‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ‬

‫ﺷﺮﺡ‬
‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻟﻺﻣﺎﻡ ﺍ‪‬ﺪﺩ‬
‫ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‬
‫ﺭﲪﻪ ﺍﷲ‬

‫ﺗﺄﻟﻴﻒ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ‬

‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻧﺎﺻﺮ ﺍﻟﺴﻌﺪﻱ‬
‫ﺭﲪﻪ ﺍﷲ‬
 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻣﻘﺪﻣﺔ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺑﻘﻠﻢ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻧﺎﺻﺮ ﺑﻦ ﺳﻌﺪﻱ ﻭﻫﻲ ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﺻﻔﻮﺓ ﻋﻘﻴﺪﺓ‬
‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺧﻼﺻﺘﻬﺎ ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ‪.‬‬
‫ﺍﳊﻤﺪ ﷲ ﳓﻤﺪﻩ ﻭﻧﺴﺘﻌﻴﻨﻪ ﻭﻧﺴﺘﻐﻔﺮﻩ ﻭﻧﺘﻮﺏ ﺇﻟﻴﻪ ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ ﻭﻣﻦ‬
‫ﺳﻴﺌﺎﺕ ﺃﻋﻤﺎﻟﻨﺎ ‪ ،‬ﻣﻦ ﻳﻬﺪﻩ ﺍﷲ ﻓﻼ ﻣﻀﻞ ﻟﻪ ‪ ،‬ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎﺩﻱ ﻟﻪ ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ‬
‫ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ ‪ :‬ﻓﻘﺪ ﺳﺒﻖ ﺃﻥ ﻛﺘﺒﻨﺎ ﺗﻌﻠﻴﻘﺎ ﻟﻄﻴﻔﺎ ﰲ ﻣﻮﺿﻮﻋﺎﺕ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ﻟﺸﻴﺦ‬
‫ﺍﻹﺳﻼﻡ )ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ( ﻗﺪﺱ ﺍﷲ ﺭﻭﺣﻪ ‪ ،‬ﻓﺤﺼﻞ ﻓﻴﻪ ﻧﻔﻊ ﻭﻣﻌﻮﻧﺔ ﻟﻠﻤﺸﺘﻐﻠﲔ ‪،‬‬
‫ﻭﻣﺴﺎﻋﺪﺓ ﻟﻠﻤﻌﻠﻤﲔ ‪ ،‬ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻼﺕ ﺍﻟﻨﺎﻓﻌﺔ ﻣﻊ ﺍﻟﻮﺿﻮﺡ ﺍﻟﺘﺎﻡ ‪ .‬ﻭﻃﺒﻊ ﲟﻄﺒﻌﺔ ﺍﻹﻣﺎﻡ‬
‫ﰒ ﻧﻔﺪﺕ ﻧﺴﺨﻪ ﻣﻊ ﻛﺜﺮﺓ ﺍﻟﻄﻠﺐ ﻋﻠﻴﻪ ‪ .‬ﻭﺩﻋﺖ ﺍﳊﺎﺟﺔ ﺍﻟﺸﺪﻳﺪﺓ ﺇﱃ ﺇﻋﺎﺩﺓ ﻃﺒﻌﻪ ﻭﻧﺸﺮﻩ ‪،‬‬
‫ﻭﰲ ﻫﺬﻩ ﺍﳌﺮﺓ ﺑﺪﺍ ﱄ ﺃﻥ ﺃﻗﺪﻡ ﺃﻣﺎﻡ ﺫﻟﻚ ﻣﻘﺪﻣﺔ ﳐﺘﺼﺮﺓ ﲢﺘﻮﻱ ﻋﻠﻰ ﳎﻤﻼﺕ ﻋﻘﺎﺋﺪ ﺃﻫﻞ‬
‫ﺍﻟﺴﻨﺔ ‪ ،‬ﰲ ﺍﻷﺻﻮﻝ ﻭﺗﻮﺍﺑﻌﻬﺎ ‪ ،‬ﻓﺄﻗﻮﻝ ﻣﺴﺘﻌﻴﻨﺎ ﺑﺎﷲ ‪.‬‬
‫ﻭﺫﻟﻚ ﺃ‪‬ﻢ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺍﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ ‪.‬‬
‫ﻓﻴﺸﻬﺪﻭﻥ ﺃﻥ ﺍﷲ ﻫﻮ ﺍﻟﺮﺏ ﺍﻹﻟﻪ ﺍﳌﻌﺒﻮﺩ ‪ ،‬ﺍﳌﺘﻔﺮﺩ ﺑﻜﻞ ﻛﻤﺎﻝ ‪ ،‬ﻓﻴﻌﺒﺪﻭﻧﻪ ﻭﺣﺪﻩ ﳐﻠﺼﲔ‬
‫ﻟﻪ ﺍﻟﺪﻳﻦ ‪.‬‬
‫ﻓﻴﻘﻮﻟﻮﻥ ‪ :‬ﺇﻥ ﺍﷲ ﻫﻮ ﺍﳋﺎﻟﻖ ﺍﻟﺒﺎﺭﺉ ﺍﳌﺼﻮﺭ ﺍﻟﺮﺯﺍﻕ ﺍﳌﻌﻄﻲ ﺍﳌﺎﻧﻊ ﺍﳌﺪﺑﺮ ﳉﻤﻴﻊ ﺍﻷﻣﻮﺭ ‪.‬‬
‫ﻭﺃﻧﻪ ﺍﳌﺄﻟﻮﻩ ﺍﳌﻌﺒﻮﺩ ﺍﳌﻮﺣﺪ ﺍﳌﻘﺼﻮﺩ ‪ ،‬ﻭﺃﻧﻪ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻟﻴﺲ ﻗﺒﻠﻪ ﺷﻲﺀ ‪ ،‬ﺍﻵﺧﺮ ﺍﻟﺬﻱ‬
‫ﻟﻴﺲ ﺑﻌﺪﻩ ﺷﻲﺀ ‪ ،‬ﺍﻟﻈﺎﻫﺮ ﺍﻟﺬﻱ ﻟﻴﺲ ﻓﻮﻗﻪ ﺷﻲﺀ ‪ ،‬ﺍﻟﺒﺎﻃﻦ ﺍﻟﺬﻱ ﻟﻴﺲ ﺩﻭﻧﻪ ﺷﻲﺀ ‪.‬‬
‫ﻭﺃﻧﻪ ﺍﻟﻌﻠﻲ ﺍﻷﻋﻠﻰ ﺑﻜﻞ ﻣﻌﲎ ﻭﺍﻋﺘﺒﺎﺭ ‪ ،‬ﻋﻠﻮ ﺍﻟﺬﺍﺕ ﻭﻋﻠﻮ ﺍﻟﻘﺪﺭ ‪ ،‬ﻭﻋﻠﻮ ﺍﻟﻘﻬﺮ ‪.‬‬
‫ﻭﺃﻧﻪ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ ‪ ،‬ﺍﺳﺘﻮﺍﺀ ﻳﻠﻴﻖ ﺑﻌﻈﻤﺘﻪ ﻭﺟﻼﻟﻪ ‪ ،‬ﻭﻣﻊ ﻋﻠﻮﻩ ﺍﳌﻄﻠﻖ ﻭﻓﻮﻗﻴﺘﻪ ‪،‬‬
‫ﻓﻌﻠﻤﻪ ﳏﻴﻂ ﺑﺎﻟﻈﻮﺍﻫﺮ ﻭﺍﻟﺒﻮﺍﻃﻦ ‪ ،‬ﻭﺍﻟﻌﺎﱂ ﺍﻟﻌﻠﻮﻱ ﻭﺍﻟﺴﻔﻠﻲ ‪ ،‬ﻭﻫﻮ ﻣﻊ ﺍﻟﻌﺒﺎﺩ ﺑﻌﻠﻤﻪ ‪ ،‬ﻳﻌﻠﻢ‬
‫ﲨﻴﻊ ﺃﺣﻮﺍﳍﻢ ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺮﻳﺐ ﺍ‪‬ﻴﺐ ‪.‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻭﺃﻧﻪ ﺍﻟﻐﲏ ﺑﺬﺍﺗﻪ ﻋﻦ ﲨﻴﻊ ﳐﻠﻮﻗﺎﺗﻪ ‪ ،‬ﻭﺍﻟﻜﻞ !ﻟﻴﻪ ﻣﻔﺘﻘﺮﻭﻥ ﰲ ﺇﳚﺎﺩﻫﻢ ﻭﺇﳚﺎﺩ ﻣﺎ‬
‫ﳛﺘﺎﺟﻮﻥ ﺇﻟﻴﻪ ﰲ ﲨﻴﻊ ﺍﻷﻭﻗﺎﺕ ‪ ،‬ﻭﻻ ﻏﲎ ﻷﺣﺪ ﻋﻨﻪ ﻃﺮﻓﺔ ﻋﲔ ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﺅﻭﻑ ﺍﻟﺮﺣﻴﻢ ‪،‬‬
‫ﺍﻟﺬﻱ ﻣﺎ ﺑﺎﻟﻌﺒﺎﺩ ﻣﻦ ﻧﻌﻤﺔ ﺩﻳﻨﻴﺔ ﻭﻻ ﺩﻧﻴﻮﻳﺔ ﻭﻻ ﺩﻓﻊ ﻧﻘﻤﺔ ﺇﻻ ﻣﻦ ﺍﷲ ‪ ،‬ﻓﻬﻮ ﺍﳉﺎﻟﺐ ﻟﻠﻨﻌﻢ ‪،‬‬
‫ﺍﻟﺪﺍﻓﻊ ﻟﻠﻨﻘﻢ ‪.‬‬
‫ﻭﻣﻦ ﺭﲪﺘﻪ ﺃﻧﻪ ﻳﱰﻝ ﻛﻞ ﻟﻴﻠﺔ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻳﺴﺘﻌﺮﺽ ﺣﺎﺟﺎﺕ ﺍﻟﻌﺒﺎﺩ ﺣﲔ ﻳﺒﻘﻰ‬
‫ﺛﻠﺚ ﺍﻟﻠﻴﻞ ﺍﻵﺧﺮ ‪ .‬ﻓﻴﻘﻮﻝ ‪ " :‬ﻻ ﺃﺳﺄﻝ ﻋﻦ ﻋﺒﺎﺩﻱ ﻏﲑﻱ ‪ ،‬ﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳﺪﻋﻮﱐ ﻓﺄﺳﺘﺠﻴﺐ‬
‫ﻟﻪ ‪ ،‬ﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳﺴﺄﻟﲏ ﻓﺄﻋﻄﻴﻪ ‪ ،‬ﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳﺴﺘﻐﻔﺮﱐ ﻓﺄﻏﻔﺮ ﻟﻪ ﺣﱴ ﻳﻄﻠﻊ ﺍﻟﻔﺠﺮ " ‪،‬‬
‫ﻓﻬﻮ ﻳﱰﻝ ﻛﻤﺎ ﻳﺸﺎﺀ ﻭﻳﻔﻌﻞ ﻣﺎ ﻳﺮﻳﺪ ‪.‬‬
‫} ‪] (1) { ÇÊÊÈ çŽ•ÅÁt7ø9$# ßìŠÏJ¡¡9$# uqèdur ( Öäï†x« ¾ÏmÎ=÷WÏJx. }§øŠs9‬ﺍﻟﺸﻮﺭﻯ ‪[11 :‬‬
‫ﻭﻳﻌﺘﻘﺪﻭﻥ ﺃﻧﻪ ﺍﳊﻜﻴﻢ ‪ ،‬ﺍﻟﺬﻱ ﻟﻪ ﺍﳊﻜﻤﺔ ﺍﻟﺘﺎﻣﺔ ﰲ ﺷﺮﻋﻪ ﻭﻗﺪﺭﻩ ‪ ،‬ﻓﻤﺎ ﺧﻠﻖ ﺷﻴﺌﺎ ﻋﺒﺜﺎ ‪،‬‬
‫ﻭﻻ ﺷﺮﻉ ﺍﻟﺸﺮﺍﺋﻊ ﺇﻻ ﻟﻠﻤﺼﺎﱀ ﻭﺍﳊﻜﻢ ‪.‬‬
‫ﻭﺃﻧﻪ ﺍﻟﺘﻮﺍﺏ ﺍﻟﻌﻔﻮ ﺍﻟﻐﻔﻮﺭ ‪ ،‬ﻳﻘﺒﻞ ﺍﻟﺘﻮﺑﺔ ﻋﻦ ﻋﺒﺎﺩﻩ ‪ ،‬ﻭﻳﻌﻔﻮ ﻋﻦ ﺍﻟﺴﻴﺌﺎﺕ ‪ ،‬ﻭﻳﻐﻔﺮ‬
‫ﺍﻟﺬﻧﻮﺏ ﺍﻟﻌﻈﻴﻤﺔ ﻟﻠﺘﺎﺋﺒﲔ ﻭﺍﳌﺴﺘﻐﻔﺮﻳﻦ ﻭﺍﳌﻨﻴﺒﲔ ‪.‬‬
‫ﻭﻫﻮ ﺍﻟﺸﻜﻮﺭ ﺍﻟﺬﻱ ﻳﺸﻜﺮ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﻟﻌﻤﻞ ‪ ،‬ﻭﻳﺰﻳﺪ ﺍﻟﺸﺎﻛﺮﻳﻦ ﻣﻦ ﻓﻀﻠﻪ ‪.‬‬
‫ﻭﻳﺼﻔﻮﻧﻪ ﲟﺎ ﻭﺻﻒ ﺑﻪ ﻧﻔﺴﻪ ‪ ،‬ﻭﻭﺻﻔﻪ ﺑﻪ ﺭﺳﻮﻟﻪ ‪ r‬ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺬﺍﺗﻴﺔ ‪ ،‬ﻛﺎﳊﻴﺎﺓ‬
‫ﺍﻟﻜﺎﻣﻠﺔ ‪ ،‬ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ ‪ ،‬ﻭﻛﻤﺎﻝ ﺍﻟﻘﺪﺭﺓ ‪ ،‬ﻭﺍﻟﻌﻈﻤﺔ ﻭﺍﻟﻜﱪﻳﺎﺀ ‪ ،‬ﻭﺍ‪‬ﺪ ﻭﺍﳉﻼﻝ‬
‫ﻭﺍﳉﻤﺎﻝ ‪ ،‬ﻭﺍﳊﻤﺪ ﺍﳌﻄﻠﻖ ‪ ،‬ﻭﻣﻦ ﺻﻔﺎﺕ ﺍﻷﻓﻌﺎﻝ ﺍﳌﺘﻌﻠﻘﺔ ﲟﺸﻴﺌﺘﻪ ﻭﻗﺪﺭﺗﻪ ‪ ،‬ﻛﺎﻟﺮﲪﺔ ‪،‬‬
‫ﻭﺍﻟﺮﺿﺎ ‪ ،‬ﻭﺍﻟﺴﺨﻂ ‪ ،‬ﻭﺍﻟﻜﻼﻡ ‪ ،‬ﻭﺃﻧﻪ ﻳﺘﻜﻠﻢ ﲟﺎ ﻳﺸﺎﺀ ﻛﻴﻒ ﻳﺸﺎﺀ ‪ ،‬ﻭﻛﻠﻤﺎﺗﻪ ﻻ ﺗﻨﻔﺪ ‪ ،‬ﻭﻻ‬
‫ﺗﺒﻴﺪ ‪.‬‬
‫ﻭﺇﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﺍﷲ ﻏﲑ ﳐﻠﻮﻕ ‪ ،‬ﻣﻨﻪ ﺑﺪﺃ ‪ ،‬ﻭﺇﻟﻴﻪ ﻳﻌﻮﺩ ‪.‬‬
‫ﻭﺃﻧﻪ ﱂ ﻳﺰﻝ ﻭﻻ ﻳﺰﺍﻝ ﻣﻮﺻﻮﻓﺎ ﺑﺄﻧﻪ ﻳﻔﻌﻞ ﻣﺎ ﻳﺮﻳﺪ ‪ ،‬ﻭﻳﺘﻜﻠﻢ ﲟﺎ ﺷﺎﺀ ‪ ،‬ﻭﳛﻜﻢ ﻋﻠﻰ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ ‪. 11 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻋﺒﺎﺩﻩ ﺑﺄﺣﻜﺎﻣﻪ ﺍﻟﻘﺪﺭﻳﺔ ﻭﺃﺣﻜﺎﻣﻪ ﺍﻟﺸﺮﻋﻴﺔ ‪ ،‬ﻭﺃﺣﻜﺎﻣﻪ ﺍﳉﺰﺍﺋﻴﺔ ‪ .‬ﻓﻬﻮ ﺍﳊﺎﻛﻢ ﺍﳌﺎﻟﻚ ‪ ،‬ﻭﻣﻦ‬
‫ﺳﻮﺍﻩ ﳑﻠﻮﻙ ﳏﻜﻮﻡ ﻋﻠﻴﻪ ‪ ،‬ﻓﻼ ﺧﺮﻭﺝ ﻟﻠﻌﺒﺎﺩ ﻋﻦ ﻣﻠﻜﻪ ﻭﻻ ﻋﻦ ﺣﻜﻤﻪ ‪.‬‬
‫ﻭﻳﺆﻣﻨﻮﻥ ﲟﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺗﻮﺍﺗﺮﺕ ﺑﻪ ﺍﻟﺴﻨﺔ ‪ :‬ﺃﻥ ﺍﳌﺆﻣﻨﲔ ﻳﺮﻭﻥ ﺭ‪‬ﻢ ﺗﻌﺎﱃ ﻋﻴﺎﻧﺎ‬
‫ﺟﻬﺮﺓ ‪ ،‬ﻭﺃﻥ ﻧﻌﻴﻢ ﺭﺅﻳﺘﻪ ﻭﺍﻟﻔﻮﺯ ﺑﺮﺿﻮﺍﻧﻪ ﺃﻛﱪ ﺍﻟﻨﻌﻴﻢ ﻭﺍﻟﻠﺬﺓ ‪.‬‬
‫ﻭﺃﻥ ﻣﻦ ﻣﺎﺕ ﻋﻠﻰ ﻏﲑ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻓﻬﻮ ﳐﻠﺪ ﰲ ﻧﺎﺭ ﺟﻬﻨﻢ ﺃﺑﺪﺍ ‪ ،‬ﻭﺃﻥ ﺃﺭﺑﺎﺏ‬
‫ﺍﻟﻜﺒﺎﺋﺮ ﺇﺫﺍ ﻣﺎﺗﻮﺍ ﻋﻠﻰ ﻏﲑ ﺗﻮﺑﺔ ﻭﻻ ﺣﺼﻞ ﳍﻢ ﻣﻜﻔﺮ ﻟﺬﻧﻮ‪‬ﻢ ﻭﻻ ﺷﻔﺎﻋﺔ ﻓﺈ‪‬ﻢ ﻭﺇﻥ ﺩﺧﻠﻮﺍ‬
‫ﺍﻟﻨﺎﺭ ﻻ ﳜﻠﺪﻭﻥ ﻓﻴﻬﺎ ‪ ،‬ﻭﻻ ﻳﺒﻘﻰ ﰲ ﺍﻟﻨﺎﺭ ﺃﺣﺪ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﺣﺒﺔ ﺧﺮﺩﻝ ﻣﻦ ﺇﳝﺎﻥ ﺇﻻ ﺧﺮﺝ‬
‫ﻣﻨﻬﺎ ‪.‬‬
‫ﻭﺃﻥ ﺍﻹﳝﺎﻥ ﻳﺸﻤﻞ ﻋﻘﺎﺋﺪ ﺍﻟﻘﻠﻮﺏ ﻭﺃﻋﻤﺎﳍﺎ ‪ ،‬ﻭﺃﻋﻤﺎﻝ ﺍﳉﻮﺍﺭﺡ ﻭﺃﻗﻮﺍﻝ ﺍﻟﻠﺴﺎﻥ ‪ ،‬ﻓﻤﻦ‬
‫ﻗﺎﻡ ‪‬ﺎ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻷﻛﻤﻞ ﻓﻬﻮ ﺍﳌﺆﻣﻦ ﺣﻘﺎ ‪ ،‬ﺍﻟﺬﻱ ﺍﺳﺘﺤﻖ ﺍﻟﺜﻮﺍﺏ ﻭﺳﻠﻢ ﻣﻦ ﺍﻟﻌﻘﺎﺏ ‪،‬‬
‫ﻭﻣﻦ ﺍﻧﺘﻘﺺ ﻣﻨﻬﺎ ﺷﻴﺌﺎ ﻧﻘﺺ ﻣﻦ ﺇﳝﺎﻟﻪ ﺑﻘﺪﺭ ﺫﻟﻚ ‪ .‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺍﻹﳝﺎﻥ ﻳﺰﻳﺪ ﺑﺎﻟﻄﺎﻋﺔ ﻭﻓﻌﻞ‬
‫ﺍﳋﲑ ‪ ،‬ﻭﻳﻨﻘﺺ ﺑﺎﳌﻌﺼﻴﺔ ﻭﺍﻟﺸﺮ ‪.‬‬
‫ﻭﻣﻦ ﺃﺻﻮﳍﻢ ﺍﻟﺴﻌﻲ ﻭﺍﳉﺪ ﻓﻴﻤﺎ ﻳﻨﻔﻊ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻣﻊ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﷲ ‪ .‬ﻓﻬﻢ‬
‫ﺣﺮﻳﺼﻮﻥ ﻋﻠﻰ ﻣﺎ ﻳﻨﻔﻌﻬﻢ ﻭﻳﺴﺘﻌﻴﻨﻮﻥ ﺑﺎﷲ ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﳛﻘﻘﻮﻥ ﺍﻹﺧﻼﺹ ﷲ ﰲ ﲨﻴﻊ ﺣﺮﻛﺎ‪‬ﻢ ‪ ،‬ﻭﻳﺘﺒﻌﻮﻥ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﺍﻹﺧﻼﺹ‬
‫ﻟﻠﻤﻌﺒﻮﺩ ‪ ،‬ﻭﺍﳌﺘﺎﺑﻌﺔ ﻟﻠﺮﺳﻮﻝ ‪ ،‬ﻭﺍﻟﻨﺼﻴﺤﺔ ﻟﻠﻤﺆﻣﻨﲔ ﻭﺍﺗﺒﺎﻉ ﻃﺮﻳﻘﻬﻢ ‪.‬‬
‫ﻭﻳﺸﻬﺪﻭﻥ ﺃﻥ ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ﺃﺭﺳﻠﻪ ﺍﷲ ﺑﺎﳍﺪﻯ ﻭﺩﻳﻦ ﺍﳊﻖ ﻟﻴﻈﻬﺮﻩ ﻋﻠﻰ ﺍﻟﺪﻳﻦ‬
‫ﻛﻠﻪ ‪ ،‬ﻭﺃﻧﻪ ﺃﻭﱃ ﺑﺎﳌﺆﻣﻨﲔ ﻣﻦ ﺃﻧﻔﺴﻬﻢ ‪ ،‬ﻭﻫﻮ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ ‪ ،‬ﺃﺭﺳﻞ ﺇﱃ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﺑﺸﲑﺍ‬
‫ﻭﻧﺬﻳﺮﺍ ‪ ،‬ﺇﱃ ﺍﷲ ﺑﺈﺫﻧﻪ ﻭﺳﺮﺍﺟﺎ ﻣﻨﲑﺍ ‪ ،‬ﺃﺭﺳﻠﻪ ﺑﺼﻼﺡ ﺍﻟﺪﻳﻦ ﻭﺻﻼﺡ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﻟﻴﻘﻮﻡ ﺍﳋﻠﻖ‬
‫ﺑﻌﺒﺎﺩﺓ ﺍﷲ ﻭﻳﺴﺘﻌﻴﻨﻮﺍ ﺑﺮﺯﻗﻪ ﻋﻠﻰ ﺫﻟﻚ ‪.‬‬
‫ﻭﻳﻌﻤﻠﻮﻥ ﺃﻧﻪ ﺃﻋﻠﻢ ﺍﳋﻠﻖ ﻭﺃﺻﺪﻗﻬﻢ ﻭﺃﻧﺼﺤﻬﻢ ‪ ،‬ﻭﺃﻋﻈﻤﻬﻢ ﺑﻴﺎﻧﺎ ‪ ،‬ﻓﻴﻌﻈﻤﻮﻧﻪ ﻭﳛﺒﻮﻧﻪ ‪،‬‬
‫ﻭﻳﻘﺪﻣﻮﻥ ﳏﺒﺘﻪ ﻋﻠﻰ ﳏﺒﺔ ﺍﳋﻠﻖ ﻛﻠﻬﻢ ‪ ،‬ﻭﻳﺘﺒﻌﻮﻧﻪ ﰲ ﺃﺻﻮﻝ ﺩﻳﻨﻬﻢ ﻭﻓﺮﻭﻋﻪ ‪.‬‬
‫ﻭﻳﻘﺪﻣﻮﻥ ﻗﻮﻟﻪ ﻭﻫﺪﻳﻪ ﻋﻠﻰ ﻗﻮﻝ ﻛﻞ ﺃﺣﺪ ﻭﻫﺪﻳﻪ ‪.‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻭﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺍﷲ ﲨﻊ ﻟﻪ ﻣﻦ ﺍﻟﻔﻀﺎﺋﻞ ﻭﺍﳋﺼﺎﺋﺺ ﻭﺍﻟﻜﻤﺎﻻﺕ ﻣﺎ ﱂ ﳚﻤﻌﻪ ﻷﺣﺪ ‪،‬‬

‫ﻓﻬﻮ ﺃﻋﻠﻰ ﺍﳋﻠﻖ ﻣﻘﺎﻣﺎ ﻭﺃﻋﻈﻤﻬﻢ ﺟﺎﻫﺎ ‪.‬‬
‫ﻭﺃﻛﻤﻠﻬﻢ ﰲ ﻛﻞ ﻓﻀﻴﻠﺔ ‪ ،‬ﱂ ﻳﺒﻖ ﺧﲑ ﺇﻻ ﺩﻝ ﺃﻣﺘﻪ ﻋﻠﻴﻪ ‪ ،‬ﻭﻻ ﺷﺮ ﺇﻻ ﺣﺬﺭﻫﻢ ﻣﻨﻪ ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻳﺆﻣﻨﻮﻥ ﺑﻜﻞ‪ -‬ﻛﺘﺎﺏ ﺃﻧﺰﻟﻪ ﺍﷲ ‪ ،‬ﻭﻛﻞ ﺭﺳﻮﻝ ﺃﺭﺳﻠﻪ ﺍﷲ ‪ ،‬ﻻ ﻳﻔﺮﻗﻮﻥ ﺑﲔ‬
‫ﺃﺣﺪ ﻣﻦ ﺭﺳﻠﻪ ‪.‬‬
‫ﻭﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﻘﺪﺭ ﻛﻠﻪ ‪ ،‬ﻭﺃﻥ ﲨﻴﻊ ﺃﻋﻤﺎﻝ ﺍﻟﻌﺒﺎﺩ‪ -‬ﺧﲑﻫﺎ ﻭﺷﺮﻫﺎ‪ -‬ﻗﺪ ﺃﺣﺎﻁ ‪‬ﺎ ﻋﻠﻢ‬
‫ﺍﷲ ‪ ،‬ﻭﺟﺮﻯ ‪‬ﺎ ﻗﻠﻤﻪ ‪ ،‬ﻭﻧﻔﺬﺕ ﻓﻴﻬﺎ ﻣﺸﻴﺌﺘﻪ ‪ ،‬ﻭﺗﻌﻠﻘﺖ ‪‬ﺎ ﺣﻜﻤﺘﻪ ‪ ،‬ﺣﻴﺚ ﺧﻠﻖ ﻟﻠﻌﺒﺎﺩ‬
‫ﻗﺪﺭﺓ ﻭﺇﺭﺍﺩﺓ ‪ ،‬ﺗﻘﻊ ‪‬ﺎ ﺃﻗﻮﺍﳍﻢ ﻭﺃﻓﻌﺎﳍﻢ ﲝﺴﺐ ﻣﺸﻴﺌﺘﻬﻢ ‪ ،‬ﱂ ﳚﱪﻫﻢ ﻋﻠﻰ ﺷﻲﺀ ﻣﻨﻬﺎ ﺑﻞ‬
‫ﳐﺘﺎﺭﻳﻦ ﳍﺎ ‪ ،‬ﻭﺧﺺ ﺍﳌﺆﻣﻨﲔ ﺑﺄﻥ ﺣﺒﺐ ﺇﻟﻴﻬﻢ ﺍﻹﳝﺎﻥ ﻭﺯﻳﻨﻪ ﰲ ﻗﻠﻮ‪‬ﻢ ‪ ،‬ﻭﻛﺮﻩ ﺇﻟﻴﻬﻢ ﺍﻟﻜﻔﺮ‬
‫ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻌﺼﻴﺎﻥ ﺑﻌﺪﻟﻪ ﻭﺣﻜﻤﺘﻪ ‪.‬‬
‫ﻭﻣﻦ ﺃﺻﻮﻝ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ‪ :‬ﺃ‪‬ﻢ ﻳﺪﻳﻨﻮﻥ ﺑﺎﻟﻨﺼﻴﺤﺔ ﷲ ‪ ،‬ﻭﻟﻜﺘﺎﺑﻪ ‪ ،‬ﻭﻟﺮﺳﻮﻟﻪ ‪ ،‬ﻭﻷﺋﻤﺔ‬
‫ﺍﳌﺴﻠﻤﲔ ﻭﻋﺎﻣﺘﻬﻢ ‪ ،‬ﻭﻳﺄﻣﺮﻭﻥ ﺑﺎﳌﻌﺮﻭﻑ ‪ ،‬ﻭﻳﻨﻬﻮﻥ ﻋﻦ ﺍﳌﻨﻜﺮ ﻋﻠﻰ ﻣﺎ ﺗﻮﺟﺒﻪ ﺍﻟﺸﺮﻳﻌﺔ ‪،‬‬
‫ﻭﻳﺄﻣﺮﻭﻥ ﺑﱪ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ‪ ،‬ﻭﺍﻹﺣﺴﺎﻥ ﺇﱃ ﺍﳉﲑﺍﻥ ﻭﺍﳌﻤﺎﻟﻴﻚ ﻭﺍﳌﻌﺎﻣﻠﲔ ‪ ،‬ﻭﻣﻦ‬
‫ﻟﻪ ﺣﻖ ‪ ،‬ﻭﺑﺎﻹﺣﺴﺎﻥ ﺇﱃ ﺍﳋﻠﻖ ﺃﲨﻌﲔ ‪.‬‬
‫ﻭﻳﺪﻋﻮﻥ ﺇﱃ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻭﳏﺎﺳﻨﻬﺎ ‪ ،‬ﻭﻳﻨﻬﻮﻥ ﻋﻦ ﻣﺴﺎﻭﺉ ﺍﻷﺧﻼﻕ ﻭﺃﺭﺫﳍﺎ ‪.‬‬
‫ﻭﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺃﻛﻤﻞ ﺍﳌﺆﻣﻨﲔ ﺇﳝﺎﻧﺎ ﻭﻳﻘﻴﻨﺎ ﺃﺣﺴﻨﻬﻢ ﺃﻋﻤﺎﻻ ﻭﺃﺧﻼﻗﺎ ‪ ،‬ﻭﺃﺻﺪﻗﻬﻢ ﺃﻗﻮﺍﻻ ‪،‬‬
‫ﻭﺃﻫﺪﺍﻫﻢ ﺇﱃ ﻛﻞ ﺧﲑ ﻭﻓﻀﻴﻠﺔ ‪ ،‬ﻭﺃﺑﻌﺪﻫﻢ ﻣﻦ ﻛﻞ ﺭﺫﻳﻠﺔ ‪.‬‬
‫ﻭﻳﺄﻣﺮﻭﻥ ﺑﺎﻟﻘﻴﺎﻡ ﺑﺸﺮﺍﺋﻊ ﺍﻟﺪﻳﻦ ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﻋﻦ ﻧﺒﻴﻬﻢ ﻓﻴﻬﺎ ﻭﰲ ﺻﻔﺎ‪‬ﺎ ﻭﻣﻜﻤﻼ‪‬ﺎ ‪،‬‬
‫ﻭﺍﻟﺘﺤﺬﻳﺮ ﻋﻦ ﻣﻔﺴﺪﺍ‪‬ﺎ ﻭﻣﻨﻘﺼﺎ‪‬ﺎ ‪.‬‬
‫ﻭﻳﺮﻭﻥ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻣﺎﺿﻴﺎ ﻣﻊ ﺍﻟﱪ ﻭﺍﻟﻔﺎﺟﺮ ‪ ،‬ﻭﺃﻧﻪ ﺫﺭﻭﺓ ﺳﻨﺎﻡ ﺍﻟﺪﻳﻦ ‪ .‬ﺟﻬﺎﺩ‬
‫ﺍﻟﻌﻠﻢ ﻭﺍﳊﺠﺔ ‪ .‬ﻭﺟﻬﺎﺩ ﺍﻟﺴﻼﺡ ‪ .‬ﻭﺃﻧﻪ ﻓﺮﺽ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﺃﻥ ﻳﺪﺍﻓﻊ ﻋﻦ ﺍﻟﺪﻳﻦ ﺑﻜﻞ‬
‫ﳑﻜﻦ ﻭﻣﺴﺘﻄﺎﻉ ‪.‬‬
‫ﻭﻣﻦ ﺃﺻﻮﳍﻢ ﺍﳊﺚ ﻋﻠﻰ ﲨﻊ ﻛﻠﻤﺔ ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﻭﺍﻟﺴﻌﻲ ﰲ ﺗﻘﺮﻳﺐ ﻗﻠﻮ‪‬ﻢ ﻭﺗﺄﻟﻴﻔﻬﺎ ‪،‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﺘﻔﺮﻕ ﻭﺍﻟﺘﻌﺎﺩﻱ ﻭﺍﻟﺘﺒﺎﻏﺾ ﻭﺍﻟﻌﻤﻞ ﺑﻜﻞ ﻭﺳﻴﻠﺔ ﺗﻮﺻﻞ ﺇﱃ ﻫﺬﺍ ‪.‬‬
‫ﻭﻣﻦ ﺃﺻﻮﳍﻢ ﺍﻟﻨﻬﻲ ﻋﻦ ﺃﺫﻳﺔ ﺍﳋﻠﻖ ﰲ ﺩﻣﺎﺋﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﻭﺃﻋﺮﺍﺿﻬﻢ ﻭﲨﻴﻊ ﺣﻘﻮﻗﻬﻢ ‪،‬‬
‫ﻭﺍﻷﻣﺮ ﺑﺎﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ﰲ ﲨﻴﻊ ﺍﳌﻌﺎﻣﻼﺕ ‪ ،‬ﻭﺍﻟﻨﺪﺏ ﺇﱃ ﺍﻹﺣﺴﺎﻥ ﻭﺍﻟﻔﻀﻞ ﻓﻴﻬﺎ ‪.‬‬
‫ﻭﻳﺆﻣﻨﻮﻥ ﺑﺄﻥ ﺃﻓﻀﻞ ﺍﻷﻣﻢ ﺃﻣﺔ ﳏﻤﺪ ‪ r‬ﻭﺃﻓﻀﻠﻬﻢ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺧﺼﻮﺻﺎ‬
‫ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻭﻥ ﻭﺍﻟﻌﺸﺮﺓ ﺍﳌﺸﻬﻮﺩ ﳍﻢ ﺑﺎﳉﻨﺔ ﻭﺃﻫﻞ ﺑﺪﺭ ‪ ،‬ﻭﺑﻴﻌﺔ ﺍﻟﺮﺿﻮﺍﻥ ﻭﺍﻟﺴﺎﺑﻘﻮﻥ‬
‫ﺍﻷﻭﻟﻮﻥ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ‪ .‬ﻓﻴﺤﺒﻮﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻳﺪﻳﻨﻮﻥ ﷲ ﺑﺬﻟﻚ ‪.‬‬
‫ﻭﻳﻨﺸﺮﻭﻥ ﳏﺎﺳﻨﻬﻢ ﻭﻳﺴﻜﺘﻮﻥ ﻋﻤﺎ ﻗﻴﻞ ﻋﻦ ﻣﺴﺎﻭﺋﻬﻢ ‪.‬‬
‫ﻭﻳﺪﻳﻨﻮﻥ ﷲ ﺑﺎﺣﺘﺮﺍﻡ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳍﺪﺍﺓ ﻭﺃﺋﻤﺔ ﺍﻟﻌﺪﻝ ‪ ،‬ﻭﻣﻦ ﳍﻢ ﺍﳌﻘﺎﻣﺎﺕ ﺍﻟﻌﺎﻟﻴﺔ ﰲ ﺍﻟﺪﻳﻦ‬
‫ﻭﺍﻟﻔﻀﻞ ﺍﳌﺘﻨﻮﻉ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﻭﻳﺴﺄﻟﻮﻥ ﺍﷲ ﺃﻥ ﻳﻌﻴﺬﻫﻢ ﻣﻦ ﺍﻟﺸﻚ ﻭﺍﻟﺸﺮﻙ ﻭﺍﻟﺸﻘﺎﻕ‬
‫ﻭﺍﻟﻨﻔﺎﻕ ﻭﺳﻮﺀ ﺍﻷﺧﻼﻕ ‪ ،‬ﻭﺃﻥ ﻳﺜﺒﺘﻬﻢ ﻋﻠﻰ ﺩﻳﻦ ﻧﺒﻴﻬﻢ ﺇﱃ ﺍﳌﻤﺎﺕ ‪.‬‬
‫ﻫﺬﻩ ﺍﻷﺻﻮﻝ ﺍﻟﻜﻠﻴﺔ ‪‬ﺎ ﻳﺆﻣﻨﻮﻥ ﻭﳍﺎ ﻳﻌﺘﻘﺪﻭﻥ ‪ ،‬ﻭﺇﻟﻴﻬﺎ ﻳﺪﻋﻮﻥ ‪.‬‬

‫‪6‬‬
 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬
ِ‫ﻭﻥ‬‫ﺪ‬‫ﺒ‬‫ﻌ‬‫ ﺇِﻟﱠﺎ ﻟِﻴ‬‫ﺲ‬‫ﺍﻟﹾﺈِﻧ‬‫ ﻭ‬‫ ﺍﻟﹾﺠِﻦ‬‫ﻠﹶﻘﹾﺖ‬‫ﺎ ﺧ‬‫ﻣ‬‫ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭ‬
: ‫( ]ﺍﻟﺬﺍﺭﻳﺎﺕ‬1) { ÇÎÏÈ Èbr߉ç7÷èu‹Ï9 žwÎ) }§RM}$#ur £`Ågø:$# àMø)n=yz $tBur } : ‫ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬

|Nqäó»©Ü9$# (#qç7Ï^tGô_$#ur ©!$# (#r߉ç6ôã$# Âcr& »wqß™§‘ 7p¨Bé& Èe@à2 ’Îû $uZ÷Wyèt/ ô‰s)s9ur } : ‫[ ﻭﻗﻮﻟﻪ‬56

. [ 36 : ‫( ]ﺍﻟﻨﺤﻞ‬2) { (

x8y‰YÏã £`tóè=ö7tƒ $¨BÎ) 4 $·Z»|¡ômÎ) Èûøït$Î!ºuqø9$$Î/ur çn$-ƒÎ) HwÎ) (#ÿr߉ç7÷ès? žwr& y7•/u‘ 4Ó|Ós%ur * } : ‫ﻭﻗﻮﻟﻪ‬
ÇËÌÈ $VJƒÌ•Ÿ2 Zwöqs% $yJßg©9 @è%ur $yJèdö•pk÷]s? Ÿwur 7e$é& !$yJçl°; @à)s? Ÿxsù $yJèdŸxÏ. ÷rr& !$yJèd߉tnr& uŽy9Å6ø9$#

(3 )
{ ÇËÍÈ #ZŽ•Éó|¹ ’ÎT$u‹-/u‘ $yJx. $yJßg÷Hxqö‘$# Éb>§‘ @è%ur ÏpyJôm§•9$# z`ÏB ÉeA—%!$# yy$uZy_ $yJßgs9 ôÙÏÿ÷z$#ur

. [ 24-23 : ‫]ﺍﻹﺳﺮﺍﺀ‬
. [ 36 : ‫( ]ﺍﻟﻨﺴﺎﺀ‬4) { ( $\«ø‹x© ¾ÏmÎ/ (#qä.ÎŽô³è@ Ÿwur ©!$# (#r߉ç6ôã$#ur * } : ‫ﻭﻗﻮﻟﻪ‬

Èûøït$Î!ºuqø9$$Î/ur ( $\«ø‹x© ¾ÏmÎ/ (#qä.ÎŽô³è@ žwr& ( öNà6øŠn=tæ öNà6š/u‘ tP§•ym $tB ã@ø?r& (#öqs9$yès? ö@è% * } : ‫ﻭﻗﻮﻟﻪ‬
$tB |·Ïmºuqxÿø9$# (#qç/t•ø)s? Ÿwur ( öNèd$-ƒÎ)ur öNà6è%ã—ö•tR ß`ós¯R ( 9,»n=øBÎ) ïÆÏiB Nà2y‰»s9÷rr& (#þqè=çFø)s? Ÿwur ( $YZ»|¡ômÎ)

÷/ä3ª=yès9 ¾ÏmÎ/ Nä38¢¹ur ö/ä3Ï9ºsŒ 4 Èd,ysø9$$Î/ žwÎ) ª!$# tP§•ym ÓÉL©9$# š[øÿ¨Z9$# (#qè=çGø)s? Ÿwur ( šÆsÜt/ $tBur $yg÷YÏB t•ygsß

Ÿ@ø‹x6ø9$# (#qèù÷rr&ur ( ¼çn£‰ä©r& x÷è=ö7tƒ 4Ó®Lym ß`|¡ômr& }‘Ïd ÓÉL©9$$Î/ žwÎ) ÉOŠÏKuŠø9$# tA$tB (#qç/t•ø)s? Ÿwur ÇÊÎÊÈ tbqè=É)÷ès?

«!$# ωôgyèÎ/ur ( 4’n1ö•è% #sŒ tb%Ÿ2 öqs9ur (#qä9ωôã$$sù óOçFù=è% #sŒÎ)ur ( $ygyèó™ãr žwÎ) $²¡øÿtR ß#Ïk=s3çR Ÿw ( ÅÝó¡É)ø9$$Î/ tb#u”•ÏJø9$#ur

Ÿwur ( çnqãèÎ7¨?$$sù $VJŠÉ)tGó¡ãB ‘ÏÛºuŽÅÀ #x‹»yd ¨br&ur ÇÊÎËÈ šcrã•©.x‹s? ÷/ä3ª=yès9 ¾ÏmÎ/ Nä38¢¹ur öNà6Ï9ºsŒ 4 (#qèù÷rr&

. 56 : ‫( ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ ﺁﻳﺔ‬1)

. 36 : ‫( ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺁﻳﺔ‬2)
. 24 ، 23 : ‫( ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺍﻵﻳﺘﺎﻥ‬3)
. 36 : ‫( ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ‬4)

7
 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫) ‪(1‬‬
‫‪{ ÇÊÎÌÈ‬‬ ‫?‪tbqà)-Gs? öNà6¯=yès9 ¾ÏmÎ/ Nä38¢¹ur öNä3Ï9ºsŒ 4 ¾Ï&Î#‹Î7y™ `tã öNä3Î/ s-§•xÿtGsù Ÿ@ç6•¡9$# (#qãèÎ7-Fs‬‬

‫]ﺍﻷﻧﻌﺎﻡ ‪. [ 153-151 :‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ " :‬ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻨﻈﺮ ﺇﱃ ﻭﺻﻴﺔ ﳏﻤﺪ ‪ r‬ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﺧﺎﲤﻪ ﻓﻠﻴﻘﺮﺃ ﻗﻮﻟﻪ‬
‫) ‪(2‬‬
‫({‬ ‫* ‪$\«ø‹x© ¾ÏmÎ/ (#qä.ÎŽô³è@ žwr& ( öNà6øŠn=tæ öNà6š/u‘ tP§•ym $tB ã@ø?r& (#öqs9$yès? ö@è%‬‬ ‫ﺗﻌﺎﱃ ‪} :‬‬

‫]ﺍﻷﻧﻌﺎﻡ ‪ [151 :‬ﺇﱃ ﻗﻮﻟﻪ ‪ (3) { $VJŠÉ)tGó¡ãB ‘ÏÛºuŽÅÀ #x‹»yd ¨br&ur } :‬ﺍﻵﻳﺔ " ‪.‬‬

‫} ﻭﻋﻦ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ‪ t‬ﻗﺎﻝ ‪ :‬ﻛﻨﺖ ﺭﺩﻳﻒ ﺍﻟﻨﱯ ‪ r‬ﻋﻠﻰ ﲪﺎﺭ ‪ ،‬ﻓﻘﺎﻝ ﱄ ‪ " :‬ﻳﺎ‬
‫ﻣﻌﺎﺫ ‪ ،‬ﺃﺗﺪﺭﻱ ﻣﺎ ﺣﻖ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﻭﻣﺎ ﺣﻖ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﺍﷲ " ؟ ﻗﻠﺖ ‪ :‬ﺍﷲ ﻭﺭﺳﻮﻟﻪ‬
‫ﺃﻋﻠﻢ ؟ ﻗﺎﻝ ‪ " :‬ﺣﻖ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﺃﻥ ﻳﻌﺒﺪﻭﻩ ﻭﻻ ﻳﺸﺮﻛﻮﺍ ﺑﻪ ﺷﻴﻨﺎ ‪ ،‬ﻭﺣﻖ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﺍﷲ‬
‫ﺃﻥ ﻻ ﻳﻌﺬﺏ ﻣﻦ ﻻ ﻳﺸﺮﻙ ﺑﻪ ﺷﻴﺌﺎ " ﻗﻠﺖ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﺃﻓﻼ ﺃﺑﺸﺮ ﺍﻟﻨﺎﺱ ؟ ﻗﺎﻝ ‪ " :‬ﻻ‬
‫ﺗﺒﺸﺮﻫﻢ ﻓﻴﺘﻜﻠﻮﺍ { )‪ . (4‬ﺃﺧﺮﺟﺎﻩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ‪.‬‬
‫* ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬
‫ﺍﻷﻭﱃ ‪ :‬ﺍﳊﻜﻤﺔ ﰲ ﺧﻠﻖ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺃﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻫﻲ ﺍﻟﺘﻮﺣﻴﺪ ‪ :‬ﻷﻥ ﺍﳋﺼﻮﻣﺔ ﻓﻴﻪ ‪.‬‬
‫‪!$tB tbr߉Î7»tã óOçFRr& Iwur‬‬ ‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺃﻥ ﻣﻦ ﱂ ﻳﺄﺕ ﺑﻪ ﱂ ﻳﻌﺒﺪ ﺍﷲ ‪ ،‬ﻓﻔﻴﻪ ﻣﻌﲎ ﻗﻮﻟﻪ ‪} :‬‬

‫&‪] (5) { ÇÌÈ ß‰ç7ôãr‬ﺍﻟﻜﺎﻓﺮﻭﻥ ‪. [ 3 :‬‬

‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺍﳊﻜﻤﺔ ﰲ ﺇﺭﺳﺎﻝ ﺍﻟﺮﺳﻞ ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺍﻵﻳﺎﺕ ‪. 153-151 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ ‪. 151 :‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ ‪. 153 :‬‬
‫)‪ (4‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻻﺳﺘﺌﺬﺍﻥ )‪ ، (5912‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (30‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ )‪ ، (2643‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻬﺎﺩ )‪( 2559‬‬
‫‪ ،‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ )‪ ، (4296‬ﺃﲪﺪ )‪. (238/5‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻟﻜﺎﻓﺮﻭﻥ ﺁﻳﺔ ‪. 3 :‬‬

‫‪8‬‬
 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺃﻥ ﺍﻟﺮﺳﺎﻟﺔ ﻋﻤﺖ ﻛﻞ ﺃﻣﺔ ‪.‬‬

‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺃﻥ ﺩﻳﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﺣﺪ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﺍﳌﺴﺄﻟﺔ ﺍﻟﻜﺒﲑﺓ ‪ :‬ﺃﻥ ﻋﺒﺎﺩﺓ ﺍﷲ ﻻ ﲢﺼﻞ ﺇﻻ ﺑﺎﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ‪ ،‬ﻓﻔﻴﻪ ﻣﻌﲎ‬
‫) ‪(1‬‬
‫‪{ 4’s+øOâqø9$# Íouró•ãèø9$$Î/ y7|¡ôJtGó™$# ωs)sù «!$$Î/ -ÆÏB÷sãƒur‬‬ ‫} ‪ÏNqäó»©Ü9$$Î/ ö•àÿõ3tƒ `yJsù‬‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫ﺍﻵﻳﺔ ]ﺍﻟﺒﻘﺮﺓ ‪. [ 256 :‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﺃﻥ ﺍﻟﻄﺎﻏﻮﺕ ﻋﺎﻡ ﰲ ﻛﻞ ﻣﺎ ﻋﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ‪ :‬ﻋﻈﻢ ﺷﺄﻥ ﺛﻼﺙ ﺍﻵﻳﺎﺕ ﺍﶈﻜﻤﺎﺕ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﻋﻨﺪ ﺍﻟﺴﻠﻒ ‪ ،‬ﻭﻓﻴﻬﺎ‬
‫ﻋﺸﺮ ﻣﺴﺎﺋﻞ ‪.‬‬
‫ﺃﻭﻻﻫﺎ ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺸﺮﻙ ‪.‬‬
‫ﺍﻟﻌﺎﺷﺮﺓ ‪ :‬ﺍﻵﻳﺎﺕ ﺍﶈﻜﻤﺎﺕ ﰲ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ‪.‬‬
‫ﻭﻓﻴﻬﺎ ﲦﺎﱐ ﻋﺸﺮﺓ ﻣﺴﺄﻟﺔ ﺑﺪﺃﻫﺎ ﺍﷲ ﺑﻘﻮﻟﻪ ‪:‬‬
‫} ‪] (2) { ÇËËÈ Zwrä‹øƒ¤C $YBqãBõ‹tB y‰ãèø)tGsù t•yz#uä $·g»s9Î) «!$# yìtB ö@yèøgrB žw‬ﺍﻹﺳﺮﺍﺀ ‪. [ 22 :‬‬
‫ﻭﺧﺘﻤﻬﺎ ﺑﻘﻮﻟﻪ ‪:‬‬
‫} ‪] (3) { ÇÌÒÈ #·‘qãmô‰¨B $YBqè=tB tL©èygy_ ’Îû 4’s+ù=çFsù t•yz#uä $·g»s9Î) «!$# yìtB ö@yèøgrB Ÿwur‬ﺍﻹﺳﺮﺍﺀ ‪:‬‬
‫‪. [ 39‬‬
‫‪z`ÏB y7•/u‘ y7ø‹s9Î) #Óyr÷rr& !$£JÏB y7Ï9ºsŒ‬‬ ‫ﻭﻧﺒﻬﻨﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﻋﻈﻢ ﺷﺄﻥ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺑﻘﻮﻟﻪ ‪} :‬‬

‫‪] (4) { 3 ÏpyJõ3Ïtø:$#‬ﺍﻹﺳﺮﺍﺀ ‪. [ 39 :‬‬

‫ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ‪ :‬ﺁﻳﺔ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻟﱵ ﺗﺴﻤﻰ ﺁﻳﺔ ﺍﳊﻘﻮﻕ ﺍﻟﻌﺸﺮﺓ ‪ ،‬ﺑﺪﺃﻫﺎ ﺍﷲ‪ -‬ﺗﻌﺎﱃ‪-‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. 256 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ ‪. 22 :‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ ‪. 39 :‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ ‪. 39 :‬‬

‫‪9‬‬
 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺑﻘﻮﻟﻪ ‪:‬‬
‫} * ‪] (1) { ( $\«ø‹x© ¾ÏmÎ/ (#qä.ÎŽô³è@ Ÿwur ©!$# (#r߉ç6ôã$#ur‬ﺍﻟﻨﺴﺎﺀ ‪. [ 36 :‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ‪ :‬ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻭﺻﻴﺔ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻋﻨﺪ ﻣﻮﺗﻪ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ ‪ :‬ﻣﻌﺮﻓﺔ ﺣﻖ ﺍﷲ ﻋﻠﻴﻨﺎ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ ‪ :‬ﻣﻌﺮﻓﺔ ﺣﻖ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻴﻪ ﺇﺫﺍ ﺃﺩﻭﺍ ﺣﻘﻪ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ﻋﺸﺮﺓ ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻻ ﻳﻌﺮﻓﻬﺎ ﺃﻛﺜﺮ ﺍﻟﺼﺤﺎﺑﺔ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ ‪ :‬ﺟﻮﺍﺯ ﻛﺘﻤﺎﻥ ﺍﻟﻌﻠﻢ ﻟﻠﻤﺼﻠﺤﺔ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ ‪ :‬ﺍﺳﺘﺤﺒﺎﺏ ﺑﺸﺎﺭﺓ ﺍﳌﺴﻠﻢ ﲟﺎ ﻳﺴﺮﻩ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ﻋﺸﺮﺓ ‪ :‬ﺍﳋﻮﻑ ﻣﻦ ﺍﻻﺗﻜﺎﻝ ﻋﻠﻰ ﺳﻌﺔ ﺭﲪﺔ ﺍﷲ ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ﻋﺸﺮﺓ ‪ :‬ﻗﻮﻝ ﺍﳌﺴﺆﻭﻝ ﻋﻤﺎ ﻻ ﻳﻌﻠﻢ ‪ :‬ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ ‪.‬‬
‫ﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﺟﻮﺍﺯ ﲣﺼﻴﺺ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻌﻠﻢ ﺩﻭﻥ ﺑﻌﺾ ‪.‬‬
‫ﺍﳊﺎﺩﻳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﺗﻮﺍﺿﻌﻪ ‪ r‬ﻟﺮﻛﻮﺏ ﺍﳊﻤﺎﺭ ﻣﻊ ﺍﻹﺭﺩﺍﻑ ﻋﻠﻴﻪ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﺟﻮﺍﺯ ﺍﻹﺭﺩﺍﻑ ﻋﻠﻰ ﺍﻟﺪﺍﺑﺔ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﻓﻀﻴﻠﺔ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﻋﻈﻢ ﺷﺄﻥ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ ‪. 36 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﻫﺬﻩ ﺍﻟﺘﺮﲨﺔ ﺗﺪﻝ ﻋﻠﻰ ﻣﻘﺼﻮﺩ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺃﻭﻟﻪ ﺇﱃ ﺁﺧﺮﻩ ‪.‬‬
‫ﻭﳍﺬﺍ ﺍﺳﺘﻐﲏ ‪‬ﺎ ﻋﻦ ﺍﳋﻄﺒﺔ ‪ ،‬ﺃﻱ ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺗﻮﺣﻴﺪ ﺍﻹﳍﻴﺔ ﻭﺍﻟﻌﺒﺎﺩﺓ‬
‫ﺑﺬﻛﺮ ﺃﺣﻜﺎﻣﻪ ‪ ،‬ﻭﺣﺪﻭﺩﻩ ﻭﺷﺮﻭﻃﻪ ‪ ،‬ﻭﻓﻀﻠﻪ ﻭﺑﺮﺍﻫﻴﻨﻪ ‪ ،‬ﻭﺃﺻﻮﻟﻪ ﻭﺗﻔﺎﺻﻴﻠﻪ ‪ ،‬ﻭﺃﺳﺒﺎﺑﻪ‬
‫ﻭﲦﺮﺍﺗﻪ ﻭﻣﻘﺘﻀﻴﺎﺗﻪ ‪ ،‬ﻭﻣﺎ ﻳﺰﺩﺍﺩ ﺑﻪ ﻭﻳﻘﻮﻳﻪ ‪ ،‬ﺃﻭ ﻳﻀﻌﻔﻪ ﻭﻳﻮﻫﻴﻪ ‪ ،‬ﻭﻣﺎ ﺑﻪ ﻳﺘﻢ ﺃﻭ ﻳﻜﻤﻞ ‪.‬‬
‫ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳌﻄﻠﻖ ‪ :‬ﺍﻟﻌﻠﻢ ﻭﺍﻻﻋﺘﺮﺍﻑ ﺑﺘﻔﺮﺩ ﺍﻟﺮﺏ ﺑﺼﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ‪ ،‬ﻭﺍﻹﻗﺮﺍﺭ‬
‫ﺑﺘﻮﺣﺪﻩ ﺑﺼﻔﺎﺕ ﺍﻟﻌﻈﻤﺔ ﻭﺍﳉﻼﻝ ‪ ،‬ﻭﺇﻓﺮﺍﺩﻩ ﻭﺣﺪﻩ ﺑﺎﻟﻌﺒﺎﺩﺓ ‪.‬‬
‫ﻭﻫﻮ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ‪:‬‬
‫ﺃﺣﺪﻫﺎ ‪ :‬ﺗﻮﺣﻴﺪ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ‪:‬‬
‫ﻭﻫﻮ ﺍﻋﺘﻘﺎﺩ ﺍﻧﻔﺮﺍﺩ ﺍﻟﺮﺏ‪ -‬ﺟﻞ ﺟﻼﻟﻪ‪ -‬ﺑﺎﻟﻜﻤﺎﻝ ﺍﳌﻄﻠﻖ ﻣﻦ ﲨﻴﻊ ﺍﻟﻮﺟﻮﻩ ﺑﻨﻌﻮﺕ‬
‫ﺍﻟﻌﻈﻤﺔ ‪ ،‬ﻭﺍﳉﻼﻝ ﻭﺍﳉﻤﺎﻝ ﺍﻟﱵ ﻻ ﻳﺸﺎﺭﻛﻪ ﻓﻴﻬﺎ ﻣﺸﺎﺭﻙ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ‪ ،‬ﻭﺫﻟﻚ ﺑﺈﺛﺒﺎﺕ‬
‫ﻣﺎ ﺃﺛﺒﺘﻪ ﺍﷲ ﻟﻨﻔﺴﻪ ‪ ،‬ﺃﻭ ﺃﺛﺒﺘﻪ ﻟﻪ ﺭﺳﻮﻟﻪ ‪ r‬ﻣﻦ ﲨﻴﻊ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﻭﻣﻌﺎﻧﻴﻬﺎ ﻭﺃﺣﻜﺎﻣﻬﺎ‬
‫ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﻼﺋﻖ ﺑﻌﻈﻤﺘﻪ ﻭﺟﻼﻟﻪ ﻣﻦ ﻏﲑ ﻧﻔﻲ ﻟﺸﻲﺀ ﻣﻨﻬﺎ ﻭﻻ‬
‫ﺗﻌﻄﻴﻞ ﻭﻻ ﲢﺮﻳﻒ ﻭﻻ ﲤﺜﻴﻞ ‪.‬‬
‫ﻭﻧﻔﻲ ﻣﺎ ﻧﻔﺎﻩ ﻋﻦ ﻧﻔﺴﻪ ﺃﻭ ﻧﻔﺎﻩ ﻋﻨﻪ ﺭﺳﻮﻟﻪ ‪ r‬ﻣﻦ ﺍﻟﻨﻘﺎﺋﺺ ﻭﺍﻟﻌﻴﻮﺏ ‪ ،‬ﻭﻋﻦ ﻛﻞ ﻣﺎ‬
‫ﻳﻨﺎﰲ ﻛﻤﺎﻟﻪ ‪ .‬ﺍﻟﺜﺎﱐ ‪ :‬ﺗﻮﺣﻴﺪ ﺍﻟﺮﺑﻮﺑﻴﺔ ‪:‬‬
‫ﺑﺄﻥ ﻳﻌﺘﻘﺪ ﺃﻥ ﺍﷲ ﻫﻮ ﺍﻟﺮﺏ ﺍﳌﺘﻔﺮﺩ ﺑﺎﳋﻠﻖ ﻭﺍﻟﺮﺯﻕ ﻭﺍﻟﺘﺪﺑﲑ ﺍﻟﺬﻱ ﺭﰉ ﲨﻴـﻊ ﺍﳋﻠـﻖ‬
‫ﺑـﺎﻟﻨﻌـﻢ ﻭﺭﺑﲕ ﺧـﻮﺍﺹ ﺧﻠﻘـﻪ‪ -‬ﻭﻫـﻢ ﺍﻷﻧﺒﻴـﺎﺀ ﻭﺃﺗﺒﺎﻋﻬﻢ‪ -‬ﺑﺎﻟﻌﻘﺎﺋﺪ ﺍﻟﺼﺤﻴﺤﺔ ‪،‬‬
‫ﻭﺍﻷﺧﻼﻕ ﺍﳉﻤﻴﻠﺔ ‪ ،‬ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﺎﻓﻌﺔ ‪ ،‬ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ‪ ،‬ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺎﻓﻌﺔ ﻟﻠﻘﻠﻮﺏ‬
‫ﻭﺍﻷﺭﻭﺍﺡ ﺍﳌﺜﻤﺮﺓ ﻟﺴﻌﺎﺩﺓ ﺍﻟﺪﺍﺭﻳﻦ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺗﻮﺣﻴﺪ ﺍﻹﳍﻴﺔ ﻭﻳﻘﺎﻝ ﻟﻪ ﺗﻮﺣﻴﺪ ﺍﻟﻌﺒﺎﺩﺓ ‪:‬‬
‫ﻭﻫﻮ ﺍﻟﻌﻠﻢ ﻭﺍﻻﻋﺘﺮﺍﻑ ﺑﺄﻥ ﺍﷲ ﺫﻭ ﺍﻷﻟﻮﻫﻴﺔ ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ﻋﻠﻰ ﺧﻠﻘﻪ ﺃﲨﻌﲔ ‪ ،‬ﻭﺇﻓﺮﺍﺩﻩ‬
‫ﻭﺣﺪﻩ ﺑﺎﻟﻌﺒﺎﺩﺓ ﻛﻠﻬﺎ ﻭﺇﺧﻼﺹ ﺍﻟﺪﻳﻦ ﷲ ﻭﺣﺪﻩ ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﺧﲑ ﻳﺴﺘﻠﺰﻡ ﺍﻟﻘﺴﻤﲔ ﺍﻷﻭﻟﲔ‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻭﻳﺘﻀﻤﻨﻬﻤﺎ ‪ ،‬ﻷﻥ ﺍﻷﻟﻮﻫﻴﺔ ﺍﻟﱵ ﻫﻲ ﺻﻔﺔ ﺗﻌﻢ ﺃﻭﺻﺎﻑ ﺍﻟﻜﻤﺎﻝ ﻭﲨﻴﻊ ﺃﻭﺻﺎﻑ ﺍﻟﺮﺑﻮﺑﻴﺔ‬
‫ﻭﺍﻟﻌﻈﻤﺔ ‪ ،‬ﻓﺈﻧﻪ ﺍﳌﺄﻟﻮﻩ ﺍﳌﻌﺒﻮﺩ ﳌﺎ ﻟﻪ ﻣﻦ ﺃﻭﺻﺎﻑ ﺍﻟﻌﻈﻤﺔ ﻭﺍﳉﻼﻝ ‪ ،‬ﻭﳌﺎ ﺃﺳﺪﺍﻩ ﺇﱃ ﺧﻠﻘﻪ ﻣﻦ‬
‫ﺍﻟﻔﻮﺍﺿﻞ ﻭﺍﻷﻓﻀﺎﻝ ‪ ،‬ﻓﺘﻮﺣﺪﻩ ﺗﻌﺎﱃ ﺑﺼﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ﻭﺗﻔﺮﺩﻩ ﺑﺎﻟﺮﺑﻮﺑﻴﺔ ﻳﻠﺰﻡ ﻣﻨﻪ ﺃﻥ ﻻ‬
‫ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒﺎﺩﺓ ﺃﺣﺪ ﺳﻮﺍﻩ ‪.‬‬
‫* ﻭﻣﻘﺼﻮﺩ ﺩﻋﻮﺓ ﺍﻟﺮﺳﻞ ﻣﻦ ﺃﻭﳍﻢ ﺇﱃ ﺁﺧﺮﻫﻢ ‪ :‬ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﻮﺣﻴﺪ ‪.‬‬
‫ﻓﺬﻛﺮ ﺍﳌﺼﻨﻒ ﰲ ﻫﺬﻩ ﺍﻟﺘﺮﲨﺔ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺧﻠﻖ ﺍﳋﻠﻖ ﻟﻌﺒﺎﺩﺗﻪ‬
‫ﻭﺍﻹﺧﻼﺹ ﻟﻪ ‪ ،‬ﻭﺃﻥ ﺫﻟﻚ ﺣﻘﻪ ﺍﻟﻮﺍﺟﺐ ﺍﳌﻔﺮﻭﺽ ﻋﻠﻴﻬﻢ ‪.‬‬
‫ﻓﺠﻤﻴﻊ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ ﻭﲨﻴﻊ ﺍﻟﺮﺳﻞ ﺩﻋﻮﺍ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﻮﺣﻴﺪ ‪ ،‬ﻭ‪‬ﻮﺍ ﻋﻦ ﺿﺪﻩ ﻣﻦ‬
‫ﺍﻟﺸﺮﻙ ﻭﺍﻟﺘﻨﺪﻳﺪ ‪ ،‬ﻭﺧﺼﻮﺻﺎ ﳏﻤﺪ ‪. r‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ،‬ﻓﺈﻧﻪ ﺃﻣﺮ ﺑﻪ ﻭﻓﺮﺿﻪ ﻭﻗﺮﺭﻩ ﺃﻋﻈﻢ ﺗﻘﺮﻳﺮ ‪ ،‬ﻭﺑﺌﻨﻪ ﺃﻋﻈﻢ ﺑﻴﺎﻥ ‪،‬‬
‫ﻭﺃﺧﱪ ﺃﻧﻪ ﻻ ﳒﺎﺓ ﻭﻻ ﻓﻼﺡ ﻭﻻ ﺳﻌﺎﺩﺓ ﺇﻻ ‪‬ﺬﺍ ﺍﻟﺘﻮﺣﻴﺪ ‪ ،‬ﻭﺃﻥ ﲨﻴﻊ ﺍﻷﺩﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﻨﻘﻠﻴﺔ‬
‫ﻭﺍﻷﻓﻘﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﺃﺩﻟﺔ ﻭﺑﺮﺍﻫﲔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﻣﺮ ‪‬ﺬﺍ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻭﺟﻮﺑﻪ ‪.‬‬
‫ﻓﺎﻟﺘﻮﺣﻴﺪ ﻫﻮ ﺣﻖ ﺍﷲ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻌﺒﻴﺪ ‪ ،‬ﻭﻫﻮ ﺃﻋﻈﻢ ﺃﻭﺍﻣﺮ ﺍﻟﺪﻳﻦ ﻭﺃﺻﻞ ﺍﻷﺻﻮﻝ‬
‫ﻛﻠﻬﺎ ‪ ،‬ﻭﺃﺳﺎﺱ ﺍﻷﻋﻤﺎﻝ ‪.‬‬
‫ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻣﺎ ﻳﻜﻔﺮ ﻣﻦ ﺍﻟﺬﻧﻮﺏ‬
‫‪Nèdur ß`øBF{$# ãNßgs9 y7Í´¯»s9'ré& AOù=ÝàÎ/ OßguZ»yJƒÎ) (#þqÝ¡Î6ù=tƒ óOs9ur (#qãZtB#uä tûïÏ%©!$#‬‬ ‫ﻭﻗﻮﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ‪} :‬‬

‫‪] (1) { ÇÑËÈ tbr߉tGôg•B‬ﺍﻷﻧﻌﺎﻡ ‪. [ 82 :‬‬

‫ﻋﻦ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻣﻦ ﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‬
‫ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ‪ ،‬ﻭﺃﻥ ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ‪ ،‬ﻭﺃﻥ ﻋﻴﺴﻰ ﻋﺒﺪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ‪ ،‬ﻭﻛﻠﻤﺘﻪ‬
‫ﺃﻟﻘﺎﻫﺎ ﺇﱃ ﻣﺮﱘ ﻭﺭﻭﺡ ﻣﻨﻪ ‪ ،‬ﻭﺍﳉﻨﺔ ﺣﻖ ‪ ،‬ﻭﺍﻟﻨﺎﺭ ﺣﻖ ‪ ،‬ﺃﺩﺧﻠﻪ ﺍﷲ ﺍﳉﻨﺔ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻣﻦ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ ‪. 82 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺍﻟﻌﻤﻞ { )‪ . (1‬ﺃﺧﺮﺟﺎﻩ ‪.‬‬

‫ﻭﳍﻤﺎ ﰲ ﺣﺪﻳﺚ ﻋﺘﺒﺎﻥ ‪ } :‬ﻓﺈﻥ ﺍﷲ ﺣﺮﻡ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻳﺒﺘﻐﻲ ﺑﺬﻟﻚ‬

‫ﻭﺟﻪ ﺍﷲ { )‪. (2‬‬

‫ﻭﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ‪ t‬ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ } :‬ﻗﺎﻝ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ :‬ﻳﺎ‬
‫ﺭﺏ ﻋﻠﻤﲏ ﺷﻴﺌﺎ ﺃﺫﻛﺮﻙ ﻭﺃﺩﻋﻮﻙ ﺑﻪ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻗﻞ ﻳﺎ ﻣﻮﺳﻰ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻳﺎ ﺭﺏ‬
‫ﻛﻞ ﻋﺒﺎﺩﻙ ﻳﻘﻮﻟﻮﻥ ﻫﺬﺍ ‪ .‬ﻗﺎﻝ ‪ :‬ﻳﺎ ﻣﻮﺳﻰ ﻟﻮ ﺃﻥ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴﺒﻊ ﻭﻋﺎﻣﺮﻫﻦ ﻏﲑﻱ‬
‫ﻭﺍﻷﺭﺿﲔ ﺍﻟﺴﺒﻊ ﰲ ﻛﻔﺔ ‪ ،‬ﻭﻻ ﺇﻟﻪ ﺍﷲ ﰲ ﻛﻔﺔ ‪ ،‬ﻣﺎﻟﺖ ‪‬ﻦ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ { ‪ .‬ﺭﻭﺍﻩ ﺍﺑﻦ‬
‫ﺣﺒﺎﻥ ﻭﺍﳊﺎﻛﻢ ﻭﺻﺤﺤﻪ ‪.‬‬
‫ﻭﻟﻠﺘﺮﻣﺬﻱ ‪ -‬ﻭﺣﺴﻨﻪ ‪ -‬ﻋﻦ ﺃﻧﺲ ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻳﻘﻮﻝ ‪ } :‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪:‬‬
‫ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ‪ ،‬ﻟﻮ ﺃﺗﻴﺘﲏ ﺑﻘﺮﺍﺏ ﺍﻷﺭﺽ ﺧﻄﺎﻳﺎ ‪ ،‬ﰒ ﻟﻘﻴﺘﲏ ﻻ ﺗﺸﺮﻙ ﰊ ﺷﻴﺌﺎ ‪ :‬ﻷﺗﻴﺘﻚ ﺑﻘﺮﺍ‪‬ﺎ‬
‫ﻣﻐﻔﺮﺓ { )‪. (3‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬
‫ﺍﻷﻭﱃ ‪ :‬ﺳﻌﺔ ﻓﻀﻞ ﺍﷲ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﻛﺜﺮﺓ ﺛﻮﺍﺏ ﺍﻟﺘﻮﺣﻴﺪ ﻋﻨﺪ ﺍﷲ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺗﻜﻔﲑﻩ ﻣﻊ ﺫﻟﻚ ﻟﻠﺬﻧﻮﺏ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺗﻔﺴﲑ ﺍﻵﻳﺔ ﺍﻟﱵ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺗﺄﻣﻞ ﺍﳋﻤﺲ ﺍﻟﻠﻮﺍﰐ ﰲ ﺣﺪﻳﺚ ﻋﺒﺎﺩﺓ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺃﻧﻚ ﺇﺫﺍ ﲨﻌﺖ ﺑﻴﻨﻪ ﻭﺑﲔ ﺣﺪﻳﺚ ﻋﺘﺒﺎﻥ ﻭﻣﺎ ﺑﻌﺪﻩ ﺗﺒﲔ ﻟﻚ ﻣﻌﲎ‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ )‪ ، (3252‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (28‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ )‪ ، (2638‬ﺃﲪﺪ )‪. (318/5‬‬
‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ، (415‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪. (33‬‬
‫)‪ (3‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ )‪. (3540‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻗﻮﻝ ‪ " :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ " ﻭﺗﺒﲔ ﻟﻚ ﺧﻄﺄ ﺍﳌﻐﺮﻭﺭﻳﻦ ‪.‬‬

‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﺍﻟﺘﻨﺒﻴﻪ ﻟﻠﺸﺮﻁ ﺍﻟﺬﻱ ﰲ ﺣﺪﻳﺚ ﻋﺘﺒﺎﻥ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﻛﻮﻥ ﺍﻷﻧﺒﻴﺎﺀ ﳛﺘﺎﺟﻮﻥ ﻟﻠﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻓﻀﻞ " ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ " ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ‪ :‬ﺍﻟﺘﻨﺒﻴﻪ ﻟﺮﺟﺤﺎ‪‬ﺎ ﲜﻤﻴﻊ ﺍﳌﺨﻠﻮﻓﺎﺕ ﻣﻊ ﺃﻥ ﻛﺜﲑﺍ ﳑﻦ ﻳﻘﻮﳍﺎ ﳜﻒ ﻣﻴﺰﺍﻧﻪ ‪.‬‬
‫ﺍﻟﻌﺎﺷﺮﺓ ‪ :‬ﺍﻟﻨﺺ ﻋﻠﻰ ﺃﻥ ﺍﻷﺭﺿﲔ ﺳﺒﻊ ﻛﺎﻟﺴﻤﺎﻭﺍﺕ ‪.‬‬
‫ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ‪ :‬ﺃﻥ ﳍﻦ ﻋﻤﺎﺭﺍ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ‪ :‬ﺇﺛﺒﺎﺕ ﺍﻟﺼﻔﺎﺕ ﺧﻼﻓﺎ ﻟﻸﺷﻌﺮﻳﺔ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ ‪ :‬ﺃﻧﻚ ﺇﺫﺍ ﻋﺮﻓﺖ ﺣﺪﻳﺚ ﺃﻧﺲ ﻋﺮﻓﺖ ﺃﻥ ﻗﻮﻟﻪ ﰲ ﺣﺪﻳﺚ ﻋﺘﺒﺎﻥ ‪:‬‬
‫ﺃﻥ ﺗﺮﻙ‬ ‫) ‪(1‬‬
‫} ﻓﺈﻥ ﺍﷲ ﺣﺮﻡ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻳﺒﺘﻐﻲ ﺑﺬﻟﻚ ﻭﺟﻪ ﺍﷲ {‬
‫ﺍﻟﺸﺮﻙ ﻟﻴﺲ ﻗﻮﳍﺎ ﺑﺎﻟﻠﺴﺎﻥ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ ‪ :‬ﺗﺄﻣﻞ ﺍﳉﻤﻊ ﺑﲔ ﻛﻮﻥ ﻋﻴﺴﻰ ﻭﳏﻤﺪ ‪ r‬ﻋﺒﺪﻱ ﺍﷲ ﻭﺭﺳﻮﻟﻴﻪ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ﻋﺸﺮﺓ ‪ :‬ﻣﻌﺮﻓﺔ ﺍﺧﺘﺼﺎﺹ ﻋﻴﺴﻰ ﺑﻜﻮﻧﻪ ﻛﻠﻤﺔ ﺍﷲ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ ‪ :‬ﻣﻌﺮﻓﺔ ﻛﻮﻧﻪ ﺭﻭﺣﺎ ﻣﻨﻪ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ ‪ :‬ﻣﻌﺮﻓﺔ ﻓﻀﻞ ﺍﻹﳝﺎﻥ ﺑﺎﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ﻋﺸﺮﺓ ‪ :‬ﻣﻌﺮﻓﺔ ﻗﻮﻟﻪ ‪ " :‬ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻌﻤﻞ " ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ﻋﺸﺮﺓ ‪ :‬ﻣﻌﺮﻓﺔ ﺃﻥ ﺍﳌﻴﺰﺍﻥ ﻟﻪ ﻛﻔﺘﺎﻥ ‪.‬‬
‫ﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﻣﻌﺮﻓﺔ ﺫﻛﺮ ﺍﻟﻮﺟﻪ ‪.‬‬
‫ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻣﺎ ﻳﻜﻔﺮ ﻣﻦ ﺍﻟﺬﻧﻮﺏ‬
‫* ﳌﺎ ﺫﻛﺮ ﰲ ﺍﻟﺘﺮﲨﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺟﻮﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪ ،‬ﻭﺃﻧﻪ ﺍﻟﻔﺮﺽ ﺍﻷﻋﻈﻢ ﻋﻠﻰ ﲨﻴﻊ‬
‫ﺍﻟﻌﺒﻴﺪ ‪ ،‬ﺫﻛﺮ ﻫﻨﺎ ﻓﻀﻠﻪ ﻭﻫﻮ ﺁﺛﺎﺭﻩ ﺍﳊﻤﻴﺪﺓ ﻭﻧﺘﺎﺋﺠﻪ ﺍﳉﻤﻴﻠﺔ ‪ ،‬ﻭﻟﻴﺲ ﺷﻲﺀ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﻟﻪ‬
‫ﻣﻦ ﺍﻵﺛﺎﺭ ﺍﳊﺴﻨﺔ ‪ ،‬ﻭﺍﻟﻔﻀﺎﺋﻞ ﺍﳌﺘﻨﻮﻋﺔ ‪ ،‬ﻣﺜﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻓﺈﻥ ﺧﲑ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻣﻦ ﲦﺮﺍﺕ‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ، (415‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪. (33‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻫﺬﺍ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻓﻀﺎﺋﻠﻪ ‪.‬‬

‫* ﻓﻘﻮﻝ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﷲ ‪) :‬ﻭﻣﺎ ﻳﻜﻔﺮ ﻣﻦ ﺍﻟﺬﻧﻮﺏ( ﻣﻦ ﺑﺎﺏ ﻋﻄﻒ ﺍﳋﺎﺹ ﻋﻠﻰ‬
‫ﺍﻟﻌﺎﻡ ‪ ،‬ﻓﺈﻥ ﻣﻐﻔﺮﺓ ﺍﻟﺬﻧﻮﺏ ﻭﺗﻜﻔﲑ ﺍﻟﺬﻧﻮﺏ ﻣﻦ ﺑﻌﺾ ﻓﻀﺎﺋﻠﻪ ﻭﺁﺛﺎﺭﻩ ﻛﻤﺎ ﺫﻛﺮ ﺷﻮﺍﻫﺪ ﺫﻟﻚ‬
‫ﰲ ﺍﻟﺘﺮﲨﺔ ‪.‬‬
‫* ﻭﻣﻦ ﻓﻀﺎﺋﻠﻪ ‪ :‬ﺃﻧﻪ ﺍﻟﺴﺒﺐ ﺍﻷﻋﻈﻢ ﻟﺘﻔﺮﻳﺞ ﻛﺮﺑﺎﺕ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﺩﻓﻊ ﻋﻘﻮﺑﺘﻬﻤﺎ ‪.‬‬
‫ﻭﻣﻦ ﺃﺟﻞ ﻓﻮﺍﺋﺪﻩ ﺃﻧﻪ ﳝﻨﻊ ﺍﳋﻠﻮﺩ ﰲ ﺍﻟﻨﺎﺭ ‪ .‬ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍﻟﻘﻠﺐ ﻣﻨﻪ ﺃﺫﻯ ﻣﺜﻘﺎﻝ ﺣﺒﺔ‬
‫ﺧﺮﺩﻝ ‪.‬‬
‫ﻭﺃﻧﻪ ﺇﺫﺍ ﻛﻤﻞ ﰲ ﺍﻟﻘﻠﺐ ﳝﻨﻊ ﺩﺧﻮﻝ ﺍﻟﻨﺎﺭ ﺑﺎﻟﻜﻠﻴﺔ ‪.‬‬
‫* ﻭﻣﻨﻬﺎ ‪ :‬ﺃﻧﻪ ﳛﺼﻞ ﻟﺼﺎﺣﺒﻪ ﺍﳍﺪﻯ ﺍﻟﻜﺎﻣﻞ ﻭﺍﻷﻣﻦ ﺍﻟﺘﺎﻡ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ‪.‬‬
‫* ﻭﻣﻨﻬﺎ ‪ :‬ﺃﻧﻪ ﺍﻟﺴﺒﺐ ﺍﻟﻮﺣﻴﺪ ﻟﻨﻴﻞ ﺭﺿﺎ ﺍﷲ ﻭﺛﻮﺍﺑﻪ ‪ ،‬ﻭﺃﻥ ﺃﺳﻌﺪ ﺍﻟﻨﺎﺱ ﺑﺸﻔﺎﻋﺔ‬
‫ﳏﻤﺪ ‪ r‬ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺧﺎﻟﺼﺎ ﻣﻦ ﻗﻠﺒﻪ ‪.‬‬
‫* ﻭﻣﻦ ﺃﻋﻈﻢ ﻓﻀﺎﺋﻠﻪ ‪ :‬ﺃﻥ ﲨﻴﻊ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻷﻗﻮﺍﻝ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ ﻣﺘﻮﻗﻔﺔ ﰲ ﻗﺒﻮﳍﺎ‬
‫ﻭﰲ ﻛﻤﺎﳍﺎ ﻭﰲ ﺗﺮﺗﺐ ﺍﻟﺜﻮﺍﺏ ﻋﻠﻴﻬﺎ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ ‪ ،‬ﻓﻜﻠﻤﺎ ﻗﻮﻱ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﺧﻼﺹ ﷲ‬
‫ﻛﻤﻠﺖ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻭﲤﺖ ‪.‬‬
‫* ﻭﻣﻦ ﻓﻀﺎﺋﻠﻪ ‪ :‬ﺃﻧﻪ ﻳﺴﻬﻞ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻓﻌﻞ ﺍﳋﲑ ﻭﺗﺮﻙ ﺍﳌﻨﻜﺮﺍﺕ ﻭﻳﺴﻠﻴﻪ ﻋﻦ‬
‫ﺍﳌﺼﺒﻴﺎﺕ ‪ ،‬ﻓﺎﳌﺨﻠﺺ ﷲ ﰲ ﺇﳝﺎﻧﻪ ﻭﺗﻮﺣﻴﺪﻩ ﲣﻒ ﻋﻠﻴﻪ ﺍﻟﻄﺎﻋﺎﺕ ﳌﺎ ﻳﺮﺟﻮ ﻣﻦ ﺛﻮﺍﺏ ﺭﺑﻪ‬
‫ﻭﺭﺿﻮﺍﻧﻪ ‪ ،‬ﻭﻳﻬﻮﻥ ﻋﻠﻴﻪ ﺗﺮﻙ ﻣﺎ ‪‬ﻮﺍﻩ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﳌﻌﺎﺻﻲ ‪ ،‬ﳌﺎ ﳜﺸﻰ ﻣﻦ ﺳﺨﻄﻪ ﻭﻋﻘﺎﺑﻪ ‪.‬‬
‫* ﻭﻣﻨﻬﺎ ‪ :‬ﺃﻥ ﺍﻟﺘﻮﺣﻴﺪ ﺇﺫﺍ ﻛﻤﻞ ﰲ ﺍﻟﻘﻠﺐ ﺣﺐ ﺍﷲ ﻟﺼﺎﺣﺒﻪ ﺍﻹﳝﺎﻥ ﻭﺯﻳﻨﻪ ﰲ ﻗﻠﺒﻪ ‪،‬‬
‫ﻭﻛﺮﻩ ﺇﻟﻴﻪ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻌﺼﻴﺎﻥ ‪ ،‬ﻭﺟﻌﻠﻪ ﻣﻦ ﺍﻟﺮﺍﺷﺪﻳﻦ ‪.‬‬
‫* ﻭﻣﻨﻬﺎ ‪ :‬ﺃﻧﻪ ﳜﻔﻒ ﻋﻦ ﺍﻟﻌﺒﺪ ﺍﳌﻜﺎﺭﻩ ﻭﻳﻬﻮﻥ ﻋﻠﻴﻪ ﺍﻵﻻﻡ ‪ .‬ﻓﺒﺤﺴﺐ ﺗﻜﻤﻴﻞ ﺍﻟﻌﺒﺪ‬
‫ﻟﻠﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ ‪ ،‬ﻭﺗﻠﻘﻴﻪ ﺍﳌﻜﺎﺭﻩ ﻭﺍﻵﻻﻡ ﺑﻘﻠﺐ ﻣﻨﺸﺮﺡ ﻭﻧﻔﺲ ﻣﻄﻤﺌﻨﺔ ﻭﺗﺴﻠﻴﻢ ﻭﺭﺿﺎ‬
‫ﺑﺄﻗﺪﺍﺭ ﺍﷲ ﺍﳌﺆﳌﺔ ‪.‬‬
‫* ﻭﻣﻦ ﺃﻋﻈﻢ ﻓﻀﺎﺋﻠﻪ ‪ :‬ﺃﻧﻪ ﳛﺮﺭ ﺍﻟﻌﺒﺪ ﻣﻦ ﺭﻕ ﺍﳌﺨﻠﻮﻗﲔ ﻭﺍﻟﺘﻌﻠﻖ ‪‬ﻢ ﻭﺧﻮﻓﻬﻢ‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻭﺭﺟﺎﺋﻬﻢ ﻭﺍﻟﻌﻤﻞ ﻷﺟﻠﻬﻢ ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻌﺰ ﺍﳊﻘﻴﻘﻲ ﻭﺍﻟﺸﺮﻑ ﺍﻟﻌﺎﱄ ‪.‬‬

‫ﻭﻳﻜﻮﻥ ﻣﻊ ﺫﻟﻚ ﻣﺘﺄﳍﺎ ﻣﺘﻌﺒﺪﺍ ﷲ ‪ ،‬ﻻ ﻳﺮﺟﻮ ﺳﻮﺍﻩ ﻭﻻ ﳜﺸﻰ ﺇﻻ ﺇﻳﺎﻩ ‪ ،‬ﻭﻻ ﻳﻨﻴﺐ ﺇﻻ‬
‫ﺇﻟﻴﻪ ‪ ،‬ﻭﺑﺬﻟﻚ ﻳﺘﻢ ﻓﻼﺣﻪ ﻭﻳﺘﺤﻘﻖ ﳒﺎﺣﻪ ‪.‬‬
‫* ﻭﻣﻦ ﻓﻀﺎﺋﻠﻪ ﺍﻟﱵ ﻻ ﻳﻠﺤﻘﻪ ﻓﻴﻬﺎ ﺷﻲﺀ ‪ :‬ﺃﻥ ﺍﻟﺘﻮﺣﻴﺪ ﺇﺫﺍ ﰎ ﻭﻛﻤﻞ ﰲ ﺍﻟﻘﻠﺐ ﻭﲢﻘﻖ‬
‫ﲢﻘﻘﺎ ﻛﺎﻣﻼ ﺑﺎﻹﺧﻼﺹ ﺍﻟﺘﺎﻡ ﻓﺈﻧﻪ ﻳﺼﲑ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﻋﻤﻠﻪ ﻛﺜﲑﺍ ‪ ،‬ﻭﺗﻀﺎﻋﻒ ﺃﻋﻤﺎﻟﻪ ﻭﺃﻗﻮﺍﻟﻪ‬
‫ﺑﻐﲑ ﺣﺼﺮ ﻭﻻ ﺣﺴﺎﺏ ‪ ،‬ﻭﺭﺟﺤﺖ ﻛﻠﻤﺔ ﺍﻹﺧﻼﺹ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﻌﺒﺪ ﲝﻴﺚ ﻻ ﺗﻘﺎﺑﻠﻬﺎ‬
‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻋﻤﺎﺭﻫﺎ ﻣﻦ ﲨﻴﻊ ﺧﻠﻖ ﺍﷲ ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﺍﳌﺬﻛﻮﺭ ﰲ‬
‫ﺍﻟﺘﺮﲨﺔ ‪ ،‬ﻭﰲ ﺣﺪﻳﺚ ﺍﻟﺒﻄﺎﻗﺔ ﺍﻟﱵ ﻓﻴﻬﺎ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺍﻟﱵ ﻭﺯﻧﺖ ﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ ﺳﺠﻼ ﻣﻦ‬
‫ﺍﻟﺬﻧﻮﺏ ‪ ،‬ﻛﻞ ﺳﺠﻞ ﻳﺒﻠﻎ ﻣﺪ ﺍﻟﺒﺼﺮ ‪ .‬ﻭﺫﻟﻚ ﻟﻜﻤﺎﻝ ﺇﺧﻼﺹ ﻗﺎﺋﻠﻬﺎ ‪ ،‬ﻭﻛﻢ ﳑﻦ ﻳﻘﻮﳍﺎ ﻻ‬
‫ﺗﺒﻠﻎ ﻫﺬﺍ ﺍﳌﺒﻠﻎ ‪ ،‬ﻷﻧﻪ ﱂ ﻳﻜﻦ ﰲ ﻗﻠﺒﻪ ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﺧﻼﺹ ﺍﻟﻜﺎﻣﻞ ﻣﺜﻞ ﻭﻻ ﻗﺮﻳﺐ ﳑﺎ ﻗﺎﻡ‬
‫ﺑﻘﻠﺐ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ‪.‬‬
‫* ﻭﻣﻦ ﻓﻀﺎﺋﻞ ﺍﻟﺘﻮﺣﻴﺪ ‪ :‬ﺃﻥ ﺍﷲ ﺗﻜﻔﻞ ﻷﻫﻠﻪ ﺑﺎﻟﻔﺘﺢ ﻭﺍﻟﻨﺼﺮ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻌﺰ ﻭﺍﻟﺸﺮﻑ‬
‫ﻭﺣﺼﻮﻝ ﺍﳍﺪﺍﻳﺔ ﻭﺍﻟﺘﻴﺴﲑ ﻟﻠﻴﺴﺮﻯ ﻭﺇﺻﻼﺡ ﺍﻷﺣﻮﺍﻝ ﻭﺍﻟﺘﺴﺪﻳﺪ ﰲ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ ‪.‬‬
‫* ﻭﻣﻨﻬﺎ ‪ :‬ﺃﻥ ﺍﷲ ﻳﺪﺍﻓﻊ ﻋﻦ ﺍﳌﻮﺣﺪﻳﻦ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﺷﺮﻭﺭ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ‪ ،‬ﻭﳝﻦ ﻋﻠﻴﻬﻢ‬
‫ﺑﺎﳊﻴﺎﺓ ﺍﻟﻄﻴﺒﺔ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﺇﻟﻴﻪ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﺑﺬﻛﺮﻩ ‪ ،‬ﻭﺷﻮﺍﻫﺪ ﻫﺬﻩ ﺍﳉﻤﻞ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‬
‫ﻛﺜﲑﺓ ﻣﻌﺮﻭﻓﺔ ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫ﺑﺎﺏ ﻣﻦ ﺣﻘﻖ ﺍﻟﺘﻮﺣﻴﺪ ﺩﺧﻞ ﺍﳉﻨﺔ ﺑﻐﲑ ﺣﺴﺎﺏ‬
‫)‪tûüÏ.ÎŽô³ßJø9$# z`ÏB à7tƒ óOs9ur $ZÿŠÏZym °! $\FÏR$s% Zp¨Bé& šc%x. zOŠÏdºt•ö/Î) ¨bÎ‬‬ ‫ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪} :‬‬
‫) ‪(2‬‬
‫‪{ ÇÎÒÈ‬‬ ‫‪šcqä.ÎŽô³ç„ Ÿw öNÍkÍh5t•Î/ Oèd tûïÏ%©!$#ur‬‬ ‫]ﺍﻟﻨﺤﻞ ‪ . [ 120 :‬ﻭﻗﺎﻝ ‪} :‬‬ ‫) ‪(1‬‬
‫‪{ ÇÊËÉÈ‬‬
‫]ﺍﳌﺆﻣﻨﻮﻥ ‪. [ 59 :‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺁﻳﺔ ‪. 120 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ﺁﻳﺔ ‪. 59 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻋﻦ ﺣﺼﲔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻗﺎﻝ ‪ :‬ﻛﻨﺖ ﻋﻨﺪ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﺃﻳﻜﻢ ﺭﺃﻯ‬
‫ﺍﻟﻜﻮﻛﺐ ﺍﻟﺬﻱ ﺍﻧﻘﺾ ﺍﻟﺒﺎﺭﺣﺔ ؟ ﻓﻘﻠﺖ ‪ :‬ﺃﻧﺎ ‪ ،‬ﰒ ﻗﻠﺖ ‪ :‬ﺃﻣﺎ ﺇﱐ ﱂ ﺃﻛﻦ ﰲ ﺻﻼﺓ ‪ ،‬ﻭﻟﻜﲏ‬
‫ﻟﺪﻏﺖ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻓﻤﺎ ﺻﻨﻌﺖ ﻗﻠﺖ ‪ :‬ﺍﺭﺗﻘﻴﺖ ‪ .‬ﻗﺎﻝ ‪ :‬ﻓﻤﺎ ﲪﻠﻚ ﻋﻠﻰ ﺫﻟﻚ ؟ ﻗﻠﺖ ‪ :‬ﺣﺪﻳﺚ‬
‫ﺣﺪﺛﻨﺎﻩ ﺍﻟﺸﻌﱯ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻭﻣﺎ ﺣﺪﺛﻜﻢ ؟ ﻗﻠﺖ ‪ :‬ﺣﺪﺛﻨﺎ ﻋﻦ ﻋﻦ ﺑﺮﻳﺪﺓ ﺑﻦ ﺍﳊﺼﻴﺐ ﺃﻧﻪ ﻗﺎﻝ ‪:‬‬
‫} ﻻ ﺭﻗﻴﺔ ﺇﻻ ﻣﻦ ﻋﲔ ﺃﻭ ﲪﺔ { )‪ . (1‬ﻗﺎﻝ ‪ :‬ﻗﺪ ﺃﺣﺴﻦ ﻣﻦ ﺍﻧﺘﻬﻰ ﺇﱃ ﻣﺎ ﲰﻊ ‪ ،‬ﻭﻟﻜﻦ‬

‫ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﺃﻧﻪ ﻗﺎﻝ ‪ } :‬ﻋﺮﺿﺖ ﻋﻠﻲ ﺍﻷﻣﻢ ‪ ،‬ﻓﺮﺃﻳﺖ ﺍﻟﻨﱯ ﻭﻣﻌﻪ‬
‫ﺍﻟﺮﻫﻂ ‪ ،‬ﻭﺍﻟﻨﱯ ﻭﻣﻌﻪ ﺍﻟﺮﺟﻞ ﻭﺍﻟﺮﺟﻼﻥ ‪ ،‬ﻭﺍﻟﻨﱯ ﻭﻟﻴﺲ ﻣﻌﻪ ﺃﺣﺪ ‪ ،‬ﺇﺫ ﺭﻓﻊ ﱄ ﺳﻮﺍﺩ ﻋﻈﻴﻢ ‪،‬‬
‫ﻓﻈﻨﺖ ﺃ‪‬ﻢ ﺃﻣﱵ ‪ ،‬ﻓﻘﻴﻞ ﱄ ‪ :‬ﻫﺬﺍ ﻣﻮﺳﻰ ﻭﻗﻮﻣﻪ ‪ ،‬ﻓﻨﻈﺮﺕ ﻓﺈﺫﺍ ﺳﻮﺍﺩ ﻋﻈﻴﻢ ‪ ،‬ﻓﻘﻴﻞ ﱄ ‪:‬‬
‫ﻫﺬﻩ ﺃﻣﺘﻚ ‪ .‬ﻭﻣﻌﻬﻢ ﺳﺒﻌﻮﻥ ﺃﻟﻔﺎ ﻳﺪﺧﻠﻮﻥ ﺍﳉﻨﺔ ﺑﻐﲑ ﺣﺴﺎﺏ ﻭﻻ ﻋﺬﺍﺏ { )‪ . (2‬ﰒ ‪‬ﺾ‬
‫ﻓﺪﺧﻞ ﻣﱰﻟﻪ ‪ ،‬ﻓﺨﺎﺽ ﺍﻟﻨﺎﺱ ﰲ ﺃﻭﻟﺌﻚ ‪ .‬ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﻓﻠﻌﻠﻬﻢ ﺍﻟﺬﻳﻦ ﺻﺤﺒﻮﺍ ﺭﺳﻮﻝ ﺍﷲ ‪r‬‬
‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﻓﻠﻌﻠﻬﻢ ﺍﻟﺬﻳﻦ ﻭﻟﺪﻭﺍ ﰲ ﺍﻹﺳﻼﻡ ‪ ،‬ﻓﻠﻢ ﻳﺸﺮﻛﻮﺍ ﺑﺎﷲ ﺷﻴﺌﺎ ‪.‬‬
‫ﻭﺫﻛﺮﻭﺍ ﺃﺷﻴﺎﺀ ‪ ،‬ﻓﺨﺮﺝ ﻋﻠﻬﻢ ﺭﺳﻮﻝ ‪ r‬ﻓﺄﺧﱪﻭﻩ ﻓﻘﺎﻝ ‪ } :‬ﻫﻢ ﺍﻟﺬﻳﻦ ﻻ ﻳﺴﺘﺮﻗﻮﻥ ﻭﻻ‬

‫ﻳﺘﻄﲑﻭﻥ ﻭﻻ ﻳﻜﺘﻮﻭﻥ ﻭﻋﻠﻰ ﺭ‪‬ﻢ ﻳﺘﻮﻛﻠﻮﻥ { )‪ . (3‬ﻓﻘﺎﻡ ﻋﻜﺎﺷﺔ ﺑﻦ ﳏﺼﻦ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﺍﺩﻉ ﺍﷲ‬

‫ﺃﻥ ﳚﻌﻠﲏ ﻣﻨﻬﻢ ‪ ،‬ﻗﺎﻝ ‪ } :‬ﺃﻧﺖ ﻣﻨﻬﻢ { )‪ ، (4‬ﰒ ﻗﺎﻡ ﺭﺟﻞ ﺁﺧﺮ ﻓﻘﺎﻝ ‪ :‬ﺍﺩﻉ ﺍﷲ ﺃﻥ ﳚﻌﻠﲏ‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻄﺐ )‪ ، (5378‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (220‬ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ )‪ ، (2446‬ﺃﲪﺪ‬
‫)‪. (271/1‬‬
‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻄﺐ )‪ ، (5420‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (220‬ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ )‪ ، (2446‬ﺃﲪﺪ‬
‫)‪. (271/1‬‬
‫)‪ (3‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻄﺐ )‪ ، (5378‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (220‬ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ )‪ ، (2446‬ﺃﲪﺪ‬
‫)‪. (271/1‬‬
‫)‪ (4‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (218‬ﺃﲪﺪ )‪. (436/4‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻣﻨﻬﻢ ﻓﻘﺎﻝ ‪ } :‬ﺳﺒﻘﻚ ‪‬ﺎ ﻋﻜﺎﺷﺔ { )‪. (1‬‬

‫* ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬
‫ﺍﻷﻭﱃ ‪ :‬ﻣﻌﺮﻓﺔ ﻣﺮﺍﺗﺐ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﻣﺎ ﻣﻌﲎ ﲢﻘﻴﻘﻪ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺛﻨﺎﺅﻩ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻜﻮﻧﻪ ﱂ ﻳﻚ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺛﻨﺎﺅﻩ ﻋﻠﻰ ﺳﺎﺩﺍﺕ ﺍﻷﻭﻟﻴﺎﺀ ﺑﺴﻼﻣﺘﻬﻢ ﻣﻦ ﺍﻟﺸﺮﻙ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﻛﻮﻥ ﺗﺮﻙ ﺍﻟﺮﻗﻴﺔ ﻭﺍﻟﻜﻲ ﻣﻦ ﲢﻘﻴﻖ ﺍﻟﺘﻮﺣﻴﺪ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﻛﻮﻥ ﺍﳉﺎﻣﻊ ﻟﺘﻠﻚ ﺍﳋﺼﺎﻝ ﻫﻮ ﺍﻟﺘﻮﻛﻞ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﻋﻤﻖ ﻋﻠﻢ ﺍﻟﺼﺤﺎﺑﺔ ﲟﻌﺮﻓﺘﻬﻢ ﺃ‪‬ﻢ ﱂ ﻳﻨﺎﻟﻮﺍ ﺫﻟﻚ ﺇﻻ ﺑﻌﻤﻞ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﺣﺮﺻﻬﻢ ﻋﻠﻰ ﺍﳋﲑ ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ‪ :‬ﻓﻀﻴﻠﺔ ﻫﺬﻩ ﺍﻷﻣﺔ ﺑﺎﻟﻜﻤﻴﺔ ﻭﺍﻟﻜﻴﻔﻴﺔ ‪.‬‬
‫ﺍﻟﻌﺎﺷﺮﺓ ‪ :‬ﻓﻀﻴﻠﺔ ﺃﺻﺤﺎﺏ ﻣﻮﺳﻰ ‪.‬‬
‫ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ‪ :‬ﻋﺮﺽ ﺍﻷﻣﻢ ﻋﻠﻴﻪ ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ‪ :‬ﺃﻥ ﻛﻞ ﺃﻣﺔ ﲢﺸﺮ ﻭﺣﺪﻫﺎ ﻣﻊ ﻧﺒﻴﻬﺎ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ ‪ :‬ﻗﻠﺔ ﻣﻦ ﺍﺳﺘﺠﺎﺏ ﻟﻸﻧﺒﻴﺎﺀ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ ‪ :‬ﺃﻥ ﻣﻦ ﱂ ﳚﺒﻪ ﺃﺣﺪ ﻳﺄﰐ ﻭﺣﺪﻩ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ﻋﺸﺮﺓ ‪ :‬ﲦﺮﺓ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻭﻫﻮ ﻋﺪﻡ ﺍﻻﻏﺘﺮﺍﺭ ﺑﺎﻟﻜﺜﺮﺓ ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺰﻫﺪ ﰲ ﺍﻟﻘﻠﺔ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ ‪ :‬ﺍﻟﺮﺧﺼﺔ ﰲ ﺍﻟﺮﻗﻴﺔ ﻣﻦ ﺍﻟﻌﲔ ﻭﺍﳊﻤﺔ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ ‪ :‬ﻋﻤﻖ ﻋﻠﻢ ﺍﻟﺴﻠﻒ ﻟﻘﻮﻟﻪ ‪ :‬ﻗﺪ ﺃﺣﺴﻦ ﻣﻦ ﺍﻧﺘﻬﻰ ﺇﱃ ﻣﺎ ﲰﻊ ﻭﻟﻜﻦ‬
‫ﻛﺬﺍ ﻭﻛﺬﺍ ‪ .‬ﻓﻌﻠﻢ ﺃﻥ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﻻ ﳜﺎﻟﻒ ﺍﻟﺜﺎﱐ ‪.‬‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻄﺐ )‪ ، (5378‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (220‬ﺍﻟﺘﺮﻣﺬﻱ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ )‪ ، (2446‬ﺃﲪﺪ‬
‫)‪. (271/1‬‬

‫‪18‬‬
 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺍﻟﺜﺎﻣﻨﺔ ﻋﺸﺮﺓ ‪ :‬ﺑﻌﺪ ﺍﻟﺴﻠﻒ ﻋﻦ ﻣﺪﺡ ﺍﻹﻧﺴﺎﻥ ﲟﺎ ﻟﻴﺲ ﻓﻴﻪ ‪.‬‬

‫ﺍﻟﺘﺎﺳﻌﺔ ﻋﺸﺮﺓ ‪ :‬ﻗﻮﻟﻪ ‪ } :‬ﺃﻧﺖ ﻣﻨﻬﻢ { )‪ (1‬ﻋﻠﻢ ﻣﻦ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻮﺓ ‪.‬‬
‫ﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﻓﻀﻴﻠﺔ ﻋﻜﺎﺷﺔ ‪.‬‬
‫ﺍﳊﺎﺩﻳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﺍﺳﺘﻌﻤﺎﻝ ﺍﳌﻌﺎﺭﻳﺾ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﺣﺴﻦ ﺧﻠﻘﻪ ‪. r‬‬
‫ﺑﺎﺏ ﻣﻦ ﺣﻘﻖ ﺍﻟﺘﻮﺣﻴﺪ ﺩﺧﻞ ﺍﳉﻨﺔ ﺑﻐﲑ ﺣﺴﺎﺏ‬
‫ﻭﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺗﻜﻤﻴﻞ ﻟﻠﺒﺎﺏ ﺍﻟﺬﻱ ﻗﺒﻠﻪ ﻭﺗﺎﺑﻊ ﻟﻪ ‪.‬‬
‫ﻓﺈﻥ ﲢﻘﻴﻖ ﺍﻟﺘﻮﺣﻴﺪ ‪‬ﺬﻳﺒﻪ ﻭﺗﺼﻔﻴﺘﻪ ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﻭﺍﻷﺻﻐﺮ ‪ ،‬ﻭﻣﻦ ﺍﻟﺒﺪﻉ ﺍﻟﻘﻮﻟﻴﺔ‬
‫ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ‪ ،‬ﻭﺍﻟﺒﺪﻉ ﺍﻟﻔﻌﻠﻴﺔ ﺍﻟﻌﻤﻠﻴﺔ ‪ ،‬ﻭﻣﻦ ﺍﳌﻌﺎﺻﻲ ‪ ،‬ﻭﺫﻟﻚ ﺑﻜﻤﺎﻝ ﺍﻹﺧﻼﺹ ﷲ ﰲ‬
‫ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ ﻭﺍﻹﺭﺍﺩﺍﺕ ‪ ،‬ﻭﺑﺎﻟﺴﻼﻣﺔ ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﺍﳌﻨﺎﻗﺾ ﻷﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ ‪ ،‬ﻭﻣﻦ‬
‫ﺍﻟﺸﺮﻙ ﺍﻷﺻﻐﺮ ﺍﳌﻨﺎﰲ ﻟﻜﻤﺎﻟﻪ ‪ ،‬ﻭﺑﺎﻟﺴﻼﻣﺔ ﻣﻦ ﺍﻟﺒﺪﻉ ﻭﺍﳌﻌﺎﺻﻲ ﺍﻟﱵ ﺗﻜﺪﺭ ﺍﻟﺘﻮﺣﻴﺪ ‪ ،‬ﻭﲤﻨﻊ‬
‫ﻛﻤﺎﻟﻪ ﻭﺗﻌﻮﻗﻪ ﻋﻦ ﺣﺼﻮﻝ ﺁﺛﺎﺭﻩ ‪.‬‬
‫ﻓﻤﻦ ﺣﻘﻖ ﺗﻮﺣﻴﺪﻩ ﺑﺄﻥ ﺍﻣﺘﻸ ﻗﻠﺒﻪ ﻣﻦ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﺧﻼﺹ ‪ ،‬ﻭﺻﺪﻗﺘﻪ ﺍﻷﻋﻤﺎﻝ‬
‫ﺑﺄﻥ ﺍﻧﻘﺎﺩﺕ ﻷﻭﺍﻣﺮ ﺍﷲ ﻃﺎﺋﻌﺔ ﻣﻨﻴﺒﺔ ﳐﺒﺘﺔ ﺇﱃ ﺍﷲ ﻭﱂ ﳚﺮﺡ ﺫﻟﻚ ﺑﺎﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ‬
‫ﺍﳌﻌﺎﺻﻲ ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺬﻱ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﺑﻐﲑ ﺣﺴﺎﺏ ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺴﺎﺑﻘﲔ ﺇﱃ ﺩﺧﻮﳍﺎ ﻭﺇﱃ‬
‫ﺗﺒﻮﺀ ﺍﳌﻨﺎﺯﻝ ﻣﻨﻬﺎ ‪.‬‬
‫ﻭﻣﻦ ﺃﺧﺺ ﻣﺎ ﻳﺪﺧﻞ ﰲ ﲢﻘﻴﻘﻪ ‪ :‬ﻛﻤﺎﻝ ﺍﻟﻘﻨﻮﺕ ﷲ ﻭﻗﻮﺓ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﲝﻴﺚ ﻻ‬
‫ﻳﻠﺘﻒ ﺍﻟﻘﻠﺐ ﺇﱃ ﺍﳌﺨﻠﻮﻗﲔ ﰲ ﺷﺄﻥ ﻣﻦ ﺷﺆﻭﻧﻪ ‪ ،‬ﻭﻻ ﻳﺴﺘﺸﺮﻑ ﺇﻟﻴﻬﻢ ﺑﻘﻠﺒﻪ ‪ ،‬ﻭﻻ ﻳﺴﺄﳍﻢ‬
‫ﺑﻠﺴﺎﻥ ﻣﻘﺎﻟﻪ ﺃﻭ ﺣﺎﻟﻪ ‪ ،‬ﺑﻞ ﻳﻜﻮﻥ ﻇﺎﻫﺮﻩ ﻭﺑﺎﻃﻨﻪ ‪ ،‬ﻭﺃﻗﻮﺍﻟﻪ ﻭﺃﻓﻌﺎﻟﻪ ‪ ،‬ﻭﺣﺒﻪ ﻭﺑﻐﻀﻪ ‪ ،‬ﻭﲨﻴﻊ‬
‫ﺃﺣﻮﺍﻟﻪ ﻛﻠﻬﺎ ﻣﻘﺼﻮﺩﺍ ‪‬ﺎ ﻭﺟﻪ ﺍﷲ ‪ ،‬ﻣﺘﺒﻌﺎ ﻓﻴﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ‪.‬‬
‫) ‪(1‬‬
‫‪{4‬‬ ‫‪(#qè=ÏJtã $£JÏiB ×M»y_u‘yŠ 9e@à6Ï9ur‬‬ ‫ﻭﺍﻟﻨﺎﺱ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺍﻟﻌﻈﻴﻢ ﺩﺭﺟﺎﺕ ‪} :‬‬

‫)‪ (1‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (218‬ﺃﲪﺪ )‪. (436/4‬‬

‫‪19‬‬
 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫]ﺍﻷﻧﻌﺎﻡ ‪. [ 132 :‬‬

‫ﻭﻟﻴﺲ ﲢﻘﻴﻖ ﺍﻟﺘﻮﺣﻴﺪ ﺑﺎﻟﺘﻤﲏ ﻭﻻ ﺑﺎﻟﺪﻋﺎﻭﻯ ﺍﳋﺎﻟﻴﺔ ﻣﻦ ﺍﳊﻘﺎﺋﻖ ‪ ،‬ﻭﻻ ﺑﺎﳊﻠﻰ ﺍﻟﻌﺎﻃﻠﺔ ‪،‬‬
‫ﻭﺇﳕﺎ ﺫﻟﻚ ﲟﺎ ﻭﻗﺮ ﰲ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﻋﻘﺎﺋﺪ ﺍﻹﳝﺎﻥ ﻭﺣﻘﺎﺋﻖ ﺍﻹﺣﺴﺎﻥ ﻭﺻﺪﻗﺘﻪ ﺍﻷﺧﻼﻕ‬
‫ﺍﳉﻤﻴﻠﺔ ‪ ،‬ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﺍﳉﻠﻴﻠﺔ ‪.‬‬
‫ﻓﻤﻦ ﺣﻘﻖ ﺍﻟﺘﻮﺣﻴﺪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺣﺼﻠﺖ ﻟﻪ ﲨﻴﻊ ﺍﻟﻔﻀﺎﺋﻞ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ ﰲ ﺍﻟﺒﺎﺏ‬
‫ﺍﻟﺴﺎﺑﻖ ﺑﺄﻛﻤﻠﻬﺎ ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫ﺑﺎﺏ ﺍﳋﻮﻑ ﻣﻦ ﺍﻟﺸﺮﻙ‬
‫)‪âä!$t±o„ `yJÏ9 y7Ï9ºsŒ tbrߊ $tB ã•Ïÿøótƒur ¾ÏmÎ/ x8uŽô³ç„ br& ã•Ïÿøótƒ Ÿw ©!$# ¨bÎ‬‬ ‫ﻭﻗﻮﻝ ﺍﷲ ‪} U‬‬

‫‪] (2) { 4‬ﺍﻟﻨﺴﺎﺀ ‪. [ 116 ، 48 :‬‬

‫) ‪(3‬‬
‫‪{ ÇÌÎÈ‬‬ ‫‪tP$oYô¹F{$# y‰ç7÷è¯R br& ¢ÓÍ_t/ur ÓÍ_ö7ãYô_$#ur‬‬ ‫ﻭﻗﺎﻝ ﺍﳋﻠﻴـﻞ ﻋﻠﻴـﻪ ﺍﻟﺴـﻼﻡ ‪} :‬‬
‫]ﺇﺑﺮﺍﻫﻴﻢ ‪. [ 35 :‬‬
‫‪،‬‬ ‫)‪( 4‬‬
‫ﻭﰲ ﺍﳊﺪﻳﺚ ‪ } :‬ﺃﺧﻮﻑ ﻣﺎ ﺃﺧﺎﻑ ﻋﻠﻴﻜﻢ ﺍﻟﺸﺮﻙ ﺍﻷﺻﻐﺮ {‬

‫‪.‬‬ ‫)‪( 5‬‬

‫ﻓﺴﺌﻞ ﻋﻨﻪ ؟ ﻓﻘﺎﻝ ‪ } :‬ﺍﻟﺮﻳﺎﺀ {‬

‫ﻭﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ t‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ } :‬ﻣﻦ ﻣﺎﺕ ﻭﻫﻮ ﻳﺪﻋﻮ ﷲ ﻧﺪﺍ ﺩﺧﻞ‬

‫ﺍﻟﻨﺎﺭ { )‪ . (6‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ‪.‬‬

‫ﻭﳌﺴﻠﻢ ﻋﻦ ﺟﺎﺑﺮ ‪ t‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ } :‬ﻣﻦ ﻟﻘﻲ ﺍﷲ ﻻ ﻳﺸﺮﻙ ﺑﻪ ﺷﻴﺌﺎ ﺩﺧﻞ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ ‪. 132 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ ‪. 48 :‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ ﺁﻳﺔ ‪. 35 :‬‬
‫)‪ (4‬ﺃﲪﺪ )‪. (428/5‬‬
‫)‪ (5‬ﺃﲪﺪ )‪. (429/5‬‬
‫)‪ (6‬ﺍﻟﺒﺨﺎﺭﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ )‪ ، (4227‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (92‬ﺃﲪﺪ )‪. (443/1‬‬

‫‪20‬‬
 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺍﳉﻨﺔ ‪ ،‬ﻭﻣﻦ ﻟﻘﻴﻪ ﻳﺸﺮﻙ ﺑﻪ ﺷﻴﺌﺎ ﺩﺧﻞ ﺍﻟﻨﺎﺭ { )‪ . (1‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ‪.‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﺍﳋﻮﻑ ﻣﻦ ﺍﻟﺸﺮﻙ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺃﻥ ﺍﻟﺮﻳﺎﺀ ﻣﻦ ﺍﻟﺸﺮﻙ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺃﻧﻪ ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﻷﺻﻐﺮ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺃﻧﻪ ﺃﺧﻮﻑ ﻣﺎ ﳜﺎﻑ ﻣﻨﻪ ﻋﻠﻰ ﺍﻟﺼﺎﳊﲔ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﻗﺮﺏ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺍﳉﻤﻊ ﺑﲔ ﻗﺮ‪‬ﻤﺎ ﰲ ﺣﺪﻳﺚ ﻭﺍﺣﺪ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﺃﻧﻪ ﻣﻦ ﻟﻘﻴﻪ ﻻ ﻳﺸﺮﻙ ﺑﻪ ﺷﻴﺌﺎ ﺩﺧﻞ ﺍﳉﻨﺔ ‪ ،‬ﻭﻣﻦ ﻟﻘﻴﻪ ﻳﺸﺮﻙ ﺑﻪ ﺷﻴﺌﺎ ﺩﺧﻞ‬
‫ﺍﻟﻨﺎﺭ ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻣﻦ ﺃﻋﺒﺪ ﺍﻟﻨﺎﺱ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﺍﳌﺴﺄﻟﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺳﺆﺍﻝ ﺍﳋﻠﻴﻞ ﻟﻪ ﻭﻟﺒﻨﻴﻪ ﻭﻗﺎﻳﺔ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ‪.‬‬
‫) ‪(2‬‬
‫({‬ ‫‘‪Ĩ$¨Z9$# z`ÏiB #ZŽ•ÏVx. z`ù=n=ôÊr& £`åk¨XÎ) Éb>u‬‬ ‫ﺍﻟﺘﺎﺳﻌﺔ ‪ :‬ﺍﻋﺘﺒﺎﺭﻩ ﲝﺎﻝ ﺍﻷﻛﺜﺮ ﻟﻘﻮﻟﻪ ‪} :‬‬
‫]ﺇﺑﺮﺍﻫﻴﻢ ‪. [ 36 :‬‬
‫ﺍﻟﻌﺎﺷﺮﺓ ‪ :‬ﻓﻴﻪ ﺗﻔﺴﲑ )ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ( ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﻟﺒﺨﺎﺭﻱ ‪.‬‬
‫ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ‪ :‬ﻓﻀﻴﻠﺔ ﻣﻦ ﺳﻠﻢ ﻣﻦ ﺍﻟﺸﺮﻙ ‪.‬‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻌﻠﻢ )‪ ، (129‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (32‬ﺃﲪﺪ )‪. (244/3‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ ﺁﻳﺔ ‪. 36 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺑﺎﺏ ﺍﳋﻮﻑ ﻣﻦ ﺍﻟﺸﺮﻙ‬

‫ﺍﻟﺸﺮﻙ ﰲ ﺗﻮﺣﻴﺪ ﺍﻹﳍﻴﺔ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻳﻨﺎﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻛﻞ ﺍﳌﻨﺎﻓﺎﺓ ﻭﻫﻮ ﻧﻮﻋﺎﻥ ‪ :‬ﺷﺮﻙ ﺃﻛﱪ‬
‫ﺟﻠﻲ ‪ ،‬ﻭﺷﺮﻙ ﺃﺻﻐﺮ ﺧﻔﻲ ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ‪:‬‬
‫ﻓﻬﻮ ﺃﻥ ﳚﻌﻞ ﷲ ﻧﺪﺍ ﻳﺪﻋﻮﻩ ﻛﻤﺎ ﻳﺪﻋﻮ ﺍﷲ ﺃﻭ ﳜﺎﻓﻪ ﺃﻭ ﻳﺮﺟﻮﻩ ﺃﻭ ﳛﺒﻪ ﻛﺤﺐ ﺍﷲ ‪ ،‬ﺃﻭ‬
‫ﻳﺼﺮﻑ ﻟﻪ ﻧﻮﻋﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺸﺮﻙ ﻻ ﻳﺒﻘﻰ ﻣﻊ ﺻﺎﺣﺒﻪ ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ ﺷﻲﺀ ‪،‬‬
‫ﻭﻫﺬﺍ ﺍﳌﺸﺮﻙ ﺍﻟﺬﻱ ﺣﺮﻡ ﺍﷲ ﻋﻠﻴﻪ ﺍﳉﻨﺔ ﻭﻣﺄﻭﺍﻩ ﺍﻟﻨﺎﺭ ‪ .‬ﻭﻻ ﻓﺮﻕ ﰲ ﻫﺬﺍ ﺑﲔ ﺃﻥ ﻳﺴﻤﻲ ﺗﻠﻚ‬
‫ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﱵ ﺻﺮﻓﻬﺎ ﻟﻐﲑ ﺍﷲ ﻋﺒﺎﺩﺓ ‪ ،‬ﺃﻭ ﻳﺴﻤﻴﻬﺎ ﺗﻮﺳﻼ ‪ ،‬ﺃﻭ ﻳﺴﻤﻴﻬﺎ ﺑﻐﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﲰﺎﺀ‬
‫ﻓﻜﻞ ﺫﻟﻚ ﺷﺮﻙ ﺃﻛﱪ ‪ ،‬ﻷﻥ ﺍﻟﻌﱪﺓ ﲝﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ ﻭﻣﻌﺎﻧﻴﻬﺎ ﺩﻭﻥ ﺃﻟﻔﺎﻇﻬﺎ ﻭﻋﺒﺎﺭﺍ‪‬ﺎ ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺸﺮﻙ ﺍﻷﺻﻐﺮ ‪:‬‬
‫ﻓﻬﻮ ﲨﻴﻊ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﻳﺘﻮﺳﻞ ‪‬ﺎ ﺇﱃ ﺍﻟﺸﺮﻙ ‪ ،‬ﻛﺎﻟﻐﻠﻮ ﰲ ﺍﳌﺨﻠﻮﻕ ﺍﻟﺬﻱ ﻻ‬
‫ﻳﺒﻠﻎ ﺭﺗﺒﺔ ﺍﻟﻌﺒﺎﺩﺓ ‪ ،‬ﻭﻛﺎﳊﻠﻒ ﺑﻐﲑ ﺍﷲ ﻭﻳﺴﲑ ﺍﻟﺮﻳﺎﺀ ﻭﳓﻮ ﺫﻟﻚ ‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺸﺮﻙ ﻳﻨﺎﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻳﻮﺟﺐ ﺩﺧﻮﻝ ﺍﻟﻨﺎﺭ ﻭﺍﳋﻠﻮﺩ ﻓﻴﻬﺎ ﻭﺣﺮﻣﺎﻥ ﺍﳉﻨﺔ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﺃﻛﱪ ‪ ،‬ﻭﻻ ﺗﺘﺤﻘﻖ ﺍﻟﺴﻌﺎﺩﺓ ﺇﻷ ﺑﺎﻟﺴﻼﻣﺔ ﻣﻨﻪ ‪ ،‬ﻛﺎﻥ ﺣﻘﺎ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺃﻥ ﳜﺎﻑ ﻣﻨﻪ‬
‫ﺃﻋﻈﻢ ﺧﻮﻑ ﻭﺃﻥ ﻳﺴﻌﻰ ﰲ ﺍﻟﻔﺮﺍﺭ ﻣﻨﻪ ﻭﻣﻦ ﻃﺮﻗﻪ ﻭﻭﺳﺎﺋﻠﻪ ﻭﺃﺳﺒﺎﺑﻪ ‪ ،‬ﻭﻳﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ﻣﻨﻪ‬
‫ﻛﻤﺎ ﻓﻌﻞ ﺫﻟﻚ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﺻﻔﻴﺎﺀ ﻭﺧﻴﺎﺭ ﺍﳋﻠﻖ ‪.‬‬
‫ﻭﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺃﻥ ﳚﺘﻬﺪ ﰲ ﺗﻨﻤﻴﺔ ﺍﻹﺧﻼﺹ ﰲ ﻗﻠﺒﻪ ﻭﺗﻘﻮﻳﺘﻪ ‪ ،‬ﻭﺫﻟﻚ ﺑﻜﻤﺎﻝ ﺍﻟﺘﻌﻠﻖ ﺑﺎﷲ‬
‫ﺗﺄﳍﺎ ﻭﺇﻧﺎﺑﺔ ﻭﺧﻮﻓﺎ ﻭﺭﺟﺎﺀ ﻭﻃﻤﻌﺎ ﻭﻗﺼﺪﺍ ﳌﺮﺿﺎﺗﻪ ﻭﺛﻮﺍﺑﻪ ﰲ ﻛﻞ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﻌﺒﺪ ﻭﻣﺎ ﻳﺘﺮﻛﻪ‬
‫ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ ‪ ،‬ﻓﺈﻥ ﺍﻹﺧﻼﺹ ﺑﻄﺒﻴﻌﺘﻪ ﻳﺪﻓﻊ ﺍﻟﺸﺮﻙ ﺍﺛﱪ ﻭﺍﻷﺻﻐﺮ ‪ ،‬ﻭﻛﻞ ﻣﻦ‬
‫ﻭﻗﻊ ﻣﻨﻪ ﻧﻮﻉ ﻣﻦ ﺍﻟﺸﺮﻙ ﻓﻠﻀﻌﻒ ﺇﺧﻼﺻﻪ ‪.‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺑﺎﺏ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‬

‫‪( ÓÍ_yèt6¨?$# Ç`tBur O$tRr& >ouŽ•ÅÁt/ 4’n?tã 4 «!$# ’n<Î) (#þqãã÷Šr& þ’Í?ŠÎ6y™ ¾ÍnÉ‹»yd ö@è%‬‬ ‫ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪} :‬‬

‫‪] (1) { ÇÊÉÑÈ šúüÏ.ÎŽô³ßJø9$# z`ÏB O$tRr& !$tBur «!$# z`»ysö6ß™ur‬ﻳﻮﺳﻒ ‪. [ 108 :‬‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﳌﺎ ﺑﻌﺚ ﻣﻌﺎﺫﺍ ﺇﱃ ﺍﻟﻴﻤﻦ ‪ ،‬ﻗﺎﻝ ‪:‬‬
‫} ﺇﻧﻚ ﺗﺄﰐ ﻗﻮﻣﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﻓﻠﻴﻜﻦ ﺃﻭﻝ ﻣﺎ ﺗﺪﻋﻮﻫﻢ ﺇﻟﻴﻪ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ‬

‫ﺍﷲ { )‪. (2‬‬

‫ﻭﰲ ﺭﻭﺍﻳﺔ‪ } : -‬ﺇﱃ ﺃﻥ ﻳﻮﺣﺪﻭﺍ ﺍﷲ ﻓﺈﻥ ﻫﻢ ﺃﻃﺎﻋﻮﻙ ﻟﺬﻟﻚ ﻓﺄﻋﻠﻤﻬﻢ ﺃﻥ ﺍﷲ ﺍﻓﺘﺮﺽ‬

‫ﻋﻠﻴﻬﻢ ﲬﺲ ﺻﻠﻮﺍﺕ ﰲ ﻛﻞ ﻳﻮﻡ ﻭﻟﻴﻠﺔ ﻓﺈﻥ ﻫﻢ ﺃﻃﺎﻋﻮﻙ ﻟﺬﻟﻚ ‪ ،‬ﻓﺄﻋﻠﻤﻬﻢ ﺃﻥ ﺍﷲ ﺍﻓﺘﺮﺽ‬
‫ﻋﻠﻴﻬﻢ ﺻﺪﻗﺔ ﺗﺆﺧﺬ ﻣﻦ ﺃﻏﻨﻴﺎﺋﻬﻢ ﻓﺘﺮﺩ ﻋﻠﻰ ﻓﻘﺮﺍﺋﻬﻢ ‪ ،‬ﻓﺈﻥ ﻫﻢ ﺃﻃﺎﻋﻮﻙ ﻟﺬﻟﻚ ﻓﺈﻳﺎﻙ ﻭﻛﺮﺍﺋﻢ‬
‫ﺃﻣﻮﺍﳍﻢ ‪ ،‬ﻭﺍﺗﻖ ﺩﻋﻮﺓ ﺍﳌﻈﻠﻮﻡ ؛ ﻓﺈﻧﻪ ﻟﻴﺲ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﷲ ﺣﺠﺎﺏ { )‪ . (3‬ﺃﺧﺮﺟﺎﻩ ‪.‬‬

‫ﻭﳍﻤﺎ ﻋﻦ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ ‪ t‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ ﻳﻮﻡ ﺧﻴﱪ ‪ } :‬ﻷﻋﻄﲔ ﺍﻟﺮﺍﻳﺔ ﻏﺪﺍ‬

‫ﺭﺟﻼ ﳛﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ‪ ،‬ﻭﳛﺒﻪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ‪ ،‬ﻳﻔﺘﺢ ﺍﷲ ﻋﻠﻰ ﻳﺪﻳﻪ { )‪ . (4‬ﻓﺒﺎﺕ ﺍﻟﻨﺎﺱ‬

‫ﻳﺪﻭﻛﻮﻥ ﻟﻴﻠﺘﻬﻢ ‪ ،‬ﺃﻳﻬﻢ ﻳﻌﻄﺎﻫﺎ ‪ ،‬ﻓﻠﻤﺎ ﺃﺻﺒﺤﻮﺍ ﻏﺪﻭﺍ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻛﻠﻬﻢ ﻳﺮﺟﻮ ﺃﻥ‬
‫ﻳﻌﻄﺎﻫﺎ ‪ ،‬ﻓﻘﺎﻝ ‪ } :‬ﺃﻳﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ { )‪ (5‬؟ ‪ .‬ﻓﻘﻴﻞ ‪ :‬ﻫﻮ ﻳﺸﺘﻜﻲ ﻋﻴﻨﻴﻪ ‪،‬‬
‫ﻓﺄﺭﺳﻠﻮﺍ ﺇﻟﻴﻪ ﻓﺄﰐ ﺑﻪ ‪ ،‬ﻓﺒﺼﻖ ﰲ ﻋﻴﻨﻴﻪ ﻭﺩﻋﺎ ﻟﻪ ﻓﱪﻱﺀ ﻛﺄﻥ ﱂ ﻳﻜﻦ ﺑﻪ ﻭﺟﻊ ‪ ،‬ﻓﺄﻋﻄﺎﻩ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺁﻳﺔ ‪. 108 :‬‬

‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺰﻛﺎﺓ )‪ ، (1389‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (19‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺰﻛﺎﺓ )‪ ، (625‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺰﻛﺎﺓ )‪ ، (2435‬ﺃﺑﻮ‬
‫ﺩﺍﻭﺩ ﺍﻟﺰﻛﺎﺓ )‪ ، (1584‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻛﺎﺓ )‪ ، (1783‬ﺃﲪﺪ )‪ ، (233/1‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺰﻛﺎﺓ )‪. (1614‬‬
‫)‪ (3‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺰﻛﺎﺓ )‪ ، (1425‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (19‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺰﻛﺎﺓ )‪ ، (625‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺰﻛﺎﺓ )‪ ، (2435‬ﺃﺑﻮ‬
‫ﺩﺍﻭﺩ ﺍﻟﺰﻛﺎﺓ )‪ ، (1584‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻛﺎﺓ )‪ ، (1783‬ﺃﲪﺪ )‪ ، (233/1‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺰﻛﺎﺓ )‪. (1614‬‬
‫)‪ (4‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ )‪ ، (2847‬ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ )‪ ، (2406‬ﺃﲪﺪ )‪. (333/5‬‬
‫)‪ (5‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ )‪ ، (3498‬ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ )‪ ، (2406‬ﺃﲪﺪ )‪. (333/5‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺍﻟﺮﺍﻳﺔ ‪ ،‬ﻓﻘﺎﻝ ‪ } :‬ﺍﻧﻔﺬ ﻋﻠﻰ ﺭﺳﻠﻚ ﺣﱴ ﺗﱰﻝ ﺑﺴﺎﺣﺘﻬﻢ ‪ ،‬ﰒ ﺍﺩﻋﻬﻢ ﺇﱃ ﺍﻹﺳﻼﻡ ‪،‬‬
‫ﻭﺃﺧﱪﻫﻢ ﲟﺎ ﳚﺐ ﻋﻠﻴﻬﻢ ﻣﻦ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻪ ‪ ،‬ﻓﻮﺍﷲ ﻷﻥ ﻳﻬﺪﻱ ﺍﷲ ﺑﻚ ﺭﺟﻼ ﻭﺍﺣﺪﺍ‬
‫ﺧﲑ ﻟﻚ ﻣﻦ ﲪﺮ ﺍﻟﻨﻌﻢ { )‪ (1‬ﻳﺪﻭﻛﻮﻥ ‪ :‬ﺃﻱ ﳜﻮﺿﻮﻥ ‪.‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﺃﻥ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻃﺮﻳﻖ ﻣﻦ ﺍﺗﺒﻊ ﺭﺳﻮﻝ ﺍﷲ ‪. r‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺍﻹﺧﻼﺹ ‪ ،‬ﻷﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﻟﻮ ﺩﻋﺎ ﺇﱃ ﺍﳊﻖ ‪ ،‬ﻓﻬﻮ ﻳﺪﻋﻮ ﺇﱃ‬
‫ﻧﻔﺴﻪ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺃﻥ ﺍﻟﺒﺼﲑﺓ ﻣﻦ ﺍﻟﻔﺮﺍﺋﺾ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﻣﻦ ﺩﻻﺋﻞ ﺣﺴﻦ ﺍﻟﺘﻮﺣﻴﺪ ‪ :‬ﺃﻧﻪ ﺗﱰﻳﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺍﳌﺴﺒﺔ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺃﻥ ﻣﻦ ﻗﺒﺢ ﺍﻟﺸﺮﻙ ﻛﻮﻧﻪ ﻣﺴﺒﺔ ﷲ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﻭﻫﻲ ﻣﻦ ﺃﳘﻬﺎ‪ : -‬ﺇﺑﻌﺎﺩ ﺍﳌﺴﻠﻢ ﻋﻦ ﺍﳌﺸﺮﻛﲔ ﻻ ﻳﺼﲑ ﻣﻨﻬﻢ ﻭﻟﻮ ﱂ‬
‫ﻳﺸﺮﻙ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﻛﻮﻥ ﺍﻟﺘﻮﺣﻴﺪ ﺃﻭﻝ ﻭﺍﺟﺐ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﺃﻥ ﻳﺒﺪﺃ ﺑﻪ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﺣﱴ ﺍﻟﺼﻼﺓ ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ‪ :‬ﺃﻥ ﻣﻌﲎ ‪ " :‬ﺃﻥ ﻳﻮﺣﺪﻭﺍ ﺍﷲ " ﻣﻌﲎ ﺷﻬﺎﺩﺓ ‪ :‬ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‪.‬‬
‫ﺍﻟﻌﺎﺷﺮﺓ ‪ :‬ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﻫﻮ ﻻ ﻳﻌﺮﻓﻬﺎ ‪ ،‬ﺃﻭ ﻳﻌﺮﻓﻬﺎ ﻭﻻ ﻳﻌﻤﻞ‬
‫‪‬ﺎ ‪.‬‬
‫ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ‪ :‬ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻴﻢ ﺑﺎﻟﺘﺪﺭﻳﺞ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ‪ :‬ﺍﻟﺒﺪﺍﺀﺓ ﺑﺎﻷﻫﻢ ﻓﺎﻷﻫﻢ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ ‪ :‬ﻣﺼﺮﻑ ﺍﻟﺰﻛﺎﺓ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ ‪ :‬ﻛﺸﻒ ﺍﻟﻌﺎﱂ ﺍﻟﺸﺒﻬﺔ ﻋﻦ ﺍﳌﺘﻌﻠﻢ ‪.‬‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ )‪ ، (3498‬ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ )‪ ، (2406‬ﺃﲪﺪ )‪. (333/5‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺍﳋﺎﻣﺴﺔ ﻋﺸﺮﺓ ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻦ ﻛﺮﺍﺋﻢ ﺍﻷﻣﻮﺍﻝ ‪.‬‬

‫ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ ‪ :‬ﺍﺗﻘﺎﺀ ﺩﻋﻮﺓ ﺍﳌﻈﻠﻮﻡ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ ‪ :‬ﺍﻹﺧﺒﺎﺭ ﺑﺄ‪‬ﺎ ﻻ ﲢﺠﺐ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ﻋﺸﺮﺓ ‪ :‬ﻣﻦ ﺃﺩﻟﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻣﺎ ﺟﺮﻯ ﻋﻠﻰ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ﻭﺳﺎﺩﺍﺕ ﺍﻷﻭﻟﻴﺎﺀ ﻣﻦ‬
‫ﺍﳌﺸﻘﺔ ﻭﺍﳉﻮﻉ ﻭﺍﻟﻮﺑﺎﺀ ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ﻋﺸﺮﺓ ‪ :‬ﻗﻮﻟﻪ ‪ " :‬ﻷﻋﻄﲔ ﺍﻟﺮﺍﻳﺔ " ‪ .‬ﺍﱁ ‪ .‬ﻋﻠﻢ ﻣﻦ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻮﺓ ‪.‬‬
‫ﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﺗﻔﻠﻪ ﰲ ﻋﻴﻨﻴﻪ ﻋﻠﻢ ﻣﻦ ﺃﻋﻼﻣﻬﺎ ﺃﻳﻀﺎ ‪.‬‬
‫ﺍﳊﺎﺩﻳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﻓﻀﻴﻠﺔ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﻓﻀﻞ ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﺩﻭﻛﻬﻢ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ‪ ،‬ﻭﺷﻐﻠﻬﻢ ﻋﻦ ﺑﺸﺎﺭﺓ‬
‫ﺍﻟﻔﺘﺢ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ ‪ ،‬ﳊﺼﻮﳍﺎ ﳌﻦ ﱂ ﻳﺴﻊ ﳍﺎ ﻭﻣﻨﻌﻬﺎ ﻋﻤﻦ ﺳﻌﻰ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﺍﻷﺩﺏ ﰲ ﻗﻮﻟﻪ ‪ " :‬ﻋﻠﻰ ﺭﺳﻠﻚ " ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻹﺳﻼﻡ ﻗﺒﻞ ﺍﻟﻘﺘﺎﻝ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﺃﻧﻪ ﻣﺸﺮﻭﻉ ﳌﻦ ﺩﻋﻮﺍ ﻗﺒﻞ ﺫﻟﻚ ﻭﻗﻮﺗﻠﻮﺍ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﺍﻟﺪﻋﻮﺓ ﺑﺎﳊﻜﻤﺔ ﻟﻘﻮﻟﻪ ‪ " :‬ﺃﺧﱪﻫﻢ ﲟﺎ ﳚﺐ ﻋﻠﻴﻬﻢ " ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﺍﳌﻌﺮﻓﺔ ﲝﻖ ﺍﷲ ﰲ ﺍﻹﺳﻼﻡ ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﺛﻮﺍﺏ ﻣﻦ ﺍﻫﺘﺪﻯ ﻋﻠﻰ ﻳﺪﻳﻪ ﺭﺟﻞ ﻭﺍﺣﺪ ‪.‬‬
‫ﺍﻟﺜﻼﺛﻮﻥ ‪ :‬ﺍﳊﻠﻒ ﻋﻠﻰ ﺍﻟﻔﺘﻴﺎ ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺬﻱ ﺻﻨﻌﻪ ﺍﳌﺆﻟﻒ ﰲ ﻫﺬﺍ ﺍﻷﺑﻮﺍﺏ ﰲ ﻏﺎﻳﺔ ﺍﳌﻨﺎﺳﺒﺔ ‪ ،‬ﻓﺈﻧﻪ ﺫﻛﺮ ﰲ‬
‫ﺍﻷﺑﻮﺍﺏ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺟﻮﺏ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻓﻀﻠﻪ ‪ ،‬ﻭﺍﳊﺚ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺗﻜﻤﻴﻠﻪ ‪ ،‬ﻭﺍﻟﺘﺤﻘﻖ ﺑﻪ ﻇﺎﻫﺮﺍ‬
‫ﻭﺑﺎﻃﻨﺎ ‪ ،‬ﻭﺍﳋﻮﻑ ﻣﻦ ﺿﺪﻩ ‪ ،‬ﻭﺑﺬﻟﻚ ﻳﻜﻤﻞ ﺍﻟﻌﺒﺪ ﻧﻔﺴﻪ ‪.‬‬
‫ﰒ ﺫﻛﺮ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺗﻜﻤﻴﻠﻪ ﻟﻐﲑﻩ ﺑﺎﻟﺪﻋﻮﺓ ﺇﱃ ﺷﻬﺎﺩﺓ )ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ( ﻓﺈﻧﻪ ﻻ ﻳﺘﻢ‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺍﻟﺘﻮﺣﻴﺪ ﺣﱴ ﻳﻜﻤﻞ ﺍﻟﻌﺒﺪ ﲨﻴﻊ ﻣﺮﺍﺗﺒﻪ ﰒ ﻳﺴﻌﻰ ﰲ ﺗﻜﻤﻴﻞ ﻏﲑﻩ‪ -‬ﻭﻫﺬﺍ ﻫﻮ ﻃﺮﻳﻖ ﲨﻴﻊ‬
‫ﺍﻷﻧﺒﻴﺎﺀ‪ -‬ﻓﺈ‪‬ﻢ ﺃﻭﻝ ﻣﺎ ﻳﺪﻋﻮﻥ ﻗﻮﻣﻬﻢ ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ‪ ،‬ﻭﻫﻲ ﻃﺮﻳﻘﺔ‬
‫ﺳﻴﺪﻫﻢ ﻭﺇﻣﺎﻣﻬﻢ ‪ r‬ﻷﻧﻪ ﻗﺎﻡ ‪‬ﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺃﻋﻈﻢ ﻗﻴﺎﻡ ﻭﺩﻋﺎ ﺇﱃ ﺳﺒﻴﻞ ﺭﺑﻪ ﺑﺎﳊﻜﻤﺔ ﻭﺍﳌﻮﻋﻈﺔ‬
‫ﺍﳊﺴﻨﺔ ﻭﺍ‪‬ﺎﺩﻟﺔ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ‪ -‬ﱂ ﻳﻔﺘﺮ ﻭﱂ ﻳﻀﻌﻒ ﺣﱴ ﺃﻗﺎﻡ ﺍﷲ ﺑﻪ ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﻫﺪﻯ ﺑﻪ‬
‫ﺍﳋﻠﻖ ﺍﻟﻌﻈﻴﻢ ‪ ،‬ﻭﻭﺻﻞ ﺩﻳﻨﻪ ﺑﱪﻛﺔ ﺩﻋﻮﺗﻪ ﺇﱃ ﻣﺸﺎﺭﻕ ﺍﻷﺭﺽ ﻭﻣﻐﺎﺭ‪‬ﺎ‪ -‬ﻭﻛﺎﻥ ﻳﺪﻋﻮ ﺑﻨﻔﺴﻪ‬
‫ﻭﻳﺄﻣﺮ ﺭﺳﻠﻪ ﻭﺃﺗﺒﺎﻋﻪ ﺃﻥ ﻳﺪﻋﻮﺍ ﺇﱃ ﺍﷲ ﻭﺇﱃ ﺗﻮﺣﻴﺪﻩ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﻷﻥ ﲨﻴﻊ ﺍﻷﻋﻤﺎﻝ‬
‫ﻣﺘﻮﻗﻔﺔ ﰲ ﺻﺤﺘﻬﺎ ﻭﻗﺒﻮﳍﺎ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ ‪.‬‬
‫ﻓﻜﻤﺎ ﺃﻥ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺃﻥ ﻳﻘﻮﻡ ﺑﺘﻮﺣﻴﺪ ﺍﷲ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺪﻋﻮ ﺍﻟﻌﺒﺎﺩ ﺇﱃ ﺍﷲ ﺑﺎﻟﱵ ﻫﻲ‬
‫ﺃﺣﺴﻦ ‪ ،‬ﻭﻛﻞ ﻣﻦ ﺍﻫﺘﺪﻯ ﻋﻠﻰ ﻳﺪﻳﻪ ﻓﻠﻪ ﻣﺜﻞ ﺃﺟﻮﺭﻫﻢ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻨﻘﺺ ﻣﻦ ﺃﺟﻮﺭﻫﻢ‬
‫ﺷﻲﺀ ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ‪ ،‬ﻭﺇﱃ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻓﺮﺿﺎ ﻋﻠﻰ ﻛﻞ ﺃﺣﺪ ‪ ،‬ﻛﺎﻥ‬
‫ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﻛﻞ ﺃﺣﺪ ﲝﺴﺐ ﻣﻘﺪﻭﺭﻩ ‪.‬‬
‫ﻓﻌﻠﻰ ﺍﻟﻌﺎﱂ ﻣﻦ ﺑﻴﺎﻥ ﺫﻟﻚ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﺭﺷﺎﺩ ﻭﺍﳍﺪﺍﻳﺔ ﺃﻋﻈﻢ ﳑﺎ ﻋﻠﻰ ﻏﲑﻩ ﳑﻦ ﻟﻴﺲ‬
‫ﺑﻌﺎﱂ ‪.‬‬
‫ﻭﻋﻠﻰ ﺍﻟﻘﺎﺩﺭ ﺑﺒﺪﻧﻪ ﻭﻳﺪﻩ ﺃﻭ ﻣﺎﻟﻪ ﺃﻭ ﺟﺎﻫﻪ ﻭﻗﻮﻟﻪ ﺃﻋﻈﻢ ﳑﺎ ﻋﻠﻰ ﻣﻦ ﻟﻴﺴﺖ ﻟﻪ ﺗﻠﻚ‬
‫ﺍﻟﻘﺪﺭﺓ ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪] (1) { ÷Läê÷èsÜtFó™$# $tB ©!$# (#qà)¨?$$sù } :‬ﺍﻟﺘﻐﺎﺑﻦ ‪ . [ 16 :‬ﻭﺭﺣﻢ ﺍﷲ ﻣﻦ ﺃﻋﺎﻥ‬
‫ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻭﻟﻮ ﺑﺸﻄﺮ ﻛﻠﻤﺔ ‪ ،‬ﻭﺇﳕﺎ ﺍﳍﻼﻙ ﰲ ﺗﺮﻙ ﻣﺎ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﻫﺬﺍ‬
‫ﺍﻟﺪﻳﻦ ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺘﻐﺎﺑﻦ ﺁﻳﺔ ‪. 16 :‬‬

‫‪26‬‬
 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺑﺎﺏ ﺗﻔﺴﲑ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‬

Ü>t•ø%r& öNåkš‰r& s's#‹Å™uqø9$# ÞOÎgÎn/u‘ 4’n<Î) šcqäótGö6tƒ šcqããô‰tƒ tûïÏ%©!$# y7Í´¯»s9'ré& } : ‫ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬

: ‫]ﺍﻹﺳﺮﺍﺀ‬ (1 )
{ ÇÎÐÈ #Y‘rä‹øtxC tb%x. y7În/u‘ z>#x‹tã ¨bÎ) 4 ÿ¼çmt/#x‹tã šcqèù$sƒs†ur ¼çmtGyJômu‘ tbqã_ö•tƒur

. [ 57
’ÎTt•sÜsù “Ï%©!$# žwÎ) ÇËÏÈ tbr߉ç7÷ès? $£JÏiB Öä!#t•t/ ÓÍ_¯RÎ) ÿ¾ÏmÏBöqs%ur Ïm‹Î/L{ ãLìÏdºt•ö/Î) tA$s% øŒÎ)ur } : ‫ﻭﻗﻮﻟﻪ‬

: ‫]ﺍﻟﺰﺧﺮﻑ‬ (2 )
{ ÇËÑÈ tbqãèÅ_ö•tƒ öNßg¯=yès9 ¾ÏmÎ7É)tã ’Îû Zpu‹Ï%$t/ OpyJÎ=x. $ygn=yèy_ur ÇËÐÈ ÈûïωökuŽy™ ¼çm¯RÎ*sù

. [ 28 -26
: ‫ﺍﻵﻳﺔ ] ﺍﻟﺘﻮﺑﺔ‬ (3 )
{ «!$# Âcrߊ `ÏiB $\/$t/ö‘r& öNßguZ»t6÷dâ‘ur öNèdu‘$t6ômr& (#ÿrä‹sƒªB$# } : ‫ﻭﻗﻮﻟﻪ‬
. [31
( « ! $ # É b = ß s x . ö N å k t X q™ 6 Ï t ä † #Y Š #y ‰ Rr & « ! $ # È b rß Š `Ï B ä ‹ Ï ‚ - G t ƒ `t B Ä ¨ $¨ Z 9$ # š Æ Ï B u r } : ‫ﻭﻗﻮﻟﻪ‬

. [ 165 : ‫( ]ﺍﻟﺒﻘﺮﺓ‬4) { 3 ° ! ${ 6 ã m ‘ ‰ x © r & ( # þ q ã Z t B #u ä t û ïÉ ‹ © 9 $ # u r

‫ ﻭﻛﻔﺮ ﲟﺎ ﻳﻌﺒﺪ ﻣﻦ‬، ‫ } ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‬: ‫ ﺃﻧﻪ ﻗﺎﻝ‬r ‫ﻭﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﻟﻨﱯ‬

. (5) { U ‫ ﻭﺣﺴﺎﺑﻪ ﻋﻠﻰ ﺍﷲ‬، ‫ﺩﻭﻥ ﺍﷲ ﺣﺮﻡ ﻣﺎﻟﻪ ﻭﺩﻣﻪ‬

. ‫ ﻣﺎ ﺑﻌﺪﻫﺎ ﻣﻦ ﺍﻷﺑﻮﺍﺏ‬: ‫ﻭﺷﺮﺡ ﻫﺬﻩ ﺍﻟﺘﺮﲨﺔ‬
‫ ﻭﺑﻴﻨﻬﺎ ﺑﺄﻣﻮﺭ‬. ‫ ﻭﻫﻲ ﺗﻔﺴﲑ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺗﻔﺴﲑ ﺍﻟﺸﻬﺎﺩﺓ‬. ‫ﻓﻴﻪ ﺃﻛﱪ ﺍﳌﺴﺎﺋﻞ ﻭﺃﳘﻬﺎ‬
: ‫ﻭﺍﺿﺤﺔ‬

. 57 : ‫( ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺁﻳﺔ‬1)

. 28-26 : ‫( ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ ﺍﻵﻳﺎﺕ‬2)
. 31 : ‫( ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ‬3)
. 165 : ‫( ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ‬4)
. (394/6) ‫ ﺃﲪﺪ‬، (23) ‫( ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ‬5)

27
 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫* ﻣﻨﻬﺎ ‪ :‬ﺁﻳﺔ ﺍﻹﺳﺮﺍﺀ ‪ .‬ﺑﲔ ﻓﻴﻬﺎ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳌﺸﺮﻛﲔ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﺍﻟﺼﺎﳊﲔ ‪ ،‬ﻓﻔﻴﻬﺎ‬
‫ﺑﻴﺎﻥ ﺃﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ‪.‬‬
‫* ﻭﻣﻨﻬﺎ ‪ :‬ﺁﻳﺔ ﺑﺮﺍﺀﺓ ﺑﲔ ﻓﻴﻬﺎ ﺃﻥ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺍﲣﺬﻭﺍ ﺃﺣﺒﺎﺭﻫﻢ ﻭﺭﻫﺒﺎ‪‬ﻢ ﺃﺭﺑﺎﺑﺎ ﻣﻦ ﺩﻭﻥ‬
‫ﺍﷲ ‪.‬‬
‫ﻭﺑﲔ ﺃ‪‬ﻢ ﱂ ﻳﺆﻣﺮﻭﺍ ﺇﻻ ﺑﺄﻥ ﻳﻌﺒﺪﻭﺍ ﺇﳍﺎ ﻭﺍﺣﺪﺍ ﻣﻊ ﺃﻥ ﺗﻔﺴﲑﻫﺎ ﺍﻟﺬﻱ ﻻ ﺇﺷﻜﺎﻝ ﻓﻴﻪ‬
‫ﻃﺎﻋﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻌﺒﺎﺩ ﰲ ﺍﳌﻌﺼﻴﺔ ‪ ،‬ﻻ ﺩﻋﺎﺅﻫﻢ ﺇﻳﺎﻫﻢ ‪.‬‬
‫)‪“Ï%©!$# žwÎ) ÇËÏÈ tbr߉ç7÷ès? $£JÏiB Öä!#t•t/ ÓÍ_¯RÎ‬‬ ‫* ﻭﻣﻨﻬﺎ ‪ :‬ﻗﻮﻝ ﺍﳋﻠﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻠﻜﻔﺎﺭ ‪} :‬‬

‫‪] (1) { ’ÎTt•sÜsù‬ﺍﻟﺰﺧﺮﻑ ‪. [ 27 -26 :‬‬

‫ﻓﺎﺳﺘﺜﲎ ﻣﻦ ﺍﳌﻌﺒﻮﺩﻳﻦ ﺭﺑﻪ ‪.‬‬
‫ﻭﺫﻛﺮ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﻫﺬﻩ ﺍﻟﱪﺍﺀﺓ ﻭﻫﺬﻩ ﺍﳌﻮﺍﻻﺓ ﻫﻲ ﺗﻔﺴﲑ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺃﻟﻪ ﺇﻻ ﺍﷲ ‪،‬‬
‫ﻓﻘﺎﻝ ‪] (2) { ÇËÑÈ tbqãèÅ_ö•tƒ öNßg¯=yès9 ¾ÏmÎ7É)tã ’Îû Zpu‹Ï%$t/ OpyJÎ=x. $ygn=yèy_ur } :‬ﺍﻟﺰﺧﺮﻑ ‪. [ 28 :‬‬

‫‪Í‘$¨Y9$# z`ÏB tûüÅ_Ì•»y‚Î/ Nèd $tBur‬‬ ‫* ﻭﻣﻨﻬﺎ ‪ :‬ﺁﻳﺔ ﺍﻟﺒﻘﺮﺓ ﰲ ﺍﻟﻜﻔﺎﺭ ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﺍﷲ ﻓﻴﻬﻢ ‪} :‬‬

‫‪] (3) { ÇÊÏÐÈ‬ﺍﻟﺒﻘﺮﺓ ‪. [ 167 :‬‬

‫ﺫﻛﺮ ﺃ‪‬ﻢ ﳛﺒﻮﻥ ﺃﻧﺪﺍﺩﻫﻢ ﻛﺤﺐ ﺍﷲ ‪ ،‬ﻓﺪﻝ ﻋﻠﻰ ﺃ‪‬ﻢ ﳛﺒﻮﻥ ﺍﷲ ﺣﺒﺎ ﻋﻈﻴﻤﺎ ﻭﱂ‬
‫ﻳﺪﺧﻠﻬﻢ ﰲ ﺍﻹﺳﻼﻡ ‪ ،‬ﻓﻜﻴﻒ ﲟﻦ ﺃﺣﺐ ﺍﻟﻨﺪ ﺃﻛﱪ ﻣﻦ ﺣﺐ ﺍﷲ ؟ ﻭﻛﻴﻒ ﲟﻦ ﱂ ﳛﺐ ﺇﻻ‬
‫ﺍﻟﻨﺪ ﻭﺣﺪﻩ ﻭﱂ ﳛﺐ ﺍﷲ ؟‬
‫* ﻭﻣﻨﻬﺎ ‪ :‬ﻗﻮﻟﻪ ‪ } r‬ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﻛﻔﺮ ﲟﺎ ﻳﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺣﺮﻡ ﻣﺎﻟﻪ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ ﺍﻵﻳﺘﺎﻥ ‪. 27 ، 26 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ ﺁﻳﺔ ‪. 28 :‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. 167 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻭﺩﻣﻪ ﻭﺣﺴﺎﺑﻪ ﻋﻠﻰ ﺍﷲ { )‪. (1‬‬

‫ﻭﻫﺬﺍ ﻣﻦ ﺃﻋﻈﻢ ﻣﺎ ﻳﺒﲔ ﻣﻌﲎ ‪ " :‬ﻻ ﺃﻟﻪ ﺇﻻ ﺍﷲ " ﻓﺈﻧﻪ ﱂ ﳚﻌﻞ ﺍﻟﺘﻠﻔﻆ ‪‬ﺎ ﻋﺎﺻﻤﺎ ﻟﻠﺪﻡ‬
‫ﻭﺍﳌﺎﻝ ‪ ،‬ﺑﻞ ﻭﻻ ﻣﻌﺮﻓﺔ ﻣﻌﻨﺎﻫﺎ ﻣﻊ ﻟﻔﻈﻬﺎ ‪ ،‬ﺑﻞ ﻭﻻ ﺍﻹﻗﺮﺍﺭ ﺑﺬﻟﻚ ‪ ،‬ﺑﻞ ﻭﻻ ﻛﻮﻧﻪ ﻻ ﻳﺪﻋﻮ ﺇﻻ‬
‫ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ‪ ،‬ﺑﻞ ﻻ ﳛﺮﻡ ﻣﺎﻟﻪ ﻭﺩﻣﻪ ﺣﱴ ﻳﻀﻴﻒ ﺇﱃ ﺫﻟﻚ ﺍﻟﻜﻔﺮ ﲟﺎ ﻳﻌﺒﺪ ﻣﻦ‬
‫ﺩﻭﻥ ﺍﷲ ‪ ،‬ﻓﺈﻥ ﺷﻚ ﺃﻭ ﺗﻮﻗﻒ ﱂ ﳛﺮﻡ ﻣﺎﻟﻪ ﻭﻻ ﺩﻣﻪ ‪ ،‬ﻓﻴﺎ ﳍﺎ ﻣﻦ ﻣﺴﺄﻟﺔ ﻣﺎ ﺃﻋﻈﻤﻬﺎ‬
‫ﻭﺃﺟﻠﻬﺎ ‪ ،‬ﻭﻳﺎ ﻟﻪ ﻣﻦ ﺑﻴﺎﻥ ﻣﺎ ﺃﻭﺿﺤﻪ ‪ ،‬ﻭﺣﺠﺔ ﻣﺎ ﺃﻗﻄﻌﻬﺎ ﻟﻠﻤﻨﺎﺯﻉ ‪.‬‬
‫ﺑﺎﺏ ﺗﻔﺴﲑ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‬
‫ﳘﺎ ﲟﻌﲎ ﻭﺍﺣﺪ ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺑﺎﺏ ﻋﻄﻒ ﺍﳌﺘﺮﺍﺩﻓﲔ ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺃﻛﱪ ﺍﳌﺴﺎﺋﻞ ﻭﺃﳘﻬﺎ ﻛﻤﺎ ﻗﺎﻝ ﺍﳌﺼﻨﻒ‪ -‬ﺭﲪﻪ ﺍﷲ‪. -‬‬
‫ﻭﺣﻘﻴﻘﺔ ﺗﻔﺴﲑ ﺍﻟﺘﻮﺣﻴﺪ ‪ :‬ﺍﻟﻌﻠﻢ ﻭﺍﻻﻋﺘﺮﺍﻑ ﺑﺘﻔﺮﺩ ﺍﻟﺮﺏ ﲜﻤﻴﻊ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ‬
‫ﻭﺇﺧﻼﺹ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻪ ‪.‬‬
‫ﻭﺫﻟﻚ ﻳﺮﺟﻊ ﺇﱃ ﺃﻣﺮﻳﻦ ‪:‬‬
‫ﺍﻷﻣﺮ ﺍﻷﻭﻝ ‪ :‬ﻧﻔﻲ ﺍﻷﻟﻮﻫﻴﺔ ﻛﻠﻬﺎ ﻋﻦ ﻏﲑ ﺍﷲ ‪ ،‬ﺑﺄﻥ ﻳﻌﻠﻢ ﻭﻳﻌﺘﻘﺪ ﺃﻧﻪ ﻻ ﻳﺴﺘﺤﻖ ﺍﻹﳍﻴﺔ‬
‫ﻭﻻ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺃﺣﺪ ﻣﻦ ﺍﳋﻠﻖ ﻻ ﻧﱯ ﻣﺮﺳﻞ ‪ ،‬ﻭﻻ ﻣﻠﻚ ﻣﻘﺮﺏ ﻭﻻ ﻏﲑﳘﺎ ‪ ،‬ﻭﺃﻧﻪ‬
‫ﻟﻴﺲ ﻷﺣﺪ ﻣﻦ ﺍﳋﻠﻖ ﰲ ﺫﻟﻚ ﺣﻆ ﻭﻻ ﻧﺼﻴﺐ ‪.‬‬
‫ﻭﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ ‪ :‬ﺇﺛﺒﺎﺕ ﺍﻷﻟﻮﻫﻴﺔ ﷲ ﺗﻌﺎﱃ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻭﺗﻔﺮﺩﻩ ﲟﻌﺎﱄ ﺍﻷﻟﻮﻫﻴﺔ‬
‫ﻛﻠﻬﺎ ‪ ،‬ﻭﻫﻲ ﻧﻌﻮﺕ ﺍﻟﻜﻤﺎﻝ ﻛﻠﻬﺎ ‪ ،‬ﻭﻻ ﻳﻜﻔﻲ ﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺣﺪﻩ ﺣﱴ ﳛﻘﻘﻪ ﺍﻟﻌﺒﺪ‬
‫ﺑﺈﺧﻼﺹ ﻛﻠﻤﺔ ﺃﻧﻪ ﺍﻟﺪﻳﻦ ﷲ ‪ ،‬ﻓﻴﻘﻮﻡ ﺑﺎﻹﺳﻼﻡ ﻭﺍﻹﳝﺎﻥ ﻭﺍﻹﺣﺴﺎﻥ ﻭﲝﻘﻮﻕ ﺍﷲ ﻭﺣﻘﻮﻕ‬
‫ﺧﻠﻘﻪ ‪ ،‬ﻗﺎﺻﺪﺍ ﺑﺬﻟﻚ ﻭﺟﻪ ﺍﷲ ‪ ،‬ﻭﻃﺎﻟﺒﺎ ﺭﺿﻮﺍﻧﻪ ﻭﺛﻮﺍﺑﻪ ‪. .‬‬
‫ﻭﻳﻌﻠﻢ ﺃﻥ ﻣﻦ ﲤﺎﻡ ﺗﻔﺴﲑﻫﺎ ﻭﲢﻘﻴﻘﻬﺎ ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﻋﺒﺎﺩﺓ ﻏﲑ ﺍﷲ ‪ ،‬ﻭﺃﻥ ﺍﲣﺎﺫ ﺃﻧﺪﺍﺩ ﳛﺒﻬﻢ‬
‫ﻛﺤﺐ ﺍﷲ ﺃﻭ ﻳﻄﻴﻌﻬﻢ ﻛﻄﺎﻋﺔ ﺍﷲ ﺃﻭ ﻳﻌﻤﻞ ﳍﻢ ﻛﻤﺎ ﻳﻌﻤﻞ ﷲ ﻳﻨﺎﰲ ﻣﻌﲎ ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‬

‫)‪ (1‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (23‬ﺃﲪﺪ )‪. (394/6‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺃﺷﺪ ﺍﳌﻨﺎﻓﺎﺓ ‪.‬‬

‫ﻭﺑﲔ ﺍﳌﺼﻨﻒ ﺭﲪﻪ ﺍﷲ ‪ :‬ﺃﻥ ﻣﻦ ﺃﻋﻈﻢ ﻣﺎ ﻳﺒﲔ ﻣﻌﲎ ﻻ ﺃﻟﻪ ﺇﻻ ﺍﷲ ﻗﻮﻟﻪ ‪ } r‬ﻣﻦ ﻗﺎﻝ‬

‫ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﻛﻔﺮ ﲟﺎ ﻳﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺣﺮﻡ ﻣﺎﻟﻪ ﻭﺩﻣﻪ ﻭﺣﺴﺎﺑﻪ ﻋﻠﻰ ﺍﷲ { )‪ . (1‬ﻓﻠﻢ‬
‫ﳚﻌﻞ ﳎﺮﺩ ﺍﻟﺘﻠﻔﻆ ‪‬ﺎ ﻋﺎﺻﻤﺎ ﻟﻠﺪﻡ ﻭﺍﳌﺎﻝ ‪ ،‬ﺑﻞ ﻭﻻ ﻣﻌﺮﻓﺔ ﻣﻌﻨﺎﻫﺎ ﻣﻊ ﻟﻔﻈﻬﺎ ‪ ،‬ﺑﻞ ﻭﻻ ﺍﻹﻗﺮﺍﺭ‬
‫ﺑﺬﻟﻚ ‪ ،‬ﺑﻞ ﻭﻻ ﻛﻮﻧﻪ ﻻ ﻳﺪﻋﻮ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ‪ ،‬ﺑﻞ ﻻ ﳛﺮﻡ ﻣﺎﻟﻪ ﻭﻻ ﺩﻣﻪ ﺣﱴ‬
‫ﻳﻀﻴﻒ ﺇﱃ ﺫﻟﻚ ﺍﻟﻜﻔﺮ ﲟﺎ ﻳﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻓﺈﻥ ﺷﻚ ﺃﻭ ﺗﻮﻗﻒ ﱂ ﳛﺮﻡ ﻣﺎﻟﻪ ﻭﻻ ﺩﻣﻪ ‪.‬‬
‫ﻓﺘﺒﲔ ﺑﺬﻟﻚ ﺃﻧﻪ ‪ :‬ﻻ ﺑﺪ ﻣﻦ ﺍﻋﺘﻘﺎﺩ ﻭﺟﻮﺏ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ‪ ،‬ﻭﻣﻦ‬
‫ﺍﻹﻗﺮﺍﺭ ﺑﺬﻟﻚ ﺍﻋﺘﻘﺎﺩﺍ ﻭﻧﻄﻘﺎ ‪ ،‬ﻭﻻ ﺑﺪ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﺑﻌﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ﻃﺎﻋﺔ ﷲ ﻭﺍﻧﻘﻴﺎﺩﺍ ‪ ،‬ﻭﻻ ﺑﺪ‬
‫ﻣﻦ ﺍﻟﱪﺍﺀﺓ ﳑﺎ ﻳﻨﺎﰲ ﺫﻟﻚ ﻋﻘﺪﺍ ﻭﻗﻮﻻ ﻭﻓﻌﻼ ‪.‬‬
‫ﻭﻻ ﻳﺘﻢ ﺫﻟﻚ ﺇﻻ ﲟﺤﺒﺔ ﺍﻟﻘﺎﺋﻤﲔ ﺑﺘﻮﺣﻴﺪ ﺍﷲ ﻭﻣﻮﺍﻻ‪‬ﻢ ﻭﻧﺼﺮ‪‬ﻢ ‪ ،‬ﻭﺑﻐﺾ ﺃﻫﻞ ﺍﻟﻜﻔﺮ‬
‫ﻭﺍﻟﺸﺮﻙ ﻭﻣﻌﺎﺩﺍ‪‬ﻢ ‪ ،‬ﻻ ﺗﻐﲏ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺍﻷﻟﻔﺎﻅ ﺍ‪‬ﺮﺩﺓ ‪ ،‬ﻭﻻ ﺍﻟﺪﻋﺎﻭﻯ ﺍﳋﺎﻟﻴﺔ ﻣﻦ‬
‫ﺍﳊﻘﻴﻘﺔ ‪ ،‬ﺑﻞ ﻻ ﺑﺪ ﺃﻥ ﻳﺘﻄﺎﺑﻖ ﺍﻟﻌﻠﻢ ﻭﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻣﺘﻼﺯﻣﺔ‬
‫ﻣﱴ ﲣﻠﻒ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﲣﻠﻔﺖ ﺍﻟﺒﻘﻴﺔ ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫ﺑﺎﺏ ﻣﻦ ﺍﻟﺸﺮﻙ ﻟﺒﺲ ﺍﳊﻠﻘﺔ ﻭﺍﳋﻴﻂ ﻭﳓﻮﳘﺎ ﻟﺮﻓﻊ ﺍﻟﺒﻼﺀ ﺃﻭ ﺩﻓﻌﻪ‬
‫‪A h Ž Û Ø Î / ª ! $ # u ’ Î T y Š #u ‘ r & ÷ b Î ) « ! $ # È b rß Š `Ï B t b qã ã ô ‰ s ? $¨ B Oç F ÷ ƒ u ä t • s ù r & ö @ è %‬‬ ‫ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪} :‬‬
‫‪ö @ è % 4 ¾Ï m Ï G u H ÷ q u ‘ à M »s 3 Å ¡ ô J ã B Æè d ö @ y d > p y J ô m t • Î / ’Î T y Š #u ‘ r & ÷ r r & ÿ ¾ Í n Î h Ž à Ñ à M »x ÿ Ï ± »x . £ ` è d ö @ y d‬‬

‫{ )‪] (2‬ﺍﻟﺰﻣﺮ ‪. [ 38 :‬‬ ‫‪ÇÌÑÈ t b qè = Ï j . u q t G ß J ø 9 $ # ã @ ž 2 u q t G t ƒ Ï m ø ‹ n = t ã ( ª ! $ # z Ó É < ó ¡ y m‬‬

‫ﻋﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ‪ t‬ﺃﻥ } ﺍﻟﻨﱯ ‪ r‬ﺭﺃﻯ ﺭﺟﻼ ﰲ ﻳﺪﻩ ﺣﻠﻘﺔ ﻣﻦ ﺻﻔﺮ ‪ ،‬ﻓﻘﺎﻝ ‪ " :‬ﻣﺎ‬
‫ﻫﺬﻩ " ؟ ﻗﺎﻝ ‪ :‬ﻣﻦ ﺍﻟﻮﺍﻫﻨﺔ ‪ ،‬ﻓﻘﺎﻝ ‪ " :‬ﺍﻧﺰﻋﻬﺎ ﻓﺈ‪‬ﺎ ﻻ ﺗﺰﻳﺪﻙ ﺇﻻ ﻭﻫﻨ‪‬ﺎ ‪ ،‬ﻓﺈﻧﻚ ﻟﻮ ﻣﺖ ﻭﻫﻲ ﻋﻠﻴﻚ ﻣﺎ‬

‫)‪ (1‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (23‬ﺃﲪﺪ )‪. (394/6‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ﺁﻳﺔ ‪. 38 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺃﻓﻠﺤﺖ ﺃﺑﺪﺍ { )‪ . (1‬ﺭﻭﺍﻩ ﺃﲪﺪ ﺑﺴﻨﺪ ﻻ ﺑﺄﺱ ﺑﻪ ‪.‬‬

‫ﻭﻟﻪ ﻋﻦ ﻋﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ﻣﺮﻓﻮﻋﺎ ‪ } :‬ﻣﻦ ﺗﻌﻠﻖ ﲤﻴﻤﺔ ﻓﻼ ﺃﰎ ﺍﷲ ﻟﻪ ‪ ،‬ﻭﻣﻦ ﺗﻌﻠﻖ ﻭﺩﻋﺔ ﻓﻼ ﻭﺩﻉ‬

‫ﺍﷲ ﻟﻪ { )‪. (2‬‬

‫ﻭﰲ ﺭﻭﺍﻳﺔ ‪ } :‬ﻣﻦ ﺗﻌﻠﻖ ﲤﻴﻤﺔ ﻓﻘﺪ ﺃﺷﺮﻙ { )‪. (3‬‬

‫ﻭﻻﺑﻦ ﺃﰊ ﺣﺎﰎ ﻋﻦ ﺣﺬﻳﻔﺔ ‪ :‬ﺃﻧﻪ ﺭﺃﻯ ﺭﺟﻼ ﰲ ﻳﺪﻩ ﺧﻴﻂ ﻣﻦ ﺍﳊﻤﻰ ‪ ،‬ﻓﻘﻄﻌﻪ ﻭﺗﻼ‬
‫ﻗﻮﻟﻪ ‪] (4) { ÇÊÉÏÈ tbqä.ÎŽô³•B Nèdur žwÎ) «!$$Î/ NèdçŽsYò2r& ß`ÏB÷sム$tBur } :‬ﻳﻮﺳﻒ ‪. [ 106 :‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﺍﻟﺘﻐﻠﻴﻆ ﰲ ﻟﺒﺲ ﺍﳊﻠﻘﺔ ﻭﺍﳋﻴﻂ ﻭﳓﻮﳘﺎ ﳌﺜﻞ ﺫﻟﻚ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺃﻥ ﺍﻟﺼﺤﺎﰊ ﻟﻮ ﻣﺎﺕ ﻭﻫﻮ ﻋﻠﻴﻪ ﻣﺎ ﺃﻓﻠﺢ ‪ ،‬ﻓﻴﻪ ﺷﺎﻫﺪ ﻟﻜﻼﻡ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻥ‬
‫ﺍﻟﺸﺮﻙ ﺍﻷﺻﻐﺮ ﺃﻛﱪ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺃﻧﻪ ﱂ ﻳﻌﺬﺭ ﺑﺎﳉﻬﺎﻟﺔ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﻷ‪‬ﺎ ﻻ ﺗﻨﻔﻊ ﰲ ﺍﻟﻌﺎﺟﻠﺔ ‪ ،‬ﺑﻞ ﺗﻀﺮ ﻟﻘﻮﻟﻪ ‪ " :‬ﻻ ﺗﺰﻳﺪﻙ ﺇﻻ ﻭﻫﻨﺎ " ‪. .‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺍﻹﻧﻜﺎﺭ ﺑﺎﻟﺘﻐﻠﻴﻆ ﻋﻠﻰ ﻣﻦ ﻓﻌﻞ ﻣﺜﻞ ﺫﻟﻚ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺍﻟﺘﺼﺮﻳﺢ ﺑﺄﻥ ﻣﻦ ﺗﻌﻠﻖ ﺷﻴﺌﺎ ﻭﻛﻞ ﺇﻟﻴﻪ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﺍﻟﺘﺼﺮﻳﺢ ﺑﺄﻥ ﻣﻦ ﺗﻌﻠﻖ ﲤﻴﻤﺔ ﻓﻘﺪ ﺃﺷﺮﻙ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﺃﻥ ﺗﻌﻠﻴﻖ ﺍﳋﻴﻂ ﻣﻦ ﺍﳊﻤﻰ ﻣﻦ ﺫﻟﻚ ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ‪ :‬ﺗﻼﻭﺓ ﺣﺬﻳﻔﺔ ﺍﻵﻳﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻳﺴﺘﺪﻟﻮﻥ ﺑﺎﻵﻳﺎﺕ ﺍﻟﱵ ﰲ ﺍﻟﺸﺮﻙ‬
‫ﺍﻷﻛﱪ ﻋﻠﻰ ﺍﻷﺻﻐﺮ ‪ ،‬ﻛﻤﺎ ﺫﻛﺮ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﺁﻳﺔ ﺍﻟﺒﻘﺮﺓ ‪.‬‬

‫)‪ (1‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻄﺐ )‪ ، (3531‬ﺃﲪﺪ )‪. (445/4‬‬

‫)‪ (2‬ﺃﲪﺪ )‪. (154/4‬‬
‫)‪ (3‬ﺃﲪﺪ )‪. (156/4‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺁﻳﺔ ‪. 106 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺍﻟﻌﺎﺷﺮﺓ ‪ :‬ﺃﻥ ﺗﻌﻠﻴﻖ ﺍﻟﻮﺩﻉ ﻣﻦ ﺍﻟﻌﲔ ﻣﻦ ﺫﻟﻚ ‪.‬‬

‫ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ‪ :‬ﺍﻟﺪﻋﺎﺀ ﻋﻠﻰ ﻣﻦ ﺗﻌﻠﻖ ﲤﻴﻤﺔ ﺃﻥ ﺍﷲ ﻻ ﻳﺘﻢ ﻟﻪ ‪ ،‬ﻭﻣﻦ ﺗﻌﻠﻖ ﻭﺩﻋﺔ ﻓﻼ‬
‫ﻭﺩﻉ ﺍﷲ ﻟﻪ ‪ .‬ﺃﻱ ﺗﺮﻙ ﺍﷲ ﻟﻪ ‪.‬‬
‫ﺑﺎﺏ ﻣﻦ ﺍﻟﺸﺮﻙ ﻟﺒﺲ ﺍﳊﻠﻘﺔ ﻭﺍﳋﻴﻂ ﻭﳓﻮﳘﺎ ﻟﺮﻓﻊ ﺍﻟﺒﻼﺀ ﺃﻭ ﺩﻓﻌﻪ‬
‫ﻭﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻳﺘﻮﻗﻒ ﻓﻬﻤﻪ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺃﺣﻜﺎﻡ ﺍﻷﺳﺒﺎﺏ ‪.‬‬
‫ﻭﺗﻔﺼﻴﻞ ﺍﻟﻘﻮﻝ ﻓﻴﻬﺎ ‪ :‬ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺃﻥ ﻳﻌﺮﻑ ﰲ ﺍﻷﺳﺒﺎﺏ ﺛﻼﺛﺔ ﺃﻣﻮﺭ ‪:‬‬
‫ﺃﺣﺪﻫﺎ ‪ :‬ﺃﻥ ﻻ ﳚﻌﻞ ﻣﻨﻬﺎ ﺳﺒﺒﺎ ﺇﻻ ﻣﺎ ﺛﺒﺖ ﺃﻧﻪ ﺳﺒﺐ ﺷﺮﻋﺎ ﺃﻭ ﻗﺪﺭﺍ ‪.‬‬
‫ﺛﺎﻧﻴﻬﺎ ‪ :‬ﺃﻥ ﻻ ﻳﻌﺘﻤﺪ ﺍﻟﻌﺒﺪ ﻋﻠﻴﻬﺎ ‪ ،‬ﺑﻞ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻣﺴﺒﺒﻬﺎ ﻭﻣﻘﺪﺭﻫﺎ ‪ ،‬ﻣﻊ ﻗﻴﺎﻣﻪ‬
‫ﺑﺎﳌﺸﺮﻭﻉ ﻣﻨﻬﺎ ‪ ،‬ﻭﺣﺮﺻﻪ ﻋﻠﻰ ﺍﻟﻨﺎﻓﻊ ﻣﻨﻬﺎ ‪.‬‬
‫ﺛﺎﻟﺜﻬﺎ ‪ :‬ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﺍﻷﺳﺒﺎﺏ ﻣﻬﻤﺎ ﻋﻈﻤﺖ ﻭﻗﻮﻳﺖ ﻓﺈ‪‬ﺎ ﻣﺮﺗﺒﻄﺔ ﺑﻘﻀﺎﺀ ﺍﷲ ﻭﻗﺪﺭﻩ ﻻ‬
‫ﺧﺮﻭﺝ ﳍﺎ ﻋﻨﻪ ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﺘﺼﺮﻑ ﻓﻴﻬﺎ ﻛﻴﻒ ﻳﺸﺎﺀ ‪ :‬ﺇﻥ ﺷﺎﺀ ﺃﺑﻘﻰ ﺳﺒﺒﻴﺘﻬﺎ ﺟﺎﺭﻳﺔ ﻋﻠﻰ‬
‫ﻣﻘﺘﻀﻰ ﺣﻜﻤﺘﻪ ﻟﻴﻘﻮﻡ ‪‬ﺎ ﺍﻟﻌﺒﺎﺩ ﻭﻳﻌﺮﻓﻮﺍ ﺑﺬﻟﻚ ﲤﺎﻡ ﺣﻜﻤﺘﻪ ﺣﻴﺚ ﺭﺑﻂ ﺍﳌﺴﺒﺒﺎﺕ ﺑﺄﺳﺒﺎ‪‬ﺎ‬
‫ﻭﺍﳌﻌﻠﻮﻻﺕ ﺑﻌﻠﻠﻬﺎ ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﻏﲑﻫﺎ ﻛﻴﻒ ﻳﺸﺎﺀ ﻟﺌﻼ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﺍﻟﻌﺒﺎﺩ ﻭﻟﻴﻌﻠﻤﻮﺍ ﻛﻤﺎﻝ‬
‫ﻗﺪﺭﺗﻪ ‪ ،‬ﻭﺃﻥ ﺍﻟﺘﺼﺮﻑ ﺍﳌﻄﻠﻖ ﻭﺍﻹﺭﺍﺩﺓ ﺍﳌﻄﻠﻘﺔ ﷲ ﻭﺣﺪﻩ ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﰲ‬
‫ﻧﻈﺮﻩ ﻭﻋﻤﻠﻪ ﲜﻤﻴﻊ ﺍﻷﺳﺒﺎﺏ ‪.‬‬
‫ﺇﺫﺍ ﻋﻠﻢ ﺫﻟﻚ ﻓﻤﻦ ﻟﺒﺲ ﺍﳊﻠﻘﺔ ﺃﻭ ﺍﳋﻴﻂ ﺃﻭ ﳓﻮﳘﺎ ﻗﺎﺻﺪﺍ ﺑﺬﻟﻚ ﺭﻓﻊ ﺍﻟﺒﻼﺀ ﺑﻌﺪ ﻧﺰﻭﻟﻪ ‪،‬‬
‫ﺃﻭ ﺩﻓﻌﻪ ﻗﺒﻞ ﻧﺰﻭﻟﻪ ﻓﻘﺪ ﺃﺷﺮﻙ ‪ ،‬ﻷﻧﻪ ﺇﻥ ﺍﻋﺘﻘﺪ ﺃ‪‬ﺎ ﻫﻲ ﺍﻟﺪﺍﻓﻌﺔ ﺍﻟﺮﺍﻓﻌﺔ ﻓﻬﺬﺍ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ‪.‬‬
‫ﻭﻫﻮ ﺷﺮﻙ ﰲ ﺍﻟﺮﺑﻮﺑﻴﺔ ﺣﻴﺚ ﺍﻋﺘﻘﺪ ﺷﺮﻳﻜﺎ ﻣﻊ ﺍﷲ ﰲ ﺍﳋﻠﻖ ﻭﺍﻟﺘﺪﺑﲑ ‪.‬‬
‫ﻭﺷﺮﻙ ﰲ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺣﻴﺚ ﺗﺄﻟﻪ ﻟﺬﻟﻚ ﻭﻋﻠﻖ ﺑﻪ ﻗﻠﺒﻪ ﻃﻤﻌﺎ ﻭﺭﺟﺎﺀ ﻟﻨﻔﻌﻪ ‪ ،‬ﻭﺇﻥ ﺍﻋﺘﻘﺪ ﺃﻥ‬
‫ﺍﷲ ﻫﻮ ﺍﻟﻨﺎﻓﻊ ﺍﻟﺮﺍﻓﻊ ﻭﺣﺪﻩ ﻭﻟﻜﻦ ﺍﻋﺘﻘﺪﻫﺎ ﺳﺒﺒﺎ ﻳﺴﺘﺪﻓﻊ ‪‬ﺎ ﺍﻟﺒﻼﺀ ﻓﻘﺪ ﺟﻌﻞ ﻣﺎ ﻟﻴﺲ ﺳﺒﺒﺎ‬
‫ﺷﺮﻋﻴﺎ ﻭﻻ ﻗﺪﺭﻳﺎ ﺳﺒﺒﺎ ‪ ،‬ﻭﻫﺬﺍ ﳏﺮﻡ ﻭﻛﺬﺏ ﻋﻠﻰ ﺍﻟﺸﺮﻉ ﻭﻋﻠﻰ ﺍﻟﻘﺪﺭ ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺸﺮﻉ ﻓﺈﻧﻪ ﻳﻨﻬﻰ ﻋﻦ ﺫﻟﻚ ﺃﺷﺪ ﺍﻟﻨﻬﻲ ‪ ،‬ﻭﻣﺎ ‪‬ﻰ ﻋﻨﻪ ﻓﻠﻴﺲ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻨﺎﻓﻌﺔ ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻘﺪﺭ ﻓﻠﻴﺲ ﻫﺬﺍ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﳌﻌﻬﻮﺩﺓ ﻭﻻ ﻏﲑ ﺍﳌﻌﻬﻮﺩﺓ ﺍﻟﱵ ﳛﺼﻞ ‪‬ﺎ ﺍﳌﻘﺼﻮﺩ ‪،‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻭﻻ ﻣﻦ ﺍﻷﺩﻭﻳﺔ ﺍﳌﺒﺎﺣﺔ ﺍﻟﻨﺎﻓﻌﺔ ‪ .‬ﻭﻛﺬﻟﻚ ﻫﻮ ﻣﻦ ﲨﻠﺔ ﻭﺳﺎﺋﻞ ﺍﻟﺸﺮﻙ ﻓﺈﻧﻪ ﻻ ﺑﺪ ﺃﻥ ﻳﺘﻌﻠﻖ‬
‫ﻗﻠﺐ ﻣﺘﻌﻠﻘﻬﺎ ‪‬ﺎ ‪ ،‬ﻭﺫﻟﻚ ﻧﻮﻉ ﺷﺮﻙ ﻭﻭﺳﻴﻠﺔ ﺇﻟﻴﻪ ‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻟﻴﺴﺖ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﺷﺮﻋﻬﺎ ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﺒﻴﻪ ﺍﻟﱵ‬
‫ﻳﺘﻮﺳﻞ ‪‬ﺎ ﺇﱃ ﺭﺿﺎﺀ ﺍﷲ ﻭﺛﻮﺍﺑﻪ ‪ ،‬ﻭﻻ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻘﺪﺭﻳﺔ ﺍﻟﱵ ﻗﺪ ﻋﻠﻢ ﺃﻭ ﺟﺮﺏ ﻧﻔﻌﻬﺎ‬
‫ﻣﺜﻞ ﺍﻷﺩﻭﻳﺔ ﺍﳌﺒﺎﺣﺔ ﻛﺎﻥ ﺍﳌﺘﻌﻠﻖ ‪‬ﺎ ﻣﺘﻌﻠﻘﺎ ﻗﻠﺒﻪ ‪‬ﺎ ﺭﺍﺟﻴﺎ ﻟﻨﻔﻌﻬﺎ ‪ ،‬ﻓﻴﺘﻌﲔ ﻋﻠﻰ ﺍﳌﺆﻣﻦ ﺗﺮﻛﻬﺎ‬
‫ﻟﻴﺘﻢ ﺇﳝﺎﻧﻪ ﻭﺗﻮﺣﻴﺪﻩ ﻓﺈﻧﻪ ﻟﻮ ﰎ ﺗﻮﺣﻴﺪﻩ ﱂ ﻳﺘﻌﻠﻖ ﻗﻠﺒﻪ ﲟﺎ ﻳﻨﺎﻓﻴﻪ ‪ ،‬ﻭﺫﻟﻚ ﺃﻳﻀﺎ ﻧﻘﺺ ﰲ ﺍﻟﻌﻘﻞ‬
‫ﺣﻴﺚ ﺗﻌﻠﻖ ﺑﻐﲑ ﻣﺘﻌﻠﻖ ﻭﻻ ﻧﺎﻓﻊ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ‪ ،‬ﺑﻞ ﻫﻮ ﺿﺮﺭ ﳏﺾ ‪.‬‬
‫ﻭﺍﻟﺸﺮﻉ ﻣﺒﻨﺎﻩ ﻋﻠﻰ ﺗﻜﻤﻴﻞ ﺃﺩﻳﺎﻥ ﺍﳋﻠﻖ ﺑﻨﺒﺬ ﺍﻟﻮﺛﻨﻴﺎﺕ ﻭﺍﻟﺘﻌﻠﻖ ﺑﺎﳌﺨﻠﻮﻗﲔ ‪ ،‬ﻭﻋﻠﻰ‬
‫ﺗﻜﻤﻴﻞ ﻋﻘﻮﳍﻢ ﺑﻨﺒﺬ ﺍﳋﺮﺍﻓﺎﺕ ﻭﺍﳋﺰﻋﺒﻼﺕ ‪ ،‬ﻭﺍﳉﺪ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﻨﺎﻓﻌﺔ ﺍﳌﺮﻗﻴﺔ ﻟﻠﻌﻘﻮﻝ ‪،‬‬
‫ﺍﳌﺰﻛﻴﺔ ﻟﻠﻨﻔﻮﺱ ‪ ،‬ﺍﳌﺼﻠﺤﺔ ﻟﻸﺣﻮﺍﻝ ﻛﻠﻬﺎ ﺩﻳﻨﻴﻬﺎ ﻭﺩﻧﻴﻮﻳﻬﺎ ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺮﻗﻲ ﻭﺍﻟﺘﻤﺎﺋﻢ‬
‫ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺃﰊ ﺑﺸﲑ ﺍﻷﻧﺼﺎﺭﻱ ‪ t‬ﺃﻧﻪ } ﻛﺎﻥ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﰲ ﺑﻌﺾ‬
‫ﺃﺳﻔﺎﺭﻩ ‪ ،‬ﻓﺄﺭﺳﻞ ﺭﺳﻮﻻ ﺃﻥ ﻻ ﻳﺒﻘﲔ ﰲ ﺭﻗﺒﺔ ﺑﻌﲑ ﻗﻼﺩﺓ ﻣﻦ ﻭﺗﺮ ‪ ،‬ﺃﻭ ﻗﻼﺩﺓ ﺇﻻ‬
‫ﻗﻄﻌﺖ { )‪. (1‬‬

‫ﻭﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻗﺎﻝ ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻳﻘﻮﻝ ‪ } :‬ﺇﻥ ﺍﻟﺮﻗﻰ ﻭﺍﻟﺘﻤﺎﺋﻢ ﻭﺍﻟﺘﻮﻟﺔ‬

‫ﺷﺮﻙ { )‪ . (2‬ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪.‬‬

‫" ﺍﻟﺘﻤﺎﺋﻢ " ‪ :‬ﺷﻲﺀ ﻳﻌﻠﻖ ﻋﻠﻰ ﺍﻷﻭﻻﺩ ﻣﻦ ﺍﻟﻌﲔ ‪ ،‬ﻟﻜﻦ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻌﻠﻖ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‬
‫ﻓﺮﺧﺺ ﻓﻴﻪ ﺑﻌﺾ ﺍﻟﺴﻠﻒ ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﱂ ﻳﺮﺧﺺ ﻓﻴﻪ ‪ ،‬ﻭﳚﻌﻠﻪ ﻣﻦ ﺍﳌﻨﻬﻲ ﻋﻨﻪ ‪.‬‬
‫ﻣﻨﻬﻢ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪.‬‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ )‪ ، (2843‬ﻣﺴﻠﻢ ﺍﻟﻠﺒﺎﺱ ﻭﺍﻟﺰﻳﻨﺔ )‪ ، (2115‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻬﺎﺩ )‪ ، (2552‬ﺃﲪﺪ‬
‫)‪ ، (216/5‬ﻣﺎﻟﻚ ﺍﳉﺎﻣﻊ )‪. (1745‬‬
‫)‪ (2‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﺐ )‪ ، (3883‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻄﺐ )‪ ، (3530‬ﺃﲪﺪ )‪. (381/1‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻭ " ﺍﻟﺮﻗﻰ " ‪ :‬ﻫﻲ ﺍﻟﱵ ﺗﺴﻤﻰ ﺍﻟﻌﺰﺍﺋﻢ ‪ ،‬ﻭﺧﺺ ﻣﻨﻬﺎ ﺍﻟﺪﻟﻴﻞ ﻣﺎ ﺧﻼ ﻣﻦ ﺍﻟﺸﺮﻙ ‪ ،‬ﻓﻘﺪ‬
‫ﺭﺧﺺ ﻓﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻣﻦ ﺍﻟﻌﲔ ﻭﺍﳊﻤﺔ ‪.‬‬
‫ﻭ " ﺍﻟﺘﻮﻟﺔ " ‪ :‬ﻫﻲ ﺷﻲﺀ ﻳﺼﻨﻌﻮﻧﻪ ﻳﺰﻋﻤﻮﻥ ﺃﻧﻪ ﳛﺒﺐ ﺍﳌﺮﺃﺓ ﺇﱃ ﺯﻭﺟﻬﺎ ‪ ،‬ﻭﺍﻟﺮﺟﻞ ﺇﱃ‬
‫ﺍﻣﺮﺃﺗﻪ ‪.‬‬
‫ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻜﻴﻢ ﻣﺮﻓﻮﻋﺎ ‪ } :‬ﻣﻦ ﺗﻌﻠﻖ ﺷﻴﺌﺎ ﻭﻛﻞ ﺇﻟﻴﻪ { )‪ . (1‬ﺭﻭﺍﻩ ﺃﲪﺪ‬
‫ﻭﺍﻟﺘﺮﻣﺬﻱ ‪.‬‬
‫ﻭﺭﻭﻯ ﺃﲪﺪ ﻋﻦ ﺭﻭﻳﻔﻊ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﱄ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻳﺎ ﺭﻭﻳﻔﻊ ‪ ،‬ﻟﻌﻞ ﺍﳊﻴﺎﺓ ﺗﻄﻮﻝ‬
‫ﺑﻚ ‪ ،‬ﻓﺄﺧﱪ ﺍﻟﻨﺎﺱ ﺃﻥ ﻣﻦ ﻋﻘﺪ ﳊﻴﺘﻪ ‪ ،‬ﺃﻭ ﺗﻘﻠﺪ ﻭﺗﺮﺍ ‪ ،‬ﺃﻭ ﺍﺳﺘﻨﺠﻰ ﺑﺮﺟﻴﻊ ﺩﺍﺑﺔ ﺃﻭ ﻋﻈﻢ ‪،‬‬
‫ﻓﺈﻥ ﳏﻤﺪﺍ ﺑﺮﻱﺀ ﻣﻨﻪ { )‪. (2‬‬
‫ﻭﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻗﺎﻝ ‪ :‬ﻣﻦ ﻗﻄﻊ ﲤﻴﻤﺔ ﻣﻦ ﺇﻧﺴﺎﻥ ﻛﺎﻥ ﻛﻌﺪﻝ ﺭﻗﺒﺔ ‪ .‬ﺭﻭﺍﻩ ﻭﻛﻴﻊ ‪.‬‬
‫ﻭﻟﻪ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻗﺎﻝ ‪:‬‬
‫ﻛﺎﻧﻮﺍ ﻳﻜﺮﻫﻮﻥ ﺍﻟﺘﻤﺎﺋﻢ ﻛﻠﻬﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﻏﲑ ﺍﻟﻘﺮﺁﻥ ‪.‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﺗﻔﺴﲑ ﺍﻟﺮﻗﻲ ﻭﺍﻟﺘﻤﺎﺋﻢ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺗﻔﺴﲑ ﺍﻟﺘﻮﻟﺔ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﻟﺜﻼﺙ ﻛﻠﻬﺎ ﻣﻦ ﺍﻟﺸﺮﻙ ﻣﻦ ﻏﲑ ﺍﺳﺘﺜﻨﺎﺀ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺃﻥ ﺍﻟﺮﻗﻴﺔ ﺑﺎﻟﻜﻼﻡ ﺍﳊﻖ ﻣﻦ ﺍﻟﻌﲔ ﻭﺍﳊﻤﺔ ﻟﻴﺲ ﻣﻦ ﺫﻟﻚ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺃﻥ ﺍﻟﺘﻤﻴﻤﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻓﻘﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻫﻞ ﻫﻲ ﻣﻦ ﺫﻟﻚ ﺃﻡ‬
‫ﻻ؟‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺃﻥ ﺗﻌﻠﻴﻖ ﺍﻷﻭﺗﺎﺭ ﻋﻠﻰ ﺍﻟﺪﻭﺍﺏ ﻣﻦ ﺍﻟﻌﲔ ﻣﻦ ﺫﻟﻚ ‪.‬‬

‫)‪ (1‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻄﺐ )‪. (2072‬‬

‫)‪ (2‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺰﻳﻨﺔ )‪ ، (5067‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﻬﺎﺭﺓ )‪ ، (36‬ﺃﲪﺪ )‪. (108/4‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﺍﻟﻮﻋﻴﺪ ﺍﻟﺸﺪﻳﺪ ﻋﻠﻰ ﻣﻦ ﺗﻌﻠﻖ ﻭﺗﺮﺍ ‪.‬‬

‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﻓﻀﻞ ﺛﻮﺍﺏ ﻣﻦ ﻗﻄﻊ ﲤﻴﻤﺔ ﻣﻦ ﺇﻧﺴﺎﻥ ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ‪ :‬ﺃﻥ ﻛﻼﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻻ ﳜﺎﻟﻒ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ‪ ،‬ﻷﻥ ﻣﺮﺍﺩﻩ ﺃﺻﺤﺎﺏ‬
‫ﻋﺒﺪ ﺍﷲ ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺮﻗﻲ ﻭﺍﻟﺘﻤﺎﺋﻢ‬
‫ﺃﻣﺎ ﺍﻟﺘﻤﺎﺋﻢ ﻓﻬﻲ ‪ :‬ﺗﻌﺎﻟﻴﻖ ﺗﺘﻌﻠﻖ ‪‬ﺎ ﻗﻠﻮﺏ ﻣﺘﻌﻠﻘﻴﻬﺎ ‪ .‬ﻭﺍﻟﻘﻮﻝ ﻓﻴﻬﺎ ﻛﺎﻟﻘﻮﻝ ﰲ‬
‫ﺍﳊﻠﻘﺔ ﻭﺍﳋﻴﻂ ﻛﻤﺎ ﺗﻘﺪﻡ ‪.‬‬
‫ﻓﻤﻨﻬﺎ ‪ :‬ﻣﺎ ﻫﻮ ﺷﺮﻙ ﺃﻛﱪ ﻛﺎﻟﱵ ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﺎﻟﺸﻴﺎﻃﲔ ﺃﻭ ﻏﲑﻫﻢ ﻣﻦ‬
‫ﺍﳌﺨﻠﻮﻗﲔ ‪ .‬ﻓﺎﻻﺳﺘﻐﺎﺛﺔ ﺑﻐﲑ ﺍﷲ ﻓﻴﻤﺎ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺇﻻ ﺍﷲ ﺷﺮﻙ ﻛﻤﺎ ﺳﻴﺄﰐ ﺇﻥ ﺷﺎﺀ‬
‫ﺍﷲ ‪.‬‬
‫ﻭﻣﻨﻬﺎ ‪ :‬ﻣﺎ ﻫﻮ ﳏﺮﻡ ﻛﺎﻟﱵ ﻓﻴﻬﺎ ﺃﲰﺎﺀ ﻻ ﻳﻔﻬﻢ ﻣﻌﻨﺎﻫﺎ ﻷ‪‬ﺎ ﲡﺮ ﺇﱃ ﺍﻟﺸﺮﻙ ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺘﻌﺎﻟﻴﻖ ﺍﻟﱵ ﻓﻴﻬﺎ ﻗﺮﺁﻥ ﺃﻭ ﺃﺣﺎﺩﻳﺚ ﻧﺒﻮﻳﺔ ﺃﻭ ﺃﺩﻋﻴﺔ ﻃﻴﺒﺔ ﳏﺘﺮﻣﺔ ﻓﺎﻷﻭﱃ‬
‫ﺗﺮﻛﻬﺎ ﻟﻌﺪﻡ ﻭﺭﻭﺩﻫﺎ ﻋﻦ ﺍﻟﺸﺎﺭﻉ ﻭﻟﻜﻮ‪‬ﺎ ﻳﺘﻮﺳﻞ ‪‬ﺎ ﺇﱃ ﻏﲑﻫﺎ ﻣﻦ ﺍﶈﺮﻡ ‪ ،‬ﻭﻷﻥ‬
‫ﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﻣﺘﻌﻠﻘﻬﺎ ﺃﻧﻪ ﻻ ﳛﺘﺮﻣﻬﺎ ﻭﻳﺪﺧﻞ ‪‬ﺎ ﺍﳌﻮﺍﺿﻊ ﺍﻟﻘﺬﺭﺓ ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺮﻗﻰ ﻓﻔﻴﻬﺎ ﺗﻔﺼﻴﻞ ‪ :‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﺍﻟﺴﻨﺔ ﺃﻭ ﺍﻟﻜﻼﻡ ﺍﳊﺴﻦ‬
‫ﻓﺈ‪‬ﺎ ﻣﻨﺪﻭﺑﺔ ﰲ ﺣﻖ ﺍﻟﺮﺍﻗﻲ ﻷ‪‬ﺎ ﻣﻦ ﺑﺎﺏ ﺍﻹﺣﺴﺎﻥ ‪ ،‬ﻭﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻨﻔﻊ ‪ ،‬ﻭﻫﻲ‬
‫ﺟﺎﺋﺰﺓ ﰲ ﺣﻖ ﺍﳌﺮﻗﻲ ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻻ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺒﺘﺪﺉ ﺑﻄﻠﺒﻬﺎ ‪ ،‬ﻓﺈﻥ ﻣﻦ ﻛﻤﺎﻝ ﺗﻮﻛﻞ‬
‫ﺍﻟﻌﺒﺪ ﻭﻗﻮﺓ ﻳﻘﻴﻨﻪ ﺃﻥ ﻻ ﻳﺴﺄﻝ ﺃﺣﺪﺍ ﻣﻦ ﺍﳋﻠﻖ ﻻ ﺭﻗﻴﺔ ﻭﻻ ﻏﲑﻫﺎ ‪ ،‬ﺑﻞ ﻳﻨﺒﻐﻲ ﺇﺫﺍ ﺳﺄﻝ‬
‫ﺃﺣﺪﺍ ﺃﻥ ﻳﺪﻋﻮ ﻟﻪ ﺃﻥ ﻳﻠﺤﻆ ﻣﺼﻠﺤﺔ ﺍﻟﺪﺍﻋﻲ ﻭﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻪ ﺑﺘﺴﺒﺒﻪ ﳍﺬﻩ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻪ‬
‫ﻣﻊ ﻣﺼﻠﺤﺔ ﻧﻔﺴﻪ ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺃﺳﺮﺍﺭ ﲢﻘﻴﻖ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻣﻌﺎﻧﻴﻪ ﺍﻟﺒﺪﻳﻌﺔ ﺍﻟﱵ ﻻ ﻳﻮﻓﻖ‬
‫ﻟﻠﺘﻔﻘﻪ ﻓﻴﻬﺎ ﻭﺍﻟﻌﻤﻞ ‪‬ﺎ ﺇﻻ ﺍﻟﻜﻤﻞ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺮﻗﻴﺔ ﻳﺪﻋﻰ ‪‬ﺎ ﻏﲑ ﺍﷲ ﻭﻳﻄﻠﺐ ﺍﻟﺸﻔﺎﺀ ﻣﻦ ﻏﲑﻩ ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺸﺮﻙ‬
‫ﺍﻷﻛﱪ ﻷﻧﻪ ﺩﻋﺎﺀ ﻭﺍﺳﺘﻐﺎﺛﺔ ﺑﻐﲑ ﺍﷲ ‪.‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻓﺎﻓﻬﻢ ﻫﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ ‪ ،‬ﻭﺇﻳﺎﻙ ﺃﻥ ﲢﻜﻢ ﻋﻠﻰ ﺍﻟﺮﻗﻰ ﲝﻜﻢ ﻭﺍﺣﺪ ﻣﻊ ﺗﻔﺎﻭ‪‬ﺎ ﰲ‬
‫ﺃﺳﺒﺎ‪‬ﺎ ﻭﻏﺎﻳﺎ‪‬ﺎ ‪.‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺑﺎﺏ ﻣﻦ ﺗﱪﻙ ﺑﺸﺠﺮ ﺃﻭ ﺣﺠﻢ ﻭﳓﻮﳘﺎ‬

‫‪#“t•÷zW{$# spsWÏ9$¨W9$# no4quZtBur‬‬ ‫&‪ÇÊÒÈ 3“¨“ãèø9$#ur |M»¯=9$# ãLäê÷ƒuät•sùr‬‬ ‫ﻭﻗﻮﻝ ﺍﷲ ﺗﻌـﺎﻟـﻰ ‪} :‬‬

‫‪] (1) { ÇËÉÈ‬ﺍﻟﻨﺠﻢ ‪.[ 20 -19 :‬‬

‫ﻋﻦ ﺃﰊ ﻭﺍﻗﺪ ﺍﻟﻠﻴﺜﻲ ﻗﺎﻝ ‪ } :‬ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺇﱃ ﺣﻨﲔ ﻭﳓﻦ ﺣﺪﺛﺎﺀ ﻋﻬﺪ‬
‫ﺑﻜﻔﺮ ‪ ،‬ﻭﻟﻠﻤﺸﺮﻛﲔ ﺳﺪﺭﺓ ﻳﻌﻜﻔﻮﻥ ﻋﻨﺪﻫﺎ ‪ ،‬ﻭﻳﻨﻮﻃﻮﻥ ‪‬ﺎ ﺃﺳﻠﺤﺘﻬﻢ ‪ ،‬ﻳﻘﺎﻝ ﳍﺎ ﺫﺍﺕ‬
‫ﺃﻧﻮﺍﻁ ‪ ،‬ﻓﻤﺮﺭﻧﺎ ﺑﺴﺪﺭﺓ ‪ ،‬ﻓﻘﻠﻨﺎ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺍﺟﻌﻞ ﻟﻨﺎ ﺫﺍﺕ ﺃﻧﻮﺍﻁ ﻛﻤﺎ ﳍﻢ ﺫﺍﺕ ﺃﻧﻮﺍﻁ ‪،‬‬
‫ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ " r‬ﺍﷲ ﺃﻛﱪ ﺇ‪‬ﺎ ﺍﻟﺴﻨﻦ ‪ ،‬ﻗﻠﺘﻢ ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻛﻤﺎ ﻗﺎﻟﺖ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ‬
‫ﳌﻮﺳﻰ ‪] (2) { ÇÊÌÑÈ tbqè=ygøgrB ×Pöqs% öNä3¯RÎ) tA$s% 4 ×pygÏ9#uä óOßgs9 $yJx. $Yg»s9Î) !$uZ©9 @yèô_$# } :‬ﺍﻷﻋﺮﺍﻑ ‪:‬‬

‫‪ [138‬ﻟﺘﺮﻛﱭ ﺳﻨﻦ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ { ‪ .‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺻﺤﺤﻪ ‪.‬‬

‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺍﻟﻨﺠﻢ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﻣﻌﺮﻓﺔ ﺻﻮﺭﺓ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻃﻠﺒﻮﺍ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﻛﻮ‪‬ﻢ ﱂ ﻳﻔﻌﻠﻮﺍ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﻛﻮ‪‬ﻢ ﻗﺼﺪﻭﺍ ﺍﻟﺘﻘﺮﺏ ﺇﱃ ﺍﷲ ﺑﺬﻟﻚ ﻟﻈﻨﻬﻢ ﺃﻧﻪ ﳛﺒﻪ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺃ‪‬ﻢ ﺇﺫﺍ ﺟﻬﻠﻮﺍ ﻫﺬﺍ ‪ ،‬ﻓﻐﲑﻫﻢ ﺃﻭﱃ ﺑﺎﳉﻬﻞ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺃﻥ ﳍﻢ ﻣﻦ ﺍﳊﻨﺴﺎﺕ ﻭﺍﻟﻮﻋﺪ ﺑﺎﳌﻐﻔﺮﺓ ﻣﺎ ﻟﻴﺲ ﻟﻐﲑﻫﻢ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﱂ ﻳﻌﺬﺭﻫﻢ ﺑﻞ ﺭﺩ ﻋﻠﻴﻬﻢ ﺑﻘﻮﻟﻪ ‪ } :‬ﺍﷲ ﺃﻛﱪ ﺇ‪‬ﺎ ﺍﻟﺴﻨﻦ ﻟﺘﺘﺒﻌﻦ‬

‫ﺳﻨﻦ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ { )‪ . (3‬ﻓﻐﻠﻆ ﺍﻷﻣﺮ ‪‬ﺬﻩ ﺍﻟﺜﻼﺙ ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ ﺍﻵﻳﺘﺎﻥ ‪. 20 ، 19 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ ‪. 138 :‬‬
‫)‪ (3‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻻﻋﺘﺼﺎﻡ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ )‪ ، (6889‬ﻣﺴﻠﻢ ﺍﻟﻌﻠﻢ )‪ ، (2669‬ﺃﲪﺪ )‪. (84/3‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﺍﻷﻣﺮ ﺍﻟﻜﺒﲑ‪ -‬ﻭﻫﻮ ﺍﳌﻘﺼﻮﺩ‪ -‬ﺃﻧﻪ ﺃﺧﱪ ﺃﻥ ﻃﻠﺒﻬﻢ ﻛﻄﻠﺐ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﳌﺎ ﻗﺎﻟﻮﺍ‬
‫ﳌﻮﺳﻰ } ‪] (1) { $Yg»s9Î) !$uZ©9 @yèô_$#‬ﺍﻷﻋﺮﺍﻑ ‪. [ 138 :‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ‪ :‬ﺃﻥ ﻧﻔﻲ ﻫﺬﺍ ﻣﻦ ﻣﻌﲎ " ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ " ﻣﻊ ﺩﻗﺘﻪ ﻭﺧﻔﺎﺋﻪ ﻋﻠﻰ ﺃﻭﻟﺌﻚ ‪.‬‬
‫ﺍﻟﻌﺎﺷﺮﺓ ‪ :‬ﺃﻧﻪ ﺣﻠﻒ ﻋﻠﻰ ﺍﻟﻔﺘﻴﺎ ‪.‬‬
‫ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ‪ :‬ﺃﻥ ﺍﻟﺸﺮﻙ ﻓﻴﻪ ﺃﻛﱪ ﻭﺃﺻﻐﺮ ﻷ‪‬ﻢ ﱂ ﻳﺮﺗﺪﻭﺍ ‪‬ﺬﺍ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ‪ :‬ﻗﻮﳍﻢ ‪ " :‬ﻭﳓﻦ ﺣﺪﺛﺎﺀ ﻋﻬﺪ ﺑﻜﻔﺮ " ﻓﻴﻪ ﺃﻥ ﻏﲑﻫﻢ ﻻ ﳚﻬﻞ ﺫﻟﻚ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ ‪ :‬ﺍﻟﺘﻜﺒﲑ ﻋﻨﺪ ﺍﻟﺘﻌﺠﺐ ﺧﻼﻓﺎ ﳌﻦ ﻛﺮﻫﻪ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ ‪ :‬ﺳﺪ ﺍﻟﺬﺭﺍﺋﻊ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ﻋﺸﺮﺓ ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﺸﺒﻪ ﺑﺄﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ ‪ :‬ﺍﻟﻐﻀﺐ ﻋﻨﺪ ﺍﻟﺘﻌﻠﻴﻢ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ ‪ :‬ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻜﻠﻴﺔ ‪ ،‬ﻟﻘﻮﻟﻪ ‪ " :‬ﺇ‪‬ﺎ ﺍﻟﺴﻨﻦ " ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ﻋﺸﺮﺓ ‪ :‬ﺃﻥ ﻫﺬﺍ ﻋﻠﻢ ﻣﻦ ﺃﻋﻠﻢ ﺍﻟﻨﺒﻮﺓ ﻟﻜﻮﻧﻪ ﻭﻗﻊ ﻛﻤﺎ ﺃﺧﱪ ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ﻋﺸﺮﺓ ‪ :‬ﺃﻥ ﻛﻞ ﻣﺎ ﺫﻡ ﺍﷲ ﺑﻪ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﰲ ﺍﻟﻘﺮﺁﻥ ﻓﺈﻧﻪ ﻗﺎﻟﻪ ﻟﻨﺎ ‪.‬‬
‫ﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﺃﻧﻪ ﻣﻘﺮﺭ ﻋﻨﺪﻫﻢ ﺃﻥ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻣﺒﻨﺎﻫﺎ ﻋﻠﻰ ﺍﻷﻣﺮ ‪ ،‬ﻓﺼﺎﺭ ﻓﻴﻪ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ‬
‫ﻣﺴﺎﺋﻞ ﺍﻟﻘﱪ ‪.‬‬
‫ﻭﺃﻣﺎ ‪ " :‬ﻣﻦ ﺭﺑﻚ " ﻓﻮﺍﺿﺢ ﻭﺃﻣﺎ " ﻣﻦ ﻧﺒﻴﻚ " ﻓﻤﻦ ﺇﺧﺒﺎﺭﻩ ﺑﺄﻧﺒﺎﺀ ﺍﻟﻐﻴﺐ ‪ .‬ﻭﺃﻣﺎ " ﻣﺎ‬
‫ﺩﻳﻨﻚ " ﻓﻤﻦ ﻗﻮﳍﻢ " ﺍﺟﻌﻞ ﻟﻨﺎ ﺇﳍﺎ " ﺇﱃ ﺁﺧﺮﻩ ‪.‬‬
‫ﺍﳊﺎﺩﻳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﺃﻥ ﺳﻨﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻣﺬﻣﻮﻣﺔ ﻛﺴﻨﺔ ﺍﳌﺸﺮﻛﲔ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﺃﻥ ﺍﳌﻨﺘﻘﻞ ﻣﻦ ﺍﻟﺒﺎﻃﻞ ﺍﻟﺬﻱ ﺍﻋﺘﺎﺩﻩ ﻗﻠﺒﻪ ﻻ ﻳﺆﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻗﻠﺒﻪ‬
‫ﺑﻘﻴﺔ ﻣﻦ ﺗﻠﻚ ﺍﻟﻌﺎﺩﺓ ﻟﻘﻮﻟﻪ ‪ " :‬ﻭﳓﻦ ﺣﺪﺛﺎﺀ ﻋﻬﺪ ﺑﻜﻔﺮ " ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ ‪. 138 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺑﺎﺏ ﻣﻦ ﺗﱪﻙ ﺑﺸﺠﺮ ﺃﻭ ﺣﺠﺮ ﻭﳓﻮﳘﺎ‬

‫ﺃﻱ ﻓﺈﻥ ﺫﻟﻚ ﻣﻦ ﺍﻟﺸﺮﻙ ‪ ،‬ﻭﻣﻦ ﺃﻋﻤﺎﻝ ﺍﳌﺸﺮﻛﲔ ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻧﻪ ﻻ‬
‫ﻳﺸﺮﻉ ﺍﻟﺘﱪﻙ ﺑﺸﻲﺀ ﻣﻦ ﺍﻷﺷﺠﺎﺭ ﻭﺍﻷﺣﺠﺎﺭ ﻭﺍﻟﺒﻘﻊ ﻭﺍﳌﺸﺎﻫﺪ ﻭﻏﲑﻫﺎ ‪ .‬ﻓﺎﻥ ﻫﺬﺍ ﺍﻟﺘﱪﻙ ﻏﻠﻮ‬
‫ﻓﻴﻬﺎ ﻭﺫﻟﻚ ﻳﺘﺪﺭﺝ ﺑﻪ ﺇﱃ ﺩﻋﺎﺋﻬﺎ ﻭﻋﺒﺎﺩ‪‬ﺎ ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﻛﻤﺎ ﺗﻘﺪﻡ ﺍﻧﻄﺒﺎﻕ ﺍﳊﺪ‬
‫ﻋﻠﻴﻪ ‪ ،‬ﻭﻫﺬﺍ ﻋﺎﻡ ﰲ ﻛﻞ ﺷﻲﺀ ﺣﱴ ﻣﻘﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺣﺠﺮﺓ ﺍﻟﻨﱯ ‪ r ،‬ﻭﺻﺨﺮﺓ ﺑﻴﺖ ﺍﳌﻘﺪﺱ‬
‫ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺒﻘﻊ ﺍﻟﻔﺎﺿﻠﺔ ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﺳﺘﻼﻡ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ ﻭﺗﻘﺒﻴﻠﻪ ﻭﺍﺳﺘﻼﻡ ﺍﻟﺮﻛﻦ ﺍﻟﻴﻤﺎﱐ ﻣﻦ ﺍﻟﻜﻌﺒﺔ ﺍﳌﺸﺮﻓﺔ ﻓﻬﺬﺍ‬
‫ﻋﺒﻮﺩﻳﺔ ﷲ ﻭﺗﻌﻈﻴﻢ ﷲ ﻭﺧﻀﻮﻉ ﻟﻌﻈﻤﺘﻪ ﻓﻬﻮ ﺭﻭﺡ ﺍﻟﺘﻌﺒﺪ ‪.‬‬
‫ﻓﻬﺬﺍ ﺗﻌﻈﻴﻢ ﻟﻠﺨﺎﻟﻖ ﻭﺗﻌﺒﺪ ﻟﻪ ‪ ،‬ﻭﺫﻟﻚ ﺗﻌﻈﻴﻢ ﻟﻠﻤﺨﻠﻮﻕ ﻭﺗﺄﻟﻪ ﻟﻪ ‪.‬‬
‫ﻓﺎﻟﻔﺮﻕ ﺑﲔ ﺍﻷﻣﺮﻳﻦ ﻛﺎﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺪﻋﺎﺀ ﷲ ﺍﻟﺬﻱ ﻫﻮ ﺇﺧﻼﺹ ﻭﺗﻮﺣﻴﺪ ‪ ،‬ﻭﺍﻟﺪﻋﺎﺀ‬
‫ﻟﻠﻤﺨﻠﻮﻕ ﺍﻟﺬﻱ ﻫﻮ ﺷﺮﻙ ﻭﺗﻨﺪﻳﺪ ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺬﺑﺢ ﻟﻐﲑ ﺍﷲ‬
‫‪Ÿw ÇÊÏËÈ tûüÏHs>»yèø9$# Éb>u‘ ¬! †ÎA$yJtBur y“$u‹øtxCur ’Å5Ý¡èSur ’ÎAŸx|¹ ¨bÎ) ö@è%‬‬ ‫ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪} :‬‬

‫‪] (1) { ÇÊÏÌÈ tûüÏHÍ>ó¡çRùQ$# ãA¨rr& O$tRr&ur ßNö•ÏBé& y7Ï9ºx‹Î/ur ( ¼çms9 y7ƒÎŽŸ°‬ﺍﻷﻧﻌﺎﻡ ‪. [ 163 -162 :‬‬

‫ﻭﻗﻮﻟﻪ ‪] (2) { ÇËÈ ö•ptùU$#ur y7În/t•Ï9 Èe@|Ásù } :‬ﺍﻟﻜﻮﺛﺮ ‪. [ 2 :‬‬

‫ﻋﻦ ﻋﻠﻲ ‪ t‬ﻗﺎﻝ ‪ :‬ﺣﺪﺛﲏ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺑﺄﺭﺑﻊ ﻛﻠﻤﺎﺕ ‪ } :‬ﻟﻌﻦ ﺍﷲ ﻣﻦ ﺫﺑﺢ ﻟﻐﲑ‬
‫ﺍﷲ ‪ ،‬ﻟﻌﻦ ﺍﷲ ﻣﻦ ﻟﻌﻦ ﻭﺍﻟﺪﻳﻪ ‪ ،‬ﻟﻌﻦ ﺍﷲ ﻣﻦ ﺁﻭﻯ ﳏﺪﺛﺎ ‪ ،‬ﻟﻌﻦ ﺍﷲ ﻣﻦ ﻏﲑ ﻣﻨﺎﺭ‬
‫ﺍﻷﺭﺽ { )‪ . (3‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺍﻵﻳﺘﺎﻥ ‪. 163 ، 162 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﻜﻮﺛﺮ ﺁﻳﺔ ‪. 2 :‬‬
‫)‪ (3‬ﻣﺴﻠﻢ ﺍﻷﺿﺎﺣﻲ )‪ ، (1978‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻀﺤﺎﻳﺎ )‪ ، (4422‬ﺃﲪﺪ )‪. (118/1‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻭﻋﻦ ﻃﺎﺭﻕ ﺑﻦ ﺷﻬﺎﺏ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ } :‬ﺩﺧﻞ ﺍﳉﻨﺔ ﺭﺟﻞ ﰲ ﺫﺑﺎﺏ ‪،‬‬
‫ﻭﺩﺧﻞ ﺍﻟﻨﺎﺭ ﺭﺟﻞ ﰲ ﺫﺑﺎﺏ " ‪ .‬ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻛﻴﻒ ﺫﻟﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ؟ ﻗﺎﻝ ‪ " :‬ﻣﺮ ﺭﺟﻼﻥ‬
‫ﻋﻠﻰ ﻗﻮﻡ ﳍﻢ ﺻﻨﻢ ﻻ ﳚﻮﺯﻩ ﺃﺣﺪ ﺣﱴ ﻳﻘﺮﺏ ﻟﻪ ﺷﻴﺌﺎ ‪ ،‬ﻓﻘﺎﻟﻮﺍ ﻷﺣﺪﳘﺎ ‪ :‬ﻗﺮﺏ ‪ ،‬ﻗﺎﻝ ‪:‬‬
‫ﻟﻴﺲ ﻋﻨﺪﻱ ﺷﻲﺀ ﺃﻗﺮﺏ ‪ ،‬ﻗﺎﻟﻮﺍ ﻟﻪ ‪ :‬ﻗﺮﺏ ﻭﻟﻮ ﺫﺑﺎﺑﺎ ‪ ،‬ﻓﻘﺮﺏ ﺫﺑﺎﺑﺎ ﻓﺨﻠﻮﺍ ﺳﺒﻴﻠﻪ ‪ ،‬ﻓﺪﺧﻞ‬
‫ﺍﻟﻨﺎﺭ ‪ .‬ﻭﻗﺎﻟﻮﺍ ﻟﻶﺧﺮ ‪ :‬ﻗﺮﺏ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻣﺎ ﻛﻨﺖ ﻷﻗﺮﺏ ﻷﺣﺪ ﺷﻴﺌﺎ ﺩﻭﻥ ﺍﷲ ‪ U‬ﻓﻀﺮﺑﻮﺍ‬
‫ﻋﻨﻘﻪ ‪ ،‬ﻓﺪﺧﻞ ﺍﳉﻨﺔ { ‪ .‬ﺭﻭﺍﻩ ﺃﲪﺪ ‪.‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﺗﻔﺴﲑ ‪. (1) { ’Å5Ý¡èSur ’ÎAŸx|¹ ¨bÎ) ö@è% } :‬‬

‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺗﻔﺴﲑ ‪. (2) { ÇËÈ ö•ptùU$#ur y7În/t•Ï9 Èe@|Ásù } :‬‬

‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺍﻟﺒﺪﺍﺀﺓ ﺑﻠﻌﻨﺔ ﻣﻦ ﺫﺑﺢ ﻟﻐﲑ ﺍﷲ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﻟﻌﻦ ﻣﻦ ﻟﻌﻦ ﻭﺍﻟﺪﻳﻪ ‪ ،‬ﻭﻣﻨﻪ ﺃﻥ ﺗﻠﻌﻦ ﻭﺍﻟﺪﻱ ﺍﻟﺮﺟﻞ ﻓﻴﻠﻌﻦ ﻭﺍﻟﺪﻳﻚ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﻟﻌﻦ ﻣﻦ ﺁﻭﻯ ﳏﺪﺛﺎ ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﺟﻞ ﳛﺪﺙ ﺷﻴﺌﺎ ﳚﺐ ﻓﻴﻪ ﺣﻖ ﷲ ‪ ،‬ﻓﻴﻠﺘﺠﺊ‬
‫ﺇﱃ ﻣﻦ ﳚﲑﻩ ﻣﻦ ﺫﻟﻚ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﻟﻌﻦ ﻣﻦ ﻏﲑ ﻣﻨﺎﺭ ﺍﻷﺭﺽ ‪ ،‬ﻭﻫﻲ ﺍﳌﺮﺍﺳﻴﻢ ﺍﻟﱵ ﺗﻔﺮﻕ ﺑﲔ ﺣﻘﻚ ﻭﺣﻖ‬
‫ﺟﺎﺭﻙ ﻣﻦ ﺍﻷﺭﺽ ﻓﺘﻐﲑﻫﺎ ﺑﺘﻘﺪﱘ ﺃﻭ ﺗﺄﺧﲑ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﺍﻟﻔﺮﻕ ﺑﲔ ﻟﻌﻦ ﺍﳌﻌﲔ ﻭﻟﻌﻦ ﺃﻫﻞ ﺍﳌﻌﺎﺻﻲ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻌﻤﻮﻡ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺍﻟﻌﻈﻴﻤﺔ ‪ ،‬ﻭﻫﻲ ﻗﺼﺔ ﺍﻟﺬﺑﺎﺏ ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ‪ :‬ﻛﻮﻧﻪ ﺩﺧﻞ ﺍﻟﻨﺎﺭ ﺑﺴﺒﺐ ﺫﻟﻚ ﺍﻟﺬﺑﺎﺏ ﺍﻟﺬﻱ ﱂ ﻳﻘﺼﺪﻩ ‪ ،‬ﺑﻞ ﻓﻌﻠﻪ ﲣﻠﺼﺎ ﻣﻦ‬
‫ﺷﺮﻫﻢ ‪.‬‬
‫ﺍﻟﻌﺎﺷﺮﺓ ‪ :‬ﻣﻌﺮﻓﺔ ﻗﺪﺭ ﺍﻟﺸﺮﻙ ﰲ ﻗﻠﻮﺏ ﺍﳌﺆﻣﻨﲔ ﻛﻴﻒ ﺻﱪ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻘﺘﻞ ﻭﱂ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ ‪. 162 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﻜﻮﺛﺮ ﺁﻳﺔ ‪. 2 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻳﻮﺍﻓﻘﻬﻢ ﻋﻠﻰ ﻃﻠﺒﺎ‪‬ﻢ ‪ ،‬ﻣﻊ ﻛﻮ‪‬ﻢ ﱂ ﻳﻄﻠﺒﻮﺍ ﺇﻻ ﺍﻟﻌﻤﻞ ﺍﻟﻈﺎﻫﺮ ‪.‬‬

‫ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ‪ :‬ﺃﻥ ﺍﻟﺬﻱ ﺩﺧﻞ ﺍﻟﻨﺎﺭ ﻣﺴﻠﻢ ‪ ،‬ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﻛﺎﻓﺮﺍ ﱂ ﻳﻘﻞ ‪ " :‬ﺩﺧﻞ ﺍﻟﻨﺎﺭ‬
‫ﰲ ﺫﺑﺎﺏ " ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ‪ :‬ﻓﻴﻪ ﺷﺎﻫﺪ ﻟﻠﺤﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ‪ " :‬ﺍﳉﻨﺔ ﺃﻗﺮﺏ ﺇﱃ ﺃﺣﺪﻛﻢ ﻣﻦ ﺷﺮﺍﻙ‬
‫ﻧﻌﻠﻪ ﻭﺍﻟﻨﺎﺭ ﻣﺜﻞ ﺫﻟﻚ " ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ ﺓ ﻣﻌﺮﻓﺔ ﺃﻥ ﻋﻤﻞ ﺍﻟﻘﻠﺐ ﻫﻮ ﺍﳌﻘﺼﻮﺩ ﺍﻷﻋﻈﻢ ﺣﱴ ﻋﻨﺪ ﻋﺒﺪﺓ ﺍﻷﻭﺛﺎﻥ ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺬﺑﺢ ﻟﻐﲑ ﺍﷲ‬
‫ﺃﻱ ﺃﻧﻪ ﺷﺮﻙ ‪ ،‬ﻓﺈﻥ ﻧﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺻﺮﳛﺔ ﰲ ﺍﻷﻣﺮ ﺑﺎﻟﺬﺑﺢ ﷲ ‪ ،‬ﻭﺇﺧﻼﺹ‬
‫ﺫﻟﻚ ﻟﻮﺟﻬﻪ ‪ ،‬ﻛﻤﺎ ﻫﻲ ﺻﺮﳛﺔ ﺑﺬﻟﻚ ﰲ ﺍﻟﺼﻼﺓ ‪ ،‬ﻓﻘﺪ ﻗﺮﻥ ﺍﷲ ﺍﻟﺬﺑﺢ ﺑﺎﻟﺼﻼﺓ ﰲ ﻋﺪﺓ‬
‫ﻣﻮﺍﺿﻊ ﻣﻦ ﻛﺘﺎﺑﻪ ‪.‬‬
‫ﻭﺇﺫﺍ ﺛﺒﺖ ﺃﻥ ﺍﻟﺬﺑﺢ ﷲ ﻣﻦ ﺃﺟﻞ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺃﻛﱪ ﺍﻟﻄﺎﻋﺎﺕ ‪ ،‬ﻓﺎﻟﺬﺑﺢ ﻟﻐﲑ ﺍﷲ ﺷﺮﻙ ﺃﻛﱪ‬
‫ﳐﺮﺝ ﻋﻦ ﺩﺍﺋﺮﺓ ﺍﻹﺳﻼﻡ ‪.‬‬
‫ﻓﺈﻥ ﺣﺪ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﻭﺗﻔﺴﲑﻩ ﺍﻟﺬﻱ ﳚﻤﻊ ﺃﻧﻮﺍﻋﻪ ﻭﺃﻓﺮﺍﺩﻩ ‪) :‬ﺃﻥ ﻳﺼﺮﻑ ﺍﻟﻌﺒﺪ ﻧﻮﻋﺎ‬
‫ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻐﲑ ﺍﷲ( ‪.‬‬
‫ﻓﻜﻞ ﺍﻋﺘﻘﺎﺩ ﺃﻭ ﻗﻮﻝ ﺃﻭ ﻋﻤﻞ ﺛﺒﺖ ﺃﻧﻪ ﻣﺄﻣﻮﺭ ﺑﻪ ﻣﻦ ﺍﻟﺸﺎﺭﻉ ﻓﺼﺮﻓﻪ ﷲ ﻭﺣﺪﻩ ﺗﻮﺣﻴﺪ‬
‫ﻭﺇﳝﺎﻥ ﻭﺇﺧﻼﺹ ‪ ،‬ﻭﺻﺮﻓﻪ ﻟﻐﲑﻩ ﺷﺮﻙ ﻭﻛﻔﺮ ‪.‬‬
‫ﻓﻌﻠﻴﻚ ‪‬ﺬﺍ ﺍﻟﻀﺎﺑﻂ ﻟﻠﺸﺮﻙ ﺍﻷﻛﱪ ﺍﻟﺬﻱ ﻻ ﻳﺸﺬ ﻋﻨﻪ ﺷﻲﺀ ‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﺣﺪ ﺍﻟﺸﺮﻙ ﺍﻷﺻﻐﺮ ﻫﻮ ‪) :‬ﻛﻞ ﻭﺳﻴﻠﺔ ﻭﺫﺭﻳﻌﺔ ﻳﺘﻄﺮﻕ ﻣﻨﻬﺎ ﺇﱃ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ‬
‫ﻣﻦ ﺍﻹﺭﺍﺩﺍﺕ ﻭﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﱂ ﺗﺒﻠﻎ ﺭﺗﺒﺔ ﺍﻟﻌﺒﺎﺩﺓ( ‪.‬‬
‫ﻓﻌﻠﻴﻚ ‪‬ﺬﻳﻦ ﺍﻟﻀﺎﺑﻄﲔ ﻟﻠﺸﺮﻙ ﺍﻷﻛﱪ ﻭﺍﻷﺻﻐﺮ ‪ ،‬ﻓﺈﻧﻪ ﳑﺎ ﻳﻌﻴﻨﻚ ﻋﻠﻰ ﻓﻬﻢ ﺍﻷﺑﻮﺍﺏ‬
‫ﺍﻟﺴﺎﺑﻘﺔ ﻭﺍﻟﻼﺣﻘﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﻭﺑﻪ ﳛﺼﻞ ﻟﻚ ﺍﻟﻔﺮﻗﺎﻥ ﺑﲔ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻳﻜﺜﺮ ﺍﺷﺘﺒﺎﻫﻬﺎ‬
‫ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ ‪.‬‬

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‫ﺑﺎﺏ ﻻ ﻳﺬﺑﺢ ﷲ ﲟﻜﺎﻥ ﻳﺬﺑﺢ ﻓﻴﻪ ﻟﻐﲑ ﺍﷲ‬

‫‪‘,ymr& BQöqtƒ ÉA¨rr& ô`ÏB 3“uqø)-G9$# ’n?tã }§Åc™é& î‰Éfó¡yJ©9 4 #Y‰t/r& Ïm‹Ïù óOà)s? Ÿw‬‬ ‫ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪} :‬‬

‫&‪] (1) { ÇÊÉÑÈ šúïÌ•Îdg©ÜßJø9$# •=Ïtä† ª!$#ur 4 (#rã•£gsÜtGtƒ br& šcq™7Ïtä† ×A%y`Í‘ Ïm‹Ïù 4 Ïm‹Ïù tPqà)s? br‬ﺍﻟﺘﻮﺑﺔ ‪:‬‬
‫‪. [ 108‬‬
‫ﻋﻦ ﺛﺎﺑﺖ ﺑﻦ ﺍﻟﻀﺤﺎﻙ ‪ t‬ﻗﺎﻝ ‪ } :‬ﻧﺬﺭ ﺭﺟﻞ ﺃﻥ ﻳﻨﺤﺮ ﺇﺑﻼ ﺑﺒﻮﺍﻧﺔ ‪ ،‬ﻓﺴﺄﻝ ﺍﻟﻨﱯ ‪r‬‬
‫ﻓﻘﺎﻝ ‪ " :‬ﻫﻞ ﻛﺎﻥ ﻓﻴﻬﺎ ﻭﺛﻦ ﻣﻦ ﺃﻭﺛﺎﻥ ﺍﳉﺎﻫﻠﻴﺔ ﻳﻌﺒﺪ ؟ " ﻗﺎﻟﻮﺍ ‪ :‬ﻻ ﻗﺎﻝ ‪ " :‬ﻓﻬﻞ ﻛﺎﻥ ﻓﻴﻬﺎ‬
‫ﻋﻴﺪ ﻣﻦ ﺃﻋﻴﺎﺩﻫـﻢ ؟ " ‪ .‬ﻗﺎﻟﻮﺍ ‪ :‬ﻻ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺃﻭﻑ ﺑﻨﺬﺭﻙ ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻭﻓﺎﺀ ﻟﻨﺬﺭ‬
‫ﰲ ﻣﻌﺼﻴﺔ ﺍﷲ ‪ ،‬ﻭﻻ ﻓﻴﻤﺎ ﻻ ﳝﻠﻚ ﺍﺑﻦ ﺁﺩﻡ { )‪ . (2‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺇﺳﻨﺎﺩﻩ ﻋﻠﻰ ﺷﺮﻃﻬﻤﺎ ‪.‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬
‫ﺍﻷﻭﱃ ‪ :‬ﺗﻔﺴﲑ ﻗﻮﻟﻪ ‪] (3) { 4 #Y‰t/r& Ïm‹Ïù óOà)s? Ÿw } :‬ﺍﻟﺘﻮﺑﺔ ‪. [ 108 :‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺃﻥ ﺍﳌﻌﺼﻴﺔ ﻗﺪ ﺗﺆﺛﺮ ﰲ ﺍﻷﺭﺽ ﻭﻛﺬﻟﻚ ﺍﻟﻄﺎﻋﺔ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺭﺩ ﺍﳌﺴﺄﻟﺔ ﺍﳌﺸﻜﻠﺔ ﺇﱃ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺒﻴﻨﺔ ﻟﻴﺰﻭﻝ ﺍﻹﺷﻜﺎﻝ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺍﺳﺘﻔﺼﺎﻝ ﺍﳌﻔﱵ ﺇﺫﺍ ﺍﺣﺘﺎﺝ ﺇﱃ ﺫﻟﻚ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺃﻥ ﲣﺼﻴﺺ ﺍﻟﺒﻘﻌﺔ ﺑﺎﻟﻨﺬﺭ ﻻ ﺑﺄﺱ ﺑﻪ ﺇﺫﺍ ﺧﻼ ﻣﻦ ﺍﳌﻮﺍﻧﻊ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺍﳌﻨﻊ ﻣﻨﻪ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻪ ﻭﺛﻦ ﻣﻦ ﺃﻭﺛﺎﻥ ﺍﳉﺎﻫﻠﻴﺔ ﻭﻟﻮ ﺑﻌﺪ ﺯﻭﺍﻟﻪ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﺍﳌﻨﻊ ﻣﻨﻪ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻪ ﻋﻴﺪ ﻣﻦ ﺃﻋﻴﺎﺩﻫﻢ ﻭﻟﻮ ﺑﻌﺪ ﺯﻭﺍﻟﻪ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﻻ ﳚﻮﺯ ﺍﻟﻮﻓﺎﺀ ﲟﺎ ﻧﺬﺭ ﰲ ﺗﻠﻚ ﺍﻟﺒﻘﻌﺔ ﻷﻧﻪ ﻧﺬﺭ ﻣﻌﺼﻴﺔ ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ‪ :‬ﺍﳊﺬﺭ ﻣﻦ ﻣﺸﺎ‪‬ﺔ ﺍﳌﺸﺮﻛﲔ ﰲ ﺃﻋﻴﺎﺩﻫﻢ ﻭﻟﻮ ﱂ ﻳﻘﺼﺪﻩ ‪.‬‬
‫ﺍﻟﻌﺎﺷﺮﺓ ‪ :‬ﻻ ﻧﺬﺭ ﰲ ﻣﻌﺼﻴﺔ ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. 108 :‬‬

‫)‪ (2‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ )‪. (3313‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. 108 :‬‬

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‫ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ‪ :‬ﻻ ﻧﺬﺭ ﻻﺑﻦ ﺁﺩﻡ ﻓﻴﻤﺎ ﻻ ﳝﻠﻚ ‪.‬‬

‫ﺑﺎﺏ ﻻ ﻳﺬﺑﺢ ﷲ ﲟﻜﺎﻥ ﻳﺬﺑﺢ ﻓﻴﻪ ﻟﻐﲑ ﺍﷲ‬
‫ﻣﺎ ﺃﺣﺴﻦ ﺍﺗﺒﺎﻉ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺑﺎﻟﺒﺎﺏ ﺍﻟﺬﻱ ﻗﺒﻠﻪ ‪ ،‬ﻓﺎﻟﺬﻱ ﻗﺒﻠﻪ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﻭﻫﺬﺍ ﻣﻦ‬
‫ﺍﻟﻮﺳﺎﺋﻞ ‪ ،‬ﺫﺍﻙ ﻣﻦ ﺑﺎﺏ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻟﺸﺮﻙ ﺍﻟﻘﺮﻳﺒﺔ ﻓﺈﻥ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ‬
‫ﻳﺬﺑﺢ ﻓﻴﻪ ﺍﳌﺸﺮﻛﻮﻥ ﻵﳍﺘﻬﻢ ﺗﻘﺮﺑﺎ ﺇﻟﻴﻬﺎ ﻭﺷﺮﻛﺎ ﺑﺎﷲ ﻗﺪ ﺻﺎﺭ ﻣﺸﻌﺮﺍ ﻣﻦ ﻣﺸﺎﻋﺮ ﺍﻟﺸﺮﻙ ‪،‬‬
‫ﻓﺈﺫﺍ ﺫﺑﺢ ﻓﻴﻪ ﺍﳌﺴﻠﻢ ﺫﺑﻴﺤﺔ ﻭﻟﻮ ﻗﺼﺪﻫﺎ ﷲ ‪ ،‬ﻓﻘﺪ ﺗﺸﺒﻪ ﺑﺎﳌﺸﺮﻛﲔ ﻭﺷﺎﺭﻛﻬﻢ ﰲ ﻣﺸﻌﺮﻫﻢ ‪،‬‬
‫ﻭﺍﳌﻮﺍﻓﻘﺔ ﺍﻟﻈﺎﻫﺮﺓ ﺗﺪﻋﻮﻯ ﺇﱃ ﺍﳌﻮﺍﻓﻘﺔ ﺍﻟﺒﺎﻃﻨﺔ ﻭﺍﳌﻴﻞ ﺇﻟﻴﻬﻢ ‪.‬‬
‫ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺴﺒﺐ ‪‬ﻰ ﺍﻟﺸﺎﺭﻉ ﻋﻦ ﻣﺸﺎ‪‬ﺔ ﺍﻟﻜﻔﺎﺭ ﰲ ﺷﻌﺎﺭﻫﻢ ﻭﺃﻋﻴﺎﺩﻫﻢ ﻭﻫﻴﺌﺎ‪‬ﻢ‬
‫ﻭﻟﺒﺎﺳﻬﻢ ﻭﲨﻴﻊ ﻣﺎ ﳜﺘﺺ ‪‬ﻢ ﺇﺑﻌﺎﺩﺍ ﻟﻠﻤﺴﻠﻤﲔ ﻋﻦ ﺍﳌﻮﺍﻓﻘﺔ ﳍﻢ ﰲ ﺍﻟﻈﺎﻫﺮ ﺍﻟﱵ ﻫﻲ ﻭﺳﻴﻠﺔ‬
‫ﻗﺮﻳﺒﺔ ﻟﻠﻤﻴﻞ ﻭﺍﻟﺮﻛﻮﻥ ﺇﻟﻴﻬﻢ ‪ ،‬ﺣﱴ ﺇﻧﻪ ‪‬ﻰ ﻋﻦ ﺍﻟﺼﻼﺓ ﺍﻟﻨﺎﻓﻠﺔ ﰲ ﺃﻭﻗﺎﺕ ﺍﻟﻨﻬﻲ ﺍﻟﱵ ﻳﺴﺠﺪ‬
‫ﺍﳌﺸﺮﻛﻮﻥ ﻓﻴﻬﺎ ﻟﻐﲑ ﺍﷲ ﺧﻮﻓﺎ ﻣﻦ ﺍﻟﺘﺸﺒﻪ ﺍﶈﺬﻭﺭ ‪.‬‬
‫ﺑﺎﺏ ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﻟﻨﺬﺭ ﻟﻐﲑ ﺍﷲ‬
‫) ‪(1‬‬
‫‪{ ÇÐÈ‬‬ ‫‪#ZŽ•ÏÜtGó¡ãB ¼çn•ŽŸ° tb%x. $YBöqtƒ tbqèù$sƒs†ur Í‘õ‹¨Z9$$Î/ tbqèùqãƒ‬‬ ‫ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪} :‬‬
‫]ﺍﻹﻧﺴﺎﻥ ‪. [ 7 :‬‬
‫) ‪(2‬‬
‫‪{3‬‬ ‫‪¼çmßJn=÷ètƒ ©!$# cÎ*sù 9‘õ‹¯R `ÏiB Nè?ö‘x‹tR ÷rr& >ps)xÿ¯R `ÏiB OçFø)xÿRr& !$tBur‬‬ ‫ﻭﻗﻮﻟﻪ ‪} :‬‬
‫]ﺍﻟﺒﻘﺮﺓ ‪. [ 270 :‬‬
‫ﻭﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ } :‬ﻣﻦ ﻧﺬﺭ ﺃﻥ‬

‫ﻳﻄﻴﻊ ﺍﷲ ﻓﻠﻴﻄﻌﻪ ‪ ،‬ﻭﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﻌﺼﻲ ﺍﷲ ﻓﻼ ﻳﻌﺼﻪ { )‪. (3‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ ﺁﻳﺔ ‪. 7 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. 270 :‬‬
‫)‪ (3‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ )‪ ، (6318‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ )‪ ، (1526‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ )‪، (3807‬‬
‫ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ )‪ ، (3289‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻜﻔﺎﺭﺍﺕ )‪ ، (2126‬ﺃﲪﺪ )‪ ، (36/6‬ﻣﺎﻟﻚ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ‬
‫)‪ ، (1031‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ )‪. (2338‬‬

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‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﻭﺟﻮﺏ ﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻨﺬﺭ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺇﺫﺍ ﺛﺒﺖ ﻛﻮﻧﻪ ﻋﺒﺎﺩﺓ ﷲ ﻓﺼﺮﻓﻪ ﺇﱃ ﻏﲑﻩ ﺷﺮﻙ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺃﻥ ﻧﺬﺭ ﺍﳌﻌﺼﻴﺔ ﻻ ﳚﻮﺯ ﺍﻟﻮﻓﺎﺀ ﺑﻪ ‪.‬‬
‫ﺑﺎﺏ ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﻻﺳﺘﻌﺎﺫﺓ ﺑﻐﲑ ﺍﷲ‬
‫‪öNèdrߊ#t“sù Çd`Ågø:$# z`ÏiB 5A%y`Ì•Î/ tbrèŒqãètƒ ħRM}$# z`ÏiB ×A%y`Í‘ tb%x. ¼çm¯Rr&ur‬‬ ‫ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪} :‬‬

‫‘‪] (1) { ÇÏÈ $Z)ydu‬ﺍﳉﻦ ‪. [ 6 :‬‬

‫ﻋﻦ ﺧﻮﻟﺔ ﺑﻨﺖ ﺣﻜﻴﻢ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻳﻘﻮﻝ ‪ } :‬ﻣﻦ‬
‫ﻧﺰﻝ ﻣﱰﻻ ﻓﻘﺎﻝ ‪ :‬ﺃﻋﻮﺫ ﺑﻜﻠﻤﺎﺕ ﺍﷲ ﺍﻟﺘﺎﻣﺎﺕ ﻣﻦ ﺷﺮ ﻣﺎ ﺧﻠﻖ ‪ ،‬ﱂ ﻳﻀﺮﻩ ﺷﻲﺀ ﺣﱴ ﻳﺮﺣﻞ‬
‫ﻣﻦ ﻣﱰﻟﻪ ﺫﻟﻚ { )‪ . (2‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ‪.‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺍﳉﻦ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﻛﻮﻧﻪ ﻣﻦ ﺍﻟﺸﺮﻙ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﺫﻟﻚ ﺑﺎﳊﺪﻳﺚ ‪ ،‬ﻷﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻳﺴﺘﺪﻟﻮﻥ ﺑﻪ ﻋﻠﻰ ﺃﻥ ﻛﻠﻤﺎﺕ ﺍﷲ‬
‫ﻏﲑ ﳐﻠﻮﻗﺔ ‪ ،‬ﻗﺎﻟﻮﺍ ‪ :‬ﻷﻥ ﺍﻻﺳﺘﻌﺎﺫﺓ ﺑﺎﳌﺨﻠﻮﻕ ﺷﺮﻙ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﻓﻀﻴﻠﺔ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﻣﻊ ﺍﺧﺘﺼﺎﺭﻩ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺃﻥ ﻛﻮﻥ ﺍﻟﺸﻲﺀ ﳛﺼﻞ ﺑﻪ ﻣﻨﻔﻌﺔ ﺩﻧﻴﻮﻳﺔ ﻣﻦ ﻛﻒ ﺷﺮ ﺃﻭ ﺟﻠﺐ ﻧﻔﻊ ‪ ،‬ﻻ‬
‫ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﻟﺸﺮﻙ ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﳉﻦ ﺁﻳﺔ ‪. 6 :‬‬

‫)‪ (2‬ﻣﺴﻠﻢ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ )‪ ، (2708‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ )‪ ، (3437‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻄﺐ‬
‫)‪ ، (3547‬ﺃﲪﺪ )‪ ، (409/6‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻻﺳﺘﺌﺬﺍﻥ )‪. (2680‬‬

‫‪44‬‬
 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺑﺎﺏ ﻣﻦ ﺍﻟﺸﺮﻙ ﺃﻥ ﻳﺴﺘﻐﻴﺚ ﺑﻐﲑ ﺍﷲ ﺃﻭ ﻳﺪﻋﻮ ﻏﲑﻩ‬

y7¯RÎ*sù |Mù=yèsù bÎ*sù ( x8•ŽÛØtƒ Ÿwur y7ãèxÿZtƒ Ÿw $tB «!$# Èbrߊ `ÏB äíô‰s? Ÿwur } : ‫ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬
Ÿxsù 9Žö•sƒ¿2 x8÷ŠÌ•ãƒ cÎ)ur ( uqèd žwÎ) ÿ¼ã&s! y#Ï©%Ÿ2 Ÿxsù 9hŽÛØÎ/ ª!$# y7ó¡|¡ôJtƒ bÎ)ur ÇÊÉÏÈ tûüÏJÎ=»©à9$# z`ÏiB #]ŒÎ)

: ‫]ﻳﻮﻧﺲ‬ (1 )
{ ÇÊÉÐÈ ÞOŠÏm§•9$# â‘qàÿtóø9$# uqèdur 4 ¾ÍnÏŠ$t6Ïã ô`ÏB âä!$t±o„ `tB ¾ÏmÎ/ Ü=ŠÅÁム4 ¾Ï&Î#ôÒxÿÏ9 ¨Š!#u‘

. . [ 107 -106
šcr߉ç7÷ès? tûïÏ%©!$# žcÎ) 4 %¸3øùÎ) šcqà)è=øƒrBur $YZ»rO÷rr& «!$# Èbrߊ `ÏB šcr߉ç7÷ès? $yJ¯RÎ) } : ‫ﻭﻗﻮﻟﻪ‬
Ïmø‹s9Î) ( ÿ¼ã&s! (#rá•ä3ô©$#ur çnr߉ç6ôã$#ur šXø—Îh•9$# «!$# y‰ZÏã (#qäótGö/$$sù $]%ø—Í‘ öNä3s9 šcqä3Î=ôJtƒ Ÿw «!$# Èbrߊ `ÏB

. [ 17 : ‫( ]ﺍﻟﻌﻨﻜﺒﻮﺕ‬2) { ÇÊÐÈ šcqãèy_ö•è?

ÏpyJ»uŠÉ)ø9$# ÏQöqtƒ 4’n<Î) ÿ¼ã&s! Ü=‹ÉftGó¡o„ žw `tB «!$# Èbrߊ `ÏB (#qããô‰tƒ `£JÏB ‘@|Êr& ô`tBur } : ‫ﻭﻗﻮﻟﻪ‬
tûïÌ•Ïÿ»x. öNÍkÌEyŠ$t7ÏèÎ/ (#qçR%x.ur [ä!#y‰ôãr& öNçlm; (#qçR%x. â¨$¨Z9$# uŽÅ³ãm #sŒÎ)ur ÇÎÈ tbqè=Ïÿ»xî óOÎgͬ!%tæߊ `tã öNèdur

. [ 6 -5 : ‫( ]ﺍﻷﺣﻘﺎﻑ‬3) { ÇÏÈ

u ä ! $ x ÿ n = ä z ö N à 6 è = y è ô f t ƒ u r u ä þ q • ¡ 9$ # ß # Ï ± õ 3 t ƒ u r ç n %t æ y Š #s Œ Î ) § • s Ü ô Ò ß J ø 9 $ # Ü = ‹Å g ä † `¨ B r & } : ‫ﻭﻗﻮﻟﻪ‬

. [ 62 : ‫( ]ﺍﻟﻨﻤﻞ‬4) { 4 « ! $ # y ì ¨ B × m »s 9 Ï ä r & 3 Ç Ú ö ‘ F { $ #

‫ ﻓﻘﺎﻝ‬، ‫ ﻣﻨﺎﻓﻖ ﻳﺆﺫﻱ ﺍﳌﺆﻣﻨﲔ‬r ‫ ﺃﻧﻪ ﻛﺎﻥ ﰲ ﺯﻣﻦ ﺍﻟﻨﱯ‬: ‫ﻭﺭﻭﻯ ﺍﻟﻄﱪﺍﱐ ﺑﺈﺳﻨﺎﺩﻩ‬
‫ } ﺇﻧﻪ ﻻ ﻳﺴﺘﻐﺎﺙ‬r ‫ ﻓﻘﺎﻝ ﺍﻟﻨﱯ‬، ‫ ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﺎﻓﻖ‬r ‫ ﻗﻮﻣﻮﺍ ﺑﻨﺎ ﻧﺴﺘﻐﻴﺚ ﺑﺮﺳﻮﻝ‬: ‫ﺑﻌﻀﻬﻢ‬

. { ‫ﰊ ﻭﺇﳕﺎ ﻳﺴﺘﻐﺎﺙ ﺑﺎﷲ‬

. 107 ، 106 : ‫( ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺍﻵﻳﺘﺎﻥ‬1)

. 17 : ‫( ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ ﺁﻳﺔ‬2)
. 6 ، 5 : ‫( ﺳﻮﺭﺓ ﺍﻷﺣﻘﺎﻑ ﺍﻵﻳﺘﺎﻥ‬3)
. 62 : ‫( ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ﺁﻳﺔ‬4)

45
 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻭﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬

‫ﺍﻷﻭﱃ ‪ :‬ﺃﻥ ﻋﻄﻒ ﺍﻟﺪﻋﺎﺀ ﻋﻠﻰ ﺍﻻﺳﺘﻐﺎﺛﺔ ﻣﻦ ﻋﻄﻒ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺍﳋﺎﺹ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺗﻔﺴﲑ ﻗﻮﻟﻪ ‪. (1) { ( x8•ŽÛØtƒ Ÿwur y7ãèxÿZtƒ Ÿw $tB «!$# Èbrߊ `ÏB äíô‰s? Ÿwur } :‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺃﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺃﻥ ﺃﺻﻠﺢ ﺍﻟﻨﺎﺱ ﻟﻮ ﻳﻔﻌﻠﻪ ﺇﺭﺿﺎﺀ ﻟﻐﲑﻩ ﺻﺎﺭ ﻣﻦ ﺍﻟﻈﺎﳌﲔ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺗﻔﺴﲑ ﺍﻵﻳﺔ ﺍﻟﱵ ﺑﻌﺪﻫﺎ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﻛﻮﻥ ﺫﻟﻚ ﻻ ﻳﻨﻔﻊ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻊ ﻛﻮﻧﻪ ﻛﻔﺮﺍ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﺗﻔﺴﲑ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﺃﻥ ﻃﻠﺐ ﺍﻟﺮﺯﻕ ﻻ ﻳﻨﺒﻐﻲ ﺇﻻ ﻣﻦ ﺍﷲ ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﳉﻨﺔ ﻻ ﺗﻄﻠﺐ ﺇﻻ ﻣﻨﻪ ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ‪ :‬ﺗﻔﺴﲑ ﺍﻵﻳﺔ ﺍﻟﺮﺍﺑﻌﺔ ‪.‬‬
‫ﺍﻟﻌﺎﺷﺮﺓ ‪ :‬ﺃﻧﻪ ﻻ ﺃﺿﻞ ﳑﻦ ﺩﻋﺎ ﻏﲑ ﺍﷲ ‪.‬‬
‫ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ‪ :‬ﺃﻧﻪ ﻏﺎﻓﻞ ﻋﻦ ﺩﻋﺎﺀ ﺍﻟﺪﺍﻋﻲ ﻻ ﻳﺪﺭﻱ ﻋﻨﻪ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ‪ :‬ﺃﻥ ﺗﻠﻚ ﺍﻟﺪﻋﻮﺓ ﺳﺒﺐ ﻟﺒﻐﺾ ﺍﳌﺪﻋﻮ ﻟﻠﺪﺍﻋﻲ ﻭﻋﺪﺍﻭﺗﻪ ﻟﻪ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ ‪ :‬ﺗﺴﻤﻴﺔ ﺗﻠﻚ ﺍﻟﺪﻋﻮﺓ ﻋﺒﺎﺩﺓ ﻟﻠﻤﺪﻋﻮ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ ‪ :‬ﻛﻔﺮ ﺍﳌﺪﻋﻮ ﺑﺘﻠﻚ ﺍﻟﻌﺒﺎﺩﺓ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ﻋﺸﺮﺓ ‪ :‬ﺃﻥ ﻫﺬﻩ ﻫﻲ ﺳﺒﺐ ﻛﻮﻧﻪ ﺃﺿﻞ ﺍﻟﻨﺎﺱ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ ‪ :‬ﺗﻔﺴﲑ ﺍﻵﻳﺔ ﺍﳋﺎﻣﺴﺔ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ ‪ :‬ﺍﻷﻣﺮ ﺍﻟﻌﺠﻴﺐ ‪ ،‬ﻭﻫﻮ ﺇﻗﺮﺍﺭ ﻋﺒﺪﺓ ﺍﻷﻭﺛﺎﻥ ﺃﻧﻪ ﻻ ﳚﻴﺐ ﺍﳌﻀﻄﺮ ﺇﻻ‬
‫ﺍﷲ ‪ ،‬ﻭﻷﺟﻞ ﻫﺬﺍ ﻳﺪﻋﻮﻧﻪ ﰲ ﺍﻟﺸﺪﺍﺋﺪ ﳐﻠﺼﲔ ﻟﻪ ﺍﻟﺪﻳﻦ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ﻋﺸﺮﺓ ‪ :‬ﲪﺎﻳﺔ ﺍﳌﺼﻄﻔﻰ ‪ r‬ﲪﻰ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺘﺄﺩﺏ ﻣﻊ ﺍﷲ ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ ‪. 106 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺑﺎﺏ ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﻟﻨﺬﺭ ﻟﻐﲑ ﺍﷲ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﻻﺳﺘﻌﺎﺫﺓ ﺑﻐﲑ ﺍﷲ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺍﻟﺸﺮﻙ ﺃﻥ‬
‫ﻳﺴﺘﻐﻴﺚ ﺑﻐﲑ ﺍﷲ ﺃﻭ ﻳﺪﻋﻮ ﻏﲑﻩ‬
‫ﻣﱴ ﻓﻬﻤﺖ ﺍﻟﻀﺎﺑﻂ ﺍﻟﺴﺎﺑﻖ ﰲ ﺣﺪ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﻭﻫﻮ ﺃﻥ )ﻣﻦ ﺻﺮﻑ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ‬
‫ﻟﻐﲑ ﺍﷲ ﻓﻬﻮ ﻣﺸﺮﻙ( ‪.‬‬
‫ﻓﻬﻤﺖ ﻫﺬﻩ ﺍﻷﺑﻮﺍﺏ ﺍﻟﺜﻼﺛﺔ ﺍﻟﱵ ﻭﺍﱃ ﺍﳌﺼﻨﻒ ﺑﻴﺎ‪‬ﺎ ‪.‬‬
‫ﻓﺈﻥ ﺍﻟﻨﺬﺭ ﻋﺒﺎﺩﺓ ﻣﺪﺡ ﺍﷲ ﺍﳌﻮﻓﲔ ﺑﻪ ‪ ،‬ﻭﺃﻣﺮ ﺍﻟﻨﱯ ‪ r‬ﺑﺎﻟﻮﻓﺎﺀ ﺑﻨﺬﺭ ﺍﻟﻄﺎﻋﺔ ‪ ،‬ﻭﻛﻞ ﺃﻣﺮ‬
‫ﻣﺪﺣﻪ ﺍﻟﺸﺎﺭﻉ ﺃﻭ ﺃﺛﲎ ﻋﻠﻰ ﻣﻦ ﻗﺎﻡ ﺑﻪ ﺃﻭ ﺃﻣﺮ ﺑﻪ ﻓﻬﻮ ﻋﺒﺎﺩﺓ ‪.‬‬
‫ﻓﺈﻥ ﺍﻟﻌﺒﺎﺩﺓ )ﺍﺳﻢ ﺟﺎﻣﻊ ﻟﻜﻞ ﻣﺎ ﳛﺒﻪ ﺍﷲ ﻭﻳﺮﺿﺎﻩ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻷﻗﻮﺍﻝ ﺍﻟﻈﺎﻫﺮﺓ‬
‫ﻭﺍﻟﺒﺎﻃﻨﺔ( ﻭﺍﻟﻨﺬﺭ ﻣﻦ ﺫﻟﻚ ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺃﻣﺮ ﺍﷲ ﺑﺎﻻﺳﺘﻌﺎﺫﺓ ﺑﻪ ﻭﺣﺪﻩ ﻣﻦ ﺍﻟﺸﺮﻭﺭ ﻛﻠﻬﺎ ‪ ،‬ﻭﺑﺎﻻﺳﺘﻐﺎﺛﺔ ﺑﻪ ﰲ ﻛﻞ ﺷﺪﺓ‬
‫ﻭﻣﺸﻘﺔ ‪ ،‬ﻓﻬﺬﻩ ﺇﺧﻼﺻﻬﺎ ﷲ ﺇﳝﺎﻥ ﻭﺗﻮﺣﻴﺪ ‪ ،‬ﻭﺻﺮﻓﻬﺎ ﻟﻐﲑ ﺍﷲ ﺷﺮﻙ ﻭﺗﻨﺪﻳﺪ ‪.‬‬
‫ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ‪ ،‬ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﻋﺎﻡ ﰲ ﻛﻞ ﺍﻷﺣﻮﺍﻝ ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ﻫﻲ ﺍﻟﺪﻋﺎﺀ‬
‫ﷲ ﰲ ﺣﺎﻟﺔ ﺍﻟﺸﺪﺍﺋﺪ ‪ ،‬ﻓﻜﻞ ﺫﻟﻚ ﻳﺘﻌﲔ ﺇﺧﻼﺻﻪ ﷲ ﻭﺣﺪﻩ ‪ ،‬ﻭﻫﻮ ﺍ‪‬ﻴﺐ ﻟﺪﻋﺎﺀ ﺍﻟﺪﺍﻋﲔ‬
‫ﺍﳌﻔﺮﺝ ﻟﻜﺮﺑﺎﺕ ﺍﳌﻜﺮﻭﺑﲔ ‪ ،‬ﻭﻣﻦ ﺩﻋﺎ ﻏﲑﻩ ﻣﻦ ﻧﱯ ﺃﻭ ﻣﻠﻚ ﺃﻭ ﻭﱄ ﺃﻭ ﻏﲑﻫﻢ ﺃﻭ ﺍﺳﺘﻐﺎﺙ‬
‫ﺑﻐﲑ ﺍﷲ ﻓﻴﻤﺎ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺇﻻ ﺍﷲ ﻓﻬﻮ ﻣﺸﺮﻙ ﻛﺎﻓﺮ ‪ ،‬ﻭﻛﻤﺎ ﺃﻧﻪ ﺧﺮﺝ ﻣﻦ ﺍﻟﺪﻳﻦ ﻓﻘﺪ ﲡﺮﺩ‬
‫ﺃﻳﻀﺎ ﻣﻦ ﺍﻟﻌﻘﻞ ‪ ،‬ﻓﺈﻥ ﺃﺣﺪﺍ ﻣﻦ ﺍﳋﻠﻖ ﻟﻴﺲ ﻋﻨﺪﻩ ﻣﻦ ﺍﻟﻨﻔﻊ ﻭﺍﻟﺪﻓﻊ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻻ ﻋﻦ ﻧﻔﺴﻪ‬
‫ﻭﻻ ﻋﻦ ﻏﲑﻩ ‪ ،‬ﺑﻞ ﺍﻟﻜﻞ ﻓﻘﺮﺍﺀ ﺇﱃ ﺍﷲ ﰲ ﻛﻞ ﺷﺆﻭ‪‬ﻢ ‪.‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ } &‪{ÇÊÒÊÈ tbqà)n=øƒä† öNèdur $\«ø‹x© ß,è=øƒs† Ÿw $tB tbqä.ÎŽô³ç„r‬‬

‫& ‪I w u r #Z Ž ó Ç t R ö N ç l m ; t b qã è ‹Ï Ü t G ó ¡ o „ Ÿ w u r ÇÊÒÊÈ t b qà ) n = ø ƒ ä † ö N è d u r $\ « ø ‹ x © ß , è = ø ƒ s † Ÿ w $t B t b qä . Î Ž ô ³ ç „ r‬‬ ‫}‬

‫{ )‪] (1‬ﺍﻷﻋﺮﺍﻑ ‪[192 -191 :‬‬ ‫& ‪ÇÊÒËÈ š c rç Ž Ý Ç Yt ƒ ö N å k | ¦ à ÿ Rr‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺍﻵﻳﺘﺎﻥ ‪. 192 ، 191 :‬‬

‫‪47‬‬
 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫) ‪bÎ‬‬ ‫‪ÇÊÌÈ A Ž •Ï J ô Ü Ï % `Ï B š c qä 3 Î = ÷ K t ƒ $t B ¾Ï m Ï R rß Š `Ï B š c qã ã ô ‰ s ? t û ïÏ % © ! $ # u r‬‬ ‫ﻭﻗﻮﻟﻪ ‪} :‬‬

‫? ‪t b rã • à ÿ õ 3 t ƒ Ï p y J »u Š É ) ø 9 $ # t P ö q t ƒ u r ( ö / ä 3 s 9 ( # qç / $y f t G ó ™ $ # $t B ( # qã è Ï ÿ x œ ö q s 9 u r ö / ä . u ä ! $ t ã ß Š ( # qã è y J ó ¡ o „ Ÿ w ó O è d qã ã ô ‰ s‬‬

‫{ )‪ ] (1‬ﻓﺎﻃﺮ ‪. [ 14 -13 :‬‬ ‫‪ÇÊÍÈ 9 Ž •Î 7 y z ã @ ÷ W Ï B y 7 ã ¥ Î m ; u Z ã ƒ Ÿ w u r 4 ö N ä 3 Å 2 ÷ Ž Å ³ Î 0‬‬

‫ﻭﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺃﻧﺲ ‪ t‬ﻗﺎﻝ ‪ :‬ﺷﺞ ﺍﻟﻨﱯ ‪ r‬ﻳﻮﻡ ﺃﺣﺪ ﻭﻛﺴﺮﺕ ﺭﺑﺎﻋﻴﺘﻪ ‪ .‬ﻓﻘﺎﻝ ‪:‬‬
‫) ‪(3‬‬
‫} ﻛﻴﻒ ﻳﻔﻠﺢ ﻗﻮﻡ ﺷﺠﻮﺍ ﻧﺒﻴﻬﻢ { )‪ (2‬؟ ﻓﱰﻟﺖ ‪{ íäóÓx« Ì•øBF{$# z`ÏB š•s9 }§øŠs9 } :‬‬
‫]ﺁﻝ ﻋﻤﺮﺍﻥ ‪. [ 128 :‬‬
‫ﻭﻓﻴﻪ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ :‬ﺃﻧﻪ ﲰﻊ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻳﻘﻮﻝ ﺇﺫﺍ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ‬
‫ﺍﻟﺮﻛﻮﻉ ﰲ ﺍﻟﺮﻛﻌﺔ ﺍﻷﺧﲑﺓ ﻣﻦ ﺍﻟﻔﺠﺮ ‪ } :‬ﺍﻟﻠﻬﻢ ﺍﻟﻌﻦ ﻓﻼﻧﺎ ﻭﻓﻼﻧﺎ { )‪ . (4‬ﺑﻌﺪﻣﺎ ﻳﻘﻮﻝ ‪:‬‬

‫‪Ì•øBF{$# z`ÏB š•s9 }§øŠs9‬‬ ‫} ﲰﻊ ﺍﷲ ﳌﻦ ﲪﺪﻩ ﺭﺑﻨﺎ ﻭﻟﻚ ﺍﳊﻤﺪ { )‪ ، (5‬ﻓﺄﻧﺰﻝ ﺍﷲ ‪} :‬‬

‫«‪ (6) { íäóÓx‬ﺍﻵﻳﺔ ‪.‬‬

‫ﻭﰲ ﺭﻭﺍﻳﺔ ‪ } :‬ﻳﺪﻋﻮ ﻋﻠﻰ ﺻﻔﻮﺍﻥ ﺑﻦ ﺃﻣﻴﺔ ﻭﺳﻬﻴﻞ ﺑﻦ ﻋﻤﺮﻭ ﻭﺍﳊﺎﺭﺙ ﺑﻦ ﻫﺸﺎﻡ‬

‫ﻓﱰﻟﺖ ‪. { (7) { íäóÓx« Ì•øBF{$# z`ÏB š•s9 }§øŠs9 } :‬‬

‫‪ö‘É‹Rr& ur‬‬ ‫ﻭﻓﻴﻪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ t‬ﻗﺎﻝ ‪ :‬ﻗﺎﻡ ﻓﻴﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺣﲔ ﺃﻧﺰﻝ ﻋﻠﻴﻪ ‪} :‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﻓﺎﻃﺮ ﺍﻵﻳﺘﺎﻥ ‪. 14 ، 13 :‬‬

‫)‪ (2‬ﻣﺴﻠﻢ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ )‪ ، (1791‬ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ )‪ ، (3003‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ )‪ ، (4027‬ﺃﲪﺪ‬
‫)‪. (253/3‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ ‪. 128 :‬‬
‫)‪ (4‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻐﺎﺯﻱ )‪ ، (3842‬ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ )‪ ، (3005‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺘﻄﺒﻴﻖ )‪ ، (1078‬ﺃﲪﺪ‬
‫)‪.(147/2‬‬
‫)‪ (5‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻐﺎﺯﻱ )‪ ، (3842‬ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ )‪ ، (3005‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺘﻄﺒﻴﻖ )‪ ، (1078‬ﺃﲪﺪ‬
‫)‪.(147/2‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ ‪. 128 :‬‬
‫)‪ (7‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ ‪. 128 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫]ﺍﻟﺸﻌـﺮﺍﺀ ‪ [214 :‬ﻓﻘـﺎﻝ ‪ } :‬ﻳـﺎ ﻣﻌﺸـﺮ‬ ‫) ‪(1‬‬

‫‪{ ÇËÊÍÈ‬‬ ‫‪šúüÎ/t •ø% F{ $# y7s? uŽ •Ï± tã‬‬

‫ﻗـﺮﻳـﺶ‪ -‬ﺃﻭ ﻛﻠﻤـﺔ ﳓﻮﻫﺎ‪ -‬ﺍﺷﺘﺮﻭﺍ ﺃﻧﻔﺴﻜﻢ ‪ ،‬ﻻ ﺃﻏﲎ ﻋﻨﻜﻢ ﻣﻦ ﺍﷲ ﺷﻴﺌﺎ ‪ ،‬ﻳﺎ ﻋﺒﺎﺱ‬
‫ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ‪ :‬ﻻ ﺃﻏﲏ ﻋﻨﻚ ﻣﻦ ﺍﷲ ﺷﻴﺌﺎ ‪ ،‬ﻳﺎ ﺻﻔﻴﺔ ﻋﻤﺔ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻻ ﺃﻏﲏ ﻋﻨﻚ‬
‫ﻣﻦ ﺍﷲ ﺷﻴﺌﺎ ‪ ،‬ﻭﻳﺎ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﳏﻤﺪ ﺳﻠﻴﲏ ﻣﻦ ﻣﺎﱄ ﻣﺎ ﺷﺌﺖ ‪ ،‬ﻻ ﺃﻏﲏ ﻋﻨﻚ ﻣﻦ ﺍﷲ‬
‫ﺷﻴﺌﺎ { )‪. (2‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﺗﻔﺴﲑ ﺍﻵﻳﺘﲔ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﻗﺼﺔ ﺃﺣﺪ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﻗﻨﻮﺕ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ﻭﺧﻠﻔﻪ ﺳﺎﺩﺍﺕ ﺍﻷﻭﻟﻴﺎﺀ ﻳﺆﻣﻨﻮﻥ ﰲ ﺍﻟﺼﻼﺓ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺃﻥ ﺍﳌﺪﻋﻮ ﻋﻠﻴﻬﻢ ﻛﻔﺎﺭ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺃ‪‬ﻢ ﻓﻌﻠﻮﺍ ﺃﺷﻴﺎﺀ ﻣﺎ ﻓﻌﻠﻬﺎ ﻏﺎﻟﺐ ﺍﻟﻜﻔﺎﺭ ‪ ،‬ﻣﻨﻬﺎ ﺷﺠﻬﻢ ﻧﺒﻴﻬﻢ ﻭﺣﺮﺻﻬﻢ ﻋﻠﻰ‬
‫ﻗﺘﻠﻪ ﻭﻣﻨﻬﺎ ﺍﻟﺘﻤﺜﻴﻞ ﺑﺎﻟﻘﺘﻠﻰ ﻣﻊ ﺃ‪‬ﻢ ﺑﻨﻮ ﻋﻤﻬﻢ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺃﻧﺰﻝ ﺍﷲ ﻋﻠﻴﻪ ﰲ ﺫﻟﻚ ‪. (3) { íäóÓx« Ì•øBF{$# z`ÏB š•s9 }§øŠs9 } :‬‬

‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﻗﻮﻟﻪ ‪ . (4) { öNßgt/Éj‹yèム÷rr& öNÍköŽn=tæ z>qçGtƒ ÷rr& } :‬ﻓﺘﺎﺏ ﻋﻠﻴﻬﻢ ﻓﺂﻣﻨﻮﺍ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﺍﻟﻘﻨﻮﺕ ﰲ ﺍﻟﻨﻮﺍﺯﻝ ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ‪ :‬ﺗﺴﻤﻴﺔ ﺍﳌﺪﻋﻮ ﻋﻠﻴﻬﻢ ﰲ ﺍﻟﺼﻼﺓ ﺑﺄﲰﺎﺋﻬﻢ ﻭﺃﲰﺎﺀ ﺁﺑﺎﺋﻬﻢ ‪.‬‬
‫ﺍﻟﻌﺎﺷﺮﺓ ‪ :‬ﻟﻌﻦ ﺍﳌﻌﲔ ﰲ ﺍﻟﻘﻨﻮﺕ ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ ﺁﻳﺔ ‪. 214 :‬‬

‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻮﺻﺎﻳﺎ )‪ ، (2602‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (204‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻮﺻﺎﻳﺎ )‪ ، (3646‬ﺃﲪﺪ )‪، (361/2‬‬
‫ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺮﻗﺎﻕ )‪. (2732‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ ‪. 128 :‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ ‪. 128 :‬‬

‫‪49‬‬
 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫‪šúüÎ/t•ø%F{$# y7s?uŽ•Ï±tã ö‘É‹Rr&ur‬‬ ‫ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ‪ :‬ﻗﺼﺘﻪ ‪ r‬ﳌﺎ ﺃﻧﺰﻝ ﻋﻠﻴﻪ ‪} :‬‬

‫‪. (1) { ÇËÊÍÈ‬‬

‫ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ‪ :‬ﺟﺪﻩ ‪ r‬ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ﲝﻴﺚ ﻓﻌﻞ ﻣﺎ ﻧﺴﺐ ﺑﺴﺒﺒﻪ ﺇﱃ ﺍﳉﻨﻮﻥ ﻭﻛﺬﻟﻚ‬
‫ﻟﻮ ﻳﻔﻌﻠﻪ ﻣﺴﻠﻢ ﺍﻵﻥ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ ‪ :‬ﻗﻮﻟﻪ ﻟﻸﺑﻌﺪ ﻭﺍﻷﻗﺮﺏ ‪ } :‬ﻻ ﺃﻏﲏ ﻋﻨﻚ ﻣﻦ ﺍﷲ ﺷﻴﺌﺎ { )‪ ، (2‬ﺣﱴ‬

‫ﻗﺎﻝ ‪ } :‬ﻳﺎ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﳏﻤﺪ ﻻ ﺃﻏﲏ ﻋﻨﻚ ﻣﻦ ﺍﷲ ﺷﻴﺌﺎ { )‪ . (3‬ﻓﺈﺫﺍ ﺻﺮﺡ ﻭﻫﻮ ﺳﻴﺪ‬
‫ﺍﳌﺮﺳﻠﲔ ﺑﺄﻧﻪ ﻻ ﻳﻐﲏ ﺷﻴﺌﺎ ﻋﻦ ﺳﻴﺪﺓ ﻧﺴﺎﺀ ﺍﻟﻌﺎﳌﲔ ﻭﺁﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺃﻧﻪ ﻻ ﻳﻘﻮﻝ ﺇﻻ ﺍﳊﻖ ‪ ،‬ﰒ‬
‫ﻧﻈﺮ ﻓﻴﻤﺎ ﻭﻗﻊ ﰲ ﻗﻠﻮﺏ ﺧﻮﺍﺹ ﺍﻟﻨﺎﺱ ‪ ،‬ﺗﺒﲔ ﻟﻪ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻏﺮﺑﺔ ﺍﻟﺪﻳﻦ ‪.‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬
‫} &‪] (4) {ÇÊÒÊÈ tbqà)n=øƒä† öNèdur $\«ø‹x© ß,è=øƒs† Ÿw $tB tbqä.ÎŽô³ç„r‬ﺍﻷﻋﺮﺍﻑ‪[191 :‬‬
‫ﻫﺬﺍ ﺷﺮﻭﻉ ﰲ ﺑﺮﺍﻫﲔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺃﺩﻟﺘﻪ ‪ ،‬ﻓﺎﻟﺘﻮﺣﻴﺪ ﷲ ﻣﻦ ﺍﻟﱪﺍﻫﲔ ﺍﻟﻨﻘﻠﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﻣﺎ‬
‫ﻟﻴﺲ ﻟﻐﲑﻩ ‪.‬‬
‫ﻓﺘﻘﺪﻡ ﺃﻥ ﺍﻟﺘﻮﺣﻴﺪﻳﻦ ‪ :‬ﺗﻮﺣﻴﺪ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻭﺗﻮﺣﻴﺪ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﻣﻦ ﻛﱪ ﺑﺮﺍﻫﻴﻨﻪ‬
‫ﻭﺃﺿﺨﻤﻬﺎ ‪ ،‬ﻓﺎﳌﺘﻔﺮﺩ ﺑﺎﳋﻠﻖ ﻭﺍﻟﺘﺪﺑﲑ ‪ ،‬ﻭﺍﳌﺘﻮﺣﺪ ﰲ ﺍﻟﻜﻤﺎﻝ ﺍﳌﻄﻠﻖ ﻣﻦ ﲨﻴﻊ ﺍﻟﻮﺟﻮﻩ ﻫﻮ‬
‫ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒﺎﺩﺓ ﺳﻮﺍﻩ ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻣﻦ ﺑﺮﺍﻫﲔ ﺍﻟﺘﻮﺣﻴﺪ ﻣﻌﺮﻓﺔ ﺃﻭﺻﺎﻑ ﺍﳌﺨﻠﻮﻗﲔ ﻭﻣﻦ ﻋﺒﺪ ﻣﻊ ﺍﷲ ‪ ،‬ﻓﺈﻥ ﲨﻴﻊ ﻣﺎ‬
‫ﻳﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻣﻦ ﻣﻠﻚ ﻭﺑﺸﺮ ﻭﻣﻦ ﺷﺠﺮ ﻭﺣﺠﺮ ﻭﻏﲑﻫﺎ ﻛﻠﻬﻢ ﻓﻘﺮﺍﺀ ﺇﱃ ﺍﷲ ‪،‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ ﺁﻳﺔ ‪. 214 :‬‬

‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻮﺻﺎﻳﺎ )‪ ، (2602‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (206‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻮﺻﺎﻳﺎ )‪ ، (3646‬ﺃﲪﺪ )‪، (361/2‬‬
‫ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺮﻗﺎﻕ )‪. (2732‬‬
‫)‪ (3‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻮﺻﺎﻳﺎ )‪ ، (2602‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (204‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻮﺻﺎﻳﺎ )‪ ، (3646‬ﺃﲪﺪ )‪، (361/2‬‬
‫ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺮﻗﺎﻕ )‪. (2732‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ ‪. 191 :‬‬

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‫ﻋﺎﺟﺰﻭﻥ ﻟﻴﺲ ﺑﻴﺪﻫﻢ ﻣﻦ ﺍﻟﻨﻔﻊ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ‪ ،‬ﻭﻻ ﳜﻠﻘﻮﻥ ﺷﻴﺌﺎ ﻭﻫﻢ ﳜﻠﻘﻮﻥ ‪ ،‬ﻭﻻ ﳝﻠﻜﻮﻥ‬
‫ﺿﺮﺍ ﻭﻻ ﻧﻔﻌﺎ ﻭﻻ ﻣﻮﺗﺎ ﻭﻻ ﺣﻴﺎﺓ ﻭﻻ ﻧﺸﻮﺭﺍ ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﳋﺎﻟﻖ ﻟﻜﻞ ﳐﻠﻮﻕ ‪ ،‬ﻭﻫﻮ‬
‫ﺍﻟﺮﺍﺯﻕ ﻟﻜﻞ ﻣﺮﺯﻭﻕ ‪ ،‬ﺍﳌﺪﺑﺮ ﻟﻸﻣﻮﺭ ﻛﻠﻬﺎ ‪ ،‬ﺍﻟﻀﺎﺭ ﺍﻟﻨﺎﻓﻊ ‪ ،‬ﺍﳌﻌﻄﻲ ﺍﳌﺎﻧﻊ ‪ ،‬ﺍ ﻟﺬﻱ ﺑﻴﺪﻩ‬
‫ﻣﻠﻜﻮﺕ ﻛﻞ ﺷﻲﺀ ‪ ،‬ﻭﺇﻟﻴﻪ ﻳﺮﺟﻊ ﻛﻞ ﺷﻲﺀ ‪ ،‬ﻭﻟﻪ ﻳﻘﺼﺪ ﻭﻳﺼﻤﺪ ﻭﳜﻀﻊ ﻛﻞ ﺷﻲﺀ ‪.‬‬
‫ﻓﺄﻱ ﺑﺮﻫﺎﻥ ﺃﻋﻈﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﱪﻫﺎﻥ ‪ :‬ﺍﻟﺬﻱ ﺃﻋﺎﺩﻩ ﺍﷲ ﻭﺃﺑﺪﺍﻩ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ﻣﻦ ﻛﺘﺎﺑﻪ‬
‫ﻭﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ ‪ ،‬ﻓﻬﻮ ﺩﻟﻴﻞ ﻋﻘﻠﻲ ﻓﻄﺮﻱ ﻛﻤﺎ ﺃﻧﻪ ﺩﻟﻴﻞ ﲰﻌﻲ ﻧﻘﻠﻲ ﻋﻠﻰ ﻭﺟﻮﺏ ﺗﻮﺣﻴﺪ‬
‫ﺍﷲ ﻭﺃﻧﻪ ﺍﳊﻖ ‪ ،‬ﻭﻋﻠﻰ ﺑﻄﻼﻥ ﺍﻟﺸﺮﻙ ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺃﺷﺮﻑ ﺍﳋﻠﻖ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﻻ ﳝﻠﻚ ﻧﻔﻊ ﺃﻗﺮﺏ ﺍﳋﻠﻖ ﺇﻟﻴﻪ ﻭﺃﻣﺴﻬﻢ ﺑﻪ ﺭﲪﺎ‬
‫ﻓﻜﻴﻒ ﺑﻐﲑﻩ ؟ ﻓﺘﺒﺎ ﳌﻦ ﺃﺷﺮﻙ ﺑﺎﷲ ﻭﺳﺎﻭﻯ ﺑﻪ ﺃﺣﺪﺍ ﻣﻦ ﺍﳌﺨﻠﻮﻗﲔ ‪ ،‬ﻟﻘﺪ ﺳﻠﺐ ﻋﻘﻠﻪ ﺑﻌﺪ ﻣﺎ‬
‫ﺳﻠﺐ ﺩﻳﻨﻪ ‪.‬‬
‫ﻓﻨﻌﻮﺕ ﺍﻟﺒﺎﺭﻱ ﺗﻌﺎﱃ ﻭﺻﻔﺎﺕ ﻋﻈﻤﺘﻪ ﻭﺗﻮﺣﺪﻩ ﰲ ﺍﻟﻜﻤﺎﻝ ﺍﳌﻄﻠﻖ ﺍﻛﱪ ﺑﺮﻫﺎﻥ ﻋﻠﻰ ﺃﻧﻪ‬
‫ﻻ ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒﺎﺩﺓ ﺇﻻ ﻫﻮ ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺻﻔﺎﺕ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻛﻨﻬﺎ ‪ ،‬ﻭﻣﺎ ﻫﻲ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻨﻘﺺ ﻭﺍﳊﺎﺟﺔ ﻭﺍﻟﻔﻘﺮ ﺇﱃ ﺭ‪‬ﺎ‬
‫ﰲ ﻛﻞ ﺷﺆﻭ‪‬ﺎ ‪ ،‬ﻭﺃﻧﻪ ﻟﻴﺲ ﳍﺎ ﻣﻦ ﺍﻟﻜﻤﺎﻝ ‪ ،‬ﺇﻻ ﻣﺎ ﺃﻋﻄﺎﻫﺎ ﺭ‪‬ﺎ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﱪﺍﻫﲔ ﻋﻠﻰ‬
‫ﺑﻄﻼﻥ ﺇﳍﻴﺔ ﺷﻲﺀ ﻣﻨﻬﺎ ‪.‬‬
‫ﻓﻤﻦ ﻋﺮﻑ ﺍﷲ ﻭﻋﺮﻑ ﺍﳋﻠﻖ ﺍﺿﻄﺮﺗﻪ ﻫﺬﻩ ﺍﳌﻌﺮﻓﺔ ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ‪ ،‬ﻭﺇﺧﻼﺹ‬
‫ﺍﻟﺪﻳﻦ ﻟﻪ ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ ‪ ،‬ﻭﲪﺪﻩ ﻭﺷﻜﺮﻩ ﺑﻠﺴﺎﻧﻪ ﻭﻗﻠﺒﻪ ﻭﺃﺭﻛﺎﻧﻪ ﻭﺍﻧﺼﺮﻑ ﺗﻌﻠﻘﻪ ﺑﺎﳌﺨﻠﻮﻗﲔ‬
‫ﺧﻮﻓﺎ ﻭﺭﺟﺎﺀ ﻭﻃﻤﻌﺎ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬

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‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬

‫}‪] (1){ÇËÌÈ çŽ•Î6s3ø9$# •’Í?yèø9$# uqèdur ( ¨,ysø9$# (#qä9$s% ( öNä3š/u‘ tA$s% #sŒ$tB (#qä9$s% óOÎgÎ/qè=è% `tã tíÌh“èù #sŒÎ) #Ó¨Lym‬ﺳﺒﺄ‪،‬‬
‫ﺍﻵﻳﺔ‪.[ 23 :‬‬
‫ﻭﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ t‬ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ ‪ } :‬ﺇﺫﺍ ﻗﻀﻰ ﺍﷲ ﺍﻷﻣﺮ ﰲ ﺍﻟﺴﻤﺎﺀ‬

‫ﺿﺮﺑﺖ ﺍﳌﻼﺋﻜﺔ ﺑﺄﺟﻨﺤﺘﻬﺎ ﺧﻀﻌﺎﻧﺎ ﻟﻘﻮﻟﻪ ‪ ،‬ﻛﺄﻧﻪ ﺳﻠﺴﻠﺔ ﻋﻠﻰ ﺻﻔﻮﺍﻥ ﻳﻨﻔﺬﻫﻢ ﺫﻟﻚ ‪} ،‬‬

‫‪، (2) { ÇËÌÈ çŽ•Î6s3ø9$# •’Í?yèø9$# uqèdur ( ¨,ysø9$# (#qä9$s% ( öNä3š/u‘ tA$s% #sŒ$tB (#qä9$s% óOÎgÎ/qè=è% `tã tíÌh“èù #sŒÎ) #Ó¨Lym‬‬
‫ﻓﻴﺴﻤﻌﻬﺎ ﻣﺴﺘﺮﻕ ﺍﻟﺴﻤﻊ ‪ ،‬ﻭﻣﺴﺘﺮﻕ ﺍﻟﺴﻤﻊ ﻫﻜﺬﺍ ﺑﻌﻀﻪ ﻓﻮﻕ ﺑﻌﺾ‪ -‬ﻭﺻﻔﻪ ﺳﻔﻴﺎﻥ ﺑﻦ‬
‫ﻋﻴﻴﻨﺔ ﺑﻜﻔﻪ ‪ ،‬ﻓﺤﺮﻓﻬﺎ ﻭﺑﺪﺩ ﺑﲔ ﺃﺻﺎﺑﻌﻪ‪ -‬ﻓﻴﺴﻤﻊ ﺍﻟﻜﻠﻤﺔ ﻓﻴﻠﻘﻴﻬﺎ ﺇﱃ ﻣﻦ ﲢﺘﻪ ‪ ،‬ﰒ ﻳﻠﻘﻴﻬﺎ‬
‫ﺍﻵﺧﺮ ﺇﱃ ﻣﻦ ﲢﺘﻪ ‪ ،‬ﺣﱴ ﻳﻠﻘﻴﻬﺎ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﺴﺎﺣﺮ ﺃﻭ ﺍﻟﻜﺎﻫﻦ ‪ ،‬ﻓﺮﲟﺎ ﺃﺩﺭﻛﻪ ﺍﻟﺸﻬﺎﺏ ﻗﺒﻞ‬
‫ﺃﻥ ﻳﻠﻘﻴﻬﺎ ﻭﺭﲟﺎ ﺃﻟﻘﺎﻫﺎ ﻗﺒﻞ ﺃﻥ ﻳﺪﺭﻛﻪ ‪ .‬ﻓﻴﻜﺬﺏ ﻣﻌﻬﺎ ﻣﺎﺋﺔ ﻛﺬﺑﺔ ‪ ،‬ﻓﻴﻘﺎﻝ ‪ :‬ﺃﻟﻴﺲ ﻗﺪ ﻗﺎﻝ ﻟﻨﺎ‬
‫ﻳﻮﻡ ﻛﺬﺍ ﻭﻛﺬﺍ ‪ :‬ﻛﺬﺍ ﻭﻛﺬﺍ ؟ ﻓﻴﺼﺪﻕ ﺑﺘﻠﻚ ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﲰﻌﺖ ﻣﻦ ﺍﻟﺴﻤﺎﺀ { ‪.‬‬

‫ﻭﻋﻦ ﺍﻟﻨﻮﺍﺱ ﺑﻦ ﲰﻌﺎﻥ ‪ t‬ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻮﺣﻲ‬
‫ﺑﺎﻷﻣﺮ ‪ ،‬ﻭﺗﻜﻠﻢ ﺑﺎﻟﻮﺣﻲ ﺃﺧﺬﺕ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻣﻨﻪ ﺭﺟﻔﺔ ‪ - ،‬ﺃﻭ ﻗﺎﻝ ‪ :‬ﺭﻋﺪﺓ‪ -‬ﺷﺪﻳﺪﺓ ﺧﻮﻓﺎ‬
‫ﻣﻦ ﺍﷲ ‪ U‬ﻓﺈﺫﺍ ﲰﻊ ﺫﻟﻚ ﺃﻫﻞ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺻﻌﻘﻮﺍ ﻭﺧﺮﻭﺍ ﺳﺠﺪﺍ ‪ ،‬ﻓﻴﻜﻮﻥ ﺃﻭﻝ ﻣﻦ ﻳﺮﻓﻊ‬
‫ﺭﺃﺳﻪ ﺟﱪﻳﻞ ‪ ،‬ﻓﻴﻜﻠﻤﻪ ﺍﷲ ﻣﻦ ﻭﺣﻴﻪ ﲟﺎ ﺃﺭﺍﺩ ‪ ،‬ﰒ ﳝﺮ ﺟﱪﻳﻞ ﻋﻠﻰ ﺍﳌﻼﺋﻜﺔ ‪ ،‬ﻛﻠﻤﺎ ﻣﺮ ﺑﺴﻤﺎﺀ‬
‫ﺳﺄﻟﻪ ﻣﻼﺋﻜﺘﻬﺎ ‪ :‬ﻣﺎﺫﺍ ﻗﺎﻝ ﺭﺑﻨﺎ ﻳﺎ ﺟﱪﻳﻞ ؟ ﻓﻴﻘﻮﻝ ﺟﱪﻳﻞ ‪ :‬ﻗﺎﻝ ﺍﳊﻖ ‪ ،‬ﻭﻫﻮ ﺍﻟﻌﻠﻲ ﺍﻟﻜﺒﲑ ‪.‬‬
‫ﻓﻴﻘﻮﻟﻮﻥ ﻛﻠﻬﻢ ﻣﺜﻞ ﻣﺎ ﻗﺎﻝ ﺟﱪﺑﻞ ‪ ،‬ﻓﻴﻨﺘﻬﻲ ﺟﱪﻳﻞ ﺑﺎﻟﻮﺣﻲ ﺇﱃ ﺣﻴﺚ ﺃﻣﺮﻩ ﺍﷲ ‪. { U‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬
‫ﺍﻷﻭﱃ ‪ :‬ﺗﻔﺴﲑ ﺍﻵﻳﺔ ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺳﺒﺄ ﺁﻳﺔ ‪. 23 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺳﺒﺄ ﺁﻳﺔ ‪. 23 :‬‬

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‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﳊﺠﺔ ﻋﻠﻰ ﺇﺑﻄﺎﻝ ﺍﻟﺸﺮﻙ ‪ ،‬ﺧﺼﻮﺻﺎ ﻣﺎ ﺗﻌﻠﻖ ﻋﻠﻰ ﺍﻟﺼﺎﳊﲔ ‪،‬‬
‫ﻭﻫﻲ ﺍﻵﻳﺔ ﺍﻟﱵ ﻗﻴﻞ ﺇ‪‬ﺎ ﺗﻘﻄﻊ ﻋﺮﻭﻕ ﺷﺠﺮﺓ ﺍﻟﺸﺮﻙ ﻣﻦ ﺍﻟﻘﻠﺐ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺗﻔﺴﲑ ﻗﻮﻟﻪ ‪. (1) { ÇËÌÈ çŽ•Î6s3ø9$# •’Í?yèø9$# uqèdur ( ¨,ysø9$# (#qä9$s% } :‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺳﺒﺐ ﺳﺆﺍﳍﻢ ﻋﻦ ﺫﻟﻚ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺃﻥ ﺟﱪﻳﻞ ﳚﻴﺒﻬﻢ ﺑﻌﺪ ﺫﻟﻚ ﺑﻘﻮﻟﻪ ‪) :‬ﻗﺎﻝ ﻛﺬﺍ ﻭﻛﺬﺍ( ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺫﻛﺮ ﺃﻥ ﺃﻭﻝ ﻣﻦ ﻳﺮﻓﻊ ﺭﺃﺳﻪ ﺟﱪﻳﻞ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﺃﻧﻪ ﻳﻘﻮﻝ ﻷﻫﻞ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻛﻠﻬﻢ ﻷ‪‬ﻢ ﻳﺴﺄﻟﻮﻧﻪ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﺃﻥ ﺍﻟﻐﺸﻲ ﻳﻌﻢ ﺃﻫﻞ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻛﻠﻬﻢ ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ‪ :‬ﺍﺭﲡﺎﻑ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻟﻜﻼﻡ ﺍﷲ ‪.‬‬
‫ﺍﻟﻌﺎﺷﺮﺓ ‪ :‬ﺃﻥ ﺟﱪﻳﻞ ﻫﻮ ﺍﻟﺬﻱ ﻳﻨﺘﻬﻲ ﺑﺎﻟﻮﺣﻲ ﺇﱃ ﺣﻴﺚ ﺃﻣﺮﻩ ﺍﷲ ‪.‬‬
‫ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ‪ :‬ﺫﻛﺮ ﺍﺳﺘﺮﺍﻕ ﺍﻟﺸﻴﺎﻃﲔ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ‪ :‬ﺻﻔﺔ ﺭﻛﻮﺏ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ ‪ :‬ﺇﺭﺳﺎﻝ ﺍﻟﺸﻬﺐ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ ‪ :‬ﺃﻧﻪ ﺗﺎﺭﺓ ﻳﺪﺭﻛﻪ ﺍﻟﺸﻬﺎﺏ ﻗﺒﻞ ﺃﻥ ﻳﻠﻘﻴﻬﺎ ﻭﺗﺎﺭﺓ ﻳﻠﻘﻴﻬﺎ ﰲ ﺃﺫﻥ ﻭﻟﻴﻪ ﻣﻦ‬
‫ﺍﻹﻧﺲ ﻗﺒﻞ ﺃﻥ ﻳﺪﺭﻛﻪ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ﻋﺸﺮﺓ ‪ :‬ﻛﻮﻥ ﺍﻟﻜﺎﻫﻦ ﻳﺼﺪﻕ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ ‪ :‬ﻛﻮﻧﻪ ﻳﻜﺬﺏ ﻣﻌﻬﺎ ﻣﺎﺋﺔ ﻛﺬﺑﺔ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ ‪ :‬ﺃﻧﻪ ﱂ ﻳﺼﺪﻕ ﻛﺬﺑﻪ ﺇﻻ ﺑﺘﻠﻚ ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﲰﻌﺖ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ﻋﺸﺮﺓ ‪ :‬ﻗﺒﻮﻝ ﺍﻟﻨﻔﻮﺱ ﺍﻟﺒﺎﻃﻞ ﻛﻴﻒ ﻳﺘﻌﻠﻘﻮﻥ ﺑﻮﺍﺣﺪﺓ ﻭﻻ ﻳﻌﺘﱪﻭﻥ ﲟﺎﺋﺔ ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ﻋﺸﺮﺓ ‪ :‬ﻛﻮ‪‬ﻢ ﻳﺘﻠﻘﻰ ﺑﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ ﺗﻠﻚ ﺍﻟﻜﻠﻤﺔ ﻭﳛﻔﻈﻮ‪‬ﺎ ﻭﻳﺴﺘﺪﻟﻮﻥ‬
‫‪‬ﺎ ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺳﺒﺄ ﺁﻳﺔ ‪. 23 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﺇﺛﺒﺎﺕ ﺍﻟﺼﻔﺎﺕ ﺧﻼﻓﺎ ﻟﻸﺷﻌﺮﻳﺔ ﺍﳌﻌﻄﻠﺔ ‪.‬‬

‫ﺍﳊﺎﺩﻳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﺍﻟﺘﺼﺮﻳﺢ ﺃﻥ ﺗﻠﻚ ﺍﻟﺮﺟﻔﺔ ﻭﺍﻟﻐﺸﻲ ﺧﻮﻑ ﻣﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﺃ‪‬ﻢ ﳜﺮﻭﻥ ﷲ ﺳﺠﺪﺍ ‪.‬‬
‫) ‪(1‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ }‪{ óOÎgÎ/qè=è% `tã tíÌh“èù #sŒÎ) #Ó¨Lym‬‬
‫ﻭﻫﺬﺍ ﺃﻳﻀﺎ ﺑﺮﻫﺎﻥ ﻋﻈﻴﻢ ﺁﺧﺮ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺑﻄﻼﻥ ﺍﻟﺸﺮﻙ ‪ ،‬ﻭﻫﻮ ﺫﻛﺮ‬
‫ﺍﻟﻨﺼﻮﺹ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻛﱪﻳﺎﺀ ﺍﻟﺮﺏ ﻭﻋﻈﻤﺘﻪ ﺍﻟﱵ ﺗﺘﻀﺎﺀﻝ ﻭﺗﻀﻤﺤﻞ ﻋﻨﺪﻫﺎ ﻋﻈﻤﺔ ﺍﳌﺨﻠﻮﻗﺎﺕ‬
‫ﺍﻟﻌﻈﻴﻤﺔ ‪ ،‬ﻭﲣﻀﻊ ﻟﻪ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﻌﺎﱂ ﺍﻟﻌﻠﻮﻱ ﻭﺍﻟﺴﻔﻠﻲ ﻭﻻ ﺗﺜﺒﺖ ﺃﻓﺌﺪ‪‬ﻢ ﻋﻨﺪﻣﺎ ﻳﺴﻤﻌﻮﻥ‬
‫ﻛﻼﻣﻪ ﺃﻭ ﺗﺘﺒﺪﻯ ﳍﻢ ﺑﻌﺾ ﻋﻈﻤﺘﻪ ﻭﳎﺪﻩ ‪ ،‬ﻓﺎﳌﺨﻠﻮﻗﺎﺕ ﺑﺄﺳﺮﻫﺎ ﺧﺎﺿﻌﺔ ﳉﻼﻟﻪ ‪ ،‬ﻣﻌﺘﺮﻓﺔ‬
‫ﺑﻌﻈﻤﺘﻪ ﻭﳎﺪﻩ ‪ ،‬ﺧﺎﺿﻌﺔ ﻟﻪ ﺧﺎﺋﻔﺔ ﻣﻨﻪ ‪ ،‬ﻓﻤﻦ ﻛﺎﻥ ﻫﺬﺍ ﺷﺄﻧﻪ ﻓﻬﻮ ﺍﻟﺮﺏ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﺤﻖ‬
‫ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﳊﻤﺪ ﻭﺍﻟﺜﻨﺎﺀ ﻭﺍﻟﺸﻜﺮ ﻭﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﻟﺘﺄﻟﻪ ﺇﻻ ﻫﻮ ‪ ،‬ﻭﻣﻦ ﺳﻮﺍﻩ ﻟﻴﺲ ﻟﻪ ﻣﻦ ﻫﺬﺍ ﺍﳊﻖ‬
‫ﺷﻲﺀ ‪ .‬ﻓﻜﻤﺎ ﺃﻥ ﺍﻟﻜﻤﺎﻝ ﺍﳌﻄﻠﻖ ﻭﺍﻟﻜﱪﻳﺎﺀ ﻭﺍﻟﻌﻈﻤﺔ ﻭﻧﻌﻮﺕ ﺍﳉﻼﻝ ﻭﺍﳉﻤﺎﻝ ﺍﳌﻄﻠﻖ ﻛﻠﻬﺎ‬
‫ﷲ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺘﺼﻒ ‪‬ﺎ ﻏﲑﻩ ‪ ،‬ﻓﻜﺬﻟﻚ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ ﻛﻠﻬﺎ ﺣﻘﻪ ﺗﻌﺎﱃ ﺍﳋﺎﺹ‬
‫ﺍﻟﺬﻱ ﻻ ﻳﺸﺎﺭﻛﻪ ﻓﻴﻪ ﻣﺸﺎﺭﻙ ﺑﻮﺟﻪ ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺸـﻔﺎﻋﺔ‬
‫‪@’Í<ur ¾ÏmÏRrߊ `ÏiB Oßgs9 }§øŠs9 óOÎgÎn/u‘ 4’n<Î) (#ÿrã•t±øtä† br& tbqèù$sƒs† tûïÏ%©!$# ÏmÎ/ ö‘É‹Rr&ur‬‬ ‫ﻭﻗﻮﻝ ﺍﷲ ‪} U‬‬

‫‪] (2) { ÇÎÊÈ tbqà)-Gtƒ öNßg¯=yè©9 Óì‹Ïÿx© Ÿwur‬ﺍﻷﻧﻌﺎﻡ ‪. [ 51 :‬‬

‫ﻭﻗﻮﻟﻪ ‪] (3) { ( $YèŠÏHsd èpyè»xÿ¤±9$# °! @è% } :‬ﺍﻟﺰﻣﺮ ‪. [ 44 :‬‬

‫ﻭﻗﻮﻟﻪ ‪] (4) { 4 ¾ÏmÏRøŒÎ*Î/ žwÎ) ÿ¼çny‰YÏã ßìxÿô±o„ “Ï%©!$# #sŒ `tB } :‬ﺍﻟﺒﻘﺮﺓ ‪. [ 255 :‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺳﺒﺄ ﺁﻳﺔ ‪. 23 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ ‪. 51 :‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ﺁﻳﺔ ‪. 44 :‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. 255 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫* ‪ª!$# tbsŒù'tƒ br& ω÷èt/ .`ÏB žwÎ) $º«ø‹x© öNåkçJyè»xÿx© ÓÍ_øóè? Ÿw ÏNºuq»yJ¡¡9$# ’Îû 77n=¨B `ÏiB /x.ur‬‬ ‫ﻭﻗﻮﻟﻪ ‪} :‬‬

‫‪] (1) { ÇËÏÈ #ÓyÌö•tƒur âä!$t±o„ `yJÏ9‬ﺍﻟﻨﺠﻢ ‪. [ 26 :‬‬

‫‪;o§‘sŒ tA$s)÷WÏB šcqà6 Î=ôJtƒ Ÿw ( «!$# Èbrߊ `ÏiB LäêôJtãy— šúïÏ%©!$# (#qãã÷Š$# È@è%‬‬ ‫ﻭﻗﻮﻟﻪ ‪} :‬‬
‫‪Ÿwur ÇËËÈ 9Ž•Îgsß `ÏiB Nåk÷]ÏB ¼çms9 $tBur 78÷ŽÅ° `ÏB $yJÎgŠÏù öNçlm; $tBur ÇÚö‘F{ $# ’Îû Ÿwur ÏNºuq»yJ¡¡9$# †Îû‬‬

‫?‪] (2) { 4 ¼çms9 šcÏŒr& ô`yJÏ9 žwÎ) ÿ¼çny‰YÏã èpyè»xÿ¤±9$# ßìxÿZs‬ﺳﺒﺄ ‪. [ 23 - 22 :‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ‪ :‬ﻧﻔﻰ ﺍﷲ ﻋﻤﺎ ﺳﻮﺍﻩ ﻛﻞ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﺍﳌﺸﺮﻛﻮﻥ ‪ ،‬ﻓﻨﻔﻰ ﺃﻥ ﻳﻜﻮﻥ ﻟﻐﲑﻩ‬
‫ﻣﻠﻚ ﺃﻭ ﻗﺴﻂ ﻣﻨﻪ ﺃﻭ ﻳﻜﻮﻥ ﻋﻮﻧﺎ ﷲ ﻭﱂ ﻳﺒﻖ ﺇﻻ ﺍﻟﺸﻔﺎﻋﺔ ‪ ،‬ﻓﺒﲔ ﺃ‪‬ﺎ ﻻ ﺗﻨﻔﻊ ﺇﻻ ﳌﻦ ﺃﺫﻥ ﻟﻪ‬
‫ﺍﻟﺮﺏ ﻛﻤﺎ ﻗﺎﻝ ‪] (3) { 4Ó|Ós?ö‘$# Ç`yJÏ9 žwÎ) šcqãèxÿô±o„ Ÿwur } :‬ﺍﻷﻧﺒﻴﺎﺀ ‪. [ 28 :‬‬
‫ﻓﻬﺬﻩ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﱵ ﻳﻈﻨﻬﺎ ﺍﳌﺸﺮﻛﻮﻥ ﻫﻲ ﻣﻨﺘﻔﻴﺔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻛﻤﺎ ﻧﻔﺎﻫﺎ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻭﺃﺧﱪ‬
‫ﺍﻟﻨﱯ ‪ r‬ﺃﻧﻪ ﻳﺄﰐ ﻓﻴﺴﺠﺪ ﻟﺮﺑﻪ ﻭﳛﻤﺪﻩ‪ -‬ﻻ ﻳﺒﺪﺃ ﺑﺎﻟﺸﻔﺎﻋﺔ ﺃﻭﻻ‪ -‬ﰒ ﻳﻘﺎﻝ ﻟﻪ ‪ " :‬ﺍﺭﻓﻊ‬
‫ﺭﺃﺳﻚ ‪ ،‬ﻭﻗﻞ ﺗﺴﻤﻊ ‪ ،‬ﻭﺳﻞ ﺗﻌﻂ ‪ ،‬ﻭﺍﺷﻔﻊ ﺗﺸﻔﻊ " ‪.‬‬
‫} ﻭﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻟﻪ ‪ r‬ﻣﻦ ﺃﺳﻌﺪ ﺍﻟﻨﺎﺱ ﺑﺸﻔﺎﻋﺘﻚ ؟ ﻗﺎﻝ ‪ " :‬ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ‬

‫ﺍﷲ ﺧﺎﻟﺼﺎ ﻣﻦ ﻗﻠﺒﻪ { )‪ . (4‬ﻓﺘﻠﻚ ﺍﻟﺸﻔﺎﻋﺔ ﻷﻫﻞ ﺍﻹﺧﻼﺹ ﺑﺈﺫﻥ ﺍﷲ ‪ ،‬ﻭﻻ ﺗﻜﻮﻥ ﳌﻦ‬
‫ﺃﺷﺮﻙ ﺑﺎﷲ ‪.‬‬
‫ﻭﺣﻘﻴﻘﺘﻪ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻳﺘﻔﻀﻞ ﻋﻠﻰ ﺃﻫﻞ ﺍﻹﺧﻼﺹ ‪ ،‬ﻓﻴﻐﻔﺮ ﳍﻢ ﺑﻮﺍﺳﻄﺔ‬
‫ﺩﻋﺎﺀ ﻣﻦ ﺃﺫﻥ ﻟﻪ ﺃﻥ ﻳﺸﻔﻊ ﻟﻴﻜﺮﻣﻪ ﻭﻳﻨﺎﻝ ﺍﳌﻘﺎﻡ ﺍﶈﻤﻮﺩ ‪.‬‬
‫ﻓﺎﻟﺸﻔﺎﻋﺔ ﺍﻟﱵ ﻧﻔﺎﻫﺎ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﻛﺎﻥ ﻓﻴﻬﺎ ﺷﺮﻙ ‪ ،‬ﻭﳍﺬﺍ ﺃﺛﺒﺖ ﺍﻟﺸﻔﺎﻋﺔ ﺑﺈﺫﻧﻪ ﰲ ﻣﻮﺍﺿﻊ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ ﺁﻳﺔ ‪. 26 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺳﺒﺄ ﺍﻵﻳﺘﺎﻥ ‪. 23 ، 22 :‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ﺁﻳﺔ ‪. 28 :‬‬
‫)‪ (4‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻌﻠﻢ )‪ ، (99‬ﺃﲪﺪ )‪. (373/2‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻭﻗﺪ ﺑﲔ ﺍﻟﻨﱯ ‪ r‬ﺃ‪‬ﺎ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﻷﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﺧﻼﺹ ‪ .‬ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ ‪.‬‬
‫ﻓﻴﻬﺎ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﺗﻔﺴﲑ ﺍﻵﻳﺎﺕ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺻﻔﺔ ﺍﻟﺸﻔﺎﻋﺔ ﺍﳌﻨﻔﻴﺔ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺻﻔﺔ ﺍﻟﺸﻔﺎﻋﺔ ﺍﳌﺜﺒﺘﺔ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺫﻛﺮ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻜﱪﻯ ﻭﻫﻲ ﺍﳌﻘﺎﻡ ﺍﶈﻤﻮﺩ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺻﻔﺔ ﻣﺎ ﻳﻔﻌﻠﻪ ‪ r‬ﺃﻧﻪ ﻻ ﻳﺒﺪﺃ ﺑﺎﻟﺸﻔﺎﻋﺔ ﺑﻞ ﻳﺴﺠﺪ ‪ ،‬ﻓﺈﺫﺍ ﺃﺫﻥ ﻟﻪ ﺷﻔﻊ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﻣﻦ ﺃﺳﻌﺪ ﺍﻟﻨﺎﺱ ‪‬ﺎ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﺃ‪‬ﺎ ﻻ ﺗﻜﻮﻥ ﳌﻦ ﺃﺷﺮﻙ ﺑﺎﷲ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﺑﻴﺎﻥ ﺣﻘﻴﻘﺘﻬﺎ ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺸﻔﺎﻋﺔ‬
‫ﺇﳕﺎ ﺫﻛﺮ ﺍﳌﺼﻨﻒ ﺍﻟﺸﻔﺎﻋﺔ ﰲ ﺗﻀﺎﻋﻴﻒ ﻫﺬﻩ ﺍﻷﺑﻮﺍﺏ ‪ ،‬ﻷﻥ ﺍﳌﺸﺮﻛﲔ ﻳﱪﺭﻭﻥ ﺷﺮﻛﻬﻢ‬
‫ﻭﺩﻋﺎﺀﻫﻢ ﻟﻠﻤﻼﺋﻜﺔ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﻟﻴﺎﺀ ﺑﻘﻮﳍﻢ ‪ :‬ﳓﻦ ﻧﺪﻋﻮﻫﻢ ﻣﻊ ﻋﻠﻤﻨﺎ ﺃ‪‬ﻢ ﳐﻠﻮﻗﻮﻥ‬
‫ﳑﻠﻮﻛﻮﻥ ‪ ،‬ﻭﻟﻜﻦ ﺣﻴﺚ ﺇﻥ ﳍﻢ ﻋﻨﺪ ﺍﷲ ﺟﺎﻫﺎ ﻋﻈﻴﻤﺎ ﻭﻣﻘﺎﻣﺎﺕ ﻋﺎﻟﻴﺔ ‪ ،‬ﻧﺪﻋﻮﻫﻢ ﻟﻴﻘﺮﺑﻮﻧﺎ‬
‫ﺇﱃ ﺍﷲ ﺯﻟﻔﻰ ﻭﻟﻴﺸﻔﻌﻮﺍ ﻟﻨﺎ ﻋﻨﺪﻩ ‪ ،‬ﻛﻤﺎ ﻳﺘﻘﺮﺏ ﺇﱃ ﺍﻟﻮﺟﻬﺎﺀ ﻋﻨﺪ ﺍﳌﻠﻮﻙ ﻭﺍﻟﺴﻼﻃﲔ ‪،‬‬
‫ﻟﻴﺠﻌﻠﻮﻫﻢ ﻭﺳﺎﺋﻂ ﻟﻘﻀﺎﺀ ﺣﺎﺟﺎ‪‬ﻢ ﻭﺇﺩﺭﺍﻙ ﻣﺂﺭ‪‬ﻢ ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﻦ ﺃﺑﻄﻞ ﺍﻟﺒﺎﻃﻞ ‪ ،‬ﻭﻫﻮ ﺗﺸﺒﻴﻪ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﻣﻠﻚ ﺍﳌﻠﻮﻙ ﺍﻟﺬﻱ ﳜﺎﻓﻪ ﻛﻞ ﺃﺣﺪ‬
‫ﻭﲣﻀﻊ ﻟﻪ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺑﺄﺳﺮﻫﺎ ﺑﺎﳌﻠﻮﻙ ﺍﻟﻔﻘﺮﺍﺀ ﺍﶈﺘﺎﺟﲔ ﻟﻠﻮﺟﻬﺎﺀ ﻭﺍﻟﻮﺯﺭﺍﺀ ﰲ ﺗﻜﻤﻴﻞ ﻣﻠﻜﻬﻢ‬
‫ﻭﻧﻔﻮﺫ ﻗﻮ‪‬ﻢ ‪.‬‬
‫ﻓﺄﺑﻄﻞ ﺍﷲ ﻫﺬﺍ ﺍﻟﺰﻋﻢ ﻭﺑﲔ ﺃﻥ ﺍﻟﺸﻔﺎﻋﺔ ﻛﻠﻬﺎ ﻟﻪ ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﳌﻠﻚ ﻛﻠﻪ ﻟﻪ ‪ ،‬ﻭﺃﻧﻪ ﻻ‬
‫ﻳﺸﻔﻊ ﻋﻨﺪﻩ ﺃﺣﺪ ﺇﻻ ﺑﺈﺫﻧﻪ ‪ ،‬ﻭﻻ ﻳﺄﺫﻥ ﺇﻻ ﳌﻦ ﺭﺿﻲ ﻗﻮﻟﻪ ﻭﻋﻤﻠﻪ ‪ ،‬ﻭﻻ ﻳﺮﺿﻰ ﺇﻻ ﺗﻮﺣﻴﺪﻩ‬
‫ﻭﺇﺧﻼﺹ ﺍﻟﻌﻤﻞ ﻟﻪ ‪.‬‬
‫ﻓﺒﲔ ﺃﻥ ﺍﳌﺸﺮﻙ ﻟﻴﺲ ﻟﻪ ﺣﻆ ﻭﻻ ﻧﺼﻴﺐ ﻣﻦ ﺍﻟﺸﻔﺎﻋﺔ ‪.‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻭﺑﲔ ﺃﻥ ﺍﻟﺸﻔﺎﻋﺔ ﺍﳌﺜﺒﺘﺔ ﺍﻟﱵ ﺗﻘﻊ ﺑﺈﺫﻧﻪ ﺇﳕﺎ ﻫﻲ ﺍﻟﺸﻔﺎﻋﺔ ﻷﻫﻞ ﺍﻹﺧﻼﺹ ﺧﺎﺻﺔ ﻭﺃ‪‬ﺎ‬
‫ﻛﻠﻬﺎ ﻣﻨﻪ ‪ ،‬ﺭﲪﺔ ﻣﻨﻪ ﻭﻛﺮﺍﻣﺔ ﻟﻠﺸﺎﻓﻊ ‪ ،‬ﻭﺭﲪﺔ ﻣﻨﻪ ﻭﻋﻔﻮﺍ ﻋﻦ ﺍﳌﺸﻔﻮﻉ ﻟﻪ ‪ ،‬ﻭﺃﻧﻪ ﻫﻮ ﺍﶈﻤﻮﺩ‬
‫ﻋﻠﻴﻬﺎ ﰲ ﺍﳊﻘﻴﻘﺔ ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﺫﻥ ﶈﻤﺪ ‪ r‬ﻓﻴﻬﺎ ﻭﺃﻧﺎﻟﻪ ﺍﳌﻘﺎﻡ ﺍﶈﻤﻮﺩ ‪.‬‬
‫ﻓﻬﺬﺍ ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﰲ ﺗﻔﺼﻴﻞ ﺍﻟﻘﻮﻝ ﰲ ﺍﻟﺸﻔﺎﻋﺔ ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺍﳌﺼﻨﻒ ﺭﲪﻪ ﺍﷲ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻭﻫﻮ ﻛﺎﻑ ﺷﺎﻑ ‪.‬‬
‫ﻓﺎﳌﻘﺼﻮﺩ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺫﻛﺮ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺇﺑﻄﺎﻝ ﻛﻞ ﻭﺳﻴﻠﺔ ﻭﺳﺒﺐ ﻳﺘﻌﻠﻖ ﺑﻪ‬
‫ﺍﳌﺸﺮﻛﻮﻥ ﺑﺂﳍﺘﻬﻢ ‪ ،‬ﻭﺃﻧﻪ ﻟﻴﺲ ﳍﺎ ﻣﻦ ﺍﳌﻠﻚ ﺷﻲﺀ ‪ ،‬ﻻ ﺍﺳﺘﻘﻼﻻ ﻭﻻ ﻣﺸﺎﺭﻛﺔ ﻭﻻ ﻣﻌﺎﻭﻧﺔ‬
‫ﻭﻻ ﻣﻈﺎﻫﺮﺓ ‪ ،‬ﻭﻻ ﻣﻦ ﺍﻟﺸﻔﺎﻋﺔ ﺷﻲﺀ ‪.‬‬
‫ﻭﺇﳕﺎ ﺫﻟﻚ ﻛﻠﻪ ﷲ ﻭﺣﺪﻩ ‪ ،‬ﻓﺘﻌﲔ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻌﺒﻮﺩ ﻭﺣﺪﻩ ‪.‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪{ âä!$t±o„ `tB “ωöku‰ ©!$# £`Å3»s9ur |Mö6t7ômr& ô`tB “ωöksE Ÿw y7¨RÎ) } :‬‬

‫)‪šúïωtFôgßJø9$$Î/ ãNn=÷ær& uqèdur 4 âä!$t±o„ `tB “ωöku‰ ©!$# £`Å3»s9ur |Mö6t7ômr& ô`tB “ωöksE Ÿw y7¨RÎ‬‬ ‫}‬

‫‪] (1) { ÇÎÏÈ‬ﺍﻟﻘﺼﺺ ‪. [ 56 :‬‬

‫ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﺑﻦ ﺍﳌﺴﻴﺐ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ ‪ } :‬ﳌﺎ ﺣﻀﺮﺕ ﺃﺑﺎ ﻃﺎﻟﺐ ﺍﻟﻮﻓﺎﺓ ﺟﺎﺀﻩ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﻋﻨﺪﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺃﻣﻴﺔ ﻭﺃﺑﻮ ﺟﻬﻞ ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ‪ " :‬ﻳﺎ ﻋﻢ ‪ :‬ﻗﻞ ﻻ ﺇﻟﻪ ﺇﻻ‬
‫ﺍﷲ ‪ ،‬ﻛﻠﻤﺔ ﺃﺣـﺎﺝ ﻟـﻚ ‪‬ﺎ ﻋﻨﺪ ﺍﷲ " ‪ ،‬ﻓﻘﺎﻻ ﻟﻪ ‪ :‬ﺃﺗﺮﻏﺐ ﻋﻦ ﻣﻠﺔ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ؟ ﻓﺄﻋﺎﺩ‬
‫ﻋﻠﻴﻪ ﺍﻟﻨﱯ ‪ r‬ﻓﺄﻋﺎﺩﺍ ‪ ،‬ﻓﻜﺎﻥ ﺁﺧﺮ ﻣﺎ ﻗﺎﻝ ‪ :‬ﻫﻮ ﻋﻠﻰ ﻣﻠﺔ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ‪ ،‬ﻭﺃﰉ ﺃﻥ ﻳﻘﻮﻝ ﻻ ﺇﻟﻪ‬
‫‪$tB‬‬ ‫ﺇﻻ ﺍﷲ ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ‪ " r‬ﻷﺳﺘﻐﻔﺮﻥ ﻟﻚ ﻣﺎ ﱂ ﺃﻧﻪ ﻋﻨﻚ { )‪ ، (2‬ﻓﺄﻧﺰﻝ ﺍﷲ ‪} U‬‬

‫‪] (3) { tûüÅ2ÎŽô³ßJù=Ï9 (#rã•ÏÿøótGó¡o„ br& (#þqãZtB#uä šúïÏ%©!$#ur ÄcÓÉ<¨Z=Ï9 šc%x.‬ﺍﻟﺘﻮﺑﺔ ‪. [ 113 :‬‬

‫) ‪`t B “Ï ‰ ö k u ‰ © ! $ # £ ` Å 3 »s 9 u r | M ö 6 t 7 ô m r & ô ` t B “Ï ‰ ö k s E Ÿ w y 7 ¨ R Î‬‬ ‫ﻭﺃﻧﺰﻝ ﺍﷲ ﰲ ﺃﰊ ﻃﺎﻟﺐ ‪} :‬‬

‫{ )‪] (4‬ﺍﻟﻘﺼﺺ ‪. [ 56 :‬‬ ‫„‪4 âä!$ t±o‬‬

‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﺗﻔﺴﲑ ‪. (5) { 4 âä!$t±o„ `tB “ωöku‰ ©!$# £`Å3»s9ur |Mö6t7ômr& ô`tB “ωöksE Ÿw y7¨RÎ) } :‬‬

‫‪tûüÅ2ÎŽô³ßJù=Ï9 (#rã•ÏÿøótGó¡o„ br& (#þqãZtB#uä šúïÏ%©!$#ur ÄcÓÉ<¨Z=Ï9 šc%x. $tB‬‬ ‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺗﻔﺴﲑ ﻗﻮﻟﻪ ‪} :‬‬

‫‪. (6) { ÇÊÊÌÈ ÉOŠÅspgø:$# Ü=»ysô¹r& öNåk¨Xr& öNçlm; šú¨üt7s? $tB ω÷èt/ .`ÏB 2†n1ö•è% ’Í<'ré& (#þqçR%Ÿ2 öqs9ur‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ﺁﻳﺔ ‪. 56 :‬‬

‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ )‪ ، (4494‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (24‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ، (2035‬ﺃﲪﺪ )‪. (433/5‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. 113 :‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ﺁﻳﺔ ‪. 56 :‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ﺁﻳﺔ ‪. 56 :‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. 113 :‬‬

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‫ﺍﻟﺜﺎﻟﺜﺔ ‪ - :‬ﻭﻫﻲ ﺍﳌﺴﺄﻟﺔ ﺍﻟﻜﺒﲑﺓ‪ : -‬ﺗﻔﺴﲑ ﻗﻮﻟﻪ ‪ " :‬ﻗﻞ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ " ‪ .‬ﲞﻼﻑ ﻣﺎ‬
‫ﻋﻠﻴﻪ ﻣﻦ ﻳﺪﻋﻲ ﺍﻟﻌﻠﻢ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺃﻥ ﺃﺑﺎ ﺟﻬﻞ ﻭﻣﻦ ﻣﻌﻪ ﻳﻌﺮﻓﻮﻥ ﻣﺮﺍﺩ ﺍﻟﻨﱯ ‪ r‬ﺇﺫ ﻗﺎﻝ ﻟﻠﺮﺟﻞ ‪ " :‬ﻗﻞ ﻻ ﺇﻟﻪ ﺇﻻ‬
‫ﺍﷲ " ﻓﻘﺒﺢ ﺍﷲ ﻣ‪‬ﻦ ﺃﺑﻮ ﺟﻬﻞ ﺃﻋﻠﻢ ﻣﻨﻪ ﺑﺄﺻﻞ ﺍﻹﺳﻼﻡ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺟﺪﻩ ‪ r‬ﻭﻣﺒﺎﻟﻐﺘﻪ ﰲ ﺇﺳﻼﻡ ﻋﻤﻪ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺯﻋﻢ ﺇﺳﻼﻡ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﻭﺃﺳﻼﻓﻪ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﻛﻮﻧﻪ ‪ r‬ﺍﺳﺘﻐﻔﺮ ﻟﻪ ﻓﻠﻢ ﻳﻐﻔﺮ ﻟﻪ ﺑﻞ ‪‬ﻲ ﻋﻦ ﺫﻟﻚ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﻣﻀﺮﺓ ﺃﺻﺤﺎﺏ ﺍﻟﺴﻮﺀ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ‪ :‬ﻣﻀﺮﺓ ﺗﻌﻈﻴﻢ ﺍﻷﺳﻼﻑ ﻭﺍﻷﻛﺎﺑﺮ ‪.‬‬
‫ﺍﻟﻌﺎﺷﺮﺓ ‪ :‬ﺍﺳﺘﺪﻻﻝ ﺍﳉﺎﻫﻠﻴﺔ ﺑﺬﻟﻚ ‪.‬‬
‫ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ‪ :‬ﺍﻟﺸﺎﻫﺪ ﻟﻜﻮﻥ ﺍﻷﻋﻤﺎﻝ ﺑﺎﳋﻮﺍﺗﻴﻢ ﻷﻧﻪ ﻟﻮ ﻗﺎﳍﺎ ﻟﻨﻔﻌﺘﻪ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ‪ :‬ﺍﻟﺘﺄﻣﻞ ﰲ ﻛﱪ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ﰲ ﻗﻠﻮﺏ ﺍﻟﻀﺎﻟﲔ ﻷﻥ ﰲ ﺍﻟﻘﺼﺔ ﺃ‪‬ـﻢ‬
‫ﻟـﻢ ﳚﺎﺩﻟﻮﻩ ﺇﻻ ‪‬ﺎ ﻣﻊ ﻣﺒﺎﻟﻐﺘﻪ ‪ r‬ﻭﺗﻜﺮﻳﺮﻩ ‪ ،‬ﻓﻸﺟﻞ ﻋﻈﻤﺘﻬﺎ ﻭﻭﺿﻮﺣﻬﺎ ﻋﻨﺪﻫﻢ ﺍﻗﺘﺼﺮﻭﺍ‬
‫ﻋﻠﻴﻬﺎ ‪.‬‬

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‫) ‪(1‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪{|Mö6t7ômr& ô`tB “ωöksE Ÿw y7¨RÎ) } :‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﻳﻀﺎ ﻧﻈﲑ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻱ ﻗﺒﻠﻪ ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ‪ r‬ﻭﻫﻮ ﺃﻓﻀﻞ ﺍﳋﻠﻖ‬
‫ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﻭﺃﻋﻈﻤﻬﻢ ﻋﻨﺪ ﺍﷲ ﺟﺎﻫﺎ ﻭﺃﻗﺮ‪‬ﻢ ﺇﻟﻴﻪ ﻭﺳﻴﻠﺔ ‪ ،‬ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﻫﺪﺍﻳﺔ ﻣﻦ ﺃﺣﺐ‬
‫ﻫﺪﺍﻳﺔ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺇﳕﺎ ﺍﳍﺪﺍﻳﺔ ﻛﻠﻬﺎ ﺑﻴﺪ ﺍﷲ ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﺗﻔﺮﺩ ‪‬ﺪﺍﻳﺔ ﺍﻟﻘﻠﻮﺏ ﻛﻤﺎ ﺗﻔﺮﺩ ﲞﻠﻖ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﻓﺘﺒﲔ ﺃﻧﻪ ﺍﻹﻟﻪ ﺍﳊﻖ ‪.‬‬
‫]ﺍﻟﺸﻮﺭﻯ ‪52 :‬‬ ‫) ‪(2‬‬
‫‪{ ÇÎËÈ‬‬ ‫‪5OŠÉ)tGó¡•B :ÞºuŽÅÀ 4’n<Î) ü“ωöktJs9 y7¯RÎ)ur‬‬ ‫ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻝ ‪} :‬‬
‫[‪.‬‬
‫ﻓﺎﳌﺮﺍﺩ ﺑﺎﳍﺪﺍﻳﺔ ﻫﻨﺎ ‪ :‬ﻫﺪﺍﻳﺔ ﺍﻟﺒﻴﺎﻥ ‪ .‬ﻭﻫﻮ ‪ r‬ﺍﳌﺒﻠﻎ ﻋﻦ ﺍﷲ ﻭﺣﻴﻪ ﺍﻟﺬﻱ ﺍﻫﺘﺪﻯ ﺑﻪ‬
‫ﺍﳋﻠﻖ ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ﺁﻳﺔ ‪. 56 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ ‪. 52 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﺃﻥ ﺳﺒﺐ ﻛﻔﺮ ﺑﲏ ﺁﺩﻡ ﻭﺗﺮﻛﻬﻢ ﺩﻳﻨﻬﻢ ﻫﻮ ﺍﻟﻐﻠﻮ ﰲ ﺍﻟﺼﺎﳊﲔ‬

‫‪¨,ysø9$# žwÎ) «!$# ’n?tã (#qä9qà)s? Ÿwur öNà6ÏZƒÏŠ ’Îû (#qè=øós? Ÿw É=»tGÅ6ø9$# Ÿ@÷dr'¯»tƒ‬‬ ‫ﻭﻗﻮﻝ ﺍﷲ ‪} U‬‬

‫‪] (1) { 4‬ﺍﻟﻨﺴﺎﺀ ‪. [ 171 :‬‬

‫‪¨bâ‘x‹s? Ÿw (#qä9$s%ur‬‬ ‫ﻭﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﰲ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪} :‬‬

‫]ﻧﻮﺡ ‪[23 :‬‬ ‫) ‪(2‬‬

‫‪{ ÇËÌÈ‬‬ ‫‪#ZŽô£nSur s-qãètƒur šWqäótƒ Ÿwur %Yæ#uqß™ Ÿwur #tŠur ¨bâ‘x‹s? Ÿwur ö/ä3tGygÏ9#uä‬‬

‫ﻗﺎﻝ ‪ " :‬ﻫﺬﻩ ﺃﲰﺎﺀ ﺭﺟﺎﻝ ﺻﺎﳊﲔ ﻣﻦ ﻗﻮﻡ ﻧﻮﺡ ‪ ،‬ﻓﻠﻤﺎ ﻫﻠﻜﻮﺍ ﺃﻭﺣﻰ ﺍﻟﺸﻴﻄﺎﻥ ﺇﱃ ﻗﻮﻣﻬﻢ ‪:‬‬
‫ﺃﻥ ﺍﻧﺼﺒﻮﺍ ﺇﱃ ﳎـﺎﻟﺴﻬـﻢ ﺍﻟﱵ ﻛﺎﻧـﻮﺍ ﳚﻠﺴﻮﻥ ﻓﻴﻬﺎ ﺃﻧﺼﺎﺑﺎ ﻭﲰﻮﻫﺎ ﺑﺄﲰﺎﺋﻬﻢ ‪ ،‬ﻓﻔﻌﻠﻮﺍ‬
‫ﻭﱂ ﺗﻌﺒﺪ ﺣﱴ ﺇﺫ ﻫﻠﻚ ﺃﻭﻟﺌﻚ ﻭﻧﺴﻲ ﺍﻟﻌﻠﻢ ‪ ،‬ﻋﺒﺪﺕ " ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ‪ :‬ﻗﺎﻝ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ ‪ :‬ﳌﺎ ﻣﺎﺗﻮﺍ ﻋﻜﻔﻮﺍ ﻋﻠﻰ ﻗﺒﻮﺭﻫﻢ ﺛـﻢ‬
‫ﺻﻮﺭﻭﺍ ﲤﺎﺛﻴﻠﻬﻢ ﰒ ﻃﺎﻝ ﻋﻠﻴﻬﻢ ﺍﻷﻣﺪ ﻓﻌﺒﺪﻭﻫﻢ ‪.‬‬
‫ﻭﻋﻦ ﻋﻤﺮ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ } :‬ﻻ ﺗﻄﺮﻭﱐ ﻛﻤﺎ ﺃﻃﺮﺕ ﺍﻟﻨﺼﺎﺭﻯ ﺍﺑﻦ ﻣﺮﱘ ﺇﳕﺎ‬

‫ﺃﻧﺎ ﻋﺒﺪ ‪ .‬ﻓﻘﻮﻟﻮﺍ ‪ :‬ﻋﺒﺪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ { )‪ . (3‬ﺃﺧﺮﺟﺎﻩ ‪.‬‬

‫ﻭﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﺇﻳﺎﻛﻢ ﻭﺍﻟﻐﻠﻮ ‪ ،‬ﻓﺈﳕﺎ ﺃﻫﻠﻚ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ‬

‫ﺍﻟﻐﻠﻮ { )‪. (4‬‬

‫ﻗﺎﳍﺎ‬ ‫) ‪(5‬‬
‫ﻭﳌﺴﻠﻢ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ } :‬ﻫﻠﻚ ﺍﳌﺘﻨﻄﻌﻮﻥ {‬
‫ﺛﻼﺛﺎ ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ ‪. 171 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﻧﻮﺡ ﺁﻳﺔ ‪. 23 :‬‬
‫)‪ (3‬ﺍﻟﺒﺨﺎﺭﻱ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ )‪. (3261‬‬
‫)‪ (4‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻨﺎﺳﻚ )‪ ، (3029‬ﺃﲪﺪ )‪. (215/1‬‬
‫)‪ (5‬ﻣﺴﻠﻢ ﺍﻟﻌﻠﻢ )‪ ، (2670‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ )‪ ، (4608‬ﺃﲪﺪ )‪. (386/1‬‬

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‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬

‫ﺍﻷﻭﱃ ‪ :‬ﺃﻥ ﻣﻦ ﻓﻬﻢ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻭﺑﺎﺑﲔ ﺑﻌﺪﻩ ﺗﺒﲔ ﻏﺮﺑﺔ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﺭﺃﻯ ﻣﻦ ﻗﺪﺭﺓ ﺍﷲ‬
‫ﻭﺗﻘﻠﻴﺒﻪ ﻟﻠﻘﻠﻮﺏ ﺍﻟﻌﺠﺐ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﻣﻌﺮﻓﺔ ﺃﻭﻝ ﺷﺮﻙ ﺣﺪﺙ ﰲ ﺍﻷﺭﺽ ﺃﻧﻪ ﻛﺎﻥ ﺑﺸﺒﻬﺔ ﺍﻟﺼﺎﳊﲔ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺃﻭﻝ ﺷﻲﺀ ﻏﲑ ﺑﻪ ﺩﻳﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻣﺎ ﺳﺒﺐ ﺫﻟﻚ ﻣﻊ ﻣﻌﺮﻓﺔ ﺃﻥ ﺍﷲ ﺃﺭﺳﻠﻬﻢ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﻗﺒﻮﻝ ﺍﻟﺒﺪﻉ ﻣﻊ ﻛﻮﻥ ﺍﻟﺸﺮﺍﺋﻊ ﻭﺍﻟﻔﻄﺮ ﺗﺮﺩﻫﺎ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺃﻥ ﺳﺒﺐ ﺫﻟﻚ ﻛﻠﻪ ﻣﺰﺝ ﺍﳊﻖ ﺑﺎﻟﺒﺎﻃﻞ ‪.‬‬
‫ﻓﺎﻷﻭﻝ ‪ :‬ﳏﺒﺔ ﺍﻟﺼﺎﳊﲔ ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ ‪ :‬ﻓﻌﻞ ﺃﻧﺎﺱ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻳﻦ ﺷﻴﺌﺎ ﺃﺭﺍﺩﻭﺍ ﺑﻪ ﺧﲑﺍ ‪ ،‬ﻓﻈﻦ ﻣﻦ ﺑﻌﺪﻫﻢ ﺃ‪‬ﻢ‬
‫ﺃﺭﺍﺩﻭﺍ ﺑﻪ ﻏﲑﻩ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺗﻔﺴﲑ ﺍﻵﻳﺔ ﺍﻟﱵ ﰲ ﺳﻮﺭﺓ ﻧﻮﺡ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﺟﺒﻠﺔ ﺍﻵﺩﻣﻲ ﰲ ﻛﻮﻥ ﺍﳊﻖ ﻳﻨﻘﺺ ﰲ ﻗﻠﺒﻪ ﻭﺍﻟﺒﺎﻃﻞ ﻳﺰﻳﺪ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﻓﻴﻪ ﺷﺎﻫﺪ ﳌﺎ ﻧﻘﻞ ﻋﻦ ﺑﻌﺾ ﺍﻟﺴﻠﻒ ﺃﻥ ﺍﻟﺒﺪﻉ ﺳﺒﺐ ﺍﻟﻜﻔﺮ ‪ " .‬ﻭﺃ‪‬ﺎ ﺃﺣﺐ ﺇﱃ‬
‫ﺇﺑﻠﻴﺲ ﻣﻦ ﺍﳌﻌﺼﻴﺔ ﻷﻥ ﺍﳌﻌﺼﻴﺔ ﻳﺘﺎﺏ ﻣﻨﻬﺎ ﻭﺍﻟﺒﺪﻋﺔ ﻻ ﻳﺘﺎﺏ ﻣﻨﻬﺎ " ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ‪ :‬ﻣﻌﺮﻓﺔ ﺍﻟﺸﻴﻄﺎﻥ ﲟﺎ ﺗﺆﻭﻝ ﺇﻟﻴﻪ ﺍﻟﺒﺪﻋﺔ ﻭﻟﻮ ﺣﺴﻦ ﻗﺼﺪ ﺍﻟﻔﺎﻋﻞ ‪.‬‬
‫ﺍﻟﻌﺎﺷﺮﺓ ‪ :‬ﻣﻌﺮﻓﺔ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻜﻠﻴﺔ ﻭﻫﻲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻐﻠﻮ ﻭﻣﻌﺮﻓﺔ ﻣﺎ ﻳﺆﻭﻝ ﺇﻟﻴﻪ ‪.‬‬
‫ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ‪ :‬ﻣﻀﺮﺓ ﺍﻟﻌﻜﻮﻑ ﻋﻠﻰ ﺍﻟﻘﱪ ﻷﺟﻞ ﻋﻤﻞ ﺻﺎﱀ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ‪ :‬ﻣﻌﺮﻓﺔ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﻤﺎﺛﻴﻞ ﻭﺍﳊﻜﻤﺔ ﰲ ﺇﺯﺍﻟﺘﻬﺎ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ ‪ :‬ﻣﻌﺮﻓﺔ ﻋﻈﻢ ﺷﺄﻥ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻭﺷﺪﺓ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻬﺎ ﻣﻊ ﺍﻟﻐﻔﻠﺔ ﻋﻨﻬﺎ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ ‪ - :‬ﻭﻫﻲ ﺃﻋﺠﺐ ﺍﻟﻌﺠﺐ‪ -‬ﻗﺮﺍﺀ‪‬ﻢ ]ﺃﻱ ﺃﻫﻞ ﺍﻟﺒﺪﻉ[ ﺇﻳﺎﻫﺎ ﰲ ﻛﺘﺐ ﺍﻟﺘﻔﺴﲑ‬
‫ﻭﺍﳊﺪﻳﺚ ﻭﻣﻌﺮﻓﺘﻬﻢ ﲟﻌﲎ ﺍﻟﻜﻼﻡ ‪ ،‬ﻭﻛﻮﻥ ﺍﷲ ﺣﺎﻝ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﻗﻠﻮ‪‬ﻢ ﺣﱴ ﺍﻋﺘﻘﺪﻭﺍ ﺃﻥ ﻓﻌﻞ ﻗﻮﻡ ﻧﻮﺡ‬
‫ﻫﻮ ﺃﻓﻀﻞ ﺍﻟﻌﺒﺎﺩﺍﺕ ‪ ،‬ﻭﺍﻋﺘﻘﺪﻭﺍ ﺃﻥ ﻣﺎ ‪‬ﻰ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻋﻨﻪ ﻓﻬﻮ ﺍﻟﻜﻔﺮ ﺍﳌﺒﻴﺢ ﻟﻠﺪﻡ ﻭﺍﳌﺎﻝ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ﻋﺸﺮﺓ ‪ :‬ﺍﻟﺘﺼﺮﻳﺢ ﺑﺄ‪‬ﻢ ﱂ ﻳﺮﻳﺪﻭﺍ ﺇﻻ ﺍﻟﺸﻔﺎﻋﺔ ‪.‬‬

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‫ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ ‪ :‬ﻇﻨﻬﻢ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﺻﻮﺭﻭﺍ ﺍﻟﺼﻮﺭ ﺃﺭﺍﺩﻭﺍ ﺫﻟﻚ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ ‪ :‬ﺍﻟﺒﻴﺎﻥ ﺍﻟﻌﻈﻴﻢ ﰲ ﻗﻮﻟﻪ ‪ } :‬ﻻ ﺗﻄﺮﻭﱐ ﻛﻤﺎ ﺃﻃﺮﺕ ﺍﻟﻨﺼﺎﺭﻯ ﺍﺑﻦ‬

‫ﻣﺮﱘ { )‪ . (1‬ﻓﺼﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻰ ﻣﻦ ﺑﻠﻎ ﺍﻟﺒﻼﻍ ﺍﳌﺒﲔ ‪.‬‬

‫ﺍﻟﺜﺎﻣﻨﺔ ﻋﺸﺮﺓ ‪ :‬ﻧﺼﻴﺤﺘﻪ ﺇﻳﺎﻧﺎ ‪‬ﻼﻙ ﺍﳌﺘﻨﻄﻌﲔ ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ﻋﺸﺮﺓ ‪ :‬ﺍﻟﺘﺼﺮﻳﺢ ﺑﺄ‪‬ﺎ ﱂ ﺗﻌﺒﺪ ﺣﱴ ﻧﺴﻲ ﺍﻟﻌﻠﻢ ‪ ،‬ﻓﻔﻴﻬﺎ ﺑﻴﺎﻥ ﻣﻌﺮﻓﺔ ﻗﺪﺭ‬
‫ﻭﺟﻮﺩﻩ ﻭﻣﻀﺮﺓ ﻓﻘﺪﻩ ‪.‬‬
‫ﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﺃﻥ ﺳﺒﺐ ﻓﻘﺪ ﺍﻟﻌﻠﻢ ﻣﻮﺕ ﺍﻟﻌﻠﻤﺎﺀ ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﺃﻥ ﺳﺒﺐ ﻛﻔﺮ ﺑﲏ ﺁﺩﻡ ﻭﺗﺮﻛﻬﻢ ﺩﻳﻨﻬﻢ ﻫﻮ ﺍﻟﻐﻠﻮ ﰲ ﺍﻟﺼﺎﳊﲔ‬
‫ﻭﺍﻟﻐﻠﻮ ﻫﻮ ﳎﺎﻭﺯﺓ ﺍﳊﺪ ﺑﺄﻥ ﳚﻌﻞ ﻟﻠﺼﺎﳊﲔ ﻣﻦ ﺣﻘﻮﻕ ﺍﷲ ﺍﳋﺎﺻﺔ ﺑﻪ ﺷﻲﺀ ‪ ،‬ﻓﺈﻥ ﺣﻖ‬
‫ﺍﷲ ﺍﻟﺬﻱ ﻻ ﻳﺸﺎﺭﻛﻪ ﻓﻴﻪ ﻣﺸﺎﺭﻙ ﻫﻮ ﺍﻟﻜﻤﺎﻝ ﺍﳌﻄﻠﻖ ﻭﺍﻟﻐﲎ ﺍﳌﻄﻠﻖ ﻭﺍﻟﺘﺼﺮﻑ ﺍﳌﻄﻠﻖ ‪ ،‬ﻣﻦ‬
‫ﲨﻴﻊ ﺍﻟﻮﺟﻮﻩ ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﺘﺄﻟﻪ ﺃﺣﺪ ﺳﻮﺍﻩ ‪.‬‬
‫ﻓﻤﻦ ﻏﻼ ﺑﺄﺣﺪ ﺍﳌﺨﻠﻮﻗﲔ ﺣﱴ ﺟﻌﻞ ﻟﻪ ﻧﺼﻴﺒﺎ ﻣﻦ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻓﻘﺪ ﺳﺎﻭﻯ ﺑﻪ ﺭﺏ‬
‫ﺍﻟﻌﺎﳌﲔ ‪ ،‬ﻭﺫﻟﻚ ﺃﻋﻈﻢ ﺍﻟﺸﺮﻙ ‪.‬‬
‫* ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﳊﻘﻮﻕ ﺛﻼﺛﺔ ‪:‬‬
‫ﺣﻖ ﺧﺎﺹ ﷲ ﻻ ﻳﺸﺎﺭﻛﻪ ﻓﻴﻪ ﻣﺸﺎﺭﻙ ﻭﻫﻮ ﺍﻟﺘﺄﻟﻪ ﻟﻪ ﻭﻋﺒﺎﺩﺗﻪ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ‪،‬‬
‫ﻭﺍﻟﺮﻏﺒﺔ ﻭﺍﻹﻧﺎﺑﺔ ﺇﻟﻴﻪ ﺣﺒﺎ ﻭﺧﻮﻓﺎ ﻭﺭﺟﺎﺀ ‪.‬‬
‫ﻭﺣﻖ ﺧﺎﺹ ﻟﻠﺮﺳﻞ ﻭﻫﻮ ﺗﻮﻗﲑﻫﻢ ﻭﺗﺒﺠﻴﻠﻬﻢ ﻭﺍﻟﻘﻴﺎﻡ ﲝﻘﻮﻗﻬﻢ ﺍﳋﺎﺻﺔ ‪.‬‬
‫ﻭﺣﻖ ﻣﺸﺘﺮﻙ ﻭﻫﻮ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺭﺳﻠﻪ ﻭﻃﺎﻋﺔ ﺍﷲ ﻭﺭﺳﻠﻪ ﻭﳏﺒﺔ ﺍﷲ ﻭﳏﺒﺔ ﺭﺳﻠﻪ ‪ ،‬ﻭﻟﻜﻦ‬
‫ﻫﺬﻩ ﷲ ﺃﺻﻼ ﻭﻟﻠﺮﺳﻞ ﺗﺒﻌﺎ ﳊﻖ ﺍﷲ ‪.‬‬
‫ﻓﺄﻫﻞ ﺍﳊﻖ ﻳﻌﺮﻓﻮﻥ ﺍﻟﻔﺮﻗﺎﻥ ﺑﲔ ﻫﺬﻩ ﺍﳊﻘﻮﻕ ﺍﻟﺜﻼﺛﺔ ‪ ،‬ﻓﻴﻘﻮﻣﻮﻥ ﺑﻌﺒﻮﺩﻳﺔ ﺍﷲ ﻭﺇﺧﻼﺹ‬
‫) ‪(2‬‬
‫ﺍﻟﺪﻳﻦ ﻟﻪ ‪ ،‬ﻭﻳﻘﻮﻣﻮﻥ ﲝﻖ ﺭﺳﻠﻪ ﻭﺃﻭﻟﻴﺎﺋﻪ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻣﻨﺎﺯﳍﻢ ﻭﻣﺮﺍﺗﺒﻬﻢ ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ )‪. (3261‬‬

‫)‪ (2‬ﻳﺮﺍﺟﻊ ﻛﺘﺎﺏ ﺗﻴﺴﲑ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻤﻴﺪ " ﰲ ﻧﻔﺲ ﺍﻟﺒﺎﺏ " ‪.‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺘﻐﻠﻴﻆ ﻓﻴﻤﻦ ﻋﺒﺪ ﺍﷲ ﻋﻨﺪ ﻗﱪ ﺭﺟﻞ ﺻﺎﱀ ﻓﻜﻴﻒ ﺇﺫﺍ ﻋﺒﺪﻩ‬
‫ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﻥ ﺃﻡ ﺳﻠﻤﺔ } ﺫﻛﺮﺕ ﻟﺮﺳﻮﻝ ﺍﷲ ‪ r‬ﻛﻨﻴﺴﺔ ﺭﺃ‪‬ﺎ ﺑﺄﺭﺽ‬
‫ﺍﳊﺒﺸﺔ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺼﻮﺭ ‪ ،‬ﻓﻘﺎﻝ ‪ " :‬ﺃﻭﻟﺌﻚ ﺇﺫﺍ ﻣﺎﺕ ﻓﻴﻬﻢ ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ‪ -‬ﺃﻭ ﺍﻟﻌﺒﺪ‬
‫ﺍﻟﺼﺎﱀ‪ -‬ﺑﻨﻮﺍ ﻋﻠﻰ ﻗﱪﻩ ﻣﺴﺠﺪﺍ ﻭﺻﻮﺭﻭﺍ ﻓﻴﻪ ﺗﻠﻚ ﺍﻟﺼﻮﺭ ‪ ،‬ﺃﻭﻟﺌﻚ ﺷﺮﺍﺭ ﺍﳋﻠﻖ ﻋﻨﺪ‬
‫ﺍﷲ { )‪ . (1‬ﻓﻬﺆﻻﺀ ﲨﻌﻮﺍ ﺑﲔ ﻓﺘﻨﺘﲔ ‪ :‬ﻓﺘﻨﺔ ﺍﻟﻘﺒﻮﺭ ﻭﻓﺘﻨﺔ ﺍﻟﺘﻤﺎﺛﻴﻞ ‪.‬‬
‫ﻭﳍﻤﺎ ﻋﻨﻬﺎ ﻗﺎﻟﺖ ‪ :‬ﳌﺎ ﻧﺰﻝ ﺑﺮﺳﻮﻝ ﺍﷲ ‪ r‬ﻃﻔﻖ ﻳﻄﺮﺡ ﲬﻴﺼﺔ ﻟﻪ ﻋﻠﻰ ﻭﺟﻬﻪ ‪ ،‬ﻓﺈﺫﺍ‬
‫ﺍﻏﺘﻢ ‪‬ﺎ ﻛﺸﻔﻬﺎ ﻓﻘﺎﻝ ﻭﻫﻮ ﻛﺬﻟﻚ ‪ } :‬ﻟﻌﻨﺔ ﺍﷲ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ‪ ،‬ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ‬

‫ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ { )‪ (2‬ﳛﺬﺭ ﻣﺎ ﺻﻨﻌﻮﺍ ‪ ،‬ﻭﻟﻮﻻ ﺫﻟﻚ ﺃﺑﺮﺯ ﻗﱪﻩ ‪ ،‬ﻏﲑ ﺃﻧﻪ ﺧﺸﻲ ﺃﻥ ﻳﺘﺨﺬ‬
‫ﻣﺴﺠﺪﺍ ‪ .‬ﺃﺧﺮﺟﺎﻩ ‪.‬‬
‫ﻭﳌﺴﻠﻢ ﻋﻦ ﺟﻨﺪﺏ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻗﺎﻝ ‪ :‬ﲰﻌﺖ ﺍﻟﻨﱯ ‪ r‬ﻗﺒﻞ ﺃﻥ ﳝﻮﺕ ﲞﻤﺲ ﻭﻫﻮ‬
‫ﻳﻘﻮﻝ ‪ } :‬ﺇﱐ ﺃﺑﺮﺃ ﺇﱃ ﺍﷲ ﺃﻥ ﻳﻜﻮﻥ ﱄ ﻣﻨﻜﻢ ﺧﻠﻴﻞ ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻗﺪ ﺍﲣﺬﱐ ﺧﻠﻴﻼ ‪ ،‬ﻛﻤﺎ ﺍﲣﺬ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺧﻠﻴﻼ ‪ .‬ﻭﻟﻮ ﻛﻨﺖ ﻣﺘﺨﺬﺍ ﻣﻦ ﺃﻣﱵ ﺧﻠﻴﻼ ﻻﲣﺬﺕ ﺃﺑﺎ ﺑﻜﺮ ﺧﻠﻴﻼ ‪ ،‬ﺃﻻ ﻭﺇﻥ ﻣﻦ‬
‫ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﻛﺎﻧﻮﺍ ﻳﺘﺨﺬﻭﻥ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ ‪ ،‬ﺃﻻ ﻓﻼ ﺗﺘﺨﺬﻭﺍ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ ‪ ،‬ﻓﺈﱐ‬
‫ﺃ‪‬ﺎﻛﻢ ﻋﻦ ﺫﻟﻚ { )‪. (3‬‬
‫ﻓﻘﺪ ‪‬ﻰ ﻋﻨﻪ ﰲ ﺁﺧﺮ ﺣﻴﺎﺗﻪ ﰒ ﺇﻧﻪ ﻟﻌﻦ‪ -‬ﻭﻫﻮ ﰲ ﺍﻟﺴﻴﺎﻕ‪ -‬ﻣﻦ ﻓﻌﻠﻪ ‪ .‬ﻭﺍﻟﺼﻼﺓ ﻋﻨﺪﻫﺎ ﻣﻦ‬
‫ﺫﻟﻚ ‪ ،‬ﻭﺇﻥ ﱂ ﻳﱭ ﻣﺴﺠﺪ ‪ ،‬ﻭﻫﻮ ﻣﻌﲎ ﻗﻮﳍﺎ ‪ :‬ﺧﺸﻲ ﺃﻥ ﻳﺘﺨﺬ ﻣﺴﺠﺪﺍ ‪ .‬ﻓﺈﻥ ﺍﻟﺼﺤﺎﺑﺔ ﱂ ﻳﻜﻮﻧﻮﺍ‬
‫ﻟﻴﺒﻨﻮﺍ ﺣﻮﻝ‪ -‬ﻗﱪﻩ ﻣﺴﺠﺪﺍ ﻭﻛﻞ ﻣﻮﺿﻊ ﻗﺼﺪﺕ ﺍﻟﺼﻼﺓ ﻓﻴﻪ ﻓﻘﺪ ﺍﲣﺬ ﻣﺴﺠﺪﺍ ‪ ،‬ﺑﻞ ﻛﻞ ﻣﻮﺿﻊ‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ، (424‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ، (528‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ، (704‬ﺃﲪﺪ‬
‫)‪. (51/6‬‬
‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺼﻼﺓ )‪ ، (425‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪ ، (531‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳌﺴﺎﺟﺪ )‪ ، (703‬ﺃﲪﺪ‬
‫)‪ ، (146/6‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪. (1403‬‬
‫)‪ (3‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﺟﺪ ﻭﻣﻮﺍﺿﻊ ﺍﻟﺼﻼﺓ )‪. (532‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻳﺼﻠﻰ ﻓﻴﻪ ﻳﺴﻤﻰ ﻣﺴﺠﺪﺍ ﻛﻤﺎ ﻗﺎﻝ ‪ } r‬ﺟﻌﻠﺖ ﱄ ﺍﻷﺭﺽ ﻣﺴﺠﺪﺍ ﻭﻃﻬﻮﺭﺍ { )‪. (1‬‬

‫ﻭﻷﲪﺪ ﺑﺴﻨﺪ ﺟﻴﺪ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ t‬ﻣﺮﻓﻮﻋﺎ ‪ } :‬ﺇﻥ ﻣﻦ ﺷﺮﺍﺭ ﺍﻟﻨﺎﺱ ﻣﻦ ﺗﺪﺭﻛﻬﻢ‬

‫ﺍﻟﺴﺎﻋﺔ ﻭﻫﻢ ﺃﺣﻴﺎﺀ ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻳﺘﺨﺬﻭﻥ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ { )‪ . (2‬ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺣﺎﰎ ﰲ‬
‫ﺻﺤﻴﺤﻪ ‪.‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﻣﺎ ﺫﻛﺮ ﺍﻟﺮﺳﻮﻝ ﻓﻴﻤﻦ ﺑﲎ ﻣﺴﺠﺪﺍ ﻳﻌﺒﺪ ﺍﷲ ﻓﻴﻪ ﻋﻨﺪ ﻗﱪ ﺭﺟﻞ ﺻﺎﱀ ﻭﻟﻮ‬
‫ﺻﺤﺖ ﻧﻴﺔ ﺍﻟﻔﺎﻋﻞ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﻤﺎﺛﻴﻞ ﻭﻏﻠﻆ ﺍﻷﻣﺮ ﰲ ﺫﻟﻚ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺍﻟﻌﱪﺓ ﰲ ﻣﺒﺎﻟﻐﺘﻪ ‪ r‬ﰲ ﺫﻟﻚ ‪ .‬ﻛﻴﻒ ﺑﲔ ﳍﻢ ﻫﺬﺍ ﺃﻭﻻ ‪ ،‬ﰒ ﻗﺒﻞ ﻣﻮﺗﻪ ‪ r‬ﻗﺎﻝ‬
‫ﻣﺎ ﻗﺎﻝ ‪ ،‬ﰒ ﳌﺎ ﻛﺎﻥ ﰲ ﺍﻟﺴﻴﺎﻕ ﱂ ﻳﻜﺘﻒ ﲟﺎ ﺗﻘﺪﻡ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﻴﻪ ﻋﻦ ﻓﻌﻠﻪ ﻋﻨﺪ ﻗﱪﻩ ﻗﺒﻞ ﺃﻥ ﻳﻮﺟﺪ ﺍﻟﻘﱪ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺃﻧﻪ ﻣﻦ ﺳﻨﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﰲ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﻟﻌﻨﻪ ﺇﻳﺎﻫﻢ ﻋﻠﻰ ﺫﻟﻚ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﺃﻥ ﻣﺮﺍﺩﻩ ﲢﺬﻳﺮﻩ ﺇﻳﺎﻧﺎ ﻋﻦ ﻗﱪﻩ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﺍﻟﻌﻠﺔ ﰲ ﻋﺪﻡ ﺇﺑﺮﺍﺯ ﻗﱪﻩ ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ‪ :‬ﰲ ﻣﻌﲎ ﺍﲣﺎﺫﻫﺎ ﻣﺴﺠﺪﺍ ‪.‬‬
‫ﺍﻟﻌﺎﺷﺮﺓ ‪ :‬ﺃﻧﻪ ﻗﺮﻥ ﺑﲔ ﻣﻦ ﺍﲣﺬﻫﺎ ﻣﺴﺠﺪﺍ ‪ ،‬ﻭﺑﲔ ﻣﻦ ﺗﻘﻮﻡ ﻋﻠﻴﻬﻢ ﺍﻟﺴﺎﻋﺔ ‪ ،‬ﻓﺬﻛﺮ‬
‫ﺍﻟﺬﺭﻳﻌﺔ ﺇﱃ ﺍﻟﺸﺮﻙ ﻗﺒﻞ ﻭﻗﻮﻋﻪ ﻣﻊ ﺧﺎﲤﺘﻪ ‪.‬‬
‫ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ‪ :‬ﺫﻛﺮﻩ ﰲ ﺧﻄﺒﺘﻪ ﻗﺒﻞ ﻣﻮﺗﻪ ﲞﻤﺲ ‪ :‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻄﺎﺋﻔﺘﲔ ﺍﻟﻠﺘﲔ ﳘﺎ ﺃﺷﺮ‬
‫ﺃﻫﻞ ﺍﻟﺒﺪﻉ ‪ ،‬ﺑﻞ ﺃﺧﺮﺟﻬﻢ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﻟﺜﻨﺘﲔ ﻭﺍﻟﺴﺒﻌﲔ ﻓﺮﻗﺔ ‪ ،‬ﻭﻫـﻢ ﺍﻟﺮﺍﻓﻀﺔ‬

‫)‪ (1‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ، (317‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ، (492‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳉﻤﺎﻋﺎﺕ )‪. (745‬‬
‫)‪ (2‬ﻣﺴﻠﻢ ﺍﻟﻔﱳ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ )‪ ، (2949‬ﺃﲪﺪ )‪. (405/1‬‬

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‫ﻭﺍﳉﻬﻤﻴﺔ ‪ .‬ﻭﺑﺴﺒﺐ ﺍﻟﺮﺍﻓﻀﺔ ﺣﺪﺙ ﺍﻟﺸﺮﻙ ﻭﻋﺒﺎﺩﺓ ﺍﻟﻘﺒﻮﺭ ‪ ،‬ﻭﻫﻢ ﺃﻭﻝ ﻣﻦ ﺑﲎ ﻋﻠﻴﻬﺎ‬
‫ﺍﳌﺴﺎﺟﺪ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ‪ :‬ﻣﺎ ﺑﻠﻲ ﺑﻪ ‪ r‬ﻣﻦ ﺷﺪﺓ ﺍﻟﱰﻉ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ ‪ :‬ﻣﺎ ﺃﻛﺮﻡ ﺑﻪ ﻣﻦ ﺍﳋﻠﺔ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ ‪ :‬ﺍﻟﺘﺼﺮﻳﺢ ﺑﺄ‪‬ﺎ ﺃﻋﻠﻰ ﻣﻦ ﺍﶈﺒﺔ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ﻋﺸﺮﺓ ‪ :‬ﺍﻟﺘﺼﺮﻳﺢ ﺑﺄﻥ ﺍﻟﺼﺪﻳﻖ ﺃﻓﻀﻞ ﺍﻟﺼﺤﺎﺑﺔ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ ‪ :‬ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺧﻼﻓﺘﻪ ‪.‬‬
‫***‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺃﻥ ﺍﻟﻐﻠﻮ ﰲ ﻗﺒﻮﺭ ﺍﻟﺼﺎﳊﲔ ﻳﺼﲑﻫﺎ ﺃﻭﺛﺎﻧﺎ ﺗﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ‬
‫ﺭﻭﻯ ﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ ‪ :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ } :‬ﺍﻟﻠﻬﻢ ﻻ ﲡﻌﻞ ﻗﱪﻱ ﻭﺛﻨﺎ ﻳﻌﺒﺪ ‪،‬‬

‫ﺍﺷﺘﺪ ﻏﻀﺐ ﺍﷲ ﻋﻠﻰ ﻗﻮﻡ ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ { )‪. (1‬‬

‫&‪3“¨“ãèø9$#ur |M»¯=9$# ãLäê÷ƒuät•sùr‬‬ ‫ﻭﻻﺑﻦ ﺟﺮﻳﺮ ﺑﺴﻨﺪﻩ ﻋﻦ ﺳﻔﻴﺎﻥ ﻋﻦ ﻣﻨﺼﻮﺭ ﻋﻦ ﳎﺎﻫﺪ ‪} :‬‬

‫‪] (2) { ÇÊÒÈ‬ﺍﻟﻨﺠﻢ ‪. [ 19 :‬‬

‫ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﻳﻠﺖ ﳍﻢ ﺍﻟﺴﻮﻳﻖ ‪ ،‬ﻓﻤﺎﺕ ﻓﻌﻜﻔﻮﺍ ﻋﻠﻰ ﻗﱪﻩ ‪.‬‬
‫ﻭﻛﺬﺍ ﻗﺎﻝ ﺃﺑﻮ ﺍﳉﻮﺯﺍﺀ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ :‬ﻛﺎﻥ ﻳﻠﺖ ﳍﻢ ﺍﻟﺴﻮﻳﻖ ﻟﻠﺤﺎﺝ ‪.‬‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ‪ } :‬ﻟﻌﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺯﺍﺋﺮﺍﺕ ﺍﻟﻘﺒﻮﺭ ‪،‬‬

‫ﻭﺍﳌﺘﺨﺬﻳﻦ ﻋﻠﻴﻬﺎ ﺍﳌﺴﺎﺟﺪ ﻭﺍﻟﺴﺮﺝ { )‪ . (3‬ﺭﻭﺍﻩ ﺃﻫﻞ ﺍﻟﺴﻨﻦ ‪.‬‬

‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬

‫)‪ (1‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪. (416‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ ﺁﻳﺔ ‪. 19 :‬‬
‫)‪ (3‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺼﻼﺓ )‪ ، (320‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪ ، (2043‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻨﺎﺋﺰ )‪ ، (3236‬ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ‬
‫ﺍﳉﻨﺎﺋﺰ )‪ ، (1575‬ﺃﲪﺪ )‪. (337/1‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺍﻷﻭﱃ ‪ :‬ﺗﻔﺴﲑ ﺍﻷﻭﺛﺎﻥ ‪.‬‬

‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻌﺒﺎﺩﺓ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺃﻧﻪ ‪ r‬ﱂ ﻳﺴﺘﻌﺬ ﺇﻻ ﳑﺎ ﳜﺎﻑ ﻭﻗﻮﻋﻪ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﻗﺮﻧﻪ ‪‬ﺬﺍ ﺍﲣﺎﺫ ﻗﺒﻮﺭ ﺍﻷﻧﺒﻴﺎﺀ ﻣﺴﺎﺟﺪ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺫﻛﺮ ﺷﺪﺓ ﺍﻟﻐﻀﺐ ﻣﻦ ﺍﷲ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ - :‬ﻭﻫﻲ ﻣﻦ ﺃﳘﻬﺎ‪ -‬ﺻﻔﺔ ﻣﻌﺮﻓﺔ ﻋﺒﺎﺩﺓ ﺍﻟﻼﺕ ﺍﻟﱵ ﻫﻲ ﻣﻦ ﺃﻛﱪ ﺍﻷﻭﺛﺎﻥ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﻣﻌﺮﻓﺔ ﺃﻧﻪ ﻗﱪ ﺭﺟﻞ ﺻﺎﱀ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﺃﻧﻪ ﺍﺳﻢ ﺻﺎﺣﺐ ﺍﻟﻘﱪ ﻭﺫﻛﺮ ﻣﻌﲎ ﺍﻟﺘﺴﻤﻴﺔ ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ‪ :‬ﻟﻌﻨﺔ ﺯﻭﺍﺭﺍﺕ ﺍﻟﻘﺒﻮﺭ ‪.‬‬
‫ﺍﻟﻌﺎﺷﺮﺓ ‪ :‬ﻟﻌﻨﺔ ﻣﻦ ﺃﺳﺮﺟﻬﺎ ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﺍﻟﺘﻐﻠﻴﻆ ﻓﻴﻤﻦ ﻋﺒﺪ ﺍﷲ ﻋﻨﺪ ﻗﱪ ﺭﺟﻞ ﺻﺎﱀ ﻓﻜﻴﻒ ﺇﺫﺍ ﻋﺒﺪﻩ !!‪،‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﺃﻥ ﺍﻟﻐﻠﻮ ﰲ ﻗﺒﻮﺭ ﺍﻟﺼﺎﳊﲔ ﻳﺼﲑﻫﺎ ﺃﻭﺛﺎﻧﺎ ﺗﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪.‬‬
‫ﻣﺎ ﺫﻛﺮ ﺍﳌﺼﻨﻒ ﰲ ﺍﻟﺒﺎﺑﲔ ﻳﺘﻀﺢ ﺑﺬﻛﺮ ﺗﻔﺼﻴﻞ ﺍﻟﻘﻮﻝ ﻓﻴﻤﺎ ﻳﻔﻌﻞ ﻋﻨﺪ ﻗﺒﻮﺭ ﺍﻟﺼﺎﳊﲔ‬
‫ﻭﻏﲑﻫﻢ ‪.‬‬
‫ﻭﺫﻟﻚ ﺃﻥ ﻣﺎ ﻳﻔﻌﻞ ﻋﻨﺪﻫﺎ ﻧﻮﻋﺎﻥ ‪ :‬ﻣﺸﺮﻭﻉ ﻭﳑﻨﻮﻉ ‪.‬‬
‫ﺃﻣﺎ ﺍﳌﺸﺮﻭﻉ ﻓﻬﻮ ﻣﺎ ﺷﺮﻋﻪ ﺍﻟﺸﺎﺭﻉ ﻣﻦ ﺯﻳﺎﺭﺓ ﺍﻟﻘﺒﻮﺭ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺸﺮﻋﻲ ﻣﻦ ﻏﲑ ﺷﺪ‬
‫ﺭﺣﻞ ‪ ،‬ﻳﺰﻭﺭﻫﺎ ﺍﳌﺴﻠﻢ ﻣﺘﺒﻌﺎ ﻟﻠﺴﻨﺔ ﻓﻴﺪﻋﻮ ﻷﻫﻠﻬﺎ ﻋﻤﻮﻣﺎ ﻭﻷﻗﺎﺭﺑﻪ ﻭﻣﻌﺎﺭﻓﻪ ﺧﺼﻮﺻﺎ ﻓﻴﻜﻮﻥ‬
‫ﳏﺴﻨﺎ ﺇﻟﻴﻬﻢ ﺑﺎﻟﺪﻋﺎﺀ ﳍﻢ ﻭﻃﻠﺐ ﺍﻟﻌﻔﻮ ﻭﺍﳌﻐﻔﺮﺓ ﻭﺍﻟﺮﲪﺔ ﳍﻢ ‪ ،‬ﻭﳏﺴﻨﺎ ﺇﱃ ﻧﻔﺴﻪ ﺑﺎﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ‬
‫ﻭﺗﺬﻛﺮ ﺍﻵﺧﺮﺓ ﻭﺍﻻﻋﺘﺒﺎﺭ ‪‬ﺎ ﻭﺍﻻﺗﻌﺎﻅ ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳌﻤﻨﻮﻉ ﻓﺈﻧﻪ ﻧﻮﻋﺎﻥ ‪:‬‬
‫ﺃﺣﺪﳘﺎ ‪ :‬ﳏﺰﻡ ﻭﻭﺳﻴﻠﺔ ﻟﻠﺸﺮﻙ ﻛﺎﻟﺘﻤﺴﺢ ‪‬ﺎ ﻭﺍﻟﺘﻮﺳﻞ ﺇﱃ ﺍﷲ ﺑﺄﻫﻠﻬﺎ ‪ ،‬ﻭﺍﻟﺼﻼﺓ‬
‫ﻋﻨﺪﻫﺎ ‪ ،‬ﻭﻛﺈﺳﺮﺍﺟﻬﺎ ﻭﺍﻟﺒﻨﺎﺀ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﺍﻟﻐﻠﻮ ﻓﻴﻬﺎ ﻭﰲ ﺃﻫﻠﻬﺎ ﺇﺫﺍ ﱂ ﻳﺒﻠﻎ ﺭﺗﺒﺔ ﺍﻟﻌﺒﺎﺩﺓ ‪.‬‬
‫ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ‪ :‬ﺷﺮﻙ ﺃﻛﱪ ﻛﺪﻋﺎﺀ ﺃﻫﻞ ﺍﻟﻘﺒﻮﺭ ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ‪‬ﻢ ﻭﻃﻠﺐ ﺍﳊﻮﺍﺋﺞ ﺍﻟﺪﻧﻴﻮﻳﺔ‬

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‫ﻭﺍﻷﺧﺮﻭﻳﺔ ﻣﻨﻬﻢ ‪ ،‬ﻓﻬﺬﺍ ﺷﺮﻙ ﺃﻛﱪ ‪ ،‬ﻭﻫﻮ ﻋﲔ ﻣﺎ ﻳﻔﻌﻠﻪ ﻋﺒﺎﺩ ﺍﻷﺻﻨﺎﻡ ﻣﻊ ﺃﺻﻨﺎﻣﻬﻢ ‪.‬‬
‫ﻭﻻ ﻓﺮﻕ ﰲ ﻫﺬﺍ ﺑﲔ ﺃﻥ ﻳﻌﺘﻘﺪ ﺍﻟﻔﺎﻋﻞ ﻟﺬﻟﻚ ﺃ‪‬ﻢ ﻣﺴﺘﻘﻠﻮﻥ ﰲ ﲢﺼﻴﻞ ﻣﻄﺎﻟﺒﻪ ‪ ،‬ﺃﻭ‬
‫‪’n<Î) !$tRqç /Ìh•s )ã‹ Ï9 žwÎ) öNèdß ‰ç6÷è tR $tB‬‬ ‫ﻣﺘﻮﺳﻄﻮﻥ ﺇﱃ ﺍﷲ ‪ ،‬ﻓﺈﻥ ﺍﳌﺸـﺮﻛـ ﲔ ﻳﻘـﻮﻟﻮﻥ ‪} :‬‬
‫) ‪(2‬‬
‫‪] (1) { #’s"ø9ã— «!$#‬ﺍﻟﺰﻣـﺮ ‪{ ö@è% 4 «!$# y‰YÏã $tRàs¯»yèxÿä© ÏäIwàs¯»yd šcqä9qà)tƒur } [3 :‬‬
‫]ﻳﻮﻧﺲ ‪. [ 18 :‬‬
‫ﻓﻤﻦ ﺯﻋﻢ ﺃﻧﻪ ﻻ ﻳﻜﻔﺮ ﻣﻦ ﺩﻋﺎ ﺃﻫﻞ ﺍﻟﻘﺒﻮﺭ ﺣﱴ ﻳﻌﺘﻘﺪ ﺃ‪‬ﻢ ﻣﺴﺘﻘﻠﻮﻥ ﺑﺎﻟﻨﻔﻊ ﻭﺩﻓﻊ‬
‫ﺍﻟﻀﺮﺭ ‪ ،‬ﻭﺃﻥ ﻣﻦ ﺍﻋﺘﻘﺪ ﺃﻥ ﺍﷲ ﻫﻮ ﺍﻟﻔﺎﻋﻞ ﻭﺃ‪‬ﻢ ﻭﺳﺎﺋﻂ ﺑﲔ ﺍﷲ ﻭﺑﲔ ﻣﻦ ﺩﻋﺎﻫﻢ ﻭﺍﺳﺘﻐﺎﺙ‬
‫‪‬ﻢ ﻳﻜﻔﺮ ‪.‬‬
‫ﻣﻦ ﺯﻋﻢ ﺫﻟﻚ ﻓﻘﺪ ﻛﺬﺏ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ‪ ،‬ﻭﺃﲨﻌﺖ ﻋﻠﻴﻪ ﺍﻷﻣﺔ ﻣﻦ ﺃﻥ ﻣﻦ‬
‫ﺩﻋﺎ ﻏﲑ ﺍﷲ ﻓﻬﻮ ﻣﺸﺮﻙ ﻛﺎﻓﺮ ﰲ ﺍﳊﺎﻟﲔ ﺍﳌﺬﻛﻮﺭﻳﻦ ﺳﻮﺍﺀ ﺍﻋﺘﻘﺪﻫﻢ ﻣﺴﺘﻘﻠﲔ ﺃﻭ ﻣﺘﻮﺳﻄﲔ ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﻌﻠﻮﻡ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻣﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ‪ .‬ﻓﻌﻠﻴﻚ ‪‬ﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ ﺍﻟﺬﻱ ﳛﺼﻞ ﺑﻪ ﺍﻟﻔﺮﻗﺎﻥ‬
‫ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺍﳌﻬﻢ ﺍﻟﺬﻱ ﺣﺼﻞ ﺑﻪ ﻣﻦ ﺍﻻﺿﻄﺮﺍﺏ ﻭﺍﻟﻔﺘﻨﺔ ﻣﺎ ﺣﺼﻞ ‪ ،‬ﻭﱂ ﻳﻨﺞ ﻣﻦ ﻓﺘﻨﺘﻪ ﺇﻻ‬
‫ﻣﻦ ﻋﺮﻑ ﺍﳊﻖ ﻭﺍﺗﺒﻌﻪ ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﲪﺎﻳﺔ ﺍﳌﺼﻄﻔﻰ ‪ r‬ﺟﻨﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺳﺪﻩ ﻛﻞ ﻃﺮﻳﻖ ﻳﻮﺻﻞ ﺇﱃ ﺍﻟﺸﺮﻙ‬
‫‪óOšGÏYtã $tB Ïmø‹n=tã ͕tã öNà6Å¡àÿRr& ô`ÏiB Ñ^qß™u‘ öNà2uä!%y` ô‰s)s9‬‬ ‫ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪} :‬‬
‫‪uqèd žwÎ) tm»s9Î) Iw ª!$# š_É<ó¡ym ö@à)sù (#öq©9uqs? bÎ*sù ÇÊËÑÈ ÒOŠÏm§‘ Ô$râäu‘ šúüÏZÏB÷sßJø9$$Î/ Nà6ø‹n=tæ ëȃ̕ym‬‬

‫( ‪] (3) { ÇÊËÒÈ ÉOŠÏàyèø9$# ĸö•yèø9$# •>u‘ uqèdur ( àMù=ž2uqs? Ïmø‹n=tã‬ﺍﻟﺘﻮﺑﺔ ‪. [ 129 -128 :‬‬

‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ t‬ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻻ ﲡﻌﻠﻮﺍ ﺑﻴﻮﺗﻜﻢ ﻗﺒﻮﺭﺍ ‪ ،‬ﻭﻻ ﲡﻌﻠﻮﺍ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ﺁﻳﺔ ‪. 3 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﺁﻳﺔ ‪. 18 :‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺍﻵﻳﺘﺎﻥ ‪. 129 ، 128 :‬‬

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‫ﻗﱪﻱ ﻋﻴﺪﺍ ‪ ،‬ﻭﺻﻠﻮﺍ ﻋﻠﻲ ‪ ،‬ﻓﺎﻥ ﺻﻼﺗﻜﻢ ﺗﺒﻠﻐﲏ ﺣﻴﺚ ﻛﻨﺘﻢ { )‪. (1‬‬
‫ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ ‪ .‬ﻭﺭﻭﺍﺗﻪ ﺛﻘﺎﺕ ‪.‬‬
‫ﻭﻋﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ‪ t‬ﺃﻧﻪ ﺭﺃﻯ ﺭﺟﻼ ﳚﻲﺀ ﺇﱃ ﻓﺮﺟﺔ ﻛﺎﻧﺖ ﻋﻨﺪ ﻗﱪ ﺍﻟﻨﱯ ‪r‬‬
‫ﻓﻴﺪﺧﻞ ﻓﻴﻬﺎ ﻓﻴﺪﻋﻮ ﻓﻨﻬﺎﻩ ‪ ،‬ﻭﻗﺎﻝ ‪ ،‬ﺃﻻ ﺃﺣﺪﺛﻜﻢ ﺣﺪﻳﺜﺎ ﲰﻌﺘﻪ ﻣﻦ ﺃﰊ ﻋﻦ ﺟﺪﻱ ﻋﻦ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ } :‬ﻻ ﺗﺘﺨﺬﻭﺍ ﻗﱪﻱ ﻋﻴﺪﺍ ‪ ،‬ﻭﻻ ﺑﻴﻮﺗﻜﻢ ﻗﺒﻮﺭﺍ ‪ ،‬ﻭﺻﻠﻮﺍ ﻋﻠﻲ ﻓﺈﻥ ﺗﺴﻠﻴﻤﻜﻢ‬

‫ﻳﺒﻠﻐﲏ ﺃﻳﻦ ﻛﻨﺘﻢ { )‪ . (2‬ﺭﻭﺍﻩ ﰲ ﺍﳌﺨﺘﺎﺭﺓ ‪.‬‬

‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺑﺮﺍﺀﺓ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺇﺑﻌﺎﺩﻩ ﺃﻣﺘﻪ ﻋﻦ ﻫﺬﺍ ﺍﳊﻤﻰ ﻏﺎﻳﺔ ﺍﻟﺒﻌﺪ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺫﻛﺮ ﺣﺮﺻﻪ ﻋﻠﻴﻨﺎ ﻭﺭﺃﻓﺘﻪ ﻭﺭﲪﺘﻪ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﻴﻪ ﻋﻦ ﺯﻳﺎﺭﺓ ﻗﱪﻩ ﻋﻠﻰ ﻭﺟﻪ ﳐﺼﻮﺹ ‪ ،‬ﻭﻣﻊ ﺃﻥ ﺯﻳﺎﺭﺗﻪ ﻣﻦ ﺃﻓﻀﻞ‬
‫ﺍﻷﻋﻤﺎﻝ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﻴﻪ ﻋﻦ ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺍﻟﺰﻳﺎﺭﺓ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺣﺜﻪ ﻋﻠﻰ ﺍﻟﻨﺎﻓﻠﺔ ﰲ ﺍﻟﺒﻴﺖ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﻷﻧﻪ ﻣﺘﻘﺮﺭ ﻋﻨﺪﻫﻢ ﺃﻧﻪ ﻻ ﻳﺼﻠﻰ ﰲ ﺍﳌﻘﱪﺓ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﺗﻌﻠﻴﻞ ﺫﻟﻚ ﺑﺄﻥ ﺻﻼﺓ ﺍﻟﺮﺟﻞ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ ﻳﺒﻠﻐﻪ ﻭﺇﻥ ﺑﻌﺪ ‪ ،‬ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﻣﺎ‬
‫ﻳﺘﻮﳘﻪ ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﻘﺮﺏ ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ‪ :‬ﻛﻮﻧﻪ ‪ r‬ﺍﻟﱪﺯﺥ ﺗﻌﺮﺽ ﺃﻋﻤﺎﻝ ﺃﻣﺘﻪ ﰲ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ ‪.‬‬

‫)‪ (1‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ )‪ ، (2042‬ﺃﲪﺪ )‪. (367/2‬‬

‫)‪ (2‬ﻣﺴﻠﻢ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﻗﺼﺮﻫﺎ )‪ ، (780‬ﺍﻟﺘﺮﻣﺬﻱ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ )‪ ، (2877‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳌﻨﺎﺳﻚ )‪، (2042‬‬
‫ﺃﲪﺪ )‪. (367/2‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﲪﺎﻳﺔ ﺍﳌﺼﻄﻔﻰ ‪ r‬ﺟﻨﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺳﺪﻩ ﻛﻞ ﻃﺮﻳﻖ ﻳﻮﺻﻞ ﺇﱃ ﺍﻟﺸﺮﻙ‬
‫ﻣﻦ ﺗﺄﻣﻞ ﻧﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺭﺃﻯ ﻧﺼﻮﺻﺎ ﻛﺜﲑﺓ ﲢﺚ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ‬
‫ﺑﻜﻞ ﻣﺎ ﻳﻘﻮﻱ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻳﻨﻤﻴﻪ ﻭﻳﻐﺬﻳﻪ ‪ ،‬ﻣﻦ ﺍﳊﺚ ﻋﻠﻰ ﺍﻹﻧﺎﺑﺔ ﺇﱃ ﺍﷲ ﻭﺍﳓﺼﺎﺭﻩ ﰲ ﺗﻌﻠﻖ‬
‫ﺍﻟﻘﻠﺐ ﺑﺎﷲ ﺭﻏﺒﺔ ﻭﺭﻫﺒﺔ ‪ ،‬ﻭﻗﻮﺓ ﺍﻟﻄﻤﻊ ﰲ ﻓﻀﻠﻪ ﻭﺇﺣﺴﺎﻧﻪ ﻭﺍﻟﺴﻌﻲ ﻟﺘﺤﺼﻴﻞ ﺫﻟﻚ ‪ ،‬ﻭﺇﱃ‬
‫ﺍﻟﺘﺤﺮﺭ ﻣﻦ ﺭﻕ ﺍﳌﺨﻠﻮﻗﲔ ﻭﻋﺪﻡ ﺍﻟﺘﻌﻠﻖ ‪‬ﻢ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ‪ ،‬ﺃﻭ ﺍﻟﻐﻠﻮ ﰲ ﺃﺣﺪ ﻣﻨﻬﻢ ‪،‬‬
‫ﻭﺍﻟﻘﻴﺎﻡ ﺍﻟﺘﺎﻡ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ ﻭﺗﻜﻤﻴﻠﻬﺎ ﻭﺧﺼﻮﺻﺎ ﺣﺚ ﺍﻟﻨﺼﻮﺹ ﻋﻠﻰ ﺭﻭﺡ‬
‫ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﻫﻮ ﺍﻹﺧﻼﺹ ﺍﻟﺘﺎﻡ ﷲ ﻭﺣﺪﻩ ‪.‬‬
‫ﰒ ﰲ ﻣﻘـﺎﺑﻠﺔ ﺫﻟﻚ ‪‬ﻰ ﻋﻦ ﺃﻗﻮﺍﻝ ﻭﺃﻓﻌﺎﻝ ﻓﻴﻬﺎ ﺍﻟﻐﻠﻮ ﺑﺎﳌﺨﻠﻮﻗﲔ ‪ ،‬ﻭ‪‬ﻰ ﻋﻦ ﺍﻟﺘﺸﺒﻪ‬
‫ﺑﺎﳌﺸﺮﻛﲔ ﻷﻧﻪ ﻳﺪﻋﻮ ﺇﱃ ﺍﳌﻴﻞ ﺇﻟﻴﻬﻢ ‪.‬‬
‫ﻭ‪‬ﻰ ﻋﻦ ﺃﻗﻮﺍﻝ ﻭﺃﻓﻌﺎﻝ ﳜﺸﻰ ﺃﻥ ﻳﺘﻮﺻﻞ ‪‬ﺎ ﺇﱃ ﺍﻟﺸﺮﻙ ﻛﻞ ﺫﻟﻚ ﲪﺎﻳﺔ ﻟﻠﺘﻮﺣﻴﺪ ‪.‬‬
‫ﻭ‪‬ﻰ ﻋﻦ ﻛﻞ ﺳﺒﺐ ﻳﻮﺻﻞ ﺇﱃ ﺍﻟﺸﺮﻙ ‪ ،‬ﻭﺫﻟﻚ ﺭﲪﺔ ﺑﺎﳌﺆﻣﻨﲔ ﻟﻴﺘﺤﻘﻘﻮﺍ ﺑﺎﻟﻘﻴﺎﻡ ﲟﺎ‬
‫ﺧﻠﻘﻮﺍ ﻟﻪ ﻣﻦ ﻋﺒﻮﺩﻳﺔ ﺍﷲ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ ﻭﺗﻜﻤﻴﻠﻬﺎ ‪ ،‬ﻟﺘﻜﻤﻞ ﳍﻢ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﻔﻼﺡ ‪.‬‬
‫ﻭﺷﻮﺍﻫﺪ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻛﺜﲑﺓ ﻣﻌﺮﻭﻓﺔ ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﺃﻥ ﺑﻌﺾ ﻫﺬﻩ ﺍﻷﻣﺔ ﻳﻌﺒﺪ ﺍﻷﻭﺛﺎﻥ‬
‫&‪ÏMö6Éfø9$$Î/ tbqãYÏB÷sムÉ=»tGÅ6ø9$# z`ÏiB $Y7ŠÅÁtR (#qè?ré& šúïÏ%©!$# ’n<Î) t•s? öNs9r‬‬ ‫ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪} :‬‬

‫‪] (1) { ÇÎÊÈ ¸x‹Î6y™ (#qãYtB#uä tûïÏ%©!$# z`ÏB 3“y‰÷dr& ÏäIwàs¯»yd (#rã•xÿx. tûïÏ%©#Ï9 tbqä9qà)tƒur ÏNqäó»©Ü9$#ur‬ﺍﻟﻨﺴﺎﺀ ‪:‬‬
‫‪. [ 51‬‬
‫‪|=ÅÒxîur ª!$# çmuZyè©9 `tB 4 «!$# y‰YÏã ºpt/qèWtB y7Ï9ºsŒ `ÏiB 9hŽ|³Î0 Nä3ã¤Îm;tRé& ö@yd ö@è%‬‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪} :‬‬

‫‪] (2) { 4 |Nqäó»©Ü9$# y‰t7tãur t•ƒÎ—$uZsƒø:$#ur noyŠt•É)ø9$# ãNåk÷]ÏB Ÿ@yèy_ur Ïmø‹n=tã‬ﺍﳌﺎﺋﺪﺓ ‪. [ 60 :‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ ‪. 51 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ ‪. 60 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫‪#Y ‰ É f ó ¡ ¨ B NÍ k ö Ž n = t ã ž c x ‹ Ï ‚ - G o Y s 9 ö N Ï d Ì • ø B r & # ’ n ? t ã ( # qç 7 n = y ñ š ú ïÏ % © ! $ # t A $s %‬‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪} :‬‬

‫{ )‪] (1‬ﺍﻟﻜﻬﻒ ‪. [ 21 :‬‬ ‫‪ÇËÊÈ‬‬

‫ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ‪ t‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ } :‬ﻟﺘﺘﺒﻌﻦ ﺳﻨﻦ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ‪ ،‬ﺣﺬﻭ‬
‫ﺍﻟﻘﺬﺓ ﺑﺎﻟﻘﺬﺓ ‪ ،‬ﺣﱴ ﻟﻮ ﺩﺧﻠﻮﺍ ﺟﺤﺮ ﺿﺐ ﻟﺪﺧﻠﺘﻤﻮﻩ " ‪ .‬ﻗﺎﻟﻮﺍ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ :‬ﺍﻟﻴﻬﻮﺩ‬
‫ﻭﺍﻟﻨﺼﺎﺭﻯ ؟ ﻗﺎﻝ ‪ " :‬ﻓﻤﻦ ؟ ! { )‪ . (2‬ﺃﺧﺮﺟﺎﻩ ‪.‬‬

‫ﻭﳌﺴﻠﻢ ﻋﻦ ﺛﻮﺑﺎﻥ ‪ t‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ } :‬ﺇﻥ ﺍﷲ ﺯﻭﻯ ﱄ ﺍﻷﺭﺽ ﻓﺮﺃﻳﺖ‬

‫ﻣﺸﺎﺭﻗﻬﺎ ﻭﻣﻐﺎﺭ‪‬ﺎ ‪ ،‬ﻭﺇﻥ ﺃﻣﱵ ﺳﻴﺒﻠﻎ ﻣﻠﻜﻬﺎ ﻣﺎ ﺯﻭﻱ ﱄ ﻣﻨﻬﺎ ‪ ،‬ﻭﺃﻋﻄﻴﺖ ﺍﻟﻜﱰﻳﻦ ‪ :‬ﺍﻷﲪﺮ‬
‫ﻭﺍﻷﺑﻴﺾ ‪ ،‬ﻭﺇﱐ ﺳﺄﻟﺖ ﺭﰊ ﻷﻣﱵ ﺃﻥ ﻻ ﻳﻬﻠﻜﻬﺎ ﺑﺴﻨﺔ ﺑﻌﺎﻣﺔ ‪ ،‬ﻭﺃﻥ ﻻ ﻳﺴﻠﻂ ﻋﻠﻴﻬﻢ ﻋﺪﻭﺍ‬
‫ﻣﻦ ﺳﻮﻯ ﺃﻧﻔﺴﻬﻢ ‪ ،‬ﻓﻴﺴﺘﺒﻴﺢ ﺑﻴﻀﺘﻬﻢ ‪ ،‬ﻭﺇﻥ ﺭﰊ ﻗﺎﻝ ‪ :‬ﻳﺎ ﳏﻤﺪ ‪ ،‬ﺇﱐ ﺇﺫﺍ ﻗﻀﻴﺖ ﻗﻀﺎﺀ ﻓﺈﻧﻪ‬
‫ﻻ ﻳﺮﺩ ‪ ،‬ﻭﺇﱐ ﺃﻋﻄﻴﺘﻚ ﻷﻣﺘﻚ ﺃﻥ ﻻ ﺃﻫﻠﻜﻬﻢ ﺑﺴﻨﺔ ﺑﻌﺎﻣﺔ ‪ ،‬ﻭﺃﻥ ﻻ ﺃﺳﻠﻂ ﻋﻠﻴﻬﻢ ﻋﺪﻭﺍ ﻣﻦ‬
‫ﺳﻮﻯ ﺃﻧﻔﺴﻬﻢ ﻓﻴﺴﺘﺒﻴﺢ ﺑﻴﻀﺘﻬﻢ ‪ ،‬ﻭﻟﻮ ﺍﺟﺘﻤﻊ ﻋﻠﻴﻬﻢ ﻣﻦ ﺑﺄﻗﻄﺎﺭﻫﺎ ‪ ،‬ﺣﱴ ﻳﻜﻮﻥ ﺑﻌﻀﻬﻢ‬
‫ﻳﻬﻠﻚ ﺑﻌﻀﺎ ‪ ،‬ﻭﻳﺴﱯ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ { )‪. (3‬‬

‫ﻭﺭﻭﺍﻩ ﺍﻟﱪﻗﺎﱐ ﰲ ﺻﺤﻴﺤﻪ ‪ ،‬ﻭﺯﺍﺩ ‪ } :‬ﻭﺇﳕﺎ ﺃﺧﺎﻑ ﻋﻠﻰ ﺃﻣﱵ ﺍﻷﺋﻤﺔ ﺍﳌﻀﻠﲔ ‪ ،‬ﻭﺇﺫﺍ‬
‫ﻭﻗﻊ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻴﻒ ﱂ ﻳﺮﻓﻊ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪ ،‬ﻭﻻ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺣﱴ ﻳﻠﺤﻖ ﺣﻲ ﻣﻦ ﺃﻣﱵ‬
‫ﺑﺎﳌﺸﺮﻛﲔ ‪ ،‬ﻭﺣﱴ ﺗﻌﺒﺪ ﻓﺌﺎﻡ ﻣﻦ ﺃﻣﱵ ﺍﻷﻭﺛﺎﻥ ‪ ،‬ﻭﺇﻧﻪ ﺳﻴﻜﻮﻥ ﰲ ﺃﻣﱵ ﻛﺬﺍﺑﻮﻥ ﺛﻼﺛﻮﻥ ‪،‬‬
‫ﻛﻠﻬﻢ ﻳﺰﻋﻢ ﺃﻧﻪ ﻧﱯ ‪ ،‬ﻭﺃﻧﺎ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ ‪ ،‬ﻻ ﻧﱯ ﺑﻌﺪﻱ ‪ ،‬ﻭﻻ ﺗﺰﺍﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻣﱵ ﻋﻠﻰ ﺍﳊﻖ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﺁﻳﺔ ‪. 21 :‬‬

‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻻﻋﺘﺼﺎﻡ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ )‪ ، (6889‬ﻣﺴﻠﻢ ﺍﻟﻌﻠﻢ )‪ ، (2669‬ﺃﲪﺪ )‪. (84/3‬‬
‫)‪ (3‬ﻣﺴﻠﻢ ﺍﻟﻔﱳ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ )‪ ، (2889‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻔﱳ )‪ ، (2176‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻔﱳ ﻭﺍﳌﻼﺣﻢ )‪ ، (4252‬ﺍﺑﻦ‬
‫ﻣﺎﺟﻪ ﺍﻟﻔﱳ )‪ ، (3952‬ﺃﲪﺪ )‪. (284/5‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻣﻨﺼﻮﺭﺓ ‪ ،‬ﻻ ﻳﻀﺮﻫﻢ ﻣﻦ ﺧﺬﳍﻢ ﺣﱴ ﻳﺄﰐ ﺃﻣﺮ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ { )‪. (1‬‬
‫ﻭﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺍﻟﻨﺴﺎﺀ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺍﳌﺎﺋﺪﺓ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺍﻟﻜﻬﻒ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ - :‬ﻭﻫﻲ ﺃﳘﻬﺎ‪ : -‬ﻣﺎ ﻣﻌﲎ ﺍﻹﳝﺎﻥ ﺑﺎﳉﺒﺖ ﻭﺍﻟﻄﺎﻏﻮﺕ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ؟ ﻫﻞ‬
‫ﻫﻮ ﺍﻋﺘﻘﺎﺩ ﻗﻠﺐ ؟ ﺃﻭ ﻫﻮ ﻣﻮﺍﻓﻘﺔ ﺃﺻﺤﺎ‪‬ﺎ ﻣﻊ ﺑﻐﻀﻬﺎ ﻭﻣﻌﺮﻓﺔ ﺑﻄﻼ‪‬ﺎ ؟ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﻗﻮﳍﻢ ‪ :‬ﺃﻥ ﺍﻟﻜﻔﺎﺭ ﺍﻟﺬﻳﻦ ﻳﻌﺮﻓﻮﻥ ﻛﻔﺮﻫﻢ ﺃﻫﺪﻯ ﺳﺒﻴﻼ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ - :‬ﻭﻫﻲ ﺍﳌﻘﺼﻮﺩﺓ ﺑﺎﻟﺘﺮﲨﺔ ‪ -‬ﺃﻥ ﻫﺬﺍ ﻻ ﺑﺪ ﺃﻥ ﻳﻮﺟﺪ ﰲ ﻫﺬﻩ ﺍﻷﻣﺔ ﻛﻤﺎ‬
‫ﺗﻘﺮﺭ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﰲ ﲨﻮﻉ ﻛﺜﲑﺓ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﺍﻟﺘﺼﺮﻳﺢ ﺑﻮﻗﻮﻋﻬﺎ ‪ :‬ﺃﻋﲏ ﻋﺒﺎﺩﺓ ﺍﻷﻭﺛﺎﻥ ﰲ ﻫﺬﻩ ﺍﻷﻣﺔ ﰲ ﲨﻮﻉ ﻛﺜﲑﺓ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﺍﻟﻌﺠﺐ ﺍﻟﻌﺠﺎﺏ ‪ :‬ﺧﺮﻭﺝ ﻣﻦ ﻳﺪﻋﻲ ﺍﻟﻨﺒﻮﺓ ﻣﺜﻞ ﺍﳌﺨﺘﺎﺭ ﻣﻊ ﺗﻜﻠﻤﻪ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ‬
‫ﻭﺗﺼﺮﳛﻪ ﺑﺄﻧﻪ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ‪ ،‬ﻭﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺣﻖ ‪ ،‬ﻭﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺣﻖ ﻭﻓﻴﻪ ﺃﻥ ﳏﻤﺪﺍ ﺧﺎﰎ‬
‫ﺍﻟﻨﺒﻴﲔ ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ ﻳﺼﺪﻕ ﰲ ﻫﺬﺍ ﻛﻠﻪ ﻣﻊ ﺍﻟﺘﻀﺎﺩ ﺍﻟﻮﺍﺿﺢ ‪ ،‬ﻭﻗﺪ ﺧﺮﺝ ﺍﳌﺨﺘﺎﺭ ﰲ ﺁﺧﺮ‬
‫ﻋﺼﺮ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺗﺒﻌﻪ ﻓﺌﺎﻡ ﻛﺜﲑﺓ ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ‪ :‬ﺍﻟﺒﺸﺎﺭﺓ ﺑﺄﻥ ﺍﳊﻖ ﻻ ﻳﺰﻭﻝ ﺑﺎﻟﻜﻠﻴﺔ ﻛﻤﺎ ﺯﺍﻝ ﻓﻴﻤﺎ ﻭﻣﻀﻰ ‪ ،‬ﺑﻞ ﻻ ﺗﺰﺍﻝ ﻋﻠﻴﻪ‬
‫ﻃﺎﺋﻔﺔ ‪.‬‬
‫ﺍﻟﻌﺎﺷﺮﺓ ‪ :‬ﺍﻵﻳﺔ ﺍﻟﻌﻈﻤﻰ ‪ :‬ﺃ‪‬ﻢ ﻣﻊ ﻗﻠﺘﻬﻢ ﻻ ﻳﻀﺮﻫﻢ ﻣﻦ ﺧﺬﳍﻢ ‪ ،‬ﻭﻻ ﻣﻦ ﺧﺎﻟﻔﻬﻢ ‪.‬‬
‫ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ‪ :‬ﺃﻥ ﺫﻟﻚ ﺍﻟﺸﺮﻁ ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ‪ :‬ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻌﻈﻴﻤﺔ ‪:‬‬

‫)‪ (1‬ﻣﺴﻠﻢ ﺍﻟﻔﱳ ﻭﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ )‪ ، (2889‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻔﱳ )‪ ، (2229‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻔﱳ ﻭﺍﳌﻼﺣﻢ )‪ ، (4252‬ﺍﺑﻦ‬
‫ﻣﺎﺟﻪ ﺍﻟﻔﱳ )‪ ، (3952‬ﺃﲪﺪ )‪ ، (284/5‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﳌﻘﺪﻣﺔ )‪. (209‬‬

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‫ﻣﻨﻬﺎ ﺇﺧﺒﺎﺭﻩ ﺑﺎﷲ ﺯﻭﻯ ﻟﻪ ﺍﳌﺸﺎﺭﻕ ﻭﺍﳌﻐﺎﺭﺏ ‪ ،‬ﻭﺃﺧﱪ ﲟﻌﲎ ﺫﻟﻚ ﻓﻮﻗﻊ ﻛﻤﺎ ﺃﺧﱪ‬
‫ﲞﻼﻑ ﺍﳉﻨﻮﺏ ﻭﺍﻟﺸﻤﺎﻝ ‪.‬‬
‫ﻭﺇﺧﺒﺎﺭﻩ ﺑﺄﻧﻪ ﺃﻋﻄﻲ ﺍﻟﻜﱰﻳﻦ ‪.‬‬
‫ﻭﺇﺧﺒﺎﺭﻩ ﺑﺈﺟﺎﺑﺔ ﺩﻋﻮﺗﻪ ﻷﻣﺘﻪ ﰲ ﺍﻻﺛﻨﺘﲔ ‪.‬‬
‫ﻭﺇﺧﺒﺎﺭﻩ ﺑﺄﻧﻪ ﻣﻨﻊ ﺍﻟﺜﺎﻟﺜﺔ ‪.‬‬
‫ﻭﺇﺧﺒﺎﺭﻩ ﺑﻮﻗﻮﻉ ﺍﻟﺴﻴﻒ ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﺮﻓﻊ ﺇﺫﺍ ﻭﻗﻊ ‪.‬‬
‫ﻭﺇﺧﺒﺎﺭﻩ ﺑﺈﻫﻼﻙ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ‪ ،‬ﻭﺳﱯ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ‪ ،‬ﻭﺧﻮﻓﻪ ﻋﻠﻰ ﺃﻣﺘﻪ ﻣﻦ ﺍﻷﺋﻤﺔ‬
‫ﺍﳌﻀﻠﲔ ‪.‬‬
‫ﻭﺇﺧﺒﺎﺭﻩ ﺑﻈﻬﻮﺭ ﺍﳌﺘﻨﺒﻨﲔ ﰲ ﻫﺬﻩ ﺍﻷﻣﺔ ‪.‬‬
‫ﻭﺇﺧﺒﺎﺭﻩ ﺑﺒﻘﺎﺀ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ ‪ .‬ﻭﻛﻞ ﻫﺬﺍ ﻭﻗﻊ ﻛﻤﺎ ﺃﺧﱪ ﻣﻊ ﺃﻥ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ‬
‫ﺃﺑﻌﺪ ﻣﺎ ﻳﻜﻮﻥ ﰲ ﺍﻟﻌﻘﻮﻝ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ ‪ :‬ﺣﺼﺮ ﺍﳋﻮﻑ ﻋﻠﻰ ﺃﻣﺘﻪ ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﳌﻀﻠﲔ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ ‪ :‬ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻣﻌﲎ ﻋﺒﺎﺩﺓ ﺍﻷﻭﺛﺎﻥ ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﺃﻥ ﺑﻌﺾ ﻫﺬﻩ ﺍﻷﻣﺔ ﻳﻌﺒﺪ ﺍﻷﻭﺛﺎﻥ‬
‫ﻣﻘﺼﻮﺩ ﻫﺬﻩ ﺍﻟﺘﺮﲨﺔ ﺍﳊﺬﺭ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺍﳋﻮﻑ ﻣﻨﻪ ‪ ،‬ﻭﺃﻧﻪ ﺃﻣﺮ ﻭﺍﻗﻊ ﰲ ﻫﺬﻩ ﺍﻷﻣﺔ ﻻ‬
‫ﳏﺎﻟﺔ ‪ ،‬ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺯﻋﻢ ﺃﻥ ﻣﻦ ﻗﺎﻝ ‪ :‬ﻻ ﺃﻧﻪ ﺇﻻ ﺍﷲ ‪ ،‬ﻭﺗﺴﻤﻰ ﺑﺎﻹﺳﻼﻡ ﺃﻧﻪ ﻳﺒﻘﻰ ﻋﻠﻰ‬
‫ﺇﺳﻼﻣﻪ ﻭﻟﻮ ﻓﻌﻞ ﻣﺎ ﻳﻨﺎﻓﻴﻪ ﻣﻦ ﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﺄﻫﻞ ﺍﻟﻘﺒﻮﺭ ﻭﺩﻋﺎﺋﻬﻢ ‪ ،‬ﻭﲰﻰ ﺫﻟﻚ ﺗﻮﺳﻼ ﻻ ﻋﺒﺎﺩﺓ‬
‫ﻓﺈﻥ ﻫﺬﺍ ﺑﺎﻃﻞ ‪.‬‬
‫ﻓﺈﻥ ﺍﻟﻮﺛﻦ ﺍﺳﻢ ﺟﺎﻣﻊ ﻟﻜﻞ ﻣﺎ ﻋﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻻ ﻓﺮﻕ ﺑﲔ ﺍﻷﺷﺠﺎﺭ ﻭﺍﻷﺣﺠﺎﺭ‬
‫ﻭﺍﻷﺑﻨﻴﺔ ‪ ،‬ﻭﻻ ﺑﲔ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ ﻭﺍﻟﻄﺎﳊﲔ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ -‬ﻭﻫﻮ ﺍﻟﻌﺒﺎﺩﺓ‪ -‬ﻓﺈ‪‬ﺎ ﺣﻖ‬
‫ﺍﷲ ﻭﺣﺪﻩ ‪ ،‬ﻓﻤﻦ ﺩﻋﺎ ﻏﲑ ﺍﷲ ﺃﻭ ﻋﺒﺪﻩ ﻓﻘﺪ ﺍﲣﺬﻩ ﻭﺛﻨﺎ ﻭﺧﺮﺝ ﺑﺬﻟﻚ ﻋﻦ ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﱂ ﻳﻨﻔﻌﻪ‬
‫ﺍﻧﺘﺴﺎﺑﻪ ﺇﱃ ﺍﻹﺳﻼﻡ ‪ ،‬ﻓﻜﻢ ﺍﻧﺘﺴﺐ ﺇﱃ ﺍﻹﺳﻼﻡ ﻣﻦ ﻣﺸﺮﻙ ﻭﻣﻠﺤﺪ ﻭﻛﺎﻓﺮ ‪ ،‬ﻣﻨﺎﻓﻖ ‪ .‬ﻭﺍﻟﻌﱪﺓ‬
‫ﺑﺮﻭﺡ ﺍﻟﺪﻳﻦ ﻭﺣﻘﻴﻘﺘﻪ ﻻ ﲟﺠﺮﺩ ﺍﻷﺳﺎﻣﻲ ﻭﺍﻷﻟﻔﺎﻅ ﺍﻟﱵ ﻻ ﺣﻘﻴﻘﺔ ﳍﺎ ‪.‬‬

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‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺴﺤﺮ‬

‫) ‪(1‬‬
‫ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪{ 4 9,»n=yz ïÆÏB Íot•ÅzFy$# ’Îû ¼çms9 $tB çm1uŽtIô©$# Ç`yJs9 (#qßJÎ=tã ô‰s)s9ur } :‬‬
‫]ﺍﻟﺒﻘﺮﺓ ‪. [ 102 :‬‬
‫ﻭﻗﻮﻟﻪ ‪] (2) { ÏNqäó»©Ü9$#ur ÏMö6Éfø9$$Î/ tbqãYÏB÷sム} :‬ﺍﻟﻨﺴﺎﺀ ‪. [ 51 :‬‬
‫ﻗﺎﻝ ﻋﻤﺮ ‪ :‬ﺍﳉﺒﺖ ‪ :‬ﺍﻟﺴﺤﺮ ‪ ،‬ﻭﺍﻟﻄﺎﻏﻮﺕ ‪ :‬ﺍﻟﺸﻴﻄﺎﻥ ‪ .‬ﻭﻗﺎﻝ ﺟﺎﺑﺮ ‪ " :‬ﺍﻟﻄﻮﺍﻏﻴﺖ‬
‫ﻛﻬﺎﻥ ﻳﱰﻝ ﻋﻠﻴﻬﻢ ﺍﻟﺸﻴﻄﺎﻥ ‪ ،‬ﰲ ﻛﻞ ﺣﻲ ﻭﺍﺣﺪ " ‪.‬‬
‫ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ t‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ } :‬ﺍﺟﺘﻨﺒﻮﺍ ﺍﻟﺴﺒﻊ ﺍﳌﻮﺑﻘﺎﺕ " ﻗﺎﻟﻮﺍ ‪ :‬ﻳﺎ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﻭﻣﺎ ﻫﻦ ؟ ﻗﺎﻝ ‪ " :‬ﺍﻟﺸﺮﻙ ﺑﺎﷲ ‪ ،‬ﻭﺍﻟﺴﺤﺮ ‪ ،‬ﻭﻗﺘﻞ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺣﺮﻡ ﺍﷲ ﺇﻻ‬
‫ﺑﺎﳊﻖ ‪ ،‬ﻭﺃﻛﻞ ﺍﻟﺮﺑﺎ ‪ ،‬ﻭﺃﻛﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ‪ ،‬ﻭﺍﻟﺘﻮﱄ ﻳﻮﻡ ﺍﻟﺰﺣﻒ ‪ ،‬ﻭﻗﺬﻑ ﺍﶈﺼﻨﺎﺕ ﺍﻟﻐﺎﻓﻼﺕ‬
‫ﺍﳌﺆﻣﻨﺎﺕ { )‪. (3‬‬

‫ﻭﻋﻦ ﺟﻨﺪﺏ ﻣﺮﻓﻮﻋﺎ ‪ } :‬ﺣﺪ ﺍﻟﺴﺎﺣﺮ ﺿﺮﺑﻪ ﺑﺎﻟﺴﻴﻒ { )‪ . (4‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ‪.‬‬
‫ﻭﻗﺎﻝ ‪ :‬ﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻣﻮﻗﻮﻑ ‪.‬‬
‫ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﲜﺎﻟﺔ ﺑﻦ ﻋﺒﺪﺓ ﻗﺎﻝ ‪ :‬ﻛﺘﺐ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ t‬ﺃﻥ ﺍﻗﺘﻠﻮﺍ‬
‫ﻛﻞ ﺳﺎﺣﺮ ﻭﺳﺎﺣﺮﺓ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻓﻘﺘﻠﻨﺎ ﺛﻼﺙ ﺳﻮﺍﺣﺮ ‪.‬‬
‫ﻭﺻﺢ ﻋﻦ ﺣﻔﺼﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃ‪‬ﺎ ﺃﻣﺮﺕ ﺑﻘﺘﻞ ﺟﺎﺭﻳﺔ ﳍﺎ ﺳﺤﺮ‪‬ﺎ ‪ ،‬ﻓﻘﺘﻠﺖ ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺻﺢ ﻋﻦ ﺟﻨﺪﺏ ‪ ،‬ﻗﺎﻝ ﺃﲪﺪ ‪ :‬ﻋﻦ ﺛﻼﺛﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ‪. r‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. 102 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ ‪. 51 :‬‬
‫)‪ (3‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻮﺻﺎﻳﺎ )‪ ، (2615‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (89‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﻮﺻﺎﻳﺎ )‪ ، (3671‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻮﺻﺎﻳﺎ )‪(2874‬‬
‫‪.‬‬
‫)‪ (4‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳊﺪﻭﺩ )‪. (1460‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺍﻷﻭﱃ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺍﻟﺒﻘﺮﺓ ‪.‬‬

‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺍﻟﻨﺴﺎﺀ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺗﻔﺴﲑ ﺍﳉﺒﺖ ﻭﺍﻟﻄﺎﻏﻮﺕ ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺃﻥ ﺍﻟﻄﺎﻏﻮﺕ ﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﳉﻦ ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﻹﻧﺲ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﻣﻌﺮﻓﺔ ﺍﻟﺴﺒﻊ ﺍﳌﻮﺑﻘﺎﺕ ﺍﳌﺨﺼﻮﺻﺎﺕ ﺑﺎﻟﻨﻬﻲ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺃﻥ ﺍﻟﺴﺎﺣﺮ ﻳﻜﻔﺮ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﺃﻧﻪ ﻳﻘﺘﻞ ﻭﻻ ﻳﺴﺘﺘﺎﺏ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﻭﺟﻮﺩ ﻫﺬﺍ ﰲ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﻋﻬﺪ ﻋﻤﺮ ﻓﻜﻴﻒ ﺑﻌﺪﻩ ؟ ‪.‬‬
‫ﺑﺎﺏ ﺑﻴﺎﻥ ﺷﻲﺀ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺴﺤﺮ‬
‫ﻗﺎﻝ ﺃﲪﺪ ‪ :‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﻮﻑ ﻋﻦ ﺣﻴﺎﻥ ﺑﻦ ﺍﻟﻌﻼﺀ ‪ ،‬ﺣﺪﺛﻨﺎ ﻗﻄﻦ‬
‫ﺑﻦ ﻗﺒﻴﺼﺔ ﻋﻦ ﺃﺑﻴﻪ ‪ ،‬ﺃﻧﻪ ﲰﻊ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ ‪ } :‬ﺇﻥ ﺍﻟﻌﻴﺎﻓﺔ ﻭﺍﻟﻄﺮﻕ ﻭﺍﻟﻄﲑﺓ ﻣﻦ‬

‫ﺍﳉﺒﺖ { )‪. (1‬‬

‫ﻗﺎﻝ ﻋﻮﻑ ‪ :‬ﺍﻟﻌﻴﺎﻓﺔ ‪ :‬ﺯﺟﺮ ﺍﻟﻄﲑ ‪ ،‬ﻭﺍﻟﻄﺮﻕ ‪ :‬ﺍﳋﻂ ﳜﻂ ﺑﺎﻷﺭﺽ ‪ .‬ﻭﺍﳉﺒﺖ ‪ :‬ﻗﺎﻝ‬
‫ﺍﳊﺴﻦ ‪ :‬ﺭﻧﺔ ﺍﻟﺸﻴﻄﺎﻥ ‪ .‬ﺇﺳﻨﺎﺩﻩ ﺟﻴﺪ ‪.‬‬
‫ﻭﻷﰊ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ ﺍﳌﺴﻨﺪ ﻣﻨﻪ ‪.‬‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻣﻦ ﺍﻗﺘﺒﺲ ﺷﻌﺒﺔ ﻣﻦ‬

‫ﺍﻟﻨﺠﻮﻡ ﻓﻘﺪ ﺍﻗﺘﺒﺲ ﺷﻌﺒﺔ ﻣﻦ ﺍﻟﺴﺤﺮ ‪ ،‬ﺯﺍﺩ ﻣﺎ ﺯﺍﺩ { )‪ . (2‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺇﺳﻨﺎﺩﻩ‬
‫ﺻﺤﻴﺢ ‪.‬‬
‫ﻭﻟﻠﻨﺴﺎﺋﻲ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ } :‬ﻣﻦ ﻋﻘﺪ ﻋﻘﺪﺓ ﰒ ﻧﻔﺚ ﻓﻴﻬﺎ ﻓﻘﺪ ﺳﺤﺮ ‪ ،‬ﻭﻣﻦ‬

‫)‪ (1‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﺐ )‪ ، (3907‬ﺃﲪﺪ )‪. (60/5‬‬

‫)‪ (2‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﺐ )‪ ، (3905‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻷﺩﺏ )‪ ، (3726‬ﺃﲪﺪ )‪. (227/1‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺳﺤﺮ ﻓﻘﺪ ﺃﺷﺮﻙ ‪ ،‬ﻭﻣﻦ ﺗﻌﻠﻖ ﺷﻴﺌﺎ ﻭﻛﻞ ﺇﻟﻴﻪ { )‪. (1‬‬

‫ﻭﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ } :‬ﺃﻻ ﻫﻞ ﺃﻧﺒﺌﻜﻢ ﻣﺎ ﺍﻟﻌﻀﻪ ؟ ﻫﻲ‬

‫ﺍﻟﻨﻤﻴﻤﺔ ‪ ،‬ﺍﻟﻘﺎﻟﺔ ﺑﲔ ﺍﻟﻨﺎﺱ { )‪ . (2‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ‪.‬‬

‫ﻭﳍﻤﺎ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ } :‬ﺇﻥ ﻣﻦ ﺍﻟﺒﻴﺎﻥ‬

‫ﻟﺴﺤﺮﺍ { )‪. (3‬‬

‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﺃﻥ ﺍﻟﻌﻴﺎﻓﺔ ﻭﺍﻟﻄﺮﻕ ﻭﺍﻟﻄﲑﺓ ﻣﻦ ﺍﳉﺒﺖ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻌﻴﺎﻓﺔ ﻭﺍﻟﻄﺮﻕ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺃﻥ ﻋﻠﻢ ﺍﻟﻨﺠﻮﻡ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺴﺤﺮ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺃﻥ ﺍﻟﻌﻘﺪ ﻣﻊ ﺍﻟﻨﻔﺚ ﻣﻦ ﺫﻟﻚ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺃﻥ ﺍﻟﻨﻤﻴﻤﺔ ﻣﻦ ﺫﻟﻚ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺃﻥ ﻣﻦ ﺫﻟﻚ ﺑﻌﺾ ﺍﻟﻔﺼﺎﺣﺔ ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺴﺤﺮ‪ ،‬ﻭﺑﺎﺏ ﺷﻲﺀ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺴﺤﺮ‬
‫ﻭﺟﻪ ﺇﺩﺧﺎﻝ ﺍﻟﺴﺤﺮ ﰲ ﺃﺑﻮﺍﺏ ﺍﻟﺘﻮﺣﻴﺪ ﺃﻥ ﻛﺜﲑﺍ ﻣﻦ ﺃﻗﺴﺎﻣﻪ ﻻ ﻳﺘﺄﺗﻰ ﺇﻻ ﺑﺎﻟﺸﺮﻙ‬
‫ﻭﺍﻟﺘﻮﺳﻞ ﺑﺎﻷﺭﻭﺍﺡ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ‪ ،‬ﺇﱃ ﻣﻘﺎﺻﺪ ﺍﻟﺴﺎﺣﺮ ﻓﻼ ﻳﺘﻢ ﻟﻠﻌﺒﺪ ﺗﻮﺣﻴﺪ ﺣﱴ ﻳﺪﻉ ﺍﻟﺴﺤﺮ‬
‫ﻛﻠﻪ ﻗﻠﻴﻠﻪ ﻭﻛﺜﲑﻩ ‪.‬‬
‫ﻭﳍﺬﺍ ﻗﺮﻧﻪ ﺍﻟﺸﺎﺭﻉ ﺑﺎﻟﺸﺮﻙ ‪ ،‬ﻓﺎﻟﺴﺤﺮ ﻳﺪﺧﻞ ﰲ ﺍﻟﺸﺮﻙ ﻣﻦ ﺟﻬﺘﲔ ‪:‬‬
‫ﻣﻦ ﺟﻬﺔ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﺸﻴﺎﻃﲔ ﻭﻣﻦ ﺍﻟﺘﻌﻠﻖ ‪‬ﻢ ﻭﺭﲟﺎ ﺗﻘﺮﺏ ﺇﻟﻴﻬﻢ ﲟﺎ ﳛﺒﻮﻥ‬

‫)‪ (1‬ﺍﻟﻨﺴﺎﺋﻲ ﲢﺮﱘ ﺍﻟﺪﻡ )‪. (4079‬‬

‫)‪ (2‬ﻣﺴﻠﻢ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ )‪ ، (2606‬ﺃﲪﺪ )‪. (437/1‬‬
‫)‪ (3‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻨﻜﺎﺡ )‪ ، (4851‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ )‪ ، (2028‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ )‪ ، (5007‬ﺃﲪﺪ )‪، (94/2‬‬
‫ﻣﺎﻟﻚ ﺍﳉﺎﻣﻊ )‪. (1850‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻟﻴﻘﻮﻣﻮﺍ ﲞﺪﻣﺘﻪ ﻭﻣﻄﻠﻮﺑﻪ ‪.‬‬

‫ﻭﻣﻦ ﺟﻬﺔ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺩﻋﻮﻯ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﻭﺩﻋﻮﻯ ﻣﺸﺎﺭﻛﺔ ﺍﷲ ﰲ ﻋﻠﻤﻪ ﻭﺳﻠﻮﻙ ﺍﻟﻄﺮﻕ‬
‫ﺍﳌﻔﻀﻴﺔ ﺇﱃ ﺫﻟﻚ ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺷﻌﺐ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻜﻔﺮ ‪.‬‬
‫ﻭﻓﻴﻪ ﺃﻳﻀﺎ ﻣﻦ ﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﶈﺮﻣﺔ ﻭﺍﻷﻓﻌﺎﻝ ﺍﻟﻘﺒﻴﺤﺔ ﻛﺎﻟﻘﻤﻞ ﻭﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﳌﺘﺤﺎﺑﲔ‬
‫ﻭﺍﻟﺼﺮﻑ ﻭﺍﻟﻌﻄﻒ ﻭﺍﻟﺴﻌﻲ ﰲ ﺗﻐﻴﲑ ﺍﻟﻌﻘﻮﻝ ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺃﻓﻈﻊ ﺍﶈﺮﻣﺎﺕ ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺍﻟﺸﺮﻙ‬
‫ﻭﻭﺳﺎﺋﻠﻪ ﻭﻟﺬﻟﻚ ﺗﻌﲔ ﻗﺘﻞ ﺍﻟﺴﺎﺣﺮ ﻟﺸﺪﺓ ﻣﻀﺮﺗﻪ ﻭﺇﻓﺴﺎﺩﻩ ‪.‬‬
‫ﻭﻣﻦ ﺃﻧﻮﺍﻋﻪ ﺍﻟﻮﺍﻗﻌﺔ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﻟﻨﻤﻴﻤﺔ ‪ ،‬ﳌﺸﺎﺭﻛﺘﻬﺎ ﻟﻠﺴﺤﺮ ﰲ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ‬
‫ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﺗﻐﻴﲑ ﻗﻠﻮﺏ ﺍﳌﺘﺤﺎﺑﲔ ﻭﺗﻠﻘﻴﺢ ﺍﻟﺸﺮﻭﺭ ‪.‬‬
‫ﻓﺎﻟﺴﺤﺮ ﺃﻧﻮﺍﻉ ﻭﺩﺭﻛﺎﺕ ﺑﻌﻀﻬﺎ ﺃﻗﺒﺢ ﻭﺃﺳﻔﻞ ﻣﻦ ﺑﻌﺾ ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻜﻬﺎﻥ ﻭﳓﻮﻫﻢ‬
‫ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺑﻌﺾ ﺃﺯﻭﺍﺝ ﺍﻟﻨﱯ ‪ r‬ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ ‪ } :‬ﻣﻦ ﺃﺗﻰ‬

‫ﻋﺮﺍﻓﺎ ﻓﺴﺄﻟﻪ ﻋﻦ ﺷﻲﺀ ﻓﺼﺪﻗﻪ ﱂ ﺗﻘﺒﻞ ﻟﻪ ﺻﻼﺓ ﺃﺭﺑﻌﲔ ﻳﻮﻣﺎ { )‪. (1‬‬

‫ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ ‪ } :‬ﻣﻦ ﺃﺗﻰ ﻛﺎﻫﻨﺎ ﻓﺼﺪﻗﻪ ﲟﺎ ﻳﻘﻮﻝ ﻓﻘﺪ ﻛﻔﺮ ﲟﺎ‬

‫ﺃﻧﺰﻝ ﻋﻠﻰ ﳏﻤﺪ ‪ (2) { r‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ‪.‬‬

‫ﻭﻟﻸﺭﺑﻌﺔ ﻭﺍﳊﺎﻛﻢ ‪ ،‬ﻭﻗﺎﻝ ‪ :‬ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻃﻬﻤﺎ ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ } t‬ﻣﻦ ﺃﺗﻰ‬

‫ﻋﺮﺍﻓﺎ ﺃﻭ ﻛﺎﻫﻨﺎ ﻓﺼﺪﻗﻪ ﲟﺎ ﻳﻘﻮﻝ ﻓﻘﺪ ﻛﻔﺮ ﲟﺎ ﺃﻧﺰﻝ ﻋﻠﻰ ﳏﻤﺪ ‪ . (3) { r‬ﻭﻷﰊ ﻳﻌﻠﻰ‬
‫ﺑﺴﻨﺪ ﺟﻴﺪ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻣﺜﻠﻪ ﻣﻮﻗﻮﻓﺎ ‪.‬‬

‫)‪ (1‬ﻣﺴﻠﻢ ﺍﻟﺴﻼﻡ )‪ ، (2230‬ﺃﲪﺪ )‪. (68/4‬‬

‫)‪ (2‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻄﻬﺎﺭﺓ )‪ ، (135‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﺐ )‪ ، (3904‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺳﻨﻨﻬﺎ )‪ ، (639‬ﺃﲪﺪ )‪( 476/2‬‬
‫‪ ،‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﻄﻬﺎﺭﺓ )‪. (1136‬‬
‫)‪ (3‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻄﻬﺎﺭﺓ )‪ ، (135‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﺐ )‪ ، (3904‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺳﻨﻨﻬﺎ )‪ ، (639‬ﺃﲪﺪ )‪( 429/2‬‬
‫‪ ،‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﻄﻬﺎﺭﺓ )‪. (1136‬‬

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‫ﻭﻋﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ﻣﺮﻓﻮﻋﺎ ‪ } :‬ﻟﻴﺲ ﻣﻨﺎ ﻣﻦ ﺗﻄﲑ ﺃﻭ ﺗﻄﲑ ﻟﻪ ‪ ،‬ﺃﻭ ﺗﻜﻬﻦ ﺃﻭ‬
‫ﺗﻜﻬﻦ ﻟﻪ ‪ ،‬ﺃﻭ ﺳﺤﺮ ﺃﻭ ﺳﺤﺮ ﻟﻪ ‪ ،‬ﻭﻣﻦ ﺃﺗﻰ ﻛﺎﻫﻨﺎ ﻓﺼﺪﻗﻪ ﲟﺎ ﻳﻘﻮﻝ ﻓﻘﺪ ﻛﻔﺮ ﲟﺎ ﺃﻧﺰﻝ ﻋﻠﻰ‬
‫ﳏﻤﺪ ‪ . { r‬ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ﺑﺈﺳﻨﺎﺩ ﺟﻴﺪ ‪.‬‬
‫ﻭﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺩﻭﻥ ﻗﻮﻟﻪ " ﻭﻣﻦ ﺃﺗﻰ " ﺇﱃ ﺁﺧﺮﻩ ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺒﻐﻮﻱ ‪ :‬ﺍﻟﻌﺮﺍﻑ ‪ :‬ﺍﻟﺬﻱ ﻳﺪﻋﻲ ﻣﻌﺮﻓﺔ ﺍﻷﻣﻮﺭ ﲟﻘﺪﻣﺎﺕ ﻳﺴﺘﺪﻝ ‪‬ﺎ ﻋﻠﻰ ﺍﳌﺴﺮﻭﻕ‬
‫ﻭﻣﻜﺎﻥ ﺍﻟﻀﺎﻟﺔ ﻭﳓﻮ ﺫﻟﻚ ‪.‬‬
‫ﻭﻗﻴﻞ ‪ :‬ﻫﻮ ﺍﻟﻜﺎﻫﻦ ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﳜﱪ ﻋﻦ ﺍﳌﻐﻴﺒﺎﺕ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ‪.‬‬
‫ﻭﻗﻴﻞ ‪ :‬ﺍﻟﺬﻱ ﳜﱪ ﻋﻤﺎ ﰲ ﺍﻟﻀﻤﲑ ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﺑﻦ ﲤﻴﻤﺔ ‪ :‬ﺍﻟﻌﺮﺍﻑ ﺍﺳـﻢ ﻟﻠﻜـﺎﻫﻦ ﻭﺍﳌﻨﺠﻢ ﻭﺍﻟﺮﻣﺎﻝ ﻭﳓﻮﻫﻢ ‪ ،‬ﳑﻦ‬
‫ﻳﺘﻜﻠﻢ ﰲ ﻣﻌﺮﻓﺔ ﺍﻷﻣﻮﺭ ‪‬ﺬﻩ ﺍﻟﻄﺮﻕ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﻗﻮﻡ ﻳﻜﺘﺒﻮﻥ " ﺃﺑﺎ ﺟﺎﺩ " ﻭﻳﻨﻈﺮﻭﻥ ﰲ ﺍﻟﻨﺠﻮﻡ ‪ :‬ﻣﺎ ﺃﺭﻯ ﻣﻦ ﻓﻌﻞ‬
‫ﺫﻟﻚ ﻟﻪ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﺧﻼﻕ ‪.‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﻻ ﳚﺘﻤﻊ ﺗﺼﺪﻳﻖ ﺍﻟﻜﺎﻫﻦ ﻣﻊ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺮﺁﻥ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺍﻟﺘﺼﺮﻳﺢ ﺑﺄﻧﻪ ﻛﻔﺮ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺫﻛﺮ ﻣﻦ ﺗﻜﻬﻦ ﻟﻪ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺫﻛﺮ ﻣﻦ ﺗﻄﲑ ﻟﻪ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺫﻛﺮ ﻣﻦ ﺳﺤﺮ ﻟﻪ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺫﻛﺮ ﻣﻦ ﺗﻌﻠﻢ ﺃﺑﺎ ﺟﺎﺩ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﺫﻛﺮ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻜﺎﻫﻦ ﻭﺍﻟﻌﺮﺍﻑ ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻜﻬﺎﻥ ﻭﳓﻮﻫﻢ‬
‫ﺃﻱ ﻣﻦ ﻛﻞ ﻣﻦ ﻳﺪﻋﻲ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﺑﺄﻱ ﻃﺮﻳﻖ ﻣﻦ ﺍﻟﻄﺮﻕ ‪.‬‬
‫ﻭﺫﻟﻚ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﳌﻨﻔﺮﺩ ﺑﻌﻠﻢ ﺍﻟﻐﻴﺐ ‪ .‬ﻓﻤﻦ ﺍﺩﻋﻰ ﻣﺸﺎﺭﻛﺔ ﺍﷲ ﰲ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ‬

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‫ﺑﻜﻬﺎﻧﺔ ﺃﻭ ﻋﺮﺍﻓﺔ ﺃﻭ ﻏﲑﳘﺎ ﺃﻭ ﺻﺪﻕ ﻣﻦ ﺍﺩﻋﻰ ﺫﻟﻚ ‪ ،‬ﻓﻘﺪ ﺟﻌﻞ ﷲ ﺷﺮﻳﻜﺎ ﻓﻴﻤﺎ ﻫﻮ ﻣﻦ‬
‫ﺧﺼﺎﺋﺼﻪ ‪ ،‬ﻭﻗﺪ ﻛﺬﺏ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ‪.‬‬
‫ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﻜﻬﺎﻧﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﺸﻴﺎﻃﲔ ﻻ ﲣﻠﻮ ﻣﻦ ﺍﻟﺸﺮﻙ ‪ ،‬ﻭﺍﻟﺘﻘﺮﺏ ﺇﱃ ﺍﻟﻮﺳﺎﺋﻂ ﺍﻟﱵ‬
‫ﺗﺴﺘﻌﲔ ‪‬ﺎ ﻋﻠﻰ ﺩﻋﻮﻯ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻐﻴﺒﻴﺔ ‪ ،‬ﻓﻬﻮ ﺷﺮﻙ ﻣﻦ ﺟﻬﺔ ﺩﻋﻮﻯ ﻣﺸﺎﺭﻛﺔ ﺍﷲ ﰲ ﻋﻠﻤﻪ‬
‫ﺍﻟﺬﻱ ﺍﺧﺘﺺ ﺑﻪ ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺍﻟﺘﻘﺮﺏ ﺇﱃ ﻏﲑ ﺍﷲ ‪.‬‬
‫ﻭﻓﻴﻪ ﺇﺑﻌﺎﺩ ﺍﻟﺸﺎﺭﻉ ﻟﻠﺨﻠﻖ ﻋﻦ ﺍﳋﺮﺍﻓﺎﺕ ﺍﳌﻔﺴﺪﺓ ﻟﻸﺩﻳﺎﻥ ﻭﺍﻟﻌﻘﻮﻝ ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻨﺸﺮﺓ‬
‫ﻋﻦ ﺟﺎﺑﺮ ‪ :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺳﺌﻞ ﻋﻦ ﺍﻟﻨﺸﺮﺓ ﻓﻘﺎﻝ ‪ } :‬ﻫﻲ ﻣﻦ ﻋﻤﻞ‬

‫ﺍﻟﺸﻴﻄﺎﻥ { )‪ . (1‬ﺭﻭﺍﻩ ﺃﲪﺪ ﺑﺴﻨﺪ ﺟﻴﺪ ‪ ،‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻗﺎﻝ ‪ :‬ﺳﺌﻞ ﺃﲪﺪ ﻋﻨﻬﺎ ﻓﻘﺎﻝ ‪ :‬ﺍﺑﻦ‬
‫ﻣﺴﻌﻮﺩ ﻳﻜﺮﻩ ﻫﺬﺍ ﻛﻔﻪ ‪.‬‬
‫ﻭﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﻗﺘﺎﺩﺓ ‪ :‬ﻗﻠﺖ ﻻﺑﻦ ﺍﳌﺴﻴﺐ ‪ :‬ﺭﺟﻞ ﺑﻪ ﻃﺐ ﺃﻭ ﻳﺆﺧﺬ ﻋﻦ ﺍﻣﺮﺃﺗﻪ ‪،‬‬
‫ﺃﳛﻞ ﻋﻨﻪ ﺃﻭ ﻳﻨﺸﺮ ؟ ﻗﺎﻝ ‪ :‬ﻻ ﺑﺄﺱ ﺑﻪ ‪ ،‬ﺇﳕﺎ ﻳﺮﻳﺪﻭﻥ ﺑﻪ ﺍﻹﺻﻼﺡ ‪ ،‬ﻓﺄﻣﺎ ﻣﺎ ﻳﻨﻔﻊ ﻓﻠﻢ ﻳﻨﻪ‬
‫ﻋﻨﻪ ‪ .‬ﺍﻫـ ‪.‬‬
‫ﻭﺭﻭﻱ ﻋﻦ ﺍﳊﺴﻦ ﺃﻧﻪ ﻗﺎﻝ ‪ :‬ﻻ ﳛﻞ ﺍﻟﺴﺤﺮ ﺇﻻ ﺳﺎﺣﺮ ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ‪ :‬ﺍﻟﻨﺸﺮﺓ ﺣﻞ ﺍﻟﺴﺤﺮ ﻋﻦ ﺍﳌﺴﺤﻮﺭ ‪ ،‬ﻭﻫﻲ ﻧﻮﻋﺎﻥ ‪:‬‬
‫ﺣﻞ ﺑﺴﺤﺮ ﻣﺜﻠﻪ ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻣﻦ ﻋﻤﻞ ﺍﻟﺸﻴﻄﺎﻥ ‪ ،‬ﻭﻋﻠﻴﻪ ﳛﻤﻞ ﻗﻮﻝ ﺍﳊﺴﻦ ‪ ،‬ﻓﻴﺘﻘﺮﺏ‬
‫ﺍﻟﻨﺎﺷﺮ ﻭﺍﳌﻨﺘﺸﺮ ﺇﱃ ﺍﻟﺸﻴﻄﺎﻥ ﲟﺎ ﳛﺐ ‪ ،‬ﻓﻴﺒﻄﻞ ﻋﻤﻠﻪ ﻋﻦ ﺍﳌﺴﺤﻮﺭ ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ ‪ :‬ﺍﻟﻨﺸﺮﺓ ﺑﺎﻟﺮﻗﻴﺔ ﻭﺍﻟﺘﻌﻮﺫﺍﺕ ﻭﺍﻷﺩﻭﻳﺔ ﻭﺍﻟﺪﻋﻮﺍﺕ ﺍﳌﺒﺎﺣﺔ ﻓﻬﺬﺍ ﺟﺎﺋﺰ ‪.‬‬

‫)‪ (1‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﺐ )‪ ، (3868‬ﺃﲪﺪ )‪. (294/3‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻨﺸﺮﺓ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳌﻨﻬﻲ ﻋﻨﻪ ﻭﺍﳌﺮﺧﺺ ﻓﻴﻪ ‪ ،‬ﳑﺎ ﻳﺰﻳﻞ ﺍﻹﺷﻜﺎﻝ ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻨﺸﺮﺓ‬
‫ﻭﻫﻮ ﺣﻞ ﺍﻟﺴﺤﺮ ﻋﻦ ﺍﳌﺴﺤﻮﺭ ‪ ،‬ﺫﻛﺮ ﻓﻴﻪ ﺍﳌﺼﻨﻒ ﻛﻼﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ ﺍﻟﺘﻔﺼﻴﻞ ﺑﲔ‬
‫ﺍﳉﺎﺋﺰ ﻣﻨﻪ ﻭﺍﳌﻤﻨﻮﻉ ‪ ،‬ﻭﻓﻴﻪ ﻛﻔﺎﻳﺔ ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺘﻄﲑ‬
‫&‪tbqßJn=ôètƒ Ÿw öNèduŽsYò2r& £`Å3»s9ur «!$# y‰YÏã öNèdçŽÈµ¯»sÛ $yJ¯RÎ) Iwr‬‬ ‫ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪} :‬‬

‫‪] (1) { ÇÊÌÊÈ‬ﺍﻷﻋﺮﺍﻑ ‪. [ 131 :‬‬

‫) ‪(2‬‬
‫‪{ ÇÊÒÈ‬‬ ‫‪šcqèùÍŽô£•B ×Pöqs% óOçFRr& ö@t/ 4 Oè?ô•Åe2èŒ ûÉîr& 4 öNä3yè¨B Nä.âŽÈµ¯»sÛ (#qä9$s%‬‬ ‫ﻭﻗﻮﻟﻪ ‪} :‬‬
‫]ﻳﺲ ‪. [ 19 :‬‬
‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ t‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ } :‬ﻻ ﻋﺪﻭﻯ ‪ ،‬ﻭﻻ ﻃﲑﺓ ‪ ،‬ﻭﻻ ﻫﺎﻣﺔ ‪ ،‬ﻭﻻ‬

‫ﺻﻔﺮ { )‪ . (3‬ﺃﺧﺮﺟﺎﻩ ‪.‬‬

‫ﺯﺍﺩ ﻣﺴﻠﻢ ‪ } :‬ﻭﻻ ﻧﻮﺀ ‪ ،‬ﻭﻻ ﻏﻮﻝ { ‪.‬‬

‫ﻭﳍﻤﺎ ﻋﻦ ﺃﻧﺲ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻻ ﻋﺪﻭﻯ ‪ ،‬ﻭﻻ ﻃﲑﺓ ‪ ،‬ﻭﻳﻌﺠﺒﲏ‬

‫ﺍﻟﻔﺄﻝ " ‪ ،‬ﻗﺎﻟﻮﺍ ‪ :‬ﻭﻣﺎ ﺍﻟﻔﺄﻝ ؟ ﻗﺎﻝ ‪ " :‬ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ { )‪. (4‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ ‪. 131 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﻳﺲ ﺁﻳﺔ ‪. 19 :‬‬
‫)‪ (3‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻄﺐ )‪ ، (5425‬ﻣﺴﻠﻢ ﺍﻟﺴﻼﻡ )‪ ، (2221‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﺐ )‪ ، (3911‬ﺃﲪﺪ )‪. (327/2‬‬
‫)‪ (4‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻄﺐ )‪ ، (5424‬ﻣﺴﻠﻢ ﺍﻟﺴﻼﻡ )‪ ، (2224‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺴﲑ )‪ ، (1615‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﺐ )‪(3916‬‬
‫‪ ،‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻄﺐ )‪ ، (3537‬ﺃﲪﺪ )‪. (178/3‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻭﻷﰊ ﺩﺍﻭﺩ ﺑﺴﻨﺪ ﺻﺤﻴﺢ ‪ ،‬ﻋﻦ ﻋﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ‪ ،‬ﻗﺎﻝ ‪ } :‬ﺫﻛﺮﺕ ﺍﻟﻄﲑﺓ ﻋﻨﺪ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪ r‬ﻓﻘﺎﻝ ‪ " :‬ﺃﺣﺴﻨﻬﺎ ﺍﻟﻔﺄﻝ ‪ ،‬ﻭﻻ ﺗﺮﺩ ﻣﺴﻠﻤﺎ ‪ ،‬ﻓﺈﺫﺍ ﺭﺃﻯ ﺃﺣﺪﻛﻢ ﻣﺎ ﻳﻜﺮﻩ ‪ ،‬ﻓﻠﻴﻤﻞ ‪:‬‬
‫ﺍﻟﻠﻬﻢ ﻻ ﻳﺄﰐ ﺑﺎﳊﺴﻨﺎﺕ ﺇﻻ ﺃﻧﺖ ‪ ،‬ﻭﻻ ﻳﺪﻓﻊ ﺍﻟﺴﻴﺌﺎﺕ ﺇﻻ ﺃﻧﺖ ‪ ،‬ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ‬
‫ﺑﻚ { )‪. (1‬‬

‫ﻭﻟﻪ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻣﺮﻓﻮﻋﺎ ‪ } :‬ﺍﻟﻄﲑﺓ ﺷﺮﻙ ‪ ،‬ﺍﻟﻄﲑﺓ ﺷﺮﻙ ‪ ،‬ﻭﻣﺎ ﻣﻨﺎ‬

‫ﺇﻻ ‪ . . .‬ﻭﻟﻜﻦ ﺍﷲ ﻳﺬﻫﺒﻪ ﺑﺎﻟﺘﻮﻛﻞ { )‪ . (2‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺻﺤﺤﻪ ‪ .‬ﻭﺟﻌﻞ‬
‫ﺁﺧﺮﻩ ﻣﻦ ﻗﻮﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪.‬‬
‫ﻭﻷﲪﺪ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮﻭ ‪ } :‬ﻣﻦ ﺭﺩﺗﻪ ﺍﻟﻄﲑﺓ ﻋﻦ ﺣﺎﺟﺘﻪ ﻓﻘﺪ ﺃﺷﺮﻙ " ‪ ،‬ﻗﺎﻟﻮﺍ ‪:‬‬
‫ﻓﻤﺎ ﻛﻔﺎﺭﺓ ﺫﻟﻚ ؟ ﻗﺎﻝ ‪ " :‬ﺃﻥ ﺗﻘﻮﻝ ‪ :‬ﺍﻟﻠﻬﻢ ﻻ ﺧﲑ ﺇﻻ ﺧﲑﻙ ‪ ،‬ﻭﻻ ﻃﲑ ﺇﻻ ﻃﲑﻙ ‪ ،‬ﻭﻻ‬
‫ﺇﻟﻪ ﻏﲑﻙ { )‪. (3‬‬

‫ﻭﻟﻪ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﻔﻀﻞ ﺑﻦ ﻋﺒﺎﺱ ‪ } :‬ﺇﳕﺎ ﺍﻟﻄﲑﺓ ﻣﺎ ﺃﻣﻀﺎﻙ ﺃﻭ ﺭﺩﻙ { )‪. (4‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫‪Nä.âŽÈµ¯»sÛ‬‬ ‫ﺍﻷﻭﱃ ‪ :‬ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻗﻮﻟﻪ ‪ (5) { «!$# y‰YÏã öNèdçŽÈµ¯»sÛ $yJ¯RÎ) Iwr& } :‬ﻣﻊ ﻗﻮﻟﻪ ‪} :‬‬

‫‪. (6) { 4 öNä3yè¨B‬‬

‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﻧﻔﻲ ﺍﻟﻌﺪﻭﻯ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﻧﻔﻲ ﺍﻟﻄﲑﺓ ‪.‬‬

‫)‪ (1‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﺐ )‪. (3919‬‬

‫)‪ (2‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺴﲑ )‪ ، (1614‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﺐ )‪ ، (3910‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻄﺐ )‪ ، (3538‬ﺃﲪﺪ )‪. (440/1‬‬
‫)‪ (3‬ﺃﲪﺪ )‪. (220/2‬‬
‫)‪ (4‬ﺃﲪﺪ )‪. (213/1‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ ‪. 131 :‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﻳﺲ ﺁﻳﺔ ‪. 19 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﻧﻔﻲ ﺍﳍﺎﻣﺔ ‪.‬‬

‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﻧﻔﻲ ﺍﻟﺼﻔﺮ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺃﻥ ﺍﻟﻔﺄﻝ ﻟﻴﺲ ﻣﻦ ﺫﻟﻚ ‪ ،‬ﺑﻞ ﻣﺴﺘﺤﺐ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻔﺄﻝ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﺃﻥ ﺍﻟﻮﺍﻗﻊ ﰲ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﺫﻟﻚ ﻣﻊ ﻛﺮﺍﻫﻴﺘﻪ ﻻ ﻳﻀﺮ ‪ ،‬ﺑﻞ ﻳﺬﻫﺒﻪ ﺍﷲ ﺑﺎﻟﺘﻮﻛﻞ ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ‪ :‬ﺫﻛﺮ ﻣﺎ ﻳﻘﻮﻝ ﻣﻦ ﻭﺟﺪﻩ ‪.‬‬
‫ﺍﻟﻌﺎﺷﺮﺓ ‪ :‬ﺍﻟﺘﺼﺮﻳﺢ ﺑﺄﻥ ﺍﻟﻄﲑﺓ ﺷﺮﻙ ‪.‬‬
‫ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ‪ :‬ﺗﻔﺴﲑ ﺍﻟﻄﲑﺓ ﺍﳌﺬﻣﻮﻣﺔ ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻄﲑﺓ‬
‫ﻭﻫﻮ ﺍﻟﺘﺸﺎﺅﻡ ﺑﺎﻟﻄﻴﻮﺭ ﻭﺍﻷﲰﺎﺀ ﻭﺍﻷﻟﻔﺎﻅ ﻭﺍﻟﺒﻘﺎﻉ ﻭﻏﲑﻫﺎ ‪ ،‬ﻓﻨﻬﻰ ﺍﻟﺸﺎﺭﻉ ﻋﻦ ﺍﻟﺘﻄﲑ‬
‫ﻭﺫﻡ ﺍﳌﺘﻄﲑﻳﻦ ‪ ،‬ﻭﻛﺎﻥ ﳛﺐ ﺍﻟﻔﺄﻝ ﻭﻳﻜﺮﻩ ﺍﻟﻄﲑﺓ ‪.‬‬
‫ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ‪ :‬ﺃﻥ ﺍﻟﻔﺄﻝ ﺍﳊﺴﻦ ﻻ ﻳﺪﺧﻞ ﺑﻌﻘﻴﺪﺓ ﺍﻹﻧﺴﺎﻥ ﻭﻻ ﺑﻌﻘﻠﻪ ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻪ‬
‫ﺗﻌﻠﻴﻖ ﺍﻟﻘﻠﺐ ﺑﻐﲑ ﺍﷲ ‪ ،‬ﺑﻞ ﻓﻴﻪ ﻣﻦ ﺍﳌﺼﻠﺤﺔ ‪ :‬ﺍﻟﻨﺸﺎﻁ ﻭﺍﻟﺴﺮﻭﺭ ﻭﺗﻘﻮﻳﺔ ﺍﻟﻨﻔﻮﺱ ﻋﻠﻰ‬
‫ﺍﳌﻄﺎﻟﺐ ﺍﻟﻨﺎﻓﻌﺔ ‪.‬‬
‫ﻭﺻﻔﺔ ﺫﻟﻚ ﺃﻥ ﻳﻌﺰﻡ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﺳﻔﺮ ﺃﻭ ﺯﻭﺍﺝ ﺃﻭ ﻋﻘﺪﺓ ﻣﻦ ﺍﻟﻌﻘﻮﺩ ﺃﻭ ﻋﻠﻰ ﺣﺎﻟﺔ ﻣﻦ‬
‫ﺍﻷﺣﻮﺍﻝ ﺍﳌﻬﻤﺔ ﰒ ﻳﺮﻯ ﰲ ﺗﻠﻚ ﺍﳊﺎﻝ ﻣﺎ ﻳﺴﺮﻩ ‪ ،‬ﺃﻭ ﻳﺴﻤﻊ ﻛﻼﻣﺎ ﻳﺴﺮﻩ ﻣﺜﻞ ﻳﺎ ﺭﺍﺷﺪ ﺃﻭ‬
‫ﺳﺎﱂ ﺃﻭ ﻏﺎﱎ ‪ ،‬ﻓﻴﺘﻔﺎﺀﻝ ﻭﻳﺰﺩﺍﺩ ﻃﻤﻌﻪ ﰲ ﺗﻴﺴﲑ ﺫﻟﻚ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻋﺰﻡ ﻋﻠﻴﻪ ‪ ،‬ﻓﻬﺬﺍ ﻛﻠﻪ ﺧﲑ‬
‫ﻭﺁﺛﺎﺭﻩ ﺧﲑ ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻪ ﻣﻦ ﺍﶈﺎﺫﻳﺮ ﺷﻲﺀ ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻄﲑﺓ ﻓﺈﻧﻪ ﺇﺫﺍ ﻋﺰﻡ ﻋﻠﻰ ﻓﻌﻞ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻨﺎﻓﻌﺔ ﰲ ﺍﻟﺪﻳﻦ ﻭﰲ‬
‫ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻓﲑﻯ ﺃﻭ ﻳﺴﻤﻊ ﻣﺎ ﻳﻜﺮﻩ ﺃﺛﺮ ﰲ ﻗﻠﺒﻪ ﺃﺣﺪ ﺃﻣﺮﻳﻦ ‪ ،‬ﺃﺣﺪﳘﺎ ﺃﻋﻈﻢ ﻣﻦ ﺍﻵﺧﺮ ‪.‬‬
‫ﺃﺣﺪﳘﺎ ‪ :‬ﺃﻥ ﻳﺴﺘﺠﻴﺐ ﻟﺬﻟﻚ ﺍﻟﺪﺍﻋﻲ ﻓﻴﺘﺮﻙ ﻣﺎ ﻛﺎﻥ ﻋﺎﺯﻣﺎ ﻋﻠﻰ ﻓﻌﻠﻪ ﺃﻭ ﺑﺎﻟﻌﻜﺲ ‪،‬‬
‫ﻓﻴﺘﻄﲑ ﺑﺬﻟﻚ ﻭﻳﻨﻜﺺ ﻋﻦ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﺎﺯﻣﺎ ﻋﻠﻴﻪ ‪ ،‬ﻓﻬﺬﺍ ﻛﻤﺎ ﺗﺮﻯ ﻗﺪ ﻋﻠﻖ ﻗﻠﺒﻪ‬
‫ﺑﺬﻟﻚ ﺍﳌﻜﺮﻭﻩ ﻏﺎﻳﺔ ﺍﻟﺘﻌﻠﻴﻖ ﻭﻋﻤﻞ ﻋﻠﻴﻪ ‪ ،‬ﻭﺗﺼﺮﻑ ﺫﻟﻚ ﺍﳌﻜﺮﻭﻩ ﰲ ﺇﺭﺍﺩﺗﻪ ﻭﻋﺰﻣﻪ ﻭﻋﻤﻠﻪ ‪،‬‬

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‫ﻓﻼ ﺷﻚ ﺃﻧﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺃﺛﺮ ﻋﻠﻰ ﺇﳝﺎﻧﻪ ﻭﺃﺧﻞ ﺑﺘﻮﺣﻴﺪﻩ ﻭﺗﻮﻛﻠﻪ ‪ ،‬ﰒ ﺑﻌﺪ ﻫﺬﺍ ﻻ ﺗﺴﺎﻝ‬
‫ﻋﻤﺎ ﺳﻴﺤﺪﺛﻪ ﻟﻪ ﻫﺬﺍ ﺍﻷﻣﺮ ﻣﻦ ﺿﻌﻒ ﺍﻟﻘﻠﺐ ﻭﻭﻫﻨﻪ ﻭﺧﻮﻓﻪ ﻣﻦ ﺍﳌﺨﻠﻮﻗﲔ ﻭﺗﻌﻠﻘﻪ ﺑﺎﻷﺳﺒﺎﺏ‬
‫ﻭﺑﺄﻣﻮﺭ ﻟﻴﺴﺖ ﺃﺳﺒﺎﺑﺎ ‪ ،‬ﻭﺍﻧﻘﻄﺎﻉ ﻗﻠﺒﻪ ﻣﻦ ﺗﻌﻠﻘﻪ ﺑﺎﷲ ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺿﻌﻒ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺘﻮﻛﻞ‬
‫ﻭﻣﻦ ﻃﺮﻕ ﺍﻟﺸﺮﻙ ﻭﻭﺳﺎﺋﻠﻪ ‪ ،‬ﻭﻣﻦ ﺍﳋﺮﺍﻓﺎﺕ ﺍﳌﻔﺴﺪﺓ ﻟﻠﻌﻘﻞ ‪.‬‬
‫ﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ ‪ :‬ﺃﻥ ﻻ ﻳﺴﺘﺠﻴﺐ ﻟﺬﻟﻚ ﺍﻟﺪﺍﻋﻲ ﻭﻟﻜﻨﻪ ﻳﺆﺛﺮ ﰲ ﻗﻠﺒﻪ ﺣﺰﻧﺎ ﻭﳘﺎ ﻭﻏﻤﺎ ‪،‬‬
‫ﻓﻬﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﺩﻭﻥ ﺍﻷﻭﻝ ﻟﻜﻨﻪ ﺷﺮ ﻭﺿﺮﺭ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ‪ ،‬ﻭﺿﻌﻒ ﻟﻘﻠﺒﻪ ﻭﻣﻮﻫﻦ ﻟﺘﻮﻛﻠﻪ ‪،‬‬
‫ﻭﺭﲟﺎ ﺃﺻﺎﺑﻪ ﻣﻜﺮﻭﻩ ﻓﻈﻦ ﺃﻧﻪ ﻣﻦ ﺫﻟﻚ ﺍﻷﻣﺮ ﻓﻘﻮﻱ ﺗﻄﲑﻩ ‪ ،‬ﻭﺭﲟﺎ ﺗﺪﺭﺝ ﺇﱃ ﺍﻷﻣﺮ ﺍﻷﻭﻝ ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ ﻳﺒﲔ ﻟﻚ ﻭﺟﻪ ﻛﺮﺍﻫﺔ ﺍﻟﺸﺎﺭﻉ ﻟﻠﻄﲑﺓ ﻭﺫﻣﻬﺎ ‪ ،‬ﻭﻭﺟﻪ ﻣﻨﺎﻓﺎ‪‬ﺎ ﻟﻠﺘﻮﺣﻴﺪ‬
‫ﻭﺍﻟﺘﻮﻛﻞ ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﳌﻦ ﻭﺟﺪ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ ﻭﺧﺎﻑ ﺃﻥ ﺗﻐﻠﺒﻪ ﺍﻟﺪﻭﺍﻋﻲ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺃﻥ ﳚﺎﻫﺪ ﻧﻔﺴﻪ ﻋﻠﻰ‬
‫ﺩﻓﻌﻬﺎ ﻭﻳﺴﺘﻌﲔ ﺑﺎﷲ ﻋﻠﻰ ﺫﻟﻚ ‪ ،‬ﻭﻻ ﻳﺮﻛﻦ ﺇﻟﻴﻬﺎ ﺑﻮﺟﻪ ﻟﻴﻨﺪﻓﻊ ﺍﻟﺸﺮ ﻋﻨﻪ ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺘﻨﺠﻴﻢ‬
‫ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ‪ :‬ﻗﺎﻝ ﻗﺘﺎﺩﺓ ‪ :‬ﺧﻠﻖ ﺍﷲ ﻫﺬﻩ ﺍﻟﻨﺠﻮﻡ ﻟﺜﻼﺙ ‪ :‬ﺯﻳﻨﺔ ﻟﻠﺴﻤﺎﺀ ‪،‬‬
‫ﻭﺭﺟﻮﻣﺎ ﻟﻠﺸﻴﺎﻃﲔ ‪ ،‬ﻭﻋﻼﻣﺎﺕ ﻳﻬﺘﺪﻯ ‪‬ﺎ ‪ ،‬ﻓﻤﻦ ﺗﺄﻭﻝ ﻓﻴﻬﺎ ﻏﲑ ﺫﻟﻚ ﺃﺧﻄﺄ ﻭﺃﺿﺎﻉ‬
‫ﻧﺼﻴﺒﻪ ‪ ،‬ﻭﺗﻜﻠﻒ ﻣﺎ ﻻ ﻋﻠﻢ ﻟﻪ ﺑﻪ ‪ .‬ﺍﻧﺘﻬﻰ ‪.‬‬
‫ﻭﻛﺮﻩ ﻗﺘﺎﺩﺓ ﺗﻌﻠﻢ ﻣﻨﺎﺯﻝ ﺍﻟﻘﻤﺮ ‪ ،‬ﻭﱂ ﻳﺮﺧﺺ ﺍﺑﻦ ﻋﻴﻴﻨﺔ ﻓﻴﻪ ‪ ،‬ﺫﻛﺮﻩ ﺣﺮﺏ ﻋﻨﻬﻤﺎ ‪.‬‬
‫ﻭﺭﺧﺺ ﰲ ﺗﻌﻠﻢ ﺍﳌﻨﺎﺯﻝ ﺃﲪﺪ ﻭﺇﺳﺤﺎﻕ ‪.‬‬
‫ﻭﻋﻦ ﺃﰊ ﻣﻮﺳﻰ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﺛﻼﺛﺔ ﻻ ﻳﺪﺧﻠﻮﻥ ﺍﳉﻨﺔ ‪ :‬ﻣﺪﻣﻦ ﺍﳋﻤﺮ ‪،‬‬

‫ﻭﻗﺎﻃﻊ ﺍﻟﺮﺣﻢ ‪ ،‬ﻭﻣﺼﺪﻕ ﺑﺎﻟﺴﺤﺮ { )‪ . (1‬ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ ‪.‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﺍﳊﻜﻤﺔ ﰲ ﺧﻠﻖ ﺍﻟﻨﺠﻮﻡ ‪.‬‬

‫)‪ (1‬ﺃﲪﺪ )‪. (399/4‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺯﻋﻢ ﻏﲑ ﺫﻟﻚ ‪.‬‬

‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺫﻛﺮ ﺍﳋﻼﻑ ﰲ ﺗﻌﻠﻢ ﺍﳌﻨﺎﺯﻝ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺍﻟﻮﻋﻴﺪ ﻓﻴﻤﻦ ﺻﺪﻕ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺴﺤﺮ ‪ ،‬ﻭﻟﻮ ﻋﺮﻑ ﺃﻧﻪ ﺑﺎﻃﻞ ‪.‬‬

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‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺘﻨﺠﻴﻢ‬

‫ﺍﻟﺘﻨﺠﻴﻢ ﻧﻮﻋﺎﻥ ‪ :‬ﻧﻮﻉ ﻳﺴﻤﻰ ﻋﻠﻢ ﺍﻟﺘﺄﺛﲑ ‪ :‬ﻭﻫﻮ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻷﺣﻮﺍﻝ ﺍﻟﻔﻠﻜﻴﺔ ﻋﻠﻰ‬
‫ﺍﳊﻮﺍﺩﺙ ﺍﻟﻜﻮﻧﻴﺔ ‪ ،‬ﻓﻬﺬﺍ ﺑﺎﻃﻞ ﻭﺩﻋﻮﻯ ﳌﺸﺎﺭﻛﺔ ﺍﷲ ﰲ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﺍﻟﺬﻱ ﺍﻧﻔﺮﺩ ﺑﻪ ‪ ،‬ﺃﻭ‬
‫ﺗﺼﺪﻳﻖ ﳌﻦ ﺍﺩﻋﻰ ﺫﻟﻚ ‪ ،‬ﻭﻫﺬﺍ ﻳﻨﺎﰲ ﺍﻟﺘﻮﺣﻴﺪ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﻋﻮﻯ ﺍﻟﺒﺎﻃﻠﺔ ‪ ،‬ﻭﳌﺎ ﻓﻴﻪ ﻣﻦ‬
‫ﺗﻌﻠﻖ ﺍﻟﻘﻠﺐ ﺑﻐﲑ ﺍﷲ ‪ ،‬ﻭﳌﺎ ﻓﻴﻪ ﻣﻦ ﻓﺴﺎﺩ ﺍﻟﻌﻘﻞ ‪ ،‬ﻷﻥ ﺳﻠﻮﻙ ﺍﻟﻄﺮﻕ ﺍﻟﺒﺎﻃﻠﺔ ﻭﺗﺼﺪﻳﻘﻬﺎ ﻣﻦ‬
‫ﻣﻔﺴﺪﺍﺕ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻷﺩﻳﺎﻥ ‪.‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ‪ :‬ﻋﻠﻢ ﺍﻟﺘﺴﻴﲑ ‪ :‬ﻭﻫﻮ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﻜﻮﺍﻛﺐ ﻋﻠﻰ ﺍﻟﻘﺒﻠﺔ‬
‫ﻭﺍﻷﻭﻗﺎﺕ ﻭﺍﳉﻬﺎﺕ ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻨﻮﻉ ﻻ ﺑﺄﺱ ﺑﻪ ‪ ،‬ﺑﻞ ﻛﺜﲑ ﻣﻨﻪ ﻧﺎﻓﻊ ﻗﺪ ﺣﺚ ﻋﻠﻴﻪ ﺍﻟﺸﺎﺭﻉ ‪،‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻭﺳﻴﻠﺔ ﺇﱃ ﻣﻌﺮﻓﺔ ﺃﻭﻗﺎﺕ ﺍﻟﻌﺒﺎﺩﺍﺕ ‪ ،‬ﺃﻭ ﺇﱃ ﺍﻻﻫﺘﺪﺍﺀ ﺑﻪ ﰲ ﺍﳉﻬﺎﺕ ‪.‬‬
‫ﻓﻴﺠﺐ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﻣﺎ ‪‬ﻰ ﻋﻨﻪ ﺍﻟﺸﺎﺭﻉ ﻭﺣﺮﻣﻪ ﻭﺑﲔ ﻣﺎ ﺃﺑﺎﺣﻪ ﺃﻭ ﺍﺳﺘﺤﺒﻪ ﺃﻭ ﺃﻭﺟﺒﻪ ‪،‬‬
‫ﻓﺎﻷﻭﻝ ﻫﻮ ﺍﳌﻨﺎﰲ ﻟﻠﺘﻮﺣﻴﺪ ﺩﻭﻥ ﺍﻟﺜﺎﱐ ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻻﺳﺘﺴﻘﺎﺀ ﺑﺎﻷﻧﻮﺍﺀ‬
‫]ﺍﻟﻮﺍﻗﻌﺔ ‪. [ 82 :‬‬ ‫) ‪(1‬‬
‫?‪{ ÇÑËÈ tbqç/Éj‹s3è‬‬ ‫‪öNä3¯Rr& öNä3s%ø—Í‘ tbqè=yèøgrBur‬‬ ‫ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪} :‬‬

‫ﻭﻋﻦ ﺃﰊ ﻣﺎﻟﻚ ﺍﻷﺷﻌﺮﻱ ‪ t‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ } :‬ﺃﺭﺑﻊ ﰲ ﺃﻣﱵ ﻣﻦ ﺃﻣﺮ ﺍﳉﺎﻫﻠﻴﺔ ﻻ‬
‫ﻳﺘﺮﻛﻮ‪‬ﻦ ‪ :‬ﺍﻟﻔﺨﺮ ﺑﺎﻷﺣﺴﺎﺏ ‪ ،‬ﻭﺍﻟﻄﻌﻦ ﻓـﻲ ﺍﻷﻧﺴﺎﺏ ‪ ،‬ﻭﺍﻻﺳﺘﺴﻘﺎﺀ ﺑﺎﻟﻨﺠـﻮﻡ ‪،‬‬
‫ﻭﺍﻟﻨﻴﺎﺣﺔ { )‪. (2‬‬

‫ﻭﻗﺎﻝ ‪ } :‬ﺍﻟﻨﺎﺋﺤﺔ ﺇﺫﺍ ﱂ ﺗﺘﺐ ﻗﺒﻞ ﻣﻮ‪‬ﺎ ﺗﻘﺎﻡ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻋﻠﻴﻬﺎ ﺳﺮﺑﺎﻝ ﻣﻦ‬

‫ﻗﻄﺮﺍﻥ ‪ ،‬ﻭﺩﺭﻉ ﻣﻦ ﺟﺮﺏ { )‪ . (3‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻮﺍﻗﻌﺔ ﺁﻳﺔ ‪. 82 :‬‬

‫)‪ (2‬ﻣﺴﻠﻢ ﺍﳉﻨﺎﺋﺰ )‪ ، (934‬ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ )‪ ، (1581‬ﺃﲪﺪ )‪. (343/5‬‬
‫)‪ (3‬ﻣﺴﻠﻢ ﺍﳉﻨﺎﺋﺰ )‪ ، (934‬ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ )‪ ، (1581‬ﺃﲪﺪ )‪. (344/5‬‬

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‫ﻭﳍﻤﺎ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺧﺎﻟﺪ ‪ t‬ﻗﺎﻝ ‪ } :‬ﺻﻠﻰ ﻟﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﺑﺎﳊﺪﻳﺒﻴﺔ ﻋﻠﻰ‬
‫ﺇﺛﺮ ﲰﺎﺀ ﻛﺎﻧﺖ ﻣﻦ ﺍﻟﻠﻴﻞ ‪ ،‬ﻓﻠﻔﺎ ﺍﻧﺼﺮﻑ ﺃﻗﺒﻞ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻓﻘﺎﻝ ‪ " :‬ﻫﻞ ﺗﺪﺭﻭﻥ ﻣﺎﺫﺍ ﻗﺎﻝ‬
‫ﺭﺑﻜﻢ " ؟ ‪ .‬ﻗﺎﻟﻮﺍ ‪ :‬ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ ‪ ،‬ﻗﺎﻝ ‪ " :‬ﻗﺎﻝ ‪ :‬ﺃﺻﺒﺢ ﻣﻦ ﻋﺒﺎﺩﻱ ﻣﺆﻣﻦ ﰊ ﻭﻛﺎﻓﺮ ‪،‬‬
‫ﻓﺄﻣﺎ ﻣﻦ ﻗﺎﻝ ‪ :‬ﻣﻄﺮﻧﺎ ﺑﻔﻀﻞ ﺍﷲ ﻭﺭﲪﺘﻪ ‪ ،‬ﻓﺬﻟﻚ ﻣﺆﻣﻦ ﰊ ﻛﺎﻓﺮ ﺑﺎﻟﻜﻮﻛﺐ ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﻗﺎﻝ ‪:‬‬
‫ﻣﻄﺮﻧﺎ ﺑﻨﻮﺀ ﻛﺬﺍ ﻭﻛﺬﺍ ‪ ،‬ﻓﺬﻟﻚ ﻛﺎﻓﺮ ﰊ ﻣﺆﻣﻦ ﺑﺎﻟﻜﻮﻛﺐ { )‪. (1‬‬
‫ﻭﳍﻤﺎ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﻣﻌﻨﺎﻩ ‪ ،‬ﻭﻓﻴﻪ ‪ :‬ﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪ " :‬ﻟﻘﺪ ﺻﺪﻕ ﻧﻮﺀ ﻛﺬﺍ ﻭﻛﺬﺍ ‪،‬‬
‫ﻓﺄﻧﺰﻝ ﺍﷲ ﻫﺬﻩ ﺍﻵﻳﺔ ‪] (2) { ÇÐÎÈ ÏQqàf‘Z9$# ÆìÏ%ºuqyJÎ/ ÞOÅ¡ø%é& Ixsù * } :‬ﺍﻟﻮﺍﻗﻌﺔ ‪ [75 :‬ﺇﱃ ﻗﻮﻟﻪ ‪:‬‬

‫} ?‪. (3) { ÇÑËÈ tbqç/Éj‹s3è‬‬

‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪ :‬ﺍﻷﻭﱃ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺍﻟﻮﺍﻗﻌﺔ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺫﻛﺮ ﺍﻷﺭﺑﻊ ﺍﻟﱵ ﻣﻦ ﺃﻣﺮ ﺍﳉﺎﻫﻠﻴﺔ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺫﻛﺮ ﺍﻟﻜﻔﺮ ﰲ ﺑﻌﻀﻬﺎ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺇﻥ ﻣﻦ ﺍﻟﻜﻔﺮ ﻣﺎ ﻻ ﳜﺮﺝ ﻣﻦ ﺍﳌﻠﺔ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﻗﻮﻟﻪ ‪ " :‬ﺃﺻﺒﺢ ﻣﻦ ﻋﺒﺎﺩﻱ ﻣﺆﻣﻦ ﰊ ﻭﻛﺎﻓﺮ " ﺑﺴﺐ ﻧﺰﻭﻝ ﺍﻟﻨﻌﻤﺔ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺍﻟﺘﻔﻄﻦ ﻟﻺﳝﺎﻥ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﺍﻟﺘﻔﻄﻦ ﻟﻠﻜﻔﺮ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﺍﻟﺘﻔﻄﻦ ﻟﻘﻮﻟﻪ ‪ " :‬ﻟﻘﺪ ﺻﺪﻕ ﻧﻮﺀ ﻛﺬﺍ ﻭﻛﺬﺍ " ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ‪ :‬ﺇﺧﺮﺍﺝ ﺍﻟﻌﺎﱂ ﻟﻠﻤﺘﻌﻠﻢ ﺍﳌﺴﺄﻟﺔ ﺑﺎﻻﺳﺘﻔﻬﺎﻡ ﻋﻨﻬﺎ ﻟﻘﻮﻟﻪ ‪ " :‬ﺃﺗﺪﺭﻭﻥ ﻣﺎﺫﺍ ﻗﺎﻝ‬
‫ﺭﺑﻜﻢ ؟ " ‪.‬‬
‫ﺍﻟﻌﺎﺷﺮﺓ ‪ :‬ﻭﻋﻴﺪ ﺍﻟﻨﺎﺋﺤﺔ ‪.‬‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ )‪ ، (810‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (71‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻻﺳﺘﺴﻘﺎﺀ )‪ ، (1525‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﺐ )‪، (3906‬‬
‫ﺃﲪﺪ )‪ ، (117/4‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪. (451‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﻮﺍﻗﻌﺔ ﺁﻳﺔ ‪. 75 :‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﻮﺍﻗﻌﺔ ﺁﻳﺔ ‪. 82 :‬‬

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‫ﺑﺎﺏ ﺍﻻﺳﺘﺴﻘﺎﺀ ﺑﺎﻟﻨﺠﻮﻡ‬

‫ﳌﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻻﻋﺘﺮﺍﻑ ﷲ ﺑﺘﻔﺮﺩﻩ ﺑﺎﻟﻨﻌﻢ ﻭﺩﻓﻊ ﺍﻟﻨﻘﻢ ‪ ،‬ﻭﺇﺿﺎﻓﺘﻬﺎ ﺇﻟﻴﻪ ﻗﻮﻻ‬
‫ﻭﺍﻋﺘﺮﺍﻓﺎ ‪‬ﺎ ﻋﻠﻰ ﻃﺎﻋﺘﻪ ﻛﺎﻥ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ ‪ :‬ﻣﻄﺮﻧﺎ ﺑﻨﻮﺀ ﻛﺬﺍ ﻭﻛﺬﺍ ‪ ،‬ﻳﻨﺎﰲ ﻫﺬﺍ ﺍﳌﻘﺼﻮﺩ ﺃﺷﺪ‬
‫ﺍﳌﻨﺎﻓﺎﺓ ﻹﺿﺎﻓﺔ ﺍﳌﻄﺮ ﺇﱃ ﺍﻟﻨﻮﺀ ‪.‬‬
‫ﻭﺍﻟﻮﺍﺟﺐ ﺇﺿﺎﻓﺔ ﺍﳌﻄﺮ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﻨﻌﻢ ﺇﱃ ﺍﷲ ‪ ،‬ﻓﺈﻧﻪ ﺍﻟﺬﻱ ﺗﻔﻀﻞ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ‪.‬‬
‫ﰒ ﺍﻷﻧﻮﺍﺀ ﻟﻴﺴﺖ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﻟﱰﻭﻝ ﺍﳌﻄﺮ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﺴﺒﺐ ﻋﻨﺎﻳﺔ ﺍﳌﻮﱃ‬
‫ﻭﺭﲪﺘﻪ ﻭﺣﺎﺟﺔ ﺍﻟﻌﺒﺎﺩ ﻭﺳﺆﺍﳍﻢ ﻟﺮ‪‬ﻢ ﺑﻠﺴﺎﻥ ﺍﳊﺎﻝ ﻭﻟﺴﺎﻥ ﺍﳌﻘﺎﻝ ‪ ،‬ﻓﻴﱰﻝ ﻋﻠﻴﻬﻢ ﺍﻟﻐﻴﺚ‬
‫ﲝﻜﻤﺘﻪ ﻭﺭﲪﺘﻪ ﺑﺎﻟﻮﻗﺖ ﺍﳌﻨﺎﺳﺐ ﳊﺎﺟﺘﻬﻢ ﻭﺿﺮﻭﺭ‪‬ﻢ ‪.‬‬
‫ﻓﻼ ﻳﺘﻢ ﺗﻮﺣﻴﺪ ﺍﻟﻌﺒﺪ ﺣﱴ ﻳﻌﺘﺮﻑ ﺑﻨﻌﻢ ﺍﷲ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﲨﻴﻊ ﺍﳋﻠﻖ ‪،‬‬
‫ﻭﻳﻀﻴﻔﻬﺎ ﺇﻟﻴﻪ ﻭﻳﺴﺘﻌﲔ ‪‬ﺎ ﻋﻠﻰ ﻋﺒﺎﺩﺗﻪ ﻭﺫﻛﺮﻩ ﻭﺷﻜﺮﻩ ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻣﻦ ﳏﻘﻘﺎﺕ ﺍﻟﺘﻮﺣﻴﺪ ‪ ،‬ﻭﺑﻪ ﻳﻌﺮﻑ ﻛﺎﻣﻞ ﺍﻹﳝﺎﻥ ﻭﻧﺎﻗﺼﻪ ‪.‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪{ ( «!$# Éb=ßsx. öNåktXq™6Ïtä† #YŠ#y‰Rr& «!$# Èbrߊ `ÏB ä‹Ï‚-Gtƒ `tB Ĩ$¨Z9$# šÆÏBur } :‬‬

‫]ﺍﻟﺒﻘﺮﺓ ‪:‬‬ ‫) ‪(1‬‬

‫} ‪{ ( «!$# Éb=ßsx. öNåktXq™6Ïtä† #YŠ#y‰Rr& «!$# Èbrߊ `ÏB ä‹Ï‚-Gtƒ `tB Ĩ$¨Z9$# šÆÏBur‬‬

‫&‪Nà6ø‹s9Î) ¡=ymr‬‬ ‫‪ [165‬ﻭﻗﻮﻟﻪ ‪ (2) { öNà2ät!$oYö/r&ur öNä.ät!$t/#uä tb%x. bÎ) ö@è% } :‬ﺇﱃ ﻗﻮﻟﻪ ‪} :‬‬

‫‪] (3) { ¾Ï&Î!qß™u‘ur «!$# šÆÏiB‬ﺍﻟﺘﻮﺑﺔ ‪. [ 24 :‬‬

‫ﻋﻦ ﺃﻧﺲ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ } :‬ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﺃﻛﻮﻥ ﺃﺣﺐ ﺇﻟﻴﻪ ﻣﻦ ﻭﻟﺪﻩ‬

‫ﻭﻭﺍﻟﺪﻩ ﻭﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ { )‪ (4‬ﺃﺧﺮﺟﺎﻩ ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. 165 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. 24 :‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. 24 :‬‬
‫)‪ (4‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﳝﺎﻥ )‪ ، (15‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (44‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ )‪ ، (5013‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )‪، (67‬‬
‫ﺃﲪﺪ )‪ ، (207/3‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺮﻗﺎﻕ )‪. (2741‬‬

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‫ﻭﳍﻤﺎ ﻋﻨﻪ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﺛﻼﺙ ﻣﻦ ﻛﻦ ﻓﻴﻪ ﻭﺟﺪ ‪‬ﻦ ﺣﻼﻭﺓ ﺍﻹﳝﺎﻥ ‪:‬‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﺣﺐ ﺇﻟﻴﻪ ﳑﺎ ﺳﻮﺍﳘﺎ ‪ ،‬ﻭﺃﻥ ﳛﺐ ﺍﳌﺮﺀ ﻻ ﳛﺒﻪ ﺇﻻ ﷲ ‪ ،‬ﻭﺃﻥ ﻳﻜﺮﻩ ﺃﻥ‬
‫ﻳﻌﻮﺩ ﰲ ﺍﻟﻜﻔﺮ ﺑﻌﺪ ﺇﺫ ﺃﻧﻘﺬﻩ ﺍﷲ ﻣﻨﻪ ‪ ،‬ﻛﻤﺎ ﻳﻜﺮﻩ ﺃﻥ ﻳﻘﺬﻑ ﰲ ﺍﻟﻨﺎﺭ { )‪. (1‬‬

‫ﺇﱃ‬ ‫) ‪(2‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ ‪ } :‬ﻻ ﳚﺪ ﺃﺣﺪ ﺣﻼﻭﺓ ﺍﻹﳝﺎﻥ ﺣﱴ ﳛﺐ ﺍﳌﺮﺀ ﻻ ﳛﺒﻪ ﺇﻻ ﷲ {‬
‫ﺁﺧﺮﻩ ‪.‬‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ ،‬ﻗﺎﻝ ‪ " :‬ﻣﻦ ﺃﺣﺐ ﰲ ﺍﷲ ‪ ،‬ﻭﺃﺑﻐﺾ ﰲ ﺍﷲ ‪ ،‬ﻭﻭﺍﱃ ﰲ ﺍﷲ ‪ ،‬ﻭﻋﺎﺩﻯ‬
‫ﰲ ﺍﷲ ‪ ،‬ﻓﺈﳕﺎ ﺗﻨﺎﻝ ﻭﻻﻳﺔ ﺍﷲ ﺑﺬﻟﻚ ‪ ،‬ﻭﻟﻦ ﳚﺪ ﻋﺒﺪ ﻃﻌﻢ ﺍﻹﳝﺎﻥ‪ -‬ﻭﺇﻥ ﻛﺜﺮﺕ ﺻﻼﺗﻪ‬
‫ﻭﺻﻮﻣﻪ‪ -‬ﺣﱴ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ‪ ،‬ﻭﻗﺪ ﺻﺎﺭﺕ ﻋﺎﻣﺔ ﻣﺆﺍﺧﺎﺓ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﻣﺮ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﺫﻟﻚ ﻻ‬
‫ﳚﺪﻱ ﻋﻠﻰ ﺃﻫﻠﻪ ﺷﻴﺌﺎ " ‪ .‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺟﺮﻳﺮ ‪.‬‬
‫]ﺍﻟﺒﻘﺮﺓ ‪166 :‬‬ ‫) ‪(3‬‬
‫‪{ ÇÊÏÏÈ‬‬ ‫‪Ü>$t7ó™F{$# ãNÎgÎ/ ôMyè©Üs)s?ur‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﻲ ﻗﻮﻟﻪ ‪} :‬‬
‫[‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﺍﳌﻮﺩﺓ ‪.‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺍﻟﺒﻘﺮﺓ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺑﺮﺍﺀﺓ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﻭﺟﻮﺏ ]ﺗﻘﺪﱘ[ ﳏﺒﺘﻪ ‪ r‬ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﻭﺍﻷﻫﻞ ﻭﺍﳌﺎﻝ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺃﻥ ﻧﻔﻲ ﺍﻹﳝﺎﻥ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻹﺳﻼﻡ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺃﻥ ﻟﻺﳝﺎﻥ ﺣﻼﻭﺓ ﻗﺪ ﳚﺪﻫﺎ ﺍﻹﻧﺴﺎﻥ ﻭﻗﺪ ﻻ ﳚﺪﻫﺎ ‪.‬‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻹﳝﺎﻥ )‪ ، (16‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (43‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ )‪ ، (2624‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ )‪( 4987‬‬
‫‪ ،‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ )‪ ، (4033‬ﺃﲪﺪ )‪. (103/3‬‬
‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺩﺏ )‪ ، (5694‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (43‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ )‪ ، (2624‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ‬
‫)‪ ، (4988‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻔﱳ )‪ ، (4033‬ﺃﲪﺪ )‪. (172/3‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. 166 :‬‬

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‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺃﻋﻤﺎﻝ ﺍﻟﻘﻠﺐ ﺍﻷﺭﺑﻊ ﺍﻟﱵ ﻻ ﺗﻨﺎﻝ ﻭﻻﻳﺔ ﺍﷲ ﺇﻻ ‪‬ﺎ ‪ ،‬ﻭﻻ ﳚﺪ ﺃﺣﺪ ﻃﻌﻢ‬
‫ﺍﻹﳝﺎﻥ ﺇﻻ ‪‬ﺎ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﻓﻬﻢ ﺍﻟﺼﺤﺎﰊ ﻟﻠﻮﺍﻗﻊ ‪ :‬ﺃﻥ ﻋﺎﻣﺔ ﺍﳌﺆﺍﺧﺎﺓ ﻋﻠﻰ ﺃﻣﺮ ﺍﻟﺪﻧﻴﺎ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﺗﻔﺴﲑ ‪. (1) { ÇÊÏÏÈ Ü>$t7ó™F{$# ãNÎgÎ/ ôMyè©Üs)s?ur } :‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ‪ :‬ﺃﻥ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻣﻦ ﳛﺐ ﺍﷲ ﺣﺒﺎ ﺷﺪﻳﺪﺍ ‪.‬‬
‫ﺍﻟﻌﺎﺷﺮﺓ ‪ :‬ﺍﻟﻮﻋﻴﺪ ﻋﻠﻰ ﻣﻦ ﻛﺎﻥ ﺍﻟﺜﻤﺎﻧﻴﺔ ﺃﺣﺐ ﺇﻟﻴﻪ ﻣﻦ ﺩﻳﻨﻪ ‪.‬‬
‫ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ‪ :‬ﺃﻥ ﻣﻦ ﺍﲣﺬ ﻧﺪﺍ ﺗﺴﺎﻭﻱ ﳏﺒﺘﻪ ﳏﺒﺔ ﺍﷲ ﻓﻬﻮ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ‪.‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪{ ( «!$# Éb=ßsx. öNåktXq™6Ïtä† #YŠ#y‰Rr& «!$# Èbrߊ `ÏB ä‹Ï‚-Gtƒ `tB Ĩ$¨Z9$# šÆÏBur } :‬‬
‫)‪.(2‬‬
‫ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺭﻭﺣﻪ ‪ :‬ﺇﺧﻼﺹ ﺍﶈﺒﺔ ﷲ ﻭﺣﺪﻩ ﻭﻫﻲ ﺃﺻﻞ ﺍﻟﺘﺄﻟﻪ ﻭﺍﻟﺘﻌﺒﺪ ﻟﻪ ‪ ،‬ﺑﻞ ﻫﻲ‬
‫ﺣﻘﻴﻘﺔ ﺍﻟﻌﺒﺎﺩﺓ ‪ ،‬ﻭﻻ ﻳﺘﻢ ﺍﻟﺘﻮﺣﻴﺪ ﺣﱴ ﺗﻜﻤﻞ ﳏﺒﺔ ﺍﻟﻌﺒﺪ ﻟﺮﺑﻪ ‪ ،‬ﻭﺗﺴﺒﻖ ﳏﺒﺘﻪ ﲨﻴﻊ ﺍﶈﺎﺏ‬
‫ﻭﺗﻐﻠﺒﻬﺎ ‪ ،‬ﻭﻳﻜﻮﻥ ﳍﺎ ﺍﳊﻜﻢ ﻋﻠﻴﻬﺎ ﲝﻴﺚ ﺗﻜﻮﻥ ﺳﺎﺋﺮ ﳏﺎﺏ ﺍﻟﻌﺒﺪ ﺗﺒﻌﺎ ﳍﺬﻩ ﺍﶈﺒﺔ ﺍﻟﱵ ‪‬ﺎ‬
‫ﺳﻌﺎﺩﺓ ﺍﻟﻌﺒﺪ ﻭﻓﻼﺣﻪ ‪.‬‬
‫ﻭﻣﻦ ﺗﻔﺮﻳﻌﻬﺎ ﻭﺗﻜﻤﻴﻠﻬﺎ ﺍﳊﺐ ﰲ ﺍﷲ ‪ ،‬ﻓﻴﺤﺐ ﺍﻟﻌﺒﺪ ﻣﺎ ﳛﺒﻪ ﺍﷲ ﻣـﻦ ﺍﻷﻋﻤﺎﻝ‬
‫ﻭﺍﻷﺷﺨﺎﺹ ‪ ،‬ﻭﻳﺒﻐﺾ ﻣﺎ ﻳﺒﻐﻀﻪ ﺍﷲ ﻣﻦ ﺍﻷﺷﺨﺎﺹ ﻭﺍﻷﻋﻤﺎﻝ ‪ ،‬ﻭﻳﻮﺍﱄ ﺃﻭﻟﻴﺎﺀﻩ ﻭﻳﻌﺎﺩﻱ‬
‫ﺃﻋﺪﺍﺀﻩ ‪ ،‬ﻭﺑﺬﻟﻚ ﻳﻜﻤﻞ ﺇﳝﺎﻥ ﺍﻟﻌﺒﺪ ﻭﺗﻮﺣﻴﺪﻩ ‪.‬‬
‫ﺃﻣﺎ ﺍﲣﺎﺫ ﺃﻧﺪﺍﺩ ﻣﻦ ﺍﳋﻠﻖ ﳛﺒﻬﻢ ﻛﺤﺐ ﺍﷲ ‪ ،‬ﻭﻳﻘﺪﻡ ﻃﺎﻋﺘﻬﻢ ﻋﻠﻰ ﻃﺎﻋﺔ ﺍﷲ ‪ ،‬ﻭﻳﻠﻬﺞ‬
‫ﺑﺬﻛﺮﻫﻢ ﻭﺩﻋﺎﺋﻬﻢ ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﺍﻟﺬﻱ ﻻ ﻳﻐﻔﺮﻩ ﺍﷲ ‪ ،‬ﻭﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﺸﺮﻙ ﻗﺪ‬
‫ﺍﻧﻘﻄﻊ ﻗﻠﺒﻪ ﻣﻦ ﻭﻻﻳﺔ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻤﻴﺪ ‪ ،‬ﻭﺗﻌﻠﻖ ﺑﻐﲑﻩ ﳑﻦ ﻻ ﳝﻠﻚ ﻟﻪ ﺷﻴﺌﺎ ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺴﺒﺐ‬
‫ﺍﻟﻮﺍﻫﻲ ﺍﻟﺬﻱ ﺗﻌﻠﻖ ﺑﻪ ﺍﳌﺸﺮﻛﻮﻥ ﺳﻴﻨﻘﻄﻊ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﺣﻮﺝ ﻣﺎ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﻟﻌﻤﻠﻪ ‪،‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. 166 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. 165 :‬‬

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‫ﻭﺳﺘﻨﻘﻠﺐ ﻫﺬﻩ ﺍﳌﻮﺩﺓ ﻭﺍﳌﻮﺍﻻﺓ ﺑﻐﻀﺎ ﻭﻋﺪﺍﻭﺓ ‪.‬‬

‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺃﻧﻮﺍﻉ ﺍﶈﺒﺔ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ‪:‬‬
‫ﺍﻷﻭﻝ ‪ :‬ﳏﺒﺔ ﺍﷲ ﻫﻲ ﺃﺻﻞ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻮﺣﻴﺪ ‪.‬‬
‫ﺍﻟﺜﺎﱐ ‪ :‬ﺍﶈﺒـﺔ ﻓـﻲ ﺍﷲ ﻭﻫـﻲ ﳏﺒﺔ ﺃﻧﺒﻴﺎﺀ ﺍﷲ ﻭﺭﺳﻠـﻪ ﻭﺃﺗﺒﺎﻋﻬﻢ ‪ ،‬ﻭﳏﺒﺔ ﻣﺎ ﳛﺒﻪ ﺍﷲ‬
‫ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻷﺯﻣﻨﺔ ﻭﺍﻷﻣﻜﻨﺔ ﻭﻏﲑﻫﻢ ‪ ،‬ﻭﻫﺬﻩ ﺗﺎﺑﻌﺔ ﶈﺒﺔ ﺍﷲ ﻭﻣﻜﻤﻠﺔ ﳍﺎ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ ‪ :‬ﳏﺒﺔ ﻣﻊ ﺍﷲ ﻭﻫﻲ ﳏﺒﺔ ﺍﳌﺸﺮﻛﲔ ﻵﳍﺘﻬﻢ ﻭﺃﻧﺪﺍﺩﻫﻢ ﻣﻦ ﺷﺠﺮ ﻭﺣﺠﺮ ﻭﺑﺸﺮ‬
‫ﻭﻣﻠﻚ ﻭﻏﲑﻫﺎ ﻭﻫﻲ ﺃﺻﻞ ﺍﻟﺸﺮﻙ ﻭﺃﺳﺎﺳﻪ ‪.‬‬
‫ﻭﻫﻨﺎ ﻗﺴﻢ ﺭﺍﺑﻊ ‪ :‬ﻭﻫﻮ ﺍﶈﺒﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺍﻟﱵ ﺗﺘﺒﻊ ﻣﺎ ﻳﻼﺋﻢ ﺍﻟﻌﺒﺪ ﻭﻳﻮﺍﻓﻘﻪ ﻣﻦ ﻃﻌﺎﻡ‬
‫ﻭﺷﺮﺍﺏ ﻭﻧﻜﺎﺡ ﻭﻟﺒﺎﺱ ﻭﻋﺸﺮﺓ ﻭﻏﲑﻫﺎ ‪ ،‬ﻭﻫﺬﻩ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﺒﺎﺣﺔ ‪ ،‬ﻓﺈﻥ ﺃﻋﺎﻧﺖ ﻋﻠﻰ ﳏﺒﺔ‬
‫ﺍﷲ ﻭﻃﺎﻋﺘﻪ ﺩﺧﻠﺖ ﰲ ﺑﺎﺏ ﺍﻟﻌﺒﺎﺩﺍﺕ ‪ ،‬ﻭﺇﻥ ﺻﺪﺕ ﻋﻦ ﺫﻟﻚ ﻭﺗﻮﺳﻞ ‪‬ﺎ ﺇﱃ ﻣﺎ ﻻ ﳛﺒﻪ ﺍﷲ‬
‫ﺩﺧﻠﺖ ﰲ ﺍﳌﻨﻬﻴﺎﺕ ‪ ،‬ﻭﺇﻻ ﺑﻘﻴﺖ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﳌﺒﺎﺣﺎﺕ ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫)‪LäêZä. bÎ) Èbqèù%s{ur öNèdqèù$y‚s? Ÿxsù ¼çnuä!$uŠÏ9÷rr& ß$Èhqsƒä† ß`»sÜø‹¤±9$# ãNä3Ï9ºsŒ $yJ¯RÎ‬‬ ‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬‬

‫‪{ tûüÏZÏB÷s•B‬‬

‫)‪tûüÏZÏB÷s•B LäêZä. bÎ) Èbqèù%s{ur öNèdqèù$y‚s? Ÿxsù ¼çnuä!$uŠÏ9÷rr& ß$Èhqsƒä† ß`»sÜø‹¤±9$# ãNä3Ï9ºsŒ $yJ¯RÎ‬‬ ‫}‬

‫‪] (1) { ÇÊÐÎÈ‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪. [ 175 :‬‬

‫)‪’tA#uäur no4qn=¢Á9$# tP$s%r&ur Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ šÆtB#uä ô`tB «!$# y‰Éf»|¡tB ã•ßJ÷ètƒ $yJ¯RÎ‬‬ ‫ﻭﻗﻮﻟﻪ ‪} :‬‬
‫) ‪(2‬‬
‫‪{ ÇÊÑÈ‬‬ ‫‪šúïωtFôgßJø9$# z`ÏB (#qçRqä3tƒ br& y7Í´¯»s9'ré& #†|¤yèsù ( ©!$# žwÎ) |·øƒs† óOs9ur no4qŸ2¨“9$#‬‬

‫]ﺍﻟﺘﻮﺑﺔ ‪. [ 18 :‬‬
‫‪Ĩ$¨Y9$# spuZ÷FÏù Ÿ@yèy_ «!$# ’Îû y“ÏŒré& !#sŒÎ*sù «!$$Î/ $¨YtB#uä ãAqà)tƒ `tB Ĩ$¨Z9$# z`ÏBur‬‬ ‫ﻭﻗﻮﻟﻪ ‪} :‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ ‪. 175 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. 18 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫‪] (1) { «!$# É>#x‹yèx.‬ﺍﻟﻌﻨﻜﺒﻮﺕ ‪. [ 10 :‬‬

‫ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ‪ t‬ﻣﺮﻓﻮﻋﺎ ‪ } :‬ﺇﻥ ﻣﻦ ﺿﻌﻒ ﺍﻟﻴﻘﲔ ‪ :‬ﺃﻥ ﺗﺮﺿﻲ ﺍﻟﻨﺎﺱ ﺑﺴﺨﻂ ﺍﷲ ‪،‬‬
‫ﻭﺃﻥ ﲢﻤﺪﻫﻢ ﻋﻠﻰ ﺭﺯﻕ ﺍﷲ ‪ ،‬ﻭﺃﻥ ﺗﺬﻣﻬﻢ ﻋﻠﻰ ﻣﺎ ﱂ ﻳﺆﺗﻚ ﺍﷲ ‪ .‬ﺇﻥ ﺭﺯﻕ ﺍﷲ ﻻ ﳚﺮ‪‬ﻩ‬
‫ﺣﺮﺹ ﺣﺮﻳﺺ ‪ ،‬ﻭﻻ ﻳﺮﺩﻩ ﻛﺮﺍﻫﻴﺔ ﻛﺎﺭﻩ { ‪.‬‬

‫ﻭﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ } :‬ﻣﻦ ﺍﻟﺘﻤﺲ ﺭﺿﺎ ﺍﷲ ﺑﺴﺨﻂ‬
‫ﺍﻟﻨﺎﺱ ‪ t‬ﻭﺃﺭﺿﻰ ﻋﻨﻪ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻣﻦ ﺍﻟﺘﻤﺲ ﺭﺿﺎ ﺍﻟﻨﺎﺱ ﺑﺴﺨﻂ ﺍﷲ ﺳﺨﻂ ﺍﷲ ﻋﻠﻴﻪ ‪،‬‬
‫ﻭﺃﺳﺨﻂ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ { )‪ . (2‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ ‪.‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺁﻝ ﻋﻤﺮﺍﻥ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺑﺮﺍﺀﺓ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺍﻟﻌﻨﻜﺒﻮﺕ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺃﻥ ﺍﻟﻴﻘﲔ ﻳﻀﻌﻒ ﻭﻳﻘﻮﻯ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﻋﻼﻣﺔ ﺿﻌﻔﻪ ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻫﺬﻩ ﺍﻟﺜﻼﺙ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺃﻥ ﺇﺧﻼﺹ ﺍﳋﻮﻑ ﷲ ﻣﻦ ﺍﻟﻔﺮﺍﺋﺾ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﺫﻛﺮ ﺛﻮﺍﺏ ﻣﻦ ﻓﻌﻠﻪ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﺫﻛﺮ ﻋﻘﺎﺏ ﻣﻦ ﺗﺮﻛﻪ ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ ﺁﻳﺔ ‪. 10 :‬‬

‫)‪ (2‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺰﻫﺪ )‪. (2414‬‬

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‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ (1) { ¼çnuä!$uŠÏ9÷rr& ß$Èhqsƒä† ß`»sÜø‹¤±9$# ãNä3Ï9ºsŒ $yJ¯RÎ) } :‬ﺍﻵﻳﺔ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪:‬‬
‫‪[175‬‬
‫ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻋﻘﺪﻩ ﺍﳌﺼﻨﻒ ﺭﲪﻪ ﺍﷲ ﻟﻮﺟﻮﺏ ﺗﻌﻠﻖ ﺍﳋﻮﻑ ﻭﺍﳋﺸﻴﺔ ﺑﺎﷲ ﻭﺣﺪﻩ ‪ ،‬ﻭﺍﻟﻨﻬﻲ‬
‫ﻋﻦ ﺗﻌﻠﻘﻪ ﺑﺎﳌﺨﻠﻮﻗﲔ ‪ ،‬ﻭﺑﻴﺎﻥ ﺃﻧﻪ ﻻ ﻳﺘﻢ ﺍﻟﺘﻮﺣﻴﺪ ﺇﻻ ﺑﺬﻟﻚ ‪.‬‬
‫ﻭﻻ ﺑﺪ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻣﻦ ﺗﻔﺼﻴﻞ ﻳﺘﻀﺢ ﺑﻪ ﺍﻷﻣﺮ ﻭﻳﺰﻭﻝ ﺍﻻﺷﺘﺒﺎﻩ ‪.‬‬
‫ﺍﻋﻠﻢ ﺃﻥ ﺍﳋﻮﻑ ﻭﺍﳋﺸﻴﺔ ﺗﺎﺭﺓ ﻳﻘﻊ ﻋﺒﺎﺩﺓ ‪ ،‬ﻭﺗﺎﺭﺓ ﻳﻘﻊ ﻃﺒﻴﻌﺔ ﻭﻋﺎﺩﺓ ﻭﺫﻟﻚ ﲝﺴﺐ‬
‫ﺃﺳﺒﺎﺑﻪ ﻭﻣﺘﻌﻠﻘﺎﺗﻪ ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺍﳋﻮﻑ ﻭﺍﳋﺸﻴﺔ ﺧﻮﻑ ﺗﺄﻟﻪ ﻭﺗﻌﺒﺪ ﻭﺗﻘﺮﺏ ﺑﺬﻟﻚ ﺍﳋﻮﻑ ﺇﱃ ﻣﻦ ﳜﺎﻓﻪ ﻭﻛﺎﻥ‬
‫ﻳﺪﻋﻮ ﺇﱃ ﻃﺎﻋﺔ ﺑﺎﻃﻨﺔ ﻭﺧﻮﻑ ﺳﺮﻱ ﻳﺰﺟﺮ ﻋﻦ ﻣﻌﺼﻴﺔ ﻣﻦ ﳜﺎﻓﻪ ﻛﺎﻥ ﺗﻌﻠﻘﻪ ﺑﺎﷲ ﻣﻦ ﺃﻋﻈﻢ‬
‫ﻭﺍﺟﺒﺎﺕ ﺍﻹﳝﺎﻥ ‪ ،‬ﻭﺗﻌﻠﻘﻪ ﺑﻐﲑ ﺍﷲ ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﺍﻟﺬﻱ ﻻ ﻳﻐﻔﺮﻩ ﺍﷲ ؟ ؛ ﻷﻧﻪ ﺃﺷﺮﻙ ﰲ‬
‫ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ‪ -‬ﺍﻟﱵ ﻫﻲ ﻣﻦ ﺃﻋﻈﻢ ﻭﺍﺟﺒﺎﺕ ﺍﻟﻘﻠﺐ‪ -‬ﻏﲑ ﺍﷲ ﻣﻊ ﺍﷲ ‪ ،‬ﻭﺭﲟﺎ ﺯﺍﺩ ﺧﻮﻓﻪ ﻣﻦ‬
‫ﻏﲑ ﺍﷲ ﻋﻠﻰ ﺧﻮﻓﻪ ﷲ ‪.‬‬
‫ﻭﺃﻳﻀﺎ ﻓﻤﻦ ﺧﺸﻲ ﺍﷲ ﻭﺣﺪﻩ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻓﻬﻮ ﳐﻠﺺ ﻣﻮﺣﺪ ‪ ،‬ﻭﻣﻦ ﺧﺸﻲ ﻏﲑﻩ‬
‫ﻓﻘﺪ ﺟﻌﻞ ﷲ ﻧﺪﺍ ﰲ ﺍﳋﺸﻴﺔ ‪ ،‬ﻛﻤﻦ ﺟﻌﻞ ﷲ ﻧﺪﺍ ﰲ ﺍﶈﺒﺔ ؛ ﻭﺫﻟﻚ ﻛﻤﻦ ﳜﺸﻰ ﻣﻦ ﺻﺎﺣﺐ‬
‫ﺍﻟﻘﱪ ﺃﻥ ﻳﻮﻗﻊ ﺑﻪ ﻣﻜﺮﻭﻫﺎ ‪ ،‬ﺃﻭ ﻳﻐﻀﺐ ﻋﻠﻴﻪ ﻓﻴﺴﻠﺒﻪ ﻧﻌﻤﺔ ﺃﻭ ﳓﻮ ﺫﻟﻚ ‪ ،‬ﳑﺎ ﻫﻮ ﻭﺍﻗﻊ ﻣﻦ‬
‫ﻋﺒﺎﺩ ﺍﻟﻘﺒﻮﺭ ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﳋﻮﻑ ﻃﺒﻴﻌﻴﺎ ﻛﻤﻦ ﳜﺸﻰ ﻣﻦ ﻋﺪﻭ ﺃﻭ ﺳﺒﻊ ﺃﻭ ﺣﻴﺔ ﺃﻭ ﳓﻮ ﺫﻟﻚ ﳑﺎ ﳜﺸﻰ‬
‫ﺿﺮﺭﻩ ﺍﻟﻈﺎﻫﺮﻱ ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻨﻮﻉ ﻟﻴﺲ ﻋﺒﺎﺩﺓ ‪ ،‬ﻭﻗﺪ ﻳﻮﺟﺪ ﻣﻦ ﻛﺜﲑ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻭﻻ ﻳﻨﺎﰲ‬
‫ﺍﻹﳝﺎﻥ ‪.‬‬
‫ﻭﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺧﻮﻓﺎ ﳏﻘﻘﺎ ﻗﺪ ﺍﻧﻌﻘﺪﺕ ﺃﺳﺒﺎﺑﻪ ﻓﻠﻴﺲ ﲟﺬﻣﻮﻡ ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺧﻮﻓﺎ ﻭﳘﻴﺎ ﻛﺎﳋﻮﻑ ﺍﻟﺬﻱ ﻟﻴﺲ ﻟﻪ ﺳﺒﺐ ﺃﺻﻼ ‪ ،‬ﺃﻭ ﻟﻪ ﺳﺒﺐ ﺿﻌﻴﻒ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ ‪. 175 :‬‬

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‫ﻓﻬﺬﺍ ﻣﺬﻣﻮﻡ ﻳﺪﺧﻞ ﺻﺎﺣﺒﻪ ﰲ ﻭﺻﻒ ﺍﳉﺒﻨﺎﺀ ‪ ،‬ﻭﻗﺪ ﺗﻌﻮﺫ ‪ r‬ﻣﻦ ﺍﳉﱭ ﻓﻬﻮ ﻣﻦ ﺍﻷﺧﻼﻕ‬
‫ﺍﻟﺮﺫﻳﻠﺔ ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻹﳝﺎﻥ ﺍﻟﺘﺎﻡ ﻭﺍﻟﺘﻮﻛﻞ ﻭﺍﻟﺸﺠﺎﻋﺔ ﺗﺪﻓﻊ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ‪ ،‬ﺣﱴ ﺃﻥ ﺧﻮﺍﺹ‬
‫ﺍﳌﺆﻣﻨﲔ ﻭﺃﻗﻮﻳﺎﺀﻫﻢ ﺗﻨﻘﻠﺐ ﺍﳌﺨﺎﻭﻑ ﰲ ﺣﻘﻬﻢ ﺃﻣﻨﺎ ﻭﻃﻤﺄﻧﻴﻨﺔ ﻟﻘﻮﺓ ﺇﳝﺎ‪‬ﻢ ﻭﺷﺠﺎﻋﺘﻬﻢ‬
‫ﺍﻟﺸﺠﺎﻋﺔ ﺍﻟﻘﻠﺒﻴﺔ ‪ ،‬ﻭﻛﻤﺎﻝ ﺗﻮﻛﻠﻬﻢ ‪ ،‬ﻭﳍﺬﺍ ﺃﺗﺒﻌﻪ ‪‬ﺬﺍ ﺍﻟﺒﺎﺏ ‪.‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪{ tûüÏZÏB÷s•B OçGYä. bÎ) (#þqè=©.uqtGsù «!$# ’n?tãur } :‬‬

‫} ‪] (1) { ÇËÌÈ tûüÏZÏB÷s•B OçGYä. bÎ) (#þqè=©.uqtGsù «!$# ’n?tãur‬ﺍﳌﺎﺋﺪﺓ ‪[23 :‬‬

‫)‪¼çmçG»tƒ#uä öNÍköŽn=tã ôMu‹Î=è? #sŒÎ)ur öNåkæ5qè=è% ôMn=Å_ur ª!$# t•Ï.èŒ #sŒÎ) tûïÏ%©!$# šcqãZÏB÷sßJø9$# $yJ¯RÎ‬‬ ‫ﻭﻗﻮﻟﻪ ‪} :‬‬

‫—‪. (2) { ÇËÈ tbqè=©.uqtGtƒ óOÎgÎn/u‘ 4’n?tãur $YZ»yJƒÎ) öNåkøEyŠ#y‬‬

‫) ‪(3‬‬
‫‪{ ÇÏÍÈ‬‬ ‫‪šúüÏZÏB÷sßJø9$# z`ÏB y7yèt7¨?$# Ç`tBur ª!$# š•ç7ó¡ym •ÓÉ<¨Z9$# $pkš‰r'¯»tƒ‬‬ ‫ﻭﻗﻮﻟﻪ ‪} :‬‬
‫]ﺍﻷﻧﻔﺎﻝ ‪[64 :‬‬
‫ﻭﻗﻮﻟﻪ ‪] (4) { 4 ÿ¼çmç7ó¡ym uqßgsù «!$# ’n?tã ö@©.uqtGtƒ `tBur } :‬ﺍﻟﻄﻼﻕ ‪. [ 3 :‬‬

‫]ﺁﻝ ﻋﻤﺮﺍﻥ ‪:‬‬ ‫) ‪(5‬‬

‫‪{ ÇÊÐÌÈ‬‬ ‫‪ã@‹Å2uqø9$# zN÷èÏRur ª!$# $uZç6ó¡ym‬‬ ‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ ‪} :‬‬

‫‪ [173‬ﻗﺎﳍﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺣﲔ ﺃﻟﻘﻲ ﰲ ﺍﻟﻨﺎﺭ ‪ ،‬ﻭﻗﺎﻝ ﳏﻤﺪ ‪ r‬ﺣﲔ ﻗﺎﻟﻮﺍ ﻟﻪ ‪} :‬‬
‫)‪ã@‹Å2uqø9$# zN÷èÏRur ª!$# $uZç6ó¡ym (#qä9$s%ur $YZ»yJƒÎ) öNèdyŠ#t“sù öNèdöqt±÷z$$sù öNä3s9 (#qãèuKy_ ô‰s% }¨$¨Z9$# ¨bÎ‬‬

‫‪] (6) { ÇÊÐÌÈ‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪ . [ 173 :‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ ‪. 23 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ﺁﻳﺔ ‪. 2 :‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ﺁﻳﺔ ‪. 64 :‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ ﺁﻳﺔ ‪. 3 :‬‬
‫)‪ (5‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ ‪. 173 :‬‬
‫)‪ (6‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ ‪. 173 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬

‫ﺍﻷﻭﱃ ‪ :‬ﺃﻥ ﺍﻟﺘﻮﻛﻞ ﻣﻦ ﺍﻟﻔﺮﺍﺋﺾ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺃﻧﻪ ﻣﻦ ﺷﺮﻭﻁ ﺍﻹﳝﺎﻥ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺍﻷﻧﻔﺎﻝ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺗﻔﺴﲑ ﺍﻵﻳﺔ ﰲ ﺁﺧﺮﻫﺎ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺍﻟﻄﻼﻕ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﻋﻈﻢ ﺷﺄﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ‪ ،‬ﻭﺃ‪‬ﺎ ﻗﻮﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬
‫ﻭﳏﻤﺪ ‪ r‬ﰲ ﺍﻟﺸﺪﺍﺋﺪ ‪.‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪] (1) { ÇËÌÈ tûüÏZÏB÷s•B OçGYä. bÎ) (#þqè=©.uqtGsù «!$# ’n?tãur } :‬ﺍﳌﺎﺋﺪﺓ‪[23 :‬‬
‫ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﻣﻦ ﺃﻋﻈﻢ ﻭﺍﺟﺒﺎﺕ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ ‪ ،‬ﻭﲝﺴﺐ ﻗﻮﺓ ﺗﻮﻛﻞ ﺍﻟﻌﺒﺪ ﻋﻠﻰ‬
‫ﺍﷲ ﻳﻘﻮﻯ ﺇﳝﺎﻧﻪ ‪ ،‬ﻭﻳﺘﻢ ﺗﻮﺣﻴﺪﻩ ‪ ،‬ﻭﺍﻟﻌﺒﺪ ﻣﻀﻄﺮ ﺇﱃ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﻪ ﰲ ﻛﻞ‬
‫ﻣﺎ ﻳﺮﻳﺪ ﻓﻌﻠﻪ ﺃﻭ ﺗﺮﻛﻪ ﻣﻦ ﺃﻣﻮﺭ ﺩﻳﻨﻪ ﺃﻭ ﺩﻧﻴﺎﻩ ‪.‬‬
‫ﻭﺣﻘﻴﻘﺔ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ‪ :‬ﺃﻥ ﻳﻌﻠﻢ ﺍﻟﻌﺒﺪ ﺃﻥ ﺍﻷﻣﺮ ﻛﻠﻪ ﷲ ‪ ،‬ﻭﺃﻧﻪ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻛﺎﻥ ﻭﻣﺎ‬
‫ﱂ ﻳﺸﺄ ﱂ ﻳﻜﻦ ‪ ،‬ﻭﺃﻧﻪ ﻫﻮ ﺍﻟﻨﺎﻓﻊ ﺍﻟﻀﺎﺭ ﺍﳌﻌﻄﻲ ﺍﳌﺎﻧﻊ ‪ ،‬ﻭﺃﻧﻪ ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ‪ ،‬ﻓﺒﻌﺪ‬
‫ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻳﻌﺘﻤﺪ ﺑﻘﻠﺒﻪ ﻋﻠﻰ ﺭﺑﻪ ﰲ ﺟﻠﺐ ﻣﺼﺎﱀ ﺩﻳﻨﻪ ﻭﺩﻧﻴﺎﻩ ‪ ،‬ﻭﰲ ﺩﻓﻊ ﺍﳌﻀﺎﺭ ‪ ،‬ﻭﻳﺜﻖ ﻏﺎﻳﺔ‬
‫ﺍﻟﻮﺛﻮﻕ ﺑﺮﺑﻪ ﰲ ﺣﺼﻮﻝ ﻣﻄﻠﻮﺑﻪ ‪ ،‬ﻭﻫﻮ ﻣﻊ ﻫﺬﺍ ﺑﺎﺫﻝ ﺟﻬﺪﻩ ﰲ ﻓﻌﻞ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻨﺎﻓﻌﺔ ‪.‬‬
‫ﻓﻤﱴ ﺍﺳﺘﺪﺍﻡ ﺍﻟﻌﺒﺪ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻭﻫﺬﺍ ﺍﻻﻋﺘﻤﺎﺩ ﻭﺍﻟﺜﻘﺔ ﻓﻬﻮ ﺍﳌﺘﻮﻛـﻞ ﻋﻠﻰ ﺍﷲ ﺣﻘﻴﻘﺔ ‪،‬‬
‫ﻭﻟﻴﺒﺸـﺮ ﺑﻜﻔﺎﻳﺔ ﺍﷲ ﻟﻪ ﻭﻭﻋﺪﻩ ﻟﻠﻤﺘﻮﻛﻠﲔ ‪ ،‬ﻭﻣﱴ ﻋﻠﻖ ﺫﻟﻚ ﺑﻐﲑ ﺍﷲ ﻓﻬﻮ ﻣﺸﺮﻙ ‪ ،‬ﻭﻣﻦ‬
‫ﺗﻮﻛﻞ ﻋﻠﻰ ﻏﲑ ﺍﷲ ‪ ،‬ﻭﺗﻌﻠﻖ ﺑﻪ ‪ ،‬ﻭﻛﻞ ﺇﻟﻴﻪ ﻭﺧﺎﺏ ﺃﻣﻠﻪ ‪.‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪{ tbrçŽÅ£»y‚ø9$# ãPöqs)ø9$# žwÎ) «!$# t•ò6tB ß`tBù'tƒ Ÿxsù 4 «!$# t•ò6tB (#qãZÏBr'sùr& } :‬‬
‫) ‪(1‬‬
‫‪{ ÇÒÒÈ‬‬ ‫&‪tbrçŽÅ£»y‚ø9$# ãPöqs)ø9$# žwÎ) «!$# t•ò6tB ß`tBù'tƒ Ÿxsù 4 «!$# t•ò6tB (#qãZÏBr'sùr‬‬ ‫}‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ ‪. 23 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫]ﺍﻷﻋﺮﺍﻑ ‪[99 :‬‬

‫ﻭﻗﻮﻟﻪ ‪] (2) { ÇÎÏÈ šcq—9!$žÒ9$# žwÎ) ÿ¾ÏmÎn/u‘ ÏpyJôm§‘ `ÏB äÝuZø)tƒ `tBur } :‬ﺍﳊﺠﺮ ‪. [ 56 :‬‬

‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺳﺌﻞ ﻋﻦ ﺍﻟﻜﺒﺎﺋﺮ ‪ ،‬ﻓﻘﺎﻝ ‪ } :‬ﺍﻟﺸﺮﻙ ﺑﺎﷲ ‪،‬‬

‫ﻭﺍﻟﻴﺄﺱ ﻣﻦ ﺭﻭﺡ ﺍﷲ ‪ ،‬ﻭﺍﻷﻣﻦ ﻣﻦ ﻣﻜﺮ ﺍﷲ { )‪. (3‬‬

‫ﻭﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻗﺎﻝ ‪ } :‬ﺃﻛﱪ ﺍﻟﻜﺒﺎﺋﺮ ‪ :‬ﺍﻹﺷﺮﺍﻙ ﺑﺎﷲ ‪ ،‬ﻭﺍﻷﻣﻦ ﻣﻦ ﻣﻜﺮ ﺍﷲ ‪،‬‬

‫ﻭﺍﻟﻘﻨﻮﻁ ﻣﻦ ﺭﲪﺔ ﺍﷲ ‪ ،‬ﻭﺍﻟﻴﺄﺱ ﻣﻦ ﺭﻭﺡ ﺍﷲ { ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ‪.‬‬

‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬
‫ﺍﻷﻭﱃ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺍﻷﻋﺮﺍﻑ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺍﳊﺠﺮ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺷﺪﺓ ﺍﻟﻮﻋﻴﺪ ﻓﻴﻤﻦ ﺃﻣﻦ ﻣﻜﺮ ﺍﷲ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺷﺪﺓ ﺍﻟﻮﻋﻴﺪ ﰲ ﺍﻟﻘﻨﻮﻁ ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ ‪. 99 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﳊﺠﺮ ﺁﻳﺔ ‪. 56 :‬‬
‫)‪ (3‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺸﻬﺎﺩﺍﺕ )‪ ، (2510‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (88‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺒﻴﻮﻉ )‪ ، (1207‬ﺍﻟﻨﺴﺎﺋﻲ ﲢﺮﱘ ﺍﻟﺪﻡ‬
‫)‪ ، (4010‬ﺃﲪﺪ )‪. (131/3‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪] (1) { «!$# t•ò6tB (#qãZÏBr'sùr& } :‬ﺍﻷﻋﺮﺍﻑ‪[99 :‬‬

‫ﻣﻘﺼﻮﺩ ﺍﻟﺘﺮﲨﺔ ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺃﻥ ﻳﻜﻮﻥ ﺧﺎﺋﻔﺎ ﻣﻦ ﺍﷲ ‪ ،‬ﺭﺍﺟﻴﺎ ﻟﻪ ﺭﺍﻏﺒﺎ ﺭﺍﻫﺒﺎ ‪،‬‬
‫ﺇﻥ ﻧﻈﺮ ﺇﱃ ﺫﻧﻮﺑﻪ ﻭﻋﺪﻝ ﺍﷲ ﻭﺷﺪﺓ ﻋﻘﺎﺑﻪ ﺧﺸﻲ ﺭﺑﻪ ﻭﺧﺎﻓﻪ ‪ ،‬ﻭﺇﻥ ﻧﻈﺮ ﺇﱃ ﻓﻀﻠﻪ ﺍﻟﻌﺎﻡ‬
‫ﻭﺍﳋﺎﺹ ﻭﻋﻔﻮﻩ ﺍﻟﺸﺎﻣﻞ ﺭﺟﺎ ﻭﻃﻤﻊ ‪ ،‬ﻭﺇﻥ ﻭﻓﻖ ﻟﻄﺎﻋﺔ ﺭﺟﺎ ﻣﻦ ﺭﺑﻪ ﲤﺎﻡ ﺍﻟﻨﻌﻤﺔ ﺑﻘﺒﻮﳍﺎ ‪،‬‬
‫ﻭﺧﺎﻑ ﻣﻦ ﺭﺩﻫﺎ ﺑﺘﻘﺼﲑﻩ ﰲ ﺣﻘﻬﺎ ‪ ،‬ﻭﺇﻥ ﺍﺑﺘﻠﻲ ﲟﻌﺼﻴﺘﻪ ﺭﺟﺎ ﻣﻦ ﺭﺑﻪ ﻗﺒﻮﻝ ﺗﻮﺑﺘﻪ ﻭﳏﻮﻫﺎ ‪،‬‬
‫ﻭﺧﺸﻲ ﺑﺴﺒﺐ ﺿﻌﻒ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﻟﺘﻔﺎﺕ ﻟﻠﺬﻧﺐ ﺃﻥ ﻳﻌﺎﻗﺐ ﻋﻠﻴﻬﺎ ﻭﻋﻨﺪ ﺍﻟﻨﻌﻢ ﻭﺍﻟﻴﺴﺎﺭ ﻳﺮﺟﻮ‬
‫ﺍﷲ ﺩﻭﺍﻣﻬﺎ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻣﻨﻬﺎ ﻭﺍﻟﺘﻮﻓﻴﻖ ﻟﺸﻜﺮﻫﺎ ‪ ،‬ﻭﳜﺸﻰ ﺑﺈﺧﻼﻟﻪ ﺑﺎﻟﺸﻜﺮ ﻣﻦ ﺳﻠﺒﻬﺎ ‪ ،‬ﻭﻋﻨﺪ‬
‫ﺍﳌﻜﺎﺭﻩ ﻭﺍﳌﺼﺎﺋﺐ ﻳﺮﺟﻮ ﺍﷲ ﺩﻓﻌﻬﺎ ﻭﻳﻨﺘﻈﺮ ﺍﻟﻔﺮﺝ ﲝﻠﻬﺎ ‪ ،‬ﻭﻳﺮﺟﻮ ﺃﻳﻀﺎ ﺃﻥ ﻳﺜﻴﺒﻪ ﺍﷲ ﻋﻠﻴﻬﺎ‬
‫ﺣﲔ ﻳﻘﻮﻡ ﺑﻮﻇﻴﻔﺔ ﺍﻟﺼﱪ ‪ ،‬ﻭﳜﺸﻰ ﻣﻦ ﺍﺟﺘﻤﺎﻉ ﺍﳌﺼﻴﺒﺘﲔ ﻓﻮﺍﺕ ﺍﻷﺟﺮ ﺍﶈﺒﻮﺏ ‪ ،‬ﻭﺣﺼﻮﻝ‬
‫ﺍﻷﻣﺮ ﺍﳌﻜﺮﻭﻩ ﺇﺫﺍ ﱂ ﻳﻮﻓﻖ ﻟﻠﻘﻴﺎﻡ ﺑﺎﻟﺼﱪ ﺍﻟﻮﺍﺟﺐ ‪ ،‬ﻓﺎﳌﺆﻣﻦ ﺍﳌﻮﺣﺪ ﰲ ﻛﻞ ﺃﺣﻮﻟﻪ ﻣﻼﺯﻡ‬
‫ﻟﻠﺨﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺍﺟﺐ ‪ ،‬ﻭﻫﻮ ﺍﻟﻨﺎﻓﻊ ‪ ،‬ﻭﺑﻪ ﲢﺼﻞ ﺍﻟﺴﻌﺎﺩﺓ ﻭﳜﺸﻰ ﻋﻠﻰ ﺍﻟﻌﺒﺪ‬
‫ﻣﻦ ﺧﻠﻘﲔ ﺭﺫﻳﻠﲔ ‪:‬‬
‫ﺃﺣﺪﳘﺎ ‪ :‬ﺃﻥ ﻳﺴﺘﻮﱄ ﻋﻠﻴﻪ ﺍﳋﻮﻑ ﺣﱴ ﻳﻘﻨﻂ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﻭﺭﻭﺣﻪ ‪.‬‬
‫ﺍﻟﺜﺎﱐ ‪ :‬ﺃﻥ ﻳﺘﺠﺎﺭﻯ ﺑﻪ ﺍﻟﺮﺟﺎﺀ ﺣﱴ ﻳﺄﻣﻦ ﻣﻜﺮ ﺍﷲ ﻭﻋﻘﻮﺑﺘﻪ ‪ ،‬ﻓﻤﱴ ﺑﻠﻐﺖ ﺑﻪ ﺍﳊﺎﻝ ﺇﱃ‬
‫ﻫﺬﺍ ﻓﻘﺪ ﺿﻴﻊ ﻭﺍﺟﺐ ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﺍﻟﻠﺬﻳﻦ ﳘﺎ ﻣﻦ ﺃﻛﱪ ﺃﺻﻮﻝ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻭﺍﺟﺒﺎﺕ‬
‫ﺍﻹﳝﺎﻥ ‪.‬‬
‫ﻭﻟﻠﻘﻨﻮﻁ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﻭﺍﻟﻴﺄﺱ ﻣﻦ ﺭﻭﺣﻪ ﺳﺒﺒﺎﻥ ﳏﺬﻭﺭﺍﻥ ‪:‬‬
‫ﺃﺣﺪﳘﺎ ‪ :‬ﺃﻥ ﻳﺴﺮﻑ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻳﺘﺠﺮﺃ ﻋﻠﻰ ﺍﶈﺎﺭﻡ ﻓﻴﺼﺮ ﻋﻠﻴﻬﺎ ﻭﻳﺼﻤﻢ ﻋﻠﻰ‬
‫ﺍﻹﻗﺎﻣﺔ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ ‪ ،‬ﻭﻳﻘﻄﻊ ﻃﻤﻌﻪ ﻣﻦ ﺭﲪﺔ ﺍﷲ ‪ ،‬ﻷﺟﻞ ﺃﻧﻪ ﻣﻘﻴﻢ ﻋﻠﻰ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﲤﻨﻊ‬
‫ﺍﻟﺮﲪﺔ ‪ ،‬ﻓﻼ ﻳﺰﺍﻝ ﻛﺬﻟﻚ ﺣﱴ ﻳﺼﲑ ﻟﻪ ﻫﺬﺍ ﻭﺻﻔﺎ ﻭﺧﻠﻘﺎ ﻻﺯﻣﺎ ‪ ،‬ﻭﻫﺬﺍ ﻏﺎﻳﺔ ﻣﺎ ﻳﺮﻳﺪﻩ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﺍﻟﻌﺒﺪ ‪ ،‬ﻭﻣﱴ ﻭﺻﻞ ﺇﳍﻲ ﻫﺬﺍ ﺍﳊﺪ ﱂ ﻳﺮﺝ ﻟﻪ ﺧﲑ ﺇﻻ ﺑﺘﻮﺑﺔ ﻧﺼﻮﺡ ﻭﺇﻗﻼﻉ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ ‪. 99 :‬‬

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‫ﻗﻮﻱ ‪.‬‬
‫ﺍﻟﺜﺎﱐ ‪ :‬ﺃﻥ ﻳﻘﻮﻯ ﺧﻮﻑ ﺍﻟﻌﺒﺪ ﲟﺎ ﺟﻨﺖ ﻳﺪﺍﻩ ﻣﻦ ﺍﳉﺮﺍﺋﻢ ﻭﻳﻀﻌﻒ ﻋﻠﻤﻪ ﲟﺎ ﷲ ﻣﻦ‬
‫ﻭﺍﺳﻊ ﺍﻟﺮﲪﺔ ﻭﺍﳌﻐﻔﺮﺓ ‪ ،‬ﻭﻳﻈﻦ ﲜﻬﻠﻪ ﺃﻥ ﺍﷲ ﻻ ﻳﻐﻔﺮ ﻟﻪ ﻭﻻ ﻳﺮﲪﻪ ﻭﻟﻮ ﺗﺎﺏ ﻭﺃﻧﺎﺏ ‪،‬‬
‫ﻭﺗﻀﻌﻒ ﺇﺭﺍﺩﺗﻪ ﻓﻴﻴﺄﺱ ﻣﻦ ﺍﻟﺮﲪﺔ ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺍﶈﺎﺫﻳﺮ ﺍﻟﻀﺎﺭﺓ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺿﻌﻒ ﻋﻠﻢ ﺍﻟﻌﺒﺪ‬
‫ﺑﺮﺑﻪ ‪ ،‬ﻭﻣﺎﻟﻪ ﻣﻦ ﺍﳊﻘﻮﻕ ‪ ،‬ﻭﻣﻦ ﺿﻌﻒ ﺍﻟﻨﻔﺲ ﻭﻋﺠﺰﻫﺎ ﻭﻣﻬﺎﻧﺘﻬﺎ ‪.‬‬
‫ﻓﻠﻮ ﻋﺮﻑ ﻫﺬﺍ ﺭﺑﻪ ﻭﱂ ﳜﻠﺪ ﺇﱃ ﺍﻟﻜﺴﻞ ‪ ،‬ﻟﻌﻠﻢ ﺃﻥ ﺃﺩﱏ ﺳﻌﻲ ﻳﻮﺻﻠﻪ ﺇﱃ ﺭﺑﻪ ‪ ،‬ﻭﺇﱃ‬
‫ﺭﲪﺘﻪ ﻭﺟﻮﺩﻩ ﻭﻛﺮﻣﻪ ‪.‬‬
‫ﻭﻟﻸﻣﻦ ﻣﻦ ﻣﻜﺮ ﺍﷲ ﺃﻳﻀﺎ ﺳﺒﺒﺎﻥ ﻣﻬﻠﻜﺎﻥ ‪:‬‬
‫ﺃﺣﺪﳘﺎ ‪ :‬ﺇﻋﺮﺍﺽ ﺍﻟﻌﺒﺪ ﻋﻦ ﺍﻟﺪﻳﻦ ﻭﻏﻔﻠﺘﻪ ﻋﻦ ﻣﻌﺮﻓﺔ ﺭﺑﻪ ﻭﻣﺎﻟﻪ ﻣﻦ ﺍﳊﻘﻮﻕ ‪ ،‬ﻭ‪‬ﺎﻭﻧﻪ‬
‫ﺑﺬﻟﻚ ﻓﻼ ﻳﺰﺍﻝ ﻣﻌﺮﺿﺎ ﻏﺎﻓﻼ ﻣﻘﺼﺮﺍ ﻋﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ‪ ،‬ﻣﻨﻬﻤﻜﺎ ﰲ ﺍﶈﺮﻣﺎﺕ ‪ ،‬ﺣﱴ ﻳﻀﻤﺤﻞ‬
‫ﺧﻮﻑ ﺍﷲ ﻣﻦ ﻗﻠﺒﻪ ‪ ،‬ﻭﻻ ﻳﺒﻘﻰ ﰲ ﻗﻠﺒﻪ ﻣﻦ ﺍﻹﳝﺎﻥ ﺷﻲﺀ ‪ ،‬ﻷﻥ ﺍﻹﳝﺎﻥ ﳛﻤﻞ ﻋﻠﻰ ﺧﻮﻑ ﺍﷲ‬
‫ﻭﺧﻮﻑ ﻋﻘﺎﺑﻪ ﺍﻟﺪﻧﻴﻮﻱ ﻭﺍﻷﺧﺮﻭﻱ ‪.‬‬
‫ﺍﻟﺴﺒﺐ ﺍﻟﺜﺎﱐ ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﻋﺎﺑﺪﺍ ﺟﺎﻫﻼ ﻣﻌﺠﺒﺎ ﺑﻨﻔﺴﻪ ﻣﻐﺮﻭﺭﺍ ﺑﻌﻤﻠﻪ ﻓﻼ ﻳﺰﺍﻝ ﺑﻪ‬
‫ﺟﻬﻠﻪ ﺣﱴ ﻳﺪﻝ ﺑﻌﻤﻠﻪ ﻭﻳﺰﻭﻝ ﺍﳋﻮﻑ ﻋﻨﻪ ‪ ،‬ﻭﻳﺮﻯ ﺃﻥ ﻟﻪ ﻋﻨﺪ ﺍﷲ ﺍﳌﻘﺎﻣﺎﺕ ﺍﻟﻌﺎﻟﻴﺔ ‪ ،‬ﻓﻴﺼﲑ‬
‫ﺁﻣﻨﺎ ﻣﻦ ﻣﻜﺮ ﺍﷲ ﻣﺘﻜﻼ ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻟﻀﻌﻴﻔﺔ ﺍﳌﻬﻴﻨﺔ ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﳜﺬﻝ ﻭﳛﺎﻝ ﺑﻴﻨﻪ ﻭﺑﲔ‬
‫ﺍﻟﺘﻮﻓﻴﻖ ‪ ،‬ﺇﺫ ﻫﻮ ﺍﻟﺬﻱ ﺟﲎ ﻋﻠﻰ ﻧﻔﺴﻪ ‪.‬‬
‫ﻓﺒﻬﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ ﺗﻌﺮﻑ ﻣﻨﺎﻓﺎﺓ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻟﻠﺘﻮﺣﻴﺪ ‪.‬‬
‫ﺑﺎﺏ ﻣﻦ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺍﻟﺼﱪ ﻋﻠﻰ ﺃﻗﺪﺍﺭ ﺍﷲ‬
‫) ‪(1‬‬
‫‪{ ÇÊÊÈ‬‬ ‫‪ÒOŠÎ=tæ >äóÓx« Èe@ä3Î/ ª!$#ur 4 ¼çmt6ù=s% ωöku‰ «!$$Î/ .`ÏB÷sム`tBur‬‬ ‫ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪} :‬‬
‫]ﺍﻟﺘﻐﺎﺑﻦ ‪[11 :‬‬
‫ﻗﺎﻝ ﻋﻠﻘﻤﺔ ‪ :‬ﻫﻮ ﺍﻟﺮﺟﻞ ﺗﺼﻴﺒﻪ ﺍﳌﺼﻴﺒﺔ ﻓﻴﻌﻠﻢ ﺃ‪‬ﺎ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻓﲑﺿﻰ ﻭﻳﺴﻠﻢ ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺘﻐﺎﺑﻦ ﺁﻳﺔ ‪. 11 :‬‬

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‫ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ } :‬ﺍﺛﻨﺘﺎﻥ ﰲ ﺍﻟﻨﺎﺱ ﳘﺎ ‪‬ﻢ‬

‫ﻛﻔﺮ ‪ :‬ﺍﻟﻄﻌﻦ ﰲ ﺍﻟﻨﺴﺐ ‪ ،‬ﻭﺍﻟﻨﻴﺎﺣﺔ ﻋﻠﻰ ﺍﳌﻴﺖ { )‪. (1‬‬

‫ﻭﳍﻤﺎ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻣﺮﻓﻮﻋﺎ ‪ } :‬ﻟﻴﺲ ﻣﻨﺎ ﻣﻦ ﺿﺮﺏ ﺍﳋﺪﻭﺩ ‪ ،‬ﻭﺷﻖ ﺍﳉﻴﻮﺏ ‪،‬‬

‫ﻭﺩﻋﺎ ﺑﺪﻋﻮﻯ ﺍﳉﺎﻫﻠﻴﺔ { )‪. (2‬‬

‫ﻭﻋﻦ ﺃﻧﺲ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ } :‬ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﷲ ﺑﻌﺒﺪﻩ ﺍﳋﲑ ﻋﺠﻞ ﻟﻪ ﺑﺎﻟﻌﻘﻮﺑﺔ ﰲ‬

‫ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺑﻌﺒﺪﻩ ﺍﻟﺸﺮ ﺃﻣﺴﻚ ﻋﻨﻪ ﺑﺬﻧﺒﻪ ﺣﱴ ﻳﻮﺍﰲ ﺑﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ { )‪. (3‬‬

‫ﻭﻗﺎﻝ ﺍﻟﻨﱯ ‪ } r‬ﺇﻥ ﻋﻈﻢ ﺍﳉﺰﺍﺀ ﻣﻊ ﻋﻈﻢ ﺍﻟﺒﻼﺀ ‪ ،‬ﻭﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﺇﺫﺍ ﺃﺣﺐ ﻗﻮﻣﺎ‬

‫ﺍﺑﺘﻼﻫﻢ ‪ ،‬ﻓﻤﻦ ﺭﺿﻲ ﻓﻠﻪ ﺍﻟﺮﺿﺎ ‪ ،‬ﻭﻣﻦ ﺳﺨﻂ ﻓﻠﻪ ﺍﻟﺴﺨﻂ { )‪ . (4‬ﺣﺴﻨﻪ ﺍﻟﺘﺮﻣﺬﻱ ‪.‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬
‫ﺍﻷﻭﱃ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺍﻟﺘﻐﺎﺑﻦ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺃﻥ ﻫﺬﺍ ﻣﻦ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺍﻟﻄﻌﻦ ﰲ ﺍﻟﻨﺴﺐ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺷﺪﺓ ﺍﻟﻮﻋﻴﺪ ﻓﻴﻤﻦ ﺿﺮﺏ ﺍﳋﺪﻭﺩ ‪ ،‬ﻭﺷﻖ ﺍﳉﻴﻮﺏ ‪ ،‬ﻭﺩﻋﺎ ﺑﺪﻋﻮﻯ ﺍﳉﺎﻫﻠﻴﺔ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﻋﻼﻣﺔ ﺇﺭﺍﺩﺓ ﺍﷲ ﺑﻌﺒﺪﻩ ﺍﳋﲑ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺇﺭﺍﺩﺓ ﺍﷲ ﺑﻪ ﺍﻟﺸﺮ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﻋﻼﻣﺔ ﺣﺐ ﺍﷲ ﻟﻠﻌﺒﺪ ‪.‬‬

‫)‪ (1‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (67‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻨﺎﺋﺰ )‪ ، (1001‬ﺃﲪﺪ )‪. (455/2‬‬

‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻨﺎﺋﺰ )‪ ، (1235‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (103‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳉﻨﺎﺋﺰ )‪ ، (999‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﳉﻨﺎﺋﺰ )‪، (1860‬‬
‫ﺍﺑﻦ ﻣﺎﺟﻪ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳉﻨﺎﺋﺰ )‪ ، (1584‬ﺃﲪﺪ )‪. (465/1‬‬
‫)‪ (3‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺰﻫﺪ )‪. (2396‬‬
‫)‪ (4‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺰﻫﺪ )‪. (2396‬‬

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‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﲢﺮﱘ ﺍﻟﺴﺨﻂ ‪.‬‬

‫ﺍﻟﺘﺎﺳﻌﺔ ‪ :‬ﺛﻮﺍﺏ ﺍﻟﺮﺿﺎ ﺑﺎﻟﺒﻼﺀ ‪.‬‬

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‫ﺑﺎﺏ ﻣﻦ ﺍﻹﳝﺎﻥ ﺑﺎﷲ‪ :‬ﺍﻟﺼﱪ ﻋﻠﻰ ﺃﻗﺪﺍﺭ ﺍﷲ‬

‫ﺃﻣﺎ ﺍﻟﺼﱪ ﻋﻠﻰ ﻃﺎﻋﺔ ﺍﷲ ‪ ،‬ﻭﺍﻟﺼﱪ ﻋﻦ ﻣﻌﺼﻴﺘﻪ ‪ ،‬ﻓﻬﻮ ﻇﺎﻫﺮ ﻟﻜﻞ ﺃﺣﺪ ﺃ‪‬ﻤﺎ ﻣﻦ ﺍﻹﳝﺎﻥ‬
‫ﺑﻞ ﳘﺎ ﺃﺳﺎﺳﻪ ﻭﻓﺮﻋﻪ ‪ ،‬ﻓﺈﻥ ﺍﻹﳝﺎﻥ ﻛﻠﻪ ﺻﱪ ﻋﻠﻰ ﻣﺎ ﳛﺒﻪ ﺍﷲ ﻭﻳﺮﺿﺎﻩ ﻭﻳﻘﺮﺏ ﺇﻟﻴﻪ ‪ ،‬ﻭﺻﱪ‬
‫ﻋﻦ ﳏﺎﺭﻡ ﺍﷲ ‪.‬‬
‫ﻓﺈﻥ ﺍﻟﺪﻳﻦ ﻳﺪﻭﺭ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﺻﻮﻝ ‪:‬‬
‫ﺗﺼﺪﻳﻖ ﺧﱪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ‪ ،‬ﻭﺍﻣﺘﺜﺎﻝ ﺃﻣﺮ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ‪ ،‬ﻭﺍﺟﺘﻨﺎﺏ ‪‬ﻴﻬﻤﺎ ‪.‬‬
‫ﻓﺎﻟﺼﱪ ﻋﻠﻰ ﺃﻗﺪﺍﺭ ﺍﷲ ﺍﳌﺆﳌﺔ ﺩﺍﺧﻞ ﰲ ﻫﺬﺍ ﺍﻟﻌﻤﻮﻡ ‪ ،‬ﻭﻟﻜﻦ ﺧﺺ ﺑﺎﻟﺬﻛﺮ ﻟﺸﺪﺓ ﺍﳊﺎﺟﺔ‬
‫ﺇﱃ ﻣﻌﺮﻓﺘﻪ ﻭﺍﻟﻌﻤﻞ ﺑﻪ ‪.‬‬
‫ﻓﺈﻥ ﺍﻟﻌﺒﺪ ﻣﱴ ﻋﻠﻢ ﺃﻥ ﺍﳌﺼﻴﺒﺔ ﺑﺈﺫﻥ ﺍﷲ ‪ ،‬ﻭﺃﻥ ﺍﷲ ﺃﰎ ﺍﳊﻜﻤﺔ ﰲ ﺗﻘﺪﻳﺮﻫﺎ ‪ ،‬ﻭﻟﻪ ﺍﻟﻨﻌﻤﺔ‬
‫ﺍﻟﺴﺎﺑﻐﺔ ﰲ ﺗﻘﺪﻳﺮﻫﺎ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺭﺿﻲ ﺑﻘﻀﺎﺀ ﺍﷲ ﻭﺳﻠﻢ ﻷﻣﺮﻩ ﻭﺻﱪ ﻋﻠﻰ ﺍﳌﻜﺎﺭﻩ ‪ ،‬ﺗﻘﺮﺑﺎ ﺇﱃ‬
‫ﺍﷲ ‪ ،‬ﻭﺭﺟﺎﺀ ﻟﺜﻮﺍﺑﻪ ‪ ،‬ﻭﺧﻮﻓﺎ ﻣﻦ ﻋﻘﺎﺑﻪ ‪ ،‬ﻭﺍﻏﺘﻨﺎﻣﺎ ﻷﻓﻀﻞ ﺍﻷﺧﻼﻕ ‪ ،‬ﻓﺎﻃﻤﺄﻥ ﻗﻠﺒﻪ ﻭﻗﻮﻱ‬
‫ﺇﳝﺎﻧﻪ ﻭﺗﻮﺣﻴﺪﻩ ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺮﻳﺎﺀ‬
‫‪tb%x. `yJsù ( Ó‰Ïnºur ×m»s9Î) öNä3ßg»s9Î) !$yJ¯Rr& ¥’n<Î) #Óyrqムö/ä3è=÷WÏiB ׎|³o0 O$tRr& !$yJ¯RÎ) ö@è%‬‬ ‫ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪} :‬‬

‫‪] (1) { ÇÊÊÉÈ #J‰tnr& ÿ¾ÏmÎn/u‘ ÍoyŠ$t7ÏèÎ/ õ8ÎŽô³ç„ Ÿwur $[sÎ=»|¹ WxuKtã ö@yJ÷èu‹ù=sù ¾ÏmÎn/u‘ uä!$s)Ï9 (#qã_ö•tƒ‬ﺍﻟﻜﻬﻒ ‪:‬‬
‫‪. [110‬‬
‫ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻣﺮﻓﻮﻋﺎ ‪ :‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ } :‬ﺃﻧﺎ ﺃﻏﲎ ﺍﻟﺸﺮﻛﺎﺀ ﻋﻦ ﺍﻟﺸﺮﻙ ‪ ،‬ﻣﻦ ﻋﻤﻞ‬

‫ﻋﻤﻼ ﺃﺷﺮﻙ ﻣﻌﻲ ﻓﻴﻪ ﻏﲑﻱ ﺗﺮﻛﺘﻪ ﻭﺷﺮﻛﻪ { )‪ (2‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ‪.‬‬

‫ﻭﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﻣﺮﻓﻮﻋﺎ ‪ } :‬ﺃﻻ ﺃﺧﱪﻛﻢ ﲟﺎ ﻫﻮ ﺃﺧﻮﻑ ﻋﻠﻴﻜﻢ ﻋﻨﺪﻱ ﻣﻦ ﺍﳌﺴﻴﺢ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﺁﻳﺔ ‪. 110 :‬‬

‫)‪ (2‬ﻣﺴﻠﻢ ﺍﻟﺰﻫﺪ ﻭﺍﻟﺮﻗﺎﺋﻖ )‪ ، (2985‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ )‪ ، (4202‬ﺃﲪﺪ )‪. (301/2‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺍﻟﺪﺟﺎﻝ ؟ " ﻗﺎﻟﻮﺍ ‪ :‬ﺑﻠﻰ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ ‪ " :‬ﺍﻟﺸﺮﻙ ﺍﳋﻔﻲ ‪ :‬ﻳﻘﻮﻡ ﺍﻟﺮﺟﻞ ﻓﻴﺼﻠﻲ ﻓﻴﺰﻳﻦ‬
‫ﺻﻼﺗﻪ ‪ ،‬ﳌﺎ ﻳﺮﻯ ﻣﻦ ﻧﻈﺮ ﺭﺟﻞ { )‪ (1‬ﺭﻭﺍﻩ ﺃﲪﺪ ‪.‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬
‫ﺍﻷﻭﱃ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺍﻟﻜﻬﻒ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺍﻷﻣﺮ ﺍﻟﻌﻈﻴﻢ ﰲ ﺭﺩ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﺇﺫﺍ ﺩﺧﻠﻪ ﺷﻲﺀ ﻟﻐﲑ ﺍﷲ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺫﻛﺮ ﺍﻟﺴﺒﺐ ﺍﳌﻮﺟﺐ ﻟﺬﻟﻚ ﻭﻫﻮ ﻛﻤﺎﻝ ﺍﻟﻐﲎ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺃﻥ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺃﻧﻪ ﺧﲑ ﺍﻟﺸﺮﻛﺎﺀ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺧﻮﻑ ﺍﻟﻨﱯ ‪ r‬ﻋﻠﻰ ﺃﺻﺤﺎﺑﻪ ﻣﻦ ﺍﻟﺮﻳﺎﺀ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺃﻧﻪ ﻓﺴﺮ ﺫﻟﻚ ﺑﺄﻥ ﺍﳌﺮﺀ ﻳﺼﻠﻲ ﷲ ‪ ،‬ﻟﻜﻦ ﻳﺰﻳﻨﻬﺎ ﳌﺎ ﻳﺮﻯ ﻣﻦ ﻧﻈﺮ ﺭﺟﻞ ﺇﻟﻴﻪ ‪.‬‬
‫ﺑﺎﺏ ﻣﻦ ﺍﻟﺸﺮﻙ ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﺑﻌﻤﻠﻪ ﺍﻟﺪﻧﻴﺎ‬
‫‪$pkŽÏù öNßgn=»yJôãr& öNÍköŽs9Î) Åe$uqçR $uhtFt^ƒÎ—ur $u‹÷R‘‰9$# no4quŠysø9$# ߉ƒÌ•ãƒ tb%x. `tB‬‬ ‫ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪} :‬‬
‫‪(#qãèuZ|¹ $tB xÝÎ7ymur ( â‘$¨Y9$# žwÎ) Íot•ÅzFy$# ’Îû öNçlm; }§øŠs9 tûïÏ%©!$# y7Í´¯»s9'ré& ÇÊÎÈ tbqÝ¡y‚ö7ムŸw $pkŽÏù óOèdur‬‬

‫‪] (2) { ÇÊÏÈ tbqè=yJ÷ètƒ (#qçR$Ÿ2 $¨B ×@ÏÜ»t/ur $pkŽÏù‬ﻫﻮﺩ ‪. [ 16-15 :‬‬

‫ﻭﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﺗﻌﺲ ﻋﺒﺪ ﺍﻟﺪﻳﻨﺎﺭ ‪ ،‬ﺗﻌﺲ‬
‫ﻋﺒﺪ ﺍﻟﺪﺭﻫﻢ ‪ ،‬ﺗﻌﺲ ﻋﺒﺪ ﺍﳋﻤﻴﺼﺔ ‪ ،‬ﺗﻌﺲ ﻋﺒﺪ ﺍﳋﻤﻴﻠﺔ ‪ ،‬ﺇﻥ ﺃﻋﻄﻲ ﺭﺿﻲ ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻌﻂ‬
‫ﺳﺨﻂ ‪ ،‬ﺗﻌﺲ ﻭﺍﻧﺘﻜﺲ ‪ ،‬ﻭﺇﺫﺍ ﺷﻴﻚ ﻓﻼ ﺍﻧﺘﻘﺶ ‪ ،‬ﻃﻮﰉ ﻟﻌﺒﺪ ﺁﺧﺬ ﺑﻌﻨﺎﻥ ﻓﺮﺳﻪ ﰲ ﺳﺒﻴﻞ‬
‫ﺍﷲ ‪ ،‬ﺃﺷﻌﺚ ﺭﺃﺳﻪ ‪ ،‬ﻣﻐﱪﺓ ﻗﺪﻣﺎﻩ ‪ ،‬ﺇﻥ ﻛﺎﻥ ﰲ ﺍﳊﺮﺍﺳﺔ ﻛﺎﻥ ﰲ ﺍﳊﺮﺍﺳﺔ ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﰲ‬
‫ﺍﻟﺴﺎﻗﺔ ﻛﺎﻥ ﰲ ﺍﻟﺴﺎﻗﺔ ‪ ،‬ﺇﻥ ﺍﺳﺘﺄﺫﻥ ﱂ ﻳﺆﺫﻥ ﻟﻪ ‪ ،‬ﻭﺇﻥ ﺷﻔﻊ ﱂ ﻳﺸﻔﻊ { )‪. (3‬‬

‫)‪ (1‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ )‪ ، (4204‬ﺃﲪﺪ )‪. (30/3‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﻫﻮﺩ ﺍﻵﻳﺘﺎﻥ ‪. 16 ، 15 :‬‬
‫)‪ (3‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ )‪ ، (2730‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺰﻫﺪ )‪ ، (2375‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ )‪. (4136‬‬

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‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬

‫ﺍﻷﻭﱃ ‪ :‬ﺇﺭﺍﺩﺓ ﺍ ﻹﻧﺴﺎﻥ ﺍﻟﺪﻧﻴﺎ ﺑﻌﻤﻞ ﺍﻵﺧﺮﺓ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﻫﻮﺩ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺗﺴﻤﻴﺔ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺴﻠـﻢ ﻋﺒﺪ ﺍﻟﺪﻳﻨﺎﺭ ﻭﺍﻟﺪﺭﻫﻢ ﻭﺍﳋﻤﻴﺼﺔ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺗﻔﺴﲑ ﺫﻟﻚ ﺑﺄﻧﻪ ﺇﻥ ﺃﻋﻄﻲ ﺭﺿﻲ ﻭﺇﻥ ﱂ ﻳﻌﻂ ﺳﺨﻂ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﻗﻮﻟﻪ ‪ " :‬ﺗﻌﺲ ﻭﺍﻧﺘﻜﺲ " ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﻗﻮﻟﻪ ‪ " :‬ﺗﻌﺲ ﻭﺍﻧﺘﻜﺲ " ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﺍ‪‬ﺎﻫﺪ ﺍﳌﻮﺻﻮﻑ ﺑﺘﻠﻚ ﺍﻟﺼﻔﺎﺕ ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺮﻳﺎﺀ ﰒ ﻗﺎﻝ‪ :‬ﺑﺎﺏ ﻣﻦ ﺍﻟﺸﺮﻙ‪ :‬ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﺑﻌﻤﻠﻪ ﺍﻟﺪﻧﻴﺎ‬
‫ﺍﻋﻠـﻢ ﺃﻥ ﺍﻹﺧﻼﺹ ﷲ ﺃﺳﺎﺱ ﺍﻟﺪﻳـﻦ ‪ ،‬ﻭﺭﻭﺡ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻌﺒﺎﺩﺓ ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﻘﺼﺪ‬
‫ﺍﻟﻌﺒﺪ ﺑﻌﻤﻠﻪ ﻛﻠﻪ ﻭﺟﻪ ﺍﷲ ﻭﺛﻮﺍﺑﻪ ﻭﻓﻀﻠﻪ ‪ ،‬ﻓﻴﻘﻮﻡ ﺑﺄﺻﻮﻝ ﺍﻹﳝﺎﻥ ﺍﻟﺴﺘﺔ ﻭﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ‬
‫ﺍﳋﻤﺲ ‪ ،‬ﻭﺣﻘﺎﺋﻖ ﺍﻹﳝﺎﻥ ﺍﻟﱵ ﻫﻲ ﺍﻹﺣﺴﺎﻥ ‪ ،‬ﻭﲝﻘﻮﻕ ﺍﷲ ‪ ،‬ﻭﺣﻘﻮﻕ ﻋﺒﺎﺩﻩ ‪ ،‬ﻣﻜﻤﻼ ﳍﺎ‬
‫ﻗﺎﺻﺪﺍ ‪‬ﺎ ﻭﺟﻪ ﺍﷲ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ‪ ،‬ﻻ ﻳﺮﻳﺪ ﺑﺬﻟﻚ ﺭﻳﺎﺀ ﻭﻻ ﲰﻌﺔ ﻭﻻ ﺭﻳﺎﺳﺔ ﻭﻻ ﺩﻧﻴﺎ ‪،‬‬
‫ﻭﺑﺬﻟﻚ ﻳﺘﻢ ﺇﳝﺎﻧﻪ ﻭﺗﻮﺣﻴﺪﻩ ‪.‬‬
‫ﻭﻣﻦ ﺃﻋﻈﻢ ﻣﺎ ﻳﻨﺎﰲ ﻫﺬﺍ ﻣﺮﺍﺀﺍﺓ ﺍﻟﻨﺎﺱ ﻭﺍﻟﻌﻤﻞ ﻷﺟﻞ ﻣﺪﺣﻬﻢ ﻭﺗﻌﻈﻴﻤﻬﻢ ‪ ،‬ﺃﻭ ﺍﻟﻌﻤﻞ‬
‫ﻷﺟﻞ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻓﻬﺬﺍ ﻳﻘﺪﺡ ﰲ ﺍﻹﺧﻼﺹ ﻭﺍﻟﺘﻮﺣﻴﺪ ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺮﻳﺎﺀ ﻓﻴﻪ ﺗﻔﺼﻴﻞ ‪:‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺍﳊﺎﻣﻞ ﻟﻠﻌﺒﺪ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻗﺼﺪ ﻣﺮﺍﺀﺍﺓ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﺍﺳﺘﻤﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﺼﺪ‬
‫ﺍﻟﻔﺎﺳﺪ ‪ ،‬ﻓﻌﻤﻠﻪ ﺣﺎﺑﻂ ﻭﻫﻮ ﺷﺮﻙ ﺃﺻﻐﺮ ‪ ،‬ﻭﳜﺸﻰ ﺃﻥ ﻳﺘﺬﺭﻉ ﺑﻪ ﺇﱃ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﳊﺎﻣﻞ ﻟﻠﻌﺒﺪ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺇﺭﺍﺩﺓ ﻭﺟﻪ ﺍﷲ ﻣﻊ ﺇﺭﺍﺩﺓ ﻣﺮﺍﺀﺍﺓ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﱂ ﻳﻘﻠﻊ ﻋﻦ‬
‫ﺍﻟﺮﻳﺎﺀ ﺑﻌﻤﻠﻪ ‪ ،‬ﻓﻈﺎﻫﺮ ﺍﻟﻨﺼﻮﺹ ﺃﻳﻀﺎ ﺑﻄﻼﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﳊﺎﻣﻞ ﻟﻠﻌﺒﺪ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻭﺟﻪ ﺍﷲ ﻭﺣﺪﻩ ‪ ،‬ﻭﻟﻜﻦ ﻋﺮﺽ ﻟﻪ ﺍﻟﺮﻳﺎﺀ ﰲ ﺃﺛﻨﺎﺀ‬
‫ﻋﻤﻠﻪ ‪ ،‬ﻓﺈﻥ ﺩﻓﻌﻪ ﻭﺧﻠﺺ ﺇﺧﻼﺻﻪ ﷲ ﱂ ﻳﻀﺮﻩ ‪ ،‬ﻭﺇﻥ ﺳﺎﻛﻨﻪ ﻭﺍﻃﻤﺄﻥ ﺇﻟﻴﻪ ﻧﻘﺺ ﺍﻟﻌﻤﻞ ‪،‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻭﺣﺼﻞ ﻟﺼﺎﺣﺒﻪ ﻣﻦ ﺿﻌﻒ ﺍﻹﳝﺎﻥ ﻭﺍﻹﺧﻼﺹ ﲝﺴﺐ ﻣﺎ ﻗﺎﻡ ﰲ ﻗﻠﺒﻪ ﻣﻦ ﺍﻟﺮﻳﺎﺀ ‪ ،‬ﻭﺗﻘﺎﻭﻡ‬
‫ﺍﻟﻌﻤﻞ ﷲ ﻭﻣﺎ ﺧﺎﻟﻄﻪ ﻣﻦ ﺷﺎﺋﺒﺔ ﺍﻟﺮﻳﺎﺀ ‪.‬‬
‫ﻭﺍﻟﺮﻳﺎﺀ ﺁﻓﺔ ﻋﻈﻴﻤﺔ ‪ ،‬ﻭﳛﺘﺎﺝ ﺇﱃ ﻋﻼﺝ ﺷﺪﻳﺪ ‪ ،‬ﻭﲤﺮﻳﻦ ﺍﻟﻨﻔﺲ ﻋﻠﻰ ﺍﻹﺧﻼﺹ ‪،‬‬
‫ﻭﳎﺎﻫﺪ‪‬ﺎ ﰲ ﻣﺪﺍﻓﻌﺔ ﺧﻮﺍﻃﺮ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻷﻏﺮﺍﺽ ﺍﻟﻀﺎﺭﺓ ‪ ،‬ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﷲ ﻋﻠﻰ ﺩﻓﻌﻬﺎ ﻟﻌﻞ ﺍﷲ‬
‫ﳜﻠﺺ ﺇﳝﺎﻥ ﺍﻟﻌﺒﺪ ﻭﳛﻘﻖ ﺗﻮﺣﻴﺪﻩ ‪.‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻭﺃﻣﺎ ﺍﻟﻌﻤﻞ ﻷﺟﻞ ﺍﻟﺪﻧﻴﺎ ﻭﲢﺼﻴﻞ ﺃﻏﺮﺍﺿﻬﺎ ‪:‬‬

‫ﻓﺈﻥ ﻛﺎﻧﺖ ﺇﺭﺍﺩﺓ ﺍﻟﻌﺒﺪ ﻛﻠﻬﺎ ﳍﺬﺍ ﺍﻟﻘﺼﺪ ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻟﻪ ﺇﺭﺍﺩﺓ ﻟﻮﺟﻪ ﺍﷲ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ‪،‬‬
‫ﻓﻬﺬﺍ ﻟﻴﺲ ﻟﻪ ﰲ ﺍﻵﺧﺮﺓ ﻣﻦ ﻧﺼﻴﺐ ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﻻ ﻳﺼﺪﺭ ﻣﻦ ﻣﺆﻣﻦ ‪ ،‬ﻓﺎﻥ ﺍﳌﺆﻣﻦ ﻭﻟﻮ ﻛﺎﻥ ﺿﻌﻴﻒ‬
‫ﺍﻹﳝﺎﻥ ‪ ،‬ﻻ ﺑﺪ ﺃﻥ ﻳﺮﻳﺪ ﺍﷲ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﻦ ﻋﻤﻞ ﺍﻟﻌﻤﻞ ﻟﻮﺟﻪ ﺍﷲ ﻭﻷﺟﻞ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﺍﻟﻘﺼﺪﺍﻥ ﻣﺘﺴﺎﻭﻳﺎﻥ ﺃﻭ ﻣﺘﻘﺎﺭﺑﺎﻥ ﻓﻬﺬﺍ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻣﺆﻣﻨﺎ ﻓﺈﻧﻪ ﻧﺎﻗﺺ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﺧﻼﺹ ‪ ،‬ﻭﻋﻤﻠﻪ ﻧﺎﻗﺺ ﻟﻔﻘﺪﻩ ﻛﻤﺎﻝ‬
‫ﺍﻹﺧﻼﺹ ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﻦ ﻋﻤﻞ ﷲ ﻭﺣﺪﻩ ﻭﺃﺧﻠﺺ ﰲ ﻋﻤﻠﻪ ﺇﺧﻼﺻﺎ ﺗﺎﻣﺎ ﻭﻟﻜﻨﻪ ﻳﺄﺧﺬ ﻋﻠﻰ ﻋﻤﻠﻪ ﺟﻌﻼ‬
‫ﻭﻣﻌﻠﻮﻣﺎ ﻳﺴﺘﻌﲔ ﺑﻪ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺪﻳﻦ ‪ ،‬ﻛﺎﳉﻌﺎﻻﺕ ﺍﻟﱵ ﲡﻌﻞ ﻋﻠﻰ ﺃﻋﻤﺎﻝ ﺍﳋﱪ ‪،‬‬
‫ﻭﻛﺎ‪‬ﺎﻫﺪ ﺍﻟﺬﻱ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺟﻬﺎﺩﻩ ﻏﻨﻴﻤﺔ ﺃﻭ ﺭﺯﻕ ‪ ،‬ﻭﻛﺎﻷﻭﻗﺎﻑ ﺍﻟﱵ ﲡﻌﻞ ﻋﻠﻰ ﺍﳌﺴﺎﺟﺪ‬
‫ﻭﺍﳌﺪﺍﺭﺱ ﻭﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﺪﻳﻨﻴﺔ ﳌﻦ ﻳﻘﻮﻡ ‪‬ﺎ ‪ ،‬ﻓﻬﺬﺍ ﻻ ﻳﻀﺮ ﺃﺧﺬﻩ ﰲ ﺇﳝﺎﻥ ﺍﻟﻌﺒﺪ ﻭﺗﻮﺣﻴﺪﻩ‬
‫ﻟﻜﻮﻧﻪ ﱂ ﻳﺮﺩ ﺑﻌﻤﻠﻪ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﺍﻟﺪﻳﻦ ﻭﻗﺼﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﺣﺼﻞ ﻟﻪ ﻣﻌﻴﻨﺎ ﻟﻪ ﻋﻠﻰ ﻗﻴﺎﻡ‬
‫ﺍﻟﺪﻳﻦ ‪.‬‬
‫ﻭﳍﺬﺍ ﺟﻌﻞ ﺍﷲ ﰲ ﺍﻷﻣﻮﺍﻝ ﺍﻟﺸﺮﻋﻴﺔ ﻛﺎﻟﺰﻛﻮﺍﺕ ﻭﺃﻣﻮﺍﻝ ﺍﻟﻔﻲﺀ ﻭﻏﲑﻫﺎ ﺟﺰﺀﺍ ﻛﺒﲑﺍ ﳌﻦ‬
‫ﻳﻘﻮﻡ ﺑﺎﻟﻮﻇﺎﺋﻒ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺪﻧﻴﻮﻳﺔ ﺍﻟﻨﺎﻓﻌﺔ ‪ ،‬ﻛﻤﺎ ﻗﺪ ﻋﺮﻑ ﺗﻔﺎﺻﻴﻞ ﺫﻟﻚ ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ ﻳﺒﲔ ﻟﻚ ﺣﻜﻢ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻛﺒﲑﺓ ﺍﻟﺸﺄﻥ ﻭﻳﻮﺟﺐ ﻟﻚ ﺃﻥ ﺗﱰﻝ ﺍﻷﻣﻮﺭ‬
‫ﻣﻨﺎﺯﳍﺎ ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫ﺑﺎﺏ ﻣﻦ ﺃﻃﺎﻉ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻷﻣﺮﺍﺀ ﰲ ﲢﺮﱘ ﻣﺎ ﺃﺣﻞ ﺍﷲ ﺃﻭ ﲢﻠﻴﻞ ﻣﺎ ﺣﺮﻣﻪ ﻓﻘﺪ ﺍﲣﺬﻫﻢ‬
‫ﺃﺭﺑﺎﺑﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ :‬ﻳﻮﺷﻚ ﺃﻥ ﺗﱰﻝ ﻋﻠﻴﻜﻢ ﺣﺠﺎﺭﺓ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ‪ ،‬ﺃﻗﻮﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪ r‬ﻭﺗﻘﻮﻟﻮﻥ ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ ؟‬
‫ﻭﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪ " :‬ﻋﺠﺒﺖ ﻟﻘﻮﻡ ﻋﺮﻓﻮﺍ ﺍﻹﺳﻨﺎﺩ ﻭﺻﺤﺘﻪ ‪ ،‬ﻳﺬﻫﺒﻮﻥ ﺇﱃ ﺭﺃﻱ ﺳﻔﻴﺎﻥ ‪،‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫‪íOŠÏ9r& ë>#x‹tã öNåkz:•ÅÁム÷rr& îpuZ÷FÏù öNåkz:ŠÅÁè? br& ÿ¾ÍnÍ•öDr& ô`tã tbqàÿÏ9$sƒä† tûïÏ%©!$# Í‘x‹ósuŠù=sù‬‬ ‫ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ‪} :‬‬

‫‪] (1) { ÇÏÌÈ‬ﺍﻟﻨﻮﺭ ‪.[63 :‬‬

‫ﺃﺗﺪﺭﻱ ﻣﺎ ﺍﻟﻔﺘﻨﺔ ؟ ﺍﻟﻔﺘﻨﺔ ﺍﻟﺸﺮﻙ ‪ ،‬ﻟﻌﻠﻪ ﺇﺫﺍ ﺭﺩ ﺑﻌﺾ ﻗﻮﻟﻪ ﺃﻥ ﻳﻘﻊ ﰲ ﻗﻠﺒﻪ ﺷﻲﺀ ﻣﻦ ﺍﻟﺰﻳﻎ‬
‫ﻓﻴﻬﻠﻚ " ‪.‬‬
‫‪öNèdu‘$t6ômr& (#ÿrä‹sƒªB$#‬‬ ‫} ﻭﻋﻦ ﻋﺪﻱ ﺑﻦ ﺣﺎﰎ ‪ :‬ﺃﻧﻪ ﲰﻊ ﺍﻟﻨﱯ ‪ r‬ﻳﻘﺮﺃ ﻫﺬﻩ ﺍﻵﻳﺔ ‪} :‬‬
‫‪Hw ( #Y‰Ïmºur $Yg»s9Î) (#ÿr߉ç6÷èu‹Ï9 žwÎ) (#ÿrã•ÏBé& !$tBur zNtƒö•tB šÆö/$# yx‹Å¡yJø9$#ur «!$# Âcrߊ `ÏiB $\/$t/ö‘r& öNßguZ»t6÷dâ‘ur‬‬

‫)‪] (2) { ÇÌÊÈ šcqà2Ì•ô±ç„ $£Jtã ¼çmoY»ysö7ß™ 4 uqèd žwÎ) tm»s9Î‬ﺍﻟﺘﻮﺑﺔ ‪. [ 31 :‬‬
‫ﻓﻘﻠﺖ ﻟﻪ ‪ :‬ﺇﻧﺎ ﻟﺴﻨﺎ ﻧﻌﺒﺪﻫﻢ ‪ .‬ﻗﺎﻝ ‪ " :‬ﺃﻟﻴﺲ ﳛﺮﻣﻮﻥ ﻣﺎ ﺃﺣﻞ ﺍﷲ ﻓﺘﺤﺮﻣﻮﻧﻪ ‪ ،‬ﻭﳛﻠﻮﻥ‬
‫ﻣﺎ ﺣﺮﻡ ﺍﷲ ﻓﺘﺤﻠﻮﻧﻪ " ‪ .‬ﻓﻘﻠﺖ ‪ :‬ﺑﻠﻰ ‪ .‬ﻗﺎﻝ ‪ :‬ﻓﺘﻠﻚ ﻋﺒﺎﺩ‪‬ﻢ { ‪ .‬ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ‬
‫ﻭﺣﺴﻨﻪ ‪.‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬
‫ﺍﻷﻭﱃ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺍﻟﻨﻮﺭ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺑﺮﺍﺀﺓ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﱵ ﺃﻧﻜﺮﻫﺎ ﻋﺪﻱ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﲤﺜﻴﻞ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﺄﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ‪ ،‬ﻭﲤﺜﻴﻞ ﺃﲪﺪ ﺑﺴﻔﻴﺎﻥ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺗﻐﲑ ﺍﻷﺣﻮﺍﻝ ﺇﱃ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ﺣﱴ ﺻﺎﺭ ﻋﻨﺪ ﺍﻷﻛﺜﺮ ﻋﺒﺎﺩﺓ ﺍﻟﺮﻫﺒﺎﻥ ﻫﻲ ﺃﻓﻀﻞ‬
‫ﺍﻷﻋﻤﺎﻝ ‪ ،‬ﻭﺗﺴﻤﻰ ﺍﻟﻮﻻﻳﺔ ‪ ،‬ﻭﻋﺒﺎﺩﺓ ﺍﻷﺣﺒﺎﺭ ﻫﻲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻘﻪ ‪ ،‬ﰒ ﺗﻐﲑﺕ ﺍﻷﺣﻮﺍﻝ ﺇﱃ ﺃﻥ‬
‫ﻋﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻣﻦ ﻟﻴﺲ ﻣﻦ ﺍﻟﺼﺎﳊﲔ ‪ ،‬ﻭﻋﺒﺪ ﺑﺎﳌﻌﲎ ﺍﻟﺜﺎﱐ ﻣﻦ ﻫﻮ ﻣﻦ ﺍﳉﺎﻫﻠﲔ ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ﺁﻳﺔ ‪. 63 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. 31 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

tAÌ“Ré& !$tBur y7ø‹s9Î) tAÌ“Ré& !$yJÎ/ (#qãYtB#uä öNßg¯Rr& tbqßJãã÷“tƒ šúïÏ%©!$# ’n<Î) t•s? öNs9r& } :‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬

{ ÏNqäó»©Ü9$# ’n<Î) (#þqßJx.$yÛtFtƒ br& tbr߉ƒÌ•ãƒ y7Î=ö6s% `ÏB

tbr߉ƒÌ•ãƒ y7Î=ö6s% `ÏB tAÌ“Ré& !$tBur y7ø‹s9Î) tAÌ“Ré& !$yJÎ/ (#qãYtB#uä öNßg¯Rr& tbqßJãã÷“tƒ šúïÏ%©!$# ’n<Î) t•s? öNs9r& }
#Y‰‹Ïèt/ Kx»n=|Ê öNßg¯=ÅÒムbr& ß`»sÜø‹¤±9$# ߉ƒÌ•ãƒur ¾ÏmÎ/ (#rã•àÿõ3tƒ br& (#ÿrâ•ÉDé& ô‰s%ur ÏNqäó»©Ü9$# ’n<Î) (#þqßJx.$yÛtFtƒ br&

š•Ztã tbr‘‰ÝÁtƒ tûüÉ)Ïÿ»uZßJø9$# |M÷ƒr&u‘ ÉAqß™§•9$# ’n<Î)ur ª!$# tAt“Rr& !$tB 4’n<Î) (#öqs9$yès? öNçlm; Ÿ@ŠÏ% #sŒÎ)ur ÇÏÉÈ

÷bÎ) «!$$Î/ tbqàÿÎ=øts† x8râä!%y` §NèO öNÍgƒÏ‰÷ƒr& ôMtB£‰s% $yJÎ/ 8pt7ŠÅÁ•B Nßg÷Fu;»|¹r& !#sŒÎ) y#ø‹s3sù ÇÏÊÈ #YŠr߉߹

Ÿw öNßgs9 Ÿ@ŠÏ% #sŒÎ)ur } : ‫[ ﻭﻗﻮﻟﻪ‬62 -60 : ‫( ]ﺍﻟﻨﺴﺎﺀ‬1){ ÇÏËÈ $¸)‹Ïùöqs?ur $YZ»|¡ômÎ) HwÎ) !$tR÷Šu‘r&

. [ 11 : ‫( ]ﺍﻟﺒﻘﺮﺓ‬2){ ÇÊÊÈ šcqßsÎ=óÁãB ß`øtwU $yJ¯RÎ) (#þqä9$s% ÇÚö‘F{$# ’Îû (#r߉šøÿè?

«!$# |MuH÷qu‘ ¨bÎ) 4 $·èyJsÛur $]ùöqyz çnqãã÷Š$#ur $ygÅs»n=ô¹Î) y‰÷èt/ ÇÚö‘F{$# †Îû (#r߉šøÿè? Ÿwur } : ‫ﻭﻗﻮﻟﻪ‬

. [ 56 : ‫( ]ﺍﻷﻋﺮﺍﻑ‬3) { ÇÎÏÈ tûüÏZÅ¡ósßJø9$# šÆÏiB Ò=ƒÌ•s%

(4 )
{ ÇÎÉÈ tbqãZÏ%qム5Qöqs)Ïj9 $VJõ3ãm «!$# z`ÏB ß`|¡ômr& ô`tBur 4 tbqäóö7tƒ Ïp¨ŠÎ=Îg»yfø9$# zNõ3ßssùr& } : ‫ﻭﻗﻮﻟﻪ‬
. [ 50 : ‫]ﺍﳌﺎﺋﺪﺓ‬
‫ } ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﻳﻜﻮﻥ‬: ‫ ﻗﺎﻝ‬r ‫ ﺃﻥ ﺭﺳـﻮﻝ ﺍﷲ‬، ‫ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ‬

‫ ﺭﻭﻳﻨﺎﻩ ﰲ ﻛﺘﺎﺏ ﺍﳊﺠﺔ ﺑﺈﺳﻨﺎﺩ‬، ‫ ﺣﺪﻳﺚ ﺻﺤﻴﺢ‬: ‫ ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‬. { ‫ﻫﻮﺍﻩ ﺗﺒﻌﺎ ﳌﺎ ﺟﺌﺖ ﺑﻪ‬
. ‫ﺻﺤﻴﺢ‬
‫ ﻓﻘﺎﻝ‬، ‫ ﻛﺎﻥ ﺑﲔ ﺭﺟﻞ ﻣﻦ ﺍﳌﻨﺎﻓﻘﲔ ﻭﺭﺟﻞ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﺧﺼﻮﻣﺔ‬: ‫ﻭﻗﺎﻝ ﺍﻟﺸﻌﱯ‬
‫ ﻧﺘﺤﺎﻛﻢ ﺇﱃ‬: ‫ ﻭﻗﺎﻝ ﺍﳌﻨﺎﻓﻖ‬-‫ ﻋﺮﻑ ﺃﻧﻪ ﻻ ﻳﺄﺧﺬ ﺍﻟﺮﺷﻮﺓ‬- ‫ ﻧﺘﺤﺎﻛﻢ ﺇﱃ ﳏﻤﺪ‬: ‫ﺍﻟﻴﻬﻮﺩﻱ‬

. 62-60 : ‫( ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺍﻵﻳﺎﺕ‬1)

. 11 : ‫( ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ‬2)
. 56 : ‫( ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ‬3)
. 50 : ‫( ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ‬4)

106
 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺍﻟﻴﻬﻮﺩ‪ -‬ﻟﻌﻠﻤﻪ ﺃ‪‬ﻢ ﻳﺄﺧﺬﻭﻥ ﺍﻟﺮﺷﻮﺓ‪ -‬ﻓﺎﺗﻔﻘﺎ ﺃﻥ ﻳﺄﺗﻴﺎ ﻛﺎﻫﻨﺎ ﰲ ﺟﻬﻴﻨﺔ ﻟﻴﺘﺤﺎﻛﻤﺎ ﺇﻟﻴﻪ ‪،‬‬
‫ﻓﱰﻟﺖ ‪ (1) { tbqßJãã÷“tƒ šúïÏ%©!$# ’n<Î) t•s? öNs9r& } :‬ﺍﻵﻳﺔ ‪.‬‬
‫ﻭﻗﻴﻞ ‪ :‬ﻧﺰﻟﺖ ﰲ ﺭﺟﻠﲔ ﺍﺧﺘﺼﻤﺎ ‪ ،‬ﻓﻘﺎﻝ ﺃﺣﺪﳘﺎ ‪ :‬ﻧﺘﺮﺍﻓﻊ ﺇﱃ ﺍﻟﻨﱯ ‪ r‬ﻭﻗﺎﻝ ﺍﻵﺧﺮ ‪:‬‬
‫ﺇﱃ ﻛﻌﺐ ﺑﻦ ﺍﻷﺷﺮﻑ ‪ ،‬ﰒ ﺗﺮﺍﻓﻌﺎ ﺇﱃ ﻋﻤﺮ ‪ ،‬ﻓﺬﻛﺮ ﻟﻪ ﺃﺣﺪﳘﺎ ﺍﻟﻘﺼﺔ ‪ ،‬ﻓﻘﺎﻝ ﻟﻠﺬﻱ ﱂ ﻳﺮﺽ‬
‫ﺑﺮﺳﻮﻝ ﺍﷲ ‪ r‬ﺃﻛﺬﻟﻚ ؟ ﻗﺎﻝ ‪ :‬ﻧﻌﻢ ‪ ،‬ﻓﻀﺮﺑﻪ ﺑﺎﻟﺴﻴﻒ ﻓﻘﺘﻠﻪ ‪.‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺍﻟﻨﺴﺎﺀ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻹﻋﺎﻧﺔ ﻋﻠﻰ ﻓﻬﻢ ﺍﻟﻄﺎﻏﻮﺕ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺍﻟﺒﻘﺮﺓ ‪ (2) { ÇÚö‘F{$# ’Îû (#r߉šøÿè? Ÿw öNßgs9 Ÿ@ŠÏ% #sŒÎ)ur } :‬ﺍﻵﻳﺔ ‪.‬‬

‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺍﻷﻋﺮﺍﻑ ‪. (3) { $ygÅs»n=ô¹Î) y‰÷èt/ ÇÚö‘F{$# †Îû (#r߉šøÿè? Ÿwur } :‬‬

‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺗﻔﺴﲑ } &‪. (4) { 4 tbqäóö7tƒ Ïp¨ŠÎ=Îg»yfø9$# zNõ3ßssùr‬‬

‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺸﻌﱯ ﰲ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺗﻔﺴﲑ ﺍﻹﳝﺎﻥ ﺍﻟﺼﺎﺩﻕ ﻭﺍﻟﻜﺎﺫﺏ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﻗﺼﺔ ﻋﻤﺮ ﻣﻊ ﺍﳌﻨﺎﻓﻖ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﻛﻮﻥ ﺍﻹﳝﺎﻥ ﻻ ﳛﺼﻞ ﻷﺣﺪ ﺣﱴ ﻳﻜﻮﻥ ﻫﻮﺍﻩ ﺗﺒﻌﺎ ﳌﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ‪. r‬‬
‫***‬
‫ﻭﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﻛﻞ ﺃﺣﺪ ﺃﻥ ﻻ ﻳﺘﺨﺬ ﻏﲑ ﺍﷲ ﺣﻜﻤﺎ ‪ ،‬ﻭﺃﻥ ﻳﺮﺩ ﻣﺎ ﺗﻨﺎﺯﻉ ﻓﻴﻪ ﺍﻟﻨﺎﺱ ﺇﱃ‬
‫ﺍﷲ ﻭﺭﺳﻮﻟﻪ ‪ ،‬ﻭﺑﺬﻟﻚ ﻳﻜﻮﻥ ﺩﻳﻦ ﺍﻟﻌﺒﺪ ﻛﻠﻪ ﷲ ﻭﺗﻮﺣﻴﺪﻩ ﺧﺎﻟﺼﺎ ﻟﻮﺟﻪ ﺍﷲ ‪.‬‬
‫ﻭﻛﻞ ﻣﻦ ﺣﺎﻛﻢ ﺇﱃ ﻏﲑ ﺣﻜﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﻘﺪ ﺣﺎﻛﻢ ﺇﱃ ﺍﻟﻄﺎﻏﻮﺕ ‪ ،‬ﻭﺇﻥ ﺯﻋﻢ ﺃﻧﻪ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ ‪. 60 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. 11 :‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ ‪. 56 :‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ ‪. 50 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻣﺆﻣﻦ ﻓﻬﻮ ﻛﺎﺫﺏ ‪.‬‬

‫ﻓﺎﻹﳝﺎﻥ ﻻ ﻳﺼﺢ ﻭﻻ ﻳﺘﻢ ﺇﻻ ﺑﺘﺤﻜﻴﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﰲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﻓﺮﻭﻋﻪ ‪ ،‬ﻭﰲ ﻛﻞ‬
‫ﺍﳊﻘﻮﻕ ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﳌﺼﻨﻒ ﰲ ﺍﻟﺒﺎﺏ ﺍﻵﺧﺮ ‪.‬‬
‫ﻓﻤﻦ ﲢﺎﻛﻢ ﺇﱃ ﻏﲑ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﻘﺪ ﺍﲣﺬ ﺫﻟﻚ ﺭﺑﺎ ‪ ،‬ﻭﻗﺪ ﺣﺎﻛﻢ ﺇﱃ ﺍﻟﻄﺎﻏﻮﺕ ‪.‬‬
‫ﺑﺎﺏ ﻣﻦ ﺃﻃﺎﻉ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻷﻣﺮﺍﺀ ﰲ ﲢﺮﱘ ﻣﺎ ﺃﺣﻞ ﺍﷲ ﺃﻭ ﲢﻠﻴﻞ ﻣﺎ ﺣﺮﻣﻪ ﻓﻘﺪ ﺍﲣﺬﻫﻢ‬
‫ﺃﺭﺑﺎﺑﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ‬
‫ﻭﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪.(1) { y7ø‹s9Î) tAÌ“Ré& !$yJÎ/ (#qãYtB#uä öNßg¯Rr& tbqßJãã÷“tƒ šúïÏ%©!$# ’n<Î) t•s? öNs9r& } :‬‬
‫ﻭﻭﺟﻪ ﻣﺎ ﺫﻛﺮﻩ ﺍﳌﺼﻨﻒ ﻇﺎﻫﺮ ‪ ،‬ﻓﺈﻥ ﺍﻟﺮﺏ ﻭﺍﻹﻟﻪ ﻫﻮ ﺍﻟﺬﻱ ﻟﻪ ﺍﳊﻜﻢ ﺍﻟﻘﺪﺭﻱ ‪،‬‬
‫ﻭﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ‪ ،‬ﻭﺍﳊﻜﻢ ﺍﳉﺰﺍﺋﻲ ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺆﻟﻪ ﻭﻳﻌﺒﺪ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ‪ ،‬ﻭﻳﻄﺎﻉ‬
‫ﻃﺎﻋﺔ ﻣﻄﻠﻘﺔ ﻓﻼ ﻳﻌﺼﻰ ‪ ،‬ﲝﻴﺚ ﺗﻜﻮﻥ ﺍﻟﻄﺎﻋﺎﺕ ﻛﻠﻬﺎ ﺗﺒﻌﺎ ﻟﻄﺎﻋﺘﻪ ‪ ،‬ﻓﺈﺫﺍ ﺍﲣﺬ ﺍﻟﻌﺒﺪ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﻭﺍﻷﻣﺮﺍﺀ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ‪ ،‬ﻭﺟﻌﻞ ﻃﺎﻋﺘﻬﻢ ﻫﻲ ﺍﻷﺻﻞ ‪ ،‬ﻭﻃﺎﻋﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺗﺒﻌﺎ ﳍﺎ ﻓﻘﺪ‬
‫ﺍﲣﺬﻫﻢ ﺃﺭﺑﺎﺑﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻳﺘﺄﳍﻬﻢ ﻭﻳﺘﺤﺎﻛﻢ ﺇﻟﻴﻬﻢ ‪ ،‬ﻭﻳﻘﺪﻡ ﺣﻜﻤﻬﻢ ﻋﻠﻰ ﺣﻜﻢ ﺍﷲ‬
‫ﻭﺭﺳﻮﻟﻪ ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻜﻔﺮ ﺑﻌﻴﻨﻪ ‪ ،‬ﻓﺈﻥ ﺍﳊﻜﻢ ﻛﻠﻪ ﷲ ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻛﻠﻬﺎ ﷲ ‪.‬‬
‫ﺑﺎﺏ ﻣﻦ ﺟﺤﺪ ﺷﻴﺌﺎ ﻣﻦ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬
‫ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪] (2) { 4 Ç`»uH÷q§•9$$Î/ tbrã•àÿõ3tƒ öNèdur } :‬ﺍﻟﺮﻋﺪ ‪. [ 30‬‬
‫ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ :‬ﻗﺎﻝ ﻋﻠﻲ ‪ :‬ﺣﺪﺛﻮﺍ ﺍﻟﻨﺎﺱ ﲟﺎ ﻳﻌﺮﻓﻮﻥ ‪ ،‬ﺃﺗﺮﻳﺪﻭﻥ ﺃﻥ ﻳﻜﺬﺏ ﺍﷲ‬
‫ﻭﺭﺳﻮﻟﻪ ؟ ‪.‬‬
‫ﻭﺭﻭﻯ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻋﻦ ﻣﻌﻤﺮ ﻋﻦ ﺍﺑﻦ ﻃﺎﻭﺱ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ :‬ﺃﻧﻪ ﺭﺃﻯ ﺭﺟﻼ‬
‫ﺍﻧﺘﻔﺾ ﳌﺎ ﲰﻊ ﺣﺪﻳﺜﺎ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﰲ ﺍﻟﺼﻔﺎﺕ ﺍﺳﺘﻨﻜﺎﺭﺍ ﻟﺬﻟﻚ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﻣﺎ ﻓﺮﻕ ﻫﺆﻻﺀ ؟‬
‫ﳚﺪﻭﻥ ﺭﻗﺔ ﻋﻨﺪ ﳏﻜﻤﻪ ‪ ،‬ﻭﻳﻬﻠﻜﻮﻥ ﻋﻨﺪ ﻣﺘﺸﺎ‪‬ﻪ ؟ ﺍﻧﺘﻬﻰ ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ ‪. 60 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ﺁﻳﺔ ‪. 30 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻭﳌﺎ ﲰﻌﺖ ﻗﺮﻳﺶ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻳﺬﻛﺮ ﺍﻟﺮﲪﻦ ‪ ،‬ﺃﻧﻜﺮﻭﺍ ﺫﻟﻚ ‪ ،‬ﻓﺄﻧﺰﻝ ﺍﷲ ﻓﻴﻬﻢ ‪} :‬‬

‫‪. (1) { 4 Ç`»uH÷q§•9$$Î/ tbrã•àÿõ3tƒ öNèdur‬‬

‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﻋﺪﻡ ﺍﻹﳝﺎﻥ ﲜﺤﺪ ﺷﻲﺀ ﻣﻦ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺍﻟﺮﻋﺪ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺗﺮﻙ ﺍﻟﺘﺤﺪﻳﺚ ﲟﺎ ﻻ ﻳﻔﻬﻢ ﺍﻟﺴﺎﻣﻊ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺫﻛﺮ ﺍﻟﻌﻠﺔ ﺃﻧﻪ ﻳﻔﻀﻲ ﺇﱃ ﺗﻜﺬﻳﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ‪ ،‬ﻭﻟﻮ ﱂ ﻳﺘﻌﻤﺪ ﺍﳌﻨﻜﺮ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﻛﻼﻡ ﺍﺑﻦ ﻋﺒﺎﺱ ﳌﻦ ﺍﺳﺘﻨﻜﺮ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ ‪ ،‬ﻭﺃﻧﻪ ﺃﻫﻠﻜﻪ ‪.‬‬
‫ﺑﺎﺏ ﻣﻦ ﺟﺤﺪ ﺷﻴﺌﺎ ﻣﻦ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬
‫ﺃﺻﻞ ﺍﻹﳝﺎﻥ ﻭﻗﺎﻋﺪﺗﻪ ﺍﻟﱵ ﻳﻨﺒﲏ ﻋﻠﻴﻬﺎ ﻫﻮ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ‪ ،‬ﻭﺑﺄﲰﺎﺋﻪ ‪ ،‬ﻭﺻﻔﺎﺗﻪ ‪.‬‬
‫ﻭﻛﻠﻤﺎ ﻗﻮﻱ ﻋﻠﻢ ﺍﻟﻌﺒﺪ ﺑﺬﻟﻚ ﻭﺇﳝﺎﻧﻪ ﺑﻪ ‪ ،‬ﻭﺗﻌﺒﺪ ﷲ ﺑﺬﻟﻚ ﻗﻮﻱ ﺗﻮﺣﻴﺪﻩ ‪ ،‬ﻓﺈﺫﺍ ﻋﻠﻢ ﺃﻥ‬
‫ﺍﷲ ﻣﺘﻮﺣﺪ ﺑﺼﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ﻣﺘﻔﺮﺩ ﺑﺎﻟﻌﻈﻤﺔ ﻭﺍﳉﻼﻝ ﻭﺍﳉﻤﺎﻝ ﻟﻴﺲ ﻟﻪ ﰲ ﻛﻤﺎﻟﻪ ﻣﺜﻴﻞ ‪،‬‬
‫ﺃﻭﺟﺐ ﻟﻪ ﺫﻟﻚ ﺃﻥ ﻳﻌﺮﻑ ﻭﻳﺘﺤﻘﻖ ﺃﻧﻪ ﻫﻮ ﺍﻹﻟﻪ ﺍﳊﻖ ‪ ،‬ﻭﺃﻥ ﺇﳍﻴﺔ ﻣﺎ ﺳﻮﺍﻩ ﺑﺎﻃﻠﺔ ‪ ،‬ﻓﻤﻦ‬
‫ﺟﺤﺪ ﺷﻴﺌﺎ ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ﻭﺻﻔﺎﺗﻪ ﻓﻘﺪ ﺃﺗﻰ ﲟﺎ ﻳﻨﺎﻗﺾ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻳﻨﺎﻓﻴﻪ ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺷﻌﺐ‬
‫ﺍﻟﻜﻔﺮ ‪.‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪{ šcrã•Ïÿ»s3ø9$# ãNèdçŽsYò2r&ur $pktXrã•Å6Zム¢OèO «!$# |MyJ÷èÏR tbqèùÌ•÷ètƒ } :‬‬

‫} ‪] (2) { ÇÑÌÈ šcrã•Ïÿ»s3ø9$# ãNèdçŽsYò2r&ur $pktXrã•Å6Zム¢OèO «!$# |MyJ÷èÏR tbqèùÌ•÷ètƒ‬ﺍﻟﻨﺤﻞ ‪[83 :‬‬
‫ﻗﺎﻝ ﳎﺎﻫﺪ ﻣﺎ ﻣﻌﻨﺎﻩ ‪ :‬ﻫﻮ ﻗﻮﻝ ﺍﻟﺮﺟﻞ ‪ :‬ﻫﺬﺍ ﻣﺎﱄ ﻭﺭﺛﺘﻪ ﻋﻦ ﺁﺑﺎﺋﻲ ‪.‬‬
‫ﻭﻗﺎﻝ ﻋﻮﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪ :‬ﻳﻘﻮﻟﻮﻥ ‪ :‬ﻟﻮﻻ ﻓﻼﻥ ﱂ ﻳﻜﻦ ﻛﺬﺍ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﺘﻴﺒﺔ ‪ :‬ﻳﻘﻮﻟﻮﻥ ‪ :‬ﻫﺬﺍ ﺑﺸﻔﺎﻋﺔ ﺁﳍﺘﻨﺎ ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ﺁﻳﺔ ‪. 30 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺁﻳﺔ ‪. 83 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ‪ -‬ﺑﻌﺪ ﺣﺪﻳﺚ ﺯﻳﺪ ﺑﻦ ﺧﺎﻟﺪ ﺍﻟﺬﻱ ﻓﻴﻪ ‪ :‬ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝ ‪ } :‬ﺃﺻﺒﺢ‬

‫ﻣﻦ ﻋﺒﺎﺩﻱ ﻣﺆﻣﻦ ﰊ ﻭﻛﺎﻓﺮ { )‪ ، (1‬ﺍﳊﺪﻳﺚ‪ -‬ﻭﻗﺪ ﺗﻘﺪﻡ‪ : -‬ﻭﻫﺬﺍ ﻛﺜﲑ ﰲ ﺍﻟﻜﺘﺎﺏ‬
‫ﻭﺍﻟﺴﻨﺔ ‪ ،‬ﻳﺬﻡ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﻳﻀﻴﻒ ﺇﻧﻌﺎﻣﻪ ﺇﱃ ﻏﲑﻩ ﻭﻳﺸﺮﻙ ﺑﻪ ‪.‬‬
‫ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ ‪ :‬ﻫﻮ ﻛﻘﻮﳍﻢ ‪ :‬ﻛﺎﻧﺖ ﺍﻟﺮﻳﺢ ﻃﻴﺒﺔ ‪ ،‬ﻭﺍﳌﻼﺡ ﺣﺎﺫﻗﺎ ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﳑﺎ‬
‫ﻫﻮ ﺟﺎﺭ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﻛﺜﲑ ‪.‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬
‫ﺍﻷﻭﱃ ‪ :‬ﺗﻔﺴﲑ ﻣﻌﺮﻓﺔ ﺍﻟﻨﻌﻤﺔ ﻭﺇﻧﻜﺎﺭﻫﺎ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﻣﻌﺮﻓﺔ ﺃﻥ ﻫﺬﺍ ﺟﺎﺭ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﻛﺜﲑ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺗﺴﻤﻴﺔ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺇﻧﻜﺎﺭﺍ ﻟﻠﻨﻌﻤﺔ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺍﺟﺘﻤﺎﻉ ﺍﻟﻀﺪﻳﻦ ﰲ ﺍﻟﻘﻠﺐ ‪.‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪] (2) { $pktXrã•Å6Zム¢OèO «!$# |MyJ÷èÏR tbqèùÌ•÷ètƒ } :‬ﺍﻟﻨﺤﻞ‪[83 :‬‬
‫ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﳋﻠﻖ ﺇﺿﺎﻓﺔ ﺍﻟﻨﻌﻢ ﺇﱃ ﺍﷲ ﻗﻮﻻ ﻭﺍﻋﺘﺮﺍﻓﺎ ﻛﻤﺎ ﺗﻘﺪﻡ ‪ ،‬ﻭﺑﺬﻟﻚ ﻳﺘﻢ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ‪ ،‬ﻓﻤﻦ ﺃﻧﻜﺮ ﻧﻌﻢ ﺍﷲ ﺑﻘﻠﺒﻪ ﻭﻟﺴﺎﻧﻪ ﻓﺬﻟﻚ ﻛﺎﻓﺮ ﻟﻴﺲ ﻣﻌﻪ ﻣﻦ ﺍﻟﺪﻳﻦ ﺷﻲﺀ ‪.‬‬
‫ﻭﻣﻦ ﺃﻗﺮ ﺑﻘﻠﺒﻪ ﺃﻥ ﺍﻟﻨﻌﻢ ﻛﻠﻬﺎ ﻣﻦ ﺍﷲ ﻭﺣﺪﻩ ‪ ،‬ﻭﻫﻮ ﺑﻠﺴﺎﻧﻪ ﺗﺎﺭﺓ ﻳﻀﻴﻔﻬﺎ ﺇﱃ ﺍﷲ ‪ ،‬ﻭﺗﺎﺭﺓ‬
‫ﻳﻀﻴﻔﻬﺎ ﺇﱃ ﻧﻔﺴﻪ ﻭﻋﻤﻠﻪ ﻭﺇﱃ ﺳﻌﻲ ﻏﲑﻩ ﻛﻤﺎ ﻫﻮ ﺟﺎﺭ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ‪ ،‬ﻓﻬﺬﺍ‬
‫ﳚﺐ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺃﻥ ﻳﺘﻮﺏ ﻣﻨﻪ ‪ ،‬ﻭﺃﻥ ﻻ ﻳﻀﻴﻒ ﺍﻟﻨﻌﻢ ﺇﻻ ﺇﱃ ﻣﻮﻟﻴﻬﺎ ‪ ،‬ﻭﺃﻥ ﳚﺎﻫﺪ ﻧﻔﺴﻪ ﻋﻠﻰ‬
‫ﺫﻟﻚ ﻭﻻ ﻳﺘﺤﻘﻖ ﺍﻹﳝﺎﻥ ﺇﻻ ﺑﺈﺿﺎﻓﺔ ﺍﻟﻨﻌﻢ ﺇﱃ ﺍﷲ ﻗﻮﻻ ﻭﺍﻋﺘﺮﺍﻓﺎ ‪.‬‬
‫ﻓﺈﻥ ﺍﻟﺸﻜﺮ ﺍﻟﺬﻱ ﻫﻮ ﺭﺃﺱ ﺍﻹﳝﺎﻥ ﻣﺒﲏ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﺭﻛﺎﻥ ‪:‬‬
‫ﺍﻋﺘﺮﺍﻑ ﺍﻟﻘﻠﺐ ﺑﻨﻌﻢ ﺍﷲ ﻛﻠﻬﺎ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﻏﲑﻩ ‪.‬‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ )‪ ، (810‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (71‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻻﺳﺘﺴﻘﺎﺀ )‪ ، (1525‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﺐ )‪، (3906‬‬
‫ﺃﲪﺪ )‪ ، (117/4‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪. (451‬‬
‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺁﻳﺔ ‪. 83 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻭﺍﻟﺘﺤﺪﺙ ‪‬ﺎ ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﺍﷲ ‪‬ﺎ ‪.‬‬

‫ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ‪‬ﺎ ﻋﻠﻰ ﻃﺎﻋﺔ ﺍﳌﻨﻌﻢ ﻭﻋﺒﺎﺩﺗﻪ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪{ šcqßJn=÷ès? öNçFRr&ur #YŠ#y‰Rr& ¬! (#qè=yèøgrB Ÿxsù } :‬‬

‫} ‪] (1) { ÇËËÈ šcqßJn=÷ès? öNçFRr&ur #YŠ#y‰Rr& ¬! (#qè=yèøgrB Ÿxsù‬ﺍﻟﺒﻘﺮﺓ ‪[22 :‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ -‬ﰲ ﺍﻵﻳﺔ‪ : -‬ﺍﻷﻧﺪﺍﺩ ‪ :‬ﻫﻮ ﺍﻟﺸﺮﻙ ‪ ،‬ﺃﺧﻔﻲ ﻣﻦ ﺩﺑﻴﺐ ﺍﻟﻨﻤﻞ ﻋﻠﻰ ﺻﻔﺎﺓ‬
‫ﺳﻮﺩﺍﺀ ﰲ ﻇﻠﻤﺔ ﺍﻟﻠﻴﻞ ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺗﻘﻮﻝ ‪ :‬ﻭﺍﷲ ﻭﺣﻴﺎﺗﻚ ﻳﺎ ﻓﻼﻥ ﻭﺣﻴﺎﰐ ‪ ،‬ﻭﺗﻘﻮﻝ ‪ :‬ﻟﻮﻻ‬
‫ﻛﻠﻴﺒﺔ ﻫﺬﺍ ﻷﺗﺎﻧﺎ ﺍﻟﻠﺼﻮﺹ ‪ ،‬ﻭﻟﻮﻻ ﺍﻟﺒﻂ ﰲ ﺍﻟﺪﺍﺭ ﻷﺗﻰ ﺍﻟﻠﺼﻮﺹ ‪ ،‬ﻭﻗﻮﻝ ﺍﻟﺮﺟﻞ ﻟﺼﺎﺣﺒﻪ ‪:‬‬
‫ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻭﺷﺌﺖ ‪ ،‬ﻭﻗﻮﻝ ﺍﻟﺮﺟﻞ ‪ :‬ﻟﻮﻻ ﺍﷲ ﻭﻓﻼﻥ ‪ ،‬ﻻ ﲡﻌﻞ ﻓﻴﻬﺎ ﻓﻼﻧﺎ ‪ ،‬ﻫﺬﺍ ﻛﻠﻪ ﺑﻪ‬
‫ﺷﺮﻙ ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ‪.‬‬
‫ﻭﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ t‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ } :‬ﻣﻦ ﺣﻠﻒ ﺑﻐﲑ ﺍﷲ ﻓﻘﺪ ﻛﻔﺮ ‪،‬‬

‫ﺃﻭ ﺃﺷﺮﻙ { )‪ . (2‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺣﺴﻨﻪ ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﳊﺎﻛﻢ ‪.‬‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ :‬ﻷﻥ ﺃﺣﻠﻒ ﺑﺎﷲ ﻛﺎﺫﺑﺎ ‪ ،‬ﺃﺣﺐ ﺇﱄ ﻣﻦ ﺃﻥ ﺃﺣﻠﻒ ﺑﻐﲑﻩ ﺻﺎﺩﻗﺎ ‪.‬‬
‫ﻭﻋﻦ ﺣﺬﻳﻔﺔ ‪ t‬ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ ‪ } :‬ﻻ ﺗﻘﻮﻟﻮﺍ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻭﺷﺎﺀ ﻓﻼﻥ ﻭﻟﻜﻦ‬

‫ﻗﻮﻟﻮﺍ ‪ :‬ﻣﺎ ﺷﺎﺀ ﺍﷲ ﰒ ﺷﺎﺀ ﻓﻼﻥ { )‪ . (3‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﺑﺴﻨﺪ ﺻﺤﻴﺢ ‪.‬‬
‫ﻭﺟﺎﺀ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ‪ :‬ﺃﻧﻪ ﻳﻜﺮﻩ ‪ :‬ﺃﻋﻮﺫ ﺑﺎﷲ ﻭﺑﻚ ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻘﻮﻝ ‪ :‬ﺑﺎﷲ ﰒ‬
‫ﺑﻚ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻭﻳﻘﻮﻝ ‪ :‬ﻟﻮﻻ ﺍﷲ ﰒ ﻓﻼﻥ ‪ ،‬ﻭﻻ ﻳﻘﻮﻝ ‪ :‬ﻟﻮﻻ ﺍﷲ ﻭﻓﻼﻥ ‪.‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. 22 :‬‬

‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺩﺏ )‪ ، (5757‬ﻣﺴﻠﻢ ﺍﻷﳝﺎﻥ )‪ ، (1646‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ )‪ ، (1535‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻷﳝﺎﻥ‬
‫ﻭﺍﻟﻨﺬﻭﺭ )‪ ، (3766‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ )‪ ، (3251‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻜﻔﺎﺭﺍﺕ )‪ ، (2094‬ﺃﲪﺪ )‪، (69/2‬‬
‫ﻣﺎﻟﻚ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ )‪ ، (1037‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ )‪. (2341‬‬
‫)‪ (3‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ )‪ ، (4980‬ﺃﲪﺪ )‪. (393/5‬‬

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‫ﺍﻷﻭﱃ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺍﻟﺒﻘﺮﺓ ﰲ ﺍﻷﻧﺪﺍﺩ ‪.‬‬

‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻳﻔﺴﺮﻭﻥ ﺍﻵﻳﺔ ﺍﻟﻨﺎﺯﻟﺔ ﰲ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﺃ‪‬ﺎ ﺗﻌﻢ‬
‫ﺍﻷﺻﻐﺮ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺃﻥ ﺍﳊﻠﻒ ﺑﻐﲑ ﺍﷲ ﺷﺮﻙ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﺣﻠﻒ ﺑﻐﲑ ﺍﷲ ﺻﺎﺩﻗﺎ ﻓﻬﻮ ﺃﻛﱪ ﻣﻦ ﺍﻟﻴﻤﲔ ﺍﻟﻐﻤﻮﺱ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻮﺍﻭ ﻭﰒ ﰲ ﺍﻟﻠﻔﻆ ‪.‬‬
‫) ‪(1‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪{ ÇËËÈ šcqßJn=÷ès? öNçFRr&ur #YŠ#y‰Rr& ¬! (#qè=yèøgrB Ÿxsù } :‬‬

‫‪«!$# Èbrߊ `ÏB ä‹Ï‚-Gtƒ `tB Ĩ$¨Z9$# šÆÏBur‬‬ ‫ﺍﻟﺘﺮﲨﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻋﻠﻰ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪} :‬‬

‫]ﺍﻟﺒﻘﺮﺓ ‪ [165 :‬ﺍﻵﻳﺔ ‪ ،‬ﻳﻘﺼﺪ ‪‬ﺎ ﺍﻟﺸﺮﻙ ﺍﺛﱪ ﺑﺄﻥ ﳚﻌﻞ ﷲ ﻧﺪﺍ ﰲ ﺍﻟﻌﺒﺎﺩﺓ‬ ‫) ‪(2‬‬
‫&‪{ #YŠ#y‰Rr‬‬
‫ﻭﺍﳊﺐ ﻭﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺘﺮﲨﺔ ﺍﳌﺮﺍﺩ ‪‬ﺎ ﺍﻟﺸﺮﻙ ﺍﻷﺻﻐﺮ ﻛﺎﻟﺸﺮﻙ ﰲ ﺍﻷﻟﻔﺎﻅ ﻛﺎﳊﻠﻒ ﺑﻐﲑ ﺍﷲ ‪،‬‬
‫ﻭﻛﺎﻟﺘﺸﺮﻳﻚ ﺑﲔ ﺍﷲ ﻭﺑﲔ ﺧﻠﻘﻪ ﰲ ﺍﻷﻟﻔﺎﻅ ﻛـﻠﻮﻻ ﺍﷲ ﻭﻓﻼﻥ ﻭﻫﺬﺍ ﺑﺎﷲ ﻭﺑﻚ ‪ ،‬ﻭﻛﺈﺿﺎﻓﺔ‬
‫ﺍﻷﺷﻴﺎﺀ ﻭﻭﻗﻮﻋﻬﺎ ﻟﻐﲑ ﺍﷲ ﻛﻠﻮﻻ ﺍﳊﺎﺭﺱ ﻷﺗﺎﻧﺎ ﺍﻟﻠﺼﻮﺹ ‪ ،‬ﻭﻟﻮﻻ ﺍﻟﺪﻭﺍﺀ ﺍﻟﻔﻼﱐ ﳍﻠﻜﺖ ‪.‬‬
‫ﻭﻟﻮﻻ ﺣﺬﻕ ﻓﻼﻥ ﰲ ﺍﳌﻜﺴﺐ ﺍﻟﻔﻼﱐ ﳌﺎ ﺣﺼﻞ ‪ . .‬ﻓﻜﻞ ﻫﺬﺍ ﻳﻨﺎﰲ ﺍﻟﺘﻮﺣﻴﺪ ‪.‬‬
‫ﻭﺍﻟﻮﺍﺟﺐ ﺃﻥ ﺗﻀﺎﻑ ﺍﻷﻣﻮﺭ ﻭﻭﻗﻮﻋﻬﺎ ﻭﻧﻔﻊ ﺍﻷﺳﺒﺎﺏ ﺇﱃ ﺇﺭﺍﺩﺓ ﺍﷲ ﻭﺇﱃ ﺍﷲ ﺍﺑﺘﺪﺍﺀ ‪،‬‬
‫ﻭﻳﺬﻛﺮ ﻣﻊ ﺫﻟﻚ ﻣﺮﺗﺒﺔ ﺍﻟﺴﺒﺐ ﻭﻧﻔﻌﻪ ‪ ،‬ﻓﻴﻘﻮﻝ ‪ :‬ﻟﻮﻻ ﺍﷲ ﰒ ﻛﺬﺍ ﻟﻴﻌﻠﻢ ﺃﻥ ﺍﻷﺳﺒﺎﺏ ﻣﺮﺑﻮﻃﺔ‬
‫ﺑﻘﻀﺎﺀ ﺍﷲ ﻭﻗﺪﺭﻩ ‪.‬‬
‫ﻓﻼ ﻳﺘﻢ ﺗﻮﺣﻴﺪ ﺍﻟﻌﺒﺪ ﺣﱴ ﻻ ﳚﻌﻞ ﷲ ﻧﺪﺍ ﰲ ﻗﻠﺒﻪ ﻭﻗﻮﻟﻪ ﻭﻓﻌﻠﻪ ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻴﻤﻦ ﱂ ﻳﻘﻨﻊ ﺑﺎﳊﻠﻒ ﺑﺎﷲ‬
‫ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ‪ :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ } :‬ﻻ ﲢﻠﻔﻮﺍ ﺑﺂﺑﺎﺋﻜﻢ ‪ ،‬ﻣﻦ ﺣﻠﻒ ﺑﺎﷲ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. 22 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. 165 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻓﻠﻴﺼﺪﻕ ‪ ،‬ﻭﻣﻦ ﺣﻠﻒ ﻟﻪ ﺑﺎﷲ ﻓﻠﲑﺽ ‪ ،‬ﻭﻣﻦ ﱂ ﻳﺮﺽ ﻓﻠﻴﺲ ﻣﻦ ﺍﷲ { )‪ . (1‬ﺭﻭﺍﻩ ﺍﺑﻦ‬
‫ﻣﺎﺟﻪ ﺑﺴﻨﺪ ﺣﺴﻦ ‪.‬‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ )‪ ، (3624‬ﻣﺴﻠﻢ ﺍﻷﳝﺎﻥ )‪ ، (1646‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ )‪ ، (1534‬ﺍﺑﻦ ﻣﺎﺟﻪ‬
‫ﺍﻟﻜﻔﺎﺭﺍﺕ )‪ ، (2101‬ﺃﲪﺪ )‪ ، (76/2‬ﻣﺎﻟﻚ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ )‪ ، (1037‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﻨﺬﻭﺭ ﻭﺍﻷﳝﺎﻥ )‪(2341‬‬
‫‪.‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳊﻠﻒ ﺑﺎﻵﺑﺎﺀ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺍﻷﻣﺮ ﻟﻠﻤﺤﻠﻮﻑ ﻟﻪ ﺑﺎﷲ ﺃﻥ ﻳﺮﺿﻰ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﻭﻋﻴﺪ ﻣﻦ ﱂ ﻳﺮﺽ ‪.‬‬
‫ﺑﺎﺏ ﻣﻦ ﱂ ﻳﻘﻨﻊ ﰲ ﺍﳊﻠﻒ ﺑﺎﷲ‬
‫ﻭﻳﺮﺍﺩ ‪‬ﺬﺍ ﺇﺫﺍ ﺗﻮﺟﻬﺖ ﺍﻟﻴﻤﲔ ﻋﻠﻰ ﺧﺼﻤﻚ ﻭﻫﻮ ﻣﻌﺮﻭﻑ ﺑﺎﻟﺼﺪﻕ ﺃﻭ ﻇﺎﻫﺮﻩ ﺍﳋﲑ‬
‫ﻭﺍﻟﻌﺪﺍﻟﺔ ‪ ،‬ﻓﺈﻧﻪ ﻳﺘﻌﲔ ﻋﻠﻴﻚ ﺍﻟﺮﺿﺎ ﻭﺍﻟﻘﻨﺎﻋﺔ ﺑﻴﻤﻴﻨﻪ ؛ ﻷﻧﻪ ﻟﻴﺲ ﻋﻨﺪﻙ ﻳﻘﲔ ﻳﻌﺎﺭﺽ ﺻﺪﻗﻪ ‪.‬‬
‫ﻭﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﺗﻌﻈﻴﻢ ﺭ‪‬ﻢ ﻭﺇﺟﻼﳍﻢ ﻳﻮﺟﺐ ﻋﻠﻴﻚ ﺃﻥ ﺗﺮﺿﻰ ﺑﺎﳊﻠﻒ‬
‫ﺑﺎﷲ ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻟﻮ ﺑﺬﻟﺖ ﻟﻪ ﺍﻟﻴﻤﲔ ﺑﺎﷲ ﻓﻠﻢ ﻳﺮﺽ ﺇﻻ ﺑﺎﳊﻠﻒ ﺑﺎﻟﻄﻼﻕ ‪ ،‬ﺃﻭ ﺩﻋﺎﺀ ﺍﳋﺼﻢ ﻋﻠﻰ‬
‫ﻧﻔﺴﻪ ﺑﺎﻟﻌﻘﻮﺑﺎﺕ ‪ ،‬ﻓﻬﻮ ﺩﺍﺧﻞ ﰲ ﺍﻟﻮﻋﻴﺪ ؛ ﻷﻥ ﺫﻟﻚ ﺳﻮﺀ ﺃﺩﺏ ﻭﺗﺮﻙ ﻟﺘﻌﻈﻴﻢ ﺍﷲ ‪،‬‬
‫ﻭﺍﺳﺘﺪﺭﺍﻙ ﻋﻠﻰ ﺣﻜﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﻦ ﻋﺮﻑ ﻣﻨﻪ ﺍﻟﻔﺠﻮﺭ ﻭﺍﻟﻜﺬﺏ ‪ ،‬ﻭﺣﻠﻒ ﻋﻠﻰ ﻣﺎ ﺗﻴﻘﻦ ﻛﺬﺑﻪ ﻓﻴﻪ ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺪﺧﻞ‬
‫ﺗﻜﺬﻳﺒﻪ ﰲ ﺍﻟﻮﻋﻴﺪ ﻟﻠﻌﻠﻢ ﺑﻜﺬﺑﻪ ‪ ،‬ﻭﺃﻧﻪ ﻟﻴﺲ ﰲ ﻗﻠﺒﻪ ﻣﻦ ﺗﻌﻈﻴﻢ ﺍﷲ ﻣﺎ ﻳﻄﻤﺌﻦ ﺍﻟﻨﺎﺱ ﺇﱃ‬
‫ﳝﻴﻨﻪ ‪ ،‬ﻓﺘﻌﲔ ﺇﺧﺮﺍﺝ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻮﻋﻴﺪ ﻷﻥ ﺣﺎﻟﺘﻪ ﻣﺘﻴﻘﻨﺔ ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻭﺷﺌﺖ‬
‫ﻋﻦ ﻗﺘﻴﻠﺔ ‪ } :‬ﺃﻥ ﻳﻬﻮﺩﻳﺎ ﺃﺗﻰ ﺍﻟﻨﱯ ‪ r‬ﻓﻘﺎﻝ ‪ :‬ﺇﻧﻜﻢ ﺗﺸﺮﻛﻮﻥ ‪ ،‬ﺗﻘﻮﻟﻮﻥ ‪ :‬ﻣﺎ ﺷﺎﺀ ﺍﷲ‬
‫ﻭﺷﺌﺖ ‪ ،‬ﻭﺗﻘﻮﻟﻮﻥ ‪ :‬ﻭﺍﻟﻜﻌﺒﺔ ‪ ،‬ﻓﺄﻣﺮﻫﻢ ﺍﻟﻨﱯ ‪ r‬ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﳛﻠﻔﻮﺍ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ‪ :‬ﻭﺭﺏ ﺍﻟﻜﻌﺒﺔ ‪،‬‬
‫ﻭﺃﻥ ﻳﻘﻮﻟﻮﺍ ‪ :‬ﻣﺎ ﺷﺎﺀ ﺍﷲ ﰒ ﺷﺌﺖ { )‪ ، (1‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻭﺻﺤﺤﻪ ‪.‬‬

‫ﻭﻟﻪ ﺃﻳﻀﺎ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ } :‬ﺃﻥ ﺭﺟﻼ ﻗﺎﻝ ﻟﻠﻨﱯ ‪ r‬ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻭﺷﺌﺖ ‪،‬‬

‫)‪ (1‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻷﳝﺎﻥ ﻭﺍﻟﻨﺬﻭﺭ )‪ ، (3773‬ﺃﲪﺪ )‪. (372/6‬‬

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‫ﻓﻘﺎﻝ ‪ " :‬ﺃﺟﻌﻠﺘﲏ ﷲ ﻧﺪﺍ ؟ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻭﺣﺪﻩ { )‪. (1‬‬

‫ﻭﻻﺑﻦ ﻣﺎﺟﻪ ‪ } ،‬ﻋﻦ ﺍﻟﻄﻔﻴﻞ ﺃﺧﻲ ﻋﺎﺋﺸﺔ ﻷﻣﻬﺎ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺭﺃﻳﺖ ﻛﺄﱐ ﺃﺗﻴﺖ ﻋﻠﻰ ﻧﻔﺮ‬
‫ﻣﻦ ﺍﻟﻴﻬﻮﺩ ‪ ،‬ﻗﻠﺖ ‪ :‬ﺇﻧﻜﻢ ﻷﻧﺘﻢ ﺍﻟﻘﻮﻡ ﻟﻮﻻ ﺃﻧﻜﻢ ﺗﻘﻮﻟﻮﻥ ﻋﺰﻳﺮ ﺍﺑﻦ ﺍﷲ ‪ ،‬ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺇﻧﻜﻢ ﻷﻧﺘﻢ‬
‫ﺍﻟﻘﻮﻡ ﻟﻮﻻ ﺃﻧﻜﻢ ﺗﻘﻮﻟﻮﻥ ‪ :‬ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻭﺷﺎﺀ ﳏﻤﺪ ‪ ،‬ﰒ ﻣﺮﺭﺕ ﺑﻨﻔﺮ ﻣﻦ ﺍﻟﻨﺼﺎﺭﻯ ‪ ،‬ﻓﻘﻠﺖ ‪:‬‬
‫ﺇﻧﻜﻢ ﻷﻧﺘﻢ ﺍﻟﻘﻮﻡ ﻟﻮﻻ ﺃﻧﻜﻢ ﺗﻘﻮﻟﻮﻥ ‪ :‬ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﺍﷲ ‪ ،‬ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺇﻧﻜﻢ ﻷﻧﺘﻢ ﺍﻟﻘﻮﻡ ‪ ،‬ﻟﻮﻻ‬
‫ﺃﻧﻜﻢ ﺗﻘﻮﻟﻮﻥ ‪ :‬ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻭﺷﺎﺀ ﳏﻤﺪ ‪ ،‬ﻓﻠﻔﺎ ﺃﺻﺒﺤﺖ ﺃﺧﱪﺕ ‪‬ﺎ ﻣﻦ ﺃﺧﱪﺕ ‪ ،‬ﰒ ﺃﺗﻴﺖ‬
‫ﺍﻟﻨﱯ ‪ r‬ﻓﺄﺧﱪﺗﻪ ‪ ،‬ﻗﺎﻝ ‪ " :‬ﻫﻞ ﺃﺧﱪﺕ ‪‬ﺎ ﺃﺣﺪﺍ ؟ " ‪ .‬ﻗﻠﺖ ‪ :‬ﻧﻌﻢ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻓﺤﻤﺪ ﺍﷲ‬
‫ﻭﺃﺛﲎ ﻋﻠﻴﻪ ‪ ،‬ﰒ ﻗﺎﻝ ‪ " :‬ﺃﻣﺎ ﺑﻌﺪ ‪ ،‬ﻓﺈﻥ ﻃﻔﻴﻼ ﺭﺃﻯ ﺭﺅﻳﺎ ﺃﺧﱪ ‪‬ﺎ ﻣﻦ ﺃﺧﱪ ﻣﻨﻜﻢ ‪ ،‬ﻭﺇﻧﻜﻢ‬
‫ﻗﻠﺘﻢ ﻛﻠﻤﺔ ﻛﺎﻥ ﳝﻨﻌﲏ ﻛﺬﺍ ﻭﻛﺬﺍ ﺃﻥ ﺃ‪‬ﺎﻛﻢ ﻋﻨﻬﺎ ‪ ،‬ﻓﻼ ﺗﻘﻮﻟﻮﺍ ‪ :‬ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻭﺷﺎﺀ ﳏﻤﺪ ‪،‬‬
‫ﻭﻟﻜﻦ ﻗﻮﻟﻮﺍ ‪ :‬ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻭﺣﺪﻩ { )‪. (2‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﻣﻌﺮﻓﺔ ﺍﻟﻴﻬﻮﺩ ﺑﺎﻟﺸﺮﻙ ﺍﻷﺻﻐﺮ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﻓﻬﻢ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﻫﻮﻯ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﻗﻮﻟﻪ ‪ } r‬ﺃﺟﻌﻠﺘﲏ ﷲ ﻧﺪﺍ { ‪ .‬ﻓﻜﻴﻒ ﲟﻦ ﻗﺎﻝ ‪ :‬ﻳﺎ ﺃﻛﺮﻡ ﺍﳋﻠﻖ ﻣﺎ ﱄ ﻣﻦ‬
‫ﺃﻟﻮﺫ ﺑﻪ ﺳﻮﺍﻙ ‪ .‬ﻭﺍﻟﺒﻴﺘﲔ ﺑﻌﺪﻩ ؟ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﻟﻘﻮﻟﻪ ‪ } :‬ﳝﻨﻌﲏ ﻛﺬﺍ ﻭﻛﺬﺍ { ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺃﻥ ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﳊﺔ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﻟﻮﺣﻲ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺃ‪‬ﺎ ﻗﺪ ﺗﻜﻮﻥ ﺳﺒﺒﺎ ﻟﺸﺮﻉ ﺑﻌﺾ ﺍﻷﺣﻜﺎﻡ ‪.‬‬

‫)‪ (1‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻜﻔﺎﺭﺍﺕ )‪ ، (2117‬ﺃﲪﺪ )‪. (214/1‬‬

‫)‪ (2‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﻜﻔﺎﺭﺍﺕ )‪ ، (2118‬ﺃﲪﺪ )‪ ، (72/5‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻻﺳﺘﺌﺬﺍﻥ )‪. (2699‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺑﺎﺏ ﻗﻮﻝ‪ :‬ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻭﺷﺌﺖ‬

‫ﻫﺬﻩ ﺍﻟﺘﺮﲨﺔ ﺩﺍﺧﻠﺔ ﰲ ﺍﻟﺘﺮﲨﺔ ﺍﻟﺴﺎﺑﻘﺔ } ‪] (1) { #YŠ#y‰Rr& ¬! (#qè=yèøgrB Ÿxsù‬ﺍﻟﺒﻘﺮﺓ ‪22 :‬‬
‫[‪.‬‬
‫ﺑﺎﺏ ﻣﻦ ﺳﺐ ﺍﻟﺪﻫﺮ ﻓﻘﺪ ﺁﺫﻯ ﺍﷲ‬
‫‪4 ã•÷d¤$!$# žwÎ) !$uZä3Î=ökç‰ $tBur $u‹øtwUur ßNqßJtR $u‹÷R‘‰9$# $uZè?$uŠym žwÎ) }‘Ïd $tB (#qä9$s%ur‬‬ ‫ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪} :‬‬

‫‪] (2) { ÇËÍÈ tbq‘ZÝàtƒ žwÎ) öLèe ÷bÎ) ( AOù=Ïæ ô`ÏB y7Ï9ºx‹Î/ Mçlm; $tBur‬ﺍﳉﺎﺛﻴﺔ ‪. [ 24 :‬‬

‫ﻭﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ ‪ } :‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ :‬ﻳﺆﺫﻳﲏ ﺍﺑﻦ ﺁﺩﻡ ‪،‬‬

‫ﻳﺴﺐ ﺍﻟﺪﻫﺮ ‪ ،‬ﻭﺃﻧﺎ ﺍﻟﺪﻫﺮ ‪ ،‬ﺃﻗﻠﺐ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ { )‪ . (3‬ﻭﰲ ﺭﻭﺍﻳﺔ ‪ } :‬ﻻ ﺗﺴﺒﻮﺍ ﺍﻟﺪﻫﺮ ‪،‬‬

‫ﻓﺈﻥ ﺍﷲ ﻫﻮ ﺍﻟﺪﻫﺮ { )‪. (4‬‬

‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺳﺐ ﺍﻟﺪﻫﺮ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺗﺴﻤﻴﺘﻪ ﺃﺫﻯ ﷲ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺍﻟﺘﺄﻣﻞ ﰲ ﻗﻮﻟﻪ ‪ } :‬ﻓﺈﻥ ﺍﷲ ﻫﻮ ﺍﻟﺪﻫﺮ { )‪. (5‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺃﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﺳﺎﺑﺎ ﻭﻟﻮ ﱂ ﻳﻘﺼﺪﻩ ﺑﻘﻠﺒﻪ ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. 22 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﳉﺎﺛﻴﺔ ﺁﻳﺔ ‪. 24 :‬‬
‫)‪ (3‬ﺍﻟﺒﺨﺎﺭﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ )‪ ، (4549‬ﻣﺴﻠﻢ ﺍﻷﻟﻔﺎﻅ ﻣﻦ ﺍﻷﺩﺏ ﻭﻏﲑﻫﺎ )‪ ، (2246‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ )‪، (5274‬‬
‫ﺃﲪﺪ )‪ ، (496/2‬ﻣﺎﻟﻚ ﺍﳉﺎﻣﻊ )‪. (1846‬‬
‫)‪ (4‬ﺍﻟﺒﺨﺎﺭﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ )‪ ، (4549‬ﻣﺴﻠﻢ ﺍﻷﻟﻔﺎﻅ ﻣﻦ ﺍﻷﺩﺏ ﻭﻏﲑﻫﺎ )‪ ، (2246‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ )‪، (5274‬‬
‫ﺃﲪﺪ )‪ ، (496/2‬ﻣﺎﻟﻚ ﺍﳉﺎﻣﻊ )‪. (1846‬‬
‫)‪ (5‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺩﺏ )‪ ، (5828‬ﻣﺴﻠﻢ ﺍﻷﻟﻔﺎﻅ ﻣﻦ ﺍﻷﺩﺏ ﻭﻏﲑﻫﺎ )‪ ، (2247‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ )‪ ، (5274‬ﻣﺎﻟﻚ‬
‫ﺍﳉﺎﻣﻊ )‪. (1846‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺑﺎﺏ ﻣﻦ ﺳﺐ ﺍﻟﺪﻫﺮ ﻓﻘﺪ ﺳﺐ ﺍﷲ‬

‫ﻭﻫﺬﺍ ﻭﺍﻗﻊ ﻛﺜﲑﺍ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ‪ ،‬ﻭﺗﺒﻌﻬﻢ ﻋﻠﻰ ﻫﺬﺍ ﻛﺜﲑ ﻣﻦ ﺍﻟﻔﺴﺎﻕ ﻭﺍ‪‬ﺎﻥ ﻭﺍﳊﻤﻘﻰ ‪،‬‬
‫ﺇﺫﺍ ﺟﺮﺕ ﺗﺼﺎﺭﻳﻒ ﺍﻟﺪﻫﺮ ﻋﻠﻰ ﺧﻼﻑ ﻣﺮﺍﺩﻫﻢ ﺟﻌﻠﻮﺍ ﻳﺴﺒﻮﻥ ﺍﻟﺪﻫﺮ ﻭﺍﻟﻮﻗﺖ ‪ ،‬ﻭﺭﲟﺎ‬
‫ﻟﻌﻨﻮﻩ ‪.‬‬
‫ﻭﻫﺬﺍ ﻧﺎﺷﺊ ﻣﻦ ﺿﻌﻒ ﺍﻟﺪﻳﻦ ﻭﻣﻦ ﺍﳊﻤﻖ ﻭﺍﳉﻬﻞ ﺍﻟﻌﻈﻴﻢ ‪ ،‬ﻓﺈﻥ ﺍﻟﺪﻫﺮ ﻟﻴﺲ ﻋﻨﺪﻩ ﻣﻦ‬
‫ﺍﻷﻣﺮ ﺷﻲﺀ ‪ ،‬ﻓﺈﻧﻪ ﻣﺪﺑﺮ ﻣﺼﺮﻑ ﻭﺍﻟﺘﺼﺎﺭﻳﻒ ﺍﻟﻮﺍﻗﻌﺔ ﻓﻴﻪ ﺗﺪﺑﲑ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ ‪ ،‬ﻓﻔﻲ ﺍﳊﻘﻴﻘﺔ‬
‫ﻳﻘﻊ ﺍﻟﻌﻴﺐ ﻭﺍﻟﺴﺐ ﻋﻠﻰ ﻣﺪﺑﺮﻩ ‪.‬‬
‫ﻭﻛﻤﺎ ﻷﻧﻪ ﻧﻘﺺ ﰲ ﺍﻟﺪﻳﻦ ﻓﻬﻮ ﻧﻘﺺ ﰲ ﺍﻟﻌﻘﻞ ‪ ،‬ﻓﺒﻪ ﺗﺰﺩﺍﺩ ﺍﳌﺼﺎﺋﺐ ﻭﻳﻌﻈﻢ ﻭﻗﻌﻬﺎ‬
‫ﻭﻳﻐﻠﻖ ﺑﺎﺏ ﺍﻟﺼﱪ ﺍﻟﻮﺍﺟﺐ ‪ ،‬ﻭﻫﺬﺍ ﻣﻨﺎﻑ ﻟﻠﺘﻮﺣﻴﺪ ‪.‬‬
‫ﺃﻣﺎ ﺍﳌﺆﻣﻦ ﻓﺈﻧﻪ ﻳﻌﻠﻢ ﺃﻥ ﺍﻟﺘﺼﺎﺭﻳﻒ ﻭﺍﻗﻌﺔ ﺑﻘﻀﺎﺀ ﺍﷲ ﻭﻗﺪﺭﻩ ﻭﺣﻜﻤﺘﻪ ‪ ،‬ﻓﻼ ﻳﺘﻌﺮﺽ‬
‫ﻟﻌﻴﺐ ﻣﺎ ﱂ ﻳﻌﺒﻪ ﺍﷲ ﻭﻻ ﺭﺳﻮﻟﻪ ‪ ،‬ﺑﻞ ﻳﺮﺿﻰ ﺑﺘﺪﺑﲑ ﺍﷲ ﻭﻳﺴﻠﻢ ﻷﻣﺮﻩ ﻭﺑﺬﻟﻚ ﻳﺘﻢ ﺗﻮﺣﻴﺪﻩ‬
‫ﻭﻃﻤﺄﻧﻴﻨﺘﻪ ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺘﺴﻤﻲ ﺑﻘﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ ﻭﳓﻮﻩ‬
‫ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ ‪ } :‬ﺇﻥ ﺃﺧﻨﻊ ﺍﺳﻢ ﻋﻨﺪ ﺍﷲ ‪ ،‬ﺭﺟﻞ‬

‫ﺗﺴﻤﻰ ﻣﻠﻚ ﺍﻷﻣﻼﻙ ‪ ،‬ﻻ ﻣﺎﻟﻚ ﺇﻻ ﺍﷲ { )‪. (1‬‬

‫ﻗﺎﻝ ﺳﻔﻴﺎﻥ ‪ :‬ﻣﺜﻞ ﺷﺎﻫﺎﻥ ﺷﺎﻩ ‪.‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ ‪ } :‬ﺃﻏﻴﻆ ﺭﺟﻞ ﻋﻠﻰ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺃﺧﺒﺜﻪ { )‪. (2‬‬
‫ﻗﻮﻟﻪ ‪ " :‬ﺃﺧﻨﻊ " ﻳﻌﲏ ‪ :‬ﺃﻭﺿﻊ ‪.‬‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺩﺏ )‪ ، (5852‬ﻣﺴﻠﻢ ﺍﻵﺩﺍﺏ )‪ ، (2143‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻷﺩﺏ )‪ ، (2837‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ‬
‫)‪ ، (4961‬ﺃﲪﺪ )‪. (315/2‬‬
‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺩﺏ )‪ ، (5852‬ﻣﺴﻠﻢ ﺍﻵﺩﺍﺏ )‪ ، (2143‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻷﺩﺏ )‪ ، (2837‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ‬
‫)‪ ، (4961‬ﺃﲪﺪ )‪. (315/2‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬

‫ﺍﻷﻭﱃ ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﺴﻤﻲ ﲟﻠﻚ ﺍﻷﻣﻼﻙ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺃﻥ ﻣﺎ ﰲ ﻣﻌﻨﺎﻩ ﻣﺜﻠﻪ ﻛﻤﺎ ﻗﺎﻝ ﺳﻔﻴﺎﻥ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺍﻟﺘﻔﻄﻦ ﻟﻠﺘﻐﻠﻴﻆ ﰲ ﻫﺬﺍ ﻭﳓﻮﻩ ‪ ،‬ﻣﻊ ﺍﻟﻘﻄﻊ ﺑﺄﻥ ﺍﻟﻘﻠﺐ ﱂ ﻳﻘﺼﺪ ﻣﻌﻨﺎﻩ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺍﻟﺘﻔﻄﻦ ﺃﻥ ﻫﺬﺍ ﻷﺟﻞ ﺍﷲ ﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ‪.‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺑﺎﺏ ﺍﺣﺘﺮﺍﻡ ﺃﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﻐﻴﲑ ﺍﻻﺳﻢ ﻷﺟﻞ ﺫﻟﻚ‬

‫ﻋﻦ ﺃﰊ ﺷﺮﻳﺢ ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﻳﻜﲎ ﺃﺑﺎ ﺍﳊﻜﻢ ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﱯ ‪ } r‬ﺇﻥ ﺍﷲ ﻫﻮ ﺍﳊﻜﻢ ‪،‬‬
‫ﻭﺇﻟﻴﻪ ﺍﳊﻜﻢ " ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﺇﻥ ﻗﻮﻣﻲ ﺇﺫﺍ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺷﻲﺀ ﺃﺗﻮﱐ ﻓﺤﻜﻤﺖ ﺑﻴﻨﻬﻢ ‪ ،‬ﻓﺮﺿﻲ ﻛﻼ‬
‫ﺍﻟﻔﺮﻳﻘﲔ ‪ ،‬ﻓﻘﺎﻝ ‪ " :‬ﻣﺎ ﺃﺣﺴﻦ ﻫﺬﺍ ! ﻓﻤﺎﻟﻚ ﻣﻦ ﺍﻟﻮﻟﺪ ؟ " ﻗﻠﺖ ‪ :‬ﺷﺮﻳﺢ ‪ ،‬ﻭﻣﺴﻠﻢ ‪ ،‬ﻭﻋﺒﺪ‬
‫ﺍﷲ ‪ ،‬ﻗﺎﻝ ‪ " :‬ﻓﻤﻦ ﺃﻛﱪﻫﻢ ؟ " ﻗﻠﺖ ‪ :‬ﺷﺮﻳﺢ ‪ ،‬ﻗﺎﻝ ‪ " :‬ﻓﺄﻧﺖ ﺃﺑﻮ ﺷﺮﻳﺢ { )‪ . (1‬ﺭﻭﺍﻩ‬
‫ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻏﲑﻩ ‪.‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﺍﺣﺘﺮﺍﻡ ﺃﲰﺎﺀ ﺍﷲ ﻭﺻﻔﺎﺗﻪ ﻭﻟﻮ ﱂ ﻳﻘﺼﺪ ﻣﻌﻨﺎﻩ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺗﻐﻴﲑ ﺍﻻﺳﻢ ﻷﺟﻞ ﺫﻟﻚ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺍﺧﺘﻴﺎﺭ ﺃﻛﱪ ﺍﻷﺑﻨﺎﺀ ﻟﻠﻜﻨﻴﺔ ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﺘﺴﻤﻲ ﺑﻘﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ ﻭﳓﻮﻩ‪ ،‬ﻭﺑﺎﺏ ﺍﺣﺘﺮﺍﻡ ﺃﲰﺎﺀ ﺍﷲ ﻭﺗﻐﻴﲑ ﺍﻻﺳﻢ ﻟﺬﻟﻚ‬
‫ﻭﻫﺎﺗﺎﻥ ﺍﻟﺘﺮﲨﺘﺎﻥ ﻣﻦ ﻓﺮﻭﻉ ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻖ ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﳚﺐ ﺃﻥ ﻻ ﻳ‪‬ﺠﻌﻞ ﷲ ﻧﺪ ﰲ ﺍﻟﻨﻴﺎﺕ‬
‫ﻭﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ ‪ ،‬ﻓﻼ ﻳﺴﻤﻰ ﺃﺣﺪ ﺑﺎﺳﻢ ﻓﻴﻪ ﻧﻮﻉ ﻣﺸﺎﺭﻛﺔ ﷲ ﰲ ﺃﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ ‪،‬‬
‫ﻛﻘﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ ﻭﻣﻠﻚ ﺍﳌﻠﻮﻙ ﻭﳓﻮﻫﺎ ‪ ،‬ﻭﺣﺎﻛﻢ ﺍﳊﻜﺎﻡ ‪ ،‬ﺃﻭ ﺑﺄﰊ ﺍﳊﻜﻢ ﻭﳓﻮﻩ ‪ ،‬ﻭﻛﻞ ﻫﺬﺍ‬
‫ﺣﻔﻆ ﻟﻠﺘﻮﺣﻴﺪ ﻭﻷﲰﺎﺀ ﺍﷲ ﻭﺻﻔﺎﺗﻪ ‪ ،‬ﻭﺩﻓﻊ ﻟﻮﺳﺎﺋﻞ ﺍﻟﺸﺮﻙ ﺣﱴ ﰲ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱵ ﳜﺸﻰ ﺃﻥ‬
‫ﻳﺘﺪﺭﺝ ﻣﻨﻬﺎ ﺇﱃ ﺃﻥ ﻳﻈﻦ ﻣﺸﺎﺭﻛﺔ ﺃﺣﺪ ﷲ ﰲ ﺷﻲﺀ ﻣﻦ ﺧﺼﺎﺋﺼﻪ ﻭﺣﻘﻮﻗﻪ ‪.‬‬
‫ﺑﺎﺏ ﻣﻦ ﻫﺰﻝ ﺑﺸﻲﺀ ﻓﻴﻪ ﺫﻛﺮ ﺍﷲ ﺃﻭ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﺍﻟﺮﺳﻮﻝ‬
‫‪«!$$Î/r& ö@è% 4 Ü=yèù=tRur ÞÚqèƒwU $¨Zà2 $yJ¯RÎ) Æä9qà)u‹s9 óOßgtFø9r'y™ ûÈõs9ur‬‬ ‫ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪} :‬‬

‫‪] (2) { ÇÏÎÈ šcrâäÌ“öktJó¡n@ óOçFYä. ¾Ï&Î!qß™u‘ur ¾ÏmÏG»tƒ#uäur‬ﺍﻟﺘﻮﺑﺔ ‪. [ 65 :‬‬

‫ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻭﳏﻤﺪ ﺑﻦ ﻛﻌﺐ ﻭﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﻭﻗﺘﺎﺩﺓ ﺩﺧﻞ ﺣﺪﻳﺚ ﺑﻌﻀﻬﻢ ﰲ ﺑﻌﺾ‪-‬‬

‫)‪ (1‬ﺍﻟﻨﺴﺎﺋﻲ ﺁﺩﺍﺏ ﺍﻟﻘﻀﺎﺓ )‪ ، (5387‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ )‪. (4955‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺁﻳﺔ ‪. 65 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺃﻧﻪ ﻗﺎﻝ ﺭﺟﻞ ﰲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ‪ :‬ﻣﺎ ﺭﺃﻳﻨﺎ ﻣﺜﻞ ﻗﺮﺍﺋﻨﺎ ﻫﺆﻻﺀ ‪ ،‬ﺃﺭﻏﺐ ﺑﻄﻮﻧﺎ ‪ ،‬ﻭﻻ ﺃﻛﺬﺏ ﺃﻟﺴﻨ‪‬ﺎ ‪،‬‬
‫ﻭﻻ ﺃﺟﱭ ﻋﻨﺪ ﺍﻟﻠﻘﺎﺀ ‪ ،‬ﻳﻌﲏ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﺃﺻﺤﺎﺑﻪ ﺍﻟﻘﺮﺍﺀ ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﻋﻮﻑ ﺑﻦ ﻣﺎﻟﻚ ‪:‬‬
‫ﻛﺬﺑﺖ ‪ ،‬ﻭﻟﻜﻨﻚ ﻣﻨﺎﻓﻖ ‪ ،‬ﻷﺧﱪﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻓﺬﻫﺐ ﻋﻮﻑ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻟﻴﺨﱪﻩ ‪،‬‬
‫ﻓﻮﺟﺪ ﺍﻟﻘﺮﺁﻥ ﻗﺪ ﺳﺒﻘﻪ ‪ ،‬ﻓﺠﺎﺀ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﻗﺪ ﺍﺭﲢﻞ ﻭﺭﻛﺐ ﻧﺎﻗﺘﻪ ‪.‬‬
‫ﻓﻘﺎﻝ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﺇﳕﺎ ﻛﻨﺎ ﳔﻮﺽ ﻭﻧﺘﺤﺪﺙ ﺣﺪﻳﺚ ﺍﻟﺮﻛﺐ ﻧﻘﻄﻊ ﺑﻪ ﻋﻨﺎﺀ ﺍﻟﻄﺮﻳﻖ ‪ ،‬ﻗﺎﻝ‬
‫ﺍﺑﻦ ﻋﻤﺮ ‪ :‬ﻛﺄﱐ ﺃﻧﻈﺮ ﺇﻟﻴﻪ ﻣﺘﻌﻠﻘﺎ ﺑﻨﺴﻌﺔ ﻧﺎﻗﺔ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻭﺇﻥ ﺍﳊﺠﺎﺭﺓ ﺗﻨﻜﺐ ﺭﺟﻠﻴﻪ ‪،‬‬
‫&‪¾Ï&Î!qß™u‘ur ¾ÏmÏG»tƒ#uäur «!$$Î/r‬‬ ‫ﻭﻫﻮ ﻳﻘﻮﻝ ‪ :‬ﺇﳕﺎ ﻛﻨﺎ ﳔﻮﺽ ﻭﻧﻠﻌﺐ ‪ ،‬ﻓﻴﻘﻮﻝ ﻟﻪ ﺭﺳﻮﻝ ﺍﷲ ‪} r‬‬

‫‪] (1) { 4 óOä3ÏY»yJƒÎ) y‰÷èt/ Länö•xÿx. ô‰s% (#râ‘É‹tG÷ès? Ÿw‬ﺍﻟﺘـﻮﺑـﺔ ‪66 ،65 :‬‬ ‫‪ÇÏÎÈ šcrâäÌ“öktJó¡n@ óOçFYä.‬‬

‫[ ‪ .‬ﻣﺎ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ ﻭﻣﺎ ﻳﺰﻳﺪﻩ ﻋﻠﻴﻪ ‪.‬‬

‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬
‫ﺍﻷﻭﱃ ‪ - :‬ﻭﻫﻲ ﺍﻟﻌﻈﻴﻤﺔ‪ -‬ﺃﻥ ﻣﻦ ﻫﺰﻝ ‪‬ﺬﺍ ﻓﺈﻧﻪ ﻛﺎﻓﺮ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺃﻥ ﻫﺬﺍ ﺗﻔﺴﲑ ﺍﻵﻳﺔ ﻓﻴﻤﻦ ﻓﻌﻞ ﺫﻟﻚ ﻛﺎﺋﻨﺎ ﻣﻦ ﻛﺎﻥ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻨﻤﻴﻤﺔ ﻭﺑﲔ ﺍﻟﻨﺼﻴﺤﺔ ﷲ ﻭﻟﺮﺳﻮﻟﻪ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻌﻔﻮ ﺍﻟﺬﻱ ﳛﺒﻪ ﺍﷲ ‪ ،‬ﻭﺑﲔ ﺍﻟﻐﻠﻈﺔ ﻋﻠﻰ ﺃﻋﺪﺍﺀ ﺍﷲ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺃﻥ ﻣﻦ ﺍﻻﻋﺘﺬﺍﺭ ﻣﺎ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺒﻞ ‪.‬‬
‫ﺑﺎﺏ ﻣﻦ ﻫﺰﻝ ﺑﺸﻲﺀ ﻓﻴﻪ ﺫﻛﺮ ﺍﷲ ﺃﻭ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﺍﻟﺮﺳﻮﻝ‬
‫ﺃﻱ ﻓﺈﻥ ﻫﺬﺍ ﻣﻨﺎﻑ ﻟﻺﳝﺎﻥ ﺑﺎﻟﻜﻠﻴﺔ ‪ ،‬ﻭﳐﺮﺝ ﻣﻦ ﺍﻟﺪﻳﻦ ؛ ﻷﻥ ﺃﺻﻞ ﺍﻟﺪﻳﻦ ﺍﻹﳝﺎﻥ ﺑﺎﷲ‬
‫ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ‪.‬‬
‫ﻭﻣﻦ ﺍﻹﳝﺎﻥ ﺗﻌﻈﻴﻢ ﺫﻟﻚ ‪ ،‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻻﺳﺘﻬﺰﺍﺀ ﻭﺍﳍﺰﻝ ﺑﺸﻲﺀ ﻣﻦ ﻫﺬﻩ ﺃﺷﺪ ﻣﻦ‬
‫ﺍﻟﻜﻔﺮ ﺍ‪‬ﺮﺩ ؛ ﻷﻥ ﻫﺬﺍ ﻛﻔﺮ ﻭﺯﻳﺎﺩﺓ ﺍﺣﺘﻘﺎﺭ ﻭﺍﺯﺩﺭﺍﺀ ‪.‬‬
‫ﻓﺈﻥ ﺍﻟﻜﻔﺎﺭ ﻧﻮﻋﺎﻥ ‪ :‬ﻣﻌﺮﺿﻮﻥ ﻭﻣﻌﺎﺭﺿﻮﻥ ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺍﻵﻳﺘﺎﻥ ‪. 66 ، 65 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻓﺎﳌﻌﺎﺭﺽ ﺍﶈﺎﺭﺏ ﷲ ﻭﺭﺳﻮﻟﻪ ‪ ،‬ﺍﻟﻘﺎﺩﺡ ﺑﺎﷲ ﻭﺑﺪﻳﻨﻪ ﻭﺭﺳﻮﻟﻪ ﺃﻏﻠﻆ ﻛﻔﺮﺍ ﻭﺃﻋﻈﻢ‬
‫ﻓﺴﺎﺩﺍ ‪.‬‬
‫ﻭﺍﳍﺎﺯﻝ ﺑﺸﻲﺀ ﻣﻨﻬﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ‪.‬‬
‫‪#x‹»yd £`s9qà)uŠs9 çm÷G¡¡tB uä!#§ŽŸÑ ω÷èt/ .`ÏB $¨YÏiB ZptHôqy‘ çm»oYø%sŒr& ÷ûÈõs9ur‬‬ ‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬‬

‫<‪{’Í‬‬

‫‪ZpyJͬ!$s% sptã$¡¡9$# •`àßr& !$tBur ’Í< #x‹»yd £`s9qà)uŠs9 çm÷G¡¡tB uä!#§ŽŸÑ ω÷èt/ .`ÏB $¨YÏiB ZptHôqy‘ çm»oYø%sŒr& ÷ûÈõs9ur‬‬ ‫}‬
‫‪ô`ÏiB Nßg¨Ys)ƒÉ‹ãZs9ur (#qè=ÏJtã $yJÎ/ (#rã•xÿx. tûïÏ%©!$# ¨ûsôÎm6t^ãYn=sù 4 4Óo_ó¡ßsù=s9 ¼çny‰YÏã ’Í< ¨bÎ) þ’În1u‘ 4’n<Î) àM÷èÅ_•‘ ûÈõs9ur‬‬

‫‪] (1) { ÇÎÉÈ 7á‹Î=xî A>#x‹tã‬ﻓﺼﻠﺖ ‪. [ 55 :‬‬

‫ﻗﺎﻝ ﳎﺎﻫﺪ ‪ :‬ﻫﺬﺍ ﺑﻌﻤﻠﻲ ‪ ،‬ﻭﺃﻧﺎ ﳏﻘﻮﻕ ﺑﻪ ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ :‬ﻳﺮﻳﺪ ﻣﻦ ﻋﻨﺪﻱ ‪.‬‬
‫ﻭﻗﻮﻟﻪ ‪] (2) { 4 ü“ωZÏã AOù=Ïæ 4’n?tã ¼çmçF•Ï?ré& !$yJ¯RÎ) tA$s% } :‬ﺍﻟﻘﺼﺺ ‪. [ 78 :‬‬
‫ﻗﺎﻝ ﻗﺘﺎﺩﺓ ‪ :‬ﻋﻠﻰ ﻋﻠﻢ ﻣﲏ ﺑﻮﺟﻮﻩ ﺍﳌﻜﺎﺳﺐ ‪.‬‬
‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ‪ :‬ﻋﻠﻰ ﻋﻠﻢ ﻣﻦ ﺍﷲ ﺃﱐ ﻟﻪ ﺃﻫﻞ ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﲎ ﻗﻮﻝ ﳎﺎﻫﺪ ‪ :‬ﺃﻭﺗﻴﺘﻪ ﻋﻠﻰ‬
‫ﺷﺮﻑ ‪.‬‬
‫ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ،‬ﺃﻧﻪ ﲰﻊ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻳﻘﻮﻝ ‪ } :‬ﺇﻥ ﺛﻼﺛﺔ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ‪ :‬ﺃﺑﺮﺹ‬
‫ﻭﺃﻗﺮﻉ ﻭﺃﻋﻤﻰ ‪ ،‬ﻓﺄﺭﺍﺩ ﺍﷲ ﺃﻥ ﻳﺒﺘﻠﻴﻬﻢ ‪ ،‬ﻓﺒﻌﺚ ﺇﻟﻴﻬﻢ ﻣﻠﻜﺎ ‪ ،‬ﻓﺄﺗﻰ ﺍﻷﺑﺮﺹ ﻓﻘﺎﻝ ‪ :‬ﺃﻱ ﺷﻲﺀ‬
‫ﺃﺣﺐ ﺇﻟﻴﻚ ؟ ﻗﺎﻝ ‪ :‬ﻟﻮﻥ ﺣﺴﻦ ﻭﺟﻠﺪ ﺣﺴﻦ ‪ ،‬ﻭﻳﺬﻫﺐ ﻋﻨﲏ ﺍﻟﺬﻱ ﻗﺪ ﻗﺬﺭﱐ ﺍﻟﻨﺎﺱ ﺑﻪ ‪،‬‬
‫ﻗﺎﻝ ‪ :‬ﻓﻤﺴﺤﻪ ‪ ،‬ﻓﺬﻫﺐ ﻋﻨﻪ ﻗﺬﺭﻩ ‪ ،‬ﻓﺄﻋﻄﻲ ﻟﻮﻧﺎ ﺣﺴﻨﺎ ﻭﺟﻠﺪﺍ ﺣﺴﻨﺎ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻓـﺄﻱ‬
‫ﺍﳌـﺎﻝ ﺃﺣـﺐ ﺇﻟﻴـﻚ ؟ ﻗـﺎﻝ ‪ :‬ﺍﻹﺑـﻞ ﺃﻭ ﺍﻟﺒﻘـﺮ‪ -‬ﺷـﻚ ﺇﺳﺤﺎﻕ ‪ -‬ﻓﺄﻋﻄﻲ ﻧﺎﻗﺔ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﻓﺼﻠﺖ ﺁﻳﺔ ‪. 50 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ﺁﻳﺔ ‪. 78 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻋﺸﺮﺍﺀ ‪ ،‬ﻭﻗﺎﻝ ‪ :‬ﺑﺎﺭﻙ ﺍﷲ ﻟﻚ ﻓﻴﻬﺎ ‪.‬‬

‫ﻗﺎﻝ ‪ :‬ﻓﺄﺗﻰ ﺍﻷﻗﺮﻉ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﺃﻱ ﺷﻲﺀ ﺃﺣﺐ ﺇﻟﻴﻚ ؟ ﻗﺎﻝ ‪ :‬ﺷﻌﺮ ﺣﺴﻦ ‪ ،‬ﻭﻳﺬﻫﺐ ﻋﲏ‬
‫ﺍﻟﺬﻱ ﻗﺪ ﻗﺬﺭﱐ ﺍﻟﻨﺎﺱ ﺑﻪ ‪ ،‬ﻓﻤﺴﺤﻪ ﻓﺬﻫﺐ ﻋﻨﻪ ‪ ،‬ﻭﺃﻋﻄﻲ ﺷﻌﺮﺍ ﺣﺴﻨﺎ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﺃﻱ ﺍﳌﺎﻝ‬
‫ﺃﺣﺐ ﺇﻟﻴﻚ ؟ ﻗﺎﻝ ‪ :‬ﺍﻟﺒﻘﺮ ‪ ،‬ﺃﻭ ﺍﻹﺑﻞ ‪ ،‬ﻓﺄﻋﻄﻲ ﺑﻘﺮﺓ ﺣﺎﻣﻼ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺑﺎﺭﻙ ﺍﷲ ﻟﻚ ﻓﻴﻬﺎ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻓﺄﺗﻰ ﺍﻷﻋﻤﻰ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﺃﻱ ﺷﻲﺀ ﺃﺣﺐ ﺇﻟﻴﻚ ؟ ﻗﺎﻝ ‪ :‬ﺃﻥ ﻳﺮﺩ ﺍﷲ ﺇﱄ ﺑﺼﺮﻱ ‪،‬‬
‫ﻓﺄﺑﺼﺮ ﺑﻪ ﺍﻟﻨﺎﺱ ‪ ،‬ﻓﻤﺴﺤﻪ ﻓﺮﺩ ﺍﷲ ﺇﻟﻴﻪ ﺑﺼﺮﻩ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻓﺄﻱ ﺍﳌﺎﻝ ﺃﺣﺐ ﺇﻟﻴﻚ ؟ ﻗﺎﻝ ‪:‬‬
‫ﺍﻟﻐﻨﻢ ‪ ،‬ﻓﺄﻋﻄﻲ ﺷﺎﺓ ﻭﺍﻟﺪﺍ ‪ ،‬ﻓﺄﻧﺘﺞ ﻫﺬﺍﻥ ﻭﻭﻟﹼﺪ ﻫﺬﺍ ‪ ،‬ﻓﻜﺎﻥ ﳍﺬﺍ ﻭﺍﺩ ﻣﻦ ﺍﻹﺑﻞ ‪ ،‬ﻭﳍﺬﺍ ﻭﺍﺩ‬
‫ﻣﻦ ﺍﻟﺒﻘﺮ ‪ ،‬ﻭﳍﺬﺍ ﻭﺍﺩ ﻣﻦ ﺍﻟﻐﻨﻢ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﰒ ﺇﻧﻪ ﺃﺗﻰ ﺍﻷﺑﺮﺹ ﰲ ﺻﻮﺭﺗﻪ ﻭﻫﻴﺌﺘﻪ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﺭﺟﻞ ﻣﺴﻜﲔ ﻗﺪ ﺍﻧﻘﻄﻌﺖ ﰊ‬
‫ﺍﳊﺒﺎﻝ ﰲ ﺳﻔﺮﻱ ‪ ،‬ﻓﻼ ﺑﻼﻍ ﱄ ﺍﻟﻴﻮﻡ ﺇﻻ ﺑﺎﷲ ﰒ ﺑﻚ ‪ ،‬ﺃﺳﺄﻟﻚ ﺑﺎﻟﺬﻱ ﺃﻋﻄﺎﻙ ﺍﻟﻠﻮﻥ ﺍﳊﺴﻦ‬
‫ﻭﺍﳉﻠﺪ ﺍﳊﺴﻦ ﻭﺍﳌﺎﻝ‪ -‬ﺑﻌﲑﺍ ﺃﺗﺒﻠﻎ ﺑﻪ ﰲ ﺳﻔﺮﻱ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﺍﳊﻘﻮﻕ ﻛﺜﲑﺓ ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ‪ :‬ﻛﺄﱐ‬
‫ﺃﻋﺮﻓﻚ ‪ ،‬ﺃﱂ ﺗﻜﻦ ﺃﺑﺮﺹ ﻳﻘﺬﺭﻙ ﺍﻟﻨﺎﺱ ﻓﻘﲑﺍ ‪ - ،‬ﻓﺄﻋﻄﺎﻙ ﺍﷲ ‪ U‬ﺍﳌﺎﻝ ؟ ﻓﻘﺎﻝ ‪ :‬ﺇﳕﺎ‬
‫ﻭﺭﺛﺖ ﻫﺬﺍ ﺍﳌﺎﻝ ﻛﺎﺑﺮﺍ ﻋﻦ ﻛﺎﺑﺮ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﺇﻥ ﻛﻨﺖ ﻛﺎﺫﺑﺎ ﻓﺼﲑﻙ ﺍﷲ ﺇﱃ ﻣﺎ ﻛﻨﺖ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﺃﺗﻰ ﺍﻷﻗﺮﻉ ﰲ ﺻﻮﺭﺗﻪ ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﻣﺜﻞ ﻣﺎ ﻗﺎﻟﻪ ﳍﺬﺍ ‪ ،‬ﻭﺭﺩ ﻋﻠﻴﻪ ﻣﺜﻞ ﻣﺎ ﺭﺩ ﻋﻠﻴﻪ‬
‫ﻫﺬﺍ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﺇﻥ ﻛﻨﺖ ﻛﺎﺫﺑﺎ ﻓﺼﲑﻙ ﺍﷲ ﺇﱃ ﻣﺎ ﻛﻨﺖ ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﺃﺗﻰ ﺍﻷﻋﻤﻰ ﰲ ﺻﻮﺭﺗﻪ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﺭﺟﻞ ﻣﺴﻜﲔ ﻭﺍﺑﻦ ﺳﺒﻴﻞ ‪ ،‬ﻗﺪ ﺍﻧﻘﻄﻌﺖ ﰊ‬
‫ﺍﳊﺒﺎﻝ ﰲ ﺳﻔﺮﻱ ‪ ،‬ﻓﻼ ﺑﻼﻍ ﱄ ﺍﻟﻴﻮﻡ ﺇﻻ ﺑﺎﷲ ﰒ ﺑﻚ ‪ ،‬ﺃﺳﺄﻟﻚ ﺑﺎﻟﺬﻱ ﺭﺩ ﻋﻠﻴﻚ ﺑﺼﺮﻙ ﺷﺎﺓ‬
‫ﺃﺗﺒﻠﻎ ‪‬ﺎ ﰲ ﺳﻔﺮﻱ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﻗﺪ ﻛﻨﺖ ﺃﻋﻤﻰ ﻓﺮﺩ ﺍﷲ ﺇﱄ ﺑﺼﺮﻱ ‪ ،‬ﻓﺨﺬ ﻣﺎ ﺷﺌﺖ ‪ ،‬ﻭﺩﻉ ﻣﺎ‬
‫ﺷﺌﺖ ‪ ،‬ﻓﻮﺍﷲ ﻻ ﺃﺟﻬﺪﻙ ﺍﻟﻴﻮﻡ ﺑﺸﻲﺀ ﺃﺧﺬﺗﻪ ﷲ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﺃﻣﺴﻚ ﻣﺎﻟﻚ ‪ ،‬ﻓﺈﳕﺎ ﺍﺑﺘﻠﻴﺘﻢ ‪ ،‬ﻓﻘﺪ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻚ ﻭﺳﺨﻂ ﻋﻠﻰ ﺻﺎﺣﺒﻴﻚ { )‪ . (1‬ﺃﺧﺮﺟﺎﻩ ‪.‬‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ )‪ ، (3277‬ﻣﺴﻠﻢ ﺍﻟﺰﻫﺪ ﻭﺍﻟﺮﻗﺎﺋﻖ )‪. (2964‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬

‫ﺍﻷﻭﱃ ‪ :‬ﺗﻔﺴﲑ ﺍﻵﻳﺔ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﻣﺎ ﻣﻌﲎ ‪. (1) { ’Í< #x‹»yd £`s9qà)uŠs9 } :‬‬

‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﻣﺎ ﻣﻌﲎ ﻗﻮﻟﻪ ‪. (2) { AOù=Ïæ 4’n?tã ¼çmçF•Ï?ré& !$yJ¯RÎ) } :‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﻣﺎ ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺍﻟﻌﺠﻴﺒﺔ ﻣﻦ ﺍﻟﻌﱪ ﺍﻟﻌﻈﻴﻤﺔ ‪.‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪] (3) { çm÷G¡¡tB uä!#§ŽŸÑ ω÷èt/ .`ÏB $¨YÏiB ZptHôqy‘ çm»oYø%sŒr& ÷ûÈõs9ur } :‬ﻓﺼﻠﺖ‪[55 :‬‬
‫ﻣﻘﺼﻮﺩ ﻫﺬﻩ ﺍﻟﺘﺮﲨﺔ ﺃﻥ ﻛﻞ ﻣﻦ ﺯﻋﻢ ﺃﻥ ﻣﺎ ﺃﻭﺗﻴﻪ ﻣﻦ ﺍﻟﻨﻌﻢ ﻭﺍﻟﺮﺯﻕ ﻓﻬﻮ ﺑﻜﺪﻩ ﻭﺣﺬﻗﻪ‬
‫ﻭﻓﻄﻨﺘﻪ ‪ ،‬ﺃﻭ ﺃﻧﻪ ﻣﺴﺘﺤﻖ ﻟﺬﻟﻚ ﳌﺎ ﻳﻈﻦ ﻟﻪ ﻋﻠﻰ ﺍﷲ ﻣﻦ ﺍﳊﻖ ﻓﺈﻥ ﻫﺬﺍ ﻣﻨﺎﻑ ﻟﻠﺘﻮﺣﻴﺪ ؛ ﻷﻥ‬
‫ﺍﳌﺆﻣﻦ ﺣﻘﺎ ﻣﻦ ﻳﻌﺘﺮﻑ ﺑﻨﻌﻢ ﺍﷲ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ ﻭﻳﺜﲏ ﻋﻠﻰ ﺍﷲ ‪‬ﺎ ‪ ،‬ﻭﻳﻀﻴﻔﻬﺎ ﺇﱃ ﻓﻀﻠﻪ‬
‫ﻭﺇﺣﺴﺎﻧﻪ ‪ ،‬ﻭﻳﺴﺘﻌﲔ ‪‬ﺎ ﻋﻠﻰ ﻃﺎﻋﺘﻪ ﻭﻻ ﻳﺮﻯ ﻟﻪ ﺣﻔﺎ ﻋﻠﻰ ﺍﷲ ‪ ،‬ﻭﺇﳕﺎ ﺍﳊﻖ ﻛﻠﻪ ﷲ ‪ ،‬ﻭﺃﻧﻪ‬
‫ﻋﺒﺪ ﳏﺾ ﻣﻦ ﲨﻴﻊ ﺍﻟﻮﺟﻮﻩ ‪ ،‬ﻓﺒﻬﺬﺍ ﻳﺘﺤﻘﻖ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻮﺣﻴﺪ ‪ ،‬ﻭﻳﻀﺪﻩ ﻳﺘﺤﻘﻖ ﻛﻔﺮﺍﻥ ﺍﻟﻨﻌﻢ‬
‫ﻭﺍﻟﻌﺠﺐ ﺑﺎﻟﻨﻔﺲ ﻭﺍﻹﺩﻻﻝ ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻌﻴﻮﺏ ‪.‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪{ $yJßg9s?#uä !$yJŠÏù uä!%x.uŽà° ¼çms9 Ÿxyèy_ $[sÎ=»|¹ $yJßg9s?#uä !$£Jn=sù } :‬‬

‫‪tbqä.ÎŽô³ç„ $£Jtã ª!$# ’n?»yètGsù 4 $yJßg9s?#uä !$yJŠÏù uä!%x.uŽà° ¼çms9 Ÿxyèy_ $[sÎ=»|¹ $yJßg9s?#uä !$£Jn=sù‬‬ ‫}‬

‫‪] (4) { ÇÊÒÉÈ‬ﺍﻷﻋﺮﺍﻑ ‪. [ 190 :‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ ‪ :‬ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﲢﺮﱘ ﻛﻞ ﺍﺳﻢ ﻣﻌﺒ‪‬ﺪ ﻟﻐﲑ ﺍﷲ ‪ ،‬ﻛﻌﺒﺪ ﻋﻤﺮ ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻜﻌﺒﺔ ‪،‬‬
‫ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ‪ ،‬ﺣﺎﺷﺎ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ‪.‬‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ -‬ﰲ ﻣﻌﲎ ﺍﻵﻳﺔ‪ : -‬ﻗﺎﻝ ‪ :‬ﳌﺎ ﺗﻐﺸﺎﻫﺎ ﺁﺩﻡ ﲪﻠﺖ ‪ ،‬ﻓﺄﺗﺎﳘﺎ ﺇﺑﻠﻴﺲ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﻓﺼﻠﺖ ﺁﻳﺔ ‪. 50 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ﺁﻳﺔ ‪. 78 :‬‬
‫)‪ (3‬ﺳﻮﺭﺓ ﻓﺼﻠﺖ ﺁﻳﺔ ‪. 50 :‬‬
‫)‪ (4‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ ‪. 190 :‬‬

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‫ﻓﻘﺎﻝ ‪ :‬ﺇﱐ ﺻﺎﺣﺒﻜﻤﺎ ﺍﻟﺬﻱ ﺃﺧﺮﺟﻜﻤﺎ ﻣﻦ ﺍﳉﻨﺔ ﻟﺘﻄﻴﻌﺎﻧﲏ ﺃﻭ ﻷﺟﻌﻠﻦ ﻟﻪ ﻗﺮﱐ ﺃﻳﻞ ﻓﻴﺨﺮﺝ‬
‫ﻣﻦ ﺑﻄﻨﻚ ﻓﻴﺸﻘﻪ ‪ ،‬ﻭﻷﻓﻌﻠﻦ ﻭﻷﻓﻌﻠﻦ ‪ ،‬ﳜﻮﻓﻬﻤﺎ ‪ ،‬ﲰﻴﺎﻩ ﻋﺒﺪ ﺍﳊﺎﺭﺙ ‪ ،‬ﻓﺄﺑﻴﺎ ﺃﻥ ﻳﻄﻴﻌﺎﻩ ‪،‬‬
‫ﻓﺨﺮﺝ ﻣﻴﺘﺎ ‪ ،‬ﰒ ﲪﻠﺖ ‪ ،‬ﻓﺄﺗﺎﳘﺎ ‪ ،‬ﻓﻘﺎﻝ ﻣﺜﻞ ﻗﻮﻟﻪ ﻓﺄﺑﻴﺎ ﺃﻥ ﻳﻄﻴﻌﺎﻩ ‪ ،‬ﻓﺨﺮﺝ ﻣﻴﺘﺎ ‪ ،‬ﰒ‬
‫ﲪﻠﺖ ‪ ،‬ﻓﺄﺗﺎﳘﺎ ﻓﺬﻛﺮ ﳍﻤﺎ ‪ ،‬ﻓﺄﺩﺭﻛﻬﻤﺎ ﺣﺐ ﺍﻟﻮﻟﺪ ‪ ،‬ﻓﺴﻤﻴﺎﻩ ﻋﺒﺪ ﺍﳊﺎﺭﺙ ‪ ،‬ﻓﺬﻟﻚ ﻗﻮﻟﻪ ‪:‬‬
‫} _‪ . (1) { 4 $yJßg9s?#uä !$yJŠÏù uä!%x.uŽà° ¼çms9 Ÿxyèy‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ‪.‬‬
‫ﻭﻟﻪ ﺑﺴﻨﺪ ﺻﺤﻴﺢ ﻋﻦ ﻗﺘﺎﺩﺓ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺷﺮﻛﺎﺀ ﰲ ﻃﺎﻋﺘﻪ ‪ ،‬ﻭﱂ ﻳﻜﻦ ﰲ ﻋﺒﺎﺩﺗﻪ ‪.‬‬
‫ﻭﻟﻪ ﺑﺴﻨﺪ ﺻﺤﻴﺢ ﻋﻦ ﳎﺎﻫﺪ ‪ ،‬ﰲ ﻗﻮﻟﻪ ‪:‬‬
‫} ‪] (2) { $[sÎ=»|¹ $oYtGøŠs?#uä ÷ûÈõs9‬ﺍﻷﻋﺮﺍﻑ ‪. [ 189 :‬‬
‫ﻗﺎﻝ ‪ :‬ﺃﺷﻔﻘﺎ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺇﻧﺴﺎﻧﺎ ‪ .‬ﻭﺫﻛﺮ ﻣﻌﻨﺎﻩ ﻋﻦ ﺍﳊﺴﻦ ﻭﺳﻌﻴﺪ ﻭﻏﲑﳘﺎ ‪.‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﲢﺮﱘ ﻛﻞ ﺍﺳﻢ ﻣﻌﺒﺪ ﻟﻐﲑ ﺍﷲ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺗﻔﺴﲑ ﺍﻵﻳﺔ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﺸﺮﻙ ﰲ ﳎﺮﺩ ﺗﺴﻤﻴﺔ ﱂ ﺗﻘﺼﺪ ﺣﻘﻴﻘﺘﻬﺎ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺃﻥ ﻫﺒﺔ ﺍﷲ ﻟﻠﺮﺟﻞ ﺍﻟﺒﻨﺖ ﺍﻟﺴﻮﻳﺔ ﻣﻦ ﺍﻟﻨﻌﻢ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺫﻛﺮ ﺍﻟﺴﻠﻒ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺸﺮﻙ ﰲ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﺸﺮﻙ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ‪.‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪{ $yJßg9s?#uä !$yJŠÏù uä!%x.uŽà° ¼çms9 Ÿxyèy_ $[sÎ=»|¹ $yJßg9s?#uä !$£Jn=sù } :‬‬
‫ﻣﻘﺼﻮﺩ ﺍﻟﺘﺮﲨﺔ ﺃﻥ ﻣﻦ ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻬﻢ ﺑﺎﻷﻭﻻﺩ ‪ ،‬ﻭﻛﻤﻞ ﺍﷲ ﳍﻢ ﺍﻟﻨﻌﻤﺔ ‪‬ﻢ ﺑﺄﻥ ﺟﻌﻠﻬﻢ‬
‫ﺻﺎﳊﲔ ﰲ ﺃﺑﺪﺍ‪‬ﻢ ‪ ،‬ﻭﲤﺎﻡ ﺫﻟﻚ ﺃﻥ ﻳﺼﻠﺤﻮﺍ ﰲ ﺩﻳﻨﻬﻢ ‪ ،‬ﻓﻌﻠﻴﻬﻢ ﺃﻥ ﻳﺸﻜﺮﻭﺍ ﺍﷲ ﻋﻠﻰ ﺇﻧﻌﺎﻣﻪ‬
‫ﻭﺃﻥ ﻻ ﻳﻌﺒﺪﻭﺍ ﺃﻭﻻﺩﻫﻢ ﻟﻐﲑ ﺍﷲ ‪ ،‬ﺃﻭ ﻳﻀﻴﻔﻮﺍ ﺍﻟﻨﻌﻢ ﻟﻐﲑ ﺍﷲ ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻛﻔﺮﺍﻥ ﻟﻠﻨﻌﻢ ﻣﻨﺎﻑ‬
‫ﻟﻠﺘﻮﺣﻴﺪ ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ ‪. 190 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ ‪. 189 :‬‬

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‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬

‫} ‪] (1) { ¾ÏmÍ´¯»yJó™r& þ’Îû šcr߉Åsù=ムtûïÏ%©!$# (#râ‘sŒur ( $pkÍ5 çnqãã÷Š$$sù 4Óo_ó¡çtø:$# âä!$oÿôœF{$# ¬!ur‬ﺍﻷﻋﺮﺍﻑ‪:‬‬
‫‪.[ 180‬‬
‫ﺫﻛﺮ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ : (2) { 4 ¾ÏmÍ´¯»yJó™r& þ’Îû šcr߉Åsù=ム} :‬ﻳﺸﺮﻛﻮﻥ ‪.‬‬
‫ﻭﻋﻨﻪ ‪ :‬ﲰﻮﺍ ﺍﻟﻼﺕ ﻣﻦ ﺍﻹﻟﻪ ‪ ،‬ﻭﺍﻟﻌﺰﻯ ﻣﻦ ﺍﻟﻌﺰﻳﺰ ‪.‬‬
‫ﻭﻋﻦ ﺍﻷﻋﻤﺶ ‪ :‬ﻳﺪﺧﻠﻮﻥ ﻓﻴﻬﺎ ﻣﺎ ﻟﻴﺲ ﻣﻨﻬﺎ ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ ‪. 180 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ ‪. 180 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﺇﺛﺒﺎﺕ ﺍﻷﲰﺎﺀ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﻛﻮ‪‬ﺎ ﺣﺴﲎ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺍﻷﻣﺮ ﺑﺪﻋﺎﺋﻪ ‪‬ﺎ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺗﺮﻙ ﻣﻦ ﻋﺎﺭﺽ ﻣﻦ ﺍﳉﺎﻫﻠﲔ ﺍﳌﻠﺤﺪﻳﻦ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺗﻔﺴﲑ ﺍﻹﳊﺎﺩ ﻓﻴﻬﺎ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﻭﻋﻴﺪ ﻣﻦ ﺃﳊﺪ ‪.‬‬
‫‪þ’Îû šcr߉Åsù=ムtûïÏ%©!$# (#râ‘sŒur ( $pkÍ5 çnqãã÷Š$$sù 4Óo_ó¡çtø:$# âä!$oÿôœF{$# ¬!ur‬‬ ‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬‬
‫) ‪(1‬‬
‫&‪{ ¾ÏmÍ´¯»yJó™r‬‬
‫ﺃﺻﻞ ﺍﻟﺘﻮﺣﻴﺪ ﺇﺛﺒﺎﺕ ﻣﺎ ﺃﺛﺒﺘﻪ ﺍﷲ ﻟﻨﻔﺴﻪ ‪ ،‬ﺃﻭ ﺃﺛﺒﺘﻪ ﻟﻪ ﺭﺳﻮﻟﻪ ﻣﻦ ﺍﻷﲰﺎﺀ ﺍﳊﺴﲎ ‪،‬‬
‫ﻭﻣﻌﺮﻓﺔ ﻣﺎ ﺍﺣﺘﻮﺕ ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﻌﺎﱐ ﺍﳉﻠﻴﻠﺔ ‪ ،‬ﻭﺍﳌﻌﺎﺭﻑ ﺍﳉﻤﻴﻠﺔ ‪ ،‬ﻭﺍﻟﺘﻌﺒﺪ ﷲ ‪‬ﺎ ﻭﺩﻋﺎﺅﻩ ‪‬ﺎ ‪.‬‬
‫ﻓﻜﻞ ﻣﻄﻠﺐ ﻳﻄﻠﺒﻪ ﺍﻟﻌﺒﺪ ﻣﻦ ﺭﺑﻪ ﻣﻦ ﺃﻣﻮﺭ ﺩﻳﻨﻪ ﻭﺩﻧﻴﺎﻩ ‪ .‬ﻓﻠﻴﺘﻮﺳﻞ ﺇﻟﻴﻪ ﺑﺎﺳﻢ ﻣﻨﺎﺳﺐ ﻟﻪ‬
‫ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ﺍﳊﺴﲎ ‪ ،‬ﻓﻤﻦ ﺩﻋﺎﻩ ﳊﺼﻮﻝ ﺍﻟﺮﺯﻕ ﻓﻠﻴﺴﺄﻟﻪ ﺑﺎﲰﻪ ﺍﻟﺮﺯﺍﻕ ‪ ،‬ﻭﳊﺼﻮﻝ ﺭﲪﺔ‬
‫ﻭﻣﻐﻔﺮﺓ ﻓﺒﺎﲰﻪ ﺍﻟﺮﺣﻴﻢ ﺍﻟﺮﲪﻦ ﺍﻟﱪ ﺍﻟﻜﺮﱘ ﺍﻟﻌﻔﻮ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺘﻮﺍﺏ ﻭﳓﻮ ﺫﻟﻚ ‪.‬‬
‫ﻭﺃﻓﻀﻞ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﻳﺪﻋﻮﻩ ﺑﺄﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ ﺩﻋﺎﺀ ﺍﻟﻌﺒﺎﺩﺓ ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﺳﺘﺤﻀﺎﺭ ﻣﻌﺎﱐ‬
‫ﺍﻷﲰﺎﺀ ﺍﳊﺴﲎ ﻭﲢﺼﻴﻠﻬﺎ ﰲ ﺍﻟﻘﻠﻮﺏ ﺣﱴ ﺗﺘﺄﺛﺮ ﺍﻟﻘﻠﻮﺏ ﺑﺂﺛﺎﺭﻫﺎ ﻭﻣﻘﺘﻀﻴﺎ‪‬ﺎ ‪ ،‬ﻭﲤﺘﻠﺊ ﺑﺄﺟﻞ‬
‫ﺍﳌﻌﺎﺭﻑ ‪.‬‬
‫ﻓﻤﺜﻼ ﺃﲰﺎﺀ ﺍﻟﻌﻈﻤﺔ ﻭﺍﻟﻜﱪﻳﺎﺀ ﻭﺍ‪‬ﺪ ﻭﺍﳉﻼﻝ ﻭﺍﳍﻴﺒﺔ ﲤﻸ ﺍﻟﻘﻠﻮﺏ ﺗﻌﻈﻴﻤﺎ ﷲ ﻭﺇﺟﻼﻻ‬
‫ﻟﻪ ‪.‬‬
‫ﻭﺃﲰﺎﺀ ﺍﳉﻤﺎﻝ ﻭﺍﻟﱪ ﻭﺍﻹﺣﺴﺎﻥ ﻭﺍﻟﺮﲪﺔ ﻭﺍﳉﻮﺩ ﲤﻸ ﺍﻟﻘﻠﺐ ﳏﺒﺔ ﷲ ﻭﺷﻮﻗﺎ ﻟﻪ ﻭﲪﺪﺍ‬
‫ﻭﺷﻜﺮﺍ ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ ‪. 180 :‬‬

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‫ﻭﺃﲰﺎﺀ ﺍﻟﻌﺰ ﻭﺍﳊﻜﻤﺔ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﲤﻸ ﺍﻟﻘﻠﺐ ﺧﻀﻮﻋﺎ ﷲ ﻭﺧﺸﻮﻋﺎ ﻭﺍﻧﻜﺴﺎﺭﺍ ﺑﲔ‬
‫ﻳﺪﻳﻪ ‪.‬‬
‫ﻭﺃﲰﺎﺀ ﺍﻟﻌﻠﻢ ﻭﺍﳋﱪﺓ ﻭﺍﻹﺣﺎﻃﺔ ﻭﺍﳌﺮﺍﻗﺒﺔ ﻭﺍﳌﺸﺎﻫﺪﺓ ﲤﻸ ﺍﻟﻘﻠﺐ ﻣﺮﺍﻗﺒﺔ ﷲ ﰲ ﺍﳊﺮﻛﺎﺕ‬
‫ﻭﺍﻟﺴﻜﻨﺎﺕ ﻭﺣﺮﺍﺳﺔ ﻟﻠﺨﻮﺍﻃﺮ ﻋﻦ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺮﺩﻳﺔ ﻭﺍﻹﺭﺍﺩﺍﺕ ﺍﻟﻔﺎﺳﺪﺓ ‪.‬‬
‫ﻭﺃﲰﺎﺀ ﺍﻟﻐﲎ ﻭﺍﻟﻠﻄﻒ ﲤﻸ ﺍﻟﻘﻠﺐ ﺍﻓﺘﻘﺎﺭﺍ ﻭﺍﺿﻄﺮﺍﺭﺍ ﺇﻟﻴﻪ ‪ ،‬ﻭﺍﻟﺘﻔﺎﺗﺎ ﺇﻟﻴﻪ ﻛﻞ ﻭﻗﺖ ‪ ،‬ﰲ‬
‫ﻛﻞ ﺣﺎﻝ ‪.‬‬
‫ﻓﻬﺬﻩ ﺍﳌﻌﺎﺭﻑ ﺍﻟﱵ ﲢﺼﻞ ﻟﻠﻘﻠﻮﺏ ﺑﺴﺒﺐ ﻣﻌﺮﻓﺔ ﺍﻟﻌﺒﺪ ﺑﺄﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ ‪ ،‬ﻭﺗﻌﺒﺪﻩ ‪‬ﺎ ﷲ‬
‫ﻻ ﳛﺼﻞ ﺍﻟﻌﺒﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﺟﻞ ﻭﻻ ﺃﻓﻀﻞ ﻭﻻ ﺃﻛﻤﻞ ﻣﻨﻬﺎ ‪ ،‬ﻭﻫﻲ ﺃﻓﻀﻞ ﺍﻟﻌﻄﺎﻳﺎ ﻣﻦ ﺍﷲ‬
‫ﻟﻌﺒﺪﻩ ‪ ،‬ﻭﻫﻲ ﺭﻭﺡ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺭﻭﺣﻪ ‪.‬‬
‫ﻭﻣﻦ ﺍﻧﻔﺘﺢ ﻟﻪ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺍﻧﻔﺘﺢ ﻟﻪ ﺑﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳋﺎﻟﺺ ‪ ،‬ﻭﺍﻹﳝﺎﻥ ﺍﻟﻜﺎﻣﻞ ﺍﻟﺬﻱ ﻻ‬
‫ﳛﺼﻞ ﺇﻻ ﻟﻠﻜﻤﻞ ﻣﻦ ﺍﳌﻮﺣﺪﻳﻦ ‪.‬‬
‫ﻭﺇﺛﺒﺎﺕ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﻫﻮ ﺍﻷﺻﻞ ﳍﺬﺍ ﺍﳌﻄﻠﺐ ﺍﻷﻋﻠﻰ ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻹﳊﺎﺩ ﰲ ﺃﲰﺎﺀ ﺍﷲ ﻭﺻﻔﺎﺗﻪ ﻓﺈﻧﻪ ﻳﻨﺎﰲ ﻫﺬﺍ ﺍﳌﻘﺼﺪ ﺍﻟﻌﻈﻴﻢ ﺃﻋﻈﻢ ﻣﻨﺎﻓﺎﺓ ‪.‬‬
‫ﻭﺍﻹﳊﺎﺩ ﺃﻧﻮﺍﻉ ‪:‬‬
‫ﺇﻣﺎ ﺃﻥ ﻳﻨﻔﻲ ﺍﳌﻠﺤﺪ ﻣﻌﺎﻧﻴﻬﺎ ﻛﻤﺎ ﺗﻔﻌﻠﻪ ﺍﳉﻬﻤﻴﺔ ﻭﻣﻦ ﺗﺒﻌﻬﻢ ‪.‬‬
‫ﻭﺇﻣﺎ ﺑﺘﺸﺒﻴﻬﻬﺎ ﺑﺼﻔﺎﺕ ﺍﳌﺨﻠﻮﻗﲔ ﻛﻤﺎ ﻳﻔﻌﻠﻪ ﺍﳌﺸﺒﻬﺔ ﻣﻦ ﺍﻟﺮﺍﻓﻀﺔ ﻭﻏﲑﻫﻢ ‪ .‬ﻭﺇﻣﺎ‬
‫ﺑﺘﺴﻤﻴﺔ ﺍﳌﺨﻠﻮﻗﲔ ‪‬ﺎ ﻛﻤﺎ ﻳﻔﻌﻠﻪ ﺍﳌﺸﺮﻛﻮﻥ ﺣﻴﺚ ﲰﻮﺍ ﺍﻟﻼﺕ ﻣﻦ ﺍﻹﻟﻪ ‪ ،‬ﻭﺍﻟﻌﺰﻯ ﻣﻦ‬
‫ﺍﻟﻌﺰﻳﺰ ‪ ،‬ﻭﻣﻨﺎﺓ ﻣﻦ ﺍﳌﻨﺎﻥ ‪ ،‬ﻓﺎﺷﺘﻘﻮﺍ ﳍﺎ ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ﺍﳊﺴﲎ ‪ ،‬ﻓﺸﺒﻬﻮﻫﺎ ﺑﺎﷲ ﰒ ﺟﻌﻠﻮﺍ ﳍﺎ ﻣﻦ‬
‫ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩﺓ ﻣﺎ ﻫﻮ ﻣﻦ ﺣﻘﻮﻕ ﺍﷲ ﺍﳋﺎﺻﺔ ‪.‬‬
‫ﻓﺤﻘﻴﻘﺔ ﺍﻹﳊﺎﺩ ﰲ ﺃﲰﺎﺀ ﺍﷲ ﻫﻮ ﺍﳌﻴﻞ ‪‬ﺎ ﻋﻦ ﻣﻘﺼﻮﺩﻫﺎ ﻟﻔﻈﺎ ﺃﻭ ﻣﻌﲎ ‪ ،‬ﺗﺼﺮﳛﺎ ﺃﻭ‬
‫ﺗﺄﻭﻳﻼ ﺃﻭ ﲢﺮﻳﻔﺎ ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ ﻣﻨﺎﻑ ﻟﻠﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ ‪.‬‬
‫ﺑﺎﺏ ﻻ ﻳﻘﺎﻝ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﷲ‬
‫ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ t‬ﻗﺎﻝ ‪ } :‬ﻛﻨﺎ ﺇﺫﺍ ﻛﻨﺎ ﻣﻊ ﺍﻟﻨﱯ ‪ r‬ﰲ ﺍﻟﺼﻼﺓ ﻗﻠﻨﺎ ‪:‬‬

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‫ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﷲ ﻣﻦ ﻋﺒﺎﺩﻩ ‪ ،‬ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻓﻼﻥ ﻭﻓﻼﻥ ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ‪ " r‬ﻻ ﺗﻘﻮﻟﻮﺍ ﺍﻟﺴﻼﻡ ﻋﻠﻰ‬
‫ﺍﷲ ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻫﻮ ﺍﻟﺴﻼﻡ { )‪. (1‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬
‫ﺍﻷﻭﱃ ‪ :‬ﺗﻔﺴﲑ ﺍﻟﺴﻼﻡ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺃﻧﻪ ﲢﻴﺔ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺃ‪‬ﺎ ﻻ ﺗﺼﻠﺢ ﷲ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺍﻟﻌﻠﺔ ﰲ ﺫﻟﻚ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺗﻌﻠﻴﻤﻬﻢ ﺍﻟﺘﺤﻴﺔ ﺍﻟﱵ ﺗﺼﻠﺢ ﷲ ‪.‬‬
‫ﺑﺎﺏ ﻻ ﻳﻘﺎﻝ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﷲ‬
‫ﻭﻗﺪ ﺑﲔ ‪ r‬ﻫﺬﺍ ﺍﳌﻌﲎ ﺑﻘﻮﻟﻪ ‪ } :‬ﻓﺈﻥ ﺍﷲ ﻫﻮ ﺍﻟﺴﻼﻡ { )‪ (2‬ﻓﻬﻮ ﺗﻌﺎﱃ ﺍﻟﺴﻼﻡ ﺍﻟﺴﺎﱂ‬
‫ﻣﻦ ﻛﻞ ﻋﻴﺐ ﻭﻧﻘﺺ ‪ ،‬ﻭﻋﻦ ﳑﺎﺛﻠﺔ ﺃﺣﺪ ﻣﻦ ﺧﻠﻘﻪ ﻟﻪ ‪ ،‬ﻭﻫﻮ ﺍﳌﺴﻠﻢ ﻟﻌﺒﺎﺩﻩ ﻣﻦ ﺍﻵﻓﺎﺕ‬
‫ﻭﺍﻟﺒﻠﻴﺎﺕ ‪ ،‬ﻓﺎﻟﻌﺒﺎﺩ ﻟﻦ ﻳﺒﻠﻐﻮﺍ ﺿﺮﻩ ﻓﻴﻀﺮﻭﻩ ‪ ،‬ﻭﻟﻦ ﻳﺒﻠﻐﻮﺍ ﻧﻔﻌﻪ ﻓﻴﻨﻔﻌﻮﻩ ‪ ،‬ﺑﻞ ﻫﻢ ﺍﻟﻔﻘﺮﺍﺀ ﺇﻟﻴﻪ ‪،‬‬
‫ﺍﶈﺘﺎﺟﻮﻥ ﺇﻟﻴﻪ ﰲ ﲨﻴﻊ ﺃﺣﻮﺍﳍﻢ ‪ ،‬ﻭﻫﻮ ﺍﻟﻐﲏ ﺍﳊﻤﻴﺪ ‪.‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﱄ ﺇﻥ ﺷﺌﺖ‬
‫ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ } :‬ﻻ ﻳﻘﻞ ﺃﺣﺪﻛﻢ ‪ :‬ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﱄ‬

‫ﺇﻥ ﺷﺌﺖ ‪ ،‬ﺍﻟﻠﻬﻢ ﺍﺭﲪﲏ ﺇﻥ ﺷﺌﺖ ‪ ،‬ﻟﻴﻌﺰﻡ ﺍﳌﺴﺄﻟﺔ ﻓﺈﻥ ﺍﷲ ﻻ ﻣﻜﺮﻩ ﻟﻪ { )‪. (3‬‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ )‪ ، (800‬ﻣﺴﻠﻢ ﺍﻟﺼﻼﺓ )‪ ، (402‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻨﻜﺎﺡ )‪ ، (1105‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺴﻬﻮ )‪، (1298‬‬
‫ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ، (968‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ، (899‬ﺃﲪﺪ )‪ ، (428/1‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ‬
‫)‪. (1340‬‬
‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﺫﺍﻥ )‪ ، (800‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺴﻬﻮ )‪ ، (1298‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ، (968‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻨﺔ ﻓﻴﻬﺎ )‪ ، (899‬ﺃﲪﺪ )‪ ، (431/1‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺼﻼﺓ )‪. (1340‬‬
‫)‪ (3‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺪﻋﻮﺍﺕ )‪ ، (5980‬ﻣﺴﻠﻢ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ )‪ ، (2679‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ‬
‫)‪ ، (3497‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ، (1483‬ﺃﲪﺪ )‪ ، (318/2‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪. (494‬‬

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‫ﻭﳌﺴﻠﻢ ‪ } :‬ﻭﻟﻴﻌﻈﻢ ﺍﻟﺮﻏﺒﺔ ﻓﺈﻥ ﺍﷲ ﻻ ﻳﺘﻌﺎﻇﻤﻪ ﺷﻲﺀ ﺃﻋﻄﺎﻩ { )‪. (1‬‬

‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬
‫ﺍﻷﻭﱃ ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻻﺳﺘﺜﻨﺎﺀ ﰲ ﺍﻟﺪﻋﺎﺀ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺑﻴﺎﻥ ﺍﻟﻌﻠﺔ ﰲ ﺫﻟﻚ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﻗﻮﻟﻪ ‪ } :‬ﻟﻴﻌﺰﻡ ﺍﳌﺴﺄﻟﺔ { )‪. (2‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺇﻋﻈﺎﻡ ﺍﻟﺮﻏﺒﺔ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺍﻟﺘﻌﻠﻴﻞ ﳍﺬﺍ ﺍﻷﻣﺮ ‪.‬‬
‫ﺑﺎﺏ ﻗﻮﻝ‪ :‬ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﱄ ﺇﻥ ﺷﺌﺖ‬
‫ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ ﻭﺇﻥ ﻛﺎﻧﺖ ﲟﺸﻴﺌﺔ ﺍﷲ ﻭﺇﺭﺍﺩﺗﻪ ‪ ،‬ﻓﺎﳌﻄﺎﻟﺐ ﺍﻟﺪﻳﻨﻴﺔ ﻛﺴﺆﺍﻝ ﺍﻟﺮﲪﺔ‬
‫ﻭﺍﳌﻐﻔﺮﺓ ‪ ،‬ﻭﺍﳌﻄﺎﻟﺐ ﺍﻟﺪﻧﻴﻮﻳﺔ ﺍﳌﻌﻴﻨﺔ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻛﺴﺆﺍﻝ ﺍﻟﻌﺎﻓﻴﺔ ﻭﺍﻟﺮﺯﻕ ﻭﺗﻮﺍﺑﻊ ﺫﻟﻚ ‪ ،‬ﻗﺪ‬
‫ﺃﻣﺮ ﺍﻟﻌﺒﺪ ﺃﻥ ﻳﺴﺄﳍﺎ ﻣﻦ ﺭﺑﻪ ﻃﻠﺒﺎ ﻣﻠﺤﺎ ﺟﺎﺯﻣﺎ ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻄﻠﺐ ﻋﲔ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﳐﻬﺎ ‪.‬‬
‫ﻭﻻ ﻳﺘﻢ ﺫﻟﻚ ﺇﻻ ﺑﺎﻟﻄﻠﺐ ﺍﳉﺎﺯﻡ ﺍﻟﺬﻱ ﻟﻴﺲ ﻓﻴﻪ ﺗﻌﻠﻴﻖ ﺑﺎﳌﺸﻴﺌﺔ ‪ ،‬ﻷﻧﻪ ﻣﺄﻣﻮﺭ ﺑﻪ ‪ ،‬ﻭﻫﻮ‬
‫ﺧﲑ ﳏﺾ ﻻ ﺿﺮﺭ ﻓﻴﻪ ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﺘﻌﺎﻇﻤﻪ ﺷﻲﺀ ‪.‬‬
‫ﻭ‪‬ﺬﺍ ﻳﻈﻬﺮ ﺍﻟﻔﺮﻕ ﺑﲔ ﻫﺬﺍ ﻭﺑﲔ ﺳﺆﺍﻝ ﺑﻌﺾ ﺍﳌﻄﺎﻟﺐ ﺍﳌﻌﻴﻨﺔ ﺍﻟﱵ ﻻ ﻳﺘﺤﻘﻖ ﻣﺼﻠﺤﺘﻬﺎ‬
‫ﻭﻣﻨﻔﻌﺘﻬﺎ ‪ ،‬ﻭﻻ ﳚﺰﻡ ﺃﻥ ﺣﺼﻮﳍﺎ ﺧﲑ ﻟﻠﻌﺒﺪ ‪ .‬ﻓﺎﻟﻌﺒﺪ ﻳﺴﺄﻝ ﺭﺑﻪ ﻭﻳﻌﻠﻘﻪ ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭ ﺭﺑﻪ ﻟﻪ‬
‫ﺃﺻﻠﺢ ﺍﻷﻣﺮﻳﻦ ‪ ،‬ﻛﺎﻟﺪﻋﺎﺀ ﺍﳌﺄﺛﻮﺭ ‪ " :‬ﺍﻟﻠﻬﻢ ﺃﺣﻴﲏ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳊﻴﺎﺓ ﺧﲑﺍ ﱄ ‪ ،‬ﻭﺗﻮﻓﲏ ﺇﺫﺍ‬
‫ﻋﻠﻤﺖ ﺍﻟﻮﻓﺎﺓ ﺧﲑﺍ ﱄ " ‪ .‬ﻭﻛﺪﻋﺎﺀ ﺍﻻﺳﺘﺨﺎﺭﺓ ‪.‬‬
‫ﻓﺎﻓﻬﻢ ﻫﺬﺍ ﺍﻟﻔﺮﻕ ﺍﻟﻠﻄﻴﻒ ﺍﻟﺒﺪﻳﻊ ﺑﲔ ﻃﻠﺐ ﺍﻷﻣﻮﺭ ﺍﻟﻨﺎﻓﻌﺔ ﺍﳌﻌﻠﻮﻡ ﻧﻔﻌﻬﺎ ﻭﻋﺪﻡ ﺿﺮﺭﻫﺎ ‪،‬‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺘﻮﺣﻴﺪ )‪ ، (7039‬ﻣﺴﻠﻢ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ )‪ ، (2679‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ‬
‫)‪ ، (3497‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ، (1483‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺪﻋﺎﺀ )‪ ، (3854‬ﺃﲪﺪ )‪ ، (458/2‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ‬
‫)‪. (494‬‬
‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺪﻋﻮﺍﺕ )‪ ، (5980‬ﻣﺴﻠﻢ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ )‪ ، (2679‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺪﻋﻮﺍﺕ‬
‫)‪ ، (3497‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺼﻼﺓ )‪ ، (1483‬ﺃﲪﺪ )‪ ، (318/2‬ﻣﺎﻟﻚ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺼﻼﺓ )‪. (494‬‬

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‫ﻭﺃﻥ ﺍﻟﺪﺍﻋﻲ ﳚﺰﻡ ﺑﻄﻠﺒﻬﺎ ﻭﻻ ﻳﻌﻠﻘﻬﺎ ‪ ،‬ﻭﺑﲔ ﻃﻠﺐ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻻ ﻳﺪﺭﻱ ﺍﻟﻌﺒﺪ ﻋﻦ ﻋﻮﺍﻗﺒﻬﺎ ‪،‬‬
‫ﻭﻻ ﺭﺟﺤﺎﻥ ﻧﻔﻌﻬﺎ ﻋﻠﻰ ﺿﺮﻫﺎ ‪ ،‬ﻓﺎﻟﺪﺍﻋﻲ ﻳﻌﻠﻘﻬﻤﺎ ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭ ﺭﺑﻪ ﺍﻟﺬﻱ ﺃﺣﺎﻁ ﺑﻜﻞ ﺷﻲﺀ‬
‫ﻋﻠﻤﺎ ﻭﻗﺪﺭﺓ ﻭﺭﲪﺔ ﻭﻟﻄﻔﺎ ‪.‬‬
‫ﺑﺎﺏ ﻻ ﻳﻘﻮﻝ ﻋﺒﺪﻱ ﻭﺃﻣﱵ‬
‫ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ } :‬ﻻ ﻳﻘﻞ ﺃﺣﺪﻛﻢ ﺃﻃﻌﻢ ﺭﺑﻚ ‪،‬‬
‫ﻭﺿﺊ ﺭﺑﻚ ‪ ،‬ﻭﻟﻴﻘﻞ ‪ :‬ﺳﻴﺪﻱ ﻭﻣﻮﻻﻱ ‪ ،‬ﻭﻻ ﻳﻘﻞ ﺃﺣﺪﻛﻢ ‪ :‬ﻋﺒﺪﻱ ﻭﺃﻣﱵ ‪ ،‬ﻭﻟﻴﻘﻞ ‪ :‬ﻓﺘﺎﻱ‬
‫ﻭﻓﺘﺎﰐ ﻭﻏﻼﻣﻲ { )‪. (1‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬
‫ﺍﻷﻭﱃ ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻦ ﻗﻮﻝ ‪ :‬ﻋﺒﺪﻱ ﻭﺃﻣﱵ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﻻ ﻳﻘﻮﻝ ﺍﻟﻌﺒﺪ ﺭﰊ ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ ﻟﻪ ‪ :‬ﺃﻃﻌﻢ ﺭﺑﻚ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺗﻌﻠﻴﻢ ﺍﻷﻭﻝ ﻗﻮﻝ ‪ :‬ﻓﺘﺎﻱ ﻭﻓﺘﺎﰐ ﻭﻏﻼﻣﻲ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺗﻌﻠﻴﻢ ﺍﻟﺜﺎﱐ ﻗﻮﻝ ‪ :‬ﺳﻴﺪﻱ ﻭﻣﻮﻻﻱ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺍﻟﺘﻨﺒﻴﻪ ﻟﻠﻤﺮﺍﺩ ‪ ،‬ﻭﻫﻮ ﲢﻘﻴﻖ ﺍﻟﺘﻮﺣﻴﺪ ﺣﱴ ﰲ ﺍﻷﻟﻔﺎﻅ ‪.‬‬
‫ﺑﺎﺏ ﻻ ﻳﻘﻮﻝ ﻋﺒﺪﻱ ﻭﺃﻣﱵ‬
‫ﻭﻫﺬﺍ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﺳﺘﺤﺒﺎﺏ ﺃﻥ ﻳﻌﺪﻝ ﺍﻟﻌﺒﺪ ﻋﻦ ﻗﻮﻝ ﻋﺒﺪﻱ ﻭﺃﻣﱵ ﺇﱃ ﻓﺘﺎﻱ ﻭﻓﺘﺎﰐ ‪،‬‬
‫ﲢﻔﻈﺎ ﻋﻦ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﻓﻴﻪ ﺇﻳﻬﺎﻡ ﻭﳏﺬﻭﺭ ﻭﻟﻮ ﻋﻠﻰ ﻭﺟﻪ ﺑﻌﻴﺪ ‪ ،‬ﻭﻟﻴﺲ ﺣﺮﺍﻣﺎ ‪ ،‬ﻭﺇﳕﺎ ﺍﻷﺩﺏ‬
‫ﻛﻤﺎﻝ ﺍﻟﺘﺤﻔﻆ ﺑﺎﻷﻟﻔﺎﻅ ﺍﻟﻄﻴﺒﺔ ﺍﻟﱵ ﻻ ﺗﻮﻫﻢ ﳏﺬﻭﺭﺍ ﺑﻮﺟﻪ ‪ .‬ﻓﺈﻥ ﺍﻷﺩﺏ ﰲ ﺍﻷﻟﻔﺎﻅ ﺩﻟﻴﻞ‬
‫ﻋﻠﻰ ﻛﻤﺎﻝ ﺍﻹﺧﻼﺹ ‪ ،‬ﺧﺼﻮﺻﺎ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱵ ﻫﻲ ﺃﻣﺲ ‪‬ﺬﺍ ﺍﳌﻘﺎﻡ ‪.‬‬
‫ﺑﺎﺏ ﻻ ﻳﺮﺩ ﻣﻦ ﺳﺄﻝ ﺑﺎﷲ‬
‫ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺍﻟﻨﱯ ‪ } r‬ﻣﻦ ﺳﺄﻝ ﺑﺎﷲ ﻓﺄﻋﻄﻮﻩ ‪ ،‬ﻭﻣﻦ‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻌﺘﻖ )‪ ، (2414‬ﻣﺴﻠﻢ ﺍﻷﻟﻔﺎﻅ ﻣﻦ ﺍﻷﺩﺏ ﻭﻏﲑﻫﺎ )‪ ، (2249‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ )‪ ، (4975‬ﺃﲪﺪ‬
‫)‪. (316/2‬‬

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‫ﺍﺳﺘﻌﺎﺫ ﺑﺎﷲ ﻓﺄﻋﻴﺬﻭﻩ ‪ ،‬ﻭﻣﻦ ﺩﻋﺎﻛﻢ ﻓﺄﺟﻴﺒﻮﻩ ‪ ،‬ﻭﻣﻦ ﺻﻨﻊ ﺇﻟﻴﻜﻢ ﻣﻌﺮﻭﻓﺎ ﻓﻜﺎﻓﺌﻮﻩ ‪ ،‬ﻓﺈﻥ ﱂ‬
‫ﲡﺪﻭﺍ ﻣﺎ ﺗﻜﺎﻓﺌﻮﻧﻪ ﻓﺎﺩﻋﻮﺍ ﻟﻪ ﺣﱴ ﺗﺮﻭﺍ ﺃﻧﻜﻢ ﻗﺪ ﻛﺎﻓﺄﲤﻮﻩ { )‪ . (1‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ‬
‫ﺑﺴﻨﺪ ﺻﺤﻴﺢ ‪.‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬
‫ﺍﻷﻭﱃ ‪ :‬ﺇﻋﺎﺫﺓ ﻣﻦ ﺍﺳﺘﻌﺎﺫ ﺑﺎﷲ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺇﻋﻄﺎﺀ ﻣﻦ ﺳﺄﻝ ﺑﺎﷲ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﻮﺓ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺍﳌﻜﺎﻓﺄﺓ ﻋﻠﻰ ﺍﻟﺼﻨﻴﻌﺔ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﻣﻜﺎﻓﺄﺓ ﳌﻦ ﱂ ﻳﻘﺪﺭ ﺇﻻ ﻋﻠﻴﻪ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﻗﻮﻟﻪ ‪ } :‬ﺣﱴ ﺗﺮﻭﺍ ﺃﻧﻜﻢ ﻗﺪ ﻛﺎﻓﺄﲤﻮﻩ { )‪. (2‬‬
‫ﺑﺎﺏ ﻻ ﻳﺴﺄﻝ ﺑﻮﺟﻪ ﺍﷲ ﺇﻻ ﺍﳉﻨﺔ‬
‫ﻋﻦ ﺟﺎﺑﺮ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻻ ﻳﺴﺄﻝ ﺑﻮﺟﻪ ﺍﷲ ﺇﻻ ﺍﳉﻨﺔ { )‪ . (3‬ﺭﻭﺍﻩ‬
‫ﺃﺑﻮ ﺩﺍﻭﺩ ‪.‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬
‫ﺍﻷﻭﱃ ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺃﻥ ﻳﺴﺄﻝ ﺑﻮﺟﻪ ﺍﷲ ﺇﻻ ﻏﺎﻳﺔ ﺍﳌﻄﺎﻟﺐ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺇﺛﺒﺎﺕ ﺻﻔﺔ ﺍﻟﻮﺟﻪ ‪.‬‬
‫ﺑﺎﺏ ﻻ ﻳﺮﺩ ﻣﻦ ﺳﺄﻝ ﺑﺎﷲ‬
‫ﻭﺑﺎﺏ ﻻ ﻳﺴﺄﻝ ﺑﻮﺟﻪ ﺍﷲ ﺇﻻ ﺍﳉﻨﺔ‬
‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ ﺧﻄﺎﺏ ﻟﻠﻤﺴﺆﻭﻝ ‪ :‬ﻭﺃﻧﻪ ﺇﺫﺍ ﺃﺩﱃ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﺣﺪ ﲝﺎﺟﺔ ﻭﺗﻮﺳﻞ ﺇﻟﻴﻪ‬

‫)‪ (1‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺰﻛﺎﺓ )‪ ، (2567‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺰﻛﺎﺓ )‪ ، (1672‬ﺃﲪﺪ )‪. (99/2‬‬

‫)‪ (2‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺰﻛﺎﺓ )‪ ، (2567‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ )‪ ، (5109‬ﺃﲪﺪ )‪. (68/2‬‬
‫)‪ (3‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺰﻛﺎﺓ )‪. (1671‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺑﺄﻋﻈﻢ ﺍﻟﻮﺳﺎﺋﻞ ‪ ،‬ﻭﻫﻮ ﺍﻟﺴﺆﺍﻝ ﺑﺎﷲ ‪ ،‬ﺃﻥ ﳚﻴﺒﻪ ﺍﺣﺘﺮﺍﻣﺎ ﻭﺗﻌﻈﻴﻤﺎ ﳊﻖ ﺍﷲ ‪ ،‬ﻭﺃﺩﺍﺀ ﳊﻖ ﺃﺧﻴﻪ‬
‫ﺣﻴﺚ ﺃﺩﱃ ‪‬ﺬﺍ ﺍﻟﺴﺒﺐ ﺍﻷﻋﻈﻢ ‪.‬‬
‫ﻭﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ ﺧﻄﺎﺏ ﻟﻠﺴﺎﺋﻞ ‪ :‬ﻭﺃﻥ ﻋﻠﻴﻪ ﺃﻥ ﳛﺘﺮﻡ ﺃﲰﺎﺀ ﺍﷲ ﻭﺻﻔﺎﺗﻪ ‪ ،‬ﻭﺃﻥ ﻻ ﻳﺴﺄﻝ‬
‫ﺷﻴﺌﺎ ﻣﻦ ﺍﳌﻄﺎﻟﺐ ﺍﻟﺪﻧﻴﻮﻳﺔ ﺑﻮﺟﻪ ﺍﷲ ‪ ،‬ﺑﻞ ﻻ ﻳﺴﺄﻝ ﺑﻮﺟﻬﻪ ﺇﻻ ﺃﻫﻢ ﺍﳌﻄﺎﻟﺐ ﻭﺃﻋﻈﻢ ﺍﳌﻘﺎﺻﺪ‬
‫ﻭﻫﻲ ﺍﳉﻨﺔ ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻨﻌﻴﻢ ﺍﳌﻘﻴﻢ ‪ ،‬ﻭﺭﺿﺎ ﺍﻟﺮﺏ ﻭﺍﻟﻨﻈﺮ ﺇﱃ ﻭﺟﻬﻪ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺘﻠﺬﺫ ﲞﻄﺎﺑﻪ ‪،‬‬
‫ﻓﻬﺬﺍ ﺍﳌﻄﻠﺐ ﺍﻷﺳﲎ ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﺄﻝ ﺑﻮﺟﻪ ﺍﷲ ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳌﻄﺎﻟﺐ ﺍﻟﺪﻧﻴﻮﻳﺔ ﻭﺍﻷﻣﻮﺭ ﺍﻟﺪﻧﻴﺔ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﻻ ﻳﺴﺄﳍﺎ ﺇﻻ ﻣﻦ ﺭﺑﻪ ﻓﺈﻧﻪ ﻻ ﻳﺴﺄﳍﺎ‬
‫ﺑﻮﺟﻬﻪ ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻠﻮ‬
‫‪3 ¬! ¼ã&©#ä. t•øBF{$# ¨bÎ) ö@è% 3 &äóÓx« `ÏB Ì•øBF{$# z`ÏB $oY©9 @yd šcqä9qà)tƒ‬‬ ‫ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪} :‬‬
‫†‪öq©9 @è% 3 $oYßg»yd $uZù=ÏGè% $¨B ÖäóÓx« Ì•øBF{$# z`ÏB $oYs9 tb%x. öqs9 tbqä9qà)tƒ ( š•s9 tbr߉ö6ムŸw $¨B NÍkŦàÿRr& þ’Îû tbqàÿøƒä‬‬

‫‪öNà2Í‘r߉߹ ’Îû $tB ª!$# u’Í?tFö;uŠÏ9ur ( öNÎgÏèÅ_$ŸÒtB 4’n<Î) ã@÷Fs)ø9$# ãNÎgøŠn=tæ |=ÏGä. tûïÏ%©!$# y—uŽy9s9 öNä3Ï?qã‹ç/ ’Îû ÷LäêYä.‬‬

‫‪] (1) { ÇÊÎÍÈ Í‘r߉•Á9$# ÏN#x‹Î/ 7OŠÎ=tæ ª!$#ur 3 öNä3Î/qè=è% ’Îû $tB }ÈÅcsyJã‹Ï9ur‬ﺁﻝ ﻋﻤﺮﺍﻥ ‪. [ 154 :‬‬

‫]ﺁﻝ ﻋﻤﺮﺍﻥ ‪:‬‬ ‫) ‪(2‬‬

‫‪{3‬‬ ‫‪(#qè=ÏFè% $tB $tRqãã$sÛr& öqs9 (#r߉yès%ur öNÍkÍXºuq÷z\} (#qä9$s% tûïÏ%©!$#‬‬ ‫ﻭﻗﻮﻟﻪ ‪} :‬‬
‫‪. [ 168‬‬
‫ﻭﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ } :‬ﺍﺣﺮﺹ ﻋﻠﻰ ﻣﺎ ﻳﻨﻔﻌﻚ ‪،‬‬
‫ﻭﺍﺳﺘﻌﻦ ﺑﺎﷲ ‪ ،‬ﻭﻻ ﺗﻌﺠﺰ ‪ ،‬ﻭﺇﻥ ﺃﺻﺎﺑﻚ ﺷﻲﺀ ﻓﻼ ﺗﻘﻞ ‪ :‬ﻟﻮ ﺃﱐ ﻓﻌﻠﺖ ﻛﺬﺍ ﻟﻜﺎﻥ ﻛﺬﺍ‬
‫ﻭﻛﺬﺍ ‪ ،‬ﻭﻟﻜﻦ ﻗﻞ ‪ :‬ﻗﺪﺭ ﺍﷲ ﻭﻣﺎ ﺷﺎﺀ ﻓﻌﻞ ‪ ،‬ﻓﺈﻥ ﻟﻮ ﺗﻔﺘﺢ ﻋﻤﻞ ﺍﻟﺸﻴﻄﺎﻥ { )‪. (3‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ ‪. 154 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ ‪. 168 :‬‬
‫)‪ (3‬ﻣﺴﻠﻢ ﺍﻟﻘﺪﺭ )‪ ، (2664‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )‪ ، (79‬ﺃﲪﺪ )‪. (370/2‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺍﻷﻭﱃ ‪ :‬ﺗﻔﺴﲑ ﺍﻵﻳﺘﲔ ﰲ ﺁﻝ ﻋﻤﺮﺍﻥ ‪.‬‬

‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺍﻟﻨﻬﻲ ﺍﻟﺼﺮﻳﺢ ﻋﻦ ﻗﻮﻝ ‪ " :‬ﻟﻮ " ﺇﺫﺍ ﺃﺻﺎﺑﻚ ﺷﻲﺀ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺗﻌﻠﻴﻞ ﺍﳌﺴﺄﻟﺔ ﺑﺄﻥ ﺫﻟﻚ ﻳﻔﺘﺢ ﻋﻤﻞ ﺍﻟﺸﻴﻄﺎﻥ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺍﻹﺭﺷﺎﺩ ﺇﱃ ﺍﻟﻜﻼﻡ ﺍﳊﺴﻦ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺍﻷﻣﺮ ﺑﺎﳊﺮﺹ ﻋﻠﻰ ﻣﺎ ﻳﻨﻔﻊ ‪ ،‬ﻣﻊ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﷲ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺿﺪ ﺫﻟﻚ ﻭﻫﻮ ﺍﻟﻌﺠﺰ ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻠﻮ‬
‫ﺍﻋﻠﻢ ﺃﻥ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻌﺒﺪ ﻟﻠﻔﻈﺔ ‪ " :‬ﻟﻮ " ﻋﻠﻰ ﻗﺴﻤﲔ ‪ :‬ﻣﺬﻣﻮﻡ ﻭﳏﻤﻮﺩ ‪.‬‬
‫ﺃﻣﺎ ﺍﳌﺬﻣﻮﻡ ﻓﻜﺄﻥ ﻳﻘﻊ ﻣﻨﻪ ﺃﻭ ﻋﻠﻴﻪ ﺃﻣﺮ ﻻ ﳛﺒﻪ ﻓﻴﻘﻮﻝ ‪ :‬ﻟﻮ ﺃﱐ ﻓﻌﻠﺖ ﻛﺬﺍ ﻟﻜﺎﻥ ﻛﺬﺍ ‪،‬‬
‫ﻓﻬﺬﺍ ﻣﻦ ﻋﻤﻞ ﺍﻟﺸﻴﻄﺎﻥ ‪ ،‬ﻷﻥ ﻓﻴﻪ ﳏﺬﻭﺭﻳﻦ ‪:‬‬
‫ﺃﺣﺪﳘﺎ ‪ :‬ﺃ‪‬ﺎ ﺗﻔﺘﺢ ﻋﻠﻴﻪ ﺑﺎﺏ ﺍﻟﻨﺪﻡ ﻭﺍﻟﺴﺨﻂ ﻭﺍﳊﺰﻥ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﻟﻪ ﺇﻏﻼﻗﻪ ﻭﻟﻴﺲ ﻓﻴﻬﺎ‬
‫ﻧﻔﻊ ‪.‬‬
‫ﺍﻟﺜﺎﱐ ‪ :‬ﺃﻥ ﰲ ﺫﻟﻚ ﺳﻮﺀ ﺃﺩﺏ ﻋﻠﻰ ﺍﷲ ﻭﻋﻠﻰ ﻗﺪﺭﻩ ﻓﺈﻥ ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ ﻭﺍﳊﻮﺍﺩﺙ ﺩﻗﻴﻘﻬﺎ‬
‫ﻭﺟﻠﻴﻠﻬﺎ ﺑﻘﻀﺎﺀ ﺍﷲ ﻭﻗﺪﺭﻩ ‪ ،‬ﻭﻣﺎ ﻭﻗﻊ ﻣﻦ ﺍﻷﻣﻮﺭ ﻓﻼ ﺑﺪ ﻣﻦ ﻭﻗﻮﻋﻪ ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺭﺩﻩ ‪ ،‬ﻓﻜﺎﻥ‬
‫ﰲ ﻗﻮﻟﻪ ‪ :‬ﻟﻮ ﻛﺎﻥ ﻛﺬﺍ ﺃﻭ ﻟﻮ ﻓﻌﻠﺖ ﻛﺬﺍ ﻛﺎﻥ ﻛﺬﺍ ‪ ،‬ﻧﻮﻉ ﺍﻋﺘﺮﺍﺽ ﻭﻧﻮﻉ ﺿﻌﻒ ﺇﳝﺎﻥ‬
‫ﺑﻘﻀﺎﺀ ﺍﷲ ﻭﻗﺪﺭﻩ ‪.‬‬
‫ﻭﻻ ﺭﻳﺐ ﺃﻥ ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ ﺍﶈﺬﻭﺭﻳﻦ ﻻ ﻳﺘﻢ ﻟﻠﻌﺒﺪ ﺇﳝﺎﻥ ﻭﻻ ﺗﻮﺣﻴﺪ ﺇﻻ ﺑﺘﺮﻛﻬﻤﺎ ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﶈﻤﻮﺩ ﻣﻦ ﺫﻟﻚ ﻓﺄﻥ ﻳﻘﻮﳍﺎ ﺍﻟﻌﺒﺪ ﲤﻨﻴﺎ ﻟﻠﺨﲑ ﺃﻭ ﺗﻌﻠﻴﻤﺎ ﻟﻠﻌﻠﻢ ﻭﺍﳋﲑ ‪.‬‬
‫} ﻟﻮ ﺍﺳﺘﻘﺒﻠﺖ ﻣﻦ ﺃﻣﺮﻱ ﻣﺎ ﺍﺳﺘﺪﺑﺮﺕ ﳌﺎ ﺳﻘﺖ ﺍﳍﺪﻱ ﻭﻷﻫﻠﻠﺖ‬ ‫‪r‬‬ ‫ﻛﻘﻮﻟﻪ‬

‫ﺑﺎﻟﻌﻤﺮﺓ { )‪ ، (1‬ﻭﻗﻮﻟﻪ ﰲ ﺍﻟﺮﺟﻞ ﺍﳌﺘﻤﲏ ﻟﻠﺨﲑ ‪ } :‬ﻟﻮ ﺃﻥ ﱄ ﻣﺜﻞ ﻣﺎﻝ ﻓﻼﻥ ﻟﻌﻤﻠﺖ ﻓﻴﻪ‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺘﻤﲏ )‪ ، (6802‬ﻣﺴﻠﻢ ﺍﳊﺞ )‪. (1211‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻣﺜﻞ ﻋﻤﻞ ﻓﻼﻥ { )‪ ، (1‬ﻭ } ﻟﻮ ﺻﱪ ﺃﺧﻲ ﻣﻮﺳﻰ ﻟﻴﻘﺺ ﺍﷲ ﻋﻠﻴﻨﺎ ﻣﻦ ﻧﺒﺄﳘﺎ { ‪ .‬ﺃﻱ ﰲ‬
‫ﻗﺼﺘﻪ ﻣﻊ ﺍﳋﻀﺮ ‪.‬‬
‫ﻭﻛﻤﺎ ﺃﻥ " ﻟﻮ " ﺇﺫﺍ ﻗﺎﳍﺎ ﻣﺘﻤﻨﻴﺎ ﻟﻠﺨﲑ ﻓﻬﻮ ﳏﻤﻮﺩ ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﳍﺎ ﻣﺘﻤﻨﻴﺎ ﻟﻠﺸﺮ ﻓﻬﻮ ﻣﺬﻣﻮﻡ ‪.‬‬
‫ﻓﺎﺳﺘﻌﻤﺎﻝ " ﻟﻮ " ﺗﻜﻮﻥ ﲝﺴﺐ ﺍﳊﺎﻝ ﺍﳊﺎﻣﻞ ﻋﻠﻴﻬﺎ ‪.‬‬
‫ﺇﻥ ﲪﻞ ﻋﻠﻴﻬﺎ ﺍﻟﻀﺠﺮ ﻭﺍﳊﺰﻥ ﻭﺿﻌﻒ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﺃﻭ ﲤﲏ ﺍﻟﺸﺮ ﻛﺎﻥ‬
‫ﻣﺬﻣﻮﻣﺎ ‪.‬‬
‫ﻭﺇﻥ ﲪﻞ ﻋﻠﻴﻬﺎ ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﳋﲑ ﻭﺍﻹﺭﺷﺎﺩ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻛﺎﻥ ﳏﻤﻮﺩﺍ ﻭﳍﺬﺍ ﺟﻌﻞ ﺍﳌﺼﻨﻒ‬
‫ﺍﻟﺘﺮﲨﺔ ﳏﺘﻤﻠﺔ ﻟﻸﻣﺮﻳﻦ ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺳﺐ ﺍﻟﺮﻳﺢ‬
‫ﻋﻦ ﺃﰊ ﺑﻦ ﻛﻌﺐ ‪ t‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ } :‬ﻻ ﺗﺴﺒﻮﺍ ﺍﻟﺮﻳﺢ ‪ ،‬ﻓﺈﺫﺍ ﺭﺃﻳﺘﻢ ﻣﺎ‬
‫ﺗﻜﺮﻫﻮﻥ ﻓﻘﻮﻟﻮﺍ ‪ :‬ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﺴﺄﻟﻚ ﻣﻦ ﺧﲑ ﻫﺬﻩ ﺍﻟﺮﻳﺢ ﻭﺧﲑ ﻣﺎ ﻓﻴﻬﺎ ‪ ،‬ﻭﺧﲑ ﻣﺎ ﺃﻣﺮﺕ ﺑﻪ ‪،‬‬
‫ﻭﻧﻌﻮﺫ ﺑﻚ ﻣﻦ ﺷﺮ ﻫﺬﻩ ﺍﻟﺮﻳﺢ ‪ ،‬ﻭﺷﺮ ﻣﺎ ﻓﻴﻬﺎ ‪ ،‬ﻭﺷﺮ ﻣﺎ ﺃﻣﺮﺕ ﺑﻪ { )‪ . (2‬ﺻﺤﺤﻪ‬
‫ﺍﻟﺘﺮﻣﺬﻱ ‪.‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬
‫ﺍﻷﻭﱃ ‪ :‬ﺍﻟﻨﻬﻲ ﻋﻦ ﺳﺐ ﺍﻟﺮﻳﺢ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺍﻹﺭﺷﺎﺩ ﺇﱃ ﺍﻟﻜﻼﻡ ﺍﻟﻨﺎﻓﻊ ﺇﺫﺍ ﺭﺃﻯ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻳﻜﺮﻩ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺍﻹﺭﺷﺎﺩ ﺇﱃ ﺃ‪‬ﺎ ﻣﺄﻣﻮﺭﺓ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺃ‪‬ﺎ ﻗﺪ ﺗﺆﻣﺮ ﲞﲑ ‪ ،‬ﻭﻗﺪ ﺗﺆﻣﺮ ﺑﺸﺮ ‪.‬‬
‫ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺳﺐ ﺍﻟﺮﻳﺢ‬
‫ﻭﻫﺬﺍ ﻧﻈﲑ ﻣﺎ ﺳﺒﻖ ﰲ ﺳﺐ ﺍﻟﺪﻫﺮ ‪ ،‬ﺇﻻ ﺃﻥ ﺫﻟﻚ ﺍﻟﺒﺎﺏ ﻋﺎﻡ ﰲ ﺳﺐ ﲨﻴﻊ ﺣﻮﺍﺩﺙ‬

‫)‪ (1‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺰﻫﺪ )‪ ، (2325‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ )‪ ، (4228‬ﺃﲪﺪ )‪. (231/4‬‬

‫)‪ (2‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻔﱳ )‪ ، (2252‬ﺃﲪﺪ )‪. (123/5‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺍﻟﺪﻫﺮ ‪ ،‬ﻭﻫﺬﺍ ﺧﺎﺹ ﺑﺎﻟﺮﻳﺢ ‪ ،‬ﻭﻣﻊ ﲢﺮﳝﻪ ﻓﺈﻧﻪ ﲪﻖ ﻭﺿﻌﻒ ﰲ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺮﺃﻱ ‪ ،‬ﻓﺈﻥ ﺍﻟﺮﻳﺢ‬
‫ﻣﺼﺮﻓﺔ ﻣﺪﺑﺮﺓ ﺑﺘﺪﺑﲑ ﺍﷲ ﻭﺗﺴﺨﲑﻩ ﻓﺎﻟﺴﺎﺏ ﳍﺎ ﻳﻘﻊ ﺳﺒﻪ ﻋﻠﻰ ﻣﻦ ﺻﺮﻓﻬﺎ ‪ ،‬ﻭﻟﻮﻻ ﺃﻥ ﺍﳌﺘﻜﻠﻢ‬
‫ﺑﺴﺐ ﺍﻟﺮﻳﺢ ﻻ ﳜﻄﺮ ﻫﺬﺍ ﺍﳌﻌﲎ ﰲ ﻗﻠﺒﻪ ﻏﺎﻟﺒﺎ ﻟﻜﺎﻥ ﺍﻷﻣﺮ ﺃﻓﻈﻊ ﻣﻦ ﺫﻟﻚ ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻳﻜﺎﺩ‬
‫ﳜﻄﺮ ﺑﻘﻠﺐ ﻣﺴﻠﻢ ‪.‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬
‫‪¨bÎ) ö@è% 3 &äóÓx« `ÏB Ì•øBF{$# z`ÏB $oY©9 @yd šcqä9qà)tƒ ( Ïp§‹Î=Îg»yfø9$# £`sß Èd,ysø9$# uŽö•xî «!$$Î/ šcq‘ZÝàtƒ‬‬ ‫}‬
‫‪$¨B ÖäóÓx« Ì•øBF{$# z`ÏB $oYs9 tb%x. öqs9 tbqä9qà)tƒ ( š•s9 tbr߉ö6ムŸw $¨B NÍkŦàÿRr& þ’Îû tbqàÿøƒä† 3 ¬! ¼ã&©#ä. t•øBF{$#‬‬

‫‪ª!$# u’Í?tFö;uŠÏ9ur ( öNÎgÏèÅ_$ŸÒtB 4’n<Î) ã@÷Fs)ø9$# ãNÎgøŠn=tæ |=ÏGä. tûïÏ%©!$# y—uŽy9s9 öNä3Ï?qã‹ç/ ’Îû ÷LäêYä. öq©9 @è% 3 $oYßg»yd $uZù=ÏGè%‬‬

‫‪] (1) { ÇÊÎÍÈ Í‘r߉•Á9$# ÏN#x‹Î/ 7OŠÎ=tæ ª!$#ur 3 öNä3Î/qè=è% ’Îû $tB }ÈÅcsyJã‹Ï9ur öNà2Í‘r߉߹ ’Îû $tB‬ﺁﻝ‬
‫ﻋﻤﺮﺍﻥ‪.[ 154 :‬‬
‫‪«!$$Î/ šúüÏoR!$©à9$# ÏM»x.ÎŽô³ßJø9$#ur tûüÏ.ÎŽô³ßJø9$#ur ÏM»s)Ïÿ»oYßJø9$#ur tûüÉ)Ïÿ»uZãKø9$# šUÉj‹yèãƒur‬‬ ‫ﻭﻗﻮﻟﻪ ‪} :‬‬
‫‪ôNuä!$y™ur ( zO¨Yygy_ óOßgs9 £‰tãr&ur óOßgoYyès9ur öNÍköŽn=tã ª!$# |=ÅÒxîur ( Ïäöq¡¡9$# äot•Í¬!#yŠ öNÍköŽn=tã 4 Ïäöq¡¡9$# Æsß‬‬

‫‪] (2) { ÇÏÈ #ZŽ•ÅÁtB‬ﺍﻟﻔﺘﺢ ‪. [ 6 :‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ‪:‬‬
‫ﻓﺴﺮ ﻫﺬﺍ ﺍﻟﻈﻦ ﺑﺄﻧﻪ ﺳﺒﺤـﺎﻧﻪ ﻻ ﻳﻨﺼﺮ ﺭﺳﻮﻟﻪ ﻭﺃﻥ ﺃﻣﺮﻩ ﺳﻴﻀﻤﺤﻞ ‪.‬‬
‫ﻭﻓﺴﺮ ﺑﺄﻥ ﻣﺎ ﺃﺻﺎﺑﻪ ﱂ ﻳﻜﻦ ﺑﻘﺪﺭ ﺍﷲ ﻭﺣﻜﻤﺘﻪ ‪.‬‬
‫ﻓﻔﺴﺮ ﺑﺈﻧﻜﺎﺭ ﺍﳊﻜﻤﺔ ﻭﺇﻧﻜﺎﺭ ﺍﻟﻘﺪﺭ ‪ ،‬ﻭﺇﻧﻜﺎﺭ ﺃﻥ ﻳﺘﻢ ﺃﻣﺮ ﺭﺳﻮﻟﻪ ‪ r‬ﻭﺃﻥ ﻳﻈﻬﺮﻩ ﺍﷲ‬
‫ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ‪.‬‬
‫ﻭﻫﺬﺍ ﻫﻮ ﻇﻦ ﺍﻟﺴﻮﺀ ‪ ،‬ﺍﻟﺬﻱ ﻇﻨﻪ ﺍﳌﻨﺎﻓﻘﻮﻥ ﻭﺍﳌﺸﺮﻛﻮﻥ ﰲ ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ ‪.‬‬
‫ﻭﺇﳕﺎ ﻛﺎﻥ ﻫﺬﺍ ﻇﻦ ﺍﻟﺴﻮﺀ ؛ ﻷﻧﻪ ﻇﻦ ﻏﲑ ﻣﺎ ﻳﻠﻴﻖ ﺑﻪ ﺳﺒﺤﺎﻧﻪ ‪ ،‬ﻭﻣﺎ ﻳﻠﻴﻖ ﲝﻜﻤﺘﻪ ﻭﲪﺪﻩ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ ‪. 154 :‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ ﺁﻳﺔ ‪. 6 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻭﻭﻋﺪﻩ ﺍﻟﺼﺎﺩﻕ ‪.‬‬

‫ﻓﻤﻦ ﻇﻦ ﺃﻧﻪ ﻳﺪﻳﻞ ﺍﻟﺒﺎﻃﻞ ﻋﻠﻰ ﺍﳊﻖ ﺇﺩﺍﻟﺔ ﻣﺴﺘﻘﺮﺓ ﻳﻀﻤﺤﻞ ﻣﻌﻬﺎ ﺍﳊﻖ ‪ ،‬ﺃﻭ ﺃﻧﻜﺮ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻣﺎ ﺟﺮﻯ ﺑﻘﻀﺎﺋﻪ ﻭﻗﺪﺭﻩ ‪ ،‬ﺃﻭ ﺃﻧﻜﺮ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪﺭﻩ ﳊﻜﻤﺔ ﺑﺎﻟﻐﺔ ﻳﺴﺘﺤﻖ ﻋﻠﻴﻬﺎ‬
‫ﺍﳊﻤﺪ ‪ ،‬ﺑﻞ ﺯﻋﻢ ﺃﻥ ﺫﻟﻚ ﳌﺸﻴﺌﺔ ﳎﺮﺩﺓ ‪ ،‬ﻓﺬﻟﻚ ﻇﻦ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ‪ ،‬ﻓﻮﻳﻞ ﻟﻠﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻣﻦ‬
‫ﺍﻟﻨﺎﺭ ‪.‬‬
‫ﻭﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻳﻈﻨﻮﻥ ﺑﺎﷲ ﻇﻦ ﺍﻟﺴﻮﺀ ﻓﻴﻤﺎ ﳜﺘﺺ ‪‬ﻢ ﻭﻓﻴﻤﺎ ﻳﻔﻌﻠﻪ ﺑﻐﲑﻫﻢ ‪ ،‬ﻭﻻ ﻳﺴﻠﻢ‬
‫ﻣﻦ ﺫﻟﻚ ﺇﻻ ﻣﻦ ﻋﺮﻑ ﺍﷲ ﻭﺃﲰﺎﺀﻩ ﻭﺻﻔﺎﺗﻪ ﻭﻣﻮﺟﺐ ﺣﻜﻤﺘﻪ ﻭﲪﺪﻩ ‪.‬‬
‫ﻓﻠﻴﻌﱳ ﺍﻟﻠﺒﻴﺐ ﺍﻟﻨﺎﺻﺢ ﻟﻨﻔﺴﻪ ‪‬ﺬﺍ ‪ ،‬ﻭﻟﻴﺘﺐ ﺇﱃ ﺍﷲ ﻭﻟﻴﺴﺘﻐﻔﺮﻩ ﻣﻦ ﻇﻨﻪ ﺑﺮﺑﻪ ﻇﻦ ﺍﻟﺴﻮﺀ ‪.‬‬
‫ﻭﻟﻮ ﻓﺘﺸﺖ ﻣﻦ ﻓﺘﺸﺖ ﻟﺮﺃﻳﺖ ﻋﻨﺪﻩ ﺗﻌﻨﺘﺎ ﻋﻠﻰ ﺍﻟﻘﺪﺭ ﻭﻣﻼﻣﺔ ﻟﻪ ‪ ،‬ﻭﺃﻧﻪ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻛﺬﺍ ﻭﻛﺬﺍ ‪ ،‬ﻓﻤﺴﺘﻘﻞ ﻭﻣﺴﺘﻜﺜﺮ ‪ ،‬ﻭﻓﺘﺶ ﻧﻔﺴﻚ ‪ :‬ﻫﻞ ﺃﻧﺖ ﺳﺎﱂ ؟‬
‫ﻭﺇﻻ ﻓـﺈﻧـﻲ ﻻ ﺇﺧـﺎﻟــﻚ ﻧـﺎﺟﻴــﺎ‬ ‫ﻓﺈﻥ ﺗﻨـﺞ ﻣﻨﻬـﺎ ﺗﻨـﺞ ﻣـﻦ ﺫﻱ ﻋﻈﻴﻤــﺔ‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬
‫ﺍﻷﻭﱃ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺁﻝ ﻋﻤﺮﺍﻥ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺗﻔﺴﲑ ﺁﻳﺔ ﺍﻟﻔﺘﺢ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺍﻹﺧﺒﺎﺭ ﺑﺄﻥ ﺫﻟﻚ ﺃﻧﻮﺍﻉ ﻻ ﲢﺼﺮ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺃﻧﻪ ﻻ ﻳﺴﻠﻢ ﻣﻦ ﺫﻟﻚ ﺇﻻ ﻣﻦ ﻋﺮﻑ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﻭﻋﺮﻑ ﻧﻔﺴﻪ ‪.‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫)‪(1‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪{ ( Ïp§‹Î=Îg»yfø9$# £`sß Èd,ysø9$# uŽö•xî «!$$Î/ šcq‘ZÝàtƒ } :‬‬
‫ﻭﺫﻟﻚ ﺃﻧﻪ ﻻ ﻳﺘﻢ ﻟﻠﻌﺒﺪ ﺇﳝﺎﻥ ﻭﻻ ﺗﻮﺣﻴﺪ ﺣﱴ ﻳﻌﺘﻘﺪ ﲨﻴﻊ ﻣﺎ ﺃﺧﱪ ﺍﷲ ﺑﻪ ﻣﻦ ﺃﲰﺎﺋﻪ‬
‫ﻭﺻﻔﺎﺗﻪ ﻭﻛﻤﺎﻟﻪ ﻭﺗﺼﺪﻳﻘﻪ ﺑﻜﻞ ﻣﺎ ﺃﺧﱪ ﺑﻪ ‪ ،‬ﻭﺃﻧﻪ ﻳﻔﻌﻠﻪ ‪ ،‬ﻭﻣﺎ ﻭﻋﺪ ﺑﻪ ﻣﻦ ﻧﺼﺮ ﺍﻟﺪﻳﻦ‬
‫ﻭﺇﺣﻘﺎﻕ ﺍﳊﻖ ﻭﺇﺑﻄﺎﻝ ﺍﻟﺒﺎﻃﻞ ‪ ،‬ﻓﺎﻋﺘﻘﺎﺩ ﻫﺬﺍ ﻣﻦ ﺍﻹﳝﺎﻥ ‪ ،‬ﻭﻃﻤﺄﻧﻴﻨﺔ ﺍﻟﻘﻠﺐ ﺑﺬﻟﻚ ﻣﻦ‬
‫ﺍﻹﳝﺎﻥ ‪.‬‬
‫ﻭﻛﻞ ﻇﻦ ﻳﻨﺎﰲ ﺫﻟﻚ ﻓﺈﻧﻪ ﻣﻦ ﻇﻨﻮﻥ ﺍﳉﺎﻫﻠﻴﺔ ﺍﳌﻨﺎﻓﻴﺔ ﻟﻠﺘﻮﺣﻴﺪ ؛ ﻷ‪‬ﺎ ﺳﻮﺀ ﻇﻦ ﺑﺎﷲ ﻭﻧﻔﻲ‬
‫ﻟﻜﻤﺎﻟﻪ ‪ ،‬ﻭﺗﻜﺬﻳﺐ ﳋﱪﻩ ﻭﺷﻚ ﰲ ﻭﻋﺪﻩ ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻣﻨﻜﺮﻱ ﺍﻟﻘﺪﺭ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﻤﺮ ‪ :‬ﻭﺍﻟﺬﻱ ﻧﻔﺲ ﺍﺑﻦ ﻋﻤﺮ ﺑﻴﺪﻩ ‪ ،‬ﻟﻮ ﻛﺎﻥ ﻷﺣﺪﻫﻢ ﻣﺜﻞ ﺃﺣﺪ ﺫﻫﺒﺎ ‪ ،‬ﰒ‬
‫ﺃﻧﻔﻘﻪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻣﺎ ﻗﺒﻠﻪ ﺍﷲ ﻣﻨﻪ ‪ ،‬ﺣﱴ ﻳﺆﻣﻦ ﺑﺎﻟﻘﺪﺭ ‪ .‬ﰒ ﺍﺳﺘﺪﻝ ﺑﻘﻮﻝ ﺍﻟﻨﱯ ‪ } r‬ﺍﻹﳝﺎﻥ‬

‫ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ‪ ،‬ﻭﺗﺆﻣﻦ ﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ { )‪. (2‬‬
‫ﺭﻭﺍﻩ ﻣﺴﻠﻢ ‪.‬‬
‫ﻭﻋﻦ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ‪ :‬ﺃﻧﻪ ﻗﺎﻝ ﻻﺑﻨﻪ ‪ :‬ﻳﺎ ﺑﲏ ‪ ،‬ﺇﻧﻚ ﻟﻦ ﲡﺪ ﻃﻌﻢ ﺍﻹﳝﺎﻥ ﺣﱴ ﺗﻌﻠﻢ‬
‫ﺃﻥ ﻣﺎ ﺃﺻﺎﺑﻚ ﱂ ﻳﻜﻦ ﻟﻴﺨﻄﺌﻚ ‪ ،‬ﻭﻣﺎ ﺃﺧﻄﺄﻙ ﱂ ﻳﻜﻦ ﻟﻴﺼﻴﺒﻚ ‪ ،‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ‪r‬‬
‫ﻳﻘﻮﻝ ‪ } :‬ﺇﻥ ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺍﻟﻘﻠﻢ ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ‪ :‬ﺍﻛﺘﺐ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﺭﺏ ﻭﻣﺎﺫﺍ ﺃﻛﺘﺐ ؟‬

‫ﻗﺎﻝ ‪ :‬ﺍﻛﺘﺐ ﻣﻘﺎﺩﻳﺮ ﻛﻞ ﺷﻲﺀ ﺣﱴ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ { )‪ . (3‬ﻳﺎ ﺑﲏ ‪ ،‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ‪r‬‬

‫ﻳﻘﻮﻝ ‪ } :‬ﻣﻦ ﻣﺎﺕ ﻋﻠﻰ ﻏﲑ ﻫﺬﺍ ﻓﻠﻴﺲ ﻣﲏ { )‪. (4‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ ‪. 154 :‬‬

‫)‪ (2‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (8‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻹﳝﺎﻥ )‪ ، (2610‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻹﳝﺎﻥ ﻭﺷﺮﺍﺋﻌﻪ )‪ ، (4990‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ‬
‫)‪ ، (4695‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳌﻘﺪﻣﺔ )‪ ، (63‬ﺃﲪﺪ )‪. (27/1‬‬
‫)‪ (3‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻘﺪﺭ )‪. (2155‬‬
‫)‪ (4‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻘﺪﺭ )‪ ، (2155‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ )‪. (4700‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻭﰲ ﺭﻭﺍﻳﺔ ﻷﲪﺪ ‪ } :‬ﺇﻥ ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻘﻠﻢ ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ‪ :‬ﺍﻛﺘﺐ ‪ ،‬ﻓﺠﺮﻯ ﰲ‬

‫ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ﲟﺎ ﻫﻮ ﻛﺎﺋﻦ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ { )‪. (1‬‬

‫ﻭﰲ ﺭﻭﺍﻳﺔ ﻻﺑﻦ ﻭﻫﺐ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻓﻤﻦ ﱂ ﻳﺆﻣﻦ ﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ ﺃﺣﺮﻗﻪ‬

‫ﺍﷲ ﺑﺎﻟﻨﺎﺭ { ‪.‬‬

‫ﻭﰲ ﺍﳌﺴﻨﺪ ﻭﺍﻟﺴﻨﻦ ﻋﻦ ﺍﺑﻦ ﺍﻟﺪﻳﻠﻤﻲ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺃﺗﻴﺖ ﺃﰊ ﺑﻦ ﻛﻌﺐ ‪ ،‬ﻓﻘﻠﺖ ‪ :‬ﰲ ﻧﻔﺴﻲ‬
‫ﺷﻲﺀ ﻣﻦ ﺍﻟﻘﺪﺭ ‪ ،‬ﻓﺤﺪﺛﲏ ﺑﺸﻲﺀ ‪ ،‬ﻟﻌﻞ ﺍﷲ ﻳﺬﻫﺒﻪ ﻣﻦ ﻗﻠﱯ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﻟﻮ ﺃﻧﻔﻘﺖ ﻣﺜﻞ ﺃﺣﺪ‬
‫ﺫﻫﺒﺎ ﻣﺎ ﻗﺒﻠﻪ ﺍﷲ ﻣﻨﻚ ﺣﱴ ﺗﺆﻣﻦ ﺑﺎﻟﻘﺪﺭ ‪ ،‬ﻭﺗﻌﻠﻢ ﺃﻥ ﻣﺎ ﺃﺻﺎﺑﻚ ﱂ ﻳﻜﻦ ﻟﻴﺨﻄﺌﻚ ‪ ،‬ﻭﻣﺎ‬
‫ﺃﺧﻄﺄﻙ ﱂ ﻳﻜﻦ ﻟﻴﺼﻴﺒﻚ ‪ ،‬ﻭﻟﻮ ﻣﺖ ﻋﻠﻰ ﻏﲑ ﻫﺬﺍ ﻟﻜﻨﺖ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻓﺄﺗﻴﺖ ﻋﺒﺪ‬
‫ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ‪ ،‬ﻭﺣﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ ‪ ،‬ﻭﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ‪ ،‬ﻓﻜﻠﻬﻢ ﺣﺪﺛﲏ ﲟﺜﻞ ﺫﻟﻚ ﻋﻦ‬
‫ﺍﻟﻨﱯ ‪ . r‬ﺣﺪﻳﺚ ﺻﺤﻴﺢ ‪ ،‬ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﰲ ﺻﺤﻴﺤﻪ ‪.‬‬
‫ﻭﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪ :‬ﺍﻷﻭﱃ ‪ :‬ﺑﻴﺎﻥ ﻓﺮﺽ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺑﻴﺎﻥ ﻛﻴﻔﻴﺔ ﺍﻹﳝﺎﻥ ﺑﻪ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺇﺣﺒﺎﻁ ﻋﻤﻞ ﻣﻦ ﱂ ﻳﺆﻣﻦ ﺑﻪ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺍﻹﺧﺒﺎﺭ ﺃﻥ ﺃﺣﺪﺍ ﻻ ﳚﺪ ﻃﻌﻢ ﺍﻹﳝﺎﻥ ﺣﱴ ﻳﺆﻣﻦ ﺑﻪ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺫﻛﺮ ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺃﻧﻪ ﺟﺮﻯ ﺑﺎﳌﻘﺎﺩﻳﺮ ﰲ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﺑﺮﺍﺀﺗﻪ ‪ r‬ﳑﻦ ﱂ ﻳﺆﻣﻦ ﺑﻪ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﻋﺎﺩﺓ ﺍﻟﺴﻠﻒ ﰲ ﺇﺯﺍﻟﺔ ﺍﻟﺸﺒﻬﺔ ﺑﺴﺆﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ‪ :‬ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺃﺟﺎﺑﻮﻩ ﲟﺎ ﻳﺰﻳﻞ ﺷﺒﻬﺘﻪ ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﻪ ﻡ ﻧﺴﺒﻮﺍ ﺍﻟﻜﻼﻡ ﺇﱃ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪ r‬ﻓﻘﻂ ‪.‬‬

‫)‪ (1‬ﺃﲪﺪ )‪. (317/5‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻣﻨﻜﺮﻱ ﺍﻟﻘﺪﺭ‬

‫ﻗﺪ ﺛﺒﺖ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺇﲨﺎﻉ ﺍﻷﻣﺔ ‪ :‬ﺃﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ ﺃﺣﺪ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ‪ ،‬ﻭﺃﻧﻪ‬
‫ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻛﺎﻥ ‪ ،‬ﻭﻣﺎ ﱂ ﻳﺸﺄ ﱂ ﻳﻜﻦ ‪ ،‬ﻓﻤﻦ ﱂ ﻳﺆﻣﻦ ‪‬ﺬﺍ ﻓﺈﻧﻪ ﻣﺎ ﺁﻣﻦ ﺑﺎﷲ ﺣﻘﻴﻘﺔ ‪.‬‬
‫ﻓﻌﻠﻴﻨﺎ ﺃﻥ ﻧﺆﻣﻦ ﲜﻤﻴﻊ ﻣﺮﺍﺗﺐ ﺍﻟﻘﺪﺭ ‪ :‬ﻓﻨﺆﻣﻦ ﺃﻥ ﺍﷲ ﺑﻜﻞ ﺷﻲﺀ ﻋﻠﻴﻢ ‪ ،‬ﻭﺍﻋﺪﻩ ﻛﺘﺐ ﰲ‬
‫ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ﲨﻴﻊ ﻣﺎ ﻛﺎﻥ ﻭﻣﺎ ﻳﻜﻮﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺃﻥ ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ ﲞﻠﻘﻪ ﻭﻗﺪﺭﺗﻪ‬
‫ﻭﺗﺪﺑﲑﻩ ‪.‬‬
‫ﻭﻣﻦ ﲤﺎﻡ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ ‪ :‬ﺍﻟﻌﻠﻢ ﺑﺄﻥ ﺍﷲ ﱂ ﳚﱪ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﻳﺮﻳﺪﻭﻥ ﺑﻞ‬
‫ﺟﻌﻠﻬﻢ ﳐﺘﺎﺭﻳﻦ ﻟﻄﺎﻋﺎ‪‬ﻢ ﻭﻣﻌﺎﺻﻴﻬﻢ ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳌﺼﻮﺭﻳﻦ‬
‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ t‬ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ :‬ﻭﻣﻦ ﺃﻇﻠﻢ ﳑﻦ ﺫﻫﺐ‬

‫ﳜﻠﻖ ﻛﺨﻠﻘﻲ ‪ ،‬ﻓﻠﻴﺨﻠﻘﻮﺍ ﺫﺭﺓ ‪ ،‬ﺃﻭ ﻟﻴﺨﻠﻘﻮﺍ ﺣﺒﺔ ‪ ،‬ﺃﻭ ﻟﻴﺨﻠﻘﻮﺍ ﺷﻌﲑﺓ { )‪ . (1‬ﺃﺧﺮﺟﺎﻩ ‪.‬‬

‫ﻭﳍﻤﺎ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ } :‬ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﻋﺬﺍﺑﺎ ﻳﻮﻡ‬

‫ﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﺬﻳﻦ ﻳﻀﺎﻫﺌﻮﻥ ﲞﻠﻖ ﺍﷲ { )‪. (2‬‬

‫ﻭﳍﻤﺎ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ ،‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻳﻘﻮﻝ ‪ } :‬ﻛﻞ ﻣﺼﻮﺭ ﰲ ﺍﻟﻨﺎﺭ ‪ ،‬ﳚﻌﻞ ﻟﻪ‬

‫ﺑﻜﻞ ﺻﻮﺭﺓ ﺻﻮﺭﻫﺎ ﻧﻔﺲ ﻳﻌﺬﺏ ‪‬ﺎ ﰲ ﺟﻬﻨﻢ { )‪. (3‬‬

‫ﻭﳍﻤﺎ ﻋﻨﻪ ﻣﺮﻓﻮﻋﺎ ‪ } :‬ﻣﻦ ﺻﻮﺭ ﺻﻮﺭﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﻠﻒ ﺃﻥ ﻳﻨﻔﺦ ﻓﻴﻬﺎ ﺍﻟﺮﻭﺡ ‪ ،‬ﻭﻟﻴﺲ‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺘﻮﺣﻴﺪ )‪ ، (7120‬ﻣﺴﻠﻢ ﺍﻟﻠﺒﺎﺱ ﻭﺍﻟﺰﻳﻨﺔ )‪ ، (2111‬ﺃﲪﺪ )‪. (232/2‬‬

‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻠﺒﺎﺱ )‪ ، (5610‬ﺃﲪﺪ )‪. (36/6‬‬
‫)‪ (3‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺒﻴﻮﻉ )‪ ، (2112‬ﻣﺴﻠﻢ ﺍﻟﻠﺒﺎﺱ ﻭﺍﻟﺰﻳﻨﺔ )‪ ، (2110‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻠﺒﺎﺱ )‪ ، (1751‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺰﻳﻨﺔ‬
‫)‪ ، (5358‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ )‪ ، (5024‬ﺃﲪﺪ )‪. (308/1‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺑﻨﺎﻓﺦ { )‪. (1‬‬

‫ﻭﳌﺴﻠﻢ ﻋﻦ ﺃﰊ ﺍﳍﻴﺎﺝ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﱄ ﻋﻠﻲ ﺃﻻ ﺃﺑﻌﺜﻚ ﻋﻠﻰ ﻣﺎ ﺑﻌﺜﲏ ﻋﻠﻴﻪ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪ " r‬ﺃﻥ ﻻ ﺗﺪﻉ ﺻﻮﺭﺓ ﺇﻻ ﻃﻤﺴﺘﻬﺎ ‪ ،‬ﻭﻻ ﻗﱪﺍ ﻣﺸﺮﻓﺎ ﺇﻻ ﺳﻮﻳﺘﻪ " ‪.‬‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﻠﺒﺎﺱ )‪ ، (5618‬ﻣﺴﻠﻢ ﺍﻟﻠﺒﺎﺱ ﻭﺍﻟﺰﻳﻨﺔ )‪ ، (2110‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻠﺒﺎﺱ )‪ ، (1751‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺰﻳﻨﺔ‬
‫)‪ ، (5358‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ )‪ ، (5024‬ﺃﲪﺪ )‪. (360/1‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬

‫ﺍﻷﻭﱃ ‪ :‬ﺍﻟﺘﻐﻠﻴﻂ ﺍﻟﺸﺪﻳﺪ ﰲ ﺍﳌﺼﻮﺭﻳﻦ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺍﻟﻌﻠﺔ ‪ ،‬ﻭﻫﻮ ﺗﺮﻙ ﺍﻷﺩﺏ ﻣﻊ ﺍﷲ ‪ ،‬ﻟﻘﻮﻟﻪ ‪ " :‬ﻭﻣﻦ ﺃﻇﻠﻢ ﳑﻦ ﺫﻫﺐ‬
‫ﳜﻠﻖ ﻛﺨﻠﻘﻲ " ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻗﺪﺭﺗﻪ ﻭﻋﺠﺰﻫﻢ ؛ ﻟﻘﻮﻟﻪ ‪ " :‬ﻓﻠﻴﺨﻠﻘﻮﺍ ﺫﺭﺓ ﺃﻭ ﺣﺒﺔ ﺃﻭ ﺷﻌﲑﺓ " ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺍﻟﺘﺼﺮﻳﺢ ﺑﺄ‪‬ﻢ ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﻋﺬﺍﺑﺎ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺃﻥ ﺍﷲ ﳜﻠﻖ ﺑﻌﺪﺩ ﻛﻞ ﺻﻮﺭﺓ ﻧﻔﺴﺎ ﻳﻌﺬﺏ ‪‬ﺎ ﺍﳌﺼﻮﺭ ﰲ ﺟﻬﻨﻢ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺃﻧﻪ ﻳﻜﻠﻒ ﺃﻥ ﻳﻨﻔﺦ ﻓﻴﻬﺎ ﺍﻟﺮﻭﺡ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﺍﻷﻣﺮ ﺑﻄﻤﺴﻬﺎ ﺇﺫﺍ ﻭﺟﺪﺕ ‪.‬‬
‫ﺑﺎﲟﺎ ﺟﺎﺀ ﰲ ﺍﳌﺼﻮﺭﻳﻦ‬
‫ﻭﻫﺬﺍ ﻣﻦ ﻓﺮﻭﻉ ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻖ ﺃﻧﻪ ﻻ ﳛﻞ ﺃﻥ ﳚﻌﻞ ﷲ ﻧﺪﺍ ﰲ ﺍﻟﻨﻴﺎﺕ ﻭﺍﻷﻗﻮﺍﻝ‬
‫ﻭﺍﻷﻓﻌﺎﻝ ‪ ،‬ﻭﺍﻟﻨﺪ ﻫﻮ ﺍﳌﺸﺎﺑﻪ ﻭﻟﻮ ﺑﻮﺟﻪ ﺑﻌﻴﺪ ‪.‬‬
‫ﻓﺎﲣﺎﺫ ﺍﻟﺼﻮﺭ ﺍﳊﻴﻮﺍﻧﻴﺔ ﺗﺸﺒﻪ ﲞﻠﻖ ﺍﷲ ‪ ،‬ﻭﻛﺬﺏ ﻋﻠﻰ ﺍﳋﻠﻘﺔ ﺍﻹﳍﻴﺔ ﻭﲤﻮﻳﻪ ﻭﺗﺰﻭﻳﺮ ‪،‬‬
‫ﻓﻠﺬﻟﻚ ﺯﺟﺮ ﺍﻟﺸﺎﺭﻉ ﻋﻨﻪ ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻛﺜﺮﺓ ﺍﳊﻠﻒ‬
‫ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪] (1) { 4 öNä3oY»yJ÷ƒr& (#þqÝàxÿôm$#ur } :‬ﺍﳌﺎﺋﺪﺓ ‪. [ 89 :‬‬

‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ t‬ﻗﺎﻝ ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻳﻘﻮﻝ ‪ } :‬ﺍﳊﻠﻒ ﻣﻨﻔﻘﺔ ﻟﻠﺴﻠﻌﺔ ‪ ،‬ﳑﺤﻘﺔ‬

‫ﻟﻠﻜﺴﺐ { )‪ . (2‬ﺃﺧﺮﺟﺎﻩ ‪.‬‬

‫ﻭﻋﻦ ﺳﻠﻤﺎﻥ ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻗﺎﻝ ‪ } :‬ﺛﻼﺛﺔ ﻻ ﻳﻜﻠﻤﻬﻢ ﺍﷲ ﻭﻻ ﻳﺰﻛﻴﻬﻢ ﻭﳍﻢ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺁﻳﺔ ‪. 89 :‬‬

‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺒﻴﻮﻉ )‪ ، (1981‬ﻣﺴﻠﻢ ﺍﳌﺴﺎﻗﺎﺓ )‪ ، (1606‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺒﻴﻮﻉ )‪ ، (4461‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺒﻴﻮﻉ )‪( 3335‬‬
‫‪ ،‬ﺃﲪﺪ )‪. (235/2‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻋﺬﺍﺏ ﺃﻟﻴﻢ ‪ :‬ﺃﺷﻴﻤﻂ ﺯﺍﻥ ‪ ،‬ﻭﻋﺎﺋﻞ ﻣﺴﺘﻜﱪ ‪ ،‬ﻭﺭﺟﻞ ﺟﻌﻞ ﺍﷲ ﺑﻀﺎﻋﺘﻪ ‪ ،‬ﻻ ﻳﺸﺘﺮﻱ ﺇﻻ‬
‫ﺑﻴﻤﻴﻨﻪ ‪ ،‬ﻭﻻ ﻳﺒﻴﻊ ﺇﻻ ﺑﻴﻤﻴﻨﻪ { )‪ . (1‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﺑﺴﻨﺪ ﺻﺤﻴﺢ ‪.‬‬

‫ﻭﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ‪ t‬ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﺧﲑ ﺃﻣﱵ ﻗﺮﱐ ‪،‬‬
‫ﰒ ﺍﻟﺬﻳﻦ ﻳﻠﻮ‪‬ﻢ ‪ ،‬ﰒ ﺍﻟﺬﻳﻦ ﻳﻠﻮ‪‬ﻢ‪ -‬ﻗﺎﻝ ﻋﻤﺮﺍﻥ ‪ :‬ﻓﻼ ﺃﺩﺭﻱ ﺃﺫﻛﺮ ﺑﻌﺪ ﻗﺮﺑﻪ ﻣﺮﺗﲔ ﺃﻭ ﺛﻼﺛـﺔ ؟‬
‫‪ -‬ﺛـﻢ ﺇﻥ ﺑﻌـﺪﻛـﻢ ﻗﻮﻡ ﻳﺸﻬـﺪﻭﻥ ﻭﻻ ﻳﺴﺘﺸﻬﺪﻭﻥ ‪ ،‬ﻭﳜﻮﻧﻮﻥ ﻭﻻ ﻳﺆﲤﻨﻮﻥ ‪ ،‬ﻭﻳﻨﺬﺭﻭﻥ‬
‫ﻭﻻ ﻳﻮﻓﻮﻥ ‪ ،‬ﻭﻳﻄﻬﺮ ﻓﻴﻬﻢ ﺍﻟﺴﻤﻦ { )‪. (2‬‬

‫ﻭﻓﻴﻪ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ‪ r‬ﻗﺎﻝ ‪ } :‬ﺧﲑ ﺍﻟﻨﺎﺱ ﻗﺮﱐ ‪ ،‬ﰒ ﺍﻟﺬﻳﻦ ﻳﻠﻮ‪‬ﻢ ‪ ،‬ﰒ‬

‫ﺍﻟﺬﻳﻦ ﻳﻠﻮ‪‬ﻢ ‪ ،‬ﰒ ﳚﻲﺀ ﻗﻮﻡ ﺗﺴﺒﻖ ﺷﻬﺎﺩﺓ ﺃﺣﺪﻫﻢ ﳝﻴﻨﻪ ﻭﳝﻴﻨﻪ ﺷﻬﺎﺩﺗﻪ { )‪. (3‬‬
‫ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ‪ :‬ﻛﺎﻧﻮﺍ ﻳﻀﺮﺑﻮﻧﻨﺎ ﻋﻠﻰ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻟﻌﻬﺪ ﻭﳓﻦ ﺻﻐﺎﺭ ‪.‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬
‫ﺍﻷﻭﱃ ‪ :‬ﺍﻟﻮﺻﻴﺔ ﲝﻔﻆ ﺍﻹﳝﺎﻥ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺍﻹﺧﺒﺎﺭ ﺑﺄﻥ ﺍﳊﻠﻒ ﻣﻨﻔﻘﺔ ﻟﻠﺴﻠﻌﺔ ﳑﺤـﻘﺔ ﻟﻠﱪﻛﺔ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺍﻟﻮﻋﻴﺪ ﺍﻟﺸﺪﻳﺪ ﻓﻴﻤﻦ ﻻ ﻳﺒﻴﻊ ﻭﻻ ﻳﺸﺘﺮﻱ ﺇﻻ ﺑﻴﻤﻴﻨﻪ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺃﻥ ﺍﻟﺬﻧﺐ ﻳﻌﻈﻢ ﻣﻊ ﻗﻠﺔ ﺍﻟﺪﺍﻋﻲ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺫﻡ ﺍﻟﺬﻳﻦ ﳛﻠﻔﻮﻥ ﻭﻻ ﻳﺴﺘﺤﻠﻔﻮﻥ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺛﻨﺎﺅﻩ ‪ r‬ﻋﻠﻰ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺜﻼﺛﺔ ﺃﻭ ﺍﻷﺭﺑﻌﺔ ﻭﺫﻛﺮ ﻣﺎ ﺣﺪﺙ ﺑﻌﺪﻫﻢ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﺫﻡ ﺍﻟﺬﻳﻦ ﻳﺸﻬﺪﻭﻥ ﻭﻻ ﻳﺴﺘﺸﻬﺪﻭﻥ ‪.‬‬

‫)‪ (1‬ﻣﺴﻠﻢ ﺍﻹﳝﺎﻥ )‪ ، (107‬ﺃﲪﺪ )‪. (253/2‬‬

‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ )‪ ، (3450‬ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ )‪ ، (2535‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﻔﱳ )‪ ، (2221‬ﺍﻟﻨﺴﺎﺋﻲ ﺍﻷﳝﺎﻥ‬
‫ﻭﺍﻟﻨﺬﻭﺭ )‪ ، (3809‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ )‪ ، (4657‬ﺃﲪﺪ )‪. (427/4‬‬
‫)‪ (3‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﻨﺎﻗﺐ )‪ ، (3451‬ﻣﺴﻠﻢ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ )‪ ، (2533‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﻨﺎﻗﺐ )‪ ، (3859‬ﺍﺑﻦ ﻣﺎﺟﻪ‬
‫ﺍﻷﺣﻜﺎﻡ )‪ ، (2362‬ﺃﲪﺪ )‪. (434/1‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﻛﻮﻥ ﺍﻟﺴﻠﻒ ﻳﻀﺮﺑﻮﻥ ﺍﻟﺼﻐﺎﺭ ﻋﻠﻰ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻟﻌﻬﺪ ‪.‬‬

‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻛﺜﺮﺓ ﺍﳊﻠﻒ‬
‫ﺃﺻﻞ ﺍﻟﻴﻤﲔ ﺇﳕﺎ ﺷﺮﻋﺖ ﺗﺄﻛﻴﺪﺍ ﻟﻸﻣﺮ ﺍﶈﻠﻮﻑ ﻋﻠﻴﻪ ‪ ،‬ﻭﺗﻌﻈﻴﻤﺎ ﻟﻠﺨﺎﻟﻖ ‪ ،‬ﻭﳍﺬﺍ ﻭﺟﺐ‬
‫ﺃﻥ ﻻ ﳛﻠﻒ ﺇﻻ ﺑﺎﷲ ‪ ،‬ﻭﻛﺎﻥ ﺍﳊﻠﻒ ﺑﻐﲑﻩ ﻣﻦ ﺍﻟﺸﺮﻙ ‪.‬‬
‫ﻭﻣﻦ ﲤﺎﻡ ﻫﺬﺍ ﺍﻟﺘﻌﻈﻴﻢ ﺃﻥ ﻻ ﲢﻠﻒ ﺑﺎﷲ ﺇﻻ ﺻﺎﺩﻗﺎ ‪.‬‬
‫ﻭﻣﻦ ﲤﺎﻡ ﻫﺬﺍ ﺍﻟﺘﻌﻈﻴﻢ ﺃﻥ ﳛﺘﺮﻡ ﺍﲰﻪ ﻋﻦ ﻛﺜﺮﺓ ﺍﳊﻠﻒ ‪ ،‬ﻓﺎﻟﻜﺬﺏ ﻭﻛﺜﺮﺓ ﺍﳊﻠﻒ ﺗﻨﺎﰲ‬
‫ﺍﻟﺘﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻫﻮ ﺭﻭﺡ ﺍﻟﺘﻮﺣﻴﺪ ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺫﻣﺔ ﺍﷲ ﻭﺫﻣﺔ ﻧﺒﻴﻪ‬
‫‪$ydω‹Å2öqs? y‰÷èt/ z`»yJ÷ƒF{$# (#qàÒà)Zs? Ÿwur óO›?‰yg»tã #sŒÎ) «!$# ωôgyèÎ/ (#qèù÷rr&ur‬‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪} :‬‬

‫‪] (1) { ÇÒÊÈ šcqè=yèøÿs? $tB ÞOn=÷ètƒ ©!$# ¨bÎ) 4 ¸xŠÏÿx. öNà6ø‹n=tæ ©!$# ÞOçFù=yèy_ ô‰s%ur‬ﺍﻟﻨﺤﻞ ‪. [ 19 :‬‬
‫ﻭﻋﻦ ﺑﺮﻳﺪﺓ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﺇﺫﺍ ﺃﻣﺮ ﺃﻣﲑﺍ ﻋﻠﻰ ﺟﻴﺶ ‪ ،‬ﺃﻭ ﺳﺮﻳﺔ ﺃﻭﺻﺎﻩ‬
‫ﺑﺘﻘﻮﻯ ﺍﷲ ‪ ،‬ﻭﻣﻦ ﻣﻌﻪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺧﲑﺍ ‪ .‬ﻓﻘﺎﻝ ‪ } :‬ﺍﻏﺰﻭﺍ ﺑﺴﻢ ﺍﷲ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪ ،‬ﻗﺎﺗﻠﻮﺍ‬
‫ﻣﻦ ﻛﻔﺮ ﺑﺎﷲ ‪ ،‬ﺍﻏﺰﻭﺍ ﻭﻻ ﺗﻐﻠﻮﺍ ﻭﻻ ﺗﻐﺪﺭﻭﺍ ﻭﻻ ﲤﺜﻠﻮﺍ ‪ ،‬ﻭﻻ ﺗﻘﺘﻠﻮﺍ ﻭﻟﻴﺪﺍ ‪ ،‬ﻭﺇﺫﺍ ﻟﻘﻴﺖ‬
‫ﻋﺪﻭﻙ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻓﺎﺩﻋﻬﻢ ﺇﱃ ﺛﻼﺙ ﺧﺼﺎﻝ‪ -‬ﺃﻭ ﺧﻼﻝ‪ -‬ﻓﺄﻳﺘﻬﻦ ﻣﺎ ﺃﺟﺎﺑﻮﻙ ﻓﺎﻗﺒﻞ ﻣﻨﻬﻢ‬
‫ﻭﻛﻒ ﻋﻨﻬﻢ ‪ ،‬ﰒ ﺍﺩﻋﻬﻢ ﺇﱃ ﺍﻹﺳﻼﻡ ‪ ،‬ﻓﺈﻥ ﺃﺟﺎﺑﻮﻙ ﻓﺎﻗﺒﻞ ﻣﻨﻬﻢ ‪ ،‬ﰒ ﺍﺩﻋﻬﻢ ﺇﱃ ﺍﻟﺘﺤﻮﻝ ﻣﻦ‬
‫ﺩﺍﺭﻫﻢ ﺇﱃ ﺩﺍﺭ ﺍﳌﻬﺎﺟﺮﻳﻦ ‪ ،‬ﻭﺃﺧﱪﻫﻢ ﺃ‪‬ﻢ ﺇﻥ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﻓﻠﻬﻢ ﻣﺎ ﻟﻠﻤﻬﺎﺟﺮﻳﻦ ‪ ،‬ﻭﻋﻠﻴﻬﻢ ﻣﺎ‬
‫ﻋﻠﻰ ﺍﳌﻬﺎﺟﺮﻳﻦ ‪ ،‬ﻓﺈﻥ ﺃﺑﻮﺍ ﺃﻥ ﻳﺘﺤﻮﻟﻮﺍ ﻣﻨﻬﺎ ﻓﺄﺧﱪﻫﻢ ﺃ‪‬ﻢ ﻳﻜﻮﻧﻮﻥ ﻛﺄﻋﺮﺍﺏ ﺍﳌﺴﻠﻤﲔ ‪،‬‬
‫ﳚﺮﻱ ﻋﻠﻴﻬﻢ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﳍﻢ ﰲ ﺍﻟﻐﻨﻴﻤﺔ ﻭﺍﻟﻔﻲﺀ ﺷﻲﺀ ‪ ،‬ﺇﻻ ﺃﻥ ﳚﺎﻫﺪﻭﺍ ﻣﻊ‬
‫ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﻓﺈﻥ ﻫﻢ ﺃﺑﻮﺍ ﻓﺎﺳﺄﳍﻢ ﺍﳉﺰﻳﺔ ‪ ،‬ﻓﺈﻥ ﻫﻢ ﺃﺟﺎﺑﻮﻙ ﻓﺎﻗﺒﻞ ﻣﻨﻬﻢ ﻭﻛﻒ ﻋﻨﻬﻢ ‪ ،‬ﻓﺈﻥ‬
‫ﻫﻢ ﺃﺑﻮﺍ ﻓﺎﺳﺘﻌﻦ ﺑﺎﷲ ﻭﻗﺎﺗﻠﻬﻢ ‪.‬‬
‫ﻭﺇﺫﺍ ﺣﺎﺻﺮﺕ ﺃﻫﻞ ﺣﺼﻦ ﻓﺄﺭﺍﺩﻭﻙ ﺃﻥ ﲡﻌﻞ ﳍﻢ ﺫﻣﺔ ﺍﷲ ﻭﺫﻣﺔ ﻧﺒﻴﻪ ﻓﻼ ﲡﻌﻞ ﳍﻢ ﺫﻣﺔ‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺁﻳﺔ ‪. 91 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺍﷲ ﻭﺫﻣﺔ ﻧﺒﻴﻪ ‪ ،‬ﻭﻟﻜﻦ ﺍﺟﻌﻞ ﳍﻢ ﺫﻣﺘﻚ ﻭﺫﻣﺔ ﺃﺻﺤﺎﺑﻚ ‪ ،‬ﻓﺈﻧﻜﻢ ﺇﻥ ﲣﻔﺮﻭﺍ ﺫﳑﻜﻢ ﻭﺫﻣﺔ‬
‫ﺃﺻﺤﺎﺑﻜﻢ ﺃﻫﻮﻥ ﻣﻦ ﺃﻥ ﲣﻔﺮﻭﺍ ﺫﻣﺔ ﺍﷲ ﻭﺫﻣﺔ ﻧﺒﻴﻪ ‪ ،‬ﻭﺇﺫﺍ ﺣﺎﺻﺮﺕ ﺃﻫﻞ ﺣﺼﻦ ﻓﺄﺭﺍﺩﻭﻙ ﺃﻥ‬
‫ﺗﱰﳍﻢ ﻋﻠﻰ ﺣﻜﻢ ﺍﷲ ‪ ،‬ﻓﻼ ﺗﱰﳍﻢ ﻋﻠﻰ ﺣﻜﻢ ﺍﷲ ؛ ﻭﻟﻜﻦ ﺃﻧﺰﳍﻢ ﻋﻠﻰ ﺣﻜﻤﻚ ‪ ،‬ﻓﺈﻧﻚ ﻻ‬
‫ﺗﺪﺭﻱ ﺃﺗﺼﻴﺐ ﻓﻴﻬﻢ ﺣﻜﻢ ﺍﷲ ﺃﻡ ﻻ ؟ { )‪ . (1‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ‪.‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﺍﻟﻔﺮﻕ ﺑﲔ ﺫﻣﺔ ﺍﷲ ﻭﺫﻣﺔ ﻧﺒﻴﻪ ﻭﺫﻣﺔ ﺍﳌﺴﻠﻤﲔ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺍﻹﺭﺷﺎﺩ ﺇﱃ ﺃﻗﻞ ﺍﻷﻣﺮﻳﻦ ﺧﻄﺮﺍ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﻗﻮﻟﻪ ‪ " :‬ﺍﻏﺰﻭﺍ ﺑﺴﻢ ﺍﷲ ﰲ ﺳﺒﻴﻞ ﺍﷲ " ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﻗﻮﻟﻪ ‪ " :‬ﻗﺎﺗﻠﻮﺍ ﻣﻦ ﻛﻔﺮ ﺑﺎﷲ " ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﻗﻮﻟﻪ ‪ " :‬ﺍﺳﺘﻌﻦ ﺑﺎﷲ ﻭﻗﺎﺗﻠﻬﻢ " ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺍﻟﻔﺮﻕ ﺑﲔ ﺣﻜﻢ ﺍﷲ ﻭﺣﻜﻢ ﺍﻟﻌﻠﻤﺎﺀ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﰲ ﻛﻮﻥ ﺍﻟﺼﺤﺎﰊ ﳛﻜﻢ ﻋﻨﺪ ﺍﳊﺎﺟﺔ ﲝﻜﻢ ﻻ ﻳﺪﺭﻱ ﺃﻳﻮﺍﻓﻖ ﺣﻜﻢ ﺍﷲ ﺃﻡ‬
‫ﻻ؟‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺫﻣﺔ ﺍﷲ ﻭﺫﻣﺔ ﻧﺒﻴﻪ‬
‫ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﻫﺬﻩ ﺍﻟﺘﺮﲨﺔ ﺍﻟﺒﻌﺪ ﻭﺍﳊﺬﺭ ﻣﻦ ﺍﻟﺘﻌﺮﺽ ﻟﻸﺣﻮﺍﻝ ﺍﻟﱵ ﳜﺸﻰ ﻣﻨﻬﺎ ﻧﻘﺾ‬
‫ﺍﻟﻌﻬﻮﺩ ﻭﺍﻹﺧﻼﻝ ‪‬ﺎ ‪ ،‬ﺑﻌﺪﻣﺎ ﳚﻌﻞ ﻟﻸﻋﺪﺍﺀ ﺍﳌﻌﺎﻫﺪﻳﻦ ﺫﻣﺔ ﺍﷲ ﻭﺫﻣﺔ ﺭﺳﻮﻟﻪ ‪.‬‬
‫ﻓﺄﻧﻪ ﻣﱴ ﻭﻗﻊ ﺍﻟﻨﻘﺾ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ﻛﺎﻥ ﺍﻧﺘﻬﺎﻛﺎ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻟﺬﻣﺔ ﺍﷲ ﻭﺫﻣﺔ ﻧﺒﻴﻪ ‪،‬‬
‫ﻭﺗﺮﻛﺎ ﻟﺘﻌﻈﻴﻢ ﺍﷲ ﻭﺍﺭﺗﻜﺎﺑﺎ ﻷﻛﱪ ﺍﳌﻔﺴﺪﺗﲔ ﻛﻤﺎ ﻧﺒﻪ ﻋﻠﻴﻪ ‪. r‬‬
‫ﻭﰲ ﺫﻟﻚ ﺃﻳﻀﺎ ‪‬ﻮﻳﻦ ﻟﻠﺪﻳﻦ ﻭﺍﻹﺳﻼﻡ ﻭﺗﺰﻫﻴﺪ ﻟﻠﻜﻔﺎﺭ ﺑﻪ ‪ ،‬ﻓﺈﻥ ﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻌﻬﻮﺩ ﺧﺼﻮﺻﺎ‬
‫ﺍﳌﺆﻛﺪﺓ ﺑﺄﻏﻠﻆ ﺍﳌﻮﺍﺛﻴﻖ ﻣﻦ ﳏﺎﺳﻦ ﺍﻹﺳﻼﻡ ﺍﻟﺪﺍﻋﻴﺔ ﻟﻸﻋﺪﺍﺀ ﺍﳌﻨﺼﻔﲔ ﺇﱃ ﺗﻔﻀﻴﻠﻪ ﻭﺍﺗﺒﺎﻋﻪ ‪.‬‬

‫)‪ (1‬ﻣﺴﻠﻢ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ )‪ ، (1731‬ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﺴﲑ )‪ ، (1617‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﳉﻬﺎﺩ )‪ ، (2612‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﳉﻬﺎﺩ‬
‫)‪ ، (2858‬ﺃﲪﺪ )‪ ، (358/5‬ﺍﻟﺪﺍﺭﻣﻲ ﺍﻟﺴﲑ )‪. (2442‬‬

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‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻹﻗﺴﺎﻡ ﻋﻠﻰ ﺍﷲ‬

‫ﻋﻦ ﺟﻨﺪﺏ ﺑﻦ ﻋﺒﺪ ﺍﷲ ‪ t‬ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻗﺎﻝ ﺭﺟﻞ ‪ :‬ﻭﺍﷲ ﻻ ﻳﻐﻔﺮ ﺍﷲ‬
‫ﻟﻔﻼﻥ ‪ ،‬ﻓﻘﺎﻝ ﺍﷲ ‪ U‬ﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳﺘﺄﱃ ﻋﻠﻲ ﺃﻥ ﻻ ﺃﻏﻔﺮ ﻟﻔﻼﻥ ؟ ﺇﱐ ﻗﺪ ﻏﻔﺮﺕ ﻟﻪ‬
‫ﻭﺃﺣﺒﻄﺖ ﻋﻤﻠﻚ { )‪ . (1‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ‪.‬‬
‫ﻭﰲ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ :‬ﺃﻥ ﺍﻟﻘﺎﺋﻞ ﺭﺟﻞ ﻋﺎﺑﺪ ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ‪ :‬ﺗﻜﻠﻢ ﺑﻜﻠﻤﺔ ﺃﻭﺑﻘﺖ‬
‫ﺩﻧﻴﺎﻩ ﻭﺁﺧﺮﺗﻪ ‪.‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﺘﺄﱄ ﻋﻠﻰ ﺍﷲ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﻛﻮﻥ ﺍﻟﻨﺎﺭ ﺃﻗﺮﺏ ﺇﱃ ﺃﺣﺪﻧﺎ ﻣﻦ ﺷﺮﺍﻙ ﻧﻌﻠﻪ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺃﻥ ﺍﳉﻨﺔ ﻣﺜﻞ ﺫﻟﻚ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﻓﻴﻪ ﺷﺎﻫﺪ ﻟﻘﻮﻟﻪ ‪ " :‬ﺇﻥ ﺍﻟﺮﺟﻞ ﻟﻴﺘﻜﻠﻢ ﺑﺎﻟﻜﻠﻤﺔ " ﺇﱃ ﺁﺧﺮﻩ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺃﻥ ﺍﻟﺮﺟﻞ ﻗﺪ ﻳﻐﻔﺮ ﻟﻪ ﺑﺴﺒﺐ ﻫﻮ ﻣﻦ ﺃﻛﺮﻩ ﺍﻷﻣﻮﺭ ﺇﻟﻴﻪ ‪.‬‬
‫***‬
‫ﺑﺎﺏ ﻻ ﻳﺴﺘﺸﻔﻊ ﺑﺎﷲ ﻋﻠﻰ ﺧﻠﻘﻪ‬
‫ﻋﻦ ﺟﺒﲑ ﺑﻦ ﻣﻄﻌﻢ ‪ t‬ﻗﺎﻝ ‪ } :‬ﺟﺎﺀ ﺃﻋﺮﺍﰊ ﺇﱃ ﺍﻟﻨﱯ ‪ r‬ﻓﻘﺎﻝ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ‪،‬‬
‫‪‬ﻜﺖ ﺍﻷﻧﻔﺲ ‪ ،‬ﻭﺟﺎﻉ ﺍﻟﻌﻴﺎﻝ ‪ ،‬ﻭﻫﻠﻜﺖ ﺍﻷﻣﻮﺍﻝ ‪ ،‬ﻓﺎﺳﺘﺴﻖ ﻟﻨﺎ ﺭﺑﻚ ﻓﺈﻧﺎ ﻧﺴﺘﺸﻔﻊ ﺑﺎﷲ‬
‫ﻋﻠﻴﻚ ‪ ،‬ﻭﺑﻚ ﻋﻠﻰ ﺍﷲ ‪ .‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ‪ " r‬ﺳﺒﺤﺎﻥ ﺍﷲ ‪ ،‬ﺳﺒﺤﺎﻥ ﺍﷲ ! " ﻓﻤﺎ ﺯﺍﻝ ﻳﺴﺒﺢ ﺣﱴ‬
‫ﻋﺮﻑ ﺫﻟﻚ ﰲ ﻭﺟﻮﻩ ﺃﺻﺤﺎﺑﻪ ‪ .‬ﰒ ﻗﺎﻝ ‪ " :‬ﻭﳛﻚ ! ﺃﺗﺪﺭﻱ ﻣﺎ ﺍﷲ ؟ ﺇﻥ ﺷﺄﻥ ﺍﷲ ﺃﻋﻈﻢ ﻣﻦ‬
‫ﺫﻟﻚ ‪ ،‬ﺇﻧﻪ ﻻ ﻳﺴﺘﺸﻔﻊ ﺑﺎﷲ ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ ﺧﻠﻘﻪ { )‪ . (2‬ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ ‪ ،‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ‪.‬‬

‫)‪ (1‬ﻣﺴﻠﻢ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﻵﺩﺍﺏ )‪. (2621‬‬

‫)‪ (2‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﻨﺔ )‪. (4726‬‬

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‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬

‫ﺍﻷﻭﱃ ‪ :‬ﺇﻧﻜﺎﺭ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ ‪ " :‬ﻧﺴﺘﺸﻔﻊ ﺑﺎﷲ ﻋﻠﻴﻚ " ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺗﻐﲑﻩ ﺗﻐﲑﺍ ﻋﺮﻑ ﰲ ﻭﺟﻮﻩ ﺃﺻﺤﺎﺑﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺃﻧﻪ ﱂ ﻳﻨﻜﺮ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ‪ " :‬ﻧﺴﺘﺸﻔﻊ ﺑﻚ ﻋﻠﻰ ﺍﷲ " ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺗﻔﺴﲑ " ﺳﺒﺤﺎﻥ ﺍﷲ " ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻳﺴﺄﻟﻮﻧﻪ ‪ r‬ﺍﻻﺳﺘﺴﻘﺎﺀ ‪.‬‬
‫ﺑﺎﺏ ﺍﻹﻗﺴﺎﻡ ﻋﻠﻰ ﺍﷲ‬
‫ﻭﺑﺎﺏ ﻻ ﻳﺴﺘﺸﻔﻊ ﺑﺎﷲ ﻋﻠﻰ ﺧﻠﻘﻪ‬
‫ﻭﻫﺬﺍﻥ ﺍﻷﻣﺮﺍﻥ ﻣﻦ ﺳﻮﺀ ﺍﻷﺩﺏ ﰲ ﺣﻖ ﺍﷲ ‪ ،‬ﻭﻫﻮ ﻣﻨﺎﻑ ﻟﻠﺘﻮﺣﻴﺪ ‪ .‬ﺃﻣﺎ ﺍﻹﻗﺴﺎﻡ ﻋﻠﻰ‬
‫ﺍﷲ ﻓﻬﻮ ﰲ ﺍﻟﻐﺎﻟﺐ ﻣﻦ ﺑﺎﺏ ﺍﻟﻌﺠﺐ ﺑﺎﻟﻨﻔﺲ ﻭﺍﻹﺩﻻﻝ ﻋﻠﻰ ﺍﷲ ‪ ،‬ﻭﺳﻮﺀ ﺍﻷﺩﺏ ﻣﻌﻪ ‪ ،‬ﻭﻻ‬
‫ﻳﺘﻢ ﺍﻹﳝﺎﻥ ﺣﱴ ﻳﺴﻠﻢ ﻣﻦ ﺫﻟﻚ ﻛﻠﻪ ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻻﺳﺘﺸﻔﺎﻉ ﺑﺎﷲ ﻋﻠﻰ ﺧﻠﻘﻪ ﻓﻬﻮ ﺗﻌﺎﱃ ﺃﻋﻈﻢ ﺷﺄﻧﺎ ﻣﻦ ﺃﻥ ﻳﺘﻮﺳﻞ ﺑﻪ ﺇﱃ ﺧﻠﻘﻪ ‪،‬‬
‫ﻷﻥ ﺭﺗﺒﺔ ﺍﳌﺘﻮﺳﻞ ﺑﻪ ﻏﺎﻟﺒﺎ ﺩﺭﻥ ﺭﺗﺒﺔ ﺍﳌﺘﻮﺳﻞ ﺇﻟﻴﻪ ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺳﻮﺀ ﺍﻷﺩﺏ ﻣﻊ ﺍﷲ ‪ ،‬ﻓﻴﺘﻌﲔ‬
‫ﺗﺮﻛﻪ ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﻔﻌﺎﺀ ﻻ ﻳﺸﻔﻌﻮﻥ ﻋﻨﺪﻩ ﺇﻻ ﺑﺈﺫﻧﻪ ‪ ،‬ﻭﻛﻠﻬﻢ ﳜﺎﻓﻮﻧﻪ ﻓﻜﻴﻒ ﻳﻌﻜﺲ ﺍﻷﻣﺮ‬
‫ﻓﻴﺠﻌﻞ ﻫﻮ ﺍﻟﺸﺎﻓﻊ ‪ ،‬ﻭﻫﻮ ﺍﻟﻜﺒﲑ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﺧﻀﻌﺖ ﻟﻪ ﺍﻟﺮﻗﺎﺏ ‪ ،‬ﻭﺫﻟﺖ ﻟﻪ ﺍﻟﻜﺎﺋﻨﺎﺕ‬
‫ﺑﺄﺳﺮﻫﺎ ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﲪﺎﻳﺔ ﺍﳌﺼﻄﻔﻰ ‪ r‬ﲪﻰ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺳﺪﻩ ﻃﺮﻕ ﺍﻟﺸﺮﻙ‬
‫ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺸﺨﲑ ‪ t‬ﻗﺎﻝ ‪ } :‬ﺍﻧﻄﻠﻘﺖ ﰲ ﻭﻓﺪ ﺑﲏ ﻋﺎﻣﺮ ﺇﱃ ﺭﺳﻮﻝ ‪ r‬ﻓﻘﻠﻨﺎ ‪:‬‬
‫ﺃﻧﺖ ﺳﻴﺪﻧﺎ ‪ ،‬ﻓﻘﺎﻝ ‪ " :‬ﺍﻟﺴﻴﺪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ " ‪ ،‬ﻗﻠﻨﺎ ‪ :‬ﻭﺃﻓﻀﻠﻨﺎ ﻓﻀﻼ ‪ ،‬ﻭﺃﻋﻈﻤﻨﺎ ﻃﻮﻻ ‪،‬‬
‫ﻓﻘﺎﻝ ‪ " :‬ﻗﻮﻟﻮﺍ ﺑﻘﻮﻟﻜﻢ ﺃﻭ ﺑﻌﺾ ﻗﻮﻟﻜﻢ ﻭﻻ ﻳﺴﺘﺠﺮﻳﻨﻜﻢ ﺍﻟﺸﻴﻄﺎﻥ { )‪ . (1‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﺑﺴﻨﺪ ﺟﻴﺪ ‪.‬‬

‫)‪ (1‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻷﺩﺏ )‪ ، (4806‬ﺃﲪﺪ )‪. (25/4‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻭﻋﻦ ﺃﻧﺲ ‪ } t‬ﺃﻥ ﻧﺎﺳﺎ ﻗﺎﻟﻮﺍ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻳﺎ ﺧﲑﻧﺎ ﻭﺍﺑﻦ ﺧﲑﻧﺎ ﻭﺳﻴﺪﻧﺎ ﻭﺍﺑﻦ‬
‫ﺳﻴﺪﻧﺎ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﻗﻮﻟﻮﺍ ﺑﻘﻮﻟﻜﻢ ‪ ،‬ﻭﻻ ﻳﺴﺘﻬﻮﻳﻨﻜﻢ ﺍﻟﺸﻴﻄﺎﻥ ‪ ،‬ﺃﻧﺎ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ‬
‫ﻭﺭﺳﻮﻟﻪ ‪ ،‬ﻭﻣﺎ ﺃﺣﺐ ﺃﻥ ﺗﺮﻓﻌﻮﱐ ﻓﻮﻕ ﻣﱰﻟﱵ ﺍﻟﱵ ﺃﻧﺰﻟﲏ ﺍﷲ ‪ . (1) { U‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ‬
‫ﺑﺴﻨﺪ ﺟﻴﺪ ‪.‬‬

‫)‪ (1‬ﺃﲪﺪ )‪. (241/3‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ ‪:‬‬

‫ﺍﻷﻭﱃ ‪ :‬ﲢﺬﻳﺮ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻐﻠﻮ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻮﻝ ﻣﻦ ﻗﻴﻞ ﻟﻪ ‪ " :‬ﺃﻧﺖ ﺳﻴﺪﻧﺎ " ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﻗﻮﻟﻪ ‪ " :‬ﻻ ﻳﺴﺘﺠﺮﻳﻨﻜﻢ ﺍﻟﺸﻴﻄﺎﻥ " ﻣﻊ ﺃ‪‬ﻢ ﱂ ﻳﻘﻮﻟﻮﺍ ﺇﻻ ﺍﳊﻖ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﻗﻮﻟﻪ ‪ " :‬ﻣﺎ ﺃﺣﺐ ﺃﻥ ﺗﺮﻓﻌﻮﱐ ﻓﻮﻕ ﻣﱰﻟﱵ " ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﲪﺎﻳﺔ ﺍﳌﺼﻄﻔﻰ ‪ r‬ﲪﻰ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺳﺪﻩ ﻃﺮﻕ ﺍﻟﺸﺮﻙ‬
‫ﺗﻘﺪﻡ ﻧﻈﲑ ﻫﺬﻩ ﺍﻟﺘﺮﲨﺔ ﻭﺃﻋﺎﺩﻫﺎ ﺍﳌﺼﻨﻒ ﺍﻫﺘﻤﺎﻣﺎ ﺑﺎﳌﻘﺎﻡ ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﻮﺣﻴﺪ ﻻ ﻳﺘﻢ ﻭﻻ ﳛﻔﻆ‬
‫ﻭﳛﺼﻦ ﺇﻻ ﺑﺎﺟﺘﻨﺎﺏ ﲨﻴﻊ ﺍﻟﻄﺮﻕ ﺍﳌﻔﻀﻴﺔ ﺇﱃ ﺍﻟﺸﺮﻙ ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺒﺎﺑﲔ ﺃﻥ ﺍﻷﻭﻝ ﻓﻴﻪ‬
‫ﲪﺎﻳﺔ ﺍﻟﺘﻮﺣﻴﺪ ﺑﺴﺪ ﺍﻟﻄﺮﻕ ﺍﻟﻔﻌﻠﻴﺔ ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻓﻴﻪ ﲪﺎﻳﺘﻪ ﻭﺳﺪﻩ ﺑﺎﻟﺘﺄﺩﺏ ﻭﺍﻟﺘﺤﻔﻆ‬
‫ﺑﺎﻷﻗﻮﺍﻝ ‪.‬‬
‫ﻓﻜﻞ ﻗﻮﻝ ﻳﻔﻀﻲ ﺇﱃ ﺍﻟﻐﻠﻮ ﺍﻟﺬﻱ ﳜﺸﻰ ﻣﻨﻪ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻟﺸﺮﻙ ﻓﺈﻧﻪ ﻳﺘﻌﲔ ﺍﺟﺘﻨﺎﺑﻪ ﻭﻻ‬
‫ﻳﺘﻢ ﺍﻟﺘﻮﺣﻴﺪ ﺇﻻ ﺑﺘﺮﻛﻪ ‪.‬‬
‫ﻭﺍﳊﺎﺻﻞ ﺃﻥ ﲤﺎﻡ ﺍﻟﺘﻮﺣﻴﺪ ﺑﺎﻟﻘﻴﺎﻡ ﺑﺸﺮﻭﻃﻪ ﻭﺃﺭﻛﺎﻧﻪ ﻭﻣﻜﻤﻼﺗﻪ ﻭﳏﻘﻘﺎﺗﻪ ‪ ،‬ﻭﺑﺎﺟﺘﻨﺎﺏ‬
‫ﻧﻮﺍﻗﻀﻪ ﻭﻣﻨﻘﺼﺎﺗﻪ ﻇﺎﻫﺮﺍ ﻭﺑﺎﻃﻨﺎ ‪ ،‬ﻗﻮﻻ ﻭﻓﻌﻼ ﻭﺇﺭﺍﺩﺓ ﻭﺍﻋﺘﻘﺎﺩﺍ ‪.‬‬
‫ﻭﻗﺪ ﻣﻀﻰ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﻣﺎ ﻳﻮﺿﺢ ﺫﻟﻚ ‪.‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬
‫} ‪7M»-ƒÈqôÜtB ÝVºuq»yJ¡¡9$#ur ÏpyJ»uŠÉ)ø9$# tPöqtƒ ¼çmçGŸÒö6s% $Yè‹ÏJy_ ÞÚö‘F{$#ur ¾ÍnÍ‘ô‰s% ¨,ym ©!$# (#râ‘y‰s% $tBur‬‬

‫‪] { ÇÏÐÈ šcqä.ÎŽô³ç„ $£Jtã 4’n?»yès?ur ¼çmoY»ysö7ß™ 4 ¾ÏmÏYŠÏJu‹Î/‬ﺍﻟﺰﻣﺮ ‪[ 67 :‬‬

‫ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ t‬ﻗﺎﻝ ‪ } :‬ﺟﺎﺀ ﺣﱪ ﺍﻷﺣﺒﺎﺭ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻓﻘﺎﻝ ‪ :‬ﻳﺎ ﳏﻤﺪ ‪،‬‬
‫ﺇﻧﺎ ﳒﺪ ﺃﻥ ﺍﷲ ﳚﻌﻞ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻋﻠﻰ ﺃﺻﺒﻊ ‪ ،‬ﻭﺍﻷﺭﺿﲔ ﻋﻠﻰ ﺇﺻﺒﻊ ‪ ،‬ﻭﺍﻟﺸﺠﺮ ﻋﻠﻰ ﺇﺻﺒﻊ ‪،‬‬
‫ﻭﺍﳌﺎﺀ ﻋﻠﻰ ﺇﺻﺒﻊ ‪ ،‬ﻭﺍﻟﺜﺮﻯ ﻋﻠﻰ ﺇﺻﺒﻊ ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﳋﻠﻖ ﻋﻠﻰ ﺇﺻﺒﻊ ‪ ،‬ﻓﻴﻘﻮﻝ ‪ :‬ﺃﻧﺎ ﺍﳌﻠﻚ ‪ ،‬ﰒ‬

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‫ﻗﺮﺃ ‪ (1) { ÏpyJ»uŠÉ)ø9$# tPöqtƒ ¼çmçGŸÒö6s% $Yè‹ÏJy_ ÞÚö‘F{$#ur ¾ÍnÍ‘ô‰s% ¨,ym ©!$# (#râ‘y‰s% $tBur } :‬ﺍﻵﻳﺔ { ‪.‬‬

‫ﻭﰲ ﺭﻭﺍﻳﺔ ﳌﺴﻠﻢ ‪ } :‬ﻭﺍﳉﺒﺎﻝ ﻭﺍﻟﺸﺠﺮ ﻋﻠﻰ ﺇﺻﺒﻊ ‪ ،‬ﰒ ﻳﻬﺰﻫﻦ ﻓﻴﻘﻮﻝ ‪ :‬ﺃﻧﺎ ﺍﳌﻠﻚ ‪ ،‬ﺃﻧﺎ‬

‫ﺍﷲ { )‪. (2‬‬

‫ﻭﰲ ﺭﻭﺍﻳﺔ ﻟﻠﺒﺨﺎﺭﻱ ‪ } :‬ﳚﻌﻞ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻋﻠﻰ ﺇﺻﺒﻊ ‪ ،‬ﻭﺍﳌﺎﺀ ﻭﺍﻟﺜﺮﻯ ﻋﻠﻰ ﺇﺻﺒﻊ ‪،‬‬

‫ﻭﺳﺎﺋﺮ ﺍﳋﻠﻖ ﻋﻠﻰ ﺇﺻﺒﻊ { )‪ . (3‬ﺃﺧﺮﺟﺎﻩ ‪.‬‬

‫ﻭﳌﺴﻠﻢ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻣﺮﻓﻮﻋﺎ ‪ } :‬ﻳﻄﻮﻱ ﺍﷲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪ ،‬ﰒ ﻳﺄﺧﺬﻫﻦ ﺑﻴﺪﻩ‬
‫ﺍﻟﻴﻤﲎ ‪ ،‬ﰒ ﻳﻘﻮﻝ ‪ :‬ﺃﻧﺎ ﺍﳌﻠﻚ ‪ ،‬ﺃﻳﻦ ﺍﳉﺒﺎﺭﻭﻥ ؟ ﺃﻳﻦ ﺍﳌﺘﻜﱪﻭﻥ ؟ ﰒ ﻳﻄﻮﻱ ﺍﻷﺭﺿﲔ ﺍﻟﺴﺒﻊ ﰒ‬
‫ﻳﺄﺧﺬﻫﻦ ﺑﺸﻤﺎﻟﻪ ‪ ،‬ﰒ ﻳﻘﻮﻝ ‪ :‬ﺃﻧﺎ ﺍﳌﻠﻚ ‪ ،‬ﺃﻳﻦ ﺍﳉﺒﺎﺭﻭﻥ ؟ ﺃﻳﻦ ﺍﳌﺘﻜﱪﻭﻥ ؟ { )‪. (4‬‬

‫ﻭﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ ‪ } :‬ﻣﺎ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴﺒﻊ ﻭﺍﻷﺭﺿﻮﻥ ﺍﻟﺴﺒﻊ ﰲ ﻛﻒ ﺍﻟﺮﲪﻦ‬

‫ﺇﻻ ﻛﺨﺮﺩﻟﺔ ﰲ ﻳﺪ ﺃﺣﺪﻛﻢ { ‪.‬‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ‪ :‬ﺣﺪﺛﲏ ﻳﻮﻧﺲ ﺃﺧﱪﻧﺎ ﺍﺑﻦ ﻭﻫﺐ ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﺯﻳﺪ ‪ :‬ﺣﺪﺛﲏ ﺃﰊ‬
‫ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻣﺎ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴﺒﻊ ﰲ ﺍﻟﻜﺮﺳﻲ ﺇﻷ ﻛﺪﺭﺍﻫﻢ ﺳﺒﻌﺔ ﺃﻟﻘﻴﺖ ﰲ‬

‫ﺗﺮﺱ { ‪ .‬ﻗﺎﻝ ‪ :‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺫﺭ ‪ t‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ r‬ﻳﻘﻮﻝ ‪ } :‬ﻣﺎ ﺍﻟﻜﺮﺳﻲ ﰲ ﺍﻟﻌﺮﺵ‬

‫ﺇﻻ ﻛﺤﻠﻘﺔ ﻣﻦ ﺣﺪﻳﺪ ﺃﻟﻘﻴﺖ ﺑﲔ ﻇﻬﺮﻱ ﻓﻼﺓ ﻣﻦ ﺍﻷﺭﺽ { ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ﺁﻳﺔ ‪. 67 :‬‬

‫)‪ (2‬ﺍﻟﺒﺨﺎﺭﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ )‪ ، (4533‬ﻣﺴﻠﻢ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ )‪ ، (2786‬ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‬
‫)‪ ، (3238‬ﺃﲪﺪ )‪. (457/1‬‬
‫)‪ (3‬ﺍﻟﺒﺨﺎﺭﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ )‪ ، (4533‬ﻣﺴﻠﻢ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ )‪ ، (2786‬ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‬
‫)‪ ، (3238‬ﺃﲪﺪ )‪. (457/1‬‬
‫)‪ (4‬ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﺘﻮﺣﻴﺪ )‪ ، (6977‬ﻣﺴﻠﻢ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ )‪ ، (2788‬ﺍﺑﻦ ﻣﺎﺟﻪ ﺍﻟﺰﻫﺪ )‪ ، (4275‬ﺃﲪﺪ‬
‫)‪. (88/2‬‬

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‫ﻭﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ ،‬ﻗﺎﻝ ‪ } :‬ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﱵ ﺗﻠﻴﻬﺎ ﲬﺴﻤﺎﺋﺔ ﻋﺎﻡ ‪ ،‬ﻭﺑﲔ ﻛﻞ‬
‫ﲰﺎﺀ ﻭﲰﺎﺀ ﲬﺴﻤﺎﺋﺔ ﻋﺎﻡ ‪ ،‬ﻭﺑﲔ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺴﺎﺑﻌﺔ ﻭﺍﻟﻜﺮﺳﻲ ﲬﺴﻤﺎﺋﺔ ﻋﺎﻡ ‪ ،‬ﻭﺑﲔ ﺍﻟﻜﺮﺳﻲ‬
‫ﻭﺍﳌﺎﺀ ﲬﺴﻤﺎﺋﺔ ﻋﺎﻡ ‪ ،‬ﻭﺍﻟﻌﺮﺵ ﻓﻮﻕ ﺍﳌﺎﺀ ‪ ،‬ﻭﺍﷲ ﻓﻮﻕ ﺍﻟﻌﺮﺵ ‪ ،‬ﻻ ﳜﻔﻰ ﻋﻠﻴﻪ ﺷﻲﺀ ﻣﻦ‬
‫ﺃﻋﻤﺎﻟﻜﻢ { ‪.‬‬
‫ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﻬﺪﻱ ﻋﻦ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻋﻦ ﻋﺎﺻﻢ ﻋﻦ ﺯﺭ ﻋﻦ ﻋﺒﺪ ﺍﷲ ‪ .‬ﻭﺭﻭﺍﻩ ﺑﻨﺤﻮﻩ‬
‫ﺍﳌﺴﻌﻮﺩﻱ ﻋﻦ ﻋﺎﺻﻢ ﻋﻦ ﺃﰊ ﻭﺍﺋﻞ ﻋﻦ ﻋﺒﺪ ﺍﷲ ‪ .‬ﻗﺎﻟﻪ ﺍﳊﺎﻓﻆ ﺍﻟﺬﻫﱯ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ‪،‬‬
‫ﻗﺎﻝ ‪ :‬ﻭﻟﻪ ﻃﺮﻕ ‪.‬‬
‫ﻭﻋﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ‪ t‬ﻗﺎﻝ ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ } r‬ﻫﻞ ﺗﺪﺭﻭﻥ ﻛﻢ ﺑﲔ‬
‫ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ؟ " ﻗﻠﻨﺎ ‪ :‬ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺑﻴﻨﻬﻤﺎ ﻣﺴﲑﺓ ﲬﺴﻤﺎﺋﺔ ﺳﻨﺔ ‪ ،‬ﻭﻣﻦ‬
‫ﻛﻞ ﲰﺎﺀ ﺇﱃ ﲰﺎﺀ ﻣﺴﲑﺓ ﲬﺴﻤﺎﺋﺔ ﺳﻨﺔ ‪ ،‬ﻭﻛﺜﻒ ﻛﻞ ﲰﺎﺀ ﻣﺴﲑﺓ ﲬﺴﻤﺎﺋﺔ ﺳﻨﺔ ‪ ،‬ﻭﺑﲔ‬
‫ﺍﻟﺴﻤﺎﺀ ﺍﻟﺴﺎﺑﻌﺔ ﻭﺍﻟﻌﺮﺵ ﲝﺮ ‪ ،‬ﺑﲔ ﺃﺳﻔﻠﻪ ﻭﺃﻋﻼﻩ ﻛﻤﺎ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ‬
‫ﻓﻮﻕ ﺫﻟﻚ ‪ ،‬ﻭﻟﻴﺲ ﳜﻔﻲ ﻋﻠﻴﻪ ﺷﻲﺀ ﻣﻦ ﺃﻋﻤﺎﻝ ﺑﲏ ﺁﺩﻡ { )‪ . (1‬ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻏﲑﻩ ‪.‬‬
‫ﻓﻴﻪ ﻣﺴﺎﺋﻞ‬
‫ﺍﻷﻭﱃ ‪ :‬ﺗﻔﺴﲑ ﻗﻮﻟﻪ ]ﺗﻌﺎﱃ [ ‪. (2) { ÏpyJ»uŠÉ)ø9$# tPöqtƒ ¼çmçGŸÒö6s% $Yè‹ÏJy_ ÞÚö‘F{$#ur } :‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻭﺃﻣﺜﺎﳍﺎ ﺑﺎﻗﻴﺔ ﻋﻨﺪ ﺍﻟﻴﻬﻮﺩ ﺍﻟﺬﻳﻦ ﰲ ﺯﻣﻨﻪ ‪ r‬ﻭﱂ ﻳﻨﻜﺮﻭﻫﺎ ﻭﱂ‬
‫ﻳﺘﺄﻭﻟﻮﻫﺎ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺃﻥ ﺍﳊﱪ ﳌﺎ ﺫﻛﺮ ﺍﻟﻨﱯ ‪ r‬ﺻﺪﻗﻪ ﻭﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﺑﺘﻘﺮﻳﺮ ﺫﻟﻚ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﻭﻗﻮﻉ ﺍﻟﻀﺤﻚ ﻣﻨﻪ ‪ r‬ﳌﺎ ﺫﻛﺮ ﺍﳊﱪ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺍﻟﻌﻈﻴﻢ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ‪ :‬ﺍﻟﺘﺼﺮﻳﺢ ﺑﺬﻛﺮ ﺍﻟﻴﺪﻳﻦ ﻭﺃﻥ ﺍﻟﺴﻤﺎﻭﺍﺕ ﰲ ﺍﻟﻴﺪ ﺍﻟﻴﻤﲎ ﻭﺍﻷﺭﺿﲔ ﰲ ﺍﻟﻴﺪ‬

‫)‪ (1‬ﺍﻟﺘﺮﻣﺬﻱ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ )‪ ، (3298‬ﺃﲪﺪ )‪. (370/2‬‬

‫)‪ (2‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ﺁﻳﺔ ‪. 67 :‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺍﻷﺧﺮﻯ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ‪ :‬ﺍﻟﺘﺼﺮﻳﺢ ﺑﺘﺴﻤﻴﺘﻬﺎ ﺍﻟﺸﻤﺎﻝ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ‪ :‬ﺫﻛﺮ ﺍﳉﺒﺎﺭﻳﻦ ﻭﺍﳌﺘﻜﱪﻳﻦ ﻋﻨﺪ ﺫﻟﻚ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ‪ :‬ﻗﻮﻟﻪ ‪ " :‬ﻛﺨﺮﺩﻟﺔ ﰲ ﻛﻒ ﺃﺣﺪﻛﻢ " ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ‪ :‬ﻋﻈﻢ ﺍﻟﻜﺮﺳﻲ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ‪.‬‬
‫ﺍﻟﻌﺎﺷﺮﺓ ‪ :‬ﻋﻈﻢ ﺍﻟﻌﺮﺵ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﻜﺮﺳﻲ ‪.‬‬
‫ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ‪ :‬ﺃﺩﻕ ﺍﻟﻌﺮﺵ ﻏﲑ ﺍﻟﻜﺮﺳﻲ ﻭﺍﳌﺎﺀ ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ‪ :‬ﻛﻢ ﺑﲔ ﻛﻞ ﲰﺎﺀ ﺇﱃ ﲰﺎﺀ ؟ ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ ﺓ ﻛﻢ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺴﺎﺑﻌﺔ ﻭﺍﻟﻜﺮﺳﻲ ؟ ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ ‪ :‬ﻛﻢ ﺑﲔ ﺍﻟﻜﺮﺳﻲ ﻭﺍﳌﺎﺀ ‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ ﻋﺸﺮﺓ ‪ :‬ﺃﻥ ﺍﻟﻌﺮﺵ ﻓﻮﻕ ﺍﳌﺎﺀ ‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ ‪ :‬ﺃﻥ ﺍﷲ ﻓﻮﻕ ﺍﻟﻌﺮﺵ ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ ‪ :‬ﻛﻢ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ؟ ‪.‬‬
‫ﺍﻟﺜﺎﻣﻨﺔ ﻋﺸﺮﺓ ‪ :‬ﻛﺜﻒ ﻛﻞ ﲰﺎﺀ ﲬﺴﻤﺎﺋﺔ ﺳﻨﺔ ‪.‬‬
‫ﺍﻟﺘﺎﺳﻌﺔ ﻋﺸﺮﺓ ‪ :‬ﺃﻥ ﺍﻟﺒﺤﺮ ﺍﻟﺬﻱ ﻓﻮﻕ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺑﲔ ﺃﻋﻼﻩ ﻭﺃﺳﻔﻠﻪ ]ﻣﺴﲑﺓ[ ﲬﺴﻤﺎﺋﺔ‬
‫ﺳﻨﺔ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ ‪.‬‬
‫) ‪(1‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪{ ¾ÍnÍ‘ô‰s% ¨,ym ©!$# (#râ‘y‰s% $tBur } :‬‬

‫ﺧﺘﻢ ﺍﳌﺼﻨﻒ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻛﺘﺎﺑﻪ ‪‬ﺬﻩ ﺍﻟﺘﺮﲨﺔ ‪.‬‬

‫)‪ (1‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ﺁﻳﺔ ‪. 67 :‬‬

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‫ﻭﺫﻛﺮ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻋﻈﻤﺔ ﺍﻟﺮﺏ ﺍﻟﻌﻈﻴﻢ ﻭﻛﱪﻳﺎﺋﻪ ‪ ،‬ﻭﳎﺪﻩ ﻭﺟﻼﻟﻪ ﻭﺧﻀﻮﻉ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﺑﺄﺳﺮﻫﺎ ﻟﻌﺰﻩ ‪ ،‬ﻷﻥ ﻫﺬﻩ ﺍﻟﻨﻌﻮﺕ ﺍﻟﻌﻈﻴﻤﺔ ﻭﺍﻷﻭﺻﺎﻑ ﺍﻟﻜﺎﻣﻠﺔ ﺃﻛﱪ ﺍﻷﺩﻟﺔ‬
‫ﻭﺍﻟﱪﺍﻫﲔ ﻋﻠﻰ ﺃﻧﻪ ﺍﳌﻌﺒﻮﺩ ﻭﺣﺪﻩ ‪ ،‬ﻭﺍﶈﻤﻮﺩ ﻭﺣﺪﻩ ‪ ،‬ﺍﻟﺬﻱ ﳚﺐ ﺃﻥ ﻳﺒﺬﻝ ﻟﻪ ﻏﺎﻳﺔ ﺍﻟﺬﻝ‬
‫ﻭﺍﻟﺘﻌﻈﻴﻢ ﻭﻏﺎﻳﺔ ﺍﳊﺐ ﻭﺍﻟﺘﺄﻟﻪ ‪ ،‬ﻭﺃﻧﻪ ﺍﳊﻖ ﻭﻣﺎ ﺳﻮﺍﻩ ﺑﺎﻃﻞ ‪ ،‬ﻭﻫﺬﻩ ﺣﻘﻴﻘﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻟﺒﻪ‬
‫ﻭﺭﻭﺣﻪ ﻭﺳﺮ ﺍﻹﺧﻼﺹ ‪.‬‬
‫ﻓﻨﺴﺄﻝ ﺍﷲ ﺃﻥ ﳝﻸ ﻗﻠﻮﺑﻨﺎ ﻣﻦ ﻣﻌﺮﻓﺘﻪ ﻭﳏﺒﺘﻪ ﻭﺍﻹﻧﺎﺑﺔ ﺇﻟﻴﻪ ‪ ،‬ﺇﻧﻪ ﺟﻮﺍﺩ ﻛﺮﱘ ‪.‬‬
‫ﻭﻫﺬﺍ ﺁﺧﺮ ﺍﻟﺘﻌﻠﻴﻖ ﺍﳌﺨﺘﺼﺮ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺗﻮﺿﻴﺢ ﻣﻘﺎﺻﺪﻩ ‪ ،‬ﻭﻗﺪ ﺣﻮﻯ ﻣﻦ‬
‫ﻏﺮﺭ ﻣﺴﺎﺋﻞ ﺍﻟﺘﻮﺣﻴﺪ ‪ .‬ﻭﻣﻦ ﺍﻟﺘﻘﺎﺳﻴﻢ ﻭﺍﻟﺘﻔﺼﻴﻼﺕ ﺍﻟﻨﺎﻓﻌﺔ ﻣﺎ ﻻ ﻳﺴﺘﻐﲏ ﻋﻨﻪ ﺍﻟﺮﺍﻏﺒﻮﻥ ﰲ‬
‫ﻫﺬﺍ ﺍﻟﻔﻦ ﺍﻟﺬﻱ ﻫﻮ ﺃﺻﻞ ﺍﻷﺻﻮﻝ ﻭﺑﻪ ﺗﻘﻮﻡ ﺍﻟﻌﻠﻮﻡ ﻛﻠﻬﺎ ‪.‬‬
‫ﻭﺍﳊﻤﺪ ﷲ ﻋﻠﻰ ﺗﻴﺴﲑﻩ ﻭﻣﻨﺘﻪ ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺃﻧﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ‪.‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻓﻬﺮﺱ ﺍﻵﻳﺎﺕ‬
‫ﺇﺫ ﺗﱪﺃ ﺍﻟﺬﻳﻦ ﺍﺗﺒﻌﻮﺍ ﻣﻦ ﺍﻟﺬﻳﻦ ﺍﺗﺒﻌﻮﺍ ﻭﺭﺃﻭﺍ ﺍﻟﻌﺬﺍﺏ ﻭﺗﻘﻄﻌﺖ ‪‬ﻢ ‪89 ،88 .........................‬‬
‫ﺃﻓﺄﻣﻨﻮﺍ ﻣﻜﺮ ﺍﷲ ﻓﻼ ﻳﺄﻣﻦ ﻣﻜﺮ ﺍﷲ ﺇﻻ ﺍﻟﻘﻮﻡ ﺍﳋﺎﺳﺮﻭﻥ ‪96 ،94 ..................................‬‬
‫ﺃﻓﺤﻜﻢ ﺍﳉﺎﻫﻠﻴﺔ ﻳﺒﻐﻮﻥ ﻭﻣﻦ ﺃﺣﺴﻦ ﻣﻦ ﺍﷲ ﺣﻜﻤﺎ ﻟﻘﻮﻡ ﻳﻮﻗﻨﻮﻥ ‪107 ،106 .........................‬‬
‫ﺃﻓﺮﺃﻳﺘﻢ ﺍﻟﻼﺕ ﻭﺍﻟﻌﺰﻯ ‪66 ،37 .............................................................‬‬
‫ﺇﻻ ﺍﻟﺬﻱ ﻓﻄﺮﱐ ﻓﺈﻧﻪ ﺳﻴﻬﺪﻳﻦ ‪28 ،27 ........................................................‬‬
‫ﺃﻻ ﷲ ﺍﻟﺪﻳﻦ ﺍﳋﺎﻟﺺ ﻭﺍﻟﺬﻳﻦ ﺍﲣﺬﻭﺍ ﻣﻦ ﺩﻭﻧﻪ ﺃﻭﻟﻴﺎﺀ ﻣﺎ ﻧﻌﺒﺪﻫﻢ ﺇﻻ ‪68 .........................‬‬
‫ﺃﱂ ﺗﺮ ﺇﱃ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﻧﺼﻴﺒﺎ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻳﺆﻣﻨﻮﻥ ﺑﺎﳉﺒﺖ ﻭﺍﻟﻄﺎﻏﻮﺕ‪74 ،70 ......................‬‬
‫ﺃﱂ ﺗﺮ ﺇﱃ ﺍﻟﺬﻳﻦ ﻳﺰﻋﻤﻮﻥ ﺃ‪‬ﻢ ﺁﻣﻨﻮﺍ ﲟﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻚ ﻭﻣﺎ ﺃﻧﺰﻝ ﻣﻦ ‪108 ،107 ،106 .............‬‬
‫ﺃﻣﻦ ﳚﻴﺐ ﺍﳌﻀﻄﺮ ﺇﺫﺍ ﺩﻋﺎﻩ ﻭﻳﻜﺸﻒ ﺍﻟﺴﻮﺀ ﻭﳚﻌﻠﻜﻢ ﺧﻠﻔﺎﺀ ﺍﻷﺭﺽ ﺃﺇﻟﻪ ‪45 ................‬‬
‫ﺇﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻛﺎﻥ ﺃﻣﺔ ﻗﺎﻧﺘﺎ ﷲ ﺣﻨﻴﻔﺎ ﻭﱂ ﻳﻚ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ‪16 ....................................‬‬
‫ﺇﻥ ﺍﷲ ﻻ ﻳﻐﻔﺮ ﺃﻥ ﻳﺸﺮﻙ ﺑﻪ ﻭﻳﻐﻔﺮ ﻣﺎ ﺩﻭﻥ ﺫﻟﻚ ﳌﻦ ﻳﺸﺎﺀ ﻭﻣﻦ ﻳﺸﺮﻙ ‪20 .......................‬‬
‫ﺇﻥ ﺗﺪﻋﻮﻫﻢ ﻻ ﻳﺴﻤﻌﻮﺍ ﺩﻋﺎﺀﻛﻢ ﻭﻟﻮ ﲰﻌﻮﺍ ﻣﺎ ﺍﺳﺘﺠﺎﺑﻮﺍ ﻟﻜﻢ ﻭﻳ ﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪48 ...............‬‬
‫ﺇﻧﻚ ﻻ ‪‬ﺪﻱ ﻣﻦ ﺃﺣﺒﺒﺖ ﻭﻟﻜﻦ ﺍﷲ ﻳﻬﺪﻱ ﻣﻦ ﻳﺸﺎﺀ ﻭﻫﻮ ﺃﻋﻠﻢ ﺑﺎﳌﻬﺘﺪﻳﻦ ‪60 ،58 ..................‬‬
‫ﺇﳕﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺫﻛﺮ ﺍﷲ ﻭﺟﻠﺖ ﻗﻠﻮ‪‬ﻢ ﻭﺇﺫﺍ ﺗﻠﻴﺖ ﻋﻠﻴﻬﻢ ‪93 ...............................‬‬
‫ﺇﳕﺎ ﺗﻌﺒﺪﻭﻥ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺃﻭﺛﺎﻧﺎ ﻭﲣﻠﻘﻮﻥ ﺇﻓﻜﺎ ﺇﻥ ﺍﻟﺬﻳﻦ ﺗﻌﺒﺪﻭﻥ ﻣﻦ ‪45 ............................‬‬
‫ﺇﳕﺎ ﺫﻟﻜﻢ ﺍﻟﺸﻴﻄﺎﻥ ﳜﻮﻑ ﺃﻭﻟﻴﺎﺀﻩ ﻓﻼ ﲣﺎﻓﻮﻫﻢ ﻭﺧﺎﻓﻮﻥ ﺇﻥ ﻛﻨﺘﻢ ﻣﺆﻣﻨﲔ ‪92 ،90 ..................‬‬
‫ﺇﳕﺎ ﻳﻌﻤﺮ ﻣﺴﺎﺟﺪ ﺍﷲ ﻣﻦ ﺁﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺃﻗﺎﻡ ﺍﻟﺼﻼﺓ ﻭﺁﺗﻰ ‪90 ...........................‬‬
‫ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻟﻴﺲ ﳍﻢ ﰲ ﺍﻵﺧﺮﺓ ﺇﻻ ﺍﻟﻨﺎﺭ ﻭﺣﺒﻂ ﻣﺎ ﺻﻨﻌﻮﺍ ﻓﻴﻬﺎ ﻭﺑﺎﻃﻞ ‪101 ...................‬‬
‫ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﻳﺒﺘﻐﻮﻥ ﺇﱃ ﺭ‪‬ﻢ ﺍﻟﻮﺳﻴﻠﺔ ﺃﻳﻬﻢ ﺃﻗﺮﺏ ﻭﻳﺮﺟﻮﻥ ﺭﲪﺘﻪ ‪27 ......................‬‬
‫ﺃﻳﺸﺮﻛﻮﻥ ﻣﺎ ﻻ ﳜﻠﻖ ﺷﻴﺌﺎ ﻭﻫﻢ ﳜﻠﻘﻮﻥ ‪50 ،47 ..............................................‬‬
‫ﺍﲣﺬﻭﺍ ﺃﺣﺒﺎﺭﻫﻢ ﻭﺭﻫﺒﺎ‪‬ﻢ ﺃﺭﺑﺎﺑﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻭﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ ﻭﻣﺎ ‪105 ،27 .....................‬‬
‫ﺍﻟﺬﻱ ﺟﻌﻞ ﻟﻜﻢ ﺍﻷﺭﺽ ﻓﺮﺍﺷﺎ ﻭﺍﻟﺴﻤﺎﺀ ﺑﻨﺎﺀ ﻭﺃﻧﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻣﺎﺀ ﻓﺄﺧﺮﺝ ‪116 ،112 ،111 ..‬‬
‫ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﱂ ﻳﻠﺒﺴﻮﺍ ﺇﳝﺎ‪‬ﻢ ﺑﻈﻠﻢ ﺃﻭﻟﺌﻚ ﳍﻢ ﺍﻷﻣﻦ ﻭﻫﻢ ﻣﻬﺘﺪﻭﻥ ‪12 .............................‬‬
‫ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﳍﻢ ﺍﻟﻨﺎﺱ ﺇﻥ ﺍﻟﻨﺎﺱ ﻗﺪ ﲨﻌﻮﺍ ﻟﻜﻢ ﻓﺎﺧﺸﻮﻫﻢ ﻓﺰﺍﺩﻫﻢ ﺇﳝﺎﻧﺎ ‪93 ..........................‬‬
‫ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﻹﺧﻮﺍ‪‬ﻢ ﻭﻗﻌﺪﻭﺍ ﻟﻮ ﺃﻃﺎﻋﻮﻧﺎ ﻣﺎ ﻗﺘﻠﻮﺍ ﻗﻞ ﻓﺎﺩﺭﺀﻭﺍ ﻋﻦ ‪132 ............................‬‬
‫ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ ﻻ ﺗﺄﺧﺬﻩ ﺳﻨﺔ ﻭﻻ ﻧﻮﻡ ﻟﻪ ﻣﺎ ﰲ ‪54 .................................‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﰒ ﺃﻧﺰﻝ ﻋﻠﻴﻜﻢ ﻣﻦ ﺑﻌﺪ ﺍﻟﻐﻢ ﺃﻣﻨﺔ ﻧﻌﺎﺳﺎ ﻳﻐﺸﻰ ﻃﺎﺋﻔﺔ ﻣﻨﻜﻢ ﻭﻃﺎﺋﻔﺔ ﻗﺪ ‪137 ،135 ،132 .........‬‬
‫ﺫﻟﻚ ﳑﺎ ﺃﻭﺣﻰ ﺇﻟﻴﻚ ﺭﺑﻚ ﻣﻦ ﺍﳊﻜﻤﺔ ﻭﻻ ﲡﻌﻞ ﻣﻊ ﺍﷲ ﺇﳍﺎ ﺁﺧﺮ ﻓﺘﻠﻘﻰ ‪9 ..........................‬‬
‫ﺭﺏ ﺇ‪‬ﻦ ﺃﺿﻠﻠﻦ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﻓﻤﻦ ﺗﺒﻌﲏ ﻓﺈﻧﻪ ﻣﲏ ﻭﻣﻦ ﻋﺼﺎﱐ ﻓﺈﻧﻚ ‪21 ..........................‬‬
‫ﻓﺈﺫﺍ ﺟﺎﺀ‪‬ﻢ ﺍﳊﺴﻨﺔ ﻗﺎﻟﻮﺍ ﻟﻨﺎ ﻫﺬﻩ ﻭﺇﻥ ﺗﺼﺒﻬﻢ ﺳﻴﺌﺔ ﻳﻄﲑﻭﺍ ﲟﻮﺳﻰ ‪81 ،80 .....................‬‬
‫ﻓﺈﻥ ﺗﻮﻟﻮﺍ ﻓﻘﻞ ﺣﺴﱯ ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﻋﻠﻴﻪ ﺗﻮﻛﻠﺖ ﻭﻫﻮ ﺭﺏ ﺍﻟﻌﺮﺵ ‪68 .........................‬‬
‫ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ ﻭﺍﲰﻌﻮﺍ ﻭﺃﻃﻴﻌﻮﺍ ﻭﺃﻧﻔﻘﻮﺍ ﺧﲑﺍ ﻷﻧﻔﺴﻜﻢ ﻭﻣﻦ ‪26 ...........................‬‬
‫ﻓﺎﻃﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺟﻌﻞ ﻟﻜﻢ ﻣﻦ ﺃﻧﻔﺴﻜﻢ ﺃﺯﻭﺍﺟﺎ ﻭﻣﻦ ﺍﻷﻧﻌﺎﻡ ﺃﺯﻭﺍﺟﺎ ‪3 ....................‬‬
‫ﻓﺼﻞ ﻟﺮﺑﻚ ﻭﺍﳓﺮ ‪40 ،39 ..................................................................‬‬
‫ﻓﻜﻴﻒ ﺇﺫﺍ ﺃﺻﺎﺑﺘﻬﻢ ﻣﺼﻴﺒﺔ ﲟﺎ ﻗﺪﻣﺖ ﺃﻳﺪﻳﻬﻢ ﰒ ﺟﺎﺀﻭﻙ ﳛﻠﻔﻮﻥ ﺑﺎﷲ ‪106 .........................‬‬
‫ﻓﻼ ﺃﻗﺴﻢ ﲟﻮﺍﻗﻊ ﺍﻟﻨﺠﻮﻡ ‪86 ...................................................................‬‬
‫ﻓﻠﻤﺎ ﺁﺗﺎﳘﺎ ﺻﺎﳊﺎ ﺟﻌﻼ ﻟﻪ ﺷﺮﻛﺎﺀ ﻓﻴﻤﺎ ﺁﺗﺎﳘﺎ ﻓﺘﻌﺎﱃ ﺍﷲ ﻋﻤﺎ ﻳﺸﺮﻛﻮﻥ ‪124 ،123 .............‬‬
‫ﻗﺎﻝ ﺇﳕﺎ ﺃﻭﺗﻴﺘﻪ ﻋﻠﻰ ﻋﻠﻢ ﻋﻨﺪﻱ ﺃﻭﱂ ﻳﻌﻠﻢ ﺃﻥ ﺍﷲ ﻗﺪ ﺃﻫﻠﻚ ﻣﻦ ﻗﺒﻠﻪ ‪123 ،121 ...................‬‬
‫ﻗﺎﻝ ﺭﺟﻼﻥ ﻣﻦ ﺍﻟﺬﻳﻦ ﳜﺎﻓﻮﻥ ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻬﻤﺎ ﺍﺩﺧﻠﻮﺍ ﻋﻠﻴﻬﻢ ﺍﻟﺒﺎﺏ ‪94 ،93 ....................‬‬
‫ﻗﺎﻝ ﻭﻣﻦ ﻳﻘﻨﻂ ﻣﻦ ﺭﲪﺔ ﺭﺑﻪ ﺇﻻ ﺍﻟﻀﺎﻟﻮﻥ ‪95 ..................................................‬‬
‫ﻗﺎﻟﻮﺍ ﻃﺎﺋﺮﻛﻢ ﻣﻌﻜﻢ ﺃﺋﻦ ﺫﻛﺮﰎ ﺑﻞ ﺃﻧﺘﻢ ﻗﻮﻡ ﻣﺴﺮﻓﻮﻥ ‪81 ،80 ...................................‬‬
‫ﻗﻞ ﺇﻥ ﺻﻼﰐ ﻭﻧﺴﻜﻲ ﻭﳏﻴﺎﻱ ﻭﳑﺎﰐ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪40 ،39 ...................................‬‬
‫ﻗﻞ ﺇﻥ ﻛﺎﻥ ﺁﺑﺎﺅﻛﻢ ﻭﺃﺑﻨﺎﺅﻛﻢ ﻭﺇﺧﻮﺍﻧﻜﻢ ﻭﺃﺯﻭﺍﺟﻜﻢ ﻭﻋﺸﲑﺗﻜﻢ ﻭﺃﻣﻮﺍﻝ ﺍﻗﺘﺮﻓﺘﻤﻮﻫﺎ ‪87 .............‬‬
‫ﻗﻞ ﺇﳕﺎ ﺃﻧﺎ ﺑﺸﺮ ﻣﺜﻠﻜﻢ ﻳﻮﺣﻰ ﺇﱄ ﺃﳕﺎ ﺇﳍﻜﻢ ﺇﻟﻪ ﻭﺍﺣﺪ ﻓﻤﻦ ﻛﺎﻥ ﻳﺮﺟﻮﺍ ‪100 .......................‬‬
‫ﻗﻞ ﺍﺩﻋﻮﺍ ﺍﻟﺬﻳﻦ ﺯﻋﻤﺘﻢ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻻ ﳝﻠﻜﻮﻥ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ‪55 ....................‬‬
‫ﻗﻞ ﺗﻌﺎﻟﻮﺍ ﺃﺗﻞ ﻣﺎ ﺣﺮﻡ ﺭﺑﻜﻢ ﻋﻠﻴﻜﻢ ﺃﻻ ﺗﺸﺮﻛﻮﺍ ﺑﻪ ﺷﻴﺌﺎ ﻭﺑﺎﻟﻮﺍﻟﺪﻳﻦ ‪8 ،7 ...........................‬‬
‫ﻗﻞ ﷲ ﺍﻟﺸﻔﺎﻋﺔ ﲨﻴﻌﺎ ﻟﻪ ﻣﻠﻚ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﰒ ﺇﻟﻴﻪ ﺗﺮﺟﻌﻮﻥ ‪54 ............................‬‬
‫ﻗﻞ ﻫﺬﻩ ﺳﺒﻴﻠﻲ ﺃﺩﻋﻮ ﺇﱃ ﺍﷲ ﻋﻠﻰ ﺑﺼﲑﺓ ﺃﻧﺎ ﻭﻣﻦ ﺍﺗﺒﻌﲏ ﻭﺳﺒﺤﺎﻥ ﺍﷲ ‪23 ..........................‬‬
‫ﻗﻞ ﻫﻞ ﺃﻧﺒﺌﻜﻢ ﺑﺸﺮ ﻣﻦ ﺫﻟﻚ ﻣﺜﻮﺑﺔ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﻟﻌﻨﻪ ﺍﷲ ﻭﻏﻀﺐ ﻋﻠﻴﻪ ‪70 .........................‬‬
‫ﻛﺬﻟﻚ ﺃﺭﺳﻠﻨﺎﻙ ﰲ ﺃﻣﺔ ﻗﺪ ﺧﻠﺖ ﻣﻦ ﻗﺒﻠﻬﺎ ﺃﻣﻢ ﻟﺘﺘﻠﻮ ﻋﻠﻴﻬﻢ ﺍﻟﺬﻱ ﺃﻭﺣﻴﻨﺎ ‪109 ،108 ..............‬‬
‫ﻻ ﲡﻌﻞ ﻣﻊ ﺍﷲ ﺇﳍﺎ ﺁﺧﺮ ﻓﺘﻘﻌﺪ ﻣﺬﻣﻮﻣﺎ ﳐﺬﻭﻻ ‪9 ................................................‬‬
‫ﻻ ﲡﻌﻠﻮﺍ ﺩﻋﺎﺀ ﺍﻟﺮﺳﻮﻝ ﺑﻴﻨﻜﻢ ﻛﺪﻋﺎﺀ ﺑﻌﻀﻜﻢ ﺑﻌﻀﺎ ﻗﺪ ﻳﻌﻠﻢ ﺍﷲ ﺍﻟﺬﻳﻦ ‪105 ..........................‬‬
‫ﻻ ﺗﻌﺘﺬﺭﻭﺍ ﻗﺪ ﻛﻔﺮﰎ ﺑﻌﺪ ﺇﳝﺎﻧﻜﻢ ﺇﻥ ﻧﻌﻒ ﻋﻦ ﻃﺎﺋﻔﺔ ﻣﻨﻜﻢ ﻧﻌﺬﺏ ﻃﺎﺋﻔﺔ ‪120 ....................‬‬
‫ﻻ ﺗﻘﻢ ﻓﻴﻪ ﺃﺑﺪﺍ ﳌﺴﺠﺪ ﺃﺳﺲ ﻋﻠﻰ ﺍﻟﺘﻘﻮﻯ ﻣﻦ ﺃﻭﻝ ﻳﻮﻡ ﺃﺣﻖ ﺃﻥ ﺗﻘﻮﻡ ﻓﻴﻪ ‪42 ......................‬‬

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‫ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻭﺑﺬﻟﻚ ﺃﻣﺮﺕ ﻭﺃﻧﺎ ﺃﻭﻝ ﺍﳌﺴﻠﻤﲔ ‪39 ..............................................‬‬

‫ﻻ ﻳﺆﺍﺧﺬﻛﻢ ﺍﷲ ﺑﺎﻟﻠﻐﻮ ﰲ ﺃﳝﺎﻧﻜﻢ ﻭﻟﻜﻦ ﻳﺆﺍﺧﺬﻛﻢ ﲟﺎ ﻋﻘﺪﰎ ﺍﻷﳝﺎﻥ ‪141 ........................‬‬
‫ﻟﻘﺪ ﺟﺎﺀﻛﻢ ﺭﺳﻮﻝ ﻣﻦ ﺃﻧﻔﺴﻜﻢ ﻋﺰﻳﺰ ﻋﻠﻴﻪ ﻣﺎ ﻋﻨﺘﻢ ﺣﺮﻳﺺ ﻋﻠﻴﻜﻢ ﺑﺎﳌﺆﻣﻨﲔ ‪68 ...................‬‬
‫ﻟﻴﺲ ﻟﻚ ﻣﻦ ﺍﻷﻣﺮ ﺷﻲﺀ ﺃﻭ ﻳﺘﻮﺏ ﻋﻠﻴﻬﻢ ﺃﻭ ﻳﻌﺬ‪‬ﻢ ﻓﺈ‪‬ﻢ ﻇﺎﳌﻮﻥ ‪49 ،48 ........................‬‬
‫ﻣﺎ ﺃﺻﺎﺏ ﻣﻦ ﻣﺼﻴﺒﺔ ﺇﻻ ﺑﺈﺫﻥ ﺍﷲ ﻭﻣﻦ ﻳﺆﻣﻦ ﺑﺎﷲ ﻳﻬﺪ ﻗﻠﺒﻪ ﻭﺍﷲ ‪97 ..............................‬‬
‫ﻣﺎ ﻛﺎﻥ ﻟﻠﻨﱯ ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺃﻥ ﻳﺴﺘﻐﻔﺮﻭﺍ ﻟﻠﻤﺸﺮﻛﲔ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﺃﻭﱄ ‪58 ...........................‬‬
‫ﻣﻦ ﻛﺎﻥ ﻳﺮﻳﺪ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺯﻳﻨﺘﻬﺎ ﻧﻮﻑ ﺇﻟﻴﻬﻢ ﺃﻋﻤﺎﳍﻢ ﻓﻴﻬﺎ ﻭﻫﻢ ‪101 .........................‬‬
‫ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ ﻣﻦ ﻧﻔﺲ ﻭﺍﺣﺪﺓ ﻭﺟﻌﻞ ﻣﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻟﻴﺴﻜﻦ ﺇﻟﻴﻬﺎ ﻓﻠﻤﺎ ﺗﻐﺸﺎﻫﺎ ‪124 .............‬‬
‫ﻭﺇﺫ ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺭﺏ ﺍﺟﻌﻞ ﻫﺬﺍ ﺍﻟﺒﻠﺪ ﺁﻣﻨﺎ ﻭﺍﺟﻨﺒﲏ ﻭﺑﲏ ﺃﻥ ﻧﻌﺒﺪ ﺍﻷﺻﻨﺎﻡ ‪20 .........................‬‬
‫ﻭﺇﺫ ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻷﺑﻴﻪ ﻭﻗﻮﻣﻪ ﺇﻧﲏ ﺑﺮﺍﺀ ﳑﺎ ﺗﻌﺒﺪﻭﻥ‪28 ،27 .......................................‬‬
‫ﻭﺇﺫﺍ ﺣﺸﺮ ﺍﻟﻨﺎﺱ ﻛﺎﻧﻮﺍ ﳍﻢ ﺃﻋﺪﺍﺀ ﻭﻛﺎﻧﻮﺍ ﺑﻌﺒﺎﺩ‪‬ﻢ ﻛﺎﻓﺮﻳﻦ ‪45 ...................................‬‬
‫ﻭﺇﺫﺍ ﻗﻴﻞ ﳍﻢ ﺗﻌﺎﻟﻮﺍ ﺇﱃ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻭﺇﱃ ﺍﻟﺮﺳﻮﻝ ﺭﺃﻳﺖ ﺍﳌﻨﺎﻓﻘﲔ ‪106 .............................‬‬
‫ﻭﺇﺫﺍ ﻗﻴﻞ ﳍﻢ ﻻ ﺗﻔﺴﺪﻭﺍ ﰲ ﺍﻷﺭﺽ ﻗﺎﻟﻮﺍ ﺇﳕﺎ ﳓﻦ ﻣﺼﻠﺤﻮﻥ ‪107 ،106 ..........................‬‬
‫ﻭﺃﻥ ﻫﺬﺍ ﺻﺮﺍﻃﻲ ﻣﺴﺘﻘﻴﻤﺎ ﻓﺎﺗﺒﻌﻮﻩ ﻭﻻ ﺗﺘﺒﻌﻮﺍ ﺍﻟﺴﺒﻞ ﻓﺘﻔﺮﻕ ﺑﻜﻢ ﻋﻦ ﺳﺒﻴﻠﻪ‪8 ،7 .....................‬‬
‫ﻭﺇﻥ ﳝﺴﺴﻚ ﺍﷲ ﺑﻀﺮ ﻓﻼ ﻛﺎﺷﻒ ﻟﻪ ﺇﻻ ﻫﻮ ﻭﺇﻥ ﻳﺮﺩﻙ ﲞﲑ ﻓﻼ ﺭﺍﺩ ﻟﻔﻀﻠﻪ ‪45 ....................‬‬
‫ﻭﺃﻧﺬﺭ ﺑﻪ ﺍﻟﺬﻳﻦ ﳜﺎﻓﻮﻥ ﺃﻥ ﳛﺸﺮﻭﺍ ﺇﱃ ﺭ‪‬ﻢ ﻟﻴﺲ ﳍﻢ ﻣﻦ ﺩﻭﻧﻪ ﻭﱄ ‪54 ............................‬‬
‫ﻭﺃﻧﺬﺭ ﻋﺸﲑﺗﻚ ﺍﻷﻗﺮﺑﲔ ‪50 ،48 ...........................................................‬‬
‫ﻭﺃﻧﻪ ﻛﺎﻥ ﺭﺟﺎﻝ ﻣﻦ ﺍﻹﻧﺲ ﻳﻌﻮﺫﻭﻥ ﺑﺮﺟﺎﻝ ﻣﻦ ﺍﳉﻦ ﻓﺰﺍﺩﻭﻫﻢ ﺭﻫﻘﺎ ‪44 ...........................‬‬
‫ﻭﺃﻭﻓﻮﺍ ﺑﻌﻬﺪ ﺍﷲ ﺇﺫﺍ ﻋﺎﻫﺪﰎ ﻭﻻ ﺗﻨﻘﻀﻮﺍ ﺍﻷﳝﺎﻥ ﺑﻌﺪ ﺗﻮﻛﻴﺪﻫﺎ ﻭﻗﺪ ‪143 ...........................‬‬
‫ﻭﺍﺗﺒﻌﻮﺍ ﻣﺎ ﺗﺘﻠﻮ ﺍﻟﺸﻴﺎﻃﲔ ﻋﻠﻰ ﻣﻠﻚ ﺳﻠﻴﻤﺎﻥ ﻭﻣﺎ ﻛﻔﺮ ﺳﻠﻴﻤﺎﻥ ﻭﻟﻜﻦ ﺍﻟﺸﻴﺎﻃﲔ ‪74 .................‬‬
‫ﻭﺍﺧﻔﺾ ﳍﻤﺎ ﺟﻨﺎﺡ ﺍﻟﺬﻝ ﻣﻦ ﺍﻟﺮﲪﺔ ﻭﻗﻞ ﺭﰊ ﺍﺭﲪﻬﻤﺎ ﻛﻤﺎ ﺭﺑﻴﺎﱐ ﺻﻐﲑﺍ ‪7 ........................‬‬
‫ﻭﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻭﻻ ﺗﺸﺮﻛﻮﺍ ﺑﻪ ﺷﻴﺌﺎ ﻭﺑﺎﻟﻮﺍﻟﺪﻳﻦ ﺇﺣﺴﺎﻧﺎ ﻭﺑﺬﻱ ﺍﻟﻘﺮﰉ ‪10 ،7..........................‬‬
‫ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﺑﺮ‪‬ﻢ ﻻ ﻳﺸﺮﻛﻮﻥ ‪16 ............................................................‬‬
‫ﻭﲡﻌﻠﻮﻥ ﺭﺯﻗﻜﻢ ﺃﻧﻜﻢ ﺗﻜﺬﺑﻮﻥ ‪86 ،85 ......................................................‬‬
‫ﻭﺟﺎﻭﺯﻧﺎ ﺑﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺒﺤﺮ ﻓﺄﺗﻮﺍ ﻋﻠﻰ ﻗﻮﻡ ﻳﻌﻜﻔﻮﻥ ﻋﻠﻰ ﺃﺻﻨﺎﻡ ﳍﻢ ‪37 ...........................‬‬
‫ﻭﺟﻌﻠﻬﺎ ﻛﻠﻤﺔ ﺑﺎﻗﻴﺔ ﰲ ﻋﻘﺒﻪ ﻟﻌﻠﻬﻢ ﻳﺮﺟﻌﻮﻥ ‪28 ،27 ...........................................‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺬﻳﻦ ﺍﺗﺒﻌﻮﺍ ﻟﻮ ﺃﻥ ﻟﻨﺎ ﻛﺮﺓ ﻓﻨﺘﱪﺃ ﻣﻨﻬﻢ ﻛﻤﺎ ﺗﱪﺀﻭﺍ ﻣﻨﺎ ﻛﺬﻟﻚ ‪28 ...........................‬‬
‫ﻭﻗﺎﻟﻮﺍ ﻻ ﺗﺬﺭﻥ ﺁﳍﺘﻜﻢ ﻭﻻ ﺗﺬﺭﻥ ﻭﺩﺍ ﻭﻻ ﺳﻮﺍﻋﺎ ﻭﻻ ﻳﻐﻮﺙ ﻭﻳﻌﻮﻕ ﻭﻧﺴﺮﺍ ‪61 .....................‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻭﻗﺎﻟﻮﺍ ﻣﺎ ﻫﻲ ﺇﻻ ﺣﻴﺎﺗﻨﺎ ﺍﻟﺪﻧﻴﺎ ﳕﻮﺕ ﻭﳓﻴﺎ ﻭﻣﺎ ﻳﻬﻠﻜﻨﺎ ﺇﻻ ﺍﻟﺪﻫﺮ ‪116 .............................‬‬
‫ﻭﻗﻀﻰ ﺭﺑﻚ ﺃﻻ ﺗﻌﺒﺪﻭﺍ ﺇﻻ ﺇﻳﺎﻩ ﻭﺑﺎﻟﻮﺍﻟﺪﻳﻦ ﺇﺣﺴﺎﻧﺎ ﺇﻣﺎ ﻳﺒﻠﻐﻦ ﻋﻨﺪﻙ ‪7 ..............................‬‬
‫ﻭﻛﺬﻟﻚ ﺃﻋﺜﺮﻧﺎ ﻋﻠﻴﻬﻢ ﻟﻴﻌﻠﻤﻮﺍ ﺃﻥ ﻭﻋﺪ ﺍﷲ ﺣﻖ ﻭﺃﻥ ﺍﻟﺴﺎﻋﺔ ﻻ ﺭﻳﺐ ﻓﻴﻬﺎ ‪71 ................‬‬
‫ﻭﻛﺬﻟﻚ ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻚ ﺭﻭﺣﺎ ﻣﻦ ﺃﻣﺮﻧﺎ ﻣﺎ ﻛﻨﺖ ﺗﺪﺭﻱ ﻣﺎ ﺍﻟﻜﺘﺎﺏ ﻭﻻ ﺍﻹﳝﺎﻥ ‪60 ...................‬‬
‫ﻭﻛﻢ ﻣﻦ ﻣﻠﻚ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻻ ﺗﻐﲏ ﺷﻔﺎﻋﺘﻬﻢ ﺷﻴﺌﺎ ﺇﻻ ﻣﻦ ﺑﻌﺪ ﺃﻥ ﻳﺄﺫﻥ ‪55 ......................‬‬
‫ﻭﻟﺌﻦ ﺃﺫﻗﻨﺎﻩ ﺭﲪﺔ ﻣﻨﺎ ﻣﻦ ﺑﻌﺪ ﺿﺮﺍﺀ ﻣﺴﺘﻪ ﻟﻴﻘﻮﻟﻦ ﻫﺬﺍ ﱄ ﻭﻣﺎ ﺃﻇﻦ ﺍﻟﺴﺎﻋﺔ ‪123 ،121 ..........‬‬
‫ﻭﻟﺌﻦ ﺳﺄﻟﺘﻬﻢ ﻟﻴﻘﻮﻟﻦ ﺇﳕﺎ ﻛﻨﺎ ﳔﻮﺽ ﻭﻧﻠﻌﺐ ﻗﻞ ﺃﺑﺎﷲ ﻭﺁﻳﺎﺗﻪ ﻭﺭﺳﻮﻟﻪ ‪120 ،119 ..................‬‬
‫ﻭﻟﺌﻦ ﺳﺄﻟﺘﻬﻢ ﻣﻦ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻟﻴﻘﻮﻟﻦ ﺍﷲ ﻗﻞ ﺃﻓﺮﺃﻳﺘﻢ ﻣﺎ ‪30 ....................‬‬
‫ﻭﻻ ﺃﻧﺘﻢ ﻋﺎﺑﺪﻭﻥ ﻣﺎ ﺃﻋﺒﺪ ‪8 ..................................................................‬‬
‫ﻭﻻ ﺗﺪﻉ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻣﺎ ﻻ ﻳﻨﻔﻌﻚ ﻭﻻ ﻳﻀﺮﻙ ﻓﺈﻥ ﻓﻌﻠﺖ ﻓﺈﻧﻚ ﺇﺫﺍ ﻣﻦ ‪46 ،45 ..................‬‬
‫ﻭﻻ ﺗﻔﺴﺪﻭﺍ ﰲ ﺍﻷﺭﺽ ﺑﻌﺪ ﺇﺻﻼﺣﻬﺎ ﻭﺍﺩﻋﻮﻩ ﺧﻮﻓﺎ ﻭﻃﻤﻌﺎ ﺇﻥ ﺭﲪﺔ ﺍﷲ ‪107 ،106 ..............‬‬
‫ﻭﻻ ﺗﻘﺮﺑﻮﺍ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺇﻻ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ﺣﱴ ﻳﺒﻠﻎ ﺃﺷﺪﻩ ﻭﺃﻭﻓﻮﺍ ‪7 .................................‬‬
‫ﻭﻻ ﺗﻨﻔﻊ ﺍﻟﺸﻔﺎﻋﺔ ﻋﻨﺪﻩ ﺇﻻ ﳌﻦ ﺃﺫﻥ ﻟﻪ ﺣﱴ ﺇﺫﺍ ﻓﺰﻉ ﻋﻦ ﻗﻠﻮ‪‬ﻢ ﻗﺎﻟﻮﺍ‪55 ،53 ،52.................‬‬
‫ﻭﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﳍﻢ ﻧﺼﺮﺍ ﻭﻻ ﺃﻧﻔﺴﻬﻢ ﻳﻨﺼﺮﻭﻥ ‪47 ..........................................‬‬
‫ﻭﻟﻜﻞ ﺩﺭﺟﺎﺕ ﳑﺎ ﻋﻤﻠﻮﺍ ﻭﻣﺎ ﺭﺑﻚ ﺑﻐﺎﻓﻞ ﻋﻤﺎ ﻳﻌﻤﻠﻮﻥ ‪19 ......................................‬‬
‫ﻭﷲ ﺍﻷﲰﺎﺀ ﺍﳊﺴﲎ ﻓﺎﺩﻋﻮﻩ ‪‬ﺎ ﻭﺫﺭﻭﺍ ﺍﻟﺬﻳﻦ ﻳﻠﺤﺪﻭﻥ ﰲ ﺃﲰﺎﺋﻪ ﺳﻴﺠﺰﻭﻥ ‪126 ،125 ...........‬‬
‫ﻭﻣﺎ ﺃﻧﻔﻘﺘﻢ ﻣﻦ ﻧﻔﻘﺔ ﺃﻭ ﻧﺬﺭﰎ ﻣﻦ ﻧﺬﺭ ﻓﺈﻥ ﺍﷲ ﻳﻌﻠﻤﻪ ﻭﻣﺎ ﻟﻠﻈﺎﳌﲔ‪43 ..............................‬‬
‫ﻭﻣﺎ ﺧﻠﻘﺖ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﺇﻻ ﻟﻴﻌﺒﺪﻭﻥ ‪7 .......................................................‬‬
‫ﻭﻣﺎ ﻗﺪﺭﻭﺍ ﺍﷲ ﺣﻖ ﻗﺪﺭﻩ ﻭﺍﻷﺭﺽ ﲨﻴﻌﺎ ﻗﺒﻀﺘﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺴﻤﺎﻭﺍﺕ ‪151 ،150 ،149 ........‬‬
‫ﻭﻣﺎ ﻳﺆﻣﻦ ﺃﻛﺜﺮﻫﻢ ﺑﺎﷲ ﺇﻻ ﻭﻫﻢ ﻣﺸﺮﻛﻮﻥ‪31 ..................................................‬‬
‫ﻭﻣﻦ ﺃﺿﻞ ﳑﻦ ﻳﺪﻋﻮ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻣﻦ ﻻ ﻳﺴﺘﺠﻴﺐ ﻟﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪45 ..........................‬‬
‫ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﺘﺨﺬ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺃﻧﺪﺍﺩﺍ ﳛﺒﻮ‪‬ﻢ ﻛﺤﺐ ﺍﷲ ﻭﺍﻟﺬﻳﻦ ‪112 ،87 ،27 .........‬‬
‫ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﻘﻮﻝ ﺁﻣﻨﺎ ﺑﺎﷲ ﻓﺈﺫﺍ ﺃﻭﺫﻱ ﰲ ﺍﷲ ﺟﻌﻞ ﻓﺘﻨﺔ ﺍﻟﻨﺎﺱ ‪90 ..............................‬‬
‫ﻭﻣﻨﺎﺓ ﺍﻟﺜﺎﻟﺜﺔ ﺍﻷﺧﺮﻯ ‪37 ....................................................................‬‬
‫ﻭﻳﺮﺯﻗﻪ ﻣﻦ ﺣﻴﺚ ﻻ ﳛﺘﺴﺐ ﻭﻣﻦ ﻳﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﻓﻬﻮ ﺣﺴﺒﻪ ﺇﻥ ﺍﷲ ﺑﺎﻟﻎ ‪93 ......................‬‬
‫ﻭﻳﻌﺒﺪﻭﻥ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻣﺎ ﻻ ﻳﻀﺮﻫﻢ ﻭﻻ ﻳﻨﻔﻌﻬﻢ ﻭﻳﻘﻮﻟﻮﻥ ﻫﺆﻻﺀ ﺷﻔﻌﺎﺅﻧﺎ ‪68 ..................‬‬
‫ﻭﻳﻌﺬﺏ ﺍﳌﻨﺎﻓﻘﲔ ﻭﺍﳌﻨﺎﻓﻘﺎﺕ ﻭﺍﳌﺸﺮﻛﲔ ﻭﺍﳌﺸﺮﻛﺎﺕ ﺍﻟﻈﺎﻧﲔ ﺑﺎﷲ ‪135 ............................‬‬
‫ﻳﺎﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻻ ﺗﻐﻠﻮﺍ ﰲ ﺩﻳﻨﻜﻢ ﻭﻻ ﺗﻘﻮﻟﻮﺍ ﻋﻠﻰ ﺍﷲ ﺇﻻ ﺍﳊﻖ ﺇﳕﺎ ‪61 .............................‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻳﺎﺃﻳﻬﺎ ﺍﻟﻨﱯ ﺣﺴﺒﻚ ﺍﷲ ﻭﻣﻦ ﺍﺗﺒﻌﻚ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ‪93 .............................................‬‬

‫ﻳﻌﺮﻓﻮﻥ ﻧﻌﻤﺔ ﺍﷲ ﰒ ﻳﻨﻜﺮﻭ‪‬ﺎ ﻭﺃﻛﺜﺮﻫﻢ ﺍﻟﻜﺎﻓﺮﻭﻥ ‪110 ،109 .................................‬‬
‫ﻳﻌﻠﻢ ﻣﺎ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻭﻣﺎ ﺧﻠﻔﻬﻢ ﻭﻻ ﻳﺸﻔﻌﻮﻥ ﺇﻻ ﳌﻦ ﺍﺭﺗﻀﻰ ﻭﻫﻢ ﻣﻦ‪55 ..........................‬‬
‫ﻳﻮﻓﻮﻥ ﺑﺎﻟﻨﺬﺭ ﻭﳜﺎﻓﻮﻥ ﻳﻮﻣﺎ ﻛﺎﻥ ﺷﺮﻩ ﻣﺴﺘﻄﲑﺍ ‪43 .............................................‬‬
‫ﻳﻮﰿ ﺍﻟﻠﻴﻞ ﰲ ﺍﻟﻨﻬﺎﺭ ﻭﻳﻮﰿ ﺍﻟﻨﻬﺎﺭ ﰲ ﺍﻟﻠﻴﻞ ﻭﺳﺨﺮ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ‪48 .......................‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﺃﺟﻌﻠﺘﲏ ﷲ ﻧﺪﺍ ‪115 ........................................................................‬‬
‫ﺃﺧﻮﻑ ﻣﺎ ﺃﺧﺎﻑ ﻋﻠﻴﻜﻢ ﺍﻟﺸﺮﻙ ﺍﻷﺻﻐﺮ ‪20 ............................................‬‬
‫ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﷲ ﺑﻌﺒﺪﻩ ﺍﳋﲑ ﻋﺠﻞ ﻟﻪ ﺑﺎﻟﻌﻘﻮﺑﺔ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺑﻌﺒﺪﻩ ‪98 ............................‬‬
‫ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻮﺣﻲ ﺑﺎﻷﻣﺮ‪ ،‬ﻭﺗﻜﻠﻢ ﺑﺎﻟﻮﺣﻲ ﺃﺧﺬﺕ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻣﻨﻪ ‪52 .....................‬‬
‫ﺇﺫﺍ ﻗﻀﻰ ﺍﷲ ﺍﻷﻣﺮ ﰲ ﺍﻟﺴﻤﺎﺀ ﺿﺮﺑﺖ ﺍﳌﻼﺋﻜﺔ ﺑﺄﺟﻨﺤﺘﻬﺎ ﺧﻀﻌﺎﻧﺎ ﻟﻘﻮﻟﻪ‪52 ....................... ،‬‬
‫ﺃﺭﺑﻊ ﰲ ﺃﻣﱵ ﻣﻦ ﺃﻣﺮ ﺍﳉﺎﻫﻠﻴﺔ ﻻ ﻳﺘﺮﻛﻮ‪‬ﻦ ﺍﻟﻔﺨﺮ ﺑﺎﻷﺣﺴﺎﺏ‪ ،‬ﻭﺍﻟﻄﻌﻦ ﻓـﻲ ‪85 ...................‬‬
‫ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﻋﺬﺍﺑﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﺬﻳﻦ ﻳﻀﺎﻫﺌﻮﻥ ﲞﻠﻖ ﺍﷲ ‪139 .....................................‬‬
‫ﺃﺻﺒﺢ ﻣﻦ ﻋﺒﺎﺩﻱ ﻣﺆﻣﻦ ﰊ ﻭﻛﺎﻓﺮ ‪110 .......................................................‬‬
‫ﺃﻏﻴﻆ ﺭﺟﻞ ﻋﻠﻰ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺃﺧﺒﺜﻪ ‪117 ..................................................‬‬
‫ﺃﻛﱪ ﺍﻟﻜﺒﺎﺋﺮ ﺍﻹﺷﺮﺍﻙ ﺑﺎﷲ‪ ،‬ﻭﺍﻷﻣﻦ ﻣﻦ ﻣﻜﺮ ﺍﷲ‪ ،‬ﻭﺍﻟﻘﻨﻮﻁ ﻣﻦ ﺭﲪﺔ ﺍﷲ‪95 ....................... ،‬‬
‫ﺃﻻ ﺃﺧﱪﻛﻢ ﲟﺎ ﻫﻮ ﺃﺧﻮﻑ ﻋﻠﻴﻜﻢ ﻋﻨﺪﻱ ﻣﻦ ﺍﳌﺴﻴﺢ ﺍﻟﺪﺟﺎﻝ ؟ ﻗﺎﻟﻮﺍ ﺑﻠﻰ ﻳﺎ ‪100 ..................‬‬
‫ﺃﻻ ﻫﻞ ﺃﻧﺒﺌﻜﻢ ﻣﺎ ﺍﻟﻌﻀﻪ ؟ ﻫﻲ ﺍﻟﻨﻤﻴﻤﺔ‪ ،‬ﺍﻟﻘﺎﻟﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ‪76 ...................................‬‬
‫ﺇﱃ ﺃﻥ ﻳﻮﺣﺪﻭﺍ ﺍﷲ ﻓﺈﻥ ﻫﻢ ﺃﻃﺎﻋﻮﻙ ﻟﺬﻟﻚ ﻓﺄﻋﻠﻤﻬﻢ ﺃﻥ ﺍﷲ ﺍﻓﺘﺮﺽ ﻋﻠﻴﻬﻢ ‪23 ......................‬‬
‫ﺇﻥ ﺃﺧﻨﻊ ﺍﺳﻢ ﻋﻨﺪ ﺍﷲ‪ ،‬ﺭﺟﻞ ﺗﺴﻤﻰ ﻣﻠﻚ ﺍﻷﻣﻼﻙ‪ ،‬ﻻ ﻣﺎﻟﻚ ﺇﻻ ﺍﷲ ‪117 .........................‬‬
‫ﺇﻥ ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺍﻟﻘﻠﻢ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻛﺘﺐ‪ ،‬ﻓﻘﺎﻝ ﺭﺏ ﻭﻣﺎﺫﺍ ﺃﻛﺘﺐ ؟ ﻗﺎﻝ ﺍﻛﺘﺐ ‪137 ..............‬‬
‫ﺇﻥ ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻘﻠﻢ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻛﺘﺐ‪ ،‬ﻓﺠﺮﻯ ﰲ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ﲟﺎ ‪138 ..................‬‬
‫ﺇﻥ ﺍﻟﺮﻗﻰ ﻭﺍﻟﺘﻤﺎﺋﻢ ﻭﺍﻟﺘﻮﻟﺔ ﺷﺮﻙ ‪33 ...........................................................‬‬
‫ﺇﻥ ﺍﻟﻌﻴﺎﻓﺔ ﻭﺍﻟﻄﺮﻕ ﻭﺍﻟﻄﲑﺓ ﻣﻦ ﺍﳉﺒﺖ ‪75 .....................................................‬‬
‫ﺇﻥ ﺍﷲ ﺯﻭﻯ ﱄ ﺍﻷﺭﺽ ﻓﺮﺃﻳﺖ ﻣﺸﺎﺭﻗﻬﺎ ﻭﻣﻐﺎﺭ‪‬ﺎ‪ ،‬ﻭﺇﻥ ﺃﻣﱵ ﺳﻴﺒﻠﻎ ﻣﻠﻜﻬﺎ‪71 ......................‬‬
‫ﺇﻥ ﺍﷲ ﻫﻮ ﺍﳊﻜﻢ‪ ،‬ﻭﺇﻟﻴﻪ ﺍﳊﻜﻢ ‪ ،‬ﻓﻘﺎﻝ ﺇﻥ ﻗﻮﻣﻲ ﺇﺫﺍ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺷﻲﺀ ﺃﺗﻮﱐ ‪119 ...................‬‬
‫ﺇﻥ ﺛﻼﺛﺔ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺃﺑﺮﺹ ﻭﺃﻗﺮﻉ ﻭﺃﻋﻤﻰ‪ ،‬ﻓﺄﺭﺍﺩ ﺍﷲ ﺃﻥ ﻳﺒﺘﻠﻴﻬﻢ‪ ،‬ﻓﺒﻌﺚ ‪121 ..................‬‬
‫ﺃﻥ ﺭﺟﻼ ﻗﺎﻝ ﻟﻠﻨﱯ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻭﺷﺌﺖ‪ ،‬ﻓﻘﺎﻝ ﺃﺟﻌﻠﺘﲏ ﷲ ﻧﺪﺍ ؟ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻭﺣﺪﻩ ‪114 .............‬‬
‫ﺇﻥ ﻋﻈﻢ ﺍﳉﺰﺍﺀ ﻣﻊ ﻋﻈﻢ ﺍﻟﺒﻼﺀ‪ ،‬ﻭﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﺇﺫﺍ ﺃﺣﺐ ﻗﻮﻣﺎ ﺍﺑﺘﻼﻫﻢ‪98 ......................... ،‬‬
‫ﺇﻥ ﻣﻦ ﺍﻟﺒﻴﺎﻥ ﻟﺴﺤﺮﺍ ‪76 .....................................................................‬‬
‫ﺇﻥ ﻣﻦ ﺷﺮﺍﺭ ﺍﻟﻨﺎﺱ ﻣﻦ ﺗﺪﺭﻛﻬﻢ ﺍﻟﺴﺎﻋﺔ ﻭﻫﻢ ﺃﺣﻴﺎﺀ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻳﺘﺨﺬﻭﻥ ﺍﻟﻘﺒﻮﺭ ﻣﺴﺎﺟﺪ ‪65 ............‬‬
‫ﺇﻥ ﻣﻦ ﺿﻌﻒ ﺍﻟﻴﻘﲔ ﺃﻥ ﺗﺮﺿﻲ ﺍﻟﻨﺎﺱ ﺑﺴﺨﻂ ﺍﷲ‪ ،‬ﻭﺃﻥ ﲢﻤﺪﻫﻢ ﻋﻠﻰ ﺭﺯﻕ ﺍﷲ‪91 .................،‬‬
‫ﺃﻥ ﻧﺎﺳﺎ ﻗﺎﻟﻮﺍ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻳﺎ ﺧﲑﻧﺎ ﻭﺍﺑﻦ ﺧﲑﻧﺎ ﻭﺳﻴﺪﻧﺎ ﻭﺍﺑﻦ ﺳﻴﺪﻧﺎ‪147 ....................... ،‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺃﻥ ﻳﻬﻮﺩﻳﺎ ﺃﺗﻰ ﺍﻟﻨﱯ ﻓﻘﺎﻝ ﺇﻧﻜﻢ ﺗﺸﺮﻛﻮﻥ‪ ،‬ﺗﻘﻮﻟﻮﻥ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻭﺷﺌﺖ‪ ،‬ﻭﺗﻘﻮﻟﻮﻥ ‪114 ....................‬‬
‫ﺃﻧﺎ ﺃﻏﲎ ﺍﻟﺸﺮﻛﺎﺀ ﻋﻦ ﺍﻟﺸﺮﻙ‪ ،‬ﻣﻦ ﻋﻤﻞ ﻋﻤﻼ ﺃﺷﺮﻙ ﻣﻌﻲ ﻓﻴﻪ ﻏﲑﻱ ﺗﺮﻛﺘﻪ ﻭﺷﺮﻛﻪ ‪100 ............‬‬
‫ﺃﻧﺖ ﻣﻨﻬﻢ ‪19 ،17 .........................................................................‬‬
‫ﺇﻧﻚ ﺗﺄﰐ ﻗﻮﻣﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻠﻴﻜﻦ ﺃﻭﻝ ﻣﺎ ﺗﺪﻋﻮﻫﻢ ﺇﻟﻴﻪ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‪23 ............‬‬
‫ﺇﳕﺎ ﺍﻟﻄﲑﺓ ﻣﺎ ﺃﻣﻀﺎﻙ ﺃﻭ ﺭﺩﻙ ‪81 .............................................................‬‬
‫ﺇﻧﻪ ﻻ ﻳﺴﺘﻐﺎﺙ ﰊ ﻭﺇﳕﺎ ﻳﺴﺘﻐﺎﺙ ﺑﺎﷲ ‪45 ......................................................‬‬
‫ﺇﱐ ﺃﺑﺮﺃ ﺇﱃ ﺍﷲ ﺃﻥ ﻳﻜﻮﻥ ﱄ ﻣﻨﻜﻢ ﺧﻠﻴﻞ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻗﺪ ﺍﲣﺬﱐ ﺧﻠﻴﻼ‪64 ........................... ،‬‬
‫ﺇﻳﺎﻛﻢ ﻭﺍﻟﻐﻠﻮ‪ ،‬ﻓﺈﳕﺎ ﺃﻫﻠﻚ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﺍﻟﻐﻠﻮ ‪61 .............................................‬‬
‫ﺃﻳﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‪23 ...................................................................‬‬
‫ﺍﺛﻨﺘﺎﻥ ﰲ ﺍﻟﻨﺎﺱ ﳘﺎ ‪‬ﻢ ﻛﻔﺮ ﺍﻟﻄﻌﻦ ﰲ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﺍﻟﻨﻴﺎﺣﺔ ﻋﻠﻰ ﺍﳌﻴﺖ ‪98 ...........................‬‬
‫ﺍﺟﺘﻨﺒﻮﺍ ﺍﻟﺴﺒﻊ ﺍﳌﻮﺑﻘﺎﺕ ﻗﺎﻟﻮﺍ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻭﻣﺎ ﻫﻦ ؟ ﻗﺎﻝ ﺍﻟﺸﺮﻙ ﺑﺎﷲ‪74 ....................... ،‬‬
‫ﺍﺣﺮﺹ ﻋﻠﻰ ﻣﺎ ﻳﻨﻔﻌﻚ‪ ،‬ﻭﺍﺳﺘﻌﻦ ﺑﺎﷲ‪ ،‬ﻭﻻ ﺗﻌﺠﺰ‪ ،‬ﻭﺇﻥ ﺃﺻﺎﺑﻚ ﺷﻲﺀ ﻓﻼ ﺗﻘﻞ ﻟﻮ ‪132 ..............‬‬
‫ﺍﻏﺰﻭﺍ ﺑﺴﻢ ﺍﷲ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻗﺎﺗﻠﻮﺍ ﻣﻦ ﻛﻔﺮ ﺑﺎﷲ‪ ،‬ﺍﻏﺰﻭﺍ ﻭﻻ ﺗﻐﻠﻮﺍ ‪143 ...........................‬‬
‫ﺍﻹﳝﺎﻥ ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﻭﺗﺆﻣﻦ ﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ ‪137 ........‬‬
‫ﺍﳊﻠﻒ ﻣﻨﻔﻘﺔ ﻟﻠﺴﻠﻌﺔ‪ ،‬ﳑﺤﻘﺔ ﻟﻠﻜﺴﺐ ‪141 .....................................................‬‬
‫ﺍﻟﺮﻳﺎﺀ‪20 .................................................................................‬‬
‫ﺍﻟﺸﺮﻙ ﺑﺎﷲ‪ ،‬ﻭﺍﻟﻴﺄﺱ ﻣﻦ ﺭﻭﺡ ﺍﷲ‪ ،‬ﻭﺍﻷﻣﻦ ﻣﻦ ﻣﻜﺮ ﺍﷲ ‪95 ......................................‬‬
‫ﺍﻟﻄﲑﺓ ﺷﺮﻙ‪ ،‬ﺍﻟﻄﲑﺓ ﺷﺮﻙ‪ ،‬ﻭﻣﺎ ﻣﻨﺎ ﺇﻻ ﻭﻟﻜﻦ ﺍﷲ ﻳﺬﻫﺒﻪ ﺑﺎﻟﺘﻮﻛﻞ ‪81 ..............................‬‬
‫ﺍﷲ ﺃﻛﱪ ﺇ‪‬ﺎ ﺍﻟﺴﻨﻦ ﻟﺘﺘﺒﻌﻦ ﺳﻨﻦ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ‪37 .............................................‬‬
‫ﺍﻟﻠﻬﻢ ﺍﻟﻌﻦ ﻓﻼﻧﺎ ﻭﻓﻼﻧﺎ‪48 ...................................................................‬‬
‫ﺍﻟﻠﻬﻢ ﻻ ﲡﻌﻞ ﻗﱪﻱ ﻭﺛﻨﺎ ﻳﻌﺒﺪ‪ ،‬ﺍﺷﺘﺪ ﻏﻀﺐ ﺍﷲ ﻋﻠﻰ ﻗﻮﻡ ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ ‪66 ..........‬‬
‫ﺍﻟﻨﺎﺋﺤﺔ ﺇﺫﺍ ﱂ ﺗﺘﺐ ﻗﺒﻞ ﻣﻮ‪‬ﺎ ﺗﻘﺎﻡ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻋﻠﻴﻬﺎ ﺳﺮﺑﺎﻝ ﻣﻦ ﻗﻄﺮﺍﻥ‪85 ................... ،‬‬
‫ﺍﻟﻨﱯ ﺭﺃﻯ ﺭﺟﻼ ﰲ ﻳﺪﻩ ﺣﻠﻘﺔ ﻣﻦ ﺻﻔﺮ‪ ،‬ﻓﻘﺎﻝ ﻣﺎ ﻫﺬﻩ ؟ ﻗﺎﻝ ﻣﻦ ﺍﻟﻮﺍﻫﻨﺔ‪30 ............................،‬‬
‫ﺍﻧﻄﻠﻘﺖ ﰲ ﻭﻓﺪ ﺑﲏ ﻋﺎﻣﺮ ﺇﱃ ﺭﺳﻮﻝ ﻓﻘﻠﻨﺎ ﺃﻧﺖ ﺳﻴﺪﻧﺎ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺴﻴﺪ ﺍﷲ ‪146 .....................‬‬
‫ﺍﻧﻔﺬ ﻋﻠﻰ ﺭﺳﻠﻚ ﺣﱴ ﺗﱰﻝ ﺑﺴﺎﺣﺘﻬﻢ‪ ،‬ﰒ ﺍﺩﻋﻬﻢ ﺇﱃ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺃﺧﱪﻫﻢ ﲟﺎ ‪24 ....................‬‬
‫ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﱵ ﺗﻠﻴﻬﺎ ﲬﺴﻤﺎﺋﺔ ﻋﺎﻡ‪ ،‬ﻭﺑﲔ ﻛﻞ ﲰﺎﺀ ﻭﲰﺎﺀ ﲬﺴﻤﺎﺋﺔ ‪150 ...................‬‬
‫ﺗﻌﺲ ﻋﺒﺪ ﺍﻟﺪﻳﻨﺎﺭ‪ ،‬ﺗﻌﺲ ﻋﺒﺪ ﺍﻟﺪﺭﻫﻢ‪ ،‬ﺗﻌﺲ ﻋﺒﺪ ﺍﳋﻤﻴﺼﺔ‪ ،‬ﺗﻌﺲ ﻋﺒﺪ ﺍﳋﻤﻴﻠﺔ‪101 ............... ،‬‬
‫ﺛﻼﺙ ﻣﻦ ﻛﻦ ﻓﻴﻪ ﻭﺟﺪ ‪‬ﻦ ﺣﻼﻭﺓ ﺍﻹﳝﺎﻥ ﺃﻥ ﻳﻜﻮﻥ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﺣﺐ ﺇﻟﻴﻪ ‪88 ....................‬‬
‫ﺛﻼﺛﺔ ﻻ ﻳﺪﺧﻠﻮﻥ ﺍﳉﻨﺔ ﻣﺪﻣﻦ ﺍﳋﻤﺮ‪ ،‬ﻭﻗﺎﻃﻊ ﺍﻟﺮﺣﻢ‪ ،‬ﻭﻣﺼﺪﻕ ﺑﺎﻟﺴﺤﺮ ‪83 .........................‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺛﻼﺛﺔ ﻻ ﻳﻜﻠﻤﻬﻢ ﺍﷲ ﻭﻻ ﻳﺰﻛﻴﻬﻢ ﻭﳍﻢ ﻋﺬﺍﺏ ﺃﻟﻴﻢ ﺃﺷﻴﻤﻂ ﺯﺍﻥ‪ ،‬ﻭﻋﺎﺋﻞ ﻣﺴﺘﻜﱪ‪141 ............. ،‬‬
‫ﺟﺎﺀ ﺃﻋﺮﺍﰊ ﺇﱃ ﺍﻟﻨﱯ ﻓﻘﺎﻝ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻜﺖ ﺍﻷﻧﻔﺲ‪ ،‬ﻭﺟﺎﻉ ﺍﻟﻌﻴﺎﻝ‪145 ..................... ،‬‬
‫ﺟﺎﺀ ﺣﱪ ﺍﻷﺣﺒﺎﺭ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﻓﻘﺎﻝ ﻳﺎ ﳏﻤﺪ‪ ،‬ﺇﻧﺎ ﳒﺪ ﺃﻥ ﺍﷲ ﳚﻌﻞ ﺍﻟﺴﻤﺎﻭﺍﺕ ‪148 ...............‬‬
‫ﺟﻌﻠﺖ ﱄ ﺍﻷﺭﺽ ﻣﺴﺠﺪﺍ ﻭﻃﻬﻮﺭﺍ ‪65 .......................................................‬‬
‫ﺣﱴ ﺗﺮﻭﺍ ﺃﻧﻜﻢ ﻗﺪ ﻛﺎﻓﺄﲤﻮﻩ ‪131 ............................................................‬‬
‫ﺣﺪ ﺍﻟﺴﺎﺣﺮ ﺿﺮﺑﻪ ﺑﺎﻟﺴﻴﻒ ‪74 ..............................................................‬‬
‫ﺧﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺇﱃ ﺣﻨﲔ ﻭﳓﻦ ﺣﺪﺛﺎﺀ ﻋﻬﺪ ﺑﻜﻔﺮ‪ ،‬ﻭﻟﻠﻤﺸﺮﻛﲔ ﺳﺪﺭﺓ ﻳﻌﻜﻔﻮﻥ ‪37 ...........‬‬
‫ﺧﲑ ﺃﻣﱵ ﻗﺮﱐ‪ ،‬ﰒ ﺍﻟﺬﻳﻦ ﻳﻠﻮ‪‬ﻢ‪ ،‬ﰒ ﺍﻟﺬﻳﻦ ﻳﻠﻮ‪‬ﻢ ﻗﺎﻝ ﻋﻤﺮﺍﻥ ﻓﻼ ﺃﺩﺭﻱ ‪142 .........................‬‬
‫ﺧﲑ ﺍﻟﻨﺎﺱ ﻗﺮﱐ‪ ،‬ﰒ ﺍﻟﺬﻳﻦ ﻳﻠﻮ‪‬ﻢ‪ ،‬ﰒ ﺍﻟﺬﻳﻦ ﻳﻠﻮ‪‬ﻢ‪ ،‬ﰒ ﳚﻲﺀ ﻗﻮﻡ ﺗﺴﺒﻖ ‪142 .......................‬‬
‫ﺩﺧﻞ ﺍﳉﻨﺔ ﺭﺟﻞ ﰲ ﺫﺑﺎﺏ‪ ،‬ﻭﺩﺧﻞ ﺍﻟﻨﺎﺭ ﺭﺟﻞ ﰲ ﺫﺑﺎﺏ ﻗﺎﻟﻮﺍ ﻭﻛﻴﻒ ﺫﻟﻚ ﻳﺎ ﺭﺳﻮﻝ ‪40 ...........‬‬
‫ﺫﻛﺮﺕ ﺍﻟﻄﲑﺓ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﻓﻘﺎﻝ ﺃﺣﺴﻨﻬﺎ ﺍﻟﻔﺄﻝ‪ ،‬ﻭﻻ ﺗﺮﺩ ﻣﺴﻠﻤﺎ‪ ،‬ﻓﺈﺫﺍ ‪81 ......................‬‬
‫ﺫﻛﺮﺕ ﻟﺮﺳﻮﻝ ﺍﷲ ﻛﻨﻴﺴﺔ ﺭﺃ‪‬ﺎ ﺑﺄﺭﺽ ﺍﳊﺒﺸﺔ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺼﻮﺭ‪ ،‬ﻓﻘﺎﻝ ﺃﻭﻟﺌﻚ ‪64 ...............‬‬
‫ﺳﺒﻘﻚ ‪‬ﺎ ﻋﻜﺎﺷﺔ ‪18 .......................................................................‬‬
‫ﲰﻊ ﺍﷲ ﳌﻦ ﲪﺪﻩ ﺭﺑﻨﺎ ﻭﻟﻚ ﺍﳊﻤﺪ ‪48 ........................................................‬‬
‫ﺻﻠﻰ ﻟﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﺑﺎﳊﺪﻳﺒﻴﺔ ﻋﻠﻰ ﺇﺛﺮ ﲰﺎﺀ ﻛﺎﻧﺖ ﻣﻦ ﺍﻟﻠﻴﻞ‪86 ........................ ،‬‬
‫ﻋﺮﺿﺖ ﻋﻠﻲ ﺍﻷﻣﻢ‪ ،‬ﻓﺮﺃﻳﺖ ﺍﻟﻨﱯ ﻭﻣﻌﻪ ﺍﻟﺮﻫﻂ‪ ،‬ﻭﺍﻟﻨﱯ ﻭﻣﻌﻪ ﺍﻟﺮﺟﻞ ﻭﺍﻟﺮﺟﻼﻥ‪17 .................. ،‬‬
‫ﻋﻦ ﺍﻟﻄﻔﻴﻞ ﺃﺧﻲ ﻋﺎﺋﺸﺔ ﻷﻣﻬﺎ‪ ،‬ﻗﺎﻝ ﺭﺃﻳﺖ ﻛﺄﱐ ﺃﺗﻴﺖ ﻋﻠﻰ ﻧﻔﺮ ﻣﻦ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻗﻠﺖ ‪115 ..............‬‬
‫ﻓﺈﻥ ﺍﷲ ﺣﺮﻡ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻳﺒﺘﻐﻲ ﺑﺬﻟﻚ ﻭﺟﻪ ﺍﷲ ‪14 ،13 .........................‬‬
‫ﻓﺈﻥ ﺍﷲ ﻫﻮ ﺍﻟﺪﻫﺮ ‪116 .....................................................................‬‬
‫ﻓﺈﻥ ﺍﷲ ﻫﻮ ﺍﻟﺴﻼﻡ ‪128 ....................................................................‬‬
‫ﻓﻤﻦ ﱂ ﻳﺆﻣﻦ ﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﻭﺷﺮﻩ ﺃﺣﺮﻗﻪ ﺍﷲ ﺑﺎﻟﻨﺎﺭ ‪138 .........................................‬‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﻦ ﺃﻇﻠﻢ ﳑﻦ ﺫﻫﺐ ﳜﻠﻖ ﻛﺨﻠﻘﻲ‪ ،‬ﻓﻠﻴﺨﻠﻘﻮﺍ ﺫﺭﺓ‪ ،‬ﺃﻭ ﻟﻴﺨﻠﻘﻮﺍ ‪139 .................‬‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻳﺆﺫﻳﲏ ﺍﺑﻦ ﺁﺩﻡ‪ ،‬ﻳﺴﺐ ﺍﻟﺪﻫﺮ‪ ،‬ﻭﺃﻧﺎ ﺍﻟﺪﻫﺮ‪ ،‬ﺃﻗﻠﺐ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ‪116 ..................‬‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ‪ ،‬ﻟﻮ ﺃﺗﻴﺘﲏ ﺑﻘﺮﺍﺏ ﺍﻷﺭﺽ ﺧﻄﺎﻳﺎ‪ ،‬ﰒ ﻟﻘﻴﺘﲏ ‪13 ............................‬‬
‫ﻗﺎﻝ ﺭﺟﻞ ﻭﺍﷲ ﻻ ﻳﻐﻔﺮ ﺍﷲ ﻟﻔﻼﻥ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻠﻬﻤﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳﺘﺄﱃ ﻋﻠﻲ ﺃﻥ ‪145 ......................‬‬
‫ﻗﺎﻝ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﺎ ﺭﺏ ﻋﻠﻤﲏ ﺷﻴﺌﺎ ﺃﺫﻛﺮﻙ ﻭﺃﺩﻋﻮﻙ ﺑﻪ‪ ،‬ﻗﺎﻝ ﻗﻞ ﻳﺎ ﻣﻮﺳﻰ ‪13 ..............‬‬
‫ﻛﺎﻥ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﺑﻌﺾ ﺃﺳﻔﺎﺭﻩ‪ ،‬ﻓﺄﺭﺳﻞ ﺭﺳﻮﻻ ﺃﻥ ﻻ ﻳﺒﻘﲔ ﰲ ﺭﻗﺒﺔ ﺑﻌﲑ ‪33 ..................‬‬
‫ﻛﻞ ﻣﺼﻮﺭ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﳚﻌﻞ ﻟﻪ ﺑﻜﻞ ﺻﻮﺭﺓ ﺻﻮﺭﻫﺎ ﻧﻔﺲ ﻳﻌﺬﺏ ‪‬ﺎ ﰲ ﺟﻬﻨﻢ ‪139 ..................‬‬
‫ﻛﻨﺎ ﺇﺫﺍ ﻛﻨﺎ ﻣﻊ ﺍﻟﻨﱯ ﰲ ﺍﻟﺼﻼﺓ ﻗﻠﻨﺎ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﷲ ﻣﻦ ﻋﺒﺎﺩﻩ‪ ،‬ﺍﻟﺴﻼﻡ ‪127 .........................‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻛﻴﻒ ﻳﻔﻠﺢ ﻗﻮﻡ ﺷﺠﻮﺍ ﻧﺒﻴﻬﻢ ‪48 .............................................................‬‬

‫ﻷﻋﻄﲔ ﺍﻟﺮﺍﻳﺔ ﻏﺪﺍ ﺭﺟﻼ ﳛﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﳛﺒﻪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻳﻔﺘﺢ ﺍﷲ ﻋﻠﻰ ﻳﺪﻳﻪ ‪23 ..............‬‬
‫ﻻ ﺃﻏﲏ ﻋﻨﻚ ﻣﻦ ﺍﷲ ﺷﻴﺌﺎ ‪50 ................................................................‬‬
‫ﻻ ﺗﺘﺨﺬﻭﺍ ﻗﱪﻱ ﻋﻴﺪﺍ‪ ،‬ﻭﻻ ﺑﻴﻮﺗﻜﻢ ‪ 99‬ﻗﺒﻮﺭﺍ‪ ،‬ﻭﺻﻠﻮﺍ ﻋﻠﻲ ﻓﺈﻥ ﺗﺴﻠﻴﻤﻜﻢ ﻳﺒﻠﻐﲏ ﺃﻳﻦ ﻛﻨﺘﻢ ‪69 .......‬‬
‫ﻻ ﲡﻌﻠﻮﺍ ﺑﻴﻮﺗﻜﻢ ﻗﺒﻮﺭﺍ‪ ،‬ﻭﻻ ﲡﻌﻠﻮﺍ ﻗﱪﻱ ﻋﻴﺪﺍ‪ ،‬ﻭﺻﻠﻮﺍ ﻋﻠﻲ‪ ،‬ﻓﺎﻥ ﺻﻼﺗﻜﻢ ‪68 .....................‬‬
‫ﻻ ﲢﻠﻔﻮﺍ ﺑﺂﺑﺎﺋﻜﻢ‪ ،‬ﻣﻦ ﺣﻠﻒ ﺑﺎﷲ ﻓﻠﻴﺼﺪﻕ‪ ،‬ﻭﻣﻦ ﺣﻠﻒ ﻟﻪ ﺑﺎﷲ ﻓﻠﲑﺽ‪ ،‬ﻭﻣﻦ ‪112 ................‬‬
‫ﻻ ﺗﺴﺒﻮﺍ ﺍﻟﺪﻫﺮ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻫﻮ ﺍﻟﺪﻫﺮ ‪116 ......................................................‬‬
‫ﻻ ﺗﺴﺒﻮﺍ ﺍﻟﺮﻳﺢ‪ ،‬ﻓﺈﺫﺍ ﺭﺃﻳﺘﻢ ﻣﺎ ﺗﻜﺮﻫﻮﻥ ﻓﻘﻮﻟﻮﺍ ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﺴﺄﻟﻚ ﻣﻦ ﺧﲑ ‪134 .....................‬‬
‫ﻻ ﺗﻄﺮﻭﱐ ﻛﻤﺎ ﺃﻃﺮﺕ ‪ 86‬ﺍﻟﻨﺼﺎﺭﻯ ﺍﺑﻦ ﻣﺮﱘ ﺇﳕﺎ ﺃﻧﺎ ﻋﺒﺪ ﻓﻘﻮﻟﻮﺍ ﻋﺒﺪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ‪63 ،61 .........‬‬
‫ﻻ ﺗﻘﻮﻟﻮﺍ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻭﺷﺎﺀ ﻓﻼﻥ ﻭﻟﻜﻦ ﻗﻮﻟﻮﺍ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﰒ ﺷﺎﺀ ﻓﻼﻥ ‪111 .......................‬‬
‫ﻻ ﺭﻗﻴﺔ ﺇﻻ ﻣﻦ ﻋﲔ ﺃﻭ ﲪﺔ ‪17 ...............................................................‬‬
‫ﻻ ﻋﺪﻭﻯ‪ ،‬ﻭﻻ ﻃﲑﺓ‪ ،‬ﻭﻻ ﻫﺎﻣﺔ‪ ،‬ﻭﻻ ﺻﻔﺮ ‪80 .................................................‬‬
‫ﻻ ﻋﺪﻭﻯ‪ ،‬ﻭﻻ ﻃﲑﺓ‪ ،‬ﻭﻳﻌﺠﺒﲏ ﺍﻟﻔﺄﻝ ‪ ،‬ﻗﺎﻟﻮﺍ ﻭﻣﺎ ﺍﻟﻔﺄﻝ ؟ ﻗﺎﻝ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ‪80 ...................‬‬
‫ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﺃﻛﻮﻥ ﺃﺣﺐ ﺇﻟﻴﻪ ﻣﻦ ﻭﻟﺪﻩ ﻭﻭﺍﻟﺪﻩ ﻭﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ ‪87 ........................‬‬
‫ﻻ ﻳﺆﻣﻦ ﺃﺣﺪﻛﻢ ﺣﱴ ﻳﻜﻮﻥ ﻫﻮﺍﻩ ﺗﺒﻌﺎ ﳌﺎ ﺟﺌﺖ ﺑﻪ ‪106 ........................................‬‬
‫ﻻ ﳚﺪ ﺃﺣﺪ ﺣﻼﻭﺓ ﺍﻹﳝﺎﻥ ﺣﱴ ﳛﺐ ﺍﳌﺮﺀ ﻻ ﳛﺒﻪ ﺇﻻ ﷲ ‪88 .....................................‬‬
‫ﻻ ﻳﺴﺄﻝ ﺑﻮﺟﻪ ﺍﷲ ﺇﻻ ﺍﳉﻨﺔ‪131 .............................................................‬‬
‫ﻻ ﻳﻘﻞ ﺃﺣﺪﻛﻢ ﺃﻃﻌﻢ ﺭﺑﻚ‪ ،‬ﻭﺿﺊ ﺭﺑﻚ‪ ،‬ﻭﻟﻴﻘﻞ ﺳﻴﺪﻱ ﻭﻣﻮﻻﻱ‪ ،‬ﻭﻻ ﻳﻘﻞ ﺃﺣﺪﻛﻢ ﻋﺒﺪﻱ ‪130 .....‬‬
‫ﻻ ﻳﻘﻞ ﺃﺣﺪﻛﻢ ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﱄ ﺇﻥ ﺷﺌﺖ‪ ،‬ﺍﻟﻠﻬﻢ ﺍﺭﲪﲏ ﺇﻥ ﺷﺌﺖ‪ ،‬ﻟﻴﻌﺰﻡ ﺍﳌﺴﺄﻟﺔ ‪128 ................‬‬
‫ﻟﺘﺘﺒﻌﻦ ﺳﻨﻦ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ‪ ،‬ﺣﺬﻭ ﺍﻟﻘﺬﺓ ﺑﺎﻟﻘﺬﺓ‪ ،‬ﺣﱴ ﻟﻮ ﺩﺧﻠﻮﺍ ﺟﺤﺮ ﺿﺐ ﻟﺪﺧﻠﺘﻤﻮﻩ ‪71 ..........‬‬
‫ﻟﻌﻦ ﺍﷲ ﻣﻦ ﺫﺑﺢ ﻟﻐﲑ ﺍﷲ‪ ،‬ﻟﻌﻦ ﺍﷲ ﻣﻦ ﻟﻌﻦ ﻭﺍﻟﺪﻳﻪ‪ ،‬ﻟﻌﻦ ﺍﷲ ﻣﻦ ﺁﻭﻯ ‪39 ..........................‬‬
‫ﻟﻌﻦ ﺭﺳﻮﻝ ﺍﷲ ﺯﺍﺋﺮﺍﺕ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻭﺍﳌﺘﺨﺬﻳﻦ ﻋﻠﻴﻬﺎ ﺍﳌﺴﺎﺟﺪ ﻭﺍﻟﺴﺮﺝ ‪66 ............................‬‬
‫ﻟﻌﻨﺔ ﺍﷲ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﺴﺎﺟﺪ ‪64 .................................‬‬
‫ﳌﺎ ﺣﻀﺮﺕ ﺃﺑﺎ ﻃﺎﻟﺐ ﺍﻟﻮﻓﺎﺓ ﺟﺎﺀﻩ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻨﺪﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺃﻣﻴﺔ ‪58 .......................‬‬
‫ﻟﻮ ﺃﻥ ﱄ ﻣﺜﻞ ﻣﺎﻝ ﻓﻼﻥ ﻟﻌﻤﻠﺖ ﻓﻴﻪ ﻣﺜﻞ ﻋﻤﻞ ﻓﻼﻥ ‪133 .......................................‬‬
‫ﻟﻮ ﺍﺳﺘﻘﺒﻠﺖ ﻣﻦ ﺃﻣﺮﻱ ﻣﺎ ﺍﺳﺘﺪﺑﺮﺕ ﳌﺎ ﺳﻘﺖ ﺍﳍﺪﻱ ﻭﻷﻫﻠﻠﺖ ﺑﺎﻟﻌﻤﺮﺓ‪133 .......................‬‬
‫ﻟﻴﺲ ﻣﻨﺎ ﻣﻦ ﺗﻄﲑ ﺃﻭ ﺗﻄﲑ ﻟﻪ‪ ،‬ﺃﻭ ﺗﻜﻬﻦ ﺃﻭ ﺗﻜﻬﻦ ﻟﻪ‪ ،‬ﺃﻭ ﺳﺤﺮ ﺃﻭ ﺳﺤﺮ ﻟﻪ‪78 .................... ،‬‬
‫ﻟﻴﺲ ﻣﻨﺎ ﻣﻦ ﺿﺮﺏ ﺍﳋﺪﻭﺩ‪ ،‬ﻭﺷﻖ ﺍﳉﻴﻮﺏ‪ ،‬ﻭﺩﻋﺎ ﺑﺪﻋﻮﻯ ﺍﳉﺎﻫﻠﻴﺔ ‪98 ............................‬‬
‫ﻟﻴﻌﺰﻡ ﺍﳌﺴﺄﻟﺔ‪129 ..........................................................................‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻣﺎ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴﺒﻊ ﰲ ﺍﻟﻜﺮﺳﻲ ﺇﻷ ﻛﺪﺭﺍﻫﻢ ﺳﺒﻌﺔ ﺃﻟﻘﻴﺖ ﰲ ﺗﺮﺱ ‪149 ..........................‬‬
‫ﻣﺎ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴﺒﻊ ﻭﺍﻷﺭﺿﻮﻥ ﺍﻟﺴﺒﻊ ﰲ ﻛﻒ ﺍﻟﺮﲪﻦ ﺇﻻ ﻛﺨﺮﺩﻟﺔ ﰲ ﻳﺪ ﺃﺣﺪﻛﻢ ‪149 ............‬‬
‫ﻣﺎ ﺍﻟﻜﺮﺳﻲ ﰲ ﺍﻟﻌﺮﺵ ﺇﻻ ﻛﺤﻠﻘﺔ ﻣﻦ ﺣﺪﻳﺪ ﺃﻟﻘﻴﺖ ﺑﲔ ﻇﻬﺮﻱ ﻓﻼﺓ ﻣﻦ ﺍﻷﺭﺽ ‪149 ...............‬‬
‫ﻣﻦ ﺃﺗﻰ ﻋﺮﺍﻓﺎ ﺃﻭ ﻛﺎﻫﻨﺎ ﻓﺼﺪﻗﻪ ﲟﺎ ﻳﻘﻮﻝ ﻓﻘﺪ ﻛﻔﺮ ﲟﺎ ﺃﻧﺰﻝ ﻋﻠﻰ ﳏﻤﺪ ‪77 ..........................‬‬
‫ﻣﻦ ﺃﺗﻰ ﻋﺮﺍﻓﺎ ﻓﺴﺄﻟﻪ ﻋﻦ ﺷﻲﺀ ﻓﺼﺪﻗﻪ ﱂ ﺗﻘﺒﻞ ﻟﻪ ﺻﻼﺓ ﺃﺭﺑﻌﲔ ﻳﻮﻣﺎ ‪77 ...........................‬‬
‫ﻣﻦ ﺃﺗﻰ ﻛﺎﻫﻨﺎ ‪ 111‬ﻓﺼﺪﻗﻪ ﲟﺎ ﻳﻘﻮﻝ ﻓﻘﺪ ﻛﻔﺮ ﲟﺎ ﺃﻧﺰﻝ ﻋﻠﻰ ﳏﻤﺪ ‪77 ...........................‬‬
‫ﻣﻦ ﺍﻗﺘﺒﺲ ﺷﻌﺒﺔ ﻣﻦ ﺍﻟﻨﺠﻮﻡ ﻓﻘﺪ ﺍﻗﺘﺒﺲ ﺷﻌﺒﺔ ﻣﻦ ﺍﻟﺴﺤﺮ‪ ،‬ﺯﺍﺩ ﻣﺎ ﺯﺍﺩ ‪75 ..........................‬‬
‫ﻣﻦ ﺍﻟﺘﻤﺲ ﺭﺿﺎ ﺍﷲ ﺑﺴﺨﻂ ﺍﻟﻨﺎﺳﻮﺃﺭﺿﻰ ﻋﻨﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻣﻦ ﺍﻟﺘﻤﺲ ﺭﺿﺎ ﺍﻟﻨﺎﺱ ﺑﺴﺨﻂ ‪91 ...........‬‬
‫ﻣﻦ ﺗﻌﻠﻖ ﲤﻴﻤﺔ ﻓﻘﺪ ﺃﺷﺮﻙ ‪31 ................................ ................................‬‬
‫ﻣﻦ ﺗﻌﻠﻖ ﲤﻴﻤﺔ ﻓﻼ ﺃﰎ ﺍﷲ ﻟﻪ‪ ،‬ﻭﻣﻦ ﺗﻌﻠﻖ ﻭﺩﻋﺔ ﻓﻼ ﻭﺩﻉ ﺍﷲ ﻟﻪ ‪31 ......................................‬‬
‫ﻣﻦ ﺗﻌﻠﻖ ﺷﻴﺌﺎ ﻭﻛﻞ ﺇﻟﻴﻪ ‪34 ................................. ................................‬‬
‫ﻣﻦ ﺣﻠﻒ ﺑﻐﲑ ﺍﷲ ﻓﻘﺪ ﻛﻔﺮ‪ ،‬ﺃﻭ ﺃﺷﺮﻙ ‪111 ..................................................‬‬
‫ﻣﻦ ﺭﺩﺗﻪ ﺍﻟﻄﲑﺓ ﻋﻦ ﺣﺎﺟﺘﻪ ﻓﻘﺪ ﺃﺷﺮﻙ ‪ ،‬ﻗﺎﻟﻮﺍ ﻓﻤﺎ ﻛﻔﺎﺭﺓ ﺫﻟﻚ ؟ ﻗﺎﻝ ﺃﻥ ﺗﻘﻮﻝ ‪81 ................‬‬
‫ﻣﻦ ﺳﺄﻝ ﺑﺎﷲ ﻓﺄﻋﻄﻮﻩ‪ ،‬ﻭﻣﻦ ﺍﺳﺘﻌﺎﺫ ﺑﺎﷲ ﻓﺄﻋﻴﺬﻭﻩ‪ ،‬ﻭﻣﻦ ﺩﻋﺎﻛﻢ ﻓﺄﺟﻴﺒﻮﻩ‪130 .................... ،‬‬
‫ﻣﻦ ﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﺃﻥ ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‪12 ...................... ،‬‬
‫ﻣﻦ ﺻﻮﺭ ﺻﻮﺭﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﻠﻒ ﺃﻥ ﻳﻨﻔﺦ ‪ 203‬ﻓﻴﻬﺎ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﻟﻴﺲ ﺑﻨﺎﻓﺦ ‪139 ....................‬‬
‫ﻣﻦ ﻋﻘﺪ ﻋﻘﺪﺓ ﰒ ﻧﻔﺚ ﻓﻴﻬﺎ ﻓﻘﺪ ﺳﺤﺮ‪ ،‬ﻭﻣﻦ ﺳﺤﺮ ﻓﻘﺪ ﺃﺷﺮﻙ‪ ،‬ﻭﻣﻦ ﺗﻌﻠﻖ ﺷﻴﺌﺎ ﻭﻛﻞ ﺇﻟﻴﻪ ‪75 ........‬‬
‫ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﻛﻔﺮ ﲟﺎ ﻳﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ‪ 42‬ﺍﷲ ﺣﺮﻡ ﻣﺎﻟﻪ ﻭﺩﻣﻪ ‪30 ،28 ....................‬‬
‫ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﻛﻔﺮ ﲟﺎ ﻳﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺣﺮﻡ ﻣﺎﻟﻪ ﻭﺩﻣﻪ‪ ،‬ﻭﺣﺴﺎﺑﻪ‪27 ....................‬‬
‫ﻣﻦ ﻟﻘﻲ ﺍﷲ ﻻ ﻳﺸﺮﻙ ﺑﻪ ﺷﻴﺌﺎ ﺩﺧﻞ ﺍﳉﻨﺔ‪ ،‬ﻭﻣﻦ ﻟﻘﻴﻪ ﻳﺸﺮﻙ ﺑﻪ ﺷﻴﺌﺎ ﺩﺧﻞ ﺍﻟﻨﺎﺭ ‪20 ..................‬‬
‫ﻣﻦ ﻣﺎﺕ ﻋﻠﻰ ﻏﲑ ﻫﺬﺍ ﻓﻠﻴﺲ ﻣﲏ ‪137 .......................................................‬‬
‫ﻣﻦ ﻣﺎﺕ ﻭﻫﻮ ﻳﺪﻋﻮ ﷲ ﻧﺪﺍ ﺩﺧﻞ ﺍﻟﻨﺎﺭ ‪20 .....................................................‬‬
‫ﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﻄﻴﻊ ﺍﷲ ﻓﻠﻴﻄﻌﻪ‪ ،‬ﻭﻣﻦ ﻧﺬﺭ ﺃﻥ ﻳﻌﺼﻲ ﺍﷲ ﻓﻼ ﻳﻌﺼﻪ ‪43 ...............................‬‬
‫ﻣﻦ ﻧﺰﻝ ﻣﱰﻻ ﻓﻘﺎﻝ ﺃﻋﻮﺫ ﺑﻜﻠﻤﺎﺕ ﺍﷲ ﺍﻟﺘﺎﻣﺎﺕ ﻣﻦ ﺷﺮ ﻣﺎ ﺧﻠﻖ‪ ،‬ﱂ ﻳﻀﺮﻩ ﺷﻲﺀ ‪44 .................‬‬
‫ﻧﺬﺭ ﺭﺟﻞ ﺃﻥ ﻳﻨﺤﺮ ﺇﺑﻼ ﺑﺒﻮﺍﻧﺔ‪ ،‬ﻓﺴﺄﻝ ﺍﻟﻨﱯ ﻓﻘﺎﻝ ﻫﻞ ﻛﺎﻥ ﻓﻴﻬﺎ ﻭﺛﻦ ﻣﻦ ﺃﻭﺛﺎﻥ ‪42 .................‬‬
‫ﻫﻞ ﺗﺪﺭﻭﻥ ﻛﻢ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ؟ ﻗﻠﻨﺎ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ‪ ،‬ﻗﺎﻝ ﺑﻴﻨﻬﻤﺎ ‪150 ...................‬‬
‫ﻫﻠﻚ ﺍﳌﺘﻨﻄﻌﻮﻥ ‪61 .........................................................................‬‬
‫ﻫﻢ ﺍﻟﺬﻳﻦ ﻻ ﻳﺴﺘﺮﻗﻮﻥ ﻭﻻ ﻳﺘﻄﲑﻭﻥ ﻭﻻ ﻳﻜﺘﻮﻭﻥ ﻭﻋﻠﻰ ﺭ‪‬ﻢ ﻳﺘﻮﻛﻠﻮﻥ ‪17 ...........................‬‬
‫ﻫﻲ ﻣﻦ ﻋﻤﻞ ﺍﻟﺸﻴﻄﺎﻥ ‪79 ...................................................................‬‬

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‫ﻭﺇﳕﺎ ﺃﺧﺎﻑ ﻋﻠﻰ ﺃﻣﱵ ﺍﻷﺋﻤﺔ ﺍﳌﻀﻠﲔ‪ ،‬ﻭﺇﺫﺍ ﻭﻗﻊ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻴﻒ ﱂ ﻳﺮﻓﻊ ﺇﱃ ‪71 .....................‬‬
‫ﻭﺍﳉﺒﺎﻝ ﻭﺍﻟﺸﺠﺮ ﻋﻠﻰ ﺇﺻﺒﻊ‪ ،‬ﰒ ﻳﻬﺰﻫﻦ ﻓﻴﻘﻮﻝ ﺃﻧﺎ ﺍﳌﻠﻚ‪ ،‬ﺃﻧﺎ ﺍﷲ ‪149 ............................‬‬
‫ﻭﻋﻦ ﻋﺪﻱ ﺑﻦ ﺣﺎﰎ ﺃﻧﻪ ﲰﻊ ﺍﻟﻨﱯ ﻳﻘﺮﺃ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﲣﺬﻭﺍ ﺃﺣﺒﺎﺭﻫﻢ ﻭﺭﻫﺒﺎ‪‬ﻢ ‪105 ...................‬‬
‫ﻭﻋﻦ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻠﻘﺎﻝ ﻛﻨﺖ ﺭﺩﻳﻒ ﺍﻟﻨﱯ ﻋﻠﻰ ﲪﺎﺭ‪ ،‬ﻓﻘﺎﻝ ﱄ ﻳﺎ ﻣﻌﺎﺫ‪ ،‬ﺃﺗﺪﺭﻱ ‪8 ...................‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﻟﻪ ﻣﻦ ﺃﺳﻌﺪ ﺍﻟﻨﺎﺱ ﺑﺸﻔﺎﻋﺘﻚ ؟ ﻗﺎﻝ ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‪55 ..................‬‬
‫ﻭﻻ ﻧﻮﺀ‪ ،‬ﻭﻻ ﻏﻮﻝ ‪80 ......................................................................‬‬
‫ﻭﻟﻴﻌﻈﻢ ﺍﻟﺮﻏﺒﺔ ﻓﺈﻥ ﺍﷲ ﻻ ﻳﺘﻌﺎﻇﻤﻪ ﺷﻲﺀ ﺃﻋﻄﺎﻩ‪129 ............................................‬‬
‫ﻳﺎ ﺭﻭﻳﻔﻊ‪ ،‬ﻟﻌﻞ ﺍﳊﻴﺎﺓ ﺗﻄﻮﻝ ﺑﻚ‪ ،‬ﻓﺄﺧﱪ ﺍﻟﻨﺎﺱ ﺃﻥ ﻣﻦ ﻋﻘﺪ ﳊﻴﺘﻪ‪ ،‬ﺃﻭ ﺗﻘﻠﺪ ‪34 ......................‬‬
‫ﻳﺎ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﳏﻤﺪ ﻻ ﺃﻏﲏ ﻋﻨﻚ ﻣﻦ ﺍﷲ ﺷﻴﺌﺎ ‪50 .............................................‬‬
‫ﻳـﺎ ﻣﻌﺸـﺮ ﻗـﺮﻳـﺶ ﺃﻭ ﻛﻠﻤـﺔ ﳓﻮﻫﺎ ﺍﺷﺘﺮﻭﺍ ﺃﻧﻔﺴﻜﻢ‪ ،‬ﻻ ﺃﻏﲎ ﻋﻨﻜﻢ ﻣﻦ ﺍﷲ ‪49 .............‬‬
‫ﳚﻌﻞ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻋﻠﻰ ﺇﺻﺒﻊ‪ ،‬ﻭﺍﳌﺎﺀ ﻭﺍﻟﺜﺮﻯ ﻋﻠﻰ ﺇﺻﺒﻊ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﳋﻠﻖ ﻋﻠﻰ ﺇﺻﺒﻊ ‪149 ..............‬‬
‫ﻳﺪﻋﻮ ﻋﻠﻰ ﺻﻔﻮﺍﻥ ﺑﻦ ﺃﻣﻴﺔ ﻭﺳﻬﻴﻞ ﺑﻦ ﻋﻤﺮﻭ ﻭﺍﳊﺎﺭﺙ ﺑﻦ ﻫﺸﺎﻡ ﻓﱰﻟﺖ ﻟﻴﺲ ﻟﻚ ﻣﻦ ﺍﻷﻣﺮ ﺷﻲﺀ ‪48 .‬‬
‫ﻳﻄﻮﻱ ﺍﷲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﰒ ﻳﺄﺧﺬﻫﻦ ﺑﻴﺪﻩ ﺍﻟﻴﻤﲎ‪ ،‬ﰒ ﻳﻘﻮﻝ ﺃﻧﺎ ‪149 ......................‬‬
‫ﳝﻨﻌﲏ ﻛﺬﺍ ﻭﻛﺬﺍ ‪115 ......................................................................‬‬

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‫ﺍﻟﻔﻬﺮﺱ‬
‫ﻣﻘﺪﻣﺔ ‪2 ...............................................................................‬‬
‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪7 .......................................................................‬‬
‫ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭ‪‬ﻣ‪‬ﺎ ﺧ‪‬ﻠﹶﻘﹾﺖ‪ ‬ﺍﻟﹾﺠِﻦ‪ ‬ﻭ‪‬ﺍﻟﹾﺈِﻧ‪‬ﺲ‪ ‬ﺇِﻟﱠﺎ ﻟِﻴ‪‬ﻌ‪‬ﺒ‪‬ﺪ‪‬ﻭﻥِ ‪7 ...................................‬‬
‫ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ‪11 .................................................................‬‬
‫ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻣﺎ ﻳﻜﻔﺮ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ‪12 ..........................................‬‬
‫ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻣﺎ ﻳﻜﻔﺮ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ‪14 ..........................................‬‬
‫ﺑﺎﺏ ﻣﻦ ﺣﻘﻖ ﺍﻟﺘﻮﺣﻴﺪ ﺩﺧﻞ ﺍﳉﻨﺔ ﺑﻐﲑ ﺣﺴﺎﺏ ‪16 .....................................‬‬
‫ﺑﺎﺏ ﻣﻦ ﺣﻘﻖ ﺍﻟﺘﻮﺣﻴﺪ ﺩﺧﻞ ﺍﳉﻨﺔ ﺑﻐﲑ ﺣﺴﺎﺏ ‪19 .....................................‬‬
‫ﺑﺎﺏ ﺍﳋﻮﻑ ﻣﻦ ﺍﻟﺸﺮﻙ ‪20 ..........................................................‬‬
‫ﺑﺎﺏ ﺍﳋﻮﻑ ﻣﻦ ﺍﻟﺸﺮﻙ ‪22 ..........................................................‬‬
‫ﺑﺎﺏ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‪23 ...........................................‬‬
‫ﺑﺎﺏ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‪25 ...........................................‬‬
‫ﺑﺎﺏ ﺗﻔﺴﲑ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‪27 .......................................‬‬
‫ﺑﺎﺏ ﺗﻔﺴﲑ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‪29 .......................................‬‬
‫ﺑﺎﺏ ﻣﻦ ﺍﻟﺸﺮﻙ ﻟﺒﺲ ﺍﳊﻠﻘﺔ ﻭﺍﳋﻴﻂ ﻭﳓﻮﳘﺎ ﻟﺮﻓﻊ ﺍﻟﺒﻼﺀ ﺃﻭ ﺩﻓﻌﻪ ‪30 ......................‬‬
‫ﺑﺎﺏ ﻣﻦ ﺍﻟﺸﺮﻙ ﻟﺒﺲ ﺍﳊﻠﻘﺔ ﻭﺍﳋﻴﻂ ﻭﳓﻮﳘﺎ ﻟﺮﻓﻊ ﺍﻟﺒﻼﺀ ﺃﻭ ﺩﻓﻌﻪ ‪32 ......................‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺮﻗﻲ ﻭﺍﻟﺘﻤﺎﺋﻢ ‪33 ....................................................‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺮﻗﻲ ﻭﺍﻟﺘﻤﺎﺋﻢ ‪35 ....................................................‬‬
‫ﺑﺎﺏ ﻣﻦ ﺗﱪﻙ ﺑﺸﺠﺮ ﺃﻭ ﺣﺠﻢ ﻭﳓﻮﳘﺎ ‪37 ............................................‬‬
‫ﺑﺎﺏ ﻣﻦ ﺗﱪﻙ ﺑﺸﺠﺮ ﺃﻭ ﺣﺠﺮ ﻭﳓﻮﳘﺎ ‪39 ............................................‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺬﺑﺢ ﻟﻐﲑ ﺍﷲ ‪39 ....................................................‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺬﺑﺢ ﻟﻐﲑ ﺍﷲ ‪41 ....................................................‬‬
‫ﺑﺎﺏ ﻻ ﻳﺬﺑﺢ ﷲ ﲟﻜﺎﻥ ﻳﺬﺑﺢ ﻓﻴﻪ ﻟﻐﲑ ﺍﷲ‪42 ...........................................‬‬
‫ﺑﺎﺏ ﻻ ﻳﺬﺑﺢ ﷲ ﲟﻜﺎﻥ ﻳﺬﺑﺢ ﻓﻴﻪ ﻟﻐﲑ ﺍﷲ‪43 ...........................................‬‬
‫ﺑﺎﺏ ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﻟﻨﺬﺭ ﻟﻐﲑ ﺍﷲ ‪43 ....................................................‬‬
‫ﺑﺎﺏ ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﻻﺳﺘﻌﺎﺫﺓ ﺑﻐﲑ ﺍﷲ ‪44 ................................................‬‬
‫ﺑﺎﺏ ﻣﻦ ﺍﻟﺸﺮﻙ ﺃﻥ ﻳﺴﺘﻐﻴﺚ ﺑﻐﲑ ﺍﷲ ﺃﻭ ﻳﺪﻋﻮ ﻏﲑﻩ ‪45 .................................‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺑﺎﺏ ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﻟﻨﺬﺭ ﻟﻐﲑ ﺍﷲ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﻻﺳﺘﻌﺎﺫﺓ ﺑﻐﲑ ﺍﷲ‪ ،‬ﺑﺎﺏ ﻣﻦ ﺍﻟﺸﺮﻙ ﺃﻥ‬
‫ﻳﺴﺘﻐﻴﺚ ﺑﻐﲑ ﺍﷲ ﺃﻭ ﻳﺪﻋﻮ ﻏﲑﻩ ‪47 ...................................................‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ } &‪47 ............. {ÇÊÒÊÈ tbqà)n=øƒä† öNèdur $\«ø‹x© ß,è=øƒs† Ÿw $tB tbqä.ÎŽô³ç„r‬‬

‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ } &‪] () {ÇÊÒÊÈ tbqà)n=øƒä† öNèdur $\«ø‹x© ß,è=øƒs† Ÿw $tB tbqä.ÎŽô³ç„r‬ﺍﻷﻋﺮﺍﻑ‪:‬‬
‫‪50 ........................................................................ [191‬‬
‫}‪uqèdur ( ¨,ysø9$# (#qä9$s% ( öNä3š/u‘ tA$s% #sŒ$tB (#qä9$s% óOÎgÎ/qè=è% `tã tíÌh“èù #sŒÎ) #Ó¨Lym‬‬ ‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬

‫‪] (){ÇËÌÈ çŽ•Î6s3ø9$# •’Í?yèø9$#‬ﺳﺒﺄ‪ ،‬ﺍﻵﻳﺔ‪52 ...........................................[ 23 :‬‬

‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ }‪54 ............................. () { óOÎgÎ/qè=è% `tã tíÌh“èù #sŒÎ) #Ó¨Lym‬‬
‫ﺑﺎﺏ ﺍﻟﺸـﻔﺎﻋﺔ ‪54 .................................................................‬‬
‫ﺑﺎﺏ ﺍﻟﺸﻔﺎﻋﺔ ‪56 ...................................................................‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪58 ... { âä!$t±o„ `tB “ωöku‰ ©!$# £`Å3»s9ur |Mö6t7ômr& ô`tB “ωöksE Ÿw y7¨RÎ) } :‬‬

‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪60 .......................... () {|Mö6t7ômr& ô`tB “ωöksE Ÿw y7¨RÎ) } :‬‬

‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﺃﻥ ﺳﺒﺐ ﻛﻔﺮ ﺑﲏ ﺁﺩﻡ ﻭﺗﺮﻛﻬﻢ ﺩﻳﻨﻬﻢ ﻫﻮ ﺍﻟﻐﻠﻮ ﰲ ﺍﻟﺼﺎﳊﲔ ‪61 ..............‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﺃﻥ ﺳﺒﺐ ﻛﻔﺮ ﺑﲏ ﺁﺩﻡ ﻭﺗﺮﻛﻬﻢ ﺩﻳﻨﻬﻢ ﻫﻮ ﺍﻟﻐﻠﻮ ﰲ ﺍﻟﺼﺎﳊﲔ ‪63 ..............‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺘﻐﻠﻴﻆ ﻓﻴﻤﻦ ﻋﺒﺪ ﺍﷲ ﻋﻨﺪ ﻗﱪ ﺭﺟﻞ ﺻﺎﱀ ﻓﻜﻴﻒ ﺇﺫﺍ ﻋﺒﺪﻩ ‪64 .............‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺃﻥ ﺍﻟﻐﻠﻮ ﰲ ﻗﺒﻮﺭ ﺍﻟﺼﺎﳊﲔ ﻳﺼﲑﻫﺎ ﺃﻭﺛﺎﻧﺎ ﺗﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ‪66 ............‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﺍﻟﺘﻐﻠﻴﻆ ﻓﻴﻤﻦ ﻋﺒﺪ ﺍﷲ ﻋﻨﺪ ﻗﱪ ﺭﺟﻞ ﺻﺎﱀ ﻓﻜﻴﻒ ﺇﺫﺍ ﻋﺒﺪﻩ !!‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ‬
‫ﺃﻥ ﺍﻟﻐﻠﻮ ﰲ ﻗﺒﻮﺭ ﺍﻟﺼﺎﳊﲔ ﻳﺼﲑﻫﺎ ﺃﻭﺛﺎﻧﺎ ﺗﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪67 .......................... .‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﲪﺎﻳﺔ ﺍﳌﺼﻄﻔﻰ ‪ r‬ﺟﻨﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺳﺪﻩ ﻛﻞ ﻃﺮﻳﻖ ﻳﻮﺻﻞ ﺇﱃ ﺍﻟﺸﺮﻙ ‪68 ..‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﲪﺎﻳﺔ ﺍﳌﺼﻄﻔﻰ ‪ r‬ﺟﻨﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺳﺪﻩ ﻛﻞ ﻃﺮﻳﻖ ﻳﻮﺻﻞ ﺇﱃ ﺍﻟﺸﺮﻙ ‪70 ..‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﺃﻥ ﺑﻌﺾ ﻫﺬﻩ ﺍﻷﻣﺔ ﻳﻌﺒﺪ ﺍﻷﻭﺛﺎﻥ ‪70 ......................................‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﺃﻥ ﺑﻌﺾ ﻫﺬﻩ ﺍﻷﻣﺔ ﻳﻌﺒﺪ ﺍﻷﻭﺛﺎﻥ ‪73 ......................................‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺴﺤﺮ ‪74 ..........................................................‬‬
‫ﺑﺎﺏ ﺑﻴﺎﻥ ﺷﻲﺀ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺴﺤﺮ ‪75 .................................................‬‬
‫ﺑﺎﺏ ﺍﻟﺴﺤﺮ‪ ،‬ﻭﺑﺎﺏ ﺷﻲﺀ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺴﺤﺮ ‪76 ........................................‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻜﻬﺎﻥ ﻭﳓﻮﻫﻢ ‪77 ..................................................‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻜﻬﺎﻥ ﻭﳓﻮﻫﻢ ‪78 ..................................................‬‬

‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻨﺸﺮﺓ ‪79 ...........................................................‬‬
‫ﺑﺎﺏ ﺍﻟﻨﺸﺮﺓ ‪80 ....................................................................‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺘﻄﲑ ‪80 ...........................................................‬‬
‫ﺑﺎﺏ ﺍﻟﻄﲑﺓ ‪82 .....................................................................‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺘﻨﺠﻴﻢ ‪83 ..........................................................‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺘﻨﺠﻴﻢ ‪85 ..........................................................‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻻﺳﺘﺴﻘﺎﺀ ﺑﺎﻷﻧﻮﺍﺀ ‪85 ................................................‬‬
‫ﺑﺎﺏ ﺍﻻﺳﺘﺴﻘﺎﺀ ﺑﺎﻟﻨﺠﻮﻡ ‪87 .........................................................‬‬
‫ﺗﻌﺎﱃ‪«!$# Éb=ßsx. öNåktXq™6Ïtä† #YŠ#y‰Rr& «!$# Èbrߊ `ÏB ä‹Ï‚-Gtƒ `tB Ĩ$¨Z9$# šÆÏBur } :‬‬ ‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ‬

‫( { ‪87 ...........................................................................‬‬

‫ﺗﻌﺎﱃ‪«!$# Éb=ßsx. öNåktXq™6Ïtä† #YŠ#y‰Rr& «!$# Èbrߊ `ÏB ä‹Ï‚-Gtƒ `tB Ĩ$¨Z9$# šÆÏBur } :‬‬ ‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ‬

‫( { )(‪89 ........................................................................ .‬‬

‫)‪bÎ) Èbqèù%s{ur öNèdqèù$y‚s? Ÿxsù ¼çnuä!$uŠÏ9÷rr& ß$Èhqsƒä† ß`»sÜø‹¤±9$# ãNä3Ï9ºsŒ $yJ¯RÎ‬‬ ‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬‬

‫‪90 ............................................................... { tûüÏZÏB÷s•B LäêZä.‬‬

‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ () { ¼çnuä!$uŠÏ9÷rr& ß$Èhqsƒä† ß`»sÜø‹¤±9$# ãNä3Ï9ºsŒ $yJ¯RÎ) } :‬ﺍﻵﻳﺔ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪:‬‬
‫‪92 ........................................................................ [175‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪93 .................... { tûüÏZÏB÷s•B OçGYä. bÎ) (#þqè=©.uqtGsù «!$# ’n?tãur } :‬‬

‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪] () { ÇËÌÈ tûüÏZÏB÷s•B OçGYä. bÎ) (#þqè=©.uqtGsù «!$# ’n?tãur } :‬ﺍﳌﺎﺋﺪﺓ‪94 [23 :‬‬

‫&‪ãPöqs)ø9$# žwÎ) «!$# t•ò6tB ß`tBù'tƒ Ÿxsù 4 «!$# t•ò6tB (#qãZÏBr'sùr‬‬ ‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬‬

‫‪94 ................................. ................................ { tbrçŽÅ£»y‚ø9$#‬‬

‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪] () { «!$# t•ò6tB (#qãZÏBr'sùr& } :‬ﺍﻷﻋﺮﺍﻑ‪96 ..................[99 :‬‬

‫ﺑﺎﺏ ﻣﻦ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺍﻟﺼﱪ ﻋﻠﻰ ﺃﻗﺪﺍﺭ ﺍﷲ ‪97 ..........................................‬‬
‫ﺑﺎﺏ ﻣﻦ ﺍﻹﳝﺎﻥ ﺑﺎﷲ‪ :‬ﺍﻟﺼﱪ ﻋﻠﻰ ﺃﻗﺪﺍﺭ ﺍﷲ ‪100 .......................................‬‬

‫‪166‬‬
 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺮﻳﺎﺀ ‪100 ..........................................................‬‬

‫ﺑﺎﺏ ﻣﻦ ﺍﻟﺸﺮﻙ ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﺑﻌﻤﻠﻪ ﺍﻟﺪﻧﻴﺎ ‪101 .......................................‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺮﻳﺎﺀ ﰒ ﻗﺎﻝ‪ :‬ﺑﺎﺏ ﻣﻦ ﺍﻟﺸﺮﻙ‪ :‬ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﺑﻌﻤﻠﻪ ﺍﻟﺪﻧﻴﺎ ‪102 ...........‬‬
‫ﺑﺎﺏ ﻣﻦ ﺃﻃﺎﻉ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻷﻣﺮﺍﺀ ﰲ ﲢﺮﱘ ﻣﺎ ﺃﺣﻞ ﺍﷲ ﺃﻭ ﲢﻠﻴﻞ ﻣﺎ ﺣﺮﻣﻪ ﻓﻘﺪ ﺍﲣﺬﻫﻢ ﺃﺭﺑﺎﺑﺎ ﻣﻦ‬
‫ﺩﻭﻥ ﺍﷲ ‪104 .....................................................................‬‬
‫&‪!$tBur y7ø‹s9Î) tAÌ“Ré& !$yJÎ/ (#qãYtB#uä öNßg¯Rr& tbqßJãã÷“tƒ šúïÏ%©!$# ’n<Î) t•s? öNs9r‬‬ ‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬‬

‫&‪106 ......................... { ÏNqäó»©Ü9$# ’n<Î) (#þqßJx.$yÛtFtƒ br& tbr߉ƒÌ•ãƒ y7Î=ö6s% `ÏB tAÌ“Ré‬‬
‫ﺑﺎﺏ ﻣﻦ ﺃﻃﺎﻉ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻷﻣﺮﺍﺀ ﰲ ﲢﺮﱘ ﻣﺎ ﺃﺣﻞ ﺍﷲ ﺃﻭ ﲢﻠﻴﻞ ﻣﺎ ﺣﺮﻣﻪ ﻓﻘﺪ ﺍﲣﺬﻫﻢ ﺃﺭﺑﺎﺑﺎ ﻣﻦ‬
‫&‪tAÌ“Ré& !$yJÎ/ (#qãYtB#uä öNßg¯Rr& tbqßJãã÷“tƒ šúïÏ%©!$# ’n<Î) t•s? öNs9r‬‬ ‫ﺩﻭﻥ ﺍﷲ ﻭﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬‬

‫)‪108 ................................................................. .() { y7ø‹s9Î‬‬

‫ﺑﺎﺏ ﻣﻦ ﺟﺤﺪ ﺷﻴﺌﺎ ﻣﻦ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ‪108 .......................................‬‬
‫ﺑﺎﺏ ﻣﻦ ﺟﺤﺪ ﺷﻴﺌﺎ ﻣﻦ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ‪109 .......................................‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪{ šcrã•Ïÿ»s3ø9$# ãNèdçŽsYò2r&ur $pktXrã•Å6Zム¢OèO «!$# |MyJ÷èÏR tbqèùÌ•÷ètƒ } :‬‬
‫‪109 ............................................................................‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪] () { $pktXrã•Å6Zム¢OèO «!$# |MyJ÷èÏR tbqèùÌ•÷ètƒ } :‬ﺍﻟﻨﺤﻞ‪110 ... [83 :‬‬

‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪111 .............. { šcqßJn=÷ès? öNçFRr&ur #YŠ#y‰Rr& ¬! (#qè=yèøgrB Ÿxsù } :‬‬

‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪112 ........ () { ÇËËÈ šcqßJn=÷ès? öNçFRr&ur #YŠ#y‰Rr& ¬! (#qè=yèøgrB Ÿxsù } :‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻴﻤﻦ ﱂ ﻳﻘﻨﻊ ﺑﺎﳊﻠﻒ ﺑﺎﷲ ‪112 ..........................................‬‬
‫ﺑﺎﺏ ﻣﻦ ﱂ ﻳﻘﻨﻊ ﰲ ﺍﳊﻠﻒ ﺑﺎﷲ ‪114 .................................................‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻭﺷﺌﺖ ‪114 ...................................................‬‬
‫ﺑﺎﺏ ﻗﻮﻝ‪ :‬ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻭﺷﺌﺖ ‪116 ..................................................‬‬
‫ﺑﺎﺏ ﻣﻦ ﺳﺐ ﺍﻟﺪﻫﺮ ﻓﻘﺪ ﺁﺫﻯ ﺍﷲ ‪116 ..............................................‬‬
‫ﺑﺎﺏ ﻣﻦ ﺳﺐ ﺍﻟﺪﻫﺮ ﻓﻘﺪ ﺳﺐ ﺍﷲ ‪117 ..............................................‬‬
‫ﺑﺎﺏ ﺍﻟﺘﺴﻤﻲ ﺑﻘﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ ﻭﳓﻮﻩ ‪117 ..............................................‬‬
‫ﺑﺎﺏ ﺍﺣﺘﺮﺍﻡ ﺃﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﻐﻴﲑ ﺍﻻﺳﻢ ﻷﺟﻞ ﺫﻟﻚ ‪119 ..............................‬‬
‫ﺑﺎﺏ ﺍﻟﺘﺴﻤﻲ ﺑﻘﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ ﻭﳓﻮﻩ‪ ،‬ﻭﺑﺎﺏ ﺍﺣﺘﺮﺍﻡ ﺃﲰﺎﺀ ﺍﷲ ﻭﺗﻐﻴﲑ ﺍﻻﺳﻢ ﻟﺬﻟﻚ ‪119 ......‬‬

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 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﺑﺎﺏ ﻣﻦ ﻫﺰﻝ ﺑﺸﻲﺀ ﻓﻴﻪ ﺫﻛﺮ ﺍﷲ ﺃﻭ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﺍﻟﺮﺳﻮﻝ ‪119 ............................‬‬

‫ﺑﺎﺏ ﻣﻦ ﻫﺰﻝ ﺑﺸﻲﺀ ﻓﻴﻪ ﺫﻛﺮ ﺍﷲ ﺃﻭ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﺍﻟﺮﺳﻮﻝ ‪120 ............................‬‬
‫‪£`s9qà)uŠs9 çm÷G¡¡tB uä!#§ŽŸÑ ω÷èt/ .`ÏB $¨YÏiB ZptHôqy‘ çm»oYø%sŒr& ÷ûÈõs9ur‬‬ ‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬‬

‫‪121 .................................................................. {’Í< #x‹»yd‬‬

‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪] () { çm÷G¡¡tB uä!#§ŽŸÑ ω÷èt/ .`ÏB $¨YÏiB ZptHôqy‘ çm»oYø%sŒr& ÷ûÈõs9ur } :‬ﻓﺼﻠﺖ‪[55 :‬‬
‫‪123 ............................................................................‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪123 { $yJßg9s?#uä !$yJŠÏù uä!%x.uŽà° ¼çms9 Ÿxyèy_ $[sÎ=»|¹ $yJßg9s?#uä !$£Jn=sù } :‬‬

‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪124 { $yJßg9s?#uä !$yJŠÏù uä!%x.uŽà° ¼çms9 Ÿxyèy_ $[sÎ=»|¹ $yJßg9s?#uä !$£Jn=sù } :‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪125 ............................................................‬‬
‫)(‬
‫} ‪{ ¾ÏmÍ´¯»yJó™r& þ’Îû šcr߉Åsù=ムtûïÏ%©!$# (#râ‘sŒur ( $pkÍ5 çnqãã÷Š$$sù 4Óo_ó¡çtø:$# âä!$oÿôœF{$# ¬!ur‬‬
‫]ﺍﻷﻋﺮﺍﻑ‪125 .......................................................... .[ 180 :‬‬
‫‪þ’Îû šcr߉Åsù=ムtûïÏ%©!$# (#râ‘sŒur ( $pkÍ5 çnqãã÷Š$$sù 4Óo_ó¡çtø:$# âä!$oÿôœF{$# ¬!ur‬‬ ‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬‬

‫&‪126 ............................................................... () { ¾ÏmÍ´¯»yJó™r‬‬

‫ﺑﺎﺏ ﻻ ﻳﻘﺎﻝ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﷲ ‪127 ...................................................‬‬
‫ﺑﺎﺏ ﻻ ﻳﻘﺎﻝ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﷲ ‪128 ...................................................‬‬
‫ﺑﺎﺏ ﻗﻮﻝ ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﱄ ﺇﻥ ﺷﺌﺖ ‪128 ...............................................‬‬
‫ﺑﺎﺏ ﻗﻮﻝ‪ :‬ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﱄ ﺇﻥ ﺷﺌﺖ ‪129 ..............................................‬‬
‫ﺑﺎﺏ ﻻ ﻳﻘﻮﻝ ﻋﺒﺪﻱ ﻭﺃﻣﱵ ‪130 .....................................................‬‬
‫ﺑﺎﺏ ﻻ ﻳﻘﻮﻝ ﻋﺒﺪﻱ ﻭﺃﻣﱵ ‪130 .....................................................‬‬
‫ﺑﺎﺏ ﻻ ﻳﺮﺩ ﻣﻦ ﺳﺄﻝ ﺑﺎﷲ ‪130 ......................................................‬‬
‫ﺑﺎﺏ ﻻ ﻳﺴﺄﻝ ﺑﻮﺟﻪ ﺍﷲ ﺇﻻ ﺍﳉﻨﺔ ‪131 ................................................‬‬
‫ﺑﺎﺏ ﻻ ﻳﺮﺩ ﻣﻦ ﺳﺄﻝ ﺑﺎﷲ ﻭﺑﺎﺏ ﻻ ﻳﺴﺄﻝ ﺑﻮﺟﻪ ﺍﷲ ﺇﻻ ﺍﳉﻨﺔ ‪131 .......................‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻠﻮ ‪132 ...........................................................‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻠﻮ ‪133 ...........................................................‬‬
‫ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺳﺐ ﺍﻟﺮﻳﺢ ‪134 .....................................................‬‬
‫ﺑﺎﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺳﺐ ﺍﻟﺮﻳﺢ ‪134 .....................................................‬‬

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135 ............................................................ ‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬

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z`ÏB $oYs9 tb%x. öqs9 tbqä9qà)tƒ ( š•s9 tbr߉ö6ムŸw $¨B NÍkŦàÿRr& þ’Îû tbqàÿøƒä† 3 ¬! ¼ã&©#ä. t•øBF{$# ¨bÎ) ö@è%

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135 ...................................... .[ 154 :‫ { )( ]ﺁﻝ ﻋﻤﺮﺍﻥ‬ÇÊÎÍÈ Í‘r߉•Á9$#

137 .......... () { ( Ïp§‹Î=Îg»yfø9$# £`sß Èd,ysø9$# uŽö•xî «!$$Î/ šcq‘ZÝàtƒ } :‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬
137 .................................................. ‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻣﻨﻜﺮﻱ ﺍﻟﻘﺪﺭ‬
139 .................................................. ‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻣﻨﻜﺮﻱ ﺍﻟﻘﺪﺭ‬
139 ...................................................... ‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳌﺼﻮﺭﻳﻦ‬
141 ......................................................... ‫ﺑﺎﲟﺎ ﺟﺎﺀ ﰲ ﺍﳌﺼﻮﺭﻳﻦ‬
141 ................................................... ‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻛﺜﺮﺓ ﺍﳊﻠﻒ‬
143 ................................................... ‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻛﺜﺮﺓ ﺍﳊﻠﻒ‬
143 ............................................... ‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺫﻣﺔ ﺍﷲ ﻭﺫﻣﺔ ﻧﺒﻴﻪ‬
144 ............................................... ‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺫﻣﺔ ﺍﷲ ﻭﺫﻣﺔ ﻧﺒﻴﻪ‬
145 ................................................ ‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻹﻗﺴﺎﻡ ﻋﻠﻰ ﺍﷲ‬
145 ................................................ ‫ﺑﺎﺏ ﻻ ﻳﺴﺘﺸﻔﻊ ﺑﺎﷲ ﻋﻠﻰ ﺧﻠﻘﻪ‬
146 .......................... ‫ﺑﺎﺏ ﺍﻹﻗﺴﺎﻡ ﻋﻠﻰ ﺍﷲ ﻭﺑﺎﺏ ﻻ ﻳﺴﺘﺸﻔﻊ ﺑﺎﷲ ﻋﻠﻰ ﺧﻠﻘﻪ‬
146 ................ ‫ ﲪﻰ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺳﺪﻩ ﻃﺮﻕ ﺍﻟﺸﺮﻙ‬r ‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﲪﺎﻳﺔ ﺍﳌﺼﻄﻔﻰ‬
148 ................ ‫ ﲪﻰ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺳﺪﻩ ﻃﺮﻕ ﺍﻟﺸﺮﻙ‬r ‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﲪﺎﻳﺔ ﺍﳌﺼﻄﻔﻰ‬
¼çmçGŸÒö6s% $Yè‹ÏJy_ ÞÚö‘F{$#ur ¾ÍnÍ‘ô‰s% ¨,ym ©!$# (#râ‘y‰s% $tBur } ‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬

{ ÇÏÐÈ šcqä.ÎŽô³ç„ $£Jtã 4’n?»yès?ur ¼çmoY»ysö7ß™ 4 ¾ÏmÏYŠÏJu‹Î/ 7M»-ƒÈqôÜtB ÝVºuq»yJ¡¡9$#ur ÏpyJ»uŠÉ)ø9$# tPöqtƒ
148 ............................................................... [ 67 : ‫]ﺍﻟﺰﻣﺮ‬
151 ........................ () { ¾ÍnÍ‘ô‰s% ¨,ym ©!$# (#râ‘y‰s% $tBur } :‫ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‬
153 .................................................................... ‫ﻓﻬﺮﺱ ﺍﻵﻳﺎﺕ‬

169
 ‫ﺍﻟﻘﻮﻝ ﺍﻟﺴﺪﻳﺪ ﺷﺮﺡ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬

‫ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ‪158 .................................................................‬‬

‫ﺍﻟﻔﻬﺮﺱ ‪164 ..........................................................................‬‬

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