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- 2. ﺍﳋﻔ ﺍﻟﺸﺮﻙﻲ٥
ﻣﻘﺪﻣﺔ
ﺷﺮﻭﺭ ﻣﻦ ﺑﺎﷲ ﻭﻧﻌﻮﺫ ،ﻭﻧﺴﺘﻐﻔﺮﻩ ﻭﻧﺴﺘﻌﻴﻨﻪ ﳓﻤﺪﻩ ،ﷲ ﺍﳊﻤﺪ ﺇﻥ
ﻳﻀـﻠﻞ ﻭﻣﻦ ﻟﻪ ﻣﻀﻞ ﻓﻼ ﺍﷲ ﻳﻬﺪﻩ ﻣﻦ ﺃﻋﻤﺎﻟﻨﺎ ﺳﻴﺌﺎﺕ ﻭﻣﻦ ﺃﻧﻔﺴﻨﺎ
ﻭﺃﺷـﻬﺪ ﻟﻪ ﺷﺮﻳﻚ ﻻ ﻭﺣﺪﻩ ﺍﷲ ﺇﻻ ﺇﻟﻪ ﻻ ﺃﻥ ﻭﺃﺷﻬﺪ ،ﻟﻪ ﻫﺎﺩﻱ ﻓﻼ
ﻭﺭﺳﻮﻟﻪ ﻋﺒﺪﻩ ﺍﺪﳏﻤ ﺃﻥ.
ﻪﱠﻠﺍﻟ ﹸﻮﺍﻘﺗﺍ ﻮﺍﻨﻣَﺁ ﻦﻳﺬﱠﻟﺍ ﺎﻬﻳﹶﺃ ﺎﻳﻢﺘﻧﹶﺃﻭ ﱠﺎﻟﹺﺇ ﻦﺗﻮﻤﺗ ﹶﺎﻟﻭ ﻪﺗﹶﺎﻘﺗ ﻖﺣ
ﹶﻥﻮﻤﻠﺴﻣ]ﻋﻤﺮﺍﻥ ﺁﻝ:١٠٢.[
ﺓﺪـﺣﺍﻭ ﹴﺲﹾﻔﻧ ﻦﻣ ﻢﹸﻜﹶﻘﹶﻠﺧ ﻱﺬﱠﻟﺍ ﻢﹸﻜﺑﺭ ﹸﻮﺍﻘﺗﺍ ﺱﺎﻨﺍﻟ ﺎﻬﻳﹶﺃ ﺎﻳ
ﻪﱠـﻠﺍﻟ ﹸﻮﺍﻘﺗﺍﻭ ًﺀﺎﺴﹺﻧﻭ ﺍﲑﺜﹶﻛ ﹰﺎﻟﺎﺟﹺﺭ ﺎﻤﻬﻨﻣ ﱠﺚﺑﻭ ﺎﻬﺟﻭﺯ ﺎﻬﻨﻣ ﻖﹶﻠﺧﻭ
ـﺎﺒﻴﻗﺭ ﻢﹸﻜﻴﹶـﻠﻋ ﹶﻥﹶـﺎﻛ ﻪﱠـﻠﺍﻟ ﱠﻥﹺﺇ ﻡﺎﺣﺭﹶﺄﹾﻟﺍﻭ ﻪﹺﺑ ﹶﻥﹸﻮﻟَﺀﺎﺴﺗ ﻱﺬﱠﻟﺍ
]ﺍﻟﻨﺴﺎﺀ:١.[
ﺍﺪﻳﺪﺳ ﹰﺎﻟﻮﹶﻗ ﹸﻮﺍﻟﹸﻮﻗﻭ ﻪﱠﻠﺍﻟ ﹸﻮﺍﻘﺗﺍ ﻮﺍﻨﻣَﺁ ﻦﻳﺬﱠﻟﺍ ﺎﻬﻳﹶﺃ ﺎﻳ*ﺢﻠﺼﻳ
ﱠﻠﺍﻟ ﹺﻊﻄﻳ ﻦﻣﻭ ﻢﹸﻜﺑﻮﻧﹸﺫ ﻢﹸﻜﹶﻟ ﺮﻔﻐﻳﻭ ﻢﹸﻜﹶﻟﺎﻤﻋﹶﺃ ﻢﹸﻜﹶﻟﺯﹶﺎﻓ ﺪﹶﻘﹶﻓ ﻪﹶﻟﻮﺳﺭﻭ ﻪ
ﺎﻤﻴﻈﻋ ﺍﺯﻮﹶﻓ]ﺍﻷﺣﺰﺍﺏ:٧٠-٧١.[
ﺑﻌﺪ ﺃﻣﺎ:،ﻓﻴﻪ ﺗﻮﻓﺮ ﺇﺫﺍ ﺇﻻ ﹰﻻﻣﻘﺒﻮ ﻭﻻ ﹰﺎﳊﺻﺎ ﻳﻜﻮﻥ ﻻ ﺍﻟﻌﻤﻞ ﻓﺈﻥ
ﳘﺎ ﺭﻛﻨﺎﻥ:
ﺍﻷﻭﻝ:ﻭﺟﻞ ﻋﺰ ﷲ ﺍﻹﺧﻼﺹ.
ﺍﻟﺜﺎﱐ:ﻟﻠﻨﱯ ﺍﳌﺘﺎﺑﻌﺔ.
ﻛﺜﲑ ﺍﺑﻦ ﺍﳊﺎﻓﻆ ﻗﺎﻝ–ﺍﷲ ﺭﲪﻪ-:»ﺍﻟﻌﻤـﻞ ﺭﻛﻨـﺎ ﻭﻫﺬﺍﻥ
ﺍﳌﺘﻘﺒﻞ:ﻻﺭﺳﻮﻟﻪ ﺷﺮﻳﻌﺔ ﻋﻠﻰ ﺎﺑﺻﻮﺍ ﷲ ﺎﺼﺧﺎﻟ ﻳﻜﻮﻥ ﺃﻥ ﺑﺪ«.
- 3. ﺍﳋﻔ ﺍﻟﺸﺮﻙﻲ ٦
ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﺍﻟﺮﻛﻨﲔ ﻫﺬﻳﻦ ﻋﻠﻰ ﺩﻝ ﻭﻗﺪ:ـﻮﺍﺟﺮﻳ ﹶﻥﹶﺎﻛ ﻦﻤﹶﻓ
ﺍﺪـﺣﹶﺃ ﻪـﺑﺭ ﺓﺩـﺎﺒﻌﹺﺑ ﻙﹺﺮﺸﻳ ﹶﺎﻟﻭ ﺎﺤﻟﺎﺻ ﹰﺎﻠﻤﻋ ﹾﻞﻤﻌﻴﹾﻠﹶﻓ ﻪﺑﺭ َﺀﹶﺎﻘﻟ
]ﺍﻟﻜﻬﻒ:١١٠.[
ﺗﻌﺎﱃ ﻭﻗﻮﻟﻪ:ﻦﻤﻣ ﺎﻨﻳﺩ ﻦﺴﺣﹶﺃ ﻦﻣﻭﻮـﻫﻭ ﻪﱠﻠﻟ ﻪﻬﺟﻭ ﻢﹶﻠﺳﹶﺃ
ﻦِﺴﺤﻣﺍﻵﻳﺎﺕ ﻣﻦ ﻭﻏﲑﻫﺎ.
ﲨﻴـﻊ ﰲ ﺍﻟﺮﻛﻨﲔ ﻫﺬﻳﻦ ﳛﻘﻖ ﺃﻥ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﺎﻣﻟﺰﺍ ﻛﺎﻥ ﻭﳍﺬﺍ
ﺃﻋﻤﺎﻟﻪ.ﺃﺷـﻖ ﻣﻦ ﺍﻹﺧﻼﺹ ﺃﻥ ﻭﺧﺎﺻﺔ ﺫﻟﻚ ﰲ ﻧﻔﺴﻪ ﳚﺎﻫﺪ ﻭﺃﻥ
ﺍﻟﻌﺎﳌﻮﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺇﻻ ﻣﻨﻬﺎ ﻳﻌﺎﱐ ﻻ ﺍﳌﺸﻘﺔ ﻭﻫﺬﻩ ،ﺍﻟﻨﻔﻮﺱ ﻋﻠﻰ ﺍﻷﻣﻮﺭ
ﺑﺎﷲﺑﻞ ،ﺗﻌﺎﱃﺍﳌﻌﺎﻧﺎﺓ ﻫﺬﻩ ﻻﻗﻮﺍ ﻭﺍﻟﺼﺎﳊﲔ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺍﲑﻛﺜ ﺇﻥ.
ﺍﻟﺜﻮﺭﻱ ﺳﻔﻴﺎﻥ ﻳﻘﻮﻝ–ﺍﷲ ﺭﲪﻪ-:»ﻲﻋﻠـ ﹰﺎﺌﺷﻴ ﻋﺎﳉﺖ ﻣﺎ
ﻋﻠﻲ ﺗﺘﻘﻠﺐ ﺎﺇ ﻣﻦ ﺃﺷﺪ«.
ﺍﷲ ﻋﺒﺪ ﺑﻦ ﺳﻬﻞ ﻭﻗﺎﻝ:»ﻣـﻦ ﺃﺷـﻖ ﹰﺎﺌﺷﻴ ﺍﻟﻨﻔﺲ ﻋﻠﻰ ﻟﻴﺲ
ﻟﻴﺲ ﻷﻧﻪ ﺍﻹﺧﻼﺹﳍﺎﻧﺼﻴﺐ ﻓﻴﻪ«.
ﺍﻟـﺮﺍﺯﻱ ﺍﳊﺴﲔ ﺑﻦ ﻳﻮﺳﻒ ﻭﻗﺎﻝ:»ﺍﻟـﺪﻧ ﰲ ﺷـﻲﺀ ﺃﻋـﺰﻴﺎ
ﻭﻛﻢ ،ﺍﻹﺧﻼﺹﺃﺍﻟﺮﻳﺎﺀ ﺇﺳﻘﺎﻁ ﰲ ﺟﺘﻬﺪ.ﻟﻮﻥ ﻋﻠﻰ ﻓﻴﻪ ﻳﻨﺒﺖ ﻭﻛﺄﻧﻪ
ﺁﺧﺮ«.
ﻭﺇﺣﻴﺎﺀ ،ﻗﻮﻳﺔ ﻭﻋﺰﳝﺔ ﺇﺭﺍﺩﺓ ﻗﻮﺓ ﺇﱃ ﺍﳌﺨﻠﺺ ﺍﺣﺘﺎﺝ ﺫﻟﻚ ﻭﻷﺟﻞ
ﺍﷲ ﻟﻮﺍﻋﻆ–ﻭﺟﻞ ﻋﺰ–ﺇﱃ ﻟﲑﺩﻫـﺎ ﻟﻠﻨﻔﺲ ﳏﺎﺳﺒﺔ ﻭﺇﱃ ﻗﻠﺒﻪ ﰲ
ﺠﺐﻌﻭﺍﻟ ﻭﺍﻟﺴﻤﻌﺔ ﺍﻟﺮﻳﺎﺀ ﺇﱃ ﺍﻻﳓﺮﺍﻑ ﺃﺭﺍﺩﺕ ﻛﻠﻤﺎ ﺍﳌﺴﺘﻘﻴﻢ ﺍﻟﻄﺮﻳﻖ
ﻣﻦ ﻭﻏﲑﻫﺎﺃﺟﺮﻫﺎ ﺗﻨﻘﺺ ﺃﻭ ﺍﻷﻋﻤﺎﻝ ﺗﻔﺴﺪ ﺍﻟﱵ ﺍﻷﻣﺮﺍﺽ.
- 4. ﺍﳋﻔ ﺍﻟﺸﺮﻙﻲ٧
ﺍﻟﺴﻠﻒ ﻭﺃﺧﺒﺎﺭ ﺳﲑ ﻭﻣﻄﺎﻟﻌﺔ ﻣﺘﺎﺑﻌﺔ ﺇﱃ ﳛﺘﺎﺝ ﻛﺬﻟﻚ ﻭﺍﳌﺨﻠﺺ
ﺍﻷﻋﻤﺎﻝ ﻭﺇﺧﻔﺎﺀ ﺍﻹﺧﻼﺹ ﻣﻦ ﻋﻠﻴﻪ ﻛﺎﻧﻮﺍ ﻭﻣﺎ ﺍﻟﺼﺎﱀ.
ﻋﻠﻰ ﺍﳌﺨﻠﺺ ﻳﻌﲔ ﻭﳑﺎﺍﻹﺃﻋﻈـﻢ ﻭﻣﻦ ،ﻧﻮﺍﻗﻀﻪ ﻣﻌﺮﻓﺔ ﺧﻼﺹ
ﺍﻟﺮﻳﺎﺀ ﺍﻹﺧﻼﺹ ﻧﻮﺍﻗﺾ.ﺍﻟﺸﺎﻋﺮ ﻗﺎﻝ ﻭﻛﻤﺎ:
ﺍﻟ ﺣﺴـﻨﻪ ﻳﻈﻬﺮ ﻭﺍﻟﻀﺪﻀـﺪـﻴﺎﺀﺍﻷﺷـ ـﺒﲔﺗﺘـ ـﺪﻫﺎﻭﺑﻀـ
ﺑـﻪ ﻳﺘﻌﻠﻖ ﻭﻣﺎ ﺍﻟﺮﻳﺎﺀ ﻋﻦ ﻳﺴﲑﺓ ﻛﻠﻤﺎﺕ ﺃﻛﺘﺐ ﺃﻥ ﺭﺃﻳﺖ ﻟﺬﺍ
ﻳﻘﺮ ﳑﻦ ﺍﳌﺴﻠﻤﲔ ﻭﻹﺧﻮﺍﱐ ﺍﻟﻌﻀﺎﻝ ﺍﻟﺪﺍﺀ ﻫﺬﺍ ﻣﻦ ﻟﻨﻔﺴﻲ ﺎﻬﺗﻨﺒﻴﺀﻭﻥ
ﺍﻟﻜﻠﻤﺎﺕ ﻫﺬﻩ.
ﺍﻹﺧـﻼﺹ ﰲ ﻟﻠﻜﺘﺎﺑﺔ ﺍﻷﻣﺮ ﺃﻭﻝ ﰲ ﻣﻨﺼﺮﻓﺔ ﺍﳍﻤﺔ ﻛﺎﻧﺖ ﻭﻗﺪ
ﺍﻹﺧﻼ ﺃﻥ ﻭﺟﺪﺕ ﺗﺄﻣﻞ ﻃﻮﻝ ﺑﻌﺪ ﻭﻟﻜﻦ ﺎﻌﻣ ﻭﺍﻟﺮﻳﺎﺀﻛﺘـﺐ ﻗﺪ ﺹ
ﻓ ﻳﻜﻔﻲ ﻣﺎ ﻓﻴﻪﺂﺍﻟﺮﻳﺎﺀ ﻋﻦ ﺍﻟﻜﺘﺎﺑﺔ ﺛﺮﺕ،ﺃﻥ ﻭﻋـﻼ ﺟﻞ ﺍﳌﻮﱃ ﹰﻼﺳﺎﺋ
ﻭﺍﻟﻌﻤـﻞ ﺍﻟﻘـﻮﻝ ﰲ ﺍﻹﺧﻼﺹ ﻳﺮﺯﻗﻨﺎ ﻭﺃﻥ ﺍﻟﺮﻳﺎﺀ ﻣﻦ ﻳﻌﺼﻤﻨﺎ.ﻭﺃﻥ
ﺑﻄﻦ ﻭﻣﺎ ﻣﻨﻬﺎ ﻇﻬﺮ ﻣﺎ ﺍﻟﻔﱳ ﻣﻦ ﻳﻌﻴﺬﻧﺎ.
ﻭﻻ ،ـﺎﺼﺧﺎﻟ ﻟﻮﺟﻬﻚ ﻭﺍﺟﻌﻠﻪ ،ﹰﺎﳊﺻﺎ ﻛﻠﻪ ﻋﻤﻠﻲ ﺍﺟﻌﻞ ﺍﻟﻠﻬﻢ
ﹰﺎﺌﺷﻴ ﻓﻴﻪ ﺪﻷﺣ ﲡﻌﻞ.ﻗﻮﺓ ﻭﻻ ﺣﻮﻝ ﻭﻻﺍﻟﻌﻈﻴﻢ ﺍﻟﻌﻠﻲ ﺑﺎﷲ ﺇﻻ.
ﻛﺘﺐ
ﺍﻟﺸﻬﺮﻱ ﺍﳋﺸﺮﻣﻲ ﳏﻤﺪ ﺑﻦ ﺯﺍﻫﺮ
ﳏﻤﺪ ﺃﺑﻮ
١٩/١٠/١٤١٩ﻫ
ﺹ.ﺏ:١٣٤١
ﺍﻟﺪﻣﺎﻡ:٣١٤٩٣
- 5. ﺍﳋﻔ ﺍﻟﺸﺮﻙﻲ ٨
ﺍﻟﺮﻳﺎﺀ ﺗﻌﺮﻳﻒ
ﻟﻐﺔ ﺍﻟﺮﻳﺎﺀ:
ﻭﻓﻌـﺎﻝ ﻣﻔﺎﻋﻠﺔ ﺑﻨﺎﺀ ﻋﻠﻰ ﻳﺄﰐ ﻭﻣﺼﺪﺭﻩ ،ﺭﺍﺀﻯ ﻣﺼﺪﺭ ﺍﻟﺮﻳﺎﺀ.
ﻷ ﺍﻟﻌﲔ؛ ﻣﻬﻤﻮﺯ ﻭﻫﻮﻳﺎﺀ ﺑﻘﻠﺒﻬﺎ ﲣﻔﻴﻔﻬﺎ ﻭﳚﻮﺯ ،ﺍﻟﺮﺅﻳﺔ ﻣﻦ ﻧﻪ.
ﺍﻟﺮﻳﺎﺀ ﻭﺣﻘﻴﻘﺔﻟﻐﺔ:ﻋﻠﻴﻪ ﻫﻮ ﻣﺎ ﺧﻼﻑ ﻏﲑﻩ ﻳﺮﻯ ﺃﻥ.
ﺍﻟﻔﲑﻭﺯﺁﺑﺎﺩﻱ ﻳﻘﻮﻝ:ﻭﺭﺍﺀﻳﻭﺭﻳﺎﺀ ﻣﺮﺍﺀﺍﺓ ﺘﻪ:ﻣﺎ ﺧﻼﻑ ﻋﻠﻰ ﺃﺭﻳﺘﻪ
ﻋﻠﻴﻪ ﺃﻧﺎ.
ﺎﺣﺍﺻﻄﻼ ﺍﻟﺮﻳﺎﺀ:
ﺍﻟﺮﻳﺎﺀ ﺗﻌﺮﻳﻒ ﰲ ﺍﻟﺴﻠﻒ ﻋﺒﺎﺭﺍﺕ ﺗﻨﻮﻋﺖ.ﺷﻲﺀ ﻋﻠﻰ ﻭﻣﺪﺍﺭﻫﺎ
ﻫﻮ ﻭﺍﺣﺪ:ﺍﷲ ﻳﺮﻳﺪ ﻻ ،ﷲ ﺎ ﻳﺘﻘﺮﺏ ﺍﻟﱵ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺍﻟﻌﺒﺪ ﻳﻘﻮﻡ ﺃﻥ–
ﻭﺟﻞ ﻋﺰ–ﻳﺮﻳ ﺑﻞﻳﺩﻧﻴﻮ ﺎﺿﻋﺮ ﺪﺎ.
ﺍﻟﺴﻼﻡ ﻋﺒﺪ ﺑﻦ ﺍﻟﻌﺰ ﻗﺎﻝ:»ﻟﻴﻨـﺎﻝ ﺍﻟﻌﺒـﺎﺩﺓ ﻋﻤﻞ ﺇﻇﻬﺎﺭ ﺍﻟﺮﻳﺎﺀ
ﻳﺩﻧﻴﻮ ﺎﺿﻋﺮ ﻈﻬﺮﻫﺎﻣﺇﺟﻼﻝ ﺃﻭ ﺗﻌﻈﻴﻢ ﺃﻭ ﺩﻧﻴﻮﻱ ﻧﻔﻊ ﲜﻠﺐ ﺇﻣﺎ ﺎ«)١(
.
ﺍﻟﻘﺮﻃﱯ ﻭﻗﺎﻝ:»ﻭﺃﺻﻠﻪ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺍﻟﺪﻧﻴﺎ ﰲ ﻣﺎ ﻃﻠﺐ ﺍﻟﺮﻳﺎﺀ ﺣﻘﻴﻘﺔ
ﺍﻟﻨﺎﺱ ﻗﻠﻮﺏ ﰲ ﺍﳌﻨﺰﻟﺔ ﻃﻠﺐ«)٢(
.
ﺍﶈﺎﺳﱯ ﺍﳊﺎﺭﺙ ﻭﻗﺎﻝ:»ﺍﻟﺮﺍﷲ ﺑﻄﺎﻋﺔ ﺍﻟﻌﺒﺎﺩ ﺍﻟﻌﺒﺪ ﺇﺭﺍﺩﺓ ﻳﺎﺀ«)٣(
.
)١(ﻗﺍﻷﺣﻜﺎﻡ ﻮﺍﻋﺪ١/١٤٧.
)٢(ﺍﻟﻘﺮﻃﱯ ﺗﻔﺴﲑ٢٠/٢١٢.
)٣(ﺹ ﺍﻟﺮﻋﺎﻳﺔ٣٣.
- 6. ﺍﳋﻔ ﺍﻟﺸﺮﻙﻲ٩
ﺍﻟﻐﺰﺍﱄ ﻭﻗﺎﻝ:»ﺑﺎﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﳌﻨﺰﻟﺔ ﺍﳉﺎﻩ ﻃﻠﺐ ﻫﻮ«)١(
.
ﺎﻀﺃﻳ ﻭﻗﺎﻝ:»ﺑـﺈﺭﺍﺋﻬﻢ ﺍﻟﻨـﺎﺱ ﻗﻠﻮﺏ ﰲ ﺍﳌﻨﺰﻟﺔ ﻃﻠﺐ ﻭﺃﺻﻠﻪ
ﺍﳋﲑ ﺧﺼﺎﻝ«.
ﺣﺠﺮ ﺍﺑﻦ ﺍﳊﺎﻓﻆ ﻭﻗﺎﻝ:»ﺍﻟﻨﺎﺱ ﺭﺅﻳﺔ ﻟﻘﺼﺪ ﺍﻟﻌﺒﺎﺩﺓ ﺇﻇﻬﺎﺭ ﻫﻮ
ﺻﺎﺣﺒﻬﺎ ﻓﻴﺤﻤﺪﻭﺍ«)٢(
.
ﺍﻟﺼﻨﻌﺎﱐ ﻭﻗﺎﻝ:»ﺃ ﺍﻟﺮﻳﺎﺀﻣـﻊ ﺍﳌﻌﺼﻴﺔ ﻭﻳﺘﺮﻙ ،ﺍﻟﻄﺎﻋﺔ ﻳﻔﻌﻞ ﻥ
ﺍﷲ ﻏﲑ ﻣﻼﺣﻈﺔ.ﺩﻧﻴﻮﻱ ﳌﻘﺼﺪ ﻋﻠﻴﻬﺎ ﹶﻊﻠﱠﻄﻳ ﺃﻥ ﳛﺐ ﺃﻭ ،ﺎ ﳜﱪ ﺃﻭ
ﳓﻮﻩ ﺃﻭ ﻣﺎﻝ ﻣﻦ«)٣(
.
ﺍﻟﺼﻨﻌﺎﱐ ﺍﻹﻣﺎﻡ ﻓﺠﻤﻊ–ﺍﷲ ﺭﲪﻪ–ﺍﻟﺮﻳـﺎﺀ ﺑـﲔ ﺗﻌﺮﻳﻔﻪ ﰲ
ﻭﺍﻟﺴﻤﻌﺔ.
* * *
)١(ﺹ ﺍﳌﺆﻣﻨﲔ ﻣﻮﻋﻈﺔ ﺬﻳﺐ٢٢٨ﺹ ،٢٨٩.
)٢(ﺍﻟﺒﺎﺭﻱ ﻓﺘﺢ١١/١٣٦.
)٣(ﺍﻟﺴﻼﻡ ﺳﺒﻞ٤/٣٥٦.
- 7. ﺍﳋﻔ ﺍﻟﺸﺮﻙﻲ ١٠
ﻭﺍﻟﺴﻤﻌﺔ ﺍﻟﺮﻳﺎﺀ ﺑﲔ ﺍﻟﻔﺮﻕ
ﺍﷲ ﻋﺒﺪ ﺑﻦ ﺟﻨﺪﺏ ﻋﻦ–ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ–ﻗﺎﻝ:ﺍﻟﻨﱯ ﻗﺎﻝ:
»ﺑﻪ ﺍﷲ ﻳﺮﺍﺋﻲ ﻳﺮﺍﺋﻲ ﻭﻣﻦ ،ﺑﻪ ﺍﷲ ﻊﲰ ﻊﲰ ﻣﻦ«)١(
.
ﻟﻔﻆ ﻭﰲ:»ﺑﻪ ﺍﷲ ﺭﺍﺀﻯ ﺭﺍﺀﻯ ﻭﻣﻦ ،ﺑﻪ ﺍﷲ ﻊﲰ ﻊﲰ ﻣﻦ«)٢(
.
ﻭﺧﻼﺻﺘﻪ ،ﺗﻌﺮﻳﻔﻪ ﻓﺴﺒﻖ ﺍﻟﺮﻳﺎﺀ ﺃﻣﺎ:ﺭﺅﻳـﺔ ﻟﻘﺼﺪ ﺍﻟﻌﺒﺎﺩﺓ ﺇﻇﻬﺎﺭ
ﺻﺎﺣﺒﻬﺎ ﻓﻴﺤﻤﺪﻭﻥ ﳍﺎ ﺍﻟﻨﺎﺱ.
ﲰﻊ ﻣﻦ ﻣﺸﺘﻘﺔ ﻓﻬﻲ ﻌﺔﻤﺴﺍﻟ ﻭﺃﻣﺎ.ﻭﺍﳌﺮﺍﺍﻟﺮﻳـﺎﺀ ﰲ ﻣﺎ ﳓﻮ ﺎ ﺩ
ﺍﻟﺒﺼﺮ ﲝﺎﺳﺔ ﻭﺍﻟﺮﻳﺎﺀ ،ﺍﻟﺴﻤﻊ ﲝﺎﺳﺔ ﺗﺘﻌﻠﻖ ﻟﻜﻨﻬﺎ)٣(
.
ﻛﻘﺮﺍﺀﺓ ﺗﺴﻤﻊ ﺍﻟﱵ ﺍﻷﻣﻮﺭ ﰲ ﺇﻻ ﻳﻜﻮﻥ ﻻ ﻓﺎﻟﺘﺴﻤﻴﻊ ﻫﺬﺍ ﻭﻋﻠﻰ
ﻭﻏﲑﻫﺎ ﻭﺍﻟﻮﻋﻆ ،ﺗﻌﺎﱃ ﺍﷲ ﻭﺫﻛﺮ ،ﺍﻟﻘﺮﺁﻥ.
ﻭﳓﻮﻫﺎ ﻭﺍﻟﺼﺪﻗﺔ ﻛﺎﻟﺼﻼﺓ ﺗﺮﻯ ﺍﻟﱵ ﺍﻷﻋﻤﺎﻝ ﰲ ﻳﻜﻮﻥ ﻭﺍﻟﺮﻳﺎﺀ.
ﺍﻟﺘﺴ ﺃﻥ ﻳﺮﻯ ﺍﻟﻌﻠﻤﺎﺀ ﺑﻌﺾ ﺃﻥ ﺇﻻﻓﻴـﺪﺧﻞ ،ﻫﺬﺍ ﻣﻦ ﺃﻭﺳﻊ ﻤﻴﻊ
ﻋﻠﻴﻬـﺎ ﻳﻄﻠـﻊ ﱂ ﺍﻟـﱵ ﺎ ﻭﺇﺧﺒﺎﺭﻩ ﺃﻋﻤﺎﻟﻪ ﻋﻦ ﺍﻹﻧﺴﺎﻥ ﲢﺪﺙ ﻓﻴﻪ
ﺍﳌﺘﺤﺪﺙ.
ﻋﻨـﻪ ﺣﻜـﺎﻩ ﻛﻤﺎ ،ﺍﻟﺴﻼﻡ ﻋﺒﺪ ﺑﻦ ﺍﻟﻌﺰ ﻫﺬﺍ ﺇﱃ ﺫﻫﺐ ﻭﳑﻦ
)١(ﺍﻟﺒﺨﺎﺭﻱ ﺭﻭﺍﻩ)ﺍﻟﺒﺎﺭﻱ ﻓﺘﺢ١١/٤٠٨(ﺍﻟﺮﻗﺎﻕ ﻛﺘﺎﺏ ،:»ﻭﺍﻟﺴﻤﻌﺔ ﺍﻟﺮﻳﺎﺀ ﺑﺎﺏ«
١٣/١٦١ﺍﻷﺣﻜﺎﻡ ﻛﺘﺎﺏ ،»ﺍﷲ ﺷﻖ ﺷﺎﻕ ﻣﻦ ﺑﺎﺏﻋﻠﻴﻪ«.ﻣﺴﻠﻢ ﻭﺭﻭﺍﻩ)ﻣﺴﻠﻢ ﺷﺮﺡ
١٨/١٥٦(ﻭﺍﻟﺮﻗﺎﺋﻖ ﺍﻟﺰﻫﺪ ﻛﺘﺎﺏ.
)٢(ﻣﺴﻠﻢ ﺭﻭﺍﻩ)ﺍﻟﺸﺮﺡ١٨/١٥٦(ﻭﺍﻟﺮﻗﺎﺋﻖ ﺍﻟﺰﻫﺪ ﻛﺘﺎﺏ.
)٣(ﺍﻧﻈﺮ:ﺍﻟﺒﺎﺭﻱ ﻓﺘﺢ١١/٤٠٨.
- 8. ﺍﳋﻔ ﺍﻟﺸﺮﻙﻲ١١
ﺑﻘﻮﻟﻪ ﺍﻟﻔﺘﺢ ﰲ ﺣﺠﺮ ﺍﺑﻦ ﺍﳊﺎﻓﻆ:»ﺍﻟﺴﻼﻡ ﻋﺒﺪ ﺍﺑﻦ ﻭﻗﺎﻝ:ﺃﻥ ﺍﻟﺮﻳﺎﺀ
ﺑﻪ ﳛﺪﺙ ﰒ ﷲ ﻋﻤﻠﻪ ﳜﻔﻲ ﺃﻥ ﻭﺍﻟﺴﻤﻌﺔ ،ﺍﷲ ﻟﻐﲑ ﻳﻌﻤﻞﺍﻟﻨﺎﺱ«)١(
.
ﺍﻷﺷﻘﺮ ﻋﻤﺮ ﺍﻟﺪﻛﺘﻮﺭ ﻗﺎﻝ:»ﰲ ﻳـﺪﺧﻞ ﻻ ﻓﺎﻟﺮﻳﺎﺀ ﺫﻟﻚ ﻭﻋﻠﻰ
ﻗـﺪ ﺍﻟﻌﺒﺪ ﻷﻥ ﺍﻟﺘﺴﻤﻴﻊ؛ ﲞﻼﻑ ﻭﺍﻟﺮﺟﺎﺀ ﻛﺎﳋﻮﻑ ﺍﻟﻘﻠﺒﻴﺔ ﺍﻟﻌﺒﺎﺩﺍﺕ
ﻋﺒـﺪ ﺑـﻦ ﺍﻟﻌﺰ ﻳﻘﻮﻝ ﺍﻟﻨﺎﺱ ﺛﻨﺎﺀ ﺑﺬﻟﻚ ﻳﺮﻳﺪ ﻗﻠﺒﻪ ﻳﻜﻨﻪ ﻋﻤﺎ ﳛﺪﺙ
ﺍﻟﺴﻼﻡ:»ﺑﺄﻓﻌـﺎﻝ ﺇﻻ ﺭﻳﺎﺀ ﻻ ﺇﺫ ،ﺍﻟﺮﻳﺎﺀ ﻣﻦ ﻣﺼﻮﻧﺔ ﺍﻟﻘﻠﻮﺏ ﺃﻋﻤﺎﻝ
ﺃﻭ ﺮﻯﺗ ﻇﺎﻫﺮﺓﺴﻤﻊﺗ.ﻭﺍﳉـﻮﺍﺭﺡ ﺍﻟﻘﻠﻮﺏ ﻷﻋﻤﺎﻝ ﻋﺎﻡ ﻭﺍﻟﺘﺴﻤﻴﻊ
ﺑﺎﻟﺘﺴﻤﻴﻊ ﺇﻻ ﺗﻈﻬﺮ ﻻ ﺍﻟﱵ ﺍﻷﻋﻤﺎﻝ ﻣﻦ ﺍﻟﺼﻮﻡ ﺪﻋ ﻭﻗﺪ.
ﻗﺴﻤﲔ ﺇﱃ ﺍﻟﺘﺴﻤﻴﻊ ﻭﻗﺴﻢ:
ﺍﻷﻭﻝ:ﰒ ،ﻟﻪ ﺧﺎﻟﺼﺔ ﺍﻟﻄﺎﻋﺔ ﻳﻌﻤﻞ ﺃﻥ ﻭﻫﻮ ،ﺍﻟﺼﺎﺩﻗﲔ ﺗﺴﻤﻴﻊ
ﻳﻈﻬﺮﻫﺎ.ﻳﺆﺫﻭﻩ ﻭﻻ ،ﻭﻳﻨﻔﻌﻮﻩ ،ﻭﻳﻮﻗﺮﻩ ،ﻟﻴﻌﻈﻤﻮﻩ ،ﺎ ﺍﻟﻨﺎﺱ ﻊﻤﻭﻳﺴ.
ﻗﺎﻝ:ﳏﺮﻡ ﻭﻫﺬﺍ.ﻭﺍﳊﺪﻳﺚ ﺟﺎﺀ ﻗﺪ:»،ﺑـﻪ ﺍﷲ ﻊﲰ ﻊﲰ ﻣﻦ
ﺑﻪ ﺍﷲ ﺭﺍﺀﻯ ﺭﺍﺀﻯ ﻭﻣﻦ«ﺍﻟﺼﺎﺩﻗﲔ ﺗﺴﻤﻴﻊ ﻭﻫﺬﺍ.
ﺍﻟﺜﺎﱐ:ﻳﻘﻮﻝ ﺃﻥ ﻭﻫﻮ ﺍﻟﻜﺎﺫﺑﲔ ﺗﺴﻤﻴﻊ:،ﻳﺼـﻞ ﻭﱂ ﺻـﻠﻴﺖ
ﻳﺰﻙ ﻭﱂ ﻭﺯﻛﻴﺖ.ﻭﻏﺰﻭﺕ ،ﳛﺞ ﻭﱂ ﻭﺣﺠﺠﺖ ،ﻳﺼﻢ ﻭﱂ ﻭﺻﻤﺖ
ﻳﻐﺰ ﻭﱂ.ﺍﻷﻭﻝ ﻣﻦ ﺎﺒﺫﻧ ﺃﺷﺪ ﻓﻬﺬﺍ.ﺇﰒ ﺍﻟﺘﺴـﻤﻴﻊ ﺇﰒ ﻋﻠﻰ ﺯﺍﺩ ﻷﻧﻪ
ﺍﻟﻜﺬﺏ.ﻓﻗﺒﻴﺤﺘﲔ ﻣﻌﺼﻴﺘﲔ ﺑﺬﻟﻚ ﺄﺗﻰ.ﺍﻟﺼﺤﻴﺢ ﺍﳊﺪﻳﺚ ﰲ ﻭﺟﺎﺀ:
»ﺯﻭﺭ ﺛﻮﰊ ﻛﻼﺑﺲ ﻳﻌﻂ ﱂ ﲟﺎ ﻊﻤﺍﳌﺘﺴ«)٢(
.
)١(ﺍﻟﺒﺎﺭﻱ ﻓﺘﺢ١١/٤٠٨.
)٢(ﺍﶈﻔﻮﻅ:»ﺯﻭﺭ ﺛﻮﰊ ﻛﻼﺑﺲ ﻓﻬﻮ ﻳﻌﻂ ﱂ ﲟﺎ ﺗﺸﺒﻊ ﻣﻦ«ﰲ ﺍﻟﻠﻔﻆ ﺬﺍ ﻭﻫﻮ ،
=
- 9. ﺍﳋﻔ ﺍﻟﺸﺮﻙﻲ ١٢
ﺫﻟﻚ ﰲ ﺍﻟﺴﻼﻡ ﻋﺒﺪ ﺑﻦ ﺍﻟﻌﺰ ﻳﻘﻮﻝ:ﲰﻊ ﰒ ،ﺑﻌﺒﺎﺩﺍﺕ ﺭﺍﺀﻯ ﻟﻮ
ﺃﺷـﺪ ﻫﺬﺍ ﻭﺇﰒ ،ﺎﻌﲨﻴ ﻭﺍﻟﺮﻳﺎﺀ ﺑﺎﻟﺘﺴﻤﻴﻊ ﻳﺄﰒ ﻓﺈﻧﻪ ،ﻹﺧﻼﺻﻬﺎ ﹰﺎﳘﻣﻮ
ﺃﰒ ﻫﺬﺍ ﻷﻥ ،ﺑﻪ ﲰﻊ ﻣﺎ ﻳﻔﻌﻞ ﱂ ﺍﻟﺬﻱ ﺍﻟﻜﺎﺫﺏ ﻣﻦﻭﺗﺴـﻤﻴﻌﻪ ﺑﺮﻳﺎﺋﻪ
ﺁﺛﺎﻡ ﺛﻼﺛﺔ ﻭﻛﺬﺑﻪ«)١(
.
* * *
=
ﻭﻣﺴﻠﻢ ﺍﻟﺒﺨﺎﺭﻱ.
)١(ﺍﻧﻈﺮ:ﺹ ﺍﻹﺧﻼﺹ ﻛﺘﺎﺏ٩٥ﺑﻌﺪﻫﺎ ﻭﻣﺎ ،.ﺍﻷﺷﻘﺮ ﺳﻠﻴﻤﺎﻥ ﻋﻤﺮ ﻟﻠﺪﻛﺘﻮﺭ.
- 10. ﺍﳋﻔ ﺍﻟﺸﺮﻙﻲ١٣
ﻭﺍﳌﺮﺍﺋﲔ ﺍﻟﺮﻳﺎﺀ ﺫﻡ
ﻭﺍﳌﺮﺍﺋﲔ ﺍﻟﺮﻳﺎﺀ ﺗﺬﻡ ﻭﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﺁﻳﺎﺕ ﺟﺎﺀﺕ.ﻣﻦ ﺃﻧﻪ ﻭﺗﺒﲔ
ﻳﻘﺼـﺪ ﱂ ﺍﳌﺮﺍﺋﻲ ﻫﺬﺍ ﻷﻥ ﻭﺫﻟﻚ ﹰﺎ؛ﻛﺷﺮ ﻩﺪﻋ ﺑﻞ ،ﺍﳌﻨﺎﻓﻘﲔ ﺻﻔﺎﺕ
ﺑﻌﻤﻠﻪ ﺳﻮﺍﻩ ﺩﻭﻥ ﻭﺣﺪﻩ ﺍﷲ.ﺍﷲ ﺍﻟﻌﺎﺑﺪ ﻳﺮﻳﺪ ﺃﻥ ﻳﻘﺘﻀﻲ ﻭﺍﻹﺧﻼﺹ
ﺷﺮﻳﻚ ﻻﻟﻪ.
ﺃﻏﺮﺍﺿﻪ ﻟﺘﺤﺼﻴﻞ ﻣﻄﻴﺔ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺟﻌﻞ ﻭﺍﳌﺮﺍﺋﻲ.ﺍﺳـﺘﻌﻤﻞ ﻓﻘﺪ
ﻟﻸﻣﻮﺭ ﻭﻭﺿﻊ ﺑﺎﻟﺸﺮﻳﻌﺔ ﺗﻼﻋﺐ ﻭﻫﺬﺍ ،ﻷﺟﻠﻪ ﺗﺸﺮﻉ ﱂ ﻓﻴﻤﺎ ﺍﻟﻌﺒﺎﺩﺓ
ﻣﻮﺍﺿﻌﻬﺎ ﻏﲑ ﰲ.
ﺍﳌﺮﺍﺋﲔ ﺗﺘﻮﻋﺪ ﺍﻟﱵ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻨﺼﻮﺹ ﻭﻣﻦ:
١-ﺗﻌﺎﱃ ﻗﻮﻟﻪ:ﲔﱢﻠﺼﻤﹾﻠﻟ ﹲﻞﻳﻮﹶﻓ*ﻢﹺﻬﺗﹶﺎﻠـﺻ ﻦﻋ ﻢﻫ ﻦﻳﺬﱠﻟﺍ
ﻮﻫﺎﺳﹶﻥ*ﹶﻥُﻭﺀﺍﺮﻳ ﻢﻫ ﻦﻳﺬﱠﻟﺍ*ﹶﻥﻮﻋﺎﻤﹾﻟﺍ ﹶﻥﻮﻌﻨﻤﻳﻭ]ﺍﳌﺎﻋﻮﻥ:٤-
٧.[ﺑﺎﻟﻮﻳﻞ ﺍﻵﻳﺎﺕ ﻫﺬﻩ ﰲ ﺍﳌﺮﺍﺋﲔ ﺍﷲ ﻓﺘﻮﻋﺪ.ﻳﻌﻤﻠـﻮﻥ ﺍﻟﺬﻳﻦ ﻭﻫﻢ
ﺍﻟﻨﺎﺱ ﺭﺋﺎﺀ ﻷﺟﻞ ﺍﻷﻋﻤﺎﻝ.
٢-ﺗﻌﺎﱃ ﻭﻗﺎﻝ:ﺏﹶﺍﺬـﻋ ﻢـﻬﹶﻟ ﺕﹶﺎﺌﻴﺴﺍﻟ ﹶﻥﻭﺮﹸﻜﻤﻳ ﻦﻳﺬﱠﻟﺍﻭ
ﺪﻳﺪﺷ.ﺟﱪ ﺑﻦ ﳎﺎﻫﺪ ﻗﺎﻝ:ﺍﻟﺮﻳﺎﺀ ﺃﻫﻞ ﻫﻢ.
٣-ﺗﻌﺎﱃ ﻭﻗﺎﻝ:ﻑﻮـﻧ ﺎﻬﺘﻨﹺﻳﺯﻭ ﺎﻴﻧﺪﺍﻟ ﹶﺓﺎﻴﺤﹾﻟﺍ ﺪﹺﻳﺮﻳ ﹶﻥﹶﺎﻛ ﻦﻣ
ﹶﻥﻮﺴﺨﺒﻳ ﹶﺎﻟ ﺎﻬﻴﻓ ﻢﻫﻭ ﺎﻬﻴﻓ ﻢﻬﹶﻟﺎﻤﻋﹶﺃ ﻢﹺﻬﻴﹶﻟﹺﺇ.
ﻭﻏﲑﻩ ﳎﺎﻫﺪ ﻗﺎﻝ:»ﺍﻟﺮﻳﺎﺀ ﺃﻫﻞ ﰲ ﻧﺰﻟﺖ«.
ﻗﺘﺎﺩﺓ ﻭﻗﺎﻝ:»ﺍﷲ ﺟـﺎﺯﺍﻩ ﻭﻃﻠﺒﺘـﻪ ﻭﻧﻴﺘﻪ ﳘﻪ ﺍﻟﺪﻧﻴﺎ ﻛﺎﻧﺖ ﻣﻦ
ﲝـﺎ ﻳﻌﻄـﻰ ﺣﺴﻨﺔ ﻟﻪ ﻭﻟﻴﺲ ﺍﻵﺧﺮﺓ ﺇﱃ ﻳﻔﻀﻲ ﰒ ﺍﻟﺪﻧﻴﺎ ﰲ ﺴﻨﺎﺗﻪ
- 11. ﺍﳋﻔ ﺍﻟﺸﺮﻙﻲ ١٤
ﺟﺰﺍﺀ«.
٤-ﺗﻌﺎﱃ ﻭﻗﺎﻝ:ﻢﹸﻜﺗﹶﺎﻗﺪـﺻ ﹸﻮﺍﻠﻄﺒﺗ ﹶﺎﻟ ﻮﺍﻨﻣَﺁ ﻦﻳﺬﱠﻟﺍ ﺎﻬﻳﹶﺃ ﺎﻳ
ﹺﻡﻮﻴﹾﻟﺍﻭ ﻪﱠﻠﹺﺎﻟﺑ ﻦﻣﺆﻳ ﹶﺎﻟﻭ ﹺﺱﺎﻨﺍﻟ َﺀﹶﺎﺋﹺﺭ ﻪﹶﻟﺎﻣ ﻖﻔﻨﻳ ﻱﺬﱠﻟﹶﺎﻛ ﹶﻯﺫﹶﺄﹾﻟﺍﻭ ﻦﻤﹾﻟﹺﺎﺑ
ﹺﺮﺧَﺂﹾﻟﺍ]ﺍﻟﺒﻘﺮﺓ:٢٦٤.[
٥-ﺗﻌﺎﱃ ﻭﻗﺎﻝ:ﻢﻬﻋﺩﺎﺧ ﻮﻫﻭ ﻪﱠﻠﺍﻟ ﹶﻥﻮﻋﺩﺎﺨﻳ ﲔﻘﻓﺎﻨﻤﹾﻟﺍ ﱠﻥﹺﺇ
ﺱـﺎﻨﺍﻟ ﹶﻥُﻭﺀﺍﺮﻳ ﹶﻰﻟﺎﺴﹸﻛ ﻮﺍﻣﹶﺎﻗ ﺓﹶﺎﻠﺼﺍﻟ ﹶﻰﻟﹺﺇ ﻮﺍﻣﹶﺎﻗ ﹶﺍﺫﹺﺇﻭ]ﺍﻟﻨﺴـﺎﺀ:
١٤٢.[
٦-ﺗﻌﺎﱃ ﻗﻮﻟﻪ:ﹶـﺎﻟﻭ ﹺﺱـﺎﻨﺍﻟ َﺀﹶﺎﺋﹺﺭ ﻢﻬﹶﻟﺍﻮﻣﹶﺃ ﹶﻥﹸﻮﻘﻔﻨﻳ ﻦﻳﺬﱠﻟﺍﻭ
ﹺﺮﺧَﺂﹾﻟﺍ ﹺﻡﻮﻴﹾﻟﹺﺎﺑ ﹶﺎﻟﻭ ﻪﱠﻠﹺﺎﻟﺑ ﹶﻥﻮﻨﻣﺆﻳ]ﺍﻟﻨﺴـﺎﺀ:٣٨.[ﻣـﻦ ﻭﻏﲑﻫـﺎ
ﺍﻵﻳﺎﺕ.
ﻭﻣﻨﻬﺎ ﻛﺜﲑﺓ ﻓﻬﻲ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺃﻣﺎ:
١-ﻗﺎﻝ ﻳﺴﺎﺭ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻋﻦ:ﻫﺮﻳـﺮﺓ ﺃﰊ ﻋﻦ ﺍﻟﻨﺎﺱ ﺗﻔﺮﻕ–
ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ–ﻟﻪ ﻓﻘﺎﻝ:ﺍﻟﺸﺎﻡ ﺃﻫﻞ ﻧﺎﺗﻞ)١(
:ﺣـﺪﺛﻨﺎ ﺍﻟﺸﻴﺦ ﺃﻳﻬﺎ
ﺍﷲ ﺭﺳﻮﻝ ﻣﻦ ﲰﻌﺘﻪ ﹰﺎﺜﺣﺪﻳﻗﺎﻝ:ﻧﻌﻢ.ﺍﷲ ﺭﺳـﻮﻝ ﲰﻌـﺖ
ﻳﻘﻮﻝ:»ﺍﺳﺘﺸـﻬﺪ ﺭﺟﻞ ،ﻋﻠﻴﻪ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻮﻡ ﻳﻘﻀﻲ ﺍﻟﻨﺎﺱ ﺃﻭﻝ ﺇﻥ
ﻓﻌﺮﻓﻬﺎ ﻧﻌﻤﻪ ﻓﻌﺮﻓﻪ ﺑﻪ ﻓﺄﰐ.ﻗﺎﻝ:ﻗﺎﻝ ﻓﻴﻬﺎ؟ ﻋﻤﻠﺖ ﻓﻤﺎ:ﻗﺎﺗﻠـﺖ
ﺍﺳﺘﺸﻬﺪﺕ ﺣﱴ ﻓﻴﻚ.ﻗﺎﻝ:ﻛﺬﺑﺖ.ﻳﻘـﺎﻝ ﺣﱴ ﻗﺎﺗﻠﺖ ﻭﻟﻜﻨﻚ
ﻗﻴﻞ ﻓﻘﺪ ﺟﺮﻱﺀ ﺇﻧﻚ.ﰲ ﺃﻟﻘﻲ ﺣﱴ ﻭﺟﻬﻪ ﻋﻠﻰ ﻓﺴﺤﺐ ﺑﻪ ﺃﻣﺮ ﰒ
ﺍﻟﻨﺎﺭ.
)١(ﻫﻮ:ﺻﺤﺎﰊ ﻭﺃﺑﻮﻩ ﺎﻴﺗﺎﺑﻌ ﻭﻛﺎﻥ ،ﻓﺴﻠﻄﲔ ﺃﻫﻞ ﻣﻦ ﺍﻟﺸﺎﻣﻲ ﺍﳊﺰﺍﻣﻲ ﻗﻴﺲ ﺑﻦ ﻧﺎﺗﻞ.
- 12. ﺍﳋﻔ ﺍﻟﺸﺮﻙﻲ١٥
ﺗﻌﻠ ﻭﺭﺟﻞﻧﻌﻤﻪ ﻓﻌﺮﻓﻪ ،ﺑﻪ ﻓﺄﺗﻰ ،ﺍﻟﻘﺮﺁﻥ ﻭﻗﺮﺃ ﻭﻋﻠﻤﻪ ﺍﻟﻌﻠﻢ ﻢ
ﻓﻌﺮﻓﻬﺎ.ﻗﺎﻝ:ﻓﻴﻬﺎ ﻋﻤﻠﺖ ﻓﻤﺎ:ﻗﺎﻝ:ﻭﻋﻠﻤﺘـﻪ ﺍﻟﻘـﺮﺁﻥ ﺗﻌﻠﻤﺖ
ﺍﻟﻘﺮﺁﻥ ﻓﻴﻚ ﻭﻗﺮﺃﺕ.ﻗﺎﻝ:ﻟﻴﻘـﺎﻝ ﺍﻟﻌﻠـﻢ ﺗﻌﻠﻤﺖ ﻭﻟﻜﻦ ﻛﺬﺑﺖ
ﻗﻴﻞ ﻓﻘﺪ ،ﻗﺎﺭﺉ ﻫﻮ ﻟﻴﻘﺎﻝ ﺍﻟﻘﺮﺁﻥ ﻭﻗﺮﺃﺕ ،ﻋﺎﱂ.ﻓﺴﺤﺐ ﺑﻪ ﺃﻣﺮ ﰒ
ﺍﻟﻨﺎﺭ ﰲ ﺃﻟﻘﻲ ﺣﱴ ﻭﺟﻬﻪ ﻋﻠﻰ.
ﻋﻠﻴﻪ ﺍﷲ ﻭﺳﻊ ﻭﺭﺟﻞﻛﻠﻪ ﺍﳌﺎﻝ ﺃﺻﻨﺎﻑ ﻣﻦ ﻭﺃﻋﻄﺎﻩ.ﺑﻪ ﻓﺄﺗﻰ
ﻗﺎﻝ ،ﻓﻌﺮﻓﻬﺎ ﻧﻌﻤﻪ ﻓﻌﺮﻓﻪ:ﻗﺎﻝ ﻓﻴﻬﺎ؟ ﻋﻤﻠﺖ ﻓﻤﺎ:ﻣـﻦ ﺗﺮﻛﺖ ﻣﺎ
ﻗـﺎﻝ ،ﻟﻚ ﻓﻴﻬﺎ ﺃﻧﻔﻘﺖ ﺇﻻ ﻓﻴﻬﺎ ﻳﻨﻔﻖ ﺃﻥ ﲢﺐ ﺳﺒﻴﻞ:ﻛـﺬﺑﺖ.
ﻟﻴﻘﺎﻝ ﻓﻌﻠﺖ ﻭﻟﻜﻨﻚ:ﻋﻠﻰ ﻓﺴﺤﺐ ﺑﻪ ﺃﻣﺮ ﰒ ،ﻗﻴﻞ ﻓﻘﺪ ،ﺟﻮﺍﺩ ﻫﻮ
ﺍﻟﻨﺎﺭ ﰲ ﺃﻟﻘﻲ ﰒ ﻭﺟﻬﻪ«)١(
.
ﺭﻭﺍﻳﺔ ﻭﰲ:ﺣﺪﺙ ﺍﻷﺷﺒﺤﻲ ﺎﻴﺷﻔ ﺃﻥ:»ﻫـﻮ ﻓﺈﺫﺍ ﺍﳌﺪﻳﻨﺔ ﰲ ﺃﻧﻪ
ﻓﻘﺎﻝ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ﺍﺟﺘﻤﻊ ﻗﺪ ﺑﺮﺟﻞ:ﻗﺎﻟﻮﺍ ﻫﺬﺍ؟ ﻣﻦ:ﻫﺮﻳﺮﺓ ﺃﺑﻮ.ﻗﺎﻝ:
ﻣﻨﻪ ﻓﺪﻧﻮﺕ.ﺳﻜﺖ ﻓﻠﻤﺎ ،ﺍﻟﻨﺎﺱ ﳛﺪﺙ ﻭﻫﻮ ،ﻳﺪﻳﻪ ﺑﲔ ﻗﻌﺪﺕ ﺣﱴ
ﻟﻪ ﻗﻠﺖ ﻭﺧﻼ:ﺭﺳﻮﻝ ﻣﻦ ﲰﻌﺘﻪ ﹰﺎﺜﺣﺪﻳ ﺣﺪﺛﺘﲏ ﳌﺎ ّﻖﻭﲝ ّﻖﲝ ﺃﺳﺄﻟﻚ
ﺍﷲﻭﻋﻠﻤﺘﻪ ﻋﻘﻠﺘﻪ.ﻫﺮﻳﺮﺓ ﺃﺑﻮ ﻓﻘﺎﻝ:ﻷﺣـﺪﺛ ،ﹸﻞﺃﻓﻌﹰﺎﺜﺣـﺪﻳ ﻨﻚ
ﺍﷲ ﺭﺳﻮﻝ ﺣﺪﺛﻨﻴﻪﻎﺸﻧ ﰒ ﻭﻋﻠﻤﺘﻪ ﻋﻘﻠﺘﻪ)٢(
،ﻧﺸـﻐﺔ ﻫﺮﻳﺮﺓ ﺃﺑﻮ
ﻓﻘﺎﻝ ﺃﻓﺎﻕ ﰒ ،ﹰﻼﻗﻠﻴ ﻓﻤﻜﺜﻨﺎ:ﺍﷲ ﺭﺳﻮﻝ ﺣﺪﺛﻨﻴﻪ ﹰﺎﺜﺣﺪﻳ ﻷﺣﺪﺛﻨﻚ
ﻭﻏﲑﻩ ﻏﲑﻱ ﺃﺣﺪ ﻣﻌﻨﺎ ﻣﺎ ﺍﻟﺒﻴﺖ ﻫﺬﺍ ﰲ ﻭﻫﻮ ﺃﻧﺎ.ﻫﺮﻳﺮﺓ ﺃﺑﻮ ﻧﺸﻎ ﰒ
)١(ﻣﺴﻠﻢ ﺭﻭﺍﻩ٣/١٥١٣)١٩٠٥.(
)٢(ﻎﺸﻧ:ﹰﺎﻓﺧﻮ ﺃﻭ ﹰﺎﻔﺃﺳ ﻋﻠﻴﻪ ﻳﻐﺸﻰ ﻛﺎﺩ ﺣﱴ ﺷﻬﻖ ﺃﻱ.
- 13. ﺍﳋﻔ ﺍﻟﺸﺮﻙﻲ ١٦
ﺍﺭﺧﺎ ﻣﺎﻝ ﰒ ﺷﺪﻳﺪﺓ ﻧﺸﻐﺔ)١(
ﻭﺟﻬﻪ ﻋﻠﻰ.ﹰﻼﻃﻮﻳ ﻓﺄﺳﻨﺪﺗﻪ.ﺃﻓـﺎﻕ ﰒ
ﻓﻘﺎﻝ:ﺍﷲ ﺭﺳﻮﻝ ﺣﺪﺛﲏ:»ﻳـﻮﻡ ﻛﺎﻥ ﺇﺫﺍ ﻭﺗﻌﺎﱃ ﺗﺒﺎﺭﻙ ﺍﷲ ﺇﻥ
ﺟﺎﺛﻴﺔ ﺃﻣﺔ ﻭﻛﻞ ﺑﻴﻨﻬﻢ ﻟﻴﻘﻀﻲ ،ﺍﻟﻌﺒﺎﺩ ﺇﱃ ﻳﻨﺰﻝ ﺍﻟﻘﻴﺎﻣﺔ.
ﺍﻟﻘﺮﺁﻥ ﲨﻊ ﺭﺟﻞ ﺑﻪ ﺪﻋﻰﻳ ﻣﻦ ﻓﺄﻭﻝ.ﺳـﺒﻴﻞ ﰲ ﹸﺘﻞﻗ ﻭﺭﺟﻞ
ﺍﳌﺎﻝ ﻛﺜﲑ ﻭﺭﺟﻞ ،ﺍﷲ.ﻟﻠﻘﺎﺭﺉ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﻓﻴﻘﻮﻝ:ﻣﺎ ّﻤﻚﹶﻠﻋﺃ ﺃﱂ
ﻗﺎﻝ ﺭﺳﻮﱄ؟ ﻋﻠﻰ ﺃﻧﺰﻟﺖ:ﻳﺎ ﺑﻠﻰﺭﺏ.ﻗﺎﻝ:ﻓﻴﻤـﺎ ﻋﻤﻠـﺖ ﻓﻤﺎ
ﻗﺎﻝ ﻋﻠﻤﺖ؟:ﺍﻟﻨﻬﺎﺭ ﻭﺁﻧﺎﺀ ﺍﻟﻠﻴﻞ ﺁﻧﺎﺀ ﺑﻪ ﺃﻗﻮﻡ ﻛﻨﺖ.ﺍﷲ ﻓﻴﻘـﻮﻝ
ﻟﻪ ﻭﺟﻞ ﻋﺰ:ﺍﳌﻼﺋﻜﺔ ﻟﻪ ﻭﺗﻘﻮﻝ ﻛﺬﺑﺖ:ﺗﺒﺎﺭﻙ ﺍﷲ ﻭﻳﻘﻮﻝ ،ﻛﺬﺑﺖ
ﻭﺗﻌﺎﱃ:ﻳﻘﺎﻝ ﺃﻥ ﺃﺭﺩﺕ ﺑﻞ:ﺫﻟﻚ ﻗﻴﻞ ﻭﻗﺪ ﻗﺎﺭﺉ ﻓﻼﻥ.
ﻭﺟﻞ ﻋﺰ ﺍﷲ ﻓﻴﻘﻮﻝ ،ﺍﳌﺎﻝ ﺑﺼﺎﺣﺐ ﻭﻳﺆﰐ:ﻋﻠﻴـﻚ ﺃﻭﺳﻊ ﺃﱂ
ﲢﺘ ﺃﺩﻋﻚ ﱂ ﺣﱴﻗﺎﻝ ﺃﺣﺪ؟ ﺇﱃ ﺎﺝ:ﻗـﺎﻝ ،ﺭﺏ ﻳﺎ ﺑﻠﻰ:ﻓﻤـﺎﺫﺍ
ﻗﺎﻝ ﺁﺗﻴﺘﻴﻚ؟ ﻓﻴﻤﺎ ﻋﻤﻠﺖ:ﻓﻴﻘﻮﻝ ،ﻭﺃﺗﺼﺪﻕ ،ﺍﻟﺮﺣﻢ ﺃﺻﻞ ﻛﻨﺖ
ﻟﻪ ﺍﷲ:ﺍﳌﻼﺋﻜﺔ ﻭﺗﻘﻮﻝ ،ﻛﺬﺑﺖ:ﺗﺒـﺎﺭﻙ ﺍﷲ ﻭﻳﻘـﻮﻝ ،ﻛـﺬﺑﺖ
ﻭﺗﻌﺎﱃ:ﻓﻼﻥ ﻳﻘﺎﻝ ﺃﻥ ﺃﺭﺩﺕ ﺑﻞ:ﺫﻟﻚ ﻗﻴﻞ ﻭﻗﺪ ،ﺟﻮﺍﺩ.
ﻟﻪ ﺍﷲ ﻓﻴﻘﻮﻝ ،ﺍﷲ ﺳﺒﻴﻞ ﰲ ﹸﺘﻞﻗ ﺑﺎﻟﺬﻱ ﻭﻳﺆﰐ:ﻗﺘﻠـﺖ؟ ﻓﺒﻤﺎﺫﺍ
ﻓﻴﻘﻮﻝ:ﻗﺘﻠـﺖ ﺣﱴ ﻓﻘﺎﺗﻠﺖ ﺳﺒﻴﻠﻚ ﰲ ﺑﺎﳉﻬﺎﺩ ﺕﺃﻣﺮ ،ﺭﺏ ﺃﻱ.
ﻟﻪ ﺍﷲ ﻓﻴﻘﻮﻝ:ﺍﳌﻼﺋﻜﺔ ﻭﺗﻘﻮﻝ ،ﻛﺬﺑﺖ:ﺍﷲ ﻭﻳﻘﻮﻝ ﻛﺬﺑﺖ:ﺑـﻞ
ﻳﻘﺎﻝ ﺃﻥ ﺃﺭﺩﺕ:ﺫﻟﻚ ﻗﻴﻞ ﻓﻘﺪ ﺟﺮﻱﺀ ﻓﻼﻥ«ﺍﷲ ﺭﺳﻮﻝ ﺿﺮﺏ ﰒ
ﻓﻘﺎﻝ ﺭﻛﺒﱵ ﻋﻠﻰ:»ﺍﷲ ﺧﻠـﻖ ﺃﻭﻝ ﺍﻟﺜﻼﺛﺔ ﺃﻭﻟﺌﻚ ﻫﺮﻳﺮﺓ ﺃﺑﺎ ﻳﺎ
ﺍﻟﻘﻴﺎﻣﺔ ﻳﻮﻡ ﺍﻟﻨﺎﺭ ﻢ ﺴﻌﺮﺗ«.
)١(ﺃﻱ:ﺳﻘﻂ.
- 14. ﺍﳋﻔ ﺍﻟﺸﺮﻙﻲ١٧
ﺍﻟ ﻗﺎﻝﺍﳌﺪﻳﲏ ﻋﺜﻤﺎﻥ ﺃﺑﻮ ﻮﻟﻴﺪ:ﺍﻟﺬﻱ ﻫﻮ ﺎﻴﺷﻔ ﺃﻥ ﻋﻘﺒﺔ ﻭﺃﺧﱪﱐ
ﺬﺍ ﻓﺄﺧﱪﻩ ﻣﻌﺎﻭﻳﺔ ﻋﻠﻰ ﺩﺧﻞ.ﻋﺜﻤﺎﻥ ﺃﺑﻮ ﻗﺎﻝ:ﺑـﻦ ﺍﻟﻌﻼﺀ ﻭﺣﺪﺛﲏ
ﻗﺎﻝ ﳌﻌﺎﻭﻳﺔ ﹰﺎﻓﺳﻴﺎ ﻛﺎﻥ ﺃﻧﻪ ﺣﻜﻴﻢ ﺃﰊ:ﺬﺍ ﻓﺄﺧﱪﻩ ﺭﺟﻞ ﻋﻠﻴﻪ ﻓﺪﺧﻞ
ﻫﺮﻳﺮﺓ ﺃﰊ ﻋﻦ.ﻣﻌﺎﻭﻳﺔ ﻓﻘﺎﻝ:ﻫﺬﺍ ﻫﺆﻻﺀ ﻓﻌﻞ ﻗﺪ.ﺑﻘـﻲ ﲟﻦ ﻓﻜﻴﻒ
ﻣﻌﺎ ﺑﻜﻰ ﰒ ﺍﻟﻨﺎﺱ؟ ﻣﻦﻭﻗﻠﻨﺎ ،ﻫﺎﻟﻚ ﺃﻧﻪ ﻇﻨﻨﺎ ﺣﱴ ﺍﺪﺷﺪﻳ ًﺀﺑﻜﺎ ﻭﻳﺔ:
ﻭﻗﺎﻝ ﻭﺟﻬﻪ ﻋﻦ ﻭﻣﺴﺢ ﻣﻌﺎﻭﻳﺔ ﺃﻓﺎﻕ ﰒ ّﺮﺑﺸ ﺍﻟﺮﺟﻞ ﻫﺬﺍ ﺟﺎﺀﻧﺎ ﻗﺪ:
ﻭﺭﺳﻮﻟﻪ ﺍﷲ ﺻﺪﻕ:
ﻢﻬﹶﻟـﺎﻤﻋﹶﺃ ﻢﹺﻬﻴﹶﻟﹺﺇ ﻑﻮﻧ ﺎﻬﺘﻨﹺﻳﺯﻭ ﺎﻴﻧﺪﺍﻟ ﹶﺓﺎﻴﺤﹾﻟﺍ ﺪﹺﻳﺮﻳ ﹶﻥﹶﺎﻛ ﻦﻣ
ﹶﻥﻮﺴﺨﺒﻳ ﹶﺎﻟ ﺎﻬﻴﻓ ﻢﻫﻭ ﺎﻬﻴﻓ*ﻚﺌﹶﻟﹸﻭﺃﱠﺎﻟﹺﺇ ﺓﺮﺧَﺂﹾﻟﺍ ﻲﻓ ﻢﻬﹶﻟ ﺲﻴﹶﻟ ﻦﻳﺬﱠﻟﺍ
ﹶﻥﹸﻮﻠﻤﻌﻳ ﻮﺍﻧﹶﺎﻛ ﺎﻣ ﹲﻞﻃﺎﺑﻭ ﺎﻬﻴﻓ ﻮﺍﻌﻨﺻ ﺎﻣ ﹶﻂﹺﺒﺣﻭ ﺭﺎﻨﺍﻟ)١(
.
ﺍﻟﻨﻮﻭﻱ ﺍﻹﻣﺎﻡ ﻗﺎﻝ–ﺍﷲ ﺭﲪﻪ-:»ﻗﻮﻟﻪﻭﺍﻟﻌﺎﱂ ﺍﻟﻐﺎﺯﻱ ﰲ
ﻋﻠﻰ ﺩﻟﻴﻞ ﺍﻟﻨﺎﺭ ﻭﺇﺩﺧﺎﳍﻢ ﺍﷲ ﻟﻐﲑ ﺫﻟﻚ ﻓﻌﻠﻬﻢ ﻋﻠﻰ ﻢﻭﻋﻘﺎ ،ﻭﺍﳉﻮﺍﺩ
ﲢ ﺗﻐﻠﻴﻆﻭﺟـﻮﺏ ﻋﻠـﻰ ﺍﳊـﺚ ﻭﻋﻠـﻰ ﻋﻘﻮﺑﺘﻪ ﻭﺷﺪﺓ ﺍﻟﺮﻳﺎﺀ ﺮﱘ
ﺗﻌﺎﱃ ﻗﺎﻝ ﻛﻤﺎ ﺍﻷﻋﻤﺎﻝ ﰲ ﺍﻹﺧﻼﺹ:ﻪﱠﻠﺍﻟ ﻭﺍﺪﺒﻌﻴﻟ ﱠﺎﻟﹺﺇ ﻭﺍﺮﻣﹸﺃ ﺎﻣﻭ
ﻦﻳﺪﺍﻟ ﻪﹶﻟ ﲔﺼﻠﺨﻣ«)٢(
.ﺃ.ﻫـ.
٢-،ﺃﺑﻴﻪ ﻋﻦ ،ﺍﳋﺪﺭﻱ ﺳﻌﻴﺪ ﺃﰊ ﺑﻦ ﺍﻟﺮﲪﻦ ﻋﺒﺪ ﺑﻦ ﺢﻴﺑﺭ ﻭﻋﻦ
ﻗﺎﻝ ،ﺟﺪﻩ ﻋﻦ:ﺍﷲ ﺭﺳﻮﻝ ﻋﻠﻴﻨﺎ ﺧﺮﺝﻭﳓﻦﺍﳌﺴـﻴﺢ ﻧﺘـﺬﺍﻛﺮ
ﻓﻘﺎﻝ ﺍﻟﺪﺟﺎﻝ:»ﻣـﻦ ﻋﻨـﺪﻱ ﻋﻠﻴﻜﻢ ﺃﺧﻮﻑ ﻫﻮ ﲟﺎ ﺃﺧﱪﻛﻢ ﺃﻻ
)١(ﻭﺍﻟﺘﺮ ﺍﻟﺘﺮﻏﻴﺐ ﺻﺤﻴﺢﺭﻗﻢ ﻟﻸﻟﺒﺎﱐ ﻫﻴﺐ)٢٠(ﻳﻘﻮﻟﻪ ﻭﻣﺎ ﺍﻟﺮﻳﺎﺀ ﻣﻦ ﺍﻟﺘﺮﻫﻴﺐ ﺑﺎﺏ
ﻣﻨﻪ ﹰﺎﺌﺷﻴ ﺧﺎﻑ ﻣﻦ.
)٢(ﻟﻠﻨﻮﻭﻱ ﻣﺴﻠﻢ ﺷﺮﺡ١٣/٧٥.
- 15. ﺍﳋﻔ ﺍﻟﺸﺮﻙﻲ ١٨
ﺍﻟﺪﺟﺎﻝ؟ ﺍﳌﺴﻴﺢ«ﻓﻘﻠﻨﺎ:ﺍﷲ ﺭﺳﻮﻝ ﻳﺎ ﺑﻠﻰ.ﻓﻘﺎﻝ:»ﺍﳋﻔﻲ ﺍﻟﺸﺮﻙ
ﺭﺟﻞ ﻧﻈﺮ ﻣﻦ ﻳﺮﻯ ﳌﺎ ﺻﻼﺗﻪ ﻓﻴﺰﻳﻦ ﻓﻴﺼﻠﻲ ﺍﻟﺮﺟﻞ ﻳﻘﻮﻡ ﺃﻥ«)١(
.
ﺍﻟﻮﻫـﺎﺏ ﻋﺒـﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﷲ ﻋﺒﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺸﻴﺦ ﻗﺎﻝ:
»ﻴﺧﻔ ﹰﺎﻛﺷﺮ ﺍﻟﺮﻳﺎﺀ ﲰﻲﰲ ﻭﳜﻔﻲ ،ﷲ ﻋﻤﻠﻪ ﺃﻥ ﻳﻈﻬﺮ ﺻﺎﺣﺒﻪ ﻷﻥ ،ﺎ
ﺍﳉﻠﻲ ﺍﻟﺸﺮﻙ ﲞﻼﻑ ﷲ ﺃﻧﻪ ﺑﺈﻇﻬﺎﺭﻩ ﺗﺰﻳﻦ ﻭﺇﳕﺎ ،ﻟﻐﲑﻩ ﺃﻧﻪ ﻗﻠﺒﻪ«)٢(
.
٣-ﺍﷲ ﺭﺳﻮﻝ ﺃﻥ ﻟﺒﻴﺪ ﺑﻦ ﳏﻤﻮﺩ ﻭﻋﻦﻗﺎﻝ:»ﺍﻟﻨﺎﺱ ﺃﻳﻬﺎ ﻳﺎ
ﺍﻟﺴﺮﺍﺋﺮ ﻭﺷﺮﻙ ﺇﻳﺎﻛﻢ«ﻗﺎﻟﻮﺍ:ﺍﷲ ﺭﺳﻮﻝ ﻳﺎ.ﺍﻟﺴـﺮﺍﺋﺮ؟ ﺷﺮﻙ ﻭﻣﺎ
ﻗﺎﻝ:»ﺟ ﺻﻼﺗﻪ ﻓﻴﺰﻳﻦ ﻓﻴﺼﻠﻲ ﺍﻟﺮﺟﻞ ﻳﻘﻮﻡﻧﻈـﺮ ﻣﻦ ﻳﺮﻯ ﳌﺎ ﺍﺪﺎﻫ
ﺍﻟﺴﺮﺍﺋﺮ ﺷﺮﻙ ﻓﺬﻟﻚ ،ﺇﻟﻴﻪ ﺍﻟﻨﺎﺱ«)٣(
.
٤-ﻗﺎﻝ ﺭﻭﺍﻳﺔ ﻭﰲ:»ﺍﻟﺸﺮﻙ ﻋﻠﻴﻜﻢ ﺃﺧﺎﻑ ﻣﺎ ﺃﺧﻮﻑ ﺇﻥ
ﺍﻷﺻﻐﺮ«ﻗﺎﻟﻮﺍ:ﻗﺎﻝ ﺍﷲ؟ ﺭﺳﻮﻝ ﻳﺎ ﺍﻷﺻﻐﺮ ﺍﻟﺸﺮﻙ ﻭﻣﺎ:»،ﺍﻟﺮﻳـﺎﺀ
ﺑﺄﻋﻤﺎﳍﻢ ﺍﻟﻨﺎﺱ ﺟﺰﻯ ﺇﺫﺍ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﻳﻘﻮﻝ:ﺍﻟـﺬﻳﻦ ﺇﱃ ﺍﺫﻫﺒﻮﺍ
ﲡ ﻫﻞ ﻓﺎﻧﻈﺮﻭﺍ ﺍﻟﺪﻧﻴﺎ ﰲ ﺗﺮﺍﺀﻭﻥ ﻛﻨﺘﻢﺟﺰﺍﺀ ﻋﻨﺪﻫﻢ ﺪﻭﻥً«)٤(
.
ﺍﻟﻮﻫﺎﺏ ﻋﺒﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﷲ ﻋﺒﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺸﻴﺦ ﻗﺎﻝ:»ﻭﳌﺎ
)١(ﻣﺎﺟﻪ ﺍﺑﻦ ﺭﻭﺍﻩ٢/١٤٠٦)٤٢٠٤(ﺻﺤﻴﺢ ﰲ ﻛﻤﺎ ،ﺍﻷﻟﺒﺎﱐ ﺇﺳﻨﺎﺩﻩ ﻭﺣﺴﻦ ،
ﻭﺍﻟﺘﺮﻫﻴﺐ ﺍﻟﺘﺮﻏﻴﺐ)٢٧.(
)٢(ﺹ ﺍﻟﺘﻮﺣﻴﺪ ﻛﺘﺎﺏ ﺷﺮﺡ ﰲ ﺍﳊﻤﻴﺪ ﺍﻟﻌﺰﻳﺰ ﺗﻴﺴﲑ٤٠١.
)٣(ﺍﻟﺘﺮﻏﻴﺐ ﺻﺤﻴﺢﻭﺍﻟﺘﺮﻫﻴﺐ)٢٨.(
)٤(ﺍﳌﺴﻨﺪ ﰲ ﺃﲪﺪ ﺭﻭﺍﻩ٥/٤٢٨ﰲ ﺣﺠﺮ ﺍﺑﻦ ﻭﻗﺎﻝ ،»ﺍﳌﺮﺍﻡ ﺑﻠﻮﻍ«ﺹ٣٦٩:
»ﺣﺴﻦ ﺑﺈﺳﻨﺎﺩ ﺃﲪﺪ ﺃﺧﺮﺟﻪ«.ﺑﺎﺯ ﺑﻦ ﺍﻟﻌﺰﻳﺰ ﻋﺒﺪ ﺷﻴﺨﻨﺎ ﲰﺎﺣﺔ ﻭﻗﺎﻝ–ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﻪ
-:ﺟﻴﺪ ﺑﺈﺳﻨﺎﺩ ﻭﻏﲑﻩ ﺃﲪﺪ ﺭﻭﺍﻩ.
- 16. ﺍﳋﻔ ﺍﻟﺸﺮﻙﻲ١٩
ﺇﻻ ﺍﳋﻠـﻖ ﻗﻠﻮﺏ ﰲ ﻭﺍﳌﻨﺰﻟﺔ ﺍﻟﺮﻳﺎﺳﺔ ﳏﺒﺔ ﻋﻠﻰ ﳎﺒﻮﻟﺔ ﺍﻟﻨﻔﻮﺱ ﻛﺎﻧﺖ
ﺍﷲ ﺳﻠﻢ ﻣﻦ.ﻫﺬﺍ ﻛﻞ–ﺍﻷﺻﻐﺮ ﺍﻟﺸﺮﻙ ﺃﻱ–ﳜـﺎﻑ ﻣﺎ ﺃﺧﻮﻑ
ﺍﷲ ﻋﺼـﻤﻪ ﻣﻦ ﻭﺍﳌﻌﺼﻮﻡ ،ﺫﻟﻚ ﺇﱃ ﺍﻟﺪﺍﻋﻲ ﻟﻘﻮﺓ ،ﺍﻟﺼﺎﳊﲔ ﻋﻠﻰ.
ﻭﻫﻗﻠـﻮﺏ ﰲ ﻣﻌﺪﻭﻡ ﺇﻣﺎ ﻓﺈﻧﻪ ،ﺍﻷﻛﱪ ﺍﻟﺸﺮﻙ ﺇﱃ ﺍﻟﺪﺍﻋﻲ ﲞﻼﻑ ﺬﺍ
ﻣـﻦ ﻋﻨﺪﻫﻢ ﺃﺳﻬﻞ ﺍﻟﻨﺎﺭ ﰲ ﺍﻹﻟﻘﺎﺀ ﻳﻜﻮﻥ ﻭﳍﺬﺍ ،ﺍﻟﻜﺎﻣﻠﲔ ﺍﳌﺆﻣﻨﲔ
ﺍﻟﻜﻔﺮ.ﺿﻌﻴﻒ ﻭﺇﻣﺎ.ﺍﻟﻌﺎﻓﻴﺔ ﻣﻊ ﻫﺬﺍ«.
ﻓـ ﺍﻟﺒﻼﺀ ﻣﻊ ﻭﺇﻣﺎﻲﻓ ﺖﹺﺑﱠﺎﺜﺍﻟ ﹺﻝﻮﹶﻘﹾﻟﹺﺎﺑ ﻮﺍﻨﻣَﺁ ﻦﻳﺬﱠﻟﺍ ﻪﱠﻠﺍﻟ ﺖﺒﹶﺜﻳ
ﻴﻧﺪﺍﻟ ﺓﺎﻴﺤﹾﻟﺍـﺎﻣ ﻪﱠـﻠﺍﻟ ﹸﻞﻌﹾﻔﻳﻭ ﲔﻤﻟﱠﺎﻈﺍﻟ ﻪﱠﻠﺍﻟ ﱡﻞﻀﻳﻭ ﺓﺮﺧَﺂﹾﻟﺍ ﻲﻓﻭ ﺎ
ُﺀﺎﺸﻳ.ﺧﻮﻓﻪ ﺻﺎﺭ ﻓﻠﺬﻟﻚﻟﻘـﻮﺓ ﺃﺷﺪ ﺍﻟﺮﻳﺎﺀ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻋﻠﻰ
ﺗﻘﺪﻡ ﳌﺎ ﺍﻷﻛﱪ ﺍﻟﺸﺮﻙ ﺩﻭﻥ ،ﻭﻛﺜﺮﺗﻪ ﺍﻟﺪﺍﻋﻲ.ﺑﺪ ﻻ ﺃﻧﻪ ﺃﺧﱪ ﺃﻧﻪ ﻣﻊ
ﺃﻥ ﻟﻺﻧﺴـﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻧﻪ ﻋﻠﻰ ﻓﺪﻝ ،ﺃﻣﺘﻪ ﰲ ﺍﻷﻭﺛﺎﻥ ﻋﺒﺎﺩﺓ ﻭﻗﻮﻉ ﻣﻦ
ﻋﻠـﻰ ﹰـﺎﻓﺧﻮ ﺍﻷﺻـﻐﺮ ﻛﺎﻥ ﺇﺫﺍ ﺍﻷﻛﱪ ﺍﻟﺸﺮﻙ ﻧﻔﺴﻪ ﻋﻠﻰ ﳜﺎﻑ
ﳜﺎﻑ ﺃﻥ ﻟﻺﻧﺴﺎﻥ ﻓﻴﻨﺒﻐﻲ ،ﻢﺇﳝﺎ ﻛﻤﺎﻝ ﻣﻊ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﺍﻟﺼﺎﳊﲔ
ﺑﺎﷲ ﻭﻣﻌﺮﻓﺘﻪ ﺇﳝﺎﻧﻪ ﻟﻨﻘﺼﺎﻥ ﺍﻷﻛﱪ...)١(
.ﺍﻫـ.
ﺍﻷﺻﻐﺮ ﺍﻟﺸﺮﻙ ﻣﻦ ﺍﻟﺮﻳﺎﺀ ﺃﻥ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﻫﺬﺍ ﻭﺩﻟﻨﺎ.ﻫﻞ ﻭﻟﻜﻦ
ﺍﻷﻛﱪ؟ ﺍﻟﺸﺮﻙ ﺇﱃ ﻳﺼﻞ ﺃﻥ ﳝﻜﻦ
ﻓﻀﻴﻠﺔ ﻗﺎﻝﺍﻟﻌﺜﻴﻤﲔ ﺻﺎﱀ ﺑﻦ ﳏﻤﺪ ﺍﻟﺸﻴﺦ:»ﻻ ﺍﳊﺪﻳﺚ ﻇﺎﻫﺮ
ﻗﺎﻝ ﻷﻧﻪ ﳝﻜﻦ؛) :ﺍﻷﺻﻐﺮ ﺍﻟﺸﺮﻙ(ﻓﻘﺎﻝ ﻋﻨﻪ ﻓﺴﺌﻞ) :ﺍﻟﺮﻳﺎﺀ(ﻟﻜـﻦ ،
ﺍﻟﻘﻴﻢ ﺍﺑﻦ ﻋﺒﺎﺭﺍﺕ ﰲ–ﺍﷲ ﺭﲪﻪ–ﺍﻷﺻـﻐﺮ ﺍﻟﺸـﺮﻙ ﺫﻛﺮ ﺇﺫﺍ ﺃﻧﻪ
)١(ﺍﳊﻤﻴﺪ ﺍﻟﻌﺰﻳﺰ ﺗﻴﺴﲑ.ﺹ٨٦.
- 17. ﺍﳋﻔ ﺍﻟﺸﺮﻙﻲ ٢٠
ﻗﺎﻝ:ﺍﻟﺮﻳﺎﺀ ﻛﻴﺴﲑ)١(
،ﺍﻷﺻﻐﺮ ﻣﻦ ﻟﻴﺲ ﻛﺜﲑﺓ ﺃﻥ ﻋﻠﻰ ﻳﺪﻝ ﻓﻠﻬﺬﺍ ،
ﻓﻨﻌﻢ ﺔﻴﺑﺎﻟﻜﻤ ﺃﺭﺍﺩ ﺇﻥ ﻟﻜﻦ:ﻷﻓﻜـﺎﻥ ﻋﻤﻞ ﻛﻞ ﰲ ﻳﺮﺍﺋﻰ ﻛﺎﻥ ﻟﻮ ﻧﻪ
ﺇﺫﺍ ﺃﻣـﺎ ،ﻳﻌﻤﻠﻪ ﻋﻤﻞ ﰲ ﺍﻹﺧﻼﺹ ﻭﺟﻮﺩ ﻟﻌﺪﻡ ﺃﻛﱪ ﹰﺎﻛﺷﺮ ﹰﺎﻛﻣﺸﺮ
ﹰﺎﻘﻣﻄﻠ ﺃﺻﻐﺮ ﺃﻧﻪ ﺍﳊﺪﻳﺚ ﻓﻈﺎﻫﺮ ،ﺍﻟﻜﻴﻔﻴﺔ ﺃﺭﺍﺩ...«)٢(
.ﺍﻫـ.
ﺍﳉﻮﺯﻳﺔ ﺍﻟﻘﻴﻢ ﺍﺑﻦ ﻗﺎﻝ–ﺍﷲ ﺭﲪﻪ–ﺍﻟﻌﺒﺎﺩﺓ ﰲ ﺍﻟﺸﺮﻙ ﺃﻥ ﺎﻨﻣﺒﻴ
ﺍﻟﺮﺑﻮﺑﻴﺔ ﰲ ﺍﻟﺸﺮﻙ ﻣﻦ ﺃﺳﻬﻞ ﺑﺎﻟﺮﻳﺎﺀ:
»ﺍﻟﺸﺮ ﻭﺃﻣﺎﺍﻟﻌﺒﺎﺩﺓ ﰲ ﻙ:ﻭﺃﺧـﻒ ،ﺍﻟﺸﺮﻙ ﻫﺬﺍ ﻣﻦ ﺃﺳﻬﻞ ﻓﻬﻮ
ﻳﻨﻔـﻊ ﻭﻻ ﻳﻀﺮ ﻻ ﻭﺃﻧﻪ ﺍﷲ ﺇﻻ ﺇﻟﻪ ﻻ ﺃﻧﻪ ﻳﻌﺘﻘﺪ ﳑﻦ ﻳﺼﺪﺭ ﻓﺈﻧﻪ ،ﺍﺮﺃﻣ
ﻻ ﻭﻟﻜﻦ ،ﺳﻮﺍﻩ ﺭﺏ ﻭﻻ ﻏﲑﻩ ﺇﻟﻪ ﻻ ﻭﺃﻧﻪ ،ﺍﷲ ﺇﻻ ﳝﻨﻊ ﻭﻻ ﻳﻌﻄﻲ ﻭﻻ
ﻭﻟﻄﻠـﺐ ،ﺗﺎﺭﺓ ﻧﻔﺴﻪ ﳊﻆ ﻳﻌﻤﻞ ﺑﻞ ،ﻭﻋﺒﻮﺩﻳﺘﻪ ﻣﻌﺎﻣﻠﺘﻪ ﰲ ﷲ ﳜﻠﺺ
ﺍﻟ ﻭﻟﻄﻠﺐ ،ﺗﺎﺭﺓ ﺍﻟﺪﻧﻴﺎﻣـﻦ ﻓﻠﻠﻪ ،ﺗﺎﺭﺓ ﺍﳋﻠﻖ ﻋﻨﺪ ﻭﺍﳉﺎﻩ ﻭﺍﳌﻨﺰﻟﺔ ﺮﻓﻌﺔ
ﻭﻟﻠﺸـﻴﻄﺎﻥ ،ﻧﺼـﻴﺐ ﻭﻫﻮﺍﻩ ﻭﺣﻈﻪ ﻭﻟﻨﻔﺴﻪ ،ﻧﺼﻴﺐ ﻭﺳﻌﻴﻪ ﻋﻤﻠﻪ
ﺍﻟﺸـﺮﻙ ﻫﻮ ﻭﻫﺬﺍ ﺍﻟﻨﺎﺱ ﺃﻛﺜﺮ ﺣﺎﻝ ﻭﻫﺬﺍ ،ﻧﺼﻴﺐ ﻭﻟﻠﺨﻠﻖ ،ﻧﺼﻴﺐ
ﺍﻟﻨﱯ ﻓﻴﻪ ﻗﺎﻝ ﺍﻟﺬﻱﺻﺤﻴﺤﻪ ﰲ ﺣﺒﺎﻥ ﺍﺑﻦ ﺭﻭﺍﻩ ﻓﻴﻤﺎﺭ:»ﺍﻟﺸﺮﻙ
ﺍﻟﻨﻤﻠﺔ ﺩﺑﻴﺐ ﻣﻦ ﺃﺧﻔﻰ ﺍﻷﻣﺔ ﻫﺬﻩ ﰲ«.ﻗﺎﻟﻮﺍ:ﻧﻨﺠﻮ ﻛﻴﻒﻳـﺎ ﻣﻨﻪ
ﻗﺎﻝ ﺍﷲ؟ ﺭﺳﻮﻝ:»ﻭﺃﻧـﺎ ﺑـﻚ ﺃﺷﺮﻙ ﺃﻥ ﺑﻚ ﺃﻋﻮﺫ ﺇﱐ ﺍﻟﻠﻬﻢ ﻗﻞ
ﺃﻋﻠﻢ ﻻ ﳌﺎ ﻭﺃﺳﺘﻐﻔﺮﻙ ،ﺃﻋﻠﻢ«
ﺷﺮﻙ ﻛﻠﻪ ﻓﺎﻟﺮﻳﺎﺀ.ﺗﻌﺎﱃ ﻗﺎﻝ:ﻰﺣﻮﻳ ﻢﹸﻜﹸﻠﹾﺜﻣ ﺮﺸﺑ ﺎﻧﹶﺃ ﺎﻤﻧﹺﺇ ﹾﻞﹸﻗ
ﹾﻞﻤﻌﻴﹾﻠﹶﻓ ﻪﺑﺭ َﺀﹶﺎﻘﻟ ﻮﺍﺟﺮﻳ ﹶﻥﹶﺎﻛ ﻦﻤﹶﻓ ﺪﺣﺍﻭ ﻪﹶﻟﹺﺇ ﻢﹸﻜﻬﹶﻟﹺﺇ ﺎﻤﻧﹶﺃ ﻲﹶﻟﹺﺇﹰﺎﻠﻤﻋ
)١(ﺍ ﻭﻣﺪﺍﺭﺝ ﺍﻟﻜﺎﰲ ﺍﳉﻮﺍﺏ ﰲ ﻛﻤﺎﻟﺴﺎﻟﻜﲔ.
)٢(ﺍﻟﺘﻮﺣﻴﺪ ﻛﺘﺎﺏ ﻋﻠﻰ ﺍﳌﻔﻴﺪ ﺍﻟﻘﻮﻝ١/١٥٥.
- 18. ﺍﳋﻔ ﺍﻟﺸﺮﻙﻲ٢١
ﺍﺪﺣﹶﺃ ﻪﺑﺭ ﺓﺩﺎﺒﻌﹺﺑ ﻙﹺﺮﺸﻳ ﹶﺎﻟﻭ ﺎﺤﻟﺎﺻ]ﺍﻟﻜﻬﻒ:١١٠.[
ﺗﻜﻮﻥ ﺃﻥ ﻳﻨﺒﻐﻲ ﻓﻜﺬﻟﻚ ،ﺳﻮﺍﻩ ﺇﻟﻪ ﻭﻻ ،ﻭﺍﺣﺪ ﺇﻟﻪ ﺃﻧﻪ ﻛﻤﺎ ﺃﻱ
،ﺑﺎﻟﻌﺒﻮﺩﻳـﺔ ﻳﻔـﺮﺩ ﺃﻥ ﳚـﺐ ﺑﺎﻹﳍﻴﺔ ﺗﻔﺮﺩ ﻓﻜﻤﺎ ،ﻭﺣﺪﻩ ﻟﻪ ﺍﻟﻌﺒﺎﺩﺓ
ﺔﻨﺑﺎﻟﺴ ﺍﳌﻘﻴﺪ ﺍﻟﺮﻳﺎﺀ ﻣﻦ ﺍﳋﺎﱄ ﻫﻮ ﺍﻟﺼﺎﱀ ﻓﺎﻟﻌﻤﻞ.
ﻋﻤ ﺩﻋﺎﺀ ﻣﻦ ﻭﻛﺎﻥﺍﳋﻄﺎﺏ ﺑﻦ ﺮ–ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ-:»ﺍﻟﻠﻬﻢ
ﻷﺣﺪ ﲡﻌﻞ ﻭﻻ ،ﺎﺼﺧﺎﻟ ﻟﻮﺟﻬﻚ ﻭﺍﺟﻌﻠﻪ ،ﹰﺎﳊﺻﺎ ﻛﻠﻪ ﻋﻤﻠﻲ ﺍﺟﻌﻞ
ﹰﺎﺌﺷﻴ ﻓﻴﻪ«)١(
.ﺃ.ﻫـ
٥-ﻗﺎﻝ ﺃﺑﻴﻪ ﻋﻦ ﺷﺪﺍﺩ ﺑﻦ ﻳﻌﻠﻰ ﻭﻋﻦ:»ﺯﻣﻦ ﰲ ﺍﻟﺮﻳﺎﺀ ﻧﻌﺪ ﻛﻨﺎ
ﺍﻟﻨﱯﺍﻷﺻﻐﺮ ﺍﻟﺸﺮﻙ«)٢(
.
ﺍﻟﺮﺳﺎﻟﺔ ﻫﺬﻩ ﺛﻨﺎﻳﺎ ﰲ ﲡﺪﻫﺎ ﺍﻟﱵ ﺍﻷﺣﺎﺩﻳﺚ ﻣﻦ ﻭﻏﲑﻫﺎ.
ﻛﺎﻥ ﻭﳍﺬﺍﳏﺎﺫﻳﺮ ﻋﺪﺓ ﻋﻠﻰ ﻻﺷﺘﻤﺎﻟﻪ ﺎﻣﳏﺮ ﺍﻟﺮﻳﺎﺀ–ﺳﺒﻖ ﻣﺎ ﻣﻊ
ﺍﻷﺩﻟﺔ ﻣﻦ-.
ﺍﻟﺘﺎﻟﻴﺔ ﺍﻟﻨﻘﺎﻁ ﰲ ﳒﻤﻠﻬﺎ:
١-ﺗﻌﺎﱃ ﺑﺎﷲ ﺍﺳﺘﻬﺰﺍﺀ ﺍﻟﺮﻳﺎﺀ ﰲ ﺃﻥ:
ﻗﺘﺎﺩﺓ ﻗﺎﻝ:ﺗﻌﺎﱃ ﻗﺎﻝ ،ﺍﻟﻌﺒﺪ ﺭﺍﺀﻯ ﺇﺫﺍ:ﻛﻴـﻒ ﺇﻟﻴـﻪ ﺍﻧﻈـﺮﻭﺍ
ﰊ ﻳﺴﺘﻬﺰﺉ.ﻳﺒﻄﻦ ﻣﺎ ﻏﲑ ﻳﻈﻬﺮ ﺍﳌﺮﺍﺋﻲ ﻷﻥ.
ﺍﻟﻘﺎ ﺍﳌﻠﻚ ﺧﺪﺍﻡ ﺃﺣﺪ ﺃﻥ ﻟﻮ ﺃﺭﺃﻳﺖﻛـﺎﻥ ﻟـﻮ ﺧﺪﻣﺘﻪ ﰲ ﺋﻤﲔ
)١(ﺍﻟﺸﺎﰲ ﺍﻟﺪﻭﺍﺀ ﻋﻦ ﺳﺄﻝ ﳌﻦ ﺍﻟﻜﺎﰲ ﺍﳉﻮﺍﺏ.ﺹ١٣٦ﻁ.ﺍﻟﺒﻴﺎﻥ ﺩﺍﺭ ﻣﻜﺘﺒﺔ.ﺩﻣﺸﻖ.
)٢(ﺭﻗﻢ ﻭﺍﻟﺘﺮﻫﻴﺐ ﺍﻟﺘﺮﻏﻴﺐ ﺻﺤﻴﺢ)٣٢.(
- 19. ﺍﳋﻔ ﺍﻟﺸﺮﻙﻲ ٢٢
ﻓﻴﻬﺎ ﺑﻮﻗﻮﻓﻪ ﺍﺪﻗﺎﺻ–ﺍﳋﺪﻣﺔ ﺃﻱ–ﻟﻠﻤﻠـﻚ ﺃﻣﺮﺩ ﺃﻭ ﺃﻣﺔ ﻣﻼﺣﻈﺔ.
ﺑـﺬﻟﻚ ﺍﺳـﺘﻬﺰﺍﺀ ﻋﻘﻞ ﻣﻦ ﻣﺴﻜﺔ ﺃﺩﱏ ﻟﻪ ﻣﻦ ﻛﻞ ﻋﻨﺪ ﺫﻟﻚ ﻛﺎﻥ
ﻣـﻦ ﻏﺎﻳﺔ ﻋﻠﻰ ﺃﻧﻪ ﺇﻳﻬﺎﻣﻪ ﻣﻊ ﺑﻮﺟﻪ ﺇﻟﻴﻪ ﺎﺑﺗﻘﺮ ﻳﻘﺼﺪ ﱂ ﻷﻧﻪ ﺍﳌﻠﻚ؛
ﺍﻟﺘﻘﺮﺏ.ﺍﻷﻋﻠﻰ ﺍﳌﺜﻞ ﻭﷲ.
ﺍﻟﻨ ﺇﱃ ﺎﻋﻣﺮﻓﻮ ﺟﺎﺀ ﻗﺘﺎﺩﺓ ﺫﻛﺮﻩ ﻭﻣﺎﱯﺍﷲ ﻋﺒـﺪ ﺣﺪﻳﺚ ﻣﻦ
ﻣﺴﻌﻮﺩ ﺑﻦ–ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ–ﺑﻠﻔﻆ:»ﺣﻴـﺚ ﺻﻼﺗﻪ ﺃﺣﺴﻦ ﻣﻦ
ـﺎ ﻳﺴـﺘﻬﲔ ﺍﺳﺘﻬﺎﻧﺔ ﺫﻟﻚ ﻓﺈﳕﺎ ﺧﻼ ﺇﺫﺍ ﻭﺃﺳﺎﺀﻫﺎ ،ﺍﻟﻨﺎﺱ ﻳﺮﺍﻫﺎ
ﺭﺑﻪ«.
ﺍﳍﻴﺜﻤﻲ ﻗﺎﻝ:»ﻳﻌﻠﻰ ﺃﺑﻮ ﺭﻭﺍﻩ:ﻭﻓﻴﻪ:،ﺍﳍﺠﺮﻱ ﻣﺴﻠﻢ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ
ﺿﻌﻴﻒ ﻭﻫﻮ«)١(
.
ﺣﺠﺮ ﺍﺑﻦ ﺍﳊﺎﻓﻆ ﻭﻗﺎﻝ:»ﺣﺴﻦ ﺣﺪﻳﺚ ﻫﺬﺍ«)٢(
.
ﺍ ﻭﻗﺎﻝﻟﺒﻮﺻﲑﻱ:»ﺣﺴﻦ ﺑﺈﺳﻨﺎﺩ ﻳﻌﻠﻰ ﻭﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺭﻭﺍﻩ«)٣(
.
ﰲ ﺣﺠـﺮ ﺍﺑـﻦ ﺍﳊـﺎﻓﻆ ﻓﻴﻪ ﻗﺎﻝ ﺍﳍﺠﺮﻱ ﻣﺴﻠﻢ ﺑﻦ ﻭﺇﺑﺮﺍﻫﻴﻢ
ﺹ ﺍﻟﺘﻘﺮﻳﺐ١١٦:»ﻣﻮﻗﻮﻓﺎﺕ ﺭﻓﻊ ﺍﳊﺪﻳﺚ ﻟﲔ«.
ﻛـﻼﻡ ﻋﻠـﻰ ﺍﷲ ﺭﲪﻪ ﺑﺎﺯ ﺑﻦ ﺍﻟﻌﺰﻳﺰ ﻋﺒﺪ ﺷﻴﺨﻨﺎ ﲰﺎﺣﺔ ﻭﻋﻠﻖ
ﺑﻘﻮﻟﻪ ﻫﺬﺍ ﺍﳊﺎﻓﻆ:»ﺿﻌﻴﻒ ﺃﻧﻪ ﻭﺍﻟﺼﻮﺍﺏ ﺗﺴﺎﻫﻞ ﻓﻴﻬﺎ ﺍﻟﻌﺒﺎﺭﺓ ﻫﺬﻩ
)١(ﺍﻟﺰﻭﺍﺋﺪ ﳎﻤﻊ١٠/٣٧٩)١٧٦٥٣(
)٢(ﺍﻟﺜﻤﺎﻧﻴﺔ ﺍﳌﺴﺎﻧﻴﺪ ﺑﺰﻭﺍﺋﺪ ﺍﻟﻌﺎﻟﻴﺔ ﺍﳌﻄﺎﻟﺐ٣/٣٨٤ﺍﻟﺮﻗ ﻛﺘﺎﺏ ،ﺎﻕ)٣٢٣٠(ﻁ.ﺩﺍﺭ
ﺍﻟﻮﻃﻦ.
)٣(١/١٨٠)٤٣١.(
- 20. ﺍﳋﻔ ﺍﻟﺸﺮﻙﻲ٢٣
ﺍﳊﺪﻳﺚﻗﺎﻟﻮﺍ ﻭﺍﻟﻨﺴﺎﺋﻲ ﺍﻟﺮﺍﺯﻱ ﺣﺎﰎ ﻭﺃﺑﻮ ﺍﻟﺒﺨﺎﺭﻱ ﻷﻥ ﺑﻪ؛ ﳛﺘﺞ ﻻ
ﻓﻴﻪ:ﺍﳊﺪﻳﺚ ﻣﻨﻜﺮ.ﰲ ﻛﻤـﺎ ﺍﻷﺋﻤـﺔ ﻣـﻦ ﺍﻵﺧـﺮﻭﻥ ﻭﺿـﻌﻔﻪ
ﺍﻟﺘﻬﺬﻳﺐ«)١(
.ﺍﻫـ.
ﺍﻟـﻨﱯ ﺇﱃ ﺭﻓﻌﻪ ﻳﺼﺢ ﻭﻻ ﺿﻌﻴﻒ ﺇﺳﻨﺎﺩﻩ ﻓﺎﳊﺪﻳﺚ ﺫﻟﻚ ﻭﻋﻠﻰ
ﺿـﻌﻴﻒ ﰲ ﺍﻷﻟﺒـﺎﱐ ﺍﻟـﺪﻳﻦ ﻧﺎﺻﺮ ﳏﻤﺪ ﺍﻟﺸﻴﺦ ﺿﻌﻔﻪ ﻭﻗﺪ ،
ﺍﳉﺎﻣﻊ)٢(
.
٢-ﺗ ﺍﻟﺮﻳﺎﺀ ﰲ ﺃﻥﻣﻄﻴﻊ ﳐﻠﺺ ﺃﻧﻪ ﳍﻢ ﻹﻳﻬﺎﻣﻪ ﺍﳋﻠﻖ ﻋﻠﻰ ﻠﺒﻴﺲ
ﻛﺬﻟﻚ ﻫﻮ ﻭﻟﻴﺲ ﺗﻌﺎﱃ ﷲ.
* * *
)١(ﺯﻳﺪ ﺃﺑﻮ ﺍﷲ ﻋﺒﺪ ﺑﻦ ﺑﻜﺮ ﺍﻟﺸﻴﺦ ﻋﻦ ﹰﻼﻧﻘ ﺍﻟﻌﺎﺻﻤﺔ ﺩﺍﺭ ﻃﺒﻊ ،ﺍﻟﺘﻘﺮﻳﺐ ﺣﺎﺷﻴﺔ
ﺹ١١٦.
)٢(ﺭﻗﻢ)٥٣٥٥.(
- 21. ﺍﳋﻔ ﺍﻟﺸﺮﻙﻲ ٢٤
ﺍﻟﺮﻳﺎﺀ ﻣﻦ ﺍﻟﺴﻠﻒ ﺧﻮﻑ
ﺁﻳـﺎﺕ ﻣـﻦ ﻓﻴﻪ ﻭﺭﺩ ﻭﻣﺎ ﺍﻟﺮﻳﺎﺀ ﺧﻄﺮ ﺍﻟﺼﺎﱀ ﺍﻟﺴﻠﻒ ﻋﻠﻢ ﳌﺎ
ﺃﻋﻤﺎﳍﻢ ﺳﺘﺮﻭﺍ ﻭﺃﺣﺎﺩﻳﺚ)١(
ﺑﻀﺪﻫﺎ ﺮﺟﻮﻫﺎﻭ ﺍﻟﺮﻳﺎﺀ ﻣﻦ ﻋﻠﻴﻬﺎ ﺍﺭﺣﺬ
ﺍﻟﺸﺮﻉ ﳜﺎﻟﻒ ﻻ ﳑﺎ.
ﻛﻞ ﺃﻧﻔﺴﻬﻢ ﻋﻦ ﻳﺪﻓﻌﻮﻥ ﻭﻛﺎﻧﻮﺍﺇﻟـﻴﻬﻢ ﺍﻹﺷـﺎﺭﺓ ﻳﻮﺟﺐ ﻣﺎ
ﰲ ﺃﻧﻔﺴـﻬﻢ ﻭﻳﺘـﻬﻤﻮﻥ ،ﻓﻴﻪ ﺇﻟﻴﻬﻢ ﻳﺸﺎﺭ ﺍﻟﺬﻱ ﺍﳌﻜﺎﻥ ﻣﻦ ﻭﻳﻬﺮﺑﻮﻥ
ﺍﻹﺧﻼﺹ.
ﻗﺎﻝ ﺍﻟﺮﲪﻦ ﻋﺒﺪ ﺑﻦ ﺣﺼﲔ ﻋﻦ:ﺟـﺒﲑ ﺑـﻦ ﺳﻌﻴﺪ ﻋﻨﺪ ﻛﻨﺖ
ﻓﻘﺎﻝ:ﻓﻘﻠﺖ ﺍﻟﺒﺎﺭﺣﺔ؟ ﺾﺍﻧﻘ ﺍﻟﺬﻱ ﺍﻟﻜﻮﺏ ﺭﺃﻯ ﺃﻳﻜﻢ:ﺃﻧﺎ.ﻗﻠﺖ ﰒ:
ﺻﻼﺓ ﰲ ﺃﻛﻦ ﱂ ﺇﱐ ﺃﻣﺎ.ﺖﹸﺪﻏﻟ ﻭﻟﻜﲏ...)٢(
ﺍﳊﺪﻳﺚ.
ﻓﺮﺣﻢﻣﻦ ﹰﺎﻈﻣﺴﺘﻴﻘ ﻛﺎﻥ ﺃﻧﻪ ﺑﲔ ﻓﻠﻤﺎ ﺍﻟﺮﲪﻦ ﻋﺒﺪ ﺑﻦ ﺣﺼﲔ ﺍﷲ
ﺑﻘﻮﻟﻪ ﺫﻟﻚ ﺃﻋﻘﺐ ﺍﻟﻠﻴﻞ:»ﻟﺪﻏﺖ ﻭﻟﻜﲏ ﺻﻼﺓ ﰲ ﺃﻛﻦ ﱂ ﺇﱐ ﺃﻣﺎ«.
ﻳﻔﻌﻞ ﱂ ﲟﺎ ﻓﻴﺤﻤﺪ ﻳﺼﻠﻲ ﻗﺎﺋﻢ ﺃﻧﻪ ﻳﻈﻦ ﻟﺌﻼ.ﻫـﺬﺍ ﻓﻌﻠﻪ ﻭﻟﻴﺲ
ﺍﳌﺮﺍﺀﺍﺓ ﺑﺎﺏ ﻣﻦ.ﺍﳊﺴﻨﺎﺕ ﺑﺎﺏ ﻣﻦ ﻫﻮ ﺑﻞ.
ﺍﻟﺒﻮﻥ ﻟﻨﺮﻯ ،ﲝﻖ ﺍﻟﺮﺟﺎﻝ ﺃﻭﻟﺌﻚ ﺳﲑ ﻣﻦ ﳕﺎﺫﺝ ﻭﺇﻟﻴﻚﺍﻟﺸﺎﺳﻊ
ﻭﺣﺎﳍﻢ ﺣﺎﻟﻨﺎ ﺑﲔ:
١-ﺧﺜﻴﻢ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ﺔﻳﺮﺳ ﻗﺎﻟﺖ:،ﺍﺮﺳـ ﻛﻠﻪ ﺍﻟﺮﺑﻴﻊ ﻋﻤﻞ ﻛﺎﻥ
)١(ﺇﻇﻬﺎﺭﻫﺎ ﻓﻴﻨﺒﻐﻲ ﺍﻟﻮﺍﺟﺒﺔ ﺃﻣﺎ ﺍﻟﺘﻄﻮﻋﻴﺔ ﻫﻨﺎ ﺑﺎﻷﻋﻤﺎﻝ ﻭﺍﳌﺮﺍﺩ.
)٢(ﺍﻟﺒﺨﺎﺭﻱ ﺭﻭﺍﻩ٤/١٩٩ﺍﻟﺮﻗﺎﻕ ﻛﺘﺎﺏ.ﻭﻣﺴﻠﻢ١/١٩٩ﺍﻹ ﻛﺘﺎﺏﳝﺎﻥ.
- 22. ﺍﳋﻔ ﺍﻟﺸﺮﻙﻲ٢٥
ﺑﺜﻮﺑﻪ ﻓﻴﻐﻄﻴﻪ ﺍﳌﺼﺤﻒ ﻧﺸﺮ ﻭﻗﺪ ﺍﻟﺮﺟﻞ ﻟﻴﺠﻲﺀ ﻛﺎﻥ ﻭﺇﻧﻪ.
ﻗﺎﻝ ﺍﻷﻋﻤﺶ ﻭﻋﻦ:،ﺍﳌﺼﺤﻒ ﰲ ﻳﻘﺮﺃ ﻭﻫﻮ ،ﺇﺑﺮﺍﻫﻴﻢ ﻋﻨﺪ ﻛﻨﺖ
ﻭﻗﺎﻝ ،ﺍﳌﺼﺤﻒ ﻓﻐﻄﻰ ﺭﺟﻞ ﻋﻠﻴﻪ ﻭﺍﺳﺘﺄﺫﻥ:ﺃﻗـﺮﺃ ﺃﻧﲏ ﻫﺬﺍ ﻳﺮﻯ ﻻ
ﺳﺎﻋﺔ ﻛﻞ ﻓﻴﻪ.
٣-ﻗﺎﻝ ﻗﺪﺍﻣﺔ ﺑﻦ ﺯﺍﺋﺪﺓ ﻭﻋﻦ:ﺃﺭﺑﻌﲔ ﺍﳌﻌﺘﻤﺮ ﺑﲔ ﻣﻨﺼﻮﺭ ﺻﺎﻡ
ﺎﺭﻫﺎ ﻭﺻﺎﻡ ﻟﻴﻠﻬﺎ ﻗﺎﻡ ﺳﻨﺔ.ﺃﻣﻪ ﻟﻪ ﻓﺘﻘﻮﻝ ﻳﺒﻜﻲ ﺍﻟﻠﻴﻞ ﻭﻛﺎﻥ:ﺑﲏ ﻳﺎ
ﻓﻴﻘﻮﻝ ﹰ؟ﻼﻗﺘﻴ ﺃﻗﺘﻠﺖ:ﻧﻔﺴﻲ ﺖﺻﻨﻌ ﲟﺎ ﺃﻋﻠﻢ ﺃﻧﺎ.ﻗﺎﻝ:ﺃﺻـﺒﺢ ﻓﺈﺫﺍ
ﺍﻟﻨـﺎﺱ ﺇﱃ ﻭﺧﺮﺝ ﺷﻔﺘﻴﻪ ﻭﺑﺮﻕ ﺭﺃﺳﻪ ﻭﺩﻫﻦ ﻋﻴﻨﻴﻪ ﻛﺤﻞ.ﻓﺄﺧـﺬﻩ
ﺍﻟﻜﻮ ﻋﺎﻣﻞ ﻋﻤﺮ ﺑﻦ ﻳﻮﺳﻒﻓﺎﻣﺘﻨﻊ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﻳﺮﻳﺪﻩ ﻓﺔ.
ﻗﺎﻝ:ﻳﻜﻠﻤﻬﻤﺎ ﻭﱂ ﻳﺴﺄﳍﻤﺎ ﻓﻠﻢ ﻳﺪﻳﻪ ﺑﲔ ﻓﻘﻌﺪﺍ ﺧﺼﻤﺎﻥ ﻓﺠﺎﺀﻩ
ﻋﻤﺮ ﺑﻦ ﻟﻴﻮﺳﻒ ﻭﻗﻴﻞ:ﻓﺨﻠﻰ ﻗﻀﺎﺀ ﻟﻚ ﹺﻞﻳ ﱂ ﳊﻤﻪ ﻧﺜﺮﺕ ﻟﻮ ﺇﻧﻚ
ﻋﻨﻪ.
ﻷﺻـﺤﺎﺑﻪ ﺍﻟﻨﺸـﺎﻁ ﺃﻇﻬـﺮ ﺍﻟﻐﺪﺍﺓ ﺻﻠﻰ ﺇﺫﺍ ﺍﷲ ﺭﲪﻪ ﻭﻛﺎﻥ
ﺃﻃﺮﺍﻓﻪ ﻋﻠﻰ ﺎﻤﻗﺎﺋ ﺑﺎﺕ ﺇﳕﺎ ﻭﻟﻌﻠﻪ ،ﺇﻟﻴﻬﻢ ﻭﻳﻜﺜﺮ ﻓﻴﺤﺪﺛﻬﻢ.ﺫﻟ ﻛﻞﻚ
ﺍﻟﻌﻤﻞ ﻋﻠﻴﻬﻢ ﳜﻔﻲ.
٤-ﻳﻌﻠـﻢ ﻣﺎ ﺎﻤﺻﺎﺋ ﺳﻨﺔ ﻋﺸﺮﻳﻦ ﺍﳌﻼﺋﻲ ﻗﻴﺲ ﺑﻦ ﻋﻤﺮﻭ ﻭﺃﻗﺎﻡ
ﻭﻳﺼـﻮﻡ ،ﺑﻐﺪﺍﺋﻪ ﻓﻴﺘﺼﺪﻕ ﺍﳊﺎﻧﻮﺕ ﺇﱃ ﻭﻳﻐﺪﻭ ﻏﺪﺍﺀﻩ ﻳﺄﺧﺬ ﺃﻫﻠﻪ ﺑﻪ
ﻳﺪﺭﻭﻥ ﻻ ﻭﺃﻫﻠﻪ.
٥-ﻭﻛـﺎﻥ ﺃﻫﻠـﻪ ﺑﻪ ﻋﻠﻢ ﻣﺎ ﺳﻨﺔ ﺃﺭﺑﻌﲔ ﺍﻟﻄﺎﺋﻲ ﺩﺍﻭﺩ ﻭﺻﺎﻡ
ﺇﱃ ﻭﻳﺮﺟـﻊ ﺍﻟﻄﺮﻳﻖ ﰲ ﺑﻪ ﻓﻴﺘﺼﺪﻕ ﻣﻌﻪ ﻏﺪﺍﺀﻩ ﳛﻤﻞ ﻭﻛﺎﻥ ،ﺍﺯﺧﺰﺍ
- 23. ﺍﳋﻔ ﺍﻟﺸﺮﻙﻲ ٢٦
ﻋﺸﺎﺀ ﻳﻔﻄﺮ ﺃﻫﻠﻪ)١(
ﺻﺎﺋﻢ ﺃﻧﻪ ﻳﻌﻠﻤﻮﻥ ﻻ.
٦-،ﺫﻟﻚ ﳜﻔﻲ ﺍﻟﻠﻴﻞ ﻳﻘﻮﻡ ﺍﻟﺴﺨﺘﻴﺎﱐ ﲤﻴﻤﺔ ﺃﰊ ﺑﻦ ﺃﻳﻮﺏ ﻭﻛﺎﻥ
ﺍﻟﺴﺎﻋﺔ ﺗﻠﻚ ﻗﺎﻡ ﺇﳕﺎ ﻛﺄﻧﻪ ﺻﻮﺗﻪ ﺭﻓﻊ ﺍﻟﺼﺒﺢ ﻗﺒﻴﻞ ﻛﺎﻥ ﻓﺈﺫﺍ.
٧-ﺍﻟﺪﻭﺍﺓ ﻓﻴﻀﻊ ﺣﺎﻧﻮﺗﻪ ﺑﺎﺏ ﻳﻔﺘﺢ ﺳﻨﺎﻥ ﺃﰊ ﺑﻦ ﺣﺴﺎﻥ ﻭﻛﺎﻥ
ﺑﺈﻧﺴﺎﻥ ﺃﺣﺲ ﻓﺈﺫﺍ ،ﻳﺼﻠﻲ ﰒ ،ﺳﺘﺮﻩ ﻭﻳﺮﺧﻲ ،ﺣﺴﺎﺑﻪ ﻭﻳﻨﺸﺮﺟﺎﺀ ﻗﺪ
ﺍﳊﺴﺎﺏ ﰲ ﻛﺎﻥ ﺃﻧﻪ ﻳﺮﻳﻪ ﺍﳊﺴﺎﺏ ﻋﻠﻰ ﻳﻘﺒﻞ.
٨-ﻗﺎﻝ ﺛﺎﺑﺖ ﺑﻦ ﻋﻤﺮﻭ ﻭﻋﻦ:ﺍﳊﺴـﲔ ﺑـﻦ ﻋﻠـﻲ ﻣﺎﺕ ﳌﺎ
ﻫـﺬﺍ؟ ﻣـﺎ ﻓﻘﺎﻟﻮﺍ؟ ﻇﻬﺮﻩ ﰲ ﺳﻮﺩ ﺁﺛﺎﺭ ﺇﱃ ﻳﻨﻈﺮﻭﻥ ﺟﻌﻠﻮﺍ ﻓﻐﺴﻠﻮﻩ
ﻓﻘﺎﻟﻮﺍ:ﺃﻫﻞ ﻓﻘﺮﺍﺀ ﻳﻌﻄﻴﻪ ،ﻇﻬﺮﻩ ﻋﻠﻰ ﹰﻼﻟﻴ ﺍﻟﺪﻗﻴﻖ ﺟﺮﻭﺏ ﳛﻤﻞ ﻛﺎﻥ
ﺍﳌﺪﻳﻨﺔ.
٩-ﺍﻟﺪﺳﺘﻮﺍﺋﻲ ﻫﺸﺎﻡ ﻗﺎﻝ:ﺃ ﻣﺎ ﻭﺍﷲﺃﻗﻮﻝ ﺃﻥ ﺳﺘﻄﻴﻊ:ﺫﻫﺒﺖ ﺇﱐ
ﻭﺟﻞ ﻋﺰ ﺍﷲ ﻭﺟﻪ ﺑﻪ ﺃﺭﻳﺪ ﺍﳊﺪﻳﺚ ﺃﻃﻠﺐ ﻗﻂ ﺎﻣﻳﻮ.
ﺍﻟﺬﻫﱯ ﻗﺎﻝ:ﺃﻧﺎ ﻭﻻ ﻭﺍﷲ.
ﻗﻠﺖ:ﺍﻟﻜﺮﱘ ﻭﺍﻟﻘﺎﺭﺉ ﺃﻧﺎ ﺃﻗﻮﻝ ﺃﻥ ﻋﺴﺎﱐ ﻓﻤﺎ.
١٠-ـﺎﺘﺑﻴ ﻳـﺪﺧﻞ ﺍﻟﻄﻮﺳﻲ ﺍﳊﺴﻦ ﺃﺑﻮ ﺃﺳﻠﻢ ﺑﻦ ﳏﻤﺪ ﻭﻛﺎﻥ
ﻳﺼـﻨﻊ ﻣﺎ ﺃﺩﺭ ﻓﻠﻢ ﻣﺎﺀ ﻣﻦ ﺍﺯﻛﻮ ﻣﻌﻪ ﻭﻳﺪﺧﻞ ﺑﺎﺑﻪ ﻭﻳﻐﻠﻖ–ﻳﻘﻮﻟـﻪ
ﺍﻟﺮﺍﻭﻱ–ﻳﺒﻜﻲ ﺍﲑﺻﻐ ﻟﻪ ﺎﻨﺍﺑ ﲰﻌﺖ ﺣﱴ.ﳍﺎ ﻓﻘﻠﺖ ،ﺃﻣﻪ ﻓﻨﻬﺘﻪ:ﻣﺎ
ﻓﻘﺎﻟﺖ ﺍﻟﺒﻜﺎﺀ؟ ﻫﺬﺍ:ﻭﻳﺒﻜﻲ ﺍﻟﻘﺮﺁﻥ ﻓﻴﻘﺮﺃ ﺍﻟﺒﻴﺖ ﻳﺪﺧﻞ ﺍﳊﺴﻦ ﺃﺑﺎ ﺇﻥ
ﻓﻴﺤﻜﻴﻪ ﺍﻟﺼﱯ ﻓﺴﻤﻌﻪ.ﻭﺟﻬـﻪ ﻏﺴـﻞ ﳜـﺮﺝ ﺃﻥ ﺃﺭﺍﺩ ﺇﺫﺍ ﻭﻛﺎﻥ
)١(ﺍﻟﻨﱯ ﻋﻦ ﻭﺭﺩ ﻛﻤﺎ ،ﺍﻟﻔﻄﺮ ﺍﻟﻌﺒﺪ ﻳﻌﺠﻞ ﺃﻥ ﻭﺍﻟﺴﻨﺔ.
- 24. ﺍﳋﻔ ﺍﻟﺸﺮﻙﻲ٢٧
ﺍﻟﺒﻜﺎﺀ ﺃﺛﺮ ﻭﺟﻬﻪ ﻋﻠﻰ ﺮﻯﻳ ﻭﻻ ﻭﺍﻛﺘﺤﻞ.
ﻭﻳﻘـﻮﻝ ﺇﻟـﻴﻬﻢ ﻓﻴﺒﻌﺚ ﻭﻳﻜﺴﻮﻫﻢ ﻭﻳﻌﻄﻴﻬﻢ ﺎﻣﻗﻮ ﻳﺼﻞ ﻭﻛﺎﻥ
ﻟﻠﺮﺳﻮﻝ:ﺑﺎﻟﻠﻴـﻞ ﻫـﻮ ﻭﻳـﺄﺗﻴﻬﻢ ﺇﻟﻴﻬﻢ؟ ﺑﻌﺜﻪ ﻣﻦ ﻳﻌﻠﻤﻮﻥ ﺃﻻ ﺍﻧﻈﺮ
ﻧﻔﺴﻪ ﻭﳜﻔﻲ ﺇﻟﻴﻬﻢ ﺑﻪ ﻓﻴﺬﻫﺐ.
ﺍﻟـﺬﻱ ﻣـﻦ ﻳـﺪﺭﻭﻥ ﻭﻻ ﻋﻨﺪﻫﻢ ﻣﺎ ﻭﻧﻔﺪ ﻢﺛﻴﺎ ﺑﻠﻴﺖ ﻓﺮﲟﺎ
ﺇﻻ ﺩﺭﻫـﻢ ﻣﺎﺋﺔ ﻣﻦ ﺑﺄﻗﻞ ﺍﺪﺃﺣ ﻭﺻﻞ ﺻﺤﺒﺘﻪ ﻣﻨﺬ ﺃﻋﻠﻢ ﻻ ﺃﻋﻄﺎﻫﻢ؟
ﺫﻟﻚ ﳝﻜﻨﻪ ﻻ ﺃﻥ.
ﻗﻠﺖ:ﺍﳌﻨﺎﺳ ﺍﻟﻔﺮﺻﺔ ﻳﻨﺘﻈﺮ ﺯﻣﺎﻧﻨﺎ ﰲ ﺍﻟﻨﺎﺱ ﻭﺑﻌﺾﻟﻴﺘﺤـﺪﺙ ﺒﺔ
ﺍﳋﲑﻳﺔ ﻣﺸﺎﺭﻳﻌﻪ ﻋﻦ.ﻻ ﺃﻋﻤﺎﻟـﻪ ﻣﻦ ﹰﺎﺌﺷﻴ ﻳﻜﺘﻢ ﻭﻻ ﺍﻟﺒﻴﻀﺎﺀ ﻭﺃﻳﺎﺩﻳﻪ
ﻭﻫﺬﺍ ﺍﻟﻨﺎﺱ ﻣﻦ ﻭﺍﻟﺘﻌﻈﻴﻢ ﺍﳌﺪﺡ ﻃﻠﺐ ﺑﻘﺼﺪ ﻭﻟﻜﻦ ،ﺍﻻﻗﺘﺪﺍﺀ ﺑﻘﺼﺪ
ﺍﻟﺮﻳﺎﺀ ﻫﻮ.
١١-ﻗﺎﻝ ﻣﻨﺼﻮﺭ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﻭﻋﻦ:ﻳﻘـﻮﻝ ﺃﰊ ﲰﻌﺖ:
ﺇﻧﺴـﺎﻥ ﻓﺮﻓﻊ ﺍﻟﺒﺨﺎﺭﻱ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﳏﻤﺪ ﺍﷲ ﻋﺒﺪ ﺃﰊ ﳎﻠﺲ ﰲ ﻛﻨﺎ
ﻣﻦﻳﻨﻈﺮ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﳏﻤﺪ ﻓﺮﺃﻳﺖ ،ﺍﻷﺭﺽ ﻋﻠﻰ ﻓﻄﺮﺣﻬﺎ ﻗﺬﺍﺓ ﳊﻴﺘﻪ
ﻋﻠـﻰ ﻓﻄﺮﺣﻬـﺎ ﺃﺧﺮﺟﻬـﺎ ﺭﺃﻳﺘﻪ ﺍﻟﻨﺎﺱ ﻏﻔﻞ ﻓﻠﻤﺎ ﺍﻟﻨﺎﺱ ﻭﺇﱃ ﺇﻟﻴﻬﺎ
ﺍﻷﺭﺽ.
١٢-ﻃﺮﺳـﻮﺱ ﺇﱃ ﺍﻻﺧﺘﻼﻑ ﻛﺜﲑ ﺍﳌﺒﺎﺭﻙ ﺑﻦ ﺍﷲ ﻋﺒﺪ ﻭﻛﺎﻥ
ﺧﺎﻥ ﰲ ﺍﻟﺮﻗﺔ ﻳﻨﺰﻝ ﻭﻛﺎﻥ.ﲝﻮﺍﺋﺠـﻪ ﻭﻳﻘﻮﻡ ﺇﻟﻴﻪ ﳜﺘﻠﻒ ﺷﺎﺏ ﻓﻜﺎﻥ
ﺍﳊﺪﻳﺚ ﻣﻨﻪ ﻭﻳﺴﻤﻊ.
ﻗﺎﻝ:ﻓﻭﻛـﺎﻥ ﺍﻟﺸـﺎﺏ ﺫﻟﻚ ﻳﺮ ﻓﻠﻢ ،ﻣﺮﺓ ﺍﻟﺮﻗﺔ ﺍﷲ ﻋﺒﺪ ﻘﺪﻡ
ﺍﻟﻨﻔﲑ ﺇﱃ ﻓﺨﺮﺝ ﹰﻼﻣﺴﺘﻌﺠ.
- 25. ﺍﳋﻔ ﺍﻟﺸﺮﻙﻲ ٢٨
ﻓﻘـﺎﻟﻮﺍ ﺍﻟﺸﺎﺏ ﻋﻦ ﺳﺄﻝ ﺍﻟﺮﻗﺔ ﺇﱃ ﻭﺭﺟﻊ ﻏﺰﻭﺗﻪ ﻣﻦ ﻗﻔﻞ ﻓﻠﻤﺎ:
ﺭﻛﺒﻪ ﻟﺪﻳﻦ ﳏﺒﻮﺱ ﺇﻧﻪ.ﺍﷲ ﻋﺒﺪ ﻓﻘﺎﻝ:ﻗﺎﻟﻮﺍ ﺩﻳﻨﻪ؟ ﻳﺒﻠﻎ ﻭﻛﻢ:ﻋﺸﺮﺓ
ﻓـﺪﻋﺎ ﺍﳌﺎﻝ ﺻﺎﺣﺐ ﻋﻠﻰ ﺩﻝ ﺣﱴ ﻳﺴﺘﻘﺼﻲ ﻳﺰﻝ ﻓﻠﻢ ،ﺩﺭﻫﻢ ﺁﻻﻑ
ﻭﻭﺯﻥ ﹰﻼﻟﻴ ﺑﻪﺍﷲ ﻋﺒﺪ ﻣﺎ ﺍﺪﺃﺣ ﳜﱪ ﺃﻻ ﱠﻔﻪﻠﻭﺣ ﺩﺭﻫﻢ ﺁﻻﻑ ﻋﺸﺮﺓ ﻟﻪ
ﺎﻴﺣ.
ﺍﳊﺒﺲ ﻣﻦ ﺍﻟﻔﱴ ﻭﺃﺧﺮﺝ ﺍﷲ ﻋﺒﺪ ﻭﺃﺩﰿ.ﻟﻪ ﻭﻗﻴﻞ:ﺑـﻦ ﺍﷲ ﻋﺒﺪ
ﻳﺬﻛﺮﻙ ﻭﻛﺎﻥ ﻫﺎﻫﻨﺎ ﻛﺎﻥ ﺍﳌﺒﺎﺭﻙ.ﻓﻠﺤﻘـﻪ ﺃﺛﺮﻩ ﰲ ﺍﻟﻔﱴ ﺧﺮﺝ ﻭﻗﺪ
ﺍﻟﺮﻗﺔ ﻣﻦ ﺛﻼﺙ ﺃﻭ ﻣﺮﺣﻠﺘﲔ ﻋﻠﻰ.ﻓﻘﺎﻝ:ﺃﺭﻙ ﱂ ﻛﻨـﺖ؟ ﺃﻳﻦ ﻓﱴ ﻳﺎ
ﻗﺎﻝ ﺍﳋﺎﻥ؟ ﰲ:ﻳ ﻧﻌﻢﻗـﺎﻝ ،ﺑـﺪﻳﻦ ﺎﺳﳏﺒﻮ ﻛﻨﺖ ﺍﻟﺮﲪﻦ ﻋﺒﺪ ﺃﺑﺎ ﺎ:
ﺧﻼﺻﻚ؟ ﺳﺒﺐ ﻛﺎﻥ ﻭﻛﻴﻒ
ﻗﺎﻝ:ﻣـﻦ ﺃﺧﺮﺟـﺖ ﺣﱴ ﺑﻪ ﺃﻋﻠﻢ ﻭﱂ ﺩﻳﲏ ﻭﻗﻀﻰ ﺭﺟﻞ ﺟﺎﺀ
ﺍﳊﺒﺲ.
ﺍﷲ ﻋﺒﺪ ﻟﻪ ﻓﻘﺎﻝ:ﺩﻳﻨـﻚ ﻗﻀﺎﺀ ﻣﻦ ﻟﻚ ﻭﻓﻖ ﻣﺎ ﻋﻠﻰ ﺍﷲ ﺃﲪﺪ.
ﺍﳌﺒﺎﺭﻙ ﺑﻦ ﺍﷲ ﻋﺒﺪ ﻣﻮﺕ ﺣﱴ ﺑﻌﺪ ﺍﺪﺃﺣ ﺍﻟﺮﺟﻞ ﺫﻟﻚ ﳜﱪ ﻓﻠﻢ.
١٣-ﺍﳌﺒﺎ ﺑﻦ ﺍﷲ ﻋﺒﺪ ﻋﻦﺍﳊﺴﻦ ﻋﻦ ،ﻓﻀﺎﻟﺔ ﺑﻦ ﻣﺒﺎﺭﻙ ﻋﻦ ،ﺭﻙ
ﻗﺎﻝ ﺃﻧﻪ:ﺍﻟﻨـﺎﺱ ﺑﻪ ﻳﺸﻌﺮ ﻭﻣﺎ ﺍﻟﻘﺮﺁﻥ ﲨﻊ ﻟﻘﺪ ﺍﻟﺮﺟﻞ ﻛﺎﻥ ﺇﻥ.ﻭﺇﻥ
ﻛـﺎﻥ ﻭﺇﻥ ،ﺍﻟﻨـﺎﺱ ﺑﻪ ﻳﺸﻌﺮ ﻭﻣﺎ ﺍﻟﻜﺜﲑ ﺍﻟﻔﻘﻪ ﻓﻘﻪ ﻟﻘﺪ ﺍﻟﺮﺟﻞ ﻛﺎﻥ
ﺑﻪ ﻳﺸﻌﺮﻭﻥ ﻭﻣﺎ ﺍﻟﺰﻭﺍﺭ ﻭﻋﻨﺪﻩ ﺑﻴﺘﻪ ﰲ ﺍﻟﻄﻮﻳﻠﺔ ﺍﻟﺼﻼﺓ ﻟﻴﺼﻠﻲ ﺍﻟﺮﺟﻞ.
ﻋﻤـﻞ ﻣﻦ ﺍﻷﺭﺽ ﻋﻠﻰ ﻛﺎﻥ ﻣﺎ ﺎﻣﺃﻗﻮﺍ ﺃﺩﺭﻛﺖ ﻭﻟﻘﺪﺃﻥ ﻳﻘـﺪﺭﻭﻥ
ﺍﺪﺃﺑ ﻋﻼﻧﻴﺔ ﻓﻴﻜﻮﻥ ﺍﻟﺴﺮ ﰲ ﻳﻌﻠﻤﻮﻩ.
،ﺻﻮﺕ ﳍﻢ ﻳﺴﻤﻊ ﻭﻣﺎ ﺍﻟﺪﻋﺎﺀ ﰲ ﳚﺘﻬﺪﻭﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻛﺎﻥ ﻟﻘﺪ
- 26. ﺍﳋﻔ ﺍﻟﺸﺮﻙﻲ٢٩
ﻳﻘـﻮﻝ ﺗﻌـﺎﱃ ﺍﷲ ﺃﻥ ﻭﺫﻟـﻚ ﻢﺭ ﻭﺑﲔ ﺑﻴﻨﻬﻢ ﺎﺴﳘ ﺇﻻ ﻛﺎﻥ ﺇﻥ:
ﹰﺔﻴﹾﻔﺧﻭ ﺎﻋﺮﻀﺗ ﻢﹸﻜﺑﺭ ﻮﺍﻋﺩﺍ]ﺍﻷﻋﺮﺍﻑ:٥٥.[
١٤-ﻗﺎﻝ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﺒﺪﺓ ﻭﻋﻦ:ﻣﻊ ﺳﺮﻳﺔ ﰲ ﻛﻨﺎﺑﻦ ﺍﷲ ﻋﺒﺪ
ﺧـﺮﺝ ﺍﻟﺼـﻔﺎﻥ ﺍﻟﺘﻘﻰ ﻓﻠﻤﺎ ،ﺍﻟﻌﺪﻭ ﻓﺼﺎﺩﻓﻨﺎ ،ﺍﻟﺮﻭﻡ ﺑﻼﺩ ﰲ ﺍﳌﺒﺎﺭﻙ
ﻓﻄﻌﻨﻪ ﺳﺎﻋﺔ ﻓﻄﺎﺭﺩﻩ ﺭﺟﻞ ﺇﻟﻴﻪ ﻓﺨﺮﺝ ،ﺍﻟﱪﺍﺯ ﻓﺪﻋﺎ ﺍﻟﻌﺪﻭ ﻣﻦ ﺭﺟﻞ
ﺇﻟﻴـﻪ ﻓﺨـﺮﺝ ﺍﻟﱪﺍﺯ ﺇﱃ ﺩﻋﺎ ﰒ ،ﻓﻘﺘﻠﻪ ﺁﺧﺮ ﰒ ،ﻓﻘﺘﻠﻪ ﺁﺧﺮ ﰒ ،ﻓﻘﺘﻠﻪ
ﻓﻴﻤﻦ ﻭﻛﻨﺖ ،ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ﻓﺎﺯﺩﺣﻢ ،ﻓﻘﺘﻠﻪ ﻓﻄﻌﻨﻪ ﺳﺎﻋﺔ ﻓﻄﺎﺭﺩﻩ ﺭﺟﻞ
ﺍﺯﺩﺣﻢﻛﻤـﻪ ﺑﻄـﺮﻑ ﻓﺄﺧـﺬﺕ ﺑﻜﻤﻪ ﻭﺟﻬﻪ ﻳﻠﺜﻢ ﻫﻮ ﻓﺈﺫﺍ ،ﻋﻠﻴﻪ
ﻓﻘﺎﻝ ﺍﳌﺒﺎﺭﻙ ﺑﻦ ﺍﷲ ﻋﺒﺪ ﻫﻮ ﻓﺈﺫﺍ ﻓﻤﺪﺩﺗﻪ:ﳑـﻦ ﻋﻤﺮﻭ ﺃﺑﺎ ﻳﺎ ﻭﺃﻧﺖ
ﻋﻠﻴﻨﺎ؟ ﺸﻨﻊﻳ
- 27. ﺍﳋﻔ ﺍﻟﺸﺮﻙﻲ ٣٠
ﺍﻟﺮﻳﺎﺀ ﺃﺳﺒﺎﺏ
ﺇﻻ ﺍﳋﻠـﻖ ﻗﻠﻮﺏ ﰲ ﻭﺍﳌﻨﺰﻟﺔ ﺍﻟﺮﺋﺎﺳﺔ ﺣﺐ ﻋﻠﻰ ﳎﺒﻮﻟﺔ ﺍﻟﻨﻔﻮﺱ
ﻳﻘﻮﻝ ﺣﻴﺚ ﺍﻟﺸﺎﻋﺮ ﺃﺣﺴﻦ ﻭﻗﺪ ،ﺍﷲ ﺳﻠﻢ ﻣﻦ:
ﻭﻣﻘﺼـﺮ ﻣﺒـﺰﺭ ﺍﻟﺜﻨﺎﺀ ﻳﻬﻮﻯﺍﻹﻧﺴـﺎﻥ ﻃﺒﻴﻌـﺔ ﺍﻟﺜﻨﺎﺀ ﺣﺐ
ﺍﻟـﻨﻔﺲ ﺃﻋﻤـﺎﻕ ﰲ ﻣﻐﺮﻭﺳﺔ ﺍﻟﺮﻳﺎﺀ ﺇﱃ ﺗﺪﻋﻮ ﺍﻟﱵ ﻭﺍﻷﺳﺒﺎﺏ
ﻣﻨﻬﺎ ﻧﺬﻛﺮ ،ﺍﻹﻧﺴﺎﻥ ﻧﻔﺲ ﺇﱃ ﺣﺒﻴﺒﺔ ﻓﻬﻲ ﺍﻹﻧﺴﺎﻧﻴﺔ:
١-ﺍﻷﻭﱃ ﺍﻟﻨﺸﺄﺓ:
ﺍﻟﺴﻤﻌﺔ ﺃﻭ ﺍﻟﺮﻳﺎﺀ ﻭﺩﻳﺪﻧﻪ ﺩﺃﺑﻪ ﺑﻴﺖ ﺃﺣﻀﺎﻥ ﰲ ﺍﻟﻮﻟﺪ ﻳﻨﺸﺄ ﻗﺪ ﺇﺫ.
ﺗ ﺍﻟﺰﻣﻦ ﻭﲟﺮﻭﺭ ،ﻭﺍﶈﺎﻛﺎﺓ ﺍﻟﺘﻘﻠﻴﺪ ﺇﻻ ﻣﻨﻪ ﻳﻜﻮﻥ ﻓﻤﺎﺍﻵﻓﺔ ﻫﺬﻩ ﺘﺄﺻﻞ
ﻭﻟﻌـﻞ ،ﺷﺨﺼﻴﺘﻪ ﻣﻦ ﻳﺘﺠﺰﺃ ﻻ ﺟﺰﺀ ﻫﻲ ﻭﻛﺄﳕﺎ ﻭﺗﺼﺒﺢ ،ﻧﻔﺴﻪ ﰲ
ﺍﻗﺘـﺮﺍﻥ ﺃﺳﺎﺱ ﻫﻮ ﺍﻟﺪﻳﻦ ﻳﻜﻮﻥ ﺑﺄﻥ ﺍﻹﺳﻼﻡ ﻭﺻﻴﺔ ﰲ ﺍﻟﺴﺮ ﻫﻮ ﻫﺬﺍ
ﺑﺎﳌﺮﺃﺓ ﺍﻟﺮﺟﻞ.
٢-ﺍﻟﺴﻴﺌﺔ ﺍﻟﺮﻓﻘﺔ ﺃﻭ ﺍﻟﺼﺤﺒﺔ:
ﺍﻟﺴﻤﻌﺔ ﺃﻭ ﺍﻟﺮﻳﺎﺀ ﺇﻻ ﳍﺎ ﻢﻫ ﻻ ﺳﻴﺌﺔ ﺭﻓﻘﺔ ﺃﻭ ﺻﺤﺒﺔ ﲢﺘﻮﻳﻪ ﻓﻘﺪ.
ﺳ ﻻ ﻭﳛﺎﻛﻴﻬﻢ ﻓﻴﻘﻠﺪﻫﻢﺍﻟﺘﺄﺛﺮ ﺷﺪﻳﺪ ،ﺍﻟﺸﺨﺼﻴﺔ ﺿﻌﻴﻒ ﻛﺎﻥ ﺇﺫﺍ ﻴﻤﺎ
ﺑﻄﺎﺑﻌﻪ ﻭﻳﻄﺒﻌﻬﺎ ،ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﺪﺍﺀ ﻫﺬﺍ ﻳﺘﻤﻜﻦ ﺍﻷﻳﺎﻡ ﻭﺑﺘﻮﺍﱄ ،ﺑﻐﲑﻩ.
٣-ﻭﺟﻞ ﻋﺰ ﺑﺎﷲ ﺍﳊﻘﻴﻘﻴﺔ ﺍﳌﻌﺮﻓﺔ ﻋﺪﻡ:
ﺗﻘـﺪﻳﺮﻩ ﻋﺪﻡ ﺇﱃ ﻳﺆﺩﻱ ﺑﻪ ﺍﳌﻌﺮﻓﺔ ﻧﻘﺼﺎﻥ ﺃﻭ ﺑﺎﷲ ﺍﳉﻬﻞ ﺇﻥ ﺇﺫ
ﻗﺪﺭﻩ ﺣﻖ.ﺍﳉﺎﻫﻞ ﻫﺬﺍ ﻳﻈﻦ ﰒ ﻭﻣﻦ–ﺣـﻖ ﻳﻌﺮﻓـﻪ ﱂ ﺍﻟﺬﻱ ﺑﺎﷲ
ﺍﻗﺪﺭﻩ ﺣﻖ ﻳﻘﺪﺭﻩ ﻭﱂ ،ﳌﻌﺮﻓﺔ–ﺃﻭ ﺍﻟﻀﺮ ﻣﻦ ﹰﺎﺌﺷﻴ ﳝﻠﻜﻮﻥ ﺍﻟﻌﺒﺎﺩ ﺃﻥ
- 28. ﺍﳋﻔ ﺍﻟﺸﺮﻙﻲ٣١
ﻣـﻦ ﻋﻨـﻪ ﻳﺼﺪﺭ ﻣﺎ ﻛﻞ ﻭﺗﺴﻤﻴﻌﻬﻢ ﻢﻣﺮﺍﺀﺍ ﻋﻠﻰ ﻓﻴﺤﺮﺹ ،ﺍﻟﻨﻔﻊ
ﻣﺎﻟﻜﻮﻩ ﻢﺃ ﺭﻮﻳﺘﺼ ﳑﺎ ﹰﺎﺌﺷﻴ ﻟﻴﻤﻨﺤﻮﻩ ﺍﻟﺼﺎﳊﺎﺕ.
٤-ﺍﳌﻨﺼﺐ ﺃﻭ ﺍﻟﺼﺪﺍﺭﺓ ﰲ ﺍﻟﺮﻏﺒﺔ:
ﺃﻭ ﺍﻟﺮﻳـﺎﺀ ﺇﱃ ﺍﳌﻨﺼـﺐ ﰲ ﺃﻭ ﺍﻟﺼـﺪﺍﺭﺓ ﰲ ﺍﻟﺮﻏﺒﺔ ﺗﺪﻓﻊ ﻓﻘﺪ
ﺍﻟﺴﻤﻌﺔﺃﻭ ﺍﻟﺼﺪﺍﺭﺓ ﰲ ﻓﻴﺠﻌﻠﻮﻩ ،ﺍﻷﻣﺮ ﻫﺬﺍ ﺑﻴﺪﻫﻢ ﻣﻦ ﺑﻪ ﻳﺜﻖ ﺣﱴ ،
ﺍﳌﻨﺼﺐ ﻳﺒﻮﺋﻮﻩ.
٥-ﺍﻟﻨﺎﺱ ﺃﻳﺪﻱ ﰲ ﻓﻴﻤﺎ ﺍﻟﻄﻤﻊ:
ﺍﻟـﺪﻧﻴﺎ ﻋﻠﻰ ﻭﺍﳊﺮﺹ ،ﺍﻟﻨﺎﺱ ﺃﻳﺪﻱ ﺑﲔ ﻓﻴﻤﺎ ﺍﻟﻄﻤﻊ ﳛﻤﻠﻪ ﻓﻘﺪ
ﳝﻸ ﻣﺎ ﻓﻴﻌﻄﻮﻧﻪ ،ﻟﻪ ﻢﻗﻠﻮ ﻕﺮﻭﺗ ﺍﻟﻨﺎﺱ ﺑﻪ ﻟﻴﺜﻖ ﺍﻟﺴﻤﻌﺔ ﺃﻭ ﺍﻟﺮﻳﺎﺀ ﻋﻠﻰ
ﺣﺪﻳ ﰲ ﺟﺎﺀ ﻭﻗﺪ ،ﺑﻄﻨﻪ ﻭﻳﺸﺒﻊ ،ﺟﻴﺒﻪﺍﻷﺷـﻌﺮﻱ ﻣﻮﺳـﻰ ﺃﰊ ﺚ)١(
ﻟﻠﻨﱯ ﺍﻟﺴﺎﺋﻞ ﻗﺎﻝ ﺣﻴﺚ:ﺍﷲ ﺭﺳﻮﻝ ﻳﺎ:ﻓﻴﺄﻧﻒ ﲪﻴﺔ ﻳﻘﺎﺗﻞ ﺍﻟﺮﺟﻞ
ﻗﻮﻣﻪ ﹸﻠﺐﻏ ﺃﻭ ﹸﻠﺐﻏ ﺑﺄﻧﻪ ﻳﺬﻡ ﺃﻭ ﻳﻘﻬﺮ ﺃﻥ.ﻟﺬﻟﻚ ﻓﻴﻘﺎﺗﻞ.
٦-ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﺜﻨﺎﺀ ﺃﻭ ﺍﶈﻤﺪﺓ ﺣﺐ ﻏﺮﻳﺰﺓ ﺇﺷﺒﺎﻉ:
ﺃﻭ ﺍﻟﺮﻳـﺎﺀ ﺇﱃ ﺍﻟﻨـﺎﺱ ﻣـﻦ ﺍﻟﺜﻨﺎﺀ ﺃﻭ ﺍﶈﻤﺪﺓ ﺣﺐ ﻳﺪﻋﻮﻩ ﻓﻘﺪ
ﺣﺪﻳ ﻳﻜﻮﻥ ﺣﱴ ،ﺍﻟﺴﻤﻌﺔﻟﺴﺎﻥ ﻛﻞ ﺚ.ﻓﺘﻨﺘﻔﺶ ،ﳎﻠﺲ ﻛﻞ ﻭﺫﻛﺮ
ﺑﺬﻟﻚ ﻭﺗﻨﺘﻔﺦ ﻧﻔﺴﻪ–ﺑﺎﷲ ﻭﺍﻟﻌﻴﺎﺫ–ﺑﻘﻴـﺔ ﻳﺸﲑ ﺍﻟﺴﺒﺐ ﻫﺬﺍ ﻭﺇﱃ
ﺍﳌﺘﻘﺪﻡ ﺍﳊﺪﻳﺚ:»ﻣﻜﺎﻧﻪ ﻟﲑﻯ ﻳﻘﺎﺗﻞ ﻭﺍﻟﺮﺟﻞ«ﺍﳊﻤـﺪ ﻃﻠﺐ ﻭﻫﺬﺍ
ﺍﻟﻘﺪﺭ ﻭﻣﻌﺮﻓﺔ ﺑﺎﻟﻘﻠﺐ.
)١(ﺍﻟﺒﺨﺎﺭﻱ ﺭﻭﺍﻩ٤/١٠٥ﺍﳋﻤﺲ ﻛﺘﺎﺏ ،)ﻣﻦ ﻳﻨﻘﺺ ﻫﻞ ﻟﻠﻤﻐﻨﻢ ﻗﺎﺗﻞ ﻣﻦ ﺑﺎﺏ
ﺃﺟﺮﻩ(ﻭﻣﺴﻠﻢ٣ﻡ١٥١٢)١٩٠٤(ﺍﻹﻣﺎﺭﺓ ﻛﺘﺎﺏ.
- 29. ﺍﳋﻔ ﺍﻟﺸﺮﻙﻲ ٣٢
ﻗﺎﻝ:»ﻟﻠﺬﻛﺮ ﻳﻘﺎﺗﻞ ﻭﺭﺟﻞ«ﺑﺎﻷﻟﺴﻦ ﻃﻠﺐ ﻭﻫﺬﺍ.
ﻗﺎﻝ:ﺍﻟﻨﱯ ﻓﻘﺎﻝ ﺍﷲ؟ ﺳﺒﻴﻞ ﰲ ﻣﻦ:»ﻗﺎﺗ ﻣﻦﻛﻠﻤﺔ ﻟﺘﻜﻮﻥ ﻞ
ﺍﷲ ﺳﺒﻴﻞ ﰲ ﻓﻬﻮ ،ﺍﻟﻌﻠﻴﺎ ﻫﻲ ﺍﷲ«.
ﺍﳉﻮﺯﻳﺔ ﻗﻴﻢ ﺍﺑﻦ ﻗﺎﻝ–ﺍﷲ ﺭﲪﻪ-:»ﰲ ﺍﻹﺧـﻼﺹ ﳚﺘﻤﻊ ﻻ
ﳚﺘﻤـﻊ ﻛﻤﺎ ﺇﻻ ﺍﻟﻨﺎﺱ ﻋﻨﺪ ﻓﻴﻤﺎ ﻭﺍﻟﻄﻤﻊ ﻭﺍﻟﺜﻨﺎﺀ ﺍﳌﺪﺡ ﻭﳏﺒﺔ ﺍﻟﻘﻠﺐ
ﻭﺍﳊﻮﺕ ﺐﻭﺍﻟﻀ ﻭﺍﻟﻨﺎﺭ ﺍﳌﺎﺀ.ﺍﻹﺧﻼﺹ ﺑﻄﻠﺐ ﻧﻔﺴﻚ ﺣﺪﺛﺘﻚ ﻓﺈﺫﺍ
ﺑﺴﻜﲔ ﻓﺎﺫﲝﻪ ﹰﻻﺃﻭ ﺍﻟﻄﻤﻊ ﻋﻠﻰ ﻓﺄﻗﺒﻞﺍﳌـﺪﺡ ﻋﻠـﻰ ﻭﺃﻗﺒﻞ ،ﺍﻟﻴﺄﺱ
ﻟـﻚ ﺍﺳﺘﻘﺎﻡ ﻓﺈﺫﺍ ﺍﻵﺧﺮﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻋﺸﺎﻕ ﺯﻫﺪ ﻓﻴﻬﻤﺎ ﻓﺎﺯﻫﺪ ﻭﺍﻟﺜﻨﺎﺀ
ﺍﻹﺧﻼﺹ ﻋﻠﻴﻚ ﺳﻬﻞ ﻭﺍﳌﺪﺡ ﺍﻟﺜﻨﺎﺀ ﰲ ﻭﺍﻟﺰﻫﺪ ﺍﻟﻄﻤﻊ ﺫﺑﺢ.
ﻗﻠﺖ ﻓﺈﻥ:ﺍﻟﺜﻨـﺎﺀ ﰲ ﻭﺍﻟﺰﻫﺪ ﺍﻟﻄﻤﻊ ﺫﺑﺢ ﻋﻠﻲ ﺴﻬﻞﻳ ﺍﻟﺬﻱ ﻭﻣﺎ
ﻗﻠﺖ ﻭﺍﳌﺪﺡ؟:ﻟـﻴﺲ ﺃﻧﻪ ﺎﻨﻳﻘﻴ ﻋﻠﻤﻚ ﻋﻠﻴﻚ ﻓﻴﺴﻬﻠﻪ ﺍﻟﻄﻤﻊ ﺫﺑﺢ ﺃﻣﺎ
ﺷ ﻣﻦﻭﻻ ﻏـﲑﻩ ﳝﻠﻜﻬﺎ ﻻ ﺧﺰﺍﺋﻨﻪ ﻭﺣﺪﻩ ﺍﷲ ﻭﺑﻴﺪ ﺇﻻ ﻓﻴﻪ ﻳﻄﻤﻊ ﻲﺀ
ﺳﻮﺍﻩ ﹰﺎﺌﺷﻴ ﻣﻨﻬﺎ ﺍﻟﻌﺒﺪ ﻳﺆﰐ.
ﺃﺣﺪ ﻟﻴﺲ ﺃﻧﻪ ﻋﻠﻤﻚ ﻋﻠﻴﻚ ﻓﻴﺴﻬﻠﻪ ﻭﺍﳌﺪﺡ ﺍﻟﺜﻨﺎﺀ ﰲ ﺍﻟﺰﻫﺪ ﻭﺃﻣﺎ
ﺫﻟﻚ ﻗﺎﻝ ﻛﻤﺎ ،ﻭﺣﺪﻩ ﺍﷲ ﺇﻻ ﻭﻳﺸﲔ ﺫﻣﻪ ﻭﻳﻀﺮ ﻭﻳﺰﻳﻦ ﻪﺣﻣﺪ ﻳﻨﻔﻊ
ﻟﻠﻨﱯ ﺍﻷﻋﺮﺍﰊ:ﺷﲔ ّﻲﻣﻭﺫ ﻳﺰﻳﻦ ﻣﺪﺣﻲ ﺇﻥ.ﻓﻘﺎﻝ:»ﺍ ﺫﻟـﻚﷲ
ﻭﺟﻞ ﻋﺰ«.
ﻳﺸـﻴﻨﻚ ﻻ ﻣـﻦ ﺫﻡ ﻭﰲ ،ﻣﺪﺣﻪ ﻳﺰﻳﻨﻚ ﻻ ﻣﻦ ﻣﺪﺡ ﰲ ﻓﺎﺯﻫﺪ
،ﺫﻣﻪ ﰲ ﺍﻟﺸﲔ ﻭﻛﻞ ،ﻣﺪﺣﻪ ﰲ ﺍﻟﺰﻳﻦ ﻛﻞ ﻣﻦ ﻣﺪﺡ ﰲ ﻭﺍﺭﻏﺐ ،ﺫﻣﻪ
ﻭﺍﻟﻴﻘﲔ ﺍﻟﺼﱪ ﻓﻘﺪﺕ ﻓﻤﱴ ،ﻭﺍﻟﻴﻘﲔ ﺑﺎﻟﺼﱪ ﺇﻻ ﺫﻟﻚ ﻋﻠﻰ ﻳﻘﺪﺭ ﻭﻟﻦ
ﻣﺮﻛـﺐ ﻏﲑ ﰲ ﺍﻟﺒﺤﺮ ﰲ ﺍﻟﺴﻔﺮ ﺃﺭﺍﺩ ﻛﻤﻦ ﻛﻨﺖ.ﺗﻌـﺎﱃ ﻗـﺎﻝ: