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ﺍﳉﺎﻣﻊ ﳌﺘﻮﻥ ﺍﻟﺪﻭﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ 2 ﺍﳊﻤﺪُ ﷲِ ﺍﻟﺬﻱ ﺃﻧﺰَﻝَ ﺍﻟﻜﺘﺎﺏَ ِﺗﺒﻴﺎًﻧﺎ ِﻟﻜُﻞﱢ ﺷﻲءٍ ﻭﻫُﺪﱠﻯ ِﻟﻠْﻤُﺘﱠﻘﲔ. ﻭََﺃﺷْﻬَﺪُ ﺃﻥْ ﻻَ ﺇﻟﻪَ ﺇﻻﱠ ﺍﷲُ ،ﺍﳌِﻠﻚُ ﺍْﻟﺤَﻖﱡ ﺍُﳌﺒِﻴْﻦُ ﻭَﺃﺷْﻬَﺪُ ﺃﻥﱠ ﻣُﺤَﻤﱠﺪًﺍ ﻋَْﺒﺪُُﻩ ﻭَﺭَﺳُﻮُﻟﻪُ ،ﺍﻟﺼﱠﺎﺩِﻕُ ﺍﻷَﻣِﻴْﻦُ ﺻَﱠﻠﻰ ﺍﷲُ ﻋَﻠﻴﻪِ ﻭَﻋَﻠﻰ ﺁِﻟﻪِ ﻭَﺃﺻﺤﺎِﺑﻪِ ﻭﺍﻟﱠﺘﺎﺑﻌﲔَ ﻭَﺳَﻠﱠﻢْ َﺗﺴْﻠِﻴْﻤًﺎ ﻛَِﺜﻴْﺮًﺍ. َﺃﱠﻣﺎ َﺑﻌْﺪَُ :ﻓﻬﺬِﻩ ﻣُﻘﺪﱢﻣٌَﺔ ﰲ ﺍﻟﱠﺘﻔْﺴِﻴْﺮِ ُﺗﻌِﻴْﻦُ ﻋَﻠَﻰ ﻓَﻬْﻢِ ﺍﻟﻘُﺮﺁﻥِ ﺍﻟﻌَﻈِﻴْﻢِ ﺍْﻟﺠَﺪِﻳْﺮِ ِﺑﺄﻥْ ﺗُﺼْﺮَﻑَ َﻟﻪُ ﺍﳍِﻤَﻢَ، ﻓَﻔِﻴْﻪِ ﺍﳍُﺪَﻯ ﻭﺍﻟﻨﱡﻮﺭُ ﻭﻣَﻦْ َﺃﺧَﺬَ ِﺑِﻪ ﻫُﺪِﻱَ ِﺇﱃ ﺻِﺮﺍﻁٍ ُﻣﺴَْﺘﻘِﻴْﻢٍ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﺍﻹﺳﻼﻣﻲ ﺑﺪﰊ 3 َﺗﻨْـﺰِﻳْﻞُ ﺍْﻟﻘُﺮْﺁﻥِ َﺃﺟْﻤَﻌُﻮْﺍ :ﻋَﻠَﻰ ﺃَﻥﱠ ﺍﻟُﻘﺮْﺁﻥَ ﻛَﻼَﻡُ ﺍﷲِ ﺣَﻘِﻴْﻘَﺔً ،ﻣُﻨَﺰﱠﻝٌ ﻏَﻴْﺮُ ﻣَﺨْﻠُﻮﻕٍ. ﺳَﻤِﻌَﻪُ ﺟِﱪِﻳْﻞٌ ِﻣﻦَ ﺍﷲِ ﻭَﺳَﻤِﻌَﻪُ ﻣُﺤَﻤﱠﺪٌ ﻣِﻦْ ﺟِﺒْﺮِﻳْﻞَ ﻭﺳَﻤِﻌَﻪُ ﺍﻟﺼﱠﺤﺎﺑَُﺔ ِﻣﻦ ُﻣﺤَﻤﱠﺪٍ ﷺ ﻭَﻫُﻮَ ﺍﱠﻟﺬِﻱْ َﻧْﺘﻠُﻮْﻩُ ﺑِﺄَﻟﺴِﻨَﺘِﻨﺎ ﻭَﻓِﻴْﻤَﺎ َﺑْﻴﻦَ ﺍﻟﺪﱠﻓﱠَﺘﻴْﻦِ ﻭَﻣَﺎ ﰲ ﺻُﺪُﻭْﺭَِﻧﺎ ﻣَﺴْﻤُﻮْﻋًﺎ ﻭَﻣَﻜُْﺘﻮًْﺑﺎ ﻭَﻣَﺤْﻔُﻮﻇًﺎ ﻭَﻛُﻞﱡ ﺣَﺮْﻑٍ ﻣِﻨْﻪُ ،ﻛَﺎْﻟﺒَﺎءِ ﻭَﺍﻟﱠﺘﺎءِ ،ﻛَﻼَﻡُ ﺍﷲِ ﻏَﻴْﺮُ ﻣَﺨْﻠُﻮْﻕٍ ﻣِﻨْﻪُ ﺑَﺪََﺃ ﻭَِﺇَﻟﻴْﻪ ﻳَﻌُﻮْﺩُ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺍﳉﺎﻣﻊ ﳌﺘﻮﻥ ﺍﻟﺪﻭﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ 4 ﻭَﻫُﻮَ ﻛَﻼَﻡُ ﺍﷲِ ﺣُﺮُﻭْﻓُﻪُ ﻭَﻣَﻌَﺎِﻧﻴْﻪَِ ،ﻟﻴْﺲَ ﺍﳊُﺮُﻭﻑُ ﺩُﻭْﻥَ ﺍﳌَﻌﺎِﻧﻲْ ،ﻭَﻻَ ﺍﳌَﻌﺎِﻧﻲْ ﺩُﻭْﻥَ ﺍﳊُﺮُﻭْﻑِ. ﻭََﺑﺪﱠﻋُﻮْﺍ َﻣﻦْ ﻗَﺎﻝَ :ﺇﻧﱠﻪُ ﻓَﺎﺽَ ﻋَﻠَﻰ ﻧَﻔْﺲِ ﺍﻟﱠﻨِﺒﻲﱢ ،ﻣِﻦَ ﺍﻟﻌَﻘْﻞِ ﺍﻟﻔَﻌﱠﺎﻝِ ،ﺃَﻭْ ﻏَْﻴﺮِﻩِ ،ﻛَﺎﻟَﻔﻼَﺳِﻔَﺔِ ﻭَﺍﻟﺼﱠﺎِﺑِﺌﱠﻴﺔِ؛ َﺃﻭْ ﺃﱠﻧُﻪ َﻣﺨْﻠُﻮْﻕٌ ﻓِﻲ ﺟِﺴْﻢٍ ﻣِﻦَ ﺍﻷَﺟْﺴَﺎﻡِ ،ﻛَﺎْﻟﻤُﻌْﺘَﺰَِﻟﺔِ ،ﻭَﺍْﻟﺠَﻬْﻤِﱠﻴﺔَِ ،ﺃﻭْ ﻓِﻲ ﺟِﺒْﺮِﻳْﻞَ ،ﺃَﻭْ ﻣُﺤَﻤﱠﺪٍَ ،ﺃﻭْ ﺟِﺴْﻢٍ ﺁﺧَﺮَ ﻏَﻴْﺮِﻫِﻤَﺎ ،ﻛَﺎْﻟﻜُﻼﱠِﺑﱠﻴﺔِ ،ﻭَﺍﻷﺷْﻌَﺮﱠﻳﺔِ. َﺃﻭْ ﺃﱠﻧﻪُ ﺣُﺮُﻭﻑٌ ﻭََﺃﺻْﻮَﺍﺕٌ ،ﻗَﺪِﻳْﻤَﺔٌ ﺃَﺯَﻟِﻴﱠﺔٌ ﻛَﺎﻟﻜَﻼَﻣِﻴﱠﺔِ. َﺃﻭْ ﺃﱠﻧﻪُ ﺣَﺎﺩِﺙٌ ﻗَﺎِﺋﻢٌ ِﺑﺬَﺍﺕِ ﺍﷲِ ،ﻣُﻤَْﺘﻨِﻊٌ ِﻓﻲ ﺍﻷَﺯَﻝِ ،ﻛَﺎْﻟﻬَﺎﺷِﻤِﱠﻴﺔِ ،ﻭَﺍْﻟﻜَﺮﱠﺍﻣِﻴﱠﺔِ. ﻭَﻣﻦْ ﻗَﺎﻝَ :ﻟَﻔْﻈِﻲْ ِﺑﺎﻟُﻘﺮْﺁﻥِ ﻣَﺨْﻠُﻮْﻕٌ ﻓَﺠَﻬْﻤِﻲﱞ؛ َﺃﻭْ ﻏَﻴْﺮُ ﻣَﺨْﻠُﻮْﻕٍ ﻓَﻤُﺒَْﺘﺪِﻉٌ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﺍﻹﺳﻼﻣﻲ ﺑﺪﰊ 5 ﻣَﻮَﺍﺿِﻊُ ُﻧﺰُﻭِْﻟـﻪِ َﺃﺟْﻤَﻌُﻮْﺍ ﻋَﻠَﻰ ﺃَﻥﱠ ﺍْﻟﻘُﺮْﺁﻥَ ﻣِﺎَﺋﺔٌ ﻭََﺃﺭَْﺑﻊَ ﻋَﺸْﺮَﺓَ ﺳُﻮْﺭَﺓً. ﻭَﺍْﻟﻤَﺸْﻬُﻮْﺭُ :ﺳَﺒْﻊٌ ﻭَﻋِﺸْﺮُﻭْﻥَ ﻣَﺪَِﻧﻲﱞ ،ﻭََﺑﺎﻗِﻴْﻪِ ﻣَﻜﱢﻲﱞ ،ﻭَﺍﺳْﺘُﺜِْﻨﻲَ ﺁﻳَﺎﺕٌ. ﻭِﻣﻨْﻪُ :ﺍﻟﻨﱠﻬَﺎﺭِﻱﱡ ،ﻭَﺍﻟﱠﻠﻴْﻠِﻲﱡ ،ﻭَﺍﻟﺼﱠﻴْﻔِﻲﱡ ،ﻭَﺍﻟﺸﱢﺘَﺎِﺋﻲﱡ. ﻭََﺃﻭﱠﻝُ ﻣَﺎ ﺃُﻧﺰِﻝَ :ﺍْﻗﺮَﺃُ ،ﺛﻢﱠ ﺍْﻟﻤُﺪﱠﱢﺛﺮْ ،ﻭَﺁﺧِﺮُﻩُ :ﺍْﻟﻤَﺎِﺋﺪَﺓُ ،ﻭََﺑﺮَﺍءَﺓٌ ،ﻭَﺍْﻟﻔَﺘْﺢُ ،ﻭَﺁﻳَﺔُ ﺍْﻟﻜَﻼََﻟﺔِ ،ﻭَﺍﻟﺮﱢَﺑﺎ، ﻭَﺍﻟﺪﱠﻳْﻦِ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺍﳉﺎﻣﻊ ﳌﺘﻮﻥ ﺍﻟﺪﻭﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ 6 ِﺇﻧْـﺰَﺍُﻟـﻪُ ُﺃْﻧﺰِﻝَ ﺍﻟﻘُﺮْﺁﻥُ ﺟُﻤْﻠَﺔً ﻓِﻲْ َﻟﻴَﻠِﺔ ﺍﻟَﻘﺪْﺭِِ ،ﺇَﻟﻰ ﺑَﻴْﺖِ ﺍﻟْﻌِﺰﱠﺓِ ،ﻓِﻲ ﺍﻟْﺴﱠﻤَﺎءِ ﺍﻟﺪﱡﻧَْﻴﺎ ﻭَُﺃْﻧﺰِﻝَ ﻣَُﻨﺠﱠﻤًﺎِ ،ﺑﺤَﺴَﺐِ ﺍْﻟﻮَﻗَﺎِﺋﻊُِ ،ﻳْﻠﻘِﻴْﻪِ ﺟِﺒْﺮِﻳْﻞُ ،ﺇﻟَﻰ ﺍﻟﻨﱠﺒِﻲﱢ ﷺ ﻓِﻲْ ﻣِﺜْﻞِ ﺻَﻠْﺼَﻠَﺔِ ﺍْﻟﺠَﺮَﺱِ ،ﻭَﻫُﻮَ َﺃﺷَﺪﱡﻩُ ﻋَﻠَﻴْﻪِ؛ ﻭََﻳﺄِﺗﻴْﻪِ ﻓِﻲْ ﻣِﺜْﻞِ ﺻُﻮْﺭَﺓِ ﺍﻟﺮﱠﺟُﻞُِ ،ﻳﻜَﻠﱢﻤُﻪُ .ﻭََﺛﺒَﺖََ :ﺃﱠﻧﻪُ ُﺃﻧْﺰِﻝَ ﻋَﻠَﻰ ﺳَﺒْﻌَﺔِ َﺃﺣْﺮُﻑٍ ،ﻗَﻴْﻞَ :ﺍﻟْﻤَﻌَﺎﱐْ ،ﺍْﻟﻤُﱠﺘﻔِﻘَﺔُ ِﺑَﺄﻟْﻔَﺎﻅٍ ﻣُﺨْﺘَﻠِﻔَﺔٍ ،ﻛَﻬُﻠُﻢﱠ ﻭََﺃﻗِْﺒﻞْ؛ ﻭَﻛُﺘِﺐَ ﻓِﻲْ ﺍﻟﺮﱢﻗَﺎﻉِ ﻭَﻏَﻴْﺮِﻫَﺎ ،ﰲْ ﻋَﻬْﺪِ ﺍﻟﱡﻨﺒُﻮﱠﺓُِ ،ﺛﻢﱠ ِﻓﻲْ ﺍﻟﺼﱡﺤُﻒِِ ،ﻓﻲ ﻋَﻬْﺪِ َﺃﰊِ َﺑﻜْﺮٍُ ،ﺛﻢﱠ ﺟَﻤَﻊَ ﻋُْﺜﻤَﺎﻥُ ﺍﻟﱠﻨﺎﺱَ ﻋَﻠَﻰ ﻣُﺼْﺤَﻒٍ ﻭَﺍﺣِﺪٍ. ﻭَﺍﳉُﻤْﻬُﻮ ُﺭَ :ﺃﱠﻧﻪُ ﻣُﺸﺘَﻤِﻞٌ ﻋَﻠَﻰ ﻣَﺎ ﻳَﺤَﺘﻤُِﻠﻪُ َﺭﺳْﻤُﻬَﺎ ،ﻭَﻣُﺘَﻀَﻤﱢﻨَﺘُﻬَﺎ ﺍْﻟﻌَﺮْﺿَﺔُ ﺍﻷﺧِﻴْﺮَﺓُ. ﻭََﺗﺮِْﺗﻴْﺐُ ﺍﻵﻳَﺎﺕِ ِﺑﺎﻟﱠﻨﺺﱢ ،ﻭَﺍﻟﺴﱡﻮَﺭِ ِﺑﺎﻹِﺟْﺘِﻬَﺎﺩِ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﺍﻹﺳﻼﻣﻲ ﺑﺪﰊ 7 ﺃﺳَْﺒﺎﺏُ ُﻧـﺰُﻭِْﻟـﻪِ ﻣَﻌْﺮِﻓَﺔُ ﺳََﺒﺐِ ُﻧﺰُﻭْﻝِ ﺍﻟﻘُﺮﺁﻥِ ،ﻳُﻌِﻴْﻦُ ﻋَﻠَﻰ ﻓَﻬْﻢِ ﺍﻵﻳﺔِ ،ﻓَﻘَﺪْ َﻳﻜُﻮْﻥُ ﺍﻟﱠﻠﻔْﻆُ ﻋَﺎﻣœﺎ ،ﻭَﺍﻟﺴﱠﺒَﺐُ ﺧَﺎﺹﱞ ﻭَﻣِﻨْﻪُ }ِﺇﻥِ ﺍﺭَْﺗﺒُْﺘﻢْ{َ} ،ﻓَﺄْﻳَﻨﻤَﺎ ُﺗﻮَﱡﻟﻮﺍ َﻓَﺜﻢﱠ ﻭَﺟْﻪُ ﺍﷲِ{. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺍﳉﺎﻣﻊ ﳌﺘﻮﻥ ﺍﻟﺪﻭﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ 8 ﻋَـﺎﻣﱡﻪُ ﻭَﺧَـﺎﺻﱡﻪُ ﺍْﻟﻌَﺎﻡﱡ :ﺃَﻗْﺴَﺎﻡٌ؛ ﻣِﻨْﻪُ :ﺍﻟَْﺒﺎﻗِﻲْ ﻋَﻠَﻰ ﻋُﻤُﻮِﻣﻪِ ،ﻛَـ }ﺣُﺮﱢﻣَﺖْ ﻋََﻠْﻴﻜُﻢْ ُﺃﻣﱠﻬَﺎُﺗﻜُﻢْ{ ﻭَﺍْﻟﻌَﺎﻡﱡ ﺍْﻟﻤُﺮَﺍﺩُ ِﺑﻪِ ﺍْﻟﺨُﺼُﻮﺹُ ﻛَـ }ﺍﱠﻟﺬِﻳﻦَ َﻗﺎﻝَ َﻟﻬُﻢُ ﺍﻟﱠﻨﺎﺱُ{. ﻭَﺍﻟﱠﺜﺎِﻟﺚُ :ﺍﻟْﻌَﺎﻡﱡ ﺍﻟْﻤَﺨْﺼُﻮْﺹُ ﻭَﻫُﻮَ ﻛَِﺜﻴْﺮٌ ِﺇﺫْ َﻣﺎ ﻣِﻦْ ﻋَﺎﻡﱟ ﺇﻻﱠ ﻭَﻗَﺪْ ﺧُﺺﱠ. ﻭَﺍْﻟﻤُﺨَﺼﱢﺺُ :ﺇﻣﱠﺎ ﻣُﱠﺘﺼِﻞٌ ،ﻭَﻫُﻮَ :ﺧَﻤْﺴَﺔٌَ ،ﺃﺣَﺪُﻫَﺎ ﺍﻹِﺳِْﺘﺜْﻨَﺎءُ؛ ﻭَﺍْﻟﻤُﻨْﻔَﺼِﻞُ :ﻛَﺂﻳَﺔٍ ُﺃﺧْﺮﻯَ ،ﺃﻭْ ﺣَﺪِﻳْﺚٍ َﺃﻭْ ِﺇﺟْﻤَﺎﻉٍ؛ ﻭَﻣِﻦْ ﺧَﺎﺹﱢ ﺍﻟﻘُﺮْﺁﻥِ :ﻣَﺎ ﻛَﺎﻥَ ﻣُﺨَﺼﱢﺼًﺎ ِﻟﻌُﻤُﻮﻡِ ﺍﻟﺴﱡﱠﻨﺔِ ﻛَـ }ﺣَﺘﱠﻰ ﻳُﻌْﻄُﻮﺍ ﺍﻟْﺠِﺰْﻳَﺔَ{ ﺧَﺺﱠ\" :ﺃُﻣِﺮﺕُ ﺃَﻥْ ُﺃَﻗﺎِﺗﻞُ ﺍﻟﱠﻨﺎﺱَ ،ﺣﱠﺘﻰ َﻳُﻘﻮُﻟﻮْﺍ ﻻَ ِﺇﻟﻪَ ﺇﻻﱠ ﺍﷲُ\". ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﺍﻹﺳﻼﻣﻲ ﺑﺪﰊ 9 ﺍﻟﱠﻨﺎﺳِـﺦ ﻭَﺍْﻟﻤَﻨْﺴُﻮْﺥُ َﻳﺮِﺩُ ﺍﻟﱠﻨﺴْﺦُ ﺑِﻤَﻌْﻨَﻰ ﺍﻹِﺯﺍَﻟﺔِ ،ﻭﻣِﻨْﻪَُ} :ﻓَﻴْﻨﺴَﺦُ ﺍﷲُ ﻣَﺎ ُﻳﻠْﻘِﻲ ﺍﻟﺸﱠْﻴﻄَﺎﻥُ{. ﻭﲟﻌﲎ :ﺍﻟﱠﺘﺒْﺪِﻳْﻞِ} ،ﻭَِﺇﺫَﺍ َﺑﺪﱠْﻟَﻨﺎ ﺁَﻳﺔً ﻣَﻜَﺎﻥَ ﺁَﻳﺔٍ{ .ﻭَﻫُﻮَ َﺛﻼَﺛٌﺔَ :ﻣﺎ ُﻧﺴِﺦَ ِﺗﻼﻭَُﺗﻪُ ﻭَﺣُﻜْﻤُﻪُ ،ﻛَﻌَﺸْﺮِ ﺭَﺿَﻌَﺎﺕٍَ ،ﺃﻭْ ِﺗﻼَﻭَُﺗﻪُ ﺩُﻭْﻥَ ﺣُﻜْﻤِﻪِ ،ﻛَﺂﻳﺔِ ﺍﻟﺮﱠﺟْﻢَِ ،ﺃﻭْ ﺣُﻜْﻤُﻪُ ﺩُﻭْﻥَ ِﺗﻼَﻭَِﺗﻪِ ،ﻭَﺻُﱢﻨﻔَﺖْ ﻓِﻴْﻪِ ﺍﻟﻜُُﺘﺐُ، ﻭَﻫُﻮَ ﻗَﻠِﻴْﻞٌ ،ﻭَﻻَ َﻳَﻘﻊُ ِﺇﻻﱠ ِﻓﻲ ﺍﻷَﻣْﺮِ ،ﻭَﺍﻟﱠﻨﻬْﻲِ ،ﻭََﻟﻮْ ِﺑﻠَﻔْﻆِ ﺍْﻟﺨََﺒﺮِ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺍﳉﺎﻣﻊ ﳌﺘﻮﻥ ﺍﻟﺪﻭﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ 10 ﺍْﻟﻤُﺤْﻜَـﻢُ ﻭَﺍْﻟﻤَُﺘﺸَﺎِﺑـﻪُ ﺍْﻟﻤُﺤْﻜَﻢُ :ﻳُﻤَﱢﻴﺰُ ﺍْﻟﺤَﻘِﻴْﻘَﺔَ ﺍْﻟﻤَﻘْﺼُﻮْﺩَﺓَ؛ ﻭَﺍْﻟﻤَﺘَﺸَﺎِﺑﻪُُ :ﻳﺸْﺒِﻪُ ﻫَﺬَﺍ ،ﻭَُﻳﺸِْﺒﻪُ ﻫَﺬَﺍ ،ﻭَﺍﱠﻟﺬِﻳْﻦَ ﻓِﻲْ ﻗُﻠُﻮِْﺑﻬِﻢْ ﺯَﻳْﻎٌ َﻳﺘﱠﺒِﻌُﻮْﻥَ ﻣَﺎ ﺗَﺸَﺎَﺑﻪَ ﻣِﻨْﻪُ }ﺍْﺑِﺘﻐَﺎءَ ﺍْﻟﻔِﺘَْﻨﺔِ{ ِﻟﻴَﻔِْﺘُﻨﻮْﺍ ِﺑﻪِ ﺍﻟﱠﻨﺎﺱَِ ،ﺇﺫَﺍ ﻭَﺿَﻌُﻮْﻩُ ،ﻋَﻠَﻰ ﻏَﻴْﺮِ ﻣَﻮَﺍﺿِﻌِﻪِ. }ﻭَﺍْﺑِﺘﻐَﺎءَ َﺗَﺄﻭِﻳِﻠﻪِ{ ﻭﻫُﻮَ :ﺍﻟْﺤَﻘْﻴِﻘَﺔُ ﺍﻟﱠﱵْ َﺃﺧَْﺒﺮَ ﻋَﻨْﻬَﺎ ،ﻛَﺎْﻟﻘِﻴَﺎﻣَﺔِ ،ﻭََﺃﺷْﺮَﺍﻃِﻬﺎ. }ﻭَﻣَﺎ َﻳﻌَْﻠﻢُ َﺗْﺄﻭِﻳَﻠﻪُ{ ﻭَﻗَْﺘﻪُ ،ﻭَﺻِﻔََﺘﻪُ }ِﺇﻻﱠ ﺍﷲُ ﻭَﺍﻟﺮﱠﺍﺳِﺨُﻮﻥَ ﻓِﻲ ﺍﻟْﻌِﻠْﻢِ َﻳﻘُﻮُﻟﻮﻥَ ﺁﻣَﻨﱠﺎ ِﺑﻪِ{ ﻭََﻟﻢْ َﻳْﻨﻒِ ﻋَْﻨﻬُﻢْ ﻋِْﻠﻢَ ﻣَﻌَْﻨﺎﻩُ ،ﺑَﻞْ ﻗَﺎﻝَِ} :ﻟَﻴﺪﱠﱠﺑﺮُﻭﺍ ﺁَﻳﺎِﺗﻪِ{. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﺍﻹﺳﻼﻣﻲ ﺑﺪﰊ 11 ﻗَﺎﻝَ ﺷَﻴْﺦُ ﺍﻹِﺳﻼﻡِ :ﻭَﺛَﺒﺖَ َﺃﻥﱠ ﺍﱢﺗﺒﺎﻉَ ﺍﻟْﻤُﺘﺸﺎِﺑﻪَِ ،ﻟﻴْﺲَ ﻓِﻲ ﺧُﺼُﻮْﺹِ ﺍﻟﺼﱢﻔَﺎﺕِ ،ﻭَﻻَ َﺃﻋْﻠَﻢُ ﺃﻥﱠ ﺃَﺣَﺪًﺍ ﻣِﻦَ ﺍﻟﺴﱠﻠَﻒِ ،ﺟَﻌَﻠَﻬَﺎ ِﻣﻦَ ﺍْﻟﻤُﺘَﺸَﺎِﺑﻪِ ،ﺍﻟﺪﱠﺍﺧِﻞِ ،ﻓِﻲ ﻫَﺬِﻩِ ﺍﻵﻳَﺔِ. ﻭَﻋِْﻨﺪَﻫُﻢْ ،ﻗِﺮَﺍءَﺗُﻬَﺎَ :ﺗﻔْﺴِﻴْﺮُﻫَﺎ ،ﻭَُﺗﻤَﺮﱡ ﻛَﻤَﺎ ﺟَﺎءَﺕْ ،ﺩَﺍﱠﻟﺔٌ ﻋَﻠَﻰ ﻣَﺎ ﻓِْﻴﻬَﺎ ِﻣﻦْ ﺍﻟْﻤََﻌﺎِﻧﻲْ ،ﻻَ ُﺗﺤَﺮﱠﻑُ، ﻭَﻻَ ُﻳﻠْﺤَﺪُ ﻓِﻴْﻬَﺎ؛ ﻭَﻛُﻞﱡ ﻇَﺎﻫِﺮٍ :ﺗُﺮِﻙَ ﻇَﺎﻫِﺮُﻩُ ِﻟﻤُﻌﺎﺭِﺽٍ ﺭَﺍﺟِﺢٍ ،ﻛََﺘﺨْﺼﻴْﺺِ ﺍْﻟﻌَﺎﻡﱢ ،ﻭََﺗﻘِْﻴﻴْﺪِ ﺍْﻟﻤُﻄَﻠﻖِ؛ ﻓَﺈﻧﱠﻪُ ﻣُﺘَﺸَﺎِﺑٌﻪ ،ﻻِﺣِْﺘﻤَﺎِﻟِﻪ َﻣﻌْﻨََﻴﲔِ؛ ﻭَﻛَﺬَﺍ ﺍْﻟﻤُﺠْﻤَﻞُ ،ﻭَِﺇﺣْﻜَﺎﻣُﻪُ :ﺭَﻓْﻊُ َﻣﺎ ُﻳَﺘﻮَﻫﱠﻢُ ﻓِﻴْﻪِ ،ﻣِﻦَ ﺍْﻟﻤَﻌْﻨَﻰ ﺍﻟﱠﺬِﻱْ َﻟﻴْﺲَ ِﺑﻤُﺮَﺍﺩٍ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺍﳉﺎﻣﻊ ﳌﺘﻮﻥ ﺍﻟﺪﻭﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ 12 ﺍﻟﱠﺘﺄﻭِﻳْـﻞُ ﺍﻟﱠﺘﺄﻭِﻳْﻞُ ﻓِﻲ ﺍﻟْﻘُﺮْﺁﻥَِ :ﻧﻔْﺲُ ﻭُﻗُﻮْﻉِ ﺍﻟْﻤُﺨﺒَﺮِ ِﺑﻪِ ،ﻭَﻋِﻨْﺪَ ﺍﻟﺴﱠﻠَﻒِ :ﺗَﻔْﺴِﻴْﺮُ ﺍْﻟﻜَﻼَﻡِ ،ﻭََﺑﻴَﺎﻥُ ﻣَﻌْﻨَﺎﻩُ. ﻭَﻋِْﻨﺪَ ﺍْﻟﻤَُﺘَﺄﺧﱢﺮِﻳْﻦَ ،ﻣِﻦَ ﺍْﻟﻤَُﺘﻜَﱢﻠﻤَﺔِ ،ﻭَﺍْﻟﻤَُﺘﻔَﻘﱢﻬَﺔِ ،ﻭَﻧﺤْﻮِﻫِﻢ ،ﻫُﻮَ :ﺻَﺮْﻑُ ﺍﻟﻠﱠﻔْﻆِ ﻋَﻦِ ﺍْﻟﻤَﻌَﻨﻰ ﺍﻟﺮﱠﺍﺟِﺢِ، ِﺇَﻟﻰ ﺍْﻟﻤَﻌْﻨَﻰ ﺍْﻟﻤَﺮْﺟُﻮْﺡِ ،ﻟِﺪَِﻟﻴْﻞٍ َﻳﻘَْﺘﺮِﻥُ ِﺑﻪِ؛ َﺃﻭْ ﺣَﻤْﻞُ ﻇَﺎﻫِﺮٍ ،ﻋَﻠَﻰ ﻣُﺤْﺘَﻤِﻞٍ ﻣَﺮْﺟُﻮْﺡٍ. ﻭَﻣَﺎ َﺗَﺄﻭﱠَﻟﻪُ ﺍْﻟﻘَﺮَﺍﻣِﻄَﺔُ ،ﻭَﺍْﻟَﺒﺎﻃِﻨِﻴﱠﺔُ ،ﻟِﻸَﺧَْﺒﺎﺭِ ،ﻭَﺍﻷَﻭَﺍﻣِﺮِ؛ ﻭَﺍْﻟﻔَﻼﺳِﻔَﺔُِ ،ﻟﻺِﺧْﺒَﺎﺭِ ﻋَﻦِ ﺍﷲِ ،ﻭَﺍْﻟَﻴﻮْﻡِ ﺍﻵﺧِﺮِ؛ ﻭَﺍْﻟﺠَﻬْﻤِﱠﻴﺔُ ،ﻭَﺍْﻟﻤُﻌَْﺘﺰِﻟَﺔُ ،ﻭَﻏَْﻴﺮُﻫُﻢْ ،ﻓِﻲْ َﺑﻌْﺾِ ﻣَﺎ ﺟَﺎءَ ﻓِﻲ ﺍﻟْﻴَﻮْﻡِ ﺍﻵﺧِﺮِ ،ﻭَﰲْ ﺁﻳَﺎﺕِ ﺍﻟْﻘَﺪَﺭِ ،ﻭَﺁﻳَﺎﺕِ ﺍﻟﺼﱢﻔَﺎﺕِ ،ﻫُﻮَ ﻣِﻦْ َﺗﺤْﺮِﻳْﻒِ ﺍْﻟﻜَﻠِﻢِ ﻋَﻦْ ﻣَﻮَﺍﺿِﻌِﻪِ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﺍﻹﺳﻼﻣﻲ ﺑﺪﰊ 13 ﻗَﺎﻝَ ﺍﻟﺸﱠﻴْﺦُ :ﻭَﻃَﻮَﺍِﺋﻒُ ﻣِﻦَ ﺍﻟﺴﱠﻠَﻒِ ،ﺃَﺧْﻄَﺆُﺍ ِﻓﻲْ ﻣَﻌْﻨَﻰ ﺍﻟﺘﱠﺄﻭِﻳْﻞِ ﺍْﻟﻤَﻨْﻔِﻲﱢ ،ﻭَﻓِﻲْ ﺍﱠﻟﺬِﻱْ َﺃﺛْﺒَُﺘﻮْﻩُ. ﻭَﺍﻟﱠﺘﺄﻭِﻳْﻞُ ﺍﻟْﻤَﺮْﺩُﻭْﺩُ ،ﻫُﻮَ :ﺻَﺮْﻑُ ﺍﻟْﻜَﻠِﻢِ ﻋَﻦْ ﻇَﺎﻫِﺮِﻩِ ،ﺇﻟَﻰ ﻣَﺎ ُﻳﺨَﺎِﻟﻒُ ﻇَﺎﻫِﺮَﻩُ ،ﻗَﺎﻝَ :ﻭََﻟﻢْ َﻳﻘُﻞْ َﺃﺣَﺪٌ ﻣِﻦَ ﺍﻟﺴﱠﻠَﻒِ ،ﻇَﺎﻫِﺮُ ﻫَﺬَﺍ ﻏَﻴْﺮُ ﻣُﺮَﺍﺩٍ ﻭَﻻَ ﻗَﺎﻝَ :ﻫَﺬِﻩِ ﺍﻵﻳَﺔُ ،ﺃَﻭْ ﻫَﺬَﺍ ﺍْﻟﺤَﺪِﻳْﺚُ ،ﻣَﺼْﺮُﻭﻑٌ ﻋَﻦْ ﻇَﺎﻫِﺮِِﻩ، ﻣَﻊَ ﺃﻧﱠﻬُﻢْ ﻗَﺪْ ﻗَﺎﻟُﻮْﺍ ِﻣْﺜﻞَ ﺫَِﻟﻚَ ،ﻓِﻲْ ﺁﻳَﺎﺕِ ﺍﻷَﺣْﻜَﺎﻡِ ﺍﻟْﻤَﺼْﺮُﻭْﻓَﺔِ ،ﻋَﻦْ ﻋُﻤُﻮْﻣِﻬَﺎ ،ﻭَﻇَﻮَﺍﻫِﺮِﻫَﺎ؛ ﻭََﺗﻜَﻠﱠﻤُﻮْﺍ ﻓِﻴﻤَﺎ ُﻳﺴْﺘَﺸْﻜَﻞُ ،ﻣِﻤﱠﺎ ﻗَﺪْ ُﻳَﺘﻮَﻫﱠﻢُ َﺃﱠﻧُﻪ ُﻣَﺘَﻨﺎﻗِﺾٌ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺍﳉﺎﻣﻊ ﳌﺘﻮﻥ ﺍﻟﺪﻭﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ 14 َﻧﻔْـﻲُ ﺍﻟْﻤَﺠَـﺎﺯِ ﺻَﺮﱠﺡَ ِﺑَﻨﻔِْﻴِﻪ ﺍْﻟﻤُﺤَﱢﻘُﻘﻮﻥَ ،ﻭََﻟﻢْ ُﻳﺤْﻔَﻆْ ﻋَﻦْ َﺃﺣَﺪٍ ﻣِﻦَ ﺍﻷَِﺋﻤﱠﺔِ ،ﺍْﻟﻘَﻮْﻝُ ِﺑﻪِ ،ﻭَِﺇﱠﻧﻤﺎ ﺣَﺪَﺙَ َﺗﻘْﺴِﻴﻢُ ﺍْﻟﻜَﻼَﻡِِ ،ﺇﱃ ﺣَﻘﻴَﻘٍﺔ ﻭَﻣَﺠَﺎﺯٍَ ،ﺑﻌْﺪَ ﺍْﻟﻘُﺮُﻭْﻥِ ﺍْﻟﻤُﻔَﻀﱠﻠَﺔِ ،ﻓَﺘَﺬَﺭﱠﻉَ ﺑِﻪِ ﺍﻟْﻤُﻌﺘَﺰِﻟَﺔُ ،ﻭﺍﳉَﻬْﻤِﱠﻴﺔُِ ،ﺇَﻟﻰ ﺍﻹِﳊﺎﺩِ ﰲ ﺍﻟﺼﻔﺎﺕ. ﻗَﺎﻝَ ﺍﻟﺸﱠﻴْﺦُ :ﻭَﻟَﻢْ َﻳَﺘﻜَﱠﻠﻢِ ﺍﻟﺮﱠﺏﱡ ِﺑِﻪ ،ﻭَﻻَ ﺭَﺳُﻮُﻟﻪُ ،ﻭَﻻَ َﺃﺻْﺤَﺎُﺑُﻪ ،ﻭَﻻَ ﺍﻟﱠﺘﺎِﺑﻌُﻮْﻥَ َﻟﻬُﻢْ ِﺑﺈﺣْﺴَﺎﻥٍ؛ ﻭَﻣَﻦْ َﺗﻜَﱠﻠﻢَ ِﺑﻪِ ﻣِﻦْ َﺃﻫْﻞِ ﺍﻟﻠﱡﻐَﺔِ ،ﻳَﻘُﻮْﻝُ ﻓِﻲْ َﺑﻌْﺾِ ﺍﻵَﻳﺎﺕِ :ﻫَﺬَﺍ ِﻣﻦْ َﻣﺠَﺎﺯِ ﺍﻟﻠﱡﻐَﺔِ :ﻭﻣﺮﺍﺩُﻩُ :ﺃَﻥﱠ ﻫَﺬَﺍ ِﻣﻤﱠﺎ َﻳﺠُﻮْﺯُ ﰲْ ﺍﻟﱡﻠﻐَﺔِ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﺍﻹﺳﻼﻣﻲ ﺑﺪﰊ 15 َﻟﻢْ ُﻳﺮِﺩْ ﻫَﺬَﺍ ﺍﻟﱠﺘﻘْﺴِﻴْﻢَ ﺍْﻟﺤَﺎﺩِﺙَ ،ﻻَ ﺳِﻴﱠﻤَﺎ ،ﻭَﻗَﺪْ ﻗَﺎُﻟﻮْﺍ :ﺇِﻥﱠ ﺍْﻟﻤَﺠَﺎﺯَ َﻳﺼِﺢﱡ َﻧﻔْﻴُﻪُ ﻓَﻜَﻴْﻒَ ﻳَﺼِﺢﱡ ﺣَﻤْﻞُ ﺍﻵﻳَﺎﺕِ ﺍﻟﻘُﺮْﺁﻧِﻴﱠﺔِ ﻋَﻠَﻰ ﻣِﺜْﻞِ ﺫَِﻟﻚَ؛ ﻭَﻻَ َﻳﻬُﻮَْﻟﱠﻨﻚَ ِﺇﻃَْﺒﺎﻕُ ﺍْﻟﻤَُﺘﺄﺧﱢﺮِﻳْﻦَ ﻋَﻠَﻴْﻪِ ،ﻓَﺈِﱠﻧﻬُﻢْ ﻗَﺪْ َﺃﻃَْﺒﻘُﻮْﺍ ﻋَﻠَﻰ ﻣَﺎ ﻫُﻮَ ﺷَﺮﱞ ﻣِﻨْﻪُ. ﻭَﺫَﻛَﺮَ ﺍْﺑﻦُ ﺍﻟَﻘﱢﻴﻢِ :ﺧَﻤْﺴِﻴْﻦَ ﻭَﺟﻬًﺎ ﰲ ﺑُﻄْﻼَﻥِ ﺍﻟْﻘَﻮْﻝِ ِﺑﺎْﻟﻤَﺠَﺎﺯِ؛ ﻭَﻛَﻼَﻡُ ﺍﷲِ ،ﻭَﻛَﻼَﻡُ ﺭَﺳُﻮِْﻟﻪِ ﻣَُﻨﺰﱠﻩٌ ﻋَﻦْ ﺫَِﻟﻚَ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺍﳉﺎﻣﻊ ﳌﺘﻮﻥ ﺍﻟﺪﻭﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ 16 ﺍﻹِﻋْـﺠَـﺎﺯُ ﺍْﻟﻤُﻌﺠِﺰَُﺓَ :ﺃﻣﺮٌ ﺧَﺎﺭِﻕٌ ِﻟﻠْﻌﺎﺩَﺓِ ،ﻣَﻘْﺮُﻭْﻥٌ ِﺑﺎﻟﱠﺘﺤَﺪﱢﻱْ ،ﺳَﺎﻟِﻢٌ ﻋَﻦِ ﺍْﻟﻤُﻌَﺎﺭَﺿَﺔِ ،ﻭَﺍْﻟﻘُﺮْﺁﻥُ ﻣُﻌْﺠِﺰٌ َﺃَﺑﺪًﺍ. َﺃﻋْﺠَﺰَ ﺍﻟْﻔُﺼَﺤَﺎءَ ،ﻣَﻊَ ﺣِﺮْﺻِﻬِﻢْ ﻋَﻠَﻰ ﻣُﻌَﺎﺭَﺿَﺘِﻪِ ،ﻭَﻗَﺪْ َﺗﺤَﺪﱠﺍﻫُﻢْ َﺗَﻌﺎَﻟﻰ ،ﻋَﻠَﻰ ﺃَﻥْ َﻳﺄُﺗﻮْﺍ ِﺑﺤَﺪِﻳْﺚٍ ﻣِﺜﻠِﻪِ َﺃﻭْ ﻋَﺸْﺮِ ﺳُﻮَﺭٍَ ،ﺃﻭْ ﺳُﻮْﺭَﺓٍ. ﻭَﺫَﻛَﺮَ ﺍْﻟﻌُﻠَﻤَﺎءُ ﻭُﺟُﻮْﻫًﺎ ﻣِﻦْ ِﺇﻋْﺠَﺎﺯِﻩِ؛ ﻣِﻨْﻬَﺎ :ﺃُﺳْﻠُﻮﺑُﻪُ ،ﻭََﺑﻼَﻏَﺘُﻪُ ،ﻭََﺑَﻴﺎُﻧﻪُ ،ﻭَﻓَﺼَﺎﺣَُﺘﻪُ ،ﻭَﺣُﺴْﻦُ َﺗﺄِْﻟﻴِﻔِﻪ، ﻭَِﺇﺧْﺒَﺎﺭُﻩُ ﻋَﻦِ ﺍﻟْﻤُﻐَﻴﱠﺒﺎﺕِ ﻭَﺍﻟﺮﱠﻭْﻋَﺔُ ِﻓﻲ ﻗُﻠُﻮﺏِ ﺍﻟﺴﱠﺎﻣِﻌِﻴْﻦَ ،ﻭَﻏَﻴْﺮَ ﺫَِﻟﻚَ. ﺣَﱠﺘﻰ ﻗَﺎﻝَ ﺍْﻟﻮَِﻟﻴْﺪُ :ﺇِﻥﱠ ِﻟﻘَﻮِْﻟﻪِ َﻟﺤَﻼﻭٌَﺓ ،ﻭَﺇﻥﱠ ﻋَﻠَﻴﻪِ ﻟَﻄَﻼﻭَﺓٌ؛ ﻭَﻣَﻦْ َﺗَﺄﱠﻣﻞَ ﺣُﺴْﻨَﻪُ ،ﻭَﺑَﺪِﻳْﻌَﻪُ ،ﻭﺑَﻴَﺎُﻧُﻪ، ﻭَﻭُﺟُﻮْﻩَ ﻣُﺨَﺎﻃَﺒﺎﺗِﻪِ :ﻋَﻠِﻢَ ﺃَﻧﱠﻪُ ﻣُﻌْﺠِﺰٌ ﻣِﻦْ ﻭُﺟُﻮْﻩٍ ﻛَﺜِﻴْﺮَﺓٍ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﺍﻹﺳﻼﻣﻲ ﺑﺪﰊ 17 ﺍﻷَﻣْـَﺜـﺎﻝُ َﺃﻣَْﺜﺎﻝُ ﺍْﻟﻘُﺮْﺁﻥِ :ﻣِﻦْ َﺃﻋْﻈَﻢِ ﻋِﻠْﻤِﻪِ؛ ﻭَﻋَﺪﱠُﻩ ﺍﻟﺸﱠﺎﻓِﻌِﻲﱡ ﻣِﻤﱠﺎ ﻳَﺠِﺐُ ﻋَﻠَﻰ ﺍﻟْﻤُﺠَْﺘﻬِﺪِ ﻣَﻌْﺮِﻓَﺘُﻪُ ،ﺿَﺮََﺑﻬَﺎ ﺍﷲُ َﺗﺬْﻛِﻴْﺮًﺍ ،ﻭَﻭَﻋْﻈًﺎ ،ﻭَﻫِﻲَ :ﺗُﺼَﻮﱢﺭُ ﺍْﻟﻤَﻌﺎِﻧﻲَ ِﺑﺼُﻮْﺭَﺓِ ﺍﻷﺷْﺨَﺎﺹِ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺍﳉﺎﻣﻊ ﳌﺘﻮﻥ ﺍﻟﺪﻭﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ 18 ﺍﻹِﻗْـﺴَـﺎﻡُ ﺍْﻟﻘَﺴَﻢُ :ﺗَﺤْﻘِﻴْﻖٌ ِﻟﻠْﺨَﺒَﺮِ ،ﻭََﺗﻮْﻛِﻴْﺪٌ َﻟﻪُ ،ﻭَﻻَ َﻳﻜُﻮْﻥُ ﺇﻻﱠ ِﺑﻤُﻌَﻈﱠﻢ؛ ﻭَﻫُﻮَ َﺗﻌَﺎَﻟﻰ :ﻳُﻘْﺴِﻢُ ِﺑﻨَﻔْﺴِﻪِ ﺍﻟْﻤُﻘَﺪﱠﺳَﺔِ، ﺍْﻟﻤَﻮْﺻُﻮْﻓَﺔِ ﺑِﺼِﻔﺎﺗِﻪِ ،ﻭِﺑﺂﻳﺎِﺗﻪِ ﺍﻟْﻤُﺴْﺘَﻠﺰِﻣﺔِ ِﻟﺬَﺍِﺗﻪِ ،ﻭَﺻِﻔَﺎِﺗﻪَِ ،ﺗﺎﺭَﺓً ﻋَﻠَﻰ ﺍﻟﺘﱠﻮْﺣِﻴْﺪِ ،ﻭََﺗﺎﺭَﺓً ﻋَﻠَﻰ ﺃَﻥﱠ ﺍﻟﻘُﺮْﺁﻥَ ﺣَﻖﱞ ،ﻭََﺗﺎﺭَﺓً ﻋَﻠَﻰ ﺃَﻥﱠ ﺍﻟﺮﱠﺳُﻮْﻝَ ﺣَﻖﱞ ،ﻭَﺗﺎﺭَﺓً ﻋَﻠَﻰ ﺍﳉَﺰﺍءِ ،ﻭَﺍﻟْﻮَﻋْﺪِ ،ﻭَﺍْﻟﻮَﻋِﻴْﺪِ ﻭََﺗﺎﺭَﺓً ﻋَﻠَﻰ ﺣَﺎﻝِ ﺍﻹِﻧْﺴَﺎﻥِ. ﻭَﺍْﻟﻘَﺴَﻢُ :ﺇﻣﱠﺎ ﻇَﺎﻫِﺮٌ ،ﻭَﺇِﻣﱠﺎ ﻣُﻀْﻤَﺮٌ ﻭَﻫُﻮَ ِﻗﺴْﻤَﺎﻥِ :ﻗِﺴْﻢٌ ﺩَﱠﻟﺖْ ﻋََﻠْﻴﻪِ ﺍﻟﻼﱠﻡَُ ،ﻧﺤْﻮُ }َﻟُﺘْﺒَﻠﻮُﻥﱠ{ ﻭَِﻗﺴْﻢٌ ﺩَﻝﱠ ﻋَﻠَﻴْﻪِ ﺍﻟْﻤَﻌﻨَﻰَ ،ﻧﺤْﻮُ }ﻭَِﺇﻥْ ﻣِْﻨﻜُﻢْ ِﺇﻻﱠ ﻭَﺍﺭِﺩُﻫَﺎ{. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﺍﻹﺳﻼﻣﻲ ﺑﺪﰊ 19 ﺍْﻟﺨََﺒـﺮُ ﻭَﺍﻹِﻧْﺸَـﺎءُ ﺍْﻟﻜَﻼَﻡُ َﻧﻮْﻋَﺎﻥِ :ﺧََﺒﺮٌ ﻭَِﺇﻧْﺸَﺎءٌ؛ ﻭَﺍْﻟﺨَﺒَﺮُ :ﺩَﺍِﺋﺮٌ َﺑﻴْﻦَ ﺍﻟﱠﻨﻔْﻲ ،ﻭَﺍﻹﺛْﺒَﺎﺕِ. ﻭَﺍﻹﻧْﺸَﺎءُ :ﺃَﻣْﺮٌ ،ﺃَﻭْ َﻧﻬْﻲٌ ،ﺃَﻭْ ِﺇَﺑﺎﺣَﺔٌ .ﻭَﺍْﻟﺨَﺒَﺮُ :ﻳَﺪْﺧُﻠُﻪُ ﺍﻟﱠﺘﺼْﺪِﻳْﻖُ ،ﻭَﺍﻟﱠﺘﻜْﺬِﻳْﺐُ. ﻭَﺍﻹﺧَْﺒﺎﺭُِ :ﺇﻣﱠﺎ ِﺇﺧْﺒَﺎﺭٌ ﻋَﻦِ ﺍْﻟﺨَﺎِﻟﻖِ ،ﻭِﺇﱠﻣﺎ ﺇِﺧْﺒَﺎﺭٌ ﻋَﻦِ ﺍْﻟﻤَﺨْﻠُﻮﻕِ ،ﻓَﺎﻹﺧْﺒَﺎﺭُ ﻋَﻦِ ﺍﳋَﺎِﻟﻖِ :ﻫُﻮَ ﺍﻟﱠﺘﻮْﺣِﻴْﺪُ، ﻭَﻣَﺎ ﻳََﺘﻀَﻤﱠﻨُﻪُ ِﻣﻦْ َﺃﺳْﻤَﺎءِ ﺍﷲِ ﻭَﺻِﻔﺎﺗِﻪِ؛ ﻭَﺍﻹﺧْﺒَﺎﺭُ ﻋَﻦْ ﺍﻟْﻤَﺨْﻠُﻮﻕِ :ﻫُﻮَ ﺍﻟﻘَﺼَﺺُ ،ﻭﻫُﻮَ :ﺍْﻟﺨَﺒَﺮُ ﻋَﻤﱠﺎ ﻛَﺎﻥَ ،ﻭَﻣَﺎ ﻳَﻜُﻮْﻥُ ﻭََﻳﺪْﺧُﻞُ ﻓِﻴْﻪِ ﺍْﻟﺨَﺒَﺮُ ﻋَﻦِ ﺍﻟﺮﱡﺳُﻞِ ،ﻭَُﺃﻣَﻤِﻬِﻢْ ،ﻭَﻣَﻦْ ﻛَﺬﱠَﺑﻬُﻢْ ،ﻭَﺍﻹﺧَْﺒﺎﺭُ ﻋَﻦِ ﺍْﻟﺠَﻨﱠﺔِ، ﻭَﺍﻟﱠﻨﺎﺭِ ،ﻭَﺍﻟﱠﺜﻮَﺍﺏِ ،ﻭَﺍْﻟﻌِﻘَﺎﺏِ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺍﳉﺎﻣﻊ ﳌﺘﻮﻥ ﺍﻟﺪﻭﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ 20 ﻃُـﺮُﻕُ ﺍﻟﱠﺘﻔْﺴِﻴْـﺮِ َﺃﺻَﺢﱡ ﻃُﺮُﻕُ ﺍﻟﱠﺘﻔْﺴِﻴْﺮَ :ﺃﻥْ ُﻳﻔَﺴﱠﺮَ ﺍﻟﻘُﺮْﺁﻥُ ِﺑﺎﻟﻘُﺮْﺁﻥِ ،ﻓَﻤَﺎ ﺃُﲨِﻞَ ِﻓﻲ ﻣَﻜَﺎﻥٍ ،ﻓَﺈﻧﱠﻪُ ﻗَﺪْ ﻓُﺴﱢﺮَ ﻓِﻲْ ﻣَﻮﺿِﻊٍ ﺁﺧَﺮَ ،ﻭَﻣَﺎ ﺍُﺧُﺘﺼِﺮَ ِﻓﻲْ ﻣَﻜَﺎﻥٍ ،ﻓَﻘَﺪْ ُﺑﺴِﻂَ ِﻓﻲْ ﻣَﻮﺿِﻊٍ ﺁﺧَﺮَ ،ﻓَﺈﻥْ ﻟَﻢْ َﺗﺠِﺪْﻩُ ،ﻓَِﺒﺎﻟﺴﱡﱠﻨﺔِ ،ﻓَﺈِﱠﻧﻬَﺎ ﺷَﺎﺭِﺣَﺔٌ ِﻟﻠْﻘُﺮْﺁﻥِ ،ﻭَﻣُﻮَﺿﱢﺤَﺔٌ َﻟﻪُ ،ﻓَﺈﻥْ ﻟَﻢْ َﺗﺠِﺪُﻩ َﻓﺎﺭْﺟِﻊْ ﺇِﱃ ﺃَﻗْﻮَﺍﻝِ ﺍﻟﺼﱠﺤَﺎَﺑِﺔ َﻓﺈِﱠﻧﻬُﻢْ َﺃﺩْﺭَﻯ ِﺑﺬَِﻟﻚَ ِﻟﻤَﺎ ﺷَﺎﻫَﺪُﻭْﻩُ ،ﻭِﻟﻤَﺎ ﻟَﻬُﻢْ ﻣِﻦَ ﺍْﻟﻔَﻬْﻢِ ﺍﻟﱠﺘﺎﻡﱢ ،ﻭَﺍْﻟﻌِﻠْﻢِ ﺍﻟﺼﱠﺤِﻴْﺢِ ،ﻻَ ﺳِﱠﻴﻤَﺎ ﻛَُﺒﺮَﺍﺅُﻫُﻢْ ،ﻛَﺎْﻟﺨُﻠَﻔَﺎءِ ﺍﻟﺮﱠﺍﺷِﺪِﻳْﻦَ، ﻭَﺍﻷَﺋِﻤﱠﺔُ ﺍْﻟﻤَﻬْﺪِﱢﻳﲔَ ،ﻛَﺎْﺑﻦِ ﻣَﺴْﻌُﻮﺩٍ ،ﻭَﺍْﺑﻦِ ﻋَﺒﱠﺎﺱٍ ،ﻭِﺇﺫَﺍ َﻟﻢْ َﺗﺠِﺪُْﻩ َﻓَﻘﺪْ ﺭَﺟَﻊَ ﻛَِﺜﻴْﺮٌ ﻣِﻦَ ﺍﻷَﺋِﻤﱠﺔِ ِﻓﻲْ ﺫَﻟﻚَ ِﺇﱃ َﺃﻗْﻮَﺍﻝِ ﺍﻟﺘﱠﺎِﺑﻌِﲔَ ،ﻛَﻤُﺠَﺎﻫِﺪٍ ،ﻭَﺳَﻌَﻴْﺪِ ﺑْﻦِ ﺟُﺒَﻴْﺮ ،ﻭَﻋِﻜْﺮِﻣَﺔَ ،ﻭَﻋَﻄَﺎءٍ ،ﻭَﺍْﻟﺤَﺴَﻦِ ،ﻭَﻣَﺴْﺮُﻭْﻕٍ، ﻭَﺳَﻌِﻴْﺪِ ْﺑﻦِ ﺍﻟْﻤُﺴَﻴﱠﺐِ ،ﻭَﻛَﻤﺎﻟﻚٍ ،ﻭَﺍﻟﱠﺜﻮْﺭِﻱﱢ ،ﻭَﺍﻷَﻭْﺯَﺍﻋِﻲﱢ ،ﻭَﺍْﻟﺤَﻤﱠﺎﺩَﻳْﻦِ ،ﻭََﺃﰊْ ﺣَﻨِﻴْﻔَﺔَ ،ﻭَﻏَْﻴﺮِﻫِﻢ ﻣِﻦْ َﺗﺎِﺑﻌِﻲْ ﺍﻟﱠﺘﺎِﺑﻌِﲔَ ،ﻭَﻛَﺎﻟﺸﱠﺎِﻓﻌﻲﱢ ﻭََﺃﺣْﻤَﺪَ ،ﻭَِﺇﺳْﺤَﺎﻕَ ،ﻭََﺃِﺑﻲْ ﻋَُﺒﻴْﺪٍ ،ﻭََﺃﻣَْﺜﺎِﻟﻬِﻢ ِﻣﻦْ َﺃﺗْﺒﺎﻉِ َﺗﺎِﺑﻌِﻲْ ﺍﻟﱠﺘﺎِﺑﻌِﻴْﻦَ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﺍﻹﺳﻼﻣﻲ ﺑﺪﰊ 21 ﻗَﺎﻝَ ﺍﻟﺸﱠﻴْﺦُ :ﻭَﻗَﺪْ َﻳَﻘﻊُ ِﻓﻲْ ﻋَِﺒﺎﺭَﺍِﺗﻬِﻢ َﺗَﺒﺎُﻳﻦٌِ ،ﻓﻲْ ﺍﻷَﻟْﻔَﺎﻅَِ ،ﻳﺤْﺴَﺒُﻬَﺎ َﻣﻦْ ﻻَ ﻋِْﻠﻢَ ﻋِﻨﺪَُﻩ ﺍﺧْﺘِﻼًﻓﺎ، ﻭََﻟﻴْﺲَ ﻛَﺬﻟﻚَ ،ﻓَﺈِﻥﱠ ِﻣْﻨﻬُﻢْ :ﻣَﻦْ ُﻳَﻌﱢﺒﺮُ ﻋَﻦِ ﺍﻟﺸﱠﻲءِ ِﺑﻼَﺯِﻣِﻪَِ ،ﺃﻭْ َﻧﻈِﻴْﺮِﻩِ ،ﻭَﻣِﻨْﻬُﻢْ ﻣَﻦْ َﻳﻨُﺺﱡ ﻋَﻠَﻰَ ﺍﻟﺸﱠﻲءِ ِﺑﻌَﻴْﻨِﻪِ. ﻭَُﻳﺮْﺟَﻊُ ِﺇَﻟﻰ ﻟُﻐَﺔِ ﺍﻟﻘُﺮْﺁﻥَِ ،ﺃﻭِ ﺍﻟﺴﱡﻨﱠﺔَِ ،ﺃﻭْ ُﻟَﻐِﺔ ﺍﻟَﻌﺮَﺏِ؛ ﻭَﻣَﻦْ َﺗﻜَﱠﻠﻢَ ِﺑﻤَﺎ َﻳ ْﻌَﻠﻢُ ﻣِﻦْ ﺫَِﻟﻚَ ،ﻟُﻐَﺔً ،ﻭَﺷَﺮْﻋًﺎ: ﻓَﻼَ ﺣَﺮَﺝَ ﻋَﻠَﻴْﻪِ ،ﻭََﻳﺤْﺮُﻡُ ِﺑﻤُﺠَﺮﱠﺩِ ﺍﻟﺮﱠﺃْﻱِ. ﻭََﻗﺎﻝَ ﺍْﺑﻦُ ﻋَﱠﺒﺎﺱٍ :ﺍﻟﱠﺘ ْﻔﺴِﻴْﺮُ ﻋَﻠَﻰ َﺃﺭَﺑَﻌِﺔ َﺃﻭْﺟُﻪٍ ،ﻭَﺟْﻪٌ :ﺗَﻌْﺮِﻓُﻪُ ﺍْﻟﻌَﺮَﺏُ ﻣِﻦْ ﻛَﻼَﻣِﻬَﺎ؛ ﻭَﺗﻔْﺴِﲑٌ :ﻻَ ُﻳﻌْﺬَﺭُ َﺃﺣَﺪٌ ِﺑﺠَﻬَﺎَﻟﺘِﻪِ؛ ﻭََﺗﻔْﺴِﻴْﺮٌ :ﻳَﻌْﻠَﻤُﻪُ ﺍْﻟﻌُﻠَﻤَﺎءُ؛ ﻭََﺗﻔْﺴِﻴْﺮٌ :ﻻَ َﻳﻌْﻠَﻤُﻪُ ﺇﻻﱠ ﺍﷲُ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺍﳉﺎﻣﻊ ﳌﺘﻮﻥ ﺍﻟﺪﻭﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ 22 ﺍﻟﱠﺘﻔَـﺎﺳِﻴْـﺮُ َﺃﺣْﺴَﻦُ ﺍﻟﺘﱠﻔَﺎﺳِﻴْﺮِ ،ﻣِﺜْﻞُ ﺗَﻔْﺴِﻴْﺮ ﻋَﺒْﺪِ ﺍﻟﺮﱠﺯﱠﺍﻕِ ،ﻭَﻭَﻛِﻴْﻊٍ ،ﻭَﻋَﺒْﺪٍ ﺑْﻦِ ﺣُﻤَﻴْﺪٍ ،ﻭَﺩُﺣَﻴْﻢٍ ،ﻭََﺗﻔْﺴِﻴْﺮُ َﺃﺣْﻤَﺪَ، ﻭَِﺇﺳْﺤَﺎﻕَ ،ﻭَﺑﻘِﻲﱢ ﺑﻦِ ﻣَﺨْﻠَﺪٍ ،ﻭﺍﺑْﻦِ ﺍﻟْﻤُﻨﺬِﺭِ ،ﻭَﺳُﻔﻴَﺎﻥَ ﺑْﻦِ ﻋَُﻴﻴْﻨَﺔَ ،ﻭَﺳُﻨَﻴْﺪٍ؛ ﻭََﺗﻔْﺴِﻴْﺮ ﺍْﺑﻦِ ﺟَﺮِﻳْﺮٍ ،ﻭَﺍْﺑﻦِ َﺃِﺑﻲْ ﺣَﺎِﺗﻢٍ ،ﻭََﺃﰊْ ﺳَﻌِﻴْﺪٍ ﺍﻷَﺷَﺞﱢ ،ﻭﺍﺑﻦِ ﻣَﺎﺟَﻪ ،ﻭﺍﺑْﻦِ ﻣَﺮْﺩَﻭَْﻳﻪِ ،ﻭَﺍْﻟﺒََﻐﻮﻱﱢ ،ﻭَﺍْﺑﻦِ ﻛَِﺜﻴْﺮٍ. ﻭَﺣَﺪَﺙَ ﻃَﻮﺍِﺋﻒٌ ِﻣﻦْ َﺃﻫْﻞِ ﺍﻟﺒِﺪَﻉَِ ،ﺗﺄﻭﱠُﻟﻮْﺍ ﻛَﻼَﻡَ ﺍﷲِ ﻋَﻠَﻰ ﺁﺭَﺍِﺋﻬِﻢَْ ،ﺗﺎﺭَﺓًَ :ﻳﺴَﺘﺪِﱡﻟﻮﻥَ ِﺑﺂﻳﺎﺕِ ﺍﷲِ ﻋَﻠَﻰ ﻣَﺬﻫَﺒِﻬِﻢ ،ﻭََﺗﺎﺭَﺓًَ :ﻳَﺘﺄﻭﱠﻟﻮﻥَ َﻣﺎ ﻳُﺨﺎِﻟﻒُ ﻣَﺬْﻫََﺒﻬُﻢْ ،ﻛَﺎْﻟﺨَﻮﺍﺭِﺝِ ،ﻭَﺍﻟﺮﱠﺍِﻓﻀَﺔِ ،ﻭﺍْﻟﺠَﻬْﻤِﱠﻴﺔِ ،ﻭَﺍْﻟﻤُﻌْﺘَﺰَِﻟﺔِ، ﻭَﺍْﻟﻘَﺪِﺭِﱠﻳﺔِ ،ﻭَﺍْﻟﻤُﺮْﺟَِﺌﺔِ ،ﻭَﻏَﻴْﺮِﻫِﻢ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﺍﻹﺳﻼﻣﻲ ﺑﺪﰊ 23 ﻗَﺎﻝَ ﺍﻟﺸﱠﻴْﺦُ :ﻭََﺃﻋْﻈَﻤُﻬُﻢْ ﺟِﺪَﺍﻻً ﺍﻟْﻤُﻌْﺘَﺰَِﻟﺔُ. ﻭَﻗَﺪْ ﺻَﻨﱠﻔُﻮﺍ َﺗﻔَﺎﺳِﻴْﺮَ ﻋَﻠَﻰ ﺃُﺻُﻮْﻝِ ﻣَﺬْﻫَﺒِﻬِﻢْ ،ﻣِﺜْﻞَ َﺗﻔﺴِﻴْﺮِ ﺍْﺑﻦِ ﻛَﻴْﺴَﺎﻥَ ﺍﻷَﺻَﻢﱢ ،ﻭَﺍْﻟﺠُﺒﱠﺎﺋِﻲﱢ ،ﻭﻋَْﺒﺪِ ﺍْﻟﺠَﺒﱠﺎﺭِ ﺍﻟْﻬَﻤَﺪَﺍِﻧﻲﱢ ،ﻭَﺍﻟﺮﱡﻣﱠﺎﱐﱢ ،ﻭَﺍْﻟﻜَﺸﱠﺎﻑِ ،ﻭَﻭَﺍﻓَﻘَﻬُﻢْ ﻣَُﺘﺄﺧﱢﺮُﻭ ﺍﻟﺸﱢﻴْﻌَﺔِ ،ﻛَﺎْﻟﻤُﻔِﻴْﺪِ ،ﻭََﺃﰊ ﺟَﻌْﻔَﺮِ ﺍﻟﻄﱡﻮﺳﻲﱢ ،ﺍﻋْﺘﻘَﺪُﻭﺍ ﺭَﺃًﻳﺎُ ،ﺛﻢﱠ ﺣَﻤَﻠُﻮﺍ َﺃﻟْﻔَﺎﻅَ ﺍْﻟﻘُﺮﺁﻥ ﻋَﻠَﻴْﻪِ ،ﻭِﻣْﻨﻬُﻢْ ﺣَﺴَﻦُ ﺍْﻟﻌِﺒَﺎﺭَﺓِ ،ﻳَﺪُﺱﱡ ﺍﻟْﺒِﺪَﻉَ ِﻓﻲْ ﻛَﻼَﻣِﻪِ ،ﻛَﺼَﺎﺣِﺐِ ﺍﻟﻜَﺸﱠﺎﻑِ ،ﺣَﺘﱠﻰ ِﺇﱠﻧﻪُ ﻳَﺮُﻭْﺝُ ﻋَﻠَﻰ ﺧَﻠْﻖٍ ﻛَِﺜﻴْﺮٍ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺍﳉﺎﻣﻊ ﳌﺘﻮﻥ ﺍﻟﺪﻭﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ 24 ﻭﺫَﻛَﺮَ :ﺃﻥﱠ ﺗَ ْﻔﺴِﻴْﺮَ ﺍْﺑﻦِ ﻋَﻄِﻴﱠﺔَ ،ﻭَﺃﻣْﺜَﺎِﻟِﻪ ،ﻭَﺇﻥْ ﻛَﺎﻥَ ﺃَﺳْﻠَﻢَ ﻣِﻦْ َﺗﻔْﺴِﲑِ ﺍﻟﺰﱠﻣَﺨْﺸَﺮﻱﱢَ ،ﻟﻜِﱠﻨﻪ َﻳﺬﻛُﺮُ َﻣﺎ َﻳﺰْﻋُﻢُ َﺃﱠﻧﻪُ ﻣِﻦْ ﻗَﻮْﻝِ ﺍْﻟﻤُﺤَﻘﱢﻘِﻴْﻦَ ،ﻭَِﺇﱠﻧﻤَﺎ َﻳﻌْﲏ ﻃَﺎِﺋَﻔﺔً ﻣِﻦْ َﺃﻫْﻞِ ﺍﻟﻜَﻼَﻡِ ،ﺍﱠﻟﺬِﻳْﻦَ ﻗَﺮﱠﺭُﻭﺍ ُﺃﺻُﻮَﻟﻬُﻢ ِﺑﻄُﺮُﻕٍ، ﻣِﻦْ ﺟِﻨْﺲِ ﻣَﺎ َﻗﺮﱠﺭﺕ ِﺑﻪِ ﺍْﻟﻤُﻌَْﺘﺰَِﻟﺔُ؛ ﻭَﺫَﻛَﺮَ ﺍﱠﻟﺬِﻳْﻦَ ﺃﺧﻄَﺌُﻮﺍ ﻓِﻲْ ﺍﻟﺪﱠِﻟﻴْﻞِ ،ﻣِﺜْﻞَ ﻛَﺜْﲑٍ ﻣِﻦَ ﺍﻟﺼﱡﻮْﻓﻴﱠﺔِ، ﻭَﺍْﻟﻮُﻋﱠﺎﻅِ ،ﻭﺍْﻟﻔُﻘَﻬَﺎءِ ،ﻭَﻏَﻴْﺮِﻫِﻢْ؛ ُﻳﻔَﺴﱢﺮُﻭْﻥ ﺍْﻟﻘَﺮﺁﻥ ِﺑﻤَﻌَﺎﻥٍ ﺻَﺤِﻴْﺤَﺔٍ ،ﻟَﻜِﻦﱠ ﺍْﻟﻘُﺮﺁﻥ ﻻَ َﻳﺪُﻝﱡ ﻋَﻠَﻴْﻬَﺎ، ﻣِﺜْﻞَ ﻛَِﺜﻴْﺮٍ ﻣِﻤﱠﺎ ﺫَﻛَﺮَُﻩ ﺃَﺑﻮ ﻋَﺒْﺪِ ﺍﻟﺮﱠﺣْﻤﻦِ ﺍﻟﺴﱡَﻠﻤﻲﱢِ ،ﻓﻲ ﺣَﻘﺎﺋِﻖِ ﺍﻟﺘﱠﻔْﺴِﲑ ،ﻭَﺇﻥْ ﻛَﺎﻥَ ﻓِﻴْﻤَﺎ ﺫَﻛَﺮُﻭْﻩُ ﻣَﺎ ﻫُﻮَ ﻣَﻌَﺎﻥٍ ﺑَﺎﻃِﻠَﺔٍ ،ﻓَﺈﻥﱠ ﺫَِﻟﻚَ ﻳَﺪﺧُﻞُ ﻓِﻲ ﺍﳋَﻄَِﺈ ﻓِﻲ ﺍﻟﺪﱠﻟِﻴْﻞِ ،ﻭَﺍْﻟﻤَﺪُْﻟﻮْﻝِ ﺟَﻤِﻴْﻌًﺎ ﺣَﻴْﺚُ َﻳﻜُﻮْﻥُ ﺍْﻟﻤَﻌﲎ ﺍﱠﻟﺬِﻱْ ﻗَﺼَﺪُﻭْﻩُ ﻓَﺎﺳِﺪًﺍ. ﻭَِﺑﺎﳉُﻤَﻠﺔِ :ﻣَﻦْ ﻋَﺪَﻝَ ﻋَﻦْ ﻣَﺬﺍﻫِﺐِ ﺍﻟﺼﱠﺤَﺎَﺑِﺔ ﻭَﺍﻟﱠﺘﺎِﺑﻌِﻴْﻦَ ،ﻭَﺗَﻔﺴِﻴْﺮِﻫِﻢِ ،ﺇَﻟﻰ ﻣَﺎ ُﻳﺨَﺎِﻟﻒُ ﺫَِﻟﻚَ ،ﻛَﺎﻥَ ﻣُﺨْﻄِﺌًﺎ ِﻓﻲْ ﺫَِﻟﻚََ ،ﺑﻞْ ﻣُﺒْﺘَﺪِﻋًﺎ ،ﻭَِﺇﻥْ ﻛَﺎﻥَ ﻣُﺠْﺘَﻬِﺪًﺍ َﻣﻐْﻔُﻮْﺭٌ َﻟﻪُ ﺧَﻄَﺆُﻩُ؛ ﻓَﺎْﻟﻤَﻘْﺼُﻮﺩَُ :ﺑﻴَﺎﻥُ ﻃُﺮُﻕِ ﺍْﻟﻌِﻠْﻢِ ﻭََﺃﺩِﱠﻟِﺘﻪِ ،ﻭَﻃُﺮُﻕِ ﺍﻟﺼﱠﻮَﺍﺏِ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﺍﻹﺳﻼﻣﻲ ﺑﺪﰊ 25 ﺳَﺒَﺐُ ﺍﻹِﺧْﺘِﻼَﻑِ ﻣِﻨﻪُ :ﻣَﺎ ﻣُﺴْﺘََﻨﺪُﻩُ ﺍﻟﱠﻨﻘْﻞُ ،ﺃَﻭِ ﺍﻹﺳِْﺘﺪْﻻَﻝُ؛ ﻭَﺍْﻟﻤَﻨْﻘُﻮْﻝُ :ﺇِﻣﱠﺎ ﻋَﻦِ ﺍْﻟﻤَﻌْﺼُﻮْﻡَِ ،ﺃﻭْ ﻻَ. ﻓَﺎْﻟﻤَﻘْﺼُﻮْﺩُ :ﻭَِﺇﺫَﺍ ﺟَﺎءَ ﻋَﻨْﻪُ ﻣِﻦْ ﺟِﻬََﺘﲔْ ،ﺃَﻭْ ﺟِﻬَﺎﺕٍ ،ﻣِﻦْ ﻏَﻴْﺮِ َﺗﻮَﺍﻁُءٍ ،ﻓَﺼَﺤِﻴْﺢٌ ،ﻭَﻛَﺬَﺍ ﺍْﻟﻤَﺮَﺍﺳِﻴْﻞُ، ِﺇﺫَﺍ َﺗَﻌﺪﱠﺩَﺕ ﻃُﺮُُﻗﻬَﺎ ،ﻭَﺧَﺒَﺮُ ﺍﻟْﻮَﺍﺣِﺪِ ،ﺇِﺫَﺍ َﺗَﻠﱠﻘْﺘُﻪ ﺍﻷُﱠﻣُﺔ ِﺑﺎْﻟﻘَﺒُﻮْﻝِ ،ﺃَﻭْﺟَﺐَ ﺍﻟْﻌِﻠْﻢَ. ﻭَﺍْﻟﻤُﻌَﺘَﺒﺮُ ِﻓﻲْ ﻗَﺒُﻮْﻝِ ﺍﻟْﺨَﺒَﺮِِ :ﺇﺟْﻤَﺎﻉُ َﺃﻫْﻞِ ﺍﻟْﺤَﺪِﻳْﺚِ ،ﻭََﻟُﻪ َﺃﺩِﱠﻟﺔٌ ُﻳﻌْﺮَﻑُ ِﺑﻬَﺎ ﺃﻧﱠﻪُ ﺻِﺪْﻕٌ ،ﻭَﻋَﻠَﻴْﻪِ َﺃﺩِﱠﻟﺔٌ ُﻳﻌْﺮَﻑُ ِﺑﻬَﺎ ﺃَﻧﱠُﻪ ﻛَﺬِﺏٌ ،ﻛَﻤَﺎ ﻓِﻲْ َﺗﻔْﺴِﻴْﺮِ ﺍﻟﱠﺜﻌْﻠَِﺒﻲﱢ ،ﻭَﺍْﻟﻮَﺍﺣِﺪِﻱﱢ ،ﻭَﺍﻟﺰﱠﻣَﺨْﺸَﺮِﻱﱢ ،ﻭََﺃﻣْﺜَﺎِﻟﻬَﺎ ،ﻭَﻫُﻮَ ﻗَﻠِﻴْﻞٌ ﻓِﻲْ َﺗﻔَﺎﺳِﻴْﺮ ﺍﻟﺴﱠﻠَﻒِ؛ ﻭَﻣَﺎ ُﻧِﻘﻞَ ﻋَﻦ ﺑَ ْﻌﺾِ ﺍﻟﺼﱠﺤَﺎَﺑِﺔ َﻧﻘْﻼً ﺻَﺤِﻴْﺤًﺎ ،ﻓَﺎﻟﱠﻨﻔْﺲُ ﺇِﻟﻴْﻪِ ﺃَﺳْﻜَﻦُ ،ﻣِﻤﱠﺎ ُﻧﻘِﻞَ ﻋَﻦْ َﺑﻌْﺾِ ﺍﻟﱠﺘﺎِﺑﻌِﻴْﻦَ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺍﳉﺎﻣﻊ ﳌﺘﻮﻥ ﺍﻟﺪﻭﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ 26 ﻭَﺍﻹِﺳْﺮَﺍِﺋﻴِﻠﱠﻴﺎﺕُ :ﺗُﺬْﻛَﺮُ ِﻟﻺِﺳِْﺘﺸْﻬَﺎﺩِ ،ﻻَ ِﻟﻺِﻋْﺘِﻤَﺎﺩِ؛ ﻭَﻣَﺎ ﻋُﻠِﻤَﺖْ ﺻِﺤﱠُﺘﻪُ ﻣِﻤﱠﺎ ﺷَﻬِﺪَ َﻟُﻪ ﺍﻟﺸﱠﺮﻉُ، ﻓَﺼَﺤﻴﺢٌ ،ﻭَﻣَﺎ ﺧَﺎَﻟَﻔُﻪ َﻓُﻴﻌَﺘَﻘﺪُ ﻛَﺬُِﺑُﻪ؛ ﻭَﻣَﺎ ﻟَﻢْ ُﻳﻌْﻠَﻢْ ﺣُﻜْﻤُﻪُ ِﻓﻲْ ﺷَﺮْﻋَِﻨﺎ ،ﻻَ ُﻳﺼَﺪﱠﻕُ ،ﻭَﻻَ ُﻳﻜَﺬﱠﺏُ؛ ﻭَﻏَﺎِﻟُﺒُﻪ ﻻَ ﻓَﺎِﺋﺪَﺓَ ﻓِﻴْﻪِ؛ ﻭَﺍْﻟﺨَﻄَُﺄ ﺍْﻟﻮَﺍﻗِﻊُ ﻓِﻲْ ﺍﻹﺳْﺘِﺪْﻻَﻝِ :ﻣِﻦْ ﺟِﻬَﺘَﻴْﻦِ ﺣَﺪََﺛَﺘﺎ ﻋَﻤﱠﻦْ َﺗﻘَﺪﱠﻡَ ﺫِﻛْﺮُﻫُﻢْ ﻣِﻦْ ﺍْﻟﻤُﺒَْﺘﺪِﻋَﺔَِ ،ﺑﻌْﺪَ َﺗﻔْﺴِﻴْﺮ ﺍﻟﺼﱠﺤَﺎَﺑﺔِ ،ﻭَﺍﻟﱠﺘﺎِﺑﻌِﻴْﻦَ ،ﻭََﺗﺎِﺑﻌِﻴْﻬِﻢْ؛ ﺍﻋَْﺘﻘَﺪُﻭْﺍ َﻣﻌَﺎﱐَ ،ﺣَﻤَﻠُﻮﺍ ﺃَﻟْﻔَﺎﻅَ ﺍﻟﻘُﺮﺁﻥِ ﻋََﻠْﻴﻬَﺎَ ،ﺃﻭْ َﻓﺴﱠﺮُﻭُﻩ ِﺑﻤُﺠَﺮﱠﺩِ َﻣﺎ ﻳَﺴُﻮْﻍُ ﺃَﻥْ ُﻳﺮِْﻳﺪُﻭُﻩ ،ﻣِﻤﱠﺎ ﻻَ َﻳﺪُﻝﱡ ﻋَﻠَﻰ ﺍﻟْﻤُﺮَﺍﺩِ ﻣِﻦْ ﻛَﻼَﻡِ ﺍﷲِ ِﺑﺤَﺎﻝٍ؛ ﻭََﺗِﺒﻌَﻬُﻢ ﻛَﺜﲑٌ ﻣِﻦْ ﺍْﻟﻤَُﺘﻔَﻘﱢﻬَﺔِِ ،ﻟﻀَﻌﻒِ ﺁَﺛﺎﺭِ ﺍﻟﱡﻨُﺒﻮﱠِﺓ ،ﻭﺍﻟﻌَﺠﺰِ ،ﻭﺍﻟﱠﺘﻔْﺮِﻳْﻂِ ،ﺣَﺘﱠﻰ ﻛَﺎُﻧﻮﺍ َﻳﺮْﻭُﻭﻥَ ﻣَﺎ ﻻَ َﻳﻌْﻠَﻤُﻮْﻥَ ﺻِﺤﱠﺘَﻪُ. ﻭَﻗَﺪْ َﻳﻜُﻮْﻥُ ﺍﻹِﺧْﺘِﻼَﻑُِ :ﻟﺨََﻔﺎءِ ﺍﻟﺪﱠﻟِﻴْﻞِ ،ﻭَﺍﻟﺬﱡﻫُﻮْﻝِ ﻋَﻨْﻪُ ،ﻭََﻗﺪْ ﻳَﻜُﻮْﻥُِ :ﻟَﻌﺪَﻡِ ﺳَﻤَﺎﻋِﻪِ ،ﻭَﻗَﺪْ َﻳﻜُﻮْﻥُ ِﻟﻠْﻐَﻠَﻂِ ﻓِﻲْ ﻓَﻬْﻢِ ﺍﻟﱠﻨﺺﱢ ،ﻭََﻗﺪْ َﻳﻜُﻮْﻥُ ﻻِﻋْﺘِﻘَﺎﺩِ ﻣُﻌَﺎﺭِﺽٍ ﺭَﺍﺟِﺢٍ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﺍﻹﺳﻼﻣﻲ ﺑﺪﰊ 27 ﺍﻟـﱠﺘﻔْﺴِﻴْـﺮُ ﺍﻟﱠﺘﻔْﺴِﻴْﺮُ :ﻛَﺸْﻒُ ﻣَﻌَﺎِﻧﻲ ﺍﻟُﻘﺮﺁﻥِ ،ﻭََﺑَﻴﺎﻥُ ﺍﻟْﻤُﺮَﺍﺩِ ﻣِﻨْﻪُ ،ﻗﻴﻞَ َﺑﻌﻀُُﻪ ﻳﻜﻮﻥ ِﻣﻦ ِﻗَﺒﻞِ ﺍﻷَﻟْﻔَﺎﻅِ ﺍْﻟﻮَﺟِﻴْﺰَﺓِ، ﻭَﻛَﺸْﻒِ ﻣَﻌَﺎِﻧﻴْﻬَﺎ ،ﻭََﺑﻌْﻀُﻪُ :ﻣِﻦْ ﻗِﺒَﻞِ ﺗَﺮْﺟِﻴْﺢِ َﺑﻌْﺾِ ﺍﻹِﺣْﺘِﻤَﺎﻻَﺕِ ﻋَﻠَﻰ ﺑَﻌْﺾٍ؛ ﻭََﺃﺟْﻤَﻌُﻮْﺍ :ﻋَﻠَﻰ ﺃﻥﱠ ﺍﻟﱠﺘﻔْﺴِﻴْﺮَ ﻣِﻦْ ﻓُﺮُﻭْﺽِ ﺍﻟْﻜِﻔَﺎَﻳﺎﺕِ. ﻭَﻫُﻮََ :ﺃﺟَﻞﱡ ﺍْﻟﻌُﻠُﻮﻡِ ﺍﻟﺸﱠﺮْﻋِﱠﻴﺔِ ،ﻭََﺃﺷْﺮَﻑُ ﺻَِﻨﺎﻋٍَﺔ َﻳﺘََﻌﺎﻃَﺎﻫَﺎ ﺍﻹﻧْﺴَﺎﻥُ؛ ﻭَﺍْﻟﻤُﻌْﺘَﲏ ِﺑﻐَﺮِﻳِْﺒﻪِ ،ﻻَ ُﺑﺪﱠ َﻟُﻪ ِﻣﻦْ ﻣَﻌْﺮِﻓَﺔِ ﺍْﻟﺤُﺮُﻭْﻑِ ،ﻭََﺃﻛْﺜَﺮُ ﻣَﻦْ َﺗﻜَﻠﱠﻢَ ﻓِﻴْﻬَﺎ ﺍﻟﱡﻨﺤَﺎﺓُ؛ ﻭَﺍﻷَﺳْﻤَﺎءِ ،ﻭَﺍﻷَﻓْﻌَﺎﻝِ؛ ﻭََﺃﻛَﺜﺮُ َﻣﻦْ َﺗﻜَﻠﱠﻢَ ﻓِﻴْﻬَﺎ ﺍﻟﱡﻠﻐَﻮِﱡﻳﻮْﻥَ؛ ﻭَﻣِﻨْﻪُ :ﻣَﻌْﺮِﻓَﺔُ ﻣَﺎ ﻭُﺿِﻊَ َﻟﻪُ ﺍﻟﻀﱠﻤِﻴْﺮُ ،ﻭَﻣَﺎ َﻳُﻌﻮْﺩُ ﻋَﻠَﻴْﻪِ؛ ﻭَﺍﻟﱠﺘﺬْﻛِﻴْﺮِ ،ﻭَﺍﻟﱠﺘﺄِﻧﻴْﺚِ ،ﻭَﺍﻟﱠﺘﻌْﺮِﻳْﻒِ، ﻭَﺍﻟﱠﺘﻨْﻜِﻴْﺮِ ،ﻭَﺍْﻟﺨِﻄَﺎﺏِ ﺑﺎﻹِﺳْﻢِ ،ﻭَﺍْﻟﻔِﻌْﻞِ. ﻭََﺃﻭَْﻟﻰ ﻣَﺎ ﻳُﺮْﺟَﻊُ ﻓِﻲ ﻏَﺮِﻳِْﺒﻪِ ،ﺇﻟَﻰ :ﺗَﻔْﺴِﻴْﺮِ ﺍْﺑﻦِ ﻋَﺒﱠﺎﺱٍ ،ﻭَﻏَﻴْﺮِﻩِ ،ﻭَﺩَﻭَﺍﻭِﻳْﻦِ ﺍْﻟﻌَﺮَﺏِ؛ ﻭَُﻳﺒْﺤَﺚُ ﻋَﻦْ ﻛَﻮْﻥِ ﺍﻵﻳَﺔِ ﻣُﻜَﻤﱢﻠَﺔً ِﻟﻤَﺎ َﻗﺒْﻠَﻬَﺎَ ،ﺃﻭْ ﻣُﺴَْﺘﻘِﻠﱠﺔً ،ﻭَﻣَﺎ ﻭَﺟْﻪُ ﻣُﻨَﺎﺳََﺒﺘِﻬَﺎ ﻟِﻤَﺎ َﻗﺒْﻠَﻬَﺎ ،ﻭَﻛَﺬَﺍ ﺍﻟﺴﱡﻮَﺭُ. ﻭَﻋَﻦ ﺍﻟﻘِﺮَﺍءﺓِ ،ﺍْﻟﻤَُﺘﻮَﺍِﺗﺮَﺓِ ،ﺍﻟْﻤَﺸْﻬُﻮْﺭَﺓِ ،ﻭَﺍﻵﺣَﺎﺩِ؛ ﻭَﻛَﺬﺍ :ﺍﻟﺸﱠﺎﺫﱠِﺓ ،ﻓَﺈِﱠﻧﻬَﺎ ﺗَُﻔﺴﱢﺮُ ﺍْﻟﻤَﺸْﻬُﻮْﺭَﺓِ ،ﻭَُﺗَﺒﻴﱢﻦُ ﻣَﻌَﺎِﻧﻴْﻬَﺎ ،ﻭَِﺇﻥْ ﻛَﺎﻥَ ﻻَ َﺗﺠُﻮْﺯُ ﺍﻟْﻘِﺮَﺍءَﺓُ ﺑِﺎﻟﺸﱠﺎﺫﱠﺓِ ﺇِﺟْﻤَﺎﻋًﺎ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺍﳉﺎﻣﻊ ﳌﺘﻮﻥ ﺍﻟﺪﻭﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ 28 ﺍﻟـﱢﺘـﻼَﻭَﺓُ ُﺗﺴْﺘَﺤَﺐﱡ ِﺗﻼَﻭَﺓُ ﺍْﻟﻘُﺮﺁﻥِ ،ﻋَﻠَﻰ َﺃﻛْﻤَﻞِ ﺍﻷَﺣْﻮَﺍﻝِ ،ﻭَﺍﻹﻛَْﺜﺎﺭُ ﻣِﻨْﻬَﺎ ،ﻭَﻫُﻮَ َﺃﻓْﻀَﻞُ ﻣِﻦْ ﺳَﺎِﺋﺮِ ﺍﻟﺬﱢﻛْﺮِ؛ ﻭَﺍﻟﱠﺘﺮِْﺗﻴْﻞَُ :ﺃﻓْﻀَﻞُ ﻣِﻦَ ﺍﻟﺴﱡﺮْﻋَﺔِ ،ﻣَﻊَ َﺗﺒْﻴﲔ ﺍْﻟﺤُﺮُﻭْﻑِ ،ﻭََﺃﺷَﺪﱡ َﺗﺄِْﺛﻴْﺮًﺍ ِﻓﻲْ ﺍْﻟﻘَﻠْﺐِ ،ﻭََﻳﻨَْﺒﻐِﻲْ ِﺇﻋْﻄَﺎءُ ﺍْﻟﺤُﺮُﻭﻑِ ﺣَﻘﱠﻬَﺎ ،ﻭََﺗﺮِْﺗﻴُْﺒﻬَﺎ ،ﻭََﺗﻠْﻄِﻴْﻒُ ﺍﻟﱡﻨﻄْﻖِ ِﺑﻬَﺎ ﻣِﻦْ ﻏَﻴْﺮِ ﺇﺳْﺮَﺍﻑٍ :ﻭَﻻَ َﺗَﻌﺴﱡﻒٍ ،ﻭَﻻَ َﺗﻜَﻠﱡﻒٍ؛ ﻭُﻳﺴَﻦﱡ ﺗَﺤْﺴِﻴْﻦُ ﺍﻟﺼﱠﻮْﺕِ ،ﻭَﺍﻟﱠﺘﺮَﱡﻧﻢُِ :ﺑﺨُﺸُﻮْﻉٍ ،ﻭَﺣُﻀُﻮﺭِ َﻗﻠْﺐٍ ،ﻭََﺗﻔَﻜﱡﺮٍ ،ﻭََﺗﻔَﻬﱡﻢٍ. ُﻳْﻨﻔِﺬُ ﺍﻟﱠﻠﻔْﻆَ ِﺇَﻟﻰ ﺍﻷﺳْﻤَﺎﻉِ ،ﻭَﺍْﻟﻤَﻌَﺎِﻧﻲَ ِﺇَﻟﻰ ﺍﻟْﻘُﻠُﻮْﺏِ ،ﻗَﺎﻝَ ﺍﻟﺸﱠﻴْﺦُ ﰲ\" :ﺯَﱢﻳُﻨﻮْﺍ ﺍﻟُﻘﺮْﺁﻥَ ِﺑَﺄﺻْﻮَﺍِﺗﻜُﻢْ\" ﻫُﻮَ ﺍﻟﱠﺘﺤْﺴِﻴْﻦُ ،ﻭَﺍﻟﱠﺘﺮَﱡﻧﻢُ ِﺑﺨُﺸُﻮْﻉٍ ،ﻭَﺣُﻀُﻮْﺭِ ﻗَﻠْﺐٍ ،ﻻَ ﺻَﺮْﻑُ ﺍﻟْﻬِﻤﱠﺔِ ﺇﱃ ﻣَﺎ ﺣُﺠِﺐَ ﺑِﻪِ َﺃﻛَْﺜﺮُ ﺍﻟﱠﻨﺎﺱِ، ﻣِﻦَ ﺍْﻟﻮَﺳْﻮَﺳَﺔِ ،ﻓِﻲْ ﺧُﺮُﻭْﺝِ ﺍﻟْﺤُﺮُﻭﻑِ ،ﻭََﺗﺮْﻗِﻴْﻘِﻬَﺎ ،ﻭََﺗﻔْﺨِﻴْﻤِﻬَﺎ ،ﻭَِﺇﻣَﺎَﻟﺘِﻬَﺎ ،ﻭَﺍﻟﱡﻨﻄْﻖِ ﺑﺎﻟْﻤَﺪﱢ ﺍﻟﻄﱠﻮِﻳْﻞِ، ﻭَﺍْﻟﻘَﺼِﻴْﺮِ ،ﻭَﺍْﻟﻤُﺘَﻮَﺳﱢﻂِ ﻭَﺷَﻐْﻠِﻪِ ﺑِﺎْﻟﻮَﺻْﻞِ ،ﻭَﺍْﻟﻔَﺼْﻞِ ،ﻭَﺍﻹﺿْﺠَﺎﻉِ ،ﻭَﺍﻹِﺭْﺟَﺎﻉِ ،ﻭَﺍﻟﱠﺘﻄْﺮِﻳْﺐِ ،ﻭَﻏَﻴْﺮ ﺫَِﻟﻚَ ،ﻣِﻤﱠﺎ ﻫُﻮَ ﻣُﻔْﺾٍ ِﺇَﻟﻰَ :ﺗﻐِْﻴﻴْﺮِ ﻛِﺘَﺎﺏِ ﺍﷲِ؛ ﻭَﺍﻟﱠﺘﻼَﻋُﺐِ ﺑﻪِ ،ﺣَﺎِﺋﻞٌ ِﻟﻠْﻘُﻠُﻮْﺏِ ﻗَﺎﻃِﻊٌ َﻟﻬَﺎ ﻋَﻦْ ﻓَﻬْﻢِ ﻣُﺮَﺍﺩِ ﺍﻟﺮﱢﺏﱢ ﻣِﻦْ ﻛَﻼَﻣِﻪِ؛ ﻭَﻣَﻦْ َﺗﺄﻣﱠﻞَ ﻫَﺪْﻱَ ﺭَﺳُﻮﻝِ ﺍﷲ ﷺ ،ﻭَِﺇﻗْﺮَﺍﺭَﻩُ ﺃَﻫْﻞَ ﻛُﻞﱢ ِﻟﺴَﺎﻥٍ ﻋَﻠَﻰ ﻗِﺮَﺍءَﺗِﻬِﻢ، َﺗﺒَﱠﻴﻦَ َﻟﻪُ :ﺃﻥﱠ ﺍﻟﺘﱠﻨَﻄﱡﻊَ ِﺑﺎْﻟﻮَﺳْﻮَﺳَﺔِ ﻓِﻲْ ِﺇﺧْﺮﺍﺝِ ﺍﻟْﺤُﺮُﻭﻑِ َﻟﻴْﺲَ ﻣِﻦْ ﺳُﻨﱠﺘِﻪِ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﺍﻹﺳﻼﻣﻲ ﺑﺪﰊ 29 ﻭَﻗَﺎﻝَ :ﻳُﻜْﺮَﻩُ ﺍﻟﱠﺘﻠْﺤِﻴْﻦُ ﺍﱠﻟﺬِﻱْ ُﻳﺸِْﺒﻪُ ﺍﻟْﻐِﻨَﺎءَ. ﻭَﺍﺳْﺘَﺤَﺐﱠ ﺑَﻌْﻀُﻬُﻢْ ﺍْﻟﻘِﺮَﺍءَﺓَ ﻓِﻲْ ﺍْﻟﻤُﺼْﺤَﻒِ ،ﻭَُﻳﺴْﺘَﺤَﺐﱡ ﺍْﻟﺨَﺘْﻢُ ﻛُﻞﱠ ﺃﺳْﺒُﻮْﻉٍ ،ﻭَﺍﻟﺪﱡﻋَﺎءُ َﺑﻌْﺪَﻩُ، ﻭََﺗﺤْﺴِﻴْﻦُ ﻛِﺘَﺎَﺑﺔِ ﺍْﻟﻤُﺼْﺤَﻒِ ،ﻭَﻻَ ُﻳﺨَﺎِﻟﻒُ ﺧَﻂﱠ ُﻣﺼْﺤَﻒِ ﻋُﺜْﻤَﺎﻥَ ﻓِﻲْ ﻭَﺍﻭٍَ ،ﺃﻭْ َﻳﺎءٍ ،ﺃَﻭْ َﺃِﻟﻒٍَ ،ﺃﻭْ ﻏَﻴْﺮِ ﺫَِﻟﻚَ؛ ﻭََﻳﺤْﺮُﻡُ ﻋَﻠَﻰ ﺍﻟْﻤُﺤْﺪِﺙِ ﻣَﺴﱡﻪُ ،ﻭَﺳَﻔَﺮٌ ِﺑﻪِ ِﻟﺪَﺍﺭِ ﺣَﺮْﺏٍ؛ ﻭََﻳﺠِﺐُ ﺍﺣْﺘِﺮَﺍﻣُﻪُ. ﻭَﺻَﱠﻠﻰ ﺍﷲُ ﻋََﻠﻰ ﻣُﺤﻤﱠﺪٍ ،ﻭﺁِﻟﻪِ ،ﻭَﺻَﺤِْﺒﻪِ ،ﻭَﺳَﱠﻠﻢَ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺷﺮح اﻟﺸﯿﺦ د .هﺸﺎم ﺑﻦ ﺧﻠﯿﻞ اﻟﺤﻮﺳﻨﻲ
ﺍﳉﺎﻣﻊ ﳌﺘﻮﻥ ﺍﻟﺪﻭﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ 30 ﻣﺪﺧﻞ ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﺍﻹﺳﻼﻣﻲ ﺑﺪﰊ 31 ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻔﺮﺝ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺭﺟﺐ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺴﻼﻣﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ ﰒ ﺍﻟﺪﻣﺸﻘﻲ ﺍﳊﻨﺒﻠﻲ -ﺭﲪﻪ ﺍﷲ ﻭﺃﺳﻜﻨﻪ ﺍﳉﻨﺔ) -ﺕ 795ﻫـ(: ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ،ﻭﺑﻪ ﻧﺴﺘﻌﲔ؛ ﺧَﺮﱠﺝَ ﺍﻟُﺒﺨَﺎﺭِﻱّ ﻭَﻣُﺴﻠﻢ ِﻓﻲ ﺍﻟﺼﱠﺤِﻴﺤَْﻴﻦِ؛ ﻋَﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ -ﺭَﺿِﻲ ﺍﷲ ﻋَﻨﻪُ ،-ﻗَﺎﻝَ :ﻛَﺎﻥَ ﺍﻟﱠﻨِﺒﻲ ﷺ ﻭﻣﻌﺎﺫٌ ﺭﺩﻳﻔﻪ ﻋﻠﻰ ﺍﻟﺮﺣﻞَ ،ﻓَﻘﺎﻝََ» :ﻳﺎ ﻣَﻌﺎﺫ!« َﻗﺎﻝَ :ﻟﺒْﻴﻚ َﻳﺎ ﺭَﺳُﻮﻝ ﺍﷲ ﻭَﺳَﻌْﺪﻳﻚ! ﻗَﺎﻝَ» :ﻳَﺎ ﻣﻌَﺎﺫ!« ﻗَﺎﻝَ :ﻟﺒﻴْﻚ ﻳَﺎ ﺭَﺳُﻮﻝ ﺍﷲ ﻭَﺳَﻌْﺪﻳﻚ! ﻗَﺎﻝَ» :ﻳَﺎ ﻣَﻌﺎﺫ!« َﻗﺎﻝَ :ﻟﺒﻴْﻚ ﻳَﺎ َﺭﺳُﻮﻝ ﺍﷲ ﻭَﺳَﻌْﺪﻳﻚ! ﻗَﺎﻝَ» :ﻣَﺎ ﻣِﻦ ﻋﺒﺪ ﻳﺸْﻬﺪ َﺃﻥ َﻟﺎ ِﺇَﻟﻪ ِﺇﱠﻟﺎ ﺍﷲ ﻭََﺃﻥ ﻣُﺤَﻤﱠﺪًﺍ ﻋَﺒﺪﻩ ﻭَﺭَﺳُﻮﻟﻪ ِﺇﱠﻟﺎ ﺣﺮﻣﻪ ﺍﷲ ﺍﻟﻨﱠﺎﺭ« .ﻗَﺎﻝَ َﻳﺎ ﺭَﺳُﻮﻝ ﺍﷲَ ،ﺃﻻ ﺃﺧﱪ ¿َﺎ ﺍﻟﻨﱠﺎﺱ ﻓﻴﺴﺘﺒﺸﺮﻭﺍ؟ ﻗَﺎﻝَِ» :ﺇﺫﻥ َﻳﺘﱠﻜِﻠﻮﺍ« .ﻓَﺄﺧْﱪَ ¿َﺎ ﻣﻌَﺎﺫٌ ﻋِﻨْﺪ ﻣَﻮﺗﻪ َﺗَﺄﱡﺛـﻤًﺎ. ﻭﰲ ﺍﻟﺼﱠﺤﻴﺤﲔ ﻋﻦ ﻋﺘﺒﺎﻥ ﺑﻦ ﻣﺎﻟﻚ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻋﻦ ﺍﻟﻨﱯ ﷺ ﻗﺎﻝ» :ﺇﻥ ﺍﷲ ﺣَﺮﱠﻡَ ﻋﻠﻰ ﺍﻟﱠﻨﺎﺭ ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻳﺒﺘﻐﻲ ﺑﺬﻟﻚ ﻭﺟﻪ ﺍﷲ«. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺍﳉﺎﻣﻊ ﳌﺘﻮﻥ ﺍﻟﺪﻭﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ 32 ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ -ﺃﻭ ﺃﰊ ﺳﻌﻴﺪ ﺑﺎﻟﺸﱠﻚﱢ -ﺃÂﻢ ﻛﺎﻧﻮﺍ ﻣﻊ ﺍﻟﻨﱯ ﷺ ﰲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ ﻓﺄﺻﺎﺑﺘﻬﻢ ﳎﺎﻋﺔ ،ﻓﺪﻋﺎ ﺍﻟﻨﱯ ﷺ ِﺑِﻨﻄْﻊٍ ﻓﺒﺴﻄﻪ ،ﰒﱠ ﺩَﻋَﺎ ِﺑﻔﻀﻞ َﺃﺯْﻭَﺍﺩﻫﻢَ ،ﻓﺠﻌﻞ ﺍﻟﺮﺟﻞ َﻳﺠِﻲء ﺑﻜﻒ ﺫﺭﺓ ،ﻭََﻳﺠِﻲء ﺍﻵﺧﺮُ ِﺑﻜَﻒﱢ ﲤﺮ ،ﻭﳚﻲء ﺍﻵﺧﺮُ ﺑﻜﺴﺮﺓ ،ﺣَﱠﺘﻰ ﺍﺟْﺘﻤﻊ ﻋﻠﻰ ﺍﻟﱢﻨﻄْﻊِ ﻣﻦ ﺫﻟﻚ ﺷﻲء ﻳﺴﲑ ،ﻓﺪﻋﺎ ﺭﺳﻮﻝ ﺍﷲ ﷺ ﺑﺎﻟﱪﻛﺔ ،ﰒ ﻗﺎﻝ» :ﺧُﺬُﻭﺍ ﰲ ﺃﻭﻋﻴﺘﻜﻢ« .ﻓﺄﺧﺬﻭﺍ ﰲ ﺃﻭﻋﻴﺘﻬﻢ ،ﺣﱠﺘﻰ ﻣﺎ ﺗﺮﻛﻮﺍ ﰲ ﺍﻟﻌﺴﻜﺮ ﻭﻋﺎء ﺇﻻ ﻣﻠﺆﻭﻩ ،ﻓﺄﻛﻠﻮﺍ ﺣﱴ ﺷَِﺒﻌُﻮﺍ ،ﻭَﻓﻀََﻠﺖ َﻓﻀَْﻠﺔ. ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﷺ» :ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﱐ ﺭﺳﻮﻝ ﺍﷲ ،ﻻ ﻳﻠﻘﻰ ﺍﷲ ¿ﻤﺎ ﻋﺒﺪٌ ﻏﲑَ ﺷَﺎﻙﱟ ﻓﻴﻬﻤﺎ ﻓﻴُﺤﺠَﺐُ ﻋﻦ ﺍﳉﻨﱠﺔ«. ﻭﰲ ﺍﻟﺼﱠﺤِﻴﺤَْﻴﻦِ ﻋﻦ ﺃﰊ ﺫﺭ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻋﻦ ﺍﻟﱠﻨﺒِﻲ ﷺ ﻗَﺎﻝَ» :ﻣﺎ ﻣﻦ ﻋﺒﺪ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﰒﱠ ﻣﺎﺕ ﻋﻠﻰ ﺫﻟﻚ ﺇﻻ ﺩﺧﻞ ﺍﻟْﺠﻨﱠﺔ« .ﻗﻠﺖ :ﻭِﺇﻥ ﺯﻧﺎ ﻭﺇﻥ ﺳﺮﻕ؟ ﻗﺎﻝ» :ﻭﺇﻥ ﺯﻧﺎ ﻭﺇﻥ ﺳﺮﻕ« .ﻗﻠﺖ :ﻭﺇﻥ ﺯﻧﺎ ﻭﺇﻥ ﺳﺮﻕ؟ ﻗﺎﻝ» :ﻭِﺇﻥ ﺯﻧﺎ ﻭﺇﻥ ﺳﺮﻕ« -ﺛﻼًﺛﺎ .-ﰒﱠ ﻗﺎﻝ ﰲ ﺍﻟﺮﱠﺍﺑﻌﺔ: »ﻋﻠﻰ ﺭﻏﻢ ﺃﻧﻒ ﺃﰊ ﺫﺭ« .ﻗﺎﻝ :ﻓﺨﺮﺝ ﺃﺑﻮ ﺫﺭ ﻭﻫﻮ ﻳﻘﻮﻝ :ﻭﺇﻥ ﺭﻏﻢ ﺃﻧﻒُ ﺃﰊ ﺫﺭ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﺍﻹﺳﻼﻣﻲ ﺑﺪﰊ 33 ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﻋﻦ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﱠﺎﻣﺖ؛ ﺃﻧﻪ ﻗﺎﻝ ﻋﻨﺪ ﻣﻮﺗﻪ :ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﷺ ﻳﻘﻮﻝ: »ﻣَﻦ ﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪًﺍ ﺭﺳﻮﻝ ﺍﷲ ﺣَﺮﱠ َﻡ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﱠﻨﺎﺭ«. ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ،ﻋﻦ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﱠﺎﻣﺖ؛ ﺃﻧﻪ ﻗﺎﻝ ﻋﻨﺪ ﻣﻮﺗﻪ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﷺ ﻳﻘﻮﻝ» :ﻣَﻦ ﺷَﻬِﺪَ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ،ﻭﺃﻥ ﳏﻤﺪًﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ،ﻭﺃﻥ ﻋﻴﺴﻰ ﻋﺒﺪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ،ﻭﻛﻠﻤﺘﻪ َﺃﻟَْﻘﺎﻫﺎ ﺇﱃ ﻣﺮﱘ ﻭﺭﻭﺡٌ ِﻣْﻨُﻪ ،ﻭﺃﻥ ﺍﳉﻨﱠﺔ ﺣﻖ ﻭﺍﻟﱠﻨﺎﺭ ﺣﻖ ﺃﺩﺧﻠﻪُ ﺍﷲ ﺍﳉﻨﱠﺔ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻌﻤﻞ« .ﻭﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﻳﻄﻮﻝ ﺫﻛﺮﻫﺎ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺍﳉﺎﻣﻊ ﳌﺘﻮﻥ ﺍﻟﺪﻭﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ 34 ﻭﺃﺣﺎﺩﻳﺚ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻧﻮﻋﺎﻥ: ﺃﺣﺪﳘﺎ :ﻣﺎ ﻓﻴﻪ ﺃﻥ ﻣﻦ ﺃﺗﻰ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ ﺩﺧﻞ ﺍﳉﻨﱠﺔ ،ﺃﻭ ﱂ ﻳُﺤﺠَﺐ ﻋﻨﻬﺎ. ﻭﻫﺬﺍ ﻇﺎﻫﺮ؛ ﻓﺈﻥ ﺍﻟﱠﻨﺎﺭ ﻻ ﳜﻠﺪ ﻓﻴﻬﺎ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﱠﺘﻮْﺣﻴﺪ ﺍﳋﺎﻟﺺ ،ﻭﻗﺪ ﻳﺪﺧﻞ ﺍﳉﱠﻨﺔ ﻭﻻ ُﻳﺤﺠﺐ ﻋﻨﻬﺎ ﺇﺫﺍ ﻃُﻬﱢﺮَ ﻣﻦ ﺫُﻧﻮﺑﻪ ﺑﺎﻟﱠﻨﺎﺭ. ﻭﺣﺪﻳﺚ ﺃﰊ ﺫَﺭ َﻣ ْﻌﻨَﺎﻩ ﺃﻥ ﺍﻟﺰﱢﻧﺎ ﻭَﺍﻟﺴﱠﺮِﻗَﺔ ﻻ ﳝﻨﻌﺎﻥ ﺩُﺧُﻮﻝ ﺍْﻟﺠﱠﻨﺔ ﻣﻊ ﺍﻟﱠﺘﻮﺣﻴﺪ ،ﻭﻫﺬﺍ ﺣﻖ َﻟﺎ ﻣﺮﻳﺔ ﻓﻴﻪ ،ﻟﻴﺲ ﻓﻴﻪ :ﺃﻧﻪ ﻻ ُﻳَﻌﺬﱠﺏُ ﻋﻠﻴﻬﻤﺎ ﻣﻊ ﺍﻟﱠﺘﻮْﺣﻴﺪ. ﻭﰲ ﻣﺴﻨﺪ ﺍﻟَﺒﺰﱠﺍﺭ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻣﺮﻓﻮﻋًﺎ» :ﻣَﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻧﻔﻌﺘﻪ ﻳﻮﻣًﺎ ﻣﻦ ﺩﻫﺮﻩُ ،ﻳﺼِﻴﺒﻪُ ﻗﺒﻞ ﺫﻟﻚ ﻣﺎ َﺃﺻَﺎَﺑﻪُ«. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﺍﻹﺳﻼﻣﻲ ﺑﺪﰊ 35 ﺍﻟﱠﺜﺎِﻧﻲ :ﻣﺎ ﻓﻴﻪ ﺃَﻧﻪ ﳛﺮﻡ ﻋﻠﻰ ﺍﻟﻨﱠﺎﺭ ،ﻭﻫﺬﺍ ﻗﺪ ﲪﻠﻪ ﺑَﻌﻀﻬﻢ ﻋﻠﻰ ﺍﳋﻠﻮﺩ ﻓﻴﻬﺎ ،ﺃﻭ ﻋﻠﻰ ﻧﺎﺭ ﻳُﺨَﻠﱠﺪُ ﻓﻴﻬﺎ ﺃﻫﻠﻬﺎ ،ﻭﻫﻲ ﻣﺎ ﻋﺪﺍ ﺍﻟﺪﺭﻙ ﺍﻷﻋﻠﻰ ،ﻓﺄﻣﺎ ﺍﻟﺪﱠﺭﻙ ﺍﻷﻋﻠﻰ َﻳﺪْﺧُﻠﻪُ ﺧﻠﻖٌ ﻛﺜﲑٌ ﻣﻦ ﻋُﺼﺎﺓ ﺍﳌﻮﺣﱢﺪﻳﻦ ﺑِﺬُُﻧﻮِﺑﻬِﻢ ،ﰒﱠ ﳜﺮﺟُﻮﻥ ﺑﺸﻔﺎﻋﺔ ﺍﻟﺸﺎﻓﻌﲔ ﻭﺑﺮﲪﺔ ﺃﺭﺣﻢ ﺍﻟﺮﱠﺍﺣِﻤِﲔ .ﻭﰲ ﺍﻟﺼﱠﺤﻴﺤﲔ: »ِﺇﻥ ﺍﷲ ﺗﻌﺎﱃ َﻳﻘُﻮﻝ :ﻭَﻋِﺰﱠِﺗﻲ ﻭﺟﻼﱄ ﻷُﺧﺮﺟﻦ ﻣﻦ ﺍﻟﱠﻨﺎﺭ ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ«. ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎء :ﺍﳌﺮﺍﺩ ﻣﻦ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ؛ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺳﺒﺐ ﻟﺪُﺧُﻮﻝِ ﺍﳉﻨﱠﺔ ﻭﺍﻟﻨﺠﺎﺓِ ﻣﻦ ﺍﻟﱠﻨﺎﺭ ،ﻭﻣُﻘَْﺘﺾٍ ﻟﺬﻟﻚ ،ﻭﻟﻜﻦﱠ ﺍﻟـﻤُﻘَْﺘﻀِﻲ ﻻ ﻳﻌﻤﻞ ﻋﻤﻠﻪ ﺇﻻ ﺑﺎﺳﺘﺠﻤﺎﻉ ﺷُﺮُﻭﻃﻪ ﻭﺍﻧﺘﻔﺎء ﻣﻮﺍﻧﻌﻪ .ﻓﻘﺪ ﻳَﺘﺨَﻠﱠﻒ ﻋﻨﻪ ﻣُﻘَْﺘﻀَﺎﻩُ ِﻟﻔَﻮَﺍﺕِ ﺷَﺮﻁٍ ﻣﻦ ﺷُﺮﻭﻃﻪ َﺃﻭ ﻟﻮُﺟﻮﺩ ﻣﺎﻧﻊ ،ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﳊﺴﻦ ﻭﻭﻫﺐ ﺍﺑْﻦ ﻣُﻨَﺒّﻪ ،ﻭﻫﻮ ﺍﻷَﻇﻬﺮ. ﻭﻗﺎﻝ ﺍﳊﺴﻦ ﻟﻠﻔﺮﺯﺩﻕ ﻭﻫﻮ ﻳﺪﻓﻦ ﺍﻣْﺮَﺃَﺗﻪ :ﻣﺎ ﺃﻋﺪﺩﺕ ﳍﺬﺍ ﺍﻟﻴﻮﻡ؟ ﻗﺎﻝ :ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻣُﻨْﺬُ ﺳﺒﻌﲔ ﺳﻨﺔ .ﻗﺎﻝ ﺍﳊﺴﻦ :ﻧﻌﻢ ،ﺇﻥ ﻟـ \"ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ\" ﺷُﺮُﻭﻃًﺎ ،ﻓﺈﻳﺎﻙ ﻭَﻗﺬﻑ ﺍﳌﺤﺼﻨﺔ. ﻭﺭُﻭِﻱَ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ﻟﻠﻔﺮﺯﺩﻕ :ﻫﺬﺍ ﺍﻟﻌﻤﻮﺩ ،ﻓﺄﻳﻦ ﺍﻟﻄﻨﺐ؟ ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺍﳉﺎﻣﻊ ﳌﺘﻮﻥ ﺍﻟﺪﻭﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ 36 ﻭﻗﻴﻞ ﻟﻠﺤﺴﻦ :ﺇﻥ ُﺃَﻧﺎﺳًﺎ ﻳﻘﻮﻟﻮﻥَ :ﻣﻦ ﻗﺎﻝ :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺩﺧﻞ ﺍﳉﱠﻨﺔ. ﻓﻘﺎﻝ :ﻣَﻦْ ﻗﺎﻝ\" :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ\" ﻓَﺄﺩﻯ ﺣَﻘّﻬﺎ ﻭﻓﺮﺿﻬﺎ ﺩﺧﻞ ﺍْﻟﺠﱠﻨﺔ. ﻭﻗﺎﻝ ﻭﻫﺐ ﺑﻦ ﻣَُﻨّﺒﻪ ﳌﻦ ﺳﺄﻟﻪ :ﺃﻟﻴﺲ \"ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ\" ﻣﻔَْﺘﺎﺡُ ﺍْﻟﺠﱠﻨﺔ؟ ﻗﺎﻝ :ﺑﻠﻰ؛ ﻭﻟﻜﻦ ﻣﺎ ﻣﻦ ﻣِﻔْﺘَﺎﺡ ﺇﻟﱠﺎ ﻟﻪ ﺃﺳﻨﺎﻥ ،ﻓَﺈِﻥ ﺟِﺌْﺖ ﲟﻔﺘﺎﺡ ﻟﻪ ﺃﺳﻨﺎﻥ ﻓﺘﺢ ﻟﻚ ،ﻭﺇﻻ ﱂ ﻳﻔﺘﺢ ﻟﻚ .ﻭﰲ ﻫﺬﺍ؛ ﺍﳊﺪﻳﺚ: »ِﺇﻥ ﻣِﻔَْﺘﺎﺡ ﺍﳉﻨﱠﺔ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ« ﺧﺮﺟﻪ ﺍﻹِﻣﺎﻡ ﺃﲪﺪ ﺑﺈﺳﻨﺎﺩ ﻣُﻨْﻘَﻄﻊ. ﻭﻋﻦ ﻣﻌﺎﺫ ﻗﺎﻝ :ﻗﺎﻝ ﱄ ﺭﺳﻮﻝ ﺍﷲ ﷺ» :ﺇﺫﺍ ﺳﺄﻟﻚ ﺃﻫﻞُ ﺍﻟﻴﻤﻦ ﻋﻦ ﻣِﻔْﺘَﺎﺡ ﺍﳉﻨﱠﺔ ،ﻓَﻘُﻞ :ﺷَﻬﺎﺩﺓ ﺃﻥ ﻟَﺎ ﺇﻟﻪ ﺇﻟﱠﺎ ﺍﷲ« ،ﻭﻳﺪﻝ ﻋﻠﻰ ﺻﺤﺔ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻥ ﺍﻟﻨﱠﱯ ﷺ ﺭَﱠﺗﺐَ ﺩُﺧُﻮﻝ ﺍﳉﱠﻨﺔ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﱠﺎِﻟﺤَﺔ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﱡﺼُﻮﺹ؛ ﻛﻤﺎ ﰲ ﺍﻟﺼﱠﺤﻴﺤﲔ ﻋﻦ ﺃﰊ ﺃﻳﱡﻮﺏ؛ ﺃﻥﱠ ﺭﺟﻼ ﻗﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﺧﱪﱐ ﺑﻌﻤﻞٍ ُﻳﺪﺧﻠﲏ ﺍﳉﻨﱠﺔ .ﻓﻘﺎﻝ» :ﺗﻌﺒﺪُ ﺍﷲ ﻻ ﺗﺸﺮﻙ ﺑﻪ ﺷﻴﺌًﺎ ،ﻭُﺗﻘﻴﻢ ﺍﻟﺼﱠﻠَﺎﺓ ،ﻭﺗﺆﰐ ﺍﻟﺰﱠﻛَﺎﺓ ،ﻭََﺗﺼِﻞَ ﺍﻟﺮﱠﺣِﻢ«. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﺍﻹﺳﻼﻣﻲ ﺑﺪﰊ 37 ﻭﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ؛ ﺃﻥﱠ ﺭﺟﻼً ﻗﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺩُﻟﱠﻨِﻲ ﻋﻠﻰ ﻋﻤﻞٍ ﺇِﺫﺍ ﻋَﻤِﻠﺘُﻪ ﺩﺧﻠﺖُ ﺍﳉﱠﻨﺔ .ﻗﺎﻝ» :ﺗﻌﺒﺪُ ﺍﷲَ ﻻ ُﺗﺸﺮﻙ ﺑﻪ ﺷﻴًﺌﺎ ،ﻭُﺗﻘﻴﻢ ﺍﻟﺼﱠَﻠﺎﺓ ﺍﻟـﻤﻜﺘﻮﺑﺔ ،ﻭُﺗﺆَﺩﱢﻱ ﺍﻟﺰﻛﺎﺓ ﺍﻟـﻤﻔﺮﻭﺿﺔ ،ﻭﺗﺼﻮﻡ ﺭﻣﻀﺎﻥ« ،ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ :ﻭﺍﱠﻟﺬِﻱ َﻧﻔﺴِﻲ ِﺑَﻴﺪِِﻩ ﻻ َﺃﺯِﻳﺪ ﻋﻠﻰ ﻫﺬﺍ ﺷﻴًﺌﺎ ﻭﻻ ﺃﻧﻘﺺ ﻣِْﻨﻪُ ،ﻓﻘﺎﻝ ﺍﻟﱠﻨِﺒﻲ ﷺ» :ﻣَﻦْ ﺳَﺮﱠﻩُ ﺃَﻥ ﻳﻨﻈﺮ ﺇﱃ ﺭﺟﻞٍ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﱠﺔ؛ ﻓَﻠْﻴﻨْﻈﺮ ﺇﱃ ﻫﺬﺍ«. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺍﳉﺎﻣﻊ ﳌﺘﻮﻥ ﺍﻟﺪﻭﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ 38 ﻭﰲ ﺍﳌﺴﻨﺪ ﻋﻦ ﺑﺸﲑ ﺑﻦ ﺍﳋﺼﺎﺻﻴﺔ ﻗﺎﻝ :ﺃﺗﻴﺖُ ﺍﻟﱠﻨِﺒﻲ ﷺ ﻷﺑﺎﻳﻌﻪ ،ﻓَﺎﺷْﺘﺮﻁ ﻋَﻠﻲﱠ» :ﺷﻬﺎﺩﺓ َﺃﻥ ﻻ ﺇﻟﻪ ﺇِﻟﱠﺎ ﺍﷲ ،ﻭﺃﻥ ﻣُﺤَﻤﱠﺪًﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ،ﻭﺃﻥ ﺃﻗﻴﻢ ﺍﻟﺼﱠﻼﺓ ،ﻭﺃﻥ ﺃُﺅَﺩﱢﻱَ ﺍﻟﺰﱠﻛﺎﺓ ،ﻭﺃﻥ ﺃﺣُﺞﱠ ﺣَﺠﱠﺔ ﺍﻹﺳﻼﻡ ،ﻭﺃﻥ ﺃﺻﻮﻡ ﺷﻬﺮَ ﺭﻣﻀﺎﻥ ،ﻭﺃﻥ ﺃُﺟﺎﻫﺪ ﰲ ﺳَﺒِﻴﻞ ﺍﷲ« .ﻓﻘﻠﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺃﻣﺎ ﺍﺛْﻨَﺘَﻴْﻦِ ﻓﻮَﺍﻟﻠﱠﻪ ﻟَﺎ ﺃﻃﻴﻘﻬﻤﺎ :ﺍﳉِﻬﺎﺩ ﻭﺍﻟﺼﱠﺪَﻗَﺔ .ﻓﺈÂﻢ ﺯَﻋَﻤُﻮﺍ َﺃﻧﻪ ﻣَﻦْ ﻭَﱠﻟﻰ ﺍﻟﺪﱡُﺑﺮَ ﻓﻘﺪ َﺑﺎء ﺑﻐﻀﺐ ﻣﻦ ﺍﷲ ،ﻓََﺄﺧَﺎﻑُ ِﺇﻥ ﺣﻀﺮﺕُ ِﺗﻠْﻚَ ﺟَﺸِﻤْﺖُ َﻧﻔﺴِﻲ ،ﻭﻛَﺮِﻫﺖُ ﺍْﻟﻤَﻮْﺕ .ﻭَﺍﻟﺼﱠﺪَﻗَﺔ :ﻓﻮَﺍﻟﱠﻠﻪ ﻣَﺎِﻟﻲ ِﺇﱠﻟﺎ ﻏَُﻨﻴﻤٌَﺔ ﻭَﻋﺸﺮُ ﺫَﻭﺩ ﻫﻦ ﺭَﺳَﻞُ َﺃﻫِﻠﻲ ﻭﲪﻮﻟﺘﻬﻦ. ﻗَﺎﻝَ ﻓَﻘﺒﺾ ﺭَﺳُﻮﻝ ﺍﷲ ﷺ َﻳﺪﻩ ﰒﱠ ﺣﺮﻛﻬﺎ ،ﰒﱠ َﻗﺎﻝََ» :ﻓَﻠﺎ ﺟِﻬَﺎﺩ ﻭََﻟﺎ ﺻَﺪََﻗﺔ َﻓِﺒﻢَ ﺗﺪﺧﻞ ﺍْﻟﺠﱠﻨﺔ ِﺇﺫﻥ؟« ،ﻗﻠﺖ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ُﺃَﺑﺎِﻳﻌﻚَ .ﻓَﺒﺎَﻳﻌُﺘﻪ ﻋََﻠْﻴﻬِﻦﱠ ﻛُﻠﻬﻦﱠ. ﻓَﻔِﻲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﳉِﻬَﺎﺩ ﻭﺍﻟﺼﱠﺪََﻗﺔ ﺷَﺮﻁ ﰲ ﺩُﺧُﻮﻝ ﺍﳉﱠﻨﺔ ﻣﻊ ﺣُﺼُﻮﻝ ﺍﻟﱠﺘﻮﺣِﻴﺪ ﻭﺍﻟﺼﱠﻼﺓ ﻭﺍﻟﺼﱢَﻴﺎﻡ ﻭﺍﳊﺞ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﺍﻹﺳﻼﻣﻲ ﺑﺪﰊ 39 ﻭَﻧﻈِﲑ ﻫﺬﺍ ﺃﻥ ﺍﻟﱠﻨِﺒﻲ ﷺ ﻗﺎﻝُ» :ﺃﻣِﺮﺕُ َﺃﻥ ﺃﻗَﺎﺗﻞ ﺍﻟﱠﻨﺎﺱ ﺣَﱠﺘﻰ ﻳﺸْﻬﺪُﻭﺍ َﺃﻥ َﻟﺎ ِﺇَﻟﻪ ِﺇﱠﻟﺎ ﺍﷲ ،ﻭََﺃﻥﱠ ﻣُﺤَﻤﱠﺪًﺍ ﺭَﺳُﻮﻝ ﺍﷲ« ،ﻓﻔﻬﻢ ﻋﻤﺮ ﻭﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺼﱠﺤﺎﺑﺔ ﺃَﻥﱠ ﻣَﻦ ﺃﺗﻰ ﺑﺎﻟﺸﱠﻬﺎﺩَﺗَﻴْﻦِ ﺍﻣﺘﻨﻊ ﻣﻦ ﻋُﻘُﻮﺑَﺔ ﺍﻟﺪﱡﻧَﻴﺎ ِﺑﻤُﺠَﺮﱠﺩ ﺫﻟﻚَ ،ﻓَﺘﻮَﱠﻗﻔﻮﺍ ِﻓﻲ ﻗﺘﺎﻝ ﻣﺎﻧﻊ ﺍﻟﺰﱠﻛَﺎﺓ ،ﻭَﻓﻬِﻢَ ﺍﻟﺼّﺪﻳﻖ ﺃﻧﻪ ﻻ ﳝَْﺘﻨﻊ ِﻗَﺘﺎﻟﻪ ِﺇﱠﻟﺎ ﺑَﺄﺩَﺍء ﺣُﻘُﻮﻗﻬﺎ؛ ﻟﻘﻮﻟﻪ ﷺ» :ﻓﺈﺫﺍ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﻣﻨﻌُﻮﺍ ﻣﲏ ﺩِﻣَﺎءَﻫُﻢ ﺇِﻟﱠﺎ ﺑِﺤَﻘﱢﻬَﺎ ﻭﺣﺴﺎ¿ﻢ ﻋﻠﻰ ﺍﷲ«، ﻭََﻗﺎﻝَ» :ﺍﻟﺰﱠﻛَﺎﺓ ﺣﻖ ﺍَﳌﺎﻝ«. ﻭﻫﺬﺍ ﺍﱠﻟﺬﻱ َﻓﻬِﻤَﻪ ﺍﻟﺼّﺪﻳﻖ ﻗﺪ ﺭﻭﺍﻩ ﻋﻦ ﺍﻟﱠﻨِﺒﻲ ﷺ ﺻَﺮِﳛًﺎ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺼﱠﺤﺎَﺑﺔ ،ﻣِﻨﻬُﻢ ﺍﺑﻦ ﻋﻤﺮ ﻭﺃﻧﺲ ﻭﻏَﲑﳘﺎ ،ﻭﺃﻧﻪ ﻗﺎﻝُ» :ﺃﻣِﺮﺕُ ﺃﻥ ﺃَﻗﺎﺗﻞ ﺍﻟﱠﻨﺎﺱ ﺣَﱠﺘﻰ ﻳﺸﻬﺪﻭﺍ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﱠﻟﺎ ﺍﷲ ،ﻭﺃﻥ ﳏَﻤﱠﺪًﺍ ﺭﺳﻮﻝ ﺍﷲ ،ﻭﻳُﻘﻴﻤﻮﺍ ﺍﻟﺼﱠﻠَﺎﺓ ،ﻭﻳﺆﺗﻮﺍ ﺍﻟﺰﱠﻛَﺎﺓ« ،ﻭﻗﺪ ﺩﻝّ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮُﻟﻪ ﺗﻌﺎﱃَ﴿ :ﻓِﺈﻥْ ﺗﺎﺑُﻮﺍ ﻭَﺃَﻗﺎﻣُﻮﺍ ﺍﻟﺼﱠﻼﺓَ ﻭَﺁﺗَﻮُﺍ ﺍﻟﺰﱠﻛﺎﺓَ ﻓَﺨَﻠﱡﻮﺍ ﺳَﺒِﻴﻠَﻬُﻢْ﴾ ،ﻛﻤﺎ ﺩﻝﱠ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓَﺈِﻥْ ﺗﺎُﺑﻮﺍ ﻭََﺃﻗﺎﻣُﻮﺍ ﺍﻟﺼﱠﻼَﺓ ﻭَﺁَﺗﻮُﺍ ﺍﻟﺰﱠﻛﺎَﺓ َﻓِﺈﺧْﻮﺍُﻧﻜُﻢْ ِﻓﻲ ﺍﻟﺪﱢﻳﻦ﴾ ،ﻋﻠﻰ ﺃﻥﱠ ﺍﻷُﺧﻮﺓ ﰲ ﺍﻟﺪّﻳﻦ ﻻ ﺗﺜﺒﺖ ِﺇﱠﻟﺎ ﺑَﺄﺩﺍء ﺍﻟﻔﺮﺍﺋﺾ ﻣﻊ ﺍﻟﱠﺘﻮﺣﻴﺪ ،ﻓﺈﻥﱠ ﺍﻟﱠﺘﻮَﺑﺔ ﻣﻦ ﺍﻟﺸّﺮﻙ ﻻ ﲢﺼﻞ ِﺇﱠﻟﺎ ﺑﺎﻟﱠﺘﻮﺣﻴﺪ .ﻓَﻠَﻤﱠﺎ َﻗﺮﱠﺭَ ﺃﺑﻮ ﺑﻜﺮ ﻫﺬﺍ ﻟﻠﺼﺤﺎﺑﺔ ﺭﺟﻌﻮﺍ ﺇﱃ ﻗﻮﻟﻪ ﻭﺭﺃﻭﻩ ﺻَﻮﺍًﺑﺎ. ﻓﺈﺫﺍ ﻋُِﻠﻢَ َﺃﻥ ﻋُﻘُﻮَﺑﺔ ﺍﻟﺪﱡﻧَﻴﺎ ﻻ َﺗﺮﺗﻔِﻊُ ﻋَﻤﱠﻦ ﺃﺩّﻯ ﺍﻟﺸﱠﻬَﺎﺩََﺗﲔِ ﻣُﻄﻠﻘًﺎ؛ ﺑﻞ ُﻳﻌَﺎﻗﺐ ﺑﺈﺧﻼﻟﻪ ِﺑﺤَﻖﱟ ﻣﻦ ﺣُﻘُﻮﻕ ﺍﻹِﺳﻼﻡ ﻓَﻜﺬﻟﻚ ﻋُﻘُﻮﺑَﺔ ﺍﻵﺧِﺮَﺓ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺍﳉﺎﻣﻊ ﳌﺘﻮﻥ ﺍﻟﺪﻭﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ 40 ﻭَﻗﺪ ﺫﻫﺐ ﻃﺎﺋﻔﺔ ﺇﱃ ﺃﻥ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟـﻤﺬﻛﻮﺭﺓ ﺃﻭﻻً ﻭﻣﺎ ﰲ ﻣﻌﻨﺎﻫﺎ ﻛﺎﻧﺖ ﻗﺒﻞ ﻧﺰﻭﻝ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﳊُﺪﻭﺩ ،ﻣِﻨﻬُﻢ ﺍﻟﺰﱡﻫﺮﻱّ ﻭﺍﻟﱠﺜﻮﺭﻱ ﻭﻏﲑﳘﺎ ،ﻭﻫﺬﺍ ﺑﻌﻴﺪٌ ﺟﺪœﺍ؛ ﻓﺈﻥ ﻛﺜﲑًﺍ ﻣﻨﻬﺎ ﻛﺎﻥ ﺑﺎﻟـﻤﺪﻳﻨﺔ ﺑﻌﺪ ﻧﺰُﻭﻝ ﺍﻟﻔَﺮَﺍﺋِﺾ ﻭﺍﳊُﺪﻭﺩ ،ﻭﰲ ﺑَﻌﻀﻬَﺎ ﺃﻧﻪ ﻛﺎﻥ ﰲ ﻏَﺰﻭَﺓ َﺗُﺒﻮﻙ ،ﻭﻫﻲ ﰲ ﺁﺧﺮ ﺣَﻴَﺎﺓ ﺍﻟﻨﱠﺒِﻲ ﷺ. ﻭﻫﺆﻻء ﻣِﻨﻬُﻢ ﻣﻦ ﻳَﻘُﻮﻝ ﰲ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ :ﺇِﻧﱠﻬﺎ ﻣﻨﺴﻮﺧﺔ ،ﻭﻣِﻨﻬُﻢ ﻣﻦ ﻳَﻘُﻮﻝ ﻫﻲ ﳏﻜﻤﺔ؛ ﻭﻟﻜﻦ ﺿُﻢﱠ ﺇﻟﻴﻬﺎ ﺷَﺮﺍِﺋﻂ .ﻭﻳﻠﺘﻔﺖ ﻫﺬﺍ ﺇﱃ ﺃﻥ \"ﺍﻟﺰﱢَﻳﺎﺩَﺓ ﻋﻠﻰ ﺍﻟﱠﻨﺺ\" :ﻫﻞ ﻫﻲ ﻧﺴﺦ ﺃﻡ ﻻ؟ ﻭﺍﳋﻼﻑ ﰲ ﺫﻟﻚ ﺑﲔ ﺍﻷُﺻُﻮﻟِﻴﱢﲔَ ﻣَﺸﻬُﻮﺭ. ﻭﻗﺪ ﺻَﺮﱠﺡَ ﺍﻟﱠﺜﻮﺭﻱّ ﻭﻏﲑﻩ ﺑﺄﱠﻧﻬﺎ ﻣﻨﺴﻮﺧﺔ ،ﻭﺃﻧﻪ ﻧﺴﺨﻬﺎ ﺍﻟﻔَﺮَﺍﺋِﺾ ﻭﺍﳊﺪﻭﺩ ،ﻭَﻗﺪ ﻳﻜﻮﻥ ﻣُﺮﺍﺩﻫﻢ ﺑﺎﻟﻨﺴﺦ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻹﻳﻀﺎﺡ؛ ﻓﺈﻥﱠ ﺍﻟﺴّﻠﻒ ﻛﺎﻧﻮﺍ ﻳُﻄﻠِﻘﻮﻥ ﺍﻟﻨّﺴﺦ ﻋﻠﻰ ﻣﺜﻞ ﺫﻟﻚ ﻛﺜﲑًﺍ ،ﻭﻳﻜﻮﻥ ﻣﻘﺼﻮﺩﻫﻢ ﺃﻥﱠ ﺁﻳﺎﺕ ﺍﻟﻔَﺮﺍِﺋﺾ ﻭﺍﳊُﺪﻭﺩ َﺗَﺒﱠﻴﻦَ ¿ﺎ َﺗﻮَﱡﻗﻒُ ﺩُﺧﻮﻝ ﺍﳉﱠﻨﺔ ﻭﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﻟﱠﻨﺎﺭ ﻋﻠﻰ ﻓﻌﻞ ﺍﻟﻔَﺮﺍِﺋﺾ ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟـﻤَﺤﺎﺭِﻡ ،ﻓﺼﺎﺭﺕ ِﺗﻠﻚَ ﺍﻟﱡﻨﺼُﻮﺹ ﻣَﻨﺴﻮﺧَﺔً َﺃﻱ ﻣَُﺒﱠﻴَﻨﺔً ﻣُﻔَﺴﱠﺮَﺓً، ﻭﻧﺼﻮﺹُ ﺍﳊُﺪﻭﺩِ ﻭﺍﻟﻔﺮﺍﺋﺾ ﻧﺎﺳﺨﺔٌَ ،ﺃﻱ :ﻣُﻔَﺴﱢﺮَﺓٌ ِﻟﻤَﻌﲎ ﺗﻠﻚ ﻣُﻮﺿﺤَﺔ ﳍﺎ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﺍﻹﺳﻼﻣﻲ ﺑﺪﰊ 41 ﻭﻗﺎﻟﺖ ﻃﺎﺋِﻔَﺔ :ﺗﻠﻚ ﺍﻟﻨﱡﺼُﻮﺹ ﺍﻟـﻤُﻄﻠﻘَﺔ ﻗﺪ ﺟﺎءﺕ ﻣُﻘَﻴّﺪَﺓ ﰲ ﺃﺣﺎﺩﻳﺚ ﺃُﺧَﺮ ،ﻓَﻔِﻲ ﺑﻌﻀﻬﺎ: »َﻣﻦْ ﻗﺎﻝ ﻟَﺎ ﺇِﻟﻪ ِﺇﻟﱠﺎ ﺍﷲ ﻣُﺨﻠﺼًﺎ ،«...ﻭَِﻓﻲ ﺑَﻌْﻀﻬَﺎ» :ﻣُﺴْﺘَْﻴﻘﻨًﺎ« ،ﻭﰲ َﺑﻌﻀﻬﺎُ» :ﻳﺼَﺪﱢﻕُ ﻟِﺴَﺎﻧﻪ،«.. ﻭﰲ ﺑَﻌﻀﻬَﺎ» :ﻳَﻘُﻮﳍَﺎ ﺣَﻘًﺎ ﻣﻦ ﻗﻠﺒﻪ« ،ﻭﰲ ﺑَﻌﻀﻬَﺎ» :ﻗﺪ ﺫَﻝﱠ ¿َﺎ ِﻟﺴَﺎﻧﻪ ﻭَﺍﻃْﻤََﺄﻥﱠ ¿ﺎ ﻗﻠﺒﻪ«. ﻭﻫﺬﺍ ﻛُﻠﻪ ِﺇﺷﺎﺭﺓ ﺇﱃ ﻋﻤﻞ ﺍﻟﻘﻠﺐ ،ﻭَﺗﺤَﻘﱡﻘِﻪ ِﺑﻤَﻌﲎ ﺍﻟﺸﱠﻬَﺎﺩََﺗﲔِ. ﻓَﺘَﺤَﻘﱡﻘُﻪ ﺑﻘﻮﻝ :ﻻ ﺇِﻟﻪ ﺇِﻟﱠﺎ ﺍﷲ :ﺃَﻥ ﻻ ﻳَﺄﻟَﻪَ ﺍﻟﻘﻠﺐُ ﻏﲑَ ﺍﷲِ ﺣُﺒœﺎ ﻭﺭﺟﺎءً ﻭﺧﻮﻓًﺎ ﻭﺗَﻮَﻛﱡﻼً ﻭﺍﺳﺘﻌﺎﻧﺔً ﻭﺧُﻀﻮﻋًﺎ ﻭﺇﻧﺎﺑﺔً ﻭﻃﻠﺒًﺎ. ﻭَﺗﺤَﻘﱡﻘُﻪ ﺑﺄَﻥﱠ ﻣُﺤَﻤﱠﺪًﺍ ﺭَﺳُﻮﻝ ﺍﷲ :ﺃَﻻﱠ ﻳَﻌﺒُﺪَ ﺍﷲَ ﺑِﻐَﲑ ﻣﺎ ﺷَﺮَﻋَﻪُ ﺍﷲُ ﻋﻠﻰ ِﻟﺴَﺎﻥ ﻣُﺤَﻤﱠﺪ ﷺ ،ﻭَﻗﺪ ﺟَﺎءَ ﻫَﺬَﺍ ﺍﻟـﻤَﻌﲎ ﻣَﺮﻓُﻮﻋًﺎ ﺇِﻟَﻰ ﺍﻟﻨﱠﺒِﻲ ﷺ ﺻَﺮِﳛًﺎ؛ َﺃﻧﻪ ﻗَﺎﻝَ» :ﻣَﻦْ ﻗَﺎﻝَ :ﻻ ِﺇﻟﻪ ِﺇﱠﻟﺎ ﺍﷲ .ﻣُﺨﻠِﺼًﺎ ﺩﺧﻞ ﺍﳉﱠﻨﺔ« ،ﻗﻴﻞ :ﻣﺎ ﺇﺧﻼﺻﻬﺎ ﻳﺎ ﺭَﺳُﻮﻝ ﺍﷲ؟ ﻗﺎﻝ» :ﺃَﻥ ﲢﺠﺰﻙ ﻋَﻤﱠﺎ ﺣﺮﻡ ﺍﷲ ﻋَﻠَﻴْﻚ« ،ﻭَﻫَﺬَﺍ ُﻳﺮْﻭﻯ ﻣﻦ ﺣَﺪِﻳﺚ ﺃﻧﺲ ﺑﻦ َﻣﺎﻟﻚ ﻭَﺯﻳﺪ ﺑﻦ َﺃﺭﻗﻢ ﻭََﻟﻜِﻦ ﺇﺳﻨﺎﺩﳘﺎ َﻟﺎ َﻳﺼﺢ ،ﻭَﺟَﺎء َﺃْﻳﻀﺎ ﻣﻦ ﻣَﺮَﺍﺳِﻴﻞ ﺍﻟْﺤﺴﻦ ﺑِﻨَﺤْﻮِﻩِ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺍﳉﺎﻣﻊ ﳌﺘﻮﻥ ﺍﻟﺪﻭﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ 42 ﻭََﺗﺤْﻘِﻴﻖ ﻫَﺬَﺍ ﺍﻟـﻤَﻌﲎ ﻭﺇﻳﻀﺎﺣُﻪَ :ﺃﻥﱠ َﻗﻮﻝ ﺍﻟﻌَﺒﺪَ :ﻟﺎ ِﺇَﻟﻪ ِﺇﱠﻟﺎ ﺍﷲ. َﻳﻘَﺘﻀِﻲ َﺃﻥ َﻟﺎ ِﺇَﻟﻪ َﻟُﻪ ﻏﲑ ﺍﷲ. ﻭﺍﻹﻟﻪ :ﻫُﻮَ ﺍﱠﻟﺬِﻱ ُﻳﻄﺎﻉ ﻓَﻠَﺎ ﻳﻌْﺼﻰ ﻫَﻴَْﺒﺔ َﻟﻪُ ﻭﺇﺟﻼﻻً ﻭﳏﱠﺒﺔً ﻭﺧﻮﻓًﺎ ﻭﺭﺟﺎءً ﻭَﺗﻮَﻛﱡﻠًﺎ ﻋَﻠَﻴْﻪِ ﻭﺳُﺆﺍًﻟﺎ ﻣِﻨْﻪُ ﻭَﺩُﻋَﺎء ﻟَﻪُ ،ﻭَﻟَﺎ ﻳﺼﻠﺢ ﺫَﻟِﻚ ﻛُﻠﻪ ﺇِﻟﱠﺎ ﷲ -ﻋﺰ ﻭَﺟﻞ.- ﻓَﻤَﻦْ ﺃﺷﺮﻙَ ﳐﻠﻮﻗًﺎ ﻓِﻲ ﺷَﻲْءٍ ﻣﻦ ﻫَﺬِﻩ ﺍﻟْﺄُﻣُﻮﺭ ﺍﻟﱠﺘِﻲ ﻫِﻲَ ﻣﻦ ﺧَﺼَﺎﺋِﺺ ﺍﻹﳍﻴﱠﺔ ،ﻛَﺎﻥَ ﺫَﻟِﻚ ﻗﺪﺣًﺎ ﻓِﻲ ﺇﺧﻼﺻﻪ ﻓِﻲ ﻗَﻮﻝ ﻟَﺎ ﺇِﻟَﻪ ﺇِﻟﱠﺎ ﺍﷲ ،ﻭﻧﻘﺼًﺎ ﻓِﻲ ﺗﻮﺣﻴﺪﻩ ،ﻭَﻛَﺎﻥَ ﻓِﻴﻪِ ﻣﻦ ﻋﺒﻮﺩﻳﺔ ﺍﻟْﻤَﺨْﻠُﻮﻕ ِﺑﺤَﺴﺐ َﻣﺎ ِﻓﻴﻪِ ﻣﻦ ﺫَِﻟﻚ ،ﻭَﻫَﺬَﺍ ﻛُﻠﻪ ﻣﻦ ﻓﺮﻭﻉ ﺍﻟﺸّﺮﻙ؛ ﻭَِﻟﻬَﺬَﺍ ﻭﺭﺩ ِﺇﻃْﻠَﺎﻕ ﺍْﻟﻜﻔْﺮ ﻭﺍﻟﺸﺮﻙ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍْﻟﻤﻌﺎﺻِﻲ ﺍﱠﻟِﺘﻲ ﻣَْﻨﺸَﺆُﻫﺎ ﻣِﻦ ﻃَﺎﻋَﺔ ﻏﲑ ﺍﷲ َﺃﻭ ﺧَﻮﻓﻪ َﺃﻭ ﺭﺟﺎﺋﻪ َﺃﻭ ﺍﻟﱠﺘﻮَﻛﱡﻞ ﻋََﻠْﻴﻪِ ﻭَﺍْﻟﻌَﻤَﻞ ﻷَﺟﻠﻪ؛ ﻛَﻤَﺎ ﻭﺭﺩ ِﺇﻃَْﻠﺎﻕ ﺍﻟﺸّﺮﻙ ﻋﻠﻰ ﺍﻟﺮﱢَﻳﺎء ،ﻭﻋَﻠﻰ ﺍْﻟﺤﻠﻒ ِﺑَﻐْﻴﺮ ﺍﷲ ،ﻭﻋَﻠﻰ ﺍﻟﱠﺘﻮَﻛﱡﻞ ﻋﻠﻰ ﻏﲑ ﺍﷲ ﻭﺍﻻﻋﺘﻤﺎﺩ ﻋََﻠْﻴﻪِ ،ﻭﻋَﻠﻰ ﻣَﻦْ ﺳَﻮﱠﻯ َﺑﲔ ﺍﷲ ﻭََﺑﲔ ﺍْﻟﻤَﺨُْﻠﻮﻕ ِﻓﻲ ﺍْﻟﻤَﺸِﻴَﺌﺔ؛ ﻣﺜﻞ َﺃﻥ َﻳُﻘﻮﻝَ :ﻣﺎ ﺷَﺎءَ ﺍﷲ ﻭَﺷﺎء ﻓَﻠﺎﻥ .ﻭَﻛَﺬَﺍ َﻗﻮْﻟﻪَ :ﻣﺎِﻟﻲ ِﺇﱠﻟﺎ ﺍﷲ ﻭََﺃﻧﺖ. ﻭَﻛَﺬَِﻟﻚَ ﻣَﺎ ﻳﻘْﺪَﺡ ِﻓﻲ ﺍﻟﱠﺘﻮْﺣِﻴﺪ ﻭََﺗﻔَﺮﱡﺩِ ﺍﷲ ﺑﺎﻟﻨﻔﻊ ﻭﺍﻟﻀﺮ ﻛﺎﻟﻄﱢَﻴﺮَﺓِ ﻭﺍﻟﺮﱡﻗﻰ ﺍْﻟﻤَﻜْﺮُﻭﻫَﺔ ،ﻭﺇﺗﻴﺎﻥ ﺍْﻟﻜُﻬﱠﺎﻥ ﻭﺗﺼﺪﻳﻘﻬﻢ ِﺑﻤَﺎ َﻳﻘُﻮُﻟﻮﻥَ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﺍﻹﺳﻼﻣﻲ ﺑﺪﰊ 43 ﻭَﻛَﺬَِﻟﻚَ ﺍﱢﺗَﺒﺎﻉُ ﻫﻮﻯ ﺍﻟﱠﻨﻔﺲ ِﻓﻴﻤَﺎ Âﻰ ﺍﷲ ﻋَﻨﻪُ؛ َﻗﺎﺩِﺡٌ ِﻓﻲ َﺗﻤﺎﻡ ﺍﻟﱠﺘﻮْﺣِﻴﺪ ﻭﻛﻤﺎﻟﻪ؛ ﻭَِﻟﻬَﺬَﺍ ﺃﻃﻠﻖ ﺍﻟﺸﱠﺮْﻉ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺍﻟﺬﱡُﻧﻮﺏ ﺍﱠﻟِﺘﻲ ﻣَْﻨﺸَﺆُﻫﺎ ﻣِﻦْ ﻫﻮﻯ ﺍﻟﱠﻨﻔﺲ َﺃﱠﻧﻬَﺎ ﻛﻔﺮٌ ﻭﺷﺮﻙٌ؛ ﻛﻘﺘﺎﻝ ﺍْﻟﻤُﺴﻠﻢ، ﻭَﻣﻦ َﺃَﺗﻰ ﺣَﺎِﺋﻀًﺎ َﺃﻭ ﺍﻣْﺮََﺃﺓ ِﻓﻲ ﺩﺑﺮﻫَﺎ ،ﻭَﻣَﻦْ ﺷﺮﺏ ﺍْﻟﺨﻤْﺮَﺓ ِﻓﻲ ﺍﻟْﻤﺮﺓ ﺍﻟﺮﱠﺍﺑَِﻌﺔ ،ﻭَِﺇﻥ ﻛَﺎﻥَ ﺫَﻟِﻚ َﻟﺎ ُﻳﺨﺮﺟُﻪ ﻋَﻦ ﺍْﻟﻤﱠﻠﺔ؛ ﻭَِﻟﻬَﺬَﺍ َﻗﺎﻝَ ﺍﻟﺴّﻠﻒ :ﻛُﻔﺮٌ ﺩﻭﻥ ﻛﻔﺮ ،ﻭﺷﺮﻙٌ ﺩﻭﻥ ﺷﺮﻙ. ﻭَﻗﺪ ﻭﺭﺩ ِﺇﻃَْﻠﺎﻕ ﺍﻹﻟﻪ ﻋﻠﻰ ﺍْﻟﻬﻮﻯ ﺍﳌﱠﺘَﺒﻊَ ،ﻗﺎﻝَ ﺍﷲ ﺗﻌﺎﱃَ﴿ :ﺃَﻓﺮََﺃْﻳﺖَ ﻣَﻦِ ﺍﱠﺗﺨَﺬَ ِﺇﳍَﻪُ ﻫَﻮﺍﻩُ﴾َ ،ﻗﺎﻝَ: ﻫُﻮَ ﺍﱠﻟﺬِﻱ َﻟﺎ ﻳﻬﻮﻯ ﺷَْﻴًﺌﺎ ِﺇﱠﻟﺎ َﺭﻛﺒﻪ ﻭَﻗَﺎﻝَ ﻗََﺘﺎﺩَﺓ :ﻫُﻮَ ﺍﻟﱠﺬِﻱ ﻛُﱠﻠﻤﺎ ﻫَﻮِﻱَ ﺷَﻴًْﺌﺎ ﺭَﻛِﺒَﻪ ،ﻭَﻛﻠﻤﺎ ﺍﺷْﺘﻬﻰ ﺷَﻴْﺌﺎ ﺃَﺗَﺎﻩُ ،ﻟَﺎ ﳛﺠﺰﻩ ﻋَﻦ ﺫَﻟِﻚ ﻭَﺭَﻉٌ ﻭَﻟَﺎ ﺗﻘﻮﻯ. ﻭَﺭُﻭِﻱَ ﻣﻦ ﺣَﺪِﻳﺚ ﺃﰊ ُﺃﻣَﺎﻣَﺔ ﺑﺈﺳﻨﺎﺩ ﺿَﻌِﻴﻒ» :ﻣَﺎ َﺗﺤﺖ ﻇِﻞّ ﺳَﻤَﺎءٍ ِﺇﻟﻪٌ ُﻳﻌﺒَﺪُ ﺃﻋﻈﻢُ ﻋِﻨْﺪ ﺍﷲ ﻣﻦ ﻫﻮﻯ ﻣُﱠﺘَﺒﻊ«. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺍﳉﺎﻣﻊ ﳌﺘﻮﻥ ﺍﻟﺪﻭﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ 44 ﻭَِﻓﻲ ﺣَﺪِﻳﺚ ﺁﺧﺮ: »َﻟﺎ ﺗﺰَﺍﻝ َﻟﺎ ِﺇَﻟﻪ ِﺇﱠﻟﺎ ﺍﷲ ﺗﺪﻓﻊ ﻋَﻦ َﺃﺻْﺤَﺎ¿َﺎ ﺣَﱠﺘﻰ ﻳﺆﺛﺮﻭﻥ ﺩﻧﻴﺎﻫﻢ ﻋﻠﻰ ﺩﻳﻨﻬﻢ ،ﻓﺈﺫﺍ ﻓﻌﻠﻮﺍ ﺫَِﻟﻚ ﺭُﺩﱠﺕْ ﻋَﻠَﻴْﻬِﻢ ،ﻭَُﻳﻘَﺎﻝ َﻟﻬُﻢ :ﻛَﺬﺑُْﺘﻢْ« .ﻭَﻳﺸْﻬﺪ ﻟﺬَﻟِﻚ ﺍﳊَﺪِﻳﺚ ﺍﻟﺼﱠﺤِﻴﺢ ﻋَﻦ ﺍﻟﱠﻨﺒِﻲ ﷺ» :ﺗَﻌِﺲَ ﻋَﺒﺪُ ﺍﻟﺪﱢﻳَﻨﺎﺭَ ،ﺗﻌِﺲَ ﻋَﺒﺪُ ﺍﻟﺪﱢﺭْﻫَﻢَ ،ﺗﻌِﺲَ ﻋَﺒﺪُ ﺍﻟﻘﻄﻴﻔﺔَ ،ﺗﻌِﺲَ ﻋَﺒﺪُ ﺍﳋﻤﻴﺼﺔَ ،ﺗﻌِﺲَ ﻭﺍﻧﺘﻜﺲ، ﻭَِﺇﺫﺍ ﺷِﻴﻚَ َﻓَﻠﺎ ﺍﻧَﺘﻘَﺶ«َ ،ﻓﺪﻝﱠ ﻫَﺬَﺍ ﻋﻠﻰ َﺃﻥ ﻛﻞ ﻣَﻦْ ﺃﺣﺐﱠ ﺷَْﻴﺌﺎ ﻭﺃﻃﺎﻋﻪ ﻭَﻛَﺎﻥَ ﻏَﺎَﻳَﺔ َﻗﺼﺪﻩ ﻭﻣﻄﻠﻮﺑﻪ ،ﻭﻭﺍﱃ ﻷَﺟﻠﻪ ﻭﻋﺎﺩﻯ ﻷَﺟﻠﻪ؛ َﻓﻬُﻮَ ﻋَْﺒﺪُﻩ ،ﻭَﻛَﺎﻥَ ﺫَِﻟﻚ ﺍﻟﺸﱠﻲْء ﻣﻌﺒﻮﺩَﻩ ﻭﺇﳍﻪ. ﻭَﻳﺪﻝ ﻋََﻠْﻴﻪِ َﺃْﻳﻀًﺎ؛ َﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﲰﱠﻰ ﻃَﺎﻋَﺔ ﺍﻟﺸﱠْﻴﻄَﺎﻥ ِﻓﻲ ﻣَﻌْﺼَِﻴﺘﻪ ﻋَﺒﺎﺩَﺓ ﻟﻠﺸﱠْﻴﻄَﺎﻥ ،ﻛَﻤَﺎ َﻗﺎﻝَ ﺗﻌﺎﱃ﴿ :ﺃَﻟَﻢْ ﺃَﻋْﻬَﺪْ ﺇِﻟَﻴْﻜُﻢْ ﻳَﺎ ﺑَﻨِﻲ ﺁﺩَﻡَ ﺃَﻥْ ﻻ ﺗَﻌْﺒُﺪُﻭﺍ ﺍﻟﺸﱠﻴْﻄﺎﻥَ﴾ ،ﻭَﻗَﺎﻝَ ﺗﻌﺎﱃ ﺣﺎﻛﻴًﺎ ﻋَﻦ ﺧَِﻠﻴﻠﻪ ﺇﺑﺮﺍﻫﻴﻢ -ﻋﻠﻴﻪ ﺍﻟﺴﱠﻼﻡِ -ﻟﺄَﺑِﻴﻪِ﴿ :ﻳَﺎ ﺃَﺑَﺖِ ﻻ ﺗَﻌْﺒُﺪِ ﺍﻟﺸﱠﻴْﻄﺎﻥَ ﺇِﻥﱠ ﺍﻟﺸﱠﻴْﻄﺎﻥَ ﻛﺎﻥَ ﻟِﻠﺮﱠﺣْﻤﻦِ ﻋَﺼِﻴœﺎ﴾، ﻓَﻤَﻦْ ﱂ ﻳﺘَﺤَﻘﱠﻖ ﺑﻌﺒﻮﺩﻳﺔ ﺍﻟﺮﱠﺣْﻤَﻦ ﻭﻃﺎﻋﺘﻪ ﻓﺈﻧﻪ ﻳﻌﺒﺪ ﺍﻟﺸﱠﻴْﻄَﺎﻥ ﺑِﻄَﺎﻋَﺘِﻪِ ﻟَﻪُ ،ﻭَﱂ ﻳَﺨْﻠُﺺ ﻣِﻦ ﻋﺒَﺎﺩَﺓِ ﺍﻟﺸﱠْﻴﻄَﺎﻥ ِﺇﱠﻟﺎ ﻣﻦ ﺃﺧَْﻠﺺَ ﻋﺒﻮﺩﻳﺔ ﺍﻟﺮﱠﺣْﻤَﻦ ،ﻭﻫﻢ ﺍﱠﻟﺬﻳﻦ ﻗَﺎﻝَ ﻓﻴﻬﻢ﴿ :ﺇِﻥﱠ ﻋِﺒﺎﺩِﻱ ﻟَﻴْﺲَ ﻟَﻚَ ﻋَﻠَﻴْﻬِﻢْ ﺳُﻠْﻄﺎﻥٌ﴾ ،ﻓﻬﻢ ﺍﻟﱠﺬﻳﻦ ﺣّﻘﱠﻘُﻮﺍ ﻗَﻮﻝ ﻟَﺎ ﺇِﻟَﻪ ﺇِﻟﱠﺎ ﺍﷲ ﻭَﺃَﺧْﻠﺼُﻮﺍ ﻓِﻲ ﻗَﻮْﳍَﺎ ،ﻭَﺻَﺪﱠﻗُﻮﺍ ﻗَﻮْﳍﻢ ﺑﻔﻌﻠﻬﻢ، ﻓَﻠﻢ ﻳﻠﺘﻔﺘﻮﺍ ﺇِﻟَﻰ ﻏﲑ ﺍﷲ ﳏﺒﱠﺔً ﻭﺭﺟﺎءً ﻭﺧﺸﻴﺔً ﻭَﻃَﺎﻋَﺔً ﻭﺗَﻮَﻛﱡﻠًﺎ ،ﻭﻫﻢ ﺍﻟﱠﺬﻳﻦ ﺻَﺪَﻗُﻮﺍ ﻓِﻲ ﻗَﻮﻝ َﻟﺎ ِﺇَﻟﻪ ِﺇﱠﻟﺎ ﺍﷲ ،ﻭﻫﻢ ﻋﺒﺎﺩ ﺍﷲ ﺣًَﻘﺎ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﺍﻹﺳﻼﻣﻲ ﺑﺪﰊ 45 ﻓَﺄَﻣﺎ ﻣﻦ ﻗَﺎﻝَ ﻟَﺎ ﺇِﻟَﻪ ﺇِﻟﱠﺎ ﺍﷲ ﺑِﻠِﺴَﺎﻧِﻪِ ،ﰒﱠ ﺃﻃَﺎﻉ ﺍﻟﺸﱠﻴْﻄَﺎﻥ ﻭﻫﻮﺍﻩ ﻓِﻲ ﻣَﻌْﺼِﻴّﺔ ﺍﷲ ﻭﳐﺎﻟﻔﺘﻪ؛ ﻓﻘﺪ ﻛَﺬﱠﺏَ ﻓِﻌﻠُﻪ ﻗَﻮْﻟَﻪ ،ﻭَﻧﻘﺺ ﻣﻦ ﻛَﻤَﺎﻝ ﺗﻮﺣﻴﺪﻩ ﺑِﻘﺪﺭ ﻣَﻌْﺼِﻴّﺔ ﺍﷲ ﻓِﻲ ﻃَﺎﻋَﺔ ﺍﻟﺸﱠﻴْﻄَﺎﻥ ﻭﺍﳍﻮﻯ﴿ ،ﻭَﻣَﻦْ َﺃﺿَﻞﱡ ِﻣﻤﱠﻦِ ﺍﱠﺗَﺒﻊَ ﻫَﻮﺍُﻩ ِﺑَﻐﻴْﺮِ ﻫُﺪﻯً ﻣِﻦَ ﺍﻟﻠﱠﻪِ﴾﴿ ،ﻭَﻻ ﺗَﺘﱠﺒِﻊِ ﺍﻟْﻬَﻮﻯ ﻓَﻴُﻀِﻠﱠﻚَ ﻋَﻦْ ﺳَﺒِﻴﻞِ ﺍﻟﻠﱠﻪِ﴾. ﻓﻴﺎ ﻫَﺬَﺍ ﻛﻦ ﻋﺒﺪ ﺍﷲ َﻟﺎ ﻋﺒﺪ ﺍْﻟﻬﻮﻯ ،ﻓﺈﻥﱠ ﺍْﻟﻬﻮﻯ ﻳﻬﻮﻱ ِﺑﺼَﺎﺣِِﺒﻪِ ِﻓﻲ ﺍﻟﱠﻨﺎﺭَ﴿ ،ﺃَﺃﺭْﺑﺎﺏٌ ﻣَُﺘﻔَﺮﱢُﻗﻮﻥَ ﺧَﻴْﺮٌ ﺃَﻡِ ﺍﻟﻠﱠﻪُ ﺍﻟْﻮﺍﺣِﺪُ ﺍﻟْﻘَﻬﱠﺎﺭُ﴾» ،ﺗَﻌِﺲَ ﻋﺒﺪ ﺍﻟﺪﱢﺭْﻫَﻢ ﺗﻌﺲ ﻋﺒﺪ ﺍﻟﺪﱢﻳﻨَﺎﺭ« ،ﻭَﺍﷲ ﻟَﺎ ﻳﻨﺠﻮ ﻏَﺪًﺍ ﻣﻦ ﻋَﺬَﺍﺏ ﺍﷲ ِﺇﱠﻟﺎ ﻣﻦ ﺣَﻘﱠﻖَ ﻋﺒﻮﺩﻳﺔ ﺍﷲ ﻭَﺣﺪﻩ ،ﻭَﱂ ﻳﻠْﺘَﻔﺖ ِﺇَﻟﻰ ﺷَﻲْء ﻣﻦ ﺍﻷﻏﻴﺎﺭ. ﻣَﻦْ ﻋﻠﻢ َﺃﻥﱠ ﻣﻌﺒﻮﺩَﻩ ﺍﷲُ َﻓﺮﺩٌ؛ ﻓﻠﻴﻔﺮﺩﻩ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ ﴿ﻭَﻻ ُﻳﺸْﺮِﻙْ ِﺑﻌِﺒﺎﺩَﺓِ ﺭَﱢﺑﻪِ َﺃﺣَﺪﴽ﴾ ،ﻛَﺎﻥَ ﺑﻌﺾُ ﺍﻟﻌﺎﺭﻓﲔ َﻳَﺘﻜَﱠﻠﻢ ﻋﻠﻰ َﺃﺻْﺤَﺎﺑﻪ ﻋﻠﻰ ﺭَﺃﺱ ﺟﺒﻞَ ،ﻓَﻘﺎﻝَ ِﻓﻲ ﻛََﻠﺎﻣﻪَ :ﻟﺎ ﻳَﻨﺎﻝ ﺃﺣﺪٌ ُﻣﺮَﺍﺩَﻩ ﺣَﱠﺘﻰ ﻳْﻨَﻔﺮﺩ ﻓَﺮﺩًﺍ ﺑﻔﺮﺩ .ﻓﺎﻧﺰﻋﺞ ﻭﺍﺿﻄﺮﺏ ،ﺣَﺘﱠﻰ ﺭﺃﻯ َﺃﺻْﺤَﺎُﺑﻪ َﺃﻥﱠ ﺍﻟﺼﺨﻮﺭ ﻗﺪ ﺗﺪﻛﺪﻛﺖ ،ﻭََﺑِﻘﻲ ﻋﻠﻰ ﺫَِﻟﻚ ﺳَﺎﻋﺎﺕ ،ﻓَﻠَﻤﱠﺎ َﺃﻓَﺎﻕ ﻓَﻜََﺄﱠﻧﻪُ ُﻧﺸِﺮَ ﻣِﻦ ﻗَﱪﻩ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺍﳉﺎﻣﻊ ﳌﺘﻮﻥ ﺍﻟﺪﻭﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ 46 ﻗَﻮﻝ \"ﻻَ ِﺇَﻟﻪ ِﺇﻻﱠ ﺍﷲ\" َﺗﻘْﺘَﻀِﻲَ :ﺃﻥ ﻻَ ُﻳﺤَﺐﱠ ﺳﻮﺍُﻩ؛ ﻓﺈﻥ ﺍﻹﻟﻪ ﻫُﻮَ ﺍﱠﻟﺬِﻱ ُﻳﻄﺎﻉ َﻓَﻠﺎ ُﻳﻌْﺼَﻰ ﳏﱠﺒًﺔ ﻭﺧﻮًﻓﺎ ﻭﺭﺟﺎءً. ﻭﻣﻦ ﲤﺎﻡ َﻣﺤﱠﺒِﺘﻪ :ﳏﱠﺒُﺔ َﻣﺎ ُﻳﺤِﺒُﻪ ،ﻭَﻛَﺮَﺍﻫَﺔ َﻣﺎ ﻳﻜﺮﻫُﻪ. ﻓَﻤَﻦ ﺃَﺣَﺐﱠ ﺷَﻴْﺌًﺎ ِﻣﻤﱠﺎ َﻳﻜﺮَﻫُﻪُ ﺍﷲ َﺃﻭ ﻛَﺮِﻩَ ﺷَْﻴًﺌﺎ ِﻣﻤﱠﺎ ُﻳﺤِﺒُﻪ ﺍﷲ ،ﱂ َﻳﻜْﻤُﻞ ﺗﻮﺣﻴﺪُﻩ ﻭﺻﺪُﻗﻪ ِﻓﻲ َﻗﻮﻝ: ﻻَ ِﺇَﻟﻪ ِﺇﻻﱠ ﺍﷲ ،ﻭَﻛَﺎﻥَ ﻓِﻴﻪِ ﻣﻦ ﺍﻟﺸّﺮﻙ ﺍﻟْﺨَﻔﻲ ِﺑﺤَﺴﺐ ﻣَﺎ ﻛَﺮِﻫَﻪُ ﻣِﻤﱠﺎ ُﻳﺤِﺒﻪُ ﺍﷲ ،ﻭَﻣَﺎ ﺃﺣﺒﱠﻪ ﻣِﻤﱠﺎ ﻳﻜﺮﻫﻪُ ﺍﷲ ،ﻗَﺎﻝَ ﺍﷲ ﺗﻌﺎﱃ﴿ :ﺫﻟِﻚَ ﺑِﺄَﻧﱠﻬُﻢُ ﺍﺗﱠﺒَﻌُﻮﺍ ﻣَﺎ ﺃَﺳْﺨَﻂَ ﺍﻟﻠﱠﻪَ ﻭَﻛَﺮِﻫُﻮﺍ ﺭِﺿْﻮﺍَﻧﻪُ ﻓََﺄﺣَْﺒﻂَ َﺃﻋْﻤﺎَﻟﻬُﻢْ﴾. ﻗَﺎﻝَ ﺍﻟﱠﻠْﻴﺚ ﻋَﻦ ﻣُﺠَﺎﻫِﺪ ِﻓﻲ َﻗﻮْﻟﻪ ﺗﻌﺎﱃَ﴿ :ﻟﺎ ُﻳﺸْﺮِﻛُﻮﻥَ ِﺑﻲ ﺷَْﻴًﺌﺎ﴾َ ،ﻗﺎﻝََ :ﻟﺎ ﳛﺒﻮﻥَ ﻏَْﻴﺮِﻱ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
ﺑﺮﻋﺎﻳﺔ ﻣﺮﻛﺰ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ﺍﻹﺳﻼﻣﻲ ﺑﺪﰊ 47 ﻭﰲ ﺻﺤﻴﺢ ﺍﳊﺎﻛﻢ ﻋﻦ ﻋَﺎﺋِﺸَﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ،ﻋَﻦ ﺍﻟﻨﱠﺒِﻲ ﷺ ﻗَﺎﻝَ» :ﺍﻟﺸّﺮﻙُ ﻓِﻲ ﻫَﺬِﻩ ﺍﻟْﺄﻣﺔ ﺃﺧْﻔﻰ ﻣﻦ ﺩَﺑِﻴﺐ ﺍﻟﻨﱠﻤْﻞ ﻋﻠﻰ ﺍﻟﺼﱠﻔَﺎ ﻓِﻲ ﺍﻟﻠﱠﻴْﻠَﺔ ﺍﻟﻈﻠﻤﺎء ،ﻭَﺃَﺩَْﻧﺎُﻩ َﺃﻥ ﲢﺐ ﻋﻠﻰ ﺷَﻲْء ﻣﻦ ﺍْﻟﺠﻮﺭ َﺃﻭ ﺗﺒﻐﺾ ﻋﻠﻰ ﺷَﻲْء ﻣﻦ ﺍْﻟﻌﺪْﻝ ،ﻭَﻫﻞ ﺍﻟﺪّﻳﻦ ِﺇﱠﻟﺎ ﺍْﻟﺤﺐّ ﻭﺍﻟﺒﻐﺾ؟«. ﻗﺎﻝ ﺍﷲ -ﻋﺰ ﻭَﺟﻞ﴿ :-ﻗُﻞْ ﺇِﻥْ ﻛُﻨْﺘُﻢْ ﺗُﺤِﺒﱡﻮﻥَ ﺍﻟﻠﱠﻪَ ﻓَﺎﺗﱠﺒِﻌُﻮﻧِﻲ ﻳُﺤْﺒِﺒْﻜُﻢُ ﺍﻟﻠﱠﻪُ﴾ ،ﻭﻫﺬﺍ ﻧَﺺﱞ ﰲ ﺃَﻥﱠ ﳏﱠﺒَﺔ َﻣﺎ ﻳﻜﺮﻫُﻪ ﺍﷲ ،ﻭُﺑﻐﺾَ َﻣﺎ ُﻳﺤِﺒُﻪ ُﻣَﺘﺎﺑَﻌًﺔ ﻟﻠﻬﻮﻯ ،ﻭﺍﳌﻮﺍﻻَﺓ ﻋﻠﻰ ﺫَِﻟﻚ ،ﻭﺍﳌﻌﺎﺩﺍَﺓ ِﻓﻴِﻪ؛ ﻣﻦ ﺍﻟﺸّﺮﻙ ﺍْﻟﺨَﻔﻲ. ﻭََﻗﺎﻝَ ﺍْﻟﺤﺴﻦ :ﺍﻋْﻠَﻢ َﺃﱠﻧﻚ ﻟﻦ ﲢﺐ ﺍﷲ ﺣَﱠﺘﻰ ﲢﺐ ﻃَﺎﻋَﺘﻪ. ﻭَﺳُِﺌﻞَ ﺫُﻭ ﺍﻟﱡﻨﻮﻥ :ﻣَﱴ ُﺃﺣِﺐﱡ ﺭَﱢﺑﻲ؟ َﻗﺎﻝَِ :ﺇﺫﺍ ﻛَﺎﻥَ ﻣَﺎ ﻳﺒﻐﻀﻪ ﻋْﻨﺪﻙ َﺃﻣَﺮﱠ ﻣﻦ ﺍﻟﺼﱠْﺒﺮ. ﻭََﻗﺎﻝَ ﺑﺸﺮ ﺑﻦ ﺍﻟﺴّﺮﻱَ :ﻟْﻴﺲَ ﻣﻦ َﺃﻋَْﻠﺎﻡ ﺍْﻟﺤﺐّ؛ َﺃﻥ ﲢﺐ ﻣَﺎ ُﻳﺒﻐِﺾُ ﺣَِﺒﻴُﺒﻚ. ﻭََﻗﺎﻝَ َﺃُﺑﻮ َﻳﻌْﻘُﻮﺏ ﺍﻟﱠﻨﻬْﺮَﺟُﻮﺭﻱ :ﻛﻞﱡ ﻣَﻦْ ﺍﺩّﻋﻰ ﳏﺒﱠﺔ ﺍﷲ ﻭَﱂ ﻳُﻮَﺍﻓﻖ ﺍﷲَ ﻓِﻲ ﺃﻣﺮﻩ ،ﻓﺪﻋﻮﺍﻩ ﺑَﺎﻃِﻠَﺔ. ﻭََﻗﺎﻝَ ﳛﲕ ﺑﻦ ﻣﻌَﺎﺫَ :ﻟْﻴﺲَ ﺑﺼﺎﺩﻕ ﻣﻦ ﺍﺩّﻋﻰ ﳏﱠﺒﺔ ﺍﷲ ﻭَﱂ ﳛﻔﻆ ﺣُﺪُﻭﺩﻩ. ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ........................................................................................................................... ...........................................................................................................................
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