‫ﺍﻟﺘﺼـﻮﻑ ﻓـﻲ ‪‬ـﺎﻣـﺔ‬

‫ﺍﻟﻴﻤـﻦ‬
‫ﺇﻋﺪﺍﺩ‪/‬‬

‫ﻋﺒــﺪﺍﷲ ﺍﳌﺼﻠــــﺢ‬

‫ﰎ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺑﺈﺷﺮﺍﻑ ﻭﻣﺘﺎﺑﻌﺔ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬

‫‪www.alsoufia.com‬‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬

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 ‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﻟﺘﺼﻮﻑ ﰲ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ‬

‫ﻣﻘﺪﻣﺔ‪:‬‬

‫ﺍﳊﻤﺪ ﷲ ﲪﺪﹰﺍ ﻛﺜﲑﹰﺍ ﻃﻴﺒﹰﺎ ﻣﺒﺎﺭﻛﹰﺎ ﻓﻴﻪ‪ ،‬ﻛﻤﺎ ﳛﺐ ﺭﺑﻨﺎ ﻭﻳﺮﺿﻰ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ‬
‫ﻟﻪ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﹰﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ‬
‫ﺍﻟﺪﻳﻦ‪.‬‬

‫ﺃﻣﺎ ﺑﻌﺪ‪:‬‬

‫ﻓﺈﻥ ﺩﻋﻮﺓ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺇﻓﺮﺍﺩ ﺍﷲ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ ﺃﻋﻈﻢ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ ﻭﺃﺟﻠﻬﺎ‪ ،‬ﻭﻫﻲ ﺩﻋﻮﺓ ﺍﻷﻧﺒﻴﺎﺀ ﻗﺎﻃﺒﺔ ﻣﻦ ﻟﺪﻥ ﻧﻮﺡ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪َ )) :‬ﻭﹶﻟ ﹶﻘ ْﺪ َﺑ َﻌﹾﺜﻨَﺎ ﻓِﻲ ﹸﻛﻞﱢ ﺃﹸ ﱠﻣ ٍﺔ َﺭﺳُﻮﻟﹰﺎ ﹶﺃ ِﻥ ﹸﺍ ْﻋُﺒﺪُﻭﺍ ﺍﻟﻠﱠ َﻪ‬
‫ﺕ(( ]ﺍﻟﻨﺤﻞ‪.[٣٦:‬‬
‫ﻭَﺍ ْﺟَﺘِﻨﺒُﻮﺍ ﺍﻟﻄﱠﺎﻏﹸﻮ َ‬

‫ﻚ ِﻣ ْﻦ َﺭﺳُﻮ ٍﻝ ِﺇﻟﱠﺎ ﻧُﻮﺣِﻲ ِﺇﹶﻟْﻴ ِﻪ ﹶﺃﻧﱠ ُﻪ ﻻ ِﺇﹶﻟ َﻪ ِﺇﻟﱠﺎ ﹶﺃﻧَﺎ ﹶﻓﺎ ْﻋُﺒﺪُﻭ ِﻥ(( ]ﺍﻷﻧﺒﻴﺎﺀ‪.[٢٥:‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪َ )) :‬ﻭﻣَﺎ ﹶﺃ ْﺭ َﺳ ﹾﻠﻨَﺎ ِﻣ ْﻦ ﹶﻗْﺒِﻠ َ‬

‫ﻭﻟﻘﺪ ﺃﻣﻀﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﻴﺎﺗﻪ ﻛﻠﻬﺎ ﻣﻨﺬ ﻣﺒﺪﺃ ﺑﻌﺜﺘﻪ ﺇﱃ ﺃﻥ ﺗﻮﻓﺎﻩ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻫﻮ‬
‫ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺣﱴ ﺃﻧﻪ ﰲ ﺍﻟﻠﺤﻈﺎﺕ ﺍﻷﺧﲑﺓ ﻛﺎﻥ ﳘﻪ ﺍﻷﻛﱪ ﺍﻟﺬﻱ ﳛﺮﺹ ﻋﻠﻰ ﺑﻴﺎﻧﻪ ﻭﺇﻳﻀﺎﺣﻪ ﺑﺸﻜﻞ ﺟﻠﻲ‬
‫ﻻ ﺧﻔﺎﺀ ﻓﻴﻪ ﻭﻻ ﻏﻤﻮﺽ ﻫﻮ ﲪﺎﻳﺔ ﺟﻨﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺒﺪﻉ؛ ﳌﺎ ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻴﻬﻤﺎ‬
‫ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪} :‬ﳌﺎ ﻧﺰﻝ ﺑﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻃﻔﻖ ﻳﻄﺮﺡ ﲬﻴﺼﺔ ﻋﻠﻰ ﻭﺟﻬﻪ‪،‬‬
‫ﻓﺈﺫﺍ ﺃﻏﺘﻢ ﻛﺸﻔﻬﺎ ﻋﻦ ﻭﺟﻬﻪ‪ ،‬ﻓﻘﺎﻝ ‪-‬ﻭﻫﻮ ﻛﺬﻟﻚ‪ :-‬ﻟﻌﻨﺔ ﺍﷲ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺍﲣﺬﻭﺍ ﻗﺒﻮﺭ ﺃﻧﺒﻴﺎﺋﻬﻢ‬
‫ﻣﺴﺎﺟﺪ{ ﳛﺬﺭ ﻣﺎ ﺻﻨﻌﻮﺍ‪.‬‬

‫ﻭﺍﻟﻨﺎﻇﺮ ﰲ ﻭﺍﻗﻊ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻴﻮﻡ ﻟﻴﺠﺪ ﺃ‪‬ﺎ ﺃﺻﻴﺒﺖ ﰲ ﺃﻋﻈﻢ ﻣﺎ ﲤﻠﻚ ﺃﻻ ﻭﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻌﻘﻴﺪﺓ‪- ،‬ﺇﻻ‬
‫ﻣﻦ ﺭﺣﻢ ﺍﷲ‪ -‬ﻓﻨﻘﻀﺖ ﺑﺬﻟﻚ ﻋﺮﻯ ﺍﻹﺳﻼﻡ ﻋﺮﻭﺓ ﻋﺮﻭﺓ ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ‪.‬‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬

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 ‫ﻭﻛﺎﻥ ﺍﻟﺒﺎﻋﺚ ﳍﺬﺍ ﺍﻟﻀﻼﻝ ﻭﺍﻟﺰﻳﻎ ﻫﻮ ﳎﺎﻭﺯﺓ ﺍﳊﺪ ﺑﺎﻟﺘﻌﺪﻱ ﻋﻠﻰ ﺣﻘﻮﻕ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺑﺎﻹﻃﺮﺍﺀ ﰲ ﺍﳌﺪﻳﺢ ﻭﺍﻟﻐﻠﻮ ﰲ ﺍﻟﺘﻌﻈﻴﻢ‪ ،‬ﻭﻣﺎ ﻳﻨﺘﺞ ﻋﻦ ﺫﻟﻚ ﻣﻦ ﺍﻟﻐﻠﻮ ﰲ ﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﻣﻦ ﰒ ﺍﳓﺮﻓﺖ ‪-‬‬
‫ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ -‬ﻃﻮﺍﺋﻒ ﻛﺜﲑﺓ ﻣﻦ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﰲ ﺃﻣﺮ ﺍﻟﺘﻮﺣﻴﺪ ﺑﺎﻟﺒﺪﻉ ﺗﺎﺭﺓ‪ ،‬ﻭﺑﺎﻟﺸﺮﻙ ﺗﺎﺭﺍﺕ ﺃﺧﺮﻯ‪ ،‬ﻓﺄﺻﻴﺒﺖ‬
‫ﺍﻷﻣﺔ ﺑﺎﳍﻮﺍﻥ ﻭﺍﻟﺬﻝ ﻭﺗﺴﻠﻂ ﺍﻷﻋﺪﺍﺀ‪ ،‬ﻭﻟﻦ ﻳﺼﻠﺢ ﺁﺧﺮ ﻫﺬﻩ ﺍﻷﻣﺔ ﺇﻻ ﲟﺎ ﺻﻠﺢ ﺑﻪ ﺃﻭﳍﺎ‪.‬‬

‫ﻭﻣﻦ ﺍﻟﺒﻼﺩ ﺍﻟﱵ ﺗﻔﺸﺖ ﻓﻴﻬﺎ ﺍﳌﻈﺎﻫﺮ ﺍﳌﻨﺎﻗﻀﺔ ﻟﻠﺘﻮﺣﻴﺪ ﻣﻦ ﺷﺮﻙ ﻭﻗﺒﻮﺭﻳﺔ ﻭﺑﺪﻉ ﻭﺧﺮﺍﻓﺎﺕ ﻣﻨﻄﻘﺔ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ‬
‫)ﺍﻟﺸﺮﻳﻂ ﺍﻟﺴﺎﺣﻠﻲ ﺍﶈﺎﺫﻱ ﻟﻠﺒﺤﺮ ﺍﻷﲪﺮ ﰲ ﺟﻨﻮﰊ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ(‪.‬‬

‫ﻭﻛﺎﻥ ﻣﻦ ﺃﻫﻢ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺃﺩﺕ ﺇﱃ ﺍﻧﺘﺸﺎﺭ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻘﺒﻮﺭﻳﺔ ﻭﺫﻳﻮﻋﻬﺎ ﰲ ﻫﺬﻩ ﺍﳌﻨﻄﻘﺔ ﺳﺒﺒﺎﻥ ﺭﺋﻴﺴﺎﻥ‬
‫ﻭﳘﺎ‪:‬‬

‫ﺍﻷﻭﻝ‪ :‬ﻏﻠﺒﺔ ﺍﳉﻬﻞ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻋﺪﻡ ﻭﺟﻮﺩ ﻣﻦ ﻳﻨﺒﻬﻬﻢ ﻋﻠﻰ ﺍﻟﺸﺮﻙ ﻭﺧﻄﺮﻩ ﻭﻳﺒﲔ ﳍﻢ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺣﻘﻴﻘﺘﻪ‪.‬‬

‫ﺍﻟﺜﺎﱐ‪ :‬ﺍﻧﺘﺸﺎﺭ ﺍﻟﺘﺼﻮﻑ ﺑﻘﻮﺓ ﰲ ﻣﻨﺎﻃﻖ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ؛ ﺣﻴﺚ ﺇﻥ ﺟﺬﻭﺭ ﺍﻟﺼﻮﻓﻴﺔ ﺗﻀﺮﺏ ﺑﻌﻤﻖ ﰲ ﺗﺎﺭﻳﺦ ﻫﺬﻩ‬
‫ﺍﳌﻨﻄﻘﺔ‪ ،‬ﺣﱴ ﺇﻥ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﹶﺃﻟِﻔﻮﺍ ﺃﻣﻮﺭ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻘﺒﻮﺭﻳﺔ ﻭﺍﻟﻐﻠﻮ ﰲ ﺍﻷﻭﻟﻴﺎﺀ ﻧﺸﺄ ﻋﻠﻴﻬﺎ ﺍﻟﺼﻐﲑ ﻣﻨﻬﻢ‬
‫ﻭﻫﺮﻡ ﻓﻴﻬﺎ ﺍﻟﻜﺒﲑ‪.‬‬

‫ﻭﳑﺎ ﻳﺰﻳﺪ ﺍﻷﻣﺮ ﺧﻄﻮﺭﺓ ﺧﺎﺻﺔ ﰲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﳌﺘﺄﺧﺮﺓ ﺃﻥ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ﺍﻟﻴﻤﻦ ﺑﻞ ﰲ ﺍﻟﻌﺎﱂ ﺃﲨﻊ ﻗﺪ ﻋﺰﻓﺖ ﻋﻦ‬
‫ﺭﺗﺎﺑﺔ ﺍﻟﺘﺼﻮﻑ ﻭﻣﻨﻬﺎﺟﻪ ﺍﻟﺘﻘﻠﻴﺪﻱ ﻣﻦ ﺍﻟﺴﻴﺎﺣﺔ ﻭﺍﳋﻠﻮﺍﺕ ﻭﺍﻟﻌﺰﻟﺔ ﻋﻦ ﺍ‪‬ﺘﻤﻌﺎﺕ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺸﻄﺢ‬
‫ﻭﺍﻟﺪﺭﻭﺷﺔ ﻭﻣﻦ ﻓﻌﺎﻝ ﺍ‪‬ﺎﺫﻳﺐ ﻭﺍ‪‬ﺎﻧﲔ‪ ،‬ﻓﺘﺮﻛﺖ ﺍﻟﺘﺼﻮﻑ ﰲ ﺻﻮﺭﻩ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﺍﻟﻘﺪﳝﺔ‪ ،‬ﻭﻭﺍﻛﺒﺖ ﺭﻛﺐ ﺍﻟﺘﻄﻮﺭ‬
‫ﻭﺍﻟﺘﻘﺪﻡ ﺍﻟﻌﻠﻤﻲ؛ ﻟﺘﱪﺯ ﻟﻨﺎ ﰲ ﺻﻮﺭﺓ ﺟﺪﻳﺪﺓ ﻫﻲ )ﺍﻟﺼﻮﻓﻴﺔ ﺍﳊﺮﻛﻴﺔ ﺃﻭ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ( ﺇﻥ ﺻﺢ ﺍﻟﺘﻌﺒﲑ‪ ،‬ﻭﻟﺘﻈﻬﺮ‬
‫ﻋﻠﻰ ﺍ‪‬ﺘﻤﻊ ﺑﺄﻋﻤﺎﻝ ﻣﺆﺳﺴﻴﺔ ﻋﻠﻤﻴﺔ ﺃﻭ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻋﻠﻰ ﻫﻴﺌﺔ ﺟﺎﻣﻌﺎﺕ ﺃﻭ ﻛﻠﻴﺎﺕ ﺃﻭ ﺃﺭﺑﻄﺔ ﻭﻣﻌﺎﻫﺪ‬
‫ﺩﻳﻨﻴﺔ ﺃﻭ ﲨﻌﻴﺎﺕ ﻭﻣﺆﺳﺴﺎﺕ ﺧﲑﻳﺔ ﺇﻏﺎﺛﻴﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬

‫ﻭﺃﻫﻢ ﻣﻼﻣﺢ ﻧﺸﺎﻁ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﻌﺼﺮﻳﺔ ﻳﺘﻤﺜﻞ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬

‫‪ -١‬ﺍﻟﻌﻨﺎﻳﺔ ﺑﺈﻧﺸﺎﺀ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻣﻦ ﻣﻌﺎﻫﺪ ﻭﻛﻠﻴﺎﺕ ﻭﺟﺎﻣﻌﺎﺕ ﺷﺮﻋﻴﺔ ﻣﻊ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺍﻟﺘﺄﺻﻴﻞ‬
‫ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﺮﺳﻮﺥ ﺍﻟﻌﻠﻤﻲ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻋﺎﻣﺔ‪ ،‬ﻭﺗﺜﺒﻴﺖ ﺍﻟﺸﺒﻪ ﺍﳌﻨﺎﻗﻀﺔ ﻟﻠﺘﻮﺣﻴﺪ‪ ،‬ﻭﺗﺄﺻﻴﻞ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻘﻴﺪﺓ ﻋﻠﻰ‬
‫ﻃﺮﻳﻘﺔ ﺍﳌﺘﻜﻠﻤﲔ ﺧﺎﺻﺔ‪.‬‬

‫‪ -٢‬ﺇﺣﻴﺎﺀ ﺍﻵﺛﺎﺭ ﺍﻟﻘﺪﳝﺔ ﻣﻦ ﺃﺭﺑﻄﺔ ﻭﺯﻭﺍﻳﺎ ﻭﻣﻮﺍﻟﺪ ﻭﺯﻳﺎﺭﺍﺕ ﻗﺒﻮﺭﻳﺔ )ﺷﺮﻛﻴﺔ ﻭﺑﺪﻋﻴﺔ( ﻭﺗﻨﺸﻴﻄﻬﺎ ﻭﺩﻋﻤﻬﺎ‬
‫ﻣﺎﺩﻳﹰﺎ ﻭﻣﻌﻨﻮﻳﹰﺎ‪.‬‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬

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 ‫‪ -٣‬ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺃﻣﺎﻛﻦ ﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻹﺭﺷﺎﺩ ﰲ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺇﻣﺎﻣﺔ ﻣﺴﺠﺪ ﻭﺧﻄﺎﺑﺔ ﺟﺎﻣﻊ ﻭﺗﺪﺭﻳﺲ ﰲ‬
‫ﺍﳌﺪﺍﺭﺱ‪.‬‬

‫‪ -٤‬ﳏﺎﻭﻟﺔ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺍﳌﻨﺎﺻﺐ ﺍﻟﻌﻠﻴﺎ ﰲ ﺍ‪‬ﺘﻤﻊ ﻭﺍﳌﺮﺍﻛﺰ ﺍﳌﺆﺛﺮﺓ ﻓﻴﻪ؛ ﻭﺫﻟﻚ ﺑﺎﳊﺼﻮﻝ ﻋﻠﻰ ﺣﻘﺎﺋﺐ‬
‫ﻭﺯﺍﺭﻳﺔ‪ ،‬ﺃﻭ ﺭﺋﺎﺳﺔ ﻟﻠﻤﺠﺎﻟﺲ ﺍﶈﻠﻴﺔ‪ ،‬ﺃﻭ ﺇﺩﺍﺭﺓ ﳌﻜﺎﺗﺐ ﺍﻟﺪﻭﺍﺋﺮ ﺍﳊﻜﻮﻣﻴﺔ‪ ،‬ﺃﻭ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻬﻢ ﺃﻣﻨﺎﺀ ﻟﻜﺘﺎﺑﺔ ﺍﻟﻌﻘﻮﺩ‬
‫ﻭﺍﻟﺒﺼﺎﺋﺮ ﻭﻏﲑﻫﺎ ﻣﻦ ﻣﺮﺍﻛﺰ ﺍﻟﺘﺄﺛﲑ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ‪.‬‬

‫‪ -٥‬ﻣﺒﺎﺷﺮﺓ ﺍﻟﻨﺎﺱ ﻭﳐﺎﻟﻄﺘﻬﻢ ﻭﺍﺳﺘﻘﻄﺎﺏ ﺃﻛﱪ ﻋﺪﺩ ﻣﻦ ﺍﳌﺪﻋﻮﻳﻦ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺍﳊﺮﺹ ﻋﻠﻰ ﺟﻴﻞ ﺍﻟﺸﺒﺎﺏ‬
‫ﺧﺎﺻﺔ ﻭﳏﺎﻭﻟﺔ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﲨﻴﻊ ﺷﺮﺍﺋﺢ ﺍ‪‬ﺘﻤﻊ؛ ﺣﱴ ﻳﺘﻢ ﺍﻟﺘﺄﺛﲑ ﻋﻠﻰ ﻋﻘﺎﺋﺪ ﺍﻷﻣﺔ ﻭﺁﺩﺍ‪‬ﺎ ﺑﺸﻜﻞ ﻣﺒﺎﺷﺮ ﻗﻮﻱ‪.‬‬

‫ﻓﺈﺫﺍ ﻣﺎ ﺍﻧﻀﻢ ﺇﱃ ﺫﻟﻚ ﻣﺎ ﻧﺸﻬﺪﻩ ﻭﻧﻌﺎﺻﺮﻩ ﻣﻦ ﺍﳌﺨﻄﻂ ﺍﻟﻌﺎﳌﻲ ﻭﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻓﻴﻪ ﺣﺰﺏ ﺍﻟﻨﻔﺎﻕ ﻭﻣﻦ ﻭﺭﺍﺋﻪ‬
‫ﺃﺳﻴﺎﺩﺓ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﻜﻔﺮ ﻭﺭﺀﻭﺳﻪ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻣﻦ ﺍﻟﺴﻌﻲ ﺍﳊﺜﻴﺚ ﺳﻌﻴﹰﺎ ﺟﺎﺩﹰﺍ ﺇﱃ ﺇﻋﺎﺩﺓ ﺗﻠﻤﻴﻊ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ‬
‫ﻭﺍﻟﺒﺪﻉ ﺧﺎﺻﺔ ﺍﻟﺼﻮﻓﻴﺔ ﻭﳏﺎﻭﻟﺔ ﺗﺰﻳﻴﻨﻬﻢ ﻟﻠﻌﺎﻣﺔ ﻭﺇﻇﻬﺎﺭﻫﻢ ﲟﻈﻬﺮ ﺍﳌﺮﺟﻌﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﻣﻦ ﰒ ﺍﻟﺘﻤﻜﲔ ﳍﻢ‬
‫ﻭ‪‬ﻴﺌﺔ ﺍﻟﻮﺳﺎﺋﻞ ﺍﳌﺘﻌﺪﺩﺓ ﻭﺍﳌﺘﻨﻮﻋﺔ ﳍﻢ ﻭﺍﻟﱵ ﻣﻦ ﺧﻼﳍﺎ ﻳﻌﺒﺜﻮﻥ ﺑﻌﻘﺎﺋﺪ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺮﺍﺳﺨﺔ ﻭﺛﻮﺍﺑﺘﻬﻢ ﺍﻟﺸﺮﻋﻴﺔ‬
‫ﺍﶈﻜﻤﺔ‪.‬‬

‫ﻭﻣﻦ ﰒ ﻣﺎ ﻓﺘﺊ ﻫﺆﻻﺀ ﺍﳌﺒﺘﺪﻋﺔ َﻳﺤِﻠﻮﻥ ﻋﺮﻯ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ ﻋﺮﻭﺓ ﻋﺮﻭﺓ ﺣﱴ ﻃﻤﺴﻮﺍ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﻷﺻﻴﻠﺔ‪ ،‬ﻭﺍﳓﺮﻓﻮﺍ ﻋﻦ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﻨﻘﻲ ﺍﻟﺼﺎﰲ‪ ،‬ﻭﺻﺎﺭ ﺃﺳﺎﺱ ﺩﻳﻨﻬﻢ ﻫﻮ ﺍﻟﺸﺮﻙ ﺑﺎﷲ‪ ،‬ﻭﻗﺎﻋﺪﺓ ﻣﻠﺘﻬﻢ ﺇﻧﻜﺎﺭ ﺻﻔﺎﺕ‬
‫ﺍﷲ‪ ،‬ﻭﻣﺎ ﻳﻠﺤﻖ ﺫﻟﻚ ﻣﻦ ﺃﻫﻮﺍﺀ ﻭﺑﺪﻉ ﻭﺿﻼﻻﺕ ﰲ ﺍﻟﺘﺼﻮﺭ ﻭﺍﻟﺴﻠﻮﻙ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺍﻟﱵ ﰲ ﺣﻘﻴﻘﺘﻬﺎ‬
‫ﺇﻋﺮﺍﺽ ﻋﻦ ﺍﻟﻮﺣﻲ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺗﻌﻄﻴﻞ ﻟﻠﻌﻘﻮﻝ ﺍﻟﺼﺮﳛﺔ ﺑﻞ ﺇﻓﺴﺎﺩ ﳍﺎ ﻭﲣﺮﻳﺐ‪.‬‬

‫ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﻋﻠﻰ ﺍﳌﻨﺘﺴﺒﲔ ﻟﻠﻌﻠﻢ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﺟﺒﹰﺎ ﻛﺒﲑﹰﺍ ﲡﺎﻩ ﻫﺬﺍ ﺍﻟﺰﺣﻒ ﺍﻟﺒﺪﻋﻲ ﺍﳋﻄﲑ‪ ،‬ﻷﻧﻪ ﻛﻠﻤﺎ ﺍﻧﺘﺸﺮ‬
‫ﺍﻟﻌﻠﻢ ﻭﻗﻮﻱ ﺍﻟﺒﻼﻍ ﻭﻧﺸﻂ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﷲ ﻋﻠﻰ ﺑﺼﲑﺓ ﻛﻠﻤﺎ ﻗﻠﺖ ﻭﺿﻌﻔﺖ ﻣﻈﺎﻫﺮ ﻭﳑﺎﺭﺳﺎﺕ ﺍﻟﺒﺪﻋﺔ ﻭﺍﳋﺮﺍﻓﺔ‬
‫ﻭﺍﻟﺸﺮﻙ ﻭﺍﻟﻀﺪ ﺑﺎﻟﻀﺪ‪.‬‬

‫ﻓﻜﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻟﺒﻨﺔ ﰲ ﺑﻨﺎﺀ ﻣﻮﺍﺟﻬﺔ ﺍﳌﺪ ﺍﻟﺼﻮﰲ ﺑﺒﺪﻋﻪ ﻭﺷﺮﻛﻴﺎﺗﻪ؛ ﺣﱴ ﺗﺘﺠﻠﻰ ﺍﳊﻘﻴﻘﺔ ﻧﺎﺻﻌﺔ‬
‫ﻟﺘﻜﺸﻒ ﺯﻳﻒ ﺍﻟﻘﻮﻡ ﻭﺗﺒﲔ ﺣﻘﻴﻘﺔ ﺣﺎﳍﻢ‪ ،‬ﻭﻟﺘﻌﺮﻳﻬﻢ ﻭﺗﻔﻀﺤﻬﻢ ﺣﱴ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﺑﻴﻨﹰﺎ ﻭﺍﻟﺸﺄﻥ ﺟﻠﻴﹰﺎ ﻟﻜﻞ ﺫﻱ‬
‫ﻋﻴﻨﲔ‪.‬‬

‫ﻭﻫﻲ ﺩﺭﺍﺳﺔ ﻣﻮﺟﺰﺓ ﻋﻦ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ‪.‬‬

‫ﻭﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﲢﻮﻱ ﻋﺪﺓ ﻓﺼﻮﻝ‪:‬‬

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 ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ :‬ﻭﺟﻮﺏ ﺗﺼﺤﻴﺢ ﺍﻟﻌﻘﻴﺪﺓ ﻭﲢﻘﻴﻖ ﺍﻟﺘﻮﺣﻴﺪ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﺼﻮﻓﻴﺔ )ﺗﻌﺮﻳﻔﻬﺎ ‪ -‬ﻧﺸﺄ‪‬ﺎ ‪ -‬ﻋﻘﺎﺋﺪﻫﺎ(‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺩﺭﺍﺳﺔ ﻣﻴﺪﺍﻧﻴﺔ ﻋﻦ ﻭﺍﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ ﺍﳌﻌﺎﺻﺮ ﰲ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺟﺪﻭﻝ ﺑﻴﺎﱐ ﻋﻦ ﺍﻟﺰﻳﺎﺭﺍﺕ ﺍﻟﺸﺮﻛﻴﺔ ﻭﺍﻟﺒﺪﻋﻴﺔ ﰲ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ‪ :‬ﺩﺭﺍﺳﺔ ﻣﻮﺟﺰﺓ ﻋﻦ ﺃﻫﻢ ﺍﻟﻜﺘﺐ ﻭﺍﻹﺻﺪﺍﺭﺍﺕ ﺍﳌﻌﺘﻤﺪﺓ ﻟﺪﻯ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ‪.‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺩﺱ‪ :‬ﻭﺳﺎﺋﻞ ﻣﻮﺍﺟﻬﺔ ﺍﳌﺪ ﺍﻟﺼﻮﰲ‪.‬‬

‫ﰒ ﺧﺎﲤﺔ ﲣﺘﻢ ‪‬ﺎ ﺩﺭﺍﺳﺘﻨﺎ ﻫﺬﻩ‪.‬‬

‫ﻭﺍﷲ ﺍﳌﻮﻓﻖ ﻭﺍﳍﺎﺩﻱ ﺇﱃ ﺳﻮﺍﺀ ﺍﻟﺴﺒﻴﻞ‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬

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 ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‬
‫ﻭﺟﻮﺏ ﺗﺼﺤﻴﺢ ﺍﻟﻌﻘﻴﺪﺓ ﻭﲢﻘﻴﻖ ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﻫﻮ ﺃﻭﻝ ﺍﻟﺪﻳﻦ ﻭﺁﺧﺮﻩ ﻭﻇﺎﻫﺮﻩ ﻭﺑﺎﻃﻨﻪ‪ ،‬ﻭﻷﺟﻠﻪ ﺧﻠﻘﺖ ﺍﳋﻠﻴﻘﺔ‪ ،‬ﻭﺃﺭﺳﻠﺖ ﺍﻟﺮﺳﻞ‪ ،‬ﻭﺃﻧﺰﻟﺖ ﺍﻟﻜﺘﺐ‪،‬‬
‫ﻭﺑﻪ ﺍﻓﺘﺮﻕ ﺍﻟﻨﺎﺱ ﺇﱃ ﻣﺆﻣﻨﲔ ﻭﻛﻔﺎﺭ‪ ،‬ﻭﻓﻴﻪ ﻭﻗﻌﺖ ﺍﳋﺼﻮﻣﺔ ﺑﲔ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺃﳑﻬﻢ‪ ،‬ﻭﻣﻦ ﺃﺟﻠﻪ ﺷﺮﻉ ﺍﳉﻬﺎﺩ ﻭﻗﺎﻣﺖ‬
‫ﺍﳊﺮﺏ ﻋﻠﻰ ﺳﺎﻗﻬﺎ ﺑﲔ ﺍﳌﻮﺣﺪﻳﻦ ﻭﺍﳌﺸﺮﻛﲔ‪ ،‬ﻭﻷﺟﻠﻪ ﻧﺼﺒﺖ ﺍﳌﻮﺍﺯﻳﻦ‪ ،‬ﻭﻗﺎﻣﺖ ﺳﻮﻕ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ‪ ،‬ﻓﻬﻮ ﻟﺒﺎﺏ‬
‫ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ‪ ،‬ﻭﻋﻤﻮﺩ ﺍﻹﺳﻼﻡ ﻭﺷﻌﺎﺭﻩ ﺍﻟﺬﻱ ﻻ ﻳﻨﻔﻚ ﻋﻨﻪ؛ ﺑﻞ ﻫﻮ ﺃﺻﻞ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﻭﺣﻘﻴﻘﺘﻪ ﺍﻟﺬﻱ‬
‫ﻻ ﻳﻘﺒﻞ ﺍﷲ ﻣﻦ ﺃﺣﺪ ﺳﻮﺍﻩ‪.‬‬

‫ﻼ؛ ﺑﻞ ﺧﻠﻖ ﺍﳋﻠﻴﻘﺔ ﺃﲨﻌﲔ ﻷﻋﻈﻢ ﻏﺎﻳﺔ ﻭﺃﲰﻰ‬ ‫ﻓﺎﷲ ﻋﺰ ﻭﺟﻞ ﱂ ﳜﻠﻖ ﺧﻠﻘﻪ ﻋﺒﺜﹰﺎ‪ ،‬ﻭﱂ ﻳﺘﺮﻛﻬﻢ ﺳﺪﻯ ﻭﳘ ﹰ‬
‫ﺲ ِﺇﻟﱠﺎ ِﻟَﻴ ْﻌُﺒﺪُﻭ ِﻥ * ﻣَﺎ‬ ‫ﻣﻘﺼﺪ ﺃﻻ ﻭﻫﻮ ﲢﻘﻴﻖ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪َ )) :‬ﻭﻣَﺎ َﺧﹶﻠ ﹾﻘﺖُ ﺍﹾﻟ ِ‬
‫ﺠ ﱠﻦ ﻭَﺍﻹِﻧ َ‬
‫ﻕ ﺫﹸﻭ ﺍﹾﻟﻘﹸ ﱠﻮ ِﺓ ﺍﹾﻟ َﻤِﺘﲔُ(( ]ﺍﻟﺬﺍﺭﻳﺎﺕ‪.[٥٨-٥٦:‬‬ ‫ﻕ َﻭﻣَﺎ ﹸﺃﺭِﻳ ُﺪ ﹶﺃ ﹾﻥ ُﻳ ﹾﻄ ِﻌﻤُﻮ ِﻥ * ِﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﻫُ َﻮ ﺍﻟ ﱠﺮﺯﱠﺍ ُ‬
‫ﹸﺃﺭِﻳ ُﺪ ِﻣْﻨ ُﻬ ْﻢ ِﻣ ْﻦ ِﺭ ْﺯ ٍ‬

‫ﻭﺍﻟﺘﻮﺣﻴﺪ ﻫﻮ ﺣﻖ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺒﻴﺪ ﺍﻟﺬﻱ ﻻ ﳒﺎﺓ ﳍﻢ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﺇﻻ ﺑﻪ‪.‬‬

‫ﻓﻌﻦ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﻗﺎﻝ‪} :‬ﻛﻨﺖ ﺭﺩﻳﻒ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﲪﺎﺭ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻣﻌﺎﺫ ﺃﺗﺪﺭﻱ ﻣﺎ ﺣﻖ‬
‫ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﻭﻣﺎ ﺣﻖ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﺍﷲ؟ ﻓﻘﻠﺖ‪ :‬ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ‪.‬‬

‫ﻗﺎﻝ‪ :‬ﺣﻖ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﺃﻥ ﻳﻌﺒﺪﻭﻩ ﻭﻻ ﻳﺸﺮﻛﻮﺍ ﺑﻪ ﺷﻴﺌﹰﺎ‪ ،‬ﻭﺣﻖ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻰ ﺍﷲ ﺃﻥ ﻻ ﻳﻌﺬﺏ ﻣﻦ ﻻ ﻳﺸﺮﻙ‬
‫ﺑﻪ ﺷﻴﺌﹰﺎ{ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‪.‬‬

‫ﺑﻴﺎﻥ ﺣﻘﻴﻘﺔ ﺍﻟﺘﻮﺣﻴﺪ‪:‬‬

‫ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﰲ ﻫﺬﺍ ﺍﳌﻄﻠﺐ ﺑﻴﺎﻥ ﺣﻘﻴﻘﺔ ﺍﻟﺘﻮﺣﻴﺪ ﲜﻤﻴﻊ ﺃﻗﺴﺎﻣﻪ‪ :‬ﺭﺑﻮﺑﻴﺔ ﻭﺃﻟﻮﻫﻴﺔ ﻭﺃﲰﺎﺀ ﻭﺻﻔﺎﺕ‪ ،‬ﻭﺇﳕﺎ ﺍﳌﺮﺍﺩ‬
‫ﺑﻴﺎﻥ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻫﻮ ﺗﻮﺣﻴﺪ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺗﻮﺣﻴﺪ ﺍﻟﻌﺒﺎﺩﺓ‪.‬‬

‫ﻼ‪ ،‬ﻇﺎﻫﺮﹰﺍ ﻭﺑﺎﻃﻨﹰﺎ‪ ،‬ﻭﻫﺬﺍ ﻳﺘﻀﻤﻦ‬

‫ﻭﻫﺬﺍ ﺍﻟﺘﻮﺣﻴﺪ ﻫﻮ ﺇﻓﺮﺍﺩ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﲜﻤﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ﻗﻮ ﹰﻻ ﻭﻓﻌ ﹰ‬
‫ﺃﻣﺮﻳﻦ‪:‬‬

‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺀ ﻋﺒﺪﹰﺍ ﷲ ﻭﺣﺪﻩ‪.‬‬

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 ‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻻ ﻳﺸﺮﻙ ﻣﻌﻪ ﰲ ﻋﺒﺎﺩﺗﻪ ﻏﲑﻩ‪ ،‬ﻻ ﻣﻠﻜﹰﺎ ﻣﻘﺮﺏ‪ ،‬ﻭﻻ ﻧﺒﻴﹰﺎ ﻣﺮﺳﻞ‪.‬‬

‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ‪) :‬ﺍﻟﺘﻮﺣﻴﺪ ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﺍﻹﺷﺮﺍﻙ ﺃﻥ ﲡﻌﻞ ﻣﻊ‬
‫ﺍﷲ ﺇﳍﹰﺎ ﺁﺧﺮ(‪.‬‬

‫ﺇﻥ ﺣﻘﻴﻘﺔ ﺗﻮﺣﻴﺪ ﺍﻹﳍﻴﺔ ﻳﻘﻮﻡ ﻋﻠﻰ ﻣﻄﻠﺒﲔ‪:‬‬

‫ﺍﻷﻭﻝ‪ :‬ﺗﻮﺣﻴﺪ ﺍﷲ ﺑﺎﻹﺭﺍﺩﺓ ﻭﺍﻟﻘﺼﺪ‪ ،‬ﲝﻴﺚ ﻳﻜﻮﻥ ﺍﷲ ﻫﻮ ﺍﻟﻐﺎﻳﺔ ﻭﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺩﻭﻥ ﺳﻮﺍﻩ‪.‬‬

‫ﺍﻟﺜﺎﱐ‪ :‬ﺗﻮﺣﻴﺪ ﺍﷲ ﺑﺎﻻﺳﺘﻌﺎﻧﺔ ﻭﺍﻟﺘﻮﻛﻞ‪ ،‬ﲝﻴﺚ ﻻ ﻳﺘﻌﻠﻖ ﺍﻟﻘﻠﺐ ﰲ ﺟﻠﺐ ﻧﻔﻊ ﺃﻭ ﺩﻓﻊ ﺿﺮ ﺑﺴﻮﺍﻩ ﺳﺒﺤﺎﻧﻪ‪.‬‬

‫ﺴَﺘ ِﻌﲔُ(( ]ﺍﻟﻔﺎﲢﺔ‪ ،[٥:‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪)) :‬ﻓﹶﺎ ْﻋُﺒ ْﺪ ُﻩ َﻭَﺗ َﻮﻛﱠ ﹾﻞ َﻋﹶﻠْﻴ ِﻪ((‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ)) :‬ﺇﻳﱠﺎ َﻙ َﻧ ْﻌﺒُﺪُ َﻭِﺇﻳﱠﺎ َﻙ َﻧ ْ‬
‫ﺨ ﹾﺬ ُﻩ َﻭﻛِﻴﻠﹰﺎ((‬
‫ﺏ ﻻ ِﺇﹶﻟ َﻪ ِﺇﻟﱠﺎ ﻫُ َﻮ ﻓﹶﺎﺗﱠ ِ‬
‫ﻕ ﻭَﺍﹾﻟ َﻤ ْﻐ ِﺮ ِ‬
‫ﺸ ِﺮ ِ‬ ‫]ﻫﻮﺩ‪ ،[١٢٣:‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪َ )) :‬ﻭَﺗَﺒﱠﺘ ﹾﻞ ِﺇﹶﻟْﻴ ِﻪ َﺗْﺒﺘِﻴﻠﹰﺎ * َﺭ ﱡ‬
‫ﺏ ﺍﹾﻟ َﻤ ْ‬
‫]ﺍﳌﺰﻣﻞ‪.[٩:‬‬

‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺎﻟﺸﺮﻙ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ‪:‬‬

‫ﺑﻌﺪﻡ ﺇﺧﻼﺹ ﺍﻟﻘﺼﺪ ﻭﺍﻹﺭﺍﺩﺓ؛ ﺑﺈﺭﺍﺩﺓ ﻏﲑ ﺍﷲ ﺑﺎﳊﺐ ﻭﺍﻟﺘﺄﻟﻪ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺍﷲ ﻫﻮ ﻏﺎﻳﺔ ﺍﻟﻌﺒﺪ ﻭﻣﺮﺍﺩﻩ‪.‬‬ ‫‪-‬‬

‫‪ -‬ﻭﺇﻣﺎ ﺃﻧﻪ ﻳﻜﻮﻥ ﺑﺎﲣﺎﺫ ﻭﺳﺎﺋﻂ ﰲ ﺟﻠﺐ ﺍﻟﻨﻔﻊ ﺃﻭ ﺩﻓﻊ ﺍﻟﻀﺮ‪ ،‬ﺳﻮﺍ ًﺀ ﺍﲣﺬ ﺗﻠﻚ ﺍﻟﻮﺳﺎﺋﻂ ﲟﺠﺮﺩ ﺍﻟﺪﻋﺎﺀ‬
‫ﻭﺍﻟﻄﻠﺐ ﺃﻭ ﺑﺎﻟﺘﻘﺮﺏ ﻭﺍﻟﻌﺒﺎﺩﺓ‪.‬‬

‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ‪) :‬ﻭﺍﻟﻘﻠﺐ ﻓﻘ ‪‬ﲑ ﺑﺎﻟﺬﺍﺕ ﺇﱃ ﺍﷲ ﻣﻦ ﺟﻬﺘﲔ‪:‬‬

‫‪ -‬ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﻫﻲ ﺍﻟﻌﻠﺔ ﺍﻟﻐﺎﺋﻴﺔ‪.‬‬

‫‪ -‬ﻭﻣﻦ ﺟﻬﺔ ﺍﻟﺘﻮﻛﻞ ﻭﺍﻻﺳﺘﻌﺎﻧﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﻌﻠﺔ ﺍﻟﻔﺎﻋﻠﺔ‪.‬‬

‫ﻓﺎﻟﻘﻠﺐ ﻻ ﻳﻔﻠﺢ ﻭﻻ ﻳﺴﺮ ﻭﻻ ﻳﻨﻌﻢ ﺇﻻ ﺑﻌﺒﺎﺩﺓ ﺭﺑﻪ ﻭﺣﺪﻩ‪ ،‬ﻭﻫﺬﺍ ﻻ ﳛﺼﻞ ﻟﻪ ﺇﻻ ﺑﺈﻋﺎﻧﺔ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪.‬‬

‫ﺴَﺘ ِﻌﲔُ(( ]ﺍﻟﻔﺎﲢﺔ‪.[٥:‬‬

‫ﻓﻬﻮ ﺩﺍﺋﻤﹰﺎ ﻣﻔﺘﻘ ‪‬ﺮ ﺇﱃ ﺣﻘﻴﻘﺔ ))ِﺇﻳﱠﺎ َﻙ َﻧ ْﻌﺒُﺪُ َﻭِﺇﻳﱠﺎ َﻙ َﻧ ْ‬

‫ﻭﺇﺧﻼﺹ ﺍﳊﺐ ﷲ ﲝﻴﺚ ﻳﻜﻮﻥ ﺍﷲ ﻫﻮ ﻏﺎﻳﺔ ﻣﺮﺍﺩﻩ ﻭ‪‬ﺎﻳﺔ ﻣﻘﺼﻮﺩﻩ‪ ،‬ﻭﻫﻮ ﺍﶈﺒﻮﺏ ﻟﻪ ﺑﺎﻟﻘﺼﺪ ﺍﻷﻭﻝ‪ ،‬ﻭﻛﻞ‬
‫ﻣﺎ ﺳﻮﺍﻩ ﺇﳕﺎ ﳛﺒﻪ ﻷﺟﻠﻪ ﻭﻻ ﳛﺐ ﺷﻴﺌﹰﺎ ﻟﺬﺍﺗﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﰲ ﺳﻌﻴﻪ ﳍﺬﺍ ﺍﳌﻄﻠﻮﺏ ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﺘﻌﻴﻨﹰﺎ ﺑﺎﷲ‪،‬‬
‫ﻼ ﻋﻠﻴﻪ ﻣﻔﺘﻘﺮﹰﺍ ﺇﻟﻴﻪ ﰲ ﺣﺼﻮﻟﻪ‪ ،‬ﻓﺎﻟﻌﺒﺪ ﻣﻔﺘﻘﺮ ﺇﱃ ﺍﷲ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﺍﳌﻄﻠﻮﺏ ﺍﶈﺒﻮﺏ ﺍﳌﺮﺍﺩ ﺍﳌﻌﺒﻮﺩ‪ ،‬ﻭﻣﻦ‬‫ﻣﺘﻮﻛ ﹰ‬
‫ﺣﻴﺚ ﻫﻮ ﺍﳌﺴﺌﻮﻝ ﺍﳌﺴﺘﻌﺎﻥ ﺑﻪ ﺍﳌﺘﻮﻛﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﺗﺘﻢ ﻋﺒﻮﺩﻳﺔ ﷲ ﺇﻻ ‪‬ﺬﻳﻦ( ﺍﻫـ ﺑﺘﺼﺮﻑ‪.‬‬
‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
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 ‫ﺍﻟﺘﻮﺣﻴﺪ ﻓﻄﺮﺓ ﺍﷲ ﺍﻟﱵ ﻓﻄﺮ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ‪:‬‬

‫ﺴﺖُ ِﺑ َﺮﱢﺑﻜﹸ ْﻢ‬ ‫ﺴ ِﻬ ْﻢ ﹶﺃﹶﻟ ْ‬

‫ﻚ ِﻣ ْﻦ َﺑﻨِﻲ ﺁ َﺩ َﻡ ِﻣ ْﻦ ﹸﻇﻬُﻮ ِﺭ ِﻫ ْﻢ ﹸﺫﺭﱢﻳﱠَﺘ ُﻬ ْﻢ َﻭﹶﺃ ْﺷ َﻬ َﺪﻫُ ْﻢ َﻋﻠﹶﻰ ﺃﹶﻧﻔﹸ ِ‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪َ )) :‬ﻭِﺇ ﹾﺫ ﹶﺃ َﺧ ﹶﺬ َﺭﱡﺑ َ‬
‫ﲔ * ﹶﺃ ْﻭ َﺗﻘﹸﻮﻟﹸﻮﺍ ِﺇﱠﻧﻤَﺎ ﹶﺃ ْﺷ َﺮ َﻙ ﺁﺑَﺎ ُﺅﻧَﺎ ِﻣ ْﻦ ﹶﻗْﺒﻞﹸ َﻭ ﹸﻛﻨﱠﺎ ﹸﺫﺭﱢﻳﱠ ﹰﺔ‬ ‫ﻗﹶﺎﻟﹸﻮﺍ َﺑﻠﹶﻰ َﺷ ِﻬ ْﺪﻧَﺎ ﹶﺃ ﹾﻥ َﺗﻘﹸﻮﻟﹸﻮﺍ َﻳ ْﻮ َﻡ ﺍﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ ِﺇﻧﱠﺎ ﹸﻛﻨﱠﺎ َﻋ ْﻦ َﻫﺬﹶﺍ ﻏﹶﺎِﻓِﻠ َ‬
‫ِﻣ ْﻦ َﺑ ْﻌ ِﺪ ِﻫ ْﻢ ﹶﺃﹶﻓُﺘ ْﻬِﻠ ﹸﻜﻨَﺎ ِﺑﻤَﺎ ﹶﻓ َﻌ ﹶﻞ ﺍﻟﹾﻤُﺒْ ِﻄﻠﹸﻮ ﹶﻥ(( ]ﺍﻷﻋﺮﺍﻑ‪.[١٧٣-١٧٢:‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪) :‬ﳜﱪ ﺗﻌﺎﱃ ﺃﻧﻪ ﺍﺳﺘﺨﺮﺝ ﺫﺭﻳﺔ ﺑﲏ ﺁﺩﻡ ﻣﻦ ﺃﺻﻼ‪‬ﻢ ﺷﺎﻫﺪﻳﻦ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺃﻥ‬
‫ﺍﷲ ﺭ‪‬ﻢ ﻭﻣﻠﻴﻜﻬﻢ‪ ،‬ﻭﺃﻧﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﺗﻌﺎﱃ ﻓﻄﺮﻫﻢ ﻋﻠﻰ ﺫﻟﻚ ﻭﺟﺒﻠﻬﻢ(‪.‬‬

‫ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪} :‬ﻳﻘﺎﻝ ﻷﻫﻮﻥ ﺃﻫﻞ ﺍﻟﻨﺎﺭ‬
‫ﻋﺬﺍﺑﹰﺎ‪ :‬ﻟﻮ ﻛﺎﻧﺖ ﻟﻚ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ ﻭﻣﺜﻠﻬﺎ ﻣﻌﻬﺎ ﺃﻛﻨﺖ ﻣﻔﺘﺪﻳﹰﺎ ‪‬ﺎ؟ ﻓﻴﻘﻮﻝ‪ :‬ﻧﻌﻢ‪ .‬ﻓﻴﻘﻮﻝ ﺍﷲ‪ :‬ﻗﺪ ﺃﺭﺩﺕ ﻣﻨﻚ‬
‫ﺃﻫﻮﻥ ﻣﻦ ﻫﺬﺍ‪ .‬ﻗﺪ ﺃﺧﺬﺕ ﻋﻠﻴﻚ ﰲ ﻇﻬﺮ ﺁﺩﻡ ﺃﻥ ﻻ ﺗﺸﺮﻙ ﰊ ﺷﻴﺌﹰﺎ ﻓﺄﺑﻴﺖ ﺇﻻ ﺍﻟﺸﺮﻙ{‪.‬‬

‫ﺱ َﻋﹶﻠْﻴﻬَﺎ(( ]ﺍﻟﺮﻭﻡ‪.[٣٠:‬‬
‫ﻚ ﻟِﻠﺪﱢﻳ ِﻦ َﺣﻨِﻴﻔﹰﺎ ِﻓ ﹾﻄ َﺮ ﹶﺓ ﺍﻟﻠﱠ ِﻪ ﺍﱠﻟﺘِﻲ ﹶﻓ ﹶﻄ َﺮ ﺍﻟﻨﱠﺎ َ‬
‫ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪)) :‬ﹶﻓﹶﺄِﻗ ْﻢ َﻭ ْﺟ َﻬ َ‬

‫ﻓﺎﻟﺘﻮﺣﻴﺪ ﻫﻮ ﻓﻄﺮﺓ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺍﻟﱵ ﻓﻄﺮ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﺑﻔﻄﺮ‪‬ﺎ ﺇﺫﺍ ُﺗ ِﺮﻛﺖ ﻛﺎﻧﺖ ﻣﻘﺮﺓ‬
‫ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﺎﻹﳍﻴﺔ‪ ،‬ﳏﺒﺔ ﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﺗﻌﺒﺪﻩ ﻻ ﺗﺸﺮﻙ ﺑﻪ ﺷﻴﺌﹰﺎ‪.‬‬

‫ﻛﻤﺎ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪} :‬ﻛﻞ ﻣﻮﻟﻮﺩ ﻳﻮﻟﺪ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ‪ ،‬ﻓﺄﺑﻮﺍﻩ ﻳﻬﻮﺩﺍﻧﻪ ﺃﻭ ﻳﻨﺼﺮﺍﻧﻪ ﺃﻭ ﳝﺠﺴﺎﻧﻪ{‬
‫ﺃﺧﺮﺟﺎﻩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‪.‬‬

‫ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪} :‬ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﺇﱐ ﺧﻠﻘﺖ ﻋﺒﺎﺩﻱ ﺣﻨﻔﺎﺀ‪ ،‬ﻓﺎﺟﺘﺎﻟﺘﻬﻢ ﺍﻟﺸﻴﺎﻃﲔ{ ﺭﻭﺍﻩ‬
‫ﻣﺴﻠﻢ‪.‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ‪) :‬ﺍﻟﻔﻄﺮﺓ ﺍﻟﱵ ﻓﻄﺮﻭﺍ ﻋﻠﻴﻬﺎ ‪-‬ﺃﻱ‪ :‬ﺍﳋﻠﻖ‪ -‬ﻫﻲ ﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﺘﻮﺣﻴﺪ(‪.‬‬

‫ﻓﺎﻷﺻﻞ ﰲ ﻓﻄﺮﺓ ﺑﲏ ﺁﺩﻡ ﺗﻮﺣﻴﺪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻫﻮ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺑﻴﺎﻥ ﺫﻟﻚ ﺑﺄﻣﺮﻳﻦ‪:‬‬

‫ﺍﻷﻣﺮ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻻ ﳝﻜﻦ ﺃﻥ ﲣﻠﻮ ﻋﻦ ﺍﻹﺭﺍﺩﺓ ﲝﺎﻝ‪ ،‬ﻭﺗﻠﻚ ﺍﻹﺭﺍﺩﺓ ﻻﺑﺪ ﳍﺎ ﻣﻦ ﻣﺮﺍﺩ‬
‫ﻭﻏﺎﻳﺔ‪ ،‬ﻭﺍﻟﻨﻔﺲ ﻣﻔﻄﻮﺭﺓ ﻋﻠﻰ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻣﺮﺍﺩﻫﺎ ﻭﻏﺎﻳﺘﻬﺎ ﺇﻻ ﺍﷲ‪ ،‬ﻓﻼ ﺗﻄﻤﺌﻦ ﺇﻻ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬

‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ‪) :‬ﺇﻥ ﺍﻟﻨﻔﺲ ﻻ ﲣﻠﻮ ﻋﻦ ﺍﻟﺸﻌﻮﺭ ﻭﺍﻹﺭﺍﺩﺓ؛ ﺑﻞ ﻫﺬﺍ ﺍﳋﻠﻮ ﳑﺘﻨﻊ ﻓﻴﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﻌﻮﺭ ﻭﺍﻹﺭﺍﺩﺓ‬
‫ﻣﻦ ﻟﻮﺍﺯﻡ ﺣﻘﻴﻘﺘﻬﺎ‪ ،‬ﻭﻻ ﻳﺘﺼﻮﺭ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻨﻔﺲ ﺇﻻ ﺷﺎﻋﺮﺓ ﻭﻣﺮﻳﺪﺓ‪ ،‬ﻭﺍﻟﻨﻔﺲ ﳍﺎ ﻣﻄﻠﻮﺏ ﻣﺮﺍﺩ ﺑﻀﺮﻭﺭﺓ ﻓﻄﺮ‪‬ﺎ‪،‬‬
‫ﻭﻛﻮ‪‬ﺎ ﻣﺮﻳﺪﺓ ﻣﻦ ﻟﻮﺍﺯﻡ ﺫﺍ‪‬ﺎ‪ ،‬ﻭﻻ ﻳﺘﺼﻮﺭ ﺃﻥ ﺗﻜﻮﻥ ﻧﻔﺲ ﺍﻹﻧﺴﺎﻥ ﻏﲑ ﻣﺮﻳﺪﺓ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪:‬‬

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 ‫}ﺃﺻﺪﻕ ﺍﻷﲰﺎﺀ ﺣﺎﺭﺙ ﻭﳘﺎﻡ{‪.‬‬

‫ﻭﻫﻲ ﺣﻴﻮﺍﻥ‪ ،‬ﻭﻛﻞ ﺣﻴﻮﺍﻥ ﻣﺘﺤﺮﻙ ﺑﺎﻹﺭﺍﺩﺓ‪ ،‬ﻓﻼﺑﺪ ﳍﺎ ﻣﻦ ﺣﺮﻛﺔ ﺇﺭﺍﺩﻳﺔ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﻼﺑﺪ ﻟﻜﻞ‬
‫ﻣﺮﻳﺪ ﻣﻦ ﻣﺮﺍﺩ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﺮﺍﺩ ﻫﻮ ﺍﻹﻟﻪ ﺍﻟﺬﻱ ﻳﺄﳍﻬﻪ ﺍﻟﻘﻠﺐ‪.‬‬

‫ﻓﺈﺫﹰﺍ‪ :‬ﻻﺑﺪ ﻟﻜﻞ ﻋﺒﺪ ﻣﻦ ﺇﻟﻪ‪ ،‬ﻓﻌﻠﻢ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺒﺪ ﻣﻔﻄﻮﺭ ﻋﻠﻰ ﺃﻥ ﳛﺐ ﺇﳍﻪ(‪.‬‬

‫ﻭﻗﺎﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪) :‬ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﺣﺴﺎﺱ ﻳﺘﺤﺮﻙ ﺑﺎﻹﺭﺍﺩﺓ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪} :‬ﺃﺻﺪﻕ ﺍﻷﲰﺎﺀ ﺣﺎﺭﺙ ﻭﳘﺎﻡ{ ﻓﺎﳊﺎﺭﺙ‪ :‬ﺍﻟﻜﺎﺳﺐ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﻭﺍﳍﻤﺎﻡ‪ :‬ﻓﻌﺎﻝ ﻣﻦ ﺍﳍﻢ‪ ،‬ﻭﺍﳍﻢ ﺃﻭﻝ ﺍﻹﺭﺍﺩﺓ‪.‬‬

‫ﻓﺎﻹﻧﺴﺎﻥ ﻟﻪ ﺇﺭﺍﺩﺓ ﺩﺍﺋﻤﺎﹰ‪ ،‬ﻭﻛﻞ ﺇﺭﺍﺩﺓ ﻓﻼ ﺑﺪ ﳍﺎ ﻣﻦ ﻣﺮﺍﺩ ﺗﻨﺘﻬﻲ ﺇﻟﻴﻪ؛ ﻓﻼ ﺑﺪ ﻟﻜﻞ ﻋﺒﺪ ﻣﻦ ﻣﺮﺍﺩ ﳏﺒﻮﺏ ﻫﻮ‬
‫ﻣﻨﺘﻬﻰ ﺣﺒﻪ ﻭﺇﺭﺍﺩﺗﻪ‪ ،‬ﻓﻤﻦ ﱂ ﻳﻜﻦ ﺍﷲ ﻣﻌﺒﻮﺩﻩ ﻭﻣﻨﺘﻬﻰ ﺣﺒﻪ ﻭﺇﺭﺍﺩﺗﻪ ﺑﻞ ﺍﺳﺘﻜﱪ ﻋﻦ ﺫﻟﻚ ﻓﻼﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻣﺮﺍﺩ‬
‫ﻼ ﻟﺬﻟﻚ ﺍﳌﺮﺍﺩ ﺍﶈﺒﻮﺏ(‪.‬‬‫ﳏﺒﻮﺏ ﻳﺴﺘﻌﺒﺪﻩ ﻭﻳﺴﺘﺬﻟﻪ ﻏﲑ ﺍﷲ‪ ،‬ﻓﻴﻜﻮﻥ ﻋﺒﺪﹰﺍ ﺫﻟﻴ ﹰ‬

‫ﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺣﻘﻴﻘﺔ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺭﺑﻪ ﻫﻲ ﺍﶈﺒﺔ ﷲ ﻭﺍﻻﻓﺘﻘﺎﺭ ﺇﻟﻴﻪ‪ ،‬ﻭﳍﺬﺍ ﻓﺴﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﻌﺒﺎﺩﺓ ﺑﺄ‪‬ﺎ‬
‫ﻛﻤﺎﻝ ﺍﳊﺐ ﻭﻛﻤﺎﻝ ﺍﻟﺬﻝ‪.‬‬

‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺭﲪﻪ ﺍﷲ‪) :‬ﻭﻋﺒﺎﺩﺗﻪ ﺗﺘﻀﻤﻦ ﻛﻤﺎﻝ ﺍﻟﺬﻝ ﻟﻪ ﻭﻛﻤﺎﻝ ﺍﳊﺐ ﻟﻪ‪ ،‬ﻭﺫﻟﻚ ﻳﺘﻀﻤﻦ ﻛﻤﺎﻝ‬
‫ﻃﺎﻋﺘﻪ(‪.‬‬

‫ﻓﻜﻤﺎﻝ ﺍﻟﺬﻝ ﻳﺆﺩﻱ ﺇﱃ ﺍﻣﺘﺜﺎﻝ ﺍﻷﻭﺍﻣﺮ ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﻨﻮﺍﻫﻲ‪ ،‬ﻭﻛﻤﺎﻝ ﺍﳊﺐ ﻫﻮ ﺍﻟﺪﺍﻓﻊ ﰲ ﺍﻟﺴﲑ ﺇﱃ ﺍﷲ ﻋﺰ‬
‫ﻭﺟﻞ‪.‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ‪) :‬ﳌﺎ ﻛﺎﻧﺖ ﻋﺒﺎﺩﺗﻪ ﺗﻌﺎﱃ ﺗﺎﺑﻌﺔ ﶈﺒﺘﻪ ﻭﺇﺟﻼﻟﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﶈﺒﺔ ﻧﻮﻋﲔ‪ :‬ﳏﺒﺔ ﺗﻨﺸﺄ ﻋﻦ‬
‫ﺍﻹﻧﻌﺎﻡ ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﻓﺘﻮﺟﺐ ﺷﻜﺮﹰﺍ ﻭﻋﺒﻮﺩﻳﺔ‪ ،‬ﻭﳏﺒﺔ ﺗﻨﺸﺄ ﻋﻦ ﲨﺎﻝ ﺍﶈﺒﻮﺏ ﻭﻛﻤﺎﻟﻪ‪ ،‬ﻓﺘﻮﺟﺐ ﻋﺒﻮﺩﻳﺘﻪ ﻭﻃﺎﻋﺘﻪ(‪.‬‬

‫ﻓﻠﻬﺬﺍ ﻛﺎﻥ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣﺴﺘﺤﻘﹰﺎ ﻭﺣﺪﻩ ﻟﻠﻌﺒﺎﺩﺓ ﻷﻣﺮﻳﻦ‪:‬‬

‫ﺃﻭﳍﻤﺎ‪ :‬ﺇﻧﻌﺎﻣﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻠﻰ ﺧﻠﻘﻪ ﻭﺇﺣﺴﺎﻧﻪ ﺇﱃ ﻋﺒﺎﺩﻩ ﻭﺭﺑﻮﺑﻴﺘﻪ ﳍﻢ‪.‬‬

‫ﻓﺈﻥ ﺍﻟﻨﻔﻮﺱ ﻣﻔﻄﻮﺭﺓ ﻋﻠﻰ ﺣﺐ ﻣﻦ ﺃﺣﺴﻦ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﻘﲑﺓ ﺇﻟﻴﻪ ﻭﻻ ﺇﺣﺴﺎﻥ ﺇﻻ ﻣﻦ ﺍﷲ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪َ )) :‬ﻭﻣَﺎ‬
‫ِﺑ ﹸﻜ ْﻢ ِﻣ ْﻦ ِﻧ ْﻌ َﻤ ٍﺔ ﹶﻓ ِﻤ ِﻦ ﺍﻟﻠﱠ ِﻪ(( ]ﺍﻟﻨﺤﻞ‪.[٥٣:‬‬

‫ﻭﳍﺬﺍ ﺍﺳﺘﺪﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺈﺣﺴﺎﻥ ﺍﷲ ﺇﱃ ﺧﻠﻘﻪ ﰲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺗﻮﺣﻴﺪﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻗﺎﻝ‬
‫ﺗﻌﺎﻝ‪َ )) :‬ﻭِﺇْﺑﺮَﺍﻫِﻴ َﻢ ِﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ِﻟ ﹶﻘ ْﻮ ِﻣ ِﻪ ﺍ ْﻋُﺒﺪُﻭﺍ ﺍﻟﻠﱠ َﻪ ﻭَﺍﱠﺗﻘﹸﻮﻩُ ﹶﺫِﻟﻜﹸ ْﻢ َﺧْﻴ ‪‬ﺮ ﹶﻟ ﹸﻜ ْﻢ ِﺇ ﹾﻥ ﹸﻛْﻨُﺘ ْﻢ َﺗ ْﻌﹶﻠﻤُﻮ ﹶﻥ * ِﺇﱠﻧﻤَﺎ َﺗ ْﻌُﺒﺪُﻭ ﹶﻥ ِﻣ ْﻦ ﺩُﻭ ِﻥ ﺍﻟﻠﱠ ِﻪ‬
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 ‫ﻕ ﻭَﺍ ْﻋُﺒﺪُﻭﻩُ‬
‫ﺨﹸﻠﻘﹸﻮ ﹶﻥ ِﺇ ﹾﻓﻜﹰﺎ ِﺇﻥﱠ ﺍﱠﻟﺬِﻳ َﻦ َﺗ ْﻌُﺒﺪُﻭ ﹶﻥ ِﻣ ْﻦ ﺩُﻭ ِﻥ ﺍﻟﻠﱠ ِﻪ ﻻ َﻳ ْﻤِﻠﻜﹸﻮ ﹶﻥ ﹶﻟ ﹸﻜ ْﻢ ِﺭ ْﺯﻗﹰﺎ ﻓﹶﺎْﺑَﺘﻐُﻮﺍ ِﻋْﻨ َﺪ ﺍﻟﻠﱠ ِﻪ ﺍﻟ ﱢﺮ ْﺯ َ‬
‫ﹶﺃ ْﻭﺛﹶﺎﻧًﺎ َﻭَﺗ ْ‬
‫ﻭَﺍ ْﺷ ﹸﻜﺮُﻭﺍ ﹶﻟﻪُ ِﺇﹶﻟْﻴ ِﻪ ُﺗ ْﺮ َﺟﻌُﻮ ﹶﻥ(( ]ﺍﻟﻌﻨﻜﺒﻮﺕ‪.[١٧-١٦:‬‬

‫ﲔ * ﺷَﺎ ِﻛﺮًﺍ‬
‫ﺸ ِﺮ ِﻛ َ‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺃﻳﻀﹰﺎ‪ِ)) :‬ﺇﻥﱠ ِﺇْﺑﺮَﺍﻫِﻴ َﻢ ﻛﹶﺎ ﹶﻥ ﺃﹸ ﱠﻣ ﹰﺔ ﻗﹶﺎِﻧﺘًﺎ ِﻟﻠﱠ ِﻪ َﺣﻨِﻴﻔﹰﺎ َﻭﹶﻟ ْﻢ َﻳﻚُ ِﻣ َﻦ ﺍﹾﻟﻤُ ْ‬
‫ِﻟﹶﺄْﻧﻌُ ِﻤ ِﻪ(( ]ﺍﻟﻨﺤﻞ‪.[١٢١-١٢٠:‬‬

‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪)) :‬ﻭَﺍ ْﺷ ﹸﻜﺮُﻭﺍ ِﻧ ْﻌ َﻤ ﹶﺔ ﺍﻟﻠﱠ ِﻪ ِﺇ ﹾﻥ ﹸﻛْﻨُﺘ ْﻢ ِﺇﻳﱠﺎ ُﻩ َﺗ ْﻌُﺒﺪُﻭ ﹶﻥ(( ]ﺍﻟﻨﺤﻞ‪.[١١٤:‬‬

‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪)) :‬ﻭَﺍ ْﺷ ﹸﻜﺮُﻭﺍ ﻟِﻲ ﻭَﻻ َﺗ ﹾﻜ ﹸﻔﺮُﻭ ِﻥ(( ]ﺍﻟﺒﻘﺮﺓ‪.[١٥٢:‬‬

‫ﺸﺪِﻳ ‪‬ﺪ(( ]ﺇﺑﺮﺍﻫﻴﻢ‪.[٧:‬‬

‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪َ )) :‬ﻭِﺇ ﹾﺫ َﺗﹶﺄﺫﱠ ﹶﻥ َﺭﱡﺑ ﹸﻜ ْﻢ ﹶﻟِﺌ ْﻦ َﺷ ﹶﻜ ْﺮُﺗ ْﻢ ﹶﻟﹶﺄﺯِﻳ َﺪﱠﻧ ﹸﻜ ْﻢ َﻭﹶﻟِﺌ ْﻦ ﹶﻛ ﹶﻔ ْﺮُﺗ ْﻢ ِﺇﻥﱠ َﻋﺬﹶﺍِﺑﻲ ﹶﻟ َ‬

‫ﺍﻟﺜﺎﱐ‪ :‬ﻛﻤﺎﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺃﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ ﻭﺃﻓﻌﺎﻟﻪ‪ ،‬ﻓﺎﻟﻌﺒﺎﺩ ﻣﻔﻄﻮﺭﻭﻥ ﻋﻠﻰ ﺣﺐ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻭﺍﻟﻜﻤﺎﻝ‬
‫ﺍﳌﻄﻠﻖ ﻣﻦ ﻛﻞ ﻭﺟﻪ ﷲ ﻭﺣﺪﻩ‪ ،‬ﻓﺎﻗﺘﻀﻰ ﺫﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﺣﺒﻬﻢ ﻭﺗﺄﳍﻬﻢ ﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪.‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ‪) :‬ﻻ ﺭﻳﺐ ﺃﻥ ﻛﻤﺎﻝ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺗﺎﺑﻌﺔ ﻟﻜﻤﺎﻝ ﺍﶈﺒﺔ‪ ،‬ﻭﻛﻤﺎﻝ ﺍﶈﺒﺔ ﺗﺎﺑﻌﺔ ﻟﻜﻤﺎﻝ ﺍﶈﺒﻮﺏ‬
‫ﰲ ﻧﻔﺴﻪ‪ ،‬ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻟﻪ ﺍﻟﻜﻤﺎﻝ ﺍﳌﻄﻠﻖ ﺍﻟﺘﺎﻡ ﻣﻦ ﻛﻞ ﻭﺟﻪ‪ ،‬ﺍﻟﺬﻱ ﻻ ﻳﻌﺘﺮﻳﻪ ﺗﻮﻫﻢ ﻧﻘﺺ ﺃﺻ ﹰ‬
‫ﻼ‪ ،‬ﻭﻣﻦ ﻫﺬﺍ ﺷﺄﻧﻪ‬
‫ﻓﺈﻥ ﺍﻟﻘﻠﻮﺏ ﻻ ﻳﻜﻮﻥ ﺷﻲﺀ ﺃﺣﺐ ﺇﻟﻴﻬﺎ ﻣﻨﻪ ﻣﺎ ﺩﺍﻣﺖ ﻓﻄﺮﻫﺎ ﻭﻋﻘﻮﳍﺎ ﺳﻠﻴﻤﺔ(‪.‬‬

‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪)) :‬ﹸﻗ ﹾﻞ ﻫُ َﻮ ﺍﻟﱠﻠ ُﻪ ﹶﺃ َﺣ ‪‬ﺪ * ﺍﻟﱠﻠ ُﻪ ﺍﻟﺼﱠ َﻤ ُﺪ(( ]ﺍﻹﺧﻼﺹ‪.[٢:‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﻋﻨﺪ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ‪) :‬ﻳﻌﲏ ﻫﻮ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ﺍﻟﺬﻱ ﻻ ﻧﻈﲑ ﻟﻪ ﻭﻻ ﻭﺯﻳﺮ ﻭﻻ ﻧﺪﻳﺪ ﻭﻻ ﺷﺒﻴﻪ‬
‫ﻭﻻ ﻋﺪﻳﻞ‪ ،‬ﻭﻻ ﻳﻄﻠﻖ )ﺃﺣﺪ( ﰲ ﺍﻹﺛﺒﺎﺕ ﺇﻻ ﻋﻠﻰ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻷﻧﻪ ﺍﻟﻜﺎﻣﻞ ﰲ ﲨﻴﻊ ﺻﻔﺎﺗﻪ ﻭﺃﻓﻌﺎﻟﻪ(‪.‬‬

‫ﻭﻗﺎﻝ ﺍﳋﻄﺎﰊ‪) :‬ﺍﻟﺼﻤﺪ ﻫﻮ ﺍﻟﺴﻴﺪ ﺍﻟﺬﻱ ﻳﺼﻤﺪ ﺇﻟﻴﻪ ﰲ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﻳﻘﺼﺪ ﰲ ﺍﳊﻮﺍﺋﺞ ﻭﺍﻟﻨﻮﺍﺯﻝ(‪.‬‬

‫ﻓﺎﻵﻳﺔ ﺍﻷﻭﱃ ﺇﺛﺒﺎﺕ ﻟﺘﻮﺣﻴﺪﻩ ﻭﺗﻔﺮﺩﻩ ﺳﺒﺤﺎﻧﻪ ﺑﺼﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻭﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺇﺛﺒﺎﺕ ﺃﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﺘﺤﻖ ﺃﻥ‬
‫ﻳﺼﻤﺪ ﺇﻟﻴﻪ ﺍﳋﻠﻖ ﻭﺣﺪﻩ ﻭﻳﻘﺼﺪﻭﻧﻪ‪.‬‬

‫ﺻ ﹶﻄِﺒ ْﺮ ِﻟ ِﻌﺒَﺎ َﺩِﺗ ِﻪ َﻫ ﹾﻞ َﺗ ْﻌﹶﻠﻢُ ﹶﻟﻪُ َﺳ ِﻤﻴ‪‬ﺎ(( ]ﻣﺮﱘ‪ [٦٥:‬ﻓﻔﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻣﺮ ﺳﺒﺤﺎﻧﻪ ﺑﻌﺒﺎﺩﺗﻪ‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﻝ‪)) :‬ﻓﹶﺎ ْﻋُﺒ ْﺪ ُﻩ ﻭَﺍ ْ‬
‫ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﻋﻠﻞ ﺫﻟﻚ ﺑﺄﻧﻪ ﻻ ﲰﻲ ﻟﻪ ﻭﻻ ﻧﺪ ﻭﻻ ﻛﻔﺆ‪.‬‬

‫ﻓﺎﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻔﻄﻮﺭﺓ ﻋﻠﻰ ﺗﻮﺣﻴﺪ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻓﻬﻲ ﻣﺮﻳﺪﺓ ﻭﻻﺑﺪ ﳍﺎ ﻣﻦ ﻣﺮﺍﺩ‪ ،‬ﻭﻫﻲ ﻣﻔﻄﻮﺭﺓ ﻋﻠﻰ‬
‫ﺣﺐ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﻣﻔﻄﻮﺭﺓ ﻋﻠﻰ ﺣﺐ ﻣﻦ ﺃﺣﺴﻦ ﺇﻟﻴﻬﺎ‪.‬‬

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 ‫ﻓﺎﳌﺮﺍﺩ ﻭﺍﻟﻐﺎﻳﺔ ﺍﻟﻜﺎﻣﻞ ﺍﻟﻜﻤﺎﻝ ﺍﳌﻄﻠﻖ ﺍﳌﻨﻌﻢ ﺍﻟﺬﻱ ﻣﺎ ﺑﺎﳋﻠﻖ ﻣﻦ ﻧﻌﻤﺔ ﻓﻬﻲ ﻣﻨﻪ ﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬

‫ﻓﻜﺎﻧﺖ ﺍﻟﻨﻔﺲ ﻣﻔﻄﻮﺭﺓ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻋﻠﻰ ﺗﻮﺣﻴﺪﻩ ﻋﺰ ﻭﺟﻞ‪.‬‬

‫ﺍﻟﺘﻮﺣﻴﺪ ﺩﻋﻮﺓ ﺍﻟﺮﺳﻞ ﲨﻴﻌﹰﺎ‪:‬‬

‫ﺕ(( ]ﺍﻟﻨﺤﻞ‪.[٣٦:‬‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪َ )) :‬ﻭﹶﻟ ﹶﻘ ْﺪ َﺑ َﻌﹾﺜﻨَﺎ ﻓِﻲ ﹸﻛﻞﱢ ﺃﹸ ﱠﻣ ٍﺔ َﺭﺳُﻮﻟﹰﺎ ﹶﺃ ِﻥ ﹸﺍ ْﻋُﺒﺪُﻭﺍ ﺍﻟﻠﱠ َﻪ ﻭَﺍ ْﺟَﺘِﻨﺒُﻮﺍ ﺍﻟﻄﱠﺎﻏﹸﻮ َ‬

‫ﻚ ِﻣ ْﻦ َﺭﺳُﻮ ٍﻝ ِﺇﻟﱠﺎ ﻧُﻮﺣِﻲ ِﺇﹶﻟْﻴ ِﻪ ﹶﺃﻧﱠ ُﻪ ﻻ ِﺇﹶﻟ َﻪ ِﺇﻟﱠﺎ ﹶﺃﻧَﺎ ﻓﹶﺎ ْﻋُﺒﺪُﻭ ِﻥ(( ]ﺍﻷﻧﺒﻴﺎﺀ‪.[٢٥:‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪َ )) :‬ﻭﻣَﺎ ﹶﺃ ْﺭ َﺳ ﹾﻠﻨَﺎ ِﻣ ْﻦ ﹶﻗْﺒِﻠ َ‬

‫ﻚ ِﻣ ْﻦ ُﺭ ُﺳِﻠﻨَﺎ ﹶﺃ َﺟ َﻌ ﹾﻠﻨَﺎ ِﻣ ْﻦ ﺩُﻭ ِﻥ ﺍﻟ ﱠﺮ ْﺣ َﻤ ِﻦ ﺁِﻟ َﻬ ﹰﺔ ُﻳ ْﻌَﺒﺪُﻭ ﹶﻥ((‬

‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪)) :‬ﻭَﺍ ْﺳﹶﺄ ﹾﻝ َﻣ ْﻦ ﹶﺃ ْﺭ َﺳ ﹾﻠﻨَﺎ ِﻣ ْﻦ ﹶﻗْﺒِﻠ َ‬
‫]ﺍﻟﺰﺧﺮﻑ‪.[٤٥:‬‬

‫ﻓﺎﻟﺘﻮﺣﻴﺪ ﺩﻋﻮﺓ ﺍﻟﺮﺳﻞ ﲨﻴﻌﹰﺎ‪ ،‬ﺑﻞ ﻫﻮ ﺍﻟﻐﺎﻳﺔ ﺍﻟﱵ ﺑﻌﺜﺖ ﻷﺟﻠﻬﺎ ﲨﻴﻊ ﺍﻟﺮﺳﻞ ﻭﻫﻮ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ‬
‫ﻟﻪ‪.‬‬

‫ﲔ * ﹶﺃ ﹾﻥ ﻻ‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺃﻭﻝ ﺍﻟﺮﺳﻞ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪َ )) :‬ﻭﹶﻟ ﹶﻘ ْﺪ ﹶﺃ ْﺭ َﺳ ﹾﻠﻨَﺎ ﻧُﻮﺣًﺎ ِﺇﻟﹶﻰ ﹶﻗ ْﻮ ِﻣ ِﻪ ِﺇﻧﱢﻲ ﹶﻟﻜﹸ ْﻢ َﻧﺬِﻳ ‪‬ﺮ ُﻣِﺒ ‪‬‬
‫ﺏ َﻳ ْﻮ ٍﻡ ﹶﺃﻟِﻴ ٍﻢ(( ]ﻫﻮﺩ‪.[٢٦-٢٥:‬‬ ‫ﻑ َﻋﹶﻠْﻴ ﹸﻜ ْﻢ َﻋﺬﹶﺍ َ‬
‫َﺗ ْﻌﺒُﺪُﻭﺍ ِﺇﻟﱠﺎ ﺍﻟﻠﱠ َﻪ ِﺇﻧﱢﻲ ﹶﺃﺧَﺎ ُ‬

‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﻫﻮﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪َ )) :‬ﻭِﺇﻟﹶﻰ ﻋَﺎ ٍﺩ ﹶﺃﺧَﺎ ُﻫ ْﻢ ﻫُﻮﺩًﺍ ﻗﹶﺎ ﹶﻝ ﻳَﺎ ﹶﻗ ْﻮ ِﻡ ﺍ ْﻋُﺒﺪُﻭﺍ ﺍﻟﻠﱠ َﻪ ﻣَﺎ ﹶﻟ ﹸﻜ ْﻢ ِﻣ ْﻦ ِﺇﹶﻟ ٍﻪ‬
‫ﹶﻏْﻴﺮُﻩُ(( ]ﺍﻷﻋﺮﺍﻑ‪.[٦٥:‬‬

‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﺻﺎﱀ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪َ )) :‬ﻭِﺇﻟﹶﻰ ﹶﺛﻤُﻮ َﺩ ﹶﺃﺧَﺎ ُﻫ ْﻢ ﺻَﺎِﻟﺤًﺎ ﻗﹶﺎ ﹶﻝ ﻳَﺎ ﹶﻗ ْﻮ ِﻡ ﺍ ْﻋُﺒﺪُﻭﺍ ﺍﻟﻠﱠ َﻪ ﻣَﺎ ﹶﻟ ﹸﻜ ْﻢ ِﻣ ْﻦ ِﺇﹶﻟ ٍﻪ‬
‫ﹶﻏْﻴﺮُﻩُ(( ]ﺍﻷﻋﺮﺍﻑ‪.[٧٣:‬‬

‫ﻭﻗﺎﻝ ﻋﻦ ﺷﻌﻴﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪َ )) :‬ﻭِﺇﻟﹶﻰ َﻣ ْﺪَﻳ َﻦ ﹶﺃﺧَﺎ ُﻫ ْﻢ ُﺷ َﻌْﻴﺒًﺎ ﻗﹶﺎ ﹶﻝ ﻳَﺎ ﹶﻗ ْﻮ ِﻡ ﺍ ْﻋُﺒﺪُﻭﺍ ﺍﻟﻠﱠ َﻪ ﻣَﺎ ﹶﻟ ﹸﻜ ْﻢ ِﻣ ْﻦ ِﺇﹶﻟ ٍﻪ ﹶﻏْﻴﺮُﻩُ((‬
‫]ﺍﻷﻋﺮﺍﻑ‪.[٨٥:‬‬

‫ﻭﻗﺎﻝ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪َ )) :‬ﻭِﺇْﺑﺮَﺍﻫِﻴ َﻢ ِﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ِﻟ ﹶﻘ ْﻮ ِﻣ ِﻪ ﺍ ْﻋُﺒﺪُﻭﺍ ﺍﻟﻠﱠ َﻪ ﻭَﺍﱠﺗﻘﹸﻮﻩُ ﹶﺫِﻟﻜﹸ ْﻢ َﺧْﻴ ‪‬ﺮ ﹶﻟ ﹸﻜ ْﻢ ِﺇ ﹾﻥ ﹸﻛْﻨُﺘ ْﻢ‬
‫ﺨﹸﻠﻘﹸﻮ ﹶﻥ ِﺇ ﹾﻓﻜﹰﺎ(( ]ﺍﻟﻌﻨﻜﺒﻮﺕ‪.[١٧-١٦:‬‬ ‫َﺗ ْﻌﹶﻠﻤُﻮ ﹶﻥ * ِﺇﱠﻧﻤَﺎ َﺗ ْﻌُﺒﺪُﻭ ﹶﻥ ِﻣ ْﻦ ﺩُﻭ ِﻥ ﺍﻟﻠﱠ ِﻪ ﹶﺃ ْﻭﺛﹶﺎﻧًﺎ َﻭَﺗ ْ‬

‫ﺏ ُﻣَﺘ ﹶﻔ ﱢﺮﻗﹸﻮ ﹶﻥ َﺧْﻴ ‪‬ﺮ ﹶﺃ ِﻡ ﺍﻟﱠﻠ ُﻪ ﺍﹾﻟﻮَﺍ ِﺣﺪُ ﺍﹾﻟ ﹶﻘﻬﱠﺎ ُﺭ * ﻣَﺎ‬ ‫ﺠ ِﻦ ﹶﺃﹶﺃ ْﺭﺑَﺎ ‪‬‬‫ﺴْ‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪)) :‬ﻳَﺎ ﺻَﺎ ِﺣَﺒ ِﻲ ﺍﻟ ﱢ‬
‫ﺤ ﹾﻜ ُﻢ ِﺇﻟﱠﺎ ِﻟﻠﱠ ِﻪ ﹶﺃ َﻣ َﺮ ﹶﺃﻟﱠﺎ َﺗ ْﻌﺒُﺪُﻭﺍ‬
‫َﺗ ْﻌُﺒﺪُﻭ ﹶﻥ ِﻣ ْﻦ ﺩُﻭِﻧ ِﻪ ِﺇﻟﱠﺎ ﹶﺃ ْﺳﻤَﺎ ًﺀ َﺳﻤﱠْﻴُﺘﻤُﻮﻫَﺎ ﹶﺃْﻧُﺘ ْﻢ ﻭَﺁﺑَﺎ ُﺅ ﹸﻛ ْﻢ ﻣَﺎ ﺃﹶﻧ َﺰ ﹶﻝ ﺍﻟﱠﻠ ُﻪ ِﺑﻬَﺎ ِﻣ ْﻦ ُﺳ ﹾﻠﻄﹶﺎ ٍﻥ ِﺇ ِﻥ ﺍﹾﻟ ُ‬
‫ﺱ ﻻ َﻳ ْﻌﹶﻠﻤُﻮ ﹶﻥ(( ]ﻳﻮﺳﻒ‪.[٤٠-٣٩:‬‬ ‫ﻚ ﺍﻟﺪﱢﻳ ُﻦ ﺍﹾﻟ ﹶﻘﻴﱢ ُﻢ َﻭﹶﻟ ِﻜ ﱠﻦ ﹶﺃ ﹾﻛﹶﺜ َﺮ ﺍﻟﻨﱠﺎ ِ‬
‫ِﺇﻟﱠﺎ ِﺇﻳﱠﺎ ُﻩ ﹶﺫِﻟ َ‬

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‫‪١١‬‬
 ‫ﺻﻨَﺎ ٍﻡ‬
‫ﺤ َﺮ ﹶﻓﹶﺄَﺗﻮْﺍ َﻋﻠﹶﻰ ﹶﻗ ْﻮ ٍﻡ َﻳ ْﻌ ﹸﻜﻔﹸﻮ ﹶﻥ َﻋﻠﹶﻰ ﹶﺃ ْ‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪َ )) :‬ﻭﺟَﺎ َﻭ ْﺯﻧَﺎ ِﺑَﺒﻨِﻲ ِﺇ ْﺳﺮَﺍﺋِﻴ ﹶﻞ ﺍﹾﻟَﺒ ْ‬
‫ﺠ َﻬﻠﹸﻮ ﹶﻥ * ِﺇﻥﱠ َﻫﺆُﻻ ِﺀ ُﻣَﺘﱠﺒ ‪‬ﺮ ﻣَﺎ ُﻫ ْﻢ ﻓِﻴ ِﻪ َﻭﺑَﺎ ِﻃ ﹲﻞ ﻣَﺎ‬‫ﹶﻟ ُﻬ ْﻢ ﻗﹶﺎﻟﹸﻮﺍ ﻳَﺎ ﻣُﻮﺳَﻰ ﺍ ْﺟﻌَﻞ ﹶﻟﻨَﺎ ِﺇﹶﻟﻬًﺎ ﹶﻛﻤَﺎ ﹶﻟ ُﻬ ْﻢ ﺁِﻟ َﻬ ﹲﺔ ﻗﹶﺎ ﹶﻝ ِﺇﱠﻧ ﹸﻜ ْﻢ ﹶﻗ ْﻮ ‪‬ﻡ َﺗ ْ‬
‫ﲔ(( ]ﺍﻷﻋﺮﺍﻑ‪.[١٤٠-١٣٨:‬‬ ‫ﻀﹶﻠﻜﹸ ْﻢ َﻋﻠﹶﻰ ﺍﹾﻟﻌَﺎﹶﻟ ِﻤ َ‬ ‫ﻛﹶﺎﻧُﻮﺍ َﻳ ْﻌ َﻤﻠﹸﻮ ﹶﻥ * ﻗﹶﺎ ﹶﻝ ﹶﺃ ﹶﻏْﻴ َﺮ ﺍﻟﻠﱠ ِﻪ ﹶﺃْﺑﻐِﻴ ﹸﻜ ْﻢ ِﺇﹶﻟﻬًﺎ َﻭﻫُ َﻮ ﹶﻓ ﱠ‬

‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪:‬‬

‫ﺠﱠﻨ ﹶﺔ‬
‫ﺸ ِﺮ ْﻙ ﺑِﺎﻟﻠﱠ ِﻪ ﹶﻓ ﹶﻘ ْﺪ َﺣ ﱠﺮ َﻡ ﺍﻟﱠﻠ ُﻪ َﻋﹶﻠْﻴ ِﻪ ﺍﹾﻟ َ‬
‫)) َﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟ َﻤﺴِﻴ ُﺢ ﻳَﺎ َﺑﻨِﻲ ِﺇ ْﺳﺮَﺍﺋِﻴ ﹶﻞ ﺍ ْﻋُﺒﺪُﻭﺍ ﺍﻟﻠﱠ َﻪ َﺭﺑﱢﻲ َﻭ َﺭﱠﺑﻜﹸ ْﻢ ِﺇﻧﱠ ُﻪ َﻣ ْﻦ ُﻳ ْ‬
‫ﲔ ِﻣ ْﻦ ﺃﹶﻧﺼَﺎ ٍﺭ(( ]ﺍﳌﺎﺋﺪﺓ‪.[٧٢:‬‬ ‫َﻭ َﻣ ﹾﺄﻭَﺍ ُﻩ ﺍﻟﻨﱠﺎ ُﺭ َﻭﻣَﺎ ﻟِﻠﻈﱠﺎِﻟ ِﻤ َ‬

‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪)) :‬ﹸﻗ ﹾﻞ ِﺇﻧﱢﻲ ﺃﹸ ِﻣ ْﺮﺕُ ﹶﺃ ﹾﻥ ﹶﺃ ْﻋﺒُ َﺪ ﺍﻟﻠﱠ َﻪ ُﻣ ْ‬
‫ﺨِﻠﺼًﺎ ﹶﻟﻪُ ﺍﻟﺪﱢﻳ َﻦ((‬
‫]ﺍﻟﺰﻣﺮ‪.[١١:‬‬

‫ﻚ َﻭﹶﻟَﺘﻜﹸﻮَﻧ ﱠﻦ ِﻣ َﻦ‬
‫ﺤَﺒ ﹶﻄ ﱠﻦ َﻋ َﻤﻠﹸ َ‬
‫ﺖ ﹶﻟَﻴ ْ‬
‫ﻚ ﹶﻟِﺌ ْﻦ ﹶﺃ ْﺷ َﺮ ﹾﻛ َ‬
‫ﻚ َﻭِﺇﻟﹶﻰ ﺍﱠﻟﺬِﻳ َﻦ ِﻣ ْﻦ ﹶﻗْﺒِﻠ َ‬
‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪َ )) :‬ﻭﹶﻟ ﹶﻘ ْﺪ ﺃﹸﻭ ِﺣ َﻲ ِﺇﹶﻟْﻴ َ‬
‫ﺍﹾﻟﺨَﺎ ِﺳﺮِﻳ َﻦ(( ]ﺍﻟﺰﻣﺮ‪.[٦٥:‬‬

‫ﻭﳍﺬﺍ ﺍﳌﻌﲎ ﻛﺎﻥ ﲨﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻣﻦ ﺍﺗﺒﻌﻬﻢ ﻣﺴﻠﻤﲔ؛ ﻷﻥ ﺍﻟﺘﻮﺣﻴﺪ ﻫﻮ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺈﻥ ﺍﻹﺳﻼﻡ ﻫﻮ ﺇﺳﻼﻡ‬
‫ﺴ ‪‬ﻦ((‬
‫ﺤِ‬‫ﺴﻦُ ﺩِﻳﻨًﺎ ِﻣ ﱠﻤ ْﻦ ﹶﺃ ْﺳﹶﻠ َﻢ َﻭ ْﺟ َﻬﻪُ ِﻟﻠﱠ ِﻪ َﻭﻫُ َﻮ ُﻣ ْ‬
‫ﺍﻟﻘﺼﺪ ﻭﺍﻟﻨﻴﺔ ﻟﻮﺟﻪ ﺍﷲ ﻭﺣﺪﻩ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪َ )) :‬ﻭ َﻣ ْﻦ ﹶﺃ ْﺣ َ‬
‫]ﺍﻟﻨﺴﺎﺀ‪.[١٢٥:‬‬

‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ‪) :‬ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻟﺬﻱ ﺑﻌﺚ ﺍﷲ ﺑﻪ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ ﻣﻦ ﺍﻟﺮﺳﻞ‪،‬‬
‫ﻭﻫﻮ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ ﺍﷲ ﻣﻦ ﺃﺣﺪ ﺩﻳﻨﹰﺎ ﺇﻻ ﺇﻳﺎﻩ‪ ،‬ﻭﻫﻮ ﺣﻘﻴﻘﺔ ﺍﻟﻌﺒﺎﺩﺓ ﻟﺮﺏ ﺍﻟﻌﺎﳌﲔ(‪.‬‬

‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪) :‬ﻭﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻫﻮ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ ﺍﷲ ﺩﻳﻨﹰﺎ ﻏﲑﻩ ﻻ ﻣﻦ ﺍﻷﻭﻟﲔ ﻭﻻ ﻣﻦ ﺍﻵﺧﺮﻳﻦ؛ ﻓﺈﻥ‬
‫ﲨﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻰ ﺍﻹﺳﻼﻡ(‪.‬‬

‫ﺡ ِﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ِﻟ ﹶﻘ ْﻮ ِﻣ ِﻪ ﻳَﺎ ﹶﻗ ْﻮ ِﻡ ِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻛﺒُ َﺮ َﻋﹶﻠْﻴ ﹸﻜ ْﻢ َﻣﻘﹶﺎﻣِﻲ َﻭَﺗ ﹾﺬ ِﻛﲑِﻱ‬

‫ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﻧﻮﺡ‪)) :‬ﻭَﺍْﺗ ﹸﻞ َﻋﹶﻠْﻴ ِﻬ ْﻢ َﻧَﺒﹶﺄ ﻧُﻮ ٍ‬
‫ﺕ ﺍﻟﻠﱠ ِﻪ ﹶﻓ َﻌﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ َﺗ َﻮﻛﱠ ﹾﻠﺖُ ﹶﻓﹶﺄ ْﺟ ِﻤﻌُﻮﺍ ﹶﺃ ْﻣ َﺮ ﹸﻛ ْﻢ َﻭ ُﺷ َﺮﻛﹶﺎ َﺀ ﹸﻛ ْﻢ ﹸﺛﻢﱠ ﻻ َﻳ ﹸﻜ ْﻦ ﹶﺃ ْﻣﺮُﻛﹸ ْﻢ َﻋﹶﻠْﻴ ﹸﻜ ْﻢ ﻏﹸ ﱠﻤ ﹰﺔ ﹸﺛﻢﱠ ﺍ ﹾﻗﻀُﻮﺍ ِﺇﹶﻟ ﱠﻲ ﻭَﻻ‬
‫ﺑِﺂﻳَﺎ ِ‬
‫ﲔ((‬
‫ﺴِﻠ ِﻤ َ‬
‫ﻱ ِﺇﻟﱠﺎ َﻋﻠﹶﻰ ﺍﻟﻠﱠ ِﻪ َﻭﺃﹸ ِﻣ ْﺮﺕُ ﹶﺃ ﹾﻥ ﹶﺃﻛﹸﻮ ﹶﻥ ِﻣ َﻦ ﺍﹾﻟﻤُ ْ‬ ‫ُﺗْﻨ ِﻈﺮُﻭ ِﻥ * ﹶﻓِﺈ ﹾﻥ َﺗ َﻮﱠﻟْﻴُﺘ ْﻢ ﹶﻓﻤَﺎ َﺳﹶﺄﹾﻟﺘُﻜﹸ ْﻢ ِﻣ ْﻦ ﹶﺃ ْﺟ ٍﺮ ِﺇ ﹾﻥ ﹶﺃ ْﺟ ِﺮ َ‬
‫]ﻳﻮﻧﺲ‪.[٧٢-٧١:‬‬

‫ﺻ ﹶﻄ ﹶﻔْﻴﻨَﺎ ُﻩ ﻓِﻲ ﺍﻟ ﱡﺪْﻧﻴَﺎ‬ ‫ﻭﻗﺎﻝ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪َ )) :‬ﻭ َﻣ ْﻦ َﻳ ْﺮ ﹶﻏﺐُ َﻋ ْﻦ ِﻣﻠﱠ ِﺔ ِﺇْﺑﺮَﺍﻫِﻴ َﻢ ِﺇﻟﱠﺎ َﻣ ْﻦ َﺳ ِﻔ َﻪ َﻧ ﹾﻔ َ‬
‫ﺴﻪُ َﻭﹶﻟ ﹶﻘ ِﺪ ﺍ ْ‬
‫ﲔ * َﻭ َﻭﺻﱠﻰ ِﺑﻬَﺎ ِﺇْﺑﺮَﺍﻫِﻴﻢُ َﺑﻨِﻴ ِﻪ‬ ‫ﺏ ﺍﹾﻟﻌَﺎﹶﻟ ِﻤ َ‬ ‫ﺖ ِﻟ َﺮ ﱢ‬‫ﲔ * ِﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ﹶﻟﻪُ َﺭﺑﱡ ُﻪ ﹶﺃ ْﺳِﻠ ْﻢ ﻗﹶﺎ ﹶﻝ ﹶﺃ ْﺳﹶﻠ ْﻤ ُ‬
‫ﺤ َ‬
‫َﻭِﺇﱠﻧﻪُ ﻓِﻲ ﺍﻵ ِﺧ َﺮ ِﺓ ﹶﻟ ِﻤ َﻦ ﺍﻟﺼﱠﺎِﻟ ِ‬
‫ﺴِﻠﻤُﻮ ﹶﻥ(( ]ﺍﻟﺒﻘﺮﺓ‪.[١٣٢-١٣٠:‬‬ ‫ﺻ ﹶﻄﻔﹶﻰ ﹶﻟﻜﹸﻢُ ﺍﻟﺪﱢﻳ َﻦ ﻓﹶﻼ َﺗﻤُﻮُﺗﻦﱠ ِﺇﻟﱠﺎ َﻭﹶﺃْﻧُﺘ ْﻢ ُﻣ ْ‬‫ﺏ ﻳَﺎ َﺑِﻨ ﱠﻲ ِﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ﺍ ْ‬
‫َﻭَﻳ ْﻌﻘﹸﻮ ُ‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬

‫‪١٢‬‬
 ‫ﲔ((‬
‫ﺴِﻠ ِﻤ َ‬
‫ﻭﻗﺎﻝ ﻋﻦ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪َ )) :‬ﻭﻗﹶﺎ ﹶﻝ ﻣُﻮﺳَﻰ ﻳَﺎ ﹶﻗ ْﻮ ِﻡ ِﺇ ﹾﻥ ﹸﻛْﻨُﺘ ْﻢ ﺁ َﻣْﻨُﺘ ْﻢ ﺑِﺎﻟﻠﱠ ِﻪ ﹶﻓ َﻌﹶﻠْﻴ ِﻪ َﺗ َﻮﻛﱠﻠﹸﻮﺍ ِﺇ ﹾﻥ ﹸﻛْﻨُﺘ ْﻢ ﻣُ ْ‬
‫]ﻳﻮﻧﺲ‪.[٨٤:‬‬

‫ﲔ ﹶﺃ ﹾﻥ ﺁ ِﻣﻨُﻮﺍ ﺑِﻲ َﻭِﺑ َﺮﺳُﻮﻟِﻲ ﻗﹶﺎﻟﹸﻮﺍ ﺁ َﻣﻨﱠﺎ ﻭَﺍ ْﺷ َﻬ ْﺪ‬

‫ﺤﻮَﺍ ِﺭﱢﻳ َ‬
‫ﺖ ِﺇﻟﹶﻰ ﺍﹾﻟ َ‬
‫ﻭﻗﺎﻝ ﰲ ﺧﱪ ﺍﳌﺴﻴﺢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪َ )) :‬ﻭِﺇ ﹾﺫ ﹶﺃ ْﻭ َﺣْﻴ ُ‬
‫ﺴِﻠﻤُﻮ ﹶﻥ(( ]ﺍﳌﺎﺋﺪﺓ‪.[١١١:‬‬
‫ِﺑﹶﺄﱠﻧﻨَﺎ ُﻣ ْ‬

‫ﻭﻗﺎﻝ ﻓﻴﻤﻦ ﺗﻘﺪﻡ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪َ)) :‬ﻳ ْ‬

‫ﺤﻜﹸﻢُ ِﺑﻬَﺎ ﺍﻟﱠﻨِﺒﻴﱡﻮ ﹶﻥ ﺍﱠﻟﺬِﻳ َﻦ ﹶﺃ ْﺳﹶﻠﻤُﻮﺍ ِﻟﱠﻠﺬِﻳ َﻦ ﻫَﺎﺩُﻭﺍ((‬
‫]ﺍﳌﺎﺋﺪﺓ‪.[٤٤:‬‬

‫ﲔ((‬
‫ﺏ ﺍﹾﻟﻌَﺎﹶﻟ ِﻤ َ‬
‫ﺏ ِﺇﻧﱢﻲ ﹶﻇﹶﻠ ْﻤﺖُ َﻧ ﹾﻔﺴِﻲ َﻭﹶﺃ ْﺳﹶﻠ ْﻤﺖُ َﻣ َﻊ ُﺳﹶﻠْﻴﻤَﺎ ﹶﻥ ِﻟﻠﱠ ِﻪ َﺭ ﱢ‬
‫ﻭﻗﺎﻝ ﻋﻦ ﺑﻠﻘﻴﺲ ﺃ‪‬ﺎ ﻗﺎﻟﺖ‪َ )) :‬ﺭ ﱢ‬
‫]ﺍﻟﻨﻤﻞ‪.[٤٤:‬‬

‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪َ )) :‬ﻭ َﻣ ْﻦ َﻳْﺒَﺘ ِﻎ ﹶﻏْﻴ َﺮ ﺍ ِﻹﺳْﻼ ِﻡ ﺩِﻳﻨًﺎ ﹶﻓﹶﻠ ْﻦ ﻳُ ﹾﻘَﺒ ﹶﻞ ِﻣْﻨﻪُ َﻭﻫُ َﻮ ﻓِﻲ ﺍﻵ ِﺧ َﺮ ِﺓ ِﻣ َﻦ ﺍﹾﻟﺨَﺎ ِﺳﺮِﻳ َﻦ(( ]ﺁﻝ‬
‫ﻋﻤﺮﺍﻥ‪.[٨٥:‬‬

‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪) :‬ﻓﺎﻹﺳﻼﻡ ﻳﺘﻀﻤﻦ ﺍﻻﺳﺘﺴﻼﻡ ﷲ ﻭﺣﺪﻩ‪ ،‬ﻓﻤﻦ ﺍﺳﺘﺴﻠﻢ ﻟﻪ ﻭﻟﻐﲑﻩ ﻛﺎﻥ‬
‫ﻣﺸﺮﻛﹰﺎ‪ ،‬ﻭﻣﻦ ﱂ ﻳﺴﺘﺴﻠﻢ ﻟﻪ ﻛﺎﻥ ﻣﺴﺘﻜﱪﹰﺍ ﻋﻦ ﻋﺒﺎﺩﺗﻪ ﻛﺎﻓﺮﺍﹰ‪ ،‬ﻭﺍﻻﺳﺘﺴﻼﻡ ﻟﻪ ﻭﺣﺪﻩ ﻳﺘﻀﻤﻦ ﻋﺒﺎﺩﺗﻪ ﻭﺣﺪﻩ‪،‬‬
‫ﻭﻃﺎﻋﺘﻪ ﻭﺣﺪﻩ ﻭﻫﺬﺍ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ ﺍﷲ ﻏﲑﻩ(‪.‬‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬

‫‪١٣‬‬
 ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‬
‫ﺍﻟﺼــﻮﻓﻴــــﺔ‬
‫)ﺗﻌﺮﻳﻔﻬﺎ ‪ -‬ﻧﺸﺄ‪‬ﺎ ‪ -‬ﻋﻘﺎﺋﺪﻫﺎ(‬

‫ﺃﻭ ﹰﻻ‪ :‬ﺗﻌﺮﻳﻒ ﺍﻟﺼﻮﻓﻴﺔ‪:‬‬

‫ﻟﻐﺔ‪ :‬ﻗﻴﻞ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﻛﻠﻤﺔ ﻳﻮﻧﺎﻧﻴﺔ )ﺻﻮﻓﻴﺎ( ﻭﻣﻌﻨﺎﻫﺎ ﺍﳊﻜﻤﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻧﺴﺒﺔ ﺇﱃ ﺍﻟﺼﻮﻑ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﻌﲎ‬
‫ﺍﻷﻗﺮﺏ ﻟﻠﺼﺤﺔ؛ ﻷﻥ ﻟﺒﺲ ﺍﻟﺼﻮﻑ ﻛﺎﻥ ﻋﻼﻣﺔ ﻋﻠﻰ ﺍﻟﺰﻫﺪ)‪.(١‬‬

‫ﺍﺻﻄﻼﺣﹰﺎ‪ :‬ﻫﻲ ﺣﺮﻛﺔ ﺩﻳﻨﻴﺔ ﺍﻧﺘﺸﺮﺕ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﺍﳍﺠﺮﻱ ﻛﱰﻋﺎﺕ ﻓﺮﺩﻳﺔ ﺗﺪﻋﻮ‬
‫ﺇﱃ ﺍﻟﺰﻫﺪ ﻭﺷﺪﺓ ﺍﻟﻌﺒﺎﺩﺓ؛ ﻛﺮﺩ ﻓﻌﻞ ﻣﻀﺎﺩ ﻟﻼﻧﻐﻤﺎﺱ ﰲ ﺍﻟﺘﺮﻑ ﺍﳊﻀﺎﺭﻱ‪ ،‬ﰒ ﺗﻄﻮﺭﺕ ﺗﻠﻚ ﺍﻟﱰﻋﺎﺕ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﺣﱴ ﺻﺎﺭﺕ ﻃﺮﻗﹰﺎ ﳑﻴﺰﺓ ﻣﻌﺮﻭﻓﺔ ﺑﺎﺳﻢ ﺍﻟﺼﻮﻓﻴﺔ)‪.(٢‬‬

‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻧﺸﺄ‪‬ﺎ‪:‬‬

‫ﺇﻥ ﺑﺪﻋﺔ ﺍﻟﺘﺼﻮﻑ ﺃﻭﻝ ﻣﺎ ﻇﻬﺮﺕ ﻛﺎﻧﺖ ﻣﻐﻠﻔﺔ ﺑﻐﻼﻑ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﺰﻫﺪ ﻭﻫﺬﺍﻥ ﺃﻣﺮﺍﻥ ﻣﻘﺒﻮﻻﻥ ﰲ ﺍﻹﺳﻼﻡ‪،‬‬
‫ﺑﻞ ﻣﺮﻏﻮﺏ ﻓﻴﻬﻤﺎ)‪ ،(٣‬ﻭﻋﻨﺪ ﻧﺸﺄﺓ ﺍﻟﺘﺼﻮﻑ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﲤﻴﻴﺰ ﻛﺎﻣﻞ ﻟﻠﻤﺘﺼﻮﻓﺔ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺍﻷﻣﺮ ﻣﻘﺘﺼﺮﹰﺍ ﻋﻠﻰ‬
‫ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺰﻫﺪ ﻭﻣﻼﺯﻣﺔ ﺍﻟﺬﻛﺮ ﻭﺍﳋﻮﻑ ﺍﻟﺸﺪﻳﺪ ﻋﻨﺪ ﺍﻟﺬﻛﺮ ﺍﻟﺬﻱ ﻗﺪ ﻳﺆﺩﻱ ﺇﱃ ﺍﻹﻏﻤﺎﺀ ﺃﻭ ﺍﳌﻮﺕ ﻋﻨﺪ ﲰﺎﻉ‬
‫ﺁﻳﺔ ﻭﻋﻴﺪ‪ ،‬ﻛﻤﺎ ﺣﺪﺙ ﻟﺰﺭﺍﺭﺓ ﺑﻦ ﺃﻭﰱ ﻗﺎﺿﻲ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻓﺈﻧﻪ ﻗﺮﺃ ﰲ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ))ﹶﻓِﺈﺫﹶﺍ ﻧُ ِﻘ َﺮ ﻓِﻲ ﺍﻟﻨﱠﺎﻗﹸﻮ ِﺭ((‬
‫]ﺍﳌﺪﺛﺮ‪ [٨:‬ﻓﺨﺮ ﻣﻴﺘﹰﺎ‪.‬‬

‫ﻭﻗﺼﺔ ﺃﰊ ﺟﻬﺮ ﺍﻷﻋﻤﻰ ﺍﻟﺬﻱ ﻗﺮﺃ ﻋﻠﻴﻪ ﺻﺎﱀ ﺍﳌﺮﻱ ﻓﻤﺎﺕ‪ ،‬ﻭﻛﺎﻥ ﻓﻴﻬﻢ ﻃﻮﺍﺋﻒ ﻳﺼﻌﻘﻮﻥ ﻋﻨﺪ ﲰﺎﻉ‬
‫ﺍﻟﻘﺮﺁﻥ‪.‬‬

‫ﻳﻘﻮﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﻣﻌﻠﻘﹰﺎ ﻋﻠﻰ ﺫﻟﻚ‪) :‬ﻭﱂ ﻳﻜﻦ ﰲ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻦ ﻫﺬﺍ ﺣﺎﻟﻪ‪ ،‬ﻓﻠﻤﺎ ﻇﻬﺮ‬
‫ﺫﻟﻚ ﺃﻧﻜﺮ ﺫﻟﻚ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻛﺄﲰﺎﺀ ﺑﻨﺖ ﺃﰊ ﺑﻜﺮ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ﻭﳏﻤﺪ ﺑﻦ ﺳﲑﻳﻦ؛ ﻷ‪‬ﻢ‬

‫)‪ (1‬ﺍﻧﻈﺮ ﻛﺘﺎﺏ ﺣﻘﻴﻘﺔ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻟﻠﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺑﻦ ﺭﺑﻴﻊ ﺍﳌﺪﺧﻠﻲ ﺹ‪.١١‬‬
‫)‪ (2‬ﺍﻧﻈﺮ ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﻭﺍﻷﺣﺰﺍﺏ ﺍﳌﻌﺎﺻﺮﺓ‪ /‬ﺍﻟﻨﺪﻭﺓ ﺍﻟﻌﺎﳌﻴﺔ ﻟﻠﺸﺒﺎﺏ ﺍﻹﺳﻼﻣﻲ ‪.٢٥٣/١‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ﺇﻋﺼﺎﺭ ﺍﻟﺘﻮﺣﻴﺪ ﳛﻄﻢ ﻭﺛﻦ ﺍﻟﺼﻮﻓﻴﺔ ﺇﺻﺪﺍﺭ ﺩﺍﺭ ﺍﻟﻘﺎﺳﻢ ﺹ‪.١٢‬‬
‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
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 ‫ﺭﺃﻭﺍ ﺫﻟﻚ ﺑﺪﻋﺔ ﳐﺎﻟﻔﺔ ﳌﺎ ﻋﺮﻑ ﻣﻦ ﻫﺪﻱ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ()‪.(١‬‬

‫ﰒ ﺍﻧﻜﺸﻔﺖ ﺍﻟﺼﻮﻓﻴﺔ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ ﺍﻟﱵ ﻫﻲ ﻋﻠﻴﻬﺎ ﺍﻵﻥ‪ ،‬ﻭﻫﺬﺍ ﺷﺄﻥ ﻛﻞ ﺑﺪﻋﺔ؛ ﺇﺫ ﻻ ﺗﻜﺎﺩ ﺗﻈﻬﺮ ﻭﺗﺒﺪﻭ ﺇﻻ‬
‫ﻭﲢﺎﻁ ﻭﺗﺴﺮ ﺑﻞ ﺑﺸﻲﺀ ﻣﻦ ﺍﳌﻌﺎﱐ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻘﺒﻮﻟﺔ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﺑﻞ ﺍﶈﺒﻮﺑﺔ ﺍﳌﺮﻏﻮﺑﺔ ﻋﻨﺪﻫﻢ‪ ،‬ﰒ ﻣﺎ ﺗﻠﺒﺚ ﺃﻥ‬
‫ﺗﻨﻜﺸﻒ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ ﺑﻌﺪ ﺑﺮﻫﺔ ﻣﻦ ﺍﻟﺰﻣﻦ‪ ،‬ﻓﻠﻢ ﻳﻜﺘﻤﻞ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﺍﳍﺠﺮﻱ ﺣﱴ ﺍﻧﻜﺸﻒ ﺍﻟﺘﺼﻮﻑ ﻋﻠﻰ‬
‫ﺣﻘﻴﻘﺘﻪ‪ ،‬ﻭﺍﻧﺘﺸﺮ ﰲ ﺍﻷﻣﺔ ﺍﻧﺘﺸﺎﺭﹰﺍ ﺫﺭﻳﻌﹰﺎ‪ ،‬ﻭﺍﺳﺘﻄﺎﻉ ﺍﳌﺘﺼﻮﻓﺔ ﺃﻥ ﻳﻈﻬﺮﻭﺍ ﻣﺎ ﻛﺎﻧﻮﺍ ﳜﻔﻮﻧﻪ ﺳﺎﺑﻘﹰﺎ )ﻭﺍﳌﻄﻠﻊ ﻋﻠﻰ‬
‫ﺍﳊﺮﻛﺔ ﺍﻟﺼﻮﻓﻴﺔ ﻣﻦ ﺃﻭﻝ ﻧﺸﺄ‪‬ﺎ ﺇﱃ ﺣﲔ ﻇﻬﻮﺭﻫﺎ ﺍﻟﻌﻠﲏ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻨﺤﻮ ﳚﺪ ﺃﻥ ﺃﺳﺎﻃﲔ ﺍﻟﻔﻜﺮ ﺍﻟﺼﻮﰲ ﲨﻴﻌﻬﻢ‬
‫ﰲ ﺍﻟﻘﺮﻧﲔ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺮﺍﺑﻊ ﺍﳍﺠﺮﻱ ﻛﺎﻧﻮﺍ ﻣﻦ ﺍﻟﻔﺮﺱ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻓﻴﻬﻢ ﻋﺮﰊ ﻗﻂ( ﻭﻟﻘﺪ ﺑﻠﻎ ﺍﻟﺘﺼﻮﻑ ﻏﺎﻳﺘﻪ ﻣﻦ‬
‫ﺣﻴﺚ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺘﺸﺮﻳﻊ ﰲ ‪‬ﺎﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﺍﳍﺠﺮﻱ‪ ،‬ﺣﻴﺚ ﺍﺳﺘﻄﺎﻉ ﺍﳊﺴﲔ ﺑﻦ ﻣﻨﺼﻮﺭ ﺍﳊﻼﺝ ﺃﻥ ﻳُﻈﻬﺮ‬
‫ﻣﻌﺘﻘﺪﻩ ﻋﻠﻰ ﺍﳌﻸ‪ ،‬ﻭﻟﺬﻟﻚ ﺃﻓﱴ ﻋﻠﻤﺎﺀ ﻋﺼﺮﻩ ﺑﻜﻔﺮﻩ ﻭﻗﺘﻠﻪ ﻓﻘﺘﻞ ﺳﻨﺔ )‪٣٠٩‬ﻫـ( ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﺼﻮﻓﻴﺔ‬
‫ﻇﻠﺖ ﺗﻮﺍﺻﻞ ﺍﻧﺘﺸﺎﺭﻫﺎ ﰲ ﺃﺭﺽ ﻓﺎﺭﺱ ﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ‪ ،‬ﰒ ﰲ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺳﺎﻋﺪ ﻋﻠﻰ ﺍﻧﺘﺸﺎﺭﻫﺎ ﰲ ﻓﺎﺭﺱ ﺃﻥ‬
‫ﺃﻗﺎﻡ ﺭﺟﻞ ﻳﺴﻤﻰ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳌﻴﻬﲏ ﻧﻈﺎﻣﹰﺎ ﺧﺎﺻﹰﺎ ﻟﻠﺨﺎﻧﺎﺕ ﺍﻟﺬﻱ ﺃﺻﺒﺢ ﻓﻴﻤﺎ ﺑﻌﺪ ﻣﺮﻛﺰﹰﺍ ﻟﻠﺼﻮﻓﻴﺔ‪ ،‬ﻭﻗﻠﺪﻩ ﰲ ﺫﻟﻚ‬
‫ﻋﺎﻣﺔ ﺭﺟﺎﻝ ﺍﻟﺘﺼﻮﻑ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻧﺸﺄﺕ ﰲ ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﺍﳍﺠﺮﻱ ﺑﺪﺍﻳﺎﺕ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﱵ ﺳﺮﻋﺎﻥ ﻣﺎ‬
‫ﺍﻧﺘﺸﺮﺕ ﰲ ﺍﻟﻌﺮﺍﻕ ﻭﻣﺼﺮ ﻭﺍﳌﻐﺮﺏ‪.‬‬

‫ﻭﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺩﺱ ﻇﻬﺮﺕ ﳎﻤﻮﻋﺔ ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﺘﺼﻮﻑ ﻛﻞ ﻣﻨﻬﻢ ﻳﺰﻋﻢ ﺃﻧﻪ ﻣﻦ ﻧﺴﻞ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ؛ ﺣﻴﺚ ﺍﺳﺘﻄﺎﻉ ﻛﻞ ﻣﻨﻬﻢ ﺃﻥ ﻳﻘﻴﻢ ﻟﻪ ﻃﺮﻳﻘﺔ ﺻﻮﻓﻴﺔ ﺧﺎﺻﺔ‪ ،‬ﻭﺃﺗﺒﺎﻋﹰﺎ ﳐﺼﻮﺻﲔ‪ ،‬ﻓﻈﻬﺮ ﺍﻟﺮﻓﺎﻋﻲ ﰲ‬
‫ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺍﻟﺒﺪﻭﻱ ﰲ ﻣﺼﺮ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺸﺎﺫﱄ ﰲ ﻣﺼﺮ‪ ،‬ﻭﺗﺘﺎﺑﻊ ﻇﻬﻮﺭ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﱵ ﺗﻔﺮﻋﺖ ﻣﻦ ﻫﺬﻩ‬
‫ﺍﻟﻄﺮﻕ‪.‬‬

‫ﰒ ﺍﻧﺘﻘﻠﺖ ﻣﻦ ﺍﻟﺒﺪﻉ ﺍﻟﻌﻤﻠﻴﺔ ﺇﱃ ﺍﻟﺒﺪﻉ ﺍﻟﻘﻮﻟﻴﺔ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﺑﻌﺪ ﺃﻥ ﺩﺧﻠﺖ ﻋﻠﻴﻬﺎ ﻋﻨﺎﺻﺮ ﺧﺎﺭﺟﻴﺔ‪ ،‬ﻭﻫﻲ ﻛﺄﻱ‬
‫ﺍﻓﺘﺮﺍﻕ ﻳﺒﺪﺃ ﻳﺴﲑﹰﺍ ﺳﺎﺫﺟﹰﺎ ﰒ ﻳﻨﺘﻘﻞ ﺇﱃ ﺍﻟﺘﺄﺻﻴﻞ ﻭﺍﻟﺘﻘﺮﻳﺮ‪ ،‬ﰒ ﺍﻹﻳﻐﺎﻝ ﰲ ﺍﻹﺿﻼﻝ ﻭﺍﻻﳓﺮﺍﻑ ﺍﻟﻌﻈﻴﻢ‪.‬‬

‫ﻭﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﺜﺎﻣﻦ ﺍﳍﺠﺮﻱ ﺑﻠﻐﺖ ﺍﻟﻔﺘﻨﺔ ﺍﻟﺼﻮﻓﻴﺔ ﺃﻭﺟﻬﺎ‪ ،‬ﻭﺃﻧﺸﺌﻮﺍ ﻓﺮﻗﹰﺎ ﺧﺎﺻﺔ ﺑﺎﻟﺪﺭﺍﻭﻳﺶ‪،‬‬
‫ﻭﻇﻬﺮ ﺍ‪‬ﺎﺫﻳﺐ‪ ،‬ﻭﺑﻨﻴﺖ ﺍﻟﻘﺒﺎﺏ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ﰲ ﻛﻞ ﻧﺎﺣﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﻣﻊ ﻗﻴﺎﻡ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻔﺎﻃﻤﻴﺔ ﰲ ﻣﺼﺮ‪ ،‬ﺣﻴﺚ‬
‫ﺑﺴﻄﺖ ﺳﻴﻄﺮ‪‬ﺎ ﻋﻠﻰ ﺃﻗﺎﻟﻴﻢ ﻭﺍﺳﻌﺔ ﻣﻦ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻭﻗﺎﻣﺖ ﺑﺎﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺍﳌﺰﺍﺭﺍﺕ ﻭﺍﻟﻘﺒﻮﺭ ﺍﳌﻔﺘﺮﺍﺓ‪ ،‬ﻛﻘﱪ‬
‫ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﻭﺍﻟﺴﻴﺪﺓ ﺯﻳﻨﺐ ﻭﺇﻗﺎﻣﺘﻬﻢ ﺑﻌﺪ ﺫﻟﻚ ﻟﻠﻤﻮﺍﻟﺪ ﻭﺍﻟﺒﺪﻉ ﻭﺍﳋﺮﺍﻓﺎﺕ ﺍﻟﻜﺜﲑﺓ ﻭﺗﺄﻟﻴﻬﻬﻢ ﰲ ﺍﻟﻨﻬﺎﻳﺔ‬
‫ﻟﻠﺤﺎﻛﻢ ﺑﺄﻣﺮ ﺍﷲ ﺍﻟﻔﺎﻃﻤﻲ ﺍﻟﻌﺒﻴﺪﻱ‪ ،‬ﻭﺍﺳﺘﻄﺎﻋﺖ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻔﺎﻃﻤﻴﺔ )ﺍﻟﻌﺒﻴﺪﻳﺔ( ﲡﻨﻴﺪ ﻫﺬﻩ ﺍﻟﻔﺮﻗﺔ ﺍﻟﺼﻮﻓﻴﺔ ﻭﻏﺰﻭ‬
‫ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ‪‬ﺬﻩ ﺍﳉﻴﻮﺵ ﺍﻟﺒﺎﻃﻨﻴﺔ )‪.(٢‬‬

‫)‪ (1‬ﺍﻧﻈﺮ ﺣﻘﻴﻘﺔ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻟﻠﺪﻛﺘﻮﺭ‪ /‬ﳏﻤﺪ ﺑﻦ ﺭﺑﻴﻊ ﺍﳌﺪﺧﻠﻲ )ﺹ‪.(١٣-١٢:‬‬
‫)‪ (2‬ﺍﻧﻈﺮ‪ :‬ﺇﻋﺼﺎﺭ ﺍﻟﺘﻮﺣﻴﺪ ﳛﻄﻢ ﻭﺛﻦ ﺍﻟﺼﻮﻓﻴﺔ )ﺹ‪.(١٥-١٢:‬‬
‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
‫‪١٥‬‬
 ‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻋﻘﺎﺋﺪ ﺍﻟﺼﻮﻓﻴﺔ ﻭﺃﻓﻜﺎﺭﻫﺎ‪:‬‬

‫ﺃﻭ ﹰﻻ‪ :‬ﻋﻘﻴﺪ‪‬ﻢ ﰲ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ :‬ﻳﻌﺘﻘﺪ ﺍﳌﺘﺼﻮﻓﺔ ﰲ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﻘﺎﺋﺪ ﺷﱴ ﻣﻨﻬﺎ ﺍﳊﻠﻮﻝ ﻭﺍﻻﲢﺎﺩ‪ ،‬ﻛﻤﺎ ﻫﻮ‬
‫ﻣﺬﻫﺐ ﺍﳊﻼﺝ‪ ،‬ﻭﻣﻨﻬﺎ ﻋﻘﻴﺪﺓ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺣﻴﺚ ﻻ ﺍﻧﻔﺼﺎﻝ ﺑﲔ ﻭﺟﻮﺩ ﺍﳋﺎﻟﻖ ﻭﺍﳌﺨﻠﻮﻕ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ‬
‫ﺍﺑﻦ ﻋﺮﰊ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻌﺘﻘﺪ ﺑﻌﻘﻴﺪﺓ ﺍﻷﺷﺎﻋﺮﺓ ﻭﺍﳌﺎﺗﺮﻳﺪﻳﺔ ﰲ ﺫﺍﺕ ﺍﷲ ﻭﺃﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ)‪.(١‬‬

‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻋﻘﻴﺪ‪‬ﻢ ﰲ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻭﳍﻢ ﰲ ﺫﻟﻚ ﻋﻘﺎﺋﺪ ﺷﱴ‪ :‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﺰﻋﻢ ﺃﻥ ﺍﻟﺮﺳﻮﻝ‬
‫ﻼ ﺑﻌﻠﻮﻡ ﺭﺟﺎﻝ ﺍﻟﺘﺼﻮﻑ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﻳﺰﻳﺪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﻳﺼﻞ ﺇﱃ ﻣﺮﺗﺒﺘﻬﻢ ﻭﺣﺎﳍﻢ‪ ،‬ﻭﺃﻧﻪ ﻛﺎﻥ ﺟﺎﻫ ﹰ‬
‫ﺍﻟﺒﺴﻄﺎﻣﻲ‪) :‬ﺧﻀﻨﺎ ﲝﺮﹰﺍ ﻭﻗﻒ ﺍﻷﻧﺒﻴﺎﺀ ﺑﺴﺎﺣﻠﻪ(‪.‬‬

‫‪ -‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻌﺘﻘﺪ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﻮ ﻗﺒﺔ ﺍﻟﻜﻮﻥ ﻭﻫﻮ ﺍﷲ ﺍﳌﺴﺘﻮﻱ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻭﺃﻥ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺍﻟﻌﺮﺵ ﻭﺍﻟﻜﺮﺳﻲ ﻭﻛﻞ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺧﻠﻘﺖ ﻣﻦ ﻧﻮﺭﻩ‪ ،‬ﻭﺃﻧﻪ ﺃﻭﻝ ﻣﻮﺟﻮﺩ ﻭﻫﺬﻩ ﻋﻘﻴﺪﺓ ﺍﺑﻦ‬
‫ﻋﺮﰊ ﻭﺃﺗﺒﺎﻋﻪ‪.‬‬

‫‪ -‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻻ ﻳﻌﺘﻘﺪ ﺫﻟﻚ ﺑﻞ ﻳﺮﺩﻩ ﻭﻳﻌﺘﻘﺪ ﺑﺒﺸﺮﻳﺘﻪ ﻭﺭﺳﺎﻟﺘﻪ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﻣﻊ ﺫﻟﻚ ﻳﺴﺘﺸﻔﻌﻮﻥ ﺑﻪ ﻭﻳﺘﻮﺳﻠﻮﻥ‬
‫ﺑﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻭﺟﻪ ﳜﺎﻟﻒ ﻋﻘﻴﺪﺓ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ)‪.(٢‬‬

‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻋﻘﻴﺪ‪‬ﻢ ﰲ ﺍﻷﻭﻟﻴﺎﺀ‪ :‬ﺣﻴﺚ ﻳﻌﺘﻘﺪ ﺍﻟﺼﻮﻓﻴﺔ ﻓﻴﻬﻢ ﻋﻘﺎﺋﺪ ﺷﱴ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﻔﻀﻞ ﺍﻟﻮﱄ ﻋﻠﻰ ﺍﻟﻨﱯ‪،‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﳚﻌﻞ ﺍﻟﻮﱄ ﻣﺴﺎﻭﻳﹰﺎ ﷲ ﰲ ﻛﻞ ﺻﻔﺎﺗﻪ ﻓﻬﻮ ﳜﻠﻖ ﻭﻳﺮﺯﻕ ﻭﳛﻴﻲ ﻭﳝﻴﺖ ﻭﻳﺘﺼﺮﻑ ﰲ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﳍﻢ‬
‫ﺗﻘﺴﻴﻤﺎﺕ ﻟﻠﻮﻻﻳﺔ‪ ،‬ﻓﻬﻨﺎﻙ ﺍﻟﻐﻮﺙ ﺍﳌﺘﺤﻜﻢ ﰲ ﻛﻞ ﺷﻲﺀ ﰲ ﺍﻟﻌﺎﱂ)‪ (٣‬ﻭﺍﻷﻗﻄﺎﺏ ﺍﻷﺭﺑﻌﺔ ﺍﻟﺬﻳﻦ ﳝﺴﻜﻮﻥ ﺍﻷﺭﻛﺎﻥ‬
‫ﺍﻷﺭﺑﻌﺔ ﰲ ﺍﻟﻌﺎﱂ ﺑﺄﻣﺮ ﺍﻟﻐﻮﺙ‪ ،‬ﻭﺍﻷﺑﺪﺍﻝ ﺍﻟﺴﺒﻌﺔ ﺍﻟﱵ ﻳﺘﺤﻜﻢ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﰲ ﻗﺎﺭﺓ ﻣﻦ ﺍﻟﻘﺎﺭﺍﺕ ﺍﻟﺴﺒﻊ ﺑﺄﻣﺮ‬
‫ﺍﻟﻐﻮﺙ‪ ،‬ﻭﻣﻨﻬﻢ ﺍﻟﻨﺠﺒﺎﺀ ﻭﻫﻢ ﺍﳌﺘﺤﻜﻤﻮﻥ ﰲ ﺍﳌﺪﻥ ﻛﻞ ﳒﻴﺐ ﰲ ﻣﺪﻳﻨﺘﻪ‪.‬‬

‫ﻓﺸﺒﻜﺔ ﺍﻷﻭﻟﻴﺎﺀ ﺍﻟﻌﺎﳌﻴﺔ ﻫﺬﻩ ﺗﺘﺤﻜﻢ ﰲ ﺍﳋﻠﻖ ﻭﳍﻢ ﺩﻳﻮﺍﻥ ﳚﺘﻤﻌﻮﻥ ﻓﻴﻪ ﰲ ﻏﺎﺭ ﺣﺮﺍﺀ ﻛﻞ ﻟﻴﻠﺔ ﻳﻨﻈﺮﻭﻥ ﰲ‬
‫ﺍﳌﻘﺎﺩﻳﺮ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻻ ﻳﻌﺘﻘﺪ ﺫﻟﻚ ﻭﻟﻜﻨﻬﻢ ﻳﺘﺨﺬﻭ‪‬ﻢ ﻭﺳﺎﺋﻂ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺭ‪‬ﻢ‪ ،‬ﺳﻮﺍ ًﺀ ﻛﺎﻥ ﰲ ﺣﻴﺎ‪‬ﻢ ﺃﻭ ﺑﻌﺪ‬
‫ﳑﺎ‪‬ﻢ)‪.(٤‬‬

‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﻋﻘﻴﺪ‪‬ﻢ ﰲ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ‪ :‬ﻳﻌﺘﻘﺪ ﺍﻟﺼﻮﻓﻴﺔ ﺃﻥ ﺍﻟﺪﻳﻦ ﺷﺮﻳﻌﺔ ﻭﺣﻘﻴﻘﺔ‪ ،‬ﻭﺍﻟﺸﺮﻳﻌﺔ ﻫﻲ ﺍﻟﻈﺎﻫﺮ ﻣﻦ‬

‫)‪ (1‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ )‪.(٢٦٦/١‬‬

‫)‪ (2‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ )‪.(٢٦٦/١‬‬
‫)‪ (3‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ )‪.(٢٦٦/١‬‬
‫)‪ (4‬ﺍﻧﻈﺮ ﺇﻋﺼﺎﺭ ﺍﻟﺘﻮﺣﻴﺪ ﳛﻄﻢ ﻭﺛﻦ ﺍﻟﺼﻮﻓﻴﺔ )ﺹ‪.(٣٣-٣٢:‬‬
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 ‫ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺃ‪‬ﺎ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻱ ﻳﺪﺧﻞ ﻣﻨﻪ ﺍﳉﻤﻴﻊ‪ ،‬ﻭﺍﳊﻘﻴﻘﺔ ﻫﻲ ﺍﻟﺒﺎﻃﻦ ﺍﻟﺬﻱ ﻻ ﻳﺼﻞ ﺇﻟﻴﻪ ﺇﻻ ﺍﳌﺼﻄﻔﻮﻥ ﺍﻷﺧﻴﺎﺭ)‪.(١‬‬

‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﻋﻘﻴﺪ‪‬ﻢ ﰲ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ‪ :‬ﻳﻌﺘﻘﺪ ﺍﻟﺼﻮﻓﻴﺔ ﺃﻥ ﻃﻠﺐ ﺍﳉﻨﺔ ﻣﻨﻘﺼﺔ ﻋﻈﻴﻤﺔ‪ ،‬ﻭﺃﻧﻪ ﻻ ﳚﻮﺯ ﻟﻠﻮﱄ ﺃﻥ‬
‫ﻳﺴﻌﻰ ﺇﻟﻴﻬﺎ ﻭﻻ ﻳﻄﻠﺒﻬﺎ‪ ،‬ﻭﻣﻦ ﻃﻠﺒﻬﺎ ﻓﻬﻮ ﻧﺎﻗﺺ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻄﻠﺐ ﻋﻨﺪﻫﻢ ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﻟﻔﻨﺎﺀ ﺍﳌﺰﻋﻮﻡ ﰲ ﺍﷲ‪ ،‬ﻭﺍﻻﻃﻼﻉ‬
‫ﻋﻠﻰ ﺍﻟﻐﻴﺐ‪ ،‬ﻭﺍﻟﺘﺼﺮﻑ ﰲ ﺍﻟﻜﻮﻥ‪ .‬ﻫﺬﻩ ﻫﻲ ﺟﻨﺔ ﺍﻟﺼﻮﻓﻴﺔ ﺍﳌﺰﻋﻮﻣﺔ!!‬

‫ﺃﻣﺎ ﺍﻟﻨﺎﺭ ﻓﺈﻥ ﺍﻟﺼﻮﻓﻴﺔ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺍﻟﻔﺮﺍﺭ ﻣﻨﻬﺎ ﻻ ﻳﻠﻴﻖ ﺑﺎﻟﺼﻮﰲ ﺍﻟﻜﺎﻣﻞ؛ ﻷﻥ ﺍﳋﻮﻑ ﻣﻨﻬﺎ ﻃﺒﻊ ﺍﻟﻌﺒﻴﺪ ﻭﻟﻴﺲ‬
‫ﺍﻷﺣﺮﺍﺭ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺗﺒﺠﺢ ﺃﻧﻪ ﻟﻮ ﺑﺼﻖ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ﻷﻃﻔﺄﻫﺎ)‪.(٢‬‬

‫ﺳﺎﺩﺳﹰﺎ‪ :‬ﻋﻘﻴﺪ‪‬ﻢ ﰲ ﺇﺑﻠﻴﺲ ﻭﻓﺮﻋﻮﻥ‪ :‬ﻳﻌﺘﻘﺪ ﺍﻟﺼﻮﻓﻴﺔ ﺃﻥ ﺇﺑﻠﻴﺲ ﺃﻛﻤﻞ ﺍﻟﻌﺒﺎﺩ ﻭﺃﻓﻀﻞ ﺍﳋﻠﻖ ﺗﻮﺣﻴﺪﹰﺍ؛ ﻷﻧﻪ ﱂ‬
‫ﻳﺴﺠﺪ ﺇﻻ ﷲ ‪-‬ﺑﺰﻋﻤﻬﻢ‪ -‬ﻭﺃﻥ ﺍﷲ ﻗﺪ ﻏﻔﺮ ﻟﻪ ﺫﻧﻮﺑﻪ ﻭﺃﺩﺧﻠﻪ ﺍﳉﻨﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﺮﻋﻮﻥ ﻋﻨﺪﻫﻢ ﺃﻓﻀﻞ ﺍﳌﻮﺣﺪﻳﻦ؛‬
‫ﻷﻧﻪ ﻗﺎﻝ‪)) :‬ﹶﺃﻧَﺎ َﺭﺑﱡ ﹸﻜ ُﻢ ﺍ َﻷ ْﻋﻠﹶﻰ(( ]ﺍﻟﻨﺎﺯﻋﺎﺕ‪ [٢٤:‬ﻓﻌﺮﻑ ﺍﳊﻘﻴﻘﺔ؛ ﻷﻥ ﻛﻞ ﻣﻮﺟﻮﺩ ﻫﻮ ﺍﷲ‪ ،‬ﰒ ﻫﻮ ﻗﺪ ﺁﻣﻦ ‪-‬ﰲ‬
‫ﺯﻋﻤﻬﻢ‪ -‬ﻭﺩﺧﻞ ﺍﳉﻨﺔ ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﺍﺑﻦ ﻋﺮﰊ ﺍﻟﻄﺎﺋﻲ ﻭﺃﺗﺒﺎﻋﻪ)‪.(٣‬‬

‫ﺳﺎﺑﻌﹰﺎ‪ :‬ﺍﻟﻌﺒﺎﺩﺍﺕ ﻋﻨﺪ ﺍﻟﺼﻮﻓﻴﺔ‪ :‬ﻳﻌﺘﻘﺪ ﺍﻟﺼﻮﻓﻴﺔ ﺃﻥ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ ﻭﺍﳊﺞ ﻭﺍﻟﺰﻛﺎﺓ ﻫﻲ ﻋﺒﺎﺩﺍﺕ ﺍﻟﻌﻮﺍﻡ‪ ،‬ﺃﻣﺎ‬
‫ﻫﻢ ﻓﻴﺴﻤﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺍﳋﺎﺻﺔ؛ ﺃﻭ ﺧﺎﺻﺔ ﺍﳋﺎﺻﺔ ﻭﻟﺬﻟﻚ ﻓﻠﻬﻢ ﻋﺒﺎﺩﺍﺕ ﳐﺼﻮﺻﺔ‪ ،‬ﻭﻗﺪ ﺷﺮﻉ ﻛﻞ ﻗﻮﻡ ﻣﻨﻬﻢ‬
‫ﺷﺮﺍﺋﻊ ﺧﺎﺻﺔ ‪‬ﻢ‪ ،‬ﻛﺎﻟﺬﻛﺮ ﺍﳌﺨﺼﻮﺹ ‪‬ﻴﺌﺎﺕ ﳐﺼﻮﺻﺔ‪ ،‬ﻭﺍﳋﻠﻮﺓ ﻭﺍﻷﻃﻌﻤﺔ ﺍﳌﺨﺼﻮﺻﺔ ﻭﺍﳌﻼﺑﺲ ﺍﳌﺨﺼﻮﺻﺔ‬
‫ﻭﺍﳊﻠﻘﺎﺕ ﺍﳋﺎﺻﺔ‪.‬‬

‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻌﺒﺎﺩﺍﺕ ﰲ ﺍﻹﺳﻼﻡ ﻟﺘﺰﻛﻴﺔ ﺍﻟﻨﻔﺲ ﻭﺗﻄﻬﲑ ﺍ‪‬ﺘﻤﻊ؛ ﻓﺈﻥ ﺍﻟﻌﺒﺎﺩﺍﺕ ﰲ ﺍﻟﺘﺼﻮﻑ ﻫﺪﻓﻬﺎ ﺭﺑﻂ‬
‫ﺍﻟﻘﻠﺐ ﺑﺎﷲ ﻟﻠﺘﻠﻘﻲ ﻋﻨﻪ ﻣﺒﺎﺷﺮﺓ ﻭﺍﻟﻔﻨﺎﺀ ﻓﻴﻪ‪ ،‬ﻭﺍﺳﺘﻤﺪﺍﺩ ﺍﻟﻐﻴﺐ ﻣﻦ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﺣﱴ ﻳﻘﻮﻝ ﺍﻟﺼﻮﰲ ﻟﻠﺸﻲﺀ‪ :‬ﻛﻦ‬
‫ﻓﻴﻜﻮﻥ‪ ،‬ﻭﻳﻄﻠﻊ ﻋﻠﻰ ﺃﺳﺮﺍﺭ ﺍﳋﻠﻖ ﻭﻳﻨﻈﺮ ﰲ ﻛﻞ ﺍﳌﻠﻜﻮﺕ)‪.(٤‬‬

‫ﺛﺎﻣﻨﹰﺎ‪ :‬ﻋﻘﻴﺪ‪‬ﻢ ﰲ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ‪ :‬ﺃﻫﻞ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﻻ ﺷﻲﺀ ﳛﺮﻡ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﻣﻨﻬﻢ ﺍﻟﺰﻧﺎﺩﻗﺔ‬
‫ﻭﺍﻟﻠﻮﻃﻴﺔ ﻭﻣﻦ ﻳﺄﺗﻮﻥ ﺍﳊﻤﲑ ﺟﻬﺎﺭﹰﺍ ‪‬ﺎﺭﹰﺍ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺍﻋﺘﻘﺪ ﺃﻥ ﺍﷲ ﻗﺪ ﺃﺳﻘﻂ ﻋﻨﻪ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻭﺃﺣﻞ ﻟﻪ ﻣﺎ ﺣﺮﻡ‬
‫ﻋﻠﻰ ﻏﲑﻩ)‪.(٥‬‬

‫)‪ (1‬ﺍﻧﻈﺮ ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ )‪.(٢٦٧/١‬‬

‫)‪ (2‬ﺍﻧﻈﺮ ﺇﻋﺼﺎﺭ ﺍﻟﺘﻮﺣﻴﺪ ﳛﻄﻢ ﻭﺛﻦ ﺍﻟﺼﻮﻓﻴﺔ )ﺹ‪.(٣٥ ،٣٤ ،٣٣:‬‬
‫)‪ (3‬ﺍﻧﻈﺮ ﺇﻋﺼﺎﺭ ﺍﻟﺘﻮﺣﻴﺪ ﳛﻄﻢ ﻭﺛﻦ ﺍﻟﺼﻮﻓﻴﺔ )ﺹ‪.(٣٥ ،٣٤ ،٣٣:‬‬
‫)‪ (4‬ﺍﻧﻈﺮ‪ :‬ﺇﻋﺼﺎﺭ ﺍﻟﺘﻮﺣﻴﺪ ﳛﻄﻢ ﻭﺛﻦ ﺍﻟﺼﻮﻓﻴﺔ )ﺹ‪.(٣٥ ،٣٤ ،٣٣:‬‬
‫)‪ (5‬ﺍﻧﻈﺮ‪ :‬ﺇﻋﺼﺎﺭ ﺍﻟﺘﻮﺣﻴﺪ ﳛﻄﻢ ﻭﺛﻦ ﺍﻟﺼﻮﻓﻴﺔ )ﺹ‪.(٣٥ ،٣٤ ،٣٣:‬‬
‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
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 ‫ﻣﺼﺎﺩﺭ ﺍﻟﺘﻠﻘﻲ ﻋﻨﺪ ﺍﻟﺼﻮﻓﻴﺔ‪:‬‬

‫‪ -١‬ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻭﻳﻘﺼﺪﻭﻥ ﺍﻷﺧﺬ ﻋﻨﻪ ﻣﺒﺎﺷﺮ ﹰﺓ ﻳﻘﻈﺔ ﺃﻭ ﻣﻨﺎﻣﹰﺎ‪.‬‬

‫‪ -٢‬ﺍﳋﻀﺮ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ :‬ﻭﻳﻘﺼﺪﻭﻥ ﻟﻘﻴﺎﻩ ﻭﺍﻷﺧﺬ ﻋﻨﻪ ﺃﺣﻜﺎﻣﹰﺎ ﺷﺮﻋﻴﺔ ﻭﻋﻠﻮﻣﹰﺎ ﺩﻳﻨﻴﺔ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ﺍﻷﻭﺭﺍﺩ ﻭﺍﻷﺫﻛﺎﺭ ﻭﺍﳌﻨﺎﻗﺐ‪.‬‬

‫‪ -٣‬ﺍﻹﳍﺎﻡ‪ :‬ﻭﻫﻮ ﺃﺧﺬ ﺍﻟﻌﻠﻢ ﻣﺒﺎﺷﺮﺓ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬

‫‪ -٤‬ﺍﻟﻔﺮﺍﺳﺔ‪ :‬ﻭﻫﻲ ﲣﺘﺺ ﲟﻌﺮﻓﺔ ﺧﻮﺍﻃﺮ ﺍﻟﻨﻔﺲ ﻭﺃﺣﺎﺩﻳﺜﻬﺎ‪.‬‬

‫‪ -٥‬ﺍﳍﻮﺍﺗﻒ‪ :‬ﻭﻫﻮ ﲰﺎﻉ ﺍﳋﻄﺎﺏ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺃﻭ ﺍﳉﻦ ﺍﻟﺼﺎﱀ ﺃﻭ ﺃﺣﺪ ﺍﻷﻭﻟﻴﺎﺀ ﺃﻭ ﺍﳋﻀﺮ‬
‫ﺃﻭ ﺇﺑﻠﻴﺲ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻨﺎﻣﹰﺎ ﺃﻭ ﻳﻘﻈﺔ‪ ،‬ﺃﻭ ﰲ ﺣﺎﻟﺔ ﺑﻴﻨﻬﻤﺎ ﺑﻮﺍﺳﻄﺔ ﺍﻷﺫﻥ‪.‬‬

‫‪ -٦‬ﺍﻹﺳﺮﺍﺀﺍﺕ ﻭﺍﳌﻌﺎﺭﻳﺞ‪ :‬ﻭﻳﻘﺼﺪﻭﻥ ‪‬ﺎ ﻋﺮﻭﺝ ﺭﻭﺡ ﺍﻟﻮﱄ ﺇﱃ ﺍﻟﻌﺎﱂ ﺍﻟﻌﻠﻮﻱ ﻭﺟﻮﻻ‪‬ﺎ ﻫﻨﺎﻙ‪ ،‬ﻭﺍﻹﺗﻴﺎﻥ‬
‫ﺑﺸﱴ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻷﺳﺮﺍﺭ‪.‬‬

‫‪ -٧‬ﺍﻟﻜﺸﻒ ﺍﳊﺴﻲ‪ :‬ﻭﻫﻮ ﺍﻟﻜﺸﻒ ﻋﻦ ﺣﻘﺎﺋﻖ ﺍﻟﻮﺟﻮﺩ ﺑﺎﺭﺗﻔﺎﻉ ﺍﳊﺠﺐ ﺍﳊﺴﻴﺔ ﻋﻦ ﻋﲔ ﺍﻟﻘﻠﺐ ﻭﻋﲔ‬
‫ﺍﻟﺒﺼﺮ‪.‬‬

‫‪ -٨‬ﺍﻟﺮﺅﻯ ﻭﺍﳌﻨﺎﻣﺎﺕ‪ :‬ﻭﺗﻌﺘﱪ ﻣﻦ ﺃﻛﺜﺮ ﺍﳌﺼﺎﺩﺭ ﺍﻋﺘﻤﺎﺩﹰﺍ ﻋﻠﻴﻬﺎ ﻋﻨﺪﻫﻢ‪ ،‬ﺣﻴﺚ ﻳﺰﻋﻤﻮﻥ ﺃ‪‬ﻢ ﻳﺘﻠﻘﻮﻥ ﻓﻴﻬﺎ ﻋﻦ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺃﻭ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻭ ﻋﻦ ﺃﺣﺪ ﺷﻴﻮﺧﻬﻢ ﳌﻌﺮﻓﺔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬

‫‪ -٩‬ﺍﻟﺬﻭﻕ‪ :‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻨﻈﻢ ﲨﻴﻊ ﺍﻷﺣﻮﺍﻝ ﻭﺍﳌﻘﺎﻣﺎﺕ‪ ،‬ﻭﻳﺮﻯ ﺍﻟﻐﺰﺍﱄ ﰲ ﻛﺘﺎﺑﻪ )ﺍﳌﻨﻘﺬ ﻣﻦ ﺍﻟﻀﻼﻝ(‪:‬‬
‫ﺇﻣﻜﺎﻥ ﺍﻟﺴﺎﻟﻚ ﺃﻥ ﻳﺘﺬﻭﻕ ﺣﻘﻴﻘﺔ ﺍﻟﻨﺒﻮﺓ ﻭﺃﻥ ﻳﺪﺭﻙ ﺧﺎﺻﻴﺘﻬﺎ )‪.(١‬‬

‫)‪ (1‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ )‪.(٢٦٦ ،٢٦٥/١‬‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
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 ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‬
‫ﺩﺭﺍﺳﺔ ﻣﻴﺪﺍﻧﻴﺔ ﻋﻦ ﻭﺍﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ ﺍﳌﻌﺎﺻﺮ ﰲ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ‬
‫ﺑﲔ ﻳﺪﻳﻚ ﺃﺧﻲ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ ﺩﺭﺍﺳﺔ ﻣﻴﺪﺍﻧﻴﺔ ﻋﻦ ﻭﺍﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ ﺍﳌﻌﺎﺻﺮ ﰲ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ)‪ ،(١‬ﻭﻗﺪ ﴰﻠﺖ‬
‫ﺍﻟﺪﺭﺍﺳﺔ ﻣﺎ ﻳﺮﺑﻮ ﻋﻠﻰ ﺍﻟﻌﺸﺮﻳﻦ ﻣﻨﻄﻘﺔ ﰲ ‪‬ﺎﻣﺔ ﰲ ﻣﺴﺎﺣﺔ ﺗﺰﻳﺪ ﻋﻠﻰ )‪٤٠٠‬ﻛﻢ( ﻣﻦ ﺍﻟﺸﻤﺎﻝ ﺇﱃ ﺍﳉﻨﻮﺏ‪،‬‬
‫ﻭ)‪١٠٠‬ﻛﻢ( ﻣﻦ ﺍﻟﺸﺮﻕ ﺇﱃ ﺍﻟﻐﺮﺏ‪.‬‬

‫ﺣﻴﺚ ﴰﻠﺖ ﺍﻟﺪﺭﺍﺳﺔ ﻣﺪﻳﻨﺔ ﺍﳊﺪﻳﺪﺓ ﻭﻫﻲ ﺍﻟﻌﺎﺻﻤﺔ ﺍﳊﻴﻮﻳﺔ ﳌﺪﻥ ﻭﻗﺮﻯ ﻭﺃﺭﻳﺎﻑ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﻛﺬﺍ ﴰﻠﺖ‬
‫ﺍﳌﻨﺎﻃﻖ ﻭﺍﻟﻀﻮﺍﺣﻲ ﺍﳌﺘﻔﺮﻋﺔ ﻋﻨﻬﺎ‪ ،‬ﻭﻫﻲ ﺛﻼﺛﺔ ﺍﲡﺎﻫﺎﺕ‪:‬‬

‫‪ -١‬ﺍﻻﲡﺎﻩ ﺍﻟﺸﻤﺎﱄ ﳌﺪﻳﻨﺔ ﺍﳊﺪﻳﺪﺓ‪ ،‬ﻭﻳﺸﻤﻞ ﺍﳌﻨﺎﻃﻖ ﺍﻟﻮﺍﻗﻌﺔ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﻭﺍﳌﻤﺘﺪﺓ ﻣﻦ ﺍﳊﺪﻳﺪﺓ ﺇﱃ ﻣﺪﻳﻨﺔ‬
‫ﺣﺮﺽ ﺍﳌﺘﺎﲬﺔ ﻟﻠﺤﺪﻭﺩ ﺍﻟﺴﻌﻮﺩﻳﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬

‫‪ -٢‬ﺍﻻﲡﺎﻩ ﺍﳉﻨﻮﰊ ﳌﺪﻳﻨﺔ ﺍﳊﺪﻳﺪﺓ‪ ،‬ﻭﻳﺸﻤﻞ ﺍﳌﻨﺎﻃﻖ ﺍﻟﻮﺍﻗﻌﺔ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺍﳌﻤﺘﺪﺓ ﻣﻦ ﺍﳊﺪﻳﺪﺓ ﺟﻨﻮﺑﹰﺎ ﺇﱃ ﻣﺪﻳﻨﺔ‬
‫ﺣﻴﺲ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻄﺮﻳﻖ ﺗﺆﺩﻱ ﺇﱃ ﻣﺪﻳﻨﺔ ﺗﻌﺰ ﺍﻟﺸﻬﲑﺓ‪.‬‬

‫‪ -٣‬ﺍﻻﲡﺎﻩ ﺍﻟﺸﺮﻗﻲ ﳌﺪﻳﻨﺔ ﺍﳊﺪﻳﺪﺓ‪ ،‬ﻭﻳﺸﻤﻞ ﺍﳌﻨﺎﻃﻖ ﺍﻟﻮﺍﻗﻌﺔ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺍﳌﻤﺘﺪﺓ ﻣﻦ ﺍﳊﺪﻳﺪﺓ ﺷﺮﻗﹰﺎ ﺇﱃ‬
‫ﺑﺎﺟﻞ‪ ،‬ﻭﻣﺎ ﳛﺎﺫﻳﻬﺎ ﻣﻦ ﺟﺒﺎﻝ ﺑﺮﻉ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻄﺮﻳﻖ ﺗﺆﺩﻱ ﺇﱃ ﺍﻟﻌﺎﺻﻤﺔ ﺻﻨﻌﺎﺀ‪.‬‬

‫ﺃﲰﺎﺀ ﺍﳌﺪﻥ ﻭﺍﳌﺪﻥ ﺍﻟﺜﺎﻧﻮﻳﺔ ﻭﺍﻟﻘﺮﻯ ﺍﻟﱵ ﴰﻠﺘﻬﺎ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﻭﻫﻲ‪:‬‬

‫ﺍﳌـﺪﻳﻨــﺔ‬ ‫ﻡ‬ ‫ﺍﳌـﺪﻳﻨــﺔ‬ ‫ﻡ‬
‫ﺍﻟﻜﻴﺒﻨﻴﺔ‬ ‫‪١٣‬‬ ‫ﺍﳊﺪﻳﺪﺓ‬ ‫‪١‬‬
‫ﺍﳌﻨﺼﻮﺭﻳﺔ‬ ‫‪١٤‬‬ ‫ﺍﻟﻀﺤﻲ‬ ‫‪٢‬‬
‫ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ‬ ‫‪١٥‬‬ ‫ﺍﻟﺰﻳﺪﻳﺔ‬ ‫‪٣‬‬
‫ﺍﻟﺪﺭﻳﻬﻤﻲ‬ ‫‪١٦‬‬ ‫ﺍﻟﻘﻨﺎﻭﺹ‬ ‫‪٤‬‬
‫ﺯﺑﻴﺪ‬ ‫‪١٧‬‬ ‫ﲬﻴﺲ ﺍﻟﻮﺍﻋﻈﺎﺕ‬ ‫‪٥‬‬
‫ﺍﻟﺘﺮﻳﺒﺔ‬ ‫‪١٨‬‬ ‫ﻋﺒﺲ‬ ‫‪٦‬‬

‫)‪ (1‬ﺍﻧﻈﺮ‪ :‬ﻣﻠﺤﻖ ﺍﻟﻮﺛﺎﺋﻖ ﻭﺍﳌﺼﻮﺭﺍﺕ ﳕﻮﺫﺟﹰﺎ ﻟﻼﺳﺘﺒﻴﺎﻥ ﻋﻦ ﺍﻟﺼﻮﻓﻴﺔ ﺭﻗﻢ )‪.(١‬‬
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‫‪١٩‬‬
 ‫ﺍﳌـﺪﻳﻨــﺔ‬ ‫ﻡ‬ ‫ﺍﳌـﺪﻳﻨــﺔ‬ ‫ﻡ‬
‫ﺍﻟﺘﺤﻴﺘﺎ‬ ‫‪١٩‬‬ ‫ﻣﻴﺪﻱ‬ ‫‪٧‬‬
‫ﺍﳉﺮﺍﺣﻲ‬ ‫‪٢٠‬‬ ‫ﺣﺮﺽ‬ ‫‪٨‬‬
‫ﺍﶈﻂ‬ ‫‪٢١‬‬ ‫ﺍﳌﺮﺍﻭﻋﺔ‬ ‫‪٩‬‬
‫ﺣﻴﺲ‬ ‫‪٢٢‬‬ ‫ﺍﻟﻘﻄﻴﻊ‬ ‫‪١٠‬‬
‫ﺍﳋﻮﺧﺔ‬ ‫‪٢٣‬‬ ‫ﺑﺎﺟﻞ‬ ‫‪١١‬‬
‫ﺍﳌﺨﺎ‬ ‫‪٢٤‬‬ ‫ﺑﺮﻉ‬ ‫‪١٢‬‬

‫ﻭﻋﺪﺩ ﺳﻜﺎﻥ ﺍﳌﻨﺎﻃﻖ ﺍﻟﱵ ﴰﻠﻬﺎ ﺍﻻﺳﺘﺒﻴﺎﻥ ﻳﺰﻳﺪ ﻋﻠﻰ ﺍﳌﻠﻴﻮﻥ ﻭﺍﻟﻨﺼﻒ ﺗﻘﺮﻳﺒﹰﺎ‪ ،‬ﻭﻧﺴﺒﺔ ﺍﳌﺘﺼﻮﻓﺔ ﺃﻭ ﺍﳌﺘﺄﺛﺮﻳﻦ‬
‫ﺑﺎﻟﺘﺼﻮﻑ ﺇﱃ ﻋﺪﺩ ﺍﻟﺴﻜﺎﻥ )‪.(%٤٦‬‬

‫ﻭﻫﺬﺍ ﻋﺪﺩ ﻛﺒﲑ ﺟﺪﹰﺍ ﺳﺎﻫﻢ ﰲ ﻛﱪ ﻭﻛﺜﺮﺓ ﺍﳌﻨﺘﻤﲔ ﺇﱃ ﺍﻟﺼﻮﻓﻴﺔ ﻭﺍﻟﺘﺼﻮﻑ ﰲ ‪‬ﺎﻣﺔ ﻋﺎﻣﻼﻥ‪:‬‬

‫‪ -١‬ﻏﻠﺒﺔ ﺍﳉﻬﻞ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻋﺪﻡ ﻭﺟﻮﺩ ﻣﻦ ﻳﻨﺒﻬﻬﻢ ﺇﱃ ﺧﻄﺮ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺒﺪﻉ ﻭﺍﻟﻀﻼﻻﺕ‪.‬‬

‫‪ -٢‬ﺍﳉﺬﻭﺭ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻟﻠﺼﻮﻓﻴﺔ ﰲ ﻣﻨﺎﻃﻖ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ؛ ﺣﻴﺚ ﺇﻥ ﺍﻟﺼﻮﻓﻴﺔ ﺗﻀﺮﺏ ﺑﻌﻤﻖ ﰲ ﺗﺎﺭﻳﺦ ﻫﺬﻩ‬
‫ﺍﳌﻨﻄﻘﺔ‪.‬‬

‫ﻭﻫﺬﺍ ﺍﻟﻌﺪﺩ ﺍﻟﻜﺒﲑ ﻣﻦ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ ﻳﺸﻤﻞ ﲨﻴﻊ ﺷﺮﺍﺋﺢ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﺣﻴﺚ ﻳﻮﺟﺪ ﻋﻠﻰ ﻫﻴﺌﺎﺕ‬
‫ﻭﻛﻴﺎﻧﺎﺕ ﻣﺘﻨﻮﻋﺔ ﻭﻣﺘﻌﺪﺩﺓ ﻓﻴﻮﺟﺪﻭﻥ ﻋﻠﻰ ﻫﻴﺌﺔ‪:‬‬

‫‪ -١‬ﻣﺮﺍﻛﺰ ﻋﻠﻤﻴﺔ ﻣﺒﺜﻮﺛﺔ ﰲ ﻣﻨﺎﻃﻖ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ ﺑﻨﺴﺒﺔ )‪.(%٢٤‬‬

‫‪ -٢‬ﻣﺪﺍﺭﺱ ﺷﺮﻋﻴﺔ ﺑﻨﺴﺒﺔ )‪.(%١٩‬‬

‫‪ -٣‬ﺷﺨﺼﻴﺎﺕ ﺑﺎﺭﺯﺓ ﺑﻨﺴﺒﺔ )‪ (%٩٥‬ﻣﻦ ﻣﻨﺎﻃﻖ ﺍﻟﺪﺭﺍﺳﺔ‪.‬‬

‫ﻭﻫﺬﻩ ﺍﻟﺸﺨﺼﻴﺎﺕ ﻣﻨﻬﻢ‪:‬‬

‫ﺃ( ﺍﻟﻌﻠﻤﺎﺀ ﺑﻨﺴﺒﺔ )‪.(%٧٦‬‬

‫ﺏ( ﺍﻷﻋﻴﺎﻥ ﺑﻨﺴﺒﺔ )‪.(%٨٥‬‬

‫ﺝ( ﺍﻟﺘﺠﺎﺭ ﺑﻨﺴﺒﺔ )‪.(%٨١‬‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
‫‪٢٠‬‬
 ‫ﺩ( ﺍﳌﻨﺎﺻﻴﺐ )‪.(%٥٧‬‬

‫ﻭﺃﻣﺎ ﺍﻟﻌﻮﺍﻡ ﻣﻦ ﺍﻟﺼﻮﻓﻴﺔ ﻓﺈﻥ ﻧﺴﺒﺘﻬﻢ ﰲ ﺍﳌﻨﺎﻃﻖ ﺍﻟﱵ ﴰﻠﺘﻬﺎ ﺍﻟﺪﺭﺍﺳﺔ )‪ (%١٠٠‬ﲝﻴﺚ ﻻ ﻳﻜﺎﺩ ﲣﻠﻮ ﻣﻨﻬﻢ‬
‫ﻣﻨﻄﻘﺔ‪.‬‬

‫ﺡ ﳐﺘﻠﻔﺔ‪ ،‬ﻓﻤﻦ‬
‫ﻭﻗﺪ ﻛﺎﻥ ﳍﺬﻩ ﺍﳍﻴﺌﺎﺕ ﻭﺍﳌﺮﺍﻛﺰ ﻭﺍﻟﺸﺨﺼﻴﺎﺕ ﺩﻭﺭﻫﻢ ﺍﻟﺒﺎﺭﺯ ﻭﺍﻟﺒﺎﻟﻎ ﺍﻷﺛﺮ ﻋﻠﻰ ﺍ‪‬ﺘﻤﻊ ﰲ ﻧﻮﺍ ٍ‬
‫ﺃﺑﺮﺯ ﺃﻧﻮﺍﻉ ﺍﻟﺘﺄﺛﲑ ﺍﻟﱵ ﻛﺎﻥ ﳍﺎ‪:‬‬

‫‪ -١‬ﺍﻟﺘﺄﺛﲑ ﺍﻟﻌﻠﻤﻲ ﻭﻛﺎﻥ ﺑﻨﺴﺒﺔ )‪.(%٦٧‬‬

‫‪ -٢‬ﺍﻟﺘﺄﺛﲑ ﺍﳌﺎﱄ ﻭﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﻛﺎﻥ ﺑﻨﺴﺒﺔ )‪.(%٦٢‬‬

‫‪ -٣‬ﺍﻟﺘﺄﺛﲑ ﺍﻹﻋﻼﻣﻲ ﻭﻛﺎﻥ ﺑﻨﺴﺒﺔ )‪.(%١٩‬‬

‫‪ -٤‬ﺍﻟﺘﺄﺛﲑ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻓﺘﺼﻞ ﻧﺴﺒﺘﻪ ﺇﱃ )‪ (%٧١‬ﰲ ﳎﻤﻞ ﻣﻨﺎﻃﻖ ﺍﻻﺳﺘﺒﻴﺎﻥ‪.‬‬

‫ﻭﻗﺪ ﴰﻠﺖ ﺍﻟﺪﺭﺍﺳﺔ ﺟﻮﺍﻧﺐ ﻋﺪﺓ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ‪:‬‬

‫‪ -١‬ﺍﳉﺎﻧﺐ ﺍﻟﻌﻘﺪﻱ‪.‬‬

‫‪ -٢‬ﺍﳉﺎﻧﺐ ﺍﻟﻌﻠﻤﻲ‪.‬‬

‫‪ -٣‬ﺍﳉﺎﻧﺐ ﺍﻟﺪﻋﻮﻱ‪.‬‬

‫‪ -٤‬ﺍﳉﺎﻧﺐ ﺍﻻﺟﺘﻤﺎﻋﻲ‪.‬‬

‫‪ -٥‬ﺍﳉﺎﻧﺐ ﺍﻟﺴﻴﺎﺳﻲ‪.‬‬

‫ﻭﰲ ﺧﺘﺎﻡ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻧﺬﻛﺮ ﺷﻴﺌﹰﺎ ﻣﻦ ﻗﺼﺺ ﻭﺃﺧﺒﺎﺭ ﺍﻟﺼﻮﻓﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﻭﺳﻨﻔﺼﻞ ﺍﻟﻘﻮﻝ ﻋﻠﻰ ﻫﺬﻩ ﺍﳉﻮﺍﻧﺐ‬
‫‪-‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ -‬ﺟﺎﻧﺒﹰﺎ ﺗﻠﻮ ﺍﻵﺧﺮ‪:‬‬

‫ﺃﻭ ﹰﻻ‪ :‬ﺍﳉﺎﻧﺐ ﺍﻟﻌﻘﺪﻱ‪:‬‬

‫ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﻓﺈﻥ ﺍﻟﺼﻮﻓﻴﺔ ﲟﺎ ﲢﻤﻠﻪ ﻣﻦ ﺑﺪﻉ ﻭﺿﻼﻻﺕ ﻭﺍﳓﺮﺍﻑ ﻣﺒﲔ ﻋﻦ ﻣﻨﻬﺞ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻗﺪ‬
‫ﺧﺮﺟﺖ ﻋﻠﻴﻨﺎ ﺍﻟﻴﻮﻡ ﺑﺜﻮﺏ ﺟﺪﻳﺪ ﻭﺣﻠﺔ ﻋﺼﺮﻳﺔ ﻣﻊ ﺣﻔﺎﻇﻬﺎ ﻋﻠﻰ ﻣﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﻣﻦ ﻃﺮﻕ ﻭﻋﻘﺎﺋﺪ ﻭﻧﺴﻚ‪،‬‬
‫ﻭﺳﻨﺘﻌﺮﺽ ﰲ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ ﺇﱃ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻌﻘﺪﻳﺔ ﻣﻦ ﺧﻼﻝ ﻣﺎ ﻳﻠﻲ‪:‬‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬

‫‪٢١‬‬
 ‫)‪ (١‬ﺍﻟﺸﺮﻙ ﻭﺍﻟﺒﺪﻉ ﻋﻨﺪ ﺍﻟﺼﻮﻓﻴﺔ‪:‬‬

‫)ﺃ( ﺍﻟﺸﺮﻙ‪:‬‬

‫ﻓﻘﺪ ﻗﺎﻣﺖ ﺍﻟﺼﻮﻓﻴﺔ ﺑﺘﺸﺠﻴﻊ ﺍﻟﺰﻳﺎﺭﺍﺕ ﺍﻟﺸﺮﻛﻴﺔ ﻭﺍﻟﺒﺪﻋﻴﺔ ﻭﺩﻓﻊ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﺎ ﻭﲡﺪﻳﺪ ﺑﻌﺾ ﺍﻟﺰﻳﺎﺭﺍﺕ ﺍﻟﱵ‬
‫ﺍﻧﺪﺛﺮﺕ ﻭﻧﺴﻴﻬﺎ ﺍﻟﻨﺎﺱ ﻭﻋﻔﻰ ﻋﻠﻴﻬﺎ ﺍﻟﺰﻣﺎﻥ ﻭﺇﻋﺎﺩﺓ ﺑﻨﺎﺀ ﻣﺎ ‪‬ﺪﻡ ﻣﻦ ﺍﻷﺿﺮﺣﺔ ﻭﺍﻟﻘﺒﻮﺭ‪.‬‬

‫ﻓﻘﺪ ﺃﺣﻴﻴﺖ ﻛﺜﲑ ﻣﻦ ﺍﻟﺰﻳﺎﺭﺍﺕ ﻭﺍﻷﺿﺮﺣﺔ ﻭﺣﺾ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺯﻳﺎﺭﺓ ﺗﻠﻚ ﺍﻷﺿﺮﺣﺔ ﻭﺍﻟﻘﺒﻮﺭ ﻭﺗﻘﺪﱘ ﺍﻟﻘﺮﺍﺑﲔ‬
‫ﻭﺫﺑﺢ ﺍﻟﻨﺴﺎﺋﻚ ﻟﺘﻠﻚ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻭﻟﻘﺪ ﺃﻋﻴﺪ ﺇﺣﻴﺎﺀ ﺯﻳﺎﺭﺗﲔ ﰲ ﻣﺪﻳﻨﺔ ﺍﳊﺪﻳﺪﺓ ﺑﻌﺪ ﺃﻥ ﻧﺴﻴﺖ‪ ،‬ﻭﺣﺾ ﺍﻟﻨﺎﺱ ﻋﻠﻰ‬
‫ﺯﻳﺎﺭ‪‬ﺎ ﻭﺃﻗﻴﻤﺖ ﺍﻟﻄﻘﻮﺱ ﺍﻟﺸﺮﻛﻴﺔ ﻋﻨﺪﻫﺎ‪ ،‬ﻭﺃﻣﺎ ﰲ ﺍﻟﻘﺮﻯ ﻭﺍﻷﺭﻳﺎﻑ ﻓﺈﻥ ﺍﻟﻘﺒﻮﺭ ﻭﺍﻟﺰﻳﺎﺭﺍﺕ ﺍﻟﱵ ﺃﺣﻴﻴﺖ‬
‫ﺑﺎﻟﻌﺸﺮﺍﺕ‪.‬‬

‫ﻭﺃﻣﺎ ﺍﻟﺰﻳﺎﺭﺍﺕ ﻭﺍﻷﺿﺮﺣﺔ ﺍﻟﻘﺎﺋﻤﺔ ﻣﻦ ﻗﺒﻞ ﻓﺈ‪‬ﺎ ﺑﺎﳌﺎﺋﻴﲔ‪.‬‬

‫ﻭﺍﻟﺬﻱ ﻇﻬﺮ ﻟﻨﺎ ﻣﻦ ﺧﻼﻝ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳌﻴﺪﺍﻧﻴﺔ ﺍﻟﱵ ﻗﻤﻨﺎ ‪‬ﺎ ﺃﻥ ﻟﻠﺼﻮﻓﻴﺔ ﺩﻭﺭﹰﺍ ﻛﺒﲑﹰﺍ ﻓﻌﺎ ﹰﻻ ﰲ ﻧﺸﺮ ﺍﻟﺸﺮﻙ ﺑﺎﷲ‬
‫ﻋﺰ ﻭﺟﻞ ﻣﻦ ﺫﺑﺢ ﻟﻐﲑ ﺍﷲ ﻭﻧﺬﺭ ﻭﻃﻮﺍﻑ ﻭﻃﻠﺐ ﻟﻠﺸﻔﺎﺀ ﻣﻦ ﺍﻟﻘﺒﻮﺭ ﻭﺍﻷﺿﺮﺣﺔ ﺍﻟﱵ ﻳﺰﻋﻢ ﺃ‪‬ﺎ ﻷﻭﻟﻴﺎﺀ ﳝﻨﺤﻮﻥ ﻣﻦ‬
‫ﺍﻟﺘﻘﺪﻳﺲ ﻭﺍﻟﺘﻌﻈﻴﻢ‪ ،‬ﻭﻳﺮﻓﻌﻮﻥ ﺇﱃ ﻣﺮﺍﺗﺐ ﻻ ﲢﻖ ﻟﻸﻧﺒﻴﺎﺀ؛ ﺑﻞ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻓﻴﺴﺄﻟﻮ‪‬ﻢ ﺍﻟﺸﻔﺎﺀ‬
‫ﻭﻗﻀﺎﺀ ﺍﳊﻮﺍﺋﺞ ﻭﺗﻔﺮﻳﺞ ﺍﻟﻜﺮﺑﺎﺕ ﻭﻳﺴﺘﻌﻴﻨﻮﻥ ‪‬ﻢ ﻭﻳﺴﺘﻌﻴﺬﻭﻥ ‪‬ﻢ ﻣﻦ ﺩﻭﻥ ﺍﷲ؛ ﺑﻞ ﻳﺴﺄﻟﻮ‪‬ﻢ ﺍﻟﺸﻔﺎﻋﺔ ﻭﻳﻄﻠﺒﻮ‪‬ﻢ‬
‫ﺍﻟﻮﻟﺪ ﻭﺍﻟﺬﺭﻳﺔ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﻌﺎﻝ ﺍﻟﺸﺮﻛﻴﺔ‪ .‬ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ‪ ،‬ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ‪.‬‬

‫ﻭﻟﻘﺪ ﺗﺒﲔ ﻟﻨﺎ ﻣﻦ ﺧﻼﻝ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳌﻴﺪﺍﻧﻴﺔ ﺃﻥ ﻋﺪﺩ ﺍﳌﺰﺍﺭﺍﺕ ﻭﺍﻷﺿﺮﺣﺔ ﺍﻟﱵ ﺗﻘﺼﺪ ﻭﻳﻄﻠﺐ ﻣﻨﻬﺎ ﻗﻀﺎﺀ‬
‫ﺍﳊﺎﺟﺎﺕ ﻣﺎ ﻳﻘﺮﺏ ﻣﻦ ﺍﳌﺎﺋﱵ ﺿﺮﻳﺢ‪.‬‬

‫ﻭﺃﻣﺎ ﺍﻟﻘﺎﺋﻤﻮﻥ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺰﺍﺭﺍﺕ ﻭﺍﻷﺿﺮﺣﺔ‪ ،‬ﻓﻤﻨﻬﻢ ﺍﻟﻌﻠﻤﺎﺀ ﺑﻨﺴﺒﺔ )‪ ،(%١٤‬ﻭﻣﻨﻬﻢ ﺍﳌﻨﺎﺻﻴﺐ ﺑﻨﺴﺒﺔ‬
‫)‪ ،(%٥٢‬ﻭﻣﻨﻬﻢ ﺍﻟﻌﻮﺍﻡ ﺑﻨﺴﺒﺔ )‪ ،(%٥٢‬ﻭﻣﻨﻬﻢ ﺍﻷﻋﻴﺎﻥ ﺑﻨﺴﺒﺔ )‪ ،(%١٩‬ﻭﻣﻨﻬﻢ ﺍﳌﺮﺗﺰﻗﺔ ﻭﺍﻟﻨﻔﻌﻴﻮﻥ ﺑﻨﺴﺒﺔ‬
‫)‪.(%٤٣‬‬

‫ﻭﺃﻣﺎ ﻛﺜﺎﻓﺔ ﺍﳊﻀﻮﺭ ﻭﺿﻌﻔﻪ ﻣﻦ ﺍﻟﺰﺍﺋﺮﻳﻦ ﻓﻴﺨﺘﻠﻒ ﻣﻦ ﻣﻨﻄﻘﺔ ﻷﺧﺮﻯ‪ ،‬ﻓﺎﻟﺰﻳﺎﺭﺍﺕ ﺍﻟﱵ ﲢﻈﻰ ﲝﻀﻮﺭ ﻛﺒﲑ‬
‫ﺗﺒﻠﻎ ﻧﺴﺒﺘﻬﺎ )‪ (%٤٣‬ﺑﻴﻨﻤﺎ ﺍﻟﺰﻳﺎﺭﺍﺕ ﺍﻟﱵ ﺣﻀﻮﺭﻫﺎ ﻣﺘﻮﺳﻂ ﻓﺈﻥ ﻧﺴﺒﺘﻬﺎ )‪ (%٣٨‬ﻭﺃﻣﺎ ﺍﻟﱵ ﺣﻀﻮﺭﻫﺎ ﺿﻌﻴﻒ‬
‫ﻓﺘﺼﻞ ﻧﺴﺒﺘﻬﺎ ﺇﱃ )‪.(%٤٨‬‬

‫ﻭﺃﻏﻠﺐ ﻫﺬﻩ ﺍﳌﺰﺍﺭﺍﺕ ﺗﻘﺎﻡ ﳍﺎ ﺯﻳﺎﺭﺍﺕ ﺳﻨﻮﻳﺔ ﺑﻨﺴﺒﺔ )‪ (%٧٦‬ﻭﺯﻳﺎﺭﺍﺕ ﻣﻮﲰﻴﺔ ﺑﻨﺴﺒﺔ )‪ (%٩‬ﻭﺃﻣﺎ )‪(%٣٨‬‬
‫ﻣﻦ ﺍﳌﺰﺍﺭﺍﺕ ﻓﺈﻥ ﺯﻳﺎﺭﺍ‪‬ﺎ ﻋﺎﻣﺔ ﻃﻮﺍﻝ ﺍﻟﻌﺎﻡ ﻟﻴﺲ ﳍﺎ ﻣﻮﻋﺪ ﳏﺪﺩ ﺗﺰﺍﺭ ﻓﻴﻪ‪.‬‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬

‫‪٢٢‬‬
 ‫ﻭﺑﻌﺾ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺭﺍﺕ ﲢﻈﻰ ﺑﺪﻋﻢ ﺍﳌﺴﺌﻮﻟﲔ ﰲ ﺑﻌﺾ ﺍﳌﻨﺎﻃﻖ ﳍﺎ‪ ،‬ﻭﺫﻟﻚ ﺑﻨﺴﺒﺔ )‪ (%٣٨‬ﻭﺑﻌﻀﻬﺎ ﺗﺪﻋﻢ ﻣﻦ‬
‫ﺑﻌﺾ ﺍﳌﻨﺘﻔﻌﲔ ‪‬ﺎ ﺣﺴﺐ ﻣﺎ ﺗﻘﺘﻀﻴﻪ ﻣﺼﻠﺤﺘﻬﻢ‪ ،‬ﻭﺫﻟﻚ ﺑﻨﺴﺒﺔ )‪.(%٩‬‬

‫ﻭﻫﺬﻩ ﺍﻟﺰﻳﺎﺭﺍﺕ ﻭﺍﻷﺿﺮﺣﺔ ﻭﺍﻟﱵ ﻳﺬﺑﺢ ﻋﻨﺪﻫﺎ ﻭﻳﻄﺎﻑ ﺣﻮﳍﺎ ﻭﻳﺘﱪﻙ ‪‬ﺎ ﻭﻳﺘﻮﺳﻞ ﺑﻞ ﻳﺴﺘﻐﺎﺙ ‪‬ﺎ ﻭﺗﺪﻋﻰ‬
‫ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻭﻳﻄﻠﺐ ﻣﻨﻬﺎ ﺍﻟﺴﻘﻴﺎ ﻭﺍﻟﻐﻴﺚ‪ ،‬ﻭﻳﺴﺠﺪ ﳍﺎ‪ ،‬ﻭﺗﺸﺪ ﺇﻟﻴﻬﺎ ﺍﻟﺮﺣﺎﻝ‪ ،‬ﻭﻳﺄﺗﻴﻬﺎ ﺍﻟﺴﺤﺮﺓ ﻭﺍ‪‬ﺎﺫﻳﺐ‪ ،‬ﻭﺗﻘﺎﻡ‬
‫ﻋﻨﺪﻫﺎ ﺍﻟﺮﻗﺼﺎﺕ ﻭﺍﻟﻠﻬﻮ ﻭﺍﻟﻠﻌﺐ‪ ،‬ﻭﳛﺼﻞ ﺍﻻﺧﺘﻼﻁ ﺑﲔ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﻛﺄ‪‬ﺎ ﺃﻋﻴﺎﺩ ﺑﻞ ﻫﻲ ﺃﻋﻴﺎﺩ ﻣﻦ ﺃﻋﻴﺎﺩ‬
‫ﺍﳉﺎﻫﻠﻴﺔ ﺍﻷﻭﱃ‪ ،‬ﻭﻛﺬﺍ ﺍﳊﻠﻒ ‪‬ﺎ ﺇﺫﺍ ﺃﺭﻳﺪ ﺗﻌﻈﻴﻢ ﺍﻟﻴﻤﲔ ﻭﺗﻐﻠﻴﻈﻬﺎ‪ ،‬ﻭﻫﻮ ﺃﻣﺮ ﻣﻨﺘﺸﺮ‪.‬‬

‫ﻫﺬﻩ ﺍﻟﺰﻳﺎﺭﺍﺕ ﺗﺸﺠﻊ ﻣﻦ ﻗﺒﻞ ﺍﻟﺼﻮﻓﻴﺔ ﻋﻠﻤﺎﺋﻬﻢ ﻭﺩﻋﺎ‪‬ﻢ ﻭﻃﻼﺏ ﺍﻟﻌﻠﻢ ﻣﻨﻬﻢ؛ ﺑﻞ ﻳﺼﻞ ﺍﻷﻣﺮ ﺑﺒﻌﻀﻬﻢ‬
‫ﻟﻠﺬﻫﺎﺏ ﺇﱃ ﺗﻠﻚ ﺍﻟﺰﻳﺎﺭﺍﺕ ﻭﺣﺚ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ ﻭﺍﻟﺪﻋﻮﺓ ﺇﻟﻴﻬﺎ ﻣﻦ ﻋﻠﻰ ﺭﺀﻭﺱ ﺍﳌﻨﺎﺑﺮ ﰲ ﺧﻄﺐ ﺍﳉﻤﻌﺔ‬
‫ﻭﺍﶈﺎﺿﺮﺍﺕ ﺍﻟﻌﺎﻣﺔ‪.‬‬

‫ﻭﻟﻌﻈﻴﻢ ﺧﻄﺮ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﺟﺴﻴﻢ ﺿﺮﺭﻩ ﻓﻘﺪ ﺃﻓﺮﺩﻧﺎﻩ ﺑﻔﺼﻞ ﻣﺴﺘﻘﻞ ﻫﻮ ﺍﻟﻔﺼﻞ )ﺍﻟﺮﺍﺑﻊ(‪.‬‬

‫)ﺏ( ﺑﺪﻉ ﺍﻻﻋﺘﻘﺎﺩ‪:‬‬

‫ﺣﻴﺚ ﺇﻥ ﺍﻟﻌﻘﻴﺪﺓ ﺍﳌﻌﺘﻤﺪﺓ ﻟﺪﻯ ﻏﺎﻟﺒﻴﺔ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ ﻫﻲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻷﺷﻌﺮﻳﺔ‪ ،‬ﺣﻴﺚ ﺃﻥ ﺍﳌﺪ ﺍﳌﺬﻫﱯ‬
‫ﻷﻏﻠﺒﻬﻢ ﺷﺎﻓﻌﻲ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﻛﺎﻥ ﻣﻨﻬﻢ ﻣﺪﻩ ﺍﳌﺬﻫﱯ ﺣﻨﻔﻲ ﻓﻌﻘﻴﺪ‪‬ﻢ ﻣﺎﺗﺮﻳﺪﻳﺔ‪.‬‬

‫ﻭﳑﺎ ﳛﺴﻦ ﺍﻹﳝﺎﺀ ﺇﻟﻴﻪ ﺃﻥ ﺍﳌﺬﻫﺒﲔ‪ :‬ﺍﻷﺷﻌﺮﻱ ﻭﺍﳌﺎﺗﺮﻳﺪﻱ ﰲ ﻣﺮﺍﺣﻠﻬﻤﺎ ﺍﳌﺘﺄﺧﺮﺓ ﺣﺼﻞ ﺑﻴﻨﻬﻤﺎ ﺗﻮﺍﻓﻖ ﻛﺒﲑ‪،‬‬
‫ﲝﻴﺚ ﺃﻥ ﻗﻀﺎﻳﺎ ﺍﳋﻼﻑ ﺑﻴﻨﻬﻤﺎ ﻃﻔﻴﻔﺔ ﻭﻓﺮﻋﻴﺔ‪.‬‬

‫ﻭﻧﺘﺞ ﻋﻤﺎ ﺳﺒﻖ ﺗﻘﺮﻳﺮﻩ ﺃﻣﻮﺭ‪:‬‬

‫‪ -١‬ﺗﺪﺭﻳﺲ ﻛﺘﺐ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻷﺷﻌﺮﻳﺔ ﻛﺠﻮﻫﺮﺓ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺷﺮﻭﺣﻬﺎ‪ ،‬ﻭﻋﻘﻴﺪﺓ ﺍﻟﻌﻮﺍﻡ ﻭﺷﺮﻭﺣﻬﺎ‪ ،‬ﻭﺗﻘﺮﻳﺮ ﻣﺎ‬
‫ﻓﻴﻬﺎ ﻣﻦ ﺍﳓﺮﺍﻑ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﺼﻔﺎﺕ ﻭﺍﻹﳝﺎﻥ ﻭﺍﻟﻘﺪﺭ ﻭﻏﲑﻫﺎ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﺪﻳﻦ‪.‬‬

‫‪ -٢‬ﺍﻟﻌﻨﺎﻳﺔ ﺑﺘﺪﺭﻳﺲ ﺍﻟﺸﺒﻪ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻜﺘﺐ ﺍﻟﱵ ﺗﻌﲎ ﺑﺬﻟﻚ‪ ،‬ﻛﻤﺼﻨﻔﺎﺕ ﺣﺴﻦ‬
‫ﺍﻟﺴﻘﺎﻑ ﻭﳏﻤﺪ ﻋﻠﻮﻱ ﺍﳌﺎﻟﻜﻲ ﻭﻋﻤﺮ ﻋﺒﺪ ﺍﷲ ﻛﺎﻣﻞ ﻭﻏﲑﻫﻢ‪.‬‬

‫‪ -٣‬ﳏﺎﺭﺑﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻋﻘﻴﺪﺓ ﻭﻣﻨﻬﺠﹰﺎ ﻭﻋﻠﻤﺎﺀ ﻭﻣﺼﻨﻔﺎﺕ‪.‬‬

‫)ﺝ( ﺑﺪﻉ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻨﺴﻚ‪:‬‬

‫ﺇﻥ ﺍﻟﺼﻮﻓﻴﺔ ﻳﻘﻮﻡ ﺃﺳﺎﺱ ﺩﻳﻨﻬﺎ ﻋﻠﻰ ﺍﻟﻨﺴﻚ ﺍﳌﺒﺘﺪﻉ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﶈﺪﺛﺔ‪ ،‬ﻭﻟﻘﺪ ﻭﻟﻌﻮﺍ ﺑﺎﻷﻭﺭﺍﺩ ﻭﺍﻷﺣﺰﺍﺏ‬
‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
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 ‫ﻭﺍﻷﺫﻛﺎﺭ ﺍﻟﺒﺪﻋﻴﺔ ﻭﺻﻨﻔﻮﺍ ﻓﻴﻬﺎ ﺍﳌﺼﻨﻔﺎﺕ ﻭﺍﻷﺟﺰﺍﺀ‪ ،‬ﻓﻠﻜﻞ ﻃﺮﻳﻘﺔ ﻭﺭﺩﻫﺎ ﺍﻟﺬﻱ ﳜﺼﻬﺎ‪ ،‬ﺑﻞ ﺻﺎﺭ ﻟﻜﻞ ﺷﻴﺦ‬
‫ﻃﺮﻳﻘﺔ ﺃﻭ ﻋﺎﱂ ﰲ ﻃﺮﻳﻘﺔ ﻭﺭﺩ ﳜﺼﻪ ﻭﺃﺫﻛﺎﺭ ﳜﺘﺺ ﺑﺎﻟﺘﻌﺒﺪ ‪‬ﺎ‪ ،‬ﻭﰲ ﺍﻟﻔﺼﻞ ﺍﳋﺎﺹ ﺑﺎﳌﺼﻨﻔﺎﺕ ﺍﳌﻌﺘﻤﺪﺓ ﻟﺪﻯ‬
‫ﺍﻟﺼﻮﻓﻴﺔ ﺑﺘﻬﺎﻣﺔ ﺍﻟﻴﻤﻦ ﺃﻭﺭﺩﻧﺎ ﲨﻠﺔ ﻣﻦ ﺗﻠﻚ ﺍﻷﻭﺭﺍﺩ ﻭﺍﻷﺟﺰﺍﺀ ﺍﻟﺬﻛﺮﻳﺔ‪.‬‬

‫ﻭﺃﻣﺎ ﺍﻻﺣﺘﻔﺎﻝ ﺑﺎﳌﻮﺍﻟﺪ ﻭﺍﻷﻋﻴﺎﺩ ﺍﻟﺒﺪﻋﻴﺔ ﻓﺤﺪﺙ ﻭﻻ ﺣﺮﺝ‪ ،‬ﻓﺎﻻﺣﺘﻔﺎﻝ ﺑﺎﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ ﻭﺑﺬﻛﺮﻯ ﺍﻹﺳﺮﺍﺀ‬
‫ﻭﺍﳌﻌﺮﺍﺝ ﻭﺍﻟﱵ ﺗﺴﻤﻰ ﺍﻟﺮﺟﻴﺒﺔ ﻭﺑﺎﻟﻨﺼﻒ ﻣﻦ ﺷﻬﺮ ﺷﻌﺒﺎﻥ ﻭﻳﺴﻤﻮ‪‬ﺎ ﺍﻟﺸﻌﺒﺎﻧﻴﺔ ﺃﻭ ﻋﻴﺪ ﺍﻟﺒﻬﺠﺔ )ﺃﻱ‪ :‬ﺍﻟﻔﺮﺡ‬
‫ﻭﺍﻟﺴﺮﻭﺭ( ﻭﺍﻻﺣﺘﻔﺎﻝ ﺑﺎﳍﺠﺮﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺑﺎﻧﻘﻀﺎﺀ ﺍﳊﻮﻝ ﻭﺍﳌﻮﺍﻟﺪ ﻭﺍﻟﺪﺭﻭﺱ ﰲ ﻋﺰﺍﺀ ﺍﻷﻣﻮﺍﺕ ﻭﻏﲑﻫﺎ ﻣﻦ‬
‫ﺍﻻﺣﺘﻔﺎﻻﺕ ﺍﻟﺒﺪﻋﻴﺔ‪ ،‬ﻛﻞ ﺫﻟﻚ ﳑﺎ ﲤﻴﺰﺕ ﺑﻪ ﺍﻟﺼﻮﻓﻴﺔ ﻭﺻﺎﺭ ﻋﻼﻣﺔ ﻓﺎﺭﻗﺔ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳊﺪﻳﺚ‪.‬‬

‫ﻭﲦﺔ ﺑﺪﻉ ﺃﺧﺮﻯ ﻋﻨﺪ ﺍﻟﺼﻮﻓﻴﺔ ﻛﺘﺨﺼﻴﺺ ﺷﻬﺮ ﺭﺟﺐ ﻟﻘﺮﺍﺀﺓ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺗﱪﻛﹰﺎ‪ ،‬ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‬
‫ﻭﺇﻫﺪﺍﺀ ﺛﻮﺍﺑﻪ ﺇﱃ ﺃﺭﻭﺍﺡ ﺍﳌﻮﺗﻰ ﺳﻮﺍ ًﺀ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ ﺃﻭ ﻟﻴﺲ ﻋﻨﺪﻫﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺗﻠﻘﲔ ﺍﳌﻮﺗﻰ ﻭﺍﻻﺑﺘﻬﺎﻻﺕ ﺍﻟﺒﺪﻋﻴﺔ ﰲ‬
‫ﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺧﺮ ﻣﻦ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﻗﺮﺍﺀﺓ ﺳﻮﺭﺓ ﻳﺲ ﻋﻠﻰ ﺍﻷﻣﻮﺍﺕ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﺒﺪﻉ ﻭﺍﶈﺪﺛﺎﺕ‪.‬‬

‫)‪ (٢‬ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﻭﻣﻨﺎﻃﻘﻬﺎ ﻭﻛﻴﻔﻴﺔ ﺩﺧﻮﳍﺎ ﺍﻟﻴﻤﻦ‪:‬‬

‫ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﻣﻨﺎﻃﻖ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ ﻣﺘﻌﺪﺩﺓ ﻭﻛﺜﲑﺓ‪ ،‬ﻓﻤﻦ ﺃﺷﻬﺮﻫﺎ ﻭﺃﻛﺜﺮﻫﺎ ﺫﻳﻮﻋﹰﺎ ﻭﺍﻧﺘﺸﺎﺭﹰﺍ‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺸﺎﺫﻟﻴﺔ‪ ،‬ﻭﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻨﻘﺸﺒﻨﺪﻳﺔ ﻭﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﲑﻏﻴﻨﻴﺔ ﻭﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻘﺎﺩﺭﻳﺔ ﻭﺍﻟﻄﺮﻳﻘﺔ ﺍﻷﻫﺪﻟﻴﺔ ﻭﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺘﻴﺠﺎﻧﻴﺔ‬
‫ﻭﺍﻟﻄﺮﻳﻘﺔ ﺍﳋﺎﻣﺮﻳﺔ ﻭﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱪﻫﺎﻧﻴﺔ ﺍﻟﺪﺳﻮﻗﻴﺔ ﺍﻟﺸﺎﺫﻟﻴﺔ‪.‬‬

‫ﻭﺳﻨﻌﺮﻑ ﺑﺒﻌﺾ ﻫﺬﻩ ﺍﻟﻄﺮﻕ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ‪:‬‬

‫‪ -١‬ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺸﺎﺫﻟﻴﺔ‪ :‬ﻧﺴﺒﺔ ﺇﱃ ﺍﻟﺸﻴﺦ ﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺸﺎﺫﱄ )ﺕ ‪٦٥٦‬ﻫـ( ﻭﻟﻜﻦ ﺃﻭﻝ ﻣﻦ‬
‫ﺷﻬﺮﻫﺎ ﻭﻧﺸﺮﻫﺎ ﻭﻧﺸﺮ ﻋﻠﻮﻣﻬﺎ ﰲ ﺍﻟﻴﻤﻦ ﻫﻮ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻘﺮﺷﻲ ﺍﻟﺸﺎﺫﱄ )ﺕ‬
‫‪ (٨٢١‬ﻭﺍﺧﺘﺺ ﺑﺼﺤﺒﺔ ﺍﻟﺸﻴﺦ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺑﻦ ﺍﳌﻴﻠﻖ ﺍﻟﺸﺎﺫﱄ ﻭﻋﻨﻪ ﺃﺧﺬ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺸﺎﺫﻟﻴﺔ ﰒ ﺭﺟﻊ ﺍﻟﻴﻤﻦ‬
‫ﻭﺍﺳﺘﻮﻃﻦ ﻗﺮﻳﺔ ﺍﳌﺨﺎﺀ ﻭﻓﻴﻬﺎ ﺗﻮﰲ ﻭﻗﱪﻩ ‪‬ﺎ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻫﻲ ﺇﺣﺪﻯ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ‪‬ﺎﻣﺔ ﻭﺃﺗﺒﺎﻋﻬﺎ‬
‫ﻭﻣﺮﻳﺪﻭﻫﺎ ﰲ ﻛﻞ ﻣﻨﻄﻘﺔ ﻣﻦ ﻣﻨﺎﻃﻖ ‪‬ﺎﻣﺔ‪.‬‬

‫ﻭﺃﻣﺎ ﺍﻟﻘﺎﺋﻤﻮﻥ ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻭﺍﻟﺬﻳﻦ ﻳﺮﻭﻭ‪‬ﺎ ﻭﺧﻠﻔﺎﺋﻬﺎ ﺍﻟﺬﻳﻦ ﻳﻨﺸﺮﻭ‪‬ﺎ ﻓﻤﻨﻬﻢ ﺫﺭﻳﺔ ﺃﰊ ﺍﳊﺴﻦ ﺍﻟﺸﺎﺫﱄ ﰲ‬
‫ﺍﳌﺨﺎﺀ ﺣﻴﺚ ﻗﱪﻩ ﻭﻫﻢ ﺳﺪﻧﺔ ﺍﻟﻘﱪ ﻭﺃﺻﺤﺎﺏ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺸﺎﺫﻟﻴﺔ ﺍﻷﻭﻝ‪.‬‬

‫ﻭﻣﻨﻬﻢ ﺑﻨﻮ ﺍﳌﻜﺮﻡ ﰲ ﺍﳊﺪﻳﺪﺓ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻣﻜﺮﻡ ﻭﺍﺑﻨﻪ ﻋﺒﺪ ﺍﷲ ﻭﺃﺣﻔﺎﺩﻫﻢ ﻣﻦ ﺑﻌﺪﻫﻢ‪.‬‬

‫ﻭﻣﻨﻬﻢ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺸﺎﺫﱄ ﺑﺎﳉﺮﺍﺣﻲ‪.‬‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬

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 ‫‪ -٢‬ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻨﻘﺸﺒﻨﺪﻳﺔ‪ :‬ﻟﻘﺪ ﺩﺧﻠﺖ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻨﻘﺸﺒﻨﺪﻳﺔ ﺍﻟﻴﻤﻦ ﰲ ﺍﻟﻘﺮﻥ ﺍﳊﺎﺩﻱ ﻋﺸﺮ ﻋﻨﺪ ﺃﻭﻝ ﻧﺸﻮﺋﻬﺎ‬
‫ﺣﲔ ﺯﺍﺭ ﺍﻟﻴﻤﻦ ﻣﻨﺸﺆﻫﺎ ﺍﻟﺸﻴﺦ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺯﻛﺮﻳﺎ ﺍﻟﻌﺜﻤﺎﱐ ﺍﻟﻨﻘﺸﺒﻨﺪﻱ ﺍﳍﻨﺪﻱ )ﺕ‪ (١٠٥٠:‬ﺣﲔ ﻗﺪﻡ ﻣﻦ ﺍﳍﻨﺪ‬
‫ﺇﱃ ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ ﻭﺃﻗﺎﻡ ﻋﻨﺪ ﺑﲏ ﺍﻟﻌﺠﻴﻞ ﻓﺄﺧﺬﻫﺎ ﻋﻨﻪ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﻌﺠﻴﻞ ﻭﺃﻭﻻﺩﻩ‪.‬‬

‫ﻭﻛﺬﻟﻚ ﺃﺧﺬﻩ ﻋﻨﻪ ﳏﻤﺪ ﺑﺎﻗﻲ ﺍﳌﺰﺟﺎﺟﻲ ﻭﻋﻦ ﺍﳌﺰﺟﺎﺟﻲ ﺃﺗﺒﺎﻋﻪ ﻭﻣﺮﻳﺪﻭﻩ ﻣﻦ ﺑﻌﺪﻩ‪.‬‬

‫ﻭﺍﻟﻘﺎﺋﻤﻮﻥ ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻭﺍﳌﻨﺘﺴﺒﻮﻥ ﳍﺎ ﻭﻣﻦ ﻳﺮﻭﻳﻬﺎ‪ :‬ﻫﻢ ﺑﻨﻮ ﺍﻟﻌﺠﻴﻞ ﺑﺒﻴﺖ ﺍﻟﻔﻘﻴﻪ ﻭﺑﻨﻮ ﺍﳌﺰﺟﺎﺟﻲ ﺑﺰﺑﻴﺪ‪،‬‬
‫ﻭﻛﺬﺍ ﺑﻨﻮ ﺍﻟﻔﻘﲑ ﺯﺑﻴﺪ ﻭﻋﺎﻣﺔ ﺃﺳﺎﻧﻴﺪ ﺑﻴﺖ ﺍﻟﻔﻘﲑ ﻫﻲ ﺃﺳﺎﻧﻴﺪ ﺑﻴﺖ ﺍﳌﺰﺟﺎﺟﻲ ﺣﻴﺚ ﺑﻴﺖ ﺍﳌﺰﺟﺎﺟﻲ ﺃﺧﻮﺍﻝ ﺑﻴﺖ‬
‫ﺍﻟﻔﻘﲑ‪.‬‬

‫‪ -٣‬ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﲑﻏﻨﻴﺔ‪ :‬ﻭﻫﻲ ﺑﺎﺳﻢ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺜﻤﺎﻥ ﺍﳌﺮﻏﲏ ﻭﺍﻟﺬﻱ ﻭﺻﻞ ﺇﱃ ﻣﺪﻳﻨﺔ ﺍﳊﺪﻳﺪﺓ ﰲ ﺣﺪﻭﺩ‬
‫ﺳﻨﺔ )‪١٣٠٠‬ﻫـ( ﻭﺳﻜﻦ ﲝﺎﺭﺓ ﺍﻟﺸﺎﻡ ﻭﺑﲎ ﻣﻨـﺰﻟﺔ ﻓﻴﻬﺎ ﰒ ﺧﻠﻔﻪ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﲑﻏﻨﻴﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺒﻴﺪ ﺑﺎﺵ‬
‫)ﺕ‪ (١٣٤٤:‬ﻭﻃﻠﺖ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﲑﻏﻨﻴﺔ ﰲ ﻭﻟﺪﻩ ﻣﻦ ﺑﻌﺪﻩ ﻭﻻ ﺯﺍﻟﺖ ﻗﺎﺋﻤﺔ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﻭﺷﻴﺨﻬﺎ ﰲ ﻋﺼﺮﻧﺎ‬
‫ﺑﺎﳊﺪﻳﺪﺓ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺧﻠﻴﻔﺔ ﺍﳌﺪﻏﻔﻒ‪.‬‬

‫ﻭﺃﻣﺎ ﺍﻟﻘﺎﺋﻤﻮﻥ ﻋﻠﻴﻬﺎ ﰲ ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ ﻓﻬﻢ ﺑﻨﻮ ﺍﻟﻈﻬﲑ ﻭﺑﻨﻮ ﺍﻟﺪﺭﺏ‪.‬‬

‫‪ -٤‬ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻘﺎﺩﺭﻳﺔ‪ :‬ﻭﻫﻲ ﻣﻦ ﺃﺷﻬﺮ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ‪‬ﺎﻣﺔ‪ ،‬ﻭﻫﻲ ﻧﺴﺒﺔ ﺇﱃ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳉﻴﻼﱐ‬
‫ﺕ )‪٥٦١‬ﻫـ( ﻭﺃﻣﺎ ﻛﻴﻔﻴﺔ ﺩﺧﻮﻝ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻴﻤﻦ ﻓﻤﻦ ﺑﲔ ﻣﻦ ﹸﺫﻛﺮ ﺃ‪‬ﻢ ﺃﺧﺬﻭﺍ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻘﺎﺩﺭﻳﺔ ﻣﻦ ﺻﻮﻓﻴﺔ‬
‫ﺍﻟﻴﻤﻦ ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺍﳉﻌﺪ ﻭﺗﻮﰲ ﺑﻀﻊ ﻭﺳﺒﻌﲔ ﻭﺳﺒﻌﻤﺎﺋﺔ ﻭﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺣﺮﺑﺔ ﺕ )‪ (٧٩٤‬ﻭ‪‬ﺬﺍ‬
‫ﻳﻜﻮﻥ ﺩﺧﻮﻝ ﺍﻟﻄﺮﻳﻘﺔ ﺇﱃ ﺍﻟﻴﻤﻦ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﺃﻭ ﻗﺒﻠﻪ ﺑﻘﻠﻴﻞ‪.‬‬

‫ﻭﻳﺮﻭﻳﻬﺎ ﺑﻨﻮ ﺍﻟﻔﻘﲑ ﺑﺎﳊﺪﻳﺪﺓ ﺍﻟﺸﻴﺦ ﺍﻟﻌﺰﻱ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻓﻘﲑ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ‪ ،‬ﻭﻫﻜﺬﺍ ﺇﱃ ﺃﻥ‬
‫ﻳﺒﻠﻐﻮﺍ ﺇﱃ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳉﻴﻼﱐ‪.‬‬

‫ﻭﻛﻤﺎ ﻳﺮﻭﻱ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻘﺎﺩﺭﻳﺔ ﺑﻨﻮ ﺍﳌﺸﺮﻉ ﻭﺑﻨﻮ ﺍﻟﺰﺟﺎﺟﻲ ﺑﺰﺑﻴﺪ‪.‬‬

‫‪ -٥‬ﺍﻟﻄﺮﻳﻘﺔ ﺍﻷﻫﺪﻟﻴﺔ‪ :‬ﻧﺴﺒﺔ ﺇﱃ ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺑﻦ ﻋﻤﺮ ﺍﻷﻫﺪﻝ )ﺕ‪ (٦٠٩:‬ﻭﻗﱪﻩ ﺑﺎﳌﺮﺍﻭﻋﺔ ﻭﻳﻘﺎﻝ ﺃﻧﻪ ﺃﺧﺬﻫﺎ‬
‫ﰲ ﺍﻷﺻﻞ ﻋﻦ ﺭﺟﻞ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳉﻴﻼﱐ ﻳﺴﻤﻰ ﺍﻷﺣﻮﺭﻱ‪ ،‬ﻭﻗﺪ ﻛﺜﺮ ﺃﺻﺤﺎﺑﻪ ﻭﺃﺑﺘﺎﻋﻪ‬
‫ﻭﲣﺮﺝ ﺑﻪ ﲨﺎﻋﺔ ﳑﻦ ﺷﻬﺮ ﻣﻨﻬﻢ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﻐﻴﺚ ﺑﻦ ﲨﻴﻞ ﻭﺃﲪﺪ ﺑﻦ ﺃﰊ ﺍﳉﻌﺪ‪.‬‬

‫ﻭﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻘﺔ ﻫﻢ ﺑﻨﻮ ﺍﻷﻫﺪﻝ ﺑﺎﳌﺮﺍﻭﻋﺔ‪.‬‬

‫ﻭﺃﻣﺎ ﺑﻘﻴﺔ ﺍﻟﻄﺮﻕ ﻓﺎﳋﺎﻣﺮﻳﺔ ﲝﻴﺲ ﻭﺍﻟﺘﻴﺠﺎﻧﻴﺔ ﻭﻓﺪﺕ ﻗﺮﻳﺒﹰﺎ ﺇﱃ ﺯﺑﻴﺪ ﻭﺍﻟﻘﺎﺋﻢ ﻋﻠﻴﻬﺎ ﺭﺟﻞ ﻳﺪﻋﻰ ﳏﻤﺪ ﻋﺒﺪﻩ‬
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 ‫ﻏﺰﺍﱄ‪.‬‬

‫ﻭﺃﻣﺎ ﺍﻟﱪﻫﺎﻧﻴﺔ ﺍﻟﺪﺳﻮﻗﻴﺔ ﺍﻟﺸﺎﺫﻟﻴﺔ ﻓﻠﻘﺪ ﺍﻧﺘﺸﺮﺕ ﰲ ﺍﻟﻘﻨﺎﻭﺹ ﻭﺍﻟﺰﻳﺪﻳﺔ ﻭﺿﻮﺍﺣﻴﻬﺎ‪ ،‬ﻭﺍﻟﻘﺎﺋﻢ ﻋﻠﻴﻬﺎ ﺭﺟﻞ ﻳﻘﺎﻝ‬
‫ﳍﺎ ﺃﲪﺪ ﺷﻮﻋﻲ‪ ،‬ﻭﻗﺪ ﻭﻓﺪﺕ ﺇﱃ ﺍﻟﻴﻤﻦ ﻗﺮﻳﺒﹰﺎ ﻋﻦ ﻃﺮﻳﻖ ﻣﺪﺭﺱ ﺳﻮﺩﺍﱐ ﻗﺒﻞ ﻋﺪﺓ ﺳﻨﻮﺍﺕ )‪.(١‬‬

‫)‪ (٣‬ﺍﻟﺸﺒﻬﺎﺕ ﺍﳌﺜﺎﺭﺓ‪:‬‬

‫ﻳﻌﺘﻤﺪ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻋﺘﻤﺎﺩﹰﺍ ﻛﺒﲑﹰﺍ ﻋﻠﻰ ﺇﺛﺎﺭﺓ ﺍﻟﺸﺒﻬﺎﺕ ﻟﺘﻘﺮﻳﺮ ﺑﺎﻃﻠﻬﻢ‪ ،‬ﺷﺄ‪‬ﻢ ﺷﺄﻥ ﺃﻗﺮﺍ‪‬ﻢ ﻣﻦ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ‬
‫ﻭﺍﻟﺒﺪﻉ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺸﺒﻬﺎﺕ ﺍﻟﱵ ﻳﺜﲑﻭ‪‬ﺎ ﳐﺘﻠﻔﺔ ﻣﺎ ﺑﲔ ﺷﺒﻬﺎﺕ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻭﻫﻲ ﺑﻨﺴﺒﺔ )‪ (%٨١‬ﻭﺫﻟﻚ ﻣﻦ‬
‫ﺧﻼﻝ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳌﻴﺪﺍﻧﻴﺔ ﺍﻟﱵ ﰎ ﺇﻋﺪﺍﺩﻫﺎ ﰲ ﻣﻨﺎﻃﻖ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﻣﻨﻬﺎ ﺷﺒﻬﺎﺕ ﰲ ﺍﻟﻔﻘﻪ ﻭﺍﻷﺣﻜﺎﻡ ﺑﻨﺴﺒﺔ )‪(%٤٣‬‬
‫ﻭﲦﺔ ﺷﺒﻬﺎﺕ ﺃﺧﺮﻯ ﰲ ﺍﻷﺫﻛﺎﺭ ﻭﺍﻵﺩﺍﺏ ﻭﺍﻟﺴﻠﻮﻙ ﺑﻨﺴﺒﺔ )‪ (%٩‬ﻭﻫﺬﻩ ﺍﻟﺸﺒﻬﺎﺕ ﺗﺒﺚ ﻟﺸﺮﺍﺋﺢ ﳐﺘﻠﻔﺔ ﻣﻦ‬
‫ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻓﻤﻨﻬﺎ ﻣﺎ ﻳﻮﺟﻪ ﻟﻠﻌﻮﺍﻡ ﺑﻨﺴﺒﺔ )‪ (%٧١‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻮﺟﻪ ﻟﻠﻤﺜﻘﻔﲔ ﺑﻨﺴﺒﺔ )‪ (%٤٣‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻮﺟﻪ ﻟﻸﻋﻴﺎﻥ‬
‫ﻭﺍﳌﺴﺌﻮﻟﲔ ﺑﻨﺴﺒﺔ )‪.(%٣٨‬‬

‫ﻭﺃﻫﻢ ﺍﻟﺸﺒﻬﺎﺕ ﺍﳌﺜﺎﺭﺓ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺴﻠﻮﻙ‪:‬‬

‫‪ -١‬ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺰﻳﺎﺭﺍﺕ ﺍﻟﺸﺮﻛﻴﺔ ﻭﺍﻟﺒﺪﻋﻴﺔ ﲝﺠﺔ ﺗﻌﻈﻴﻢ ﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﻟﻘﻴﺎﻡ ﲝﻘﻬﻢ ﻭﻣﺎ ﳍﻢ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺎﺕ‬
‫ﻭﺍﳉﺎﻩ ﻋﻨﺪ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪.‬‬

‫‪ -٢‬ﺍﻟﺰﻋﻢ ﺑﺄﻥ ﺍﻻﺳﺘﻐﺎﺛﺔ ﻭﺍﻟﺬﺑﺢ ﻭﺍﻟﻨﺬﺭ ﻟﻐﲑ ﺍﷲ ﻟﻴﺲ ﻣﻦ ﺍﻟﺸﺮﻙ؛ ﺇﻣﺎ ﻷﻥ ﺍﻟﻌﺒﺎﺩﺓ ﳐﺼﻮﺻﺔ ﺑﺎﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺰﻛﺎﺓ ﻭﳓﻮﻫﺎ ﻭﺍﳌﺬﻛﻮﺭﺍﺕ ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﺃﻭ ﻷﻥ ﺍﻟﺸﺮﻙ ﺇﳕﺎ ﻫﻮ ﰲ ﺍﻋﺘﻘﺎﺩ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻟﻐﲑ ﺍﷲ‪.‬‬

‫‪ -٣‬ﺍﳋﻠﻂ ﺑﲔ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻻﺳﺘﻐﺎﺛﺔ‪ ،‬ﻭﻣﻦ ﰒ ﲡﻮﻳﺰ ﺍﻻﺳﺘﻐﺎﺛﺔ ﻭﺩﻋﺎﺀ ﻏﲑ ﺍﷲ ﺑﺪﻋﻮﻯ ﺃ‪‬ﺎ ﺗﻮﺳﻞ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫)) ﻳَﺎ ﹶﺃﱡﻳﻬَﺎ ﺍﱠﻟﺬِﻳ َﻦ ﺁ َﻣﻨُﻮﺍ ﺍﱠﺗﻘﹸﻮﺍ ﺍﻟﻠﱠ َﻪ ﻭَﺍْﺑَﺘﻐُﻮﺍ ِﺇﹶﻟْﻴ ِﻪ ﺍﹾﻟ َﻮﺳِﻴﹶﻠ ﹶﺔ ((]ﺍﳌﺎﺋﺪﺓ‪ [٣٥:‬ﻭﺍﻟﻮﺳﻴﻠﺔ ﻫﻲ‪ :‬ﻛﻞ ﻣﺎ ﻳﺘﻘﺮﺏ ﺑﻪ ﺇﱃ ﺍﷲ ﻣﻦ‬
‫ﺗﻮﺳﻞ ﲝﻲ ﺃﻭ ﻣﻴﺖ ﻭﻳﺮﻳﺪﻭﻥ ﺩﻋﺎﺀ ﺍﳌﻴﺖ ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﻪ ﺍﻟﺬﻱ ﻫﻮ ﻋﲔ ﺍﻟﺸﺮﻙ )‪.(٢‬‬

‫‪ -٤‬ﺍﻻﺣﺘﻔﺎﻝ ﺑﺎﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ ﻭﻏﲑﻩ ﻣﻦ ﺍﳌﻨﺎﺳﺒﺎﺕ ﺍﻟﺒﺪﻋﻴﺔ ﲝﺠﺔ ﳏﺒﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺃﻥ ﻣﻦ ﱂ‬
‫ﳛﺘﻔﻞ ﺑﺎﳌﻮﻟﺪ ﻓﻤﺎ ﻫﻮ ﺇﻻ ﻣﺒﻐﺾ ﻟﻠﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬

‫)‪ (1‬ﺍﻧﻈﺮ ﻟﻼﺳﺘﺰﺍﺩﺓ‪ :‬ﰲ ﺫﻛﺮ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﻭﺃﺳﺎﻧﻴﺪﻫﺎ ﻭﺷﻲﺀ ﻣﻦ ﻃﻘﻮﺳﻬﺎ‪.‬‬
‫ﺃ‪ -‬ﺍﻟﺪﺭﺓ ﺍﻟﻔﺮﻳﺪ ﰲ ﺗﺎﺭﻳﺦ ﺍﳊﺪﻳﺪﺓ ‪ -‬ﺃﲪﺪ ﻋﺜﻤﺎﻥ ﻣﻄﲑ ‪ -‬ﺹ )‪.(١٣٧ -١٣٤‬‬
‫ﺏ‪ -‬ﺍﻟﺰﻳﺎﺭﺍﺕ ﻭﺍﻷﻭﻟﻴﺎﺀ ﰲ ‪‬ﺎﻣﺔ ‪ -‬ﻋﺒﺪ ﺍﷲ ﺧﺎﺩﻡ ﺍﻟﻌﻤﺮﻱ ‪ -‬ﺹ )‪.(٥٦ -٣٠‬‬
‫ﺕ‪ -‬ﺍﻟﻘﺒﻮﺭﻳﺔ ﰲ ﺍﻟﻴﻤﻦ ‪ -‬ﺃﲪﺪ ﺣﺴﻦ ﺍﳌﻌﻠﻢ ‪ -‬ﺹ )‪.(٢٩١ -٢٨٨‬‬
‫)‪ (2‬ﺍﻧﻈﺮ‪ :‬ﻣﻠﺤﻖ ﺍﻟﻮﺛﺎﺋﻖ ﻭﺍﳌﺼﻮﺭﺍﺕ ﺭﻗﻢ )‪.(٢‬‬
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 ‫‪ -٥‬ﺇﻗﺮﺍﺭ ﻛﺜﲑ ﻣﻦ ﺍﻟﺒﺪﻉ ﺍﻟﺘﻌﺒﺪﻳﺔ ﰲ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ ﲝﺠﺔ ﻛﻮ‪‬ﺎ ﺑﺪﻋﺔ ﺣﺴﻨﺔ‪.‬‬

‫‪ -٦‬ﻭﺻﻒ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﺑﺎﻟﻮﻫﺎﺑﻴﺔ‪ ،‬ﻭﺃ‪‬ﻢ ﻣﺘﺸﺪﺩﻭﻥ ﰲ ﺍﻟﺪﻳﻦ ﻭﻳﻜﻔﺮﻭﻥ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺃﻥ ﺍﻟﺸﻴﺦ‬
‫ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟﻨﺠﺪﻱ ﺿﺎﻝ ﻛﺎﻓﺮ ﻋﻤﻴﻞ ﺟﺎﺳﻮﺱ ﻟﻼﳒﻠﻴﺰ‪ ،‬ﻭﺃﻥ ﺃﺗﺒﺎﻉ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻮﻫﺎﺑﻴﺔ ﻋﻤﻼﺀ‬
‫ﻭﻟﺪﻳﻬﻢ ﺃﻏﺮﺍﺽ ﺳﻴﺎﺳﻴﺔ‪ ،‬ﻭﻣﻦ ﰒ ﻧﻌﺘﻬﻢ ﺑﺄﺑﺸﻊ ﺍﻷﻭﺻﺎﻑ ﻭﺃﻗﺒﺤﻬﺎ ﻛﻜﺮﺍﻫﻴﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﲢﺮﱘ‬
‫ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﻭﺍﳌﻨﻊ ﻣﻦ ﺫﻛﺮ ﺍﷲ ﻭﺑﻐﺾ ﺍﻷﻭﻟﻴﺎﺀ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﻭﺻﺎﻑ ﺍﻟﻘﺒﻴﺤﺔ‪.‬‬

‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺍﳉﺎﻧﺐ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﺘﻌﻠﻴﻤﻲ‪:‬‬

‫ﻋﲏ ﺍﻟﺼﻮﻓﻴﺔ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻭﺟﻌﻞ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ ﻃﺮﻳﻘﹰﺎ ﻟﻨﺸﺮ ﺑﺪﻋﻬﻢ ﻭﺧﺮﺍﻓﺎ‪‬ﻢ‪ ،‬ﻭﻣﻦ ﺃﺑﺮﺯ ﻧﺸﺎﻃﺎ‪‬ﻢ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪:‬‬

‫)‪ (١‬ﺇﻧﺸﺎﺀ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ‪:‬‬

‫ﻣﻦ ﻣﻌﺎﻫﺪ ﻭﻛﻠﻴﺎﺕ ﻭﺟﺎﻣﻌﺎﺕ ﺷﺮﻋﻴﺔ‪ ،‬ﻭﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺍﻟﺘﺄﺻﻴﻞ ﺍﻟﻌﻠﻤﻲ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﻣﻦ ﰒ ﺑﺚ‬
‫ﺍﻟﺸﺒﻬﺔ ﺍﳌﻨﺎﻗﻀﺔ ﻟﻠﺘﻮﺣﻴﺪ ﻭﺗﺄﺻﻴﻞ ﺍﻟﻌﻘﻴﺪﺓ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﳌﺘﻜﻠﻤﲔ ﻭﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ‪.‬‬

‫ﻭﻣﻦ ﺃﺑﺮﺯ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺫﻟﻚ ﻛﻠﻴﺔ ﺩﺍﺭ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﲟﺪﻳﻨﺔ ﺍﳊﺪﻳﺪﺓ‪ ،‬ﻭﻫﺎﻙ ﻧﺒﺬﺓ ﻣﻮﺟﺰﺓ ﻋﻨﻬﺎ‪.‬‬

‫ﺑﺪﺃ ﺍﻟﺘﺄﺳﻴﺲ ﺍﻟﺮﲰﻲ ﳍﺬﻩ ﺍﻟﻜﻠﻴﺔ ‪‬ﺎﻳﺔ ﺍﻟﺜﻤﺎﻧﻴﻨﺎﺕ ﺍﳌﻴﻼﺩﻳﺔ‪ ،‬ﻭﰎ ﺍﻻﻓﺘﺘﺎﺡ ﻋﺎﻡ ‪١٩٩٢‬ﻡ‪ ،‬ﻭﺗﺴﺘﻘﺒﻞ ﺍﻟﻜﻠﻴﺔ‬
‫ﻃﻼ‪‬ﺎ ﻣﻦ ﲨﻴﻊ ﳏﺎﻓﻈﺎﺕ ﺍﳉﻤﻬﻮﺭﻳﺔ ﻭﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻳﺒﻠﻎ ﻋﺪﺩﻫﻢ ﺛﻼﺛﺔ ﺁﻻﻑ ﻃﺎﻟﺐ ﻭﻃﺎﻟﺒﺔ ﺗﻘﺮﻳﺒﹰﺎ‪.‬‬

‫ﻭﺍﻟﻜﻠﻴﺔ ﲢﺘﻮﻱ ﻋﻠﻰ ﻗﺴﻤﲔ ﻗﺴﻢ ﺧﺎﺹ ﺑﺎﻟﻄﻼﺏ ﺍﻟﺬﻛﻮﺭ‪ ،‬ﻭﰎ ﻓﺘﺢ ﻗﺴﻢ ﺧﺎﺹ ﺑﺎﻟﻄﺎﻟﺒﺎﺕ ﺍﻟﻨﺴﺎﺀ ﻭﳝﺎﺛﻠﻦ‬
‫ﻓﻴﻪ ﺍﻟﺬﻛﻮﺭ ﰲ ﺍﳌﻨﻬﺞ ﺍﻟﺪﺭﺍﺳﻲ ﻭﺷﻬﺎﺩﺍﺕ ﺍﻟﺘﺨﺮﺝ‪ ،‬ﻭﻳﺪﺭﺱ ﺍﻟﻄﻼﺏ ﰲ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺧﻼﻝ ﺳﺒﻊ‬
‫ﺳﻨﻮﺍﺕ‪ ،‬ﺣﻴﺚ ﻳﺪﺭﺱ ﺍﻟﻄﺎﻟﺐ ﺃﺭﺑﻊ ﳏﺎﺿﺮﺍﺕ ﻋﻦ ﻛﻞ ﻳﻮﻡ ﺻﺒﺎﺣﺎﹰ‪ ،‬ﻭﻳﺒﺪﺃ ﺍﻟﻌﺎﻡ ﺍﻟﺪﺭﺍﺳﻲ ﰲ ﺃﻭﻝ ﺍﻟﺴﻨﺔ ﺍﳍﺠﺮﻳﺔ‪،‬‬
‫ﻭﻳﻨﺘﻬﻲ ﺑﺎﻻﻣﺘﺤﺎﻧﺎﺕ ﰲ ﺁﺧﺮ ﺷﻬﺮ ﺷﻌﺒﺎﻥ‪ ،‬ﺇﺿﺎﻓﺔ ﺇﱃ ﺩﺭﺍﺳﺔ ﻓﺘﺮﺓ ﻣﺎ ﺑﲔ ﺍﻟﻌﻴﺪﻳﻦ‪.‬‬

‫ﻭﻗﺪ ﰎ ﺍﻋﺘﻤﺎﺩ ﺷﻬﺎﺩﺓ ﺭﲰﻴﺔ )ﻟﻴﺴﻨﺲ( ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﲢﺖ ﺇﺷﺮﺍﻑ ﻭﺯﺍﺭﺓ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﱄ ﻭﺍﻟﺒﺤﺚ‬
‫ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻛﻤﺎ ﺗﻼ ﺫﻟﻚ ﺍﻟﺘﻨﺴﻴﻖ ﻣﻊ ﺟﺎﻣﻌﺔ ﺍﻷﺯﻫﺮ ﲟﻌﺎﺩﻟﺔ ﺷﻬﺎﺩﺓ ﺍﻟﻜﻠﻴﺔ ﺑﺎﻟﺸﻬﺎﺩﺓ ﺍﻷﺯﻫﺮﻳﺔ ﺑﺘﺎﺭﻳﺦ )‪-١٤١٣‬‬
‫‪١٩٩٢‬ﻡ( ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺣﺼﻮﻝ ﺍﻟﻄﻼﺏ ﻋﻠﻰ ﺍﻹﺟﺎﺯﺓ ﺍﳌﺸﻬﻮﺭﺓ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﱵ ﻳﺘﺤﺼﻞ ﻋﻠﻴﻬﺎ ﺍﻟﻄﺎﻟﺐ ﻣﻦ‬
‫ﻣﺸﺎﳜﻪ ﺑﻌﺪ ﺍﻻﻧﺘﻬﺎﺀ ﻣﻦ ﺩﺭﺍﺳﺔ ﻣﺎ ﻗﺮﺭ ﻋﻠﻴﻪ )‪.(١‬‬

‫)‪ (1‬ﺍﻧﻈﺮ‪ :‬ﻣﻠﺤﻖ ﺍﻟﻮﺛﺎﺋﻖ ﻭﺍﳌﺼﻮﺭﺍﺕ ﺭﻗﻢ )‪.(٣‬‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
‫‪٢٧‬‬
 ‫ﻭﻣﻦ ًﰒﱠ ﳛﻖ ﻟﻠﻄﺎﻟﺐ ﲟﻘﺘﻀﻰ ﺍﻟﺘﻨﺴﻴﻖ ﻣﻊ ﺟﺎﻣﻌﺔ ﺍﻷﺯﻫﺮ ﻣﻮﺍﺻﻠﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻴﺎ ﻣﻦ ﺍﳌﺎﺟﺴﺘﲑ ﻭﺍﻟﺪﻛﺘﻮﺭﺍﻩ‬
‫ﰲ ﺟﺎﻣﻌﺔ ﺍﻷﺯﻫﺮ ﺃﻭ ﺃﻱ ﺟﺎﻣﻌﺔ ﺃﺧﺮﻯ‪.‬‬

‫ﻭﺃﻫﻢ ﺍﻷﻫﺪﺍﻑ ﺍﻟﱵ ﻗﺎﻣﺖ ﻋﻠﻴﻬﺎ ﺍﻟﻜﻠﻴﺔ‪:‬‬

‫‪ -١‬ﺗﻘﺮﻳﺮ ﺍﻟﺘﺼﻮﻑ ﻭﺗﺮﺳﻴﺦ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﺼﻮﻓﻴﺔ ﻭﺍﻟﺴﻠﻮﻙ ﺍﻟﺼﻮﰲ ﰲ ﻧﻔﻮﺱ ﺍﻟﻄﻼﺏ ﲟﺎ ﲢﻤﻠﻪ ﻣﻦ ﺑﺪﻉ ﻭﺷﺮﻙ‬
‫ﻭﺿﻼﻝ‪.‬‬

‫‪ -٢‬ﺗﺄﻫﻴﻞ ﻃﻼﺏ ﳑﻦ ﺭﺑﻮﺍ ﻋﻠﻰ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻟﺒﺪﻉ ﺍﻟﺼﻮﻓﻴﺔ ﻋﻠﻤﺎﺀ ﻭﻗﻀﺎﺓ ﻭﻣﺪﺭﺳﲔ ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﻣﻦ ﱠﰒ ﺗﻮﱃ‬
‫ﺍﳌﻨﺎﺻﺐ ﻭﺃﻣﺎﻛﻦ ﺍﻟﺘﻮﺟﻴﻪ ﰲ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﺍﻟﺘﺄﺛﲑ ﻓﻴﻪ ﺑﻜﻞ ﻭﺳﻴﻠﺔ‪.‬‬

‫ﻭﻋﻠﻴﻪ‪ :‬ﻓﻘﺪ ﺃﺧﺬﺕ ﻛﻠﻴﺔ ﺩﺍﺭ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﲟﺪﻳﻨﺔ ﺍﳊﺪﻳﺪﺓ ﻋﻠﻰ ﻋﺎﺗﻘﻬﺎ ﻣﺎ ﻳﻠﻲ‪:‬‬

‫‪ -١‬ﺗﺪﺭﻳﺲ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻷﺷﻌﺮﻳﺔ ﻣﻦ ﻛﺘﺎﺏ ﻋﻘﻴﺪﺓ ﺍﻟﻌﻮﺍﻡ ﻭﺷﺮﻭﺣﻪ ﺇﱃ ﺟﻮﻫﺮﺓ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺷﺮﻭﺣﻬﺎ‪.‬‬

‫‪ -٢‬ﺍﻟﻌﻨﺎﻳﺔ ﺑﺘﻘﺮﻳﺮ ﺍﻟﺸﺒﻪ ﺍﳌﻨﺎﻗﻀﺔ ﻟﺘﻮﺣﻴﺪ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﺼﻔﺎﺕ ﻭﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻜﺘﺐ ﺍﻟﺸﻬﲑﺓ ﰲ ﺫﻟﻚ‪.‬‬

‫‪ -٣‬ﺗﻠﻘﻲ ﺍﻟﺘﺼﻮﻑ ﺳﻠﻮﻛﹰﺎ ﻭﻧﺴﻜﹰﺎ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺸﺎﺫﻟﻴﺔ‪.‬‬

‫‪ -٤‬ﳏﺎﺭﺑﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ )ﻋﻘﻴﺪﺓ ﻭﻣﻨﻬﺠﺎﹰ‪ ،‬ﻋﻠﻤﺎﺀ ﻭﻣﺼﻨﻔﺎﺕ(‬

‫ﻭﻟﻌﻠﻲ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺃﺫﻛﺮ ﻟﻚ ﻋﺪﺓ ﳕﺎﺫﺝ ﳑﺎ ﺻﺪﺭ ﻋﻦ ﻫﺬﻩ ﺍﻟﻜﻠﻴﺔ ﳑﺎ ﻳﺒﲔ ﺣﻘﻴﻘﺔ ﻣﻌﺘﻘﺪ ﺃﺻﺤﺎ‪‬ﺎ‬
‫ﻭﻣﻨﻬﺎﺟﻬﻢ ﻓﻤﻨﻬﺎ‪:‬‬

‫ﺃ‪ -‬ﲢﺬﻳﺮﻫﻢ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﺒﻴﺎﻥ ﺷﺮﺡ ﻧﻮﺍﻗﺾ ﺍﻹﺳﻼﻡ ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ ،‬ﻭﺍﻟﺸﺮﺡ ﻟﻠﺸﻴﺦ‬
‫ﺳﻠﻴﻤﺎﻥ ﺍﻟﻌﻠﻮﺍﻥ‪ .‬ﻭﻛﺎﻥ ﳑﺎ ﻗﺎﻟﻮﻩ "ﻛﺎﻥ ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺴﻤﻰ ﺷﺮﺡ ﻧﻮﺍﻗﺾ ﺍﻹﺳﻼﻡ ﻓﻮﺟﺪﻧﺎﻩ ﳐﺎﻟﻔﹰﺎ ﳌﺎ‬
‫ﻋﻠﻴﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﻋﻼﻡ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻨﺮﻯ ﺗﻮﻗﻴﻔﻪ ﻋﻦ ﺍﻟﻄﺒﺎﻋﺔ؛ ﻷﻧﻪ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﻃﺒﺎﻋﺘﻪ ﻭﺗﻮﺯﻳﻌﻪ ﺗﺄﺛﲑ ﻋﻠﻰ ﻋﻘﻴﺪﺓ‬
‫ﺍﳌﺴﻠﻤﲔ")‪.(١‬‬

‫ﺏ‪ -‬ﺣﻜﻢ ﺍﻻﺣﺘﻔﺎﺀ ﺑﺬﻛﺮﻯ ﻣﻮﻟﺪ ﺍﳍﺎﺩﻱ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻫﻲ ﻧﺸﺮﺓ ﺃﺻﺪﺭﻫﺎ ﺑﻌﺾ‬
‫ﻃﻼﺏ ﺟﺎﻣﻌﺔ ﺩﺍﺭ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻳﻘﺮﺭ ﻓﻴﻬﺎ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻻﺣﺘﻔﺎﻝ ﺑﺎﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ)‪.(٢‬‬

‫ﺟـ‪ -‬ﻓﺘﻮﺍﻫﻢ ﺣﻮﻝ ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺍﻟﻌﺸﺮ ﺍﻷﺧﲑ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﻛﺘﺎﺏ ﺯﺑﺪﺓ ﺍﻟﺘﻔﺴﲑ ﻟﻠﺸﻴﺦ ﺩ‪ /‬ﳏﻤﺪ‬

‫)‪ (1‬ﺍﻧﻈﺮ‪ :‬ﻣﻠﺤﻖ ﺍﻟﻮﺛﺎﺋﻖ ﻭﺍﳌﺼﻮﺭﺍﺕ ﺭﻗﻢ )‪.(٤‬‬

‫)‪ (2‬ﺍﻧﻈﺮ‪ :‬ﻣﻠﺤﻖ ﺍﻟﻮﺛﺎﺋﻖ ﻭﺍﳌﺼﻮﺭﺍﺕ ﺭﻗﻢ )‪.(٥‬‬
‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
‫‪٢٨‬‬
 ‫ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻷﺷﻘﺮ‪ ،‬ﻭﻳﻠﻴﻪ ﺃﺣﻜﺎﻡ ‪‬ﻢ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﻧﻈﺮﹰﺍ ﳋﻄﻮﺭﺓ ﻫﺬﻩ ﺍﻟﻔﺘﻮﻯ ﻭﻫﻲ ﻣﻦ ﺁﺧﺮ ﻣﺎ ﺃﻃﻠﻌﻨﺎ ﻋﻠﻴﻪ ﳑﺎ ﺻﺪﺭ‬
‫ﻋﻨﻬﻢ ﺣﻴﺚ ﺃ‪‬ﺎ ﻣﺆﺭﺧﺔ ﺑﺘﺎﺭﻳﺦ ‪١٤٢٦/١١/١٢‬ﻫـ ﻓﺈﻧﲏ ﺳﺆﺭﺩﻫﺎ ﻛﺎﻣﻠﺔ ﲝﺮﻭﻓﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻧﺼﻬﺎ‪:‬‬

‫ﺍﻷﺥ ﻣﺪﻳﺮ ﺃﻭﻗﺎﻑ ﺍﶈﺎﻓﻈﺔ‪ ....‬ﺍﶈﺘﺮﻡ‪ ،‬ﻭﺑﻌﺪ ﺍﻟﺘﺤﻴﺔ‪ ،‬ﺣﺴﺐ ﺭﺳﺎﻟﺘﻜﻢ ﺍﳌﺼﺪﺭﺓ ﺇﻟﻴﻨﺎ ﺣﻮﻝ ﺍﻹﻓﺎﺩﺓ ﻋﻦ‬
‫ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺍﻟﻌﺸﺮ ﺍﻷﺧﲑ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻓﻘﺪ ﰎ ﺍﺳﺘﻌﺮﺍﺿﻪ ﺻﺤﺒﺔ ﳉﻨﺔ ﺍﻹﻓﺘﺎﺀ‪ ،‬ﻭﺍﻟﺬﻱ ﺗﻮﺻﻠﻮﺍ ﺇﻟﻴﻪ‪:‬‬

‫ﻕ ((]ﺍﻟﻘﻠﻢ‪[٤٢:‬‬
‫ﺸﻒُ َﻋ ْﻦ ﺳَﺎ ٍ‬
‫‪ -١‬ﺍﻟﺘﺠﺴﻴﻢ ﰲ ﺣﻖ ﺍﷲ ﰲ ﺗﻔﺴﲑ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪َ )) :‬ﻳ ْﻮ َﻡ ﻳُ ﹾﻜ َ‬
‫ﺣﻴﺚ ﻗﺎﻝ ﰲ ﺗﻔﺴﲑﻫﺎ‪ :‬ﻳﻜﺸﻒ ﺍﷲ ﺟﻞ ﺟﻼﻟﻪ ﻋﻦ ﺳﺎﻗﻪ‪.‬‬

‫‪ -٢‬ﺗﻔﺴﲑﻩ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﳊﺮﻑ ﻭﺍﻟﺼﻮﺕ‪ ،‬ﻭﻫﺬﺍ ﳑﺘﻨﻊ ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻟﺘﻮﺣﻴﺪ‪.‬‬

‫‪ -٣‬ﺇﺛﺒﺎﺕ ﺍﻟﻨﻔﻊ ﻭﺍﻟﺘﺄﺛﲑ ﻟﻠﺤﻲ ﺩﻭﻥ ﺍﳌﻴﺖ‪ ،‬ﻭﻫﺬﺍ ﻋﲔ ﺍﻟﺸﺮﻙ‪.‬‬

‫‪ -٤‬ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺃﻗﺴﺎﻡ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻫﻮ ﱂ ﻳﺮﺩ ﰲ ﻛﺘﺎﺏ ﻭﻻ ﺳﻨﺔ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ‪ :‬ﺇ ﱠﻥ ﺍﻟﺘﻮﺣﻴﺪ ﻳﻨﻘﺴﻢ ﺇﱃ ﺗﻮﺣﻴﺪ‬
‫ﺴﺖُ ِﺑ َﺮﱢﺑﻜﹸ ْﻢ ﻗﹶﺎﻟﹸﻮﺍ َﺑﻠﹶﻰ ((]ﺍﻷﻋﺮﺍﻑ‪ [١٧٢:‬ﻛﻤﺎ ﻳﺮﺩﻩ ﺳﺆﺍﻝ ﺍﳌﻴﺖ‬
‫ﺭﺑﻮﺑﻴﺔ ﻭﺗﻮﺣﻴﺪ ﺃﻟﻮﻫﻴﺔ‪ ،‬ﻳﺮﺩﻩ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ )) :‬ﹶﺃﹶﻟ ْ‬
‫ﰲ ﻗﻮﻝ ﺍﳌﻠﻜﲔ‪ :‬ﻣﻦ ﺭﺑﻚ؟ ﺇﺫ ﻳﻠﺰﻡ ﻋﻠﻰ ﺍﻟﺘﻔﺮﻳﻖ ﺃﻥ ﺍﻟﻜﻞ ﻏﲑ ﻣﺴﻠﻢ‪.‬‬

‫‪ -٥‬ﻗﻮﻟﻪ ﰲ ﺻﻔﺤﺔ )‪ (٧١ ،٧٠‬ﻛﻼﻡ ﰲ ﺍﻟﺘﻮﺳﻞ ﳜﺎﻟﻒ ﻓﻴﻪ ﺳﻨﺔ ﺍﳌﺼﻄﻔﻰ ﻭﻣﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻣﻦ‬
‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪.‬‬

‫‪ -٦‬ﻭﺃﻥ ﻣﺸﺮﻛﻲ ﻗﺮﻳﺶ ﺃﻋﻠﻢ ﲟﻌﲎ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻣﻦ ﻛﺜﲑ ﻣﻦ ﻣﺴﻠﻤﻲ ﺯﻣﺎﻧﻨﺎ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻳﺸﺠﻊ ﻋﻠﻰ‬
‫ﺍﻟﺘﻄﺮﻑ ﻭﺍﻟﻔﻜﺮ ﺍﻹﺭﻫﺎﰊ‪ ،‬ﺍﻧﻈﺮ ﺻﻔﺤﺔ )‪.(٨٠‬‬

‫ﻛﻤﺎ ﺃﻥ ﺍﻟﻜﺘﺎﺏ ﳎﻬﻮﻝ ﺍﳌﺆﻟﻒ‪ ،‬ﻫﺬﺍ ﻣﺎ ﺗﱪﺃ ﺑﻪ ﺍﻟﺬﻣﺔ‪ ،‬ﻭﺍﷲ ﺍﳌﻮﻓﻖ‪.‬‬

‫ﳉﻨﺔ ﺍﻹﻓﺘﺎﺀ‪:‬‬

‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﻠﻲ ﺍﳌﺮﻋﻲ ‪ -‬ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﱪﻋﻲ ‪ -‬ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﻟﻮﺻﺎﰊ ‪ -‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﳏﻤـﺪ‬
‫ﺍﻷﻫﺪﻝ ‪ -‬ﺩﺭﻭﻳﺶ ﺳﻠﻴﻤﺎﻥ ﻭﺍﰲ ‪ -‬ﻋﺒﺪﻩ ﳏﻤﺪ ﺣﺸﻴﱪﻱ ‪ -‬ﺻﺎﱀ ﳏﻤﺪ ﻋﺒﺪﻩ ﺍﻟﻌﺘﻤﻲ ‪ -‬ﳏﻤﺪ ﳏﻤـﺪ ﺇﺑـﺮﺍﻫﻴﻢ‬
‫ﺍﳌﻘﺮﱐ)‪.(١‬‬

‫ﻋﻠﻤﹰﺎ ﺃﻥ ﺃﻋﻀﺎﺀ ﳉﻨﺔ ﺍﻹﻓﺘﺎﺀ ﻫﻢ ﻣﻦ ﺍﳌﺪﺭﺳﲔ ﰲ ﺟﺎﻣﻌﺔ ﺩﺍﺭ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻔﺘﻴﺎ ﺗﺒﲔ ﲜﻼﺀ ﺣﻘﻴﻘﺔ‬
‫ﻋﻘﺎﺋﺪ ﺍﻟﻘﻮﻡ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺼﻔﺎﺕ ﻭﻏﲑﻫﺎ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻘﻴﺪﺓ‪.‬‬

‫)‪ (1‬ﺍﻧﻈﺮ‪ :‬ﻣﻠﺤﻖ ﺍﻟﻮﺛﺎﺋﻖ ﻭﺍﳌﺼﻮﺭﺍﺕ ﺭﻗﻢ )‪.(٦‬‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
‫‪٢٩‬‬
 ‫)‪ (٢‬ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﺰﻭﺍﻳﺎ ﻭﺍﻷﺭﺑﻄﺔ‪:‬‬

‫ﺍﻫﺘﻤﺖ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ﺍﻟﻮﻗﺖ ﺍﳊﺎﺿﺮ ﺑﺎﻟﺰﻭﺍﻳﺎ ﻭﺍﻷﺭﺑﻄﺔ‪ ،‬ﻭﺫﻟﻚ ﲟﺎ ﻳﻠﻲ‪:‬‬

‫ﺃ‪ -‬ﺗﺸﺠﻴﻊ ﻣﺎ ﻫﻮ ﻗﺎﺋﻢ ﻣﻨﻬﺎ ﻛﺮﺑﺎﻁ ﺃﲪﺪ ﻋﺎﻣﺮ ﺑﺎﻟﺰﻳﺪﻳﺔ ﴰﺎﻝ ﺍﳊﺪﻳﺪﺓ‪.‬‬

‫ﺏ‪ -‬ﺇﻗﺎﻣﺔ ﺃﺭﺑﻄﺔ ﺟﺪﻳﺪﺓ ﻛﺮﺑﺎﻁ ﻣﺴﺠﺪ ﺩﲪﺎﻥ ﺑﺎﳊﺪﻳﺪﺓ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﺭﺑﺎﻁ ﻣﺴﺠﺪ ﺫﻫﺐ ﺑﺎﳊﺪﻳﺪﺓ ﺃﻳﻀﹰﺎ‪.‬‬

‫ﻭﻫﺬﻩ ﺍﻷﺭﺑﻄﺔ‪ ،‬ﻳﺘﻠﻘﻰ ﻓﻴﻬﺎ ﺷﻲﺀ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻛﺎﻟﻔﻘﻪ ﺍﳌﺬﻫﱯ ﻭﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﻟﻨﺤﻮ‪ ،‬ﻣﻊ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻟﺘﺎﻣﺔ‬
‫ﺑﺘﻠﻘﲔ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﻭﺍﻟﻨﺴﻚ ﺍﻟﺼﻮﰲ ﻭﺍﻟﻌﻘﻴﺪﺓ ﺍﻷﺷﻌﺮﻳﺔ‪ ،‬ﻭﺗﻘﺮﻳﺮ ﻣﺎ ﻳﻀﺎﺩ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺴﻨﺔ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺸﺮﻙ‬
‫ﻭﺍﻟﺒﺪﻋﺔ‪.‬‬

‫ﻭﺳﻨﺬﻛﺮ ﳕﻮﺫﺟﲔ ﻟﻸﺭﺑﻄﺔ ﻭﺍﻟﺰﻭﺍﻳﺎ ﻣﻦ ﺍﳌﻨﺎﻃﻖ ﺍﻟﱵ ﴰﻠﻬﺎ ﺍﻻﺳﺘﺒﻴﺎﻥ‪:‬‬

‫ﺍﻷﻭﻝ‪ :‬ﺍﻟﺰﻳﺪﻳﺔ‪ ،‬ﻭﻫﻲ ﻣﺪﻳﻨﺔ ﺗﻘﻊ ﴰﺎﻝ ﺍﳊﺪﻳﺪﺓ‪ ،‬ﻭﻧﺴﺒﺔ ﺍﻟﺘﺼﻮﻑ ﻓﻴﻬﺎ )‪ (%٨٥‬ﻭﻳﻮﺟﺪ ﻓﻴﻬﺎ ﻣﻦ ﺍﻷﺭﺑﻄﺔ ﻣﺎ‬
‫ﻳﻠﻲ‪:‬‬

‫‪ -١‬ﺭﺑﺎﻁ ﺃﲪﺪ ﻋﺎﻣﺮ‪.‬‬

‫‪ -٢‬ﺭﺑﺎﻁ ﺍﻟﱪﻫﺎﻧﻴﺔ ﺍﻟﺪﺳﻮﻗﻴﺔ ﺍﻟﺸﺎﺫﻟﻴﺔ ﺑﻘﺮﻳﺔ ﺍﳊﺸﺎﺑﺮﺓ‪.‬‬

‫‪ -٣‬ﺭﺑﺎﻁ ﺍﻟﱪﻫﺎﻳﻨﺔ ﺍﻟﺪﺳﻮﻗﻴﺔ ﺍﻟﺸﺎﺫﻟﻴﺔ ﰲ ﺩﻳﺮ ﺍﻟﻘﺎﺩﺭﻱ‪.‬‬

‫‪ -٤‬ﺭﺑﺎﻃﺎﻥ ﺁﺧﺮﺍﻥ ﺃﻳﻀﹰﺎ ﻟﻠﻄﺮﻳﻘﺔ ﺍﻟﱪﻫﺎﻧﻴﺔ ﺍﻟﺴﺎﻟﻔﺔ ﺍﻟﺬﻛﺮ ﰲ ﻛﻞ ﻣﻦ‪ :‬ﺩﻳﺮ ﻋﻴﺎﺵ ﻭﻗﺮﻳﺔ ﺍﶈﺎﻝ‪.‬‬

‫ﺍﻟﺜﺎﱐ‪ :‬ﺯﺑﻴﺪ ﺍﳌﺪﻳﻨﺔ ﺍﻟﺸﻬﲑﺓ‪ ،‬ﻭﺗﻘﻊ ﺟﻨﻮﺏ ﺍﳊﺪﻳﺪﺓ‪ ،‬ﻭﻧﺴﺒﺔ ﺍﻟﺘﺼﻮﻑ ﻓﻴﻬﺎ )‪.(%٩٥‬‬

‫ﻭﻳﻮﺟﺪ ﻓﻴﻬﺎ ﻣﻦ ﺍﻷﺭﺑﻄﺔ‪:‬‬

‫‪ -٢‬ﺭﺑﺎﻁ ﺍﻟﺒﻄﺎﺡ‪.‬‬ ‫‪ -١‬ﺭﺑﺎﻁ ﺍﻷﻫﺪﻝ‪.‬‬

‫‪ -٤‬ﺭﺑﺎﻁ ﺍﻷﺩﺭﻳﺴﻲ‪.‬‬ ‫‪ -٣‬ﺭﺑﺎﻁ ﻋﻠﻰ ﻳﻮﺳﻒ‪.‬‬

‫‪ -٦‬ﻣﱪﺯ ﺑﲏ ﺍﻷﻧﺒﺎﺭﻱ‪.‬‬ ‫‪ -٥‬ﻣﱪﺯ ﺑﲏ ﺍﻟﺒﻄﺎﺡ‪.‬‬

‫‪ -٧‬ﻣﱰﻟﺔ ﺍﻟﻐﺰﺍﱄ ﻭﻫﻮ ﻣﻘﺮ ﻟﻠﻄﺮﻳﻘﺔ ﺍﻟﺘﻴﺠﺎﻧﻴﺔ‪ -٨ .‬ﺯﺍﻭﻳﺔ ﺍﻟﺘﻴﺠﺎﻧﻴﺔ ﰲ ﻗﺮﻳﺔ ﳏﻞ ﺍﳌﺒﺎﺭﻙ ﺑﺰﺑﻴﺪ‪.‬‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬

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 ‫ﻭﻫﺬﻩ ﺍﻷﺭﺑﻄﺔ ﳍﺎ ﺳﻜﻦ ﻟﻠﻄﻼﺏ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻓﻴﻪ ﺇﻋﺎﺷﺔ ﻭﺗﻐﺬﻳﺔ ﻟﻠﻄﻼﺏ ﺃﻳﻀﹰﺎ‪.‬‬

‫ﻭﻳﺒﻠﻎ ﺇﲨﺎﱄ ﺍﳌﺒﺎﺭﺯ ﻭﺍﻟﺰﻭﺍﻳﺎ ﻭﺍﻷﺭﺑﻄﺔ ﺣﺴﺐ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳌﻴﺪﺍﻧﻴﺔ ﻣﺎ ﻳﺰﻳﺪ ﻋﻠﻰ ﲬﺴﺔ ﻭﺛﻼﺛﲔ ﺯﺍﻭﻳﺔ ﻭﺭﺑﺎﻁ‬
‫ﻭﻣﱪﺯ‪.‬‬

‫ﻭﻣﻦ ﺃﺷﻬﺮﻫﺎ ﺇﺿﺎﻓﺔ ﺇﱃ ﻣﺎ ﺳﺒﻖ ﺫﻛﺮﻩ ﻣﱪﺯ ﺍﻟﺘﻴﺠﺎﱐ ﰲ ﺍﻟﺸﺤﺎﺭﻳﺔ ﺑﺎﳊﺪﻳﺪﺓ‪ ،‬ﻭﻣﱪﺯ ﺍﳌﺮﺍﻏﻨﺔ ﰲ ﺍﳊﻮﻙ‬
‫ﺑﺎﳊﺪﻳﺪﺓ‪ ،‬ﻭﻣﱰﻝ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺸﺎﺫﱄ ﺑﺎﳉﺮﺍﺣﻲ ﻭﻣﱪﺯ ﺍﶈﺎﻧﺒﺔ ﺑﺎﻟﺘﺮﺑﻴﺔ‪ ،‬ﻭﻣﱰﻟﺔ ﺍﳌﻨﺎﺻﻴﺐ ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ ﻭﻏﲑﻫﺎ ﻛﺜﲑ‪.‬‬

‫)‪ (٣‬ﺇﻗﺎﻣﺔ ﺍﻟﺪﺭﻭﺱ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳌﺒﺎﺭﺯ‪:‬‬

‫ﻓﻔﻲ ﻣﺪﻳﻨﺔ ﺍﳊﺪﻳﺪﺓ ﺗﻘﺎﻡ ﺩﺭﻭﺱ ﻋﻠﻤﻴﺔ ﰲ ﻣﺴﺠﺪ ﻛﻠﻴﺔ ﺩﺍﺭ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻣﺴﺠﺪ ﺩﲪﺎﻥ ﻭﺫﻫﺐ ﻭﺍﻟﻘﺮﻭﻥ‬
‫ﻭﻣﺴﺠﺪ ﳏﻤﺪ ﻋﺎﻳﺶ ﻭﻓﺎﻃﻤﺔ ﺍﻟﺒﺘﻮﻝ ﻭﺍﻟﻮﺟﻴﻪ ﻭﺍﻟﺸﺠﺮﺓ ﻭﺍﳌﺮﻋﻲ ﻭﺍﻟﺴﻴﺪ ﻭﻏﲑﻫﺎ‪.‬‬

‫ﻭﺃﻣﺎ ﺍﳌﺒﺎﺭﺯ ﻓﻔﻲ ﻣﱪﺯ ﺍﻟﺘﺠﺎﱐ ﺑﺎﻟﺸﺤﺎﺭﻳﺔ ﻭﻣﱪﺯ ﺍﳌﺮﺍﻏﻨﺔ ﰲ ﺍﳊﻮﻙ‪.‬‬

‫ﻭﰲ ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﻜﺒﲑ‪ ،‬ﻭﻣﺴﺠﺪ ﺍﻟﻨﻌﻤﻲ‪ ،‬ﻭﺍﻟﻮﺷﻠﻲ‪ ،‬ﻭﺩﻭﻳﻼﻥ‪ ،‬ﻭﻣﱪﺯ ﻋﺒﺎﺱ ﺯﻳﺪ‪ ،‬ﻭﻣﱪﺯ ﳏﻤﺪ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﻓﻘﻴﻪ‪.‬‬

‫ﻼ ﺍﳉﺎﻣﻊ ﺍﻟﻜﺒﲑ ﻭﻣﺴﺠﺪ ﺍﻷﺷﺎﻋﺮ ﻭﺍﻟﻌﻠﻮﻳﺔ ﻭﺍﻟﻔﺮﺣﺎﻧﻴﺔ ﻭﺍﻷﺩﺭﻳﺴﻲ ﻭﺍﻟﺸﻌﺮﺓ‪.‬‬

‫ﻭﰲ ﺯﺑﻴﺪ ﻣﺜ ﹰ‬

‫ﻭﺃﻣﺎ ﺍﳌﺒﺎﺭﺯ‪ :‬ﻓﻤﱪﺯ ﺑﲏ ﺍﻟﺒﻄﺎﺡ ﻭﻣﱪﺯ ﺍﻷﻧﺒﺎﺭﻱ‪.‬‬

‫ﻭﻣﺎ ﺫﻛﺮ ﻣﺎ ﻫﻮ ﺇﻻ ﺷﺮﺍﺋﺢ ﻭﳕﺎﺫﺝ ﻋﻦ ﻣﻨﺎﻃﻖ ﺍﻻﺳﺘﺒﻴﺎﻥ‪ ،‬ﻭﺇﻻ ﻓﺈﻥ ﲨﻴﻊ ﻣﻨﺎﻃﻖ ﺍﻻﺳﺘﺒﻴﺎﻥ ﻻ ﺗﻜﺎﺩ ﲣﻠﻮ ﻣﻦ‬
‫ﺩﺭﻭﺱ ﻋﻠﻤﻴﺔ ﻟﻠﺼﻮﻓﻴﺔ ﰲ ﻣﺴﺠﺪ ﺃﻭ ﺭﺑﺎﻁ ﺃﻭ ﻣﱪﺯ ﺃﻭ ﺃﻱ ﻣﻜﺎﻥ ﺁﺧﺮ‪.‬‬

‫ﻭﻣﻦ ﺍﻷﻧﺸﻄﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻟﻠﺼﻮﻓﻴﺔ ﰲ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ‪:‬‬

‫)‪ (١‬ﺇﺭﺳﺎﻝ ﺍﻟﻄﻼﺏ ﺇﱃ ﺍﳉﺎﻣﻌﺎﺕ ﻭﺍﻟﻜﻠﻴﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﻛﺪﺍﺭ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺑﺎﳊﺪﻳﺪﺓ‪ ،‬ﺃﻭ ﺟﺎﻣﻌﺔ‬
‫ﺍﻷﺣﻘﺎﻑ ﲝﻀﺮﻣﻮﺕ‪ ،‬ﺃﻭ ﺩﺍﺭ ﺍﳌﺼﻄﻔﻰ ﺑﺘﺮﱘ ﻭﻏﲑﻫﺎ‪.‬‬

‫)‪ (٢‬ﻃﺒﺎﻋﺔ ﺍﻟﺮﺩﻭﺩ ﻭﺍﳌﺼﻨﻔﺎﺕ ﺍﻟﱵ ﺗﻘﺮﺭ ﺍﻟﺘﺼﻮﻑ ﻭﺗﺸﺤﻦ ﺑﺎﻟﺸﺒﻪ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻋﻘﻴﺪﺓ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﻭﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻣﻦ ﰒ ﻧﺸﺮﻫﺎ ﻭﺗﻮﺯﻳﻌﻬﺎ ﻭﺑﺜﻬﺎ‪.‬‬

‫)‪ (٣‬ﺇﻗﺎﻣﺔ ﺍﻟﺪﻭﺭﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺼﻴﻔﻴﺔ ﻭﺍﶈﺎﺿﺮﺍﺕ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻟﺘﻌﻠﻴﻢ‪.‬‬

‫‪ -‬ﻭﺍﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ ﺑﺎﻹﺣﺼﺎﺋﻴﺎﺕ ﻭﺍﻷﺭﻗﺎﻡ ﰲ ﺍﳉﺎﻧﺐ ﺍﻟﻌﻠﻤﻲ‪:‬‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
‫‪٣١‬‬
 ‫ﺇﻟﻴﻚ ﺃﺧﻲ ﺍﻟﻘﺎﺭﺉ ﻭﺍﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ﺍﳉﺎﻧﺐ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﺘﻌﻠﻴﻤﻲ ﺑﺎﻷﺭﻗﺎﻡ ﻭﺍﻹﺣﺼﺎﺋﻴﺎﺕ ﻭﺍﻟﻨﺴﺐ ﺍﳌﺌﻮﻳﺔ‪:‬‬

‫ﺍﲣﺬ ﺍﻟﺘﺪﺭﻳﺲ ﰲ ﻣﻨﺎﻃﻖ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ ﻭﺍﻟﱵ ﴰﻠﻬﺎ ﺍﻻﺳﺘﺒﻴﺎﻥ ﻋﺪﺓ ﺃﺷﻜﺎﻝ ﻭﺃﳕﺎﻁ‪:‬‬

‫ﻓﻜﺎﻥ ﻣﻨﻬﺎ ﺍﻟﺘﺪﺭﻳﺲ ﺍﻟﻨﻈﺎﻣﻲ ﺑﻨﺴﺒﺔ )‪.(%١٠‬‬

‫ﻭﺍﻟﺘﺪﺭﻳﺲ ﰲ ﺍﳌﺴﺎﺟﺪ ﺑﻨﺴﺒﺔ )‪.(%٥٢‬‬

‫ﻭﺍﻟﺘﺪﺭﻳﺲ ﰲ ﺍﻷﺭﺑﻄﺔ ﺑﻨﺴﺒﺔ )‪.(%١٩‬‬

‫ﻭﺍﻟﺪﺭﺍﺳﺔ ﻋﻨﺪ ﺍﻟﺸﻴﻮﺥ ﰲ ﺑﻴﻮ‪‬ﻢ ﻭﻣﺒﺎﺭﺯﻫﻢ ﺑﻨﺴﺒﺔ )‪.(%٦٢‬‬

‫ﻭﺃﻣﺎ ﻛﻴﻔﻴﺔ ﺍﻟﺘﺪﺭﻳﺲ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻓﻴﺨﺘﻠﻒ ﻣﻦ ﻣﻨﻄﻘﺔ ﻷﺧﺮﻯ ﻭﻣﻦ ﺷﻴﺦ ﻵﺧﺮ‪:‬‬

‫ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻡ ﺑﺸﺮﺡ ﺍﻟﻜﺘﺐ ﻭﺍﻹﻟﻘﺎﺀ ﻋﻠﻰ ﺍﻟﻄﻼﺏ ﺑﻨﺴﺒﺔ )‪.(%٣٣‬‬

‫ﻭﻣﻨﻬﺎ ﻣﺎ ﺗﻜﻮﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺑﺎﻟﻘﺮﺍﺀﺓ ﻋﻠﻰ ﺍﻟﺸﻴﺦ ﺑﻨﺴﺒﺔ )‪.(%٥٢‬‬

‫ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﲰﺎﻋﹰﺎ ﻣﻦ ﺍﻟﻄﺎﻟﺐ ﻟﺸﻴﺨﻪ ﻭﺍﻟﺸﻴﺦ ﻳﻘﺮﺃ ﻓﺤﺴﺐ ﺑﻨﺴﺒﺔ )‪.(%٤٢‬‬

‫ﻭﻳﺒﻠﻎ ﻋﺪﺩ ﺍﳌﺸﺎﻳﺦ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳌﻨﺎﺻﻴﺐ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ﻣﻨﺎﻃﻖ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ ﻣﺎ ﻳﺰﻳﺪ ﻋﻠﻰ ﺍﻟﺜﻤﺎﻧﲔ ﻣﺎ ﺑﲔ ﺷﻴﺦ‬
‫ﻭﻋﺎﱂ ﻭﻣﻨﺼﻮﺏ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻄﻼﺏ ﻓﺘﺨﺘﻠﻒ ﺃﻋﺪﺍﺩﻫﻢ ﻣﻦ ﻣﻨﻄﻘﺔ ﻷﺧﺮﻯ ﻗﻠﺔ ﻭﻛﺜﺮﺓ‪ ،‬ﻓﺒﻌﺾ ﺍﳌﻨﺎﻃﻖ ﻭﺍﻟﺸﻴﻮﺥ ﻳﺼﻞ‬
‫ﻋﺪﺩ ﺍﻟﻄﻼﺏ ﻋﻨﺪﻫﻢ ﺍﻟﻌﺸﺮﺓ ﻣﻦ ﺍﻟﻄﻼﺏ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻳﺼﻞ ﺇﱃ ﺛﻼﺛﺔ ﺁﻻﻑ ﻃﺎﻟﺐ‪ ،‬ﻭﺗﺘﺮﺍﻭﺡ ﺃﻋﻤﺎﺭ ﻫﺆﻻﺀ ﺍﻟﻄﻼﺏ‬
‫ﻣﺎ ﺑﲔ ﺍﻟﻌﺸﺮ ﺳﻨﻮﺍﺕ ﺇﱃ ﺍﻷﺭﺑﻌﲔ ﺳﻨﺔ‪ ،‬ﻭﳜﺘﻠﻒ ﻣﺴﺘﻮﺍﻫﻢ ﺍﻟﻌﻠﻤﻲ ﻣﻦ ﻣﻨﻄﻘﺔ ﻷﺧﺮﻯ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﻄﺎﺑﻊ ﺍﻟﻐﺎﻟﺐ‬
‫ﻋﻠﻴﻬﻢ ﻫﻮ ﺍﳌﺘﻮﺳﻂ‪ ،‬ﻭﺃﻣﺎ ﺍﻻﺳﺘﻤﺮﺍﺭ ﰲ ﻃﻠﺒﻬﻢ ﻟﻠﻌﻠﻢ ﻓﺈﻥ ﻧﺴﺒﺔ ﻣﻦ ﻳﺴﺘﻤﺮ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﺤﺼﻴﻞ ﺍﻟﻌﻠﻤﻲ ﻫﻲ‬
‫)‪.(%٣٣‬‬

‫ﻭﻧﺸﺎﻃﻬﻢ ﺍﻟﻌﻠﻤﻲ ﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺍﻟﺘﺪﺭﻳﺲ ﻓﻘﻂ؛ ﺑﻞ ﳍﻢ ﺃﻧﺸﻄﺔ ﻋﻠﻤﻴﺔ ﺃﺧﺮﻯ‪.‬‬

‫‪ -‬ﻓﺎﻟﺘﺪﺭﻳﺲ ﺗﺒﻠﻎ ﻧﺴﺒﺘﻪ )‪.(%٦٦‬‬

‫‪ -‬ﻭﺍﶈﺎﺿﺮﺍﺕ ﺍﻟﻌﺎﻣﺔ ﺗﺒﻠﻎ ﻧﺴﺒﺘﻬﺎ )‪.(%٤٨‬‬

‫‪ -‬ﻭﺍﻟﺪﻭﺭﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺼﻴﻔﻴﺔ ﺑﻨﺴﺒﺔ )‪.(%١٩‬‬

‫ﻭﳍﻢ ﺇﺻﺪﺍﺭﺍﺕ ﻋﻠﻤﻴﺔ ﻣﺘﻨﻮﻋﺔ‪:‬‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬

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 ‫‪ -‬ﻓﺎﻟﻜﺘﺐ ﺑﻨﺴﺒﺔ )‪.(%٩‬‬

‫‪ -‬ﻭﺍﳌﻄﻮﻳﺎﺕ ﺑﻨﺴﺒﺔ )‪.(%٥‬‬

‫‪ -‬ﻭﺍﳌﻨﺸﻮﺭﺍﺕ ﺑﻨﺴﺒﺔ )‪.(%١٤‬‬

‫ﻭﻣﻦ ﺍﻟﻨﺸﺮﺍﺕ ﺍﻟﱵ ﺃﻋﻴﺪ ﻃﺒﻌﻬﺎ ﻣﺮﺍﺭﹰﺍ ﻧﺸﺮﺓ )ﻧﻌﻢ ﳓﺘﻔﻞ(‪ ،‬ﻭﺃﻣﺎ ﺗﻮﺯﻳﻊ ﺍﳌﻨﺸﻮﺭﺍﺕ ﻣﻦ ﺇﺻﺪﺍﺭﺍ‪‬ﻢ ﻭﻏﲑﻫﺎ ﻓﺈﻥ‬
‫ﻧﺴﺒﺘﻬﺎ )‪.(%٣٣‬‬

‫ﻭﺍﳌﺴﺎﺟﺪ ﺍﻟﱵ ﳍﻢ ﻓﻴﻬﺎ ﻧﺸﺎﻁ ﻓﺘﺼﻞ ﻧﺴﺒﺘﻬﺎ ﺇﱃ )‪ ،(%٨١‬ﻣﻦ ﳎﻤﻞ ﺍﳌﻨﺎﻃﻖ ﺍﻟﱵ ﴰﻠﻬﺎ ﺍﻻﺳﺘﺒﻴﺎﻥ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ﳍﻢ ﻧﺸﺎﻁ ﻋﻠﻤﻲ ﰲ ﺑﻴﻮ‪‬ﻢ ﻭﻣﺒﺎﺭﺯﻫﻢ ‪-‬ﺃﻱ‪ :‬ﺍﻟﺪﻭﺍﻭﻳﻦ ﺍﻟﱵ ﳚﺘﻤﻌﻮﻥ ﻓﻴﻬﺎ ﻣﺴﺎ ًﺀ‪.-‬‬

‫ﻓﺎﻟﺼﻮﻓﻴﺔ ﺃﺧﻲ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ ﻛﻤﺎ ﻇﻬﺮ ﻟﻚ ﳍﻢ ﻧﺸﺎﻁ ﻋﻠﻤﻲ ﻭﺍﺿﺢ‪ ،‬ﻭﳜﺘﻠﻒ ﺍﳌﺪ ﺍﳌﺬﻫﱯ ﺍﻟﻔﻘﻬﻲ ﻟﻠﺼﻮﻓﻴﺔ‬
‫ﻣﻦ ﻣﻨﻄﻘﺔ ﻷﺧﺮﻯ‪ ،‬ﻓﺒﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﺍﳌﻨﻄﻘﺔ ﻫﻮ ﺍﳌﺪ ﺍﳌﺬﻫﱯ ﺍﻟﺸﺎﻓﻌﻲ ﺣﻴﺚ ﺗﺼﻞ ﻧﺴﺒﺘﻪ ﺇﱃ )‪.(%٩٠‬‬

‫ﻭﺃﻣﺎ ﺍﳌﺪ ﺍﳌﺬﻫﱯ ﺍﳊﻨﻔﻲ ﻟﻠﺼﻮﻓﻴﺔ ﻓﻨﺴﺒﺘﻪ )‪ ،(%١٤‬ﻋﻠﻤﹰﺎ ﺃﻥ ﺍﳌﺬﻫﺐ ﺍﳊﻨﻔﻲ ﻻ ﻳﻨﻔﺮﺩ ﰲ ﻣﻨﻄﻘﺔ ﺑﺎﺳﺘﻘﻼﻝ‬
‫ﺑﻞ ﺩﻭﻣﹰﺎ ﳚﺘﻤﻊ ﻣﻊ ﺍﳌﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻛﻤﻨﻄﻘﺔ ﺍﳊﺪﻳﺪﺓ ﻭﺯﺑﻴﺪ‪ ،‬ﺃﻭ ﻳﻨﻔﺮﺩ ﺍﳌﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﺩﻭﻥ ﺍﳊﻨﻔﻲ‪.‬‬

‫ﺍﳌﻨﺎﻫﺞ ﺍﻟﺪﺭﺍﺳﻴﺔ ﺍﳌﻌﺘﻤﺪﺓ ﻋﻨﺪ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ﻣﻨﻄﻘﺔ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ‪:‬‬

‫‪ -١‬ﺍﻟﺘﻔﺴﲑ‪ :‬ﺗﻔﺴﲑ ﺍﳉﻼﻟﲔ ‪ -‬ﺗﻔﺴﲑ ﺍﻟﺒﻐﻮﻱ )ﻣﻌﺎﱂ ﺍﻟﺘﱰﻳﻞ( ‪ -‬ﺭﻭﺍﺋﻊ ﺍﻟﺒﻴﺎﻥ‪.‬‬

‫‪ -٢‬ﺍﻟﻌﻘﻴﺪﺓ‪ :‬ﻋﻘﻴﺪﺓ ﺍﻟﻌﻮﺍﻡ ﻭﺷﺮﺣﻬﺎ ﻧﻮﺭ ﺍﻟﻈﻼﻡ ‪ -‬ﺟﻮﻫﺮﺓ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺷﺮﺣﻬﺎ ﲢﻔﺔ ﺍﳌﺮﻳﺪ ‪ -‬ﺷﺮﻭﺡ‬
‫ﺍﻟﻄﺤﺎﻭﻳﺔ ‪ -‬ﻣﺴﺎﺋﻞ ﺃﰊ ﺍﻟﻠﻴﺚ ﺍﻟﺴﻤﺮﻗﻨﺪﻱ‪.‬‬

‫‪ -٣‬ﺍﳊﺪﻳﺚ‪ :‬ﺍﻷﺭﺑﻌﲔ ﺍﻟﻨﻮﻭﻳﺔ ‪ -‬ﻋﻤﺪﺓ ﺍﻷﺣﻜﺎﻡ ‪ -‬ﺑﻠﻮﻍ ﺍﳌﺮﺍﻡ ﺑﺸﺮﺡ ﺳﺒﻞ ﺍﻟﺴﻼﻡ ‪ -‬ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ ‪-‬‬
‫ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺸﺮﺡ ﺍﻟﻘﺴﻄﻼﱐ ‪ -‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﺡ ﻓﺘﺢ ﺍﳌﻠﻬﻢ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ(‪.‬‬

‫‪ -٤‬ﺍﻟﻔﻘﻪ‪ :‬ﺳﻔﻴﻨﺔ ﺍﻟﻨﺠﺎﺓ ‪ -‬ﺍﻟﺰﺑﺪ ‪ -‬ﻣﱳ ﺃﰊ ﺷﺠﺎﻉ ﺑﺸﺮﺡ ﺍﺑﻦ ﻗﺎﺳﻢ ﺍﻟﻐﺰﻱ ﰒ ﺑﺸﺮﺡ ﺍﻟﺒﻴﺠﻮﺭﻱ ‪-‬‬
‫ﺍﻟﺘﺤﺮﻳﺮ ‪ -‬ﺍﳌﻨﻬﺎﺝ ﻟﻠﻨﻮﻭﻱ ‪ -‬ﺍﻟﺴﺮﺍﺝ ﺍﻟﻮﻫﺎﺝ ﺷﺮﺡ ﺍﳌﻨﻬﺎﺝ‪.‬‬

‫‪ -٥‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ :‬ﺍﻟﻮﺭﻗﺎﺕ ‪ -‬ﺑﻠﻮﻍ ﺍﻟﺴﻮﻝ ‪ -‬ﺍﻟﻠﻤﻊ‪.‬‬

‫‪ -٦‬ﺍﻟﻔﺮﺍﺋﺾ‪ :‬ﺍﻟﺮﺣﺒﻴﺔ ﻭﺷﺮﻭﺣﻬﺎ ﻟﻠﻤﺎﺭﺩﻳﲏ ﻭﺍﻟﺸﻨﺸﻮﺭﻱ‪.‬‬

‫‪ -٧‬ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ :‬ﺍﻵﺟﺮﻭﻣﻴﺔ ﻭﺷﺮﺣﻬﺎ ﺍﻟﺘﺤﻔﺔ ﺍﻟﺴﻨﻴﺔ ﻭﻛﺬﺍ ﺍﻟﻜﻔﺮﺍﻭﻱ ‪ -‬ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺪﺭﻳﺔ ‪ -‬ﻣﻠﺤﺔ‬
‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
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 ‫ﺍﻹﻋﺮﺍﺏ ‪ -‬ﻗﻄﺮ ﺍﻟﻨﺪﻯ ‪ -‬ﺷﺮﺡ ﺍﺑﻦ ﻋﻘﻴﻞ ﻋﻠﻰ ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ‪.‬‬

‫ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳌﻘﺮﺭﺍﺕ ﺍﻟﺪﺭﺍﺳﻴﺔ ﰲ ﺍﳌﺼﻄﻠﺢ ﻭﺍﻟﺒﻼﻏﺔ ﻭﺍﻟﺼﺮﻑ ﻭﺍﻟﺘﺠﻮﻳﺪ ﻭﺍﻟﺴﲑﺓ ﻭﺍﳌﻨﻄﻖ‪.‬‬

‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺍﳉﺎﻧﺐ ﺍﻟﺪﻋﻮﻱ‪:‬‬

‫ﻟﻘﺪ ﻋﺰﻓﺖ ﺍﻟﺼﻮﻓﻴﺔ ﻋﻦ ﺭﺗﺎﺑﺔ ﺍﻟﺘﺼﻮﻑ ﺍﻟﻘﺪﱘ ﻭﺃﺳﻠﻮﺑﻪ ﺍﻟﺘﻘﻠﻴﺪﻱ‪ ،‬ﻭﺍﻧﺘﻘﻠﺖ ﺇﱃ ﺍﳊﺮﻛﺔ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﻌﺼﺮﻳﺔ‬
‫ﻭﻭﺍﻛﺒﺖ ﺭﻛﺐ ﺍﻟﺘﻘﺪﻡ ﺍﳊﻀﺎﺭﻱ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ﻣﻨﺎﻃﻖ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ ﱂ ﺗﻔﺪ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﻌﺼﺮﻳﺔ‬
‫ﻭﱂ ﺗﻨﺘﻘﻞ ﺇﱃ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﻌﺼﺮﻳﺔ ﺑﺸﻜﻞ ﻛﺒﲑ‪ ،‬ﺣﻴﺚ ﺃﻥ ﺃﻏﻠﺐ ﺍﻟﺼﻮﻓﻴﺔ ﻻ ﺗﺰﺍﻝ ﻣﺘﻤﺴﻜﺔ ﺑﺎﻷﺳﻠﻮﺏ ﺍﻟﻘﺪﱘ ﻭﺫﻟﻚ‬
‫ﺑﻨﺴﺒﺔ )‪.(%٤٣‬‬

‫ﻭﺃﻣﺎ ﺍﻟﺬﻳﻦ ﺍﲡﻬﻮﺍ ﺇﱃ ﺍﻷﺳﻠﻮﺏ ﺍﻟﻌﺼﺮﻱ ﺍﳊﺪﻳﺚ ﻓﺈﻥ ﻧﺴﺒﺘﻬﻢ )‪.(%١٤‬‬

‫ﻭﻣﻦ ﺍﻟﺼﻮﻓﻴﺔ ﻣﻦ ﳚﻤﻊ ﺑﲔ ﺍﻷﻣﺮﻳﻦ ﻭﻫﻢ ﺑﻨﺴﺒﺔ )‪ ،(%٢٤‬ﺇﻻ ﺃﻧﻪ ﻣﻊ ﺫﻟﻚ ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﻬﻮﻥ ﻣﻦ ﺷﺄ‪‬ﻢ ﰲ‬
‫ﻫﺬﺍ ﺍﳉﺎﻧﺐ‪ ،‬ﻓﻬﻢ ﳚﺪﺩﻭﻥ ﺃﻧﺸﻄﺘﻬﻢ ﻭﻳﻄﻮﺭﻭﻥ ﺃﺳﺎﻟﻴﺒﻬﻢ ﻣﻊ ﻣﺮﻭﺭ ﺍﻟﺰﻣﻦ‪.‬‬

‫ﻭﻣﻦ ﺧﻼﻝ ﻣﺎ ﺳﺒﻖ ﻳﺘﻀﺢ ﻟﻨﺎ ﺟﻠﻴﹰﺎ ﺃﻥ ﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ ﺗﻴﺎﺭﺍﻥ‪:‬‬

‫ﺍﻟﺘﻴﺎﺭ ﺍﻷﻭﻝ‪ :‬ﻭﻫﻮ ﺍﻟﺘﻴﺎﺭ ﺍﻟﻘﺪﱘ ﺍﶈﺎﻓﻆ ﻋﻠﻰ ﺍﻟﺘﺼﻮﻑ ﰲ ﺛﻮﺑﻪ ﺍﻟﻘﺪﱘ ﻭﺃﺳﻠﻮﺑﻪ ﺍﻟﺮﺗﻴﺐ‪ ،‬ﻭﻳﻐﻠﺐ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﺍﻟﺘﻴﺎﺭ ﺍﻟﻔﻘﻬﺎﺀ ﻣﻦ ﺍﻟﺼﻮﻓﻴﺔ ﻭﺍﻟﺬﻳﻦ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺍﻟﺘﺼﻮﻑ ﺍﳌﻌﺎﺻﺮ ﺃﻧﻪ ﺿﺮﺏ ﻣﻦ ﺍﻟﺘﻐﻴﲑ ﻭﺍﳌﺨﺎﻟﻔﺔ ﳌﺎ ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻷﻭﺍﺋﻞ‪.‬‬

‫ﺍﻟﺘﻴﺎﺭ ﺍﻟﺜﺎﱐ‪ :‬ﻭﻫﻮ ﺍﻟﺘﻴﺎﺭ ﺍﻟﻌﺼﺮﻱ ﺃﻭ ﺍﻟﺼﻮﻓﻴﺔ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﳛﺎﻭﻟﻮﻥ ﺍﻹﻓﺎﺩﺓ ﻣﻦ ﲨﻴﻊ ﺍﻟﻮﺳﺎﺋﻞ ﺍﳊﺪﻳﺜﺔ‬
‫ﻭﻧﺸﺮ ﺍﻟﺘﺼﻮﻑ ﻋﻦ ﻃﺮﻳﻘﻬﺎ‪ ،‬ﻭﺍﳋﺮﻭﺝ ﻋﻦ ﺍﻷﺳﻠﻮﺏ ﺍﻟﻘﺪﱘ ﺍﻟﺮﺍﺗﺐ‪ ،‬ﻭﺍﺳﺘﻐﻼﻝ ﻛﻞ ﺍﻟﻮﺳﺎﺋﻞ ﻭﺍﻹﻣﻜﺎﻧﺎﺕ ﺍﻟﱵ‬
‫ﻣﻦ ﺷﺄ‪‬ﺎ ﻧﺸﺮ ﺍﻟﺘﺼﻮﻑ ﻭﺫﻳﻮﻋﻪ‪ ،‬ﻭﻳﻐﻠﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻴﺎﺭ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﺸﺎﺑﺔ‪ ،‬ﻭﻳﻨﻘﺴﻢ ﻫﺬﺍ ﺍﻟﺘﻴﺎﺭ ﺇﱃ ﻗﺴﻤﲔ‪.‬‬

‫ﺃ( ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﻌﺼﺮﻳﺔ ﺍﻟﺘﻬﺎﻣﻴﺔ ﻭﻛﺒﲑﻫﻢ ﳏﻤﺪ ﻋﻠﻲ ﺍﳌﺮﻋﻲ‪ -‬ﺭﺋﻴﺲ ﻛﻠﻴﺔ ﺩﺍﺭ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬

‫ﺏ( ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﻌﺼﺮﻳﺔ ﺍﳊﻀﺮﻣﻴﺔ‪ ،‬ﻭﻛﱪﺍﺋﻬﻢ ﻋﻤﺮ ﺑﻦ ﺣﻔﻴﻆ ﻭﺍﳊﺒﻴﺐ ﺍﳉﻔﺮﻱ ﻭﻏﲑﳘﺎ‪.‬‬

‫ﻭﳑﺎ ﳚﻤﻞ ﺫﻛﺮﻩ ﻫﺎﻫﻨﺎ ﺃﻥ ﻫﺬﻩ ﺍﻟﺘﻴﺎﺭﺍﺕ ﻭﺍﻷﻗﺴﺎﻡ ﻓﻴﻬﺎ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﻭﺍﻟﺘﻨﺎﺯﻉ ﻭﺍﻟﺘﻨﺎﻓﺲ ﻭﺍﻟﺘﻀﺎﺩ ﺍﻟﺸﻲﺀ‬
‫ﺴﺒُﻬُ ْﻢ َﺟﻤِﻴﻌًﺎ َﻭﹸﻗﻠﹸﻮُﺑ ُﻬ ْﻢ َﺷﺘﱠﻰ(( ]ﺍﳊﺸﺮ‪.[١٤:‬‬
‫ﺤَ‬‫ﺍﻟﻜﺜﲑ‪ ،‬ﻭﺍﻷﻣﺮ ﻛﻤﺎ ﻗﺎﻝ ﺍﳌﻮﱃ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪َ)) :‬ﺗ ْ‬

‫ﻭﰲ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺳﻨﻜﺸﻒ ﺑﺈﺫﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﻦ ﻭﺍﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ ﺍﳌﻌﺎﺻﺮ ﰲ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ ﰲ ﺍﳉﺎﻧﺐ‬
‫ﺍﻟﺪﻋﻮﻱ ﻭﺍﻷﻧﺸﻄﺔ ﺍﻟﱵ ﻳﻘﻴﻤﻮ‪‬ﺎ ﻟﻨﺸﺮ ﻣﺬﻫﺒﻬﻢ ﻭﺍﻟﺘﻤﻜﲔ ﻟﻌﻘﻴﺪ‪‬ﻢ‪ ،‬ﻓﻨﻘﻮﻝ ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ‪:‬‬
‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
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 ‫ﺇﻥ ﻧﺸﺎﻁ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﺪﻋﻮﻱ ﻟﻨﺸﺮ ﻣﺬﻫﺒﻬﻢ ﻭﻃﺮﻳﻘﺘﻬﻢ ﱂ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺟﺎﻧﺐ ﺍﻟﺘﺪﺭﻳﺲ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻹﻗﺮﺍﺀ‬
‫ﻓﺤﺴﺐ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻠﺘﺪﺭﻳﺲ ﻛﻤﺎ ﻳﻘﺎﻝ ﻧﺼﻴﺐ ﺍﻷﺳﺪ ﻣﻦ ﺫﻟﻚ ﺣﻴﺚ ﺗﺒﻠﻎ ﻧﺴﺒﺘﻪ )‪ (%٦٦‬ﻛﻤﺎ ﺃﺳﻠﻔﻨﺎ ﰲ‬
‫ﺍﳉﺎﻧﺐ ﺍﻟﻌﻠﻤﻲ‪.‬‬

‫ﺇﻻ ﺃﻥ ﻟﻠﺼﻮﻓﻴﺔ ﺃﻧﺸﻄﺔ ﺩﻋﻮﻳﺔ ﺃﺧﺮﻯ ﻟﻨﺸﺮ ﻋﻘﻴﺪ‪‬ﻢ‪ ،‬ﺣﻴﺚ ﺗﺼﻞ ﻧﺴﺒﺘﻬﺎ ﺇﱃ )‪.(%٥٧‬‬

‫ﻭﻫﺬﻩ ﺍﻷﻧﺸﻄﺔ ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﲨﺎﻋﻲ ﻳﺼﺪﺭ ﻋﻦ ﲨﺎﻋﺔ‪ ،‬ﻭﺫﻟﻚ ﺑﻨﺴﺒﺔ )‪ (%٢٣‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻓﺮﺩﻱ ﺑﻨﺴﺒﺔ‬
‫)‪ (%٧٦‬ﻭﻣﻦ ﺍﻟﺼﻮﻓﻴﺔ ﻣﻦ ﻫﻢ ﻣﺘﻘﻮﻗﻌﻮﻥ ﻻ ﻳﺸﺘﻐﻠﻮﻥ ﺑﺎﻟﺪﻋﻮﺓ ﺇﱃ ﻃﺮﻳﻘﺘﻬﻢ‪ ،‬ﻭﻧﺴﺒﺘﻬﻢ )‪ (%٦٢‬ﻣﻦ ﳎﻤﻞ‬
‫ﺍﳌﻨﺎﻃﻖ ﺍﻟﱵ ﴰﻠﻬﺎ ﺍﻻﺳﺘﺒﻴﺎﻥ ﻭﺟﺮﺕ ﻋﻠﻴﻬﺎ ﺍﻟﺪﺭﺍﺳﺔ‪.‬‬

‫ﻭﻫﺬﺍ ﺍﻟﻨﺸﺎﻁ ﺍﻟﺪﻋﻮﻱ ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﺴﺘﻤﺮ ﻃﻮﺍﻝ ﺍﻟﻌﺎﻡ ﻭﺫﻟﻚ ﺑﻨﺴﺒﺔ )‪ ،(%٣٨‬ﻭﻣﻨﻪ ﻣﺎ ﻫﻮ ﻣﺘﻘﻄﻊ ﻭﺫﻟﻚ‬
‫ﺑﻨﺴﺒﺔ )‪ ،(%٥٢‬ﻭﻣﻨﻪ ﻣﺎ ﻫﻮ ﻣﻮﲰﻲ ﺑﻨﺴﺒﺔ )‪ ،(%٤٧‬ﻭﻣﻨﻪ ﻣﺎ ﻳﻜﻮﻥ ﰲ ﻣﻨﺎﺳﺒﺎﺕ ﺧﺎﺻﺔ ﻣﺘﻔﺮﻗﺔ‪ ،‬ﻭﻫﺬﺍ ﺗﺒﻠﻎ‬
‫ﻧﺴﺒﺘﻬﺎ ﺇﱃ )‪ (%٩٠‬ﻣﻦ ﳎﻤﻞ ﺍﳌﻨﺎﻃﻖ ﺍﻟﱵ ﴰﻠﻬﺎ ﺍﻻﺳﺘﺒﻴﺎﻥ‪.‬‬

‫ﻭﻫﺬﻩ ﺍﻷﻧﺸﻄﺔ ﺍﻟﺪﻋﻮﻳﺔ ﺗﺘﻨﻮﻉ‪ ،‬ﻓﻤﻨﻬﺎ ﺍﶈﺎﺿﺮﺍﺕ ﺍﻟﻌﺎﻣﺔ ﻭﺗﺼﻞ ﻧﺴﺒﺘﻬﺎ ﺇﱃ )‪ ،(%٤٨‬ﻭﻣﻨﻬﺎ ﺗﻮﺯﻳﻊ‬
‫ﺍﳌﻨﺸﻮﺭﺍﺕ ﻭﺍﻟﻜﺘﻴﺒﺎﺕ ﻭﺗﺒﻠﻎ ﻧﺴﺒﺘﻬﺎ )‪ ،(%٣٣‬ﻭﺃﻣﺎ ﺧﻄﺐ ﺍﳉﻤﻌﺔ ﻓﺘﺒﻠﻎ ﻧﺴﺒﺘﻬﺎ )‪ (%٩٠‬ﻧﺎﻫﻴﻚ ﻋﻦ ﺃﻧﺸﻄﺔ‬
‫ﻭﺑﺮﺍﻣﺞ ﺩﻋﻮﻳﺔ ﺃﺧﺮﻯ ﺳﻨﺬﻛﺮﻫﺎ ﻻﺣﻘﹰﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬

‫ﻭﳑﺎ ﳛﺴﻦ ﺫﻛﺮﻩ ﺃﻥ ﺍﻟﺼﻮﻓﻴﺔ ﻻ ﺗﻘﺘﺼﺮ ﰲ ﺩﻋﻮ‪‬ﺎ ﺇﱃ ﻋﻘﻴﺪ‪‬ﺎ ﻭﻃﺮﻳﻘﺘﻬﺎ ﻋﻠﻰ ﺍﻷﻣﺎﻛﻦ ﻭﺍﳌﻨﺎﻃﻖ ﺍﳋﺎﺻﺔ ‪‬ﺎ؛‬
‫ﺑﻞ ﻳﺘﻌﺪﻯ ﻧﺸﺎﻃﻬﻢ ﺍﻟﺪﻋﻮﻱ ﺇﱃ ﺃﻣﺎﻛﻦ ﻛﺜﲑﺓ ﻋﺎﻣﺔ ﻣﻨﻬﺎ ﺍﳉﺎﻣﻌﺎﺕ‪ ،‬ﻭﺫﻟﻚ ﺑﻨﺴﺒﺔ )‪ ،(%٥‬ﻭﺍﳌﺪﺍﺭﺱ ﺍﻟﻨﻈﺎﻣﻴﺔ‪،‬‬
‫ﻭﺫﻟﻚ ﺑﻨﺴﺒﺔ )‪ ،(%٢٨‬ﻭﻏﲑ ﺫﻟﻚ ﻛﺎﳌﺴﺎﺟﺪ ﻭﺍﳌﺒﺎﺭﺯ ﻭﺍﻷﺳﻮﺍﻕ ﻭﻏﲑﻫﺎ‪.‬‬

‫ﻭﺃﻣﺎ ﻣﺪﻯ ﺇﻓﺎﺩ‪‬ﻢ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﳊﺪﻳﺜﺔ ﻓﺈ‪‬ﻢ ﱂ ﻳﻔﻴﺪﻭ ﻛﺜﲑﹰﺍ ﻣﻨﻬﺎ‪ ،‬ﻓﺎﻹﻧﺘﺮﻧﺖ ﻭﺍ‪‬ﻼﺕ‬
‫ﺍﻻﻟﻜﺘﺮﻭﻧﻴﺔ ﺑﻞ ﻭﺍ‪‬ﻼﺕ ﺍﳌﻄﺒﻮﻋﺔ ﺗﺒﻠﻎ ﻧﺴﺒﺔ ﺇﻓﺎﺩ‪‬ﻢ ﻣﻨﻬﺎ )ﺻﻔﺮ‪.(%‬‬

‫ﻭﺃﻣﺎ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻷﺧﺮﻯ ﻓﻘﺪﺭ ﻟﻠﺒﻌﺾ ﺍﻹﻓﺎﺩﺓ ﻣﻨﻬﺎ‪ ،‬ﻛﺎﻟﺘﻠﻔﺎﺯ ﻭﺍﻹﺫﺍﻋﺔ ﻭﺍﻟﺼﺤﻒ ﺣﻴﺚ ﺑﻠﻐﺖ ﻧﺴﺒﺔ ﺍﻹﻓﺎﺩﺓ‬
‫ﻣﻨﻬﺎ )‪ (%٥‬ﻓﻘﻂ‪ ،‬ﻭﺳﻮﻑ ﻧﺘﺤﺪﺙ ﻋﻦ ﺍﻷﻧﺸﻄﺔ ﺍﻟﺪﻋﻮﻳﺔ ﻟﻠﺼﻮﻓﻴﺔ ﰲ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ ﻛﻞ ﻧﺸﺎﻁ ﻋﻠﻰ ﺣﺪﻩ‪:‬‬

‫)‪ (١‬ﺍﳌﺴﺎﺟﺪ‪:‬‬

‫ﳛﺮﺹ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ ﻋﻠﻰ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺍﳌﺴﺎﺟﺪ ﻭﺃﻥ ﺗﻜﻮﻥ ﺗﺎﺑﻌﺔ ﳍﻢ ﺣﺮﺻﹰﺎ ﺑﺎﻟﻐﹰﺎ‪ ،‬ﻭﺫﻟﻚ ﻟﻌﻈﻴﻢ‬
‫ﺃﺛﺮ ﺍﳌﺴﺠﺪ ﰲ ﻧﺸﺮ ﺍﻟﺪﻋﻮﺓ ﻣﻦ ﺧﻼﻝ ﺍﻟﺪﺭﻭﺱ ﻭﺍﶈﺎﺿﺮﺍﺕ ﻭﺣﻠﻘﺎﺕ ﺍﻟﺘﺤﻔﻴﻆ ﻭﺧﻄﺐ ﺍﳉﻤﻌﺔ ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻻ‬
‫ﳜﻔﻰ‪ ،‬ﻭﺍﳉﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﺃﻥ ﻧﺴﺒﺔ ﺍﳌﺴﺎﺟﺪ ﺍﻟﺘﺎﺑﻌﺔ ﻟﻠﺼﻮﻓﻴﺔ ﰲ ﺍﳌﻨﺎﻃﻖ ﺍﻟﱵ ﴰﻠﻬﺎ ﺍﻻﺳﺘﺒﻴﺎﻥ )‪.(%٨١‬‬

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 ‫ﻭﰲ ﻣﺪﻳﻨﺔ ﺍﳊﺪﻳﺪﺓ ﻓﻘﻂ ﻓﺈﻥ ﺍﳌﺴﺎﺟﺪ ﺍﻟﱵ ﲢﺖ ﻧﻔﻮﺫ ﺍﻟﺼﻮﻓﻴﺔ ﻧﺴﺒﺘﻬﺎ )‪ (%٦٠‬ﺗﻘﺮﻳﺒﹰﺎ ﻣﻦ ﻣﺴﺎﺟﺪ ﺍﳊﺪﻳﺪﺓ؛‬
‫ﺑﻞ ﺗﻮﺟﺪ ﺳﻠﺴﻠﺔ ﻣﻦ ﺍﻷﺣﻴﺎﺀ ﻣﻜﻮﻧﺔ ﺣﻠﻘﺔ ﻣﺘﺮﺍﺑﻄﺔ ﺗﺒﻠﻎ ﻋﺸﺮﺓ ﺃﺣﻴﺎﺀ ﻭﻫﻲ‪ :‬ﺍﳊﻮﻙ‪ ،‬ﻭﺣﺎﺭﺓ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﺳﻮﻕ‬
‫ﺍﳍﻨﻮﺩ‪ ،‬ﻭﺍﻟﻜﺮﻧﻴﺶ‪ ،‬ﻭﺍﻟﺼﺪﻳﻘﻴﺔ‪ ،‬ﻭﺍﻟﺸﺤﺎﺭﻳﺔ‪ ،‬ﻭﻛﻮﻛﺒﺎﻥ‪ ،‬ﻭﺑﺎﺏ ﻣﺸﺮﻑ‪ ،‬ﻭﺍﻟﺼﺒﺎﻟﻴﺔ‪ ،‬ﻻ ﻳﻜﺎﺩ ﻳﻮﺟﺪ ﻓﻴﻬﺎ ﻣﺴﺠﺪ‬
‫ﻭﺍﺣﺪ ﻷﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪.‬‬

‫ﻭﺍﳌﺴﺎﺟﺪ ﺍﻟﱵ ﺗﻜﻮﻥ ﲢﺖ ﺗﺴﻠﻂ ﺍﻟﺼﻮﻓﻴﺔ ﻳﺘﻢ ﺍﺳﺘﻐﻼﳍﺎ ﻟﺒﺚ ﻭﻧﺸﺮ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺴﻠﻮﻙ ﺍﻟﺼﻮﰲ؛ ﺑﺘﻔﻌﻴﻞ ﺩﻭﺭ‬
‫ﺍﳌﺴﺠﺪ ﺍﻟﺪﻋﻮﻱ ﻭﺇﻗﺎﻣﺔ ﺍﻷﻧﺸﻄﺔ ﺍﳌﺨﺘﻠﻔﺔ ﻓﻴﻪ‪.‬‬

‫ﻼ ﺃﻗﻴﻢ ﻣﺮﻛﺰ ﺩﻋﻮﻱ ﻭﻓﺮﻍ ﻓﻴﻪ ﺟﻬﺪ ﻋﻈﻴﻢ ﻭﺳﺨﺮﺕ ﲨﻴﻊ ﻣﻘﺪﺭﺍﺗﻪ‬
‫ﻓﻔﻲ ﻣﺴﺠﺪ ﺫﻫﺐ ﲟﺪﻳﻨﺔ ﺍﳊﺪﻳﺪﺓ ﻣﺜ ﹰ‬
‫ﻹﺣﻴﺎﺀ ﺍﻟﻔﻜﺮ ﺍﻟﺼﻮﰲ ﻭﺗﺮﺳﻴﺨﻪ ﰲ ﺍ‪‬ﺘﻤﻊ‪.‬‬

‫ﻭﺍﳉﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﺃﻥ ﻋﺪﺩ ﺍﳌﺴﺎﺟﺪ ﺍﻟﱵ ﺗﻘﻊ ﲢﺖ ﺗﺴﻠﻂ ﺍﻟﺼﻮﻓﻴﺔ ﺗﺰﻳﺪ ﻋﻠﻰ ﺍﳋﻤﺴﲔ ﻣﺴﺠﺪﹰﺍ ﻓﻴﻤﺎ ﲤﻜﻨﺎ ﻣﻦ‬
‫ﺍﻟﻮﻗﻮﻑ ﻋﻠﻴﻪ ﻣﻦ ﺧﻼﻝ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳌﻴﺪﺍﻧﻴﺔ‪ .‬ﻭﺍﻟﻌﺪﺩ ﺃﺿﻌﺎﻑ ﺫﻟﻚ ﺑﻜﺜﲑ‪.‬‬

‫)‪ (٢‬ﻣﺪﺍﺭﺱ ﺍﻟﺘﺤﻔﻴﻆ‪:‬‬

‫ﺣﻴﺚ ﺃﻗﺎﻡ ﺍﻟﺼﻮﻓﻴﺔ ﻋﺪﺩﹰﺍ ﻣﻦ ﻣﺪﺍﺭﺱ ﺍﻟﺘﺤﻔﻴﻆ ﻟﻠﺒﻨﲔ ﻭﺍﻟﺒﻨﺎﺕ ﻭﺗﺸﺠﻴﻊ ﻫﺬﻩ ﺍﳌﺪﺍﺭﺱ ﳌﺎ ﺭﺃﻭﺍ ﻣﻦ ﺇﻗﺒﺎﻝ‬
‫ﺍﻟﻨﺎﺷﺌﺔ ﻋﻠﻰ ﺣﻔﻆ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﻣﻦ ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﻣﻦ ﺧﻼﳍﺎ ﻳﺒﻠﻐﻮﻥ ﻣﺎ ﺃﺭﺍﺩﻭﺍ ﻣﻦ ﺗﺄﺻﻴﻞ ﺍﻟﺘﺼﻮﻑ ﰲ‬
‫ﻧﻔﻮﺱ ﻭﻗﻠﻮﺏ ﺍﻟﻨﺎﺷﺌﺔ ﺑﻨﻴﻨﹰﺎ ﻭﺑﻨﺎﺕ‪.‬‬

‫ﺣﻴﺚ ﺗﺼﻞ ﻧﺴﺒﺔ ﻣﺪﺍﺭﺱ ﺍﻟﺘﺤﻔﻴﻆ ﰲ ﺍﳌﻨﺎﻃﻖ ﺍﻟﱵ ﴰﻠﺘﻬﺎ ﺍﻟﺪﺭﺍﺳﺔ )‪ ،(%٤٨‬ﻭﺑﻌﺪ ﺍﻟﺘﺘﺒﻊ ﻭﺟﺪﻧﺎ ﺃﻥ ﻋﺪﺩ‬
‫ﻣﺪﺍﺭﺱ ﺍﻟﺘﺤﻔﻴﻆ ﺍﻟﺘﺎﺑﻌﺔ ﻟﻠﺼﻮﻓﻴﺔ ﻣﺎ ﻳﺮﺑﻮ ﻋﻦ ﺍﺛﻨﲔ ﻭﺛﻼﺛﲔ ﻣﺪﺭﺳﺔ‪ ،‬ﻓﻴﻬﺎ ﻗﺮﺍﺑﺔ ﺍﳌﺎﺋﺔ ﻭﺍﻟﺴﺖ ﺣﻠﻘﺎﺕ‪ ،‬ﻭﻳﺪﺭﺱ‬
‫ﻓﻴﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﻃﺎﻟﺐ ﻭﻃﺎﻟﺒﺔ‪.‬‬

‫ﻭﻛﺎﻥ ﳌﺪﻳﻨﺔ ﺍﳊﺪﻳﺪﺓ ﻣﻨﻬﺎ ﻧﺼﻴﺐ ﺍﻷﺳﺪ‪ ،‬ﺣﻴﺚ ﻳﻮﺟﺪ ‪‬ﺎ ﺳﺘﺔ ﻋﺸﺮ ﻣﺪﺭﺳﺔ ﲢﻔﻴﻆ‪ ،‬ﻓﻴﻬﺎ )‪ (٨٣‬ﺣﻠﻘﺔ‪،‬‬
‫ﻭﻋﺪﺩ ﺍﻟﻄﻼﺏ ‪‬ﺎ ﺛﻼﺛﺔ ﺁﻻﻑ ﻭﺛﻼﲦﺎﺋﺔ ﻭﲬﺴﻮﻥ ﻃﺎﻟﺒﹰﺎ ﻭﻃﺎﻟﺒﺔ ﺗﻘﺮﻳﺒﺎﹰ‪ ،‬ﻣﻮﺯﻋﺔ ﻋﻠﻰ ﲬﺴﺔ ﻋﺸﺮ ﻣﺴﺠﺪﹰﺍ ﻣﻦ‬
‫ﻣﺴﺎﺟﺪ ﺍﳊﺪﻳﺪﺓ)‪.(١‬‬

‫)‪ (٣‬ﺍﳌﻜﺘﺒﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ‪:‬‬

‫ﻭﻫﻲ ﻣﻦ ﺍﳌﻮﺍﻗﻊ ﺍﻟﱵ ﻣﻦ ﺧﻼﳍﺎ ﻳﻘﻮﻡ ﺍﻟﺼﻮﻓﻴﺔ ﺑﻨﺸﺮ ﻣﺬﻫﺒﻬﻢ ﻭﻋﻘﻴﺪ‪‬ﻢ؛ ﺇﻣﺎ ﺑﺎﻟﻘﺮﺍﺀﺓ ﺍﻟﻌﺎﻣﺔ ﺃﻭ ﺑﺎﻟﺒﻴﻊ ﺃﻭ‬
‫ﺍﻟﺘﻮﺯﻳﻊ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﻭﺳﺎﺋﻞ ﻧﺸﺮ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﻜﺘﻴﺐ ﻭﺍﻟﻨﺸﺮﺍﺕ ﺍﳌﻄﺒﻮﻋﺔ‪.‬‬

‫)‪ (1‬ﺍﻧﻈﺮ‪ :‬ﻣﻠﺤﻖ ﺍﻟﻮﺛﺎﺋﻖ ﻭﺍﳌﺼﻮﺭﺍﺕ ﺭﻗﻢ )‪.(٧‬‬

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 ‫ﻭﺗﺒﻠﻎ ﻧﺴﺒﺔ ﺍﳌﻜﺘﺒﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﻣﻨﺎﻃﻖ ‪‬ﺎﻣﺔ )‪ (%٦٢‬ﻣﻦ ﳎﻤﻞ ﻣﻨﺎﻃﻖ ﺍﻻﺳﺘﺒﻴﺎﻥ‪ ،‬ﻭﺍﳌﻜﺘﺒﺎﺕ‬
‫ﺍﻟﻌﺎﻣﺔ ﻧﺴﺒﺘﻬﺎ )‪ (%١٤‬ﻭﺍﳋﺎﺻﺔ ﻧﺴﺒﺘﻬﺎ )‪ (%٥٧‬ﻭﺃﻣﺎ ﺍﳌﻜﺎﺗﺐ ﺍﻟﺼﻐﲑﺓ ﻓﻨﺴﺒﺘﻬﺎ )‪ (%٥‬ﻭﺃﻣﺎ ﺍﳌﻜﺎﺗﺐ ﺍﻟﺘﺠﺎﺭﻳﺔ‬
‫ﻓﻴﻮﺟﺪ ﻣﻨﻬﺎ ﻋﺪﺩ ﻻ ﺑﺄﺱ ﺑﻪ‪.‬‬

‫)‪ (٤‬ﺍﳌﺮﺍﻛﺰ ﺍﻟﺼﻴﻔﻴﺔ‪:‬‬

‫ﳉﺄﺕ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﻌﺼﺮﻳﺔ ﰲ ‪‬ﺎﻣﺔ ﺇﱃ ﺇﻗﺎﻣﺔ ﺍﳌﺮﺍﻛﺰ ﺍﻟﺼﻴﻔﻴﺔ ﻣﻦ ﺑﺎﺏ ﻣﻮﺍﻛﺒﺔ ﺍﻟﻌﺼﺮ ﻭﻣﻮﺍﻓﻘﺔ ﻟﻠﺘﺤﺪﻳﺚ‬
‫ﻭﺍﻟﺘﻘﺪﻡ‪ ،‬ﻭﺃﻳﻀﹰﺎ ﻣﻦ ﺑﺎﺏ ﻗﻄﻊ ﺍﻟﻄﺮﻳﻖ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻻﺳﺘﻘﻄﺎﺏ ﺃﻛﱪ ﻋﺪﺩ ﳑﻜﻦ ﻣﻦ ﺟﻴﻞ ﺍﻟﺸﺒﺎﺏ‬
‫ﺑﺎﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﳝﺎﺭﺳﻬﺎ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﰲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻓﻤﻦ ﻫﺬﺍ ﺍﳌﻨﻄﻠﻖ ﺃﻗﺎﻣﺖ ﺍﻟﺼﻮﻓﻴﺔ ﰲ‬
‫ﻼ ﺃﻗﻴﻤﺖ ﻣﺮﺍﻛﺰ ﺻﻴﻔﻴﺔ ﰲ ﻋﺪﺩ ﻣﻦ ﺍﳌﺴﺎﺟﺪ ﻛﻤﺴﺠﺪ‬ ‫‪‬ﺎﻣﺔ ﻋﺪﺩﹰﺍ ﻣﻦ ﺍﳌﺮﺍﻛﺰ ﺍﻟﺼﻴﻔﻴﺔ‪ ،‬ﻓﻔﻲ ﻣﺪﻳﻨﺔ ﺍﳊﺪﻳﺪﺓ ﻣﺜ ﹰ‬
‫ﺍﻟﺸﺠﺮﺓ ﻭﻣﺴﺠﺪ ﺩﲪﺎﻥ ﻭﻣﺴﺠﺪ ﺍﻟﻘﺮﻭﻥ‪.‬‬

‫)‪ (٥‬ﺍﳉﻤﻴﻌﺎﺕ ﺍﻟﺪﻋﻮﻳﺔ ﺍﳋﲑﻳﺔ‪:‬‬

‫ﺣﻴﺚ ﺃﻗﺎﻣﺖ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ﺍﳊﺪﻳﺪﺓ ﻣﺆﺳﺴﺔ ﺩﻋﻮﻳﺔ ﺧﲑﻳﺔ ﲢﺖ ﺍﺳﻢ )ﻣﺆﺳﺴﺔ ﺩﺍﺭ ﺍﳋﲑ( ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺷﺨﺺ‬
‫ﻳﺪﻋﻰ ﺍﳊﺒﻴﺐ ﺳﺎﱂ ﻭﻫﻮ ﻣﻦ ﺧﺮﳚﻲ ﺟﺎﻣﻌﺔ ﺍﻷﺣﻘﺎﻑ ﲝﻀﺮﻣﻮﺕ‪ ،‬ﻭﻟﻪ ﺩﻭﺭ ﺑﺎﺭﺯ ﰲ ﻧﺸﺮ ﺍﻟﺘﺼﻮﻑ ﺑﻮﺳﺎﺋﻞ‬
‫ﺷﱴ‪ ،‬ﺣﻴﺚ ﺃﻧﻪ ﻣﻦ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﻌﺼﺮﻳﺔ ﺍﻟﺘﺎﺑﻌﺔ ﳊﻀﺮﻣﻮﺕ‪.‬‬

‫ﻭﺃﺑﺮﺯ ﺃﻋﻤﺎﻝ )ﺩﺍﺭ ﺍﳋﲑ(‪:‬‬

‫‪ -١‬ﻃﺒﺎﻋﺔ ﺍﻟﻨﺸﺮﺍﺕ ﺍﳌﺆﻳﺪﺓ ﻟﻠﻔﻜﺮ ﺍﻟﺼﻮﰲ‪ ،‬ﻛﻨﺸﺮﺓ )ﻧﻌﻢ ﳓﺘﻔﻞ()‪.(١‬‬

‫‪ -٢‬ﺇﻗﺎﻣﺔ ﺍﳌﺮﺍﻛﺰ ﺍﻟﺼﻴﻔﻴﺔ‪ ،‬ﺣﻴﺚ ﺃﻗﻴﻤﺖ ﺑﺎﳊﺪﻳﺪﺓ ﺃﺭﺑﻌﺔ ﻣﺮﺍﻛﺰ ﺻﻴﻔﻴﺔ ﰲ ﺃﻣﺎﻛﻦ ﳐﺘﻠﻔﺔ‪.‬‬

‫‪ -٣‬ﺇﻗﺎﻣﺔ ﺍﳌﺴﺎﺑﻘﺎﺕ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﺮﻳﺎﺿﻴﺔ‪ ،‬ﻭﻗﺪ ﺃﻗﻴﻢ ﻋﺪ ‪‬ﺩ ﻣﻨﻬﺎ ﲟﺪﻳﻨﺔ ﺍﳊﺪﻳﺪﺓ‪.‬‬

‫‪ -٤‬ﺍﻟﺘﺸﺠﻴﻊ ﻋﻠﻰ ﺣﻔﻆ ﺍﳌﺘﻮﻥ ﰲ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻟﺴﻠﻮﻙ ﺍﻟﺼﻮﰲ ﻭﺑﻌﻀﻬﺎ ﻓﻘﻬﻲ‪ ،‬ﻭﺍﻟﺘﻜﺮﱘ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬

‫‪ -٥‬ﺗﻮﺯﻳﻊ ﺍﻟﻌﻮﻥ ﺍﻟﻐﺬﺍﺋﻲ ﻭﺇﻗﺎﻣﺔ ﺍﻷﻧﺸﻄﺔ ﺍﳋﲑﻳﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﲤﺮﻳﺮ ﺍﻷﻧﺸﻄﺔ ﺍﻟﺪﻋﻮﻳﺔ ﻣﻦ ﺧﻼﻝ ﺍﳌﺴﺎﻋﺪﺍﺕ‬
‫ﺍﳌﺎﺩﻳﺔ‪.‬‬

‫)‪ (٦‬ﺍﻷﻧﺪﻳﺔ ﺍﻟﺮﻳﺎﺿﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ‪:‬‬

‫)‪ (1‬ﺍﻧﻈﺮ‪ :‬ﻣﻠﺤﻖ ﺍﻟﻮﺛﺎﺋﻖ ﻭﺍﳌﺼﻮﺭﺍﺕ ﺭﻗﻢ )‪.(٨‬‬

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 ‫ﺣﻴﺚ ﺍﲡﻪ ﺍﻟﺼﻮﻓﻴﺔ ﺇﱃ ﻃﺒﻘﺔ ﺍﻟﺸﺒﺎﺏ ﻭﻧﺸﻄﻮﺍ ﻧﺸﺎﻃﹰﺎ ﻛﺒﲑﹰﺍ ﰲ ﺩﻋﻮ‪‬ﻢ ﺇﱃ ﻃﺮﻳﻘﺘﻬﻢ ﻭﻣﺴﻠﻜﻬﻢ‪ ،‬ﻭﻣﻦ‬
‫ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﺳﻠﻜﻮﻫﺎ ﻟﻴﺘﺤﻘﻖ ﺫﻟﻚ‪ :‬ﺇﻧﺸﺎﺀ ﺍﻷﻧﺪﻳﺔ ﺍﻟﺮﻳﺎﺿﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﱵ ﲢﺘﻀﻦ ﺍﻟﺸﺒﺎﺏ‪ ،‬ﻭﻣﻦ ﺃﺑﺮﺯ ﻫﺬﻩ‬
‫ﺍﻷﻧﺪﻳﺔ ﰲ ﻣﺪﻳﻨﺔ ﺍﳊﺪﻳﺪﺓ )ﻧﺎﺩﻱ ﺍﻟﻌﻠﻢ ﻭﺍﻹﳝﺎﻥ( ﻭﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺑﺎﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻷﻧﺸﻄﺔ ﺍﻟﺮﻳﺎﺿﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ‬
‫ﻭﺍﻟﺪﻋﻮﻳﺔ‪ ،‬ﻭﻛﻠﻬﺎ ﺗﺼﺐ ﰲ ﺗﺮﺳﻴﺦ ﻭﺗﻮﻃﻴﺪ ﺍﻟﻔﻜﺮ ﺍﻟﺼﻮﰲ ﰲ ﻋﻘﻮﻝ ﺍﻟﻨﺎﺷﺌﺔ ﻭﺍﻟﺸﺒﺎﺏ‪.‬‬

‫ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺍﻻﻋﺘﻨﺎﺀ ﺑﺎﻷﻧﺸﻄﺔ ﺍﶈﺒﻮﺑﺔ ﻟﺪﻯ ﺍﻟﺸﺒﺎﺏ‪ ،‬ﻛﻠﻌﺐ ﻛﺮﺓ ﺍﻟﻘﺪﻡ‪ ،‬ﺣﻴﺚ ﺃﻗﻴﻢ ﺩﻭﺭﻱ ﰲ ﻛﺮﺓ‬
‫ﺍﻟﻘﺪﻡ ﺑﺸﻜﻞ ﻗﻮﻱ ﻭﺿﺨﻢ ﲢﺖ ﺭﻋﺎﻳﺔ ﻫﺆﻻﺀ ﺍﻟﺼﻮﻓﻴﺔ‪.‬‬

‫)‪ (٧‬ﺃﻧﺸﻄﺔ ﺩﻋﻮﻳﺔ ﺃﺧﺮﻯ‪:‬‬

‫ﲦﺔ ﺃﻧﺸﻄﺔ ﺩﻋﻮﻳﺔ ﺃﺧﺮﻯ ﺗﻘﻮﻡ ‪‬ﺎ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ‪‬ﺎﻣﺔ‪ ،‬ﺧﺎﺻﺔ ﰲ ﻣﺪﻳﻨﺔ ﺍﳊﺪﻳﺪﺓ‪ ،‬ﻣﺜﻞ‪:‬‬

‫‪ -١‬ﺇﻋﺪﺍﺩ ﺍﻟﻨﺸﺮﺍﺕ ﻭﺗﻮﺯﻳﻌﻬﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﺻﺪﺍﺭ ﺍﳌﻄﻮﻳﺎﺕ ﻭﺍﻟﻜﺘﺐ‪.‬‬

‫‪ -٢‬ﺗﻮﺯﻳﻊ ﺍﻟﻜﺘﻴﺒﺎﺕ ﻭﺍﻷﺷﺮﻃﺔ‪.‬‬

‫‪ -٣‬ﺍﻟﺪﻋﻮﺓ ﺍﻟﻌﺎﻣﺔ ﻋﻦ ﻃﺮﻳﻖ ﻣﺮﺍﻛﺰ ﺍﻟﺪﻋﻮﺓ‪.‬‬

‫‪ -٤‬ﺗﻌﻠﻴﻢ ﺍﳋﻄﺎﺑﺔ ﻭﺇﺭﺳﺎﻝ ﺍﳋﻄﺒﺎﺀ ﺇﱃ ﺍﻟﻘﺮﻯ ﻭﺍﻷﺭﻳﺎﻑ‪.‬‬

‫‪ -٥‬ﺇﻗﺎﻣﺔ ﺍﳊﻔﻼﺕ ﻭﺍﻟﻮﻻﺋﻢ ﺍﻟﻀﺨﻤﺔ ﻭﺩﻋﻮﺓ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﺎ‪.‬‬

‫‪ -٦‬ﺍﻻﻧﺘﺸﺎﺭ ﺍﻟﺪﻋﻮﻱ ﻭﺍﳊﺮﺍﻙ ﺑﺎﻟﺪﻋﻮﺓ ﺇﱃ ﻣﺬﻫﺒﻬﻢ ﻭﻃﺮﻳﻘﺘﻬﻢ‪ ،‬ﻭﻟﻌﻠﻲ ﺃﺫﻛﺮ ﳍﺬﺍ ﻣﺜﺎﻟﲔ‪:‬‬

‫ﺍﻷﻭﻝ‪ :‬ﻣﺪﻳﻨﺔ ﻣﻴﺪﻱ ﺗﺒﻌﺪ ﻋﻦ ﺍﳊﺪﻳﺪﺓ ﻣﺎ ﻳﺰﻳﺪ ﻋﻦ )‪٢٠٠‬ﻛﻢ( ﻭﻳﺮﺳﻞ ﺇﻟﻴﻬﺎ ﻛﻞ ﲨﻌﺔ ﺧﻄﻴﺒﹰﺎ ﻣﻦ ﻛﻠﻴﺔ ﺩﺍﺭ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺑﺎﳊﺪﻳﺪﺓ ﺑﻞ ﰲ ﻣﻨﺎﺳﺒﺎﺕ ﺍﳌﻮﺍﻟﺪ ﻭﺍﻷﻋﻴﺎﺩ ﺍﻟﺒﺪﻋﻴﺔ ﺗﺮﺳﻞ ﲨﺎﻋﺎﺕ ﻣﻦ ﻫﺬﻩ ﺍﻟﻜﻠﻴﺔ ﻹﺣﻴﺎﺀ ﺫﻛﺮﻯ‬
‫ﺍﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ ﺃﻭ ﺍﻟﺮﺟﺒﻴﺔ ﻭﺍﻟﺸﻌﺒﺎﻧﻴﺔ‪.‬‬

‫ﺍﻟﺜﺎﱐ‪ :‬ﻣﺪﻳﻨﺔ ﺍﻟﻀﺤﻲ‪ ،‬ﻭﺗﺒﻌﺪ ﻋﻦ ﺍﳊﺪﻳﺪﺓ )‪٣٠‬ﻛﻢ( ﴰﺎ ﹰﻻ ﻳﺄﺗﻴﻬﺎ ﰲ ﺍﻟﻌﻄﻠﺔ ﺍﻟﺼﻴﻔﻴﺔ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺼﻮﻓﻴﺔ‬
‫ﺍﳊﻀﺎﺭﻣﺔ ﻣﻦ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﻟﻴﻘﻴﻤﻮﺍ ﰲ ﺍﻟﻌﻄﻠﺔ ﺍﻟﺼﻴﻔﻴﺔ ﺩﺭﻭﺳﹰﺎ ﻭﳏﺎﺿﺮﺍﺕ ﻳﺪﻋﻮﻥ ﻓﻴﻬﺎ ﺇﱃ ﻃﺮﻳﻘﺘﻬﻢ ﻭﻋﻘﻴﺪ‪‬ﻢ‬
‫ﻭﳝﻜﺜﻮﻥ ﻗﺮﺍﺑﺔ ﺍﻟﺸﻬﺮﻳﻦ‪.‬‬

‫ﺍﻟﻨﺸﺎﻁ ﺍﻟﺪﻋﻮﻱ ﺍﻟﻨﺴﺎﺋﻲ‪:‬‬

‫ﻻ ﺗﻘﺘﺼﺮ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ﻧﺸﺎﻃﻬﺎ ﺍﻟﺪﻋﻮﻱ ﻋﻠﻰ ﺍﺳﺘﻬﺪﺍﻑ ﺍﻟﺬﻛﻮﺭ؛ ﺑﻞ ﳍﻢ ﻧﺸﺎﻁ ﺩﻋﻮﻱ ﻛﺒﲑ ﰲ ﺍﳉﺎﻧﺐ‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬

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 ‫ﺍﻟﻨﺴﻮﻱ ﰲ ﳐﺘﻠﻒ ﺍﳌﻨﺎﻃﻖ ﺗﺼﻞ ﻧﺴﺒﺘﻪ ﺇﱃ )‪.(%٥٧‬‬

‫ﻭﻳﺘﻤﺜﻞ ﻫﺬﺍ ﺍﻟﻨﺸﺎﻁ ﺍﻟﻨﺴﻮﻱ ﰲ ﻣﺪﺍﺭﺱ ﲢﻔﻴﻆ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺒﻨﺎﺕ ﻭﺑﻌﺾ ﺍﻟﺘﺠﻤﻌﺎﺕ ﺍﻟﻨﺴﻮﻳﺔ ﻭﺑﻌﺾ ﺍﻟﻨﺸﺎﻃﺎﺕ‬
‫ﺍﻟﻔﺮﺩﻳﺔ ﻭﺍﻟﱵ ﺗﻘﻮﻡ ‪‬ﺎ ﻛﻮﺍﺩﺭ ﻧﺴﺎﺋﻴﺔ ﻣﻦ ﻓﻘﻴﻬﺎﺕ ﻭﻣﺪﺭﺳﺎﺕ ﻭﻣﺜﻘﻔﺎﺕ ﻭﺍﺟﺘﻤﺎﻋﻴﺎﺕ ﺑﻞ ﺣﱴ ﻋﺎﻣﻴﺎﺕ‪.‬‬

‫ﻭﻫﺬﺍ ﺍﻟﻨﺸﺎﻁ ﻳﺘﻨﻮﻉ ﻣﺎ ﺑﲔ ﺇﻗﺎﻣﺔ ﺍﳌﻮﺍﻟﺪ ﻋﻠﻰ ﺍﺧﺘﻼﻓﻬﺎ ﰲ ﺃﻭﺳﺎﻃﻬﻦ ﻭﳏﺎﻓﻠﻬﻦ ﻛﺎﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ ﻭﺍﻹﺳﺮﺍﺀ‬
‫ﻭﺍﳌﻌﺮﺍﺝ ﻭﺍﻟﻨﺼﻒ ﻣﻦ ﺷﻌﺒﺎﻥ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﺍﻟﺪﺭﺱ ﻭﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﻟﻌﺰﺍﺀ ﻋﻠﻰ ﺍﻷﻣﻮﺍﺕ‪ ،‬ﻭﺍﻟﺪﺭﺱ ﻭﺍﻟﻘﺮﺍﺀﺓ ﺃﻭ ﺇﻗﺎﻣﺔ‬
‫ﻣﻮﻟﺪ ﰲ ﺁﺧﺮ ﺃﻳﺎﻡ ﻧﻔﺎﺱ ﺍﳌﺮﺃﺓ‪ ،‬ﻭﻣﻦ ﺃﺧﻄﺮﻫﺎ ﺣﻀﻮﺭ ﺍﻟﺰﻳﺎﺭﺍﺕ ﺍﻟﺸﺮﻛﻴﺔ ﻭﺍﳊﺾ ﻋﻠﻴﻬﺎ ﻭﺇﺧﺮﺍﺝ ﺍﻟﻨﺴﺎﺀ ﲨﺎﻋﺎﺕ‬
‫ﻭﻓﺮﺍﺩﻯ ﺇﻟﻴﻬﺎ‪.‬‬

‫ﻧﺎﻫﻴﻚ ﻋﻦ ﺍﻟﺪﻋﻮﺍﺕ ﰲ ﺍﻷﻭﺳﺎﻁ ﺍﻟﻨﺴﺎﺋﻴﺔ ﻭﺍﻟﱵ ﺗﺘﻀﻤﻦ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺩﻋﺎﺗﻪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﺇﻗﺎﻣﺔ ﺍﶈﺎﺿﺮﺍﺕ ﺍﻟﻨﺴﺎﺋﻴﺔ ﰲ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳌﻨﺎﺯﻝ‪ ،‬ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ ﻟﻸﻧﺸﻄﺔ ﺍﻟﺪﻋﻮﻳﺔ ﺍﻟﻨﺴﺎﺋﻴﺔ‪:‬‬

‫ﺃ( ﺍﻓﺘﺘﺎﺡ ﻓﺮﻉ ﻧﺴﺎﺋﻲ ﻟﻜﻠﻴﺔ ﺩﺍﺭ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺑﺎﳊﺪﻳﺪﺓ ﳝﺎﺛﻠﻦ ﻓﻴﻪ ﺍﻟﺮﺟﺎﻝ ﰲ ﺍﳌﻨﻬﺞ ﺍﻟﺪﺭﺍﺳﻲ ﻭﺷﻬﺎﺩﺍﺕ‬
‫ﺍﻟﺘﺨﺮﺝ‪.‬‬

‫ﺏ( ﺇﻗﺎﻣﺔ ﺩﻭﺭﺓ ﻋﻠﻤﻴﺔ ﺻﻴﻔﻴﺔ ﰲ ﻣﺪﻳﻨﺔ ﺯﺑﻴﺪ ﻟﻠﻨﺴﺎﺀ‪.‬‬

‫ﺍﻟﻨﻈﺮﺓ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻟﻠﺼﻮﻓﻴﺔ‪:‬‬

‫ﺇ ﱠﻥ ﻟﻠﺼﻮﻓﻴﺔ ﰲ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ ﻧﻈﺮ‪‬ﻢ ﻭﻃﻤﻮﺣﺎ‪‬ﻢ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪ ،‬ﻭﺗﺼﻞ ﻧﺴﺒﺔ ﻣﻦ ﳍﻢ ﻧﻈﺮ ﻭﻃﻤﻮﺡ ﺇﱃ )‪(%٧٦‬‬
‫ﻣﻦ ﳎﻤﻞ ﻣﻨﺎﻃﻖ ﺍﻻﺳﺘﺒﻴﺎﻥ‪.‬‬

‫ﻭﺗﺘﻠﺨﺺ ﺁﻣﺎﳍﻢ ﻭﻃﻤﻮﺣﺎ‪‬ﻢ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻓﻴﻤﺎ ﻳﻠﻲ‪-:‬‬

‫‪ -١‬ﺇﻧﺸﺎﺀ ﻭﺍﻓﺘﺘﺎﺡ ﺍﻷﺭﺑﻄﺔ ﻭﺍﻟﺰﻭﺍﻳﺎ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬

‫‪ -٢‬ﺗﻔﻌﻴﻞ ﻭﺗﻄﻮﻳﺮ ﻣﺮﺍﻛﺰﻫﻢ ﺍﻟﺪﻋﻮﻳﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ‪.‬‬

‫‪ -٣‬ﺇﺣﻴﺎﺀ ﻣﺎ ﺍﻧﺪﺛﺮ ﻣﻦ ﺍﻟﺰﻳﺎﺭﺍﺕ ﺍﻟﺸﺮﻛﻴﺔ ﻭﺍﻟﺒﺪﻋﻴﺔ‪.‬‬

‫‪ -٤‬ﺍﻟﺘﻮﺳﻊ ﰲ ﻣﺪﺍﺭﺱ ﺍﻟﺘﺤﻔﻴﻆ‪.‬‬

‫‪ -٥‬ﺍﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺍﳌﺴﺎﺟﺪ‪.‬‬

‫‪ -٦‬ﳏﺎﺭﺑﺔ ﺩﻋﻮﺓ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺍﳌﻨﻄﻘﺔ ﺑﻜﻞ ﺍﻟﻮﺳﺎﺋﻞ ﻭﺍﳊﺪ ﻣﻦ ﻧﻔﻮﺫﻫﺎ‪.‬‬

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‫‪٣٩‬‬
 ‫ﻼ‪.‬‬
‫‪ -٧‬ﻧﺸﺮ ﺍﻟﺘﺼﻮﻑ ﻭﺗﻘﻮﻳﺔ ﺷﻮﻛﺘﻪ ﻣﻊ ﻧﺸﺮ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﻛﺎﻟﺘﻴﺠﺎﻧﻴﺔ ﻣﺜ ﹰ‬

‫‪ -٨‬ﺍﳊﺮﺹ ﻋﻠﻰ ﺗﻮﱄ ﺍﳌﻨﺎﺻﺐ ﻛﺎﻟﻘﻀﺎﺀ ﻭﺇﺩﺍﺭﺓ ﺍﳌﻜﺎﺗﺐ ﺍﳊﻜﻮﻣﻴﺔ ﻭﳓﻮﻫﺎ ﻣﻦ ﺃﻣﺎﻛﻦ ﺍﻟﺘﺄﺛﲑ ﰲ ﺍ‪‬ﺘﻤﻊ‪.‬‬

‫ﺭﺍﺑﻌﹰﺎ‪ -:‬ﺍﳉﺎﻧﺐ ﺍﻻﺟﺘﻤﺎﻋﻲ‪:‬‬

‫ﻟﻘﺪ ﻛﺎﻥ ﺃﺛﺮ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ﺍﻟﺴﺎﺑﻖ ﳏﺼﻮﺭﹰﺍ ﻋﻠﻰ ﻃﺒﻘﺔ ﻛﺒﺎﺭ ﺍﻟﺴﻦ ﻭﺍﻟﺸﻴﻮﺥ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻴﻮﻡ ﻓﻠﻘﺪ ﺃﺻﺒﺢ ﺃﺛﺮﻫﻢ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ ﻳﺸﻤﻞ ﲨﻴﻊ ﺷﺮﺍﺋﺢ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺻﺒﻴﺎﻥ ﺻﻐﺎﺭ ﺇﱃ ﺷﻴﻮﺥ ﻛﺒﺎﺭ ﺧﺎﺻﺔ ﻃﺒﻘﺔ ﺍﻟﺸﺒﺎﺏ ﻣﻦ ﺫﻛﻮﺭ‬
‫ﻭﺇﻧﺎﺙ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ ﺳﻨﻌﺮﺽ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺇﱃ ﻣﻜﺎﻧﺔ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ﺍ‪‬ﺘﻤﻊ ﻭﻋﻼﻗﺘﻬﻢ ﻭﺗﺄﺛﺮﻫﻢ‬
‫ﻭﺗﺄﺛﲑﻫﻢ ﰲ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪:‬‬

‫ﺇ ﱠﻥ ﻟﻠﺼﻮﻓﻴﺔ ﻣﻜﺎﻧﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻛﺒﲑﺓ ﰲ ‪‬ﺎﻣﺔ‪ ،‬ﺣﻴﺚ ﺗﺸﲑ ﺍﻟﺪﺭﺍﺳﺔ ﻭﺍﻟﱵ ﴰﻠﺖ ﺍﻟﻐﺎﻟﺒﻴﺔ ﺍﻟﻌﻈﻤﻰ ﻣﻦ ﻣﻨﺎﻃﻖ‬
‫‪‬ﺎﻣﺔ ﺇﱃ ﺃﻥ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﺬﻳﻦ ﻳﺸﻐﻠﻮﻥ ﺃﻋﻤﺎ ﹰﻻ ﺭﲰﻴﺔ ﰲ ﺍﻟﺪﻭﻟﺔ ﺗﺼﻞ ﻧﺴﺒﺘﻬﻢ ﺇﱃ )‪ (%٦٧‬ﻣﻦ ﺇﲨﺎﱄ ﺍﳌﻨﺎﻃﻖ ﺍﻟﱵ‬
‫ﴰﻠﺘﻬﺎ ﺍﻟﺪﺭﺍﺳﺔ‪.‬‬

‫‪ -‬ﻭﺃﻣﺎ ﺍﻟﻄﺒﻘﺔ ﺍﳌﺜﻘﻔﺔ ﻣﻨﻬﻢ ﻓﻨﺴﺒﺘﻬﺎ )‪.(%٧٦‬‬

‫‪ -‬ﻭﺃﻣﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳌﺸﺎﻳﺦ ﻓﻨﺴﺒﺘﻬﻢ )‪.(%٦٧‬‬

‫‪ -‬ﻭﺃﻣﺎ ﺍﻷﻋﻴﺎﻥ ﻭﺍﻟﻮﺟﻬﺎﺀ ﻓﻨﺴﺒﺘﻬﻢ )‪.(%٨٦‬‬

‫‪ -‬ﻭﺃﻣﺎ ﺍﻟﻨﺎﺱ ﺍﻟﻌﺎﺩﻳﻮﻥ ﻓﺈﻥ ﻧﺴﺒﺘﻬﻢ )‪ (%٩٠‬ﻣﻦ ﳎﻤﻞ ﺍﳌﻨﺎﻃﻖ‪.‬‬

‫‪ -‬ﻭﺃﻣﺎ ﺃﺛﺮﻫﻢ ﰲ ﺍ‪‬ﺘﻤﻊ ﻓﻘﺪ ﻛﺎﻥ ﺃﺛﺮﹰﺍ ﻇﺎﻫﺮﹰﺍ ﰲ )‪ (%٣٨‬ﻣﻦ ﻣﻨﺎﻃﻖ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﻭﻣﺘﻮﺳﻄﹰﺎ ﰲ )‪ (%١٩‬ﻣﻦ‬
‫ﻣﻨﺎﻃﻖ ﺍﻟﺪﺭﺍﺳﺔ‪ ،‬ﻭﺿﻌﻴﻔﹰﺎ ﰲ )‪ (%٤٣‬ﻣﻦ ﻣﻨﺎﻃﻖ ﺍﻟﺪﺭﺍﺳﺔ‪.‬‬

‫ﻭﺍﻟﻔﺌﺎﺕ ﺍﻟﱵ ﻳﺴﺘﻬﺪﻓﻮ‪‬ﺎ ﺑﺎﻟﺘﺄﺛﲑ ﻓﻌﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ‪-:‬‬

‫‪ -١‬ﺍﳌﺴﺌﻮﻟﻮﻥ ﺑﻨﺴﺒﺔ )‪.(%٤٨‬‬

‫‪ -٢‬ﺍﻷﻋﻴﺎﻥ ﺑﻨﺴﺒﺔ )‪ (%٤٨‬ﺃﻳﻀﹰﺎ‪.‬‬

‫‪ -٣‬ﺍﻟﺘﺠﺎﺭ ﺑﻨﺴﺒﺔ )‪.(%٦٢‬‬

‫‪ -٤‬ﺍﳌﺜﻘﻔﻮﻥ ﺑﻨﺴﺒﺔ )‪.(%٤٣‬‬

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‫‪٤٠‬‬
 ‫‪ -٥‬ﺍﻟﻌﻮﺍﻡ ﺑﻨﺴﺒﺔ )‪ (%٨١‬ﻣﻦ ﳎﻤﻞ ﺍﳌﻨﺎﻃﻖ ﺍﻟﱵ ﴰﻠﺘﻬﺎ ﺍﻟﺪﺭﺍﺳﺔ‪.‬‬

‫ﻭﺃﻣﺎ ﻋﻼﻗﺘﻬﻢ ﰲ ﺍ‪‬ﺘﻤﻊ ﻓﻘﻮﻳﺔ ﻭﻣﺘﻴﻨﺔ ﻭﻣﺘﻨﻮﻋﺔ‪ ،‬ﻓﻨﺠﺪ ﻟﻠﺼﻮﻓﻴﺔ ﻋﻼﻗﺎﺕ ﻣﻊ ﺷﺨﺼﻴﺎﺕ ﺑﺎﺭﺯﺓ ﰲ ﺍ‪‬ﺘﻤﻊ ﰲ‬
‫ﳐﺘﻠﻒ ﻣﻨﺎﻃﻖ ‪‬ﺎﻣﺔ‪.‬‬

‫ﻓﻨﺠﺪ ﳍﻢ ﻋﻼﻗﺎﺕ ﻣﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳌﺸﺎﻳﺦ ﺑﻨﺴﺒﺔ )‪ (%٨١‬ﻭﻣﻊ ﺍﻷﻋﻴﺎﻥ ﻭﺍﻟﻮﺟﻬﺎﺀ ﺧﺎﺻﺔ ﺭﺀﻭﺳﺎﺀ ﺍﻟﺪﻭﺍﺋﺮ‬
‫ﺍﳊﻜﻮﻣﻴﺔ ﻭﺷﻴﻮﺥ ﺍﻟﻘﺒﺎﺋﻞ ﻭﺍﻟﻌﻘﺎﻝ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻷﻋﻴﺎﻥ ﺑﻨﺴﺒﺔ )‪ (%٧١‬ﻭﺗﺼﻞ ﻧﺴﺒﺔ ﻋﻼﻗﺘﻬﻢ ﻣﻊ ﺍﻟﺘﺠﺎﺭ‬
‫ﻭﺃﺻﺤﺎﺏ ﺭﺀﻭﺱ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻟﺬﻳﻦ ﻳﻌﺪﻭﻥ ﻣﻦ ﺍﻟﺪﺍﻋﻤﲔ ﳍﻢ ﺇﱃ )‪.(%٤٣‬‬

‫ﻣﻊ ﺃﻥ ﳍﻢ ﺃﻳﻀﹰﺎ ﻋﻼﻗﺎﺕ ﺑﺎﳌﻨﺎﺻﻴﺐ ﺍﻟﺒﺎﺭﺯﻳﻦ ﺑﻨﺴﺒﺔ )‪) (%٤٨‬ﻭﺍﳌﻨﺼﺐ ﻭﲨﻌﻪ ﻣﻨﺎﺻﻴﺐ‪ :‬ﻣﺮﻛﺰ ﺭﻭﺣﻲ‬
‫ﻳﺘﻮﻻﻩ ﺷﻴﺦ ﻣﻦ ﺷﻴﻮﺥ ﺍﻟﺼﻮﻓﻴﺔ ﻳﺰﻋﻤﻮﻥ ﺃﻧﻪ ﻣﻼﺫ ﻟﻼﻋﺘﻘﺎﺩ ﻭﻣﺴﺘﱰ ﹰﻻ ﻟﻠﱪﻛﺎﺕ ﻭﻣﺴﺘﻤﻄﺮ ﻟﻠﺮﲪﺎﺕ(‪ .‬ﻭﻫﻮ ﻣﺎ‬
‫ﳝﺜﻞ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺮﺍﻫﻦ‪ :‬ﺍﻟﻘﻴﻢ ﻋﻠﻰ ﺍﻟﻘﱪ ‪ -‬ﺍﻟﺴﺎﺩﻥ ﻟﻠﻀﺮﻳﺢ ‪ -‬ﺣﺎﻝ ﺣﻴﺎﺗﻪ ﻭﻳﺮﺟﻊ ﺇﻟﻴﻪ ﺍﻟﻨﺎﺱ ﰲ ﺣﺎﺟﺎ‪‬ﻢ ﳉﻠﺐ‬
‫ﻧﻔﻊ ﺃﻭ ﻛﺸﻒ ﺿﺮ ﻋﻴﺎﺫﹰﺍ ﺑﺎﷲ‪.‬‬

‫ﻭﲨﻴﻊ ﻣﺎ ﺫﹸﻛﺮ ﻣﺮﻗﻮﻡ ﰲ ﺍﻟﺪﺭﺍﺳﺔ ﺑﺎﻷﲰﺎﺀ ﺍﻟﺼﺮﳛﺔ ﻟﻠﻌﻠﻤﺎﺀ ﻭﺍﻟﻮﺟﻬﺎﺀ ﻭﺍﳌﻨﺎﺻﻴﺐ ﻭﻏﲑﻫﻢ‪.‬‬

‫‪ -‬ﺍﻟﺪﻋﻢ ﻭﺍﻻﺭﺗﺒﺎﻁ‪-:‬‬

‫ﺍﻟﺼﻮﻓﻴﺔ ﰲ ﻣﻨﺎﻃﻖ ‪‬ﺎﻣﺔ ﻻ ﻳﻌﺘﻤﺪﻭﻥ ﻋﻠﻰ ﻣﻘﺪﺭﺍ‪‬ﻢ ﺍﻟﺬﺍﺗﻴﺔ ﻓﺤﺴﺐ ﰲ ﺩﻋﻢ ﻣﺎ ﳍﻢ ﻣﻦ ﺑﺮﺍﻣﺞ ﻭﺃﻧﺸﻄﺔ‪.‬‬

‫ﺣﻴﺚ ﺃﻥ ﺍﻟﺪﺭﺍﺳﺔ ﺗﺸﲑ ﺇﱃ ﺃﻥ )‪ (%٧١‬ﻣﻦ ﺍﳌﻨﺎﻃﻖ ﺗﺘﻠﻘﻰ ﺩﻋﻤﹰﺎ ﻣﺎﺩﻳﹰﺎ ﺑﻴﻨﻤﺎ ﺑﻘﻴﺔ ﺍﳌﻨﺎﻃﻖ )‪ (%١٩‬ﻻ ﻳﻮﺟﺪ‬
‫ﳍﺎ ﺩﻋﻢ‪ ،‬ﻭﺍﳌﻨﺎﻃﻖ ﺍﻟﱵ ﺗﺘﻠﻘﻰ ﺍﻟﺪﻋﻢ ﻳﺘﻨﻮﻉ ﻫﺬﺍ ﺍﻟﺪﻋﻢ ﻭﲣﺘﻠﻒ ﺻﻮﺭﻩ ﻭﻭﺳﺎﺋﻠﻪ‪:‬‬

‫ﻓﻤﻦ ﺍﻟﺪﻋﻢ ﻣﺎ ﻳﻜﻮﻥ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺘﺠﺎﺭ‪ ،‬ﻭﺫﻟﻚ ﺑﻨﺴﺒﺔ )‪ ،(%٦٢‬ﻭﻣﻨﻪ ﻋﻦ ﻃﺮﻳﻖ ﺍﻷﻭﻗﺎﻑ ﺑﻨﺴﺒﺔ )‪،(%٢٨‬‬
‫ﻭﻗﺪ ﻳﺄﰐ ﺍﻟﺪﻋﻢ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺼﺪﻗﺎﺕ ﻭﺍﻟﺰﻛﻮﺍﺕ ﻭﺫﻟﻚ ﺑﻨﺴﺒﺔ )‪ ،(%٢٨‬ﻭﺑﻌﻀﻬﻢ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﲨﻊ ﺍﻟﺘﱪﻋﺎﺕ‬
‫ﻭﺫﻟﻚ ﺑﻨﺴﺒﺔ )‪ ،(%١٤‬ﻭﻗﺪ ﺗﻜﻮﻥ ﻟﺒﻌﺾ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ﺑﻌﺾ ﺍﳌﻨﺎﻃﻖ ﲨﻌﻴﺎﺕ ﺧﲑﻳﺔ ﺗﺼﻞ ﻧﺴﺒﺘﻬﺎ ﺇﱃ )‪ (%٥‬ﻭﲦﺔ‬
‫ﻭﺳﺎﺋﻞ ﺃﺧﺮﻯ ﻣﺘﻌﺪﺩﺓ ﻏﲑ ﻣﺎ ﺫﻛﺮ ﺗﺒﻠﻎ ﻧﺴﺒﺘﻬﺎ )‪.(%١٤‬‬

‫ﻭﳑﺎ ﳚﺪﺭ ﺫﻛﺮﻩ ﺃ ﱠﻥ ﺍﺭﺗﺒﺎﻃﻬﻢ ﻭﺩﻋﻤﻬﻢ ﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺟﻬﺎﺕ ﺩﺍﺧﻠﻴﺔ ﻓﻘﻂ ﺭﻏ ﱠﻢ ﺃﻥ ﺍﺭﺗﺒﺎﻃﻬﻢ ﺑﺎﻟﺪﺍﺧﻞ‬
‫ﺑﻨﺴﺒﺔ )‪ (%٩٠‬ﺇﻻ ﺃ ﱠﻥ ﳍﻢ ﺍﺭﺗﺒﺎﻃﺎﺕ ﲜﻬﺎﺕ ﺧﺎﺭﺟﻴﺔ ﺑﻨﺴﺒﺔ )‪(%٢٨‬‬

‫ﻭﺍﺭﺗﺒﺎﻃﻬﻢ ﺍﻟﺪﺍﺧﻠﻲ ﻳﺘﻤﺜﻞ ﲜﺎﻣﻌﺔ ﺩﺍﺭ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺑﺎﳊﺪﻳﺪﺓ ﻭﻓﻘﻬﺎﺀ ﺯﺑﻴﺪ ﻭﻓﻘﻬﺎﺀ ﺍﳌﺮﺍﻭﻋﺔ ﻭﻓﻘﻬﺎﺀ ﺑﻴﺖ‬
‫ﺍﻟﻔﻘﻴﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﻘﻬﺎﺀ ﺍﻟﺰﻳﺪﻳﺔ ﻭﻏﲑﻫﻢ ﻣﻦ ﻋﻠﻤﺎﺀ ﻭﻓﻘﻬﺎﺀ ﺍﻟﺼﻮﻓﻴﺔ ﺑﺘﻬﺎﻣﺔ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺩﺍﺭ ﺍﳌﺼﻄﻔﻰ ﺑﺘﺮﱘ ﻭﺍﻟﱵ‬
‫ﻳﺮﺃﺳﻬﺎ ﻋﻤﺮ ﺑﻦ ﺣﻔﻴﻆ ﻭﻛﺬﻟﻚ ﺟﺎﻣﻌﺔ ﺍﻷﺣﻘﺎﻑ ﲝﻀﺮﻣﻮﺕ‪.‬‬
‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
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 ‫ﻭﺃﻣﺎ ﺍﻻﺭﺗﺒﺎﻁ ﺍﳋﺎﺭﺟﻲ ﻓﺈ ﱠﻥ ﺻﻮﻓﻴﺔ ‪‬ﺎﻣﺔ ﻳﺮﺗﺒﻄﻮﻥ ﺑﺄﺷﺨﺎﺹ ﻭﻣﺆﺳﺴﺎﺕ ﺻﻮﻓﻴﺔ ﰲ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﻣﺜﻞ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﰲ ﺷﺨﺼﻴﺔ ﳏﻤﺪ ﻋﻠﻮﻱ ﺍﳌﺎﻟﻜﻲ ﺳﺎﺑﻘﹰﺎ ﻭﻏﲑﻩ ﺣﺎﻟﻴﹰﺎ‪ ،‬ﻭﻣﺜﻞ ﺍﻹﻣﺎﺭﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺘﺤﺪﺓ ﻭﻗﻄﺮ‬
‫ﻭﺍﻟﺴﻮﺩﺍﻥ ﺑﺄﺻﺤﺎﺏ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺪﺳﻮﻗﻴﺔ ﺍﻟﱪﻫﺎﻧﻴﺔ ﺍﻟﺸﺎﺫﻟﻴﺔ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬

‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﺍﳉﺎﻧﺐ ﺍﻟﺴﻴﺎﺳﻲ‪:‬‬

‫ﳛﺮﺹ ﺍﻟﺼﻮﻓﻴﺔ ﻋﻠﻰ ﺗﻮﱄ ﺯﻣﺎﻡ ﺍﻷﻣﻮﺭ ﻭﺗﺴﻠﻢ ﺍﳌﺮﺍﻛﺰ ﺍﻟﻘﻴﺎﺩﻳﺔ ﰲ ﺍ‪‬ﺘﻤﻊ ﻭﻣﻮﺍﻃﻦ ﺍﻟﺘﺄﺛﲑ ﰲ ﺍﻟﻨﺎﺱ‪ ،‬ﺣﻴﺚ ﺃ ﱠﻥ‬
‫ﻧﺴﺒﺔ ﺍﳌﺴﺌﻮﻟﲔ ﺍﳊﻜﻮﻣﻴﲔ ﺗﺒﻠﻎ )‪ (%٥٢‬ﻣﻦ ﺍﳌﻨﺎﻃﻖ ﺍﻟﱵ ﴰﻠﺘﻬﺎ ﺍﻟﺪﺭﺍﺳﺔ‪.‬‬

‫ﻭﺃﻣﺎ ﺃﻋﻀﺎﺀ ﳎﻠﺲ ﺍﻟﻨﻮﺍﺏ ﻓﺘﺼﻞ ﻧﺴﺒﺘﻬﻢ ﺇﱃ )‪ (%٣٣‬ﻭﺃﻣﺎ ﺍﻟﻘﻀﺎﺓ ﻓﺘﺼﻞ ﻧﺴﺒﺘﻬﻢ ﺇﱃ )‪ (%٢٨‬ﻣﻦ ﺇﲨﺎﱄ‬
‫ﺍﳌﻨﺎﻃﻖ ﺍﻟﱵ ﴰﻠﺘﻬﺎ ﺍﻟﺪﺭﺍﺳﺔ‪.‬‬

‫ﻭﺃﻣﺎ ﺍﳌﺄﺫﻭﻥ ﺍﻟﺸﺮﻋﻲ ﻓﻬﺬﻩ ﺍﻟﻮﻇﻴﻔﺔ ﻻ ﺗﻜﺎﺩ ﺗﻌﺮﻑ ﺇﻻ ﺑﺎﻟﺼﻮﻓﻴﺔ‪ ،‬ﻓﻘﺪ ﺗﺼﻞ ﻧﺴﺒﺔ ﺍﳌﺄﺫﻭﻧﲔ )‪ (%٨٥‬ﻛﻠﻬﻢ‬
‫ﻣﻦ ﺍﻟﺼﻮﻓﻴﺔ‪.‬‬

‫ﻭﳛﺮﺹ ﺍﻟﺼﻮﻓﻴﺔ ﻋﻠﻰ ﺇﺩﺍﺭﺓ ﻣﻜﺎﺗﺐ ﺍﻷﻭﻗﺎﻑ ﻭﺇﺩﺍﺭﺓ ﺍﳌﺮﺍﻛﺰ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﻛﺘﺎﺏ ﺍﻟﻌﺪﻝ ﻭﺃﻣﻨﺎﺀ ﺍﻟﺴﺮ ﰲ‬
‫ﺍﶈﺎﻛﻢ‪ ،‬ﻭﺍﳊﺮﺹ ﻋﻠﻰ ﺍﻟﻌﻀﻮﻳﺔ ﰲ ﺍ‪‬ﺎﻟﺲ ﺍﶈﻠﻴﺔ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻟﺘﺪﺭﻳﺲ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻹﺭﺷﺎﺩ ﻭﺍﻟﺘﻮﺟﻴﻪ‬
‫ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﳌﻨﺎﺻﺐ ﺍﻟﺮﻳﺎﺩﻳﺔ ﰲ ﺍ‪‬ﺘﻤﻊ‪.‬‬

‫ﻗﺼﺺ ﻭﺃﺧﺒﺎﺭ ﺑﻌﺾ ﺍﻟﺼﻮﻓﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‪:‬‬

‫‪ (١‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺸﺎﺫﱄ‪ :‬ﺷﺨﺼﻴﺔ ﻣﻌﺮﻭﻓﺔ ﰲ ﻣﻨﻄﻘﺔ ‪‬ﺎﻣﺔ ﲟﺪﻳﻨﺔ ﺍﳉﺮﺍﺣﻲ‪ ،‬ﺧﺎﺻﺔ ﰲ ﻳﻮﻡ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﻣﻦ‬
‫ﺷﻬﺮ ﺻﻔﺮ‪ ،‬ﺣﻴﺚ ﺗﻘﺎﻡ ﻟﻪ ﺯﻳﺎﺭﺓ ﻛﺒﲑﺓ ﺟﺪﹰﺍ ﺭﻏﻢ ﺃﻧﱠﻪ ﻻ ﻳﺰﺍﻝ ﺣﻴﹰﺎ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻌﺮﻑ ﺷﻴﺌﹰﺎ ﻋﻦ ﻫﺬﺍ ﺍﻟﺮﺟﻞ‬
‫ﻼ ﻓﻘﲑﹰﺍ ﺟﺪﹰﺍ ﻳﻨﺎﻡ ﻋﻠﻰ ﻗﺎﺭﻋﺔ ﺍﻟﻄﺮﻳﻖ ﻭﻳﺄﻭﻱ ﺇﱃ ﺍﳌﻘﺎﺑﺮ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﺣﻮﺍﻝ‬ ‫ﻓﻠﻦ ﺗﻌﻠﻢ ﻋﻨﻪ ﺳﻮﻯ ﺃﻧﱠﻪ ﻛﺎﻥ ﺭﺟ ﹰ‬
‫ﺍﻟﺸﻄﺢ ﻭﻓﻌﺎﻝ ﺍ‪‬ﺎﺫﻳﺐ؛ ﻭﻫﻜﺬﺍ ﻛﺎﻧﺖ ﺣﺎﻟﻪ ﻗﺒﻞ ﺑﻀﻊ ﻋﻘﻮﺩ ﻣﻦ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻓﻼ ﻳﺮﺍﻩ ﺍﻟﻨﺎﺱ ﺇﻻ ﳎﻨﻮﻧﹰﺎ ﺃﻭ ﻣﻌﺘﻮﻫﹰﺎ ﰒ‬
‫ﱂ ﻳﻔﺎﺟﺄ ﺍﻟﻨﺎﺱ ﺇﻻ ‪‬ﺬﺍ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳُﻈﻦ ﺑﻪ ﺍﳉﻨﻮﻥ ﻭﻗﺪ ﺻﺎﺭﺕ ﻟﻪ ﺯﻳﺎﺭﺓ ﺗﺸﺪ ﺇﻟﻴﻪ ﺍﻟﺮﺣﺎﻝ ﻣﻦ ﻛﻞ ﻣﻜﺎﻥ؛‬
‫ﺑﻞ ﻳﺄﰐ ﻟﺰﻳﺎﺭﺗﻪ ﺷﺎﺩﹰﺍ ﺍﻟﺮﺣﻞ ﻛﺒﺎﺭ ﺍﻟﻘﻮﻡ ﻭﻋﻈﻤﺎﺋﻬﻢ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺰﻳﺎﺭﺓ ﻣﻦ ﺍﻟﺰﻳﺎﺭﺍﺕ ﺍﳌﻘﺪﺳﺔ ﻋﻨﺪ ﺍﻟﺼﻮﻓﻴﺔ ﻭﺍﳌﻌﻈﻤﺔ‬
‫ﻟﺪﻳﻬﻢ‪ ،‬ﻭﳚﺮﻱ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺸﺮﻙ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ ﻣﺎ ﺗﺪﻣﻰ ﻟﻪ ﻗﻠﻮﺏ ﺍﳌﻮﺣﺪﻳﻦ ﻏﲑﺓ ﻭﺣﺴﺮﺓ‪ ،‬ﻓﻴﺬﺑﺢ ﻋﻨﺪﻫﺎ ﻟﻐﲑ ﺍﷲ‬
‫ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﺗﻘﺮﺏ ﺍﻟﻘﺮﺍﺑﲔ ﻭﻳﺴﺘﻐﺎﺙ ﺑﻐﲑ ﺍﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﻟﻘﺪ ﺑﻠﻎ ﺍﻷﻣﺮ ﺑﺒﻌﺾ ﺍﻟﻘﻀﺎﺓ ﻣﻦ ﺍﻟﺼﻮﻓﻴﺔ ﺑﻞ‬
‫ﻭﺳﺪﺕ ﺇﻟﻴﻪ ﺭﺋﺎﺳﺔ ﳏﻜﻤﺔ ﺍﳊﺪﻳﺪﺓ ﺃﻧﻪ ﺭﺃﻯ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺸﺎﺫﱄ‪ ،‬ﻓﱰﻝ ﻋﻦ ﺳﻴﺎﺭﺗﻪ‪) ،‬ﺃﻱ‪ :‬ﺍﻟﻘﺎﺿﻲ( ﻭﺃﺧﺬ ﳛﺒﻮ‬
‫ﺣﺒﻮﹰﺍ ﺣﱴ ﺑﻠﻎ ﺇﱃ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺸﺎﺫﱄ ﻋﻨﺪ ﻗﺪﻣﻴﻪ ﻣﻦ ﺍﻋﺘﻘﺎﺩﻩ ﰲ ﻫﺬﺍ ﺍﻟﻨﻜﺮﺓ ﺍﳌﻌﺘﻮﻩ ﻭﺍﻟﺬﻱ ﳜﺮﺝ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‬
‫ﻋﺮﻳﺎﻧﹰﺎ ﰲ ﺯﻳﺎﺭﺗﻪ ﻫﺬﻩ‪.‬‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬

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 ‫ﻓﺘﺄﻣﻞ! ﺃﻳﻦ ﺑﻠﻎ ﺍﻟﺘﺼﻮﻑ ﺑﺎﻟﻘﻮﻡ ﻭﺇﱃ ﺃﻱ ﻫﻮﺓ ﺳﺤﻴﻘﺔ ﻗﺬﻑ ‪‬ﻢ‪.‬‬

‫‪ (٢‬ﺃﲪﺪ ﺣﺴﲔ ﺍﻟﺴﻮﺩﺍﱐ‪ :‬ﻣﺪﺭﺱ ﺳﻮﺩﺍﱐ ﻗﺪﻡ ﺇﱃ ﺍﻟﻴﻤﻦ ﻳﺪﺭﺱ ﻣﺎﺩﺓ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﲟﺪﻳﻨﺔ ﺍﻟﻘﻨﺎﻭﺹ‪،‬‬
‫ﲣﺮﺝ ﻣﻦ ﻗﺴﻢ ﺍﻹﺳﻼﻣﻴﺔ ﲜﺎﻣﻌﺔ ﻫﻨﺪﻳﺔ‪ ،‬ﺻﻮﰲ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱪﻫﺎﻧﻴﺔ ﺍﻟﺪﺳﻮﻗﻴﺔ ﺍﻟﺸﺎﺫﻟﻴﺔ‪ ،‬ﺍﺑﺘﺪﺃ ﺍﻟﺘﺪﺭﻳﺲ ﰲ ﻣﺪﻳﻨﺔ‬
‫ﺍﻟﻘﻨﺎﻭﺹ ﻗﺒﻞ ﲦﺎﱐ ﺳﻨﻮﺍﺕ ﻣﻦ ﻳﻮﻣﻨﺎ ﻫﺬﺍ‪ ،‬ﻭﱂ ﻳُﻈﻬﺮ ﻣﺎ ﻳﻌﺘﻘﺪﻩ ﰲ ﺃﻭﻝ ﺃﻣﺮﻩ‪ ،‬ﹼﰒ ﳌﺎ ﲤﻜﻦ ﻣﻦ ﺑﺴﻂ ﻧﻔﻮﺫﻩ ﻭﺻﺎﺭ‬
‫ﺫﺍ ﻣﻜﺎﻧﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻣﺮﻣﻮﻗﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ﰲ ﺗﻠﻚ ﺍﳌﻨﻄﻘﺔ ﺃﺧﺬ ﻳﺪﻋﻮ ﺇﱃ ﳓﻠﺘﻪ ﻭﻋﻘﻴﺪﺗﻪ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﻟﻪ ﺩﺍﻋﻴﹰﺎ ﺑﲔ ﻳﺪﻳﻪ‬
‫ﻭﻫﻮ ﺇﻣﺎﻡ ﻭﺧﻄﻴﺐ ﳌﺴﺠﺪ ﻣﻦ ﻣﺴﺎﺟﺪ ﺍﻟﻘﻨﺎﻭﺹ‪ ،‬ﻓﺎﺳﺘﻄﺎﻉ ﺃﻥ ﻳﺪﺧﻠﻪ ﰲ ﻃﺮﻳﻘﺘﻪ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﻭﻣﻦ ﱠﰒ ﺑﺪﺃ ﻳﻨﺸﺮ‬
‫ﻣﺬﻫﺒﻪ ﻭﻋﻘﻴﺪﺗﻪ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﹰﺎ‪ ،‬ﺣﱴ ﻇﻬﺮﺕ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﰲ ﺍﳌﻨﻄﻘﺔ ﻇﻬﻮﺭﹰﺍ ﻣﻔﺰﻋﹰﺎ‪ ،‬ﻭﺻﺎﺭ ﳍﺎ ﻋﺪﺩ ﻣﻦ ﺍﻷﺭﺑﻄﺔ‬
‫ﻭﺍﻟﺰﻭﺍﻳﺎ‪ ،‬ﻭﺁﺯﺭﻫﺎ ﺷﻴﻮﺥ ﺍﻟﻘﺒﺎﺋﻞ ﰲ ﺍﳌﻨﻄﻘﺔ ﻭﻧﻔﺮ ﻣﻦ ﲡﺎﺭﻫﺎ ﻭﻋﺪﺩ ﻣﻦ ﻣﺴﺌﻮﱄ ﺍﻷﻣﻦ ‪‬ﺎ‪ ،‬ﻭﻣﻦ ﺃﻭﺍﺑﺪ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ‬
‫ﺃﻥ ﻫﺬﺍ ﺍﻟﺪﺍﻋﻲ ﺇﻟﻴﻬﺎ ﺃﲪﺪ ﺣﺴﲔ ﻛﺎﻥ ﻳﻨﺸﺮ ﺻﻮﺭ ﺻﺎﺣﺐ ﺍﻟﻄﺮﻳﻘﺔ ﳏﻤﺪ ﻋﺜﻤﺎﻥ ﺍﻟﺴﻮﺩﺍﱐ‪ ،‬ﻭﻳﺄﻣﺮ ﺃﺗﺒﺎﻉ ﺍﻟﻄﺮﻳﻘﺔ‬
‫ﺃﻥ ﻳﺴﺘﺤﻀﺮﻭﺍ ﺻﻮﺭﺓ ﺻﺎﺣﺐ ﺍﻟﻄﺮﻳﻘﺔ ﺣﺎﻝ ﺍﻟﺼﻼﺓ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪.‬‬

‫‪ (٣‬ﺍﻟﻘﺎﺿﻲ ﺃﲪﺪ ﻋﺜﻤﺎﻥ ﻣﻄﲑ‪ :‬ﻋﻀﻮ ﺍﶈﻜﻤﺔ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻷﻭﱃ ﺑﺎﳊﺪﻳﺪﺓ‪ ،‬ﻭﻣﻔﱵ ﻟﻮﺍﺀ ﺍﳊﺪﻳﺪﺓ ﰲ ﺯﻣﺎﻧﻪ ﻭﻫﻮ‬
‫ﻣﻌﺎﺻﺮ ﻣﻦ ﺃﻫﺎﱄ ﻣﺪﻳﻨﺔ ﺍﳊﺪﻳﺪﺓ ﻭﻗﺪ ﺗﻮﰲ‪.‬‬

‫ﻭﺍﳌﺬﻛﻮﺭ ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ﻋﺼﺮﻩ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﺻﻮﺍﻋﻖ ﺍﻷﺩﻟﺔ ﻭﺍﻟﱪﺍﻫﲔ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺘﻮﺳﻞ ﺇﱃ ﺍﷲ‬
‫ﺑﺎﻷﻭﻟﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﺪﺭﺓ ﺍﻟﻔﺮﻳﺪﺓ ﰲ ﺗﺎﺭﻳﺦ ﺍﳊﺪﻳﺪﺓ‪ ،‬ﻭﺳﻴﺄﰐ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻬﻤﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ ﺇﻥ ﺷﺎﺀ‬
‫ﺍﷲ ﺗﻌﺎﱃ‪.‬‬

‫ﺫﹸﻛﺮ ﰲ ﻣﻨﺎﻗﺒﻪ ﻛﻤﺎ ﰲ ﻣﻘﺪﻣﺔ ﻛﺘﺎﺑﻪ ﺍﻟﺪﺭﺓ ﺍﻟﻔﺮﻳﺪﺓ ﺑﻘﻠﻢ ﻭﻟﺪﻩ ﻋﺒﺪ ﺍﻟﺒﺎﺭﻱ ﻣﻄﲑ ﻗﺎﻝ‪) :‬ﻗﺎﻝ ‪-‬ﺃﻱ‪ :‬ﺃﲪﺪ‬
‫ﻋﺜﻤﺎﻥ ﻣﻄﲑ‪ -‬ﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻈﺔ ﰲ ﺳﻨﺔ )‪١٣٦٥‬ﻫـ( ﻭﺃﻧﺎ ﺃﺻﻠﻲ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﰲ‬
‫ﺟﺎﻣﻊ ﺩﲪﺎﻥ ﺍﻟﻜﺎﺋﻦ ﻗﺮﺏ ﺳﻮﻕ ﺍﳍﻨﻮﺩ‪ ،‬ﻓﻠﻤﺎ ﻛﻨﺖ ﰲ ﺍﻟﺘﺸﻬﺪ ﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺎﺭﹰﺍ ﻣﻦ‬
‫ﺃﻣﺎﻣﻲ ﰲ ﻣﻮﻛﺐ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﻋﻦ ﳝﻴﻨﻪ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ‪ ،‬ﻭﻋﻦ ﻳﺴﺎﺭﻩ ﻋﻤﺮ ﺍﻟﻔﺎﺭﻭﻕ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺑﻌﺪ‬
‫ﺍﻟﻌﺸﺎﺀ ﺫﻫﺐ ﺇﱃ ﺷﻴﺨﻪ ﻟﻠﻘﺮﺍﺀﺓ ﻛﻌﺎﺩﺗﻪ‪ ،‬ﻓﻘﺺ ﻋﻠﻴﻪ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺸﻴﺦ‪ :‬ﻫﺬﺍ ﻣﻘﺎﻡ ﺍﳌﺮﺍﻗﺒﺔ( )‪.(١‬‬

‫)‪ (1‬ﺍﻟﺪﺭﺓ ﺍﻟﻔﺮﻳﺪﺓ ﰲ ﺗﺎﺭﻳﺦ ﺍﳊﺪﻳﺪﺓ ﺹ )‪.(١٠‬‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
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 ‫ﺍﻟﻔﺼـﻞ ﺍﻟﺮﺍﺑــﻊ‬
‫ﺟﺪﻭﻝ ﺑﻴﺎﱐ ﻋﻦ ﺍﻟﺰﻳﺎﺭﺍﺕ ﺍﻟﺸﺮﻛﻴﺔ ﻭﺍﻟﺒﺪﻋﻴﺔ ﺑﺘﻬﺎﻣﺔ ﺍﻟﻴﻤﻦ‬

‫ﺗﻮﻃﺌـﺔ‪ :‬ﺍﻟﺰﻳﺎﺭﺍﺕ ﺍﻟﺸﺮﻛﻴﺔ ﺍﻟﺒﺪﻋﻴﺔ‪:‬‬

‫ﺗﻜﺜﺮ ﰲ ﻣﻨﺎﻃﻖ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ ﺍﻷﺿﺮﺣﺔ ﻭﺍﳌﺸﺎﻫﺪ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﺿﺮﺣﺔ ﻣﻨﻬﺎ ﻛﱪﻯ ﻭﻣﻨﻬﺎ ﺻﻐﺮﻯ‪ ،‬ﻭﻛﻠﻤﺎ ﻛﱪ‬
‫ﺍﻟﺒﻨﺎﺀ ﻭﺫﺍﻉ ﺻﻴﺖ ﺻﺎﺣﺐ ﺍﻟﻘﱪ ﺯﺍﺩ ﺍﻋﺘﺒﺎﺭﻩ ﻭﻗﻮﻳﺖ ﻣﻜﺎﻧﺘﻪ ﻭﻛﺜﺮ ﺯﻭﺍﺭﻩ‪.‬‬

‫ﻭﺗﻘﺎﻡ ﳍﺬﻩ ﺍﳌﺸﺎﻫﺪ ﻭﺍﻟﻘﺒﻮﺭ ﺯﻳﺎﺭﺍﺕ ﻣﻮﲰﻴﺔ ﺗﻜﻮﻥ ﰲ ﻣﻮﺍﻋﻴﺪ ﳏﺪﺩﺓ ﻭﺧﺎﺻﺔ‪ ،‬ﻭﻫﻲ ﺃﺷﻬﺮ ﺭﺟﺐ ﻭﺷﻌﺒﺎﻥ‬
‫ﻭﺫﻱ ﺍﳊﺠﺔ ﻭﺻﻔﺮ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺰﻳﺎﺭﺍﺕ ﳛﺪﺙ ﻓﻴﻬﺎ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﻭﺍﻷﺻﻐﺮ ﻭﺑﺪﻉ ﺍﻟﻌﺒﺎﺩﺓ ﻣﺎ ﻫﻮ‬
‫ﻧﻘﺾ ﺻﺮﻳﺢ ﻟﻠﺘﻮﺣﻴﺪ ﺃﻭ ﻧﻘﺺ ﰲ ﻛﻤﺎﻟﻪ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﻣﻦ ﺗﻠﻚ ﺍﻷﻣﻮﺭ ﻭﺍﻟﺼﻮﺭ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫‪ -١‬ﺩﻋﺎﺀ ﺍﳌﻘﺒﻮﺭ ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﻪ ﻭﺳﺆﺍﻟﻪ ﻗﻀﺎﺀ ﺍﳊﻮﺍﺋﺞ ﻭﺗﻔﺮﻳﺞ ﺍﻟﻜﺮﺑﺎﺕ‪ ،‬ﺑﻞ ﻭﺍﻹﳊﺎﺡ ﰲ ﺍﻟﺪﻋﺎﺀ ﻭﺍﳌﺴﺄﻟﺔ‬
‫ﻋﻠﻰ ﺍﳌﻘﺒﻮﺭﻳﻦ‪.‬‬
‫‪ -٢‬ﺗﻘﺪﱘ ﺍﻟﻘﺮﺍﺑﲔ ﻭﺍﻟﻨﺬﺭ ﻭﺍﻟﺬﺑﺎﺋﺢ ﻟﻠﻀﺮﻳﺢ ﻣﻦ ﺍﻟﻘﺒﻮﺭﻳﲔ‪ ،‬ﻭﺫﻟﻚ ﺑﺴﻮﻕ ﻫﺬﻩ ﺍﻷﻧﻌﺎﻡ ﻣﻦ ﺃﻏﻨﺎﻡ ﻭﺃﺑﻘﺎﺭ‬
‫ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻨﺬﺭ؛ ﻛﺎﻟﺴﻤﻦ ﻭﺍﻟﻌﺴﻞ ﻭﺗﻘﺪﳝﻬﺎ ﺇﱃ ﺍﻟﻮﱄ ﺑﺰﻋﻤﻬﻢ‪ ،‬ﲟﺎ ﰲ ﺫﻟﻚ ﺫﺑﺢ ﻫﺬﻩ ﺍﻷﻧﻌﺎﻡ ﺗﻘﺮﺑﹰﺎ ﺇﱃ ﻫﺬﺍ‬
‫ﺍﳌﻘﺒﻮﺭ‪.‬‬
‫‪ -٣‬ﺍﻟﺘﱪﻙ ﺑﺎﻟﻘﱪ ﻭﺍﻟﺘﻤﺮﻍ ﺑﺘﺮﺍﺑﻪ ﻭﺗﻘﺒﻴﻠﻪ ﺃﻭ ﺃﺧﺬ ﺷﻲﺀ ﻣﻦ ﺗﺮﺍﺏ ﺍﻟﻘﱪ ﻭﺃﻛﻠﻪ ﺃﻭ ﺟﻌﻠﻪ ﰲ ﻭﻋﺎﺀ ﻟﻼﺳﺘﺸﻔﺎﺀ‬
‫ﺑﻪ‪.‬‬
‫‪ -٤‬ﺍﻟﻄﻮﺍﻑ ﺣﻮﻝ ﺍﻟﻘﱪ ﺃﻭ ﺍﻟﺴﻌﻲ ﺑﲔ ﻗﱪﻳﻦ ﻣﺘﻘﺎﺭﺑﲔ ﺳﺒﻌﺔ ﺃﺷﻮﺍﻁ ﻃﻮﺍﻓﹰﺎ ﺃﻭ ﺳﻌﻴﹰﺎ‪.‬‬
‫‪ -٥‬ﺍﻟﻌﻜﻮﻑ ﻋﻨﺪ ﺑﻌﺾ ﺍﻷﺿﺮﺣﺔ ﻭﺍﻟﻘﺒﻮﺭ ﺃﻳﺎﻣﹰﺎ ﳏﺪﺩﺓ ﺍﻟﺘﻤﺎﺳﹰﺎ ﻟﻠﺸﻔﺎﺀ‪ ،‬ﺃﻭ ﻟﻘﻀﺎﺀ ﺣﺎﺟﺔ‪ ،‬ﺃﻭ ﺗﻔﺮﻳﺞ ﻛﺮﺑﺔ‪.‬‬
‫‪ -٦‬ﺇﻇﻬﺎﺭ ﺍﳋﺸﻮﻉ ﻭﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻟﻮﺟﻞ ﻭﺍﳋﺸﻴﺔ ﻭﺍﻟﺘﺄﺛﺮ ﻋﻨﺪ ﺍﻟﻘﱪ ﻭﺍﻟﻀﺮﻳﺢ‪ ،‬ﺑﻞ ﻳﻌﺘﻘﺪ ﺍﻟﺒﻌﺾ ﰲ ﻫﺆﻻﺀ‬
‫ﺍﳌﻘﺒﻮﺭﻳﻦ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻣﺎ ﻫﻮ ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻣﻦ ﻋﻠﻢ ﺍﻟﻐﻴﺐ‪ ،‬ﻭﺍﻟﺘﺄﺛﲑ ﰲ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺟﻠﺐ‬
‫ﺍﻟﻨﻔﻊ‪ ،‬ﻭﺩﻓﻊ ﺍﻟﻀﺮ‪.‬‬
‫‪ -٧‬ﺍﻣﺘﻬﺎﻥ ﺍﻟﻘﺒﻮﺭ ﺑﺎﳌﺸﻲ ﻋﻠﻴﻬﺎ ﻭﻭﻃﺌﻬﺎ ﺑﺎﻷﻗﺪﺍﻡ ﻭﺍﻟﻘﻌﻮﺩ ﻓﻮﻗﻬﺎ ﻭﺍﻟﻠﻌﺐ ﺑﲔ ﺟﻨﺒﺎ‪‬ﺎ‪.‬‬
‫‪ -٨‬ﺍﻟﻐﻨﺎﺀ ﻭﺍﻟﺮﻗﺺ ﻭﺩﻕ ﺍﻟﻄﺒﻮﻝ ﻭﺍﻻﺣﺘﻔﺎﻝ ‪‬ﺬﻩ ﺍﻟﺰﻳﺎﺭﺍﺕ ﻭﺃﻳﺎﻣﻬﺎ ﻛﺎﻻﺣﺘﻔﺎﻝ ﺑﺄﻳﺎﻡ ﺍﻷﻋﻴﺎﺩ‪.‬‬

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 ‫‪ -٩‬ﺍﻻﺧﺘﻼﻁ ﺑﺎﻟﻨﺴﺎﺀ ﻭﺍﳋﻠﻮﺓ ‪‬ﻦ ﻭﻣﺎ ﻳﺘﺒﻊ ﺫﻟﻚ ﻣﻦ ﺍﳌﻨﻜﺮﺍﺕ ﻭﺍﻟﻔﻮﺍﺣﺶ‪.‬‬
‫‪-١٠‬ﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ﻭﲡﺼﻴﺼﻬﺎ ﻭﺗﺸﻴﻴﺪ ﺍﻟﻘﺒﺎﺏ ﻭﺍﻟﻐﺮﻑ ﻓﻮﻗﻬﺎ ﻭﺣﻮﺍﻟﻴﻬﺎ‪.‬‬
‫ﻓﻬﺬﻩ ﺃﻫﻢ ﺍﳌﻈﺎﻫﺮ ﻭﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﳌﻨﺤﺮﻓﺔ ﺍﻟﱵ ﺗﻘﺎﻡ ﰲ ﺍﻟﺰﻳﺎﺭﺍﺕ ﺍﻟﺸﺮﻛﻴﺔ ﺍﻟﺒﺪﻋﻴﺔ‪.‬‬

‫ﺍﳉﺪﺍﻭﻝ ﺍﻟﺒﻴﺎﻧﻴﺔ ﺍﳌﻮﺿﺤﺔ ﻟﻠﺰﻳﺎﺭﺍﺕ ﺍﻟﺸﺮﻛﻴﺔ‬

‫ﺑﲔ ﻳﺪﻳﻚ ﺃﺧﻲ ﺍﻟﻘﺎﺭﺉ ﻋﺪﺩﹰﺍ ﻣﻦ ﺍﳉﺪﺍﻭﻝ ﺗﻮﺿﺢ ﺍﻟﺰﻳﺎﺭﺍﺕ ﺍﻟﺸﺮﻛﻴﺔ ﲟﻨﻄﻘﺔ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ‪.‬‬

‫ﺃﻭ ﹰﻻ‪ :‬ﻣﺪﻳﻨﺔ ﺍﳊﺪﻳﺪﺓ‪:‬‬

‫ﻣﻼﺣﻈﺎﺕ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ‬ ‫ﺍﳌﺪﻳﺮﻳﺔ‬ ‫ﺍﻟﻘﺮﻳﺔ‬ ‫ﺍﻟﻀﺮﻳﺢ‬ ‫ﻡ‬
‫‪ ١٥‬ﺷﻌﺒﺎﻥ‬ ‫ﺍﳊﺪﻳﺪﺓ‬ ‫ﺍﳊﺪﻳﺪﺓ‬ ‫ﺍﻟﺸﻴﺦ ﺻﺪﻳﻖ‬ ‫‪١‬‬
‫ﻟﻴﺴﺖ ﻣﻮﲰﻴﺔ‬ ‫ﻋﺎﻣﺔ‬ ‫ﺍﳊﺪﻳﺪﺓ‬ ‫ﺍﳊﺪﻳﺪﺓ‬ ‫ﺍﻟﺸﻴﺦ ﻳﻮﻧﺲ‬ ‫‪٢‬‬
‫ﺑُﲏ ﻋﻠﻴﻪ ﺍﳌﻴﻨﺎﺀ ﻭﺍﻧﺪﺛﺮ‬ ‫ﻋﺎﻣﺔ‬ ‫ﺍﳊﺪﻳﺪﺓ‬ ‫ﺍﳊﺪﻳﺪﺓ‬ ‫ﺍﻟﺴﻴﺪ ﺍﻟﻮﺟﻴﻪ‬ ‫‪٣‬‬
‫ﺍﻧﺪﺛﺮ ﺍﻟﻘﱪ ﻭﻻ ﺃﺛﺮ ﻟﻪ‬ ‫ﻋﺎﻣﺔ‬ ‫ﺍﳊﺪﻳﺪﺓ‬ ‫ﺍﳊﺪﻳﺪﺓ‬ ‫ﺍﻟﺴﻴﺪ ﺃﺑﻜﺮ ﻫﺒﺔ ﺍﻟﺴﻠﻄﺎﻥ‬ ‫‪٤‬‬
‫ﺍﻧﺪﺛﺮ ﺍﻟﻘﱪ ﻭﻻ ﺃﺛﺮ ﻟﻪ‬ ‫ﻋﺎﻣﺔ‬ ‫ﺍﳊﺪﻳﺪﺓ‬ ‫ﺍﳊﺪﻳﺪﺓ‬ ‫ﺍﻟﺸﻴﺦ ﺍﳌﺸﺮﻉ ﺍﻷﻫﺪﻝ‬ ‫‪٥‬‬
‫‪ ١٥‬ﺭﺑﻴﻊ ﺃﻭﻝ‬ ‫ﺍﳊﺪﻳﺪﺓ‬ ‫ﺍﳊﺪﻳﺪﺓ‬ ‫ﺍﻟﺸﻴﺦ ﳛﲕ ﻛﻮﻓﻴﻪ‬ ‫‪٦‬‬
‫‪ ٢٢‬ﺷﻮﺍﻝ‬ ‫ﺍﳊﺪﻳﺪﺓ‬ ‫ﺍﳊﺪﻳﺪﺓ‬ ‫ﺍﻟﺸﺠﺮﺓ‬ ‫‪٧‬‬

‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺍﻻﲡﺎﻩ ﺍﻟﺸﺮﻗﻲ ﳌﺪﻳﻨﺔ ﺍﳊﺪﻳﺪﺓ‪:‬‬

‫ﻭﻫﻲ ﺍﳌﻨﺎﻃﻖ ﺍﻟﻮﺍﻗﻌﺔ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺍﳌﻤﺘﺪﺓ ﻣﻦ ﺍﳊﺪﻳﺪﺓ ﺇﱃ ﺑﺎﺟﻞ ‪-‬ﺍﻟﻄﺮﻳﻖ ﺍﳌﻮﺻﻠﺔ ﺇﱃ ﺻﻨﻌﺎﺀ‪.-‬‬
‫ﻣﻼﺣﻈﺎﺕ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ‬ ‫ﺍﳌﺪﻳﺮﻳﺔ‬ ‫ﺍﻟﻘﺮﻳﺔ‬ ‫ﺍﻟﻀﺮﻳﺢ‬ ‫ﻡ‬
‫ﻟﻴﻠﺔ ﺍﳌﻮﻟﺪ ﻣﻮﻋﺪ ﺍﻟﺰﻳﺎﺭﺓ‬ ‫‪ ١٢‬ﺭﺑﻴﻊ ﺃﻭﻝ‬ ‫ﺑُﺮﻉ‬ ‫ﺍﻟﻨﻴﺎﺑﺔ‬ ‫ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﻟﱪﻋﻲ‬ ‫‪١‬‬
‫ﺷﻬﺮ ﺭﺟﺐ‬ ‫ﺑُﺮﻉ‬ ‫ﻛﹸﺤﻞ‬ ‫ﺍﻟﺪﺭﺳﻲ‬ ‫‪٢‬‬
‫ﺷﻌﺒﺎﻥ‬ ‫ﺑﺎﺟﻞ‬ ‫ﺩﻳﺮ ﺍﳋﺪﺍﻣﻰ‬ ‫ﺍﻟﺸﻤﺴﻲ‬ ‫‪٣‬‬
‫ﻟﻴﺴﺖ ﻣﻮﲰﻴﺔ‬ ‫ﻋﺎﻣﺔ‬ ‫ﺍﳌﺮﺍﻭﻋﺔ‬ ‫ﺍﻟﻘﺮﺍﺭ‬ ‫ﺍﻟﻘﺮﺍﺭ‬ ‫‪٤‬‬
‫ﺗﺴﺘﻤﺮ ﻳﻮﻣﺎﻥ‬ ‫ﺍﳌﺮﺍﻭﻋﺔ ‪ ١١‬ﺫﻱ ﺍﳊﺠﺔ‬ ‫ﺍﻟﻘﻄﻴﻊ‬ ‫ﺍﳋﺰﺍﻥ‬ ‫‪٥‬‬
‫ﻟﻴﺴﺖ ﻣﻮﲰﻴﺔ‬ ‫ﻋﺎﻣﺔ‬ ‫ﺍﳌﺮﺍﻭﻋﺔ‬ ‫ﺍﻟﻘﻄﻴﻊ‬ ‫ﺍﻟﺴﺎﻛﺖ‬ ‫‪٦‬‬
‫ﻟﻴﺴﺖ ﻣﻮﲰﻴﺔ‬ ‫ﻋﺎﻣﺔ‬ ‫ﺍﳌﺮﺍﻭﻋﺔ‬ ‫ﺍﻟﻘﻄﻴﻊ‬ ‫ﺍﻟﺴﻴﺪ ﺳﻠﻴﻤﺎﻥ‬ ‫‪٧‬‬
‫‪ ١٥‬ﺷﻌﺒﺎﻥ‬ ‫ﺍﳌﺮﺍﻭﻋﺔ‬ ‫ﺩﻳﺮ ﺍﻟﺸﺮﺍﻋﻲ‬ ‫ﺍﻟﺰﻛﺮﻱ‬ ‫‪٨‬‬

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 ‫ﻣﻼﺣﻈﺎﺕ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ‬ ‫ﺍﳌﺪﻳﺮﻳﺔ‬ ‫ﺍﻟﻘﺮﻳﺔ‬ ‫ﺍﻟﻀﺮﻳﺢ‬ ‫ﻡ‬
‫ﻭﺗﺴﻤﻰ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺭﺓ‬ ‫ﺍﳌﺮﺍﻭﻋﺔ ﺁﺧﺮ ﲬﻴﺲ ﻣﻦ‬ ‫ﺍﳌﺮﺍﻭﻋﺔ‬ ‫ﺍﻷﻫﺪﻝ‬ ‫‪٩‬‬
‫]ﺍﳊﻮﻝ[‬ ‫ﺷﻌﺒﺎﻥ‬
‫ﻟﻴﺴﺖ ﻣﻮﲰﻴﺔ‪ ،‬ﻭﻣﻘﺎﻡ‬ ‫ﻋﺎﻣﺔ‬ ‫ﺍﳌﺮﺍﻭﻋﺔ‬ ‫ﺍﳌﺮﺍﻭﻋﺔ‬ ‫ﻣﻘﺎﻡ ﺍﳉﻴﻼﱐ‬ ‫‪١٠‬‬
‫ﺍﳉﻴﻼﱐ ﻟﻴﺲ ﻗﱪﻩ ﻭﺇﳕﺎ‬
‫ﻣﺄﺛﺮ ﻟﻠﺠﻴﻼﱐ‬
‫ﻋﺎﻣﺔ‬ ‫ﺍﳌﺮﺍﻭﻋﺔ‬ ‫ﺍﳌﺮﺍﻭﻋﺔ‬ ‫ﺍﻟﻐﺒﻴﺶ‬ ‫‪١١‬‬
‫ﻳﺄﺗﻴﻪ ﻣﻦ ﻳﺮﻳﺪ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻋﺎﻣﺔ‬ ‫ﺍﳌﺮﺍﻭﻋﺔ‬ ‫ﺍﳌﺮﺍﻭﻋﺔ‬ ‫ﺍﻟﺴﻨﺪﻱ‬ ‫‪١٢‬‬

‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺍﻻﲡﺎﻩ ﺍﻟﺸﻤﺎﱄ ﳌﺪﻳﻨﺔ ﺍﳊﺪﻳﺪﺓ‪:‬‬

‫ﻭﻫﻲ ﺍﳌﻨﺎﻃﻖ ﺍﻟﻮﺍﻗﻌﺔ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺍﳌﻤﺘﺪﺓ ﻣﻦ ﺍﳊﺪﻳﺪﺓ ﺇﱃ ﻣﺪﻳﻨﺔ ﺣﺮﺽ ﺍﳌﺘﺎﲬﺔ ﻟﻠﺤﺪﻭﺩ ﺍﻟﺴﻌﻮﺩﻳﺔ‪:‬‬
‫ﻣﻼﺣﻈﺎﺕ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ‬ ‫ﺍﳌﺪﻳﺮﻳﺔ‬ ‫ﺍﻟﻘﺮﻳﺔ‬ ‫ﺍﻟﻀﺮﻳﺢ‬ ‫ﻡ‬
‫ﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻣﻜﺎﻥ ﻟﺒﻌﺾ ﺍﳉﻦ‪،‬‬ ‫ﻋﺎﻣﺔ‬ ‫ﺣﺮﺽ‬ ‫ﻣﻨﻄﻘﺔ‬ ‫ﺃﺑﻮ ﺍﻵﺫﺍﻥ‬ ‫‪١‬‬
‫ﻭﻫﻮ ﻓﺠﻮﺓ ﰲ ﺟﺒﻞ ﻣﺮﺗﻔﻊ‬ ‫ﺍﳊﺼﲔ‬
‫ﳏﺎﻃﺔ ﺑﺄﺣﺠﺎﺭ ﻭﻳﺴﺘﻤﻄﺮ ﺑﻪ‬
‫ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻟﻴﺴﺖ ﻣﻮﲰﻴﺔ‪.‬‬ ‫ﻋﺎﻣﺔ‬ ‫ﺣﺮﺽ‬ ‫ﺍﳉﺰﻳﺮﺓ‬ ‫ﺭﺃﺱ ﻋﻴﺴﻰ‬ ‫‪٢‬‬
‫‪ ١٢‬ﺭﺑﻴﻊ ﺃﻭﻝ‬ ‫ﺣﺮﺽ‬ ‫ﻛﻤﺮﺍﻥ‬ ‫ﺍﻟﻌﺮﺍﻗﻲ‬ ‫‪٣‬‬
‫ﻋﺎﻣﺔ‬ ‫ﻋﺒﺲ‬ ‫ﺍﳊﺮﺟﺔ‬ ‫ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ‬ ‫‪٤‬‬
‫ﻋﺎﻣﺔ‬ ‫ﻋﺒﺲ‬ ‫ﲝﻴﺺ‬ ‫ﻣﻨﺎﺟﻲ‬ ‫‪٥‬‬
‫ﻋﺎﻣﺔ‬ ‫ﻋﺒﺲ‬ ‫ﻋﺒﺲ‬ ‫ﺃﺑﻮ ﺍﻟﺮﻛﺐ‬ ‫‪٦‬‬
‫ﻭﻣﻨﻄﻘﺔ ﺑﲏ ﻧﺸﺮ ‪‬ﺎﻣﻴﺔ ﻭﺗﺎﺑﻌﺔ‬ ‫ﻋﺎﻣﺔ‬ ‫ﻛﻌﻴﺪﻧﺔ‪/‬‬ ‫ﺑﲏ ﻧﺸﺮ‬ ‫ﺍﻟﻌﺎﳘﻲ‬ ‫‪٧‬‬
‫ﳊﺠﺔ‪.‬‬ ‫ﺣﺠﺔ‬
‫ﻋﺎﻣﺔ‬ ‫ﻛﻌﻴﺪﻧﺔ‪/‬‬ ‫ﺑﲏ ﻧﺸﺮ‬ ‫ﻣﺮﺷﺪ‬ ‫‪٨‬‬
‫ﺣﺠﺔ‬
‫ﺍﻟ َﻌﺮْﺝ‪ :‬ﺷﺠﺮ ﺍﻟﺴﺪﺭ‬ ‫ﻋﺎﻣﺔ‬ ‫ﻛﻌﻴﺪﻧﺔ‪/‬‬ ‫ﺑﲏ ﻧﺸﺮ‬ ‫ﻧﺎﻗﻞ ﺍﻟ َﻌﺮْﺝ‬ ‫‪٩‬‬
‫ﺣﺠﺔ‬
‫ﳛﻠﻒ ﺑﻪ‬ ‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻫﺮﺓ‬ ‫ﺍﻟﻮﺍﻋﻈﺎﺕ‬ ‫ﺃﺑﻮ ﺍﳍﻮﺍﻣﻞ‬ ‫‪١٠‬‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬

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 ‫ﻣﻼﺣﻈﺎﺕ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ‬ ‫ﺍﳌﺪﻳﺮﻳﺔ‬ ‫ﺍﻟﻘﺮﻳﺔ‬ ‫ﺍﻟﻀﺮﻳﺢ‬ ‫ﻡ‬
‫ﳛﻠﻒ ﺑﻪ‬ ‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻫﺮﺓ‬ ‫ﺍﻟﻮﺍﻋﻈﺎﺕ‬ ‫ﺃﺑﻮ ﻧﻴﺐ‬ ‫‪١١‬‬
‫ﳛﻠﻒ ﺑﻪ‬ ‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻫﺮﺓ‬ ‫ﺍﻟﻮﺍﻋﻈﺎﺕ‬ ‫ﺍﻟﺸﻴﺦ ﻋﻤﺮ‬ ‫‪١٢‬‬
‫ﳛﻠﻒ ﺑﻪ ﻭﻳﺴﺘﺠﺎﺭ ﺑﻪ‬ ‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻫﺮﺓ‬ ‫ﺍﻟﻮﺍﻋﻈﺎﺕ‬ ‫ﺍﻟﺴﻴﺪ ﻣﺪﺑﺮﺵ‬ ‫‪١٣‬‬
‫ﳛﻠﻒ ﺑﻪ‬ ‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻫﺮﺓ‬ ‫ﺍﻟﻮﺍﻋﻈﺎﺕ‬ ‫ﺃﺑﻮ ﺑﻜﺮ ﺍﳊﻜﻤﻲ‬ ‫‪١٤‬‬
‫ﺃﻛﱪ ﻭﺃﻋﻈﻢ ﺿﺮﻳﺢ ﰲ‬ ‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻫﺮﺓ‬ ‫ﺍﻟﻮﺍﻋﻈﺎﺕ‬ ‫ﺃﺑﻮ ﺣﺮﺑﺔ‬ ‫‪١٥‬‬
‫ﺍﳌﻨﻄﻘﺔ ﻭﻭﻗﻔﻪ ‪ ٦٠٠‬ﻣﻌﺎﺩ‬
‫ﳛﻠﻒ ﺑﻪ‬ ‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻫﺮﺓ‬ ‫ﺍﻟﻮﺍﻋﻈﺎﺕ‬ ‫ﺻﺎﺣﺐ ﺍﻟﱪﺯﺓ‬ ‫‪١٦‬‬
‫ﳛﻠﻒ ﺑﻪ‬ ‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻫﺮﺓ‬ ‫ﺍﻟﻮﺍﻋﻈﺎﺕ‬ ‫ﺳﺎﻛﻦ ﺍﻟﺪﺍﺭ‬ ‫‪١٧‬‬
‫ﳛﻠﻒ ﺑﻪ‬ ‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻫﺮﺓ‬ ‫ﺍﻟﻮﺍﻋﻈﺎﺕ‬ ‫ﺍﳍﺎﺩﻱ ﺑﻦ ﻋﻤﺮ‬ ‫‪١٨‬‬
‫ﳛﻠﻒ ﺑﻪ‬ ‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻫﺮﺓ‬ ‫ﺍﻟﻮﺍﻋﻈﺎﺕ‬ ‫ﺻﺎﺣﺐ ﺍﳉﺒﻞ‬ ‫‪١٩‬‬
‫ﳛﻠﻒ ﺑﻪ‬ ‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻫﺮﺓ‬ ‫ﺍﻟﻮﺍﻋﻈﺎﺕ‬ ‫ﺍﳌﺸﻨﻔﺮ‬ ‫‪٢٠‬‬
‫ﳛﻠﻒ ﺑﻪ‬ ‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻫﺮﺓ‬ ‫ﺍﻟﻮﺍﻋﻈﺎﺕ‬ ‫ﺑﲏ ﺍﳌﺴﺎﻭﻯ‬ ‫‪٢١‬‬
‫ﳛﻠﻒ ﺑﻪ‬ ‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻫﺮﺓ‬ ‫ﺍﻟﻮﺍﻋﻈﺎﺕ‬ ‫ﳏﻤﺪ ﺻﻐﲑ ﺻﺎﺣﺐ‬ ‫‪٢٢‬‬
‫ﺍﻟﻜﺪﻳﺸﻴﺔ‬
‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻫﺮﺓ‬ ‫ﺍﻟﻮﺍﻋﻈﺎﺕ‬ ‫ﺍﳌﻬﻠﻠﺔ‬ ‫‪٢٣‬‬
‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻫﺮﺓ‬ ‫ﺍﻟﻮﺍﻋﻈﺎﺕ‬ ‫ﻗﺤﻢ ﺍﳋﻼﺀ‬ ‫‪٢٤‬‬
‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻫﺮﺓ‬ ‫ﺍﻟﻮﺍﻋﻈﺎﺕ‬ ‫ﳛﲕ ﺧﻠﻴﻞ ﻭﱄ‬ ‫‪٢٥‬‬
‫ﻳﺰﻭﺭﻩ ﺑﲏ ﺍﳌﺨﺎﺑﺸﺔ )ﻋﺸﺮ‬ ‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻫﺮﺓ‬ ‫ﺷﺮﻕ‬ ‫ﺑﲏ ﺍﳌﻬﻔﺎ‬ ‫‪٢٦‬‬
‫ﻗﺮﻯ(‬ ‫ﺍﳌﻌﺘﺮﺽ‬
‫‪ ١٤‬ﺷﻌﺒﺎﻥ‬ ‫ﺍﻟﺰﻫﺮﺓ‬ ‫ﺍﻟﻠﺤﻴﺔ‬ ‫ﺍﻟﺰﻳﻠﻌﻲ‬ ‫‪٢٧‬‬
‫‪ ١٥‬ﺷﻌﺒﺎﻥ‬ ‫ﺍﻟﺰﻫﺮﺓ‬ ‫ﺍﻟﻠﺤﻴﺔ‬ ‫ﺍﻟﻘﺎﺩﺭﻱ‬ ‫‪٢٨‬‬
‫‪ ١٤‬ﺭﺑﻴﻊ ﺃﻭﻝ‬ ‫ﺍﻟﺰﻫﺮﺓ‬ ‫ﺍﻟﻠﺤﻴﺔ‬ ‫ﺍﻟﻌﻠﻮﻱ‬ ‫‪٢٩‬‬
‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻫﺮﺓ‬ ‫ﺍﳋﻮﺑﺔ‬ ‫ﻛﹸﺒﺎﻧﺔ‬ ‫‪٣٠‬‬
‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻫﺮﺓ‬ ‫ﺍﳋﻮﺑﺔ‬ ‫ﺍﻟﻘﺮﻥ‬ ‫‪٣١‬‬
‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻫﺮﺓ‬ ‫ﺍﳌﻨﺎﺟﻲ‬ ‫ﺍﳌﻨﺎﺟﻲ‬ ‫‪٣٢‬‬
‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻫﺮﺓ‬ ‫ﺍﳋﺪﻭﺭ‬ ‫ﺃﺑﻮ ﴰﻠﺔ‬ ‫‪٣٣‬‬
‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻫﺮﺓ‬ ‫ﺍﻟَﻨ ْﻌ َﻤﺎﻥ‬ ‫ﺍﻟﺴﻴﺪ ﺍﳍﻴﺞ‬ ‫‪٣٤‬‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬

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 ‫ﻣﻼﺣﻈﺎﺕ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ‬ ‫ﺍﳌﺪﻳﺮﻳﺔ‬ ‫ﺍﻟﻘﺮﻳﺔ‬ ‫ﺍﻟﻀﺮﻳﺢ‬ ‫ﻡ‬
‫ﻳﺬﻫﺐ ﺇﻟﻴﻪ ﺍﻟﻌﺮﻭﺳﺎﻥ ﻗﺒﻞ‬ ‫ﺷﻬﺮ ﺭﺟﺐ‬ ‫ﺍﻟﻘﻨﺎﻭﺹ‬ ‫ﺩﻳﺮ ﺍﻟﻘﺤﻢ‬ ‫ﳛﲕ ﻗﺤﻢ‬ ‫‪٣٥‬‬
‫ﻣﺒﻴﺘﻬﻤﺎ‬
‫ﺗﻮﺟﺪ ﺷﺠﺮﺓ ﺳﻼﻡ ﻭﲜﻮﺍﺭﻫﺎ‬ ‫ﺷﻬﺮ ﺭﺟﺐ‬ ‫ﺍﻟﻘﻨﺎﻭﺹ‬ ‫ﺍﻟﻘﻨﺎﻭﺹ‬ ‫ﺭﺍﻋﻲ ﺍﻟﺴﻼﻣﺔ‬ ‫‪٣٦‬‬
‫ﺻﺨﺮﺓ‪ ،‬ﻭﻓﻴﻬﺎ ﺣﻮﺽ ﺻﻐﲑ‬
‫ﻭﺣﺠﺮ ﺻﻐﲑ ﻳﻄﺮﻕ ﺑﻪ ﰲ‬
‫ﺍﳊﻮﺽ ﻭﻳﻄﻠﺐ ﺍﻟﺰﺍﺋﺮ‬
‫ﺣﺎﺟﺘﻪ ﻟﺘﻘﻀﻰ‪.‬‬
‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻳﺪﻳﺔ‬ ‫ﺍﻟﺰﻳﺪﻳﺔ‬ ‫ﺍﻟﺪﻫﻞ‬ ‫‪٣٧‬‬
‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻳﺪﻳﺔ‬ ‫ﺍﻟﺰﻳﺪﻳﺔ‬ ‫ﺻﺎﺋﻢ ﺍﻟﺪﻫﺮ‬ ‫‪٣٨‬‬
‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻳﺪﻳﺔ‬ ‫ﺍﻟﺰﻳﺪﻳﺔ‬ ‫ﺧُﺮﻳﺼﺎﻥ‬ ‫‪٣٩‬‬
‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻳﺪﻳﺔ‬ ‫ﺍﻟﺰﻳﺪﻳﺔ‬ ‫ﺷﻮﻳﻞ‬ ‫‪٤٠‬‬
‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻳﺪﻳﺔ‬ ‫ﻗﺮﻳﺔ ﺍﳋﻠﻴﻞ‬ ‫ﺿﺮﻳﺢ ﳎﻬﻮﻝ‬ ‫‪٤١‬‬
‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻳﺪﻳﺔ‬ ‫ﺍﻟﻄﺎﻟﺒﻴﺔ‬ ‫ﺿﺮﻳﺢ ﳎﻬﻮﻝ‬ ‫‪٤٢‬‬
‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻳﺪﻳﺔ‬ ‫ﺍﳌﻌﺮﻭﻓﻴﺔ‬ ‫ﺃﺑﻜﺮ ﻳﻮﺳﻒ‬ ‫‪٤٣‬‬
‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻳﺪﻳﺔ‬ ‫ﺍﳌﻌﺮﻭﻓﻴﺔ‬ ‫ﺷﻴﺦ َﺳﻮْﺩ‬ ‫‪٤٤‬‬
‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻳﺪﻳﺔ‬ ‫ﺍﳌﻌﺮﻭﻓﻴﺔ‬ ‫ﺍﻟﺒﻬﻠﻮﻟﺔ‬ ‫‪٤٥‬‬
‫ﻋﺎﻣﺔ‬ ‫ﺍﻟﺰﻳﺪﻳﺔ‬ ‫ﺍﳌﻌﺮﻭﻓﻴﺔ‬ ‫ﺻﺨﺮﺓ ﻳﺴﺘﺸﻔﻰ ‪‬ﺎ‬ ‫‪٤٦‬‬
‫ﺍﻟﺰﻳﺪﻳﺔ‬ ‫ﺩﻳﺮ ﻋﻄﺎ‬ ‫ﺑﻠﻐﻴﺚ ﺑﻦ ﲨﻴﻞ‬ ‫‪٤٧‬‬
‫ﺍﻟﺰﻳﺪﻳﺔ‬ ‫ﺍﳌﻨﲑﺓ‬ ‫ﺍﻷﻫﺪﻝ‬ ‫‪٤٨‬‬
‫ﺍﻟﺰﻳﺪﻳﺔ‬ ‫ﻗﺮﻳﺔ ﺍﺑﻦ‬ ‫ﺍﺑﻦ ﻋﺒﺎﺱ‬ ‫‪٤٩‬‬
‫ﻋﺒﺎﺱ‬
‫ﺍﻟﺰﻳﺪﻳﺔ‬ ‫ﺍﳌﻨﲑﺓ‬ ‫ﺃﲪﺮ ﺍﻟﻌﲔ‬ ‫‪٥٠‬‬
‫ﺍﻟﺰﻳﺪﻳﺔ‬ ‫ﺍﳌﻌﺮﻭﻓﻴﺔ‬ ‫ﺃﺑﻜﺮ ﻣﻜﲔ‬ ‫‪٥١‬‬
‫ﺍﻟﺰﻳﺪﻳﺔ‬ ‫ﺍﶈﺎﻝ‬ ‫ﺃﺑﻮ ﺣﺪﻳﺪﺓ‬ ‫‪٥٢‬‬
‫ﺍﻟﺰﻳﺪﻳﺔ‬ ‫ﺍﶈﺎﻝ‬ ‫ﻣﻘﱪﺓ ﻣﻬﺒﻂ ﺍﻟﺼﺎﳊﲔ‬ ‫‪٥٣‬‬
‫ﺍﻟﺰﻳﺪﻳﺔ‬ ‫ﺍﶈﺎﻝ‬ ‫ﺍﻟﺸﻴﺦ ﺇﺑﺮﺍﻫﻴﻢ‬ ‫‪٥٤‬‬
‫ﺍﻟﺰﻳﺪﻳﺔ‬ ‫ﺍﳌﻐﻼﻑ‬ ‫ﺍﺑﻦ ﺍﻟﻔﻘﲑ‬ ‫‪٥٥‬‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬

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 ‫ﻣﻼﺣﻈﺎﺕ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ‬ ‫ﺍﳌﺪﻳﺮﻳﺔ‬ ‫ﺍﻟﻘﺮﻳﺔ‬ ‫ﺍﻟﻀﺮﻳﺢ‬ ‫ﻡ‬
‫ﺍﻟﺰﻳﺪﻳﺔ‬ ‫ﺩﻳﺮ ﺍﻟﺒﺤﺮﻱ‬ ‫ﺻﺎﺣﺐ ﺍﻟﱪﻛﺔ‬ ‫‪٥٦‬‬
‫)ﺍﻟﻐﺎﰊ(‬
‫ﻭﻫﺬﺍ ﻟﻴﺲ ﻗﱪﻩ‪ ،‬ﺑﻞ ﻣﺄﺛﺮ ﻟﻪ‪.‬‬ ‫ﺁﺧﺮ ﺃﺭﺑﻌﺎ ﻣﻦ‬ ‫ﺍﻟﻀﺤﻲ‬ ‫ﺍﻟﻀﺤﻲ‬ ‫ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳉﻴﻼﱐ‬ ‫‪٥٧‬‬
‫ﺭﺟﺐ‬
‫ﺍﻟﻀﺤﻲ ﺁﺧﺮ ﲬﻴﺲ ﻣﻦ ﻭﻳﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺃﺭﺑﻊ ﺃﻱ‪ :‬ﺃ ﱠﻥ ﻟﻪ‬ ‫ﺍﻟﻀﺤﻲ‬ ‫ﺇﲰﺎﻋﻴﻞ ﺍﳊﻀﺮﻣﻲ‬ ‫‪٥٨‬‬
‫ﺃﺭﺑﻌﺔ ﻋﻴﻮﻥ ﻣﻦ ﻗﺒﻞ ﻭﺟﻬﻪ‬ ‫ﺭﺟﺐ‬
‫ﻭﻗﻔﺎﻩ‬
‫ﻭﻫﺬﻩ ﻓﺮﻉ ﻣﻦ ﺯﻳﺎﺭﺓ ﻗﱪ‬ ‫‪ ٢٧‬ﺭﺟﺐ‬ ‫ﺍﻟﻀﺤﻲ‬ ‫ﺍﻟﻀﺤﻲ‬ ‫ﺍﳋﺎﻣﺮﻱ‬ ‫‪٥٩‬‬
‫ﺍﳋﺎﻣﺮﻱ ﰲ ﺣﻴﺲ‪.‬‬
‫‪ ١٥‬ﺷﻌﺒﺎﻥ‬ ‫ﺍﻟﻀﺤﻲ‪/‬ﺍﻟﺘﺮﺑﺔ ﺍﻟﻀﺤﻲ‬ ‫ﺍﻟﻌﻠﻮﻱ‬ ‫‪٦٠‬‬
‫ﻳﺄﺗﻴﻬﺎ ﺍﻟﺰﻭﺍﺭ ﻣﻦ ﺃﻛﺜﺮ ﻣﻦ‬ ‫‪ ١٥‬ﺷﻌﺒﺎﻥ‬ ‫ﺍﻟﻀﺤﻲ‬ ‫ﺍﻟﺘﺮﺑﺔ‬ ‫ﻣﺸﺮﻕ ﺍﻟﺒﺎﺑﲔ‬ ‫‪٦١‬‬
‫‪ ١٣‬ﻗﺮﻳﺔ‪.‬‬

‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﺍﻻﲡﺎﻩ ﺍﳉﻨﻮﰊ ﳌﺪﻳﻨﺔ ﺍﳊﺪﻳﺪﺓ‪:‬‬

‫ﻭﻫﻲ ﺍﳌﻨﺎﻃﻖ ﺍﻟﻮﺍﻗﻌﺔ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺍﳌﻤﺘﺪﺓ ﻣﻦ ﺍﳊﺪﻳﺪﺓ ﺇﱃ ﻣﺪﻳﻨﺔ ﺗﻌﺰ‪:‬‬

‫ﻣﻼﺣﻈﺎﺕ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ‬ ‫ﺍﳌﺪﻳﺮﻳﺔ‬ ‫ﺍﻟﻘﺮﻳﺔ‬ ‫ﺍﻟﻀﺮﻳﺢ‬ ‫ﻡ‬
‫ﻭﻫﻲ ﻣﻦ ﺃﻛﱪ ﺍﳌﺰﺍﺭﺍﺕ‬ ‫‪ ١٣‬ﺻﻔﺮ‬ ‫ﺍﳌﺨﺎ‬ ‫ﺍﻟﺸﺎﺫﱄ‬ ‫‪١‬‬
‫ﰲ ﻫﺬﺍ ﺍﻻﲡﺎﻩ‬
‫ﻋﺎﻡ‬ ‫ﺍﳌﺨﺎ‬ ‫ﺍﻟﺸﻴﺦ ﺧﺎﰎ‬ ‫‪٢‬‬
‫ﻋﺎﻡ‬ ‫ﺍﳌﺨﺎ‬ ‫ﺍﻟﻌﻤﻮﺩﻱ‬ ‫‪٣‬‬
‫ﻋﺎﻡ‬ ‫ﺍﳌﺨﺎ‬ ‫ﺃﺑﻮ ﺇﲰﺎﻋﻴﻞ‬ ‫‪٤‬‬
‫ﻋﺎﻡ‬ ‫ﺍﳌﺨﺎ‬ ‫ﺃﺑﻮ ﺭﺯﻳﻖ‬ ‫‪٥‬‬
‫ﻭﲤﺘﺪ ﳌﺪﺓ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪،‬‬ ‫ﺁﺧﺮ ﲨﻌﺔ ﻣﻦ‬ ‫ﺍﳋﻮﺧﺔ‬ ‫ﺍﳊﻴﻤﺔ‬ ‫ﺍﳉﻼﺏ‬ ‫‪٦‬‬
‫ﻭﻫﻲ ﺃﻛﱪ ﺯﻳﺎﺭﺓ ﰲ ﻫﺬﺍ‬ ‫ﺷﻌﺒﺎﻥ‬
‫ﺍﻻﲡﺎﻩ ﻭﻗﺪ ﻣﻨﻌﺖ‬
‫ﻣﺆﺧﺮﹰﺍ‪.‬‬
‫ﺍﻟﻮﺯﻑ ﻫﻮ ﺍﻟﺴﻤﻚ‬ ‫ﰲ ﻣﻮﺳﻢ‬ ‫ﺍﳋﻮﺧﺔ‬ ‫ﺍﳋﻮﺧﺔ‬ ‫ﺍﻟﺒﺨﺘﻴﺎﺭ‬ ‫‪٧‬‬

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 ‫ﻣﻼﺣﻈﺎﺕ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ‬ ‫ﺍﳌﺪﻳﺮﻳﺔ‬ ‫ﺍﻟﻘﺮﻳﺔ‬ ‫ﺍﻟﻀﺮﻳﺢ‬ ‫ﻡ‬
‫ﺍﻟﺼﻐﲑ ﺟﺪﹰﺍ‬ ‫ﺍﻟﻮﺯﻑ‬
‫ﰲ ﻣﻮﺳﻢ‬ ‫ﺍﳋﻮﺧﺔ‬ ‫ﺍﳋﻮﺧﺔ‬ ‫ﺍ ﹸﳌﺤِﺐ‬ ‫‪٨‬‬
‫ﺍﻟﻮﺯﻑ‬
‫ﻋﺎﻡ‬ ‫ﺍﳋﻮﺧﺔ‬ ‫ﺍﳋﻮﺧﺔ‬ ‫ﻣﺄﺛﺮ ﺑﻦ ﻋﻠﻮﺍﻥ‬ ‫‪٩‬‬
‫ﻳﻀﻊ ﺍﻟﻨﺎﺱ ﺑﻴﻀﹰﺎ‬ ‫ﺁﺧﺮ ﺃﺭﺑﻌﺎﺀ ﻣﻦ‬ ‫ﺍﳋﻮﺧﺔ‬ ‫ﺍﳋﻮﺧﺔ‬ ‫ﻋﺮﺑﺎﺩ‬ ‫‪١٠‬‬
‫ﻭﻳﺄﺗﻮﻥ ﺑﺎﳌﻮﺯ ﻭﻳﻘﺬﻓﻮﻧﻪ‬ ‫ﺻﻔﺮ‬
‫ﰲ ﺍﻟﺒﺤﺮ ﻭﻳﻐﺘﺴﻠﻮﻥ ‪-‬‬
‫ﻧﺴﺎﺀ ﻭﺭﺟﺎ ﹰﻻ ﰲ ﺍﻟﺒﺤﺮ‪،‬‬
‫ﻳﻐﻄﺲ ‪‬ﻢ ﺍﻟﻘﻴﻢ ﻋﻠﻰ‬
‫ﺍﻟﻘﱪ‪ ،‬ﻭﳌﺎ ﻣﺎﺕ ﻫﺬﺍ‬
‫ﺍﻟﻘﻴﻢ ﺍﻧﺘﻬﺖ ﺍﻟﺰﻳﺎﺭﺓ‬
‫ﲝﻤﺪ ﺍﷲ‪.‬‬
‫ﲨﺎﺩﻯ ﺍﻷﻭﱃ‬ ‫ﺍﳋﻮﺧﺔ‬ ‫ﺍﳋﻮﺧﺔ‬ ‫ﺃﺩﺭﲪﺎﻥ‬ ‫‪١١‬‬
‫ﺭﺟﺐ‬ ‫ﺣﻴﺲ‬ ‫ﺣﻴﺲ‬ ‫ﻋﻠﻲ ﺑﻦ ﺍﻟﻐﺮﻳﺐ‬ ‫‪١٢‬‬
‫ﻭﻫﻲ ﺯﻳﺎﺭﺓ ﻛﺒﲑﺓ‬ ‫ﺷﻬﺮ ﲨﺎﺩﻯ‬ ‫ﺣﻴﺲ‬ ‫ﺣﻴﺲ‬ ‫ﺃﺑﻮ ﺯﺭﺑﺔ‬ ‫‪١٣‬‬
‫‪ ٢٧‬ﺭﺟﺐ‬ ‫ﺣﻴﺲ‬ ‫ﺣﻴﺲ‬ ‫ﺍﳋﺎﻣﺮﻱ‬ ‫‪١٤‬‬
‫ﻭﻫﻲ ﻣﻦ ﺃﻛﱪ ﺍﳌﺰﺍﺭﺍﺕ‬ ‫‪ ٨‬ﺷﻌﺒﺎﻥ‬ ‫ﺣﻴﺲ‬ ‫ﺣﻴﺲ‬ ‫ﺭﻛﻴﺰ‬ ‫‪١٥‬‬
‫ﰲ ﺍﳌﻨﻄﻘﺔ ﻭﻳﻘﺮﺃ ﻓﻴﻬﺎ‬
‫ﻣﻮﻟﺪﻱ ﺍﳌﲑﻏﲏ‬
‫ﻭﺍﻟﻜﺮﺩﻱ‬
‫ﺃﻭﻝ ﲬﻴﺲ ﻣﻦ‬ ‫ﺣﻴﺲ‬ ‫ﺣﻴﺲ‬ ‫ﺍﻟﺸﺮﻳﻒ‬ ‫‪١٦‬‬
‫ﺭﺟﺐ‬
‫ﻛﺎﻧﺖ ﻭﺍﻧﻘﻄﻌﺖ‪،‬‬ ‫ﻋﺎﻡ‬ ‫ﺣﻴﺲ‬ ‫ﺣﻴﺲ‬ ‫ﺍﻟﺸﻴﺦ ﺃﻳﻮﺏ‬ ‫‪١٧‬‬
‫ﻭﻟﻜﻦ ﺍﻟﻘﱪ ﻳﻘﺼﺪ‬
‫ﻋﺎﻡ‬ ‫ﺣﻴﺲ‬ ‫ﻭﺍﺩﻱ‬ ‫ﻋﻤﺮ ﳏﻤﺪ ﺍﻟﻄﻮﻳﺮﻱ‬ ‫‪١٨‬‬
‫ﻇﻤﻲ‬
‫ﻋﺎﻡ‬ ‫ﺣﻴﺲ‬ ‫ﺣﻴﺲ‬ ‫ﺍﻟﺒﺎﻫﻮﺕ‬ ‫‪١٩‬‬

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 ‫ﻣﻼﺣﻈﺎﺕ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ‬ ‫ﺍﳌﺪﻳﺮﻳﺔ‬ ‫ﺍﻟﻘﺮﻳﺔ‬ ‫ﺍﻟﻀﺮﻳﺢ‬ ‫ﻡ‬
‫ﻭﻗﱪﻩ ﰲ ﺍﻟﺘﺤﻴﺘﺎ ﻭﻫﺬﺍ‬ ‫‪ ١٥‬ﺷﻌﺒﺎﻥ‬ ‫ﺣﻴﺲ‬ ‫ﺣﻴﺲ‬ ‫ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺣﺴﺎﻥ‬ ‫‪٢٠‬‬
‫ﻣﺄﺛﺮ‪.‬‬
‫‪ ١٥‬ﺷﻌﺒﺎﻥ‬ ‫ﺣﻴﺲ‬ ‫ﺍﻟﻘﻠﻤﺔ‬ ‫ﺍﻟﻘﺤﻢ‬ ‫‪٢١‬‬
‫‪ ١٥‬ﺷﻌﺒﺎﻥ‬ ‫ﺍﳉﺮﺍﺣﻲ‬ ‫ﺍﻟﻜﺮﺗﺐ‬ ‫ﺍﳌﺴﺎﻭﻯ‬ ‫‪٢٢‬‬
‫ﻭﻫﻮ ﻻ ﻳﺰﺍﻝ ﺣﻴﺎﹰ‪ ،‬ﻭﺇﺫﺍ‬ ‫‪ ١٣‬ﺻﻔﺮ‬ ‫ﺍﳉﺮﺍﺣﻲ‬ ‫ﺍﳉﺮﺍﺣﻲ‬ ‫ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺸﺎﺫﱄ‬ ‫‪٢٣‬‬
‫ﻣﺎﺕ ﻳﻘﺎﻡ ﻟﻪ ﺯﻳﺎﺭﺓ ﰲ‬
‫ﻧﻔﺲ ﻫﺬﺍ ﺍﳌﻮﻋﺪ‪،‬‬
‫ﻭﻳﺬﻫﺐ ﻫﻮ ﺇﱃ ﻗﱪ‬
‫ﺍﻟﺸﺎﺫﱄ ﰲ ﺍﳌﺨﺎ ﻟﻠﺰﻳﺎﺭﺓ‬
‫ﰲ ﺍﳌﻮﻋﺪ‪.‬‬
‫ﻋﺎﻡ‬ ‫ﺍﳉﺮﺍﺣﻲ‬ ‫ﺑﲏ ﻋﻮﻥ‬ ‫ﺍﻟﺸﻴﺦ ﻋﻤﺮ‬ ‫‪٢٤‬‬
‫ﻋﺎﻡ‬ ‫ﺍﳉﺮﺍﺣﻲ‬ ‫ﺍﳉﺮﺍﺣﻲ‬ ‫ﺍﻟﺸﻴﺦ ﻋﺜﻤﺎﻥ‬ ‫‪٢٥‬‬
‫ﺻﺎﺣﺐ ﺍﳋﻄﻮﺓ‬
‫‪ ١٧‬ﺭﺟﺐ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺃﺑﻮ ﺑﻜﺮ ﺍﳊﺪﺍﺩ‬ ‫‪٢٦‬‬
‫ﻗﱪﻩ ﺧﺎﺭﺝ ﺯﺑﻴﺪ‪ ،‬ﻭﻫﻮ‬ ‫ﺃﻭﻝ ﺃﺭﺑﻌﺎﺀ ﻣﻦ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺯﺑﻴﺪ‬ ‫ﻃﻠﺤﺔ ﺍﳍﺘﺎﺭ ﺍﳋﺎﺭﺝ‬ ‫‪٢٧‬‬
‫ﺍﺑﻦ ﻋﻴﺴﻰ ﺍﳍﺘﺎﺭ‬ ‫ﺭﺟﺐ‬
‫ﺻﺎﺣﺐ ﺍﻟﺘﺮﻳﺒﺔ‬
‫ﻗﱪﻩ ﺩﺍﺧﻞ ﻣﺪﻳﻨﺔ ﺯﺑﻴﺪ‪،‬‬ ‫ﻳﻮﻡ ﺍﻹﺛﻨﲔ ﺑﻌﺪ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺯﺑﻴﺪ‬ ‫ﻃﻠﺤﺔ ﺍﳍﺘﺎﺭ ﺍﻟﺪﺍﺧﻞ‬ ‫‪٢٨‬‬
‫ﻭﻫﻮ ﺍﺑﻦ ﳏﻤﺪ ﻋﺜﻤﺎﻥ‬ ‫ﺯﻳﺎﺭﺓ ﻃﻠﺤﺔ‬
‫ﺍﻟﻐﺰﺍﱄ ﺍﳍﺘﺎﺭ‬ ‫ﺍﳍﺘﺎﺭ ﺍﳋﺎﺭﺝ‬
‫ﺃﻭﻝ ﺃﺭﺑﻌﺎﺀ ﻣﻦ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﳉﱪﺗﻴﺔ‬ ‫‪٢٩‬‬
‫ﺭﺟﺐ‬
‫ﺭﺟﺐ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﳉﱪﰐ‬ ‫‪٣٠‬‬
‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﻟﺸﻴﺦ ﺇﺑﺮﺍﻫﻴﻢ ﻃﻠﺤﺔ‬ ‫‪٣١‬‬
‫)ﺳﻲ( ﻳﻌﲏ ﺳﻴﺪ‬ ‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺳﻲ ﺣﺴﲔ‬ ‫‪٣٢‬‬
‫ﺑﺎﻟﻌﺎﻣﻴﺔ‬
‫ﻭﻫﻲ ﺧﺎﺻﺔ ﺑﻄﺎﺋﻔﺔ‬ ‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﳌﻼ ﳏﻤﺪ ) ُﻣ َﻬﻤْﺪ(‬ ‫‪٣٣‬‬

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‫‪٥١‬‬
 ‫ﻣﻼﺣﻈﺎﺕ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ‬ ‫ﺍﳌﺪﻳﺮﻳﺔ‬ ‫ﺍﻟﻘﺮﻳﺔ‬ ‫ﺍﻟﻀﺮﻳﺢ‬ ‫ﻡ‬
‫ﺍﻟﺒﻬﺮﺓ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ‬
‫ﺍﻟﺒﺎﻃﻨﻴﺔ ﺍﳍﻨﻮﺩ‪.‬‬
‫ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﱐ ﻣﻦ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﳌﺸﻴﺦ‬ ‫‪٣٤‬‬
‫ﺯﻳﺎﺭﺓ ﻃﻠﺤﺔ‬
‫ﺍﳍﺘﺎﺭ ﺍﳋﺎﺭﺝ‬
‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﳌﺮﺯﻭﻕ‬ ‫‪٣٥‬‬
‫‪ ٢٠‬ﺷﻌﺒﺎﻥ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﻟﺜﺎﺑﱵ‬ ‫‪٣٦‬‬
‫ﺍﳍﻠﺠﺔ ﻧﻮﻉ ﻣﻦ‬ ‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﻷﻫﺪﻝ ﺻﺎﺣﺐ‬ ‫‪٣٧‬‬
‫ﺍﻷﺷﺠﺎﺭ ﺍﳌﻌﻤﺮﺓ‬ ‫ﺍﳍﻠﺠﺔ‬
‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﺑﻦ ﺃﻓﻠﺢ‬ ‫‪٣٨‬‬
‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺯﺑﻴﺪ‬ ‫ﻋﻤﺮ ﺑﻦ ﺭﺷﻴﺪ‬ ‫‪٣٩‬‬
‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺃﲪﺪ ﺍﻟﺼﻴﺎﺩ‬ ‫‪٤٠‬‬
‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺯﺑﻴﺪ‬ ‫ﻋﻠﻲ ﺑﻦ ﺍﳌﺮﺗﻀﻰ‬ ‫‪٤١‬‬
‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺃﺣﺪ ﺑﲏ ﻋﻘﺎﻣﺔ‬ ‫‪٤٢‬‬
‫‪ ١٥‬ﳏﺮﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﻟﻨﺎﺷﺮﻱ‬ ‫‪٤٣‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻘﱪ ﻗﺼﺪ ﻭﻳﺰﺍﺭ‬ ‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺳﻲ ﳛﲕ ﻋﻨﺒﺔ‬ ‫‪٤٤‬‬
‫ﻣﻨﺬ ‪ ١٥‬ﺳﻨﺔ ﺗﻘﺮﻳﺒﹰﺎ‬
‫ﻭﺗﺴﺘﻤﺮ ‪ ٣‬ﺃﻳﺎﻡ‪ ،‬ﻭﻫﻲ‬ ‫ﺛﺎﱐ ﲬﻴﺲ ﻣﻦ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﻟﺘﺮﻳﺒﺔ‬ ‫ﻋﻴﺴﻰ ﺍﳍﺘﺎﺭ‬ ‫‪٤٥‬‬
‫ﻣﻦ ﺃﻛﱪ ﺍﳌﺰﺍﺭﺍﺕ ﰲ‬ ‫ﺭﺟﺐ‬
‫ﺍﳌﻨﻄﻘﺔ ]ﻣﻨﻄﻘﺔ ﺯﺑﻴﺪ[‬
‫ﺭﺍﺑﻊ ﲬﻴﺲ ﻣﻦ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﻟﺘﺮﻳﺒﺔ‬ ‫ﺍﶈﺠﺐ‬ ‫‪٤٦‬‬
‫ﺭﺟﺐ‬
‫ﺛﺎﱐ ﲨﻌﺔ ﻣﻦ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﻟﺘﺮﻳﺒﺔ‬ ‫ﻫﺮﻳﺮﺓ‬ ‫‪٤٧‬‬
‫ﺭﺟﺐ‬
‫ﺑﻌﺪ ﺯﻳﺎﺭﺓ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﻟﺘﺮﻳﺒﺔ‬ ‫ﺍﳊﺒﱠﺎﻙ‬ ‫‪٤٨‬‬
‫ﺍﶈﺠﺐ ﺑﺄﺳﺒﻮﻉ‬
‫ﻳﻘﻴﻤﻬﺎ ﺑﲏ ﺍﻟﻐﺰﺍﱄ ﰲ‬ ‫‪ ١٦‬ﺷﻌﺒﺎﻥ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﻟﺘﺮﻳﺒﺔ‬ ‫ﻃﻠﺤﺔ ﺑﻦ ﺣﺴﻦ‬ ‫‪٤٩‬‬

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 ‫ﻣﻼﺣﻈﺎﺕ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ‬ ‫ﺍﳌﺪﻳﺮﻳﺔ‬ ‫ﺍﻟﻘﺮﻳﺔ‬ ‫ﺍﻟﻀﺮﻳﺢ‬ ‫ﻡ‬
‫ﺍﻟﺒﻼﺩ‬
‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﻟﺘﺮﻳﺒﺔ‬ ‫ﺟﺤﺮﻩ‬ ‫‪٥٠‬‬
‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﻟﺘﺮﺑﻴﺔ‬ ‫ﺍﳌﻬﺪﻟﻴﺔ‬ ‫‪٥١‬‬
‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﻟﺘﺮﻳﺒﺔ‬ ‫ﺍﳌﻬﻴﻞ‬ ‫‪٥٢‬‬
‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﻟﺘﺮﻳﺒﺔ‬ ‫ﺳﻴﺪ ﺇﺑﺮﺍﻫﻴﻢ‬ ‫‪٥٣‬‬
‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﻟﺘﺮﻳﺒﺔ‬ ‫ﻣﻘﱪﺓ ﺑﲏ ﺃﲪﺪ‬ ‫‪٥٤‬‬
‫ﻣﺄﺛﺮ‬ ‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﳊﻤﻰ‬ ‫ﺃﻭﻳﺲ ﺍﻟﻘﺮﱐ‬ ‫‪٥٥‬‬
‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﳊﻤﻰ‬ ‫ﺩﺭﻳﺐ‬ ‫‪٥٦‬‬
‫ﻣﺄﺛﺮ‬ ‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﳊﻤﻰ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﺩﻫﻢ‬ ‫‪٥٧‬‬
‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﻭﺍﺩﻱ ﺯﺑﻴﺪ‬ ‫ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ‬ ‫‪٥٨‬‬
‫ﺛﺎﱐ ﲨﻌﺔ ﻣﻦ‬ ‫ﺯﺑﻴﺪ‬ ‫ﳏﻞ ﺍﳌﺒﺎﺭﻙ‬ ‫ﺍﻟﺰﻳﻦ‬ ‫‪٥٩‬‬
‫ﺭﺟﺐ‬
‫ﻭﻗﺪ ﺍﻧﺪﺛﺮﺕ‬ ‫ﺭﺟﺐ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺃﺑﻜﺮ ﺍﳉﺎﺡ‬ ‫ﺃﺑﻜﺮ‬ ‫‪٦٠‬‬
‫‪ ٢٠‬ﺫﻱ ﺍﳊﺠﺔ‬ ‫ﺯﺑﻴﺪ‬ ‫ﻋﺎﻣﺮ‬ ‫ﺃﺑﻨﺎﺀ ﺍﻟﻘﻠﻴﺼﻲ‬ ‫‪٦١‬‬
‫ﺍﻷﻋﻠﻰ‬ ‫]ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺳﻠﻴﻤﺎﻥ‪،‬‬
‫ﻃﻌﺎﻡ[‬
‫ﺍﻧﺪﺛﺮﺕ ﻭﺍﻟﻘﱪ ﻳﻘﺼﺪ‬ ‫ﺁﺧﺮ ﲨﻌﺔ ﻣﻦ‬ ‫ﺯﺑﻴﺪ‬ ‫ﻋﺎﻣﺮ‬ ‫ﺍﳍﺘﺎﺭﻱ‬ ‫‪٦٢‬‬
‫ﺭﺑﻴﻊ ﺛﺎﱐ‬
‫ﺍﻧﺪﺛﺮﺕ ﻭﺍﻟﻘﱪ ﻳﻘﺼﺪ‬ ‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﻋﻘﱯ‬ ‫ﺍﻟﻘﻠﻴﺼﻲ‬ ‫‪٦٣‬‬
‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﻟﺮﻭﺿﺔ‬ ‫ﺍﳋﻤﺴﺔ‬ ‫‪٦٤‬‬
‫ﺍﻧﺪﺛﺮﺕ ﻭﺍﻟﻘﱪ ﻳﻘﺼﺪ‬ ‫‪ ١٥‬ﺷﻌﺒﺎﻥ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺣﺒﻴﻞ ﺍﳌﻮﻗﺮ‬ ‫ﺍﻷﻫﺪﻝ‬ ‫‪٦٥‬‬
‫ﺍﻧﺪﺛﺮﺕ ﻭﺍﻟﻘﱪ ﻳﻘﺼﺪ‬ ‫‪ ٢٧‬ﺭﺟﺐ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﳌﻮﻗﺮ‬ ‫ﺍﳊﻀﺮﻣﻲ‬ ‫‪٦٦‬‬
‫ﺍﻧﺪﺛﺮﺕ ﲤﺎﻣﹰﺎ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﻟﺸﺒﺎﺭﻳﻖ‬ ‫ﺍﻟﺴﻴﺪ ﺃﲪﺪ‬ ‫‪٦٧‬‬
‫ﻳﻘﺎﻝ‪ :‬ﺇ‪‬ﻢ ﺛﻼﺛﺔ ﻭﻃﻮﻝ‬ ‫ﺯﺑﻴﺪ‬ ‫ﳏﻮﻯ‬ ‫ﺑﲏ ﺷﻬﺎﺭﻯ‬ ‫‪٦٨‬‬
‫ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﺳﺘﺔ‬ ‫ﺍﻟﻘﺒﻴﺢ‬
‫ﺃﻣﺘﺎﺭ‪ ،‬ﻭﻳﻘﺼﺪﻭﻥ‬
‫‪ ١٧‬ﺷﻌﺒﺎﻥ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﻟﻘﹸﺮﻳﱠﺔ‬ ‫ﺳﻲ ﺃﲪﺪ ﻣﺴﺎﻭﻯ‬ ‫‪٦٩‬‬

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 ‫ﻣﻼﺣﻈﺎﺕ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ‬ ‫ﺍﳌﺪﻳﺮﻳﺔ‬ ‫ﺍﻟﻘﺮﻳﺔ‬ ‫ﺍﻟﻀﺮﻳﺢ‬ ‫ﻡ‬
‫ﺭﺍﺑﻊ ﲨﻌﺔ ﻣﻦ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﻟﻘﺤﻤﺔ‬ ‫ﺑﲏ ﻋﺜﻤﺎﻥ ﺍﻟﺴﺒﻌﺔ‬ ‫‪٧٠‬‬
‫ﺭﺟﺐ‬
‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﻟﻘﺤﻤﺔ‬ ‫ﺍﻟﻘﺤﻢ‬ ‫‪٧١‬‬
‫ﻭﻫﺬﺍ ﺍﳌﻨﺼﻮﺏ ﺍﻟﺬﻱ ﻫﻮ‬ ‫‪ ٨‬ﺷﻮﺍﻝ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺑﻴﺖ‬ ‫ﺍﳊﻨﺪﺝ‬ ‫‪٧٢‬‬
‫ﻣﻦ ﺑﻴﺖ ﺍﻟﻮﱄ ﺍﳌﻘﺒﻮﺭ‪،‬‬ ‫ﺍﳊﻨﺪﺝ‬
‫ﻳﻘﺼﺪ ﻟﻠﺤﻠﻒ ﺑﲔ ﻳﺪﻳﻪ‬
‫ﰲ ﺍﳌﺨﺎﺻﻤﺎﺕ ﻭﻳﻘﺎﻝ‪:‬‬
‫ﺇﻧﻪ ﲪﺎﺭ ﻣﺪﻓﻮﻥ ﻭﻟﻴﺲ‬
‫ﺇﻧﺴﺎﻧﺎﹰ‪ ،‬ﺑﻞ ﺍﻟﺒﻌﺾ ﻳﻘﻮﻝ‪:‬‬
‫ﺇﻥ ﺍﳌﺪﻓﻮﻥ )ﺫﻛﺮ ﺍﳊﻤﺎﺭ(‬
‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺑﺎﺳﺎﺕ‬ ‫ﻭﺍﱄ ﺍﻟﺒﻠﺪ‬ ‫‪٧٣‬‬
‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﻟﻔﺎﺿﻞ‬ ‫ﺍﳊﻜﻤﻲ‬ ‫‪٧٤‬‬
‫ﺍﻷﻋﻠﻰ‬
‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﻟﻨﻮﺑﺔ‬ ‫ﺳﻲ ﺣﺴﲔ ﻗﻠﻲ‬ ‫‪٧٥‬‬
‫ﺍﻟﻘﺮﻣﺔ‬
‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﳊﻮﻃﺔ‬ ‫ﺍﳋﻴﲑ‬ ‫‪٧٦‬‬
‫ﺃﻭﻝ ﲨﻌﺔ ﻣﻦ‬ ‫ﺍﻟﺘﺤﻴﺘﺎ‬ ‫ﺍﻟﺘﺤﻴﺘﺎ‬ ‫ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺣﺴﺎﻥ‬ ‫‪٧٧‬‬
‫ﺷﻌﺒﺎﻥ‬
‫ﺭﺟﺐ‬ ‫ﺍﻟﺘﺤﻴﺘﺎ‬ ‫ﺍﻟﻨﺨﻞ‬ ‫ﺩﺍﻭﺩ ﺑﻦ ﺍﻟﺰﻳﻦ‬ ‫‪٧٨‬‬
‫ﻋﺎﻡ‬ ‫ﺍﻟﺘﺤﻴﺘﺎ‬ ‫ﺍ ﹶﳌ ْﺪﻣَﻦ‬ ‫ﺍﳌﻬﺪﱄ‬ ‫‪٧٩‬‬
‫ﺑﻌﺪ ﺍﻧﺘﻬﺎﺀ‬ ‫ﺍﻟﺘﺤﻴﺘﺎ‬ ‫ﺍﻟﺴﻮﻳﻖ‬ ‫ﻀَﺒ َﺮﺓ‬
‫ﺍﻟ َ‬ ‫‪٨٠‬‬
‫ﻣﻮﺳﻢ ﺍﻟﺘﻤﺮ‬
‫ﻋﺎﻡ‬ ‫ﺍﻟﺘﺤﻴﺘﺎ‬ ‫ﺍﻟﺘﺤﻴﺘﺎ‬ ‫ﺍﳌﻌﲑﻱ‬ ‫‪٨١‬‬
‫ﻋﺎﻡ‬ ‫ﺍﻟﺘﺤﻴﺘﺎ‬ ‫ﺴﻠﱠﺐ‬
‫ﺍ ﹸﳌ َ‬ ‫ﺍﻟﻐﺎﳕﻲ‬ ‫‪٨٢‬‬
‫ﻋﺎﻡ‬ ‫ﺍﻟﺘﺤﻴﺘﺎ‬ ‫ﺍﻟﺘﺤﻴﺘﺎ‬ ‫ﺍﻟﺰﺑﲑﻱ‬ ‫‪٨٣‬‬
‫ﺑﻌﺪ ﺍﻧﺘﻬﺎﺀ‬ ‫ﺍﻟﺘﺤﻴﺘﺎ‬ ‫ﺍﳌﹸﺠﻴﻠﺲ‬ ‫ﻣﺰﺍﺭ ﺍﳋﻤﺴﺔ‬ ‫‪٨٤‬‬
‫ﻣﻮﺳﻢ ﺍﻟﺘﻤﺮ‬
‫ﺑﻌﺪ ﺍﻧﺘﻬﺎﺀ‬ ‫ﺍﻟﺘﺤﻴﺘﺎ‬ ‫ﺍﻟﻔﺎﺯﱠﺓ‬ ‫ﺃﲪﺪ ﺍﻟﻔﺎﺯ‬ ‫‪٨٥‬‬
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‫‪٥٤‬‬
 ‫ﻣﻼﺣﻈﺎﺕ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ‬ ‫ﺍﳌﺪﻳﺮﻳﺔ‬ ‫ﺍﻟﻘﺮﻳﺔ‬ ‫ﺍﻟﻀﺮﻳﺢ‬ ‫ﻡ‬
‫ﻣﻮﺳﻢ ﺍﻟﺘﻤﺮ‬
‫ﺍﻧﺪﺛﺮﺕ‬ ‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﶈﻂ‬ ‫ﺍﻟﺸﻴﺦ ﺃﺑﻜﺮ ﺑﻦ ﺃﰊ‬ ‫‪٨٦‬‬
‫ﺍﻟﻘﺎﺳﻢ‬
‫ﺍﻧﺪﺛﺮﺕ‬ ‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﳌﺮﱠﺓ‬ ‫ﺍﳌﺸﺮﱢﻉ‬ ‫‪٨٧‬‬
‫ﺍﻧﺪﺛﺮﺕ‬ ‫ﻋﺎﻡ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﳌﹸﺨﲑﻳﻒ‬ ‫ﺍﻟﺴﻴﺪ ﺃﲪﺪ‬ ‫‪٨٨‬‬
‫ﻭﺗﺴﻤﻰ ﺍﻟﺰﻳﺎﺭﺓ ﲜﻤﻌﺔ‬ ‫ﺁﺧﺮ ﲨﻌﺔ ﻣﻦ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ‬ ‫ﺃﲪﺪ ﺑﻦ ﻣﻮﺳﻰ‬ ‫‪٨٩‬‬
‫ﺍﻟﻘﻀﺎﺀ؛ ﻷﻥ ﻣﻦ ﺯﺍﺭ ﻗﱪ‬ ‫ﺭﻣﻀﺎﻥ‬ ‫ﻋﺠﻴﻞ‬
‫ﺍﺑﻦ ﻋﺠﻴﻞ ﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ‬
‫ﻭﻗﺪ ﺃﻓﻄﺮ ﻣﻦ ﺭﻣﻀﺎﻥ‬
‫ﺃﻳﺎﻣﹰﺎ ﻋﻤﺪﹰﺍ ﺃﻭ ﺑﻌﺬﺭ‬
‫ﻓﺘﺠﺰﺉ ﻋﻦ ﺍﻟﻘﻀﺎﺀ‬
‫ﺁﺧﺮ ﲬﻴﺲ ﻣﻦ‬ ‫ﺯﺑﻴﺪ‬ ‫ﺍﳉﺎﺡ‬ ‫ﺍﺑﻦ ﻏﺎﱎ‬ ‫‪٩٠‬‬
‫ﺃﻳﺎﻡ ﺟﲏ ﺍﻟﺘﻤﺮ‬
‫ﺍﻟﺼﺮﻳﺐ ﺍﳊﺼﺪ‬ ‫ﰲ ﻣﻮﺳﻢ‬ ‫ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ‬ ‫ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ‬ ‫ﺍﻟﻀﺮﻳﺮ )ﺃﻣﻌﻤﻰ(‬ ‫‪٩١‬‬
‫ﺻﺮﻳﺐ ﺍﻟﺬﺭﺓ‬
‫ﰲ ﺣﺎﺭﺓ ﺍﳍﻨﻮﺩ‬ ‫ﺭﺟﺐ‬ ‫ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ‬ ‫‪ ٩٢‬ﲰﺮﺓ ﺍﻟﻮﱄ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ‬
‫ﺍﳉﻴﻼﱐ‬
‫ﺑﻘﺮﺏ ﻣﺴﺠﺪ ﺍﳉﻨﺔ‬ ‫ﺭﺟﺐ‬ ‫ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ‬ ‫ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ‬ ‫ﲰﺮﺓ ﺍﻟﻐُﺮﻳﺐ‬ ‫‪٩٣‬‬
‫ﰲ ﺣﺎﺭﺓ ﺍﳊﻮﻙ ﲜﻮﺍﺭ‬ ‫ﺭﺟﺐ‬ ‫ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ‬ ‫ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ‬ ‫ﲰﺮﺓ ﺍﻟﺸﻴﺦ ﺇﲰﺎﻋﻴﻞ‬ ‫‪٩٤‬‬
‫ﺑﻴﺖ ﺍﻟﺼﺒﺎﻍ‬ ‫)ﺳﻢ ﺻُﺒﻌﺔ(‬
‫ﰲ ﺣﺎﺭﺓ ﺍﳊﻮﻙ ﲜﻮﺍﺭ‬ ‫ﺭﺟﺐ‬ ‫ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ‬ ‫ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ‬ ‫ﲰﺮﺓ ﺍﳉﻨﻴﺪ‬ ‫‪٩٥‬‬
‫ﻣﺴﺠﺪ ﺍﳉﻨﻴﺪ‬
‫ﺣﺎﺭﺓ ﺍﳊﻮﻙ ﺃﻣﺎﻡ‬ ‫ﺭﺟﺐ‬ ‫ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ‬ ‫ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ‬ ‫ﲰﺮﺓ ﺍﳌﺸﺮﻉ‬ ‫‪٩٦‬‬
‫ﻣﺴﺠﺪ ﺍﳌﺸﺮﻉ‬
‫ﺣﺎﺭﺓ ﺍﳊﻮﻙ ﺃﻣﺎﻡ‬ ‫ﺭﺟﺐ‬ ‫ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ‬ ‫ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ‬ ‫ﲰﺮﺓ ﺍﳌﻌﺮﻭﻑ‬ ‫‪٩٧‬‬
‫ﻣﺴﺠﺪ ﺍﳌﻌﺮﻭﻑ‬
‫ﻭﺍﲰﻪ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‬ ‫ﺭﺟﺐ‬ ‫ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ‬ ‫ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ‬ ‫ﲰﺮﺓ ﺻﺎﺣﺐ ﺍﳊﺎﻝ‬ ‫‪٩٨‬‬
‫ﺍﳌﺸﺮﻉ ﻋﺠﻴﻞ‪ ،‬ﻭﻟﻘﺐ‬
‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
‫‪٥٥‬‬
 ‫ﻣﻼﺣﻈﺎﺕ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ‬ ‫ﺍﳌﺪﻳﺮﻳﺔ‬ ‫ﺍﻟﻘﺮﻳﺔ‬ ‫ﺍﻟﻀﺮﻳﺢ‬ ‫ﻡ‬
‫ﺑﺼﺎﺣﺐ ﺍﳊﺎﻝ؛ ﻷﻥ‬
‫ﺩﻋﻮﺗﻪ ﳎﺎﺑﺔ ﰲ ﺍﳊﺎﻝ‪.‬‬
‫ﻋﺎﻡ‬ ‫ﺍﳌﻨﺼﻮﺭﻳﺔ‬ ‫ﺍﻟﻌُﻤﺮﻳﺔ‬ ‫ﺳﻲ ﻣﺪﺭﻡ‬ ‫‪٩٩‬‬
‫ﻋﺎﻡ‬ ‫ﺍﳌﻨﺼﻮﺭﻳﺔ‬ ‫ﺍﻟﺮﺩ‬ ‫ﺍﺑﻦ ﻋﺜﻤﺎﻥ‬ ‫‪١٠٠‬‬
‫‪ ١٣‬ﺫﻱ ﺍﳊﺠﺔ‬ ‫ﺍﳌﻨﺼﻮﺭﻳﺔ‬ ‫ُﻣْﻨﻘﹸﻢ‬ ‫ﺍﻟﺸﺮﻳﻒ‬ ‫‪١٠١‬‬
‫ﻓﺮﻉ ﻣﻦ ﺯﻳﺎﺭﺓ ﺍﻟﺸﺮﻳﻒ‬ ‫‪ ١٣‬ﺫﻱ ﺍﳊﺠﺔ‬ ‫ﺍﳌﻨﺼﻮﺭﻳﺔ‬ ‫ﺍﳉﹸﻌﻮﺩﻳﺔ‬ ‫ﺍﻟﺸﺮﻳﻒ‬ ‫‪١٠٢‬‬
‫ﰲ ﻣُﻨﻘﹸﻢ؛ ﻷﻥ ﺑﻌﺾ‬
‫ﺍﻟﻨﺎﺱ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ‬
‫ﺍﻟﺬﻫﺎﺏ ﺇﻟﻴﻬﺎ ﻓﺠﻌﻞ ﻫﺬﺍ‬
‫ﻓﺮﻉ ﻟﻪ‪.‬‬
‫ﺃﻭﻝ ﲬﻴﺲ ﻣﻦ ﻭﺗﺴﻤﻰ ﻫﺎﺗﺎﻥ ﺍﻟﺰﻳﺎﺭﺗﺎﻥ‬ ‫ﺍﳌﻨﺼﻮﺭﻳﺔ‬ ‫ﻋﻮﺍﺟﻪ‬ ‫ﺍﳊﻜﻤﻲ‬ ‫‪١٠٣‬‬
‫ﺑﺰﻳﺎﺭﺓ ﺍﻟﺸﻴﺨﲔ‪.‬‬ ‫ﺭﺟﺐ‬
‫ﺃﻭﻝ ﺃﺭﺑﻌﺎﺀ ﻣﻦ‬ ‫ﺍﳌﻨﺼﻮﺭﻳﺔ‬ ‫ﺷﺠﻴﻨﺔ‬ ‫ﺍﻟﺒﺠﻠﻲ‬ ‫‪١٠٤‬‬
‫ﺭﺟﺐ‬
‫ﻭﻫﻮ ﻣﺄﺛﺮ‬ ‫ﻋﺎﻡ‬ ‫ﺍﳌﻨﺼﻮﺭﻳﺔ‬ ‫ﺷﺠﻴﻨﺔ‬ ‫ﺍﳌﹸﻘﻴﱠﺪ ]ﺍﳌﹸﺠﻴﱠﺪ[‬ ‫‪١٠٥‬‬
‫ﻋﺎﻡ‬ ‫ﺍﳌﻨﺼﻮﺭﻳﺔ‬ ‫ﺩﻳﺮ ﺩﺍﻭﺩ‬ ‫ﺩﺍﻭﺩ ﺳﻠﻴﻤﺎﻥ‬ ‫‪١٠٦‬‬
‫ﻋﺎﻡ‬ ‫ﺍﳌﻨﺼﻮﺭﻳﺔ‬ ‫ﺍﳌﻨﺼﻮﺭﻳﺔ‬ ‫ﺍﻟﺒﺤﺮ‬ ‫‪١٠٧‬‬

‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﻣﻨﻄﻘﺔ ﺍﻟﺪﺭﻳﻬﻤﻲ ﻏﺮﺏ ﺍﳊﺪﻳﺪﺓ‪:‬‬

‫ﻣﻼﺣﻈﺎﺕ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ‬ ‫ﺍﳌﺪﻳﺮﻳﺔ‬ ‫ﺍﻟﻘﺮﻳﺔ‬ ‫ﺍﻟﻀﺮﻳﺢ‬ ‫ﻡ‬
‫ﻭُﻳﺴﻤﻰ ﺳﻲ ﺃﲪﺪ ﺍﻟﺪﺣﻔﻲ‬ ‫‪ ١٥‬ﺭﺟﺐ‬ ‫ﺍﻟﺪﺭﻳﻬﻤﻲ ﺍﻟﺪﺭﻳﻬﻤﻲ‬ ‫ﺍﻟﺴﻴﺪ ﺃﲪﺪ‬ ‫‪١‬‬
‫ﻋﺎﻡ‬ ‫ﺍﻟﺴﺎﺣﻞ ﺍﻟﺪﺭﻳﻬﻤﻲ‬ ‫ﺍﳍﺎﺩﻱ‬ ‫‪٢‬‬
‫ﺍﻟﺪﺭﻳﻬﻤﻲ ﰲ ﻣﻮﺳﻢ ﺍﻟﻨﺨﻞ‬ ‫ﻭﺍﺩﻱ‬ ‫ﺍﻟﺸﻴﺦ ﻳﻮﻧﺲ‬ ‫‪٣‬‬
‫ﺍﻟﻨﺨﻴﻞ‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬

‫‪٥٦‬‬
 ‫ﳕﺎﺫﺝ ﻣﻦ ﺍﻟﺰﻳﺎﺭﺍﺕ ﺍﻟﺸﺮﻛﻴﺔ ﺍﻟﻜﱪﻯ‪:‬‬

‫‪ -١‬ﺯﻳﺎﺭﺓ ﺃﲪﺪ ﺍﳉﻼﺏ‪.‬‬

‫* ﻣﻮﻗﻌﻬﺎ‪:‬‬

‫ﺗﻘﺎﻡ ﻋﻠﻰ ﺍﻟﺴﺎﺣﻞ ﺑﺎﳊﻴﻤﺔ‪ ،‬ﻭﺍﳊﻴﻤﺔ ﺇﺣﺪﻯ ﻗﺮﻯ ﻣﺪﻳﺮﻳﺔ ﺍﳋﻮﺧﺔ ﰲ ﴰﺎﳍﺎ ﻣﻦ ﺟﻬﺔ ﺍﻟﻐﺮﺏ ﺑﺎﻟﻘﺮﺏ ﻣﻦ ﻗﺮﻳﺔ‬
‫ﺍﻟﻔﺎﺯﱠﺓ‪ ،‬ﻭﺍﻟﻔﺎﺯﱠﺓ ﻏﺮﰊ ﺯﺑﻴﺪ‪.‬‬

‫* ﺗﻔﺎﺻﻴﻞ ﻭﻃﻘﻮﺱ ﺍﻟﺰﻳﺎﺭﺓ‪:‬‬

‫ﰲ ﺃﻭﺍﺧﺮ ﺷﻌﺒﺎﻥ ﺗﺴﺘﻌﺪ ﺍﻟﻘﺒﺎﺋﻞ )ﺍﻟﺮﻋﺎﺓ( ﰲ ﻛﻞ ﺃﳓﺎﺀ ‪‬ﺎﻣﺔ ﻭﺧﺎﺻﺔ ﺍﳌﻨﺎﻃﻖ ﺍ‪‬ﺎﻭﺭﺓ ﻭﺍﻟﻘﺮﻳﺒﺔ ﻣﻦ ﻣﻮﻗﻊ‬
‫ﺍﻟﺰﻳﺎﺭﺓ‪ :‬ﻣﺜﻞ ﺍﳋﻮﺧﺔ‪ ،‬ﻭﺍﳉ ﱠﺮﺍﺣﻲ‪ ،‬ﻭﺯﺑﻴﺪ‪ ،‬ﻭﺣﻴﺲ‪.‬‬

‫ﻭﻳﺴﺘﻌﺪﻭﻥ ﺑﻘﻮﺍﻓﻠﻬﻢ ﻭﺃﻫﺎﻟﻴﻬﻢ ﻭﻛﻞ ﻣﺎ ﳛﺘﺎﺟﻮﻥ ﺇﻟﻴﻪ ﻭﻳﺘﺠﻬﻮﻥ ﺇﱃ ﺍﻟﺰﻳﺎﺭﺓ ﻭﻳﺒﻴﺘﻮﻥ ﺁﺧﺮ ﻟﻴﻠﺔ ﻣﻦ ﺷﻌﺒﺎﻥ‬
‫ﻓﻴﺄﰐ ﺍﳋﻤﻴﺲ ﻭﻫﻢ ﻣﻮﺟﻮﺩﻭﻥ‪.‬‬

‫ﻋﻨﺪ ﻭﺻﻮﳍﻢ ﻳﻮﺯﻋﻮﻥ ﻭﻳﺮﻗﺼﻮﻥ‪ ،‬ﻭﻫﻢ ﻳﻄﻮﻓﻮﻥ ﺣﻮﻝ ﺍﻟﻘﱪ ﻳﺒﺪﻭ ﻋﻠﻴﻬﻢ ﺍﻻﺑﺘﻬﺎﺝ ﻫﻢ ﻭﺃﻭﻻﺩﻫﻢ ﻭﺃﻫﻠﻮﻫﻢ‪،‬‬
‫ﰒ ﳜﻴﻤﻮﻥ ﰲ ﺫﻟﻚ ﺍﻟﺴﺎﺣﻞ ﺍﻟﻮﺍﺳﻊ ﻭﺑﻄﺮﻳﻘﺔ ﻋﺸﻮﺍﺋﻴﺔ‪ ،‬ﻭﻳﺴﺘﻤﺮ ﺍﻟﻮﻓﻮﺩ ﺇﱃ ﺁﺧﺮ ﻳﻮﻡ‪ ،‬ﻭﻫﻢ ﻣﻦ ﺃﻭﻝ ﻳﻮﻡ ﻳﺮﻗﺼﻮﻥ‬
‫ﻭﻳﻠﻌﺒﻮﻥ ﻭﻳﺘﺒﺎﺩﻟﻮﻥ ﺍﻷﺷﻌﺎﺭ‪ ،‬ﻭﻳﺘﺴﺎﺑﻘﻮﻥ ﻋﻠﻰ ﺍﳉﻤﺎﻝ ﻭﺍﳋﻴﻮﻝ ﺭﺟﺎ ﹰﻻ ﻭﻧﺴﺎﺀً‪ ،‬ﻭﺍﻻﺧﺘﻼﻁ ﻣﺴﻤﻮﺡ‪ ،‬ﻭﻫﻢ ﰲ‬
‫ﻼ ﺃﻭ ﺍﻣﺮﺃﺓ ﺃﻥ ﻳﻼﻋﺒﻪ ﺃﻭ ﻳﺮﺍﻗﺼﻪ ﺃﻭ ﻳﻼﻋﺒﻮﻩ‪،‬‬
‫ﻼ‪ :‬ﻳﻄﻠﺐ ﺍﻟﺸﺨﺺ ﻣﻦ ﺃﻱ ﺷﺨﺺ ﺁﺧﺮ ﺭﺟ ﹰ‬ ‫ﺫﻟﻚ ﻏﲑ ﻣﻨﻈﻤﲔ‪ ،‬ﻣﺜ ﹰ‬
‫ﻭﻻ ﳝﻨﻊ ﺍﻟﺮﺟﻞ ﺍﺑﻨﺘﻪ ﺃﻭ ﺃﺧﺘﻪ ﺃﻭ ﺯﻭﺟﺘﻪ ﻣﻦ ﺍﻟﻠﻌﺐ ﻭﻏﲑﻩ ﻣﻊ ﺍﻟﺬﻛﻮﺭ ﺍﻵﺧﺮﻳﻦ ﺃﻗﺮﺑﺎﺀ ﺃﻭ ﻏﺮﺑﺎﺀ ‪-‬ﺑﺰﻋﻢ ﺃﻥ ﻗﺪﺍﺳﺔ‬
‫ﺍﳌﻮﻗﻒ ﲤﻨﻊ ﺍﻟﺘﻔﻜﲑ ﰲ ﺍﻟﺴﻮﺀ‪.-‬‬

‫ﻭﺍﻟﻜﻞ ﻭﺑﺸﻜﻞ ﻋﺎﻡ ﻳﺬﲝﻮﻥ ﻭﻳﻄﺒﺨﻮﻥ ﻭﻳﺘﺼﺪﻗﻮﻥ ﻭﺍﻟﻀﻴﺎﻓﺔ ﺣﻖ ﻋﺎﻡ‪ ..‬ﻭﺗﺴﺘﻤﺮ ﺍﻟﻄﻘﻮﺱ ﰲ ﻛﻞ ﺃﻭﻗﺎﺕ‬
‫ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻻ ﻳﻘﻄﻌﻬﺎ ﺇﻻ ﺍﻟﻨﻮﻡ ﺃﻭ ﺍﻟﺘﻔﺮﻍ ﻟﻸﻛﻞ ﻭﻗﻀﺎﺀ ﺍﳊﺎﺟﺔ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳋﻤﻴﺲ ﺁﺧﺮ ﺃﻳﺎﻡ ﺷﻌﺒﺎﻥ ﻓﺈﻥ ﺍﻷﻳﺎﻡ‬
‫ﺍﻟﺒﺎﻗﻴﺔ ﻣﻦ ﺍﻟﺰﻳﺎﺭﺓ ‪-‬ﻭﻫﻲ ﺍﳋﻤﻴﺲ ﻭﺍﳉﻤﻌﺔ ﻭﺻﺒﺎﺡ ﺍﻟﺴﺒﺖ‪ -‬ﺗﺴﺘﻤﺮ ﻛﻤﺎ ﻫﻲ ﻭﻻ ﲢﺴﺐ ﻣﻦ ﺭﻣﻀﺎﻥ!! ﻭﻋﻨﺪ‬
‫ﺍﳌﻐﺎﺩﺭﺓ ﳛﺰﻣﻮﻥ ﺃﻣﺘﻌﺘﻬﻢ‪ ،‬ﻭﻗﺒﻞ ﺍﻟﺮﺣﻴﻞ ﻳﻄﻮﻓﻮﻥ ﻋﻠﻰ ﺍﻟﻘﱪ ﻭﻳﺘﻤﺴﺤﻮﻥ ﺑﻪ‪ ،‬ﻭﺁﺧﺮ ﺍﻟﻄﻘﻮﺱ ﺍﻻﻏﺘﺴﺎﻝ ﰲ ﺍﻟﺒﺤﺮ‬
‫ﻓﺠﺮﹰﺍ ﺭﺟﺎ ﹰﻻ ﻭﻧﺴﺎ ًﺀ ﻭﺃﻃﻔﺎﻻﹰ‪ ،‬ﻭﺑﻌﺪ ﺫﻟﻚ ﻳﻨﺼﺮﻓﻮﻥ ﺇﱃ ﻣﻨﺎﻃﻘﻬﻢ‪ .‬ﺍﻫـ)‪.(١‬‬

‫ﻛﻤﺎ ﺃﻧﻪ ﳛﺪﺙ ﰲ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺭﺓ ﺃﻥ ﻳﺄﰐ ﺍﻟﺰﺍﺋﺮ ﺑﻨﺬﺭﻩ ﻭﺫﺑﻴﺤﺘﻪ ﻣﻌﻪ ‪-‬ﺍﻟﱵ ﻳﺬﲝﻬﺎ ﻟﻠﻮﱄ‪ -‬ﻓﻴﺤﻤﻞ ﺍﻟﻜﺒﺶ ﻋﻠﻰ‬

‫)‪ (1‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺰﻳﺎﺭﺍﺕ ﻭﺍﻷﻭﻟﻴﺎﺀ ﰲ ‪‬ﺎﻣﺔ‪ ،‬ﺗﺄﻟﻴﻒ‪ /‬ﻋﺒﺪ ﺍﷲ ﺧﺎﺩﻡ ﺍﻟﻌﻤﺮﻱ )ﺹ‪.(٧٨ ،٧٧‬‬
‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
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 ‫ﻇﻬﺮﻩ ﻭﻳﻘﻒ ﺍﻟﻨﺎﺱ ﺻﻔﺎﻥ ﻓﻜﻞ ﻳﻘﻄﻊ ﺟﺰﺀﹰﺍ ﻣﻦ ﺍﻟﻜﺒﺶ ﻭﻫﻮ ﺣﻲ‪ ،‬ﻭﻳﻄﺒﺨﻮﻥ ﻭﻳﺄﻛﻠﻮﻥ ﻣﻦ ﻫﺬﺍ ﺍﻟﻠﺤﻢ ﺍﳌﻨﺬﻭﺭ‬
‫ﻟﻐﲑ ﺍﷲ ﻭﻏﲑ ﺍﳌﺬﻛﻰ‪.‬‬

‫ﻭﺑﻌﺾ ﺍﻟﺮﻋﺎﺓ ﻭﺍﻟﻔﻘﺮﺍﺀ ﺍﳌﻌﺪﻣﲔ ﻳﺄﰐ ﻋﻨﺪ ﺍﻟﻮﱄ ﻭﻳﻨﺎﺩﻳﻪ ﺃﻧﻪ ﻻ ﳝﻠﻚ ﺷﻴﺌﹰﺎ‪ ،‬ﻭﻟﻜﻦ ﻳﻘﻮﻝ ﻟﻪ‪) :‬ﺷﻬﺒﻠﻚ ﺷﻮﺏ(‬
‫ﺃﻱ‪ :‬ﺳﻴﺘﻘﺮﺏ ﺇﻟﻴﻪ ﲜﺮﻱ ﻭﺳﻌﻲ ﻣﻦ ﻋﻨﺪ ﺍﻟﻘﱪ ﺇﱃ ﻣﻜﺎﻥ ﰒ ﻳﻌﻮﺩ ﻗﺮﺑﺔ ﻟﻠﻮﱄ‪ ،‬ﻓﻬﺬﺍ ﺑﻌﺾ ﻣﺎ ﳛﺪﺙ ﰲ ﻫﺬﻩ‬
‫ﺍﻟﺰﻳﺎﺭﺓ‪.‬‬

‫‪ -٢‬ﺯﻳﺎﺭﺓ ﺍﺑﻦ ﻏﺎﱎ )ﺍﳋﻤﻴﺴﻴﺔ( ﲟﻨﻄﻘﺔ ﺍﳉﺎﺡ‪.‬‬

‫* ﻣﻮﻗﻌﻬﺎ‪:‬‬

‫ﺍﳉﺎﺡ ﺗﻘﻊ ﻏﺮﺏ ﻣﺪﻳﻨﺔ ﺍﳊﺴﻴﻨﻴﺔ ﻋﻠﻰ ﺳﺎﺣﻞ ﺍﻟﺒﺤﺮ ﺍﻷﲪﺮ‪ ،‬ﻭﻫﻲ ﺗﺎﺑﻌﺔ ﳌﺪﻳﺮﻳﺔ ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ‪ ،‬ﻭﻳﺸﺘﻬﺮ ﺍﳉﺎﺡ‬
‫ﺑﻜﺜﺮﺓ ﺍﻟﻨﺨﻴﻞ ﻭﺟﻮﺩﺓ ﲤﻮﺭﻩ‪.‬‬

‫* ﻃﻘﻮﺱ ﺍﻟﺰﻳﺎﺭﺓ‪:‬‬

‫ﺗﺒﺪﺃ ﺍﻟﺘﺸﺮﻳﻘﺔ ﺑﺪﻕ ﺍﻟﻄﺒﻮﻝ ﻹﻋﻼﻡ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺫﻟﻚ ﻗﺒﻞ ﺷﺮﻭﻕ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻳﺘﻮﺍﺻﻞ ﺍﻟﻨﺎﺱ ﺇﱃ ﺳﺎﺣﺔ‬
‫)ﺍﻟﺘﺸﺮﻳﻘﺔ( ﻣﻦ ﳐﺘﻠﻒ ﻓﺌﺎﺕ ﺍ‪‬ﺘﻤﻊ ﰲ ﺍﻟﺴﺎﺣﺔ ﺍﳌﻌﺪﺓ ﻟﻠﻌﺮﺽ‪ ،‬ﻭﳛﻀﺮ ﰲ ﻫﺬﺍ ﺍﳌﻮﻋﺪ ﳏﺒﻮ ﺍﻷﻟﻌﺎﺏ ﺍﻟﺸﻌﺒﻴﺔ‬
‫ﻭﺍﻟﺮﻗﺺ ﺍﻟﺸﻌﱯ ﻣﻦ ﳐﺘﻠﻒ ﺍﻟﻘﺮﻯ ﻹﺑﺮﺍﺯ ﻣﻮﺍﻫﺒﻬﻢ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﺻﺤﺎﺏ ﺍﳋﻴﻮﻝ ﺍﻟﺬﻳﻦ ﳚﻴﺪﻭﻥ ﺭﻛﻮﺏ ﺍﳋﻴﻞ‪،‬‬
‫ﻭﺃﺻﺤﺎﺏ ﺍﳍﺠﻦ ‪-‬ﲨﺎﻝ ﺍﻟﺴﺒﺎﻕ‪ -‬ﻭﻳﻘﻮﻣﻮﻥ ﺑﺎﻟﺴﺒﺎﻕ ﻭﺍﺳﺘﻌﺮﺍﺽ ﻣﻬﺎﺭﺍ‪‬ﻢ ﰲ ﺫﻟﻚ‪.‬‬

‫ﻭﺗﻨﻈﻢ ﺗﻠﻚ ﺍﻷﻟﻌﺎﺏ ﻭﺍﻟﺮﻗﺼﺎﺕ ﻭﺍﳌﺴﺎﺑﻘﺎﺕ ﺗﻠﻘﺎﺋﻴﹰﺎ ﰲ ﻣﺴﺎﺣﺎﺕ ﻣﺘﺨﺼﺼﺔ‪ ،‬ﻭﻳﻘﻮﻡ ﲨﺎﻋﺎﺕ ﻣﻦ ﺍﳊﺎﺿﺮﻳﻦ‬
‫ﻷﺩﺍﺀ ﺍﻟﺮﻗﺺ ﺍﻟﺸﻌﱯ ﻋﻠﻰ ﻧﻐﻤﺎﺕ ﺍﻟﻄﺒﻮﻝ ﻭﺍﻷﻟﻌﺎﺏ ﺍﻟﺸﻌﺒﻴﺔ ﺍﻟﺘﻬﺎﻣﻴﺔ‪ ،‬ﻣﺜﻞ‪ :‬ﺍﻟﻮﺛﺐ ﺍﻟﻄﻮﻳﻞ‪ ،‬ﻭﰲ ﺃﺛﻨﺎﺀ ﺫﻟﻚ ﺗﻄﻠﻖ‬
‫ﺍﻟﻌﻴﺎﺭﺍﺕ ﺍﻟﻨﺎﺭﻳﺔ ﲟﺨﺘﻠﻒ ﺍﻷﺳﻠﺤﺔ ﺍﳋﻔﻴﻔﺔ‪ ،‬ﰒ ﻳﺬﻫﺐ ﺍﻟﺰﺍﺋﺮﻭﻥ ﻋﺼﺮﹰﺍ ﺇﱃ ﻗﱪ ﺍﻟﻮﱄ ﻟﺰﻳﺎﺭﺗﻪ ﻭﺍﻟﺘﱪﻙ ﺑﺘﺮﺑﺔ ﻗﱪﻩ‪ ،‬ﰒ‬
‫ﻳﻌﻮﺩﻭﻥ ﺇﱃ ﺳﺎﺣﺔ ﺍﻟﻠﻌﺐ ﻭﺍﻟﺮﻗﺺ ﻭﺍﻟﺴﺒﺎﻕ ﻭﻳﻔﻌﻠﻮﻥ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻧﻪ ﺻﺒﺎﺣﺎﹰ‪ ،‬ﻭﰲ ﺍﻟﻠﻴﻞ ﺗﻘﺎﻡ ﺳﻘﻴﻔﺔ ﻋﻨﺪ‬
‫ﺍﻟﺒﺤﺮ‪ ،‬ﻭﻳﺴﻤﺮ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺗﻠﻘﻰ ﺍﻟﻘﺼﺎﺋﺪ ﻭﺍﻷﻧﺎﺷﻴﺪ ﺇﱃ ﺍﻟﺼﺒﺎﺡ‪ ،‬ﻛﻤﺎ ﻳﺸﺘﺮﻙ ﻣﻊ ﺍﳌﻨﺸﺪﻳﻦ ﺑﻌﺾ ﺍﳌﻐﻨﻴﲔ‪ ،‬ﻭﰲ‬
‫ﺍﻟﻔﺠﺮ ﻳﺬﻫﺒﻮﻥ ﺇﱃ ﺍﻟﺒﺤﺮ ﻟﻠﺴﺒﺎﺣﺔ ﻭﺍﻻﺳﺘﺤﻤﺎﻡ ﺗﱪﻛﹰﺎ ﻛﻤﺎ ﳛﺪﺙ ﰲ ﺯﻳﺎﺭﺓ ﺃﲪﺪ ﺍﳉﻼﺏ‪ .‬ﺍﻫـ ﺑﺘﺼﺮﻑ)‪.(١‬‬

‫‪ -٣‬ﺯﻳﺎﺭﺓ ﻗﱪ ﺃﲪﺪ ﺑﻦ ﺍﻟﻌﺠﻴﻞ )ﲨﻌﺔ ﺍﻟﻘﻀﺎﺀ(‪.‬‬

‫* ﻣﻮﻗﻌﻬﺎ‪:‬‬

‫)‪ (1‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺰﻳﺎﺭﺍﺕ ﻭﺍﻷﻭﻟﻴﺎﺀ ﻟﻌﺒﺪ ﺍﷲ ﺧﺎﺩﻡ ﺍﻟﻌﻤﺮﻱ )ﺹ ‪.(١٦٢ - ١٥٩‬‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
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 ‫)ﻛﺜﻴﺐ ﺍﻟﺸﻮﻛﺔ( ﺳﺎﺑﻘﺎﹰ‪ ،‬ﻭﻫﻲ ﺍﻟﻴﻮﻡ ﺣﺎﺭﺓ ﻣﻦ ﺣﺎﺭﺍﺕ ﻣﺪﻳﻨﺔ ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ‪.‬‬

‫* ﻃﻘﻮﺱ ﺍﻟﺰﻳﺎﺭﺓ‪:‬‬

‫ﺗﻘﺎﻡ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺭﺓ ﰲ ﺁﺧﺮ ﲨﻌﺔ ﻣﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻭﺗﺴﻤﻰ ﺑـ)ﲨﻌﺔ ﺍﻟﻘﻀﺎﺀ( ‪-‬ﻭﲰﻴﺖ ‪‬ﺬﺍ ﺍﻻﺳﻢ )ﲨﻌﺔ‬
‫ﺍﻟﻘﻀﺎﺀ( ﻷﻥ ﺍﻟﺬﻱ ﻳُﻔﻄﺮ ﰲ ﺭﻣﻀﺎﻥ ﺃﻳﺎﻣﹰﺎ ﰒ ﻳﺰﻭﺭ ﻗﱪ ﺍﺑﻦ ﺍﻟﻌﺠﻴﻞ ﰲ ﺁﺧﺮ ﲨﻌﺔ ﻣﻦ ﺭﻣﻀﺎﻥ ﻓﺎﻟﺰﻳﺎﺭﺓ ﲡﺰﺉ ﻋﻦ‬
‫ﺍﻟﻘﻀﺎﺀ‪.-‬‬

‫ﻓﻔﻲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻳﺬﻫﺐ ﺍﻟﻨﺎﺱ ﺇﱃ ﺗﺮﺑﺔ ﻗﱪ ﺍﺑﻦ ﺍﻟﻌﺠﻴﻞ ﻟﺼﻼﺓ ﺍﻟﻔﺠﺮ ﰲ ﺍﳌﺴﺠﺪ ﺍﻟﺬﻱ ﻋﻨﺪ ﻗﱪﻩ ﻭﺍﻟﺘﱪﻙ ﺑﻪ‬
‫ﻭﺍﻟﺘﻮﺳﻞ ﺑﻪ‪ ،‬ﻭﻗﺮﺍﺀﺓ ﺍﻟﻔﺎﲢﺔ ﻭﻣﺎ ﺗﻴﺴﺮ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺗﻮﺯﻳﻊ ﺍﻟﺰﻛﺎﺓ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ ﺍﳌﺮﺍﺑﻄﲔ ﻋﻨﺪ ﺍﻟﻘﱪ‪ ،‬ﻭﺗﺬﺑﺢ ﻋﻨﺪﻩ‬
‫ﺍﻟﺬﺑﺎﺋﺢ)‪.(١‬‬

‫‪) -٤‬ﺍﻟﺴﻤﺮﺍﺕ( ﻭﻫﻲ ﻧﻮﻉ ﻣﻦ ﺍﻟﺰﻳﺎﺭﺍﺕ‪:‬‬

‫ﻭﻫﺬﻩ ﻟﻴﺴﺖ ﺯﻳﺎﺭﺓ ﲟﻌﲎ ﺍﻟﺰﻳﺎﺭﺍﺕ ﺍﻟﱵ ﺳﺒﻖ ﺫﻛﺮﻫﺎ‪ ،‬ﻭﺇﳕﺎ ﲰﺮﺍﺕ ﺗﻘﺎﻡ ﻋﻠﻰ ﻗﺒﻮﺭ ﺃﻭﻟﻴﺎﺀ ﰲ ﺩﺍﺧﻞ ﻣﺪﻳﻨﺔ‬
‫ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﺗﻠﻚ ﺍﻟﻘﺒﻮﺭ ﻟﻴﺴﺖ ﺃﺻﻠﻴﺔ ﻭﺇﳕﺎ ﻣﺂﺛﺮ )ﻣﻔﺮﺩﻩ ﻣﺄﺛﺮ(‪ ،‬ﻭﺳﺒﺐ ﺇﻧﺸﺎﺋﻬﺎ ﻛﻤﺎ ُﻳﺮﻭﻯ ﺃﻥ ﺍﻟﻮﱄ‬
‫ﻳﻨﺒﻪ ﻋﻠﻰ ﺃﺣﺪ ﺃﺣﻔﺎﺩﻩ ﺃﻭ ﺃﺗﺒﺎﻋﻪ ﺃﻭ ﻣﺮﻳﺪﻳﻪ ﺃﻭ ﳏﺒﻴﻪ ﺑﺄﻥ ﻳﻘﻮﻡ ﺑﺈﻗﺎﻣﺔ ﻣﺄﺛﺮ ﻟﻘﱪﻩ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﻣﺪﻳﻨﺔ ﺑﻴﺖ‬
‫ﺍﻟﻔﻘﻴﻪ ‪-‬ﺟﻨﻮﺏ ﻣﺪﻳﻨﺔ ﺍﳊﺪﻳﺪﺓ )‪ (٥٠‬ﻛﻢ‪ -‬ﺣﻴﺚ ﻳﻮﺟﺪ ﻣﺄﺛﺮ ﻟﻘﱪ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳉﻴﻼﱐ‪ ،‬ﻭﺗﻘﺎﻡ ﻟﻪ ﲰﺮﺓ ﻛﻞ ﺳﻨﺔ‪،‬‬
‫ﻭﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺴﻤﺮﺍﺕ ﻳﺘﻢ ﻓﻴﻬﺎ ﻗﺮﺍﺀﺓ ﺍﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ‪ ،‬ﻭﺑﻌﺾ ﻣﻦ ﺳﲑﺓ ﺍﻟﻮﱄ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳉﻴﻼﱐ‪ ،‬ﻭﻳﻨﺸﺪ ﻓﻴﻬﺎ‬
‫ﺑﺎﻷﻧﺎﺷﻴﺪ ﺍﻟﺼﻮﻓﻴﺔ ﻭﺍﳌﺪﺍﺋﺢ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﻳﻘﻮﻡ ﻛﺒﺎﺭ ﺍﻟﻘﺮﻳﺔ ﻭﺍﻟﺬﻳﻦ ﻋﻠﻴﻬﻢ ﻧﺬﻭﺭ ﻟﻠﻮﱄ ﺑﺈﻋﺪﺍﺩ ﻃﻌﺎﻡ ﺍﻟﻌﺸﺎﺀ ﻭﻃﺒﺨﻪ‬
‫ﺑﺄﻓﻀﻞ ﻭﺳﻴﻠﺔ ﻃﺒﺦ‪ ،‬ﻭﳛﻀﺮ ﺃﺗﺒﺎﻉ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻘﺎﺩﺭﻳﺔ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﺗﺄﺗﻴﻬﻢ ﺣﺎﻻﺕ ﺍﳉﺬﺏ ‪ -‬ﻭﻫﻮ ﺗﻘﻴﺪ ﺃﺭﺟﻠﻬﻢ ﻗﻴﻮﺩ‬
‫ﻣﻌﻨﻮﻳﺔ ﺗﻌﻴﻖ ﺣﺮﻛﺘﻬﻢ‪ ،‬ﰒ ﻳﻘﻮﻡ ﻫﺆﻻﺀ ﺍﳌﻘﻴﺪﻭﻥ ﺑﺎﳌﻨﺎﻃﺤﺔ ﺑﺎﻟﺮﺅﻭﺱ ﺑﻼ ﺷﻌﻮﺭ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﻨﻄﺢ ﺭﺃﺱ ﺍﻵﺧﺮ‬
‫ﻭﺍﻟﺒﻌﺾ ﻳﻨﻄﺢ ﺍﳉﺪﺍﺭ ‪ -‬ﻭﻳﻘﻮﻡ ﺍﻟﻔﻘﻴﻪ ﻳﻘﺮﺃ ﺍﳌﻮﺍﻟﺪ ﺍﳋﺎﺻﺔ ﺑﺎﻟﻄﺮﻳﻘﺔ ﺍﻟﻘﺎﺩﺭﻳﺔ‪ ،‬ﻭﻳﺼﻞ ‪‬ﻢ ﺍﳊﺎﻝ ﺇﱃ ﺍﻟﺬﺭﻭﺓ ﻣﻦ‬
‫ﺍﻟﺬﻛﺮ ﻭﺗﺴﻤﻰ )ﺍﳊﻀﺮﺓ(‪ ،‬ﻭﻫﺆﻻﺀ ﺍﻟﻔﻘﻬﺎﺀ ﻳﺴﻤﻮﻥ ﺃﻫﻞ ﺍﻟﻄﺮﻳﻘﺔ ﺃﻭ ﺃﺻﺤﺎﺏ ﺍﻟﻄﺮﻳﻘﺔ‪ ،‬ﻭﺫﻟﻚ ﻋﻨﺪ ﲰﺎﻉ ﺃﺗﺒﺎﻉ‬
‫ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳉﻴﻼﱐ ﻟﻠﻤﻘﻄﻊ‪:‬‬

‫ﺃﺑﻮ ﺻﺎﱀ ﺳﻴﺪ ﺍﻟﺮﺟﺎﻝ(‬ ‫)ﻣﻮﺍﱄ ﻳﺎ ﻣﻮﺍﱄ ﻳﺎ ﻣﻮﺍﱄ‬

‫ﻓﻴﻘﻮﻡ ﺷﻴﺦ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ﺑﻐﻤﺰﻫﻢ ﰲ ﺃﺟﺴﺎﺩﻫﻢ ﻭﻓﻚ ﻗﻴﺪﻭﻫﻢ ﺍﳌﻌﻨﻮﻳﺔ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﻳﺄﰐ ﻣﻮﻋﺪ ﺍﻟﻌﺸﺎﺀ ﻳﻘﻮﻡ‬
‫ﺷﻴﺦ ﺍﻟﻄﺮﻳﻘﺔ ﺑﺎﻏﺘﺮﺍﻑ )ﺍﻟﺰﺭﺑﻴﺎﻥ( ﺍﻟﺮﺯ ﺍﳌﻜﺒﻮﺱ ﺑﺎﻟﻠﺤﻢ ﺑﻴﺪﻩ ﺩﻭﻥ ﺷﻲﺀ ﻭﻳﺪﺧﻞ ﻳﺪﻩ ﰲ ﻗﺪﺭ ﻛﺒﲑ ﻭﻫﻮ ﰲ ﺃﺷﺪ‬
‫ﻏﻠﻴﺎﻧﻪ ﻭﻳﻐﺘﺮﻑ ﺍﻟﻠﺤﻢ ﻣﻦ ﺃﻋﻤﺎﻕ ﺍﻟﻘﺪﺭ ﻭﺩﻭﻥ ﺃﻥ ﻳﺸﻌﺮ ﲝﺮﺍﺭﺓ ﺍﻟﻨﺎﺭ ﻭﻻ ﻳﺘﺄﺛﺮ ﺑﺬﻟﻚ!!‬

‫)‪ (1‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺰﻳﺎﺭﺍﺕ ﻭﺍﻷﻭﻟﻴﺎﺀ ﰲ ‪‬ﺎﻣﺔ ﻟﻌﺒﺪ ﺍﷲ ﺧﺎﺩﻡ ﺍﻟﻌﻤﺮﻱ )ﺹ‪ (١٣٩ - ١٣٨‬ﺇﺻﺪﺍﺭ ﻭﺯﺍﺭﺓ ﺍﻟﺜﻘﺎﻓﺔ‪.‬‬
‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
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 ‫ﻭﰲ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﻳﻄﻴﺐ ﻗﱪ ﺍﻟﻮﱄ ﺑﺄﺟﻮﺩ ﺃﻧﻮﺍﻉ ﺍﻟﻄﻴﻮﺏ ﻭﺍﻟﺒﺨﻮﺭ‪ ،‬ﻭﻳﺰﻳﻦ ﺑﺄﻋﻈﻢ ﺃﻧﻮﺍﻉ ﺍﻟﺰﻫﻮﺭ‪ ،‬ﻭﻳﺘﺰﻳﻦ‬
‫ﺍﻷﻃﻔﺎﻝ ﺑﺰﻳﻨﺔ ﺍﻷﻋﻴﺎﺩ‪ ،‬ﻭﻳﺘﺰﻳﻦ ﺍﻟﺸﺒﺎﺏ ﺑﺄﻓﺨﺮ ﺍﳌﻼﺑﺲ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ ﺗﺒﺪﺃ ﺍﻟﺴﻤﺮﺓ ﻋﻠﻰ ﺍﻷﺭﺽ‬
‫ﺑﺎﻟﻘﺮﺏ ﻣﻦ ﻗﱪ ﺍﻟﻮﱄ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳉﻴﻼﱐ )ﻣﺄﺛﺮ(‪ ،‬ﻭﻳﺘﱪﻙ ﺑﺎﻟﻘﱪ ﻭﻳﺰﺍﺭ‪ ،‬ﻭﻳﻌﺘﻘﺪ ﻓﻴﻪ ﺟﻠﺐ ﺍﳋﲑ ﻭﺩﻓﻊ ﺍﻟﻀﺮ‬
‫ﻭﺣﺼﻮﻝ ﺍﻟﱪﻛﺔ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻳﻘﻮﻣﻮﻥ ﺑﺬﻟﻚ ﺃﻫﻞ ﺫﻟﻚ ﺍﳊﻲ‪ ،‬ﻭﻫﻢ ﻣﻦ ﺃﺻﻮﻝ ﻫﻨﺪﻳﺔ ﻭﺗﺴﻤﻰ ﲝﺎﺭﺓ ﺍﳍﻨﻮﺩ‪.‬‬

‫ﻭﻫﺬﻩ ﺍﻟﺴﻤﺮﺓ ﺗﻮﺟﺪ ﻋﻠﻰ ﻧﺴﻘﻬﺎ ﻋﺪﺓ ﲰﺮﺍﺕ ﺗُﻘﺎﻡ ﰲ ﻣﺪﻳﻨﺔ ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ ﻳﺼﻞ ﻋﺪﺩﻫﺎ ﺇﱃ ﺳﺒﻊ ﲰﺮﺍﺕ)‪.(١‬‬

‫‪ -٥‬ﺯﻳﺎﺭﺓ ﺍﻟﺸﺮﻳﻒ ﺑﺎﻟﺪﺭﻳﻬﻤﻲ‪:‬‬

‫* ﻣﻮﻗﻌﻬﺎ‪:‬‬

‫ﻗﺮﻳﺔ ﺍﻟﺪﺭﻳﻬﻤﻲ‪ ،‬ﻭﺑﺎﻟﺘﺤﺪﻳﺪ ﴰﺎﻝ ﺍﻟﺪﺭﻳﻬﻤﻲ‪ ،‬ﻭﻫﻲ ﺗﻘﻊ ﻏﺮﺏ ﻣﺪﻳﻨﺔ ﺍﳊﺪﻳﺪﺓ ﻭﻫﻲ ﻗﺮﻳﺒﺔ ﻣﻦ ﺳﺎﺣﻞ ﺍﻟﺒﺤﺮ‬
‫ﺍﻷﲪﺮ‪.‬‬

‫* ﻭﻳﻮﺟﺪ ﻫﻨﺎﻙ ﻗﱪﺍﻥ‪:‬‬

‫ﺍﻷﻭﻝ‪ :‬ﻗﱪ ﺍﻟﺸﺮﻳﻒ ﺍﺑﻦ ﺃﺑﻜﺮ )ﺃﺑﻮ ﺑﻜﺮ(‪.‬‬

‫ﺍﻟﺜﺎﱐ‪ :‬ﻗﱪ ﺍﻟﻐﻠﻴﺴﻲ‪ ،‬ﻭﻳﺒﻌﺪ ﻋﻦ ﺍﻟﻘﱪ ﺍﻷﻭﻝ ﻋﺸﺮﺓ ﺃﻣﺘﺎﺭ‪.‬‬

‫* ﻭﺯﻣﻨﻬﺎ‪:‬‬

‫ﺛﺎﻟﺚ ﻋﻴﺪ ﺍﻷﺿﺤﻰ ﻭﺭﺍﺑﻊ ﻋﻴﺪ ﺍﻷﺿﺤﻰ‪ ،‬ﻭﺗﺴﺘﻤﺮ ﻳﻮﻣﺎﻥ‪ ،‬ﻭﻳﺴﻤﻰ ﺍﻟﻴﻮﻡ ﺍﻷﻭﻝ ﺍﻟﻌﻴﺪ ﺍﻟﻜﺒﲑ ﻭﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﱐ‬
‫ﻳﻮﻡ )ﺍﳉﺘﻴﻤﺔ( ﺃﻱ‪ :‬ﺍﻟﻴﺘﻴﻤﺔ‪ ،‬ﻟﻘﻠﺔ ﺍﻟﻨﺎﺱ ‪‬ﺎ‪.‬‬

‫* ﻃﻘﻮﺱ ﺍﻟﺰﻳﺎﺭﺓ‪:‬‬

‫ﻳﻘﻮﻡ ﺍﻟﺰﺍﺋﺮﻭﻥ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﺑﺎﻟﺴﻌﻲ ﻣﺎ ﺑﲔ ﺍﻟﻘﱪﻳﻦ )ﻗﱪ ﺍﻟﺸﺮﻳﻒ ﻭﻗﱪ ﺍﻟﻐﻠﻴﺴﻲ( ﺳﺒﻊ ﻣﺮﺍﺕ ﺫﻫﺎﺑﹰﺎ ﻭﺇﻳﺎﺑﺎﹰ‪ ،‬ﰒ‬
‫ﺗﺪﻕ ﺍﻟﻄﺒﻮﻝ ﻭﺗﻌﺰﻑ ﺍﻟﻨﺎﻳﺎﺕ )ﺍﻟﻘﺼﺒﺔ( )ﺍﳌﺰﻣﺎﺭ(‪ ،‬ﻭﺗﺒﺪﺃ ﺍﻷﻟﻌﺎﺏ ﺍﻟﺸﻌﺒﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ ﻭﺍﻟﺮﻗﺼﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﻭﺍﻟﺮﻗﺼﺎﺕ‬
‫ﺍﻟﺸﻌﺒﻴﺔ ﲜﻤﻴﻊ ﺃﻧﻮﺍﻋﻬﺎ‪ ،‬ﻭﻳﺘﻢ ﻓﻴﻬﺎ ﺳﺒﺎﻕ ﺍﳋﻴﻞ ﻭﺍﳍﺠﻦ‪ ،‬ﻭﳛﻀﺮ ﻫﻮﺍﺓ ﺍﻷﻟﻌﺎﺏ ﻭﺍﻟﺮﻗﺺ ﻭﺍﻟﻘﺼﺎﺑﻮﻥ ﻭﻋﺎﺯﻓﻮ ﺍﻟﻨﺎﻱ‬
‫‪-‬ﺍﻟﺸﺒﺎﺑﺔ‪ -‬ﻣﻦ ﻛﻞ ﻣﻨﻄﻘﺔ‪ ،‬ﻭﻻ ﻳﺄﺧﺬﻭﻥ ﻣﻜﺎﻓﺄﺓ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺃﺣﺪ‪.‬‬

‫ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻨﺴﺎﺀ ﻓﻬﻨﺎﻙ ﺇﺣﺪﻯ ﺍﻟﻨﺴﺎﺀ ﺗﻘﻴﻢ ﰲ ﻣﱰﳍﺎ )ﲨﻞ( ﻳﻌﲏ‪ :‬ﻧﺬﺭﹰﺍ‪ ،‬ﻟﻪ ﻃﻘﻮﺱ ﺗﻮﺿﻴﺤﻬﺎ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬

‫)‪ (1‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺰﻳﺎﺭﺍﺕ ﻭﺍﻷﻭﻟﻴﺎﺀ ﰲ ‪‬ﺎﻣﺔ )‪.(١٤٦ - ١٤٢‬‬

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 ‫ﺗﺪﻕ ﺍﻟﻄﺒﻮﻝ ﻣﻦ ﻗﺒﻞ ﻋﺎﺯﻓﺎﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺍﳌﺨﺘﺼﺎﺕ ﺑﺬﻟﻚ‪ ،‬ﺗﻘﻮﻡ ﻫﻲ ﺑﺎﻟﺮﻗﺼﺔ ﺍﻟﻌﺸﻮﺍﺋﻴﺔ ﺍﻟﻌﻨﻴﻔﺔ ﺣﱴ ﺗﻐﻴﺐ‬
‫ﻋﻦ ﻭﻋﻴﻬﺎ ﻓﺘﺄﻛﻞ ﺍﻟﻨﺎﺭ ﻭﺍﻟﺮﳛﺎﻥ‪ ،‬ﺃﻱ ﺃ‪‬ﺎ ﺗﺴﺘﺤﻤﻞ ﲝﻀﻮﺭ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻷﻃﻔﺎﻝ ﻭﺑﻌﺾ ﺍﻟﺸﺒﺎﺏ‪،‬‬
‫ﻭﻳﺪﻋﻮﻥ ﺃ‪‬ﺎ ﺇﺫﺍ ﱂ ﺗﻔﻌﻞ ﺫﻟﻚ ﺗﺼﺎﺏ ﺑﺎﳌﺮﺽ ﻛﻤﺎ ﻳﺼﺎﺏ ﺃﺣﺪ ﺃﻭﻻﺩﻫﺎ ﺃﻭ ﺃﻱ ﻣﻦ ﺃﻗﺎﺭ‪‬ﺎ‪ ،‬ﻭﻳﺰﻋﻤﻮﻥ ﺃﻳﻀﹰﺎ ﺃﻧﻪ‬
‫ﻗﺪ ﻳﺆﺩﻱ ﺇﱃ ﻭﻓﺎﺓ ﺃﺣﺪﻫﻢ ﻧﺘﻴﺠﺔ ﻻﻣﺘﻨﺎﻋﻬﺎ ﻋﻦ ﺫﻟﻚ ﺣﺴﺐ ﺯﻋﻤﻬﻢ‪.‬‬

‫ﻭﻫﻨﺎﻙ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻣﻦ ﻳﻜﻮﻥ ﻋﻠﻴﻬﺎ ﻧﺬﺭ ﻟﻠﻮﱄ ﺍﻟﺸﺮﻳﻒ ﻓﺘﻘﻮﻡ ﺑﺎﳉﻤﻞ ﻭﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺗﺪﻓﻊ ﻣﺒﻠﻐﹰﺎ ﻣﻦ ﺍﳌﺎﻝ‬
‫ﻟﻠﻄﺒﺎﻝ ﻓﻴﺪﻕ ﳍﺎ ﺍﻟﻄﺒﻞ‪ ،‬ﻭﻋﻨﺪ ﺫﻟﻚ ﺗﻨﻄﻠﻖ ﺟﺮﻳﹰﺎ ﻣﻦ ﻗﱪ ﺍﻟﺸﺮﻳﻒ ﺍﺑﻦ ﺃﺑﻜﺮ ﺇﱃ ﻗﱪ ﺍﻟﻐﻠﻴﺴﻲ ﻋﻠﻰ ﺩﻗﺎﺕ ﺍﻟﻄﺒﻞ)‪.(١‬‬

‫‪ -٦‬ﺯﻳﺎﺭﺓ ﺍﳋﺰﺍﻥ ﺑﺎﻟﻘﻄﻴﻊ‪:‬‬

‫* ﻣﻮﻗﻌﻬﺎ‪:‬‬

‫ﻣﺪﻳﻨﺔ ﺍﻟﻘﻄﻴﻊ ﺗﺎﺑﻌﺔ ﳌﺪﻳﺮﻳﺔ ﺍﳌﺮﺍﻭﻋﺔ ﺷﺮﻕ ﺍﳊﺪﻳﺪﺓ‪.‬‬

‫* ﺍﺳﻢ ﺍﻟﻮﱄ‪:‬‬

‫ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﳌﻌﻤﺮ ﺑﻦ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﻋﻠﻲ ﺍﻷﻫﺪﻝ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ‬
‫ﺍﳊﺴﻴﲏ ﺍﳌﺸﻬﻮﺭ ﲞﺰﺍﻧﺔ ﺍﻷﺳﺮﺍﺭ ﺃﻭ ﺍﳋﺰﺍﻥ‪.‬‬

‫* ﻃﻘﻮﺱ ﺍﻟﺰﻳﺎﺭﺓ‪:‬‬

‫ﻳﻘﻮﻡ ﻣﺴﲑﺓ ﻣﻮﻛﺐ ﺍﻟﻌﺒﻴﺪ ﻭﻳﻮﺿﻊ ﳍﻢ ﺃﻣﲑ ﻭﳚﻌﻞ ﻟﻪ ﻣﻮﻛﺐ‪ ،‬ﻭﻳﻠﺒﺲ ﺣﻠﺔ ﻋﺴﻜﺮﻳﺔ ﺗﺮﻛﻴﺔ ﻭﻋﺼﺎ ﺗﺰﺧﺮﻑ‬
‫ﺑﺎﳉﻠﺪ ﻭﺍﻟﻘﻤﺎﺵ‪ ،‬ﻭﻳﻨﻄﻠﻖ ﺍﳌﻮﻛﺐ ﻣﻦ ﺷﺮﻕ ﺍﻟﻘﻄﻴﻊ ﻭﻳﻮﺍﺻﻞ ﺍﳌﻮﻛﺐ ﺍﻟﻌﺒﺪﻱ ﻣﺴﲑﺗﻪ ﺭﻗﺼﹰﺎ ﰲ ﻣﺼﺎﺣﺒﺔ ﺍﻟﻄﺒﻮﻝ‬
‫ﺩﻭﻥ ﺗﻮﻗﻒ‪ ،‬ﻭﺍﻟﻮﺍﻓﺪﻭﻥ ﻣﻦ ﺍﻟﻌﺒﻴﺪ ﻳﺘﻮﺍﻓﺪﻭﻥ ﻋﻠﻰ ﺍﳌﻮﻛﺐ ﰲ ﻃﺮﻳﻘﻬﻢ ﺇﱃ ﺗﺮﺑﺔ ﺍﻟﻮﱄ ﺍﳋﺰﺍﻥ ﴰﺎﻝ ﺍﻟﻘﻄﻴﻊ‪ ،‬ﻭﺑﻌﺪ‬
‫ﺍﻹﻓﻄﺎﺭ ﻳﺬﻫﺐ ﺍﳌﻮﻛﺐ ﺇﱃ ﻧﻘﻄﺔ ﺍﻻﻧﻄﻼﻕ ﺣﻴﺚ ﻳﻌﻤﻞ ﺣﻮﺽ ﺑﻪ ﻃﲔ ﻭﻣﺎﺀ ﻳﺘﻠﻄﺦ ﺑﻪ ﺍﻟﺮﺍﻗﺼﻮﻥ ﻭﻳﺘﻌﻤﺪﻭﻥ‬
‫ﺗﻠﻄﻴﺦ ﻣﻦ ﻳﻘﺘﺮﺏ ﻣﻨﻬﻢ‪ ،‬ﻭﻛﻠﻤﺎ ﻣﺮ ﺍﳌﻮﻛﺐ ﻋﻠﻰ ﺑﻴﺖ ﻳﻘﺒﻞ ﻋﻠﻰ ﺃﻣﲑ ﺍﳌﻮﻛﺐ ﺍﻵﺑﺎﺀ ﻭﰲ ﺻﺤﺒﺘﻬﻢ ﺃﻃﻔﺎﳍﻢ‬
‫ﻭﻳﻄﻠﺒﻮﻥ ﻣﻨﻪ ﺃﻥ ﻳﺪﻕ ﳍﻢ ﻋﻠﻰ ﺍﻟﻄﺒﻞ ﻟﲑﻗﺺ ﺍﻟﻄﻔﻞ ﻟﻴﻨﺎﻝ ﺑﺮﻛﺔ ﺍﻟﻮﱄ ﺍﳋﺰﺍﻥ ‪-‬ﺯﻋﻤﻮﺍ‪ -‬ﻭﻳﻘﻮﻝ ﺍﻷﺏ ﺑﺎﻟﻠﻬﺠﺔ‬
‫ﺍﻟﻌﺎﻣﻴﺔ‪) :‬ﻋﺒ‪‬ﺪ ﻟﻪ( ﺃﻱ‪ :‬ﺩﻕ ﻟﻪ ﻃﺒﻠﺔ ﺑﺎﻟﺮﻗﺺ ﺍﻟﻌﺒﺪﻱ‪ ،‬ﻭﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻳﻌﻄﻮﻥ ﺃﻣﲑ ﺍﻟﺮﻛﺐ ﲬﺴﲔ ﺭﻳﺎ ﹰﻻ ﻭﳓﻮ ﺫﻟﻚ‬
‫ﻣﻦ ﺍﳌﺒﺎﻟﻎ ﺣﱴ ﻳﻨﺘﻬﻲ ﺍﳌﻮﻛﺐ ﻋﻨﺪ ﺗﺮﺑﺔ ﺍﻟﻮﱄ ﺍﳋﺰﺍﻥ‪ ،‬ﻓﻴﻘﺮﺀﻭﻥ ﺍﻟﻔﺎﲢﺔ ﻋﻨﺪ ﺍﻟﻘﱪ‪ ،‬ﻭﺗﻘﺎﻡ ﻣﺎﺋﺪﺓ ﺍﻟﻐﺪﺍﺀ ﰲ ﻣﱰﻝ‬
‫ﻣﻨﺼﺐ ﺍﳋﺰﺍﻥ )ﺍﻟﺴﺎﺩﻥ(‪ ،‬ﻭﺗﻌﺎﺩ ﺍﻷﻟﻌﺎﺏ ﻭﺍﻟﺮﻗﺺ ﻋﺼﺮﹰﺍ‪ ،‬ﻭﻳﺰﻭﺭ ﺍﻟﻨﺎﺱ ﺍﻟﻘﱪ ﻭﻳﻄﻠﺒﻮﻥ ﺍﻟﱪﻛﺔ ﻣﻨﻪ ﻭﻳﺘﻮﺳﻠﻮﻥ ﺑﻪ‬
‫ﺣﱴ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ‪ ،‬ﰒ ﳜﺘﻤﻮﻥ ﺑﻘﺮﺍﺀﺓ ﺍﻟﻔﺎﲢﺔ‪ ،‬ﰒ ﻳﻘﻮﻡ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺰﺍﺋﺮﻭﻥ ﺑﺎﻟﺴﻤﺮﺓ ﺣﱴ ﺍﻟﻔﺠﺮ‪.‬‬

‫)‪ (1‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺰﻳﺎﺭﺍﺕ ﻭﺍﻷﻭﻟﻴﺎﺀ ﰲ ‪‬ﺎﻣﺔ )‪.(١٧٢ - ١٧٦‬‬

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 ‫ﻭﻫﺬﻩ ﺍﻟﺰﻳﺎﺭﺓ ﻣﻦ ﺃﻛﱪ ﺍﻟﺰﻳﺎﺭﺍﺕ ﺍﳌﺸﻬﻮﺭﺓ ﰲ ‪‬ﺎﻣﺔ ﻭﻳﺆﻣﻬﺎ ﺃﻧﺎﺱ ﻣﻦ ﳐﺘﻠﻒ ﻣﻨﺎﻃﻖ ‪‬ﺎﻣﺔ‪ ،‬ﻭﺗﻘﺎﻡ ﻳﻮﻡ ﺍﻟﺜﺎﱐ‬
‫ﻋﺸﺮ ﻣﻦ ﺷﻬﺮ ﺫﻱ ﺍﳊﺠﺔ‪.‬‬

‫ﻭﺗﺮﻭﻯ ﺣﻜﺎﻳﺎﺕ‪ :‬ﺃﻥ ﻫﻨﺎﻙ ﳎﻤﻮﻋﺔ ﻛﺒﲑﺓ ﻣﻦ ﺍﻟﻌﺒﻴﺪ ﻗﺎﻡ ﺑﻌﺘﻘﻬﻢ ﻭﲢﺮﻳﺮﻫﻢ ﺍﻟﻮﱄ ﺍﳋﺰﺍﻥ ﰲ ﺣﻴﺎﺗﻪ ﻭﻭﻫﺒﻬﻢ‬
‫ﺃﺭﺿﹰﺎ ﻳﺰﺭﻋﻮ‪‬ﺎ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﲢﺮﺭﻭﺍ ﻭﲝﺜﻮﺍ ﻋﻦ ﻣﻌﻴﺸﺘﻬﻢ ﰲ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺰﺭﺍﻋﺔ ﻭﻏﲑﻫﺎ ﻭﻳﺴﺮ ﺍﷲ ﺃﻣﺮﻫﻢ ﻭﺗﺰﻭﺟﻮﺍ‬
‫ﻭﺗﻮﺍﻟﺪﻭﺍ ﻭﺗﻜﺎﺛﺮﻭﺍ‪ ،‬ﻛﺎﻧﻮﺍ ﻳﺄﺗﻮﻥ ﺍﳋﺰﺍﻥ ﰲ ﺣﺎﻝ ﺣﻴﺎﺗﻪ ﻛﻞ ﺳﻨﺔ ﰲ ﻧﻔﺲ ﻣﻮﻋﺪ ﺍﻟﺰﻳﺎﺭﺓ ‪ ١٢-‬ﺫﻱ ﺍﳊﺠﺔ‪-‬‬
‫ﻟﺰﻳﺎﺭﺗﻪ ﻭﲢﻴﺘﻪ ﻭﻳﻘﻴﻤﻮﻥ ﺍﻟﺮﻗﺺ ﻭﺍﻟﻠﻌﺐ ﺍﳌﺴﻤﻰ ﺑﺎﻟﻠﻌﺐ ﺍﻟﻌﺒﺪﻱ‪ ،‬ﻭﺃﺻﺒﺤﺖ ﻋﺎﺩﺓ ﺟﺎﻫﻠﻴﺔ‪ ،‬ﻭﳛﺼﻞ ﻓﻴﻬﺎ ﺣﻔﻞ‬
‫ﺗﻨﻜﺮ ﻛﻤﺎ ﺳﺒﻖ ﺑﺄﻥ ﻳﻠﺒﺲ ﺃﺣﺪ ﺍﻟﻌﺒﻴﺪ ﻟﺒﺲ ﺃﻣﲑ ﺗﺮﻛﻲ ﻭﺑﺰﺓ ﻋﺴﻜﺮﻳﺔ ﺗﺮﻛﻴﺔ)‪.(١‬‬

‫)‪ (1‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺰﻳﺎﺭﺍﺕ ﻭﺍﻷﻭﻟﻴﺎﺀ ﰲ ‪‬ﺎﻣﺔ )ﺹ ‪.(١٨٠ - ١٧٥‬‬

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 ‫ﺍﳌﻨﻈﻮﻣﺔ ﺍﳉﻠﻴﺔ ﰲ ﻧﺴﻒ ﺍﻟﺸﺒﻬﺎﺕ ﺍﻟﺸﺮﻛﻴﺔ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻀﻼﻻﺕ ﺍﻟﺼﻮﻓﻴﺔ‬

‫ﻧﻈﻢ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻔﺎﺿﻞ‪ /‬ﺃﲪﺪ ﳏﻤﺪ ﺣﺴﲔ ﻣﻘﺒﻮﻝ ﺍﻷﻫﺪﻝ‬

‫ﻭﺍﻟﻔﻀﻞ ﻭﺍﻟـﺸﻜﺮ ﻟـﻪ ﺍﻹﻧﻌـﺎﻡ‬ ‫ـﺪﻭﺍﻡ‬

‫ـﻰ ﺍﻟــ‬
‫ـﺪ ﷲ ﻋﻠــ‬
‫ﺍﳊﻤــ‬
‫ﻋﻠــﻰ ﺍﻟــﻨﱯ ﺳــﻴﺪ ﺍﻷﻧــﺎﻡ‬ ‫ﻭﺃﻓــﻀﻞ ﺍﻟــﺼﻼﺓ ﻭﺍﻟــﺴﻼﻡ‬
‫ﻭﺻــﺤﺒﻪ ﺍﻟﻜــﺮﺍﻡ ﻛﺎﻟــﺼﺪﻳﻖ‬ ‫ﳏﻤــﺪ ﺍﳍــﺎﺩﻱ ﺇﱃ ﺍﻟﻄﺮﻳــﻖ‬
‫ـﻼﻡ‬
‫ـﺮﻳﻌﺔ ﺍﻹﺳــ‬
‫ﻣﺒﻴﻨـ ـﹰﺎ ﺷــ‬ ‫ﺟـــﺎﺀ ﺑﻨـــﻮﺭ ﺍﷲ ﻟﻸﻧـــﺎﻡ‬
‫ﻭﻛــﻞ ﺧــﲑ ﻓــﻀﻠﻪ ﺃﺭﺍﻧــﺎ‬ ‫ﻓﻠــﻢ ﳝــﺖ ﺇﻻ ﻭﻗــﺪ ﺣﺒﺎﻧــﺎ‬
‫ﻭﻓــﺎﺭﻕ ﺍﻷﻧــﺎﻡ ﻭﻫــﻮ ﺭﺍﺽ‬ ‫ﻓﻌﺎﺷــﺖ ﺍﻷﻣــﺔ ﰲ ﺍﻟﺮﻳــﺎﺽ‬
‫ﺃﺩﻡ ﻫﻄــﻮﻝ ﺍﻟــﺪﻣﻊ ﻭﺍﻟــﺼﺒﺎﺑﺔ‬ ‫ﻋﻦ ﺧﲑ ﻗـﺮﻥ ﻭﻫـﻢ ﺍﻟـﺼﺤﺎﺑﺔ‬
‫ﻭﻛﻠــﻬﻢ ‪‬ــﺞ ﻧﺒﻴــﻪ ﺍﻗﺘﻔــﻰ‬ ‫ﻓﻮﺍﻓﻘﻮﺍ ﻫـﺪﻱ ﺍﻟـﻨﱯ ﺍﳌـﺼﻄﻔﻰ‬
‫ﺍﳉﻬــﻞ ﻭﺍﻟــﺬﻝ ﻣﻌــﹰﺎ ﻭﺍﶈــﻦ‬ ‫ـﱳ‬
‫ـﺪ ﺫﺍﻙ ﺍﻟﻔـ‬
‫ـﻦ ﺑﻌـ‬
‫ـﺖ ﻣـ‬
‫ﰒ ﺃﺗـ‬
‫ـﻒ‬
‫ـﺮ ﺍﳋﻠـ‬
‫ـﺪ ﺫﺍﻙ ﺷـ‬
‫ـﺎﺀ ﺑﻌـ‬
‫ﻭﺟـ‬ ‫ﻓﻔﺎﺭﻕ ﺍﻷﻧـﺎﻡ ﻫـﺪﻯ ﺍﻟـﺴﻠﻒ‬
‫ﻭﺣــﺎﺭﺑﻮﺍ ﺍﻟــﺴﻨﺔ ﻭﺍﻟﻨــﺼﻴﺤﺎ‬ ‫ﻓﺤــﺴﻨﻮﺍ ﺍﻟﺒﺪﻋــﺔ ﻭﺍﻟﻘﺒﻴﺤــﺎ‬
‫ﻻ ﻳﻌﺮﻑ ﺍﳊـﻖ ﻭﻻ ﺍﻟﻔﻘـﻪ ﻳﻌـﻲ‬ ‫ـﻨﻊ‬
‫ـﻮﻝ ﺃﺷـ‬
‫ـﻞ ﺟﻬـ‬
‫ـﻮﺍ ﻛـ‬
‫ﻭﻋﻈﻤـ‬
‫ـﺎﺑﺮ‬
‫ـﺎﺩﺓ ﺍﳌﻘــ‬
‫ـﹰﺎ ﻋﺒــ‬
‫ﻣﺒﺎﺭﻛــ‬ ‫ـﺎﺑﺮ‬
‫ـﻰ ﺍﳌﻨـ‬
‫ـﺎﺱ ﻋﻠـ‬
‫ـﺐ ﺍﻟﻨـ‬
‫ﻓﺨﻄـ‬
‫ﻭﻗــﺎﺩﻫﻢ ﺑﺎﳉﻬــﻞ ﻟﻠﺠﺤــﻴﻢ‬ ‫ﻭﻋﻈﻤـــﻮﻩ ﺃﳝـــﺎ ﺗﻌﻈـــﻴﻢ‬
‫ﺑﻜــﻞ ﻟﻔــﻆ ﻣﻘــﺬﻉ ﺑﻌﻴــﺪ‬ ‫ﻭﺳﺐ ﺃﻫـﻞ ﺍﻟـﺪﻳﻦ ﻭﺍﻟﺘﻮﺣﻴـﺪ‬
‫ﻗﺎﺭﻋﺘــﻪ ﺑﺎﻟــﺴﻴﻒ ﻭﺍﻷﺳــﻨﺔ‬ ‫ﻭﻣــﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳــﺸﲔ ﺍﻟــﺴﻨﺔ‬
‫‪٣‬‬

‫ﻭ‪‬ــﺞ ﻃــﻪ ﺍﳌــﺼﻄﻔﻰ ﺍﻷﻭﺍﻩ‬ ‫ﻷﻧــــﻪ ﺭﺩ ﻛﺘــــﺎﺏ ﺍﷲ‬

‫ﻧﺮﺩﻫـــﺎ ﲝﻜﻤـــﺔ ﻟﻄﻴﻔـــﺔ‬ ‫ﻭﻣــﻦ ﺃﺗــﻰ ﺑﺒﺪﻋــﺔ ﺳــﺨﻴﻔﺔ‬
‫ـﺪﻳﻨﺎ‬
‫ـﺴﺐ ﺍﻟـ‬
‫ـﻮﺍﱐ ﻳـ‬
‫ـﺴﺐ ﺇﺧـ‬
‫ﻳـ‬ ‫ـﺎ‬
‫ـﻮﰐ ﻳﺆﺫﻳﻨـ‬
‫ـﻰ ﰲ ﺇﺧـ‬
‫ـﻦ ﺃﺗـ‬
‫ﻭﻣـ‬
‫ﻭﻻ ﺃﺭﺍﻩ ﺍﷲ ﺇﻻ ﺍﻟﻨـــــــﺎﺭﺍ‬ ‫ﻓــﻼ ﺍﺳــﺘﺮﺍﺡ ﻻ ﻭﻻ ﺍﺳــﺘﻨﺎﺭ‬
‫ﻭﺧــﲑﺓ ﺍﻷﺣﺒــﺎﺏ ﻭﺍﳉــﻼﺱ‬ ‫ﻷﻧــﻪ ﺁﺫﻯ ﻛــﺮﺍﻡ ﺍﻟﻨــﺎﺱ‬
‫ﻛﻴﻤﺎ ﳓـﻮﺯ ﺍﻟـﺴﺒﻖ ﻭﺍﻟـﺴﻴﺎﺩﺓ‬ ‫ـﺴﻌﺎﺩﺓ‬
‫ـﺎﺱ ﻟﻠـ‬
‫ـﺎﺓ ﺍﻟﻨـ‬
‫ـﲏ ﺩﻋـ‬
‫ﺃﻋـ‬
‫ﻧﻨﻘــﺬ ﻛــﻞ ﻏﺎﻓــﻞ ﺃﻭ ﻻﻫــﻲ‬ ‫ﺑــﺪﻋﻮﺓ ﻓﻴﻬــﺎ ﻛﺘــﺎﺏ ﺍﷲ‬
‫ﺑﻜﻞ ﻣﺎ ﺍﺳﻄﻌﺖ ﺃﺧـﻲ ﻓﺠﺎﻫـﺪ‬ ‫ﻧﱰﻋﻬﺎ ﻣﻦ ﻗﻠـﺐ ﻛـﻞ ﺟﺎﺣـﺪ‬
‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
‫‪٦٣‬‬
 ‫ـﻼﻣﺎ‬
‫ـﺔ ﻭﺍﻹﺳــ‬
‫ـﺰﻩ ﺍﳌﻠــ‬
‫ﻭﻧــ‬ ‫ـﺔ ﻣﻘﺎﻣــﹰﺎ‬
‫ـﺪﻉ ﻟﺒﺪﻋــ‬
‫ﻭﻻ ﺗــ‬
‫ﻭﺩﻛﻬــﺎ ﺩﻛــﹰﺎ ﻋﻈــﻴﻢ ﺍﻟــﺪﻙ‬ ‫ﻭﻻ ﺗﺪﻉ ﻃﺒـﻮﻝ ﺃﻫـﻞ ﺍﻟـﺸﺮﻙ‬
‫)‪(١‬‬
‫ﻭﺍﳊﻜﻤﻲ ﻭﺟـﺎﺭﻩ ﺍﻟﺒﺠﻴﻠـﻲ‬ ‫ـﻲ‬
‫ـﺪ ﺍﻟﻌﺠﻴﻠـ‬
‫ـﺮﻳﺢ ﺃﲪـ‬
‫ـﲏ ﺿـ‬
‫ﺃﻋـ‬
‫)‪(٢‬‬
‫ﻭﰲ ﺍﻟﺒﻼﺩ ﺃﻓﺴﺪﻭﺍ ﻭﻋﺎﺛــﻮﺍ‬ ‫ﻭﺍﻷﻫﺪﻝ ﺍﻟـﺬﻱ ﺑـﻪ ﺍﺳـﺘﻐﺎﺛﻮﺍ‬
‫)‪(٣‬‬
‫ﻭﻃﻠﺤــﺔ ﻟــﺪﻳﻚ ﻭﺍﳍﺘــﺎﺭﻱ‬ ‫ﻭﰲ ﺍﻟﺮﺑــﺎﻁ ﻣﻌﻘــﻞ ﺍﻟﻨــﻬﺎﺭﻱ‬
‫)‪(٤‬‬
‫ﺧﺮﺍﻓﺔ ﲡﻠﺐ ﻟﻠﻘﻠـﺐ ﺍﻟﻌﻤـﻰ‬ ‫ﻭﻫﻞ ﲰﻌﺘﻢ ﺑﺎﺑﻦ ﻗﻄـﺮﺓ ﺍﻟـﺴﻤﺎﺀ‬
‫ﻣﻨﺒﻌﻬــﺎ ﰲ ﺃﺻــﻠﻪ ﺳــﺨﺎﻓﺔ‬ ‫ﺧﺮﺍﻓــﺔ ﻣــﻦ ﺑﻌــﺪﻫﺎ ﺧﺮﺍﻓــﺔ‬
‫)‪(٥‬‬
‫ﺯﻳـــﺎﺭﺓ ﲢﻔـــﻞ ﺑﺎﳌـــﺂﰒ‬ ‫ﻭﺍﳋﻤﺲ ﺍﳌﻘـﺎﻡ ﻻﺑـﻦ ﻏـﺎﱎ‬
‫ﺑــﺰﻋﻤﻬﻢ ﻭﻳﻘﺘــﻞ ﺍﳊﻨــﺸﺎﻧﺎ‬ ‫ﺗﺮﺍﺑـــﻪ ﻳـــﺪﺍﻓﻊ ﺍﻟﺜﻌﺒـــﺎﻥ‬
‫)‪(٦‬‬
‫ﻭﻛــﻞ ﺇﰒ ﻋﻨــﺪﻩ ﻳﻘﺘــﺮﻑ‬ ‫ﰒ ﺍﻟﺸﺮﻳﻒ ﺃﻳﻦ ﻫـﺬﺍ ﺍﻟـﺸﺮﻑ‬
‫)‪(٧‬‬
‫ﺇﻳﺎﻙ ﻣﻨـﻪ ﻳـﺎ ﺃﺧﺎﻧـﺎ ﺗﻘﺘـﺮﺏ‬ ‫ﻛﺬﺍ ﺍﳉﻼﺏ ﺇﻥ ﺭﺃﻳﺘﻪ ﺍﺟﺘﻨـﺐ‬
‫ﺷﺮﻙ ﺃﰊ ﺟﻬـﻞ ﺍﻟﻘـﺪﱘ ﻋـﺎﺩﺍ‬ ‫ـﺴﺎﺩﺍ‬
‫ـﺸﺮﻙ ﻭﺍﻟﻔـ‬
‫ـﺎﺩﻭﺍ ﺍﻟـ‬
‫ـﻪ ﺃﻋـ‬
‫ﺑـ‬
‫ـﺎﺋﺢ‬
‫ـﺎﻛﻒ ﻭﻧـ‬
‫ـﲔ ﻋـ‬
‫ـﺎﺱ ﺑـ‬
‫ﻭﺍﻟﻨـ‬ ‫ﻓﻠــﻮ ﺭﺃﻳــﺖ ﺣﻮﻟــﻪ ﺍﻟــﺬﺑﺎﺋﺢ‬
‫ﻭﺍﻟﻨﺎﺱ ﻣـﺪﺕ ﺣﻮﻟـﻪ ﺍﻷﻋﻨﺎﻗـﺎ‬ ‫ﻭﻟﻮ ﺭﺃﻳـﺖ ﺍﻟـﺮﻗﺺ ﻭﺍﻟـﺴﺒﺎﻗﺎ‬
‫ﺳﻜﺮ ﻳﺪﻭﺭ ﺩﻭﻥ ﺷـﺮﺏ ﺍﳋﻤـﺮ‬ ‫ﻟﻘﻠﺖ ﺃﻣـﺮ ﻳـﺎ ﻟـﻪ ﻣـﻦ ﺃﻣـﺮ‬

‫)‪ (1‬ﺃﲪﺪ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﻋﺠﻴﻞ ﻣﻦ ﻓﻘﻬﺎﺀ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻟﻪ ﺗﺮﲨﺔ ﰲ ﺍﻟﻄﺒﻘﺎﺕ )‪ (٢١٥/٢‬ﻗﱪﻩ ﰲ ﻗﺮﻳﺔ ﺗﺴﻤﻰ )ﻗﺮﻳﺔ ﺑﻦ ﻋﺠﻴﻞ( ﻭﻫﻲ ﻋﻠﻰ ﳝﲔ ﺍﻟﺪﺍﺧﻞ ﺇﱃ‬
‫ﻣﺪﻳﻨﺔ ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ‪ ،‬ﻭﺇﻟﻴﻪ ﺗﻨﺴﺐ ﻭﻗﱪﻩ ﻳﺰﺍﺭ ﻭﻋﻠﻴﻪ ﻋﻜﻔﺔ‪ .‬ﻭﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﳊﻜﻤﻲ ﻛﺎﻥ ﺃﻣﻴﹰﺎ ﻻ ﻳﻘﺮﺃ ﻭﻻ ﻳﻜﺘﺐ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺒﺠﻠﻲ ﻓﻘﻴﻬﹰﺎ ﻳﻘﺮﺃ ﻭﻳﻜﺘﺐ‪،‬‬
‫ﻭﻗﺪ ﺑﻠﻐﺎ ﺩﺭﺟﺔ ﺍﻟﺘﻮﻟﻴﺔ ﻭﺍﻟﻌﺰﻝ‪ ،‬ﻭﳝﻴﺘﺎﻥ ﻭﳛﻴﻴﺎﻥ ﻭﻳﻄﲑﺍﻥ ﰲ ﺍﳍﻮﺍﺀ ﺑﺴﻴﻔﻴﻬﻤﺎ‪ ،‬ﻫﻜﺬﺍ ﻗﺎﻟﻮﺍ ﻭﻭﺭﺛﻬﻤﺎ ﺍﻷﻫﺪﻝ‪ ،‬ﻭﻗﱪ ﺍﳊﻜﻤﻲ ﺑﻘﺮﻳﺔ ﻋﻮﺍﺟﺔ ﺷﺮﻕ ﴰـﺎﻝ‬
‫ﻣﺪﻳﻨﺔ ﺍﳌﻨﺼﻮﺭﻳﺔ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﳊﺪﻳﺪﺓ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺒﺠﻠﻲ ﻓﻬﻮ ﳏﻤﺪ ﺑﻦ ﺣﺴﲔ ﺍﻟﺒﺠﻠﻲ ﺳﺌﻞ ﻋﻦ ﺍﻟﺴﻤﺎﻉ ﻳﻌﲏ ﺍﻟﻐﻨﺎﺀ ﻭﻣﺎ ﻳﻜﻮﻥ ﻓﻴﻪ ﻓﻘﺎﻝ‪) :‬ﻭﺍﷲ ﻣﺎ ﺃﲰﻌﻬـﺎ‬
‫ﺗﻘﻮﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ( ﺍﻧﻈﺮ ﻃﺒﻘﺎﺕ ﺍﳋﻮﺍﺹ ﰲ ﻣﺮﺍﺗﺐ ﺃﻫﻞ ﺍﻟﺼﺪﻕ ﻭﺍﻹﺧﻼﺹ ﺹ )‪ (٢٦٨‬ﻭﻓﻴﻪ ﻋﺠﺎﺋﺐ‪.‬‬
‫)‪ (2‬ﺍﻷﻫﺪﻝ ﻫﻮ ﻋﻠﻲ ﺑﻦ ﻋﻤﺮ ﺍﻷﻫﺪﻝ ﻛﺎﻥ ﺇﺫﺍ ﻋﻠﻢ ﻭﺯﻫﺪ ﻭﺩﻳﻦ ﻭﻳﻌﻮﺩ ﻧﺴﺒﻪ ﺇﱃ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻗﱪﻩ ﺑﺎﳌﺮﺍﻭﻋﺔ ﻣﺪﻳﻨﺔ‬
‫ﻣﺸﻬﻮﺭﺓ‪ ،‬ﻭﺍﻟﻌﺎﻣﺔ ﺗﻘﻮﻝ‪) :‬ﺍﻷﻫﺪﻝ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺍﻹﻟﻪ ﺩﻝ(‪.‬‬
‫)‪ (3‬ﺍﻟﺮﺑﺎﻁ ﻣﻦ ﺑﻼﺩ ﺭﳝﺔ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﳉﱯ ﻭﻓﻴﻬﺎ ﻗﱪ ﺍﻟﻨﻬﺎﺭﻱ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺍﻟﻨﻬﺎﺭﻱ‪ ،‬ﻃﻠﺤﺔ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﺇﻗﺒﺎﻝ ﺍﳍﺘﺎﺭ‪ ،‬ﻭﻗﱪﻩ ﺑﺰﺑﻴﺪ ﻭﻗﱪ ﻭﺍﻟﺪﻩ ﻋﻴﺴﻰ‬
‫ﺑﺎﻟﺘﺮﻳﺒﺔ ﺷﺮﻕ ﺯﺑﻴﺪ‪ ،‬ﻭﳍﻤﺎ ﺯﻳﺎﺭﺓ ﻛﺜﲑﺓ‪.‬‬
‫ﻼ ﻓﺴﻘﻄﺖ ﻓﻴﻪ ﻗﻄﺮﺓ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻓﺸﻌﺮ ﺳﻴﺪﻫﺎ ﺑﺬﻟﻚ ﻓﻘﺎﻝ‪ :‬ﺍﺷﺮﺑﻴﻪ ﻓﻬﻮ ﺑﺮﻛﺘﻚ"""‬ ‫)‪ (4‬ﺍﺑﻦ ﻗﻄﺮﺓ ﺍﻟﺴﻤﺎ‪ :‬ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺟﺎﺭﻳﺔ ﻛﺎﻧﺖ ﺗﺴﻌﻰ ﺑﺎﻟﻠﱭ ﻟﻴ ﹰ‬
‫ﻓﺤﻤﻠﺖ ﻓﻮﻟﺪﺕ ﻓﺴﻤﻮﻩ ﺑﺎﺑﻦ ﻗﻄﺮﺓ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﻗﱪﻩ ﲜﻬﺔ ﺍﻟﻘﻨﺎﻭﺹ ﴰﺎﻝ ﺍﳊﺪﻳﺪﺓ ﻳﺰﺍﺭ ﻭﻫﻮ ﺍﳌﺴﻤﻰ ﺑﺎﻟﺸﻴﺦ ﺑﻠﻐﻴﺚ ﺑﻦ ﲨﻴﻞ ﰲ ﻗﺮﻳﺔ ﺑﻴﺖ ﻋﻄﺎﺀ‪ ،‬ﻭﺍﻟﻨﺎﺱ‬
‫ﺗﻘﻮﻝ‪ :‬ﺑﻠﻐﻴﺚ ﺑﻦ ﲨﻴﻞ ﻗﻄﺮﺓ ﻣﻦ ﻗﻨﺪﻳﻞ‪.‬‬
‫)‪ (5‬ﺍﳋﻤﺲ ﺑﻀﻢ ﺍﳋﺎﺀ ﺍﳌﻌﺠﻤﺔ ﻭﺍﳌﻴﻢ ﻧﺴﺒﺔ ﺇﱃ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﺗﻘﺎﻡ ﰲ ﺍﻟﺰﻳﺎﺭﺓ ﻭﻫﻮ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ﻣﻦ ﻛﻞ ﻋﺎﻡ ﰲ ﻣﻮﺳﻢ ﺍﻟﺘﻤﺮ‪ ،‬ﻭﺍﺑﻦ ﻏﺎﱎ ﻫﻮ ﺻـﺎﺣﺐ‬
‫ﺍﻟﻘﱪ ﺍﳌﺰﺍﺭ ﻭﻳﻘﻊ ﻋﻠﻰ ﺳﺎﺣﻞ ﺍﻟﺒﺤﺮ ﺍﻷﲪﺮ ﺑﺎﳉﺎﺡ‪ ،‬ﻳﻜﺜﺮ ﻓﻴﻪ ﺯﺭﺍﻋﺔ ﺍﻟﻨﺨﻴﻞ ﻭﻳﻘﺪﻡ ﻟﻪ ﺃﻫﻞ ﺍﻟﻨﺨﻞ ﻗﺪﺭﹰﺍ ﻣﻌﻴﻨﹰﺎ ﻣﻦ ﺍﻟﺘﻤﺮ‪.‬‬
‫)‪ (6‬ﺍﻟﺸﺮﻳﻒ‪ :‬ﻳﻘﻊ ﰲ ﻗﺮﻳﺔ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﺪﺭﻳﻬﻤﻲ ﺗﺴﻤﻰ )ﺍﳌﻨﻘﻢ( ﲜﻮﺍﺭ ﺍﻟﺒﺤﺮ ﻭﺯﻳﺎﺭﺗﻪ ﺗﻘﺎﻡ ﻛﻞ ﺳﻨﺔ ﰲ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ ﻣﻦ ﻋﻴﺪ ﺍﻷﺿﺤﻰ‪.‬‬
‫)‪ (7‬ﺍﳉﻼﺏ ﰲ ﻗﺮﻳﺔ ﴰﺎﻝ ﻣﺪﻳﻨﺔ ﺍﳋﻮﺧﺔ ﻋﻠﻰ ﺳﺎﺣﻞ ﺍﻟﺒﺤﺮ ﺍﻷﲪﺮ ﻭﺯﻳﺎﺭﺗﻪ ﻣﻦ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺷﻌﺒﺎﻥ ﺇﱃ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﱐ ﻣﻦ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﳛﺼﻞ ﻓﻴﻬﺎ‬
‫ﻣﻦ ﺍﻟﻔﱳ ﻭﺍﳌﻨﻜﺮﺍﺕ ﻣﺎ ﺍﷲ ﺑﻪ ﻋﻠﻴﻢ ﻭﳚﺘﻤﻊ ﻓﻴﻬﺎ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ‪.‬‬
‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
‫‪٦٤‬‬
 ‫ـﺴﺎﺑﻘﺔ‬
‫ـﺸﻴﺦ ﺑﺎﳌـ‬
‫ـﻔﺎﻫﺎ ﺍﻟـ‬
‫ﻭﺇﻥ ﺷـ‬ ‫ـﺔ‬
‫ـﺮﺃﺓ ﺑﺎﳌﻌﺎﻧﻘــ‬
‫ـﺬﺭ ﺍﳌــ‬
‫ﻭﺗﻨــ‬
‫ـﺎﻕ‬
‫ـﻌﺔ ﺍﻟﻨﻄــ‬
‫ـﺔ ﻭﺍﺳــ‬
‫ﺣﺮﻳــ‬ ‫ﻛﻲ ﺗﻈﻬـﺮ ﺍﻷﺷـﻔﺎﺀ ﺑﺎﻟـﺴﺒﺎﻕ‬
‫ﻼ ﺛﻴﺎﺑـــﻪ ﻣﻌﻄـــﺮﺍ‬
‫ﳎﻤـــ ﹰ‬ ‫ﻭﻛــﻞ ﺷــﻴﻄﺎﻥ ﺃﺗــﻰ ﻟﻴﻨﻈــﺮﺍ‬
‫ﻭﺃﻣﻬــﺎ ﺗﻨﻈــﺮ ﺃﻭ ﺃﺧﻮﻫــﺎ‬ ‫ﻭﺭﲟــﺎ ﺟــﺎﺀ ‪‬ــﺎ ﺃﺑﻮﻫــﺎ‬
‫ﻭﻣﺎ ﺍﺧﺘﻔـﻰ ﻣﻨـﻪ ﻏـﺪﹰﺍ ﺃﺣﻠـﻪ‬ ‫ﻛﺄ‪‬ــﺎ ﺗﻘــﻮﻝ ﻫــﺬﺍ ﻛﻠــﻪ‬
‫ﻓﺪﻋﻚ ﻣﻦ ﺯﺧﺮﻑ ﺃﻫـﻞ ﺍﻹﻓـﻚ‬ ‫ﻛﻘﻮﳍﻢ ﻣﻦ ﻗﺒـﻞ ﺃﻫـﻞ ﺍﻟـﺸﺮﻙ‬
‫ـﻮﻑ‬
‫ـﻞ ﳐـ‬
‫ـﻪ ﻭﺟـ‬
‫ـﺐ ﻣﻨـ‬
‫ﻭﺍﻟﻘﻠـ‬ ‫ﻭﻛﻞ ﻣـﻦ ﺟـﺎﺀ ﺑـﻪ ﻳﻄـﻮﻑ‬
‫ﺗﻘﻄــﻊ ﻣﻨــﻪ ﻗﻄــﻊ ﻟﻠــﺸ ‪‬ﻲ‬ ‫ﻭﺭﲟــﺎ ﺟــﺎﺀﻭﺍ ﺑﻜــﺒﺶ ﺣــﻲ‬
‫ﻫﻮ ﺍﳊـﺮﺍﻡ ﺯﻳـﺪ ﻓﻴـﻪ ﺍﻟﻌﻘﺒـﺔ‬ ‫ﻣﻦ ﻗﺒﻞ ﺃﻥ ﺗﻘﻄـﻊ ﻣﻨـﻪ ﺍﻟﺮﻗﺒـﺔ‬
‫ﻣﻨﺼﻮﺏ ﻳﺎ ﻣﻘﺒﻮﺭ ﻓﺎﺷﻒ ﻭﻟـﺪﻱ‬ ‫ﻭﺫﺍﻙ ﺑﺎﻟــﺼﻴﺎﺡ ﻗﻠــﱯ ﻛﺒــﺪﻱ‬
‫ﻟﻘــﺎﻡ ﺣﻴــﹰﺎ ﳍﻔــﹰﺎ ﻳــﺴﻘﻴﻜﺎ‬ ‫ﻫﻴﻬﺎﺕ ﻟـﻮ ﳝﻠـﻚ ﺃﻥ ﻳـﺸﻔﻴﻜﺎ‬
‫)‪(١‬‬
‫ﺇﺫﺍ ﺭﺃﻳﺖ ﺍﳉﻤﻊ ﰲ ﺃﺭﺽ ﺍﳉﻨـﺪ‬ ‫ﻭﺫﺏ ﻣﻦ ﺍﳊﺰﻥ ﻭﻣﺖ ﻣﻦ ﺍﻟﻜﻤـﺪ‬
‫ﻳﻘــﺪﻣﻬﺎ ﻣﺮﻋــﻲ)‪ (٢‬ﻭﺍﳍــﺪﺍﺭ‬ ‫ﺣــﲔ ﺃﺗــﻰ ﺍﻟﻮﻓــﻮﺩ ﻭﺍﻟــﺰﻭﺍﺭ‬
‫)‪(٣‬‬
‫ﻇﻠﻢ ﺑﻪ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺮﺏ ﺍﻋﺘﺪﻭﺍ‬ ‫ـﺪ‬
‫ـﺮﻳﺢ ﻳﻌﺒـ‬
‫ـﻮﺍﻥ ﺿـ‬
‫ـﻦ ﻋﻠـ‬
‫ﻭﻻﺑـ‬
‫)‪(٤‬‬
‫ﻣﻦ ﻛﻞ ﺻﻘﻊ ﺣﺎﺿـﺮ ﻭﺑـﺎﺩﻱ‬ ‫ﻭﺍﻟﻌﺎﻛﻔﻮﻥ ﻋﻨـﺪ ﻗـﱪ ﺍﳍـﺎﺩﻱ‬

‫)‪ (1‬ﺍﳉﻨﺪ‪ :‬ﻣﻦ ﺃﻋﻤﺎﻝ ﺗﻌﺰ ﺑﻪ ﻣﺴﺠﺪ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻟﻪ ﺯﻳﺎﺭﺓ ﻣﺒﺘﺪﻋﺔ ﺗﻘﺎﻡ ﺃﻭﻝ ﲨﻌﺔ ﻣﻦ ﺭﺟﺐ ﰲ ﻛﻞ ﺳﻨﺔ‪ ،‬ﻭﳛﻀﺮﻫﺎ ﺍﻟﻨﺎﺱ ﻣﻦ ﻛـﻞ‬
‫ﻼ ﺍﳌﺴﺠﺪ ﺑﺎﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﳛﲕ ﺭﺅﻭﺱ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﻄﺮﻗﻴﺔ ﺃﻭﺭﺍﺩﻫﻢ ﺍﻟﺸﺮﻛﻴﺔ‪.‬‬ ‫ﻣﻜﺎﻥ ﺣﱴ ﻣﻦ ﺧﺎﺭﺝ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﺗﻘﺎﻡ ﺍﻷﺳﻮﺍﻕ ﻭﳝ ﹰ‬
‫)‪ (2‬ﺍﳌﺮﻋﻲ ﻫﻮ ﳏﻤﺪ ﻋﻠﻰ ﻣﺮﻋﻲ ﺷﺎﻓﻌﻲ ﺍﳌﺬﻫﺐ ﻳﻌﻤﻞ ﻋﻠﻰ ﺇﺣﻴﺎﺀ ﻫﺬﻩ ﺍﳋﺮﺍﻓﺎﺕ‪ ،‬ﻭﻣﺎ ﻣﻦ ﺯﻳﺎﺭﺓ ﺇﻻ ﻭﻟﻪ ﻓﻴﻬﺎ ﻣﺸﺎﺭﻛﺔ‪ ،‬ﻛﺬﻟﻚ ﺍﳍﺪﺍﺭ ﳍـﻢ ﺃﺭﺑﻄـﺔ‬
‫ﻳﺮﺑﻮﻥ ﻓﻴﻬﺎ ﻣﺮﻳﺪﻳﻬﻢ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﱰﺍﻫﺎﺕ ﺍﻟﺴﺨﻔﻴﺔ‪.‬‬
‫)‪ (3‬ﺃﲪﺪ ﺑﻦ ﻋﻠﻮﺍﻥ‪ :‬ﺿﺮﳛﻪ ﺑﻴﻔﺮﺱ ﻣﻦ ﺑﻼﺩ ﺗﻌﺰ‪ ،‬ﻗﺎﻝ ﺍﻟﻔﻘﻴﻪ ﺯﻳﺪ ﺍﳌﻮﺷﻜﻲ‪:‬‬
‫ﻭﺫﺍ ﺍﺑﻦ ﻋﻠﻮﺍﻥ ﻭﺫﺍ ﺍﳌﻨﻜﺮ‬ ‫ﻳﺎ ﻋﲔ ﻫﺬﺍ ﺍﻟﺼﻨﻢ ﺍﻷﻛﱪ‬
‫ﺇﻥ ﺍﻟﻨﺼﺎﺭﻯ ﺛﻠﺜﻮﺍ ﺭ‪‬ﻢ ﻭﺃﻟﻒ ﺭﺏ ﻋﻨﺪﻧﺎ ﻳﺬﻛﺮ ‪.‬‬
‫)‪ (4‬ﺍﳍﺎﺩﻱ ﻟﺪﻳﻦ ﺍﷲ ﳛﲕ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺍﳊﺴﲏ ﺍﻟﻌﻠﻮﻱ ﺍﻟﺮﺳﻲ‪ ،‬ﻭﻟﺪ ﺑﺎﳌﺪﻳﻨﺔ ﻭﻧﺰﻝ ﺻﻌﺪﺓ ﺳﻨﺔ )‪٢٨٣‬ﻫـ( ﻭﺣﻜﻢ ﻭﻧﻮﺩﻱ ﺑـﺄﻣﲑ ﺍﳌـﺆﻣﻨﲔ‬
‫ﻭﺗﻮﰲ ﺑﺼﻌﺪﺓ ﻭﺩﻓﻦ ﲜﺎﻣﻌﻬﺎ‪ ،‬ﻏﻠﺖ ﻓﻴﻪ ﺍﻟﺸﻴﻌﺔ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﳑﺎ ﺭﺃﻳﺖ ﻣﻜﺘﻮﺑﹰﺎ ﻋﻠﻰ ﻗﱪﻩ‪:‬‬
‫ﻏﺮﺳﺖ ﳏﺒﺘﻬﺎ ﲜﻮﻑ ﻓﺆﺍﺩﻱ‬ ‫ﺑﻠﺪﻱ ﻭﺃﺭﺽ ﺃﺣﺒﱵ ﻳﺎ ﺣﺎﺩﻱ‬
‫ﺃﻓﻀﺎﳍﺎ ﻗﱪ ﺍﻹﻣﺎﻡ ﺍﳍﺎﺩﻱ‬ ‫ﻓﺎﻗﺖ ﳏﺎﺳﻨﻬﺎ ﺍﻟﺒﻼﺩ ﻭﺯﺍﺩ ﻣﻦ‬
‫ﻭﺟﻼ ﺑﻨﻮﺭ ﺍﻟﻘﻠﺐ ﻛﻞ ﻓﺴﺎﺩ‬ ‫ﻃﻮﰉ ﻟﻌﺒﺪ ﺯﺍﺭ ﻣﺸﻬﺪ ﺻﻌﺪﺓ‬
‫ﳝﺲ ﺗﺮﺏ ﺍﳍﺎﴰﻲ ﻭﻳﻨﺎﺩﻱ‪.‬‬ ‫ﻳﺪﻧﻮ ﻭﻳﺒﺘﺪﺉ ﺍﻟﺴﻼﻡ ‪‬ﻴﺒﺔ ﻭ‬
‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
‫‪٦٥‬‬
 ‫ﻣﻦ ﺃﺟﻞ ﻫـﻮﺩ)‪ (١‬ﻓﺮﻳـﺔ ﻭﺩﺟـﻞ‬ ‫ﲝﻀﺮﻣﻮﺕ ﻛـﻢ ﻳﻘـﺎﻡ ﺍﳊﻔـﻞ‬
‫ـﻀﺎﻫﻲ‬
‫ـﻪ ﻳــ‬
‫ـﱪﻫﻢ ﻟﺒﻴﺘــ‬
‫ﻓﻘــ‬ ‫ـﲑ ﺍﷲ‬
‫ـﻮﻥ ﻟﻐــ‬
‫ـﻮﻡ ﳛﺠــ‬
‫ﻗــ‬
‫ﻣــﺎ ﺳــﻨﻬﺎ ﳏﻤــﺪ ﺃﻭ ﻫــﻮﺩ‬ ‫ﻫــﺬﻱ ﺃﻣــﻮﺭ ﺳــﻨﻬﺎ ﺍﻟﻴﻬــﻮﺩ‬
‫ﻭﻋﻦ ﺃﺻﻮﻝ ﺍﻟـﺸﺮﻙ ﻭﺍﻟﻔﺤـﺸﺎﺀ‬ ‫ﻛﻴﻒ ﻭﻗﺪ ‪‬ـﻰ ﻋـﻦ ﺍﻹﻃـﺮﺍﺀ‬
‫ﻭﻗــﺎﻝ ﺇﱐ ﻋﺒــﺪ ﺫﻱ ﺍﻟﻌﻠــﻮ‬ ‫ﻭﺣــﺬﺭ ﺍﻷﻣــﺔ ﻣــﻦ ﻏﻠــﻮ‬
‫ﻭﻟﻴﺲ ﻓﻴﻬﻢ ﻗـﻂ ﻣـﻦ ﻳﻌﺘـﺮﺽ‬ ‫ﻭﺍﻟﻨﺎﺱ ﻋﻦ ﻫﺪﻱ ﺍﻟﻜﺘﺎﺏ ﺃﻋﺮﺿﻮﺍ‬
‫ﻟﻜﻲ ﻳﻨـﺎﻝ ﻣﻨـﻪ ﺣﻈـﹰﺎ ﺯﺍﺋـﺪﺍ‬ ‫ﻭﺍﻟﻴﻮﻡ ﺟﺎﺀ ﻣـﻦ ﻳﻘـﻴﻢ ﺍﳌﻮﻟـﺪﺍ‬
‫)‪(٢‬‬
‫ﻫﺬﺍ ﻷﻫﻞ ﺍﻟﻔﻘﺮ ﻣﻦ ﻛـﻞ ﺍﻟﻌـﺮﺏ‬ ‫ﻛﺎﻟﺪﻳﺒﻌﻲ ﻭﺍﻟﱪﺯﳒﻲ ﻭﺍﻟﻌـﺰﺏ‬
‫)‪(٣‬‬
‫ﻓﻬــﻮ ﻟــﻪ ﺃﻫــﻞ ﺑــﻪ ﺣــﺮﻱ‬ ‫ﻭﺍﳌﲑﻏــﲏ ﻳﻘــﺮﺃﻩ ﺍﻟﻐــﲏ‬
‫ﻭﻛﻞ ﻣﻦ ﻛﺎﻧـﺖ ﳍـﻢ ﺃﻟﺒـﺎﺏ‬ ‫ﺗﻔﺎﺿــﻞ ﻳﺪﻓﻌــﻪ ﺍﻟﻜﺘــﺎﺏ‬
‫ﻓﺈ‪‬ـــﺎ ﻭﺍﷲ ﻏـــﻲ ﻭﻓـــﱳ‬ ‫ﻓﺎﻧﺘﺒﻬﻮﺍ ﻳﺎ ﺳـﺎﺩﰐ ﺃﻭﱄ ﺍﻟﻔﻄـﻦ‬
‫ﳌﻮﻟــﺪ ﺍﻟــﻨﱯ ﻭﻗــﺖ ﺷــﻌﺮﻫﻢ‬ ‫ﻭﻳﺰﻋﻤــﻮﻥ ﺃ ﱠﻥ ﻋﻨــﺪ ﺫﻛــﺮﻫﻢ‬
‫ـﻴﻢ‬
‫ـﺪﻩ ﻳﻬــ‬
‫ـﻬﻢ ﺑﻮﺟــ‬
‫ﻭﻛﻠــ‬ ‫ﳛــﻀﺮﻫﻢ)‪ (٤‬ﻧﺒﻴﻨــﺎ ﺍﻟﻜــﺮﱘ‬
‫ـﻪ‬
‫ـﺔ ﺃﻭ ﻳﺘﻴــ‬
‫ـﻴﺲ ﰲ ﺑﺮﺩﻳــ‬
‫ﳝــ‬ ‫ـﻪ‬
‫ـﺴﻴﺪ ﺍﻟﻔﻘﻴــ‬
‫ـﻮﻡ ﺍﻟــ‬
‫ﰒ ﻳﻘــ‬
‫ـﺴﺎﳘﺎ‬
‫ـﺸﺮﹰﺍ ﻣــ‬
‫ﻣﺮﺣﺒــﹰﺎ ﻣﺒــ‬ ‫ـﺎ‬
‫ـﺎﻡ ﻗﺎﺋﻤـ‬
‫ـﲔ ﺍﻷﻧـ‬
‫ـﺴﺘﻮﻱ ﺑـ‬
‫ﻭﻳـ‬
‫ـﻪ‬
‫ـﻦ ﻋﻠﻮﻣـ‬
‫ـﺐ ﻣـ‬
‫ـﻬﻢ ﻳﻄﻠـ‬
‫ﻭﻛﻠـ‬ ‫ﻭﻳﻨــﺸﺪﻭﻥ ﺍﻟــﺸﻌﺮ ﰲ ﻗﺪﻭﻣــﻪ‬
‫ﻭﺑﺎﺗﺒﺎﻋﻨـــﺎ ﺍﻟـــﻨﱯ ﺃﻟﺰﻣـــﺎ‬ ‫ـﺎ‬
‫ـﺪﻧﺎ ﻭﻋﻠﻤـ‬
‫ـﻦ ﺃﺭﺷـ‬
‫ـﺒﺤﺎﻥ ﻣـ‬
‫ﺳـ‬
‫ﻷﻥ ﺃﻫــﻞ ﺍﳉﻬــﻞ ﺷــﺮ ﺃﻫــﻞ‬ ‫ﻭﻛﻢ ‪‬ﺎﻧﺎ ﻋـﻦ ﺻـﻔﺎﺕ ﺍﳉﻬـﻞ‬
‫ﻣﻦ ﻋﻠـﻢ ﻣﻮﻻﻧـﺎ ﺑـﻪ ﺗـﺴﻮﺩﻭﺍ‬ ‫ـﺘﻔﻴﺪﻭﺍ‬
‫ـﺎ ﺍﺳـ‬
‫ـﺎ ﻗﻮﻣﻨـ‬
‫ـﺬﻟﻜﻢ ﻳـ‬
‫ﻟـ‬

‫)‪ (1‬ﺯﻳﺎﺭﺓ ﻗﱪ ﺍﻟﻨﱯ ﻫﻮﺩ ﺃﻭ ﻫﻮ ﺍﳊﺞ ﺇﱃ ﻗﱪ ﺍﻟﻨﱯ ﻫﻮﺩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻨﺎﺳﻚ ﺗﺒﺪﺃ ﻣﻦ ﻟﻴﻠﺔ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺭﺟﺐ‪ ،‬ﻭﺍﻷﻳﺎﻡ ﺍﶈﺪﺩﺓ ﻫـﻲ‬
‫ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺎﺷﺮ ﻣﻦ ﺷﻌﺒﺎﻥ ﻟﻜﻞ ﻳﻮﻡ ﻃﻘﻮﺱ ﻭﻣﻨﺎﺳﻚ ﺍﺑﺘﺪﻋﻮﻫﺎ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ‪ ،‬ﻭﻟﻠﺸﻴﺦ ﺃﲪﺪ ﺑﻦ ﺣﺴﻦ ﺍﳌﻌﻠﻢ ﺭﺳـﺎﻟﺔ‬
‫ﲰﺎﻫﺎ‪) :‬ﺍﻟﻜﺸﻒ ﺍﳌﺒﲔ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﻟﻘﺒﻮﺭﻳﲔ‪ ،‬ﺯﻳﺎﺭﺓ ﻫﻮﺩ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺒﺪﻉ ﻭﺍﳌﻨﻜﺮﺍﺕ(‪.‬‬
‫)‪ (2‬ﺍﻟﺪﻳﺒﻌﻲ ﻭﺍﻟﱪﺯﳒﻲ ﻭﺍﻟﻌﺰﺏ‪ :‬ﻣﻮﺍﻟﺪ ﻣﻨﺴﻮﺑﺔ ﻣﻦ ﻧﺜﺮ ﻭﻧﻈﻢ ﺗﺘﺤﺪﺙ ﻋﻦ ﺳﲑﺓ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲟﺰﻳﺪ ﻣﻦ ﺍﻟﻐﻠﻮ‪ ،‬ﻭﻗﺮﺍﺀ‪‬ﺎ ﰲ ﺍﳌﻮﺍﻟـﺪ‬
‫ﺍﻟﺼﻐﲑﺓ ﺍﻟﻘﻠﻴﻠﺔ ﺍﳊﻀﻮﺭ‪.‬‬
‫)‪ (3‬ﺍﳌﲑﻏﲏ‪ :‬ﻧﺴﺒﺔ ﺇﱃ ﻣﺆﻟﻔﻪ‪ ،‬ﻭﻳﺪﻋﻲ ﺃﻧﻪ ﺭﺃﻯ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻣﻨﺎﻣﻪ ﻭﺃﻧﻪ ﺃﻣﺮﻩ ﺑﻜﺘﺎﺑﺔ ﺍﳌﲑﻏﲏ‪ ،‬ﻭﺃﻥ ﳚﻌﻞ ﺇﺣﺪﻯ ﻗﻮﺍﻓﻴﻪ ﻧﻮﻧﺎﹰ‪ ،‬ﻭﺍﻷﺧﺮﻯ‬
‫ﻫﺎﺀ ‪‬ﻴﺔ‪ ،‬ﻭﺍﻟﻘﺎﺭﺉ ﻟﻠﻤﻮﻟﺪ ﻳﺘﺨﺬ ﻋﻠﻴﻪ ﺃﺟﺮﹰﺃ ﻣﻦ ﺍﻟﺬﻱ ﺩﻋﺎﻩ ﻭﺍﳌﲑﻏﲏ ﰲ ﺍﻟﻐﺎﻟﺐ ﻻ ﻳﻘﺮﺀﻭﻧﻪ ﺇﻻ ﻟﻸﻏﻨﻴﺎﺀ‪.‬‬
‫)‪ (4‬ﻋﻨﺪﻣﺎ ﻳﺬﻛﺮ ﺍﻟﻨﺎﻇﻢ ﻣﻮﻟﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﻮﻟﻪ‪) :‬ﻭﻭﻟﺪ( ﻳﺴﺘﻮﻭﻥ ﻗﻴﺎﻣﹰﺎ ﻣﻌﺘﻘﺪﻳﻦ ﺣﻀﻮﺭﻩ ﺍﻟﺸﺮﻳﻒ ﻭﻳﺮﺣﺒﻮﻥ )ﻣﺮﺣﺒﹰﺎ ﻳﺎﳌـﺼﻄﻔﻰ ﻳـﺎ‬
‫ﻣﺴﻬﻼ‪) (..‬ﻣﺮﺣﺒﹰﺎ ﺟﺪ ﺍﳊﺴﻴﲏ ﻣﺮﺣﺒﹰﺎ‪ .....‬ﻣﺮﺣﺒﹰﺎ ﻳﺎ ﻧﻮﺭ ﻋﲏ ﻣﺮﺣﺒﺎ( ﻭﻳﺴﻴﺌﻮﻥ ﺍﻷﺩﺏ ﺑﺘﻐﺰﳍﻢ ﲝﻀﺮﺗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺗﺮﺵ ﺍﻟﻌﻄﻮﺭ ﻭﻳﻔﻮﺡ‬
‫ﺍﻟﺒﺨﻮﺭ ﻭﳛﺼﻞ ﺍﳉﺬﺏ ﻭﺍﻟﻜﺸﻒ ﻭﺍﻟﱪﻛﺔ ﺑﺰﻋﻤﻬﻢ‪ ،‬ﻭﳍﻢ ﻋﻨﺪ ﺫﻟﻚ ﺃﺣﻮﺍﻝ ﺷﻴﻄﺎﻧﻴﺔ ﻣﻦ ﺗﻠﺒﻴﺲ ﺇﺑﻠﻴﺲ ﻋﻠﻴﻬﻢ ﳉﻬﻠﻬﻢ‪.‬‬
‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
‫‪٦٦‬‬
 ‫)‪(١‬‬
‫ﳑﺎ ﺃﺭﻯ ﻣﻦ ﺳـﺎﻛﻦ ﺍﳉﺮﺍﺣـﻲ‬ ‫ﻭﻛﻢ ﻳﺰﻳـﺪ ﺍﳉﻬـﻞ ﰲ ﺟﺮﺍﺣـﻲ‬
‫ﻭﻛــﻢ ﻟــﻪ ﻗﻠــﻮ‪‬ﻢ ﲤﻴــﻞ‬ ‫ﻓــﻴﻬﻢ ﺧﺒﻴــﺚ ﻣﺎﻟــﻪ ﻣﺜﻴــﻞ‬
‫ﻭﻫﻮ ﻟـﺪﻯ ﺍﻟﻌـﻮﺍﻡ ﺫﻭ ﻣﻜﺎﻧـﺔ‬ ‫ﻳﻌﻤــﻞ ﺑﺎﻟــﺴﺤﺮ ﻭﺑﺎﻟﻜﻬﺎﻧــﺔ‬
‫ﻭﻫــﻮ ﺧﺒﻴــﺚ ﺃﻣــﺮﻩ ﺟﻠــﻲ‬ ‫ﻷﻧـــﻪ ﰲ ﻋـــﺮ ﻓﻬـــﻢ ﻭﱄ‬
‫ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋـﺔ ﰲ ﺍﻷﺣـﻮﺍﻝ‬ ‫ـﺎﻝ‬
‫ـﺬﻝ ﺍﳌــ‬
‫ـﻪ ﺑﺒــ‬
‫ﻭﻳﺪﻋﻤﻮﻧــ‬
‫ﻓﺄﻳﻦ ﻣﻦ ﺑﺎﳊﻖ ﰲ ﺍﻟﻘـﻮﻡ ﺻـﺪﻉ‬ ‫ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﺸﺮﻙ ﻭﻳﻨـﺸﺮ ﺍﻟﺒـﺪﻉ‬
‫)‪(٢‬‬
‫ﻭﻳﻞ ﻟـﻪ ﺇﻥ ﱂ ﻳﺘـﺐ ﰒ ﺳـﻘﺮ‬ ‫ﻭﻳﻌﻠﻦ ﺍﳌـﻴﻼﺩ ﰲ ﺷـﻬﺮ ﺻـﻔﺮ‬
‫ﺟﺎﺀ ﺇﻟﻴﻬـﺎ ﻣـﻦ ﺑﻌﻴـﺪ ﻭﺍﻧﺘﻤـﻰ‬ ‫ﻭﻟﻴﺲ ﻣـﻦ ﺃﻫـﻞ ﺍﻟـﺒﻼﺩ ﺇﳕـﺎ‬
‫ﻭﺍﳋﺒﺚ ﻣـﻦ ﺃﻋﻤـﺎﳍﻢ ﻳﻔـﻮﺡ‬ ‫ﻭﻫــﺆﻻﺀ ﺷــﺮﻫﻢ ﻣﻔــﻀﻮﺡ‬
‫ﻓﻴﻤﺎ ﻣﻀﻰ ﰲ ﺍﻟﺪﻫﺮ ﺃﻫـﻞ ﺿـﺮ‬ ‫ﻛﺬﻟﻜﻢ ﻗﺪ ﻛـﺎﻥ ﺃﻫـﻞ ﺍﻟـﺸﺮ‬
‫ﻛﻢ ﻳﻈﻬﺮﻭﻥ ﺍﳋﲑ ﻭﺍﻷﺻﻞ ﺧـﺪﻉ‬ ‫ﻭﺍﺭﺟﻊ ﺇﱃ ﺍﻟﺘﺎﺭﻳﺦ ﰲ ﺃﻫﻞ ﺍﻟﺒـﺪﻉ‬
‫)‪(٣‬‬
‫ﳏﺬﺭﹰﺍ ﺳـﻮﺀ ﺻـﻨﻴﻊ ﺍﻟﻌﻮﺑـﻞ‬ ‫ﻭﰲ ﺭﺩﺍﻉ ﺍﺻﺪﻉ ﻭﺻﺢ ﻭﻭﻟـﻮﻝ‬
‫)‪(٤‬‬
‫ﻓﻤﻦ ﻣﻦ ﺍﻟﻘـﻮﻡ ﻟـﺬﻟﻜﻢ ﻳﻌـﻲ‬ ‫ﻭﻛﻢ ﻳﺒـﺎﻟﻐﻮﻥ ﰲ ﺍﺑـﻦ ﺍﻟﺰﻳﻠﻌـﻲ‬
‫ـﺸﻬﻮﺭ‬
‫ـﺎﻫﺮ ﻣـ‬
‫ـﺪﻳﻬﻢ ﻇـ‬
‫ـﻮ ﻟـ‬
‫ﻭﻫـ‬ ‫ـﻪ ﺯﻭﺭ‬
‫ـﺬﺏ ﻭﻓﻴـ‬
‫ـﻪ ﻛـ‬
‫ـﻮ ﺃﻧـ‬
‫ﻭﻫـ‬
‫)‪(٥‬‬
‫ﺃﻛﺬﻭﺑﺔ ﻣﻔـﻀﻮﺣﺔ ﻣـﺸﺘﻬﺮﺓ‬ ‫ﻓﻬﻮ ﺇﻣـﺎﻡ ﻣـﻦ ﺭﺟـﺎﻝ ﻋـﺸﺮﺓ‬
‫)‪(٦‬‬
‫ﺍﻗﺼﺮ ﻓﻤﺎ ﺗﻌﻈـﻴﻤﻬﻢ ﺑﻨـﺎﻓﻌﻲ‬ ‫ﲰــﺎﻫﻢ ﺍﻟــﻨﱯ ﻻﺑــﻦ ﺍﻟﻴــﺎﻓﻌﻲ‬

‫)‪ (1‬ﺍﳉﺮﺍﺣﻲ ﻣﺪﻳﻨﺔ ﺗﻘﻊ ﺟﻨﻮﺏ ﺯﺑﻴﺪ‪ ،‬ﻓﻴﻬﺎ ﻛﺎﻫﻦ ﺳﺎﺣﺮ ﻏﺮﻳﺐ‪ ،‬ﻻ ﻳﻌﺮﻑ ﺃﺻﻠﻪ ﻭﻻ ﻣﻦ ﺃﻳﻦ ﺃﺗﻰ‪ ،‬ﻳﺴﻤﻰ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺸﺎﺫﱄ ﻳﻌﻈﻤﻪ ﺩﳘﺎﺀ ﺍﻟﻨـﺎﺱ‬
‫ﻭﺍﻟﺘﺠﺎﺭ ﺍﳉﻬﻼﺀ ﻭﻣﻦ ﻻ ﻋﻠﻢ ﻟﻪ ﻭﻻ ﺩﻳﻦ ﻣﻦ ﺍﳌﺴﺌﻮﻟﲔ‪.‬‬
‫)‪ (2‬ﻟﻪ ﻗﺼﺮ ﻛﺒﲑ ﻻ ﻳﻔﺘﺤﻪ ﺇﻻ ﻟﻠﻤﻮﻟﺪ‪ ،‬ﻭﳜﺼﺺ ﺟﺰﺀﹰﺍ ﻣﻦ ﺍﳌﺎﺋﺪﺓ ﻟﻠﺠﻦ‪ ،‬ﻭﻳﺪﻓﻊ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﺍﻟﺜﲑﺍﻥ ﻭﺍﻟﻜﺒﺎﺵ ﻭﺗﺄﺗﻴﻪ ﻣﻦ ﻛﻞ ﻣﻜﺎﻥ‪ ،‬ﻭﻳﻘﻴﻢ ﺍﳌﻮﻟـﺪ ﰲ‬
‫ﺛﺎﻟﺚ ﻋﺸﺮ ﻣﻦ ﺻﻔﺮ ﻣﻦ ﻛﻞ ﻋﺎﻡ‪ ،‬ﻭﻳﺬﻫﺐ ﺇﱃ ﻗﱪ ﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻋﻤﺮ ﺍﻟﺸﺎﺫﱄ ﲟﺪﻳﻨﺔ ﺍﳌﺨﺎ ﻋﻠﻰ ﺳﺎﺣﻞ ﺍﻟﺒﺤﺮ ﺍﻷﲪﺮ ﻟﻠﻘﻴﺎﻡ ﺑﺰﻳﺎﺭﺗﻪ‪.‬‬
‫ﻼ ﻣﻦ ﺃﻫﻠﻪ ﻳﻨﺎﻡ ﰲ ﺃﺣﻮﺍﺵ ﺍﻟﺒﻘﺮ ﻭﺍﳊﻤﲑ ﻓﺎﺗﻔﻘﺖ ﻟـﻪ ﺃﺣـﻮﺍﻝ‬ ‫)‪ (3‬ﺍﻟﻌﻮﺑﻠﻲ‪ :‬ﻛﺎﻫﻦ ﺳﺎﺣﺮ ﻣﺸﻬﻮﺭ ﺃﻣﺮﻩ ﺑﺮﺩﺍﻉ ﲟﺤﺎﻓﻈﺔ ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﻛﺎﻥ ﰲ ﺻﻐﺮﻩ ﻣﻬﻤ ﹰ‬
‫ﺷﻴﺎﻃﻴﻨﻪ‪ ،‬ﻭﻫﻮ ﺳﺎﺣﺮ ﺫﺍﻉ ﺃﻣﺮﻩ‪ ،‬ﻳﺄﺗﻴﻪ ﺍﻟﻐﺎﻭﻭﻥ ﻣﻦ ﻛﻞ ﻣﻜﺎﻥ‪.‬‬
‫)‪ (4‬ﻋﻠﻲ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺰﻳﻠﻌﻲ ﺃﺑﻮ ﺍﳊﺴﻦ ﻗﱪﻩ ﺟﻬﺔ ﺍﻟﻠﺤﻴﺔ ﺑﻘﺮﻳﺔ ﺍﻟﺴﻼﻣﺔ‪.‬‬
‫)‪ (5‬ﻭﺍﻟﻌﺸﺮﺓ ﻣﻦ ﺍﻷﻭﻟﻴﺎﺀ ﺍﻵﰐ ﺫﻛﺮﻫﻢ ﻛﺎﻟﻌﺸﺮﺓ ﺍﳌﺒﺸﺮﻳﻦ ﺑﺎﳉﻨﺔ ﺇﻥ ﱂ ﻳﻜﻮﻧﻮﺍ ﺃﻋﻈﻢ‪ ...‬ﻛﻤﺎ ﺳﻴﺄﰐ‪ ،‬ﻓﻘﺪ ﲰﺎﻫﻢ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻠﻴـﺎﻓﻌﻲ‬
‫ﺣﺴﺐ ﺯﻋﻤﻬﻢ ﻭﱂ ﻳﺬﻛﺮ ﺃﺣﺪﹰﺍ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻛﻤﺎ ﺳﻴﺄﰐ‪ ...‬ﻓﻴﺎ ﻟﻠﻌﺠﺐ‪.‬‬
‫)‪ (6‬ﻳﺬﻛﺮ ﺻﺎﺣﺐ ﻃﺒﻘﺎﺕ ﺍﳋﻮﺍﺹ ﰲ ﺗﺮﲨﺔ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺳﻌﺪ ﺍﻟﻴﺎﻓﻌﻲ ﺹ )‪ (١٧٢‬ﺃﻧﻪ ﳌﺎ ﺣﺞ ﺯﺍﺭ ﻣﺪﻳﻨﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﰉ ﺃﻥ ﻳﺪﺧﻞ‬
‫ﺣﱴ ﻳﺄﺫﻥ ﻟﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺮﺃﻯ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﳌﻨﺎﻡ ﺑﻌﺪ ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﻳﻮﻣﹰﺎ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﻋﺒﺪ ﺍﷲ ﺃﻧﺎ ﰲ ﺍﻟـﺪﻧﻴﺎ ﻧﺒﻴـﻚ ﻭﰲ‬
‫ﺍﻵﺧﺮﺓ ﺷﻔﻴﻌﻚ‪ ،‬ﻭﰲ ﺍﳉﻨﺔ ﺭﻓﻴﻘﻚ ﻭﺍﻋﻠﻢ ﺃﻥ ﻋﺸﺮﺓ ﺃﻧﻔﺲ ﻣﻦ ﺯﺍﺭﻫﻢ ﻓﻘﺪ ﺯﺍﺭﱐ ﻭﻣﻦ ﺟﻔﺎﻫﻢ ﻓﻘﺪ ﺟﻔﺎﱐ‪ ،‬ﻓﻘﻠﺖ ﻣﻦ ﻫﻢ؟ ﻓﻘﺎﻝ‪ :‬ﲬﺴﺔ ﻣﻦ ﺍﻷﺣﻴـﺎﺀ‬
‫ﻭﲬﺴﺔ ﻣﻦ ﺍﻷﻣﻮﺍﺕ‪ ،‬ﻓﻘﻠﺖ ﻣﻦ ﺍﻷﺣﻴﺎﺀ؟ ﻗﺎﻝ‪ :‬ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺍﻟﻄﻮﺷﻲ ﺻﺎﺣﺐ ﺣﻠﻲ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﻣﻨﺼﻮﺭ ﺑﻦ ﺟﻌﺪﺍﺭ ﺻﺎﺣﺐ ﺣﺮﺽ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﻋﺒـﺪ ﺍﷲ‬
‫ﺍﳌﺆﺫﻥ ﺻﺎﺣﺐ ﻣﻨﺼﻮﺭﺓ ﺍﳌﻬﺠﻢ‪ ،‬ﻭﺍﻟﻔﻘﻴﻪ‪ :‬ﻋﻠﻲ ﺑﻦ ﻋﻤﺮ ﺍﻟﺰﻳﻠﻌﻲ ﺻﺎﺣﺐ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺍﻟﻨﻬﺎﺭﻱ ﺻﺎﺣﺐ ﺑﺮﻉ‪) .‬ﻭﳌـﺎ ﺯﺍﺭ ﺍﻟﻴـﺎﻓﻌﻲ‬
‫ﺍﻟﻨﻬﺎﺭﻱ ﺃﺷﺮﻑ ﻋﻠﻴﻪ ﺍﻟﻨﻬﺎﺭﻱ ﻣﺘﺒﺴﻤﹰﺎ ﻭﻗﺎﻝ‪ :‬ﻣﺮﺣﺒﹰﺎ ﺑﺮﺳﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ..‬ﻭﺳﺄﻟﻪ ﻋﻦ ﺍﻷﻣﻮﺍﺕ ﻓﺴﻤﺎﻫﻢ ﻟﻪ‪ :‬ﺃﺑﻮ ﺍﻟﻐﻴﺚ ﺑﻦ ﲨﻴﻞ‪،‬‬
‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
‫‪٦٧‬‬
 ‫ﺃﻳﻀﹰﺎ ﻭﰲ ﺍﻷﺣﻴـﺎﺀ ﺷـﻲﺀ ﻣﻨـﻬﺎ‬ ‫ـﻬﺎ‬
‫ـﻮﺍﺕ ﻓﺎﲰﻌﻨـ‬
‫ـﺬﺍ ﻣ ـﻊ ﺍﻷﻣـ‬
‫ﻫـ‬
‫)‪(١‬‬
‫ﻭﻫــﻮ ﻣﻘــﺎﻡ ﻗــﻴﻢ ﻣﺮﻏــﻮﺏ‬ ‫ـﺼﻮﺏ‬
‫ـﺎ ﻣﻨـ‬
‫ـﺔ ﳍـ‬
‫ـﻞ ﻗﺮﻳـ‬
‫ﻓﻜـ‬
‫ﻓﺎﲰﻊ ﻓـﺪﺍ ﺍﻹﺳـﻼﻡ ﺃﻣـﻲ ﻭﺃﰊ‬ ‫ﻭﻟﻔﻆ ﻣﻨﺼﻮﺏ ﺍﺷﺘﻘﺎﻕ ﺍﻟﻨـﺼﺐ‬
‫ﺑﺎﻟﻨــﺬﺭ ﻭﺍﻟــﺪﻋﺎﺀ ﻭﺍﻟــﻴﻤﲔ‬ ‫ﻛﻲ ﻳﻌﺒﺪ ﺍﳌﻨـﺼﻮﺏ ﺑﻌـﺪ ﺣـﲔ‬
‫ـﺪﻉ‬
‫ـﻰ ﻳـ‬
‫ـﻞ ﻟﻴﻠـ‬
‫ـﻬﻢ ﻟﻮﺻـ‬
‫ﻭﻛﻠـ‬ ‫ﻫﺬﺍ ﻭﻛﻢ ﻗﺪ ﺃﺣﺪﺛﻮﺍ ﻣـﻦ ﺑـﺪﻉ‬
‫ﺛــﻼﺙ ﺃﻳــﺎﻡ ‪‬ــﺎ ﺳــﺮﻭﺭ‬ ‫ـﺬﻭﺭ‬
‫ـﻪ ﻧـ‬
‫ـﺎﺕ ﻟـ‬
‫ـﻦ ﻣـ‬
‫ـﻞ ﻣـ‬
‫ﻓﻜـ‬
‫ﻧﺒﺪﺃ ﻣـﻊ ﺍﻟﻘـﺮﺁﻥ ﺷـﺮﺏ ﺍﻟـﱭ‬ ‫ﻧﻘــﺮﺃ ﻛــﻞ ﻟﻴﻠــﺔ ﺑــﺎﻟُﻴﻤﻦ‬
‫ﳏﺪﺛـــﺔ ﺷـــﻨﻴﻌﺔ ﻗﺒﻴﺤـــﺔ‬ ‫ﻭﳔــﺘﻢ ﺍﻷﻳــﺎﻡ ﺑﺎﻟﺬﺑﻴﺤــﺔ‬
‫ﻛﺄﳕــﺎ ﰲ ﺍﻟﺘــﺮﻙ ﻣﻨــﻬﺎ ﺇﲦــﺎ‬ ‫ﻭﺭﲟــﺎ ﺗــﺸﻖ ﻟﻜــﻦ ﺣﺘﻤــﺎ‬
‫)‪(٢‬‬
‫ﳏــﻞ ﻛــﻞ ﻣﺄﻛــﻞ ﺣــﺮﺍﻡ‬ ‫ﻭﻫﻞ ﲰﻌﺖ ﻳﺎ ﺃﺧـﻲ ﺑـﺎﻟﺮﺍﻣﻲ‬
‫ـﻬﺎﺋﻢ‬
‫ـﺪﻯ ﺍﻟﺘـ‬
‫ـﺎﺭ ﻟـ‬
‫ـﺮﻩ ﺟـ‬
‫ﻭﺃﻣـ‬ ‫ﻳــﺄﻣﺮ ﺑﺎﻟــﺸﺮﻙ ﻭﺑــﺎﻟﻌﺰﺍﺋﻢ‬
‫)‪(٣‬‬
‫ـﺔ‬
‫ـﺬﺍﻙ ﺧﺎﻓﻴـ‬
‫ـﺄﺗﻴﲏ ﺑـ‬
‫ـﺎﻝ ﺗـ‬
‫ﻭﻗـ‬ ‫ﻭﻳﺪﻋﻲ ﻋﻠـﻢ ﺍﻟﻐﻴـﻮﺏ ﺍﻟـﺸﺎﻓﻴﺔ‬
‫ﻭﻳــﺴﻤﺮ ﺍﳉﻤﻴــﻊ ﻟﻴــﻞ ﺃﻧــﺲ‬ ‫ـﺮﺱ‬
‫ـﻪ ﰲ ﺍﻟﻌـ‬
‫ـﺆﺗﻰ ﺑـ‬
‫ـﺎ ﻳـ‬
‫ﺃﻭﻝ ﻣـ‬
‫ﺇﱃ ﺍﻟــﺼﺒﺎﺡ ﺩﻭﻥ ﻧــﻮﻡ ﺃﻭ ﺃﱂ‬ ‫ﻳﻘﻮﻡ ﻓﻴﻬﻢ ﻓـﻮﻕ ﺳـﺎﻕ ﻭﻗـﺪﻡ‬
‫)‪(٤‬‬
‫ﻭﻛﻠﻬﻢ ﻣـﻦ ﻛـﺸﻔﻪ ﳜـﺎﻑ‬ ‫ﺇﱃ ﺍﻟـــﺼﺒﺎﺡ ﰒ ﺍﻻﻧـــﺼﺮﺍﻑ‬
‫ﻳﻜﻮﻥ ﺳـﺮﹰﺍ ﻋﻨـﺪﻩ ﻗـﺪ ﻋﻠﻤـﺎ‬ ‫ﻷﻧــﻪ ﰲ ﺯﻋﻤﻬــﻢ ﻳﻌﻠــﻢ ﻣــﺎ‬
‫)‪(٥‬‬
‫ﻭﱂ ﻳــﺴﺮ ﻗــﻂ ﺇﱃ ﻣــﺼﻠﻰ‬ ‫ـﻪ ﻣــﺎ ﺻــﻠﻰ‬
‫ـﺪ ﺃﺗــﻰ ﺑﺄﻧـ‬
‫ﻭﻗـ‬
‫)‪(٦‬‬
‫ﻭﻋﻦ ﺧﻔﺎﻳﺎ ﺍﻟﺒﻴـﺖ ﻛـﺎﻟﺒﻮﺍﺋﻖ‬ ‫ﻭﻳــﺴﺄﻟﻮﻧﻪ ﻋــﻦ ﺍﻟــﺴﺮﺍﺋﻖ‬
‫ﻣﱴ ﻳﻜـﻦ ﰲ ﺍﻟـﺴﻬﻞ ﻭﺍﻟﻨﺠـﻮﺩ‬ ‫ﻭﻋــﻦ ﻧــﺰﻭﻝ ﺍﳌﻄــﺮ ﺍﳌﻌﻬــﻮﺩ‬

‫ﻭﺍﻟﻔﻘﻴﻪ‪ :‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻤﺮ ﺍﻟﻨﻬﺎﺭﻱ‪ ،‬ﻭﺍﻟﻔﻘﻴﻪ‪ :‬ﺃﲪﺪ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﻋﺠﻴﻞ‪ ،‬ﻭﺍﻟﺸﻴﺦ‪ :‬ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺍﳊﻜﻤﻲ‪ ،‬ﻭﺍﻟﻔﻘﻴﻪ‪ :‬ﳏﻤﺪ ﺑﻦ ﺣـﺴﲔ ﺍﻟﺒﺠﻠـﻲ‪،‬‬
‫ﻭﺍﻟﻔﻘﻴﻪ‪ :‬ﺇﲰﺎﻋﻴﻞ ﺍﳊﻀﺮﻣﻲ‪ .‬ﻗﺎﻝ ﺍﻟﻴﺎﻓﻌﻲ‪ :‬ﻓﺄﺗﻴﺖ ﺍﻷﺣﻴﺎﺀ ﻓﺤﺪﺛﻮﱐ‪ ،‬ﻭﺃﺗﻴﺖ ﺍﻷﻣﻮﺍﺕ ﻓﺤﺪﺛﻮﱐ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﳌﺎ ﺭﺟﻊ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻭﻗﻒ ﻋﻠﻰ ﺑﺎ‪‬ﺎ ﺃﺭﺑﻌﺔ ﻋﺸﺮ‬
‫ﻳﻮﻣﺎﹰ‪ ،‬ﻓﺮﺃﻯ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ‪ :‬ﺯﺭﺕ ﺍﻟﻌﺸﺮﺓ؟ ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ‪.‬‬
‫)‪ (1‬ﺍﳌﻨﺼﻮﺏ ﻫﻮ ﺍﻟﻘﻴﻢ ﻋﻠﻰ ﺍﻟﻘﱪ ﺣﺎﻝ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﻳﺮﺟﻊ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﰲ ﺣﺎﺟﺎ‪‬ﻢ ﻛﺎﳌﺮﺽ ﻭﳓﻮﻩ‪.‬‬
‫)‪ (2‬ﻛﺎﻫﻦ ﺷﺎﻋﺮ ﻟﻠﺸﻌﺮ ﺍﻟﻨﺒﻄﻲ ﻣﺪﻉ ﻟﻌﻠﻢ ﺍﻟﻐﻴﺐ ﻧﺴﺒﺔ ﺇﱃ ﻗﺒﻴﻠﺔ ﺍﻟﺮﻣﺔ‪ ،‬ﻭﺍﲰﻪ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﻭﻣﻦ ﺑﻌﺪﻩ ﺍﲰﻪ ﳛﲕ‪ ،‬ﻭﻗﺪ ﻫﻠﻜﺎ‪ ،‬ﻭﺍﻟﻴﻮﻡ ﺣﻔﻴﺪﻩ ﻳﻘـﻮﻡ‬
‫ﻣﻘﺎﻣﻬﻤﺎ‪.‬‬
‫)‪ (3‬ﺧﺎﻓﻴﺔ‪ :‬ﺃﻱ‪ :‬ﺟﻨﻴﺔ‪ ،‬ﺻﺮﺡ ﺑﺬﻟﻚ ﰲ ﺷﻌﺮﻩ‪ ،‬ﻭﺍﻟﻨﺎﺱ ﻳﻘﺮﻭﻥ ﻭﻻ ﻳﻨﻔﻮﻥ ﺃﻥ ﻟﻪ ﺟﻨﺎﹰ‪ ،‬ﻭﳍﻢ ﰲ ﺫﻟﻚ ﺣﻜﺎﻳﺎﺕ‪.‬‬
‫)‪ (4‬ﺍﻟﻜﺸﻒ ﻋﻠﻢ ﻣﺎ ﻳﻀﻤﺮﻩ ﺍﻹﻧﺴﺎﻥ ﺃﻭ ﻳﻌﻤﻠﻪ ﰲ ﺧﻔﺎﺀ ﻭﻫﻮ ﺍﻟﻐﻴﺐ‪ ،‬ﺃﻱ‪ :‬ﻳﻜﺸﻒ ﳍﻢ ﺍﻟﻐﻴﺐ"" ﻭﻋﻨﺪﻫﻢ ﺃﻥ ﺍﻟﻜﺸﻒ ﻣﻨﻘﺒﺔ ﻣﻦ ﻣﻨﺎﻗـﺐ ﺍﻷﻭﻟﻴـﺎﺀ‬
‫ﻭﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﻻ ﺷﻚ ﰲ ﺃﻥ ﺍﺩﻋﺎﺀ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﻛﻔﺮ ﺑﺎﷲ ﺍﻟﻌﻈﻴﻢ‪.‬‬
‫)‪ (5‬ﺷﻬﺪ ﺑﺬﻟﻚ ﻣﻦ ﻋﺎﺻﺮﻩ‪.‬‬
‫)‪ (6‬ﺍﻟﺪﻭﺍﻫﻲ ﻭﺍﳌﻘﺼﻮﺩ ﺳﺆﺍﻟﻪ ﻋﻤﺎ ﺣﺪﺙ ﰲ ﺑﻴﻮ‪‬ﻢ ﻣﻦ ﺷﺮﻭﺭ ﻭﺳﺮﻗﺔ ﻭﺯﻧﺎ ﻭﻏﲑﻩ‪.‬‬
‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
‫‪٦٨‬‬
 ‫)‪(١‬‬
‫ـﺎﺟﺢ‬
‫ﻟﻠـﺴﺎﺩﺓ ﺍﻷﻛـﺎﺭﻡ ﺍﳉﺤـ‬ ‫ﻓﻴــﺄﻣﺮ ﺍﻟــﺴ ﱠﺆﺍﻝ ﺑﺎﻟــﺬﺑﺎﺋﺢ‬
‫ﳝــﻀﻲ ﺇﱃ ﺍﻟــﺼﺒﺎﺡ ﺑﺎﻟﺘﻤــﺎﻡ‬ ‫ﺟﻮﺍﺑــﻪ ﺑﺎﻟــﺸﻌﺮ ﻭﺍﻹﳍــﺎﻡ‬
‫)‪(٢‬‬
‫ﻭﻳﻜــﺘﻢ ﺍﻟــﺴﺎﺋﻞ ﺇﻻ ﳒــﻮﻯ‬ ‫ﻭﻗﺪ ﻳـﺴﻤﻮﻥ ﺍﳉـﻮﺍﺏ ﻓﺘـﻮﻯ‬
‫ـﺮ‬
‫ـﻞ ﺧﺎﺳـ‬
‫ـﺴﺮ ﺫﺍﻙ ﻛـ‬
‫ـﻢ ﻳـ‬
‫ﻭﻛـ‬ ‫ـﻀﻤﺎﺋﺮ‬
‫ـﻮﺀ ﰲ ﺍﻟـ‬
‫ـﺸﻒ ﺍﳌﺨﺒـ‬
‫ﻓﻴﻜـ‬
‫ﻭﻫــﻢ ﻳــﺼﺪﻗﻮﻥ ﺩﻭﻥ ﺭﻳــﺐ‬ ‫ـﺐ‬
‫ـﺮ ﺍﻟﻐﻴـ‬
‫ـﺒﻌﺾ ﺃﻣـ‬
‫ـﱪﻫﻢ ﺑـ‬
‫ﳜـ‬
‫ﰲ ﻭﻗﺘــﻪ ﺃﻣــﺎﻣﻬﻢ ﻋﻼﻧﻴــﺔ‬ ‫ﻭﺭﲟــﺎ ﻳﻔــﻀﺢ ﺃﻣــﺮ ﺍﻟﺰﺍﻧﻴــﺔ‬
‫ـﻖ‬
‫ـﻦ ﻳﻄﻴـ‬
‫ـﻮﺍﻝ ﻣـ‬
‫ـﺎﺭ ﻭﺍﻷﻫـ‬
‫ﻓﺎﻟﻨـ‬ ‫ﻳﺎ ﻗﻮﻣﻨﺎ ﻣـﻦ ﺟﻬﻠﻜـﻢ ﺃﻓﻴﻘـﻮﺍ‬
‫ﻓــﺎﺗﺒﻊ ﺍﳊــﻖ ﺗﻔــﺰ ﺑــﺎﻟﺮﺑﺢ‬ ‫ﻭﺍﳊﻖ ﺑـﺎﺩ ﻣﺜـﻞ ﻧـﻮﺭ ﺍﻟـﺼﺒﺢ‬
‫ﻭﺑﺎﺕ ﻳـﺪﻋﻮ ﺍﷲ ﺧﻮﻓـﹰﺎ ﻭﺍﻟﺘﺠـﺎ‬ ‫ﻟﻮ ﻗﺎﻡ ﻣﻮﺳﻰ ﺩﺍﻋﻴـﹰﺎ ﺫﻭﻱ ﺍﳊﺠـﺎ‬
‫ﻳﺪﻋﻮﺍ ﺇﻟﻪ ﺍﳋﻠـﻖ ﺭﺑـﹰﺎ ﻭﺍﺣـﺪﹰﺍ‬ ‫ﻭﺑﺎﺕ ﻋﻴﺴﻰ ﺭﺍﻛﻌـﹰﺎ ﻭﺳـﺎﺟﺪﹰﺍ‬
‫ﻳﻘﺮﺃ ﻣـﺎ ﺃﻧـﺰﻝ ﻣـﻦ ﺭﺏ ﺍﳌـﻨﻦ‬ ‫ﻭﺟــﺎﺀ ﺩﺍﻭﺩ ﺑــﺼﻮﺗﻪ ﺍﳊــﺴﻦ‬
‫ﻭﺻﺎﺣﺐ ﺍﳌﻠﺔ ﻣـﻦ ﺧـﲑ ﻣـﻀﺮ‬ ‫ﻭﺃﻣﻬﻢ ﻣﻦ ﺑﻌـﺪﻩ ﺳـﻴﺪ ﺍﻟﺒـﺸﺮ‬
‫ﻳﺒﻜﻮﻥ ﻣﻦ ﻫﻮﻝ ﺍﻷﻣﻮﺭ ﺍﻟـﺸﺎﺋﻜﺔ‬ ‫ـﺔ‬
‫ـﻢ ﻣﻼﺋﻜـ‬
‫ـﻔﹰﺎ ﺧﻠﻔﻬـ‬
‫ـﺎﻡ ﺻـ‬
‫ﻭﻗـ‬
‫ﺇﱃ ﺍﻟﻘﻠﻴــﻞ ﻣــﻦ ﺫﻭﻱ ﺍﻟﻔــﻼﺡ‬ ‫ـﺼﺒﺎﺡ‬
‫ـﺪﻫﻢ ﺇﱃ ﺍﻟـ‬
‫ـﺎﻡ ﻋﻨـ‬
‫ـﺎ ﻗـ‬
‫ﻣـ‬
‫ﺑﺬﺑﺢ ﺷـﺎﺓ ﻓﻮﻗﻬـﺎ ﺣـﲔ ﺗـﺘﻢ‬ ‫ـﺎﻟﺘﺰﻡ‬
‫ـﺮ ﻓـ‬
‫ـﺮﹰﺍ ﻟﺒﺌـ‬
‫ـﺸﺄ ﺣﻔـ‬
‫ﻭﺇﻥ ﺗـ‬
‫ﻋﻨﺪ ﺩﺧﻮﻝ ﺍﻟﺒﻴـﺖ ﺣـﲔ ﻳـﺒﲎ‬ ‫ﺴﻜﲎ‬
‫ﻭﻣﺜﻠــﻬﺎ ﻛــﺬﻟﻜﻢ ﰲ ﺍﻟــ ُ‬
‫ـﺎﻷﻣﻦ‬
‫ـﺪﻫﺎ ﺑـ‬
‫ـﺲ ﺑﻌـ‬
‫ـﻲ ﲢـ‬
‫ﻭﻛـ‬ ‫ﺩﻓﻌﹰﺎ ﻟـﺸﺮ ﺳـﺎﻛﻦ ﻣـﻦ ﺟـﻦ‬
‫)‪(٣‬‬
‫ﺑﻘﺎﺅﻫــﺎ ﰲ ﻋﻤﺮﻧــﺎ ﺷــﺮﻳﻄﺔ‬ ‫ـﺔ‬
‫ـﺪ ﺍﻟﺮﺑﻴﻄـ‬
‫ـﻮﺕ ﺗﻮﺟـ‬
‫ﻭﰲ ﺍﻟﺒﻴـ‬
‫ﲪﺪﹰﺍ ﳌـﻦ ﺃﺑـﺪﻯ ﻟﻨـﺎ ﻏﻮﺍﻫـﺎ‬ ‫ﻭﺇﻥ ﲤــﺖ ﺳﻴــﺸﺘﺮﻱ ﺳــﻮﺍﻫﺎ‬
‫ﻣﻦ ﺧﺎﻟﻒ ﺍﻟﺸﺮﻁ ﻓﺬﺍﻙ ﺍﳌﻌﺘـﺪﻱ‬ ‫ﻭﻻ ﺗﻜــﻦ ﺇﻻ ﺑﻜــﺒﺶ ﺃﺳــﻮﺩ‬
‫)‪(٤‬‬
‫ـﺎﺭﻱ‬
‫ـﺒﻼﺩ ﺟـ‬
‫ـﺮﻁ ﰲ ﺍﻟـ‬
‫ﻭﺫﺍﻙ ﺷـ‬ ‫ﻭﺍﻟﺪﻳﻚ ﺩﻳﻚ ﺃﺑﻴﺾ ﻋـﺸﺎﺭﻱ‬
‫ﻷ‪‬ـــﺎ ﺣﺮﻳـــﺼﺔ ﺃﻣﻴﻨـــﺔ‬ ‫ـﺔ‬
‫ـﻮﻡ ﺑﺎﻟﻘﺮﻳﻨـ‬
‫ـﺴﻤﻰ ﺍﻟﻴـ‬
‫ـﺪ ﺗـ‬
‫ﻭﻗـ‬

‫)‪ (1‬ﺍﳉﺤﺎﺟﺢ‪ :‬ﺍﻷﻛﺎﺭﻡ ﻭﺍﳌﻘﺼﻮﺩ ‪‬ﻢ ﻫﻨﺎ ﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﳌﻘﺒﻮﺭﻳﻦ ﰲ ﺍﻷﺿﺮﺣﺔ‪.‬‬

‫)‪ (2‬ﺍﻟﻨﺠﻮﻯ ﺍﳊﺪﻳﺚ ﺳﺮﺍﹰ‪ ،‬ﻓﺎﻟﺴﺎﺋﻞ ﻳﺪﻓﻊ ﻣﺒﻠﻐﹰﺎ ﻣﻦ ﺍﳌﺎﻝ ﰲ ﺍﻟﺴﻤﺮ ﻭﻳﻔﺘﻴﻪ ﺍﻟﻜﺎﻫﻦ ﻋﻠﻰ ﻣﺎ ﰲ ﺿﻤﲑﻩ‪ ،‬ﻓﺈﻥ ﺃﺻﺎﺏ ﻭﺇﻻ ﺿﻞ ﻳﻀﺮﺏ ﻣﻦ ﻭﺍﺩ ﻟﻴﺨﺒﻂ ﰲ‬
‫ﺁﺧﺮ ﻭﺭﲟﺎ ﻳﻄﻠﺐ ﺍﻟﺴﺎﺋﻞ ﻣﺎﻟﻪ‪ ،‬ﻭﺍﻟﺴﺆﺍﻝ ﻟﻴﺲ ﻋﻦ ﺩﻳﻦ‪ ،‬ﻓﺎﳌﺴﺌﻮﻝ ﺃﻗﺮﺏ ﺇﱃ ﺷﻖ ﻭﺳﻄﻴﺢ ﻛﺎﻫﻨﺎ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻷﻭﱃ‪ ،‬ﻭﺇﳕﺎ ﻳﺴﺄﻝ ﻋﻦ ﻭﻟﺪﻩ ﺃﻫﻮ ﺍﺑﻨﻪ ﺃﻡ ﻻ‪،‬‬
‫ﻭﻋﻦ ﻧﺴﺒﻪ‪ ،‬ﻭﻋﻦ ﺿﺎﻟﺘﻪ ﻭﻋﻦ ﺳﺒﺐ ﻣﺮﺿﻪ ﻭﳓﻮﻩ‪.‬‬
‫)‪ (3‬ﺍﻟﺮﺑﻴﻄﺔ‪ :‬ﻭﺗﺴﻤﻰ ﺍﻟﻘﺮﻳﻨﺔ ﰲ ﺑﻌﺾ ﺍﻟﺒﻼﺩ‪ ،‬ﻭﻳﻌﺘﻘﺪ ﻓﻴﻬﺎ ﺃ‪‬ﺎ ﺗﺪﻓﻊ ﺍﻷﺫﻯ ﻭﺍﳉﻦ ﻭﺍﳌﻮﺕ ﻋﻦ ﺍﻷﻭﻻﺩ ﻭﲡﻠﺐ ﺍﻟﺮﺯﻕ ﻭﺍﻟﱪﻛﺔ ﻷﻫﻞ ﺍﻟﺒﻴـﺖ‪ ،‬ﻭﻗـﺪ‬
‫ﻳﺮﺑﻄﻮﻥ ﺩﻳﻜﹰﺎ ﺃﺑﻴﺾ ﻟﻪ ﻋﺮﻑ ﺃﲪﺮ‪.‬‬
‫)‪ (4‬ﻋﺸﺎﺭﻱ‪ :‬ﺃﻱ ﺃﻥ ﻟﻪ ﻋﺸﺮﺓ ﺃﺻﺎﺑﻊ ﰲ ﻛﻞ ﺭﺟﻞ ﺧﻼﻑ ﺍﳌﻌﻬﻮﺩ ﻭﻗﺪ ﺭﺃﻳﺖ ﻣﺜﻞ ﺫﻟﻚ‪.‬‬
‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
‫‪٦٩‬‬
 ‫ـﺴﺪ‬
‫ـﺪﻓﻊ ﺍﳊـ‬
‫ـﻦ ﻭﺗـ‬
‫ـﻊ ﺍﳉـ‬
‫ﻭﲤﻨـ‬ ‫ـﺪ‬
‫ـﺪ ﰲ ﻛﺒـ‬
‫ـﻞ ﺟﻬـ‬
‫ـﻨﺎ ﺑﻜـ‬
‫ﲢﺮﺳـ‬
‫)‪(١‬‬
‫ﻓﺎﺫﻫﺐ ﺣﺜﻴﺜﹰﺎ ﳓﻮ ﺻﺎﺣﺐ ﺍﻟﻘﻀﺎ‬ ‫ﻭﺇﻥ ﺗﻜﻦ ﻋـﻦ ﺍﻟﻄﻌـﺎﻡ ﻣﻌﺮﺿـﹰﺎ‬
‫ﻛﺮﺍﻣــﺔ ﻓﻬــﻮ ‪‬ــﺎ ﺷــﻘﻲ‬ ‫ﻭﻫــﻮ ﺍﻟــﺬﻱ ﺃﻛﺮﻣــﻪ ﺍﻟــﻮﱄ‬
‫ﻳﻄﻠﺐ ﻣﻨﻪ ﺍﻟﻐﻮﺙ ﻳﻄﻠـﺐ ﺍﳌـﺪﺩ‬ ‫ـﺪﺩ‬
‫ـﺎﻝ ﺫﻱ ﻋـ‬
‫ـﻪ ﻟﻴـ‬
‫ـﺖ ﻓﻮﻗـ‬
‫ﻳﺒﻴـ‬
‫ـﻮﻑ‬
‫ـﺎﺑﲔ ﻭﺩﻭﻥ ﺧــ‬
‫ﺃﻭ ﺑﺎﻟﺜﻌــ‬ ‫ﻳﻜﺮﻣــﻪ ﲞﻨﺠــﺮ ﺃﻭ ﺳــﻴﻒ‬
‫ﻭﺍﻟﺴﺤﺮ ﻭﺍﻟﻌﲔ ﻭﺃﻧـﻮﺍﻉ ﺍﻟﻌﻔـﻦ‬ ‫ﻓﻴﺨﺮﺝ ﺍﻟﻄﻌﺎﻡ ﻣﻦ ﺟﻮﻑ ﺍﻟﺒـﺪﻥ‬
‫ﻭﳜــﺮﺝ ﺍﻵﻻﻡ ﻣﻨــﻬﺎ ﻭﺍﻟﻘــﺬﻯ‬ ‫ـﻞ ﺃﺫﻱ‬
‫ـﻦ ﻛـ‬
‫ـﺪﺓ ﻣـ‬
‫ـﻒ ﺍﳌﻌـ‬
‫ﻳﻨﻈـ‬
‫ﻭﻳــﻨﺠﺢ ﺍﻟﺘﻤﻮﻳــﻪ ﻭﺍﻟﺘﻌــﺮﻳﺾ‬ ‫ﻭﻋﻨــﺪﻣﺎ ﻳﺒــﺼﺮﻫﺎ ﺍﳌــﺮﻳﺾ‬
‫ﻭﻳﺘﺮﻟﻮﻧــﺔ ﻣﻜﺎﻣــﺔ ﺍﻟﺮﻓﻴــﻊ‬ ‫ﻭﻳﻜﱪ ﺍﻟﺴﺎﺣﺮ ﰲ ﻋـﲔ ﺍﳉﻤﻴـﻊ‬
‫ﺧﻮﻑ ﺍﺯﺩﻳـﺎﺩ ﺍﳌـﺮﺽ ﺍﻟـﺸﻨﻴﻊ‬ ‫ﻭﺍﳊﺠﺐ ﻟﻠﻤـﺮﺀ ﻋـﻦ ﺍﳉﻤﻴـﻊ‬
‫)‪(٢‬‬
‫ﺣﺠﺒﹰﺎ ﺷﺪﻳﺪﹰﺍ ﻻ ﻳﺮﻯ ﻓﻴـﻪ ﺃﺣـﺪ‬ ‫ﻭﳛﺠﺐ ﺍﳌﺮﻳﺾ ﺃﻧﺜـﻰ ﺃﻭ ﻭﻟـﺪ‬
‫ﺇﻻ ﺍﻟــﻮﱄ ﺍﻟــﺴﻴﺪ ﺍﳌــﺄﻣﻮﻥ‬ ‫ﻭﻻ ﻳـــﺮﺍﻩ ﺇﻧـــﻪ ﻣﻜﻨـــﻮﻥ‬
‫ﻭﻫﻮ ﳍﻢ ﺧـﲑ ﻣـﻦ ﺍﳌﺴﺘـﺸﻔﻰ‬ ‫ـﺸﻔﻰ‬
‫ـﱴ ﻳـ‬
‫ـﺮﻳﺾ ﺣـ‬
‫ـﺎﺑﻊ ﺍﳌـ‬
‫ﻳﺘـ‬
‫ﺇﻻ ﺍﻟــﺬﻱ ﺃﻋﻔــﺎﻩ ﺫﻭ ﺍﳌﻘــﺎﻡ‬ ‫ﻭﳝﻨﻌﻮﻧـــﻪ ﻣـــﻦ ﺍﻟﻄﻌـــﺎﻡ‬
‫ﺣﱴ ﻭﻟﻮ ﻗﺎﻣـﺖ ﻋﻠﻴـﻪ ﺍﻟـﺴﺎﻋﺔ‬ ‫ﻭﻻ ﻳﺮﻯ ﰲ ﺍﻟـﺼﻒ ﻭﺍﳉﻤﺎﻋـﺔ‬
‫)‪(٣‬‬
‫ـﻲ‬
‫ـﻪ ﻳﻘـ‬
‫ـﻴﺪ ﻣﻨـ‬
‫ـﻮﻉ ﺳـ‬
‫ـﻞ ﻧـ‬
‫ﻟﻜـ‬ ‫ﻭﻗﺴﻤﻮﺍ ﺍﻷﻣﺮﺍﺽ ﺑـﲔ ﺍﳋﻠـﻖ‬
‫ﻭﺫﺍﻙ ﻟـــﻶﻻﻡ ﻭﺍﻟﺰﻋـــﺎﺯﻉ‬ ‫ـﺎﺋﺢ‬
‫ـﺮ ﺍﻟﻔﺠـ‬
‫ـﺸﻔﻲ ﺃﺛـ‬
‫ـﺬﺍﻙ ﻳـ‬
‫ﻓـ‬
‫)‪(٤‬‬
‫ﻟﻜــﻞ ﻧــﻮﻉ ﺳــﻴﺪ ﻭﳛﺘــﺮﻡ‬ ‫ﺣﱴ ﺍﻟﻄﻴﻮﺭ ﻭﺍﳉـﺮﺍﺩ ﻭﺍﻟـﺮﺧﻢ‬

‫)‪ (1‬ﺻﺎﺣﺐ ﺍﻟﻘﻀﺎﺀ‪ :‬ﻟﻴﺲ ﺍﳌﻘﺼﻮﺩ ﺍﳊﺎﻛﻢ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻌﺎﻃﻞ ﺍﳉﺎﻫﻞ ﻳﻼﺯﻡ ﺍﻟﻘﱪ ﺣﱴ ﻳﻜﺮﻣﻪ ﺍﻟﻮﱄ ﲝﺮﻓﺔ‪ ،‬ﺃﻛﺜﺮ ﻫﺬﻩ ﺍﻟﻜﺮﺍﻣﺎﺕ ﺗﺄﺗﻴﻪ ﰲ ﻧﻮﻣﻪ ﺃﻭ‬
‫ﺗﺼﺒﺢ ﻋﻨﺪ ﺭﺃﺳﻪ‪ ،‬ﻛﺜﻌﺒﺎﻥ ﺃﻭ ﺣﺪﻳﺔ ﻳﻄﻌﻦ ‪‬ﺎ ﰲ ﺑﻄﻨﻪ ﻭﺭﺃﺳﻪ‪ ،‬ﻭﳜﻴﻒ ﺍﻟﻌﻮﺍﻡ ﻭﻳﺘﻜﺴﺐ ﻣﻨﻬﺎ‪ ،‬ﺃﻭ ﻳﻜﺮﻡ ﺑﺎﻟﻘﻀﺎﺀ ﻓﻴﺆﺗﻰ ﻟﻪ ﺑﺎﳌﺮﻳﺾ ﻓﻴﺄﺧﺬ ﻗﻄﻨﺔ ﻭﻳﻀﻌﻬﺎ‬
‫ﰲ ﻣﻜﺎﻥ ﺍﻷﱂ ﻭﻳﺒﺪﺃ ﻳﺘﻤﺘﻢ ﺑﺘﻌﺎﻭﻳﺬ ﺷﺮﻛﻴﺔ‪ ،‬ﻭﳜﺮﺝ ﺍﻟﻘﻄﻨﺔ ﻣﻦ ﻋﻠﻰ ﺑﻄﻦ ﺍﳌﺮﻳﺾ ﻭﻓﻴﻬﺎ ﺃﺛﺮ ﺩﻡ‪ ،‬ﺃﻭ ﺃﻭﺭﺍﻕ ﻓﻴﻬﺎ ﺳﺤﺮ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺮﻳﺾ ﺑﻌﻴـﺪﹰﺍ ﺃﺗـﻮﻩ‬
‫ﺑﻘﻄﻌﺔ ﻣﻦ ﺛﻴﺎﺑﻪ‪.‬‬
‫)‪ (2‬ﺍﳊﺠﺐ‪ :‬ﻫﻮ ﺇﺧﻔﺎﺀ ﺍﳌﺮﻳﺾ ﻭﻳﺴﻤﻰ ﳏﺠﻮﺑﺎﹰ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻣﻜﻨﻮﻥ‪ ،‬ﳛﺠﺐ ﰲ ﻣﻜﺎﻥ ﻣﻈﻠﻢ ﻻ ﲣﻠﺺ ﺇﻟﻴﻪ ﴰﺲ ﻭﻻ ﺭﻳﺢ ﻭﻻ ﺿﻮﺀ‪ ،‬ﻭﻻ ﻳـﺮﻯ ﺣـﱴ‬
‫ﺍﻟﺴﻤﺎﺀ‪ ،‬ﲢﺖ ﺭﻋﺎﻳﺔ ﺍﳌﻨﺼﻮﺏ ﺃﻭ ﺍﻟﻘﻴﻢ‪ ،‬ﻭﻻ ﻳﺪﺧﻞ ﻋﻠﻴﻪ ﺇﻻ ﻫﻮ‪ ،‬ﻭﺍﻟﻘﺎﺋﻢ ﰲ ﺧﺪﻣﺘﻪ ﻛﺄﺑﻴﻪ ﺃﻭ ﺃﻣﻪ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﳌﺮﻳﺾ ﺍﻣﺮﺃﺓ ﺷﺎﺑﺔ ﳜﻠﻮ ‪‬ﺎ ﻭﻻ ﻣﻦ ﻧﻜﲑ‬
‫ﻭﻳﺮﻯ ﻣﻨﻬﺎ ﻣﺎ ﻻ ﻳﺮﺍﻩ ﻏﲑﻩ‪.‬‬
‫)‪ (3‬ﻟﻜﻞ ﻣﺮﺽ ﺃﻫﻞ ﺑﻴﺖ ﳐﺘﺼﻮﻥ ﺑﻪ‪ ،‬ﻓﺎﻟﺸﺒﻖ‪ :‬ﻭﻫﻮ ﺩﺍﺀ ﺍﻟﻜﻠﺐ ﻟﻪ ﺃﻧﺎﺱ‪ ،‬ﻭﺃﻣﺮﺍﺽ ﺍﳊﻠﻖ ﻭﺍﳋﻮﻑ ﳍﺎ ﺃﻧﺎﺱ‪ ،‬ﻭﺃﻣﺮﺍﺽ ﺷﻴﻄﺎﻧﻴﺔ ﺗﺄﺧﺬ ﺑﺎﻷﻋـﺼﺎﺏ‬
‫ﺨ ﹾﻠ ُﻖ ﻭَﺍ َﻷ ْﻣﺮُ ((]ﺍﻷﻋﺮﺍﻑ‪.[٥٤:‬‬
‫ﻭﺍﳌﻔﺎﺻﻞ ﻛﺎﻟﺮﻭﻣﺎﺗﻴﺰﻡ ﳍﺎ ﺃﻫﻞ ﳜﺘﻞ ﻗﺮﻳﺔ ﻋﻠﻰ ﺍﻟﺴﺎﺣﻞ ﲜﻮﺍﺭ ﺍﳋﻮﺧﺔ‪ ،‬ﻭﺍﷲ ﻳﻘﻮﻝ‪ )) :‬ﺃﹶﻻ ﹶﻟﻪُ ﺍﹾﻟ َ‬
‫)‪ (4‬ﰲ ﻣﻮﺍﺳﻢ ﺍﻟﺰﺭﺍﻋﺔ ﺗﺄﰐ ﻋﺼﺎﻓﲑ ﺻﻐﲑﺓ ﻣﻬﺎﺟﺮﺓ ﺗﺄﻛﻞ ﺍﳊﺐ ﰒ ﺗﺬﻫﺐ ﺑﺎﻧﺘﻬﺎﺀ ﻣﻮﲰﻬﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺩﻭﺩﺓ ﺗﺄﻛﻞ ﺍﻷﻋﻼﻑ ﻓﻴﺬﻫﺒﻮﻥ ﺇﱃ ﺍﻟﺴﻴﺪ ﺍﻟـﺬﻱ‬
‫ﻟﻪ ﺍﺧﺘﺼﺎﺹ ﻭﻳﺪﻓﻌﻮﻥ ﻟﻪ ﻣﺎ ﺟﺮﺕ ﺑﻪ ﺍﻟﻌﺎﺩﺓ"" ﻓﻴﻔﺘﺢ ﻗﺒﻌﺘﻪ ﺃﻭ ﻛﻮﻓﻴﺘﻪ ﰒ ﻳﺮﻭﻥ ﺍﻟﻄﻴﻮﺭ ﻭﻫﻲ ﺗﺄﰐ ﻭﺗﺪﺧﻞ ﺗﻠﻚ ﺍﻟﻘﺒﻌﺔ‪ ،‬ﺃﻭ ﺍﻟﻜﻮﻓﻴﺔ" ﻭﺍﳊﻤﺪ ﷲ ﺍﻟـﺬﻱ‬
‫ﻋﺎﻓﺎﻧﺎ‪.‬‬
‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
‫‪٧٠‬‬
 ‫ـﺔ‬
‫ـﺎﳊﺮﻭﺏ ﻣﻌﻠﻨـ‬
‫ـﺎﺀﺕ ﻭﺇﻻ ﻓـ‬
‫ﺟـ‬ ‫ﲡﱮ ﺇﻟﻴـﻪ ﺍﻟﻌﺎﺋـﺪﺍﺕ ﰲ ﺍﻟـﺴﻨﺔ‬
‫ـﺴﺘﻄﻴﻊ‬
‫ـﲑ ﻳـ‬
‫ـﺮﺏ ﺍﻟﻄـ‬
‫ـﻦ ﳊـ‬
‫ﻭﻣـ‬ ‫ﻃﻴـــﻮﺭﻩ ﺇﻟـــﻴﻬﻢ ﲡـــﻲﺀ‬
‫ـﺎﺭﺍ‬
‫ـﺔ ﺟﻬـ‬
‫ـﻦ ﻓﺮﻳـ‬
‫ـﻮﺍ ﻣـ‬
‫ـﺎ ﺃﺗـ‬
‫ﲟـ‬ ‫ـﺮﺍﺭﺍ‬
‫ـﺔ ﺍﻷﺑـ‬
‫ـﻮﻫﻮﺍ ﺍﻷﺋﻤـ‬
‫ـﺪ ﺷـ‬
‫ﻗـ‬
‫)‪(١‬‬
‫ﺇﻥ ﺍﳋﺼﺎﻡ ﺑـﲔ ﻗـﻮﻡ ﺍﺷـﺘﺠﺮ‬ ‫ﻭﰲ ﺍﻟﺒﻼﺩ ﻣﺎ ﻳـﺴﻤﻰ ﺑـﺎﳍﺠﺮ‬
‫ﻳﺆﺗﻰ ﺑـﻪ ﺃﻣـﺎﻡ ﲨـﻊ ﺍﺣﺘﻔـﻞ‬ ‫ﻭﻫﻮ ﺑﻜـﺒﺶ ﺃﻭ ﺑﺜـﻮﺭ ﺃﻭ ﲨـﻞ‬
‫ﻭﻛﻢ ﻭﻛﻢ ﻣـﻦ ﺟﺎﻫـﻞ ﻣﺒـﺎﻫﻲ‬ ‫ﺃﻫــــﻞ ﻭﺍﷲ ﻟﻐــــﲑ ﺍﷲ‬
‫ﻭﺭﻣﺖ ﺳﻌﺪﹰﺍ ﻣﺎ ﺑـﻪ ﻣـﻦ ﳓـﺲ‬ ‫ـﺮﺱ‬
‫ـﻮﻡ ﺍﻟﻌـ‬
‫ـﺪ ﻳـ‬
‫ـﺮﺩ ﲢﺪﻳـ‬
‫ﻭﺇﻥ ﺗـ‬
‫ﺇﱃ ﺍﻟــﻮﺍﱄ ﺿــﺤﻮﺓ ‪‬ــﺎﺭﹰﺍ‬ ‫ـﺰﺍﺭ‬
‫ـﺼﺪ ﺍﳌـ‬
‫ـﺒﺶ ﻭﺍﻗـ‬
‫ـﻢ ﺑﻜـ‬
‫ﻓﻘـ‬
‫ﻣﻦ ﻛﻞ ﻏـﺼﻦ ﻧـﺎﻋﻢ ﻭﻣـﺎﺋﺲ‬ ‫ﻭﻳــﺬﻫﺐ ﺍﻷﻫﻠــﻮﻥ ﺑــﺎﻟﻌﺮﺍﺋﺲ‬
‫ﻭﻛﻞ ﻣﻦ ﲢﻜـﻲ ﲨـﺎﻝ ﺍﻟﺒـﺪﺭ‬ ‫ﺣﱴ ﺍﻟـﺼﻐﺎﺭ ﺃﻭ ﺑﻨـﺎﺕ ﺍﳋـﺪﺭ‬
‫ـﺎﺱ‬
‫ـﻦ ﺑـ‬
‫ـﻪ ﻣـ‬
‫ـﻴﺲ ﺑـ‬
‫ـﻪ ﻟـ‬
‫ﻭﺃﻛﻠـ‬ ‫ﳛﺜﻰ ﺍﻟﺘـﺮﺍﺏ ﻓـﻮﻕ ﻛـﻞ ﺭﺍﺱ‬
‫ـﺎﺱ‬
‫ـﺎ ﺍﻷﻛﻴـ‬
‫ـﺒﲔ ﺟﺮﻣﻬـ‬
‫ـﱴ ﻳـ‬
‫ﻣـ‬ ‫ـﺪﺍﺱ‬
‫ـﺎﻥ ﺃﻭ ﺗــ‬
‫ـﺎ ‪‬ــ‬
‫ﻗﺒﻮﺭﻧــ‬
‫ـﺮﺍﺭﺓ‬
‫ـﺎ ﺷـ‬
‫ـﻢ ﰲ ﺩﺍﺭﻧـ‬
‫ـﺸﻰ ﺗﻘـ‬
‫ﳜـ‬ ‫ـﺎﺭﺓ‬
‫ـﺴﻌﻲ ﰲ ﺍﻟﺰﻳـ‬
‫ـﻢ ﺑﺎﻟـ‬
‫ﺇﻥ ﱂ ﻧﻘـ‬
‫ﻭﻛﻴﻒ ﻧﻨﺠﻮ ﺑﻌﺪﻫﺎ ﻣـﻦ ﺑـﺆﺱ‬ ‫ﻓﺘﻨﺸﺮ ﺍﻷﺗـﺮﺍﺡ)‪ (٢‬ﻳـﻮﻡ ﺍﻟﻌـﺮﺱ‬
‫)‪(٣‬‬
‫ﺟــﺎﺀ ﺇﱃ ﳎــﺎﻣﻊ ﺍﻷﺣﺠــﺎﺭ‬ ‫ﻣﻦ ﺿﺎﻕ ﺫﺭﻋﹰﺎ ﻣـﻦ ﺃﺥ ﺃﻭ ﺟـﺎﺭ‬
‫ﰒ ﺩﻋــﺎ ﻋﻠﻴــﻪ ﺑﺎﳌــﺼﺎﺋﺐ‬ ‫ﰒ ﺷﻜﻰ ﻣﻦ ﻓﻌﻞ ﺫﺍﻙ ﺍﻟـﺼﺎﺣﺐ‬
‫ﻭﻳﻐﺮﺳﻮﻥ ﻓﻮﻗﻪ ﺑﻌـﺾ ﺍﻟـﺸﺠﺮ‬ ‫ﻳﺆﺗﻰ ‪‬ﺎ ﻣـﻦ ﻛـﻞ ﻗـﱪ ﲝﺠـﺮ‬
‫ﻟﻴـــﺴﺘﻈﻞ ﺑﻜـــﺮﺓ ﻭﻓﻴﺌـــﺎ‬ ‫ﻭﺭﲟــﺎ ﺑﻨــﻮﺍ ﻋﻠﻴﻬــﺎ ﺷــﻴﺌﹰﺎ‬
‫ﻭﺗﺄﺗــﻪ ﺍﻟــﺸﻤﻮﻉ ﻭﺍﻟﻨــﺬﻭﺭ‬ ‫ﻳﻬﺪﻯ ﺇﻟﻴـﻪ ﺍﻟـﺴﻤﻦ ﻭﺍﻟﺒﺨـﻮﺭ‬
‫ﻟﻜــﻲ ﻳﻌــﻢ ﺧــﲑﻩ ﺍﻟﻌﺒﻴــﺪﹰﺍ‬ ‫ـﺪﹰﺍ‬
‫ـﺼﻨﻢ ﺍﻟﺒﻌﻴــ‬
‫ـﻮﻥ ﺍﻟــ‬
‫ﻳﻘﺮﺑــ‬
‫ﻣﻦ ﲢﺖ ﺗﻠﻚ ﺍﻟـﺼﺨﺮﺍﺕ ﺗﺮﺑـﺔ‬ ‫ﻭﺧﺬﻣﱴ ﺟﺌﺖ ﻟﻜـﺸﻒ ﺍﻟﻜﺮﺑـﺔ‬
‫ﻭﻳﻘــﺮﺅﻭﻥ ﺑﻌــﺪ ﺫﺍﻙ ﺍﻟﻔﺎﲢــﺔ‬ ‫ﺑﻐﻴــﺔ ﻛﻮ‪‬ــﺎ ﺃﻣــﻮﺭﹰﺍ ﻧﺎﺟﺤــﺔ‬
‫ﻟﻜــﻞ ﻗــﻮﻡ ﻧــﺴﺒﺔ ﻭﺣــﺪ‬ ‫ﻟﻜــﻞ ﻗــﻮﻡ ﺳــﻴﺪ ﺃﻭ ﺟــﺪ‬

‫)‪ (1‬ﺍﳍﺠﺮ‪ :‬ﺫﺑﻴﺤﺔ ﻳﺄﰐ ‪‬ﺎ ﺍﳌﺨﻄﺊ ﻣﻦ ﺍﳋﺼﻤﲔ ﺇﱃ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﻫﻲ ﲝﺴﺐ ﺍﳌﺸﻜﻠﺔ‪ ،‬ﺇﻥ ﻛﺎﻧﺖ ﺑﲔ ﺍﺛﻨﲔ ﻛﺎﻧﺖ ﻛﺒﺸﺎﹰ‪ ،‬ﺃﻭ ﻛﺎﻧﺖ ﺑـﲔ ﺷـﻴﺨﲔ ﺃﻭ‬
‫ﻗﺒﻴﻠﺘﲔ ﻛﺎﻧﺖ ﺛﻮﺭﹰﺍ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻭﻻﺑﻦ ﺍﻷﻣﲑ ﺍﻟﺼﻨﻌﺎﱐ ﺭﺳﺎﻟﺔ ﰲ ﲢﺮﳝﻬﺎ ﺍﲰﻬﺎ‪ :‬ﻣﺴﺄﻟﺔ ﰲ ﺍﻟﺬﺑﺢ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ﻭﻏﲑﻫﺎ ﺹ )‪ (٤٣‬ﻗـﺎﻡ ﺑﺘﺤﻘﻴﻘﻬـﺎ ﻋﻘﻴـﻞ‬
‫ﺍﳌﻘﻄﺮﻱ‪ .‬ﻃﺒﻌﺔ ﻣﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﻘﺪﺱ ﺑﺼﻨﻌﺎﺀ‪.‬‬
‫)‪ (2‬ﺍﻟﺘﺮﺡ‪ :‬ﺿﺪ ﺍﻟﻔﺮﺡ ﻭﻫﻮ ﺍﳊﺰﻥ ﻭﺍﻟﺘﺄﱂ‪.‬‬
‫)‪ (3‬ﻭﻳﺴﻤﻮﻧﻪ ﺟﺎﻣﻊ ﺍﳌﺄﺛﺮ ﻭﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺮﺀ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺍﻟﻮﱄ ﻓﺈﻧﻪ ﻳﻘﻮﻡ ﺑﺄﺧﺬ ﺣﺠﺮ ﻣﻦ ﻛﻞ ﻭﱄ ﻳﺰﻭﺭﻩ ﻭﳚﻤﻊ ﻣﻦ ﺫﻟﻚ ﳎﻤﻮﻋﺔ ﻣـﻦ ﺍﻷﺣﺠـﺎﺭ‬
‫ﻓﻴﻀﻌﻬﺎ ﲢﺖ ﺷﺠﺮﺓ ﻗﺮﻳﺒﹰﺎ ﻣﻨﻪ ﻭﺭﲟﺎ ﺑﲎ ﻋﻠﻴﻬﺎ ﺷﻴﺌﹰﺎ ﰒ ﻳﻘﺼﺪﻫﺎ ﻋﻨﺪ ﺣﺪﻭﺙ ﺷﻲﺀ ﻟﻪ ﻭﻳﺘﱪﻙ ‪‬ﺎ ﻭﻳﺴﺘﺸﻔﻲ ﺑﺘﺮﺍ‪‬ﺎ‪.‬‬
‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
‫‪٧١‬‬
 ‫)‪(١‬‬
‫ﻭﺍﻟﻌﺮﺏ ﻟﻠﺴﻴﺪ ﲤـﻀﻲ ﺑﻌـﺪﻩ‬ ‫ـﺪﺓ‬
‫ـﺎﻟﻮﱄ ﺟـ‬
‫ـﺎ ﺍﻟــﺸﺮﻳﻒ ﻓـ‬
‫ﺃﻣـ‬
‫ﻭﺍﻷﺏ ﺫﺍ ﺟــﺪ ﻋﻈــﻴﻢ ﺍﶈﺘــﺪ‬ ‫ﻭﻗــﺪ ﺗﻜــﻮﻥ ﺍﻷﻡ ﺫﺍﺕ ﺳــﻴﺪ‬
‫ﳜﺸﻰ ‪‬ـﻮﺽ ﺍﳉـﺪ ﰲ ﻗـﻀﺎﺋﻪ‬ ‫ﻳــﺴﺎﺑﻖ ﺍﳉﻤﻴــﻊ ﰲ ﺇﺭﺿــﺎﺋﻪ‬
‫ﰲ ﺍﻟﺸﺮ ﻭﺍﳉـﺮﻡ ﻭﰲ ﺍﻟـﺴﺮﻳﻘﺔ‬ ‫ﻭﺇﻥ ﺗــﺮﺩ ﺃﻥ ﺗﻌــﺮﻑ ﺍﳊﻘﻴﻘــﺔ‬
‫ـﺎﻩ‬
‫ـﻞ ﺍﳉـ‬
‫ـﺴﺎﺩﺓ ﺃﻫـ‬
‫ـﺪ ﻭﺍﻟـ‬
‫ﺑﺎﳉـ‬ ‫ﻓﺎﺳــﺄﻟﻪ ﺃﻥ ﳛﻠــﻒ ﺑﻐــﲑ ﺍﷲ‬
‫ﻭﺗﻠﻚ ﰲ ﺃﻫﻞ ﺍﻟﻘـﺮﻯ ﻣـﺸﺘﻬﺮﺓ‬ ‫ﺑﲔ ﻳﺪﻱ ﺍﳌﻨـﺼﻮﺏ ﺃﻭ ﰲ ﺍﳌﻘـﱪﺓ‬
‫ﺳــﻴﻮﻓﻬﻢ ﻣــﺸﻬﻮﺭﺓ ﲤــﺪ‬ ‫ﻟﻈﻨــﻬﻢ ﺃﻥ ﺍﻟــﻮﻏﻰ ﺗــﺸﺘﺪ‬
‫ﻳﻐﻔــﺮ ﻟﻠﻌﺒــﺪ ﺇﺫﺍ ﻣــﺎ ﳚﻬــﻞ‬ ‫ﻭﺃﻥ ﺭﺏ ﺍﻟﻌــﺮﺵ ﻣﻨــﻪ ﻳﻘﺒــﻞ‬
‫ﻭﱂ ﻳﺒــﺎﻟﻮﺍ ﰲ ﺍﻧﺘــﻬﺎﻙ ﺃﻣــﺮﻩ‬ ‫ﻣﺎ ﻗﺪﺭﻭﺍ ﺍﻟﻌﻈـﻴﻢ ﺣـﻖ ﻗـﺪﺭﻩ‬
‫ﻳﻌﺮﻓــﻪ ﺍﻟــﺬﻱ ﻟﺪﻳــﻪ ﻓﻬــﻢ‬ ‫ـﻢ‬
‫ـﻮﻡ ﻋﻠـ‬
‫ـﻦ ﺍﻟﻨﺠـ‬
‫ـﺪﻫﻢ ﻣـ‬
‫ﻭﻋﻨـ‬
‫)‪(٢‬‬
‫ﲣﱪﻧــﺎ ﲟــﺎ ﻳﻜــﻮﻥ ﻣﻌﻠﻨــﺔ‬ ‫ﻧﺘﻴﺠــﺔ ﰲ ﻛــﻞ ﻋــﺎﻡ ﻭﺳــﻨﺔ‬
‫ﻭﻣــﻦ ﻳــﺬﺍﻉ ﺻــﻴﺘﻪ ﻭﳝﻠــﻚ‬ ‫ﻓﻴﻢ ﺍﻟﻐﻼﻡ ﻭﻣـﻦ ﺗـﺮﻯ ﺳـﻴﻬﻠﻚ‬
‫)‪(٣‬‬
‫ﺇﻥ ﺍ‪‬ــﻲﺀ ﻋﻨــﺪﻩ ﺧــﺴﺮﺍﻥ‬ ‫ﻭﺻﺎﺣﺐ ﺍﻟﻔﻨﺠﺎﻥ ﻣﺎ ﺍﻟﻔﻨﺠـﺎﻥ‬
‫ﺩﻳﻨﻚ ﻳﺎ ﻣـﻦ ﻋـﺪ ﰲ ﺍﻟﺮﺟـﺎﻝ‬ ‫ﲣــﺴﺮ ﺑﻌــﺪ ﻓﻘــﺪ ﺫﺍﻙ ﺍﳌــﺎﻝ‬
‫ﻳﺒﻠــﻎ ﺇﻻ ﺍﻟﻌــﺸﺮ ﺇﻥ ﺯﺍﺩ ﻓــﺴﺪ‬ ‫ـﺪ‬
‫ـﻞ ﱂ ﻳﻜـ‬
‫ـﻮﱐ ﺑﻄﻔـ‬
‫ـﻮﻝ ﺍﻳﺘـ‬
‫ﻳﻘـ‬
‫ﻛﻴﻤﺎ ﻳـﺮﻯ ﺍﻟـﺴﺎﺭﻕ ﰲ ﺍﻷﻭﺍﱐ‬ ‫ﻭﻳﻨﻈــﺮ ﺍﻟﻄﻔــﻞ ﺇﱃ ﺍﻟﻔﻨﺠــﺎﻥ‬
‫)‪(٤‬‬
‫ﺑﻔﺮﻳــﺔ ﺧﺴﻴــﺴﺔ ﻣــﺸﻴﻨﺔ‬ ‫ﻓﻴﻔــﺴﺪ ﺍﻷﻭﺍﺻــﺮ ﺍﳌﺘﻴﻨــﺔ‬
‫)‪(٥‬‬
‫ـﻮﻡ‬
‫ـﺴﻴﺪ ﰲ ﺍﻟﻴـ‬
‫ـﻢ ﺑـ‬
‫ـﻮﺍ ﳍـ‬
‫ﺃﺗـ‬ ‫ﻭﺍﳉﺪﺏ ﺇﻥ ﺣﻞ ﺑـﺄﺭﺽ ﻗـﻮﻣﻲ‬
‫ﺇﱃ ﺍﻟﻔــﻼﺓ ﻳﺘﺒﻌــﻮﻥ ﻇﻠــﻪ‬ ‫ﻭﳜﺮﺟــﻮﻥ ﺑﻌــﺪﻩ ﻭﺧﻠﻔــﻪ‬
‫ـﺮﺍﺀ‬
‫ـﻮﻡ ﰲ ﺍﻟﻌـ‬
‫ـﺎ ﺍﳌﻈﻠـ‬
‫ـﺎﻝ ﻫﻨـ‬
‫ﻗـ‬ ‫ﺣــﱴ ﺇﺫﺍ ﺍﺳــﺘﻮﻯ ﺇﱃ ﺍﻟﺒﻴــﺪﺍﺀ‬

‫)‪ (1‬ﺍﻷﺷﺮﺍﻑ ﻭﻫﻢ ﺍﻟﺴﺎﺩﺓ ﺍﳌﻨﺘﺴﺒﻮﻥ ﺇﱃ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻳﻨﺴﺒﻮﻥ ﺇﱃ ﺃﺟﺪﺍﺩﻫﻢ ﻭﺍﻟﻌﺮﺏ ﻣﻦ ﻏﲑ ﺍﻷﺷﺮﺍﻑ ﻻﺑﺪ ﻟﻜﻞ ﻗﺒﻴﻠﺔ ﻣﻨﻬﻢ ﻣﻦ ﺳﻴﺪ ﻳﻘﺼﺪﻭﻧﻪ‬
‫ﻭﻳﺰﻭﺭﻧﻪ ﻭﻳﻘﻮﻟﻮﻥ )ﻏﲑ ﺳﻴﺪﻙ ﻣﺎ ﻳﻔﻴﺪﻙ(‪.‬‬
‫)‪ (2‬ﻧﺘﻴﺠﺔ ﻓﻠﻜﻲ ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ ﻣﻬﺪﻱ ﺃﻣﲔ ﻭﺍﻵﻥ ﻭﻟﺪﻩ ﺗﻮﺯﻉ ﻭﺗﻨﺸﺮ ﰲ ﻛﻞ ﺳﻨﺔ ﻭﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺍﺩﻋﺎﺀ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﻣﺎ ﺍﷲ ﺑﻪ ﻋﻠﻴﻢ‪.‬‬
‫)‪ (3‬ﺻﺎﺣﺐ ﺍﻟﻔﻨﺠﺎﻥ‪ :‬ﺃﺣﺪ ﺍﻟﻜﻬﻨﺔ ﺍﻟﺬﻳﻦ ﳚﺪﻭﻥ ﻟﺪﺟﻠﻬﻢ ﺭﻭﺍﺟﹰﺎ ﰲ ﳎﺘﻤﻌﺎﺗﻨﺎ ﺍﳉﺎﻫﻠﺔ‪ ،‬ﻭﻫﻮ ﻏﲑ ﺻﺎﺣﺐ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ )ﻳﻔﺘﺶ( ﻛﺸﻤﺲ ﺍﳌﻌـﺎﺭﻑ‪،‬‬
‫ﻭﺇﳕﺎ ﺑﻀﺎﻋﺘﻪ ﻓﻨﺠﺎﻥ ﻭﺭﻗﻲ ﻭﺗﻌﺎﻭﻳﺬ ﺷﺮﻛﻴﺔ‪ ،‬ﻭﻳﺆﺗﻰ ﺑﻄﻔﻞ ﻳﻨﻈﺮ ﻓﻴﻪ ﻭﺍﻟﺒﺨﻮﺭ ﻣﻦ ﺣﻮﻟﻪ ﻓﺘﺮﻳﻪ ﺍﳉﻦ ﻭﺍﻟﺸﻴﺎﻃﲔ ﺻﻮﺭﺓ ﺍﻟﺴﺎﺭﻕ ﻭﺑﻴﺪﻩ ﺍﳌﺴﺮﻭﻕ‪.‬‬
‫)‪ (4‬ﻛﻢ ﺣﺼﻞ ﻣﻦ ﺍ‪‬ﺎﻣﺎﺕ ﺑﺎﻃﻠﺔ ﻟﺒﻌﺾ ﺃﻗﺎﺭﺏ ﺍﳌﺴﺮﻭﻕ ﰒ ﻳﻈﻬﺮ ﺧﻼﻓﻪ ﻭﺗﻈﻬﺮ ﺍﻟﺴﺮﻗﺔ ﻣﻊ ﻏﲑﻩ ﻭﱂ ﻳﻌﺘﱪ ﺍﳋﻠﻖ‪.‬‬
‫)‪ (5‬ﺍﳉﺪﺏ‪ :‬ﺍﻟﻘﺤﻂ ﻭﺍﳉﻔﺎﻑ ﻭﻟﻪ ﺷﺨﺺ ﻣﻌﺮﻭﻑ‪ ،‬ﻭﻳﺘﻮﺍﺭﺙ ﺃﺑﻨﺎﺅﻩ ﻣﻦ ﺑﻌﺪﻩ ﻫﺬﺍ ﺍﳌﻘﺎﻡ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺼﻼﺓ ﻟﻴﺴﺖ ﻫﻲ ﺻﻼﺓ ﺍﻻﺳﺘﺴﻘﺎﺀ ﺍﳌﺴﻨﻮﻧﺔ ﻭﺇﳕـﺎ‬
‫ﻫﻲ ﺭﻛﻌﺘﺎﻥ ﰲ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﳜﱪﻭﻧﻪ ﲟﻮﺕ ﻧﻔﺲ ﻣﻈﻠﻮﻣﺔ‪ ،‬ﻭﻳﺒﺤﺚ ﻫﻮ ﻋﻦ ﻣﻜﺎﻥ ﺣﺼﻮﻝ ﻫﺬﻩ ﺍﳌﻈﺎﱂ ﻣﻦ ﻣﻜﺎﻥ ﻵﺧﺮ‪ ،‬ﻭﻳﺬﲝﻮﻥ ﰲ ﺍﳌﻜـﺎﻥ ﺍﻟـﺬﻱ‬
‫ﺻﻠﻰ ﻓﻴﻪ‪ ،‬ﻟﺘﺮﻓﻊ ﺍﻟﻈﻠﻴﻤﺔ ﺍﳌﻮﻫﻮﻣﺔ‪.‬‬
‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
‫‪٧٢‬‬
 ‫ﲝﺜﹰﺎ ﻋﻦ ﺍﳌﻈﻠﻮﻡ ﰲ ﻛـﻞ ﺍﻟﻄـﺮﻕ‬ ‫ﰒ ﻳــﺼﻠﻲ ﺑﻌــﺪ ﺫﺍﻙ ﻳﻨﻄﻠــﻖ‬
‫ﻣﻦ ﻭﻟﺪ ﻣﻦ ﺍﻟﺰﻧـﺎ ﺃﻭ ﰲ ﺍﻟـﺴﺒﻞ‬ ‫ﻳﻘﺼﺪ ﺑﺎﳌﻈﻠﻮﻡ ﻛـﻞ ﻣـﻦ ﻗﺘـﻞ‬
‫ﺭﺩ ﺑﻘﺘﻠــﻪ ﺍﻟﻐﻴــﻮﺙ ﻭﺍﳌــﺪﺩ‬ ‫ﻭﻛــﻞ ﻗﺎﺗــﻞ ﻟﻨﻔــﺴﻪ ﻋﻤــﺪ‬
‫ـﻪ‬
‫ـﻦ ﺃﻭ ﺍﻧـ‬
‫ـﺸﺎﺓ ﻣـ‬
‫ـﺬﲝﻮﻥ ﺍﻟـ‬
‫ﻭﻳـ‬ ‫ﺣﱴ ﻳـﺼﻠﻲ ﺍﻟﻨـﺎﺱ ﰲ ﻣﻜﺎﻧـﻪ‬
‫)‪(١‬‬
‫ﻗﺪ ﺗﺪﻓﻊ ﺍﳋﲑ ﻭﲢﺠـﺐ ﺍﳌﻄـﺮ‬ ‫ﺣﱴ ﺍﻟﻜـﻼﺏ ﻭﺍﳊﻤـﲑ ﻭﺍﻟﺒﻘـﺮ‬
‫ﺗﺪﻓﻨﻪ ﺍﳌـﺮﺃﺓ ﺧﻮﻓـﹰﺎ ﻣـﻦ ﺃﺣـﺪ‬ ‫ﻭﺍﻟﺴﻘﻂ ﻣﻦ ﻃﻔﻞ ﺻـﻐﲑ ﺃﻭ ﻭﻟـﺪ‬
‫)‪(٢‬‬
‫ﺇﻥ ﱂ ﺗﻘﻢ ﺣﻠﺖ ‪‬ـﻢ ﺧـﺴﺎﺭﺓ‬ ‫ﻭﻛــﻞ ﻋــﺎﻡ ﲡــﺐ ﺍﻟﺰﻳــﺎﺭﺓ‬
‫ﺧﺸﻴﺔ ﺃﻥ ﻳﻬﻠـﻚ ﻣـﺎﻝ ﻭﻭﻟـﺪ‬ ‫ﻳﻘﻴﻤﻬــﺎ ﺍﻟﻨــﺎﺱ ﻟــﺴﻴﺪ ﺍﻟﺒﻠــﺪ‬
‫ﰲ ﺑﻠــﺪﺓ ﺍﻷﻗــﻮﺍﻡ ﺃﻭ ﰲ ﺑﺎﺩﻳــﺔ‬ ‫ﻣﻦ ﺩﻭﺭﻫـﻢ ﺇﱃ ﺍﻟﻘﺒـﻮﺭ ﺍﻟﻨﺎﺋﻴـﺔ‬
‫ﻭﻓــﻴﻬﻢ ﺍﻟﺒﻨــﺎﺕ ﻭﺍﻟــﺸﺒﺎﺏ‬ ‫ﻭﺍﻟﻄﺒــﻞ ﻭﺍﳋﻴــﻮﻝ ﻭﺍﻷﻟﻌــﺎﺏ‬
‫ﻣﻦ ﺍﻟﻄﺒـﻮﻝ ﻭﺍﻟـﺼﻴﺎﺡ ﻭﺍﻷﺫﻯ‬ ‫ﻗﻮﻟﻮﺍ ﻟﻨﺎ ﻳﺎ ﺳﺎﺩﰐ ﻫـﻞ ﻣﺜـﻞ ﺫﺍ‬
‫ﻭﻛــﻞ ﻣــﻦ ﻗــﺎﻡ ﺑــﻪ ﻳﻔــﻮﺯ‬ ‫ﰲ ﺷــﺮﻋﻨﺎ ﻣــﻦ ﺭﺑﻨــﺎ ﳚــﻮﺯ‬
‫ﻳﺄﰒ ﻣﻦ ﺟـﺎﺀ ﺑـﻪ ﻭﻣـﻦ ﺃﻣـﺮ‬ ‫ﺃﻡ ﺃﻧــﻪ ﺷــﺮ ﻋﻈــﻴﻢ ﻣــﺴﺘﻄﺮ‬
‫ﺃﺿﻞ ﺑـﻪ ﺇﺑﻠـﻴﺲ ﺟـﻞ ﺍﻟـﻮﺭﻯ‬ ‫ﺑﻞ ﺇﻧﻪ ﻳـﺎ ﻗـﻮﻡ ﺷـﻲﺀ ﻣﻔﺘـﺮﻯ‬
‫ﻭﺍﺩﻉ ﳌــﻦ ﺷــﺌﺖ ﻷﻡ ﺃﻭ ﻷﺏ‬ ‫ﺯﺭ ﺍﻟﻘﺒــﻮﺭ ﺇﳕــﺎ ﺯﺭ ﺑــﺄﺩﺏ‬
‫ﻭﺍﺑﻚ ﻭﻗﻞ ﻳﺎ ﺣﺴﺮﰐ ﻳـﺎ ﻭﻳﻠـﻲ‬ ‫ﺯﺭ ﰲ ﺍﻟﺼﺒﺎﺡ ﺃﻭ ﻓـﺰﺭ ﰲ ﺍﻟﻠﻴـﻞ‬
‫ﻣﺎﺫﺍ ﺗﺮﻯ ﺃﻋﺪﺩﺕ ﻟﻠﻴـﻮﻡ ﺍﻟﻌـﺴﺮ‬ ‫ﻏﺪﹰﺍ ﻏﺪﹰﺍ ﺃﺻـﺒﺢ ﳑـﻦ ﻗـﺪ ﻗـﱪ‬
‫ـﻞ‬
‫ـﻪ ﺧﻠﻴـ‬
‫ـﻴﺲ ﺑـ‬
‫ـﺎ ﻣﻮﻃﻨ ـﹰﺎ ﻟـ‬
‫ﻳـ‬ ‫ﻳﺎ ﻣـﻀﺠﻌﹰﺎ ﺑـﻪ ﻧـﻮﻣﻲ ﻃﻮﻳـﻞ‬
‫ﻟــﻴﺲ ‪‬ــﺎ ﺧــﻞ ﻭﻻ ﺟﻠــﻴﺲ‬ ‫ـﻴﺲ‬
‫ـﺎ ﺃﻧـ‬
‫ـﻴﺲ ‪‬ـ‬
‫ـﺮﺓ ﻟـ‬
‫ـﺎ ﺣﻔـ‬
‫ﻳـ‬

‫)‪ (1‬ﻳﺼﻠﻲ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻣﺎﺕ ﻓﻴﻪ ﺇﻧﺴﺎﻥ ﺃﻭ ﺩﺍﺑﺔ ﺃﻭ ﺧﻨﻖ ﻓﻴﻪ ﻛﻠﺐ ﺃﻭ ﺣﺒﺴﺖ ﻓﻴﻪ ‪‬ﻴﻤﺔ ﺃﻭ ﺿﺮﺑﺖ ﺣﱴ ﻣﺎﺗﺖ‪ ،‬ﻭﻻ ﺷﻚ ﺃﻥ ﻫﺬﺍ ﺣﺮﺍﻡ ﻭﻇﻠﻢ‪ ،‬ﻟﻜﻦ‬
‫ﻣﺎ ﻋﻠﻖ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺫﺑﺢ ﻭﺻﻼﺓ ﳐﺼﻮﺻﺔ ﻣﻦ ﺷﺨﺺ ﳐﺼﻮﺹ ﻭﺍﻋﺘﻘﺎﺩ ﺃﻥ ﺍﳌﻄﺮ ﻻ ﻳﱰﻝ ﺑﺴﺒﺐ ﻫﺬﺍ ﺍﻟﻈﻠﻢ ﺣﱴ ﻳﺬﺑﺢ ﻣﻜﺎﻧﻪ ﻭﻳﺼﻠﻲ ﻓﻴﻪ‪ ،‬ﳑـﺎ ﱂ‬
‫ﻳﺮﺩ ﺑﻪ ﻛﺘﺎﺏ ﻭﻻ ﺳﻨﺔ‪.‬‬
‫)‪ (2‬ﺍﻟﺰﻳﺎﺭﺓ ﰲ ﻛﻞ ﻋﺎﻡ ﻟﺴﻴﺪ ﺍﻟﺒﻠﺪ ﻣﻦ ﺍﻷﻣﻮﺍﺕ‪ ،‬ﻳﻘﻮﻡ ‪‬ﺎ ﺍﳌﻨﺼﻮﺏ‪ ،‬ﺃﻭ ﻣﻦ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ‪ ،‬ﻭﺗﺬﺑﺢ ﺍﻟﺬﺑﺎﺋﺢ ﻭﻳﺄﰐ ﺍﻟﻨﺎﺱ ﻭﳜﺮﺟﻮﻥ ﺑﺎﻟﻄﺒـﻞ ﻭﺍﻟﺰﺍﻣـﻞ‬
‫ﻭﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻭﺍﻷﻃﻔﺎﻝ ﻭﺍﻟﺴﺒﺎﻕ ﻋﻠﻰ ﺍﳋﻴﻞ ﻭﺍﻹﺑﻞ ﺣﱴ ﺇﺫﺍ ﻭﺻﻠﻮﺍ ﺍﺑﺘﻬﻞ ﺍﳌﻨﺼﻮﺏ ﻭﺩﻋﺎ ﺻﺎﺣﺐ ﺍﻟﻘﱪ‪ ،‬ﻭﺭﲟﺎ ﺣﺼﻠﺖ ﻟﻪ ﺟﺬﺑﺔ ﺃﻭ ﻗﻴﺪﺕ ﺭﺟﻼﻩ‪،‬‬
‫ﻭﺟﻲ ﻟﻪ ﺑﺎﳌﺮﺿﻰ ﻭﺍﳌﺼﺮﻭﻋﲔ ﺣﺎﻝ ﺍﻟﻜﺸﻒ ﻭﺍﳉﺬﺏ‪ ،‬ﻭﻳﻘﻴﻢ ﺑﺎﻟﻌﺮﺻﺔ ﺛﻼﺛﺎﹰ‪ ،‬ﻭﺗﻘﺎﻡ ﺳﻮﻕ ﻋﻜﺎﻅ ﻭﳎﻨﺔ ﻋﻠﻰ ﺿﺮﻳﺢ ﺍﻟﻮﱄ ﻭﻓﻮﻕ ﺍﳌﻘﺎﺑﺮ‪ ،‬ﻭﻳﺘﺨـﺬﻭ‪‬ﺎ‬
‫ﻟﻘﻀﺎﺀ ﺣﻮﺍﺋﺠﻬﻢ‪ ،‬ﻭﳛﺼﻞ ﻣﻦ ﺍﻟﻔﻮﺍﺣﺶ ﻭﺍﻟﺮﻗﺺ ﻭﺍﻻﺧﺘﻼﻁ ﻣﺎ ﺍﷲ ﺑﻪ ﻋﻠﻴﻢ‪ ،‬ﻭﻓﻮﻕ ﻫﺬﺍ ﻛﻠﻪ ﺍﻟﺸﺮﻙ ﻭﻟﻴﺲ ﺑﻌﺪﻩ ﻭﻻ ﻓﻮﻗﻪ ﺫﻧﺐ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ‪) :‬ﻷﻥ‬
‫ﳚﻠﺲ ﺃﺣﺪﻛﻢ ﻋﻠﻰ ﲨﺮﺓ ﻣﻦ ﻧﺎﺭ ﻓﺘﺤﺮﻕ ﺛﻴﺎﺑﻪ ﻓﺘﺨﻠﺺ ﺇﱃ ﺟﺴﺪﻩ ﺧﲑ ﻟﻪ ﻣﻦ ﺃﻥ ﳚﻠﺲ ﻋﻠﻰ ﻗﱪ( ﻭﻋﻨﺪ ﺍﺑﻦ ﻣﺎﺟﺔ ﻋﻦ ﻋﻘﺒﺔ ﻣﺮﻓﻮﻋﹰﺎ )ﻷﻥ ﺃﻣﺸﻲ ﻋﻠﻰ‬
‫ﲨﺮﺓ ﺃﻭﺳﻴﻒ ﻭﻷﻥ ﺃﺧﺼﻒ ﻧﻌﻠﻲ ﺑﺮﺟﻠﻲ ﺃﺣﺐ ﺇﱄ ﻣﻦ ﺃﻥ ﺃﻣﺸﻲ ﻋﻠﻰ ﻗﱪ ﻣﺴﻠﻢ ﻭﻣﺎ ﺃﺑﺎﱄ ﺃﻭﺳﻂ ﺍﻟﻘﺒﻮﺭ ﻗﻀﻴﺖ ﺣﺎﺟﱵ ﺃﻭ ﻭﺳﻂ ﺍﻟﺴﻮﻕ(‪ ،‬ﻭﺍﻟﺬﻱ ﻻ‬
‫ﻭﻟﺪ ﻟﻪ ﻳﺸﺘﺮﻱ ﻟﻪ ﺍﳌﻨﺼﻮﺏ ﻭﻟﺪﹰﺍ ﻣﻦ ﺍﻟﻮﱄ‪ ،‬ﻭﻳﻘﻮﻝ ﻟﻪ‪) :‬ﺭﺃﺱ ﺑﺮﺃﺱ(‪ ،‬ﺃﻱ‪ :‬ﺭﺃﺱ ﺩﺍﺑﺔ ﰲ ﻛﻞ ﺳﻨﺔ ﳍﺬﺍ ﺍﻟﻮﱄ ﻣﻘﺎﺑﻞ ﺍﻟﻮﻟﺪ‪ ،‬ﻓﺎﳌﻮﻟﻮﺩ ﰲ ﺧﻄﺮ "ﻭﻗﺪ ﺭﺃﻳﻨﺎ‬
‫ﻣﻦ ﻳﺼﺮﻉ ﺇﺫﺍ ﺗﺄﺧﺮ ﺍﻟﻨﺬﺭ‪ ،‬ﺣﱴ ﻳﺆﺗﻰ ﺑﻜﺒﺶ ﻭﺗﺸﻖ ﺃﺫﻧﻪ ﻓﻮﻕ ﺭﺃﺱ ﺍﻟﻄﻔﻞ ﺍﳌﺼﺮﻭﻉ ﻭﻳﺪﺍﺭ ﺑﻪ ﻓﻴﺬﻫﺐ ﻋﻨﻪ ﺷﻴﻄﺎﻧﻪ‪.‬‬
‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
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 ‫ـﺪﻩ‬
‫ـﺮﻯ ﺃﻭ ﺳـ‬
‫ـﺎ ﺗﺮﺍﺑـﹰﺎ ﰲ ﺍﻟﺜـ‬
‫ﻭﻳـ‬ ‫ﻳﺎ ﻣﺮﻗـﺪﹰﺃ ﺑـﺮﻏﻢ ﺃﻧﻔـﻲ ﺃﺭﻗـﺪﻩ‬
‫ﻭﻣﺘــﺮ ﹰﻻ ﺃﻧــﺰﻝ ﻓﻴــﻪ ﻭﺣــﺪﻱ‬ ‫ﻳﺎ ﻏﺮﺑـﺔ ﻣـﺎﱄ ‪‬ـﺎ ﻣـﻦ ﺑـﺪ‬
‫ﻭﻟــﻴﺲ ﻓﻴــﻪ ﻣﺄﻛــﻞ ﻭﻣــﺎﺀ‬ ‫ﻟــﻴﺲ ‪‬ــﺎ ﴰــﺲ ﻭﻻ ﻫــﻮﺍﺀ‬
‫ﻭﻻ ﺃﻣــﲑ ﻓــﻮﻗﻬﻢ ﻳــﺴﻮﺱ‬ ‫ﻟــﻴﺲ ‪‬ــﺎ ﺟﻨــﺪ ﻭﻻ ﺭﺋــﻴﺲ‬
‫ﺣــﱴ ﺍﻟﻐــﲏ ﺟــﺎﺭﻩ ﺍﻟﻔﻘــﲑ‬ ‫ـﺒﲑ‬
‫ـﺼﻐﲑ ﻭﺍﻟﻜـ‬
‫ـﺘﻮﻯ ﺍﻟـ‬
‫ـﺪ ﺍﺳـ‬
‫ﻗـ‬
‫ﻭﺫﻭ ﺍﳉﻤــﺎﻝ ﻟﻠﺒﻐــﻴﺾ ﻭﺍﻓــﺎ‬ ‫ـﺎﰱ‬
‫ـﺪﻩ ﺍﳌﻌـ‬
‫ـﺮﻳﺾ ﻋﻨـ‬
‫ـﱴ ﺍﳌـ‬
‫ﺣـ‬
‫ﻣﺎ ﺟﺎﻫﻬﻢ ﺳـﻠﻄﺎ‪‬ﻢ ﻣـﺎ ﺍﳌـﺎﻝ‬ ‫ـﺎﻝ‬
‫ـﺴﻦ ﻭﻻ ﲨـ‬
‫ـﻢ ﺣـ‬
‫ـﻴﺲ ﳍـ‬
‫ﻟـ‬
‫‪٣‬‬

‫ﺇﻥ ﱂ ﳚــﺊ ﺑــﺼﺎﱀ ﺍﻷﻋﻤــﺎﻝ‬ ‫ﻣﻦ ﺻﺎﺣﺐ ﺍﳊـﻀﺮﺓ ﻭﺍﳉـﻼﻝ‬

‫ﺗــﻀﺮ‪‬ﻢ ﺑﺬﻧﺒــﻬﻢ ﻋﻼﻧﻴــﺔ‬ ‫ـﺔ‬
‫ـﻀﺮ‪‬ﻢ ﺯﺑﺎﻧﻴـ‬
‫ـﺖ ﺑـ‬
‫ـﺪ ﻭﻛﻠـ‬
‫ﻗـ‬
‫ﻭﺍﻟﻘﻮﻡ ﻣﻦ ﲢـﺖ ﺍﻟﺒﻨـﺎﺀ ﺑـﺎﺩﻭﺍ‬ ‫ﻑ ﻟﺴﺨﻒ ﻣﻦ ﺑﻨـﻮﺍ ﻭﺷـﺎﺩﻭﺍ‬
‫ﺃ ً‬
‫ﺩﻋــﲏ ﺃﺑــﻮﺡ ﺑﺎﻟــﺬﻱ ﺃﺭﻳــﺪ‬ ‫ﺩﻋــﲏ ﺃﻧــﻮﺡ ﺃﻳﻬــﺎ ﺍﻟــﺴﻌﻴﺪ‬
‫ﻭﱂ ﻳــﺼﺦ ﺣﻘــﹰﺎ ﺇﱃ ﺍﳌﻨــﺎﺩﻱ‬ ‫ﺃﻧــﺎ ﺍﻟــﺬﻱ ﻓــﺮﻁ ﰲ ﺍﳌﻌــﺎﺩ‬
‫ـﻨﱵ ﻭﺩﻭﺭﻱ‬
‫ـﻦ ﻣﻬـ‬
‫ـﺴﻞ ﻋـ‬
‫ﻭﻻ ﺗـ‬ ‫ـﺼﻮﺭﻱ‬
‫ـﻞ ﻗـ‬
‫ـﺎﺓ ﻻ ﺗﻘـ‬
‫ـﺎ ﺍﳊﻴـ‬
‫ﻫﻨـ‬
‫ﺣﻴﻄﺎ‪‬ــﺎ ﺳــﻘﻮﻓﻬﺎ ﺗــﺮﺍﺏ‬ ‫ﺩﺍﺭ ﻭﻟﻜــﻦ ﻛﻠــﻬﺎ ﺧــﺮﺍﺏ‬
‫ـﺮﺍ‬
‫ـﻮﺭ ﺗﺘـ‬
‫ـﺸﻲ ﻟﻠﻘﺒـ‬
‫ـﺎﺱ ﲤـ‬
‫ﻭﺍﻟﻨـ‬ ‫ـﻊ ﻭﻛــﺴﺮﻯ‬
‫ـﻮﻙ ﺗﺒـ‬
‫ـﺎ ﺍﳌﻠـ‬
‫ﻓﻴﻬـ‬
‫ﻓﻜﻴــﻒ ﺑﺎﻟــﺪﻭﺍﺏ ﻭﺍﳍــﻮﺍﻡ‬ ‫ﻗﺪ ﻛﻨﺖ ﺃﺧﺸﻰ ﺍﻟﻌﻴﺶ ﰲ ﺍﻟﻈـﻼﻡ‬
‫ﻼ ﻣﻨﻈﻔـــﹰﺎ ﺇﻫـــﺎﰊ‬
‫ﳎﻤـــ ﹰ‬ ‫ﻛﻢ ﻛﻨﺖ ﺃﺑـﺪﻭ ﻃﻴـﺐ ﺍﻟﺜﻴـﺎﺏ‬
‫ﻋﻠــﻰ ﻓــﺮﺍﺵ ﻃﻴــﺐ ﻭﺛــﲑ‬ ‫ـﺮﻳﺮﻱ‬
‫ـﲔ ﰲ ﺳـ‬
‫ـﻞﺀ ﺍﻟﻌـ‬
‫ـﺎﻡ ﻣـ‬
‫ﺃﻧـ‬
‫ـﺎﺀ‬
‫ـﻴﺶ ﻭﺍﳍﻨـ‬
‫ـﺐ ﺍﻟﻌـ‬
‫ـﺪ ﻃﻴـ‬
‫ﻭﺑﻌـ‬ ‫ﺃﺑﻌــﺪ ﻃــﻮﻝ ﺍﻟــﺪﺍﺭ ﻭﺍﻟﻐﻨــﺎﺀ‬
‫ﻳﺎ ﺣـﺴﺮﰐ ﺇﻥ ﻃـﺎﻝ ﰊ ﺑﻼﺋـﻲ‬ ‫ﻳــﺪﺏ ﺩﻭﺩ ﺍﻷﺭﺽ ﰲ ﺃﻋــﻀﺎﺋﻲ‬
‫ﻭﻟﻴــﺘﲏ ﺃﻫــﺪﻯ ﺇﱃ ﺻــﻮﺍﺏ‬ ‫ـﺬﺍﺏ‬
‫ـﻮ ﻣـﻦ ﺍﻟﻌـ‬
‫ـﻪ ﳜﻠـ‬
‫ـﻞ ﻟﻴﺘـ‬
‫ﺑـ‬
‫ﻣﻨﺘﻈــﺮﹰﺍ ﻳﻮﻣــﹰﺎ ﺑــﻪ ﺍﳊــﺴﺎﺏ‬ ‫ﻣــﻀﻄﺠﻊ ﻭﰲ ﻓﻤــﻲ ﺍﻟﺘــﺮﺍﺏ‬
‫ﻭﺍﳉﻠﺪ ﻭﺍﻟﻌـﲔ ﻣـﻊ ﺍﻷﺿـﺮﺍﺱ‬ ‫ﺗﺴﺎﻗﻂ ﺍﻟـﺸﻌﺮ ﺍﻟـﺬﻱ ﺑﺮﺍﺳـﻲ‬
‫ـﺪﻫﺎﺀ‬
‫ـﺪﺑﲑ ﻭﺍﻟـ‬
‫ـﺎﺩ ﱄ ﺍﻟﺘـ‬
‫ـﺎ ﻋـ‬
‫ﻣـ‬ ‫ـﺎﺀ‬
‫ـﺴﻦ ﻭﻻ ‪‬ـ‬
‫ـﺎﺩ ﱄ ﺣـ‬
‫ـﺎ ﻋـ‬
‫ﻣـ‬
‫ﻣﻦ ﻭﺍﻟـﺪ ﺃﻭ ﻣـﻦ ﺃﺥ ﻣﻮﺍﺳـﻲ‬ ‫ـﺎﺱ‬
‫ـﺰ ﺍﻟﻨـ‬
‫ـﺎﱄ ﺃﻋـ‬
‫ـﻮ ﺭﺃﻯ ﺣـ‬
‫ﻭﻟـ‬
‫ﺃﻭﺍﻩ ﻟﻺﻧــﺴﺎﻥ ﻣــﺎ ﺃﺷــﻘﺎﻩ‬ ‫ﻟــﺼﺎﺡ ﻣــﺎ ﻫــﺬﺍ ﺍﻟــﺬﻱ ﺃﺭﺍﻩ‬
‫ﻳﺆﻭﻝ ﻣـﻦ ﺃﻣـﺮ ﺟـﺮﻯ ﻋﻠﻴـﻪ‬ ‫ﻳﺴﻌﻰ ﻭﻳﻨﺴﻰ ﻣـﺎ ﺍﻟـﺬﻱ ﺇﻟﻴـﻪ‬

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 ‫ـﻪ‬
‫ـﺴﺎﻥ ﰲ ﳑﺎﺗـ‬
‫ـﺄﺱ ﺍﻹﻧـ‬
‫ـﺎ ﺃﺑـ‬
‫ﻣـ‬ ‫ﻣﺎ ﺃﺗﻌـﺲ ﺍﻹﻧـﺴﺎﻥ ﰲ ﺣﻴﺎﺗـﻪ‬
‫ﺍﻓﺰﻉ ﻭﻗـﻢ ﻭﺍ‪‬ـﺾ ﺇﱃ ﺍﻟـﺼﻼﺓ‬ ‫ﻳــﺎ ﺳــﺎﻛﺮﹰﺍ ﲞﻤــﺮﺓ ﺍﳊﻴــﺎﺓ‬
‫ـﺮﹰﺍ‬
‫ـﺼﺮﺍﻁ ﻣــ‬
‫ـﺮ ﺑﺎﻟــ‬
‫ﻭﺃﻥ ﲤــ‬ ‫ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻌـــﻴﺶ ﺣـــﺮﹰﺍ‬
‫ﻭﺍﻟﻌﻤــﺮ ﻓــﺎﻥ ﻭﺍﳌﻤــﺎﺕ ﺁﰐ‬ ‫ﺍﳋــﲑ ﺩﺍﻥ ﻭﺍﳌــﲎ ﻣــﻮﺍﰐ‬
‫ﻭﻟﻦ ﻳﻔﻴـﺪ ﺍﻟـﺸﺠﻮ ﻭﺍﻟـﺸﺠﻮﻥ‬ ‫ﻟــﻦ ﺗﻨﻔــﻊ ﺍﻷﻧــﻮﺍﻝ ﻭﺍﻟﺒﻨــﻮﻥ‬
‫‪.‬‬

‫ﻳــﺎ ﺧﺎﻟﻘــﹰﺎ ﲞﻠﻘــﻪ ﻋﻠــﻴﻢ‬ ‫ﻳﺎ ﺭﺏ ﻳـﺎ ﻏﻔـﻮﺭ ﻳـﺎ ﺭﺣـﻴﻢ‬

‫ﻭﻣــﻦ ﺃﰊ ﻭﺟــﲑﰐ ﻭﻋﻤــﻲ‬ ‫ـﻲ‬
‫ـﻮﰐ ﻭﺃﻣـ‬
‫ـﻦ ﺇﺧـ‬
‫ـﻢ ﰊ ﻣـ‬
‫ﺃﺭﺣـ‬
‫ﻳﺎ ﺧﲑ ﻗﻮﻡ ﺑـﻞ ﻭﺧـﲑ ﺭﻛـﺐ‬ ‫ﻳﺎ ﺳﺎﺩﰐ ﻳﺎ ﺇﺧـﻮﰐ ﻳـﺎ ﺻـﺤﱯ‬
‫ﻭﺍﺩﻋــﻮﺍ ﻟــﻪ ﺑﺮﲪــﺔ ﻳﻘﻴﻨــﹰﺎ‬ ‫ﺑــﺮﺑﻜﻢ ﻻ ﺗﻨــﺴﻮﺍ ﺍﳌــﺴﻜﲔ‬
‫ﰒ ﺳــــﻠﻮﺍ ﺍﷲ ﻭﻻ ﲤﻠــــﻮﺍ‬ ‫ﻗﻔﻮﺍ ﻋﻠﻰ ﺍﻟﻘﱪ ﺿـﺤﻰ ﻭﺻـﻠﻮﺍ‬
‫ﻓــﺈﻧﲏ ﺍﻟﻴــﻮﻡ ﻫﻨــﺎ ﺃﺳــﲑ‬ ‫ـﲑﻭﺍ‬
‫ـﺮﺏ ﰒ ﺳـ‬
‫ـﻲ ﺍﻟﺘـ‬
‫ـﻮﺍ ﻋﻠـ‬
‫ﻫﻠـ‬
‫ﻳﺎ ﺭﺏ ﻓـﺮﺝ ﺿـﻴﻘﱵ ﻭﻛـﺮﰊ‬ ‫ـﺮﺏ‬
‫ـﲑ ﺣـ‬
‫ـﺐ ﻻ ﺃﺳـ‬
‫ـﲑ ﺫﻧـ‬
‫ﺃﺳـ‬
‫ﻟﻠﺪﻭﺩ ﻳﺮﻋﻰ ﻣـﻦ ﺩﻣـﻲ ﻭﻛﻔـﻲ‬ ‫ﻓﻘﺪ ﺃﺗﻴﺖ ﺍﻟﻴـﻮﻡ ﺣﺘـﻒ ﺃﻧـﻒ‬
‫ﻓﻄﺎﳌــﺎ ﺃﺳــﺮﻓﺖ ﰲ ﺍﻟﻨﻌــﺎﺱ‬ ‫ﺍﺣﺜﻮﺍ ﺍﻟﺘﺮﺍﺏ ﺍﻟﻴﻮﻡ ﻓـﻮﻕ ﺭﺍﺳـﻲ‬
‫ﻭﱂ ﺃﺑـــﺎﻝ ﺍﷲ ﰲ ﻛﻼﻣـــﻲ‬ ‫ـﺮﺍﻡ‬
‫ـﺮﺕ ﻟﻠﺤــ‬
‫ـﺎ ﻧﻈــ‬
‫ﻭﻃﺎﳌــ‬
‫ﻭﻟﻠﻄﺮﻳــﻖ ﺍﳊــﻖ ﻗــﺪ ﻫــﺪﺍﱐ‬ ‫ﻭﺳــﻠﻤﻮﱐ ﻟﻠــﺬﻱ ﻳــﺮﺍﱐ‬
‫ﻭﻣﺎ ﺳـﻮﻯ ﺫﺍﻙ ﻫـﻮ ﺍﻟـﺴﺮﺍﺏ‬ ‫ﻋﻘﻴــﺪﰐ ﺍﻟــﺴﻨﺔ ﻭﺍﻟﻜﺘــﺎﺏ‬
‫ﻣﻦ ﻏﲑ ﺭﺏ ﻭﺍﺣﺪ ﻓـﺮﺩ ﺻـﻤﺪ‬ ‫ﻻ ﺃﻃﻠﺐ ﺍﻟﻐﻴﺚ ﻭﻻ ﺃﺑﻐـﻲ ﺍﳌـﺪﺩ‬
‫ـﺎ ﺍﷲ‬
‫ـﺘﻐﺚ ﺇﻻ ﺑﻴـــ‬
‫ﱂ ﺃﺳـــ‬ ‫ﻣــﺎ ﻛﻨــﺖ ﺃﺭﲡــﻲ ﺳــﻮﺍﻩ‬
‫ﻭﺇﻥ ﺟﺤــﺪﺕ ﺑــﺮﻩ ﻭﺧــﲑﻩ‬ ‫ﺧﺴﺮﺕ ﺧﺒﺖ ﺇﻥ ﺭﺟﻮﺕ ﻏـﲑﻩ‬
‫ﻭﱂ ﺃﻧــﺎﺩ ﻗــﻂ ﻳﻮﻣــﹰﺎ ﺳــﺎﺩﰐ‬ ‫ﺃﻭﺣــﺪ ﺍﻟــﺮﲪﻦ ﰲ ﻋﺒــﺎﺩﰐ‬
‫ﻭﺃﻛــﺮﻩ ﺍﻟــﻀﻼﻝ ﻭﺍﻟــﺴﺒﺎﺑﹰﺎ‬ ‫ﻻ ﺃﻗــﺼﺪ ﺍﻟــﻀﺮﻳﺢ ﻭﺍﻟﻘﺒﺎﺑــﹰﺎ‬
‫ﻭﺑﺎﻟﻨــﺼﺎﺭﻯ ﺃﻣــﺔ ﺍﻟﺘﻠﻤــﻮﺩ‬ ‫ﺃﻛﻔــﺮ ﺑﺎﻟﻄــﺎﻏﻮﺕ ﻭﺍﻟﻴﻬــﻮﺩ‬
‫ﻭﺑــﺎﳉﺰﺍﺀ ﺍﳊــﻖ ﺑﺎﻟﻘــﺴﻄﺎﺱ‬ ‫ﺃﻭ ﻣــﻦ ﺑﺎﻟﺒﻌــﺚ ﻭﺑﺎﻟــﺼﺮﺍﻁ‬
‫ﻣﻨﺎﺩﻳــﹰﺎ ﰲ ﺍﻟﻨــﺎﺱ ﺑﺎﻟﺒـــﺮﺍﺀ‬ ‫ﻗﺪ ﻋﺸﺖ ﺃﺣﻴـﻲ ﻣﺒـﺪﺃ ﺍﻟـﻮﻻﺀ‬
‫ـﺎﻟﱵ‬
‫ـﺎﺩ ﹰﻻ ﻭﺑــ‬
‫ﻣﻨﺎﻓﺤـ ـﹰﺎ ﳎــ‬ ‫ﳏــﺎﻭ ﹰﻻ ﲨــﻊ ﺷــﺘﺎﺕ ﺃﻣــﱵ‬
‫ﻣﺒﺘــﺪﺋﹰﺎ ﺑﺎﻟﻨــﺼﺢ ﻣــﻦ ﻳﻠــﻴﲏ‬ ‫ﻣﻨــﺎ ﺻــﺤﹰﺎ ﻷﻣــﱵ ﻭﺩﻳــﲏ‬

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 ‫ﻭﻋﺎﻧــﺪ ﺍﳌﻠــﺔ ﻭﺍﻟــﺸﺮ ﻧــﺸﺮ‬ ‫ﻭﺃﻫﺠـﺮ ﺍﳌﺒﺘـﺪﻉ ﺍﻟـﺬﻱ ﺟﻬـﺮ‬
‫ﻭﻻ ﳌﺎ ﻗـﺪ ﻛـﺎﻥ ﻗﺒـﻞ ﺍﻷﻣـﺲ‬ ‫ﻣﻦ ﻏﲑ ﺃﺧـﺬ ﲝﻈـﻮﻅ ﻧﻔـﺴﻲ‬
‫ﻭﻻ ﻟﻜــﻲ ﻳﻘــﺎﻝ ﺫﺍ ﺩﻫــﺎﺀ‬ ‫ﻭﻻ ﻟــــﺴﻤﻌﺔ ﻭﻻ ﺭﻳــــﺎﺀ‬
‫ـﺪﺭﻩ‬
‫ـﺴﻌﻴﻪ ﻭﻏــ‬
‫ﳏﺘﺰﻣـ ـﹰﺎ ﻟــ‬ ‫ﳏــﺬﺭﹰﺍ ﻣــﻦ ﺷــﺮﻩ ﻭﻣﻜــﺮﻩ‬
‫ﺇﺫﺍ ﺫﺍﻙ ﻭﺍﷲ ﳌــﻦ ﺳــﻮﺀ ﺍﻷﺩﺏ‬ ‫ﻣﻦ ﻏﲑ ﺃﻥ ﺃﻏﻠﻮ ﺑـﺸﺘﻢ ﺃﻭ ﺑـﺴﺐ‬
‫ﺃﻗﺬﻉ ﰲ ﺍﻟﻘـﻮﻝ ﺳـﻴﺠﺘﺚ ﺍﻷﺫﻯ‬ ‫ﺇﺫ ﺑﻌــﻀﻬﻢ ﻳﻈــﻦ ﺃﻧــﻪ ﺇﺫﺍ‬
‫ﻭﺗﻈﻬــﺮ ﺍﻟﺒﻐــﻀﺎﺀ ﻭﺍﻟﺘﺤــﺎﺭﺵ‬ ‫ﻓﻴﻜﺜــﺮ ﺍﳉــﺪﺍﻝ ﻭﺍﻟﺘــﻬﺎﺭﺵ‬
‫ﻭﺗﺮﺳــﺦ ﺍﻟﺒﺪﻋــﺔ ﻭﺍﻷﻫــﻮﺍﺀ‬ ‫ﻭﻣــﻦ ﻫﻨــﺎﻙ ﻳﻌﻈــﻢ ﺍﻟــﺒﻼﺀ‬
‫ﻭﺍﲰﻊ ﺇﱃ ﺍﻟﻘـﺮﺁﻥ ﻭﺍﺗـﺮﻙ ﺍﳌـﺮﺍ‬ ‫ـﺮﻯ‬
‫ـﺪﻋﻚ ﻭﺍﻟﻔـ‬
‫ـﺬﺍ ﻓـ‬
‫ـﺎ ﻫـ‬
‫ﻭﺍﻗﻌﻨـ‬
‫ﺃﻣﺮﺍﺿــﻨﺎ ﺩﻋﻬــﺎ ﻭﻭﻝ ﻋﻨــﻬﺎ‬ ‫ﻭﺟﺎﺀﻧﺎ ﻣﻦ ﻗـﺎﻝ ﺩﻋـﻚ ﻣﻨـﻬﺎ‬
‫ـﺘﻤﻜﲔ‬
‫ـﺪﻳﻦ ﻭﺍﻟـ‬
‫ـﺎﻡ ﺍﻟـ‬
‫ـﺪ ﻗﻴـ‬
‫ﺑﻌـ‬ ‫ـﲔ‬
‫ـﺪ ﺣـ‬
‫ـﻮﻝ ﺑﻌـ‬
‫ـﻀﻬﻢ ﻳﻘـ‬
‫ﻭﺑﻌـ‬
‫ﻭﺃﻧــﺖ ﰲ ﺃﺭﺽ ﺍﻟــﺒﻼ ‪‬ــﻴﻢ‬ ‫ـﻴﻢ‬
‫ـﻲ ﺗﻘـ‬
‫ـﺎ ﺃﺧـ‬
‫ـﻦ ﻳـ‬
‫ـﺄﻱ ﺩﻳـ‬
‫ﻓـ‬
‫ﻳﻘﻮﻝ ﺁﺑﺎﺋﻲ ﻛﻤـﺎ ﻛـﺎﻧﻮﺍ ﻓﻬـﻮ‬ ‫ﻭﺍﳉﺎﻫــﻞ ﺍﻟﻐــﻮﻱ ﺇﻥ ﻧــﺼﺤﺘﻪ‬
‫ﻣﻜــﺸﺮﹰﺍ ﻋــﻦ ﻧﺎﺑــﻪ ﺍﳌﻜــﺎﺑﺮ‬ ‫ﰒ ﺗﻠﻘــﺎﻙ ﺑﻄــﺮﻑ ﺣﺎﺳــﺮ‬
‫ﻭﻣﻌــﺪﻥ ﺍﻟﻘــﻮﺓ ﻭﺍﻟﺮﺟﻮﻟــﺔ‬ ‫ﳏــﺎﻭ ﹰﻻ ﺃﻥ ﻳﻈﻬــﺮ ﺍﻟﺒﻄﻮﻟــﺔ‬
‫ﺇﻳﺎﻙ ﺃﻥ ﻳﺆﺫﻳـﻚ ﻭﺍﺣـﺬﺭ ﻣﻨـﻪ‬ ‫ﻓﻤﺜﻞ ﻫـﺬﺍ ﻳـﺎ ﺃﺧـﻲ ﺍﺟﺘﻨﺒـﻪ‬
‫ـﺮﻭﺱ‬
‫ـﻪ ﻣﻐــ‬
‫ـﻪ ﰲ ﻗﻠﺒــ‬
‫ﻓﺤﺒــ‬ ‫ﻓﺈﳕــﺎ ﺃﺗــﻰ ﺑــﻪ ﺇﺑﻠــﻴﺲ‬
‫ﻭﻣــﺪﻋﻮ ﺍﻟﻌﻠــﻢ ﻭﺇﻥ ﺗﻌــﺎﻣﻮﺍ‬ ‫ﻭﻳــﺴﺘﻮﻱ ﰲ ﺫﻟــﻚ ﺍﻟﻌــﻮﺍﻡ‬
‫ـﻴﻢ‬
‫ـﻪ ﻋﻠــ‬
‫ـﺎﺫﻕ ﺑﺪﻳﻨــ‬
‫ﺃﻭ ﺣــ‬ ‫ﻓﻬﻞ ﻟﻨـﺎ ﻣـﻦ ﻣﺮﺷـﺪ ﺣﻜـﻴﻢ‬
‫ﰲ ﺃﺑﻠــﻎ ﺍﻹﳚــﺎﺏ ﻭﺍﻟﺘﺒــﻴﲔ‬ ‫ﺣــﱴ ﻳﺰﻳــﻞ ﺍﻟــﺸﻚ ﺑــﺎﻟﻴﻘﲔ‬
‫ﺇﻻ ﺑﻴـــﺎﻥ ﺍﳊـــﻖ ﻟﻠﻨﺒﻴـــﻪ‬ ‫ﻭﻟﻴﺖ ﺷﻌﺮﻱ ﻣـﺎ ﺍﻟـﺬﻱ ﻳﻌﻨﻴـﻪ‬
‫ـﻼﻣﻲ‬
‫ـﺬﻟﻜﻢ ﺇﺳــ‬
‫ﻣﱪﺋــﹰﺎ ﺑــ‬ ‫ﻧﻌــﻢ ﺑﻴــﺎﻥ ﺍﳊــﻖ ﻟﻸﻧــﺎﻡ‬
‫ﻭﻛــﻞ ﺣــﻖ ﻗﺎﻟــﻪ ﺍﻟﺮﺳــﻮﻝ‬ ‫ﻭﻣــﺎ ﻋــﺴﺎﻱ ﺇﺧــﻮﰐ ﺃﻗــﻮﻝ‬
‫ﻋﻠﻴــﻪ ﻣــﻦ ﺇﳍﻨــﺎ ﺍﻟــﺴﻼﻡ‬ ‫ﻭﻫــﻮ ﺍﻟﺘﻘــﻲ ﺍﻟــﺴﻴﺪ ﺍﻹﻣــﺎﻡ‬
‫ﳏﺮﻛــﹰﺎ ﺑــﺬﻟﻜﻢ ﺃﺷــﺠﺎﱐ‬ ‫ﻣﺎ ﻏـﺮﺩ ﺍﻟﺒﻠﺒـﻞ ﻓـﻮﻕ ﺍﻟﺒـﺎﻥ‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬

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 ‫ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ‬
‫ﺩﺭﺍﺳﺔ ﻣﻮﺟﺰﺓ ﻋﻦ ﺃﻫﻢ ﺍﻟﻜﺘﺐ ﻭﺍﻹﺻﺪﺍﺭﺍﺕ ﺍﳌﻌﺘﻤﺪﺓ‬
‫ﻟﺪﻯ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ‬
‫ﻧﻌﺮﺽ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻟﺬﻛﺮ ﺃﻫﻢ ﺍﳌﺮﺍﺟﻊ ﻭﺍﻹﺻﺪﺍﺭﺍﺕ ﻋﻨﺪ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ ﻭﻫﻲ ﰲ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ‬
‫ﺿﺮﺑﲔ‪:‬‬

‫ﺍﻷﻭﻝ‪ :‬ﻛﺘﺐ ﻭﻣﺼﻨﻔﺎﺕ ﰲ ﺍﻟﻌﻘﺎﺋﺪ ﲢﻮﻱ ﺑﺪﻉ ﺍﻟﺘﺼﻮﻑ ﻭﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﻣﺘﺄﺧﺮﻱ ﺍﻷﺷﺎﻋﺮﺓ‪.‬‬

‫ﺍﻟﺜﺎﱐ‪ :‬ﻛﺘﺐ ﻭﻣﺼﻨﻔﺎﺕ ﰲ ﺍﻟﺴﻠﻮﻙ ﻭﺍﻟﻨﺴﻚ ﻭﺍﻷﻭﺭﺍﺩ ﻭﺍﻷﺫﻛﺎﺭ ﲢﻮﻱ ﻣﻦ ﺑﺪﻉ ﺍﻟﻌﺒﺎﺩﺓ ﻭﳏﺪﺛﺎﺕ ﺍﻟﻨﺴﻚ‬
‫ﺍﻟﺸﻲﺀ ﺍﻟﻜﺜﲑ‪.‬‬

‫‪ -‬ﺍﻟﻀﺮﺏ ﺍﻷﻭﻝ‪ :‬ﻛﺘﺐ ﻭﻣﺼﻨﻔﺎﺕ ﰲ ﺍﻟﻌﻘﺎﺋﺪ‪:‬‬

‫ﻣﻦ ﺍﻟﻜﺘﺐ ﻭﺍﻹﺻﺪﺍﺭﺍﺕ ﺍﳌﺸﻬﻮﺭﺓ ﻭﺍﳌﺘﺪﺍﻭﻟﺔ ﻋﻨﺪ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ ﰲ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻟﺘﺼﻮﻑ ﻣﺎ ﻳﻠﻲ‪:‬‬

‫‪ -١‬ﺍﻧﺘﺒﻪ ﺩﻳﻨﻚ ﰲ ﺧﻄﺮ‪:‬‬

‫ﻭﻫﻮ ﻛﺘﻴﺐ ﺻﻐﲑ ﺇﻻ ﺃﻧﻪ ﻗﺪ ﺍﻧﺘﺸﺮ ﺍﻧﺘﺸﺎﺭ ﺍﻟﻨﺎﺭ ﰲ ﺍﳍﺸﻴﻢ‪ ،‬ﻭﻗﺪ ﺣﻮﻯ ﺑﲔ ﻃﻴﺎﺗﻪ ﻣﻦ ﺍﻟﺒﺪﻉ ﻭﺍﻟﻀﻼﻟﺔ ﺍﻷﻣﺮ‬
‫ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻜﺘﻴﺐ ﻣﻦ ﲨﻊ ﻭﺗﺮﺗﻴﺐ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻋﻠﻮﻱ ﺍﻟﻴﻤﲏ‪ ،‬ﻭﺍﻟﻨﺎﺷﺮ ﻣﻜﺘﺒﺔ ﺗﺮﱘ ﺍﳊﺪﻳﺜﺔ ‪ -‬ﺗﺮﱘ‪،‬‬
‫ﺣﻀﺮﻣﻮﺕ‪.‬‬

‫ﻭﻗﺪ ﺣﻮﻯ ﻫﺬﺍ ﺍﻟﻜﺘﻴﺐ‪ :‬ﺇﻧﻜﺎﺭ ﺗﻘﺴﻴﻢ ﺍﻟﺘﻮﺣﻴﺪ ﺇﱃ ﺭﺑﻮﺑﻴﺔ ﻭﺃﻟﻮﻫﻴﺔ ﻭﺃﲰﺎﺀ ﻭﺻﻔﺎﺕ‪ ،‬ﻭﺗﻘﺮﻳﺮﻩ ﳌﻨﻬﺞ ﺃﻫﻞ‬
‫ﺍﻟﻜﻼﻡ ﻭﺍﻟﺒﺪﻉ ﰲ ﺗﻌﻄﻴﻞ ﺻﻔﺎﺕ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺻﺮﻓﻬﺎ ﻋﻦ ﻣﻌﺎﻧﻴﻬﺎ ﺇﱃ ﻣﻌﺎﻥ ﺑﺎﻃﻠﺔ‪ ،‬ﻛﻤﺎ ﻳﺪﻋﻮ ﺇﱃ ﺍﻻﺣﺘﻔﺎﻝ‬
‫ﺑﺎﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ ﻭﻏﲑﻩ ﻣﻦ ﺍﳌﻨﺎﺳﺒﺎﺕ ﺍﻟﺒﺪﻋﻴﺔ ﻛﺎﻟﺮﺟﺒﻴﺔ ﻭﺍﻟﺸﻌﺒﺎﻧﻴﺔ‪.‬‬

‫ﻛﺬﻟﻚ ﺍﻟﺪﻋﻮﺓ ﺍﻟﺼﺮﳛﺔ ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻭﺗﻘﺪﻳﺲ ﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ‪‬ﻢ‪ ،‬ﻭﺩﻋﺎﺋﻬﻢ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪،‬‬
‫ﻭﺗﻌﻈﻴﻢ ﻗﺒﻮﺭﻫﻢ‪ ،‬ﻭﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻟﺘﱪﻙ ﺑﺂﺛﺎﺭﻫﻢ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺒﺪﻉ )‪.(١‬‬

‫‪-٢‬ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺧﻄﺮ ﺍﻟﺘﻜﻔﲑ‪:‬‬

‫)‪ (1‬ﺍﻧﻈﺮ‪ :‬ﻣﻠﺤﻖ ﺍﻟﻮﺛﺎﺋﻖ ﻭﺍﳌﺼﻮﺭﺍﺕ ﺭﻗﻢ )‪.(٩‬‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
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 ‫ﳌﺆﻟﻔﻪ ﺣﺴﲔ ﳏﻤﺪ ﺍﳍﺪﺍﺭ‪ ،‬ﻭﻫﻮ ﻣﻌﺎﺻﺮ ﻣﻦ ﺃﻫﺎﱄ ﻣﺪﻳﻨﺔ ﺍﻟﺒﻴﻀﺎﺀ‪.‬‬

‫ﻭﻗﺪ ﻃﺒﻊ ﺍﻟﻜﺘﺎﺏ ﰲ ﻣﻄﺒﻌﺔ ﺍﻵﻓﺎﻕ ﺑﺼﻨﻌﺎﺀ‪ ،‬ﻭﻳﻘﺮﺭ ﻓﻴﻪ ﻣﺆﻟﻔﻪ ﺟﻮﺍﺯ ﻭﻗﻮﻉ ﻛﺮﺍﻣﺎﺕ ﻟﻸﻭﻟﻴﺎﺀ ﺑﻌﺪ ﻣﻮ‪‬ﻢ ﳑﺎ‬
‫ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﺘﱪﻙ ‪‬ﻢ‪ ،‬ﻛﻤﺎ ﳚﻮﺯ ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﺴﺎﺟﺪ ﺍﻟﱵ ‪‬ﺎ ﻗﺒﻮﺭ‪ ،‬ﻭﳚﻮﺯ ﺍﻟﺘﻮﺳﻞ ﺑﺬﻭﺍﺕ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ‪،‬‬
‫ﻭﻳﺪﻋﻮ ﺇﱃ ﺍﻻﺣﺘﻔﺎﻝ ﺑﺎﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ‪ ،‬ﻛﻤﺎ ﳝﺪﺡ ﺍﻟﺼﻮﻓﻴﺔ ﻭﻳﺸﺪﺩ ﺍﻟﻨﻜﲑ ﻋﻠﻰ ﺩﻋﺎﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻳﺘﻬﻤﻬﻢ ﺑﺘﻜﻔﲑ‬
‫ﺍﳌﺴﻠﻤﲔ‪.‬‬

‫‪-٣‬ﻣﺬﻛﺮﺍﺕ ﻣﺴﺘﻤﺮ ﳘﻔﺮ‪:‬‬

‫ﺃﻭ ﻣﺎ ﻳﺴﻤﻰ ﺑـ)ﺳﻴﻄﺮﺓ ﺍﻹﻧﻜﻠﻴﺰ ﻭﺩﻋﻤﻬﻢ ﶈﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ(‪.‬‬

‫ﻭﻳﺰﻋﻤﻮﻥ ﻓﻴﻪ ﺃﻧﻪ ﻣﺬﻛﺮﺍﺕ ﻟﺮﺟﻞ ﻳﻘﺎﻝ ﻟﻪ‪) :‬ﳘﻔﺮ( ﻭﻫﻮ ﺟﺎﺳﻮﺱ ﺑﺮﻳﻄﺎﱐ ﰲ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﻛﺎﻥ‬
‫ﺩﺍﻋﻤﹰﺎ ﻭﺑﻘﻮﺓ ﻟﻠﺸﻴﺦ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟﻨﺠﺪﻱ‪ ،‬ﻭﺃ ﹼﻥ ﻫﺬﻩ ﺍﳌﺬﻛﺮﺍﺕ ﻧﻘﻠﻬﺎ ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ ﺝ‪.‬ﺥ‪ .‬ﻭﻻ‬
‫ﻳﻮﺟﺪ ﻋﻠﻴﻪ ﺍﺳﻢ ﺩﺍﺭ ﺍﻟﻨﺸﺮ ﻭﻻ ﻟﻠﻤﻄﺒﻌﺔ ﺍﻟﱵ ﻃﺒﻊ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﳌﺬﻛﺮﺍﺕ ﺍﻟﱵ ﻧﺸﻂ ﺍﻟﺼﻮﻓﻴﺔ ﰲ ﺗﻮﺯﻳﻌﻬﺎ‬
‫ﻭﻧﺸﺮﻫﺎ‪.‬‬

‫ﻭﺍﻟﻜﺘﺎﺏ ﰲ ﳎﻤﻠﻪ ﻳﻘﺪﺡ ﰲ ﺩﻋﻮﺓ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ ،‬ﻭﻳﺪﻋﻲ ﺃﻧﻪ ﻋﻤﻴﻞ ﻟﻺﳒﻠﻴﺰ ﺿﺪ‬
‫ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺃﻥ ﺍﻟﺸﻴﺦ ﺩﺳﻴﺴﺔ ﺇﳒﻠﻴﺰﻳﺔ ﻷﺟﻞ ﺍﻟﺸﻬﺮﺓ ﻭﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺑﻌﺾ ﻣﻨﺎﻃﻖ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻏﲑ‬
‫ﺫﻟﻚ ﻣﻦ ﺃﺑﺎﻃﻴﻠﻬﻢ ﺍﻟﱵ ﺗﻜﺸﻒ ﻋﻈﻴﻢ ﺍﳊﻘﺪ ﻭﺍﻟﻌﺪﺍﻭﺓ ﻋﻠﻰ ﺍﻟﺪﻋﻮﺓ ﺍﻟﺴﻠﻔﻴﺔ‪ ،‬ﺩﻋﻮﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺩﻋﻮﺓ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ‬
‫ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ)‪.(١‬‬

‫‪-٤‬ﺻﺎﺭﻭﺥ ﺍﻟﻐﺎﺭﺓ‪:‬‬

‫ﳌﺆﻟﻔﻪ‪ :‬ﻋﺒﻴﺪ ﺭﺑﻪ ﳏﻤﺪ ﺍﻟﻄﺎﻫﺮ ﻳﻮﺳﻒ ﺍﻟﺘﻴﺠﺎﱐ ﺍﳌﺎﻟﻜﻲ ﺍﻷﺷﻌﺮﻱ‪.‬‬

‫ﻭﻫﺬﺍ ﺍﻹﺻﺪﺍﺭ ﻻ ﻳﺒﺎﻉ ﺑﻞ ﻳﻮﺯﻉ ﻣﻦ ﻗﺒﻞ ﺃﺻﺤﺎﺏ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺘﻴﺠﺎﻧﻴﺔ ﰲ ﺯﺑﻴﺪ‪.‬‬

‫ﻭﳏﺘﻮﻯ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻘﺪﺡ ﰲ ﺩﻋﻮﺓ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻭﰲ ﺃﺗﺒﺎﻋﻬﺎ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﻟﺘﻮﺣﻴﺪ‪،‬‬
‫ﻭﻳﺼﻒ ﺃﺗﺒﺎﻉ ﺍﻟﺪﻋﻮﺓ ﺑﺎﻟﺘﻜﻔﲑﻳﲔ ﻭﺍﳌﻔﺴﺪﻳﻦ‪.‬‬

‫‪-٥‬ﺻﻮﺍﻋﻖ ﺍﻷﺩﻟﺔ ﻭﺍﻟﱪﺍﻫﲔ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺘﻮﺳﻞ ﺇﱃ ﺍﷲ ﺑﺎﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ‪:‬‬

‫ﳌﺆﻟﻔﻪ ﺍﻟﻘﺎﺿﻲ ﺃﲪﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﻣﻄﲑ‪ ،‬ﻋﻀﻮ ﺍﶈﻜﻤﺔ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻷﻭﱃ ﺑﺎﳊﺪﻳﺪﺓ‪ ،‬ﻭﻣﻔﱵ ﻟﻮﺍﺀ ﺍﳊﺪﻳﺪﺓ ﺳﺎﺑﻘﺎﹰ‪،‬‬

‫)‪ (1‬ﺍﻧﻈﺮ‪ :‬ﻣﻠﺤﻖ ﺍﻟﻮﺛﺎﺋﻖ ﻭﺍﳌﺼﻮﺭﺍﺕ ﺭﻗﻢ )‪.(١٠‬‬

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 ‫ﻭﻫﻮ ﻣﻌﺎﺻﺮ ﻣﻦ ﺃﻫﺎﱄ ﻣﺪﻳﻨﺔ ﺍﳊﺪﻳﺪﺓ ﻭﻗﺪ ﺗﻮﰲ‪.‬‬

‫ﻭﳏﺘﻮﻯ ﺍﻟﻜﺘﺎﺏ ﻇﺎﻫﺮ ﻣﻦ ﻋﻨﻮﺍﻧﻪ‪ ،‬ﻭﻣﺮﺍﺩﻫﻢ ﺑﺎﻟﺘﻮﺳﻞ‪ :‬ﺍﻻﺳﺘﻐﺎﺛﺔ‪ ،‬ﺣﻴﺚ ﺃ‪‬ﻢ ﳜﻠﻄﻮﻥ ﺑﲔ ﺍﻻﺳﺘﻐﺎﺛﺔ‬
‫ﻭﺍﻟﺘﻮﺳﻞ‪.‬‬

‫ﻭﻟﻠﻤﺬﻛﻮﺭ ﻛﺘﺎﺏ ﰲ ﺗﺎﺭﻳﺦ ﺍﳊﺪﻳﺪﺓ ﺃﲰﺎﻩ ﺍﻟﺪﺭﺓ ﺍﻟﻔﺮﻳﺪﺓ‪ ،‬ﻳﺬﻛﺮ ﻓﻴﻪ ﺍﻷﻭﻟﻴﺎﺀ ﻭﻗﺒﻮﺭﻫﻢ ﰲ ﻣﺪﻳﻨﺔ ﺍﳊﺪﻳﺪﺓ‬
‫ﻭﻳﻘﺮﺭ ﺯﻳﺎﺭ‪‬ﺎ‪ ،‬ﻭﺷﺪ ﺍﻟﺮﺣﺎﻝ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﺘﱪﻙ ‪‬ﺎ‪ ،‬ﻛﻤﺎ ﳛﺘﻮﻱ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺫﻛﺮ ﻃﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﺑﺎﳊﺪﻳﺪﺓ‬
‫ﻭﻣﺼﺎﺩﺭﻫﺎ ﻭﻣﻘﺎﺭﻫﺎ ﻭﻏﲑ ﺫﻟﻚ)‪.(١‬‬

‫‪-٦‬ﺍ‪‬ﻤﻮﻋﺔ ﺍﻟﺘﻮﺣﻴﺪﻳﺔ‪:‬‬

‫ﳛﺘﻮﻱ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﻋﺸﺮﺓ ﻛﺘﺐ ﻣﻨﻬﺎ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﻣﻨﻬﺎ ﰲ ﺍﻷﺫﻛﺎﺭ ﻭﺍﻷﻭﺭﺍﺩ‪ ،‬ﻭَﻧﺸَﺮ ﺍﻟﻜﺘﺎﺏ ﻣﻜﺘﺒﺔ ﺍﻟﻔﻜﺮ‬
‫ﻭﻣﺮﻛﺰ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺮﰊ ﺑﺼﻨﻌﺎﺀ ﻭﺗﻌﺰ ﻭﺍﳊﺪﻳﺪﺓ‪.‬‬

‫ﻭﳎﻤﻞ ﻣﺎ ﰲ ﺍﻟﻜﺘﺎﺏ‪ :‬ﺭﺳﺎﺋﻞ ﺗﻘﺮﺭ ﻋﻘﻴﺪﺓ ﺍﻷﺷﺎﻋﺮﺓ‪ ،‬ﻭﰲ ﺑﻌﻀﻬﺎ ﺷﺮﻛﻴﺎﺕ ﻭﺍﺳﺘﻐﺎﺛﺎﺕ ﻭﺑﺪﻉ ﻭﺿﻼﻻﺕ‪.‬‬

‫‪-٧‬ﺇﺟﺎﺑﺔ ﺍﻟﺴﺎﺋﻠﲔ ﰲ ﺯﻳﺎﺭﺓ ﻗﺒﻮﺭ ﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ‪:‬‬

‫ﳌﺆﻟﻔﻪ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﻟﻮﺻﺎﰊ‪ ،‬ﻭﻫﻮ ﻣﻌﺎﺻﺮ ﻣﻦ ﺍﳊﺪﻳﺪﺓ‪ ،‬ﻭﻗﺪ ﺃﻗﺮﺗﻪ ﳉﻨﺔ ﺍﻹﻓﺘﺎﺀ ﲟﺤﺎﻓﻈﺔ ﺍﳊﺪﻳﺪﺓ‪.‬‬

‫ﻭﲨﻴﻊ ﺃﻋﻀﺎﺋﻬﺎ ﻣﺪﺭﺳﻮﻥ ﺑﻜﻠﻴﺔ ﺩﺍﺭ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺑﺎﳊﺪﻳﺪﺓ‪ ،‬ﻭﻣﻨﻬﻢ ﺍﳌﺆﻟﻒ ﻛﺬﻟﻚ‪.‬‬

‫ﻭﳏﺘﻮﻯ ﺍﻟﻜﺘﺎﺏ ﻇﺎﻫﺮ ﻣﻦ ﻋﻨﻮﺍﻧﻪ‪ ،‬ﻓﻬﻮ ﻳﻘﺮﺭ ﺷﺪ ﺍﻟﺮﺣﺎﻝ ﺇﱃ ﻗﺒﻮﺭ ﺍﻟﺼﺎﳊﲔ ﻭﺇﻗﺎﻣﺔ ﺍﻟﺰﻳﺎﺭﺍﺕ ﺍﻟﺸﺮﻛﻴﺔ‬
‫ﻭﺍﻟﺒﺪﻋﻴﺔ ﻋﻨﺪﻫﺎ‪.‬‬

‫‪-٨‬ﺍﻷﺟﻮﺑﺔ ﺍﻟﻐﺎﻟﻴﺔ ﰲ ﻋﻘﻴﺪﺓ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ‪:‬‬

‫ﳌﺆﻟﻔﻪ ﺍﳊﺒﻴﺐ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺍﻟﻌﻠﻮﻱ ﺍﳊﺴﻴﲏ‪.‬‬

‫ﳏﺘﻮﻯ ﺍﻟﻜﺘﺎﺏ‪ :‬ﻳﻘﺮﺭ ﻓﻴﻪ ﻣﺆﻟﻔﻪ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺬﺑﺢ ﻭﺍﻟﻨﺬﺭ ﻟﻐﲑ ﺍﷲ‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺸﺮﻙ ﺑﺎﷲ‪ ،‬ﻛﻤﺎ ﻳﻘﺮﺭ‬
‫ﺍﻟﺘﱪﻙ ﺑﺂﺛﺎﺭ ﺍﻟﺼﺎﳊﲔ ﻭﺷﺪ ﺍﻟﺮﺣﺎﻝ ﺇﱃ ﻗﺒﻮﺭ ﺍﻟﺼﺎﳊﲔ ﻭﺍﻟﺘﻮﺳﻞ ‪‬ﻢ ﻭﺍﳊﻠﻒ ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ‪‬ﻢ‪ ،‬ﻛﻤﺎ ﻳﻘﺮﺭ ﺇﻣﻜﺎﻧﻴﺔ‬
‫ﺭﺅﻳﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻈﺔ ﺑﻌﺪ ﻭﻓﺎﺗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬

‫‪-٩‬ﺍﻟﺘﻮﺳﻞ ﺑﲔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺃﻓﻌﺎﻝ ﺍﻷﻣﺔ‪:‬‬

‫)‪ (1‬ﺍﻧﻈﺮ‪ :‬ﻣﻠﺤﻖ ﺍﻟﻮﺛﺎﺋﻖ ﻭﺍﳌﺼﻮﺭﺍﺕ ﺭﻗﻢ )‪.(١١‬‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
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 ‫ﳌﺆﻟﻔﻪ ﺃﰊ ﺍﻟﺰﻫﺮﺍﺀ ﺃﻭﻳﺲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳊﺴﻴﲏ‪ ،‬ﻭﳛﺘﻮﻱ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺗﻘﺮﻳﺮﺍﺕ ﳐﺎﻟﻔﺔ ﻟﻜﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ‬
‫ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺠﻮﺍﺯ ﺍﻟﺘﻮﺳﻞ ﺑﺎﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﺍﻟﺘﱪﻙ ﺑﺂﺛﺎﺭﻫﻢ‪ ،‬ﻭﺷﺪ ﺍﻟﺮﺣﻞ ﺇﱃ ﻗﺒﻮﺭﻫﻢ‪،‬‬
‫ﻭﻳﺰﻋﻢ ﺃﻥ ﻣﺸﺮﻛﻲ ﺍﳉﺎﻫﻠﻴﺔ ﻣﺎ ﻛﻔﺮﻭﺍ ﺇﻻ ﺑﺎﻋﺘﻘﺎﺩﻫﻢ ﰲ ﺍﻷﺻﻨﺎﻡ ﺧﺼﺎﺋﺺ ﺍﻟﺮﺑﻮﺑﻴﺔ‪.‬‬

‫‪-١٠‬ﻣﺼﺒﺎﺡ ﺍﻟﻨﺠﺎ ﻋﻠﻰ ﻣﻨﻈﻮﻣﺔ ﺗﻮﺳﻞ ﻭﺭﺟﺎﺀ‪:‬‬

‫ﻷﰊ ﺍﳊﺴﲔ ﻋﺒﺪ ﺍﻹﻟﻪ ﺑﻦ ﺣﺴﻦ ﻋﺒﺪ ﺍﷲ ﻋﻠﻲ ﻋﺎﻣﻮﻩ‪ ،‬ﻭﻫﻮ ﻣﻌﺎﺻﺮ ﻣﻦ ﺃﻫﺎﱄ ﺍﳊﺪﻳﺪﺓ‪ ،‬ﻭﺃﺻﺪﺭﺗﻪ ﺍﳍﻴﺌﺔ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﺑﺮﺑﺎﻁ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﻟﻠﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﲜﺎﻣﻊ ﺩﲪﺎﻥ ﺑﺎﳊﺪﻳﺪﺓ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻷﺭﺑﻄﺔ ﺍﻟﺼﻮﻓﻴﺔ ﺍﳌﻮﺟﻮﺩﺓ ﰲ‬
‫ﺍﻟﻮﻗﺖ ﺍﳊﺎﺿﺮ ﺑﺎﳊﺪﻳﺪﺓ‪.‬‬

‫ﻭﳛﺘﻮﻱ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺗﻮﺳﻼﺕ ﺑﺎﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ ﻭﻳﻘﺮﺭ ﻓﻴﻪ ﻣﺸﺮﻭﻋﻴﺔ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺼﻨﻴﻊ‪ ،‬ﻭﺃﻧﻪ ﻟﻴﺲ ﺑﺸﺮﻙ‬
‫ﻭﻻ ﺑﺪﻋﺔ‪ ،‬ﻭﺍﳋﻼﻑ ﻓﻴﻪ ﻓﺮﻋﻲ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺍﳌﺎﻧﻊ ﻗﻮﻝ ﺷﺎﺫ)‪.(١‬‬

‫‪-١١‬ﳐﺘﺼﺮ ﺷﺮﺡ ﺍﻟﱪﺩﺓ ﺍﳌﺴﻤﻰ )ﺯﻫﺮﺓ ﺍﻟﻮﺭﺩﺓ ﻋﻠﻰ ﻗﺼﻴﺪﺓ ﺍﻟﱪﺩﺓ ﻟﻠﺒﻮﺻﲑﻱ(‬

‫ﺗﻠﺨﻴﺺ ﻭﲢﻘﻴﻖ‪ /‬ﺇﻟﻴﺎﺱ ﺩﺭﺳﻲ ﻋﻠﻲ ﺟﻼﻝ ﺍﻟﺰﺑﻴﺪﻱ‪ ،‬ﺭﺍﺟﻌﻪ ﺍﻟﺸﻴﺦ‪ /‬ﺃﺳﺪ ﲪﺰﺓ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ‪ ،‬ﻣﻌﺎﺻﺮ ﻣﻦ‬
‫ﻋﻠﻤﺎﺀ ﺯﺑﻴﺪ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﺒﻄﺎﺡ‪ ،‬ﻣﻌﺎﺻﺮ ﻣﻦ ﻋﻠﻤﺎﺀ ﺯﺑﻴﺪ‪ ،‬ﻭﻏﲑﳘﺎ‪.‬‬

‫ﻭﳏﺘﻮﻯ ﺍﻟﻜﺘﺎﺏ ﻫﻮ ﺷﺮﺡ ﻟﻘﺼﻴﺪﺓ ﺍﻟﱪﺩﺓ ﺍﻟﺸﻬﲑﺓ)‪.(٢‬‬

‫‪-١٢‬ﺍﻟﺰﻳﺎﺭﺍﺕ ﻭﺍﻷﻭﻟﻴﺎﺀ ﰲ ‪‬ﺎﻣﺔ‪:‬‬

‫ﳌﺆﻟﻔﻪ ﻋﺒﺪ ﺍﷲ ﺧﺎﺩﻡ ﺍﻟﻌﻤﺮﻱ‪ ،‬ﻣﻦ ﺃﻫﺎﱄ ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ ﻭﻫﻮ ﻣﻌﺎﺻﺮ‪ ،‬ﻭﻗﺪ ﻗﺎﻡ ﺑﺈﺻﺪﺍﺭ ﺍﻟﻜﺘﺎﺏ ﻭﺯﺍﺭﺓ ﺍﻟﺜﻘﺎﻓﺔ‬
‫ﻭﺍﻟﺴﻴﺎﺣﺔ ﺑﺼﻨﻌﺎﺀ‪ ،‬ﻭﳛﺘﻮﻱ ﻋﻠﻰ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﻭﺍﻋﺘﻘﺎﺩ ﺍﻟﻨﻔﻊ ﻭﺍﻟﻀﺮ ﰲ ﻗﺒﻮﺭ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﺟﻮﺍﺯ‬
‫ﺍﻟﺘﱪﻙ ‪‬ﻢ ﻭﺍﻟﺘﻮﺳﻞ ‪‬ﻢ‪ ،‬ﻭﺷﺪ ﺍﻟﺮﺣﺎﻝ ﺇﱃ ﻗﺒﻮﺭﻫﻢ‪ ،‬ﻭﺻﺮﻑ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻟﻸﺿﺮﺣﺔ ﻭﺍﻟﻘﺒﻮﺭ‪ ،‬ﻛﻤﺎ ﻳﺪﻋﻮ‬
‫ﺇﱃ ﺇﺣﻴﺎﺀ ﻣﺎ ﺍﻧﺪﺛﺮ ﻣﻦ ﺯﻳﺎﺭﺍﺕ ﺷﺮﻛﻴﺔ‪ ،‬ﻭﺍﳊﻔﺎﻅ ﻭﺍﻹﺑﻘﺎﺀ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻗﺎﺋﻢ ﻣﻦ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺭﺍﺕ ﺍﻟﺸﺮﻛﻴﺔ‪ ،‬ﻓﺎﻟﻜﺘﺎﺏ‬
‫ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺗﺪﻋﻮ ﺻﺮﺍﺣﺔ ﺇﱃ ﺍﻟﺸﺮﻙ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ)‪.(٣‬‬

‫‪ -١٣‬ﺗﱪﺋﺔ ﺍﻟﺬﻣﺔ ﰲ ﻧﺼﺢ ﺍﻷﻣﺔ ﻭﺗﺬﻛﺮﺓ ﺃﻭﱄ ﺍﻷﻟﺒﺎﺏ ﻟﻠﺴﲑ ﺇﱃ ﺍﻟﺼﻮﺍﺏ ﺍﳌﺆﻟﻔﺔ ﺍﻟﺸﻴﺦ‪ /‬ﳏﻤﺪ ﻋﺜﻤﺎﻥ‬
‫ﻋﺒﺪﻩ ﺍﻟﱪﻫﺎﱐ ﺷﻴﺦ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱪﻫﺎﻧﻴﺔ ﺍﻟﺪﺳﻮﻗﻴﺔ ﺍﻟﺸﺎﺫﻟﻴﺔ ﻭﻫﻮ ﺳﻮﺩﺍﱐ‪.‬‬

‫)‪ (1‬ﺍﻧﻈﺮ‪ :‬ﻣﻠﺤﻖ ﺍﻟﻮﺛﺎﺋﻖ ﻭﺍﳌﺼﻮﺭﺍﺕ ﺭﻗﻢ )‪.(١٢‬‬

‫)‪ (2‬ﺍﻧﻈﺮ‪ :‬ﻣﻠﺤﻖ ﺍﻟﻮﺛﺎﺋﻖ ﻭﺍﳌﺼﻮﺭﺍﺕ ﺭﻗﻢ )‪.(١٣‬‬
‫)‪ (3‬ﺍﻧﻈﺮ‪ :‬ﻣﻠﺤﻖ ﺍﻟﻮﺛﺎﺋﻖ ﻭﺍﳌﺼﻮﺭﺍﺕ ﺭﻗﻢ )‪.(١٤‬‬
‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
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 ‫ﻭﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻳﺘﺪﺍﻭﻟﻪ ﺃﺗﺒﺎﻉ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱪﻫﺎﻧﻴﺔ ﺍﻟﺪﺳﻮﻗﻴﺔ ﺍﻟﺸﺎﺫﻟﻴﺔ ﰲ ﺍﳊﺪﻳﺪﺓ ﻭﺍﻟﻘﻨﺎﻭﺹ ﻭﻏﲑﻫﺎ‪.‬‬

‫ﳏﺘﻮﻯ ﺍﻟﻜﺘﺎﺏ‪ :‬ﳛﺘﻮﻱ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﺎﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ ﺑﺪﻋﻮﻯ ﺍﻟﺘﻮﺳﻞ ‪‬ﻢ ﻭﻳﺪﻋﻮﺍ‬
‫ﺇﱃ ﺍﻟﺘﱪﻙ ﺑﺎﻷﻭﻟﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ ﻭﺁﺛﺎﺭﻫﻢ ﻭﻃﻠﺐ ﺍﻟﺸﻔﺎﻋﺔ ﻣﻨﻬﻢ‪.‬‬

‫ﻭﻳﺰﻋﻢ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺩﺍﺋﻢ ﺍﳌﺸﺎﻫﺪﺓ ﻟﺮﺑﻪ ﺣﻘﻴﻘﺔ ﻭﻳﺰﻋﻢ ﺃﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻳﺘﻮﺳﻠﻮﻥ ﺑﺎﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺒﺪﻋﺔ ﳑﺎ ﺣﻮﺗﻪ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﱪﻫﺎﻧﻴﺔ ﺍﻟﺪﺳﻮﻗﻴﺔ ﺍﻟﺸﺎﺫﻟﻴﺔ‪.‬‬

‫ﺗﻨﺒﻴﻪ‪ :‬ﻗﺪ ﻛﺘﺐ ﻋﻠﻰ ﻃﺮﺓ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﲞﻂ ﺍﻟﻴﺪ )ﻫﺬﺍ ﻣﻮﻗﻮﻑ ﻟﻠﺰﺍﻭﻳﺔ ﺍﻟﱪﻫﺎﻧﻴﺔ ﺍﻟﺪﺳﻮﻗﻴﺔ ﺍﻟﺸﺎﺫﻟﻴﺔ ‪-‬‬
‫ﺑﺎﳊﺪﻳﺪﺓ ‪ -‬ﺍﻟﻘﻨﺎﻭﺹ( )‪. (١‬‬

‫ﻛﻤﺎ ﺃ ﹼﻥ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﳌﻌﺘﻤﺪﺓ ﻟﺪﻯ ﺍﻟﺼﻮﻓﻴﺔ ﺑﺘﻬﺎﻣﺔ ﺍﻟﻴﻤﻦ ﺍﻟﻜﺘﺐ ﺍﻟﺸﻬﲑﺓ ﰲ ﺍﻟﺘﺼﻮﻑ ﺃﻭ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻷﺷﻌﺮﻳﺔ‬
‫ﻛﻜﺘﺎﺏ‪ :‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﻷﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﺍﳌﺴﻤﻰ ﻟﻮﺍﻗﺢ ﺍﻷﻧﻮﺍﺭ ﰲ ﻃﺒﻘﺎﺕ‬
‫ﺍﻷﺧﻴﺎﺭ ﻷﰊ ﺍﳌﻮﺍﻫﺐ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟﺸﻌﺮﺍﱐ‪ ،‬ﻭﻛﺘﺎﺏ ﻃﺒﻘﺎﺕ ﺍﳋﻮﺍﺹ ﺃﻫﻞ ﺍﻟﺼﺪﻕ ﻭﺍﻹﺧﻼﺹ ﻟﻠﺸﺮﺟﻲ‪،‬‬
‫ﻭﻛﺘﺎﺏ ﺟﻮﻫﺮﺓ ﺍﻟﺘﻮﺣﻴﺪ ﻟﻠﻘﺎﱐ ﻭﺷﺮﻭﺣﻬﺎ ﻛﺘﺤﻔﺔ ﺍﳌﺮﻳﺪ ﻟﻠﺒﻴﺠﻮﺭﻱ‪ ،‬ﻭﻛﺘﺎﺏ ﻋﻘﻴﺪﺓ ﺍﻟﻌﻮﺍﻡ ﻟﻠﻤﺮﻭﺯﻗﻲ ﺍﳌﺎﻟﻜﻲ‪،‬‬
‫ﻭﺷﺮﻭﺣﻬﺎ ﻛﺠﻼﺀ ﺍﻷﻓﻬﺎﻡ ﶈﻤﺪ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﻭﻧﻮﺭ ﺍﻟﻈﻼﻡ‪.‬‬

‫ﻛﻤﺎ ﺃ ﹼﻥ ﻫﻨﺎﻙ ﻋﻨﺎﻳﺔ ﻓﺎﺋﻘﺔ ﺑﺒﻌﺾ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﻌﺼﺮﻳﺔ ﺍﻟﱵ ﺗﺪﻋﻮ ﺇﱃ ﺍﻟﺘﺼﻮﻑ ﺃﻭ ﺍﻷﺷﻌﺮﻳﺔ ﻭﻧﺸﺮﻫﺎ ﻭﺗﻮﺯﻳﻌﻬﺎ‪،‬‬
‫ﻛﺈﺻﺪﺍﺭﺍﺕ ﳏﻤﺪ ﻋﻠﻮﻱ ﺍﳌﺎﻟﻜﻲ ﻣﺜﻞ‪ :‬ﻣﻔﺎﻫﻴﻢ ﳚﺐ ﺃﻥ ﺗﺼﺤﺢ‪ ،‬ﻭﺟﻮﺍﺯ ﺍﻻﺣﺘﻔﺎﻝ ﺑﺬﻛﺮﻯ ﺍﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ‬
‫ﺍﻟﺸﺮﻳﻒ‪ ،‬ﻭﺃﺑﻮﺍﺏ ﺍﻟﻔﺮﺝ‪ ،‬ﻭﻣﻨﻬﺞ ﺍﻟﺴﻠﻒ ﰲ ﻓﻬﻢ ﺍﻟﻨﺼﻮﺹ ﺑﲔ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﻟﺘﻄﺒﻴﻖ ﻭﻏﲑﻫﺎ‪.‬‬

‫ﻭﻛﺈﺻﺪﺍﺭﺍﺕ ﺣﺴﻦ ﺑﻦ ﻋﻠﻲ ﺍﻟﺴﻘﺎﻑ‪ ،‬ﻣﺜﻞ‪ :‬ﺍﻹﻏﺎﺛﺔ ﺑﺄﺩﻟﺔ ﺍﻻﺳﺘﻐﺎﺛﺔ‪ ،‬ﻭﺗﻨﻘﻴﺢ ﺍﻟﻔﻬﻮﻡ ﺍﻟﻌﺎﻟﻴﺔ ﲟﺎ ﺛﺒﺖ ﻭﻣﺎ ﱂ‬
‫ﻳﺜﺒﺖ ﰲ ﺣﺪﻳﺚ ﺍﳉﺎﺭﻳﺔ‪.‬‬

‫ﻭﻛﺈﺻﺪﺍﺭﺍﺕ ﻳﻮﺳﻒ ﺑﻦ ﺍﻟﺴﻴﺪ ﻫﺎﺷﻢ ﺍﻟﺮﻓﺎﻋﻲ ﺍﻟﻜﻮﻳﱵ‪ :‬ﻛﺎﻟﺮﺩ ﺍﶈﻜﻢ ﺍﳌﻨﻴﻊ ﻋﻠﻰ ﻣﻨﻜﺮﺍﺕ ﻭﺷﺒﻬﺎﺕ ﺍﺑﻦ‬
‫ﻣﻨﻴﻊ‪ ،‬ﻭﻗﺪ ﺃﻋﻴﺪ ﻃﺒﻊ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﰲ ﺍﳊﺪﻳﺪﺓ ﻭﻗﺮ‪‬ﺿﻪ ﻋﻠﻤﺎﺀ ﺍﳊﺪﻳﺪﺓ‪ ،‬ﻭﻧﺼﻴﺤﺔ ﻟﻺﺧﻮﺍﻥ ﻋﻠﻤﺎﺀ ﳒﺪ ﻭﻏﲑﳘﺎ‪.‬‬

‫ﻭﻛﺈﺻﺪﺍﺭﺍﺕ ﻋﻤﺮ ﻋﺒﺪ ﺍﷲ ﻛﺎﻣﻞ ﻣﻦ ﻣﺜﻞ‪:‬‬

‫ﻻ ﺫﺭﺍﺋﻊ ﳍﺪﻡ ﺁﺛﺎﺭ ﺍﻟﻨﺒﻮﺓ‪ ..‬ﻣﻘﺎﻻﺕ ﻭﺭﺩﻭﺩ ﺑﲔ ﺍﳌﺆﻳﺪﻳﻦ ﻭﺍﳌﻌﺎﺭﺿﲔ‪.‬‬

‫ﻭﺍﻟﺬﺧﺎﺋﺮ ﺍﶈﻤﺪﻳﺔ ﶈﻤﺪ ﻋﻠﻮﻱ ﻣﺎﻟﻜﻲ ﺑﲔ ﺍﳌﺆﻳﺪﻳﻦ ﻭﺍﳌﻌﺎﺭﺿﲔ‪.‬‬

‫)‪ (1‬ﺍﻧﻈﺮ‪ :‬ﻣﻠﺤﻖ ﺍﻟﻮﺛﺎﺋﻖ ﻭﺍﳌﺼﻮﺭﺍﺕ ﺭﻗﻢ )‪.(١٥‬‬

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 ‫ﻭﻛﻔﻰ ﺗﻔﺮﻳﻘﹰﺎ ﻟﻸﻣﺔ ﺑﺎﺳﻢ ﺍﻟﺴﻠﻒ‪ ،‬ﺭﺩ ﻋﻠﻰ ﺳﻔﺮ ﺍﳊﻮﺍﱄ ﰲ ﺭﺳﺎﻟﺘﻪ ﻧﻘﺪ ﻣﻨﻬﺞ ﺍﻷﺷﺎﻋﺮﺓ‪.‬‬

‫ﻭﻣﺒﺪﺁﻥ ﻫﺪﺍﻣﺎﻥ‪ ..‬ﺟﺎﻫﻠﻴﺔ ﺍ‪‬ﺘﻤﻊ ﻭﻫﺠﺮ ﺍﳌﺨﺎﻟﻒ‪.‬‬

‫ﻭﻃﺮﻳﻖ ﺍﳌﺴﺎﻛﲔ ﺇﱃ ﻣﺮﺿﺎﺓ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬

‫ﻭﻟﻘﺪ ﻟﻘﻴﺖ ﻛﺘﺐ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺭﻭﺍﺟﹰﺎ ﻭﻗﺒﻮ ﹰﻻ ﻋﻨﺪ ﺻﻮﻓﻴﺔ ﺍﻟﻴﻤﻦ ﻭﻋﻨﻮﺍ ﺑﺘﻮﺯﻳﻌﻬﺎ ﻭﻧﺸﺮﻫﺎ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬

‫ﺍﻟﻀﺮﺏ ﺍﻟﺜﺎﱐ‪ :‬ﻛﺘﺐ ﺍﻷﺫﻛﺎﺭ ﻭﺍﻷﻭﺭﺍﺩ ﺍﻟﺒﺪﻋﻴﺔ‪:‬‬

‫ﻛﻤﺎ ﺃﻧﻪ ﻻ ﳛﺴﻦ ﰊ ﰲ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺃﻥ ﻻ ﺃﺷﲑ ﺇﱃ ﻛﺘﺐ ﺍﻷﺫﻛﺎﺭ ﻭﺍﻷﻭﺭﺍﺩ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﺒﺪﻋﻴﺔ ﻭﻫﻲ ﻛﺜﲑﺓ‬
‫ﺟﺪﺍﹰ‪ ،‬ﻻ ﻛﺜﹼﺮﻫﺎ ﺍﷲ‪ ،‬ﻭﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﻐﲑ ﺍﷲ ﺍﻟﺸﻲﺀ ﺍﻟﻜﺜﲑ ﻭﻣﻦ ﺃﻣﺜﻠﺘﻬﺎ‪:‬‬

‫‪ -١‬ﺍﳌﻨﻦ ﺍﻹﳍﻴﺔ ﰲ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺧﲑ ﺍﻟﱪﻳﺔ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﳌﺆﻟﻔﻪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‬
‫ﳏﻤﺪ ﺑﺼﻌﺮ‪ ،‬ﻣﻌﺎﺻﺮ ﻣﻦ ﺃﻫﻞ ‪‬ﺎﻣﺔ‪.‬‬

‫‪ -٢‬ﺍﻟﻨﻮﺭ ﺍﳉﻠﻲ ﰲ ﻓﻀﺎﺋﻞ ﻭﻓﻮﺍﺋﺪ ﺍﻟﺬﻛﺮ ﺑﺎﻟﺜﹼﻘﺐ ﺍﻷﻫﺪﱄ‪.‬‬

‫ﳌﺆﻟﻔﻪ‪ /‬ﳏﻤﺪ ﳏﻤﺪ ﻋﺒﺪﻩ ﺳﻠﻴﻤﺎﻥ ﺍﻷﻫﺪﻝ‪ ،‬ﻣﻌﺎﺻﺮ ﻣﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺪﺓ‪ ،‬ﻭﳑﺎ ﳚﺪﺭ ﺫﻛﺮﻩ ﺃﻥ ﺻﺎﺣﺐ ﺍﻟﻮﺭﺩ‬
‫ﻳﺰﻋﻢ ﺃ ﹼﻥ ﻭﺭﺩﻩ ﺍﳌﺬﻛﻮﺭ ﻳﺼﻞ ﺑﺎﳌﺮﻳﺪ ﺇﱃ ﺭﺅﻳﺔ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺣﻘﻴﻘﺔ‪.‬‬

‫‪-٣‬ﺩﻻﺋﻞ ﺍﳋﲑﺍﺕ ﻭﺷﻮﺍﺭﻕ ﺍﻷﻧﻮﺍﺭ ﰲ ﺫﻛﺮ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺍﳌﺨﺘﺎﺭ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬

‫ﳌﺆﻟﻔﻪ‪ /‬ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳉﺰﻭﱄ ﺍﻟﺴﻤﻼﱄ ﺍﳊﺴﲏ‪ ،‬ﻭﻛﺬﺍ ﳐﺘﺼﺮﻩ‪ /‬ﺍﻟﺒﺪﻭﺭ ﺍﻟﻨﲑﺍﺕ ﻷﻭﻳﺲ‬
‫ﺍﳊﺴﻴﲏ‪.‬‬

‫‪ -٤‬ﺧﻼﺻﺔ ﺷﻮﺍﺭﻕ ﺍﻷﻧﻮﺍﺭ ﻣﻦ ﺃﺩﻋﻴﺔ ﺍﻟﺴﺎﺩﺓ ﺍﻷﺧﻴﺎﺭ ﳌﺆﻟﻔﻪ‪ /‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻮﻱ ﺍﳌﺎﻟﻜﻲ‪.‬‬

‫‪ -٥‬ﺭﺍﺗﺐ ﺍﻟﺒﺤﺮ ﺍﻷﻫﺪﱄ‪ ،‬ﳌﺆﻟﻔﻪ ﺣﺴﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺎﺭﻱ ﺍﻷﻫﺪﻝ‪ ،‬ﻣﻨﺼﺐ ﺍﳌﺮﺍﻭﻋﺔ ﻭﻣﻔﺘﻴﻬﺎ‪.‬‬

‫‪ -٦‬ﻣﻐﻴﺚ ﺍﻟﻠﻬﻔﺎﻥ ﰲ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪ ﺍﻷﻛﻮﺍﻥ‪ ،‬ﳌﺆﻟﻔﻪ‪ /‬ﺃﲪﺪ ﳏﻤﺪ ﺳﻠﻴﻤﺎﻥ ﺍﻷﻫﺪﻝ‪ ،‬ﻭﻫﻮ‬
‫ﻣﻌﺎﺻﺮ‪.‬‬

‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻷﻭﺭﺍﺩ ﻭﺍﻷﺫﻛﺎﺭ ﺍﻟﱵ ﺗﻘﺮﺃ ﰲ ﺍﳌﻮﺍﻟﺪ ﺍﻟﺒﺪﻋﻴﺔ‪ :‬ﻛﺎﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ‪ ،‬ﻭﺍﻟﺮﺟﺒﻴﺔ ﻭﺍﻟﺸﻌﺒﺎﻧﻴﺔ‪ ،‬ﻭﻏﲑﻫﺎ‬
‫ﻣﺜﻞ‪:‬‬

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 ‫‪-٧‬ﳎﻤﻮﻋﺔ ﻣﻮﻟﻮﺩ ﺷﺮﻑ ﺍﻷﻧﺎﻡ‪ ،‬ﻭﳛﻮﻱ ﻣﻮﻟﺪ ﺍﻟﱪﺯﳒﻲ ﻧﻈﻤﹰﺎ ﻭﻧﺜﺮﺍﹰ‪ ،‬ﻭﻗﺼﻴﺪﺓ ﺍﻟﱪﺩﺓ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺃﺩﻋﻴﺔ ﺧﺘﻢ‬
‫ﺍﻟﻘﺮﺁﻥ‪.‬‬

‫‪-٨‬ﳎﻤﻮﻉ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﻣﻮﻟﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻠﱪﺯﳒﻲ ﻭﺍﻟﺪﻳﺒﻌﻲ ﻭﺍﻟﻌﺰﺏ‪.‬‬

‫‪-٩‬ﻣﻮﻟﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻷﺳﺮﺍﺭ ﺍﻟﺮﺑﺎﻧﻴﺔ‪ ،‬ﳌﺆﻟﻔﻪ‪ /‬ﳏﻤﺪ ﻋﺜﻤﺎﻥ ﺍﳌﲑﻏﲏ‪.‬‬

‫ﻓﻬﺬﻩ ﻧﺒﺬﺓ ﻣﻮﺟﺰﺓ ﻋﻦ ﺃﻫﻢ ﺍﻟﻜﺘﺐ ﻭﺍﳌﺼﻨﻔﺎﺕ ﻭﺍﻹﺻﺪﺍﺭﺍﺕ ﺍﻟﱵ ﻳﻌﺘﲏ ‪‬ﺎ ﺍﻟﺼﻮﻓﻴﺔ ﺑﺘﻬﺎﻣﺔ ﺍﻟﻴﻤﻦ‪ ،‬ﻗﺮﺍﺀ ﹰﺓ‬
‫ﻭﻧﺸﺮﺍﹰ‪ ،‬ﻭﺗﻮﺯﻳﻌﹰﺎ‪ ،‬ﻭﻳﻌﺘﻤﺪﻭﻥ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺒﺪﻉ ﻭﺍﳋﺮﺍﻓﺔ‪ .‬ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ‪.‬‬

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 ‫ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺩﺱ‬
‫ﻭﺳﺎﺋﻞ ﻣﻮﺍﺟﻬﺔ ﺍﳌﺪ ﺍﻟﺼﻮﰲ‬
‫ﺇﻥ ﳑﺎ ﻻ ﺷﻚ ﻓﻴﻪ ﺃﻥ ﻋﻠﻰ ﺍﳌﻨﺘﺴﺒﲔ ﻟﻠﻌﻠﻢ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﺟﺒﹰﺎ ﻛﺒﲑﹰﺍ ﰲ ﺻﺪ ﻋﺎﺩﻳﺔ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﺒﺪﻉ‪ ،‬ﻭﻣﻨﻬﻢ‬
‫ﻃﺎﺋﻔﺔ ﺍﻟﺼﻮﻓﻴﺔ ﺍﳌﺒﺘﺪﻋﺔ ﻭﻣﺎ ﲢﻤﻠﻪ ﻣﻦ ﻋﻘﺎﺋﺪ ﻭﺃﻓﻌﺎﻝ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺒﺪﻋﺔ ﻭﺍﳋﺮﺍﻓﺔ‪.‬‬

‫ﻭﺃﻧﻪ ﻛﻠﻤﺎ ﺍﻧﺘﺸﺮ ﺍﻟﻌﻠﻢ ﻭﻗﻮﻱ ﺍﻟﺒﻼﻍ ﻭﻧﺸﻂ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﷲ ﻋﻠﻰ ﺑﺼﲑﺓ؛ ﻛﻠﻤﺎ ﻗﻠﺖ ﻭﺿﻌﻔﺖ ﻫﺬﻩ ﺍﳌﻈﺎﻫﺮ‪،‬‬
‫ﻭﻛﻠﻤﺎ ﺍﻧﺰﺟﺮ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﺒﺪﻋﺔ ﻣﻦ ﺻﻮﻓﻴﺔ ﻭﻏﲑﻫﺎ‪.‬‬

‫ﻭﳍﺬﺍ ﻭﺟﺐ ﺑﺬﻝ ﺍﳉﻬﺪ ﻭﺍﺳﺘﻨﻔﺎﺭ ﺍﻟﻄﺎﻗﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺪﻋﻮﻳﺔ ﳌﻮﺍﺟﻬﺔ ﻫﺬﺍ ﺍﳌﺪ ﺍﻟﺼﻮﰲ ﺍﻟﻌﺎﺩﻱ ﻋﻠﻰ ﺍﻟﻌﻘﺎﺋﺪ‬
‫ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻨﺴﻚ ﻭﺍﻷﺧﻼﻕ ﻭﺍﻟﺴﻠﻮﻙ‪.‬‬

‫ﻭﺃﻫﻢ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﻳﻮﺍﺟﻪ ‪‬ﺎ ﺍﻟﺘﺼﻮﻑ ﻭﺍﻟﺸﺮﻙ ﻭﺍﳋﺮﺍﻓﺔ ﻭﺍﻟﺒﺪﻋﺔ ﻣﺎ ﻳﻠﻲ‪:‬‬

‫‪ -١‬ﺍﻟﻌﻨﺎﻳﺔ ﺍﻟﻔﺎﺋﻘﺔ ﺑﺎﻟﺘﺄﺻﻴﻞ ﺍﻟﻌﻠﻤﻲ ﻷﺑﻮﺍﺏ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳌﻌﺘﻘﺪ‪ ،‬ﻭﺗﻔﻨﻴﺪ ﺷﺒﻬﺎﺕ ﺍﻟﺼﻮﻓﻴﺔ ﻭﺃﺑﺎﻃﻴﻠﻬﻢ ﺳﻮﺍﺀ‬
‫ﺃﻛﺎﻧﺖ ﰲ ﻣﺼﺎﺩﺭ ﺍﻟﺘﻠﻘﻲ ﺃﻭ ﻣﻨﻬﺞ ﺍﻻﺳﺘﺪﻻﻝ‪.‬‬

‫‪ -٢‬ﺑﻴﺎﻥ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺗﻘﺮﻳﺮ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭ ﺧﻄﺮﻩ ﻭﺍﻟﺒﺪﻋﺔ ﻭﺍﳋﺮﺍﻓﺔ ﺍﻟﺼﻮﻓﻴﺔ‪،‬‬
‫ﻭﺫﻟﻚ ﻣﻦ ﻗﺒﻞ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺪﻋﺎﺓ ﰲ ﻫﺬﻩ ﺍﳌﻨﺎﻃﻖ ﺍﻟﺘﻬﺎﻣﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺪﺭﻭﺱ ﺍﻟﻌﻠﻤﻴﺔ ﻭ ﺍﶈﺎﺿﺮﺍﺕ ﺍﻟﻌﺎﻣﺔ‬
‫ﻭﺧﻄﺐ ﺍﳉﻤﻌﺔ ﻭﺍﳌﻮﺍﻋﻆ ﺍﻹﺭﺷﺎﺩﻳﺔ‪.‬‬

‫‪ -٣‬ﺍﺳﺘﺼﺪﺍﺭ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﻋﻼﻡ ﲡﺎﻩ ﺍﻟﺒﺪﻉ ﺍﻟﺼﻮﻓﻴﺔ‪ :‬ﺷﺮﻛﻴﺔ ﻛﺎﻧﺖ ﺃﻭ ﺿﻼﻟﻴﺔ‪،‬‬
‫ﻭﺍﻟﻮﺍﺟﺐ ﺍﻟﺸﺮﻋﻲ ﰲ ﻫﺬﻩ ﺍﳌﻈﺎﻫﺮ ﻭﺍﳌﻤﺎﺭﺳﺎﺕ‪.‬‬

‫‪ -٤‬ﺗﻮﺯﻳﻊ ﺍﻟﻜﺘﺐ ﻭﺍﻟﻜﺘﻴﺒﺎﺕ ﻭﺍﻷﺷﺮﻃﺔ ﻭ ﺍﻟﻨﺸﺮﺍﺕ ﻭﺍﻟﻔﺘﺎﻭﻯ ﻭﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﳌﺘﺨﺼﺼﺔ ﰲ ﺗﻔﻨﻴﺪ ﺍﻟﻔﻜﺮ ﺍﻟﺼﻮﰲ‬
‫ﻭﺇﺑﻄﺎﻝ ﻋﻘﺎﺋﺪﻩ ﻭ ﺗﻘﺮﻳﺮ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳊﻖ ﻭﺍﻟﺴﻨﺔ ﺍﶈﻀﺔ‪.‬‬

‫‪ -٥‬ﺗﺴﻴﲑ ﺍﻟﻘﻮﺍﻓﻞ ﺍﻟﺪﻋﻮﻳﺔ ﻟﻠﻘﺮﻯ ﻭﺍﻷﺭﻳﺎﻑ ﻹﺭﺷﺎﺩ ﺍﻟﻨﺎﺱ ﻭﺗﻮﺟﻴﻬﻬﻢ ﰲ ﺃﺑﻮﺍﺏ ﺍﳌﻌﺘﻘﺪ ﻋﱪ ﺧﻄﺐ ﺍﳉﻤﻌﺔ‬
‫ﻭﺍﶈﺎﺿﺮﺍﺕ ﺍﻟﻌﺎﻣﺔ ﺃﻭ ﺍﻟﺪﺭﻭﺱ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬

‫‪ -٦‬ﺇﻗﺎﻣﺔ ﺍﻟﺪﻭﺭﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺘﺄﺻﻴﻠﻴﺔ ﺍﻟﺘﺄﻫﻴﻠﻴﺔ ﺍﳌﺘﺨﺼﺼﺔ ﻟﺒﻴﺎﻥ ﺣﻘﻴﻘﺔ ﺍﻟﺼﻮﻓﻴﺔ ﻭﻛﺸﻒ ﺯﻳﻮﻓﻬﺎ ﻟﺘﻨﻤﻴﺔ‬

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 ‫ﺍﻟﻮﻋﻲ ﺍﻟﻌﻘﺪﻱ ﻟﺪﻯ ﺍﻟﻄﻼﺏ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪.‬‬

‫‪ -٧‬ﺇﻗﺎﻣﺔ ﺍﳌﺴﺎﺑﻘﺎﺕ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻟﺘﻘﺮﻳﺮ ﺍﻟﺘﻮﺣﻴﺪ ﻭﲢﻘﻴﻖ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﻓﻀﺢ ﺯﻳﻮﻑ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﻭﻛﺸﻒ ﺷﺮﻛﻬﻢ‬
‫ﻭﺃﺑﺎﻃﻴﻠﻬﻢ؛ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺻﻴﻔﻴﺔ ﺃﻭ ﻋﺎﻣﺔ‪ ،‬ﻭﰲ ﲨﻴﻊ ﺍ‪‬ﺎﻻﺕ‪.‬‬

‫‪ -٨‬ﺗﻜﻮﻳﻦ ﻣﻜﺘﺒﺔ ﻣﺘﺨﺼﺼﺔ ﲢﻮﻱ ﻛﺘﺐ ﺍﻟﺼﻮﻓﻴﺔ ﻭﺍﻟﻜﺘﺐ ﺍﳌﺘﺨﺼﺼﺔ ﰲ ﺍﻟﺮﺩ ﻋﻠﻴﻬﻢ‪ ،‬ﻛﻲ ﺗﻜﻮﻥ ﻣﺮﺟﻌﹰﺎ‬
‫ﻟﻄﻼﺏ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺒﺎﺣﺜﲔ‪.‬‬

‫ﻼ ﻭ ﺗﻘﺮﻳﺮﹰﺍ ﺃﻭ‬
‫‪ -٩‬ﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﻟﺘﺄﻟﻴﻒ ﰲ ﲢﻘﻴﻖ ﺃﻣﺮ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭ ﺍﻟﺒﺪﻋﺔ ﺗﺄﺻﻴ ﹰ‬
‫ﺭﺩﹰﺍ ﻭﺗﻔﻨﻴﺪﹰﺍ‪.‬‬

‫‪ -١٠‬ﺍﳌﺮﺍﺳﻠﺔ ﻭﺍﳊﻮﺍﺭ ﻭﺍ‪‬ﺎﺩﻟﺔ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ﻣﻊ ﻛﺒﺎﺭ ﺍﻟﺼﻮﻓﻴﺔ ﻣﻦ ﻋﻠﻤﺎﺀ ﺃﻭ ﻣﺜﻘﻔﲔ ﺃﻭ ﻏﲑﻫﻢ ﻣﻦ‬
‫ﻋﻘﻼﺋﻬﻢ ﻭﺩﻋﻮ‪‬ﻢ ﺇﱃ ﺍﳊﻖ ﺍﳌﺒﲔ ﻋﻦ ﻃﺮﻳﻖ ﺍﳌﻨﺎﻇﺮﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﺆﺻﻠﺔ‪.‬‬

‫‪ -١١‬ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﺘﻘﻨﻴﺔ ﺍﻟﻌﺼﺮﻳﺔ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﻟﻌﻠﻤﻴﺔ ﻣﻦ ﻣﻮﺍﻗﻊ ﻋﻠﻰ ﺍﻟﺸﺒﻜﺔ ﺍﻟﻌﺎﳌﻴﺔ )ﺍﻹﻧﺘﺮﻧﺖ( ﺃﻭ‬
‫ﺍﻷﻗﺮﺍﺹ ﺍﳌﺪﳎﺔ )ﺍﻟﺴﻴﺪﻳﻬﺎﺕ( ﻭﻏﲑ ﺫﻟﻚ؛ ﻟﻨﺸﺮ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺑﻴﺎﻥ ﺃﺑﺎﻃﻴﻞ ﺍﻟﺼﻮﻓﻴﺔ‪.‬‬

‫‪ -١٢‬ﻛﻔﺎﻟﺔ ﺍﻟﺪﻋﺎﺓ ﻭﻃﻼﺏ ﺍﻟﻌﻠﻢ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻟﻠﻘﻴﺎﻡ ﺑﺄﻣﺮ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ‬
‫ﺍﻟﺸﺮﻙ ﻭﺍﻟﺒﺪﻋﺔ‪.‬‬

‫‪ -١٣‬ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻨﺶﺀ ﻭﺫﻟﻚ ﺑﺈﻗﺎﻣﺔ ﺣﻠﻘﺎﺕ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺣﻠﻘﺎﺕ ﺍﻟﺪﺭﻭﺱ ﺍﻟﻌﻠﻤﻴﺔ ﳉﻤﻴﻊ ﺍﻟﻔﺌﺎﺕ‬
‫ﻣﻦ ﺍﳉﻨﺴﲔ‪.‬‬

‫‪ -١٤‬ﺇﺻﺪﺍﺭ ﳎﻠﺔ ﺷﻬﺮﻳﺔ ﺷﺮﻋﻴﺔ ﺩﻋﻮﻳﺔ ﲝﻴﺚ ﲣﺼﺺ ﻣﻨﻬﺎ ﺯﺍﻭﻳﺔ ﻟﺘﻘﺮﻳﺮ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻌﻘﻴﺪﺓ ﻣﻊ ﺍﻟﻌﻨﺎﻳﺔ‬
‫ﺑﻜﺸﻒ ﺃﺑﺎﻃﻴﻞ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﻭﻛﺬﺍ ﺇﺻﺪﺍﺭ ﻧﺸﺮﺍﺕ ﺷﻬﺮﻳﺔ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ‪.‬‬

‫‪ -١٥‬ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﳌﻨﺎﻃﻖ ﺍﶈﺘﺎﺟﺔ ﺇﱃ ﻣﺴﺎﺟﺪ ﲝﻴﺚ ﻳﻜﻮﻥ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺍﳌﺴﺠﺪ ﻃﺎﻟﺐ ﻋﻠﻢ ﻳﺪﻋﻮ ﺇﱃ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﻭﳛﻘﻖ ﺍﻟﻌﻘﻴﺪﺓ‪.‬‬

‫‪ -١٦‬ﺇﻗﺎﻣﺔ ﺍﳌﺮﺍﻛﺰ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﻣﻨﺎﻃﻖ ﳐﺘﻠﻔﺔ ﰲ ‪‬ﺎﻣﺔ‪ ،‬ﺃﻭ ﺗﺸﺠﻴﻊ ﻭﺩﻋﻢ ﺍﳌﺮﺍﻛﺰ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻘﺎﺋﻤﺔ‪ ،‬ﻭﺗﺮﻛﻴﺰ‬
‫ﺍﳉﻬﻮﺩ ﻓﻴﻬﺎ ﻋﻠﻰ ﲢﻘﻴﻖ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻛﺸﻒ ﺯﻳﻮﻑ ﺍﻟﻘﺒﻮﺭﻳﺔ ﻭﺍﻟﺼﻮﻓﻴﺔ‪.‬‬

‫‪ -١٧‬ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﳉﺎﻧﺐ ﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﻻﻋﺘﻨﺎﺀ ﺑﻪ ﻋﻨﺎﻳﺔ ﻓﺎﺋﻘﺔ‪ ،‬ﻭﺻﺮﻑ ﻛﺜﲑ ﻣﻦ ﺍﳉﻬﻮﺩ ﻭﺍﻟﻄﺎﻗﺎﺕ ﻟﺘﺤﺼﲔ‬
‫ﻧﺴﺎﺀ ﺍﻷﻣﺔ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﲡﻨﻴﺒﻬﻦ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺒﺪﻋﺔ‪.‬‬

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 ‫‪ -١٨‬ﺍﺳﺘﻬﺪﺍﻑ ﻃﺒﻘﺔ ﺍﳌﺪﺭﺳﲔ ﻭﺍﻟﻌﻨﺎﻳﺔ ‪‬ﻢ؛ ﻭﺫﻟﻚ ﻟﺘﺄﺛﲑﻫﻢ ﺍﳌﺒﺎﺷﺮ ﻋﻠﻰ ﺍﻟﻄﻼﺏ ﰲ ﲨﻴﻊ ﺍﳌﺮﺍﺣﻞ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬

‫‪ -١٩‬ﺍﻻﻫﺘﻤﺎﻡ ﲝﺎﺟﺎﺕ ﺍﻟﻨﺎﺱ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺳ ‪‬ﺪ ﺟﻮﻋﺘﻬﻢ‪ ،‬ﻭﺇﻋﺎﻧﺘﻬﻢ ﰲ ﻓﻘﺮﻫﻢ ﻣﻦ ﺣﻴﺚ ﻛﻔﺎﻟﺔ ﺍﻷﻳﺘﺎﻡ‬
‫ﻭﺍﻷﺭﺍﻣﻞ ﻭﺍﻷﺳﺮ ﺍﻟﻔﻘﲑﺓ؛ ﳌﺎ ﻟﺬﻟﻚ ﻣﻦ ﺃﺑﻠﻎ ﺍﻷﺛﺮ ﰲ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻗﻠﻮ‪‬ﻢ ﻭﺩﻋﻮ‪‬ﻢ ﺇﱃ ﺍﳊﻖ ﺍﳌﺒﲔ‪.‬‬

‫‪ -٢٠‬ﻭﺧﺎﲤﺔ ﺍﻟﻮﺳﺎﺋﻞ‪:‬‬

‫ﺇﻗﺎﻣﺔ ﻣﺆﺳﺴﺔ ﻋﻠﻤﻴﺔ ﺩﻋﻮﻳﺔ ﻣﺘﺨﺼﺼﺔ ﳌﻮﺍﺟﻬﺔ ﺍﳌﺪ ﺍﻟﺼﻮﰲ ﺍﻟﻌﺎﺩﻱ ﻋﻠﻰ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﺴﻠﻮﻙ‪ ،‬ﻭﺩﺭﺀ‬
‫ﻓﺴﺎﺩﻩ ﺑﻜﻞ ﺍﻟﻮﺳﺎﺋﻞ ﻭﺍﻟﻄﺮﻕ ﺍﳌﺘﺎﺣﺔ‪.‬‬

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 ‫ﳕﺎﺫﺝ ﻟﻠﺠﻬﻮﺩ ﺍﻹﺻﻼﺣﻴﺔ ﻟﻌﻠﻤﺎﺀ ﻭﺩﻋﺎﺓ ‪‬ﺎﻣﺔ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﳌﺪ ﺍﻟﺼﻮﰲ‬
‫ﻟﻘﺪ ﻛﺎﻥ ﻟﻌﻠﻤﺎﺀ ﻭﻃﻼﺏ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ ﻣﺎ ﻟﻐﲑﻫﻢ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺪﻋﺎﺓ ﰲ‬
‫ﺳﺎﺋﺮ ﺑﻼﺩ ﺍﻟﻴﻤﻦ ﻣﻦ ﺍﳉﻬﻮﺩ ﺍﻹﺻﻼﺣﻴﺔ ﳌﻮﺍﺟﻬﺔ ﺍﳌﺪ ﺍﻟﺼﻮﰲ ﻭﻣﺎ ﻳﻨﻄﻮﻱ ﻋﻠﻴﻪ ﻣﻦ ﺑﺪﻉ ﻭﺷﺮﻙ ﻭﺿﻼﻻﺕ‬
‫ﳐﺘﻠﻔﺔ‪ ،‬ﻭﻗﺪ ﺗﻨﻮﻋﺖ ﺍﳉﻬﻮﺩ ﺍﻟﱵ ﻗﺎﻣﻮﺍ ‪‬ﺎ ﻣﺎ ﺑﲔ ﺟﻬﻮﺩ ﻋﻠﻤﻴﺔ ﺃﻭ ﻋﻤﻠﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺗﻠﻚ ﺍﳉﻬﻮﺩ ﻭﺍﻟﻨﻤﺎﺫﺝ‬
‫ﺍﻵﺗﻴﺔ‪:‬‬

‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻷﻭﻝ‪:‬‬

‫ﺑﻴﺎﻥ ﺣﻜﻢ ﺍﻹﺳﻼﻡ ﰲ ﻧﺘﻴﺠﺔ ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ‪:‬‬

‫ﻧﺘﻴﺠﺔ ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ ﺃﻭ ﻧﺘﻴﺠﺔ ﻓﻠﻜﻲ ﺍﻟﻴﻤﻦ ﻧﺸﺮﺓ ﺳﻨﻮﻳﺔ ﻳﺼﺪﺭﻫﺎ ﻛﺎﻫﻦ ﻣﻦ ﻣﺪﻳﻨﺔ ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ ﰲ ‪‬ﺎﻣﺔ ﻳﺪﻋﻰ‬
‫ﳏﻤﺪ ﺃﲪﺪ ﻣﻬﺪﻱ ﺃﻣﲔ ﻳﺘﻜﻬﻦ ﻓﻴﻬﺎ ﳌﺎ ﺳﻴﺤﺪﺙ ﺧﻼﻝ ﺍﻟﻌﺎﻡ ﺍﳉﺪﻳﺪ ﻳﺰﻋﻢ ﻓﻴﻬﺎ ﺃﻧﻪ ﻳﻨﻈﺮ ﻃﺎﻟﻌﻚ ﻭﺣﻈﻚ‬
‫ﻭﺍﳌﺴﺘﻘﺒﻞ ﰲ ﺍﻟﻨﺠﻮﻡ ﻭﻋﻠﻢ ﺍﳉﻔﺮ ﻭﺍﻟﺰﻳﺮﺟﺔ ﻭﻋﻠﻢ ﺍﻟﺮﻣﻞ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﺪﺟﻞ ﻭﺍﻟﻜﺬﺏ)‪.(١‬‬

‫ﻭﳑﺎ ﻳﺆﺳﻒ ﻟﻪ ﺇﻗﺒﺎﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻣﺎ ﻓﻴﻬﺎ ﻭﺗﺼﺪﻳﻖ ﺫﻟﻚ ﺑﻞ ﻭﺍﻓﺘﺨﺎﺭ ﻣﻦ ﻗﺒﻞ ﺑﻌﺾ ﺍﳌﺜﻘﻔﲔ ‪-‬‬
‫ﺯﻋﻤﻮﺍ‪ -‬ﺎ ﻭﺃ‪‬ﺎ ﻣﻦ ﻣﻔﺎﺧﺮ ﺍﻟﻴﻤﻦ‪.‬‬

‫ﻭﻟﻘﺪ ﻗﺎﻡ ﺑﻌﺾ ﺍﻟﻐﻴﻮﺭﻳﻦ ﰲ ﻣﺮﻛﺰ ﺍﻹﳝﺎﻥ ﺍﳋﲑﻱ ﻟﻠﺸﺮﻳﻂ ﺍﻹﺳﻼﻣﻲ ﺑﺈﺏ ﺑﻄﺮﺡ ﺳﺆﺍﻝ ﻋﻠﻰ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﻭﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ ﺍﻟﺒﻼﺩ ﺍﻟﻴﻤﺎﻧﻴﺔ ﺣﻮﻝ ﻫﺬﻩ ﺍﻟﻨﺘﻴﺠﺔ ﻭﻛﺎﻥ ﻧﺺ ﺍﻟﺴﺆﺍﻝ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﻟﺸﺮﻉ ﰲ ﻫﺬﻩ‬
‫ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﱵ ﻳﺼﺪﺭﻫﺎ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻭﺍﻟﱵ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﻣﺎ ﺳﻴﺤﺪﺙ ﻟﻸﺷﺨﺎﺹ ﻭﺍﻟﺒﻠﺪﺍﻥ ﻭﻛﺬﻟﻚ ﳐﺘﻠﻒ ﺍﻷﺣﺪﺍﺙ‬
‫ﻭﺍﻟﺘﻐﲑﺍﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﻜﻮﺍﺭﺙ ﻭﻏﲑ ﺫﻟﻚ ﻣﻌﺘﻤﺪﹰﺍ ﻛﻤﺎ ﻳﻘﻮﻝ ﻋﻠﻰ ﻋﻠﻢ ﺍﳉﻔﺮ ﻭﺍﻟﻨﺠﻮﻡ ﻭﻏﲑﻫﺎ؟‬
‫ﻭﻫﻞ ﳚﻮﺯ ﺇﺻﺪﺍﺭﻫﺎ ﻭﺑﻴﻌﻬﺎ ﻭﺷﺮﺍﺅﻫﺎ ﻭﺗﺪﺍﻭﳍﺎ؟‬

‫ﻭﻗﺪ ﺗﻔﻀﻞ ﺃﺻﺤﺎﺏ ﺍﻟﻔﻀﻴﻠﺔ ﺑﺎﻹﺟﺎﺑﺔ ﻋﻦ ﻫﺬﺍ ﺍﻟﺘﺴﺎﺅﻝ ﺇﺟﺎﺑﺔ ﻣﻔﺼﻠﺔ ﻭﻧﺸﺮﺕ ﰲ ﻛﺘﻴﺐ ﺑﻌﻨﻮﺍﻥ ﺣﻜﻢ‬
‫)‪(٢‬‬
‫ﺍﻹﺳﻼﻡ ﰲ ﻧﺘﻴﺠﺔ ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ‪ ،‬ﻛﻤﺎ ﻧﺸﺮﺕ ﺃﻳﻀﹰﺎ ﺧﻼﺻﺔ ﺗﻠﻚ ﺍﻹﺟﺎﺑﺎﺕ ﰲ ﻧﺸﺮﺓ ﺑﻌﻨﻮﺍﻥ‪ :‬ﻧﺘﻴﺠﺔ ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ‬
‫ﰲ ﻣﻴﺰﺍﻥ ﺍﻹﺳﻼﻡ)‪.(٣‬‬

‫)‪ (1‬ﺍﻧﻈﺮ‪ :‬ﻣﻠﺤﻖ ﺍﻟﻮﺛﺎﺋﻖ ﻭﺍﳌﺼﻮﺭﺍﺕ ﺭﻗﻢ )‪.(١٦‬‬

‫)‪ (2‬ﺍﻧﻈﺮ‪ :‬ﻣﻠﺤﻖ ﺍﻟﻮﺛﺎﺋﻖ ﻭﺍﳌﺼﻮﺭﺍﺕ ﺭﻗﻢ )‪.(١٧‬‬
‫)‪ (3‬ﺍﻧﻈﺮ‪ :‬ﻣﻠﺤﻖ ﺍﻟﻮﺛﺎﺋﻖ ﻭﺍﳌﺼﻮﺭﺍﺕ ﺭﻗﻢ )‪.(١٨‬‬
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‫‪٨٧‬‬
 ‫ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﻟﻨﺸﺮﺓ ﺍﻵﻧﻔﺔ ﺍﻟﺬﻛﺮ‪:‬‬

‫‪ -‬ﺭﻛﺰ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻥ ﻋﻤﻞ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻫﻮ ﺍﺩﻋﺎﺀ ﻟﻌﻠﻢ ﺍﻟﻐﻴﺐ ﻭﺃﻥ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻘﺮﺭﺓ‬
‫ﻋﻨﺪ ﺃﻫﻞ ﺍﳌﻠﺔ ﺃﻥ ﺍﷲ ﺍﺳﺘﺄﺛﺮ ﺑﻌﻠﻢ ﺍﻟﻐﻴﺐ ﻓﻼ ﻳﻌﻠﻤﻪ ﺃﺣﺪ ﺳﻮﺍﻩ‪ ،‬ﻭﺃﺩﻟﺔ ﺫﻟﻚ ﺟﺪ ﻛﺜﲑﺓ‪ ،‬ﻭﻣﻨﻬﺎ‪:‬‬

‫ﺸﻌُﺮُﻭ ﹶﻥ ﹶﺃﻳﱠﺎ ﹶﻥ ُﻳْﺒ َﻌﺜﹸﻮ ﹶﻥ((‬

‫ﺐ ِﺇﻟﱠﺎ ﺍﻟﱠﻠ ُﻪ َﻭﻣَﺎ َﻳ ْ‬
‫ﺽ ﺍﹾﻟ َﻐْﻴ َ‬
‫ﺕ ﻭَﺍ َﻷ ْﺭ ِ‬
‫ﺴ َﻤﻮَﺍ ِ‬
‫‪ -١‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪)) :‬ﹸﻗ ﹾﻞ ﻻ َﻳ ْﻌﹶﻠﻢُ َﻣ ْﻦ ﻓِﻲ ﺍﻟ ﱠ‬
‫]ﺍﻟﻨﻤﻞ‪.[٦٥:‬‬

‫ﺠَﺘﺒِﻲ ِﻣ ْﻦ ﺭُﺳُِﻠ ِﻪ َﻣ ْﻦ َﻳﺸَﺎ ُﺀ(( ]ﺁﻝ‬

‫ﺐ َﻭﹶﻟ ِﻜ ﱠﻦ ﺍﻟﻠﱠ َﻪ َﻳ ْ‬
‫‪ -٢‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪َ )) :‬ﻭﻣَﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ُﻪ ِﻟﻴُ ﹾﻄِﻠ َﻌﻜﹸ ْﻢ َﻋﻠﹶﻰ ﺍﹾﻟ َﻐْﻴ ِ‬
‫ﻋﻤﺮﺍﻥ‪.[١٧٩:‬‬

‫ﺐ ﻻ َﻳ ْﻌﹶﻠ ُﻤﻬَﺎ ِﺇﻟﱠﺎ ُﻫ َﻮ(( ]ﺍﻷﻧﻌﺎﻡ‪.[٥٩:‬‬

‫‪ -٣‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪َ )) :‬ﻭ ِﻋْﻨ َﺪﻩُ َﻣﻔﹶﺎِﺗ ُﺢ ﺍﹾﻟ َﻐْﻴ ِ‬

‫ﺐ ِﻟﻠﱠ ِﻪ(( ]ﻳﻮﻧﺲ‪.[٢٠:‬‬

‫‪ -٤‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪َ )) :‬ﻭَﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﹶﻟﻮْﻻ ﺃﹸْﻧ ِﺰ ﹶﻝ َﻋﹶﻠْﻴ ِﻪ ﺁَﻳ ﹲﺔ ِﻣ ْﻦ َﺭﱢﺑ ِﻪ ﹶﻓ ﹸﻘ ﹾﻞ ِﺇﱠﻧﻤَﺎ ﺍﹾﻟ َﻐْﻴ ُ‬

‫ﺽ(( ]ﺍﻟﻨﺤﻞ‪.[٧٧:‬‬
‫ﺕ ﻭَﺍ َﻷ ْﺭ ِ‬
‫ﺴ َﻤﻮَﺍ ِ‬
‫‪ -٥‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪َ )) :‬ﻭِﻟﻠﱠ ِﻪ ﹶﻏْﻴﺐُ ﺍﻟ ﱠ‬

‫ﺐ ﻓﹶﻼ ﻳُ ﹾﻈ ِﻬﺮُ َﻋﻠﹶﻰ ﹶﻏْﻴِﺒ ِﻪ ﹶﺃ َﺣﺪًﺍ(( ]ﺍﳉﻦ‪.[٢٦:‬‬

‫‪ -٦‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪)) :‬ﻋَﺎِﻟﻢُ ﺍﹾﻟ َﻐْﻴ ِ‬

‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻌﻠﻢ ﺍﻟﻐﻴﺐ ﳏﺠﻮﺏ ﻋﻦ ﲨﻴﻊ ﺍﳋﻠﻖ‪ ،‬ﲟﺎ ﰲ ﺫﻟﻚ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﻨﺒﻴﻮﻥ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﺣﻜﺎﻳﺔ ﻋﻦ‬
‫ﻚ ﻻ ِﻋ ﹾﻠ َﻢ ﹶﻟﻨَﺎ ِﺇﻟﱠﺎ ﻣَﺎ َﻋﱠﻠ ْﻤَﺘﻨَﺎ(( ]ﺍﻟﺒﻘﺮﺓ‪ ،[٣٢:‬ﻭﻗﺎﻝ ﺍﷲ ﺣﻜﺎﻳﺔ ﻋﻦ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﺍﳌﻼﺋﻜﺔ‪)) :‬ﻗﹶﺎﻟﹸﻮﺍ ُﺳْﺒﺤَﺎَﻧ َ‬
‫ﺨْﻴ ِﺮ(( ]ﺍﻷﻋﺮﺍﻑ‪.[١٨٨:‬‬
‫ﺕ ِﻣ َﻦ ﺍﹾﻟ َ‬
‫ﺐ ﻻ ْﺳَﺘ ﹾﻜﹶﺜ ْﺮ ُ‬ ‫ﺖ ﹶﺃ ْﻋﹶﻠﻢُ ﺍﹾﻟ َﻐْﻴ َ‬
‫ﻭﺳﻠﻢ‪َ )) :‬ﻭﹶﻟ ْﻮ ﻛﹸﻨ ُ‬

‫ﻭﻗﺎﻝ ﺍﷲ ﺁﻣﺮﹰﺍ ﻧﺒﻴﻪ ﳏﻤﺪﹰﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ )) :‬ﹸﻗ ﹾﻞ ﻻ ﹶﺃﻗﹸﻮ ﹸﻝ ﹶﻟ ﹸﻜ ْﻢ ﻋِﻨﺪِﻱ َﺧﺰَﺍِﺋﻦُ ﺍﻟﻠﱠ ِﻪ ﻭَﻻ ﹶﺃ ْﻋﹶﻠﻢُ ﺍﹾﻟ َﻐْﻴ َ‬
‫ﺐ((‬
‫ﺐ ﻓﹶﻼ ﻳُ ﹾﻈ ِﻬﺮُ َﻋﻠﹶﻰ ﹶﻏْﻴِﺒ ِﻪ ﹶﺃ َﺣﺪًﺍ * ِﺇﻟﱠﺎ َﻣ ِﻦ ﺍ ْﺭَﺗﻀَﻰ ِﻣ ْﻦ َﺭﺳُﻮ ٍﻝ(( ]ﺍﳉﻦ‪.[٢٧:‬‬
‫]ﺍﻷﻧﻌﺎﻡ‪ ،[٥٠:‬ﻭﻗﺎﻝ ﺍﷲ‪ )) :‬ﻋَﺎِﻟﻢُ ﺍﹾﻟ َﻐْﻴ ِ‬

‫ﲔ ((‬ ‫ﺏ ﺍﹾﻟﻤُ ِﻬ ِ‬
‫ﺐ ﻣَﺎ ﹶﻟِﺒﺜﹸﻮﺍ ﻓِﻲ ﺍﹾﻟ َﻌﺬﹶﺍ ِ‬
‫ﺠ ﱡﻦ ﹶﺃ ﹾﻥ ﹶﻟ ْﻮ ﻛﹶﺎﻧُﻮﺍ َﻳ ْﻌﹶﻠﻤُﻮ ﹶﻥ ﺍﹾﻟ َﻐْﻴ َ‬
‫ﺖ ﺍﹾﻟ ِ‬‫ﻭﻗﺎﻝ ﺍﷲ ﻋﻦ ﺍﳉﻦ‪)) :‬ﹶﻓﹶﻠﻤﱠﺎ َﺧ ﱠﺮ َﺗَﺒﱠﻴَﻨ ِ‬
‫ﺕ ِﺇﻥﱠ ﺍﻟﻠﱠ َﻪ‬
‫ﺽ َﺗﻤُﻮ ُ‬‫ﻱ ﹶﺃ ْﺭ ٍ‬‫ﺲ ِﺑﹶﺄ ﱢ‬‫ﺴﺐُ ﹶﻏﺪًﺍ َﻭﻣَﺎ َﺗ ْﺪﺭِﻱ َﻧ ﹾﻔ ‪‬‬ ‫ﺲ ﻣَﺎﺫﹶﺍ َﺗ ﹾﻜ ِ‬ ‫]ﺳﺒﺄ‪ ،[١٤:‬ﻭﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪َ )) :‬ﻭﻣَﺎ َﺗ ْﺪﺭِﻱ َﻧ ﹾﻔ ‪‬‬
‫َﻋﻠِﻴ ‪‬ﻢ َﺧِﺒ ‪‬ﲑ (( ]ﻟﻘﻤﺎﻥ‪.[٣٤:‬‬

‫ﻓﺎﷲ ﻗﺪ ﺣﺠﺐ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﻋﻦ ﺃﻛﺮﻡ ﺧﻠﻘﻪ ﻭﻫﻢ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﻼﺋﻜﺔ ﺇﻻ ﻣﺎ ﺃﻋﻤﻠﻪ ﺍﷲ ﳍﻢ‪ ،‬ﺃﻓﺒﻌﺪ ﻫﺬﺍ ﻳﺄﰐ ﻫﺬﺍ‬
‫ﻭﻳﺪﻋﻲ ﻣﻌﺮﻓﺔ ﺍﻟﻐﻴﺐ؟! ﺇﻥ ﻣﻦ ﺍﺩﻋﻰ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﻗﺪ ﻧﺎﺯﻉ ﺍﷲ ﻭﻛﺬﺏ ﺍﻟﻘﺮﺁﻥ ﻭﻓﺎﺭﻕ ﻫﺬﻩ ﺍﳌﻠﺔ‪.‬‬

‫‪ -‬ﺭﻛﺰ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺇﺟﺎﺑﺘﻬﻢ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻣﻦ ﺍﻟﻜﻬﺎﻧﺔ ﺍﻟﱵ ﺟﺎﺀ ﺍﻹﺳﻼﻡ ﺑﺘﺤﺮﳝﻬﺎ ﺇﺫ ﺃﻥ ﺍﻟﻜﺎﻫﻦ ﻫﻮ‬
‫ﺍﻟﺬﻱ ﻳﺪﻋﻲ ﻣﻌﺮﻓﺔ ﻋﻠﻢ ﺍﻟﻐﻴﺐ‪ ،‬ﻭﻣﺎ ﺳﻴﻘﻊ ﻣﻦ ﺃﺣﺪﺍﺙ ﻣﺴﺘﻘﺒﻠﻴﺔ‪ ،‬ﻭﺃﻥ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻛﺎﻫﻦ‪ ،‬ﻭﺍﻟﺮﺳﻮﻝ‬
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 ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ‪) :‬ﻟﻴﺲ ﻣﻨﺎ ﻣﻦ ﺗﻄﲑ ﺃﻭ ﺗﻄﲑ ﻟﻪ ﺃﻭ ﺗﻜﻬﻦ ﺃﻭ ﺗﻜﻬﻦ ﻟﻪ‪ (...‬ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ﻭﺍﻟﻄﱪﺍﱐ‪.‬‬

‫ﻭﺃﻥ ﻣﻦ ﺃﺗﻰ ﻛﺎﻫﻨﹰﺎ ﻓﺴﺄﻟﻪ ﻋﻦ ﺷﻲﺀ ﱂ ﺗﻘﺒﻞ ﺻﻼﺗﻪ ﺃﺭﺑﻌﲔ ﻳﻮﻣﺎﹰ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻣﺎ ﺇﻥ ﺳﺄﻟﻪ ﻭﺻﺪﻗﻪ ﲟﺎ ﻳﻘﻮﻝ ﻓﻘﺪ ﻛﻔﺮ ﲟﺎ ﺃﻧﺰﻝ ﻋﻠﻰ ﳏﻤﺪ ﻛﻤﺎ ﺟﺎﺀ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﰲ ﺳﻨﻦ ﺃﰊ ﺩﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻹﺭﻭﺍﺀ )‪ ،(٢٠٠٦‬ﻫﺬﺍ ﺍﻟﺴﺎﺋﻞ ﻓﻤﺎ‬
‫ﺑﺎﻟﻚ ﺑﺎﳌﺴﺌﻮﻝ‪.‬‬

‫‪ -‬ﻋﻠﻢ ﺍﻟﻨﺠﻮﻡ ﺍﻟﺬﻱ ﻳﺪﻋﻰ ﺻﺎﺣﺐ ﻫﺬﻩ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻪ ﰲ ﻣﻌﺮﻓﺔ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﻳﻘﻮﻝ ﻓﻴﻪ ﺍﻟﺮﺳﻮﻝ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﻣﻦ ﺍﻗﺘﺒﺲ ﺷﻌﺒﺔ ﻣﻦ ﺍﻟﻨﺠﻮﻡ ﻓﻘﺪ ﺍﻗﺘﺒﺲ ﺷﻌﺒﺔ ﻣﻦ ﺍﻟﺴﺤﺮ ﺯﺍﺩ ﻣﺎ ﺯﺍﺩ( ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﺑﻦ‬
‫ﻣﺎﺟﺔ ﻭﺃﲪﺪ ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﺴﻠﺴﻠﺔ )‪.(٧٩٣‬‬

‫ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﻗﺘﺎﺩﺓ‪) :‬ﺧﻠﻖ ﺍﷲ ﻫﺬﻩ ﺍﻟﻨﺠﻮﻡ ﻟﺜﻼﺙ ﺯﻳﻨﺔ ﻟﻠﺴﻤﺎﺀ‪ ،‬ﻭﻋﻼﻣﺎﺕ ﻳﻬﺘﺪﻯ ‪‬ﺎ‪ ،‬ﻭﺭﺟﻮﻡ‬
‫ﻟﻠﺸﻴﺎﻃﲔ‪ ،‬ﻓﻤﻦ ﺗﺄﻭﻝ ﻓﻴﻬﺎ ﻏﲑ ﺫﻟﻚ ﺃﺧﻄﺄ ﻭﺃﺿﺎﻉ ﻧﺼﻴﺒﻪ ﻭﺗﻜﻠﻒ ﻣﺎ ﻻ ﻋﻠﻢ ﻟﻪ ﺑﻪ(‪.‬‬

‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﳋﻄﺎﰊ ﰲ ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ‪) :‬ﻋﻠﻢ ﺍﻟﻨﺠﻮﻡ ﺍﳌﻨﻬﻲ ﻋﻨﻪ ﻫﻮ ﻣﺎ ﻳﺪﻋﻴﻪ ﺃﻫﻞ ﺍﻟﺘﻨﺠﻴﻢ ﻣﻦ ﻋﻠﻢ ﺍﻟﻜﻮﺍﺋﻦ‬
‫ﻭﺍﳊﻮﺍﺩﺙ ﺍﻟﱵ ﺳﺘﻘﻊ ﻭﻣﺎ ﰲ ﻣﻌﻨﺎﻫﺎ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻳﺰﻋﻤﻮﻥ ﺃ‪‬ﺎ ﺗﺪﺭﻙ ﻭﻳﺪﻋﻮﻥ ﺃﻥ ﳍﺎ ﺗﺄﺛﲑﹰﺍ ﰲ ﺍﻟﺴﻔﻠﻴﺎﺕ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻣﻨﻬﻢ ﲢﻜﻢ ﻋﻠﻰ ﺍﻟﻐﻴﺐ ﻭﺗﻌﺎﻁ ﻟﻌﻠﻢ ﻗﺪ ﺍﺳﺘﺄﺛﺮ ﺍﷲ ﺑﻪ ﻓﻼ ﻳﻌﻠﻢ ﺍﻟﻐﻴﺐ ﺳﻮﺍﻩ(‪.‬‬

‫‪ -‬ﻭﺃﻣﺎ ﻋﻠﻢ ﺍﳉﻔﺮ )ﻭﺃﻧﻪ ﺍﻟﻌﻠﻢ ﺍﻹﲨﺎﱄ ﺑﻠﻮﺡ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻭﺍﻟﺬﻱ ﳛﺘﻮﻱ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻭﻳﻜﻮﻥ ﻭﺃﻥ‬
‫ﺍﻟﺮﺳﻮﻝ ﺧﺺ ﺑﻪ ﻋﻠﻴﹰﺎ ﻭﺫﺭﻳﺘﻪ ﻣﻦ ﺑﻌﺪﻩ( ﻓﺄﻣﺮ ﻭﳘﻲ ﻻ ﺣﻘﻴﻘﺔ ﻟﻪ ﻭﺃﺩﻟﺔ ﺫﻟﻚ ﻛﺜﲑﺓ ﻳﻜﻔﻲ ﻣﻨﻬﺎ‪:‬‬

‫ﻣﺎ ﺟﺎﺀ ﻋﻦ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻦ ﺳﺆﺍﻝ ﺃﰊ ﺟﺤﻴﻔﺔ ﻟﻌﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﻫﻞ ﻋﻨﺪﻛﻢ ﺷﻲﺀ ﳑﺎ ﻟﻴﺲ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﻭ‬
‫ﻟﻴﺲ ﻋﻨﺪ ﺍﻟﻨﺎﺱ؟‬

‫ﻓﻘﺎﻝ‪ :‬ﻭﺍﻟﺬﻱ ﻓﻠﻖ ﺍﳊﺒﺔ ﻭﺑﺮﺃ ﺍﻟﻨﺴﻤﺔ ﻣﺎ ﻋﻨﺪﻧﺎ ﺇﻻ ﻣﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺇﻻ ﻓﻬﻤﹰﺎ ﻳﻌﻄﻰ ﺭﺟﻞ ﰲ ﻛﺘﺎﺑﻪ ﻭﻣﺎ ﰲ‬
‫ﺍﻟﺼﺤﻴﻔﺔ ‪ ،‬ﻗﻠﺖ‪ :‬ﻭﻣﺎ ﰲ ﺍﻟﺼﺤﻴﻔﺔ؟‬

‫ﻗﺎﻝ‪ :‬ﺍﻟﻌﻘﻞ ﻭﻓﻜﺎﻙ ﺍﻷﺳﲑ ﻭﺃﻻ ﻳﻘﺘﻞ ﻣﺴﻠﻢ ﺑﻜﺎﻓﺮ‪.‬‬

‫ﻭﻣﺎ ﺟﺎﺀ ﻋﻨﺪ ﻣﺴﻠﻢ ﺑﺮﻗﻢ‪ (١٩٧٨) :‬ﻋﻦ ﻋﻠﻲ ﻗﻮﻟﻪ‪) :‬ﻣﺎ ﺧﺼﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺑﺸﻲﺀ ﱂ ﻳﻌﻢ ﺑﻪ ﺍﻟﻨﺎﺱ ﻛﺎﻓﺔ ﺇﻻ‬
‫ﻣﺎ ﻛﺎﻥ ﰲ ﻗﺮﺍﺏ ﺳﻴﻔﻲ ﻫﺬﺍ( ﻭﺃﺧﺮﺝ ﺻﺤﻴﻔﺔ ﻣﻜﺘﻮﺏ ﻓﻴﻬﺎ‪ :‬ﻟﻌﻦ ﺍﷲ ﻣﻦ ﺫﺑﺢ ﻟﻐﲑ ﺍﷲ‪.‬‬

‫ﻓﻌﻠﻢ ﺍﳉﻔﺮ ﺑﺎﻃﻞ ﻭﻣﺎ ﺑﲏ ﻋﻠﻰ ﺑﺎﻃﻞ ﻓﻬﻮ ﺑﺎﻃﻞ‪.‬‬

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 ‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﻓﻘﺪ ﺃﻛﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺍﻟﺘﺼﺮﻳﺢ ﺑﺈﺻﺪﺍﺭﻫﺎ ﻛﻤﺎ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﻃﺒﻌﻬﺎ ﻭﻻ ﺑﻴﻌﻬﺎ‬
‫ﻭﻻ ﺷﺮﺍﺅﻫﺎ ﻭﻻ ﺗﺪﺍﻭﳍﺎ ﻭﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﳉﻬﺎﺕ ﺍﳌﺨﺘﺼﺔ ﻣﺼﺎﺩﺭ‪‬ﺎ ﻭﺍﻷﺧﺬ ﻋﻠﻰ ﻳﺪ ﺻﺎﺣﺒﻬﺎ ﻭﳏﺎﻛﻤﺘﻪ ﻭﺃﻧﻪ‬
‫ﳚﺐ ﻋﻠﻴﻪ ﺍﻟﺘﻮﺑﺔ ﺇﱃ ﺍﷲ ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﻫﺬﻩ ﺍﻟﻀﻼﻻﺕ ﻭﺃﻧﻪ ﳚﺐ ﺇﺳﺪﺍﺀ ﺍﻟﻨﺼﻴﺤﺔ ﻟﻜﻞ ﻣﻦ ﻳﻘﺘﻨﻴﻬﺎ ﺃﻭ ﻳﻄﻠﻊ ﻋﻠﻴﻬﺎ‪،‬‬
‫ﻭﺗﺒﻴﲔ ﳐﺎﻃﺮ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻟﻌﻤﻮﻡ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺗﻠﻚ ﻫﻲ ﺑﻌﺾ ﺃﻫﻢ ﺍﻟﻨﻘﺎﻁ ﺍﻟﱵ ﺭﻛﺰ ﻋﻠﻴﻬﺎ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺳﺎﺭﻋﻨﺎ ﰲ ﺇﺧﺮﺍﺟﻬﺎ ﺇﻗﺎﻣﺔ ﻟﻠﺤﺠﺔ ﻭﺗﻮﺿﻴﺤﻬﺎ ﻟﻠﺤﻖ ﻭﻧﺼﺤﹰﺎ ﻟﻠﺨﻠﻖ‪.‬‬

‫ﻭﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻱ ﺃﺟﺎﺑﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺘﺴﺎﺅﻝ ﻫﻢ‪:‬‬

‫ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻌﻤﺮﺍﱐ ‪ -‬ﻋﻤﺮ ﺃﲪﺪ ﺳﻴﻒ ‪ -‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺍﻟﺮﳝﻲ ‪ -‬ﳏﻤﺪ ﺍﻟﺼﺎﺩﻕ ‪ -‬ﺣﺴﲔ ﻋﻤﺮ ﳏﻔﻮﻅ‬
‫‪ -‬ﳏﻤﺪ ﺍﳌﺆﻳﺪ ‪ -‬ﺣﺴﻦ ﺣﻴﺪﺭ ﺍﻟﻮﺻﺎﰊ ‪ -‬ﻋﻠﻲ ﺍﻟﻌﺪﻳﲏ ‪ -‬ﻣﺮﺍﺩ ﺍﻟﻘﺪﺳﻲ ‪ -‬ﺃﲪﺪ ﺣﺴﺎﻥ ‪ -‬ﻋﺎﺭﻑ ﺃﻧﻮﺭ ‪ -‬ﻋﻤﺎﺭ‬
‫ﺑﻦ ﻧﺎﺷﺮ ‪ -‬ﻋﺒﺪ ﺍﷲ ﺃﲪﺪ ﺍﳌﺮﻓﺪﻱ ‪ -‬ﺃﲪﺪ ﻣﻘﺒﻞ ﻧﺼﺮ ‪ -‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻗﺤﻄﺎﻥ ‪ -‬ﻋﻘﻴﻞ ﺍﳌﻘﻄﺮﻱ ‪ -‬ﻋﺒﺪ ﺍﷲ ﺳﻴﻒ‬
‫‪ -‬ﻋﺒﺪ ﺍﷲ ﺳﻨﺎﻥ ‪ -‬ﻃﺎﺭﻕ ﻋﺒﺪ ﺍﻟﻮﺍﺳﻊ ‪ -‬ﻋﺒﺪ ﺍﳌﻠﻚ ﺩﺍﻭﺩ ‪ -‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺸﻴﺒﺎﱐ ‪ -‬ﻓﺎﺿﻞ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ‪ -‬ﳛﲕ‬
‫ﺍﳉﻬﺮﺍﱐ ‪ -‬ﺣﺴﻦ ﺍﻷﻫﺪﻝ ‪ -‬ﺃﻣﲔ ﻋﺒﺪ ﺍﷲ ﺟﻌﻔﺮ ‪ -‬ﻋﺒﺪ ﺍﷲ ﺍﻷﻫﺪﻝ ‪ -‬ﳏﻤﺪ ﺳﻌﺪ ﺍﳊﻄﺎﻣﻲ ‪ -‬ﻋﻤﺮ ﻋﻠﻲ ﺳﻘﻴﻢ‬
‫‪ -‬ﺣﺴﻦ ﺻﻐﲑ ﺍﻷﻫﺪﻝ ‪ -‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﺒﺪ ﺍﷲ ﺍﻷﻫﺪﻝ ‪ -‬ﺃﲪﺪ ﺣﺴﻦ ﺍﳌﻌﻠﻢ ‪ -‬ﻋﺒﺪﻩ ﻋﺒﺪ ﺍﷲ ﺍﳊﻤﻴﺪﻱ ‪ -‬ﲪﻴﺪ‬
‫ﻋﻘﻴﻞ ‪ -‬ﳏﻤﺪ ﺍﳌﻬﺪﻱ ‪ -‬ﺍﻟﻘﺎﺿﻲ ﻋﻠﻲ ﺍﻟﺒﻌﺪﺍﱐ ‪ -‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺮﺣﱯ ‪ -‬ﻋﺒﺪ ﺍﷲ ﻏﺎﻟﺐ ﺍﳊﻤﲑﻱ ‪ -‬ﻋﺒﺪ‬
‫ﺍﻟﺮﺣﻴﻢ ﺍﻟﺸﺮﻋﱯ ‪ -‬ﻋﺒﺪ ﺍﷲ ﻋﺒﺪﻩ ﺍﻹﰊ ‪ -‬ﳛﲕ ﺍﻟﺴﻮﺳﻮﺓ‪.‬‬

‫ﻛﻤﺎ ﰎ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﻓﺘﻮﻯ ﺣﻮﻝ ﺍﳌﻮﺿﻮﻉ ﻟﺴﻤﺎﺣﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ‪ ،‬ﻭﻣﻌﻪ ﳉﻨﺔ ﺍﻹﻓﺘﺎﺀ ﺍﻟﺪﺍﺋﻤﺔ‬
‫ﺍﳌﻜﻮﻧﺔ ﻣﻦ ﻛﻞ ﻣﻦ‪ :‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺁﻝ ﺍﻟﺸﻴﺦ‪ ،‬ﺻﺎﱀ ﺍﻟﻔﻮﺯﺍﻥ‪ ،‬ﺑﻜﺮ ﺃﺑﻮ ﺯﻳﺪ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺍﻟﻐﺪﻳﺎﻥ)‪.(١‬‬

‫ﻭﻛﻨﺖ ﻗﺪ ﺯﺑﺮﺕ ﻓﺘﻴﺎ ﰲ ﻧﺘﻴﺠﺔ ﻓﻠﻜﻲ ﺍﻟﻴﻤﻦ ﺣﲔ ﺳﺄﻟﺖ ﻋﻨﻬﺎ ﻭﻧﺸﺮﺕ ﺿﻤﻦ ﻛﺘﻴﺐ ﺣﻜﻢ ﺍﻹﺳﻼﻡ ﰲ‬
‫ﻧﺘﻴﺠﺔ ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﻧﺼﻬﺎ‪:‬‬

‫ﻓﺘﻴﺎ ﰲ ﻧﺘﻴﺠﺔ ﻓﻠﻜﻲ ﺍﻟﻴﻤﻦ )ﺍﻟﺸﻬﲑﺓ ﺑﻨﺘﻴﺠﺔ ﺑﻴﺖ ﺍﻟﻔﻘﻴﻪ(‬

‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺷﺮﻑ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪ ،‬ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟـﻪ ﻭﺻـﺤﺒﻪ‬
‫ﺃﲨﻌﲔ‪ ..‬ﻭﺑﻌﺪ‪:‬‬

‫ﻓﺈﺟﺎﺑﺔ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮ ﰲ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﺣﻜﻢ ﻣﺎ ﻳﺴﻤﻰ ﺑـ)ﻧﺘﻴﺠﺔ ﻓﻠﻜﻲ ﺍﻟﻴﻤﻦ( ﺍﻟﱵ ﻳﺼﺪﺭﻫﺎ )ﳏﻤـﺪ ﺃﲪـﺪ‬
‫ﻣﻬﺪﻱ ﺃﻣﲔ( ﺃﻗﻮﻝ ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ‪:‬‬

‫)‪ (1‬ﺍﻟﻘﺒﻮﺭﻳﺔ ﰲ ﺍﻟﻴﻤﻦ ﺃﲪﺪ ﺣﺴﻦ ﺍﳌﻌﻠﻢ )ﺹ ‪.(٦٦٢ -٦٥٩‬‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
‫‪٩٠‬‬
 ‫ﺇﻥ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻘﺮﺭﺓ ﻋﻨﺪ ﺃﻫﻞ ﺍﳌﻠﺔ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﺳﺘﺄﺛﺮ ﺑﻌﻠﻢ ﺍﻟﻐﻴﺐ ﻟﻨﻔﺴﻪ ﻓﻼ ﻳﻌﻠﻤﻪ ﺇﻻ‬
‫ﺸ ُﻌﺮُﻭ ﹶﻥ‬‫ﺐ ِﺇﻟﱠﺎ ﺍﻟﱠﻠ ُﻪ َﻭﻣَﺎ َﻳ ْ‬‫ﺽ ﺍﹾﻟ َﻐْﻴ َ‬
‫ﺕ ﻭَﺍ َﻷ ْﺭ ِ‬ ‫ﺴ َﻤﻮَﺍ ِ‬ ‫ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﻋﺰ ﻭﺟﻞ‪ )) :‬ﹸﻗ ﹾﻞ ﻻ َﻳ ْﻌﹶﻠﻢُ َﻣ ْﻦ ﻓِﻲ ﺍﻟ ﱠ‬
‫ﺐ ِﻟﻠﱠـ ِﻪ‬ ‫ﹶﺃﻳﱠﺎ ﹶﻥ ُﻳْﺒ َﻌﺜﹸﻮ ﹶﻥ ((]ﺍﻟﻨﻤﻞ‪ ،[٦٥:‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪َ )) :‬ﻭَﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﹶﻟﻮْﻻ ﺃﹸْﻧ ِﺰ ﹶﻝ َﻋﹶﻠْﻴ ِﻪ ﺁَﻳ ﹲﺔ ِﻣ ْﻦ َﺭﱢﺑ ِﻪ ﹶﻓ ﹸﻘ ﹾﻞ ِﺇﱠﻧﻤَـﺎ ﺍﹾﻟ َﻐﻴْـ ُ‬
‫ﺼ ِﺮ ﹶﺃ ْﻭ ﻫُ َﻮ ﹶﺃ ﹾﻗ َﺮﺏُ‬
‫ﺽ َﻭﻣَﺎ ﹶﺃ ْﻣﺮُ ﺍﻟﺴﱠﺎ َﻋ ِﺔ ِﺇﻟﱠﺎ ﹶﻛﹶﻠ ْﻤ ِﺢ ﺍﹾﻟَﺒ َ‬ ‫ﺕ ﻭَﺍ َﻷ ْﺭ ِ‬
‫ﺴ َﻤﻮَﺍ ِ‬
‫((]ﻳﻮﻧﺲ‪ ،[٢٠:‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪َ )) :‬ﻭِﻟﻠﱠ ِﻪ ﹶﻏْﻴﺐُ ﺍﻟ ﱠ‬
‫ﺐ ﻻ َﻳ ْﻌﹶﻠﻤُﻬَـﺎ ِﺇﻟﱠـﺎ ﻫُـ َﻮ‬ ‫ِﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻋﻠﹶﻰ ﹸﻛﻞﱢ َﺷ ْﻲ ٍﺀ ﹶﻗﺪِﻳ ‪‬ﺮ ((]ﺍﻟﻨﺤﻞ‪ ،[٧٧:‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪َ )) :‬ﻭ ِﻋْﻨ َﺪﻩُ َﻣﻔﹶﺎِﺗ ُﺢ ﺍﹾﻟ َﻐﻴْـ ِ‬
‫((]ﺍﻷﻧﻌﺎﻡ‪.[٥٩:‬‬

‫ﻭﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗـﺎﻝ‪ } :‬ﻣﻔـﺎﺗﺢ‬
‫ﺲ ﻣَـﺎﺫﹶﺍ‬
‫ﺚ َﻭَﻳ ْﻌﹶﻠﻢُ ﻣَﺎ ﻓِﻲ ﺍ َﻷ ْﺭﺣَﺎ ِﻡ َﻭﻣَﺎ َﺗ ْﺪﺭِﻱ َﻧﻔﹾـ ‪‬‬
‫ﺍﻟﻐﻴﺐ ﲬﺲ‪ ،‬ﰒ ﻗﺮﺃ‪ِ )) :‬ﺇﻥﱠ ﺍﻟﻠﱠ َﻪ ِﻋْﻨ َﺪﻩُ ِﻋ ﹾﻠﻢُ ﺍﻟﺴﱠﺎ َﻋ ِﺔ َﻭﻳَُﻨﺰﱢﻝﹸ ﺍﹾﻟ َﻐْﻴ ﹶ‬
‫ﺕ ِﺇﻥﱠ ﺍﻟﻠﱠ َﻪ َﻋﻠِﻴ ‪‬ﻢ َﺧِﺒ ‪‬ﲑ ((]ﻟﻘﻤﺎﻥ‪.[٣٤:‬‬ ‫ﺽ َﺗﻤُﻮ ُ‬ ‫ﻱ ﹶﺃ ْﺭ ٍ‬ ‫ﺲ ِﺑﹶﺄ ﱢ‬‫ﺴﺐُ ﹶﻏﺪًﺍ َﻭﻣَﺎ َﺗ ْﺪﺭِﻱ َﻧ ﹾﻔ ‪‬‬
‫َﺗ ﹾﻜ ِ‬

‫ﺐ ((]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٧٩:‬‬
‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪َ )) :‬ﻭﻣَﺎ ﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ُﻪ ِﻟﻴُ ﹾﻄِﻠ َﻌﻜﹸ ْﻢ َﻋﻠﹶﻰ ﺍﹾﻟ َﻐْﻴ ِ‬

‫ﺐ ﻓﹶﻼ ﻳُ ﹾﻈ ِﻬﺮُ َﻋﻠﹶﻰ ﹶﻏْﻴِﺒ ِﻪ ﹶﺃ َﺣﺪًﺍ ((]ﺍﳉﻦ‪.[٢٦:‬‬

‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪ )) :‬ﻋَﺎِﻟﻢُ ﺍﹾﻟ َﻐْﻴ ِ‬

‫ﻭﺃﺧﱪ ﻋﻦ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻫﻮ ﳜﺎﻃﺐ ﻗﻮﻣﻪ ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪ )) :‬ﻭَﻻ ﹶﺃﻗﹸﻮ ﹸﻝ ﹶﻟ ﹸﻜ ْﻢ ﻋِﻨﺪِﻱ َﺧﺰَﺍِﺋﻦُ ﺍﻟﻠﱠ ِﻪ ﻭَﻻ ﹶﺃ ْﻋﹶﻠﻢُ‬
‫ﻚ ((]ﻫﻮﺩ‪.[٣١:‬‬
‫ﺐ ﻭَﻻ ﹶﺃﻗﹸﻮ ﹸﻝ ِﺇﻧﱢﻲ َﻣﹶﻠ ‪‬‬
‫ﺍﹾﻟ َﻐْﻴ َ‬

‫ﺐ‬
‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ )) :‬ﹸﻗ ﹾﻞ ﻻ ﹶﺃﻗﹸﻮ ﹸﻝ ﹶﻟ ﹸﻜ ْﻢ ﻋِﻨﺪِﻱ َﺧﺰَﺍِﺋﻦُ ﺍﻟﻠﱠ ِﻪ ﻭَﻻ ﹶﺃ ْﻋﹶﻠﻢُ ﺍﹾﻟ َﻐْﻴ َ‬
‫ﻚ ِﺇ ﹾﻥ ﹶﺃﱠﺗِﺒﻊُ ِﺇﻟﱠﺎ ﻣَﺎ ﻳُﻮﺣَﻰ ِﺇﹶﻟ ﱠﻲ ((]ﺍﻷﻧﻌﺎﻡ‪.[٥٠:‬‬
‫ﻭَﻻ ﹶﺃﻗﹸﻮ ﹸﻝ ﹶﻟ ﹸﻜ ْﻢ ِﺇﻧﱢﻲ َﻣﹶﻠ ‪‬‬

‫ﺿﺮ‪‬ﺍ ِﺇﻟﱠﺎ ﻣَﺎ ﺷَﺎ َﺀ‬‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻦ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ )) :‬ﹸﻗ ﹾﻞ ﻻ ﹶﺃ ْﻣِﻠﻚُ ِﻟَﻨ ﹾﻔﺴِﻲ َﻧ ﹾﻔﻌًﺎ ﻭَﻻ َ‬
‫ﺸ ‪‬ﲑ ِﻟﻘﹶـ ْﻮ ٍﻡ ﻳُ ْﺆ ِﻣﻨُـﻮ ﹶﻥ‬
‫ﺴِﻨ َﻲ ﺍﻟﺴﱡﻮ ُﺀ ِﺇ ﹾﻥ ﹶﺃﻧَﺎ ِﺇﻟﱠﺎ ﻧَـﺬِﻳ ‪‬ﺮ َﻭﺑَـ ِ‬
‫ﺨْﻴ ِﺮ َﻭﻣَﺎ َﻣ ﱠ‬
‫ﺕ ِﻣ َﻦ ﺍﹾﻟ َ‬
‫ﺐ ﻻ ْﺳَﺘ ﹾﻜﹶﺜ ْﺮ ُ‬
‫ﺖ ﹶﺃ ْﻋﹶﻠﻢُ ﺍﹾﻟ َﻐْﻴ َ‬
‫ﺍﻟﱠﻠ ُﻪ َﻭﹶﻟ ْﻮ ﻛﹸﻨ ُ‬
‫((]ﺍﻷﻋﺮﺍﻑ‪.[١٨٨:‬‬

‫ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ } :‬ﻣﻦ ﺃﺗـﻰ ﻛﺎﻫﻨـﹰﺎ ﺃﻭ ﻋﺮﺍﻓـﹰﺎ‬
‫ﻓﺼﺪﻗﻪ ﺍﷲ ﲟﺎ ﻳﻘﻮﻝ‪ ،‬ﻓﻘﺪ ﻛﻔﺮ ﲟﺎ ﺃﻧﺰﻝ ﻋﻠﻰ ﳏﻤﺪ {‪.‬‬

‫ﻓﻬﺬﺍ ﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﺑﲔ ﻋﻠﻰ ﻛﻔﺮ ﺍﻟﻜﺎﻫﻦ ﻭﺍﻟﺴﺎﺣﺮ‪ ،‬ﻭﺫﻟﻚ ﻷ‪‬ﻤﺎ ﻳﺪﻋﻴﺎﻥ ﻋﻠﻢ ﺍﻟﻐﻴﺐ‪ ،‬ﻭﺍﺩﻋﺎﺀ ﻋﻠﻢ ﺍﻟﻐﻴﺐ‬
‫ﻛﻔﺮ‪ ،‬ﻭﺍﳌﺼﺪﻕ ﳍﻤﺎ ﻳﻌﺘﻘﺪ ﻓﻴﻬﻤﺎ ﺫﻟﻚ ﻭﻳﺮﺿﻰ ﺑﻪ ﻭﺫﻟﻚ ﻛﻔﺮ ﺃﻳﻀﹰﺎ‪.‬‬

‫ﻭﺍﻟﻜﺎﻫﻦ ﻫﻮ ﺍﻟﺬﻱ ﳜﱪ ﻋﻦ ﺍﳌﻐﻴﺒﺎﺕ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﻗﻴﻞ ﺍﻟﺬﻱ ﳜﱪ ﻋﻤﺎ ﰲ ﺍﻟﻀﻤﲑ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻌﺮﺍﻑ ﻓﻬﻮ ﺍﻟﺬﻱ‬
‫ﻳﺪﻋﻲ ﻣﻌﺮﻓﺔ ﺍﻷﻣﻮﺭ ﲟﻘﺪﻣﺎﺕ ﻳﺴﺘﺪﻝ ‪‬ﺎ ﻋﻠﻰ ﺍﳌﺴﺮﻭﻕ ﻭﻣﻜﺎﻥ ﺍﻟﻀﺎﻟﺔ ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﻷﻣﻮﺭ‪.‬‬

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 ‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪" :‬ﺍﻟﻌﺮﺍﻑ ﺍﺳﻢ ﻋﺎﻡ ﻟﻠﻜﺎﻫﻦ ﻭﺍﳌﻨﺠﻢ ﻭﺍﻟﺮﻣﺎﻝ ﻭﳓﻮﻫﻢ ﳑﻦ ﻳـﺘﻜﻠﻢ ﰲ ﺗﻘـﺪﻡ‬
‫ﺍﳌﻌﺮﻓﺔ ‪‬ﺬﻩ ﺍﻟﻄﺮﻕ" ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪.(١٧٣/٣٥‬‬

‫ﻭﻋﻠﻴﻪ‪ :‬ﻓﻜﻞ ﻣﻦ ﺍﺩﻋﻰ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﺑﺄﻱ ﻃﺮﻳﻘﺔ ﻣﻦ ﺍﻟﻄﺮﻕ ﻛﺎﻧﺖ ﻓﻬﻮ ﻛﺎﻓﺮ ﻣﺮﺗﺪ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻣـﺎ ﺫﻛـﺮﻩ‬
‫ﺍﻟﺴﺎﺋﻞ ﰲ ﻋﻠﻢ ﺍﳉﻔﺮ ﻭﺍﻟﻨﺠﻮﻡ‪.‬‬

‫ﻓﺄﻣﺎ ﻋﻠﻢ ﺍﳉﻔﺮ ﺍﻟﺬﻱ ﻳﺰﻋﻢ ﺃﺻﺤﺎﺑﻪ ﺃﻧﻪ ﻫﻮ ﺍﻟﻌﻠﻢ ﺍﻹﲨﺎﱄ ﺑﻠﻮﺡ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﺍﶈﺘﻮﻯ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻭﻣـﺎ‬
‫ﻳﻜﻮﻥ ﻛﻠﻴﹰﺎ ﻭﺟﺰﺋﻴﺎﹰ‪ ،‬ﻭﺍﺩﻋﻰ ﺃﺻﺤﺎﺑﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺳﺮ ‪‬ﺬﺍ ﺍﻟﻌﻠﻢ ﺇﱃ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‪،‬‬
‫ﻭﺃﻣﺮﻩ ﺑﺘﺪﻭﻳﻨﻪ ﻭﺃﻥ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻭﺿﻊ ﺍﳊﺮﻭﻑ ﺍﻟﺜﻤﺎﻧﻴﺔ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﺒﺴﻂ ﺍﻷﻋﻈﻢ ﻋﻠﻰ ﺟﻠـﺪ‬
‫ﺍﳉﻔﺮ ‪-‬ﻭﺍﳉﻔﺮ ﻫﻮ ﺟﻠﺪ ﺛﻮﺭ ﺃﻭ ﺑﻌﲑ ﺻﻐﲑ؛ ﻷﻥ ﺍﳉﻔﺮ ﰲ ﺍﻟﻠﻐﺔ ﻫﻮ ﺍﻟﺼﻐﲑ‪ -‬ﻛﻲ ﻳﺴﺘﺨﺮﺝ ﻣﻨﻬﺎ ﺑﻄﺮﻕ ﳐﺼﻮﺻﺔ‬
‫ﻭﺷﺮﺍﺋﻂ ﻣﻌﻴﻨﺔ ﺃﻟﻔﺎﻅ ﳐﺼﻮﺻﺔ ﺗﺪﻝ ﻋﻠﻰ ﻣﺎ ﰲ ﻟﻮﺡ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ‪.‬‬

‫ﻭﻋﻠﻢ ﺍﳉﻔﺮ ﻫﺬﺍ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻀﻼﻝ ﻭﺃﺑﲔ ﺍﻟﺒﺎﻃﻞ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﻧﻘﺾ ﺻﺮﻳﺢ ﳌﺎ ﺳﺒﻖ ﺗﻘﺮﻳﺮﻩ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‬
‫ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﺳﺘﺌﺜﺎﺭ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﻠﻢ ﺍﻟﻐﻴﺐ‪ ،‬ﻭﳌﺎ ﻓﻴﻪ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﻟﻜﺬﺏ ﺍﻟﺼﺮﺍﺡ ﻭﺍﻻﻓﺘﺮﺍﺀ ﺍﳌـﺒﲔ‬
‫ﻋﻠﻰ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬

‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪" :‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺑﺎﻟﺘﻮﺍﺗﺮ ﻋﻠﻤﹰﺎ ﺿﺮﻭﺭﻳﹰﺎ ﳌﻦ ﻟﻪ ﺧﱪﺓ ﻣﺘﻮﺳﻄﺔ ﺑﺄﺣﻮﺍﻝ ﺍﻟـﺼﺤﺎﺑﺔ‬
‫ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﺃﻋﻈﻢ ﺍﳋﻠﻖ ﻣﻨﺎﻓﺎﺓ ﳌﺜﻞ ﻫﺬﻩ ﺍﻟﺘﺤﺮﻳﻔﺎﺕ ﺍﻟﱵ ﻳﺴﻤﻮ‪‬ﺎ "ﺍﻟﺘﻌﺒﲑ ﻭﺍﻟﺘﺄﻭﻳﻞ" ﺧﺎﺻﺘﻬﻢ ﻭﻋﺎﻣﺘﻬﻢ‪ ،‬ﻭﺃﻥ ﲨﻴﻊ‬
‫ﻣﺎ ﻳﻨﻘﻞ ﻋﻨﻬﻢ ﳑﺎ ﳜﺎﻟﻒ ﺍﻟﻈﺎﻫﺮ ﺍﳌﻌﺮﻭﻑ ﻓﻬﻮ ﻛﺬﺏ ﻣﻔﺘﺮﻯ‪ ،‬ﻣﺜﻞ ﻣﺎ ﻳﺰﻋﻢ ﺃﻫﻞ ﺍﻟﺒﻄﺎﻗﺔ ﻭﺍﳉﻔﺮ ﻭﳓﻮ ﺫﻟﻚ ﳑـﺎ‬
‫ﻳﺪﻋﻮﻧﻪ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺒﺎﻃﻨﺔ ﺍﳌﻨﻘﻮﻟﺔ ﻋﻦ ﻋﻠﻲ ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﺑﺎﻷﺣﺎﺩﻳﺚ‬
‫ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺜﺎﺑﺘﺔ ﻋﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﳌﺘﻠﻘﺎﺓ ﺑﺎﻟﻘﺒﻮﻝ ﻣﺎ ﻳﻜﺬﺏ ﺫﻟﻚ ﻛﻘﻮﻟﻪ ﳌﺎ ﻗﻴﻞ ﻟﻪ‪ :‬ﻫﻞ ﻋﻬـﺪ ﺇﻟـﻴﻜﻢ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻬﺪﹰﺍ ﱂ ﻳﻌﻬﺪﻩ ﺇﱃ ﺍﻟﻨﺎﺱ؟ ﻓﻘﺎﻝ‪ :‬ﻻ‪ .‬ﻭﺍﻟﺬﻱ ﻓﻠﻖ ﺍﳊﺒﺔ ﻭﺑﺮﺃ ﺍﻟﻨﺴﻤﺔ ﺇﻻ ﻓﻬﻤـﹰﺎ‬
‫ﻳﺆﺗﻴﻪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﺒﺪﹰﺍ ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﻣﺎ ﰲ ﻫﺬﻩ ﺍﻟﺼﺤﻴﻔﺔ" ﻓﻜﺎﻥ ﻓﻴﻬﺎ ﺍﻟﻌﻘﻞ ﻳﻌﲏ ﻋﻘﻞ ﺍﻟﻘﺘﻴـﻞ‪ ،‬ﻭﻫـﻮ ﺃﺳـﻨﺎﻥ‬
‫ﺍﻟﺪﻳﺎﺕ‪ ،‬ﻭﻓﻴﻬﺎ ﺍﻓﺘﻜﺎﻙ ﺍﻷﺳﲑ‪ ،‬ﻭﻓﻴﻬﺎ ﻻ ﻳﻘﺘﻞ ﻣﺴﻠﻢ ﺑﻜﺎﻓﺮ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﺎ ﻋﻨـﺪﻧﺎ ﻣـﻦ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ "ﻛﺘﺎﺏ ﻧﻘﺮﺅﻩ ﺇﻻ ﻛﺘﺎﺏ ﺍﷲ ﻭﻣﺎ ﰲ ﻫﺬﻩ ﺍﻟﺼﺤﻴﻔﺔ" ﻭﻓﻴﻬﺎ ﺍﳌﺪﻳﻨﺔ ﺣﺮﺍﻡ ﻣﺎ ﺑـﲔ‬
‫ﻋﲑ ﺇﱃ ﺛﻮﺭ‪ ،‬ﻣﻦ ﺃﺣﺪﺙ ﻓﻴﻬﺎ ﺣﺪﺛﹰﺎ ﻓﻌﻠﻴﻪ ﻟﻌﻨﺔ ﺍﷲ ﻭﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ" ﻭﳓﻮ ﻣﺎ ﺗﻘﺪﻡ ﻭﻣﺜﻞ ﻫﺬﺍ ﻋﻦ ﻋﻠـﻲ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻛﺜﲑ"‪ .‬ﺑﻐﻴﺔ ﺍﳌﺮﺗﺎﺩ )ﺹ ‪.(٣٢٢ -٣٢١‬‬

‫ﻭﺃﻣﺎ ﻋﻠﻢ ﺍﻟﻨﺠﻮﻡ ﺃﻭ ﺍﻟﺘﻨﺠﻴﻢ ﻓﺎﳌﺮﺍﺩ ﺑﻪ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻷﺣﻮﺍﻝ ﺍﻟﻔﻠﻜﻴﺔ ﻋﻠﻰ ﺍﳊﻮﺍﺩﺙ ﺍﻷﺭﺿﻴﺔ‪ ،‬ﻗﺎﻝ ﺍﳋﻄﺎﰊ‪:‬‬
‫"ﻋﻠﻢ ﺍﻟﻨﺠﻮﻡ ﺍﳌﻨﻬﻲ ﻋﻨﻪ ﻣﺎ ﻳﺪﻋﻴﻪ ﺃﻫﻞ ﺍﻟﺘﻨﺠﻴﻢ ﻣﻦ ﻋﻠﻢ ﺍﻟﻜﻮﺍﺋﻦ ﻭﺍﳊﻮﺍﺩﺙ ﺍﻟﱵ ﺳـﺘﻘﻊ ﰲ ﻣـﺴﺘﻘﺒﻞ ﺍﻟﺰﻣـﺎﻥ‬
‫ﻛﺄﻭﻗﺎﺕ ﻫﺒﻮﺏ ﺍﻟﺮﻳﺢ ﻭﳎﻲﺀ ﺍﳌﻄﺮ ﻭﺗﻐﲑ ﺍﻷﺳﻌﺎﺭ ﻭﻣﺎ ﰲ ﻣﻌﻨﺎﻫﺎ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻳﺰﻋﻤﻮﻥ ﺃ‪‬ﺎ ﺗـﺪﺭﻙ ﻣﻌﺮﻓﺘـﻬﺎ‬

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 ‫ﺑﺴﲑ ﺍﻟﻜﻮﺍﻛﺐ ﰲ ﳎﺎﺭﻳﻬﺎ ﻭﺍﺟﺘﻤﺎﻋﻬﺎ ﻭﺍﻓﺘﺮﺍﻗﻬﺎ‪ ،‬ﻭﻳﺪﻋﻮﻥ ﺃ ﱠﻥ ﳍﺎ ﺗﺄﺛﲑﹰﺍ ﰲ ﺍﻟﺴُﻔﻠﻴﺎﺕ‪ ،‬ﻭﻫﺬﺍ ﻣﻨﻬﻢ ﲢﻜ ‪‬ﻢ ﻋﻠـﻰ‬
‫ﺍﻟﻐﻴﺐ ﻭﺗﻌﺎﻁ ﻟﻌﻠﻢ ﻗﺪ ﺍﺳﺘﺄﺛﺮ ﺍﷲ ﺑﻪ‪ ،‬ﻻ ﻳﻌﻠﻢ ﺍﻟﻐﻴﺐ ﺳﻮﺍﻩ" ﺍ‪.‬ﻫـ‪ .‬ﻣﻦ ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ‪.‬‬

‫ﻓﻬﺬﺍ ﺍﻟﻌﻠﻢ ﻻ ﻳﺴﺘﻨﺪ ﺇﱃ ﺃﺻﻞ ﺷﺮﻋﻲ ﺃﻟﺒﺘﺔ‪ ،‬ﺑﻞ ﻫﻮ ﻧﻮﻉ ﻣﻦ ﺍﻟﺴﺤﺮ‪ ،‬ﻓﻘﺪ ﺭﻭﻯ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﺑﻦ ﻣﺎﺟﺔ‬
‫ﻭﻏﲑﻫﻢ ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ } :‬ﻣﻦ ﺍﻗﺘﺒﺲ ﻋﻠﻤﹰﺎ ﻣﻦ ﺍﻟﻨﺠﻮﻡ‬
‫ﺍﻗﺘﺒﺲ ﺷﻌﺒﺔ ﻣﻦ ﺍﻟﺴﺤﺮ ﺯﺍﺩ ﻣﺎ ﺯﺍﺩ{ ﻓﻘﺪ ﺻﺮﺡ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺄﻥ ﻋﻠﻢ ﺍﻟﻨﺠﻮﻡ ﻣﻦ ﺍﻟـﺴﺤﺮ‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ )) :‬ﻭَﻻ ﻳُ ﹾﻔِﻠﺢُ ﺍﻟﺴﱠﺎ ِﺣﺮُ َﺣْﻴﺚﹸ ﹶﺃﺗَﻰ ((]ﻃﻪ‪ ،[٦٩:‬ﻭﻫﻜﺬﺍ ﺍﻟﻮﺍﻗﻊ ﻓﺈﻥ ﺍﻻﺳﺘﻘﺮﺍﺀ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺃﻫﻞ‬
‫ﺍﻟﻨﺠﻮﻡ ﻻ ﻳﻔﻠﺤﻮﻥ ﻻ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﰲ ﺍﻵﺧﺮﺓ" ﺍ‪.‬ﻫـ ﻣﻦ ﻛﻼﻡ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﳎﻤـﻮﻉ ﺍﻟﻔﺘـﺎﻭﻯ‬
‫)‪.(١٩٣/٣٥‬‬

‫ﻭﻗﺪ ﺧﺮ‪‬ﺝ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻣﺎﻟﻚ ﺍﻷﺷﻌﺮﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃ ﱠﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ } :‬ﺃﺭﺑﻊ ﰲ ﺃﻣﱵ ﻣﻦ ﺃﻣﺮ ﺍﳉﺎﻫﻠﻴﺔ ﻻ ﻳﺘﺮﻛﻮ‪‬ﻦ‪ :‬ﺍﻟﻔﺨﺮ ﺑﺎﻷﺣـﺴﺎﺏ‪ ،‬ﻭﺍﻟﻄﻌـﻦ ﰲ ﺍﻷﻧـﺴﺎﺏ‪،‬‬
‫ﻭﺍﻻﺳﺘﺴﻘﺎﺀ ﺑﺎﻟﻨﺠﻮﻡ‪ ،‬ﻭﺍﻟﻨﻴﺎﺣﺔ ﻋﻠﻰ ﺍﳌﻴﺖ {‪.‬‬

‫ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻣﻦ ﺣﺪﻳﺚ ﺯﻳﺪ ﺑﻦ ﺧﺎﻟﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻗـﺎﻝ‬
‫ﺍﷲ ﺗﻌﺎﱃ‪ } :‬ﺃﺻﺒﺢ ﻣﻦ ﻋﺒﺎﺩﻱ ﻣﺆﻣﻦ ﰊ ﻭﻛﺎﻓﺮ‪ ،‬ﻓﺄﻣﺎ ﻣﻦ ﻗﺎﻝ ﻣﻄﺮﻧﺎ ﺑﻔﻀﻞ ﺍﷲ ﻭﺭﲪﺘﻪ ﻓﺬﺍﻙ ﻣﺆﻣﻦ ﰊ ﻛـﺎﻓﺮ‬
‫ﺍﻟﻜﻮﺍﻛﺐ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﻗﺎﻝ ﻣﻄﺮﻧﺎ ﺑﻨﻮﺀ ﻛﺬﺍ ﻭﻛﺬﺍ ﻓﺬﻟﻚ ﻛﺎﻓﺮ ﰊ ﻣﺆﻣﻦ ﺑﺎﻟﻜﻮﺍﻛﺐ {‪.‬‬

‫ﻭﺑﻨﺎ ًﺀ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ‪ :‬ﻓﺈﻧﻪ ﻻ ﳚﻮﺯ ﻃﺒﻊ ﻭﻻ ﺷﺮﺍﺀ ﻭﻻ ﺑﻴﻊ ﻭﻻ ﺗﺪﺍﻭﻝ ﻫﺬﻩ ﺍﻟﻨﺘﻴﺠﺔ‪ ،‬ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﺩﻋﺎﺀ ﻋﻠـﻢ‬
‫ﺍﻟﻐﻴﺐ ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪.‬‬

‫ﻭﺍﷲ ﺃﻋﻠﻢ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬

‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺜﺎﱐ‪:‬‬

‫ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻴﻤﻨﻴﺔ ﰲ ﲢﺮﱘ ﺭﻓﻊ ﺍﻟﻘﺒﻮﺭ ﻭﺍﻟﺰﻳﺎﺭﺍﺕ ﺍﻟﺒﺪﻋﻴﺔ ﻭﺍﻟﺸﺮﻛﻴﺔ‪:‬‬

‫ﻟﻘﺪ ﻗﺎﻡ ﺑﻌﺾ ﻃﻼﺏ ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻣﻦ ﻛﺘﺎﺑﺔ ﺍﺳﺘﻔﺘﺎﺀ ﺣﻮﻝ ﻣﺎ ﻳُﻔﻌﻞ ﻋﻨﺪ ﺍﻟﻘﺒﻮﺭ ﻣـﻦ‬
‫ﺍﻟﺸﺮﻙ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ ﻭﺍﻟﺒﺪﻉ ﻭﺍﻟﻀﻼﻻﺕ‪ ،‬ﻭﻗﺪ ﺃﺟﺎﺏ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﻋﻼﻡ ﻋﻦ ﻫﺬﺍ ﺍﻻﺳﺘﻔﺘﺎﺀ ﻭﻧﺸﺮ ﺍﳉﻮﺍﺏ ﻋﻠـﻰ‬
‫ﻫﻴﺌﺔ ﻛﺘﻴﺐ ﳛﻮﻱ ﺍﻟﺴﺆﺍﻝ ﺍﻹﺟﺎﺑﺎﺕ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﻔﺼﻴﻞ‪ ،‬ﻭﻋﻠﻰ ﻫﻴﺌﺔ ﻧﺸﺮﺓ ﲢﻮﻱ ﺍﻟﺴﺆﺍﻝ ﻭﻣﻠﺨﺺ ﺍﻹﺟﺎﺑﺎﺕ‪،‬‬
‫ﻭﻫﺬﺍ ﻣﻀﻤﻮﻥ ﺍﻟﻨﺸﺮﺓ‪:‬‬

‫ﺍﳊﻤﺪ ﺍﷲ ﻭﺣﺪﻩ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﻻ ﻧﱯ ﺑﻌﺪﻩ‪ ،‬ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ‪ ..‬ﻭﺑﻌﺪ‪:‬‬

‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬

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 ‫ﻓﻬﺬﻩ ﻓﺘﺎﻭﻯ ﺷﺮﻋﻴﺔ‪ ،‬ﺻﺎﺩﺭﺓ ﻣﻦ ﻋﻠﻤﺎﺀ ﳝﻦ ﺍﻹﳝﺎﻥ ﻭﺍﳊﻜﻤﺔ ﰲ ﺑﻴﺎﻥ ﲢﺮﱘ ﺭﻓﻊ ﺍﻟﻘﺒﻮﺭ ﻭﺍﻟﺰﻳﺎﺭﺍﺕ ﺍﻟﺒﺪﻋﻴـﺔ‬
‫ﻭﺍﻟﺸﺮﻛﻴﺔ ﻭﺇﻟﻴﻚ ﻧﺺ ﺍﻟﺴﺆﺍﻝ‪:‬‬

‫)ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‪ ..‬ﻭﺑﻌﺪ‪:‬‬

‫ﻓﺈﻥ ﰲ ﺑﻼﺩﻧﺎ ﻗﺒﻮﺭ ﺭﺟﺎﻝ ﺻﺎﳊﲔ‪ ،‬ﻣﺮﻓﻮﻋﺔ ﺑﺒﻨﺎﺀ ﻓﻮﻕ ﺍﻷﺭﺽ‪ ،‬ﻓﻴﻬﺎ ﺣﻔﺮﺓ ﺻﻐﲑﺓ ﺑﺪﺍﺧﻠﻬﺎ ﺗﺮﺍﺏ ﻳﺘﱪﻙ ﺑﻪ‬
‫ﻭﻳﺴﺘﺸﻔﻰ ﺑﻪ‪ ،‬ﻭﺗﻘﺎﻡ ﳍﺬﻩ ﺍﻟﻘﺒﻮﺭ ﺯﻳﺎﺭﺍﺕ ﺳﻨﻮﻳﺔ ﻣﻮﲰﻴﺔ ﰲ ﺷﻬﺮ ﺭﺟﺐ ﺍﳊﺮﺍﻡ ﻭﻏﲑﻩ‪ ،‬ﻳـﺬﺑﺢ ﻓﻴﻬـﺎ ﺍﻟﻜﺒـﺎﺵ‬
‫ﻷﺻﺤﺎﺏ ﺍﻟﻘﺒﻮﺭ ﻭﳚﺘﻤﻊ ﻋﻨﺪﻫﺎ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺒﺎﻋﺔ ﻭﺍﻷﻟﻌﺎﺏ‪ ،‬ﻭﳛﺘﻔﻞ ‪‬ﺬﻩ ﺍﻟﺰﻳﺎﺭﺍﺕ ﻛﺎﻻﺣﺘﻔـﺎﻝ ﺑﻴـﻮﻡ‬
‫ﺍﻟﻌﻴﺪ‪ ،‬ﻭ‪‬ﺎﻥ ﻓﻴﻬﺎ ﺍﻟﻘﺒﻮﺭ ﺃﳝﺎ ﺇﻫﺎﻧﺔ‪.‬‬

‫ﻓﻤﺎ ﻫﻮ ﻗﻮﻝ ﺍﻟﺴﺎﺩﺓ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻷﺋﻤﺔ ﺍﻟﻔﻀﻼﺀ ﰲ ﺭﻓﻊ ﺍﻟﻘﺒﻮﺭ ﺑﺎﻟﺒﻨﺎﺀ؟ ﻭﻣﺎ ﺣﻜﻢ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺭﺍﺕ؟ ﻭﻫﻞ ﻫـﻲ‬
‫ﺍﻟﺰﻳﺎﺭﺍﺕ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﺣﺚ ﻋﻠﻴﻬﺎ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ؟ ﺃﻓﺘﻮﻧﺎ ﻣﺄﺟﻮﺭﻳﻦ ﻧﻔﻊ ﺍﷲ ﺑﻜﻢ ﺍﻹﺳﻼﻡ‬
‫ﻭﺍﳌﺴﻠﻤﲔ؟(‪.‬‬

‫ﻭﻗﺪ ﺗﻘﺪﻡ ﺃﺻﺤﺎﺏ ﺍﻟﻔﻀﻴﻠﺔ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﻹﺟﺎﺑﺔ ﻋﻦ ﻫﺬﺍ ﺍﻻﺳﺘﻔﺘﺎﺀ ﻧﻨﺸﺮ ﻫﻨﺎ ﺧﻼﺻﺔ ﺇﺟﺎﺑﺎ‪‬ﻢ‪:‬‬

‫)ﺃﻭ ﹰﻻ‪ :‬ﺃﻭﺿﺢ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻓﺘﺎﻭﺍﻫﻢ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺃﺣﺪ ﻣﻦ ﺍﳋﻠﻖ ﻻ ﻣﻠﻚ ﻭﻻ ﻧﱯ ﻭﻻ ﻭﱄ ﻳﻀﺮ ﺃﻭ ﻳﻨﻔـﻊ‪ ،‬ﻭﺃﻥ‬
‫ﺍﻷﻣﻮﺍﺕ ﻻ ﻳﻨﻔﻌﻮﻥ ﺍﻷﺣﻴﺎﺀ ﻭﻻ ﻳﻐﻨﻮﻥ ﻋﻨﻬﻢ ﻣﻦ ﺍﷲ ﺷﻴﺌﺎﹰ‪ ،‬ﺑﻞ ﺍﻷﻣﻮﺍﺕ ﲝﺎﺟﺔ ﺇﱃ ﺩﻋﺎﺀ ﺍﻷﺣﻴﺎﺀ ﳍﻢ‪ ،‬ﻭﺍﻻﺳﺘﻐﻔﺎﺭ‬
‫ﳍﻢ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺳﻴﺪ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﳝﻠﻚ ﻟﻨﻔﺴﻪ ﻧﻔﻌﹰﺎ ﻭﻻ ﺿـﺮﺍﹰ‪ ،‬ﻓﻜﻴـﻒ‬
‫ﳝﻠﻚ ﺫﻟﻚ ﻏﲑﻩ ﳑﻦ ﻫﻮ ﺩﻭﻧﻪ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻼ ﳚﻮﺯ ﺍﻋﺘﻘﺎﺩ ﺍﻟﻨﻔﻊ ﻭﺍﻟﻀﺮ ﰲ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺒﻮﺭ ﻣﻄﻠﻘﹰﺎ ﻷﻧﻪ ﻣﻦ ﺍﻟـﺸﺮﻙ‬
‫ﺍﻷﻛﱪ ﺍﳌﺨﺮﺝ ﻣﻦ ﻣﻠﺔ ﺍﻹﺳﻼﻡ‪.‬‬

‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺃﻭﺿﺢ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﺷﺪ ﺍﻟﺮﺣﺎﻝ ﺇﱃ ﺍﻟﻘﺒﻮﺭ ﺑﺪﻋﺔ ﳏﺪﺛﺔ ﻣﻨﻜﺮﺓ ﻭﻗﺪ ﺟﺎﺀ ﺍﻟﺸﺮﻉ ﺑﺎﻟﻨﻬﻲ ﻋﻦ ﺷﺪ ﺍﻟﺮﺣﺎﻝ‬
‫ﺇﻻ ﺇﱃ ﺛﻼﺛﺔ ﻣﺴﺎﺟﺪ‪ ،‬ﻛﻘﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﻻ ﺗﺸﺪ ﺍﻟﺮﺣﺎﻝ ﺇﻻ ﺇﱃ ﺛﻼﺛﺔ ﻣﺴﺎﺟﺪ‪ :‬ﻣﺴﺠﺪﻱ ﻫﺬﺍ‪،‬‬
‫ﻭﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ‪ ،‬ﻭﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ( ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﻏﲑﳘﺎ‪.‬‬

‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺃﻛﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺣﺮﻣﺔ ﺭﻓﻊ ﺍﻟﻘﺒﻮﺭ ﺃﻛﺜﺮ ﻣﻦ ﺷﱪ ﻟﻘﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻌﻠـﻲ ﺑـﻦ ﺃﰊ‬
‫ﻃﺎﻟﺐ‪) :‬ﻻ ﺗﺪﻉ ﲤﺜﺎ ﹰﻻ ﺇﻻ ﻃﻤﺴﺘﻪ ﻭﻻ ﻗﱪﹰﺍ ﻣﺸﺮﻓﹰﺎ ﺇﻻ ﺳﻮﻳﺘﻪ( ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪.‬‬

‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﺃﻛﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺣﺮﻣﺔ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﻭﲡﺼﻴﺼﻬﺎ‪ ،‬ﻭﺍﻟﻜﺘﺎﺑﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻟﻘﻌـﻮﺩ ﻋﻠﻴﻬـﺎ‪،‬‬
‫ﳊﺪﻳﺚ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪) :‬ﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﻳﻘﻌﺪ ﻋﻠﻰ ﺍﻟﻘﱪ‪ ،‬ﻭﺃﻥ ﳚﺼﺺ ﺃﻭ ﻳﺒﲎ ﻋﻠﻴﻪ(‬
‫ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﻭﰲ ﺭﻭﺍﻳﺔ‪) :‬ﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﻳﻜﺘﺐ ﻋﻠـﻰ‬
‫ﺍﻟﻘﱪ ﺷﻲﺀ( ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﺎﺟﺔ‪.‬‬
‫‪www.alsoufia.com‬‬ ‫ﰎ ﲢﻤﻴﻞ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻊ ﺍﻟﺼﻮﻓﻴﺔ‬
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 ‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺰﻳﺎﺭﺓ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻠﻘﺒﻮﺭ‪ ،‬ﺍﻟﱵ ﺗﻜﻮﻥ ﻟﻠﻌﻈﺔ‪ ،‬ﻭﺍﻻﻋﺘﺒﺎﺭ‪ ،‬ﻭﺗـﺬﻛﺮ ﺍﻵﺧـﺮﺓ‪،‬‬
‫ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻠﻤﻴﺖ‪ ،‬ﻭﺑﲔ ﺍﻟﺰﻳﺎﺭﺍﺕ ﺍﻟﺒﺪﻋﻴﺔ ﻭﺍﻟﺸﺮﻛﻴﺔ ﺍﻟﱵ ﻳﺘﻘﺮﺏ ﻓﻴﻬﺎ ﺇﱃ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺒـﻮﺭ ﺑﺎﻟـﺬﺑﺎﺋﺢ‬
‫ﻭﺍﻟﻨﺬﻭﺭ ﻭﺍﻻﺳﺘﻐﺎﺛﺎﺕ ﻭﻣﺎ ﺇﱃ ﺫﻟﻚ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﺍﳌﺨﺮﺝ ﻋﻦ ﻣﻠﺔ ﺍﻹﺳﻼﻡ ﻭﺃﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻻ ﺗﻜﻮﻥ‬
‫ﺇﻻ ﷲ ﻋﺰ ﻭﺟﻞ ﻭﺣﺪﻩ ﻻ ﺷﺮﻙ ﻟﻪ‪ ،‬ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻗﻞ ﺇﻥ ﺻﻼﰐ ﻭﻧﺴﻜﻲ ﻭﳏﻴﺎﻱ ﻭﳑـﺎﰐ ﷲ ﺭﺏ ﺍﻟﻌـﺎﳌﲔ ﻻ‬
‫ﺷﺮﻳﻚ ﻟﻪ ﻭﺑﺬﻟﻚ ﺃﻣﺮﺕ ﻭﺃﻧﺎ ﺃﻭﻝ ﺍﳌﺴﻠﻤﲔ( ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻓﺼﻞ ﻟﺮﺑﻚ ﻭﺍﳓﺮ(‪ ،‬ﻭﻟﻘﻮﻝ ﺍﻟﻨﱯ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ‪) :‬ﻟﻌﻦ ﺍﷲ ﻣﻦ ﺫﺑﺢ ﻟﻐﲑ ﺍﷲ( ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪.‬‬

‫ﺳﺎﺩﺳﹰﺎ‪ :‬ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻥ ﻭﺿﻊ ﺣﻔﺮﺓ ﻋﻠﻰ ﺍﻟﻘﱪ ﻭﺟﻌﻞ ﺍﻟﺘﺮﺍﺏ ﻓﻴﻬﺎ ﻟﻠﺘﱪﻙ ﻭﺍﻻﺳﺘﺸﻔﺎﺀ ﺑﻪ ﻣﻦ ﻭﺳـﺎﺋﻞ‬
‫ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﺍﳌﺨﺮﺝ ﻋﻦ ﻣﻠﺔ ﺍﻹﺳﻼﻡ‪.‬‬

‫ﺳﺎﺑﻌﹰﺎ‪ :‬ﺃﻛﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﲢﺮﱘ ﻭﺧﻄﻮﺭﺓ ﻣﺎ ﳚﺮﻱ ﰲ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺭﺍﺕ ﻣﻦ ﺍﻻﺧﺘﻼﻁ ﺑﲔ ﺍﻟﺮﺟـﺎﻝ ﻭﺍﻟﻨـﺴﺎﺀ‬
‫ﻭﺧﺮﻭﺝ ﺍﻟﺒﺎﻋﺔ ﻭﺍﻟﻄﺒﻮﻝ ﻭﻣﺎ ﳚﺮﻩ ﻣﻦ ﺍﻟﻔﱳ ﻭﺍﻟﻔﻮﺍﺣﺶ ﻭﺍﳌﻮﺑﻘﺎﺕ ﻋﻠﻤﹰﺎ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‪) :‬ﻟﻌـﻦ‬
‫ﺯﻭﺍﺭﺍﺕ ﺍﻟﻘﺒﻮﺭ( ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ‪.‬‬

‫ﺛﺎﻣﻨﹰﺎ‪ :‬ﺃﻭﺿﺢ ﺍﻟﻌﻠﻤﺎﺀ ﲢﺮﱘ ﲣﺼﻴﺺ ﺷﻬﺮ ﻣﻦ ﺍﻟﺴﻨﺔ‪ ،‬ﻟﺰﻳﺎﺭﺓ ﻗﺒﻮﺭ ﺍﻷﻭﻟﻴﺎﺀ ﺧﺎﺻﺔ ﰲ ﺷﻬﺮ ﺭﺟﺐ ﺍﳊـﺮﺍﻡ‪،‬‬
‫ﻭﺃﻥ ﺫﻟﻚ ﻭﺳﻴﻠﺔ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻟﺸﺮﻙ ﺍﻟﺬﻱ ﻻ ﻳﻐﻔﺮﻩ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺇﻥ ﻣﺎﺕ ﺻﺎﺣﺒﻪ ﻋﻠﻴﻪ ﻟﻘﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪) :‬ﻻ ﲡﻌﻠﻮﺍ ﻗﱪﻱ ﻋﻴﺪﹰﺍ( ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ(‪.‬‬

‫ﻭﺇﻟﻴﻚ ﺃﲰﺎﺀ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳌﺸﺎﻳﺦ ﺍﻟﺬﻳﻦ ﺃﻓﺘﻮﺍ ﻭﻭﻗﻌﻮﺍ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻔﺘﻮﻯ‪:‬‬
‫‪ -١٠‬ﺍﻟﺸﻴﺦ‪ /‬ﻋﻘﻴﻞ ﺍﳌﻘﻄﺮﻱ‪.‬‬ ‫‪ -١‬ﺍﻟﻘﺎﺿﻲ‪/‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻌﻤﺮﺍﱐ‪.‬‬
‫‪ -١١‬ﺍﻟﺸﻴﺦ‪ /‬ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟﻮﺻﺎﰊ‪.‬‬ ‫‪ -٢‬ﺍﻟﺸﻴﺦ ﺍﶈﺪﺙ‪ /‬ﻣﻘﺒﻞ ﺑﻦ ﻫﺎﺩﻱ ﺍﻟﻮﺍﺩﻋﻲ‪.‬‬
‫‪ -١٢‬ﺍﻟﺪﻛﺘﻮﺭ‪ /‬ﺃﲪﺪ ﳏﻤﺪ ﺯﺑﻴﻠﺔ‪.‬‬ ‫‪ -٣‬ﺍﻟﺸﻴﺦ ﺍﻟﺪﻛﺘﻮﺭ‪ /‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻘﺮﻳﱯ‪.‬‬
‫‪ -١٣‬ﺍﻟﺸﻴﺦ‪ /‬ﺃﲪﺪ ﺑﻦ ﺣﺴﻦ ﺍﳌﻌﻠﻢ‪.‬‬ ‫‪ -٤‬ﺍﻟﺸﻴﺦ ﺍﻟﺪﻛﺘﻮﺭ‪ /‬ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟﺪﻳﻠﻤﻲ‪.‬‬
‫‪ -١٤‬ﺍﻟﺸﻴﺦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻌﻨﺴﻲ‪.‬‬ ‫‪ -٥‬ﺍﻟﺸﻴﺦ‪ /‬ﳏﻤﺪ ﺍﻟﺼﺎﺩﻕ ﺍﳌﻐﻠﺲ ﺍﳌﺮﺍﱐ‪.‬‬
‫‪ -١٥‬ﺍﻟﺸﻴﺦ‪ /‬ﳏﻤﺪ ﺍﳌﻬﺪﻱ‪.‬‬ ‫‪ -٦‬ﺍﻟﺸﻴﺦ‪ /‬ﻋﺒﺪﺍ‪‬ﻴﺪ ﺍﻟﺰﻧﺪﺍﱐ‪.‬‬
‫‪ -١٦‬ﺍﻟﺸﻴﺦ‪ /‬ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪﺍﷲ ﴰﻴﻠﺔ‪.‬‬ ‫‪ -٧‬ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺪﺑﻌﻲ‪.‬‬
‫‪ -١٧‬ﺍﻟﺸﻴﺦ‪ /‬ﺣﺴﲔ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﳏﻔﻮﻅ‪.‬‬ ‫‪ -٨‬ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﶈﺴﻦ ﺛﺎﺑﺖ‪.‬‬
‫‪ -١٨‬ﺍﻟﺸﻴﺦ‪ /‬ﻋﻤﺮ ﺑﻦ ﺃﲪﺪ ﺳﻴﻒ‪.‬‬ ‫‪ -٩‬ﺍﻟﺸﻴﺦ‪ /‬ﻋﺒﺪﺍ‪‬ﻴﺪ ﺍﻟﺮﳝﻲ‪.‬‬

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 ‫‪ -٣٢‬ﺍﻟﺸﻴﺦ‪ /‬ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻮﺍﺩﻋﻲ‪.‬‬ ‫‪ -١٩‬ﺍﻟﺸﻴﺦ‪ /‬ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺸﻴﺒﺎﱐ‪.‬‬
‫‪ -٣٣‬ﺍﻟﺸﻴﺦ‪ /‬ﻋﺎﺭﻑ ﺃﻧﻮﺭ‪.‬‬ ‫‪ -٢٠‬ﺍﻟﺸﻴﺦ‪ /‬ﺻﺎﱀ ﺑﻦ ﻋﻠﻲ ﺍﻟﻮﺍﺩﻋﻲ‪.‬‬
‫‪ -٣٤‬ﺍﻟﺸﻴﺦ‪ /‬ﻋﻠﻲ ﻣﻘﺒﻮﻝ ﺍﻷﻫﺪﻝ‪.‬‬ ‫‪ -٢١‬ﺍﻟﺸﻴﺦ‪ /‬ﻃﺎﺭﻕ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺳﻊ‪.‬‬
‫‪ -٣٥‬ﺍﻟﺸﻴﺦ‪ /‬ﳏﻤﺪ ﺑﻦ ﺳﺎﱂ ﺍﻟﺰﺑﻴﺪﻱ‪.‬‬ ‫‪ -٢٢‬ﺍﻟﺸﻴﺦ‪ /‬ﻋﺒﺪ ﺍﷲ ﺍﳊﺎﺷﺪﻱ‪.‬‬
‫‪ -٣٦‬ﺍﻟﺸﻴﺦ‪ /‬ﳏﻤﺪ ﺑﻦ ﺳﻌﺪ ﺍﳊﻄﺎﻣﻲ‪.‬‬ ‫‪ -٢٣‬ﺍﻟﺸﻴﺦ‪ /‬ﻧﺎﺻﺮ ﺍﻟﻜﺮﳝﻲ‪.‬‬
‫‪ -٣٧‬ﺍﻟﺸﻴﺦ‪ /‬ﺣﺴﻦ ﺻﻐﲑ ﺍﻷﻫﺪﻝ‪.‬‬ ‫‪ -٢٤‬ﺍﻟﺸﻴﺦ‪ /‬ﻋﻴﺴﻰ ﺷﺮﻳﻒ‪.‬‬
‫‪ -٣٨‬ﺍﻟﺸﻴﺦ‪ /‬ﻣﺮﺍﺩ ﺍﻟﻘﺪﺳﻲ‪.‬‬ ‫‪ -٢٥‬ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺣﺴﺎﻥ‪.‬‬
‫‪ -٣٩‬ﺍﻟﺸﻴﺦ‪ /‬ﺇﲰﺎﻋﻴﻞ ﻋﺒﺪ ﺍﻟﺒﺎﺭﻱ‪.‬‬ ‫‪ -٢٦‬ﺍﻟﺸﻴﺦ‪ /‬ﻋﻠﻲ ﺑﺎﺭﻭﻳﺲ‪.‬‬
‫‪ -٤٠‬ﺍﻟﺸﻴﺦ‪ /‬ﺣﺴﻦ ﺍﻟﺰﻭﻣﻲ‪.‬‬ ‫‪ -٢٧‬ﺍﻟﺸﻴﺦ‪ /‬ﻋﻠﻲ ﺑﻦ ﻓﺘﻴﲏ‪.‬‬
‫‪ -٤١‬ﺣﺎﻛﻢ ﺯﺑﻴﺪ ﺍﻟﺸﻴﺦ‪ /‬ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﻟﻨﻌﻤﺎﱐ‪.‬‬ ‫‪ -٢٨‬ﺍﻟﺸﻴﺦ‪ /‬ﻋﺒﺪﺍﷲ ﺑﻦ ﻏﺎﻟﺐ ﺍﳊﻤﲑﻱ‪.‬‬
‫‪ -٤٢‬ﺍﻟﺸﻴﺦ‪ /‬ﳏﻤﺪ ﺍﳌﻌﻤﺮﻱ‪.‬‬ ‫‪ -٢٩‬ﺍﻟﺸﻴﺦ‪ /‬ﺃﲪﺪ ﺃﻫﻴﻒ‪.‬‬
‫‪ -٤٣‬ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﷲ ﻓﻴﺼﻞ ﺍﻷﻫﺪﻝ‪.‬‬ ‫‪ -٣٠‬ﺍﻟﺸﻴﺦ‪ /‬ﺃﻣﲔ ﺑﻦ ﻋﺒﺪﺍﷲ ﺟﻌﻔﺮ‪.‬‬
‫‪ -٤٤‬ﺍﻟﺸﻴﺦ‪ /‬ﻋﻤﺮ ﺳﻘﻴﻢ‪.‬‬ ‫‪ -٣١‬ﺍﻟﺸﻴﺦ‪ /‬ﻋﻤﺎﺭ ﺑﻦ ﻧﺎﺷﺮ‪.‬‬

‫ﻣﻼﺣﻈﺔ‪ :‬ﻋﻠﻤﹰﺎ ﺃﻥ ﻫﺬﻩ ﺍﻟﻔﺘﻮﻯ ﻫﻲ ﻣﻀﻤﻮﻥ ﻛﻼﻡ ﺇﻣﺎﻣﻲ ﺍﻟﻘﻄﺮ ﺍﻟﻴﻤﺎﱐ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺼﻨﻌﺎﱐ‪ ،‬ﻭﳏﻤﺪ‬
‫ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻮﻛﺎﱐ ﺭﲪﻬﻤﺎ ﺍﷲ ﺗﻌﺎﱃ)‪.(١‬‬

‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺜﺎﻟﺚ‪:‬‬

‫ﺇﻟﻐﺎﺀ ﺯﻳﺎﺭﺓ ﺍﳉﻼﺏ‪:‬‬

‫ﺯﻳﺎﺭﺓ ﺍﳉﻼﺏ ﻭﺍﺣﺪﺓ ﻣﻦ ﻛﱪﻳﺎﺕ ﺍﻟﺰﻳﺎﺭﺍﺕ ﺍﻟﺸﺮﻛﻴﺔ ﰲ ‪‬ﺎﻣﺔ ﺍﻟﻴﻤﻦ‪ ،‬ﺣﻴﺚ ﻳﺴﺘﻐﺎﺙ ﻓﻴﻬﺎ ﺑﺼﺎﺣﺐ ﺍﻟﻘـﱪ‬
‫ﺃﲪﺪ ﺍﳉﻼﺏ‪ ،‬ﻭﻳﺪﻋﻰ ﻣﻦ ﻏﲑ ﺍﷲ‪ ،‬ﻭﻳﻄﺎﻑ ﺣﻮﻝ ﻗﱪﻩ‪ ،‬ﻭﻳﻨﺬﺭ ﻟﻪ ﺑﺎﻟﺴﻌﻲ ﻭﺍﳉﺮﻱ‪ ،‬ﻭﻳﺬﺑﺢ ﻋﻨﺪ ﺍﻟﻘﱪ ﻟﻐﲑ ﺍﷲ ﻋﺰ‬
‫ﻭﺟﻞ‪ ،‬ﻭﻛﺎﻥ ﻳﺄﰐ ﺇﱃ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺭﺓ ﺳﺎﺑﻘﹰﺎ ﻋﺪﺩ ﻛﺒﲑ ﺟﺪﹰﺍ ﳑﻦ ﻳﺸﺮﻛﻮﻥ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ ﻋﻨﺪ ﻫﺬﺍ ﺍﻟﻘﱪ ﺭﲟﺎ ﻳـﺼﻞ‬
‫ﻋﺪﺩﻫﻢ ﺇﱃ ﻋﺸﺮﺓ ﺁﻻﻑ ﺷﺨﺺ)‪.(٢‬‬

‫)‪ (1‬ﺍﻧﻈﺮ‪ :‬ﻣﻠﺤﻖ ﺍﻟﻮﺛﺎﺋﻖ ﻭﺍﳌﺼﻮﺭﺍﺕ ﺭﻗﻢ )‪.(١٩‬‬

‫)‪ (2‬ﺳﺒﻖ ﺍﳊﺪﻳﺚ ﻋﻦ ﺯﻳﺎﺭﺓ ﺍﳉﻼﺏ ﻭﻣﺎ ﻳﻌﻤﻞ ﻋﻨﺪﻫﺎ )ﺹ‪.(٥٧:‬‬
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 ‫ﻭﻗﺪ ﻭﻓﻖ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻃﻼﺏ ﺍﻟﻌﻠﻢ ﺇﱃ ﺍﻟﺴﻌﻲ ﺍﳊﺜﻴﺚ ﻹﻧﻜـﺎﺭ ﻫـﺬﺍ‬
‫ﺍﳌﻨﻜﺮ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻓﻜﺎﻥ ﺃﻥ ﺳﲑﺕ ﺍﻟﻘﻮﺍﻓﻞ ﺍﻟﺪﻋﻮﻳﺔ ﻟﺘﺒﺼﲑ ﺍﻟﻨﺎﺱ ﲝﻜﻢ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺭﺍﺕ ﺍﻟﺸﺮﻛﻴﺔ ﺍﻟﺒﺪﻋﻴﺔ‪ ،‬ﻓﻜﺎﻧـﺖ‬
‫ﺍﻟﻘﻮﺍﻓﻞ ﺗﻨﻄﻠﻖ ﺇﱃ ﺍﻟﻘﺮﻳﺔ ﺃﻭ ﺍﳌﻨﻄﻘﺔ ﺍﻟﱵ ﲢﺼﻞ ﺍﻟﺰﻳﺎﺭﺍﺕ ﻋﻨﺪﻫﺎ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻗﺒﻴﻞ ﺍﻟﺰﻳﺎﺭﺓ‪ ،‬ﻓﻼ ﻳﺪﻋﻮﻥ ﻣﺴﺠﺪﹰﺍ ﺇﻻ‬
‫ﻭﻗﺎﻣﻮﺍ ﺑﺄﺩﺍﺀ ﺧﻄﺒﺔ ﺍﳉﻤﻌﺔ ﻓﻴﻪ ﻣﺒﻴﻨﲔ ﻣﺎ ﳚﺐ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ ﻭﳏﺬﺭﻳﻦ ﺍﻷﻣﺔ ﻣـﻦ ﺍﻟـﺸﺮﻙ ﺑـﺎﷲ ﺭﺏ‬
‫ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﻣﻨﻪ ﻣﺎ ﻳﻜﻮﻥ ﰲ ﺗﻠﻚ ﺍﻟﺰﻳﺎﺭﺍﺕ ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﳌﺒﲔ‪ ،‬ﰒ ﺗﻘﺎﻡ ﺍﶈﺎﺿﺮﺍﺕ ﰲ ﺗﻠﻚ ﺍﳌﻨﻄﻘﺔ ﻟﺒﻴـﺎﻥ ﺍﻟﺘﻮﺣﻴـﺪ‬
‫ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﺫﻟﻚ ﰲ ﻣﻮﺍﺳﻢ ﺍﻟﺰﻳﺎﺭﺍﺕ‪ ،‬ﻭﻫﻲ ﺷﻬﺮ ﲨﺎﺩ ﺍﻵﺧﺮﺓ ﻭﺭﺟﺐ ﻭﺷﻌﺒﺎﻥ ﻭﺫﻭ ﺍﳊﺠﺔ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻣﻦ ﺗﻠﻜﻢ ﺍﳌﻨﺎﻃﻖ ﻣﻨﻄﻘﺔ ﺍﳊﻴﻤﺔ ﺇﺣﺪﻯ ﻗﺮﻯ ﻣﺪﻳﺮﻳﺔ ﺍﳋﻮﺧﺔ ﻏﺮﰊ ﺯﺑﻴﺪ ﻓﻮﻓﻖ ﺍﷲ ﺣﺎﻛﻢ ﺯﺑﻴﺪ‪ :‬ﺍﻟﻘﺎﺿـﻲ ﻋﺒـﺪ‬
‫ﺍﻟﻜﺮﱘ ﺍﻟﻨﻌﻤﺎﱐ ﺇﱃ ﺇﺻﺪﺍﺭ ﺃﻣﺮﻩ ﲟﻨﻊ ﻗﻴﺎﻡ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺭﺓ‪ ،‬ﻭﻣﻨﻊ ﻣﺎ ﳛﺼﻞ ﻋﻨﺪﻫﺎ ﻣﻦ ﺍﳌﺨﺎﻟﻔﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﻋﺎﻡ‬
‫‪١٤٢٢‬ﻫـ)‪ ،(١‬ﻓﺘﻌﺎﺿﺪ ﻋﻠﻰ ﻣﻨﻊ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺭﺓ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻃﻼﺏ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﷲ ﻭﺍﳌﺨﻠﺼﻮﻥ ﺍﻟﻐﻴﻮﺭﻭﻥ ﻣـﻦ‬
‫ﻭﺟﻬﺎﺀ ﻭﺃﻋﻴﺎﻥ ﺍﳌﻨﻄﻘﺔ ﻭﺍﻟﺼﺎﺩﻗﻮﻥ ﻣﻦ ﺭﺟﺎﻝ ﺃﻣﻦ ﺍﻟﺪﻭﻟﺔ ﺣﱴ ﻣﻨﻌﺖ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺭﺓ ﲤﺎﻣﹰﺎ ﻭﳏﻴﺖ ﺁﺛﺎﺭﻫﺎ ﻭﻃﻤﺴﺖ‬
‫ﻣﻌﺎﳌﻬﺎ ﻭﺻﺎﺭﺕ ﺃﺛﺮﹰﺍ ﺑﻌﺪ ﻋﲔ‪ ،‬ﻭﻟﻘﺪ ﺑﻠﻎ ﺍﳊﻨﻖ ﺑﺒﻌﺾ ﺩﻋﺎﺓ ﺍﻟﻘﺒﻮﺭﻳﺔ ﺃﻥ ﻗﺎﻝ ﰲ ﻛﺘﺎﺏ ﺍﻟﺰﻳﺎﺭﺍﺕ ﻭﺍﻷﻭﻟﻴـﺎﺀ ﰲ‬
‫‪‬ﺎﻣﺔ‪ :‬ﺯﻳﺎﺭﺓ ﺍﳉﻼﺏ ﳜﺘﻠﻂ ﻓﻴﻬﺎ ﺍﻟﺮﺟﺎﻝ ﺑﺎﻟﻨﺴﺎﺀ ﻭﻳﻜﻮﻥ ﺍﻟﺘﺤﺪﻱ ﰲ ﺍﻟﺮﻗﺼﺎﺕ ﺍﻟﺸﻌﺒﻴﺔ ﺑﲔ ﺍﻟﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ ﳑﺎ‬
‫ﺣﺪﺍ ﺑﺒﻌﺾ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺘﻄﺮﻓﺔ ﺃﻥ ﺗﻘﻮﻡ ﺑﺘﻬﺪﻳﺪ ﺍﳊﺎﺿﺮﻳﻦ ﰲ ﺍﻟﻌﺎﻡ ﺍﳌﻨـﺼﺮﻡ )‪٢٠٠١‬ﻡ( ﻭﺇﺣـﻀﺎﺭ‬
‫ﺍﻟﺸﺮﻃﺔ ﳌﻨﻊ ﺍﻟﻨﺴﺎﺀ ﻣﻦ ﺍﻻﺧﺘﻼﻁ ﺑﺎﻟﺮﺟﺎﻝ ﻭﺍﻟﻠﻌﺐ ﻣﻌﻬﻢ‪ ،‬ﺑﻞ ﻭﺇﻟﻐﺎﺀ ﺍﻟﺰﻳﺎﺭﺓ ﲤﺎﻣﹰﺎ ﺃﻭ ﹰﻻ ﲝﺠﺔ ﺍﻻﺧﺘﻼﻁ‪ .‬ﺛﺎﻧﻴﹰﺎ ﻷﻧﻪ‬
‫ﻳﺘﻢ ﻓﻴﻬﺎ ﺯﻳﺎﺭﺓ ﺍﻟﻮﱄ ﺃﲪﺪ ﺟﻼﺏ)‪.(٢‬‬

‫ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺮﺍﺑﻊ‪:‬‬

‫ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻻﺣﺘﻔﺎﻝ ﺑﺎﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ‪:‬‬

‫ﺍﻻﺣﺘﻔﺎﻝ ﺑﺎﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ ﺑﺪﻋﺔ ﺿﻼﻟﺔ ﻧﺸﺄ ﻋﻠﻴﻬﺎ ﺍﻟﺼﻐﲑ ﻭﻫﺮﻡ ﻋﻨﺪﻫﺎ ﺍﻟﻜﺒﲑ‪ ،‬ﻭﻗﺪ ﺍﻧﺘﺸﺮﺕ ﰲ ﺍﻟﺒﻼﺩ ﺍﻟﺘﻬﺎﻣﻴﺔ‬
‫ﺍﻧﺘﺸﺎﺭ ﺍﻟﻨﺎﺭ ﰲ ﺍﳍﺸﻴﻢ‪ ،‬ﻓﻜﺎﻥ ﻟﺰﺍﻣﹰﺎ ﻋﻠﻰ ﻣﻦ ﺑﺼﺮﻩ ﺍﷲ ﺑﺎﻟﺪﻳﻦ ﻭﻋﺮﻑ ﺍﳊﻖ ﺍﳌﺒﲔ ﺃﻥ ﳛﺬﺭ ﺍﻷﻣﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﺒﺪﻋﺔ‬
‫ﻭﻳﺪﻋﻮﻫﻢ ﺇﱃ ﺍﻟﺴﻨﺔ ﺍﶈﻀﺔ‪ ،‬ﻓﻜﺎﻥ ﺃﻥ ﺭﻗﻤﺖ ﺑﻴﺎﻧﹰﺎ ﻟﻸﻣﺔ ﰲ ﺑﻼﺩﻧﺎ ﺍﻟﺘﻬﺎﻣﻴﺔ ﺑﻌﻨﻮﺍﻥ‪ :‬ﺍﳊﻖ ﺃﺣﻖ ﺃﻥ ﻳﺘﺒﻊ‪ ،‬ﻋﻦ ﺣﻜﻢ‬
‫ﺍﻻﺣﺘﻔﺎﻝ ﺑﺎﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ‪ ،‬ﻭﰎ ﻧﺸﺮﻩ ﻭﺗﻮﺯﻳﻌﻪ ﺑﺼﻮﺭﺓ ﻛﺒﲑﺓ‪ ،‬ﻭﻫﺬﺍ ﻧﺺ ﺍﻟﺒﻴﺎﻥ‪:‬‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﳊﻖ ﺃﺣﻖ ﺃﻥ ﻳﺘﺒﻊ‬

‫ﺍﳊﻤﺪ ﷲ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺷﺮﻑ ﺧﻠﻖ ﺍﷲ‪ ،‬ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﻣﻦ ﻭﺍﻻﻩ‪.‬‬

‫)‪ (1‬ﺍﻧﻈﺮ‪ :‬ﻣﻠﺤﻖ ﺍﻟﻮﺛﺎﺋﻖ ﻭﺍﳌﺼﻮﺭﺍﺕ ﺭﻗﻢ )‪.(٢٠‬‬

‫)‪ (2‬ﺍﻟﺰﻳﺎﺭﺍﺕ ﻭﺍﻷﻭﻟﻴﺎﺀ ﰲ ‪‬ﺎﻣﺔ )ﺹ ‪.(٧٧‬‬
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 ‫ﻭﺑﻌﺪ‪:‬‬
‫ﺃﺧﻲ ﺍﳌﺴﻠﻢ ﺍﻟﻜﺮﱘ ﻓﺈﻥ ﳑﺎ ﻻ ﺷﻚ ﻓﻴﻪ ﻟﺪﻳﻨﺎ ﺃﻧﻚ ﻭﻛﺜﲑ ﻣﻦ ﺍﻹﺧﻮﺓ ﺍﻟﺬﻳﻦ ﳛﺘﻔﻠﻮﻥ ﲟﻮﻟﺪ ﺍﻟﻨﱯ ﺻـﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺃﻥ ﺍﻟﺒﺎﻋﺚ ﻟﻜﻢ ﻋﻠﻰ ﺫﻟﻚ ﻫﻮ ﳏﺒﺔ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺗﻌﻈﻴﻤﻪ ﻭﺗﻮﻗﲑﻩ ﻭﺇﺟﻼﻟـﻪ‪،‬‬
‫ﻭﻟﻜﻦ ﺃﺧﻲ ﺍﳊﺒﻴﺐ ﳓﺐ ﺃﻥ ﻧﻘﻒ ﻣﻌﻚ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﻗﻔﺎﺕ‪:‬‬
‫ﺍﻷﻭﱃ‪ :‬ﺃﻥ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺒﺪﻫﻴﺔ ﺍﻟﱵ ﻻ ﺭﻳﺐ ﻓﻴﻬﺎ ﺃﻥ ﻛﻤﺎﻝ ﳏﺒﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﺑﻜﻤـﺎﻝ‬
‫ﺤِﺒْﺒﻜﹸﻢُ ﺍﻟﱠﻠ ُﻪ ((]ﺁﻝ ﻋﻤﺮﺍﻥ‪،[٣١:‬‬
‫ﺤﺒﱡﻮ ﹶﻥ ﺍﻟﻠﱠ َﻪ ﻓﹶﺎﱠﺗِﺒﻌُﻮﻧِﻲ ﻳُ ْ‬
‫ﻃﺎﻋﺘﻪ ﻭﺍﻻﻧﻘﻴﺎﺩ ﳍﺪﻳﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ )) :‬ﹸﻗ ﹾﻞ ِﺇ ﹾﻥ ﹸﻛْﻨُﺘ ْﻢ ُﺗ ِ‬
‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﻟﺪﻯ ﺍﳉﻤﻴﻊ ﺃﻥ ﺳﻴﺪﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﱂ ﳛﺘﻔﻞ ﺑﻴﻮﻡ ﻣﻮﻟﺪﻩ ﻓﻜﻴﻒ ﻟﻨﺎ ﺃﻥ ﻧﺄﰐ ﺃﻣﺮﹰﺍ‬
‫ﱂ ﻳﻔﻌﻠﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻟﻴﺲ ﻣﻦ ﻫﺪﻳﻪ ﻭﺳﻨﺘﻪ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻗﺪ ﺃﻛﻤﻞ ﻟﻨﺎ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺪ ﺑﻠﻐﻨﺎ ﺍﻟﺒﻼﻍ ﺍﳌﺒﲔ‪ ،‬ﻭﱂ‬
‫ﻳﻜﻦ ﻓﻴﻤﺎ ﺑﻠﻐﻨﺎ ﺇﻳﺎﻩ ﺭﺳﻮﻟﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻻﺣﺘﻔﺎﻝ ﺑﻴﻮﻡ ﻣﻮﻟﺪﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﻭﻫـﻮ‬
‫ﺍﻟﻘﺎﺋﻞ‪ } :‬ﻣﻦ ﺃﺣﺪﺙ ﰲ ﺃﻣﺮﻧﺎ ﻫﺬﺍ ﻣﺎ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﺭﺩ {‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺃﻥ ﺍﻷﺋﻤﺔ ﺍﻷﻋﻼﻡ ﺍﻟﺬﻳﻦ ﺩﻭﻧﻮﺍ ﺳﲑﺓ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﱂ ﻳﺘﻔﻘﻮﺍ ﻋﻠﻰ ﲢﺪﻳـﺪ ﻳـﻮﻡ‬
‫ﻣﻮﻟﺪﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺑﻞ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﺃﻗﻮﺍﻝ ﻛﺜﲑﺓ‪ ،‬ﻭﻻ ﻳﻮﺟﺪ ﻧﺺ ﺻﺤﻴﺢ ﺻﺮﻳﺢ ﻳﺆﻳﺪ ﻭﺍﺣﺪﹰﺍ‬
‫ﻣﻨﻬﺎ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻼ ﳝﻜﻨﻨﺎ ﲢﺪﻳﺪ ﻳﻮﻡ ﻣﻮﻟﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﻄﻌﹰﺎ ﻟﻌﺪﻡ ﻭﺟﻮﺩ ﺍﻟﻨﺺ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺼﺮﻳﺢ ﺃﻭ‬
‫ﺍﻹﲨﺎﻉ ﺍﻟﻘﻄﻌﻲ‪.‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ ﻭﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﻭﻓﻘﻬﺎﺀ ﺍﳌﻠﺔ ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﻭﺯﻳﻨﺘـﻬﻢ ﺇﻣﺎﻣﻨـﺎ‬
‫ﺍﻟﺸﺎﻓﻌﻲ ﱂ ﻳﻨﻘﻞ ﻋﻦ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺃﻧﻪ ﺍﺣﺘﻔﻞ ﲟﻮﻟﺪ ﺍﻟﻨﱯ ﺍﻟﻜﺮﱘ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻟﻮ ﻛـﺎﻥ ﻫـﺬﺍ ﺍﻟﻔﻌـﻞ‬
‫ﻣﺸﺮﻭﻋﹰﺎ ﺃﻭ ﺧﲑﹰﺍ ﳏﻀﹰﺎ ﺃﻭ ﺭﺍﺟﺤﹰﺎ ﻟﺴﺒﻘﻨﺎ ﺇﻟﻴﻪ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻟﻘﺪ ﻗﺎﻝ ﺣﺬﻳﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬
‫ﻓﺼﺪﻕ‪) :‬ﻛﻞ ﻋﺒﺎﺩﺓ ﱂ ﻳﺘﻌﺒﺪﻫﺎ ﺃﺻﺤﺎﺏ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻼ ﺗﺘﻌﺒﺪﻭﻫﺎ(‪.‬‬
‫ﺍﳋﺎﻣﺴﺔ‪ :‬ﺃﻥ ﻋﻠﻤﺎﺀ ﺍﻟﺘﺎﺭﻳﺦ ﺫﻛﺮﻭﺍ ﺃ ﱠﻥ ﺃﻭﻝ ﻣﻦ ﺍﺣﺘﻔﻞ ﺑﺎﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ ﻫﻢ ﺍﻟﻌﺒﻴﺪﻳﻮﻥ ﺍﻟﻔﺎﻃﻤﻴﻮﻥ‪ ،‬ﻭﻫﻢ ﻣـﻦ‬
‫ﺍﻟﻄﻮﺍﺋﻒ ﺍﻟﻀﺎﻟﺔ ﺍﳌﺨﺎﻟﻔﺔ ﻟﺪﻳﻦ ﺍﻹﺳﻼﻡ ﻭﻟﻌﻠﻬﻢ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﺗﺸﺒﻬﹰﺎ ﺑﺎﻟﻨﺼﺎﺭﻯ ﰲ ﺍﺣﺘﻔﺎﳍﻢ ﲟﻴﻼﺩ ﺍﳌﺴﻴﺢ ﻋﻴـﺴﻰ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ‪} :‬ﻣﻦ ﺗﺸﺒﻪ ﺑﻘﻮﻡ ﻓﻬﻮ ﻣﻨﻬﻢ{‪.‬‬
‫ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻣﺎ ﻳﺼﻨﻌﻪ ﺍﻟﺒﻌﺾ ﰲ ﺍﻻﺣﺘﻔﺎﻝ ﺑﺎﳌﻮﻟﺪ ﺍﻟﻨﺒﻮﻱ ﻣﻦ ﺍﳌﺨﺎﻟﻔﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﶈﺎﺫﻳﺮ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﳌﻨﻜﺮﺍﺕ‬
‫ﻣﻦ ﺩﻋﺎﺀ ﻏﲑ ﺍﷲ‪ ،‬ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﻐﲑ ﺍﷲ‪ ،‬ﻭﺍﺧﺘﻼﻁ ﺍﻟﺮﺟﺎﻝ ﺑﺎﻟﻨﺴﺎﺀ‪ ،‬ﻭﺍﻟﺮﻗﺺ‪ ،‬ﻭﺩﻕ ﺍﻟﻄﺒﻮﻝ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻳﻐﻀﺐ‬
‫ﺍﷲ ﻭﻳﺴﺨﻄﻪ‪.‬‬
‫ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﺃﻥ ﳏﺒﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺗﻜﻮﻥ ﰲ ﻛﻞ ﻳﻮﻡ ﻭﻛﻞ ﺳﺎﻋﺔ ﻟﻴﺴﺖ ﳐﺘﺼﺔ ﺑﻴﻮﻡ ﺩﻭﻥ ﻳﻮﻡ ﺃﻭ‬
‫ﻭﻗﺖ ﺩﻭﻥ ﻭﻗﺖ‪ ،‬ﻭﳏﺒﺘﻪ ﺍﶈﺒﺔ ﺍﻟﺼﺎﺩﻗﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺗﻜﻮﻥ ﺑﻄﺎﻋﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻹﻛﺜﺎﺭ ﻣـﻦ ﺍﻟـﺼﻼﺓ‬
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 ‫ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺮﺍﺀﺓ ﺳﲑﺗﻪ‪ ،‬ﻭﺗﻌﻈﻴﻤﻪ ﻭﺗﻮﻗﲑﻩ ﻭﺇﺟﻼﻟﻪ ﺩﺍﺋﻤﹰﺎ ﻭﺃﺑﺪﹰﺍ‪.‬‬
‫ﻭﰲ ﺍﳋﺘﺎﻡ‪ :‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‪.‬‬

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 ‫ﺍﳋـﺎﺗـﻤــﺔ‬
‫ﻭﺧﺘﺎﻣﹰﺎ‪ :‬ﻓﻬﺬﺍ ﺧﻄﺎﺏ ﺇﱃ ﺍﳌﺨﻠﺼﲔ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﺳﻮﺍ ًﺀ ﻛﺎﻧﻮﺍ ﻋﻠﻤﺎﺀ ﺃﻭ ﻃﻠﺒﺔ ﻋﻠﻢ‪ ،‬ﺩﻋﺎﺓ ﺃﻭ ﳏﺎﺿﺮﻳﻦ‪،‬‬
‫ﲡﺎﺭﹰﺍ ﺃﻭ ﻣﺴﺌﻮﻟﲔ‪ ،‬ﻣﺜﻘﻔﲔ ﺃﻭ ﻋﺎﻣﺔ؛ ﻟﻠﻘﻴﺎﻡ ﺑﺄﺩﺍﺀ ﻫﺬﺍ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﺘﺼﺪﻱ ﳍﺬﻩ ﺍﻟﺒﺪﻋﺔ ﺍﻟﺸﻨﻴﻌﺔ‬
‫ﻭﺍﳌﻨﻜﺮ ﺍﳉﻠﻞ ﻛﻞ ﺣﺴﺐ ﻭﺳﻌﻪ ﻭﻃﺎﻗﺘﻪ‪.‬‬

‫ﻭﺭﺣﻢ ﺍﷲ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎﱐ ﺇﺫ ﻳﻘﻮﻝ‪" :‬ﻭﻛﻢ ﺳﺮﻯ ﻋﻦ ﺗﺸﻴﻴﺪ ﺃﺑﻨﻴﺔ ﺍﻟﻘﺒﻮﺭ ﻭﲢﺴﻴﻨﻬﺎ ﻣﻦ ﻣﻔﺎﺳﺪ ﻳﺒﻜﻲ ﳍﺎ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻣﻨﻬﺎ ﺍﻋﺘﻘﺎﺩ ﺍﳉﻬﻠﺔ ‪‬ﺎ ﻛﺎﻋﺘﻘﺎﺩ ﺍﻟﻜﻔﺎﺭ ﻟﻸﺻﻨﺎﻡ‪ ،‬ﻭﻋﻈﻢ ﺫﻟﻚ ﻓﻈﻨﻮﺍ ﺃ‪‬ﺎ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺟﻠﺐ ﺍﻟﻨﻔﻊ ﻭﺩﻓﻊ‬
‫ﺍﻟﻀﺮ‪ ،‬ﻓﺠﻌﻠﻮﻫﺎ ﻣﻘﺼﺪﹰﺍ ﻟﻄﻠﺐ ﻗﻀﺎﺀ ﺍﳊﻮﺍﺋﺞ ﻭﻣﻠﺠﺄ ﻟﻨﺠﺎﺡ ﺍﳌﻄﺎﻟﺐ‪ ،‬ﻭﺳﺄﻟﻮﺍ ﻣﻨﻬﺎ ﻣﺎ ﻳﺴﺄﻟﻪ ﺍﻟﻌﺒﺎﺩ ﻣﻦ ﺭ‪‬ﻢ‪،‬‬
‫ﻭﺷﺪﻭﺍ ﺇﻟﻴﻬﺎ ﺍﻟﺮﺣﺎﻝ‪ ،‬ﻭ ﲤﺴﺤﻮﺍ ‪‬ﺎ ﻭﺍﺳﺘﻐﺎﺛﻮﺍ‪ ،‬ﻭﺑﺎﳉﻤﻠﺔ ﺇ‪‬ﻢ ﱂ ﻳﺪﻋﻮﺍ ﺷﻴﺌﹰﺎ ﳑﺎ ﻛﺎﻧﺖ ﺍﳉﺎﻫﻠﻴﺔ ﺗﻔﻌﻠﻪ ﺑﺎﻷﺻﻨﺎﻡ‬
‫ﺇﻻ ﻓﻌﻠﻮﻩ‪ ،‬ﻓﺈﻧﺎ ﷲ ﻭﺇﻧﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ ﺍﳌﻨﻜﺮ ﺍﻟﺸﻨﻴﻊ ﻭﺍﻟﻜﻔﺮ ﺍﻟﻔﻈﻴﻊ ﻻ ﳒﺪ ﻣﻦ ﻳﻐﻀﺐ ﷲ ﻭﻳﻐﺎﺭ ﲪﻴﺔ‬
‫ﻟﻠﺪﻳﻦ ﺍﳊﻨﻴﻒ؛ ﻻ ﻋﺎﳌﹰﺎ ﻭﻻ ﻣﺘﻌﻠﻤﹰﺎ ﻭﻻ ﺃﻣﲑﹰﺍ ﻭﻻ ﻭﺯﻳﺮﹰﺍ ﻭﻻ ﻣﻠﻜﹰﺎ‪.‬‬

‫ﻓﻴﺎ ﻋﻠﻤﺎﺀ ﺍﻟﺪﻳﻦ! ﻭﻳﺎ ﻣﻠﻮﻙ ﺍﳌﺴﻠﻤﲔ! ﺃﻱ ﺭﺯﺀ ﻟﻺﺳﻼﻡ ﺃﺷﺪ ﻣﻦ ﺍﻟﻜﻔﺮ؟ ﻭﺃﻱ ﺑﻼﺀ ﳍﺬﺍ ﺍﻟﺪﻳﻦ ﺃﺿﺮ ﻋﻠﻴﻪ ﻣﻦ‬
‫ﻋﺒﺎﺩﺓ ﻏﲑ ﺍﷲ؟ ﻭﺃﻱ ﻣﻨﻜﺮ ﳚﺐ ﺇﻧﻜﺎﺭﻩ ﺇﻥ ﱂ ﻳﻜﻦ ﻫﺬﺍ ﺍﻟﺸﺮﻙ ﺍﻟﺒﲔ ﻭﺍﺟﺒﹰﺎ‪..‬؟!‬

‫ﻭﻟﻜﻦ ﻻ ﺣﻴﺎﺓ ﳌﻦ ﺗﻨﺎﺩﻱ‬ ‫ﻟﻘﺪ ﺃﲰﻌﺖ ﻟﻮ ﻧﺎﺩﻳﺖ ﺣﻴﹰﺎ‬

‫ﻭﻟﻜﻦ ﺃﻧﺖ ﺗﻨﻔﺦ ﰲ ﺭﻣﺎﺩ‬ ‫ﻭﻟﻮ ﻧﺎﺭﹰﺍ ﻧﻔﺨﺖ ‪‬ﺎ ﺃﺿﺎﺀﺕ‬

‫ﺍﻧﺘﻬﻰ ﻛﻼﻡ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎﱐ‬

‫ﻭﺑﻪ ﺍﻧﺘﻬﺖ ﺩﺭﺍﺳﺘﻨﺎ ﻫﺬﻩ ﺍﻟﱵ ﻣﺎ ﻫﻲ ﺇﻻ ﺃﺩﺍ ًﺀ ﻷﻣﺎﻧﺔ ﺍﻟﺒﻼﻍ‪ ،‬ﻭﺇﻋﺬﺍﺭﹰﺍ ﺇﱃ ﺭﺏ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﻧﺼﺤﹰﺎ ﻟﻸﻣﺔ‪.‬‬

‫ﺏ(( ]ﺇﺑﺮﺍﻫﻴﻢ‪.[٥٢:‬‬
‫ﺱ َﻭِﻟﻴُﻨ ﹶﺬﺭُﻭﺍ ِﺑ ِﻪ َﻭِﻟَﻴ ْﻌﹶﻠﻤُﻮﺍ ﹶﺃﱠﻧﻤَﺎ ﻫُ َﻮ ِﺇﹶﻟ ‪‬ﻪ ﻭَﺍ ِﺣ ‪‬ﺪ َﻭِﻟَﻴﺬﱠﻛﱠ َﺮ ﹸﺃ ْﻭﻟﹸﻮﺍ ﺍ َﻷﹾﻟﺒَﺎ ِ‬
‫ﻍ ﻟِﻠﻨﱠﺎ ِ‬
‫)) َﻫﺬﹶﺍ ﺑَﻼ ﹲ‬

‫ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‬

‫ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺃﺷﺮﻑ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬

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