪ ،‬ﻭﹾﻟ‪‬ﻴ ﹶﻔ ﱢﻜ ‪‬ﺮ ﻓِﻲ ﹶﺃ ‪‬ﻣ ِﺮ ﹶﻃﻌ‪‬ﺎ ِﻣ ِﻪ‪ ،‬ﻭ‪‬ﺗ ‪‬ﺪِﺑﲑِ ِﻩ ‪‬ﻭ‪‬ﺗ ‪‬ﻬِﻴﹶﺌِﺘ ِﻪ ‪‬ﺣﺘ‪‬ـﻰ ‪‬ﻳﻜﹸـﻮ ﹶﻥ ﻏِـﺬﹶﺍ ًﺀ‬
‫ﹶﻓ ﹾﻠ‪‬ﻴ‪‬ﺘ ‪‬ﺪ‪‬ﺑ ِﺮ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ﹸﻥ ‪‬ﺷ ﹾﺄ ﹶﻥ ‪‬ﻧ ﹾﻔ ِ‬
‫ﷲ ﺍﳌﹶـﺎ َﺀ ﻣِـ ‪‬ﻦ‬
‫ﳊﻴ‪‬ﺎ ِﺓ ‪.‬ﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﺃﻧ‪‬ـ ‪‬ﺰ ﹶﻝ ﺍ ُ‬
‫ﺻ‪‬ﺎﻟِﺤﹰﺎ ﻧ‪‬ﺎﻓِﻌﹰﺎ ‪‬ﺗﻘﹸﻮ ‪‬ﻡ ِﺑ ِﻪ ‪‬ﺑ‪‬ﻨ‪‬ﻴ‪‬ﺘ ‪‬ﻪ‪ ،‬ﻭ‪‬ﻳ‪‬ﺘ ‪‬ﻤ ﱠﻜ ‪‬ﻦ ِﻣ ‪‬ﻦ ﹶﺃﺩ‪‬ﺍ ِﺀ ‪‬ﻣ ‪‬ﻬ ‪‬ﻤِﺘ ِﻪ ﻓِﻲ ﺍ ﹶ‬
‫ﺽ ﹶﻓِﺈ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺗ‪‬ﺒ ‪‬ﺪﹸﺃ‬
‫ﺕ ﺍ ﹶﳌ ‪‬ﻮﺟ‪‬ﻮ ‪‬ﺩ ِﺓ ﻓِﻲ ﺑ‪‬ﺎ ِﻃ ِﻦ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﺼ ﹸﻞ ﺍﳌﹶﺎ ُﺀ ِﺇﻟﹶﻰ ‪‬ﺑﺬﹸﻭ ِﺭ ﺍﻟ‪‬ﻨﺒ‪‬ﺎﺗ‪‬ﺎ ِ‬‫ﺏ ِﺇ‪‬ﻧﺰ‪‬ﺍ ﹰﻻ ‪ .‬ﻭﺣِﻴ‪‬ﻨﻤ‪‬ﺎ ‪‬ﻳ ِ‬‫ﺴﺤ‪‬ﺎ ِ‬ ‫ﺍﻟ ‪‬‬
‫ﺲ‬‫ﺽ ِﻟ‪‬ﺘ‪‬ﻨﻤ‪‬ـ ‪‬ﻮ ‪‬ﻭ‪‬ﺗﺘ‪‬ـ‪‬ﻨ ﱠﻔ ‪‬‬ ‫ﺝ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﺳ‪‬ﻮﹶﻗﻬ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ‪‬ﻭﺟ‪‬ـ ِﻪ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﺨ ‪‬ﺮ ‪‬‬
‫ﺽ ِﻟ‪‬ﺘ ‪‬‬
‫ﺸ ‪‬ﻖ ﺍ َﻷ ‪‬ﺭ ‪‬‬‫ﺤ ‪‬ﺮ ِﻙ‪ ،‬ﻭ‪‬ﺗ ‪‬‬
‫ﳊﻴ‪‬ﺎ ِﺓ ﻭ‪‬ﺍﻟ‪‬ﺘ ‪‬‬
‫ﺑِﺎ ﹶ‬
‫ﺝ‬
‫ﺨ ِﺮ ‪‬‬ ‫ﺱ ﻭ‪‬ﺍ َﻷ‪‬ﻧﻌ‪‬ﺎ ‪‬ﻡ ‪ .‬ﻭ‪‬ﻳ ‪‬‬
‫ﺕ ِﺑ ِﻪ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺸ ِﻌ ِﲑ ‪‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ِﻫﻤ‪‬ﺎ ِﻣﻤ‪‬ﺎ ‪‬ﻳ ﹾﻘﺘ‪‬ﺎ ‪‬‬
‫ﳊ‪‬ﻨ ﹶﻄ ِﺔ ﻭﺍﻟ ‪‬‬
‫ﺐ ﻛﹶﺎ ِ‬ ‫ﳊ ‪‬‬‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺍ ﹶ‬ ‫ﺖﺍُ‬ ‫‪ .‬ﻭ‪‬ﻳ‪‬ﻨِﺒ ‪‬‬
‫ﺖ ﺍﻟ ‪‬ﺰ‪‬ﻳﺘ‪‬ـﻮ ﹶﻥ‬ ‫ﻀ ﹰﺔ ‪ ).‬ﻗﹶـﻀ‪‬ﺒﹰﺎ ( ‪ .‬ﻭ‪‬ﻳ‪‬ﻨﺒِـ ‪‬‬ ‫ﺕ ﺍﻟﺘِﻲ ﺗ‪‬ﺆ ﹶﻛ ﹸﻞ ﹶﻃ ِﺮ‪‬ﻳ ﹰﺔ ﹶﻏ ‪‬‬ ‫ﺐ ﻭ‪‬ﺍﻟ‪‬ﻨﺒ‪‬ﺎﺗ‪‬ﺎ ِ‬
‫ﺽ ﺍﻟ ِﻌ‪‬ﻨ ‪‬‬‫ﷲ ِﻣ ‪‬ﻦ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﺍُ‬

‫‪ - ٥٩٨‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٣٨٧٨ / ٦) -‬‬

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‫ﺨ ‪‬ﻤ ﹲﺔ ‪‬ﻣﹾﺜﻤِـ ‪‬ﺮ ﹲﺓ‬
‫ﺴ ‪‬ﻮ ‪‬ﺭ ﹰﺓ‪،‬ﻓِﻴﻬ‪‬ﺎ ﹶﺃ ‪‬ﺷﺠ‪‬ﺎ ‪‬ﺭ ﺿ‪‬ـ ‪‬‬
‫ﲔ ‪‬ﻣ ‪‬‬
‫ﺨ ﹶﻞ‪ ،‬ﻭﻫ‪‬ﻤ‪‬ﺎ ﹶﺛﻤ‪‬ﺮﺍ ِﻥ ‪‬ﻣ ‪‬ﻌﺮ‪‬ﻭﻓﹶﺎ ِﻥ ‪‬ﻧﺒ‪‬ﺎﺗﹰﺎ ‪‬ﻭﹶﺛﻤ‪‬ﺮﹰﺍ ‪ .‬ﻭ‪‬ﺑﺴ‪‬ﺎِﺗ ‪‬‬
‫ﻭ‪‬ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺕ ﺍﻟﺬِﻱ‬ ‫ﺝ ﺍﻟ‪‬ﻨﺒ‪‬ﺎ ‪‬‬ ‫ﺨ ِﺮ ‪‬‬
‫ﺡ ‪ ..‬ﻭ‪‬ﺗ ‪‬‬ ‫ﺐ ﻭ‪‬ﺍﻟ‪‬ﺘﻔﱠﺎ ِ‬ ‫ﲔ ﻭﺍﻟ ِﻌ‪‬ﻨ ِ‬
‫ﺽ ﹶﻓﻮ‪‬ﺍ ِﻛ ‪‬ﻪ ‪‬ﻳ‪‬ﺘ ‪‬ﻤ‪‬ﺘ ‪‬ﻊ ِﺑﻬ‪‬ﺎ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ﹸﻥ ﻛﹶﺎﻟ‪‬ﺘ ِ‬ ‫ﺝ ﺍ َﻷﺭ‪ ‬‬ ‫ﺨ ِﺮ ‪‬‬ ‫‪ .‬ﻭ‪‬ﺗ ‪‬‬
‫ﺱ‪ ،‬ﻭ‪‬ﻳ‪‬ﻨ‪‬ﺘ ِﻔﻌ‪‬ﻮﺍ ِﺑ ِﻪ‬
‫ﻚ ِﻟ‪‬ﻴ‪‬ﺘ ‪‬ﻤ‪‬ﺘ ‪‬ﻊ ِﺑ ِﻪ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹶﺫِﻟ ‪‬‬
‫ﺖﺍ ُ‬‫ﻸ ﻭ‪‬ﺍﻟ‪‬ﺘ‪‬ﺒ ِﻦ ‪‬ﻭ ﹶﻏ‪‬ﻴ ِﺮ ِﻩ ‪ .‬ﻭﹶﻗ ‪‬ﺪ ﹶﺃ‪‬ﻧ‪‬ﺒ ‪‬‬ ‫ﺏ ﻛﹶﺎﻟ ﹶﻜ ِ‬‫‪‬ﺗ ﹾﺄﻛﹸﹸﻠ ‪‬ﻪ ﺍﻟﺪ‪‬ﻭﺍ ‪‬‬
‫‪٥٩٩‬‬
‫ﳊﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪.‬‬
‫‪‬ﻫ ‪‬ﻢ ‪‬ﻭﹶﺃ‪‬ﻧﻌ‪‬ﺎ ‪‬ﻣ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ﺍ ﹶ‬
‫»ﹶﻓ ﹾﻠ‪‬ﻴ‪‬ﻨ ﹸﻈ ِﺮ ﺍﹾﻟِﺈﻧ‪‬ﺴﺎ ﹸﻥ ﺇِﱃ ﻃﹶﻌﺎ ِﻣ ِﻪ« ‪..‬ﺃﻟﺼﻖ ﺷﻲﺀ ﺑﻪ‪،‬ﻭﺃﻗﺮﺏ ﺷﻲﺀ ﺇﻟﻴﻪ‪،‬ﻭﺃﻟﺰﻡ ﺷﻲﺀ ﻟﻪ ‪..‬ﻟﻴﻨﻈﺮ ﺇﱃ‬
‫ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﳌﻴﺴﺮ ﺍﻟﻀﺮﻭﺭﻱ ﺍﳊﺎﺿﺮ ﺍﳌﻜﺮﺭ‪.‬ﻟﻴﻨﻈﺮ ﺇﱃ ﻗﺼﺘﻪ ﺍﻟﻌﺠﻴﺒﺔ ﺍﻟﻴـﺴﲑﺓ‪،‬ﻓﺈﻥ ﻳـﺴﺮﻫﺎ‬
‫ﻳﻨﺴﻴﻪ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻌﺠﺐ‪.‬ﻭﻫﻲ ﻣﻌﺠﺰﺓ ﻛﻤﻌﺠﺰﺓ ﺧﻠﻘﻪ ﻭﻧﺸﺄﺗﻪ‪.‬ﻭﻛﻞ ﺧﻄﻮﺓ ﻣﻦ ﺧﻄﻮﺍ‪‬ـﺎ‬
‫ﺑﻴﺪ ﺍﻟﻘﺪﺭﺓ ﺍﻟﱵ ﺃﺑﺪﻋﺘﻪ‪:‬‬
‫ﺻﺒ‪‬ﺎ« ‪..‬ﻭﺻﺐ ﺍﳌﺎﺀ ﰲ ﺻﻮﺭﺓ ﺍﳌﻄﺮ ﺣﻘﻴﻘﺔ ﻳﻌﺮﻓﻬﺎ ﻛﻞ ﺇﻧـﺴﺎﻥ ﰲ ﻛـﻞ‬‫ﺻ‪‬ﺒ‪‬ﺒﻨ‪‬ﺎ ﺍﻟﹾﻤﺎ َﺀ ‪‬‬
‫»ﹶﺃﻧ‪‬ﺎ ‪‬‬
‫ﺑﻴﺌﺔ‪،‬ﰲ ﺃﻳﺔ ﺩﺭﺟﺔ ﻛﺎﻥ ﻣﻦ ﺩﺭﺟﺎﺕ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺘﺠﺮﺑﺔ‪.‬ﻓﻬﻲ ﺣﻘﻴﻘـﺔ ﳜﺎﻃـﺐ ‪‬ـﺎ ﻛـﻞ‬
‫ﺇﻧﺴﺎﻥ‪.‬ﻓﺄﻣﺎ ﺣﲔ ﺗﻘﺪﻡ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﳌﻌﺮﻓﺔ ﻓﻘﺪ ﻋﺮﻑ ﻣﻦ ﻣﺪﻟﻮﻝ ﻫﺬﺍ ﺍﻟﻨﺺ ﻣﺎ ﻫـﻮ ﺃﺑﻌـﺪ‬
‫ﻣﺪﻯ ﻭﺃﻗﺪﻡ ﻋﻬﺪﺍ ﻣﻦ ﻫﺬﺍ ﺍﳌﻄﺮ ﺍﻟﺬﻱ ﻳﺘﻜﺮﺭ ﺍﻟﻴﻮﻡ ﻭﻳﺮﺍﻩ ﻛﻞ ﺃﺣﺪ‪.‬‬
‫ﻭﺃﻗﺮﺏ ﺍﻟﻔﺮﻭﺽ ﺍﻵﻥ ﻟﺘﻔﺴﲑ ﻭﺟﻮﺩ ﺍﶈﻴﻄﺎﺕ ﺍﻟﻜﺒﲑﺓ ﺍﻟﱵ ﻳﺘﺒﺨﺮ ﻣﺎﺅﻫﺎ ﰒ ﻳﱰﻝ ﰲ ﺻـﻮﺭﺓ‬
‫ﻣﻄﺮ‪،‬ﺃﻗﺮﺏ ﺍﻟﻔﺮﻭﺽ ﺃﻥ ﻫﺬﻩ ﺍﶈﻴﻄﺎﺕ ﺗﻜﻮﻧﺖ ﺃﻭﻻ ﰲ ﺍﻟﺴﻤﺎﺀ ﻓﻮﻗﻨﺎ ﰒ ﺻﺒﺖ ﻋﻠﻰ ﺍﻷﺭﺽ‬
‫ﺻﺒﺎ! ﻭﰲ ﻫﺬﺍ ﻳﻘﻮﻝ ﺃﺣﺪ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ‪»:‬ﺇﺫﺍ ﻛﺎﻥ ﺻﺤﻴﺤﺎ ﺃﻥ ﺩﺭﺟﺔ ﺣﺮﺍﺭﺓ ﺍﻟﻜﺮﺓ‬
‫ﺍﻷﺭﺿﻴﺔ ﻭﻗﺖ ﺍﻧﻔﺼﺎﳍﺎ ﻋﻦ ﺍﻟﺸﻤﺲ ﻛﺎﻧﺖ ﺣﻮﺍﱄ ‪ ١٢٠٠٠‬ﺩﺭﺟﺔ‪.‬ﺃﻭ ﻛﺎﻧﺖ ﺗﻠﻚ ﺩﺭﺟـﺔ‬
‫ﺣﺮﺍﺭﺓ ﺳﻄﺢ ﺍﻷﺭﺽ‪.‬ﻓﻌﻨﺪﺋﺬ ﻛﺎﻧﺖ ﻛﻞ ﺍﻟﻌﻨﺎﺻﺮ ﺣﺮﺓ‪.‬ﻭﻟﺬﺍ ﱂ ﻳﻜﻦ ﰲ ﺍﻹﻣﻜﺎﻥ ﻭﺟﻮﺩ ﺃﻱ‬
‫ﺗﺮﻛﻴﺐ ﻛﻴﻤﻴﺎﺋﻲ ﺫﻱ ﺷﺄﻥ‪.‬ﻭﳌﺎ ﺃﺧﺬﺕ ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ‪،‬ﺃﻭ ﺍﻷﺟﺰﺍﺀ ﺍﳌﻜﻮﻧﺔ ﳍﺎ ﰲ ﺃﻥ ﺗـﱪﺩ‬
‫ﺗﺪﺭﳚﻴﺎ‪،‬ﺣﺪﺛﺖ ﺗﺮﻛﻴﺒﺎﺕ‪،‬ﻭﺗﻜﻮﻧﺖ ﺧﻠﻴﺔ ﺍﻟﻌﺎﱂ ﻛﻤﺎ ﻧﻌﺮﻓـﻪ‪.‬ﻭﻣـﺎ ﻛـﺎﻥ ﻟﻸﻛـﺴﻴﺠﲔ‬
‫ﻭﺍﳍﻴﺪﺭﻭﺟﲔ ﺃﻥ ﻳﺘﺤﺪﺍ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻫﺒﻄﺖ ﺩﺭﺟﺔ ﺍﳊﺮﺍﺭﺓ ﺇﱃ ‪ ٤٠٠٠‬ﺩﺭﺟﺔ ﻓﺎﺭ‪‬ﺎﻳﺖ‪.‬ﻭﻋﻨﺪ‬
‫ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﺍﻧﺪﻓﻌﺖ ﻣﻌﺎ ﺗﻠﻚ ﺍﻟﻌﻨﺎﺻﺮ‪،‬ﻭﻛﻮﻧﺖ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﻧﻌﺮﻓﻪ ﺍﻵﻥ ﺃﻧـﻪ ﻫـﻮﺍﺀ ﺍﻟﻜـﺮﺓ‬
‫ﺍﻷﺭﺿﻴﺔ‪.‬ﻭﻻ ﺑﺪ ﺃﻧﻪ ﻛﺎﻥ ﻫﺎﺋﻼ ﰲ ﺫﻟﻚ ﺍﳊﲔ‪.‬ﻭﲨﻴﻊ ﺍﶈﻴﻄﺎﺕ ﻛﺎﻧﺖ ﰲ ﺍﻟـﺴﻤﺎﺀ‪.‬ﻭﲨﻴـﻊ‬

‫‪ - ٥٩٩‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٥٦٥٩ / ١) -‬‬

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‫ﺗﻠﻚ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﱵ ﱂ ﺗﻜﻦ ﻗﺪ ﺍﲢﺪﺕ ﻛﺎﻧﺖ ﻏﺎﺯﺍﺕ ﰲ ﺍﳍﻮﺍﺀ‪.‬ﻭﺑﻌﺪ ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﺎﺀ ﰲ ﺍﳉـﻮ‬
‫ﺍﳋﺎﺭﺟﻲ ﺳﻘﻂ ﳓﻮ ﺍﻷﺭﺽ‪.‬ﻭﻟﻜﻨﻪ ﱂ ﻳﺴﺘﻄﻊ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ‪.‬ﺇﺫ ﻛﺎﻧﺖ ﺩﺭﺟﺔ ﺍﳊﺮﺍﺭﺓ ﻋﻠـﻰ‬
‫ﻣﻘﺮﺑﺔ ﻣﻦ ﺍﻷﺭﺽ ﺃﻋﻠﻰ ﳑﺎ ﻛﺎﻧﺖ ﻋﻠﻰ ﻣﺴﺎﻓﺔ ﺁﻻﻑ ﺍﻷﻣﻴﺎﻝ‪.‬ﻭﺑﺎﻟﻄﺒﻊ ﺟﺎﺀ ﺍﻟﻮﻗﺖ ﺍﻟـﺬﻱ‬
‫ﺻﺎﺭ ﺍﻟﻄﻮﻓﺎﻥ ﻳﺼﻞ ﻓﻴﻪ ﺇﱃ ﺍﻷﺭﺽ ﻟﻴﻄﲑ ﻣﻨﻬﺎ ﺛﺎﻧﻴﺎ ﰲ ﺷﻜﻞ ﲞﺎﺭ‪.‬ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﶈﻴﻄـﺎﺕ ﰲ‬
‫ﺍﳍﻮﺍﺀ ﻓﺈﻥ ﺍﻟﻔﻴﻀﺎﻧﺎﺕ ﺍﻟﱵ ﻛﺎﻧﺖ ﲢﺪﺙ ﻣﻊ ﺗﻘﺪﻡ ﺍﻟﺘﱪﻳﺪ ﻛﺎﻧﺖ ﻓﻮﻕ ﺍﳊـﺴﺒﺎﻥ‪.‬ﻭﲤـﺸﻰ‬
‫ﺍﳉﻴﺸﺎﻥ ﻣﻊ ﺍﻟﺘﻔﺘﺖ ‪.....‬ﺇﱁ«‬
‫ﻭﻫﺬﺍ ﺍﻟﻔﺮﺽ ‪ -‬ﻭﻟﻮ ﺃﻧﻨﺎ ﻻ ﻧﻌﻠﻖ ﺑﻪ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ‪ -‬ﻳﻮﺳﻊ ﻣﻦ ﺣﺪﻭﺩ ﺗﺼﻮﺭﻧﺎ ﳓﻦ ﻟﻠـﻨﺺ‬
‫ﻭﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺬﻱ ﻳﺸﲑ ﺇﻟﻴﻪ‪.‬ﺗﺎﺭﻳﺦ ﺻﺐ ﺍﳌﺎﺀ ﺻﺒﺎ‪.‬ﻭﻗﺪ ﻳﺼﺢ ﻫﺬﺍ ﺍﻟﻔﺮﺽ ﻭﻗﺪ ﲡـ ‪‬ﺪ ﻓـﺮﻭﺽ‬
‫ﺃﺧﺮﻯ ﻋﻦ ﺃﺻﻞ ﺍﳌﺎﺀ ﰲ ﺍﻷﺭﺽ‪.‬‬
‫ﻭﻳﺒﻘﻰ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﺻﺎﳊﺎ ﻷﻥ ﳜﺎﻃﺐ ﺑﻪ ﻛﻞ ﺍﻟﻨﺎﺱ ﰲ ﻛﻞ ﺑﻴﺌﺔ ﻭﰲ ﻛﻞ ﺟﻴﻞ‪.‬‬
‫ﺻﺒ‪‬ﺎ« ‪..‬ﻭﻻ ﻳﺰﻋﻢ ﺃﺣﺪ ﺃﻧﻪ ﺃﻧﺸﺄ ﻫﺬﺍ ﺍﳌـﺎﺀ ﰲ‬
‫ﺻ‪‬ﺒ‪‬ﺒﻨ‪‬ﺎ ﺍﻟﹾﻤﺎ َﺀ ‪‬‬
‫ﺫﻟﻚ ﻛﺎﻥ ﺃﻭﻝ ﻗﺼﺔ ﺍﻟﻄﻌﺎﻡ‪»:‬ﹶﺃﻧ‪‬ﺎ ‪‬‬
‫ﺃﻱ ﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭﻩ‪،‬ﻭﰲ ﺃﻱ ﺗﺎﺭﻳﺦ ﳊﺪﻭﺛﻪ ﻭﻻ ﺃﻧﻪ ﺻﺒﻪ ﻋﻠﻰ ﺍﻷﺭﺽ ﺻﺒﺎ‪،‬ﻟﺘـﺴﲑ ﻗـﺼﺔ‬
‫ﺽ ‪‬ﺷﻘ‪‬ﺎ« ‪..‬ﻭﻫﺬﻩ ﻫﻲ ﺍﳌﺮﺣﻠـﺔ ﺍﻟﺘﺎﻟﻴـﺔ ﻟـﺼﺐ‬ ‫ﺍﻟﻄﻌﺎﻡ ﰲ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ! »ﹸﺛ ‪‬ﻢ ‪‬ﺷ ﹶﻘ ﹾﻘﻨ‪‬ﺎ ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬
‫ﺍﳌﺎﺀ‪.‬ﻭﻫﻲ ﺻﺎﳊﺔ ﻷﻥ ﳜﺎﻃﺐ ‪‬ﺎ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺒﺪﺍﺋﻲ ﺍﻟﺬﻱ ﻳﺮﻯ ﺍﳌﺎﺀ ﻳﻨﺼﺐ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺑﻘﺪﺭﺓ‬
‫ﻏﲑ ﻗﺪﺭﺗﻪ‪،‬ﻭﺗﺪﺑﲑ ﻏﲑ ﺗﺪﺑﲑﻩ‪.‬ﰒ ﻳﺮﺍﻩ ﻳﺸﻖ ﺍﻷﺭﺽ ﻭﻳﺘﺨﻠﻞ ﺗﺮﺑﺘﻬﺎ‪.‬ﺃﻭ ﻳﺮﻯ ﺍﻟﻨﺒﺖ ﻳﺸﻖ ﺗﺮﺑﺔ‬
‫ﺍﻷﺭﺽ ﺷﻘﺎ ﺑﻘﺪﺭﺓ ﺍﳋﺎﻟﻖ ﻭﻳﻨﻤﻮ ﻋﻠﻰ ﻭﺟﻬﻬﺎ‪،‬ﻭﳝﺘﺪ ﰲ ﺍﳍـﻮﺍﺀ ﻓﻮﻗﻬـﺎ ‪..‬ﻭﻫـﻮ ﳓﻴـﻞ‬
‫ﳓﻴﻞ‪،‬ﻭﺍﻷﺭﺽ ﻓﻮﻗﻪ ﺛﻘﻴﻠﺔ ﺛﻘﻴﻠﺔ‪.‬ﻭﻟﻜﻦ ﺍﻟﻴﺪ ﺍﳌﺪﺑﺮﺓ ﺗﺸﻖ ﻟﻪ ﺍﻷﺭﺽ ﺷﻘﺎ‪،‬ﻭﺗﻌﻴﻨﻪ ﻋﻠﻰ ﺍﻟﻨﻔـﺎﺫ‬
‫ﻓﻴﻬﺎ ﻭﻫﻮ ﻧﺎﺣﻞ ﻟﲔ ﻟﻄﻴﻒ‪.‬ﻭﻫﻲ ﻣﻌﺠﺰﺓ ﻳﺮﺍﻫﺎ ﻛﻞ ﻣﻦ ﻳﺘﺄﻣﻞ ﺍﻧﺒﺜﺎﻕ ﺍﻟﻨﺒﺘﺔ ﻣﻦ ﺍﻟﺘﺮﺑﺔ ﻭﳛﺲ‬
‫ﻣﻦ ﻭﺭﺍﺋﻪ ﺍﻧﻄﻼﻕ ﺍﻟﻘﻮﺓ ﺍﳋﻔﻴﺔ ﺍﻟﻜﺎﻣﻨﺔ ﰲ ﺍﻟﻨﺒﺘﺔ ﺍﻟﺮﺧﻴﺔ‪.‬‬
‫ﻓﺄﻣﺎ ﺣﲔ ﺗﺘﻘﺪﻡ ﻣﻌﺎﺭﻑ ﺍﻹﻧﺴﺎﻥ ﻓﻘﺪ ﻳﻌﻦ ﻟﻪ ﻣﺪﻯ ﺁﺧﺮ ﻣﻦ ﺍﻟﺘﺼﻮﺭ ﰲ ﻫﺬﺍ ﺍﻟـﻨﺺ‪.‬ﻭﻗـﺪ‬
‫ﻳﻜﻮﻥ ﺷﻖ ﺍﻷﺭﺽ ﻟﺘﺼﺒﺢ ﺻﺎﳊﺔ ﻟﻠﻨﺒﺎﺕ ﺃﻗﺪﻡ ﺑﻜﺜﲑ ﳑﺎ ﻧﺘﺼﻮﺭ‪.‬ﺇﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺘﻔﺘﺖ‬
‫ﰲ ﺻﺨﻮﺭ ﺍﻟﻘﺸﺮﺓ ﺍﻷﺭﺿﻴﺔ ﺑﺴﺒﺐ ﺍﻟﻔﻴﻀﺎﻧﺎﺕ ﺍﳍﺎﺋﻠﺔ ﺍﻟﱵ ﻳﺸﲑ ﺇﻟﻴﻬـﺎ ﺍﻟﻔـﺮﺽ ﺍﻟﻌﻠﻤـﻲ‬
‫ﺍﻟﺴﺎﺑﻖ‪.‬ﻭﺑﺴﺒﺐ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳉﻮﻳﺔ ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﻳﻔﺘﺮﺽ ﻋﻠﻤﺎﺀ ﺍﻟﻴﻮﻡ ﺃ‪‬ـﺎ ﺗﻌﺎﻭﻧـﺖ ﻟﺘﻔﺘﻴـﺖ‬
‫ﺍﻟﺼﺨﻮﺭ ﺍﻟﺼﻠﺒﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﻜﺴﻮ ﻭﺟﻪ ﺍﻷﺭﺽ ﻭﺗﻜﻮﻥ ﻗﺸﺮ‪‬ﺎ ﺣﱴ ﻭﺟﺪﺕ ﻃﺒﻘﺔ ﺍﻟﻄﻤﻲ‬
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‫ﺍﻟﺼﺎﳊﺔ ﻟﻠﺰﺭﻉ‪.‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺃﺛﺮﺍ ﻣﻦ ﺁﺛﺎﺭ ﺍﳌﺎﺀ ﺗﺎﻟﻴﺎ ﰲ ﺗﺎﺭﳜﻪ ﻟﺼﺐ ﺍﳌﺎﺀ ﺻﺒﺎ‪.‬ﳑﺎ ﻳﺘﺴﻖ ﺃﻛﺜـﺮ‬
‫ﻣﻊ ﻫﺬﺍ ﺍﻟﺘﺘﺎﺑﻊ ﺍﻟﺬﻱ ﺗﺸﲑ ﺇﻟﻴﻪ ﺍﻟﻨﺼﻮﺹ ‪..‬‬
‫ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﻫﺬﺍ ﺃﻡ ﺫﺍﻙ ﺃﻡ ﺳﻮﺍﳘﺎ ﻫﻮ ﺍﻟﺬﻱ ﺣﺪﺙ‪،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺗﺸﲑ ﺇﻟﻴﻪ ﺍﻵﻳﺘﺎﻥ ﺍﻟﺴﺎﺑﻘﺘﺎﻥ‬
‫ﻓﻘﺪ ﻛﺎﻧﺖ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ ﰲ ﺍﻟﻘﺼﺔ ﻫﻲ ﺍﻟﻨﺒﺎﺕ ﺑﻜﻞ ﺻﻨﻮﻓﻪ ﻭﺃﻧﻮﺍﻋﻪ‪.‬ﺍﻟﱵ ﻳﺬﻛﺮ ﻣﻨﻬﺎ ﻫﻨـﺎ‬
‫ﺃﻗﺮ‪‬ﺎ ﻟﻠﻤﺨﺎﻃﺒﲔ‪،‬ﻭﺃﻋﻤﻬﺎ ﰲ ﻃﻌﺎﻡ ﺍﻟﻨﺎﺱ ﻭﺍﳊﻴﻮﺍﻥ‪ »:‬ﹶﻓﹶﺄ‪‬ﻧ‪‬ﺒﺘ‪‬ﻨﺎ ﻓِﻴﻬﺎ ‪‬ﺣﺒ‪‬ﺎ« ‪..‬ﻭﻫﻮ ﻳﺸﻤﻞ ﲨﻴﻊ‬
‫ﺍﳊﺒﻮﺏ‪.‬ﻣﺎ ﻳﺄﻛﻠﻪ ﺍﻟﻨﺎﺱ ﰲ ﺃﻳﺔ ﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭﻩ‪،‬ﻭﻣﺎ ﻳﺘﻐﺬﻯ ﺑﻪ ﺍﳊﻴﻮﺍﻥ ﰲ ﻛﻞ ﺣﺎﻟﺔ ﻣـﻦ‬
‫ﺣﺎﻻﺗﻪ‪.‬‬
‫» ‪‬ﻭ ِﻋﻨ‪‬ﺒﹰﺎ ‪‬ﻭﹶﻗﻀ‪‬ﺒﹰﺎ« ‪..‬ﻭﺍﻟﻌﻨﺐ ﻣﻌﺮﻭﻑ‪.‬ﻭﺍﻟﻘﻀﺐ ﻫﻮ ﻛﻞ ﻣﺎ ﻳﺆﻛﻞ ﺭﻃﺒﺎ ﻏﻀﺎ ﻣﻦ ﺍﳋﻀﺮ ﺍﻟﱵ‬
‫ﺗﻘﻄﻊ ﻣﺮﺓ ﺑﻌﺪ ﺃﺧﺮﻯ ‪..‬‬
‫ﺨﻠﹰﺎ‪ .‬ﻭﺣ‪‬ﺪﺍِﺋ ‪‬ﻖ ﹸﻏﻠﹾﺒﹰﺎ‪.‬ﻭ‪‬ﻓﺎ ِﻛ ‪‬ﻬ ﹰﺔ ‪‬ﻭﹶﺃﺑ‪‬ـﺎ« ‪..‬ﻭﺍﻟﺰﻳﺘـﻮﻥ ﻭﺍﻟﻨﺨـﻞ ﻣﻌﺮﻭﻓـﺎﻥ ﻟﻜـﻞ‬
‫» ‪‬ﻭ ‪‬ﺯ‪‬ﻳﺘ‪‬ﻮﻧﹰﺎ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﻋﺮﰊ‪،‬ﻭﺍﳊﺪﺍﺋﻖ ﲨﻊ ﺣﺪﻳﻘﺔ‪،‬ﻭﻫﻲ ﺍﻟﺒﺴﺎﺗﲔ ﺫﺍﺕ ﺍﻷﺷـﺠﺎﺭ ﺍﳌﺜﻤـﺮﺓ ﺍﳌـﺴﻮﺭﺓ ﲝـﻮﺍﺋﻂ‬
‫ﲢﻤﻴﻬﺎ‪.‬ﻭ» ﹸﻏﻠﹾﺒﹰﺎ« ﲨﻊ ﻏﻠﺒﺎﺀ‪.‬ﺃﻱ ﺿﺨﻤﺔ ﻋﻈﻴﻤﺔ ﻣﻠﺘﻔﺔ ﺍﻷﺷﺠﺎﺭ‪.‬ﻭﺍﻟﻔﺎﻛﻬﺔ ﻣﻦ ﲦﺎﺭ ﺍﳊـﺪﺍﺋﻖ‬
‫ﻭ»ﺍﻷﺏ« ﺃﻏﻠﺐ ﺍﻟﻈﻦ ﺃﻧﻪ ﺍﻟﺬﻱ ﺗﺮﻋﺎﻩ ﺍﻷﻧﻌﺎﻡ‪.‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺳﺄﻝ ﻋﻨﻪ ﻋﻤﺮ ﺑـﻦ ﺍﳋﻄـﺎﺏ ﰒ‬
‫ﺭﺍﺟﻊ ﻧﻔﺴﻪ ﻓﻴﻪ ﻣﺘﻠﻮ‪‬ﻣﺎ! ﻛﻤﺎ ﺳﺒﻖ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺳﻮﺭﺓ ﺍﻟﻨﺎﺯﻋﺎﺕ! ﻓﻼ ﻧﺰﻳﺪ ﳓﻦ ﺷـﻴﺌﺎ!‬
‫ﻫﺬﻩ ﻫﻲ ﻗﺼﺔ ﺍﻟﻄﻌﺎﻡ‪.‬ﻛﻠﻬﺎ ﻣﻦ ﺇﺑﺪﺍﻉ ﺍﻟﻴﺪ ﺍﻟﱵ ﺃﺑﺪﻋﺖ ﺍﻹﻧﺴﺎﻥ‪.‬ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﻟﻺﻧـﺴﺎﻥ ﻳـﺪ‬
‫ﻳﺪﻋﻴﻬﺎ‪،‬ﰲ ﺃﻳﺔ ﻣﺮﺣﻠﺔ ﻣﻦ ﻣﺮﺍﺣﻠﻬﺎ ‪..‬ﺣﱴ ﺍﳊﺒﻮﺏ ﻭﺍﻟﺒﺬﻭﺭ ﺍﻟﱵ ﻗﺪ ﻳﻠﻘﻴﻬﺎ ﻫـﻮ ﰲ ﺍﻷﺭﺽ‬
‫‪..‬ﺇﻧﻪ ﱂ ﻳﺒﺪﻋﻬﺎ‪،‬ﻭﱂ ﻳﺒﺘﺪﻋﻬﺎ‪.‬ﻭﺍﳌﻌﺠﺰﺓ ﰲ ﺇﻧﺸﺎﺋﻬﺎ ﺍﺑﺘـﺪﺍﺀ ﻣـﻦ ﻭﺭﺍﺀ ﺗـﺼﻮﺭ ﺍﻹﻧـﺴﺎﻥ‬
‫ﻭﺇﺩﺭﺍﻛﻪ‪.‬ﻭﺍﻟﺘﺮﺑﺔ ﻭﺍﺣﺪﺓ ﺑﲔ ﻳﺪﻳﻪ‪،‬ﻭﻟﻜﻦ ﺍﻟﺒﺬﻭﺭ ﻭﺍﳊﺒﻮﺏ ﻣﻨﻮﻋﺔ‪،‬ﻭﻛﻞ ﻣﻨﻬﺎ ﻳﺆﰐ ﺃﻛﻠـﻪ ﰲ‬
‫ﺍﻟﻘﻄﻊ ﺍﳌﺘﺠﺎﻭﺭﺍﺕ ﻣﻦ ﺍﻷﺭﺽ‪.‬ﻭﻛﻠﻬﺎ ﺗﺴﻘﻰ ﲟﺎﺀ ﻭﺍﺣﺪ‪،‬ﻭﻟﻜﻦ ﺍﻟﻴﺪ ﺍﳌﺒﺪﻋﺔ ﺗﻨـﻮﻉ ﺍﻟﻨﺒـﺎﺕ‬
‫ﻭﺗﻨﻮﻉ ﺍﻟﺜﻤﺎﺭ ﻭﲢﻔﻆ ﰲ ﺍﻟﺒﺬﺭﺓ ﺍﻟﺼﻐﲑﺓ ﺧﺼﺎﺋﺺ ﺃﻣﻬﺎ ﺍﻟﱵ ﻭﻟﺪ‪‬ﺎ ﻓﺘﻨﻘﻠﻬﺎ ﺇﱃ ﺑﻨﺘـﻬﺎ ﺍﻟـﱵ‬
‫ﺗﻠﺪﻫﺎ ‪..‬ﻛﻞ ﺃﻭﻟﺌﻚ ﰲ ﺧﻔﻴﺔ ﻋﻦ ﺍﻹﻧﺴﺎﻥ! ﻻ ﻳﻌﻠﻢ ﺳﺮﻫﺎ ﻭﻻ ﻳﻘﻀﻲ ﺃﻣﺮﻫﺎ‪،‬ﻭﻻ ﻳﺴﺘﺸﺎﺭ ﰲ‬

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‫ﺷﺄﻥ ﻣﻦ ﺷﺆﻭ‪‬ﺎ ‪..‬ﻫﺬﻩ ﻫﻲ ﺍﻟﻘﺼﺔ ﺍﻟﱵ ﺃﺧﺮﺟﺘﻬﺎ ﻳﺪ ﺍﻟﻘﺪﺭﺓ‪»:‬ﻣ‪‬ﺘﺎﻋﹰﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭِﻟﹶﺄﻧ‪‬ﻌﺎ ِﻣ ﹸﻜ ‪‬ﻢ« ‪..‬ﺇﱃ‬
‫‪٦٠٠‬‬
‫ﺣﲔ‪.‬ﻳﻨﺘﻬﻲ ﻓﻴﻪ ﻫﺬﺍ ﺍﳌﺘﺎﻉ ﺍﻟﺬﻱ ﻗﺪﺭﻩ ﺍﻟﻠﹼﻪ ﺣﲔ ﻗﺪﺭ ﺍﳊﻴﺎﺓ‪.‬‬
‫‪ (٣‬ﺩﻋﺎ ﺍﻹﺳﻼﻡ ﺇﱃ ﺍﻹﻣﻌﺎﻥ ﰲ ﺗﻜﻮﻳﻦ ﺍﳊﻴﻮﺍﻥ‪،‬ﳑﺎ ﺗﻨﺎﻭﻟﻪ ﻋﻠﻢ ﺍﳊﻴﻮﺍﻥ ﻗﺎﻝ ﺗﻌـﺎﱃ‪}:‬ﹶﺃ ‪‬ﻭﻟﹶـ ‪‬ﻢ‬
‫ﺼ ‪‬ﲑ{‬
‫ﺴ ﹸﻜ ‪‬ﻬ ‪‬ﻦ ِﺇﻟﱠﺎ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ‪‬ﻦ ِﺇ‪‬ﻧ ‪‬ﻪ ِﺑ ﹸﻜ ﱢﻞ ﺷ‪‬ـ ‪‬ﻲ ٍﺀ ﺑ‪‬ـ ِ‬
‫ﻀ ‪‬ﻦ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﻤ ِ‬
‫ﺕ ‪‬ﻭ‪‬ﻳ ﹾﻘِﺒ ‪‬‬
‫‪‬ﻳ ‪‬ﺮﻭ‪‬ﺍ ِﺇﻟﹶﻰ ﺍﻟ ﱠﻄ‪‬ﻴ ِﺮ ﹶﻓ ‪‬ﻮﹶﻗ ‪‬ﻬ ‪‬ﻢ ﺻ‪‬ﺎﻓﱠﺎ ٍ‬
‫)‪ (١٩‬ﺳﻮﺭﺓ ﺍﳌﻠﻚ‬
‫ﺚ‪ ،‬ﻭﹶﻟﻢ‪ ‬ﻳ‪‬ﻨ ﹸﻈﺮ‪‬ﻭﺍ ِﺇﻟﹶﻰ ﺍﻟ ﱠﻄ‪‬ﻴ ِﺮ ﹶﻓ ‪‬ﻮﹶﻗ ‪‬ﻬ ‪‬ﻢ ‪‬ﺗ ِﻄ ‪‬ﲑ‬‫ﳋ ﹾﻠ ِﻖ ﻭ‪‬ﺍﻟ‪‬ﺒ ‪‬ﻌ ِ‬
‫ﷲ ‪‬ﻋﻠﹶﻰ ﺍ ﹶ‬ ‫ﹶﺃﻏﹶﻔ ﹶﻞ ‪‬ﻫ ‪‬ﺆ ﹶﻻ ِﺀ ﺍ ﹸﳌ ﹶﻜ ﱢﺬﺑ‪‬ﻮﻥﹶ ‪‬ﻋ ‪‬ﻦ ﻗ ‪‬ﺪ ‪‬ﺭ ِﺓ ﺍ ِ‬
‫ﺴ ﹸﻜ ‪‬ﻦ ﻋ‪‬ـ ِﻦ‬ ‫ﻀ‪‬ﺘﻬ‪‬ﺎ‪ ،‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﻤ ِ‬
‫ﲔ ﹶﻃ‪‬ﻴﺮ‪‬ﺍِﻧﻬ‪‬ﺎ‪ ،‬ﻭﺗ‪‬ﺎ ‪‬ﺭ ﹰﺓ ﻗﹶﺎِﺑ ‪‬‬
‫ﺤ‪‬ﺘﻬ‪‬ﺎ ﺗ‪‬ﺎ ‪‬ﺭ ﹰﺓ ِﺣ ‪‬‬
‫ﺴﻤ‪‬ﺎ ِﺀ‪ ،‬ﻭ ِﻫ ‪‬ﻲ ‪‬ﺑﺎ ِﺳ ﹶﻄ ﹲﺔ ﹶﺃﺟ‪‬ﻨ ‪‬‬
‫ﻓِﻲ ‪‬ﺟ ‪‬ﻮ ﺍﻟ ‪‬‬
‫ﷲ ﺧ‪‬ﺎِﻟ ﹸﻘ ‪‬ﻬ ‪‬ﻦ ‪‬ﻭﺑ‪‬ﺎ ِﺭﹸﺋ ‪‬ﻬ ‪‬ﻦ ﺍﻟﺬِﻱ ﹶﺃﹾﻟ ‪‬ﻬ ‪‬ﻤﻬ‪‬ـ ‪‬ﻦ‬ ‫ﻂ‪ِ،‬ﺇ ﱠﻻ ﺍ ُ‬ ‫ﺴِ‬
‫ﺾ ﻭ‪‬ﺍﻟ‪‬ﺒ ‪‬‬‫ﺽ‪،‬ﻓِﻲ ﺣ‪‬ﺎﹶﻟﺘ‪‬ﻲ ﺍﻟ ﹶﻘ‪‬ﺒ ِ‬ ‫ﻁ ‪‬ﻋﻠﹶﻰ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﺴﻘﹸﻮ ِ‬ ‫ﺍﻟ ‪‬‬
‫ﺴ ‪‬ﺮ ‪‬ﻩ ﻟِﻠ ﱠﻘﻴ‪‬ﺎ ِﻡ‬
‫ﺨﻠﹸﻮﻗﹶﺎِﺗ ِﻪ ﹶﻓ‪‬ﻴ‪‬ﻴ ‪‬‬
‫ﻕ ِﻣﻦ‪ ‬ﻣ ‪‬‬
‫ﺨﻠﹸﻮ ٍ‬
‫ﺼِﻠ ‪‬ﺢ ﺣ‪‬ﺎ ﹶﻝ ﹸﻛ ﱢﻞ ‪‬ﻣ ‪‬‬
‫ﺼ ‪‬ﲑ ِﺑﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﷲ ‪‬ﺗ ‪‬ﻌﺎ ﹶﻝ ‪‬ﺑ ِ‬
‫ﹶﻃﺮِﻳ ﹶﻘ ﹶﺔ ﺍﻟ ﱠﻄ‪‬ﻴﺮ‪‬ﺍ ِﻥ‪،‬ﹶﻓِﺈ ﱠﻥ ﺍ َ‬
‫‪٦٠١‬‬
‫ِﺑ ِﻪ ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﳋﺎﺭﻗﺔ ﺍﻟﱵ ﺗﻘﻊ ﰲ ﻛﻞ ﳊﻈﺔ‪،‬ﺗﻨﺴﻴﻨﺎ ﺑﻮﻗﻮﻋﻬﺎ ﺍﳌﺘﻜﺮﺭ‪،‬ﻣﺎ ﺗﺸﻲ ﺑـﻪ ﻣـﻦ ﺍﻟﻘـﺪﺭﺓ‬
‫ﻭﺍﻟﻌﻈﻤﺔ‪.‬ﻭﻟﻜﻦ ﺗﺄﻣﻞ ﻫﺬﺍ ﺍﻟﻄﲑ‪،‬ﻭﻫﻮ ﻳﺼﻒ ﺟﻨﺎﺣﻴﻪ ﻭﻳﻔﺮﺩﳘﺎ‪،‬ﰒ ﻳﻘﺒﻀﻬﻤﺎ ﻭﻳﻀﻤﻬﻤﺎ‪،‬ﻭﻫﻮ‬
‫ﰲ ﺍﳊﺎﻟﲔ‪:‬ﺣﺎﻟﺔ ﺍﻟﺼﻒ ﺍﻟﻐﺎﻟﺒﺔ‪،‬ﻭﺣﺎﻟﺔ ﺍﻟﻘﺒﺾ ﺍﻟﻌﺎﺭﺿﺔ ﻳﻈﻞ ﰲ ﺍﳍﻮﺍﺀ‪،‬ﻳﺴﺒﺢ ﻓﻴﻪ ﺳـﺒﺎﺣﺔ ﰲ‬
‫ﻳﺴﺮ ﻭﺳﻬﻮﻟﺔ ﻭﻳﺄﰐ ﲝﺮﻛﺎﺕ ﳜﻴﻞ ﺇﱃ ﺍﻟﻨﺎﻇﺮ ﺃﺣﻴﺎﻧﺎ ﺃ‪‬ﺎ ﺣﺮﻛﺎﺕ ﺍﺳﺘﻌﺮﺍﺿﻴﺔ ﳉﻤﺎﻝ ﺍﻟﺘﺤﻠﻴﻖ‬
‫ﻭﺍﻻﻧﻘﻀﺎﺽ ﻭﺍﻻﺭﺗﻔﺎﻉ! ﺗﺄﻣﻞ ﻫﺬﺍ ﺍﳌﺸﻬﺪ‪،‬ﻭﻣﺘﺎﺑﻌﺔ ﻛﻞ ﻧﻮﻉ ﻣﻦ ﺍﻟﻄﲑ ﰲ ﺣﺮﻛﺎﺗﻪ ﺍﳋﺎﺻـﺔ‬
‫ﺑﻨﻮﻋﻪ‪،‬ﻻ ﳝﻠﻪ ﺍﻟﻨﻈﺮ‪،‬ﻭﻻ ﳝﻠﻪ ﺍﻟﻘﻠﺐ‪.‬ﻭﻫﻮ ﻣﺘﻌﺔ ﻓﻮﻕ ﻣﺎ ﻫﻮ ﻣﺜﺎﺭ ﺗﻔﻜﲑ ﻭﺗﺪﺑﺮ ﰲ ﺻﻨﻊ ﺍﻟﻠﹼـﻪ‬
‫ﺍﻟﺒﺪﻳﻊ‪،‬ﺍﻟﺬﻱ ﻳﺘﻌﺎﻧﻖ ﻓﻴﻪ ﺍﻟﻜﻤﺎﻝ ﻭﺍﳉﻤﺎﻝ! ﻭﺍﻟﻘﺮﺁﻥ ﻳﺸﲑ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﻫﺬﺍ ﺍﳌﺸﻬﺪ ﺍﳌﺜﲑ‪»:‬ﹶﺃ ‪‬ﻭﹶﻟ ‪‬ﻢ‬
‫ﻀﻦ‪‬؟« ‪..‬‬
‫ﺕ ‪‬ﻭ‪‬ﻳ ﹾﻘِﺒ ‪‬‬
‫‪‬ﻳ ‪‬ﺮﻭ‪‬ﺍ ِﺇﻟﹶﻰ ﺍﻟ ﱠﻄ‪‬ﻴ ِﺮ ﹶﻓ ‪‬ﻮﹶﻗ ‪‬ﻬ ‪‬ﻢ ﺻﺎﻓﱠﺎ ٍ‬
‫ﺴ ﹸﻜ ‪‬ﻬ ‪‬ﻦ ِﺇﻟﱠﺎ ﺍﻟ ‪‬ﺮﺣ‪‬ﻤ ‪‬ﻦ« ‪..‬‬
‫ﰒ ﻳﻮﺣﻲ ﲟﺎ ﻭﺭﺍﺀﻩ ﻣﻦ ﺍﻟﺘﺪﺑﲑ ﻭﺍﻟﺘﻘﺪﻳﺮ‪»:‬ﻣﺎ ‪‬ﻳ ‪‬ﻤ ِ‬
‫ﻭﺍﻟﺮﲪﻦ ﳝﺴﻜﻬﻦ ﺑﻨﻮﺍﻣﻴﺲ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺘﻨﺎﺳﻘﺔ ﺫﻟﻚ ﺍﻟﺘﻨﺎﺳﻖ ﺍﻟﻌﺠﻴﺐ‪،‬ﺍﳌﻠﺤﻮﻅ ﻓﻴـﻪ ﻛـﻞ‬
‫ﺻﻐﲑﺓ ﻭﻛﺒﲑﺓ‪،‬ﺍﶈﺴﻮﺏ ﻓﻴﻪ ﺣﺴﺎﺏ ﺍﳋﻠﻴﺔ ﻭﺍﻟﺬﺭﺓ ‪..‬ﺍﻟﻨﻮﺍﻣﻴﺲ ﺍﻟﱵ ﺗﻜﻔـﻞ ﺗـﻮﺍﻓﺮ ﺁﻻﻑ‬
‫ﺍﳌﻮﺍﻓﻘﺎﺕ ﰲ ﺍﻷﺭﺽ ﻭﺍﳉﻮ ﻭﺧﻠﻘﺔ ﺍﻟﻄﲑ‪،‬ﻟﺘﺘﻢ ﻫﺬﻩ ﺍﳋﺎﺭﻗﺔ ﻭﺗﺘﻜﺮﺭ‪،‬ﻭﺗﻈﻞ ﺗﺘﻜﺮﺭ ﺑﺎﻧﺘﻈﺎﻡ‪.‬‬

‫‪ - ٦٠٠‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٣٨٣٢ / ٦) -‬‬

‫‪ - ٦٠١‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٥١٣٨ / ١) -‬‬
‫‪٢٨٩‬‬
‫ﻭﺍﻟﺮﲪﻦ ﳝﺴﻜﻬﻦ ﺑﻘﺪﺭﺗﻪ ﺍﻟﻘﺎﺩﺭﺓ ﺍﻟﱵ ﻻ ﺗﻜﻞ‪،‬ﻭﻋﻨﺎﻳﺘﻪ ﺍﳊﺎﺿﺮﺓ ﺍﻟﱵ ﻻ ﺗﻐﻴﺐ‪.‬ﻭﻫـﻲ ﺍﻟـﱵ‬
‫ﲢﻔﻆ ﻫﺬﻩ ﺍﻟﻨﻮﺍﻣﻴﺲ ﺃﺑﺪﺍ ﰲ ﻋﻤﻞ ﻭﰲ ﺗﻨﺎﺳﻖ ﻭﰲ ﺍﻧﺘﻈﺎﻡ‪.‬ﻓﻼ ﺗﻔﺘﺮ ﻭﻻ ﲣﺘﻞ ﻭﻻ ﺗـﻀﻄﺮﺏ‬
‫ﺴ ﹸﻜ ‪‬ﻬ ‪‬ﻦ ِﺇﻟﱠﺎ ﺍﻟ ‪‬ﺮﺣ‪‬ﻤ ‪‬ﻦ« ‪..‬ﺬﺍ ﺍﻟﺘﻌﺒﲑ ﺍﳌﺒﺎﺷﺮ ﺍﻟﺬﻱ ﻳـﺸﻲ‬
‫ﻏﻤﻀﺔ ﻋﲔ ﺇﱃ ﻣﺎ ﺷﺎﺀ ﺍﻟﻠﹼﻪ‪»:‬ﻣﺎ ‪‬ﻳ ‪‬ﻤ ِ‬
‫ﺑﻴﺪ ﺍﻟﺮﲪﻦ ﲤﺴﻚ ﺑﻜﻞ ﻃﺎﺋﺮ ﻭﺑﻜﻞ ﺟﻨﺎﺡ‪،‬ﻭﺍﻟﻄﺎﺋﺮ ﺻﺎﻑ ﺟﻨﺎﺣﻴﻪ ﻭﺣﲔ ﻳﻘﺒﺾ‪،‬ﻭﻫﻮ ﻣﻌﻠﻖ‬
‫ﺼ ‪‬ﲑ« ‪..‬‬
‫ﰲ ﺍﻟﻔﻀﺎﺀ! »ِﺇ‪‬ﻧ ‪‬ﻪ ِﺑ ﹸﻜ ﱢﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﺑ ِ‬
‫ﻳﺒﺼﺮﻩ ﻭﻳﺮﺍﻩ‪.‬ﻭﻳﺒﺼﺮ ﺃﻣﺮﻩ ﻭﳜﱪﻩ‪.‬ﻭﻣﻦ ﰒ ﻳﻬﻴ‪‬ﺊ ﻭﻳﻨﺴﻖ‪،‬ﻭﻳﻌﻄﻲ ﺍﻟﻘﺪﺭﺓ‪،‬ﻭﻳﺮﻋﻰ ﻛﻞ ﺷﻲﺀ ﰲ‬
‫ﻛﻞ ﳊﻈﺔ‪،‬ﺭﻋﺎﻳﺔ ﺍﳋﺒﲑ ﺍﻟﺒﺼﲑ‪.‬‬
‫ﻭﺇﻣﺴﺎﻙ ﺍﻟﻄﲑ ﰲ ﺍﳉﻮ ﻛﺈﻣﺴﺎﻙ ﺍﻟﺪﻭﺍﺏ ﻋﻠﻰ ﺍﻷﺭﺽ ﺍﻟﻄﺎﺋﺮﺓ ﲟﺎ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﻔﻀﺎﺀ‪.‬ﻛﺈﻣﺴﺎﻙ‬
‫ﺳﺎﺋﺮ ﺍﻷﺟﺮﺍﻡ ﺍﻟﱵ ﻻ ﳝﺴﻜﻬﺎ ﰲ ﻣﻜﺎ‪‬ﺎ ﺇﻻ ﺍﻟﻠﹼﻪ‪.‬ﻭﻟﻜﻦ ﺍﻟﻘﺮﺁﻥ ﻳﺄﺧﺬ ﺑﺄﺑﺼﺎﺭ ﺍﻟﻘﻮﻡ ﻭﻗﻠـﻮ‪‬ﻢ‬
‫ﺇﱃ ﻛﻞ ﻣﺸﻬﺪ ﳝﻠﻜﻮﻥ ﺭﺅﻳﺘﻪ ﻭﺇﺩﺭﺍﻛﻪ ﻭﻳﻠﻤﺲ ﻗﻠﻮ‪‬ﻢ ﺑﺈﳛﺎﺀﺍﺗﻪ ﻭﺇﻳﻘﺎﻋﺎﺗﻪ‪.‬ﻭﺇﻻ ﻓﺼﻨﻌﺔ ﺍﻟﻠﹼـﻪ‬
‫ﻛﻠﻬﺎ ﺇﻋﺠﺎﺯ ﻭﻛﻠﻬﺎ ﺇﺑﺪﺍﻉ‪،‬ﻭﻛﻠﻬﺎ ﺇﳛﺎﺀ ﻭﻛﻠﻬﺎ ﺇﻳﻘﺎﻉ‪.‬ﻭﻛﻞ ﻗﻠﺐ ﻭﻛﻞ ﺟﻴﻞ ﻳﺪﺭﻙ ﻣﻨﻬﺎ ﻣﺎ‬
‫‪٦٠٢‬‬
‫ﻳﻄﻴﻘﻪ‪،‬ﻭﻳﻠﺤﻆ ﻣﻨﻬﺎ ﻣﺎ ﻳﺮﺍﻩ‪.‬ﺣﺴﺐ ﺗﻮﻓﻴﻖ ﺍﻟﻠﹼﻪ‪.‬‬
‫‪ (٤‬ﺍﻟﻜﻮﻥ ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻷﺟﺮﺍﻡ ﺍﻟﺴﻤﺎﻭﻳﺔ ﳑﺎ ﺳﺎﻋﺪ ﻋﻠﻤﺎﺀ ﺍﻟﻔﻠﻚ ﺍﻟﺘﻮﺻـﻞ ﺇﱃ ﺃ ﱠﻥ ﻓـﻀﺎﺀ‬
‫ﺲ ﻳ‪‬ﻨ‪‬ﺒﻐِﻲ ﹶﻟﻬ‪‬ـﺎ‬
‫ﺸ ‪‬ﻤ ‪‬‬
‫ﺍﻟﻜﻮﻥ ﺗﺴﺒﺢ ﰲ ﺃﺟﺰﺍﺋﻪ ﺃﻋﺪﺍﺩ ﺗﻔﻮﻕ ﺍﳊﺼﺮ ﻣﻦ ﺍ‪‬ﺮﺍﺕ ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻟﹶﺎ ﺍﻟ ‪‬‬
‫ﺴ‪‬ﺒﺤ‪‬ﻮ ﹶﻥ{ )‪ (٤٠‬ﺳﻮﺭﺓ ﻳــﺲ‪.‬‬ ‫ﻚ ‪‬ﻳ ‪‬‬
‫ﺃﹶﻥ ‪‬ﺗ ‪‬ﺪ ِﺭ ‪‬ﻙ ﺍﹾﻟ ﹶﻘ ‪‬ﻤ ‪‬ﺮ ‪‬ﻭﻟﹶﺎ ﺍﻟﱠﻠ‪‬ﻴ ﹸﻞ ﺳ‪‬ﺎِﺑ ‪‬ﻖ ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ِﺭ ‪‬ﻭ ﹸﻛﻞﱞ ﻓِﻲ ﹶﻓﹶﻠ ٍ‬
‫ﺴ ‪‬ﺮِﺗ ِﻪ‪َ ،‬ﻷ ﱠﻥ ِﻟﻜﹸـ ﱢﻞ‬ ‫ﺴ ‪‬ﻬ ﹸﻞ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ) ﹶﻻ ‪‬ﻳ‪‬ﻨ‪‬ﺒﻐِﻲ ﹶﻟﻬ‪‬ﺎ ( ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﺪ ِﺭ ‪‬ﻙ ﺍﻟ ﹶﻘ ‪‬ﻤ ‪‬ﺮ ﻓِﻲ ‪‬ﻣ ِ‬ ‫ﺲ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬ ‫ﺸ ‪‬ﻤ ِ‬ ‫ﹶﻻ ‪‬ﻳ‪‬ﺘﹶﺄﺗ‪‬ﻰ ﻟِﻠ ‪‬‬
‫ﻼ ‪‬ﻣﺠ‪‬ﺎ ﹶﻝ ﻟِﻠ ﹶﻘ ‪‬ﻮ ِﻝ‬‫ﻚ ﹶﻓ ﹶ‬ ‫ﺴ‪‬ﺘﻘِﻼ‪ ،‬ﻭ ‪‬ﻫﻤ‪‬ﺎ ‪‬ﻣﺴ‪‬ﺎﺭ‪‬ﺍ ِﻥ ‪‬ﻣ‪‬ﺘﺒ‪‬ﺎ ِﻋﺪ‪‬ﺍ ِﻥ ﹶﻻ ‪‬ﻣﺠ‪‬ﺎ ﹶﻝ ﻻِﻟِﺘﻘﹶﺎِﺋ ِﻬﻤ‪‬ﺎ‪ ،‬ﻭِﻟ ﹶﺬِﻟ ‪‬‬ ‫ِﻣ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻣﺴ‪‬ﺎﺭﹰﺍ ‪‬ﻣ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬ﺢ ﻓِﻲ‬ ‫ﺲ ﻭﺍﻟ ﹶﻘ ‪‬ﻤ ِﺮ ‪‬ﻭ ﹶﻏ ِﲑ ِﻫﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬‫ﺸ ‪‬ﻤ ِ‬ ‫ﺇِﻥ ﺍﻟﻠﻴ ﹶﻞ ﺳ‪‬ﺎِﺑ ‪‬ﻖ ﻟِﻠ‪‬ﻨﻬ‪‬ﺎ ِﺭ‪،‬ﹶﺃ ‪‬ﻭ ِﺇ ﱠﻥ ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺭ ﺳ‪‬ﺎِﺑ ‪‬ﻖ ﻟِﻠﻴ ِﻞ‪ ،‬ﻭ ﹸﻛ ِﻞ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫‪٦٠٣‬‬
‫ﺝ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﺃﺑﺪﹰﺍ ‪.‬‬
‫ﺨ ‪‬ﺮ ‪‬‬
‫ﻚ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺍﻟ ﹶﻔﻀ‪‬ﺎ ِﺀ ﻓِﻲ ﹶﻓﹶﻠ ٍ‬
‫ﻭﻟﻜﻞ ﳒﻢ ﺃﻭ ﻛﻮﻛﺐ ﻓﻠﻚ‪،‬ﺃﻭ ﻣﺪﺍﺭ‪،‬ﻻ ﻳﺘﺠﺎﻭﺯﻩ ﰲ ﺟﺮﻳﺎﻧﻪ ﺃﻭ ﺩﻭﺭﺍﻧﻪ‪.‬ﻭﺍﳌـﺴﺎﻓﺎﺕ ﺑـﲔ‬
‫ﺍﻟﻨﺠﻮﻡ ﻭﺍﻟﻜﻮﺍﻛﺐ ﻣﺴﺎﻓﺎﺕ ﻫﺎﺋﻠﺔ‪.‬ﻓﺎﳌﺴﺎﻓﺔ ﺑﲔ ﺃﺭﺿﻨﺎ ﻫﺬﻩ ﻭﺑﲔ ﺍﻟﺸﻤﺲ ﺗﻘﺪﺭ ﺑﻨﺤﻮ ﺛﻼﺛﺔ‬
‫ﻭﺗﺴﻌﲔ ﻣﻠﻴﻮﻧﺎ ﻣﻦ ﺍﻷﻣﻴﺎﻝ‪.‬ﻭﺍﻟﻘﻤﺮ ﻳﺒﻌﺪ ﻋﻦ ﺍﻷﺭﺽ ﺑﻨﺤﻮ ﺃﺭﺑﻌـﲔ ﻭﻣـﺎﺋﱵ ﺃﻟـﻒ ﻣـﻦ‬

‫‪ - ٦٠٢‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٣٦٤٢ / ٦) -‬‬

‫‪ - ٦٠٣‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٣٦٢٥ / ١) -‬‬
‫‪٢٩٠‬‬
‫ﺍﻷﻣﻴﺎﻝ‪.‬ﻭﻫﺬﻩ ﺍﳌﺴﺎﻓﺎﺕ ﻋﻠﻰ ﺑﻌﺪﻫﺎ ﻟﻴﺴﺖ ﺷﻴﺌﺎ ﻳﺬﻛﺮ ﺣﲔ ﺗﻘﺎﺱ ﺇﱃ ﺑﻌﺪ ﻣﺎ ﺑﲔ ﳎﻤﻮﻋﺘﻨﺎ‬
‫ﺍﻟﺸﻤﺴﻴﺔ ﻭﺃﻗﺮﺏ ﳒﻢ ﻣﻦ ﳒﻮﻡ ﺍﻟﺴﻤﺎﺀ ﺍﻷﺧﺮﻯ ﺇﻟﻴﻨﺎ‪.‬ﻭﻫﻮ ﻳﻘﺪﺭ ﺑﻨﺤﻮ ﺃﺭﺑﻊ ﺳﻨﻮﺍﺕ ﺿﻮﺋﻴﺔ‪.‬‬
‫ﻭﺳﺮﻋﺔ ﺍﻟﻀﻮﺀ ﺗﻘﺪﺭ ﺑﺴﺘﺔ ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺔ ﺃﻟﻒ ﻣﻦ ﺍﻷﻣﻴﺎﻝ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﻮﺍﺣﺪﺓ! )ﺃﻱ ﺇﻥ ﺃﻗﺮﺏ‬
‫ﳒﻢ ﺇﻟﻴﻨﺎ ﻳﺒﻌﺪ ﻋﻨﺎ ﺑﻨﺤﻮ ﻣﺎﺋﺔ ﻭﺃﺭﺑﻌﺔ ﻣﻠﻴﻮﻥ ﻣﻠﻴﻮﻥ ﻣﻴﻞ!(‪.‬‬
‫ﻭﻗﺪ ﻗﺪﺭ ﺍﻟﻠﹼﻪ ﺧﺎﻟﻖ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺍﳍﺎﺋﻞ ﺃﻥ ﺗﻘﻮﻡ ﻫﺬﻩ ﺍﳌﺴﺎﻓﺎﺕ ﺍﳍﺎﺋﻠﺔ ﺑﲔ ﻣﺪﺍﺭﺍﺕ ﺍﻟﻨﺠـﻮﻡ‬
‫ﻭﺍﻟﻜﻮﺍﻛﺐ‪.‬ﻭﻭﺿﻊ ﺗﺼﻤﻴﻢ ﺍﻟﻜﻮﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ﻟﻴﺤﻔﻈﻪ ﲟﻌﺮﻓﺘﻪ ﻣﻦ ﺍﻟﺘﺼﺎﺩﻡ ﻭﺍﻟﺘـﺼﺪﻉ‬
‫‪ -‬ﺣﱴ ﻳﺄﰐ ﺍﻷﺟﻞ ﺍﳌﻌﻠﻮﻡ ‪ -‬ﻓﺎﻟﺸﻤﺲ ﻻ ﻳﻨﺒﻐﻲ ﳍﺎ ﺃﻥ ﺗﺪﺭﻙ ﺍﻟﻘﻤـﺮ‪.‬ﻭﺍﻟﻠﻴـﻞ ﻻ ﻳـﺴﺒﻖ‬
‫ﺍﻟﻨﻬﺎﺭ‪،‬ﻭﻻ ﻳﺰﲪﻪ ﰲ ﻃﺮﻳﻘﻪ‪،‬ﻷﻥ ﺍﻟﺪﻭﺭﺓ ﺍﻟﱵ ﲡﻲﺀ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻻ ﲣﺘﻞ ﺃﺑﺪﺍ ﻓـﻼ ﻳـﺴﺒﻖ‬
‫ﺴ‪‬ﺒﺤ‪‬ﻮ ﹶﻥ« ‪..‬‬
‫ﻚ ‪‬ﻳ ‪‬‬
‫ﺃﺣﺪﳘﺎ ﺍﻵﺧﺮ ﺃﻭ ﻳﺰﲪﻪ ﰲ ﺍﳉﺮﻳﺎﻥ! » ‪‬ﻭ ﹸﻛﻞﱞ ﻓِﻲ ﹶﻓﹶﻠ ٍ‬
‫ﻭﺣﺮﻛﺔ ﻫﺬﻩ ﺍﻷﺟﺮﺍﻡ ﰲ ﺍﻟﻔﻀﺎﺀ ﺍﳍﺎﺋﻞ ﺃﺷﺒﻪ ﲝﺮﻛﺔ ﺍﻟﺴﻔﲔ ﰲ ﺍﳋﻀﻢ ﺍﻟﻔﺴﻴﺢ‪.‬ﻓﻬـﻲ ﻣـﻊ‬
‫ﺿﺨﺎﻣﺘﻬﺎ ﻻ ﺗﺰﻳﺪ ﻋﻠﻰ ﺃﻥ ﺗﻜﻮﻥ ﻧﻘﻄﺎ ﺳﺎﲝﺔ ﰲ ﺫﻟﻚ ﺍﻟﻔﻀﺎﺀ ﺍﳌﺮﻫﻮﺏ‪.‬‬
‫ﻭﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻴﺘﻀﺎﺀﻝ ﻭﻳﺘﻀﺎﺀﻝ‪،‬ﻭﻫﻮ ﻳﻨﻈﺮ ﺇﱃ ﻫﺬﻩ ﺍﳌﻼﻳﲔ ﺍﻟﱵ ﻻ ﲢﺼﻰ ﻣـﻦ ﺍﻟﻨﺠـﻮﻡ‬
‫ﺍﻟﺪﻭﺍﺭﺓ‪،‬ﻭﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺴﻴﺎﺭﺓ‪.‬ﻣﺘﻨﺎﺛﺮﺓ ﰲ ﺫﻟﻚ ﺍﻟﻔﻀﺎﺀ‪،‬ﺳﺎﲝﺔ ﰲ ﺫﻟﻚ ﺍﳋﻀﻢ‪،‬ﻭﺍﻟﻔﻀﺎﺀ ﻣـﻦ‬
‫‪٦٠٤‬‬
‫ﺣﻮﳍﺎ ﻓﺴﻴﺢ ﻓﺴﻴﺢ ﻭﺃﺣﺠﺎﻣﻬﺎ ﺍﻟﻀﺨﻤﺔ ﺗﺎﺋﻬﺔ ﰲ ﺫﻟﻚ ﺍﻟﻔﻀﺎﺀ ﺍﻟﻔﺴﻴﺢ!!!‬
‫‪ (٥‬ﻭﺻﻒ ﻟﻸﺭﺽ ﺍﻟﱵ ﻧﻌﻴﺶ ﻋﻠﻴﻬﺎ‪،‬ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺟﺒـﺎﻝ ﻭﺃ‪‬ـﺎﺭ ﻭﺳـﻬﻮﻝ ﻭﺻـﺤﺎﺭﻱ‬
‫ﺽ‬ ‫ﻭﻭﺩﻳﺎﻥ‪،‬ﳑﺎ ﺗﻨﺎﻭﻟﺘﻪ ﻋﻠﻮﻡ ﺍﳉﻐﺮﺍﻓﻴﺎ ﻭﻃﺒﻘﺎﺕ ﺍﻷﺭﺽ" ‪،٦٠٥‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﻧ ‪‬‬
‫ﺠ ‪‬ﻌ ِﻞ ﺍﻟﹾـﹶﺄ ‪‬ﺭ ‪‬‬
‫ﺠﺒ‪‬ﺎ ﹶﻝ ﹶﺃ ‪‬ﻭﺗ‪‬ﺎﺩ‪‬ﺍ )‪] { (٧‬ﺍﻟﻨﺒﺄ‪. [٧ - ٦:‬‬ ‫ِﻣﻬ‪‬ﺎﺩ‪‬ﺍ )‪ (٦‬ﻭ‪‬ﺍﹾﻟ ِ‬
‫ﺸﻜﱡﻮ ﹶﻥ ﻓِﻴ ِﻪ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻳﻌ‪‬ﺎِﻳﻨ‪‬ﻮ ﹶﻥ ﻣ‪‬ﺎ ﻳ‪‬ـ ‪‬ﺪ ﱡﻝ ‪‬ﻋﻠﹶـﻰ‬‫ﺚ‪ ،‬ﻭ‪‬ﻳ ‪‬‬
‫ﺙ ﺍﻟ‪‬ﺒ ‪‬ﻌ ِ‬
‫ﻒ ‪‬ﻳ‪‬ﻨ ِﻜ ‪‬ﺮ ‪‬ﻫ ‪‬ﺆ ﹶﻻ ِﺀ ‪‬ﺣﺪ‪‬ﻭ ﹶ‬
‫‪‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ :‬ﹶﻛ‪‬ﻴ ‪‬‬
‫ﷲ‬
‫ﻒ ‪‬ﺟ ‪‬ﻌﹶﻠﻬ‪‬ـﺎ ﺍ ُ‬
‫ﺽ ﹶﻛ‪‬ﻴ ‪‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪ ،‬ﻭ ‪‬ﻋﻠﹶﻰ ِﺇﺣ‪‬ﺎ ﹶﻃ ِﺔ ِﻋ ﹾﻠ ِﻤ ِﻪ‪ ،‬ﻭﺑ‪‬ﺎ ِﻫ ِﺮ ِﺣ ﹾﻜ ‪‬ﻤِﺘ ِﻪ‪،‬ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬ﻨ ﹸﻈﺮ‪‬ﻭﺍ ِﺇﻟﹶﻰ ﺍ َﻷ ‪‬ﺭ ِ‬‫ﹸﻗ ‪‬ﺪ ‪‬ﺭ ِﺓ ﺍ ِ‬
‫ﺨ‪‬ﻴﺮ‪‬ﺍِﺗﻬ‪‬ﺎ؟‬ ‫ﺱ ‪‬ﻳ ِﻘﻴﻤ‪‬ﻮ ﹶﻥ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ‪ ،‬ﻭ‪‬ﻳ‪‬ﻨ‪‬ﺘ ِﻔﻌ‪‬ﻮ ﹶﻥ ِﺑ ‪‬‬‫‪‬ﻣ ‪‬ﻤ ‪‬ﻬ ‪‬ﺪ ﹰﺓ ‪‬ﻣ ‪‬ﻮﻃﱠﺄ ﹰﺓ ﻟِﻠﻨ‪‬ﺎ ِ‬

‫‪ - ٦٠٤‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٢٩٦٩ / ٥) -‬‬

‫‪ - ٦٠٥‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺹ ‪ ،٣٦٩-٣٦٨‬ﻭﺍﻧﻈﺮ ﺇﱃ ﺍﻟﺰﻧﺘﺎﱐ‪ ،‬ﻋﺒﺪ‬
‫ﺍﳊﻤﻴﺪ ﺍﻟﺼﻴﺪ‪ ،‬ﻓﻠﺴﻔﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪،‬ﺹ ‪.٥٣٦-٥١٦‬‬
‫‪٢٩١‬‬
‫ﺱ‬
‫ﺏ ‪‬ﻭ‪‬ﺗﻤِﻴ ‪‬ﺪ ﺑِﺎﻟﻨ‪‬ﺎ ِ‬
‫ﻀ ﹶﻄ ِﺮ ‪‬‬
‫ﻼ ‪‬ﺗ ‪‬‬
‫ﺽ ‪‬ﻭﹶﺛ‪‬ﺒ‪‬ﺘﻬ‪‬ﺎ‪ِ،‬ﻟ ﹶﻜ‪‬ﻴ ﹶ‬
‫ﳉﺒ‪‬ﺎ ﹶﻝ ﻛﹶﺎ َﻷ ‪‬ﻭﺗ‪‬ﺎ ِﺩ ﹶﺃ ‪‬ﺭﺳ‪‬ﻰ ِﺑﻬ‪‬ﺎ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﷲﺍِ‬
‫ﻒ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﺍ ُ‬
‫‪‬ﻭ ﹶﻛ‪‬ﻴ ‪‬‬
‫‪٦٠٦‬‬
‫ﻼِﺋ ِﻖ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ؟‬
‫ﳋﹶ‬‫ﻭ‪‬ﺍ ﹶ‬
‫ﻭﺍﳌﻬﺎﺩ‪:‬ﺍﳌﻤﻬﺪ ﻟﻠﺴﲑ ‪..‬ﻭﺍﳌﻬﺎﺩ ﺍﻟﻠﲔ ﻛﺎﳌﻬﺪ ‪..‬ﻭﻛﻼﳘﺎ ﻣﺘﻘﺎﺭﺏ‪.‬ﻭﻫﻲ ﺣﻘﻴﻘـﺔ ﳏـﺴﻮﺳﺔ‬
‫ﻟﻺﻧﺴﺎﻥ ﰲ ﺃﻱ ﻃﻮﺭ ﻣﻦ ﺃﻃﻮﺍﺭ ﺣﻀﺎﺭﺗﻪ ﻭﻣﻌﺮﻓﺘﻪ‪.‬ﻓﻼ ﲢﺘﺎﺝ ﺇﱃ ﻋﻠﻢ ﻏﺰﻳـﺮ ﻹﺩﺭﺍﻛﻬـﺎ ﰲ‬
‫ﺻﻮﺭ‪‬ﺎ ﺍﻟﻮﺍﻗﻌﻴﺔ‪.‬ﻭﻛﻮﻥ ﺍﳉﺒﺎﻝ ﺃﻭﺗﺎﺩﺍ ﻇﺎﻫﺮﺓ ﺗﺮﺍﻫﺎ ﺍﻟﻌﲔ ﻛﺬﻟﻚ ﺣﱴ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺒـﺪﺍﺋﻲ‬
‫ﻭﻫﺬﻩ ﻭﺗﻠﻚ ﺫﺍﺕ ﻭﻗﻊ ﰲ ﺍﳊﺲ ﺣﲔ ﺗﻮﺟﻪ ﺇﻟﻴﻬﺎ ﺍﻟﻨﻔﺲ‪.‬‬
‫ﻏﲑ ﺃﻥ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺃﻛﱪ ﻭﺃﻭﺳﻊ ﻣﺪﻯ ﳑﺎ ﳛﺴﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺒـﺪﺍﺋﻲ ﻷﻭﻝ ﻭﻫﻠـﺔ ﺑـﺎﳊﺲ‬
‫ﺍ‪‬ﺮﺩ‪.‬ﻭﻛﻠﻤﺎ ﺍﺭﺗﻘﺖ ﻣﻌﺎﺭﻑ ﺍﻹﻧﺴﺎﻥ ﻭﺍﺯﺩﺍﺩﺕ ﻣﻌﺮﻓﺘﻪ ﺑﻄﺒﻴﻌﺔ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻭﺃﻃﻮﺍﺭﻩ‪،‬ﻛﱪﺕ‬
‫ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﰲ ﻧﻔﺴﻪ ﻭﺃﺩﺭﻙ ﻣﻦ ﻭﺭﺍﺋﻬﺎ ﺍﻟﺘﻘـﺪﻳﺮ ﺍﻹﳍـﻲ ﺍﻟﻌﻈـﻴﻢ ﻭﺍﻟﺘـﺪﺑﲑ ﺍﻟـﺪﻗﻴﻖ‬
‫ﺍﳊﻜﻴﻢ‪،‬ﻭﺍﻟﺘﻨﺴﻴﻖ ﺑﲔ ﺃﻓﺮﺍﺩ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﻭﺣﺎﺟﺎ‪‬ﻢ ﻭﺇﻋﺪﺍﺩ ﻫـﺬﻩ ﺍﻷﺭﺽ ﻟﺘﻠﻘـﻲ ﺍﳊﻴـﺎﺓ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺣﻀﺎﻧﺘﻬﺎ ﻭﺇﻋﺪﺍﺩ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻟﻠﻤﻼﺀﻣﺔ ﻣﻊ ﺍﻟﺒﻴﺌﺔ ﻭﺍﻟﺘﻔﺎﻫﻢ ﻣﻌﻬﺎ‪.‬‬
‫ﻭﺟﻌﻞ ﺍﻷﺭﺽ ﻣﻬﺎﺩﺍ ﻟﻠﺤﻴﺎﺓ ‪ -‬ﻭﻟﻠﺤﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﻮﺟﻪ ﺧـﺎﺹ ‪ -‬ﺷـﺎﻫﺪ ﻻ ﳝـﺎﺭﻯ ﰲ‬
‫ﺷﻬﺎﺩﺗﻪ ﺑﻮﺟﻮﺩ ﺍﻟﻌﻘﻞ ﺍﳌﺪﺑﺮ ﻣﻦ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻈﺎﻫﺮ‪.‬ﻓﺎﺧﺘﻼﻝ ﻧﺴﺒﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻨﺴﺐ‬
‫ﺍﳌﻠﺤﻮﻇﺔ ﰲ ﺧﻠﻖ ﺍﻷﺭﺽ ﻫﻜﺬﺍ ﲜﻤﻴﻊ ﻇﺮﻭﻓﻬﺎ‪.‬‬
‫ﺃﻭ ﺍﺧﺘﻼﻝ ﻧﺴﺒﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻨﺴﺐ ﺍﳌﻠﺤﻮﻇﺔ ﰲ ﺧﻠﻖ ﺍﳊﻴﺎﺓ ﻟﺘﻌﻴﺶ ﰲ ﺍﻷﺭﺽ ‪..‬ﺍﻻﺧﺘﻼﻝ‬
‫ﻫﻨﺎ ﺃﻭ ﻫﻨﺎﻙ ﻻ ﳚﻌﻞ ﺍﻷﺭﺽ ﻣﻬﺎﺩﺍ ﻭﻻ ﻳﺒﻘﻲ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﻳﺸﲑ ﺇﻟﻴﻬـﺎ ﺍﻟﻘـﺮﺁﻥ ﻫـﺬﻩ‬
‫ﺍﻹﺷﺎﺭﺓ ﺍ‪‬ﻤﻠﺔ‪،‬ﻟﻴﺪﺭﻛﻬﺎ ﻛﻞ ﺇﻧﺴﺎﻥ ﻭﻓﻖ ﺩﺭﺟﺔ ﻣﻌﺮﻓﺘﻪ ﻭﻣﺪﺍﺭﻛﻪ ‪..‬‬
‫ﻭﺟﻌﻞ ﺍﳉﺒﺎﻝ ﺃﻭﺗﺎﺩﺍ ‪..‬ﻳﺪﺭﻛﻪ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺸﻜﻠﻴﺔ ﺑﻨﻈﺮﻩ ﺍ‪‬ﺮﺩ‪،‬ﻓﻬﻲ ﺃﺷﺒﻪ ﺷـﻲﺀ‬
‫ﺑﺄﻭﺗﺎﺩ ﺍﳋﻴﻤﺔ ﺍﻟﱵ ﺗﺸﺪ ﺇﻟﻴﻬﺎ‪.‬ﺃﻣﺎ ﺣﻘﻴﻘﺘﻬﺎ ﻓﻨﺘﻠﻘﺎﻫﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪،‬ﻭﻧﺪﺭﻙ ﻣﻨﻪ ﺃ‪‬ﺎ ﺗﺜﺒﺖ ﺍﻷﺭﺽ‬
‫ﻭﲢﻔﻆ ﺗﻮﺍﺯ‪‬ﺎ ‪..‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻫﺬﺍ ﻷ‪‬ﺎ ﺗﻌﺎﺩﻝ ﺑﲔ ﻧـﺴﺐ ﺍﻷﻏـﻮﺍﺭ ﰲ ﺍﻟﺒﺤـﺎﺭ ﻭﻧـﺴﺐ‬
‫ﺍﳌﺮﺗﻔﻌﺎﺕ ﰲ ﺍﳉﺒﺎﻝ ‪..‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻷ‪‬ﺎ ﺗﻌﺎﺩﻝ ﺑﲔ ﺍﻟﺘﻘﻠﺼﺎﺕ ﺍﳉﻮﻓﻴﺔ ﻟﻸﺭﺽ ﻭﺍﻟﺘﻘﻠـﺼﺎﺕ‬
‫ﺍﻟﺴﻄﺤﻴﺔ‪،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻷ‪‬ﺎ ﺗﺜﻘﻞ ﺍﻷﺭﺽ ﰲ ﻧﻘﻂ ﻣﻌﻴﻨﺔ ﻓﻼ ﲤﻴﺪ ﺑﻔﻌﻞ ﺍﻟـﺰﻻﺯﻝ ﻭﺍﻟـﱪﺍﻛﲔ‬

‫‪ - ٦٠٦‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٥٥٥٥ / ١) -‬‬

‫‪٢٩٢‬‬
‫ﻭﺍﻻﻫﺘﺰﺍﺯﺍﺕ ﺍﳉﻮﻓﻴﺔ ‪..‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻟﺴﺒﺐ ﺁﺧﺮ ﱂ ﻳﻜﺸﻒ ﻋﻨﻪ ﺑﻌﺪ ‪..‬ﻭﻛﻢ ﻣـﻦ ﻗـﻮﺍﻧﲔ‬
‫‪٦٠٧‬‬
‫ﻭﺣﻘﺎﺋﻖ ﳎﻬﻮﻟﺔ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬ﰒ ﻋﺮﻑ ﺍﻟﺒﺸﺮ ﻃﺮﻓﺎ ﻣﻨﻬﺎ ﺑﻌﺪ ﻣﺌﺎﺕ ﺍﻟﺴﻨﲔ!‬
‫ﻓﻌﻨﺪﻣﺎ ﻧﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻭ‪‬ﻧﻘﺮﺋﻪ ﻷﻃﻔﺎﻟﻨﺎ ﻭﻧﻨﺒﻪ ﻋﻘﻮﳍﻢ ﺇﱃ ﻛﻞ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﺍﻟﻘﺮﺁﻥ‬
‫ﺚ ﻋﻠﻰ ﺍﻟﺘﻔﻜﲑ ﰲ ﻛـﻞ ﻫـﺬﻩ‬ ‫ﺍﻟﻜﺮﱘ‪،‬ﻓﺈﻧﻪ ﻳﻨﻐﺮﺱ ﰲ ﻗﻠﺒﻬﻢ ﺃ ﱠﻥ ﺍﷲ‪ -‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ – ﺣ ﱠ‬
‫ﺍﻟﻌﻠﻮﻡ ﻭﺑﺎﻟﺘﺎﱄ ﻳﺒﺪﺃ ﺍﻟﻄﻔﻞ ﰲ ﺇﺷﻐﺎﻝ ﻋﻘﻠﻪ ﰲ ﳎﺎﻝ ﻣﻌﲔ ﻭﻫﻮ ﺃﻥ ﻳـﺴﲑ ﰲ ﺧﻄـﻰ ﻋﻠـﻢ‬
‫ﺐ ﺳﺎﺭ ﰲ ﺧﻄـﻰ‬ ‫ﻣﻌﲔ‪،‬ﻓﻴﺒﺪﺃ ﻣﻨﺬ ﻃﻔﻮﻟﺘﻪ ﰲ ﺑﻨﺎﺀ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﰲ ﻋﻘﻠﻪ ﻭﺗﻔﻜﲑﻩ‪،‬ﺣﱴ ﺇﺫﺍ ﺷ ‪‬‬
‫ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ ﻟﻴﺸﻜﻞ ﻓﺮﺩﹰﺍ ﺻﺎﳊﹰﺎ ﰲ ﺍ‪‬ﺘﻤﻊ‪،‬ﻣﻊ ﺗﺄﻛﺪﻩ ﺑﺄﻥ ﲨﻴﻊ ﻣﺼﺎﺩﺭ ﺍﻟﻌِﻠﻢ ﻫﻲ ﻣﻦ ﺍﷲ‬
‫ﻕ ﹸﻛ ﱢﻞ ﺫِﻱ ِﻋ ﹾﻠ ٍﻢ ‪‬ﻋﻠِﻴ ‪‬ﻢ{ )‪ (٧٦‬ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬
‫– ﻋﺰ ﻭﺟﻞ‪ -‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ..}:‬ﻭﹶﻓ ‪‬ﻮ ‪‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪:‬ﺍﻟﻌِﻠﻢ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪:‬‬
‫" ﻋﻨﺪﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ – ﺍﻟﻘﺮﺁﻥ ﺩﻋﺎ ﻓﻴﻪ ﺇﱃ ﺍﻟﻌﻠﻢ ﻭﻧﻮ‪‬ﻩ ﻓﻴﻪ ﺑﺎﳌﻌﺮﻓﺔ ﻭﺃﺷﺎﺩ ﺑـﺪﻭﺭ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺧﺪﻣﺔ ﺍﳊﻘﻴﻘﺔ‪،‬ﻷ‪‬ﻢ ﻗﺎﺩﺓ ﺍﻟﻔﻜﺮ‪،‬ﻭﺻﺎﻧﻌﻮ ﺍﳊﻀﺎﺭﺓ‪،‬ﻭﻫﻢ ﻭﺭﺛﺔ ﺍﻷﻧﺒﻴﺎﺀ‪،‬ﻭﺟﻌﻠﻬﻢ ﺍﷲ‬
‫–ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﰲ ﻣﺼﺎﻑ ﺍﳌﻼﺋﻜﺔ "‪،٦٠٨‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﺷ ِﻬ ‪‬ﺪ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﺃﻧ‪‬ـ ‪‬ﻪ ﹶﻻ ِﺇﻟﹶـ ‪‬ﻪ ِﺇ ﱠﻻ ﻫ‪‬ـ ‪‬ﻮ‬
‫ﺤﻜِـﻴ ‪‬ﻢ{ )‪ (١٨‬ﺳـﻮﺭﺓ ﺁﻝ‬ ‫ﻂ ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇ ﱠﻻ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ‪‬ﻌﺰِﻳ ‪‬ﺰ ﺍﹾﻟ ‪‬‬
‫ﺴِ‬‫ﻼِﺋ ﹶﻜ ﹸﺔ ‪‬ﻭﹸﺃ ‪‬ﻭﻟﹸﻮ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻗﹶﺂِﺋ ‪‬ﻤﹰﺎ ﺑِﺎﹾﻟ ِﻘ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹶ‬
‫ﻋﻤﺮﺍﻥ‬
‫‪‬ﻳ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﺍﷲ ُ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺃ‪‬ﻧ ‪‬ﻪ ﺍﻟﻮ‪‬ﺍ ِﺣ ‪‬ﺪ‪،‬ﺍﻟﺬِﻱ ﹶﻻ ﺇِﻟ ‪‬ﻪ ﺇ ﹼﻻ ‪‬ﻫ ‪‬ﻮ‪،‬ﻭ‪‬ﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎِﺋ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺷ‪‬ﺆﻭ ِﻥ ‪‬ﺧ ﹾﻠ ِﻘ ِﻪ ﺑِﺎﻟ ‪‬ﻌ ‪‬ﺪ ِﻝ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﺃﻗﹶﺎ ‪‬ﻡ‬
‫ﻚ ‪.‬ﻭ‪‬ﺃ ‪‬ﺧﺒ‪‬ـ ‪‬ﺮ‬ ‫ﺕ ﺍﻟﻨ‪‬ﺎ ِﻃﻘﹶـ ِﺔ ﺑِـ ﹶﺬِﻟ ‪‬‬ ‫ﺸﺮِﻳﻌ‪‬ﺎ ِ‬‫ﻕ‪ ،‬ﻭﻓِﻲ ﺇﻧ‪‬ﺰﺍ ِﻝ ﺍﻟ‪‬ﺘ ‪‬‬ ‫ﺲ ﻭ‪‬ﺍﻵﻓﹶﺎ ِ‬ ‫ﻚ ﻓِﻲ ﺍ َﻷ‪‬ﻧ ﹸﻔ ِ‬ ‫ﺍﻟ ‪‬ﺪ ﹶﻻِﺋ ﹶﻞ ‪‬ﻋﻠﹶﻰ ﹶﺫِﻟ ‪‬‬
‫ﻱ ‪ -‬ﻭ ‪‬ﻫ ‪‬ﻮ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍ َﻷ‪‬ﻧﺒِﻴﺎ ِﺀ ﺃ ﹾﻗﻮ‪‬ﻯ ِﻣ ‪‬ﻦ‬ ‫ﺿﺮ‪‬ﻭ ِﺭ ‪‬‬
‫ﻼِﺋ ﹶﻜ ﹸﺔ ﺍﻟ ‪‬ﺮ ‪‬ﺳ ﹶﻞ ِﺑ ‪‬ﻬﺬﹶﺍ‪ ،‬ﻭ ‪‬ﺷ ِﻬﺪ‪‬ﻭﺍ ِﺑ ِﻪ ‪‬ﺷﻬ‪‬ﺎ ‪‬ﺩ ﹰﺓ ‪‬ﻣ ‪‬ﺆ‪‬ﻳ ‪‬ﺪ ﹰﺓ ِﺑ ِﻌ ﹾﻠ ٍﻢ ‪‬‬
‫ﺍ ﹶﳌ ﹶ‬
‫ﻚ ‪‬ﻭ‪‬ﺑ‪‬ﻴﻨ‪‬ﻮ ‪‬ﻩ‪ ،‬ﻭ ‪‬ﺷﻬِﺪ‪‬ﻭﺍ ِﺑ ِﻪ ‪‬ﺷﻬ‪‬ﺎ ‪‬ﺩ ﹰﺓ ‪‬ﻣ ﹾﻘﺮ‪‬ﻭ‪‬ﻧ ﹰﺔ ﺑِﺎﻟـﺪ‪‬ﻻِﺋ ِﻞ‬ ‫ﺕ ‪ -‬ﻭ‪‬ﺃﻭﻟﹸﻮ ﺍﻟ ِﻌ ﹾﻠ ِﻢ ﺃ ‪‬ﺧ‪‬ﺒﺮ‪‬ﻭﺍ ِﺑ ﹶﺬِﻟ ‪‬‬ ‫‪‬ﺟﻤِﻴ ِﻊ ﺍﻟ‪‬ﻴﻘِﻴﻨ‪‬ﻴﺎ ِ‬
‫ﺠ ﹸﺔ ‪‬ﻋﻠﹶﻴ ِﻪ ‪.‬‬
‫ﳊ‪‬‬
‫ﺠ ِﺞ ﻷ ﱠﻥ ﺍﻟﻌ‪‬ﺎِﻟ ‪‬ﻢ ﺑِﺎﻟﺸ‪‬ﻲ ِﺀ ﹶﻻ ‪‬ﺗ ‪‬ﻌ ِﻮ ‪‬ﺯ ‪‬ﻩ ﺍ ﹸ‬
‫ﳊ‪‬‬
‫ﻭ‪‬ﺍ ﹸ‬

‫‪ - ٦٠٧‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٣٨٠٤ / ٦) -‬‬

‫‪ - ٦٠٨‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺹ‪٣٦٩‬‬
‫‪٢٩٣‬‬
‫ﻂ(‬
‫ﺼ ﹶﻔ ِﺔ ﺍﻟ ‪‬ﻌ ‪‬ﺪ ِﻝ ) ﻗﹶﺎﺋِﻤﹰﺎ ﺑِـﺎﻟ ِﻘ‪‬ﻴ ِ‬
‫ﻒ ﺩ‪‬ﺍِﺋﻤ‪‬ﺎ ِﺑ ِ‬
‫ﺼ ‪‬‬
‫ﳋ ﹾﻠ ِﻖ‪،‬ﺗ‪‬ﺘ ِ‬
‫ﷲ ﻓِﻲ ‪‬ﺗ ‪‬ﺪِﺑ ِﲑ ‪‬ﻫﺬﹶﺍ ﺍﻟ ﹶﻜ ‪‬ﻮ ِﻥ‪،‬ﻭ‪‬ﺃﻣ‪‬ﻮ ِﺭ ﺍ ﹶ‬
‫‪‬ﻭﹶﻗﻮ‪‬ﺍ ‪‬ﻣ ﹸﺔ ﺍ ِ‬
‫ﺱ ﺍﻟ ‪‬ﻌ ‪‬ﺪ ِﻝ ‪.‬ﹸﺛ ‪‬ﻢ ﺃ ﱠﻛ ‪‬ﺪ ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ ﹶﻛ ‪‬ﻮﻧ‪‬ـ ‪‬ﻪ ‪‬ﻣ‪‬ﻨﻔﹶـﺮِﺩﹰﺍ‬
‫ﳋ ﹾﻠ ِﻖ ﻗﹶﺎِﺋ ‪‬ﻤ ﹰﺔ ‪‬ﻋﻠﹶﻰ ﺃﺳ‪‬ﺎ ِ‬ ‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﺳ‪‬ﻨﻦ‪ ‬ﺍ ﹶ‬ ‫‪ .‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﺍ ُ‬
‫‪٦٠٩‬‬
‫ﳊﻜِﻴ ‪‬ﻢ ( ‪.‬‬ ‫ﺑِﺎﻷﻟﹸﻮ ِﻫ‪‬ﻴ ِﺔ‪ ،‬ﻭﻗﹶﺎﺋِﻤﹰﺎ ﺑِﺎﻟ ‪‬ﻌ ‪‬ﺪ ِﻝ ) ﹶﻻ ﺇﻟ ‪‬ﻪ ﺇ ﱠﻻ ‪‬ﻫ ‪‬ﻮ ﺍﻟ ‪‬ﻌﺰِﻳ ‪‬ﺰ ﺍ ﹶ‬
‫ﻚ‬
‫ﻭﺃﻭﻝ ﲬﺲ ﺁﻳﺎﺕ ﻧﺰﻟﺖ ﻋﻠﻰ ﺍﻟﻨﱯ –
‪ -‬ﺗﺪﻋﻮﻩ ﺇﱃ ﺍﻟﻌﻠﻢ ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﺍ ﹾﻗ ‪‬ﺮﹾﺃ ﺑِﺎ ‪‬ﺳ ِﻢ ‪‬ﺭﺑ‪‬ـ ‪‬‬
‫ﻚ ﺍﹾﻟﹶﺄ ﹾﻛ ‪‬ﺮ ‪‬ﻡ )‪ (٣‬ﺍﱠﻟﺬِﻱ ‪‬ﻋﱠﻠ ‪‬ﻢ ﺑِﺎﹾﻟ ﹶﻘﹶﻠ ِﻢ )‪(٤‬‬ ‫ﺍﱠﻟﺬِﻱ ‪‬ﺧﹶﻠ ‪‬ﻖ )‪ (١‬ﺧﹶﻠ ‪‬ﻖ ﺍﹾﻟِﺈ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ِﻣ ‪‬ﻦ ‪‬ﻋﹶﻠ ٍﻖ )‪ (٢‬ﺍ ﹾﻗ ‪‬ﺮﹾﺃ ‪‬ﻭ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫‪‬ﻋﱠﻠ ‪‬ﻢ ﺍﹾﻟِﺈ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ )‪] { (٥‬ﺍﻟﻌﻠﻖ‪[٥ - ١:‬‬
‫ﻚ ﺍﻟﺬِﻱ ﹶﻟ ‪‬ﻪ ‪‬ﻭ ‪‬ﺣ ‪‬ﺪ ‪‬ﻩ ﺍﻟﻘﹸـ ‪‬ﺪ ‪‬ﺭ ﹸﺓ ‪‬ﻋﻠﹶـﻰ‬ ‫ﻚ ﺑِﺎ ‪‬ﺳ ِﻢ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﻚ ‪‬ﻣ ﹶﻔ‪‬ﺘﺘِﺤﹰﺎ ِﻗﺮ‪‬ﺍﺀَﺗ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ﻣ‪‬ﺎ ﻳ‪‬ﻮﺣ‪‬ﻰ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺍ ﹾﻗ ‪‬ﺮﹶﺃ ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺐ ﺍﻟ ‪‬ﺮﺟ‪‬ـ ِﻞ‬ ‫ﺻ ﹾﻠ ِ‬‫ﻱ‪ِ ،‬ﻣ ‪‬ﻦ ‪‬ﻧ ﹾﻄ ﹶﻔ ٍﺔ ‪‬ﺗ‪‬ﻨ ﹶﻄِﻠ ‪‬ﻖ ِﻣ ‪‬ﻦ ‪‬‬
‫ﻱ ﺍﻟ ﹶﻘ ِﻮ ‪‬‬‫ﺴ ِﻮ ‪‬‬
‫ﻚ ‪‬ﻫ ‪‬ﻮ ﺍﻟﺬِﻱ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ‪،‬ﺍﻟ ‪‬‬ ‫ﳋ ﹾﻠ ِﻖ ‪ .‬ﻭ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺍﹶ‬
‫ﺼِﺒ ‪‬ﺢ ‪‬ﻋﹶﻠ ﹶﻘ ﹰﺔ ) ﹶﻛﻤ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ﻓِﻲ ﺁ‪‬ﻳ ٍﺔ ﹸﺃﺧ‪‬ـﺮ‪‬ﻯ (‪،‬ﺛﹸـ ‪‬ﻢ‬ ‫ﺴ‪‬ﺘ ِﻘ ‪‬ﺮ ﻓِﻲ ﺭ‪‬ﺣ ِﻢ ﺍ ُﻷ‪‬ﻧﺜﹶﻰ‪ ،‬ﹶﻓ‪‬ﺘ‪‬ﺘ ﹶﻄ ‪‬ﻮ ‪‬ﺭ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹶﺃﻳ‪‬ﺎ ٍﻡ‪ ،‬ﻭ‪‬ﺗ ‪‬‬ ‫ﹶﻓ‪‬ﺘ ‪‬‬
‫ﺕ ِﺑ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟ ِﻘﺮ‪‬ﺍ َﺀ ِﺓ‬
‫ﻼ ‪.‬ﻭ‪‬ﺍ ﹾﻓ ‪‬ﻌ ﹾﻞ ﻣ‪‬ﺎ ﹸﺃ ِﻣ ‪‬ﺮ ‪‬‬ ‫ﺴ‪‬ﺘ ِﻤ ‪‬ﺮ ﺍﻟ‪‬ﺘ ﹶﻄ ‪‬ﻮ ‪‬ﺭ ﻓِﻲ ‪‬ﺧ ﹾﻠﻖِ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ِﻥ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ‪‬ﺘﻜﹶﺎ ‪‬ﻣ ﹶﻞ ‪‬ﻭﻳ‪‬ﻮﹶﻟ ‪‬ﺪ ِﻃ ﹾﻔ ﹰ‬ ‫‪‬ﻳ ‪‬‬
‫ﺴ ‪‬ﺮ‬‫ﻚ ﺍ َﻷ ﹾﻛﹶﺜ ‪‬ﺮ ﹶﻛﺮ‪‬ﻣﹰﺎ ‪‬ﻭﺟ‪‬ﻮﺩﹰﺍ ِﻟ ﹸﻜ ﱢﻞ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﺮ‪‬ﺗﺠِﻲ ِﻣ‪‬ﻨ ‪‬ﻪ ﺍ ِﻹ ‪‬ﻋﻄﹶﺎ ُﺀ‪ ،‬ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﺍﻟﻘﹶﺎ ِﺩ ‪‬ﺭ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﻴ ‪‬‬ ‫) ﺍ ﹾﻗ ‪‬ﺮﹾﺃ (‪ ،‬ﻭ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺐ ﺑِﺎﻟ ﹶﻘﹶﻠ ِﻢ‪ ،‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﺍﻟ ِﻜﺘ‪‬ﺎ‪‬ﺑ ﹶﺔ ﺑِﺎﻟ ﹶﻘﹶﻠ ِﻢ‬
‫ﻚ ِﻧ ‪‬ﻌ ‪‬ﻤ ﹶﺔ ﺍﻟ ِﻘﺮ‪‬ﺍ َﺀ ِﺓ ‪ .‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺍﻟﺬِﻱ ‪‬ﻋﻠﱠﻢ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ﺃ ﹾﻥ ‪‬ﻳ ﹾﻜ‪‬ﺘ ‪‬‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫ﺖ‬
‫ﻀ ِﻞ ﺍﻟ ﹶﻘﻠﹶـ ِﻢ ‪‬ﺣ ِﻔﻈﹶـ ِ‬ ‫ﻑ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﺑﻠﹶـ ﹶﻎ ﻣ‪‬ـﺎ ‪‬ﺑﹶﻠ ﹶﻎ‪ ،‬ﻭِﺑﻔﹶـ ‪‬‬ ‫‪‬ﻭﺳِﻴﹶﻠ ﹰﺔ ِﻹ ‪‬ﺩﺭ‪‬ﺍ ِﻙ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ِﻥ ﺍﻟ ‪‬ﻌﻠﹸﻮ ‪‬ﻡ‪،‬ﻭ‪‬ﺍ ﹶﳌﻌ‪‬ﺎ ِﺭ ‪‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﹶﻟﻰ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ‪‬ﺟﻤِﻴ ‪‬ﻊ ﻣ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ‬ ‫ﺻ ﹾﻘ ٍﻊ ‪ .‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻋﱠﻠ ‪‬ﻢ ﺍ ُ‬
‫ﺻ ﹾﻘ ٍﻊ ِﺇﻟﹶﻰ ِ‬ ‫ﺽ ِﻣ ‪‬ﻦ ِ‬ ‫ﺖ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﺍﻟ ‪‬ﻌﻠﹸﻮ ‪‬ﻡ‪،‬ﻭ‪‬ﺍ‪‬ﻧ‪‬ﺘ ﹶﻘﹶﻠ ‪‬‬
‫‪٦١٠‬‬
‫‪‬ﻣ‪‬ﺘ ‪‬ﻤ‪‬ﺘ ‪‬ﻊ ِﺑ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﻌﻠﹸﻮ ِﻡ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺑ‪‬ﺪ ِﺀ ﹶﺃ ‪‬ﻣ ِﺮ ِﻩ ﹶﻻ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﺷ‪‬ﻴﺌﹰﺎ ‪.‬‬
‫ﺇ‪‬ﺎ ﺍﻟﺴﻮﺭﺓ ﺍﻷﻭﱃ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ‪،‬ﻓﻬﻲ ﺗﺒﺪﺃ ﺑﺎﺳﻢ ﺍﻟﻠﹼﻪ‪.‬ﻭﺗﻮﺟﻪ ﺍﻟﺮﺳﻮﻝ ‪ -
-‬ﺃﻭﻝ ﻣـﺎ‬
‫ﺗﻮﺟﻪ‪،‬ﰲ ﺃﻭﻝ ﳊﻈﺔ ﻣﻦ ﳊﻈﺎﺕ ﺍﺗﺼﺎﻟﻪ ﺑﺎﳌﻸ ﺍﻷﻋﻠﻰ‪،‬ﻭﰲ ﺃﻭﻝ ﺧﻄﻮﺓ ﻣﻦ ﺧﻄﻮﺍﺗﻪ ﰲ ﻃﺮﻳﻖ‬
‫ﺍﻟﺪﻋﻮﺓ ﺍﻟﱵ ﺍﺧﺘﲑ ﳍﺎ ‪..‬‬
‫ﻚ« ‪..‬‬ ‫ﺗﻮﺟﻬﻪ ﺇﱃ ﺃﻥ ﻳﻘﺮﺃ ﺑﺎﺳﻢ ﺍﻟﻠﹼﻪ‪»:‬ﺍ ﹾﻗ ‪‬ﺮﹾﺃ ﺑِﺎ ‪‬ﺳ ِﻢ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻭﺗﺒﺪﺃ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﺮﺏ ﺑﺎﻟﺼﻔﺔ ﺍﻟﱵ ‪‬ﺎ ﺍﳋﻠﻖ ﻭﺍﻟﺒﺪﺀ‪»:‬ﺍﱠﻟﺬِﻱ ‪‬ﺧﹶﻠ ‪‬ﻖ«‪.‬‬
‫ﰒ ﲣﺼﺺ‪:‬ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻭﻣﺒﺪﺃﻩ‪ »:‬ﺧﹶﻠ ‪‬ﻖ ﺍﹾﻟِﺈﻧ‪‬ﺴﺎ ﹶﻥ ِﻣ ‪‬ﻦ ‪‬ﻋﹶﻠ ٍﻖ« ‪..‬ﻣﻦ ﺗﻠﻚ ﺍﻟﻨﻘﻄـﺔ ﺍﻟﺪﻣﻮﻳـﺔ‬
‫ﺍﳉﺎﻣﺪﺓ ﺍﻟﻌﺎﻟﻘﺔ ﺑﺎﻟﺮﺣﻢ‪.‬ﻣﻦ ﺫﻟﻚ ﺍﳌﻨﺸﺄ ﺍﻟﺼﻐﲑ ﺍﻟﺴﺎﺫﺝ ﺍﻟﺘﻜﻮﻳﻦ‪.‬ﻓﺘﺪﻝ ﻋﻠﻰ ﻛـﺮﻡ ﺍﳋـﺎﻟﻖ‬

‫‪ - ٦٠٩‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٣١٢ / ١) -‬‬

‫‪ - ٦١٠‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٥٩٨٤ / ١) -‬‬
‫‪٢٩٤‬‬
‫ﻓﻮﻕ ﻣﺎ ﺗﺪﻝ ﻋﻠﻰ ﻗﺪﺭﺗﻪ‪.‬ﻓﻤﻦ ﻛﺮﻣﻪ ﺭﻓﻊ ﻫﺬﺍ ﺍﻟﻌﻠﻖ ﺇﱃ ﺩﺭﺟـﺔ ﺍﻹﻧـﺴﺎﻥ ﺍﻟـﺬﻱ ﻳﻌﻠـﻢ‬
‫ﻚ ﺍﹾﻟﹶﺄ ﹾﻛ ‪‬ﺮ ‪‬ﻡ‪،‬ﺍﱠﻟﺬِﻱ ‪‬ﻋﱠﻠ ‪‬ﻢ ﺑِﺎﹾﻟ ﹶﻘﹶﻠ ِﻢ‪ .‬ﻋﱠﻠ ‪‬ﻢ ﺍﹾﻟِﺈﻧ‪‬ﺴﺎ ﹶﻥ ﻣﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ« ‪..‬‬
‫ﻓﻴﺘﻌﻠﻢ‪»:‬ﺍ ﹾﻗ ‪‬ﺮﹾﺃ ‪‬ﻭ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻭﺇ‪‬ﺎ ﻟﻨﻘﻠﺔ ﺑﻌﻴﺪﺓ ﺟﺪﺍ ﺑﲔ ﺍﳌﻨﺸﺄ ﻭﺍﳌﺼﲑ‪.‬ﻭﻟﻜﻦ ﺍﻟﻠﹼﻪ ﻗﺎﺩﺭ‪.‬ﻭﻟﻜﻦ ﺍﻟﻠﹼﻪ ﻛﺮﱘ‪.‬ﻭﻣﻦ ﰒ ﻛﺎﻧـﺖ‬
‫ﻫﺬﻩ ﺍﻟﻨﻘﻠﺔ ﺍﻟﱵ ﺗﺪﻳﺮ ﺍﻟﺮﺅﻭﺱ! ﻭﺇﱃ ﺟﺎﻧﺐ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺗﱪﺯ ﺣﻘﻴﻘﺔ ﺍﻟﺘﻌﻠﻴﻢ ‪..‬ﺗﻌﻠﻴﻢ ﺍﻟـﺮﺏ‬
‫ﻟﻺﻧﺴﺎﻥ »ﺑِﺎﹾﻟ ﹶﻘﹶﻠ ِﻢ« ‪...‬ﻷﻥ ﺍﻟﻘﻠﻢ ﻛﺎﻥ ﻭﻣﺎ ﻳﺰﺍﻝ ﺃﻭﺳﻊ ﻭﺃﻋﻤﻖ ﺃﺩﻭﺍﺕ ﺍﻟﺘﻌﻠﻴﻢ ﺃﺛﺮﺍ ﰲ ﺣﻴـﺎﺓ‬
‫ﺍﻹﻧﺴﺎﻥ ‪..‬ﻭﱂ ﺗﻜﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺇﺫ ﺫﺍﻙ ‪‬ﺬﺍ ﺍﻟﻮﺿﻮﺡ ﺍﻟﺬﻱ ﻧﻠﻤﺴﻪ ﺍﻵﻥ ﻭﻧﻌﺮﻓﻪ ﰲ ﺣﻴـﺎﺓ‬
‫ﺍﻟﺒﺸﺮﻳﺔ‪.‬ﻭﻟﻜﻦ ﺍﻟﻠﹼﻪ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻛﺎﻥ ﻳﻌﻠﻢ ﻗﻴﻤﺔ ﺍﻟﻘﻠﻢ‪،‬ﻓﻴﺸﲑ ﺇﻟﻴﻪ ﻫـﺬﻩ ﺍﻹﺷـﺎﺭﺓ ﰲ ﺃﻭﻝ‬
‫ﳊﻈﺔ ﻣﻦ ﳊﻈﺎﺕ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻷﺧﲑﺓ ﻟﻠﺒﺸﺮﻳﺔ‪.‬ﰲ ﺃﻭﻝ ﺳﻮﺭﺓ ﻣﻦ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪..‬ﻫﺬﺍ ﻣﻊ‬
‫ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺬﻱ ﺟﺎﺀ ‪‬ﺎ ﱂ ﻳﻜﻦ ﻛﺎﺗﺒﺎ ﺑﺎﻟﻘﻠﻢ‪،‬ﻭﻣﺎ ﻛﺎﻥ ﻟﻴﱪﺯ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻣﻨـﺬ ﺍﻟﻠﺤﻈـﺔ‬
‫ﺍﻷﻭﱃ ﻟﻮ ﻛﺎﻥ ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻟﻮﻻ ﺃﻧﻪ ﺍﻟﻮﺣﻲ‪،‬ﻭﻟﻮﻻ ﺃ‪‬ﺎ ﺍﻟﺮﺳﺎﻟﺔ! ﰒ ﺗﱪﺯ ﻣﺼﺪﺭ ﺍﻟﺘﻌﻠﻴﻢ ‪..‬ﺇﻥ ﻣﺼﺪﺭﻩ ﻫﻮ ﺍﻟﻠﹼﻪ‪.‬ﻣﻨﻪ ﻳﺴﺘﻤﺪ‬
‫ﺍﻹﻧﺴﺎﻥ ﻛﻞ ﻣﺎ ﻋﻠﻢ‪،‬ﻭﻛﻞ ﻣﺎ ﻳﻌﻠﻢ‪.‬ﻭﻛﻞ ﻣﺎ ﻳﻔﺘﺢ ﻟﻪ ﻣﻦ ﺃﺳﺮﺍﺭ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ‪،‬ﻭﻣﻦ ﺃﺳـﺮﺍﺭ‬
‫ﻫﺬﻩ ﺍﳊﻴﺎﺓ‪،‬ﻭﻣﻦ ﺃﺳﺮﺍﺭ ﻧﻔﺴﻪ‪.‬ﻓﻬﻮ ﻣﻦ ﻫﻨﺎﻙ‪.‬ﻣﻦ ﺫﻟﻚ ﺍﳌﺼﺪﺭ ﺍﻟﻮﺍﺣﺪ‪،‬ﺍﻟﺬﻱ ﻟـﻴﺲ ﻫﻨـﺎﻙ‬
‫ﺳﻮﺍﻩ‪.‬‬
‫ﻭ‪‬ﺬﺍ ﺍﳌﻘﻄﻊ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺬﻱ ﻧﺰﻝ ﰲ ﺍﻟﻠﺤﻈﺔ ﺍﻷﻭﱃ ﻣﻦ ﺍﺗـﺼﺎﻝ ﺍﻟﺮﺳـﻮﻝ ‪ -
-‬ﺑـﺎﳌﻸ‬
‫ﺍﻷﻋﻠﻰ‪،‬ﺬﺍ ﺍﳌﻘﻄﻊ ﻭﺿﻌﺖ ﻗﺎﻋﺪﺓ ﺍﻟﺘﺼﻮﺭ ﺍﻹﳝﺎﱐ ﺍﻟﻌﺮﻳﻀﺔ ‪..‬‬
‫ﻛﻞ ﺃﻣﺮ‪.‬ﻛﻞ ﺣﺮﻛﺔ‪.‬ﻛﻞ ﺧﻄﻮﺓ‪.‬ﻛﻞ ﻋﻤﻞ‪.‬ﺑﺎﺳﻢ ﺍﻟﻠﹼﻪ‪.‬ﻭﻋﻠﻰ ﺍﺳﻢ ﺍﻟﻠﹼﻪ‪.‬ﺑﺎﺳﻢ ﺍﻟﻠﹼﻪ ﺗﺒﺪﺃ‪.‬ﻭﺑﺎﺳﻢ‬
‫ﺍﻟﻠﹼﻪ ﺗﺴﲑ‪.‬ﻭﺇﱃ ﺍﻟﻠﹼﻪ ﺗﺘﺠﻪ‪،‬ﻭﺇﻟﻴﻪ ﺗﺼﲑ‪.‬‬
‫ﻭﺍﻟﻠﹼﻪ ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻖ‪.‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻋﻠﻢ‪.‬ﻓﻤﻨﻪ ﺍﻟﺒﺪﺀ ﻭﺍﻟﻨﺸﺄﺓ‪،‬ﻭﻣﻨﻪ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﳌﻌﺮﻓﺔ ‪..‬ﻭﺍﻹﻧـﺴﺎﻥ‬
‫ﻳﺘﻌﻠﻢ ﻣﺎ ﻳﺘﻌﻠﻢ‪،‬ﻭﻳﻌﻠﻢ ﻣﺎ ﻳﻌﻠﻢ ‪..‬ﻓﻤﺼﺪﺭ ﻫﺬﺍ ﻛﻠﻪ ﻫﻮ ﺍﻟﻠﹼﻪ ﺍﻟﺬﻱ ﺧﻠﻖ ﻭﺍﻟﺬﻱ ﻋﻠﻢ ‪ »..‬ﻋﻠﱠـ ‪‬ﻢ‬
‫ﺍﹾﻟِﺈﻧ‪‬ﺴﺎ ﹶﻥ ﻣﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ« ‪..‬‬
‫ﻭﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻷﻭﱃ‪،‬ﺍﻟﱵ ﺗﻠﻘﺎﻫﺎ ﻗﻠﺐ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ‪ -
-‬ﰲ ﺍﻟﻠﺤﻈﺔ ﺍﻷﻭﱃ ﻫـﻲ‬
‫ﺍﻟﱵ ﻇﻠﺖ ﺗﺼﺮﻑ ﺷﻌﻮﺭﻩ‪،‬ﻭﺗﺼﺮﻑ ﻟﺴﺎﻧﻪ‪،‬ﻭﺗﺼﺮﻑ ﻋﻤﻠﻪ ﻭﺍﲡﺎﻫﻪ‪،‬ﺑﻌـﺪ ﺫﻟـﻚ ﻃـﻮﺍﻝ‬
‫ﺣﻴﺎﺗﻪ‪.‬ﺑﻮﺻﻔﻬﺎ ﻗﺎﻋﺪﺓ ﺍﻹﳝﺎﻥ ﺍﻷﻭﱃ‪.‬‬
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‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﴰﺲ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﹼﻪ ﳏﻤﺪ ﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﰲ ﻛﺘﺎﺑﻪ‪»:‬ﺯﺍﺩ ﺍﳌﻌـﺎﺩ ﰲ ﻫـﺪﻱ‬
‫ﺧﲑ ﺍﻟﻌﺒﺎﺩ« ﻳﻠﺨﺺ ﻫﺪﻱ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ )
( ﰲ ﺫﻛﺮ ﺍﻟﻠﹼﻪ‪»:‬ﻛﺎﻥ ﺍﻟﻨﱯ
ﺃﻛﻤﻞ ﺍﳋﻠﻖ ﺫﻛﺮﺍ‬
‫ﻟﻠﹼﻪ ﻋﺰ ﻭﺟﻞ‪.‬ﺑﻞ ﻛﺎﻥ ﻛﻼﻣﻪ ﻛﻠﻪ ﰲ ﺫﻛﺮ ﺍﻟﻠﹼﻪ ﻭﻣﺎ ﻭﺍﻻﻩ‪.‬‬
‫ﻭﻛﺎﻥ ﺃﻣﺮﻩ ﻭ‪‬ﻴﻪ ﻭﺗﺸﺮﻳﻌﻪ ﻟﻸﻣﺔ ﺫﻛﺮﺍ ﻣﻨﻪ ﻟﻠﹼﻪ‪،‬ﻭﺇﺧﺒﺎﺭﻩ ﻋﻦ ﺃﲰﺎﺀ ﺍﻟﺮﺏ ﻭﺻﻔﺎﺗﻪ ﻭﺃﺣﻜﺎﻣـﻪ‬
‫ﻭﺃﻓﻌﺎﻟﻪ ﻭﻭﻋﺪﻩ ﻭﻭﻋﻴﺪﻩ ﺫﻛﺮﺍ ﻣﻨﻪ ﻟﻪ‪،‬ﻭﺛﻨﺎﺅﻩ ﻋﻠﻴﻪ ﺑﺂﻻﺋﻪ ﻭﲤﺠﻴﺪﻩ ﻭﲢﻤﻴﺪﻩ ﻭﺗﺴﺒﻴﺤﻪ ﺫﻛـﺮﺍ‬
‫ﻣﻨﻪ ﻟﻪ‪،‬ﻭﺳﺆﺍﻟﻪ ﻭﺩﻋﺎﺅﻩ ﺇﻳﺎﻩ ﻭﺭﻏﺒﺘﻪ ﻭﺭﻫﺒﺘﻪ ﺫﻛﺮﺍ ﻣﻨﻪ ﻟﻪ‪.‬ﻭﺳﻜﻮﺗﻪ ﻭﺻﻤﺘﻪ ﺫﻛﺮﺍ ﻣﻨـﻪ ﻟـﻪ‬
‫ﺑﻘﻠﺒﻪ‪.‬ﻓﻜﺎﻥ ﺫﺍﻛﺮﺍ ﻟﻠﹼﻪ ﰲ ﻛﻞ ﺃﺣﻴﺎﻧﻪ ﻭﻋﻠﻰ ﲨﻴﻊ ﺃﺣﻮﺍﻟﻪ‪.‬ﻭﻛﺎﻥ ﺫﻛﺮﻩ ﻟﻠﹼﻪ ﳚﺮﻱ ﻣﻊ ﺃﻧﻔﺎﺳـﻪ‬
‫‪٦١١‬‬
‫ﻗﺎﺋﻤﺎ ﻭﻗﺎﻋﺪﺍ ﻭﻋﻠﻰ ﺟﻨﺒﻪ‪،‬ﻭﰲ ﻣﺸﻴﺘﻪ ﻭﺭﻛﻮﺑﻪ‪،‬ﻭﺳﲑﻩ ﻭﻧﺰﻭﻟﻪ‪،‬ﻭﻇﻌﻨﻪ ﻭﺇﻗﺎﻣﺘﻪ‪.‬‬
‫" ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺮﻯ ﺃﻥ ﻣﺎﺩﺓ ﺍﻟﻌﻠﻢ ﻣﺎﺩﺓ ﺍﳋﺸﻴﺔ ﻣﻦ ﺍﷲ –ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪،-‬ﻗﺎﻝ ﺗﻌـﺎﱃ‪:‬‬
‫ﺠﺒ‪‬ﺎ ِﻝ ‪‬ﺟ ‪‬ﺪ ‪‬ﺩ‬
‫ﺨ‪‬ﺘِﻠﻔﹰﺎ ﹶﺃﹾﻟﻮ‪‬ﺍ‪‬ﻧﻬ‪‬ﺎ ‪‬ﻭ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِ‬
‫ﺕ ‪‬ﻣ ‪‬‬
‫ﺴﻤ‪‬ﺎ ِﺀ ﻣ‪‬ﺎ ًﺀ ﹶﻓﹶﺄ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟﻨ‪‬ﺎ ِﺑ ِﻪ ﹶﺛ ‪‬ﻤﺮ‪‬ﺍ ٍ‬
‫} ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ‪‬ﻧ ‪‬ﺰ ﹶﻝ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﻒ‬
‫ﺨ‪‬ﺘﻠِـ ‪‬‬ ‫ﺏ ﻭ‪‬ﺍﹾﻟﹶﺄ‪‬ﻧﻌ‪‬ﺎ ِﻡ ‪‬ﻣ ‪‬‬
‫ﺱ ﻭ‪‬ﺍﻟ ‪‬ﺪﻭ‪‬ﺍ ‪‬‬ ‫ﺐ ﺳ‪‬ﻮ ‪‬ﺩ )‪ (٢٧‬ﻭ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﻒ ﹶﺃﹾﻟﻮ‪‬ﺍ‪‬ﻧﻬ‪‬ﺎ ‪‬ﻭ ﹶﻏﺮ‪‬ﺍﺑِﻴ ‪‬‬
‫ﺨ‪‬ﺘِﻠ ‪‬‬ ‫ﺾ ‪‬ﻭ ‪‬ﺣ ‪‬ﻤﺮ‪ ‬ﻣ ‪‬‬ ‫ﺑِﻴ ‪‬‬
‫ﺨﺸ‪‬ﻰ ﺍﻟﱠﻠ ‪‬ﻪ ِﻣﻦ‪ِ ‬ﻋﺒ‪‬ﺎ ِﺩ ِﻩ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎﺀ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﺰِﻳ ‪‬ﺰ ﹶﻏﻔﹸﻮ ‪‬ﺭ{ )‪ (٢٨‬ﺳﻮﺭﺓ ﻓﺎﻃﺮ‬ ‫ﻚ ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬ ‫ﹶﺃﹾﻟﻮ‪‬ﺍ‪‬ﻧ ‪‬ﻪ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺨ‪‬ﺘِﻠ ﹶﻔ ِﺔ‪،‬ﺍ ﹸﳌ‪‬ﺘ‪‬ﻨ ‪‬ﻮﻋ‪‬ـ ِﺔ ﺍ ﹸﳌﻈﹶـﺎ ِﻫ ِﺮ‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺍﻟ ِﻌﺒ‪‬ﺎ ‪‬ﺩ ﺇِﱃ ﹸﻗ ‪‬ﺪ ‪‬ﺭِﺗ ِﻪ ﺍﻟ ‪‬ﻌﻈِﻴ ‪‬ﻤ ِﺔ ‪‬ﻋﻠﹶﻰ ﺧ‪‬ﻠـ ِﻖ ﺍﻷَﺷـﻴﺎ ِﺀ ﺍ ﹸﳌ ‪‬‬
‫‪‬ﻳ‪‬ﻨ‪‬ﺒ ‪‬ﻪ ﺍ ُ‬
‫ﻭ‪‬ﺍ ِﻷﺷ‪‬ﻜﺎ ِﻝ‪ِ ،‬ﻣ ‪‬ﻦ ﺍﻟﺸ‪‬ﻲ ِﺀ ﺍﻟﻮ‪‬ﺍ ِﺣ ِﺪ‪،‬ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ ‪‬ﺗﻌ‪‬ﺎﱃ ِﺇ‪‬ﻧ ‪‬ﻪ ﹶﺃ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﻣِـ ‪‬ﻦ ﺍﻟـﺴ‪‬ﻤﺎ ِﺀ ‪‬ﻣﻄﹶـﺮﹰﺍ ﻓﹶـﹶﺄ ‪‬ﺭﻭ‪‬ﻯ ﺑِـ ِﻪ‬
‫ﻚ‬
‫ﳉﺒ‪‬ـﺎ ﹶﻝ ﻛﹶـ ﹶﺬِﻟ ‪‬‬ ‫ﺨ‪‬ﺘِﻠ ﹶﻔ ﹶﺔ ﺍﻷﻟﻮﺍ ِﻥ ﻭﺍﻟ ﱡﻄﻌ‪‬ﻮ ِﻡ ﻭﺍﻟ ‪‬ﺮﻭ‪‬ﺍِﺋ ِﺢ‪ ،‬ﻭِﺇﻧ‪‬ﻪ ‪‬ﺧﻠﹶـ ‪‬ﻖ ﺍ ِ‬ ‫ﺖ ِﺛﻤ‪‬ﺎﺭﹰﺍ ‪‬ﻣ ‪‬‬ ‫ﺽ‪ ،‬ﹶﻓﹶﺄ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟ ‪‬‬
‫ﺍ َﻷ ‪‬ﺭ ‪‬‬
‫ﺐ‪.‬‬‫ﺾ ‪‬ﻭ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﺍ َﻷ ‪‬ﺣ ‪‬ﻤ ‪‬ﺮ ‪‬ﻭ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﺍ َﻷ ‪‬ﺳ ‪‬ﻮ ‪‬ﺩ ﺍﻟ ِﻐ ‪‬ﺮِﺑ‪‬ﻴ ‪‬‬
‫ﺨ‪‬ﺘِﻠ ﹶﻔ ﹶﺔ ﺍ َﻷﹾﻟﻮ‪‬ﺍ ِﻥ‪،‬ﹶﻓ ِﻤ‪‬ﻨﻬ‪‬ﺎ ﺍ َﻷ‪‬ﺑ‪‬ﻴ ‪‬‬
‫‪‬ﻣ ‪‬‬
‫ﺲ‬
‫ﺨ‪‬ﺘِﻠﻔِـﻲ ﺍﻷَﻟـﻮ‪‬ﺍ ِﻥ ﻭﺍ َﻷﺷ‪‬ـﻜﹶﺎ ِﻝ ﰲ ﺍﳊِـ‪‬ﻨ ِ‬ ‫ﺏ ﻭﺍ َﻷ‪‬ﻧﻌ‪‬ﺎ ‪‬ﻡ ‪‬ﻣ ‪‬‬ ‫ﷲ ‪‬ﺗﻌ‪‬ﺎﱃ ﺍﻟﻨ‪‬ﺎﺱ‪ ‬ﻭﺍﻟﺪ‪‬ﻭﺍ ‪‬‬ ‫‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﺍ ُ‬
‫ﻚ ‪‬ﺣ ‪‬ﻖ ﺍ ﹶﳌ ‪‬ﻌ ِﺮﹶﻓ ِﺔ‪،‬ﻭﺍﻟـﺬِﻱ‬
‫ﲔ‪،‬ﻭ‪‬ﻟ ِﻜ ‪‬ﻦ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎﺱ ﹶﻻ ‪‬ﻳ ‪‬ﻌ ِﺮﻓﹸﻮ ﹶﻥ ﹶﺫِﻟ ‪‬‬ ‫ﺴ ‪‬ﻦ ﺍﳋﹶﺎِﻟ ِﻘ ‪‬‬‫ﷲ ﹶﺃ ‪‬ﺣ ‪‬‬‫ﺍﻟﻮ‪‬ﺍ ِﺣ ِﺪ‪ ،‬ﹶﻓ‪‬ﺘﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ﺍ ُ‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﱃ‪،‬ﹶﻓ ‪‬ﻬﺆ‪‬ﻻ ِﺀ ‪‬ﻫ ‪‬ﻢ ﺍﻟـﺬِﻳ ‪‬ﻦ‬ ‫‪‬ﻳ ‪‬ﻌ ِﺮﹸﻓ ‪‬ﻪ ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻫ‪‬ﻢ ﺍﻟﻌ‪‬ﺎِﻟﻤ‪‬ﻮ ﹶﻥ ﺑﹶﺄ ‪‬ﺳﺮ‪‬ﺍ ِﺭ ﺍﻟ ﹶﻜ ‪‬ﻮ ِﻥ‪،‬ﺍﻟﻌ‪‬ﺎ ِﺭﻓﹸﻮ ﹶﻥ ِﺑ ‪‬ﻌﻈِﻴ ِﻢ ﹸﻗ ‪‬ﺪ ‪‬ﺭ ِﺓ ﺍ ِ‬
‫ﷲ ﻋ‪‬ﺰﻳ ‪‬ﺰ ﻓِﻲ ﺍﻧِﺘﻘﹶﺎ ِﻣ ِﻪ ِﻣ ‪‬ﻤ ‪‬ﻦ ﹶﻛﻔﹶـ ‪‬ﺮ ﺑِـ ِﻪ‪ ،‬ﹶﻏﻔﹸﻮ ‪‬ﺭ‬ ‫ﷲ‪،‬ﻭ‪‬ﻳ‪‬ﺘﻘﹸﻮ ﹶﻥ ِﻋﻘﹶﺎ‪‬ﺑ ‪‬ﻪ‪ ،‬ﹶﻓ‪‬ﻴ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ِﺑﻄﹶﺎ ‪‬ﻋِﺘ ِﻪ ‪.‬ﻭﺍ ُ‬ ‫ﺸ ‪‬ﻮ ﹶﻥ ﺍ َ‬
‫ﺨ‪‬‬‫‪‬ﻳ ‪‬‬
‫‪٦١٢‬‬
‫ﺏ ‪‬ﻣ ‪‬ﻦ ﺁ ‪‬ﻣ ‪‬ﻦ ِﺑ ِﻪ ‪‬ﻭﹶﺃﻃﹶﺎ ‪‬ﻋ ‪‬ﻪ ‪.‬‬
‫ِﻟ ﹸﺬﻧ‪‬ﻮ ِ‬

‫‪ - ٦١١‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٣٩٣٨ / ٦) -‬‬

‫‪ - ٦١٢‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٣٥٦٨ / ١) -‬‬
‫‪٢٩٦‬‬
‫ﺇ‪‬ﺎ ﻟﻔﺘﺔ ﻛﻮﻧﻴﺔ ﻋﺠﻴﺒﺔ ﻣﻦ ﺍﻟﻠﻔﺘﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻣﺼﺪﺭ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪.‬ﻟﻔﺘﺔ ﺗﻄـﻮﻑ ﰲ ﺍﻷﺭﺽ‬
‫ﻛﻠﻬﺎ ﺗﺘﺒﻊ ﻓﻴﻬﺎ ﺍﻷﻟﻮﺍﻥ ﻭﺍﻷﺻﺒﺎﻍ ﰲ ﻛﻞ ﻋﻮﺍﳌﻬﺎ‪.‬ﰲ ﺍﻟﺜﻤﺮﺍﺕ‪.‬ﻭﰲ ﺍﳉﺒﺎﻝ‪.‬ﻭﰲ ﺍﻟﻨـﺎﺱ‪.‬ﻭﰲ‬
‫ﺍﻟﺪﻭﺍﺏ ﻭﺍﻷﻧﻌﺎﻡ‪.‬ﻟﻔﺘﺔ ﲡﻤﻊ ﰲ ﻛﻠﻤﺎﺕ ﻗﻼﺋﻞ‪،‬ﺑﲔ ﺍﻷﺣﻴﺎﺀ ﻭﻏﲑ ﺍﻷﺣﻴـﺎﺀ ﰲ ﻫـﺬﻩ ﺍﻷﺭﺽ‬
‫ﲨﻴﻌﺎ‪،‬ﻭﺗﺪﻉ ﺍﻟﻘﻠﺐ ﻣﺄﺧﻮﺫﺍ ﺑﺬﻟﻚ ﺍﳌﻌﺮﺽ ﺍﻹﳍﻲ ﺍﳉﻤﻴﻞ ﺍﻟﺮﺍﺋﻊ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﻳﺸﻤﻞ ﺍﻷﺭﺽ‬
‫ﲨﻴﻌﺎ‪.‬‬
‫ﻭﺗﺒﺪﺃ ﺑﺈﻧﺰﺍﻝ ﺍﳌﺎﺀ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪،‬ﻭﺇﺧﺮﺍﺝ ﺍﻟﺜﻤﺮﺍﺕ ﺍﳌﺨﺘﻠﻔﺎﺕ ﺍﻷﻟﻮﺍﻥ‪.‬ﻭﻷﻥ ﺍﳌﻌـﺮﺽ ﻣﻌـﺮﺽ‬
‫ﺨ‪‬ﺘﻠِﻔـﹰﺎ‬
‫ﺕ ‪‬ﻣ ‪‬‬
‫ﺃﺻﺒﺎﻍ ﻭﺷﻴﺎﺕ‪،‬ﻓﺈﻧﻪ ﻻ ﻳﺬﻛﺮ ﻫﻨﺎ ﻣﻦ ﺍﻟﺜﻤﺮﺍﺕ ﺇﻻ ﺃﻟﻮﺍ‪‬ﺎ » ﹶﻓﹶﺄ ‪‬ﺧ ‪‬ﺮﺟ‪‬ﻨﺎ ِﺑ ِﻪ ﹶﺛﻤ‪‬ـﺮﺍ ٍ‬
‫ﹶﺃﻟﹾﻮﺍﻧ‪‬ﻬﺎ« ‪..‬ﻭﺃﻟﻮﺍﻥ ﺍﻟﺜﻤﺎﺭ ﻣﻌﺮﺽ ﺑﺪﻳﻊ ﻟﻸﻟﻮﺍﻥ ﻳﻌﺠﺰ ﻋﻦ ﺇﺑﺪﺍﻉ ﺟﺎﻧﺐ ﻣﻨﻪ ﲨﻴﻊ ﺍﻟﺮﺳـﺎﻣﲔ‬
‫ﰲ ﲨﻴﻊ ﺍﻷﺟﻴﺎﻝ‪.‬ﻓﻤﺎ ﻣﻦ ﻧﻮﻉ ﻣﻦ ﺍﻟﺜﻤﺎﺭ ﳝﺎﺛﻞ ﻟﻮﻧﻪ ﻟﻮﻥ ﻧﻮﻉ ﺁﺧﺮ‪.‬ﺑﻞ ﻣﺎ ﻣﻦ ﲦﺮﺓ ﻭﺍﺣـﺪﺓ‬
‫ﳝﺎﺛﻞ ﻟﻮ‪‬ﺎ ﻟﻮﻥ ﺃﺧﻮﺍ‪‬ﺎ ﻣﻦ ﺍﻟﻨﻮﻉ ﺍﻟﻮﺍﺣﺪ‪.‬ﻓﻌﻨﺪ ﺍﻟﺘﺪﻗﻴﻖ ﰲ ﺃﻱ ﲦﺮﺗﲔ ﺃﺧﺘﲔ ﻳﺒﺪﻭ ﺷﻲﺀ ﻣـﻦ‬
‫ﺍﺧﺘﻼﻑ ﺍﻟﻠﻮﻥ! ﻭﻳﻨﺘﻘﻞ ﻣﻦ ﺃﻟﻮﺍﻥ ﺍﻟﺜﻤﺎﺭ ﺇﱃ ﺃﻟﻮﺍﻥ ﺍﳉﺒﺎﻝ ﻧﻘﻠﺔ ﻋﺠﻴﺒﺔ ﰲ ﻇﺎﻫﺮﻫﺎ ﻭﻟﻜﻨﻬﺎ ﻣﻦ‬
‫ﻧﺎﺣﻴﺔ ﺩﺭﺍﺳﺔ ﺍﻷﻟﻮﺍﻥ ﺗﺒﺪﻭ ﻃﺒﻴﻌﻴﺔ‪.‬‬
‫ﻓﻔﻲ ﺃﻟﻮﺍﻥ ﺍﻟﺼﺨﻮﺭ ﺷﺒﻪ ﻋﺠﻴﺐ ﺑﺄﻟﻮﺍﻥ ﺍﻟﺜﻤﺎﺭ ﻭﺗﻨﻮﻋﻬﺎ ﻭﺗﻌﺪﺩﻫﺎ‪،‬ﺑﻞ ﺇﻥ ﻓﻴﻬﺎ ﺃﺣﻴﺎﻧـﺎ ﻣـﺎ‬
‫ﻳﻜﻮﻥ ﻋﻠﻰ ﺷﻜﻞ ﺑﻌﺾ ﺍﻟﺜﻤﺎﺭ ﻭﺣﺠﻤﻬﺎ ﻛﺬﻟﻚ ﺣﱴ ﻣﺎ ﺗﻜﺎﺩ ﺗﻔﺮﻕ ﻣﻦ ﺍﻟﺜﻤﺎﺭ ﺻـﻐﲑﻫﺎ‬
‫ﺐ ﺳ‪‬ﻮ ‪‬ﺩ« ‪..‬‬
‫ﻒ ﹶﺃﻟﹾﻮﺍﻧ‪‬ﻬﺎ ‪‬ﻭﻏﹶﺮﺍِﺑﻴ ‪‬‬
‫ﺨ‪‬ﺘِﻠ ‪‬‬
‫ﺾ ‪‬ﻭ ‪‬ﺣ ‪‬ﻤ ‪‬ﺮ ‪‬ﻣ ‪‬‬
‫ﻭﻛﺒﲑﻫﺎ! » ‪‬ﻭ ِﻣ ‪‬ﻦ ﺍﹾﻟﺠِﺒﺎ ِﻝ ﺟ‪ ‬ﺪ ‪‬ﺩ ﺑِﻴ ‪‬‬
‫ﻭﺍﳉﺪﺩ ﺍﻟﻄﺮﺍﺋﻖ ﻭﺍﻟﺸﻌﺎﺏ‪.‬ﻭﻫﻨﺎ ﻟﻔﺘﺔ ﰲ ﺍﻟﻨﺺ ﺻﺎﺩﻗﺔ‪،‬ﻓﺎﳉﺪﺩ ﺍﻟﺒﻴﺾ ﳐﺘﻠﻒ ﺃﻟﻮﺍ‪‬ـﺎ ﻓﻴﻤـﺎ‬
‫ﺑﻴﻨﻬﺎ‪.‬ﻭﺍﳉﺪﺩ ﺍﳊﻤﺮ ﳐﺘﻠﻒ ﺃﻟﻮﺍ‪‬ﺎ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ‪.‬ﳐﺘﻠﻒ ﰲ ﺩﺭﺟﺔ ﺍﻟﻠﻮﻥ ﻭﺍﻟﺘﻈﻠﻴـﻞ ﻭﺍﻷﻟـﻮﺍﻥ‬
‫ﺍﻷﺧﺮﻯ ﺍﳌﺘﺪﺍﺧﻠﺔ ﻓﻴﻪ‪،‬ﻭﻫﻨﺎﻙ ﺟﺪﺩ ﻏﺮﺍﺑﻴﺐ ﺳﻮﺩ‪،‬ﺣﺎﻟﻜﺔ ﺷﺪﻳﺪﺓ ﺍﻟﺴﻮﺍﺩ‪.‬‬
‫ﻭﺍﻟﻠﻔﺘﺔ ﺇﱃ ﺃﻟﻮﺍﻥ ﺍﻟﺼﺨﻮﺭ ﻭﺗﻌﺪﺩﻫﺎ ﻭﺗﻨﻮﻋﻬﺎ ﺩﺍﺧﻞ ﺍﻟﻠﻮﻥ ﺍﻟﻮﺍﺣﺪ‪،‬ﺑﻌﺪ ﺫﻛﺮﻫﺎ ﺇﱃ ﺟﺎﻧـﺐ‬
‫ﺃﻟﻮﺍﻥ ﺍﻟﺜﻤﺎﺭ‪،‬ﺰ ﺍﻟﻘﻠﺐ ﻫﺰﺍ‪،‬ﻭﺗﻮﻗﻆ ﻓﻴﻪ ﺣﺎﺳﺔ ﺍﻟﺬﻭﻕ ﺍﳉﻤﺎﱄ ﺍﻟﻌﺎﱄ‪،‬ﺍﻟﱵ ﺗﻨﻈﺮ ﺇﱃ ﺍﳉﻤـﺎﻝ‬
‫ﻧﻈﺮﺓ ﲡﺮﻳﺪﻳﺔ ﻓﺘﺮﺍﻩ ﰲ ﺍﻟﺼﺨﺮﺓ ﻛﻤﺎ ﺗﺮﺍﻩ ﰲ ﺍﻟﺜﻤﺮﺓ‪،‬ﻋﻠﻰ ﺑﻌﺪ ﻣﺎ ﺑﲔ ﻃﺒﻴﻌﺔ ﺍﻟﺼﺨﺮﺓ ﻭﻃﺒﻴﻌﺔ‬
‫ﺍﻟﺜﻤﺮﺓ‪،‬ﻭﻋﻠﻰ ﺑﻌﺪ ﻣﺎ ﺑﲔ ﻭﻇﻴﻔﺘﻴﻬﻤﺎ ﰲ ﺗﻘﺪﻳﺮ ﺍﻹﻧﺴﺎﻥ‪.‬ﻭﻟﻜﻦ ﺍﻟﻨﻈﺮﺓ ﺍﳉﻤﺎﻟﻴﺔ ﺍ‪‬ﺮﺩﺓ ﺗـﺮﻯ‬
‫ﺍﳉﻤﺎﻝ ﻭﺣﺪﻩ ﻋﻨﺼﺮﺍ ﻣﺸﺘﺮﻛﺎ ﺑﲔ ﻫﺬﻩ ﻭﺗﻠﻚ‪،‬ﻳﺴﺘﺤﻖ ﺍﻟﻨﻈﺮ ﻭﺍﻻﻟﺘﻔﺎﺕ‪.‬‬

‫‪٢٩٧‬‬
‫ﰒ ﺃﻟﻮﺍﻥ ﺍﻟﻨﺎﺱ‪.‬ﻭﻫﻲ ﻻ ﺗﻘﻒ ﻋﻨﺪ ﺍﻷﻟﻮﺍﻥ ﺍﳌﺘﻤﻴﺰﺓ ﺍﻟﻌﺎﻣﺔ ﻷﺟﻨﺎﺱ ﺍﻟﺒﺸﺮ‪.‬ﻓﻜﻞ ﻓﺮﺩ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﻣﺘﻤﻴﺰ ﺍﻟﻠﻮﻥ ﺑﲔ ﺑﲏ ﺟﻨﺴﻪ‪.‬ﺑﻞ ﻣﺘﻤﻴﺰ ﻣﻦ ﺗﻮﺃﻣﻪ ﺍﻟﺬﻱ ﺷﺎﺭﻛﻪ ﲪﻼ ﻭﺍﺣﺪﺍ ﰲ ﺑﻄﻦ ﻭﺍﺣﺪﺓ!‬
‫ﻭﻛﺬﻟﻚ ﺃﻟﻮﺍﻥ ﺍﻟﺪﻭﺍﺏ ﻭﺍﻷﻧﻌﺎﻡ‪.‬ﻭﺍﻟﺪﻭﺍﺏ ﺃﴰﻞ ﻭﺍﻷﻧﻌﺎﻡ ﺃﺧﺺ‪.‬ﻓﺎﻟﺪﺍﺑﺔ ﻛﻞ ﺣﻴﻮﺍﻥ‪.‬ﻭﺍﻷﻧﻌﺎﻡ‬
‫ﻫﻲ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ ﻭﺍﳌﺎﻋﺰ‪،‬ﺧﺼﺼﻬﺎ ﻣﻦ ﺍﻟﺪﻭﺍﺏ ﻟﻘﺮ‪‬ـﺎ ﻣـﻦ ﺍﻹﻧـﺴﺎﻥ‪.‬ﻭﺍﻷﻟـﻮﺍﻥ‬
‫ﻭﺍﻷﺻﺒﺎﻍ ﻓﻴﻬﺎ ﻣﻌﺮﺽ ﻛﺬﻟﻚ ﲨﻴﻞ ﻛﻤﻌﺮﺽ ﺍﻟﺜﻤﺎﺭ ﻭﻣﻌﺮﺽ ﺍﻟﺼﺨﻮﺭ ﺳﻮﺍﺀ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﻮﱐ ﺍﳉﻤﻴﻞ ﺍﻟﺼﻔﺤﺎﺕ ﺍﻟﻌﺠﻴﺐ ﺍﻟﺘﻜﻮﻳﻦ ﻭﺍﻟﺘﻠﻮﻳﻦ‪،‬ﻳﻔﺘﺤﻪ ﺍﻟﻘﺮﺁﻥ ﻭﻳﻘﻠـﺐ‬
‫ﺻﻔﺤﺎﺗﻪ ﻭﻳﻘﻮﻝ‪:‬ﺇﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﻳﺘﻠﻮﻧﻪ ﻭﻳﺪﺭﻛﻮﻧﻪ ﻭﻳﺘﺪﺑﺮﻭﻧﻪ ﻫﻢ ﺍﻟﺬﻳﻦ ﳜﺸﻮﻥ ﺍﻟﻠﹼﻪ‪ِ»:‬ﺇﻧ‪‬ﻤﺎ‬
‫ﺨﺸ‪‬ﻰ ﺍﻟﱠﻠ ‪‬ﻪ ِﻣ ‪‬ﻦ ﻋِﺒﺎ ِﺩ ِﻩ ﺍﹾﻟ ‪‬ﻌﻠﹶﻤﺎ ُﺀ« ‪..‬‬
‫‪‬ﻳ ‪‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺼﻔﺤﺎﺕ ﺍﻟﱵ ﻗﻠﺒﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻫﻲ ﺑﻌﺾ ﺻﻔﺤﺎﺗﻪ‪،‬ﻭﺍﻟﻌﻠﻤﺎﺀ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺘﺪﺑﺮﻭﻥ‬
‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺠﻴﺐ‪.‬ﻭﻣﻦ ﰒ ﻳﻌﺮﻓﻮﻥ ﺍﻟﻠﹼﻪ ﻣﻌﺮﻓﺔ ﺣﻘﻴﻘﻴﺔ‪.‬ﻳﻌﺮﻓﻮﻧﻪ ﺑﺂﺛﺎﺭ ﺻﻨﻌﺘﻪ‪.‬ﻭﻳﺪﺭﻛﻮﻧـﻪ‬
‫ﺑﺂﺛﺎﺭ ﻗﺪﺭﺗﻪ‪.‬ﻭﻳﺴﺘﺸﻌﺮﻭﻥ ﺣﻘﻴﻘﺔ ﻋﻈﻤﺘﻪ ﺑﺮﺅﻳﺔ ﺣﻘﻴﻘﺔ ﺇﺑﺪﺍﻋﻪ‪.‬ﻭﻣﻦ ﰒ ﳜﺸﻮﻧﻪ ﺣﻘﺎ ﻭﻳﺘﻘﻮﻧـﻪ‬
‫ﺣﻘﺎ‪،‬ﻭﻳﻌﺒﺪﻭﻧﻪ ﺣﻘﺎ‪.‬ﻻ ﺑﺎﻟﺸﻌﻮﺭ ﺍﻟﻐﺎﻣﺾ ﺍﻟﺬﻱ ﳚﺪﻩ ﺍﻟﻘﻠﺐ ﺃﻣﺎﻡ ﺭﻭﻋﺔ ﺍﻟﻜﻮﻥ‪.‬ﻭﻟﻜﻦ ﺑﺎﳌﻌﺮﻓﺔ‬
‫ﺍﻟﺪﻗﻴﻘﺔ ﻭﺍﻟﻌﻠﻢ ﺍﳌﺒﺎﺷﺮ ‪..‬ﻭﻫﺬﻩ ﺍﻟﺼﻔﺤﺎﺕ ﳕﻮﺫﺝ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ‪..‬ﻭﺍﻷﻟﻮﺍﻥ ﻭﺍﻷﺻﺒﺎﻍ ﳕﻮﺫﺝ‬
‫ﻣﻦ ﺑﺪﺍﺋﻊ ﺍﻟﺘﻜﻮﻳﻦ ﺍﻷﺧﺮﻯ ﻭﺑﺪﺍﺋﻊ ﺍﻟﺘﻨﺴﻴﻖ ﺍﻟﱵ ﻻ ﻳﺪﺭﻛﻬﺎ ﺇﻻ ﺍﻟﻌﻠﻤﺎﺀ ‪‬ﺬﺍ ﺍﻟﻜﺘﺎﺏ‪.‬ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺑﻪ ﻋﻠﻤﺎ ﻭﺍﺻﻼ‪.‬ﻋﻠﻤﺎ ﻳﺴﺘﺸﻌﺮﻩ ﺍﻟﻘﻠﺐ‪،‬ﻭﻳﺘﺤﺮﻙ ﺑﻪ‪،‬ﻭﻳﺮﻯ ﺑﻪ ﻳﺪ ﺍﻟﻠﹼـﻪ ﺍﳌﺒﺪﻋـﺔ ﻟﻸﻟـﻮﺍﻥ‬
‫ﻭﺍﻷﺻﺒﺎﻍ ﻭﺍﻟﺘﻜﻮﻳﻦ ﻭﺍﻟﺘﻨﺴﻴﻖ ﰲ ﺫﻟﻚ ﺍﻟﻜﻮﻥ ﺍﳉﻤﻴﻞ‪.‬‬
‫ﺇﻥ ﻋﻨﺼﺮ ﺍﳉﻤﺎﻝ ﻳﺒﺪﻭ ﻣﻘﺼﻮﺩﺍ ﻗﺼﺪﺍ ﰲ ﺗﺼﻤﻴﻢ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻭﺗﻨﺴﻴﻘﻪ‪.‬ﻭﻣﻦ ﻛﻤـﺎﻝ ﻫـﺬﺍ‬
‫ﺍﳉﻤﺎﻝ ﺃﻥ ﻭﻇﺎﺋﻒ ﺍﻷﺷﻴﺎﺀ ﺗﺆﺩﻯ ﻋﻦ ﻃﺮﻳﻖ ﲨﺎﳍﺎ‪.‬ﻫﺬﻩ ﺍﻷﻟﻮﺍﻥ ﺍﻟﻌﺠﻴﺒﺔ ﰲ ﺍﻷﺯﻫﺎﺭ ﲡﺬﺏ‬
‫ﺍﻟﻨﺤﻞ ﻭﺍﻟﻔﺮﺍﺵ ﻣﻊ ﺍﻟﺮﺍﺋﺤﺔ ﺍﳋﺎﺻﺔ ﺍﻟﱵ ﺗﻔﻮﺡ‪.‬ﻭﻭﻇﻴﻔﺔ ﺍﻟﻨﺤﻞ ﻭﺍﻟﻔﺮﺍﺵ ﺑﺎﻟﻘﻴﺎﺱ ﺇﱃ ﺍﻟﺰﻫﺮﺓ‬
‫ﻫﻲ ﺍﻟﻘﻴﺎﻡ ﺑﻨﻘﻞ ﺍﻟﻠﻘﺎﺡ‪،‬ﻟﺘﻨﺸﺄ ﺍﻟﺜﻤﺎﺭ‪.‬ﻭﻫﻜﺬﺍ ﺗﺆﺩﻱ ﺍﻟﺰﻫﺮﺓ ﻭﻇﻴﻔﺘﻬﺎ ﻋـﻦ ﻃﺮﻳـﻖ ﲨﺎﳍـﺎ!‬
‫‪..‬ﻭﺍﳉﻤﺎﻝ ﰲ ﺍﳉﻨﺲ ﻫﻮ ﺍﻟﻮﺳﻴﻠﺔ ﳉﺬﺏ ﺍﳉﻨﺲ ﺍﻵﺧﺮ ﺇﻟﻴﻪ‪،‬ﻷﺩﺍﺀ ﺍﻟﻮﻇﻴﻔﺔ ﺍﻟﱵ ﻳﻘـﻮﻡ ‪‬ـﺎ‬
‫ﺍﳉﻨﺴﺎﻥ‪.‬ﻭﻫﻜﺬﺍ ﺗﺘﻢ ﺍﻟﻮﻇﻴﻔﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﳉﻤﺎﻝ‪.‬‬
‫ﺍﳉﻤﺎﻝ ﻋﻨﺼﺮ ﻣﻘﺼﻮﺩ ﻗﺼﺪﺍ ﰲ ﺗﺼﻤﻴﻢ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻭﺗﻨﺴﻴﻘﻪ‪.‬ﻭﻣﻦ ﰒ ﻫـﺬﻩ ﺍﻟﻠﻔﺘـﺎﺕ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﻟﻠﹼﻪ ﺍﳌﱰﻝ ﺇﱃ ﺍﳉﻤﺎﻝ ﰲ ﻛﺘﺎﺏ ﺍﻟﻠﹼﻪ ﺍﳌﻌﺮﻭﺽ‪.‬‬
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‫»ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﺰِﻳ ‪‬ﺰ ﹶﻏﻔﹸﻮ ‪‬ﺭ« ‪..‬ﻋﺰﻳﺰ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻹﺑﺪﺍﻉ ﻭﻋﻠﻰ ﺍﳉﺰﺍﺀ‪.‬ﻏﻔﻮﺭ ﻳﺘﺪﺍﺭﻙ ﲟﻐﻔﺮﺗﻪ ﻣـﻦ‬
‫‪٦١٣‬‬
‫ﻳﻘﺼﺮﻭﻥ ﰲ ﺧﺸﻴﺘﻪ‪،‬ﻭﻫﻢ ﻳﺮﻭﻥ ﺑﺪﺍﺋﻊ ﺻﻨﻌﺘﻪ‪.‬‬
‫" ﻭﻗﺪ ﺧﺺ ﺍﷲ –ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ -‬ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﻠﻤﺎﺀ ﲟﻨﺎﻗﺐ ﻣﻨﻬﺎ ‪:‬‬
‫ﺏ‬
‫ﺕ ‪‬ﻫ ‪‬ﻦ ﹸﺃ ‪‬ﻡ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﺤ ﹶﻜﻤ‪‬ﺎ ‪‬‬
‫ﺕ ‪‬ﻣ ‪‬‬
‫ﺏ ِﻣ‪‬ﻨ ‪‬ﻪ ﺁﻳ‪‬ﺎ ‪‬‬
‫ﻚ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫ﻱ ﺃﹶﻧ ‪‬ﺰ ﹶﻝ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫‪ (١‬ﺍﻹﳝﺎﻥ‪:‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻫ ‪‬ﻮ ﺍﱠﻟ ِﺬ ‪‬‬
‫ﺕ ﹶﻓﺄﻣ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﰲ ﹸﻗﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ‪‬ﺯ‪‬ﻳ ﹲﻎ ﹶﻓ‪‬ﻴ‪‬ﺘِﺒﻌ‪‬ﻮ ﹶﻥ ﻣ‪‬ﺎ ‪‬ﺗﺸ‪‬ﺎ‪‬ﺑ ‪‬ﻪ ِﻣ‪‬ﻨ ‪‬ﻪ ﺍ‪‬ﺑِﺘﻐ‪‬ﺎﺀ ﺍﹾﻟ ِﻔ‪‬ﺘ‪‬ﻨ ِﺔ ﻭ‪‬ﺍ‪‬ﺑِﺘﻐ‪‬ﺎﺀ ‪‬ﺗ ﹾﺄﻭِﻳِﻠ ِﻪ‬
‫‪‬ﻭﹸﺃ ‪‬ﺧ ‪‬ﺮ ‪‬ﻣ‪‬ﺘﺸ‪‬ﺎِﺑﻬ‪‬ﺎ ‪‬‬
‫‪‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ‪‬ﺗ ﹾﺄﻭِﻳﹶﻠ ‪‬ﻪ ِﺇ ﱠﻻ ﺍﻟﹼﻠ ‪‬ﻪ ﻭ‪‬ﺍﻟﺮ‪‬ﺍ ِﺳﺨ‪‬ﻮ ﹶﻥ ﻓِﻲ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﺁ ‪‬ﻣﻨ‪‬ﺎ ِﺑ ِﻪ ﹸﻛﻞﱞ ﻣ‪ ‬ﻦ ﻋِﻨ ِﺪ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ﻳ‪‬ـ ﱠﺬ ﱠﻛ ‪‬ﺮ‬
‫ﺏ{ )‪ (٧‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‬ ‫ِﺇ ﱠﻻ ﹸﺃ ‪‬ﻭﻟﹸﻮﹾﺍ ﺍﻷﹾﻟﺒ‪‬ﺎ ِ‬
‫ﺤ ‪‬ﻤ ٍﺪ
‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ِﻣ ‪‬ﻦ ِﺣ ﹾﻜ ‪‬ﻤِﺘ ِﻪ ﺃ ﹾﻥ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ِﻣﻨ‪‬ـ ‪‬ﻪ‬ ‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻫ ‪‬ﻮ ﺍﻟﺬِﻱ ﺃ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﺍﻟﻘﹸﺮﺁ ﹶﻥ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ‪‬ﺒ ِﺪ ِﻩ ‪‬ﻣ ‪‬‬ ‫ﻭ‪‬ﺍ ُ‬
‫ﺏ(‬‫ﺻ ﹸﻞ ﻭ‪‬ﺇﻟﻴﻬ‪‬ﺎ ﺍ ﹶﳌ ‪‬ﺮﺟِـ ‪‬ﻊ ) ﺃ ‪‬ﻡ ﺍﹾﻟ ِﻜﺘ‪‬ـﺎ ِ‬‫ﺻ ِﺪ‪ِ ،‬ﻫ ‪‬ﻲ ﺍﻷ ‪‬‬‫ﺤ ‪‬ﺪ ‪‬ﺩ ﹶﺓ ﺍ ﹶﳌ ‪‬ﻌﻨ‪‬ﻰ‪،‬ﺑ‪‬ﻴ‪‬ﻨ ﹶﺔ ﺍ ﹶﳌﻘﹶﺎ ِ‬
‫ﺕ ‪‬ﻣ ‪‬‬ ‫ﺤ ﹶﻜﻤ‪‬ﺎ ٍ‬‫ﺕ ‪‬ﻣ ‪‬‬‫ﺁﻳ‪‬ﺎ ِ‬
‫ﺸ‪‬ﺘِﺒ ‪‬ﻪ ‪‬ﻋﻠﹶـﻰ ﹶﻏﻴ‪‬ـ ِﺮ‬
‫ﺱ‪ ،‬ﻭ‪‬ﺗ ‪‬‬
‫ﻕ ﹶﻓ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎﻫ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﻛﹶﺜ ٍﲑ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺕ‪،‬ﻳ ِﺪ ‪‬‬
‫ﺕ ‪‬ﻣ‪‬ﺘﺸ‪‬ﺎِﺑﻬ‪‬ﺎ ٍ‬ ‫‪ .‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ِﻣ‪‬ﻨ ‪‬ﻪ ﺁﻳ‪‬ﺎ ٍ‬
‫ﲔ ﻓِﻲ ﺍﻟ ِﻌ ﹾﻠ ِﻢ ‪.‬‬
‫ﺨ ‪‬‬‫ﺍﻟﺮ‪‬ﺍ ِﺳ ِ‬
‫ﺿﻬِﻢ ﺍﻟﻔﹶﺎ ِﺳ ‪‬ﺪ ِﺓ‬‫ﺨ ِﺪﻣ‪‬ﻮ ‪‬ﻩ ﻓِﻲ ﺍﻟ ‪‬ﻮﺻ‪‬ﻮ ِﻝ ﺇﱃ ﺃﻏﹾﺮﺍ ِ‬ ‫ﺴ‪‬ﺘ ‪‬‬ ‫ﺤﺮِﻳ ﹶﻔ ‪‬ﻪ ِﻟ‪‬ﻴ ‪‬‬
‫ﺴ‪‬ﺘ ِﻄﻴﻌ‪‬ﻮ ﹶﻥ ‪‬ﺗ ‪‬‬ ‫ﹶﻓﻴ‪‬ﺄ ‪‬ﺧﺬﹸﻭ ﹶﻥ ﺍ ﹸﳌ‪‬ﺘﺸ‪‬ﺎِﺑ ‪‬ﻪ ﺍﻟﺬِﻱ ‪‬ﻳ ‪‬‬
‫ﺴ‪‬ﺘ ِﻄﻴﻌ‪‬ﻮ ﹶﻥ ﺍﻹﻓﹶﺎ ‪‬ﺩ ﹶﺓ‬
‫ﺤﻜﹶﻢ ﻓﹶﺈ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺼ ِﺮﻓﹸﻮ‪‬ﻧ ‪‬ﻪ ﺇﹶﻟ‪‬ﻴ ِﻪ ‪.‬ﺃﻣ‪‬ﺎ ﺍ ﹸﳌ ‪‬‬‫ﺱ ﻻ ‪‬ﺣِﺘﻤ‪‬ﺎ ِﻝ ﹶﻟ ﹾﻔ ِﻈ ِﻪ ِﻟﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬ ‫ﻼ ِﻝ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺿﹶ‬ ‫ِﻣ ‪‬ﻦ ﺇ ‪‬‬
‫ﺠ ﹲﺔ ‪‬ﻋﻠﹶﻴﻬِﻢ ‪.‬‬ ‫ِﻣ‪‬ﻨ ‪‬ﻪ ﻷ‪‬ﻧ ‪‬ﻪ ﺩ‪‬ﺍ ِﻣ ﹲﻎ ﹶﻟ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭ ‪‬ﺣ ‪‬‬
‫ﳊ ‪‬ﻖ‪،‬ﻓﹶﺈ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ‪‬ﺘِﺒﻌ‪‬ﻮ ﹶﻥ ﺍ ﹸﳌﺘ‪‬ـﺸ‪‬ﺎِﺑ ‪‬ﻪ ‪‬ﺭ ﹾﻏﺒ‪‬ـ ﹰﺔ ﻣِـ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻓِـﻲ ﺇﺛﹶـﺎ ‪‬ﺭ ِﺓ‬ ‫ﺃﻣ‪‬ﺎ ﺍﻟﺬِﻳ ‪‬ﻦ ﻓِﻲ ﹸﻗﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ‪‬ﺯ‪‬ﻳ ﹲﻎ ‪‬ﻋ ِﻦ ﺍ ﹶ‬
‫ﻚ ﻓِﻴﻤ‪‬ﺎ ﻟﹶـ ‪‬ﻢ ﻳ‪‬ـﺼ‪‬ﻞ ﺇﻟﻴـ ِﻪ‬ ‫ﺱ ‪‬ﻭ ِﻃﺒ‪‬ﺎ ِﻋ ِﻬﻢ‪ِ ‬ﻣ ‪‬ﻦ ‪‬ﺷ ‪‬‬‫ﻚ ِﺑﻤ‪‬ﺎ ﻓِﻲ ﹶﻏﺮ‪‬ﺍِﺋ ِﺰ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺴ‪‬ﺘﻌِﻴﻨ‪‬ﻮ ﹶﻥ ِﻓﻲ ﹶﺫِﻟ ‪‬‬ ‫ﺍﻟ ِﻔ‪‬ﺘ‪‬ﻨ ِﺔ‪ ،‬ﻭ‪‬ﻳ ‪‬‬
‫ﺕ‪ ،‬ﻭﺟ‪‬ﻤﻴ ِﻊ ‪‬ﺷﺆ‪‬ﻭ ِﻥ ﺍﻟﹶﻌﺎﹶﻟ ِﻢ ﺍﻵﺧ‪‬ـﺮ ‪ .‬ﻭﻳ‪‬ﺄﺧ‪‬ـﺬﹸﻭ ﹶﻥ‬ ‫ﺴ ‪‬ﻬ ‪‬ﻢ ‪.‬ﻛﹶﺎ ِﻹ ‪‬ﺣﻴ‪‬ﺎ ِﺀ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍ ﹶﳌ ‪‬ﻮ ِ‬
‫ِﻋ ﹾﻠ ‪‬ﻤ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳﻨ‪‬ﺎﹸﻟ ‪‬ﻪ ِﺣ ‪‬‬
‫ﺤ ﹶﻜ ِﻢ ﺇﱃ ﺃﻫ‪‬ـﻮ‪‬ﺍِﺋ ِﻬ ‪‬ﻢ‪،‬ﺩ‪‬ﻭ ﹶﻥ‬
‫ﺴ ِﲑ ﺍ ﹸﳌ ‪‬‬
‫ﺤ ﹶﻜ ِﻢ‪ ،‬ﻭ‪‬ﻳ ‪‬ﺮ ِﺟﻌ‪‬ﻮ ﹶﻥ ﻓِﻲ ‪‬ﺗ ﹾﻔ ِ‬
‫ﺍ ﹸﳌ‪‬ﺘﺸ‪‬ﺎِﺑ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﻇﹶﺎ ِﻫ ِﺮ ِﻩ ﺩ‪‬ﻭ ﹶﻥ ‪‬ﻧ ﹶﻈ ٍﺮ ﺇﱃ ﺍ ﹸﳌ ‪‬‬
‫ﺤ ﹶﻜ ِﻢ‬
‫ﺻ ِﻞ ﺍ ﹸﳌ ‪‬‬
‫ﺤ ﹶﻜ ِﻢ ﺇﱃ ﺃ ‪‬ﻫﻮ‪‬ﺍِﺋ ِﻬ ‪‬ﻢ‪ ،‬ﻭ‪‬ﺗﻘﹶﺎﻟِﻴ ِﺪ ِﻫ ‪‬ﻢ‪ ،‬ﹶﻻ ﺇﱃ ﺍﻷ ‪‬‬ ‫ﺴ ِﲑ ﺍ ﹸﳌ ‪‬‬
‫ﺤ ﹶﻜ ِﻢ‪ ،‬ﻭ‪‬ﻳ ‪‬ﺮ ِﺟﻌ‪‬ﻮ ﹶﻥ ﻓِﻲ ‪‬ﺗ ﹾﻔ ِ‬ ‫‪‬ﻧ ﹶﻈ ٍﺮ ﺇﱃ ﺍ ﹸﳌ ‪‬‬
‫ﺍﻟﺬِﻱ ‪‬ﺑِﻨ ‪‬ﻲ ‪‬ﻋﻠﹶﻴ ِﻪ ﺍﻻ ‪‬ﻋِﺘﻘﹶﺎ ‪‬ﺩ ‪.‬‬
‫ﷲ ﻭ‪‬ﺍﻟﺮ‪‬ﺍ ِﺳﺨ‪‬ﻮ ﹶﻥ ﻓِﻲ ﺍﻟ ِﻌ ﹾﻠ ِﻢ‪،‬ﺍ ﹸﳌ‪‬ﺘ ‪‬ﻤ ﱢﻜﻨ‪‬ﻮ ﹶﻥ ِﻣ‪‬ﻨ ‪‬ﻪ ‪.‬‬
‫‪‬ﻭﺗ‪‬ﺄﻭِﻳ ﹸﻞ ﺍ ﹸﳌ‪‬ﺘﺸ‪‬ﺎِﺑ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟ ﹸﻘﺮ‪‬ﺁﻥِ ﹶﻻ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻤ ‪‬ﻪ ﺇ ﱠﻻ ﺍ ُ‬

‫‪ - ٦١٣‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ ‪(٢٩٤٢ / ٥) -‬‬

‫‪٢٩٩‬‬
‫ﺴ ‪‬ﲑ ﺍ ﹶﳌﺘ‪‬ـﺸ‪‬ﺎِﺑ ِﻪ ﺇ ﹼﻻ‬
‫ﲔ‪:‬ﺇ ﱠﻥ ﺍ ﹶﳌ ﹾﻔﻬ‪‬ﻮ ‪‬ﻡ ِﻣ ‪‬ﻦ ‪‬ﻫ ِﺬ ِﻩ ﺍﻵ‪‬ﻳ ِﺔ‪:‬ﺃﻧ‪‬ﻪ ﹶﻻ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ‪‬ﺗ ﹾﻔ ِ‬
‫ﺾ ﺍ ﹸﳌ ﹶﻔﺴِﺮﻳ ‪‬ﻦ ﺍ ﹸﳌ‪‬ﺘ ﹶﻘ ‪‬ﺪ ِﻣ ‪‬‬
‫) ‪‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺴﺘ‪‬ﺄ‪‬ﻧ ﹶﻔ ﹲﺔ ( ‪.‬‬
‫ﷲ ‪.‬ﺃﻣ‪‬ﺎ ﺍﻟﺮ‪‬ﺍ ِﺳﺨ‪‬ﻮ ﹶﻥ ﻓِﻲ ﺍﻟ ِﻌ ﹾﻠ ِﻢ ﹶﻓ ِﻌﺒ‪‬ﺎ ‪‬ﺭ ﹲﺓ ‪‬ﻣ ‪‬‬ ‫ﺍُ‬
‫ﺤ ﹶﻜ ِﻢ‪ ،‬ﻭ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﻬﺬﹶﺍ ﻭ‪‬ﻫﺬﺍ ‪‬ﻋﻠﹶـﻰ ﺣ‪‬ـ ‪‬ﻖ‬
‫‪‬ﻭ ‪‬ﻫﺆ‪‬ﻻ ِﺀ ﺍﻟﺮ‪‬ﺍ ِﺳﺨ‪‬ﻮ ﹶﻥ ﻓِﻲ ﺍﻟ ِﻌ ﹾﻠ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮﺩ‪‬ﻭ ﹶﻥ ﺍ ﹸﳌ‪‬ﺘﺸ‪‬ﺎِﺑ ‪‬ﻪ ﺇﱃ ﺍ ﹸﳌ ‪‬‬
‫ﺤ ﹶﻜ ِﻢ ﺍﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ‪‬ﻭ ‪‬ﻣ‪‬ﺘﺸ‪‬ﺎِﺑ ِﻬ ِﻪ ‪.‬‬‫ﲔ ‪‬ﻣ ‪‬‬ ‫ﷲ‪ ،‬ﻭ ﹶﻻ ﻳ‪ ‬ﹶﻔ ‪‬ﺮﻗﹸﻮ ﹶﻥ ‪‬ﺑ ‪‬‬ ‫ﻕ ِﻣ ‪‬ﻦ ِﻋ‪‬ﻨ ِﺪ ﺍ ِ‬
‫ﺻ ‪‬ﺪ ‪‬‬
‫‪‬ﻭ ِ‬
‫ﻀ ‪‬ﻊ ِﻟﺘ‪‬ـﺄِﺛ ِﲑ ﺍﳍﹶـﻮ‪‬ﻯ‬ ‫ﺴﻠِﻴ ‪‬ﻤ ِﺔ ﺍﻟﺘِﻲ ﹶﻻ ‪‬ﺗﺨ‪‬ـ ‪‬‬ ‫ﺏ ﺍﻟ ‪‬ﻌﻘﹸﻮ ٍﻝ ﺍﻟ ‪‬‬ ‫ﺻﺤ‪‬ﺎ ‪‬‬ ‫ﻚ ﻭ‪ ‬ﹶﻻ ‪‬ﻳ ﹾﻔ ‪‬ﻬ ‪‬ﻤ ‪‬ﻪ ﺇ ﹼﻻ ﺃ ‪‬‬‫‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬ﻌ ِﻘ ﹸﻞ ﹶﺫِﻟ ‪‬‬
‫‪٦١٤‬‬
‫ﺕ‪.‬‬ ‫ﺸﻬ‪‬ﻮﺍ ِ‬ ‫ﻭﺍﻟ ‪‬‬
‫ﻂ‬
‫ﺴِ‬‫ﻼِﺋ ﹶﻜﺔﹸ ‪‬ﻭﹸﺃ ‪‬ﻭﻟﹸﻮﹾﺍ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻗﹶﺂِﺋ ‪‬ﻤﹰﺎ ﺑِﺎﹾﻟﻘِـ ‪‬‬
‫‪ (٢‬ﺍﻟﺘﻮﺣﻴﺪ‪:‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﺷ ِﻬ ‪‬ﺪ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇ ﱠﻻ ‪‬ﻫ ‪‬ﻮ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹶ‬
‫ﺤﻜِﻴ ‪‬ﻢ{ )‪ (١٨‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪.‬‬ ‫ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇ ﱠﻻ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ‪‬ﻌﺰِﻳ ‪‬ﺰ ﺍﹾﻟ ‪‬‬
‫ﺷﻬﺪ ﺍﷲ ﺃﻧﻪ ﺍﳌﺘﻔﺮﺩ ﺑﺎﻹﳍﻴﺔ‪،‬ﻭﹶﻗ ‪‬ﺮ ﹶﻥ ﺷﻬﺎﺩﺗﻪ ﺑﺸﻬﺎﺩﺓ ﺍﳌﻼﺋﻜﺔ ﻭﺃﻫﻞ ﺍﻟﻌﻠﻢ‪،‬ﻋﻠﻰ ﺃﺟ ﱢﻞ ﻣـﺸﻬﻮﺩ‬
‫ﻋﻠﻴﻪ‪،‬ﻭﻫﻮ ﺗﻮﺣﻴﺪﻩ ﺗﻌﺎﱃ ﻭﻗﻴﺎﻣﻪ ﺑﺎﻟﻌﺪﻝ‪،‬ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺬﻱ ﻻ ﳝﺘﻨـﻊ ﻋﻠﻴـﻪ ﺷـﻲﺀ‬
‫‪٦١٥‬‬
‫ﺃﺭﺍﺩﻩ‪،‬ﺍﳊﻜﻴﻢ ﰲ ﺃﻗﻮﺍﻟﻪ ﻭﺃﻓﻌﺎﻟﻪ‪.‬‬
‫‪ (٣‬ﺍﳋﺸﻮﻉ ﻭﺍﻟﺒﻜﺎﺀ‪:‬ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻗﹸ ﹾﻞ ﺁ ِﻣﻨ‪‬ﻮﹾﺍ ِﺑ ِﻪ ﹶﺃ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﺆ ِﻣﻨ‪‬ﻮﹾﺍ ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺃﹸﻭﺗ‪‬ﻮﹾﺍ ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ﻣِﻦ ﹶﻗ‪‬ﺒِﻠ ِﻪ ِﺇﺫﹶﺍ‬
‫ﺠﺪ‪‬ﺍ{ )‪ (١٠٧‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪.‬‬ ‫ﻸ ﹾﺫﻗﹶﺎ ِﻥ ‪‬ﺳ ‪‬‬ ‫ﺨﺮ‪‬ﻭ ﹶﻥ ِﻟ َ‬ ‫‪‬ﻳ‪‬ﺘﻠﹶﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻳ ِ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ِﻟ ‪‬ﻬ ‪‬ﺆ ﹶﻻ ِﺀ ﺍﻟﻜﹶﺎِﻓﺮِﻳ ‪‬ﻦ ﺑِﺎﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ﺍﻟ ‪‬ﻌﻈِﻴ ِﻢ‪،‬ﺍﱠﻟﺬِﻱ ِﺟﹾﺌ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ِﺑ ِﻪ‪ :‬ﺳﻮ‪‬ﺍ ٌﺀ ﺁ ‪‬ﻣ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ِﺑ ِﻪ ﹶﺃ ‪‬ﻡ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﺆ ِﻣﻨ‪‬ـﻮﺍ‬ ‫ﹸﻗ ﹾﻞ ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﷲ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺐ ﺍﻟﺴ‪‬ﺎِﺑ ﹶﻘ ِﺔ ﹶﻟ ‪‬ﻪ‪،‬ﺍﱠﻟﺘِﻲ ﹶﺃ‪‬ﻧ ‪‬ﺰﹶﻟﻬ‪‬ـﺎ ﺍ ُ‬ ‫ﷲ‪ ،‬ﻭﻧ‪ ‬ﻮ ‪‬ﻩ ِﺑ ِﺬ ﹾﻛ ِﺮ ِﻩ ﻓِﻲ ﺍﻟ ﹸﻜ‪‬ﺘ ِ‬
‫ﺴ ِﻪ‪،‬ﹶﺃ‪‬ﻧ ‪‬ﺰﹶﻟ ‪‬ﻪ ﺍ ُ‬
‫ِﺑ ِﻪ‪،‬ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﺣ ‪‬ﻖ ﻓِﻲ ‪‬ﻧ ﹾﻔ ِ‬
‫ﺴﻜﹸﻮﺍ ِﺑ ِﻜﺘ‪‬ـﺎِﺑ ِﻬ ‪‬ﻢ‪ ،‬ﻭﹶﻟ ‪‬ﻢ‬
‫ﺏ‪،‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺃﹸﻭﺗ‪‬ﻮﺍ ﺍﻟ ِﻌ ﹾﻠ ‪‬ﻢ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻤ ‪‬‬‫ﲔ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﻟ ِﻜﺘ‪‬ﺎ ِ‬ ‫ﺤ ‪‬‬‫ﲔ ‪.‬ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﻟ ِ‬ ‫‪‬ﺭ ‪‬ﺳِﻠ ِﻪ ﺍﻟﺴ‪‬ﺎِﺑ ِﻘ ‪‬‬
‫ﷲ ‪‬ﺷﻜﹾﺮﹰﺍ ﹶﻟ ‪‬ﻪ ‪‬ﻋﻠﹶـﻰ ِﺇ‪‬ﻧﺠ‪‬ـﺎ ِﺯ ِﻩ‬ ‫ﺨﺮ‪‬ﻭ ﹶﻥ ﺳ‪‬ﺎ ِﺟﺪِﻳ ‪‬ﻦ ِ‬ ‫ﺤ ‪‬ﺮﻓﹸﻮ ‪‬ﻩ‪ِ،‬ﺇﺫﹶﺍ ‪‬ﻳ‪‬ﺘﻠﹶﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﻟ ﹸﻘﺮ‪‬ﺁ ﹸﻥ ‪‬ﻳ ِ‬
‫‪‬ﻳ‪‬ﺒ ‪‬ﺪﻟﹸﻮ ‪‬ﻩ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫‪٦١٦‬‬
‫ﺱ‪.‬‬ ‫ﻚ ِﺇﻟﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ‪‬ﻩ ِﺑِﺈ ‪‬ﺭﺳ‪‬ﺎِﻟ ‪‬‬
‫ﺨﺸ‪‬ﻰ ﺍﻟﱠﻠ ‪‬ﻪ ِﻣ ‪‬ﻦ ِﻋﺒ‪‬ﺎ ِﺩ ِﻩ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎﺀ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﺰِﻳـ ‪‬ﺰ ﹶﻏﻔﹸـﻮ ‪‬ﺭ{ )‪(٢٨‬‬
‫‪ (٤‬ﺍﳋﺸﻴﺔ‪:‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ }:‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺳﻮﺭﺓ ﻓﺎﻃﺮ‬

‫‪ - ٦١٤‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٣٠١ / ١) -‬‬

‫‪ - ٦١٥‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ ‪(٣١٧ / ١) -‬‬
‫‪ - ٦١٦‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٢١٣٧ / ١) -‬‬
‫‪٣٠٠‬‬
‫ﷲ ﻭﻳﺘﻘــﻲ ﻋﻘﺎﺑــﻪ ﺑﻄﺎﻋﺘــﻪ ﻭﺍﺟﺘﻨــﺎﺏ ﻣﻌــﺼﻴﺘﻪ ﺍﻟﻌﻠﻤــﺎ ُﺀ ﺑــﻪ‬
‫ﺇﳕــﺎ ﳜــﺸﻰ ﺍ َ‬
‫ﺳﺒﺤﺎﻧﻪ‪،‬ﻭﺑﺼﻔﺎﺗﻪ‪،‬ﻭﺑﺸﺮﻋﻪ‪،‬ﻭﻗﺪﺭﺗﻪ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ‪،‬ﻭﻣﻨﻬﺎ ﺍﺧﺘﻼﻑ ﻫﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻣﻊ ﺍﲢﺎﺩ‬
‫ﻱ ﻻ ﻳﻐﺎﻟﹶﺐ‪،‬ﻏﻔﻮﺭ ﻳﺜﻴـﺐ ﺃﻫـﻞ‬
‫ﺳﺒﺒﻬﺎ‪،‬ﻭﻳﺘﺪﺑﺮﻭﻥ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻋﻈﺎﺕ ﻭﻋﱪ‪.‬ﺇﻥ ﺍﷲ ﻋﺰﻳﺰ ﻗﻮ ‪‬‬
‫‪٦١٧‬‬
‫ﺍﻟﻄﺎﻋﺔ‪،‬ﻭﻳﻌﻔﻮ ﻋﻨﻬﻢ‪.‬‬
‫ﺇ ﱠﻥ ﺍﻟﻌﻠﻢ ﻳﻌﻤﻞ ﻋﻠﻰ ﺗﻌﻤﻴﻖ ﺍﻟﻌﻘﻴﺪﺓ ﰲ ﺍﻟﻨﻔﻮﺱ ﻭﺗﺮﺳﻴﺦ ﺍﻹﳝﺎﻥ ﰲ ﺍﻟﻘﻠﻮﺏ ﻭﳝﻨﺢ ﺍﻹﻧـﺴﺎﻥ‬
‫ﻧﻔﺎﺫﹰﺍ ﰲ ﺍﻟﺒﺼﲑﺓ ﻭﻗﻮﺓ ﻭﺳﻼﻣﺔ ﰲ ﺍﻹﺩﺭﺍﻙ ﻭﺍﻟﺘﻔﻜﲑ‪،‬ﻭﳍﺬﺍ ﻓﺈ ﱠﻥ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻌﻠﻢ ﻭﺍﻹﳝﺎﻥ ﳑـﺎ‬
‫ﳝﻨﺢ ﺍﷲ –ﻋﺰ ﻭﺟﻞ‪ -‬ﺑﻪ ﺍﻟﺮﻓﻌﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﲰﻮ ﺍﳌﱰﻟﺔ " ‪،٦١٨‬ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ـﺎ‬
‫ﺸﺰ‪‬ﻭﺍ‬
‫ﺴ ِﺢ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭِﺇﺫﹶﺍ ﻗِﻴ ﹶﻞ ﺍﻧ ‪‬‬
‫ﺴﺤ‪‬ﻮﺍ ‪‬ﻳ ﹾﻔ ‪‬‬
‫ﺲ ﻓﹶﺎ ﹾﻓ ‪‬‬
‫ﺴﺤ‪‬ﻮﺍ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤﺠ‪‬ﺎِﻟ ِ‬
‫ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ِﺇﺫﹶﺍ ﻗِﻴ ﹶﻞ ﹶﻟ ﹸﻜﻢ‪ ‬ﺗ ﹶﻔ ‪‬‬
‫ﺕ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ِﺑﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ﺧ‪‬ـِﺒ ‪‬ﲑ{‬
‫ﺸﺰ‪‬ﻭﺍ ‪‬ﻳ ‪‬ﺮﹶﻓ ِﻊ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﻣِﻨ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺃﹸﻭﺗ‪‬ﻮﺍ ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ‪‬ﺩ ‪‬ﺭﺟ‪‬ﺎ ٍ‬
‫ﻓﹶﺎﻧ ‪‬‬
‫)‪ (١١‬ﺳﻮﺭﺓ ﺍ‪‬ﺎﺩﻟﺔ‪.‬‬
‫ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺻﺪ‪‬ﻗﻮﺍ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻋﻤﻠﻮﺍ ﺑﺸﺮﻋﻪ‪،‬ﺇﺫﺍ ﻃﹸﻠﺐ ﻣﻨﻜﻢ ﺃﻥ ﻳﻮﺳﻊ ﺑﻌﻀﻜﻢ ﻟﺒﻌﺾ‬
‫ﺍ‪‬ﺎﻟﺲ ﻓﺄﻭﺳﻌﻮﺍ‪،‬ﻳﻮﺳﻊ ﺍﷲ ﻋﻠﻴﻜﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪،‬ﻭﺇﺫﺍ ﻃﻠﺐ ﻣﻨﻜﻢ‪ -‬ﺃﻳﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ‪ -‬ﺃﻥ‬
‫ﺗﻘﻮﻣﻮﺍ ﻣﻦ ﳎﺎﻟﺴﻜﻢ ﻷﻣﺮ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺧﲑ ﻟﻜﻢ ﻓﻘﻮﻣﻮﺍ‪،‬ﻳﺮﻓـﻊ ﺍﷲ ﻣﻜﺎﻧـﺔ‬
‫ﺍﳌﺆﻣﻨﲔ ﺍﳌﺨﻠﺼﲔ ﻣﻨﻜﻢ‪،‬ﻭﻳﺮﻓﻊ ﻣﻜﺎﻧﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺩﺭﺟﺎﺕ ﻛـﺜﲑﺓ ﰲ ﺍﻟﺜـﻮﺍﺏ ﻭﻣﺮﺍﺗـﺐ‬
‫ﺍﻟﺮﺿﻮﺍﻥ‪،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﺧﺒﲑ ﺑﺄﻋﻤﺎﻟﻜﻢ ﻻ ﳜﻔﻰ ﻋﻠﻴﻪ ﺷﻲﺀ ﻣﻨﻬﺎ‪،‬ﻭﻫﻮ ﳎﺎﺯﻳﻜﻢ ﻋﻠﻴﻬﺎ‪.‬ﻭﰲ ﺍﻵﻳﺔ‬
‫‪٦١٩‬‬
‫ﺗﻨﻮﻳﻪ ﲟﻜﺎﻧﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻓﻀﻠﻬﻢ‪،‬ﻭﺭﻓﻊ ﺩﺭﺟﺎ‪‬ﻢ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪:‬ﺍﻟﻌِﻠﻢ ﰲ ﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﳌﻄﻬﺮﺓ‪:‬‬
‫" ﺑﻌﺚ ﺍﷲ –ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ – ﺑﺸﺮﻉ ﻛﺎﻣﻞ ﻋﻈﻴﻢ ﻭﺷﺎﻣﻞ ﻓﻴﻪ ﺍﳍﺪﺍﻳﺔ‪،‬ﻭﺍﻟﺘﺒﻴﺎﻥ ﳉﻤﻴﻊ ﻣـﺎ‬
‫ﳛﺘﺎﺝ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ‪،‬ﻓﺘﺤﻮﻝ ﺍﻟﻨﺎﺱ ﺑﻔﻀﻞ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺇﱃ ﲪﻠﺔ ﺍﳍﺪﺍﻳﺔ ﻭﺍﻟﻌﻠﻢ ﻭﻗـﺎﺩﺓ‬
‫ﺍﻟﺒﺸﺮ ‪.‬‬

‫‪ - ٦١٧‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ ‪(٤٥٢ / ٧) -‬‬

‫‪ - ٦١٨‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺹ ‪٣٧٣-٣٧٢‬‬
‫‪ - ٦١٩‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ ‪(٦٤ / ١٠) -‬‬
‫‪٣٠١‬‬
 ‫ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ –
‪ -‬ﻳﻄﻠﺐ ﺍﳌﺰﻳﺪ ﻣﻦ ﺍﻟﻌﻠﻢ"‪.٦٢٠‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﹶﻓ‪‬ﺘﻌ‪‬ﺎﻟﹶﻰ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻤِﻠ ‪‬‬
‫ﻚ ﺍﹾﻟﺤ‪‬ـ ‪‬ﻖ‬
‫ﺏ ِﺯ ‪‬ﺩﻧِﻲ ِﻋ ﹾﻠﻤ‪‬ﺎ{ )‪ (١١٤‬ﺳـﻮﺭﺓ‬ ‫ﻚ ‪‬ﻭ ‪‬ﺣ‪‬ﻴ ‪‬ﻪ ‪‬ﻭﻗﹸﻞ ‪‬ﺭ ‪‬‬ ‫ﺠ ﹾﻞ ﺑِﺎﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ﻣِﻦ ﹶﻗ‪‬ﺒ ِﻞ ﺃﹶﻥ ‪‬ﻳ ﹾﻘﻀ‪‬ﻰ ِﺇﹶﻟﻴ‪ ‬‬ ‫‪‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬ﻌ ‪‬‬
‫ﻃـﻪ‬
‫ﺱ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬ﻪ‪،‬ﹶﻓ ‪‬ﻮ ‪‬ﻋ ‪‬ﺪ ‪‬ﻩ ‪‬ﺣ ‪‬ﻖ‪ ،‬ﻭ ‪‬ﻭﻋِﻴ ‪‬ﺪ ‪‬ﻩ ‪‬ﺣ ‪‬ﻖ ‪ .‬ﻭ ِﻣ ‪‬ﻦ ‪‬ﻋ ‪‬ﺪِﻟ ِﻪ ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ ﹶﺃﻧ‪‬ـ ‪‬ﻪ ﹶﻻ‬
‫ﳊ ‪‬ﻖ‪ ،‬ﻭ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬‬
‫ﻚﺍﹶ‬
‫ﷲ ﺍ ﹶﳌِﻠ ‪‬‬‫‪‬ﺗ‪‬ﻨ ‪‬ﺰ ‪‬ﻩ ﺍ ُ‬
‫ﻼ ‪‬ﻳ‪‬ﺒﻘﹶﻰ َﻷ ‪‬ﺣ ٍﺪ ‪‬ﺣ ٌ‪‬ﺞ ‪‬ﻭ ﹶﻻ ‪‬ﺷ‪‬ﺒ ‪‬ﻬ ﹲﺔ ‪.‬‬ ‫ﺏ ﹶﺃﺣ‪‬ﺪﹰﺍ ﹶﻗ‪‬ﺒ ﹶﻞ ﺍ ِﻹ‪‬ﻧﺬﹶﺍ ِﺭ ‪‬ﻭِﺇ ‪‬ﺭﺳ‪‬ﺎ ِﻝ ﺍﻟ ‪‬ﺮ ‪‬ﺳ ِﻞ‪ِ،‬ﻟ ﹶﻜ‪‬ﻴ ﹶ‬ ‫‪‬ﻳ ‪‬ﻌ ﱢﺬ ‪‬‬
‫ﺱ ‪ -‬ﻳﻌ‪‬ﺎﻧِﻲ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﻮﺣِﻲ ِﺷ ‪‬ﺪ ﹰﺓ‪،‬ﹶﻓﻜﹶﺎ ﹶﻥ ‪‬ﻳﺤ‪‬ـ ‪‬ﺮ ‪‬ﻙ ﻟِـﺴ‪‬ﺎ‪‬ﻧ ‪‬ﻪ‬ ‫‪‬ﻭﻛﹶﺎ ﹶﻥ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ
‪ -‬ﹶﻛﻤ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﻆ ﻣ‪‬ـﺎ ﻳ‪‬ـﻮﺣ‪‬ﻲ‬ ‫ﺻ ِﻪ ‪‬ﻋﻠﹶـﻰ ِﺣﻔﹾـ ِ‬ ‫ﻼ ‪‬ﻡ‪ِ ،‬ﻣ ‪‬ﻦ ِﺷﺪ‪ِ ‬ﺓ ِﺣ ‪‬ﺮ ِ‬ ‫ﺴﹶ‬ ‫ﻼ ‪‬ﻩ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﺟ‪‬ﺒﺮِﻳ ﹸﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ِﺑ ِﻪ‪ ،‬ﻭ‪‬ﻳ ﹶﻜ ‪‬ﺮ ‪‬ﺭ ﻣ‪‬ﺎ ‪‬ﺗ ﹶ‬
‫ﻚ ﺍﻟﻘﹸـﺮ‪‬ﺁ ﹶﻥ‬‫ﻚ ﺍ ﹶﳌﹶﻠ ‪‬‬
‫ﻒ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ‪:‬ﹶﻓِﺈﺫﹶﺍ ﹶﻗ ‪‬ﺮﹶﺃ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﺇﻟﹶﻰ ﻣ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ﹶﺃ ‪‬ﺳ ‪‬ﻬ ﹸﻞ ‪‬ﻭﹶﺃ ‪‬ﺧ ‪‬‬ ‫ِﺇﹶﻟ‪‬ﻴ ِﻪ‪،‬ﹶﻓﹶﺄ ‪‬ﺭ ‪‬ﺷ ‪‬ﺪ ‪‬ﻩ ﺍ ُ‬
‫ﺏ ِﺯ ‪‬ﺩﻧِﻲ ِﻋﻠﹾﻤﹰﺎ‪. ٦٢١‬‬ ‫ﻚ ﻓﹶﺎ ﹾﻗ ‪‬ﺮﹾﺃ ‪‬ﻩ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻩ‪ ،‬ﻭﹸﻗ ﹾﻞ‪ :‬ﺭ ‪‬‬
‫ﻍ ِﻣ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬
‫ﺖ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ﹶﻓ ‪‬ﺮ ﹶ‬
‫ﺼ ‪‬‬‫ﹶﻓﹶﺄ‪‬ﻧ ِ‬
‫ﺴ ِﻤ ‪‬ﻌ‪‬ﺘ ‪‬ﻪ ﻳ‪‬ـ ﹾﺬ ﹸﻛ ‪‬ﺮ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ـﻮ ﹶﻝ ﺍﻟﻠﱠـ ِﻪ
ﻛﹶـﺎ ﹶﻥ‬
‫ﻚ‪،‬ﹶﻓ ‪‬‬ ‫ﺲ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟ ٍ‬‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ﹾﻜﺤ‪‬ﻮ ٍﻝ‪،‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ‪‬ﻋﻠﹶﻰ ﹶﺃ‪‬ﻧ ِ‬
‫‪٦٢٢‬‬
‫‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺍ‪‬ﻧ ﹶﻔ ‪‬ﻌﻨِﻲ ِﺑﻤ‪‬ﺎ ‪‬ﻋﱠﻠ ‪‬ﻤ‪‬ﺘﻨِﻲ‪ ،‬ﻭ ‪‬ﻋﱢﻠ ‪‬ﻤﻨِﻲ ﻣ‪‬ﺎ ‪‬ﻳ‪‬ﻨ ﹶﻔ ‪‬ﻌﻨِﻲ‪ ،‬ﻭ ِﺯ ‪‬ﺩﻧِﻲ ِﻋ ﹾﻠﻤ‪‬ﺎ ِﺇﻟﹶﻰ ِﻋ ﹾﻠﻤِﻲ‪.‬‬
‫ﺚ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﺍﻟﺼﻐﺎﺭ‪،‬ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ –
‪ -‬ﻳﻘﻮﻝ ﺍﻟﻨﺼﺎﺋﺢ ﺍﻟـﺸﺮﻋﻴﺔ‬ ‫ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﲢ ﹸ‬
‫ﻭﺍﻟﻌﻠﻤﻴﺔ ﻟﻸﻃﻔﺎﻝ‪.‬‬
‫ﺠ ِﺮ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ‬
‫ﻼﻣ‪‬ﺎ ﻓِﻰ ‪‬ﺣ ‪‬‬
‫ﺖ ﹸﻏ ﹶ‬
‫ﺐ ‪‬ﺑ ِﻦ ﹶﻛ‪‬ﻴﺴ‪‬ﺎ ﹶﻥ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ ِﻤ ‪‬ﻊ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﹸﻛ‪‬ﻨ ‪‬‬
‫ﻓﻌﻦ ‪‬ﻭ ‪‬ﻫ ‪‬‬
‫ﻼ ‪‬ﻡ ﺳ‪‬ـ ‪‬ﻢ‬ ‫ﺤ ﹶﻔ ِﺔ ﹶﻓﻘﹶﺎ ﹶﻝ ﻟِﻰ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -
-‬ﻳ‪‬ﺎ ﻏﹸـ ﹶ‬ ‫ﺼ‪‬‬ ‫ﺶ ﻓِﻰ ﺍﻟ ‪‬‬ ‫ﺖ ‪‬ﻳﺪِﻯ ‪‬ﺗﻄِﻴ ‪‬‬ ‫‪ -
-‬ﻭﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﻚ ِﻃ ‪‬ﻌ ‪‬ﻤﺘِﻰ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪.‬‬ ‫ﺖ ِﺗ ﹾﻠ ‪‬‬ ‫ﻚ « ‪ .‬ﹶﻓﻤ‪‬ﺎ ﺯ‪‬ﺍﹶﻟ ‪‬‬ ‫ﻚ ‪‬ﻭ ﹸﻛ ﹾﻞ ِﻣﻤ‪‬ﺎ ‪‬ﻳﻠِﻴ ‪‬‬ ‫ﺍﻟﱠﻠ ‪‬ﻪ‪ ،‬ﻭ ﹸﻛ ﹾﻞ ِﺑ‪‬ﻴﻤِﻴِﻨ ‪‬‬
‫ﷲ‬
‫ﺠ ‪‬ﻌ ﹶﻞ ‪‬ﺭﺳ‪‬ـﻮ ﹸﻝ ﺍ ِ‬ ‫ﺱ ِﻣ ‪‬ﻦ ﺍ َﻷ ‪‬ﺳﺮ‪‬ﻯ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﺑ ‪‬ﺪ ٍﺭ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﻓﺪ‪‬ﺍ ٌﺀ‪،‬ﹶﻓ ‪‬‬‫ﺱ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻛﹶﺎ ﹶﻥ ﻧ‪‬ﺎ ‪‬‬ ‫ﻭ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﻼ ‪‬ﻡ ‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎ ‪‬ﻳ‪‬ﺒﻜِﻲ ِﺇﻟﹶﻰ ﹶﺃﺑِﻴ ِﻪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻣ‪‬ـﺎ‬ ‫
‪ِ،‬ﻓﺪ‪‬ﺍ َﺀ ‪‬ﻫ ‪‬ﻢ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻌﱢﻠﻤ‪‬ﻮﺍ ﹶﺃ ‪‬ﻭ ﹶﻻ ‪‬ﺩ ﺍ َﻷ‪‬ﻧﺼ‪‬ﺎ ِﺭ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ‪‬ﺑ ﹶﺔ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓﺠ‪‬ﺎ َﺀ ﹸﻏ ﹶ‬
‫‪٦٢٣‬‬
‫ﺐ ِﺑ ﹶﺬ ‪‬ﺣ ِﻞ ‪‬ﺑ ‪‬ﺪ ٍﺭ ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﹶﻻ ‪‬ﺗ ﹾﺄﺗِﻴ ِﻪ ﹶﺃ‪‬ﺑﺪ‪‬ﺍ‪.‬‬
‫ﺚ‪،‬ﻳ ﹾﻄﹸﻠ ‪‬‬
‫ﺨﺒِﻴ ﹸ‬
‫ﺿ ‪‬ﺮ‪‬ﺑﻨِﻲ ‪‬ﻣ ‪‬ﻌﱢﻠﻤِﻲ ﻗﹶﺎ ﹶﻝ‪:‬ﺍﹾﻟ ‪‬‬
‫ﻚ ؟ ﻗﹶﺎ ﹶﻝ‪ :‬‬
‫‪‬ﺷ ﹾﺄ‪‬ﻧ ‪‬‬

‫‪ - ٦٢٠‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺹ ‪٣٧٥‬‬
‫‪ - ٦٢١‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٢٤٣٢ / ١) -‬‬
‫‪ - ٦٢٢‬ﺍﻟﻔﻮﺍﺋﺪ ﻟﺘﻤﺎﻡ ‪ (٩٥٤)(٢٠ / ٢) - ٤١٤‬ﺻﺤﻴﺢ ﻟﻐﲑﻩ‬
‫‪ - ٦٢٣‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ (٢٢١٦)(٦٥٣ / ١) -‬ﺣﺴﻦ‬
‫ﺖ ﻋﻠﻴﻪ ﻣﻦ ﻗ‪‬ﺘ ٍﻞ ﺃﻭ ‪‬ﺟﺮ‪‬ﺡ ﻭﳓﻮ ﺫﻟﻚ‪ .‬ﻭﺍﻟ ﱠﺬﺣ‪‬ﻞ‪:‬ﺍﻟﻌﺪ‪‬ﺍﻭﺓ ﺃﻳﻀﺎ‬
‫ﺐ ﺍﳌﹸﻜﺎﻓﺄﺓ ِﺑﺠِﻨﺎﻳ ٍﺔ ‪‬ﺟِﻨ‪‬ﻴ ‪‬‬
‫ﺍﻟ ﱠﺬﺣ‪‬ﻞ‪:‬ﺍﻟ ‪‬ﻮ‪‬ﺗ ‪‬ﺮ ﻭﻃﹶﻠ ‪‬‬
‫‪٣٠٢‬‬
‫ﲔ ﺃﹸﻭِﻗ‪‬ﻴ ﹰﺔ‪ ،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﹶﺃﻣ‪‬ـ ‪‬ﺮ ‪‬ﻩ ﹶﺃ ﹾﻥ‬
‫ﺸ ‪‬ﻌِﺒ ‪‬ﻲ‪،‬ﻗﹶﺎ ﹶﻝ‪ ":‬ﻛﹶﺎ ﹶﻥ ِﻓﺪ‪‬ﺍﺀُ ﹸﺃﺳ‪‬ﺎﺭ‪‬ﻯ ‪‬ﻳ ‪‬ﻮ ِﻡ ‪‬ﺑ ‪‬ﺪ ٍﺭ ﹶﺃ ‪‬ﺭ‪‬ﺑ ِﻌ ‪‬‬
‫ﻭ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬‬
‫‪٦٢٤‬‬
‫ﲔ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ‪‬ﺑ ﹶﺔ "‬
‫ﺴِﻠ ِﻤ ‪‬‬
‫ﺸ ‪‬ﺮ ﹰﺓ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫‪‬ﻳ ‪‬ﻌﱢﻠ ‪‬ﻢ ‪‬ﻋ ‪‬‬
‫ﻭﻗﺒﻮﻝ ﺍﻟﻨﱯ
ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻜﺘﺎﺑﺔ ﺑﺪﻝ ﺍﻟﻔﺪﺍﺀ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻛﺎﻧﻮﺍ ﻓﻴـﻪ ﺑﺄﺷـﺪ‬
‫ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﳌﺎﻝ ﻳﺮﻳﻨﺎ ﲰﻮ ﺍﻹﺳﻼﻡ ﰲ ﻧﻈﺮﺗﻪ ﺇﱃ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ‪،‬ﻭﺇﺯﺍﻟﺔ ﺍﻷﻣﻴـﺔ‪،‬ﻭﻟﻴﺲ ﻫـﺬﺍ‬
‫ﻚ ﺍﱠﻟﺬِﻱ ‪‬ﺧﹶﻠ ‪‬ﻖ ‪ -‬ﺧﻠﹶـ ‪‬ﻖ‬
‫ﺑﻌﺠﻴﺐ ﻣﻦ ﺩﻳﻦ ﻛﺎﻥ ﺃﻭﻝ ﻣﺎ ﻧﺰﻝ ﻣﻦ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ‪ ):‬ﺍ ﹾﻗ ‪‬ﺮﹾﺃ ﺑِﺎ ‪‬ﺳ ِﻢ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻚ ﺍﻷ ﹾﻛ ‪‬ﺮ ‪‬ﻡ ‪ -‬ﺍﱠﻟﺬِﻱ ‪‬ﻋﱠﻠ ‪‬ﻢ ﺑِﺎﹾﻟ ﹶﻘﹶﻠ ِﻢ ( ]ﺍﻟﻌﻠﻖ‪.[٤-١:‬ﻭﺍﺳﺘﻔﺎﺿـﺖ‬ ‫ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ِﻣ ‪‬ﻦ ‪‬ﻋﹶﻠ ٍﻖ ‪ -‬ﺍ ﹾﻗ ‪‬ﺮﹾﺃ ‪‬ﻭ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻓﻴﻪ ﻧﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﰲ ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺍﻟﻌﻠﻢ ﻭﺑﻴﺎﻥ ﻣﱰﻟﺔ ﺍﻟﻌﻠﻤﺎﺀ‪،‬ﻭ‪‬ﺬﺍ ﺍﻟﻌﻤـﻞ ﺍﳉﻠﻴـﻞ‬
‫ﻳﻌﺘﱪ ﺍﻟﻨﱯ
ﺃﻭﻝ ﻣﻦ ﻭﺿﻊ ﺣﺠﺮ ﺍﻷﺳﺎﺱ ﰲ ﺇﺯﺍﻟﺔ ﺍﻷﻣﻴﺔ ﻭﺇﺷﺎﻋﺔ ﺍﻟﻘـﺮﺍﺀﺓ ﻭﺍﻟﻜﺘﺎﺑـﺔ‪،‬ﻭﺃﻥ‬
‫‪٦٢٥‬‬
‫ﺍﻟﺴﺒﻖ ﰲ ﻫﺬﺍ ﻟﻺﺳﻼﻡ"‬
‫ﺖ‬
‫ﺖ ‪‬ﻣﻌ‪‬ﺎ ِﻭ‪‬ﻳ ﹶﺔ ‪‬ﺧﻄِﻴﺒ‪‬ﺎ ‪‬ﻳﻘﹸـﻮ ﹸﻝ ﺳ‪‬ـ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﺏ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺣ ‪‬ﻤ‪‬ﻴ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﻭ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ِﺷﻬ‪‬ﺎ ٍ‬
‫ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -
-‬ﻳﻘﹸﻮ ﹸﻝ » ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ِﺮﺩِ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑ ِﻪ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ ‪‬ﻳ ﹶﻔ ﱢﻘ ‪‬ﻬ ‪‬ﻪ ﻓِﻰ ﺍﻟﺪ‪‬ﻳ ِﻦ‪ ،‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ﻗﹶﺎ ِﺳ ‪‬ﻢ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ‪‬ﻌﻄِﻰ‪ ،‬ﻭﹶﻟ ‪‬ﻦ‬
‫ﻀﺮ‪ ‬ﻫ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﺧ‪‬ﺎﹶﻟ ﹶﻔ ‪‬ﻬ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹾﺄِﺗ ‪‬ﻰ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺍﻟﱠﻠ ِﻪ «‪. ٦٢٦‬‬
‫‪‬ﺗﺰ‪‬ﺍ ﹶﻝ ‪‬ﻫ ِﺬ ِﻩ ﺍ ُﻷ ‪‬ﻣ ﹸﺔ ﻗﹶﺎِﺋ ‪‬ﻤ ﹰﺔ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﻣ ِﺮ ﺍﻟﱠﻠ ِﻪ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﻳﻔﻘﻬﻪ ﰲ ﺍﻟﺪﻳﻦ‪:‬ﺍﻟﻔﻘﻪ‪:‬ﺍﻟﻔﻬﻢ ﻭﺍﻟﺪﺭﺍﻳﺔ‪،‬ﻭﺍﻟﻌﻠﻢ ﰲ ﺍﻷﺻﻞ‪،‬ﻭﻗﺪ ﺟﻌﻠﻪ ﺍﻟﻌﺮﻑ ﺧﺎﺻ‪‬ـﺎ ﺑﻌﻠـﻢ‬
‫ﺍﻟﺸﺮﻳﻌﺔ‪،‬ﻭﺧﺎﺻﺔ ﺑﻌﻠﻢ ﺍﻟﻔﺮﻭﻉ‪،‬ﻓﺈﺫﺍ ﻗﻴﻞ‪:‬ﻓﻘﻴﻪ‪،‬ﻋﻠﻢ ﺃﻧﻪ ﺍﻟﻌﺎﱂ ﺑﻌﻠﻮﻡ ﺍﻟﺸﺮﻉ‪،‬ﻭﺇﻥ ﻛﺎﻥ ﻛﻞ ﻋﺎﱂ‬
‫ﺑﻌﻠﻢ ﻓﻘﻴﻬﺎ‪،‬ﻳﻘﺎﻝ‪:‬ﻓﻘﻪ ﺍﻟﺮﺟﻞ‪ -‬ﺑﺎﻟﻜﺴﺮ ‪ -‬ﺇﺫﺍ ﻋﻠﻢ‪،‬ﻭﻓﻘﻪ ‪-‬ﺑﺎﻟﻀﻢ‪ -‬ﺇﺫﺍ ﺻﺎﺭ ﻓﻘﻴﻬﺎ‪،‬ﻭﺗﻔﻘﻪ‪:‬ﺇﺫﺍ‬
‫ﺗﻌﺎﻃﻰ ﺫﻟﻚ‪،‬ﻭﻓﻘﻬﻪ ﺍﷲ‪،‬ﺃﻱ‪:‬ﻋﺮﻓﻪ ﻭﺑﺼﺮﻩ‪.‬‬
‫ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺗﺪ ﱡﻝ ﻋﻠﻰ ﺍﻫﺘﻤﺎﻡ ﺭﺳﻮﻝ ﺍﷲ –
‪ -‬ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﳊﺾ ﻋﻠﻰ ﺫﻟـﻚ‬
‫ﻛﺜﲑﺓ‪،‬ﻭﻣﻌﻈﻢ ﻛﺘﺐ ﺍﻟﺴﻨﺔ ﺍﳌﺮﺗﺒﺔ ﻋﻠﻰ ﺍﻷﺑﻮﺍﺏ ﲢﺘﻮﻱ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ ‪.‬‬
‫ﺖ‬‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ‪‬ﻳﻘﹸﻮ ﹸﻝ‪ :‬ﻣ ‪‬ﻦ ‪‬ﺗ ‪‬ﻌﹶﻠ ‪‬ﻢ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ‪‬ﻋ ﹸﻈ ‪‬ﻤ ‪‬‬ ‫ﺖ ﺍﻟﺸ‪‬ﺎِﻓ ِﻌ ‪‬ﻲ‪ ،‬ﺭ ِ‬ ‫ﺖ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺰِﻧ ‪‬ﻲ ‪،‬ﻗﺎﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﻭﻋﻦ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺠ‪‬ﺘ ‪‬ﻪ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻧ ﹶﻈ ‪‬ﺮ ﻓِﻲ ﺍﻟﱡﻠ ‪‬ﻐ ِﺔ‬‫ﺖ ‪‬ﺣ ‪‬‬ ‫ﺚ ﹶﻗ ِﻮ‪‬ﻳ ‪‬‬ ‫ﺤﺪِﻳ ﹶ‬ ‫ﺐ ﺍﹾﻟ ‪‬‬ ‫ﻗِﻴ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻧ ﹶﻈ ‪‬ﺮ ﻓِﻲ ﺍﹾﻟ ِﻔ ﹾﻘ ِﻪ ‪‬ﻧ‪‬ﺒ ﹶﻞ ِﻣ ﹾﻘﺪ‪‬ﺍ ‪‬ﺭ ‪‬ﻩ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﻛ‪‬ﺘ ‪‬‬
‫‪٦٢٧‬‬
‫ﺴ ‪‬ﻪ ﹶﻟ ‪‬ﻢ ﻳ‪‬ﻨ ﹶﻔ ‪‬ﻌ ‪‬ﻪ ِﻋ ﹾﻠ ‪‬ﻤ ‪‬ﻪ "‬
‫ﺼ ‪‬ﻦ ‪‬ﻧ ﹾﻔ ‪‬‬
‫ﺏ ‪‬ﺟ ‪‬ﺰ ﹶﻝ ‪‬ﺭﹾﺃ‪‬ﻳ ‪‬ﻪ‪،‬ﻭ‪ ‬ﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬‫ﺤﺴ‪‬ﺎ ِ‬ ‫ﻕ ﹶﻃ‪‬ﺒ ‪‬ﻌ ‪‬ﻪ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻧ ﹶﻈ ‪‬ﺮ ﻓِﻲ ﺍﹾﻟ ِ‬ ‫‪‬ﺭ ‪‬‬

‫‪ - ٦٢٤‬ﺍﹾﻟﹶﺄ ‪‬ﻣﻮ‪‬ﺍ ﹸﻝ ﻟِﺎ‪‬ﺑ ِﻦ ‪‬ﺯ‪‬ﻧ ‪‬‬

‫ﺠ ‪‬ﻮ‪‬ﻳ ِﻪ )‪ ( ٣٦٩‬ﺻﺤﻴﺢ ﻣﺮﺳﻞ‬
‫‪ - ٦٢٥‬ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻋﺮﺽ ﻭﻗﺎﺋﻊ ﻭﲢﻠﻴﻞ ﺃﺣﺪﺍﺙ ‪(٦٩ / ٣) -‬‬
‫‪ - ٦٢٦‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ٧١) -‬‬
‫‪٣٠٣‬‬
 ‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪:‬ﺍﻟﺴﻦ‪ ‬ﺍﻟﺬﻱ ﻳﺒﺪﺃ ﻓﻴﻪ ﺗﻌﻠﻴﻢ ﺍﻟﻄﻔﻞ ﻭﺗﺄﺩﻳﺒﻪ‪:‬‬
‫ﻻ ﻳﻮﺟﺪ ﺳ ‪‬ﻦ ﻣﻌﻴﻨﺔ ﻣﻠﺰﻣ ﹲﺔ ﻳﺒﺪﺃ ﻓﻴﻬﺎ ﺗﻌﻠﻴﻢ ﺍﻟﻄﻔﻞ‪،‬ﺇﳕﺎ ﺗﻌﻠﻴﻤﻪ ﳛﺪﺩ ﻭﻓﻖ ﻣﺮﺍﺣﻞ ﳕﻮﻩ ﺍﻟﻌﻘﻠـﻲ‬
‫ﻭﺍﻟﻔﻜﺮﻱ"‪ ٦٢٨‬ﻓﻴﻌﻠﻢ ﺃﻭ ﹰﻻ ﺍﻟﻄﻔﻞ ﺍﻟﻨﻄﻖ‪ ،‬ﱠﰒ ﺍﻟﻜﻼﻡ ﱠﰒ ﻳﺆﺧﺬ ﺑﺘﻌﻠﻴﻤﻪ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻜﺘﺎﺑﺔ ﻭﻣﻌﺮﻓﺔ‬
‫ﺃﻣﻮﺭ ﺩﻳﻨﻪ‪،‬ﻭﻳﻜﻮﻥ ﺍﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ ﺍﻟﺬﻱ ﻳﻌﻤﻞ ﻋﻠﻰ ﺗﻔﺘﺢ ﺃﺫﻫﺎ‪‬ﻢ ﻭﺗﻘﻮﻳﺔ ﺃﺑﺪﺍ‪‬ﻢ ‪.‬‬
‫ﻳﺒﺪﺃ ﺑﺘﻌﻠﻴﻢ ﺍﻟﻄﻔﻞ ﰲ ﻣﺮﺍﺣﻞ ﺍﻟﻄﻔﻮﻟﺔ ﺍﻷﻭﱃ ﲟﺎ ﻳﺘﻔﻖ ﻣﻊ ﳕﻮﻩ ﺍﻟﻌﻘﻠﻲ ﻭﺍﻟﻔﻜﺮﻱ‪،‬ﻭﺍﻟﺴﺒﺐ ﰲ‬
‫ﺫﻟﻚ ﺃ ﱠﻥ ﻣﺮﺣﻠﺔ ﺍﻟﻄﻔﻮﻟﺔ ﻫﻲ ﳎﺎﻝ ﺇﻋﺪﺍﺩ ﻭﺗﺪﺭﻳﺐ ﻭﺗﻌﻠﻴﻢ "‪ " ٦٢٩‬ﻭﺍﻟﺒﺪﺀ ﺑﺘﻌﻠﻴﻤﻪ ﰲ ﻣﺮﺍﺣﻞ‬
‫ﺍﻟﻄﻔﻮﻟﺔ ﺣﻴﺚ ﻳﻜﻮﻥ ﺍﻟﻮﻟﺪ ﺃﺻﻔﻰ ﻭﺃﻗﻮﻯ ﺫﺍﻛﺮﺓ ﻭﺃﻧﺸﻂ ﺗﻌﻠﻴﻤﹰﺎ ‪.‬‬
‫ﻭﻣﺎ ﺃﺣﺴﻦ ﻣﺎ ﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪:‬‬
‫ﺃﺭﺍﱐ ﺃﻧﺴﻰ ﻣﺎ ﺗﻌﻠﻤﺖ ﰲ ﺍﻟﻜﱪ ﻭﻟﺴﺖ ﺑﻨﺎﺳﻲ ﻣﺎ ﺗﻌﻠﻤﺖ ﰲ ﺍﻟﺼﻐﺮ‬
‫‪٦٣٠‬‬
‫ﻭﻣﺎ ﺍﻟﻌﻠﻢ ﺇ ﹼﻻ ﺑﺎﻟﺘﻌﻠﻴﻢ ﰲ ﺍﻟﺼﺒﺎ ﻭﻣﺎ ﺍﳊﻠﻢ ﺇ ﹼﻻ ﺑﺎﻟﺘﺤﻠﻢ ﰲ ﺍﻟﻜﱪ "‬
‫ﻭﻟﻠﺠﻤﻴﻊ ﺩﻭ ‪‬ﺭ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻟﻠﻄﻔﻞ ﺗﺒﺪﺃ ﺑﺎﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻷﻫﻞ‪ ،‬ﱠﰒ ﻳﺄﰐ ﺩﻭﺭ ﺍﳌﺪﺭﺳﺔ ﻭﺍﳌﻌﻠـﻢ‬
‫ﻭﺍﳌﻨﻬﺎﺝ ﻭﺍﳌﺴﺠﺪ ﻭﺍﻹﻋﻼﻡ‪،‬ﻓﻜﻞ ﻫﺆﻻﺀ ﻳﺸ ﱢﻜ ﹸﻞ ﺭﻛﻴﺰ ﹰﺓ ﻣﻬﻤﺔ‪،‬ﻓﺈﺫﺍ ﺍﺟﺘﻤﻌﻮﺍ ﺷـ ﱠﻜﻠﻮﺍ ﻗـﻮﺓ‬
‫ﻋﻈﻴﻤﺔ ‪‬ﺗﻨﺸﺊ ﺃﺟﻴﺎ ﹰﻻ ﺫﺍﺕ ﻋﻘﻴﺪﺓ ﺭﺍﺳﺨﺔ ﻭﺇﳝﺎﻥ ﻗﻮﻱ ﻭﻋﻠﻢ ﻣﺘﲔ‪،‬ﻭﺑﺎﻟﺘﺎﱄ ﻧﻜﻮﻥ ﺃﻣﺔ ﺳﻴﺪﻧﺎ‬
‫ﳏﻤﺪ –
– ﺍﻟﱵ ﱂ ﲣﻠﻖ ﻋﺒﺜﹰﺎ ﻟﻨﺤﻘﻖ ﻣﺎ ﺃﻣﺮﻧـﺎ ﺑـﻪ ﺍﷲ –ﺳـﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ – ﻭﻫـﻮ‬
‫ﺽ ‪‬ﺧﻠِﻴ ﹶﻔ ﹰﺔ‬
‫ﻼِﺋ ﹶﻜ ِﺔ ِﺇﻧ‪‬ﻲ ﺟ‪‬ﺎ ِﻋ ﹲﻞ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﻚ ِﻟ ﹾﻠ ‪‬ﻤ ﹶ‬
‫ﺍﻻﺳﺘﺨﻼﻑ ﰲ ﺍﻷﺭﺽ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ }:‬ﻭِﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻚ ﻗﹶﺎ ﹶﻝ ِﺇﻧ‪‬ﻲ‬
‫ﺱ ﹶﻟ ‪‬‬ ‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﻙ ‪‬ﻭ‪‬ﻧ ﹶﻘ ‪‬ﺪ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬ﺢ ِﺑ ‪‬‬
‫ﺤ ‪‬ﻦ ‪‬ﻧ ‪‬‬‫ﻚ ﺍﻟ ‪‬ﺪﻣ‪‬ﺎﺀ ‪‬ﻭ‪‬ﻧ ‪‬‬‫ﺴ ِﻔ ‪‬‬ ‫ﺠ ‪‬ﻌ ﹸﻞ ﻓِﻴﻬ‪‬ﺎ ﻣ‪‬ﻦ ‪‬ﻳ ﹾﻔﺴِ ‪‬ﺪ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻭ‪‬ﻳ ‪‬‬‫ﻗﹶﺎﻟﹸﻮﹾﺍ ﹶﺃ‪‬ﺗ ‪‬‬
‫ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ﻣ‪‬ﺎ ﹶﻻ ‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ { )‪ (٣٠‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪.‬‬
‫ﻀﻬ‪‬ﻢ‬ ‫ﻒ ‪‬ﺑﻌ‪‬ـ ‪‬‬‫ﺨﻠﹸـ ‪‬‬ ‫ﺽ ﹶﻗﻮ‪‬ﻣـﹰﺎ ‪‬ﻳ ‪‬‬ ‫ﻼِﺋ ﹶﻜ ِﺔ‪ِ:‬ﺇﻧ‪‬ﻲ ﺟ‪‬ﺎ ِﻋ ﹲﻞ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﻚ ِﻟ ﹾﻠ ‪‬ﻤ ﹶ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ِﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻭ‪‬ﺍ ﹾﺫ ﹸﻛﺮ‪ ‬ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺏ ﺳ‪‬ـ ﹾﻠﻄﹶﺎ ٍﻥ‬‫ﻼ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺟِﻴ ٍﻞ‪،‬ﹸﺃ ‪‬ﻣ ﱢﻜ ‪‬ﻦ ﹶﻟﻬ‪‬ـ ‪‬ﻢ ﻓِﻴﻬـﺎ‪ ،‬ﻭﹶﺃ ‪‬ﺟ ‪‬ﻌﹸﻠ ‪‬ﻬ ‪‬ﻢ ﹶﺃﺻ‪‬ـﺤ‪‬ﺎ ‪‬‬ ‫‪‬ﺑﻌ‪‬ﻀﹰﺎ‪،‬ﹶﻗﺮ‪‬ﻧﹰﺎ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹶﻗ ‪‬ﺮ ٍﻥ‪ ،‬ﻭﺟِﻴ ﹰ‬
‫ﻒ ﺍﻟـﺬِﻱ‬ ‫ﳋﹶﻠ ِ‬
‫ﳊ ﹾﻜ ‪‬ﻤ ِﺔ ِﻣ ‪‬ﻦ ‪‬ﺧ ﹾﻠ ِﻖ ﻫﺬﺍ ﺍ ﹶ‬
‫ﺏ ﺍﻟ ِﻜ ِﺮ ِﱘ ‪‬ﻋ ِﻦ ﺍ ِ‬
‫ﲔ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻌِﻠ ِﻤ ‪‬‬
‫ﺖ ﺍﳌﹶﻼِﺋ ﹶﻜ ﹸﺔ ‪‬ﻣ ‪‬‬ ‫‪‬ﻋﻠﹶﻴﻬﺎ‪،‬ﹶﻓﻘﹶﺎﹶﻟ ِ‬

‫‪ - ٦٢٧‬ﺍﻟﹾ ‪‬ﻤ ‪‬ﺪ ‪‬ﺧ ﹸﻞ ِﺇﻟﹶﻰ ﺍﻟ ‪‬‬

‫ﺴ‪‬ﻨ ِﻦ ﺍﹾﻟ ﹸﻜ‪‬ﺒﺮ‪‬ﻯ ِﻟ ﹾﻠ‪‬ﺒ‪‬ﻴ ‪‬ﻬ ِﻘ ‪‬ﻲ )‪( ٤٠٥‬‬
‫‪ - ٦٢٨‬ﺣﻠﱯ‪ ،‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻃﻌﻤﻪ‪ ،‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ‪،‬ﺹ ‪١٩٤‬‬
‫‪ - ٦٢٩‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪ ،‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪،‬ﺹ ‪٣٨٣-٣٨٢‬‬
‫‪ - ٦٣٠‬ﻋﻠﻮﺍﻥ‪،‬ﻋﺒﺪ ﺍﷲ ﻧﺎﺻﺢ‪ ،‬ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﰲ ﺍﻹﺳﻼﻡ‪،‬ﺟـ‪٢٧١-٢٧٠ /١‬‬
‫‪٣٠٤‬‬
‫ﺤ ‪‬ﻦ‬
‫ﷲ‪،‬ﹶﻓ‪‬ﻨ ‪‬‬
‫ﻚ ﺍﻟ ‪‬ﺪﻣ‪‬ﺎ َﺀ ‪.‬ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻫﺬﺍ ﺍﹶﻟﻤ ﹾﻘﺼ‪‬ﻮ ‪‬ﺩ ِﻣ ‪‬ﻦ ‪‬ﺧ ﹾﻠ ِﻘ ِﻬ ‪‬ﻢ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ﹶﺓ ﺍ ِ‬
‫ﺴ ِﻔ ‪‬‬
‫ﺴ ‪‬ﺪ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫‪‬ﺳﻴ‪‬ﻮ ‪‬ﺟ ‪‬ﺪ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹾﻔ ِ‬
‫ﷲ‬
‫ﻚ ﺍﻟ ﹶﻔﺴ‪‬ﺎ ِﺩ ‪.‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍ ُ‬
‫ﺼ ‪‬ﺪ ‪‬ﺭ ِﻣﻨ‪‬ﺎ ﺷ‪‬ﻲ ٌﺀ ِﻣ ‪‬ﻦ ﺫِﻟ ‪‬‬ ‫ﻚ (‪،‬ﻭ‪‬ﻻ ‪‬ﻳ ‪‬‬ ‫ﺱ ﹶﻟ ‪‬‬
‫ﻚ ) ‪‬ﻧ ﹶﻘ ‪‬ﺪ ‪‬‬ ‫ﺼﻠﱢﻲ ﹶﻟ ‪‬‬ ‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﻙ‪ ،‬ﻭ‪‬ﻧ ‪‬‬‫ﺴ‪‬ﺒ ‪‬ﺢ ِﺑ ‪‬‬
‫‪‬ﻧ ‪‬‬
‫ﲔ‬
‫ﺼﺪ‪‬ﻳ ِﻘ ‪‬‬
‫ﺕ ‪‬ﺧ ﹾﻠ ِﻘ ِﻬ ‪‬ﻢ ﻣ‪‬ﺎ ﹶﻻ ‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ‪ ،‬ﹶﻓﹶﺄ ‪‬ﺟ ‪‬ﻌ ﹸﻞ ﻓِﻴ ِﻬ ‪‬ﻢ ﺍﻷَﻧﺒﻴـﺎ َﺀ ﻭ‪‬ﺍﻟـ ‪‬‬
‫‪‬ﺗﻌ‪‬ﺎﱃ‪ِ:‬ﺇﻧ‪‬ﻲ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﻣ‪‬ﺒﺮ‪‬ﺭﺍ ِ‬
‫ﲔ‪.‬‬ ‫ﲔ ﻭ‪‬ﺍﳋﹶﺎ ِﺷ ِﻌ ‪‬‬‫ﺤ ‪‬‬ ‫ﺸﻬ‪‬ﺪﺍ َﺀ ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﻟ ِ‬ ‫ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺐ‬
‫ﺨﺮِﻳـ ِ‬ ‫ﺏ‪ ،‬ﻭ‪‬ﺗ ‪‬‬
‫ﳊﺮ‪‬ﻭ ِ‬
‫ﺽ ﺑِﺈﺛﹶﺎ ‪‬ﺭ ِﺓ ﺍﻟ ِﻔ‪‬ﺘ ِﻦ ﻭﺍﻟﻘﹶﻼِﻗ ِﻞ ‪‬ﻭ ‪‬ﺷ ‪‬ﻦ ﺍ ﹸ‬
‫ﺴﺪ‪‬ﻭ ﹶﻥ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﻭ‪‬ﺍﻟﻜﹶﺎِﻓﺮ‪‬ﻭ ﹶﻥ ﺍﻟﻔﹶﺎ ِﺳﻘﹸﻮ ﹶﻥ ‪‬ﻳ ﹾﻔ ِ‬
‫ﺱ ِﻣ ‪‬ﻦ ‪‬ﺗﻮ‪‬ﺍ ‪‬ﺩ ‪‬ﻭﺗ‪‬ـﺮ‪‬ﺍ ‪‬ﺣ ٍﻢ ﻓِﻴﻤ‪‬ـﺎ ‪‬ﺑﻴ‪‬ـ‪‬ﻨﻬ‪‬ﻢ‬
‫ﷲ ِﺑ ِﻪ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺍﻟ ‪‬ﻌ ‪‬ﻤﺮ‪‬ﺍ ِﻥ ‪‬ﻭﹶﻗ ﹾﻄ ِﻊ ﺍ َﻷ ‪‬ﺭﺣ‪‬ﺎ ِﻡ‪،‬ﻭﺍ ِﻹﺳ‪‬ﺎ َﺀ ِﺓ ﺇِﱃ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺍ ُ‬
‫ﺏ ‪‬ﻋﻈِـﻴ ٍﻢ ﻳ‪‬ـ ‪‬ﻮ ‪‬ﻡ‬ ‫ﺼﲑ‪‬ﻭ ﹶﻥ ﺇِﱃ ‪‬ﻋﺬﹶﺍ ٍ‬ ‫ﷲ ‪ .‬ﻭ‪‬ﻳ ِ‬
‫ﺤ ‪‬ﺮﻣ‪‬ﻮ ﹶﻥ ِﻣ ‪‬ﻦ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ِﺔ ﺍ ِ‬ ‫‪ .‬ﻭﻫ‪‬ﺆ ﹶﻻ ِﺀ ‪‬ﻫ ‪‬ﻢ ﺍﳋﹶﺎ ِﺳﺮ‪‬ﻭ ﹶﻥ َﻷ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫‪٦٣١‬‬
‫ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪.‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﺗﻨﻬﺾ ﺍﻷﻣﺔ ﺑﺄﺑﻨﺎﺋﻬﺎ‪،‬ﻭﻳﻜﻮﻥ ﻟﻨﺎ ﺩﻭﺭ ﻣﻬﻢ ﰲ ﺍ‪‬ﺘﻤﻊ ﻭﺍﻟﻌﺎﱂ‪،‬ﻭﻧ‪‬ﺤ ‪‬ﺪ ﻛﺜﲑﹰﺍ ﻣﻦ ﻫﺠﺮﺓ‬
‫ﺍﻟﻌﻘﻮﻝ ﺍﳌﺴﻠﻤﺔ ﻟﻠﺨﺎﺭﺝ‪،‬ﻓﺎﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻫﻲ ﺣﻀﺎﺭﺓ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ ﰲ ﲨﻴﻊ ﳎـﺎﻻﺕ‬
‫ﺍﳊﻴﺎﺓ ‪،‬ﻭﺍﻟﺘﺎﺭﻳﺦ ﻳﺸﻬﺪ ﺑﺬﻟﻚ‪،‬ﺑﺘﺨﺮﻳﺞ ﺍﺑﻦ ﺳﻴﻨﺎ ﻭﺍﻟﺮﺍﺯﻱ ﻭﻏﲑﻫﻢ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ ‪.‬ﺍﻟـﺬﻱ‬
‫ﻧﺘﻤﲎ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺑﺘﻈﺎﻓﺮ ﺍﳉﻬﻮﺩ ﺃﻥ ﻧﻌﻴﺪ ﻟﻸﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﳎﺪﻫﺎ ﻭﻋﺰﻫﺎ ﺍﻟﺪﻳﲏ ﻭﺍﻟﻌﻠﻤﻲ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ‪ ":‬ﺇﳕﺎ ﳛﻔﻆ ﻋﻦ ﲨﻴﻊ ﺫﻟﻚ ﲝﺴﻦ ﺍﻟﺘﺄﺩﻳﺐ‪،‬ﰒ ﻳﺸﺘﻐﻞ ﰲ ﺍﳌﻜﺘﺐ ﻓﻴﺘﻌﻠﻢ ﺍﻟﻘﺮﺁﻥ‬
‫ﻭﺃﺣﺎﺩﻳﺚ ﺍﻷﺧﺒﺎﺭ ﻭﺣﻜﺎﻳﺎﺕ ﺍﻷﺑﺮﺍﺭ ﻭﺃﺣﻮﺍﳍﻢ ﻟﻴﻨﻐﺮﺱ ﰲ ﻧﻔﺴﻪ ﺣﺐ ﺍﻟﺼﺎﳊﲔ ﻭﳛﻔﻆ ﻣﻦ‬
‫ﺍﻷﺷﻌﺎﺭ ﺍﻟﱵ ﻓﻴﻬﺎ ﺫﻛﺮ ﺍﻟﻌﺸﻖ ﻭﺃﻫﻠﻪ‪،‬ﻭﳛﻔﻆ ﻣﻦ ﳐﺎﻟﻄﺔ ﺍﻷﺩﺑﺎﺀ ﺍﻟﺬﻳﻦ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺫﻟﻚ ﻣﻦ‬
‫‪٦٣٢‬‬
‫ﺍﻟﻈﺮﻑ ﻭﺭﻗﺔ ﺍﻟﻄﺒﻊ‪،‬ﻓﺈﻥ ﺫﻟﻚ ﻳﻐﺮﺱ ﰲ ﻗﻠﻮﺏ ﺍﻟﺼﺒﻴﺎﻥ ﺑﺬﺭ ﺍﻟﻔﺴﺎﺩ‪".‬‬
‫‪ -‬ﻭﻗﺪ ﺫﻛﺮ ﺍﺑﻦ ﺳﻴﻨﺎ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﻴﺎﺳﺔ ﺁﺭﺍﺀ ﲦﻴﻨﺔ ﰲ ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﻭﻧﺼﺢ ﺑﺎﻟﺒﺪﺀ ﺑﺘﻌﻠـﻴﻢ‬
‫ﺍﻟﻄﻔﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲟﺠﺮﺩ ﺍﺳﺘﻌﺪﺍﺩﻩ ﺟﺴﻤ‪‬ﻴﹰﺎ ﻭﻋﻘﻠ‪‬ﻴﹰﺎ ﻟﻠﺘﻌﻠﻴﻢ‪،‬ﻭﰲ ﺍﻟﻮﻗـﺖ ﻧﻔـﺴﻪ ﻳـﺘﻌﻠﻢ‬
‫ﺣﺮﻭﻑ ﺍﳍﺠﺎﺀ ﻭﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻜﺘﺎﺑﺔ‪،‬ﻭﻳﺪﺭﺱ ﻗﻮﺍﻋﺪ ﺍﻟﺪﻳﻦ‪،‬ﰒ ﻳﺮﻭﻱ ﺍﻟﺸﻌﺮ‪،‬ﻭﻳﺒﺘﺪﺉ ﺑـﺎﻟﺮﺟﺰ ﰒ‬
‫ﺍﻟﻘﺼﻴﺪﺓ‪..‬‬
‫‪ -‬ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﺇﱃ ﺃﳘﻴﺔ ﲢﻔﻴﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪،‬ﻭﺃﻭﺿﺢ ﺃﻥ ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺃﺳﺎﺱ‬

‫‪ - ٦٣١‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٣٧ / ١) -‬‬

‫‪ - ٦٣٢‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ‪(٢٧٢ / ٢) -‬‬
‫‪٣٠٥‬‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﰲ ﲨﻴﻊ ﺍﳌﻨﺎﻫﺞ ﺍﻟﺪﺭﺍﺳﻴﺔ ﰲ ﳐﺘﻠﻒ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ‪،‬ﻷﻧﻪ ﺷﻌﺎﺭ ﻣﻦ ﺷﻌﺎﺋﺮ ﺍﻟـﺪﻳﻦ‬
‫‪٦٣٣‬‬
‫ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﺇﱃ ﺭﺳﻮﺥ ﺍﻹﳝﺎﻥ‪.‬‬
‫ﻭﺧﺮﺝ ﺍﻟﻮﻟﻴ ‪‬ﺪ ﺑﻦ ﻳﺰﻳﺪ ﺣﺎ ‪‬ﺟﹰﺎ ﻭﻣﻌﻪ ﻋﺒ ‪‬ﺪ ﺍﷲ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﺮ ﻓﻜﺎﻧﺎ ﺑـﺒﻌﺾ‬
‫ﺸ ﹾﻄﺮ‪‬ﻧ‪‬ﺞ ﻓﺎﺳﺘﺄﺫﻥ ﻋﻠﻴﻪ ﺭﺟﻞ ﻣﻦ ﹶﺛﻘِﻴﻒ ﻓـﺄ ِﺫ ﹶﻥ ﻟـﻪ ﻭﺳ‪‬ـ‪‬ﺘ ‪‬ﺮ ﺍﻟـﺸ ﹾﻄ ‪‬ﺮﻧ‪‬ﺞ‬
‫ﺍﻟﻄﺮﻳﻖ ‪‬ﻳ ﹾﻠﻌ‪‬ﺒﺎﻥ ﺑﺎﻟ ‪‬‬
‫ﺕ ﺍﻟﻘﺮﺁﻥ؟ ﻗﺎﻝ‪:‬ﻻ‪،‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ!‬ ‫ﲟ‪‬ﻨﺪِﻳﻞ‪،‬ﻓﻠﻤﺎ ﺩﺧﻞ ﺳﻠﻢ ﻓﺴﺄﻟﻪ ﺣﺎ ‪‬ﺟﺘ‪‬ﻪ؛ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻮﻟﻴﺪ‪:‬ﺃﻗﺮﺃ ‪‬‬
‫ﺷﻐﻠﺘﲏ ﻋﻨﻪ ﺃﻣﻮ ‪‬ﺭ ﻭ ‪‬ﻫﻨ‪‬ﺎﺕ‪.‬ﻗﺎﻝ‪:‬ﺃﻓﺘﻌﺮﻑ ﺍﻟ ِﻔﻘﹾـﻪ؟ ﻗـﺎﻝ‪:‬ﻻ‪.‬ﻗـﺎﻝ‪:‬ﺃﹶﻓ ‪‬ﺮﻭ‪‬ﻳـﺖ ﻣـﻦ ﺍﻟـﺸ‪‬ﻌﺮ‬
‫ﺸ ﹾﻄ ‪‬ﺮﻧ‪‬ﺞ‬
‫ﻒ ﺍ ِﳌﻨﺪﻳﻞ ﻋﻦ ﺍﻟ ‪‬‬
‫ﺸ ‪‬‬
‫ﺖ ﻣﻦ ﺃﻳﺎﻡ ﺍﻟﻌﺮﺏ ﺷﻴﺌﺎﹰ؟ ﻗﺎﻝ‪:‬ﻻ‪.‬ﻗﺎﻝ‪:‬ﻓ ﹶﻜ ‪‬‬ ‫ﺷﻴﺌﹰﺎ‪.‬ﻗﺎﻝ‪:‬ﻻ‪.‬ﻗﺎﻝ‪:‬ﺃﻓﻌﻠِﻤ ‪‬‬
‫‪٦٣٤‬‬
‫ﻭﻗﺎﻝ‪:‬ﺷﺎﻫﻚ‪.‬ﻓﻘﺎﻝ ﻟﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻌﺎﻭﻳﺔ‪:‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ! ﻗﺎﻝ‪:‬ﺍ ‪‬ﺳﻜﹸﺖ ﻓﻤﺎ ﻣﻌﻨﺎ ﺃﺣﺪ‪".‬‬
‫ﻭﻳﻘﺼﺪ ﺍﻟﻮﻟﻴﺪ ﻣﻦ ﻛﻼﻣﻪ )ﺍﺳﻜﺖ ﻓﻤﺎ ﻣﻌﻨﺎ ﺃﺣﺪ( ﺃﻥ ﺍﻟﺬﻱ ﱂ ﻳﻘﺮﺃ ﺍﻟﻘـﺮﺁﻥ‪،‬ﻭﱂ ﻳﻌـﺮﻑ‬
‫ﺍﻟﻔﻘﻪ‪،‬ﻭﱂ ﻳﺮﻭ ﺍﻟﺸﻌﺮ‪،‬ﻭﱂ ﻳﺪﺭﺱ ﺍﻟﺪﻳﻦ‪..‬ﻳﻜﻮﻥ ﻛﺎﻟﻌﺪﻡ ﻻ ﻭﺟﻮﺩ ﻟﻪ ﻭﻻ ﺍﻋﺘﺒﺎﺭ‪،‬ﻭﺇﻥ ﻛـﺎﻥ‬
‫ﻣﻮﺟﻮﺩﹰﺍ ﺑﺸﺨﺼﻪ ﻭﺣﺎﺿﺮﹰﺍ ﺑﺬﺍﺗﻪ!!‪..‬‬
‫ﻭﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﻹﺳﻼﻡ ﰲ ﺗﻌﻠﻴﻢ ﺍﻟﻮﻟﺪ‪..‬ﺍﻟﺒﺪﺀ ﺑﺘﻌﻠﻴﻤﻪ ﰲ ﻣﺮﺍﺣﻞ ﺍﻟﻄﻔﻮﻟـﺔ ﺍﻷﻭﱃ‬
‫ﺣﻴﺚ ﻳﻜﻮﻥ ﺍﻟﻮﻟﺪ ﺃﺻﻔﻰ ﺫﻫﻨﹰﺎ‪،‬ﻭﺃﻗﻮﻯ ﺫﺍﻛﺮﺓ‪،‬ﻭﺃﻧﺸ‪‬ﻂ ﺗﻌﻠﻴﻤﹰﺎ‪..‬‬
‫ﺠ ِﺮ "‬
‫ﺤ‪‬‬
‫ﺶ ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫ﺼ ‪‬ﻐ ِﺮ ﻛﹶﺎﻟ‪‬ﻨ ﹾﻘ ِ‬
‫ﻓ ‪‬ﻌ ِﻦ ﺍﹾﻟﻘﹶﺎ ِﺳ ِﻢ ‪‬ﺑ ِﻦ ﻧ‪‬ﺎِﻓ ٍﻊ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟﻘﹶﺎ ِﺳ ‪‬ﻢ ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺑ ‪‬ﺰ ﹶﺓ ﻗﹶﺎ ﹶﻝ‪ ":‬ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺸ ‪‬ﻌﺮ‪‬ﺍ ِﺀ ‪:‬‬
‫ﺾ ﺍﻟ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺼ ‪‬ﻐ ِﺮ‬
‫ﺤﱡﻠ ِﻢ ﻓِﻲ ﺍﹾﻟ ِﻜﺒ‪ِ ‬ﺮ ‪‬ﻭﻣ‪‬ﺎ ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ِﺇﻟﱠﺎ ﺑِﺎﻟ‪‬ﺘ ‪‬ﻌﱡﻠ ِﻢ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺤ ﹾﻠ ‪‬ﻢ ِﺇﻟﱠﺎ ﺑِﺎﻟ‪‬ﺘ ‪‬‬‫ﻣ‪‬ﺎ ﺍﹾﻟ ِ‬
‫‪٦٣٥‬‬
‫ﺠ ِﺮ‬
‫ﺤ‪‬‬‫ﺶ ﻓِﻲ ﺍﹾﻟ ‪‬‬‫ﺖ ﻓِﻴ ِﻪ ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ﻛﹶﺎﻟ‪‬ﻨ ﹾﻘ ِ‬ ‫ﺼﺒ‪‬ﺎ ﹶﻟﹶﺄﹾﻟ ﹶﻔ ‪‬ﻴ ‪‬‬
‫ﺐ ﺍﹾﻟﻤ‪ ‬ﻌﱠﻠ ‪‬ﻢ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺐ ﺍﹾﻟ ﹶﻘ ﹾﻠ ‪‬‬ ‫‪‬ﻭﹶﻟ ‪‬ﻮ ﹸﺛ ِﻘ ‪‬‬
‫ﺴ ِﻪ ‪:‬‬
‫ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻧ ﹾﻔ ﹶﻄ ‪‬ﻮ‪‬ﻳ ِﻪ ِﻟ‪‬ﻨ ﹾﻔ ِ‬
‫ﺼ ‪‬ﻐ ‪‬ﺮ‬
‫ﺖ ﻓِﻲ ﺍﻟ ‪‬‬ ‫ﺱ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﻌﱠﻠ ‪‬ﻤ ‪‬‬‫ﺖ ِﺑﻨ‪‬ﺎ ٍ‬ ‫ﺴ ‪‬‬ ‫ﺖ ﻓِﻲ ﺍﹾﻟ ِﻜ‪‬ﺒ ‪‬ﺮ ‪‬ﻭﹶﻟ ‪‬‬
‫ﹶﺃﺭ‪‬ﺍِﻧ ‪‬ﻲ ﹶﺃ‪‬ﻧﺴ‪‬ﻰ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﻌﱠﻠ ‪‬ﻤ ‪‬‬
‫ﺤﱡﻠ ِﻢ ﻓِﻲ ﺍﹾﻟ ِﻜ‪‬ﺒ ‪‬ﺮ‬
‫ﺤ ﹾﻠ ‪‬ﻢ ِﺇﻟﱠﺎ ﺑِﺎﻟ‪‬ﺘ ‪‬‬
‫ﺼﺒ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ﺍﹾﻟ ِ‬ ‫‪‬ﻭﻣ‪‬ﺎ ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ِﺇﻟﱠﺎ ﺑِﺎﻟ‪‬ﺘ ‪‬ﻌﱡﻠ ِﻢ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺠ ‪‬ﺮ‬‫ﺤ‪‬‬ ‫ﺶ ﻓِﻲ ﺍﹾﻟ ‪‬‬ ‫ﺼﺒ‪‬ﺎ ﹶﻟﹸﺄﹾﻟ ِﻔ ‪‬ﻲ ﻓِﻴ ِﻪ ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ﻛﹶﺎﻟ‪‬ﻨ ﹾﻘ ِ‬
‫ﺐ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﱠﻠ ‪‬ﻢ ﻓِﻲ ﺍﻟ ‪‬‬
‫‪‬ﻭﹶﻟ ‪‬ﻮ ﹸﻓِﻠ ‪‬ﻖ ﺍﹾﻟ ﹶﻘ ﹾﻠ ‪‬‬

‫‪ - ٦٣٣‬ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﰲ ﺍﻹﺳﻼﻡ ﻟﻌﻠﻮﺍﻥ ‪(٢٠٦ / ١) -‬‬

‫‪ - ٦٣٤‬ﻋﻴﻮﻥ ﺍﻷﺧﺒﺎﺭ ‪(١٨٤ / ١) -‬‬
‫ﻱ)‪ ( ٨١٨‬ﺻﺤﻴﺢ‬
‫ﺐ ﺍﹾﻟ‪‬ﺒ ‪‬ﻐﺪ‪‬ﺍ ِﺩ ‪‬‬ ‫‪ - ٦٣٥‬ﺍﻟﹾ ﹶﻔﻘِﻴ ‪‬ﻪ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ﹶﻔ ﱢﻘ ‪‬ﻪ ِﻟ ﹾﻠ ‪‬‬
‫ﺨﻄِﻴ ِ‬
‫‪٣٠٦‬‬
 ‫ﺼ ‪‬ﺮ‬
‫ﺴ ‪‬ﻤ ‪‬ﻊ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺐ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ِﺀ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﻒ ِﺇﺫﹶﺍ ﹶﻛ ﱠﻞ ﹶﻗ ﹾﻠ ‪‬‬
‫ﺴ ‪‬‬
‫ﺐ ِﺇﻟﱠﺎ ‪‬ﺗ ‪‬ﻌ ‪‬‬
‫ﺸ‪‬ﻴ ِ‬
‫‪‬ﻭﻣ‪‬ﺎ ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﻟ ‪‬‬
‫‪‬ﻭﻣ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ُﺀ ِﺇﻟﱠﺎ ﺍﹾﺛﻨ‪‬ﺎ ِﻥ ‪‬ﻋ ﹾﻘ ﹲﻞ ‪‬ﻭ ‪‬ﻣ‪‬ﻨ ِﻄ ‪‬ﻖ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﻓﹶﺎ‪‬ﺗ ‪‬ﻪ ‪‬ﻫﺬﹶﺍ ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﺩ ‪‬ﻣ ‪‬ﺮ‬
‫‪ .‬ﻭﻗﹶﺎ ﹶﻝ ﺁ ‪‬ﺧ ‪‬ﺮ ‪:‬‬
‫ﻕ ﹶﺃ ﹾﻛ‪‬ﺒ ‪‬ﺮ ِﻣ‪‬ﻨ ‪‬ﻪ ِﺳﻨ‪‬ﺎ‬
‫ﻕ ِﺫ ‪‬ﻫﻨ‪‬ﺎ ﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﺗ ﹶﺬﻛﱢﻲ ‪‬ﻋ ﹾﻘﹶﻠ ‪‬ﻪ ﹶﻓ‪‬ﻴﻔﹸﻮ ‪‬‬
‫ﺼ ‪‬ﺮ ﺑِﺎﹾﻟ ﹶﻔﺘ‪‬ﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﺯ‪‬ﻭ ِ‬
‫ﺤﺪ‪‬ﺍﹶﺛ ﹶﺔ ﻟﹶﺎ ‪‬ﺗ ﹶﻘ ‪‬‬
‫ِﺇ ﱠﻥ ﺍﹾﻟ ‪‬‬
‫‪‬ﻭﻗﹶﺎ ﹶﻝ ﺁ ‪‬ﺧ ‪‬ﺮ ‪:‬‬
‫‪٦٣٦‬‬
‫ﺲ ِﺑﻨ‪‬ﺎِﻓ ٍﻊ ِﻗ ‪‬ﺪ ‪‬ﻡ ﺍﹾﻟ ِﻮﻟﹶﺎ ‪‬ﺩ ﹾﺓ‬
‫ِﺇﺫﹶﺍ ﻣ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ُﺀ ﹶﻟ ‪‬ﻢ ﻳ‪‬ﻮﹶﻟ ‪‬ﺪ ﹶﻟﺒِﻴﺒ‪‬ﺎ ﹶﻓﹶﻠ ‪‬ﻴ ‪‬‬
‫ﻭﻗﺪ ﺃﺛﺒﺖ ﻋﻠﻢ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳊﺪﻳﺚ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺃﻛﺪﻫﺎ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﳋﺎﻣﺲ – ﻻ ﻓﺮﻕ ﺑﲔ ﺍﻟﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ‪:‬‬
‫ﻟﻘﺪ ﺃﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻔﻘﻬﺎﺀ ﺳﻠﻔﹰﺎ ﻭﺧﻠﻔﹰﺎ ﺃﻥ ﻣﺎ ﳚﺐ ﺗﻌﻠﻤﻪ ﻋﻠﻰ ﺳﺒﻴﻞ ﻓﺮﺽ ﺍﻟﻌﲔ ﻓﺎﳌﺮﺃﺓ ﻓﻴﻪ‬
‫ﻛﺎﻟﺮﺟﻞ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ ﻭﺫﻟﻚ ﻟﺴﺒﺒﲔ‪:‬‬
‫ﺍﻷﻭﻝ‪:‬ﺍﳌﺮﺃﺓ ﻛﺎﻟﺮﺟﻞ ﰲ ﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ‪:‬ﺍﳌﺮﺃﺓ ﻛﺎﻟﺮﺟﻞ ﰲ ﻧﻴﻞ ﺍﳉﺰﺍﺀ ﺍﻷﺧﺮﻭﻱ‪.‬‬
‫‪ -‬ﺃﻣﺎ ﺃﻥ ﺍﳌﺮﺃﺓ ﻛﺎﻟﺮﺟﻞ ﰲ ﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﺸﺮﻋﻴﺔ ﻓﻸﻥ ﺍﻹﺳﻼﻡ ﻛﻠﻔﻬﺎ ﺑﻜﻞ ﺍﻟﺘﻜـﺎﻟﻴﻒ ﺍﻟـﱵ‬
‫ﻛﻠﻒ ‪‬ﺎ ﺍﻟﺮﺟﻞ ﻣﻦ ﺻﻼﺓ ﻭﺻﻴﺎﻡ‪،‬ﻭﺯﻛﺎﺓ ﻭﺣﺞ‪،‬ﻭﺑ ‪‬ﺮ ﻭﻋﺪﻝ ﻭﺇﺣﺴﺎﻥ‪..‬ﻭﺑﻴﻊ ﻭﺷﺮﺍﺀ ﻭﺭﻫﻦ‬
‫ﻭﺗﻮﻛﻴﻞ‪..‬ﻭﺃﻣﺮ ﲟﻌﺮﻭﻑ ﻭ‪‬ﻲ ﻋﻦ ﻣﻨﻜﺮ‪..‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﻫﺬﻩ ﺍﻷﻋﺒﺎﺀ ﻭﺍﳌﺴﺆﻭﻟﻴﺎﺕ ﺍﻟﻠـﻬﻢ‬
‫ﺇﻻ ﰲ ﺑﻌﺾ ﺣﺎﻻﺕ ﺧﺎﺻﺔ ﺃﻋﻔﺎﻫﺎ ﻣﻨﻬﺎ‪:‬‬
‫‪ -‬ﺇﻣﺎ ﻟﻮﺟﻮﺩ ﺍﳌﺸﻘﺔ ﻭﺍﻹﺧﻼﻝ ﺑﺎﻟﺼﺤﺔ ﻛﺈﻋﻔﺎﺋﻬﺎ ﻣﻦ ﺍﻟﺼﻮﻡ ﻭﺍﻟﺼﻼﺓ ﰲ ﺃﻳـﺎﻡ ﺍﳊـﻴﺾ‬
‫ﻭﺍﻟﻨﻔﺎﺱ‪.‬‬
‫‪ -‬ﻭﺇﻣﺎ ﻟﻜﻮﻥ ﺍﻷﻋﺒﺎﺀ ﻭﺍﻷﻋﻤﺎﻝ ﻻ ﺗﺘﻔﻖ ﻣﻊ ﺗﻜﻮﻳﻨﻬﺎ ﺍﳉﺴﻤﺎﱐ ﻭﻃﺒﻴﻌﺔ ﺃﻧﻮﺛﺘﻬﺎ ﻛﺄﻥ ﲤﺎﺭﺱ‬
‫ﻋﻤﻠﻴﺎﺕ ﺍﻟﻘﺘﺎﻝ ﺃﻭ ﺗﻜﻮﻥ ﺑﻨ‪‬ﺎﺀﺓ ﻭﺣﺪ‪‬ﺍﺩﺓ‪..‬‬
‫‪ -‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﺗﺰﺍﻭﻟﻪ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﻭﻇﻴﻔﺘﻬﺎ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺍﻟﱵ ﺧﻠﻘﺖ ﻣﻦ ﺃﺟﻠـﻬﺎ‬
‫ﻛﺎﻟﻘﻴﺎﻡ ﲟﺴﺆﻭﻟﻴﺎﺕ ﺍﻷﺳﺮﺓ‪،‬ﻭﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ‪،‬ﻭﺍﻹﺷﺮﺍﻑ ﻋﻠﻰ ﺍﻟﺒﻴﺖ‪..‬‬

‫ﺾ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ)‪( ٣٨٨‬‬

‫ﺤ ‪‬‬
‫ﺼ ‪‬ﻐ ِﺮ ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫‪ - ٦٣٦‬ﺟ‪‬ﺎ ِﻣ ‪‬ﻊ ‪‬ﺑﻴ‪‬ﺎ ِﻥ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ << ﺑ‪‬ﺎﺏ‪ ‬ﹶﻓ ‪‬‬
‫ﻀ ِﻞ ﺍﻟ‪‬ﺘ ‪‬ﻌﱡﻠ ِﻢ ﻓِﻲ ﺍﻟ ‪‬‬
‫‪٣٠٧‬‬
‫‪ -‬ﻭﺇﻣﺎ ﺃﻥ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﻋﻤﻠﻬﺎ ﻓﺴﺎﺩ ﺍﺟﺘﻤﺎﻋﻲ ﺧﻄﲑ ﻛﺄﻥ ﺗﻮﺟﺪ ﰲ ﻭﻇﺎﺋﻒ ﻭﺃﻋﻤﺎﻝ ﳜﺘﻠﻂ‬
‫ﻓﻴﻬﺎ ﺍﻟﺮﺟﺎﻝ ﺑﺎﻟﻨﺴﺎﺀ‪..‬‬
‫ﺃﻣﺎ ﻣﺎ ﻋﺪﺍ ﺫﻟﻚ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻟﺘﻜﺎﻟﻴﻒ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ﻓﻬﻲ ﻛﺎﻟﺮﺟﺎﻝ ﺳﻮﺀﺍ ﺑﺴﻮﺍﺀ‪.‬‬
‫ﻭﰲ ﺗﻘﺪﻳﺮﻱ ﻭﺗﻘﺪﻳﺮ ﺫﻭﻱ ﺍﻟﺒﺼﺎﺋﺮ ﺍﻟﻨﲑﺓ ﺃﻥ ﻫﺬﻩ ﺍﻹﻋﻔﺎﺀﺍﺕ ﻟﻠﻤﺮﺃﺓ ﺗﻘﺪﻳﺮ ﳍﺎ ﻭﺭﻓﻊ ﻟﻜﺮﺍﻣﺘﻬﺎ‬
‫ﻭﻣﱰﻟﺘﻬﺎ‪.‬‬
‫ﺝ ﺍﳌﺮﺃﺓ ﺑﺄﻋﻤﺎﻝ ﺗﻘﻌﺪﻫﺎ ﻋﻦ ﻭﺍﺟﺒﺎ‪‬ﺎ ﲡﺎﻩ ﺯﻭﺟﻬﺎ ﻭﺑﻴﺘﻬﺎ ﻭﺃﻭﻻﺩﻫﺎ؟‬ ‫ﻭﺇﻻ ﻓﻤﻦ ﻳﺮﺿﻰ ﺃﻥ ﻳﺰ ‪‬‬
‫ﻭﺭﺣﻢ ﺍﷲ ﺷﻮﻗﻲ ﺣﲔ ﻗﺎﻝ‪:‬‬
‫ﻟﻴﺲ ﺍﻟﻴﺘﻴﻢ ﻣﻦ ﺍﻧﺘﻬﻰ ﺃﺑﻮﺍﻩ ﻣﻦ ﻫ ‪‬ﻢ ﺍﳊﻴﺎﺓ ﻭﺧﻠﹼﻔﺎﻩ ﺫﻟﻴﻼ‬
‫ﺇﻥ ﺍﻟﻴﺘﻴﻢ ﻫﻮ ﺍﻟﺬﻱ ﺗﻠﻘﻰ ﻟﻪ ﺃ ‪‬ﻣﹰﺎ ﲣﻠﹼﺖ ﺃﻭ ﺃﺑﹰﺎ ﻣﺸﻐﻮﻻ‬
‫ﻭﺇﻟﻴﻜﻢ ﻣﺎ ﻳﻘﻮﻟﻪ ﻓﻼﺳﻔﺔ ﺍﻟﻐﺮﺏ ﺣﻮﻝ ﺧﺮﻭﺝ ﺍﳌﺮﺃﺓ‪،‬ﻭﻋﻤﻠﻬﺎ ﺧﺎﺭﺝ ﺍﳌﱰﻝ‪:‬‬
‫ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﻹﻧﻜﻠﻴﺰﻱ )ﺳﺎﻣﻮﻳﻞ ﲰﺎﻳﻠﺲ( ﰲ ﻛﺘﺎﺑﻪ )ﺍﻷﺧﻼﻕ(‪):‬ﺇﻥ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺬﻱ ﻳﻘـﻀﻲ‬
‫ﺑﺄﻥ ﺗﺸﺘﻐﻞ ﺍﳌﺮﺃﺓ ﰲ ﺍﳌﻌﺎﻣﻞ ﻭﺩﻭﺭ ﺍﻟﺼﻨﺎﻋﺎﺕ ﻣﻬﻤﺎ ﻧﺸﺄ ﻋﻨﻪ ﻣﻦ ﺍﻟﺜﺮﻭﺓ‪.‬ﻓﺈﻥ ﻧﺘﻴﺠﺘﻪ ﻛﺎﻧـﺖ‬
‫ﻫﺎﺩﻣﺔ ﻟﺒﻨﺎﺀ ﺍﳊﻴﺎﺓ ﺍﳌﱰﻟﻴﺔ‪،‬ﻷﻧﻪ ﻫﺎﺟﻢ ﻫﻴﻜﻞ ﺍﳌﱰﻝ‪،‬ﻭﻗﻮ‪‬ﺽ ﺃﺭﻛﺎﻥ ﺍﻟﻌﺎﺋﻠـﺔ‪،‬ﻭﻣﺰﻕ ﺍﻟـﺮﻭﺍﺑﻂ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪..‬ﻷﻥ ﻭﻇﻴﻔﺔ ﺍﳌﺮﺃﺓ ﺍﳊﻘﻴﻘﻴـﺔ ﻫـﻲ ﺍﻟﻘﻴـﺎﻡ ﺑﺎﻟﻮﺍﺟﺒـﺎﺕ ﺍﳌﱰﻟﻴـﺔ‪:‬ﻛﺘﺮﺗﻴـﺐ‬
‫ﻣﺴﻜﻨﻬﺎ‪،‬ﻭﺗﺮﺑﻴﺔ ﺃﻭﻻﺩﻫﺎ‪،‬ﻭﺍﻻﻗﺘﺼﺎﺩ ﰲ ﻭﺳـﺎﺋﻞ ﻣﻌﻴـﺸﺘﻬﺎ ﻣـﻊ ﺍﻟﻘﻴـﺎﻡ ﺑﺎﻻﺣﺘﻴﺎﺟـﺎﺕ‬
‫ﺍﻟﻌﺎﺋﻠﻴﺔ‪..‬ﻭﻟﻜﻦ ﺍﳌﻌﺎﻣﻞ ﺳﻠﺨﺘﻬﺎ ﻣﻦ ﻛﻞ ﻫﺬﻩ ﺍﻟﻮﺍﺟﺒﺎﺕ ﲝﻴﺚ ﺃﺻـﺒﺤﺖ ﺍﳌﻨـﺎﺯﻝ ﻏـﲑ‬
‫ﺍﳌﻨﺎﺯﻝ‪،‬ﻭﺃﺿﺤﻰ ﺍﻷﻭﻻﺩ ﻳﺸﺒ‪‬ﻮﻥ ﻋﻠﻰ ﻏﲑ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳊﻘﻴﻘﻴـﺔ ﻟﻜـﻮ‪‬ﻢ ﻳ‪‬ﻠﻘـﻮﻥ ﰲ ﺯﻭﺍﻳـﺎ‬
‫ﺍﻹﳘﺎﻝ‪،‬ﻭﺃﻃﻔﺌﺖ ﺍﶈﺒﺔ ﺍﻟﺰﻭﺟﻴﺔ‪،‬ﻭﺧﺮﺟﺖ ﺍﳌﺮﺃﺓ ﻋﻦ ﻛﻮ‪‬ﺎ ﺍﻟﺰﻭﺟﺔ ﺍﻟﻈﺮﻳﻔﺔ‪،‬ﻭﺍﻟﻘﺮﻳﻨﺔ ﺍﶈﺒـﺔ‬
‫ﻟﻠﺮﺟﻞ‪،‬ﻭﺻﺎﺭﺕ ﺯﻣﻴﻠﺘﻪ ﰲ ﺍﻟﻌﻤﻞ ﻭﺍﳌﺸﺎﻕ‪،‬ﻭﺑﺎﺗﺖ ﻋﺮﺿﺔ ﻟﻠﺘﺄﺛﲑﺍﺕ ﺍﻟﱵ ﲤﺤﻮ ﻏﺎﻟﺒﹰﺎ ﺍﻟﺘﻮﺍﺿﻊ‬
‫ﺍﻟﻔﻜﺮﻱ ﻭﺍﳋﹸﻠﻘﻲ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻣﺪﺍﺭ ﺣﻔﻆ ﺍﻟﻔﻀﻴﻠﺔ‪.(..‬‬
‫ﺃﻣﺎ ﺃﻥ ﺍﳌﺮﺃﺓ ﻛﺎﻟﺮﺟﻞ ﰲ ﻧﻴﻞ ﺍﳉﺰﺍﺀ ﺍﻷﺧﺮﻭﻱ ﻓﺤﺴﺒﻨﺎ ﺃﻥ ﻧﺘﺼﻔﺢ ﺍﻟﻘـﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪،‬ﻟﻨﻨﻈـﺮ‬
‫ﺍﻵﻳﺎﺕ ﺍﳌﺴﺘﻔﻴﻀﺔ ﺍﻟﱵ ﺗﺴﻮﻱ ﺍﳌﺮﺃﺓ ﺑﺎﻟﺮﺟﻞ ﰲ ﻧﻴﻞ ﺍﻷﺟﺮ ﻭﺍﻟﺜﻮﺍﺏ‪..‬ﻭﺇﻟﻴﻜﻢ ﻃﺮﻓﹰﺎ ﻣﻦ ﻫﺬﻩ‬
‫ﻀﻜﹸﻢ‬ ‫ﺏ ﻟﹶ ‪‬ﻬ ‪‬ﻢ ‪‬ﺭ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ﹶﺃﻧ‪‬ﻲ ﹶﻻ ﹸﺃﺿِﻴ ‪‬ﻊ ‪‬ﻋ ‪‬ﻤ ﹶﻞ ﻋ‪‬ﺎ ِﻣ ٍﻞ ﻣ‪‬ﻨﻜﹸﻢ ﻣ‪‬ﻦ ﹶﺫ ﹶﻛ ٍﺮ ﹶﺃ ‪‬ﻭ ﺃﹸﻧﺜﹶﻰ ‪‬ﺑﻌ‪‬ـ ‪‬‬ ‫ﺍﻵﻳﺎﺕ‪}:‬ﻓﹶﺎ ‪‬ﺳ‪‬ﺘﺠ‪‬ﺎ ‪‬‬
‫ﺾ ﻓﹶﺎﱠﻟﺬِﻳ ‪‬ﻦ ﻫ‪‬ﺎ ‪‬ﺟﺮ‪‬ﻭﹾﺍ ‪‬ﻭﹸﺃ ‪‬ﺧ ِﺮﺟ‪‬ﻮﹾﺍ ﻣِﻦ ِﺩﻳ‪‬ﺎ ِﺭ ِﻫ ‪‬ﻢ ‪‬ﻭﺃﹸﻭﺫﹸﻭﹾﺍ ﻓِﻲ ‪‬ﺳﺒِﻴﻠِﻲ ‪‬ﻭﻗﹶﺎ‪‬ﺗﻠﹸﻮﹾﺍ ‪‬ﻭﹸﻗِﺘﻠﹸﻮﹾﺍ ُﻷ ﹶﻛﻔﱢـ ‪‬ﺮ ﱠﻥ‬
‫ﻣ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ٍ‬
‫‪٣٠٨‬‬
‫ﺤِﺘﻬ‪‬ﺎ ﺍ َﻷ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺭ ﹶﺛﻮ‪‬ﺍﺑ‪‬ﺎ ﻣ‪‬ﻦ ﻋِﻨ ِﺪ ﺍﻟﹼﻠ ِﻪ ﻭ‪‬ﺍﻟﹼﻠ ‪‬ﻪ ﻋِﻨـ ‪‬ﺪ ‪‬ﻩ‬
‫ﺠﺮِﻱ ﻣِﻦ ‪‬ﺗ ‪‬‬
‫ﺕ ‪‬ﺗ ‪‬‬
‫‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺳ‪‬ﻴﺌﹶﺎِﺗ ِﻬ ‪‬ﻢ ‪‬ﻭ ُﻷ ‪‬ﺩ ِﺧﹶﻠ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺟﻨ‪‬ﺎ ٍ‬
‫ﺏ{ )‪ (١٩٥‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‬ ‫ﺴ ‪‬ﻦ ﺍﻟﱠﺜﻮ‪‬ﺍ ِ‬ ‫‪‬ﺣ ‪‬‬
‫ﺠﻨ‪‬ـ ﹶﺔ ‪‬ﻭ ﹶﻻ‬
‫ﻚ ﻳ‪‬ـ ‪‬ﺪ ‪‬ﺧﻠﹸﻮ ﹶﻥ ﺍﹾﻟ ‪‬‬
‫ﺕ ﻣِﻦ ﹶﺫ ﹶﻛ ٍﺮ ﹶﺃ ‪‬ﻭ ﺃﹸﻧﺜﹶﻰ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬ﺆ ِﻣ ‪‬ﻦ ﹶﻓﹸﺄ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫} ‪‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ِﻣ ‪‬ﻦ ﺍﻟﺼ‪‬ﺎﻟِﺤ‪‬ﺎ ‪‬‬
‫‪‬ﻳ ﹾﻈﹶﻠﻤ‪‬ﻮ ﹶﻥ ‪‬ﻧ ِﻘﲑ‪‬ﺍ{ )‪ (١٢٤‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‬
‫ﲔ‬
‫ﺴِﻠ ِﻤ ‪‬‬
‫}ﺇﻥ ﺍﳌﺴﻠﻤﲔ ﻭﺍﳌﺴﻠﻤﺎﺕ‪،‬ﻭﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ‪،‬ﻭﺍﻟﻘـﺎﻧﺘﲔ ﻭﺍﻟﻘﺎﻧﺘـﺎﺕ‪ِ}،‬ﺇ ﱠﻥ ﺍﹾﻟﻤ‪‬ـ ‪‬‬
‫ﺕ ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﺑﺮِﻳ ‪‬ﻦ‬
‫ﲔ ﻭ‪‬ﺍﻟﺼ‪‬ﺎ ِﺩﻗﹶﺎ ِ‬ ‫ﺕ ﻭ‪‬ﺍﻟﺼ‪‬ﺎ ِﺩِﻗ ‪‬‬‫ﲔ ﻭ‪‬ﺍﹾﻟﻘﹶﺎِﻧﺘ‪‬ﺎ ِ‬
‫ﺕ ﻭ‪‬ﺍﹾﻟﻘﹶﺎِﻧِﺘ ‪‬‬
‫ﲔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﺎ ِ‬
‫ﺕ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺴِﻠﻤ‪‬ﺎ ِ‬‫ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺕ‬‫ﲔ ﻭ‪‬ﺍﻟـﺼ‪‬ﺎِﺋﻤ‪‬ﺎ ِ‬ ‫ﺕ ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﺋ ِﻤ ‪‬‬ ‫ﺼ ‪‬ﺪﻗﹶﺎ ِ‬
‫ﲔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬‬
‫ﺼ ‪‬ﺪِﻗ ‪‬‬
‫ﺕ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬‬‫ﲔ ﻭ‪‬ﺍﹾﻟﺨ‪‬ﺎ ِﺷﻌ‪‬ﺎ ِ‬ ‫ﺕ ﻭ‪‬ﺍﹾﻟﺨ‪‬ﺎ ِﺷ ِﻌ ‪‬‬ ‫ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﺑﺮ‪‬ﺍ ِ‬
‫ﺕ ﹶﺃ ‪‬ﻋ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟﻬ‪‬ـﻢ ‪‬ﻣ ‪‬ﻐﻔِـ ‪‬ﺮ ﹰﺓ‬
‫ﺕ ﻭ‪‬ﺍﻟﺬﱠﺍ ِﻛﺮِﻳ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻛِﺜﲑ‪‬ﺍ ﻭ‪‬ﺍﻟﺬﱠﺍ ِﻛﺮ‪‬ﺍ ِ‬
‫ﲔ ﹸﻓﺮ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬ﻢ ﻭ‪‬ﺍﻟﹾﺤ‪‬ﺎِﻓﻈﹶﺎ ِ‬ ‫ﻭ‪‬ﺍﹾﻟﺤ‪‬ﺎِﻓ ِﻈ ‪‬‬
‫‪‬ﻭﹶﺃ ‪‬ﺟﺮ‪‬ﺍ ‪‬ﻋﻈِﻴﻤ‪‬ﺎ{ )‪ (٣٥‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‬
‫ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺃﺓ ﻛﺎﻟﺮﺟﻞ ﰲ ﻧﻴﻞ ﺍﻷﺟﺮ ﻭﺍﳌﺜﻮﺑﺔ ﻻ ﺗﺘﻤﻴﺰ ﻋﻨﻪ ﺑﺸﻲﺀ‪،‬ﻣﺎ ﺟـﺎﺀ ﻋ‪‬ـ ‪‬ﻦ‬
‫ﺖ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻲ  ‪‬ﻭﻫ‪‬ـ ‪‬ﻮ ﺑ‪‬ـ‪‬ﻴ ‪‬ﻦ‬
‫ﺖ ‪‬ﻳ ِﺰﻳ ‪‬ﺪ ﺍﹾﻟﹶﺄ‪‬ﻧﺼ‪‬ﺎ ِﺭ‪‬ﻳ ِﺔ ِﻣ ‪‬ﻦ ‪‬ﺑﻨِﻲ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﹾﻟﹶﺄﺷ‪‬ـ ‪‬ﻬ ِﻞ‪،‬ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ﹶﺃﺗ‪‬ـ ِ‬
‫ﹶﺃ ‪‬ﺳﻤ‪‬ﺎ َﺀ ِﺑ‪‬ﻨ ِ‬
‫ﻚ ﺍﹾﻟ ِﻔﺪ‪‬ﺍ ُﺀ‪،‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻣ‪‬ﺎ ﻣِـ ‪‬ﻦ‬ ‫ﻚ‪،‬ﻭ‪‬ﺍ ‪‬ﻋﹶﻠ ‪‬ﻢ‪،‬ﻧ ﹾﻔﺴِﻲ ﹶﻟ ‪‬‬ ‫ﺖ ‪‬ﻭﹸﺃﻣ‪‬ﻲ ﹶﺃﻧ‪‬ﺎ ﻭ‪‬ﺍِﻓ ‪‬ﺪ ﹸﺓ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ِﺀ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺖ‪ِ:‬ﺑﹶﺄﺑِﻲ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺻﺤ‪‬ﺎِﺑ ِﻪ‪،‬ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬ ‫ﹶﺃ ‪‬‬
‫ﺴ ‪‬ﻤ ‪‬ﻊ ِﺇﻟﱠﺎ ‪‬ﻭ ِﻫ ‪‬ﻲ ‪‬ﻋﻠﹶـﻰ ِﻣﺜﹾـ ِﻞ‬ ‫ﺨ ‪‬ﺮﺟِﻲ ‪‬ﻫﺬﹶﺍ ﹶﺃ ‪‬ﻭ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬‬ ‫ﺖ ِﺑ ‪‬ﻤ ‪‬‬ ‫ﺏ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﻕ ‪‬ﻭﻟﹶﺎ ﹶﻏ ‪‬ﺮ ٍ‬
‫ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ٍﺓ ﻛﹶﺎِﺋ‪‬ﻨ ٍﺔ ﻓِﻲ ‪‬ﺷ ِﺮ ٍ‬
‫ﺸ ‪‬ﺮ ﺍﻟﻨ‪‬ـﺴ‪‬ﺎ ِﺀ‬ ‫ﻚ‪ ،‬ﻭِﺇﻧ‪‬ـﺎ ‪‬ﻣﻌ‪‬ـ ‪‬‬ ‫ﻚ ‪‬ﻭِﺑِﺈﹶﻟ ِﻬ ‪‬‬
‫ﻚ ِﺇﻟﹶﻰ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ِﻝ ﻭ‪‬ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ِﺀ ﻛﹶﺎﱠﻓ ﹰﺔ‪،‬ﻓﹶﺂ ‪‬ﻣﻨ‪‬ﺎ ﺑِـ ‪‬‬ ‫ﷲ ‪‬ﺑ ‪‬ﻌﹶﺜ ‪‬‬
‫‪‬ﺭﹾﺃﻳِﻲ‪ِ،‬ﺇ ﱠﻥ ﺍ َ‬
‫ﺕ ﹶﺃ ‪‬ﻭﻟﹶـﺎ ِﺩ ﹸﻛ ‪‬ﻢ‪ ،‬ﻭِﺇ‪‬ﻧ ﹸﻜ ‪‬ﻢ‬
‫ﺕ ﹶﻗﻮ‪‬ﺍ ِﻋ ‪‬ﺪ ‪‬ﺑﻴ‪‬ﻮِﺗ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﻣ ﹾﻔﻀ‪‬ﻰ ﺷ‪‬ـ ‪‬ﻬﻮ‪‬ﺍِﺗ ﹸﻜ ‪‬ﻢ‪ ،‬ﻭﺣ‪‬ﺎ ِﻣﻠﹶﺎ ‪‬‬ ‫ﺕ ‪‬ﻣ ﹾﻘﺼ‪‬ﻮﺭ‪‬ﺍ ‪‬‬ ‫ﺤﺼ‪‬ﻮﺭ‪‬ﺍ ‪‬‬ ‫‪‬ﻣ ‪‬‬
‫ﺤ ‪‬ﺞ‬
‫ﺠﻨ‪‬ﺎِﺋ ِﺰ‪،‬ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺾ‪ ،‬ﻭ ‪‬ﺷﻬ‪‬ﻮ ِﺩ ﺍﹾﻟ ‪‬‬
‫ﺕ‪ ،‬ﻭ ِﻋﻴ‪‬ﺎ ‪‬ﺩ ِﺓ ﺍﹾﻟ ‪‬ﻤﺮِﻳ ِ‬
‫ﺠﻤ‪‬ﺎﻋ‪‬ﺎ ِ‬ ‫ﺠ ‪‬ﻤ ِﻊ‪،‬ﻭ‪‬ﺍﹾﻟ ‪‬‬‫ﻀ ﹾﻠ‪‬ﺘ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ﺑِﺎﹾﻟ ‪‬‬
‫‪‬ﻣﻌ‪‬ﺎ ِﺷ ‪‬ﺮ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ِﻝ ﹸﻓ ‪‬‬
‫ﺝ‬‫ﷲ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ‪ ،‬ﻭِﺇ ﱠﻥ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹶﻞ ﻣِـ‪‬ﻨ ﹸﻜ ‪‬ﻢ ِﺇﺫﹶﺍ ﺧ‪‬ـ ‪‬ﺮ ‪‬‬ ‫ﺠﻬ‪‬ﺎ ‪‬ﺩ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍ ِ‬ ‫ﻚ ﺍﹾﻟ ِ‬‫ﻀ ﹸﻞ ِﻣ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬ ‫ﺤ ‪‬ﺞ‪ ،‬ﻭﹶﺃ ﹾﻓ ‪‬‬
‫‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟ ‪‬‬
‫ﺣ‪‬ﺎﺟ‪‬ﺎ ﹶﺃ ‪‬ﻭ ‪‬ﻣ ‪‬ﻌ‪‬ﺘ ِﻤﺮ‪‬ﺍ ﹶﺃ ‪‬ﻭ ‪‬ﻣﺮ‪‬ﺍِﺑﻄﹰﺎ ‪‬ﺣ ِﻔ ﹾﻈﻨ‪‬ﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍﹶﻟ ﹸﻜ ‪‬ﻢ‪ ،‬ﻭ ﹶﻏ ‪‬ﺰﹾﻟﻨ‪‬ـﺎ ﹶﻟﻜﹸـ ‪‬ﻢ ﹶﺃﹾﺛﻮ‪‬ﺍ‪‬ﺑ ﹸﻜ ‪‬ﻢ‪ ،‬ﻭ ‪‬ﺭ‪‬ﺑ‪‬ﻴﻨ‪‬ـﺎ ﹶﻟﻜﹸـ ‪‬ﻢ‬
‫ﺻﺤ‪‬ﺎِﺑ ِﻪ ِﺑ ‪‬ﻮ ‪‬ﺟﻬِـ ِﻪ‬‫ﺖ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ِﺇﻟﹶﻰ ﹶﺃ ‪‬‬ ‫ﷲ ؟ ﻓﹶﺎﹾﻟ‪‬ﺘ ﹶﻔ ‪‬‬‫ﹶﺃ ‪‬ﻭﻟﹶﺎ ‪‬ﺩ ﹸﻛ ‪‬ﻢ‪،‬ﹶﻓﻤ‪‬ﺎ ‪‬ﻧﺸ‪‬ﺎ ِﺭ ﹸﻛ ﹸﻜ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺟ ِﺮ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﺴﹶﺄﹶﻟِﺘﻬ‪‬ﺎ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﻣ ِﺮ ﺩِﻳِﻨﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ﻫ‪‬ـ ِﺬ ِﻩ ؟ "‬
‫ﺴ ‪‬ﻦ ﻓِﻲ ‪‬ﻣ ‪‬‬ ‫ﻂ ﹶﺃ ‪‬ﺣ ‪‬‬‫ﹸﻛﱢﻠ ِﻪ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪ ":‬ﻫ ﹾﻞ ‪‬ﺳ ِﻤ ‪‬ﻌ‪‬ﺘ ‪‬ﻢ ‪‬ﻣﻘﹶﺎﹶﻟ ﹶﺔ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ٍﺓ ﹶﻗ ﱡ‬
‫ﺖ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ِﺇﹶﻟ‪‬ﻴﻬ‪‬ﺎ‪،‬ﹶﻓﻘﹶـﺎ ﹶﻝ‪":‬‬ ‫ﷲ‪،‬ﻣ‪‬ﺎ ﹶﻇ‪‬ﻨﻨ‪‬ﺎ ﹶﺃ ﱠﻥ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ﹰﺓ ‪‬ﺗ ‪‬ﻬ‪‬ﺘﺪِﻱ ِﺇﻟﹶﻰ ِﻣﹾﺜ ِﻞ ‪‬ﻫﺬﹶﺍ‪،‬ﻓﹶﺎﹾﻟ‪‬ﺘ ﹶﻔ ‪‬‬ ‫ﹶﻓﻘﹶﺎﻟﹸﻮﺍ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﺴ ‪‬ﻦ ‪‬ﺗ‪‬ﺒﻌ‪‬ـ ِﻞ ِﺇﺣ‪‬ـﺪ‪‬ﺍ ﹸﻛ ‪‬ﻦ ِﻟ ‪‬ﺰ ‪‬ﻭ ِﺟﻬ‪‬ـﺎ‬ ‫ﻚ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ِﺀ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺣ ‪‬‬
‫ﺼ ِﺮﻓِﻲ ﹶﺃ‪‬ﻳ‪‬ﺘﻬ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﹶﺃ ﹸﺓ‪ ،‬ﻭﹶﺃ ‪‬ﻋِﻠﻤِﻲ ‪‬ﻣ ‪‬ﻦ ‪‬ﺧ ﹾﻠ ﹶﻔ ِ‬ ‫ﺍ‪‬ﻧ ‪‬‬

‫‪٣٠٩‬‬
‫ﺕ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﹶﺃ ﹸﺓ ‪‬ﻭ ِﻫ ‪‬ﻲ ‪‬ﺗ ‪‬ﻬﱢﻠ ﹸﻞ ‪‬ﻭ‪‬ﺗ ﹶﻜﺒ‪‬ـ ‪‬ﺮ‬
‫ﻚ ﹸﻛﱠﻠ ‪‬ﻪ " ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﺄﹶ ‪‬ﺩ‪‬ﺑ ‪‬ﺮ ِ‬
‫‪‬ﻭ ﹶﻃﹶﻠ‪‬ﺒﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﺮﺿ‪‬ﺎ‪‬ﺗ ‪‬ﻪ‪،‬ﻭ‪‬ﺍ‪‬ﺗﺒ‪‬ﺎ ‪‬ﻋﻬ‪‬ﺎ ‪‬ﻣﻮ‪‬ﺍﹶﻓ ﹶﻘ‪‬ﺘ ‪‬ﻪ ‪‬ﺗ ‪‬ﻌ ِﺪ ﹸﻝ ﹶﺫِﻟ ‪‬‬
‫‪٦٣٧‬‬
‫ﺍ ‪‬ﺳِﺘ‪‬ﺒﺸ‪‬ﺎﺭ‪‬ﺍ "‬
‫ﻓﺘﺒﲔ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺍﻟـﺸﺮﻳﻒ ﺃﻥ ﺍﻷﺟـﺮ ﺍﻟـﺬﻱ ﺗﻨﺎﻟـﻪ ﺍﳌـﺮﺃﺓ ﰲ ﺗﺮﺗﻴـﺐ‬
‫ﻣﺴﻜﻨﻬﺎ‪،‬ﻭﻃﺎﻋﺔ ﺯﻭﺟﻬﺎ‪،‬ﻭﺗﺮﺑﻴﺔ ﺃﻭﻻﺩﻫﺎ‪..‬ﻳﻌﺪﻝ ﺃﺟﺮ ﺍﻟﺮﺟﻞ ﰲ ﺟﻬﺎﺩﻩ ﻭﺍﺧﺘﺼﺎﺻﻪ‪..‬‬
‫ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻹﺳﻼﻡ ﺍﻋﺘﲎ ﺑﺎﻟﺒﻨﺖ ﻣﻦ ﻧﺎﺣﻴﺔ ﺗﻌﻠﻴﻤﻬﺎ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺙ‬
‫ﻼ ﹸ‬ ‫ﺕ‪،‬ﹶﺃ ‪‬ﻭ ﺛﹶـ ﹶ‬‫ﺙ ‪‬ﺑﻨ‪‬ـﺎ ٍ‬ ‫ﻼ ﹸ‬ ‫ﷲ ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﻟﹶـ ‪‬ﻪ ﺛﹶـ ﹶ‬ ‫ﻱ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ﺨ ‪‬ﺪ ِﺭ ‪‬‬ ‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺳﻌِﻴ ٍﺪ ﺍﹾﻟ ‪‬‬
‫‪٦٣٨‬‬
‫ﺠ‪‬ﻨ ﹶﺔ‪.‬‬
‫ﺤ‪‬ﺒ‪‬ﺘ ‪‬ﻬ ‪‬ﻦ‪،‬ﻭ‪‬ﺍ‪‬ﺗﻘﹶﻰ ﺍﻟﱠﻠ ‪‬ﻪ ﻓِﻴ ِﻬ ‪‬ﻦ‪ ،‬ﺩ ‪‬ﺧ ﹶﻞ ﺍﹾﻟ ‪‬‬
‫ﺻ‪‬‬
‫ﺴ ‪‬ﻦ ‪‬‬ ‫ﺕ‪،‬ﹶﺃ ِﻭ ﺍ‪‬ﺑ‪‬ﻨﺘ‪‬ﺎ ِﻥ‪،‬ﹶﺃ ‪‬ﻭ ﹸﺃ ‪‬ﺧﺘ‪‬ﺎ ِﻥ‪،‬ﹶﻓﹶﺄ ‪‬ﺣ ‪‬‬
‫ﹶﺃ ‪‬ﺧﻮ‪‬ﺍ ٍ‬
‫ﺖ ِﻋﻨ‪‬ـ ‪‬ﺪ ‪‬ﻩ ‪‬ﻭﻟِﻴـ ‪‬ﺪ ﹲﺓ‬‫ﻭﻋﻦ ﺃﰊ ‪‬ﺑ ‪‬ﺮ ‪‬ﺩﺓﹶ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » -  -‬ﹶﺃ‪‬ﻳﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﺟ ٍﻞ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﺴ ‪‬ﻦ ‪‬ﺗ ﹾﺄﺩِﻳ‪‬ﺒﻬ‪‬ﺎ‪،‬ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬ﻋ‪‬ﺘ ﹶﻘﻬ‪‬ﺎ ‪‬ﻭ‪‬ﺗ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟﻬ‪‬ﺎ ﹶﻓﹶﻠ ‪‬ﻪ ﹶﺃ ‪‬ﺟﺮ‪‬ﺍ ِﻥ‪ ،‬ﻭﹶﺃ‪‬ﻳﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﺟ ٍﻞ‬
‫ﺴ ‪‬ﻦ ‪‬ﺗ ‪‬ﻌﻠِﻴ ‪‬ﻤﻬ‪‬ﺎ‪ ،‬ﻭﹶﺃ ‪‬ﺩ‪‬ﺑﻬ‪‬ﺎ ﹶﻓﹶﺄ ‪‬ﺣ ‪‬‬
‫ﹶﻓ ‪‬ﻌﱠﻠ ‪‬ﻤﻬ‪‬ﺎ ﹶﻓﹶﺄ ‪‬ﺣ ‪‬‬
‫ﺏ ﺁﻣ‪ ‬ﻦ ِﺑ‪‬ﻨِﺒ‪‬ﻴ ِﻪ ﻭ‪‬ﺁ ‪‬ﻣ ‪‬ﻦ ﺑِﻰ ﹶﻓﹶﻠ ‪‬ﻪ ﹶﺃ ‪‬ﺟﺮ‪‬ﺍ ِﻥ‪ ،‬ﻭﹶﺃ‪‬ﻳﻤ‪‬ﺎ ‪‬ﻣ ‪‬ﻤﻠﹸﻮ ٍﻙ ﹶﺃﺩ‪‬ﻯ ‪‬ﺣ ‪‬ﻖ ‪‬ﻣﻮ‪‬ﺍﻟِﻴ ِﻪ ‪‬ﻭ ‪‬ﺣ ‪‬ﻖ ‪‬ﺭ‪‬ﺑ ِﻪ ﹶﻓﹶﻠ ‪‬ﻪ‬ ‫ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﹶﺃ ‪‬ﺟﺮ‪‬ﺍ ِﻥ «‪. ٦٣٩‬‬
‫ﺐ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ﹸﻝ‬ ‫ﺖ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺫ ‪‬ﻫ ‪‬‬ ‫ﺕ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ﹲﺓ ِﺇﻟﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ -  -‬ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﺳﻌِﻴ ٍﺪ ﺟ‪‬ﺎ َﺀ ِ‬
‫ﻚ ﺍﻟﱠﻠ ‪‬ﻪ ‪.‬ﹶﻓﻘﹶﺎ ﹶﻝ » ﺍ ‪‬ﺟ‪‬ﺘ ِﻤ ‪‬ﻌ ‪‬ﻦ ﻓِﻰ‬
‫ﻚ ﻓِﻴ ِﻪ ‪‬ﺗ ‪‬ﻌﱢﻠ ‪‬ﻤﻨ‪‬ﺎ ِﻣﻤ‪‬ﺎ ‪‬ﻋﱠﻠ ‪‬ﻤ ‪‬‬‫ﻚ‪،‬ﻳ ‪‬ﻮﻣ‪‬ﺎ ‪‬ﻧ ﹾﺄﺗِﻴ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﻚ‪،‬ﻓﹶﺎ ‪‬ﺟ ‪‬ﻌ ﹾﻞ ﹶﻟﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﻧ ﹾﻔ ِ‬
‫ﺤﺪِﻳِﺜ ‪‬‬
‫ِﺑ ‪‬‬
‫‪‬ﻳﻮ‪ِ ‬ﻡ ﹶﻛﺬﹶﺍ ‪‬ﻭ ﹶﻛﺬﹶﺍ ﻓِﻰ ‪‬ﻣﻜﹶﺎ ِﻥ ﹶﻛﺬﹶﺍ ‪‬ﻭ ﹶﻛﺬﹶﺍ « ‪.‬ﻓﹶﺎ ‪‬ﺟ‪‬ﺘ ‪‬ﻤ ‪‬ﻌ ‪‬ﻦ ﹶﻓﹶﺄﺗ‪‬ﺎ ‪‬ﻫ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ -  -‬ﹶﻓ ‪‬ﻌﱠﻠ ‪‬ﻤﻬ‪‬ـ ‪‬ﻦ‬
‫ﻼﺛﹶـ ﹰﺔ‪ِ،‬ﺇ ﱠﻻ ﻛﹶـﺎ ﹶﻥ ﹶﻟﻬ‪‬ـﺎ‬ ‫ِﻣﻤ‪‬ﺎ ‪‬ﻋﱠﻠ ‪‬ﻤ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ » ﻣ‪‬ﺎ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻦ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ﹲﺓ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪ‪‬ﻳﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﻭﹶﻟ ِﺪﻫ‪‬ﺎ ﹶﺛ ﹶ‬
‫ﺖ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ﹲﺓ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻦ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ ﺍﹾﺛ‪‬ﻨ‪‬ﻴ ِﻦ ﻗﹶﺎ ﹶﻝ ﹶﻓﹶﺄﻋ‪‬ﺎ ‪‬ﺩ‪‬ﺗﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ‪‬ﻴ ِﻦ ﹸﺛ ‪‬ﻢ ﻗﹶـﺎ ﹶﻝ »‬
‫ِﺣﺠ‪‬ﺎﺑ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِﺭ « ‪ .‬ﹶﻓﻘﹶﺎﹶﻟ ِ‬
‫ﻭ‪‬ﺍﹾﺛ‪‬ﻨ‪‬ﻴ ِﻦ ﻭ‪‬ﺍﹾﺛ‪‬ﻨ‪‬ﻴ ِﻦ ﻭ‪‬ﺍﹾﺛ‪‬ﻨ‪‬ﻴ ِﻦ «‪. ٦٤٠‬‬
‫ﻭﺍﻟﺬﻱ ﳔﻠﺺ ﺇﻟﻴﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺃﻥ ﺍﻹﺳﻼﻡ ﺃﻣﺮ ﺑﺘﻌﻠﻴﻢ ﺍﻟﻔﺘﺎﺓ ﺍﻟﻌﻠـﻢ ﺍﻟﻨﺎﻓﻊ‪،‬ﻭﺍﻟﺜﻘﺎﻓـﺔ‬
‫ﺍﳌﻔﻴﺪﺓ‪..‬ﻭﺇﺫﺍ ﻭﺟﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺪﳝﹰﺎ ﻣﻦ ﳝﻨﻊ ﺗﻌﻠﻴﻢ ﺍﳌﺮﺃﺓ‪،‬ﻓﻴﻜﻮﻥ ﺍﳌﻨﻊ ﻣﻨﺼ‪‬ﺒﹰﺎ ﻋﻠﻰ ﺗﻌﻠﻢ ﺍﻟﺸﻌﺮ‬
‫ﺍﻟﻔﺎﺣﺶ‪،‬ﻭﺍﻟﻜﻼﻡ ﺍﻟﻔﺎﺭﻍ‪،‬ﻭﺍﻷﺩﺏ ﺍﻟﺮﺧﻴﺺ‪،‬ﻭﺍﻟﻌﻠﻢ ﺍﻟﻀﺎﺭ‪..‬ﺃﻣﺎ ﺃﻥ ﺗﺘﻌﻠﻢ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﺗﻨﻔﻌﻬـﺎ‬

‫‪ - ٦٣٧‬ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻷﰊ ﻧﻌﻴﻢ ‪ ( ٧٥١٢) ( ٣٢٥٩ / ٦) -‬ﻭﺷﻌﺐ ﺍﻹﳝﺎﻥ ‪ ( ٨٣٦٩)(١٧٧ / ١١) -‬ﺣﺴﻦ‬
‫‪ - ٦٣٨‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٤٤٦) (١٨٩ / ٢) -‬ﺻﺤﻴﺢ‬
‫‪ - ٦٣٩‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ٥٠٨٣) -‬‬
‫‪ - ٦٤٠‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٧٣١٠) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٦٨٦٨) -‬‬
‫‪٣١٠‬‬
‫ﰲ ﺩﻳﻨﻬﺎ ﻭﺩﻧﻴﺎﻫﺎ‪،‬ﻭﺃﻥ ﺗﻘﻮﻝ ﺍﻟﺸﻌﺮ ﺍﳊﻜﻴﻢ ﺍﻟﺮﺻﲔ‪،‬ﻭﺍﻟﻜﻼﻡ ﺍﶈﻜﻢ ﺍ‪‬ﻴﺪ‪..‬ﻓﻼ ﻳﻮﺟﺪ ﻣـﻦ‬
‫‪‬ﻳﻨ‪‬ﻬﻰ ﻋﻦ ﺫﻟﻚ ﻭﳝﻨﻌﻪ!!‪..‬‬
‫ﺟﺎﺀ ﰲ ﻣﻘﺪﻣﺔ ﻛﺘﺎﺏ ﺍﳌﻌﻠﻤﲔ ﻻﺑﻦ ﺳﺤﻨﻮﻥ‪):‬ﺃﻥ ﺍﻟﻘﺎﺿﻲ ﺍﻟﻮﺭﻉ ﻋﻴﺴﻰ ﺑﻦ ﻣﺴﻜﲔ ﻛـﺎﻥ‬
‫ﻳ‪‬ﻘﺮﺉ ﺑﻨﺎﺗﻪ ﻭﺣﻔﻴﺪﺍﺗﻪ‪..‬ﻗﺎﻝ ﻋﻴﺎﺽ‪:‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺑﻌﺪ ﺍﻟﻌﺼﺮ ﺩﻋﺎ ﺍﺑﻨﺘﻴﻪ ﻭﺑﻨﺎﺕ ﺃﺧﻴﻪ ﻟـﻴﻌﻠﻤﻬﻦ‬
‫ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻌﻠﻢ‪،‬ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﻳﻔﻌﻞ ﻗﺒﻠﻪ ﻓﺎﺗﺢ ﺻﻘﻴﻠﺔ )ﺃﺳﺪ ﺑﻦ ﺍﻟﻔﺮﺍﺕ( ﺑﺎﺑﻨﺘﻪ ﺃﲰﺎﺀ ﺍﻟﱵ ﻧﺎﻟﺖ‬
‫ﻣﻦ ﺍﻟﻌﻠﻢ ﺩﺭﺟﺔ ﻛﺒﲑﺓ‪..‬ﻭﺭﻭﻯ ﺍﳋﹸﺸﲏ ﺃﻥ ﻣﺆﺩﺑﹰﺎ ﻛﺎﻥ ﺑﻘﺼﺮ ﺍﻷﻣﲑ ﳏﻤﺪ ﺑﻦ ﺍﻷﻏﻠﺐ‪،‬ﻭﻛﺎﻥ‬
‫ﻳﻌﻠﻢ ﺍﻷﻃﻔﺎﻝ ﺑﺎﻟﻨﻬﺎﺭ‪،‬ﻭﺍﻟﺒﻨﺎﺕ ﰲ ﺍﻟﻠﻴﻞ‪.(..‬‬
‫ﻭﻗﺪ ﺛﺒﺖ ﺗﺎﺭﳜ‪‬ﻴﹰﺎ ﺃﻥ ﺍﳌﺮﺃﺓ ﰲ ﻇﻞ ﺍﻹﺳﻼﻡ ﻭﺻﻠﺖ ﺇﱃ ﺃﲰﻰ ﺩﺭﺟﺎﺕ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺜﻘﺎﻓـﺔ‪،‬ﻭﻧﺎﻟﺖ‬
‫ﺃﻛﱪ ﻗﺴﻂ ﻣﻦ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﰲ ﺍﻟﻌﺼﻮﺭ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﻭﱃ‪..‬‬
‫ﻓﻜﺎﻥ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺍﳌﺴﻠﻤﺎﺕ ﺍﻟﻜﺎﺗﺒﺔ ﻭﺍﻟﺸﺎﻋﺮﺓ ﻛﺄﻣﺜﺎﻝ ‪‬ﻋﹶﻠﻴ‪‬ﺔ ﺑﻨﺖ ﺍﳌﻬﺪﻱ ﻭﻋﺎﺋﺸﺔ ﺑﻨﺖ ﺃﲪﺪ‬
‫ﺑﻦ ﻗﺎﺩﻡ‪،‬ﻭﻭﻻﹼﺩﺓ ﺑﻨﺖ ﺍﳋﻠﻴﻔﺔ ﺍﳌﺴﺘﻜﻔﻲ ﺑﺎﷲ‪..‬‬
‫ﻭﻛﺎﻥ ﻣﻨﻬﻦ ﺍﻟﻄﺒﻴﺒﺔ ﻛﺄﻣﺜﺎﻝ ﺯﻳﻨﺐ ﻃﺒﻴﺒﺔ ﺑﲏ ﺃﻭ‪‬ﺩ ﺍﻟﱵ ﻋﺮﻓﺖ ﺑﻌﻼﺝ ﺃﻣـﺮﺍﺽ ﺍﻟﻌﻴـﻮﻥ‪،‬ﻭﺃﻡ‬
‫ﺍﳊﺴﻦ ﺑﻨﺖ ﺍﻟﻘﺎﺿﻲ ﺃﰊ ﺟﻌﻔﺮ ﺍﻟﻄﻨﺠﺎﱄ ﻭﻗﺪ ﻛﺎﻧﺖ ﻃﺒﻴﺒﺔ ﺷﻬﲑﺓ ﻣﱪﺯﺓ ﰲ ﺍﻟﻄﺐ‪..‬‬
‫ﻭﻛﺎﻥ ﻣﻨﻬﻦ ﺍﶈﺪ‪‬ﺛﺎﺕ ﻛﺄﻣﺜﺎﻝ ﻛﺮﳝﺔ ﺍﳌﺮﻭﺯﻳﺔ‪،‬ﻭﺍﻟﺴﻴﺪﺓ ﻧﻔﻴﺴﺔ ﺍﺑﻨﺔ ﳏﻤﺪ‪،‬ﻭﻗﺪ ﺫﻛﺮ ﺍﳊـﺎﻓﻆ‬
‫ﺍﺑﻦ ﻋﺴﺎﻛﺮ ‪ -‬ﻭﻫﻮ ﺃﺣﺪ ﺭﻭﺍﺓ ﺍﳊﺪﻳﺚ ‪ -‬ﺃﻥ ﻋﺪﺩ ﺷﻴﻮﺧﻪ ﻭﺃﺳﺎﺗﺬﺗﻪ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻛﺎﻥ ﺑﻀﻌﹰﺎ‬
‫ﻭﲦﺎﻧﲔ ﺃﺳﺘﺎﺫﺓ‪.‬‬
‫ﻭﺑﻠﻐﺖ ﻛﺜﲑﺍﺕ ﻣﻨﻬﻦ ﻣﱰﻟﺔ ﻋﻠﻤﻴﺔ ﺭﻓﻴﻌﺔ ﻓﻜﺎﻥ ﻣﻨﻬﻦ ﺍﻷﺳـﺘﺎﺫﺍﺕ ﻭﺍﳌﺪﺭﺳـﺎﺕ ﻟﻺﻣـﺎﻡ‬
‫ﺍﻟﺸﺎﻓﻌﻲ‪،‬ﻭﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ‪،‬ﻭﺍﺑﻦ ﺧﻠﻜﺎﻥ‪،‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ‪..‬ﻭﲨﻴﻌﻬﻢ ﻣـﻦ ﺍﻟﻔﻘﻬـﺎﺀ ﻭﺍﻟﻌﻠﻤـﺎﺀ‬
‫ﻭﺍﻷﺩﺑﺎﺀ ﺍﳌﺸﻬﻮﺭﻳﻦ‪..‬ﻭﻫﺬﺍ ﺃﻛﱪ ﺩﻟﻴﻞ ﻋﻠﻰ ﻣﺎ ﲤﺘﺎﺯ ﺑﻪ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺍﻟﻌﻨﺎﻳﺔ ﺑـﺎﻟﻌﻠﻢ‬
‫ﻭﺍﻟﻨﺒﻮﻍ ﺍﻟﻔﻜﺮﻱ‪،‬ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺘﻨﻮﻋﺔ‪..‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﺮﻉ ﺃﺫﻥ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺘﻌﻠﻢ ﻣﺎ ﻳﻨﻔﻌﻬﺎ ﰲ ﺃﻣﺮ ﺩﻳﻨﻬﺎ ﻭﺩﻧﻴﺎﻫﺎ‪..‬ﻓﻴﺠﺐ ﺃﻥ ﻳﻜـﻮﻥ‬
‫ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻢ ﲟﻌﺰﻝ ﻋﻦ ﺍﻟﺬﻛﻮﺭ‪،‬ﻭﲟﻨﺄﻯ ﻋﻨﻬﻢ‪..‬ﺣﱴ ﻳﺴﻠﻢ ﻟﻠﺒﻨﺖ ﻋﺮﺿـﻬﺎ ﻭﺷـﺮﻓﻬﺎ‪،‬ﻭﺣﱴ‬
‫ﺗﻜﻮﻥ ﺩﺍﺋﻤﹰﺎ ﺣﺴﻨﺔ ﺍﻟﺴﻤﻌﺔ‪،‬ﻛﺮﳝﺔ ﺍﳋﻠﻖ‪،‬ﻛﺜﲑﺓ ﺍﻻﺣﺘﺮﺍﻡ‪..‬‬

‫‪٣١١‬‬
‫ﻭﻟﻌﻞ ﺃﻭﻝ ﻛﺎﺗﺐ ﺗﺮﺑﻮﻱ ﻧﺎﺩﻯ ﺑﺎﻟﻔﺼﻞ ﺑﲔ ﺍﳉﻨﺴﲔ ﰲ ﺣﻘﻞ ﺍﻟﺘﻌﻠﻴﻢ ﻭﻏﲑﻩ ﻫـﻮ ﺍﻹﻣـﺎﻡ‬
‫ﺍﻟﻘﺎﺑﺴﻲ‪،‬ﻓﻘﺪ ﺫﻛﺮ ﰲ ﺭﺳﺎﻟﺘﻪ ﻋﻦ ﺍﻟﺘﻌﻠﻴﻢ )ﺃﻥ ﻣﻦ ﺣﺴﻦ ﺍﻟﻨﻈﺮ ﺃ ﹼﻻ ﳜﻠـﻂ ﺑـﲔ ﺍﻟـﺬﻛﺮﺍﻥ‬
‫ﻭﺍﻹﻧﺎﺙ(‪،‬ﻭﳌﺎ ﺳﺌﻞ )ﺍﺑﻦ ﺳﺤﻨﻮﻥ( ﻋﻦ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺨﺘﻠﻂ ﺫﻛﻮﺭﹰﺍ ﻭﺇﻧﺎﺛﹰﺎ ﻓﻘﺎﻝ‪):‬ﺃﻛﺮﻩ ﺃﻥ ﻳ‪‬ﻌﻠﹼـﻢ‬
‫ﺍﳉﻮﺍﺭﻱ ﻣﻊ ﺍﻟﻐﻠﻤﺎﻥ ﻷﻥ ﺫﻟﻚ ﻓﺴﺎﺩ ﳍﻦ(‪..‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﺑﻦ ﺳﺤﻨﻮﻥ ﻭﺍﻟﻘﺎﺑـﺴﻲ ﻳﺮﻳـﺎﻥ ﺃﻥ‬
‫ﺗ‪‬ﻔﺼﻞ ﺍﻟﺒﻨﺎﺕ ﻋﻦ ﺍﻟﺼﺒﻴﺎﻥ ﺧﺸﻴﺔ ﺍﻟﻔﺴﺎﺩ ‪ -‬ﻓﺮﺃﻳﻬﻤﺎ ﻫﺬﺍ ﰲ ﺍﳊﻘﻴﻘﺔ ‪ -‬ﻣﺴﺘﻤﺪ ﻣﻦ ﺣﻜـﻢ‬
‫ﺍﻟﺸﺮﻉ‪،‬ﻭﺣﻜﻢ ﺍﻟﺸﺮﻉ ﻣﻘﺪﻡ ﻋﻠﻰ ﻛﻞ ﺃﻣﺮ ﻭﺣﻜﻢ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫ﺨ‪‬ﻴ ‪‬ﺮ ﹸﺓ ِﻣ ‪‬ﻦ ﹶﺃﻣ‪‬ـ ِﺮ ِﻫ ‪‬ﻢ‬
‫} ‪‬ﻭﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ِﻟ ‪‬ﻤ ‪‬ﺆ ِﻣ ٍﻦ ‪‬ﻭﻟﹶﺎ ‪‬ﻣ ‪‬ﺆ ِﻣ‪‬ﻨ ٍﺔ ِﺇﺫﹶﺍ ﹶﻗﻀ‪‬ﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ﹶﺃ ‪‬ﻣﺮ‪‬ﺍ ﺃﹶﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟ ِ‬
‫ﺿﻠﹶﺎﻟﹰﺎ ‪‬ﻣﺒِﻴﻨ‪‬ﺎ{ )‪ (٣٦‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‬ ‫ﺿ ﱠﻞ ‪‬‬ ‫ﺺ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬‬ ‫‪‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ِ‬
‫ﺕ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ِﺇﻟﱠﺎ ﺃﹶﻥ ﻳ‪ ‬ﺆ ﹶﺫ ﹶﻥ ﹶﻟ ﹸﻜ ‪‬ﻢ ِﺇﻟﹶﻰ ﹶﻃﻌ‪‬ـﺎ ٍﻡ ﹶﻏﻴ‪‬ـ ‪‬ﺮ‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣ‪‬ﻨﻮﺍ ﻟﹶﺎ ‪‬ﺗ ‪‬ﺪ ‪‬ﺧﻠﹸﻮﺍ ‪‬ﺑﻴ‪‬ﻮ ‪‬‬
‫ﺚ ِﺇ ﱠﻥ‬
‫ﲔ ِﻟﺤ‪‬ـﺪِﻳ ٍ‬ ‫ﺴ ‪‬‬ ‫ﺴ‪‬ﺘ ﹾﺄﻧِـ ِ‬
‫ﺸﺮ‪‬ﻭﺍ ‪‬ﻭﻟﹶﺎ ‪‬ﻣ ‪‬‬ ‫ﻧ‪‬ﺎ ِﻇﺮِﻳ ‪‬ﻦ ِﺇﻧ‪‬ﺎ ‪‬ﻩ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ِﺇﺫﹶﺍ ‪‬ﺩﻋِﻴ‪‬ﺘ ‪‬ﻢ ﻓﹶﺎ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﺍ ﹶﻓِﺈﺫﹶﺍ ﹶﻃ ِﻌ ‪‬ﻤ‪‬ﺘ ‪‬ﻢ ﻓﹶﺎﻧ‪‬ﺘ ِ‬
‫ﺤ ‪‬ﻖ ‪‬ﻭِﺇﺫﹶﺍ ‪‬ﺳﹶﺄﹾﻟ‪‬ﺘﻤ‪‬ﻮ ‪‬ﻫ ‪‬ﻦ ‪‬ﻣﺘ‪‬ﺎﻋ‪‬ـﺎ‬
‫ﺤﻴِﻲ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬‬ ‫ﺤﻴِﻲ ﻣِﻨ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬‬
‫ﹶﺫِﻟ ﹸﻜ ‪‬ﻢ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬ﺆﺫِﻱ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﺏ ﹶﺫِﻟ ﹸﻜ ‪‬ﻢ ﹶﺃ ﹾﻃ ‪‬ﻬ ‪‬ﺮ ِﻟ ﹸﻘﻠﹸﻮِﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹸﻗﻠﹸﻮِﺑ ِﻬ ‪‬ﻦ ‪‬ﻭﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺃﹶﻥ ‪‬ﺗ ‪‬ﺆﺫﹸﻭﺍ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ‬
‫ﻓﹶﺎ ‪‬ﺳﹶﺄﻟﹸﻮ ‪‬ﻫ ‪‬ﻦ ﻣِﻦ ‪‬ﻭﺭ‪‬ﺍﺀ ِﺣﺠ‪‬ﺎ ٍ‬
‫ﺍﻟﱠﻠ ِﻪ ‪‬ﻭﻟﹶﺎ ﺃﹶﻥ ﺗ‪‬ﻨ ِﻜﺤ‪‬ﻮﺍ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍ ‪‬ﺟ ‪‬ﻪ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ِﻩ ﹶﺃ‪‬ﺑﺪ‪‬ﺍ ِﺇ ﱠﻥ ﹶﺫِﻟ ﹸﻜ ‪‬ﻢ ﻛﹶﺎ ﹶﻥ ﻋِﻨ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋﻈِﻴﻤ‪‬ﺎ{ )‪ (٥٣‬ﺳـﻮﺭﺓ‬
‫ﺍﻷﺣﺰﺍﺏ‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺰﻟﺖ ﰲ ﺃﻣﻬﺎﺕ ﺍﳌﺆﻣﻨﲔ‪..‬ﻓﺎﻟﻌﱪﺓ ‪ -‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻷﺻﻮﻟﻴﻮﻥ ‪ -‬ﻟﻌﻤﻮﻡ‬
‫ﺍﻟﻠﻔﻆ ﻻ ﲞﺼﻮﺹ ﺍﻟﺴﺒﺐ‪،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺃﻣﻬﺎﺕ ﺍﳌـﺆﻣﻨﲔ ﺍﳌﻘﻄـﻮﻉ ﺑﻌﻔﺘـﻬﻦ ﻭﻃﻬـﺎﺭ‪‬ﻦ‬
‫ﻣﺄﻣﻮﺭﺍﺕ ﺑﺎﳊﺠﺎﺏ‪،‬ﻭﻋﺪﻡ ﺍﻟﻈﻬﻮﺭ ﺃﻣﺎﻡ ﺍﻷﺟﺎﻧﺐ‪،‬ﻓﺎﻟﻨﺴﺎﺀ ﺍﳌﺴﻠﻤﺎﺕ ﺑﺸﻜﻞ ﻋﺎﻡ ﻣﺄﻣﻮﺭﺍﺕ‬
‫ﺑﺎﻟﺴﺘﺮ ﻭﻋﺪﻡ ﺍﻟﻈﻬﻮﺭ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ‪،‬ﻭﻫﺬﺍ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﳌﻔﻬﻮﻡ ﺍﻷﻭﻟﻮﻱ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ﻭﻋﻠﻤﺎﺀ‬
‫ﺍﻷﺻﻮﻝ‪.‬‬
‫ﻚ ﹶﺃ ‪‬ﺯﻛﹶﻰ ﹶﻟ ‪‬ﻬ ‪‬ﻢ‬‫ﲔ ‪‬ﻳ ‪‬ﻐﻀ‪‬ﻮﺍ ِﻣ ‪‬ﻦ ﹶﺃ‪‬ﺑﺼ‪‬ﺎ ِﺭ ِﻫ ‪‬ﻢ ‪‬ﻭ‪‬ﻳﺤ‪ ‬ﹶﻔﻈﹸﻮﺍ ﹸﻓﺮ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬ﻢ ﹶﺫِﻟ ‪‬‬ ‫ﻭﻗﺎﻝ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ‪}:‬ﻗﹸﻞ ﱢﻟ ﹾﻠ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺤ ﹶﻔ ﹾﻈ ‪‬ﻦ ﹸﻓﺮ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬ﻦ‬
‫ﻀ ‪‬ﻦ ِﻣ ‪‬ﻦ ﹶﺃ‪‬ﺑﺼ‪‬ﺎ ِﺭ ِﻫ ‪‬ﻦ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﻀ ‪‬‬
‫ﺕ ‪‬ﻳ ‪‬ﻐ ‪‬‬ ‫ﺼ‪‬ﻨﻌ‪‬ﻮ ﹶﻥ )‪ (٣٠‬ﻭﻗﹸﻞ ﱢﻟ ﹾﻠ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﺎ ِ‬ ‫ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺧِﺒ ‪‬ﲑ ِﺑﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺨ ‪‬ﻤ ِﺮ ِﻫ ‪‬ﻦ ‪‬ﻋﻠﹶﻰ ‪‬ﺟﻴ‪‬ﻮِﺑ ِﻬ ‪‬ﻦ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ‪‬ﺒﺪِﻳ ‪‬ﻦ ﺯِﻳ‪‬ﻨ‪‬ﺘ ‪‬ﻬ ‪‬ﻦ ِﺇﻟﱠـﺎ‬
‫ﻀ ِﺮ‪‬ﺑ ‪‬ﻦ ِﺑ ‪‬‬
‫‪‬ﻭﻟﹶﺎ ‪‬ﻳ‪‬ﺒﺪِﻳ ‪‬ﻦ ﺯِﻳ‪‬ﻨ‪‬ﺘ ‪‬ﻬ ‪‬ﻦ ِﺇﻟﱠﺎ ﻣ‪‬ﺎ ﹶﻇ ‪‬ﻬ ‪‬ﺮ ِﻣ ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻭﹾﻟ‪‬ﻴ ‪‬‬
‫ِﻟ‪‬ﺒﻌ‪‬ﻮﹶﻟِﺘ ِﻬ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ﺁﺑ‪‬ﺎِﺋ ِﻬ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ﺁﺑ‪‬ﺎﺀ ‪‬ﺑﻌ‪‬ﻮﹶﻟِﺘ ِﻬ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ﹶﺃ‪‬ﺑﻨ‪‬ﺎِﺋ ِﻬ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ﹶﺃ‪‬ﺑﻨ‪‬ﺎﺀ ‪‬ﺑﻌ‪‬ـﻮﹶﻟِﺘ ِﻬﻦ‪ ‬ﹶﺃ ‪‬ﻭ ِﺇﺧ‪‬ـﻮ‪‬ﺍِﻧ ِﻬ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ‪‬ﺑﻨِـﻲ‬
‫ﲔ ﹶﻏ‪‬ﻴ ِﺮ ﹸﺃ ‪‬ﻭﻟِﻲ ﺍﹾﻟِﺈ ‪‬ﺭ‪‬ﺑ ِﺔ ِﻣ ‪‬ﻦ‬
‫ِﺇ ‪‬ﺧﻮ‪‬ﺍِﻧ ِﻬ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ‪‬ﺑﻨِﻲ ﹶﺃ ‪‬ﺧﻮ‪‬ﺍِﺗ ِﻬ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ِﻧﺴ‪‬ﺎِﺋ ِﻬ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ﻣ‪‬ﺎ ‪‬ﻣﹶﻠ ﹶﻜﺖ‪ ‬ﹶﺃ‪‬ﻳﻤ‪‬ﺎ‪‬ﻧ ‪‬ﻬ ‪‬ﻦ ﹶﺃ ِﻭ ﺍﻟﺘ‪‬ﺎِﺑ ِﻌ ‪‬‬
‫‪٣١٢‬‬
‫ﻀ ِﺮ ‪‬ﺑ ‪‬ﻦ ِﺑﹶﺄ ‪‬ﺭ ‪‬ﺟِﻠ ِﻬ ‪‬ﻦ ﻟِـ‪‬ﻴ ‪‬ﻌﹶﻠ ‪‬ﻢ ﻣ‪‬ـﺎ‬
‫ﺕ ﺍﻟ‪‬ﻨﺴ‪‬ﺎﺀ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ِﻝ ﹶﺃ ِﻭ ﺍﻟ ﱢﻄ ﹾﻔ ِﻞ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻈ ‪‬ﻬﺮ‪‬ﻭﺍ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ ‪‬ﻮﺭ‪‬ﺍ ِ‬
‫ﺤﻮ ﹶﻥ )‪ {(٣١‬ﺳـﻮﺭﺓ‬‫ﺨ ِﻔﲔ‪ ‬ﻣِﻦ ﺯِﻳ‪‬ﻨِﺘ ِﻬ ‪‬ﻦ ‪‬ﻭﺗ‪‬ﻮﺑ‪‬ﻮﺍ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ ﺃﹶ‪‬ﻳﻬ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﹶﻟ ‪‬ﻌﱠﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ﹾﻔِﻠ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫ﺍﻟﻨــﻮﺭ‬
‫ﺾ ﺍﻟﺒﺼﺮ‪،‬ﻭﻭﺿﻊ ﺍﳋﻤﺎﺭ ﻋﻠﻰ ﺍﻟﺮﺃﺱ ﻭﻓﺘﺤـﺔ‬ ‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ‪ -‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ‪ -‬ﻳﺸﻤﻞ ﻏ ‪‬‬
‫ﺍﻟﺼﺪﺭ‪،‬ﻭﻋﺪﻡ ﺇﺑﺪﺍﺀ ﺍﻟﺰﻳﻨﺔ ﻭﺍﳌﻔﺎﺗﻦ ﺇﻻ ﻟﻠﻤﺤﺎﺭﻡ‪..‬ﺃﻓﻠﻴﺲ ﻳﺪﻝ ﻫﺬﺍ ﺍﻟﺸﻤﻮﻝ ﻋﻠـﻰ ﺃﻥ ﺍﳌـﺮﺃﺓ‬
‫ﺍﳌﺴﻠﻤﺔ ﻣﺄﻣﻮﺭﺓ ﺑﺎﻟﺴﺘﺮ ﻭﺍﳊﺸﻤﺔ ﻭﺍﻟﻌﻔﺔ ﻭﻋﺪﻡ ﺍﻻﺧﺘﻼﻁ ﺑﺎﻷﺟﺎﻧﺐ؟‬
‫ﲔ ‪‬ﻋﻠﹶـ‪‬ﻴ ِﻬ ‪‬ﻦ ﻣِـﻦ‬
‫ﲔ ﻳ‪‬ـ ‪‬ﺪِﻧ ‪‬‬
‫ﻚ ‪‬ﻭِﻧﺴ‪‬ﺎﺀ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﻚ ‪‬ﻭ‪‬ﺑﻨ‪‬ﺎِﺗ ‪‬‬
‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪}:‬ﻳﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ﻗﹸﻞ ﱢﻟﹶﺄ ‪‬ﺯﻭ‪‬ﺍ ِﺟ ‪‬‬
‫ﻚ ﹶﺃ ‪‬ﺩﻧ‪‬ﻰ ﺃﹶﻥ ‪‬ﻳ ‪‬ﻌ ‪‬ﺮ ﹾﻓ ‪‬ﻦ ﹶﻓﻠﹶﺎ ‪‬ﻳ ‪‬ﺆ ﹶﺫ‪‬ﻳ ‪‬ﻦ ‪‬ﻭﻛﹶﺎ ﹶﻥ ﺍﻟﻠﱠـ ‪‬ﻪ ﹶﻏﻔﹸـﻮﺭ‪‬ﺍ ‪‬ﺭﺣِﻴﻤ‪‬ـﺎ{ )‪ (٥٩‬ﺳـﻮﺭﺓ‬ ‫‪‬ﺟﻠﹶﺎﺑِﻴِﺒ ِﻬ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬
‫ﺍﻷﺣﺰﺍﺏ‪.‬‬
‫ﻓﻜﻴﻒ ﻧﺘﺼﻮﺭ ﺍﺧﺘﻼﻁ ﺍﳌـﺮﺃﺓ ﺑـﺎﻷﺟﻨﱯ ﻭﺍﳌـﺮﺃﺓ ﺍﳌـﺴﻠﻤﺔ ﰲ ﻫـﺬﻩ ﺍﻵﻳـﺔ ﻣـﺄﻣﻮﺭﺓ‬
‫ﺑﺎﳊﺠﺎﺏ‪،‬ﻭﺍﺭﺗﺪﺍﺀ ﺍﳉﻠﺒﺎﺏ؟‬
‫ﻓﻬﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ‪،‬ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﲢﺮﻡ ﺍﺧﺘﻼﻁ ﺍﻟﺮﺟﺎﻝ ﺑﺎﻟﻨﺴﺎﺀ ﺑـﺸﻜﻞ ﻗـﺎﻃﻊ‬
‫ﺟﺎﺯﻡ ﻻ ﳛﺘﻤﻞ ﺍﻟﺸﻚ ﻭﻻ ﺍﳉﺪﻝ!!‪..‬‬
‫ﻓﺎﻟﺬﻳﻦ ﻳﺒﻴﺤﻮﻥ ﺍﻻﺧﺘﻼﻁ‪،‬ﻭﻳﱪﺭﻭﻧﻪ ﺑﺘﻌﻮﻳـﺪﺍﺕ ﺍﺟﺘﻤﺎﻋﻴـﺔ‪،‬ﻭﻣﻌﺎﳉﺎﺕ ﻧﻔـﺴﻴﺔ ﻭﺣﺠـﺞ‬
‫ﺷﺮﻋﻴﺔ‪،‬ﻓﺈ‪‬ﻢ ﰲ ﺍﻟﻮﺍﻗﻊ ﻳﻔﺘﺮﻭﻥ ﻋﻠﻰ ﺍﻟﺸﺮﻉ‪،‬ﻭﻳﺘﺠﺎﻫﻠﻮﻥ ﺍﻟﻔﻄﺮﺓ ﺍﻟﻐﺮﻳﺰﻳﺔ‪،‬ﻭﻳﺘﺠﺎﻫﻠﻮﻥ ﺍﻟﻮﺍﻗﻊ‬
‫ﺍﳌﺮﻳﺮ ﺍﻟﺬﻱ ﺁﻟﺖ ﺇﻟﻴﻪ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻗﺎﻃﺒﺔ‪..‬‬
‫ﺃﻣﺎ ﺃ‪‬ﻢ ﻳﻔﺘﺮﻭﻥ ﻋﻠﻰ ﺍﻟﺸﺮﻉ ‪ -‬ﰲ ﺩﻋﻮﺍﻫﻢ ﺇﱃ ﺍﻻﺧﺘﻼﻁ ‪.. -‬ﻓﻠﻠﻨﺼﻮﺹ ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﺳﺒﻖ‬
‫ﺫﻛﺮﻫﺎ ﻗﺒﻞ ﻗﻠﻴﻞ‪.‬‬
‫ﺃﻣﺎ ﺃ‪‬ﻢ ﻳﺘﺠﺎﻫﻠﻮﻥ ﺍﻟﻔﻄﺮﺓ ﺍﻟﻐﺮﻳﺰﻳﺔ‪..‬ﻓﻸﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﳌﺎ ﺧﻠﻖ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﺭﻛﹼﺐ ﰲ ﻛﻞ‬
‫ﻣﻨﻬﻢ ﺍﳌﻴﻞ ﺍﳉﻨﺴﻲ ﺇﱃ ﺍﻵﺧﺮ‪.‬‬
‫ﻚ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ‬
‫ﺨ ﹾﻠ ِﻖ ﺍﻟﱠﻠ ِﻪ ﹶﺫِﻟ ‪‬‬
‫ﺱ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﻟﹶﺎ ‪‬ﺗ‪‬ﺒﺪِﻳ ﹶﻞ ِﻟ ‪‬‬
‫ﻚ ﻟِﻠﺪ‪‬ﻳ ِﻦ ‪‬ﺣﻨِﻴﻔﹰﺎ ِﻓ ﹾﻄ ‪‬ﺮ ﹶﺓ ﺍﻟﱠﻠ ِﻪ ﺍﱠﻟﺘِﻲ ﹶﻓ ﹶﻄ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫} ﹶﻓﹶﺄِﻗ ‪‬ﻢ ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬‬
‫ﺱ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ{ )‪ (٣٠‬ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ‬ ‫ﺍﹾﻟ ﹶﻘ‪‬ﻴ ‪‬ﻢ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻓﻬﻞ ﻳﺮﻳﺪ ﺩﻋﺎﺓ ﺍﻻﺧﺘﻼﻁ ﻭﺍﻟﺴﻔﻮﺭ ﺃﻥ ﻳﻐﻴ‪‬ﺮﻭﺍ ﻧﻮﺍﻣﻴﺲ ﺍﻟﻜﻮﻥ‪،‬ﻭﺃﻥ ﻳﺒﺪﻟﻮﺍ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ‪،‬ﻭﺃﻥ‬
‫ﳛﻮ‪‬ﻟﻮﺍ ﺳﻨﻦ ﺍﳊﻴﺎﺓ‪،‬ﻭﻻﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻛﻞ ﻣﻦ ﺍﻟﺮﺟﻞ ﻭﺍﳌـﺮﺃﺓ ‪ -‬ﰲ ﺣـﺎﻝ ﺍﺧﺘﻼﻃﻬﻤـﺎ ‪-‬‬
‫‪٣١٣‬‬
‫ﺟﺎﺋﻌﲔ ﺟﻨﺴ‪‬ﻴﹰﺎ‪،‬ﻭﻣﺎﺋﻌﲔ ﺧﻠﻘ‪‬ﻴﹰﺎ‪،‬ﻓﺈﻥ ﺍﻟﻔﺘﻨﺔ ‪ -‬ﻻ ﺷﻚ ‪ -‬ﺃﺷﺪ‪،‬ﻭﺍﻻﳒﺬﺍﺏ ﺇﱃ ﺍﻟﻔﺎﺣﺸﺔ ﺃﺑﻠـﻎ‬
‫ﻭﺃﻗﻮﻯ!!‪..‬‬
‫ﻭﻟﻮ ﻛﺎﻥ ﺍﻻﺧﺘﻼﻁ ﻣﻨﺬ ﺍﻟﺼﻐﺮ‪،‬ﻭﰲ ﲨﻴﻊ ﻣﺮﺍﺣﻞ ﺍﻟﻌﻤﺮ ﳚﻌﻞ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﳌﺮﺃﺓ ﺃﻣﺮﹰﺍ ﻣﺄﻟﻮﻓـﹰﺎ‬
‫ﻋﺎﺩ‪‬ﻳﹰﺎ ﻻ ﳛﺮﻙ ﰲ ﻧﻔﺴ‪‬ﻲ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﻏﺮﻳﺰﺓ ﻭﻻ ﺷﻬﻮﺓ‪..‬ﻻﻧﻘﻠﺒﺖ ﺍﳌﻮﺩﺓ ﺑﲔ ﺍﻟـﺰﻭﺟﲔ ﺇﱃ‬
‫ﻋﺪﺍﻭﺓ‪،‬ﻭﺍﻟﺮﲪﺔ ﺑﻴﻨﻬﻤﺎ ﺇﱃ ﻇﻠﻢ‪،‬ﻭﺍﻻﺗﺼﺎﻝ ﺍﳉﻨﺴﻲ ﺇﱃ ﺑﺮﻭﺩ‪..‬ﻭﳌﺎ ﺭﺿﻲ ﺃﺣﺪﳘﺎ ﺍﻟﺒﻘﺎﺀ ﻣـﻊ‬
‫ﺍﻵﺧﺮ ﰲ ﻇﻼﻝ ﺍﻟﺰﻭﺟﻴﺔ‪،‬ﻭﻫﺬﺍ ﺧﻼﻑ ﺍﳌﹸﺸﺎﻫ‪‬ﺪ ﻭﺍﻟﻮﺍﻗﻊ!!‪..‬‬
‫ﺃﻣﺎ ﺃ‪‬ﻢ ﻳﺘﺠﺎﻫﻠﻮﻥ ﺍﻟﻮﺍﻗﻊ ﺍﳌﺮﻳﺮ ﺍﻟـﺬﻱ ﺁﻟـﺖ ﺇﻟﻴـﻪ ﺍ‪‬ﺘﻤﻌـﺎﺕ ﺍﻹﻧـﺴﺎﻧﻴﺔ ﰲ ﲡﺮﺑﺘـﻬﺎ‬
‫ﻟﻼﺧﺘﻼﻁ‪..‬ﻓﻠﻴﺴﺄﻟﻮﺍ ﳎﺘﻤﻌﺎﺕ ﺍﻟﺪﻭﻝ ﺍﻟﻐﺮﺑﻴﺔ ﻭﺍﻟﺸﺮﻗﻴﺔ ﻋﻤﺎ ﻭﺻﻠﺖ ﺇﻟﻴﻪ ﺍﳌﺮﺃﺓ ﻣـﻦ ﲢﻠـﻞ‬
‫ﻭﻓﺴﺎﺩ‪،‬ﻭﺇﺑﺎﺣﻴﺔ ﻭﻓﺠﻮﺭ‪..‬ﻋﻠﻤﺎ ﺃﻥ ﺍﻻﺧﺘﻼﻁ ﺃﻣﺮ ﺷﺎﺋﻊ ﰲ ﻛﻞ ﺍﻟﻄﺒﻘﺎﺕ ﻭﻋﻠـﻰ ﳐﺘﻠـﻒ‬
‫ﺍﳌﺴﺘﻮﻳﺎﺕ‪:‬ﰲ ﺍﻟﺸﺎﺭﻉ‪،‬ﰲ ﺍﳌﺪﺭﺳﺔ‪،‬ﰲ ﺍﳌﺘﺠﺮ‪،‬ﰲ ﺍﻟﺪﺍﺋﺮﺓ‪،‬ﰲ ﺍﳉﺎﻣﻌﺔ‪،‬ﰲ ﺍﳌﻨﺘﺰ‪‬ﻫﺎﺕ‪..‬ﰲ ﻛـﻞ‬
‫ﻣﻜﺎﻥ‪..‬‬
‫ﻭﺇﻟﻴﻜﻢ ﺷﻴﺌﹰﺎ ﻣﻦ ﻭﺍﻗﻌﻬﻢ‪:‬ﻭﻧﺘﺎﺋﺞ ﻣﻦ ﲡﺎﺭ‪‬ﻢ ﺑﺎﻟﻮﺍﻗﻊ ﻭﺍﻷﺭﻗﺎﻡ‪:‬‬
‫ﻓﻤﻦ ﻫﺬﻩ ﺍﻟﻮﻗﺎﺋﻊ‪:‬‬
‫ﺟﺎﺀ ﰲ ﻛﺘﺎﺏ )ﺍﻹﺳﻼﻡ ﻭﺍﻟﺴﻼﻡ ﺍﻟﻌﺎﳌﻲ( ﻟﻠﺸﻬﻴﺪ ﺳﻴﺪ ﻗﻄـﺐ‪):‬ﺃﻥ ﻧـﺴﺒﺔ ﺍﳊﹸﺒـﺎﱃ ﻣـﻦ‬
‫ﺗﻠﻤﻴﺬﺍﺕ ﺍﳌﺪﺍﺭﺱ ﺍﻟﺜﺎﻧﻮﻳﺔ ﰲ ﺃﻣﺮﻳﻜﺎ ﺑﻠﻐﺖ ﰲ ﺇﺣﺪﻯ ﺍﳌﺪﻥ )‪ (٤٨‬ﰲ ﺍﳌﺎﺋﺔ(‪.‬‬
‫ﻭﻧﻘﻠﺖ ﺟﺮﻳﺪﺓ ﺍﻷﺣﺪ ﺍﻟﻠﺒﻨﺎﻧﻴﺔ ﰲ ﺍﻟﻌﺪﺩ ﺫﻱ ﺍﻟﺮﻗﻢ )‪ (٦٥٠‬ﻋـﻦ ﺍﻟﻔـﻀﺎﺋﺢ ﺍﳉﻨـﺴﻴﺔ ﰲ‬
‫ﺍﳉﺎﻣﻌﺎﺕ ﻭﺍﻟﻜﻠﻴﺎﺕ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫‪) -‬ﺍﻟﻔﻀﺎﺋﺢ ﺍﳉﻨﺴﻴﺔ ﰲ ﺍﳉﺎﻣﻌﺎﺕ ﻭﺍﻟﻜﻠﻴﺎﺕ ﺍﻷﻣﺮﻳﻜﻴﺔ ﺑﲔ ﺍﻟﻄﻼﺏ ﻭﺍﻟﻄﺎﻟﺒـﺎﺕ ﺗﺘﺠـﺪﺩ‬
‫ﻭﺗﺰﺩﺍﺩ ﻛﻞ ﻋﺎﻡ(‪.‬‬
‫‪) -‬ﺍﻟﻄﻼﺏ ﻳﻘﻮﻣﻮﻥ ﲟﻈﺎﻫﺮﺓ ﰲ ﺟﺎﻣﻌﺎﺕ ﺃﻣﺮﻳﻜﺎ ﻳﻬﺘﻔﻮﻥ ﻓﻴﻬﺎ ﻧﺮﻳﺪ ﻓﺘﻴﺎﺕ‪..‬ﻧﺮﻳﺪ ﺃﻥ ﻧﺮﻓـﻪ‬
‫ﻋﻦ ﺃﻧﻔﺴﻨﺎ(‪.‬‬
‫‪ -‬ﻫﺠﻮﻡ ﻟﻴﻠﻲ ﻣﻦ ﺍﻟﻄﻼﺏ ﻋﻠﻰ ﻏﺮﻑ ﻧﻮﻡ ﺍﻟﻄﺎﻟﺒﺎﺕ‪،‬ﻭﺳﺮﻗﺔ ﺛﻴﺎ‪‬ﻦ ﺍﻟﺪﺍﺧﻠﻴﺔ(‪.‬‬

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‫‪ -‬ﻭﻗﺎﻝ ﻋﻤﻴﺪ ﺍﳉﺎﻣﻌﺔ ﻣﻌﻘﺒﹰﺎ ﻋﻠﻰ ﺍﳊﺪ‪‬ﺙ‪):‬ﺇﻥ ﻣﻌﻈﻢ ﺍﻟﻄﻼﺏ ﻭﺍﻟﻄﺎﻟﺒﺎﺕ ﻳﻌـﺎﻧﻮﻥ ﺟﻮﻋـﹰﺎ‬
‫ﺟﻨﺴ‪‬ﻴﹰﺎ ﺭﻫﻴﺒﹰﺎ‪،‬ﻭﻻﺷﻚ ﺃﻥ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺼﺮﻳﺔ ﺍﻟﺮﺍﻫﻨﺔ ﳍﺎ ﺃﻛﱪ ﺍﻷﺛـﺮ ﰲ ﺗـﺼﺮﻓﺎﺕ ﺍﻟﻄـﻼﺏ‬
‫ﺍﻟﺸﺎﺫﺓ(‪.‬‬
‫‪ -‬ﻭﳑﺎ ﺫﻛﺮﺗﻪ ﺍﳉﺮﻳﺪﺓ ﻛﺬﻟﻚ‪):‬ﻭﺩﻟﺖ ﺍﻹﺣﺼﺎﺋﻴﺎﺕ ﰲ ﺍﻟﻌﺎﻡ ﺍﳌﺎﺿﻲ ﻋﻠﻰ ﺃﻥ )‪ (١٢٠‬ﺃﻟﻒ‬
‫ﻃﻔﻞ ﺃﳒﺒﺘﻬﻢ ﻓﺘﻴﺎﺕ ﺑﺼﻮﺭﺓ ﻏﲑ ﺷﺮﻋﻴﺔ ﻻ ﺗﺰﻳﺪ ﺃﻋﻤﺎﺭﻫﻦ ﻋﻠﻰ ﺍﻟﻌﺸﺮﻳﻦ‪،‬ﻭﺃﻥ ﻛﺜﲑﺍﺕ ﻣﻨﻬﻦ‬
‫ﻣﻦ ﻃﺎﻟﺒﺎﺕ ﺍﳉﺎﻣﻌﺎﺕ ﻭﺍﻟﻜﻠﻴﺎﺕ‪.(..‬‬
‫‪ -‬ﻭﺍﺳﺘﻄﺮﺩﺕ ﺍﳉﺮﻳﺪﺓ ﻗﺎﺋﻠﺔ‪):‬ﻭﻗﺎﻝ ﺗﻘﺮﻳﺮ ﻟﻠﺸﺮﻃﺔ ﰲ ﻭﻻﻳﺔ )ﺑﺮﻭﻓﻴﺪﻧﺲ( ﺃﻥ )‪ (٦٦‬ﻃﺎﻟﺒـﹰﺎ‬
‫ﻭﻃﺎﻟﺒﺔ ﻗﻀﻮﺍ ﰲ ﺃﻳﺎﺭ ﺍﳌﺎﺿﻲ ﻋﻄﻠﺔ ‪‬ﺎﻳﺔ ﺍﻷﺳﺒﻮﻉ ﰲ )ﺭﻭﺩﺍﻳﻠﻨـﺪ( ﻭﱂ ﻳﻌـﺪ ﺍﻟﻄـﻼﺏ ﺇﱃ‬
‫ﺍﳉﺎﻣﻌﺔ‪،‬ﺑﻞ ﺇﱃ ﺳﺠﻦ ﺍﻟﻮﻻﻳﺔ‪،‬ﺣﻴﺚ ﺍﻋﺘﻘﻠﻮﺍ ﻭﻫﻢ ﰲ ﺃﻭﺿﺎﻉ ﻣﺮﻳﺒﺔ ﻭﺑﻌﻀﻬﻢ ﻛﺎﻥ ﻳﺘﻌـﺎﻃﻰ‬
‫ﺍﳌﺨﺪﺭﺍﺕ‪.(..‬‬
‫‪ -‬ﻭﻧﻘﻠﺖ ﺍﳉﺮﻳﺪﺓ ﻋﻦ ﺍﳌﺮﺑﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ )ﻣﺮﻏﺮﻳﺖ ﲰﻴﺚ( ﺣﺪﻳﺜﹰﺎ ﻗﺎﻟﺖ ﻓﻴﻪ‪):‬ﺃﻥ ﺍﻟﻄﺎﻟﺒﺔ ﻻ‬
‫ﺗﻔﻜﺮ ﺇﻻ ﺑﻌﻮﺍﻃﻔﻬﺎ‪،‬ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﺗﺘﺠﺎﻭﺏ ﻣﻊ ﻫﺬﻩ ﺍﻟﻌﺎﻃﻔﺔ‪..‬ﺇﻥ ﺃﻛﺜﺮ ﻣﻦ ﺳﺘﲔ ﺑﺎﳌﺎﺋﺔ ﻣﻦ‬
‫ﺍﻟﻄﺎﻟﺒﺎﺕ ﺳﻘﻄﻦ ﰲ ﺍﻻﻣﺘﺤﺎﻧﺎﺕ‪،‬ﻭﺗﻌﻮﺩ ﺃﺳﺒﺎﺏ ﺍﻟﻔﺸﻞ ﺇﱃ ﺃ‪‬ﻦ ﻳﻔﻜﺮﻥ ﰲ ﺍﳉﻨﺲ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﺩﺭﻭﺳﻬﻦ ﻭﺣﱴ ﻣﺴﺘﻘﺒﻠﻬﻦ‪..‬ﻭﺇﻥ )‪ (١٠‬ﺑﺎﳌﺎﺋﺔ ﻣﻨﻬﻦ ﻓﻘﻂ ﻣﺎﺯﻟﻦ ﳏﺎﻓﻈﺎﺕ‪.(..‬‬
‫ﻭﺫﻛﺮ )ﺟﻮﺭﺝ ﺑﺎﻟﻮﺷﻲ( ﰲ ﻛﺘﺎﺑﻪ )ﺍﻟﺜﻮﺭﺓ ﺍﳉﻨﺴﻴﺔ( ﻣﺎ ﻳﻠﻲ‪):‬ﻭﰲ ﺳـﻨﺔ ‪١٩٦٢‬ﻡ ﺻـﺮﺡ‬
‫)ﻛﻴﻨﺪﻱ( ﺑﺄﻥ ﻣﺴﺘﻘﺒﻞ ﺃﻣﺮﻳﻜﺎ ﰲ ﺧﻄﺮ ﻷﻥ ﺷﺒﺎ‪‬ﺎ ﻣﺎﺋﻊ ﻣﻨﺤﻞ ﻏﺎﺭﻕ ﰲ ﺍﻟﺸﻬﻮﺍﺕ ﻻ ﻳﻘﺪﺭ‬
‫ﺍﳌﺴﺆﻭﻟﻴﺔ ﺍﳌﻠﻘﺎﺓ ﻋﻠﻰ ﻋﺎﺗﻘﻪ‪،‬ﻭﺃﻧﻪ ﻣﻦ ﺑﲔ ﻛﻞ ﺳﺒﻌﺔ ﺷﺒﺎﻥ ﻳﺘﻘﺪﻣﻮﻥ ﻟﻠﺘﺠﻨﻴﺪ ﻳﻮﺟﺪ ﺳﺘﺔ ﻏﲑ‬
‫ﺻﺎﳊﲔ‪،‬ﻷﻥ ﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﱵ ﺃﻏﺮﻗﻮﺍ ﻓﻴﻬﺎ ﺃﻓﺴﺪﺕ ﻟﻴﺎﻗﺘﻬﻢ ﺍﻟﻄﺒﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ(‪.‬ﻭﰲ ﺳﻨﺔ ‪١٩٦٢‬‬
‫ﺻﺮ‪‬ﺡ )ﺧﺮﻭﺷﻮﻑ( ‪ -‬ﻛﻤﺎ ﺻﺮﺡ ﻛﻴﻨﺪﻱ ‪ -‬ﺑﺄﻥ ﻣﺴﺘﻘﺒﻞ ﺭﻭﺳﻴﺎ ﰲ ﺧﻄـﺮ‪،‬ﻭﺃﻥ ﺷـﺒﺎﺏ‬
‫ﺭﻭﺳﻴﺎ ﻻ ﻳﺆﲤﻦ ﻋﻠﻰ ﻣﺴﺘﻘﺒﻠﻬﺎ‪،‬ﻷﻧﻪ ﻣﺎﺋﻊ ﻣﻨﺤﻞ ﻏﺎﺭﻕ ﰲ ﺍﻟﺸﻬﻮﺍﺕ(‪.‬‬
‫ﻭﻳﻘﻮﻝ )ﺩﻳﻞ ﺩﻭﺭﺍﻧﺖ( ﰲ ﻛﺘﺎﺑﻪ )ﻣﻨﻬﺎﺝ ﺍﻟﻔﻠﺴﻔﺔ(‪):‬ﺇﻧﻨﺎ ﻧﻮﺍﺟﻪ ﻣﺮﺓ ﺃﺧﺮﻯ ﺗﻠﻚ ﺍﳌـﺸﻜﻠﺔ‬
‫ﺍﻟﱵ ﺃﻗﻠﻘﺖ ﺑﺎﻝ )ﺳﻘﺮﺍﻁ( ﻧﻌﲏ ﻛﻴﻒ ‪‬ﺘﺪﻱ ﺇﱃ ﺃﺧﻼﻕ ﻃﺒﻴﻌﻴﺔ ﲢﻞ ﳏﻞ ﺍﻟﺰﻭﺍﺟﺮ ﺍﻟﻌﻠﻮﻳـﺔ‬
‫ﺍﻟﱵ ﺑﻄﻞ ﺃﺛﺮﻫﺎ ﰲ ﺳﻠﻮﻙ ﺍﻟﻨﺎﺱ؟ ﺇﻧﻨﺎ ﻧﺒﺪﺩ ﺗﺮﺍﺛﻨﺎ ﺍﻻﺟﺘﻤﺎﻋﻲ ‪‬ﺬﺍ ﺍﻟﻔﺴﺎﺩ ﺍﳌﺎﺟﻦ(‪.‬‬

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‫)ﻭﺍﺧﺘﺮﺍﻉ ﻣﻮﺍﻧﻊ ﺍﳊﻤﻞ ﻭﺫﻳﻮﻋﻬﺎ ﻫﻮ ﺍﻟﺴﺒﺐ ﺍﳌﺒﺎﺷﺮ ﰲ ﺗﻐﲑ ﺃﺧﻼﻗﻨﺎ‪،‬ﻓﻘﺪ ﻛـﺎﻥ ﺍﻟﻘـﺎﻧﻮﻥ‬
‫ﺍﻷﺧﻼﻗﻲ ﻗﺪﳝﹰﺎ ﻳﻘﻴﺪ ﺍﻟﺼﻠﺔ ﺍﳉﻨﺴﻴﺔ ﺑﺎﻟﺰﻭﺍﺝ‪..‬ﻷﻥ ﺍﻟﻨﻜﺎﺡ ﻳﺆﺩﻱ ﺇﱃ ﺍﻷﺑﻮﺓ ﲝﻴﺚ ﻻ ﳝﻜـﻦ‬
‫ﺍﻟﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ‪،‬ﻭﱂ ﻳﻜﻦ ﺍﻟﻮﺍﻟﺪ ﻣﺴﺆﻭﻻ ﻋﻦ ﻭﻟﺪﻩ ﺇﻻ ﺑﻄﺮﻳﻖ ﺍﻟﺰﻭﺍﺝ‪..‬ﺃﻣﺎ ﺍﻟﻴﻮﻡ ﻓﻘﺪ ﺍﳓﻠـﺖ‬
‫ﺍﻟﺮﺍﺑﻄﺔ ﺑﲔ ﺍﻟﺼﻠﺔ ﺍﳉﻨﺴﻴﺔ ﻭﺑﲔ ﺍﻟﺘﻨﺎﺳﻞ‪،‬ﻭﺧﻠﻘﺖ ﻣﻮﻗﻔﹰﺎ ﱂ ﻳﻜﻦ ﺁﺑﺎﺅﻧﺎ ﻳﺘﻮﻗﻌﻮﻧﻪ‪،‬ﻷﻥ ﲨﻴـﻊ‬
‫ﺍﻟﻌﻼﻗﺎﺕ ﺑﲔ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺮﺟﺎﻝ ﺁﺧﺬﺓ ﰲ ﺍﻟﺘﻐﲑ ﻧﺘﻴﺠﺔ ﻫﺬﺍ ﺍﻟﻌﺎﻣﻞ‪.(..‬‬
‫)‪..‬ﻏﲑ ﺃﻧﻪ ﻣﻦ ﺍﳌﺨﺠﻞ ﺃﻥ ﻧﺮﺿﻲ ﰲ ﺳﺮﻭﺭ ﻧﺼﻒ ﻣﻠﻴﻮﻥ ﻓﺘﺎﺓ ﺃﻣﺮﻳﻜﻴﺔ ﻳﻘـﺪﻣﻦ ﺃﻧﻔـﺴﻬﻦ‬
‫ﺿﺤﺎﻳﺎ ﻋﻠﻰ ﻣﺬﺑﺢ ﺍﻹﺑﺎﺣﻴﺔ‪،‬ﻭﻫﻲ ﺗﻌﺮﺽ ﻋﻠﻴﻨﺎ ﰲ ﺍﳌﺴﺎﺭﺡ ﻭﻛﺘﺐ ﺍﻷﺩﺏ ﺍﳌﻜـﺸﻮﻑ‪،‬ﺗﻠﻚ‬
‫ﺍﻟﱵ ﲢﺎﻭﻝ ﻛﺴﺐ ﺍﳌﺎﻝ ﺑﺎﺳﺘﺜﺎﺭﺓ ﺍﻟﺮﻏﺒﺔ ﺍﳉﻨﺴﻴﺔ ﰲ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﺍﶈﺮﻭﻣﲔ ﻣﻦ )ﺣﺼﻦ(‬
‫ﺍﻟﺰﻭﺍﺝ ﻭﺭﻋﺎﻳﺘﻪ ﻟﻠﺼﺤﺔ(‪.‬‬
‫)‪..‬ﻓﻜﻞ ﺭﺟﻞ ﺣﲔ ﻳﺆﺟﻞ ﺍﻟﺰﻭﺍﺝ ﻳﺼﺎﺣﺐ ﻓﺘﻴﺎﺕ ﺍﻟﺸﻮﺍﺭﻉ ﳑـﻦ ﻳﺘـﺴﻜﻌﻦ ﰲ ﺍﺑﺘـﺬﺍﻝ‬
‫ﻇﺎﻫﺮ‪،‬ﻭﳚﺪ ﺍﻟﺮﺟﻞ ﻹﺭﺿﺎﺀ ﻏﺮﺍﺋﺰﻩ ﺍﳋﺎﺻﺔ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﻣﻦ ﺍﻟﺘﺄﺟﻴﻞ‪،‬ﻧﻈﺎﻣﹰﺎ ﺩﻭﻟﻴ‪‬ـﹰﺎ ﳎﻬـﺰﹰﺍ‬
‫ﺑﺄﺣﺪﺙ ﺍﻟﺘﺤﺴﻴﻨﺎﺕ‪،‬ﻭﻣﻨﻈﻤﹰﺎ ﺑﺄﲰﻰ ﺿﺮﻭﺏ ﺍﻹﺩﺍﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ‪،‬ﻭﻳﺒﺪﻭ ﺃﻥ ﺍﻟﻌﺎﱂ ﻗﺪ ﺍﺑﺘﺪﻉ ﻛﻞ‬
‫ﻃﺮﻳﻘﺔ ﳝﻜﻦ ﺗﺼﻮﺭﻫﺎ ﻹﺛﺎﺭﺓ ﺍﻟﺮﻏﺒﺎﺕ ﻭﺇﺷﺒﺎﻋﻬﺎ‪.(..‬‬
‫)ﻭﺃﻛﱪ ﺍﻟﻈﻦ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﺠﺪﺩ ﰲ ﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺍﻟﻠﺬﺓ ﻗﺪ ﺗﻌﺎﻭﻥ ﺃﻛﺜﺮ ﳑﺎ ﻧﻈﻦ ﻣـﻊ ﻫﺠـﻮﻡ‬
‫ﺩﺍﺭﻭﻥ ﻋﻠﻰ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ‪،‬ﻭﺣﲔ ﺍﻛﺘﺸﻒ ﺍﻟﺸﺒﺎﻥ ﻭﺍﻟﻔﺘﻴﺎﺕ ﺃﻥ ﺍﻟﺪﻳﻦ ﻳـﺸﻬ‪‬ﺮ ﲟﻼﺫﻫـﻢ‬
‫ﺍﻟﺘﻤﺴﻮﺍ ﰲ ﺍﻟﻌﻠﻢ ﺃﻟﻒ ﺳﺒﺐ ﻭﺳﺒﺐ ﻟﻠﺘﺸﻬﲑ ﺑﺎﻟﺪﻳﻦ‪.(..‬‬
‫)‪...‬ﻭﻻ ﻣﻔﺮ ﻣﻦ ﺃﻥ ﻳﺄﺧﺬ ﺍﳉﺴﻢ ﰲ ﺍﻟﺜﻮﺭﺓ )ﺍﳉﻨﺴﻴﺔ(‪،‬ﻭﺃﻥ ﺗﻀﻌﻒ ﺍﻟﻘﻮﺓ ﻋﻠﻰ ﺿﺒﻂ ﺍﻟﻨﻔﺲ‬
‫ﻋﻤﺎ ﻛﺎﻥ ﰲ ﺍﻟﺰﻣﻦ ﺍﻟﻘﺪﱘ‪،‬ﻭﺗﺼﺒﺢ ﺍﻟﻌﻔﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﻓﻀﻴﻠﺔ ﻣﻮﺿﻌﹰﺎ ﻟﻠﺴﺨﺮﻳﺔ‪،‬ﻭﳜﺘﻔﻲ ﺍﳊﻴﺎﺀ‬
‫ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻀﻔﻲ ﻋﻠﻰ ﺍﳉﻤﺎﻝ ﲨﺎﻻ‪،‬ﻭﻳﻔﺎﺧﺮ ﺍﻟﺮﺟﺎﻝ ﺑﺘﻌﺪﺍﺩ ﺧﻄﺎﻳﺎﻫﻢ‪،‬ﻭﺗﻄﺎﻟـﺐ ﺍﻟﻨـﺴﺎﺀ‬
‫ﲝﻘﻬﺎ ﰲ ﻣﻐﺎﻣﺮﺍﺕ ﻏﲑ ﳏﺪﻭﺩﺓ ﻋﻠﻰ ﻗﺪﻡ ﺍﳌﺴﺎﻭﺍﺓ ﻣﻊ ﺍﻟﺮﺟﺎﻝ ﻭﻳﺼﺒﺢ ﺍﻻﺗﺼﺎﻝ ﻗﺒﻞ ﺍﻟﺰﻭﺍﺝ‬
‫ﺃﻣﺮﹰﺍ ﻣﺄﻟﻮﻓﹰﺎ‪،‬ﻭﲣﺘﻔﻲ ﺍﻟﺒﻐﺎﻳﺎ )ﺃﻱ ﺍﻟﺰﺍﻧﻴﺎﺕ ﺑﺄﺟﺮ( ﻣﻦ ﺍﻟﺸﻮﺍﺭﻉ ﲟﻨﺎﻓﺴﺔ ﺍﳍﺎﻭﻳﺎﺕ )ﺃﻱ ﺍﻟﺰﺍﻧﻴﺎﺕ‬
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‫ﺑﺪﺍﻓﻊ ﺍﳍﻮﻯ( ﻻ ﺑﺮﻗﺎﺑﺔ ﺍﻟﺒﻮﻟﻴﺲ‪(..‬‬

‫‪ - ٦٤١‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﻣﻦ ﻛﺘﺎﺏ ) ﻣﻨﻬﺎﺝ ﺍﻟﻔﻠﺴﻔﺔ ( ﺹ ‪١٣٤-٦‬‬

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‫ﻭﳑﺎ ﻧﺸﺮﺗﻪ ﺻﺤﻴﻔﺔ )ﺍﳍﲑﺍﻟﺪﺗﺮﺑﻴﻮﻥ( ﺍﻷﻣﺮﻳﻜﻴﺔ ﰲ ﻋﺪﺩﻫﺎ ‪ ١٩٧٩/٠٦/٢٩‬ﻣﻠﺨﺼﹰﺎ ﻷﲝﺎﺙ‬
‫ﻗﺎﻡ ‪‬ﺎ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻻﺧﺘﺼﺎﺻﻴﲔ ﺍﻷﻣﺮﻳﻜﻴﲔ ﺣﻮﻝ ﻇﺎﻫﺮﺓ ﻏﺮﻳﺒﺔ ﺍﺑﺘﺪﺃﺕ ﰲ ﺍﻻﻧﺘـﺸﺎﺭ ﰲ‬
‫ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﻐﺮﺑﻴﺔ ﺑﺼﻮﺭﺓ ﻋﺎﻣﺔ‪،‬ﻭﰲ ﺍ‪‬ﺘﻤﻊ ﺍﻷﻣﺮﻳﻜﻲ ﺑﺼﻮﺭﺓ ﺧﺎﺻﺔ‪،‬ﻭﻫﻲ ﻇﺎﻫﺮﺓ ﺍﻗﺘـﺮﺍﻑ‬
‫ﺍﻟﻔﺎﺣﺸﺔ ﻣﻊ ﺍﶈﺮﻣﺎﺕ ﻛﺎﻟﺒﻨﺖ ﻭﺍﻷﺧﺖ‪..‬‬
‫ﻭﻳﻘﻮﻝ ﺍﻟﺒﺎﺣﺜﻮﻥ‪):‬ﺇﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﱂ ﻳﻌﺪ ﻧـﺎﺩﺭ ﺍﳊـﺪﻭﺙ‪،‬ﻭﺇﳕﺎ ﻫـﻮ ﻟﺪﺭﺟـﺔ ﻳـﺼﻌﺐ‬
‫ﺗﺼﺪﻳﻘﻬﺎ‪،‬ﻓﻬﻨﺎﻙ ﻋﺎﺋﻠﺔ ﻣﻦ ﻛﻞ ﻋﺸﺮ ﻋﺎﺋﻼﺕ ﳝﺎﺭﺱ ﻓﻴﻬﺎ ﻫﺬﺍ ﺍﻟﺸﺬﻭﺫ(!!‪..‬‬
‫ﻫﺬﺍ ﻣﻊ ﺍﶈﺎﺭﻡ ﻓﻜﻴﻒ ﺇﺫﺍ ﺍﺟﺘﻤﻊ ﺍﻟﺸﺎﺏ ﻭﺍﻟﺸﺎﺑﺔ ﻣﻊ ﺑﻌـﻀﻬﻤﺎ ﰲ ﺩﺭﺍﺳـﺔ ﺃﻭ ﻋﻤـﻞ ﺃﻭ‬
‫ﻭﻇﻴﻔﺔ‪..‬ﻭﱂ ﻳﻜﻦ ﺑﻴﻨﻬﻤﺎ ﺭﺍﺑﻄﺔ ﻣﻦ ﻧﺴﺐ‪،‬ﻭﻻ ﺻﻠﺔ ﻣﻦ ﻗﺮﺍﺑﺔ‪..‬؟ ﻓﻼ ﺷـﻚ ﺃﻥ ﺍﻗﺘﺮﺍﻓﻬﻤـﺎ‬
‫ﻟﻠﻔﺎﺣﺸﺔ ﻳﻜﻮﻥ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ!!‪..‬‬
‫ﻓﻬﺬﻩ ﺍﻟﻮﻗﺎﺋﻊ ﺍﻟﱵ ﺳﺮﺩﻧﺎﻫﺎ ﻋﻦ ﻭﺍﻗﻊ ﺍﻷﻣﻢ ﺍﻟﻐﺮﻳﺒﺔ ﻭﲡﺮﺑﺘﻬﻢ ﻟﻼﺧﺘﻼﻁ ﻣﺎ ﻫﻮ ﺇﻻ ﻏﻴﺾ ﻣﻦ‬
‫ﻓﻴﺾ‪،‬ﻭﻧﻘﻄﺔ ﻣﻦ ﲝﺮ ﻟﻼﳓﺮﺍﻓﺎﺕ ﺍﳉﻨﺴﻴﺔ ﻭﺍﳋﻠﻘﻴﺔ ﺍﻟﱵ ﺁﻟﺖ ﺇﻟﻴﻬﺎ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﻌﺎﳌﻴﺔ ﻗﺎﻃﺒـﺔ‬
‫ﻛﻨﺘﻴﺠﺔ ﺃﻟﻴﻤﺔ ﻟﻠﻌﻨﺔ ﺍﻟﺘﱪﺝ ﻭﺍﻟﺴﻔﻮﺭ ﻭﺍﻻﺧﺘﻼﻁ ﰲ ﻋﺼﻮﺭ ﺍﻻﻧﺘﻜﺎﺱ ﻭﺍﻟﻀﻼﻝ‪..‬ﻋﻠﻤﹰﺎ ﺑـﺄﻥ‬
‫ﺍﻻﺧﺘﻼﻁ ﻋﻨﺪ ﺍﻟﻐﺮﺑﻴﲔ ﻭﺍﻟﺸﺮﻗﻴﲔ ﻳﺒﺪﺃ ﻣﻦ ﺍﻟﺮﻭﺿﺔ ﺇﱃ ﺍﻻﺑﺘﺪﺍﺋﻲ ﺇﱃ ﺍﻹﻋﺪﺍﺩﻱ ﺇﱃ ﺍﻟﺜﺎﻧﻮﻱ‬
‫ﺇﱃ ﺍﳉﺎﻣﻌﻲ‪..‬ﺑﻞ ﺍﻻﺧﺘﻼﻁ ‪ -‬ﻛﻤﺎ ﻧﻮﻫﻨﺎ ‪ -‬ﺷﺎﺋﻊ ﻭﻣﻮﺟﻮﺩ ﻭﻣﻄﺒـﻖ ﰲ ﺳـﺎﺋﺮ ﺣﻴـﺎ‪‬ﻢ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪.‬‬
‫ﻓﻬﻞ ﻳﺼﺪﻕ ﻋﺎﻗﻞ ﺫﻭ ﺑﺼﲑﺓ ‪ -‬ﺑﻌﺪ ﺍﻟﺬﻱ ﺃﻭﺿﺤﻨﺎﻩ ‪ -‬ﺃﻥ ﺍﻻﺧﺘﻼﻁ ﺑﲔ ﺍﳉﻨﺴﲔ ‪ -‬ﻛﻤـﺎ‬
‫ﻳﺪﻋﻲ ﺩﻋﺎﺓ ﺍﻻﺧﺘﻼﻁ ﺍﻟﻴﻮﻡ ‪ -‬ﳛﺪ ﻣﻦ ﺛﻮﺭﺓ ﺍﻟﻐﺮﻳﺰﺓ‪،‬ﻭﳜﻔﻒ ﻣﻦ ﻫﻴـﺎﺝ ﺍﻟـﺸﻬﻮﺓ‪،‬ﻭﳚﻌﻞ‬
‫ﺍﺟﺘﻤﺎﻉ ﺍﻟﺮﺟﺎﻝ ﺑﺎﻟﻨﺴﺎﺀ ﺃﻣﺮﹰﺍ ﻣﺄﻟﻮﻓﹰﺎ ﻭﻋﺎﺩ‪‬ﻳﺎﹰ؟‬
‫ﺇﻥ ﳐﻄﻄﺎﺕ ﺍﻻﺳﺘﻌﻤﺎﺭ ﻭﺍﻟﺼﻬﻴﻮﻧﻴﺔ‪،‬ﻭﺍﳌﺬﺍﻫﺐ ﺍﳌﺎﺩﻳـﺔ ﻭﺍﻹﺑﺎﺣﻴـﺔ‪..‬ﺗـﺴﺘﻬﺪﻑ ﺃﻭﻝ ﻣـﺎ‬
‫ﺗﺴﺘﻬﺪﻑ ﺇﻓﺴﺎﺩ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ‪،‬ﻭ‪‬ﺪﱘ ﻛﻴﺎﻧﻪ‪،‬ﻭﻓﺼﻢ ﻋﺮﺍﻩ‪..‬‬
‫ﻭﺫﻟﻚ ﺑﺘﻤﺰﻳﻖ ﺍﻟﻘﻴﻢ ﺍﻷﺧﻼﻗﻴﺔ‪،‬ﻭﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﺪﻳﻨﻴﺔ ﺑﲔ ﺍﻟﺸﺒﺎﺏ ﻭﺍﻟـﺸﺎﺑﺎﺕ‪،‬ﻭﺇﺷﺎﻋﺔ ﺍﳌﻴﻮﻋـﺔ‬
‫ﻭﺍﻻﳓﻼﻝ ﰲ ﻛﻞ ﻧﺎﺣﻴﺔ ﻣﻦ ﻧﻮﺍﺣﻲ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ‪..‬ﻓﺎﳌﺮﺃﺓ ﻋﻨﺪ ﻫﺆﻻﺀ ﻫﻲ ﺃﻭﻝ ﺍﻷﻫﺪﺍﻑ ﰲ‬
‫ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺑﺎﺣﻴﺔ‪،‬ﻭﺍﳌﻴﺪﺍﻥ ﺍﳌﺎﻛﺮ‪،‬ﻓﻬﻲ ﺍﻟﻌﻨﺼﺮ ﺍﻟﻀﻌﻴﻒ ﻭﺍﻟﻌﺎﻃﻔﻲ ﻟﺘﻨﻔﻴـﺬ ﺃﻱ ﳐﻄـﻂ‬
‫ﻟﺪﻋﻮﺓ ﺇﺑﺎﺣﻴﺔ‪،‬ﻭﻣﻨﻬﺞ ﺍﺳﺘﻌﻤﺎﺭﻱ‪..‬‬
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‫ﻳﻘﻮﻝ ﺃﺣﺪ ﺃﻗﻄﺎﺏ ﺍﳌﺴﺘﻌﻤﺮﻳﻦ‪):‬ﻛﺄﺱ ﻭﻏﺎﻧﻴﺔ ﺗﻔﻌﻼﻥ ﰲ ﲢﻄﻴﻢ ﺍﻷﻣﺔ ﺍﶈﻤﺪﻳﺔ ﺃﻛﺜﺮ ﳑﺎ ﻳﻔﻌﻠﻪ‬
‫ﺃﻟﻒ ﻣﺪﻓﻊ‪،‬ﻓﺄﻏﺮﻗﻮﻫﺎ ﰲ ﺣﺐ ﺍﳌﺎﺩﺓ ﻭﺍﻟﺸﻬﻮﺍﺕ(‪.‬‬
‫ﻭﻳﻘﻮﻝ ﻛﺒﲑ ﻣﻦ ﻛﱪﺍﺀ ﺍﳌﺎﺳﻮﻧﻴﺔ ﺍﻟﻔﺠﺮﺓ‪):‬ﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻜﺴﺐ ﺍﳌﺮﺃﺓ‪،‬ﻓﺄﻱ ﻳﻮﻡ ﻣﺪﺕ ﺇﻟﻴﻨـﺎ‬
‫ﻳﺪﻫﺎ ﻓﺰﻧﺎ ﺑﺎﳊﺮﺍﻡ‪،‬ﻭﺗﺒﺪ‪‬ﺩ ﺟﻴﺶ ﺍﳌﻨﺘﺼﺮﻳﻦ ﻟﻠﺪﻳﻦ(‪.‬‬
‫ﻭﺟﺎﺀ ﰲ )ﺑﺮﻭﺗﻮﻛﻮﻻﺕ ﺣﻜﻤﺎﺀ ﺻﻬﻴﻮﻥ( ﻣﺎ ﻳﻠﻲ‪):‬ﳚﺐ ﺃﻥ ﻧﻌﻤﻞ ﻟﺘﻨﻬﺎﺭ ﺍﻷﺧﻼﻕ ﰲ ﻛﻞ‬
‫ﻣﻜﺎﻥ ﻓﺘﺴﻬﻞ ﺳﻴﻄﺮﺗﻨﺎ‪..‬ﺇﻥ )ﻓﺮﻭﻳﺪ( ﻣﻨﺎ‪،‬ﻭﺳﻴﻈﻞ ﻳﻌﺮﺽ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳉﻨﺴﻴﺔ ﰲ ﺿﻮﺀ ﺍﻟﺸﻤﺲ‬
‫ﻟﻜﻲ ﻻ ﻳﺒﻘﻰ ﰲ ﻧﻈﺮ ﺍﻟﺸﺒﺎﺏ ﺷﻲﺀ ﻣﻘﺪﺱ‪،‬ﻭﻳـﺼﺒﺢ ﳘـﻪ ﺍﻷﻛـﱪ ﻫـﻮ ﺇﺭﻭﺍﺀ ﻏﺮﻳﺰﺗـﻪ‬
‫ﺍﳉﻨﺴﻴﺔ‪،‬ﻭﻋﻨﺪﺋﺬ ﺗﻨﻬﺎﺭ ﺃﺧﻼﻗﻪ(‪.‬‬
‫ﻓﺎﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﺇﱃ ﺍﺧﺘﻼﻁ ﺍﻷﻧﺜﻰ ﺑﺎﻟﺬﻛﺮ ﰲ ﺑﻼﺩ ﺍﻹﺳﻼﻡ‪،‬ﻭﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﺷﺎﺋﻌﹰﺎ ﻣﻄﺒﻘﹰﺎ‬
‫ﰲ ﺳﺎﺋﺮ ﺣﻴﺎﺗﻨﺎ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪..‬ﻣﺎ ﻫﻢ ﰲ ﺍﳊﻘﻴﻘﺔ ﺇﻻ ﺃﺩﺍﺓ ﺩﻋﺎﻳﺔ ﻭﺗﻨﻔﻴﺬ ﳌﺨﻄﻄـﺎﺕ ﺃﻋـﺪﺍﺀ‬
‫ﺍﻹﺳﻼﻡ ﻣﻦ ﺃﺻﺤﺎﺏ ﻣﺬﺍﻫﺐ ﻣﺎﺩﻳﺔ ﻭﺇﳊﺎﺩﻳﺔ ﻭﺇﺑﺎﺣﻴﺔ ﻭﺩﻋﺎﺓ ﺃﻓﻜﺎﺭ ﺍﺳﺘﻌﻤﺎﺭﻳﺔ ﻭﺻـﻬﻴﻮﻧﻴﺔ‬
‫ﻭﻣﺎﺳﻮﻧﻴﺔ‪..‬ﻣﻦ ﺣﻴﺚ ﻳﻌﻠﻤﻮﻥ ﺃﻭ ﻻ ﻳﻌﻠﻤﻮﻥ‪،‬ﻭﻣﻦ ﺣﻴﺚ ﻳﺸﻌﺮﻭﻥ ﺃﻭ ﻻ ﻳﺸﻌﺮﻭﻥ‪.‬‬
‫ﻓﻤﺎ ﻋﻠﻰ ﺍﻵﺑﺎﺀ ﻭﺍﳌﺮﺑﲔ ﻭﺍﳌﺴﺆﻭﻟﲔ ﺇﺫﻥ ﺃﻥ ﳚﻨ‪‬ﺒﻮﺍ ﺍﻹﻧﺎﺙ ﻋﻦ ﺍﻟﺬﻛﻮﺭ ﰲ ﺍﻟﺘﻌﻠـﻴﻢ ﻭﻏـﲑ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﺣﱴ ﻳﻨﺸﺄ ﺍﻟﺒﻨـﺎﺕ ﻋﻠـﻰ ﺍﻟﻔـﻀﻴﻠﺔ ﻭﺍﻟﻌﻔﺎﻑ‪،‬ﻭﻳـﺴﻠﻢ ﺍ‪‬ﺘﻤـﻊ ﻣـﻦ ﺍﳌﻔﺎﺳـﺪ‬
‫ﻭﺍﻻﳓﻼﻝ‪،‬ﻭﻳﺘﺤﻘﻖ ﻟﻠﺸﺒﺎﺏ ﻭﺍﻟﺸﺎﺑﺎﺕ ﻟﻴﺎﻗﺎ‪‬ﻢ ﺍﻟﻄﺒﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ‪..‬ﻭﺣﱴ ﲢﺮﺭ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻛﺬﻟﻚ ﻣﻦ ﳐﻄﻄﺎﺕ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﰲ ﺇﻓﺴﺎﺩ ﺍﳌﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ‪..‬‬
‫ﻭﻣﺎ ﺃﺣﺴﻦ ﻣﺎ ﻗﺎﻟﺘﻪ ﻋﺎﺋﺸﺔ ﺍﻟﺘﻴﻤﻮﺭﻳﺔ ﰲ ﺍﻻﻓﺘﺨﺎﺭ ﺑﻌﻠﻤﻬﺎ ﻭﻋﻔﺎﻓﻬﺎ ﻭﺣﺠﺎ‪‬ﺎ‪:‬‬
‫ﺑﻴﺪ ﺍﻟﻌﻔﺎﻑ ﺃﺻﻮﻥ ِﻋ ‪‬ﺰ ﺣﺠﺎﰊ ﻭ‪‬ﻤﱵ ﺃﲰﻮ ﻋﻠﻰ ﺃﺗﺮﺍﰊ‬
‫ﻣﺎ ﺿﺮ‪‬ﱐ ﺃﺩﰊ ﻭﺣﺴﻦ ﺗﻌﻠﹼﻤﻲ ﺇﻻ ﺑﻜﻮﱐ ﺯﻫﺮﺓ ﺍﻷﻟﺒﺎﺏ‬
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‫ﻣﺎ ﻋﺎﻗﲏ ﺧﺠﻠﻲ ﻋﻦ ﺍﻟﻌﻠﻴﺎ ﻭﻻ ‪‬ﺳﺪ‪‬ﻝ ﺍﳋﻤﺎﺭ ﺑﻠﻤ‪‬ﱵ ﻭﻧﻘﺎﰊ‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺩﺱ ‪ -‬ﺍﻟﺘﻮﻋﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ‪:‬‬

‫‪ - ٦٤٢‬ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﰲ ﺍﻹﺳﻼﻡ ﻟﻌﻠﻮﺍﻥ ‪(٢٢٢ / ١) -‬‬

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‫ﻣﻦ ﺍﳌﺴﺆﻭﻟﻴﺎﺕ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﺟﻌﻠﻬﺎ ﺍﻹﺳﻼﻡ ﺃﻣﺎﻧﺔ ﰲ ﻋﻨﻖ ﺍﻵﺑﺎﺀ ﻭﺍﳌﺮﺑﲔ ﲨﻴﻌﹰﺎ ﺗﻮﻋﻴﺔ ﺍﻟﻮﻟﺪ‬
‫ﻓﻜﺮ‪‬ﻳﹰﺎ ﻣﻨﺬ ﺣﺪﺍﺛﺔ ﺳﻨﻪ‪،‬ﻭﻧﻌﻮﻣﺔ ﺃﻇﻔﺎﺭﻩ‪..‬ﺇﱃ ﺃﻥ ﻳﺼﻞ ﺳﻦ ﺍﻟﺮﺷـﺪ ﻭﺍﻟﻨـﻀﺞ‪..‬ﻭﺍﳌﻘـﺼﻮﺩ‬
‫ﺑﺎﻟﺘﻮﻋﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ ﺍﺭﺗﺒﺎﻁ ﺍﻟﻮﻟﺪ‪:‬‬
‫ﺑﺎﻹﺳﻼﻡ ﺩﻳﻨﹰﺎ ﻭﺩﻭﻟﺔ‪..‬ﻭﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻧﻈﺎﻣﹰﺎ ﻭﺗـﺸﺮﻳﻌﹰﺎ‪..‬ﻭﺑﺎﻟﺘـﺎﺭﻳﺦ ﺍﻹﺳـﻼﻣﻲ ﻋـﺰﹰﺍ‬
‫ﻭﳎﺪﹰﺍ‪..‬ﻭﺑﺎﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﻣﺔ ﺭﻭﺣﹰﺎ ﻭﻓﻜﺮﹰﺍ‪..‬‬
‫ﻭﺑﺎﻻﺭﺗﺒﺎﻁ ﺍﳊﺮﻛﻲ ﻟﻠﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻧﺪﻓﺎﻋﹰﺎ ﻭﲪﺎﺳﺔ‪..‬‬
‫ﺇﺫﻥ ﻋﻠﻰ ﺍﳌﺮﺑﲔ ﺃﻥ ﻳ‪‬ﻌﺮ‪‬ﻓﻮﺍ ﺍﻟﻮﻟﺪ ﻣﻨﺬ ﺃﻥ ﻳﻌﻲ ﻭﳝﻴﺰ ﻋﻠﻰ ﺍﳊﻘﺎﺋﻖ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫)ﺃ( ﺧﻠﻮﺩ ﻫﺬﺍ ﺍﻹﺳﻼﻡ‪،‬ﻭﺻﻼﺣﻴﺘﻪ ﻟﻜﻞ ﺍﻷﺯﻣﻨﺔ ﻭﺍﻷﻣﻜﻨﺔ‪،‬ﳌﺎ ﳝﺘﺎﺯ ﺑﻪ ﻣﻦ ﻣﻘﻮﻣﺎﺕ ﺍﻟﺸﻤﻮﻝ‬
‫ﻭﺍﳋﻠﻮﺩ ﻭﺍﻟﺘﺠﺪﺩ ﻭﺍﻻﺳﺘﻤﺮﺍﺭ‪.‬‬
‫)ﺏ( ﺁﺑﺎﺅﻧﺎ ﺍﻷﻭﻟﻮﻥ ﻣﺎ ﻭﺻﻠﻮﺍ ﺇﱃ ﻣﺎ ﻭﺻﻠﻮﺍ ﺇﻟﻴﻪ ﻣﻦ ﻋﺰ ﻭﻗـﻮﺓ ﻭﺣـﻀﺎﺭﺓ‪..‬ﺇﻻ ﺑﻔـﻀﻞ‬
‫ﺍﻋﺘﺰﺍﺯﻫﻢ ‪‬ﺬﺍ ﺍﻹﺳﻼﻡ‪،‬ﻭﺗﻄﺒﻴﻘﻬﻢ ﻷﻧﻈﻤﺔ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫)ﺟـ( ﺍﻟﻜﺸﻒ ﻟﻠﻮﻟﺪ ﻋﻦ ﺍﳌﺨﻄﻄﺎﺕ ﺍﻟﱵ ﻳﺮﲰﻬﺎ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ‪:‬‬
‫ﺍﳌﺨﻄﻄﺎﺕ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﺍﳌﺎﻛﺮﺓ‪.‬‬
‫ﻭﺍﳌﺨﻄﻄﺎﺕ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ﺍﻟﻐﺎﴰﺔ‪.‬‬
‫ﻭﺍﳌﺨﻄﻄﺎﺕ ﺍﻟﺸﻴﻮﻋﻴﺔ ﺍﳌﻠﺤﺪﺓ‪.‬‬
‫ﻭﺍﳌﺨﻄﻄﺎﺕ ﺍﻟﺼﻠﻴﺒﻴﺔ ﺍﳊﺎﻗﺪﺓ‪.‬‬
‫ﻫﺬﻩ ﺍﳌﺨﻄﻄﺎﺕ ﺍﻟﱵ ﺗﺴﺘﻬﺪﻑ ﲜﻤﻠﺘﻬﺎ ﳏﻮ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻷﺭﺽ‪،‬ﻭﻏـﺮﺱ ﺑـﺬﻭﺭ‬
‫ﺍﻹﳊﺎﺩ ﰲ ﺍﳉﻴﻞ ﺍﳌـﺴﻠﻢ‪،‬ﻭﺇﺷﺎﻋﺔ ﺍﳌﻴﻮﻋـﺔ ﻭﺍﻻﳓـﻼﻝ ﰲ ﺍﻷﺳـﺮﺓ ﺍﳌـﺴﻠﻤﺔ ﻭﺍ‪‬ﺘﻤـﻊ‬
‫ﺍﳌﺴﻠﻢ‪..‬ﻭﺍﳍﺪﻑ ﺍﻟﺒﻌﻴﺪ ﻭﺍﻟﻘﺮﻳﺐ ﻣﻦ ﺫﻟﻚ ﺇﲬـﺎﺩ ﺭﻭﺡ ﺍﳌﻘﺎﻭﻣـﺔ ﻭﺍﳉﻬـﺎﺩ ﰲ ﺷـﺒﺎﺏ‬
‫ﺍﻹﺳﻼﻡ‪،‬ﻭﺍﺳﺘﻐﻼﻝ ﺛﺮﻭﺍﺕ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ ﳌﺼﺎﳊﻬﻢ ﺍﻟﺬﺍﺗﻴﺔ‪،‬ﰒ ﺑﺎﻟﺘﺎﱄ ﻃﻤﺲ ﻣﻌﺎﱂ ﺍﻹﺳﻼﻡ‬
‫ﰲ ﻛﻞ ﺃﺭﺟﺎﺀ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﱵ ﻳﻨﺘﻤﻲ ﺃﻫﻠﻬﺎ ﺇﱃ ﺍﻹﺳﻼﻡ!!‪.‬‬
‫)ﺩ( ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳊﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﺍﻟﺪﻧﻴﺎ ﺑﺄﺳﺮﻫﺎ ﺗﺮﺗﺸﻒ ﻣﻦ ﻣﻌﻴﻨﻬﺎ ﺣﻴﻨﹰﺎ ﻣﻦ‬
‫ﺍﻟﺪﻫﺮ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ‪.‬‬

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‫)ﻫـ( ﻭﺃﺧﲑﹰﺍ ﳚﺐ ﺃﻥ ﻳﻌﺮﻑ ﺍﻟﻮﻟﺪ )ﺃﻧﻨﺎ ﺃﻣﺔ ﱂ ﻧﺪﺧﻞ ﺍﻟﺘﺎﺭﻳﺦ ﺑﺄﰊ ﺟﻬﻞ‪،‬ﻭﺃﰊ ﳍـﺐ‪،‬ﻭﹸﺃ ‪‬‬
‫ﺑﻦ ﺧﻠﻒ‪..‬ﻭﻟﻜﻦ ﺩﺧﻠﻨﺎﻩ ﺑﺎﻟﺮﺳﻮﻝ ﺍﻟﻌﺮﰊ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ‪..‬‬
‫ﻭﱂ ﻧﻔﺘﺢ ﺍﻟﻔﺘﻮﺡ ﲝﺮﺏ ﺍﻟﺒﺴﻮﺱ ﻭﺩﺍﺣﺲ ﻭﺍﻟﻐـﱪﺍﺀ‪،‬ﻭﻟﻜﻦ ﻓﺘﺤﻨﺎﻫـﺎ ﺑﺒـﺪﺭ ﻭﺍﻟﻘﺎﺩﺳـﻴﺔ‬
‫ﻭﺍﻟﲑﻣﻮﻙ‪..‬‬
‫ﻭﱂ ﳓﻜﻢ ﺍﻟﺪﻧﻴﺎ ﺑﺎﳌﻌﻠﻘﺎﺕ ﺍﻟﺴﺒﻊ ﻭﻟﻜﻦ ﺣﻜﻤﻨﺎﻫﺎ ﺑﺎﻟﻘﺮﺁﻥ ﺍ‪‬ﻴﺪ‪.‬‬
‫ﻭﱂ ﳓﻤﻞ ﺇﱃ ﺍﻟﻨﺎﺱ ﺭﺳﺎﻟﺔ ﺍﻟﻼﺕ ﻭﺍﻟﻌﺰ‪‬ﻯ‪،‬ﻭﻟﻜﻦ ﲪﻠﻨﺎ ﺇﻟـﻴﻬﻢ ﺭﺳـﺎﻟﺔ ﺍﻹﺳـﻼﻡ‪،‬ﻭﻣﺒﺎﺩﺉ‬
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‫ﺍﻟﻘﺮﺁﻥ(‬
‫ﻟﻘﺪ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻳﻬﺘﻤﻮﻥ ﻛﻞ ﺍﻻﻫﺘﻤﺎﻡ ﳍﺬﻩ ﺍﻟﺘﻮﻋﻴﺔ‪،‬ﻭﻳﻮﺟﺒﻮﻥ ﺗﻠﻘﲔ ﺍﻟﻮﻟـﺪ ﻣﻨـﺬ‬
‫ﺍﻟﺼﻐﺮ ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪،‬ﻭﻣﻐﺎﺯﻱ ﺍﻟﺮﺳﻮﻝ ‪،‬ﻭﻣﺂﺛﺮ ﺍﳉﺪﻭﺩ ﻭﺍﻷﳎﺎﺩ‪..‬‬
‫ﻭﻟﻜﻦ ﻣﺎ ﺍﻟﺴﺒﻴﻞ ﺇﱃ ﻫﺬﻩ ﺍﻟﺘﻮﻋﻴﺔ؟‬
‫ﺍﻟﺴﺒﻴﻞ ﺇﻟﻴﻬﺎ ﻳﺘﺼﻞ ﺑﻌﺪﺓ ﻭﺟﻮﻩ‪:‬‬
‫‪ -١‬ﺍﻟﺘﻠﻘﲔ ﺍﻟﻮﺍﻋﻲ‪ -٢.‬ﺍﻟﻘﺪﻭﺓ ﺍﻟﻮﺍﻋﻴﺔ‪ -٣.‬ﺍﳌﻄﺎﻟﻌﺔ ﺍﻟﻮﺍﻋﻴﺔ‪ -٤.‬ﺍﻟﺮﻓﻘﺔ ﺍﻟﻮﺍﻋﻴﺔ‪.‬‬
‫‪ -١‬ﺍﻟﺘﻠﻘﲔ ﺍﻟﻮﺍﻋﻲ‪:‬‬
‫ﻭﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﺘﻠﻘﲔ ﺍﻟﻮﺍﻋﻲ‪..‬ﺃﻥ ﻳﻠﻘﻦ ﺍﻟﻮﻟﺪ ﻣﻦ ﻗﺒﻞ ﺃﺑﻮﻳﻪ ﻭﻣﺮﺑﻴﻪ ﺣﻘﻴﻘﺔ ﺍﻹﺳـﻼﻡ ﻭﻣـﺎ‬
‫ﻳﻨﻄﻮﻱ ﻋﻠﻴﻪ ﻣﻦ ﻣﺒﺎﺩﺉ ﻭﺗﺸﺮﻳﻌﺎﺕ ﻭﺃﺣﻜﺎﻡ‪،‬ﻭﺃﻧﻪ ﺍﻟـﺪﻳﻦ ﺍﻟﻮﺣﻴـﺪ ﺍﻟـﺬﻱ ﻟـﻪ ﻣﻠﻜـﺔ‬
‫ﺍﳋﻠﻮﺩ‪،‬ﻭﻣﻘﻮﻣﺎﺕ ﺍﻟﺒﻘﺎﺀ‪،‬ﻭﻃﺒﻴﻌﺔ ﺍﻻﺳﺘﻤﺮﺍﺭ ﺇﱃ ﺃﻥ ﻳﺮﺙ ﺍﷲ ﺍﻷﺭﺽ ﻭﻣﻦ ﻋﻠﻴﻬﺎ‪.‬ﻭﻋﻠﻰ ﺍﳌﺮﰊ‬
‫– ﻭﻻﺳﻴﻤﺎ ﺍﻷﺏ – ﺃﻥ ﳛﺮﺹ ﻋﻠﻰ ﺇﻓﻬﺎﻡ ﺍﻟﻮﻟﺪ ﺃ ﹾﻥ ﻻ ﻋﺰ ﺇﻻ ﺑﺎﻹﺳﻼﻡ‪،‬ﻭﻻ ﻧﺼﺮ ﺇﻻ ﺑﺘﻌﺎﻟﻴﻢ‬
‫ﺍﻟﻘﺮﺁﻥ‪،‬ﻭﻻ ﻗﻮﺓ ﻭﻻ ﺣﻀﺎﺭﺓ ﻭﻻ ‪‬ﻮﺽ ﺇﻻ ﺑﺸﺮﻳﻌﺔ ﺍﳌﺼﻄﻔﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ‪،‬ﻭﻋﻠﻴﻪ‬
‫ﻛﺬﻟﻚ ﺃﻥ ﻳﺒﺼﺮﻩ ﺑﻜﻞ ﺍﳌﺨﻄﻄﺎﺕ ﺍﻟﻴﻬﻮﺩﻳﺔ‪،‬ﻭﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ‪،‬ﻭﺍﻟﺸﻴﻮﻋﻴﺔ‪،‬ﻭﺍﻟـﺼﻠﻴﺒﻴﺔ‪..‬ﺍﻟـﱵ‬
‫ﺗﺴﺘﻬﺪﻑ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪،‬ﻭﺗﺸﻮﻳﻪ ﺣﻘﺎﺋﻘﻪ ﺍﻟﻨﺎﺻـﻌﺔ‪،‬ﻭﻣﻌﺎﳌﻪ ﺍﳌـﺸﺮﻗﺔ‪..‬ﻭﺗـﺴﺘﻬﺪﻑ‬
‫ﻛﺬﻟﻚ ﺍﺟﺘﺜﺎﺙ ﺭﻭﺡ ﺍﳌﻘﺎﻭﻣﺔ ﻭﺍﳉﻬﺎﺩ ﰲ ﻧﻔﻮﺱ ﺍﳌﺴﻠﻤﲔ‪،‬ﻭﺗﺮﺑﻴﺔ ﺍﳉﻴﻞ ﺍﳊﺎﺿﺮ ﻋﻠﻰ ﺍﻹﳊﺎﺩ‬
‫ﻭﺍﻟﻀﻼﻝ ﻭﺍﻹﺑﺎﺣﻴﺔ‪..‬‬

‫‪ - ٦٤٣‬ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﰲ ﺍﻹﺳﻼﻡ ﺹ ‪ ٢٥٨‬ﻓﻤﺎ ﺑﻌﺪ‬

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‫ﻛﻤﺎ ﻋﻠﻴﻪ ﺃﻥ ﻳﻠﻘﻨﻪ ﺣﻀﺎﺭﺓ ﺍﻹﺳﻼﻡ ﺍﻟﺰﺍﻫﻴﺔ ﺍﻟﱵ ﺑﻘﻴﺖ ﻣﺌﺎﺕ ﺍﻟﺴﻨﲔ ﺗﺸﻊ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻧﻮﺭ‬
‫ﺍﳊﻖ ﻭﺍﳌﺪﻧﻴﺔ ﻭﺍﻟﻌﺮﻓﺎﻥ‪،‬ﻭﺍﻟﱵ ﻇﻠﺖ ﺃﻭﺭﻭﺑﺎ ﻋﱪ ﺍﻟﻘﺮﻭﻥ ﺗﺴﺘﻘﻲ ﻣﻦ ﻣﻌﻴﻨﻬﺎ‪،‬ﻭﺗﺴﺘﻬﺪﻱ ﺑﻨﻮﺭﻫﺎ‬
‫ﻭﺿﻴﺎﺋﻬﺎ!!‪..‬‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻟﻮﻟﺪ ﺑﻔﻀﻞ ﻫﺬﺍ ﺍﻟﺘﻠﻘﲔ ﺍﻟﻮﺍﻋﻲ ﺍﳌﺴﺘﻤﺮ ﻳﺮﺗﺒﻂ ﺑﺎﻹﺳﻼﻡ ﺩﻳﻨﹰﺎ ﻭﺩﻭﻟﺔ‪،‬ﻭﺑﺎﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﻧﻈﺎﻣﹰﺎ ﻭﺗﺸﺮﻳﻌﹰﺎ‪،‬ﻭﺑﺎﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﺍﻋﺘﺰﺍﺯﹰﺍ ﻭﻗﺪﻭﺓ‪،‬ﻭﺑﺎﻟﻌﻤﻞ ﺍﳊﺮﻛـﻲ ﻭﺍﳉﻬـﺎﺩﻱ‬
‫ﺍﻧﺪﻓﺎﻋﹰﺎ ﻭﺇﻗﺪﺍﻣﹰﺎ!!‪..‬‬
‫ﻓﻤﺎ ﺃﺣﻮﺝ ﺍﻷﻭﻻﺩ ﺇﱃ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﺴﺎﻣﻲ‪،‬ﻭﺍﻟﺘﻠﻘﲔ ﺍﻟﻮﺍﻋﻲ‪،‬ﻭﺍﻟﺘﺮﺑﻴﺔ ﺍﳍﺎﺩﻓﺔ!!‪..‬‬
‫‪ -٢‬ﺍﻟﻘﺪﻭﺓ ﺍﻟﻮﺍﻋﻴﺔ‪:‬‬
‫ﻭﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﻘﺪﻭﺓ ﺍﻟﻮﺍﻋﻴﺔ‪:‬ﺃﻥ ﻳﺮﺗﺒﻂ ﺍﻟﻮﻟﺪ ﲟﺮﺷﺪ ﳐﻠـﺺ ﻭﺍﻉ ﻓـﺎﻫﻢ ﻟﻺﺳـﻼﻡ‪،‬ﻣﻨﺪﻓﻊ‬
‫ﻟﻪ‪،‬ﳎﺎﻫﺪ ﰲ ﺳﺒﻴﻠﻪ‪،‬ﻣﻄﺒﻖ ﳊﺪﻭﺩﻩ‪،‬ﻻ ﺗﺄﺧﺬﻩ ﰲ ﺍﷲ ﻟﻮﻣﺔ ﻻﺋﻢ‪.‬‬
‫ﻭﺁﻓﺔ ﻣﻦ ﻳﺘﺼﺪﻭﻥ ﻟﻺﺭﺷﺎﺩ ﺍﻟﻴﻮﻡ ﺃ‪‬ﻢ ﻳﻌﻄﻮﻥ ﻟﺘﻼﻣﻴﺬ‪‬ﻢ ﻭﻣﺮﻳﺪﻳﻬﻢ ﺍﻟﺼﻮﺭﺓ ﺍﳌﻘﻠﻮﺑﺔ ﺍﳌﺸﻮﻫﺔ‬
‫ﻋﻦ ﺍﻹﺳﻼﻡ ﺇﻻ ﻣﻦ ﺭﺣﻢ ﺭﺑﻚ ﻭﻗﻠﻴﻞ ﻣﺎﻫﻢ‪.‬‬
‫ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﺮﻛﺰ ﺗﻮﺟﻴﻬﻪ ﻭﻋﻨﺎﻳﺘﻪ ﻋﻠﻰ ﺇﺻﻼﺡ ﺍﻟﻨﻔﺲ ﻭﺗﺰﻛﻴﺘﻬﺎ‪..‬ﻭﻳﻬﻤﻞ ﻭﺍﺟـﺐ ﺍﻷﻣـﺮ‬
‫ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﲏ ﻋﻦ ﺍﳌﻨﻜﺮ‪،‬ﻭﺍﳌﻨﺎﺻﺤﺔ ﻟﻠﺤﻜﺎﻡ‪،‬ﻭﺍﻟﻮﻗﻮﻑ ﺃﻣﺎﻡ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻈﺎﳌﲔ‪..‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﳚﻌﻞ ‪‬ﺟ ﹼﻞ ﺍﻫﺘﻤﺎﻣﻪ ﻟﻠﻤﻈﺎﻫﺮ ﺍﻟﱵ ﺃﻣﺮ ﺍﻹﺳﻼﻡ ‪‬ﺎ ﻣﻦ ﳊﻴـﺔ ﻭﺟﻠﺒـﺎﺏ ﻭﻟﺒـﺎﺱ‬
‫ﺭﺃﺱ‪..‬ﻭﻳﻬﻤﻞ ﺟﺎﻧﺐ ﺍﻟﻌﻤﻞ ﺍﳊﺮﻛﻲ‪،‬ﻭﺍﻟﺘﺠﻤﻊ ﺍﻹﺳﻼﻣﻲ ﻹﻗﺎﻣﺔ ﺣﻜﻢ ﺍﷲ ﰲ ﺍﻷﺭﺽ‪..‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻮﱄ ﻛﻞ ﻋﻨﺎﻳﺘﻪ ﺑﺎﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ‪،‬ﻭﻳﻬﻤﻞ ﺟﺎﻧـﺐ ﺍﻟﺘﻮﺟﻴـﻪ ﺍﻟـﺪﻋ‪‬ﻮﻱ‪،‬ﻭﺍﻟﺘﺤﺮﻙ‬
‫ﺍﳉﻬﺎﺩﻱ‪..‬ﻭﻫﻮ ﻳﻈﻦ ﺃﻧﻪ ﻳﻨﺼﺮ ﺍﻹﺳﻼﻡ‪..‬ﻭﻣﻨﻬﻢ‪..‬ﻭﻣﻨﻬﻢ‪...‬‬
‫ﻋﻠﻤﹰﺎ ﺑﺄﻥ ﺍﻹﺳﻼﻡ ﻛ ﱡﻞ ﻻ ﻳﺘﺠﺰﺃ‪،‬ﻓﻼ ﳚﻮﺯ ﳌﺮﺷﺪ ﻭﻻ ﻟﻌﺎﱂ‪،‬ﻭﻻ ﳌﻦ ﻳﺘﺨﺬﻩ ﺍﻟﻨﺎﺱ ﻗـﺪﻭﺓ ﺃﻥ‬
‫ﻳﻜﺘﻤﻮﺍ ﻭﺍﺟﺒﹰﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ‪،‬ﺃﻭ ﺃﻥ ﻳﺘﻐﺎﺿﻮﺍ ﻋﻦ ﻣﻨﻜﺮ ‪‬ﻰ ﺍﷲ ﻋﻨـﻪ‪..‬ﻟﻌﻤـﻮﻡ ﻗﻮﻟـﻪ ﺗﺒـﺎﺭﻙ‬
‫ﺏ‬
‫ﺱ ﻓِﻲ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﺕ ﻭ‪‬ﺍﹾﻟ ‪‬ﻬﺪ‪‬ﻯ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﻣ‪‬ﺎ ‪‬ﺑ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻩ ﻟِﻠﻨ‪‬ﺎ ِ‬
‫ﻭﺗﻌﺎﱃ‪ِ}:‬ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ﹾﻜ‪‬ﺘﻤ‪‬ﻮ ﹶﻥ ﻣ‪‬ﺎ ﹶﺃﻧ‪ ‬ﺰﹾﻟﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟ‪‬ﺒ‪‬ﻴﻨ‪‬ﺎ ِ‬
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‫ﻚ ﹶﺃﺗ‪‬ﻮ ‪‬‬
‫ﺻﹶﻠﺤ‪‬ﻮﺍ ‪‬ﻭ‪‬ﺑ‪‬ﻴﻨ‪‬ﻮﺍ ﹶﻓﺄﹸﻭﹶﻟِﺌ ‪‬‬
‫ﻚ ‪‬ﻳ ﹾﻠ ‪‬ﻌ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ‪‬ﻳ ﹾﻠ ‪‬ﻌ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺍﻟﻠﱠﺎ ِﻋﻨ‪‬ﻮ ﹶﻥ )‪ِ (١٥٩‬ﺇﻟﱠﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺗ‪‬ﺎﺑ‪‬ﻮﺍ ‪‬ﻭﹶﺃ ‪‬‬
‫ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﺏ ﺍﻟ ‪‬ﺮﺣِﻴ ‪‬ﻢ )‪] (١٦٠‬ﺍﻟﺒﻘﺮﺓ‪{[١٦١ - ١٥٩:‬‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ﺍﻟ‪‬ﺘﻮ‪‬ﺍ ‪‬‬

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‫ﺱ ﻓِﻲ ﹸﻛ‪‬ﺘِﺒ ِﻪ ﻣِـ ‪‬ﻦ ﺍﻟـﺪ‪‬ﻳ ِﻦ‬
‫ﷲ ﺇِﱃ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﳊ ‪‬ﻖ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﺍ ُ‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺑِﺎﻟﱠﻠ ‪‬ﻌ‪‬ﻨ ِﺔ ﺍﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ﹾﻜ‪‬ﺘﻤ‪‬ﻮ ﹶﻥ ﺍ ﹶ‬
‫‪‬ﻳ ‪‬ﻬ ‪‬ﺪ ‪‬ﺩ ﺍ ُ‬
‫ﺕﰲ‬ ‫ﺻ ﹶﻔ ﹶﺔ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ﺍﻟﺘِﻲ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ‪‬‬
‫ﺏ‪،‬ﺍﻟﺬِﻳ ‪‬ﻦ ﹶﻛ‪‬ﺘﻤ‪‬ﻮﺍ ِ‬ ‫ﺼ ‪‬ﺪ ِﺑ ِﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﺼﺤِﻴ ِﺢ‪،‬ﻭ‪‬ﺍ ﹸﳍﺪ‪‬ﻯ ﺍﻟﻨ‪‬ﺎِﻓ ِﻊ‪ ،‬ﻭ‪‬ﻳ ﹾﻘ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﲔ‬
‫ﷲ‪ ،‬ﻭ‪‬ﻳ ‪‬ﺆ ِﻣ ‪‬ﻦ ﻟِﻠﻤ‪‬ـ ‪‬ﺆﻣِﻨ ‪‬‬
‫ﰊ‪،‬ﻳ ‪‬ﺆ ِﻣ ‪‬ﻦ ﺑِﺎ ِ‬
‫ﺚ ‪‬ﻧِﺒ ‪‬ﻲ ‪‬ﻋ ‪‬ﺮ ‪‬‬
‫ﺏ ‪‬ﻣ‪‬ﺒ ‪‬ﻌ ِ‬
‫ﺐ ِﻣ ‪‬ﻦ ﻗﹸﺮ ِ‬ ‫ﺕ ِﺑ ِﻪ ﻫ ِﺬ ِﻩ ﺍﻟ ﹸﻜ‪‬ﺘ ‪‬‬ ‫ﺸ ‪‬ﺮ ‪‬‬
‫ﹸﻛ‪‬ﺘِﺒ ِﻬ ‪‬ﻢ‪ ،‬ﻭﻣ‪‬ﺎ ‪‬ﺑ ‪‬‬
‫ﳊ ‪‬ﻖ‪،‬ﹶﻓِﺈ ﱠﻥ ﺍﷲ‬
‫ﺼ ِﺮﻓﹸﻮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋ ِﻦ ﺍ ﹶ‬‫ﻀﻠﱡﻮ ‪‬ﻫ ‪‬ﻢ‪ ،‬ﻭ‪‬ﻳ ‪‬‬‫ﺱ ِﻟ‪‬ﻴ ِ‬‫ﷲ ‪‬ﻭﺃﹶﻭﺍ ِﻣ ‪‬ﺮ ‪‬ﻩ ‪‬ﻋ ِﻦ ﺍﻟﻨ‪‬ﺎ ِ‬‫‪.‬ﻓﹶﻬﺆ‪‬ﻻ ِﺀ ﺍﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ﹾﻜ‪‬ﺘﻤ‪‬ﻮ ﹶﻥ ﺩِﻳ ‪‬ﻦ ﺍ ِ‬
‫ﻼِﺋ ﹶﻜ ﹸﺔ ﻭﺍ ﹸﳌ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ) ﺍﻟﱠﻼ ِﻋﻨ‪‬ﻮ ﹶﻥ ( ‪.‬‬ ‫ﻳ‪‬ﻠ ‪‬ﻌ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭ‪‬ﺗ ﹾﻠ ‪‬ﻌ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺍ ﹶﳌ ﹶ‬
‫ﻚ ﻗﹶﺎ ﹶﻝ ﺍ َﻷِﺋ ‪‬ﻤ ﹸﺔ‪ِ:‬ﺇ ﱠﻥ‬
‫ﺱ‪ ،‬ﻭﻟِﺬِﻟ ‪‬‬‫ﷲ ‪‬ﺑﻴ‪‬ﺎ‪‬ﻧ ‪‬ﻪ ﻟِﻠﻨﺎ ِ‬
‫ﺽﺍُ‬ ‫ﺸ ‪‬ﻤ ﹸﻞ ﹸﻛ ﱠﻞ ‪‬ﻣ ‪‬ﻦ ﹶﻛﺘ‪ ‬ﻢ ِﻋﻠﹾﻤﹰﺎ ﹶﻓ ‪‬ﺮ ‪‬‬ ‫) ﻭ ‪‬ﺣ ﹾﻜ ‪‬ﻢ ﻫ ِﺬ ِﻩ ﺍﻵﻳ ِﺔ ‪‬ﻳ ‪‬‬
‫ﻼ ﹶﻝ ‪‬ﻳﻐ‪‬ـﺸ‪‬ﻰ‬ ‫ﻀﹶ‬ ‫ﺱ ‪‬ﺟﻬ‪‬ﺎﺭﹰﺍ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﻳﺪ‪‬ﻳ ِﻪ‪،‬ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﻚ ﹶﺃﻣ‪‬ﺎ ‪‬ﻡ ‪‬ﻋ‪‬ﻴ‪‬ﻨ‪‬ﻴ ِﻪ‪،‬ﻭ‪‬ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ﻳ‪‬ﺪﺍ ‪‬‬
‫ﷲ ‪‬ﺗ‪‬ﻨ‪‬ﺘ ‪‬ﻬ ‪‬‬
‫ﺕﺍِ‬ ‫ﺍﻟﺬِﻱ ‪‬ﻳﺮ‪‬ﻯ ‪‬ﺣ ‪‬ﺮﻣ‪‬ﺎ ِ‬
‫ﷲ(‪.‬‬ ‫ﺤﻘﱡﻮ ﹶﻥ ‪‬ﻭﻋِﻴ ‪‬ﺪ ﺍ ِ‬
‫ﺴ‪‬ﺘ ِ‬
‫ﷲ ‪‬ﻳﻜﹸﻮ ﹸﻥ ِﻣ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳ ‪‬‬ ‫ﺼ ‪‬ﺮ ِﻟﺪِﻳ ِﻦ ﺍ ِ‬
‫ﺍ ﹸﳍﺪ‪‬ﻯ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﻫ ‪‬ﻮ ﹶﻻ ‪‬ﻳ‪‬ﻨ‪‬ﺘ ِ‬
‫ﺴﻨ‪‬ﻮﺍ ﺍﻟ ‪‬ﻌ ‪‬ﻤ ﹶﻞ‪ ،‬ﻭ ‪‬ﺭ ‪‬ﺟﻌ‪‬ﻮﺍ ‪‬ﻋ ‪‬ﻦ ِﻛ‪‬ﺘﻤ‪‬ﺎ ِﻥ ﻣ‪‬ـﺎ ﹶﺃﻧ‪‬ـ ‪‬ﺰ ﹶﻝ‬‫ﷲ ‪‬ﺗﻌ‪‬ﺎﱃ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻌ‪‬ﻨ ِﺔ ﺍﻟﺬِﻳ ‪‬ﻦ ﺗ‪‬ﺎﺑ‪‬ﻮﺍ ‪‬ﻭﹶﺃ ‪‬ﺣ ‪‬‬ ‫ﺴ‪‬ﺘﹾﺜﻨِﻲ ﺍ ُ‬ ‫‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺱ ﻣ‪‬ﺎ ‪‬ﻋِﻠﻤ‪‬ﻮ ‪‬ﻩ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣ ِﺮ ﺍﻟ ‪‬ﺮﺳ‪‬ـﻮ ِﻝ ﻭ‪‬ﺍﻟ ‪‬ﺮﺳ‪‬ـﺎﹶﻟ ِﺔ‪ ،‬ﻭ‪‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ ِﺇﻧ‪‬ـ ‪‬ﻪ ‪‬ﻳ‪‬ﺘ ﹶﻘﺒ‪‬ـ ﹸﻞ‬ ‫ﷲ‪ ،‬ﻭﹶﺃ ﹾﻇ ‪‬ﻬﺮ‪‬ﻭﺍ ﻟِﻠﻨ‪‬ﺎ ِ‬ ‫ﺍُ‬
‫ﺤﻮ ﹸﺫﻧ‪‬ﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ‪.٦٤٤‬‬ ‫‪‬ﺗ ‪‬ﻮ‪‬ﺑ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻌﻔﹸﻮ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻤ ‪‬‬
‫ﻭﻣﻦ ﻣﻼﻣﺢ ﺍﳓﺮﺍﻑ ﺑﻌﺾ ﻣﻦ ﻳﺘﺼﺪﻭﻥ ﻟﻺﺭﺷﺎﺩ ﺍﻟﻴﻮﻡ ﺃ‪‬ﻢ ﻳـﺪ‪‬ﻋﻮﻥ ﺍﻟﻌـﺼﻤﺔ ﻷﻧﻔـﺴﻬﻢ‬
‫ﻭﻳﺮﺑﻄﻮﻥ ﺍﳊﻖ ﺑﺄﺷﺨﺎﺻﻬﻢ ﺍﻟﻔﺎﻧﻴﺔ‪،‬ﻏﲑ ﻣﻜﺘﺮﺛﲔ ﲟﺎ ﳛﻜﻢ ﺍﻟﺸﺮﻉ ﳍﻢ ﺃﻭ ﻋﻠﻴﻬﻢ‪،‬ﻇﻨﹰﺎ ﻣﻨـﻬﻢ‬
‫ﺃ‪‬ﻢ ﻭﺻﻠﻮﺍ ﺍﳌﺮﺗﺒﺔ ﺍﻟﱵ ﺗﱰﻫﻬﻢ ﻋﻦ ﺍﳋﻄﺄ‪،‬ﻭﺍﳌﻘﺎﻡ ﺍﻟﺬﻱ ﳚﻨﺒﻬﻢ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻟﺰﻟﻞ‪..‬ﻓﻼ ﳚـﻮﺯ‬
‫ﻷﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﻨﺘﻘﺪﻫﻢ ﺇﺫﺍ ﺃﺧﻄﺄﻭﺍ‪،‬ﻭﻻ ﻳﺼﺢ ﳌﺮﻳﺪ ﺃﻥ ﻳﺮﺍﺟﻌﻬﻢ ﺇﺫﺍ ﺃﻣﺮﻭﺍ‪..‬ﻟﻮﺻـﻮﳍﻢ‬
‫ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﳊﻔﻆ ﻭﺍﻟﻌﺼﻤﺔ‪..‬ﻋﻠﻤﹰﺎ ﺑﺄﻥ ﺍﻟﻌﺼﻤﺔ ﺧﺎﺻﺔ ﺑﺎﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ!‪..‬‬
‫ﻓﻬﺬﺍ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ ﻭﻗﻒ ﻣﺮﺓ ﺃﻣﺎﻡ ﻗﱪ ﺍﻟﺮﺳﻮﻝ  ﻭﻗﺎﻝ‪":‬ﻣﺎ ﻣﻨﺎ ﺇﻻ ﻣـﻦ ‪‬ﺭ ‪‬ﺩ ﻭ ‪‬ﺭ ‪‬ﺩ‬
‫ﻋﻠﻴﻪ ﺇﻻ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﻘﱪ"‪،‬ﻭﺃﺷﺎﺭ ﺇﱃ ﻗﱪ ﺍﻟﻨﱯ ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻮﺍﻗﻒ ﺍﳋﺎﻟﺪﺓ ﺍﻟﱵ ﻛﺎﻥ ﻳﻘﻔﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻮﺍﻋﻮﻥ ﺍﳌﺨﻠﺼﻮﻥ ﻣﻮﻗـﻒ ﻋـﺎﱂ ﺍﻟﻌـﺼﺮ‬
‫ﻭﻣﺮﺷﺪﻩ ﺍﻟﺸﻴﺦ )ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﺳﻲ( ﺍﻟﺘﺮﻛﻲ‪،‬ﻭﺍﳌﻠﻘﺐ ﺑـ "ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ" ﺭﲪـﻪ ﺍﷲ ﻭﺃﺟـﺰﻝ‬
‫ﺲ ﺫﺍﺕ ﻣﺮﺓ ﺃﻥ ﻣﻦ ﺑﲔ ﻃﻼﺑﻪ ﻭﻣﺮﻳﺪﻳﻪ ﻣﻦ ﻳﺬﻫﺐ‬
‫ﻣﺜﻮﺑﺘﻪ‪،‬ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﻳﺘﻠﺨﺺ ﺃﻧﻪ ﺣﲔ ﺃﺣ ‪‬‬
‫ﰲ ﺗﻘﺪﻳﺴﻪ ﻭﺗﻌﻈﻴﻤﻪ ﺣ ‪‬ﺪﹰﺍ ﻋﻈﻴﻤﹰﺎ‪،‬ﻭﻳﺮﺑﻂ ﻣﻌﺎﱂ ﺍﳊﻖ ﺑﺸﺨﺼﻪ ﺍﻟﻔﺎﱐ‪،‬ﻗـﺎﻝ ﳍـﻢ ﻣﻮﺻـﻴﹰﺎ‬

‫‪ - ٦٤٤‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(١٦٦ / ١) -‬‬

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‫ﻭﻣﻮﺟﻬﹰﺎ ﻭﻧﺎﺻﺤﹰﺎ‪":‬ﺇﻳﺎﻛﻢ ﺃﻥ ﺗﺮﺑﻄﻮﺍ ﺍﳊﻖ ﺍﻟﺬﻱ ﺃﺩﻋﻮﻛﻢ ﺇﻟﻴﻪ ﺑﺸﺨﺼﻲ ﺍﳌﺬﻧﺐ ﺍﻟﻔﺎﱐ‪،‬ﻭﻟﻜﻦ‬
‫ﻋﻠﻴﻜﻢ ﺃﻥ ﺗﺒﺎﺩﺭﻭﺍ ﻓﺘﺮﺑﻄﻮﻩ ﺑﻴﻨﺒﻮﻋﻪ ﺍﻷﻗﺪﺱ‪:‬ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨ‪‬ﺔ ﻧﺒﻴﻪ ‪،‬ﻭﻟﺘﻌﻠﻤﻮﺍ ﺃﻧﲏ ﻟـﺴﺖ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺩﻻﹼﻝ ﻋﻠﻰ ﺑﻀﺎﻋﺔ ﺍﻟﺮﲪﻦ ﺟﻞ ﺟﻼﻟﻪ‪،‬ﻭﻟﺘﻌﻠﻤﻮﺍ ﺃﻧﲏ ﻏﲑ ﻣﻌﺼﻮﻡ‪،‬ﻭﻗﺪ ﻳﻔﺮﻁ ﻣـﲏ‬
‫ﺫﻧﺐ ﺃﻭ ﻳﺒﺪﻭ ﻣﲏ ﺍﳓﺮﺍﻑ‪،‬ﻓﻴﺘﺸﻮ‪‬ﻩ ﻣﻈﻬﺮ ﺍﳊﻖ )ﺍﻟﺬﻱ ﺭﺑﻄﺘﻤـﻮﻩ ﰊ( ﺑـﺬﻟﻚ ﺍﻟـﺬﻧﺐ ﺃﻭ‬
‫ﺍﻻﳓﺮﺍﻑ‪،‬ﻓﺈﻣﺎ ﺃﻥ ﺃﻛﻮﻥ ﺑﺬﻟﻚ ﻗﺪﻭﺓ ﻟﻠﻨﺎﺱ ﰲ ﻫﺬﺍ ﺍﻻﳓﺮﺍﻑ‪،‬ﻭﺍﺭﺗﻜﺎﺏ ﺍﻵﺛﺎﻡ‪،‬ﺃﻭ ﺻﺎﺭﻓﹰﺎ ﳍﻢ‬
‫ﻋﻦ ﺍﳊﻖ ﲟﺎ ﺷﻮ‪‬ﻫﻪ ﻭﺍﺧﺘﻠﻂ ﺑﻪ ﻣﻦ ﺍﳓﺮﺍﰲ ﻭﺁﺛﺎﻣﻲ"‪.‬‬
‫ﻉ ﳐﻠـﺺ ﻳﻌﻄـﻴﻬﻢ ﺍﻹﺳـﻼﻡ‬ ‫ﻓﻤﺎ ﻋﻠﻰ ﺍﳌﺮﺑﲔ ﺇﺫﻥ ﺇﻻ ﺃﻥ ﻳﺮﺑﻄﻮﺍ ﺃﻭﻻﺩﻫﻢ ﲟﺮﺷﺪ ﻋﺎﱂ ﻭﺍ ٍ‬
‫ﻼ ﻋﺎ ‪‬ﻣﹰﺎ ﺳﻮﺍﺀ ﻣﺎ ﻳﺘﻌﻠﻖ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺘﺸﺮﻳﻊ‪،‬ﺃﻭ ﻣﺎ ﻳﺘﺼﻞ ﺑﺎﻟﺪﻳﻦ ﻭﺍﻟﺪﻭﻟﺔ‪،‬ﺃﻭ ﻣـﺎ‬
‫ﻣﻨﻬﺎﺟﹰﺎ ﺷﺎﻣ ﹰ‬
‫ﻳﺮﺗﺒﻂ ﺑﺎﻟﺘﺰﻛﻴﺔ ﻭﺍﳉﻬﺎﺩ‪،‬ﺃﻭ ﻣﺎ ﳜﺘﺺ ﺑﺎﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﺴﻴﺎﺳﺔ‪..‬‬
‫ﻭﻳﻌﻄﻴﻬﻢ ﺍﻟﺘﻠﻘﲔ ﺍﻟﺘﺮﺑﻮﻱ ﻭﺍﻹﺻﻼﺡ ﺍﻟﻨﻔﺴﻲ ﺗﻮﺟﻴﻬﹰﺎ ﺳﻠﻴﻤﹰﺎ ﻭﺍﻋﻴﹰﺎ ﻳﺮﺑﻄﻬﻢ ﺑﺎﳊﻖ ﻭﺍﻟـﺸﺮﻉ‬
‫ﻭﺗﻮﺟﻴﻬﺎﺕ ﺍﻟﺴﻠﻒ‪..‬ﻻ ﺑﻮﺟﻮﺩﻩ ﺍﻟﻔﺎﱐ‪،‬ﻭﺷﺨﺼﻪ ﺍﳌﺬﻧﺐ‪..‬‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻷﻭﻻﺩ ﺣﲔ ﻳﺮﺗﺒﻄﻮﻥ ﺑﺎﻟﻘﺪﻭﺓ ﺍﻟﻮﺍﻋﻴﺔ – ‪‬ﺬﺍ ﺍﻟﺸﻜﻞ ﺍﻟﺬﻱ ﺑﻴﻨﺎﻩ – ﻓﻴﺘﺮﺑـﻮﻥ‬
‫ﻋﻠﻰ ﺍﻟﺘﻘﻮﻯ ﻭﺍﳉﻬﺎﺩ‪،‬ﻭﻳﻨﺸﺆﻭﻥ ﻋﻠﻰ ﺍﻹﺧﺒﺎﺕ ﷲ‪،‬ﻭﺍﳉﺮﺃﺓ ﰲ ﺍﳊﻖ‪،‬ﻭﻳﺪﺭﺟﻮﻥ ﻋﻠﻰ ﺍﻟﺘﻌﺒﺪ ﰲ‬
‫ﺍﶈﺮﺍﺏ‪،‬ﻭﻋﻠﻰ ﻣﻘﺎﺭﻋﺔ ﺍﻷﻋﺪﺍﺀ ﰲ ﻣﻴﺎﺩﻳﻦ ﺍﻟﻘﺘﺎﻝ‪،‬ﻋﻨﺪﺋﺬ ﻳﻜﻮﻧﻮﻥ ﻣﻦ ﺍﻟﻨﻤﻂ ﺍﻟﺬﻱ ﻗﺎﻝ ﻋﻨﻬﻢ‬
‫ﺍﻟﺸﺎﻋﺮ ﺍﻹﺳﻼﻣﻲ‪:‬‬
‫ﺷﺒﺎﺏ ﺫﻟﹼﻠﻮﺍ ﺳﺒﻞ ﺍﳌﻌﺎﱐ ﻭﻣﺎ ﻋﺮﻓﻮﺍ ﺳﻮﻯ ﺍﻹﺳﻼﻡ ﺩﻳﻨﺎ‬
‫ﺗﻌﻬﺪﻫﻢ ﻓﺄﺛﺒﺘﻬﻢ ﻧﺒﺎﺗﹰﺎ ﻛﺮﳝﹰﺎ ﻃﺎﺏ ﰲ ﺍﻟﺪﻧﻴﺎ ﻏﺼﻮﻧﺎ‬
‫ﺇﺫﺍ ﺷﻬﺪﻭﺍ ﺍﻟﻮﻏﻰ ﻛﺎﻧﻮﺍ ﻛﹸﻤﺎ ﹰﺓ ﻳﺪﻛﹼﻮﻥ ﺍﳌﻌﺎﻗﻞ ﻭﺍﳊﺼﻮﻧﺎ‬
‫ﻭﺇ ﹾﻥ ‪‬ﺟ ‪‬ﻦ ﺍﳌﺴﺎﺀ ﻓﻼ ﺗﺮﺍﻫﻢ ﻣﻦ ﺍﻹﺷﻔﺎﻕ ﺇﻻ ﺳﺎﺟﺪﻳﻨﺎ‬
‫ﻛﺬﻟﻚ ﺃﺧﺮﺝ ﺍﻹﺳﻼﻡ ﻗﻮﻣﻲ ﺷﺒﺎﺑﹰﺎ ﳐﻠﺼﹰﺎ ﺣ ‪‬ﺮﹰﺍ ﺃﻣﻴﻨﺎ‬
‫ﻭﻋﻠﹼﻤﻪ ﺍﻟﻜﺮﺍﻣﺔ ﻛﻴﻒ ﺗ‪‬ﺒﲎ ﻓﻴﺄﰉ ﺃﻥ ﻳ‪‬ﻘﻴ‪‬ﺪ ﺃﻭ ﻳﻬﻮﻧﺎ‬
‫ﻭﺣﲔ ﻳﻜﻮﻧﻮﻥ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﺎﻛﻠﺔ ﻳﺘﺤﻘﻖ ﻋﻠﻰ ﺃﻳﺪﻳﻬﻢ ﻛﻞ ﻋﺰﺓ ﻭﻧﺼﺮ ﻭﺳـﻴﺎﺩﺓ ﻟﻺﺳـﻼﻡ‬
‫ﻭﺍﳌﺴﻠﻤﲔ‪.‬‬
‫‪ -٣‬ﺍﳌﻄﺎﻟﻌﺔ ﺍﻟﻮﺍﻋﻴﺔ‪:‬‬
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‫ﻭﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﳌﻄﺎﻟﻌﺔ ﺍﻟﻮﺍﻋﻴﺔ ﺃﻥ ﻳﻀﻊ ﺍﳌﺮﰊ ﺑﲔ ﻳﺪﻱ ﺍﻟﻮﻟﺪ ﻣﻨﺬ ﺃﻥ ﻳﻌﻘﻞ ﻭﳝﻴﺰ ﻣﻜﺘﺒـﺔ –‬
‫ﻭﻟﻮ ﺻﻐﲑﺓ – ﺗﺸﻤﻞ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻘﺼﺺ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺘﻜﻠﻢ ﻋﻦ ﺳﲑﺓ ﺍﻷﺑﻄﺎﻝ‪،‬ﻭﺣﻜﺎﻳـﺎﺕ‬
‫ﺍﻷﺑﺮﺍﺭ‪،‬ﻭﺃﺧﺒﺎﺭ ﺍﻟﺼﺎﳊﲔ‪..‬‬
‫ﻭﺗﺸﻤﻞ ﻛﺬﻟﻚ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﻔﻜﺮﻳﺔ ﺗﺘﺤﺪﺙ ﻋﻦ ﻛﻞ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻨﻈﻢ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻋﻘﹶﺪﻳ‪‬ﺔ ﺃﻭ ﺃﺧﻼﻗﻴﺔ ﺃﻭ ﺍﻗﺘﺼﺎﺩﻳﺔ ﺃﻭ ﺳﻴﺎﺳﻴﺔ‪..‬‬
‫ﻭﻋﻦ ﻛﻞ ﻣﺎ ﻳﺘﻌﻠﻖ ﰲ ﺗﻮﺿﻴﺢ ﺍﳌﺆﺍﻣﺮﺍﺕ ﺍﻟﱵ ﲢﻴﻜﻬﺎ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﻭﺍﳌﺎﺳـﻮﻧﻴﺔ ﻭﺍﻟـﺸﻴﻮﻋﻴﺔ‬
‫ﻭﺍﻟﺼﻠﻴﺒﻴﺔ‪،‬ﻭﺍﳌﺬﺍﻫﺐ ﺍﳌﺎﺩﻳﺔ ﺿﺪ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ‪..‬‬
‫ﻭﺗﺸﻤﻞ ﺃﻳﻀﹰﺎ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍ‪‬ﻼﺕ ﺍﻹﺳـﻼﻣﻴﺔ ﺍﻟﻮﺍﻋﻴـﺔ ﺍﻟـﱵ ﺗﻌـﺮﺽ ﺍﻹﺳـﻼﻡ‪،‬ﻭﺗﻨﻘﻞ‬
‫ﺍﻷﺧﺒﺎﺭ‪،‬ﻭﺗﻌﺎﰿ ﺍﳌﺸﻜﻼﺕ‪،‬ﻭﺗﻜﺘﺐ ﺍﳌﻮﺍﺿﻴﻊ ﺑ ‪‬ﻌﺮ‪‬ﺽ ﺷﻴ‪‬ﻖ ﻭﺃﺳﻠﻮﺏ ﺟﺬﹼﺍﺏ‪..‬‬
‫ﻭﻋﻠﻰ ﺍﳌﺮﰊ ﺃﻥ ﳜﺘﺎﺭ ﻟﻠﻮﻟﺪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻭﺍ‪‬ﻼﺕ ﻭﺍﻟﻘﺼﺺ ﻣﺎ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ِﺳﻨ‪‬ﻪ ﻭﺛﻘﺎﻓﺘﻪ‬
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‫ﺣﱴ ﺗﻜﻮﻥ ﺍﻟﻔﺎﺋﺪﺓ ﺃﻧﻔﻊ‪،‬ﻭﺍﻟﺜﻤﺮﺓ ﺍﻟﱵ ﳚﻨﻴﻬﺎ ﺃﺟﺪﻯ ﻭﺃﺣﺴﻦ‪..‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ﺍﻟ ﱡﻄ ﹶﻔ‪‬ﻴ ِﻞ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺱ ِﺑﻤ‪‬ـﺎ‬
‫ﺏ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ﺣ‪‬ـ ‪‬ﺪﺛﹸﻮﺍ ﺍﻟﻨ‪‬ـﺎ ‪‬‬
‫ﺱ ﹶﺃ‪‬ﺗﺮِﻳﺪ‪‬ﻭ ﹶﻥ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹶﻜ ﱠﺬ ‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ‪‬ﻳﻘﹸﻮ ﹸﻝ‪:‬ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫‪‬ﻋِﻠﻴ‪‬ﺎ‪ ،‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
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‫‪‬ﻳ ‪‬ﻌ ِﺮﻓﹸﻮ ﹶﻥ‪ ،‬ﻭ ‪‬ﺩﻋ‪‬ﻮﺍ ﻣ‪‬ﺎ ‪‬ﻳ‪‬ﻨ ِﻜﺮ‪‬ﻭ ﹶﻥ "‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﺍﳌﺮﺑﲔ ﺣﻴﻨﻤﺎ ﻳﻨﻬﺠﻮﻥ ﺑﺄﻭﻻﺩﻫﻢ ﻫﺬﺍ ﺍﻟﻨﻬﺞ‪،‬ﻭﻳﺴﻠﻜﻮﻥ ﻣﻌﻬﻢ ﻫﺬﻩ ﺍﻟﺴﺒﻴﻞ ﻓﺈ‪‬ﻢ‬
‫ﻳﺘﺜﻘﻔﻮﻥ ﺑﺎﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻜﺎﻣﻠﺔ‪،‬ﻭﻳﺪﺭﺟﻮﻥ ﻋﻠﻰ ﺍﻟﻮﻋﻲ ﺍﻟﻨﺎﺿﺞ ﺍﻟﺼﺤﻴﺢ‪.‬‬
‫‪ -٤‬ﺍﻟﺮﻓﻘﺔ ﺍﻟﻮﺍﻋﻴﺔ‪:‬‬
‫ﻭﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﺮﻓﻘﺔ ﺍﻟﻮﺍﻋﻴﺔ ﺃﻥ ﳜﺘﺎﺭ ﺍﳌﺮﺑﻮﻥ ﻷﻭﻻﺩﻫﻢ ﺭﻓﻘﺎﺀ ﺻﺎﳊﲔ ﻣﺄﻣﻮﻧﲔ ﻣﺘﻤﻴﺰﻳﻦ ﻋﻦ‬
‫ﻏﲑﻫﻢ ﺑﺎﻟﻔﻬﻢ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻨﺎﺿﺞ‪،‬ﻭﺍﻟﻮﻋﻲ ﺍﻟﻔﻜﺮﻱ ﺍﻟﻨﺎﺑﻪ‪،‬ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺸﺎﻣﻠﺔ‪.‬‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻟﻮﻟﺪ ﻣﻨﺬ ﺃﻥ ﻳﻌﻘﻞ ﻭﻳﺪﺭﻙ‪،‬ﺣﻴﻨﻤﺎ ﻳﺼﺎﺣﺐ ﺍﻟﺒﻠﻴﺪﻳﻦ ﺫﻫﻨﻴـﹰﺎ ﻭﻓﻜﺮﻳـﹰﺎ ﻓﺈﻧـﻪ‬
‫ﻳﻜﺘﺴﺐ ﻣﻨﻬﻢ ﺍﻟﺒﻼﺩﺓ‪،‬ﻭﺣﻴﻨﻤﺎ ﳜﺎﻟﻂ ﺍﻟﻘﺎﺻﺮﻳﻦ ﻋﻦ ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﺍﻹﺳﻼﻡ ﻭﻧﻈﺮﺗﻪ ﺍﻟﻜﻠﻴﺔ ﺇﱃ‬
‫ﺍﻟﻜﻮﻥ ﻭﺍﳊﻴﺎﺓ ﻭﺍﻹﻧﺴﺎﻥ ﻓﺈﻧﻪ ﻳﻜﺘﺴﺐ ﻣﻨﻬﻢ ﺍﻟﻘﺼﻮﺭ ﻭﺍﶈﺪﻭﺩﻳﺔ‪..‬‬

‫‪ - ٦٤٥‬ﺍﻟﹾ ‪‬ﻤ ‪‬ﺪ ‪‬ﺧ ﹸﻞ ِﺇﻟﹶﻰ ﺍﻟ ‪‬‬

‫ﺴ‪‬ﻨ ِﻦ ﺍﹾﻟ ﹸﻜ‪‬ﺒﺮ‪‬ﻯ ِﻟ ﹾﻠ‪‬ﺒ‪‬ﻴ ‪‬ﻬ ِﻘ ‪‬ﻲ )‪ ( ٤٩٧‬ﺻﺤﻴﺢ‬
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‫ﻓﻼ ﻳﻜﻔﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﻓﻴﻖ ﺻﺎﳊﹰﺎ ﻗﺎﻧﺘﹰﺎ ﻣﺼﻠﻴﹰﺎ‪..‬ﻭﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﺜﻘﻔﹰﺎ ﺫﻛﻴﹰﺎ ﻋﺒﻘﺮﻳﹰﺎ‪..‬ﺑﻞ ﻳﻨﺒﻐﻲ‬
‫ﺃﻥ ﳚﻤﻊ ﻣﻊ ﻓﻀﻴﻠﺔ ﺍﻟﺼﻼﺡ ﻭﺍﻟﺘﻘﻮﻯ ﻓﻀﻴﻠﺔ ﺍﻟﻨﻀﺞ ﺍﻟﻌﻘﻠﻲ‪،‬ﻭﺍﻟﻮﻋﻲ ﺍﻻﺟﺘﻤـﺎﻋﻲ ﻭﺍﻟﻔﻬـﻢ‬
‫ﺍﻹﺳﻼﻣﻲ‪..‬ﺣﱴ ﻳﻜﻮﻥ ﺭﻓﻴﻘﹰﺎ ﺳﻮ‪‬ﻳﹰﺎ‪،‬ﻭﺻﺎﺣﺒﹰﺎ ﻧﺎﺿﺠﹰﺎ ﺗﻘ‪‬ﻴﹰﺎ‪..‬‬
‫ﻭﻗﺪ ﻗﺎﻟﻮﺍ ﻗﺪﳝﹰﺎ‪):‬ﺍﻟﺼﺎﺣﺐ ﺳﺎﺣﺐ(‪.‬‬
‫ﻭﻗﺎﻝ ﺃﻫﻞ ﺍﳌﻌﺮﻓﺔ‪:‬ﻻ ﺗﻘﻞ ﱄ‪:‬ﻣﻦ ﺃﻧﺎ؟ ﺑﻞ ﻗﻞ ﱄ‪:‬ﻣﻦ ﺃﺻﺎﺣﺐ؟ ﻓﺘﻌﺮﻑ ﻣﻦ ﺃﻧﺎ‪.‬‬
‫ﻭﻣﺎ ﺃﺣﺴﻦ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻋﻦ ﺍﳌﺮﺀ ﻻ ﺗﺴﺄﻝ ﻭﺳﻞ ﻋﻦ ﻗﺮﻳﻨﻪ ﻓﻜﻞ ﻗﺮﻳﻦ ﺑﺎﳌﻘﺎﺭﻥ ﻳ‪‬ﻘﺘﺪﻱ‬
‫‪٦٤٦‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻗﹶﺎ ﹶﻝ‪:‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ُﺀ ‪‬ﻋﻠﹶﻰ ﺩِﻳ ِﻦ ‪‬ﺧﻠِﻴِﻠ ِﻪ‪ ،‬ﹶﻓ ﹾﻠ‪‬ﻴ‪‬ﻨ ﹸﻈ ‪‬ﺮ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﺨ‪‬ﺎِﻟ ﹾﻞ‪.‬‬
‫ﻓﻤﺎ ﻋﻠﻰ ﺍﳌﺮﺑﲔ ﺇﻻ ﺃﻥ ﻳﻬﻴﺌﻮﺍ ﻷﻭﻻﺩﻫﻢ ﻭﻫﻢ ﰲ ﺳﻦ ﺍﻟﺘﻤﻴﻴﺰ ﺍﻟﺮﻓﻘﺔ ﺍﻟﺼﺎﳊﺔ ﺍﻟﻮﺍﻋﻴـﺔ ﺍﻟـﱵ‬
‫ﺗ‪‬ﺒﺼ‪‬ﺮﻫﻢ ﺣﻘﻴﻘﺔ ﺍﻹﺳﻼﻡ‪،‬ﻭﺗﻌﺮﻓﻬﻢ ﻣﺒﺎﺩﺋﻪ ﺍﻟـﺸﺎﻣﻠﺔ‪،‬ﻭﺗﻌﺎﻟﻴﻤﻪ ﺍﳋﺎﻟـﺪﺓ‪،‬ﻭﺗﻌﻄﻴﻬﻢ ﺍﻟـﺼﻮﺭﺓ‬
‫ﺍﻟﺼﺎﺩﻗﺔ ﻋﻦ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﲪﻞ ﻟﻮﺍﺀﻩ ﺃﺑﻄﺎﻝ ﻛﺮﺍﻡ‪،‬ﻭﺟﺪﻭﺩ ﺃﳎﺎﺩ‪..‬‬
‫ﻓﻜﺎﻧﻮﺍ ﲝﻖ ﺧﲑ ﺃﻣﺔ ﺃﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ‪..‬‬
‫ﻭﺃﺧﲑﹰﺍ ﺃﺯﻳﺪ ﺃﻥ ﺃﳘﺲ ﰲ ﺃﺫﻥ ﺍﳌﺮﺑﲔ ﻭﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﻵﺑﺎﺀ ‪‬ﺬﻩ ﺍﳊﻘﻴﻘﺔ!!‪..‬‬
‫ﺃﻟﻴﺲ ﻣﻦ ﺍﳌﺆﺳﻒ ﺍﳌﺆﱂ ﺃﻥ ﻳﺼﻞ ﺷﺒﺎﺑﻨﺎ ﺇﱃ ﺳﻦ ﺍﻟﺘﻜﻠﻴﻒ ﻭﱂ ﻳﻌﻠﻤﻮﺍ ﺃﻥ ﺍﻹﺳـﻼﻡ ﺩﻳـﻦ‬
‫ﻭﺩﻭﻟﺔ‪،‬ﻭﻣﺼﺤﻒ ﻭﺳﻴﻒ‪،‬ﻭﻋﺒﺎﺩﺓ ﻭﺳﻴﺎﺳﺔ‪..‬ﻭﺃﻧﻪ ﺍﻟﺪﻳﻦ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻟﻪ ﻣﻠﻜـﺔ ﺍﻟـﺸﻤﻮﻝ‬
‫ﻭﺍﳋﻠﻮﺩ ﻭﺍﻟﺒﻘﺎﺀ ﻟﻠﺰﻣﻦ ﺍﳌﺘﺤﻀ‪‬ﺮ‪،‬ﻭﺍﳊﻴﺎﺓ ﺍﳌﺘﻄﻮﺭﺓ؟!‪..‬‬
‫ﺃﻟﻴﺲ ﻣﻦ ﺍﳌﺆﺳﻒ ﺍﳌﺆﱂ ﺃﻥ ﻳﺘﻌﻠﻢ ﺃﺑﻨﺎﺅﻧـﺎ ﰲ ﺍﳌـﺪﺍﺭﺱ ﻛـﻞ ﺷـﻲﺀ ﻋـﻦ ﺭﺟـﺎﻻﺕ‬
‫ﺍﻟﻐﺮﺏ‪،‬ﻭﻓﻼﺳﻔﺔ ﺍﻟﺸﺮﻕ‪،‬ﻭﻋﻦ ﺃﻓﻜﺎﺭﻫﻢ ﻭﺁﺭﺍﺋﻬﻢ‪،‬ﻭﺗﺎﺭﻳﺦ ﺣﻴﺎ‪‬ﻢ‪،‬ﻭﻣﺂﺛﺮ ﺃﻋﻤﺎﳍﻢ‪..‬ﻭﱂ ﻳﻌﺮﻓﻮﺍ‬
‫ﻋﻦ ﺣﻴﺎﺓ ﺃﺑﻄﺎﻟﻨﺎ ﻭﻋﻈﻤﺎﺋﻨﺎ ﰲ ﺍﻟﺘﺎﺭﻳﺦ‪،‬ﻭﺃﺧﺒﺎﺭ ﺍﻟﻔﺎﲢﲔ‪..‬ﺳﻮﻯ ﺍﻟﻨﺬﺭ ﺍﻟﻘﻠﻴﻞ؟!‪..‬‬
‫ﰒ ﺃﻟﻴﺲ ﻣﻦ ﺍﻟﻌﺎﺭ ﻭﺍﻟﺸﻨﺎﺭ ﺃﻥ ﻳﺘﺨﺮﺝ ﺃﻭﻻﺩﻧﺎ ﻣﻦ ﺍﳌـﺪﺍﺭﺱ ﻭﻗـﺪ ﻣـﺴﺨﺘﻬﻢ ﺍﻟﺜﻘﺎﻓـﺎﺕ‬
‫ﺍﻷﺟﻨﺒﻴﺔ‪،‬ﻭﺍﳌﺒﺎﺩﺉ ﺍﻟﻐﺮﺑﻴﺔ ﺃﻭ ﺍﻟﺸﺮﻗﻴﺔ‪..‬ﺣﱴ ﺃﺻﺒﺢ ﺍﻟﻜﺜﲑ ﻣﻨﻬﻢ ﺃﻋﺪﺍﺀ ﻟﺪﻳﻨـﻬﻢ ﻭﺗـﺎﺭﳜﻬﻢ‬
‫ﻭﺣﻀﺎﺭ‪‬ﻢ؟‪..‬‬

‫‪ - ٦٤٦‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -٨٣٩٨ (٨٤١٧)(٢٨٠ / ٣) -‬ﺻﺤﻴﺢ‬

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‫ﰒ ﺑﺎﻟﺘﺎﱄ ﺃﻟﻴﺲ ﳑﺎ ﻳﻔﺘﺖ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻜﺒﺪ ﺃﻥ ﺗﻨﺴﺎﻕ ﺍﻟﻔﺌﺔ ﺍﳌﺆﻣﻨﺔ ﻣﻦ ﺍﻟـﺸﺒﺎﺏ ﻭﺭﺍﺀ ﺃﺩﻋﻴـﺎﺀ‬
‫ﺍﻹﺭﺷﺎﺩ ﻳﻌﻄﻠﻮﻥ ﳍﻢ ﺗﻔﻜﲑﻫﻢ‪،‬ﻭﻳﻘﻄﻌﻮ‪‬ﻢ ﻣﻦ ﻛﻞ ﺻﻠﺔ ﺛﻘﺎﻓﻴﺔ ﺇﺳﻼﻣﻴﺔ ﻭﺍﻋﻴﺔ‪،‬ﻭﳝﻨﻌﻮ‪‬ﻢ ﻣﻦ‬
‫ﻛﻞ ﻣﺮﺷﺪ ﻋﺎﱂ ﳐﻠﺺ‪،‬ﻳﻮﺿﺢ ﳍﻢ ﺣﻘﻴﻘﺔ ﺍﻹﺳﻼﻡ ﻭﻧﻈﺮﺗﻪ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺸﺎﻣﻠﺔ؟!‪..‬‬
‫ﻭﺃﺧﲑﹰﺍ ﺃﻟﻴﺲ ﻣﻦ ﺍﳌﺨﺰﻱ ﺍﳌﺆﺳﻒ ﺃﻥ ﻳﻘﺘﲏ ﺃﺑﻨﺎﺀ ﻫﺬﺍ ﺍﳉﻴﻞ ﺍﻟﻜﺘـﺐ ﺍﻹﳊﺎﺩﻳـﺔ‪،‬ﻭﺍ‪‬ﻼﺕ‬
‫ﺍﳋﻼﻋﻴﺔ‪،‬ﻭﺍﻟﻘﺼﺺ ﺍﻟﻐﺮﺍﻣﻴﺔ‪..‬ﻭﱂ ﻳﻜﻦ ﻋﻨﺪﻫﻢ ﺃﺩﱏ ﺍﻫﺘﻤﺎﻡ ﺑﺎﻟﻜﺘﺐ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﱵ ﺗﻮﺿﺢ ﻧﻈﻢ‬
‫ﺍﻹﺳﻼﻡ‪،‬ﻭﺗﺮﺩ ﻋﻠﻰ ﺷﺒﻬﺎﺕ ﺍﻷﻋﺪﺍﺀ‪،‬ﻭﺗﻌﺮﻓﻬﻢ ﲟﻔﺎﺧﺮ ﺍﻟﺘﺎﺭﻳﺦ؟!‪.‬‬
‫ﻓﻤﺎ ﻋﻠﻴﻜﻢ – ﺃﻳﻬﺎ ﺍﳌﺮﺑﻮﻥ ﻭﺍﻵﺑﺎﺀ – ﺇﻻ ﺃﻥ ﺗﻘﻮﻣـﻮﺍ ﺑﻮﺍﺟـﺐ ﺍﳌـﺴﺆﻭﻟﻴﺔ ﲡـﺎﻩ ﺃﻓـﻼﺫ‬
‫ﺃﻛﺒﺎﺩﻫﻢ‪،‬ﻭﺃﻥ ﺗﺴﻌﻮﺍ ﺟﺎﻫﺪﻳﻦ ﰲ ﺗﺼﺤﻴﺢ ﺃﻓﻬﺎﻣﻬﻢ ﻭﺃﻓﻜﺎﺭﻫﻢ ﺇﻥ ﻛﺎﻧﺖ ﻣـﺸﻮﺑﺔ ﺑﺄﻓﻜـﺎﺭ‬
‫ﺩﺧﻴﻠﺔ‪،‬ﻭﺁﺭﺍﺀ ﺿﺎﻟﺔ!!‪..‬‬
‫ﻛﻤﺎ ﻋﻠﻴﻜﻢ ﺃﻥ ﺗﻠﻘﻨﻮﻫﻢ ﺻﺒﺎﺡ ﻣﺴﺎﺀ ﺍﻟﺮ ‪‬ﺩ ﻋﻠﻰ ﺩﺳﺎﺋﺲ ﺍﳌﻠﺤـﺪﻳﻦ ﻭﺍﳌﺒـﺸﺮﻳﻦ‪،‬ﻭﺍﻓﺘﺮﺍﺀﺍﺕ‬
‫ﺍﳌﺎﺩﻳﲔ ﻭﺍﳌﺴﺘﺸﺮﻗﲔ‪..‬‬
‫ﻭﰲ ﻫﺬﺍ – ﻻ ﺷﻚ – ﺗﻮﻋﻴﺔ ﻷﻓﻜﺎﺭﻫﻢ‪،‬ﻭﺻﻴﺎﻧﺔ ﻟﻌﻘﻴـﺪ‪‬ﻢ ﻣـﻦ ﺃﻥ ﺗﺘـﺄﺛﺮ ﺑﺎﻟﺪﺳـﺎﺋﺲ‬
‫ﺍﳌﻐﺮﺿﺔ‪،‬ﻭﺍﳌﺒﺎﺩﺉ ﺍﳍﺪﺍﻣﺔ‪،‬ﻭﺍﻟﻌﻘﺎﺋﺪ ﺍﳌﻨﺤﺮﻓﺔ‪..‬‬
‫ﻓﺈﻥ ‪‬ﺠﺘﻢ ﻫﺬﺍ ﺍﻟﻨﻬﺞ‪،‬ﻭﺳﻠﻜﺘﻢ ﻫﺬﻩ ﺍﻟﺴﺒﻴﻞ ﺍﻋﺘﺰ ﺃﺑﻨـﺎﺅﻛﻢ ﺑﺪﻳﻨـﻬﻢ‪،‬ﻭﺍﻓﺘﺨﺮﻭﺍ ﺑﺄﳎـﺎﺩﻫﻢ‬
‫ﻭﺗﺎﺭﳜﻬﻢ‪،‬ﻭﻣﺎ ﻋﺮﻓﻮﺍ ﺳﻮﻯ ﺍﻹﺳﻼﻡ ﻋﻘﻴﺪﺓ ﻭﺷﺮﻳﻌﺔ‪،‬ﻭﻣﺼﺤﻔﹰﺎ ﻭﺳﻴﻔﹰﺎ‪،‬ﻭﺩﻳﻨﹰﺎ ﻭﺩﻭﻟـﺔ‪،‬ﻭﻋﺒﺎﺩﺓ‬
‫ﻭﺳﻴﺎﺳﺔ‪..‬ﻭﻛﺎﻧﻮﺍ ﻣﻦ ﺍﳉﻴﻞ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻗﺎﻝ ﻋﻨﻬﻢ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﺧﻠﹼﻔﺖ ﺟﻴﻼ ﻣﻦ ﺍﻷﺻﺤﺎﺏ ﺳﲑ‪‬ﻢ ﺗﻀﻮﻉ ﺑﲔ ﺍﻟﻮﺭﻯ ﺭﻭ‪‬ﺣﹰﺎ ﻭﺭﻳ‪‬ﺤﺎﻧﺎ‬
‫ﻛﺎﻧﺖ ﻓﺘﻮﺣﻬ‪‬ﻤﻮ ِﺑ ‪‬ﺮﹰﺍ ﻭﻣﺮﲪﺔ ﻛﺎﻧﺖ ﺳﻴﺎﺳﺘﻬﻢ ﻋﺪﻻ ﻭﺇﺣﺴﺎﻧﺎ‬
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‫ﱂ ﻳﻌﺮﻓﻮﺍ ﺍﻟﺪﻳﻦ ﺃﻭﺭﺍﺩﹰﺍ ﻭﻣﺴﺒﺤﺔ ﺑﻞ ﹸﺃ ‪‬ﺷِﺒﻌ‪‬ﻮﺍ ﺍﻟﺪﻳﻦ ﳏﺮﺍﺑﹰﺎ ﻭﻣﻴﺪﺍﻧﺎ‬
‫ﻭﻣﻦ ﺍﳌﺴﺆﻭﻟﻴﺎﺕ ﺍﻟﱵ ﺟﻌﻠﻬﺎ ﺍﷲ ﺃﻣﺎﻧﺔ ﰲ ﻋﻨﻖ ﺍﻵﺑﺎﺀ ﻭﺍﳌﺮﺑﲔ ﲨﻴﻌﹰﺎ‪:‬ﺍﻻﻋﺘﻨﺎﺀ ﺑﺼﺤﺔ ﻋﻘـﻮﻝ‬
‫ﺃﺑﻨﺎﺋﻬﻢ ﻭﺗﻼﻣﺬ‪‬ﻢ‪..‬ﻓﻤﺎ ﻋﻠﻴﻬﻢ ﺇﻻ ﺃﻥ ﻳﻘﺪﺭﻭﻫﺎ ﺣﻖ ﻗﺪﺭﻫﺎ‪،‬ﻭﻳﺮﻋﻮﻫﺎ ﺣﻖ ﺭﻋﺎﻳﺘﻬﺎ‪،‬ﺣﱴ ﻳﺒﻘﻰ‬
‫ﺗﻔﻜﲑﻫﻢ ﺳﻠﻴﻤﹰﺎ‪،‬ﻭﺫﺍﻛﺮ‪‬ﻢ ﻗﻮﻳﺔ‪،‬ﻭﺃﺫﻫﺎ‪‬ﻢ ﺻﺎﻓﻴﺔ ﻭﻋﻘﻮﳍﻢ ﻧﺎﺿﺠﺔ‪..‬‬

‫‪ - ٦٤٧‬ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﰲ ﺍﻹﺳﻼﻡ ﻟﻌﻠﻮﺍﻥ ‪(٢٢٥ / ١) -‬‬

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‫ﳑﺎ ﺃﲨﻊ ﻋﻠﻴﻪ ﺍﻷﻃﺒﺎﺀ‪،‬ﻭﺣﺬﺭ ﻣﻨﻪ ﻋﻠﻤﺎﺀ ﺍﻟﺼﺤﺔ ﺃﻥ ﺍﳌﻔﺎﺳـﺪ ﺍﻟـﱵ ﺗـﺆﺛﺮ ﻋﻠـﻰ ﺍﻟﻌﻘـﻞ‬
‫ﻭﺍﻟﺬﺍﻛﺮﺓ‪،‬ﻭﲣﻤﻞ ﺍﻟﺬﻫﻦ‪،‬ﻭﺗﺸ ﹼﻞ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻔﻜﲑ ﰲ ﺍﻹﻧﺴﺎﻥ‪،‬ﻭﲢﺪﺙ ﺃﺿﺮﺍﺭﹰﺍ ﺑﺎﻟﻐﺔ ﰲ ﺍﳉـﺴﻢ‬
‫ﻫﻲ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫‪ -١‬ﻣﻔﺴﺪﺓ ﺗﻨﺎﻭﻝ ﺍﳋﻤﻮﺭ ﺑﺸﺘ‪‬ﻰ ﺃﺷﻜﺎﳍﺎ ﻭﺃﻧﻮﺍﻋﻬﺎ‪،‬ﻓﺈ‪‬ﺎ ﺗﻘﺘﻞ ﺍﻟﺼﺤﺔ ﻭﺗﻮﺭﺙ ﺍﳉﻨﻮﻥ‪..‬‬
‫‪ -٢‬ﻣﻔﺴﺪﺓ ﺍﻟﻌﺎﺩﺓ ﺍﻟﺴﺮﻳﺔ ﻓﺈﻥ ﺍﻹﺩﻣﺎﻥ ﻋﻠﻴﻬﺎ ﻳﻮﺭﺙ ﺍﻟﺴﻞ‪،‬ﻭﻳـﻀﻌﻒ ﺍﻟﺬﺍﻛﺮﺓ‪،‬ﻭﻳـﺴﺒﺐ‬
‫ﺍﳋﻤﻮﻝ ﺍﻟﺬﻫﲏ‪،‬ﻭﺍﻟﺸﺮﻭﺩ ﺍﻟﻌﻘﻠﻲ‪..‬‬
‫‪ -٣‬ﻣﻔﺴﺪﺓ ﺍﻟﺘﺪﺧﲔ ﻓﺈﻥ ﻣﻦ ﺗﺄﺛﲑﻩ ﻋﻠـﻰ ﺍﻟﻌﻘـﻞ‪:‬ﺃﻥ ﻳﻬـﻴﺞ ﺍﻷﻋـﺼﺎﺏ‪،‬ﻭﻳﺆﺛﺮ ﻋﻠـﻰ‬
‫ﺍﻟﺬﺍﻛﺮﺓ‪،‬ﻭﻳﻀﻌﻒ ﻣﻠﻜﺔ ﺇﺣﻀﺎﺭ ﺍﻟﺬﻫﻦ ﻭﺍﻟﺘﻔﻜﲑ‪..‬‬
‫‪ -٤‬ﻣﻔﺴﺪﺓ ﺍﻹﺛﺎﺭﺍﺕ ﺍﳉﻨﺴﻴﺔ ﻛﻤﺸﺎﻫﺪﺓ ﺍﻷﻓﻼﻡ ﺍﳋﻼﻋﻴـﺔ‪،‬ﻭﺍﻟﺘﻤﺜﻴﻠﻴﺎﺕ ﺍﳌﺎﺟﻨﺔ‪،‬ﻭﺍﻟـﺼﻮﺭ‬
‫ﺍﻟﻌﺎﺭﻳﺔ‪..‬ﻓﺈ‪‬ﺎ ﺗﻌﻄﻞ ﻭﻇﻴﻔﺔ ﺍﻟﻌﻘﻞ‪،‬ﻭﺗﺴﺒﺐ ﺍﻟﺸﺮﻭﺩ‪،‬ﻭﺗﻘـﻀﻲ ﻋﻠـﻰ ﻣﻠﻜـﺔ ﺍﻻﺳـﺘﺬﻛﺎﺭ‬
‫ﺍﻟﺬﻫﲏ‪..‬ﻓﻀﻼ ﻋﻦ ﺍﻹﳍﺎﺀ‪،‬ﻭﺇﺿﺎﻋﺔ ﺍﻟﻮﻗﺖ ﺍﻟﺜﻤﲔ‪.‬‬
‫ﻳﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ )ﺃﻟﻴﻜﺲ ﻛﺎﺭﻟﻴﻞ( ﰲ ﻛﺘﺎﺑﻪ )ﺍﻹﻧﺴﺎﻥ ﺫﻟﻚ ﺍ‪‬ﻬﻮﻝ(‪):‬ﻋﻨﺪﻣﺎ ﺗﺘﺤﺮﻙ ﺍﻟﻐﺮﻳﺰﺓ‬
‫ﺍﳉﻨﺴﻴﺔ ﻟﺪﻯ ﺍﻹﻧﺴﺎﻥ ﺗﻔﺮﺯ ﻏﺪﺩﻩ ﻧﻮﻋﹰﺎ ﻣﻦ ﺍﳌﺎﺩﺓ ﺍﻟﱵ ﺗﺘﺴﺮﺏ ﺑﺎﻟﺪﻡ ﺇﱃ ﺩﻣﺎﻏﻪ ﻭﲣﺪ‪‬ﺭﻩ ﻓـﻼ‬
‫ﻳﻌﻮﺩ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﺍﻟﺘﻔﻜﲑ ﺍﻟﺼﺎﰲ(‪.‬‬
‫ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳌﻔﺎﺳﺪ ﺍﳋﻄﲑﺓ ﺍﻟﻀﺎﺭﺓ ﺍﻟﱵ ﺗﻀﺮ ﺑﻌﻘﻮﻝ ﺍﻷﻭﻻﺩ‪،‬ﻭﺗﺴﺒﺐ ﳍـﻢ ﺍﻵﻓـﺎﺕ‬
‫ﻭﺍﻷﺧﻄﺎﺭ‪..‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺑﻊ – ﺃﻧﻮﺍﻉ ﺍﻟﻘﺮﺍﺀﺓ ‪:‬‬
‫ﺍﻹﻧﺴﺎﻥ ﻋﻘﻞ ﻳﺪﺭﻙ‪،‬ﻭﻗﻠﺐ ﳛﺐ‪،‬ﻭﺟﺴﻢ ﻳﺘﺤﺮﻙ‪،‬ﻏـﺬﺍﺀ ﺍﻟﻌﻘـﻞ ﺍﻟﻌﻠﻢ‪،‬ﻭﻏـﺬﺍﺀ ﺍﻟﻘﻠـﺐ‬
‫ﺍﳊﺐ‪،‬ﻭﻏﺬﺍﺀ ﺍﳉﺴﻢ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ‪.‬‬
‫ﺇﺫﹰﺍ ﺟﺎﻧﺐ ﺧﻄﲑ ﻭﻛﺒﲑ ﻣﻦ ﺟﻮﺍﻧﺐ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺎﻧﺐ ﺍﻟﻌﻠﻤﻲ‪،‬ﻭﺍﻟﺬﻱ ﻻ ﻳﺒﺤﺚ ﻋﻦ ﺍﳊﻘﻴﻘﺔ‬
‫ﻯﻻ‬ ‫ﻭﻻ ﻳﻠﱯ ﺍﻟﻘﻮﺓ ﺍﻹﺩﺭﺍﻛﻴﺔ ﺍﻟﱵ ﺃﻭﺩﻋﻬﺎ ﺍﷲ ﻓﻴﻨﺎ‪،‬ﻓﻘﺪ ﻫﺒﻂ ﻋﻦ ﻣﺴﺘﻮﻯ ﺇﻧﺴﺎﻧﻴﺘﻪ ﺇﱃ ﻣﺴﺘﻮ ‪‬‬
‫ﻳﻠﻴﻖ ﺑﻪ ‪.‬‬

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‫ﻼ‪،‬ﻓﺈﺫﺍ ﻋﻄﻠﻨﺎ ﻫـﺬﺍ ﺍﳉﺎﻧـﺐ ﺇﻥ‬
‫ﺃﻧﺖ ﺗﺘﻤﻴﺰ ﻋﻦ ﻛﻞ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻷﻧﻚ ﺗﻔﻜﺮ‪،‬ﺃﻋﻄﺎﻙ ﺍﷲ ﻋﻘ ﹰ‬
‫ﻋﻄﻠﻨﺎ ﺍﻟﻘﻮﺓ ﺍﻹﺩﺭﺍﻛﻴﺔ‪،‬ﺇﻥ ﱂ ﻧﺒﺤﺚ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﻫﺒﻄﻨﺎ ﻣﻦ ﻣﺴﺘﻮﻯ ﺇﻧﺴﺎﻧﻴﺘﻨﺎ ﺇﱃ ﻣﺴﺘﻮﻯ ﻻ‬
‫ﻳﻠﻴﻖ ﺑﻨﺎ ‪.‬‬
‫ﺃﻧﺖ ﺣﻴﻨﻤﺎ ﺗﻄﻠﺐ ﺍﻟﻌﻠﻢ‪،‬ﲢﻀﺮ ﺩﺭﺱ ﻋﻠﻢ‪،‬ﺗﺒﺤﺚ ﻋﻦ ﺍﳊﻘﻴﻘﺔ‪،‬ﺗﻘﺮﺃ ﻛﺘﺎﺑﹰﺎ‪،‬ﺗﺘﺎﺑﻊ ﻧـﺪﻭﺓ‪،‬ﺗﺘﺎﺑﻊ‬
‫ﻣﻨﺎﻇﺮﺓ‪،‬ﲢﻀﺮ ﺧﻄﺒﺔ‪،‬ﺗﺴﺄﻝ‪،‬ﺗﺴﺘﻔﻬﻢ‪،‬ﺗﺒﺤﺚ‪،‬ﺗﺪﺭﺱ‪،‬ﺗﻔﻜﺮ‪،‬ﺗﻌﻘﻞ‪،‬ﺃﻧﺖ ‪‬ـﺬﺍ ﺗﺆﻛـﺪ ﺃﻧـﻚ‬
‫ﺇﻧﺴﺎﻥ‪،‬ﻭﻣﺎ ﱂ ﻳﻜﻦ ﺍﻟﻔﺮﻕ ﻋﻨﺪﻙ ﻛﺒﲑﹰﺍ‪،‬ﺍﻟﻌﻠﻢ ﻭﺍﳉﻬﻞ ‪.‬‬
‫ﺍﻟﻨﺎﺱ ﺛﻼﺛﺔ‪،‬ﻋﺎﱂ ﺭﺑﺎﱐ‪،‬ﻭﻣﺘﻌﻠﻢ ﻋﻠﻰ ﺳﺒﻴﻞ ﳒﺎﺓ‪،‬ﻭﳘﺞ ﺭﻋﺎﻉ‪،‬ﺃﺗﺒﺎﻉ ﻛﻞ ﻧﺎﻋﻖ‪،‬ﻫﺬﺍ ﻳـﺴﻤﻰ‬
‫ﺍﳋﻂ ﺍﻟﻌﺮﻳﺾ ﰲ ﺍ‪‬ﺘﻤﻊ‪،‬ﻳﺴﻤﻰ ﺃﻳﻀﹰﺎ ﺩﳘﺎﺀ ﺍﻟﻨﺎﺱ‪،‬ﺳﻮﻗﺘﻬﻢ‪،‬ﻭﳘﺞ ﺭﻋﺎﻉ‪،‬ﺃﺗﺒﺎﻉ ﻛﻞ ﻧﺎﻋﻖ‪،‬ﱂ‬
‫ﻳﺴﺘﻀﻴﺆﻭﺍ ﺑﻨﻮﺭ ﺍﻟﻌﻠﻢ‪،‬ﻭﱂ ﻳﻠﺠﺆﻭﺍ ﺇﱃ ﺭﻛﻦ ﻭﺛﻴﻖ ﻓﺎﺣﺬﺭ ﺃﻥ ﺗﻜﻮﻥ ﻣﻨﻬﻢ ﻳﺎ ﺑﲏ ‪.‬‬
‫‪ ١‬ـ ﻗﺮﺍﺀﺓ ﺍﻟﺒﺤﺚ ﻭﺍﻹﳝﺎﻥ ‪:‬‬
‫ﻉ ﺍﺑﻨﻚ ﺇﱃ ﺃﻥ ﻳﻘﺮﺃ‪،‬ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﺆﻣﻦ ‪.‬‬
‫ﺍ ﹾﻗ ‪‬ﺮﹾﺃ * ﻣﻦ ﺃﺟﻞ ﺃﻥ ﺗﺆﻣﻦ ﻭﺍﺩ ‪‬‬
‫ﺃﻭﻝ ﻗﺮﺍﺀﺓ ﻧﺴﻤﻴﻬﺎ ﻗﺮﺍﺀﺓ ﺍﻟﺒﺤﺚ ﻭﺍﻹﳝﺎﻥ‪،‬ﻫﻞ ﺗﻔﻜﺮﻧﺎ ﰲ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ؟ ﻫـﻞ‬
‫ﻗﺮﺃﻧﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ؟ ﻫﻞ ﻗﺮﺃﻧﺎ ﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ ؟ ﻫﻞ ﻗﺮﺃﻧﺎ ؟ * ﺍ ﹾﻗ ‪‬ﺮﹾﺃ* ﺃﻱ ﺗﻌﻠﻢ‪،‬ﻫﻞ ﲝﻴﺎﺗـﻚ‬
‫ﻭﻗﺖ ﻟﻄﻠﺐ ﺍﻟﻌﻠﻢ ؟ ﳊﻀﻮﺭ ﺩﺭﻭﺱ ﺍﻟﻌﻠﻢ ؟ ﻫﻞ ﰲ ﺑﺮﻧﺎﳎﻚ ﺍﻟﻴﻮﻣﻲ ﺳـﺎﻋﺔ ﺃﻭ ﺳـﺎﻋﺘﲔ‬
‫ﻟﻘﺮﺍﺀﺓ ﻛﺘﺎﺏ ؟ ﻟﻘﺮﺍﺀﺓ ﲝﺚ ؟ ﳌﻄﺎﻟﻌﺔ ﻣﻮﺿﻊ ؟ ﻟﻠﻘﺎﺀ ﻣﻊ ﺇﻧﺴﺎﻥ ﺗﻨﺘﻔﻊ ﻣﻦ ﻋﻠﻤﻪ ؟‬
‫* ﺍ ﹾﻗ ‪‬ﺮﹾﺃ* ﻣﻦ ﺃﺟﻞ ﺃﻥ ﺗﺆﻣﻦ‪،‬ﺍﻟﻘﺮﺍﺀﺓ ﺍﳍﺎﺩﻓﺔ‪،‬ﺍﻟﻘﺮﺍﺀﺓ ﺍﻹﳝﺎﻧﻴﺔ‪،‬ﻗﺮﺍﺀﺓ ﺍﻟﺒﺤﺚ ﻭﺍﻹﳝﺎﻥ‪،‬ﻫﺬﻩ ﻗﺮﺍﺀﺓ ‪.‬‬
‫ﻚ ﺍﱠﻟﺬِﻱ ‪‬ﺧﹶﻠ ‪‬ﻖ *‪،‬ﺃﻗﺮﺏ ﺁﻳﺔ ﺇﻟﻴﻚ‪،‬ﺃﻗﺮﺏ ﺷﻲﺀ ﺗﺘﻌﺮﻑ ﻣﻨﻪ ﺇﱃ ﺍﷲ ﺟﺴﻤﻚ‪*،‬‬ ‫* ﺍ ﹾﻗ ‪‬ﺮﹾﺃ ﺑِﺎ ‪‬ﺳ ِﻢ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻚ ﺍﱠﻟﺬِﻱ ‪‬ﺧﹶﻠ ‪‬ﻖ * ‪ *:‬ﺧﹶﻠ ‪‬ﻖ ﺍﹾﻟِﺈ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ِﻣ ‪‬ﻦ ‪‬ﻋﹶﻠ ٍﻖ * ‪.‬‬
‫ﺍ ﹾﻗ ‪‬ﺮﹾﺃ ﺑِﺎ ‪‬ﺳ ِﻢ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﳑﻜﻦ ﺑﺎﻟﻠﻘﺎﺀ ﺍﻟﺰﻭﺟﻲ ﻫﻨﺎﻙ ﺛﻼﲦﺌﺔ ﻣﻠﻴﻮﻥ ﻧﻄﻔﺔ‪،‬ﻭﺍﻟﺒﻮﻳﻀﺔ ﺣﺠﻤﻬﺎ ﻛﺤﺒﺔ ﺍﳌﻠﺢ ﺿﻊ ﻋﻠـﻰ‬
‫ﺇﺻﺒﻌﻚ ﺷﻴﺌﹰﺎ ﻣﻦ ﻟﻌﺎﺑﻚ‪،‬ﻭﻻ ﺗﻀﻐﻂ ﻋﻠﻰ ﻛﻤﻴﺔ ﻣﻦ ﺍﳌﻠﺢ‪،‬ﺃﻗﻞ ﻣﺲ‪،‬ﻭﺟﻲﺀ ﲟﻜﱪ‪،‬ﺗﺮﻯ ﺫﺭﺍﺕ‬
‫ﺍﳌﻠﺢ‪،‬ﺃﻗﻞ ﺿﻐﻂ‪،‬ﻃﺒﻘﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺫﺭﺍﺕ ﺍﳌﻠﺢ‪،‬ﻣﻊ ﺍﳌﻜﱪ ﺗﺮﻯ ﺫﺭﺓ ﺍﳌﻠﺢ‪،‬ﺍﻟﺒﻮﻳﻀﺔ ﰲ ﺍﳌـﺮﺃﺓ‬
‫ﺣﺠﻤﻬﺎ ﻛﺤﺠﻢ ﺫﺭﺓ ﺍﳌﻠﺢ‪،‬ﻫﺬﻩ ﲢﺘﺎﺝ ﺇﱃ ﺣﻮﻳﻦ‪،‬ﺍﳊﻮﻳﻦ ﻻ ﻳﺮﻯ ﺑﺎﻟﻌﲔ‪،‬ﻟﻪ ﺭﺃﺱ‪،‬ﺍﻟﺮﺃﺱ ﻓﻴﻪ‬
‫ﻣﺎﺩﺓ ﻧﺒﻴﻠﺔ‪،‬ﻭﻫﺬﻩ ﺍﳌﺎﺩﺓ ﺍﻟﻨﺒﻴﻠﺔ ﻣﻐﻠﻔﺔ ﺑﻐﺸﺎﺀ ﺭﻗﻴﻖ ﺇﺫﺍ ﺍﺻﻄﺪﻡ ﻫﺬﺍ ﺍﳊﻮﻳﻦ ﺑﺎﻟﺒﻮﻳﻀﺔ ﻳﺘﻤـﺰﻕ‬
‫ﺍﻟﻐﺸﺎﺀ‪،‬ﻭﺍﳌﺎﺩﺓ ﺗﺬﻳﺐ ﺟﺪﺍﺭ ﺍﻟﺒﻮﻳﻀﺔ‪،‬ﻭﻳﺪﺧﻞ ﺇﻟﻴﻬﺎ ‪.‬‬
‫‪٣٢٨‬‬
‫* ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﹾﻟِﺈ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ِﻣ ‪‬ﻦ ‪‬ﻋﹶﻠ ٍﻖ *‪،‬ﻫﺬﻩ ﺍﻟﺒﻮﻳﻀﺔ ﺍﳌﻠﻘﺤﺔ ﺗﻨﻘﺴﻢ ﻋﺸﺮﺓ ﺁﻻﻑ ﻗﺴﻢ ﺩﻭﻥ ﺃﻥ ﻳﺰﻳـﺪ‬
‫ﺣﺠﻤﻬﺎ‪،‬ﻭﻫﻲ ﲤﺸﻲ ﰲ ﻗﻨﺎﺓ ﻓﺎﻟﻮﺏ‪،‬ﻣﺎ ﺍﻟﺬﻱ ﳛﺮﻛﻬﺎ ﰲ ﻫﺬﻩ ﺍﻟﻘﻨﺎﺓ ؟ ﻗﺎﻝ ‪:‬ﺃﹶﺷﻌﺎﺭ ﺗﻨﻘﻠﻬﺎ ﻣﻦ‬
‫ﺍﳌﺒﻴﺾ ﺇﱃ ﺍﻟﺮﺣﻢ‪،‬ﻭﻫﻲ ﺗﻨﻘﺴﻢ‪،‬ﰒ ﺗﺘﺸﻜﻞ ﺍﻟﻌﻈﺎﻡ‪،‬ﰒ ﺗﻜﺴﻰ ﺍﻟﻌﻈﺎﻡ ﳊﻤﹰﺎ‪،‬ﰒ ﺭﺃﺱ ﻭﺩﻣﺎﻍ‪،‬ﻣﺌﺔ‬
‫ﻭﺃﺭﺑﻌﻮﻥ ﻣﻠﻴﺎﺭ ﺧﻠﻴﺔ ﲰﺮﺍﺀ‪،‬ﱂ ﺗ‪‬ﻌﺮﻑ ﻭﻇﻴﻔﺘﻬﺎ ﺑﻌﺪ‪،‬ﻋﻴﻨﺎﻥ‪،‬ﺑﺎﻟﺸﺒﻜﻴﺔ ﻳﻮﺟﺪ ﻣﺌـﺔ ﻭ ﺛﻼﺛـﻮﻥ‬
‫ﻋﺼﻴﺔ ﻭﳐﺮﻭﻁ‪،‬ﺍﻟﻌﺼﺐ ﺍﻟﺒﺼﺮﻱ ﺗﺴﻌﻤﺌﺔ ﺃﻟﻒ ﻋﺼﺐ‪،‬ﺛﻼﲦﺌﺔ ﺃﻟـﻒ ﺷـﻌﺮﺓ‪،‬ﻟﻜﻞ ﺷـﻌﺮﺓ‬
‫ﻭﺭﻳﺪ‪،‬ﻭﺷﺮﻳﺎﻥ‪،‬ﻭﻋﺼﺐ‪،‬ﻭﻋﻀﻠﺔ‪،‬ﻭﻏﺪﺓ ﺩﻫﻨﻴﺔ‪،‬ﻭﻏﺪﺓ ﺻﺒﻐﻴﺔ‪،‬ﺑﺎﳌﻌﺪﺓ ﻫﻨﺎﻙ ‪ ٣٥‬ﻣﻠﻴﻮﻥ ﻋﺼﺎﺭﺓ‬
‫ﻫﺎﺿﻤﺔ‪،‬ﺍﻟﻘﻠﺐ ﻳﻀﺦ ﺑﺎﻟﻴﻮﻡ ﲦﺎﻧﻴﺔ ﺃﻣﺘﺎﺭ ﻣﻜﻌﺒﺔ‪،‬ﰲ ﻋﻤﺮ ﻣﺘﻮﺳﻂ ﻳﻀﺦ ﺍﻟﻘﻠﺐ ﻣﻦ ﺍﻟﺪﻡ ﻣﺎ ﳝﻸ‬
‫ﺃﻛﱪ ﻧﺎﻃﺤﺔ ﺳﺤﺎﺏ ﰲ ﺍﻟﻌﺎﱂ‪،‬ﺍﻟﻠﺴﺎﻥ‪،‬ﺍﻷﺳﻨﺎﻥ‪،‬ﺍﳌﺮﻱﺀ‪،‬ﺍﻷﻣﻌﺎﺀ‪،‬ﺍﳌﻌﺪﺓ‪،‬ﺍﻟﻜﻠﻴﺘﺎﻥ‪،‬ﺍﻟﺮﺋﺘﺎﻥ‪،‬ﺍﻟﻘﻠﺐ‬
‫ﺃﻗﺮﺏ ﺁﻳﺔ ﻋﻈﻴﻤﺔ ﺩﺍﻟﺔ ﻋﻠﻰ ﻋﻈﻤﺔ ﺍﷲ ﺟﺴﻤﻚ‪،‬ﺃﻗﺮﺏ ﺷﻲﺀ ﺇﻟﻴﻚ ﺟﺴﻤﻚ‪،‬ﺃﱂ ﺗﻔﻜﺮ ﻣﺮﺓ ِﻟ ‪‬ﻢ‬
‫ﱂ ﻳﻜﻦ ﰲ ﺍﻟﺸﻌﺮ ﺃﻋﺼﺎﺏ ﺣﺲ ؟ ﻟﻮ ﰲ ﺃﻋﺼﺎﺏ ﺣﺲ ﺗ‪‬ﺴﺄﻝ ﺇﱃ ﺃﻳﻦ ﺃﻧﺖ ﺫﺍﻫـﺐ ؟ ﻭﺍﷲ‬
‫ﺇﱃ ﺍﳌﺴﺘﺸﻔﻰ‪،‬ﻷﺟﺮﻱ ﻋﻤﻠﻴﺔ ﺣﻼﻗﺔ‪،‬ﺇﺫﺍ ﰲ ﺃﻋﺼﺎﺏ ﺣﺲ‪،‬ﻗﺺ ﺍﻟﺸﻌﺮﺓ ﺗﻄﲑ ﻣﻦ ﺍﻷﱂ‪،‬ﻟﻜﻦ‬
‫ﻻ ﻳﻮﺟﺪ ﺃﻋﺼﺎﺏ ﺣﺲ‪،‬ﻟﻮ ﻓﻜﺮﺕ ﺑﺸﻌﺮﻙ‪،‬ﺑﻌﻴﻨﻴﻚ‪،‬ﺑﺄﻧﻔﻚ‪،‬ﺑﺄﺫﻧﻴﻚ‪،‬ﺍﳊﺪﻳﺚ ﻃﻮﻳﻞ ‪.‬‬
‫ﻚ ﺍﱠﻟﺬِﻱ ‪‬ﺧﹶﻠ ‪‬ﻖ *‪،‬ﻫﺬﻩ ﻗﺮﺍﺀﺓ ﺇﳝﺎﻧﻴﺔ‪،‬ﻋ ‪‬ﻮ ‪‬ﺩ ﻧﻔﺴﻚ‪،‬ﺗﻔﻜﺮ‪،‬ﺃﺣﻴﺎﻧﹰﺎ ﺍﻹﻧﺴﺎﻥ ﻳـﺴﻤﻊ‬
‫ﺍ ﹾﻗ ‪‬ﺮﹾﺃ ﺑِﺎ ‪‬ﺳ ِﻢ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺻﻮﺕ ﻣﺮﻛﺒﺔ ﻳﱰﺍﺡ ﳓﻮ ﺍﻟﻴﺴﺎﺭ‪،‬ﻛﻴﻒ ﻋﺮﻓﺖ ﺃﻥ ﺍﳌﺮﻛﺒﺔ ﻋﻠﻰ ﺍﻟﻴﻤﲔ ؟ ﻫـﻲ ﻭﺭﺍﺀﻙ‪،‬ﻗـﺪ‬
‫ﻳﻐﻴﺐ ﻋﻦ ﺫﻫﻨﻚ ﺃﻥ ﻫﻨﺎﻙ ﺟﻬﺎﺯﹰﺍ ﺑﺎﻹﻧـﺴﺎﻥ ﻳﻘـﻴﺲ ﺗﻔﺎﺿـﻞ ﻭﺻـﻮﻝ ﺍﻟـﺼﻮﺗﲔ ﺇﱃ‬
‫ﺍﻷﺫﻧﲔ‪،‬ﺍﳌﺮﻛﺒﺔ ﻫﻨﺎ‪،‬ﺍﻟﺼﻮﺕ ﺍﻷﻭﻝ ﺩﺧﻞ ﺇﱃ ﻫﻨﺎ‪،‬ﻭﺍﻟﺜﺎﱐ ﺩﺧـﻞ ﺇﱃ ﻫﻨﺎ‪،‬ﻫـﺬﻩ ﺃﻗـﺮﺏ ﺇﱃ‬
‫ﺍﳌﺮﻛﺒﺔ ﻣﻦ ﻫﺬﻩ‪،‬ﺍﳌﺴﺎﻓﺔ ﺍﻟﺰﻣﻨﻴﺔ ﻭﺍﺣﺪ ﻋﻠﻰ ﺃﻟﻒ ﻭﺳﺘﻤﺌﺔ ﻭﻋﺸﺮﻳﻦ ﺟﺰﺀﹰﺍ ﻣﻦ ﺍﻟﺜﺎﻧﻴﺔ‪،‬ﻣﻦ ﺁﻳﺎﺕ‬
‫ﺍﷲ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻋﻈﻤﺘﻪ ‪.‬‬
‫ﻚ ﺍﱠﻟ ِﺬﻱ ‪‬ﺧﹶﻠ ‪‬ﻖ * ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﹾﻟِﺈ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ِﻣ ‪‬ﻦ ‪‬ﻋﹶﻠ ٍﻖ * ‪.‬‬
‫ﺇﺫﹰﺍ ﺃﻭﻝ ﻗﺮﺍﺀﺓ ﻗﺮﺍﺀ ﹲﺓ ﺇﳝﺎﻧﻴﺔ‪ *،‬ﺍ ﹾﻗ ‪‬ﺮﹾﺃ ﺑِﺎ ‪‬ﺳ ِﻢ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻚ ﺍﹾﻟﹶﺄ ﹾﻛ ‪‬ﺮ ‪‬ﻡ * ‪ ).‬ﺳﻮﺭﺓ ﺍﻟﻌﻠﻖ ( ‪.‬ﻫﺬﻩ ﻗﺮﺍﺀﺓ ﺛﺎﻧﻴﺔ‪،‬ﺍﷲ ﻋﺰ ﻭﺟـﻞ ﻣﻨﺤـﻚ ﻧﻌﻤـﺔ‬ ‫* ﺍ ﹾﻗ ‪‬ﺮﹾﺃ ‪‬ﻭ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺍﻹﳚﺎﺩ‪،‬ﺃﻧـــــﺖ ﻣﻮﺟﻮﺩ‪،‬ﻭﻣﻨﺤـــــﻚ ﻧﻌﻤـــــﺔ ﺍﻹﻣﺪﺍﺩ‪،‬ﺃﻣـــــﺪﻙ‬
‫ﺑﺎﳍﻮﺍﺀ‪،‬ﺑﺎﳌﺎﺀ‪،‬ﺑﺎﻟﻄﻌﺎﻡ‪،‬ﺑﺎﻟﺸﺮﺍﺏ‪،‬ﺑﺎﻟﺰﻭﺟﺔ‪،‬ﺑﺎﻷﻭﻻﺩ‪،‬ﺑﺎﻟﺴﻤﺎﺀ‪،‬ﺑﺎﻷﺭﺽ‪،‬ﺑﺎﻟﺒﺤﺎﺭ‪،‬ﺑﺎﻷ‪‬ﺎﺭ‪،‬ﺑﺎﻷﲰﺎﻙ‬
‫‪،‬ﺑﺎﻷﻃﻴﺎﺭ‪،‬ﺑﺎﻟﻜﻮﺍﻛﺐ‪،‬ﺑﺎﻟﺜﻤﺎﺭ‪،‬ﻫﺬﻩ ﻗﺮﺍﺀﺓ ﺛﺎﻧﻴﺔ ﻗﺮﺍﺀﺓ ﺍﻟﺸﻜﺮ ﻭﺍﻟﻌﺮﻓﺎﻥ ‪.‬‬

‫‪٣٢٩‬‬
‫ﻚ ﺍﱠﻟﺬِﻱ ‪‬ﺧﹶﻠ ‪‬ﻖ *‪،‬ﺃﻭﻝ ﻗﺮﺍﺀﺓ‪،‬ﻗﺮﺍﺀﺓ ﺍﻟﺒﺤﺚ ﻭﺍﻹﳝﺎﻥ‪،‬ﻭﺃﻗﺮﺏ ﺁﻳﺔ ﻟﻚ‪ *:‬ﺧﻠﹶـ ‪‬ﻖ‬
‫* ﺍ ﹾﻗ ‪‬ﺮﹾﺃ ﺑِﺎ ‪‬ﺳ ِﻢ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻚ ﺍﹾﻟﹶﺄ ﹾﻛ ‪‬ﺮ ‪‬ﻡ *‪،‬ﻣﻨﺤﻚ ﻧﻌﻤﺔ ﺍﻹﳚـﺎﺩ ﻭﻣﻨﺤـﻚ ﻧﻌﻤـﺔ‬ ‫ﺍﹾﻟِﺈ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ِﻣ ‪‬ﻦ ‪‬ﻋﹶﻠ ٍﻖ *‪،‬ﺍﻟﺜﺎﻧﻴﺔ‪ *:‬ﺍ ﹾﻗ ‪‬ﺮﹾﺃ ‪‬ﻭ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺍﻹﻣﺪﺍﺩ‪،‬ﻭﻣﻨﺤﻚ ﻧﻌﻤﺔ ﺍﳍﺪﻯ ﻭﺍﻟﺮﺷﺎﺩ‪،‬ﺇﳚﺎﺩ‪،‬ﺇﻣﺪﺍﺩ‪،‬ﻫﺪﻯ ﻭﺭﺷﺎﺩ ‪.‬‬
‫ﻣﺮﺓ ﻓﻜﺮ ﺑﺎﻟﻜﻮﻥ‪،‬ﻣﺮﺓ ﻓﻜﺮ ﺑﺎﻟﻨﻌﻢ‪،‬ﻫﺬﺍ ﺍﳌﺎﺀ ﻣﻦ ﺟﻌﻠﻪ ﻋﺬﺑﹰﺎ ﻓﺮﺍﺗﹰﺎ ﻭﻗﺪ ﻛﺎﻥ ﻣﻠﺤﹰﺎ ﺃﺟﺎﺟـﹰﺎ ؟‬
‫ﻣﻦ ﻗﻨﻦ ﻗﺎﻧﻮﻥ ﺍﻟﺘﺒﺨﺮ ؟ ﻣﻦ ﻗﻨﻦ ﻗﺎﻧﻮﻥ ﺃﻥ ﺍﳍﻮﺍﺀ ﳛﻤﻞ ﲞﺎﺭ ﺍﳌﺎﺀ ؟ ﻣﻦ ﻗﻨﻦ ﻗﺎﻧﻮﻥ ﺍﻟﺘﻘﻄﲑ ؟‬
‫ﻣﻦ ﻗﻨﻦ ﻗﺎﻧﻮﻥ ﺍﻟﺘﺒﺨﺮ ﰒ ﲢﻮﻝ ﺍﻟﺒﺨﺎﺭ ﺇﱃ ﺳﺎﺋﻞ ؟ ﻣﻦ ؟ ﻣﻦ ﺃﻭﺩﻉ ﺍﳌﺎﺀ ﰲ ﺍﻟﻴﻨﺎﺑﻴﻊ ؟‬
‫‪ ٢‬ـ ﻗﺮﺍﺀﺓ ﺍﻟﺸﻜﺮ ﻭﺍﻟﻌﺮﻓﺎﻥ ‪:‬‬
‫ﻚ ﺍﹾﻟﹶﺄ ﹾﻛ ‪‬ﺮ ‪‬ﻡ *‪،‬ﺟﻠﺴﺖ ﺇﱃ ﺍﻟﻄﻌﺎﻡ‪،‬ﻫﺬﺍ ﺍﻟﻠﱭ ﻣﻦ ﺃﻳﻦ ؟ ﻣﻦ ﻣﻌﻤﻞ ﻻ ﰲ ﺻﻮﺕ‪،‬ﻭﻻ‬
‫* ﺍ ﹾﻗ ‪‬ﺮﹾﺃ ‪‬ﻭ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﰲ ﺿﺠﻴﺞ‪،‬ﻭﻻ ﰲ ﺩﺧﺎﻥ‪،‬ﻭﻻ ﰲ ﻣﺪﺧﻨﺔ‪،‬ﻭﻻ ﰲ ﺷـﻲﺀ‪،‬ﺑﻘﺮﺓ ﺗﺄﻛـﻞ ﺍﳊـﺸﻴﺶ ﺗﻌﻄﻴـﻚ‬
‫ﺍﳊﻠﻴﺐ‪،‬ﻫﻞ ﻫﻨﺎﻙ ﺟﻬﺔ ﺑﺎﻷﺭﺽ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺼﻨﻊ ﻣﻦ ﺍﳊﺸﻴﺶ ﺣﻠﻴﺒﹰﺎ ؟ ﺍﻟﺪﺟﺎﺟﺔ ﺗﺄﻛـﻞ‬
‫ﻛﻞ ﺷﻲﺀ ﺗﻌﻄﻴﻚ ﺍﻟﺒﻴﺾ ‪.‬‬
‫ﻚ ﺍﹾﻟﹶﺄ ﹾﻛ ‪‬ﺮ ‪‬ﻡ *‪،‬ﻗﺮﺍﺀﺓ ﺍﻟﺸﻜﺮ ﻭﺍﻟﻌﺮﻓﺎﻥ‪،‬ﻣﺮﺓ ﺑﺎﻵﻳﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻋﻈﻤﺘﻪ ﻭﻣﺮﺓ ﺑﻨﻌﻤﻪ ‪.‬‬
‫* ﺍ ﹾﻗ ‪‬ﺮﹾﺃ ‪‬ﻭ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺍﻟﻜﻠﻴﺘﺎﻥ ﺗﻔﺮﺯﺍﻥ ﻛﻞ ﻋﺸﺮﻳﻦ ﺛﺎﻧﻴﺔ ﻗﻄﺮﺓ ﺑﻮﻝ‪،‬ﻗﻄﺮﺓ ﺑﻘﻄﺮﺓ‪،‬ﻛﻞ ﻋﺸﺮﻳﻦ ﺛﺎﻧﻴﺔ ﺑﺎﻟﺪﻗﻴﻘﺔ ﺛﻼﺙ‬
‫ﻗﻄﺮﺍﺕ‪،‬ﺑﺎﻟﻌﺸﺮ ﺩﻗﺎﺋﻖ ﺛﻼﺛﲔ ﻗﻄﺮﺓ‪،‬ﺍﻟﻨﺘﻴﺠﺔ‪،‬ﻟﻮ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﻣﺜﺎﻧﺔ‪،‬ﻣﻦ ﺍﻟﻜﻠﻴﺘﲔ ﺇﱃ ﺍﻹﻓـﺮﺍﺯ‬
‫ﳛﺘﺎﺝ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﻓﻮﻁ ﺳﺎﻋﺘﺌﺬ‪،‬ﻓﻮﻁ ﺍﻟﺮﺟﻞ ﺍﻟﺴﻌﻴﺪ ﻻ ﺍﻟﻄﻔﻞ ﺍﻟﺴﻌﻴﺪ‪،‬ﻣﻦ ﺟﻌـﻞ ﺍﳌﺜﺎﻧـﺔ‬
‫ﻣﺴﺘﻮﺩﻋﹰﺎ ؟ ﺳﺒﻊ ﲦﺎﱐ ﺳﺎﻋﺎﺕ ﻳﺘﺠﻤﻊ ﻓﻴﻬﺎ ﺍﻟﺒﻮﻝ‪،‬ﻛﺮﺍﻣﺘﻚ ﻣﻮﻓﻮﺭﺓ ‪.‬‬
‫ﻟﻮ ﻓﻜﺮﺕ ﲜﺴﻤﻚ ﺃﻧﺖ ﻭﺟﻬﹰﺎ ﻟﻮﺟﻪ ﺃﻣﺎﻡ ﻋﻈﻤﺔ ﺍﷲ‪،‬ﺍﳌﺜﺎﻧﺔ ﻭﺣﺪﻫﺎ‪،‬ﺗﺼﻔﻴﺔ ﺍﻟﺪﻡ ﺁﻳـﺔ‪،‬ﺟﻬﺎﺯ‬
‫ﺍﳍﻀﻢ ﺁﻳﺔ‪،‬ﺍﻟﺒﻨﻜﺮﻳﺎﺱ ﺁﻳﺔ‪،‬ﺍﻟﻜﺒﺪ ﻳﻘﻮﻡ ﲞﻤﺴﺔ ﺁﻻﻑ ﻭﻇﻴﻔﺔ ﺁﻳﺔ‪،‬ﺍﻟﺮﺋﺘﺎﻥ‪،‬ﻟﻮ ﺍﻷﺳﻨﺎﺥ ﺍﻟﺮﺋﻮﻳـﺔ‬
‫ﻣﺪﺕ ﻟﻜﺎﻧـﺖ ﻣـﺴﺎﺣﺘﻬﺎ ﻣـﺌﱵ ﻣﺘـﺮ ﻣﺮﺑﻊ‪،‬ﺭﺋﺘﺎﻥ‪،‬ﻭﻗﻠﺐ‪،‬ﺍﻟﻘﻠـﺐ ﺑﺎﻟﻘﻔﺺ‪،‬ﻭﺍﻟـﺪﻣﺎﻍ‬
‫ﺑﺎﳉﻤﺠﻤﺔ‪،‬ﻭﺍﻟﻨﺨﺎﻉ ﺍﻟﺸﻮﻛﻲ ﺑﺎﻟﻌﻤﻮﺩ ﺍﻟﻔﻘﺮﻱ‪،‬ﻭﺍﳉﻨﲔ ﺑﻌﻈـﺎﻡ ﺍﳊـﻮﺽ‪،‬ﻭﺃﺧﻄﺮ ﻣﻌﻤـﻞ‬
‫ﺑﺎﳉــﺴﻢ ﻣﻌﺎﻣــﻞ ﻛﺮﻳــﺎﺕ ﺍﻟــﺪﻡ ﺍﳊﻤــﺮﺍﺀ ﻭﺳــﻂ ﺍﻟﻌﻈــﺎﻡ‪،‬ﺍﻷﺟﻬﺰﺓ‬
‫ﺍﳋﻄﲑﺓ‪،‬ﺍﻟﻘﻠﺐ‪،‬ﺍﻟﻌﲔ‪،‬ﺍﻟﺪﻣﺎﻍ‪،‬ﺍﻟﻨﺨﺎﻉ ﺍﻟﺸﻮﻛﻲ‪،‬ﺍﳉﻨﲔ‪،‬ﻣﻌﺎﻣﻞ ﻛﺮﻳﺎﺕ ﺍﻟﺪﻡ ﺍﳊﻤﺮﺍﺀ‪،‬ﺃﺧﻄـﺮ‬
‫ﺍﻷﺟﻬﺰﺓ ﰲ ﺃﻣﺎﻛﻦ ﺣﺼﻴﻨﺔ‪،‬ﺻﻨﻊ ﻣﻦ ؟‪،‬ﺗﻘﺪﻳﺮ ﻣﻦ ؟‪.‬‬

‫‪٣٣٠‬‬
‫ﻚ ﺍﱠﻟﺬِﻱ ‪‬ﺧﹶﻠ ‪‬ﻖ *‪،‬ﻗﺮﺍﺀﺓ ﺍﻟﺒﺤﺚ ﻭﺍﻹﳝﺎﻥ‪ *،‬ﺧﹶﻠ ‪‬ﻖ ﺍﹾﻟِﺈ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ِﻣ ‪‬ﻦ ‪‬ﻋﹶﻠ ٍﻖ *‪ *،‬ﺍﻗﹾـ ‪‬ﺮﹾﺃ‬
‫* ﺍ ﹾﻗ ‪‬ﺮﹾﺃ ﺑِﺎ ‪‬ﺳ ِﻢ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻚ ﺍﹾﻟﹶﺄ ﹾﻛ ‪‬ﺮ ‪‬ﻡ * ﻗﺮﺍﺀﺓ ﺍﻟﺸﻜﺮ ﻭﺍﻟﻌﺮﻓﺎﻥ ‪.‬‬
‫‪‬ﻭ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫‪ ٣‬ـ ﻗﺮﺍﺀﺓ ﺍﻟﻮﺣﻲ ﻭﺍﻹﺫﻋﺎﻥ ‪:‬‬
‫* ﺍﱠﻟﺬِﻱ ‪‬ﻋﱠﻠ ‪‬ﻢ ﺑِﺎﹾﻟ ﹶﻘﹶﻠ ِﻢ * ‪‬ﻋﱠﻠ ‪‬ﻢ ﺍﹾﻟِﺈ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ * ‪ ).‬ﺳﻮﺭﺓ ﺍﻟﻌﻠﻖ ( ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﻮﺣﻲ‪،‬ﻗﺮﺍﺀﺓ ﺍﻟﻮﺣﻲ ﻭﺍﻹﺫﻋﺎﻥ‪،‬ﻛﻢ ﻗﺮﺍﺀﺓ ﻋﻨﺪﻧﺎ ؟ ﺛﻼﺛﺔ‪،‬ﻗﺮﺍﺀﺓ ﺍﻟﺒﺤﺚ ﻭﺍﻹﳝـﺎﻥ‪،‬ﻗﺮﺍﺀﺓ‬
‫ﺍﻟﺸﻜﺮ ﻭﺍﻟﻌﺮﻓﺎﻥ‪،‬ﻗﺮﺍﺀﺓ ﺍﻟﻮﺣﻲ ﻭﺍﻹﺫﻋﺎﻥ‪،‬ﺃﻱ ﺷﻲﺀ ﻋﺠﺰ ﻓﻜﺮﻙ ﻋﻦ ﺇﺩﺭﺍﻛـﻪ ﺃﺧـﱪﻙ ﺍﷲ‬
‫ﺑﻪ‪،‬ﺃﺧﱪﻙ ﺃﻥ ﺍﷲ ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪،‬ﺃﺧﱪﻙ‪ِ *:‬ﺇ ﱠﻥ ﺍﹾﻟِﺈ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ‪‬ﺧِﻠ ‪‬ﻖ ‪‬ﻫﻠﹸﻮﻋﹰﺎ *ِﺇﺫﹶﺍ‬
‫ﲔ *) ﺳﻮﺭﺓ ﺍﳌﻌﺎﺭﺝ ( ‪.‬‬
‫ﺼﱢﻠ ‪‬‬
‫ﺨ‪‬ﻴ ‪‬ﺮ ‪‬ﻣﻨ‪‬ﻮﻋﹰﺎ ِﺇﻟﱠﺎ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺴ ‪‬ﻪ ﺍﹾﻟ ‪‬‬
‫ﺸ ‪‬ﺮ ‪‬ﺟﺰ‪‬ﻭﻋﹰﺎ * ‪‬ﻭِﺇﺫﹶﺍ ‪‬ﻣ ‪‬‬
‫ﺴ ‪‬ﻪ ﺍﻟ ‪‬‬
‫‪‬ﻣ ‪‬‬
‫ﺃﺧﱪﻙ ﺃﻧﻪ ﺧﻠﻘﻚ ﳉﻨﺔ ﻋﺮﺿﻬﺎ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪،‬ﺃﺧﱪﻙ ﺃﻥ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺩﺍﺭ ﺍﻟﺘـﻮﺍﺀ‪،‬ﺩﺍﺭ‬
‫ﻓﺎﻧﻴﺔ‪،‬ﺣﻴﺎﺓ ﺩﻧﻴﺎ ﻭﻟﻴﺴﺖ ﻋﻠﻴﺎ‪،‬ﻛﻞ ﺷﻲﺀ ﻋﺠﺰ ﻋﻘﻠﻚ ﻋﻦ ﺇﺩﺭﺍﻛﻪ ﺃﺧﱪﻙ ﺍﷲ ﺑﻪ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺜﺎﻟﺜﺔ‬
‫ﻣﺎ ﻫﻲ ؟ ﻗﺮﺍﺀﺓ ﺍﻟﻮﺣﻲ ﻭﺍﻹﺫﻋﺎﻥ ‪.‬‬
‫ﻓﻬﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺃﻭﻝ ﺳﻮﺭﺓ ﻧﺰﻟﺖ‪،‬ﻭﺃﻭﻝ ﺁﻳﺔ‪،‬ﻭﻓﻴﻬﺎ ﺃﻭﻝ ﻛﻠﻤﺔ ﺍﻗﺮﺃ‪،‬ﻗﺮﺍﺀﺓ ﺍﻟﺒﺤﺚ ﻭﺍﻹﳝﺎﻥ‪،‬ﻧﻮﻉ‬
‫ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ‪،‬ﻗﺮﺍﺀﺓ ﺍﻟﺸﻜﺮ ﻭﺍﻟﻌﺮﻓﺎﻥ‪،‬ﺍﻟﺘﻔﻜﺮ ﺑﺎﻟﻨﻌﻢ‪،‬ﻗﺮﺍﺀﺓ ﺍﻟـﻮﺣﻲ ﻭﺍﻹﺫﻋـﺎﻥ‪،‬ﻗﺮﺍﺀﺓ ﺍﻟﻘـﺮﺁﻥ‬
‫ﻭﺍﻟﺴﻨ‪‬ﺔ‪،‬ﺍﻟﻘﺮﺁﻥ ﻓﻴﻪ ﻛﻠﻴﺎﺕ‪،‬ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ ﺟﺰﺋﻴﺎﺕ‪،‬ﺃﻧﺖ ﺑﲔ ﺍﻟﺘﻔﻜـﺮ ﰲ ﺧﻠـﻖ ﺍﻟـﺴﻤﺎﻭﺍﺕ‬
‫ﻭﺍﻷﺭﺽ‪،‬ﻭﺍﻟﺘﻔﻜﺮ ﰲ ﻧﻌﻢ ﺍﷲ‪،‬ﻭﺑﲔ ﺗﺪﺑﺮ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪،‬ﻭﺃﺣﺎﺩﻳﺚ ﺍﳌﺼﻄﻔﻰ ﻋﻠﻴـﻪ ﺃ ﹼﰎ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺘﺴﻠﻴﻢ‪،‬ﺛﻼﺛﺔ ﻗﺮﺍﺀﺍﺕ‪،‬ﻗﺮﺍﺀﺓ ﲝﺚ ﻭﺇﳝﺎﻥ ﺑﺎﻟﻜﻮﻥ‪،‬ﻗﺮﺍﺀﺓ ﺷﻜﺮ ﻭﻋﺮﻓﺎﻥ ﺑﺎﻟﻨﻌﻢ‪،‬ﻗﺮﺍﺀﺓ‬
‫ﻭﺣﻲ ﻭﺍﻹﺫﻋﺎﻥ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ‪.‬‬
‫‪ ٤‬ـ ﻗﺮﺍﺀﺓ ﺍﻟﻌﺪﻭﺍﻥ ﻭﺍﻟﻄﻐﻴﺎﻥ ‪:‬‬
‫ﻟﻜﻦ ﺍﻟﻌﺎﱂ ﺍﻟﻴﻮﻡ ﻳﺌﻦ ﻣﻦ ﻗﺮﺍﺀﺓ ﺭﺍﺑﻌﺔ * ﹶﻛﻠﱠﺎ ِﺇ ﱠﻥ ﺍﹾﻟِﺈ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ﹶﻟ‪‬ﻴ ﹾﻄ ‪‬ﻐﻰ * ﹶﺃ ﹾﻥ ‪‬ﺭ َﺁ ‪‬ﻩ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐﻨ‪‬ﻰ * ) ﺳﻮﺭﺓ‬
‫ﺍﻟﻌﻠﻖ ( ‪.‬‬
‫ﻳﺘﻘﻮﻯ ﺍﻹﻧﺴﺎﻥ‪،‬ﳛﻤﻞ ﺷﻬﺎﺩﺍﺕ ﻋﻠﻴﺎ‪،‬ﳜﺘﺮﻉ ﺃﺳﻠﺤﺔ ﻓﺘﺎﻛـﺔ ﺗـﺪﻣﺮ ﺍﻟﺒـﺸﺮﻳﺔ‪،‬ﺗﻘﻮﻯ ﺃﻣـﺔ‬
‫ﺑﺄﺳﻠﺤﺘﻬﺎ‪،‬ﺗﻔﺮﺽ ﺛﻘﺎﻓﺘﻬﺎ ﻭﺇﺑﺎﺣﻴﺘﻬﺎ ﻋﻠﻰ ﺑﻘﻴﺔ ﺍﻷﻣﻢ‪،‬ﻟﺬﻟﻚ ﺍﻟﻌﻠﻢ ﺃﺣﻴﺎﻧﹰﺎ ﻳﺄﺧﺬ ﻣﺴﺎﺭﹰﺍ ﺧﻄﲑﹰﺍ‬
‫ﺟﺪﹰﺍ ‪.‬‬
‫ﻓﻬﻞ ﺍﳌﺴﻠﻤﻮﻥ ﲝﺎﺟﺔ ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺍﻟﺮﺍﺑﻊ ؟‬
‫‪٣٣١‬‬
‫ﻧﻌﻢ ﲝﺎﺟﺔ ﺇﱃ‪ *:‬ﻭﺃﹶ ِﻋﺪ‪‬ﻭﺍ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄ ‪‬ﻌ‪‬ﺘ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹸﻗ ‪‬ﻮ ٍﺓ *} ‪‬ﻭﹶﺃ ِﻋﺪ‪‬ﻭﹾﺍ ﹶﻟﻬ‪‬ﻢ ﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄ ‪‬ﻌﺘ‪‬ﻢ ﻣ‪‬ـﻦ ﻗﹸـ ‪‬ﻮ ٍﺓ‬
‫ﺨ‪‬ﻴ ِﻞ ‪‬ﺗ ‪‬ﺮ ِﻫﺒ‪‬ﻮﻥﹶ ِﺑ ِﻪ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭ ﺍﻟﹼﻠ ِﻪ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭ ﹸﻛ ‪‬ﻢ ﻭ‪‬ﺁ ‪‬ﺧﺮِﻳ ‪‬ﻦ ﻣِﻦ ﺩ‪‬ﻭِﻧ ِﻬ ‪‬ﻢ ﹶﻻ ‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ـﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺍﻟﻠﹼـ ‪‬ﻪ‬
‫ﻁ ﺍﹾﻟ ‪‬‬
‫‪‬ﻭﻣِﻦ ‪‬ﺭﺑ‪‬ﺎ ِ‬
‫ﻑ ِﺇﹶﻟ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻭﺃﹶﻧ‪‬ﺘ ‪‬ﻢ ﹶﻻ ‪‬ﺗ ﹾﻈﹶﻠﻤ‪‬ﻮ ﹶﻥ{ )‪ (٦٠‬ﺳـﻮﺭﺓ‬ ‫‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻤ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﻣﺎ ﺗ‪‬ﻨ ِﻔﻘﹸﻮﹾﺍ ﻣِﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﹼﻠ ِﻪ ‪‬ﻳ ‪‬ﻮ ‪‬‬
‫ﺍﻷﻧﻔﺎﻝ‬
‫ﲝﺎﺟﺔ ﳍﺬﺍ ﺍﻟﻌﻠﻢ ﺍﻟﺮﺍﺑﻊ ﻻ ﻣﻦ ﺃﺟﻞ ﺍﻟﻌﺪﻭﺍﻥ‪،‬ﺑﻞ ﻣﻦ ﺃﺟﻞ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﻟﻨﻔﺲ ﻭﲪﺎﻳﺔ ﺍﻟـﺪﻳﻦ‬
‫ﻭﻧﺸﺮﻩ ﰲ ﺍﻷﺭﺽ ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﺟﻬﺎﺩ ﺍﻟﻨﻔﺲ ﻭﺍﳍﻮﻯ‪،‬ﻫﺬﺍ ﺍﳉﻬﺎﺩ ﺍﻷﺳﺎﺳﻲ‪،‬ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻷﺳﺎﺳـﻲ‪،‬ﻭﻫﻨﺎﻙ ﺟﻬـﺎﺩ‬
‫ﺩﻋﻮﻱ ‪ *:‬ﻭﺟ‪‬ﺎ ِﻫ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ِﺑ ِﻪ ِﺟﻬ‪‬ﺎﺩﹰﺍ ﹶﻛﺒِﲑﹰﺍ *) ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ ( ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﺟﻬﺎﺩ ﺑﻨﺎﺋﻲ * ‪‬ﻭﺃﹶ ِﻋﺪ‪‬ﻭﺍ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄ ‪‬ﻌ‪‬ﺘ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹸﻗ ‪‬ﻮ ٍﺓ *‪،‬ﻭﺍﳊﻘﻴﻘﺔ ﺍﳌﺆﳌﺔ ﺃ‪‬ﻢ ﺃﻋﺪﻭﺍ ﻟﻨﺎ ﻭﱂ‬
‫ـﺘﻘﺮﺍﺭ‪،‬ﻭﺍﻟﺮﺧﺎﺀ‬
‫ـﻦ ﺍﻻﺳــ‬ ‫ـﺘﻔﺎﺩﻭﺍ ﻣــ‬ ‫ـﺒﻘﺖ ﺍﺳــ‬ ‫ـﺎﻡ ﺳــ‬ ‫ـﺌﱵ ﻋــ‬ ‫ﻧﻌــﺪ ﳍﻢ‪،‬ﳌــ‬
‫ﺍﻻﻗﺘﺼﺎﺩﻱ‪،‬ﻭﺻﻨﻌﻮﺍ‪،‬ﻭﺗﻔﻮﻗﻮﺍ‪،‬ﻭﺍﺧﺘﺮﻋﻮﺍ ﺃﺳﻠﺤﺔ ﺳﻴﻄﺮﻭﺍ ‪‬ﺎ ﻋﻠﻰ ﺍﻟﻌﺎﱂ‪،‬ﻭﺑﻌﺪﻫﺎ ﻓﺮﺿﻮﺍ ﻋﻠﻴﻨﺎ‬
‫ﺛﻘﺎﻓﺘﻬﻢ ﻫﺬﻩ ﺍﻟﺼﺤﻮﻥ ﺛﻘﺎﻓﺘﻬﻢ‪،‬ﻭﺇﺑﺎﺣﻴﺘﻬﻢ‪،‬ﻭﺗﻔﻠﺘﻬﻢ ‪.‬‬
‫ﻓﺎﻹﻧﺴﺎﻥ ﺇﺫﺍ ﻗﻮﻱ ﻳﺴﺘﻐﲏ ﻋﻦ ﺍﷲ ﲝﻤﻘﻪ‪،‬ﻭﻳﻐﻴﺐ ﻋﻨﻪ ﺃﻧﻪ ﰲ ﻗﺒﻀﺔ ﺍﷲ ﺩﺍﺋﻤﹰﺎ ‪،‬ﻫـﺬﻩ ﺍﻷﻣـﻢ‬
‫ﺍﻟﻘﻮﻳﺔ ﺍﻟﱵ ﺍﺳﺘﻐﻨﺖ‪،‬ﻓﻄﻐﺖ‪،‬ﻭﺑﻐﺖ‪،‬ﻣﻦ ﳝﺜﻠﻬﺎ ؟ ﳝﺜﻠﻬﺎ ﻗﻮﻡ ﻋﺎﺩ‪،‬ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﻣﺜـﺎﻝ ﻟﻸﻣـﻢ‬
‫ﺍﻟﻄﺎﻏﻴﺔ ﺍﻟﱵ ﺍﺳﺘﺨﺪﻣﺖ ﺍﻟﻘﺮﺍﺀﺓ ﻟﻠﻌﺪﻭﺍﻥ ﻭﺍﻟﻄﻐﻴﺎﻥ‪،‬ﻗﻮﻡ ﻋﺎﺩ ﻗﺎﻝ ﺍﷲ ﻋﻨﻬﻢ ﺇ‪‬ﻢ ﻣﺘﻔﻮﻗﻮﻥ ﰲ‬
‫ﺨﹶﻠ ‪‬ﻖ ِﻣﹾﺜﹸﻠﻬ‪‬ﺎ ﻓِﻲ‬
‫ﺕ ﺍﹾﻟ ِﻌﻤ‪‬ﺎ ِﺩ * ﺍﱠﻟﺘِﻲ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﻚ ِﺑﻌ‪‬ﺎ ٍﺩ * ِﺇ ‪‬ﺭ ‪‬ﻡ ﺫﹶﺍ ِ‬
‫ﻒ ﹶﻓ ‪‬ﻌ ﹶﻞ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻛﻞ ﺍ‪‬ﺎﻻﺕ ‪ *:‬ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ﹶﻛ‪‬ﻴ ‪‬‬
‫ﺍﹾﻟِﺒﻠﹶﺎ ِﺩ * ‪ ).‬ﺳﻮﺭﺓ ﺍﻟﻔﺠﺮ ( ‪.‬‬
‫ﺗﻔﻮﻗﻮﺍ ﰲ ﺷﱴ ﺍ‪‬ﺎﻻﺕ‪،‬ﻭﺗﻔﻮﻗﻮﺍ ﰲ ﺍﻟﻌﻤﺮﺍﻥ‪ *:‬ﹶﺃ‪‬ﺗ‪‬ﺒﻨ‪‬ﻮ ﹶﻥ ِﺑ ﹸﻜ ﱢﻞ ﺭِﻳ ٍﻊ َﺁ‪‬ﻳ ﹰﺔ ‪‬ﺗ ‪‬ﻌ‪‬ﺒﺜﹸـﻮ ﹶﻥ * ‪‬ﻭ‪‬ﺗ‪‬ﺘﺨِـﺬﹸﻭ ﹶﻥ‬
‫ﺸ‪‬ﺘ ‪‬ﻢ ‪‬ﺟﺒ‪‬ﺎﺭِﻳ ‪‬ﻦ * ‪ ).‬ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ ( ‪.‬‬
‫ﺸ‪‬ﺘ ‪‬ﻢ ‪‬ﺑ ﹶﻄ ‪‬‬
‫ﺨﹸﻠﺪ‪‬ﻭ ﹶﻥ * ‪‬ﻭِﺇﺫﹶﺍ ‪‬ﺑ ﹶﻄ ‪‬‬
‫‪‬ﻣﺼ‪‬ﺎِﻧ ‪‬ﻊ ﹶﻟ ‪‬ﻌﱠﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ‪‬‬
‫ﺗﻔﻮﻕ ﺣﻀﺎﺭﻱ‪،‬ﺑﻨﺎﺋﻲ‪،‬ﻋﻤﺮﺍﱐ‪،‬ﺗﻔﻮﻕ ﺻﻨﺎﻋﻲ‪،‬ﺗﻔﻮﻕ ﻋﺴﻜﺮﻱ‪،‬ﻭﺗﻔﻮﻕ ﻋﻠﻤـﻲ‪ *:‬ﻭﻛﹶـﺎﻧ‪‬ﻮﺍ‬
‫ﺼﺮِﻳ ‪‬ﻦ * ‪ ).‬ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ ( ‪.‬‬ ‫ﺴ‪‬ﺘ‪‬ﺒ ِ‬ ‫‪‬ﻣ ‪‬‬
‫ﺨﹶﻠ ‪‬ﻖ ِﻣﹾﺜﹸﻠﻬ‪‬ﺎ ﻓِﻲ ﺍﹾﻟِﺒﻠﹶﺎ ِﺩ *‪،‬ﻭﻣﻊ ﺍﻟﺘﻔﻮﻕ ﺍﻟﻐﻄﺮﺳﺔ ﻭﺍﻟﻜﱪ‪،‬ﻭﺍﻻﺳﺘﻌﻼﺀ‬ ‫ﺃﺭﺑﻊ ﺃﻧﻮﺍﻉ ﺑﺎﻟﺘﻔﻮﻕ‪ *،‬ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﻭﺍﻟﺪﻟﻴﻞ‪ *:‬ﻭﻗﹶﺎﻟﹸﻮﺍ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ِﻣﻨ‪‬ﺎ ﹸﻗ ‪‬ﻮ ﹰﺓ * ‪ ).‬ﺳﻮﺭﺓ ﻓﺼﻠﺖ ﺍﻵﻳﺔ‪. ( ١٥:‬‬

‫‪٣٣٢‬‬
‫ﺗﻔﻮﻕ ﻋﻤﺮﺍﱐ‪،‬ﺻﻨﺎﻋﻲ‪،‬ﻋﺴﻜﺮﻱ‪،‬ﻋﻠﻤﻲ‪،‬ﻭﻏﻄﺮﺳﺔ‪ *،‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ِﻣﻨ‪‬ﺎ ﹸﻗ ‪‬ﻮ ﹰﺓ * ﻭﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﺩﻗﻘﻮﺍ‬
‫ﺍﻵﻥ‪:‬ﻣﺎ ﺃﻫﻠﻚ ﺍﷲ ﻗﻮﻡ ﺇﻻ ﺫﻛﺮ ﺃﻧﻪ ﺃﻫﻠﻚ ﻣﻦ ﻫﻮ ﺃﺷﺪ ﻣﻨﻬﻢ ﻗﻮﺓ‪،‬ﺇﻻ ﻗـﻮﻡ ﻋـﺎﺩ ﺣﻴﻨﻤـﺎ‬
‫ﺃﻫﻠﻜﻬﻢ ﻗﺎﻝ‪ *:‬ﹶﺃ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮﻭ‪‬ﺍ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﱠﻟﺬِﻱ ‪‬ﺧﹶﻠ ﹶﻘ ‪‬ﻬ ‪‬ﻢ ‪‬ﻫ ‪‬ﻮ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹸﻗ ‪‬ﻮ ﹰﺓ * ‪ ).‬ﺳـﻮﺭﺓ ﻓـﺼﻠﺖ‬
‫ﺍﻵﻳﺔ‪. ( ١٥:‬‬
‫ﺃﻱ ﻣﺎ ﻛﺎﻥ ﻓﻮﻕ ﻋﺎﺩ ﺇﻻ ﺍﷲ‪،‬ﻣﺎﺫﺍ ﻓﻌﻠﺖ ﻋﺎﺩ ؟ ﻗﺎﻝ‪:‬ﻃﻐﺖ ﰲ ﺍﻟﺒﻼﺩ‪،‬ﻣـﺎ ﻗـﺎﻝ ﻃﻐـﺖ ﰲ‬
‫ﺑﻠﺪﻫﺎ‪،‬ﻃﻐﺖ ﰲ ﺍﻟﺒﻼﺩ‪،‬ﻃﻐﻴﺎﻥ ﴰﻮﱄ ‪.‬‬
‫ﺃﺣﻴﺎﻧﹰﺎ ﺗﻜﻮﻥ ﺃﻃﻤﺎﻉ ﺍﻟﺪﻭﻝ ﺍﻟﻌﻈﻤـﻰ ﻻ ﰲ ﺑﻼﺩﻫـﺎ ﰲ ﻛـﻞ ﺍﻟﺒﻼﺩ‪،‬ﻳﺘـﺪﺧﻠﻮﻥ ﺑﻜـﻞ‬
‫ﺑﻠﺪ‪،‬ﻳﻔﺮﺿﻮﻥ ﺇﺭﺍﺩ‪‬ﻢ ﻋﻠﻰ ﻛﻞ ﺷﻌﺐ ‪.‬‬
‫* ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻃ ‪‬ﻐﻮ‪‬ﺍ ﻓِﻲ ﺍﹾﻟِﺒﻠﹶﺎ ِﺩ * ‪ ).‬ﺳﻮﺭﺓ ﺍﻟﻔﺠﺮ ( ‪.‬ﺑﺎﻟﻘﺼﻒ ﻭﺍﻷﺳﻠﺤﺔ ﺍﳌﺪﻣﺮﺓ ‪.‬‬
‫* ﹶﻓﹶﺄ ﹾﻛﹶﺜﺮ‪‬ﻭﺍ ﻓِﻴﻬ‪‬ﺎ ﺍﹾﻟ ﹶﻔﺴ‪‬ﺎ ‪‬ﺩ * ‪ ).‬ﺳﻮﺭﺓ ﺍﻟﻔﺠﺮ ( ‪.‬ﺑﺎﻷﻓﻼﻡ‪،‬ﺍﻟﻄﻐﻴﺎﻥ ﺑﺎﻟﻘﺼﻒ‪،‬ﻭﺍﻹﻓﺴﺎﺩ ﺑﺎﻷﻓﻼﻡ ‪.‬‬
‫ﻚ ﹶﻟﺒِﺎﹾﻟ ِﻤ ‪‬ﺮﺻ‪‬ﺎ ِﺩ * ‪ ).‬ﺳﻮﺭﺓ ﺍﻟﻔﺠﺮ ( ‪.‬‬
‫ﺏ * ِﺇ ﱠﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻁ ‪‬ﻋﺬﹶﺍ ٍ‬
‫ﻚ ‪‬ﺳ ‪‬ﻮ ﹶ‬
‫ﺐ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺼ ‪‬‬
‫* ﹶﻓ ‪‬‬
‫ﲟﺎﺫﺍ ﺃﻫﻠﻜﻬﻢ ؟‬
‫ﺻ ٍﺮ ﻋ‪‬ﺎِﺗ‪‬ﻴ ٍﺔ * ‪‬ﺳﺨ‪ ‬ﺮﻫ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﺳ‪‬ﺒ ‪‬ﻊ ﹶﻟﻴ‪‬ﺎ ٍﻝ ‪‬ﻭﹶﺛﻤ‪‬ﺎِﻧ‪‬ﻴ ﹶﺔ ﹶﺃﻳ‪‬ﺎ ٍﻡ ‪‬ﺣﺴ‪‬ﻮﻣﹰﺎ ﹶﻓ‪‬ﺘﺮ‪‬ﻯ ﺍﹾﻟﻘﹶـ ‪‬ﻮ ‪‬ﻡ ﻓِﻴﻬ‪‬ـﺎ‬ ‫ﺻ ‪‬ﺮ ‪‬‬ ‫* ِﺑﺮِﻳ ٍﺢ ‪‬‬
‫ﺨ ٍﻞ ﺧ‪‬ﺎ ِﻭ‪‬ﻳ ٍﺔ * ‪ ).‬ﺳﻮﺭﺓ ﺍﻟﻔﺠﺮ ( ‪.‬‬ ‫ﺻ ‪‬ﺮﻋ‪‬ﻰ ﹶﻛﹶﺄ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻋﺠ‪‬ﺎ ‪‬ﺯ ‪‬ﻧ ‪‬‬‫‪‬‬
‫ﻚ ﻋ‪‬ﺎﺩﹰﺍ ﺍﹾﻟﺄﹸﻭﻟﹶﻰ * ‪ ).‬ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ ( ‪.‬‬ ‫ﻭﻗﺎﻝ ‪ *:‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﺃ ‪‬ﻫﹶﻠ ‪‬‬
‫ﻚ ﻋ‪‬ﺎﺩﹰﺍ ﺍﹾﻟﺄﹸﻭﻟﹶﻰ *‪،‬ﻳﻌﲏ ﰲ ﻋﺎﺩ ﺛﺎﻧﻴﺔ‪.‬‬ ‫ﻣﺎﺫﺍ ﻳﻔﻬﻢ ﻣﻦ ﻛﻠﻤﺔ ﺍﻷﻭﱃ ؟ * ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻪ ﹶﺃ ‪‬ﻫﹶﻠ ‪‬‬
‫ﻓﻨﺤﻦ ﳓﺘﺎﺝ ﺇﱃ ﺍﻟﺮﺍﺑﻌﺔ ﻟﻨﻜﻮﻥ ﺃﻗﻮﻳﺎﺀ‪،‬ﻟﻨﺮﺩﻉ‪ *،‬ﺗ ‪‬ﺮ ِﻫﺒ‪‬ﻮ ﹶﻥ ِﺑ ِﻪ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭ ﺍﻟﱠﻠ ِﻪ * ﺍﻟﺴﻼﺡ ﻣﻦ ﺃﺟﻞ ﺃﻻ‬
‫ﻧﺴﺘﺨﺪﻣﻪ‪،‬ﻗﺪ ﻻ ﻧﺴﺘﺨﺪﻣﻪ ﺃﺑﺪﹰﺍ‪،‬ﻭﻟﻜﻦ ﻧﺮﻳﺪ ﺳﻼﺣﹰﺎ ﻗﻮﻳﹰﺎ ﻋﻨﺪﻧﺎ ﻫﺬﺍ ﳚﻌﻞ ﺍﻟﻄـﺮﻑ ﺍﻵﺧـﺮ‬
‫ﻳﻬﺎﺑﻨﺎ‪،‬ﺗﻮﺟﻴﻪ ﻗﺮﺃﱐ ‪.‬‬
‫ﻟﺬﻟﻚ ﺍﳌﺴﻠﻤﻮﻥ ﻟﻦ ﻳﻨﺘﺼﺮﻭﺍ ﺇﻻ ﺇﺫﺍ ﻗﺪﻣﻮﺍ ﷲ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺼﺮ‪،‬ﺃﺳﺒﺎﺏ ﺍﻟﻨﺼﺮ ﺇﳝﺎﻥ ﺑﺎﷲ ﳛﻤﻠﻚ‬
‫ﻋﻠﻰ ﻃﺎﻋﺘﻪ‪،‬ﻭﺇﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ‪،‬ﻳﺮﺩﻋﻚ ﺃﻥ ﺗـﺆﺫﻱ ﳐﻠﻮﻗﹰﺎ‪،‬ﻭﺇﻋـﺪﺍﺩ ﺍﻟﻌـﺪﺓ ﺍﳌﺘﺎﺣـﺔ ﻻ‬
‫ﺍﳌﻜﺎﻓﺌﺔ‪،‬ﺍﻟﺪﻟﻴﻞ‪ *:‬ﻭﹶﺃ ِﻋﺪ‪‬ﻭﺍ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄ ‪‬ﻌ‪‬ﺘ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹸﻗ ‪‬ﻮ ٍﺓ * ‪.‬‬
‫ﺴ‪‬ﺘﻮِﻱ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ * ‪ ).‬ﺳﻮﺭﺓ ﺍﻟﺰﻣـﺮ‬
‫ﻓﺎﻟﻌﻠﻢ ﻗﻴﻤﺔ ﻛﺒﲑﺓ ﺟﺪﹰﺍ ‪ *:‬ﻫ ﹾﻞ ‪‬ﻳ ‪‬‬
‫ﺍﻵﻳﺔ‪. ( ٩:‬‬
‫‪٣٣٣‬‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻋﺘﻤﺪ ﻗﻴﻢ ﻣﺮﺟﺤﺔ‪،‬ﺍﻟﻨﺎﺱ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻳﺮﺟﺢ ﺑﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ ﺑﺎﳌﺎﻝ ﺃﺣﻴﺎﻧﹰﺎ‪،‬ﻫـﺬﺍ‬
‫ﻏﲏ‪،‬ﺃﺣﻴﺎﻧﹰﺎ ﺑﺎﳉﻤﺎﻝ‪،‬ﻭﺳﻴﻢ‪،‬ﺃﺣﻴﺎﻧﹰﺎ ﲟﻨﺼﺐ ﺭﻓﻴﻊ‪،‬ﺃﺣﻴﺎﻧـﹰﺎ ﺑﺎﻟﻘﻮﺓ‪،‬ﺃﺣﻴﺎﻧـﹰﺎ ﺑﺎﻟﻮﺟﺎﻫـﺔ‪،‬ﺃﺣﻴﺎﻧﹰﺎ‬
‫ﺑﺎﻟﻨﺴﺐ‪،‬ﺍﻋﺘﻤﺪ ﺍﻟﻨﺎﺱ ﻗﻴﻤﹰﺎ ﻋﺪﻳﺪﺓ ﻟﻠﺘﺮﺟﻴﺢ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪،‬ﻟﻜﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ ﻗﺮﺁﻧﻪ ﺍﻟﻜـﺮﱘ‬
‫ﺑﲔ ﺩﻓﺘﻴﻪ ﻣﺎ ﺍﻟﻘﻴﻢ ﺍﻟﱵ ﺍﻋﺘﻤﺪﻫﺎ ؟ ﺍﻋﺘﻤﺪ ﻗﻴﻤﺔ ﺍﻟﻌﻠﻢ‪،‬ﻭﻗﻴﻤﺔ ﺍﻟﻌﻤﻞ‪،‬ﻟﻴﺲ ﻏﲑ ‪.‬‬
‫ﺴ‪‬ﺘﻮِﻱ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻟﹶﺎ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ *‪،‬ﻭﻗﻴﻤﺔ ﺍﻟﻌﻤﻞ ‪*:‬‬
‫ﻗﻴﻤﺔ ﺍﻟﻌﻠﻢ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ *:‬ﻫ ﹾﻞ ‪‬ﻳ ‪‬‬
‫ﺕ ِﻣﻤ‪‬ﺎ ‪‬ﻋ ِﻤﻠﹸﻮﺍ * ‪ ).‬ﺳﻮﺭﺓ ﺍﻷﺣﻘﺎﻑ ﺍﻵﻳﺔ‪. ( ١٩:‬‬ ‫‪‬ﻭِﻟ ﹸﻜ ﱟﻞ ‪‬ﺩ ‪‬ﺭﺟ‪‬ﺎ ‪‬‬
‫ﻭﺃﻳﺔ ﺃﻣﺔ ﺗﺮﻳﺪ ﺃﻥ ﺗﻨﻬﺾ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻌﺘﻤﺪ ﻗﻴﻤﺘﲔ ﺍﺛﻨﺘﲔ ﻻ ﺛﺎﻟﺚ ﳍﻤﺎ‪،‬ﻳﻨﺒﻐﻲ ﺃﻥ ﳛﺘـﺮﻡ ﻣـﻦ‬
‫ﻳﻄﻠﺐ ﺍﻟﻌﻠﻢ‪،‬ﻭﺃﻥ ﳛﺘﺮﻡ ﺃﻳﻀﹰﺎ ﻣﻦ ﻳﻌﻤﻞ ‪.‬‬
‫ﻓﻘﻀﻴﺔ ﺍﻟﻌﻠﻢ ﻗﻀﻴﺔ ﻭﺍﺳﻌﺔ ﺟﺪﹰﺍ‪،‬ﻭﻻﺑ ‪‬ﺪ ﻣﻦ ﺃﻥ ﻧﻌﺘﻤﺪﻩ ﻛﻄﺮﻳﻖ ﻟﻨﻬﻀﺘﻨﺎ ﻭﻗﻮﺗﻨﺎ ‪.‬‬
‫ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺍﻷﻳﻮﰊ ﺭﲪﻪ ﺍﷲ ﺣﻴﻨﻤﺎ ﻭﺍﺟﻪ ﺃﻭﺭﺑﺎ ﺑﺄﻛﻤﻠﻬﺎ ﻭﺍﺟﻬﻬﺎ ﺑﺸﺒﺎﺏ ﻣﺘﻌﻠﻤﲔ‪،‬ﻓﻠﺬﻟﻚ‬
‫ﺃﻣﻀﻰ ﺳﻨﻮﺍﺕ ﻃﻮﻳﻠﺔ ﰲ ﺗﺄﺳﻴﺲ ﺍﳌﺪﺍﺭﺱ‪،‬ﻭﰲ ﺍﻟﺼﺎﳊﻴﺔ ﺷﺎﺭﻉ ﺍﲰﻪ ﺍﳌﺪﺍﺭﺱ ﻫﺬﺍ ﻣﻦ ﻧﺘﺎﺋﺞ‬
‫ﻋﻤﻞ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺍﻷﻳﻮﰊ ‪.‬‬
‫ﻓﺎﻟﻨﺎﺱ ﺍﻋﺘﻤﺪﻭﺍ ﻗﻴﻤﹰﺎ ﻋﺪﻳﺪﺓ ﻟﻠﺘﺮﺟﻴﺢ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪،‬ﻟﻜﻦ ﺍﷲ ﺟ ﹼﻞ ﺟﻼﻟﻪ ﰲ ﻗﺮﺁﻧﻪ ﺍﻟﻜﺮﱘ ﻫﻨﺎﻙ‬
‫ﻗﻴﻤﺘﺎﻥ ﻟﻠﺘﺮﺟﻴﺢ ﺑﲔ ﺧﻠﻘﻪ ﻗﻴﻤﺔ ﺍﻟﻌﻠﻢ‪،‬ﻭﻗﻴﻤﺔ ﺍﻟﻌﻤﻞ ‪.‬‬
‫ﻭﳓﻦ ﰲ ﺗﺮﺑﻴﺔ ﺃﻭﻻﺩﻧﺎ ﺣﻴﻨﻤﺎ ﻧﻜﺮﻡ ﺍﻻﺑﻦ ﺍﳌﺘﻔﻮﻕ‪،‬ﺣﻴﻨﻤﺎ ﻧﺸﺠﻌﻪ‪،‬ﺣﻴﻨﻤﺎ ﻧﻜﺎﻓﺌﻪ‪،‬ﺣﻴﻨﻤﺎ ﻧﺴﺄﻟﻪ‬
‫ﻣﺎﺫﺍ ﺗﻌﻠﻤﺖ ﺍﻟﻴﻮﻡ ؟ ﻫﻨﺎﻙ ﺃﺳﺮ ﻛﺜﲑﺓ ﰲ ﻟﻘﺎﺀ ﻳﻮﻣﻲ ﺑـﲔ ﺍﻷﺏ ﻭﺍﻷﻡ ﻭﺍﻷﻭﻻﺩ ﻭﺍﳊـﺪﻳﺚ‬
‫ﺍﻟﻠﻄﻴﻒ ﻣﺎﺫﺍ ﺗﻌﻠﻤﺖ ﺍﻟﻴﻮﻡ ﰲ ﺍﳌﺪﺭﺳﺔ ؟ ﻣﺎﺫﺍ ﻗﺎﻝ ﻟﻚ ﺍﻷﺳﺘﺎﺫ ؟ ﻛﻢ ﻣﺎﺩﺓ ﻋﻨﺪﻙ ﺍﻟﻴـﻮﻡ ؟‬
‫ﻼ ؟ ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﰲ ﺍﻟﺒﻴﺖ ﺣﻮﺍﺭ ﻋﻠﻤﻲ ﻳﻐﺪﻭ ﺍﻟﻌﻠـﻢ ﺫﺍ ﻗﻴﻤـﺔ ﰲ‬‫ﻣﺎﺫﺍ ﻓﻬﻤﺖ ﺑﺎﻟﻔﻴﺰﻳﺎﺀ ﻣﺜ ﹰ‬
‫ﺍﻟﺒﻴﺖ‪،‬ﺃﻣﺎ ﺣﻮﺍﺭ ﻳﻮﻣﻲ ﰲ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ‪،‬ﻭﺍﻷﺧﺒﺎﺭ ﺍﻟﻄﺮﻳﻔﺔ ﻭﺍﻟﻄﺮﻑ ﻣـﻦ ﺩﻭﻥ ﻣﻌﺎﳉـﺔ‬
‫ﻣﻮﺿﻮﻋﺎﺕ ﻋﻠﻤﻴﺔ ﻓﺎﻟﻄﻔﻞ ﻳﻨﺼﺮﻑ ﻋﻦ ﺍﻟﻌﻠﻢ‪،‬ﻭﻳﻨﺒﻐـﻲ ﺃﻥ ﻳﻜـﺮﻡ ﺍﻟﻄﻔـﻞ ﺇﺫﺍ ﺗﻔـﻮﻕ ﰲ‬
‫ﺩﺭﺍﺳﺘﻪ‪،‬ﻓﺎﻟﺘﺸﺠﻴﻊ ﻣﻬﻢ ﺟﺪﹰﺍ ‪.‬‬
‫ﻓﻤﺎ ﻣﻦ ﻃﺮﻳﻖ ﺇﱃ ﺍﻟﺘﻘﺪﻡ ﻭﺍﻟﻨﻬﻮﺽ ﺇﻻ ﺑﺎﻟﻌﻠﻢ‪،‬ﺇﺫﺍ ﺃﺭﺩﺕ ﺍﻟﺪﻧﻴﺎ ﻓﻌﻠﻴﻚ ﺑـﺎﻟﻌﻠﻢ‪،‬ﻭﺇﺫﺍ ﺃﺭﺩﺕ‬
‫ﺍﻵﺧﺮﺓ ﻓﻌﻠﻴﻚ ﺑﺎﻟﻌﻠﻢ‪،‬ﻭﺇﺫﺍ ﺃﺭﺩ‪‬ﻤﺎ ﻣﻌﹰﺎ ﻓﻌﻠﻴﻚ ﺑﺎﻟﻌﻠﻢ‪،‬ﻭﺍﻟﻌﻠﻢ ﻻ ﻳﻌﻄﻴﻚ ﺑﻌﻀﻪ ﺇﻻ ﺇﺫﺍ ﺃﻋﻄﻴﺘﻪ‬

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‫ﻛﻠﻚ‪،‬ﻓﺈﺫﺍ ﺃﻋﻄﻴﺘﻪ ﺑﻌﻀﻚ ﱂ ﻳﻌﻄﻚ ﺷﻴﺌﹰﺎ‪،‬ﻭﻳﻈﻞ ﺍﳌﺮﺀ ﻋﺎﳌﹰﺎ ﻣﺎ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪،‬ﻓﺈﺫﺍ ﻇ ‪‬ﻦ ﺃﻧﻪ ﻗـﺪ‬
‫ﻋﻠﻢ ﻓﻘﺪ ﺟﻬﻞ ‪.‬‬
‫ﻭﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﻳﺆﺛﺮ ﺍﻵﺧﺮﺓ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ ﻓﲑﲝﻬﻤﺎ ﻣﻌﹰﺎ‪،‬ﺑﻴﻨﻤﺎ ﺍﳉﺎﻫﻞ ﻳﺆﺛﺮ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﺍﻵﺧـﺮﺓ‬
‫‪٦٤٨‬‬
‫ﻓﻴﺨﺴﺮﳘﺎ ﻣﻌﹰﺎ ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﳔﻠﺺ ﺇﻟﻴﻪ ﺑﻌﺪ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﲝﻮﺙ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺃﻥ‪:‬‬
‫‪ -‬ﺍﻟﻮﺍﺟﺐ ﺍﻟﺘﻌﻠﻴﻤﻲ‪ -.‬ﻭﺍﻟﺘﻮﻋﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ‪ -.‬ﻭﺍﻟﺼﺤﺔ ﺍﻟﻌﻘﻠﻴﺔ‪.‬ﻫﻲ ﺃﺑﺮﺯ ﺍﳌﺴﺆﻭﻟﻴﺎﺕ ﰲ ﺗﺮﺑﻴﺔ‬
‫ﺍﻷﻭﻻﺩ ﺍﻟﻌﻘﻠﻴﺔ‪،‬ﻓﺈﻥ ﻗﺼ‪‬ﺮ ﺍﻵﺑﺎﺀ ﻭﺍﳌﺮﺑﻮﻥ ﻭﺍﳌﻌﻠﻤﻮﻥ ﰲ ﺍﻟﻘﻴﺎﻡ ‪‬ـﺬﻩ ﺍﻟﻮﺍﺟﺒـﺎﺕ‪،‬ﻭﻓﺮﻃﻮﺍ ﰲ‬
‫ﻫﺎﺗﻴﻚ ﺍﳌﺴﺆﻭﻟﻴﺎﺕ‪..‬ﻓﺈﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺳﻴﺤﺎﺳﺒﻬﻢ ﻋﻠﻰ ﺗﻘﺼﲑﻫﻢ‪،‬ﻭﻳـﺴﺄﳍﻢ ﻋـﻦ ﻧﺘـﺎﺋﺞ‬
‫ﺇﳘﺎﳍﻢ‪..‬ﻓﻴﺎ ﺧﺠﻠﻬﻢ ﻣﻦ ﺍﷲ ﺇﺫﺍ ﻭﻗﻊ ﻋﻠﻴﻬﻢ ﺍﳊﻖ ﻭﻛﺎﻧﻮﺍ ﻣﻦ ﺍﳌﻔﺮ‪‬ﻃﲔ‪.‬‬
‫ﻭﻳﺎ ﻭﻳﻠﻬﻢ ﻣﻦ ﻣﺸﻬﺪ ﻳﻮﻡ ﻋﻈﻴﻢ ﺇﺫﺍ ﻛﺎﻥ ﺟﻮﺍ‪‬ﻢ ﺃﻣﺎﻡ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ }:‬ﻭﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ِﺇﻧ‪‬ﺎ ﹶﺃ ﹶﻃ ‪‬ﻌﻨ‪‬ـﺎ‬
‫ﺏ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﻟ ‪‬ﻌﻨ‪‬ﺎ ﻛﹶـِﺒﲑ‪‬ﺍ‬‫ﺿ ‪‬ﻌ ﹶﻔ‪‬ﻴ ِﻦ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ِ‬
‫ﺴﺒِﻴﻠﹶﺎ )‪ (٦٧‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﺁِﺗ ِﻬ ‪‬ﻢ ِ‬
‫ﺿﻠﱡﻮﻧ‪‬ﺎ ﺍﻟ ‪‬‬
‫ﺳ‪‬ﺎ ‪‬ﺩ‪‬ﺗﻨ‪‬ﺎ ‪‬ﻭ ﹸﻛ‪‬ﺒﺮ‪‬ﺍ َﺀﻧ‪‬ﺎ ﹶﻓﹶﺄ ‪‬‬
‫)‪ { (٦٨‬ﺍﻷﺣﺰﺍﺏ‪.٦٨-٦٧:‬‬
‫ﻚ ﹶﺃ ‪‬ﻡ‬
‫ﻆ ﹶﺫﻟِـ ‪‬‬
‫ﻉ ‪‬ﻋﻤ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﺮﻋ‪‬ﺎ ‪‬ﻩ‪،‬ﹶﺃ ‪‬ﺣ ِﻔ ﹶ‬
‫ﺲ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ -  -‬ﻗﹶﺎ ﹶﻝ‪ِ ":‬ﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﺳ‪‬ﺎِﺋ ﹲﻞ ﹸﻛ ﱠﻞ ﺭ‪‬ﺍ ٍ‬ ‫‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ٍ‬
‫ﺴﹶﺄ ﹶﻝ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﻫ ِﻞ ‪‬ﺑ‪‬ﻴِﺘ ِﻪ "‬
‫ﺿﻴ‪ ‬ﻊ ؟ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬‬‫‪‬‬
‫ﻭﺻﺪﻕ ﺭﺳﻮﻝ ﺍﷲ  ﺍﻟﻘﺎﺋﻞ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﺍﺑـﻦ ﺣﺒـﺎﻥ‪":‬ﺇﻥ ﺍﷲ ﺳـﺎﺋﻞ ﻛـﻞ ﺭﺍﻉ ﻋﻤـﺎ‬
‫ﻆ ﺃﻡ ﺿﻴ‪‬ﻊ"‪.٦٤٩‬‬
‫ﺍﺳﺘﺮﻋﺎﻩ‪ :‬ﺣ ِﻔ ﹶ‬
‫ﺍﻟﻠﻬﻢ ﺍﺟﻌﻠﻨﺎ ﳑ‪‬ﻦ ﻳﻄﻴﻌﻮﻥ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪،‬ﻭﳑ‪‬ﻦ ﺗﺒﻴﺾ ﻭﺟـﻮﻫﻬﻢ ﻳـﻮﻡ ﺍﳊـﺴﺎﺏ‪،‬ﻭﳑ‪‬ﻦ ﺃﺩ‪‬ﻭﺍ‬
‫ﻣﺴﺆﻭﻟﻴﺔ ﺃﻭﻻﺩﻫﻢ ﻭﺃﻫﻠﻴﻬﻢ ﺧﲑ ﺃﺩﺍﺀ‪..‬ﺇﻧﻚ ﺧﲑ ﻣﺄﻣﻮﻝ‪،‬ﻭﺃﻛﺮﻡ ﻣﺴﺆﻭﻝ‬

‫‬

‫‪ - ٦٤٨‬ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﰲ ﺍﻹﺳﻼﻡ ﺍﻟﻨﺎﺑﻠﺴﻲ ‪(٩٤ / ١) -‬‬

‫‪ - ٦٤٩‬ﻋﺸﺮﺓ ﺍﻟﻨﺴﺎﺀ ﻟﻺﻣﺎﻡ ﻟﻠﻨﺴﺎﺋﻲ ‪ -‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ -٧٩٣٢-٢٧٨(١٩٥ / ١) -‬ﺻﺤﻴﺢ‬
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 ‫‪@ @@÷…bŽÛa@szj½a‬‬
‫‪@ @òîŽÐäÛa@òîiÛa‬‬

‫ﺍﳌﻘــﺼﻮﺩ ﺑﺎﻟﺘﺮﺑﻴــﺔ ﺍﻟﻨﻔــﺴﻴﺔ‪:‬ﺗﺮﺑﻴــﺔ ﺍﻟﻮﻟــﺪ ﻣﻨــﺬ ﺃﻥ ﻳﻌﻘــﻞ ﻋﻠــﻰ ﺍﳉــﺮﺃﺓ‬

‫ـﺪ‬
‫ـﻀﺒﺎﻁ ﻋﻨـ‬ ‫ـﲑ ﻟﻶﺧﺮﻳﻦ‪،‬ﻭﺍﻻﻧـ‬ ‫ـﺐ ﺍﳋـ‬ ‫ـﺸﻌﻮﺭ ﺑﺎﻟﻜﻤﺎﻝ‪،‬ﻭﺣـ‬ ‫ﻭﺍﻟﺼﺮﺍﺣﺔ‪،‬ﻭﺍﻟﺸﺠﺎﻋﺔ‪،‬ﻭﺍﻟـ‬
‫ﺍﻟﻐﻀﺐ‪،‬ﻭﺍﻟﺘﺤﻠﻲ ﺑﻜﻞ ﺍﻟﻔﻀﺎﺋﻞ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﳋﻠﻘﻴﺔ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪..‬‬
‫ﻭﺍﳍﺪﻑ ﻣﻦ ﻫﺬﻩ ﺍﻟﺘﺮﺑﻴﺔ ﺗﻜﻮﻳﻦ ﺷﺨﺼﻴﺔ ﺍﻟﻮﻟﺪ ﻭﺗﻜﺎﻣﻠﻬﺎ ﻭﺍﺗﺰﺍ‪‬ﺎ‪..‬ﺣﱴ ﻳﺴﺘﻄﻴﻊ – ﺇﺫﺍ ﺑﻠـﻎ‬
‫ﺳ ‪‬ﻦ ﺍﻟﺘﻜﻠﻴﻒ – ﺃﻥ ﻳﻘﻮﻡ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ ﺍﳌﻜﻠﻒ ‪‬ﺎ ﻋﻠﻰ ﺃﺣﺴﻦ ﻭﺟﻪ‪،‬ﻭﺃﻧﺒﻞ ﻣﻌﲎ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻮﻟﺪ – ﻣﻨﺬ ﺃﻥ ﻳﻮﻟﺪ – ﺃﻣﺎﻧﺔ ﺑﻴﺪ ﻣﺮﺑ‪‬ﻴﻪ‪،‬ﻓﺎﻹﺳﻼﻡ ﻳـﺄﻣﺮﻫﻢ ﻭﳛـﺘﻢ ﻋﻠـﻴﻬﻢ ﺃﻥ‬
‫ﻳﻐﺮﺳﻮﺍ ﻓﻴﻪ ﻣﻨﺬ ﺃﻥ ﻳﻔﺘﺢ ﻋﻴﻨﻴﻪ ﺃﺻﻮﻝ ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﱵ ﺗﺆﻫﻠﻪ ﻷﻥ ﻳﻜﻮﻥ ﺇﻧﺴﺎﻧﹰﺎ ﺫﺍ ﻋﻘﻞ‬
‫ﻧﺎﺿﺞ‪،‬ﻭﺗﻔﻜﲑ ﺳﻠﻴﻢ‪،‬ﻭﺗﺼﺮ‪‬ﻑ ﻣﺘﺰ‪‬ﻥ‪،‬ﻭﺇﺭﺍﺩﺓ ﻣﺴﺘﻌﻠﻴﺔ‪..‬‬
‫ﻭﻛﺬﻟﻚ ﻋﻠﻴﻬﻢ ﺃﻥ ﳛﺮﺭﻭﺍ ﺍﻟﻮﻟﺪ ﻣﻦ ﻛﻞ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﺗﻐﺾ ﻣﻦ ﻛﺮﺍﻣﺘﻪ ﻭﺍﻋﺘﺒﺎﺭﻩ‪،‬ﻭﲢﻄﻢ ﻣﻦ‬
‫ﻛﻴﺎﻧﻪ ﻭﺷﺨﺼﻴﺘﻪ‪،‬ﻭﺍﻟﱵ ﲡﻌﻠﻪ ﻳﻨﻈﺮ ﺇﱃ ﺍﳊﻴﺎﺓ ﻧﻈﺮﺓ ﺣﻘﺪ ﻭﻛﺮﺍﻫﻴﺔ ﻭﺗﺸﺎﺅﻡ‪..‬‬
‫ﻭﺃﺭﻯ ﺃﻥ ﻣﻦ ﺃﻫﻢ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﳚﺐ ﻋﻠﻰ ﺍﳌﺮﺑﲔ ﺃﻥ ﳛﺮﺭﻭﺍ ﺃﻭﻻﺩﻫﻢ ﻭﺗﻼﻣﺬ‪‬ﻢ ﻣﻨﻬﺎ ﻫـﻲ‬
‫ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ -١‬ﻇﺎﻫﺮﺓ ﺍﳋﺠﻞ ‪ -٢‬ﻇﺎﻫﺮﺓ ﺍﳋﻮﻑ‪ -٣.‬ﻇﺎﻫﺮﺓ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻨﻘﺺ ‪ -٤‬ﻇﺎﻫﺮﺓ ﺍﳊﺴﺪ‪-٥.‬‬
‫ﻇﺎﻫﺮﺓ ﺍﻟﻐﻀﺐ‪.‬‬
‫ﻭﺇﻥ ﺷﺎﺀ ﺍﷲ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻓﺴﻨﺴﺘﻌﺮﺽ ﻛﻞ ﻇﺎﻫﺮﺓ ﻋﻠﻰ ﺣﺪﺓ ﺑﺸﻲﺀ ﻣـﻦ ﺍﻟﺘﻔـﺼﻴﻞ‪،‬ﰒ‬
‫ﻧﺘﻄﺮﻕ ﻟﻠﻌﻼﺝ ﻋﻠﻰ ﺿﻮﺀ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻹﺳﻼﻡ‪،‬ﰒ ﻧﺮﺷﺪ ﺇﱃ ﻇﺎﻫﺮﺓ ﺍﻟﻔـﻀﻴﻠﺔ ﺍﻟـﱵ ﲢـﻞ‬
‫ﳏﻠﻬﺎ‪،‬ﻭﺍﷲ ﺍﳌﻮﻓﻖ ﻭﻫﻮ ﺍﳌﺴﺘﻌﺎﻥ‪..‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ -‬ﻇﺎﻫﺮﺓ ﺍﳋﺠﻞ ﻭﻋﻼﺟﻬﺎ‪:‬‬

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‫ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻇﺎﻫﺮﺓ ﺍﳋﺠﻞ ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﻷﻃﻔﺎﻝ )ﻭﻟﻌﻞ ﹸﺃﻭ‪‬ﱃ ﺃﻣﺎﺭﺍﺗﻪ ﺗﺒﺪﺃ ﰲ ﺳـ ‪‬ﻦ ﺍﻷﺭﺑﻌـﺔ‬
‫ﺃﺷﻬﺮ‪،‬ﻭﺃﻣﺎ ﺑﻌﺪ ﻛﻤﺎﻝ ﺍﻟﺴﻨﺔ ﻓﻴﺼﺒﺢ ﺍﳋﺠﻞ ﻭﺍﺿﺤﹰﺎ ﰲ ﺍﻟﻄﻔﻞ‪،‬ﺇﺫ ﻳﺪﻳﺮ ﻭﺟﻬﻪ ﺃﻭ ﻳﻐﻤـﺾ‬
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‫ﻋﻴﻨﻴﻪ ﺃﻭ ﻳﻐﻄﻲ ﻭﺟﻬﻪ ﺑﻜﻔﻴﻪ ﺇﻥ ﲢﺪﺙ ﺷﺨﺺ ﻏﺮﻳﺐ ﺇﻟﻴﻪ(‬
‫)ﻭﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻳﺸﻌﺮ ﺍﻟﻄﻔﻞ ﺑﺎﳋﺠﻞ ﻋﻨﺪﻣﺎ ﻳﺬﻫﺐ ﺇﱃ ﺩﺍﺭ ﻏﺮﻳﺒﺔ‪،‬ﻓﻬﻮ ﻗﺪ ﳚﻠﺲ ﻫﺎﺩﺋﹰﺎ ﰲ‬
‫‪٦٥١‬‬
‫ﺣﺠﺮ ﺃﻣﻪ ﺃﻭ ﺇﱃ ﺟﺎﻧﺒﻬﺎ ﻃﻮﺍﻝ ﺍﻟﻮﻗﺖ ﻻ ﻳﻨﺒﺲ ﺑﺒﻨﺖ ﺷﻔﺔ(‬
‫ﻭﺗﻠﻌﺐ ﺍﻟﻮﺭﺍﺛﺔ ﺩﻭﺭﻫﺎ ﰲ ﺷﺪﺓ ﺍﳋﺠﻞ ﻋﻨﺪ ﺍﻷﻃﻔﺎﻝ‪،‬ﻭﻻ ﻳﻨﻜﺮ ﻣﺎ ﻟﻠﺒﻴﺌﺔ ﻣﻦ ﺃﺛـﺮ ﻛـﺒﲑ ﰲ‬
‫ﺍﺯﺩﻳﺎﺩ ﺍﳋﺠﻞ ﺃﻭ ﺗﻌﺪﻳﻠﻪ‪،‬ﻓﺈﻥ ﺍﻷﻃﻔﺎﻝ ﺍﻟﺬﻳﻦ ﳜﺎﻟﻄﻮﻥ ﻏﲑﻫﻢ‪،‬ﻭﳚﺘﻤﻌﻮﻥ ﻣﻌﻬﻢ ﻳﻜﻮﻧﻮﻥ ﺃﻗﻞ‬
‫ﺧﺠﻼ ﻣﻦ ﺍﻷﻃﻔﺎﻝ ﺍﻟﺬﻳﻦ ﻻ ﳜﺎﻟﻄﻮﻥ ﻭﻻ ﳚﺘﻤﻌﻮﻥ!!‪..‬‬
‫ﺍﳌﻌﺎﳉﺔ ﻻ ﺗﺘﻢ ﺇﻻ ﺃﻥ ﻧﻌﻮ‪‬ﺩ ﺍﻷﻭﻻﺩ ﻋﻠﻰ ﺍﻻﺟﺘﻤﺎﻉ ﺑﺎﻟﻨﺎﺱ‪..‬ﺳﻮﺍﺀ ﺟﻠﺐ ﺍﻷﺻﺪﻗﺎﺀ ﺇﱃ ﺍﳌﱰﻝ‬
‫ﳍﻢ ﺑﺸﻜﻞ ﺩﺍﺋﻢ‪،‬ﺃﻭ ﻣﺼﺎﺣﺒﺘﻬﻢ ﻵﺑﺎﺋﻬﻢ ﰲ ﺯﻳﺎﺭﺓ ﺍﻷﺻﺪﻗﺎﺀ ﻭﺍﻷﻗﺎﺭﺏ‪،‬ﺃﻭ ﺍﻟﻄﻠﺐ ﻣﻨﻬﻢ ﺑﺮﻓﻖ‬
‫ﺤﺪ‪‬ﺙ ﺇﻟﻴﻬﻢ ﻛﺒﺎﺭﹰﺍ ﺃﻭ ﺻﻐﺎﺭﹰﺍ!!‪..‬‬
‫ﻟﻴﺘﺤﺪ‪‬ﺛﻮﺍ ﺃﻣﺎﻡ ﻏﲑﻫﻢ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳌﹸﺘ ‪‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﻌﻮﻳﺪ – ﻻ ﺷﻚ – ﻳـﻀﻌﻒ ﰲ ﻧﻔﻮﺳـﻬﻢ ﻇـﺎﻫﺮﺓ ﺍﳋﺠﻞ‪،‬ﻭﻳﻜـﺴﺒﻬﻢ ﺍﻟﺜﻘـﺔ‬
‫ﺑﺄﻧﻔﺴﻬﻢ‪،‬ﻭﻳﺪﻓﻌﻬﻢ ﺩﺍﺋﻤﹰﺎ ﺇﱃ ﺃﻥ ﻳﺘﻜﻠﻤﻮﺍ ﺑﺎﳊﻖ ﻻ ﳜﺸﻮﻥ ﰲ ﺳﺒﻴﻞ ﺫﻟﻚ ﻟﻮﻣﺔ ﻻﺋﻢ‪.‬‬
‫ﻭﻫﺬﻩ ﺑﻌﺾ ﺍﻷﻣﺜﻠﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﱵ ﺗﻌﻄﻲ ﻟﻠﻤﺮﺑﲔ ﲨﻴﻌﹰﺎ ﺍﻟﻘﺪﻭﺓ ﺍﻟﺼﺎﳊﺔ ﰲ‬
‫ﺗﺮﺑﻴﺔ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﺃﺑﻨﺎﺀﻫﻢ ﻋﻠﻰ ﺍﳉﺮﺃﺓ‪،‬ﻭﻣﻌﺎﳉﺔ ﻇﺎﻫﺮﺓ ﺍﳋﺠﻞ ﰲ ﻧﻔﻮﺳﻬﻢ‪:‬‬
‫ﺠ ‪‬ﺮ ﹲﺓ ﹶﻻ‬‫ﺠ ِﺮ ﺷ‪‬ـ ‪‬‬ ‫ﺸ‪‬‬ ‫ﷲ ‪ِ:‬ﺇ ﱠﻥ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﷲ ‪‬ﺑ ِﻦ ﺩِﻳﻨ‪‬ﺎ ٍﺭ‪،‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ ِﻤ ‪‬ﻊ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﻋﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫ﺠ ِﺮ ﺍﹾﻟ‪‬ﺒﻮ‪‬ﺍﺩِﻱ‪.‬ﻗﹶﺎ ﹶﻝ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ‬
‫ﺱ ﻓِﻲ ‪‬ﺷ ‪‬‬ ‫ﺤ ‪‬ﺪﺛﹸﻮﻧِﻲ ﻣ‪‬ﺎ ِﻫ ‪‬ﻲ ؟ ﹶﻓ ‪‬ﻮﹶﻗ ‪‬ﻊ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺴِﻠ ِﻢ‪،‬ﹶﻓ ‪‬‬
‫ﻂ ‪‬ﻭ ‪‬ﺭﹸﻗﻬ‪‬ﺎ ‪‬ﻭِﺇ‪‬ﻧﻬ‪‬ﺎ ِﻣﹾﺜ ﹸﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫ﺴ ﹸﻘ ﹸ‬
‫‪‬ﻳ ‪‬‬
‫ﷲ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﻫِـ ‪‬ﻲ‬ ‫ﺖ‪،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﺣ ‪‬ﺪﹾﺛﻨ‪‬ﺎ ﻣ‪‬ﺎ ِﻫ ‪‬ﻲ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﺤ‪‬ﻴ‪‬ﻴ ‪‬‬‫ﺨﹶﻠ ﹸﺔ‪،‬ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﷲ‪ :‬ﻭﹶﻗ ‪‬ﻊ ﻓِﻲ ‪‬ﻧ ﹾﻔﺴِﻲ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺍِ‬
‫‪٦٥٢‬‬
‫ﺐ ِﺇﹶﻟ ‪‬ﻲ ِﻣ ‪‬ﻦ ﹶﻛﺬﹶﺍ ‪‬ﻭ ﹶﻛﺬﹶﺍ‪.‬‬
‫ﺨﹶﻠ ﹸﺔ‪،‬ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺖ‪ِ :‬ﻫ ‪‬ﻲ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﻚ ِﻟ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪َ :‬ﻷ ﹾﻥ ‪‬ﺗﻜﹸﻮ ﹶﻥ ﹸﻗ ﹾﻠ ‪‬‬
‫ﺕ ﹶﺫِﻟ ‪‬‬
‫ﺨﹶﻠ ﹸﺔ‪،‬ﹶﻓ ﹶﺬ ﹶﻛ ‪‬ﺮ ‪‬‬
‫ﺍﻟ‪‬ﻨ ‪‬‬

‫‪ - ٦٥٠‬ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﺸﻜﻼﺕ ﺍﻟﺴﻠﻮﻛﻴﺔ ﻋﻨﺪ ﺍﻷﻃﻔﺎﻝ ﻟﻠﺪﻛﺘﻮﺭ ﻧﺒﻴﻪ ﺍﻟﻐﱪﺓ ﺹ ‪.١٥٣‬‬
‫‪ - ٦٥١‬ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﺸﻜﻼﺕ ﺍﻟﺴﻠﻮﻛﻴﺔ ﻋﻨﺪ ﺍﻷﻃﻔﺎﻝ ﻟﻠﺪﻛﺘﻮﺭ ﻧﺒﻴﻪ ﺍﻟﻐﱪﺓ ﺹ ‪.١٥٣‬‬
‫‪ - ٦٥٢‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ (٦١) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ ( ٧٢٧٦) -‬ﻭﺻﺤﻴﺢ ﺍﺑـﻦ ﺣﺒـﺎﻥ ‪(٤٨١ / ١) -‬‬
‫)‪(٢٤٦‬‬
‫‪٣٣٧‬‬
‫ﺙ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ -‬‬
‫ﺤ ‪‬ﺪ ﹸ‬
‫ﺖ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ِﺔ ﹶﻓﹶﻠ ‪‬ﻢ ﹶﺃﺳ‪ ‬ﻤ ‪‬ﻌ ‪‬ﻪ ‪‬ﻳ ‪‬‬
‫ﺤ‪‬ﺒ ‪‬‬
‫ﺻِ‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣﺠ‪‬ﺎ ِﻫ ٍﺪ ﻗﹶﺎ ﹶﻝ ‪‬‬
‫ﺠ ‪‬ﺮ ﹰﺓ‬
‫ﺠ ِﺮ ‪‬ﺷ ‪‬‬ ‫ﺸ‪‬‬ ‫ﺠﻤ‪‬ﺎ ٍﺭ ﹶﻓﻘﹶﺎ ﹶﻝ » ِﺇ ﱠﻥ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫‪ِ -‬ﺇ ﱠﻻ ‪‬ﺣﺪِﻳﺜﹰﺎ ﻭ‪‬ﺍ ِﺣﺪ‪‬ﺍ‪،‬ﻗﹶﺎ ﹶﻝ ﹸﻛﻨ‪‬ﺎ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -  -‬ﹶﻓﹸﺄِﺗ ‪‬ﻰ ِﺑ ‪‬‬
‫ﺖ‪،‬ﻗﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ‬
‫ﺴ ﹶﻜ ‪‬‬‫ﺻ ‪‬ﻐ ‪‬ﺮ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ِﻡ ﹶﻓ ‪‬‬
‫ﺨﹶﻠ ﹸﺔ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ﹶﺃﻧ‪‬ﺎ ﹶﺃ ‪‬‬
‫ﺕ ﹶﺃ ﹾﻥ ﹶﺃﻗﹸﻮ ﹶﻝ ِﻫ ‪‬ﻰ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺴِﻠ ِﻢ « ‪ .‬ﹶﻓﹶﺄ ‪‬ﺭ ‪‬ﺩ ‪‬‬
‫‪‬ﻣﹶﺜﹸﻠﻬ‪‬ﺎ ﹶﻛ ‪‬ﻤﹶﺜ ِﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫‪٦٥٣‬‬
‫ﺨﹶﻠ ﹸﺔ « ‪.‬‬
‫‪ِ » -  -‬ﻫ ‪‬ﻰ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﻂ‬
‫ﺴ ﹸﻘ ﹸ‬
‫ﺠ ‪‬ﺮ ﹰﺓ ﹶﻻ ﻳ‪‬ـ ‪‬‬ ‫ﺠ ِﺮ ﺷ‪‬ـ ‪‬‬ ‫ﺸ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ -  -‬ﻗﹶﺎ ﹶﻝ » ِﺇ ﱠﻥ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺠ ِﺮ ﺍﹾﻟﺒ‪‬ﺎ ِﺩ‪‬ﻳ ِﺔ‪ ،‬ﻭ ‪‬ﻭﹶﻗ ‪‬ﻊ ﻓِﻰ ‪‬ﻧ ﹾﻔﺴِﻰ‬
‫ﺱ ﻓِﻰ ‪‬ﺷ ‪‬‬ ‫ﺴِﻠ ِﻢ‪ ،‬ﺣ ‪‬ﺪﺛﹸﻮﻧِﻰ ﻣ‪‬ﺎ ِﻫ ‪‬ﻰ « ‪ .‬ﹶﻓ ‪‬ﻮﹶﻗ ‪‬ﻊ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫‪‬ﻭ ‪‬ﺭﹸﻗﻬ‪‬ﺎ‪ ،‬ﻭ ِﻫ ‪‬ﻰ ‪‬ﻣﹶﺜ ﹸﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺖ ‪.‬ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ‪،‬ﹶﺃ ‪‬ﺧِﺒ ‪‬ﺮﻧ‪‬ﺎ ِﺑﻬ‪‬ﺎ ‪.‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬‬ ‫ﺤ‪‬ﻴ‪‬ﻴ ‪‬‬
‫ﺨﹶﻠ ﹸﺔ ‪.‬ﻗﹶﺎ ﹶﻝ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺨﹶﻠ ﹸﺔ « ‪.‬‬ ‫ ‪ِ » -‬ﻫ ‪‬ﻰ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺐ ِﺇﻟﹶـ ‪‬ﻰ ﻣِـ ‪‬ﻦ ﹶﺃ ﹾﻥ‬
‫ﺖ ﹶﺃﺑِﻰ ِﺑﻤ‪‬ﺎ ‪‬ﻭﹶﻗ ‪‬ﻊ ﻓِﻰ ‪‬ﻧ ﹾﻔﺴِﻰ ﹶﻓﻘﹶﺎ ﹶﻝ َﻷ ﹾﻥ ‪‬ﺗﻜﹸﻮ ﹶﻥ ﹸﻗﻠﹾ‪‬ﺘﻬ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺤ ‪‬ﺪﹾﺛ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ﹶﻓ ‪‬‬
‫‪٦٥٤‬‬
‫‪‬ﻳﻜﹸﻮ ﹶﻥ ﻟِﻰ ﹶﻛﺬﹶﺍ ‪‬ﻭ ﹶﻛﺬﹶﺍ ‪.‬‬
‫ﺏ ِﻣﻨ‪‬ـ ‪‬ﻪ‬
‫ﺸ ِﺮ ‪‬‬
‫ﺏ‪،‬ﹶﻓ ‪‬‬
‫ﺸﺮ‪‬ﺍ ٍ‬
‫ﻯ ‪ - -‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ -  -‬ﹸﺃِﺗ ‪‬ﻰ ِﺑ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳ ‪‬ﻬ ِﻞ ‪‬ﺑ ِﻦ ‪‬ﺳ ‪‬ﻌ ٍﺪ ﺍﻟﺴ‪‬ﺎ ِﻋ ِﺪ ‪‬‬
‫ﻼ ِﻡ » ﹶﺃ‪‬ﺗ ﹾﺄ ﹶﺫ ﹸﻥ ﻟِﻰ ﹶﺃ ﹾﻥ ﹸﺃ ‪‬ﻋ ِﻄ ‪‬ﻰ ‪‬ﻫ ‪‬ﺆ ﹶﻻ ِﺀ « ‪.‬ﹶﻓﻘﹶـﺎ ﹶﻝ‬ ‫ﺥ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ِﻟ ﹾﻠ ‪‬ﻐ ﹶ‬
‫ﻼ ‪‬ﻡ ‪‬ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻳﺴ‪‬ﺎ ِﺭ ِﻩ ﺍ َﻷ ‪‬ﺷﻴ‪‬ﺎ ‪‬‬
‫‪‬ﻭ ‪‬ﻋﻦ‪ ‬ﻳﻤِﻴِﻨ ِﻪ ﹸﻏ ﹶ‬
‫ﻚ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ‪.‬ﻗﹶﺎ ﹶﻝ ﹶﻓ‪‬ﺘﱠﻠ ‪‬ﻪ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ -  -‬ﻓِﻰ‬ ‫ﻼ ‪‬ﻡ ﹶﻻ ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﻻ ﺃﹸﻭِﺛ ‪‬ﺮ ِﺑ‪‬ﻨﺼِﻴﺒِﻰ ِﻣ‪‬ﻨ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻐ ﹶ‬
‫‪‬ﻳ ِﺪ ِﻩ‪. ٦٥٥‬‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ﻟِـ ‪‬ﻢ‬
‫ﺥ ‪‬ﺑ ‪‬ﺪ ٍﺭ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺱ ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﹶﺎ ﹶﻝ‪:‬ﻛﹶﺎ ﹶﻥ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﻳ ‪‬ﺪ ِﺧﹸﻠﻨِﻰ ‪‬ﻣ ‪‬ﻊ ﹶﺃ ‪‬ﺷﻴ‪‬ﺎ ِ‬ ‫ﻭ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﺕ‬
‫‪‬ﺗ ‪‬ﺪ ِﺧ ﹸﻞ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ﹶﻔﺘ‪‬ﻰ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ‪ ،‬ﻭﹶﻟﻨ‪‬ﺎ ﹶﺃ‪‬ﺑﻨ‪‬ﺎ ٌﺀ ِﻣﹾﺜﹸﻠ ‪‬ﻪ ﹶﻓﻘﹶﺎ ﹶﻝ ِﺇ‪‬ﻧ ‪‬ﻪ ِﻣ ‪‬ﻤ ‪‬ﻦ ﻗﹶـ ‪‬ﺪ ‪‬ﻋِﻠﻤ‪‬ـ‪‬ﺘ ‪‬ﻢ‪.‬ﻗﹶـﺎ ﹶﻝ ﻓﹶـ ‪‬ﺪﻋ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﺫﹶﺍ ‪‬‬
‫‪‬ﻳ ‪‬ﻮ ٍﻡ‪ ،‬ﻭ ‪‬ﺩﻋ‪‬ﺎﻧِﻰ ‪‬ﻣ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺭﺋِﻴ‪‬ﺘ ‪‬ﻪ ‪‬ﺩﻋ‪‬ﺎﻧِﻰ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ِﺇ ﱠﻻ ِﻟ‪‬ﻴ ِﺮ‪‬ﻳ ‪‬ﻬ ‪‬ﻢ ِﻣﻨ‪‬ﻰ ﹶﻓﻘﹶﺎ ﹶﻝ ﻣ‪‬ﺎ ‪‬ﺗﻘﹸﻮﻟﹸﻮ ﹶﻥ )ِﺇﺫﹶﺍ ﺟ‪‬ـﺎ َﺀ‬
‫ﺤﻤ‪‬ـ ‪‬ﺪ‬ ‫ﻀ ‪‬ﻬ ‪‬ﻢ ﹸﺃ ِﻣ ‪‬ﺮﻧ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﻧ ‪‬‬
‫ﺱ ‪‬ﻳ ‪‬ﺪ ‪‬ﺧﻠﹸﻮ ﹶﻥ( ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺧ‪‬ﺘ ‪‬ﻢ ﺍﻟﺴ‪‬ﻮ ‪‬ﺭ ﹶﺓ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫ﺖ ﺍﻟﻨ‪‬ﺎ ‪‬‬‫ﺼ ‪‬ﺮ ﺍﻟﱠﻠ ِﻪ ﻭ‪‬ﺍﹾﻟ ﹶﻔ‪‬ﺘ ‪‬ﺢ ‪‬ﻭ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫‪‬ﻧ ‪‬‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ‪‬ﺷ‪‬ﻴﺌﹰﺎ‪.‬ﹶﻓﻘﹶﺎ ﹶﻝ‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ﹶﻻ ‪‬ﻧ ‪‬ﺪﺭِﻯ‪.‬ﹶﺃ ‪‬ﻭ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻘ ﹾﻞ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺼ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻭﹸﻓِﺘ ‪‬ﺢ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ‪ .‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ‪‬ﻩ‪ِ،‬ﺇﺫﹶﺍ ‪‬ﻧ ِ‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺖ ‪‬ﻫ ‪‬ﻮ ﹶﺃ ‪‬ﺟ ﹸﻞ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ  ﹶﺃ ‪‬ﻋﹶﻠﻤ‪‬ـ ‪‬ﻪ‬ ‫ﺖ ﹶﻻ‪.‬ﻗﹶﺎ ﹶﻝ ﹶﻓﻤ‪‬ﺎ ‪‬ﺗﻘﹸﻮ ﹸﻝ ﹸﻗ ﹾﻠ ‪‬‬ ‫ﺱ ﹶﺃ ﹶﻛﺬﹶﺍ ‪‬ﻙ ‪‬ﺗﻘﹸﻮ ﹸﻝ ﹸﻗ ﹾﻠ ‪‬‬‫ﻟِﻰ ﻳ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬

‫‪ - ٦٥٣‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ٧٢) -‬‬

‫‪ - ٦٥٤‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ١٣١) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٧٢٨٠) -‬‬
‫‪ - ٦٥٥‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٢٤٥١) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪- ( ٥٤١٢) -‬ﺗﻠﻪ‪:‬ﺩﻓﻌﻪ ﺇﻟﻴﻪ‬
‫‪٣٣٨‬‬
‫ﻚ‬
‫ﺤﻤ‪‬ـ ِﺪ ‪‬ﺭﺑ‪‬ـ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬ﺢ ِﺑ ‪‬‬
‫ﻚ )ﻓﹶـ ‪‬‬
‫ﻼ ‪‬ﻣ ﹸﺔ ﹶﺃ ‪‬ﺟِﻠ ‪‬‬
‫ﺼ ‪‬ﺮ ﺍﻟﱠﻠ ِﻪ ﻭ‪‬ﺍﹾﻟ ﹶﻔ‪‬ﺘ ‪‬ﺢ( ﹶﻓ‪‬ﺘ ‪‬ﺢ ‪‬ﻣ ﱠﻜ ﹶﺔ‪ ،‬ﹶﻓﺬﹶﺍ ‪‬ﻙ ‪‬ﻋ ﹶ‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ‪‬ﻪ )ِﺇﺫﹶﺍ ﺟ‪‬ﺎ َﺀ ‪‬ﻧ ‪‬‬
‫‪٦٥٦‬‬
‫ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ‪‬ﻩ ِﺇ‪‬ﻧ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ‪‬ﺗﻮ‪‬ﺍﺑ‪‬ﺎ( ﻗﹶﺎﻝ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ِﻣ‪‬ﻨﻬ‪‬ﺎ ِﺇ ﱠﻻ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﻌﹶﻠ ‪‬ﻢ‪.‬‬
‫ﺖ ‪‬ﺳ‪‬ﻨ ﹰﺔ ‪‬ﻭﹶﺃﻧ‪‬ـﺎ ﹸﺃﺭِﻳـ ‪‬ﺪ ﹶﺃ ﹾﻥ‬‫ﺙ ﻗﹶﺎ ﹶﻝ‪ :‬ﻣ ﹶﻜﹾﺜ ‪‬‬‫ﺤ ‪‬ﺪ ﹸ‬ ‫ﺱ‪،‬ﻳ ‪‬‬ ‫ﻭﻋﻦ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍﻦ‪،‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ ِﻤ ‪‬ﻊ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﺖ‬
‫ﺨ ‪‬ﺮﺟ‪‬ـ ‪‬‬ ‫ﺝ ﺣ‪‬ﺎﺟ‪‬ﺎ‪،‬ﹶﻓ ‪‬‬ ‫ﺏ ‪‬ﻋ ‪‬ﻦ ﺁ‪‬ﻳ ٍﺔ‪،‬ﹶﻓﻠﹶﺎ ﹶﺃ ‪‬ﺳ‪‬ﺘﻄِﻴ ‪‬ﻊ ﹶﺃ ﹾﻥ ﹶﺃ ‪‬ﺳﹶﺄﹶﻟ ‪‬ﻪ ‪‬ﻫ‪‬ﻴ‪‬ﺒ ﹰﺔ ﹶﻟ ‪‬ﻪ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﺨﻄﱠﺎ ِ‬ ‫ﹶﺃ ‪‬ﺳﹶﺄ ﹶﻝ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﻍ‪،‬ﹸﺛ ‪‬ﻢ‬
‫ﺖ ﹶﻟ ‪‬ﻪ ‪‬ﺣﺘ‪‬ﻰ ﻓﹶـ ‪‬ﺮ ﹶ‬ ‫ﺾ ﺍﻟ ﱠﻄﺮِﻳ ِﻖ ‪‬ﻋ ‪‬ﺪ ﹶﻝ ِﺇﻟﹶﻰ ﺍﹾﻟﹶﺄﺭ‪‬ﺍ ِﻙ ﻓِﻲ ﺣ‪‬ﺎ ‪‬ﺟ ٍﺔ‪ ،‬ﹶﻓ ‪‬ﻮﹶﻗ ﹾﻔ ‪‬‬ ‫‪‬ﻣ ‪‬ﻌ ‪‬ﻪ‪،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﺟ ‪‬ﻊ‪،‬ﹶﻓ ﹸﻜﻨ‪‬ﺎ ِﺑ‪‬ﺒ ‪‬ﻌ ِ‬
‫ﲔ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ‪‬ﺘ‪‬ﻴ ِﻦ ‪‬ﺗﻈﹶﺎ ‪‬ﻫ ‪‬ﺮﺗ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ  ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍﺟِـ ِﻪ ؟‬ ‫ﺖ‪:‬ﻳ‪‬ﺎ ﹶﺃ ِﻣ ‪‬ﲑ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺕ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ِﺳ ‪‬ﺮ ‪‬‬
‫ﻚ ‪‬ﻋ ‪‬ﻦ ‪‬ﻫ ِﺬ ِﻩ ‪‬ﻣ‪‬ﻨ ﹸﺬ ‪‬ﺳ‪‬ﻨ ٍﺔ‪،‬ﹶﻓﻤ‪‬ﺎ‬
‫ﺖ ﹶﻟﹸﺄﺭِﻳﺪ‪ ‬ﹶﺃ ﹾﻥ ﹶﺃ ‪‬ﺳﹶﺄﹶﻟ ‪‬‬
‫ﺖ ﹶﻟ ‪‬ﻪ‪:‬ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ِﺇ ﹾﻥ ﹸﻛ‪‬ﻨ ‪‬‬
‫ﺸ ﹸﺔ‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺼ ﹸﺔ ‪‬ﻭﻋ‪‬ﺎِﺋ ‪‬‬‫ﻚ ‪‬ﺣ ﹾﻔ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ‪ِ:‬ﺗ ﹾﻠ ‪‬‬
‫ﺖ ﹶﺃ ‪‬ﻋﹶﻠﻤ‪‬ـ ‪‬ﻪ‬‫ﺴ ﹾﻠﻨِﻲ‪،‬ﹶﻓِﺈ ﹾﻥ ﹸﻛﻨ‪‬ـ ‪‬‬ ‫ﺖ ﹶﺃ ﱠﻥ ِﻋ‪‬ﻨ ِﺪﻱ ِﻣ ‪‬ﻦ ‪‬ﻋ ﹾﻠ ٍﻢ‪،‬ﻓﹶـ ‪‬‬ ‫ﻚ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓﻠﹶﺎ ‪‬ﺗ ﹾﻔ ‪‬ﻌ ﹾﻞ ﻣ‪‬ﺎ ﹶﻇ‪‬ﻨ‪‬ﻨ ‪‬‬‫ﹶﺃ ‪‬ﺳ‪‬ﺘﻄِﻴ ‪‬ﻊ ‪‬ﻫ‪‬ﻴ‪‬ﺒ ﹰﺔ ﹶﻟ ‪‬‬
‫ﻚ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪:‬ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ِﺇ ﹾﻥ ﹸﻛﻨ‪‬ﺎ ﻓِﻲ ﺍﹾﻟﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ِﺔ ﻣ‪‬ﺎ ‪‬ﻧ ‪‬ﻌ ‪‬ﺪ ﻟِﻠ‪‬ﻨﺴ‪‬ﺎ ِﺀ ﹶﺃ ‪‬ﻣﺮ‪‬ﺍ‪ ،‬ﺣﺘ‪‬ﻰ ﹶﺃ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ﻋ‪‬ـ ‪‬ﺰ‬ ‫ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ‪‬ﺗ ‪‬‬
‫ﺖ ﻟِﻲ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃﺗِﻲ‪:‬ﻟﹶـﻮ‬ ‫ﺴ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ‪‬ﺒ‪‬ﻴﻨ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ﻓِﻲ ﹶﺃ ‪‬ﻣ ٍﺮ ﹶﺃ‪‬ﺗﹶﺄ ‪‬ﻣ ‪‬ﺮ ‪‬ﻩ‪،‬ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬
‫ﺴ ‪‬ﻢ ﹶﻟ ‪‬ﻬ ‪‬ﻦ ﻣ‪‬ﺎ ﹶﻗ ‪‬‬
‫‪‬ﻭ ‪‬ﺟ ﱠﻞ ﻓِﻴ ِﻬ ‪‬ﻦ ﻣ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬ﺰ ﹶﻝ‪ ،‬ﻭﹶﻗ ‪‬‬
‫ﻚ ﻓِﻲ ﹶﺃﻣ‪‬ـ ٍﺮ ﹸﺃﺭِﻳـ ‪‬ﺪ ‪‬ﻩ ؟‬ ‫ﺖ ‪‬ﻭِﻟﻤ‪‬ﺎ ﻫ‪‬ﺎ ‪‬ﻫﻨ‪‬ﺎ ؟ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺗ ﹶﻜﱡﻠ ﹸﻔ ِ‬ ‫ﻚ ﹶﺃ‪‬ﻧ ِ‬‫ﺖ ﹶﻟﻬ‪‬ﺎ‪ :‬ﻭﻣ‪‬ﺎﹶﻟ ِ‬ ‫ﺖ ﹶﻛﺬﹶﺍ ‪‬ﻭ ﹶﻛﺬﹶﺍ‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬ ‫ﺻ‪‬ﻨ ‪‬ﻌ ‪‬‬ ‫‪‬‬
‫ﻚ ﹶﻟ‪‬ﺘﺮ‪‬ﺍ ِﺟ ‪‬ﻊ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠـ ِﻪ‬ ‫ﺖ‪ ،‬ﻭِﺇ ﱠﻥ ﺍ‪‬ﺑ‪‬ﻨ‪‬ﺘ ‪‬‬‫ﺏ ﻣ‪‬ﺎ ‪‬ﺗﺮِﻳ ‪‬ﺪ ﹶﺃ ﹾﻥ ‪‬ﺗﺮ‪‬ﺍ ‪‬ﺟ ‪‬ﻊ ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﺨﻄﱠﺎ ِ‬ ‫ﺠﺒ‪‬ﺎ ﹶﻟﻚ‪ ‬ﻳ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫ﺖ‪:‬ﻭ‪‬ﺍ ‪‬ﻋ ‪‬‬ ‫ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬
‫ﺝ ‪‬ﻣﻜﹶﺎﻧِﻲ‪ ،‬ﺣﺘ‪‬ﻰ ﹶﺃ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺕ ِﺭﺩ‪‬ﺍﺋِﻲ‪،‬ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﻀﺒ‪‬ﺎ ﹶﻥ‪،‬ﻗﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪:‬ﹶﻓﹶﺄ ‪‬ﺧ ﹾﺬ ‪‬‬ ‫‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹶﻈ ﱠﻞ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣ ‪‬ﻪ ﹶﻏ ‪‬‬
‫ﺖ‬
‫ﻀﺒ‪‬ﺎ ﹶﻥ ؟ ﹶﻓﻘﹶﺎﻟﹶـ ‪‬‬ ‫ﲔ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹶﻈ ﱠﻞ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣ ‪‬ﻪ ﹶﻏ ‪‬‬ ‫ﻚ ﹶﻟ‪‬ﺘﺮ‪‬ﺍ ِﺟ ِﻌ ‪‬‬
‫ﺖ ﹶﻟﻬ‪‬ﺎ‪:‬ﻳ‪‬ﺎ ‪‬ﺑ‪‬ﻨ‪‬ﻴ ﹸﺔ ِﺇ‪‬ﻧ ِ‬ ‫ﺼ ﹶﺔ‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫‪‬ﺣ ﹾﻔ ‪‬‬
‫ﺐ ‪‬ﺭﺳ‪‬ﻮِﻟ ِﻪ‪،‬ﻳ‪‬ﺎ ‪‬ﺑ‪‬ﻨ‪‬ﻴ ﹸﺔ ﻟﹶـﺎ‬‫ﻀ ‪‬‬ ‫ﲔ ﹶﺃﻧ‪‬ﻲ ﹸﺃ ‪‬ﺣ ﱢﺬ ‪‬ﺭ ِﻙ ‪‬ﻋﻘﹸﻮ‪‬ﺑ ﹶﺔ ﺍﻟﱠﻠ ِﻪ‪ ،‬ﻭ ﹶﻏ ‪‬‬ ‫ﺖ‪:‬ﺗ ‪‬ﻌﹶﻠ ِﻤ ‪‬‬
‫ﺼ ﹸﺔ‪:‬ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ِﺇ‪‬ﻧ ‪‬ﻪ ﹶﻟ‪‬ﻨﺮ‪‬ﺍ ِﺟ ‪‬ﻌ‪‬ﻨ ‪‬ﻪ ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫‪‬ﺣ ﹾﻔ ‪‬‬
‫ﺖ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃ ‪‬ﺩﺧ‪‬ـ ﹶﻞ‬ ‫ﺐ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ  ِﺇﻳ‪‬ﺎﻫ‪‬ﺎ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟ ‪‬‬ ‫ﺴ‪‬ﻨﻬ‪‬ﺎ‪ ،‬ﻭ ‪‬ﺣ ‪‬‬ ‫ﺠ‪‬ﺒﻬ‪‬ﺎ ‪‬ﺣ ‪‬‬ ‫ﻚ ‪‬ﻫ ِﺬ ِﻩ ﺍﱠﻟﺘِﻲ ﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﻋ ‪‬‬ ‫‪‬ﺗ ‪‬ﻐﺮ‪‬ﻧ ِ‬
‫ﺏ ﻗﹶـ ‪‬ﺪ‬ ‫ﺨﻄﱠـﺎ ِ‬ ‫ﻚ ﻳ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﺠﺒ‪‬ﺎ ﹶﻟ ‪‬‬
‫ﺖ ﻟِﻲ ﹸﺃ ‪‬ﻡ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ‪ :‬ﻋ ‪‬‬
‫‪‬ﻋﻠﹶﻰ ﹸﺃ ‪‬ﻡ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ِﻟ ﹶﻘﺮ‪‬ﺍ‪‬ﺑﺘِﻲ ِﻣ‪‬ﻨﻬ‪‬ﺎ‪،‬ﹶﻓ ﹶﻜﱠﻠ ‪‬ﻤ‪‬ﺘﻬ‪‬ﺎ‪ ،‬ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬
‫ﺖ ﻓِﻲ ﹸﻛ ﱢﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﺗ‪‬ﺒ‪‬ﺘ ِﻐ ‪‬ﻲ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﺪ ‪‬ﺧ ﹶﻞ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ ،‬ﻭﺑ‪‬ـ‪‬ﻴ ‪‬ﻦ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍ ِﺟ ِﻪ‪،‬ﹶﻓﹶﺄﺧ‪‬ـ ﹶﺬ‪‬ﺗﻨِﻲ‬ ‫‪‬ﺩ ‪‬ﺧ ﹾﻠ ‪‬‬
‫ﺖ ﹶﺃﻧ‪‬ـﺎ‬ ‫ﺐ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ‪‬ﻧﺼ‪‬ﺎ ِﺭ ِﺇﺫﹶﺍ ِﻏ‪‬ﺒ ‪‬‬
‫ﺖ ﻓِﻴ ِﻪ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﻟِﻲ ﺻ‪‬ﺎ ِﺣ ‪‬‬ ‫ﺾ ﻣ‪‬ﺎ ﹸﻛ‪‬ﻨ ‪‬‬ ‫ﺴ ‪‬ﺮ‪‬ﺗﻨِﻲ ‪‬ﻋ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِ‬ ‫ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﹶﺃ ‪‬ﺧﺬﹰﺍ‪ ،‬ﹶﻓ ﹶﻜ ‪‬‬
‫ﻑ ِﻣِﻠﻜﹰﺎ ِﻣ ‪‬ﻦ ‪‬ﻣﻠﹸﻮ ِﻙ ﹶﻏﺴ‪‬ﺎ ﹶﻥ‬ ‫ﺨ ‪‬ﻮ ‪‬‬‫ﺤ ‪‬ﻦ ﺣِﻴ‪‬ﻨِﺌ ٍﺬ ‪‬ﻧ‪‬ﺘ ‪‬‬
‫ﺨ‪‬ﺒ ِﺮ‪ ،‬ﻭ‪‬ﻧ ‪‬‬
‫ﺖ ﹶﺃﻧ‪‬ﺎ ﺁﺗِﻴ ِﻪ ﺑِﺎﹾﻟ ‪‬‬ ‫ﺏ ﹸﻛ‪‬ﻨ ‪‬‬ ‫ﺨ‪‬ﺒ ِﺮ‪ ،‬ﻭِﺇﺫﹶﺍ ﻏﹶﺎ ‪‬‬ ‫ﹶﺃﺗ‪‬ﺎﻧِﻲ ﺑِﺎﹾﻟ ‪‬‬
‫ﻕ‬
‫ﻱ‪،‬ﹶﻓ ‪‬ﺪ ‪‬‬
‫ﺻﺪ‪‬ﻭ ‪‬ﺭﻧ‪‬ﺎ ِﻣ‪‬ﻨ ‪‬ﻪ‪ ،‬ﹶﻓﹶﺄﺗ‪‬ﺎﻧِﻲ ﺻ‪‬ﺎ ِﺣﺒِﻲ ﺍﹾﻟﹶﺄﻧ‪‬ـﺼ‪‬ﺎ ِﺭ ‪‬‬ ‫ﺕ ‪‬‬ ‫ﺴ ‪‬ﲑ ِﺇﹶﻟ‪‬ﻴﻨ‪‬ﺎ‪ ،‬ﹶﻓ ﹶﻘ ِﺪ ﺍ ‪‬ﻣ‪‬ﺘﹶﻠﹶﺄ ‪‬‬
‫ﹸﺫ ِﻛ ‪‬ﺮ ﹶﻟﻨ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻳﺮِﻳ ‪‬ﺪ ﹶﺃ ﹾﻥ ‪‬ﻳ ِ‬
‫ﻚ‪:‬ﻋ‪‬ـ ‪‬ﺰ ﹶﻝ ‪‬ﺭﺳ‪‬ـﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ ‬ ‫ﺖ‪:‬ﺟ‪‬ﺎ َﺀ ﺍﹾﻟ ‪‬ﻐﺴ‪‬ﺎِﻧ ‪‬ﻲ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ِﻣ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬ ‫ﺏ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺍ ﹾﻓ‪‬ﺘ ِﺢ ﺍ ﹾﻓ‪‬ﺘ ‪‬ﺢ‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺍﹾﻟﺒ‪‬ﺎ ‪‬‬

‫‪ - ٦٥٦‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪(٤٢٩٤) -‬‬

‫‪٣٣٩‬‬
‫ﺖ‪،‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ‬
‫ﺝ‪ ،‬ﺣﺘ‪‬ﻰ ِﺟﹾﺌ ‪‬‬
‫ﺕ ﹶﺛ ‪‬ﻮﺑِﻲ ﹶﻓﹶﺄ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﺸ ﹶﺔ‪،‬ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬ﺧ ﹾﺬ ‪‬‬
‫ﺼ ﹶﺔ ‪‬ﻭﻋ‪‬ﺎِﺋ ‪‬‬
‫ﻒ ‪‬ﺣ ﹾﻔ ‪‬‬
‫ﺖ‪ :‬ﺭ ِﻏ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﹶﺃ ‪‬ﺯﻭ‪‬ﺍ ‪‬ﺟ ‪‬ﻪ‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺱ‬
‫ﺠﹶﻠ ٍﺔ‪ ،‬ﻭ ﹸﻏﻠﹶﺎ ‪‬ﻡ ِﻟ ‪‬ﺮﺳ‪‬ـﻮ ِﻝ ﺍﻟﻠﱠـ ِﻪ  ﹶﺃﺳ‪‬ـ ‪‬ﻮ ‪‬ﺩ ‪‬ﻋﻠﹶـﻰ ‪‬ﺭﹾﺃ ِ‬ ‫ﺸ ‪‬ﺮ‪‬ﺑ ٍﺔ ﹶﻟ ‪‬ﻪ ‪‬ﻳ ‪‬ﺮ‪‬ﺗﻘﹶﻰ ِﺇﹶﻟ‪‬ﻴﻬ‪‬ﺎ ِﺑ ‪‬ﻌ ‪‬‬
‫ﺍﻟﱠﻠ ِﻪ  ﻓِﻲ ﻣ‪ ‬‬
‫ﺚ‪،‬ﹶﻓﹶﻠﻤ‪‬ﺎ‬
‫ﺖ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ  ﺍﹾﻟﺤ‪‬ـﺪِﻳ ﹶ‬ ‫ﺼ ‪‬‬ ‫ﺼ ‪‬‬ ‫ﺖ‪ :‬ﻫﺬﹶﺍ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪،‬ﹶﻓﹶﺄ ِﺫ ﹾﻥ ﻟِﻲ ﻗﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪ :‬ﹶﻓ ﹶﻘ ‪‬‬ ‫ﺍﻟ ‪‬ﺪ ‪‬ﺭ ‪‬ﺟ ِﺔ‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺖ‬
‫ﺼﲑٍ ﻣ‪‬ﺎ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻪ ‪‬ﻭ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻪ ‪‬ﺷ ‪‬ﻲ ٌﺀ ‪‬ﻭ‪‬ﺗﺤ‪‬ـ ‪‬‬
‫ﺴ ‪‬ﻢ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ ،‬ﻭِﺇ‪‬ﻧ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﺣ ِ‬ ‫ﺚ ﹸﺃ ‪‬ﻡ ‪‬ﺳﹶﻠ ‪‬ﻤ ﹶﺔ ‪‬ﺗ‪‬ﺒ ‪‬‬ ‫ﺖ ‪‬ﺣﺪِﻳ ﹶ‬ ‫‪‬ﺑﹶﻠ ‪‬ﻐ ‪‬‬
‫ﺼﺒ‪‬ﻮﻏﹶﺎ‪ ،‬ﻭ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﺭﹾﺃﺳِـ ِﻪ ﹸﺃ ‪‬ﻫﺒ‪‬ـﺎ‬
‫ﻒ‪ ،‬ﻭِﺇ ﱠﻥ ِﻋ‪‬ﻨ ‪‬ﺪ ِﺭ ‪‬ﺟﹶﻠ‪‬ﻴ ِﻪ ﹶﻗ ‪‬ﺮﻇﹰﺎ ﻣ‪‬ـ ‪‬‬
‫ﺸ ‪‬ﻮﻫ‪‬ﺎ ﻟِﻴ ‪‬‬ ‫‪‬ﺭﹾﺃ ِﺳ ِﻪ ِﻭﺳ‪‬ﺎ ‪‬ﺩ ﹲﺓ ِﻣ ‪‬ﻦ ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﺣ ‪‬‬
‫ﺖ‪:‬ﻳ‪‬ﺎ‬
‫ﻚ ؟ "‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺖ ﹶﻓﻘﹶﺎ ﹶﻝ‪ ":‬ﻣ‪‬ﺎ ‪‬ﻳ‪‬ﺒﻜِﻴ ‪‬‬
‫ﺐ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪،‬ﹶﻓ‪‬ﺒ ﹶﻜ‪‬ﻴ ‪‬‬ ‫ﺼ ِﲑ ﻓِﻲ ‪‬ﺟ‪‬ﻨ ِ‬ ‫ﺤِ‬ ‫ﺖ ﹶﺃﹶﺛ ‪‬ﺮ ﺍﹾﻟ ‪‬‬ ‫‪‬ﻣ ‪‬ﻌﱠﻠ ﹶﻘ ﹰﺔ‪،‬ﹶﻓ ‪‬ﺮﹶﺃ‪‬ﻳ ‪‬‬
‫ﻚ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ ":‬ﹶﺃﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﺮﺿ‪‬ـﻰ ﹶﺃ ﹾﻥ‬ ‫ﺼ ‪‬ﺮ ﻓِﻴﻤ‪‬ﺎ ‪‬ﻫﻤ‪‬ﺎ ﻓِﻴ ِﻪ‪ ،‬ﻭِﺇ‪‬ﻧ ‪‬‬‫ﺴﺮ‪‬ﻯ ‪‬ﻭﹶﻗ‪‬ﻴ ‪‬‬ ‫‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ‪ِ،‬ﺇ ﱠﻥ ِﻛ ‪‬‬
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‫‪‬ﻳﻜﹸﻮ ﹶﻥ ﹶﻟ ‪‬ﻬﻤ‪‬ﺎ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭﹶﻟﻨ‪‬ﺎ ﺍﻟﹾﺂ ِﺧ ‪‬ﺮ ﹸﺓ ؟ "‬
‫ﻭﳌﺎ ﺃﻓﻀﺖ ﺍﳋﻼﻓﺔ ﺇﱃ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪،‬ﺃﺗﺘﻪ ﺍﻟﻮﻓﻮﺩ‪،‬ﻓﺈﺫﺍ ﻓﻴﻬﻢ ﻭﻓـﺪ ﺍﳊﺠـﺎﺯ‪،‬ﻓﻨﻈﺮ ﺇﱃ‬
‫ﺻﱯ ﺻﻐﲑ ﺍﻟﺴﻦ‪،‬ﻭﻗﺪ ﺃﺭﺍﺩ ﺃﻥ ﻳﺘﻜﻠﻢ ﻓﻘﺎﻝ‪:‬ﻟﻴﺘﻜﻠﻢ ﻣﻦ ﻫﻮ ﺃﺳﻦ ﻣﻨﻚ‪،‬ﻓﺈﻧﻪ ﺃﺣـﻖ ﺑـﺎﻟﻜﻼﻡ‬
‫ﻣﻨﻚ‪،‬ﻓﻘﺎﻝ ﺍﻟﺼﱯ‪:‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻟﻮ ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﻛﻤﺎ ﺗﻘﻮﻝ ﻟﻜﺎﻥ ﰲ ﳎﻠﺴﻚ ﻫﺬﺍ ﻣﻦ ﻫـﻮ‬
‫ﺃﺣﻖ ﺑﻪ ﻣﻨﻚ‪،‬ﻗﺎﻝ‪:‬ﺻﺪﻗﺖ‪،‬ﻓﺘﻜﻠﻢ‪،‬ﻓﻘﺎﻝ‪:‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪،‬ﺇﻧﺎ ﻗﺪﻣﻨﺎ ﻋﻠﻴﻚ ﻣﻦ ﺑﻠﺪ ﲢﻤـﺪ ﺍﷲ‬
‫ﺍﻟﺬﻱ ﻣﻦ ﻋﻠﻴﻨﺎ ﺑﻚ‪،‬ﻣﺎ ﻗﺪﻣﻨﺎ ﻋﻠﻴﻚ ﺭﻏﺒﺔ ﻣﻨﺎ ﻭﻻ ﺭﻫﺒﺔ ﻣﻨﻚ‪،‬ﺃﻣﺎ ﻋﺪﻡ ﺍﻟﺮﻏﺒﺔ‪،‬ﻓﻘﺪ ﺃﻣﻨﺎ ﺑـﻚ‬
‫ﰲ ﻣﻨﺎﺯﻟﻨﺎ‪،‬ﻭﺃﻣﺎ ﻋﺪﻡ ﺍﻟﺮﻫﺒﺔ‪،‬ﻓﻘﺪ ﺃﻣﻨﺎ ﺟﻮﺭﻙ ﺑﻌﺪﻟﻚ‪،‬ﻓﻨﺤﻦ ﻭﻓﺪ ﺍﻟﺸﻜﺮ ﻭﺍﻟﺴﻼﻡ‪.‬ﻓﻘﺎﻝ ﻟـﻪ‬
‫ﻋﻤﺮ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ‪:‬ﻋﻈﲏ ﻳﺎ ﻏﻼﻡ‪.‬ﻓﻘﺎﻝ‪:‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺇﻥ ﺃﻧﺎﺳﹰﺎ ﻏﺮﻫﻢ ﺣﻠـﻢ ﺍﷲ ﻭﺛﻨـﺎﺀ‬
‫ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﻢ‪،‬ﻓﻼ ﺗﻜﻦ ﳑﻦ ﻳﻐﺮﻩ ﺣﻠﻢ ﺍﷲ ﻭﺛﻨﺎﺀ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ‪،‬ﻓﺘﺰﻝ ﻗﺪﻣﻚ ﻭﺗﻜﻮﻥ ﻣﻦ ﺍﻟـﺬﻳﻦ‬
‫ﺴ ‪‬ﻤﻌ‪‬ﻮ ﹶﻥ{ )‪ (٢١‬ﺳـﻮﺭﺓ‬
‫ﻗﺎﻝ ﺍﷲ ﻓﻴﻬﻢ‪ }:‬ﻭ ﹶﻻ ‪‬ﺗﻜﹸﻮﻧ‪‬ﻮﹾﺍ ﻛﹶﺎﱠﻟﺬِﻳ ‪‬ﻦ ﻗﹶﺎﻟﹸﻮﺍ ﺳ‪‬ـ ِﻤ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻭﻫ‪‬ـ ‪‬ﻢ ﹶﻻ ﻳ‪‬ـ ‪‬‬
‫ﺍﻷﻧﻔﺎﻝ‪.‬ﻓﻨﻈﺮ ﻋﻤﺮ ﰲ ﺳﻦ ﺍﻟﻐﻼﻡ ﻓﺈﺫﺍ ﻟﻪ ﺍﺛﻨﺘﺎ ﻋﺸﺮﺓ ﺳﻨﺔ‪،‬ﻓﺄﻧﺸﺪﻫﻢ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﻋﻨﻪ‪:‬‬
‫ﺲ ﺃﺧﻮ ِﻋ ﹾﻠ ٍﻢ ﹶﻛ ‪‬ﻤ ‪‬ﻦ ‪‬ﻫ ‪‬ﻮ ﺟ‪‬ﺎ ِﻫ ﹸﻞ‬ ‫ﺲ ﺍﳌﺮ ُﺀ ﻳﻮﻟ ‪‬ﺪ ﻋﺎﳌﹰﺎ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺗﻌﻠﻢ ﻓﻠﻴ ‪‬‬
‫ﺠﺤ‪‬ﺎ ِﻓ ﹸﻞ‬ ‫ﺖ ‪‬ﻋﻠﹶﻴ ِﻪ ﺍﹾﻟ ‪‬‬‫ﻭﺇ ﱠﻥ ﹶﻛﺒِﲑ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ِﻡ ﹶﻻ ﻋ ﹾﻠﻢ‪ِ ‬ﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﺻ‪‬ﻐ ‪‬ﲑ ﺇﺫﺍ ﺍﹾﻟ‪‬ﺘ ﱠﻔ ‪‬‬
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‫ﺕ ﺇﻟﻴ ِﻪ ﺍﶈﹶﺎِﻓ ﹸﻞ‬ ‫ﻭﺇ ﱠﻥ ﺻ‪‬ﻐ ‪‬ﲑ ﺍﻟﻘﹶﻮ ِﻡ ﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﻋ‪‬ﺎﻟِﻤﹰﺎ ﻛﹶﺒ ‪‬ﲑ ﺇﺫﹶﺍ ‪‬ﺭ ‪‬ﺩ ‪‬‬

‫ﺝ ﹶﺃﺑِﻲ ‪‬ﻋﻮ‪‬ﺍ‪‬ﻧ ﹶﺔ )‪ ( ٣٧٠٩‬ﺻﺤﻴﺢ‬

‫ﺨ ‪‬ﺮ ‪‬‬ ‫‪ - ٦٥٧‬ﻣ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬‬
‫‪ - ٦٥٨‬ﺻﻮﺭ ﻣﻦ ﺍﺑﺘﻼﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻔﻬﺮﺱ ‪ (٧ / ١) -‬ﻭﺍﳌﺴﺘﻄﺮﻑ ﰲ ﻛﻞ ﻓﻦ ﻣﺴﺘﻈﺮﻑ ‪(٤٥ / ١) -‬‬
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‫ﻼ ﻋﻠﻰ ﺃﺫﻧﻪ ﻗﻠﻢ‪،‬ﻓﻘﺎﻝ‪:‬ﻣﻦ ﺃﻧﺖ ﻳﺎ ﻏﻼﻡ؟‬
‫ﻭﺩﺧﻞ ﺍﳌﺄﻣﻮﻥ ﻳﻮﻣﹰﺎ ﺑﻴﺖ ﺍﻟﺪﻳﻮﺍﻥ‪،‬ﻓﺮﺃﻯ ﻏﻼﻣﹰﺎ ﲨﻴ ﹰ‬
‫ﻗﺎﻝ‪:‬ﺃﻧﺎ ﺍﻟﻨﺎﺷﺊ ﰲ ﺩﻭﻟﺘﻚ‪،‬ﻭﺍﳌﺘﻘﻠﺐ ﰲ ﻧﻌﻤﺘﻚ‪،‬ﻭﺍﳌﺆﻣﻞ ﳋﺪﻣﺘﻚ‪،‬ﺍﳊﺴﻦ ﺑـﻦ ﺭﺟﺎﺀ؛ﻗـﺎﻝ‬
‫ﺍﳌﺄﻣﻮﻥ‪:‬ﺑﺎﻹﺣﺴﺎﻥ ﰲ ﺍﻟﺒﺪﻳﻬﺔ ﺗﻔﺎﺿﻠﺖ ﺍﻟﻌﻘﻮﻝ‪،‬ﺍﺭﻓﻌﻮﺍ ﻫﺬﺍ ﺍﻟﻐﻼﻡ ﻓﻮﻕ ﻣﺮﺗﺒﺘﻪ‪.٦٥٩‬‬
‫ﻭﺣﻜﻲ ﺃﻥ ﺍﻟﺒﺎﺩﻳﺔ ﻗﺤﻄﺖ ﰲ ﺃﻳﺎﻡ ﻫﺸﺎﻡ‪،‬ﻓﻘﺪﻣﺖ ﻋﻠﻴﻪ ﺍﻟﻌﺮﺏ‪،‬ﻓﻬـﺎﺑﻮﺍ ﺃﻥ ﻳﻜﻠﻤﻮﻩ‪،‬ﻭﻛـﺎﻥ‬
‫ﻓﻴﻬﻢ ﺩﺭﻭﺍﺱ ﺑﻦ ﺣﺒﻴﺐ‪،‬ﻭﻫﻮ ﺍﺑﻦ ﺳﺖ ﻋﺸﺮﺓ ﺳﻨﺔ‪،‬ﻟﻪ ﺫﺅﺍﺑﺔ‪،‬ﻭﻋﻠﻴﻪ ﴰﻠﺘﺎﻥ‪،‬ﻓﻮﻗﻌﺖ ﻋﻠﻴﻪ ﻋﲔ‬
‫ﻫﺸﺎﻡ‪،‬ﻓﻘﺎﻝ ﳊﺎﺟﺒﻪ‪:‬ﻣﺎ ﺷﺎﺀ ﺃﺣﺪ ﺃﻥ ﻳﺪﺧﻞ ﻋﻠﻲ ﺇﻻ ﺩﺧﻞ ﺣﱴ ﺍﻟﺼﺒﻴﺎﻥ‪،‬ﻓﻮﺛﺐ ﺩﺭﻭﺍﺱ ﺣﱴ‬
‫ﻭﻗﻒ ﺑﲔ ﻳﺪﻳﻪ ﻣﻄﺮﻗﹰﺎ ﻓﻘﺎﻝ‪:‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺇﻥ ﻟﻠﻜﻼﻡ ﻧﺸﺮﹰﺍ ﻭﻃﻴﹰﺎ‪،‬ﻭﺇﻧﻪ ﻻ ﻳﻌﺮﻑ ﻣﺎ ﰲ ﻃﻴﻪ‬
‫ﺇﻻ ﺑﻨﺸﺮﻩ‪،‬ﻓﺈﻥ ﺃﺫﻥ ﱄ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﻥ ﺃﻧﺸﺮﻩ ﻧﺸﺮﺗﻪ‪،‬ﻓﺄﻋﺠﺒﻪ ﻛﻼﻣﻪ‪،‬ﻭﻗﺎﻝ ﻟـﻪ‪:‬ﺃﻧـﺸﺮﻩ ﷲ‬
‫ﺩﺭﻙ‪،‬ﻓﻘﺎﻝ‪:‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺇﻧﻪ ﺃﺻﺎﺑﺘﻨﺎ ﺳﻨﻮﻥ ﺛﻼﺙ ﺳﻨﺔ ﺃﺫﺍﺑﺖ ﺍﻟـﺸﺤﻢ ﻭﺳـﻨﺔ ﺃﻛﻠـﺖ‬
‫ﺍﻟﻠﺤﻢ‪،‬ﻭﺳﻨﺔ ﺩﻗﺖ ﺍﻟﻌﻈﻢ‪،‬ﻭﰲ ﺃﻳﺪﻳﻜﻢ ﻓﻀﻮﻝ ﻣﺎﻝ‪،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﷲ ﻓﻔﺮﻗﻮﻫﺎ ﻋﻠﻰ ﻋﺒـﺎﺩﻩ‪،‬ﻭﺇﻥ‬
‫ﻛﺎﻧﺖ ﳍﻢ‪،‬ﻓﻌﻼﻡ ﲢﺒﺴﻮ‪‬ﺎ ﻋﻨﻬﻢ‪،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻟﻜﻢ‪،‬ﻓﺘﺼﺪﻗﻮﺍ ‪‬ـﺎ ﻋﻠﻴﻬﻢ‪،‬ﻓـﺈﻥ ﺍﷲ ﳚـﺰﻱ‬
‫ﺍﳌﺘﺼﺪﻗﲔ‪،‬ﻓﻘﺎﻝ ﻫﺸﺎﻡ‪:‬ﻣﺎ ﺗﺮﻙ ﺍﻟﻐﻼﻡ ﻟﻨﺎ ﰲ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﺜﻼﺙ ﻋﺬﺭﹰﺍ‪،‬ﻓﺄﻣﺮ ﻟﻠﺒـﻮﺍﺩﻱ ﲟﺎﺋـﺔ‬
‫ﺃﻟﻒ ﺩﻳﻨﺎﺭ‪،‬ﻭﻟﻪ ﲟﺎﺋﺔ ﺃﻟﻒ ﺩﺭﻫﻢ‪،‬ﰒ ﻗﺎﻝ ﻟﻪ‪:‬ﺃﻟﻚ ﺣﺎﺟﺔ؟ ﻗﺎﻝ‪:‬ﻣﺎ ﱄ ﺣﺎﺟﺔ ﰲ ﺧﺎﺻﺔ ﻧﻔـﺴﻲ‬
‫‪٦٦٠‬‬
‫ﺩﻭﻥ ﻋﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ‪،‬ﻓﺨﺮﺝ ﻣﻦ ﻋﻨﺪﻩ ﻭﻫﻮ ﻣﻦ ﺃﺟﻞ ﺍﻟﻘﻮﻡ‪.‬‬
‫ﻓﻴﺆﺧﺬ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺜﻠﺔ ﺍﻟﱵ ﺳﺮﺩﻧﺎﻫﺎ ﺃﻥ ﺃﺑﻨﺎﺀ ﺍﻟﺴﻠﻒ ﻛﺎﻧﻮﺍ ﻳﺘﺮﺑﻮﻥ ﻋﻠﻰ ﺍﻟﺘﺤﺮﺭ ﺍﻟﺘﺎﻡ ﻣـﻦ‬
‫ﻇﺎﻫﺮﺓ ﺍﳋﺠﻞ‪،‬ﻭﻣﻦ ﺑﻮﺍﺩﺭ ﺍﻻﻧﻜﻤـﺎﺵ ﻭﺍﻻﻧﻄﻮﺍﺋﻴـﺔ‪،‬ﻭﺫﻟﻚ ﺑـﺴﺒﺐ ﺗﻌﻮﻳـﺪﻫﻢ ﻋﻠـﻰ‬
‫ﺍﳉﺮﺃﺓ‪،‬ﻭﻣﺼﺎﺣﺒﺔ ﺍﻵﺑﺎﺀ ﳍﻢ ﺣﻀﻮﺭ ﺍ‪‬ﺎﻟﺲ ﺍﻟﻌﺎﻣﺔ‪،‬ﻭﺯﻳﺎﺭﺓ ﺍﻷﺻﺪﻗﺎﺀ‪،‬ﰒ ﺑﺎﻟﺘـﺎﱄ ﺗـﺸﺠﻴﻌﻬﻢ‬
‫ﻋﻠﻰ ﺍﻟﺘﺤﺪﺙ ﺃﻣﺎﻡ ﺍﻟﻜﺒﺎﺭ‪،‬ﰒ ﺩﻓﻊ ﺫﻭﻱ ﺍﻟﻨﺒﺎﻫﺔ ﻭﺍﻟﻔﺼﺎﺣﺔ ﻣﻨﻬﻢ ﳌﺨﺎﻃﺒﺔ ﺍﳋﻠﻔﺎﺀ ﻭﺍﻷﻣﺮﺍﺀ‪،‬ﰒ‬
‫ﺍﺳﺘﺸﺎﺭ‪‬ﻢ ﰲ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻌﺎﻣﺔ‪،‬ﻭﺍﳌﺴﺎﺋﻞ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﳎﻤﻊ ﻣﻦ ﺍﳌﻔﻜﺮﻳﻦ ﻭﺍﻟﻌﻠﻤﺎﺀ‪.‬‬
‫ﻭﻫﺬﺍ ﻛﻠﻪ ﳑﺎ ﻳﻨﻤ‪‬ﻲ ﰲ ﺍﻷﻭﻻﺩ ﺍﳉﺮﺍﺀﺓ ﺍﻷﺩﺑﻴﺔ ﻭﻳﻐﺮﺱ ﰲ ﻧﻔﻮﺳﻬﻢ ﺃﻧﺒـﻞ ﻣﻌـﺎﱐ ﺍﻟﻔﻬـﻢ‬
‫ﻭﺍﻟﻮﻋﻲ‪،‬ﻭﻳﻬﻴﺐ ‪‬ﻢ ﰲ ﺃﻥ ﻳﺘﺪﺭﺟﻮﺍ ﰲ ﻣﺪﺍﺭﺝ ﺍﻟﻜﻤﺎﻝ ﻭﺗﻜﻮﻳﻦ ﺍﻟﺸﺨﺼﻴﺔ‪،‬ﻭﺍﻟﻨﻀﺞ ﺍﻟﻔﻜﺮﻱ‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻲ‪..‬‬

‫‪ - ٦٥٩‬ﺍﻟﻌﻘﺪ ﺍﻟﻔﺮﻳﺪ ‪(١٣٢ / ١) -‬‬

‫‪ - ٦٦٠‬ﺍﳌﺴﺘﻄﺮﻑ ﰲ ﻛﻞ ﻓﻦ ﻣﺴﺘﻈﺮﻑ ‪(٤٦ / ١) -‬‬
‫‪٣٤١‬‬
‫ﻓﻤﺎ ﻋﻠﻰ ﺍﳌﺮﺑﲔ ﺍﻟﻴﻮﻡ – ﻭﻻﺳﻴﻤﺎ ﺍﻵﺑﺎﺀ – ﺇﻻ ﺃﻥ ﻳﺄﺧﺬﻭﺍ ﺑﻘﻮﺍﻋﺪ ﻫﺬﻩ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻔﺎﺿﻠﺔ ﺣﱴ‬
‫ﻳﻨﺸﺄ ﺍﻷﻭﻻﺩ ﻋﻠﻰ ﺍﻟﺼﺮﺍﺣﺔ ﺍﻟﺘﺎﻣﺔ‪،‬ﻭﺍﳉﺮﺃﺓ ﺍﻟﻜﺎﻣﻠﺔ ﺿﻤﻦ ﺣﺪﻭﺩ ﺍﻷﺩﺏ ﻭﺍﻻﺣﺘﺮﺍﻡ ﻭﻣﺮﺍﻋـﺎﺓ‬
‫ﺷﻌﻮﺭ ﺍﻵﺧﺮﻳﻦ‪،‬ﻭﺇﻧﺰﺍﻝ ﺍﻟﻨﺎﺱ ﻣﻨﺎﺯﳍﻢ‪..‬ﻭﺇﻻ ﻓﺈﻥ ﺍﳉﺮﺃﺓ ﺳﺘﻨﻘﻠﺐ ﺇﱃ ﻭﻗﺎﺣﺔ‪،‬ﻭﺍﻟـﺼﺮﺍﺣﺔ ﺇﱃ‬
‫ﻗﻠﺔ ﺃﺩﺏ ﻣﻊ ﺍﻵﺧﺮﻳﻦ‪.‬‬
‫ﻭﻋﻠﻴﻨﺎ ﺃﻥ ﳕﻴﺰ ﺑﲔ ﺍﳊﻴﺎﺀ ﻭﺍﳋﺠﻞ ﻟﻠﻔﺮﻕ ﺍﻟﻮﺍﺿﺢ ﺑﻴﻨﻬﻤﺎ‪:‬‬
‫ﻓﺎﳋﺠﻞ – ﻛﻤﺎ ﻣﺮ – ﻫﻮ ﺍﻧﻜﻤﺎﺵ ﺍﻟﻮﻟﺪ ﻭﺍﻧﻄﻮﺍﺅﻩ ﻭﲡﺎﻓﻴﻪ ﻋﻦ ﻣﻼﻗﺎﺓ ﺍﻵﺧﺮﻳﻦ‪.‬ﺃﻣﺎ ﺍﳊﻴـﺎﺀ‬
‫ﻓﻬﻮ ﺍﻟﺘﺰﺍﻡ ﺍﻟﻮﻟﺪ ﻣﻨﺎﻫﺞ ﺍﻟﻔﻀﻴﻠﺔ ﻭﺁﺩﺍﺏ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻓﻠﻴﺲ ﻣﻦ ﺍﳋﺠﻞ ﰲ ﺷﻲﺀ ﺃﻥ ﻧﻌﻮ‪‬ﺩ ﺍﻟﻮﻟﺪ ﻣﻨﺬ ﻧـﺸﺄﺗﻪ ﻋﻠـﻰ ﺍﻻﺳـﺘﺤﻴﺎﺀ ﻣـﻦ ﺍﻗﺘـﺮﺍﻑ‬
‫ﺍﳌﻨﻜﺮ‪،‬ﻭﺍﺭﺗﻜﺎﺏ ﺍﳌﻌﺼﻴﺔ‪.‬‬
‫ﻭﻟﻴﺲ ﻣﻦ ﺍﳋﺠﻞ ﰲ ﺷﻲﺀ ﺣﲔ ﻧﻌﻮﺩ ﺍﻟﻮﻟﺪ ﻋﻠـﻰ ﺗـﻮﻗﲑ ﺍﻟﻜـﺒﲑ‪،‬ﻭﻏﺾ ﺍﻟﺒـﺼﺮ ﻋـﻦ‬
‫ﺍﶈﺮﻣﺎﺕ‪،‬ﻭﻛﻒ ﺍﻷﺫﻥ ﺃﻥ ﺗﺴﺘﺮﻕ ﺳ ‪‬ﺮﹰﺍ‪،‬ﺃﻭ ﺗﻜﺘﺸﻒ ﺧﺒﺌﹰﺎ‪.‬‬
‫ﻭﻟﻴﺲ ﻣﻦ ﺍﳋﺠﻞ ﰲ ﺷﻲﺀ ﺣﲔ ﻧﻌﻮﺩﻩ ﻋﻠﻰ ﺗﱰﻳﻪ ﺍﻟﻠﺴﺎﻥ ﺑﺄﻥ ﳜﻮﺽ ﰲ ﺑﺎﻃﻞ‪،‬ﻭﻋﻠﻰ ﻓﻄـﻢ‬
‫ﺍﻟﺒﻄﻦ ﻋﻦ ﺗﻨﺎﻭﻝ ﺍﶈﺮﻣﺎﺕ‪،‬ﻭﻋﻠﻰ ﺻﺮﻑ ﺍﻟﻮﻗﺖ ﰲ ﻃﺎﻋﺔ ﺍﷲ‪،‬ﻭﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺗﻪ!!‪..‬‬
‫ﷲ ﺑ‪‬ـ ِﻦ‬
‫ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻣﻦ ﺍﳊﻴﺎﺀ ﻫﻮ ﻣﺎ ﺃﻭﺻﻰ ﺑﻪ ﺭﺳﻮﻝ ﺍﷲ  ﻓ ‪‬ﻌﻦ‪ ‬ﹶﺃﺑِﻲ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ‪‬ﺪ ﹶﺓ ﺑ‪‬ـ ِﻦ ‪‬ﻋﺒ‪‬ـ ِﺪ ﺍ ِ‬
‫ﷲ ﺣ‪‬ـ ‪‬ﻖ‬
‫ﺤﻴ‪‬ﻮﺍ ﻣِـ ‪‬ﻦ ﺍ ِ‬‫ﷲ ‪:‬ﺍﺳ‪‬ـ‪‬ﺘ ‪‬‬ ‫ﷲ ‪‬ﻋﻨ‪‬ـ ‪‬ﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶـﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ـﻮ ﹸﻝ ﺍ ِ‬
‫ﺿ ‪‬ﻲ ﺍ ُ‬
‫ﺴﻌ‪‬ﻮ ٍﺩ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪‬ﺭ ِ‬
‫‪‬ﻣ ‪‬‬
‫ﺤﻴ‪‬ـﺎ ِﺀ‬ ‫ﷲ ‪‬ﺣ ‪‬ﻖ ﺍﹾﻟ ‪‬‬ ‫ﺤﻴ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍ ِ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ِﻟﱠﻠ ِﻪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻣ ِﻦ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬‫ﺤِﻴﻲ ﻭ‪‬ﺍﹾﻟ ‪‬‬‫ﺴ‪‬ﺘ ‪‬‬‫ﷲ‪ِ،‬ﺇﻧ‪‬ﺎ ﹶﻟ‪‬ﻨ ‪‬‬
‫ﺤﻴ‪‬ﺎ ِﺀ‪،‬ﻗﹶﺎﻟﹸﻮﺍ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ﺍﹾﻟ ‪‬‬
‫ﺕ ﻭ‪‬ﺍﹾﻟﺒ‪‬ﻼ َﺀ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﺍﻵ ِﺧ ‪‬ﺮ ﹶﺓ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ‬‫ﺱ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻭﻋ‪‬ﻰ‪،‬ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ﹾﻄ ‪‬ﻦ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺣﻮ‪‬ﻯ‪ ،‬ﻭﹾﻟ‪‬ﻴ ﹾﺬ ﹸﻛ ِﺮ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬ ‫ﻆ ﺍﻟ ‪‬ﺮﹾﺃ ‪‬‬ ‫ﺤ ﹶﻔ ِ‬
‫ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬‬
‫‪٦٦١‬‬
‫ﺤﻴ‪‬ﺎ ِﺀ"‬
‫ﷲ ‪‬ﺣ ‪‬ﻖ ﺍﹾﻟ ‪‬‬ ‫ﺤ‪‬ﻴﺎ ِﻣ ‪‬ﻦ ﺍ ِ‬
‫ﻚ ﹶﻓ ﹶﻘ ِﺪ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﺯِﻳ‪‬ﻨ ﹶﺔ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ‪ ،‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﻓ ‪‬ﻌ ﹶﻞ ﹶﺫِﻟ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳ ‪‬ﻬ ِﻞ ‪‬ﺑ ِﻦ ‪‬ﺳ ‪‬ﻌ ٍﺪ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ  ﻗﹶﺎ ﹶﻝ‪ ":‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﻟﹶﺎ ‪‬ﻳ ‪‬ﺪ ِﺭ ﹾﻛﻨِﻲ ‪‬ﺯﻣ‪‬ﺎ ﹲﻥ‪،‬ﹶﺃ ‪‬ﻭ ﻟﹶﺎ ‪‬ﺗ ‪‬ﺪ ِﺭﻛﹸﻮﺍ ‪‬ﺯﻣ‪‬ﺎﻧ‪‬ﺎ ﻟﹶﺎ‬
‫ﺏ‬
‫ﺴ‪‬ﻨ ﹸﺔ ﺍﹾﻟﻌ‪‬ـ ‪‬ﺮ ِ‬
‫ﺴ‪‬ﻨ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ﹶﺃﹾﻟ ِ‬
‫ﺏ ﺍﹾﻟﹶﺄﻋ‪‬ﺎ ِﺟ ِﻢ‪ ،‬ﻭﹶﺃﹾﻟ ِ‬
‫ﺤﻠِﻴ ِﻢ‪،‬ﹸﻗﻠﹸﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ﹸﻗﻠﹸﻮ ‪‬‬
‫ﺴ‪‬ﺘﺤ‪‬ﻰ ﻓِﻴ ِﻪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫‪‬ﻳ‪‬ﺘ‪‬ﺒ ‪‬ﻊ ﻓِﻴ ِﻪ ﺍﹾﻟ ‪‬ﻌﻠِﻴ ‪‬ﻢ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫‪٦٦٢‬‬
‫"‬
‫‪٦٦٣‬‬
‫ﺤﻴ‪‬ﺎ ُﺀ‪.‬‬
‫ﻼ ِﻡ ﺍﹾﻟ ‪‬‬ ‫ﷲ ‪ِ:‬ﺇ ﱠﻥ ِﻟ ﹸﻜ ﱢﻞ ﺩِﻳ ٍﻦ ‪‬ﺧﹸﻠﻘﹰﺎ‪ ،‬ﻭ ‪‬ﺧﹸﻠ ‪‬ﻖ ﺍ ِﻹ ‪‬ﺳ ﹶ‬ ‫ﺲ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ٍ‬

‫‪ - ٦٦١‬ﺍﳌﻌﺠﻢ ﺍﻟﺼﻐﲑ ﻟﻠﻄﱪﺍﱐ ‪ (٤٩٤)(٢٩٨ / ١) -‬ﺣﺴﻦ ﻟﻐﲑﻩ‬

‫‪ - ٦٦٢‬ﻣ ‪‬‬
‫ﺴ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ِﻦ ‪‬ﺣ‪‬ﻨ‪‬ﺒ ٍﻞ)‪ ( ٢٢٣٦٩‬ﺣﺴﻦ‬
‫‪٣٤٢‬‬
 ‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ -‬ﻇﺎﻫﺮﺓ ﺍﳋﻮﻑ ﻭﻋﻼﺟﻬﺎ‪:‬‬
‫ﻇﺎﻫﺮﺓ ﺍﳋﻮﻑ ﺣﺎﻟﺔ ﻧﻔﺴﻴﺔ ﺗﻌﺘﺮﻱ ﺍﻟﺼﻐﺎﺭ ﻭﺍﻟﻜﺒﺎﺭ‪،‬ﻭﺍﻟﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ‪..‬ﻭﻗﺪ ﺗﻜـﻮﻥ ﻫـﺬﻩ‬
‫ﺍﻟﻈﺎﻫﺮﺓ ﻣﺴﺘﺤﺒﺔ ﺇﻥ ﻛﺎﻧﺖ ﺿﻤﻦ ﺍﳊﺪﻭﺩ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻟﺪﻯ ﺍﻷﻃﻔﺎﻝ‪،‬ﻷ‪‬ﺎ ﺗﻜـﻮﻥ ﻭﺳـﻴﻠﺔ ﰲ‬
‫ﲪﺎﻳﺔ ﺍﻟﻄﻔﻞ ﻣﻦ ﺍﳊﻮﺍﺩﺙ‪،‬ﻭﺗ‪‬ﺠﻨ‪‬ﺒﻪ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻷﺧﻄﺎﺭ‪..‬‬
‫ﻭﻟﻜﻦ ﺇﺫﺍ ﺍﺯﺩﺍﺩ ﺍﳋﻮﻑ ﻋﻦ ﺍﳊﺪ ﺍﳌﻌﺘﺎﺩ‪،‬ﻭﲡﺎﻭﺯ ﺣﺪﻭﺩ ﺍﻟﻄﺒﻴﻌﺔ‪..‬ﻓﺈﻧﻪ ﻳﺴﺒﺐ ﰲ ﺍﻷﻃﻔﺎﻝ ﻗﻠﻘﹰﺎ‬
‫ﻧﻔﺴ‪‬ﻴﹰﺎ‪،‬ﻓﻌﻨﺪﻩ ﻳﻌﺘﱪ ﻣﺸﻜﻠﺔ ﻧﻔﺴﻴﺔ ﳚﺐ ﻣﻌﺎﳉﺘﻬﺎ ﻭﺍﻟﻨﻈﺮ ﻓﻴﻬﺎ‪.‬‬
‫ﻳﻘﻮﻝ ﺍﳌﺨﺘﺼﻮﻥ ﺑﻌﻠﻢ ﻧﻔﺲ ﺍﻷﻃﻔﺎﻝ‪):‬ﺇ ﹼﻥ ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ﻗﺪ ﻳﺒﺪﻱ ﻋﻼﻣﺎﺕ ﺍﳋﻮﻑ‬
‫ﻋﻨﺪ ﺣﺪﻭﺙ ﺿﺠﺔ ﻣﻔﺎﺟﺌﺔ ﺃﻭ ﺳﻘﻮﻁ ﺷﻲﺀ ﺑﺸﻜﻞ ﻣﻔﺎﺟﺊ ﺃﻭ ﻣﺎ ﺷﺎﺑﻪ ﺫﻟـﻚ‪..‬ﻭﳜـﺎﻑ‬
‫ﺍﻟﻄﻔﻞ ﻣﻦ ﺍﻷﺷﺨﺎﺹ ﺍﻟﻐﺮﺑﺎﺀ ﺍﻋﺘﺒﺎﺭﹰﺍ ﻣﻦ ﺍﻟﺸﻬﺮ ﺍﻟﺴﺎﺩﺱ ﺗﻘﺮﻳﺒﹰﺎ‪،‬ﻭﺃﻣﺎ ﺍﻟﻄﻔﻞ ﰲ ﺳﻨﺘﻪ ﺍﻟﺜﺎﻟﺜـﺔ‬
‫ﻓﺈﻧﻪ ﳜﺎﻑ ﺃﺷﻴﺎﺀ ﻛﺜﲑﺓ ﻣﻦ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﺍﻟﺴﻴﺎﺭﺍﺕ ﻭﺍﳌﻨﺤﺪﺭﺍﺕ ﻭﺍﳌﻴﺎﻩ ﻭﻣﺎ ﺷﺎﺑﻪ ﻫﺬﺍ‪..‬‬
‫ﻭﺑﻮﺟﻪ ﻋﺎﻡ ﻓﺈﻥ ﺍﻹﻧﺎﺙ ﺃﻛﺜﺮ ﺇﻇﻬﺎﺭﹰﺍ ﻟﻠﺨﻮﻑ ﻣﻦ ﺍﻟﺬﻛﻮﺭ‪،‬ﻛﻤﺎ ﲣﺘﻠﻒ ﺷﺪﺗﻪ ﺗﺒﻌـﹰﺎ ﻟـﺸﺪﺓ‬
‫‪٦٦٤‬‬
‫ﻼ ﻛﺎﻥ ﺃﻛﺜﺮ ﲣﻮ‪‬ﻓﹰﺎ(‬
‫ﲣﻴﻞ ﺍﻟﻄﻔﻞ‪،‬ﻓﻜﻠﻤﺎ ﻛﺎﻥ ﺃﻛﺜﺮ ﲣﻴ ﹰ‬
‫ﻭﻻﺯﺩﻳﺎﺩ ﺍﳋﻮﻑ ﻟﺪﻯ ﺍﻷﻃﻔﺎﻝ ﻋﻮﺍﻣﻞ ﻭﺃﺳﺒﺎﺏ‪،‬ﻧﺬﻛﺮ ﺃﳘﻬﺎ‪:‬‬
‫• ﲣﻮﻳﻒ ﺍﻷﻡ ﻭﻟﻴﺪﻫﺎ ﺑﺎﻷﺷﺒﺎﺡ ﺃﻭ ﺍﻟﻈﻼﻡ ﺃﻭ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻟﻐﺮﻳﺒﺔ‪.‬‬
‫• ﺩﻻﻝ ﺍﻷﻡ ﺍﳌﻔﺮﻁ‪،‬ﻭﻗﻠﻘﻬﺎ ﺍﻟﺰﺍﺋﺪ‪،‬ﻭﲢﺴﺴﻬﺎ ﺍﻟﺸﺪﻳﺪ‪.‬‬
‫• ﺗﺮﺑﻴﺔ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﺍﻟﻌﺰﻟﺔ ﻭﺍﻻﻧﻄﻮﺍﺋﻴﺔ ﻭﺍﻻﺣﺘﻤﺎﺀ ﲜﺪﺭﺍﻥ ﺍﳌﱰﻝ‪.‬‬
‫• ﺳﺮﺩ ﺍﻟﻘﺼﺺ ﺍﳋﻴﺎﻟﻴﺔ ﺍﻟﱵ ﺗﺘﺼﻞ ﺑﺎﳉﻦ ﻭﺍﻟﻌﻔﺎﺭﻳﺖ‪.‬‬
‫‪...‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ ﻭﺍﻷﺳﺒﺎﺏ‪.‬‬
‫ﻭﻟﻌﻼﺝ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﰲ ﺍﻷﻃﻔﺎﻝ ﳚﺐ ﻣﺮﺍﻋﺎﺓ ﺍﻷﻣﻮﺭ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ -١‬ﺗﻨﺸﺌﺔ ﺍﻟﻮﻟﺪ ﻣﻨﺬ ﻧﻌﻮﻣﺔ ﺃﻇﻔﺎﺭﻩ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺑﺎﷲ‪،‬ﻭﺍﻟﻌﺒﺎﺩﺓ ﻟﻪ‪،‬ﻭﺍﻟﺘﺴﻠﻴﻢ ﳉﻨﺎﺑﻪ ﰲ ﻛﻞ ﻣﺎ‬
‫ﻳﻨﻮﺏ ﻭﻳﺮﻭﻉ‪..‬ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻟﻮﻟﺪ ﻳ‪‬ﺮﺑ‪‬ﻰ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺍﻹﳝﺎﻧﻴﺔ‪،‬ﻭﻳﻌﻮ‪‬ﺩ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺍﺕ‬
‫ﺍﻟﺒﺪﻧﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ‪..‬ﻓﺈﻧﻪ ﻻ ﳜﺎﻑ ﺇﺫﺍ ﺍﺑﺘﻠ ‪‬ﻲ‪،‬ﻭﻻ ﻳﻬﻠﻊ ﺇﺫﺍ ﺃﺻﻴﺐ‪..‬ﻭﺇﱃ ﻫﺬﺍ ﺃﺭﺷـﺪ ﺍﻟﻘـﺮﺁﻥ‬

‫‪ - ٦٦٣‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ‪ -‬ﻁ‪-‬ﺍﻟﺮﺳﺎﻟﺔ ‪ (٤١٨١)(٢٧٦ / ٥) -‬ﺣﺴﻦ ﻟﻐﲑﻩ‬

‫‪ - ٦٦٤‬ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﺸﻜﻼﺕ ﺍﻟﺴﻠﻮﻛﻴﺔ ﻋﻨﺪ ﺍﻷﻃﻔﺎﻝ ﻟﻠﺪﻛﺘﻮﺭ ﻧﺒﻴﻪ ﺍﻟﻐﱪﺓ ﺹ ‪.١٥٠‬‬
‫‪٣٤٣‬‬
‫ﺴ ‪‬ﻪ‬
‫ﺸ ‪‬ﺮ ‪‬ﺟﺰ‪‬ﻭﻋ‪‬ﺎ )‪ (٢٠‬ﻭِﺇﺫﹶﺍ ﻣ‪‬ـ ‪‬‬
‫ﺴ ‪‬ﻪ ﺍﻟ ‪‬‬
‫ﺍﻟﻜﺮﱘ ﺣﲔ ﻗﺎﻝ‪ِ }:‬ﺇ ﱠﻥ ﺍﹾﻟِﺈ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ‪‬ﺧِﻠ ‪‬ﻖ ‪‬ﻫﻠﹸﻮﻋ‪‬ﺎ )‪ِ (١٩‬ﺇﺫﹶﺍ ‪‬ﻣ ‪‬‬
‫ﲔ )‪ (٢٢‬ﺍﻟﱠـﺬِﻳ ‪‬ﻦ ﻫ‪‬ـ ‪‬ﻢ ‪‬ﻋﻠﹶـﻰ ﺻ‪‬ـﻠﹶﺎِﺗ ِﻬ ‪‬ﻢ ﺩ‪‬ﺍِﺋﻤ‪‬ـﻮ ﹶﻥ )‪(٢٣‬‬ ‫ﺼﱢﻠ ‪‬‬
‫ﺨ‪‬ﻴ ‪‬ﺮ ‪‬ﻣﻨ‪‬ﻮﻋ‪‬ﺎ )‪ِ (٢١‬ﺇﻟﱠﺎ ﺍﹾﻟﻤ‪‬ـ ‪‬‬ ‫ﺍﹾﻟ ‪‬‬
‫]ﺍﳌﻌﺎﺭﺝ‪. {[٢٣ - ١٩:‬‬
‫ﺴ ‪‬ﻪ ‪‬ﻣ ﹾﻜﺮ‪‬ﻭ ‪‬ﻩ‪ ،‬ﹶﻛِﺜ ‪‬ﲑ ﺍ ﹶﳌﻨ‪‬ـ ِﻊ‪ِ،‬ﺇﺫﹶﺍ‬
‫ﻉ‪ِ،‬ﺇﺫﹶﺍ ‪‬ﻣ ‪‬‬
‫ﳉ ‪‬ﺰ ِ‬
‫ِﺇ ﱠﻥ ﺍﻹِ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ‪‬ﺧِﻠ ‪‬ﻖ ‪‬ﺳﺮِﻳ ‪‬ﻊ ﺍﻻ‪‬ﻧ ِﻔﻌ‪‬ﺎ ِﻝ ﻭﺍﻟ‪‬ﺘﹶﺄﱡﺛ ِﺮ‪ ،‬ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﺷﺪِﻳ ‪‬ﺪ ﺍ ﹶ‬
‫ﺴ ‪‬ﺮ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﻓِﻲ ‪‬ﻫ ِﺬ ِﻩ ﺍﻵ‪‬ﻳ ِﺔ ﺍﻟ ﹶﻜ ِﺮ ‪‬ﳝ ِﺔ ﻭﺍﻟﺘِﻲ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪﻫ‪‬ﺎ ‪‬ﻣ ‪‬ﻌﻨ‪‬ـﻰ ﹶﻗ ‪‬ﻮﻟِـ ِﻪ ) ‪‬ﻫﻠﹸﻮﻋـﹰﺎ‬ ‫ﺖ ِﺑ ِﻪ ِﻧ ‪‬ﻌ ‪‬ﻤ ﹲﺔ ‪.‬ﹸﺛ ‪‬ﻢ ﹶﻓ ‪‬‬
‫‪‬ﻧ ‪‬ﺰﹶﻟ ‪‬‬
‫ﺨﹶﻠ ‪‬ﻊ ﹶﻗ ﹾﻠﺒ‪‬ـ ‪‬ﻪ ﻣِـ ‪‬ﻦ ﺷِـ ‪‬ﺪ ِﺓ‬ ‫ﳊ ‪‬ﺰ ﹸﻥ‪،‬ﻭ‪‬ﺍ‪‬ﻧ ‪‬‬
‫ﻀ ‪‬ﺮ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻮﻟﹶﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍ ﹸ‬
‫ﺸ ‪‬ﺮ ﻭﺍﻟ ‪‬‬ ‫ﺴ ‪‬ﻪ ﺍﻟ ‪‬‬ ‫(‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ِ:‬ﺇ ﱠﻥ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ِﺇﺫﹶﺍ ‪‬ﻣ ‪‬‬
‫ﺨ ﹶﻞ ِﺑﻬ‪‬ـﺎ‬‫ﷲ ‪‬ﺑ ِ‬‫ﺖ ﹶﻟ ‪‬ﻪ ِﻧ ‪‬ﻌ ‪‬ﻤ ﹲﺔ ِﻣ ‪‬ﻦ ﺍ ِ‬
‫ﺼﹶﻠ ‪‬‬‫ﺼ ﹶﻞ ِﺇﻟﹶﻴ ِﻪ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪﻫ‪‬ﺎ ﹶﺃﺑ‪‬ﺪﹰﺍ ‪ .‬ﻭِﺇﺫﹶﺍ ‪‬ﺣ ‪‬‬
‫ﺲ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻥ ‪‬ﻳ ِ‬‫ﺐ‪ ،‬ﻭ‪‬ﻳِﺌ ‪‬‬ ‫ﺍﻟ ‪‬ﺮ ‪‬ﻋ ِ‬
‫ﺕ ﺍ ِﻹﻧ‪‬ـﺴ‪‬ﺎ ِﻥ ﺍﻟ ﹶﺬﻣِﻴﻤ‪‬ـ ِﺔ‪،‬ﺍﻟﺘِﻲ‬ ‫ﺻﻔﹶﺎ ِ‬‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ِﻣ ‪‬ﻦ ِ‬ ‫ﺴ‪‬ﺘﹾﺜﻨِﻲ ﺍ ُ‬ ‫ﷲ ﻓِﻴﻬ‪‬ﺎ ‪ .‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬ ‫‪‬ﻋﻠﹶﻰ ﹶﻏ‪‬ﻴ ِﺮ ِﻩ‪ ،‬ﻭ ‪‬ﻣ‪‬ﻨ ‪‬ﻊ ‪‬ﺣ ‪‬ﻖ ﺍ ِ‬
‫ﺼﻠﱡﻮ ﹶﻥ ‪.‬‬ ‫ﳋ‪‬ﻴ ِﺮ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻢ ﺍ ﹸﳌ ‪‬‬ ‫ﷲ ِﺇﻟﹶﻰ ﺍ ﹶ‬ ‫ﲔ ﺍﻟﺬِﻳ ‪‬ﻦ ‪‬ﻫﺪ‪‬ﺍ ‪‬ﻫ ‪‬ﻢ ﺍ ُ‬ ‫ﻉ ﻭ‪‬ﺍ ﹶﳌ‪‬ﻨ ِﻊ‪،‬ﺇِ ﱠﻻ ﺍ ﹸﳌ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﳉ ‪‬ﺰ ِ‬
‫‪‬ﺗ‪‬ﺘ ‪‬ﻤﱠﺜ ﹸﻞ ﺑِﺎ ﹶﳍﹶﻠ ِﻊ ﻭ‪‬ﺍ ﹶ‬
‫ﺸ ‪‬ﻐﹸﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ ﺷ‪‬ﺎ ِﻏ ﹲﻞ‪ ،‬ﻭﻓِﻲ ‪‬ﻫﺬﹶﺍ ِﺇﺷ‪‬ـﺎ ‪‬ﺭ ﹲﺓ‬ ‫ﺕ ﻓِﻲ ﹶﺃ ‪‬ﻭﻗﹶﺎِﺗﻬ‪‬ﺎ‪ ،‬ﹶﻻ ‪‬ﻳ ‪‬‬ ‫ﺼﹶﻠﻮ‪‬ﺍ ِ‬ ‫ﺍﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﺤ‪‬ﺎِﻓﻈﹸﻮ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﹶﺃﺩ‪‬ﺍ ِﺀ ﺍﻟ ‪‬‬
‫ﺠ ‪‬ﻌﻠﹸﻮ ﹶﻥ ﻓِﻲ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍِﻟﻬِ ‪‬ﻢ ‪‬ﻧﺼِﻴﺒﹰﺎ ‪‬ﻣ ‪‬ﻌﻴ‪‬ﻨﹰﺎ ‪‬ﻳ‪‬ﻨ ِﻔﻘﹸﻮ‪‬ﻧ ‪‬ﻪ ‪‬ﺗ ﹶﻘﺮ‪‬ﺑﹰﺎ ﻣِـ ‪‬ﻦ‬
‫ﻀ ِﻞ ﺍ ﹸﳌﺪ‪‬ﺍ ‪‬ﻭ ‪‬ﻣ ِﺔ ‪‬ﻋﻠﹶﻰ ﺍﻟ ِﻌﺒ‪‬ﺎ ‪‬ﺩ ِﺓ ‪.‬ﻭ‪‬ﺍﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬ ‫ِﺇﻟﹶﻰ ﹶﻓ ‪‬‬
‫ﺴﹶﺄﻟﹸﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺍﻟ ‪‬ﻌ ‪‬ﻮ ﹶﻥ ‪.‬‬
‫ﲔ ﺍﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬‫ﺴ ‪‬‬‫ﺕ ﻭﺍﻟﺒ‪‬ﺎِﺋ ِ‬ ‫ﷲ‪ ،‬ﻭ ﹶﻃﻠﹶﺒﹰﺎ ِﻟ ‪‬ﻤ ‪‬ﺮﺿ‪‬ﺎِﺗ ِﻪ ‪.‬ﻳ‪‬ﻨ ِﻔﻘﹸﻮ‪‬ﻧ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﹶﺫﻭِﻱ ﺍﳊﹶﺎﺟ‪‬ﺎ ِ‬ ‫ﺍِ‬
‫ﻚ ﻓِﻲ ﹶﺃ ﹾﻓﻌ‪‬ﺎِﻟ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﺃﻗﹾـﻮ‪‬ﺍِﻟ ِﻬ ‪‬ﻢ‬ ‫ﺏ ﹶﻓ‪‬ﻴ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ﹶﻟ ‪‬ﻪ ‪‬ﻭ‪‬ﺗ ﹾﻈ ‪‬ﻬ ‪‬ﺮ ﺁﺛﹶﺎ ‪‬ﺭ ﹶﺫِﻟ ‪‬‬
‫ﳊﺴ‪‬ﺎ ِ‬
‫ﻭ‪‬ﺍﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ِﺑ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍ ﹶﳌﻌ‪‬ﺎ ِﺩ ﻭ‪‬ﺍ ِ‬
‫ﺏ‬‫ﺕ‪ ،‬ﻭ ِﻣ ِﻦ ﺍ ‪‬ﺭِﺗﻜﹶـﺎ ِ‬ ‫ﺽ ﻭ‪‬ﺍﻟﻮ‪‬ﺍ ِﺟﺒ‪‬ﺎ ِ‬ ‫ﺼ ‪‬ﺮﻓﹶﺎِﺗ ِﻬ ‪‬ﻢ ‪.‬ﻭ‪‬ﺍﻟﺬِﻳ ‪‬ﻦ ‪‬ﻫ ‪‬ﻢ ﺧ‪‬ﺎِﺋﻔﹸﻮ ﹶﻥ ‪‬ﻭ ِﺟﻠﹸﻮ ﹶﻥ ِﻣ ‪‬ﻦ ‪‬ﺗ ‪‬ﺮ ِﻛﻬِﻢ ﺍﻟ ﹸﻔﺮ‪‬ﻭ ‪‬‬ ‫‪‬ﻭ‪‬ﺗ ‪‬‬
‫ﺕ ‪ .‬ﻭ ﹶﻻ ‪‬ﻳ‪‬ﻨ‪‬ﺒﻐِﻲ ِﻟﻌ‪‬ﺎِﻗ ِﻞ‬ ‫ﺻ ِﻬﻢ‪ ‬ﻋﻠﹶﻰ ﹶﺃﺩ‪‬ﺍ ِﺀ ﺍ ﹶﳌﺰِﻳ ِﺪ ِﻣ ‪‬ﻦ ﺍﻟﻄﱠﺎﻋ‪‬ﺎ ِ‬ ‫ﻚ ‪‬ﺳﺒ‪‬ﺒﹰﺎ ﻓِﻲ ِﺣ ‪‬ﺮ ِ‬‫ﺕ‪ ،‬ﹶﻓ‪‬ﻴﻜﹸﻮ ﹸﻥ ﹶﺫِﻟ ‪‬‬ ‫ﺤﻈﹸﻮﺭ‪‬ﺍ ِ‬ ‫ﺍ ﹶﳌ ‪‬‬
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‫ﷲ‪.‬‬
‫ﺕ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ﹾﺄ ‪‬ﻣ‪‬ﻨ ‪‬ﻪ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ِﺇ ﱠﻻ ِﺑﹶﺄﻣ‪‬ﺎ ٍﻥ ِﻣ ‪‬ﻦ ﺍ ِ‬
‫ﷲ‪ ،‬ﻭِﺇ ﹾﻥ ﺯ‪‬ﺍ ‪‬ﺩ ﻓِﻲ ﺍﻟﻄﱠﺎﻋ‪‬ﺎ ِ‬‫ﺏﺍ ِ‬ ‫ﹶﺃ ﹾﻥ ‪‬ﻳﹶﺄ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋﺬﹶﺍ ‪‬‬
‫‪ -٢‬ﺇﻋﻄﺎﺅﻩ ﺣﺮﻳﺔ ﺍﻟﺘﺼﺮﻑ‪،‬ﻭﲢﻤﻞ ﺍﳌﺴﺆﻭﻟﻴﺔ‪،‬ﻭﳑﺎﺭﺳﺔ ﺍﻷﻣﻮﺭ ﻋﻠﻰ ﻗـﺪﺭ ﳕﻮ‪‬ﻩ‪،‬ﻭﻣﺮﺍﺣـﻞ‬
‫ﻉ‬
‫ﷲ  ‪‬ﻳﻘﹸـﻮ ﹸﻝ‪ :‬ﹸﻛﱡﻠﻜﹸـ ‪‬ﻢ ﺭ‪‬ﺍ ٍ‬ ‫ﺖ ‪‬ﺭﺳ‪‬ـﻮ ﹶﻝ ﺍ ِ‬ ‫ﷲ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺗﻄﻮﺭﻩ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﺳ‪‬ﺎِﻟ ِﻢ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫ﻉ ﻓِـﻲ ﹶﺃ ‪‬ﻫﻠِـ ِﻪ‬ ‫ﺴﺆ‪‬ﻭ ﹲﻝ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭ ِﻋ‪‬ﻴﺘِـ ِﻪ‪،‬ﻭ‪‬ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﺭ‪‬ﺍ ٍ‬ ‫ﻉ ‪‬ﻭ ‪‬ﻣ ‪‬‬
‫ﺴﺆ‪‬ﻭ ﹲﻝ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭ ِﻋ‪‬ﻴِﺘ ِﻪ‪:‬ﻓﹶﺎ ِﻹﻣ‪‬ﺎ ‪‬ﻡ ﺭ‪‬ﺍ ٍ‬ ‫‪‬ﻭ ﹸﻛﱡﻠ ﹸﻜ ‪‬ﻢ ‪‬ﻣ ‪‬‬
‫ﻉ ﻓِـﻲ‬ ‫ﺴﺆ‪‬ﻭﹶﻟ ﹲﺔ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭ ‪‬ﻋ‪‬ﻴِﺘﻬ‪‬ﺎ‪،‬ﻭ‪‬ﺍﹾﻟﺨ‪‬ﺎ ِﺩ ‪‬ﻡ ﺭ‪‬ﺍ ٍ‬ ‫ﺖ ‪‬ﺯ ‪‬ﻭ ِﺟﻬ‪‬ﺎ ‪‬ﻭ ‪‬ﻣ ‪‬‬ ‫ﺴﺆ‪‬ﻭ ﹲﻝ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﻫِﻠ ِﻪ‪،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﹶﺃ ﹸﺓ ﺭ‪‬ﺍ ِﻋ‪‬ﻴ ﹲﺔ ﻓِﻲ ‪‬ﺑ‪‬ﻴ ِ‬ ‫‪‬ﻭ ‪‬ﻣ ‪‬‬
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‫ﺴﺆ‪‬ﻭ ﹲﻝ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭ ِﻋ‪‬ﻴِﺘ ِﻪ‪.‬‬‫ﻉ ‪‬ﻭ ‪‬ﻣ ‪‬‬ ‫ﺴﺆ‪‬ﻭ ﹲﻝ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭ ِﻋ‪‬ﻴِﺘ ِﻪ‪ ،‬ﻭ ﹸﻛﱡﻠ ﹸﻜ ‪‬ﻢ ﺭ‪‬ﺍ ٍ‬ ‫‪‬ﻣﺎ ِﻝ ‪‬ﺳ‪‬ﻴ ِﺪ ِﻩ ‪‬ﻭ ‪‬ﻣ ‪‬‬

‫‪ - ٦٦٥‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٥٢٧٢ / ١) -‬‬

‫‪ - ٦٦٦‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٤٤٩٠)(٣٤٢ / ١٠) -‬ﺻﺤﻴﺢ‬
‫‪٣٤٤‬‬
‫‪ -٣‬ﻋﺪﻡ ﺇﺧﺎﻓﺔ ﺍﻟﻮﻟﺪ – ﻭﻻﺳﻴﻤﺎ ﻋﻨـﺪ ﺍﻟﺒﻜـﺎﺀ – ﺑـﺎﻟﻐﻮﻝ ﻭﺍﻟـﻀﺒﻊ‪،‬ﻭﺍﳊﺮﺍﻣﻲ‪،‬ﻭﺍﳉﲏ‬
‫ﻭﺍﻟﻌﻔﺮﻳﺖ‪..‬ﻟﻴﺘﺤﺮﺭ ﺍﻟﻮﻟﺪ ﻣﻦ ﺷﺒﺢ ﺍﳋﻮﻑ ﻭﻳﻨﺸﺄ ﻋﻠﻰ ﺍﻟﺸﺠﺎﻋﺔ ﻭﺍﻹﻗﺪﺍﻡ‪..‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‬
‫ﻒ ‪‬ﻭﻓِﻰ‬ ‫ﻀﻌِﻴ ِ‬‫ﺐ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣ ِﻦ ﺍﻟ ‪‬‬
‫ﻯ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ‪‬ﻭﹶﺃ ‪‬ﺣ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » :‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ ِﻮ ‪‬‬
‫ﻼ ‪‬ﺗ ﹸﻘ ﹾﻞ ﹶﻟ ‪‬ﻮ ﹶﺃﻧ‪‬ﻰ‬‫ﻚ ‪‬ﺷ ‪‬ﻰ ٌﺀ ﹶﻓ ﹶ‬ ‫ﺠ ‪‬ﺰ ‪‬ﻭِﺇ ﹾﻥ ﹶﺃﺻ‪‬ﺎ‪‬ﺑ ‪‬‬‫ﻚ ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ِﻌ ‪‬ﻦ ﺑِﺎﻟﱠﻠ ِﻪ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﻌ ِ‬ ‫ﺹ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ‪‬ﻳ‪‬ﻨ ﹶﻔﻌ‪ ‬‬
‫ﹸﻛ ﱟﻞ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﺍ ‪‬ﺣ ِﺮ ‪‬‬
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‫ﺸ‪‬ﻴﻄﹶﺎ ِﻥ «‪.‬‬
‫ﺖ ﹶﻛﺎ ﹶﻥ ﹶﻛﺬﹶﺍ ‪‬ﻭ ﹶﻛﺬﹶﺍ‪ .‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹸﻗ ﹾﻞ ﹶﻗ ‪‬ﺪ ‪‬ﺭ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭﻣ‪‬ﺎ ﺷ‪‬ﺎ َﺀ ﹶﻓ ‪‬ﻌ ﹶﻞ ﹶﻓِﺈ ﱠﻥ ﹶﻟ ‪‬ﻮ ‪‬ﺗ ﹾﻔ‪‬ﺘ ‪‬ﺢ ‪‬ﻋ ‪‬ﻤ ﹶﻞ ﺍﻟ ‪‬‬
‫ﹶﻓ ‪‬ﻌ ﹾﻠ ‪‬‬
‫‪ -٤‬ﲤﻜﲔ ﺍﻟﻄﻔﻞ ﻣﻨﺬ ﺃﻥ ﻳﻌﻘﻞ ﺑﺎﳋﻠﻄﺔ ﺍﻟﻌﻤﻠﻴﺔ ﻣﻊ ﺍﻵﺧﺮﻳﻦ‪،‬ﻭﺇﺗﺎﺣﺔ ﺍ‪‬ـﺎﻝ ﻟـﻪ ﻟﻼﻟﺘﻘـﺎﺀ‬
‫‪‬ﻢ‪،‬ﻭﺍﻟﺘﻌﺮﻑ ﻋﻠﻴﻬﻢ‪،‬ﻟﻴﺸﻌﺮ ﺍﻟﻄﻔﻞ ﻣﻦ ﻗﺮﺍﺭﺓ ﻭﺟﺪﺍﻧﻪ ﺃﻧﻪ ﳏﻞ ﻋﻄﻒ ﻭﳏﺒﺔ ﻭﺍﺣﺘﺮﺍﻡ ﻣﻊ ﻛﻞ‬
‫ﻒ‪ ،‬ﻭﻟﹶـﺎ ‪‬ﺧﻴ‪‬ـ ‪‬ﺮ‬ ‫ﻣﻦ ﳚﺘﻤﻊ ﺑﻪ‪،‬ﻭﻳﺘﻌﺮﻑ ﻋﻠﻴﻪ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻗﹶﺎ ﹶﻝ‪ ":‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣ ‪‬ﻦ ‪‬ﻣ ﹾﺄﹶﻟ ‪‬‬
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‫ﻒ"‬
‫ﻒ‪ ،‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬ﺆﹶﻟ ‪‬‬
‫ﻓِﻴ ‪‬ﻤ ‪‬ﻦ ﻟﹶﺎ ‪‬ﻳ ﹾﺄﹶﻟ ‪‬‬
‫ﻭﳑﺎ ﻳﻨﺼﺢ ﺑﻪ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺘﺮﺑﻴﺔ‪):‬ﻭﻻ ﺑﺄﺱ ﺑﺄﻥ ﳒﻌﻞ ﺍﻟﻄﻔﻞ ﺃﻛﺜﺮ ﺗﻌﺮﻓﹰﺎ ﻟﻠﺸﻲﺀ ﺍﻟـﺬﻱ‬
‫ﳜﻴﻔﻪ‪،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﳜﺎﻑ ﺍﻟﻈﻼﻡ ﻓﻼ ﺑﺄﺱ ﺑﺄﻥ ﻧﺪﺍﻋﺒﻪ ﺑﺈﻃﻔﺎﺀ ﺍﻟﻨﻮﺭ ﰒ ﺇﺷﻌﺎﻟﻪ‪،‬ﻭﺇﻥ ﻛﺎﻥ ﳜـﺎﻑ‬
‫ﺍﳌﺎﺀ ﻓﻼ ﺑﺄﺱ ﺑﺄﻥ ﻧﺴﻤﺢ ﻟﻪ ﺑﺄﻥ ﻳﻠﻌﺐ ﺑﻘﻠﻴﻞ ﻣﻦ ﺍﳌﺎﺀ ﰲ ﺇﻧﺎﺀ ﺻﻐﲑ ﺃﻭ ﻣﺎ ﺷﺎ‪‬ﻪ‪،‬ﻭﺇﻥ ﻛـﺎﻥ‬
‫ﻼ ﻓﻼ ﺑﺄﺱ ﺑﺄﻥ ﻧﻌﻄﻴﻪ ﺃﺟﺰﺍﺋﻬﺎ ﻟﻴﻠﻌﺐ ‪‬ـﺎ ﰒ‬
‫ﳜﺎﻑ ﻣﻦ ﺁﻟﻪ ﻛﻬﺮﺑﺎﺋﻴﺔ ﻛﻤﻜﻨﺴﺔ ﻛﻬﺮﺑﺎﺋﻴﺔ ﻣﺜ ﹰ‬
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‫ﻧﺴﻤﺢ ﻟﻪ ﺑﺄﻥ ﻳﻠﻌﺐ ‪‬ﺎ ﻛﺎﻣﻠﺔ‪،‬ﻭﻫﻜﺬﺍ‪(...‬‬
‫‪ -٥‬ﺗﻠﻘﻴﻨﻬﻢ ﻣﻐﺎﺯﻱ ﺭﺳﻮﻝ ﺍﷲ ‪،‬ﻭﻣﻮﺍﻗﻒ ﺍﻟﺴﻠﻒ ﺍﻟﺒﻄﻮﻟﻴﺔ‪،‬ﻭﺗﺄﺩﻳﺒـﻬﻢ ﻋﻠـﻰ ﺍﻟﺘﺨﻠﹼـﻖ‬
‫ﺑﺄﺧﻼﻕ ﺍﻟﻌﻈﻤﺎﺀ ﻣﻦ ﺍﻟﻘﻮﺍﺩ ﻭﺍﻟﻔﺎﲢﲔ‪،‬ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘـﺎﺑﻌﲔ‪..‬ﻟﻴﺘﻄﺒ‪‬ﻌـﻮﺍ ﻋﻠـﻰ ﺍﻟـﺸﺠﺎﻋﺔ‬
‫ﺍﻟﻔﺎﺋﻘﺔ‪،‬ﻭﺍﻟﺒﻄﻮﻟﺔ ﺍﻟﻨﺎﺩﺭﺓ‪،‬ﻭﺣﺐ ﺍﳉﻬﺎﺩ‪،‬ﻭﺇﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ‪.‬‬
‫ﻭﻣﺎ ﻫﺬﻩ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ‪،‬ﻭﺃﺻﺤﺎﺑﻪ ﺍﻟﻜﺮﺍﻡ ﻣﻦ ﺑﻌﺪﻩ‪..‬ﺇﻻ ﺑﺮﻫﺎﻥ ﻗﺎﻃﻊ ﻋﻠﻰ‬
‫ﺍﻫﺘﻤﺎﻡ ﺍﻹﺳﻼﻡ ﺑﺘﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﻋﻠﻰ ﺍﻟﺸﺠﺎﻋﺔ‪،‬ﻭﺣﺜﹼﻬﻢ ﻋﻠﻰ ﺍﻹﻗﺪﺍﻡ‪..‬ﻟﻴﻜﻮﻧـﻮﺍ ﰲ ﺍﳌـﺴﺘﻘﺒﻞ‬
‫ﺟﻴﻞ ﺍﻹﺳﻼﻡ ﺍﻟﺼﺎﻋﺪ ﰲ ﺇﺷﺎﺩﺓ ﺻﺮﺡ ﺍﻹﺳﻼﻡ ﺍﻟﺸﺎﻣﺦ‪،‬ﻭﺭﻓﻊ ﻣﻨﺎﺭ ﺍﻟﻌـﺰﺓ ﺍﻹﺳـﻼﻣﻴﺔ ﰲ‬
‫ﺍﻟﻌﺎﳌﲔ‪..‬‬

‫‪ - ٦٦٧‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٦٩٤٥) -‬‬

‫‪ - ٦٦٨‬ﻣ ‪‬‬
‫ﺴ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ِﻦ ‪‬ﺣ‪‬ﻨ‪‬ﺒ ٍﻞ )‪ ( ٩٠٣٢‬ﺻﺤﻴﺢ‬
‫‪ - ٦٦٩‬ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﺸﻜﻼﺕ‪ ...‬ﺹ ‪ ١٥٢‬ﻟﻠﺪﻛﺘﻮﺭ ﻧﺒﻴﻪ ﺍﻟﻐﱪﺓ‪.‬‬
‫‪٣٤٥‬‬
‫ﻭﰲ ﺍﳌﻨﺎﺳﺒﺔ ﻧﻘﺘﻄﻒ ﻣﻦ ﺳﲑﺓ ﺃﺑﻨﺎﺀ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ ﻣﻮﺍﻗﻒ ﺑﻄﻮﻟﻴﺔ ﺧﺎﻟﺪﺓ ﻛـﺎﻥ ﳍـﺎ ﰲ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﺫﻛﺮ‪،‬ﻭﰲ ﺍﻷﺟﻴﺎﻝ ﻗﺪﻭﺓ‪..‬ﻭﻣﺎ ﺯﺍﻟﺖ ﺃﺧﺒﺎﺭﻫﻢ ﻣﻀﺮﺏ ﺍﻷﻣﺜﺎﻝ‪،‬ﻭﺳـﲑ‪‬ﻢ ﻣﻔﺨـﺮﺓ‬
‫ﺍﻷﺟﻴﺎﻝ‪،‬ﻭﻣﻮﺍﻗﻔﻬﻢ ﺃﻋﺠﻮﺑﺔ ﺍﻟﺘﺎﺭﻳﺦ‪:‬‬
‫ﻒ ﻓِـﻰ‬
‫ﻑ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﺟ ‪‬ﺪ ِﻩ ﻗﹶﺎ ﹶﻝ ‪‬ﺑ‪‬ﻴﻨ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ﻭ‪‬ﺍِﻗ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ﺻ‪‬ﺎِﻟ ِﺢ ‪‬ﺑ ِﻦ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﺑ‪ِ ‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻮ ٍ‬
‫ﻼﻣ‪‬ـ‪‬ﻴ ِﻦ ﻣِـ ‪‬ﻦ ﺍ َﻷﻧ‪‬ـﺼ‪‬ﺎ ِﺭ ‪‬ﺣﺪِﻳﺜﹶـ ٍﺔ‬ ‫ﺕ ‪‬ﻋ ‪‬ﻦ ‪‬ﻳﻤِﻴﻨِﻰ ‪‬ﻭ ِﺷﻤ‪‬ﺎﻟِﻰ ﹶﻓِﺈﺫﹶﺍ ﹶﺃﻧ‪‬ﺎ ِﺑ ‪‬ﻐ ﹶ‬ ‫ﻒ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﺑ ‪‬ﺪ ٍﺭ ﹶﻓ‪‬ﻨ ﹶﻈﺮ‪ ‬‬ ‫ﺼ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﻑ ﹶﺃﺑ‪‬ـﺎ‬
‫ﺿﹶﻠ ‪‬ﻊ ِﻣ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ‪ ،‬ﹶﻓ ‪‬ﻐ ‪‬ﻤ ‪‬ﺰﻧِﻰ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻫﻤ‪‬ﺎ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ‪‬ﻋ ‪‬ﻢ‪ ،‬ﻫ ﹾﻞ ‪‬ﺗ ‪‬ﻌ ِﺮ ‪‬‬
‫ﺖ ﹶﺃ ﹾﻥ ﹶﺃﻛﹸﻮ ﹶﻥ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺃ ‪‬‬ ‫ﹶﺃ ‪‬ﺳﻨ‪‬ﺎ‪‬ﻧ ‪‬ﻬﻤ‪‬ﺎ‪،‬ﺗﻤ‪‬ﻨ‪‬ﻴ ‪‬‬
‫ﺐ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠـ ِﻪ ‪-  -‬‬ ‫ﺴ ‪‬‬ ‫ﺕ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ‪‬‬
‫ﻚ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﻳ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﹶﺃﺧِﻰ ﻗﹶﺎ ﹶﻝ ﹸﺃﺧ‪ِ‬ﺒ ‪‬ﺮ ‪‬‬ ‫ﺖ ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ‪،‬ﻣ‪‬ﺎ ﺣ‪‬ﺎ ‪‬ﺟ‪‬ﺘ ‪‬‬ ‫‪‬ﺟ ‪‬ﻬ ٍﻞ ﹸﻗ ﹾﻠ ‪‬‬
‫ﺖ‬
‫ﺠ‪‬ﺒ ‪‬‬
‫ﺠ ﹸﻞ ِﻣﻨ‪‬ﺎ ‪.‬ﹶﻓ‪‬ﺘ ‪‬ﻌ ‪‬‬
‫ﺕ ﺍ َﻷ ‪‬ﻋ ‪‬‬
‫ﻕ ‪‬ﺳﻮ‪‬ﺍﺩِﻯ ‪‬ﺳﻮ‪‬ﺍ ‪‬ﺩ ‪‬ﻩ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳﻤ‪‬ﻮ ‪‬‬ ‫‪ ،‬ﻭﺍﻟﺬﻱ ‪‬ﻧ ﹾﻔﺴِﻰ ِﺑ‪‬ﻴ ِﺪ ِﻩ ﹶﻟِﺌ ‪‬ﻦ ‪‬ﺭﹶﺃ‪‬ﻳ‪‬ﺘ ‪‬ﻪ ﹶﻻ ‪‬ﻳﻔﹶﺎ ِﺭ ‪‬‬
‫ﺕ ِﺇﻟﹶﻰ ﹶﺃﺑِﻰ ‪‬ﺟﻬ‪‬ـ ٍﻞ ‪‬ﻳﺠ‪‬ـﻮ ﹸﻝ ﻓِـﻰ‬ ‫ﺐ ﹶﺃ ﹾﻥ ‪‬ﻧﻈﹶ ‪‬ﺮ ‪‬‬‫ﺸ ‪‬‬ ‫ﻚ‪،‬ﹶﻓ ‪‬ﻐ ‪‬ﻤ ‪‬ﺰﻧِﻰ ﺍﻵ ‪‬ﺧ ‪‬ﺮ ﹶﻓﻘﹶﺎ ﹶﻝ ﻟِﻰ ِﻣﹾﺜﹶﻠﻬ‪‬ﺎ‪،‬ﹶﻓﹶﻠ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬‬
‫ِﻟ ﹶﺬِﻟ ‪‬‬
‫ﻀ ‪‬ﺮﺑ‪‬ﺎ ‪‬ﻩ ‪‬ﺣﺘ‪‬ـﻰ‬
‫ﺴ‪‬ﻴ ﹶﻔ‪‬ﻴ ِﻬﻤ‪‬ﺎ ﻓﹶـ ‪‬‬
‫ﺖ ﹶﺃ ﹶﻻ ِﺇ ﱠﻥ ‪‬ﻫﺬﹶﺍ ﺻ‪‬ﺎ ِﺣ‪‬ﺒ ﹸﻜﻤ‪‬ﺎ ﺍﻟﺬﻱ ‪‬ﺳﹶﺄﹾﻟ‪‬ﺘﻤ‪‬ﺎﻧِﻰ ‪.‬ﻓﹶﺎ‪‬ﺑ‪‬ﺘ ‪‬ﺪﺭ‪‬ﺍ ‪‬ﻩ ﺑِـ ‪‬‬ ‫ﺱ‪،‬ﹸﻗ ﹾﻠ ‪‬‬ ‫ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺼ ‪‬ﺮﻓﹶﺎ ِﺇﻟﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪ -  -‬ﹶﻓﹶﺄ ‪‬ﺧ‪‬ﺒﺮ‪‬ﺍ ‪‬ﻩ ﹶﻓﻘﹶﺎ ﹶﻝ » ﹶﺃ‪‬ﻳ ﹸﻜﻤ‪‬ﺎ ﹶﻗ‪‬ﺘﹶﻠ ‪‬ﻪ « ‪.‬ﻗﹶﺎ ﹶﻝ ﹸﻛ ﱡﻞ ﻭ‪‬ﺍﺣِـ ٍﺪ‬ ‫ﻼ ‪‬ﻩ‪،‬ﹸﺛ ‪‬ﻢ ﺍ‪‬ﻧ ‪‬‬‫ﹶﻗ‪‬ﺘ ﹶ‬
‫ﺴ‪‬ﻴ ﹶﻔ‪‬ﻴ ِﻦ ﹶﻓﻘﹶـﺎ ﹶﻝ »‬ ‫ﺤ‪‬ﺘﻤ‪‬ﺎ ‪‬ﺳ‪‬ﻴ ﹶﻔ‪‬ﻴ ﹸﻜﻤ‪‬ﺎ « ‪.‬ﻗﹶﺎ ﹶﻻ ﹶﻻ ‪ .‬ﹶﻓ‪‬ﻨ ﹶﻈ ‪‬ﺮ ﻓِﻰ ﺍﻟـ ‪‬‬ ‫ﺴ‪‬‬‫ِﻣ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ﹶﻗ‪‬ﺘ ﹾﻠ‪‬ﺘ ‪‬ﻪ ‪.‬ﹶﻓﻘﹶﺎ ﹶﻝ » ‪‬ﻫ ﹾﻞ ‪‬ﻣ ‪‬‬
‫ﺡ ‪ .‬ﻭﻛﹶﺎﻧ‪‬ﺎ ‪‬ﻣﻌ‪‬ﺎ ﹶﺫ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ﹾﻔﺮ‪‬ﺍ َﺀ ‪‬ﻭ ‪‬ﻣﻌ‪‬ـﺎ ﹶﺫ ﺑ‪‬ـ ‪‬ﻦ‬ ‫ﺠ ‪‬ﻤﻮ ِ‬ ‫ﻼ ﹸﻛﻤ‪‬ﺎ ﹶﻗ‪‬ﺘﹶﻠ ‪‬ﻪ « ‪ .‬ﺳﹶﻠ‪‬ﺒ ‪‬ﻪ ِﻟ ‪‬ﻤﻌ‪‬ﺎ ِﺫ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬‬ ‫ِﻛ ﹶ‬
‫ﺡ ‪.٦٧٠‬‬ ‫ﺠﻤ‪‬ﻮ ِ‬ ‫‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬‬
‫ﺸ ‪‬ﺪ‪‬ﺗ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ‬
‫ﻒ ‪ ،‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ِﻄ ‪‬ﻖ ‪‬ﺣ ‪‬ﻤﹶﻠ ‪‬ﻪ ﹶﻓ ‪‬‬
‫ﺴ‪‬ﻴ ‪‬‬
‫ﺖ ِﺇﻟﹶﻰ ﺍ‪‬ﺑِﻨﻬ‪‬ﺎ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﹸﺃ ‪‬ﺣ ٍﺪ ﺍﻟ ‪‬‬
‫ﺸ ‪‬ﻌِﺒ ‪‬ﻲ ‪ ،‬ﹶﺃ ﱠﻥ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ﹰﺓ ‪ ،‬ﺩ ﹶﻓ ‪‬ﻌ ‪‬‬
‫ﻭ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬‬
‫ﺖ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ ،‬ﻫ‪‬ـﺬﹶﺍ ﺍ‪‬ﺑﻨِـﻲ‬ ‫ﺴﻠﹶﺎ ‪‬ﻡ ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬
‫ﺼﻠﹶﺎ ﹸﺓ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺖ ِﺑ ِﻪ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﺴ ‪‬ﻌ ٍﺔ ‪ ،‬ﹸﺛ ‪‬ﻢ ﹶﺃ‪‬ﺗ ‪‬‬
‫ﺳ‪‬ﺎ ِﻋ ِﺪ ِﻩ ِﺑِﻨ ‪‬‬
‫ﻱ ‪‬ﺑﻨ‪‬ـ ‪‬ﻲ ﺍ ‪‬ﺣﻤِـ ﹾﻞ‬ ‫ﻱ ‪‬ﺑ‪‬ﻨ ‪‬ﻲ ‪ ،‬ﺍ ‪‬ﺣ ِﻤ ﹾﻞ ﻫ‪‬ﺎ ‪‬ﻫﻨ‪‬ﺎ‪،‬ﹶﺃ ‪‬‬‫ﺴﻠﹶﺎ ‪‬ﻡ‪ ":‬ﹶﺃ ‪‬‬‫ﺼﻠﹶﺎ ﹸﺓ ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﻚ ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬ ‫‪‬ﻳﻘﹶﺎِﺗ ﹸﻞ ‪‬ﻋ‪‬ﻨ ‪‬‬
‫ﺖ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﻟﹶﺎ ﻳ‪‬ﺎ‬
‫ﻚ ‪‬ﺟ ِﺰ ‪‬ﻋ ‪‬‬
‫ﻱ ‪‬ﺑ‪‬ﻨ ‪‬ﻲ ‪ ،‬ﹶﻟ ‪‬ﻌﱠﻠ ‪‬‬‫ﻉ ﹶﻓﹶﺄﺗ‪‬ﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﹶﺃ ‪‬‬ ‫ﺼ ِﺮ ‪‬‬
‫ﻫ‪‬ﺎ ‪‬ﻫﻨ‪‬ﺎ " ﹶﻓﹶﺄﺻ‪‬ﺎ‪‬ﺑ‪‬ﺘ ‪‬ﻪ ِﺟﺮ‪‬ﺍ ‪‬ﺣ ﹲﺔ ‪ ،‬ﹶﻓ ‪‬‬
‫‪٦٧١‬‬
‫‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ "‬
‫ﺿﻨ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ‬ ‫ﺹ ﹶﻗ‪‬ﺒ ﹶﻞ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻌ ِﺮ ‪‬‬
‫ﺖ ﹶﺃ ِﺧ ‪‬ﻲ ‪‬ﻋ ‪‬ﻤ‪‬ﻴ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻭﻗﱠﺎ ٍ‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎ ِﻣ ِﺮ ‪‬ﺑ ِﻦ ‪‬ﺳ ‪‬ﻌ ٍﺪ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ﻗﹶﺎ ﹶﻝ‪ ":‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﻑ ﹶﺃ ﹾﻥ ‪‬ﻳﺮ‪‬ﺍﻧِـ ‪‬ﻲ‬‫ﻚ ﻳ‪‬ﺎ ﹶﺃﺧِﻲ ؟ ﹶﻓﻘﹶﺎ ﹶﻝ‪ِ:‬ﺇﻧ‪‬ﻲ ﹶﺃﺧ‪‬ـﺎ ‪‬‬ ‫ﺖ ﻣ‪‬ﺎ ﹶﻟ ‪‬‬‫ﺝ ِﺇﻟﹶﻰ ‪‬ﺑ ‪‬ﺪ ٍﺭ ‪‬ﻳ‪‬ﺘﻮ‪‬ﺍﺭ‪‬ﻯ‪ ،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬ ‫ﺨﺮ‪‬ﻭ ِ‬‫ﺍﻟﱠﻠ ِﻪ  ِﻟ ﹾﻠ ‪‬‬
‫ﺝ‪،‬ﹶﻟﻌ‪‬ـ ﱠﻞ ﺍﻟﻠﱠـ ‪‬ﻪ ‪‬ﻳ ‪‬ﺮ ‪‬ﺯﹶﻗﻨِـﻲ‬ ‫ﺨﺮ‪‬ﻭ ‪‬‬‫ﺐ ﺍﹾﻟ ‪‬‬
‫ﺼ ِﻐ ‪‬ﺮﻧِﻲ ﹶﻓ‪‬ﻴ ‪‬ﺮ ‪‬ﺩﻧِﻲ‪ ،‬ﻭﹶﺃﻧ‪‬ـﺎ ﹸﺃﺣِـ ‪‬‬ ‫ﺴﺘ‪‬ـ ‪‬‬ ‫‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ  ﹶﻓ‪‬ﻴ ‪‬‬

‫‪ - ٦٧٠‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ٣١٤١) -‬‬

‫ﻒ ﺍ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ‪‬ﺷ‪‬ﻴ‪‬ﺒ ﹶﺔ )‪ ( ٣٦١٢١‬ﺻﺤﻴﺢ ﻣﺮﺳﻞ‬ ‫‪ - ٦٧١‬ﻣ ‪‬‬
‫ﺼ‪‬ﻨ ‪‬‬
‫‪٣٤٦‬‬
‫ﺼ ‪‬ﻐ ‪‬ﺮ ‪‬ﻩ ﹶﻓﻘﹶﺎ ﹶﻝ‪ ":‬ﺍ ‪‬ﺭ ِﺟ ‪‬ﻊ "‪ ،‬ﹶﻓ‪‬ﺒﻜﹶﻰ ‪‬ﻋ ‪‬ﻤ‪‬ﻴ ‪‬ﺮ ﹶﻓﹶﺄﺟ‪‬ـﺎ ‪‬ﺯ ‪‬ﻩ‬
‫ﺽ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ  ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﺸﻬ‪‬ﺎ ‪‬ﺩ ﹶﺓ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ ‪‬ﻌ ِﺮ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﺻ ‪‬ﻐ ِﺮ ِﻩ‪ ،‬ﹶﻓ ﹸﻘِﺘ ﹶﻞ ِﺑ‪‬ﺒ ‪‬ﺪ ٍﺭ ‪‬ﻭﻫ‪‬ـ ‪‬ﻮ ﺍﺑ‪‬ـ ‪‬ﻦ‬
‫ﺖ ﺃﹶ ‪‬ﻋ ِﻘ ‪‬ﺪ ﹶﻟ ‪‬ﻪ ‪‬ﺣﻤ‪‬ﺎِﺋ ﹶﻞ ‪‬ﺳ‪‬ﻴ ِﻔ ِﻪ ِﻣ ‪‬ﻦ ِ‬
‫‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ‪.‬ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ‪‬ﻌ ‪‬ﺪ‪:‬ﹶﻓ ﹸﻜ‪‬ﻨ ‪‬‬
‫‪٦٧٢‬‬
‫ﺸ ‪‬ﺮ ﹶﺓ ‪‬ﺳ‪‬ﻨ ﹰﺔ ‪ .‬ﹶﻗ‪‬ﺘﹶﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ‪‬ﻭ ‪‬ﺩ "‬
‫ﺖ ‪‬ﻋ ‪‬‬
‫ِﺳ ‪‬‬
‫ﺶ ‪‬ﺑ ‪‬ﺪ ٍﺭ ﹶﻓ ‪‬ﺮ ‪‬ﺩ ‪‬ﻋ ‪‬ﻤ‪‬ﻴ ‪‬ﺮ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ‬
‫ﺽ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ  ‪‬ﺟ‪‬ﻴ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎ ِﻣ ِﺮ ‪‬ﺑ ِﻦ ‪‬ﺳ ‪‬ﻌ ٍﺪ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ﻗﹶﺎ ﹶﻝ‪ ":‬ﻋ ِﺮ ‪‬‬
‫‪٦٧٣‬‬
‫ﺹ ﹶﻓ‪‬ﺒﻜﹶﻰ ‪‬ﻋ ‪‬ﻤ‪‬ﻴ ‪‬ﺮ ﹶﻓﹶﺄﺟ‪‬ﺎ ‪‬ﺯ ‪‬ﻩ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ ،‬ﻭ ‪‬ﻋ ﹶﻘ ‪‬ﺪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺣﻤ‪‬ﺎِﺋ ﹶﻞ ‪‬ﺳ‪‬ﻴ ﹶﻔ ‪‬ﻪ "‬
‫‪‬ﻭﻗﱠﺎ ٍ‬
‫ﻓﻴﺆﺧﺬ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺜﻠﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﻏﲑﻫﺎ‪..‬ﺃﻥ ﺃﺑﻨﺎﺀ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﻢ‪،‬ﻛﺎﻧﻮﺍ ﻋﻠـﻰ‬
‫ﺟﺎﻧﺐ ﻋﻈﻴﻢ ﻣﻦ ﺍﻟﺸﺠﺎﻋﺔ ﺍﻟﻔﺎﺋﻘﺔ‪،‬ﻭﺍﻟﺒﻄﻮﻟﺔ ﺍﻟﻨﺎﺩﺭﺓ‪،‬ﻭﺍﳉﻬﺎﺩ ﺍﳉﺮﻱﺀ‪..‬ﻭﻣﺎ ﺫﺍﻙ ﺇﻻ ﺑﻔـﻀﻞ‬
‫ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻘﻮﳝﺔ ﺍﻟﱵ ﺗﻠﻘﻮﻫﺎ ﻣﻦ ﻣﺪﺭﺳﺔ ﺍﻟﻨﺒﻮﺓ‪،‬ﻭﺍﻟﺒﻴـﺖ ﺍﳌـﺴﻠﻢ‪،‬ﻭﺍ‪‬ﺘﻤﻊ ﺍﳌـﺆﻣﻦ ﺍ‪‬ﺎﻫـﺪ‬
‫ﺍﻟﺸﺠﺎﻉ!!‪..‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻛﺎﻥ ﺍﻵﺑﺎﺀ ﻳﺮﺑ‪‬ﻮﻥ ﺃﻭﻻﺩﻫﻢ ﻣﻨﺬ ﺍﻟﺼﻐﺮ ﻋﻠﻰ ﺍﻟﻔﺮﻭﺳﻴﺔ ﻭﺍﻟﺸﺠﺎﻋﺔ ﻭﺍﻟﺮﺟﻮﻟﺔ ﻭﺍﻹﻗﺪﺍﻡ‬
‫ﻭﺍﻗﺘﺤﺎﻡ ﺍﻷﺧﻄﺎﺭ ﻭﺍﻟﺸﺪﺍﺋﺪ‪..‬ﺣﱴ ﺇﺫﺍ ﺑﻠﻐﻮﺍ ﺳﻦ ﺍﳊﺮﻛﺔ ﻭﺍﻻﻧﻄﻼﻕ – ﻭﻫﻢ ﱂ ﻳﻨﺎﻫﺰﻭﺍ ﺍﳊﻠﻢ‬
‫ﺑﻌﺪ – ﻣﻀﻮﺍ ﰲ ﻣﻮﺍﻛﺐ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﳉﻬـﺎﺩ ﻭﺍﺑﺘﻐـﺎﺀ ﺍﻟـﺮﺯﻕ ﺩﻋـﺎﺓ ﺻـﺎﺩﻗﲔ‪،‬ﻭﺃﺑﻄﺎﻻ‬
‫ﳎﺎﻫﺪﻳﻦ‪،‬ﻭﻃﻼﺑﺎ ﻟﻠﻜﺴﺐ ﻋﺎﻣﻠﲔ!!‪..‬‬
‫ﺐ‬
‫ﺏ ﻣﻨﺎﻛِـ ‪‬‬
‫ﻭﻧﺬﻛﺮ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻣﻮﻗﻔﹰﺎ ﻧﺒﻴﻼ ﻟﻐﻼﻡ ﻣﺆﻣﻦ ﻳﺴﺄﻝ ﺃﺑﺎﻩ ﺃ ﹾﻥ ‪‬ﻳ ‪‬ﻤﻜﹼﻨﻪ ﻟﻴﺠـﻮ ‪‬‬
‫ﺍﻷﺭﺽ ﻭﻳﺴﻌﻰ ﰲ ﺃﺭﺟﺎﺋﻬﺎ ﻋﺴﻰ ﺃﻥ ﻳﻔﺘﺢ ﻟﻨﻔﺴﻪ ﻃﺮﻳﻖ ﺍ‪‬ﺪ‪،‬ﻭﻳﺼﻞ ﺇﱃ ﻗﻤـﺔ ﺍﻟـﺴﻌﺎﺩﺓ‬
‫ﻭﺍﻟﻜﺮﺍﻣﺔ‪..‬ﺑﻞ ﻛﺎﻥ ﳜﺎﻃﺐ ﺃﺑﺎﻩ ﺑﺄﺑﻴﺎﺕ ﻣﻦ ﺍﻟﺸﻌﺮ ﺗﻔﻴﺾ ﻋﺰﺓ ﻭﺃﻧﻔﺔ ﻭﺇﺑﺎﺀ!!‪..‬‬
‫ﺍﻗﺬﻑ ﺍﻟﺴﺮﺝ ﻋﻠﻰ ﺍﳌﹸـ ــﻬﺮ ﻭﻗﺮ‪‬ﻃﻪ ﺍﻟﻠﺠﺎﻣﺎ‬
‫ﺐ ﺍﻟﺪﺭﻉ ﰲ ﺭﺃ ﺳﻲ ﻭﻧﺎﻭﻟﲏ ﺍﳊﺴﺎﻣﺎ‬‫ﰒﺻ ‪‬‬
‫ﻓﻤﱴ ﺃﻃﻠﺐ ﺇﻥ ﱂ ﺃﻃﻠﺐ ﺍﻟﺮﺯﻕ ﻏﻼﻣﺎ‬
‫ﺳﺄﺟﻮﺏ ﺍﻷﺭﺽ ﺃﺑﻐﻴـ ـﻪ ﺣﻼ ﹰﻻ ﻻ ﺣﺮﺍﻣﺎ‬
‫ﻓﻠﻌﻞ ﺍﻟﻈﱠﻌﻦ ﻳﻨﻔﻲ ﺍﻟﻔـ ــﻘﹾﺮ ﺃﻭ ﻳ‪‬ﺪﱐ ﺍﳊِﻤﺎﻣﺎ‬
‫ﻭﻧﺸﺄ ﻫﺬﺍ ﺍﳉﻴﻞ ﺍﻟﻔﺮﻳﺪ ﻋﻠﻰ ﻫﺬﻩ ﺍﳋﺼﺎﻝ‪،‬ﻭﺩﺭﺟﻮﺍ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻜﺎﺭﻡ‪..‬‬

‫ﺕ ﺍﹾﻟ ﹸﻜ‪‬ﺒﺮ‪‬ﻯ ﻟِﺎ‪‬ﺑ ِﻦ ‪‬ﺳ ‪‬ﻌ ٍﺪ )‪ ( ٣٠٠٥‬ﺿﻌﻴﻒ‬ ‫‪ - ٦٧٢‬ﺍﻟ ﱠﻄ‪‬ﺒﻘﹶﺎ ‪‬‬

‫ﺤ‪‬ﻴ ِﻦ ِﻟ ﹾﻠﺤ‪‬ﺎ ِﻛ ِﻢ )‪ (٤٨٥٢‬ﺻﺤﻴﺢ‬
‫ﺼﺤِﻴ ‪‬‬ ‫‪ - ٦٧٣‬ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﺪ ‪‬ﺭ ‪‬ﻙ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬‬
‫‪٣٤٧‬‬
 ‫ﻷ‪‬ﻢ ﺗﺮﺑﻮﺍ ﻣﻨﺬ ﻧﻌﻮﻣﺔ ﺃﻇﻔﺎﺭﻫﻢ ﻋﻠﻰ ﺍﻟﺮﻣﺎﻳﺔ ﻭﺍﻟﺴﺒﺎﺣﺔ ﻭﺭﻛﻮﺏ ﺍﳋﻴﻞ‪..‬‬
‫ﻷ‪‬ﻢ ﱂ ﻳﺘﺮﺑﻮﺍ ﻋﻠﻰ ﺍﻟﺪﻻﻝ ﺍﳌﻔﺮﻁ‪،‬ﻭﺍﻻﻧﻄﻮﺍﺋﻴﺔ ﺍﻟﻘﺎﺗﻠﺔ‪.‬‬
‫ﻷ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻳﺸﻌﺮﻭﻥ ﲟﺴﺆﻭﻟﻴﺎ‪‬ﻢ‪،‬ﻭﺍﻟﺜﻘﺔ ﺑﺄﻧﻔﺴﻬﻢ‪..‬‬
‫ﻷ‪‬ﻢ ﺗﻌﻮﺩﻭﺍ ﻋﻠﻰ ﺍﻻﺧﺸﻴﺸﺎﻥ‪،‬ﻭﺃﻟﻌﺎﺏ ﺍﻟﻔﺮﻭﺳﻴﺔ‪،‬ﻭﺭﻛﻮﺏ ﻣﱳ ﺍﻷﺳﻔﺎﺭ‪..‬‬
‫ﻷ‪‬ﻢ ﹸﺃﺩ‪‬ﺑﻮﺍ ﻋﻠﻰ ﺃﻥ ﳜﺎﻟﻄﻮﺍ ﻣﻦ ﻛﺎﻥ ﰲ ﺳﻨﻬﻢ ﻣﻦ ﺃﺑﻨﺎﺀ ﻋﻤﻮﻣﺘﻬﻢ ﻭﻋﺸﲑ‪‬ﻢ‪.‬‬
‫ﻷ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻳﺘﻠﻘﻨﻮﻥ ﺳﲑﺓ ﺍﻷﺑﻄﺎﻝ ﻭﺍﻟﺸﺠﻌﺎﻥ‪،‬ﻭﺃﺧﺒﺎﺭ ﺍﻟﻔﺎﲢﲔ ﻭﺍﻟﻘﻮﺍﺩ‪..‬‬
‫ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﻫﺬﻩ ﺍﳌﻜﺎﺭﻡ ﺍﻟﱵ ﺭﺿﻌﻮﻫﺎ‪،‬ﻭﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻘﻮﳝﺔ ﺍﻟﱵ ﺗﻠﻘﻨﻮﻫﺎ!!‪..‬‬
‫ﻭﻫﻞ ﻳ‪‬ﻨﺒﺖ ﺍﳋﻄ ‪‬ﻲ ﺇﻻ ﻭﺷﻴﺠ‪‬ﻪ ﻭﺗ‪‬ﻐﺮ‪‬ﺱ ﺇﻻ ﰲ ﻣﻨﺎﺑﺘﻬﺎ ﺍﻟﻨﺨﻞ‬
‫ﻭﻳﻮﻡ ﳝﺸﻲ ﺍﻵﺑﺎﺀ ﻭﺍﳌﺮﺑﻮﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻣﺸﻰ ﻋﻠﻴـﻪ ﺟـﺪﻭﺩﻧﺎ ﺍﻟﺒﻮﺍﺳـﻞ‬
‫ﻭﺍﻷﳎﺎﺩ‪..‬‬
‫ﻭﻳﻮﻡ ﻳﺘﺮﰉ ﺃﻭﻻﺩﻧﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﳋﺼﺎﻝ‪،‬ﻭﻫﺎﺗﻴﻚ ﺍﳌﻜﺎﺭﻡ‪..‬‬
‫ﻭﻳﻮﻡ ﻳﺄﺧﺬﻭﻥ ﺑﻘﻮﺍﻋﺪ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ ﰲ ﲢﺮﻳﺮ ﺍﻷﻭﻻﺩ ﻣﻦ ﺍﳋﻮﻑ ﻭﺍﳉﱭ ﻭﺍﳋﻮﺭ‪..‬‬
‫ﻳﻮﻡ ﻳﻔﻌﻠﻮﻥ ﻛﻞ ﻫﺬﺍ‪،‬ﻳﺘﺤﻮﻝ ﺍﳉﻴـﻞ ﻳﻮﻣﺌـﺬ ﻣـﻦ ﺍﻟﻘﻠـﻖ ﺇﱃ ﺍﻟﺜﻘـﺔ‪،‬ﻭﻣﻦ ﺍﳋـﻮﻑ ﺇﱃ‬
‫ﺍﻟﺸﺠﺎﻋﺔ‪،‬ﻭﻣﻦ ﺍﳋﻮﺭ ﺇﱃ ﺍﻟﻌﺰﳝﺔ‪،‬ﻭﻣﻦ ﺍﳋﻨﻮﻉ ﻭﺍﻟﺬﻟﹼﺔ ﺇﱃ ﺣﻘﻴﻘﺔ ﺍﻟﻌﺰﺓ ﻭﺍﻟﻜﺮﺍﻣﺔ‪..‬‬
‫ﲔ ﻟﹶـﺎ‬
‫ﲔ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎِﻓ ِﻘ ‪‬‬
‫ﻭﻳﻜﻮﻥ ﻣﺘﺤﻘﻘﹰﺎ ﺑﻘﻮﻟﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ }:‬ﻭِﻟﱠﻠ ِﻪ ﺍﹾﻟ ِﻌ ‪‬ﺰ ﹸﺓ ‪‬ﻭِﻟ ‪‬ﺮﺳ‪‬ﻮِﻟ ِﻪ ‪‬ﻭِﻟ ﹾﻠ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ{ )‪ (٨‬ﺳﻮﺭﺓ ﺍﳌﻨﺎﻓﻘﻮﻥ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ -‬ﻇﺎﻫﺮﺓ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻨﻘﺺ ﻭﻋﻼﺟﻬﺎ‪:‬‬
‫ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻨﻘﺺ ﺣﺎﻟﺔ ﻧﻔﺴﻴﺔ ﺗﻌﺘﺮﻱ ﺍﻷﻭﻻﺩ ﻷﺳﺒﺎﺏ ‪‬ﺧﻠﹾﻘﻴﺔ ﻭﻣﺮﺿﻴﺔ‪،‬ﺃﻭ ﻋﻮﺍﻣﻞ ﺗﺮﺑﻮﻳـﺔ‪،‬ﺃﻭ‬
‫ﻇﺮﻭﻑ ﺍﻗﺘﺼﺎﺩﻳﺔ‪..‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻫﻲ ﻣﻦ ﺃﺧﻄﺮ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻨﻔﺴﻴﺔ ﰲ ﺗﻌﻘﻴﺪ ﺍﻟﻮﻟﺪ ﻭﺍﳓﺮﺍﻓﻪ ﻭﲢﻮ‪‬ﻟـﻪ ﺇﱃ ﺣﻴـﺎﺓ‬
‫ﺍﻟﺮﺫﻳﻠﺔ ﻭﺍﻟﺸﻘﺎﺀ ﻭﺍﻹﺟﺮﺍﻡ‪...‬‬
‫ﺺ ﻫﺬﻩ‬
‫ﻭﺇﺫﺍ ﻛﻨﺎ ﻧﺒﺤﺚ ﰲ ﺃﺳﺒﺎﺏ ﻛﻞ ﻇﺎﻫﺮﺓ ﻭﻋﻼﺟﻬﺎ ﻋﻠﻰ ﺿﻮﺀ ﺍﻹﺳﻼﻡ‪..‬ﻓﻌﻠﻴﻨﺎ ﺃﻥ ﳔ ‪‬‬
‫ﺍﻟﻈﺎﻫﺮﺓ ﺑﺎﻟﺘﻔﺼﻴﻞ ﺃﺳﺒﺎﺑﹰﺎ ﻭﻋﻼﺟﹰﺎ‪،‬ﻷﳘﻴﺘﻬﺎ ﻭﺧﻄﺮﻫﺎ ﻭﺁﺛﺎﺭﻫﺎ‪..‬‬

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‫ﻋﺴﻰ ﺃﻥ ﻳﻮﱄ ﺍﻵﺑـﺎﺀ ﻭﺍﻷﻣﻬـﺎﺕ ﻭﺍﳌﺮﺑـﻮﻥ ﲨﻴﻌـﹰﺎ ﺍﻫﺘﻤـﺎﻣﻬﻢ ﰲ ﺍﲣـﺎﺫ ﺍﻷﺳـﺒﺎﺏ‬
‫ﺍﻟﻮﻗﺎﺋﻴﺔ‪،‬ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﻌﻼﺟﻴﺔ ﰲ ﲢﺮﻳـﺮ ﺍﻟﻮﻟـﺪ ﻣـﻦ ﻛـﻞ ﻣﺮﻛﺒـﺎﺕ ﺍﻟﻨﻘﺺ‪،‬ﻭﺍﻟﻌ‪‬ﻘـﺪ‬
‫ﺍﻟﻨﻔﺴﻴﺔ‪..‬ﻟﻴﻀﻤﻨﻮﺍ ﻷﻭﻻﺩﻫﻢ ﺗﺮﺑﻴﺔ ﻧﻔﺴﻴﺔ ﺻﺤﻴﺤﺔ‪،‬ﻭﺗﻜﻮﻳﻨﹰﺎ ﺧﻠﻘ‪‬ﻴﹰﺎ ﺳﻠﻴﻤﹰﺎ!!‪..‬‬
‫ﻭﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﺗﺴﺒﺐ ﻇﺎﻫﺮﺓ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻨﻘﺺ ﰲ ﺣﻴﺎﺓ ﺍﻟﻮﻟﺪ ﻫﻲ ﻛﻤﺎ ﻳﺄﰐ‪:‬‬
‫‪ -١‬ﺍﻟﺘﺤﻘﲑ ﻭﺍﻹﻫﺎﻧﺔ ‪ -٢‬ﺍﻟﺪﻻﻝ ﺍﳌﻔﺮﻁ‬
‫‪ -٣‬ﺍﳌﻔﺎﺿﻠﺔ ﺑﲔ ﺍﻷﻭﻻﺩ ‪ -٤‬ﺍﻟﻌﺎﻫﺎﺕ ﺍﳉﺴﺪﻳﺔ‬
‫‪ -٥‬ﺍﻟ‪‬ﻴﺘ‪‬ﻢ ‪ -٦‬ﺍﻟﻔﻘﺮ‪.‬‬
‫ﻭﺇﻥ ﺷﺎﺀ ﺍﷲ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻓﺴﻨﻔﻨﺪ ﻛﻞ ﻋﺎﻣﻞ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺘﻔـﺼﻴﻞ‪،‬ﰒ ﻧﻌـﺮ‪‬ﺝ ﺇﱃ ﺫﻛـﺮ‬
‫ﺍﻟﻌﻼﺝ ﻋﻠﻰ ﺿﻮﺀ ﺍﻹﺳﻼﻡ‪،‬ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ‪،‬ﻭﻣﻨﻪ ﻧﺴﺘﻤﺪ ﺍﻟﺘﺄﻳﻴﺪ ﻭﺍﻟﺴﺪﺍﺩ‪.‬‬
‫‪ -١‬ﺍﻟﺘﺤﻘﲑ ﻭﺍﻹﻫﺎﻧﺔ‪:‬‬
‫ﺃﻣﺎ ﺍﻟﺘﺨﻘﲑ ﻭﺍﻹﻫﺎﻧﺔ ﻓﻬﻮ ﻣﻦ ﺃﻗﺒﺢ ﺍﻟﻌﻮﺍﻣﻞ ﰲ ﺍﳓﺮﺍﻓﺎﺕ ﺍﻟﻮﻟﺪ ﺍﻟﻨﻔﺴﻴﺔ‪،‬ﺑﻞ ﻫﻮ ﻣـﻦ ﺃﻛـﱪ‬
‫ﺍﻟﻌﻮﺍﻣﻞ ﰲ ﺗﺮﺳﻴﺦ ﻇﺎﻫﺮﺓ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻨﻘﺺ ﻟﺪﻯ ﺍﻷﻃﻔﺎﻝ‪..‬ﻓﻜﺜﲑﹰﺍ ﻣﺎ ﻧﺴﻤﻊ ﺃﻥ ﺍﻷﻡ ﺃﻭ ﺍﻷﺏ‬
‫)ﺷﻬ‪‬ﺮ ﺑﺎﻟﻮﻟﺪ ﺣﲔ ﻳﻨﺤﺮﻑ ﺃﻭﻝ ﻣﺮﺓ ﻋﻦ ﺳﻨﻦ ﺍﻷﺧﻼﻕ ﺍﻟﻜﺮﳝﺔ‪،‬ﻓﺈﺫﺍ ﻛﺬﺏ ﻣـﺮﺓ ﻧﺎﺩﻳﻨـﺎﻩ‬
‫ﺩﺍﺋﻤﹰﺎ ﺑﺎﻟﻜﺬﺍﺏ‪،‬ﻭﺇﺫﺍ ﻟﻄﻢ ﺃﺧﺎﻩ ﺍﻟﺼﻐﲑ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻧﺎﺩﻳﻨﺎﻩ ﺑﺎﻟﺸﺮﻳﺮ‪،‬ﻭﺇﺫﺍ ﺍﺣﺘﺎﻝ ﻋﻠﻰ ﺃﺧﺘـﻪ‬
‫ﺍﻟﺼﻐﲑﺓ ﻓﺄﺧﺬ ﻣﻨﻬﺎ ﺗﻔﺎﺣﺔ ﻛﺎﻧﺖ ﺑﻴﺪﻫﺎ ﻧﺎﺩﻳﻨﺎﻩ ﺑﺎﶈﺘﺎﻝ‪،‬ﻭﺇﺫﺍ ﺃﺧﺬ ﻣﻦ ﺟﻴﺐ ﺃﺑﻴﻪ ﻗﻠﻤﹰﺎ ﻧﺎﺩﻳﻨﺎﻩ‬
‫ﺑﺎﻟﺴﺎﺭﻕ‪،‬ﻭﺇﺫﺍ ﻃﻠﺒﻨﺎ ﻣﻨﻪ ﻛﺄﺱ ﻣﺎﺀ ﻟﻠﺸﺮﺏ ﻓﺄﰉ ﻧﺎﺩﻳﻨﺎﻩ ﺑﺎﻟﻜﺴﻮﻝ‪،‬ﻭﻫﻜﺬﺍ ﻧﺸﻬ‪‬ﺮ ﺑـﻪ ﺃﻣـﺎﻡ‬
‫ﺇﺧﻮﺗﻪ ﻭﺃﻫﻠﻪ ﻣﻦ ﺍﻟﺰﻟﹼﺔ ﺍﻷﻭﱃ‪.(...‬‬
‫ﻭﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻟﺘﺤﻘﲑ ﻭﺍﻹﻫﺎﻧﺔ ﰲ ﺑﻴﺌﺎﺗﻨﺎ ﻣﻨﺎﺩﺍﺓ ﺍﻟﻮﻟﺪ ﺑﻜﻠﻤﺎﺕ ﻧﺎﺑﻴﺔ‪،‬ﻭﻋﺒﺎﺭﺍﺕ ﻗﺒﻴﺤـﺔ ﺃﻣـﺎﻡ‬
‫ﺍﻹﺧﻮﺓ ﻭﺍﻷﻗﺎﺭﺏ‪،‬ﻭﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﺃﻣﺎﻡ ﺃﺻﺪﻗﺎﺀ ﺍﻟﻮﻟﺪ‪،‬ﺃﻭ ﺃﻣﺎﻡ ﻏﺮﺑﺎﺀ ﻣﺎ ﺳﺒﻖ ﺃﻥ ﺭﺁﻫـﻢ‬
‫ﻭﺍﺟﺘﻤﻊ ‪‬ﻢ‪،‬ﻭﻫﺬﺍ – ﻻ ﺷﻚ – ﳑﺎ ﳚﻌﻞ ﺍﻟﻮﻟﺪ ﻳﻨﻈﺮ ﺇﱃ ﻧﻔﺴﻪ ﺃﻧﻪ ﺣﻘﲑ ﻣﻬﲔ‪،‬ﻭﻣﻦ ﺳـﻘﻂ‬
‫ﺍﳌﺘﺎﻉ ﻻ ﻗﻴﻤﺔ ﻟﻪ ﻭﻻ ﺍﻋﺘﺒﺎﺭ‪،‬ﻭﻫﺬﺍ – ﺃﻳﻀﹰﺎ – ﳑﺎ ﻳﻮﻟﹼﺪ ﰲ ﻧﻔﺴﻪ ﺍﻟ ‪‬ﻌﻘﹾﺪ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﱵ ﺗﺪﻓﻌﻪ ﺇﱃ‬
‫ﺃﻥ ﻳﻨﻈﺮ ﺇﱃ ﺍﻵﺧﺮﻳﻦ ﻧﻈﺮﺓ ﺣﻘﺪ ﻭﻛﺮﺍﻫﻴﺔ‪..‬ﻭﺃﻥ ﻳﻨﻄﻮﻱ ﻋﻠﻰ ﻧﻔـﺴﻪ ﻓـﺎ ‪‬ﺭﹰﺍ ﻣـﻦ ﺃﺑﻨـﺎﺀ‬
‫ﺍﳊﻴﺎﺓ‪،‬ﻣﻨﻬﺰﻣﹰﺎ ﻣﻦ ﺗﻜﺎﻟﻴﻔﻬﺎ ﻭﻣﺴﺆﻭﻟﻴﺎ‪‬ﺎ!!‪..‬‬

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‫ﺝ ‪‬ﻢ ﺇﱃ ﺍﳊﻴﺎﺓ ﰲ ﺟـﻮ ﻫـﺬﻩ‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻧﻌﻠﻢ ﺃﻳﺔ ﺟﻨﺎﻳﺔ ﳒﻨﻴﻬﺎ ﻋﻠﻰ ﺃﺑﻨﺎﺋﻨﺎ ﻭﺑﻨﺎﺗﻨﺎ ﺣﲔ ﻧﺰ ‪‬‬
‫ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻔﺎﺳﺪﺓ ﺍﳌﻠﻴﺌﺔ ﺑﺎﻷﺧﻄﺎﺀ ﻭﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﻘﺎﺳﻴﺔ‪.‬‬
‫ﻓﻴﻜﻒ ﻧﺮﺟﻮ ﻣﻦ ﺍﻷﻭﻻﺩ ﻃﺎﻋﺔ ﻭﺑﺮﹰﺍ‪،‬ﻭﺗﻮﻗﲑﹰﺍ ﻭﺍﺣﺘﺮﺍﻣﹰﺎ‪،‬ﻭﺍﺗﺰﺍﻧﹰﺎ ﻭﺍﺳﺘﻘﺎﻣﺔ‪..‬ﻭﳓﻦ ﻗﺪ ﻏﺮﺳﻨﺎ ﰲ‬
‫ﻧﻔﻮﺳﻬﻢ ﻭﻫﻢ ﺻﻐﺎﺭ ﺑﺬﻭﺭ ﻫﺬﺍ ﺍﻻﳓﺮﺍﻑ ﺃﻭ ﺍﻟﻌﻘﻮﻕ ﺃﻭ ﺍﻟﺘﻤﺮﺩ‪..‬؟!‬
‫ﺟﺎﺀ ﺭﺟﻞ ﺇﱃ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻳﺸﻜﻮ ﺇﻟﻴﻪ ﻋﻘﻮﻕ ﺍﺑﻨﻪ‪،‬ﻓﺄﺣﻀﺮ ﻋﻤﺮ ﺍﻟﻮﻟـﺪ‬
‫ﻭﺃﻧ‪‬ﺒﻪ ﻋﻠﻰ ﻋﻘﻮﻗﻪ ﻷﺑﻴﻪ‪،‬ﻭﻧﺴﻴﺎﻧﻪ ﳊﻘﻮﻗﻪ ﻋﻠﻴﻪ‪،‬ﻓﻘﺎﻝ ﺍﻟﻮﻟﺪ‪:‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺃﻟﻴﺲ ﻟﻠﻮﻟﺪ ﺣﻘﻮﻕ‬
‫ﻋﻠﻰ ﺃﺑﻴﻪ؟ ﻗﺎﻝ ﻋﻤﺮ‪:‬ﺑﻠﻰ! ﻗﺎﻝ‪:‬ﻓﻤﺎ ﻫﻲ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ؟‬
‫ﻗﺎﻝ ﻋﻤﺮ‪:‬ﺃﻥ ﻳﻨﺘﻘﻲ ﺃﻣﻪ‪،‬ﻭﳛﺴ‪‬ﻦ ﺍﲰﻪ‪،‬ﻭﻳﻌﻠﻤﻪ ﺍﻟﻜﺘﺎﺏ )ﺍﻟﻘﺮﺁﻥ(‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻮﻟﺪ‪:‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺇﻥ ﺃﰊ ﱂ ﻳﻔﻌﻞ ﺷﻴﺌﹰﺎ ﻣﻦ ﺫﻟﻚ‪،‬ﺃﻣﺎ ﺃﻣـﻲ ﻓﺈ‪‬ـﺎ ﺯﳒﻴـﺔ ﻛﺎﻧـﺖ‬
‫ﻼ )ﺃﻱ ﺧﻨﻔﺴﺎﺀ(‪،‬ﻭﱂ ﻳﻌﻠﹼﻤﲏ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺣﺮﻓﹰﺎ ﻭﺍﺣﺪﹰﺍ‪.‬‬
‫‪‬ﻮﺳﻲ‪،..‬ﻭﻗﺪ ﲰﺎﱐ ‪‬ﺟ ‪‬ﻌ ﹰ‬
‫ﱄ ﺗﺸﻜﻮ ﻋﻘﻮﻕ ﺍﺑﻨـﻚ ﻭﻗـﺪ ‪‬ﻋ ﹶﻘ ﹾﻘﺘ‪‬ـﻪ ﻗﺒـﻞ ﺃﻥ‬
‫ﻓﺎﻟﺘﻔﺖ ﻋﻤﺮ ﺇﱃ ﺍﻟﺮﺟﻞ‪،‬ﻭﻗﺎﻝ ﻟﻪ‪:‬ﺟﺌﺖ ﺇ ﹼ‬
‫‪٦٧٤‬‬
‫ﻳ ‪‬ﻌﻔﹼﻚ‪،‬ﻭﺃﺳﺄﺕ ﺇﻟﻴﻪ ﻗﺒﻞ ﺃﻥ ﻳﺴﻲﺀ ﺇﻟﻴﻚ‪.‬‬
‫ﻭﻣﻦ ﻃﺮﺍﺋﻒ ﻣﺎ ﺫﹸﻛﺮ ﺃﻥ ﺃﺑﹰﺎ ﻋﻴ‪‬ﺮ ﻭﻟﺪﻩ ﺑﺄﻣﻪ‪،‬ﻭﻗﺎﻝ ﻟﻪ‪:‬ﺃﲣﺎﻟﻔﲏ ﻭﺃﻧﺖ ﺍﺑﻦ ﺃﻣ‪‬ﺔ؟ ﻓﻘـﺎﻝ ﺍﻟﻮﻟـﺪ‬
‫ﻷﺑﻴﻪ ﺇﻥ ﺃﻣﻲ ﻭﺍﷲ ﺧﲑ ﻣﻨﻚ ﻳﺎ ﺃﰊ!!‪..‬ﻗﺎﻝ ﺍﻷﺏ‪ِ:‬ﻟﻢ‪‬؟‬
‫ﻗﺎﻝ ﺍﻟﻮﻟﺪ‪:‬ﻷ‪‬ﺎ ﺃﺣﺴﻨﺖ ﺍﻻﺧﺘﻴﺎﺭ ﻓﻮﻟﺪﺗﲏ ﻣﻦ ﺣﺮ‪،‬ﻭﺃﻧﺖ ﺃﺳﺄﺕ ﺍﻻﺧﺘﻴـﺎﺭ ﻓﻮﻟـﺪﺗﲏ ﻣـﻦ‬
‫ﺃﻣ‪‬ﺔ!!‪..‬‬
‫ﻭﳓﻦ ﻻ ﻧﺸﻚ ﺃﻥ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻨﺎﺑﻴﺔ ﺍﻟﻘﺒﻴﺤﺔ ﺍﻟﱵ ﺗﱰﻟﻖ ﻣﻦ ﺍﻷﺏ ﻟﻠﻮﻟﺪ ﱂ ﺗﺼﺪﺭ ﺇﻻ ﻣﻦ ﻏﺎﻳﺔ‬
‫ﺗﺄﺩﻳﺒﻴﺔ ﺇﺻﻼﺣﻴﺔ‪..‬ﻟﺬﻧﺐ ﻛﺒﲑ ﺃﻭ ﺻﻐﲑ ﻭﻗﻊ ﻓﻴﻪ ﻭﺑﺪﺭ ﻣﻨﻪ!!‪.‬‬
‫ﻭﻟﻜﻦ ﺍﳌﻌﺎﳉﺔ ﻻﺭﺗﻜﺎﺏ ﻫﺬﺍ ﺍﻟﺬﻧﺐ ﻻ ﺗﺼﻠﺢ ‪‬ﺬﻩ ﺍﳊﺎﻟﺔ ﺍﻟﻐﻀﺒﻴﺔ‪،‬ﻭﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺘﻌﻨﻴﻔﻴﺔ‪..‬ﺍﻟـﱵ‬
‫ﺗﺘﺮﻙ ﺁﺛﺎﺭﹰﺍ ﺧﻄﲑﺓ ﰲ ﻧﻔﺴﻴﺔ ﺍﻟﻮﻟﺪ ﻭﺳﻠﻮﻛﻪ ﺍﻟﺸﺨﺼﻲ‪..‬ﻭﺑﺎﻟﺘﺎﱄ ﲡﻌﻞ ﻣﻨﻪ ﺇﻧﺴﺎﻧﹰﺎ ﻳﺘﻄﺒﻊ ﻋﻠﻰ‬
‫ﺐ ﻭﺍﻟﺸﺘﺎﺋﻢ‪،‬ﻭﻳﺘﺨﻠﻖ ﺑﺄﺧﻼﻕ ﺍﳌﻨﺤﺮﻓﲔ ﺍﳊﻤﻘﻰ‪..‬ﻭﻧﻜﻮﻥ ‪‬ﺬﻩ ﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﻘﺎﺳﻴﺔ ﻗـﺪ‬ ‫ﻟﻐﺔ ﺍﻟﺴ ‪‬‬

‫‪٦٧٤‬‬
‫‪-‬ﺗﻨﺒﻴﻪ ﺍﻟﻐﺎﻓﻠﲔ‪ ،‬ﺍﻹﺻﺪﺍﺭ ‪(١٩ / ١) - ٢‬‬
‫‪٣٥٠‬‬
‫ﺟﻨﻴﻨﺎ ﻋﻠﻰ ﺍﻟﻮﻟﺪ‪،‬ﻭﺣﻄﻤﻨﺎﻩ ﻧﻔﺴ‪‬ﻴﹰﺎ ﻭﺧ‪‬ﻠﻘ‪‬ﻴﹰﺎ ﻣﻦ ﺣﻴﺚ ﻧﻌﻠﻢ ﺃﻭ ﻻ ﻧﻌﻠﻢ‪،‬ﺑﺪﻝ ﺃﻥ ﻧﻌﺪ‪‬ﻩ ﺇﻧـﺴﺎﻧﹰﺎ‬
‫ﻼ ﺳﻮ‪‬ﻳﹰﺎ ﳝﺸﻲ ﰲ ﺩﺭﻭﺏ ﺍﳊﻴﺎﺓ ﻋﻠﻰ ﻧﻮﺭ ﺍﻟﻌﻘﻞ ﻭﺍﻻﺗﺰﺍﻥ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﺍﳊﻖ ﺍﳌﺒﲔ‪..‬‬
‫ﻣﺘﺰﻧﹰﺎ ﻋﺎﻗ ﹰ‬
‫ﻭﻟﻜﻦ ﻣﺎ ﻫﻲ ﻣﻌﺎﳉﺔ ﺍﻹﺳﻼﻡ ﻟﻠﻮﻟﺪ ﺇﺫﺍ ﻭﻗﻊ ﻣﻨﻪ ﺧﻄﺄ ﺃﻭ ﺻﺪﺭﺕ ﻫﻔﻮﺓ؟‬
‫ﺍﳌﻌﺎﳉﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺃﻥ ﻧﻨﺒﻬﻪ ﻋﻠﻰ ﺧﻄﺌﻪ ﺑﺮﻓﻖ ﻭﻟﲔ‪،‬ﻭﻧﻘﻨﻌﻪ ﺑﺎﳊﺠﺞ ﺍﻟﺪﺍﻣﻐﺔ‪،‬ﻭﺃﻥ ﺍﻟﺬﻱ ﺻﺪﺭ‬
‫ﻣﻨﻪ ﻻ ﻳﺮﺿﻰ ﺑﻪ ﺇﻧﺴﺎﻥ ﻋﺎﻗﻞ ﺫﻭ ﻓﻬﻢ ﻭﺑﺼﲑﺓ ﻭﻓﻜﺮ ﻧﺎﺿﺞ ﺭﺯﻳﻦ‪..‬‬
‫ﻓﺈﻥ ﻓﻬﻢ ﻭﺍﻗﺘﻨﻊ ﻭﺻﻠﻨﺎ ﺇﱃ ﻣﺎ ﻧﺮﻳﺪ ﰲ ﺇﺻﻼﺡ ﺧﻄﺌﻪ ﻭﻣﻌﺎﳉﺔ ﺍﳓﺮﺍﻓﻪ‪..‬ﻭﺇﻻ ﻓﺎﳌﻌﺎﳉﺔ ﺳﺘﻜﻮﻥ‬
‫ﺑﺄﺳﻠﻮﺏ ﺁﺧﺮ ﻭﻫﻮ ﺍﻟﻌﻘﻮﺑﺔ ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺮﻓﻴﻌﺔ ﺍﻟﻠﻴﻨﺔ ﰲ ﺍﻟﺘﺄﺩﻳﺐ ﻫﻲ ﻃﺮﻳﻘﺔ ﺍﻟﺮﺳﻮﻝ ‪.‬‬
‫ﻭﺇﻟﻴﻜﻢ ﺑﻌﺾ ﺍﻟﻨﻤﺎﺫﺝ ﰲ ﻣﻌﺎﻣﻠﺘﻪ ﻭﻟﻴﻨﻪ ﻭﻭﺻﺎﻳﺎﻩ‪:‬‬
‫ﷲ‪،‬ﺍﹾﺋ ﹶﺬ ﹾﻥ ﻟِـﻲ ﺑِﺎﻟ ‪‬ﺰﻧ‪‬ﺎ‪،‬ﹶﻓﹶﺄ ﹾﻗﺒ‪‬ـ ﹶﻞ‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﹸﺃﻣ‪‬ﺎ ‪‬ﻣ ﹶﺔ ﻗﹶﺎ ﹶﻝ‪ِ:‬ﺇ ﱠﻥ ﹶﻓﺘ‪‬ﻰ ﺷ‪‬ﺎﺑ‪‬ﺎ ﹶﺃﺗ‪‬ﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﻚ‬‫ﺤ‪‬ﺒ ‪‬ﻪ ُﻷ ‪‬ﻣ ‪‬‬
‫ﺲ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ‪‬ﺗ ِ‬
‫ﺠﹶﻠ ‪‬‬
‫ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﻓ ‪‬ﺰ ‪‬ﺟﺮ‪‬ﻭ ‪‬ﻩ ‪‬ﻭﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﻣ ‪‬ﻪ ‪ .‬ﻣ ‪‬ﻪ ‪.‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺍ ‪‬ﺩ‪‬ﻧ ‪‬ﻪ‪ ،‬ﹶﻓ ‪‬ﺪﻧ‪‬ﺎ ِﻣ‪‬ﻨ ‪‬ﻪ ﹶﻗﺮِﻳﺒ‪‬ﺎ ‪.‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ ‪‬‬
‫ﻚ؟‬ ‫ﺤ‪‬ﺒ ‪‬ﻪ ِﻻ‪‬ﺑ‪‬ﻨِﺘ ‪‬‬
‫ﺤﺒ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ُﻷ ‪‬ﻣﻬ‪‬ﺎِﺗ ِﻬ ‪‬ﻢ ‪.‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﹶﻓ‪‬ﺘ ِ‬
‫ﺱ ‪‬ﻳ ِ‬‫؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻻ‪،‬ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ‪‬ﺟ ‪‬ﻌﹶﻠﻨِﻲ ﺍﻟﱠﻠ ‪‬ﻪ ِﻓﺪ‪‬ﺍ َﺀ ‪‬ﻙ ‪.‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ ﹶﻻ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺤﺒ‪‬ـ ‪‬ﻪ‬
‫ﺤﺒ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ِﻟ‪‬ﺒﻨ‪‬ﺎِﺗ ِﻬ ‪‬ﻢ ‪.‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﹶﻓ‪‬ﺘ ِ‬
‫ﺱ ‪‬ﻳ ِ‬‫ﷲ ‪‬ﺟ ‪‬ﻌﹶﻠﻨِﻲ ﺍﻟﱠﻠ ‪‬ﻪ ِﻓﺪ‪‬ﺍ َﺀ ‪‬ﻙ ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ ﹶﻻ ﺍﻟﻨ‪‬ﺎ ‪‬‬‫ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻻ‪،‬ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﺤﺒ‪‬ـ ‪‬ﻪ‬
‫ﺤﺒ‪‬ﻮ‪‬ﻧ ‪‬ﻪ َﻷ ‪‬ﺧﻮ‪‬ﺍِﺗ ِﻬ ‪‬ﻢ ‪.‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﹶﻓ‪‬ﺘ ِ‬ ‫ﺱ ‪‬ﻳ ِ‬
‫ﻚ ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻻ‪،‬ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ‪‬ﺟ ‪‬ﻌﹶﻠﻨِﻲ ﺍﻟﱠﻠ ‪‬ﻪ ِﻓﺪ‪‬ﺍ َﺀ ‪‬ﻙ ‪.‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ ﹶﻻ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ُﻷ ‪‬ﺧِﺘ ‪‬‬
‫ﺤﺒ‪‬ـ ‪‬ﻪ‬
‫ﺤﺒ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ِﻟ ‪‬ﻌﻤ‪‬ﺎِﺗ ِﻬ ‪‬ﻢ ‪.‬ﻗﹶـﺎ ﹶﻝ‪:‬ﹶﺃﹶﻓ‪‬ﺘ ِ‬ ‫ﺱ ‪‬ﻳ ِ‬‫ﻚ ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻻ‪،‬ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ‪‬ﺟ ‪‬ﻌﹶﻠﻨِﻲ ﺍﻟﱠﻠ ‪‬ﻪ ِﻓﺪ‪‬ﺍ َﺀ ‪‬ﻙ ‪.‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ ﹶﻻ ﺍﻟﻨ‪‬ﺎ ‪‬‬‫ِﻟ ‪‬ﻌ ‪‬ﻤِﺘ ‪‬‬
‫ﺤﺒ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ِﻟﺨ‪‬ﺎ ﹶﻻِﺗ ِﻬ ‪‬ﻢ ‪.‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ ‪‬ﻮﺿ‪‬ـ ‪‬ﻊ‬ ‫ﺱ ‪‬ﻳ ِ‬ ‫ﻚ ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻻ‪،‬ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ‪‬ﺟ ‪‬ﻌﹶﻠﻨِﻲ ﺍﻟﱠﻠ ‪‬ﻪ ِﻓﺪ‪‬ﺍ َﺀ ‪‬ﻙ ‪.‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ ﹶﻻ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ِﻟﺨ‪‬ﺎﹶﻟِﺘ ‪‬‬
‫ﺖ‬
‫ﻚ ﺍﹾﻟ ﹶﻔﺘ‪‬ﻰ ‪‬ﻳ ﹾﻠ‪‬ﺘ ِﻔ ‪‬‬
‫ﺼ ‪‬ﻦ ﹶﻓ ‪‬ﺮ ‪‬ﺟ ‪‬ﻪ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹶﺫِﻟ ‪‬‬
‫‪‬ﻳ ‪‬ﺪ ‪‬ﻩ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭﻗﹶﺎ ﹶﻝ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺍ ﹾﻏ ِﻔ ‪‬ﺮ ﹶﺫ‪‬ﻧ‪‬ﺒ ‪‬ﻪ ‪‬ﻭ ﹶﻃ ‪‬ﻬ ‪‬ﺮ ﹶﻗ ﹾﻠ‪‬ﺒ ‪‬ﻪ‪ ،‬ﻭ ‪‬ﺣ ‪‬‬
‫‪٦٧٥‬‬
‫ِﺇﻟﹶﻰ ‪‬ﺷ ‪‬ﻲ ٍﺀ‪.‬‬
‫ﺲ ‪‬ﺭﺟ‪‬ـ ﹲﻞ‬ ‫ﺻﻠﱢﻰ ‪‬ﻣ ‪‬ﻊ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ --‬ﺇ ﹾﺫ ‪‬ﻋ ﹶﻄ ‪‬‬ ‫ﺴﹶﻠ ِﻤ ‪‬ﻰ ﻗﹶﺎ ﹶﻝ ‪‬ﺑﻴ‪‬ﻨ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ﹸﺃ ‪‬‬ ‫ﺤ ﹶﻜ ِﻢ ﺍﻟ ‪‬‬
‫ﻭﻋ‪ ‬ﻦ ‪‬ﻣﻌ‪‬ﺎ ِﻭ‪‬ﻳ ﹶﺔ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬‬
‫ﺖ ﻭ‪‬ﺍﹸﺛ ﹾﻜ ﹶﻞ ﹸﺃ ‪‬ﻣﻴ‪‬ـﺎ ‪‬ﻩ ﻣ‪‬ـﺎ ﺷ‪‬ـ ﹾﺄ‪‬ﻧ ﹸﻜ ‪‬ﻢ‬ ‫ﻚ ﺍﻟﱠﻠ ‪‬ﻪ‪.‬ﹶﻓ ‪‬ﺮﻣ‪‬ﺎﻧِﻰ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ‪‬ﻡ ِﺑﹶﺄ‪‬ﺑﺼ‪‬ﺎ ِﺭ ِﻫ ‪‬ﻢ ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺖ ‪‬ﻳ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ‪‬‬‫ِﻣ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ِﻡ ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺖ‬
‫ﺼ ‪‬ﻤﺘ‪‬ﻮ‪‬ﻧﻨِﻰ ﹶﻟ ِﻜﻨ‪‬ﻰ ‪‬ﺳ ﹶﻜ ‪‬‬ ‫ﺠ ‪‬ﻌﻠﹸﻮﺍ ‪‬ﻳﻀ‪ِ ‬ﺮﺑ‪‬ﻮ ﹶﻥ ِﺑﹶﺄ‪‬ﻳﺪِﻳ ِﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﹾﻓﺨ‪‬ﺎ ِﺫ ِﻫ ‪‬ﻢ ﹶﻓﹶﻠﻤ‪‬ﺎ ﺭ‪‬ﹶﺃ‪‬ﻳ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫‪‬ﺗ‪‬ﻨ ﹸﻈﺮ‪‬ﻭ ﹶﻥ ِﺇﹶﻟ ‪‬ﻰ‪.‬ﹶﻓ ‪‬‬
‫ﺴ ‪‬ﻦ ‪‬ﺗ ‪‬ﻌﻠِﻴﻤ‪‬ﺎ‬
‫ﺖ ‪‬ﻣ ‪‬ﻌﱢﻠﻤ‪‬ﺎ ﹶﻗ‪‬ﺒﹶﻠ ‪‬ﻪ ‪‬ﻭ ﹶﻻ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻩ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺻﻠﱠﻰ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ --‬ﹶﻓِﺒﹶﺄﺑِﻰ ‪‬ﻫ ‪‬ﻮ ‪‬ﻭﹸﺃﻣ‪‬ﻰ ﻣ‪‬ﺎ ‪‬ﺭﹶﺃﻳ‪ ‬‬ ‫ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬‬

‫‪ - ٦٧٥‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -٢٢٥٦٤ (٢٢٢١١)(٤٠٧ / ٧) -‬ﺻﺤﻴﺢ‬

‫‪٣٥١‬‬
‫ﺼﹸﻠ ‪‬ﺢ ﻓِﻴﻬ‪‬ﺎ ﺷ‪‬ـ ‪‬ﻰ ٌﺀ‬
‫ﻼ ﹶﺓ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺼﹶ‬‫ﺿ ‪‬ﺮ‪‬ﺑﻨِﻰ ‪‬ﻭ ﹶﻻ ‪‬ﺷ‪‬ﺘ ‪‬ﻤﻨِﻰ ﻗﹶﺎ ﹶﻝ » ِﺇ ﱠﻥ ‪‬ﻫ ِﺬ ِﻩ ﺍﻟ ‪‬‬
‫ِﻣ‪‬ﻨ ‪‬ﻪ ﹶﻓﻮ‪‬ﺍﻟﱠﻠ ِﻪ ﻣ‪‬ﺎ ﹶﻛ ‪‬ﻬ ‪‬ﺮﻧِﻰ ‪‬ﻭ ﹶﻻ ‪‬‬
‫ﺴﺒِﻴ ‪‬ﺢ ﻭ‪‬ﺍﻟ‪‬ﺘ ﹾﻜِﺒ ‪‬ﲑ ‪‬ﻭِﻗﺮ‪‬ﺍ َﺀ ﹸﺓ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ «‪.٦٧٦‬‬
‫ﺱ ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﻼ ِﻡ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ِﻣ ‪‬ﻦ ﹶﻛ ﹶ‬
‫ﺏ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ‬
‫ﺻﺤ‪‬ﺎ ‪‬‬
‫ﺠ ِﺪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ ‪‬‬
‫ﺴِ‬
‫ﺠ ِﺪ‪،‬ﹶﻓﺒ‪‬ﺎ ﹶﻝ ﻓِﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫ﺴِ‬‫ﻚ ﻗﹶﺎ ﹶﻝ‪:‬ﺟ‪‬ﺎ َﺀ ﹶﺃ ‪‬ﻋﺮ‪‬ﺍِﺑ ‪‬ﻰ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺲ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟ ٍ‬‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ِ‬
‫ﻍ ‪‬ﺩﻋ‪‬ﺎ ِﺑ ِﻪ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ --‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪»:‬‬ ‫‪ :--‬ﻣ ‪‬ﻪ ‪‬ﻣ ‪‬ﻪ‪.‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ »: --‬ﹶﻻ ‪‬ﺗ ‪‬ﺰ ِﺭﻣ‪‬ﻮ ‪‬ﻩ «‪ .‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﻓ ‪‬ﺮ ﹶ‬
‫ﺨ ﹸﺬ ِﻟ ِﻘﺮ‪‬ﺍ َﺀ ِﺓ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ‪‬ﻭِﻟ ِﺬ ﹾﻛ ِﺮ ﺍﻟﱠﻠ ِﻪ‬‫ﻼ ِﺀ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬ﻮ ِﻝ ﻭ‪‬ﺍﹾﻟ ﹶﻘ ﹶﺬ ِﺭ‪ِ،‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺗ‪‬ﺘ ‪‬‬
‫ﺨﹶ‬‫ﺨ ﹾﺬ ِﻟ ‪‬ﻬ ﹶﺬﺍ ﺍﹾﻟ ‪‬‬
‫ِﺇ ﱠﻥ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎ ِﺟ ‪‬ﺪ ﹶﻟ ‪‬ﻢ ‪‬ﺗ‪‬ﺘ ‪‬‬
‫‪٦٧٧‬‬
‫ﺼ‪‬ﺒ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪.‬‬
‫ﺏ ﹶﺃ ‪‬ﻭ ِﺑ ‪‬ﺪﹾﻟ ٍﻮ ِﻣ ‪‬ﻦ ﻣ‪‬ﺎ ٍﺀ ﹶﻓ ‪‬‬‫ﺻﺤ‪‬ﺎِﺑ ِﻪ ﺑِ ﹶﺬﻧ‪‬ﻮ ٍ‬ ‫ﺾ ﹶﺃ ‪‬‬‫‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ «‪.‬ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺏ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧِﻰ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﺘ‪‬ﺒ ﹶﺔ ﹶﺃ ﱠﻥ ﹶﺃﺑ‪‬ﺎ ‪‬ﻫ ‪‬ﺮﻳ‪ ‬ﺮ ﹶﺓ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ‪‬ﻩ ﹶﺃ ﱠﻥ ﹶﺃ ‪‬ﻋﺮ‪‬ﺍِﺑﻴ‪‬ﺎ ﺑ‪‬ﺎ ﹶﻝ‬ ‫ﻭ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ﺷِﻬ‪‬ﺎ ٍ‬
‫ﺱ ِﻟ‪‬ﻴ ﹶﻘﻌ‪‬ﻮﺍ ِﺑ ِﻪ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ‪ » :‬ﺩﻋ‪‬ﻮ ‪‬ﻩ‪ ،‬ﻭﹶﺃ ‪‬ﻫﺮِﻳﻘﹸﻮﺍ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺠ ِﺪ‪،‬ﹶﻓﺜﹶﺎ ‪‬ﺭ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺴِ‬
‫ﻓِﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫‪٦٧٨‬‬
‫ﺴﺮِﻳ ‪‬ﻦ «‬
‫ﺴﺮِﻳ ‪‬ﻦ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﺗ‪‬ﺒ ‪‬ﻌﺜﹸﻮﺍ ‪‬ﻣ ‪‬ﻌ ‪‬‬
‫ﻼ ِﻣ ‪‬ﻦ ﻣ‪‬ﺎ ٍﺀ ‪ -‬ﹶﻓِﺈ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺑ ِﻌﹾﺜ‪‬ﺘ ‪‬ﻢ ‪‬ﻣ‪‬ﻴ ‪‬‬
‫ﺠﹰ‬‫‪‬ﺑ ‪‬ﻮِﻟ ِﻪ ﹶﺫﻧ‪‬ﻮﺑ‪‬ﺎ ِﻣ ‪‬ﻦ ﻣ‪‬ﺎ ٍﺀ ‪ -‬ﹶﺃ ‪‬ﻭ ‪‬ﺳ ‪‬‬
‫ﻭﻣﻦ ﻭﺻﺎﻳﺎﻩ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﺍﻟﺮﻓﻖ ﻭﺍﻟﻠﲔ‪:‬‬
‫ﻂ ِﻣ ‪‬ﻦ ﺍﹾﻟ‪‬ﻴﻬ‪‬ﻮ ِﺩ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -  -‬ﹶﻓﻘﹶﺎﻟﹸﻮﺍ‬ ‫ﺖ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﺄ ﹶﺫ ﹶﻥ ‪‬ﺭ ‪‬ﻫ ﹲ‬‫ﺸ ﹶﺔ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﺎ ‪ -‬ﻗﹶﺎﹶﻟ ِ‬ ‫‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﺐ ﺍﻟ ‪‬ﺮﻓﹾـ ‪‬ﻖ‬ ‫ﺤ ‪‬‬ ‫ﺸ ﹸﺔ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺭﻓِﻴ ‪‬ﻖ ‪‬ﻳ ِ‬
‫ﺖ ‪‬ﺑ ﹾﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺍﻟﺴ‪‬ﺎ ‪‬ﻡ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻌ‪‬ﻨ ﹸﺔ ‪.‬ﹶﻓﻘﹶﺎ ﹶﻝ » ﻳ‪‬ﺎ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﻚ ‪.‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺍﻟﺴ‪‬ﺎ ‪‬ﻡ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫ﺝ‬ ‫ﺖ ‪‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ «‪ ٦٧٩‬ﻭ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎﺋِـ ‪‬‬
‫ﺸ ﹶﺔ ‪‬ﺯ ‪‬ﻭ ِ‬ ‫ﺴ ‪‬ﻤ ‪‬ﻊ ﻣ‪‬ﺎ ﻗﹶﺎﻟﹸﻮﺍ ﻗﹶﺎ ﹶﻝ » ﹸﻗ ﹾﻠ ‪‬‬ ‫ﺖ ﹶﺃ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬‬
‫ﻓِﻰ ﺍ َﻷ ‪‬ﻣ ِﺮ ﹸﻛﱢﻠ ِﻪ « ‪.‬ﹸﻗ ﹾﻠ ‪‬‬
‫ﻉ ﻣِـ ‪‬ﻦ‬ ‫ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ --‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ --‬ﻗﹶﺎ ﹶﻝ » ِﺇ ﱠﻥ ﺍﻟ ‪‬ﺮ ﹾﻓ ‪‬ﻖ ﹶﻻ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﻓِﻰ ‪‬ﺷ ‪‬ﻰ ٍﺀ ِﺇ ﱠﻻ ﺯ‪‬ﺍ‪‬ﻧ ‪‬ﻪ ‪‬ﻭ ﹶﻻ ‪‬ﻳ‪‬ﻨ ‪‬ﺰ ‪‬‬
‫‪٦٨٠‬‬
‫‪‬ﺷ ‪‬ﻰ ٍﺀ ِﺇ ﱠﻻ ﺷ‪‬ﺎ‪‬ﻧ ‪‬ﻪ «‪.‬‬
‫ﷲ‬
‫ﺖ ‪‬ﺗ ‪‬ﺮ ‪‬ﺩ ‪‬ﺩ ‪‬ﻩ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻬ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﺠ ‪‬ﻌﹶﻠ ‪‬‬
‫ﺻﻌ‪‬ﻮ‪‬ﺑ ﹲﺔ‪،‬ﹶﻓ ‪‬‬ ‫ﺸ ﹸﺔ ‪‬ﺑ ِﻌﲑ‪‬ﺍ‪،‬ﹶﻓﻜﹶﺎ ﹶﻥ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬‬
‫ﺖ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﺸ ﹶﺔ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺭ ِﻛ‪‬ﺒ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫‪٦٨١‬‬
‫ﻉ ِﻣ ‪‬ﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ِﺇ ﱠﻻ ﺷ‪‬ﺎ‪‬ﻧ ‪‬ﻪ‪.‬‬ ‫ﻚ ﻓِﻲ ‪‬ﺷ ‪‬ﻲ ٍﺀ ِﺇ ﱠﻻ ﺯ‪‬ﺍ‪‬ﻧ ‪‬ﻪ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ‪‬ﻨ ‪‬ﺰ ‪‬‬
‫ﻚ ﺑِﺎﻟ ‪‬ﺮ ﹾﻓ ِﻖ‪ ،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ‪‬‬
‫‪ :‬ﻋﹶﻠ‪‬ﻴ ِ‬
‫‪٦٨٢‬‬
‫ﺨ‪‬ﻴ ‪‬ﺮ ﹸﻛﱠﻠ ‪‬ﻪ «‪.‬‬ ‫ﺤ ‪‬ﺮ ِﻡ ﺍﹾﻟ ‪‬‬
‫ﺤ ‪‬ﺮ ِﻡ ﺍﻟ ‪‬ﺮ ﹾﻓ ‪‬ﻖ ‪‬ﻳ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﺟﺮِﻳ ٍﺮ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » --‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬‬

‫‪ - ٦٧٦‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪- ( ١٢٢٧) -‬ﻛﻬﺮ‪:‬ﺮ ﻭﻭﺑﺦ‬

‫‪ - ٦٧٧‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ‪ -‬ﺍﳌﻜﱰ ‪ (٤٣١٢)(٤١٣ / ٢) -‬ﺻﺤﻴﺢ‬
‫‪ - ٦٧٨‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ٦١٢٨) -‬‬
‫‪ - ٦٧٩‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ٦٩٢٧) -‬‬
‫‪ - ٦٨٠‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪- ( ٦٧٦٧) -‬ﺷﺎﻧﻪ‪:‬ﺍﻟﺸﲔ‪:‬ﺿﺪ ﺍﻟﺰﻳﻦ‪،‬ﻭﻫﻮ ﺍﻟﻌﻴﺐ‪.‬‬
‫‪ - ٦٨١‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -٢٥٩٠٠ (٢٥٣٨٦)(٣٢٣ / ٨) -‬ﺻﺤﻴﺢ‬
‫‪ - ٦٨٢‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ -‬ﺍﳌﻜﱰ ‪ ( ٤٨١١) -‬ﺻﺤﻴﺢ‬
‫‪٣٥٢‬‬
‫ﻓﺎﻟﺬﻱ ﳔﻠﺺ ﺇﻟﻴﻪ ﺑﻌﺪ ﻣﺎ ﺗﻘﺪﻡ ﺃﻥ ﲢﻘﲑ ﺍﻟﻮﻟﺪ ﻭﺗﻌﻨﻴﻔﻪ ﺑﺸﻜﻞ ﻣﺴﺘﻤﺮ ﺩﺍﺋﻢ – ﻭﻻﺳﻴﻤﺎ ﺃﻣﺎﻡ‬
‫ﺍﳊﺎﺿﺮﻳﻦ – ﻫﻮ ﻣﻦ ﺃﻛﱪ ﺍﻟﻌﻮﺍﻣﻞ ﰲ ﺗﺮﺳﻴﺦ ﻇﺎﻫﺮﺓ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻨﻘﺺ‪..‬ﻭﻣﻦ ﺃﻋﻈﻢ ﺍﻷﺳﺒﺎﺏ‬
‫ﰲ ﺍﳓﺮﺍﻓﺎﺕ ﺍﻟﻮﻟﺪ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﳋﻠﻘﻴﺔ‪..‬ﻭﺧﲑ ﻋﻼﺝ ﳍﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻫﻮ ﺗﻨﺒﻴﻪ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﺧﻄﺌـﻪ‬
‫ﺇﺫﺍ ﺃﺧﻄﺄ ﺑﺮﻓﻖ ﻭﻟﲔ ﻣﻊ ﺗﺒﻴﺎﻥ ﺍﳊﺠﺞ ﺍﻟﱵ ﻳﻘﺘﻨﻊ ‪‬ﺎ ﰲ ﺍﺟﺘﻨﺎﺏ ﺍﳋﻄﺄ‪..‬ﻭﻋﻠﻰ ﺍﳌﺮﰊ ﺇﻥ ﺃﺭﺍﺩ‬
‫ﺯﺟﺮ ﺍﻟﻮﻟﺪ ﻭﺗﻮﺑﻴﺨﻪ ﺃﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﺃﻣﺎﻡ ﺍﳊﺎﺿﺮﻳﻦ‪،‬ﻛﻤﺎ ﳚﺐ ﺃﻥ ﻳﺴﻠﻚ ﻣﻌﻪ ﰲ ﺑﺎﺩﺉ ﺍﻷﻣﺮ‬
‫ﺍﻷﺳﻠﻮﺏ ﺍﳊﺴﻦ ﰲ ﺇﺻﻼﺣﻪ ﻭﺗﻘﻮﱘ ﺍﻋﻮﺟﺎﺟﻪ‪،‬ﻭﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻫﻲ ﻃﺮﻳﻘﺔ ﺍﻟﺮﺳـﻮﻝ ﻋﻠﻴـﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﺍﻹﺻﻼﺡ ﻭﺍﻟﺘﺮﺑﻴﺔ ﻭﺗﻘﻮﱘ ﺍﻻﻋﻮﺟﺎﺝ‪..‬‬
‫‪ -٢‬ﺍﻟﺪﻻﻝ ﺍﳌﻔﺮﻁ‪:‬‬
‫ﺃﻣﺎ ﻋﺎﻣﻞ ﺍﻟﺪﻻﻝ ﺍﳌﻔﺮﻁ ﻓﻬﻮ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﻟﻌﻮﺍﻣـﻞ ﺍﳋﻄـﲑﺓ ﰲ ﺍﳓـﺮﺍﻑ ﺍﻟﻮﻟـﺪ ﺍﻟﻨﻔـﺴﻲ‬
‫ﻭﺍﳋﹸﻠﻘﻲ‪..‬ﳌﺎ ﻳﺆﻭﻝ ﰲ ﺍﻟﻐﺎﻟﺐ ﺇﱃ ﺍﺳﺘﺸﻌﺎﺭﻩ ﲟﺮﻛﹼﺐ ﺍﻟﻨﻘﺺ‪،‬ﻭﻧﻈﺮﺗﻪ ﺍﳊﺎﻗﺪﺓ ﺇﱃ ﺍﳊﻴﺎﺓ‪..‬ﻭﻣﻦ‬
‫ﻧﺘﺎﺋﺠﻪ ﰲ ﺍﻷﺣﻮﺍﻝ ﺍﻟﻌﺎﺩﻳﺔ ﺍﳋﺠﻞ‪،‬ﻭﺍﳋﻨﻮﻉ‪،‬ﻭﻓﻘﺪﺍﻥ ﺍﻟﺮﺟﻮﻟﺔ ﻭﺍﻟـﺸﺠﺎﻋﺔ‪،‬ﻭﺿﻌﻒ ﺍﻟﺜﻘـﺔ‬
‫ﺑﺎﻟﻨﻔﺲ‪،‬ﻭﺍﻟﺘﺪﺭﺝ ﳓﻮ ﺍﳌﻴﻮﻋﺔ‪،‬ﻭﺍﻟﺘﺨﻠﻒ ﻋﻦ ﺍﻷﻗﺮﺍﻥ‪..‬‬
‫ﺃﻣﺎ ﻛﻮﻥ ﺍﻟﺪﻻﻝ ﺍﳌﻔﺮﻁ ﻳﻮﻟﺪ ﰲ ﻧﻔﺲ ﺍﻟﻄﻔﻞ ﻇﺎﻫﺮﺓ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻨﻘﺺ‪،‬ﻭﺍﻟﻨﻈﺮﺓ ﺍﳊﺎﻗـﺪﺓ ﺇﱃ‬
‫ﺍﳊﻴﺎﺓ ﻓﻠﻼﻋﺘﺒﺎﺭﺍﺕ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﻳﺮﻯ ﺍﻟﻨﺎﺱ ﻳﺘﻘﺪﻣﻮﻥ ﻭﻫﻮ ﰲ ﺫﻳﻞ ﺍﻟﻘﺎﻓﻠﺔ‪.‬‬
‫ﻳﺮﻯ ﺍﻟﻨﺎﺱ ﰲ ﺇﻗﺪﺍﻡ ﻭﺷﺠﺎﻋﺔ ﻭﻫﻮ ﰲ ﺧﻮﻑ ﻭﺟﱭ‪.‬‬
‫ﻳﺮﻯ ﺍﻟﻨﺎﺱ ﰲ ﺣﺮﻛﺔ ﻭﻋﺮﺍﻙ ﻭﳎﺎﻫﺪﺓ‪..‬ﻭﻫﻮ ﰲ ﺻﻤﺖ ﻭﺳﻜﻮﻥ ﻭﲨﻮﺩ‪..‬‬
‫ﻳﺮﻯ ﺍﻟﻨﺎﺱ ﰲ ﺗﻼﻕ ﻭﺍﺟﺘﻤﺎﻉ ﻭﻫﻮ ﰲ ﺍﻧﻄﻮﺍﺋﻴﺔ ﻭﻋﺰﻟﺔ‪..‬‬
‫ﻳﺮﻯ ﺍﻟﻨﺎﺱ ﻳﺴﻌﻮﻥ ﻟﻠﻤﺼﺎﻋﺐ‪..‬ﻭﻫﻮ ﰲ ﺑﻜﺎﺀ ﻭﺟﺰﻉ ﺇﺫﺍ ﺃﺻﺎﺑﺘﻪ ﺃﺩﱏ ﻣﺼﻴﺒﺔ‪..‬‬
‫ﻓﻮﻟ ‪‬ﺪ ﻫﺬﺍ ﺷﺄﻧﻪ‪،‬ﻭﻫﺬﻩ ﺣﺎﻟﻪ‪..‬ﻫﻞ ﻳﻜﻮﻥ ﺇﻧﺴﺎﻧﺎﹰ ﺳﻮ‪‬ﻳﺎﹰ؟ ﻭﻫﻞ ﻳﻜﻮﻥ ﻋﻀﻮﹰﺍ ﻧﺎﻓﻌﹰﺎ ﻟﻠﻤﺠﺘﻤـﻊ؟‬
‫ﻭﻫﻞ ﺗﻜﻮﻥ ﻧﻈﺮﺗﻪ ﺇﱃ ﺍﳊﻴﺎﺓ ﻧﻈﺮﺓ ﺃﻣﻞ ﻭﺗﻔﺎﺅﻝ؟ ﻭﻫﻞ ﻳﻜﻮﻥ ﺇﻧﺴﺎﻧﹰﺎ ﺫﺍ ﺷﺨﺼﻴﺔ ﺍﺳـﺘﻘﻼﻟﻴﺔ‬
‫ﻳﺜﻖ ﺑﻨﻔﺴﻪ‪،‬ﻭﻳﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ؟‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳉﻮﺍﺏ ﻻ !!‪..‬‬

‫‪٣٥٣‬‬
‫ﻓﻠﻤﺎﺫﺍ ﻳﻐﺎﱄ ﺍﻷﺑﻮﺍﻥ ﰲ ﺗﺪﻟﻴﻞ ﺍﻟﻮﻟﺪ؟ ﻭﳌﺎﺫﺍ ﻳﺪﻟﹼﻌﺎﻧﻪ ﻫﺬﺍ ﺍﻟﺪ‪‬ﻟﻊ؟ ﻭﳌﺎﺫﺍ ﻳﺘﻌﻠﻘﺎﻥ ﺑﻪ ﻫﺬﺍ ﺍﻟﺘﻌﻠﻖ‬
‫ﺍﻟﺰﺍﺋﺪ؟ ﻭﻻﺳﻴﻤﺎ ﺍﻷﻡ‪،‬ﻓﺈﻥ ﻋﻨﺪﻫﺎ ﻣﻦ ﺍﻟﺮﻋﺎﻳﺔ ﺍﳌﻔﺮﻃﺔ ﻟﻮﻟﻴﺪﻫﺎ ﺃﻭ ﻣﻦ ﺍﻟﻮﺳﻮﺳـﺔ ﺇﺫﺍ ﺻـﺢ‬
‫ﺍﻟﺘﻌﺒﲑ‪..‬ﻣﺎ ﻳﺪﻓﻌﻬﺎ ﺇﱃ ﺃﻥ ﺗ‪‬ﻔﺮِﻁ ﰲ ﺍﺣﺘﻀﺎﻥ ﺍﺑﻨﻬﺎ ﻭﺗﺪﻟﻴﻠﻪ ﺑﺸﻜﻞ ﳜﺮﺟﻬﺎ ﻋـﻦ ﺍﳌـﺄﻟﻮﻑ‬
‫ﻭﺣﺪﻭﺩ ﺍﻻﻋﺘﺪﺍﻝ‪..‬‬
‫ﻭﻫﺬﻩ ﻇﺎﻫﺮﺓ ﺧﻄﲑﺓ ﻧﺮﺍﻫﺎ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﻣﻬﺎﺕ ﺍﻟﻠﻮﺍﰐ ﻻ ﻳﻌﺮﻓﻦ ﻗﻮﺍﻋﺪ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫ﰲ ﺗﺮﺑﻴﺔ ﺍﻟﻮﻟﺪ‪:‬‬
‫ﻓﻤﻦ ﻣﻈﺎﻫﺮ ﻫﺬﻩ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳋﺎﻃﺌﺔ ﻋﻨﺪ ﺍﻷﻡ ﻋﺪﻡ ﺍﻟﺴﻤﺎﺡ ﻟﻠﻮﻟﺪ ﺑﺄﻥ ﻳﻘﻮﻡ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺃﺻﺒﺢ‬
‫ﻗﺎﺩﺭﹰﺍ ﻋﻠﻴﻬﺎ ﺍﻋﺘﻘﺎﺩﹰﺍ ﻣﻨﻬﺎ ﺃﻥ ﻫﺬﻩ ﺍﳌﻌﺎﻣﻠﺔ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﺸﻔﻘﺔ ﻭﺍﻟﺮﲪﺔ ﻟﻠﻮﻟﺪ‪..‬‬
‫ﻭﻣﻦ ﻣﻈﺎﻫﺮ ﻫﺬﻩ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳋﺎﻃﺌﺔ ﺍﺣﺘﻀﺎﻥ ﺍﻟﻮﻟﺪ ﺑﺸﻜﻞ ﺩﺍﺋﻢ‪،‬ﻓﻬﻲ ﻻ ﺗﺴﻤﺢ ﻟﻨﻔـﺴﻬﺎ – ﺇﻥ‬
‫ﻛﺎﻧﺖ ﻓﺎﺭﻏﺔ – ﺃﻥ ﺗﺘﺮﻛﻪ ﺃﺑﺪﹰﺍ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺍﻻﺣﺘﻀﺎﻥ ﻟﻪ ﻣﱪ‪‬ﺭﺍﺗﻪ ﺃﻡ ﱂ ﻳﻜﻦ‪.‬‬
‫ﻭﻣﻦ ﻣﻈﺎﻫﺮ ﻫﺬﻩ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳋﺎﻃﺌﺔ ﺃﻥ ﻻ ﺗﺘﺮﻙ ﺍﻷﻡ ﻭﻟﺪﻫﺎ ﻳﻐﻴﺐ ﻋﻦ ﻧﺎﻇﺮﻳﻬﺎ ﳊﻈﺔ ﻭﺍﺣـﺪﺓ‬
‫ﳐﺎﻓﺔ ﺃﻥ ﻳﺼﺎﺏ ﺑﺴﻮﺀ‪.‬‬
‫ﻭﻣﻦ ﻣﻈﺎﻫﺮﻫﺎ ﺃﻳﻀﹰﺎ ﻋﺪﻡ ﳏﺎﺳﺒﺘﻬﺎ ﻟﻮﻟﺪﻫﺎ ﺣﻴﻨﻤﺎ ﻳﻔﺴﺪ ﺃﺛﺎﺙ ﺍﳌـﱰﻝ‪،‬ﺃﻭ ﻋﻨـﺪﻣﺎ ﻳﺘـﺴﻠﻖ‬
‫ﺍﳌﻨﻀﺪﺓ‪،‬ﺃﻭ ﻋﻨﺪﻣﺎ ﻳﺴﻮ‪‬ﺩ ﺍﳉﺪﺍﺭ ﺑﻘﻠﻤﻪ‪..‬‬
‫ﻭﺗﺰﺩﺍﺩ ﻣﻈﺎﻫﺮ ﺍﻟﺘﺪﻟﻴﻞ ﺍﳌﻔﺮﻁ ﰲ ﻧﻔﺲ ﺍﻷﺑﻮﻳﻦ ﺳﻮﺀﹰﺍ ﻋﻨﺪﻣﺎ ﻳﺮﺯﻗﺎﻥ ﺍﻟﻄﻔﻞ ﺑﻌـﺪ ﺳـﻨﻮﺍﺕ‬
‫ﻛﺜﲑﺓ‪،‬ﺃﻭ ﺃﳒﺒﺖ ﺍﻷﻡ ﻫﺬﺍ ﺍﻟﻄﻔﻞ ﺑﻌﺪ ﻋﺪﺓ ﺇﺟﻬﺎﺿﺎﺕ ﻣﺴﺘﻤﺮﺓ‪،‬ﺃﻭ ﻛﺎﻥ ﺍﻟﻄﻔﻞ ﺫﻛﺮﹰﺍ ﺑﻌـﺪ‬
‫ﻋﺪﺓ ﺇﻧﺎﺙ‪،‬ﺃﻭ ﺇﻥ ﺷ‪‬ﻔﻲ ﺍﻟﻄﻔﻞ ﻣﻦ ﻣﺮﺽ ﺷﺪﻳﺪ ﻫﺪﺩ ﺣﻴﺎﺗﻪ ﺑﺎﳋﻄﺮ ﺍﶈﺪﻕ‪..‬‬
‫ﻭﻟﻜﻦ ﻣﺎ ﺍﻟﻌﻼﺝ ﺍﻟﺬﻱ ﻭﺿﻌﻪ ﺍﻹﺳﻼﻡ ﻟﻠﺘﺨﻔﻴﻒ ﻣﻦ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ؟‬
‫ﺃ‪ -‬ﺗﻌﻤﻴﻖ ﻋﻘﻴﺪﺓ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﰲ ﻧﻔﺲ ﺍﻷﺑﻮﻳﻦ‪،‬ﺣﱴ ﻳﻌﺘﻘﺪﺍ ﺃﻥ ﻣﺎ ﻳﺼﻴﺐ ﺃﻭﻻﺩﻫﻢ ﻣـﻦ‬
‫ﺻﺤﺔ ﺃﻭ ﻣﺮﺽ‪،‬ﺃﻭ ﻣﺎ ﻳﻌﺮﺽ ﳍﻢ ﻣﻦ ﻧﻌﻤﺔ ﺃﻭ ﺷﻘﺎﺀ‪،‬ﺃﻭ ﻣﺎ ﻳﻘﺪﺭ ﺍﷲ ﻋﻠﻴﻬﻢ ﻣـﻦ ﻧـﺴﻞ ﺃﻭ‬
‫ﻋﻘﻢ‪،‬ﺃﻭ ﻳﺒﺘﻠﻴﻬﻢ ﺑﻪ ﻣﻦ ﻏﲎ ﺃﻭ ﻓﻘﺮ‪..‬ﻛﻞ ﺫﻟﻚ ﲟﺸﻴﺌﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪،‬ﻭﺑﻘﻀﺎﺋﻪ ﻭﻗﺪﺭﻩ‪..‬‬
‫ﺏ ﻣ‪‬ـﻦ ﹶﻗﺒ‪‬ـ ِﻞ ﺃﹶﻥ‬
‫ﺴ ﹸﻜ ‪‬ﻢ ِﺇﻟﱠﺎ ﻓِﻲ ِﻛﺘ‪‬ﺎ ٍ‬
‫ﺽ ‪‬ﻭﻟﹶﺎ ﻓِﻲ ﺃﹶﻧ ﹸﻔ ِ‬
‫ﺏ ﻣِﻦ ‪‬ﻣﺼِﻴ‪‬ﺒ ٍﺔ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻣ‪‬ﺎ ﹶﺃﺻ‪‬ﺎ ‪‬‬
‫ﺴ ‪‬ﲑ )‪ِ (٢٢‬ﻟ ﹶﻜ‪‬ﻴﻠﹶﺎ ‪‬ﺗ ﹾﺄ ‪‬ﺳﻮ‪‬ﺍ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ﻓﹶﺎ‪‬ﺗ ﹸﻜ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ﹾﻔ ‪‬ﺮﺣ‪‬ﻮﺍ ِﺑﻤ‪‬ـﺎ ﺁﺗ‪‬ـﺎ ﹸﻛ ‪‬ﻢ‬
‫ﻚ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﻳ ِ‬‫‪‬ﻧ‪‬ﺒ ‪‬ﺮﹶﺃﻫ‪‬ﺎ ِﺇ ﱠﻥ ﹶﺫِﻟ ‪‬‬
‫ﺨﺘ‪‬ﺎ ٍﻝ ﹶﻓﺨ‪‬ﻮ ٍﺭ)‪ {(٢٣‬ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ‬ ‫ﺐ ﹸﻛ ﱠﻞ ‪‬ﻣ ‪‬‬
‫ﺤ ‪‬‬ ‫ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ِ‬
‫‪٣٥٤‬‬
‫ﻕ ‪ ...‬ﻭﻣ‪‬ﺎ‬
‫ﺏ ‪‬ﻭِﻗﱠﻠ ِﺔ ِﺭ ‪‬ﺯ ٍ‬
‫ﻂ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ٍ‬
‫ﺤٍ‬‫ﺽ ﹶﻛ ﹶﻘ ‪‬‬
‫ﻕ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺐ ﻓِﻲ ﺁﻓﹶﺎ ِ‬
‫ﺱ ِﻣ ‪‬ﻦ ‪‬ﻣﺼ‪‬ﺎِﺋ ‪‬‬
‫ﻣ‪‬ﺎ ﹶﺃﺻ‪‬ﺎ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟ‪‬ﻨﺎ ‪‬‬
‫ﺏ ِﻋﻨ‪‬ـ ‪‬ﺪ‬ ‫ﺴﻄﹸﻮ ‪‬ﺭ ﻓِﻲ ﹶﺃ ‪‬ﻡ ﺍﻟ ِﻜﺘ‪‬ﺎ ِ‬ ‫ﺕ ‪ِ..‬ﺇ ﱠﻻ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬‬
‫ﺽ ‪‬ﻭﹶﺃ ‪‬ﺳﻘﹶﺎ ٍﻡ ‪‬ﻭ‪‬ﻧ ﹶﻜﺒ‪‬ﺎ ٍ‬ ‫ﺴ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣﺮ‪‬ﺍ ٍ‬ ‫ﹶﺃﺻ‪‬ﺎ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﻓِﻲ ﹶﺃ‪‬ﻧ ﹸﻔ ِ‬
‫ﷲ ﺍﻟﺴ‪‬ﺎِﺑ ‪‬ﻖ ِﺑﻤ‪‬ـﺎ‬ ‫ﺱ (‪ ،‬ﻭ ِﻋ ﹾﻠ ‪‬ﻢ ﺍ ِ‬
‫ﷲ ‪‬ﻫ ِﺬ ِﻩ ﺍﻟ‪‬ﻨﻔﹸﻮ ‪‬‬‫ﳋﻠِﻴ ﹶﻘ ﹶﺔ ) ﹶﺃﻭ‪ ‬ﹶﻗ‪‬ﺒ ﹶﻞ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺒ ‪‬ﺮﹶﺃ ﺍ ُ‬
‫ﷲ ‪‬ﻫ ِﺬ ِﻩ ﺍ ﹶ‬
‫ﷲ‪ ،‬ﹶﻗ‪‬ﺒ ﹶﻞ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺒ ‪‬ﺮﹶﺃ ﺍ ُ‬
‫ﺍِ‬
‫ﷲ‬
‫ﺴ ‪‬ﲑ ‪‬ﻋﻠﹶﻴ ِﻪ‪َ ،‬ﻷ ﱠﻥ ﺍ َ‬
‫ﺏ‪ ،‬ﻫ ‪‬ﻮ ‪‬ﺳ ‪‬ﻬ ﹲﻞ ‪‬ﻳ ِ‬‫ﺴﻤ‪‬ﺎ ِﺀ‪ ،‬ﻭِﺇﹾﺛﺒ‪‬ﺎ‪‬ﺗ ‪‬ﻪ ﻓِﻲ ِﻛﺘ‪‬ﺎ ٍ‬ ‫ﺽ ﹶﺃ ‪‬ﻭ ﻓِﻲ ﺍﻟ ‪‬‬ ‫ﺙ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫‪‬ﺳ‪‬ﻴ ﹶﻘ ‪‬ﻊ ﻣِ ‪‬ﻦ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ٍ‬
‫‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺳ‪‬ﻴﻜﹸﻮ ﹸﻥ ‪.‬‬
‫ﺴ‪‬ﺒ ِﻖ ِﻛﺘ‪‬ﺎ‪‬ﺑﺘِـ ِﻪ‬
‫ﺙ‪ ،‬ﻭِﺑ ‪‬‬
‫ﺱ ِﺑ‪‬ﺘ ﹶﻘ ‪‬ﺪ ِﻡ ِﻋ ﹾﻠ ِﻤ ِﻪ ِﻟﻤ‪‬ﺎ ‪‬ﺳ‪‬ﻴ ﹶﻘ ‪‬ﻊ ِﻣ ‪‬ﻦ ﺍ َﻷ ‪‬ﺣﺪ‪‬ﺍ ِ‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫‪‬ﻭﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻤ ﹸﻜ ‪‬ﻢ ﺍ ُ‬
‫ﻼ ‪‬ﺗﺤ‪‬ﺰﻧ‪‬ﻮﺍ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ـﺎ‬ ‫ﺨ ِﻄﹶﺌ ﹸﻜ ‪‬ﻢ‪ ،‬ﹶﻓ ﹶ‬
‫ﹸﻛ ﱠﻞ ﻣ‪‬ﺎ ‪‬ﺳ‪‬ﻴ ﹶﻘ ‪‬ﻊ ﹶﻗ‪‬ﺒ ﹶﻞ ﺣ‪‬ﺪﻭِﺛ ِﻪ‪ِ،‬ﻟ‪‬ﺘ ‪‬ﻌﹶﻠﻤ‪‬ﻮﺍ ﹶﺃ ﱠﻥ ﻣ‪‬ﺎ ﹶﺃﺻ‪‬ﺎ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ِﻟ‪‬ﻴ ‪‬‬
‫ﻼ ‪‬ﺗﻘﹸﻮﻟﹸﻮﺍ‪:‬ﹶﻟ ‪‬ﻮ ﹶﻓ ‪‬ﻌﻠﹾﻨﺎ ﹶﻛﺬﹶﺍ ﻟﹶﻜﺎ ﹶﻥ ﹶﻛﺬﹶﺍ‪ ،‬ﻭﹶﻟ ‪‬ﻮ ﹶﻟ ‪‬ﻢ ‪‬ﻧ ﹾﻔ ‪‬ﻌ ﹾﻞ ﹶﻛﺬﹶﺍ ﳌﹶﺎ ﻛﹶﺎ ﹶﻥ ﹶﻛﺬﹶﺍ‬ ‫ﺴﺮ‪‬ﻭﺍ‪ ،‬ﻭِﻟ ﹶﻜ‪‬ﻴ ﹶ‬‫ﺤ‪‬‬‫ﻓﹶﺎ‪‬ﺗ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ﹶﻻ ‪‬ﺗ‪‬ﺘ ‪‬‬
‫ﺴ ‪‬ﻌِﻴ ﹸﻜ ‪‬ﻢ‪ ،‬ﻭ ﹶﻻ ِﺑ ﹶﻜ ‪‬ﺪ ﹸﻛ ‪‬ﻢ‪ ،‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ‬
‫ﺲ ِﺑ ‪‬‬
‫ﻚ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﷲ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ‪ ،‬ﹶﻓِﺈ ﱠﻥ ﹶﺫِﻟ ‪‬‬
‫ﺱ ِﺑﻤ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ ﺍ ُ‬‫ﺨﺮ‪‬ﻭﺍ ‪‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﻼ ‪‬ﺗ ﹾﻔ ‪‬‬‫‪ .‬ﻭِﻟ ﹶﻜ‪‬ﻴ ﹶ‬
‫‪٦٨٣‬‬
‫ﺱ‬‫ﺨﺮ‪‬ﻭﺍ ِﺑﻬ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﷲ ﹶﺃ ‪‬ﺷ ‪‬ﺮﹰﺍ ‪‬ﻭ‪‬ﺑﻄﹶﺮﹰﺍ‪ ،‬ﻭ‪‬ﺗ ﹾﻔ ‪‬‬‫ﺨﺬﹸﻭﺍ ِﻧ ‪‬ﻌ ‪‬ﻤ ﹶﺔ ﺍ ِ‬
‫ﻼ ‪‬ﺗ‪‬ﺘ ِ‬
‫ﷲ ‪‬ﻭ ِﺭ ‪‬ﺯِﻗ ِﻪ‪ ،‬ﹶﻓ ﹶ‬
‫‪‬ﻫ ‪‬ﻮ ‪‬ﻋ ‪‬ﻦ ﹶﻗ ‪‬ﺪ ِﺭ ﺍ ِ‬
‫ﺐ‬
‫ﺐ ِﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎﺀ ِﺇﻧ‪‬ﺎﺛﹰﺎ ‪‬ﻭ‪‬ﻳ ‪‬ﻬ ‪‬‬ ‫ﺨﹸﻠ ‪‬ﻖ ﻣ‪‬ﺎ ‪‬ﻳﺸ‪‬ﺎﺀ ‪‬ﻳ ‪‬ﻬ ‪‬‬ ‫ﺽ ‪‬ﻳ ‪‬‬ ‫ﺕ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬ ‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬ ‫ﻚ ﺍﻟ ‪‬‬ ‫ﻭﻗﺎﻝ ﺟﻞ ﺟﻼﻟﻪ‪ِ}:‬ﻟﱠﻠ ِﻪ ‪‬ﻣ ﹾﻠ ‪‬‬
‫ﺸﺎﺀ ﺍﻟ ﱡﺬﻛﹸﻮ ‪‬ﺭ{ )‪ (٤٩‬ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ‬ ‫ِﻟﻤ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺲ‬
‫ﺺ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﻣﻮ‪‬ﺍ ِﻝ ﻭ‪‬ﺍﻟﹾـﹶﺄ‪‬ﻧ ﹸﻔ ِ‬ ‫ﻑ ﻭ‪‬ﺍﹾﻟﺠ‪‬ﻮﻉِ ‪‬ﻭ‪‬ﻧ ﹾﻘ ٍ‬ ‫ﺨ ‪‬ﻮ ِ‬‫ﺸ ‪‬ﻲ ٍﺀ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬‫ﻭﻗﺎﻝ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞ‪ }:‬ﻭ‪‬ﹶﻟ‪‬ﻨ‪‬ﺒﹸﻠ ‪‬ﻮ‪‬ﻧ ﹸﻜ ‪‬ﻢ ِﺑ ‪‬‬
‫ﺸ ِﺮ ﺍﻟﺼ‪‬ﺎِﺑﺮِﻳ ‪‬ﻦ )‪ (١٥٥‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ِﺇﺫﹶﺍ ﹶﺃﺻ‪‬ﺎ‪‬ﺑ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣﺼِﻴ‪‬ﺒ ﹲﺔ ﻗﹶﺎﻟﹸﻮﺍ ِﺇﻧ‪‬ﺎ ِﻟﱠﻠ ِﻪ ‪‬ﻭِﺇﻧ‪‬ﺎ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﺭ‪‬ﺍ ِﺟﻌ‪‬ﻮ ﹶﻥ‬ ‫ﺕ ‪‬ﻭ‪‬ﺑ ‪‬‬
‫ﻭ‪‬ﺍﻟﱠﺜ ‪‬ﻤﺮ‪‬ﺍ ِ‬
‫ﻚ ﻫ‪‬ـ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻬﺘ‪‬ـﺪ‪‬ﻭ ﹶﻥ )‪{ (١٥٧‬‬ ‫ﺕ ِﻣ ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣﻤ‪ ‬ﹲﺔ ‪‬ﻭﺃﹸﻭﹶﻟﺌِـ ‪‬‬ ‫ﺻﹶﻠﻮ‪‬ﺍ ‪‬‬ ‫ﻚ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬‬
‫)‪ (١٥٦‬ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﺍﻟﺒﻘﺮﺓ‪.١٥٧-١٥٥:‬‬
‫ﺏ‪ -‬ﺍﻟﺘﺪﺭﺝ ﰲ ﺗﺄﺩﻳﺐ ﺍﻟﻮﻟﺪ‪،‬ﻓﺈﻥ ﻛﺎﻥ ﻳﻨﻔﻊ ﻣﻊ ﺍﻟﻮﻟﺪ ﺍﻟﻨﺼﺢ ﻭﺍﻟﻮﻋﻆ ﻓﻼ ﳚﻮﺯ ﻟﻠﻤـﺮﰊ ﺃﻥ‬
‫ﻳﻠﺠﺄ ﺇﱃ ﺍﳍﺠﺮ‪،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﻨﻔﻊ ﺍﳍﺠﺮ ﻓﻼ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﻳﻠﺠﺄ ﺇﱃ ﺍﻟﻀﺮﺏ‪..‬ﻭﺇﺫﺍ ﻋﺠﺰ ﺍﳌـﺮﰊ‬
‫ﻋﻦ ﺇﺻﻼﺡ ﺍﻟﻮﻟﺪ ﻭﺗﻘﻮﱘ ﺍﻋﻮﺟﺎﺟﻪ ﺑﻌﺪ ﺃﻥ ﺍﲣﺬ ﻛﻞ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺘﺄﺩﻳﺒﻴﺔ ﻭﺍﻟﺰﺟﺮﻳـﺔ ﻓﻌﻨﺪﺋـﺬ‬
‫ﻳﻠﺠﺄ ﺇﱃ ﺍﻟﻀﺮﺏ ﻏﲑ ﺍﳌﱪ‪‬ﺡ‪.‬‬

‫‪ - ٦٨٣‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٤٩٧٥ / ١) -‬‬

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‫ﺝ‪ -‬ﺗﺮﺑﻴﺔ ﺍﻟﻮﻟـﺪ ﻣﻨـﺬ ﻧﻌﻮﻣـﺔ ﺃﻇﻔـﺎﺭﻩ ﻋﻠـﻰ ﺍﻻﺧﺸﻴـﺸﺎﻥ‪،‬ﻭﺍﻟﺜﻘﺔ ﺑﺎﻟﻨﻔﺲ‪،‬ﻭﲢﻤـﻞ‬
‫ﺍﳌﺴﺆﻭﻟﻴﺔ‪،‬ﻭﺍﳉﺮﺃﺓ ﺍﻷﺩﺑﻴﺔ‪...‬ﺣﱴ ﻳﺸﻌﺮ ﺍﻟﻮﻟﺪ ﺑﻜﻴﺎﻧﻪ ﻭﻭﺟـﻮﺩﻩ‪،‬ﻭﺣﱴ ﻳﺘﺤـﺴﺲ ﺑﻮﺍﺟﺒـﻪ‬
‫ﻭﻣﺴﺆﻭﻟﻴﺘﻪ‪..‬‬
‫ﺃﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺘﺮﺑﻴﺔ ﻟﻠﻮﻟﺪ ﻗﺎﺋﻤﺔ ﻋﻠـﻰ ﺍﻻﺧﺸﻴـﺸﺎﻥ ﻓﻠﻠﺤـﺪﻳﺚ ﺍﻟـﺬﻱ ﺟـﺎﺀ ﻋ‪‬ـ ‪‬ﻦ‬
‫ﺤ ‪‬ﻦ ِﺑﹶﺄ ﹾﺫ ‪‬ﺭﺑِﻴﺠ‪‬ﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻊ ‪‬ﻋ‪‬ﺘ‪‬ﺒ ﹶﺔ ‪‬ﺑ ِﻦ ﹶﻓ ‪‬ﺮﹶﻗ ٍﺪ‪:‬ﹶﺃ ‪‬ﻣﺎ‬
‫ﺏ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﻭ‪‬ﻧ ‪‬‬‫ﺖ ﹶﺃﺑ‪‬ﺎ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ‪،‬ﻳﻘﹸﻮ ﹸﻝ‪:‬ﹶﺃﺗ‪‬ﺎﻧ‪‬ﺎ ِﻛﺘ‪‬ﺎ ‪‬‬ ‫ﹶﻗﺘ‪‬ﺎ ‪‬ﺩ ﹶﺓ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺱ ﹶﺃﺑِﻴ ﹸﻜ ‪‬ﻢ‬ ‫ﺕ‪ ،‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ِﺑِﻠﺒ‪‬ﺎ ِ‬ ‫ﻼ ِ‬ ‫ﺴﺮ‪‬ﺍﻭِﻳ ﹶ‬‫ﻑ ﻭ‪‬ﺍ ﹾﻗ ﹶﻄﻌ‪‬ﻮﺍ ﺍﻟ ‪‬‬ ‫ﺨﻔﹶﺎ ِ‬ ‫‪‬ﺑ ‪‬ﻌ ‪‬ﺪ‪،‬ﻓﹶﺎ‪‬ﺗ ِﺰﺭ‪‬ﻭﺍ ﻭ‪‬ﺍ ‪‬ﺭ‪‬ﺗﺪ‪‬ﻭﺍ ﻭ‪‬ﺍ‪‬ﻧ‪‬ﺘ ِﻌﻠﹸﻮﺍ ﻭ‪‬ﺍﺭ‪‬ﻣ‪‬ﻮﺍ ﺑِﺎﹾﻟ ِ‬
‫ﺸ ‪‬ﻮ ِﺷﻨ‪‬ﻮﺍ‬ ‫ﺏ‪،‬ﻭ‪‬ﺍﺧ‪‬ـ ‪‬‬ ‫ﺲ ﹶﻓِﺈ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺣﻤ‪‬ﺎ ‪‬ﻡ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ِ‬‫ﺸ ‪‬ﻤ ِ‬‫ﺠ ِﻢ‪ ،‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺑِﺎﻟ ‪‬‬
‫ﻱ ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ِﺇ ‪‬ﺳﻤ‪‬ﺎﻋِﻴ ﹶﻞ‪ ،‬ﻭِﺇﻳ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﻭ‪‬ﺍﻟ‪‬ﺘ‪‬ﻨ ‪‬ﻌ ‪‬ﻢ ‪‬ﻭ ِﺯ ‪‬‬
‫ﺤﺮِﻳ ِﺮ ِﺇ ﱠﻻ ‪‬ﻫﻜﹶـﺬﹶﺍ‪:‬ﹸﺃﺻ‪‬ـ‪‬ﺒ ‪‬ﻌ‪‬ﻴ ِﻪ‬ ‫ﺽ‪،‬ﻭ‪‬ﺍ‪‬ﻧﺰ‪‬ﻭﺍ ‪‬ﻧ ‪‬ﺰﻭ‪‬ﺍ‪،‬ﻭ‪‬ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪‬ﻧﻬ‪‬ﺎﻧ‪‬ﺎ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬‬ ‫ﻭ‪‬ﺍ ‪‬ﺧﹶﻠ ‪‬ﻮِﻟﻘﹸﻮﺍ ﻭ‪‬ﺍ ‪‬ﺭﻣ‪‬ﻮﺍ ﺍ َﻷ ﹾﻏﺮ‪‬ﺍ ‪‬‬
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‫ﻼ ‪‬ﻡ‪.‬‬
‫ﺴﺒ‪‬ﺎ‪‬ﺑ ِﺔ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓﻤ‪‬ﺎ ‪‬ﻋِﻠ ‪‬ﻤﻨ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ‪‬ﻌﻨِﻲ ِﺇ ﱠﻻ ﺍ َﻷ ‪‬ﻋ ﹶ‬
‫ﻭ‪‬ﺍﻟﹾﻮ ‪‬ﺳﻄﹶﻰ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺚ ِﺑ ِﻪ ِﺇﻟﹶﻰ ﺍﹾﻟ‪‬ﻴ ‪‬ﻤ ِﻦ ﻗﹶﺎ ﹶﻝ‪ِ:‬ﺇﻳ‪‬ﺎ ‪‬ﻙ ﻭ‪‬ﺍﻟ‪‬ﺘ‪‬ﻨ ‪‬ﻌ ‪‬ﻢ ؛ﹶﻓِﺈ ﱠﻥ ِﻋﺒ‪‬ـﺎ ‪‬ﺩ‬
‫ﷲ  ﹶﻟﻤ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ﹶ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣﻌ‪‬ﺎ ِﺫ ‪‬ﺑ ِﻦ ‪‬ﺟ‪‬ﺒ ٍﻞ‪:‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
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‫ﲔ‪.‬‬‫ﷲ ﹶﻟ‪‬ﻴﺴ‪‬ﻮﺍ ﺑِﺎﹾﻟ ‪‬ﻤ‪‬ﺘ‪‬ﻨ ‪‬ﻌ ِﻤ ‪‬‬
‫ﺍِ‬
‫ﻭﺃﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺘﺮﺑﻴﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻟﺜﻘﺔ ﺑﺎﻟﻨﻔﺲ ﻭﲢﻤﻞ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻓﻠﻌﻤﻮﻡ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﻱ‬
‫ﻉ‪ ،‬ﻭ ﹸﻛﱡﻠﻜﹸـ ‪‬ﻢ‬‫‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ -  -‬ﻗﺎﻝ‪ » :‬ﹸﻛﱡﻠ ﹸﻜ ‪‬ﻢ ﺭ‪‬ﺍ ٍ‬
‫ﺴﺌﹸﻮ ﹲﻝ ﻋ‪‬ـ ‪‬ﻦ‬ ‫ﻉ ﻓِﻰ ﹶﺃ ‪‬ﻫِﻠ ِﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬‬
‫ﺴﺌﹸﻮ ﹲﻝ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭ ِﻋ‪‬ﻴِﺘ ِﻪ‪،‬ﻭ‪‬ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﺭ‪‬ﺍ ٍ‬‫ﻉ ‪‬ﻭ ‪‬ﻣ ‪‬‬‫ﺴﺌﹸﻮ ﹲﻝ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭ ِﻋ‪‬ﻴِﺘ ِﻪ‪،‬ﺍ ِﻹﻣ‪‬ﺎ ‪‬ﻡ ﺭ‪‬ﺍ ٍ‬ ‫‪‬ﻣ ‪‬‬
‫ﻉ ﻓِﻰ ﻣ‪‬ـﺎ ِﻝ ﺳ‪‬ـ‪‬ﻴ ِﺪ ِﻩ‬ ‫ﺴﺌﹸﻮﹶﻟ ﹲﺔ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭ ِﻋ‪‬ﻴِﺘﻬ‪‬ﺎ‪،‬ﻭ‪‬ﺍﹾﻟﺨ‪‬ﺎ ِﺩ ‪‬ﻡ ﺭ‪‬ﺍ ٍ‬ ‫ﺖ ‪‬ﺯ ‪‬ﻭ ِﺟﻬ‪‬ﺎ ‪‬ﻭ ‪‬ﻣ ‪‬‬
‫‪‬ﺭ ِﻋ‪‬ﻴِﺘ ِﻪ‪،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﹶﺃ ﹸﺓ ﺭ‪‬ﺍ ِﻋ‪‬ﻴ ﹲﺔ ﻓِﻰ ‪‬ﺑ‪‬ﻴ ِ‬
‫ﺴﺌﹸﻮ ﹲﻝ ‪‬ﻋ ‪‬ﻦ‬
‫ﻉ ﻓِﻰ ﻣ‪‬ﺎ ِﻝ ﹶﺃﺑِﻴ ِﻪ ‪‬ﻭ ‪‬ﻣ ‪‬‬
‫ﺖ ﹶﺃ ﹾﻥ ﹶﻗ ‪‬ﺪ ﻗﹶﺎ ﹶﻝ ‪ -‬ﻭ‪‬ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﺭ‪‬ﺍ ٍ‬
‫ﺴ‪‬ﺒ ‪‬‬
‫ﺴﺌﹸﻮ ﹲﻝ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭ ِﻋ‪‬ﻴِﺘ ِﻪ ‪ -‬ﻗﹶﺎ ﹶﻝ ‪‬ﻭ ‪‬ﺣ ِ‬
‫‪‬ﻭ ‪‬ﻣ ‪‬‬
‫ﺴﺌﹸﻮ ﹲﻝ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭ ِﻋ‪‬ﻴِﺘ ِﻪ «‪ . ٦٨٦‬ﻓﻬـﻮ ﻳـﺸﻤﻞ ﺍﻟـﺼﻐﲑ ﻭﺍﻟﻜﺒﲑ‪،‬ﻭﺍﳌـﺮﺃﺓ‬ ‫ﻉ ‪‬ﻭ ‪‬ﻣ ‪‬‬
‫‪‬ﺭ ِﻋ‪‬ﻴِﺘ ِﻪ ‪‬ﻭ ﹸﻛﱡﻠ ﹸﻜ ‪‬ﻢ ﺭ‪‬ﺍ ٍ‬
‫ﻭﺍﻟﺮﺟﻞ‪،‬ﻭﺍﳊﺎﻛﻢ ﻭﺍﶈﻜﻮﻡ‪..‬‬
‫ﺸ ِﻘ ‪‬ﻲ‪،‬ﹶﺃ ﱠﻥ ‪‬ﻋﻤ‪‬ـ ‪‬ﺮ ﺑ‪‬ـ ‪‬ﻦ‬ ‫ﻭﻟﺘﻮﺟﻴﻪ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹸﺃﺳ‪‬ﺎ ‪‬ﻣ ﹶﺔ ‪‬ﺑ ِﻦ ‪‬ﺯ‪‬ﻳ ٍﺪ‪ ،‬ﺣ ‪‬ﺪﹶﺛﻨِﻲ ‪‬ﻣ ﹾﻜﺤ‪‬ﻮ ﹲﻝ ﺍﻟ ‪‬ﺪ ‪‬ﻣ ‪‬‬
‫‪٦٨٧‬‬
‫ﺴﺒ‪‬ﺎ ‪‬ﺣ ﹶﺔ ﻭ‪‬ﺍﻟ ‪‬ﺮ ‪‬ﻣ ‪‬ﻲ ﻭ‪‬ﺍﹾﻟ ﹸﻔﺮ‪‬ﻭ ِﺳ‪‬ﻴ ﹶﺔ "‬
‫ﺐ ِﺇﻟﹶﻰ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﻟﺸ‪‬ﺎ ِﻡ‪ ":‬ﹶﺃ ﹾﻥ ‪‬ﻋﱢﻠﻤ‪‬ﻮﺍ ﹶﺃ ‪‬ﻭﻟﹶﺎ ‪‬ﺩ ﹸﻛ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ﺏ‪ ،‬ﹶﻛ‪‬ﺘ ‪‬‬
‫ﺨﻄﱠﺎ ِ‬
‫ﺍﹾﻟ ‪‬‬

‫‪ - ٦٨٤‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٥٤٥٤) (٢٦٩ / ١٢) -‬ﺻﺤﻴﺢ‬

‫‪ - ٦٨٥‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -٢٢٤٥٦ (٢٢١٠٥)(٣٧٥ / ٧) -‬ﺣﺴﻦ‬
‫‪ - ٦٨٦‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ٨٩٣) -‬‬
‫ﺏ )‪ (١٥‬ﻓﻴﻪ ﺍﻧﻘﻄﺎﻉ‬ ‫‪ - ٦٨٧‬ﹶﻓﻀ‪‬ﺎِﺋ ﹸﻞ ﺍﻟ ‪‬ﺮ ‪‬ﻣ ِﻲ ِﻟِﺈ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﻕ ﺍﹾﻟ ﹶﻘﺮ‪‬ﺍ ِ‬
‫‪٣٥٦‬‬
‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻮﻟﺪ – ﻭﻫﻮ ﺻﻐﲑ – ﺣﲔ ﻳﺘﻌﻠﻢ ﻛﻴﻒ ﻳﺴﺒﺢ؟ ﻭﻛﻴﻒ ﻳﺮﻣـﻲ؟ ﻭﻛﻴـﻒ‬
‫ﻳﺮﻛﺐ ﺍﳋﻴﻞ؟ ﻳﻜﻮﻥ ﻗﺪ ﻭﺛﻖ ﺑﻨﻔﺴﻪ‪،‬ﻭﺷﻌﺮ ﺑﻮﺟﻮﺩﻩ ﻭﺷﺨﺼﻴﺘﻪ‪،‬ﻭﺑﺎﻟﺘﺎﱄ ﺗﺪﺭﺝ ﻋﻠﻰ ﲢﻤـﻞ‬
‫ﺍﳌﺸﺎﻕ ﻭﺍﳌﺴﺆﻭﻟﻴﺎﺕ‪..‬‬
‫ﻭﺃﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺘﺮﺑﻴﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﳉﹸﺮﺃﺓ ﺍﻷﺩﺑﻴﺔ ﻓﻠﺤﺪﻳﺚ ‪‬ﺟﻨ‪‬ﺎ ‪‬ﺩ ﹶﺓ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻰ ﹸﺃ ‪‬ﻣ‪‬ﻴ ﹶﺔ ﻗﹶﺎ ﹶﻝ ‪‬ﺩ ‪‬ﺧ ﹾﻠﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ‬
‫ﻚ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑ ِﻪ ‪‬ﺳ ِﻤ ‪‬ﻌ‪‬ﺘ ‪‬ﻪ ِﻣ ‪‬ﻦ‬
‫ﺚ ‪‬ﻳ ‪‬ﻨ ﹶﻔ ‪‬ﻌ ‪‬‬
‫ﺤﺪِﻳ ٍ‬
‫ﺙ ِﺑ ‪‬‬ ‫ﻚ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺣ ‪‬ﺪ ﹾ‬ ‫ﺤ ‪‬‬ ‫ﺻﹶﻠ ‪‬‬ ‫ﺾ ﹸﻗ ﹾﻠﻨ‪‬ﺎ ﹶﺃ ‪‬‬‫ﺖ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣﺮِﻳ ‪‬‬‫‪‬ﻋﺒ‪‬ﺎ ‪‬ﺩ ﹶﺓ ‪‬ﺑ ِﻦ ﺍﻟﺼ‪‬ﺎ ِﻣ ِ‬
‫ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪. -  -‬ﻗﹶﺎ ﹶﻝ ‪‬ﺩﻋ‪‬ﺎﻧ‪‬ﺎ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -  -‬ﹶﻓﺒ‪‬ﺎ‪‬ﻳ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻩ ‪ -‬ﹶﻓﻘﹶﺎ ﹶﻝ ﻓِﻴﻤ‪‬ﺎ ﹶﺃ ‪‬ﺧ ﹶﺬ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ﹶﺃ ﹾﻥ ﺑ‪‬ﺎ‪‬ﻳ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻋﻠﹶـﻰ‬
‫ﻉ ﺍ َﻷﻣ‪‬ـ ‪‬ﺮ‬ ‫ﺴ ِﺮﻧ‪‬ﺎ‪ ،‬ﻭﹶﺃﹶﺛ ‪‬ﺮ ٍﺓ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ‪ ،‬ﻭﹶﺃ ﹾﻥ ﹶﻻ ‪‬ﻧﻨ‪‬ـﺎ ِﺯ ‪‬‬
‫ﺴ ِﺮﻧ‪‬ﺎ‪ ،‬ﻭ‪‬ﻳ ‪‬‬
‫ﺸ ِﻄﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﻣ ﹾﻜ ‪‬ﺮ ِﻫﻨ‪‬ﺎ‪ ،‬ﻭ ‪‬ﻋ ‪‬‬
‫ﺴ ‪‬ﻤ ِﻊ ﻭ‪‬ﺍﻟﻄﱠﺎ ‪‬ﻋ ِﺔ‪،‬ﻓِﻰ ‪‬ﻣ‪‬ﻨ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﹶﺃ ‪‬ﻫﹶﻠ ‪‬ﻪ‪ِ،‬ﺇ ﱠﻻ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﺮﻭ‪‬ﺍ ﹸﻛ ﹾﻔﺮ‪‬ﺍ ‪‬ﺑﻮ‪‬ﺍﺣ‪‬ﺎ‪ِ ،‬ﻋ‪‬ﻨ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ﻓِﻴ ِﻪ ‪‬ﺑ ‪‬ﺮﻫ‪‬ﺎ ﹲﻥ‪.. ٦٨٨‬‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﻫﺬﻩ ﺍﳌﺒﺎﻳﻌﺔ ﺗﺸﻤﻞ ﺍﻟﺼﻐﺎﺭ ﻭﺍﻟﻜﺒﺎﺭ‪،‬ﻭﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ‪..‬‬
‫ﻭﲢﻤﻞ ﺍﻷﻣﺎﻧﺔ ﻭﺍﳌﺴﺆﻭﻟﻴﺔ ﻭﺇﺷﻌﺎﺭ ﻟﻠﻮﺍﺣﺪ ﻣﻨﻬﻢ ﺃﻧﻪ ﺇﻧﺴﺎﻥ ﺫﻭ ﺷﺨﺼﻴﺔ ﻭﻛﺮﺍﻣﺔ ﻭﻛﻴﺎﻥ!!‪..‬‬
‫ﺩ‪ -‬ﺍﻻﻗﺘﺪﺍﺀ ﺑﺎﻟﺮﺳﻮﻝ  ﻭﻫﻮ ﺻﻐﲑ ﺇﱃ ﺃﻥ ﺗﺮﻋﺮﻉ ﺷﺎﺑﹰﺎ ﺇﱃ ﺃﻥ ﺑﻌﺜـﻪ ﺍﷲ ﻧﺒﻴ‪‬ـﹰﺎ ‪،‬ﻷﻥ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﺃﺩ‪‬ﺑﻪ ﻓﺄﺣﺴﻦ ﺗﺄﺩﻳﺒﻪ‪،‬ﻭﴰﻠﻪ ﺑﺮﻋﺎﻳﺘﻪ‪،‬ﻭﺻﻨﻌﻪ ﻋﻠﻰ ﻋﻴﻨﻪ‪..‬‬
‫ﻭﻫﺎ ﳓﻦ ﺃﻭﻻﺀ ﺳﻨﺴﺮﺩ ﺑﻌﺾ ﺍﻟﻨﻤﺎﺫﺝ ﰲ ﻛﻞ ﻣﺮﺍﺣﻞ ﺣﻴﺎﺗﻪ – ﻭﻻﺳـﻴﻤﺎ ﺳـﻦ ﺍﻟﻄﻔﻮﻟـﺔ‬
‫ﻭﺍﻟﺸﺒﺎﺏ – ﻟﺘﻜﻮﻥ ﻟﻠﻤﺮﺑﲔ ﻫﺪﺍﻳﺔ ﻭﻧﱪﺍﺳﹰﺎ‪،‬ﻭﻟﻸﺟﻴﺎﻝ ﺍﳌﺆﻣﻨﺔ ﻗﺪﻭﺓ ﻭﺃﺳﻮﺓ‪:‬‬
‫ﺚ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺇ ﱠﻻ ‪‬ﺭﻋ‪‬ﻰ ﺍﹾﻟ ‪‬ﻐ‪‬ﻨ ‪‬ﻢ « ‪.‬ﹶﻓﻘﹶﺎ ﹶﻝ‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪ - -‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -  -‬ﻗﹶﺎ ﹶﻝ » ﻣ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ﹶ‬
‫ﻂ َﻷ ‪‬ﻫ ِﻞ ‪‬ﻣ ﱠﻜ ﹶﺔ «‪. ٦٨٩‬‬
‫ﺖ ﹶﺃ ‪‬ﺭﻋ‪‬ﺎﻫ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﹶﻗﺮ‪‬ﺍﺭِﻳ ﹶ‬‫ﺖ ﹶﻓﻘﹶﺎ ﹶﻝ » ‪‬ﻧ ‪‬ﻌﻢ‪ ‬ﹸﻛ‪‬ﻨ ‪‬‬
‫ﺻﺤ‪‬ﺎ‪‬ﺑ ‪‬ﻪ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬‬
‫ﹶﺃ ‪‬‬
‫ﺖ ﺍﹾﻟ ﹶﻜ ‪‬ﻌﺒ‪‬ـ ﹸﺔ‬
‫ﻋﻦ ‪‬ﻋﻤ‪‬ﺮﻭ ‪‬ﺑ ِﻦ ﺩِﻳﻨ‪‬ﺎ ٍﺭ ‪‬ﺳ ِﻤ ‪‬ﻊ ﺟ‪‬ﺎِﺑ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﻗﹶﺎ ﹶﻝ ﹶﻟﻤ‪‬ﺎ ‪‬ﺑِﻨ‪‬ﻴ ِ‬
‫ﺱ ﻟِﻠ‪‬ﻨِﺒ ‪‬ﻰ ‪ -  -‬ﺍ ‪‬ﺟﻌ‪‬ـ ﹾﻞ ِﺇﺯ‪‬ﺍ ‪‬ﺭ ‪‬ﻙ‬ ‫ﺤﺠ‪‬ﺎ ‪‬ﺭ ﹶﺓ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﻋﺒ‪‬ﺎ ‪‬‬
‫ﻼ ِﻥ ﺍﹾﻟ ِ‬
‫ﺱ ‪‬ﻳ‪‬ﻨ ﹸﻘ ﹶ‬
‫ﺐ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -  -‬ﻭ ‪‬ﻋﺒ‪‬ﺎ ‪‬‬ ‫ﹶﺫ ‪‬ﻫ ‪‬‬
‫ﻕ ﹶﻓﻘﹶﺎ ﹶﻝ‬
‫ﺴﻤ‪‬ﺎ ِﺀ ﹸﺛ ‪‬ﻢ ﹶﺃﻓﹶﺎ ‪‬‬
‫ﺖ ‪‬ﻋ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻩ ِﺇﻟﹶﻰ ﺍﻟ ‪‬‬
‫ﺤ ‪‬‬
‫ﺽ‪ ،‬ﻭ ﹶﻃ ‪‬ﻤ ‪‬‬
‫ﺨ ‪‬ﺮ ِﺇﻟﹶﻰ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺤﺠ‪‬ﺎ ‪‬ﺭ ِﺓ‪،‬ﹶﻓ ‪‬‬ ‫ﻚ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِ‬
‫ﻚ ‪‬ﻳﻘِﻴ ‪‬‬
‫‪‬ﻋﻠﹶﻰ ‪‬ﺭﹶﻗ‪‬ﺒِﺘ ‪‬‬
‫ﺸ ‪‬ﺪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﺇﺯ‪‬ﺍ ‪‬ﺭ ‪‬ﻩ‪. ٦٩٠‬‬
‫» ِﺇﺯ‪‬ﺍﺭِﻯ ِﺇﺯ‪‬ﺍﺭِﻯ « ‪.‬ﹶﻓ ‪‬‬

‫‪ - ٦٨٨‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪(٧٠٥٥) -‬‬

‫‪ - ٦٨٩‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪- ( ٢٢٦٢) -‬ﺍﻟﻘﺮﺍﺭﻳﻂ‪:‬ﲨﻊ ﻗﲑﺍﻁ ﻭﻫﻮ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﻟﺪﻳﻨﺎﺭ‬
‫‪ - ٦٩٠‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪- ( ٣٨٢٩) -‬ﻃﻤﺤﺖ‪:‬ﺍﺭﺗﻔﻌﺖ‬
‫‪٣٥٧‬‬
‫ﺻ ‪‬ﻐ ِﺮ ِﻩ ‪‬ﻭﹶﺃ ‪‬ﻣ ِﺮ‬
‫ﺤ ﹶﻔ ﹸﻈ ‪‬ﻪ ِﺑ ِﻪ ﻓِﻲ ِ‬
‫ﺙ ‪‬ﻋﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟﻠﹼ ‪‬ﻪ ‪‬ﻳ ‪‬‬
‫ﺤ ‪‬ﺪ ﹸ‬
‫‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﹼﻠ ِﻪ  ‪ -‬ﻓِﻴﻤ‪‬ﺎ ﹸﺫ ِﻛ ‪‬ﺮ ﻟِﻲ ‪ -‬ﻳ ‪‬‬
‫ﺐ ِﺑ ِﻪ ﺍﹾﻟ ِﻐ ﹾﻠﻤ‪‬ﺎ ﹸﻥ ﹸﻛﹼﻠﻨ‪‬ﺎ‬ ‫ﺾ ﻣ‪‬ﺎ ‪‬ﻳ ﹾﻠ ‪‬ﻌ ‪‬‬
‫ﺶ ‪‬ﻧ‪‬ﻨ ﹸﻘ ﹸﻞ ِﺣﺠ‪‬ﺎ ‪‬ﺭ ﹰﺓ ِﻟ‪‬ﺒ ‪‬ﻌ ِ‬ ‫ﺟ‪‬ﺎ ِﻫِﻠ‪‬ﻴِﺘ ِﻪ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ ﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﺭﹶﺃﻳ‪‬ﺘﻨِﻲ ﻓِﻲ ِﻏ ﹾﻠﻤ‪‬ﺎ ِﻥ ﹸﻗ ‪‬ﺮ‪‬ﻳ ٍ‬
‫ﻚ‬
‫ﺤﺠ‪‬ﺎ ‪‬ﺭ ﹶﺓ ﹶﻓِﺈﻧ‪‬ﻲ ﹶﻟﹸﺄ ﹾﻗِﺒ ﹸﻞ ‪‬ﻣ ‪‬ﻌﻬ‪‬ـ ‪‬ﻢ ﻛﹶـ ﹶﺬِﻟ ‪‬‬ ‫ﺤ ِﻤ ﹸﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﹾﻟ ِ‬
‫ﺠ ‪‬ﻌﹶﻠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﹶﻗ‪‬ﺒِﺘ ِﻪ ‪‬ﻳ ‪‬‬
‫ﹶﻗ ‪‬ﺪ ‪‬ﺗ ‪‬ﻌﺮ‪‬ﻯ‪ ،‬ﻭﹶﺃ ‪‬ﺧ ﹶﺬ ﺇﺯ‪‬ﺍ ‪‬ﺭ ‪‬ﻩ ﹶﻓ ‪‬‬
‫‪‬ﻭﹸﺃ ‪‬ﺩﺑِ ‪‬ﺮ ﺇ ﹾﺫ ﹶﻟ ﹶﻜ ‪‬ﻤﻨِﻲ ﻟﹶﺎ ِﻛ ‪‬ﻢ ﻣ‪‬ﺎ ﹶﺃﺭ‪‬ﺍ ‪‬ﻩ ﹶﻟ ﹾﻜ ‪‬ﻤ ﹰﺔ ‪‬ﻭﺟِﻴ ‪‬ﻌ ﹰﺔ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ‪‬ﺷ ‪‬ﺪ ‪‬ﻋﹶﻠﻴ‪‬ﻚ ﺇﺯ‪‬ﺍﺭ‪‬ﻙ ؛ﻗﹶﺎ ﹶﻝ ﹶﻓﹶﺄ ‪‬ﺧ ﹾﺬ‪‬ﺗ ‪‬ﻪ ‪‬ﻭ ‪‬ﺷ ‪‬ﺪ ‪‬ﺩ‪‬ﺗ ‪‬ﻪ‬
‫‪٦٩١‬‬
‫ﺻﺤ‪‬ﺎﺑِﻲ‬‫ﺤﺠ‪‬ﺎ ‪‬ﺭ ﹶﺓ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﹶﻗ‪‬ﺒﺘِﻲ ‪‬ﻭِﺇﺯ‪‬ﺍﺭِﻱ ‪‬ﻋﹶﻠ ‪‬ﻲ ِﻣ ‪‬ﻦ ‪‬ﺑ‪‬ﻴ ِﻦ ﹶﺃ ‪‬‬‫‪‬ﻋﹶﻠ ‪‬ﻲ ﹸﺛ ‪‬ﻢ ‪‬ﺟ ‪‬ﻌﻠﹾﺖ ﹶﺃ ‪‬ﺣ ِﻤ ﹸﻞ ﺍﹾﻟ ِ‬
‫ﻭﻛﺎﻥ  ﳜﺮﺝ ﻟﻠﺴﻔﺮ ﻭﺍﻟﺘﺠﺎﺭﺓ‪،‬ﻭﻗﺪ ﺛﺒﺖ ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺳﺎﻓﺮ ﻣﺮﺗﲔ‪:‬ﻣﺮﺓ ﻗﺒـﻞ‬
‫ﺝ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺧ ‪‬ﺮ ‪‬‬
‫ﺍﻟﺒﻠﻮﻍ ﻣﻊ ﻋﻤﻪ ﺃﰊ ﻃﺎﻟﺐ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺑ ﹾﻜ ِﺮ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ﻣ‪‬ﻮﺳ‪‬ﻰ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ٍﻪ‪ ،‬ﺭ ِ‬
‫ﺶ‪ ،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﺃﺷ‪‬ـ ‪‬ﺮﻓﹸﻮﺍ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺥ ِﻣ ‪‬ﻦ ﹸﻗ ‪‬ﺮ‪‬ﻳ ٍ‬ ‫ﷲ  ﻓِﻲ ﹶﺃ ‪‬ﺷﻴ‪‬ﺎ ٍ‬ ‫ﺝ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ﺍ ِ‬
‫ﺐ ِﺇﻟﹶﻰ ﺍﻟﺸ‪‬ﺎ ِﻡ ‪‬ﻭ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﹶﺃﺑ‪‬ﻮ ﻃﹶﺎِﻟ ٍ‬
‫ﻚ ‪‬ﻳ ‪‬ﻤﺮ‪‬ﻭ ﹶﻥ ﺑِـ ِﻪ ﻓﹶـﻼ‬ ‫ﺐ‪،‬ﻭ‪‬ﻛﹶﺎﻧ‪‬ﻮﺍ ﹶﻗ‪‬ﺒ ﹶﻞ ﹶﺫِﻟ ‪‬‬ ‫ﺝ ِﺇﹶﻟ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﻟﺮ‪‬ﺍ ِﻫ ‪‬‬
‫ﺨ ‪‬ﺮ ‪‬‬ ‫ﺨﱠﻠﻔﹸﻮﺍ ِﺭﺣ‪‬ﺎﹶﻟ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﹶﻓ ‪‬‬ ‫ﺐ‪ ،‬ﻫ‪‬ﺒﻄﹸﻮﺍ ﹶﻓ ‪‬‬ ‫ﺍﻟﺮ‪‬ﺍ ِﻫ ِ‬
‫ﺨﱠﻠﹸﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻰ ﺟ‪‬ﺎ َﺀ ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬ ِﺑ‪‬ﻴ ِﺪ ‪‬ﺭﺳ‪‬ـﻮ ِﻝ‬
‫ﺠ ‪‬ﻌ ﹶﻞ ‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﺖ ِﺇﻟﹶﻰ ﹶﺃ ‪‬ﺣ ٍﺪ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﹶﻓﺠ‪‬ﺎ َﺀ ﹶﻓ ‪‬‬ ‫ﺝ ِﺇﻟﹶ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ﹾﻠ‪‬ﺘ ِﻔ ‪‬‬
‫ﺨ ‪‬ﺮ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫ﲔ‪،‬ﻫ‪‬ـﺬﹶﺍ ﺍ‪‬ﺑ‪‬ﺘ ‪‬ﻌﺜﹶـ ‪‬ﻪ ﺍﻟﻠﱠـ ‪‬ﻪ ‪‬ﺭ ‪‬ﺣﻤ‪‬ـ ﹰﺔ‬ ‫ﺏ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬‫ﲔ‪ ،‬ﻫﺬﹶﺍ ‪‬ﺭﺳ‪‬ـﻮ ﹸﻝ ‪‬ﺭ ‪‬‬ ‫ﷲ ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻫﺬﹶﺍ ‪‬ﺳ‪‬ﻴ ‪‬ﺪ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬ ‫ﺍِ‬
‫ﲔ ﹶﺃ ‪‬ﺷ ‪‬ﺮ ﹾﻓ‪‬ﺘ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌ ﹶﻘ‪‬ﺒ ِﺔ‪،‬ﹶﻟ ‪‬ﻢ ‪‬ﺗ‪‬ﺒ ‪‬ﻖ‬
‫ﻚ ؟ ﻗﹶﺎ ﹶﻝ‪ِ:‬ﺇ‪‬ﻧ ﹸﻜ ‪‬ﻢ ِﺣ ‪‬‬
‫ﺶ‪:‬ﻣ‪‬ﺎ ِﻋ ﹾﻠ ‪‬ﻤ ‪‬‬ ‫ﺥ ِﻣ ‪‬ﻦ ﹸﻗ ‪‬ﺮ‪‬ﻳ ٍ‬ ‫ﲔ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ﺍ َﻷ ‪‬ﺷﻴ‪‬ﺎ ‪‬‬‫ِﻟ ﹾﻠﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬
‫ﻚ ِﺇ ﱠﻻ ِﻟ‪‬ﻨِﺒ ‪‬ﻲ‪ ،‬ﻭِﺇﻧ‪‬ﻲ ﹶﺃ ‪‬ﻋ ِﺮﹸﻓ ‪‬ﻪ ِﺑﺨ‪‬ﺎ‪‬ﺗ ِﻢ ﺍﻟ‪‬ﻨ‪‬ﺒ ‪‬ﻮ ِﺓ ﹶﺃ ‪‬ﺳ ﹶﻔ ﹶﻞ ﻋ‪‬ـ ‪‬ﻦ‬
‫ﺠ ‪‬ﺪ ﹶﺫِﻟ ‪‬‬‫ﺴ‪‬‬ ‫ﺠ ‪‬ﺪ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬ ‫ﺠ ‪‬ﺮ ِﺇ ﱠﻻ ‪‬ﺳ ‪‬‬ ‫ﺠ ‪‬ﺮ ﹲﺓ ‪‬ﻭ ﹶﻻ ‪‬ﺣ ‪‬‬
‫‪‬ﺷ ‪‬‬
‫ﺼ‪‬ﻨ ‪‬ﻊ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹶﻃﻌ‪‬ﺎﻣ‪‬ﺎ‪ ،‬ﹶﻓﹶﻠﻤ‪‬ـﺎ ﹶﺃﺗ‪‬ـﺎ ‪‬ﻫ ‪‬ﻢ ﺑِـ ِﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ‪‬ﺭﺳِـﻠﹸﻮﺍ‬ ‫ﻑ ﹶﻛِﺘ ِﻔ ِﻪ ِﻣﹾﺜ ﹶﻞ ﺍﻟ‪‬ﺘﻔﱠﺎ ‪‬ﺣ ِﺔ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﺭ ‪‬ﺟ ‪‬ﻊ ﹶﻓ ‪‬‬‫ﻀ ‪‬ﺮﻭ ِ‬ ‫ﹸﻏ ‪‬‬
‫ِﺇﹶﻟ‪‬ﻴ ِﻪ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ﻓِﻲ ‪‬ﺭ ِﻋ‪‬ﻴ ِﺔ ﺍ ِﻹِﺑ ِﻞ‪ ،‬ﹶﻓﹶﺄ ﹾﻗ‪‬ﺒ ﹶﻞ ‪‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﻏﻤ‪‬ﺎ ‪‬ﻣ ﹲﺔ ‪‬ﺗ ِﻈﱡﻠ ‪‬ﻪ‪،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﺩﻧ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ِﻡ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ﹶﻗ ‪‬ﺪ ﺳ‪‬ـ‪‬ﺒﻘﹸﻮ ‪‬ﻩ‬
‫ﺠ ‪‬ﺮ ِﺓ‬
‫ﺸ‪‬‬ ‫ﺠ ‪‬ﺮ ِﺓ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﺍ‪‬ﻧ ﹸﻈﺮ‪‬ﻭﺍ ﻣ‪‬ـﺎ ﹶﻝ ﻓﹶـ ‪‬ﻲ ُﺀ ﺍﻟـ ‪‬‬ ‫ﺸ‪‬‬ ‫ﺲ ﻣ‪‬ﺎ ﹶﻝ ﹶﻓ ‪‬ﻲ ُﺀ ﺍﻟ ‪‬‬ ‫ﺠ ‪‬ﺮ ِﺓ‪،‬ﻓﹶﹶﻠﻤ‪‬ﺎ ‪‬ﺟﹶﻠ ‪‬‬ ‫ﺸ‪‬‬ ‫ِﺇﹶﻟﻰ ﹶﻓ ‪‬ﻲ ِﺀ ﺍﻟ ‪‬‬
‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪ ،‬ﹶﻓ‪‬ﺒ‪‬ﻴ‪‬ﻨﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ﻗﹶﺎِﺋ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻳﻨ‪‬ﺎﺷِ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ﺃﹶﻻ ‪‬ﺗ ﹾﺬ ‪‬ﻫﺒ‪‬ﻮﺍ ِﺑ ِﻪ ِﺇﻟﹶﻰ ﺍﻟﺮ‪‬ﻭ ِﻡ‪ ،‬ﹶﻓِﺈ ﱠﻥ ﺍﻟﺮ‪‬ﻭ ‪‬ﻡ ِﺇ ﹾﻥ ‪‬ﺭﹶﺃ ‪‬ﻭ ‪‬ﻩ ‪‬ﻋ ‪‬ﺮﻓﹸﻮ ‪‬ﻩ‬
‫ﺱ ﹶﻗﺪ‪ ‬ﹶﺃ ﹾﻗ‪‬ﺒﻠﹸﻮﺍ ِﻣ ‪‬ﻦ ﺍﻟﺮ‪‬ﻭ ِﻡ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ﹾﻘ‪‬ﺒﹶﻠ ‪‬ﻬ ‪‬ﻢ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻣ‪‬ﺎ‬
‫ﺴ ِﻊ ﹶﻓﻮ‪‬ﺍ ِﺭ ‪‬‬
‫ﺖ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﻫ ‪‬ﻮ ِﺑِﺘ ‪‬‬ ‫ﺼ ﹶﻔ ِﺔ ﹶﻓ ﹶﻘ‪‬ﺘﻠﹸﻮ ‪‬ﻩ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹸﺛ ‪‬ﻢ ﺍﹾﻟ‪‬ﺘ ﹶﻔ ‪‬‬
‫ﺑِﺎﻟ ‪‬‬
‫ﺸ ‪‬ﻬ ِﺮ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺒ ‪‬ﻖ ﹶﻃﺮِﻳـ ‪‬ﻖ ِﺇ ﱠﻻ‬ ‫ﺝ ﻓِﻲ ‪‬ﻫﺬﹶﺍ ﺍﻟ ‪‬‬ ‫ﺟ‪‬ﺎ َﺀ ِﺑ ﹸﻜ ‪‬ﻢ ؟ ﻗﹶﺎﻟﹸﻮﺍ‪ِ :‬ﺟﹾﺌﻨ‪‬ﺎ ِﺇﻟﹶﻰ ‪‬ﻫﺬﹶﺍ ﺍﻟ‪‬ﻨﺒِ ‪‬ﻲ ﺍﱠﻟﺬِﻱ ‪‬ﻫ ‪‬ﻮ ﺧ‪‬ﺎ ِﺭ ‪‬‬
‫ﻚ ‪‬ﻫﺬﹶﺍ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻬ ‪‬ﻢ‪:‬ﻫ‪‬ـ ﹾﻞ ‪‬ﺧ ﹾﻠ ﹶﻔﻜﹸـ ‪‬ﻢ‬ ‫ﺱ‪ ،‬ﻭِﺇﻧ‪‬ﺎ ﹶﻗ ‪‬ﺪ ﹸﺃﺧ‪ِ‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ‪‬ﻩ ﹶﻓ‪‬ﺒ ِﻌﹾﺜﻨ‪‬ﺎ ِﺇﻟﹶﻰ ﹶﻃﺮِﻳ ِﻘ ‪‬‬
‫ﺚ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﹸﺃﻧ‪‬ﺎ ‪‬‬
‫‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺑ ِﻌ ﹶ‬
‫ﻚ ‪‬ﻫﺬﹶﺍ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﹶﻓ ‪‬ﺮﹶﺃ‪‬ﻳ‪‬ﺘ ‪‬ﻢ ﹶﺃ ‪‬ﻣﺮ‪‬ﺍ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ‬
‫ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻫ ‪‬ﻮ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ؟ ﻗﹶﺎﻟﹸﻮﺍ‪ِ:‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﺍ ‪‬ﺧﺘ‪‬ﺎ ‪‬ﺭﻧ‪‬ﺎ ِﺧ ‪‬ﲑ ﹰﺓ ِﻟ ﹶﻄﺮِﻳ ِﻘ ‪‬‬
‫ﺱ ‪‬ﺭ ‪‬ﺩ ‪‬ﻩ ؟ ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﹶﻻ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻓﹶﺎ ‪‬ﺭ ِﺟﻌ‪‬ﻮﺍ‪،‬ﻗﹶـﺎ ﹶﻝ‪:‬ﹶﻓﺘ‪‬ـﺎ‪‬ﺑﻌ‪‬ﻮ ‪‬ﻩ‬ ‫ﺴ‪‬ﺘﻄِﻴ ‪‬ﻊ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﻀ‪‬ﻴ ‪‬ﻪ‪ ،‬ﻫ ﹾﻞ ‪‬ﻳ ‪‬‬
‫‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻘ ِ‬

‫‪ - ٦٩١‬ﺳﲑﺓ ﺍﺑﻦ ﻫﺸﺎﻡ ‪ (١٨٣ / ١) -‬ﺑﻼ ﺳﻨﺪ‬

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‫ﺐ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﹶﻠ ‪‬ﻢ‬
‫ﺸ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ﺑِﺎﻟﱠﻠ ِﻪ ﹶﺃ‪‬ﻳ ﹸﻜ ‪‬ﻢ ‪‬ﻭِﻟ‪‬ﻴ ‪‬ﻪ ؟ ﻗﹶﺎﻟﹸﻮﺍ‪:‬ﹶﺃﺑ‪‬ﻮ ﻃﹶﺎِﻟ ٍ‬
‫‪‬ﻭ ‪‬ﺭ ‪‬ﺟﻌ‪‬ﻮﺍ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹸﺛ ‪‬ﻢ ﹶﺃ ﹾﻗ‪‬ﺒ ﹶﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺆ‪‬ﻻ ِﺀ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﹸﺃﻧ‪ِ ‬‬
‫‪٦٩٢‬‬
‫ﺚ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ‪...‬‬
‫ﺐ ‪‬ﻭ‪‬ﺑ ‪‬ﻌ ﹶ‬
‫‪‬ﻳ ‪‬ﺰ ﹾﻝ ‪‬ﻳﻨ‪‬ﺎ ِﺷ ‪‬ﺪ ‪‬ﻩ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ ‪‬ﻩ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﺭ ‪‬ﺩ ‪‬ﻩ ﹶﺃﺑ‪‬ﻮ ﻃﹶﺎِﻟ ٍ‬
‫ﺕ ‪‬ﺧ ِﺪﳚ‪‬ـ ﹸﺔ‬
‫ﻭﺍﳌﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ ﺑﺘﻮﺟﻴﻪ ﺧﺪﳚﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪.‬ﻓ ‪‬ﻌ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ٍﺮ ﻗﹶﺎ ﹶﻝ‪:‬ﺍ ‪‬ﺳ‪‬ﺘ ﹾﺄ ‪‬ﺟ ‪‬ﺮ ‪‬‬
‫ﺹ‪.٦٩٣‬‬ ‫ﺵ ﹸﻛ ﱡﻞ ‪‬ﺳ ﹾﻔ ‪‬ﺮ ٍﺓ ِﺑ ﹶﻘﻠﹸﻮ ٍ‬ ‫ﺿ ‪‬ﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ --‬ﺳ ﹾﻔ ‪‬ﺮ‪‬ﺗ‪‬ﻴ ِﻦ ِﺇﻟﹶﻰ ‪‬ﺟ ‪‬ﺮ ‪‬‬ ‫‪‬ﺭ ِ‬
‫ﻭﻛﺎﻥ  ﻗﺪ ﺷﺎﺭﻙ ﰲ ﺍﳊﺮﺏ ﻭﻫﻮ ﺩﻭﻥ ﺍﳊﻠﻢ‪،‬ﻓﻤﻤﺎ ﺫﻛﺮﺗﻪ ﻛﺘﺐ ﺍﻟﺴﲑ ﺃﻧﻪ ﻛـﺎﻥ ﻋﻠﻴـﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪‬ﻳ‪‬ﻨﺒِﻞ ﻋﻠﻰ ﺃﻋﻤﺎﻣﻪ ﰲ ﺣﺮﺏ ﺍﻟﻔﺠﺎﺭ‪.‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﹼﻠ ِﻪ  ﹸﻛﻨ‪‬ﺖ ﹶﺃ‪‬ﻧ‪‬ﺒ ﹸﻞ ‪‬ﻋﻠﹶـﻰ‬
‫ﻱ ﹶﺃ ‪‬ﺭ ‪‬ﺩ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻧ‪‬ﺒ ﹶﻞ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭ ِﻫ ‪‬ﻢ ﺇﺫﹶﺍ ‪‬ﺭ ‪‬ﻣ ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ِﺑﻬ‪‬ﺎ‪. ٦٩٤‬‬
‫ﹶﺃ ‪‬ﻋﻤ‪‬ﺎﻣِﻲ‪:‬ﹶﺃ ‪‬‬
‫ﻭﻛﺎﻥ  ﺣﻴﻨﺌﺬ ﺍﺑﻦ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﺃﻭ ﲬﺲ ﻋﺸﺮﺓ ﺳﻨﺔ‪،‬ﻭﻗﻴﻞ ﺍﺑﻦ ﻋﺸﺮﻳﻦ‪،‬ﻭﻳﺮﺟﺢ ﺍﻷﻭﻝ ﺃﻧﻪ‬
‫ﻛﺎﻥ ﳚﻤﻊ ﺍﻟﻨﺒﺎﻝ ﻭﻳﻨﺎﻭﳍﺎ ﻷﻋﻤﺎﻣﻪ‪،‬ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺣﺪﺍﺛﺔ ﺳﻨﺔ‪.‬‬
‫‪٦٩٥‬‬
‫ﻭﺑﺬﻟﻚ ﺍﻛﺘﺴﺐ ﺍﳉﺮﺃﺓ ﻭﺍﻟﺸﺠﺎﻋﺔ ﻭﺍﻹﻗﺪﺍﻡ‪،‬ﻭﲤﺮﻥ ﻋﻠﻰ ﺍﻟﻘﺘﺎﻝ ﻣﻨﺬ ﺭﻳﻌﺎﻥ ﺷﺒﺎﺑﻪ‬
‫ﺠ ‪‬ﺮ‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﻣﺠ‪‬ﺎ ِﻫ ٍﺪ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬ﻮ ﹶﻻ ‪‬ﻩ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺣ ‪‬ﺪﹶﺛ ‪‬ﻪ‪،‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ﻓِﻴ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳﺒ‪‬ﻨِﻲ ﺍﹾﻟ ﹶﻜ ‪‬ﻌ‪‬ﺒ ﹶﺔ ﻓِﻲ ﺍﹾﻟﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ِﺔ ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﻟِﻲ ‪‬ﺣ ‪‬‬
‫ﺴ ‪‬ﻪ ‪‬ﻋﻠﹶـﻰ‬ ‫ﷲ ‪‬ﺗﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ‪‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ‪،‬ﹶﻓﹶﺄﺟِﻲ ُﺀ ﺑِﺎﻟﱠﻠ‪‬ﺒ ِﻦ ﺍﹾﻟﺨ‪‬ﺎِﺛ ِﺮ ﺍﱠﻟﺬِﻱ ﹶﺃ‪‬ﻧ ﹶﻔ ‪‬‬ ‫ﻱ ﹶﺃﻋ‪‬ﺒ ‪‬ﺪ ‪‬ﻩ ِﻣ ‪‬ﻦ ﺩ‪‬ﻭ ِﻥ ﺍ ِ‬ ‫ﺤ‪‬ﺘ ‪‬ﻪ ِﺑ‪‬ﻴ ‪‬ﺪ ‪‬‬
‫ﹶﺃﻧ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﺸ ‪‬ﻐ ‪‬ﺮ ﹶﻓ‪‬ﻴﺒ‪‬ﻮﻝﹸ ﹶﻓ‪‬ﺒ‪‬ﻨ‪‬ﻴﻨ‪‬ﺎ ‪‬ﺣﺘ‪‬ـﻰ ‪‬ﺑﹶﻠ ‪‬ﻐﻨ‪‬ـﺎ ‪‬ﻣ ‪‬ﻮﺿِـ ‪‬ﻊ‬ ‫ﺴ ‪‬ﻪ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺤ‪‬‬ ‫ﺐ ﹶﻓ‪‬ﻴ ﹾﻠ ‪‬‬‫ﺻ‪‬ﺒ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪ ،‬ﹶﻓ‪‬ﻴﺠِﻲ ُﺀ ﺍﹾﻟ ﹶﻜ ﹾﻠ ‪‬‬
‫‪‬ﻧ ﹾﻔﺴِﻲ‪،‬ﹶﻓﹶﺄ ‪‬‬
‫ﺱ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ِﻞ ‪‬ﻳﻜﹶـﺎ ‪‬ﺩ ‪‬ﻳﺘ‪‬ـﺮ‪‬ﺍﺀَﻯ‬ ‫ﻂ ِﺣﺠ‪‬ﺎ ‪‬ﺭِﺗﻨ‪‬ﺎ ِﻣﺜﹾ ﹶﻞ ‪‬ﺭﹾﺃ ِ‬ ‫ﺠ ‪‬ﺮ ﹶﺃ ‪‬ﺣ ‪‬ﺪ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﻫ ‪‬ﻮ ‪‬ﻭ ‪‬ﺳ ﹶ‬ ‫ﺤ‪‬‬‫ﺠ ِﺮ‪ ،‬ﻭﻣ‪‬ﺎ ‪‬ﻳﺮ‪‬ﻯ ﺍﹾﻟ ‪‬‬ ‫ﺤ‪‬‬ ‫ﺍﹾﻟ ‪‬‬
‫ﻀ ‪‬ﻌ ‪‬ﻪ‪،‬ﹶﻓﻘﹶﺎﻟﹸﻮﺍ‪:‬ﺍ ‪‬ﺟ ‪‬ﻌﻠﹸﻮﺍ‬
‫ﺤ ‪‬ﻦ ‪‬ﻧ ‪‬‬
‫ﻀ ‪‬ﻌ ‪‬ﻪ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪:‬ﺁ ‪‬ﺧﺮ‪‬ﻭ ﹶﻥ ‪‬ﻧ ‪‬‬
‫ﺤ ‪‬ﻦ ‪‬ﻧ ‪‬‬ ‫ﺶ ‪‬ﻧ ‪‬‬‫ِﻣ‪‬ﻨ ‪‬ﻪ‪ ،‬ﻭ ‪‬ﺟ ‪‬ﻪ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ِﻞ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺑ ﹾﻄ ‪‬ﻦ ِﻣ ‪‬ﻦ ﹸﻗ ‪‬ﺮ‪‬ﻳ ٍ‬
‫ﲔ‪،‬ﹶﻓﻘﹶـﺎﻟﹸﻮﺍ‬
‫‪‬ﺑ‪‬ﻴ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﺣ ﹶﻜﻤ‪‬ﺎ‪،‬ﻗﹶﺎﻟﹸﻮﺍ‪:‬ﹶﺃ ‪‬ﻭ ﹶﻝ ‪‬ﺭ ‪‬ﺟ ٍﻞ ‪‬ﻳ ﹾﻄﹸﻠ ‪‬ﻊ ِﻣ ‪‬ﻦ ﺍﹾﻟ ﹶﻔ ‪‬ﺞ‪،‬ﹶﻓﺠ‪‬ﺎ َﺀ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹶﻓﻘﹶﺎﻟﹸﻮﺍ‪:‬ﹶﺃﺗ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﺍ َﻷ ِﻣ ‪‬‬
‫‪٦٩٦‬‬
‫ﺿ ‪‬ﻌ ‪‬ﻪ ‪‬ﻫ ‪‬ﻮ ‪.‬‬ ‫ﺏ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﺩ ‪‬ﻋﺎ ‪‬ﺑﻄﹸﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻓﹶﺄ ‪‬ﺧﺬﹸﻭﺍ ِﺑ‪‬ﻨﻮ‪‬ﺍﺣِﻴ ِﻪ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ‪،‬ﹶﻓ ‪‬ﻮ ‪‬‬
‫ﺿ ‪‬ﻌ ‪‬ﻪ ﻓِﻲ ﹶﺛ ‪‬ﻮ ٍ‬
‫ﹶﻟ ‪‬ﻪ‪،‬ﹶﻓ ‪‬ﻮ ‪‬‬

‫‪ - ٦٩٢‬ﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ )‪ (٤٢٢٩‬ﻭﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ ﻛﺎﻣﻼ ‪ (٣٠٩٦) (٤٦٧ / ١) -‬ﺣﺴﻦ‬

‫‪ - ٦٩٣‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ‪ -‬ﺍﳌﻜﱰ ‪ (١١٩٧٦)(١١٨ / ٦) -‬ﺣﺴﻦ‬
‫‪ - ٦٩٤‬ﺳﲑﺓ ﺍﺑﻦ ﻫﺸﺎﻡ ‪ (١٨٦ / ١) -‬ﺑﻼ ﺳﻨﺪ‬
‫‪ - ٦٩٥‬ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻋﺮﺽ ﻭﻗﺎﺋﻊ ﻭﲢﻠﻴﻞ ﺃﺣﺪﺍﺙ ‪(٧٨ / ١) -‬‬
‫‪ - ٦٩٦‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -١٥٥٨٩ (١٥٥٠٤)(٣٤١ / ٥) -‬ﺻﺤﻴﺢ‬
‫‪٣٥٩‬‬
‫ﻭﻳﻜﻔﻴﻪ  ﻓﺨﺮﹰﺍ ﻭﺷﺮﻓﹰﺎ ﺃﻥ ﻳﺘﺮﰉ – ﻭﻫﻮ ﺍﻟﻴﺘﻴﻢ ﺍﻟﺼﻐﲑ – ﻋﻠﻰ ﺧﲑ ﻣﺎ ﺗﺘﺤﻠﻰ ﺑﻪ ﺍﻟﻨﻔـﻮﺱ‬
‫ﻣﻦ ﻛﺮﱘ ﺍﳋﺼﺎﻝ‪،‬ﻭﲪﻴﺪ ﺍﻟﺼﻔﺎﺕ‪،‬ﻭﲨﻴﻞ ﺍﻟﻌﺎﺩﺍﺕ‪..‬ﻓﻠﻢ ﻳﺴﺠﺪ ﻟﺼﻨﻢ ﻭﱂ ﻳﺸﺎﺭﻙ ﺍﳉﺎﻫﻠﻴﺔ‬
‫ﰲ ﻣﻔﺎﺳﺪﻫﺎ‪،‬ﻭﱂ ﻳﺬﻕ ﺷﻴﺌﹰﺎ ﻣﻦ ﳊﻮﻡ ﻗﺮﺍﺑﻴﻨﻬﺎ‪.‬‬
‫ﻭﻻ ﻋﺠﺐ ﺃﻥ ﻳﻨﺴﺐ ﺫﻟﻚ ﺇﱃ ﺭﺑﻪ ﺍﻟﺬﻱ ﺃﺣﺎﻃﻪ ﺑﻌﻨﺎﻳﺘﻪ‪،‬ﻭﺻﻨﻌﻪ ﻋﻠﻰ ﻋﻴﻨـﻪ‪،‬ﻭﺗﻮﱃ ﺗﺄﺩﻳﺒـﻪ‬
‫ﻓﻘﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪":‬ﺃﺩﺑﲏ ﺭﰊ ﻓﺄﺣﺴﻦ ﺗﺄﺩﻳﱯ" ﺭﻭﺍﻩ ﺍﻟﻌﺴﻜﺮﻱ‪.٦٩٧‬‬
‫ﻓﻬﺬﻩ ﺍﻟﻠﻤﺤﺎﺕ ﺍﳋﺎﻃﻔﺔ ﻋﻦ ﺣﻴﺎﺓ ﺍﻟﺮﺳﻮﻝ  ﰲ ﻃﻔﻮﻟﺘـﻪ‪،‬ﻭﻋﻦ ﻋـﺼﻤﺘﻪ ﻭﺃﺧﻼﻗـﻪ ﰲ‬
‫ﺷﺒﺎﺑﻪ‪..‬ﻣﺸﺎﻋﻞ ﻫﺪﺍﻳﺔ ﰲ ﺗﺒﻴﺎﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺮﺑﻮﻱ ﺍﻟـﺬﻱ ﳚـﺐ ﺃﻥ ﻳـﺴﻠﻜﻪ ﺍﳌﺮﺑـﻮﻥ ﻣـﻊ‬
‫ﺃﺑﻨﺎﺋﻬﻢ‪..‬ﻭﻻ ﺷﻚ ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻗﺪﻭﺓ ﺻﺎﳊﺔ ﰲ ﻃﻔﻮﻟﺘﻪ ﻭﺷﺒﺎﺑﻪ‪،‬ﻭﰲ ﺭﺟﻮﻟﺘـﻪ‬
‫ﻭﻛﻬﻮﻟﺘﻪ‪،‬ﻓﺄﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻫﺪﻯ ﺍﷲ ﻓﺒﻬﺪﺍﻫﻢ ﺍﻗﺘﺪﻩ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﳔﻠﺺ ﺇﻟﻴﻪ ﺑﻌﺪﻣﺎ ﺗﻘﺪﻡ ﺃﻥ ﻇﺎﻫﺮﺓ ﺍﻟﺪﻻﻝ ﺍﳌﹸﻔﺮﻁ ﻫﻲ ﻣﻦ ﺃﻛﱪ ﺍﻟﻌﻮﺍﻣﻞ ﰲ ﺍﳓـﺮﺍﻑ‬
‫ﺍﻟﻮﻟﺪ ﺍﻟﻨﻔﺴﻲ‪،‬ﻟﻜﻮ‪‬ﺎ ﺗﺆﺩ‪‬ﻱ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﻥ ﺇﱃ ﻣﺮﻛﺐ ﺍﻟﺸﻌﻮﺭ ﺑـﺎﻟﻨﻘﺺ ﰲ ﺣﻴـﺎﺓ‬
‫ﺍﻟﻄﻔﻮﻟﺔ ﻭﺑﻌﺪﻫﺎ‪.‬‬
‫ﻓﻤﺎ ﻋﻠﻰ ﺍﻷﺑﻮﻳﻦ – ﻭﻻﺳﻴﻤﺎ ﺍﻷﻡ – ﺇﻻ ﺃﻥ ﳝﺸﻮﺍ ﻋﻠﻰ ﺍﻟﺴﻨﻦ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﻹﺳﻼﻡ ﰲ ﺗﺮﺑﻴﺔ‬
‫ﺍﻷﻭﻻﺩ‪.‬‬
‫ﻭﺍﻟﱵ ﻣﻨﻬﺎ ﺍﻻﻋﺘﺪﺍﻝ ﰲ ﳏﺒﺔ ﺍﻟﻮﻟﺪ‪،‬ﻭﺍﻟﺘﻌﻠﻖ ﺑﻪ‪،‬ﻭﺍﻟﺘﺴﻠﻴﻢ ﷲ ﰲ ﻛﻞ ﻣﺎ ﻳﻨﻮﺏ ﻭﻳﺮﻭﻉ‪.‬‬
‫ﻭﺍﻟﱵ ﻣﻨﻬﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﺄﺩﻳﺐ ﻟﻠﻮﻟﺪ ﰲ ﺳﻦ ﺍﻟﺘﻤﻴﻴﺰ ﻋﻠﻰ ﺣﺴﺐ ﻣﺎ ﺗﻘﺘﻀﻴﻪ ﻣﺼﻠﺤﺔ ﺍﻟﺘﺮﺑﻴـﺔ‬
‫ﺑﺎﻟﻌﻘﻮﺑﺔ‪.‬‬
‫ﻭﺍﻟﱵ ﻣﻨﻬﺎ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺘﺮﺑﻴﺔ ﻟﻠﻮﻟﺪ ﻗﺎﺋﻤـﺔ ﻋﻠـﻰ ﺃﺳـﺲ ﺍﻻﺧﺸﻴـﺸﺎﻥ‪،‬ﻭﺍﻻﻋﺘﻤﺎﺩ ﻋﻠـﻰ‬
‫ﺍﻟﻨﻔﺲ‪،‬ﻭﲢﻤﻞ ﺍﳌﺴﺆﻭﻟﻴﺔ‪،‬ﻭﺗﻨﻤﻴﺔ ﺍﳉﺮﺃﺓ ﺍﻷﺩﺑﻴﺔ‪.‬‬
‫ﻭﺍﻟﱵ ﻣﻨﻬﺎ ﺍﻟﺘﺄﺳﻲ ﺑﺸﺨﺼﻴﺔ ﺍﻟﻨﱯ  ﺍﻟﻄﻔﻞ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻧﻪ ﻗﺪﻭﺓ ﻗﺒﻞ ﺍﻟﻨﺒﻮﺓ ﻭﺑﻌﺪﻫﺎ‪.‬‬
‫ﻭﻳﻮﻡ ﻳﺴﲑ ﺍﳌﺮﺑﻮﻥ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺴﻨﻦ‪،‬ﻭﻳﻠﺘﺰﻣﻮﻥ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﻳﻜﻮﻧﻮﻥ ﻗﺪ ﺣﺮ‪‬ﺭﻭﺍ ﻣـﻦ ﳍـﻢ‬
‫ﻋﻠﻴﻬﻢ ﺣﻖ ﺍﻟﺘﺮﺑﻴﺔ ﻣﻦ ﺍﻟﻌﻮﺍﻣـﻞ ﺍﻟـﱵ ﺗـﺆﺩﻱ ﺇﱃ ﲢﻄـﻴﻢ ﺍﻟﺸﺨـﺼﻴﺔ‪،‬ﻭﻫﺪﺭ ﺍﻟﻜﺮﺍﻣـﺔ‬

‫‪ - ٦٩٧‬ﺍﳊﺪﻳﺚ ﺫﻛﺮﻩ ﺍﻟﺴﺨﺎﻭﻯ ﰱ ﺍﳌﻘﺎﺻﺪ )ﺹ ‪،٣٩‬ﺭﻗﻢ ‪ (٤٥‬ﻭﺿﻌﻔﻪ‬

‫‪٣٦٠‬‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ‪،‬ﻭﻳﻜﻮﻧﻮﻥ ﻛﺬﻟﻚ ﻗﺪ ﺭﻓﻌﻮﺍ ﻣﻦ ﻣﺴﺘﻮﻯ ﺍﻟﻮﻟﺪ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻷﺧﻼﻗﻲ ﻭﺍﻟﻌﻘﻠﻲ‪،‬ﻭﺃﺻﺒﺢ‬
‫ﰲ ﺍﳊﻴﺎﺓ ﺇﻧﺴﺎﻧﹰﺎ ﺳﻮﻳﹰﺎ!!‪..‬‬
‫‪ -٣‬ﺍﳌﻔﺎﺿﻠﺔ ﺑﲔ ﺍﻷﻭﻻﺩ‪:‬‬
‫ﺃﻣﺎ ﻋﺎﻣﻞ ﺍﳌﻔﺎﺿﻠﺔ ﺑﲔ ﺍﻷﻭﻻﺩ ﻓﻬﻮ ﻛﺬﻟﻚ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻌﻮﺍﻣﻞ ﰲ ﺍﳓﺮﺍﻑ ﺍﻟﻮﻟـﺪ ﺍﻟﻨﻔـﺴﻲ‬
‫ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﺍﳌﻔﺎﺿﻠﺔ ﰲ ﺍﻟﻌﻄﺎﺀ ﺃﻡ ﰲ ﺍﳌﻌﺎﻣﻠﺔ ﺃﻡ ﰲ ﺍﶈﺒﺔ؟‪..‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﳍﺎ ﺃﺳﻮﺃ ﺍﻟﻨﺘﺎﺋﺞ ﰲ ﺍﳓﺮﺍﻓﺎﺕ ﺍﻟﻮﻟﺪ ﺍﻟﺴﻠﻮﻛﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ‪..‬ﻷ‪‬ﺎ ﺗﻮﻟﺪ ﺍﳊـﺴﺪ‬
‫ﻭﺍﻟﻜﺮﺍﻫﻴﺔ‪،‬ﻭﺗﺴﺒ‪‬ﺐ ﺍﳋﻮﻑ ﻭﺍﳊﻴﺎﺀ‪،‬ﻭﺍﻻﻧﻄﻮﺍﺀ ﻭﺍﻟﺒﻜﺎﺀ‪..‬ﻭﺗﻮﺭﺙ ﺣﺐ ﺍﻻﻋﺘﺪﺍﺀ ﻭﺍﳌـﺸﺎﺟﺮﺓ‬
‫ﻭﺍﻟﻌﺼﻴﺎﻥ‪..‬ﻭﺗﺆﺩﻱ ﺇﱃ ﺍﳌﺨﺎﻭﻑ ﺍﻟﻠﻴﻠﻴﺔ‪،‬ﻭﺍﻹﺻﺎﺑﺎﺕ ﺍﻟﻌﺼﺒﻴﺔ‪،‬ﻭﻣﺮﻛﺒﺎﺕ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻨﻘﺺ‪..‬‬
‫ﻭﻛﻢ ﻛﺎﻥ ﺍﳌﺮﰊ ﺍﻷﻭﻝ  ﺣﻜﻴﻤﹰﺎ‪،‬ﻭﻣﺮﺑ‪‬ﻴﹰﺎ ﺍﺟﺘﻤﺎﻋﻴﹰﺎ ﻋﻈﻴﻤﹰﺎ ﺣﲔ ﺃﻣﺮ ﺍﻵﺑـﺎﺀ ﺃﻥ ﻳﺘﻘـﻮﺍ ﺍﷲ‬
‫ﻭﻳﻌﺪﻟﻮﺍ ﺑﲔ ﺃﻭﻻﺩﻫﻢ؟!‪.‬‬
‫‪٦٩٨‬‬
‫ﷲ ‪:‬ﺭ‪ِ ‬ﺣ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ﻭ‪‬ﺍِﻟﺪ‪‬ﺍ ﹶﺃﻋ‪‬ﺎ ﹶﻥ ‪‬ﻭﹶﻟ ‪‬ﺪ ‪‬ﻩ ‪‬ﻋﻠﹶﻰ ِﺑ ‪‬ﺮ ِﻩ‪.‬‬
‫ﺸ ‪‬ﻌِﺒ ‪‬ﻲ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫‪‬ﻋ ِﻦ ﺍﻟ ‪‬‬
‫ﺖ ‪‬ﻣ ﹶﻔﻀ‪‬ﻼ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ‬
‫ﺱ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳﻮ‪‬ﻭﺍ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺃﻭ‪‬ﻻ ِﺩ ﹸﻛ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟ ‪‬ﻌ ِﻄ‪‬ﻴ ِﺔ ﹶﻓﹶﻠ ‪‬ﻮ ﹸﻛ‪‬ﻨ ‪‬‬
‫ﻭ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫‪٦٩٩‬‬
‫ﺴﺎ َﺀ‪.‬‬
‫ﺖ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﻀ ﹾﻠ ‪‬‬‫ﹶﻟ ﹶﻔ ‪‬‬
‫ﷲ ‪ ":‬ﺳﻮ‪‬ﻭﺍ ﺑ‪‬ـ‪‬ﻴ ‪‬ﻦ‬ ‫ﺖ ﺍﻟ‪‬ﻨ ‪‬ﻌﻤ‪‬ﺎ ﹶﻥ‪ ،‬ﻋﻠﹶﻰ ِﻣ‪‬ﻨ‪‬ﺒ ِﺮﻧ‪‬ﺎ ‪‬ﻫﺬﹶﺍ ‪‬ﻳﻘﹸﻮ ﹸﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﺸ ‪‬ﻌِﺒ ‪‬ﻲ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﻭ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬‬
‫‪٧٠٠‬‬
‫ﺴﻮ‪‬ﻭﺍ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟِﺒ ‪‬ﺮ "‬
‫ﺤﺒ‪‬ﻮ ﹶﻥ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﹶﺃ ‪‬ﻭﻟﹶﺎ ِﺩ ﹸﻛ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟ ‪‬ﻌ ِﻄ‪‬ﻴ ِﺔ‪ ،‬ﹶﻛﻤ‪‬ﺎ ‪‬ﺗ ِ‬
‫ﺖ ﺍ‪‬ﺑﻨِﻰ ‪‬ﻫﺬﹶﺍ‬
‫ﺤ ﹾﻠ ‪‬‬
‫ﺸ ٍﲑ ﹶﺃ ﱠﻥ ﹶﺃﺑ‪‬ﺎ ‪‬ﻩ ﹶﺃﺗ‪‬ﻰ ِﺑ ِﻪ ِﺇﻟﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ -  -‬ﹶﻓﻘﹶﺎ ﹶﻝ ِﺇﻧ‪‬ﻰ ‪‬ﻧ ‪‬‬ ‫ﻭ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨ ‪‬ﻌﻤ‪‬ﺎ ِﻥ ‪‬ﺑ ِﻦ ‪‬ﺑ ِ‬
‫ﺖ ِﻣﹾﺜﹶﻠ ‪‬ﻪ « ‪.‬ﻗﹶﺎ ﹶﻝ ﹶﻻ ‪.‬ﻗﹶﺎ ﹶﻝ » ﻓﹶﺎ ‪‬ﺭ ِﺟ ‪‬ﻌ ‪‬ﻪ «‪. ٧٠١‬‬ ‫ﺤ ﹾﻠ ‪‬‬‫ﻼﻣ‪‬ﺎ ‪.‬ﹶﻓﻘﹶﺎ ﹶﻝ » ﹶﺃ ﹸﻛ ﱠﻞ ‪‬ﻭﹶﻟ ِﺪ ‪‬ﻙ ‪‬ﻧ ‪‬‬ ‫ﹸﻏ ﹶ‬

‫‪ - ٦٩٨‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪ (٢٥٩٢٤)(٣٥٧ / ٨) -‬ﻭﺁﺩﺍﺏ ﺍﻟﺼﺤﺒﺔ ﻷﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻠﻤﻲ ‪ (٩٠) -‬ﻭﺍﳉﺎﻣﻊ ﻻﺑﻦ‬
‫ﻭﻫﺐ ‪ (١٣٧) -‬ﺣﺴﻦ ﻟﻐﲑﻩ‬
‫ﺍﻟﱪ‪:‬ﺍﺳﻢ ﺟﺎﻣﻊ ﻟﻜﻞ ﻣﻌﺎﱐ ﺍﳋﲑ ﻭﺍﻹﺣﺴﺎﻥ ﻭﺍﻟﺼﺪﻕ ﻭﺍﻟﻄﺎﻋﺔ ﻭﺣﺴﻦ ﺍﻟﺼﻠﺔ ﻭﺍﳌﻌﺎﻣﻠﺔ‬
‫‪ - ٦٩٩‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ‪ ( ١١٨٢٨) (٤٨ / ١٠) -‬ﺣﺴﻦ‬
‫‪ - ٧٠٠‬ﺷﺮﺡ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ ‪ ( ٥٠٧٣) (٧٢ / ١٣) -‬ﺻﺤﻴﺢ‬
‫‪ - ٧٠١‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٢٥٨٦) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٤٢٦٢) -‬‬
‫ﳓﻠﺖ‪:‬ﺃﻋﻄﻴﺖ‬
‫‪٣٦١‬‬
‫ﺖ ‪‬ﺭﻭ‪‬ﺍﺣ‪‬ـ ﹶﺔ ﹶﻻ‬
‫ﺖ ﹸﺃﻣ‪‬ﻰ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹸﺓ ِﺑ‪‬ﻨ ‪‬‬
‫ﺾ ﻣ‪‬ﺎِﻟ ِﻪ ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬
‫ﻕ ‪‬ﻋﹶﻠ ‪‬ﻰ ﹶﺃﺑِﻰ ِﺑ‪‬ﺒ ‪‬ﻌ ِ‬
‫ﺼ ‪‬ﺪ ‪‬‬
‫ﺸ ٍﲑ ﻗﹶﺎ ﹶﻝ ‪‬ﺗ ‪‬‬
‫ﻭ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨ ‪‬ﻌﻤ‪‬ﺎ ِﻥ ‪‬ﺑ ِﻦ ‪‬ﺑ ِ‬
‫ﺻ ‪‬ﺪﹶﻗﺘِﻰ‬‫ﺸ ِﻬ ‪‬ﺪ ‪‬ﻩ ‪‬ﻋﻠﹶﻰ ‪‬‬ ‫ﺸ ِﻬ ‪‬ﺪ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪.--‬ﻓﹶﺎ‪‬ﻧ ﹶﻄﹶﻠ ‪‬ﻖ ﹶﺃﺑِﻰ ِﺇﻟﹶﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ِ --‬ﻟ‪‬ﻴ ‪‬‬ ‫ﹶﺃ ‪‬ﺭﺿ‪‬ﻰ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬‬
‫ﺖ ‪‬ﻫﺬﹶﺍ ِﺑ ‪‬ﻮﹶﻟ ِﺪ ‪‬ﻙ ﹸﻛﱢﻠ ِﻬ ‪‬ﻢ «‪.‬ﻗﹶﺎ ﹶﻝ ﹶﻻ‪.‬ﻗﹶﺎ ﹶﻝ » ﺍ‪‬ﺗ ﹸﻘﻮﺍ ﺍﻟﱠﻠ ‪‬ﻪ ﻭ‪‬ﺍ ‪‬ﻋ ِﺪﻟﹸﻮﺍ‬ ‫ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » --‬ﹶﺃﹶﻓ ‪‬ﻌ ﹾﻠ ‪‬‬
‫‪٧٠٢‬‬
‫ﺼ ‪‬ﺪﹶﻗ ﹶﺔ‪.‬‬
‫ﻚ ﺍﻟ ‪‬‬
‫ﻓِﻰ ﹶﺃ ‪‬ﻭ ﹶﻻ ِﺩ ﹸﻛ ‪‬ﻢ «‪ .‬ﹶﻓ ‪‬ﺮ ‪‬ﺟ ‪‬ﻊ ﹶﺃﺑِﻰ ﹶﻓ ‪‬ﺮ ‪‬ﺩ ِﺗ ﹾﻠ ‪‬‬
‫ﺾ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ِﻫ‪‬ﺒ ِﺔ ﻣِـ ‪‬ﻦ‬
‫ﺖ ﹶﺃﺑ‪‬ﺎ ‪‬ﻩ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺖ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﺣ ﹶﺔ ‪‬ﺳﹶﺄﹶﻟ ‪‬‬
‫ﺸ ٍﲑ ﹶﺃ ﱠﻥ ﹸﺃ ‪‬ﻣ ‪‬ﻪ ِﺑ‪‬ﻨ ‪‬‬
‫ﺸ ‪‬ﻌِﺒ ‪‬ﻰ ‪‬ﺣ ‪‬ﺪﹶﺛﻨِﻰ ﺍﻟ‪‬ﻨ ‪‬ﻌﻤ‪‬ﺎ ﹸﻥ ‪‬ﺑ ‪‬ﻦ ‪‬ﺑ ِ‬
‫ﻭ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬‬
‫ﺸ ِﻬ ‪‬ﺪ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ --‬ﻋﻠﹶﻰ‬ ‫ﺖ ﻻﹶ ﹶﺃ ‪‬ﺭﺿ‪‬ﻰ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬‬ ‫ﻣ‪‬ﺎِﻟ ِﻪ ِﻻ‪‬ﺑِﻨﻬ‪‬ﺎ ﻓﹶﺎﹾﻟ‪‬ﺘﻮ‪‬ﻯ ِﺑﻬ‪‬ﺎ ‪‬ﺳ‪‬ﻨ ﹰﺔ ﹸﺛ ‪‬ﻢ ‪‬ﺑﺪ‪‬ﺍ ﹶﻟ ‪‬ﻪ ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬
‫ﺖ ِﻻ‪‬ﺑﻨِﻰ‪.‬‬
‫ﻣ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ‪‬ﺒ ‪‬‬
‫ﻼ ‪‬ﻡ ﹶﻓﹶﺄﺗ‪‬ﻰ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ --‬ﻓﹶﻘﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ِﺇ ﱠﻥ ﹸﺃ ‪‬ﻡ ﻫ‪‬ـﺬﹶﺍ‬ ‫ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬ ﹶﺃﺑِﻰ ِﺑ‪‬ﻴﺪِﻯ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ﹸﻏ ﹶ‬
‫ﺖ ِﻻ‪‬ﺑِﻨﻬ‪‬ﺎ‪.‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ ‪ » --‬ﻳ‪‬ـﺎ‬ ‫ﺠ‪‬ﺒﻬ‪‬ﺎ ﹶﺃ ﹾﻥ ﹸﺃ ‪‬ﺷ ِﻬ ‪‬ﺪ ‪‬ﻙ ‪‬ﻋﻠﹶﻰ ﺍﻟﺬﻱ ‪‬ﻭ ‪‬ﻫ‪‬ﺒ ‪‬‬‫ﺖ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﺣ ﹶﺔ ﹶﺃ ‪‬ﻋ ‪‬‬‫ِﺑ‪‬ﻨ ‪‬‬
‫ﺖ ﹶﻟ ‪‬ﻪ ِﻣﹾﺜ ﹶﻞ ‪‬ﻫﺬﹶﺍ «‪.‬ﻗﹶﺎ ﹶﻝ ﹶﻻ‪.‬ﻗﹶـﺎ ﹶﻝ »‬
‫ﻚ ‪‬ﻭﹶﻟ ‪‬ﺪ ِﺳﻮ‪‬ﻯ ‪‬ﻫﺬﹶﺍ «‪.‬ﻗﹶﺎ ﹶﻝ ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ‪.‬ﹶﻓﻘﹶﺎ ﹶﻝ » ﹶﺃ ﹸﻛﱠﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﻫ‪‬ﺒ ‪‬‬ ‫ﺸ ‪‬ﲑ ﹶﺃﹶﻟ ‪‬‬
‫‪‬ﺑ ِ‬
‫ﺸ ِﻬ ‪‬ﺪﻧِﻰ ِﺇﺫﹰﺍ ﹶﻓِﺈﻧ‪‬ﻰ ﹶﻻ ﹶﺃ ‪‬ﺷ ‪‬ﻬ ‪‬ﺪ ‪‬ﻋﹶﻠﻰ ‪‬ﺟ ‪‬ﻮ ٍﺭ «‪.٧٠٣‬‬‫ﻼ ‪‬ﺗ ‪‬‬‫ﹶﻓ ﹶ‬
‫ﺨ ِﺬ ِﻩ ﺛﹸـ ‪‬ﻢ‬
‫ﺴ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﹶﻓ ِ‬
‫ﷲ  ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﹶﻓﺠ‪‬ﺎ َﺀ ﺍ‪‬ﺑ ‪‬ﻦ ﹶﻟ ‪‬ﻪ ﹶﻓ ﹶﻘ‪‬ﺒﹶﻠ ‪‬ﻪ ‪‬ﻭﹶﺃ ‪‬ﺟﹶﻠ ‪‬‬ ‫ﺲ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻊ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ٍ‬
‫‪٧٠٤‬‬
‫ﺖ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ"‬
‫ﺴﻬ‪‬ﺎ ِﺇﻟﹶﻰ ‪‬ﺟ‪‬ﻨِﺒ ِﻪ ﻗﹶﺎ ﹶﻝ‪ ":‬ﹶﻓ ‪‬ﻬﻠﱠﺎ ‪‬ﻋ ‪‬ﺪﹾﻟ ‪‬‬
‫ﺖ ﹶﻟ ‪‬ﻪ ﹶﻓﹶﺄ ‪‬ﺟﹶﻠ ‪‬‬
‫ﺕ ِﺑ‪‬ﻨ ‪‬‬
‫ﺟ‪‬ﺎ َﺀ ‪‬‬
‫ﻓﻴﺆﺧﺬ ﻣﻦ ﻫﺬﻩ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣﺒﺪﺃ ﲢﻘﻴﻖ ﺍﻟﻌﺪﻝ‪،‬ﻭﺍﳌﺴﺎﻭﺍﺓ ﻭﺍﶈﺒﺔ‪..‬ﻓﻴﻤﺎ ﺑـﲔ‬
‫ﺍﻷﻭﻻﺩ‪..‬ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﻟﻌﻨﺼﺮ ﺍﻟﺘﻔﺮﻳﻖ ﺃﻭ ﺍﻟﺘﻤﻴﻴﺰ ﻣﻜﺎﻥ ﺑﻴﻨﻬﻢ‪.‬‬
‫ﻧﻌﻢ! ‪..‬ﻗﺪ ﻳﻜﻮﻥ ﻟﻌﺪﻡ ﳏﺒﺔ ﺍﻟﻄﻔﻞ‪،‬ﻭﺍﻟﻌﻨﺎﻳﺔ ﺑﻪ ﺃﺳﺒﺎﺏ ﻇﺎﻫﺮﺓ‪:‬‬
‫ﻼ ﻟﻜﻮﻧﻪ ﺃﻧﺜﻰ‪.‬‬
‫ﻛﺄﻥ ﻳﻜﻮﻥ ﺍﻟﻄﻔﻞ ﻣﻦ ﺍﳉﻨﺲ ﻏﲑ ﺍﳌﺮﻏﻮﺏ ﻓﻴﻪ ﺟﻬ ﹰ‬
‫ﺃﻭ ﻳﻜﻮﻥ ﻗﻠﻴﻞ ﺍﳊﻆ ﻣﻦ ﺍﳉﻤﺎﻝ ﺃﻭ ﺍﻟﺬﻛﺎﺀ‪.‬‬
‫ﺃﻭ ﻳﻜﻮﻥ ﻣﺼﺎﺑﹰﺎ ﺑﻌﺎﻫﺎﺕ ﺟﺴﻤﻴﺔ ﻇﺎﻫﺮﺓ‪.‬ﺃﻭ ‪..‬ﺃﻭ ‪...‬‬
‫ﳋﻠﹾﻘﻴﺔ ﻭﺍﳋﹸﻠﻘﻴﺔ ﻻ ﺗﻌﺪ ﻣﱪﺭﺍﺕ – ﰲ ﻧﻈـﺮ ﺍﻟـﺸﺮﻉ ﻟﻜﺮﺍﻫﻴـﺔ‬
‫ﻭﻟﻜﻦ ﻛﻞ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺍ ﹶ‬
‫ﺍﻟﻮﻟﺪ‪،‬ﻭﺗﻔﻀﻴﻞ ﺇﺧﻮﺗﻪ ﻋﻠﻴﻪ‪.‬‬

‫‪ - ٧٠٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٤٢٦٧) -‬‬

‫‪ - ٧٠٣‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٤٢٦٩) -‬‬
‫‪ - ٧٠٤‬ﺷﺮﺡ ﻣﻌﺎﱐ ﺍﻵﺛﺎﺭ ‪ ( ٥٨٤٧) (٨٩ / ٤) -‬ﺻﺤﻴﺢ‬
‫‪٣٦٢‬‬
‫ﻭﻛﻢ ﻳﻜﻮﻥ ﺍﻷﺑﻮﺍﻥ ﻇﺎﳌﲔ ﻭﺟﺎﺋﺮﻳﻦ ﺣﻴﻨﻤﺎ ﻳﻨﻬﺠﺎﻥ ﻣﻊ ﺍﻟﻮﻟﺪ ﻫﺬﺍ ﺍﻟﻨﻬﺞ ﺍﻟـﺴﻴﺊ‪،‬ﻭﻳﻌﺎﻣﻼﻧﻪ‬
‫ﻫﺬﻩ ﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﻘﺎﺳﻴﺔ؟‬
‫ﻣﺎ ﺫﻧﺐ ﺍﻟﻄﻔﻞ ﺇﻥ ﻭﻟﺪ ﰲ ﺍﳊﻴﺎﺓ ﻭﻫﻮ ﺃﻧﺜﻰ؟‬
‫ﻭﻣﺎ ﺟﺮﳝﺘﻪ ﺇﻥ ﻛﺎﻥ ﺩﻣﻴﻢ ﺍﻟﻮﺟﻪ؟‬
‫ﻭﻣﺎ ﺟﺮﻳﺮﺗﻪ ﺇﻥ ﱂ ﳜﻠﻖ ﻋﻠﻰ ﺫﻛﺎﺀ ﻓﺎﺭﻁ؟‬
‫ﻭﻣﺎ ﺍﻟﺬﻱ ﺟﻨﺎﻩ ﺇﻥ ﻛﺎﻥ ﺑﻄﺒﻌﻪ ﻛﺜﲑ ﺍﳊﺮﻛﺔ ﻭﺍﻟﺘﻨﻘﻞ ﻭﺍﳌﺸﺎﻏﺒﺔ؟‬
‫ﻭﻣﺎ ﻣﺴﺆﻭﻟﻴﺘﻪ ﺇﺫﺍ ﹸﻗﺪ‪‬ﺭ ﻟﻪ – ﻭﻫﻮ ﺻﻐﲑ – ﺃﻥ ﻳﺼﺎﺏ ﺑﻌﺎﻫﺎﺕ ﺟﺴﺪﻳﺔ ﻇﺎﻫﺮﺓ؟‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﺮﺑﻮﻥ ﺣﺮﻳﺼﲔ ﻋﻠﻰ ﺳﻼﻣﺔ ﺃﺑﻨﺎﺋﻬﻢ ﻣﻦ ﺍﻟﻌﻘـﺪ ﺍﻟﻨﻔـﺴﻴﺔ‪،‬ﻭﻣﺮﻛﺒﺎﺕ ﺍﻟـﺸﻌﻮﺭ‬
‫ﺑﺎﻟﻨﻘﺺ‪،‬ﻭﺁﻓﺎﺕ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﺣﻘﺪ ﻭﺣﺴﺪ ﻭﻓﺴﺎﺩ ﻃﻮ‪‬ﻳﺔ‪..‬ﻓﻠﻴﺲ ﺃﻣﺎﻣﻬﻢ ﻣﻦ ﺳﺒﻴﻞ ﺳﻮﻯ ﺃﻥ‬
‫ﻳﻨﻔﺬﻭﺍ ﺃﻣﺮ ﺍﻟﺮﺳﻮﻝ  ﺍﻟﻘﺎﺋﻞ‪ ":‬ﺍ‪‬ﺗﻘﹸﻮﺍ ﺍﻟﱠﻠ ‪‬ﻪ ﻭ‪‬ﺍ ‪‬ﻋ ِﺪﻟﹸﻮﺍ ﻓِﻰ ﹶﺃ ‪‬ﻭ ﹶﻻ ِﺩ ﹸﻛ ‪‬ﻢ "‪،‬ﻭﺃﻥ ﻳﺮﺿﻮﺍ ﲟﺎ ﻗﺴﻤﻪ ﺍﷲ‬
‫ﳍﻢ ﻣﻦ ﻣﻌﻄﻴﺎﺕ ﺍﻟﺒﻨﲔ ﺃﻭ ﺍﻟﺒﻨﺎﺕ‪..‬ﻭﻋﻠﻴﻬﻢ ﻛﺬﻟﻚ ﺃﻥ ﻳﺴﻌﻮﺍ ﺟﻬﺪﻫﻢ ﰲ ﺇﺷﻌﺎﺭ ﺃﻭﻻﺩﻫـﻢ‬
‫ﲨﻴﻌﹰﺎ ﺭﻭﺡ ﺍﶈﺒﺔ ﻭﺍﻷﺧﻮﺓ ﻭﺍﻟﺘـﺴﺎﻣﺢ ﻭﺍﳌـﺴﺎﻭﺍﺓ‪..‬ﺣـﱴ ﻳﻨﻌﻤـﻮﺍ ﰲ ﻇـﻼﻝ ﺍﻟﻌـﺪﻝ‬
‫ﺍﻟﺸﺎﻣﻞ‪،‬ﻭﺍﻟﻨﻈﺮﺓ ﺍﻟﺮﺣﻴﻤﺔ‪،‬ﻭﺍﻟﻌﻄﻒ ﺍﻟﺼﺎﺩﻕ‪،‬ﻭﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﻌﺎﺩﻟﺔ‪..‬‬
‫‪ -٤‬ﺍﻟﻌﺎﻫﺎﺕ ﺍﳉﺴﺪﻳﺔ‪:‬‬
‫ﺃﻣﺎ ﻋﺎﻣﻞ ﺍﻟﻌﺎﻫﺎﺕ ﺍﳉﺴﺪﻳﺔ ﻓﻬﻮ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﻜﺒﲑﺓ ﰲ ﺍﳓﺮﺍﻑ ﺍﻟﻮﻟﺪ ﺍﻟﻨﻔـﺴﻲ‪،‬ﳌﺎ‬
‫ﻳﺆﻭﻝ ﰲ ﺍﻟﻐﺎﻟﺐ ﺇﱃ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻨﻘﺺ‪،‬ﻭﺍﻟﻨﻈﺮﺓ ﺍﳊﺎﻗﺪﺓ ﺇﱃ ﺍﳊﻴﺎﺓ‪..‬‬
‫ﻓﺎﻟﻮﻟﺪ ﺣﲔ ﻳﺼﺎﺏ – ﻣﻨﺬ ﺍﻟﺼﻐﺮ – ﺑﻌﺎﻫﺔ ﺟﺴﺪﻳﺔ ﻛﺎﻟﻌﻮﺭ‪،‬ﺃﻭ ﺍﻟـﺼﻤﻢ‪،‬ﺃﻭﺍﻟﻌﺘﻪ‪،‬ﺃﻭ ﺍﻟﺘﺄﺗـﺄﺓ‬
‫ﻭﻧﻘﺺ ﺍﻟﻨﻄﻖ‪..‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻠﻘﻰ ﳑﻦ ﻳﻌﻴﺸﻮﻥ ﺣﻮﻟﻪ ﻣﻦ ﺃﺏ ﻭﺃﻡ ﻭﺇﺧﻮﺓ ﻭﺃﻗﺮﺑـﺎﺀ ﻭﺟـﲑﺍﻥ‬
‫ﻭﺃﺻﺪﻗﺎﺀ ﻭﺃﻫﻞ‪..‬ﻛﻞ ﺭﻋﺎﻳﺔ ﻭﻋﻄﻒ ﻭﳏﺒـﺔ‪،‬ﻭﺃﺧﻼﻕ ﲰﺤـﺔ ﺭﺿـﻴﺔ‪،‬ﻭﺗﻌﺎﻃﻒ ﺣـﺴﻦ‬
‫ﷲ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ‪‬ﻳ‪‬ﺒﻠﹸـ ﹸﻎ ﺑِـ ِﻪ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻲ ‪:‬ﺍﻟﺮ‪‬ﺍ ِﺣﻤ‪‬ـﻮ ﹶﻥ ﻳ‪‬ـ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ‪‬ﻬ ‪‬ﻢ‬ ‫ﲨﻴﻞ‪..‬ﲢﻘﻴﻘﹰﺎ ﳊﺪﻳﺚ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫‪٧٠٥‬‬
‫ﺴﻤ‪‬ﺎ ِﺀ‪.‬‬
‫ﺽ ‪‬ﻳ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ﹸﻜ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺍﻟ ‪‬ﺮ ‪‬ﺣﻤ‪‬ﺎﻥ‪،‬ﺍ ‪‬ﺭ ‪‬ﺣﻤ‪‬ﻮﺍ ﻣﻦ ﰲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫‪٧٠٦‬‬
‫ﺴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺧﹸﻠﻘﹰﺎ‪.‬‬
‫ﲔ ِﺇﳝ‪‬ﺎﻧ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﷲ ‪،‬ﹶﻗﺎ ﹶﻝ‪:‬ﺃﹶ ﹾﻛ ‪‬ﻤ ﹸﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬

‫‪ - ٧٠٥‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪ (٢٥٨٦٤) (٣٣٨ / ٨) -‬ﺻﺤﻴﺢ‬

‫‪ - ٧٠٦‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٤٧٩) (٢٢٧ / ٢) -‬ﺻﺤﻴﺢ‬
‫‪٣٦٣‬‬
‫ﻭﻟﻜﻦ ﺣﲔ ﳜﺎﻃﺐ ﺍﳌﺼﺎﺏ ﺑﻌﺎﻫﺔ ﺍﻟﻌﻮﺭ ﻳﺎ ﺃﻋﻮﺭ‪،‬ﻭﺑﻌﺎﻫﺔ ﺍﻟﺼﻤﻢ ﻳﺎ ﺃﻃﺮﺵ‪،‬ﻭﺑﻌﺎﻫﺔ ﺍﻟﻌ‪‬ﺘﻪ ﻳـﺎ‬
‫ﺃﺟﺪ‪‬ﺏ‪،‬ﻭﺑﻌﺎﻫﺔ ﻧﻘﺺ ﺍﻟﻨﻄﻖ ﻳﺎ ﺃﺧﺮﺱ‪..‬‬
‫ﻓﻤﻦ ﺍﻟﺒﺪﻳﻬﻲ ﺃﻥ ﺗﺘﻮﻟﹼﺪ ﻟﺪﻯ ﺍﻟﻮﻟﺪ ﺍﻟﻮﺍﻋﻲ ﺍﳌﻤﻴﺰ ﻣﺮﻛﺒﺎﺕ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻨﻘﺺ ﻭﺁﻓـﺎﺕ ﺍﻟﻌ‪‬ﻘـﺪ‬
‫ﺍﻟﻨﻔﺴﻴﺔ‪..‬ﻓﻼ ﻋﺠﺐ ﺃﻥ ﻧـﺮﺍﻩ ﰲ ﺣﺎﻟـﺔ ﻳ‪‬ﺮﺛـﻰ ﳍـﺎ ﻣـﻦ ﺍﻟـﺼﺮﺍﻉ ﺍﻟﻨﻔـﺴﻲ‪،‬ﻭﺍﳊﻘﺪ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ‪،‬ﻭﺍﻟﻨﻈﺮﺓ ﺍﳌﺘﺸﺎﺋﻤﺔ ﻟﻠﺤﻴﺎﺓ‪..‬‬
‫ﳍﺬﺍ ﻭﺟﺐ ﻋﻠﻰ ﺍﳌﺮﺑﲔ ﺃﻥ ﻳﻌﺎﳉﻮﺍ ﻣﺸﻜﻠﺔ ﻋﺎﻫﺎﺕ ﺃﺑﻨﺎﺋﻬﻢ ﺑﺎﻷﺳـﻠﻮﺏ ﺍﳊﻜﻴﻢ‪،‬ﻭﺍﻟﺘﺮﺑﻴـﺔ‬
‫ﺍﻟﺼﺎﳊﺔ‪،‬ﻭﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﺮﺣﻴﻤﺔ‪،‬ﻭﺍﳌﺮﺍﻗﺒﺔ ﺍﻟﺘﺎﻣﺔ‪..‬ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻥ ﻗﻴﻤﺔ ﺍﻹﻧﺴﺎﻥ ﰲ ﺩﻳﻨﻪ ﻭﺃﺧﻼﻗﻪ ﻻ‬
‫ﰲ ﺷﻜﻠﻪ ﻭﻣﻈﻬﺮﻩ‪..‬‬
‫ﻓﺄﻭﻝ ﺧﻄﻮﺍﺕ ﻫﺬﻩ ﺍﳌﻌﺎﳉﺔ ﺃﻥ ﻳﻨﻈﺮﻭﺍ ﺇﻟﻴﻬﻢ ﻧﻈﺮﺓ ﺣﺐ ﻭﺭﲪﺔ‪،‬ﻭﺃﻥ ﳜـﺼﻮﻫﻢ ﺑﺎﻟﻌﻨﺎﻳـﺔ‬
‫ﻭﺍﻟﺮﻋﺎﻳﺔ‪،‬ﻭﺃﻥ ﻳﺸﻌﺮﻭﻫﻢ ﺃ‪‬ـﻢ ﻣﺘﻤﻴـﺰﻭﻥ ﻋـﻦ ﻏﲑﻫـﻢ ﺑﺎﻟـﺬﻛﺎﺀ ﻭﺍﳌﻮﺍﻫـﺐ‪،‬ﻭﺍﻟﻌﻠﻢ‬
‫ﻭﺍﳋﱪﺓ‪،‬ﻭﺍﻟﻨﺸﺎﻁ ﻭﺍﳊﻴﻮﻳﺔ‪..‬ﻓﻬﺬﻩ ﺍﻟﻨﻈﺮﺓ ﺇﻟﻴﻬﻢ‪،‬ﻭﺍﻹﺷﻌﺎﺭ ﳍﻢ ﻳﺰﻳﻞ ﰲ ﻧﻔﻮﺳﻬﻢ ﺁﻓﺔ ﺍﻟـﺸﻌﻮﺭ‬
‫ﺑﺎﻟﻨﻘﺺ‪،‬ﺑﻞ ﻳﻨﺪﻓﻌﻮﻥ ﺑﻜﻠﻴﺘﻬﻢ – ﺑﻜﻞ ﺛﻘﺔ ﻭﺍﻃﻤﺌﻨﺎﻥ – ﳓﻮ ﺍﻟﻌﻤﻞ ﺍﻟﺒﻨ‪‬ﺎﺀ‪،‬ﻭﺍﻹﻧﺘﺎﺝ ﺍﳌﺜﻤﺮ‪.‬‬
‫ﻭﺛﺎﱐ ﺧﻄﻮﺍﺕ ﻫﺬﻩ ﺍﳌﻌﺎﳉﺔ ﺃﻥ ﻳﻘﻮﻡ ﺍﳌﺮﺑﻮﻥ ﺑﻮﺍﺟﺐ ﺍﻟﻨﺼﺢ ﻭﺍﻟﺘﺤﺬﻳﺮ ﻟﻜﻞ ﻣﻦ ﻛﺎﻥ ﺣﻮﻝ‬
‫ﺍﳌﺼﺎﺏ ﻣﻦ ﺧﻠﻄﺎﺀ ﺳﻮﺍﺀ ﺃﻛﺎﻧﻮﺍ ﺃﻗـﺎﺭﺏ ﺃﻡ ﺃﺑﺎﻋـﺪ‪،‬ﺣﻴﺚ ﳛـﺬﺭﻭ‪‬ﻢ ﻣﻐﺒـﺔ ﺍﻟـﺘﺤﻘﲑ‬
‫ﻭﺍﻹﻫﺎﻧﺔ‪،‬ﻭﻧﺘﺎﺋﺞ ﺍﻻﺳﺘﻬﺰﺍﺀ ﻭﺍﻟﺴﺨﺮﻳﺔ‪،‬ﻭﻣﺎ ﺗﺘﺮﻛﻪ ﻣﻦ ﺃﺛﺮ ﺳﻲﺀ ﰲ ﻧﻔﻮﺳﻬﻢ‪،‬ﻭﻣﺎ ﲢﺪﺛﻪ ﻣـﻦ‬
‫ﻣﻀﺎﻋﻔﺎﺕ ﺃﻟﻴﻤﺔ ﰲ ﺃﻋﻤﺎﻕ ﺃﺣﺎﺳﻴﺴﻬﻢ ﻭﻣﺸﺎﻋﺮﻫﻢ‪..‬‬
‫ﻭﻋﻠﻰ ﺍﳌﺮﺑﲔ ﺣﲔ ﻳﻮﺟﻬﻮﻥ ﻭﻳﻨﺼﺤﻮﻥ‪،‬ﺃﻥ ﻳﺒﻴﻨﻮﺍ ﻟﻜﻞ ﻣﻦ ﳚﺘﻤﻊ ﺑﺎﳌﺼﺎﺏ ﻣﻨـﻬﺞ ﺍﳌـﺮﰊ‬
‫ﺍﻷﻭﻝ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ﰲ ﺩﻋﻮﺗﻪ ﺍﻟﻜﱪﻯ ﺇﱃ ﻭﺣﺪﺓ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻣﺘﻴﻨﺔ ﻣﺘﺮﺍﺻﺔ ﺗﻘﻮﻡ ﺩﻋﺎﺋﻤﻬﺎ‬
‫ﻋﻠﻰ ﺍﻟﺼﻔﺎﺀ ﻭﺍﶈﺒﺔ‪،‬ﻭﺗﺘﺮﻛﺰ ﺃﺳﺴﻬﺎ ﻋﻠﻰ ﺍﻟﺘﻮﻗﲑ ﻭﺍﻻﺣﺘﺮﺍﻡ‪..‬‬
‫ﻭﻫﺬﻩ ﺃﺳﺲ ﻣﻨﻬﺠﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﲢﺬﻳﺮﺍﺗﻪ ﻣـﻦ ﻛـﻞ ﻣـﺎ ﳝـﺲ ﺍﻟﻜﺮﺍﻣـﺔ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ‪،‬ﻭﳛﻄﻢ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﺴﻠﻤﺔ‪،‬ﻭﳝﺰﻕ ﺍﻟﻮﺣﺪﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﺘﺮﺍﺻﺔ‪..‬‬
‫ﻓﻤﻦ ﲢﺬﻳﺮﺍﺗﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣﻦ ﺁﻓﺎﺕ ﺍﻟﻠﺴﺎﻥ ﻗﻮﻟﻪ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻋ‪‬ـ ‪‬ﻦ ﹶﺃﺑِـﻰ‬
‫ﺿﻮ‪‬ﺍ ِﻥ ﺍﻟﱠﻠ ِﻪ ﹶﻻ ‪‬ﻳ ﹾﻠﻘِـﻰ ﹶﻟﻬ‪‬ـﺎ‬
‫‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -  -‬ﻗﹶﺎ ﹶﻝ » ِﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﹶﻟ‪‬ﻴ‪‬ﺘ ﹶﻜﱠﻠ ‪‬ﻢ ﺑِﺎﹾﻟ ﹶﻜِﻠ ‪‬ﻤ ِﺔ ﻣِ ‪‬ﻦ ِﺭ ‪‬‬

‫‪٣٦٤‬‬
‫ﻂ ﺍﻟﱠﻠ ِﻪ ﹶﻻ ‪‬ﻳ ﹾﻠﻘِﻰ ﹶﻟ ‪‬ﻬﺎ ﺑ‪‬ﺎ ﹰﻻ ‪‬ﻳ ‪‬ﻬﻮِﻯ‬
‫ﺨِ‬‫ﺕ‪ ،‬ﻭِﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﹶﻟ‪‬ﻴ‪‬ﺘ ﹶﻜﱠﻠ ‪‬ﻢ ﺑِﺎﹾﻟﻜﹶِﻠ ‪‬ﻤ ِﺔ ِﻣ ‪‬ﻦ ‪‬ﺳ ‪‬‬
‫ﺑ‪‬ﺎ ﹰﻻ‪،‬ﻳ ‪‬ﺮﹶﻓ ‪‬ﻊ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑﻬ‪‬ﺎ ‪‬ﺩ ‪‬ﺭﺟ‪‬ﺎ ٍ‬
‫ِﺑﻬ‪‬ﺎ ﻓِﻰ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ «‪. . ٧٠٧‬‬
‫ﷲ‬
‫ﻚ‪،‬ﹶﻓ‪‬ﻴ ‪‬ﺮ ‪‬ﺣﻤ‪‬ـ ‪‬ﻪ ﺍ ُ‬
‫ﺸﻤ‪‬ﺎ‪‬ﺗ ﹶﺔ َﻷﺧِﻴ ‪‬‬
‫ﷲ ‪ :‬ﹶﻻ ‪‬ﺗ ﹾﻈﻬِـ ِﺮ ﺍﻟـ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﻭ‪‬ﺍِﺛﹶﻠ ﹶﺔ ‪‬ﺑ ِﻦ ﺍ َﻷ ‪‬ﺳ ﹶﻘ ِﻊ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﻚ‪.٧٠٨.‬‬ ‫‪‬ﻭ‪‬ﻳ‪‬ﺒ‪‬ﺘﻠِﻴ ‪‬‬
‫ﺴ ‪‬ﺪ ٍﺩ ‪‬ﺗ ‪‬ﻌﻨِـﻰ‬ ‫ﺻ ِﻔ‪‬ﻴ ﹶﺔ ﹶﻛﺬﹶﺍ ‪‬ﻭ ﹶﻛﺬﹶﺍ ﻗﹶﺎ ﹶﻝ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻣ ‪‬‬‫ﻚ ِﻣ ‪‬ﻦ ‪‬‬ ‫ﺴ‪‬ﺒ ‪‬‬‫ﺖ ﻟِﻠ‪‬ﻨِﺒ ‪‬ﻰ ‪ --‬ﺣ ‪‬‬ ‫ﺖ ﹸﻗ ﹾﻠ ‪‬‬‫ﺸ ﹶﺔ ﻗﹶﺎﹶﻟ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﺖ ﹶﻟ ‪‬ﻪ ِﺇ‪‬ﻧﺴ‪‬ﺎﻧ‪‬ﺎ‬
‫ﺖ ‪‬ﻭ ‪‬ﺣ ﹶﻜ‪‬ﻴ ‪‬‬ ‫ﺤ ِﺮ ﹶﻟ ‪‬ﻤ ‪‬ﺰ ‪‬ﺟ‪‬ﺘ ‪‬ﻪ «‪.‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺖ ِﺑﻤ‪‬ﺎ ِﺀ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺖ ﹶﻛِﻠ ‪‬ﻤ ﹰﺔ ﹶﻟ ‪‬ﻮ ‪‬ﻣ ِﺰ ‪‬ﺟ ‪‬‬
‫ﺼ ‪‬ﲑ ﹰﺓ‪.‬ﹶﻓﻘﹶﺎ ﹶﻝ » ﹶﻟ ﹶﻘ ‪‬ﺪ ﹸﻗ ﹾﻠ ِ‬
‫ﹶﻗ ِ‬
‫‪٧٠٩‬‬
‫ﺖ ِﺇ‪‬ﻧﺴ‪‬ﺎﻧ‪‬ﺎ ‪‬ﻭﹶﺃ ﱠﻥ ﻟِﻰ ﹶﻛﺬﹶﺍ ‪‬ﻭ ﹶﻛﺬﹶﺍ «‪.‬‬ ‫ﺐ ﹶﺃﻧ‪‬ﻰ ‪‬ﺣ ﹶﻜ‪‬ﻴ ‪‬‬ ‫ﹶﻓﻘﹶﺎ ﹶﻝ » ﻣ‪‬ﺎ ﹸﺃ ِﺣ ‪‬‬
‫ﺨ ‪‬ﺮ ﻗﹶﻮ ‪‬ﻡ‬‫ﺴ‪‬‬ ‫ﻭﺗﻨﺪﺭﺝ ﻫﺬﻩ ﺍﻟﺘﺤﺬﻳﺮﺍﺕ ﻛﻠﻬﺎ ﲢﺖ ﻗﻮﻟﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪}:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﻣ‪‬ﻦ ﹶﻗ ‪‬ﻮ ٍﻡ ‪‬ﻋﺴ‪‬ﻰ ﺃﹶﻥ ‪‬ﻳﻜﹸﻮﻧ‪‬ﻮﺍ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ ‪‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ِﻧﺴ‪‬ﺎﺀ ﻣ‪‬ﻦ ‪‬ﻧﺴ‪‬ﺎﺀ ‪‬ﻋﺴ‪‬ﻰ ﺃﹶﻥ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ ﻣ‪‬ـ‪‬ﻨ ‪‬ﻬ ‪‬ﻦ ‪‬ﻭﻟﹶـﺎ‬
‫ﻚ‬
‫ﺐ ﹶﻓﹸﺄ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫ﻕ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟِﺈﳝ‪‬ﺎ ِﻥ ‪‬ﻭﻣ‪‬ﻦ ﱠﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﺲ ﺍ ِﻻ ‪‬ﺳ ‪‬ﻢ ﺍﹾﻟ ﹸﻔﺴ‪‬ﻮ ‪‬‬
‫ﺏ ِﺑﹾﺌ ‪‬‬
‫ﺴ ﹸﻜ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ‪‬ﺗﻨ‪‬ﺎ‪‬ﺑﺰ‪‬ﻭﺍ ﺑِﺎﹾﻟﹶﺄﹾﻟﻘﹶﺎ ِ‬
‫‪‬ﺗ ﹾﻠﻤِﺰ‪‬ﻭﺍ ﺃﹶﻧ ﹸﻔ ‪‬‬
‫‪‬ﻫ ‪‬ﻢ ﺍﻟﻈﱠﺎِﻟﻤ‪‬ﻮ ﹶﻥ{ )‪ (١١‬ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ‬
‫ﺼﻐ‪‬ﺎ ِﺭ‬
‫ﲔ‪،‬ﻭ‪‬ﺍﻻﺳـﺘ‪‬ﻬﺰﺍ ِﺀ ِﺑ ِﻬ ‪‬ﻢ‪،‬ﻭ‪‬ﺍﺳ‪‬ﺘـ ‪‬‬ ‫ﲔ ﻋ ِﻦ ﺍﻟﺴ‪‬ﺨﺮِﻳ ِﺔ ِﻣ ‪‬ﻦ ِﺇﺧ‪‬ﻮﺍِﻧﻬِﻢ ﺍ ﹸﳌ ‪‬ﺆﻣِﻨ ‪‬‬ ‫ﷲ ‪‬ﺗﻌ‪‬ﺎﱃ ﺍ ﹸﳌﺆ‪‬ﻣﻨ ‪‬‬ ‫‪‬ﻳ‪‬ﻨﻬ‪‬ﻰ ﺍ ُ‬
‫ﷲ ِﻣ ‪‬ﻦ ﺍﻟﺴ‪‬ﺎ ِﺧ ِﺮ ﻣِﻨ ‪‬ﻪ‪،‬ﻭ‪‬ﺍﳌﹸﺤﺘﻘِﺮ ﻟـ ‪‬ﻪ‪،‬ﹶﻓ‪‬ﻴﻈﹾﻠ ‪‬ﻢ ‪‬ﻧﻔﹾـﺴ‪‬ﻪ‬ ‫ﺴﺘ‪‬ﻬﺰ‪‬ﺃ ﺑ ِﻪ ﺃ ﹾﻛ ‪‬ﺮ ‪‬ﻡ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍ ِ‬
‫ﺷﹶﺄِﻧﻬِﻢ‪،‬ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﺍ ﹸﳌ ‪‬‬
‫ﺨ ‪‬ﺮ ﹶﻥ ﻣِـ ‪‬ﻦ ﺃﺧ‪‬ـﻮﺍِﺗ ِﻬ ‪‬ﻦ‬ ‫ﺴ‪‬‬ ‫ﺕ ﻋ‪ ‬ﻦ ﺃ ﹾﻥ ﻳ‪‬ـ ‪‬‬
‫ﷲ ‪ .‬ﹶﻛﻤ‪‬ﺎ ﻧ‪‬ﻬﻰ ‪‬ﺗﻌ‪‬ﺎﱃ ﺍﻟﻨ‪‬ﺴﺎ َﺀ ﺍ ﹸﳌ ‪‬ﺆ ِﻣﻨ‪‬ﺎ ِ‬ ‫ِﺑ‪‬ﺘﺤ‪‬ﻘ ِﲑ ‪‬ﻣ ‪‬ﻦ ‪‬ﻭﱠﻗ ‪‬ﺮ ‪‬ﻩ ﺍ ُ‬
‫ﲔ‬
‫ﷲ ﺍﳌﹸـ ‪‬ﺆﻣِﻨ ‪‬‬
‫ﷲ ِﻣ ‪‬ﻦ ﺍﻟﺴ‪‬ﺎﺧِﺮ ِﺓ ِﻣﻨ‪‬ﻬﺎ ‪.‬ﻛﹶﻤﺎ ﺃ ‪‬ﻣ ‪‬ﺮ ﺍ ُ‬ ‫ﺴﺘ‪‬ﻬﺰﺃ ﺑِﻬﺎ ﺃﻛ ‪‬ﺮ ‪‬ﻡ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍ ِ‬ ‫ﺕ‪،‬ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﺗﻜﹸﻮ ﹸﻥ ﺍ ﹸﳌ ‪‬‬ ‫ﺍ ﹸﳌ ‪‬ﺆ ِﻣﻨ‪‬ﺎ ِ‬
‫ﺾ‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ‪‬ﺑﻌ‪‬ﻀﹰﺎ‪،‬ﻭ‪‬ﺑﺄ ﹾﻥ ﻻ ‪‬ﻳ ﹾﻄ ‪‬ﻌ ‪‬ﻦ ‪‬ﺑﻌ‪‬ـﻀ ‪‬ﻬ ‪‬ﻢ ﰲ ‪‬ﺑﻌ‪‬ـ ٍ‬ ‫ﺐ ‪‬ﺑ ‪‬ﻌ ‪‬‬‫ﻀﻬ‪‬ﻢ ‪‬ﺑﻌ‪‬ﻀﹰﺎ‪،‬ﻭ‪‬ﺑﺄ ﹾﻥ ﹶﻻ ‪‬ﻳﻌِﻴ ‪‬‬ ‫ﺏ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺑﺄ ﱠﻻ ‪‬ﻳ ‪‬ﻐﺘ‪‬ﺎ ‪‬‬
‫ﲔ‬‫ﺴﻠِﻤ ‪‬‬
‫ﺴ ِﻪ‪،‬ﻷ ﱠﻥ ﺍﳌﹸـ ‪‬‬‫ﺴ ‪‬ﻪ‪ ،‬ﻭ ﹶﻃﻌ‪‬ﻨ ‪‬ﻪ ﺃﺧ‪‬ﺎﻩ ﹶﻛ ﹶﻄ ‪‬ﻌِﻨ ِﻪ ﰲ ‪‬ﻧ ﹾﻔ ِ‬
‫‪.‬ﻭ‪‬ﺍ ‪‬ﻋ‪‬ﺘ‪‬ﺒ ‪‬ﺮ ‪‬ﺗﻌ‪‬ﺎﱃ ﹶﻟ ‪‬ﻤ ‪‬ﺰ ﺍﻹِﻧﺴ‪‬ﺎ ِﻥ ﺃﺧ‪‬ﺎ ‪‬ﻩ ﻛﹶﻠ ‪‬ﻤ ِﺰ ِﻩ ‪‬ﻧ ﹾﻔ ‪‬‬
‫ﺴ ِﺪ ﺑﺎﻟﺴ‪‬ﻬ ِﺮ ﻭ‪‬ﺍﳊﻤﻰ ‪.‬ﻛﹶﻤﺎ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ‬ ‫ﳉ‪‬‬‫ﻀ ‪‬ﻮ ‪‬ﺗﺪ‪‬ﺍﻋﻰ ﹶﻟ ‪‬ﻪ ﺳ‪‬ﺎِﺋ ‪‬ﺮ ﺍ ﹶ‬ ‫ﺴ ‪‬ﺪ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ِﺇ ِﻥ ﺍﺷ‪‬ﺘﻜﹶﻰ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻋ ‪‬‬ ‫ِﺟ ‪‬‬
‫ﺐ ‪‬ﻳﺴ‪‬ﻮ ‪‬ﺅ ‪‬ﻩ ﺃﻭ ‪‬ﻳ ﹾﻜ ‪‬ﺮﻫ‪‬ـ ‪‬ﻪ‪،‬ﻛﹶﺄ ﹾﻥ‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ‪‬ﺑﻌ‪‬ﻀﹰﺎ ِﺑﹶﻠ ﹶﻘ ِ‬
‫ﲔ ﺑﺄ ﹾﻥ ﹶﻻ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫ﷲ  ‪.‬ﻭﺃﻣ ‪‬ﺮ ﺍﷲ ‪‬ﺗﻌ‪‬ﺎﱃ ﺍ ﹸﳌ ‪‬ﺆﻣِﻨ ‪‬‬ ‫ﺍِ‬
‫ﷲ ﺃﻭ ﻳ‪‬ﺎ ‪‬ﻣﻨ‪‬ﺎِﻓ ‪‬ﻖ ‪...‬‬ ‫ﺴِﻠ ِﻢ‪:‬ﻳﺎ ﻓﹶﺎ ِﺟ ‪‬ﺮ‪،‬ﺃ ‪‬ﻭ ﻳ‪‬ﺎ ﻏﹶﺎ ِﺩ ‪‬ﺭ ﺃﻭ ﻳ‪‬ﺎ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭ ﺍ ِ‬
‫ﺴِﻠ ‪‬ﻢ ﻷﺧِﻴ ِﻪ ﺍ ﹸﳌ ‪‬‬
‫‪‬ﻳﻘﹸﻮ ﹶﻝ ‪‬ﻣ ‪‬‬

‫‪ - ٧٠٧‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ٦٤٧٨) -‬‬

‫‪ - ٧٠٨‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٢٦٩٤) -‬ﺣﺴﻦ‬
‫‪ - ٧٠٩‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ -‬ﺍﳌﻜﱰ ‪ ( ٤٨٧٧) -‬ﺻﺤﻴﺢ‬
‫‪٣٦٥‬‬
‫ﻕ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﺩﺧ‪‬ﻮﻟِﻬ ‪‬ﻢ ﰲ ﺍﻹﳝ‪‬ﺎ ِﻥ ‪ .‬ﻭﻣ‪‬ﻦ‬
‫ﲔ ﺃ ﹾﻥ ﻳ‪‬ﺬ ﹶﻛﺮ‪‬ﻭﺍ ﺑﺎﻟ ﹸﻔﺴ‪‬ﻮ ِ‬
‫ﺲ ﺍﻻ ‪‬ﺳ ‪‬ﻢ ﻟ ﹾﻠ ‪‬ﻤ ‪‬ﺆﻣِﻨ ‪‬‬
‫ﺼ ﹶﻔ ﹸﺔ‪ ،‬ﻭِﺑﹾﺌ ‪‬‬
‫ﺖ ﺍﻟ ‪‬‬
‫ﺴ ِ‬
‫‪‬ﻭِﺑﹾﺌ ‪‬‬
‫ﺨ ِﺮ‪‬ﻳِﺘ ِﻪ‬
‫ﺐ ِﻣ ‪‬ﻦ ﹶﻟﻤ‪‬ﺰ ِﻩ ﺇ ‪‬ﺧ ‪‬ﻮﺗ‪‬ـ ‪‬ﻪ‪ ،‬ﻭ ِﻣ ‪‬ﻦ ﺳ‪‬ـ ‪‬‬
‫ﺐ ‪‬ﻳ ﹾﻜ ‪‬ﺮ ‪‬ﻫ ‪‬ﻪ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﺐ ِﻣ ‪‬ﻦ ‪‬ﻧﺒ‪‬ﺰ ِﻩ ﺃﺧ‪‬ﺎ ‪‬ﻩ ﺍﳌﹸﺆ ِﻣ ‪‬ﻦ ِﺑﹶﻠ ﹶﻘ ِ‬
‫ﱂ ‪‬ﻳ‪‬ﺘ ‪‬‬
‫‪٧١٠‬‬
‫ﺼﻴ‪‬ﺎِﻧﻬِﻢ ﺇﻳ‪‬ﺎ ‪‬ﻩ ‪.‬‬
‫ﷲ ِﺑ ِﻌ ‪‬‬
‫ﺏﺍ ِ‬
‫ﺴﺒ‪‬ﻮﻫﺎ ِﻋﻘﹶﺎ ‪‬‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﻟﻈﱠﺎﻟِﻤﻮ ﹶﻥ ﺍﻟﺬِﻳ ‪‬ﻦ ﹶﻇﹶﻠﻤ‪‬ﻮﺍ ﺃﻧ ﹸﻔﺴ‪‬ﻬﻢ ﻓﹶﺄ ﹾﻛ ‪‬‬ ‫ِﻣ‪‬ﻨﻬ‪‬ﻢ‪..‬ﻓﺄﻭﻟِﺌ ‪‬‬
‫ﻭﺛﺎﻟﺚ ﺧﻄﻮﺍﺕ ﻫﺬﻩ ﺍﳌﻌﺎﳉﺔ ﺃﻥ ﻳﻬﻴﺊ ﺍﳌﺮﺑﻮﻥ ﻷﻭﻻﺩﻫﻢ ﺍﳌﺼﺎﺑﲔ ﺭ‪‬ﻓﻘﹶﺔ ﻣـﻦ ﺍﻷﺻـﺤﺎﺏ‬
‫ﺣﺴﻨﺔ ﺁﺩﺍ‪‬ﻢ‪،‬ﻣﺮﺿﻴﺔ ﻋﺎﺩﺍ‪‬ﻢ‪..‬ﺣﻴﺚ ﳚﺘﻤﻌﻮﻥ ‪‬ﻢ‪،‬ﻭﻳﻠﻌﺒﻮﻥ ﻣﻌﻬﻢ‪،‬ﻭﻳﺘﺒﺎﺩﻟﻮﻥ ﺃﺣﺎﺩﻳﺚ ﺍﶈﺒﺔ‬
‫ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪..‬ﻟﻴﺸﻌﺮﻭﺍ ﰲ ﺃﻋﻤﺎﻕ ﻭﺟﺪﺍ‪‬ﻢ ﳏﺒﺔ ﻟﻠﻨـﺎﺱ ﳍﻢ‪،‬ﻭﺍﻫﺘﻤـﺎﻣﻬﻢ ‪‬ـﻢ ﻭﻋﻄﻔﻬـﻢ‬
‫ﻭﻋﻠﻴﻬﻢ‪.‬ﻳﻘﻮﻝ ﺍﺑﻦ ﺳﻴﻨﺎ – ﰲ ﻋﺮﺽ ﺗﻨﻤﻴﺔ ﺷﺨﺼﻴﺔ ﺍﻟﻄﻔﻞ‪،‬ﻭﺇﺷﺒﺎﻉ ﻏﺮﻳﺰﺓ ﺣﺐ ﺍﻻﺟﺘﻤـﺎﻉ‬
‫ﺻ‪‬ﺒﻴ‪‬ﺔ ﺣﺴﻨﺔ ﺁﺩﺍ‪‬ﻢ‪،‬ﻣﺮﺿﻴﺔ ﻋﺎﺩﺍ‪‬ﻢ ﻷﻥ ﺍﻟﺼﱯ‬
‫ﰲ ﻧﻔﺴﻪ ‪": -‬ﺃﻥ ﻳﻜﻮﻥ ﻣﻊ ﺍﻟﺼﱯ ﰲ ﻣﻜﺘﺒﻪ ِ‬
‫ﻋﻦ ﺍﻟﺼﱯ ﺃﻟﻘﻦ‪،‬ﻭﻫﻮ ﻋﻨﻪ ﺁﺧﺬ‪،‬ﻭﺑﻪ ﺃﻧﺲ"‪.‬‬
‫ﻭﺍﻟﺬﻱ ﳔﻠﺺ ﺇﻟﻴﻪ ﺑﻌﺪﻣﺎ ﺗﻘﺪﻡ ﺃﻥ ﺍﳌﺮﰊ ﻻ ﻳﻌﺪﻡ ﻭﺳﻴﻠﺔ ﰲ ﻣﻌﺎﳉﺔ ﻣﺸﻜﻠﺔ ﺍﻟﻌﺎﻫﺔ ﺍﳉﺴﺪﻳﺔ ﰲ‬
‫ﻭﻟﺪﻩ ﺍﳌﺼﺎﺏ ﺳﻮﺍﺀ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻨﻈﺮﺓ ﺍﳊﺐ ﻭﺍﻟﺮﲪﺔ‪،‬ﺃﻭ ﲣﺼﻴﺼﻪ ﺑﺎﻟﻌﻨﺎﻳﺔ ﻭﺍﻟﺮﻋﺎﻳﺔ‪،‬ﺃﻭ ﲢـﺬﻳﺮ‬
‫ﺍﻟﺒﻴﺌﺔ ﺍﻟﱵ ﻳﻌﻴﺶ ﻓﻴﻬﺎ ﻣﻦ ﺍﳍﺰﺀ ﻭﺍﻟﺘﺤﻘﲑ ﻭﺍﻹﻫﺎﻧﺔ‪،‬ﺃﻭ ﺇﻋﺪﺍﺩ ﺍﻟﺮﻓﻘﺔ ﺍﻟـﺼﺎﳊﺔ ﺍﻟـﱵ ﳚﺘﻤـﻊ‬
‫‪‬ﺎ‪،‬ﻭﻳﻠﺘﻘﻲ ﻣﻌﻬﺎ‪..‬ﻭ‪‬ﺬﺍ ﻳﻜﻮﻥ ﻗﺪ ﺃﺯﺍﻝ ﻣﻦ ﻧﻔﺴﻪ ﻋﻘﺪﺓ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻨﻘﺺ‪،‬ﻭﻫﻴ‪‬ـﺄﻩ ﻟﻴﻜـﻮﻥ‬
‫ﻋﻀﻮﹰﺍ ﻧﺎﻓﻌﹰﺎ ﰲ ﺍ‪‬ﺘﻤﻊ‪،‬ﻳﺒﲏ ﺑﺴﺎﻋﺪﻳﻪ ﺻﺮﺡ ﺍﳊﻀﺎﺭﺓ‪،‬ﻭﻳﺸﻴﺪ ﺑﻌﺰﻣﻪ ﳎﺪ ﺃﻣﺘـﻪ ﻭﻣـﺴﺘﻘﺒﻞ‬
‫ﺑﻼﺩﻩ‪..‬‬
‫‪ -٥‬ﺍﻟ‪‬ﻴﺘ‪‬ﻢ‪:‬‬
‫ﺃﻣﺎ ﻋﺎﻣﻞ ﺍﻟﻴﺘﻢ ﻓﻬﻮ ﻋﺎﻣﻞ ﺧﻄﲑ ﰲ ﺍﳓﺮﺍﻑ ﺍﻟﻮﻟﺪ ﺍﻟﻨﻔﺴﻲ‪،‬ﻭﻻﺳﻴﻤﺎ ﺇﺫﺍ ﻭ‪‬ﺟﺪ ﺍﻟﻴﺘﻴﻢ ﰲ ﺑﻴﺌﺔ ﻻ‬
‫ﺗﺮﻋﺎﻩ‪،‬ﻭﻻ ﺗﻜﻔﻜﻒ ﺃﺣﺰﺍﻧﻪ‪،‬ﻭﻻ ﺗﻨﻈﺮ ﺇﻟﻴﻪ ﺑﻌﲔ ﺍﻟﻌﻄﻒ ﻭﺍﻟﺮﲪﺔ ﻭﺍﶈﺒﺔ‪..‬‬
‫ﻭﺍﻹﺳﻼﻡ ﺍﻫﺘﻢ ﺑﺸﺄﻥ ﺍﻟﻴﺘﻴﻢ ﺍﻻﻫﺘﻤﺎﻡ ﺍﻟﺒﺎﻟﻎ ﻣﻦ ﻧﺎﺣﻴﺔ ﺗﺮﺑﻴﺘﻪ ﻭﻣﻌﺎﻣﻠﺘﻪ‪،‬ﻭﺿﻤﺎﻥ ﻣﻌﻴﺸﺘﻪ‪..‬ﺣﱴ‬
‫ﻳﻨﺸﺄ ﻋﻀﻮﹰﺍ ﻧﺎﻓﻌﹰﺎ ﰲ ﺍ‪‬ﺘﻤﻊ‪،‬ﻳﻨﻬﺾ ﺑﻮﺍﺟﺒﺎﺗﻪ‪،‬ﻭﻳﻘﻮﻡ ﲟﺴﺆﻭﻟﻴﺎﺗﻪ‪،‬ﻭﻳﺆﺩﻱ ﻣﺎﻟﻪ ﻭﻣﺎ ﻋﻠﻴﻪ ﻋﻠـﻰ‬
‫ﺃﺣﺴﻦ ﻭﺟﻪ ﻭﺃﻧﺒﻞ ﻣﻌﲎ‪..‬‬

‫‪ - ٧١٠‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٤٥٠٢ / ١) -‬‬

‫‪٣٦٦‬‬
‫ﻓﻤﻦ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺸﺄﻥ ﺍﻟﻴﺘﻴﻢ ﺃﻣ‪‬ﺮﻩ ﺑﻌﺪﻡ ﻗﻬﺮﻩ‪،‬ﻭﺍﳊﻂ ﻣﻦ ﺷﺄﻧﻪ ﻭﻛﺮﺍﻣﺘﻪ‪}..‬ﹶﻓﹶﺄﻣ‪‬ـﺎ‬
‫ﺍﹾﻟ‪‬ﻴﺘِﻴ ‪‬ﻢ ﹶﻓﻠﹶﺎ ‪‬ﺗ ﹾﻘ ‪‬ﻬ ‪‬ﺮ { )‪ (٩‬ﺳﻮﺭﺓ ﺍﻟﻀﺤﻰ‪.‬‬
‫ﺴ ‪‬ﻪ‬
‫ﺏ ‪‬ﻧﻔﹾـ ‪‬‬
‫ﺏ‪ ،‬ﻭﻫ‪‬ـ ﱠﺬ ‪‬‬
‫ﺴ‪‬ﺘ ِﺬﱠﻟ ‪‬ﻪ‪،‬ﺑ ِﻞ ﺍ ‪‬ﺭﹶﻓ ‪‬ﻊ ِﻣ ‪‬ﻦ ‪‬ﺷ ﹾﺄِﻧ ِﻪ ﺑﺎ َﻷ ‪‬ﺩ ِ‬
‫ﻚ ﹶﺃ ﹾﻥ ﹶﻻ ‪‬ﺗ ﹾﻘ ‪‬ﻬ ‪‬ﺮ ﺍﻟ‪‬ﻴﺘِﻴ ‪‬ﻢ ‪‬ﻭ‪‬ﺗ ‪‬‬
‫ﻚ ﻛﹶﺎ ﹶﻥ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬‫ِﻟ ﹶﺬِﻟ ‪‬‬
‫ﻕ ‪‬ﻣﺮ‪‬ﺍ ‪‬ﺭ ﹶﺓ ﺍﻟ‪‬ﻴ‪‬ﺘ ِﻢ ﻭ‪‬ﺍﻟـﻀ‪‬ﻴ ِﻖ ﻓِـﻲ‬
‫ﻚ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺫﹶﺍ ‪‬‬ ‫ﻕ ِﻟ‪‬ﻴﻜﹸﻮ ﹶﻥ ‪‬ﻋﻀ‪‬ﻮﹰﺍ ﻧ‪‬ﺎﻓِﻌﹰﺎ ﻓِﻲ ‪‬ﺟﻤ‪‬ﺎ ‪‬ﻋِﺘ ‪‬‬ ‫ﻼِ‬
‫ِﺑ ‪‬ﻤﻜﹶﺎ ِﺭ ِﻡ ﺍ َﻷ ‪‬ﺧ ﹶ‬
‫‪٧١١‬‬
‫ﺸ ِﻌ ‪‬ﺮﻫ‪‬ﺎ ﻓِﻲ ﹶﻏ‪‬ﻴ ِﺮ ِﻩ‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﺴ ِﻪ‪ ،‬ﹶﻓﻤ‪‬ﺎ ﹶﺃ ‪‬ﺟ ‪‬ﺪ ‪‬ﺭ ‪‬ﻩ ِﺑﹶﺄ ﹾﻥ ‪‬ﻳ ‪‬‬
‫‪‬ﻧ ﹾﻔ ِ‬
‫ﻉ ﺍﹾﻟ‪‬ﻴﺘِـﻴ ‪‬ﻢ )‪{ (٢‬‬
‫ﻚ ﺍﻟﱠـﺬِﻱ ﻳ‪‬ـ ‪‬ﺪ ‪‬‬ ‫ﺏ ﺑِﺎﻟﺪ‪‬ﻳ ِﻦ )‪ (١‬ﻓﹶـ ﹶﺬِﻟ ‪‬‬ ‫ﺖ ﺍﱠﻟﺬِﻱ ‪‬ﻳ ﹶﻜ ﱢﺬ ‪‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪ }:‬ﹶﺃ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﺍﳌﺎﻋﻮﻥ‪.٢-٠١:‬‬
‫ﺚ ﻭ‪‬ﺍﻟ‪‬ﻨﺸ‪‬ﻮﺭِ؟‬
‫ﻚ ﺍﻟﺬِﻱ ‪‬ﻳ ﹾﻜ ﹸﻔ ‪‬ﺮ ﺑِﺎﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﻭ‪‬ﺍﻟ‪‬ﺒ ‪‬ﻌ ِ‬ ‫ﻑ ﹶﺫِﻟ ‪‬‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﻌ ِﺮ ‪‬‬‫‪‬ﻫ ﹾﻞ ‪‬ﺗﺮِﻳ ‪‬ﺪ ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺚ ﻭ‪‬ﺍﻟ‪‬ﻨﺸ‪‬ﻮ ِﺭ ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ‪ِ:‬ﺇﻧ‪‬ـ ‪‬ﻪ ﻫ‪‬ـ ‪‬ﻮ ﺍﻟـﺬِﻱ ﻳ‪‬ـ ‪‬ﺪﹶﻓ ‪‬ﻊ ﺍﻟ‪‬ﻴﺘِـﻴ ‪‬ﻢ‬ ‫ﻚ ﺍﻟﻜﹶﺎِﻓ ‪‬ﺮ ﺑِﺎﻟ‪‬ﺒ ‪‬ﻌ ِ‬ ‫ﻒ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹶﺫِﻟ ‪‬‬ ‫ﺼ ‪‬‬ ‫‪‬ﻭ ‪‬ﻫﻨ‪‬ﺎ ‪‬ﻳ ِ‬
‫ﺸ ﹾﺄِﻧ ِﻪ‬
‫ﻚ ﺍ ‪‬ﺣِﺘﻘﹶـﺎﺭﹰﺍ ﻟِـ ‪‬‬
‫ﺐ ِﻣ‪‬ﻨ ‪‬ﻪ ﺷ‪‬ـﻴﺌﹰﺎ ﹶﺃ ‪‬ﻭ ﺣ‪‬ﺎﺟ‪‬ـ ﹰﺔ‪ ،‬ﻭ ﹶﺫِﻟ ‪‬‬
‫‪‬ﺩﻓﹾﻌﹰﺎ‪ ،‬ﻭ‪‬ﻳ ‪‬ﺰ ‪‬ﺟ ‪‬ﺮ ‪‬ﻩ ‪‬ﺯﺟ‪‬ﺮﹰﺍ ‪‬ﻋﻨِﻴﻔﹰﺎ ِﺇ ﹾﻥ ﺟ‪‬ﺎ َﺀ ‪‬ﻩ ‪‬ﻳ ﹾﻄﹸﻠ ‪‬‬
‫‪٧١٢‬‬
‫ﻼ ًﺀ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪.‬‬
‫ﻭ‪‬ﺍ ‪‬ﺳِﺘ ‪‬ﻌ ﹶ‬
‫ﻭﻣﻦ ﺍﻫﺘﻤﺎﻡ ﺍﻟﺮﺳﻮﻝ  ﺑﺸﺄﻧﻪ ﺣﻀﻪ ﻋﻠﻰ ﻛﻔﺎﻟﺘـﻪ‪،‬ﻭﺃﻣ‪‬ﺮﻩ ﺑﻮﺟـﻮﺏ ﺭﻋﺎﻳﺘﻪ‪،‬ﻭﺑـﺸﺎﺭﺗﻪ‬
‫ﺍﻷﻭﺻﻴﺎﺀ – ﺇﻥ ﺃﺣﺴﻨﻮﺍ ﺍﻟﻮﺻﺎﻳﺔ – ﺃ‪‬ﻢ ﻣﻊ ﺍﻟﺮﺳﻮﻝ  ﰲ ﺍﳉﻨﺔ‪:‬‬
‫ﺠﻨ‪‬ـ ِﺔ ‪‬ﻫ ﹶﻜﺬﹶﺍ‪ ،‬ﻭﹶﺃﺷ‪‬ـﺎ ‪‬ﺭ‬
‫ﷲ ‪:‬ﹶﺃﻧ‪‬ﺎ ‪‬ﻭﻛﹶﺎِﻓ ﹸﻞ ﺍﹾﻟ‪‬ﻴﺘِﻴ ِﻢ ﻓِـﻲ ﺍﹾﻟ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﺳ ‪‬ﻬ ِﻞ ‪‬ﺑ ِﻦ ‪‬ﺳ ‪‬ﻌ ٍﺪ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﺴﺒ‪‬ﺎ‪‬ﺑ ِﺔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻮ ‪‬ﺳﻄﹶﻰ‪.٧١٣‬‬ ‫ﺑِﺎﻟ ‪‬‬
‫ﺱ ‪‬ﻳﺘِـﻴ ٍﻢ‬
‫ﺿ ‪‬ﻊ ‪‬ﻳ ‪‬ﺪ ‪‬ﻩ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﹾﺃ ِ‬
‫ﺠﻠﹶﺎ ِﻥ ﻗﺎﻝ‪:‬ﺑﹶﻠ ‪‬ﻐﻨِﻲ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ  ﻗﹶﺎ ﹶﻝ‪ ":‬ﻣ ‪‬ﻦ ‪‬ﻭ ‪‬‬ ‫ﺖ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ﻭﻋﻦ ﺛﹶﺎِﺑ ‪‬‬
‫‪٧١٤‬‬
‫ﺴ‪‬ﻨ ﹲﺔ "‬
‫ﺖ ﹶﻟ ‪‬ﻪ ِﺑ ﹸﻜ ﱢﻞ ‪‬ﺷ ‪‬ﻌ ‪‬ﺮ ٍﺓ ‪‬ﺗ ‪‬ﻤ ‪‬ﺮ ِﺑ‪‬ﻴ ِﺪ ِﻩ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ‪‬ﺣ ‪‬‬
‫‪‬ﺗ ‪‬ﺮ ‪‬ﺣﻤ‪‬ﺎ‪،‬ﻛﹶﺎ‪‬ﻧ ‪‬‬

‫‪ - ٧١١‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٥٩٦٥ / ١) -‬‬

‫‪ - ٧١٢‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٦٠٧٦ / ١) -‬‬
‫‪ - ٧١٣‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪ (٥٣٠٤) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪(٤٦٠) (٢٠٧ / ٢) -‬‬
‫ﷲ
‪،‬ﻓِـﻲ‬
‫ﺠ‪‬ﻨ ِﺔ‪ ،‬ﹶﻻ ﹶﺃ ﱠﻥ ﻛﹶﺎِﻓ ﹶﻞ ﺍﹾﻟ‪‬ﻴﺘِﻴ ِﻢ ‪‬ﺗﻜﹸﻮ ﹸﻥ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ‪‬ﺒ‪‬ﺘ ‪‬ﻪ ‪‬ﻣ ‪‬ﻊ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ‪‬ﺒ ِﺔ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﺣ‪‬ﺎِﺗ ٍﻢ ‪:‬ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ
‪‬ﻫ ﹶﻜ ﹶﺬﺍ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ِﺑ ِﻪ ﻓِﻲ ‪‬ﺩﺧ‪‬ﻮ ِﻝ ﺍﹾﻟ ‪‬‬
‫ﺠ‪‬ﻨ ِﺔ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ﹰﺓ‪.‬‬
‫ﺍﹾﻟ ‪‬‬
‫‪٧١٤‬‬
‫‪ -‬ﺍﻟ ‪‬ﺰ ‪‬ﻫ ‪‬ﺪ ﻭ‪‬ﺍﻟ ‪‬ﺮﻗﹶﺎِﺋ ‪‬ﻖ ﻟِﺎ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎ ‪‬ﺭ ِﻙ )‪ (٦٣٩‬ﺣﺴﻦ ﻟﻐﲑﻩ‬
‫‪٣٦٧‬‬
‫ﺤ ‪‬ﻪ ِﺇ ﱠﻻ ِﻟﱠﻠ ِﻪ ﻛﹶﺎ ﹶﻥ ﹶﻟ ‪‬ﻪ ِﺑ ﹸﻜ ﱢﻞ‬
‫ﺴ‪‬‬
‫ﺱ ‪‬ﻳﺘِﻴ ٍﻢ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻤ ‪‬‬
‫ﺴ ‪‬ﺢ ‪‬ﺭﹾﺃ ‪‬‬
‫ﷲ  ﻗﹶﺎ ﹶﻝ‪ :‬ﻣ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﹸﺃﻣ‪‬ﺎ ‪‬ﻣ ﹶﺔ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﺖ ﹶﺃﻧ‪‬ﺎ ‪‬ﻭﻫ‪‬ـ ‪‬ﻮ ﻓِـﻲ‬ ‫ﺴ ‪‬ﻦ ِﺇﻟﹶﻰ ‪‬ﻳﺘِﻴ ‪‬ﻤ ٍﺔ‪،‬ﹶﺃ ‪‬ﻭ ‪‬ﻳﺘِﻴ ٍﻢ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﹸﻛ‪‬ﻨ ‪‬‬
‫ﺕ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺴﻨ‪‬ﺎ ‪‬‬ ‫ﺕ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻳ ‪‬ﺪ ‪‬ﻩ ‪‬ﺣ ‪‬‬ ‫‪‬ﺷ ‪‬ﻌ ‪‬ﺮ ٍﺓ ‪‬ﻣ ‪‬ﺮ ‪‬‬
‫‪٧١٥‬‬
‫ﺴﺒ‪‬ﺎ‪‬ﺑ ِﺔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻮ ‪‬ﺳﻄﹶﻰ‪.‬‬‫ﺻ‪‬ﺒ ‪‬ﻌ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﺠ‪‬ﻨ ِﺔ ﹶﻛﻬ‪‬ﺎ‪‬ﺗ‪‬ﻴ ِﻦ‪ ،‬ﻭﹶﻗ ‪‬ﺮ ﹶﻥ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ِﺇ ‪‬‬
‫ﺍﹾﻟ ‪‬‬
‫‪٧١٦‬‬
‫ﻀﻌِﻴ ﹶﻔ‪‬ﻴ ِﻦ‪:‬ﺍﹾﻟ‪‬ﻴﺘِﻴ ِﻢ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﹶﺃ ِﺓ‪.‬‬
‫ﺝ ‪‬ﺣ ‪‬ﻖ ﺍﻟ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻗﹶﺎ ﹶﻝ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻲ ﹸﺃ ‪‬ﺣ ‪‬ﺮ ‪‬‬
‫ﻭﻣﻌﲎ ﺃﺣﺮ‪‬ﺝ‪:‬ﺃﳊﻖ ﺍﳊﺮﺝ ﻭﺍﻹﰒ ﲟﻦ ﺿﻴ‪‬ﻊ ﺣﻘﻬﻤﺎ‪.‬‬
‫ﻭﺭﻋﺎﻳﺔ ﺍﻟﻴﺘﻴﻢ ﻭﻛﻔﺎﻟﺘﻪ ﻭﺍﺟﺒﺔ ﰲ ﺍﻷﺻﻞ ﻋﻠﻰ ﺫﻭﻱ ﺍﻷﺭﺣﺎﻡ ﻭﺍﻷﻗﺮﺑﺎﺀ‪،‬ﻓﻌﻠﻰ ﻫﺆﻻﺀ ﺇﻥ ﺃﺭﺍﺩﻭﺍ‬
‫ﺃﻥ ﻳﻌﺎﳉﻮﺍ ﺃﺣﻮﺍﻝ ﺍﻟﻴﺘﺎﻣﻰ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﳋﻠﻘﻴﺔ‪..‬ﻓﻤﺎ ﻋﻠﻴﻬﻢ ﺇﻻ ﺃﻥ ﳜﺼﻮﻫﻢ ﲟﺰﻳﺪ ﻣﻦ ﺍﻟﺮﲪـﺔ‬
‫ﻭﺍﻟﻌﻄﻒ ﻭﺍﻟﻌﻨﺎﻳﺔ‪،‬ﻭﺃﻥ ﻳﺸﻌﺮﻭﻫﻢ ﺃ‪‬ﻢ ﻛﺄﻭﻻﺩﻫﻢ ﺣ‪‬ﺒﹰﺎ ﻭﻣﻌﺎﻣﻠﺔ ﻭﻣﻼﻃﻔﺔ‪..‬‬
‫ﻭﰲ ﺣﺎﻝ ﻋﺪﻡ ﻭﺟﻮﺩ ﺍﻷﻭﺻﻴﺎﺀ ﻣﻦ ﺍﻷﻗﺎﺭﺏ ﻭﺍﻷﺭﺣﺎﻡ ﻓﻌﻠﻰ ﺍﻟﺪﻭﻟﺔ ﺍﳌـﺴﻠﻤﺔ ﺃﻥ ﺗﺮﻋـﺎﻫﻢ‬
‫ﻭﺗﺘﻮﱃ ﺃﻣﺮﻫﻢ‪،‬ﻭﺗﺸﺮﻑ ﻋﻠﻰ ﺗﺮﺑﻴﺘﻬﻢ ﻭﺗﻮﺟﻴﻬﻬﻢ‪،‬ﻭﺗﺮﻓﻊ ﻣﻦ ﻛﻴﺎ‪‬ﻢ ﻭﹶﻗﺪ‪‬ﺭﻫﻢ ﰲ ﺍﳊﻴﺎﺓ‪..‬‬
‫ﺺ‬
‫ﻓﻬﺬﺍ ﺭﺳﻮﻝ ﺍﷲ  – ﺑﺎﻋﺘﺒﺎﺭ ﺃﻧﻪ ﺍﳌﻤﺜﻞ ﺍﻷﻭﻝ ﻟﻠﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﳌﺪﻳﻨﺔ – ﻛﺎﻥ ﳜـ ‪‬‬
‫ﷲ‬ ‫ﺚ ‪‬ﺭﺳ‪‬ـﻮ ﹸﻝ ﺍ ِ‬ ‫ﷲ ‪‬ﺑ ِﻦ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ٍﺮ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﺑ ‪‬ﻌ ﹶ‬ ‫ﺍﻟﻴﺘﻴﻢ ﲟﺰﻳﺪ ﻣﻦ ﺍﻟﻌﻄﻒ ﻭﺍﳌﻌﺎﻣﻠﺔ ﻭﺍﻟﺮﲪﺔ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫ﺸ ِﻬ ‪‬ﺪ‪،‬ﹶﻓﹶﺄ ِﻣ ‪‬ﲑ ﹸﻛ ‪‬ﻢ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ‪‬ﺮ‪،‬ﹶﻓِﺈ ﹾﻥ ﹸﻗِﺘ ﹶﻞ‪،‬ﹶﺃ ِﻭ‬
‫‪‬ﺟ‪‬ﻴﺸ‪‬ﺎ‪،‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻌ ‪‬ﻤ ﹶﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬﻢ‪ ‬ﺯ‪‬ﻳ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﺣ‪‬ﺎ ِﺭﹶﺛ ﹶﺔ ﹶﻓِﺈ ﹾﻥ ﹸﻗِﺘ ﹶﻞ ‪‬ﺯ‪‬ﻳ ‪‬ﺪ‪،‬ﹶﺃ ِﻭ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﷲ ‪‬ﺑ ‪‬ﻦ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﺣ ﹶﺔ ﹶﻓﹶﻠﻘﹸﻮﺍ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺪ ‪‬ﻭ‪ ،‬ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬ ﺍﻟﺮ‪‬ﺍ‪‬ﻳ ﹶﺔ ‪‬ﺯ‪‬ﻳ ‪‬ﺪ ﹶﻓﻘﹶﺎ‪‬ﺗ ﹶﻞ ‪‬ﺣﺘ‪‬ﻰ ﹸﻗِﺘ ﹶﻞ‪،‬ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬ﺧ ﹶﺬ‬ ‫ﺸ ِﻬ ‪‬ﺪ‪،‬ﹶﻓﹶﺄ ِﻣ ‪‬ﲑ ﹸﻛ ‪‬ﻢ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍ ِ‬
‫ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﷲ ‪‬ﺑ ‪‬ﻦ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﺣ ﹶﺔ ﹶﻓﻘﹶﺎ‪‬ﺗ ﹶﻞ ‪‬ﺣﺘ‪‬ﻰ ﹸﻗِﺘ ﹶﻞ‪،‬ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬ﺧ ﹶﺬ ﺍﻟﺮ‪‬ﺍﻳ‪‬ـ ﹶﺔ‬ ‫ﺍﻟﺮ‪‬ﺍ‪‬ﻳ ﹶﺔ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ‪‬ﺮ ﹶﻓﻘﹶﺎ‪‬ﺗ ﹶﻞ ‪‬ﺣﺘ‪‬ﻰ ﹸﻗِﺘ ﹶﻞ‪،‬ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬ﺧ ﹶﺬﻫ‪‬ﺎ ‪‬ﻋ‪‬ﺒﺪ‪ ‬ﺍ ِ‬
‫ﺤ ِﻤ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭﹶﺃﹾﺛﻨ‪‬ـﻰ‬
‫ﺱ‪ ،‬ﹶﻓ ‪‬‬‫ﺝ ِﺇﻟﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺨ ‪‬ﺮ ‪‬‬
‫ﺧ‪‬ﺎِﻟ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻮﻟِﻴ ِﺪ ﹶﻓ ﹶﻔ‪‬ﺘ ‪‬ﺢ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪ ،‬ﻭﹶﺃﺗ‪‬ﻰ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ‪‬ﻫ ِﻢ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪،‬ﹶﻓ ‪‬‬
‫ﺸ ِﻬ ‪‬ﺪ‪،‬ﹸﺛ ‪‬ﻢ‬
‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪ِ:‬ﺇ ﱠﻥ ِﺇ ‪‬ﺧﻮ‪‬ﺍ‪‬ﻧ ﹸﻜ ‪‬ﻢ ﹶﻟﻘﹸﻮﺍ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺪ ‪‬ﻭ‪ ،‬ﻭِﺇ ﱠﻥ ‪‬ﺯ‪‬ﻳﺪ‪‬ﺍ ﹶﺃ ‪‬ﺧ ﹶﺬ ﺍﻟﺮ‪‬ﺍ‪‬ﻳ ﹶﺔ‪،‬ﹶﻓﻘﹶﺎ‪‬ﺗ ﹶﻞ ‪‬ﺣﺘ‪‬ﻰ ﹸﻗِﺘ ﹶﻞ‪،‬ﹶﺃ ِﻭ ﺍ ‪‬ﺳﺘ‪‬ـ ‪‬‬
‫ﷲ‬
‫ﺸ ِﻬ ‪‬ﺪ‪،‬ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬ﺧ ﹶﺬ ﺍﻟﺮ‪‬ﺍ‪‬ﻳ ﹶﺔ ‪‬ﻋﺒ‪‬ـ ‪‬ﺪ ﺍ ِ‬
‫ﺐ ﹶﻓﻘﹶﺎ‪‬ﺗ ﹶﻞ ‪‬ﺣﺘ‪‬ﻰ ﹸﻗِﺘ ﹶﻞ‪،‬ﹶﺃ ِﻭ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬ ‫ﹶﺃ ‪‬ﺧ ﹶﺬ ﺍﻟﺮ‪‬ﺍ‪‬ﻳ ﹶﺔ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻩ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻲ ﻃﹶﺎِﻟ ٍ‬
‫ﷲ ﺧ‪‬ﺎﻟِـ ‪‬ﺪ ﺑ‪‬ـ ‪‬ﻦ‬ ‫ﻑﺍِ‬‫ﻒ ِﻣ ‪‬ﻦ ‪‬ﺳﻴ‪‬ﻮ ِ‬ ‫ﺸ ِﻬ ‪‬ﺪ‪،‬ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬ﺧ ﹶﺬ ﺍﻟﺮ‪‬ﺍ‪‬ﻳﺔﹶ ‪‬ﺳ‪‬ﻴ ‪‬‬ ‫‪‬ﺑ ‪‬ﻦ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﺣ ﹶﺔ‪،‬ﹶﻓﻘﹶﺎ‪‬ﺗ ﹶﻞ ‪‬ﺣﺘ‪‬ﻰ ﹸﻗِﺘ ﹶﻞ‪،‬ﹶﺃ ِﻭ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻮﻟِﻴ ِﺪ‪ ،‬ﹶﻓ ﹶﻔ‪‬ﺘ ‪‬ﺢ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﻓﹶﺄ ‪‬ﻣ ‪‬ﻬ ﹶﻞ‪،‬ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬ﻣ ‪‬ﻬ ﹶﻞ ﺁ ﹶﻝ ‪‬ﺟ ‪‬ﻌ ﹶﻔ ٍﺮ‪،‬ﺛﹶﻼﺛﹰﺎ‪،‬ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﺄِﺗ‪‬ﻴ ‪‬ﻬ ‪‬ﻢ‪،‬ﹸﺛ ‪‬ﻢ ﹶﺃﺗ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﹶﻻ ‪‬ﺗ‪‬ﺒﻜﹸـﻮﺍ‬
‫ﺥ‪،‬ﹶﻓﻘﹶـﺎ ﹶﻝ‪:‬ﺍ ‪‬ﺩﻋ‪‬ـﻮﺍ ِﺇﻟﹶـ ‪‬ﻲ‬ ‫‪‬ﻋﻠﹶﻰ ﹶﺃﺧِﻲ ‪‬ﺑ ‪‬ﻌﺪ‪ ‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍ ‪‬ﺩﻋ‪‬ﻮﺍ ﺇﻟِﻲ ﺍ‪‬ﺑ‪‬ﻨ ِﻲ ﺃﺧِﻲ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓﺠِﻲ َﺀ ِﺑﻨ‪‬ﺎ ﹶﻛﹶﺄﻧ‪‬ﺎ ﹶﺃ ﹾﻓ ‪‬ﺮ ‪‬‬
‫ﺐ‪ ،‬ﻭﹶﺃﻣ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ‬
‫ﺸﺒِﻴ ‪‬ﻪ ‪‬ﻋ ‪‬ﻤﻨ‪‬ﺎ ﹶﺃﺑِﻲ ﻃﹶﺎِﻟ ٍ‬‫ﺤ ‪‬ﻤ ‪‬ﺪ ﹶﻓ ‪‬‬ ‫ﺤﹶﻠ ‪‬ﻖ ‪‬ﺭﺅ‪‬ﻭ ‪‬ﺳﻨ‪‬ﺎ‪،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃﻣ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ﻕ ﹶﻓ ‪‬‬ ‫ﻕ‪ ،‬ﹶﻓﺠِﻲ َﺀ ﺑِﺎﹾﻟﺤ‪‬ﻼ ِ‬ ‫ﺍﹾﻟﺤ‪‬ﻼ ‪‬‬

‫‪ - ٧١٥‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -٢٢٥٠٥ (٢٢١٥٣)(٣٩٢ / ٧) -‬ﺣﺴﻦ ﻟﻐﲑﻩ‬

‫‪ - ٧١٦‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -٩٦٦٤ (٩٦٦٦)(٥٥٤ / ٣) -‬ﺻﺤﻴﺢ‬
‫‪٣٦٨‬‬
‫ﻒ ‪‬ﺟ ‪‬ﻌ ﹶﻔﺮ‪‬ﺍ ﻓِﻲ ﹶﺃ ‪‬ﻫِﻠ ِﻪ‪ ،‬ﻭﺑ‪‬ﺎ ِﺭ ‪‬ﻙ‬
‫ﺸﺒِﻴ ‪‬ﻪ ‪‬ﺧ ﹾﻠﻘِﻲ ‪‬ﻭ ‪‬ﺧﹸﻠﻘِﻲ ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬ﺧ ﹶﺬ ِﺑ‪‬ﻴﺪِﻱ ﹶﻓﹶﺄﺷ‪‬ﺎﹶﻟﻬ‪‬ﺎ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺍ ‪‬ﺧﹸﻠ ‪‬‬
‫ﷲ ﹶﻓ ‪‬‬
‫ﺍِ‬
‫ﺖ‬
‫ﺕ ﻟﹶـ ‪‬ﻪ ‪‬ﻳ‪‬ﺘ ‪‬ﻤﻨ‪‬ﺎ‪ ،‬ﻭ ‪‬ﺟ ‪‬ﻌﻠﹶـ ‪‬‬
‫ﺕ ﺃ ‪‬ﻣﻨ‪‬ﺎ ﹶﻓ ﹶﺬ ﹶﻛ ‪‬ﺮ ‪‬‬
‫ﺙ ِﻣﺮ‪‬ﺍ ٍﺭ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﺠ‪‬ﺎ َﺀ ِ‬ ‫ﺻ ﹾﻔ ﹶﻘ ِﺔ ‪‬ﻳﻤِﻴِﻨ ِﻪ‪،‬ﻗﹶﺎﹶﻟﻬ‪‬ﺎ ﺛﹶﻼ ﹶ‬‫ﷲ ﻓِﻲ ‪‬‬ ‫ِﻟ ‪‬ﻌ‪‬ﺒ ِﺪ ﺍ ِ‬
‫ﲔ ‪‬ﻋﻠﹶ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ‪‬ﻭِﻟ‪‬ﻴ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻭ‪‬ﺍﻵ ِﺧ ‪‬ﺮ ِﺓ‪.٧١٧‬‬
‫ﺡ ﹶﻟ ‪‬ﻪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺍﹾﻟ ‪‬ﻌ‪‬ﻴﹶﻠ ﹶﺔ ‪‬ﺗﺨ‪‬ﺎِﻓ ‪‬‬
‫‪‬ﺗ ﹾﻔ ِﺮ ‪‬‬
‫ﻭﻛﺬﻟﻚ ﳚﺐ ﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ ﺃﻥ ﺗﺮﻋﻰ ﺍﻟﻠﻘﻴﻂ‪،‬ﻭﺗﻘﻮﻡ ﻋﻠﻰ ﺃﻣﺮﻩ ﻭﻛﻔﺎﻟﺘﻪ ﰲ ﺣـﲔ ﻭﺟـﻮﺩﻩ‬
‫ﻭﺍﻟﻌﺜﻮﺭ ﻋﻠﻴﻪ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﺳ‪‬ﻨ‪‬ﻴ ٍﻦ ﹶﺃِﺑﻰ ‪‬ﺟﻤِﻴﹶﻠ ﹶﺔ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﻣ ‪‬ﻦ ‪‬ﺑﻨِﻰ ‪‬ﺳﹶﻠ‪‬ﻴ ٍﻢ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ‪‬ﻣ‪‬ﻨﺒ‪‬ﻮﺫﹰﺍ ‪‬ﺯﻣ‪‬ﺎ ﹶﻥ ‪‬ﻋﻤ‪‬ـ ‪‬ﺮ ﺑ‪‬ـ ِﻦ‬
‫ﻚ ‪‬ﻋﻠﹶـﻰ ﹶﺃﺧ‪‬ـ ِﺬ ﻫ‪‬ـﺬِﻩ‬ ‫ﺏ ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻣ‪‬ـﺎ ‪‬ﺣ ‪‬ﻤﻠﹶـ ‪‬‬ ‫ﺨﻄﱠﺎ ِ‬ ‫ﺏ  ﹶﻓﺠ‪‬ﺎ َﺀ ِﺑ ِﻪ ِﺇﻟﹶﻰ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬‬ ‫ﺨﻄﱠﺎ ِ‬ ‫ﺍﹾﻟ ‪‬‬
‫ﲔ ِﺇ‪‬ﻧ ‪‬ﻪ ‪‬ﺭﺟ‪‬ـ ﹲﻞ ﺻ‪‬ـﺎِﻟ ‪‬ﺢ‬ ‫ﺴ ‪‬ﻤ ِﺔ‪.‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻭ ‪‬ﺟ ‪‬ﺪ‪‬ﺗﻬ‪‬ﺎ ﺿ‪‬ﺎِﺋ ‪‬ﻌ ﹰﺔ ﹶﻓﹶﺄ ‪‬ﺧ ﹾﺬ‪‬ﺗﻬ‪‬ﺎ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ‪‬ﻋ ِﺮﻳﻔِﻰ‪:‬ﻳ‪‬ﺎ ﺃﹶ ِﻣ ‪‬ﲑ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺍﻟ‪‬ﻨ ‪‬‬
‫‪٧١٨‬‬
‫ﻚ ‪‬ﻭ ﹶﻻ ‪‬ﺅ ‪‬ﻩ ‪‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻧ ﹶﻔ ﹶﻘ‪‬ﺘ ‪‬ﻪ‪.‬‬
‫ﺐ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﺣ ‪‬ﺮ ‪‬ﻭﹶﻟ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ‪:‬ﹶﺃ ﹶﻛ ﹶﺬِﻟﻚ‪‬؟ ﻗﹶﺎ ﹶﻝ‪:‬ﻧ ‪‬ﻌ ‪‬ﻢ‪.‬ﻗﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪:‬ﺍ ﹾﺫ ‪‬ﻫ ‪‬‬
‫ﺏ‪ ،‬ﺣ ‪‬ﺪﹶﺛﻨِﻲ ﹶﺃﺑ‪‬ﻮ ‪‬ﺟﻤِﻴﹶﻠ ﹶﺔ‪،‬ﹶﺃﻧ‪ ‬ﻪ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ‪‬ﻣ‪‬ﻨﺒ‪‬ﻮﺫﹰﺍ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ ‪‬ﻬ ِﺪ ‪‬ﺭﺳ‪‬ـﻮ ِﻝ ﺍﻟﻠﱠـ ِﻪ ‪،‬ﹶﻓﹶﺄﺗ‪‬ـﺎ ‪‬ﻩ‬ ‫ﻭ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ِﺷﻬ‪‬ﺎ ٍ‬
‫ﺖ‬
‫ﻚ‪ ،‬ﻭ‪‬ﻧ ﹶﻔ ﹶﻘ‪‬ﺘ ‪‬ﻪ ﻣِـ ‪‬ﻦ ‪‬ﺑﻴ‪‬ـ ِ‬
‫ِﺑ ِﻪ‪،‬ﻓﹶﺎ‪‬ﺗ ‪‬ﻬ ‪‬ﻤ ‪‬ﻪ ِﺑ ِﻪ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪،‬ﹶﻓﹶﺄﹾﺛﻨ‪‬ﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪":‬ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﺣ ‪‬ﺮ‪ ،‬ﻭﻭ‪‬ﻻ ‪‬ﺅ ‪‬ﻩ ﹶﻟ ‪‬‬
‫‪٧١٩‬‬
‫ﺍﹾﻟﻤ‪‬ﺎ ِﻝ"‪.‬‬
‫ﻭ‪‬ﺬﻩ ﺍﳌﻌﺎﻣﻠﺔ ﺍﳊﺴﻨﺔ ﺍﻟﱵ ﻳﻨﻬﺠﻬﺎ ﺍﻹﺳﻼﻡ ﰲ ﻣﻌﺎﻣﻠﺔ ﻛﻞ ﻣﻦ ﺍﻟﻠﻘﻴﻂ ﻭﺍﻟﻴﺘﻴﻢ ﻳﻜﻮﻥ ﻗﺪ ﻗﺪ‪‬ﻡ‬
‫ﻟﻠﻤﺠﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﻣﻮﺍﻃﻨﲔ ﺻﺎﳊﲔ ﻳﻨﻬﻀﻮﻥ ﺑﻮﺍﺟﺒﺎ‪‬ﻢ‪،‬ﻭﻳـﻀﻄﻠﻌﻮﻥ ﲟـﺴﺆﻭﻟﻴﺎ‪‬ﻢ‪،‬ﻓﻼ‬
‫ﻳﺸﻌﺮﻭﻥ ﺑﻨﻘﺺ‪،‬ﻭﻻ ﻳﺘﻴﻬﻮﻥ ﰲ ﳉﺔ ﺍﳍﻮﺍﺟﺲ ﻭﺍﻷﻓﻜﺎﺭ ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﳌﻨﺤﺮﻓﺔ‪..‬‬
‫‪ -٦‬ﺍﻟﻔﻘﺮ ‪:‬‬
‫ﺃﻣﺎ ﻋﺎﻣﻞ ﺍﻟﻔﻘﺮ ﻓﻬﻮ ﻋﺎﻣﻞ ﻛﺒﲑ ﰲ ﺍﳓﺮﺍﻑ ﺍﻟﻮﻟﺪ ﺍﻟﻨﻔﺴﻲ‪،‬ﻭﻳﻘﻮﻯ ﺟﺎﻧﺐ ﻫﺬﺍ ﺍﻻﳓﺮﺍﻑ ﻓﻴﻪ‬
‫ﺣﲔ ﻳﻔﺘﺢ ﻋﻴﻨﻴﻪ ﻭﻳﺮﻯ ﺃﺑﺎﻩ ﰲ ﺿﺎﺋﻘﺔ‪،‬ﻭﺃﺳﺮﺗﻪ ﰲ ﺑﺆﺱ ﻭﺣﺮﻣﺎﻥ‪..‬ﻭﻳﺰﺩﺍﺩ ﺍﻷﻣﺮ ﻟﺪﻳﻪ ﺳـﻮﺀﹰﺍ‬
‫ﺣﲔ ﻳﺮﻯ ﺑﻌﺾ ﺃﻗﺮﺑﺎﺋﻪ ﺃﻭ ﺃﺑﻨﺎﺀ ﺟﲑﺍﻧﻪ‪،‬ﺃﻭ ﺭﻓﺎﻗﻪ ﰲ ﺍﳌﺪﺭﺳﺔ‪..‬ﻭﻫﻢ ﰲ ﺃﺣﺴﻦ ﺣـﺎﻝ‪،‬ﻭﺃ‪‬ﻰ‬
‫ﺯﻳﻨﺔ‪،‬ﻭﺃﻛﻤﻞ ﻧﻌﻤﺔ‪..‬ﻭﻫﻮ ﻛﺌﻴﺐ ﺣﺰﻳﻦ ﻻ ﻳﻜﺎﺩ ﳚﺪ ﺍﻟﻠﻘﻤﺔ ﺍﻟـﱵ ﺗـﺸﺒﻌﻪ‪،‬ﻭﺍﻟﺜﻮﺏ ﺍﻟـﺬﻱ‬
‫ﻳﺴﺘﺮﻩ‪..‬‬

‫‪ - ٧١٧‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ (١٧٥٠)(٥٤٥ / ١) -‬ﺻﺤﻴﺢ‬

‫‪ - ٧١٨‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ‪ -‬ﺍﳌﻜﱰ ‪ (١٢٤٩٤)(٢٠١ / ٦) -‬ﺻﺤﻴﺢ‬
‫‪ - ٧١٩‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ‪ (٦٣٨٠) (٢١٦ / ٦) -‬ﺻﺤﻴﺢ‬
‫‪٣٦٩‬‬
‫ﻓﻮﻟ ‪‬ﺪ ﻫﺬﻩ ﺣﺎﻟﻪ ﻣﺎﺫﺍ ﻧﻨﺘﻈﺮ ﻣﻨﻪ ﺃﻥ ﻳﻜﻮﻥ ﻧﻔﺴ‪‬ﻴﺎﹰ؟ ﺣﺘﻤﹰﺎ ﺳﻴﻨﻈﺮ ﺇﱃ ﺍ‪‬ﺘﻤﻊ ﻧﻈـﺮﺍﺕ ﺍﳊﻘـﺪ‬
‫ﻭﺍﻟﻜﺮﺍﻫﻴﺔ‪..‬ﻭﺣﺘﻤﹰﺎ ﺳﻴﺼﺎﺏ ﺑﺄﻣﺮﺍﺽ ﻣﻦ ﻣﺮﻛﺒﺎﺕ ﺍﻟﻨﻘﺺ‪،‬ﻭﺍﻟﻌ‪‬ﻘﺪ ﺍﻟﻨﻔﺴﻴﺔ‪..‬ﻭﺣﺘﻤﹰﺎ ﺳﻴﺘﺒﺪﻝ‬
‫ﻚ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ ":‬ﻛﹶﺎ ‪‬ﺩ ﺍﹾﻟ ﹶﻔ ﹾﻘ ‪‬ﺮ‬
‫ﺲ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟ ٍ‬
‫ﺃﻣﻠﻪ ﺇﱃ ﻳﺄﺱ‪،‬ﻭﺗﻔﺎﺅﻟﻪ ﺇﱃ ﺗﺸﺎﺅﻡ‪ ..‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ِ‬
‫‪٧٢٠‬‬
‫ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﹸﻛ ﹾﻔﺮ‪‬ﺍ ‪"..‬‬
‫ﺴِﻠ ِﻢ ‪‬ﺑ ِﻦ ﹶﺃﺑِﻲ ‪‬ﺑ ﹾﻜ ‪‬ﺮ ﹶﺓ‪ ،‬ﻋ ‪‬ﻦ‬
‫ﺑﻞ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻳﺴﺘﻌﻴﺬ ﺑﺎﷲ ﻣﻦ ﺍﻟﻔﻘﺮ ﰲ ﺩﻋﺎﺋﻪ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫‪٧٢١‬‬
‫ﺏ ﺍﹾﻟ ﹶﻘ‪‬ﺒ ِﺮ‪.‬‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍﹾﻟ ﹸﻜ ﹾﻔ ِﺮ ﻭ‪‬ﺍﹾﻟ ﹶﻔ ﹾﻘ ِﺮ‪ ،‬ﻭ ‪‬ﻋﺬﹶﺍ ِ‬
‫ﷲ  ﻛﹶﺎ ﹶﻥ ‪‬ﻳﻘﹸﻮ ﹸﻝ‪:‬ﺍﻟﻠﱠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻲ ﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬‬
‫ﹶﺃﺑِﻴ ِﻪ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬
‫ﻭﺍﻹﺳﻼﻡ ﻋﺎﰿ ﻣﺸﻜﻠﺔ ﺍﻟﻔﻘﺮ ﺑﺄﻣﺮﻳﻦ ﺃﺳﺎﺳﻴﲔ‪:‬‬
‫ﺍﻷﻭﻝ‪:‬ﺍﺣﺘﺮﺍﻣﻪ ﺍﻟﻜﺮﺍﻣﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺳﻨ‪‬ﻪ ﳌﺒﺎﺩﺉ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ‪.‬‬
‫ﺃﻣﺎ ﺍﺣﺘﺮﺍﻣﻪ ﺍﻟﻜﺮﺍﻣﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻓﻸﻧﻪ ﺳﻮ‪‬ﻯ ﺑﲔ ﲨﻴﻊ ﺍﻷﺟﻨـﺎﺱ ﻭﺍﻷﻟـﻮﺍﻥ ﻭﺍﻟﻄﺒﻘـﺎﺕ ﰲ‬
‫ﺍﻻﻋﺘﺒﺎﺭ ﻭﺍﻟﻜﺮﺍﻣﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻻ ﺑﺪ ﻣﻦ ﺍﳌﻔﺎﺿﻠﺔ ﻓﻠﺘﻜﻦ ﺑﺎﻟﺘﻘﻮﻯ ﻭﺍﻹﻧﺘﺎﺝ ﻭﺍﻟﻌﻤـﻞ‬
‫ﺍﻟﺼﺎﱀ‪..‬‬
‫ﺱ ِﺇﻧ‪‬ـﺎ‬ ‫ﻭﺍﳌﺒﺪﺃ ﺍﻟﺬﻱ ﻃﺒﻌﻪ ﺍﻹﺳﻼﻡ ﰲ ﺿﻤﲑ ﺍﻟﺰﻣﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪}:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫‪‬ﺧﹶﻠ ﹾﻘﻨ‪‬ﺎﻛﹸﻢ ﻣ‪‬ﻦ ﹶﺫ ﹶﻛ ٍﺮ ‪‬ﻭﺃﹸﻧﺜﹶﻰ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﺷﻌ‪‬ﻮﺑ‪‬ﺎ ‪‬ﻭﹶﻗﺒ‪‬ﺎِﺋ ﹶﻞ ِﻟ‪‬ﺘﻌ‪‬ﺎ ‪‬ﺭﻓﹸﻮﺍ ِﺇ ﱠﻥ ﹶﺃ ﹾﻛﺮ‪ ‬ﻣ ﹸﻜ ‪‬ﻢ ﻋِﻨ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ﹶﺃ‪‬ﺗﻘﹶﺎ ﹸﻛ ‪‬ﻢ ِﺇ ﱠﻥ‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠِﻴ ‪‬ﻢ ‪‬ﺧِﺒ ‪‬ﲑ{ )‪ (١٣‬ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ‬

‫‪ - ٧٢٠‬ﺷ ‪‬ﻌ ‪‬‬

‫ﺐ ﺍﹾﻟِﺈﳝ‪‬ﺎ ِﻥ ِﻟ ﹾﻠ‪‬ﺒ‪‬ﻴ ‪‬ﻬ ِﻘ ‪‬ﻲ )‪ ( ٦٣٣٦‬ﺣﺴﻦ ﻟﻐﲑﻩ‬
‫ﺿ ‪‬ﺪ‬‫ﺠﺤ‪‬ﻮ ِﺩ ﺍﱠﻟﺬِﻱ ‪‬ﻫ ‪‬ﻮ ِ‬ ‫ﺸ ﹾﻜ ِﺮ ﻟﹶﺎ ﹸﻛ ﹾﻔ ‪‬ﺮ ﺍﹾﻟ ‪‬‬
‫ﺿ ‪‬ﺪ ﺍﻟ ‪‬‬
‫ﻱ( ‪‬ﺭ ِﺣ ‪‬ﻤ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ‪:‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﹸﻛ ﹾﻔ ‪‬ﺮ ﺍﻟ‪‬ﻨ ‪‬ﻌ ‪‬ﻤ ِﺔ ﺍﱠﻟﺬِﻱ ‪‬ﻫ ‪‬ﻮ ِ‬
‫ﺸ‪‬ﻴ ‪‬ﺦ ) ﺍﻟﻜﻼﺑﺎﺫ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ ﺍﻟ ‪‬‬
‫ﺐ ِﻣ‪‬ﻨ ‪‬ﻪ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ‬ ‫ﻉ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﻭ‪‬ﺍﻟِﺎﹾﻟِﺘﺠ‪‬ﺎ ِﺀ ِﺇﹶﻟ‪‬ﻴ ِﻪ‪،‬ﻭ‪‬ﺍﻟ ﱠﻄﹶﻠ ِ‬‫ﺐ ﺍﻟ ‪‬ﺮﺟ‪‬ﻮ ِ‬ ‫ﺍﹾﻟِﺈﳝ‪‬ﺎ ِﻥ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﺃ ﱠﻥ ﺍﹾﻟ ﹶﻔ ﹾﻘ ‪‬ﺮ ِﻧ ‪‬ﻌ ‪‬ﻤ ﹲﺔ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ِﺪ ؛ ِﻟﹶﺄ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ‪‬ﺒ ‪‬‬
‫ﺖ ﺍﹾﻟ ﹶﻔ ﹾﻘ ‪‬ﺮ ‪‬ﻣ ﹾﻘِﺒﻠﹰﺎ ﹶﻓ ﹸﻘ ﹾﻞ‪ :‬ﻣ ‪‬ﺮ ‪‬ﺣﺒ‪‬ﺎ‬
‫ﺚ‪ِ ":‬ﺇﺫﹶﺍ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬‫ﺤﺪِﻳ ِ‬ ‫ﻱ ﻓِﻲ ﺍﹾﻟ ‪‬‬‫ﲔ‪،‬ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﺭ ِﻭ ‪‬‬
‫ﲔ‪ ،‬ﻭﺯِﻳ‪‬ﻨ ﹸﺔ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺤ ‪‬‬
‫ﺻ ِﻔﻴ‪‬ﺎ ِﺀ‪ ،‬ﻭ ِﺷﻌ‪‬ﺎ ‪‬ﺭ ﺍﻟﺼ‪‬ﺎِﻟ ِ‬
‫ﻱ ﺍﹾﻟﹶﺄ ‪‬‬ ‫ِﺣ ﹾﻠ‪‬ﻴ ﹸﺔ ﺍﹾﻟﹶﺄ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ‪ ،‬ﻭ ِﺯ ‪‬‬
‫ﻚ ﹶﻓﻬ‪‬ـ ‪‬ﻮ‬ ‫ﺱ "‪ ،‬ﻭﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺠ‪‬ﻴ ِﺪ ‪‬ﻋﻠﹶﻰ ‪‬ﺧ ‪‬ﺪ ﺍﹾﻟ ﹶﻔ ‪‬ﺮ ِ‬ ‫ﻱ‪ ":‬ﹶﺃ ﱠﻥ ﺍﹾﻟ ﹶﻔ ﹾﻘ ‪‬ﺮ ﹶﺃ ‪‬ﺯ‪‬ﻳ ‪‬ﻦ ﺑِﺎﹾﻟ ‪‬ﻌ‪‬ﺒ ِﺪ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣ ِﻦ ِﻣ ‪‬ﻦ ﺍﻟﹾ ‪‬ﻌﻮ‪‬ﺍ ِﺭ ﺍﹾﻟ ‪‬‬
‫ﲔ " ‪ .‬ﻭ ‪‬ﺭ ِﻭ ‪‬‬‫ﺤ ‪‬‬ ‫ﺸﻌ‪‬ﺎ ِﺭ ﺍﻟﺼ‪‬ﺎِﻟ ِ‬ ‫ِﺑ ِ‬
‫ﺤ ‪‬ﺮ ﺍﹾﻟ ﹶﻔﻮ‪‬ﺍِﺋ ِﺪ‬
‫ﺱ ‪ .‬ﺑ ‪‬‬
‫ﺤ ‪‬ﻤِﻠﻬ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﻨﻔﹸﻮ ِ‬ ‫ﺤ ‪‬ﻤ ِﻞ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ ":‬ﻛﹶﺎ ‪‬ﺩ "‪،‬ﻳ ﹾﻜ ﹸﻔ ‪‬ﺮ ِﻧ ‪‬ﻌﻤ‪ ‬ﹶﺔ ﺍﹾﻟ ﹶﻔ ﹾﻘ ِﺮ ِﻟِﺜ ﹶﻘ ِﻞ ‪‬ﺗ ‪‬‬ ‫ِﻧ ‪‬ﻌ ‪‬ﻤ ﹲﺔ ‪‬ﺟﻠِﻴﹶﻠ ﹲﺔ‪ ،‬ﹶﻏ‪‬ﻴ ‪‬ﺮ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻣ ﹾﻜﺮ‪‬ﻭ ‪‬ﻩ ‪‬ﻣ ‪‬ﺆِﻟ ‪‬ﻢ‪ ،‬ﺷﺪِﻳ ‪‬ﺪ ﺍﻟ‪‬ﺘ ‪‬‬
‫ﻱ )‪( ٤٢‬‬
‫ﺴﻤ‪‬ﻰ ِﺑ ‪‬ﻤﻌ‪‬ﺎﻧِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺧﻴ‪‬ﺎ ِﺭ ِﻟ ﹾﻠ ﹶﻜﻠﹶﺎﺑ‪‬ﺎ ِﺫ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫‪ - ٧٢١‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (١٠٢٨) (٣٠٣ / ٣) -‬ﺻﺤﻴﺢ‬
‫‪٣٧٠‬‬
‫ﻭﻷﻧﻪ ﱂ ﻳﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭ ﻭﺍﻷﺟﺴﺎﻡ‪،‬ﻭﺇﳕﺎ ﺟﻌﻞ ﺍﻟﻨﻈﺮﺓ ﺇﱃ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻷﻋﻤـﺎﻝ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِـﻲ‬
‫ﺻ ‪‬ﻮ ِﺭ ﹸﻛ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻣﻮ‪‬ﺍِﻟ ﹸﻜ ‪‬ﻢ‪ ،‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﻳ‪‬ﻨﻈﹸـ ‪‬ﺮ ِﺇﻟﹶـﻰ‬
‫ﷲ ‪ِ:‬ﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻻ ‪‬ﻳ‪‬ﻨ ﹸﻈ ‪‬ﺮ ِﺇﻟﹶﻰ ‪‬‬
‫‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫‪٧٢٢‬‬
‫ﹸﻗﻠﹸﻮِﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻋﻤ‪‬ﺎِﻟ ﹸﻜ ‪‬ﻢ‪.‬‬
‫ﻭﻷﻧﻪ ﺭﻓﻊ ﻣﻦ ﻗﺪﺭ ﺍﻟﻀﻌﻔﺎﺀ ﻭﺍﻟﻔﻘﺮﺍﺀ‪،‬ﻭﺍﻋﺘﱪ ﺇﻏﻀﺎ‪‬ﻢ ﻭﲢﻘﲑﻫﻢ ﺇﻏﻀﺎﺑﹰﺎ ﻟﻠﺮﺏ ﺳﺒﺤﺎﻧﻪ‪،‬ﻓﻘﺪ‬
‫ﺱ‪،‬ﹶﻓ ‪‬ﻤ ‪‬ﺮ ِﺑ ِﻬ ‪‬ﻢ‬
‫ﻼ ﹰﻻ ﻛﹶﺎﻧ‪‬ﻮﺍ ﹸﻗﻌ‪‬ﻮﺩ‪‬ﺍ ﻓِﻲ ﹸﺃﻧ‪‬ﺎ ٍ‬ ‫ﺻ ‪‬ﻬ‪‬ﻴﺒ‪‬ﺎ‪،‬ﻭِﺑ ﹶ‬ ‫ﺭﻭﻯ ﻣﺴﻠﻢ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ِﺬ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺳ ﹾﻠﻤ‪‬ﺎ ﹶﻥ‪ ،‬ﻭ ‪‬‬
‫ﷲ ‪‬ﻣ ﹾﺄ ‪‬ﺧ ﹶﺬﻫ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ‬ ‫ﷲ ِﻣ ‪‬ﻦ ‪‬ﻋ‪‬ﻨ ِﻖ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭ ﺍ ِ‬ ‫ﻑﺍِ‬ ‫ﺕ ‪‬ﺳﻴ‪‬ﻮ ‪‬‬ ‫ﺏ‪،‬ﹶﻓﻘﹶﺎﻟﹸﻮﺍ‪:‬ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺧ ﹶﺬ ‪‬‬ ‫ﹶﺃﺑ‪‬ﻮ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹶﻥ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ ‪‬ﺮ ٍ‬
‫ﻚ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻲ ‪،‬ﹶﻓﻘﹶـﺎ ﹶﻝ‪:‬ﻳ‪‬ـﺎ ﹶﺃﺑ‪‬ـﺎ‬ ‫ﺶ ‪‬ﻭ ‪‬ﺳ‪‬ﻴ ِﺪﻫ‪‬ﺎ ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓﹸﺄ ‪‬ﺧِﺒ ‪‬ﺮ ِﺑ ﹶﺬِﻟ ‪‬‬ ‫ﺸ‪‬ﻴ ِﺦ ﹸﻗ ‪‬ﺮ‪‬ﻳ ٍ‬‫‪‬ﺑ ﹾﻜ ٍﺮ‪:‬ﹶﺃ‪‬ﺗﻘﹸﻮﻟﹸﻮﻥﹶ ‪‬ﻫﺬﹶﺍ ِﻟ ‪‬‬
‫ﻱ ِﺇ ‪‬ﺧ ‪‬ﻮ‪‬ﺗﻨ‪‬ﺎ‬
‫ﻚ ﹶﻓ ‪‬ﺮ ‪‬ﺟ ‪‬ﻊ ِﺇﹶﻟ‪‬ﻴ ِﻬ ‪‬ﻢ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﹶﺃ ‪‬‬
‫ﺖ ‪‬ﺭ‪‬ﺑ ‪‬‬‫ﻀ‪‬ﺒ ‪‬‬ ‫ﻀ‪‬ﺒ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ‪،‬ﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﺃ ﹾﻏ ‪‬‬
‫ﺖ ﹶﺃ ﹾﻏ ‪‬‬
‫ﻀ‪‬ﺒ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﹶﻓﹶﻠِﺌ ‪‬ﻦ ﹸﻛ‪‬ﻨ ‪‬‬
‫ﻚ ﹶﺃ ﹾﻏ ‪‬‬
‫‪‬ﺑ ﹾﻜ ٍﺮ‪،‬ﹶﻟ ‪‬ﻌﱠﻠ ‪‬‬
‫ﻚ‪.٧٢٣.‬‬
‫ﻀ‪‬ﺒ‪‬ﺘ ‪‬ﻢ‪،‬ﹶﻓﻘﹶﺎﻟﹸﻮﺍ‪ :‬ﹶﻻ ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎ ‪‬ﺑ ﹾﻜ ٍﺮ‪،‬ﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ‪‬‬
‫ﹶﻟ ‪‬ﻌﱠﻠ ﹸﻜ ‪‬ﻢ ﹶﻏ ِ‬
‫ﻭﺃﻣﺎ ﺳﻨ‪‬ﻪ ﳌﺒﺎﺩﺉ ﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻓﻼ ﺷﻚ ﺃﻥ ﺍﻹﺳﻼﻡ ﺳ ‪‬ﻦ ﻣﻦ ﻣﺒﺎﺩﺉ ﺍﻟﺘﻜﺎﻓﻞ ﰲ ﺣـﻞ‬
‫ﻣﺸﻜﻠﺔ ﺍﻟﻔﻘﺮ ﻣﺎ ﻳﻌﺘﱪ ﻣﻦ ﺃﺭﻗﻰ ﻭﺃﲰﻰ ﻣﺎ ﻭﺻﻞ ﺇﻟﻴﻪ ﺍﳉﻬﺪ ﺍﻟﺒﺸﺮﻱ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻭﺇﻟﻴﻜﻢ ﺑﻌﺾ ﻫﺬﻩ ﺍﻟﻠﻤﺤﺎﺕ ﰲ ﻣﻌﺎﳉﺔ ﺍﻹﺳﻼﻡ ﳌﺸﻜﻠﺔ ﺍﻟﻔﻘﺮ ﰲ ﺍ‪‬ﺘﻤﻊ‪:‬‬
‫ﺃﻧﻪ ﺷﺮﻉ ﺑﻴﺖ ﻣﺎﻝ ﻟﻠﺰﻛﺎﺓ ﺗﺘﻮﻻﻩ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺴﻠﻤﺔ‪،‬ﻭﺟﻌﻞ ﻣﺼﺎﺭﻓﻪ ﻋﻠـﻰ ﺍﳌـﺴﺘﺤﻘﲔ ﻣـﻦ‬
‫ﺕ‬
‫ﺼ ‪‬ﺪﻗﹶﺎ ‪‬‬ ‫ﺍﻟﻔﻘﺮﺍﺀ‪،‬ﻭﺍﳌﺴﺎﻛﲔ ﻭﺃﺑﻨﺎﺀ ﺍﻟﺴﺒﻴﻞ‪،‬ﻭﺍﳌﺪﻳﻮﻧﲔ‪،‬ﻭﲢﺮﻳﺮ ﺍﻷﺭﻗﺎﺀ‪..‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ}:‬ﺇ‪‬ﻧﻤ‪‬ـﺎ ﺍﻟـ ‪‬‬
‫ﲔ ‪‬ﻭﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﹼﻠ ِﻪ‬
‫ﺏ ﻭ‪‬ﺍﹾﻟﻐ‪‬ﺎ ِﺭ ِﻣ ‪‬‬
‫ﲔ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆﱠﻟ ﹶﻔ ِﺔ ﹸﻗﻠﹸﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﻓِﻲ ﺍﻟ ‪‬ﺮﻗﹶﺎ ِ‬
‫ﲔ ﻭ‪‬ﺍﹾﻟﻌ‪‬ﺎ ِﻣِﻠ ‪‬‬
‫ِﻟ ﹾﻠ ﹸﻔ ﹶﻘﺮ‪‬ﺍﺀ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎ ِﻛ ِ‬
‫ﻀ ﹰﺔ ‪‬ﻣ ‪‬ﻦ ﺍﻟﹼﻠ ِﻪ ﻭ‪‬ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻋﻠِﻴ ‪‬ﻢ ‪‬ﺣﻜِﻴ ‪‬ﻢ{ )‪ (٦٠‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‬ ‫ﺴﺒِﻴ ِﻞ ﹶﻓﺮِﻳ ‪‬‬‫ﻭ‪‬ﺍ‪‬ﺑ ِﻦ ﺍﻟ ‪‬‬
‫ﺕ)‬‫ﺼ ‪‬ﺪﻗﹶﺎ ِ‬ ‫ﺴ ‪‬ﻤ ِﺔ ﺍﻟـ ‪‬‬ ‫ﳉ ‪‬ﻬﹶﻠ ِﺔ‪ ،‬ﻭﹶﻟ ‪‬ﻤ ‪‬ﺰ ‪‬ﻫ ‪‬ﻢ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ﺍﻟ ﹶﻜ ِﺮ ‪‬ﱘ ﻓِﻲ ِﻗ ‪‬‬
‫ﲔﺍﹶ‬
‫ﺽ ﺍ ﹸﳌﻨ‪‬ﺎِﻓ ِﻘ ‪‬‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺍ ‪‬ﻋِﺘﺮ‪‬ﺍ ِ‬ ‫ﹶﻟﻤ‪‬ﺎ ﹶﺫ ﹶﻛ ‪‬ﺮ ﺍ ُ‬
‫ﺴ ‪‬ﻤﻬ‪‬ﺎ‪ ،‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﺣ ﹾﻜ ‪‬ﻤﻬ‪‬ـﺎ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻮﻟﱠﻰ ﹶﺃ ‪‬ﻣ ‪‬ﺮﻫ‪‬ـﺎ‬
‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﻫ ‪‬ﻮ ﺍﻟﺬِﻱ ﹶﻗ ‪‬‬ ‫ﹶﺃ ‪‬ﻣﻮ‪‬ﺍ ِﻝ ﺍﻟ ‪‬ﺰﻛﹶﺎ ِﺓ ﺍﹾﻟﻮ‪‬ﺍ ِﺟ‪‬ﺒ ِﺔ (‪،‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍ ُ‬
‫ﺠ ‪‬ﺰﹶﺃﻫ‪‬ﺎ ِﻟ ‪‬ﻬ ‪‬ﺆ ﹶﻻ ِﺀ ﺍ ﹶﳌ ﹾﺬﻛﹸﻮﺭِﻳ ‪‬ﻦ ﻓِﻲ ﺍﻵ‪‬ﻳ ِﺔ ‪ .‬ﻭ ‪‬ﻫ ‪‬ﻢ‪:‬‬ ‫ﺴ ‪‬ﻤ‪‬ﺘﻬ‪‬ﺎ ِﺇﻟﹶﻰ ﹶﺃ ‪‬ﺣ ٍﺪ ﹶﻏ‪‬ﻴﺮِﻩ‪ ،‬ﹶﻓ ‪‬‬‫ﺴ ِﻪ ﺍﻟ ﹶﻜ ِﺮ ‪‬ﳝ ِﺔ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ِﻜ ﹾﻞ ِﻗ ‪‬‬
‫ِﺑ‪‬ﻨ ﹾﻔ ِ‬
‫ﻱ ﹶﺃﹶﻗ ﱠﻞ ِﻣ ‪‬ﻦ ‪ ١٢‬ﺩِﻳﻨ‪‬ﺎﺭﹰﺍ ‪.‬‬ ‫ﺏ ﹶﺃ ‪‬‬‫ﺍﻟ ﹸﻔ ﹶﻘﺮ‪‬ﺍ َﺀ ‪ -‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﹶﻟﻬ‪ ‬ﻢ ﻣ‪‬ﺎ ﹲﻝ ﹶﻗﻠِﻴ ﹲﻞ ﺩ‪‬ﻭ ﹶﻥ ﺍﻟ‪‬ﻨﺼ‪‬ﺎ ِ‬
‫ﻕ‬
‫ﺼ ‪‬ﺪ ‪‬‬
‫ﲎ ‪‬ﻳ ‪‬ﻐﻨِﻴ ِﻬ ‪‬ﻢ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ﹾﻔ ﹶﻄ ‪‬ﻦ ِﺇﹶﻟ‪‬ﻴ ِﻬ ‪‬ﻢ ﹶﻓ‪‬ﻴ‪‬ﺘ ‪‬‬
‫ﺠﺪ‪‬ﻭ ﹶﻥ ِﻏ ‪‬‬
‫ﲔ ‪ -‬ﻭ ‪‬ﻫ ‪‬ﻢ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻻ ‪‬ﺷ ‪‬ﻲ َﺀ ﹶﻟ ‪‬ﻬ ‪‬ﻢ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹶﻻ ‪‬ﻳ ِ‬ ‫ﺍ ﹶﳌﺴ‪‬ﺎ ِﻛ ‪‬‬
‫ﺱ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ‪.‬‬ ‫ﺴﹶﺄﻟﹸﻮ ﹶﻥ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬

‫‪ - ٧٢٢‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ ( ٦٧٠٨) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪(٣٩٤) (١٢٠ / ٢) -‬‬
‫‪ - ٧٢٣‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -٢٠٩١٦ (٢٠٦٤٠)(٨٨٥ / ٦) -‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٦٥٦٨) -‬‬
‫‪٣٧١‬‬
‫ﻁ ﹶﺃ ﹾﻥ ﹶﻻ ‪‬ﻳﻜﹸﻮﻧ‪‬ﻮﺍ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻗ ِﺮﺑ‪‬ﺎ ِﺀ ﺍﻟ ‪‬ﺮﺳ‪‬ـﻮ ِﻝ ‪،‬ﻷ ﱠﻥ‬
‫ﺸ ‪‬ﺮ ِ‬
‫ﺠﺒ‪‬ﺎ ﹸﺓ ِﺑ ‪‬‬
‫ﺴﻌ‪‬ﺎ ﹸﺓ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺍﻟﻌ‪‬ﺎ ِﻣﻠﹸﻮ ﹶﻥ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ‪ -‬ﻭ ‪‬ﻫ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ﺼ ‪‬ﺪﹶﻗ ﹸﺔ ‪.‬‬‫ﹶﺃ ﹾﻗ ِﺮﺑ‪‬ﺎ َﺀ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﹶﻻ ‪‬ﺗﺠ‪‬ﻮ ‪‬ﺯ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ﺴِﻠ ‪‬ﻢ‪ ،‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻣ‪‬ـ ‪‬ﻦ‬
‫ﺍ ﹸﳌ ‪‬ﺆﱠﻟ ﹶﻔ ِﺔ ﹸﻗﻠﹸﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ‪ -‬ﻭﻫ‪ ‬ﻢ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ﹶﻄ ‪‬ﻮ ﹶﻥ ‪‬ﺗﹶﺄﻟﱡﻔﹰﺎ ِﻟ ﹸﻘﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ‪ ،‬ﹶﻓ ِﻤ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌﻄﹶﻲ ِﻟﻴ‪‬ـ ‪‬‬
‫ﺕ ِﻣ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳﻠِﻴ ِﻪ ‪.‬‬
‫ﺼ ‪‬ﺪﻗﹶﺎ ِ‬‫ﺠِﺒ ‪‬ﻲ ﺍﻟ ‪‬‬ ‫ﻼ ‪‬ﻣ ‪‬ﻪ‪ ،‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌﻄﹶﻲ ِﻟ‪‬ﻴ ‪‬‬‫ﺴ ‪‬ﻦ ِﺇ ‪‬ﺳ ﹶ‬
‫ﺤ‪‬‬‫‪‬ﻳ ‪‬ﻌﻄﹶﻲ ِﻟ‪‬ﻴ ‪‬‬
‫ﻀ ٍﺔ ﻹ ‪‬ﻋﺘ‪‬ﺎِﻗ ِﻬ ‪‬ﻢ ) ﹶﺃ ‪‬ﻭ ‪‬ﺗ ‪‬ﻌﻨِﻲ‬‫ﺏ ‪ -‬ﻫ ‪‬ﻢ ﺍﻟ ‪‬ﻌﺒِﻴ ‪‬ﺪ ﺍ ﹸﳌﻜﹶﺎ‪‬ﺗﺒ‪‬ﻮ ﹶﻥ ﺍﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﺮِﻳﺪ‪‬ﻭ ﹶﻥ ﹶﺃﺩ‪‬ﺍ َﺀ ﻣ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹶﻓﺮِﻳ ‪‬‬ ‫ﺍﻟ ‪‬ﺮﻗﹶﺎ ِ‬
‫ﺏ(‪.‬‬ ‫ﻕ ِﺭﻗﹶﺎ ٍ‬ ‫ﺕ ﻓِﻲ ِﺇ ‪‬ﻋﺘ‪‬ﺎ ِ‬
‫ﺼ ‪‬ﺪﻗﹶﺎ ِ‬ ‫ﻑ ‪‬ﺟ ‪‬ﺰﺀٍ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍ ِﻝ ﺍﻟ ‪‬‬‫ﺻ ‪‬ﺮ ‪‬‬ ‫‪‬‬
‫ﻒ ِﺑﻤ‪‬ﺎِﻟ ِﻪ‪،‬ﹶﺃ ‪‬ﻭ ﹶﻏ ِﺮ ‪‬ﻡ ﻓِﻲ ﹶﺃﺩ‪‬ﺍ ِﺀ‬
‫ﺤ ‪‬‬ ‫ﺿ ِﻤ ‪‬ﻦ ‪‬ﺩﻳ‪‬ﻨﹰﺎ ﹶﻓﹶﻠ ِﺰ ‪‬ﻣ ‪‬ﻪ ﹶﺃﺩ‪‬ﺍ ‪‬ﺅ ‪‬ﻩ ﹶﻓﹶﺄ ‪‬ﺟ ‪‬‬
‫ﺤ ‪‬ﻤ ﹶﻞ ‪‬ﺣﻤ‪‬ﺎﹶﻟ ﹰﺔ‪،‬ﹶﺃ ‪‬ﻭ ‪‬‬
‫ﺍﻟﻐ‪‬ﺎ ِﺭﻣ‪‬ﻮ ﹶﻥ ‪ -‬ﹶﻛ ‪‬ﻤ ‪‬ﻦ ‪‬ﺗ ‪‬‬
‫ﺕ‪.‬‬ ‫ﺼ ‪‬ﺪﻗﹶﺎ ِ‬
‫ﺏ ِﻣ‪‬ﻨﻬ‪‬ﺎ‪،‬ﹶﻓﻬ‪ ‬ﺆ ﹶﻻ ِﺀ ‪‬ﻳ ‪‬ﺪﹶﻓ ‪‬ﻊ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍ ِﻝ ﺍﻟ ‪‬‬‫‪‬ﺩ‪‬ﻳِﻨ ِﻪ‪،‬ﹶﺃ ‪‬ﻭ ﻓِﻲ ‪‬ﻣ ‪‬ﻌﺼِﻴ ٍﺔ ﹸﺛ ‪‬ﻢ ﺗ‪‬ﺎ ‪‬‬
‫ﷲ ﹶﻓ‪‬ﻴ ‪‬ﻌ ﹶﻄ ‪‬ﻮ ﹶﻥ‬
‫ﳊ ‪‬ﺞ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍ ِ‬
‫ﷲ‪،‬ﹶﺃ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﺍ ﹶ‬
‫ﷲ ‪ -‬ﻫ ‪‬ﻢ ﺍﻟ ‪‬ﻐﺰ‪‬ﺍ ﹸﺓ ﺍ ﹸﳌﺠِﺎ ِﻫﺪ‪‬ﻭ ﹶﻥ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍ ِ‬ ‫ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍ ِ‬
‫ﺕ‪.‬‬ ‫ﺼ ‪‬ﺪﻗﹶﺎ ِ‬
‫ِﻣ ‪‬ﻦ ﻣ‪‬ﺎ ِﻝ ﺍﻟ ‪‬‬
‫ﺴ‪‬ﺘﻌِﻴﻨ‪‬ﻮ ﹶﻥ ﺑِـ ِﻪ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺲ ‪‬ﻣ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ‪‬ﺷ ‪‬ﻲ ٌﺀ ﻳ‪‬ـ ‪‬‬ ‫ﺠﺘ‪‬ﺎﺯ‪‬ﻭ ﹶﻥ ﻓِﻲ ‪‬ﺑﹶﻠ ٍﺪ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺴﺒِﻴ ِﻞ ‪ -‬ﻫ ‪‬ﻢ ﺍ ﹸﳌﺴ‪‬ﺎِﻓﺮ‪‬ﻭ ﹶﻥ ﺍ ﹸﳌ ‪‬‬‫ﹶﺃ‪‬ﺑﻨ‪‬ﺎ ِﺀ ﺍﻟ ‪‬‬
‫ﺕ‬
‫ﺼ ‪‬ﺪﻗﹶﺎ ِ‬
‫ﺴ ‪‬ﺮ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﺇ ‪‬ﺣﻀ‪‬ﺎ ‪‬ﺭ ‪‬ﺷ ‪‬ﻲ ٍﺀ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍِﻟ ِﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﺑﹶﻠ ِﺪ ِﻫ ‪‬ﻢ‪ ،‬ﹶﻓ‪‬ﻴ ‪‬ﻌ ﹶﻄ ‪‬ﻮ ﹶﻥ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍ ِﻝ ﺍﻟ ‪‬‬‫‪‬ﺳ ﹶﻔ ِﺮ ِﻫ ‪‬ﻢ‪ ،‬ﻭ ﹶﻻ ‪‬ﻳ‪‬ﺘ‪‬ﻴ ‪‬‬
‫‪٧٢٤‬‬
‫ﻣ‪‬ﺎ ‪‬ﻳ ﹾﻜﻔِﻲ ِﻟ‪‬ﻨ ﹶﻔ ﹶﻘِﺘ ِﻬ ‪‬ﻢ ‪.‬‬
‫ﺽ‬
‫ﷲ ‪ِ:‬ﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻓ ‪‬ﺮ ‪‬‬ ‫ﷲ ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬ﻪ ﻓِﻲ ﺍﻵ ِﺧ ‪‬ﺮ ِﺓ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﻭﺭﻭﻯ ﺍﻟﻄﱪﺍﱐ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻲ ﹶﻛ ‪‬ﺮ ‪‬ﻡ ﺍ ُ‬
‫ﺠ ‪‬ﻬ ‪‬ﺪ ﺍﹾﻟ ﹸﻔ ﹶﻘﺮ‪‬ﺍ ُﺀ ِﺇﺫﹶﺍ ﺟ‪‬ـﺎﻋ‪‬ﻮﺍ‬
‫ﺴ ‪‬ﻊ ﹸﻓ ﹶﻘﺮ‪‬ﺍ َﺀ ‪‬ﻫ ‪‬ﻢ‪ ،‬ﻭﹶﻟ ‪‬ﻦ ‪‬ﺗ ‪‬‬
‫ﲔ ِﻓﻲ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍِﻟ ِﻬ ‪‬ﻢ ِﺑ ﹶﻘ ‪‬ﺪ ِﺭ ﺍﱠﻟﺬِﻱ ‪‬ﻳ ‪‬‬ ‫ﺴِﻠ ِﻤ ‪‬‬
‫‪‬ﻋﻠﹶﻰ ﹶﺃ ﹾﻏِﻨﻴ‪‬ﺎ ِﺀ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺼ‪‬ﻨ ‪‬ﻊ‪،‬ﹶﺃ ﹾﻏِﻨﻴ‪‬ﺎ ‪‬ﺅ ‪‬ﻫ ‪‬ﻢ‪،‬ﺃﹶﻻ ‪‬ﻭِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ ‪‬ﻳﺤ‪‬ﺎ ِﺳ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎﻣ‪‬ـ ِﺔ ﺣِـﺴ‪‬ﺎﺑ‪‬ﺎ‬
‫ﻀ‪‬ﻴ ‪‬ﻊ‪،‬ﻳ ‪‬‬
‫‪‬ﻭ ‪‬ﻋﺮ‪‬ﻭﺍ ِﺇﻟﱠﺎِﺑﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫‪‬ﺷﺪِﻳﺪ‪‬ﺍ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ﱢﺬ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﺬﹶﺍﺑ‪‬ﺎ ﹶﺃﻟِﻴﻤ‪‬ﺎ "‪.٧٢٥‬‬
‫ﺏ‬
‫ﺲ ِ‬ ‫ﺃﻧﻪ ﱂ ﻳﻌﺘﱪ ﺍﳌﺴﻠﻢ ﻣﺴﻠﻤﹰﺎ ﺇﺫﺍ ﺑﺎﺕ ﺷﺒﻌﺎﻥ‪،‬ﻭﺟﺎﺭﻩ ﺟﺎﺋﻊ ﺇﱃ ﺟﻨﺒﻪ ﻭﻫﻮ ﻳﻌﻠﻢ ﺑﻪ‪،‬ﻓﻌﻦ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺕ ‪‬ﺷ‪‬ﺒﻌ‪‬ﺎﻧ‪‬ﺎ ‪‬ﻭﺟ‪‬ﺎ ‪‬ﺭ ‪‬ﻩ ﺟ‪‬ﺎِﺋ ‪‬ﻊ ِﺇﻟﹶﻰ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪:‬ﻣ‪‬ﺎ ﺁ ‪‬ﻣ ‪‬ﻦ ﺑِﻲ ‪‬ﻣﻦ‪ ‬ﺑ‪‬ﺎ ‪‬‬
‫ﻚ ‪‬ﺭ ِ‬ ‫ﻣ‪‬ﺎِﻟ ٍ‬
‫‪‬ﺟ‪‬ﻨِﺒ ِﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ِﺑ ِﻪ‪.٧٢٦‬‬

‫‪ - ٧٢٤‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(١٢٩٦ / ١) -‬‬

‫‪ - ٧٢٥‬ﺍﳌﻌﺠﻢ ﺍﻟﺼﻐﲑ ﻟﻠﻄﱪﺍﱐ ‪ (٤٥٣)(٢٧٥ / ١) -‬ﻣﺮﻓﻮﻋﹰﺎ ﻭﻣﻮﻗﻮﻓﹰﺎ ﻭﺍﳌﻮﻗﻮﻑ ﺃﺷﺒﻪ‬
‫ﳚﻬﺮ‪:‬ﺃﻯ ﺑﺎﻟﺴﺆﺍﻝ ﺃﻭ ﺍﻟﺴﺮﻗﺔ‬
‫‪ - ٧٢٦‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ‪ (٧٥٠) (٣١٤ / ١) -‬ﺻﺤﻴﺢ ﻟﻐﲑﻩ‬
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‫ﺨ ﹸﻞ ﺍ‪‬ﺑ ‪‬ﻦ ﺍﻟ ‪‬ﺰ‪‬ﺑ‪‬ﻴ ِﺮ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﺳ‪‬ـ ِﻤ ‪‬ﻌ ‪‬‬
‫ﺱ  ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻳ‪‬ﺒ ‪‬‬
‫ﺖ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎ ِﻭ ِﺭ ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫‪٧٢٧‬‬
‫ﺸ‪‬ﺒ ‪‬ﻊ ‪‬ﻭﺟ‪‬ﺎ ‪‬ﺭ ‪‬ﻩ ﺟ‪‬ﺎِﺋ ‪‬ﻊ ِﺇﻟﹶﻰ ‪‬ﺟ‪‬ﻨِﺒ ِﻪ «‪.‬‬
‫ﺲ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣ ‪‬ﻦ ﺍﻟﺬﻱ ‪‬ﻳ ‪‬‬
‫‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ --‬ﻳﻘﹸﻮ ﹸﻝ ‪ »:‬ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺑﻞ ﺍﻋﺘﱪ ﺇﺳﻌﺎﻓﻪ ﻭﺇﺩﺧﺎﻝ ﺍﻟﺴﺮﻭﺭ ﻋﻠﻴﻪ ﻣﻦ ﺃﺣﺴﻦ ﺍﻟﻘﺮﺑﺎﺕ‪،‬ﻭﺃﻓﻀﻞ ﺍﻷﻋﻤﺎﻝ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﻠﱠـ ِﻪ‬
‫ﺕ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻐ ِﻔ ‪‬ﺮ ِﺓ‬
‫ﺴ ٍﻦ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺟ ‪‬ﺪ ِﻩ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ ":‬ﺇ ﱠﻥ ِﻣ ‪‬ﻦ ﻣ‪‬ﻮ ِﺟﺒ‪‬ﺎ ِ‬
‫ﺴ ِﻦ ﺑﻦ ‪‬ﺣ ‪‬‬
‫ﺑﻦ ‪‬ﺣ ‪‬‬
‫ﺴِﻠ ِﻢ "‪..٧٢٨‬‬ ‫ﻚ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺴﺮ‪‬ﻭ ِﺭ ‪‬ﻋﻠﹶﻰ ﹶﺃﺧِﻴ ‪‬‬ ‫ِﺇ ‪‬ﺩﺧ‪‬ﺎ ﹶﻝ ﺍﻟ ‪‬‬
‫ﺐ ﺍ َﻷ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ِﺇﻟﹶﻰ ﺍﻟﻠﱠـ ِﻪ‬
‫ﺱ ‪‬ﺭﺿِﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ:‬ﺇ ﱠﻥ ﹶﺃ ‪‬ﺣ ‪‬‬ ‫ﻭ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
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‫ﺴِﻠ ِﻢ‪.‬‬
‫ﺴﺮ‪‬ﻭ ِﺭ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺾ ِﺇ ‪‬ﺩﺧ‪‬ﺎ ﹸﻝ ﺍﻟ ‪‬‬ ‫‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟ ﹶﻔﺮ‪‬ﺍِﺋ ِ‬
‫ﻀ ﹸﻞ ؟ ﻗﹶـﺎ ﹶﻝ‪ِ:‬ﺇ ‪‬ﺩﺧ‪‬ـﺎ ﹸﻝ‬ ‫ﻱ ﺍﹾﻟﹶﺄ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ﹶﺃ ﹾﻓ ‪‬‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﹶﻜ ِﺪ ِﺭ‪:‬ﹶﺃ ‪‬‬
‫ﻭﻋﻦ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬ﻋ‪‬ﻴ‪‬ﻴ‪‬ﻨ ﹶﺔ ؛ﻗﹶﺎ ﹶﻝ ‪:‬ﻗِﻴ ﹶﻞ ِﻟ ‪‬ﻤ ‪‬‬
‫ﻚ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﺍﹾﻟِﺈ ﹾﻓﻀ‪‬ﺎ ﹸﻝ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟِﺈ ‪‬ﺧﻮ‪‬ﺍ ِﻥ ‪ .‬ﻭﻛﹶﺎ ﹶﻥ‬‫ﺐ ِﺇﹶﻟ‪‬ﻴ ‪‬‬ ‫ﻱ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺴﺮ‪‬ﻭ ِﺭ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣ ِﻦ ‪ .‬ﻭﻗِﻴ ﹶﻞ ﹶﻟ ‪‬ﻪ‪:‬ﹶﺃ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﺿ ‪‬ﻬ ‪‬ﻢ ِﻟﱠﻠ ِﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭﺟ‪‬ـ ﱠﻞ‬‫ﻚ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﹶﺃ ‪‬ﻋ ِﺮ ‪‬‬‫ﺤ ‪‬ﺞ‪،‬ﹶﻓﻘِﻴ ﹶﻞ ﹶﻟ ‪‬ﻪ ﻓِﻲ ﹶﺫِﻟ ‪‬‬ ‫ﺻ‪‬ﺒﻴ‪‬ﺎ‪‬ﻧ ‪‬ﻪ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﺝ ِﻧﺴ‪‬ﺎ َﺀ ‪‬ﻩ ‪‬ﻭ ِ‬ ‫ِﺇﺫﹶﺍ ‪‬ﺣ ‪‬ﺞ ﺃﹶ ‪‬ﺧ ‪‬ﺮ ‪‬‬
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‫ﻚ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻫ ‪‬ﻮ ﹶﺃ ﹾﻗﻀ‪‬ﻰ ﻟِﻠ ‪‬ﺪ‪‬ﻳ ِﻦ ‪.‬‬
‫ﺤ ‪‬ﺞ ‪‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺩ‪‬ﻳ ‪‬ﻦ‪،‬ﹶﻓﻘِﻴ ﹶﻞ ﹶﻟ ‪‬ﻪ ﻓِﻲ ﹶﺫِﻟ ‪‬‬ ‫‪ .‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬‬
‫ﺴِﻠ ِﻢ ِﺇﻟﹶﻰ ﺫِﻱ ﺳ‪‬ـ ﹾﻠﻄﹶﺎ ٍﻥ‬ ‫ﺻﹶﻠ ﹰﺔ ِﻟﹶﺄﺧِﻴ ِﻪ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﺍﻟ ‪‬ﺪ ‪‬ﺭﺩ‪‬ﺍ ِﺀ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ :‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻭ ‪‬‬
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‫ﺠ‪‬ﻨ ِﺔ‬
‫ﺕ ﺍﹾﻟ ‪‬ﻌﻠﹶﻰ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫ﺴﺮ‪‬ﻭ ِﺭ ‪‬ﺭﹶﻓ ‪‬ﻌ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ﻓِﻲ ﺍﻟ ‪‬ﺪ ‪‬ﺭﺟ‪‬ﺎ ِ‬
‫ﻓِﻲ ‪‬ﻣ‪‬ﺒﹶﻠ ِﻎ ِﺑ ‪‬ﺮ ‪ ،‬ﹶﺃ ‪‬ﻭ ِﺇ ‪‬ﺩﺧ‪‬ﺎ ِﻝ ﺍﻟ ‪‬‬
‫ﺃﻧﻪ ﺟﻌﻞ ﺇﺳﻌﺎﻑ ﺍﳉﺎﺋﻊ ﻭﺍﶈﺮﻭﻡ ﰲ ﻭﻗﺖ ﺍﻟﺸﺪﺓ ﻣﻦ ﺃﻫﻢ ﺍﻟﻮﺍﺟﺒﺎﺕ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﺑ‪‬ـ ِﻦ‬
‫ﺼ ﱠﻔ ِﺔ ﻛﹶﺎﻧ‪‬ﻮﺍ ﹸﺃﻧ‪‬ﺎﺳ‪‬ﺎ ﹸﻓ ﹶﻘﺮ‪‬ﺍ َﺀ‪ ،‬ﻭﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -  -‬ﻗﹶﺎ ﹶﻝ » ‪‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ِﻋﻨ‪‬ـ ‪‬ﺪ ‪‬ﻩ‬ ‫ﺏ ﺍﻟ ‪‬‬‫ﺻﺤ‪‬ﺎ ‪‬‬ ‫ﹶﺃﺑِﻰ ‪‬ﺑ ﹾﻜ ٍﺮ ﹶﺃ ﱠﻥ ﺃﹶ ‪‬‬
‫ﻼﹶﺛ ٍﺔ ﻓﹶﺎ‪‬ﻧ ﹶﻄﹶﻠ ‪‬ﻖ‬
‫ﺱ « ‪ .‬ﻭﺃﹶ ﱠﻥ ﹶﺃﺑ‪‬ﺎ ‪‬ﺑ ﹾﻜ ٍﺮ ﺟ‪‬ﺎ َﺀ ِﺑﹶﺜ ﹶ‬ ‫ﺲ ﹶﺃ ‪‬ﻭ ﺳ‪‬ﺎ ِﺩ ‪‬‬
‫ﺚ‪ ،‬ﻭِﺇ ﹾﻥ ﹶﺃ ‪‬ﺭ‪‬ﺑ ‪‬ﻊ ﹶﻓﺨ‪‬ﺎ ِﻣ ‪‬‬
‫ﺐ ِﺑﺜﹶﺎِﻟ ٍ‬
‫ﹶﻃﻌ‪‬ﺎ ‪‬ﻡ ﺍﹾﺛ‪‬ﻨ‪‬ﻴ ِﻦ ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﺬ ‪‬ﻫ ‪‬‬
‫ﻼ ﹶﺃ ‪‬ﺩﺭِﻯ ﻗﹶﺎ ﹶﻝ ﻭ‪‬ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃﺗِﻰ ‪‬ﻭﺧ‪‬ﺎ ِﺩ ‪‬ﻡ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻨ‪‬ﺎ ‪‬ﻭﺑ‪‬ـ‪‬ﻴ ‪‬ﻦ‬ ‫ﺸ ‪‬ﺮ ٍﺓ‪،‬ﻗﹶﺎ ﹶﻝ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﹶﺃﻧ‪‬ﺎ ‪‬ﻭﹶﺃﺑِﻰ ‪‬ﻭﹸﺃﻣ‪‬ﻰ‪،‬ﹶﻓ ﹶ‬
‫ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ِ -  -‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺖ ﺍﹾﻟﻌِـﺸ‪‬ﺎ ُﺀ‪،‬ﹸﺛ ‪‬ﻢ‬ ‫ﺻﱢﻠ‪‬ﻴ ِ‬‫ﺚ ‪‬‬ ‫ﺚ ‪‬ﺣ‪‬ﻴ ﹸ‬ ‫ﺖ ﹶﺃﺑِﻰ ‪‬ﺑ ﹾﻜ ٍﺮ ‪ .‬ﻭِﺇ ﱠﻥ ﹶﺃﺑ‪‬ﺎ ‪‬ﺑ ﹾﻜ ٍﺮ ‪‬ﺗ ‪‬ﻌﺸ‪‬ﻰ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -  -‬ﹸﺛ ‪‬ﻢ ﹶﻟِﺒ ﹶ‬ ‫‪‬ﺑ‪‬ﻴ ِ‬
‫ﺖ ﻟﹶـ ‪‬ﻪ‬
‫ﺚ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬ﻌﺸ‪‬ﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -  -‬ﹶﻓﺠ‪‬ﺎ َﺀ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﻣ‪‬ﺎ ‪‬ﻣﻀ‪‬ﻰ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ‪‬ﻴ ِﻞ ﻣ‪‬ﺎ ﺷ‪‬ﺎ َﺀ ﺍﻟﱠﻠ ‪‬ﻪ‪،‬ﻗﹶﺎﹶﻟ ‪‬‬
‫‪‬ﺭ ‪‬ﺟ ‪‬ﻊ ﹶﻓﹶﻠِﺒ ﹶ‬

‫‪ - ٧٢٧‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ‪ -‬ﺍﳌﻜﱰ ‪ (٢٠١٦٠) (٣ / ١٠) -‬ﺻﺤﻴﺢ‬

‫‪ - ٧٢٨‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ‪ (٢٦٦٥) (١٤١ / ٣) -‬ﺣﺴﻦ ﻟﻐﲑﻩ‬
‫‪ - ٧٢٩‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ‪ ( ١٠٩١٦) (٢٨٤ / ٩) -‬ﺣﺴﻦ ﻟﻐﲑﻩ‬
‫‪ - ٧٣٠‬ﺍ‪‬ﺎﻟﺴﺔ ﻭﺟﻮﺍﻫﺮ ﺍﻟﻌﻠﻢ ‪ ( ١١٨٠) (٣٠ / ٤) -‬ﺻﺤﻴﺢ‬
‫‪ - ٧٣١‬ﻣﺴﻨﺪ ﺍﻟﺸﺎﻣﻴﲔ ‪ (٢٨)(٤٠ / ١) - ٣٦٠‬ﺣﺴﻦ ﻟﻐﲑﻩ‬
‫‪٣٧٣‬‬
‫ﺖ ﹶﺃ‪‬ﺑﻮ‪‬ﺍ ‪‬ﺣﺘ‪‬ـﻰ‬
‫ﺸ‪‬ﻴﺘِﻴ ِﻬ ‪‬ﻢ ﻗﹶﺎﹶﻟ ‪‬‬
‫ﻚ ‪ -‬ﻗﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻋ ‪‬‬
‫ﺿ‪‬ﻴ ِﻔ ‪‬‬
‫ﺖ ‪‬‬
‫ﻚ ‪ -‬ﹶﺃ ‪‬ﻭ ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺿﻴ‪‬ﺎِﻓ ‪‬‬
‫ﻚ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬‬
‫ﺴ ‪‬‬
‫ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ‪‬ﺗ ‪‬ﻪ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺣ‪‬ﺒ ‪‬‬
‫ﺐ‪ ،‬ﻭﹶﻗﺎ ﹶﻝ ﹸﻛﻠﹸـﻮﺍ‬ ‫ﻉ ‪‬ﻭ ‪‬ﺳ ‪‬‬ ‫ﺠ ‪‬ﺪ ‪‬‬‫ﺕ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ﹸﻏ‪‬ﻨﹶﺜ ‪‬ﺮ‪،‬ﹶﻓ ‪‬‬ ‫ﺖ ﹶﺃﻧ‪‬ﺎ ﻓﹶﺎ ‪‬ﺧ‪‬ﺘ‪‬ﺒ ﹾﺄ ‪‬‬
‫‪‬ﺗﺠِﻰ َﺀ‪ ،‬ﹶﻗ ‪‬ﺪ ‪‬ﻋ ِﺮﺿ‪‬ﻮﺍ ﹶﻓﹶﺄ‪‬ﺑﻮ‪‬ﺍ ‪.‬ﻗﹶﺎ ﹶﻝ ﹶﻓ ﹶﺬ ‪‬ﻫ‪‬ﺒ ‪‬‬
‫ﹶﻻ ‪‬ﻫﻨِﻴﺌﹰﺎ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﹶﻻ ﹶﺃ ﹾﻃ ‪‬ﻌ ‪‬ﻤ ‪‬ﻪ ﹶﺃ‪‬ﺑﺪ‪‬ﺍ‪،‬ﻭ‪‬ﺍ‪‬ﻳ ‪‬ﻢ ﺍﻟﱠﻠ ِﻪ ﻣ‪‬ﺎ ﹸﻛﻨ‪‬ﺎ ‪‬ﻧ ﹾﺄ ‪‬ﺧ ﹸﺬ ِﻣ ‪‬ﻦ ﹸﻟ ﹾﻘ ‪‬ﻤ ٍﺔ ِﺇ ﱠﻻ ‪‬ﺭﺑ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺳ ﹶﻔِﻠﻬ‪‬ﺎ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ‬
‫ﻚ‪،‬ﹶﻓ‪‬ﻨ ﹶﻈ ‪‬ﺮ ِﺇﹶﻟ‪‬ﻴﻬ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ﻓﹶـِﺈﺫﹶﺍ‬ ‫ﺖ ﹶﻗ‪‬ﺒ ﹶﻞ ﹶﺫِﻟ ‪‬‬ ‫ﺕ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ِﻣﻤ‪‬ﺎ ﻛﹶﺎ‪‬ﻧ ‪‬‬ ‫ِﻣ‪‬ﻨﻬ‪‬ﺎ ‪.‬ﻗﹶﺎ ﹶﻝ ‪‬ﻳ ‪‬ﻌﻨِﻰ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺷِﺒﻌ‪‬ﻮﺍ ‪‬ﻭﺻ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫ﺖ ﹶﻻ ‪‬ﻭﹸﻗ ‪‬ﺮ ِﺓ ‪‬ﻋ‪‬ﻴﻨِـﻰ‬ ‫ﺱ ﻣ‪‬ﺎ ‪‬ﻫﺬﹶﺍ ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﺖ ‪‬ﺑﻨِﻰ ِﻓﺮ‪‬ﺍ ٍ‬ ‫ِﻫ ‪‬ﻰ ﹶﻛﻤ‪‬ﺎ ِﻫ ‪‬ﻰ ﹶﺃ ‪‬ﻭ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ِﻣ‪‬ﻨﻬ‪‬ﺎ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ِﻻ ‪‬ﻣ ‪‬ﺮﹶﺃِﺗ ِﻪ ﻳ‪‬ﺎ ﹸﺃ ‪‬ﺧ ‪‬‬
‫ﻚ ِﻣ ‪‬ﻦ‬ ‫ﺕ ‪ .‬ﹶﻓﹶﺄ ﹶﻛ ﹶﻞ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ‪‬ﻭﻗﹶﺎ ﹶﻝ ِﺇ‪‬ﻧﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ ‪‬‬ ‫ﺙ ‪‬ﻣﺮ‪‬ﺍ ٍ‬ ‫ﻼ ِ‬ ‫ﻚ ِﺑﹶﺜ ﹶ‬
‫ﹶﻟ ِﻬ ‪‬ﻰ ﺍﻵ ﹶﻥ ﹶﺃ ﹾﻛﺜﹶ ‪‬ﺮ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﹶﻗ‪‬ﺒ ﹶﻞ ﹶﺫِﻟ ‪‬‬
‫ﺖ‬
‫ﺤ ‪‬‬ ‫ﺸ‪‬ﻴﻄﹶﺎ ِﻥ ‪ -‬ﻳ ‪‬ﻌﻨِﻰ ‪‬ﻳﻤِﻴ‪‬ﻨ ‪‬ﻪ ‪ -‬ﹸﺛ ‪‬ﻢ ﹶﺃ ﹶﻛ ﹶﻞ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﹸﻟ ﹾﻘ ‪‬ﻤ ﹰﺔ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﺣ ‪‬ﻤﹶﻠﻬ‪‬ﺎ ِﺇﻟﹶﻰ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻰ ‪ -  -‬ﹶﻓﹶﺄﺻ‪‬ـ‪‬ﺒ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﻼ‪ ،‬ﻣ ‪‬ﻊ ﹸﻛ ﱢﻞ ‪‬ﺭ ‪‬ﺟ ٍﻞ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‬
‫ﺸ ‪‬ﺮ ‪‬ﺭ ‪‬ﺟ ﹰ‬ ‫ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻨ‪‬ﺎ ‪‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﻗ ‪‬ﻮ ٍﻡ ‪‬ﻋ ﹾﻘ ‪‬ﺪ‪،‬ﹶﻓ ‪‬ﻤﻀ‪‬ﻰ ﺍ َﻷ ‪‬ﺟ ﹸﻞ‪ ،‬ﹶﻓ ﹶﻔ ‪‬ﺮﹶﻗﻨ‪‬ﺎ ﺍﹾﺛﻨ‪‬ﺎ ‪‬ﻋ ‪‬‬
‫ﺱ‪،‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ﹶﻛ ‪‬ﻢ ‪‬ﻣ ‪‬ﻊ ﹸﻛ ﱢﻞ ‪‬ﺭ ‪‬ﺟ ٍﻞ ﹶﻓﹶﺄ ﹶﻛﻠﹸﻮﺍ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﹶﺃ ‪‬ﺟ ‪‬ﻤﻌ‪‬ﻮ ﹶﻥ‪،‬ﹶﺃ ‪‬ﻭ ﹶﻛﻤ‪‬ﺎ ﻗﹶﺎ ﹶﻝ‪. . ٧٣٢‬‬
‫ﹸﺃﻧ‪‬ﺎ ‪‬‬
‫ﺤ ‪‬ﻦ ﻓِﻲ ‪‬ﺳ ﹶﻔ ٍﺮ ‪‬ﻣ ‪‬ﻊ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ِﺇ ﹾﺫ ﺟ‪‬ـﺎ َﺀ ‪‬ﺭﺟ‪‬ـ ﹲﻞ ‪‬ﻋﻠﹶـﻰ‬ ‫ﻱ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﺑ‪‬ﻴ‪‬ﻨﻤ‪‬ﺎ ‪‬ﻧ ‪‬‬‫ﺨ ‪‬ﺪ ِﺭ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺳﻌِﻴ ٍﺪ ﺍﹾﻟ ‪‬‬
‫ﻀ ﹸﻞ ﹶﻇ ‪‬ﻬ ٍﺮ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬ﻌ ‪‬ﺪ ِﺑ ِﻪ‬
‫ﺏ ‪‬ﻳﻤِﻴﻨ‪‬ﺎ ‪‬ﻭ ِﺷﻤ‪‬ﺎ ﹰﻻ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ :‬ﻣﻦ‪ ‬ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ﹶﻓ ‪‬‬ ‫ﻀ ِﺮ ‪‬‬
‫ﺠ ‪‬ﻌ ﹶﻞ ‪‬ﻳ ‪‬‬
‫ﺭ‪‬ﺍ ِﺣﹶﻠِﺘ ِﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ ‪‬‬
‫ﻑ‬
‫ﺻﻨ‪‬ﺎ ِ‬‫ﻀ ﹸﻞ ﺯ‪‬ﺍ ٍﺩ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬ﻌ ‪‬ﺪ ِﺑ ِﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻦ ﻻﹶ ﺯ‪‬ﺍ ‪‬ﺩ ﹶﻟ ‪‬ﻪ ﹶﻓ ﹶﺬ ﹶﻛ ‪‬ﺮ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬‬
‫‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻦ ﹶﻻ ﹶﻇ ‪‬ﻬ ‪‬ﺮ ﹶﻟ ‪‬ﻪ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ﹶﻓ ‪‬‬
‫ﻀ ٍﻞ‪.٧٣٣.‬‬‫ﺍﹾﻟﻤ‪‬ﺎ ِﻝ ﻣ‪‬ﺎ ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺭﹶﺃ‪‬ﻳ‪‬ﻨﺎ ﹶﺃ ﹾﻥ ﹶﻻ ‪‬ﺣ ‪‬ﻖ َﻷ ‪‬ﺣ ٍﺪ ِﻣﻨ‪‬ﺎ ﻓِﻲ ﹶﻓ ‪‬‬
‫ﺲ ﺑ‪‬ـ ِﻦ‬ ‫ﺃﻧﻪ ﺃﻭﺟﺐ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ﺃﻥ ﻳﻬﻴﺊ ﺳﺒﻴﻞ ﺍﻟﻌﻤﻞ ﻟﻜﻞ ﻣﻦ ﻛﺎﻥ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻴـﻪ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﻧ‪‬ـ ِ‬
‫ﻚ ﺷ‪‬ـ ‪‬ﻲ ٌﺀ ؟ "‬ ‫ﺴﹶﺄﹸﻟ ‪‬ﻪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ ":‬ﹶﺃﻣ‪‬ـﺎ ﻓِـﻲ ‪‬ﺑ‪‬ﻴﺘِـ ‪‬‬ ‫ﻚ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺭ ‪‬ﺟﻠﹰﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ‪‬ﻧﺼ‪‬ﺎ ِﺭ ﹶﺃﺗ‪‬ﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻳ‪‬ـ ‪‬‬ ‫ﻣ‪‬ﺎِﻟ ٍ‬
‫ﺏ ﻓِﻴ ِﻪ ِﻣ ‪‬ﻦ ﺍﹾﻟﻤ‪‬ﺎ ِﺀ‪،‬ﻗﹶﺎ ﹶﻝ‪ ":‬ﺍﹾﺋِﺘﻨِﻲ ِﺑ ِﻬﻤ‪‬ـﺎ‬
‫ﺸ ‪‬ﺮ ‪‬‬
‫ﺐ ‪‬ﻧ ‪‬‬ ‫ﻀ ‪‬ﻪ‪ ،‬ﻭﹶﻗ ‪‬ﻌ ‪‬‬
‫ﻂ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺴﹸ‬‫ﻀ ‪‬ﻪ ‪‬ﻭ‪‬ﻧ‪‬ﺒ ‪‬‬
‫ﺲ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺲ ‪‬ﻧ ﹾﻠ‪‬ﺒ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ‪:‬ﺑﻠﹶﻰ‪ِ ،‬ﺣ ﹾﻠ ‪‬‬
‫ﺸ‪‬ﺘﺮِﻱ ﻫ‪‬ـ ﹶﺬ‪‬ﻳ ِﻦ ؟ " ﻗﹶـﺎ ﹶﻝ‬ ‫"‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﹶﺄﺗ‪‬ﺎ ‪‬ﻩ ِﺑ ِﻬﻤ‪‬ﺎ‪ ،‬ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬ ‪‬ﻫﻤ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ِﺑ‪‬ﻴ ِﺪ ِﻩ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪ ":‬ﻣ ‪‬ﻦ ﻳ‪‬ـ ‪‬‬
‫‪‬ﺭ ‪‬ﺟ ﹲﻞ‪:‬ﹶﺃﻧ‪‬ﺎ‪،‬ﺁ ‪‬ﺧ ﹸﺬ ‪‬ﻫﻤ‪‬ﺎ ِﺑ ِﺪ ‪‬ﺭ ‪‬ﻫ ٍﻢ‪،‬ﻗﹶﺎ ﹶﻝ‪ ":‬ﻣ ‪‬ﻦ ‪‬ﻳﺰِﻳ ‪‬ﺪ ‪‬ﻋﻠﹶﻰ ِﺩ ‪‬ﺭ ‪‬ﻫ ٍﻢ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ‪‬ﻴ ِﻦ‪،‬ﹶﺃ ‪‬ﻭ ﹶﺛﻠﹶﺎﺛﹰﺎ "‪،‬ﻗﹶـﺎ ﹶﻝ ‪‬ﺭﺟ‪‬ـ ﹲﻞ‪:‬ﹶﺃﻧ‪‬ـﺎ‬
‫ﻱ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪ ":‬ﺍﺷ‪‬ـ‪‬ﺘ ِﺮ‬
‫ﺁ ‪‬ﺧ ﹸﺬ ‪‬ﻫﻤ‪‬ﺎ ِﺑ ِﺪ ‪‬ﺭ ‪‬ﻫ ‪‬ﻤ‪‬ﻴ ِﻦ ﹶﻓﹶﺄ ‪‬ﻋﻄﹶﺎ ‪‬ﻫﻤ‪‬ﺎ ِﺇﻳ‪‬ﺎ ‪‬ﻩ‪ ،‬ﻭﹶﺃ ‪‬ﺧ ﹶﺬ ﺍﻟ ‪‬ﺪ ‪‬ﺭ ‪‬ﻫ ‪‬ﻤ‪‬ﻴ ِﻦ ‪‬ﻭﹶﺃ ‪‬ﻋﻄﹶﺎ ‪‬ﻫﻤ‪‬ﺎ ﺍﹾﻟﹶﺄﻧ‪‬ـﺼ‪‬ﺎ ِﺭ ‪‬‬
‫ﺸ ‪‬ﺪ ﻓِﻴ ِﻪ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ‬
‫ﻚ‪،‬ﻭ‪‬ﺍ ‪‬ﺷ‪‬ﺘ ِﺮ ﺑِﺎﻟﹾﺂ ‪‬ﺧ ِﺮ ﹶﻗﺪ‪‬ﻭﻣ‪‬ﺎ ﹶﻓ ﹾﺄِﺗﻨِﻲ ِﺑ ِﻪ‪،"،‬ﹶﻓﹶﺄﺗ‪‬ﺎ ‪‬ﻩ ِﺑ ِﻪ‪،‬ﹶﻓ ‪‬‬
‫ﺑِﹶﺄ ‪‬ﺣ ِﺪ ِﻫﻤ‪‬ﺎ ﹶﻃﻌ‪‬ﺎﻣ‪‬ﺎ ﻓﹶﺎ‪‬ﻧِﺒ ﹾﺬ ‪‬ﻩ ِﺇﻟﹶﻰ ﹶﺃ ‪‬ﻫِﻠ ‪‬‬
‫ﺸ ‪‬ﺮ ‪‬ﻳ ‪‬ﻮﻣ‪‬ـﺎ‬‫ﺴ ﹶﺔ ﻋ‪‬ـ ‪‬‬ ‫ﻚ ‪‬ﺧﻤ‪‬ـ ‪‬‬ ‫ﺐ ‪‬ﻭِﺑ ‪‬ﻊ‪ ،‬ﻭﻟﹶﺎ ﹶﺃ ‪‬ﺭ‪‬ﻳ‪‬ﻨ ‪‬‬
‫ﺐ ﻓﹶﺎ ‪‬ﺣ‪‬ﺘ ِﻄ ‪‬‬ ‫ﺍﻟﱠﻠ ِﻪ  ﻋ‪‬ﻮﺩ‪‬ﺍ ِﺑ‪‬ﻴ ِﺪ ِﻩ‪،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ‪ ":‬ﺍ ﹾﺫ ‪‬ﻫ ‪‬‬
‫ﻀﻬ‪‬ﺎ‬ ‫ﺸ ‪‬ﺮ ﹶﺓ ‪‬ﺩﺭ‪‬ﺍ ِﻫ ‪‬ﻢ‪،‬ﻓﹶﺎﺷ‪‬ـ‪‬ﺘﺮ‪‬ﻯ ِﺑ‪‬ﺒﻌ‪‬ـ ِ‬ ‫ﺏ ﻋ‪‬ـ ‪‬‬ ‫ﺐ ‪‬ﻭ‪‬ﻳﺒِﻴ ‪‬ﻊ‪ ،‬ﹶﻓﺠ‪‬ﺎ َﺀ ‪‬ﻭﹶﻗ ‪‬ﺪ ﹶﺃﺻ‪‬ـﺎ ‪‬‬ ‫ﺤ‪‬ﺘ ِﻄ ‪‬‬ ‫ﺐ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ‪‬ﻳ ‪‬‬‫"‪ ،‬ﹶﻓ ﹶﺬ ‪‬ﻫ ‪‬‬

‫‪ - ٧٣٢‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪- ( ٦٠٢) -‬ﺟ‪‬ﺪﻉ‪:‬ﺩﻋﺎ ﺑﻘﻄﻊ ﺍﻷﻧﻒ ‪-‬ﺍﻟﻐﻨﺜﺮ‪:‬ﺍﻟﺜﻘﻴﻞ ﺍﻟﻮﺧﻢ‬

‫‪ - ٧٣٣‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪ ( ٤٦١٤) -‬ﻭﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪(٥٤١٩ )(٢٣٨ / ١٢) -‬‬
‫‪٣٧٤‬‬
‫ﺴﹶﺄﹶﻟ ﹸﺔ ‪‬ﻧ ﹾﻜ‪‬ﺘ ﹰﺔ ﻓِـﻲ‬
‫ﻚ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻥ ‪‬ﺗﺠِﻲ َﺀ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻀﻬ‪‬ﺎ ﹶﻃﻌ‪‬ﺎﻣ‪‬ﺎ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ ":‬ﻫﺬﹶﺍ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﹶﻟ ‪‬‬
‫ﹶﺛ ‪‬ﻮﺑ‪‬ﺎ‪ ،‬ﻭِﺑ‪‬ﺒ ‪‬ﻌ ِ‬
‫ﺼﹸﻠ ‪‬ﺢ ِﺇﻟﱠﺎ ِﻟﹶﺜﻠﹶﺎﹶﺛ ٍﺔ‪ِ:‬ﻟﺬِﻱ ﹶﻓ ﹾﻘ ٍﺮ ‪‬ﻣ ‪‬ﺪِﻗ ٍﻊ‪،‬ﹶﺃ ‪‬ﻭ ِﻟﺬِﻱ ﹸﻏ ‪‬ﺮ ٍﻡ ‪‬ﻣ ﹾﻔﻈِـ ٍﻊ‪،‬ﹶﺃ ‪‬ﻭ‬
‫ﺴﹶﺄﹶﻟ ﹶﺔ ﻟﹶﺎ ‪‬ﺗ ‪‬‬
‫ﻚ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ‪ِ،‬ﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫‪‬ﻭ ‪‬ﺟ ِﻬ ‪‬‬
‫‪٧٣٤‬‬
‫ِﻟﺬِﻱ ‪‬ﺩ ٍﻡ ﻣ‪‬ﻮ ِﺟ ٍﻊ "‬
‫ﺇﻧﻪ ﺳ ‪‬ﻦ ﻗﺎﻧﻮﻥ ﺍﻟﺘﻌﻮﻳﺾ ﺍﻟﻌﺎﺋﻠﻲ ﻟﻜﻞ ﻣﻮﻟﻮﺩ ﻳﻮﻟﺪ ﰲ ﺍﻹﺳﻼﻡ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺍﳌﻮﻟﻮﺩ ﺍﺑﻨﹰﺎ ﳊﺎﻛﻢ‬
‫ﺽ ِﻟ ﹾﻠ ‪‬ﻤ ‪‬ﻮﻟﹸـﻮ ِﺩ‬
‫ﺃﻭ ﻣﻮﻇﻒ ﺃﻡ ﻛﺎﻥ ﺍﺑﻨﹰﺎ ﻟﻌﺎﻣﻞ ﺃﻭ ﺳﻮﻗﺔ‪..‬ﻓ ‪‬ﻌ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻛﹶﺎ ﹶﻥ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﻟﹶﺎ ‪‬ﻳﻔﹾـ ِﺮ ‪‬‬
‫ﺽ ِﻟﻜﹸـ ﱢﻞ‬ ‫ﺠﻠﹸﻮﺍ ﹶﺃ ‪‬ﻭﻟﹶﺎ ‪‬ﺩ ﹸﻛ ‪‬ﻢ ‪‬ﻋ ِﻦ ﺍﹾﻟ ِﻔﻄﹶﺎ ِﻡ ؛ﹶﻓِﺈﻧ‪‬ﺎ ‪‬ﻧﻔﹾـ ِﺮ ‪‬‬ ‫‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹾﻔ ﹶﻄ ‪‬ﻢ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻣﻨ‪‬ﺎ ِﺩﻳ‪‬ﺎ ﹶﻓﻨ‪‬ﺎﺩ‪‬ﻯ‪:‬ﻟﹶﺎ ‪‬ﺗ ‪‬ﻌ ‪‬‬
‫‪٧٣٥‬‬
‫ﺽ ِﻟ ﹸﻜ ﱢﻞ ‪‬ﻣ ‪‬ﻮﻟﹸﻮ ٍﺩ ﻓِﻲ ﺍﹾﻟِﺈ ‪‬ﺳﻠﹶﺎ ِﻡ "‬
‫ﻕ ﺑِﺎﹾﻟ ﹶﻔ ‪‬ﺮ ِ‬
‫ﻚ ﻓِﻲ ﺍﻟﹾﺂﻓﹶﺎ ِ‬ ‫ﺐ ِﺑ ﹶﺬِﻟ ‪‬‬
‫‪‬ﻣ ‪‬ﻮﻟﹸﻮ ٍﺩ ﻓِﻲ ﺍﹾﻟِﺈ ‪‬ﺳﻠﹶﺎ ِﻡ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ ﹶﻛ‪‬ﺘ ‪‬‬
‫ﺽ ﹶﻟ ‪‬ﻪ ﻓِـﻲ‬ ‫ﺏ ِﺇﺫﹶﺍ ‪‬ﻭِﻟ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﻟﹸﻮ ‪‬ﺩ‪،‬ﹸﻓ ِﺮ ‪‬‬ ‫ﺨﻄﱠﺎ ِ‬‫ﺱ ﻓِﻲ ‪‬ﺯ ‪‬ﻣ ِﻦ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﹶﻗﺒِﻴ ٍﻞ‪،‬ﹶﻗﺎ ﹶﻝ‪:‬ﻛﹶﺎ ﹶﻥ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻚ ِﻟ ﹾﻠ ﹶﻔﻄِﻴ ِﻢ‪،‬ﹶﻓﹶﻠ ‪‬ﻢ‬
‫ﺤ ‪‬ﻖ ِﺑ ِﻪ‪ ،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻣﻌ‪‬ﺎ ِﻭ‪‬ﻳ ﹸﺔ ﹶﺃ ﹾﻓ ‪‬ﺮ ‪‬ﺩ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﻟﹸﻮ ‪‬ﺩ‪ ،‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﹶﺫِﻟ ‪‬‬
‫ﺽ ﹸﺃﹾﻟ ِ‬
‫ﺸ ‪‬ﺮ ٍﺓ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﺑﹶﻠ ﹶﻎ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻔ‪‬ﺘ ‪‬ﺮ ‪‬‬
‫‪‬ﻋ ‪‬‬
‫ﻚ ﹸﻛﱠﻠ ‪‬ﻪ‪ِ،‬ﺇﻟﱠﺎ ِﻟ ‪‬ﻤ ‪‬ﻦ ﺷ‪‬ـﺎ َﺀ ﻗﹶـﺎ ﹶﻝ ﹶﺃﺑ‪‬ـﻮ‬ ‫ﻚ ‪‬ﺣ‪‬ﺘﻰ ﹶﻗ ﹶﻄ ‪‬ﻊ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ ‪‬ﺒ ِﺪ ﺍﹾﻟ ‪‬ﻌﺰِﻳ ِﺰ ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬ﺮﻭ‪‬ﺍ ﹶﻥ ﹶﺫِﻟ ‪‬‬ ‫‪‬ﻳ ‪‬ﺰ ﹾﻝ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﻱ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﺍﻟﹾﺂ ِﺧ ‪‬ﺮ‬ ‫ﺽ ﹶﻟ ‪‬ﻪ‪ ،‬ﻫ ‪‬ﻮ ‪‬ﺭﹾﺃ ‪‬‬
‫ﻀ ِﺔ‪ ،‬ﻭﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ‪ِ:‬ﺇﺫﹶﺍ ‪‬ﻭِﻟ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﻟﹸﻮ ‪‬ﺩ ﹸﻓ ِﺮ ‪‬‬‫ﺤ ‪‬ﻖ ِﺑ ِﻪ ‪‬ﻳ ‪‬ﻌﻨِﻲ ﻓِﻲ ﺍﹾﻟ ﹶﻔﺮِﻳ ‪‬‬ ‫‪‬ﻋ‪‬ﺒ‪‬ﻴ ٍﺪ‪:‬ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻪ‪:‬ﹸﺃﹾﻟ ِ‬
‫‪٧٣٦‬‬
‫ﺍﱠﻟﺬِﻱ ‪‬ﺭ ‪‬ﺟ ‪‬ﻊ ِﺇﹶﻟ‪‬ﻴ ِﻪ "‬
‫ﺖ‬
‫ﺽ ﻟِﺎ‪‬ﺑ ٍﻦ ﻟِﻲ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ ":‬ﻟﹶـ ‪‬ﻮ ﹸﻛﻨ‪‬ـ ‪‬‬ ‫ﺖ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﹾﻟ ‪‬ﻌﺰِﻳ ِﺰ‪:‬ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻔ ِﺮ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹸﺃ ‪‬ﻣ‪‬ﻴ ﹶﺔ ‪‬ﺑ ِﻦ ‪‬ﻳﺰِﻳ ‪‬ﺪ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺳﹶﺄﹾﻟ ‪‬‬
‫ﻑ ِﻟ ‪‬ﻬﺬﹶﺍ ‪‬ﻭ ‪‬ﺟﻬ‪‬ﺎ‪ِ،‬ﺇﻟﱠﺎ ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻟﹶـ ‪‬ﻢ ‪‬ﻳﻜﹸـ ‪‬ﻦ‬ ‫ﺖ ِﻟ ‪‬ﻬﺬﹶﺍ " ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ٍﺪ‪:‬ﻟﹶﺎ ﹶﺃ ‪‬ﻋ ِﺮ ‪‬‬ ‫ﺿ ‪‬‬ ‫ﺽ ﻟِﺎ‪‬ﺑ ٍﻦ ﻟِﻲ ِﻣﹾﺜﹶﻠ ‪‬ﻪ ﹶﻓ ‪‬ﺮ ‪‬‬ ‫ﹶﺃ ﹾﻓ ِﺮ ‪‬‬
‫ﺽ‬
‫ﺏ ﺍﹾﻟﹶﺄ ‪‬ﻭ ﹸﻝ‪:‬ﹶﺃ ﹾﻥ ﻟﹶﺎ ‪‬ﻳ ﹾﻔ ِﺮ ‪‬‬
‫ﺨﻄﱠﺎ ِ‬
‫ﻱ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬‬
‫ﻚ ﻛﹶﺎ ﹶﻥ ‪‬ﺭﹾﺃ ‪‬‬ ‫ﻑ ِﻣ ‪‬ﻦ ‪‬ﺭﹾﺃِﻳ ِﻪ ‪ .‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬ ‫ﹸﻓ ِﻄ ‪‬ﻢ‪ِ،‬ﻟﹶﺄ ﱠﻥ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ‪‬‬
‫ﻱ ‪‬ﻋﹾﺜﻤ‪‬ﺎ ﹶﻥ ‪‬ﻭ ‪‬ﻋِﻠ ‪‬ﻲ‪ ،‬ﻭﻫ‪‬ـ ‪‬ﻮ‬ ‫ﻚ ﻛﹶﺎ ﹶﻥ ‪‬ﺭﹾﺃ ‪‬‬ ‫ﺽ ِﻟ ﹸﻜ ﱢﻞ ‪‬ﻣ ‪‬ﻮﻟﹸﻮ ٍﺩ ‪ .‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬‫ﻟِﻠ ‪‬ﺮﺿِﻴ ِﻊ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹾﻔ ﹶﻄ ‪‬ﻢ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ﹶﻛ ‪‬ﻪ ‪‬ﻭﹶﻓ ‪‬ﺮ ‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ‪ ،‬ﹶﻓﹶﺄﺭ‪‬ﺍ ‪‬ﻫ ‪‬ﻢ ﺍ ‪‬ﺧ‪‬ﺘﹶﻠﻔﹸﻮﺍ ﻓِﻴ ِﻪ ﻣ‪‬ﺎ ﺩ‪‬ﺍ ‪‬ﻡ ‪‬ﺭﺿِﻴﻌ‪‬ﺎ‪،‬ﹶﻓِﺈﺫﹶﺍ ﺻ‪‬ـﺎ ‪‬ﺭ‬ ‫ﺴ‪‬ﻴ ‪‬ﻦ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻲ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬﻤ‪‬ﺎ ﺍﻟ ‪‬‬
‫ﺤ‪‬‬ ‫ﺍﱠﻟﺬِﻱ ﹶﺃ ﹾﻓﺘ‪‬ﻰ ِﺑ ِﻪ ﺍﹾﻟ ‪‬‬
‫ﺻ ﹾﻔﻨ‪‬ﺎ ﺣ‪‬ﺎﹶﻟ ‪‬ﻬ ‪‬ﻢ‬
‫ﺿ ‪‬ﺮ ِﺓ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻭ ‪‬‬
‫ﻱ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟﺤ‪‬ﺎ ِ‬
‫ﺲ ‪‬ﻳﻜﹸﻮ ﹸﻥ ‪‬ﻫﺬﹶﺍ ِﺇﻟﱠﺎ ِﻟ ﹶﺬﺭ‪‬ﺍ ِﺭ ‪‬‬ ‫ﺨ‪‬ﺘِﻠﻔﹸﻮﺍ ﻓِﻴ ِﻪ‪ ،‬ﻭﹶﻟ‪‬ﻴ ‪‬‬
‫ِﺇﻟﹶﻰ ﺍﹾﻟ ِﻔﻄﹶﺎ ِﻡ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫‪٧٣٧‬‬
‫ﺏ ﺍﹾﻟﹶﺄ ‪‬ﻭ ِﻝ‪ِ،‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺁﺑ‪‬ﺎِﺋ ِﻬ ‪‬ﻢ "‬
‫ﻓِﻲ ﺍﹾﻟﺒ‪‬ﺎ ِ‬

‫‪ - ٧٣٤‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ -‬ﺍﳌﻜﱰ ‪ (١٦٤٣) -‬ﺣﺴﻦ‬

‫‪ - ٧٣٥‬ﺍﹾﻟﹶﺄ ‪‬ﻣﻮ‪‬ﺍ ﹸﻝ ِﻟ ﹾﻠﻘﹶﺎ ِﺳ ِﻢ ‪‬ﺑ ِﻦ ‪‬ﺳﻠﱠﺎ ٍﻡ )‪ ( ٥٠٠‬ﺿﻌﻴﻒ‬
‫‪ - ٧٣٦‬ﺍﹾﻟﹶﺄ ‪‬ﻣﻮ‪‬ﺍ ﹸﻝ ِﻟ ﹾﻠﻘﹶﺎ ِﺳ ِﻢ ‪‬ﺑ ِﻦ ‪‬ﺳﻠﱠﺎ ٍﻡ )‪ ( ٥١٤‬ﺣﺴﻦ ﻣﺮﺳﻞ‬
‫‪ - ٧٣٧‬ﺍﹾﻟﹶﺄ ‪‬ﻣﻮ‪‬ﺍ ﹸﻝ ِﻟ ﹾﻠﻘﹶﺎ ِﺳ ِﻢ ‪‬ﺑ ِﻦ ‪‬ﺳﻠﱠﺎ ٍﻡ )‪ ( ٥١٣‬ﺣﺴﻦ‬
‫‪٣٧٥‬‬
‫ﻫﺬﺍ ﻋﺪﺍ ﻋﻦ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻮﺟﺪﺍﻧﻴﺔ ﺍﻟﱵ ﻳﻐﺮﺱ ﺍﻹﺳﻼﻡ ﺟﺬﻭﺭﻫﺎ ﰲ ﻗﻠﻮﺏ ﺍﳌﺴﻠﻤﲔ‪،‬ﻭﰲ ﺃﻋﻤﺎﻕ‬
‫ﻣﺸﺎﻋﺮﻫﻢ‪،‬ﻭﺣﻨﺎﻳﺎ ﺿﻤﺎﺋﺮﻫﻢ‪..‬ﻟﻴﻨﺪﻓﻊ ﺍﳉﻤﻴﻊ ﺇﱃ ﲢﻘﻴﻖ ﺍﻟﺘﻌﺎﻭﻥ‪،‬ﻭﺍﻟﺘﻜﺎﻓﻞ‪،‬ﻭﺍﻹﻳﺜﺎﺭ ﻋﻦ ﺭﻏﺒﺔ‬
‫ﻭﺇﳝﺎﻥ‪،‬ﻭﻃﻮﺍﻋﻴﺔ ﻭﺍﺧﺘﻴﺎﺭ‪..‬‬
‫ﻭﺍﻟﻮﺍﻗﻊ ﺍﻟﺘﺎﺭﳜﻲ ﺃﻛﱪ ﺷﺎﻫﺪ ﻋﻠﻰ ﻣﺎ ﻧﻘﻮﻝ‪..‬ﻭﺇﻟﻴﻜﻢ ﺑﻌﺾ ﺍﻟﻨﻤـﺎﺫﺝ ﰲ ﺗﻜﺎﻓـﻞ ﺍ‪‬ﺘﻤـﻊ‬
‫ﺍﳌﺴﻠﻢ‪،‬ﻭﰲ ﺗﻌﺎﻃﻔﻪ ﻭﺗﺮﺍﲪﻪ ﻭﺗﻌﺎﻭﻧﻪ‪:‬‬
‫ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ‪:‬ﻛﺎﻥ ﻧﺎﺱ ﺑﺎﳌﺪﻳﻨﺔ ﻳﻌﻴﺸﻮﻥ ﻻ ﻳﺪﺭﻭﻥ ﻣـﻦ ﺃﻳـﻦ ﻳﻌﻴـﺸﻮﻥ ﻭﻣـﻦ‬
‫ﻳﻌﻄﻴﻬﻢ‪،‬ﻓﻠﻤﺎ ﻣﺎﺕ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﻓﻘﺪﻭﺍ ﺫﻟﻚ ﻓﻌﺮﻓﻮﺍ ﺃﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺄﺗﻴﻬﻢ ﰲ ﺍﻟﻠﻴﻞ ﲟﺎ‬
‫ﻳﺄﺗﻴﻬﻢ ﺑﻪ‪.‬‬
‫ﻭﳌﺎ ﻣﺎﺕ ﻭﺟﺪﻭﺍ ﰲ ﻇﻬﺮﻩ ﻭﺃﻛﺘﺎﻓﻪ ﺃﺛﺮ ﲪﻞ ﺍﳉﺮﺍﺏ ﺇﱃ ﺑﻴﻮﺕ ﺍﻷﺭﺍﻣﻞ ﻭﺍﳌﺴﺎﻛﲔ ﰲ ﺍﻟﻠﻴﻞ‪.‬‬
‫ﻭﻗﻴﻞ‪:‬ﺇﻧﻪ ﻛﺎﻥ ﻳﻌﻮﻝ ﻣﺎﺋﺔ ﺃﻫﻞ ﺑﻴﺖ ﺑﺎﳌﺪﻳﻨﺔ ﻭﻻ ﻳﺪﺭﻭﻥ ﺑﺬﻟﻚ ﺣﱴ ﻣﺎﺕ‪.‬‬
‫ﻭﺩﺧﻞ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﻋﻠﻰ ﳏﻤﺪ ﺑﻦ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﻳﻌﻮﺩﻩ ﻓﺒﻜﻰ ﺍﺑﻦ ﺃﺳﺎﻣﺔ ﻓﻘﺎﻝ ﻟﻪ‪:‬ﻣـﺎ‬
‫ﻳﺒﻜﻴﻚ؟ ﻗﺎﻝ‪:‬ﻋﻠ ‪‬ﻲ ﺩﻳﻦ‪،‬ﻗﺎﻝ‪:‬ﻭﻛﻢ ﻫﻮ؟ ﻗﺎﻝ‪:‬ﲬﺴﺔ ﻋﺸﺮ ﺃﻟﻒ ﺩﻳﻨﺎﺭ ‪ -‬ﻭﰲ ﺭﻭﺍﻳﺔ ﺳﺒﻌﺔ ﻋﺸﺮ‬
‫‪٧٣٨‬‬
‫ﺃﻟﻒ ﺩﻳﻨﺎﺭ ‪ -‬ﻓﻘﺎﻝ‪:‬ﻫﻲ ﻋﻠ ‪‬ﻲ‪.‬‬
‫ﻂ‪.‬‬
‫ﺖ ‪‬ﻋﹶﻠ ‪‬ﻲ ‪‬ﺯﻛﹶﺎ ﹲﺓ ﹶﻗ ﱡ‬
‫ﻒ ِﺩ‪‬ﻳﻨ‪‬ﺎ ٍﺭ ﻓِﻲ ﹸﻛ ﱢﻞ ‪‬ﺳ‪‬ﻨ ٍﺔ‪ ،‬ﻭﻗﹶﺎ ﹶﻝ‪:‬ﻣ‪‬ﺎ ‪‬ﻭ ‪‬ﺟ‪‬ﺒ ‪‬‬‫ﺸ ِﺮ‪‬ﻳ ‪‬ﻦ ﹶﺃﹾﻟ ‪‬‬
‫ﺚ ‪‬ﻳﺴ‪‬ﺘ ِﻐ ﱡﻞ ِﻋ ‪‬‬ ‫ﻭﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ‪‬ﻴ ﹸ‬
‫ﺼ ‪‬ﻮ ‪‬ﺭ ﺑـ ‪‬ﻦ ‪‬ﻋﻤ‪‬ـﺎ ٍﺭ‬ ‫ﻒ ِﺩ‪‬ﻳﻨ‪‬ﺎ ٍﺭ‪ ،‬ﻭﹶﺃ ‪‬ﻋﻄﹶﻰ ‪‬ﻣ‪‬ﻨ ‪‬‬
‫ﻒ ِﺩ‪‬ﻳﻨ‪‬ﺎ ٍﺭ‪ ،‬ﻭﹶﺃ ‪‬ﻋﻄﹶﻰ ﻣ‪‬ﺎﻟِﻜﹰﺎ ﹶﺃﹾﻟ ‪‬‬
‫ﺚ ﺍ‪‬ﺑ ‪‬ﻦ ﹶﻟ ِﻬ‪‬ﻴ ‪‬ﻌ ﹶﺔ ﹶﺃﹾﻟ ‪‬‬
‫‪‬ﻭﹶﺃ ‪‬ﻋﻄﹶﻰ ﺍﻟﱠﻠ‪‬ﻴ ﹸ‬
‫ﺙ ﻣﺎﹶﺋ ِﺔ ِﺩ‪‬ﻳﻨ‪‬ﺎ ٍﺭ‪.‬‬‫ﻼ ﹶ‬ ‫ﺴﻮ‪‬ﻯ ﹶﺛ ﹶ‬ ‫ﻒ ِﺩ‪‬ﻳﻨ‪‬ﺎ ٍﺭ‪ ،‬ﻭﺟ‪‬ﺎ ِﺭ‪‬ﻳ ﹰﺔ ‪‬ﺗ ‪‬‬
‫ﻆ ﹶﺃﹾﻟ ‪‬‬
‫ﺍﻟﻮ‪‬ﺍ ِﻋ ﹶ‬
‫ﻼ‪.‬‬
‫ﺴﹰ‬‫ﺙ‪ِ،‬ﺇ ﱠﻥ ﺍﺑ‪‬ﻨﹰﺎ ﻟِﻲ ‪‬ﻋِﻠ‪‬ﻴ ﹲﻞ‪،‬ﻭ‪‬ﺍ ‪‬ﺷ‪‬ﺘﻬ‪‬ﻰ ‪‬ﻋ ‪‬‬‫ﺖ‪:‬ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎ ﺍﳊﹶﺎ ِﺭ ِ‬ ‫ﺚ‪،‬ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬‫ﺕ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ﹲﺓ ِﺇﻟﹶﻰ ﺍﻟﱠﻠ‪‬ﻴ ِ‬‫ﻗﹶﺎ ﹶﻝ‪ :‬ﻭﺟ‪‬ﺎﺀ ِ‬
‫ﺸ ‪‬ﺮ ‪‬ﻭ ﹶﻥ ﻭ‪‬ﻣﺎﹶﺋ ﹸﺔ ‪‬ﺭ ﹾﻃ ٍﻞ‪.‬‬
‫ﻁ‪ِ :‬ﻋ ‪‬‬ ‫ﺴ ٍﻞ‪.‬ﻭ‪‬ﺍ ِﳌ ‪‬ﺮ ﹸ‬‫ﻼ ‪‬ﻡ‪،‬ﹶﺃ ‪‬ﻋ ِﻄﻬ‪‬ﺎ ِﻣﺮ‪‬ﻃﹰﺎ ِﻣ ‪‬ﻦ ‪‬ﻋ ‪‬‬ ‫ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ﹸﻏ ﹶ‬
‫ﺚ ﹶﺛ ‪‬ﻤ ‪‬ﺮ ﹰﺓ‪،‬ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻐﹶﻠ ‪‬ﻮﻫ‪‬ﺎ‪،‬ﻓﹶﺎ ‪‬ﺳ‪‬ﺘﻘﹶﺎﹸﻟ ‪‬ﻮ ‪‬ﻩ‪،‬ﹶﻓﹶﺄﻗﹶﺎﹶﻟﻬ‪‬ﻢ‪،‬ﹸﺛ ‪‬ﻢ‬
‫ﺴ ِﻜ‪‬ﻴ ٍﻦ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﺍ ‪‬ﺷ‪‬ﺘﺮ‪‬ﻯ ﹶﻗ ‪‬ﻮ ‪‬ﻡ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ‪‬ﻴ ِ‬ ‫ﺙ ﺑ ِﻦ ِﻣ ‪‬‬ ‫‪‬ﻭ ‪‬ﻋ ِﻦ ﺍﳊﹶﺎ ِﺭ ِ‬
‫ﺙ ﻓِـﻲ‬ ‫ﺴ‪‬ﻴ ‪‬ﻦ ِﺩ‪‬ﻳﻨ‪‬ﺎﺭﹰﺍ‪ ،‬ﹶﻓﻘﹶـﺎ ﹶﻝ ﻟﹶـ ‪‬ﻪ ﺍ‪‬ﺑﻨ‪‬ـ ‪‬ﻪ ﺍﳊﹶـﺎ ِﺭ ﹸ‬ ‫ﺨﻤ‪‬ـ ِ‬ ‫ﺱ‪،‬ﹶﻓﹶﺄ ‪‬ﻣ ‪‬ﺮ ﹶﻟﻬ‪‬ﻢ ِﺑ ‪‬‬
‫ﺨﺮِﻳ ﹶﻄ ٍﺔ ِﻓ‪‬ﻴﻬ‪‬ﺎ ﹶﺃ ﹾﻛﻴ‪‬ﺎ ‪‬‬
‫‪‬ﺩﻋ‪‬ﺎ ِﺑ ‪‬‬
‫ﺿﻬ‪‬ﻢ ﻣِـ ‪‬ﻦ ﹶﺃ ‪‬ﻣِﻠﻬِـﻢ‬ ‫ﺖ ﹶﺃ ﹾﻥ ﹸﺃ ‪‬ﻋ ‪‬ﻮ ‪‬‬ ‫ﻼ‪،‬ﻓﹶﹶﺄ ‪‬ﺣ‪‬ﺒ‪‬ﺒ ‪‬‬ ‫ﻚ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﹶﻏﻔﹾﺮﹰﺍ‪ِ،‬ﺇ‪‬ﻧﻬ‪‬ﻢ ﹶﻗ ‪‬ﺪ ﻛﹶﺎﻧ‪‬ﻮﺍ ﹶﺃ ‪‬ﻣﻠﹸﻮﺍ ِﻓ‪‬ﻴﻬ‪‬ﺎ ﹶﺃ ‪‬ﻣ ﹰ‬ ‫ﹶﺫِﻟ ‪‬‬
‫‪٧٣٩‬‬
‫ِﺑ ‪‬ﻬﺬﹶﺍ‪.‬‬

‫‪ - ٧٣٨‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ ﻣﺪﻗﻖ ‪(٢١٢ / ١٠) -‬‬

‫‪ - ٧٣٩‬ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ )‪(١٤٩/٨‬‬
‫‪٣٧٦‬‬
‫ﻭﻛﺎﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺍﻹﻣﺎﻡ ﺍﻟﻜﺒﲑ ﺍﶈ ‪‬ﺪﺙ ﻛﺜﲑ ﺍﻟﺼﺪﻗﺎﺕ‪،‬ﻭﺧﺮﺝ ﻣﺮﺓ ﺇﱃ ﺍﳊﺞ ﻓﺎﺟﺘﺎﺯ‬
‫ﺑﺒﻌﺾ ﺍﻟﺒﻼﺩ ﻓﻤﺎﺕ ﻃﺎﺋﺮ ﻣﻌﻬﻢ ﻓﺄﻣﺮ ﺑﺈﻟﻘﺎﺋﻪ ﻋﻠﻰ ﻣﺰﺑﻠﺔ ﻫﻨﺎﻙ‪،‬ﻭﺳﺎﺭ ﺃﺻﺤﺎﺑﻪ ﺃﻣﺎﻣﻪ ﻭﲣﻠـﻒ‬
‫ﻫﻮ ﻭﺭﺍﺀﻫﻢ‪،‬ﻓﻠﻤﺎ ﻣﺮ ﺑﺎﳌﺰﺑﻠﺔ ﺇﺫﺍ ﺟﺎﺭﻳﺔ ﻗﺪ ﺧﺮﺟﺖ ﻣﻦ ﺩﺍﺭ ﻗﺮﻳﺒﺔ ﻣﻨﻬﺎ ﻓﺄﺧﺬﺕ ﺫﻟﻚ ﺍﻟﻄﺎﺋﺮ‬
‫ﺍﳌﻴﺖ ﰒ ﻟﻔﺘﻪ ﰒ ﺃﺳﺮﻋﺖ ﺑﻪ ﺇﱃ ﺍﻟﺪﺍﺭ‪،‬ﻓﺠﺎﺀ ﻓﺴﺄﳍﺎ ﻋﻦ ﺃﻣﺮﻫﺎ ﻭﺃﺧﺬﻫﺎ ﺍﳌﻴﺘـﺔ‪،‬ﻓﻘﺎﻟﺖ‪:‬ﺃﻧـﺎ‬
‫ﻭﺃﺧﻲ ﻫﻨﺎ ﻟﻴﺲ ﻟﻨﺎ ﺷﻲﺀ ﺇﻻ ﻫﺬﺍ ﺍﻹﺯﺍﺭ‪،‬ﻭﻟﻴﺲ ﻟﻨﺎ ﻗﻮﺕ ﺇﻻ ﻣﺎ ﻳﻠﻘﻰ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺰﺑﻠﺔ‪،‬ﻭﻗـﺪ‬
‫ﺣﻠﺖ ﻟﻨﺎ ﺍﳌﻴﺘﺔ ﻣﻨﺬ ﺃﻳﺎﻡ‪،‬ﻭﻛﺎﻥ ﺃﺑﻮﻧﺎ ﻟﻪ ﻣﺎﻝ ﻓﻈﻠﻢ ﻭﺃﺧﺬ ﻣﺎﻟﻪ ﻭﻗﺘﻞ‪.‬‬
‫ﻓﺄﻣﺮ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺑﺮﺩ ﺍﻷﲪﺎﻝ ﻭﻗﺎﻝ ﻟﻮﻛﻴﻠﻪ‪:‬ﻛﻢ ﻣﻌﻚ ﻣﻦ ﺍﻟﻨﻔﻘﺔ ؟‬
‫ﻗﺎﻝ‪:‬ﺃﻟﻒ ﺩﻳﻨﺎﺭ‪.‬‬
‫ﻓﻘﺎﻝ‪:‬ﻋ ‪‬ﺪ ﻣﻨﻬﺎ ﻋﺸﺮﻳﻦ ﺩﻳﻨﺎﺭﹰﺍ ﺗﻜﻔﻴﻨﺎ ﺇﱃ ﻣﺮﻭ ﻭﺃﻋﻄﻬﺎ ﺍﻟﺒﺎﻗﻲ‪،‬ﻓﻬﺬﺍ ﺃﻓﻀﻞ ﻣﻦ ﺣﺠﻨﺎ ﰲ ﻫﺬﺍ‬
‫‪٧٤٠‬‬
‫ﺍﻟﻌﺎﻡ‪،‬ﰒ ﺭﺟﻊ‪.‬‬
‫ﻭﻳﻮﻡ ﺗﺘﻀﺎﻓﺮ ﺟﻬﻮﺩ ﺍﻟﺪﻭﻟﺔ‪،‬ﻭﺟﻬﻮﺩ ﺍ‪‬ﺘﻤﻊ‪،‬ﻭﺟﻬﻮﺩ ﺍﻷﻓﺮﺍﺩ ﰲ ﺣﻞ ﻣﺸﻜﻠﺔ ﺍﻟﻔﻘﺮ‪،‬ﻻ ﻳﺒﻘﻰ ﰲ‬
‫ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﻓﻘﲑ ﻭﻻ ﳏﺘﺎﺝ‪،‬ﻭﺗﻨﻌﻢ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻈﻼﻝ ﺍﻷﻣﻦ‪،‬ﻭﺍﻟﺮﻓﺎﻫﻴـﺔ‪،‬ﻭﺍﻟﺘﻜﺎﻓﻞ‬
‫ﻭﺍﻻﺳﺘﻘﺮﺍﺭ‪..‬ﻭﻳﺘﺤﺮﺭ ﺃﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﻛﻞ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻹﺟﺮﺍﻣﻴﺔ‪،‬ﻭﺍﻻﳓﺮﺍﻓﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ‪..‬ﻭﻧـﺮﻯ‬
‫ﺑﺄﻡ ﺃﻋﻴﻨﻨﺎ ﺭﺍﻳﺔ ﺍﻟﻌﺰﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺮﻓﺮﻑ ﰲ ﻋﻠﻴﺎﺀ ﺍ‪‬ﺪ ﻭﺍﻟﻜﺮﺍﻣﺔ‪،‬ﻭﻳﻮﻣﺌﺬ ﻳﻔﺮﺡ ﺍﳌﺆﻣﻨﻮﻥ ﺑﻨﺼﺮ‬
‫‪٧٤١‬‬
‫ﺍﷲ‪.‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪ -‬ﻇﺎﻫﺮﺓ ﺍﳊﺴﺪ ﻭﻋﻼﺟﻬﺎ‪:‬‬
‫ﺍﳊﺴﺪ ﻫﻮ ﲤﲏ ﺯﻭﺍﻝ ﺍﻟﻨﻌﻤﺔ ﻋﻦ ﺍﻟﻐﲑ‪،‬ﻭﻫﻮ ﻇﺎﻫﺮﺓ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺧﻄﲑﺓ‪،‬ﺇﻥ ﱂ ﻳﻌﺎﳉﻬﺎ ﺍﳌﺮﺑـﻮﻥ‬
‫ﰲ ﺃﻃﻔﺎﳍﻢ ﺳﺘﺆﺩﻱ ﺣﺘﻤﹰﺎ ﺇﱃ ﺃﺳﻮﺃ ﺍﻟﻨﺘﺎﺋﺞ‪،‬ﻭﺃﺧﻄﺮ ﺍﻵﺛﺎﺭ‪..‬‬
‫ﻭﻗﺪ ﻻ ﺗﻜﻮﻥ ﻇﺎﻫﺮﺓ ﺍﳊﺴﺪ ﻭﺍﺿﺤﺔ ﻷﻭﻝ ﻭﻫﻠﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﻫـﻞ‪،‬ﻓﻴﻈﻨﻮﻥ ﺃﻥ ﺃﻭﻻﺩﻫـﻢ ﻻ‬
‫ﻳﺘﻮﻗﻊ ﻣﻨﻬﻢ ﺍﳊﺴﺪ‪،‬ﻭﻻ ﻳﺸﻌﺮﻭﻥ ﺑﻪ‪،‬ﻭﻻ ﻳﻘﻌﻮﻥ ﻓﻴﻪ‪..‬ﻟﺬﺍ ﻭﺟﺐ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻳﻘﻮﻡ ﲟﺴﺆﻭﻟﻴﺔ‬
‫ﺍﻟﺘﺮﺑﻴﺔ ﺃﻥ ﻳﻌﺎﰿ ﺍﳊﺴﺪ ﺑﺎﳊﻜﻤﺔ ﻭﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻘﻮﳝﺔ ﺣﻴﺚ ﻻ ﻳﺆﺩﻱ ﺇﱃ ﻣﺸﺎﻛﻞ ﺻـﻌﺒﺔ‪،‬ﻭﻧﺘﺎﺋﺞ‬
‫ﻭﺧﻴﻤﺔ‪،‬ﻭﻣﻀﺎﻋﻔﺎﺕ ﻧﻔﺴﻴﺔ ﺃﻟﻴﻤﺔ‪.‬‬

‫‪ - ٧٤٠‬ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ )ﺝ‪/‬ﺹ‪(١٩٢/١٠:‬‬

‫‪ - ٧٤١‬ﻣﻦ ﺃﺭﺍﺩ ﺍﳌﺰﻳﺪ ﰲ ﻣﻌﺎﳉﺔ ﺍﻹﺳﻼﻡ ﻟﻠﻔﻘﺮ ﻓﻠﲑﺟﻊ ﺇﱃ ﻛﺘﺎﺏ )ﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﰲ ﺍﻹﺳﻼﻡ( ﻟﻌﻠﻮﺍﻥ‬
‫‪٣٧٧‬‬
‫ﻭﻗﺒﻞ ﺃﻥ ﺃﺗﻌﺮﺽ ﻟﻠﻮﻗﺎﻳﺔ ﻭﺍﻟﻌﻼﺝ ﰲ ﺍﺳﺘﺌﺼﺎﻝ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﳛﺴﻦ ﺃﻥ ﺃﺗﻌﺮﺽ ﻟﻸﺳﺒﺎﺏ ﺍﻟﱵ‬
‫ﺗﺆﺟﺞ ﻧﺎﺭ ﺍﻟﻐﲑﺓ ﻭﺍﳊﺴﺪ ﰲ ﻧﻔﻮﺱ ﺍﻷﻃﻔﺎﻝ‪.‬‬
‫ﻭﺃﺭﻯ ﺃﻥ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺗﺘﺮﻛﺰ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺧﻮﻑ ﺍﻟﻄﻔﻞ ﺃﻥ ﻳﻔﻘﺪ ﺑﲔ ﺃﻫﻠﻪ ﺑﻌـﺾ ﺍﻣﺘﻴﺎﺯﺍﺗـﻪ ﻛﺎﶈﺒـﺔ ﻭﺍﻟﻌﻄﻒ‪،‬ﻭﻛﻮﻧـﻪ ﺷﺨـﺼﹰﺎ‬
‫ﻣﺮﺍﺩﹰﺍ‪،‬ﻭﻻﺳﻴﻤﺎ ﻋﻨﺪ ﻣﻘﺎﻡ ﻣﻮﻟﻮﺩ ﺟﺪﻳﺪ ﻳﺘﺼﻮﺭ ﺃﻧﻪ ﺳﻴﺰﺍﲪﻪ ﰲ ﻫﺬﻩ ﺍﶈﺒﺔ ﻭﺍﻟﻌﻄﻒ‪.‬‬
‫ﺍﳌﻘﺎﺭﻧﺔ ﺍﻟﺴﻴﺌﺔ ﺑﲔ ﺍﻷﻭﻻﺩ ﻛﻮﺻﻒ ﺃﺣﺪﻫﻢ ﺑﺎﻟﺬﻛﺎﺀ‪،‬ﻭﺍﻵﺧﺮ ﺑﺎﻟﻐﺒﺎﻭﺓ‪..‬‬
‫ﺍﻻﻫﺘﻤﺎﻡ ﺑﺄﺣﺪ ﺍﻷﻭﻻﺩ ﺩﻭﻥ ﺍﻵﺧﺮﻳﻦ‪،‬ﻛﻮﻟﺪ ‪‬ﻳﺤﻤﻞ ﻭﻳ‪‬ﺪﺍﻋﺐ ﻭﻳ‪‬ﻌﻄﻰ‪..‬ﻭﺁﺧﺮ ﻳ‪‬ﺰﺟﺮ ﻭﻳ‪‬ﻬﻤـﻞ‬
‫ﻭﻳ‪‬ﺤﺮﻡ‪...‬‬
‫ﺍﻹﻏﻀﺎﺀ ﻭﺍﻟﺘﺴﺎﻣﺢ ﻋﻦ ﻭﻟﺪ ﳏﺒﻮﺏ ﻳﺆﺫﻱ ﻭﻳﺴﻲﺀ‪،‬ﻭﺍﻟﺘﺮﺻﺪ ﺑﺎﻟﻌﻘﺎﺏ ﻟﻮﻟﺪ ﺁﺧﺮ ﺗﺼﺪﺭ ﻣﻨﻪ‬
‫ﺃﺩﱏ ﺇﺳﺎﺀﺓ‪.‬‬
‫ﻭﺟﻮﺩ ﺍﻟﻮﻟﺪ ﰲ ﺑﻴﺌﺔ ﻏﻨﻴﺔ ﻣﺘﺮﻓﺔ ﻭﻫﻮ ﰲ ﻓﻘﺮ ﺷﺪﻳﺪ‪،‬ﻭﺣﺎﻟﺔ ﻣﻦ ﺍﻟﻌﻴﺶ ﺳﻴﺌﺔ‪.‬‬
‫ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺆﺩﻱ ﺇﱃ ﺃﺳﻮﺃ ﺍﻵﺛﺎﺭ ﰲ ﺷﺨﺼﻴﺔ ﺍﻟﻄﻔﻞ ﻭﺭﲟﺎ ﻳﺼﺎﺏ ﺑﺂﻓﺔ‬
‫ﻣﻦ ﻣﺮﻛﺐ ﺍﻟﻨﻘﺺ‪،‬ﺃﻭ ﺍﻷﻧﺎﻧﻴﺔ ﺍﻟﻘﺎﺗﻠﺔ‪،‬ﺃﻭ ﺍﳊﻘﺪ ﺍﻻﺟﺘﻤﺎﻋﻲ‪..‬ﻋﺪﺍ ﻋﻦ ﺇﺻـﺎﺑﺘﻪ ﲟـﻀﺎﻋﻔﺎﺕ‬
‫ﻧﻔﺴﻴﺔ ﻛﺎﻟﻘﻠﻖ ﻭﺍﻟﺘﻤﺮﺩ‪،‬ﻭﻋﺪﻡ ﺍﻟﺜﻘﺔ ﺑﺎﻟﻨﻔﺲ‪..‬‬
‫ﻭﺍﻹﺳﻼﻡ ﻗﺪ ﻋﺎﰿ ﻇﺎﻫﺮﺓ ﺍﳊﺴﺪ ﲟﺒﺎﺩﺉ ﺗﺮﺑﻮﻳﺔ ﺣﻜﻴﻤﺔ ﻟﻮ ﺃﺧﺬ ﺍﳌﺮﺑﻮﻥ ﺑﺄﺳﺒﺎ‪‬ﺎ ﺍﻟﻴﻮﻡ ﻟﻨﺸﺄ‬
‫ﺍﻷﻭﻻﺩ ﻋﻠﻰ ﺍﻟﺘﻮﺍﺩﺩ ﻭﺍﻹﻳﺜﺎﺭ‪،‬ﻭﺍﶈﺒﺔ‪،‬ﻭﺍﻟﺼﻔﺎﺀ‪..‬ﻭﻷﺿـﻤﺮﻭﺍ ﻛـﻞ ﺗﻌﺎﻭﻥ‪،‬ﻭﺧﲑ‪،‬ﻭﺗﻌـﺎﻃﻒ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻶﺧﺮﻳﻦ‪..‬‬
‫ﻭﺃﺭﻯ ﺃﻥ ﻫﺬﻩ ﺍﳌﺒﺎﺩﺉ ﺍﻟﺘﺮﺑﻮﻳﺔ ﻟﻌﻼﺝ ﻇﺎﻫﺮﺓ ﺍﳊﺴﺪ ﺗﺘﺠﺴ‪‬ﺪ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ -١‬ﺇﺷﻌﺎﺭ ﺍﻟﻄﻔﻞ ﺑﺎﶈﺒﺔ‪:‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻳﻔﻌﻠﻪ‪،‬ﻭﻳﺄﻣﺮ ﺃﺻﺤﺎﺑﻪ ﺑﻪ‪،‬ﻭﳛﻀﻬﻢ ﻋﻠﻴﻪ ﻭﻳﺮﺍﻗﺐ ﺗﻨﻔﻴـﺬﻩ‬
‫ﻫﻨﺎ ﻭﻫﻨﺎﻙ‪.‬‬
‫ﻭﺇﻟﻴﻜﻢ ﺑﻌﺾ ﺍﻷﻣﺜﻠﺔ‪:‬‬
‫ﺴ‪‬ﻴ ‪‬ﻦ ‪-‬‬
‫ﺴ ‪‬ﻦ ﻭ‪‬ﺍﹾﻟﺤ‪‬ـ ‪‬‬
‫ﺤ‪‬‬‫ﺐ ﹶﻓﺠ‪‬ﺎ َﺀ ﺍﹾﻟ ‪‬‬
‫ﺨ ﹸﻄ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﺑ ‪‬ﺮ ‪‬ﻳ ‪‬ﺪ ﹶﺓ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ﻗﹶﺎ ﹶﻝ ﻛﹶﺎ ﹶﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ --‬ﻳ ‪‬‬
‫ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﻭ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬﻤ‪‬ﺎ ﹶﻗﻤِﻴﺼ‪‬ﺎ ِﻥ ﹶﺃ ‪‬ﺣ ‪‬ﻤﺮ‪‬ﺍﻥِ ‪‬ﻳ ‪‬ﻌﹸﺜﺮ‪‬ﺍ ِﻥ ﻓِﻴ ِﻬﻤ‪‬ﺎ ﹶﻓ‪‬ﻨ ‪‬ﺰ ﹶﻝ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻰ ‪ --‬ﹶﻓ ﹶﻘﻄﹶـ ‪‬ﻊ‬
‫‪٣٧٨‬‬
‫ﻕ ﺍﻟﱠﻠ ‪‬ﻪ )ِﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍﹸﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻭ ﹶﻻ ‪‬ﺩ ﹸﻛ ‪‬ﻢ ِﻓ‪‬ﺘﻨ‪‬ـ ﹲﺔ(‬
‫ﺻ ‪‬ﺪ ‪‬‬
‫ﺤ ‪‬ﻤﹶﻠ ‪‬ﻬﻤ‪‬ﺎ ﹸﺛ ‪‬ﻢ ﻋ‪‬ﺎ ‪‬ﺩ ِﺇﻟﹶﻰ ﺍﹾﻟ ِﻤ‪‬ﻨ‪‬ﺒ ِﺮ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ » ‪‬‬
‫ﻼ ‪‬ﻣ ‪‬ﻪ ﹶﻓ ‪‬‬
‫ﹶﻛ ﹶ‬
‫‪٧٤٢‬‬
‫ﺤ ‪‬ﻤ ﹾﻠ‪‬ﺘ ‪‬ﻬﻤ‪‬ﺎ «‪.‬‬
‫ﻼﻣِﻰ ﹶﻓ ‪‬‬
‫ﺖ ﹶﻛ ﹶ‬
‫ﺻِﺒ ‪‬ﺮ ‪‬ﺣﺘ‪‬ﻰ ﹶﻗ ﹶﻄ ‪‬ﻌ ‪‬‬
‫ﺼ‪‬ﻴ ِﻬﻤ‪‬ﺎ ﹶﻓﹶﻠ ‪‬ﻢ ﹶﺃ ‪‬‬
‫ﺖ ‪‬ﻫ ﹶﺬ‪‬ﻳ ِﻦ ‪‬ﻳ ‪‬ﻌﹸﺜﺮ‪‬ﺍ ِﻥ ﻓِﻰ ﹶﻗﻤِﻴ ‪‬‬‫‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﺖ ‪‬ﻋﻠﹶﻰ ‪‬ﻋﻠﹶﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻳ ‪‬ﻤﺸِﻲ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﺭ‪‬ﺑﻌ‪‬ـ ٍﺔ‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺩ ‪‬ﺧ ﹾﻠ ‪‬‬‫ﻭ ‪‬ﻋ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ٍﺮ ‪‬ﺭ ِ‬
‫ﺠﻤ‪‬ـ ﹸﻞ‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻋ‪‬ﻨ ‪‬ﻬﻤ‪‬ـﺎ‪ ،‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻳﻘﹸـﻮ ﹸﻝ‪ِ ":‬ﻧﻌ‪‬ـ ‪‬ﻢ ﺍﹾﻟ ‪‬‬ ‫ﺴ‪‬ﻴ ‪‬ﻦ ‪‬ﺭ ِ‬ ‫ﺤ‪‬‬‫ﺴ ‪‬ﻦ ﻭ‪‬ﺍﻟﹾ ‪‬‬ ‫ﺤ‪‬‬ ‫‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﹶﻇ ‪‬ﻬ ِﺮ ِﻩ ﺍﹾﻟ ‪‬‬
‫‪٧٤٣‬‬
‫‪‬ﺟ ‪‬ﻤﹸﻠ ﹸﻜﻤ‪‬ﺎ‪ ،‬ﻭِﻧ ‪‬ﻌ ‪‬ﻢ ﺍﹾﻟ ِﻌﺪ‪‬ﻻ ِﻥ ﹶﺃ‪‬ﻧ‪‬ﺘﻤ‪‬ﺎ "‪.‬‬
‫ﺖ‪:‬ﺟ‪‬ﺎ َﺀ ﹶﺃ ‪‬ﻋﺮ‪‬ﺍِﺑ ‪‬ﻲ ِﺇﻟﹶﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﹶﺃ‪‬ﺗ ﹶﻘ‪‬ﺒﻠﹸﻮ ﹶﻥ ﺻِـ‪‬ﺒﻴ‪‬ﺎ‪‬ﻧ ﹸﻜ ‪‬ﻢ ؟‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ ﻗﹶﺎﹶﻟ ‪‬‬‫ﺸ ﹶﺔ ‪‬ﺭ ِ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫‪٧٤٤‬‬
‫ﻚ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ﹶﺔ ؟ "‬ ‫ﻉ ﺍﻟﱠﻠ ‪‬ﻪ ِﻣ ‪‬ﻦ ﹶﻗ ﹾﻠِﺒ ‪‬‬ ‫ﻚ ﹶﺃ ﹾﻥ ‪‬ﻧ ‪‬ﺰ ‪‬‬
‫ﻚ ﹶﻟ ‪‬‬
‫ﹶﻓﻤ‪‬ﺎ ‪‬ﻧ ﹶﻘ‪‬ﺒﹸﻠ ‪‬ﻬ ‪‬ﻢ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ ":‬ﹶﺃ ‪‬ﻭ ﹶﺃ ‪‬ﻣِﻠ ‪‬‬
‫ﺙ‬
‫ﻼ ﹶ‬ ‫ﺸ ﹶﺔ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ﹲﺓ ‪‬ﻣ ‪‬ﻌﻬ‪‬ﺎ ﺍ‪‬ﺑ‪‬ﻨﺘ‪‬ﺎ ِﻥ ﹶﻟﻬ‪‬ﺎ ﹶﻓﹶﺄ ‪‬ﻋ ﹶﻄ‪‬ﺘﻬ‪‬ﺎ ﺛﹶـ ﹶ‬
‫ﺖ ‪‬ﻋﻠﹶﻰ ﻋ‪‬ﺎِﺋ ‪‬‬ ‫ﻒ ﻗﹶﺎ ﹶﻝ ‪‬ﺩ ‪‬ﺧﹶﻠ ‪‬‬ ‫ﺼ ‪‬ﻌ ﹶﺔ ‪‬ﻋ ‪‬ﻢ ﺍ َﻷ ‪‬ﺣﻨ‪ِ ‬‬ ‫ﺻ ‪‬ﻌ ‪‬‬‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬‬
‫ﺖ ﹶﻓﹶﺄﺗ‪‬ﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪--‬‬ ‫ﺖ ﺍﹾﻟﺒ‪‬ﺎِﻗ‪‬ﻴ ﹶﺔ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ‪.‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺻ ‪‬ﺪ ‪‬ﻋ ِ‬
‫ﺖ ﹸﻛ ﱠﻞ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ٍﺓ ِﻣ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻤﺮ‪ ‬ﹰﺓ ﹸﺛ ‪‬ﻢ ‪‬‬‫ﺕ ﹶﻓﹶﺄ ‪‬ﻋ ﹶﻄ ‪‬‬
‫‪‬ﺗ ‪‬ﻤﺮ‪‬ﺍ ٍ‬
‫‪٧٤٥‬‬
‫ﺠ‪‬ﻨ ﹶﺔ «‪.‬‬
‫ﺖ ِﺑ ِﻪ ﺍﹾﻟ ‪‬‬
‫ﻚ ﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﺩ ‪‬ﺧﹶﻠ ‪‬‬ ‫ﺠ‪‬ﺒ ِ‬ ‫ﺤ ‪‬ﺪﹾﺛ‪‬ﺘ ‪‬ﻪ ﹶﻓﻘﹶﺎ ﹶﻝ » ﻣ‪‬ﺎ ‪‬ﻋ ‪‬‬
‫ﹶﻓ ‪‬‬
‫ﺴﹶﺄ ﹸﻝ‬
‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨﻬ‪‬ﺎ ﺗ‪‬ـ ‪‬‬
‫ﺸ ﹶﺔ ‪‬ﺭ ِ‬
‫ﺕ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ﹲﺓ ِﺇﻟﹶﻰ ﻋ‪‬ﺎِﺋ ‪‬‬ ‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﺟ‪‬ﺎ َﺀ ِ‬ ‫ﻚ ‪‬ﺭ ِ‬ ‫ﺲ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟ ٍ‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ِ‬
‫ﺴﻬ‪‬ﺎ‬
‫ﺖ ِﻟ‪‬ﻨﻔﹾـ ِ‬ ‫ﺴ ﹶﻜ ‪‬‬ ‫ﺻِﺒ ‪‬ﻲ ‪‬ﺗ ‪‬ﻤ ‪‬ﺮ ﹰﺓ ‪‬ﺗ ‪‬ﻤ ‪‬ﺮ ﹰﺓ‪ ،‬ﻭﹶﺃﻣ‪‬ـ ‪‬‬
‫ﺖ ﹸﻛ ﱠﻞ ‪‬‬ ‫ﺕ‪ ،‬ﹶﻓﹶﺄ ‪‬ﻋ ﹶﻄ ‪‬‬
‫ﺙ ‪‬ﺗ ‪‬ﻤﺮ‪‬ﺍ ٍ‬ ‫ﺻ‪‬ﺒﻴ‪‬ﺎ ﹲﻥ‪ ،‬ﹶﻓﹶﺄ ‪‬ﻋ ﹶﻄ‪‬ﺘﻬ‪‬ﺎ ﺛﹶﻼ ﹶ‬‫‪‬ﻭ ‪‬ﻣ ‪‬ﻌﻬ‪‬ﺎ ِ‬
‫ﺻِﺒ ‪‬ﻲ ﹶﻟﻬ‪‬ـﺎ‬‫ﺖ ﹸﻛ ﱠﻞ ‪‬‬ ‫ﺼ ﹶﻔ‪‬ﻴ ِﻦ‪ ،‬ﹶﻓﹶﺄ ‪‬ﻋ ﹶﻄ ‪‬‬
‫ﺸ ﱠﻘ‪‬ﺘﻬ‪‬ﺎ ِﻧ ‪‬‬ ‫ﺕ ِﺇﻟﹶﻰ ﺍﻟ‪‬ﺘ ‪‬ﻤ ‪‬ﺮ ِﺓ‪،‬ﹶﻓ ‪‬‬ ‫ﺼ‪‬ﺒﻴ‪‬ﺎ ﹸﻥ ﺍﻟ‪‬ﺘ ‪‬ﻤ ‪‬ﺮ‪‬ﺗ‪‬ﻴ ِﻦ‪،‬ﹶﻓ ‪‬ﻌ ‪‬ﻤ ‪‬ﺪ ‪‬‬
‫‪‬ﺗ ‪‬ﻤ ‪‬ﺮ ﹰﺓ‪،‬ﹶﻓﹶﺄ ﹶﻛ ﹶﻞ ﺍﻟ ‪‬‬
‫ﻚ ِﻣ‪‬ﻨﻬ‪‬ﺎ ؟ ﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﺭ ِﺣ ‪‬ﻤﻬ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤِﺘﻬ‪‬ـﺎ‬ ‫ﺠ‪‬ﺒ ‪‬‬ ‫ﻒ ‪‬ﺗ ‪‬ﻤ ‪‬ﺮ ٍﺓ‪،‬ﹶﻓﺠ‪‬ﺎ َﺀ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪،‬ﹶﻓﹶﺄ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ ِ‬ ‫ﺼ ‪‬‬ ‫ِﻧ ‪‬‬
‫‪٧٤٦‬‬
‫ﺻِﺒ‪‬ﻴﻬ‪‬ﺎ"‬ ‫‪‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻻ ﻳﻐﺮﺏ ﻋﻦ ﺍﻟﺒﺎﻝ ﺃﻥ ﺍﻷﺧﺬ ﺑﺎﻻﺣﺘﻴﺎﻃﺎﺕ ﺍﻟﻼﺯﻣﺔ ﻟﻠﺤﻴﻠﻮﻟﺔ ﺩﻭﻥ ﺍﺷﺘﺪﺍﺩ ﺍﳊـﺴﺪ‬
‫ﻋﻨﺪ ﻣﻘﺪﻡ ﻃﻔﻞ ﺟﺪﻳﺪ ﻣﻦ ﺃﻫﻢ ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﺘﲏ ﺑﻪ ﺍﳌﺮﺑﻮﻥ ﻭﻻﺳﻴﻤﺎ ﺍﻷﻡ‪.‬‬
‫ﻫﺬﻩ ﺍﻻﺣﺘﻴﺎﻃﺎﺕ ﳚﺐ ﺃﻥ ﺗﺒﺪﺃ ﻗﺒﻞ ﻋﺪﺓ ﺃﺷﻬﺮ ﻣﻦ ﺍﻟﻮﻻﺩﺓ ﻛﺘﻐﻴﲑ ﺳﺮﻳﺮ ﺍﻟﻄﻔﻞ ﺍﻷﻛـﱪ‪،‬ﺃﻭ‬
‫ﺇﺭﺳﺎﻟﻪ ﺇﱃ ﺍﻟﺮﻭﺿﺔ‪..‬ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺴﻤﺎﺡ ﻟﻸﺥ ﺍﻟﻜﺒﲑ ﺑﺎﳌﺴﺎﻋﺪﺓ ﰲ ﺷﺆﻭﻥ ﺍﻟﻄﻔﻞ ﺍﳉﺪﻳﺪ ﻋﻨﺪ‬

‫‪ - ٧٤٢‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‪ -‬ﺍﳌﻜﱰ ‪ (١٤٢٤) -‬ﺻﺤﻴﺢ‬

‫‪ - ٧٤٣‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ‪ (٢٥٩٥) (٨٧ / ٣) -‬ﺿﻌﻴﻒ‬
‫ﻱ )‪ ( ٩٠‬ﺻﺤﻴﺢ‬ ‫‪ - ٧٤٤‬ﺍﹾﻟﹶﺄ ‪‬ﺩ ‪‬‬
‫ﺏ ﺍﹾﻟ ‪‬ﻤ ﹾﻔ ‪‬ﺮ ِﺩ ِﻟ ﹾﻠ‪‬ﺒﺨ‪‬ﺎ ِﺭ ‪‬‬
‫‪ - ٧٤٥‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ‪ -‬ﺍﳌﻜﱰ ‪ ( ٣٧٩٩) -‬ﺻﺤﻴﺢ ‪-‬ﺻﺪﻉ‪:‬ﺷﻖ‬
‫‪ - ٧٤٦‬ﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ )‪ (٧٣٤٩‬ﺻﺤﻴﺢ‬
‫‪٣٧٩‬‬
‫ﺇﻟﺒﺎﺳﻪ‪،‬ﺃﻭ ﺗﻐﺴﻴﻠﻪ‪،‬ﺃﻭ ﺇﻃﻌﺎﻣﻪ‪،‬ﻭﻻ ﺑﺄﺱ ﻛﺬﻟﻚ ﺑﺎﻟﺴﻤﺎﺡ ﻟﻪ ﺑﺄﻥ ﻳﻼﻋﺐ ﺃﻭ ﻳـﺪﺍﻋﺐ ﺃﺧـﺎﻩ‬
‫ﺍﻟﺼﻐﲑ ﻭﻟﻜﻦ ﻣـﻊ ﺷـﻲﺀ ﻣـﻦ ﺍﳌﺮﺍﻗﺒـﺔ ﳐﺎﻓـﺔ ﺇﻳﺬﺍﺋﻪ‪،‬ﻭﻋﻨـﺪﻣﺎ ﲢﻤـﻞ ﺍﻷﻡ ﺍﻟﻮﻟﻴـﺪ‬
‫ﻹﺭﺿﺎﻋﻪ‪،‬ﻓﻴﺴﺘﺤﺴﻦ ﻣﻦ ﺍﻷﺏ ﺃﻥ ﻳﺪﺍﻋﺐ ﺃﺧﺎﻩ ﺍﻷﻛﱪ‪،‬ﻭﳛﺎﺩﺛﻪ ﻭﻳﻼﻃﻔﻪ ﻟﻴـﺸﻌﺮﻩ ﺑﺎﶈﺒـﺔ‬
‫ﻭﺍﻟﻌﻄﻒ ﻭﺍﻻﻫﺘﻤﺎﻡ‪..‬‬
‫ﻭﺍﳌﻘﺼﻮﺩ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﺇﺷﻌﺎﺭ ﺍﻷﺥ ﺍﻷﻛﱪ ﺑﺄﻧﻪ ﳏﺒﻮﺏ‪،‬ﻭﺃﻧﻪ ﺍﳌﺮﺍﺩ‪،‬ﻭﺃﻧﻪ ﳏﻞ ﺍﻟﻌﻄﻒ ﻭﺍﻟﻌﻨﺎﻳﺔ‬
‫ﻛﺄﺧﻴﻪ ﺍﻟﻮﻟﻴﺪ ﺳﻮﺍﺀ ﺑﺴﻮﺍﺀ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﻛﺎﻥ ﻳﻮﺟﻪ ﺇﻟﻴﻪ ﺍﳌﺮﰊ ﺍﻷﻋﻈﻢ  ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻣﺮ ﺫﻛﺮﻫﺎ‪،‬ﻭﺳﺒﻖ ﺗﻌﺪﺍﺩﻫﺎ‪..‬‬
‫ﺃﻻ ﻓﻠﻴﻨﻬﺞ ﺍﳌﺮﺑﻮﻥ ﻃﺮﻳﻘﺔ ﺭﺳﻮﻝ ﺍﷲ  ﰲ ﺇﺷـﻌﺎﺭ ﺍﻟﻄﻔـﻞ ﺑﺎﶈﺒـﺔ ﺇﻥ ﺃﺭﺍﺩﻭﺍ ﺗﻜـﻮﻳﻦ‬
‫ﺷﺨﺼﻴﺎﺕ ﺃﻃﻔﺎﳍﻢ ﻋﻠﻰ ﺍﳊﺐ ﻭﺍﻟﺘﻌﺎﻭﻥ ﻭﺍﻹﻳﺜﺎﺭ‪،‬ﻭﲢﺮﻳﺮﻫﻢ ﻣﻦ ﺍﳊﻘﺪ ﻭﺍﻷﺛﺮﺓ ﻭﺍﻷﻧﺎﻧﻴﺔ‪.‬‬
‫‪ -٢‬ﲢﻘﻴﻖ ﺍﻟﻌﺪﻝ ﺑﲔ ﺍﻷﻭﻻﺩ‪:‬‬
‫ﻓﻤﻦ ﺍﳌﻌﺮﻭﻑ ﺑﺪﺍﻫﺔ ﺃﻥ ﺍﳌﺮﺑﲔ ﺣﲔ ﻳﺴﻮ‪‬ﻭﻥ ﺑﲔ ﺍﻷﻭﻻﺩ ﰲ ﺍﳌﻌﺎﻣﻠﺔ‪،‬ﻭﳛﻘﻘﻮﻥ ﺍﻟﻌﺪﻝ ﺑﻴﻨـﻬﻢ‬
‫ﰲ ﺍﻟﻌﻄﺎﺀ ﺗﺘﻼﺷﻰ ﻇﺎﻫﺮﺓ ﺍﳊﺴﺪ ﰲ ﻧﻔﻮﺳﻬﻢ‪،‬ﻭﺗﺰﻭﻝ ﺁﻓـﺎﺕ ﺍﻟـﻀﻐﺎﺋﻦ ﻭﺍﻷﺣﻘـﺎﺩ ﻣـﻦ‬
‫ﻗﻠﻮ‪‬ﻢ‪،‬ﺑﻞ ﻳﻌﻴﺶ ﺍﻷﺑﻨﺎﺀ ﻣﻊ ﺇﺧﻮ‪‬ﻢ ﻭﻣﺮﺑﻴﻬﻢ ﰲ ﺗﻔﺎﻫﻢ ﺗﺎﻡ‪،‬ﻭﳏﺒﺔ ﻣﺘﺒﺎﺩﻟﺔ‪،‬ﺑﻞ ﺗﺮﻓﺮﻑ ﻋﻠـﻰ‬
‫ﺍﻟﺒﻴﺖ ﺃﺟﻨﺤﺔ ﺍﳌﻮﺩﺓ‪،‬ﻭﺍﻹﺧﻼﺹ‪،‬ﻭﺍﻟﺼﻔﺎﺀ‪...‬‬
‫ﻓﻼ ﻋﺠﺐ ﺃﻥ ﻧﺮﻯ ﺍﳌﻌﻠﻢ ﺍﻷﻭﻝ‪،‬ﻭﺍﳌﺮﰊ ﺍﻷﻛﱪ ‪،‬ﻭﻫﻮ ﳛﺾ ﺍﻵﺑﺎﺀ ﻭﺍﳌﺮﺑﲔ ﻋﻠﻰ ﲢﻘﻴـﻖ‬
‫ﻣﺒﺪﺃ ﺍﻟﻌﺪﻝ ﺑﲔ ﺍﻹﺧﻮﺓ‪،‬ﺑﻞ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻳﺴﺘﻨﻜﺮ ﻛﻞ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﺍﻟـﺬﻳﻦ ﻻ‬
‫ﳛﻘﻘﻮﻥ ﻋﺪﻻ ﻭﻻ ﺭﲪﺔ ﺑﲔ ﺃﻭﻻﺩﻫﻢ‪،‬ﻭﻻ ﻳﺴﻮ‪‬ﻭﻥ ﺑﻴﻨﻬﻢ ﰲ ﺍﻟﻘﺴﻤﺔ ﻭﺍﻟﻌﻄﺎﺀ!!‪..‬‬
‫ﻭﺇﻟﻴﻜﻢ ﻃﺮﻓﹰﺎ ﻣﻦ ﺗﻮﺟﻴﻬﺎﺗﻪ ﻭﺍﺳﺘﻨﻜﺎﺭﺍﺗﻪ‪،‬ﻟﻴﻌﺮﻑ ﻣﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﻌﺮﻑ ﺣـﺮﺹ ﺍﻟﺮﺳـﻮﻝ ‬
‫ﻋﻠﻰ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻘﻮﳝﺔ‪،‬ﻭﺍﻹﺻﻼﺡ ﺍﻻﺟﺘﻤﺎﻋﻲ!!‪..‬‬
‫ﺳﺒﻖ ﺃﻥ ﺫﻛﺮﻧﺎ ﰲ ﻣﻌﺎﳉﺔ ﻇﺎﻫﺮﺓ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻨﻘﺺ ﻋﻨﺪ ﺍﻷﻭﻻﺩ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ‪،‬ﻓﺎﺭﺟﻊ ﺇﻟﻴﻬﺎ‬
‫ﺇﻥ ﺷﺌﺖ‪.‬‬
‫‪ -٣‬ﺇﺯﺍﻟﺔ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺆﺩﻱ ﺇﱃ ﺍﳊﺴﺪ‪:‬‬
‫ﻓﻌﻠﻰ ﺍﳌﺮﰊ ﺃﻥ ﻳﻜﻮﻥ ﺣﻜﻴﻤﹰﺎ ﰲ ﺗﺮﺑﻴﺔ ﺍﻟﻮﻟﺪ‪،‬ﻭﺫﻟﻚ ﺑﺎﺗﺒﺎﻉ ﺃﳒﻊ ﺍﻟﻮﺳﺎﺋﻞ ﰲ ﺇﺯﺍﻟـﺔ ﻇـﺎﻫﺮﺓ‬
‫ﺍﳊﺴﺪ ﻣﻦ ﻧﻔﺴﻪ‪:‬‬
‫‪٣٨٠‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﳎﻲﺀ ﺍﻟﻮﻟﻴﺪ ﺍﳉﺪﻳﺪ ﻳﺸﻌﺮﻩ ﻓﻘﺪﺍﻥ ﳏﺒﺔ ﺃﺑﻮﻳﻪ ﻭﻋﻄﻔﻬﻤﺎ‪..‬ﻓﻌﻠﻰ ﺍﻷﺑﻮﻳﻦ ﺃﻥ ﻳـﺴﻌﻴﺎ‬
‫ﺟﻬﺪﳘﺎ ﰲ ﺇﺷﻌﺎﺭﻩ ﺃﻥ ﻫﺬﻩ ﺍﶈﺒﺔ ﺑﺎﻗﻴﺔ ﻋﻠﻰ ﻣﺪﻯ ﺍﻷﻳﺎﻡ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺭﻣ ‪‬ﻲ ﺍﻷﺑﻮﻳﻦ ﻟﻪ ﺑﺎﻟﻐﺒﺎﻭﺓ‪،‬ﻭﺍﻷﻟﻔﺎﻅ ﺍﻟﻘﺎﺭﻋﺔ‪..‬ﻳﺆﺟﺞ ﰲ ﺻـﺪﺭﻩ ﻧـﲑﺍﻥ ﺍﳊﻘـﺪ‬
‫ﻭﺍﳊﺴﺪ‪..‬ﻓﻌﻠﻰ ﺍﻷﺑﻮﻳﻦ ﺃﻥ ﻳﱰﹼﻫﺎ ﺃﻟﺴﻨﺘﻬﻤﺎ ﻋﻦ ﺍﻟﺘﻘﺮﻳﻊ ﺍﳌﺆﱂ‪،‬ﻭﺍﻟﻜﻠﻤﺎﺕ ﺍﳉﺎﺭﺣﺔ‪..‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺗﻔﻀﻴﻞ ﺃﺣﺪ ﺍﻷﻭﻻﺩ ﻋﻠﻴﻪ ﰲ ﻣﻌﺎﻣﻠﺔ ﺃﻭ ﻋﻄﺎﺀ‪..‬ﻳﻐﻴﻈﻪ ﻭﻳﻮﻟﹼﺪ ﰲ ﻧﻔـﺴﻪ ﻇـﺎﻫﺮﺓ‬
‫ﺍﳊﺴﺪ‪..‬ﻓﻌﻠﻰ ﺍﻷﺑﻮﻳﻦ ﺃﻥ ﳛﻘﻘﺎ ﺑﲔ ﺍﻷﻭﻻﺩ ﺍﻟﻌﺪﻝ ﻭﺍﳌﺴﺎﻭﺍﺓ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﳚﺐ ﻋﻠﻰ ﺍﳌﺮﺑﲔ ﻭﺍﻵﺑﺎﺀ ﻭﺍﻷﻣﻬﺎﺕ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺣﺬﺭﻳﻦ ﻛﻞ ﺍﳊﺬﺭ ﻣﻦ ﺃﻥ ﻳﺘﻌـﺮﺽ‬
‫ﺍﻟﻮﻟﺪ ﻵﻓﺔ ﻣﻦ ﻫﺬﻩ ﺍﻵﻓﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻭﻋﻠﻰ ﺭﺃﺳﻬﺎ ﺍﳊﺴﺪ‪..‬ﺣﱴ ﺗﻜﺘﻤـﻞ ﺷﺨﺼﻴﺘﻪ‪،‬ﻭﻳﻨـﺸﺄ‬
‫ﺇﻧﺴﺎﻧﹰﺎ ﺳﻮﻳﹰﺎ ﰲ ﻇﻼﻝ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺼﺎﳊﺔ‪..‬‬
‫ﺕ ﻧﻔﺴﻴ ﹰﺔ ﻭﺁﺛﺎﺭﹰﺍ ﺍﺟﺘﻤﺎﻋﻴﺔ‪،‬ﺣﺬﺭ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻣﻨـﻪ ﻭ‪‬ـﻰ‬
‫ﻭﲟﺎ ﺃﻥ ﻟﻠﺤﺴﺪ ﺁﻓﺎ ٍ‬
‫ﻋﻨﻪ‪..‬ﻭﺇﻟﻴﻜﻢ ﻃﺎﺋﻔﺔ ﻣﻦ ﲢﺬﻳﺮﺍﺗﻪ ﻭﺃﻗﻮﺍﻟﻪ‪:‬‬
‫ﺕ ﹶﻛﻤ‪‬ﺎ‬
‫ﺴﻨ‪‬ﺎ ِ‬
‫ﺤ‪‬‬‫ﺴ ‪‬ﺪ ‪‬ﻳ ﹾﺄ ﹸﻛ ﹸﻞ ﺍﹾﻟ ‪‬‬
‫ﺤ‪‬‬ ‫ﺴ ‪‬ﺪ ﹶﻓِﺈ ﱠﻥ ﺍﹾﻟ ‪‬‬‫ﺤ‪‬‬ ‫ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ --‬ﻗﹶﺎ ﹶﻝ » ِﺇﻳ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺐ «‪.٧٤٧‬‬ ‫ﺸ ‪‬‬ ‫ﺐ «‪.‬ﹶﺃ ‪‬ﻭ ﻗﹶﺎ ﹶﻝ » ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ﺤ ﹶﻄ ‪‬‬ ‫‪‬ﺗ ﹾﺄ ﹸﻛ ﹸﻞ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ﺍﹾﻟ ‪‬‬
‫ﺤﺎ ‪‬ﺳﺪ‪‬ﻭﺍ"‪.٧٤٨‬‬‫ﺨ‪‬ﻴ ٍﺮ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﺱ ِﺑ ‪‬‬ ‫ﺿ ‪‬ﻤ ‪‬ﺮ ﹶﺓ ﺑﻦ ﹶﺛ ‪‬ﻌﹶﻠ‪‬ﺒ ﹶﺔ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪":‬ﻻ ‪‬ﻳﺰ‪‬ﺍ ﹸﻝ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬‬
‫‪٧٤٩‬‬
‫ﺴ ﹶﻞ "‬ ‫ﺼ‪‬ﺒ ‪‬ﺮ ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ﺴ ‪‬ﺪ ﺍﻟ ‪‬‬
‫ﺴ ‪‬ﺪ ﺍﹾﻟِﺈﳝ‪‬ﺎ ﹶﻥ ﹶﻛﻤ‪‬ﺎ ‪‬ﻳ ﹾﻔ ِ‬
‫ﺴ ‪‬ﺪ ‪‬ﻳﻔﹾ ِ‬
‫ﺤ‪‬‬‫ﺴ ِﻦ‪،‬ﻗﹶﺎ ﹶﻝ‪ ":‬ﺍﹾﻟ ‪‬‬
‫ﺤ‪‬‬ ‫ﻭ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬‬
‫ﻓﻤﺎ ﺃﺣﻮﺝ ﺍﻵﺑﺎﺀ ﻭﺍﳌﺮﺑﲔ ﺇﱃ ﻫﺬﻩ ﺍﳌﺒﺎﺩﺉ ﺍﻟﺘﺮﺑﻮﻳﺔ ﰲ ﻣﻌﺎﳉﺔ ﺍﳊﺴﺪ ﻋﻨﺪ ﺍﻷﻭﻻﺩ‪..‬ﻭﻻ ﺷﻚ‬
‫ﺃ‪‬ﻢ ﺇﺫﺍ ﺍﻟﺘﺰﻣﻮﻫﺎ‪،‬ﻭﺃﺧﺬﻭﺍ ﺑﺘﻮﺟﻴﻬﺎ‪‬ﺎ‪..‬ﻧﺸﺄ ﺍﻷﻭﻻﺩ ﻋﻠﻰ ﺧﲑ ﻣﺎ ﻳﻨـﺸﺆﻭﻥ ﻣـﻦ ﺍﻟـﺼﻔﺎﺀ‬
‫ﻭﺍﻹﺧﻼﺹ!!‪..‬‬
‫ﺍﳌﻄﻠﺐ ﺍﳋﺎﻣﺲ‪ -‬ﻇﺎﻫﺮﺓ ﺍﻟﻐﻀﺐ ﻭﻋﻼﺟﻬﺎ ‪:‬‬
‫ﺍﻟﻐﻀﺐ ﻫﻮ ﺣﺎﻟﺔ ﻧﻔﺴﻴﺔ‪،‬ﻭﻇﺎﻫﺮﺓ ﺍﻧﻔﻌﺎﻟﻴـﺔ ﳛـﺲ ‪‬ـﺎ ﺍﻟﻄﻔـﻞ ﰲ ﺍﻷﻳـﺎﻡ ﺍﻷﻭﱃ ﻣـﻦ‬
‫ﺣﻴﺎﺗﻪ‪،‬ﻭﺗﺼﺤﺒﻪ ﰲ ﲨﻴﻊ ﻣﺮﺍﺣﻞ ﺍﻟﻌﻤﺮ ﺇﱃ ﺍﳌﻤﺎﺕ‪.‬‬

‫‪ - ٧٤٧‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ -‬ﺍﳌﻜﱰ ‪ (٤٩٠٥) -‬ﺣﺴﻦ ﻟﻐﲑﻩ‬

‫‪ - ٧٤٨‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ‪ ( ٨٠٨٣) (٣٦٠ / ٧) -‬ﺣﺴﻦ‬
‫‪ - ٧٤٩‬ﺷ ‪‬ﺮ ‪‬‬
‫ﺡ ﹸﺃﺻ‪‬ﻮ ِﻝ ﺍﻻ ‪‬ﻋِﺘﻘﹶﺎ ِﺩ )‪ ( ١٥٢٣‬ﺑﻼ ﻏﹰﺎ ‪ -‬ﺍﻟﺼﱪ‪:‬ﻣﺎﺩﺓ ‪‬ﻣﺮ‪‬ﺓ ﺍﳌﺬﺍﻕ ﻛﺎﻟﻌﻠﻘﻢ‪.‬‬
‫‪٣٨١‬‬
‫ﻼ ﰲ ﺍﻹﻧﺴﺎﻥ ﻣﻨﺬ ﻭﻻﺩﺗﻪ‪،‬ﻓﻤﻦ ﺍﳋﻄﺄ ﺃﻥ ﻧﻌﺪ ﺍﻟﻐﻀﺐ‬
‫ﻭﻣﺎ ﺩﺍﻣﺖ ﻇﺎﻫﺮﺓ ﺍﻟﻐﻀﺐ ﺧ‪‬ﻠﻘﹰﺎ ﻣﺘﺄﺻ ﹰ‬
‫ﻣﻦ ﺍﻟﻈﻮﺍﻫﺮ ﺍﳌـﺴﺘﻘﺒﺤﺔ‪،‬ﻭﺍﳊﺎﻻﺕ ﺍﻻﻧﻔﻌﺎﻟﻴـﺔ ﺍﻟـﺴﻴﺌﺔ‪..‬ﻷﻥ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ ﳌـﺎ ﺧﻠـﻖ‬
‫ﺍﻹﻧﺴﺎﻥ‪،‬ﻭﺭﻛﺐ ﻓﻴﻪ ﺍﻟﻐﺮﺍﺋﺰ‪،‬ﻭﺍﳌﻴﻮﻝ‪،‬ﻭﺍﳌﺸﺎﻋﺮ‪..‬ﻛﺎﻥ ﺫﻟﻚ ﳊﻜﻤﺔ ﺑﺎﻟﻐﺔ‪،‬ﻭﻣﺼﻠﺤﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ‬
‫ﻇﺎﻫﺮﺓ‪.‬‬
‫ﻓﻤﻦ ﻓﺎﺋﺪﺓ ﺍﻟﻐﻀﺐ‪:‬‬
‫ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﻨﻔﺲ‪،‬ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﺪﻳﻦ‪،‬ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﻌﺮﺽ‪،‬ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠـﻰ ﺍﻟـﻮﻃﻦ‬
‫ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﻛﻴﺪ ﺍﳌﻌﺘﺪﻳﻦ‪،‬ﻭﻣﺆﺍﻣﺮﺍﺕ ﺍﳌﺴﺘﻌﻤﺮﻳﻦ‪..‬‬
‫ﻭﻟﻮﻻ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﱵ ﺃﻭﺩﻋﻬﺎ ﺍﷲ ﰲ ﺍﻹﻧﺴﺎﻥ ﳌﺎ ﺛﺎﺭ ﺍﳌﺴﻠﻢ ﻭﻏﻀﺐ ﺇﺫﺍ ﺍﻧﺘﻬﻜﺖ ﳏـﺎﺭﻡ‬
‫ﺍﷲ‪،‬ﺃﻭ ﺍﻣﺘﻬﻦ ﺩﻳﻨﻪ‪،‬ﺃﻭ ﺃﺭﺍﺩ ﻋﺪﻭ ﺃﻥ ﻳﻐﺘﺼﺐ ﺃﺭﺿﻪ‪،‬ﻭﻳﺴﺘﻮﱄ ﻋﻠﻰ ﺑﻼﺩﻩ‪..‬‬
‫ﻭﻫﺬﺍ ﻻ ﺷﻚ ﻣﻦ ﺍﻟﻐﻀﺐ ﺍﶈﻤﻮﺩ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﺼﺎﺣﺒﹰﺎ ﻟﻔﻌﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﺑﻌﺾ‬
‫ﺍﳊﺎﻻﺕ‪:‬‬
‫ﺖ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹶﻜﱢﻠ ‪‬ﻢ ﻓِﻴﻬ‪‬ـﺎ‬‫ﺨﺰ‪‬ﻭ ِﻣ‪‬ﻴ ِﺔ ﺍﱠﻟﺘِﻰ ‪‬ﺳ ‪‬ﺮ ﹶﻗ ‪‬‬
‫ﺸ ﹶﺔ ﹶﺃ ﱠﻥ ﹸﻗ ‪‬ﺮ‪‬ﻳﺸ‪‬ﺎ ﹶﺃ ‪‬ﻫ ‪‬ﻤ ‪‬ﻬ ‪‬ﻢ ‪‬ﺷ ﹾﺄ ﹸﻥ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﹶﺃ ِﺓ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻓ ‪‬ﻌ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﺐ ‪‬ﺭﺳ‪‬ـﻮ ِﻝ ﺍﻟﻠﱠـ ِﻪ ‪--‬‬ ‫ﺉ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﺇ ﱠﻻ ﹸﺃﺳ‪‬ﺎ ‪‬ﻣ ﹸﺔ ‪‬ﺑ ‪‬ﻦ ‪‬ﺯ‪‬ﻳ ٍﺪ ِﺣ ‪‬‬ ‫ﺠ‪‬ﺘ ِﺮ ‪‬‬ ‫‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ --‬ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺸ ﹶﻔ ‪‬ﻊ ﻓِﻰ ‪‬ﺣ ‪‬ﺪ ِﻣ ‪‬ﻦ ﺣ‪‬ـﺪ‪‬ﻭ ِﺩ ﺍﻟﻠﱠـ ِﻪ «‪.‬ﺛﹸـ ‪‬ﻢ ﻗﹶـﺎ ‪‬ﻡ‬ ‫‪ .‬ﹶﻓ ﹶﻜﱠﻠ ‪‬ﻤ ‪‬ﻪ ﹸﺃﺳ‪‬ﺎ ‪‬ﻣ ﹸﺔ ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » --‬ﹶﺃ‪‬ﺗ ‪‬‬
‫ﻒ ‪‬ﺗ ‪‬ﺮﻛﹸـﻮ ‪‬ﻩ‬
‫ﺸﺮِﻳ ‪‬‬ ‫ﻕ ﻓِﻴ ِﻬ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒِﻠ ﹸﻜ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻛﹶﺎﻧ‪‬ﻮﺍ ِﺇﺫﹶﺍ ‪‬ﺳ ‪‬ﺮ ‪‬‬ ‫ﺐ ﹶﻓﻘﹶﺎ ﹶﻝ » ِﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺃﻫ‪‬ﹶﻠ ‪‬‬ ‫ﻓﹶﺎ ‪‬ﺧ‪‬ﺘ ﹶﻄ ‪‬‬
‫ﺖ‬
‫ﺤﻤ‪‬ـ ٍﺪ ﺳ‪‬ـ ‪‬ﺮﹶﻗ ‪‬‬‫ﺖ ‪‬ﻣ ‪‬‬
‫ﺤ ‪‬ﺪ ﻭ‪‬ﺍ‪‬ﻳ ‪‬ﻢ ﺍﻟﱠﻠ ِﻪ ﹶﻟ ‪‬ﻮ ﹶﺃ ﱠﻥ ﻓﹶﺎ ِﻃ ‪‬ﻤ ﹶﺔ ِﺑ‪‬ﻨ ‪‬‬
‫ﻒ ﹶﺃﻗﹶﺎﻣ‪‬ﻮﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﹾﻟ ‪‬‬
‫ﻀﻌِﻴ ‪‬‬
‫ﻕ ﻓِﻴ ِﻬ ‪‬ﻢ ﺍﻟ ‪‬‬‫‪‬ﻭِﺇﺫﹶﺍ ‪‬ﺳ ‪‬ﺮ ‪‬‬
‫‪٧٥٠‬‬
‫ﺖ ‪‬ﻳ ‪‬ﺪﻫ‪‬ﺎ «‪.‬‬ ‫ﹶﻟ ﹶﻘ ﹶﻄ ‪‬ﻌ ‪‬‬
‫ﺏ‬
‫ﻂ‪ ،‬ﻭ ﹶﻻ ﺿ‪‬ـ ‪‬ﺮ ‪‬‬
‫ﻂ‪ ،‬ﻭ ﹶﻻ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ﹰﺓ ﹶﻟ ‪‬ﻪ ﻗﹶـ ﱡ‬
‫ﷲ  ﺧ‪‬ﺎ ِﺩﻣ‪‬ﺎ ﹶﻟ ‪‬ﻪ ﹶﻗ ﱡ‬ ‫ﺏ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﺿ ‪‬ﺮ ‪‬‬‫ﺖ‪:‬ﻣ‪‬ﺎ ‪‬‬
‫ﺸ ﹶﺔ‪،‬ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﻚ‬
‫ﷲ‪ ،‬ﻭﻣ‪‬ﺎ ﻧِﻴ ﹶﻞ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﺷ ‪‬ﻲ ٌﺀ ﻓﹶﺎ‪‬ﻧ‪‬ﺘ ﹶﻘ ‪‬ﻤ ‪‬ﻪ ِﻣ ‪‬ﻦ ﺻ‪‬ـﺎ ِﺣِﺒ ِﻪ‪ِ،‬ﺇ ﱠﻻ ﹶﺃ ﹾﻥ ‪‬ﺗ‪‬ﻨ‪‬ﺘﻬ‪‬ـ ‪‬‬‫ِﺑ‪‬ﻴ ِﺪ ِﻩ‪ِ،‬ﺇ ﱠﻻ ﹶﺃ ﹾﻥ ‪‬ﻳﺠ‪‬ﺎ ِﻫ ‪‬ﺪ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍ ِ‬
‫ﺴ ‪‬ﺮ ﻣِـ ‪‬ﻦ‬
‫ﺽ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﺃﻣ‪‬ـﺮ‪‬ﺍ ِﻥ ﹶﺃﺣ‪‬ـ ‪‬ﺪ ‪‬ﻫﻤ‪‬ﺎ ﹶﺃﻳ‪‬ـ ‪‬‬ ‫ﷲ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ‪ ،‬ﹶﻓ‪‬ﻴ‪‬ﻨ‪‬ﺘ ِﻘ ‪‬ﻢ ِﻟﱠﻠ ِﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ‪ ،‬ﻭﻣ‪‬ﺎ ‪‬ﻋ ِﺮ ‪‬‬ ‫‪‬ﻣﺤ‪‬ﺎ ِﺭ ‪‬ﻡ ﺍ ِ‬
‫‪٧٥١‬‬
‫ﺱ ِﻣ‪‬ﻨ ‪‬ﻪ‪.‬‬
‫ﺴ ِﺮ ِﻫﻤ‪‬ﺎ‪ِ،‬ﺇ ﱠﻻ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ‪‬ﻣ ﹾﺄﹶﺛﻤ‪‬ﺎ‪ ،‬ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ﹾﺄﹶﺛﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﹶﺃ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺍﻵ ‪‬ﺧ ِﺮ‪ِ،‬ﺇ ﱠﻻ ﹶﺃ ‪‬ﺧ ﹶﺬ ِﺑﹶﺄ‪‬ﻳ ‪‬‬

‫‪ - ٧٥٠‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ‪ -‬ﺍﳌﻜﱰ ‪ (١٤٩٧) -‬ﺻﺤﻴﺢ‬

‫‪ - ٧٥١‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -٢٤٥٣٥ (٢٤٠٣٤)(١٠ / ٨) -‬ﺻﺤﻴﺢ‬
‫‪٣٨٢‬‬
‫ﺖ ﻛﹶﺎ ﹶﻥ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ  ِﺇﺫﹶﺍ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍ َﻷ ‪‬ﻋﻤ‪‬ﺎ ِﻝ ِﺑﻤ‪‬ﺎ ‪‬ﻳﻄِﻴﻘﹸﻮ ﹶﻥ ﻗﹶﺎﻟﹸﻮﺍ ِﺇﻧ‪‬ﺎ‬
‫ﺸ ﹶﺔ ﻗﹶﺎﹶﻟ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﺐ‬
‫ﻀ ‪‬‬
‫ﻚ ‪‬ﻭﻣ‪‬ﺎ ﺗ‪‬ـﹶﺄ ‪‬ﺧ ‪‬ﺮ ‪.‬ﹶﻓ‪‬ﻴﻐ‪‬ـ ‪‬‬ ‫ﻚ ﻣ‪‬ﺎ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ِﻣ ‪‬ﻦ ﹶﺫ‪‬ﻧِﺒ ‪‬‬‫ﻚ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ‪ِ،‬ﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻗ ‪‬ﺪ ﹶﻏ ﹶﻔ ‪‬ﺮ ﹶﻟ ‪‬‬ ‫ﺴﻨ‪‬ﺎ ﹶﻛ ‪‬ﻬ‪‬ﻴﹶﺌِﺘ ‪‬‬
‫ﹶﻟ ‪‬‬
‫‪٧٥٢‬‬
‫ﺐ ﻓِﻰ ‪‬ﻭ ‪‬ﺟ ِﻬ ِﻪ ﹸﺛ ‪‬ﻢ ‪‬ﻳﻘﹸﻮ ﹸﻝ » ِﺇ ﱠﻥ ﹶﺃ‪‬ﺗﻘﹶﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻤ ﹸﻜ ‪‬ﻢ ﺑِﺎﻟﱠﻠ ِﻪ ﹶﺃﻧ‪‬ﺎ « ‪.‬‬ ‫ﻀ ‪‬‬ ‫ﻑ ﺍﹾﻟ ‪‬ﻐ ‪‬‬
‫‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫ﺐ ﻓِـﻰ‬
‫ﻀ ‪‬‬‫ﺖ ﺍﹾﻟ ‪‬ﻐ ‪‬‬‫ﺴ‪‬ﺘﻬ‪‬ﺎ‪ ،‬ﹶﻓ ‪‬ﺮﹶﺃ‪‬ﻳ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻰ ‪ - -‬ﻗﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﻫﺪ‪‬ﻯ ِﺇﹶﻟ ‪‬ﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -  -‬ﺣﱠﻠ ﹰﺔ ِﺳ‪‬ﻴﺮ‪‬ﺍ َﺀ ﹶﻓﹶﻠِﺒ ‪‬‬
‫ﺸ ﹶﻘ ﹾﻘ‪‬ﺘﻬ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ِﻧﺴ‪‬ﺎﺋِﻰ‪. ٧٥٣‬‬ ‫‪‬ﻭ ‪‬ﺟ ِﻬ ِﻪ‪،‬ﹶﻓ ‪‬‬
‫ﺴ ‪‬ﻢ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪-  -‬‬
‫ﺖ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪ - -‬ﻗﹶﺎ ﹶﻝ ﹶﻗ ‪‬‬ ‫ﺖ ﹶﺃﺑ‪‬ﺎ ﻭ‪‬ﺍِﺋ ٍﻞ ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬‫ﺶ ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﻭ ‪‬ﻋ ِﻦ ﺍ َﻷ ‪‬ﻋ ‪‬ﻤ ِ‬
‫ﺖ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻰ ‪-  -‬‬ ‫ﺴ ‪‬ﻤ ﹲﺔ ﻣ‪‬ﺎ ﹸﺃﺭِﻳ ‪‬ﺪ ِﺑﻬ‪‬ـﺎ ‪‬ﻭﺟ‪‬ـ ‪‬ﻪ ﺍﻟﻠﱠـ ِﻪ ‪.‬ﹶﻓﹶﺄ‪‬ﺗﻴ‪‬ـ ‪‬‬ ‫ﺴﻤ‪‬ﺎ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﺇ ﱠﻥ ‪‬ﻫ ِﺬ ِﻩ ﹶﻟ ِﻘ ‪‬‬ ‫ﹶﻗ ‪‬‬
‫ﻯ‬
‫ﺐ ﻓِﻰ ‪‬ﻭ ‪‬ﺟ ِﻬ ِﻪ‪،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ » ‪‬ﻳ ‪‬ﺮ ‪‬ﺣ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ﻣ‪‬ﻮﺳ‪‬ـﻰ ﻗﹶـ ‪‬ﺪ ﺃﹸﻭ ِﺫ ‪‬‬
‫ﻀ ‪‬‬ ‫ﺖ ﺍﹾﻟ ‪‬ﻐ ‪‬‬‫ﺐ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬ ‫ﻀ ‪‬‬ ‫ﹶﻓﹶﺄ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ‪ ،‬ﹶﻓ ‪‬ﻐ ِ‬
‫ﺼ‪‬ﺒ ‪‬ﺮ «‪. ٧٥٤‬‬ ‫ِﺑﹶﺄ ﹾﻛﹶﺜ ‪‬ﺮ ِﻣ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ﹶﻓ ‪‬‬
‫ﺸ ﹸﺔ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ‪‬ﻋﹶﻠ ‪‬ﻰ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ --‬ﻭ ِﻋ‪‬ﻨﺪِﻯ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﻗﹶﺎ ِﻋ ‪‬ﺪ ﻓﹶﺎﺷ‪‬ـ‪‬ﺘ ‪‬ﺪ‬ ‫ﺖ ﻋ‪‬ﺎِﺋ ‪‬‬
‫ﻕ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎﹶﻟ ‪‬‬‫ﺴﺮ‪‬ﻭ ٍ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﺖ ﻳ‪‬ـﺎ ‪‬ﺭﺳ‪‬ـﻮ ﹶﻝ ﺍﻟﻠﱠـ ِﻪ ِﺇﻧ‪‬ـ ‪‬ﻪ ﹶﺃﺧِـﻰ ﻣِـ ‪‬ﻦ‬ ‫ﺖ ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺐ ﻓِﻰ ‪‬ﻭ ‪‬ﺟ ِﻬ ِﻪ ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﻀ ‪‬‬‫ﺖ ﺍﹾﻟ ‪‬ﻐ ‪‬‬
‫ﻚ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﹶﺫِﻟ ‪‬‬
‫‪٧٥٥‬‬
‫ﺖ ﹶﻓﻘﹶﺎ ﹶﻝ » ﺍ‪‬ﻧ ﹸﻈ ‪‬ﺮ ﹶﻥ ِﺇ ‪‬ﺧ ‪‬ﻮ‪‬ﺗ ﹸﻜ ‪‬ﻦ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮﺿ‪‬ﺎ ‪‬ﻋ ِﺔ ﹶﻓِﺈ‪‬ﻧﻤ‪‬ﺎ ﺍﻟ ‪‬ﺮﺿ‪‬ﺎ ‪‬ﻋ ﹸﺔ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﺠ‪‬ﺎ ‪‬ﻋ ِﺔ «‪.‬‬ ‫ﺍﻟ ‪‬ﺮﺿ‪‬ﺎ ‪‬ﻋ ِﺔ‪.‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺽ ِﺳ ﹾﻠ ‪‬ﻌ ﹰﺔ ﹶﻟ ‪‬ﻪ ﹸﺃ ‪‬ﻋ ِﻄ ‪‬ﻰ ِﺑﻬ‪‬ﺎ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ﹶﻛ ِﺮ ‪‬ﻫ ‪‬ﻪ ﹶﺃ ‪‬ﻭ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮﺿ‪‬ـ ‪‬ﻪ ‪-‬‬
‫ﻯ ‪‬ﻳ ‪‬ﻌ ِﺮ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻤ‪‬ﺎ ‪‬ﻳﻬ‪‬ﻮ ِﺩ ‪‬‬
‫ﺴ ِﻤ ‪‬ﻌ ‪‬ﻪ‬
‫ﺸ ِﺮ‪.‬ﻗﹶـﺎ ﹶﻝ ﻓﹶـ ‪‬‬ ‫ﻼ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺴﹶ‬‫ﺻ ﹶﻄﻔﹶﻰ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬ ‫ﻚ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻌﺰِﻳ ِﺰ ‪ -‬ﻗﹶﺎ ﹶﻝ ﹶﻻ ‪‬ﻭﺍﻟﺬﻱ ﺍ ‪‬‬ ‫‪‬ﺷ ‪‬‬
‫ﻼ ‪‬ﻡ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺴﹶ‬ ‫ﺻ ﹶﻄﻔﹶﻰ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬ ‫‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﻣ ‪‬ﻦ ﺍ َﻷ‪‬ﻧﺼ‪‬ﺎ ِﺭ ﹶﻓﹶﻠ ﹶﻄ ‪‬ﻢ ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬ﻪ ‪ -‬ﻗﹶﺎ ﹶﻝ ‪ -‬ﺗﻘﹸﻮ ﹸﻝ ‪‬ﻭﺍﻟﺬﻱ ﺍ ‪‬‬
‫ﻯ ِﺇﻟﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ --‬ﹶﻓﻘﹶﺎ ﹶﻝ ﻳ‪‬ﺎ‬ ‫ﺐ ﺍﹾﻟ‪‬ﻴﻬ‪‬ﻮ ِﺩ ‪‬‬
‫ﺸ ِﺮ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ --‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺃ ﹾﻇ ‪‬ﻬ ِﺮﻧ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ﻓﹶ ﹶﺬ ‪‬ﻫ ‪‬‬ ‫ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺖ‬
‫ﻼ ﹲﻥ ﹶﻟ ﹶﻄ ‪‬ﻢ ‪‬ﻭ ‪‬ﺟﻬِﻰ‪.‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ » --‬ﻟ ‪‬ﻢ ﹶﻟ ﹶﻄ ‪‬ﻤ ‪‬‬ ‫ﹶﺃﺑ‪‬ﺎ ﺍﹾﻟﻘﹶﺎ ِﺳ ِﻢ ِﺇ ﱠﻥ ﻟِﻰ ِﺫ ‪‬ﻣ ﹰﺔ ‪‬ﻭ ‪‬ﻋ ‪‬ﻬﺪ‪‬ﺍ‪ .‬ﻭﻗﹶﺎ ﹶﻝ ﹸﻓ ﹶ‬
‫ﺖ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ‬
‫ﺸ ِﺮ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬‬
‫ﻼ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺴﹶ‬‫ﺻ ﹶﻄﻔﹶﻰ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﻋﹶﻠ‪‬ﻴﻪِ ﺍﻟ ‪‬‬ ‫‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬ﻪ «‪.‬ﻗﹶﺎ ﹶﻝ‪.‬ﻗﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭﺍﻟﺬﻱ ﺍ ‪‬‬
‫ﻀﻠﹸﻮﺍ‬
‫ﺐ ﻓِﻰ ‪‬ﻭ ‪‬ﺟ ِﻬ ِﻪ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ » ﹶﻻ ‪‬ﺗ ﹶﻔ ‪‬‬
‫ﻀ ‪‬‬‫ﻑ ﺍﹾﻟ ‪‬ﻐ ‪‬‬
‫ﺐ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ --‬ﺣﺘ‪‬ﻰ ‪‬ﻋ ِﺮ ‪‬‬ ‫ﻀ ‪‬‬ ‫ﹶﺃ ﹾﻇ ‪‬ﻬ ِﺮﻧ‪‬ﺎ‪.‬ﻗﹶﺎ ﹶﻝ ﹶﻓ ‪‬ﻐ ِ‬
‫ﺽ ِﺇ ﱠﻻ ‪‬ﻣ ‪‬ﻦ ﺷ‪‬ﺎ َﺀ‬
‫ﺕ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻓِﻰ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﺴ ‪‬ﻤﻮ‪‬ﺍ ِ‬
‫ﺼ ‪‬ﻌ ‪‬ﻖ ‪‬ﻣ ‪‬ﻦ ﻓِﻰ ﺍﻟ ‪‬‬
‫‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺃ‪‬ﻧِﺒﻴ‪‬ﺎ ِﺀ ﺍﻟﱠﻠ ِﻪ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ‪‬ﻨ ﹶﻔ ‪‬ﺦ ﻓِﻰ ﺍﻟﺼ‪‬ﻮ ِﺭ ﹶﻓ‪‬ﻴ ‪‬‬

‫‪ - ٧٥٢‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ٢٠) -‬‬

‫‪ - ٧٥٣‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪- ( ٢٦١٤) -‬ﺍﻟﺴﲑﺍﺀ‪:‬ﺛﻴﺎﺏ ﻣﻦ ﺍﳊﺮﻳﺮ‬
‫‪ - ٧٥٤‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ٣٤٠٥) -‬‬
‫‪ - ٧٥٥‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٣٦٧٩) -‬‬
‫‪٣٨٣‬‬
‫ﺚ ﹶﻓِﺈﺫﹶﺍ ﻣ‪‬ﻮﺳ‪‬ـﻰ‬
‫ﺚ ﹶﺃ ‪‬ﻭ ﻓِﻰ ﹶﺃ ‪‬ﻭ ِﻝ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑ ِﻌ ﹶ‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ‪ -‬ﻗﹶﺎ ﹶﻝ ‪ -‬ﹸﺛ ‪‬ﻢ ‪‬ﻳ‪‬ﻨ ﹶﻔ ‪‬ﺦ ﻓِﻴ ِﻪ ﹸﺃ ‪‬ﺧﺮ‪‬ﻯ ﹶﻓﹶﺄﻛﹸﻮ ﹸﻥ ﹶﺃ ‪‬ﻭ ﹶﻝ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑ ِﻌ ﹶ‬
‫ﺚ ﹶﻗ‪‬ﺒﻠِﻰ ‪‬ﻭ ﹶﻻ ﹶﺃﻗﹸـﻮ ﹸﻝ‬‫ﺼ ‪‬ﻌ ﹶﻘِﺘ ِﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟﻄﱡﻮﺭِ ﹶﺃ ‪‬ﻭ ‪‬ﺑ ِﻌ ﹶ‬
‫ﺐ ِﺑ ‪‬‬
‫ﻼ ﹶﺃ ‪‬ﺩﺭِﻯ ﹶﺃﺣ‪‬ﻮ ِﺳ ‪‬‬ ‫ﻼ ‪‬ﻡ ﺁ ِﺧ ﹲﺬ ﺑِﺎﹾﻟ ‪‬ﻌ ‪‬ﺮﺵِ ﹶﻓ ﹶ‬ ‫ﺴﹶ‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫‪٧٥٦‬‬
‫ﻼ ‪‬ﻡ «‪.‬‬
‫ﺴﹶ‬‫ﺲ ‪‬ﺑ ِﻦ ‪‬ﻣﺘ‪‬ﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬ ‫ﻀ ﹸﻞ ِﻣ ‪‬ﻦ ﻳ‪‬ﻮ‪‬ﻧ ‪‬‬ ‫ِﺇ ﱠﻥ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ﹶﺃ ﹾﻓ ‪‬‬
‫ﺸ‪‬ﻴ ِﻦ‪ ،‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ﹶﺃﺣ‪‬ـ ِﺪ ِﻫﻤ‪‬ﺎ‬
‫ﺚ ِﺇﻟﹶﻰ ﺍﹾﻟ‪‬ﻴ ‪‬ﻤ ِﻦ ‪‬ﺟ‪‬ﻴ ‪‬‬‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﺑ ‪‬ﺮ‪‬ﻳ ‪‬ﺪ ﹶﺓ‪ ،‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ‪‬ﺑ ‪‬ﻌ ﹶ‬
‫ﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍﻵﺧ‪‬ـ ِﺮ ﺧ‪‬ﺎﻟِـ ‪‬ﺪ ﺑ‪‬ـ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻮﻟِﻴـ ِﺪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻬﻤ‪‬ـﺎ‪ِ:‬ﺇﺫﹶﺍ‬ ‫‪‬ﻋِﻠ ‪‬ﻲ ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻲ ﻃﹶﺎِﻟ ٍ‬
‫ﺱ‪ ،‬ﻭِﺇ ﹾﻥ ‪‬ﺗ ﹶﻔ ‪‬ﺮ ﹾﻗ‪‬ﺘﻤ‪‬ﺎ ﹶﻓ ﹸﻜ ﱡﻞ ﻭ‪‬ﺍ ِﺣ ٍﺪ ِﻣ‪‬ﻨ ﹸﻜﻤ‪‬ـﺎ ‪‬ﻋﻠﹶـﻰ ﹶﺃﺻ‪‬ـﺤ‪‬ﺎِﺑ ِﻪ‪،‬ﻓﹶﺎﹾﻟ‪‬ﺘ ﹶﻘ‪‬ﻴﻨ‪‬ﺎ‪،‬ﹶﻓ ﹶﻈ ‪‬ﻬ ‪‬ﺮ‬ ‫ﺍ‪‬ﺗ ﹶﻔ ﹾﻘ‪‬ﺘﻤ‪‬ﺎ‪،‬ﹶﻓ ‪‬ﻌِﻠ ‪‬ﻲ‪ ،‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺻ ﹶﻄﻔﹶﻰ ‪‬ﻋِﻠ ‪‬ﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ﹰﺓ‬ ‫ﲔ‪ ،‬ﹶﻓ ﹶﻘ‪‬ﺘ ﹾﻠﻨ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤﻘﹶﺎِﺗﹶﻠ ﹶﺔ‪ ،‬ﻭ ‪‬ﺳ‪‬ﺒ‪‬ﻴﻨ‪‬ﺎ ﺍﻟ ﱠﺬ ِﺭ‪‬ﻳ ﹶﺔ‪،‬ﻓﹶﺎ ‪‬‬
‫ﺸ ِﺮ ِﻛ ‪‬‬
‫ﺴِﻠﻤ‪‬ﻮ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻚ‪ ،‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮﻧِﻲ ﺧ‪‬ﺎِﻟ ‪‬ﺪ ﹶﺃ ﹾﻥ ﹶﺃﻧ‪‬ـﺎ ﹶﻝ‬ ‫ﺐ ﻣ‪‬ﻌِﻲ ﺧ‪‬ﺎِﻟ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻮﻟِﻴ ِﺪ ِﺇﻟﹶﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ِﺑ ﹶﺬِﻟ ‪‬‬ ‫ﺴ ِﻪ‪،‬ﹶﻓ ﹶﻜ‪‬ﺘ ‪‬‬‫ﺴ‪‬ﺒ ِﻲ ِﻟ‪‬ﻨ ﹾﻔ ِ‬
‫ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺐ ﻓِـﻲ‬ ‫ﻀ ‪‬‬ ‫ﺖ ﻣِـ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻲ‪،‬ﻗﹶـﺎ ﹶﻝ‪ :‬ﹶﻓ ‪‬ﺮﹶﺃ‪‬ﻳﻨ‪‬ـﺎ ﺍﹾﻟﻐ‪‬ـ ‪‬‬ ‫ﺏ‪ِ،‬ﻧ ﹾﻠ ‪‬‬ ‫ﺉ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬ ‫ِﻣ ‪‬ﻦ ‪‬ﻋِﻠ ‪‬ﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﹸﻗ ِﺮ ‪‬‬
‫ﺖ ِﺑ ِﻪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ‬
‫ﺖ ﻣ‪‬ﺎ ﹸﺃ ‪‬ﺭ ِﺳ ﹾﻠ ‪‬‬
‫ﺖ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ‪:‬ﺑ ‪‬ﻌﹾﺜ‪‬ﺘﻨِﻲ ‪‬ﻣ ‪‬ﻊ ‪‬ﺭ ‪‬ﺟ ٍﻞ‪ ،‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮ‪‬ﺗﻨِﻲ ِﺑﻄﹶﺎ ‪‬ﻋِﺘ ِﻪ‪ ،‬ﹶﻓ ﹶﻔ ‪‬ﻌ ﹾﻠ ‪‬‬ ‫‪‬ﻭ ‪‬ﺟ ِﻬ ِﻪ‪،‬ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫‪٧٥٧‬‬
‫‪‬ﺑ ‪‬ﺮ‪‬ﻳ ‪‬ﺪ ﹸﺓ ﻻ ‪‬ﺗ ﹶﻘ ‪‬ﻊ ﻓِﻲ ‪‬ﻋِﻠ ‪‬ﻲ‪،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ِﻣﻨ‪‬ﻲ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ِﻣ‪‬ﻨ ‪‬ﻪ‪.‬‬
‫ﺐ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻲ‬ ‫ﻀ ‪‬‬ ‫ﻒ ‪‬ﺗﺼ‪‬ﻮ ‪‬ﻡ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ ‪‬ﻐ ِ‬ ‫ﷲ‪ ،‬ﹶﻛ‪‬ﻴ ‪‬‬ ‫ﻼ ﹶﺃﺗ‪‬ﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪،‬ﹶﻓ ﹶﻘﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ‪‬ﻧِﺒ ‪‬ﻲ ﺍ ِ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﹶﻗﺘ‪‬ﺎ ‪‬ﺩ ﹶﺓ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺭ ‪‬ﺟ ﹰ‬
‫ﺤ ‪‬ﻤ ٍﺪ  ‪‬ﻧِﺒﻴ‪‬ﺎ‪،‬ﻧﻌ‪‬ﻮ ﹸﺫ ﺑِﺎﻟﱠﻠ ِﻪ‬‫ﻼ ِﻡ ‪‬ﺩ‪‬ﻳﻨ‪‬ﺎ‪ ،‬ﻭِﺑ ‪‬ﻤ ‪‬‬
‫ﻚ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﺭﺿِﻴﻨ‪‬ﺎ ﺑِﺎﻟﱠﻠ ِﻪ ِﺭﺑ‪‬ﺎ‪ ،‬ﻭﺑِﺎ ِﻹ ‪‬ﺳ ﹶ‬ ‫‪ ،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﺭﺃﹶﻯ ﹶﺫِﻟ ‪‬‬
‫ﺐ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ـﺎ‬ ‫ﻀ ِ‬ ‫ﺐ ‪‬ﺭﺳ‪‬ﻮِﻟ ِﻪ‪ ،‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ ‪‬ﺩﻫ‪‬ﺎ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺳ ﹶﻜ ‪‬ﻦ ِﻣ ‪‬ﻦ ﹶﻏ ِ‬ ‫ﻀ ِ‬‫ﷲ ‪‬ﻭ ﹶﻏ ِ‬ ‫ﺐﺍِ‬ ‫ﻀ ِ‬‫ِﻣ ‪‬ﻦ ﹶﻏ ِ‬
‫ﻒ ﻣ‪‬ـ ‪‬ﻦ‬ ‫ﻚ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ ﹶﻜﻴ‪‬ـ ‪‬‬ ‫ﻒ ‪‬ﻣ ‪‬ﻦ ﻳ‪‬ﺼ‪‬ﻮ ‪‬ﻡ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣ‪‬ﻴ ِﻦ ‪‬ﻭ‪‬ﻳ ﹾﻔ ِﻄ ‪‬ﺮ ‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎ ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ‪‬ﻳﻄِﻴ ‪‬ﻖ ﹶﺫِﻟ ‪‬‬ ‫ﷲ‪ ،‬ﹶﻛ‪‬ﻴ ‪‬‬ ‫‪‬ﻧِﺒ ‪‬ﻲ ﺍ ِ‬
‫ﻒ ِﺑ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳﺼ‪‬ﻮ ‪‬ﻡ ‪‬ﻳ ‪‬ﻮﻣ‪‬ـﺎ ‪‬ﻭ‪‬ﻳ ﹾﻔﻄِـ ‪‬ﺮ‬
‫ﺻ ‪‬ﻮ ‪‬ﻡ ﹶﺃﺧِﻲ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ ﹶﻜ‪‬ﻴ ‪‬‬
‫‪‬ﻳﺼ‪‬ﻮ ‪‬ﻡ ‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎ ‪‬ﻭ‪‬ﻳ ﹾﻔ ِﻄ ‪‬ﺮ ‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﺫﹶﺍ ‪‬ﻙ ‪‬‬
‫‪٧٥٨‬‬
‫ﺖ ﺫﹶﺍ ‪‬ﻙ‪.‬‬
‫ﺕ ﹶﺃﻧ‪‬ﻲ ﹸﻃ ‪‬ﻮ ﹾﻗ ‪‬‬‫‪‬ﻳ ‪‬ﻮ ‪‬ﻣ‪‬ﻴ ِﻦ ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﻭ ِﺩ ‪‬ﺩ ‪‬‬
‫ﺴﹶﺄﹶﻟ ِﺔ ﻫ‪‬ـﺬﹶﺍ ﺍﻟـﺴ‪‬ﺎِﺋ ِﻞ ﻋ‪‬ـ ‪‬ﻦ ﹶﻛ‪‬ﻴ ِﻔﻴ‪‬ـ ِﺔ‬ ‫ﺐ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺟ ِﻞ ﻣ‪‬ـ ‪‬‬ ‫ﻀ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﺣ‪‬ﺎِﺗ ٍﻢ‪:‬ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﹶﻏ ‪‬‬
‫ﻒ ‪‬ﺗﺼ‪‬ﻮ ‪‬ﻡ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓﻜﹶـ ِﺮ ‪‬ﻩ‬ ‫ﷲ ﹶﻛ‪‬ﻴ ‪‬‬ ‫ﻀ‪‬ﺒ ‪‬ﻪ  َﻷ ﱠﻥ ﺍﻟﺴ‪‬ﺎِﺋ ﹶﻞ ‪‬ﺳﹶﺄﹶﻟ ‪‬ﻪ‪،‬ﹶﻗﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ‪‬ﻧِﺒ ‪‬ﻲ ﺍ ِ‬ ‫ﺼ ‪‬ﻮ ِﻡ‪ ،‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﹶﻏ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﺸ ‪‬ﻲ‬ ‫ﺠ ‪‬ﺰ ‪‬ﻋ ‪‬ﻦ ِﺇ‪‬ﺗﻴ‪‬ﺎ ِﻥ ِﻣﹾﺜِﻠ ِﻪ‪،‬ﹶﺃ ‪‬ﻭ ﺧ‪‬ـ ِ‬ ‫ﺻ ‪‬ﻮ ِﻣ ِﻪ ‪‬ﻣﺨ‪‬ﺎﹶﻓ ﹶﺔ ﹶﺃ ﹾﻥ ﹶﻟ ‪‬ﻮ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ‪‬ﻩ ‪‬ﻳ ‪‬ﻌ ِ‬
‫ﺨﺒ‪‬ﺎ ‪‬ﺭﻩ‪ ‬ﻋ ‪‬ﻦ ﹶﻛ‪‬ﻴ ِﻔ‪‬ﻴ ِﺔ ‪‬‬
‫ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﺍ ‪‬ﺳِﺘ ‪‬‬
‫ﺠﺰ‪‬ﻭﺍ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ‪.‬‬ ‫ﻚ ﹶﻓ‪‬ﻴ ‪‬ﻌ ِ‬ ‫ﺽ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﹶﺫِﻟ ‪‬‬‫ ‪‬ﻋﻠﹶﻰ ﺍﻟﺴ‪‬ﺎِﺋ ِﻞ ‪‬ﻭﹸﺃ ‪‬ﻣِﺘ ِﻪ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻔ ِﺮ ‪‬‬

‫‪ - ٧٥٦‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٦٣٠٠) -‬‬

‫‪ - ٧٥٧‬ﻛﺸﻒ ﺍﻷﺳﺘﺎﺭ ‪ (٢٥٦٣)(٢٠٠ / ٣) -‬ﺣﺴﻦ‬
‫‪ - ٧٥٨‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٣٦٣٩) (٤٠١ / ٨) -‬ﺻﺤﻴﺢ‬
‫‪٣٨٤‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺜﲑ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻟﺘﺮﺑﻴﺔ ﻋﺪ‪‬ﻭﺍ ﺍﻟﻐﻀﺐ ﻣﻦ ﺍﻟﺮﺫﺍﺋﻞ ﺍﳌﻤﻘﻮﺗـﺔ‪،‬ﻭﺍﻟﻌﺎﺩﺍﺕ‬
‫ﺍﳌﺬﻣﻮﻣﺔ‪..‬ﻓﺈﳕﺎ ﻳﻘﺼﺪﻭﻥ ﻣﻦ ﻭﺭﺍﺀ ﺫﻟﻚ ﺍﻟﻐﻀﺐ ﺍﳌﺬﻣﻮﻡ ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﺇﱃ ﺃﺳﻮﺃ ﺍﻵﺛﺎﺭ‪،‬ﻭﺃﻭﺧﻢ‬
‫ﺍﻟﻌﻮﺍﻗﺐ‪..‬ﻭﺫﻟﻚ ﺣﲔ ﺍﻻﻧﻔﻌﺎﻝ ﻭﺍﻟﻐـﻀﺐ ﻣـﻦ ﺃﺟـﻞ ﺍﳌـﺼﺎﱀ ﺍﻟﺸﺨـﺼﻴﺔ‪،‬ﻭﺍﻟﺒﻮﺍﻋﺚ‬
‫ﺍﻷﻧﺎﻧﻴﺔ‪..‬ﻭﻻ ﳜﻔﻰ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﻟﻐﻀﺐ ﻣﻦ ﲤﺰﻳﻖ ﻟﻠﻮﺣﺪﺓ‪،‬ﻭﺗـﺼﺪﻳﻊ ﻟﻠﺠﻤﺎﻋﺔ‪،‬ﻭﺍﺳﺘﺌـﺼﺎﻝ‬
‫ﳌﻌﺎﱐ ﺍﻷﺧﻮﺓ‪،‬ﻭﺍﶈﺒﺔ ﻭﺍﻟﺼﻔﺎﺀ‪..‬ﰲ ﺭﺑﻮﻉ ﺍ‪‬ﺘﻤﻊ‪.‬‬
‫ﻀﺮ‪‬ﺍﺀ‬
‫ﺴﺮ‪‬ﺍﺀ ﻭ‪‬ﺍﻟـ ‪‬‬ ‫ﻓﻼ ﻋﺠﺐ ﺃﻥ ﻳﻬﺘ‪‬ﻢ ﺍﻹﺳﻼﻡ ﺑﺬﻟﻚ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻳ‪‬ﻨ ِﻔﻘﹸـﻮ ﹶﻥ ﻓِـﻲ ﺍﻟـ ‪‬‬
‫ﲔ{ )‪ (١٣٤‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‬ ‫ﺴِﻨ ‪‬‬ ‫ﺤِ‬ ‫ﺐ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺤ ‪‬‬ ‫ﺱ ﻭ‪‬ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻳ ِ‬
‫ﲔ ‪‬ﻋ ِﻦ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻆ ﻭ‪‬ﺍﹾﻟﻌ‪‬ﺎِﻓ ‪‬‬
‫ﲔ ﺍﹾﻟ ‪‬ﻐ‪‬ﻴ ﹶ‬
‫ﻭ‪‬ﺍﹾﻟﻜﹶﺎ ِﻇ ِﻤ ‪‬‬
‫ﳉ‪‬ﻨ ِﺔ ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ‪ِ:‬ﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺍﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ‪‬ﻨ ِﻔﻘﹸﻮ ﹶﻥ ﹶﺃﻣ‪‬ـﻮ‪‬ﺍﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻓِـﻲ‬
‫ﺕ ﺃ ‪‬ﻫ ِﻞ ﺍ ﹶ‬ ‫ﺻﻔﹶﺎ ِ‬‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﻓِﻲ ‪‬ﻫﺬِ ِﻩ ﺍﻵ‪‬ﻳ ِﺔ ِ‬ ‫‪‬ﻳ ﹾﺬ ﹸﻛ ‪‬ﺮ ﺍ ُ‬
‫ﺽ‪ ،‬ﻭﻓِﻲ‬
‫ﺤ ِﺔ ﻭ‪‬ﺍ ﹶﳌ ‪‬ﺮ ِ‬
‫ﺼ‪‬‬ ‫ﻀﺮ‪‬ﺍ ِﺀ (‪ ،‬ﻭﻓِﻲ ﺍﻟ ‪‬‬ ‫ﺸ ‪‬ﺪ ِﺓ ) ﺍﻟ ‪‬‬
‫ﺴﺮ‪‬ﺍ ِﺀ (‪ ،‬ﻭﻓِﻲ ﺍﻟ ‪‬‬ ‫ﷲ‪،‬ﻓِﻲ ﺍﻟ ‪‬ﺮﺧ‪‬ﺎ ِﺀ ) ﺍﻟ ‪‬‬ ‫‪‬ﺳﺒِﻴ ِﻞ ‪‬ﻣ ‪‬ﺮﺿ‪‬ﺎ ِﺓ ﺍ ِ‬
‫ﻕ ﻓِﻲ ﺳ‪‬ﺒﻴ ِﻞ ‪‬ﻣ ‪‬ﺮﺿ‪‬ﺎِﺗ ِﻪ‪ ،‬ﻭِﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ﹾﻜ‪‬ﺘﻤ‪‬ـﻮ ﹶﻥ‬
‫ﷲ‪،‬ﻭ‪‬ﺍ ِﻹ‪‬ﻧﻔﹶﺎ ِ‬
‫ﺸ ‪‬ﻐﹸﻠ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻋ ‪‬ﻦ ﻃﹶﺎ ‪‬ﻋ ِﺔ ﺍ ِ‬
‫‪‬ﺟﻤِﻴ ِﻊ ﺍ َﻷ ‪‬ﺣﻮ‪‬ﺍ ِﻝ‪ ،‬ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﻀﻠﹸﻮ ﹶﻥ ‪‬ﻋﻠﹶـﻰ ِﻋﺒ‪‬ـﺎ ِﺩ ِﻩ‬ ‫ﺐ ﺍﻟـ ِﺬﻳ ‪‬ﻦ ‪‬ﻳ‪‬ﺘﻔﹶـ ‪‬‬‫ﺤ ‪‬‬ ‫ﷲ ‪‬ﻳ ِ‬‫ﹶﻏ‪‬ﻴ ﹶﻈ ‪‬ﻬ ‪‬ﻢ ﺇﺫﹶﺍ ﺛﹶﺎ ‪‬ﺭ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻌﻔﹸﻮ ﹶﻥ ‪‬ﻋ ‪‬ﻤ ‪‬ﻦ ﹶﺃﺳ‪‬ﺎ َﺀ ِﺇﻟﹶﻴ ِﻬ ‪‬ﻢ ‪.‬ﻭ‪‬ﺍ ُ‬
‫‪٧٥٩‬‬
‫ﷲ ‪‬ﻋﻠﹶﻰ ‪‬ﺟﺰِﻳ ِﻞ ِﻧ ‪‬ﻌ ِﻤ ِﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪.‬‬‫ﲔ‪ ،‬ﻭ‪‬ﻳﻮ‪‬ﺍﺳ‪‬ﻮﻧ‪ ‬ﻬ ‪‬ﻢ ‪‬ﺷﻜﹾﺮﹰﺍ ِ‬‫ﺴ ‪‬‬ ‫ﺍﻟﺒ‪‬ﺎِﺋ ِ‬
‫ﺐ « ‪.‬ﹶﻓ ‪‬ﺮ ‪‬ﺩ ‪‬ﺩ‬
‫ﻀ ‪‬‬
‫ﺻﻨِﻰ ‪.‬ﻗﹶﺎ ﹶﻝ » ﹶﻻ ‪‬ﺗ ‪‬ﻐ ‪‬‬
‫ﻼ ﻗﹶﺎ ﹶﻝ ﻟِﻠ‪‬ﻨِﺒ ‪‬ﻰ ‪ -  -‬ﹶﺃ ‪‬ﻭ ِ‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪ - -‬ﹶﺃ ﱠﻥ ‪‬ﺭ ‪‬ﺟ ﹰ‬
‫‪٧٦٠‬‬
‫ﺐ«‪.‬‬ ‫ﻀ ‪‬‬ ‫ِﻣﺮ‪‬ﺍﺭ‪‬ﺍ‪،‬ﻗﹶﺎ ﹶﻝ » ﹶﻻ ‪‬ﺗ ‪‬ﻐ ‪‬‬
‫ﷲ ؟ ﻗﹶـﺎ ﹶﻝ‪ :‬ﹶﻻ‬ ‫ﺐﺍِ‬ ‫ﻀ ِ‬‫ﷲ‪،‬ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﻤ‪‬ﻨ ‪‬ﻌﻨِﻲ ﻣِـ ‪‬ﻦ ﻏﹶـ ‪‬‬ ‫ﺖ‪:‬ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ﷲ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﹸﻗ ﹾﻠ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫‪٧٦١‬‬
‫ﺐ‪.‬‬
‫ﻀ ‪‬‬ ‫‪‬ﺗ ‪‬ﻐ ‪‬‬
‫ﺠ ‪‬ﻬِﻨ ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ --‬ﻗﹶﺎ ﹶﻝ » ‪‬ﻣ ‪‬ﻦ ﹶﻛﻈﹶـ ‪‬ﻢ ﹶﻏ‪‬ﻴﻈﹰـﺎ‬ ‫ﺲ ﺍﹾﻟ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳ ‪‬ﻬ ِﻞ ‪‬ﺑ ِﻦ ‪‬ﻣﻌ‪‬ﺎ ِﺫ ‪‬ﺑ ِﻦ ﹶﺃ‪‬ﻧ ٍ‬
‫ﻯ‬
‫ﺨﻴ‪‬ـ ‪‬ﺮ ‪‬ﻩ ﻓِـﻰ ﹶﺃ ‪‬‬
‫ﻼِﺋ ِﻖ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬‬
‫ﺱ ﺍﹾﻟﺨ‪ ‬ﹶ‬
‫ﺴ‪‬ﺘﻄِﻴ ‪‬ﻊ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﻨ ﱢﻔ ﹶﺬ ‪‬ﻩ ‪‬ﺩﻋ‪‬ﺎ ‪‬ﻩ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﺀُﻭ ِ‬
‫‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻳ ‪‬‬
‫‪٧٦٢‬‬
‫ﺍﹾﻟﺤ‪‬ﻮ ِﺭ ﺷ‪‬ﺎ َﺀ «‪.‬‬

‫‪ - ٧٥٩‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٤٢٧ / ١) -‬‬

‫‪ - ٧٦٠‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ ‪( ٦١١٦) -‬‬
‫‪ - ٧٦١‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٢٩٦) (٥٣١ / ١) -‬ﺣﺴﻦ‬
‫ﺐ‪.‬‬
‫ﺴ ‪‬ﻦ ﹶﻏﺮِﻳ ‪‬‬ ‫‪ - ٧٦٢‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ‪ -‬ﺍﳌﻜﱰ ‪ ( ٢١٥٣) -‬ﻗﹶﺎ ﹶﻝ ‪‬ﻫﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬
‫ﺚ ‪‬ﺣ ‪‬‬
‫‪٣٨٥‬‬
‫ﺼ ‪‬ﺮ ‪‬ﻋ ﹶﺔ ﻓِـﻴ ﹸﻜ ‪‬ﻢ ؟‬
‫ﺴﻌ‪‬ﻮ ٍﺩ ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ـﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ ‪:‬ﻣ‪‬ـﺎ ‪‬ﺗﻌ‪‬ـﺪ‪‬ﻭ ﹶﻥ ﺍﻟـ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬‬
‫ﺲ ﹶﻟ ‪‬ﻪ ‪‬ﻭﻟﹶـ ‪‬ﺪ‬
‫ﺏ ؟ ﻗﹶﺎ ﹶﻝ‪:‬ﹸﻗ ﹾﻠﻨ‪‬ﺎ‪:‬ﺍﱠﻟﺬِﻱ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺼ ‪‬ﺮ ‪‬ﻋ ‪‬ﻪ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ﹸﻝ ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻌﺪ‪‬ﻭ ﹶﻥ ﺍﻟ ‪‬ﺮﻗﹸﻮ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ‪:‬ﹸﻗ ﹾﻠﻨ‪‬ﺎ‪:‬ﺍﱠﻟﺬِﻱ ﹶﻻ ‪‬ﻳ ‪‬‬
‫‪٧٦٣‬‬
‫ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻻ ‪ ،‬ﻭﹶﻟ ِﻜ‪‬ﻨ ‪‬ﻪ ﺍﱠﻟﺬِﻱ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ِﻣ ‪‬ﻦ ‪‬ﻭﹶﻟ ِﺪ ِﻩ‪".‬‬
‫ﺏ ﻓِﻴ ﹸﻜ ‪‬ﻢ «‪.‬ﻗﹶـﺎ ﹶﻝ‬‫ﺴﻌ‪‬ﻮ ٍﺩ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ » --‬ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﻌ ‪‬ﺪﻭ ﹶﻥ ﺍﻟ ‪‬ﺮﻗﹸﻮ ‪‬‬ ‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬‬
‫ﺏ ‪‬ﻭﹶﻟ ِﻜ‪‬ﻨ ‪‬ﻪ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﺍﻟﺬﻱ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ِﻣ ‪‬ﻦ ‪‬ﻭﹶﻟ ِﺪ ِﻩ ‪‬ﺷ‪‬ﻴﺌﹰﺎ‬
‫ﺲ ﺫﹶﺍ ‪‬ﻙ ﺑِﺎﻟ ‪‬ﺮﻗﹸﻮ ِ‬
‫ﹸﻗ ﹾﻠﻨ‪‬ﺎ ﺍﻟﺬﻱ ﹶﻻ ﻳ‪‬ﻮﹶﻟ ‪‬ﺪ ﹶﻟ ‪‬ﻪ‪.‬ﻗﹶﺎ ﹶﻝ » ﹶﻟ‪‬ﻴ ‪‬‬
‫ﻚ‬
‫ﺲ ِﺑ ﹶﺬِﻟ ‪‬‬ ‫ﺼ ‪‬ﺮ ‪‬ﻋ ‪‬ﻪ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ﹸﻝ‪.‬ﹶﻗﺎ ﹶﻝ » ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺼ ‪‬ﺮ ‪‬ﻋ ﹶﺔ ﻓِﻴ ﹸﻜ ‪‬ﻢ «‪.‬ﻗﹶﺎ ﹶﻝ ﹸﻗ ﹾﻠﻨ‪‬ﺎ ﺍﻟﺬﻱ ﹶﻻ ‪‬ﻳ ‪‬‬ ‫«‪.‬ﻗﹶﺎ ﹶﻝ » ﹶﻓﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻌﺪ‪‬ﻭ ﹶﻥ ﺍﻟ ‪‬‬
‫‪٧٦٤‬‬
‫ﺐ «‪.‬‬ ‫ﻀ ِ‬ ‫ﺴ ‪‬ﻪ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻐ ‪‬‬
‫ﻚ ‪‬ﻧ ﹾﻔ ‪‬‬
‫‪‬ﻭﹶﻟ ِﻜ‪‬ﻨ ‪‬ﻪ ﺍﻟﺬﻱ ‪‬ﻳ ‪‬ﻤِﻠ ‪‬‬
‫ﻭﻻ ﻏﺮﺍﺑﺔ ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﺄﻣﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ ﺑﻜﻈﻢ ﺍﻟﻐﻴﻆ‪،‬ﻭﺍﻟﺪﻓﻊ ﺑﺎﻟﱵ ﻫـﻲ‬
‫ﺗﺂﻟﻔﻬﻢ‪345:‬ل‬ ‫ﺃﺣﺴﻦ‪،‬ﻭﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﳉﺎﻫﻠﲔ‪..‬ﺣﱴ ﻳﺘﺤﻘﻖ ﻟﻠﻤﺠﺘﻤﻊ ﻣﻮﺩﺗﻪ‪،‬ﻭﻳﺘﻢ ﻟﻠﻤﺴﻠﻤﲔ‬
‫ﻚ ‪‬ﻭ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻪ ‪‬ﻋﺪ‪‬ﺍ ‪‬ﻭ ﹲﺓ‬
‫ﺴ ‪‬ﻦ ﹶﻓِﺈﺫﹶﺍ ﺍﱠﻟﺬِﻱ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬‬
‫ﺴ‪‬ﻴﹶﺌ ﹸﺔ ﺍ ‪‬ﺩﹶﻓ ‪‬ﻊ ﺑِﺎﱠﻟﺘِﻲ ِﻫ ‪‬ﻲ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺴ‪‬ﻨ ﹸﺔ ‪‬ﻭﻟﹶﺎ ﺍﻟ ‪‬‬
‫ﺤ‪‬‬‫ﺴ‪‬ﺘﻮِﻱ ﺍﹾﻟ ‪‬‬
‫‪ }:673489‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬‬
‫ﹶﻛﹶﺄ‪‬ﻧ ‪‬ﻪ ‪‬ﻭِﻟ ‪‬ﻲ ‪‬ﺣﻤِﻴ ‪‬ﻢ{ )‪ (٣٤‬ﺳﻮﺭﺓ ﻓﺼﻠﺖ‪.‬‬
‫ﺽ ‪‬ﻫ ‪‬ﻮﻧ‪‬ﺎ ‪‬ﻭِﺇﺫﹶﺍ ﺧ‪‬ﺎ ﹶﻃ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟﺠ‪‬ـﺎ ِﻫﻠﹸﻮ ﹶﻥ‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪ }:‬ﻭ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﻤﺸ‪‬ﻮ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺳﻠﹶﺎﻣ‪‬ﺎ{ )‪ (٦٣‬ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ‬
‫ﻀﺒ‪‬ﻮﺍ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬ﻐ ِﻔﺮ‪‬ﻭ ﹶﻥ{ )‪(٣٧‬‬ ‫ﺶ ‪‬ﻭِﺇﺫﹶﺍ ﻣ‪‬ﺎ ﹶﻏ ِ‬‫ﺠ‪‬ﺘِﻨﺒ‪‬ﻮ ﹶﻥ ﹶﻛﺒ‪‬ﺎِﺋ ‪‬ﺮ ﺍﹾﻟِﺈﹾﺛ ِﻢ ﻭ‪‬ﺍﹾﻟ ﹶﻔﻮ‪‬ﺍ ِﺣ ‪‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻭ‪‬ﺍﻟﱠﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ‬
‫ﺕ ‪.‬ﹶﻓﻬ‪‬ﻢ ﺍﻟـﺬِﻳ ‪‬ﻦ‬ ‫ﺕ ﺍﻟﺘ‪‬ﺎﻟِﻴﺎ ِ‬ ‫ﳉ‪‬ﻨ ﹶﺔ ﻓِﻲ ﺍﻵﻳ‪‬ﺎ ِ‬ ‫ﺏ ﻭﺍ ﹶ‬
‫ﲔ ﺍﻟﺬِﻳ ‪‬ﻦ ﹶﺃ ‪‬ﻋ ‪‬ﺪ ﹶﻟﻬ‪‬ﻢ ﺍﻟﱠﺜﻮ‪‬ﺍ ‪‬‬ ‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ﺍ ﹸﳌﺆ‪ِ ‬ﻣِﻨ ‪‬‬
‫ﻒﺍُ‬ ‫ﺼ ‪‬‬ ‫‪‬ﻳ ِ‬
‫ﺏ ﹶﻛﺒ‪‬ﺎِﺋ ِﺮ ﺍ ِﻹﹾﺛ ِﻢ ﻛﹶﺎﻟ ﹶﻘ‪‬ﺘ ِﻞ ﻭ‪‬ﺍﻟ ‪‬ﺰﻧ‪‬ﻰ ﻭﺍﻟﺴ‪‬ﺮﹶﻗ ِﺔ‪ ،‬ﻭ‪‬ﻳ‪‬ﺒ‪‬ﺘ ِﻌﺪ‪‬ﻭ ﹶﻥ ‪‬ﻋ ِﻦ ﺍﻟ ﹶﻔﻮ‪‬ﺍﺣِﺶ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﻮ ٍﻝ‬ ‫‪‬ﻳ‪‬ﺒ‪‬ﺘ ِﻌﺪ‪‬ﻭ ﹶﻥ ‪‬ﻋ ِﻦ ﺍ ‪‬ﺭِﺗﻜﹶﺎ ِ‬
‫ﻀ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ‪. ٧٦٥‬‬‫ﺻ ﹸﻔﺤ‪‬ﻮﺍ ‪‬ﻭ ‪‬ﻋﻔﹶﻮﺍ ‪‬ﻋ ‪‬ﻤ ‪‬ﻦ ﹶﺃ ﹾﻏ ‪‬‬ ‫ﻀﺒ‪‬ﻮﺍ ﹶﻛ ﹶﻈﻤ‪‬ﻮﺍ ﹶﻏ‪‬ﻴ ﹶﻈ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ‪‬‬ ‫ﺃﹶﻭ ِﻓ ‪‬ﻌ ٍﻞ‪ ،‬ﻭِﺇﺫﹶﺍ ﻣ‪‬ﺎ ﹶﻏ ‪‬‬
‫ﻭﺇﺫﺍ ﻛــﺎﻥ ﻟﻈــﺎﻫﺮﺓ ﺍﻟﻐــﻀﺐ ﺍﳌــﺬﻣﻮﻡ ﺁﺛــﺎﺭ ﺳــﻴﺌﺔ ﻋﻠــﻰ ﺷﺨــﺼﻴﺔ‬
‫ﺍﻹﻧﺴﺎﻥ‪،‬ﻭﻋﻘﻠﻪ‪،‬ﻭﺍﺗﺰﺍﻧﻪ‪..‬ﻭﻋﻮﺍﻗﺐ ﻭﺧﻴﻤﺔ ﻋﻠﻰ ﻭﺣﺪﺓ ﺍ‪‬ﺘﻤﻊ ﻭﺗﺮﺍﺑﻄﻪ‪،‬ﻭﲤﺎﺳﻜﻪ‪..‬ﻓﻤﺎ ﻋﻠـﻰ‬

‫‪ - ٧٦٣‬ﻣﺴﻨﺪ ﺍﻟﺸﺎﺷﻲ ‪ (٨٢٤) (٤٣ / ٢) - ٣٣٥‬ﺻﺤﻴﺢ‬

‫‪ - ٧٦٤‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪(٦٨٠٧) -‬‬
‫‪ - ٧٦٥‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ ‪(٤١٨٨ / ١) -‬‬
‫‪٣٨٦‬‬
‫ﺍﳌﺮﺑﲔ ﺇﻻ ﺃﻥ ﻳﻬﺘﻤﻮﺍ ﺑﻌﻼﺝ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻣﻨﺬ ﻧﻌﻮﻣﺔ ﺃﻇﻔﺎﺭ ﺍﻟﻮﻟـﺪ ﺇﱃ ﺃﻥ ﻳـﺼﻞ ﻣﺮﺣﻠـﺔ‬
‫ﺍﻟﺘﻤﻴﻴﺰ‪،‬ﺇﱃ ﺃﻥ ﻳﺘﺪﺭﺝ ﺇﱃ ﺳﻦ ﺍﳌﺮﺍﻫﻘﺔ‪.‬‬
‫ﻭﺇﻥ ﺧﲑ ﻋﻼﺝ ﺗﻘﺪﻣﻪ ﳌﻌﺎﳉﺔ ﻇﺎﻫﺮﺓ ﺍﻟﻐﻀﺐ ﰲ ﺍﻟﻮﻟﺪ ﲡﻨﻴﺒﻪ ﺩﻭﺍﻋﻲ ﺍﻟﻐﻀﺐ ﻭﺃﺳﺒﺎﺑﻪ ﺣـﱴ‬
‫ﻻ ﻳﺼﺒﺢ ﻟﻪ ﺧ‪‬ﻠﻘﹰﺎ ﻭﻋﺎﺩﺓ‪،‬ﻭﺻﺪﻕ ﻣﻦ ﻗﺎﻝ‪":‬ﺩﺭﻫﻢ ﻭﻗﺎﻳﺔ ﺧﲑ ﻣﻦ ﻗﻨﻄﺎﺭ ﻋﻼﺝ"‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﻦ ﺩﻭﺍﻋﻲ ﺍﻟﻐﻀﺐ ﻭﺃﺳﺒﺎﺑﻪ ﺍﳉﻮﻉ‪،‬ﻓﻌﻠﻰ ﺍﳌﺮﰊ ﺃﻥ ﻳﺴﻌﻰ ﺇﱃ ﺇﻃﻌـﺎﻡ ﺍﻟﻮﻟـﺪ ﰲ‬
‫ﺍﻟﻮﻗﺖ ﺍﳌﺨﺼﺺ‪،‬ﻷﻥ ﺇﳘﺎﻝ ﻏﺬﺍﺋﻪ ﻳﺆﺩﻱ ﺇﱃ ﺃﻣﺮﺍﺽ ﺟﺴﻤﻴﺔ‪،‬ﻭﺍﻧﻔﻌﺎﻻﺕ ﻧﻔـﺴﻴﺔ‪..‬ﻭﻛـﻢ‬
‫ﷲ ‪ :‬ﹶﻛﻔﹶـﻰ‬
‫ﷲ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ﻳﻜﻮﻥ ﺍﳌﺮﰊ ﺁﲦﹰﺎ ﺇﺫﺍ ﺿﻴﻊ ﻣﻦ ﻳﻌﻴﻞ؟‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍ ِ‬
‫‪٧٦٦‬‬
‫ﺕ‪.‬‬
‫ﻀ‪‬ﻴ ‪‬ﻊ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﻘﹸﻮ ‪‬‬
‫ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﺮ ِﺀ ِﺇﹾﺛﻤ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺩﻭﺍﻋﻲ ﺍﻟﻐﻀﺐ ﻭﺃﺳﺒﺎﺑﻪ ﺍﳌﺮﺽ‪،‬ﻓﻌﻠﻰ ﺍﳌﺮﰊ ﺃﻥ ﻳـﺴﻌﻰ ﺇﱃ ﻣﻌﺎﳉـﺔ ﺍﻟﻮﻟـﺪ‬
‫ﻃﺒ‪‬ﻴﹰﺎ‪،‬ﻭﺇﻋﺪﺍﺩﻩ ﺻﺤ‪‬ﻴﹰﺎ‪..‬ﺍﻣﺘﺜﺎﻻ ﻟﺘﻮﺟﻴﻬﺎﺗﻪ ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ٍﺮ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ --‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶـﺎ ﹶﻝ »‬
‫ﺐ ‪‬ﺩﻭ‪‬ﺍ ُﺀ ﺍﻟﺪ‪‬ﺍ ِﺀ ‪‬ﺑ ‪‬ﺮﹶﺃ ِﺑِﺈ ﹾﺫ ِﻥ ﺍﻟﱠﻠ ِﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ «‪.٧٦٧‬‬
‫ِﻟ ﹸﻜ ﱢﻞ ﺩ‪‬ﺍ ٍﺀ ‪‬ﺩﻭ‪‬ﺍ ٌﺀ ﹶﻓِﺈﺫﹶﺍ ﹸﺃﺻِﻴ ‪‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺩﻭﺍﻋﻲ ﺍﻟﻐﻀﺐ ﻭﺃﺳﺒﺎﺑﻪ ﺗﻘﺮﻳﻊ ﺍﻟﻮﻟﺪ ﻭﺇﻫﺎﻧﺘﻪ ﺑﺪﻭﻥ ﻣﻮﺟﺐ‪،‬ﻓﻌﻠﻰ ﺍﳌـﺮﰊ ﺃﻥ‬
‫ﻳﱰﻩ ﻟﺴﺎﻧﻪ ﻋﻦ ﻛﻠﻤﺎﺕ ﺍﻟﺘﺤﻘﲑ ﻭﺍﻹﻫﺎﻧﺔ‪..‬ﺣـﱴ ﻻ ﺗﺘﺮﺳـﺦ ﰲ ﻧﻔـﺲ ﺍﻟﻮﻟـﺪ ﺍﻵﻓـﺎﺕ‬
‫ﺍﻟﻨﻔﺴﻴﺔ‪،‬ﻭﺍﻻﻧﻔﻌﺎﻻﺕ ﺍﻟﻐﻀﺒﻴﺔ‪..‬ﻭﻻ ﺷﻚ ﺃﻥ ﻫﺬﺍ ﻣﻦ ﺣﺴﻦ ﺍﻟﺘﺮﺑﻴﺔ‪،‬ﻭﺍﻹﻋﺎﻧﺔ ﻋﻠﻰ ﺍﻟﱪ‪..‬ﻓﻌﻦ‬
‫ﺙ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭ ‪‬ﺳﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪ --‬ﹶﺃﻧ‪‬ـ ‪‬ﻪ ﻗﹶـﺎ ﹶﻝ »‬
‫ﺤ ‪‬ﺪ ﹸ‬
‫ﻚ ‪‬ﻳ ‪‬‬
‫ﺲ ‪‬ﺑ ‪‬ﻦ ﻣ‪‬ﺎِﻟ ٍ‬
‫ﺖ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺙ ‪‬ﺑ ِﻦ ﺍﻟ‪‬ﻨ ‪‬ﻌﻤ‪‬ﺎ ِﻥ ‪‬ﺳ ِﻤﻌ‪ ‬‬
‫ﺍﹾﻟﺤ‪‬ﺎ ِﺭ ﹶ‬
‫‪٧٦٨‬‬
‫ﺴﻨ‪‬ﻮﺍ ﹶﺃ ‪‬ﺩ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ «‪.‬‬
‫ﹶﺃ ﹾﻛ ِﺮﻣ‪‬ﻮﺍ ﹶﺃ ‪‬ﻭ ﹶﻻ ‪‬ﺩ ﹸﻛ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﺣ ِ‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺩﻭﺍﻋﻲ ﺍﻟﻐﻀﺐ ﻭﺃﺳﺒﺎﺑﻪ ﳏﺎﻛﺎﺓ ﺍﻟﻮﻟﺪ ﻷﺑﻮﻳﻪ ﰲ ﻇﺎﻫﺮﺓ ﺍﻟﻐﻀﺐ‪،‬ﻓﻌﻠﻰ ﺍﻷﺑﻮﻳﻦ‬
‫ﳊﻠﹾﻢ‪،‬ﻭﺍﻷﻧﺎﺓ‪،‬ﻭﺿﺒﻂ ﺍﻟﻨﻔﺲ ﻋﻨﺪ ﺍﻟﻐﻀﺐ‪..‬ﲢﻘﻴﻘﹰﺎ ﻟﻘﻮﻟـﻪ‬
‫ﺃﻥ ﻳﻌﻄﻴﺎ ﺍﻟﻮﻟﺪ ﺍﻟﻘﺪﻭﺓ ﺍﻟﺼﺎﳊﺔ ﰲ ﺍ ِ‬
‫ﺱ‬
‫ﲔ ﻋ‪‬ـ ِﻦ ﺍﻟﻨ‪‬ـﺎ ِ‬
‫ﻆ ﻭ‪‬ﺍﹾﻟﻌ‪‬ﺎِﻓ ‪‬‬
‫ﲔ ﺍﹾﻟ ‪‬ﻐ‪‬ﻴ ﹶ‬
‫ﻀﺮ‪‬ﺍﺀ ﻭ‪‬ﺍﹾﻟﻜﹶﺎ ِﻇﻤِ ‪‬‬
‫ﺴﺮ‪‬ﺍﺀ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪}:‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻳ‪‬ﻨ ِﻔﻘﹸﻮ ﹶﻥ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﲔ{ )‪ (١٣٤‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪.‬‬ ‫ﺴِﻨ ‪‬‬
‫ﺤِ‬ ‫ﺐ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺤ ‪‬‬
‫ﻭ‪‬ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻳ ِ‬

‫‪ - ٧٦٦‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ (٤٢٤٠) (٥١ / ١٠) -‬ﺻﺤﻴﺢ‬

‫‪ - ٧٦٧‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ ‪( ٥٨٧١) -‬‬
‫‪ - ٧٦٨‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ‪ -‬ﺍﳌﻜﱰ ‪ ( ٣٨٠٢) -‬ﺿﻌﻴﻒ‬
‫‪٣٨٧‬‬
‫ﺸﺪِﻳ ‪‬ﺪ‬
‫ﺲ ﺍﻟـ ‪‬‬
‫ﻭﺗﻨﻔﻴﺬﹰﺍ ﻟﻮﺻﻴﺔ ﺍﻟﺮﺳﻮﻝ ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ‪،‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ  ﻗﹶـﺎ ﹶﻝ‪ ":‬ﻟﹶـ‪‬ﻴ ‪‬‬
‫‪٧٦٩‬‬
‫ﺐ"‬
‫ﻀ ِ‬‫ﺴ ‪‬ﻪ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻐ ‪‬‬
‫ﻚ ‪‬ﻧ ﹾﻔ ‪‬‬
‫ﺸﺪِﻳ ‪‬ﺪ ﺍﱠﻟﺬِﻱ ‪‬ﻳ ‪‬ﻤِﻠ ‪‬‬
‫ﺼ ‪‬ﺮ ‪‬ﻋ ِﺔ‪ِ،‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﺍﻟ ‪‬‬
‫ﺑِﺎﻟ ‪‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺩﻭﺍﻋﻲ ﺍﻟﻐﻀﺐ ﻭﺃﺳﺒﺎﺑﻪ ﻟﺪﻯ ﺍﻟﻮﻟﺪ ﺍﻟﺪﻻﻝ ﺍﳌﹸﻔﺮﻁ ﻭﺍﻟﺘ‪‬ﻨﻌﻢ ﺍﻟﺒﺎﻟﻎ‪،‬ﻓﻌﻠﻰ ﺍﳌﺮﺑﲔ‬
‫ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﻌﺘﺪﻟﲔ ﰲ ﳏﺒﺔ ﺍﻷﻭﻻﺩ‪،‬ﻭﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻃﺒﻴﻌﻴﲔ ﰲ ﺍﻟﺮﲪﺔ ‪‬ﻢ ﻭﺍﻹﻧﻔـﺎﻕ ﻋﻠـﻴﻬﻢ‬
‫ﻚ ‪‬ﻫ ‪‬ﻮﻧ‪‬ﺎ ﻣ‪‬ﺎ ﻋ‪‬ـﺴ‪‬ﻰ ﹶﺃ ﹾﻥ‬‫ﺐ ‪‬ﺣﺒِﻴ‪‬ﺒ ‪‬‬‫ﲢﻘﻴﻘﹰﺎ ﳌﺎ ﺭﻭﻱ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ـ ﹸﺃﺭ‪‬ﺍ ‪‬ﻩ ‪‬ﺭﹶﻓ ‪‬ﻌ ‪‬ﻪ ـ ﻗﹶﺎ ﹶﻝ‪ " ":‬ﹶﺃ ‪‬ﺣِﺒ ‪‬‬
‫ﻚ ‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎ ﻣ‪‬ﺎ " ‪"٧٧٠‬‬
‫ﻚ ‪‬ﻫ ‪‬ﻮﻧ‪‬ﺎ ﻣ‪‬ﺎ ‪‬ﻋﺴ‪‬ﻰ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ‪‬ﺣﺒِﻴ‪‬ﺒ ‪‬‬ ‫ﻀ ‪‬‬ ‫ﺾ ‪‬ﺑﻐِﻴ ‪‬‬ ‫ﻚ ‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎ ﻣ‪‬ﺎ‪ ،‬ﻭﹶﺃ‪‬ﺑ ِﻐ ‪‬‬ ‫ﻀ ‪‬‬ ‫‪‬ﻳﻜﹸﻮ ﹶﻥ ‪‬ﺑﻐِﻴ ‪‬‬
‫ﺚ‬
‫ﻭﺗﻄﺒﻴﻘﹰﺎ ﳌﺎ ﺣﺬﺭ ﻣﻨﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪،‬ﻓ ‪‬ﻌ ‪‬ﻦ ‪‬ﻣﻌ‪‬ﺎ ِﺫ ‪‬ﺑ ِﻦ ‪‬ﺟ‪‬ﺒ ٍﻞ‪:‬ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ  ﹶﻟﻤ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ﹶ‬
‫‪٧٧١‬‬
‫ﲔ"‬‫ِﺑ ِﻪ ِﺇﻟﹶﻰ ﺍﹾﻟ‪‬ﻴ ‪‬ﻤ ِﻦ ﻗﹶﺎ ﹶﻝ‪ِ ":‬ﺇﻳ‪‬ﺎ ‪‬ﻙ ﻭ‪‬ﺍﻟ‪‬ﺘ‪‬ﻨ ‪‬ﻌ ‪‬ﻢ ؛ ﹶﻓِﺈ ﱠﻥ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ﺍﻟﱠﻠ ِﻪ ﹶﻟ‪‬ﻴﺴ‪‬ﻮﺍ ﺑِﺎﹾﻟ ‪‬ﻤ‪‬ﺘ‪‬ﻨ ‪‬ﻌ ِﻤ ‪‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺩﻭﺍﻋﻲ ﺍﻟﻐﻀﺐ ﻭﺃﺳﺒﺎﺑﻪ ﺍﳍﺰﺀ ﻭﺍﻟﺴﺨﺮﻳﺔ ﻭﺍﻟﺘﻨﺎﺑﺰ ﺑﺎﻷﻟﻘﺎﺏ‪،‬ﻓﻌﻠﻰ ﺍﳌـﺮﺑﲔ ﺃﻥ‬
‫ﳚﺘﻨﺒﻮﺍ ﻫﺬﻩ ﺍﳌﺴﺒﺒﺎﺕ ﺍﻟﻐﻀﺒﻴﺔ‪..‬ﺣﱴ ﻻ ﺗﺘﺄﺻﻞ ﻇﺎﻫﺮﺓ ﺍﻟﻐﻀﺐ ﰲ ﻧﻔﺴﻴﺔ ﺍﻟﻮﻟﺪ‪..‬‬
‫ﻭﻣﺎ ﺃﻋﻈﻢ ﺗﺮﺑﻴﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺣﲔ ‪‬ﻰ ﻋﻦ ﺍﻟـﺴﺨﺮﻳﺔ‪،‬ﻭﺳﻮﺀ ﺍﻟﻈﻦ‪،‬ﻭﺍﻟﺘﺠـﺴﺲ‪،‬ﻭﺍﻟﺘﻨﺎﺑﺰ‬
‫ﺨ ‪‬ﺮ ﻗﹶﻮ ‪‬ﻡ ﻣ‪‬ﻦ ﹶﻗ ‪‬ﻮ ٍﻡ ‪‬ﻋﺴ‪‬ﻰ‬ ‫ﺴ‪‬‬ ‫ﺑﺎﻷﻟﻘﺎﺏ‪..‬ﺣﲔ ﻗﺎﻝ ﰲ ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ‪}:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺴ ﹸﻜ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ‬
‫ﺃﹶﻥ ‪‬ﻳﻜﹸﻮﻧ‪‬ﻮﺍ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ ‪‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ﻧِﺴ‪‬ﺎﺀ ﻣ‪‬ﻦ ‪‬ﻧﺴ‪‬ﺎﺀ ‪‬ﻋﺴ‪‬ﻰ ﺃﹶﻥ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ ‪‬ﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻦ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ﹾﻠ ِﻤﺰ‪‬ﻭﺍ ﺃﹶﻧ ﹸﻔ ‪‬‬
‫ﻚ ﻫ‪‬ـ ‪‬ﻢ ﺍﻟﻈﱠـﺎِﻟﻤ‪‬ﻮ ﹶﻥ{‬ ‫ﺐ ﹶﻓﹸﺄ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫ﻕ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟِﺈﳝ‪‬ﺎ ِﻥ ‪‬ﻭﻣ‪‬ﻦ ﱠﻟ ‪‬ﻢ ﻳ‪‬ﺘ ‪‬‬
‫ﺏ ِﺑﹾﺌﺲ‪ ‬ﺍ ِﻻ ‪‬ﺳ ‪‬ﻢ ﺍﹾﻟ ﹸﻔﺴ‪‬ﻮ ‪‬‬
‫‪‬ﺗﻨ‪‬ﺎ‪‬ﺑﺰ‪‬ﻭﺍ ﺑِﺎﹾﻟﹶﺄﹾﻟﻘﹶﺎ ِ‬
‫)‪ (١١‬ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ ‪.١١‬‬
‫ﻭﻣﻦ ﺍﻟﻌﻼﺝ ﺍﻟﻨﺎﺟﻊ ﰲ ﻣﻌﺎﳉﺔ ﺍﻟﻐﻀﺐ ﻟﺪﻯ ﺍﻟﻄﻔﻞ ﺗﻌﻮﻳﺪﻩ ﻋﻠﻰ ﺍﳌﻨﻬﺞ ﺍﻟﻨﺒﻮﻱ ﰲ ﺗـﺴﻜﲔ‬
‫ﺍﻟﻐﻀﺐ‪..‬‬
‫ﻭﺇﻟﻴﻜﻢ ﻣﺮﺍﺣﻞ ﻫﺬﺍ ﺍﳌﻨﻬﺞ‪:‬‬
‫‪ -١‬ﺗﻐﻴﲑ ﺍﻟﻌﺎﺩﺓ ﺍﻟﱵ ﻳﻜﻮﻥ ﻋﻠﻴﻬﺎ ﺍﻟﻐﻀﺒﺎﻥ‪:‬‬
‫ﺲ‪،‬ﻓﹶـِﺈ ﹾﻥ‬
‫ﺠِﻠ ‪‬‬
‫ﺐ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﻗﹶﺎِﺋ ‪‬ﻢ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬‬
‫ﻀ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻲ ﹶﺫ ‪‬ﺭ‪،‬ﻗﹶﺎ ﹶﻝ‪ِ:‬ﺇ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ  ﻗﹶﺎ ﹶﻝ ﹶﻟﻨ‪‬ﺎ‪ِ ":‬ﺇﺫﹶﺍ ﹶﻏ ِ‬
‫ﺠ ‪‬ﻊ " ‪."٧٧٢‬‬ ‫ﻀ ﹶﻄ ِ‬ ‫ﺐ ‪‬ﻭِﺇﻟﱠﺎ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬‬
‫ﻀ ‪‬‬
‫ﺐ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻐ ‪‬‬
‫ﹶﺫ ‪‬ﻫ ‪‬‬

‫‪٧٦٩‬‬
‫ﺨﹸﻠ ِﻖ <)‪ ( ١٦٤٥‬ﺻﺤﻴﺢ‬
‫ﺴ ِﻦ ﺍﹾﻟ ‪‬‬
‫ﺏ ‪‬ﺣ ‪‬‬
‫ﻚ << ِﻛﺘ‪‬ﺎ ‪‬‬
‫‪ -‬ﻣ ‪‬ﻮ ﱠﻃﹸﺄ ﻣ‪‬ﺎِﻟ ٍ‬
‫ﺼﺤِﻴ ‪‬ﺢ << )‪ ( ٢٠٠٣‬ﺣﺴﻦ ﻟﻐﲑﻩ‬ ‫‪ - ٧٧٠‬ﺳ‪‬ﻨ ‪‬ﻦ ﺍﻟ‪‬ﺘ ‪‬ﺮ ِﻣ ِﺬ ‪‬‬
‫ﻱ ـ ﺍﹾﻟﺠ‪‬ﺎ ِﻣ ‪‬ﻊ ﺍﻟ ‪‬‬
‫ﺴ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ِﻦ ‪‬ﺣ‪‬ﻨ‪‬ﺒ ٍﻞ )‪ ( ٢١٦٢٤‬ﺣﺴﻦ‬ ‫‪ - ٧٧١‬ﻣ ‪‬‬
‫‪٣٨٨‬‬
 ‫‪ -٢‬ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﻟﻮﺿﻮﺀ ﰲ ﺣﺎﻟﺔ ﺍﻟﻐﻀﺐ‪:‬‬
‫ﻀ‪‬ﺒ ‪‬ﻪ‪،‬ﹶﻓﻘﹶﺎ ‪‬ﻡ‬
‫ﻱ‪ ،‬ﹶﻓ ﹶﻜﱠﻠ ‪‬ﻤ ‪‬ﻪ ‪‬ﺭﺟ‪‬ـ ﹲﻞ ﹶﻓﹶﺄﻏﹾـ ‪‬‬ ‫ﺴ ‪‬ﻌ ِﺪ ‪‬‬ ‫ﺤ ‪‬ﻤ ٍﺪ ﺍﻟ ‪‬‬‫ﺹ‪ :‬ﺩﺧ‪ ‬ﹾﻠﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ ‪‬ﺮ ‪‬ﻭ ﹶﺓ ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬‬ ‫ﻗﺎﻝ ﹶﺃﺑ‪‬ﻮ ﻭ‪‬ﺍِﺋ ٍﻞ ﺍﹾﻟﻘﹶﺎ ‪‬‬
‫ﺿﹶﺄ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﺣ ‪‬ﺪﹶﺛﻨِﻲ ﹶﺃﺑِﻲ‪ ،‬ﻋ ‪‬ﻦ ‪‬ﺟﺪ‪‬ﻱ ‪‬ﻋ ِﻄ‪‬ﻴ ﹶﺔ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ ‪":‬‬ ‫ﺿﹶﺄ ﹸﺛ ‪‬ﻢ ‪‬ﺭ ‪‬ﺟ ‪‬ﻊ ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺗ ‪‬ﻮ ‪‬‬
‫ﹶﻓ‪‬ﺘ ‪‬ﻮ ‪‬‬
‫ﺐ‬
‫ﻀ ‪‬‬ ‫ﺸ‪‬ﻴﻄﹶﺎ ﹶﻥ ‪‬ﺧِﻠ ‪‬ﻖ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِﺭ‪ ،‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺗ ﹾﻄ ﹶﻔﹸﺄ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ﺑِﺎﹾﻟﻤ‪‬ﺎ ِﺀ‪،‬ﹶﻓِﺈﺫﹶﺍ ﻏﹶـ ِ‬ ‫ﺸ‪‬ﻴﻄﹶﺎ ِﻥ‪ ،‬ﻭِﺇ ﱠﻥ ﺍﻟ ‪‬‬‫ﺐ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﻀ ‪‬‬ ‫ِﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻐ ‪‬‬
‫‪٧٧٣‬‬
‫ﺿ ﹾﺄ "‬
‫ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ﹶﻓ ﹾﻠ‪‬ﻴ‪‬ﺘ ‪‬ﻮ ‪‬‬
‫‪ -٣‬ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﻟﺴﻜﻮﺕ ﰲ ﺣﺎﻟﺔ ﺍﻟﻐﻀﺐ‪:‬‬
‫ﺐ ﹶﺃﺣ‪‬ـ ‪‬ﺪ ﹸﻛ ‪‬ﻢ‬
‫ﻀ ‪‬‬
‫ﺴﺮ‪‬ﻭﺍ‪ ،‬ﻭِﺇﺫﹶﺍ ﹶﻏ ِ‬
‫ﺴﺮ‪‬ﻭﺍ‪،‬ﻭ‪‬ﻻ ‪‬ﺗ ‪‬ﻌ ‪‬‬
‫ﺱ‪ ،‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ‪ ":‬ﻋﱢﻠﻤ‪‬ﻮﺍ‪ ،‬ﻭ‪‬ﻳ ‪‬‬
‫‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬
‫‪٧٧٤‬‬
‫ﺖ"‬
‫ﺴ ﹸﻜ ‪‬‬
‫ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬‬
‫‪ -٤‬ﺍﻟﺘﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ‪:‬‬
‫ﻀﺒ‪‬ﺎ ‪‬ﺷﺪِﻳﺪ‪‬ﺍ ‪‬ﺣﺘ‪‬ـﻰ‬
‫ﺐ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻫﻤ‪‬ﺎ ﹶﻏ ‪‬‬
‫ﻀ ‪‬‬
‫ﺐ ‪‬ﺭ ‪‬ﺟﻠﹶﺎ ِﻥ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ ،‬ﹶﻓ ‪‬ﻐ ِ‬
‫‪‬ﻋ ‪‬ﻦ ‪‬ﻣﻌ‪‬ﺎ ِﺫ ‪‬ﺑ ِﻦ ‪‬ﺟ‪‬ﺒ ٍﻞ‪،‬ﹶﻗﺎ ﹶﻝ‪:‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﺐ‬‫ﻀِﺒ ِﻪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ِ ":‬ﺇﻧ‪‬ﻲ ﹶﻟﹶﺄ ‪‬ﻋﹶﻠ ‪‬ﻢ ﹶﻛِﻠ ‪‬ﻤ ﹰﺔ ﹶﻟ ‪‬ﻮ ﻗﹶﺎﹶﻟﻬ‪‬ﺎ ﹶﻟ ﹶﺬ ‪‬ﻫ ‪‬‬ ‫ﻉ ِﻣ ‪‬ﻦ ِﺷ ‪‬ﺪ ِﺓ ﹶﻏ ‪‬‬ ‫‪‬ﺧ‪‬ﻴ ﹶﻞ ِﺇﹶﻟ ‪‬ﻲ ﺃﹶ ﱠﻥ ﹶﺃ‪‬ﻧ ﹶﻔ ‪‬ﻪ ‪‬ﻳ‪‬ﺘ ‪‬ﻤ ‪‬ﺰ ‪‬‬
‫ﺐ ؟ " ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻣ‪‬ﺎ ِﻫ ‪‬ﻲ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ؟ ﻗﹶﺎ ﹶﻝ‪ ":‬ﻳﻘﹸﻮ ﹸﻝ‪:‬ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻲ ﹶﺃﻋ‪‬ـﻮ ﹸﺫ‬ ‫ﻀ ِ‬ ‫ﺠ ‪‬ﺪ ‪‬ﻩ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻐ ‪‬‬ ‫‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻣ‪‬ﺎ ‪‬ﻳ ِ‬
‫‪٧٧٥‬‬
‫ﻀﺒ‪‬ﺎ "‬‫ﻚ‪ ،‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ‪‬ﻳ ‪‬ﺰﺩ‪‬ﺍ ‪‬ﺩ ﹶﻏ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﺠ ‪‬ﻌ ﹶﻞ ‪‬ﻣﻌ‪‬ﺎ ﹲﺫ ‪‬ﻳ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ‪‬ﻩ‪،‬ﹶﻓﹶﺄﺑ‪‬ﻰ ‪‬ﻭ ‪‬ﻣ ِ‬
‫ﺸ‪‬ﻴﻄﹶﺎ ِﻥ ﺍﻟ ‪‬ﺮﺟِﻴ ِﻢ " ﻗﹶﺎ ﹶﻝ‪ ":‬ﹶﻓ ‪‬‬ ‫ﻚ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ِﺑ ‪‬‬
‫ﺤﻤ‪‬ـ ‪‬ﺮ ‪‬ﻋ‪‬ﻴﻨ‪‬ـﺎ ‪‬ﻩ‬ ‫ﺠ ‪‬ﻌ ﹶﻞ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻫﻤ‪‬ﺎ ‪‬ﺗ ‪‬‬ ‫ﺐ ‪‬ﺭ ‪‬ﺟﻠﹶﺎ ِﻥ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ ،‬ﹶﻓ ‪‬‬ ‫ﺻ ‪‬ﺮ ٍﺩ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ِﻦ ‪‬‬
‫ﺐ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﺍﻟﱠـﺬِﻱ‬‫ﻑ ﹶﻛِﻠ ‪‬ﻤ ﹰﺔ ﹶﻟ ‪‬ﻮ ﻗﹶﺎﹶﻟﻬ‪‬ﺎ ‪‬ﻫﺬﹶﺍ ﹶﻟ ﹶﺬ ‪‬ﻫ ‪‬‬
‫‪‬ﻭ‪‬ﺗ‪‬ﻨ‪‬ﺘ ِﻔ ‪‬ﺦ ﹶﺃ ‪‬ﻭﺩ‪‬ﺍ ‪‬ﺟ ‪‬ﻪ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ ":‬ﺇﻧ‪‬ﻲ ﹶﻟﹶﺄ ‪‬ﻋ ِﺮ ‪‬‬
‫‪٧٧٦‬‬
‫ﺸ‪‬ﻴﻄﹶﺎ ِﻥ ﺍﻟ ‪‬ﺮﺟِﻴ ِﻢ " ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ‪ :‬ﻫ ﹾﻞ ‪‬ﺗﺮ‪‬ﻯ ﺑِﻲ ِﻣ ‪‬ﻦ ‪‬ﺟﻨ‪‬ﻮ ٍﻥ ؟‬‫ﺠ ‪‬ﺪ‪:‬ﹶﺃﻋ‪‬ﻮ ﹸﺫ ﺑِﺎﻟﱠﻠ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫‪‬ﻳ ِ‬
‫ﻫﺬﻩ ﻫﻲ ﺃﻫﻢ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﱵ ﻭﺟﻪ ﺇﻟﻴﻬﺎ ﺭﺳﻮﻝ ﺍﻹﺳﻼﻡ  ﰲ ﺗﺴﻜﲔ ﺍﻟﻐـﻀﺐ‪،‬ﻭﺍﻟﺘﺨﻔﻴﻒ‬
‫ﻣﻦ ﺣﺪﺗﻪ‪.‬‬

‫‪ - ٧٧٢‬ﺳ‪‬ﻨ ‪‬ﻦ ﹶﺃﺑِﻲ ‪‬ﺩﺍ ‪‬ﻭ ‪‬ﺩ )‪ ( ٤٢١٤‬ﺻﺤﻴﺢ‬

‫‪ - ٧٧٣‬ﺳ‪‬ﻨ ‪‬ﻦ ﹶﺃﺑِﻲ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ )‪ ( ٤٢١٥‬ﺣﺴﻦ‬
‫‪ - ٧٧٤‬ﻣ ‪‬‬
‫ﺴ‪‬ﻨ ‪‬ﺪ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ِﻦ ‪‬ﺣ‪‬ﻨ‪‬ﺒ ٍﻞ )‪ ( ٢٠٨٥‬ﺣﺴﻦ‬
‫‪ - ٧٧٥‬ﺳ‪‬ﻨ ‪‬ﻦ ﹶﺃﺑِﻲ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ <)‪ ( ٤٢١٢‬ﺻﺤﻴﺢ‬
‫‪ - ٧٧٦‬ﺳ‪‬ﻨ ‪‬ﻦ ﹶﺃﺑِﻲ ﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ )‪ ( ٤٢١٣‬ﺻﺤﻴﺢ‬
‫‪٣٨٩‬‬
‫ﻓﻤﺎ ﻋﻠﻰ ﺍﻵﺑﺎﺀ ﻭﺍﳌﺮﺑﲔ ﺇﻻ ﺃﻥ ﻳﺆﺩﺑﻮﺍ ﺃﻭﻻﺩﻫﻢ ﻭﺗﻼﻣﺬ‪‬ﻢ ﻋﻠﻴﻬﺎ‪،‬ﻋﺴﻰ ﺃﻥ ﻳﻌﺘـﺎﺩﻭﺍ ﺍﳊﻠـﻢ‬
‫ﻭﺍﻷﻧﺎﺓ‪،‬ﻭﺿﺒﻂ ﺍﻟﻨﻔﺲ ﻋﻨﺪ ﺍﻟﻐﻀﺐ‪.‬‬
‫ﻭﺃﺧﲑﹰﺍ ﻋﻠﻰ ﺍﳌﺮﺑﲔ ﺃﻥ ﻳﻘﺒ‪‬ﺤﻮﺍ ﻷﻃﻔﺎﳍﻢ ﻇﺎﻫﺮﺓ ﺍﻟﻐﻀﺐ‪،‬ﻛﺄﻥ ‪‬ﻳﺮ‪‬ﻭﻫﻢ ﺣﺎﻟﺔ ﺇﻧﺴﺎﻥ ﻏـﻀﺒﺎﻥ‬
‫ﻛﻴﻒ ﺗﺘﺴﻊ ﻋﻴﻨﺎﻩ‪،‬ﻭﺗﻨﺘﻔﺦ ﺃﻭﺩﺍﺟﻪ‪،‬ﻭﺗﺘﻐﲑ ﻣﻼﳏﻪ‪،‬ﻭﳛﻤ ‪‬ﺮ ﻭﺟﻬﻪ‪،‬ﻭﻳﺮﺗﻔﻊ ﺻﻮﺗﻪ‪..‬ﻭﻻ ﺷﻚ ﺃﻥ‬
‫ﺇﻇﻬﺎﺭ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﳊﺴﻴﺔ ﻟﺪﻯ ﺍﻟﻄﻔﻞ ﺃﺩﻋﻰ ﻟﻠﺰﺟﺮ ﻭﺍﻻﻋﺘﺒﺎﺭ‪..‬‬
‫ﻭﻛﺬﻟﻚ ﻋﻠﻴﻬﻢ ﺃﻥ ﳛﺬﹼﺭﻭﻫﻢ ﺁﻓﺎﺕ ﺍﻟﻐﻀﺐ‪،‬ﻭﺃﺧﻄﺎﺭﻩ ﺍﻟﺒﺎﻟﻐﺔ‪،‬ﻭﻋﻮﺍﻗﺒﻪ ﺍﻟﻮﺧﻴﻤﺔ‪..‬‬
‫ﻓﻬﺬﺍ ﺍﻟﺘﻘﺒﻴﺢ ﻭﺍﻟﺘﺠﺴﻴﺪ ﻭﺍﻟﺘﺤﺬﻳﺮ ﻟﻈﺎﻫﺮﺓ ﺍﻟﻐﻀﺐ ﻫﻲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﻛﺎﻥ ﻳﻨﻬﺠﻬﺎ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﻱ‬
‫ ﰲ ﺗﺮﺑﻴﺔ ﺍ‪‬ﺘﻤﻊ‪،‬ﻭﻣﻌﺎﳉﺔ ﺍﻟﻨﻔﻮﺱ‪،‬ﻓﻘﺪ ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِـﻲ ﺳ‪‬ـﻌِﻴ ٍﺪ ﺍﹾﻟﺨ‪‬ـ ‪‬ﺪ ِﺭ ‪‬‬
‫ﺖ‬‫ﺨ ﹶﻄ‪‬ﺒﻨ‪‬ﺎ‪ِ،‬ﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ﻏﹶﺎﺑ‪‬ـ ِ‬ ‫ﺕ ‪‬ﻳ ‪‬ﻮ ٍﻡ ِﺑ‪‬ﻨﻬ‪‬ﺎ ٍﺭ‪،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ‪‬ﻡ ﹶﻓ ‪‬‬
‫ﺼ ِﺮ ﺫﹶﺍ ‪‬‬ ‫ﻼ ﹶﺓ ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ﺻﹶ‬‫ﷲ ‪‬‬ ‫ﺻﻠﱠﻰ ِﺑﻨ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﻗﹶﺎ ﹶﻝ‪ :‬‬
‫ﺴ ‪‬ﻲ‬
‫ﻆ‪ ،‬ﻭ‪‬ﻧ ِ‬‫ﻚ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣ ِﻔ ﹶ‬
‫ﻆ ﹶﺫِﻟ ‪‬‬ ‫ﻉ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ِﻣﻤ‪‬ﺎ ‪‬ﻳﻜﹸﻮ ﹸﻥ ِﺇﻟﹶﻰ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ‪ِ،‬ﺇ ﱠﻻ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻩ‪ ،‬ﺣ ِﻔ ﹶ‬
‫ﺲ‪،‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ‪‬ﺪ ‪‬‬
‫ﺸ ‪‬ﻤ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﺨِﻠ ﹸﻔ ﹸﻜ ‪‬ﻢ‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﻀ ‪‬ﺮ ﹲﺓ ‪‬ﺣ ﹾﻠ ‪‬ﻮ ﹲﺓ‪ ،‬ﻭِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﻣ‪‬ـ ‪‬‬
‫ﺱ‪ِ،‬ﺇ ﱠﻥ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﺧ ِ‬ ‫ﺴ ‪‬ﻲ‪ ،‬ﻭﻛﹶﺎ ﹶﻥ ِﻣﻤ‪‬ﺎ ﻗﹶﺎ ﹶﻝ‪:‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬‫ﻚ ‪‬ﻣ ‪‬ﻦ ‪‬ﻧ ِ‬
‫ﹶﺫِﻟ ‪‬‬
‫ﻒ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ‪،‬ﻓﹶﺎ‪‬ﺗﻘﹸﻮﺍ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻭ‪‬ﺍ‪‬ﺗﻘﹸﻮﺍ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ َﺀ‪،‬ﹶﺃ ﹶﻻ ِﺇ ﱠﻥ ِﻟ ﹸﻜ ﱢﻞ ﻏﹶﺎ ِﺩ ٍﺭ ِﻟﻮ‪‬ﺍ ًﺀ ﻳ‪‬ـ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎﻣ‪‬ـ ِﺔ‬ ‫ﻓِﻴﻬ‪‬ﺎ‪،‬ﹶﻓﻨ‪‬ﺎ ِﻇ ‪‬ﺮ ﹶﻛ‪‬ﻴ ‪‬‬
‫ﺠﺰ‪‬ﻯ ِﺑ ِﻪ‪ ،‬ﻭ ﹶﻻ ﻏﹶﺎ ِﺩ ‪‬ﺭ ﹶﺃ ‪‬ﻋﻈﹶـ ‪‬ﻢ ﻣِـ ‪‬ﻦ ﹶﺃﻣِـ ِﲑ ﻋ‪‬ﺎﻣ‪‬ـ ٍﺔ‪،‬ﹸﺛ ‪‬ﻢ ﹶﺫﻛﹶـ ‪‬ﺮ‬ ‫ﺐ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍ ‪‬ﺳِﺘ ِﻪ ‪‬ﻳ ‪‬‬ ‫ﺼ ‪‬‬ ‫ِﺑ ﹶﻘ ‪‬ﺪ ِﺭ ﹶﻏ ‪‬ﺪ ‪‬ﺭِﺗ ِﻪ‪،‬ﻳ‪‬ﻨ ‪‬‬
‫ﺐ ﺍﹾﻟ ﹶﻔ‪‬ﻴﹶﺌ ِﺔ‪،‬ﹶﻓﻬ‪‬ـ ِﺬ ِﻩ ِﺑﻬ‪‬ـ ِﺬ ِﻩ‪ ،‬ﻭ‪‬ﻳﻜﹸﻮ ﹸﻥ ‪‬ﺑﻄِـﻲ َﺀ‬ ‫ﺐ‪،‬ﹶﻗﺮِﻳ ‪‬‬‫ﻀ ِ‬ ‫ﻕ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻳﻜﹸﻮ ﹸﻥ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ‪‬ﺳﺮِﻳ ‪‬ﻊ ﺍﹾﻟ ‪‬ﻐ ‪‬‬ ‫ﻼ‪‬‬ ‫ﺍ َﻷ ‪‬ﺧ ﹶ‬
‫ﺐ‪ ،‬ﺳﺮِﻳ ‪‬ﻊ ﺍﹾﻟ ﹶﻔ‪‬ﻴﹶﺌ ِﺔ‪ ،‬ﻭﺷ‪‬ـ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﺳ‪‬ـﺮِﻳ ‪‬ﻊ‬ ‫ﻀ ِ‬ ‫ﺨ‪‬ﻴ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ‪‬ﺑﻄِﻲ ُﺀ ﺍﹾﻟﻐ‪‬ـ ‪‬‬ ‫ﺐ‪،‬ﺑﻄِﻲ َﺀ ﺍﹾﻟ ﹶﻔ‪‬ﻴﹶﺌ ِﺔ‪،‬ﹶﻓ ‪‬ﻬ ِﺬ ِﻩ ِﺑ ‪‬ﻬ ِﺬ ِﻩ‪ ،‬ﹶﻓ ‪‬‬ ‫ﻀ ِ‬ ‫ﺍﹾﻟ ‪‬ﻐ ‪‬‬
‫ﺐ ﺍ‪‬ﺑ ِﻦ ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﺗ‪‬ﺘ ‪‬ﻮﱠﻗ ‪‬ﺪ‪،‬ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮﻭ‪‬ﺍ ِﺇﻟﹶﻰ ‪‬ﺣﻤ‪‬ـ ‪‬ﺮ ِﺓ‬
‫ﻀﺐ‪ ‬ﺟ ‪‬ﻤ ‪‬ﺮ ﹲﺓ ﻓِﻲ ﹶﻗ ﹾﻠ ِ‬ ‫ﺐ ‪‬ﺑﻄِﻲ ُﺀ ﺍﹾﻟ ﹶﻔ‪‬ﻴﹶﺌ ِﺔ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭِﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻐ ‪‬‬ ‫ﻀ ِ‬ ‫ﺍﹾﻟ ‪‬ﻐ ‪‬‬
‫ﺽ‪،‬ﻗﹶﺎ ﹶﻝ‪:‬ﺛﹸـ ‪‬ﻢ‬
‫ﺼ ‪‬ﻖ ﺑِﺎ َﻷ ‪‬ﺭ ِ‬ ‫ﺲ‪،‬ﹶﺃ ‪‬ﻭ ﻗﹶﺎ ﹶﻝ‪:‬ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﻠ ‪‬‬‫ﺠِﻠ ‪‬‬
‫ﻚ‪،‬ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬‬
‫ﺥ ﹶﺃ ‪‬ﻭﺩ‪‬ﺍ ِﺟ ِﻪ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ﹶﺫِﻟ ‪‬‬ ‫‪‬ﻋ‪‬ﻴ‪‬ﻨ‪‬ﻴ ِﻪ‪،‬ﻭ‪‬ﺍ‪‬ﻧِﺘﻔﹶﺎ ِ‬
‫ﺴ ‪‬ﻦ‬‫ﺐ‪ ،‬ﺳ‪‬ﻴ ﹶﺊ ﺍﹾﻟ ﹶﻘﻀ‪‬ﺎ ِﺀ‪،‬ﹶﻓ ‪‬ﻬ ِﺬ ِﻩ ِﺑ ‪‬ﻬ ِﺬ ِﻩ‪ ،‬ﻭ‪‬ﻳﻜﹸﻮ ﹸﻥ ﺣ‪‬ـ ‪‬‬ ‫ﺴ ‪‬ﻦ ﺍﻟ ﱠﻄﹶﻠ ِ‬‫ﹶﺫ ﹶﻛ ‪‬ﺮ ﺍﹾﻟ ‪‬ﻤﻄﹶﺎﹶﻟ‪‬ﺒ ﹶﺔ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪:‬ﻳﻜﹸﻮ ﹸﻥ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ‪‬ﺣ ‪‬‬
‫ﺴ‪‬ﻴ ﹸﺊ‬ ‫ﺴ ‪‬ﻦ ﺍﹾﻟ ﹶﻘﻀ‪‬ﺎ ِﺀ‪ ،‬ﻭ ‪‬ﺷ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﺍﻟـ ‪‬‬ ‫ﺤ‪‬‬‫ﺐ ﺍﹾﻟ ‪‬‬‫ﺴ ‪‬ﻦ ﺍﻟ ﱠﻄﹶﻠ ِ‬
‫ﺤ‪‬‬ ‫ﺨﻴ‪ ‬ﺮ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬‬
‫ﺐ‪،‬ﹶﻓ ‪‬ﻬ ِﺬ ِﻩ ِﺑ ‪‬ﻬ ِﺬ ِﻩ‪،‬ﹶﻓ ‪‬‬
‫ﺍﹾﻟ ﹶﻘﻀ‪‬ﺎ ِﺀ‪ ،‬ﺳ‪‬ﻴ ﹶﺊ ﺍﻟ ﱠﻄﹶﻠ ِ‬
‫ﺶ‬
‫ﺕ‪ ،‬ﹶﻓﻴ‪‬ﻮﹶﻟ ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ‪‬ﻣ ‪‬ﺆ ِﻣﻨ‪‬ـﺎ ‪‬ﻭ‪‬ﻳﻌِـﻴ ‪‬‬ ‫ﺱ ‪‬ﺧِﻠﻘﹸﻮﺍ ‪‬ﻋﻠﹶﻰ ﹶﻃ‪‬ﺒﻘﹶﺎ ٍ‬ ‫ﺴ‪‬ﻴ ﹸﺊ ﺍﹾﻟ ﹶﻘﻀ‪‬ﺎ ِﺀ‪،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‪ِ:‬ﺇ ﱠﻥ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺐ ﺍﻟ ‪‬‬ ‫ﺍﻟ ﱠﻄﹶﻠ ِ‬
‫ﺕ ﻛﹶﺎِﻓﺮ‪‬ﺍ‪ ،‬ﻭﻳ‪‬ﻮﹶﻟ ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ‪‬ﻣ ‪‬ﺆ ِﻣﻨ‪‬ﺎ‬
‫ﺶ ﻛﹶﺎِﻓﺮ‪‬ﺍ ‪‬ﻭ‪‬ﻳﻤ‪‬ﻮ ‪‬‬ ‫ﺕ ‪‬ﻣ ‪‬ﺆ ِﻣﻨ‪‬ﺎ‪ ،‬ﻭﻳ‪‬ﻮﹶﻟ ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﻛﹶﺎِﻓﺮ‪‬ﺍ ‪‬ﻭ‪‬ﻳﻌِﻴ ‪‬‬ ‫‪‬ﻣ ‪‬ﺆ ِﻣﻨ‪‬ﺎ ‪‬ﻭ‪‬ﻳﻤ‪‬ﻮ ‪‬‬
‫ﺕ ‪‬ﻣ ‪‬ﺆ ِﻣﻨ‪‬ﺎ‪،‬ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ﻓِﻲ‬ ‫ﺶ ﻛﹶﺎِﻓﺮ‪‬ﺍ ‪‬ﻭ‪‬ﻳﻤ‪‬ﻮ ‪‬‬ ‫ﺕ ﻛﹶﺎِﻓﺮ‪‬ﺍ‪ ،‬ﻭﻳ‪‬ﻮﹶﻟ ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﻛﹶﺎِﻓﺮ‪‬ﺍ ‪‬ﻭ‪‬ﻳﻌِﻴ ‪‬‬ ‫ﺶ ‪‬ﻣ ‪‬ﺆ ِﻣﻨ‪‬ﺎ ‪‬ﻭ‪‬ﻳﻤ‪‬ﻮ ‪‬‬
‫‪‬ﻭ‪‬ﻳ ِﻌﻴ ‪‬‬
‫ﻼ ‪‬ﻳ ‪‬ﻤ‪‬ﻨ ‪‬ﻌ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ﺍ‪‬ﺗﻘﹶـﺎ ُﺀ‬
‫ﻀ ﹶﻞ ِﻣ ‪‬ﻦ ﹶﻛِﻠ ‪‬ﻤ ِﺔ ‪‬ﻋ ‪‬ﺪ ٍﻝ ‪‬ﺗﻘﹶﺎ ﹸﻝ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﺳ ﹾﻠﻄﹶﺎ ٍﻥ ﺟ‪‬ﺎِﺋ ٍﺮ‪ ،‬ﹶﻓ ﹶ‬
‫‪‬ﺣﺪِﻳِﺜ ِﻪ‪ :‬ﻭﻣ‪‬ﺎ ‪‬ﺷ ‪‬ﻲ ٌﺀ ﹶﺃ ﹾﻓ ‪‬‬
‫ﺤ ‪‬ﻖ ِﺇﺫﹶﺍ ﺭ‪‬ﺁ ‪‬ﻩ‪،‬ﹶﺃ ‪‬ﻭ ‪‬ﺷ ِﻬ ‪‬ﺪ ‪‬ﻩ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﺑﻜﹶﻰ ﹶﺃﺑ‪‬ﻮ ﺳ‪‬ـﻌِﻴ ٍﺪ ﹶﻓﻘﹶـﺎ ﹶﻝ‪:‬ﻗﹶـ ‪‬ﺪ ﻭ‪‬ﺍﻟﻠﱠـ ِﻪ ‪‬ﻣ‪‬ﻨ ‪‬ﻌﻨ‪‬ـﺎ‬ ‫ﺱ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺘ ﹶﻜﱠﻠ ‪‬ﻢ ﺑِﺎﹾﻟ ‪‬‬
‫ﺍﻟﻨ‪‬ﺎ ِ‬
‫‪٣٩٠‬‬
‫ﺲ ﹶﺃ ﹾﻥ‬
‫ﺸ ‪‬ﻤ ‪‬‬
‫ﺖ ﺍﻟـ ‪‬‬
‫ﲔ ﹸﺃ ‪‬ﻣ ﹰﺔ‪،‬ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﺧ‪‬ﻴ ‪‬ﺮﻫ‪‬ﺎ ‪‬ﻭﹶﺃ ﹾﻛ ‪‬ﺮ ‪‬ﻣﻬ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ‪،‬ﹸﺛ ‪‬ﻢ ‪‬ﺩﻧ‪‬ـ ِ‬
‫ﻚ‪،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﻭِﺇ‪‬ﻧ ﹸﻜ ‪‬ﻢ ‪‬ﺗِﺘﻤ‪‬ﻮ ﹶﻥ ‪‬ﺳ‪‬ﺒ ِﻌ ‪‬‬
‫ﹶﺫِﻟ ‪‬‬
‫ﺏ‪،‬ﹶﻓﻘﹶﺎ ﹶﻝ‪ :‬ﻭِﺇ ﱠﻥ ﻣ‪‬ﺎ ‪‬ﺑ ِﻘ ‪‬ﻲ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻓِﻴﻤ‪‬ﺎ ‪‬ﻣﻀ‪‬ﻰ ِﻣ‪‬ﻨﻬ‪‬ﺎ‪ِ ،‬ﻣﹾﺜ ﹸﻞ ﻣ‪‬ﺎ ‪‬ﺑ ِﻘ ‪‬ﻲ ِﻣ ‪‬ﻦ ‪‬ﻳ ‪‬ﻮ ِﻣ ﹸﻜ ‪‬ﻢ ‪‬ﻫﺬﹶﺍ ﻓِﻴﻤ‪‬ﺎ ‪‬ﻣﻀ‪‬ﻰ‬
‫‪‬ﺗ ‪‬ﻐ ‪‬ﺮ ‪‬‬
‫‪٧٧٧‬‬
‫ِﻣ‪‬ﻨ ‪‬ﻪ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﳔﻠﺺ ﺇﻟﻴﻪ ﺑﻌﺪﻣﺎ ﺗﻘﺪﻡ ﺃﻥ ﺍﳌﺮﺑﲔ ﺣﲔ ﳚﻨﺒﻮﻥ ﺃﻭﻻﺩﻫﻢ ﻣﻨﺬ ﺍﻟﺼﻐﺮ ﺩﻭﺍﻋﻲ ﺍﻟﻐـﻀﺐ‬
‫ﻭﺃﺳﺒﺎﺑﻪ‪،‬ﻭﺣﻴﻨﻤﺎ ﻳﺄﺧﺬﻭﻥ ﺑﺎﳌﻨﻬﺞ ﺍﻟﻨﺒﻮﻱ ﰲ ﻣﻌﺎﳉﺔ ﺍﻟﻐﻀﺐ ﻭﺗـﺴﻜﻴﻨﻪ‪،‬ﻭﺣﻴﻨﻤﺎ ﻳﻘﺒ‪‬ﺤـﻮﻥ‬
‫ﻷﻃﻔﺎﳍﻢ ﻇﺎﻫﺮﺓ ﺍﻟﻐﻀﺐ ﲡﺴﻴﺪﹰﺍ ﻭﲢﺬﻳﺮﹰﺍ‪..‬ﻓﺈﻥ ﺍﻷﻭﻻﺩ – ﻻ ﺷـﻚ – ﻳﻨـﺸﺆﻭﻥ ﻋﻠـﻰ‬
‫ﺍﳊﻠﻢ‪،‬ﻭﺍﻷﻧﺎﺓ‪،‬ﻭﺍﻻﺗﺰﺍﻥ ﺍﻟﻌﻘﻠﻲ‪،‬ﻭﺿﺒﻂ ﺍﻟﻨﻔﺲ‪..‬ﺑﻞ ﻳﻌﻄﻮﻥ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺼﺎﺩﻗﺔ ﻋـﻦ ﺃﺧـﻼﻕ‬
‫ﻱ ﰲ ﺍﳊﻴﺎﺓ!!‪..‬‬‫ﺍﳌﺴﻠﻢ‪،‬ﻭﺳﻠﻮﻛﻪ ﺍﻟﺴﻮ ‪‬‬
‫ﻭﺣﲔ ﳛﺮﺭ ﺍﳌﺮﺑﻮﻥ ﺃﺑﻨﺎﺀﻫﻢ ﻭﻃﻼ‪‬ﻢ‪،‬ﻭﻣﻦ ﳍﻢ ﺣﻖ ﺍﻟﺘﺮﺑﻴﺔ ﻋﻠﻴﻬﻢ‪:‬‬
‫ﻣﻦ ﻇﺎﻫﺮﺓ ﺍﳋﺠﻞ‪..‬ﻭﻣﻦ ﻇﺎﻫﺮﺓ ﺍﳋﻮﻑ‪..‬ﻭﻣﻦ ﻇﺎﻫﺮﺓ ﺍﻟﺸﻌﻮﺭ ﺑـﺎﻟﻨﻘﺺ‪..‬ﻭﻣـﻦ ﻇـﺎﻫﺮﺓ‬
‫ﺍﳊﺴﺪ‪..‬ﻭﻣﻦ ﻇﺎﻫﺮﺓ ﺍﻟﻐﻀﺐ‪..‬ﻳﻜﻮﻧﻮﻥ ﻗﺪ ﻏﺮﺳﻮﺍ ﰲ ﺃﻧﻔﺴﻬﻢ ﺍﻷﺻﻮﻝ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﻨﺒﻴﻠﺔ ﺍﻟـﱵ‬
‫ﺗﺘﺤﻘﻖ‪:‬‬
‫ﺑﺎﻟﺜﺒﺎﺕ ﻭﺍﳉﺮﺃﺓ ﺍﻷﺩﺑﻴﺔ‪..‬ﻭﺑﺎﻟﺸﺠﺎﻋﺔ ﻭﺍﻹﻗﺪﺍﻡ‪..‬ﻭﺑﺎﻟﺸﻌﻮﺭ ﺑﺎﻟﻮﺍﺟﺐ ﻭﺍﻟﻜﻤـﺎﻝ‪..‬ﻭﺑﺎﻹﻳﺜـﺎﺭ‬
‫ﻭﺍﶈﺒﺔ‪..‬ﻭﺑﺎﳊﻠﻢ ﻭﺍﻷﻧﺎﺓ‪ ..‬ﺑﻞ ﻳﻜﻮﻧﻮﻥ ‪‬ﺬﻩ ﺍﻟﺘﺨﻠﻴﺔ ﻭﺍﻟﺘﺤﻠﻴﺔ ﻗﺪ ﺃﻋﺪﻭﺍ ﺃﻭﻻﺩﹰﺍ ﻟﻴﻜﻮﻧﻮﺍ ﺷﺒﺎﺏ‬
‫ﺍﻟﻐﺪ‪،‬ﻭﺭﺟﺎﻝ ﺍﳌـﺴﺘﻘﺒﻞ‪..‬ﻳﻮﺍﺟﻬـﻮﻥ ﺍﳊﻴـﺎﺓ ﺑﺎﺑﺘـﺴﺎﻣﺔ ﻣﺘﻔﺎﺋﻠﺔ‪،‬ﻭﻋﺰﳝـﺔ ﺟﺒﺎﺭﺓ‪،‬ﻭﳘـﺔ‬
‫ﻗﻌﺴﺎﺀ‪،‬ﻭﺃﺧﻼﻕ ﲰﺤﺔ ﻛﺮﳝﺔ‪..‬ﻓﻤﺎ ﺃﺣﻮﺟﻨﺎ ﺇﱃ ﻣﺮﺑﲔ ﻳﻌﺮﻓﻮﻥ ﻃﺮﻳﻘﺔ ﺍﻹﺳـﻼﻡ ﰲ ﺍﻟﺘﺮﺑﻴـﺔ‬
‫ﺍﻟﻨﻔﺴﻴﺔ‪،‬ﻭﻣﻨﻬﺞ ﺍﻟﺮﺳﻮﻝ  ﰲ ﺍﻹﺻﻼﺡ‪..‬ﻟﻴﺆﺩﻭﺍ ﻣﺎ ﻋﻠﻴﻬﻢ ﻣﻦ ﻭﺍﺟﺐ ﻭﻣﺴﺆﻭﻟﻴﺎﺕ‪..‬ﻋﺴﻰ‬
‫ﺃﻥ ﳒﺪ ﺃﺑﻨﺎﺀ ﺍﳉﻴﻞ ﻭﻗﺪ ﺍﻛﺘﻤﻠﺖ ﺷﺨﺼﻴﺎ‪‬ﻢ‪،‬ﻭﺻﻠﺤﺖ ﺳﺮﻳﺮ‪‬ﻢ‪،‬ﻭﲰﺖ ﺃﺧﻼﻗﻬﻢ‪،‬ﻭﲢﺮﺭﺕ‬
‫ﻣﻦ ﺍﻵﻓﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻧﻔﻮﺳﻬﻢ ﻭﻗﻠﻮ‪‬ﻢ‪..‬ﻭﻣﺎ ﺫﻟﻚ ﻋﻠﻰ ﺍﷲ ﺑﻌﺰﻳﺰ ﺇﻥ ﺟﺎﻫﺪ ﺍﳌـﺼﻠﺤﻮﻥ‪،‬ﻭﻗﺎﻡ‬
‫ﲟﺴﺆﻭﻟﻴﺎ‪‬ﻢ ﺍﳌﺮﺑﻮﻥ!!‪..‬‬

‫‬

‫‪ - ٧٧٧‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ( ‪ -١١٦٠٨ (١١٥٨٧)(١٥٥ / ٤) -‬ﺣﺴﻦ‬

‫‪٣٩١‬‬
‫ﺃﻫﻢ ﺍﳌﺼﺎﺩﺭ‬

‫‪ .١‬ﺃﻳﺴﺮ ﺍﻟﺘﻔﺎﺳﲑ ﻷﺳﻌﺪ ﺣﻮﻣﺪ‬

‫‪ .٢‬ﺍﻟﺘﻔﺴﲑ ﺍﳌﻴﺴﺮ‬
‫‪ .٣‬ﺗﻔﺴﲑ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ‬
‫‪ .٤‬ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ ‪ -‬ﺩﺍﺭ ﻃﻴﺒﺔ‬
‫‪ .٥‬ﺗﻔﺴﲑ ﺍﻟﺴﻌﺪﻱ‬
‫‪ .٦‬ﺗﻔﺴﲑ ﺍﻟﻄﱪﻱ ‪ -‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‬
‫‪ .٧‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ ـ ﻣﻮﺍﻓﻖ ﻟﻠﻤﻄﺒﻮﻉ‬
‫‪ .٨‬ﰱ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ـ ﻣﻮﺍﻓﻘﺎ ﻟﻠﻤﻄﺒﻮﻉ‬
‫‪ .٩‬ﺃﺧﺒﺎﺭ ﻣﻜﺔ ﻟﻠﻔﺎﻛﻬﻲ )‪(٢٧٢‬‬
‫‪ .١٠‬ﺍﲢﺎﻑ ﺍﳋﲑﺓ ﺍﳌﻬﺮﺓ ﺑﺰﻭﺍﺋﺪ ﺍﳌﺴﺎﻧﻴﺪ ﺍﻟﻌﺸﺮﺓ‬
‫‪ .١١‬ﺍﻵﺣﺎﺩ ﻭﺍﳌﺜﺎﱐ ﻻﺑﻦ ﺃﰊ ﻋﺎﺻﻢ‬
‫‪ .١٢‬ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ ﻟﻠﺒﺨﺎﺭﻱ ‪ -‬ﺩﺍﺭ ﺍﻟﺒﺸﺎﺋﺮ‬
‫‪ .١٣‬ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﻟﻠﻤﻨﺮﻱ‬
‫‪ .١٤‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻺﻣﺎﻡ ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺮﺳﺎﻟﺔ‬
‫‪ .١٥‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ‪ -‬ﺍﳌﻜﱰ‬
‫‪ .١٦‬ﺍﻟﺸﻤﺎﺋﻞ ﺍﶈﻤﺪﻳﺔ ﻟﻠﺘﺮﻣﺬﻱ‬
‫‪ .١٧‬ﺍ‪‬ﺎﻟﺴﺔ ﻭﺟﻮﺍﻫﺮ ﺍﻟﻌﻠﻢ )‪(٣٣٣‬‬
‫‪ .١٨‬ﺍﳌﺪﺧﻞ ﺇﱃ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ‬
‫‪ .١٩‬ﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ ﻣﺸﻜﻼ‬
‫‪ .٢٠‬ﺍﳌﺴﻨﺪ ﺍﳉﺎﻣﻊ‬
‫‪ .٢١‬ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ﻟﻠﻄﱪﺍﱐ‬
‫‪ .٢٢‬ﺍﳌﻌﺠﻢ ﺍﻟﺼﻐﲑ ﻟﻠﻄﱪﺍﱐ‬
‫‪ .٢٣‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ‬
‫‪ .٢٤‬ﺟﺎﻣﻊ ﺍﻷﺣﺎﺩﻳﺚ‬
‫‪ .٢٥‬ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳﻮﻝ‬

‫‪٣٩٢‬‬
 ‫‪ .٢٦‬ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ﻟﻠﺒﻴﻬﻘﻲ‬
‫‪ .٢٧‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ -‬ﺍﳌﻜﱰ‬
‫‪ .٢٨‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ‪ -‬ﺍﳌﻜﱰ‬
‫‪ .٢٩‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻯ‪ -‬ﺍﳌﻜﱰ‬
‫‪ .٣٠‬ﺳﻨﻦ ﺍﻟﺪﺍﺭﻣﻰ‪ -‬ﺍﳌﻜﱰ‬
‫‪ .٣١‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‪ -‬ﺍﳌﻜﱰ‬
‫‪ .٣٢‬ﺷﺮﺡ ﻣﺸﻜﻞ ﺍﻵﺛﺎﺭ )‪(٣٢١‬‬
‫‪ .٣٣‬ﺷﺮﺡ ﻣﻌﺎﱐ ﺍﻵﺛﺎﺭ )‪(٣٢١‬‬
‫‪ .٣٤‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ )‪(٤٥٨‬‬
‫‪ .٣٥‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ‬
‫‪ .٣٦‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ ﻣﺸﻜﻞ‬
‫‪ .٣٧‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ -‬ﺍﳌﻜﱰ‬
‫‪ .٣٨‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ -‬ﺍﳌﻜﱰ‬
‫‪ .٣٩‬ﻏﺎﻳﺔ ﺍﳌﻘﺼﺪ ﰱ ﺯﻭﺍﺋﺪ ﺍﳌﺴﻨﺪ ‪١‬‬
‫‪ .٤٠‬ﻏﺎﻳﺔ ﺍﳌﻘﺼﺪ ﰱ ﺯﻭﺍﺋﺪ ﺍﳌﺴﻨﺪ ‪٢‬‬
‫‪ .٤١‬ﻛﺸﻒ ﺍﻷﺳﺘﺎﺭ‬
‫‪ .٤٢‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ‬
‫‪ .٤٣‬ﻣﺴﻨﺪ ﺃﰊ ﻋﻮﺍﻧﺔ ﻣﺸﻜﻼ‬
‫‪ .٤٤‬ﻣﺴﻨﺪ ﺃﰊ ﻳﻌﻠﻰ ﺍﳌﻮﺻﻠﻲ ﻣﺸﻜﻞ‬
‫‪ .٤٥‬ﻣﺴﻨﺪ ﺃﲪﺪ )ﻋﺎﱂ ﺍﻟﻜﺘﺐ(‬
‫‪ .٤٦‬ﻣﺴﻨﺪ ﺍﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ) ﺑﺄﺣﻜﺎﻡ ﺷﻌﻴﺐ ﺍﻷﺭﻧﺆﻭﻁ(‬
‫‪ .٤٧‬ﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ ﻛﺎﻣﻼ‬
‫‪ .٤٨‬ﻣﺴﻨﺪ ﺍﳊﻤﻴﺪﻱ ‪ -‬ﺍﳌﻜﱰ‬
‫‪ .٤٩‬ﻣﺴﻨﺪ ﺍﻟﺸﺎﺷﻲ ‪٣٣٥‬‬
‫‪ .٥٠‬ﻣﺴﻨﺪ ﺍﻟﺸﺎﻣﻴﲔ ‪٣٦٠‬‬
‫‪ .٥١‬ﻣﺴﻨﺪ ﺍﻟﻄﻴﺎﻟﺴﻲ‬
‫‪ .٥٢‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‬

‫‪٣٩٣‬‬
 ‫‪ .٥٣‬ﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻣﺸﻜﻞ‬
‫‪ .٥٤‬ﻣﻌﺮﻓﺔ ﺍﻟﺼﺤﺎﺑﺔ ﻷﰊ ﻧﻌﻴﻢ )‪(٤٣٠‬‬
‫‪ .٥٥‬ﻣﻮﺳﻮﻋﺔ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻟﻠﻤﺆﻟﻒ‬
‫‪ .٥٦‬ﻣﻮﻃﺄ ﻣﺎﻟﻚ‪ -‬ﺍﳌﻜﱰ‬
‫‪ .٥٧‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ‪ -‬ﻁ‪-‬ﺍﻟﺮﺳﺎﻟﺔ ‪-‬‬
‫‪ .٥٨‬ﺍﻟﻔﻮﺍﺋﺪ ﻟﺘﻤﺎﻡ ‪٤١٤‬‬
‫‪ .٥٩‬ﺃﺻﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺃﺳﺎﻟﻴﺒﻬﺎ ﰲ ﺍﻟﺒﻴﺖ ﻭﺍﳌﺪﺭﺳﺔ ﻭﺍ‪‬ﺘﻤﻊ‪،‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟـﻨﺤﻼﻭﻱ‪،‬ﺩﺍﺭ‬
‫ﺍﻟﻔﻜﺮ‪،‬ﺩﻣﺸﻖ‪،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪١٤٢٥،‬ﻫـ ‪٢٠٠٤ -‬ﻡ‪.‬‬
‫‪ .٦٠‬ﺃﻫﺪﺍﻑ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻏﺎﻳﺎ‪‬ﺎ‪،‬ﻣﻘﺪﺍﺩ ﻳﺎﳉﻦ‪،‬ﺩﺍﺭ ﺍﳍﺪﻯ ﻟﻠﻨـﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪،‬ﺍﻟﺮﻳﺎﺽ‪،‬ﺍﻟﻄﺒﻌـﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪١٤٠٩،‬ﻫـ‪.‬‬
‫‪ .٦١‬ﺍﻟﺘﺮﺑﻴــﺔ ﺍﻹﺳــﻼﻣﻴﺔ ﻟــﻸﻭﻻﺩ‪:‬ﻣﻨــﻬﺠ‪‬ﺎ ﻭﻫــﺪﻓﹰﺎ ﻭﺃﺳــﻠﻮﺑ‪‬ﺎ‪،‬ﻋﺒﺪ ﺍ‪‬ﻴــﺪ ﺍﳊﻠــﱯ‪،‬ﺩﺍﺭ‬
‫ﺍﳌﻌﺮﻓﺔ‪،‬ﺑﲑﻭﺕ‪،‬ﻟﺒﻨﺎﻥ‪،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤٢٢‬ﻫـ ‪٢٠٠١ -‬ﻡ‪.‬‬
‫‪ .٦٢‬ﺗﺮﺑﻴﺔ ﺍﻟﻄﻔﻞ ﰲ ﺍﻹﺳﻼﻡ‪:‬ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﻟﺘﻄﺒﻴﻖ‪،‬ﺩ‪ /‬ﳏﻤﺪ ﻋﺒﺪ ﺍﻟـﺴﻼﻡ ﺍﻟﻌﺠﻤﻲ‪،‬ﻭﺁﺧﺮﻭﻥ‪،‬ﻣﻜﺘﺒـﺔ‬
‫ﺍﻟﺮﺷﺪ‪،‬ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪،‬ﺍﻟﺮﻳﺎﺽ‪،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪١٤٢٥،‬ﻫـ‪٢٠٠٤ -‬ﻡ‪.‬‬
‫‪ .٦٣‬ﺍﻟﺘﺮﺑﻴﺔ ﻗﺪﳝﻬﺎ ﻭﺣﺪﻳﺜﻬﺎ‪،‬ﻓﺎﺧﺮ ﻋﺎﻗﻞ‪،‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ‪،‬ﺑﲑﻭﺕ‪،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪١٩٨١‬ﻡ‪.‬‬
‫‪ .٦٤‬ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ‪،‬ﺳﻬﺎﻡ ﻣﻬﺪﻱ ﺟﺒﺎﺭ‪،‬ﺳﻠﺴﻠﺔ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺘﺮﺑﻮﻱ‬
‫ﺍﻹﺳﻼﻣﻲ‪،‬ﺇﺷﺮﺍﻑ‪:‬ﺩ‪ /‬ﳏﻤﺪ ﻣﻨﲑ ﺳﻌﺪ ﺍﻟﺪﻳﻦ‪،‬ﺍﳌﻜﺘﺒـﺔ ﺍﻟﻌـﺼﺮﻳﺔ‪،‬ﺻﻴﺪﺍ‪،‬ﺑﲑﻭﺕ‪،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‬
‫‪١٤١٧‬ﻫـ ‪١٩٩٧ -‬ﻡ‪.‬‬
‫‪ .٦٥‬ﺍﻟﻌﺒﺎﺩﺓ ﰲ ﺍﻹﺳﻼﻡ‪،‬ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ‪،‬ﻣﺆﺳﺴﺔ ﺍﻟﺮﺳﺎﻟﺔ‪،‬ﺑﲑﻭﺕ‪١٣٩٣،‬ﻫـ‪١٩٧٣-‬ﻡ‪.‬‬
‫‪ .٦٦‬ﺍﻟﻌﺒﻮﺩﻳﺔ‪،‬ﻻﺑﻦ ﺗﻴﻤﻴﺔ‪،‬ﺩﺍﺭ ﺍﳌﺪﱐ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪،‬ﺟﺪﺓ‪١٣٩٨)،‬ﻫـ‪١٩٧٨-‬ﻡ(‪.‬‬
‫‪ .٦٧‬ﻣﻘﺪﻣﺔ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪،‬ﺩ‪ /‬ﺻﺎﱀ ﺑﻦ ﻋﻠﻲ ﺃﺑﻮ ﻋﺮﺍﺩ‪،‬ﺍﻟﺪﺍﺭ ﺍﻟﺼﻮﻟﺘﻴﺔ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪،‬ﺍﻟﻄﺒﻌﺔ‬
‫ﺍﻷﻭﱃ‪١٤٢٤،‬ﻫـ ‪٢٠٠٣ -‬ﻡ‪.‬‬
‫‪ .٦٨‬ﻣﻨﻬﺎﺝ ﺍﻟﻄﻔـﻞ ﺍﳌـﺴﻠﻢ ﰲ ﺿـﻮﺀ ﺍﻟﻜﺘـﺎﺏ ﻭﺍﻟـﺴﻨﺔ‪،‬ﺃﲪﺪ ﺳـﻠﻴﻤﺎﻥ‪،‬ﻣﻄﺒﻌﺔ ﺍﻟﻨـﺮﺟﺲ‬
‫ﺍﻟﺘﺠﺎﺭﻳﺔ‪،‬ﺍﻟﺮﻳﺎﺽ‪،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪١٤٢٢)،‬ﻫـ‪٢٠٠١-‬ﻡ(‪،‬ﺹ )‪-٢٤‬‬
‫‪ .٦٩‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﻟﻠﻐﺰﺍﱄ‬
‫‪ .٧٠‬ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺧﻠﺪﻭﻥ‬
‫‪ .٧١‬ﺭﻛﺎﺋﺰ ﺍﻹﳝﺎﻥ ﳏﻤﺪ ﻗﻄﺐ ﺑﺘﺤﻘﻴﻘﻲ‬

‫‪٣٩٤‬‬
 ‫‪ .٧٢‬ﺃﺻﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﺎﺯﻣﻲ‬
‫‪ .٧٣‬ﺗﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﰲ ﺍﻹﺳﻼﻡ ﻟﻌﻠﻮﺍﻥ‬
‫‪ .٧٤‬ﻣﻨﻬﺞ ﺍﻹﺳﻼﻡ ﰲ ﺗﺮﺑﻴﺔ ﻋﻘﻴﺪﺓ ﺍﻟﻨﺎﺷﺊ ﳏﻤﺪ ﺧﲑ ﻓﺎﻃﻤﺔ‬
‫‪ .٧٥‬ﺃﺩﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ‪،‬ﲢﻘﻴﻖ ﻃﻪ ﻋﺒﺪ ﺍﻟﺮﺅﻭﻑ ﺳﻌﺪ‪ )،،‬ﺃﺩﺏ ﺍﻟﻨﻔﺲ (‪،‬ﺍﳌﻨﺼﻮﺭﺓ‪،‬ﻣﻜﺘﺒﺔ ﺍﻹﳝﺎﻥ‪.‬‬
‫‪.htm٦http://saaid.net/tarbiah/ .٧٦‬‬
‫‪ .٧٧‬ﺍﳌﻬﺬﺏ ﺍﳌﺴﺘﻔﺎﺩ ﻟﺘﺮﺑﻴﺔ ﺍﻷﻭﻻﺩ ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪،‬ﺟﺎﺩ ﺍﷲ ﺑﻦ ﺣﺴﻦ ﺍﳋﺪﺍﺵ‬
‫‪ .٧٨‬ﻧﻴﻞ ﺍﻹﻃﺎﺭ ﺷﺮﺡ ﻣﻨﺘﻘﻰ ﺍﻷﺧﻴﺎﺭ ﻟﻠﺸﻮﻛﺎﱐ ‪،-‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪،‬ﻁ‪١٤١٩،١‬ﻫـ ‪ ١٩٩٨ -‬ﻡ ‪.‬‬
‫‪ .٧٩‬ﳏﺒﺔ ﺍﷲ ﺃﺻﻞ ﺍﻟﺪﻳﻦ ‪ -‬ﺍﻟﺸﻴﺦ " ﺭﺍﺗﺐ ﺍﻟﻨﺎﺑﻠﺴﻲ"‬
‫‪ .٨٠‬ﻛﻴﻒ ﻧﺮﰊ ﺃﺑﻨﺎﺀﻧﺎ ﻋﻠﻰ ﺍﻹﳝﺎﻥ‬
‫‪ .٨١‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ -‬ﻁ ﺩﺍﺭ ﺍﻟﻔﻜﺮ ‪-‬‬
‫‪ .٨٢‬ﻛﻴﻒ ﺗﺮﰊ ﺃﺑﻨﺎﺀﻙ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪،‬ﺩ‪.‬ﺣﺴﺎﻥ ﴰﺴﻲ ﺑﺎﺷﺎ ‪ -‬ﺩﻣﺸﻖ‪،‬ﺩﺍﺭ ﺍﻟﻘﻠﻢ‪،‬ﻁ‪ ١٤٢١،١‬ﻫـ‬
‫‪ ٢٠٠١ -‬ﻡ‪.‬‬
‫‪ .٨٣‬ﺗﺮﺑﻴﺔ ﺍﻷﺑﻨﺎﺀ ﻭﺍﻟﺒﻨﺎﺕ ﰲ ﺿﻮﺀ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪،‬ﺧﺎﻟﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻌﻚ‬
‫‪ .٨٤‬ﻓﻠﺴﻔﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪،‬ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺼﻴﺪ ﺍﻟﺰﻧﺘﺎﱐ‬
‫‪ .٨٥‬ﺍﻟﻮﺍﺿﺢ ﰲ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﻟﻠﻤﺆﻟﻒ‬
‫‪ .٨٦‬ﺍﻹﳝﺎ ﹸﻥ ﺑﺎﳌﻼﺋﻜﺔ ﻭﺑﻴﺎ ﹸﻥ ﺻﻔﺎ‪‬ﻢ ﻟﻠﻤﺆﻟﻒ‬
‫ﻱ‬
‫ﺱ ِﻟﻠﹾﺂ ‪‬ﺟ ‪‬ﺮ ‪‬‬
‫ﺏ ﺍﻟ‪‬ﻨﻔﹸﻮ ِ‬
‫‪ .٨٧‬ﹶﺃ ‪‬ﺩ ‪‬‬
‫‪ .٨٨‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻸﻭﻻﺩ ﻣﻨﻬﺠﹰﺎ ﻭﻫﺪﻓﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻃﻌﻤﺔ ﺣﻠﱯ‬
‫‪ .٨٩‬ﻣﻨﻬﺞ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪،‬ﳏﻤﺪ ﻗﻄﺐ‪،‬ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ‪،‬ﻁ‪١٤٠٢،٦‬ﻫـ ‪١٩٨٢ -‬ﻡ‬
‫‪ .٩٠‬ﺍﻟﻔﻘﺔ ﻋﻠﻰ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ‪،‬ﺍﳉﺰﻳﺮﻱ‪،‬ﺍﻟﻘﺎﻫﺮﺓ‪،‬ﻣﺆﺳﺴﺔ ﺍﳌﺨﺘﺎﺭ‪،‬ﻁ‪١٤٢٢،١‬ﻫـ ‪ ٢٠٠١ -‬ﻡ‪.‬‬
‫‪.htm٢٠http://saaid.net/tarbiah/ .٩١‬‬
‫‪.htm٧٠http://www.saaid.net/tarbiah/ .٩٢‬‬
‫‪.htm٩http://www.khayma.com/salattar/ .٩٣‬‬
‫‪ .٩٤‬ﳐﺘﺼﺮ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪،‬ﺍﻟﺘﻮﳚﺮﻱ‪،‬ﺑﻴﺖ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺪﻭﻟﻴﺔ‪،‬ﻁ‪١٤٢٣،٤‬ﻫـ ‪٢٠٠٢-‬ﻡ‬
‫‪ .٩٥‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻜﻮﻳﺘﻴﺔ‬
‫‪ .٩٦‬ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ ﻟﻠﺨﻄﺎﺏ‬
‫‪ .٩٧‬ﻣﻌﺎﱂ ﺃﺻﻮﻝ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺧﻼﻝ ﻭﺻﺎﻳﺎ ﻟﻘﻤﺎﻥ ﻻﺑﻨﻪ‬

‫‪٣٩٥‬‬
‫‪١٥٠٠٦http://www.odabasham.net/show.php?sid= .٩٨‬‬
‫‪ .٩٩‬ﺍﳋﻼﺻﺔ ﰲ ﺣﻘﻮﻕ ﺍﻟﻨﱯ ‬
‫ﺻ‪‬ﺒﻬ‪‬ﺎ ﹶﻥ ِﻟﹶﺄﺑِﻲ ‪‬ﻧ ‪‬ﻌ‪‬ﻴ ٍﻢ ﺍﹾﻟﹶﺄﺻ‪‬ﺒﻬ‪‬ﺎِﻧ ‪‬ﻲ‬ ‫ﹶﺃ ‪‬ﺧﺒ‪‬ﺎ ‪‬ﺭ ﹶﺃ ‪‬‬ ‫‪.١٠٠‬‬
‫ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ‪،‬ﺷﺮﺡ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ‬ ‫‪.١٠١‬‬
‫ﺟ‪‬ﺎ ِﻣ ‪‬ﻊ ‪‬ﺑﻴ‪‬ﺎ ِﻥ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ‬ ‫‪.١٠٢‬‬
‫ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ ﻻﺑﻦ ﺍﻷﺛﲑ‬ ‫‪.١٠٣‬‬
‫ﺨﺮ‪‬ﺍِﺋ ِﻄ ‪‬ﻲ‬‫ﻕ ِﻟ ﹾﻠ ‪‬‬
‫‪‬ﻣﻜﹶﺎ ِﺭ ‪‬ﻡ ﺍﹾﻟﹶﺄ ‪‬ﺧﻠﹶﺎ ِ‬ ‫‪.١٠٤‬‬
‫ﺍﻟ ‪‬ﺰ ‪‬ﻫ ‪‬ﺪ ﻭ‪‬ﺍﻟ ‪‬ﺮﻗﹶﺎِﺋ ‪‬ﻖ ﻟِﺎ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬ﻤﺒ‪‬ﺎ ‪‬ﺭ ِﻙ‬ ‫‪.١٠٥‬‬
‫ﻣﻌﺠﻢ ﺍﺑﻦ ﺍﻷﻋﺮﺍﰊ‬ ‫‪.١٠٦‬‬
‫ﻏﺬﺍﺀ ﺍﻷﻟﺒﺎﺏ ﰲ ﺷﺮﺡ ﻣﻨﻈﻮﻣﺔ ﺍﻵﺩﺍﺏ‬ ‫‪.١٠٧‬‬
‫ﻟﻮﺍﻗﺢ ﺍﻷﻧﻮﺍﺭ ﺍﻟﻘﺪﺳﻴﺔ ﰲ ﺑﻴﺎﻥ ﺍﻟﻌﻬﻮﺩ ﺍﶈﻤﺪﻳﺔ‬ ‫‪.١٠٨‬‬
‫ﻓﺘﺎﻭﻯ ﻭﺍﺳﺘﺸﺎﺭﺍﺕ ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ‬ ‫‪.١٠٩‬‬
‫ﺍﳉﺎﻣﻊ ﻷﺧﻼﻕ ﺍﻟﺮﺍﻭﻱ ﻭﺁﺩﺍﺏ ﺍﻟﺴﺎﻣﻊ ﻟﻠﺨﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ‬ ‫‪.١١٠‬‬
‫ﺍﻟﺰﻫﺪ ﺃﰊ ﺩﺍﻭﺩ‬ ‫‪.١١١‬‬
‫ﺴ ‪‬ﲑ ‪‬ﻣﺠ‪‬ﺎ ِﻫ ٍﺪ‬ ‫‪‬ﺗ ﹾﻔ ِ‬ ‫‪.١١٢‬‬
‫ﻱ‬
‫ﺼ ٍﺮ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ‪‬ﻭ ِﺯ ‪‬‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺑ ِﻦ ‪‬ﻧ ‪‬‬ ‫ِﻗﻴ‪‬ﺎ ‪‬ﻡ ﺍﻟﱠﻠ‪‬ﻴ ِﻞ ِﻟ ‪‬ﻤ ‪‬‬ ‫‪.١١٣‬‬
‫ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺎﺳﻢ ﺑﻦ ﺳﻼﻡ‬ ‫‪.١١٤‬‬
‫ﺑﺮﻳﻘﺔ ﳏﻤﻮﺩﻳﺔ ﰲ ﺷﺮﺡ ﻃﺮﻳﻘﺔ ﳏﻤﺪﻳﺔ ﻭﺷﺮﻳﻌﺔ ﻧﺒﻮﻳﺔ‬ ‫‪.١١٥‬‬
‫ﺍﳌﻄﺎﻟﺐ ﺍﻟﻌﺎﻟﻴﺔ ﺑﺰﻭﺍﺋﺪ ﺍﳌﺴﺎﻧﻴﺪ ﺍﻟﺜﻤﺎﻧﻴﺔ‬ ‫‪.١١٦‬‬
‫ﺃ ِﺣ ﹾﻠ‪‬ﻴ ﹸﺔ ﺍﹾﻟﹶﺄ ‪‬ﻭِﻟﻴ‪‬ﺎ ِﺀ ﻷﰊ ﻧﻌﻴﻢ‬ ‫‪.١١٧‬‬
‫ﺃﺧﻼﻗﻨﺎ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻠﺴﺒﺎﻋﻲ‬ ‫‪.١١٨‬‬
‫ﺏ‬
‫ﻕ ﺍﹾﻟ ﹶﻘﺮ‪‬ﺍ ِ‬ ‫ﹶﻓﻀ‪‬ﺎِﺋ ﹸﻞ ﺍﻟ ‪‬ﺮ ‪‬ﻣ ِﻲ ِﻟِﺈ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬ ‫‪.١١٩‬‬
‫ﺗﺮﺑﻴﺔ ﺍﻟﻄﻔﻞ ﰲ ﺍﻹﺳﻼﻡ ‪،‬ﲰﻴﺢ ﺃﺑﻮ ﻣﻐﻠﻲ ﻭﺁﺧﺮﻭﻥ‬ ‫‪.١٢٠‬‬
‫‪.htm٥٦http://saaid.net/tarbiah/‬‬ ‫‪.١٢١‬‬
‫ﺍﻟ ‪‬ﺰ ‪‬ﻫ ‪‬ﺪ ِﻟ ‪‬ﻮﻛِﻴ ٍﻊ‬ ‫‪.١٢٢‬‬
‫ﺍ‪‬ﻤﻮﻉ ﻟﻠﻨﻮﻭﻱ‬ ‫‪.١٢٣‬‬

‫‪٣٩٦‬‬
‫ﳎﻠﺔ ﺍﻟﺘﻤﺪﻥ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﻣﻘﺎﻝ ) ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ( ﻟﻸﺳـﺘﺎﺫ ﳏﻤـﻮﺩ ﻣﻬـﺪﻱ‬ ‫‪.١٢٤‬‬
‫ﺍﺳﺘﺎﻧﺒﻮﱄ‬
‫ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑـﲔ ﺍﻷﺻـﺎﻟﺔ ﻭﺍﳌﻌﺎﺻﺮﺓ‪،‬ﺍﺳـﺤﻖ ﺃﲪـﺪ ﻓﺮﺣـﺎﺕ ﻁ‪،٣‬ﺩﺍﺭ‬ ‫‪.١٢٥‬‬
‫ﺍﻟﻔﺮﻗﺎﻥ‪١٤١١،‬ﻫـ ‪ ١٩٩١ -‬ﻡ‪.‬‬
‫ﺠ ‪‬ﻮ‪‬ﻳ ِﻪ‬
‫ﺍﹾﻟﹶﺄ ‪‬ﻣﻮ‪‬ﺍ ﹸﻝ ﻟِﺎ‪‬ﺑ ِﻦ ‪‬ﺯ‪‬ﻧ ‪‬‬ ‫‪.١٢٦‬‬
‫ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻋﺮﺽ ﻭﻗﺎﺋﻊ ﻭﲢﻠﻴﻞ ﺃﺣﺪﺍﺙ ﻟﻠﺼﻼﰊ‬ ‫‪.١٢٧‬‬
‫ﻋﻴﻮﻥ ﺍﻷﺧﺒﺎﺭ ﻻﺑﻦ ﻗﺘﻴﺒﺔ‬ ‫‪.١٢٨‬‬
‫ﻱ‬
‫ﺐ ﺍﹾﻟ‪‬ﺒ ‪‬ﻐﺪ‪‬ﺍ ِﺩ ‪‬‬
‫ﺨﻄِﻴ ِ‬ ‫ﺍﹾﻟ ﹶﻔﻘِﻴ ‪‬ﻪ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ﹶﻔ ﱢﻘ ‪‬ﻪ ِﻟ ﹾﻠ ‪‬‬ ‫‪.١٢٩‬‬
‫ﻋﺸﺮﺓ ﺍﻟﻨﺴﺎﺀ ﻟﻺﻣﺎﻡ ﻟﻠﻨﺴﺎﺋﻲ ﺑﺘﺤﻘﻴﻘﻲ ‪ -‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪-‬‬ ‫‪.١٣٠‬‬
‫ﺍﳌﺸﻜﻼﺕ ﺍﻟﺴﻠﻮﻛﻴﺔ ﻋﻨﺪ ﺍﻷﻃﻔﺎﻝ ﻟﻠﺪﻛﺘﻮﺭ ﻧﺒﻴﻪ ﺍﻟﻐﱪﺓ‬ ‫‪.١٣١‬‬
‫ﺻﻮﺭ ﻣﻦ ﺍﺑﺘﻼﺀ ﺍﻟﻌﻠﻤﺎﺀ‬ ‫‪.١٣٢‬‬
‫ﺍﳌﺴﺘﻄﺮﻑ ﰲ ﻛﻞ ﻓﻦ ﻣﺴﺘﻈﺮﻑ‬ ‫‪.١٣٣‬‬
‫ﺍﻟﻌﻘﺪ ﺍﻟﻔﺮﻳﺪ ﻻﺑﻦ ﻋﺒﺪ ﺭﺑﻪ‬ ‫‪.١٣٤‬‬
‫ﺗﻨﺒﻴﻪ ﺍﻟﻐﺎﻓﻠﲔ‪،‬ﻟﻠﺴﻤﺮﻗﺘﺪﻱ‬ ‫‪.١٣٥‬‬
‫ﺳﲑﺓ ﺍﺑﻦ ﻫﺸﺎﻡ‬ ‫‪.١٣٦‬‬
‫ﺁﺩﺍﺏ ﺍﻟﺼﺤﺒﺔ ﻷﰊ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﻠﻤﻲ‬ ‫‪.١٣٧‬‬
‫ﺍﳉﺎﻣﻊ ﻻﺑﻦ ﻭﻫﺐ‬ ‫‪.١٣٨‬‬
‫ﺍ‪‬ﺎﻟﺴﺔ ﻭﺟﻮﺍﻫﺮ ﺍﻟﻌﻠﻢ‬ ‫‪.١٣٩‬‬
‫ﺍﹾﻟﹶﺄ ‪‬ﻣﻮ‪‬ﺍ ﹸﻝ ِﻟ ﹾﻠﻘﹶﺎ ِﺳ ِﻢ ‪‬ﺑ ِﻦ ‪‬ﺳﻠﱠﺎ ٍﻡ‬ ‫‪.١٤٠‬‬
‫ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﲑ‬ ‫‪.١٤١‬‬
‫ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ﻟﻠﺬﻫﱯ‬ ‫‪.١٤٢‬‬
‫ﺍﻟﺘﻜﺎﻓﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﰲ ﺍﻹﺳﻼﻡ ﻟﻌﻠﻮﺍﻥ‬ ‫‪.١٤٣‬‬
‫ﺗﺮﺍﺟﻢ ﺷﻌﺮﺍﺀ ﻣﻮﻗﻊ ﺃﺩﺏ‬ ‫‪.١٤٤‬‬
‫ﺍﳌﻜﺘﺒﺔ ﺍﻟﺸﺎﻣﻠﺔ ‪٣‬‬ ‫‪.١٤٥‬‬
‫ﺑﺮﻧﺎﻣﺞ ﻗﺎﻟﻮﻥ‬ ‫‪.١٤٦‬‬

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 ‫‪@ @âbÈÛa@÷ŠèÐÛa‬‬

‫‪٧ .......................................................................................... Þëþa@lbjÛa‬‬

‫‪٧ ...................................................................... bènîàçcë@òîiÛa@ÑíŠÈm@Þìy‬‬
‫‪٧ ...................................................................................... Þëþa@szj½a‬‬
‫‪٧ ....................................................................... âý⁄a@¿@òîiÛa@âìèÐß‬‬
‫ﺍﻟﺘﺮﺑﻴﺔ ﻟﻐﺔ ‪٧ ................................................................................... :‬‬
‫ﺍﻟﺘﺮﺑﻴﺔ ﺍﺻﻄﻼﺣﹰﺎ ‪٨ ............................................................................ :‬‬
‫‪١٢ .................................................................................. ïãbrÛa@szj½a‬‬
‫‪١٢ ........................................................... b熕bÔßë@òîßý⁄a@òîiÛa@Òa†çc‬‬
‫‪١٧ .................................................................................. sÛbrÛa@szj½a‬‬
‫‪١٧ ....................................................................... òîßý⁄a@òîiÛa@paŒîß‬‬
‫‪ .١‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺮﺑﻴﺔ ﺗﻜﺎﻣﻠﻴﺔ ﺷﺎﻣﻠﺔ ‪١٨ ................................................ :‬‬
‫‪.٢‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ‪١٩ ...................................... :‬‬
‫‪ .٣‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺮﺑﻴﺔ ﻋﻤﻠﻴﺔ ‪١٩ ........................................................ :‬‬
‫‪ .٤‬ﺗﺮﺑﻴﺔ ﻓﺮﺩﻳﺔ ﻭﲨﺎﻋﻴﺔ ﻣﻌﺎ ‪٢١ ..............................................................:‬‬
‫‪ .٥‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻨﻤﻲ ﰲ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺮﻗﺎﺑﺔ ﺍﻟﺬﺍﺗﻴﺔ ﻋﻠﻰ ﻋﻤﻠﻪ‪٢١ ......................... :‬‬
‫‪ .٦‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﺴﺘﻤﺮﺓ‪٢١ .............................................................. :‬‬
‫‪ .٧‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺮﺑﻴﺔ ﻣﺘﺪﺭﺟﺔ‪٢٢ ........................................................ :‬‬
‫‪ .٨‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺮﺑﻴﺔ ﻣﺘﺠﺪﺩﺓ ‪٢٣ ....................................................... :‬‬
‫‪ .٩‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺇﻧﺴﺎﻧﻴﺔ ‪٢٣ .............................................................:‬‬
‫‪.١٠‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺳﺎﻭﺕ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ‪٢٤ ......................................... :‬‬
‫‪ .١١‬ﺗﻜﺎﻓﺆ ﻓﺮﺹ ﺍﻟﺘﻌﻠﻴﻢ ‪٢٥ ................................................................. :‬‬
‫ﺍﳌﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ ‪٢٧ ..................................................................................‬‬
‫ﲰﺎﺕ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪٢٧ .....................................................................‬‬
‫ﺍﻟﺴﻤﺔ ﺍﻷﻭﱃ – ﺍﻟﺮﺑﺎﻧﻴﺔ‪٢٧ ....................................................................:‬‬

‫‪٣٩٨‬‬
‫ﺍﻟﺴﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ – ﺍﻟﺸﻤﻮﻝ ﻭﺍﳌﻮﺍﺯﻧﺔ ‪٤٣ ........................................................ :‬‬
‫ﺍﻟﺴﻤﺔ ﺍﻟﺜﺎﻟﺜﺔ – ﺍﻟﺘﻤﻴﺰ ‪٤٩ .................................................................... :‬‬
‫ﺍﻟﺴﻤﺔ ﺍﻟﺮﺍﺑﻌﺔ – ﺍﻟﺘﻮﺍﺯﻥ ‪٥٧ .................................................................. :‬‬
‫ﺍﻟﺴﻤﺔ ﺍﳋﺎﻣﺴﺔ ‪ -‬ﺍﻟﺜﺒﺎﺕ ﻭﺍﳌﺮﻭﻧﺔ ‪٦٢ ........................................................ :‬‬
‫ﺍﻟﺴﻤﺔ ﺍﻟﺴﺎﺩﺳﺔ – ﺍﻟﺒﺪﺀ ﺑﺎﻷﻫﻢ ‪٦٤ .......................................................... :‬‬
‫ﺍﻟﺴﻤﺔ ﺍﻟﺴﺎﺑﻌﺔ – ﺍﻟﻜﻠﻴﺎﺕ ﻗﺒﻞ ﺍﳉﺰﺋﻴﺎﺕ ﻭﺍﻷﺻﻮﻝ ﻗﺒﻞ ﺍﻟﻔﺮﻭﻉ ‪٦٦ ........................ :‬‬
‫ﺍﻟﺴﻤﺔ ﺍﻟﺜﺎﻣﻨﺔ –ﺍﻟﻮﺍﻗﻌﻴﺔ ‪٦٨ ................................................................... :‬‬
‫‪٧١ ....................................................................................... ïãbrÛa@lbjÛa‬‬
‫‪٧١ ........................................................................... òîßý⁄a@òîiÛa@Þì•c‬‬
‫‪٧١ .................................................................................... Þëþa@szj½a‬‬
‫‪٧١ ................................................................................ ð†öbÔÈÛa@õbäjÛa‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪:‬ﺃﳘﻴﺔ ﻣﺮﺣﻠﺔ ﺍﻟﻄﻔﻮﻟﺔ ﰲ ﻏﺮﺱ ﺍﻟﻌﻘﻴﺪﺓ ‪٧٢ .................................... :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪:‬ﺃﺳﺲ ﻏﺮﺱ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﰲ ﺍﻷﻃﻔﺎﻝ ‪٧٤ ..................................... :‬‬
‫ﺍﻷﺳﺎﺱ ﺍﻷﻭﻝ‪:‬ﺇﺣﻴﺎﺀ ﺑﺬﺭﺓ ﺍﻟﻔﻄﺮﺓ ﰲ ﻧﻔﺲ ﺍﻟﻄﻔﻞ ﻭﺍﻟﱵ ﺗﺘﻤﺜﻞ ﺑﺘﻠﻘﲔ ﺍﻟﻄﻔﻞ ﻛﻠﻤﺔ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﺑﺎﻵﺫﺍﻥ ﰲ ﺃﺫﻧﻪ ﺍﻟﻴﻤﲎ ﻭﺍﻹﻗﺎﻣﺔ ﰲ ﺃﺫﻧﻪ ﺍﻟﻴﺴﺮﻯ‪٧٥ .............................. .‬‬
‫ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﱐ‪:‬ﺗﺜﺒﻴﺖ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺑﺎﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ‪،‬ﻭﺗﺮﺳﻴﺦ ﺣﺐ ﺍﷲ ﺗﻌﺎﱃ ‪٧٧ .......... :‬‬
‫ﺃﻭ ﹰﻻ ‪ ":‬ﺗﱰﻳﻪ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﻃﺎﻋﺘﻪ ﻭﻣﺮﺍﻗﺒﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺳﺮ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻠﻦ‬
‫‪٨١ ......................................................................................:‬‬
‫ﺛﺎﻧﻴﹰﺎ‪:‬ﺣﺴﻦ ﺍﻟﻈﻦ ﺑﺎﷲ ﻭﺍﻟﻠﺠﻮﺀ ﺇﻟﻴﻪ ﻭﺍﳋﻮﻑ ﻣﻨﻪ‪٨٧ ................................... :‬‬
‫ﺛﺎﻟﺜﹰﺎ‪:‬ﺍﻟﺼﻠﺔ ﺑﺎﷲ ﻭﺑﻴﺎﻥ ﺃﺛﺮﻫﺎ ﰲ ﺍﻟﻄﺎﻗﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ‪٨٨ ................................. :‬‬
‫ﺭﺍﺑﻌﹰﺎ‪:‬ﺷﻜﺮ ﺍﷲ ﺍﻋﺘﺮﺍﻓﹰﺎ ﺑﺎﳉﻤﻴﻞ‪٨٩ ..................................................... :‬‬
‫ﺧﺎﻣﺴﹰﺎ‪:‬ﺍﻟﺪﻋﺎﺀ ﻭﺑﻴﺎﻥ ﺑﺮﻛﺘﻪ ﻭﻓﻀﻠﻪ ‪٩٣ ................................................ :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪:‬ﺗﺮﺳﻴﺦ ﺣﺐ ﺍﻟﻨﱯ –
‪ -‬ﻭﺣﺐ ﺁﻝ ﺑﻴﺘﻪ ﻭﺻﺤﺒﻪ‪٩٧ .........................‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪:‬ﺍﻹﳝﺎﻥ ﺑﺎﳌﻼﺋﻜﺔ‪١٠٣ ........................................................... :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﳋﺎﻣﺲ‪:‬ﺍﻹﳝﺎﻥ ﺑﺎﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ‪١٠٦ ............................................... :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺩﺱ‪:‬ﺍﻹﳝﺎﻥ ﺑﺎﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ‪١٠٩ ...........................................‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺑﻊ‪:‬ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ‪١١٤ .................................................... :‬‬
‫‪٣٩٩‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻣﻦ‪:‬ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ ‪١١٥ ............................................... :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺘﺎﺳﻊ‪:‬ﺗﻌﻠﻴﻢ ﺍﻟﻄﻔﻞ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﳌﻄﻬﺮﺓ ‪١٢٠ ............................ :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﻌﺎﺷﺮ‪:‬ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺘﻀﺤﻴﺔ ﻣﻦ ﺃﺟﻠﻬﺎ‪١٢٢ ............................... :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﳊﺎﺩﻱ ﻋﺸﺮ – ﺗﻌﺮﻳﻔﻪ ﺃﻭﻝ ﻣﺎ ﻳﻌﻘﻞ ﺃﺣﻜﺎﻡ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ‪١٢٣ ....................:‬‬
‫‪١٢٥ ................................................................................ ïãbrÛa@szj½a‬‬
‫‪١٢٥ ................................................................................ ð…bjÈÛa@õbäjÛa‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪:‬ﺗﻜﺎﻣﻞ ﺍﻟﻌﻘﻴﺪﺓ ﻣﻊ ﺍﻟﻌﺒﺎﺩﺓ ﰲ ﺗﺮﺑﻴﺔ ﺍﻟﻄﻔﻞ ‪١٢٥ ............................... :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪:‬ﺍﻟﺼﻼﺓ ‪١٢٦ ................................................................... :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪:‬ﺍﻟﺼﻴﺎﻡ ﻭﺑﻴﺎﻥ ﺣﻜﻤﻪ ﻋﻠﻰ ﺍﻟﻄﻔﻞ ﻭﺃﺛﺮﻩ ﻋﻠﻴﻪ‪١٣٤ ............................ :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪:‬ﺍﻟﺰﻛﺎﺓ ‪١٣٧ ................................................................... :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﳋﺎﻣﺲ‪:‬ﺍﳊﺞ‪١٣٩ .................................................................... :‬‬
‫‪١٤٢ ................................................................................ sÛbrÛa@szj½a‬‬
‫‪١٤٢ .............................................................................. ïÓýþa@õbäjÛa‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪:‬ﺧ ﹸﻠﻖ ﺗﺄﺩﻳﺐ ﺍﻷﻃﻔﺎﻝ‪١٤٥ ..................................................... :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪:‬ﺃﻧﻮﺍﻉ ﺍﻷﺧﻼﻕ ﺍﻟﻨﺒﻮﻳﺔ ﻟﻸﻃﻔﺎﻝ‪١٤٩ ........................................... :‬‬
‫)‪ (١‬ﺧﻠﻖ ﺍﳊﻴﺎﺀ‪١٤٩ ..................................................................... :‬‬
‫)‪ (٢‬ﺧﻠﻖ ﺍﻟﺼﺪﻕ ﻭﺍﻟﺘﺤﺮﺯ ﻣﻦ ﺍﻟﻜﺬﺏ ‪١٥٠ ........................................... :‬‬
‫)‪ (٣‬ﺍﻷﻣﺎﻧﺔ ﻭﺍﻻﺣﺘﺮﺍﺯ ﻣﻦ ﺍﳋﻴﺎﻧﺔ ‪١٥٣ .................................................. :‬‬
‫)‪ (٤‬ﺧﻠﻖ ﺣﻔﻆ ﺍﻟﺴﺮ ‪١٥٧ .............................................................. :‬‬
‫)‪ (٥‬ﺍﻟﻌﻔﻮ ﻭﺍﻟﺘﻮﺍﺿﻊ‪١٥٩ ................................................................:‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ ‪ -‬ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻷﺧﻼﻕ ﺍﳍﺎﺑﻄﺔ‪١٦١ ........................................ :‬‬
‫‪ -١‬ﺧﻠﻖ ﺍﻟﻜﺬﺏ‪١٦١ .................................................................... :‬‬
‫‪ -٢‬ﺧﻠﻖ ﺍﻟﺴﺮﻗﺔ‪١٦٢ ..................................................................... :‬‬
‫‪ -٣‬ﺧﻠﻖ ﺍﻟﺴﺒﺎﺏ ﻭﺍﻟﺸﺘﺎﺋﻢ‪١٦٢ .......................................................... :‬‬
‫‪ -٤‬ﺧﻠﻖ ﺍﳌﻴﻮﻋﺔ ﻭﺍﻻﳓﻼﻝ‪١٦٣ .......................................................... :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪:‬ﺃﻧﻮﺍﻉ ﺍﻵﺩﺍﺏ ﺍﻟﻨﺒﻮﻳﺔ ﻟﻸﻃﻔﺎﻝ ‪١٦٤ .......................................... :‬‬
‫)‪ (١‬ﺍﻷﺩﺏ ﻣﻊ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪١٦٥ .................................................. :‬‬
‫‪٤٠٠‬‬
‫)‪ (٢‬ﺍﻷﺩﺏ ﻣﻊ ﺍﻟﺮﺳﻮﻝ
‪١٧٢ ......................................................... :‬‬
‫)‪ (٣‬ﺍﻷﺩﺏ ﻣﻊ ﺍﻟﻮﺍﻟﺪﻳﻦ ‪١٧٩ ............................................................ :‬‬
‫)‪ (٥‬ﺃﺩﺏ ﺍﻷﺧﻮﺓ ﺩﺍﺧﻞ ﺍﻟﺒﻴﺖ ﻭﺧﺎﺭﺟﻪ‪١٨٦ ............................................. :‬‬
‫)‪ (٦‬ﺃﺩﺏ ﺍﺣﺘﺮﺍﻡ ﺍﳌﻌﻠﻢ ‪١٩١ ............................................................. :‬‬
‫)‪ (٧‬ﺃﺩﺏ ﺍﳉﺎﺭ ‪١٩٣ ...................................................................... :‬‬
‫)‪ (٨‬ﺃﺩﺏ ﺍﻻﺳﺘﺌﺬﺍﻥ ‪١٩٥ ................................................................ :‬‬
‫)‪ (٩‬ﺃﺩﺏ ﺍﳊﺪﻳﺚ‪١٩٩ .................................................................... :‬‬
‫)‪ (١٠‬ﻣﻦ ﺁﺩﺍﺏ ﺍﻟﺴﻼﻡ ‪٢٠٢ ............................................................. :‬‬
‫)‪ (١١‬ﺃﺩﺏ ﻣﻈﻬﺮ ﺍﻟﻄﻔﻞ‪٢٠٦ ............................................................ :‬‬
‫)‪ (١٢‬ﺁﺩﺍﺏ ﺍﳌﺸﻲ ﻭﺍﳉﻠﻮﺱ‪٢٠٧ ..................................................... :‬‬
‫)‪ (١٣‬ﺁﺩﺍﺏ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ‪٢٠٩ .................................................... :‬‬
‫)‪ (١٤‬ﺁﺩﺍﺏ ﺍﻹﻧﺼﺎﺕ ﺃﺛﻨﺎﺀ ﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ‪٢١٤ ....................................... :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ – ﺍﳌﺒﺎﺩﺉ ﺍﻟﺼﺤﻴﺤﺔ ﰲ ﺗﺮﺑﻴﺔ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﺍﳋﻠﻖ ﺍﻟﻘﻮﱘ‪،‬ﻭﺍﻟﺸﺨﺼﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﳌﺘﻤﻴﺰﺓ‪٢٣٣ ................................................................................... :‬‬
‫‪ -١‬ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﺘﺸﺒﻪ ﻭﺍﻟﺘﻘﻠﻴﺪ ﺍﻷﻋﻤﻰ‪٢٣٣ ............................................ :‬‬
‫‪ -٢‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻻﺳﺘﻐﺮﺍﻕ ﰲ ﺍﻟﺘﻨﻌﻢ‪٢٣٥ .................................................. :‬‬
‫‪ -٣‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻻﺳﺘﻤﺎﻉ ﺇﱃ ﺍﳌﻮﺳﻴﻘﻰ ﻭﺍﻟﻐﻨﺎﺀ ﺍﳋﻠﻴﻊ‪٢٣٦ ................................:‬‬
‫‪ -٤‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﺨﻨﺚ ﻭﺍﻟﺘﺸﺒﻪ ﺑﺎﻟﻨﺴﺎﺀ‪٢٣٨ ............................................. :‬‬
‫‪ -٥‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﱪﺝ ﻭﺍﻻﺧﺘﻼﻁ ﻭﺍﻟﻨﻈﺮ ﺇﱃ ﺍﶈﺮﻣﺎﺕ‪٢٤٠ .............................. :‬‬
‫‪٢٤٩ ................................................................................. ÉiaŠÛa@szj½a‬‬
‫‪٢٤٩ .................................................................................ïã†jÛa@õbäjÛa‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪:‬ﻭﺟﻮﺏ ﺍﻟﻨﻔﻘﺔ ﻋﻠﻰ ﺍﻷﻫﻞ ﻭﺍﻟﻮﻟﺪ ‪٢٤٩ .........................................‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪:‬ﺃﻫﺪﺍﻑ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺒﺪﻧﻴﺔ‪٢٥٠ ..................................................... :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪:‬ﺑﻌﺾ ﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﻟﺮﻳﺎﺿﻴﺔ ﰲ ﺍﻹﺳﻼﻡ‪٢٥١ ................................... :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪:‬ﻓﻮﺍﺋﺪ ﺍﻟﻠﻌﺐ ﻭﻗﻴﻤﺘﻪ‪٢٥٧ ...................................................... :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﳋﺎﻣﺲ‪:‬ﻗﻮﺍﻋﺪ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻭﺍﻟﺘﻐﺬﻳﺔ ﻭﺃﺛﺮﻫﺎ ﻋﻠﻰ ﺍﻟﺘﺮﰊ ﺍﻟﺒﺪﻧﻴﺔ ‪٢٥٨ ........... :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺩﺱ‪:‬ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺒﺪﻧﻴﺔ ﻭﺁﺩﺍﺏ ﺍﻟﻨﻮﻡ ‪٢٦٢ .......................................... :‬‬
‫‪٤٠١‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺑﻊ‪:‬ﺍﻫﺘﻤﺎﻡ ﺍﻷﻃﻔﺎﻝ ﺑﺎﻟﻨﻈﺎﻓﺔ ‪٢٦٣ ................................................ :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻣﻦ‪:‬ﺍﻟﺘﺤﺮﺯ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﺍﻟﺴﺎﺭﻳﺔ ﺍﳌﻌﺪﻳﺔ‪٢٦٥ ..................................... :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺘﺎﺳﻊ ‪ -‬ﻋﻼﺟﻬﻢ ﺇﺫﺍ ﻣﺮﺿﻮﺍ‪٢٦٧ ................................................. :‬‬
‫‪٢٦٨ ...............................................................................ßb¨a@szj½a‬‬
‫‪٢٦٨ .................................................................................ï‬‬
‫‪ş àÜÈÛa@õŽ bäjÛa‬‬
‫ﲤﻬﻴﺪ ﺣﻮﻝ ﺃﳘﻴﺔ ﺍﻟﻌﻠﻢ ﰲ ﺍﻹﺳﻼﻡ ‪٢٦٨ ......................................................:‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪:‬ﺍﻟﺸﺮﻳﻌﺔ ﺗﺪﻋﻮ ﺇﱃ ﺍﻟﻌِﻠﻢ ﲟﻌﻨﺎﻩ ﺍﻟﺸﺎﻣﻞ‪٢٧٨ ................................... :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪:‬ﺍﻟﻌِﻠﻢ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪٢٩٣ .................................................... :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪:‬ﺍﻟﻌِﻠﻢ ﰲ ﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﳌﻄﻬﺮﺓ‪٣٠١ ........................................... :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪:‬ﺍﻟﺴﻦ‪ ‬ﺍﻟﺬﻱ ﻳﺒﺪﺃ ﻓﻴﻪ ﺗﻌﻠﻴﻢ ﺍﻟﻄﻔﻞ ﻭﺗﺄﺩﻳﺒﻪ‪٣٠٤ ................................ :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﳋﺎﻣﺲ – ﻻ ﻓﺮﻕ ﺑﲔ ﺍﻟﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ‪٣٠٧ ............................ :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺩﺱ ‪ -‬ﺍﻟﺘﻮﻋﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ‪٣١٨ ..................................................... :‬‬
‫‪ -١‬ﺍﻟﺘﻠﻘﲔ ﺍﻟﻮﺍﻋﻲ‪٣٢٠ ................................................................... :‬‬
‫‪ -٢‬ﺍﻟﻘﺪﻭﺓ ﺍﻟﻮﺍﻋﻴﺔ‪٣٢١ ................................................................... :‬‬
‫‪ -٣‬ﺍﳌﻄﺎﻟﻌﺔ ﺍﻟﻮﺍﻋﻴﺔ‪٣٢٣ .................................................................. :‬‬
‫‪ -٤‬ﺍﻟﺮﻓﻘﺔ ﺍﻟﻮﺍﻋﻴﺔ‪٣٢٤ ................................................................... :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺴﺎﺑﻊ – ﺃﻧﻮﺍﻉ ﺍﻟﻘﺮﺍﺀﺓ ‪٣٢٧ ........................................................ :‬‬
‫‪ ١‬ـ ﻗﺮﺍﺀﺓ ﺍﻟﺒﺤﺚ ﻭﺍﻹﳝﺎﻥ ‪٣٢٨ ........................................................ :‬‬
‫‪ ٢‬ـ ﻗﺮﺍﺀﺓ ﺍﻟﺸﻜﺮ ﻭﺍﻟﻌﺮﻓﺎﻥ ‪٣٣٠ ........................................................ :‬‬
‫‪ ٣‬ـ ﻗﺮﺍﺀﺓ ﺍﻟﻮﺣﻲ ﻭﺍﻹﺫﻋﺎﻥ ‪٣٣١ ....................................................... :‬‬
‫‪ ٤‬ـ ﻗﺮﺍﺀﺓ ﺍﻟﻌﺪﻭﺍﻥ ﻭﺍﻟﻄﻐﻴﺎﻥ ‪٣٣١ ...................................................... :‬‬
‫‪٣٣٦ ............................................................................... ÷…bŽÛa@szj½a‬‬
‫‪٣٣٦ ..............................................................................òîŽÐäÛa@òîiÛa‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻷﻭﻝ‪ -‬ﻇﺎﻫﺮﺓ ﺍﳋﺠﻞ ﻭﻋﻼﺟﻬﺎ‪٣٣٦ ................................................ :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﱐ‪ -‬ﻇﺎﻫﺮﺓ ﺍﳋﻮﻑ ﻭﻋﻼﺟﻬﺎ‪٣٤٣ ................................................. :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺜﺎﻟﺚ‪ -‬ﻇﺎﻫﺮﺓ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻨﻘﺺ ﻭﻋﻼﺟﻬﺎ‪٣٤٨ ...................................... :‬‬
‫‪ -١‬ﺍﻟﺘﺤﻘﲑ ﻭﺍﻹﻫﺎﻧﺔ‪٣٤٩ .................................................................... :‬‬
‫‪٤٠٢‬‬
‫‪ -٢‬ﺍﻟﺪﻻﻝ ﺍﳌﻔﺮﻁ‪٣٥٣ ....................................................................... :‬‬
‫‪ -٣‬ﺍﳌﻔﺎﺿﻠﺔ ﺑﲔ ﺍﻷﻭﻻﺩ‪٣٦١ ................................................................ :‬‬
‫‪ -٤‬ﺍﻟﻌﺎﻫﺎﺕ ﺍﳉﺴﺪﻳﺔ‪٣٦٣ ................................................................... :‬‬
‫‪ -٥‬ﺍﻟ‪‬ﻴﺘ‪‬ﻢ‪٣٦٦ .................................................................................:‬‬
‫‪ -٦‬ﺍﻟﻔﻘﺮ ‪٣٦٩ ............................................................................... :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﻟﺮﺍﺑﻊ‪ -‬ﻇﺎﻫﺮﺓ ﺍﳊﺴﺪ ﻭﻋﻼﺟﻬﺎ‪٣٧٧ ................................................ :‬‬
‫‪ -١‬ﺇﺷﻌﺎﺭ ﺍﻟﻄﻔﻞ ﺑﺎﶈﺒﺔ‪٣٧٨ .............................................................. :‬‬
‫‪ -٢‬ﲢﻘﻴﻖ ﺍﻟﻌﺪﻝ ﺑﲔ ﺍﻷﻭﻻﺩ‪٣٨٠ ........................................................ :‬‬
‫‪ -٣‬ﺇﺯﺍﻟﺔ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺆﺩﻱ ﺇﱃ ﺍﳊﺴﺪ‪٣٨٠ ............................................ :‬‬
‫ﺍﳌﻄﻠﺐ ﺍﳋﺎﻣﺲ‪ -‬ﻇﺎﻫﺮﺓ ﺍﻟﻐﻀﺐ ﻭﻋﻼﺟﻬﺎ ‪٣٨١ ............................................ :‬‬
‫‪ -١‬ﺗﻐﻴﲑ ﺍﻟﻌﺎﺩﺓ ﺍﻟﱵ ﻳﻜﻮﻥ ﻋﻠﻴﻬﺎ ﺍﻟﻐﻀﺒﺎﻥ‪٣٨٨ .......................................... :‬‬
‫‪ -٢‬ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﻟﻮﺿﻮﺀ ﰲ ﺣﺎﻟﺔ ﺍﻟﻐﻀﺐ‪٣٨٩ ............................................:‬‬
‫‪ -٣‬ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﻟﺴﻜﻮﺕ ﰲ ﺣﺎﻟﺔ ﺍﻟﻐﻀﺐ‪٣٨٩ .......................................... :‬‬
‫‪ -٤‬ﺍﻟﺘﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ‪٣٨٩ ................................................ :‬‬

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