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‫‪20‬‬ ‫ﭘﻬ‪＋‬ﺑﺎﺏ‬ ‫‪1‬‬

‫‪20‬‬ ‫ﺻﻮﻓ‪，‬ﺖ ﮐﯽ ﺗﺮ‪Ｒ‬‬ ‫‪2‬‬

‫‪21‬‬ ‫ﭘﻬﻠﯽ ﻓﺼﻞ‬ ‫‪3‬‬

‫‪27‬‬ ‫ﺩﻭﺳﺮﯼ ﻓﺼﻞ‪:‬ﺍﺑﺘﺪﺍﺋﯽ ﺻﻮﻓ‪，‬ﻪ‬ ‫‪4‬‬

‫‪29‬‬ ‫ﺍﺑﺘﺪﺍﺋﯽ ﺗﺼﻮﻑ‬ ‫‪5‬‬

‫‪32‬‬ ‫ﺍﺱ ﻣﺮﺣﻠﻪ ﺳﺔ ﻣﺘﻌﻠﻖ ﻫﻤﺎﺭﺍ ﺗﺒﺼﺮﻩ‬ ‫‪6‬‬

‫‪38‬‬ ‫ﺗ‪，‬ﺴﺮﯼ ﻓﺼﻞ‪:‬ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﺍﻭﺭ ﻏ‪，‬ﺮ ګﻘ‪，‬ﻨﯽ ﺻﻮﺭﺗﺤﺎﻝ‬ ‫‪7‬‬

‫‪43‬‬ ‫ﺍﺱ ﮐﺔ ﺳﻨﮕ‪，‬ﻦ ﻧﺘﺎﺋﺞ‬ ‫‪8‬‬

‫‪45‬‬ ‫ﭼﻮﺗ‪％‬ﯽ ﻓﺼﻞ‪ :‬ﺻﻮﻓ‪，‬ﻪ ﺍﻭﺭ ﻭﺟﻮﺩګﻪ‬ ‫‪9‬‬

‫‪56‬‬ ‫ﺩﻭﺳﺮﺍ ﺑﺎﺏ‬ ‫‪10‬‬

‫‪56‬‬ ‫ﺻﻮﻓ‪，‬ﺎءﮐﯽ ﺑﺪﻋﺎﺕ‬ ‫‪11‬‬

‫‪57‬‬ ‫ﭘﻬﻠﯽ ﺑﺤﺚ ‪:‬ﺷﺮګﻌﺖ ﻭﺣﻘ‪，‬ﻘﺖ ګﺎ ﺷﺮګﻌﺖ ﻭﻃﺮګﻘﺖ‬ ‫‪12‬‬

‫‪63‬‬ ‫ﺩﻭﺳﺮﯼ ﺑﺤﺚ‪:‬ﺣﻘ‪，‬ﻘﺖ) ﻃﺮګﻘﺖ (ﻣﺤﻤﺪﯼ‬ ‫‪13‬‬

‫‪65‬‬ ‫ﺗ‪，‬ﺴﺮﯼ ﺑﺤﺚ ‪:‬ﻭﺣﺪﺕ ﺍﺩګﺎﻥ‬ ‫‪14‬‬

‫‪69‬‬ ‫ﭼﻮﺗ‪％‬ﯽ ﺑﺤﺚ‪:‬ﺍﻭﻟ‪，‬ﺎءﺍﻭﺭ ﮐﺮﺍﻣﺎﺕ‬ ‫‪15‬‬

‫‪78‬‬ ‫ﭘﺎﻧﭽﻮګﺄ ﺑﺤﺚ‪:‬ﺍﻗﻄﺎﺏ ﻭﺍﺗﺎﺩ‬ ‫‪16‬‬

‫‪81‬‬ ‫ﭼ‪＂％‬ﯽ ﺑﺤﺚ‪:‬ﺑﮑﻮﺍﺳ‪，‬ﺎﺕ ﺍﻭﺭ ﻧﺎﻣﻌﻘﻮﻟ‪，‬ﺎﺕ‬ ‫‪17‬‬

‫‪87‬‬ ‫ﺩﻭﺳﺮﯼ ﻓﺼﻞ ‪:‬ﺻﻮﻓ‪，‬ﺎءﮐﯽ ﻋﻤﻠﯽ ﺑﺪﻋﺎﺕ!‬ ‫‪18‬‬

‫‪92‬‬ ‫ﺩﻭﺳﺮﯼ ﺑﺤﺚ ‪:‬ﻋﻠﻢ ﺣﺪګﺚ ﺍﻭﺭ ﺻﻮﻓ‪，‬ﺎء‬ ‫‪19‬‬

‫‪95‬‬ ‫ﺗ‪，‬ﺴﺮﯼ ﺑﺤﺚ‪ Ｇ:‬ﺣﺮﺍﻣﯽ ﺍﻭﺭﺑﮕﺎﺅ‬ ‫‪20‬‬

‫‪98‬‬ ‫ﭼﻮﺗ‪％‬ﯽ ﺑﺤﺚ‪:‬ﺳﻤﺎﻉ ﺍﻭﺭ ﺫﮐﺮ‬ ‫‪21‬‬

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‫‪100‬‬ ‫ﭘﺎﻧﭽﻮګﺄ ﺑﺤﺚ‪:‬ﺻﻮﻓ‪，‬ﺎءﺍﻭﺭ ﺟﻬﺎﺩ‬ ‫‪22‬‬

‫‪104‬‬ ‫ﺁﺝ ﮐﻞ ﮐﺔ ﺻﻮﻓ‪，‬ﺎء‬ ‫‪23‬‬

‫‪109‬‬ ‫ﺍﺧﺘﺘﺎﻣﯽ ﮐﻠﻤﺎﺕ‬ ‫‪24‬‬

‫‪118‬‬ ‫ﻻﺣﻘﻪ‬ ‫‪25‬‬

‫‪120‬‬ ‫ﻃﺮګﻖ ﺭﻓﺎﻋﯽ ﮐﯽ ﺧﻠﻮﺕ ﻧﺸ‪，‬ﻨ‪，‬ﺎﺃ‬ ‫‪26‬‬

‫‪121‬‬ ‫ﻃﺮګﻘﻪ ﺗ‪，‬ﺠﺎﻧ‪，‬ﻪ ﻣ‪ Ｓ‬ﺟﻮ‪＄‬ﺮۃ ﺍﻟﮑﻤﺎﻝ ﮐﺎ ﻭﺭﺩ‬ ‫‪27‬‬

‫‪122‬‬ ‫ﺍﺑﻮﺳﻠ‪，‬ﻤﺎﻥ ﺍﻟﺪﺍﺭﺍ‪ Y‬ﮐﺔ ﮐﻠﻤﺎﺕ‬ ‫‪28‬‬

‫‪122‬‬ ‫ﺣ‪＋‬ﺝ ﮐﺔ ﺣﺎﻻﺕ ﺯﻧﺪﮔﯽ‬ ‫‪29‬‬

‫‪124‬‬ ‫ﺛﺒﺖ ﺍﻟﻤﺮﺍﺟﻊ‬ ‫‪30‬‬

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 ‫‪Muslim World Data Processing Pakistan‬‬

‫ﻣﻘﺪﻣﻪ ﻃﺒﺎﻋﺖ ﺩﺍﺭ ﺍﻻﺭﻗﻢ‬

‫درات  ا ق‬

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‫"رق ! ‬ ‫'& ا‪#ْ %‬‬
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‫ا ‪ *%‬ا ا‪*%+‬‬

‫‪ 1422‬هـ ‪ 2001 -‬م‬
‫‪ :4?@ +A3B‬ا‪3=>5‬ع ‪ ;1‬ا‪ ,789 :8(5‬ه‪6‬ا ا‪3-45‬ب ‪ /01‬ا‪'() ، +),-).‬ل ا‪ $‬أن ! ‬
‫‪ DEFG5 3ً I53J 380K1‬ا‪C!,45‬‬

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 ‫ﻣﻘﺪﻣﻪ ﻃﺒﺎﻋﺖ ﺩﺍﺭ ﺍﻻﺭﻗﻢ‬

‫ﺍګﮏ ﺩﻭﺳﺖ ﮐﺔ ‪Ｌ‬ﺎﺋﯽ ﮐﯽ ګﻪ ﭼﺎﻫﺖ ﻫﻮﺋﯽ ﮐﻪ ﻭﻩ ”ﺩﺍﺋﺮة ﺍﻟﻤﺮﮐﺰ ﺍﻻﺳ‪＋‬ﻣﯽ“ ﮐﯽ‬

‫ګﻬﺎﺃ ﮐﺴﯽ ﺷﺎﺥ ﮐﺔ ﻣﺪګﺮ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺱ ﮐﺘﺎﺏ ﮐﻮ ﻣﻔﺖ ﺗﻘﺴ‪，‬ﻢ ﮐﺔ ﻟﺌﺔ ﺩﻭﺑﺎﺭﻩ ﺷﺎﺋﻊ‬
‫ﮐﺮﻧﺎ ﭼﺎﻫﺘﺔ ﻫ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻥ ﻣﻤﺎﻟﮏ ﻣ‪ Ｓ‬ﺍﺱ ﮐﯽ ﺷﺪګﺪ ﺿﺮﻭﺭﺕ ‪ Ｂ‬ﺟﻦ ﻣ‪f Ａ Ｓ‬‬
‫ﺑﻤﻘﺘﻀﯽ ﻣﺸ‪，‬ﺌﺖ ﺍﻟٰﻬﯽ ﺍﭘﻨﯽ ﺯﻧﺪﮔﯽ ﮐﺎ ﻃﻮګﻞ ﻋﺮﺻﻪ ﮔﺰﺍﺭ ﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﺟﻮ ‪ Ａ‬ﻣ‪ Ｓ‬ﺳﺔ‬
‫ﺑﻌﺾ ﮐﺔ ﻟﺌﺔ ﺗﻮ ﻭﺍﻗﻌﯽ ﻃﻮګﻞ ‪ Ｂ‬ﺍﻭﺭ ﺑﻌﺾ ﮐﺔ ﻟﺌﺔ ﻣﺨﺘﺼﺮ ۔‬

‫ﻣ‪ Ｓ‬ﺻﻮﻓ‪，‬ﺖ ﮐﺔ ﻣﺘﻌﻠﻖ ﺟﻮ ﮐﭽ‪ ＃‬ﺟﺎﻧﺘﺎ ﻫﻮﺃ ﻭﻩ ﺗﻮ ﺟﺎﻧﺘﺎ ﻫﯽ ﻫﻮﺃ ﺧﻮﺍﻩ ﻭﻩ ﮐﺘﺐ‬
‫ﻫﻮﺃ ﺟﻮ ﺍﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﻟﮑ‪％‬ﯽ ﮔﺌ‪ Ｓ‬ګﺎ ﻭﻩ ﮐﺘﺐ ﺟﻮ ﺍﻥ ﮐﺔ ﺍﻗﻄﺎﺏ )ﺟﻤﻊ ﻗﻄﺐ‬
‫ﺻﻮﻓ‪，‬ﺎءﮐﺔ ﻧﺰﺩګﮏ ﺻﺎﺣﺐ ﻣﻘﺎﻡ ﺳﺮﺩﺍﺭ(ﻣ‪ Ｓ‬ﺳﺔ ﮐﺴﯽ ‪ f‬ﺧﻮﺩﺍﭘﻨﺔ ﻣﺘﻌﻠﻖ ﻟﮑ‪％‬ﯽ‬
‫ﻫﻮﺃ ګﺎ ﻭﻩ ﺗﺤﺮګﮏ ﻫﻮ ﺟﻮ ﻣﺸﺮ‪ Ｒ‬ﻣﻤﺎﻟﮏ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺔ ﺑﻌﺾ ﺑﺆﻭﺃ ﮐﺔ ﺑﺎﻫﻤﯽ ﺗﺼﺎﺩﻡ‬
‫ﮐﺔ ﻧﺘ‪，‬ﺠﺔ ﻣ‪ Ｓ‬ﻭﺟﻮﺩ ﻣ‪ Ｓ‬ﺁﺋﯽ ۔‬

‫ﺍﷲ ﮔﻮﺍﻩ ‪ Ｂ‬ﮐﻪ ﻣ‪ f Ｓ‬ﺟﻮ ﮐﭽ‪ ＃‬ﺟﺎﻧﺎ ګﺎ ﻣﺸﺎ‪Ｆ‬ﻩ ﮐ‪，‬ﺎ ګﺎ ﺯﻧﺪﮔﯽ ﮔﺬﺍﺭﺁګﺎ ﺍﺱ ﺳﺔ‬
‫ﺑﺎﻟﮑﻞ ﺧﻮﺵ ﻧﻬ‪ Ｓ‬۔ګﻪ ﻟﻮﮒ ﺍﺱ ﺳﻨﺖ ﻣﻄﻬﺮﻩ ﺳﺔ ﺑﺆﺓ ﻫﯽ ﺩﻭﺭ ﻫ‪ Ｓ‬ﮐﻪ ﺟﺲ ﮐﯽ‬
‫ﺭﺍﺗ‪Ｌ Ｓ‬ﯽ ﺩﻥ ﮐﯽ ﻣﺎﻧﻨﺪ ﺭﻭﺷﻦ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺟﻦ ﺳﺔ ﮐﺞ ﺭﻭﯼ ﻭﻫﯽ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﺗﺎ ‪ Ｂ‬ﺟﻮ‬
‫ﻫ‪＋‬ﮐﺖ ﻣ‪ Ｓ‬ﮔﺮﺍ ﭘﺆﺍ ﻫﻮ ﺟ‪，‬ﺴﺎ ﮐﻪ ﺭﺳﻮﻝ ﺍﷲ‪ f‬ﻓﺮﻣﺎګﺎ‪”:‬ﺍﻭﺭ ﻟﻮﮒ ﻏﻠﻄﯽ‬
‫ﺍﻭﺭﺻﺤ‪，‬ﺢ ﺩﻭﻧﻮﺃ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﻏﻠﻄﯽ ﺍﻧﺴﺎﻥ ﭘﺮ ﻭﺍﺭﺩ ﻫﻮﺗﯽ ‪ Ｂ‬ﺑﻠﮑﻪ ګﻪ ﺍﺱ ﮐﺔ ﺧﻤ‪，‬ﺮ ﮐﺎ‬
‫ﺣﺼﻪ ‪“ Ｂ‬۔ﻟ‪，‬ﮑﻦ ګﻪ ﻟﻮﮒ ﮔﻤﺮﺍﻩ ﻫ‪ Ｓ‬ﮔﻤﺮﺍﻩ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﷲ ﮐﯽ ﻗﺴﻢ ﻣ‪ Ｓ‬ﻧﻬ‪ Ｓ‬ﺟﺎﻥ‬
‫ﺳﮑﺎ ﮐﻪ ﺍﻥ ﮐﯽ ﭘﺎﻟ‪，‬ﺴﯽ ﮐ‪，‬ﺎ ‪ Ｂ‬ﮐ‪，‬ﺎ ﻭﻩ ﻧﻬ‪ Ｓ‬ﺟﺎﻧﺘﺔ ﮐﻪ ﺑﺪﻋﺖ ﺟﻬﻨﻢ ﮐﺎ ﺑﺎﻋﺚ ‪Ｂ‬‬
‫ﮐ‪，‬ﺎﺍﻧﻬﻮﺃ ‪ f‬ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﮐﺎ ګﻪ ﻓﺮﻣﺎﻥ ﻧﻬ‪ Ｓ‬ﭘﺆ‪＄‬ﺎ ﮐﻪ ‪:‬ﻣﻦ ﻋﻤﻞ ﻋﻤ‪ ＋‬ﻟ‪，‬ﺲ ﻋﻠ‪，‬ﻪ‬
‫ﺍﻣﺮﻧﺎ ﻓ‪％‬ﻮ ﺭﺩّ ﺟﻮ ﺍګﺴﺎ ﻋﻤﻞ ﮐﺮﺓ ﺟﺲ ﭘﺮ ﻫﻤﺎﺭﺍ ﺣﮑﻢ ﻧﻪ ﻫﻮ ﻭﻩ ﻣﺮﺩﻭﺩ‬

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‫‪)Ｂ‬ﻣﺴﻠﻢ(۔ﺷﺎﻃﺒﯽ‪‬ﻓﺮﻣﺎﺗﺔ ﻫ‪:Ｓ‬ﻋﻠﻤﺎء‪ f‬ﺍﺱ ﺣﺪګﺚ ﮐﻮ ﺗﻬﺎﺋﯽ ﺍﺳ‪＋‬ﻡ ﻗﺮﺍﺭ ﺩګﺎ ‪Ｂ‬‬
‫ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺱ ﻣ‪ Ｓ‬ﺁﭖ ﮐﺔ ﺣﮑﻢ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﮐﯽ ﺗﻤﺎﻡ ﺻﻮﺭﺗ‪ Ｓ‬ﺟﻤﻊ ﮐﺮﺩﯼ ﮔﺌﯽ ﻫ‪Ｓ‬‬
‫ﺧﻮﺍﻩ ﻭﻩ ﺑﺪﻋﺖ ﮐﯽ ﺻﻮﺭﺕ ﻣ‪ Ｓ‬ﻫﻮګﺎ ﻣﻌﺼ‪，‬ﺖ ﮐﯽ ﺻﻮﺭﺕ ﻣ‪ 1Ｓ‬۔‬

‫ﮐ‪，‬ﺎ ﺻﻮﻓ‪，‬ﻪ ‪ f‬ﺣﺬګﻔﻪ ﺑﻦ ګﻤﺎﻥ‪‬ﮐﺎ ګﻪ ﻗﻮﻝ ﻧﻬ‪ Ｓ‬ﺳﻦ ﺭﮐ‪％‬ﺎ‪:‬ﺍﻧﻬﻮﺃ ‪ f‬ﺩﻭﭘﺘ‪％‬ﺮ ﻟﺔ ﮐﺮ‬
‫ﺍګﮏ ﺩﻭﺳﺮﺓ ﭘﺮ ﺭﮐ‪ ＃‬ﮐﺮ ﺍﭘﻨﺔ ﺷﺎﮔﺮﺩﻭﺃ ﺳﺔ ﭘﻮﭼ‪％‬ﺎ ﮐ‪，‬ﺎ ﺍﻥ ﺩﻭﻧﻮﺃ ﭘﺘ‪％‬ﺮﻭﺃ ﮐﺔ ﺑ‪，‬ﭻ‬
‫ﻣ‪ Ｓ‬ﺭﻭﺷﻨﯽ ﺩﮐ‪％‬ﺎﺋﯽ ﭘﺆﺗﯽ ‪Ｂ‬؟ﻭﻩ ﮐﻬﻨﺔ ﻟﮕﺔ!ﺍﺑﻮﻋﺒﺪﺍﷲ ﻫﻤ‪ Ｓ‬ﺗﻮﺑﻬﺖ ﮐﻢ ﺭﻭﺷﻨﯽ‬
‫ﺩﮐ‪％‬ﺎﺋﯽ ﺩګﺘﯽ ‪ Ｂ‬۔ﻓﺮﻣﺎ‪ f‬ﻟﮕﺔ ‪:‬ﺍﺱ ﺫﺍﺕ ﮐﯽ ﻗﺴﻢ ﺟﺲ ﮐﺔ ＠ﺗ‪ ＃‬ﻣ‪ Ｓ‬ﻣ‪，‬ﺮﯼ ﺟﺎﻥ ‪Ｂ‬‬
‫ګﻪ ﻧﻮﺭﺍﻟﺒﺠﻊ )ﺍګﮏ ﻗﺴﻢ ﮐﺎ ﭘﺮﻧﺪﻩ ﺟﺲ ﮐﯽ ﭼﻮﻧﭻ ﻟﻤﺒﯽ ﺍﻭﺭ ﭼﻮﺅﯼ ﻫﻮﺗﯽ ‪ Ｂ‬ﺍﻭﺭ ﺍﺱ‬
‫ﮐﺔ ﻧ‪，‬ﭽﺔ ﺍګﮏ ﺗ‪，％‬ﻠﯽ ﺳﯽ ﻫﻮﺗﯽ ‪ Ｂ‬ﻣﺮﺍﺩ ﺍﺱ ﮐﯽ ﭼﻮﻧﭻ ﮐﺔ ﺩﻭﻧﻮﺃ ﺣﺼﻮﺃ ﮐﺔ‬
‫ﺩﺭﻣ‪，‬ﺎﻥ ﺟ‪％‬ﺮﯼ ‪(Ｂ‬ﺳﺔ ‪Ｌ‬ﯽ ﻇﺎ‪ Ｃ‬ﻫﻮﮔﺎ ﺗﺎﺁﻧﮑﻪ ﺍګﮏ ﻭﻗﺖ ﺣﻖ ﺻﺮﻑ ﺍﺱ ﻗﺪﺭ ﺭﻩ ﺟﺎﺋﺔ‬
‫ﮔﺎ ﺟﺲ ﻗﺪﺭ ﺍﻥ ﺩﻭﻧﻮﺃ ﭘﺘ‪％‬ﺮﻭﺃ ﮐﺔ ﺩﺭﻣ‪，‬ﺎﻥ ﺳﺔ ﺭﻭﺷﻨﯽ ﺟ‪％‬ﻠﮏ ﺭﻫﯽ ‪ Ｂ‬ﺍﷲ ﮐﯽ ﻗﺴﻢ‬
‫ﺗﻢ ﺑﺪﻋﺘ‪ Ｓ‬ﺗ‪＋‬ﺵ ﮐﺮﻭﮔﺔ ﺗﺎﺁﻧﮑﻪ ﺍﮔﺮ ﮐﺴﯽ ﺑﺪﺳﺖ ﮐﻮ ﺗﺮﮎ ﮐ‪，‬ﺎ ﺟﺎﺭ＠ ﻫﻮﮔﺎ ﺗﻮﻟﻮﮒ‬
‫ﮐﻬ‪ Ｓ‬ﮔﺔ ﺳﻨﺖ ﺗﺮﮎ ﮐﺮﺩﯼ ﮔﺌﯽ ۔ﻧ‪，‬ﺰ ﻋﺒﺪﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ‪ f‬ﻓﺮﻣﺎګﺎ‪:‬ﻫﻤﺎﺭﺓ ﺁﺛﺎﺭ‬
‫ﮐﯽ ﺍﺗﺒﺎﻉ ﮐﺮﻭ ﺍﻭﺭ ﺑﺪﻋﺘ‪ Ｓ‬ﻣﺖ ﻧﮑﺎﻟﻮ ﮐ‪，‬ﻮﻧﮑﻪ ﺗﻢ ﮐﻔﺎګﺖ ﮐﺮﺩګﺌﺔ ﮔﺌﺔ ﻫﻮ )ګﻌﻨﯽ ﺩګﻦ‬
‫ﻫﯽ ﮐﺎ‪( Ｂ Ｑ‬۔‬

‫ﺑﺪﻋﺖ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺁﺛﺎﺭ ﭘﺮ ﻃﻮګﻞ ﮔﻔﺘﮕﻮ ﻫﻮﺳﮑﺘﯽ ‪ Ｂ‬ﻣﮕﺮ ﻣ‪ f Ｓ‬ﺻﺮﻑ ﺍﻥ ﺍﻣﻮﺭ‬

‫ﭘﺮ ﺗﻨﺒ‪，‬ﻪ ﮐﯽ ‪ Ｂ‬ﺟﻮ ﺍﺱ ﺩﻭﺭ ﻣ‪ Ｓ‬ﺭﺍﺋﺞ ﻫ‪ Ｓ‬ﺧﺎﺹ ﮐﺮ ﺍﻥ ﻣﻤﺎﻟﮏ ﻣ‪ Ｓ‬ﺭﺍﺋﺞ ﺑﻌﺾ ﻧﺎﺩﺍﻥ‬
‫ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺎ ﺩګﻦ ﺍﺳ‪＋‬ﻡ ﺳﺔ ﻣﺘﺼﺎﺩﻡ ﺑﻌﺾ ﺻﻮﻓ‪，‬ﻪ ﮐﯽ ﺗﻌﻈ‪，‬ﻢ ﮐﺔ ﻣﺨﺘﻠﻒ ﻣﻈﺎ‪ Ｃ‬ﺳﺔ‬
‫ﻣﺘﻌﻠﻖ ﺍﻭﺭ ﺍﻥ ﻣﺸﺮ‪ Ｒ‬ﻣﻤﺎﻟﮏ ﺳﺔ ﺁ‪ f‬ﻭﺍﻟﻮﺃ ﮐﺔ ﻣﺘﻌﻠﻖ ﺟﻮ ﺍﻥ ﺟﺮﺍﺛ‪，‬ﻢ ﮐﻮ ﻭ＠ﺃ ﺳﺔ‬
‫ﻻ ﮐﺮ ګﻬﺎﺃ ﻋﻮﺍﻡ ﺍﻟﻨﺎﺱ ﻣ‪ Ｓ‬ﭘ‪＋，％‬ﺗﺔ ﻫ‪ Ｓ‬ګﻪ ﺑﻬﺖ ﺯګﺎﺩﻩ ﻧﻬ‪ Ｓ‬ﺗﻌﺠﺐ ‪ Ｂ‬ﮐﻪ ګﻪ‬
‫ﻟﻮﮒ ﺳﻨﺖ ﻣﻄﻬﺮۃ ﮐﺔ ﺍﻧﺘﺴﺎﺏ ﮐﺎ ﺩﻋﻮﯼٰ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﻥ ﻣ‪ Ｓ‬ﺳﺔ ﺑﻌﺾ ﻣﻨﺒﺮﻭﺃ‬

‫‪)1‬ﺍﻻﻋﺘﺼﺎﻡ‪(1/78:‬‬

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‫ﭘﺮ ﺍﺳ‪＋‬ﻣﯽ ﺟﻤﻌ‪，‬ﺖ ګﺎ ﺍﺳ‪＋‬ﻣﯽ ﻣﺮﮐﺰ ﮐﺔ ﻧﺎﻡ ﺳﺔ ﺧﻄﺒﺔ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﺑﺎﻭﺭ‬
‫ﮐﺮﺍﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺳﻨﯽ ﻫ‪ Ｓ‬ګﺎ ﮐﺴﯽ ﺍګﺴﯽ ﺗﻘﺮګﺐ ﻣ‪ Ｓ‬ﺷﺮګﮏ ﻫﻮﮐﺮ ﺟﺲ ﮐﺎ ﮐﻮﺋﯽ‬
‫ﻓﺎﺋﺪﻩ ﺣﺎﺻﻞ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﺎ ګﻪ ﺻﻮ‪ Ｑ‬ﻫ‪ Ｓ‬ګﺎ ﺻﻮﻓ‪，‬ﺎءﺳﺔ ﻣﺤﺒﺖ ﮐﺮ‪ f‬ﻭﺍﻟﺔ ﺍﻥ ﺟﺎ‪Ｉ‬ﻮﺃ‬
‫ﻣ‪ Ｓ‬ﺳﺔ ﻫ‪ Ｓ‬ﺟﻮ ﺍﺱ ﻃﺮﺡ ﮐﺔ ﻣﺮﺍﮐﺰ ﻣ‪ Ｓ‬ﮐ‪％‬ﺆﺓ ﻫﻮﮐﺮ ﺍﺱ ﻃﺮﺡ ﮐﺔ ﺩﻋﻮﺓ ﮐﺮﺗﺔ‬
‫ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﻟﻮﮔﻮﺃ ﮐﺔ ﺳﺎﻣﻨﺔ ﺻﻮﻓ‪，‬ﻮﺃ ﮐﯽ ﺗﻮﺣ‪，‬ﺪ ﭘ‪，‬ﺶ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻟﻮﮔﻮﺃ ﮐﻮ‬
‫ﺍﷲ ﮐﯽ ﻃﺮﻑ ﺩﻋﻮﺕ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﮐ‪，‬ﺎ ګﻪ ﻟﻮﮒ ﻋﺎﺋﺸﻪ‪ ‬ﮐﺔ ﺍﺱ ﻗﻮﻝ ﺳﺔ ﻭﺍﻗﻒ ﻧﻬ‪Ｓ‬‬
‫ﮐﻪ ‪”:‬ﺟﻮ ﺑﺪﻋﺘﯽ ﮐﺔ ﭘﺎﺱ ﺁګﺎ ﺍﺱ ﮐﯽ ﺣﻮﺻﻠﻪ ﺍﻓﺰﺍﺋﯽ ﮐﯽ ﺗﻮ ﮔﻮګﺎ ﺍﺱ ‪ f‬ﺍﺳ‪＋‬ﻡ ﮐﯽ‬
‫ﻋﻤﺎﺭﺕ ﺇ‪＄‬ﺎ‪ f‬ﻣ‪ Ｓ‬ﺍﺱ ﮐﯽ ﻣﺪﺩ ﮐﯽ “۔ﺍﷲ ﮐﺔ ﺩګﻦ ﻣ‪ Ｓ‬ﺳﺴﺘﯽ ﺑﺮﺗﻨﺔ ﻭﺍﻟﺔ ﺍﻥ ﻟﻮﮔﻮﺃ‬
‫ﮐﻮ ﻣﻨﺒﺮﻭﺃ ﮐﺎ ﺍﻣ‪，‬ﻦ ﮐﺲ ﻃﺮﺡ ﻗﺮﺍﺭ ﺩګﺎ ﺟﺎﺳﮑﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﮐ‪，‬ﻮﺃ ﮐﺮ ﻟﻮﮒ ﺍﻧﻬ‪ Ｓ‬ﺁﮔﺔ‬
‫ﮐﺮﺩګﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﺱ ﺍﻣﺎﻧﺖ ﮐﻮ ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﺔ ﺳﭙﺮﺩ ﮐﺮﮐﺔ ﺿﺎﺋﻊ ﮐﺮﺩګﺄ ﺟﻦ ﮐﺔ‬
‫ﻣﺘﻌﻠﻖ ﺣﺴﻦ ﻇﻦ ﻧﻬ‪ Ｓ‬ﺭﮐ‪％‬ﺎ ﺟﺎﺳﮑﺘﺎ ﺍﻭﺭ ﺟﻦ ﮐﺔ ﺍﺭﺍﺩﻭﺃ ﺳﺔ ﺑﺔ ﺧﻮﻑ ﻧﻬ‪ Ｓ‬ﺭ＠‬
‫ﺟﺎﺳﮑﺘﺎ ﺍﻭﺭ ﺟﻮ ﺍﺳ‪＋‬ﻣﯽ ﺟﻤﺎﻋﺘﻮﺃ ﮐﺔ ﮐﻤﺎﻥ ﮐﺔ ﺧ‪＋‬ﻑ ﺑﺮﺓ ﺍﺭﺍﺩﺓ ﺭﮐ‪％‬ﺘﺔ ﻫﻮﺃ ﻭﻩ‬
‫‪Ｌ‬ﯽ ﺍﻥ ﻋ‪＋‬ﻗﻮﺃ ﻣ‪ Ｓ‬ﺟﻬﺎﺃ ﮐﺔ ﻟﻮﮒ ﺩګﻦ ﺻﺮﻑ ﺍﺳﯽ ﻗﺪﺭ ﺟﺎﻧﺘﺔ ﺍﻭﺭ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪Ｓ‬‬
‫ﺟﻮ ﻣﻨﺒﺮﻭﺃ ﭘﺮ ﺍﻧﻬ‪ Ｓ‬ﺑﺘﺎګﺎ ﺟﺎﺋﺔ۔ ﻣ‪ Ｓ‬ﮐﻬﺘﺎ ﻫﻮﺃ ‪:‬ﮐﻪ ﻟﻮﮒ ﺁﺧﺮ ﮐ‪，‬ﻮﺃ ﮐﺮ ﺍﻥ ﮔﻤﺮﺍﻩ‬
‫ﺍﻭﺭ ﺑﺪﻋﺘﯽ ﻟﻮﮔﻮﺃ ﮐﻮ ﺁﮔﺔ ﺑﺆ‪＄‬ﺎﺩګﺘﺔ ﻫ‪ Ｓ‬ﺗﺎﮐﻪ ﻭﻩ ﻟﻮﮔﻮﺃ ﺳﺔ ﺧﻄﺎﺏ ﮐﺮﺓ ﭘ‪％‬ﺮ‬
‫ﺗﺤﺮګﻒ ﮐﺮﺓ ‪،‬ﻓﺴﺎﺩ ﮐﺮﺓ ‪،‬ﺟ‪％‬ﻮټ ﺑﮑﺔ ﺍﻭﺭ ﻟﻮﮔﻮﺃ ﮐﻮ ﺳ‪，‬ﺪ‪＄‬ﯽ ﺍﻭﺭ ﺳﭽﯽ ﺭﺍﻩ ﺳﺔ‬
‫ﻧﮑﺎﻝ ﺑﺎ‪ Ｃ‬ﮐﺮﺓ ۔‬

‫ﮐ‪，‬ﺎګﻪ ﺟﻬﺎﻟﺖ ﻧﻬ‪ ....Ｓ‬ﻋﺎﻡ ﻟﻮﮔﻮﺃ ﮐﯽ ﺟﻬﺎﻟﺖ ﺟﻨﻬﻮﺃ ‪ f‬ﺍﭘﻨﺔ ﻣﻌﺎﻣ‪＋‬ﺕ ﺍﻥ ﺟ‪，‬ﺴﺔ‬
‫ﺍﺋﻤﻪ ‪،‬ﺷ‪，‬ﻮﺥ ﺍﻭﺭ ﺧﻄﺒﺎءﮐﺔ ﺳﭙﺮﺩ ﮐﺮﺩګﺌﺔ ﻧﻪ ﺍﻥ ﮐﯽ ﻋﻠﻤ‪，‬ﺖ ﮐﯽ ﺗﺤﻘ‪，‬ﻖ ﮐﯽ ﻧﻪ ﻫﯽ ﺍﻥ‬
‫ﮐﺔ ﻣﻨﻬﺞ ﺍﺧ‪＋‬ﺹ ‪،‬ﺍﻭﺭﺧ‪，‬ﺮﺧﻮﺍﻫﯽ ﮐﯽ ﺍﻭﺭ ﭘ‪％‬ﺮ ﻣﻌﺎﺷﺮﺓ ﮐﺔ ﺳﺮﮐﺮﺩﻩ ﻟﻮﮒ ﺍﻧﻬ‪Ｓ‬‬
‫ﻋﻮﺍﻡ ﺍﻟﻨﺎﺱ ﮐﺔ ﺳﺎﻣﻨﺔ ﺣﺪګﺚ ﺑ‪，‬ﺎﻥ ﮐﺮ‪، f‬ﺧﻄﺒﻪ ﺩګﻨﺔ ﮐﯽ ﺩﻋﻮﺕ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺗﻮﮐ‪，‬ﺎ‬
‫ګﻪ ﻟﻮﮒ ﺍﺳ‪＋‬ﻣﯽ ﻣﺮﺍﮐﺰ ﺍﺟﺘﻤﺎﻋﺎﺕ ‪،‬ﺗﻘﺎﺭګﺐ ﻭﻏ‪，‬ﺮﻩ ﻣ‪ Ｓ‬ﺍﻧﻬ‪ Ｓ‬ﻟﻮﮔﻮﺃ ﮐﺔ ﺳﺎﻣﻨﺔ‬
‫ﭘ‪，‬ﺶ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﺍﷲ ﺳﺔ ﺇﺭﺗﺔ ﻧﻬ‪ Ｓ‬ﺍﻭﺭﺍﻧﻬﯽ ﻣ‪ Ｓ‬ﻫﯽ ﺭﺷﺪ ﻭﻓ‪＋‬ﺡ ﮐﺔ ﮐ‪，‬ﻮﺃ ﻃﺎﻟﺐ‬

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‫ﻫﻮﺗﺔ ﻫ‪Ｓ‬؟ ﮐ‪，‬ﺎ ﺍﻥ ﭘﺮ ﻭﺍﺟﺐ ﻧﻬ‪ Ｓ‬ﮐﻪ ﻭﻩ ګﻪ ﻋﻠﻤﯽ ﻣﻨﺎﺻﺐ ﺻﺮﻑ ﺍګﺴﺔ ﻟﻮﮔﻮﺃ ﮐﺔ‬
‫ﺳﭙﺮﺩ ﮐﺮګﺄ ﺟﻮ ﺻﺤ‪，‬ﺢ ﺳﻨﺖ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻫﻮﺃ ﺑﺪﻋﺖ ﻭﺯګﻎ ﻭﺿ‪＋‬ﻝ ﺳﺔ ﺩﻭﺭ ﻫﻮﺃ‬
‫ﮐ‪，‬ﺎګﻪ ﺑﻬﺘﺮ ﻧﻬ‪ Ｓ‬ﮐﻪ ﺟﺎ‪ Ｈ‬ﻋﻮﺍﻡ ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﺔ ﺑﺠﺎﺋﺔ ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﺔ ﭘﺎﺱ ﺟﺎﺋ‪ Ｓ‬ﺟﻦ‬
‫ﮐﺔ ﭘﺎﺱ ﺳﻨﺖ ﮐﺎ ﻋﻠﻢ ﻫﻮﺗﺎﮐﻪ ﺍﻣﺎﻧﺖ ﻋﻠﻤﯽ ﮐﺎ ﺗﻘﺎﺿﺎ ﭘﻮﺭﺍ ﻫﻮﺳﮑﺔ ګﺎ ګﻪ ﺑﻬﺘﺮ ‪ Ｂ‬ﺍﻥ‬
‫ﮐﺎ ﺗﺴﻠﻂ ﺍﻭﺭ ﻏﻠﺒﻪ ﺑﺮﻗﺮﺍﺭ ﺭ‪ Ｂ‬ﺍﮔﺮﭼﻪ ﻋﻠﻢ ﻭﺍﻣﺎﻧﺖ ﮐﺎ ﺿ‪，‬ﺎﻉ ﻫﻮ ګﺎ ﭘ‪％‬ﺮ ﻣﻌﺎﺷﺮﺓ ﮐﺔ‬
‫ﺳﺮﮐﺮﺩﻩ ﻟﻮﮔﻮﺃ ﮐﺔ ﺍﻥ ﺟ‪，‬ﺴﺔ ﻟﻮﮔﻮﺃ ﺳﺔ ﺩﻧ‪，‬ﺎﻭﯼ ﻣﻔﺎﺩ ﻭﺍﺑﺴﺘﻪ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺍﻥ ﮐﺔ ﺍﻥ‬
‫ﺩګﻨﯽ ﻣﻨﺎﺻﺐ ﮐﻮ ﭘﮑﺎ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﻮ ﺍﻧﻬﻮﺃ ‪ f‬ﺯﻣﺎ‪ f‬ﮐﯽ ﻏﻔﻠﺖ ﻣ‪ Ｓ‬ﺣﺎﺻﻞ ﮐﺌﺔ‬
‫ﻫﻮﺃ ۔ﮐ‪，‬ﺎ ﻣﻠﮏ ﻣ‪ Ｓ‬ﻋﻠﻢ ﮐﺎ ﺍګﺴﺔ ﻫﯽ ﻓﻘﺪﺍﻥ ﭘﺆﮔ‪，‬ﺎ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ ﺟﻬﻨﻤ‪，‬ﻮﺃ ﮐﺔ ＠ﺃ ﭘﺎ‪Y‬‬
‫ﮐﺎ ﻓﻘﺪﺍﻥ ﻫﻮﺗﺎ ‪ Ｂ‬ﮐ‪，‬ﺎ ﺍﻥ ﮐﺔ ﺩﻧ‪，‬ﺎﻭﯼ ﻣﻔﺎﺩﺍﺕ ﺍﺳﯽ ﻃﺮﺡ ﻣﻀﺒﻮﻁ ﻫﻮﺃ ﮔﺔ ﮐﻪ ﻭﻩ ﻋﻮﺍﻡ‬
‫ﺍﺳ‪＋‬ﻣﯽ ﻣﺮﺍﮐﺰ ‪،‬ﺗﻨﻈ‪，‬ﻤﻮﺃ ﺍﻭﺭ ﺗﺤﺮګﮑﻮﺃ ﭘﺮ ﻣﮑﻤﻞ ﮐﻨ＂ﺮﻭﻝ ﺭﮐ‪........Ｓ％‬ګﺎ ګﻪ ﺳﺐ‬
‫ﻣﮑﺲ ﭘﻠ‪Ｂ ”，‬؟!۔‬
‫ګﻘ‪，‬ﻨﺎ ﺣﻖ ﻫﯽ ﻣﺴﺘﺤﻖ ‪ Ｂ‬ﮐﻪ ﺍﺱ ﮐﯽ ﺍﺗﺒﺎﻉ ﮐﯽ ﺟﺎﺋﺔ ﺍﷲ ﮐﯽ ﻗﺴﻢ ﺍﮔﺮ ‪ Ａ‬ﺍﭘﻨﺔ ﺩګﻨﯽ‬
‫ﺍﻣﻮﺭ ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﺔ ﺳﭙﺮﺩ ﮐﺮﺩګﺄ ﺟﻮ ﺍﻧﻬ‪ Ｓ‬ﮐ‪，％‬ﻞ ﺑﻨﺎﻟ‪ Ｓ‬ﺍﻭﺭ ﺍﺱ ﻻﺋﻖ ﻧﻪ ﻫﻮﺃ ﺗﻮ‬
‫ﻫﻤ‪ Ｓ‬ﺿﺮﻭﺭ ﺷﺮﻣﻨﺪﻩ ﻫﻮﻧﺎ ﭘﺆﺓ ﮔﺎ ﺍﺱ ﺩﻥ ﮐﻪ ﺟﺐ ﻧﺪﺍﻣﺖ ﮐﺎ ﮐﻮﺋﯽ ﻓﺎﺋﺪﻩ ﻧﻪ ﻫﻮﮔﺎﺍﻥ‬
‫ﺟ‪，‬ﺴﺔ ﺻﻮﻓ‪，‬ﻪ ﺟ‪，‬ﺴﺔ ﺣﻤﺰﻩ ګﻮﺳﻒ ﺍﺱ ﮐﺎ ﺷ‪，‬ﺦ ﻣﺎﻟﮑﯽ ﺍﻭﺭ ﺣﻤ‪，‬ﻢ ﮐ‪，‬ﻠﺮ )ﺟﺲ ‪f‬‬
‫ﺧﻮﺩ ﺍﭘﻨﺔ ﻟﺌﺔ ﮐﺞ ﺭﻭﯼ ﮐﺎ ﺍﻋﺘﺮﺍﻑ ﮐﺮﺭﮐ‪％‬ﺎ ‪(Ｂ‬ګﻪ ﺍﻥ ﻣﻤﺎﻟﮏ ﮐﺔ ﻧﻮﺟﻮﺍﻧﻮﺃ ﻣ‪Ｓ‬‬
‫ﮔ‪，＂％‬ﺎ ﺍﻓﮑﺎﺭ ﺭﺍﺋﺞ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻣﺤﯽ ﺍﻟﺪګﻦ ﺍﺑﻦ ﻋﺮ‪) Ｋ‬ﺟﻮ ﺩﺭﺍﺻﻞ ﻣﺤﯽ ﺍﻟﺪګﻦ‬
‫ګﻌﻨﯽ ﺩګﻦ ﮐﻮ ﺯﻧﺪﻩ ﮐﺮ‪ f‬ﻭﺍﻻ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ‪＄‬ﺎﺩﻡ ﺍﻟﺪګﻦ ګﻌﻨﯽ ﺩګﻦ ﮐﯽ ﻋﻤﺎﺭﺕ ﺇ‪＄‬ﺎ‪f‬‬
‫ﻭﺍﻻ ﺗ‪％‬ﺎ(ﺍﻭﺭ ﺣ‪＋‬ﺝ ﺍﻭﺭ ﺑﺎګﺰګﺪ ﺑﺴﻄﺎﻣﯽ ﻭﻏ‪，‬ﺮﻩ ﮐﺔ ﻣﺬﻫﺐ ﮐﯽ ﻃﺮﻑ ﺩﻋﻮﺕ ﺩګﺘﺔ ﺭ‪Ｂ‬‬
‫ګﻪ ﺳﺐ ﻋﻠﯽ ﺍﻻﻋ‪＋‬ﻥ ﻭﺣﺪﺕ ﺍﻟﻮﺟﻮﺩ ‪،‬ﺣﻠﻮﻝ ﺍﻭﺭ ﺍﺗﺤﺎﺩ ﮐﺔ ﻗﺎﺋﻞ ﺗ‪％‬ﺔ ﺍﻭﺭ ﺍﭘﻨﺔ ﻫﯽ‬
‫ﺍﻋﺘﻘﺎﺩ ﮐﯽ ﺣﻘ‪，‬ﻘﺖ ﮐﻮ ﮐﻤﺘﺮ ﺳﻤﺠ‪％‬ﺘﺔ ﺗ‪％‬ﺔ ﺍﷲ ﻫﯽ ﺍﻥ ﮐﺔ ﺩﻟﻮﺃ ﮐﯽ ﮐ‪，‬ﻔ‪，‬ﺖ ﺟﺎﻧﺘﺎ ‪Ｂ‬‬
‫ﺍﻥ ﮐﺎ ﺷ‪，‬ﺦ ﺍﮐﺒﺮ ﺭﺗﺒﻪ ﺟﻤﻊ )ﺍﷲ ﺍﻥ ﺳﺐ ﮐﻮ ﺟﻬﻨﻢ ﻣ‪ Ｓ‬ﺟﻤﻊ ﻓﺮﻣﺎﺋﺔ(ګﻌﻨﯽ ﺍﷲ ﺍﻭﺭ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﮐﻮ ﭘﺎﻟ‪，‬ﻨﺔ ﻭﺍﻟﺔ ﺍﺟﺘﻤﺎﻉ ﻭﺍﺗﺤﺎﺩ ﺑ‪，‬ﺎﻥ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﮐﻬﺘﺎ ‪:Ｂ‬‬

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 ‫ﻭﺍﺷ‪％‬ﺪ ﻓ‪％，‬ﺎ ﺍﻧ‪％‬ﺎ ﻟﯽ ﺻﻠّﺖ‬ ‫ﻟ‪％‬ﺎ ﺻﻠﻮﺍﺗﯽ ﺑﺎﻟﻤﻘﺎﻡ ﺍﻗ‪，‬ﻤ‪％‬ﺎ‬
‫ﺣﻘ‪，‬ﻘﺘﻪ ﺍﻟﺠﻤﻊ ‪ Ｑ‬ﮐﻞ ﺳﺠﺪﻩ‬ ‫ﮐ‪＋‬ﻧﺎ ﻣﺼﻞ ﻋﺎﺑﺪ ﺳﺎﺟﺪﺍ ﻟﯽ‬
‫ﺗﺮﺟﻤﻪ‪”:‬ﺟﺲ ﻣﻘﺎﻡ ﭘﺮ ﻣ‪ Ｓ‬ﻓﺎﺋﺰ ﻫﻮﺃ ﺍﺱ ﭘﺮ ﻓﺎﺋﺰ ﺭﻫﺘﺔ ﻫﻮﺋﺔ ﻣ‪ Ｓ‬ګﻪ ﮔﻮﺍﻫﯽ ﺩګﺘﺎ ﻫﻮﺃ‬
‫ﮐﻪ ﻣ‪，‬ﺮﯼ ﻧﻤﺎﺯګﺄ ﺍﺱ ﮐﺔ ﻟﺌﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺱ ‪Ｌ f‬ﯽ ﻣ‪，‬ﺮﺓ ﻟﺌﺔ ﻧﻤﺎﺯ ﭘﺆ‪＄‬ﯽ ‪ Ａ Ｂ‬ﺩﻭﻧﻮﺃ‬
‫ﻫﯽ ﻧﻤﺎﺯ ﭘﺆ‪＄‬ﺘﺔ ﻫ‪ Ｓ‬ﻋﺒﺎﺩﺕ ﮐﺮﺗﺔ ﻫ‪ Ａ Ｓ‬ﺳﺠﺪﻩ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍګﮏ ﻣﺘﺤﺪ ﺣﻘ‪，‬ﻘﺖ ﮐﻮ“۔‬

‫ﻏﻮﺭ ﮐ‪，‬ﺠﺌﺔ ﻭﻩ ﺍﭘﻨﺔ ﻧﻔﺲ ﮐﺔ ﻟﺌﺔ ﻧﻤﺎﺯ ﭘﺆ‪＄‬ﺘﺎ ‪ Ｂ‬ﺍﻭ ﺭ ﺍﺳﺔ ﻫﯽ ﺳﺠﺪﻩ ﮐﺮﺗﺎ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ‬
‫)ﺍﺱ ﮐﺔ ﺑﻘﻮﻝ (ﺍﺱ ﮐﯽ ﺫﺍﺕ ﻫﯽ ﺗﻮ ﺍﷲ ‪) Ｂ‬ﺍﷲ ﺍﺳﺔ ﺍﻭﺭ ﺍﺱ ﮐﺔ ‪ Ａ‬ﺧ‪，‬ﺎﻟﻮﺃ ﮐﻮ ﺭﺳﻮﺍ‬
‫ﮐﺮﺓ ۔ﺁﻣ‪，‬ﻦ(ﻧ‪，‬ﺰ ﺍﺱ ﺷﻌﺮ ﮐﺎ ﺷﺎﺭﺡ ﻣﺮﺗﺒﻪ ﻓﻨﺎ ‪ Ｑ‬ﺍﻟﺬﺍﺕ ﮐﺔ ﻣﺘﻌﻠﻖ ﮔﻔﺘﮕﻮ ﮐﺮﺗﺔ ﻫﻮﺋﺔ‬
‫ﮐﻬﺘﺎ ‪:Ｂ‬‬

‫ﻭﺫﺍﺗﯽ ﻟﺬﺍﺗﯽ ﺍﺫﺍ ﺗﺤﻠﺖ ﺗﺠﻠﺖ‬ ‫ﻓﻔﯽ ﺍﻟﺼﺤﻮ ﺑﻌﺪ ﺍﻟﻤﺤﻮ ‪ Ｐ‬ﺍﮎ ﻏ‪，‬ﺮ‪＄‬ﺎ‬
‫ﺗﺮﺟﻤﻪ‪”:‬ﻓﻨﺎ ﻫﻮﺟﺎ‪ f‬ﮐﺔ ﺑﻌﺪ ﻫﻮﺵ ﻣ‪ Ｓ‬ﺁ ﮐﺮ ‪Ｌ‬ﯽ ﻣ‪ Ｓ‬ﺍﺱ ﺳﺔ ﺍﻟﮓ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﺎ ﺍﻭﺭ‬
‫ﺗ‪，‬ﺮﯼ ﺫﺍﺕ ﺟﺐ ﻣ‪，‬ﺮﯼ ﻫﯽ ﺫﺍﺕ ﻣ‪ Ｓ‬ﺣﻠﻮﻝ ﮐﺮﺗﯽ ‪ Ｂ‬ﺗﻮ ﺁﺷﮑﺎﺭ ﻫﻮﺟﺎﺗﯽ ‪“ Ｂ‬۔‬

‫ﺣﻤ‪，‬ﻢ ‪،‬ﺣﻤﺰﻩ ﻭﻏ‪，‬ﺮﻩ ﺟ‪，‬ﺴﺔ ﺷﻌﺒﺪﻩ ﺑﺎﺯ ﺍﺱ ﻃﺮﺡ ﮐﯽ ﺧﺮﺍﻓﺎﺕ ﮐﻮ ﻋﺎﻡ ﮐﺮﺗﺔ ﻫ‪，‬ﺃﺎﻥ ﮐﺔ‬
‫ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﯽ ﺣﺎﻟﺖ ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﻮ ﺩګﮑ‪ ＃‬ﮐﺮ ﻣﻌﻠﻮﻡ ﮐﺮګﺄ ﺟﻮ ﺍﻭﻟ‪，‬ﺎءﮐﺔ ﻣﺰﺍﺭﻭﺃ ﮐﺎ‬
‫ﻃﻮﺍﻑ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺗﺎﮐﻪ ﺍﻥ ﮐﯽ ﮐﺘﺎﺑﻮﺃ ﮐﯽ ﻃﺒﺎﻋﺖ ﮐﯽ ﺍﻥ ﺳﺔ ﺍﺟﺎﺯﺕ ﺣﺎﺻﻞ‬
‫ﮐﺮﺳﮑ‪ Ｓ‬۔ﺟ‪，‬ﺴﺎ ﮐﻪ ﺷ‪，‬ﺦ ﻋﺒﺪﺍﻟﺤﻠ‪，‬ﻢ ﻣﺤﻤﻮﺩ ﺍﺯ‪Ｃ‬ﯼ ‪ f‬ﺍﭘﻨﯽ ﮐﺘﺎﺏ ”ﺍﻟﺴ‪，‬ﺪ‬
‫ﺍﻟﺒﺪﻭﯼ“ﮐﺔ ﻣﻘﺪﻣﺔ ﻣ‪ Ｓ‬ﺫﮐﺮ ﮐ‪，‬ﺎ ‪ Ｂ‬۔‬
‫ګﻪ ﻟﻮﮒ ﺻﺮﻑ ﺍﻥ ﺧﺮﺍﻓﺎﺕ ﮐﯽ ﺗﺮﻭګﺞ ﭘﺮ ﻫﯽ ﺍﮐﺘﻔﺎءﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺑﻠﮑﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆‬
‫ﻭﺍﻟﺠﻤﺎﻋ＆ ﭘ‪，‬ﺮﻭﮐﺎﺭﺍﻥ ﺭﺳﻮﻝ‪‬ﭘﺮ ﮐﻔﺮ ﻭﺍﻟﺤﺎﺩ ﮐﯽ ﺗﻬﻤﺖ ‪Ｌ‬ﯽ ﻟﮕﺎﺗﺔ ﻫ‪ Ｓ‬ﺍﻥ ﮐﯽ‬
‫ﺍﻣﺘ‪，‬ﺎﺯﯼ ﻋ‪＋‬ﻣﺎﺕ ګﻪ ﻫ‪ Ｓ‬ﮐﻪ ګﻪ ﺻﺤﺎﺑﻪ‪ ‬ﮐﻮ ﺑﻨﻈﺮ ﺗﺤﻘ‪，‬ﺮ ﺩګﮑ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻥ‬
‫ﮐﯽ ﺳ‪，‬ﺮﺗﻮﺃ ﻣ‪ Ｓ‬ﺍﻧﻬ‪ Ｓ‬ﺍﭘﻨﯽ ﺑﺪﻋﺎﺕ ﮐﺔ ﺩﻻﺋﻞ ﻧﻬ‪ Ｓ‬ﻣﻠﺘﺔ ﻋ‪＋‬ﻭﻩ ﺍﺯګﺄ ګﻪ ﻟﻮﮒ ﺍﺑﻦ‬
‫ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﺟ‪，‬ﺴﺔ ﺍ‪ Ｈ‬ﻋﻠﻢ ﭘﺮ ﺑﺪﻋﺖ ﻭﮐﻔﺮ ﮐﺎ ﺣﮑﻢ ﻟﮕﺎ‪ f‬ﺳﺔ ﮔﺮګﺰ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺟﺲ‬

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‫ﮐﯽ ﻭﺟﻪ ﺻﺎﻑ ﻇﺎ‪ Ｂ Ｃ‬ﮐﻪ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ ‪‬ﺍګﺴﯽ ﺑﺪﻋﺎﺕ ﺍﻭﺭ ﺑﺪﻋﺘ‪，‬ﻮﺃ ﮐﺔ ﺳﺨﺖ‬
‫ﻣﺨﺎﻟﻒ ﺗ‪％‬ﺔ ۔‬

‫ﭼﻨﺎﻧﭽﻪ ﺍﻣﺖ ﺍﺳ‪＋‬ﻣ‪，‬ﻪ ﮐﻮ ﺍﻥ ﺳﺔ ﻣﮑﻤﻞ ﺍﺟﺘﻨﺎﺏ ﮐﺮﻧﺎ ﭼﺎﻫﺌ‪，‬ﺔ ﺍﻭﺭ ﻫﻤ‪ Ｓ‬ﺧﺎﺹ ﮐﺮ ﺍﻥ‬
‫ﺳﺔ ﺿﺮﻭﺭ ﺑﭽﻨﺎ ﭼﺎﻫ‪，‬ﺌﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺳ‪＋‬ﻣﯽ ﮐﺘﺐ ﻭﻣﺎﺧﺬ ﻭﻣﺮﺍﺟﻊ ﺗﮏ ﻫﻤﺎﺭﺍ ﻭﺻﻮﻝ‬
‫ﻣﺸﮑﻞ ﺗﺮګﻦ ‪ Ｂ‬ﺍﻭﺭ ﺍ‪ Ｈ‬ﻋﻠﻢ ﮐﯽ ﻗﻠﺖ ‪ Ｂ‬ﺟﺒﮑﻪ ﺟ‪％‬ﻮ！ﻮﺃ‪،‬ﺩ‪＄‬ﻮﮐﺔ ﺑﺎﺯﻭﺃ‪،‬ﻣﻔﺎﺩ‬
‫ﭘﺮﺳﺘﻮﺃ‪،‬ﺑﻨﺪﮔﺎﻥ ﺧﻮﺍﻫﺶ ﺍﻭﺭ ﻣﺘﺒﻌ‪，‬ﻦ ﮐﯽ ﮐﺜﺮﺕ ‪ Ａ Ｂ‬ﭘﺮ ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﮐﯽ ﺳﻨﺖ‬
‫ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺑﻌﺪ ﺍﻥ ﮐﺔ ﺧﻠﻔﺎءﺭﺍﺷﺪګﻦ ﻣﻬﺪګ‪，‬ﻦ ﮐﺎ ﻃﺮګﻘﻪ ﻻﺯﻡ ‪ Ｂ‬ﻫﻤ‪ Ｓ‬ﭼﺎﻫ‪，‬ﺌﺔ ﮐﻪ ‪Ａ‬‬
‫ﺍﺳﺔ ﻣﻀﺒﻮﻃﯽ ﺳﺔ ﺗ‪％‬ﺎﻡ ﻟ‪ Ｓ‬ﺍﻭﺭ ﺩګﻦ ﻣ‪ Ｓ‬ﻧﺌﯽ ﺍګﺠﺎﺩﺍﺕ ﺳﺔ ﺍﺟﺘﻨﺎﺏ ﮐﺮګﺄ ﮐ‪，‬ﻮﻧﮑﻪ‬
‫ﺑ‪＋‬ﺷﮏ ﻭﺷﺒﻪ ‪ Ｃ‬ﻧ‪，‬ﺎﮐﺎﻡ ﺑﺪﻋﺖ ‪)Ｂ‬ګﻬﺎﺃ ﺣﺪګﺚ ﻣ‪ Ｓ‬ﻟﻔﻆ ﮐُﻞّ ‪ Ｂ‬ﺟﻮ ﺑﺪﻋﺖ ﺣﺴﻨﻪ‬
‫ﻭﺳ‪，‬ﺌﻪ ﺩﻭﻧﻮﺃ ﮐﻮ ﺷﺎﻣﻞ ‪ Ｂ‬ګﻌﻨﯽ ‪ Ｃ‬ﺑﺪﻋﺖ ﺧﻮﺍﻩ ﺣﺴﻨﻪ ﻫﻮ ګﺎ ﺧﻮﺍﻩ ﺳ‪，‬ﺌﻪ ﺍګﺴﺔ ﻫﯽ‬
‫‪Ｃ‬ﻧ‪，‬ﺎﮐﺎﻡ ﺑﺪﻋﺖ ﻭﮔﻤﺮﺍﻫﯽ ‪(Ｂ‬ﻭﻩ ﻟﻮﮒ ﻫﻤ‪ Ｓ‬ﺩ‪＄‬ﻮﮐﺔ ﻣ‪ Ｓ‬ﻧﻪ ﺇﺍﻝ ﺩګﺄ ﺟﻮ ﺍﭘﻨﯽ ﻇﺎ‪Ｃ‬ﯼ‬
‫ﻭﺿﻊ ﻗﻄﻊ ﺍﻭﺭ ﭘﺮﻓﺮګﺐ ﮔﻔﺘﮕﻮ ﮐﺔ ﺫﺭګﻌﺔ ﺧﻮﺩ ﮐﻮ ﺍ‪ Ｈ‬ﻋﻠﻢ ﻣ‪ Ｓ‬ﺷﻤﺎﺭ ﮐﺮﻭﺍﺗﺔ ﻫ‪Ｓ‬‬
‫ﺟﺒﮑﻪ ﺣﻘ‪，‬ﻘﺘﺎً ﺍﻥ ﮐﯽ ﮔﻮﻝ ﻣﻮﻝ ﮔﻔﺘﮕﻮ ﺳﻨﺖ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﻣ‪ Ｓ‬ﻫﻮﺗﯽ ‪ Ｂ‬ﺩګﻦ ﺳﺔ‬
‫ﺧﺎﺭﺝ ﻫﻮﺗﯽ ‪ Ｂ‬ﺑﻠﮑﻪ ﺩګﻦ ﮐﯽ ﺑﻨ‪，‬ﺎﺩګﺄ ﺇ‪＄‬ﺎﺭﻫﯽ ﻫﻮﺗﯽ ‪Ｂ‬۔‬

‫ﻭﺍﷲ ﻣﻦ ﻭﺭﺍءﺍﻟﻘﺼﺪ‬
‫ﺇﺍﮐ＂ﺮ ﻃﺎﺭﻕ ﻋﺒﺪﺍﻟﺤﻠ‪，‬ﻢ‪！‬ﻮﺭﻧ＂ﻮ ﮐﻨ‪，‬ﺈﺍ‬
‫‪ 1417‬ﻫﺠﺮﯼ ﺑﻤﻄﺎﺑﻖ ﺟﻨﻮﺭﯼ‪1997‬ء‬

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‫ﺟﺐ ﻓﮑﺮ ﺍﺳ‪＋‬ﻣﯽ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﻫﯽ ﻏﻠﻂ ﻫﻮﺟﺎﺋﺔ ۔ﺟ‪，‬ﺴﺎ ﮐﻪ ﺁﺝ ﮐﻞ ‪ Ｂ‬۔ﭘ‪％‬ﺮ ګﻪ ﺗﺼﻮﻑ‬
‫ﻭﺗﻮﻫّﻢ ﺍﻭﺭ ﭘﺮګﺸﺎﻥ ﺧ‪，‬ﺎﻻﺕ ﻣ‪ Ｓ‬ﻫﯽ ﻣﺒﺘ‪ ＋‬ﮐﺮﺓ ﮔﯽ ﺍﻭﺭ ﺍﻧﺪ‪＄‬ﯽ ﺗﻘﻠ‪，‬ﺪ ﮐﺎ ﺭﺟﺤﺎﻥ ﭘ‪，‬ﺪ‬
‫ﺍﮐﺮﺓ ﮔﯽ۔‬
‫)ﻣﺎﻟﮏ ﺑﻦ ﻧﺒﯽ(‬

‫ﺟﺐ ﺗﺼﻮﻑ ﮐﯽ ﺑﻮ ﺩﻟﻮﺃ ﻣ‪ Ｓ‬ﺩﺍﺧﻞ ﻫﻮﺟﺎﺋﺔ ﭘ‪％‬ﺮ ﻣﺴﻠﻤﺎﻥ ﺩﺭﺑﺎﻧﻮﺃ ﮐﺎﻫﯽ ﺭﺥ ﮐﺮﺗﺔ‬
‫ﻫ‪ Ｓ‬۔‬
‫)ﻣﺤﻤﺪ ﺍﻗﺒﺎﻝ(‬

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 ‫‪‬‬
‫‪‬‬
‫‪‬‬
‫ﺍﻥ ﺍﻟﺤﻤﺪ ﻟ ّﻠٰﻪ ﻧﺤﻤﺪﻩ ﻭﻧﺴﺘﻌ‪，‬ﻨﻪ ﻭﻧﺴﺘﻐﻔﺮﻩ ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺷﺮﻭﺭ ﺍﻧﻔﺴﻨﺎ ﻭﺳ‪，‬ﺌﺎﺕ ﺍﻋﻤﺎﻟﻨﺎ‬
‫ﻣﻦ ګ‪％‬ﺪﻩ ﺍﷲ ﻓ‪ ＋‬ﻣﻀﻞ ﻟﻪ ﻭﻣﻦ ګﻀﻠﻞ ﻓ‪＄ ＋‬ﺎﺩﯼ ﻟﻪ ﻭﺻﻠﯽ ﺍﷲ ﻋﻠﯽ ﺳ‪，‬ﺪﻧﺎ ﻣﺤﻤﺪ‬
‫ﻭﻋﻠﯽٰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ﻭﺑﻌﺪ‪:‬‬

‫‪ .1‬ﺻﻮﻓ‪，‬ﺎ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﺱ ﮐﺘﺎﺏ ﮐﺎ ﻣﻘﺼﺪ ﺍﻥ ﺗﻤﺎﻡ ﮐﺘﺎﺑﻮﺃ ﮐﺎ ﺍﺣﺎﻃﻪ ﻧﻬ‪ Ｂ Ｓ‬ﺟﻮ‬

‫ﺻﻮﻓ‪，‬ﻮﺃ ﮐﺔ ﻣﺘﻌﻠﻖ ﻟﮑ‪％‬ﯽ ﮔﺌﯽ ﻫﻮﺃ ګﺎ ﺻﻮﻓ‪，‬ﺎء‪ f‬ﻟﮑ‪％‬ﯽ ﻫﻮﺃ ﺧﻮﺍﻩ ﺍﭘﻨﺔ ﺑﺎﺭﺓ‬
‫ﻣ‪ Ｓ‬ګﺎ ﺻﻮﻓ‪，‬ﺖ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﻭﺭﻧﻪ ﻫﯽ ﺍﻥ ﮐﺔ ﺍﻗﻮﺍﻝ ﻭﺁﺭﺍءﺍﻭﺭ ﺍﻥ ﮐﺔ ﻃﺮګﻘﻮﺃ ﮐﯽ‬
‫ﻣﮑﻤﻞ ﺗﻔﺼ‪，‬ﻞ ﺑ‪，‬ﺎﻥ ﮐﺮﻧﺎ ‪ Ｂ‬ﻫﻤﺎﺭﺍ ﻣﻘﺼﺪ ﻃﻮﺍﻟﺖ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﻫﻤﺎﺭﺍ ﻭﻩ ‪Ｆ‬ﻑ ﺟﺴﺔ‬
‫‪ f Ａ‬ﺍﭘﻨﯽ ﻧﮕﺎﻫﻮﺃ ﮐﺔ ﺳﺎﻣﻨﺔ ﻧﺼﺐ ﮐ‪，‬ﺎ ‪ Ｂ‬ﻭ ﺍ‪ Ｈ‬ﺣﻖ ﮐﻮ ﺻﻮﻓ‪，‬ﺖ ﺳﺔ ﻣﺘﻌﻠﻖ‬
‫ﺍګﮏ ﺑﻨ‪，‬ﺎﺩﯼ ﺍﻭﺭ ﻣﺨﺘﺼﺮ ﻣﻌﻠﻮﻣﺎﺕ ﻓﺮﺍ‪ Ａ‬ﮐﺮﻧﺎ ‪ Ｂ‬ﺍﻭﺭ ګﻪ ﻓﺮﻗﻮﺃ ﺍﻭﺭ ﺗﻔﺮﻗﻪ ﺑﺎﺯﯼ‬
‫ﺳﺔ ﻣﺘﻌﻠﻖ ﮐ‪＋‬ﻡ ﮐﺎ ﺇ‪，＄‬ﺮ ﻟﮕﺎﮐﺮ ﻧﺎﻣﻤﮑﻦ ‪ Ｂ‬ﭼﻨﺎﻧﭽﻪ ﺻﻮﻓ‪，‬ﺎءﮐﺔ ﺍﺣﻮﺍﻝ ﮐﯽ‬
‫ﻣﻌﺮﻓﺖ ﺍﻥ ﮐﺔ ﻟﺌﺔ ﺍﺻﻮﻟﻮﺃ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺗﺮ‪ Ｒ‬ﮐﺔ ﻣﺮﺍﺣﻞ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺑﺪﻋﺎﺕ ﺍﻭﺭ‬
‫ﺍﻥ ﮐﺔ ﺑﻨ‪，‬ﺎﺩﯼ ﻃﺮګﻘﺔ ﺟﺎﻥ ﻟ‪，‬ﻨﺎ ﻫﯽ ﮐﺎ‪ Ｂ Ｑ‬ﺟﻬﺎﺃ ﺗﮏ ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﺎ ﺗﻌﻠﻖ ‪ Ｂ‬ﺟﻮ‬
‫ﺻﻮﻓ‪，‬ﺖ ﻣ‪ Ｓ‬ﺳﺮﺗﺎ ﭘ‪，‬ﺮ ﻏﺮﻕ ﻫﻮﭼﮑﺔ ﻫ‪ Ｓ‬ﺗﻮ ﺍﻥ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺳﻠﻒ ﺻﺎﻟﺤ‪，‬ﻦ ﮐﺎ‬
‫ﮐﻬﻨﺎ ‪ Ｂ‬ﮐﻪ ‪”:‬ﺑﺪﻋﺘﯽ ﮐﯽ ﻃﺮﻑ ﺑﻬﺖ ﻫﯽ ﮐﻢ ﺩ‪，＄‬ﺎﻥ ﺩګﻨﺎ ﭼﺎﻫ‪，‬ﺌﺔ “۔‬

‫‪ Ａ .2‬ﺍﺱ ﺻﻮﻓ‪，‬ﺖ ﮐﺔ ﻣﺘﻌﻠﻖ ﻧﻬ‪ Ｓ‬ﻟﮑ‪ ＃‬ﺭ‪ Ｂ‬ﺟﻮ ﻣﺎﺿﯽ ﮐﺎ ﺣﺼﻪ ﺗ‪％‬ﯽ ﺟ‪，‬ﺴﺎ ﮐﻪ ﮐﻬﺎ‬
‫ﺟﺎﺗﺎ ‪ Ｂ‬ﺑﻠﮑﻪ ﻭﻩ ﺁﺝ ‪Ｌ‬ﯽ ﻣﺎﺿﯽ ﮐﺔ ﺗﺴﻠﺴﻞ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻫﯽ ﻣﻮﺟﻮﺩ ‪ Ｂ‬ﺑﻠﮑﻪ ګﻪ ﮐﻬﻨﺎ‬
‫ﭼﺎﻫ‪，‬ﺌﺔ ﮐﻪ ﺍﺱ ﮐﺎﺳﺎګﻪ ﻭﻗﺘﯽ ﻃﻮﺭ ﭘﺮ ﺳﻤ” ﮔ‪，‬ﺎ ﺗ‪％‬ﺎ ﺍﻭﺭ ﺍﺏ ګﻪ ﭘﻮﺭﯼ ﻗﻮﺕ ﺳﺔ‬
‫ﺍګﮏ ﻣﺮﺗﺒﻪ ﭘ‪％‬ﺮ ﺍﺳ‪＋‬ﻡ ﮐﯽ ﺩﻋﻮﺕ ﺣﻖ ﮐﺔ ﻣﻘﺎﺑﻠﺔ ﻣ‪ Ｓ‬ﭘﻠ” ﺁﺋﯽ ‪ Ｂ‬ﻣﺸﺮﻕ ﻣ‪Ｓ‬‬
‫ﺑﺮګﻠﻮګﺖ ﻣﻐﺮﺏ ﻣ‪ Ｓ‬ﺗ‪，‬ﺠﺎﻧ‪，‬ﺖ ﺍﻭﺭ ﺍﻥ ﺩﻭﻧﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﺷﺎﺫﻟ‪，‬ﺖ ﺍﻭﺭ ﺑﺮ‪＄‬ﺎﻧ‪，‬ﺖ‬
‫ګﻪ ﺗﻤﺎﻡ ﻻﻣﺘﻨﺎﻫﯽ ﺳﻠﺴﻠﺔ ﺟﻮﺍﺏ ﻣﮑﻪ ﻣﺪګﻨﻪ ﮐﯽ ﻃﺮﻑ ﭘﻠ” ﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﮐﻪ ﺟﻮ‬

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‫ﻋﺮﺻﻪ ﺩﺭﺍﺯ ﺗﮏ ﺍﻥ ﺳﺔ ﺧﺎﻟﯽ ﺭ‪ Ｂ‬ﺳﻮ ﮐ‪，‬ﻮﺃ ﻧﻪ ‪ Ａ‬ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﻮ ﺍﻥ ﮐﯽ ﻏﻠﻄ‪，‬ﻮﺃ‬
‫ﺍﻭﺭ ﺧﻄﺮﺍﺕ ﺳﺔ ﺁﮔﺎﻩ ﮐﺮګﺄ ؟‬

‫‪ .3‬ﺟﺐ ‪ Ａ‬ﺻﻮﻓ‪，‬ﺖ ﺳﺔ ﻣﺘﻌﻠﻖ ﮔﻔﺘﮕﻮ ﮐﺮګﺄ ﺗﻮ ﺍﺱ ﺳﺔ ﻫﻤﺎﺭﺍ ﻣﻘﺼﺪ ﺻﻮﻓ‪，‬ﺖ ﮐﺎ‬

‫ﺍﺻﻄ‪＋‬ﺣﯽ ﻣﻌﻨﯽ ‪ Ｂ‬ګﻌﻨﯽ ﻭﻩ ﺻﻮﻓ‪，‬ﺖ ﺟﻮ ﻣﺨﺼﻮﺹ ﮐﺘﺎﺑﻮﺃ ﻣ‪ Ｓ‬ﻣﺨﺼﻮﺹ‬
‫ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﮐﺎﻧﺎﻡ ‪ Ｂ‬۔ﺍﺱ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺑﻬﺖ ﺳﺔ ﺍﺷﮑﺎﻻﺕ ﻫ‪ Ｓ‬ګﻪ ﺣﻘ‪，‬ﻘﯽ‬
‫ﺍﺳ‪＋‬ﻣﯽ ﻣﻨﻬﺞ ﺳﺔ ﮐﻮﺳﻮﺃ ﺩﻭﺭ ‪ Ｂ‬ﺑﻌﺪ ﺍﺯﺍﺃ ګﻪ ﺣﻠﻮﻝ ﺍﻭﺭ ﺍﺗﺤﺎﺩ ﺟ‪，‬ﺴﺔ ﺧﻄﺮﻧﺎﮎ‬
‫ﺍﻣﻮﺭ ﻣ‪ Ｓ‬ﺟﺎﻣﻠﯽ ﺗﻮګﻪ ﺑ‪＋‬ﺷﺒﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﺧﻄﻮﻁ ﺳﺔ ﺩﻭﺭﯼ ﺍﻭﺭ‬
‫ﺗﻔﺮﻗﻪ ﺑﺎﺯﯼ ‪ Ｂ‬ﺍﻭﺭ ﺟﻮ ﻟﻮﮒ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ‪ Ａ‬ﺻﻮﻓ‪，‬ﺖ ﺳﺔ ﺍﺳ‪＋‬ﻣﯽ‬
‫ﺳﻠﻮﮎ‪،‬ﺩﻟﻮﺃ ﮐﻮ ﻧﺮﻡ ﮐﺮﻧﺎ ‪،‬ﺍﻭﺭ ﺩﻧ‪，‬ﺎ ﺳﺔ ﺑﺔ ﺭﻏﺒﺖ ﮐﺮﻧﺎ ﻣﺮﺍﺩ ﻟ‪，‬ﺘﺔ ﻫ‪ Ｓ‬ﺗﻮ ﺍﻥ ﺳﺔ‬
‫ﮐﻬﺎ ﺟﺎﺋﺔ ﮐﻪ ﺗﻢ ﺍﻥ ﺍﻣﻮﺭ ﮐﻮﺻﻮﻓ‪，‬ﺖ ﮐﺎﻧﺎﻡ ﻫﯽ ﮐ‪，‬ﻮﺃ ﺩګﺘﺔ ﻫﻮﺟﻮ ﮐﻪ ﺍګﺴﺔ ﺭﻣﻮﺯ‬
‫ﻭﺍﺷﮑﺎﻝ ﭘﺮ ﻣﺸﺘﻤﻞ ﺍګﮏ ﻣﺴﺘﻘﻞ ﻋﻠﻢ ﮐﺎ ﻧﺎﻡ ‪ Ｂ‬ﺟﻮ ﺧ‪＋‬ﻑ ﺍﺳ‪＋‬ﻡ ‪ Ｂ‬ﺗﻢ ﺷﺒﻬﺎﺕ‬
‫ﺳﺔ ﺩﻭﺭ ﮐ‪，‬ﻮﺃ ﻧﻬ‪ Ｓ‬ﺭﻫﺘﺔ ﺍﻭﺭ ﺍﻥ ﻧﺎﻣﻮﺃ ﮐﻮ ﮐ‪，‬ﻮﺃ ﺗﺮﮎ ﻧﻬ‪ Ｓ‬ﮐﺮﺩګﺘﺔ ﮐﻪ ﺟﻦ ﮐﯽ‬
‫ﺍﷲ ‪ f‬ﮐﻮﺋﯽ ﺩﻟ‪，‬ﻞ ﻧﻬ‪ Ｓ‬ﺍﺗﺎﺭﯼ ﻧ‪，‬ﺰ ﺯ‪ Ｆ‬ﻭﺗﻘﻮﯼ ﮐﯽ ﮐﻮﺋﯽ ‪Ｌ‬ﯽ ﻣﺬﻣﺖ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺎ‬
‫ﺍﻟﺒﺘﻪ ﺻﻮﻓ‪，‬ﺖ ﮐﯽ ﻣﺬﻣﺖ ﮐﺮﺗﺔ ﻫ‪2Ｓ‬۔‬

‫ﺟﻮﻟﻮﮒ ﺣﺴﻦ ﺍﺧ‪＋‬ﻕ‪ ،‬ﺯ‪ Ｆ‬ﺍﻭﺭ ﺷﺮﻋﯽ ﺁﺩﺍﺏ ﺑﺠﺎﻻﺗﺔ ﻫ‪ Ｓ‬ﺍﻧﻬ‪Ｓ‬‬

‫ﻧﺴﺎﮎ‪،‬ﻗﺮﺍء‪،‬ﺯ＠ﺩ‪،‬ﺍﻭﺭ ﻋﺒﺎﺩ ﮐﺔ ﺍﻟﻘﺎﺑﺎﺕ ﺳﺔ ﻣﻠﻘﺐ ﮐ‪，‬ﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﺟﺒﮑﻪ ﺻﻮﻓ‪，‬ﻪ ﮐﺎ ﻟﻘﺐ‬
‫ﻧﻬ‪ Ｓ‬ﺩګﺎ ﺟﺎﺗﺎ ﺟﻮ ﺭﻭﺡ ﺍﻭﺭ ﺭﻭﺣﺎ‪ Y‬ﺑ‪，‬ﻤﺎﺭګﻮﺃ ﺍﻭﺭ ﺩﻟﯽ ﺧ‪，‬ﺎﻻﺕ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﭘﺆ‪＄‬ﺘﺔ‬
‫ﭘﺆ‪＄‬ﺎﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻧﻐﻆ ﻣﺬﻫﺐ ﮐﺔ ﺭﺳ‪，‬ﺎ ﻫﻮﺗﺔ ﻫ‪ 3Ｓ‬۔‬
‫ﭼﻨﺎﻧﭽﻪ ﻣﺴﺌﻠﻪ ﺍﺧ‪＋‬ﻕ ﻭﺳﻠﻮﮎ ﮐﺎ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﻥ ﺑﻨﺎﻭ！ﯽ ﻃﻮﺭ ﻭﻃﺮګﻘﻮﺃ ﮐﺎ ‪ Ｂ‬ﺟﻮ‬
‫ﺭﻭﺣﺎ‪ Y‬ﺭګﺎﺿﺘﻮﺃ ﺳﺔ ﻣﺘﻌﻠﻖ ﺧﺎﻟﺺ ﻋﺠﻤﯽ ﺍﺧﺘﺮﺍﻋﺎﺕ ﻫ‪ Ｓ‬ﺟﻦ ﮐﺎ ﻧﺘ‪，‬ﺠﻪ ﺑ‪＋‬ﻋﻠﻢ ﺍﷲ‬

‫‪2‬ﺗﻠﺒ‪，‬ﺲ ﺍﺑﻠ‪，‬ﺲ ﺍﺯ ﺍﺑﻦ ﺍﻟﺠﻮﺯﯼ ‪165 :‬‬

‫‪) 3‬ﺍﻟﺘﺼﻮﻑ ﺍﻻﺳ‪＋‬ﻣﯽ ‪ Ｑ‬ﺍﻻﺩﺏ ﻭﺍﻻﺧ‪＋‬ﻕ ﺍﺯ ﺯﮐﯽ ﻣﺒﺎﺭﮎ ‪(2/21 :‬‬

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‫ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺑﮑﻮﺍﺱ ﺍﻭﺭ ﺍﺱ ﭘﺮ ﺍﻓﺘﺮﺍءﭘﺮﺩﺍﺯﯼ ‪ Ｂ‬ﺻﻮﻓ‪，‬ﺖ ﮐﺎ ﻣﻘﺼﺪ )ﺑﺰﻋﻢ ﺧﻮګﺶ‬
‫(ﺍﷲ ﺳﺔ ﻣﻞ ﺟﺎ‪ f‬ﺍﻭﺭ ﻟﻮﮔﻮﺃ ﺳﺔ ﺩﻭﺭ ﻫﻮﺟﺎﻧﺎ ‪ Ｂ‬ﺟﺒﮑﻪ ګﻪ ﻣﻨﻬﺞ ﺍﻧﺒ‪，‬ﺎءﮐﯽ ﺿﺪ ‪Ｂ‬‬
‫ﺍﻧﻬ‪ Ｓ‬ﺍﺱ ﻟﺌﺔ ﻣﺒﻌﻮﺙ ﮐ‪，‬ﺎ ﮔ‪，‬ﺎ ﮐﻪ ﻭﻩ ﺳﺎﺭﯼ ﺩﻧ‪，‬ﺎ ﻣ‪ Ｓ‬ﮔ‪％‬ﻮﻡ ﮐﺮﻟﻮﮔﻮﺃ ﮐﻮ ﻧ‪，‬ﻨﺪ ﺳﺔ‬
‫ﺑ‪，‬ﺪﺍﺭ ﮐﺮګﺄ ګﻬﯽ ﻭﺟﻪ ‪ Ｂ‬ﮐﻪ ‪ Ａ‬ﺑﺆﺓ ﺑﺆﺓ ﺯ＠ﺩ ﻭﻋﺒﺎﺩ ﺟ‪，‬ﺴﺔ ﺍﺑﺮﺍﻫ‪，‬ﻢ ﺍﺩ‪ Ａ‬ﺍﻭﺭ ﻓﻀ‪，‬ﻞ‬
‫ﺑﻦ ﻋ‪，‬ﺎﺽ ﮐﻮ ﺍﺱ ﻣﻌﻨﯽ ﮐﯽ ﺻﻮﺭﺕ ﻣ‪ Ｓ‬ﺷﻤﺎﺭ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ‪4‬۔‬

‫ﭼﻪ ﺟﺎﺋ‪，‬ﮑﻪ ‪ Ａ‬ﺣﺴﻦ ﺑﺼﺮﯼ‪‬ﺍﻭﺭ ﺍﻥ ﺳﺔ ﭘﻬﻠﺔ ﻟﻮﮔﻮﺃ ﮐﻮ ﺍﻥ ﻣ‪ Ｓ‬ﺷﻤﺎﺭ ﮐﺮګﺄ‬

‫ﺟ‪，‬ﺴﺎ ﮐﻪ ﺻﻮﻓ‪，‬ﺎءﭘﻮﺭﯼ ﺇ‪＂＄‬ﺎﺋﯽ ﺳﺔ ﺍګﺴﺎ ﮐﺮ‪ f‬ﮐﯽ ﮐﻮﺷﺶ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺑﻘﻮﻝ ﺍﺑﻦ‬
‫ﺟﻮﺯﯼ ”‪ Ｃ‬ﻓﺮﻗﻪ ﻟﻮﮔﻮﺃ ﮐﺔ ﺳﺎﻣﻨﺔ ﺟ‪％‬ﻮټ ﮐﻮ ﺳﭻ ﺑﻨﺎﮐﺮ ﭘ‪，‬ﺶ ﮐﺮﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﭘ‪％‬ﺮ ﺍﺱ‬
‫ﮐﯽ ﻃﺮﻑ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﺔ ﺑﺆﺓ ﺑﺆﺓ ﺍﺋﻤﻪ ﮐﻮ ﻣﻨﺴﻮﺏ ﮐﺮﺩګﺘﺎ ‪ Ｂ‬ﻣﺜ‪ ً＋‬ﺍﻣﺎﻣ‪，‬ﻪ ﺷ‪，‬ﻌﻪ ﮐﯽ‬
‫ﺗﻤﺎﻡ ﺑﺎﻃﻞ ﺍﺣﺎﺩګﺚ ﺍﻣﺎﻡ ﺟﻌﻔﺮ ﺻﺎﺩﻕ‪‬ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ﻭﻩ ﺍﻥ ﺳﺔ‬
‫ﺑﺮﯼ ﺍﻟﺬﻣﻪ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺋﻤﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻣ‪ Ｓ‬ﺳﺔ ﻫ‪ Ｓ‬ﭘﻬﻠﺔ ﻗﺴﻢ ﮐﺔ ﺯ‪ Ｆ‬ﺍﻭﺭ ﺗﺼﻮﻑ ﻣ‪Ｓ‬‬
‫ﻓﺮﻕ ﺍګﺴﺔ ﻫﯽ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ ﺗﺸ‪，‬ﻊ ﮐﺔ ﻟﻐﻮﯼ ﻣﻌﻨﯽ ﻣ‪) Ｓ‬ګﻌﻨﯽ ﻋﻠﯽ‪ ‬ﺳﺔ ﺑ‪＋‬ﻣﺒﺎﻟﻐﻪ‬
‫ﻣﺤﺒﺖ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﻣﺪﺩ ﮐﺮﻧﺎ(ﺍﻭﺭ ﻓﺮﻗﻪ ﺷ‪，‬ﻌﻪ ﮐﺔ ﺩﺭﻣ‪，‬ﺎﻥ ‪ Ｂ‬ﮐﻪ ﺍﺱ ﮐﺔ ﻣﺨﺼﻮﺹ ﻋﻘﺎﺋﺪ‬
‫ﻫ‪ Ｓ‬ﺟﻮ ﺗﺤﺮګﮏ ﺑﺎﻃﻨ‪，‬ﺖ ﮐﺎ ﺻﺤﺎﺑﻪ ﮐﺮﺍﻡ ‪y‬ﭘﺮ ﻃﻌﻦ ﻭﺗﺸﻨ‪，‬ﻊ ﮐﺔ ﺭﺍﺳﺘﺔ ﻋﻠﯽ‪ ‬ﮐﺔ‬
‫ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻏﻠﻮ ﮐﺔ ﺑﻌﺪ ﻭﺟﻮﺩ ﻣ‪ Ｓ‬ﺁﺋﺔ ﺑﺎﻟﮑﻞ ﺍﺳﯽ ﻃﺮﺡ ﺑﺎﻃﻨ‪，‬ﺖ ‪ f‬ﺍﭘﻨﯽ ﺍﻟﺤﺎﺩﯼ‬
‫ﺗﻌﻠ‪，‬ﻤﺎﺕ ﮐﻮ ﻏﺎﻟﯽ ﺻﻮﻓ‪，‬ﺎءﻣ‪Ｌ Ｓ‬ﯽ ﭘ‪＋，％‬ﺩګﺎ ﺗ‪％‬ﺎ‪5‬۔‬

‫‪ 4‬ﺻﻮﻓ‪，‬ﻪ ﮐﻮ ﻓﺮﻗﻪ ﮔﺮﺩﺍﻧﻨﺎ ﺑﺆﺓ ﻫﯽ ﺍﭼ‪％‬ﻨﺒﺔ ﺍﻭﺭ ﺣ‪，‬ﺮﺕ ﮐﯽ ﺑﺎﺕ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺳ‪，‬ﺪ‪＄‬ﺎ‬
‫ﺳﺎﺩﻩ ﻋﻘ‪，‬ﺪﻩ ګﻪ ‪ Ｂ‬ﮐﻪ ﻭﻩ ‪Ｌ‬ﯽ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﺳﺔ ﻫ‪ Ｓ‬۔‬

‫‪) 4‬ﺣﺎﺷ‪，‬ﻪ‪:‬ﺩﺍﺋﺮۃ ﺍﻟﻤﻌﺎﺭﻑ ﺍﻻﺳ‪＋‬ﻣ‪，‬ﻪ ﻣ‪ Ｂ Ｓ‬ﮐﻪ ‪”:‬ﺩﻭﺳﺮﯼ ﺻﺪﯼ ﻫﺠﺮﯼ ﻣ‪ Ｓ‬ﭘ‪，‬ﺪﺍ ﻫﻮ‪ f‬ﻭﺍﻟﺔ ﻧﻈﺮګﺎﺗﯽ ﺍﺧﺘ‪＋‬ﻑ ﮐﺎ ﮐﻮﺋﯽ ﺍﺛﺮ ﺗ‪＋‬ﺵ ﮐﺮﻧﺎ‬
‫ﻫﻤﺎﺭﯼ ﺑﺔ ﮐﺎﺭ ﮐﻮﺷﺶ ﻫﻮﮔﯽ ﻧ‪，‬ﺰ ﺍﺑﺮﺍﻫ‪，‬ﻢ ﺑﻦ ﺍﺩ‪ Ａ‬ﮐﻮ ﺍﻥ ﻟﻮﮔﻮﺃ ﻣ‪ Ｓ‬ﺳﺔ ﻧﻬ‪ Ｓ‬ﻣﺎﻥ ﺳﮑﺘﺔ ﮐﻪ ﺟﻦ ﮐﺔ ﻣﺬﻫﺐ ﻭﺣﺪﻭﺩ ﮐﯽ ﺍﺳﺎﺱ ﺩﻧ‪，‬ﺎ‬
‫ﺳﺔ ﺑﺔ ﺭﻏﺒﺘﯽ ﺍﻭﺭ ﻧﻔﺲ ﮐﯽ ﺍﺻ‪＋‬ﺡ ﭘﺮ ‪ Ｂ‬۔‪1/33‬ﻁ‪1933‬ء(‬
‫‪)5‬ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﺗﺎﺭګﺦ ﺍﻻﻣﻢ ‪1/116 :‬ﺍﺯ ﺭﺷ‪，‬ﺪ ﺭﺿﺎ(‬

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‫ﺍﺱ ﺑﺎﺕ ﮐﺔ ﺟﻮﺍﺏ ﻣ‪ Ａ Ｓ‬ﮐﻬ‪ Ｓ‬ﮔﺔ ﮐﻪ ﺍﮔﺮ ﺗﻮ ﺻﻮﻓ‪，‬ﺎءﮐﺎ ګﻪ ﻋﻘ‪，‬ﺪﻩ ‪ Ｂ‬ﮐﻪ ﺍﷲ ﺗﮏ‬
‫ﭘﻬﻨﭽﻨﺔ ﮐﺎ ﺫﺭګﻌﻪ ﮐﺸﻒ ﻭﺫﻭﻕ ﺭﻭﺣﺎ‪ Y‬ﻣﺸﻘ‪ Ｓ‬ﻫ‪ Ｓ‬ﺟﻦ ﮐﯽ ﺍﷲ ‪ f‬ﺩﻟ‪，‬ﻞ ﻧﻬ‪ Ｓ‬ﺍﺗﺎﺭﯼ‬
‫ﺗﻮ ﺑ‪＋‬ﺷﺒﻪ ګﻪ ﻗﺎﺑﻞ ﻣﺬﻣﺖ ﺍﻭﺭ ﺗﻔﺮﻗﻪ ﺑﺎﺯﯼ ‪ Ｂ‬ﺗﻮﺟﻮ ﺣﻠﻮﻝ ﺍﻭﺭﺍﺗﺤﺎﺩ ﮐﯽ ﺑﺎﺕ ﮐﻬﺔ‬
‫ﺍﺱ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﮐ‪，‬ﺎ ﺧ‪，‬ﺎﻝ ‪ Ｂ‬ګﻪ ﺗﻮﺻﺮګﺢ ﮐﻔﺮ ‪ Ｂ‬ﺍﻭﺭ ﻋﻠﻤﺎءﺳﻠﻒ ‪ f‬ﻋﻠﻢ ﮐ‪＋‬ﻡ ﺍﻭﺭ‬
‫ﺍﺱ ﮐﯽ ﺁﺅﻣ‪ Ｓ‬ﺟﺎﺭﯼ ﻫﻮ‪ f‬ﻭﺍﻟﯽ ﺑﺪﻋﺎﺕ ﻭﺗﻔﺮﻗﻪ ﺑﺎﺯﯼ ﮐﯽ ﻣﺬﻣﺖ ﮐﯽ ‪ Ｂ‬ﺍﮔﺮﭼﻪ‬
‫ﺑﻌﺾ ﻋﻠﻤﺎءﺳﻠﻒ ‪ f‬ﺑﻨ‪，‬ﺖ ﺣﺴﻨﻪ ﺩﻓﺎﻉ ﺍﺳ‪＋‬ﻡ ﮐﯽ ﺧﺎﻃﺮ ﺍﺱ ﻣ‪，‬ﺪﺍﻥ ﻣ‪ Ｓ‬ﻗﺪﻡ ‪Ｌ‬ﯽ‬
‫ﺭﮐ‪％‬ﺎ ‪ Ｂ‬ﺗﻮ ﺟﻮ ﻓﻨﺎءﺍﻭﺭ ﺭﻫﺒﺎﻧ‪，‬ﺖ ﮐﺔ ﻧﺎﻡ ﭘﺮ ﻋﺠﻤﯽ ﻃﺮګﻖ ﺗﺼﻮﻑ ﮐﯽ ﺑﺪﻋﺖ ﻧﮑﺎﻟﺔ‬
‫ﺍﻭﺭ ﺭﻗﺺ ﺩﻑ ﭘﺮ ﺍﷲ ﮐﺎ ﺫﮐﺮ ﮐﺮﺓ ﺍﻭﺭ ګﻪ ﺍﻋﺘﻘﺎﺩ ﺭﮐ‪％‬ﺔ ﮐﻪ ﺍﷲ ﺗﮏ ﭘﻬﻨﭽﻨﺔ ﮐﺎ‬
‫ﻣﺤﻤﺪ‪e‬ﮐﯽ ﺍﺗﺒﺎﻉ ﮐﺔ ﺳﻮﺍ ﺍﻭﺭ ﻃﺮګﻘﻪ ‪Ｌ‬ﯽ ‪ Ｂ‬ﺍﺱ ﮐﯽ ﻣﺬﻣﺖ ﮐ‪，‬ﻮﺃ ﻧﻪ ﮐﯽ ﺟﺎﺋﺔ ﻭﻩ ﺗﻮ‬
‫ﮐﺎﻓﺮ ‪ Ｂ‬ﺷ‪，‬ﻄﺎﻥ ﮐﺎ ﺩﻭﺳﺖ ‪ 6Ｂ‬۔‬

‫ﭘ‪％‬ﺮ ﻓﺮﻕ ﮐﺔ ﻋﻨﻮﺍﻥ ﭘﺮ ﻟﮑ‪％‬ﻨﺔ ﻭﺍﻟﺔ ﺑﻌﺾ ﻋﻠﻤﺎءﮐﺎ ﺗﻮګﻬﯽ ﻣﻮﻗﻒ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ ﺍﻣﺎﻡ ﺭﺍﺯﯼ‬
‫ﺍﭘﻨﯽ ﮐﺘﺎﺏ ”ﺍﻋﺘﻘﺎﺩﺍﺕ ﻓﺮﻕ ﺍﻟﻤﺴﻠﻤ‪，‬ﻦ ﻭﺍﻟﻤﺸﺮﮐ‪，‬ﻦ“ﻣ‪ Ｓ‬ﺭﻗﻢ ﻃﺮﺍﺯ ﻫ‪”:Ｓ‬ﺟﺎﻥ ﻟﻮ ﮐﻪ‬
‫ﺍﻣﺖ ﮐﺔ ﻓﺮﻗﺔ ﺑ‪，‬ﺎﻥ ﮐﺮ‪ f‬ﻭﺍﻟﻮﺃ ﮐﯽ ﺍﮐﺜﺮګﺖ ‪ f‬ﺻﻮﻓ‪，‬ﺎءﮐﺎ ﺗﺬﮐﺮﻩ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎﺍﻭﺭ ګﻪ‬
‫ﻏﻠﻄﯽ ‪7“ Ｂ‬۔‬

‫ﺍﺱ ﮐﺔ ﺑﻌﺪ ﺍﻧﻬﻮﺃ ‪ f‬ﺻﻮﻓ‪，‬ﺎءﮐﺔ ﻃﺒﻘﺎﺕ ﻭ ﻓﺮﻗﻮﺃ ﮐﺎ ﺗﺬﮐﺮﻩ ﮐ‪，‬ﺎ ‪ Ｂ‬۔ﻧ‪，‬ﺰ ﺍﺑﻦ ﺍﻟﻨﺪګﻢ‬
‫‪ f‬ﺍﭘﻨﯽ ﮐﺘﺎﺏ ”ﺍﻟﻔﻬﺮﺳﺖ“ﮐﺎ ﭘﺎﻧﭽﻮﺍﺃ ﻣﻘﺎﻟﻪ ”ﺍﻥ ﺳ‪，‬ﺎﺣﻮﺃ‪،‬ﺯﺍ‪Ｆ‬ﻭﺃ ‪،‬ﻋﺒﺎﺩﺕ ﮔﺰﺍﺭﻭﺃ‬
‫ﺍﻭﺭ ﺻﻮﻓ‪，‬ﺎءﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻟﮑ‪％‬ﺎ ‪ Ｂ‬ﺟﻮ ﺧﻄﺮﺍﺕ ﺍﻭﺭ ﻭﺳﺎﻭﺱ ﮐﺔ ﻣﺘﻌﻠﻖ ﮐ‪＋‬ﻡ ﮐﺮﺗﺔ‬
‫ﻫ‪8“Ｓ‬۔‬

‫‪)6‬ﺗﻨﺒ‪，‬ﻪ ﺍﻟﻐﺒﯽ ﺍﺯ ﺑﻘﺎﻋﯽ ﺹ ‪(21 :‬‬

‫‪“7‬۔)ﺍﻋﺘﻘﺎﺩﺍﺕ ﻓﺮﻕ ﺍﻟﻤﺴﻠﻤ‪，‬ﻦ ﺍﺯ ﻓﺨﺮﺍﻟﺪګﻦ ﺭﺍﺯﯼ‪(72:‬‬
‫‪8‬ﻫ‪“Ｓ‬۔)ﺍﻟﻔﻬﺮﺳﺖ ﺍﺑﻦ ﺍﻟﻨﺪګﻢ ‪(260 :‬‬

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‫ﻧ‪，‬ﺰ ﺍﺑﻦ ﺣﺰﻡ ﺍﭘﻨﯽ ﮐﺘﺎﺏ ”ﺍﻟﻔﺼﻞ ‪ Ｑ‬ﺍﻟﻤﻠﻞ ﻭﺍﻟﻨﻤﻞ“ﻣ‪ Ｓ‬ﺍګﮏ ﻓﺼﻞ ﺑﻌﻨﻮﺍﻥ ”ﺍﺱ ﻗﻮﻡ‬
‫ﮐﯽ ﺷﻨﺎﻋﺖ ﺟﻦ ﮐﺔ ﻓﺮﻗﺔ ﻣﻌﺮﻭﻑ ﻧﻬ‪“ Ｓ‬ﺑﺎﻧﺪ‪＄‬ﻨﺔ ﮐﺔ ﺑﻌﺪ ﻓﺮﻣﺎﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ‬
‫‪”:‬ﺻﻮﻓ‪，‬ﺎءﮐﺔ ﺍګﮏ ﮔﺮﻭﻩ ‪ f‬ګﻪ ﺩﻋﻮﯼٰ ﺗﮏ ﮐﺮﺭﮐ‪％‬ﺎ ‪ Ｂ‬ﮐﻪ ﺑﻌﺾ ﺍﻭﻟ‪，‬ﺎءﺗﻤﺎﻡ ﺍﻧﺒ‪，‬ﺎءﺳﺔ‬
‫‪Ｌ‬ﯽ ﺍﻓﻀﻞ ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺟﻮ ﻋﺎﺭﻑ ﺑﺎﷲ ﺑﻦ ﺟﺎﺋﺔ ﺍﺱ ﺳﺔ ﺍﻋﻤﺎﻝ ﺷﺮګﻌﺖ ﺳﺎﻗﻂ‬
‫ﻫﻮﺟﺎﺗﺔ ﻫ‪9“ Ｓ‬۔‬

‫ﻧ‪，‬ﺰ ﻋﺒﺎﺱ ﻣﻦ ﻣﻨﺼﻮﺭ ﺍﻟﺤﻨﺒﻠﯽ ﺍﭘﻨﯽ ﮐﺘﺎﺏ ”ﺍﻟﺒﺮ＠ﻥ ‪ Ｑ‬ﻣﻌﺮﻓ＆ ﻋﻘﺎﺋﺪ ﺍ‪ Ｈ‬ﺍﻻﺩګﺎﻥ“ﻣ‪Ｓ‬‬
‫ﻟﮑ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ‪:‬ﺍﻥ )ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ (ﻣ‪ Ｓ‬ﮐﺴﯽ ‪Ｌ f‬ﯽ ﺷﺪﻭﺯ ﺍﺧﺘ‪，‬ﺎﺭﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎ ﺳﻮﺍﺋﺔ‬
‫ﺍګﮏ ﻓﺮﻗﺔ ﮐﺔ ﺟﺲ ﮐﺎ ﻧﺎﻡ ﺻﻮﻓ‪，‬ﺖ ‪ Ｂ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﺳﺔ ﻗﺮګﺐ ﺑﻨﺘﺔ ﻫ‪ Ｓ‬ﺍﻥ ﻣ‪ Ｓ‬ﺳﺔ‬
‫ﻫ‪ Ｓ‬ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﻋﻘﺎﺋﺪ ﻭﺍﻋﻤﺎﻝ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺔ ﺧ‪＋‬ﻑ ﻫ‪10“ Ｓ‬۔‬

‫ﺑﻈﺎ‪ Ｃ‬ﺍﺱ ﮐﺘﺎﺏ ﮐﺔ ﻣ（ﻟﻒ ‪ f‬ﻏﺎﻟﯽ ﺻﻮﻓ‪，‬ﻮﺃ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﮐﭽ‪ ＃‬ﻧﻬ‪ Ｓ‬ﮐﻬﺎ‪Ｂ‬۔‬

‫ﻟﻔﻆ ﻓﺮﻗﻪ ﺳﺔ ﺗﻤﻬﺎﺭﺍ ﻣﻘﺼﺪ ﺷﺮﻋﺎً ﻣﺬﻣﻮﻡ ﻓﺮﻗﻪ ﺑﺎﺯﯼ ‪ Ｂ‬ﺟﻮ ﺍﺱ ﺍﺳ‪＋‬ﻣﯽ ﺑﻨ‪，‬ﺎﺩ ﺳﺔ‬
‫ﺩﻭﺭﯼ ‪ Ｂ‬ﺟﺲ ﮐﯽ ﻣﺜﺎﻝ ﺍﺟﻠﻪ ﺻﺤﺎﺑﻪ ﻭﺗﺎﺑﻌ‪，‬ﻦ ﺭ‪ Ｂ‬ﻫ‪ Ａ Ｓ‬ﺟﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﮐﭽ‪ ＃‬ﺑﺰﺭﮒ‬
‫ﻫﺴﺘ‪，‬ﺎﺃ ﺍګﺴﯽ ‪Ｌ‬ﯽ ﻫ‪ Ｓ‬ﺟﻮ ﺻﻮﻓ‪，‬ﺖ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﻫﻮﺗﯽ ﻫ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ګﻪ ﭼ‪，‬ﺰ‬
‫ﺻﻮﻓ‪，‬ﺖ ﺳﺔ ﻣﺘﻌﻠﻖ ﻋﻤﻮﻣﯽ ﮔﻔﺘﮕﻮ ﺳﺔ ﻣﺎﻧﻊ ﻧﻬ‪ Ｂ Ｓ‬ﺍﻥ ﻋﻠﻤﺎء‪ f‬ﺗﺮﺑ‪，‬ﺖ ﻧﻔﺲ ﮐﺔ‬
‫ﺣﻮﺍﻟﺔ ﺳﺔ ﺻﻮﻓ‪，‬ﺖ ﮐﺎ ﺻﺮﻑ ﺍګﮏ ﭘﻬﻠﻮ ﺍﺧﺘ‪，‬ﺎﺭﮐ‪，‬ﺎ ﺟﻮ ﮐﻪ ﺍﻥ ﮐﯽ ﻏﻠﻄﯽ ‪ Ｂ‬ﺑﻬﺮ‬
‫ﺣﺎﻝ ﻭﻩ ﺑﺎﻃﻞ ﺍﻭﺭ ﮐﻔﺮ ﻣ‪ Ｓ‬ﻣﺒﺘ‪ ＋‬ﮐﺮﺩګﻨﺔ ﻭﺍﻟﯽ ﻣﻨﺤﺮﻑ ﺻﻮﻓ‪，‬ﺖ ﻣ‪ Ｓ‬ﺩﺍﺧﻞ ﻧﻬ‪Ｓ‬‬
‫ﻫﻮﺋﺔ ﺍګﺴﺔ ﻫﯽ ﻣﺮﺟﺌﻪ ‪Ｌ‬ﯽ ﻣﺨﺘﻠﻒ ﻓﺮﻗﻮﺃ ﻣ‪ Ｓ‬ﺗﻘﺴ‪，‬ﻢ ﻫﻮﺋﺔ ﺍﻭﺭ ﺑﻌﺾ ﻋﻠﻤﺎءﺣﻖ ‪Ｌ‬ﯽ‬
‫ﺍﻥ ﮐﺎ ﺷﮑﺎﺭ ﺑﻨﺔ ﺳﻮ ﺟﺐ ‪ Ａ‬ﺻﻮﻓ‪，‬ﺖ ﮐﻮ ﺍګﮏ ﺍګﺴﺔ ﻓﺮﻗﺔ ﮐﺔ ﻃﻮﺭ ﭘﺮ ﻟ‪ Ｓ‬ﮔﺔ ﺟﻮ‬
‫ﻣﻨﻬﺞ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﺳﺔ ﺯګﺎﺩﻩ ﺩﻭﺭ ‪ Ｂ‬ﺗﻮ ﺍﺱ ﮐﺎ ګﻪ ﻣﻌﻨﯽ ﻧﻬ‪ Ｓ‬ﮐﻪ ﺻﻮﻓ‪，‬ﺖ‬
‫ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ‪ Ｃ‬ﺷﺨﺺ ﮔﻤﺮﺍﻩ ﺍﻭﺭ ﻣﻨﺤﺮﻑ ‪ Ｂ‬ﻣﻤﮑﻦ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺑﺆﺓ ﻋُﺒَّﺎﺩ ﻣ‪Ｓ‬‬

‫‪)9‬ﺍﻟﻔﺼﻞ ‪ Ｑ‬ﺍﻟﻤﻠﻞ ﻭﺍﻟﻨﻤﻞ ‪(4/226 :‬‬

‫‪) 10‬ﻣﻘﺪﻣ＆ ﮐﺘﺎﺏ ﺍﻋﺘﻘﺎﺩﺍﺕ ﻓﺮﻕ ﺍﻟﻤﺴﻠﻤ‪，‬ﻦ ‪(11:‬‬

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‫ﺷﺎﻣﻞ ﻫﻮ ﻟ‪，‬ﮑﻦ ﺍﺳ‪＋‬ﻡ ﮐﺔ ﺟﺎﻣﻊ ﺍﻭﺭ ﻣﮑﻤﻞ ﭘﻬﻠﻮﺃ ﻣ‪ Ｓ‬ﺳﺔ ﮐﺴﯽ ﺍګﮏ ﭘﻬﻠﻮ ﮐﺔ‬
‫ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﺍﺱ ﻣ‪ Ｓ‬ﮐﻤﯽ ﺭﻩ ﮔﺌﯽ ﻫﻮ ﺍﻭﺭ ﻣﺴﻠﻤﺎﻥ ﻣ‪ Ｓ‬ﺳﻨﺖ ﺳﺔ ﺩﻭﺭﯼ ﮐﺔ ﺑﻘﺪﺭ‬
‫ﻧﻘﺺ ﭘ‪，‬ﺪﺍ ﻫﻮﺟﺎﺗﺎ ‪Ｂ‬۔‬

‫‪ Ａ 5‬ﺍﺱ ﺑﺎﺕ ﮐﺎ ﺍﻧﮑﺎﺭﻧﻬ‪ Ｓ‬ﮐﺮﺭ‪ Ｂ‬ﮐﻪ ﺭﻭﺣﺎ‪ Y‬ﭘﻬﻠﻮ ﻣ‪ Ｓ‬ﺍﺑﺘﺪﺍﺋﯽ ﺻﻮﻓ‪，‬ﺖ ﮐﯽ‬
‫ﺍﻋﻤﺎﻝ ﻗﻠﻮﺏ‪،‬ﺍﺧ‪＋‬ﺹ ﻭﺗﻮﮐﻞ ﻭﺍﻧﺎﺑﺖ ﻭﺧﺸ‪，‬ﺖ ﺍﻟٰﻬﯽ ﺍﻟﯽ ﺍﷲ ﺗﻌﺎﻟﯽٰ ﻣ‪ Ｓ‬ﺗﺰﮐ‪，‬ﻪ‬
‫ﮐﺔ ﻣﺘﻌﻠﻖ ﮔﻔﺘﮕﻮ ﻣﺘﺎﺛﺮ ﮐﻦ ﺭﻫﯽ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ٓ Ｓ‬ﺍﻧﻬﻮﺃ ‪ f‬ﺗﺸﺪﺩ‬
‫ﺍﺧﺘ‪，‬ﺎﺭﮐ‪，‬ﺎ ﺍﻭﺭ ﺍګﺴﯽ ﺭﺍ‪Ｆ‬ﺍﺭګﻮﺃ ﻣ‪ Ｓ‬ﺟﺎﮔ‪％‬ﺴﺔ ﺟﻦ ﻣ‪ Ｓ‬ﺍﻥ ﺳﺔ ﺍﻓﻀﻞ ﻟﻮﮒ‬
‫ﺩﺍﺧﻞ ﻧﻪ ﻫﻮﺋﺔ ﺍګﺴﺔ ﻫﯽ ‪ Ａ‬ګﻪ ‪Ｌ‬ﯽ ﻣﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﺱ ﮐﺔ ﻣﻘﺎﺑﻞ ﺟﺎﻧﺐ ﺍګﺴﺔ‬
‫ﻟﻮﮒ ‪Ｌ‬ﯽ ﻫ‪ Ｓ‬ﺟﻦ ﮐﺔ ﺩﻝ ﺑﺆﺓ ﻫﯽ ﺳﺨﺖ ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﺗﻮګﻪ ‪Ｌ‬ﯽ ﺳﻨﺖ ﺳﺔ ﺧﺮﻭﺝ‬
‫‪ Ｂ‬ﺑﻠﮑﻪ ګﻪ ﺍﻥ ګﻬﻮﺩګﻮﺃ ﮐﺔ ﻣﺸﺎﺑﻪ ‪ Ｂ‬ﺟﻦ ﮐﺔ ﺩﻟﻮﺃ ﮐﻮ ﺍﷲ ‪ f‬ﭘﺘ‪％‬ﺮﻭﺃ ﺳﺔ ‪Ｌ‬ﯽ‬
‫ﺳﺨﺖ ﻗﺮﺍﺭ ﺩګﺎ ‪ Ｂ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﻋﻠﻢ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻋﺒﺎﺩﺕ ﮐﺮ‪ f‬ﻣ‪ Ｓ‬ﻧﺼﺮﺍﻧ‪，‬ﺖ ﮐﯽ‬
‫ﻣﺸﺎﺑﻬﺖ ‪ Ｂ‬ﺟﺒﮑﻪ ﻣﻄﻠﻮﺏ ﺗﻮﺳﻂ ﻭﺍﻋﺘﺪﺍﻝ ‪ Ｂ‬ګﻌﻨﯽ ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﺎ ﺭﺍﺳﺘﻪ ﺟﻦ ﭘﺮ‬
‫ﺍﷲ ‪ f‬ﺍﻧﻌﺎﻡ ﮐﺌﺔ ﺳﻮ ‪ Ａ‬ﺍﻥ ﻟﻮﮔﻮﺃ ﻣ‪，‬ﺃﻨﻪ ﺑﻨ‪ Ｓ‬ﺟﻦ ﭘﺮ ﻏﻀﺐ ﮐ‪，‬ﺎ ﮔ‪，‬ﺎ ﺟﻮﮐﻪ‬
‫ګﻬﻮﺩﯼ ﻫ‪ Ｓ‬ﺍﻭﺭﻧﻪ ﻫﯽ ﺍﻥ ﻟﻮﮔﻮﺃ ﻣ‪ Ｓ‬ﺟﻮ ﮔﻤﺮﺍﻩ ﻫﻮﺋﺔ ﺟﻮ ﮐﻪ ﻋ‪，‬ﺴﺎﺋﯽ ﻫ‪ Ｓ‬۔‬

‫‪ 6‬ﺗﺼﻮﻑ ﺍﭘﻨﺔ ﺍﺻﻄ‪＋‬ﺣﯽ ﻣﻌﻨﯽ ﻣ‪ Ｓ‬ﺟﺲ ﮐﺔ ﻣﺘﻌﻠﻖ ‪ f Ａ‬ﻟﮑ‪％‬ﺎ ‪ Ｂ‬ﻭﻩ ﺁﺝ ﺗﮏ‬

‫ﻣﻮﺟﻮﺩ ‪ Ｂ‬ﺍﻭﺭ ﻧﺴﻞ ﺍﺳ‪＋‬ﻣﯽ ﮐﯽ ﺗﺮﺑ‪，‬ﺖ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺔ ﻣﻨﻔﯽ ﺍﺛﺮﺍﺕ ﺑﺆﺓ ﻭﺍﺿﺢ‬
‫ﻫ‪ Ｓ‬ﻣﺜ‪ ً＋‬ﺷ‪，‬ﺦ ﮐﯽ ﺑﻨﺪﮔﯽ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻟﺌﺔ ﮔﺮﭘﺆ‪ f‬ﮐﯽ ﺗﺮﺑ‪，‬ﺖ ﺍﻭﺭ ‪ Ｃ‬ﻧﺎﻣﻌﻘﻮﻝ‬
‫ﮐﯽ ﺗﺼﺪګﻖ ﮐﺮﺩګﻨﺔ ﮐﯽ ﺗﺮﺑ‪，‬ﺖ ﺣﻘ‪，‬ﻘﺘﺎً ګﻪ ﺑﺆﯼ ﻫﯽ ﺩﺭﺩﻧﺎﮎ ﺩﺍﺳﺘﺎﻥ ‪ Ｂ‬ﮐﻪ‬
‫ﻟﻮﮔﻮﺃ ﻣ‪ Ｓ‬ﺩﺟﺎﻝ ﺍﻭﺭ ﮐﺬﺍﺏ ﻫ‪ Ｓ‬ﺟﻦ ﮐﺔ ﭘ‪，‬ﭽ‪％‬ﺔ ﭼﻠﻨﺔ ﻭﺍﻟﻮﺃ ﻣ‪ Ｓ‬ﻋﻠﻤﯽ ﻭﻏ‪，‬ﺮ‬
‫ﻋﻠﻤﯽ ګﻮﻧ‪，‬ﻮﺭﺳ＂‪，‬ﻮﺃ ﮐﺔ ﻃﻠﺒﺎءﮐﯽ ﺍﮐﺜﺮګﺖ ‪ Ｂ‬ﺍﻟﺒﺘﻪ ﻋﻮﺍﻡ ﻣﺤﻔﻮﻅ ‪ Ｂ‬ګﻪ ﻋﻮﺍﻡ‬
‫ﮐﺎﺍﻧﺼﺎﻑ ‪ Ｂ‬۔ﺍﺳﯽ ﺻﻮﻓ‪，‬ﺎﻧﻪ ﺗﺮﺑ‪，‬ﺖ ‪ f‬ﻧﻮﺟﻮﺍﻧﻮﺃ ﮐﻮ ﺍﻥ ﮐﺔ ＠ﺗ‪％‬ﻮﺃ ﮐﺎ ﮐ‪％‬ﻠﻮﻧﺎ‬

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‫ﺑﻨﺎﺩګﺎ ‪ Ｂ‬ﻭﻩ ‪ Ｃ‬ﻟﻤﺤﺔ ﺍﭘﻨﺔ ﺷ‪，‬ﺦ ﮐﺔ ﺣﮑﻢ ګﺎ ﺍﺱ ﮐﺔ ＠ﺗ‪％‬ﻮﺃ ﮐﺴﯽ ﺧﺮﻕ ﻋﺎﺩﺕ‬
‫ﻣﻌﺠﺰﺓ ﮐﺔ ﺻﺎﺩﺭ ﻫﻮ‪ f‬ﮐﺔ ﻣﻨﺘﻈﺮ ﺭﻫﺘﺔ ﻫ‪ Ｓ‬۔‬

‫ﺍﺑﻦ ﻋﻘ‪，‬ﻞ‪‬ﺻﻮﻓ‪，‬ﻮﺃ ﺍﻭﺭ ﻣﺘﮑﻠﻤ‪，‬ﻦ )ﻓ‪＋‬ﺳﻔﻪ(ﮐﺔ ﺧﻄﺮﺍﺕ ﺳﺔ ﺁﮔﺎﻩ ﮐﺮﺗﺔ ﻫﻮﺋﺔ‬

‫ﻓﺮﻣﺎﺗﺔ ﻫ‪”: Ｓ‬ﺷﺮګﻌﺖ ﮐﺔ ﻟﺌﺔ ﺻﻮﻓ‪，‬ﻮﺃ ﺍﻭﺭ ﻣﺘﮑﻠﻤ‪，‬ﻦ ﺳﺔ ﺯګﺎﺩﻩ ﻧﻘﺼﺎﻥ ﺩﻩ ﺍﻭﺭ ﮐﻮﺋﯽ‬
‫ﻧﻬ‪ Ｓ‬ګﻪ ﻣﺘﮑﻠﻤ‪，‬ﻦ ﻟﻮﮔﻮﺃ ﮐﺔ ﻋﻘﺎﺋﺪﺍﻥ ﮐﯽ ﻋﻘﻠﻮﺃ ﻣ‪ Ｓ‬ﺷﺒﻬﺎﺕ ﺍﻭﺭ ﻭ‪ Ａ‬ﭘ‪，‬ﺪﺍ ﮐﺮﮐﺔ‬
‫ﺧﺮﺍﺏ ﮐﺮﺩګﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺻﻮﻓ‪，‬ﺎءﺍﻋﻤﺎﻝ ﺑﺮﺑﺎﺩ ﺍﻭﺭ ﺩګﻨﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﻣﻨﻬﺪﻡ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﻮ‬
‫ﮐﻬﺘﺎ ﻫﻮ ﮐﻪ ﻣﺠ‪％‬ﺔ ﻣ‪，‬ﺮﺓ ﺩﻝ ‪ f‬ﻣ‪，‬ﺮﺓ ﺭﺏ ﺳﺔ ﺑ‪，‬ﺎﻥ ﮐ‪，‬ﺎ ﮔﻮګﺎ ﺍﺱ ‪ f‬ﺭﺳﻮﻝ‬
‫ﺍﷲ‪‬ﺳﺔ ﺍﻇﻬﺎﺭ ﺑﺮﺍءﺕ ﮐﺮﺩګﺎ ﻣ‪ Ｓ‬ﺍﻥ ﺩﻭﻧﻮﺃ ﮐﺔ ﻃﺮګﻘﻮﺃ ﺳﺔ ﺧﻮﺏ ﻭﺍﻗﻒ ﻫﻮﺃ‬
‫ﻣﺘﮑﻠﻤ‪，‬ﻦ ﮐﺎ ﻣﻘﺼﺪ ﺷﮏ ﭘ‪，‬ﺪﺍ ﮐﺮﻧﺎ ﺍﻭﺭ ﺻﻮﻓ‪，‬ﻮﺃ ﮐﺎ ﻣﻘﺼﺪ ﺑﮑﻮﺍﺱ ﺑﮑﻨﺎ ‪11 Ｂ‬۔‬

‫‪Ｃ‬ﺟﮕﻪ ﺻﻮﻓ‪，‬ﺎءﻣﺴﻠﺴﻞ ﻧﺴﻞ ﺍﺳ‪＋‬ﻣﯽ ﮐﺔ ﻋﻘﺎﺋﺪﻭﺍﻋﻤﺎﻝ ﮐﯽ ﺧﺮﺍ‪ Ｋ‬ﮐﺎ ﺑﺎﻋﺚ ﺭ‪Ｂ‬‬

‫ﻫ‪ Ｓ‬ﭼﻨﺎﻧﭽﻪ ﺍﻥ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻟﮑ‪％‬ﻨﺎ ﺿﺮﻭﺭﯼ ‪ Ａ Ｂ‬ﺍﻥ ﺷﺎءﺍﷲ ﺍﻥ ﮐﺔ ﺣﻘﺎﺋﻖ ﻟﻮﮔﻮﺃ‬
‫ﺳﺔ ﭼ‪％‬ﭙﺎﺋ‪ Ｓ‬ﮔﺔ ﻧﻬ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ﺟ‪，‬ﺴﺎ ﮐﻪ ‪ Ｃ‬ﮔﺮﻭﻩ ﺍﻭﺭ ‪ Ｃ‬ﻓﺮﻗﻪ ﺻﺮﻑ ﺧﻮﺩ ﮐﻮ ﻫﯽ ﺣﻖ‬
‫ﭘﺮ ﺳﻤﺠ‪％‬ﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﺟﻮ ﮐﭽ‪ ＃‬ﺍﺱ ﮐﺔ ﭘﺎﺱ ﻫﻮﺗﺎ ‪ Ｂ‬ﺍﺱ ﭘﺮ ﺭﺍﺿﯽ ﺍﻭﺭ ﻗﺎﻧﻊ ﻫﻮﺗﺎ ‪ Ｂ‬ﺍﺳﯽ‬
‫ﻃﺮﺡ ګﻪ ‪Ｌ‬ﯽ ﺧﻮﺩ ﮐﻮ ﺍﻓﻀﻞ ﻣﺨﻠﻮﻕ ﺍﻭﺭ ﺍﷲ ﮐﺔ ﻣﻨﺘﺨﺐ ﺩﻭﺳﺖ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪Ｓ‬‬
‫ﮐﺎ ﺍﻋﺘﻘﺎﺩ ﺗ‪％‬ﺎ ﮐﻪ ﺗﺰﮐ‪，‬ﻪ ﻧﻔﺲ ﮐﺎ ﺍﺱ ﮐﺔ ﺳﻮﺍ ﺍﻭﺭ ﮐﻮﺋﯽ ﺭﺍﺳﺘﻪ ﻧﻬ‪ Ｓ‬۔‬ ‫‪12‬‬
‫ﻏﺰﺍﻟﯽ‬

‫‪)11‬ﺗﻠﺒ‪，‬ﺲ ﺍﺑﻠ‪，‬ﺲ‪(375:‬‬
‫‪) 12‬ﻏﺰﺍﻟﯽ ﮐﺎ ﻧﺎﻡ ﺍﺑﻮﺣﺎﻣﺪ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺍﻟﻄﻮﺳﯽ ﺍﻟﻐﺰﺍﻟﯽ ﺗ‪％‬ﺎ ﺍﻣﺎﻡ ﺣﺮﻣ‪，‬ﻦ ﺳﺔ ﻓﻘﻪ ﺳ‪，‬ﮑ‪％‬ﯽ ﻋﻠﻢ ﮐ‪＋‬ﻡ ﻭﺟﺪﺍﻝ ﻣ‪ Ｓ‬ﻣﻬﺎﺭﺕ‬
‫ﺣﺎﺻﻞ ﮐﯽ ﺍﺑﻦ ﺳ‪，‬ﻨﺎءﺍﻭﺭ ﺍﺧﻮﺍﻥ ﺍﻟﺼﻔﺎ ﮐﯽ ﮐﺘﺐ ﺳﺔ ﻣﺘﺎﺛﺮ ﺗ‪％‬ﺔ ﭘ‪％‬ﺮ ګﻪ ﭼ‪％‬ﻮﺅ ﮐﺮ ﺻﻮﻓ‪，‬ﺖ ﮐﯽ ﻃﺮﻑ ﻣﺎﺋﻞ ﻫﻮﮔﺌﺔ ﺍﺫﮐ‪，‬ﺎءﻣ‪ Ｓ‬ﺳﺔ ﺗ‪％‬ﺔ‬
‫ﺍﻧﺘﻬﺎﺋﯽ ﺫﻫ‪，‬ﻦ ﻭﻓﻄ‪，‬ﻦ ﺗ‪％‬ﺔ ﺍﺳﯽ ﻟﺌﺔ ﺍﻥ ﻣ‪ Ｓ‬ﺑ‪，‬ﮏ ﻭﻗﺖ ﻓﻘﻪ ﺳﺔ ﺷﻐﻒ ‪،‬ﺁﺩﺍﺏ ﺷﺮﺡ ﮐﺎ ﺍﻟﺘﺰﺍﻡ ﺍﻭﺭ ﻓﻠﺴﻔﻪ ﮐ‪＋‬ﻡ ﻭﺻﻮﻓ‪，‬ﺖ ﻣ‪＋‬ﺣﻈﻪ ﮐﺌﺔ‬
‫ﺟﺎﺳﮑﺘﺔ ﻫ‪ Ｓ‬ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺔ ﺍﻧﺘﻬﺎﺋﯽ ﮐﺆﻭﺓ ﺍﻟﻔﺎﻅ ﺗ‪％‬ﺔ ﺟﻦ ﻣ‪ Ｓ‬ﻭﻩ ﺳﺮ ﮐﺔ ﺑﻞ ﮔﺮﭘﺆﺓ ﻫ‪ Ｓ‬ﺍﻥ ﮐﯽ ﻓﻘﻪ ‪،‬ﺗﺼﻮﻑ ﺍﻭﺭ ﻓ‪＋‬ﺳﻔﻪ ﭘﺮ ﺭﺩ‬
‫ﻣ‪ Ｓ‬ﻣﺸﻬﻮﺭ ﺗﺎﻟ‪，‬ﻔﺎﺕ ﻫ‪ Ｓ‬ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ) ﺳ‪，‬ﺮ ﺍﻋ‪＋‬ﻡ ﺍﻟﻨﺒ‪＋‬ء‪(19/322:‬ﺍﻧﻬﻮﺃ ‪ f‬ﺍﻥ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺟﻮ ﻋﻠﻤﺎءﮐﺔ ﺍﻗﻮﺍﻝ ﻧﻘﻞ ﮐ‪，‬ﺔ ﻫ‪ Ｓ‬ﻭﻩ‬
‫ﺍﻧﺼﺎﻑ ﮐﺮ‪ f‬ﻣ‪ Ｓ‬ﺍﻥ ﮐﺎ ﻣﺒﺎﻟﻐﻪ ‪ Ｂ‬ﺍﻥ ﮐﯽ ﻭﻓﺎﺕ ‪505‬ﻫﺠﺮﯼ ﻣ‪ Ｓ‬ﻃﻮﺱ ﺷﻬﺮ ﻣ‪ Ｓ‬ﻫﻮﺋﯽ(‬

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‫ﮔﻮګﺎﮐﻪ ﻭﻩ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ګﺎ ﺍ‪ Ｈ‬ﺍﻟﺤﺪګﺚ ﮐﺎ ګﺎ ﺍ‪ Ｈ‬ﻋﻠﻢ ﻭﻋﻤﻞ ﺍﻭﺭ ﺍﻣﺎﻡ ﺍﺣﻤﺪ‬
‫ﺑﻦ ﺣﻨﺒﻞ ﺍﻭﺭ ﺍﻣﺎﻡ ﻋﺒﺪﺍﷲ ﺑﻦ ﻣﺒﺎﺭﮎ ﺟ‪，‬ﺴﺔ ﻋﺒﺎﺩﺕ ﮔﺰﺍﺭﻭﺃ ﺍﻭﺭ ﺍﺋﻤﻪ ﻓﻘﻪ ﻭﺣﺪګﺚ‬
‫ﺟ‪，‬ﺴﺔ ﻧﺎﻣﻮﺃ ﺳﺔ ﻭﺍﻗﻒ ‪Ｌ‬ﯽ ﻧﻪ ﺗ‪％‬ﺔ ﺟﺐ ﮐﻪ ګﻪ ﺑﻬﺖ ﻫ‪13Ｓ‬۔‬

‫ﻧ‪，‬ﺎ ﭘﺆ‪＄‬ﻨﺔ ﻭﺍﻻ ﻏﺰﺍﻟﯽ ﺍﻭﺭ ﺣﺎﺭﺙ ﻣﺤﺎﺳﺒﯽ‪ 14‬ﮐﯽ ﮐﺘﺎﺑ‪ Ｓ‬ﭘﺆځ ﮐﺮ ﺳﻤﺠ‪％‬ﻨﺔ ﻟﮕﺘﺎ ‪ Ｂ‬ﮐﻪ‬
‫ﺍﺱ ﮐﺔ ﺳﻮﺍ ﺍﻭﺭﮐﻮﺋﯽ ﺭﺍﺳﺘﻪ ﻣﻤﮑﻦ ﻫﯽ ﻧﻬ‪ Ｓ‬ﺟﺒﮑﻪ ﺣﻘ‪，‬ﻘﺖ ﺍﭘﻨﯽ ﺟﮕﻪ ﺑﺮﻗﺮﺍﺭ ‪Ｂ‬‬
‫ﺟ‪，‬ﺴﺔ ﻧﺼﻒ ﺍﻟﻨﻬﺎﺭ ﮐﺎ ﺩﻣﮑﺘﺎ ﺳﻮﺭﺝ ‪ Ｃ‬ﺍﺱ ﺷﺨﺺ ﮐﻮ ﺭﻭﺷﻨﯽ ﺩګﺘﺎ ‪ Ｂ‬ﺟﺲ ﮐﺎ‬
‫ﻣﻘﺼﺪ ﻧ‪，‬ﮏ ﻫﻮ ﻋﻠﻢ ﮐﺎ ﻃﺎﻟﺐ ﻫﻮ ﺍﻭﺭ ﺻﺮﺍﻁ ﻣﺴﺘﻘ‪，‬ﻢ ﮐﻮ ﺭﺍﺳﺘﻪ ﺑﻨﺎﺋﺔ۔‬

‫ﺁﺧﺮ ﻣ‪ Ａ Ｓ‬ﺍﷲ ﺳﺔ ﺩﻋﺎﮔﻮ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺻﻮﻓ‪，‬ﺖ ﮐﯽ ﺍﺑﺘﺪﺍءﻭﺍﺭﺗﻘﺎءﭘ‪，‬ﺶ ﮐﺮ‪ f‬ﻣ‪Ｃ Ｓ‬‬

‫ﻃﺮﺡ ﮐﺔ ﺗﻌﺼﺐ ﺍﻭﺭ ﺟﺎﻧﺒﺪﺍﺭﯼ ﺳﺔ ﻣﺤﻔﻮﻅ ﺭﮐ‪％‬ﺔ ۔ﺁﻣ‪，‬ﻦ‬

‫ﻭﺍﷲ ﻣﻦ ﻭﺭﺍءﺍﻟﻘﺼﺪ ﻭﺍﻟﺤﻤﺪ ﻟ ّﻠٰﻪ ﺭﺏ ﺍﻟﻌﺎﻟﻤ‪，‬ﻦ۔‬

‫‪)13‬ﺣﺎﺷ‪，‬ﻪ‪:‬ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﻏﺰﺍﻟﯽ ﮐﯽ ﮐﺘﺎﺏ ﺍﻟﻤﻨﻘﺬ ﻣﻦ ﺍﻟﻀ‪＋‬ﻝ ﺍﺱ ﻣ‪ Ｓ‬ﺍﻧﻬﻮﺃ ‪ f‬ﻗﺴﻢ ﮐ‪％‬ﺎﺋﯽ ‪ Ｂ‬ﺣﻖ ﺗﮏ ﻟﺔ ﺟﺎ‪ f‬ﻭﺍﻟﺔ ﭼﺎﺭ ﻫ‪Ｓ‬‬
‫‪:(1):‬ﻓﻠﺴﻔﻪ۔)‪:(2‬ﮐ‪＋‬ﻡ۔)‪:(3‬ﺍﻣﺎﻡ ﻣﻌﺼﻮﻡ۔)‪:(4‬ﮐﺸﻒ۔ﭘ‪％‬ﺮ ﺁﺧﺮﯼ ﺳﺔ ﻫﯽ ﺣﻖ ﮐﺔ ﺩﻟ‪，‬ﻞ ﮐﺔ ﻃﻮﺭ ﭘﺮ ﺭﺍﺿﯽ ﻫﻮﺋﺔ(‬
‫‪)14‬ﺣﺎﺷ‪，‬ﻪ‪:‬ﺍﺱ ﮐﺎ ﻧﺎﻡ ﺣﺎﺭﺙ ﺑﻦ ﺍﺳﺪﺍﻟﻤﺤﺎﺳﺒﯽ ﺍﻟﺒﻐﺪﺍﺩﯼ ‪ Ｂ‬ﺍﺱ ﮐﯽ ﺯ‪ Ｆ‬ﺳﺔ ﻣﺘﻌﻠﻖ ﺑﻬﺖ ﺳﯽ ﺗﺎﻟ‪，‬ﻔﺎﺕ ﻫ‪ Ｓ‬ﻋﻠﻢ ﮐ‪＋‬ﻡ ﻣ‪ Ｓ‬ﻣﺸﻐﻮﻟ‪，‬ﺖ‬
‫ﮐﺔ ﺳﺒﺐ ﺍﭘﻨﺔ ﺑﺎﭖ ﮐﺎ ﺗﺮﮐﻪ ﭼ‪％‬ﻮﺅ ﺩګﺎ ﺗ‪％‬ﺎ ﺍﻣﺎﻡ ﺍﺑﻮﺯﺭﻋﻪ ﺍﻟﺮﺍﺯﯼ ﺳﺔ ﺍﺱ ﮐﯽ ﮐﺘﺐ ﮐﺔ ﻣﺘﻌﻠﻖ ﭘﻮﭼ‪％‬ﺎ ﮔ‪，‬ﺎ ﺗﻮ ﺍﻧﻬﻮﺃ ‪ f‬ﺭﻭﮐﺎ ﺍﻭﺭ‬
‫ﻓﺮﻣﺎګﺎ‪”:‬ﺗﻢ ﭘﺮ ﺣﺪګﺚ ﻻﺯﻡ ‪ Ｂ‬ﮐ‪，‬ﺎ ﺗﻢ ﺗﮏ ګﻪ ﺑﺎﺕ ﮐﺒ‪％‬ﯽ ﭘﻬﻨﭽﯽ ﮐﻪ ﻣﺎﻟﮏ ګﺎ ﺛﻮﺭﯼ ګﺎ ﺍﻭﺯﺍﻋﯽ ‪ f‬ﺧﻄﺮﺍﺕ ﺍﻭﺭ ﻭﺳﻮﺳﻮﺃ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪Ｓ‬‬
‫ﻟﮑ‪％‬ﺎ ﻫﻮ؟“ﺍﺱ ﮐﺎﺍﻧﺘﻘﺎﻝ ‪143‬ﻫﺠﺮﯼ ﻣ‪ Ｓ‬ﻫﻮﺍ ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ )ﺻﻔ＆ ﺍﻟﺼﻔﻮۃ ‪،2/367:‬ﺳ‪，‬ﺮ ﺍﻋ‪＋‬ﻡ ﺍﻟﻨﺒ‪＋‬ء‪(2/110:‬‬

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 ‫ﭘﻬ‪＋‬ﺑﺎﺏ‬

‫ﺻﻮﻓ‪，‬ﺖ ﮐﯽ ﺗﺮ‪Ｒ‬‬
‫ﻣﻘﺪﻣﻪ‬

‫ﺻﻮﻓ‪，‬ﺖ ﺍګﮏ ﺍګﺴﺎ ﻣﺴﺘﻘﻞ ﺍﻭﺭ ﻣﻤﺘﺎﺯ ﻓﺮﻗﻪ ﻧﻬ‪ Ｓ‬ﮐﻪ ﺳﺎﻝ ﮐﺔ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﺇ‪＄‬ﻮﻧﺈ‪＄‬ﻨﺔ‬
‫ﻭﺍﻟﺔ ﮐﻮ ﺍﻥ ﮐﯽ ﺗﺮ‪ Ｒ‬ﮐﺔ ﺍﺩﻭﺍﺭ ﻣﻞ ﺟﺎﺋ‪ Ｓ‬ﺑﻠﮑﻪ ګﻪ ﺍګﺴﺎ ﺑﺔ ﺑُﻨﺎ ﻓﺮﻗﻪ ‪ Ｂ‬ﺟﺲ ﮐﯽ‬
‫ﮐﻮﺋﯽ ﻣﺘﻌ‪，‬ﻦ ﺷﮑﻞ ﻧﻬ‪ Ｂ Ｓ‬ﺍﻥ ﮐﯽ ﺍﻓﮑﺎﺭ ﮐﺔ ﺣﺎﻣﻠ‪，‬ﻦ ﻣ‪ Ｓ‬ﺑﻌﺾ ﻓﻘﻬﺎء‪Ｌ‬ﯽ ﻫ‪ Ｓ‬ﺍﻭﺭ‬
‫ﺍﻥ ﮐﯽ ﺑﺪﻋﺎﺕ ﮐﺔ ﻗﺎﺋﻞ ﺑﻌﺾ ﺍګﺴﺔ ‪Ｌ‬ﯽ ﻫ‪ Ｓ‬ﺟﻮ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﺳﺔ ﻧﺴﺒﺖ ﮐﺎ ﺩﻋﻮﯼٰ‬
‫ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ګﻬﯽ ﭼ‪，‬ﺰ ﻣﺤﻘﻖ ﮐﺔ ﻟﺌﺔ ﻣﺸﮑﻞ ﭘ‪，‬ﺪﺍﮐﺮﺩګﺘﯽ ‪ Ｂ‬ﺍﮔﺮ ﻭﻩ ﺻﻮﻓ‪，‬ﺖ ﮐﺔ‬
‫ﺍﺩﻭﺍﺭ ﻭﻣﺮﺍﺣﻞ ﮐﺎ ﺑﺎﺭګﮏ ﺑ‪，‬ﻨﯽ ﺳﺔ ﺟﺎﺋﺰﻩ ﻟ‪，‬ﻨﺎ ﭼﺎﻫﺘﺎ ﻫﻮ ﭼﻨﺎﻧﭽﻪ ‪ Ａ‬ﺻﺪګﻮﺃ ﮐﺔ ﺍﻋﺘﺒﺎﺭ‬
‫ﺳﺔ ﺍﻥ ﻣﺮﺍﺣﻞ ﮐﺔ ﺑﻨ‪，‬ﺎﺩﯼ ﺧﻄﻮﻁ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺑﺆﯼ ﺑﺆﯼ ﺍﻓﮑﺎﺭ ﮐﺔ ﻇﻬﻮﺭ ﮐﻮ )ﮐﻪ‬
‫ﺟﻨﻬ‪ Ｓ‬ﻣﺤﻘﻖ ﺍﻥ ﮐﺔ ﻣﺮﺍﺣﻞ ﻣ‪ Ｓ‬ﺳﺔ ﺍګﮏ ﻣﺮﺣﻠﻪ ﺷﻤﺎﺭ ﮐﺮﺳﮑﺘﺎ ‪( Ｂ‬ﺑ‪，‬ﺎﻥ ﮐﺮ‪ f‬ﮐﯽ‬
‫ﮐﻮﺷﺶ ﮐﺮګﺄ ﮔﺔ ګﻪ ﺍګﺴﺎ ﺍﺭﺗﻘﺎء‪ Ｂ‬ﺟﺲ ﻣ‪ Ｓ‬ﺗﺎﺭګﺦ ﻓﮑﺮ ﮔﺈﻣﺈ ‪ Ｂ‬ﺍﺱ ﺗﻔﺮﻕ ﮐﯽ‬
‫ﺑﻨ‪，‬ﺎﺩﯼ ﮐﺆګﻮﺃ ﮐﻮ ﺍﻟﮓ ﺍﻟﮓ ﮐﺮﻧﺎ ﺍﺱ ﻭﻗﺖ ﺳﺔ ﻟﺔ ﮐﺮ ﺁﺝ ﺗﮏ ﺍﻧﺘﻬﺎﺋﯽ ﻣﺸﮑﻞ ‪Ｂ‬۔‬

‫‪ f Ａ‬ﺻﻮﻓ‪，‬ﺖ ﮐﺔ ﺍﺭﺗﻘﺎﺋﯽ ﻣﺮﺍﺣﻞ ﮐﻮ ﺗ‪，‬ﻦ ﻣﺮﺍﺣﻞ ﻣ‪ Ｓ‬ﺗﻘﺴ‪，‬ﻢ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﺱ ﺳﺔ ﭘﻬﻠﺔ‬

‫ﺍﺳ‪＋‬ﻣﯽ ﻣﻌﺎﺷﺮﺓ ﻣ‪ Ｓ‬ﻃﺒﻘﻪ ﻋﺒﺎﺩ ﻭﺯ＠ﺩ ﮐﺔ ﻇﻬﻮﺭ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍګﮏ ﺗﻤﻬ‪，‬ﺪ ‪ Ｂ‬ﭘ‪％‬ﺮ‬
‫ﭘﻬ‪ ＋‬ﻣﺮﺣﻠﻪ ﺍﻥ ﺍﺑﺘﺪﺍﺋﯽ ﺻﻮﻓ‪，‬ﺎءﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｂ Ｓ‬ﺟﻦ ﮐﺔ ﻣﺘﻌﻠﻖ ﮐﻬﻨﺎ ﭼﺎﻫ‪，‬ﺌﺔ ﮐﻪ‬
‫ګﻬ‪ Ｓ‬ﺳﺔ ﺗﻔﺮﻕ ﺷﺮﻭﻉ ﻫﻮﺍ ﺍﺱ ﮐﺔ ﺑﻌﺪ ﺍﺱ ﻓﺮﻗﺔ ﮐﯽ ﻣﺴﺘﻘﻞ ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﮐﺎ ﻣﺮﺣﻠﻪ‬
‫‪ Ｂ‬ﺍﻭﺭ ﭘ‪％‬ﺮ ﺁﺧﺮﯼ ﻣﺮﺣﻠﻪ ﻋﻘ‪，‬ﺪ ﻭﺣﺪﺕ ﺍﻟﻮﺟﻮﺩ ﮐﯽ ﺍﺑﺘﺪﺍءﺍﻭﺭ ﺻﻮﻓ‪，‬ﺖ ﻣ‪ Ｓ‬ﺟﻮ ﮐﻪ‬
‫ﭘﻬﻠﺔ ﻫﯽ ﺗﻨﮓ ګﻮﻧﺎ‪ Y‬ﻓﻠﺴﻔﺔ ﺳﺔ ﮔﺈ ﻣﺈ ﺗ‪％‬ﯽ ﺍﺱ ﮐﺔ ﺩﺍﺧﻞ ﮐﺌﺔ ﺟﺎ‪ f‬ﺳﺔ ﻣﺘﻌﻠﻖ‬
‫‪Ｂ‬۔‬

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 ‫ﭘﻬﻠﯽ ﻓﺼﻞ‬
‫ﺍﺳ‪＋‬ﻣﯽ ﻣﻌﺎﺷﺮﻩ ﺍﻭﺭ ﻃﺒﻘﻪ ﻋُﺒّﺎﺩ )ﮐﺜﺮﺕ ﺳﺔ ﻋﺒﺎﺩﺕ ﮐﺮ‪ f‬ﻭﺍﻟﺔ (ﮐﺎ ﻇﻬﻮﺭ ﺍﺳ‪＋‬ﻣﯽ‬
‫ﻣﻌﺎﺷﺮﺓ ﮐﯽ ﺍﺑﺘﺪﺍﺋﯽ ﻧﺸﺎﺕ ﻃﺒﻌﯽ ﺍﻭﺭ ﻣﮑﻤﻞ ﺗ‪％‬ﯽ ﻧﻪ ﮐﻪ ﻣﺤﺾ ﺗﮑﻠﻔﺎﻧﻪ ﺍﻭﺭ ﻓﻄﺮﺕ‬
‫ﺳﻠ‪，‬ﻤﻪ ﺍﻭﺭ ﺍﷲ ﮐﯽ ﻃﺮﻑ ﺳﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﻭﺣﯽ ﮐﯽ ﺗﻤﺎﻡ ﺑﺎﻗ‪，‬ﺎﺕ ‪Ｌ‬ﯽ ﺟﻤﻊ ﮐﺮﭼﮑﯽ ﺗ‪％‬ﯽ‬
‫ﺍﻥ ﺩﻧﻮﺃ ﻋﺮﺏ ﺍﻭﺭ ﺧﺼﻮﺻﺎً ﺷﻬﺮﯼ ﻟﻮﮒ ﻣﺜ‪ ً＋‬ﻗﺮګﺶ‪،‬ﺍﻭﺱ ﺍﻭﺭ ﺧﺰﺭﺝ ﺩګﮕﺮ ﺍﻗﻮﺍﻡ‬
‫ﮐﯽ ﺑﻨﺴﺒﺖ ﻓﻄﺮﺕ ﺳﺔ ﺯګﺎﺩﻩ ﻗﺮګﺐ ﺗ‪％‬ﺔ ﺍﺳﯽ ﻟﺌﺔ ﺍﷲ ‪ f‬ﺍﭘﻨﺔ ﻧﺒﯽ ﮐﺔ ﻟﺌﺔ ﺍﻓﻀﻞ‬
‫ﺗﺮګﻦ ﻗﻮﻣﻮﺃ ﮐﺎ ﺍﻧﺘﺨﺎﺏ ﮐ‪，‬ﺎ ﺟﻦ ﮐﯽ ﺭﺳﻮﻝ ﺍﷲ ‪ f‬ﺍﭘﻨﯽ ﺳﺮﭘﺮﺳﺘﯽ ﻣ‪ Ｓ‬ﺗﺮﺑ‪，‬ﺖ‬
‫ﻓﺮﻣﺎﺋﯽ ﺍﺱ ﻃﺮﺡ ﻭﻩ ”ﺍﺱ ﮐ‪，％‬ﺘﯽ ﮐﯽ ﻃﺮﺡ ﻫﻮﮔﺌﺔ ﺟﺲ ‪ f‬ﺍﭘﻨﺎ ﮐﻨﺎﺭﻩ ﻧﮑﺎﻻ ﭘ‪％‬ﺮ ﺍﺳﺔ‬
‫ﻣﻀﺒﻮﻁ ﮐ‪，‬ﺎ ﭘ‪％‬ﺮ ﻣﻮ！ﺎ ﻫﻮﺍ ﺍﻭﺭ ﺍﭘﻨﯽ ﺟﺆ ﭘﺮ ﮐ‪％‬ﺆﺍ ﻫﻮﮔ‪，‬ﺎ ﺍﻭﺭ ﮐﺴﺎﻥ ﮐﻮ ﺧﻮﺵ ﮐﺮ‪f‬‬
‫ﻟﮕﺎ ﺗﺎﮐﻪ ﻭﻩ ﺍﻥ ﮐﺔ ﺫﺭګﻌﺔ ﮐﻔﺎﺭ ﮐﻮ ﭼﺆ‪＄‬ﺎﺋﺔ“ﺟﺐ ‪Ｌ‬ﯽ ﺍﻥ ﻣ‪ Ｓ‬ﺳﺔ ﮐﻮﺋﯽ ﺍګﺴﺎﻋﻤﻞ‬
‫ﺳﺮﺯﺩ ﻫﻮﺗﺎ ﺟﻮ ﺩګﻦ ﺣﻨ‪，‬ﻔ‪，‬ﺖ ﮐﺔ ﺧ‪＋‬ﻑ ﻫﻮﺗﺎ ﺭﺳﻮﻝ ﺍﷲ ‪‬ﺍﻥ ﮐﺔ ﻟﺌﺔ ﺻﺤ‪，‬ﺢ‬
‫ﺭﺍﺳﺘﻪ ﻣﺘﻌ‪，‬ﻦ ﮐﺮﮐﺔ ﺍﻧﻬ‪ Ｓ‬ﻭﺍﭘﺲ ﺻﺮﺍﻁ ﻣﺴﺘﻘ‪，‬ﻢ ﭘﺮ ﮔﺎﻣﺰﻥ ﮐﺮﺩګﺘﺔ ﺟ‪，‬ﺴﺎ ﺟﺐ ﺗ‪，‬ﻦ‬
‫ﺻﺤﺎﺑﻪ ‪ f‬ﺟﺐ ﻋﻮﺭﺗ‪ Ｓ‬ﻣﺎﻝ ﻭﺩﻭﻟﺖ ﮐﻮ ﭼ‪％‬ﻮﺅ ﮐﺮ ﺗﺮﮎ ﺩﻧ‪，‬ﺎ ﮐﺎ ﻗﺼﺪ ﮐ‪，‬ﺎ ﺗﻮ ﺭﺳﻮﻝ‬
‫ﺍﷲ‪ f‬ﻓﻮﺭﺍً ﻫﯽ ﺍﻧﻬ‪ Ｓ‬ﺻﺮﺍﻁ ﻣﺴﺘﻘ‪，‬ﻢ ﮐﯽ ﻃﺮﻑ ﭘ‪，％‬ﺮ ﺩګﺎ ﺍﻭﺭ ﻓﺮﻣﺎګﺎ ﮐﻪ ‪”:‬ﻣ‪Ｓ‬‬
‫ﺭﻭﺯﻩ ﺭﮐ‪％‬ﺘﺎﻫﻮﺃ ﭼ‪％‬ﻮﺅﺗﺎ ﻫﻮﺃ ﻧﻤﺎﺯ ﭘﺆ‪＄‬ﺘﺎ ﻫﻮﺃ ﺳﻮﺗﺎ ﻫﻮﺃ ﺍﻭﺭ ﻋﻮﺭﺗﻮﺃ ﺳﺔ ﺗﻌﻠﻘﺎﺕ ‪Ｌ‬ﯽ‬
‫ﺭﮐ‪％‬ﺘﺎ ﻫﻮﺃ ﺟﺲ ‪ f‬ﻣ‪，‬ﺮﯼ ﺳﻨﺖ ﺳﺔ ﻣﻨﻪ ﻣﻮﺅﺍ ﻭﻩ ﻣﺠ‪ ＃‬ﺳﺔ ﻧﻬ‪15“Ｓ‬۔‬

‫ﭼﻨﺎﻧﭽﻪ ﺍﻋﺘﺪﺍﻝ ﻫﯽ ﺍﺻﻞ ‪ Ｂ‬ﺍﮔﺮ ﺁﭖ ﺷﺮګﻌﺖ ﮐﺔ ﻋﺎﻡ ﺍﻣﻮﺭ ﭘﺮ ﻏﻮﺭ ﻭﻓﮑﺮ ﮐﺮګﺄ ﺗﻮ‬
‫ﺍﻧﻬ‪Ｌ Ｓ‬ﯽ ﻣﺒﻨﯽ ﺑﺮﺍﻋﺘﺪﺍﻝ ﭘﺎﺋ‪ Ｓ‬ﮔﺔ ﺗﻮ ﺗﺸﺪﺩ ﮐﯽ ﺭﺍﻩ ﻭﻩ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﺗﺎ ‪ Ｂ‬ﺟﺲ ﭘﺮ‬
‫ﺑﮕﺎﺅ ﻏﺎﻟﺐ ﻫﻮ ﺍﻭﺭ ﺗﺴﺎ‪ Ｈ‬ﮐﯽ ﺭﺍﻩ ﻭﻩ ﺍﭘﻨﺎﺗﺎ ‪ Ｂ‬ﺟﺲ ﭘﺮ ﺣﺮﺝ ﺷﺪګﺪ ﻏﺎﻟﺐ ﻫﻮﺍﮔﺮ ﻧﻪ‬

‫‪)15‬ﺟﺎﻣﻊ ﺍﻻﺻﻮﻝ ﺍﺯ ﺍﺑﻦ ﺍﺛ‪，‬ﺮ‪1/294:‬ﺑﺎﺏ ﺍﻻﻋﺘﻘﺎﺩ ‪ Ｑ‬ﺍﻻﻋﻤﺎﻝ(‬

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‫ګﻪ ﻫﻮ ﺍﻭﺭ ﻧﻪ ﻫﯽ ﻭﻩ ﺗﻮ ﺁﭖ ﺍﻋﺘﺪﺍﻝ ﮐﻮ ﻫﯽ ﺑﻄﻮﺭ ﺿﺎﺑﻄﻪ ﺩګﮑ‪ Ｓ％‬ﮔﺔ ﺍﻭﺭ ﺍﺳﯽ ﺍﺻﻞ‬
‫ﮐﯽ ﻃﺮﻑ ﺭﺟﻮﻉ ﮐﺮﻧﺎ ﭼﺎﻫ‪，‬ﺌﺔ ‪16‬۔‬

‫ﺻﺤﺎﺑﻪ‪ ‬ﻣ‪ Ｓ‬ﺍﻣ‪，‬ﺮ ‪،‬ﻓﻘ‪，‬ﺮ‪،‬ﺗﺎﺟﺮ‪،‬ﮐﺴﺎﻥ‪،‬ﻣﺰﺩﻭﺭ ‪ Ｃ‬ﻃﺮﺡ ﮐﺔ ﻟﻮﮒ ﺗ‪％‬ﺔ ﮐﭽ‪ ＃‬ﺍګﺴﺔ‬

‫ﺗ‪％‬ﺔ ﺟﻮ ﺑﻄﻮﺭ ﻧﺎﺋﺐ ﺭﺳﻮﻝ ﺍﷲ‪‬ﺳﺔ ﻋﻠﻢ ﺣﺎﺻﻞ ﮐﺮﺗﺔ ﺍﻭﺭ ﺩﻭﺳﺮﻭﺃ ﺗﮏ ﭘﻬﻨﭽﺎﺗﺔ‬
‫ﺗ‪％‬ﺔ ۔ﺍ‪ Ｈ‬ﺍﻟﺼﻔﻪ ‪Ｌ f‬ﯽ ﺍﭘﻨﯽ ﺧﻮﺷﯽ ﺳﺔ ﻫﯽ ﻣﺤﺾ ﻋﺒﺎﺩﺕ ﮐﺔ ﻋﻠﻢ ﮐﺔ ﻟﺌﺔ ﻧﻬ‪Ｓ‬‬
‫ﮐ＂ﺔ ﺑ‪％＂，‬ﺔ ﺗ‪％‬ﺔ ﺑﻠﮑﻪ ﮐﺴﯽ ﮐﻮ ﺍﮔﺮ ﮐﻮﺋﯽ ﮐﺎﻡ ﮐﺎﺝ ﻣﻠﺘﺎ ﺗﻮﺍﭘﻨﯽ ﭘﻬﻠﯽ ﺣﺎﻟﺖ ﺗﺮﮎ‬
‫ﮐﺮﺩګﺘﺎ ګﻬﯽ ﺻﺤﺎﺑﻪ ‪‬ﮐﯽ ﺯﻧﺪﮔﯽ ﺗ‪％‬ﯽ ﺍګﺴﯽ ﻃﺒﻌﯽ ﺯﻧﺪﮔﯽ ﺟﻮ ﻋﻠﻢ ‪،‬ﻋﻤﻞ ‪،‬ﺟﻬﺎﺩ‬
‫‪ Ｑ‬ﺳﺒ‪，‬ﻞ ﺍﷲ ﺗﻤﺎﻡ ﺻﻮﺭﺗﻮﺃ ﮐﻮ ﺷﺎﻣﻞ ﺗ‪％‬ﯽ ﮐﻪ ګﻬﺎﺃ ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﮐﺔ ＠ﺃ ﻃﺎﻟﺐ‬
‫ﻋﻠﻢ ‪Ｌ‬ﯽ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﭘﻨﺔ ﺍ‪ Ｈ‬ﻭﺍﻭﻻﺩ ﮐﺔ ﺩﺭﻣ‪，‬ﺎﻥ ‪Ｌ‬ﯽ ﻫ‪ Ｓ‬ﺑﺎﻟﮑﻞ ﻋﺼﺮ ﺣﺎﺿﺮ ﮐﯽ‬
‫ﻣﻌﺮﻭﻑ ﺯﻧﺪﮔﯽ ﺟ‪，‬ﺴﯽ ﮐ‪，‬ﻔ‪，‬ﺖ ﻭﻩ ﺻﺤﺎﺑﻪ ﺟﻮ ﮐﺴﯽ ﺧﺎﺹ ﻋﺒﺎﺩﺕ ﻣ‪ Ｓ‬ﺩﻭﺳﺮﻭﺃ ﺳﺔ‬
‫ﺯګﺎﺩﻩ ﺗ‪％‬ﺔ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮﻭﺑﻦ ﻋﺎﺹ‪ ‬ﺗﻮګﻪ ‪Ｌ‬ﯽ ﭘﻬﻠﯽ ﺻﻮﺭﺕ ﺳﺔ ﻣﺨﺘﻠﻒ ﻧﻬ‪Ｂ Ｓ‬‬
‫ﻭﻩ ﻣﮑﻤﻞ ﺷﺨﺼ‪，‬ﺖ ﮐﺔ ﺣﺎﻣﻞ ﺗ‪％‬ﺔ ﺍﻭﺭ ﺍﺱ ﻃﺮﺡ ﮐﺔ ﻓﺮﺩﯼ ﺍﻣﺘ‪，‬ﺎﺯﺍﺕ ﺗﻮﮐﻬ‪ Ｓ‬ﮐﻬ‪Ｓ‬‬
‫ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﺍﻥ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺍﻣﺎﻡ ﺟﻮګﻨﯽ ‪ f‬ﺩﺭﺳﺖ ﻓﺮﻣﺎګﺎﮐﻪ ‪”:‬ﺑﺪﻋﺎﺕ ﻭﺧﻮﺍﻫﺸﺎﺕ‬
‫ﮐﯽ ﺁﮒ ‪ f‬ﺍﻥ ﻣﻌﺰﺯ ﭼﻬﺮﻭﺃ ﮐﻮ ﺟ‪％‬ﻠﺴﺎګﺎﻧﻬ‪ Ｓ‬ﺍﻭﺭ ﻧﻪ ﻫﯽ ﻭﻩ ﺍﺧﺘ‪＋‬ﻑ ﺁﺭﺍءﮐﺔ‬
‫ﺟﺮﺍﺛ‪，‬ﻢ ﻣ‪ Ｓ‬ﻫﯽ ﺟﺎﮔ‪％‬ﺴﺔ ﺟ‪，‬ﺴﺔ ﻭﻩ ﺍﻧﺈﻩ ﺟﻮ ﭘ‪＂％‬ﺘﺎ ﻧﻬ‪17“ Ｂ Ｓ‬۔‬

‫ﺗﺎﺑﻌ‪，‬ﻦ ﺍﻭﺭﺍﮐﺜﺮ ﺗﺒﻊ ﺗﺎﺑﻌ‪，‬ﻦ ‪Ｌ‬ﯽ ﺍګﺴﺔ ﻫﯽ ﺗ‪％‬ﺔ ﻋﻠﻢ ﻭﻋﻤﻞ ﻋﺒﺎﺩﺕ ﻭﻓﻀﻞ ﺍﻭﺭ ﺁﺩﺍﺏ‬
‫ﺷﺮګﻌﺖ ﮐﺔ ﺍﻟﺘﺰﺍﻡ ﻣ‪ Ｓ‬ﻟﻮﮔﻮﺃ ﺳﺔ ﻣﻤﺘﺎﺯ ﺗ‪％‬ﺔ ﺍﻭﺭ ﺧﺎﺹ ﺍﺳﺒﺎﺏ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺍﻥ ﻣ‪Ｓ‬‬
‫ﺳﺔ ﮐﺴﯽ ﮐﺴﯽ ﭘﺮ ﺷﺪګﺪ ﺧﻮﻑ ﺍﻭﺭ ﺭﻗﺖ ‪Ｌ‬ﯽ ﻃﺎﺭﯼ ﻫﻮﺟﺎﺗﯽ ﺗ‪％‬ﯽ ﺍﮔﺮﭼﻪ ﺍﻥ ﮐﺔ‬
‫ﺣﺎﻻﺕ ﺑﺆﺓ ﻋﺎﻟﯽ ﻫ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ﺻﺤﺎﺑﻪ‪‬ﺍﻭﺭ ﺗﺎﺑﻌ‪，‬ﻦ‪‬ﺍﻥ ﺳﺔ ‪Ｌ‬ﯽ ﺍﻓﻀﻞ ﻫ‪ Ｓ‬ﺍﺳﯽ‬
‫ﻟﺌﺔ ﻋﺒﺪﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ‪‬ﺍﭘﻨﺔ ﺷﺎﮔﺮﺩﻭﺃ ﺳﺔ ﻓﺮﻣﺎﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ‪:‬ﺗﻢ ﺍﮔﺮﭼﻪ ﺍﺻﺤﺎﺏ‬

‫‪)16‬ﺍﻟﻤﻮﺍﻓﻘﺎﺕ ﺍﺯ ﺷﺎﻃﺒﯽ ﻣﻊ ﺗﻌﻠ‪，‬ﻖ ﺧﻀﺮ ﺣﺴ‪，‬ﻦ ﻃﺒﻊ ﺩﺍﺭﺍﻟﻔﮑﺮ‪(2/113:‬‬

‫‪)17‬ﺍﻟﻐ‪，‬ﺎﺋﯽ ﺍﺯ ﻋﺒﺪﺍﻟﻤﻠﮏ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﻟﺠﻮګﻨﯽ‪(42:‬‬

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‫ﺭﺳﻮﻝ ﺳﺔ ﺯګﺎﺩﻩ ﻧﻤﺎﺯﯼ ﺍﻭﺭ ﺭﻭﺯﺓ ﺩﺍﺭﻫﻮ ﻣﮕﺮ ﻭﻩ ﭘ‪％‬ﺮ ‪Ｌ‬ﯽ ﺗﻢ ﺳﺔ ﺑﻬﺘﺮ ﻫ‪ Ｓ‬ﻭﻩ ﮐﻬﻨﺔ‬
‫ﻟﮕﺔ ﺍﺑﻮﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺁﺧﺮ ﮐ‪，‬ﺎ ﻭﺟﻪ ‪ Ｂ‬ﻓﺮﻣﺎګﺎ ﮐ‪，‬ﻮﻧﮑﻪ ﻭﻩ ﺩﻧ‪，‬ﺎ ﻣ‪ Ｓ‬ﺑﺆﺓ ﺯﺍ‪Ｆ‬ﺍﻭﺭ ﺁﺧﺮﺕ‬
‫ﮐﺔ ﺣﺮګﺺ ﺗ‪％‬ﺔ ‪18‬۔‬

‫ﻣﺪګﻨﻪ ﻣ‪ Ｓ‬ﺍﻥ ﻋُﺒﺎﺩ ﻣ‪ Ｓ‬ﺳﺔ ﻋﺎﻣﺮ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﺯﺑ‪，‬ﺮ ‪Ｌ‬ﯽ ﻫ‪ Ｓ‬ﻭﻩ ﺭﻭﺯﻭﺃ ﻣ‪ Ｓ‬ﻭﺻﺎﻝ‬
‫ﮐﺮﺗﺔ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻭﺍﻟﺪ ﻓﺮﻣﺎﺗﺔ ﮐﻪ ﻣ‪ f Ｓ‬ﺍﺑﻮﺑﮑﺮ ﻭﻋﻤﺮ‪ ‬ﮐﻮ ﺍګﺴﺎ ﮐﺮﺗﺔ ﻧﻬ‪Ｓ‬‬
‫ﺩګﮑ‪％‬ﺎ‪19‬۔‬

‫ﺍﻧﻬﯽ ﻣ‪ Ｓ‬ﺻﻔﻮﺍﻥ ﺑﻦ ﺳﻠ‪，‬ﻢ ‪Ｌ‬ﯽ ﻫ‪ Ｓ‬ﺛﻘﻪ ﻫ‪ Ｓ‬ﺍﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﺣﻤﺪ ﺑﻦ‬

‫ﺣﻨﺒﻞ‪‬ﻓﺮﻣﺎﺗﺔ ﻫ‪”:Ｓ‬ﺍﺱ ﮐﯽ ﮔﻔﺘﮕﻮ ﻣ‪ Ｓ‬ﺷﻔﺎء‪ Ｂ‬ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺫﮐﺮ ﺳﺔ ﺑﺎﺭﺵ ﻫﻮﺗﯽ‬
‫‪ Ｂ‬ګﻪ ！‪％‬ﻨﺈﯼ ﺭﺍﺕ ﻣ‪ Ｓ‬ﺳﻄﺢ ﺯﻣ‪，‬ﻦ ﭘﺮ ﻧﻤﺎﺯ ﭘﺆ‪＄‬ﺘﺎ ﺗ‪％‬ﺎ ﺗﺎﮐﻪ ﻧ‪，‬ﻨﺪ ﻧﻪ ﺁﺋﺔ ﺍﺱ ‪ f‬ﺍﷲ ﮐﻮ‬
‫ﻋﻬﺪ ﺩګﺎ ﺗ‪％‬ﺎ ﮐﻪ ﺗﺎﺣ‪，‬ﺎﺕ ﺍﭘﻨﯽ ﮐﻤﺮ ﺑﺴﺘﺮ ﭘﺮ ﻧﻪ ﺭﮐ‪％‬ﺔ ﮔﺎ“‪132‬ﻫﺠﺮﯼ ﻣ‪ Ｓ‬ﻓﻮﺕ ﻫﻮﺋﺔ‬
‫ﺍﮔﺮ ﺍﻣﺎﻡ ﺫﻫﺒﯽ ﮐﯽ ﺍﺱ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻧﻘﻞ ﮐﺮﺩﻩ ﺑﺎﺕ ﻭﺍﻗﻌﺘﺎ ﺍګﺴﺔ ﻫﯽ ‪ Ｂ‬ﺗﻮګﻪ‬
‫ﺧ‪＋‬ﻑ ﺳﻨﺖ ‪ Ｂ‬ﺁﭖ ‪ f‬ﻓﺮﻣﺎګﺎ‪”:‬ﻣ‪ Ｓ‬ﻧﻤﺎﺯ ‪Ｌ‬ﯽ ﭘﺆ‪＄‬ﺘﺎ ﻫﻮﺃ ﺍﻭﺭ ﺳﻮﺗﺎ ‪Ｌ‬ﯽ ﻫﻮﺃ“۔ﺍﻧﻬﯽ‬
‫ﻣ‪ Ｓ‬ﺳﺔ ﺑﺼﺮﻩ ﻣ‪ Ｓ‬ﻃﻠﻖ ﺑﻦ ﺣﺒ‪，‬ﺐ ﺍﻟﻌﻨﺰﯼ ‪Ｌ‬ﯽ ﻫ‪ Ｓ‬ﺑﺆﺓ ﻋﻤﻞ ﭘ‪，‬ﺮﺍ ﺗ‪％‬ﺔ ﺍګﺴﺔ‬
‫ﻋﻄﺎءﺍﻟﺴﻠﻤﯽ ﺍﺱ ﻗﺪﺭ ﺭﻭﺗﺔ ﮐﻪ ﻧﺎﺑ‪，‬ﻨﺎ ﻫﻮﮔﺌﺔ ‪20‬۔‬

‫ﺍﻧﻬﯽ ﻣ‪ Ｓ‬ﮐﺮﺯ ﺑﻦ ﻭﺑﺮﺍﻟﺤﺎﺭﺛﯽ ‪Ｌ‬ﯽ ﻫ‪ Ｓ‬ﺟﺮﺟﺎﻥ ﮐﺔ ﺭ＠ﺋﺸﯽ ﺗ‪％‬ﺔ ﺑﺆﺓ ﻫﯽ ﻋﺎﺑﺪ ﻭﺯﺍ‪Ｆ‬‬
‫ﺗ‪％‬ﺔ ﺍﻥ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪Ｌ Ｓ‬ﯽ ﺫﻫﺒﯽ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ‪”:‬ﺳﻠﻒ ﺻﺎﻟﺤ‪，‬ﻦ ﻣ‪ Ｓ‬ﺍﻥ ﺟ‪，‬ﺴﺔ ﻋُﺒﺎﺩ‬
‫ﻭﺯ＠ﺩ ﺍﻭﺭ ﺍﷲ ﺳﺔ ﺇﺭ‪ f‬ﻭﺍﻟﺔ ﺍﻭﺭ ﻗﻨﺎﻋﺖ ﮐﺮ‪ f‬ﻭﺍﻟﺔ ﺗ‪％‬ﺔ ﺩﻧ‪，‬ﺎ ﺍﻭﺭ ﺍﺱ ﮐﯽ ﻟﺬﺗﻮﺃ ﮐﯽ‬
‫ﭘﺮﻭﺍﻩ ﻧﻪ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ ﻧﻪ ﻣﺘﺎﺧﺮګﻦ ﮐﯽ ﺍګﺠﺎﺩ ﮐﺮﺩﻩ ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﻓﻨﺎءﺍﻭﺭ ﺍﺗﺤﺎﺩ ﮐﺔ ﻗﺎﺋﻞ‬
‫ﻭﻓﺎﻋﻞ ﺗ‪％‬ﺔ ‪21‬۔‬

‫‪)18‬ﻓﺘﺎﻭﯼ ﺍﺑﻦ ﺗ‪，‬ﻤ‪(22/304: ＆，‬‬

‫‪) 19‬ﺳ‪，‬ﺮﺍﻋ‪＋‬ﻡ ﺍﻟﻨﺒ‪＋‬ءﺍﺯ ﺍﻣﺎﻡ ﺫﻫﺒﯽ‪(5/219:‬‬
‫‪)20‬ﺳ‪，‬ﺮﺍﻋ‪＋‬ﻡ ﺍﻟﻨﺒ‪＋‬ء‪(4/601:‬‬
‫‪)21‬ﺳ‪，‬ﺮﺍﻋ‪＋‬ﻡ ﺍﻟﻨﺒ‪＋‬ء‪(6/86:‬‬

‫‪23‬‬
‫ﺍﻧﻬﯽ ﻣ‪ Ｓ‬ﺍﺳﻮﺩ ﺑﻦ ګﺰګﺪ ﺑﻦ ﻗ‪，‬ﺲ ﺍﻟﮑﻮ‪ Ｑ‬ﻫ‪ Ｓ‬ﺍﺱ ﻗﺪﺭ ﺭﻭﺯﺓ ﺭﮐ‪％‬ﺘﺔ ﺍﻭﺭ ﻋﺒﺎﺩﺕ‬
‫ﮐﺮﺗﺔ ﮐﻪ ﺟﺴﻢ ﺳﻮﮐ‪ ＃‬ﮐﺮ ﮐﺎﻧ＂ﺎ ﻫﻮﮔ‪，‬ﺎ ﺗ‪％‬ﺎ‪22‬۔‬

‫ﺍګﺴﺔ ﻫﯽ ﺩﺍٶﺩ ﺍﻟﻄﺎﺋﯽ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﮐﻬﺎﺟﺎﺗﺎ ‪ Ｂ‬ﮐﻪ ﺍګﮏ ﻣﮑﺎﻥ ﮐﺔ ﻭﺍﺭﺙ ﻫﻮﺋﺔ‬
‫ﻟ‪，‬ﮑﻦ ﺟﺐ ﺍﺱ ﮐﺎ ﮐﻮﺋﯽ ﺣﺼﻪ ﺧﺮﺍﺏ ﻫﻮﺟﺎﺋﺔ ﺍﺱ ﮐﯽ ﻣﺮﻣﺖ ﻧﻪ ﮐﺮﺗﺔ ﺗﺎﺁﻧﮑﻪ ﺳﺎﺭﺍ‬
‫ﮔ‪％‬ﺮ ﻫﯽ ﺇځ ﮔ‪，‬ﺎ ﺍﻭﺭ ګﻪ ﺍګﮏ ﮐﻮ‪ f‬ﻣ‪ Ｓ‬ﺑ‪％＂，‬ﺔ ﺭ‪ Ｂ‬ﮐﻢ ﮐ‪％‬ﺎ‪ f‬ﮐﯽ ﻭﺟﻪ ﺳﺔ ﺍﻧﺘﻬﺎﺋﯽ‬
‫ﻻﻏﺮ ﻫﻮﮔﺌﺔ ﺗ‪％‬ﺔ ‪23‬۔‬

‫ﺩﻭﺳﺮﯼ ﺻﺪﯼ ﻫﺠﺮﯼ ﻣ‪ Ｓ‬ﻋﺒﺎﺩﺍﻭﺭ ﺯ＠ﺩ ﻃﺒﻘﺔ ﮐﯽ ﺍﺱ ﻇﻬﻮﺭ ﮐﯽ ﻭﺟﻪ ګﻪ ﺳﻤﺠ‪ ＃‬ﻣ‪Ｓ‬‬
‫ﺁﺗﯽ ‪ Ｂ‬ﮐﻪ ﺍﮐﺜﺮ ﻟﻮﮒ ﺩﻧ‪，‬ﺎ ﮐﯽ ﻃﺮﻑ ﻣﺎﺋﻞ ﻫﻮﮔﺌﺔ ﺗ‪％‬ﺔ ﺩﻧ‪，‬ﺎ ﮐﻮ ﺟﻤﻊ ﮐﺮﺗﺔ ﺍﺱ ﻣﻘﺎﺑﻠﻪ‬
‫ﮐﺮﺗﺔ ‪24‬۔‬

‫ﺍﺱ ﮐﺔ ﺭﺩّ ﻋﻤﻞ ﻣ‪ Ｓ‬ﺑﻌﺾ ﻟﻮﮒ ﺩﻧ‪，‬ﺎ ﺳﺔ ﺑﺎﻟﮑﻞ ﻫﯽ ﺍﻟﮓ ﺗ‪％‬ﻠﮓ ﻫﻮﺑ‪％＂，‬ﺔ ﺍﺱ ﮐﺔ‬
‫ﻋ‪＋‬ﻭﻩ ‪Ｌ‬ﯽ ﮐﭽ‪ ＃‬ﺍﻧﻔﺮﺍﺩﯼ ﺍﺳﺒﺎﺏ ﻫﻮﺃ ﮔﺔ ﮐﺴﯽ ﺧﺎﺹ ﺻﻮﺑﺔ ګﺎ ﺷﻬﺮ ﮐﺔ ﺣﻮﺍﻟﺔ ﺳﺔ‬
‫ﺻﺮﻑ ﺍګﮏ ﻫﯽ ﻣﻈﻬﺮ ﮐﻮ ﺗﻨﻬﺎ ﺳﺒﺐ ﻗﺮﺍﺭ ﻧﻬ‪ Ｓ‬ﺩګﺎ ﺟﺎﺳﮑﺘﺎ ۔ﺍﺱ ﮐﺔ ﺑﻌﺪ ﺍﺱ‬
‫ﻣﺸﺮﻭﻉ ﺯ‪ Ｆ‬ﺍﻭﺭ ﺗﺼﻮﻑ ﮐﺔ ﺍﺟﺘﻤﺎﻉ ﮐﺎ ﻣﺮﺣﻠﻪ ﺷﺮﻭﻉ ﻫﻮﺍ ﺟﺒﮑﻪ ﺧﺎﺹ ﺻﻮﻓ‪，‬ﺖ ﺳﺔ‬
‫ﻣﺘﻌﻠﻖ ﮐﺘﺐ ﻟﮑ‪％‬ﯽ ﮔﺌ‪ Ｓ‬ﺍﺱ ﮐﯽ ﻣﺜﺎﻝ ﻣﺎﻟﮏ ﺑﻦ ﺩګﻨﺎﺭ ﻫ‪ Ｓ‬ﻭﻩ ﺍګﺴﺔ ﺍﻣﻮﺭ ﮐﺔ ﺩﺍﻋﯽ‬
‫ﺗ‪％‬ﺔ ﺟﻦ ﭘﺮ ﺳﺎﺑﻘﻪ ﺯ＠ﺩ ﻧﻪ ﺗ‪％‬ﺔ ﻣﺜ‪ً＋‬ﻣﻌﺠﺰﺍﻧﻪ ﺯﻧﺪﮔﯽ‪،‬ﺷﺎﺩﯼ ﻧﻪ ﮐﺮﻧﺎ ‪،‬ﺧﻮﺩ ﺗﻮ ﺷﺎﺩﯼ ﻧﻪ‬
‫ﮐﺮﺗﺔ ﺳﺎﺗ‪ ＃‬ﻫﯽ ﮐﻬﺘﺔ ‪Ｌ‬ﯽ ﮐﻪ ﮐﻮﺋﯽ ﺷﺨﺺ ﺻﺪګﻘ‪，‬ﻦ ﮐﺔ ﻣﺮﺍﺗﺐ ﺗﮏ ﺍﺳﯽ ﻭﻗﺖ‬

‫‪)22‬ﺻﻔﻮۃ ﺍﻟﺼﻔﻮۃ‪(3/23:‬‬
‫‪)23‬ﺻﻔﻮۃ ﺍﻟﺼﻔﻮۃ‪(3/139:‬‬
‫‪)24‬ﻣﻘﺪﻣﻪ ﺍﺑﻦ ﺧﻠﺪﻭﻥ‪(467:‬‬

‫‪24‬‬
‫ﭘﻬﻨﭻ ﺳﮑﺘﺎ ‪ Ｂ‬ﺟﺐ ﻭﻩ ﺑ‪，‬ﻮﯼ ﮐﻮ ﭼ‪％‬ﻮﺅ ﺩﺓ ﮔﻮګﺎ ﻭﻩ ﺑ‪，‬ﻮﻩ ﻫﻮ ﺍﻭﺭ ﭘ‪％‬ﺮ ﮐﺘﻮﺃ ﮐﯽ ﺭﻫﻨﺔ‬
‫ﮐﯽ ﺟﮕﻪ ﭼ‪＋‬ﺟﺎﺋﺔ‪25‬۔‬

‫ﻧ‪，‬ﺰ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ‪:‬ﻣﺠ‪ ＃‬ﭘﺮ ﺍګﮏ ﺍګﺴﺎ ﺳﺎﻝ ﺁګﺎ ﮐﻪ ﻣ‪ f Ｓ‬ﭘﻮﺭﺍ ﺳﺎﻝ ﮔﻮﺷﺖ ﻧﻪ‬
‫ﮐ‪％‬ﺎګﺎ ﺳﻮﺍﺋﺔ ﻋ‪，‬ﺪ ﺍﻻﺿﺤﯽ ﮐﺔ ﻣ‪ Ｓ‬ﺻﺮﻑ ﺍﭘﻨﯽ ﻗﺮﺑﺎ‪ Y‬ﮐﺎ ﮔﻮﺷﺖ ﮐ‪％‬ﺎﺗﺎ ﻫﻮﺃ)ﺗﺎﺭګﺦ‬
‫ﺍﻟﺘﺼﻮﻑ‪(193:‬۔ﺍﻭﺭﺍﮐﺜﺮﮐﻬﺎ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ ﮐﻪ ‪”:‬ﻣ‪ f Ｓ‬ﺑﻬﺖ ﺳﯽ ﮐﺘﺎﺑﻮﺃ ﻣ‪ Ｓ‬ﭘﺆ‪＄‬ﺎ ‪Ｂ‬‬
‫ﻣ‪ f Ｓ‬ﺗﻮﺭﺍﺕ ﻣ‪ Ｓ‬ﭘﺆ‪＄‬ﺎ ‪ Ｂ‬ﻋ‪，‬ﺴﯽٰ‪ ‬ﺳﺔ ﻣﺮﻭﯼ ‪ Ｂ‬ﮐﻪ ‪”:‬ﻣ‪ Ｓ‬ﺗﻢ ﺳﺔ ﺣﻖ ﮐﻬﺘﺎ‬
‫ﻫﻮﺃ ‪،‬ﺟﻮ ﮐ‪％‬ﺎﻧﺎ ﺍﻭﺭ ﮐﺘﻮﺃ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺳﻮﻧﺎ ګﻪ ‪Ｌ‬ﯽ ﻓﺮﺩﻭﺱ ﮐﯽ ﻃﻠﺐ ﻣ‪ Ｓ‬ﻧﻬﺎګﺖ ﮐﻢ‬
‫‪“ Ｂ‬ګﺎ ﮐﻬﺘﺔ ”ﺍﷲ ‪ f‬ﻧﺒ‪，‬ﻮﺃ ﻣ‪ Ｓ‬ﺳﺔ ﺍګﮏ ﻧﺒﯽ ﮐﯽ ﻃﺮﻑ ﻭﺣﯽ ﮐﯽ ‪“....‬ګﺎ ﮐﻬﺘﺔ ”ﻣ‪Ｓ‬‬
‫‪ f‬ﺯﺑﻮﺭ ﻣ‪ Ｓ‬ﭘﺆ‪＄‬ﺎ‪26“.... Ｂ‬۔‬

‫ﮐﺘﺐ ﺗﺮﺍﺟﻢ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺔ ﺣﺎﻻﺕ ﺯﻧﺪﮔﯽ ﭘﺆ‪＄‬ﺘﺔ ﻭﻗﺖ ګﻪ ﺑﺎﺕ ﻭﺍﺿﺢ ﻃﻮﺭ ﭘﺮ ﻣﻌﻠﻮﻡ‬
‫ﻫﻮﺗﯽ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﻗﺪګﻢ ﮐﺘﺎﺑﻮﺃ ﮐﯽ ﺯ＠ﺩ ﻭﻋﺒﺎﺩ ﺳﺔ ﻣﺘﻌﻠﻖ ﻋﺒﺎﺭﺍﺕ ﺳﺔ ﻣﺘﺎﺛﺮ ﺗ‪％‬ﺔ ﺍﻭﺭ‬
‫ګﻪ ‪Ｌ‬ﯽ ﻭﺍﺿﺢ ‪ Ｂ‬ﮐﻪ ﺍﻥ ﮐﺘﺎﺑﻮﺃ ﻣ‪ Ｓ‬ﺗﺤﺮګﻒ ﻫﻮﭼﮑﯽ ‪ Ｂ‬ﺍﻭﺭ ﻫﻤ‪ Ｓ‬ﺍﻥ ﭘﺮ ﻋﻤﻞ ﮐﺮ‪f‬‬
‫ﮐﺎﺣﮑﻢ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﻥ ﺳﺔ ﺭﻭﮐﺎﮔ‪，‬ﺎ ‪ Ｂ‬۔‬

‫ﻋﺒﺪﺍﻟﻮﺍﺣﺪ ﺑﻦ ﺯګﺪ ﺍﻭﺭ ﺭﺍﺑﻌﻪ ﻋﺪﻭګﻪ‪Ｌ 27‬ﯽ ﺍﺳﯽ ﻣﺮﺣﻠﺔ ﻣ‪ Ｓ‬ﺷﺎﻣﻞ ﻫ‪Ｓ‬۔‬

‫ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ﺑﻌﺾ ﻋﻠﻤﺎء‪ f‬ﮐﻬﺎ ﮐﻪ ﺟﻮ ﺍﷲ ﮐﯽ ﻋﺒﺎﺩﺕ ﺍﺱ ﮐﺔ ﺍﮐ‪，‬ﻠﺔ‬

‫ﮐﯽ ﻣﺤﺒﺖ ﻣ‪ Ｓ‬ﮐﺮﺓ ﻭﻩ ﺯﻧﺪګﻖ ‪ Ｂ‬ﺍﻭﺭ ﺟﻮ ﺍﺱ ﮐﯽ ﻋﺒﺎﺩﺕ ﺍﺱ ﮐﺔ ﺧﻮﻑ ﺳﺔ ﮐﺮﺓ‬
‫ﻭﻩ ﻣﻮﻣﻦ ﻣﻮﺣﺪ ‪28Ｂ‬۔‬

‫‪)25‬ﺣﺎﺷ‪，‬ﻪ‪:‬ﺳ‪，‬ﺮﺍﻋ‪＋‬ﻡ ﺍﻟﻨﺒ‪＋‬ء‪8/156:‬ﻧ‪，‬ﺰﺗﺎﺭګﺦ ﺍﻟﺘﺼﻮﻑ ﺍﺯﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺑﺪﻭﯼ ﻧ‪，‬ﺰﺣﻠ‪ ＆，‬ﺍﻻﻭﻟ‪，‬ﺎء‪2/359:‬ﺳ‪，‬ﺮ ﺍﻋ‪＋‬ﻡ ﺍﻟﻨﺒ‪＋‬ءﮐﺔ ﻣﺤﻘﻖ ﺷ‪，‬ﺦ‬
‫ﺷﻌ‪，‬ﺐ ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ﺻﺪګﻘ‪，‬ﻦ ﮐﯽ ﻣﻨﺰﻝ ﺍﺱ ﻋﺠﻤﯽ ﺧ‪＋‬ﻑ ﺳﻨﺖ ﻃﺮﺯ ﻋﻤﻞ ﺳﺔ ﺣﺎﺻﻞ ﻧﻬ‪ Ｓ‬ﮐﯽ ﺟﺎﺳﮑﺘﯽ ﺁﭖ‪‬ﺳﺔ ﺷﺎﺩﯼ ﺗﺮﮎ‬
‫ﮐﺮﮐﺔ ﺭﻫﺒﺎﻧ‪，‬ﺖ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮ‪ f‬ﮐﺔ ﺧ‪＋‬ﻑ ﺻﺤ‪，‬ﺢ ﺣﺪګﺚ ﺛﺎﺑﺖ ‪(Ｂ‬۔‬
‫‪)26‬ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﺍﻥ ﮐﺔ ﺣﺎﻻﺕ ﺯﻧﺪﮔﯽ ﺣﻠ‪ ＆，‬ﺍﻻﻭﻟ‪，‬ﺎء‪(2/357:‬‬
‫‪) 27‬ﺣﺎﺷ‪，‬ﻪ‪:‬ﺭﺍﺑﻌﻪ ﻋﺪﻭګﻪ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺍﻣﺎﻡ ﺍﺑﻮﺩﺍٶﺩ ‪ f‬ﮐ‪＋‬ﻡ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﺱ ﭘﺮ ﺯﻧﺪګﻖ ﮐﯽ ﺗﻬﻤﺖ ﻟﮕﺎﺋﯽ ‪ Ｂ‬ﺷﺎګﺪ ﺍﻧﻬ‪ Ｓ‬ﺍﺱ ﮐﺔ ﺑﺎﺭﺓ‬
‫ﻣ‪ Ｓ‬ﮐﭽ‪ ＃‬ﻣﻌﻠﻮﻡ ﻫﻮ ګﻪ ﺑ‪，‬ﺖ ﺍﻟﻤﻘﺪﺱ ﻣ‪185 Ｓ‬ﻫﺠﺮﯼ ﻣ‪ Ｓ‬ﻓﻮﺕ ﻫﻮﺋﯽ ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﺍﻟﺒﺪﺍګﻪ ﻭﺍﻟﻨﻬﺎګﻪ ‪(10/186:‬۔‬

‫‪25‬‬
‫ﺑﻨﺪﺓ ﺍﻭﺭ ﺭﺏ ﮐﺔ ﺩﺭﻣ‪，‬ﺎﻥ ﻣﺤﺒﺖ ﮐﯽ ﺗﻌﺒ‪，‬ﺮ ﮐﺔ ﻟﺌﺔ ﺍﺳﯽ ‪ f‬ﺍګﺠﺎﺩ ﮐ‪，‬ﺎ ﺍﻭﺭ ﭘ‪％‬ﺮ ﺍﺱ‬
‫ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺻﻮﻓ‪，‬ﺎءﻣﻮﺿﻮﻉ ﺍﺣﺎﺩګﺚ ﭘ‪，‬ﺶ ﮐﺮ‪ f‬ﻟﮕﺔ ﻣﺜ‪”:ً＋‬ﺟﺐ ﻣ‪，‬ﺮﺓ ﺑﻨﺪﺓ ﭘﺮ‬
‫ﻣ‪，‬ﺮﺍ ﺷﻐﻞ ﻏﺎﻟﺐ ﻫﻮﺟﺎﺋﺔ ﻣ‪ Ｓ‬ﺍﺱ ﮐﯽ ﻧﻌﻤﺖ ﻭﻟﺬﺕ ﺍﭘﻨﺔ ﺫﮐﺮ ﻣ‪ Ｓ‬ﺑﻨﺎﺩګﺘﺎ ﻫﻮﺃ ﻭﻩ‬
‫ﻣﺠ‪ ＃‬ﺳﺔ ﻋﺸﻖ ﮐﺮﺗﺎ ‪ Ｂ‬ﻣ‪ Ｓ‬ﺍﺱ ﺳﺔ ﻋﺸﻖ ﮐﺮﺗﺎﻫﻮﺃ“ﺍﺱ ﻣ‪ Ｓ‬ﻋﺒﺎﺩﺕ ﮐﯽ ﺗﺮﻏ‪，‬ﺐ‬
‫ﺟﻨﺖ ﮐﯽ ﻃﻤﻊ ګﺎ ﺟﻬﻨﻢ ﮐﺔ ﺧﻮﻑ ﺳﺔ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﷲ ﮐﯽ ﻣﺤﺒﺖ ﻣ‪ Ｂ Ｓ‬ﺟﺒﮑﻪ ګﻪ‬
‫ﺁګﺖ ﮐﺮګﻤﻪ ﮐﺔ ﺧ‪＋‬ﻑ ‪ Ｂ‬ﻓﺮﻣﺎګﺎ‪:‬‬

‫‪)$Y6yδu‘uρ $Y6xîu‘ $oΨtΡθããô‰tƒu‬ﺍﻻﻧﺒ‪，‬ﺎء‪(90:‬‬

‫ﻭﻩ ﭘﮑﺎﺭﺗﺔ ﻫ‪ Ｓ‬ﺷﻮﻕ ﺳﺔ ﺇﺭﮐﺮ۔‬

‫ګﺎ ﺟ‪，‬ﺴﺔ ﺭﺍﺑﻌﻪ ﻋﺪﻭګﻪ ‪ f‬ﺍګﮏ ﺁﺩﻣﯽ ﮐﻮ ﺩګﮑ‪％‬ﺎ ﺟﻮ ﺍﭘﻨﺔ ﺑﭽﺔ ﮐﻮ ﺳ‪，‬ﻨﺔ ﺳﺔ ﭼﻤ＂ﺎﮐﺮ‬
‫ﺍﺱ ﮐﺎ ﺑﻮﺳﻪ ﻟﺔ ﺭ＠ ﺗ‪％‬ﺎ ګﻪ ﺩګﮑ‪ ＃‬ﮐﺮ ﮐﻬﻨﺔ ﻟﮕﯽ ﮐﻪ ﻣ‪ Ｓ‬ﻧﻬ‪ Ｓ‬ﺳﻤﺠ‪％‬ﺘﯽ ﺗ‪％‬ﯽ ﮐﻪ ﺗ‪，‬ﺮﺓ‬
‫ﺩﻝ ﻣ‪ Ｓ‬ﺍﷲ ﺗﺒﺎﺭﮎ ﺍﺳﻤﻪ ﮐﯽ ﻣﺤﺒﺖ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﮐﺔ ﻟﺌﺔ ‪Ｌ‬ﯽ ﺟﮕﻪ ﺧﺎﻟﯽ ‪29Ｂ‬۔‬

‫ګﻪ ﺗﻮﺗﮑﻠﻒ ﺍﻭﺭﺑﺔ ﻓﺎﺋﺪﻩ ﺗﻌﻤﻖ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺭﺳﻮﻝ ﺍﷲ‪‬ﺗﻮﺍﭘﻨﯽ ﺑ‪，＂，‬ﻮﺃ ﮐﯽ ﺍﻭﻻﺩ ﮐﺎ‬
‫ﺑﻮﺳﻪ ‪Ｌ‬ﯽ ﻟ‪，‬ﺘﺔ ﺍﻥ ﺳﺔ ﻣﺤﺒﺖ ‪Ｌ‬ﯽ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ۔ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﺍﺱ ﺍﺭﺗﻘﺎءﮐﺔ ﻣﺘﻌﻠﻖ‬
‫ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ﺗﺎﺑﻌ‪，‬ﻦ ﮐﺔ ﺁﺧﺮ ﻋﻬﺪ ﻣ‪ Ｓ‬ګﻪ ﺗ‪，‬ﻦ ﭼ‪，‬ﺰګﺄ ﻧﮑﻠ‪ Ｓ‬۔ﺭﺍﺋﺔ‪،‬ﮐ‪＋‬ﻡ‪،‬ﺗﺼﻮﻑ‬
‫ﺍﮐﺜﺮ ﺍ‪ Ｈ‬ﺍﻟﺮﺍﺋﺔ ﮐﻮﻓﻪ ﻣ‪ Ｓ‬ﺍﻭﺭ ﻣﺘﮑﻠﻤ‪，‬ﻦ ﺍﻭﺭ ﺻﻮﻓ‪，‬ﺎءﺑﺼﺮﻩ ﻣ‪ Ｓ‬ﺗ‪％‬ﺔ ﺍﻭﺭ ﭘ‪％‬ﺮ ﺣﺴﻦ‬
‫ﺍﻭﺭ ﺍﺑﻦ ﺳ‪，‬ﺮګﻦ‪ ‬ﮐﯽ ﻭﻓﺎﺕ ﮐﺔ ﺑﻌﺪ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒ‪，‬ﺪ ﺍﻭﺭ ﻭﺍﺻﻞ ﺑﻦ ﻋﻄﺎءﺍﻭﺭ ﺍﺣﻤﺪ‬
‫ﺑﻦ ﻋﻠﯽ ﺍﻟﻬﺠ‪，‬ﻤﯽ‪ 30‬ﻇﺎ‪ Ｃ‬ﻫﻮﺋﺔ ﺍﺱ ﺁﺧﺮﯼ ‪ f‬ﺻﻮﻓ‪，‬ﻮﺃ ﮐﺔ ﻟﺌﺔ ﭼ‪％‬ﻮ！ﺎ ﺳﺎ ﮔ‪％‬ﺮ ﺑﻨﺎﺩګﺎ‬

‫‪)28‬ﺍﻟﻔﺘﺎﻭﯼ‪(10/81:‬‬
‫‪)29‬ﺳ‪，‬ﺮﺍﻋ‪＋‬ﻡ ﺍﻟﻨﺒ‪＋‬ء‪(8/156:‬‬
‫‪)30‬ګﻪ ﺷ‪，‬ﺦ ﺍﻟﺒﺼﺮﻩ ﻋﺒﺪﺍﻟﻮﺍﺣﺪ ﺑﻦ ﺯګﺪ ﮐﺎﺷﺎﮔﺮﺩ ﺗ‪％‬ﺎ ﺗﻘﺪګﺮ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﮐ‪＋‬ﻡ ﮐﺮﺗﺎ ﺗ‪％‬ﺎ ﺍﺱ ‪ f‬ﺑﺼﺮﻩ ﻣ‪ Ｓ‬ﻋﺎﺑﺪ ګﻦ ﮐﺔ ﻟﺌﺔ ﺍګﮏ ﮔ‪％‬ﺮ‬
‫ﻭﻗﻒ ﮐﺮﺭﮐ‪％‬ﺎ ﺗ‪％‬ﺎ ﺩﺍﺭﻗﻄﻨﯽ ﮐﻬﺘﺔ ﻫ‪ :Ｓ‬ﻣﺘﺮﻭﮎ ﺍﻟﺤﺪګﺚ ‪Ｂ‬۔ﺫﻫﺒﯽ ﮐﻬﺘﺔ ﻫ‪: Ｓ‬ﺣﺪګﺚ ﻧﻬ‪ Ｓ‬ﺟﺎﻧﺘﺎ ﻟ‪，‬ﮑﻦ ﻧ‪，‬ﮏ ﺑﻨﺪﻩ ‪ Ｂ‬ﻗﺪﺭ ﻣ‪ Ｓ‬ﮐ‪＋‬ﻡ‬
‫ﮐﺮ‪ f‬ﻟﮕﺎ ‪ Ａ‬ﺻﻮﻓ‪，‬ﻮﺃ ﮐﯽ ﺑﺎﻃﻠ‪，‬ﺎﺕ ﺳﺔ ﺍﷲ ﮐﯽ ﭘﻨﺎﻩ ﻣﺎﻧﮕﺘﺔ ﻫ‪ Ｓ‬ﺍﺱ ﮐﯽ ﻭﻓﺎﺕ ‪200‬ﻫﺠﺮﯼ ﻣ‪ Ｓ‬ﻫﻮﺋﯽ ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﺳ‪，‬ﺮﺍ ﻋ‪＋‬ﻡ‬
‫ﺍﻟﻨﺒ‪＋‬ء‪(9/408:‬‬

‫‪26‬‬
‫ګﻪ ﺍﺳ‪＋‬ﻡ ﻣ‪ Ｓ‬ﭘﻬﻠﯽ ﺗﻌﻤ‪，‬ﺮ ﺗ‪％‬ﯽ )ګﻌﻨﯽ ﺫﮐﺮ ﻭﺳﻤﺎﻉ ﮐﺔ ﻟﺌﺔ (ﭼﻨﺎﻧﭽﻪ ﺍﻧﻬﻮﺃ ‪ f‬ﻋﺒﺎﺩﺕ‬
‫ﮐﺎ ﺧﺎﺹ ﻃﺮګﻘﻪ ﻣﻘﺮﺭ ﮐﺮﮐﺔ ﺍﺳﺔ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﻟ‪，‬ﺎ ﻧ‪，‬ﺰ ﺷﺮﻋﯽ ﻋﺒﺎﺩﺕ ﮐﺎ ﺍﻟﺘﺰﺍﻡ ‪Ｌ‬ﯽ ﮐﺮﺗﺔ‬
‫ﺍګﺴﺔ ﻫﯽ ﺳﻤﺎﻉ ﺍﻭﺭ ﺫﮐﺮ ﺑﺎﻟﺠﻬﺮ ﮐﺮ‪ f‬ﻟﮕﺔ ﺍ‪ Ｈ‬ﻣﺪګﻨﻪ ﻗﻮﻝ ﻭﻋﻤﻞ ﻣ‪ Ｓ‬ﺍﻥ ﺳﺔ‬
‫ﻗﺮګﺐ ﺗ‪％‬ﺔ ﺍﻟﺒﺘﻪ ﺷﺎﻣ‪，‬ﻮﺃ ﮐﯽ ﺍﮐﺜﺮګﺖ ﻣﺠﺎ‪ Ｆ‬ﺗ‪％‬ﯽ ‪31‬۔‬

‫ﺍګﺴﺔ ﻫﯽ ﺍﺑﻦ ﺟﻮﺯﯼ ﺍﺱ ﺍﺭﺗﻘﺎءﮐﻮ ﻣﺨﺘﺼﺮﺍً ﺑ‪，‬ﺎﻥ ﮐﺮﺗﺔ ﻫ‪: Ｓ‬ﻋﻬﺪ ﺭﺳﻮﻝ‪‬ﻣ‪Ｓ‬‬
‫ﻟﻔﻆ ﻣﻮﻣﻦ ګﺎ ﻣﺴﻠﻢ ﺗ‪％‬ﺎ ﭘ‪％‬ﺮ ﺯﺍ‪ Ｆ‬ﻭﻋﺎﺑﺪ ﮐﺎ ﻟﻔﻆ ﻧﮑﻞ ﺁګﺎ ﭘ‪％‬ﺮ ﮐﭽ‪ ＃‬ﻟﻮﮒ ﺁﺋﺔ ﺍﻭﺭ ﺯ‪Ｆ‬‬
‫ﻭﻋﺒﺎﺩﺕ ﮐﺎ ﺍﻫﺘﻤﺎﻡ ﮐﺮ‪ f‬ﻟﮕﺔ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻟﺌﺔ ﺍﻟﮓ ﺍﻟﮓ ﻃﺮګﻘﺔ ﺑﻨﺎ‪ f‬ﻟﮕﺔ ﭘﻬﻠﯽ‬
‫ﻗﻮﻣﻮﺃ ﮐﺔ ﺳﺎﺗ‪Ｌ ＃‬ﯽ ﺍګﺴﺎ ﻫﯽ ﻫﻮﺍ ﺷ‪，‬ﻄﺎﻥ ‪ f‬ﭘﻬﻠﻮﺃ ﮐﻮ ﺍﻟﺘﺒﺎﺱ ﻣ‪ Ｓ‬ﺇﺍﻻﭘ‪％‬ﺮ ﺍﻥ ﮐﺔ‬
‫ﺑﻌﺪ ﻭﺍﻟﻮﺃ ﮐﻮ ﺗﺎﺁﻧﮑﻪ ﺁﺧﺮﯼ ﻭﺍﻟﻮﺃ ﭘﺮ ﻣﮑﻤﻞ ﮐﻨ＂ﺮﻭﻝ ﺣﺎﺻﻞ ﮐﺮﻟ‪，‬ﺎ‪32‬۔‬

‫ﺟﻦ ﻟﻮﮔﻮﺃ ‪ f‬ﺍﻟﮓ ﻃﺮګﻘﻪ ﺍﺧﺘ‪，‬ﺎﺭ ﮐ‪，‬ﺎ ﺍﺑﻦ ﺟﻮﺯﯼ ‪ f‬ﺍﻧﻬ‪ Ｓ‬ﭘﻬﻠﺔ ﻟﻮﮒ ﻗﺮﺍﺭ ﺩګﺎ ﻭﻩ‬
‫ﻟﻮﮒ ﺗ‪％‬ﺔ ﺟﻨﻬﻮﺃ ‪ f‬ﺯ‪ Ｆ‬ﺍﻭﺭ ﺗﻌﻤﻖ )ګﻌﻨﯽ ﺗﮑﻠﻒ ﺍﻭﺭﻣ‪，‬ﻨﻪ ﮐﺎﺭﯼ ‪،‬ﺑﺎﻝ ﮐﯽ ﮐ‪％‬ﺎﻝ‬
‫ﺍﺗﺎﺭﻧﺎ(ﺍﻭﺭ ﺗﺸﺪﺩﺍﻭﺭ ﻭﺳﺎﻭﺱ ﻭﺧﻄﺮﺍﺕ ﮐﯽ ﺗﻔﺘ‪，‬ﺶ ﺍﻥ ﺳﺐ ﮐﻮ ﺑ‪，‬ﮏ ﻭﻗﺖ ﺍﺧﺘ‪，‬ﺎﺭ ﮐ‪，‬ﺎ‬
‫ﺟﻮ ﮐﻪ ﺍﻥ ﺳﺔ ﭘﻬﻠﺔ ﻟﻮﮔﻮﺃ ﻣ‪ Ｓ‬ﻧﻪ ﺗ‪％‬ﺎ ﺍﺳﯽ ﻗﺴﻢ ﮐﺔ ﻟﻮﮔﻮﺃ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ａ Ｓ‬ﺁﺋﻨﺪﻩ‬
‫ﻓﺼﻞ ﻣ‪ Ｓ‬ﮐ‪＋‬ﻡ ﮐﺮګﺄ ﮔﺔ ﺍﻥ ﺷﺎءﺍﷲ ۔‬

‫ﺩﻭﺳﺮﯼ ﻓﺼﻞ‪:‬ﺍﺑﺘﺪﺍﺋﯽ ﺻﻮﻓ‪，‬ﻪ‬

‫ﺻﻮﻓ‪，‬ﺖ ﺗﺮ‪ Ｒ‬ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﻏﻠﻮ ﺗﮏ ﺟﺎﭘﻬﻨﭽﯽ ﺟﺐ ﺍﻥ ﻣ‪ Ｓ‬ﮐﭽ‪ ＃‬ﺧﺎﺭﺟﯽ ﻋﻨﺎﺻﺮ‬
‫ﺩﺍﺧﻞ ﻫﻮﺋﺔ ﺗﻮ ﺻﻮﻓ‪，‬ﺎءﻋﻤﻠﯽ ﺑﺪﻋﺎﺕ ﺳﺔ ﻗﻮﻟﯽ ﺍﻭﺭ ﺍﻋﺘﻘﺎﺩﯼ ﺑﺪﻋﺎﺕ ﻣ‪ Ｓ‬ﻣﺒﺘ‪＋‬‬
‫ﻫﻮﮔﺌﺔ ﺟ‪，‬ﺴﺔ ‪ Ｃ‬ﻓﺮﻗﻪ ﺍﺑﺘﺪﺍءﻣ‪ Ｓ‬ﺟﻤﻨﺎ ﺷﺮﻭﻉ ﻫﻮﺗﺎ ‪ Ｂ‬ﭘ‪％‬ﺮ ﺟﺆ ﭘﮑﺆﻟ‪，‬ﺘﺎ ‪ Ｂ‬ﭘ‪％‬ﺮ ﺍﺱ‬

‫‪)31‬ﻓﺘﺎﻭﯼ ﺍﺑﻦ ﺗ‪，‬ﻤ‪(10/359:＆，‬‬

‫‪)32‬ﺗﻠﺒ‪，‬ﺲ ﺍﺑﻠ‪，‬ﺲ‪(161:‬‬

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‫ﮐﯽ ﺷﺎﺧ‪ Ｓ‬ﻧﮑﻠﺘﯽ ﻫ‪ Ｓ‬ﭘ‪％‬ﺮ ﻭﻩ ﻏﻠﻮ ﺍﻭﺭ ﮔﻤﺮﺍﻫﯽ ﻣ‪ Ｓ‬ﺑﺆ‪＄‬ﺘﺎ ﻫﯽ ﭼ‪ ＋‬ﺟﺎﺗﺎ ‪ Ｂ‬ﺍﺱ‬
‫ﺍﺭﺗﻘﺎءﮐﻮ ﺗ‪，‬ﻦ ﻣﺮﺍﺣﻞ ﻣ‪ Ｓ‬ﺗﻘﺴ‪，‬ﻢ ﮐ‪，‬ﺎ ﺟﺎﺳﮑﺘﺎ ‪: Ｂ‬‬

‫ﺍﺑﺘﺪﺍﺋﯽ ﺻﻮﻓ‪，‬ﺎءﺍﻭﺭ ﺍﻥ ﮐﺔ ﻣﺘﺒﻌ‪，‬ﻦ‬ ‫‪1‬‬

‫ﺻﻮﻓ‪，‬ﺖ ﻣ‪ Ｓ‬ﻣﺨﺼﻮﺹ ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﮐﺎ ﻇﺎ‪ Ｃ‬ﻫﻮﻧﺎ‬ ‫‪2‬‬
‫ﺍﻥ ﻣ‪ Ｓ‬ﺗﻨﮓ ګﻮﻧﺎ‪ Y‬ﻓﻠﺴﻔﺔ ﮐﺎ ﺩﺍﺧﻞ ﻫﻮﻧﺎ ﺍﻭﺭ ﺍﺗﺤﺎﺩ ﺍﻭﺭ ﻭﺣﺪﺕ ﺍﻟﻮﺟﻮﺩ‬ ‫‪3‬‬
‫ﺟ‪，‬ﺴﺔ ﻋﻘﺎﺋﺪ ﮐﺎ ﻇﺎ‪ Ｃ‬ﻫﻮﻧﺎ۔‬
‫ګﻪ ﺗﻤﺎﻡ ﻣﺮﺣﻠﺔ ګﺎ ﻃﺒﻘﺔ )ﻃﺒﻘﺔ ﺳﺔ ﻫﻤﺎﺭﯼ ﻣﺮﺍﺩ ﺍګﮏ ﻣﻨﻬﺞ ﻭﻃﺮګﻖ ﻭﺍﻟﺔ ﺍﻓﺮﺍﺩ ﻫ‪Ｓ‬‬
‫ﮐﻮﺋﯽ ﺍګﮏ ﻧﺴﻞ ﻧﻬ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﻃﺒﻘﺎﺕ ﮐﯽ ﮐﺘﺎﺑﻮﺃ ﻣ‪ Ｓ‬ﻣ（ﺭﺧ‪，‬ﻦ ﮐﯽ ﺍﺻﻄ‪＋‬ﺡ‬
‫‪(Ｂ‬ﺍګﮏ ﺩﻭﺳﺮﺓ ﺳﺔ ﺍﻟﮓ ﻧﻬ‪ Ｓ‬ﮐﻪ ﻣﺨﺼﻮﺹ ﺩﻭﺭ ﺗﮏ ﭘﻬﻨﭻ ﮐﺮ ﺧﺘﻢ ﻫﻮﮔﺌﺔ ﺑﻠﮑﻪ‬
‫ﻣﺮﺣﻠﻪ ﺍﭘﻨﺔ ﺳﺔ ﺑﺮﺍﺑﺮ ﻭﺍﻟﺔ ﻣﺮﺣﻠﺔ ﮐﺎ ﺫﻣﻪ ﺩﺍﺭ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ګﻪ ﺍﺭﺗﻘﺎءﻏﺎﻟﺒﺎً ﺍﺳ‪＋‬ﻣﯽ‬
‫ﺯﻣﺎﻧﻮﺃ ﻣ‪ Ｓ‬ﻫﻮﺍ ﺍﻥ ﮐﯽ ﺍﺑﺘﺪﺍءﻣ‪ Ｓ‬ﻏﻠﻮﻧﻪ ﺗ‪％‬ﺎ ﺑﻠﮑﻪ ﺗﺼﻮﻑ ﺍﻧﺤﺮﺍﻑ ﮐﯽ ﺍﻧﺘﻬﺎءﺗﮏ‬
‫ﺳﺎﺗﻮګﺄ ﻫﺠﺮﯼ ﻣ‪ Ｓ‬ﭘﻬﻨﭽﯽ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺫﻣﻪ ﺩﺍﺭ ﺍﺑﻦ ﻋﺮ‪ Ｋ‬ﺍﻭﺭ ﺍﺑﻦ ﻓﺎﺭﺽ ﺟ‪，‬ﺴﺔ‬
‫ﻟﻮﮒ ﺗ‪％‬ﺔ ﺁﺝ ﮐﻞ ﮐﯽ ﺻﻮﻓ‪，‬ﺖ ﻋﻠﻤﯽ ﺍﻭﺭ ﻋﻤﻠﯽ ﺩﻭﻧﻮﺃ ﻃﺮﺡ ﮐﺔ ﺍﻧﺤﺮﺍﻑ ﺳﺔ ﮔﺈ ﻣﺈ‬
‫‪ Ｂ‬ﺍګﺴﺔ ﻟﻮﮒ ﻫﻤ‪，‬ﺸﻪ ﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﺟﻮ ﺑ‪ ＋‬ﻋﻠﻢ ﻭﺑﺎﻋﻠﻢ ﺩﻭﻧﻮﺃ ﻃﺮﺡ ﻏﺎﻟﯽ ﺻﻮﻓ‪，‬ﺎءﮐﺔ‬
‫ﺍﻗﻮﺍﻝ ﺩ‪Ｃ‬ﺍﺗﺔ ﻫ‪ Ｓ‬ﺗ‪，‬ﺴﺮﯼ ﺻﺪﯼ ﮐﺔ ﭘﻬﻠﺔ ﻣﺮﺣﻠﺔ ﮐﺔ ﻣﺸﻬﻮﺭ ﺻﻮﻓ‪，‬ﺎءﻣ‪ Ｓ‬ﺟﻨ‪，‬ﺪ‬
‫ﺍﻭﺭ ﺳﺮﯼ ﺳﻘﻄﯽ‪＄34‬ﯽ ﻫ‪ Ｓ‬ﺍﻭﺭ ﭼﻮﺗ‪％‬ﯽ ﺻﺪﯼ ﻣ‪ Ｓ‬ﺍﺑﻮﻃﺎﻟﺐ‬ ‫‪33‬‬
‫ﺑﻐﺪﺍﺩﯼ‬
‫ﺍﻟﻤﮑﯽ‪35‬ﻫ‪ Ｓ‬ﺍﻭﺭ ﭘﺎﻧﭽﻮګﺄ ﺻﺪﯼ ﮐﺔ ﺷﺮﻭﻉ ﻣ‪ Ｓ‬ﺍﺑﻮﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺍﻟﺴﻠﻤﯽ‪36‬ﻫ‪ Ｓ‬ﺍﻥ‬

‫‪)33‬ﺍﻥ ﮐﺎ ﻧﺎﻡ ﺍﺑﻮﺍﻟﻘﺎﺳﻢ ﺍﻟﺨﺰﺍﺭ ﺗ‪％‬ﺎ ﺍﺻﻞ ﻣ‪ Ｓ‬ﻧﻬﺎﻭﻧﺪ ﮐﺔ ﺗ‪％‬ﺔ ﺍﻟﺒﺘﻪ ﭘ‪，‬ﺪﺍ ﺑﻐﺪﺍﺩ ﻣ‪ Ｓ‬ﻫﻮﺋﺔ ﺍﻥ ﮐﺎ ﻗﻮﻝ ‪ Ｂ‬ﮐﻪ ‪”:‬ﺍﷲ ﺗﮏ ﭘﻬﻨﭽﻨﺔ ﮐﺎ ﺭﺍﺳﺘﻪ‬
‫ﻣﺨﻠﻮﻕ ﭘﺮ ﺑﻨﺪ ‪ Ｂ‬ﺍﻟﺒﺘﻪ ﻣﺘﻘ‪，‬ﻦ ﮐﺔ ﻟﺌﺔ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﮐﺔ ﺁﺛﺎﺭ ﮐﺎ ﺭﺍﺳﺘﻪ ﻻﺯﻡ ‪“Ｂ‬۔ﺍﺑﻮﺛﻮﺭ ﺳﺔ ﻓﻘﻪ ﺳ‪，‬ﮑ‪％‬ﯽ ‪298‬ﻫﺠﺮﯼ ﻣ‪ Ｓ‬ﻓﻮﺕ ﻫﻮﺋﺔ‬
‫ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﺻﻔ＆ ﺍﻟﺼﻔﻮۃ‪(2/416:‬‬
‫‪34‬ﺍﻥ ﮐﺎ ﻧﺎﻡ ﺳﺮﯼ ﺑﻦ ﻣﻐﻠﺲ ﺗ‪％‬ﺎ ﺟﻨ‪，‬ﺪ ﺑﻐﺪﺍﺩﯼ ﮐﺔ ﻣﺎﻣﻮﺃ ﺍﻭﺭ ﺍﺳﺘﺎﺫ ﺗ‪％‬ﺔ ﺗﻨﻬﺎﺋﯽ ﭘﺴﻨﺪ ﺗ‪％‬ﺔ ﻣﺤﺒﺖ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﮔﻔﺘﮕﻮ ﮐﺮﮐﺔ ﺟﻨﺖ‬
‫ﮐﯽ ﻻﻟﭻ ګﺎ ﺟﻬﻨﻢ ﮐﺔ ﺧﻮﻑ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﮔﻔﺘﮕﻮ ﻧﻪ ﮐﺮﺗﺔ ﮐﻬﺎ ﮐﺮﺗﺔ ﮐﻪ ‪”:‬ﺳﻨﺖ ﻣ‪ Ｓ‬ﮐﻢ ﺭﻫﻨﺎ ﺑﺪﻋﺖ ﻣ‪ Ｓ‬ﺯګﺎﺩﻩ ﺭﻫﻨﺔ ﺳﺔ ﺑﻬﺘﺮ ‪Ｂ‬‬
‫“‪253‬ﻫﺠﺮﯼ ﻣ‪ Ｓ‬ﻓﻮﺕ ﻫﻮﺋﺔ ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﻃﺒﻘﺎﺕ ﺍﻟﺸﻌﺮﺍ‪(1/74: Y‬‬
‫‪35‬ﺍﻥ ﮐﺎ ﻧﺎﻡ ﻣﺤﻤﺪ ﺑﻦ ﻋﻄ‪，‬ﻪ ﺗ‪％‬ﺎ ﻧ‪，‬ﮏ ﺁﺩﻣﯽ ﺗ‪％‬ﺔ ﻗﻮﺕ ﺍﻟﻘﻠﻮﺏ ﻣ‪ Ｓ‬ﺑﻌﺾ ﻣﻮﺿﻮﻉ ﺍﺣﺎﺩګﺚ ﺫﮐﺮ ﮐﯽ ﻫ‪ Ｓ‬ﻟﻮﮔﻮﺃ ‪ f‬ﺑﻌﺾ ﺑﺎﺗﻮﺃ ﻣ‪Ｓ‬‬
‫ﺍﻧﻬ‪ Ｓ‬ﺑﺪﻋﺘﯽ ﻗﺮﺍﺭ ﺩﺓ ﮐﺮ ﭼ‪％‬ﻮﺅ ﺩګﺎ ﺗ‪％‬ﺎ ۔‪386‬ﻫﺠﺮﯼ ﻣ‪ Ｓ‬ﻓﻮﺕ ﻫﻮﺋﺔ ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﺍﻟﺒﺪﺍګ＆ ﻭﺍﻟﻨﻬﺎګ＆‪11/319:‬‬

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‫ﮐﺔ ﻓﻮﺭﺍً ﺑﻌﺪ ﻫﯽ ﺣ‪＋‬ﺝ ﻇﺎ‪ Ｃ‬ﻫﻮﺍ ﺟﻮ ﺣﻠﻮﻝ ﮐﺎ ﻗﺎﺋﻞ ﺗ‪％‬ﺎ ﻟ‪，‬ﮑﻦ ګﻪ ﻧﻈﺮګﻪ ﺻﻮﻓ‪，‬ﺖ ﮐﺔ‬
‫ﮔﺰﺷﺘﻪ ﺍﺩﻭﺍﺭ ﮐﯽ ﻧﺴﺒﺖ ﮐﻤ‪，‬ﺎﺏ ﺗ‪％‬ﺎ ﭼﻨﺎﻧﭽﻪ ګﻪ ﺗﻘﺴ‪，‬ﻢ ‪ Ｃ‬ﻣﺮﺣﻠﺔ ﻣ‪ Ｓ‬ﻏﺎﻟﺐ ﻋﻘ‪，‬ﺪﻩ‬
‫ﻭﻋﻤﻞ ﮐﺔ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ‪Ｂ‬۔‬

‫ﺍﺑﺘﺪﺍﺋﯽ ﺗﺼﻮﻑ‬
‫ﺍﭘﻨﯽ ﺍﺑﺘﺪﺍءﻣ‪ Ｓ‬ﺗﺼﻮﻑ ﺗﺼﻔ‪，‬ﻪ ﺭﻭﺡ ﮐﺔ ﻟﺌﺔ ﭼﻨﺪ ﻧﻔﺴﺎ‪ Y‬ﺭګﺎﺿﺘﻮﺃ ‪،‬ﺟﺴﻤﺎ‪ Y‬ﻣﺸﻘﺘﻮﺃ‬
‫ﻣﻌﺮﻭﻑ ﮐﺴﺮ ﻧﻔﺲ ﺍﻭﺭ ﻃﺒﻌﯽ ﻣﺠﺎ‪Ｆ‬ﻭﺃ ﺳﺔ ﻣﻌﺮﻭﻑ ﺗ‪％‬ﺎ ګﻪ ﺗﺰﮐ‪，‬ﻪ ﺭﻭﺡ ﺟﻮ ﺳﻠﻒ ﮐﺔ‬
‫＠ﺃ ﺑ‪＋‬ﺗﮑﻠﻒ ﻫﯽ ﺣﺎﺻﻞ ﻫﻮﺟﺎﺗﺎ ﺗ‪％‬ﺎ ﺟﺐ ﺍګﮏ ﻣﮑﻤﻞ ﺗﺮﺑ‪，‬ﺖ ﻭﻣﺸﻖ ﮐﺎ ﻧﺘ‪，‬ﺠﻪ‬
‫ﺟﺎ！‪％‬ﻬﺮﺍ ﺗﻮ ‪ f Ａ‬ﺩګﮑ‪ ＃‬ﻟ‪，‬ﺎ ﮐﻪ ﺍﺱ ﺗﺰﮐ‪，‬ﻪ ﮐﺔ ﺣﺼﻮﻝ ﮐﺔ ﻟﺌﺔ ﺗﺸﺪﺩ ﻭﺗﮑﻠﻒ ﺍﻭﺭ‬
‫ﺍﺧ‪＋‬ﺹ ﮐﯽ ﺟﺎﻧﭻ ﭘﺆﺗﺎﻝ ﺍﻭﺭ ﭼ‪％‬ﺎﻧ” ﭘ‪＂％‬ﮏ ﺟﻮ ﻭﺳﺎﻭﺱ ﮐﯽ ﺣﺪ ﺗﮏ ﻟﺔ ﺟﺎﺗﺔ ﮐﺎ‬
‫ﻃﺮګﻘﻪ ﺍﺧﺘ‪，‬ﺎﺭﮐﺮﻧﺎ ﭘﺆﺗﺎ ‪ Ａ‬ﺍﻥ ﮐﺔ ﺍﻗﻮﺍﻝ ﻭﺍﺣﻮﺍﻝ ﻣ‪ Ｓ‬ﺍﺱ ﺑﺎﺕ ﮐﯽ ﺗﺎﺋ‪，‬ﺪ ﺩګﮑ‪％‬ﺘﺔ ﻫ‪Ｓ‬‬
‫ﺟﻨ‪，‬ﺪ ﺑﻐﺪﺍﺩﯼ ﺟﺴﺔ ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺎ ﺳﺮﻏﻨﻪ ﮐﻬﺎﺟﺎﺗﺎ ‪ Ｂ‬ﮐﻬﺘﺔ ﻫ‪ f Ａ:Ｓ‬ﺗﺼﻮﻑ‬
‫ﻗ‪，‬ﻞ ﻭﻗﺎﻝ ﺳﺔ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ‪Ｌ‬ﻮﮎ ‪،‬ﺗﺮﮎ ﺩﻧ‪，‬ﺎ ﺍﻭﺭ ﺁﺳﺎﺋﺶ ﭼ‪％‬ﻮﺅ ﮐﺮ ﺣﺎﺻﻞ ﮐ‪，‬ﺎ ‪37 Ｂ‬۔‬
‫ﻣﻌﺮﻭﻑ ﮐﺮﺧﯽ ﺑ‪，‬ﺎﻥ ﮐﺮﺗﺎ ‪ Ｂ‬ﮐﻪ ‪:‬ﻣ‪ Ｓ‬ﺍګﮏ ﻋﺮﺻﻪ ﺭﻭﺯﺓ ﺳﺔ ﺭ＠ ﺍﮔﺮﮐ‪％‬ﺎ‪ f‬ﮐﯽ ﻃﺮﻑ‬
‫ﮐﻬﺘﺎ‬ ‫‪39‬‬
‫ﺑ‪＋‬ګﺎ ﺟﺎﺗﺎ ﺗﻮ ﮐ‪％‬ﺎﻟ‪，‬ﺘﺎ ﺍﻭﺭ ګﻪ ﻧﻪ ﮐﻬﺘﺎ ﮐﻪ ﺭﻭﺯﺓ ﺳﺔ ﻫﻮﺃ ‪38‬۔ ﻧ‪，‬ﺰ ﺑﺸﺮﺍﻟﺤﺎ‪Y‬‬
‫‪: Ｂ‬ﻣ‪ Ｓ‬ﭘﭽﺎﺱ ﺳﺎﻝ ‪Ｌ‬ﻨﺔ ﮔﻮﺷﺖ ﺍﻭﺭ ﭼﭙﺎﺗﯽ ﮐﯽ ﺗﻤﻨﺎ ﮐﺮﺗﺎ ﺭ＠ ﭘﺮ ﻣ‪，‬ﺮﺓ ﭘﺎﺱ ﺍګﮏ‬
‫ﺩﺭ‪ Ａ‬ﻧﻪ ﻫﻮﺍ‪40‬۔‬

‫‪36‬ﺍﻥ ﮐﺎ ﻧﺎﻡ ﻣﺤﻤﺪ ﺑﻦ ﺣﺴ‪，‬ﻦ ﺍﻻﺯﺩﯼ ﺍﻟﺴﻠﻤﯽ ﺗ‪％‬ﺎ ﺻﻮﻓ‪，‬ﺎءﮐﯽ ﺍﺣﺎﺩګﺚ ﮐﺎ ﺍﻫﺘﻤﺎﻡ ﮐﺮﺗﺔ ﺍﻥ ﮐﺔ ﻟﺌﺔ ﺍﻥ ﻫﯽ ﮐﯽ ﻃﺮﺯ ﭘﺮ ﺍګﮏ ﺗﻔﺴ‪，‬ﺮ ‪Ｌ‬ﯽ‬
‫ﻟﮑ‪％‬ﯽ ﺍﻥ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻣﺤﻤﺪ ګﻮﺳﻒ ﺑﻦ ﺍﻟﻘﻄﺎﻥ ﺍﻟﻨ‪，‬ﺴﺎﺑﻮﺭﯼ ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ﺛﻘﻪ ﻧﻬ‪ Ｓ‬ﺻﻮﻓ‪，‬ﻪ ﮐﺔ ﻟﺌﺔ ﺍﺣﺎﺩګﺚ ﮔ‪％‬ﺆﺗﺎ ‪ Ｂ‬ﺍﺱ ﮐﯽ ﺗﻔﺴ‪，‬ﺮ‬
‫ﻣ‪Ｌ Ｓ‬ﯽ ﻧﺎﺟﺎﺋﺰ ﺑﺎﺗ‪ Ｓ‬ﻫ‪ Ｓ‬ﺍﻥ ﮐﯽ ﻭﻓﺎﺕ ‪412‬ﻫﺠﺮﯼ ﻣ‪ Ｓ‬ﻫﻮﺋﯽ ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﺳ‪，‬ﺮ ﺍﻋ‪＋‬ﻡ ﺍﻟﻨﺒ‪＋‬ء‪17/247:‬‬
‫‪)37‬ﺳ‪，‬ﺮ ﺍﻋ‪＋‬ﻡ ﺍﻟﻨﺒ‪＋‬ء‪(14/69:‬‬
‫‪)38‬ﺻﻔ＆ ﺍﻟﺼﻔﻮۃ‪(2/329:‬‬
‫‪39‬ﺍﺱ ﮐﺎ ﻧﺎﻡ ﺑﺸﺮ ﺑﻦ ﺣﺎﺭﺙ ‪ Ｂ‬ﻋﺒﺎﺩﺕ ﻣ‪ Ｓ‬ﻟﮓ ﮐﺮ ﻟﻮﮔﻮﺃ ﺳﺔ ﺍﻟﮓ ﺭ＠ ﺍﺱ ﮐﯽ ﻋﺒﺎﺩﺕ ﻭﻭﺭﻉ ﺍﻭﺭ ﻗﺮﺑﺎ‪ Y‬ﻣ‪ Ｓ‬ﺍﺱ ﮐﯽ ﺗﻌﺮګﻒ ﮐﯽ ﺟﺎﺗﯽ‬
‫ﺍﺱ ﮐﯽ ﺗ‪，‬ﻦ ﺑﻬﻨ‪Ｌ Ｓ‬ﯽ ﺍﺳﯽ ﻃﺮﺡ ﺗ‪227 Ｓ％‬ﻫﺠﺮﯼ ﻣ‪ Ｓ‬ﻓﻮﺕ ﻫﻮﺍ۔ﺳ‪，‬ﺮ ﺍﻋ‪＋‬ﻡ ﺍﻟﻨﺒ‪＋‬ء‪10/41:‬‬
‫‪)40‬ﺻﻔ＆ ﺍﻟﺼﻔﻮة‪(2/392:‬‬

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‫ﺟﻨ‪，‬ﺪ ﺑﻐﺪﺍﺩﯼ ‪ f‬ﺍﭘﻨﺔ ﺷ‪，‬ﺦ ﺳﺮﯼ ﺍﻟﺴﻘﻄﯽ ﮐﺔ ﺻﺮﺍﺣﯽ ﮐﺎ ﺍګﮏ ！ﻮ！ﺎ ﺣﺼﻪ ﺩګﮑ‪ ＃‬ﮐﺮ‬
‫ﺍﺱ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﭘﻮﭼ‪％‬ﺎ ﺗﻮ ﻭﻩ ﮐﻬﻨﺔ ﻟﮕﺔ ﮐﻪ ﻣ‪，‬ﺮﯼ ﺑ‪＂，‬ﯽ ‪ f‬ﺍﺱ ﻣ‪ Ｓ‬ﻣ‪，‬ﺮﺓ ﻟﺌﺔ‬
‫ﭘﺎ‪％！ Y‬ﻨﺈﺍ ﮐ‪，‬ﺎ ﭘ‪％‬ﺮ ﻣﺠ‪％‬ﺔ ﻧ‪，‬ﻨﺪ ‪ f‬ﺁﻟ‪，‬ﺎ ﮐ‪，‬ﺎ ﺩګﮑ‪％‬ﺘﺎ ﻫﻮﺃ ﮐﻪ ﺍګﮏ ﺑﺆﯼ ﺧﻮﺑﺼﻮﺭﺕ‬
‫ﻟﺆﮐﯽ ‪ Ｂ‬ﻣ‪ f Ｓ‬ﭘﻮﭼ‪％‬ﺎ ﺗﻮﮐ‪，‬ﺴﺔ ﻣﻠﺔ ﮔﯽ ﮐﻬﻨﺔ ﻟﮕﯽ ﺟﻮ ！‪％‬ﻨﺈﺍ ﭘﺎ‪ Y‬ﻧﻪ ﭘ‪，‬ﺘﺎ ﻫﻮ ﻣ‪Ｓ‬‬
‫‪ f‬ﻭﻩ ﺻﺮﺍﺣﯽ ﺍﭘﻨﺔ ＠ﺗ‪ ＃‬ﺳﺔ ﺗﻮﺅ ﺇﺍﻟﯽ‪ 41‬۔‬

‫ﺟﻨ‪，‬ﺪ ﺑﻐﺪﺍﺩﯼ ﺍﭘﻨﺔ ﺑﺰﺭﮔﻮﺃ ﺳﺔ ﺭﻭﺍګﺖ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺟﺐ ﻭﻩ ﺳﻮﺟﺎﺗﺔ ﺗﻮﺍﻧﻬ‪Ｓ‬‬

‫ﭘﮑﺎﺭﺍ ﺟﺎﺗﺎ ﮐ‪，‬ﺎ ﺗﻮﻣﺠ‪ ＃‬ﺳﺔ ﺳﻮﺗﺎ ‪ Ｂ‬ﺍﮔﺮ ﺗﻮ ﺳﻮګﺎ ﺗﻮﻣ‪ Ｓ‬ﺗﺠ‪％‬ﺔ ﮐﻮﺅﺓ ﻣﺎﺭﻭﺃ ﮔﺎ‬
‫۔ﺍګﺴﺔ ﻫﯽ ﻏﺰﺍﻟﯽ ﺳﻬﻞ ﺑﻦ ﻋﺒﺪﺍﷲ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻟﮑ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﭼ‪％‬ﻮ！ﺔ ﮐ‪％‬ﺠﻮﺭ‬
‫ﮐﺔ ﭘﺘﺔ ﮐ‪％‬ﺎﺗﺔ ﺍﻭﺭﻏﺰﺍﻟﯽ ﮐﻮ ﺧﻮﺩ ‪Ｌ‬ﯽ ﺟﻨﮕﻠﻮﺃ ﻣ‪ Ｓ‬ﭼﻠﺔ ﺟﺎ‪ f‬ﭘﺮ ﺁﻣﺎﺩﻩ ﮐﺮﺗﺔ ﺍﻭﺭ ګﻪ‬
‫ﺷﺮﻁ ﻟﮕﺎﺗﺔ ﮐﻪ ﮔ‪％‬ﺎﺱ ﭘ‪％‬ﻮﺱ ﮐ‪％‬ﺎ‪ f‬ﮐﯽ ﻋﺎﺩﺕ ﺑﻨﺎﻟﺔ ﮔﺎ۔ﺍﺑﻮﻧﺼﺮ ﺍﻟﺴﺮﺍﺝ ﮐﺔ ﻧﺰﺩګﮏ‬
‫ﺻﻮﻓ‪，‬ﺖ ﮐﺔ ﺁﺩﺍﺏ ﻣ‪ Ｓ‬ﺳﺔ ګﻪ ‪Ｌ‬ﯽ ‪ Ｂ‬ﮐﻪ ﻋﺰﺕ ﭘﺮ ﺫﻟﺖ ﮐﻮ ﺗﺮﺟ‪，‬ﺢ ﺩﺓ ﮔﺎ ﺍﻭﺭ ﻧﺮﻣﯽ‬
‫ﭘﺮ ﺳﺨﺘﯽ ﮐﻮ ﭘﺴﻨﺪ ﮐﺮﺓ ﮔﺎ‪42‬۔‬

‫ﺍﻧﻬﻮﺃ ‪ f‬ﺍﺱ ﺷﺨﺺ ﮐﺔ ﻟﺌﺔ ﺟﻮ ﺍﻥ ﮐﺔ ﺣﻠﻘﺔ ﻣ‪ Ｓ‬ﺩﺍﺧﻞ ﻫﻮﻧﺎ ﭼﺎ‪ Ｂ‬ګﺎ ﺍﻥ ﮐﺎ ﻣﺮګﺪ‬
‫ﻫﻮﺍﺱ ﮐﺔ ﻟﺌﺔ ﺍګﮏ ﺩﺳﺘﻮﺭ ﺑﻨﺎﺭﮐ‪％‬ﺎ ﺗ‪％‬ﺎ ﺟﺲ ﻣ‪ Ｓ‬ګﻪ ‪ Ｂ‬ﮐﻪ ﻣﺎﻝ ﭼ‪％‬ﻮﺅﺓ ﮔﺎ ﺟ‪，‬ﺴﺎ‬
‫ﮐﻪ ﻗﺸ‪，‬ﺮﯼ ‪ f‬ﺍﭘﻨﺔ ﺭﺳﺎﻟﻪ ﻣ‪ Ｓ‬ﺫﮐﺮ ﮐ‪，‬ﺎ‪ Ｂ‬ﺍﻭﺭ ﺁﻫﺴﺘﻪ ﺁﻫﺴﺘﻪ ﺧﻮﺭﺍﮎ ﮐﻢ ﮐﺮﺩﺓ ﮔﺎ‬
‫ﺍﻭﺭﮐﺒ‪％‬ﯽ ﺷﺎﺩﯼ ﻧﻪ ﮐﺮﺓ ﮔﺎ‪43‬۔‬

‫ﺍﺑﻮﻃﺎﻟﺐ ﺍﻟﻤﮑﯽ ﺍﭘﻨﺔ ﻣﺮګﺪ ﺳﺔ ﻣﻄﺎﻟﺒﻪ ﮐﺮﺗﺎ ﮐﻪ ﻭﻩ ﺩﻥ ﺍﻭﺭﺭﺍﺕ ﻣ‪ Ｓ‬ﺩﻭﭼﭙﺎﺗﯽ ﺳﺔ‬

‫ﺯګﺎﺩﻩ ﻧﻪ ﮐ‪％‬ﺎﺋﺔ ‪44‬۔‬

‫‪)41‬ﺍﻟﺘﻌﺮﻑ ﺍﺯ ﮐ‪＋‬ﺑﺎﺯﯼ ‪(155:‬‬

‫‪)42‬ﺍﻟﻠﻤﻊ‪(28:‬‬
‫‪)43‬ﺍﻻﻋﺘﺼﺎﻡ ﺍﺯ ﺷﺎﻃﺒﯽ ‪(1/214:‬‬
‫‪)44‬ﺗﻠﺒ‪，‬ﺲ ﺍﺑﻠ‪，‬ﺲ‪(141:‬‬

‫‪30‬‬
‫ﺍﻭﺭ ﺟﻨ‪，‬ﺪ ﺍﭘﻨﺔ ﻣﺮګﺪ ﺳﺔ ﮐﻬﺘﺎ ﮐﻪ ﻭﻩ ﺣﺪګﺚ ﭘﺎﮎ ﻧﻪ ﭘﺆ‪＄‬ﺔ )ﺍﮐﺜﺮ ﺍﺱ ﮐﺎ ﻣﻘﺼﺪ ګﻪ‬
‫ﻫﻮﺗﺎ ﮐﻪ ﺗﺰﮐ‪，‬ﻪ ﻧﻔﺲ ﮐﯽ ﺍﺑﺘﺪﺍءﻣ‪ Ｓ‬ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﺣﺪګﺚ ﮐﯽ ﮔﻬﺮﺍﺋﯽ ﻣ‪，‬ﺃﻨﻪ ﺟﺎﺋﺔ‬
‫ﮐ‪，‬ﻮﻧﮑﻪ ﺣﺪګﺚ ﭘﺆ‪＄‬ﻨﺎ ﺗﺮﮎ ﮐﺮﺩګﻨﺎ ﺗﻮ ﮐﻔﺮﻣ‪ Ｓ‬ﻣﺒﺘ‪ ＋‬ﮐﺮﺩګﺘﺎ ‪( Ｂ‬ګﻪ ﺗﻤﺎﻡ ﺍﻣﻮﺭ ﺍﺱ‬
‫ﺍﻋﺘﺪﺍﻝ ﺍﻭﺭ ﺁﺳﺎﻥ ﺩګﻦ ﺣﻨ‪，‬ﻒ ﺍﻭﺭ ﻃﺮګﻖ ﺻﺤﺎﺑﻪ‪ ‬ﮐﺔ ﺧ‪＋‬ﻑ ﻫ‪ Ｓ‬ﺍﺱ ﻣﺮﺣﻠﺔ ﮐﺔ‬
‫ﺍﻣﺘ‪，‬ﺎﺯﺍﺕ ﺩﺭﺝ ﺫګﻞ ﻫ‪: Ｓ‬‬

‫‪ 1‬ﺳﻤﺎﻉ‪:‬ﮐﺎ ﺍګﺠﺎﺩ ﻫﻮﻧﺎ ﺍﺱ ﺳﺔ ﺯ‪ Ｆ‬ﭘﺮ ﻣﺸﺘﻤﻞ ﺩﻝ ﻧﺮﻣﺎﺩګﻨﺔ ﻭﺍﻟﺔ ﻗﺼ‪，‬ﺪﻭﺃ ﮐﺎ ﺳﻨﻨﺎ‬

‫ﻣﺮﺍﺩ ‪ Ｂ‬ګﺎ ﺍګﺴﺔ ﻗﺼ‪，‬ﺪﺓ ﺟﻦ ﻣ‪ Ｓ‬ﻏﺰﻟ‪，‬ﺎﺕ ﻫﻮﺗ‪ Ｓ‬ﺍﻭﺭ ﮐﻬﺘﺔ ﮐﻪ ﻫﻤﺎﺭﺍ ﻣﻘﺼﺪ ﺍﻥ‬
‫ﺳﺔ ﺭﺳﻮﻝ ‪e‬ﻫ‪ Ｓ‬ﺍﻭﺭ ﺟﻮ ﺍﺳﺔ ﺳﻨﺎﺗﺎ ﺍﺳﺔ ﻗﻮﺍﻝ ﮐﻬﺘﺔ ﺍﻭﺭ ﮔﺎ‪ f‬ﮐﺎ ﻟﻬﺠﻪ ﺍﺳﺘﻌﻤﺎﻝ‬
‫ﮐﺮﺗﺔ ۔‬

‫‪ 2‬ﺍګﮏ ﺧﺎﺹ ﻃﺮﺯ ﺟﺴﺔ ﺻﻮﻓ‪，‬ﺖ ﮐﻬﺘﺔ ﮐﺔ ﻣﺘﻌﻠﻖ ﮐ‪＋‬ﻡ ﮐﺮﻧﺎ ﺍﻭﺭ ﻫﻤﺎﺭﺍ ﻃﺮګﻘﻪ‬
‫‪،‬ﻫﻤﺎﺭﺍﻣﺬﻫﺐ ‪،‬ﻫﻤﺎﺭﺍ ﻋﻠﻢ ﺟ‪，‬ﺴﺔ ﻟﻔﻆ ﮐﺎ ﻇﺎ‪ Ｃ‬ﻫﻮﻧﺎ ﺟﻨ‪，‬ﺪ ﺑﻐﺪﺍﺩﯼ ﮐﻬﺘﺔ ﻫ‪Ｓ‬‬
‫‪:‬ﻫﻤﺎﺭﺍګﻪ ﻋﻠﻢ ﺣﺪګﺚ ﺭﺳﻮﻝ‪‬ﺳﺔ ﻣ‪ ＋‬ﻫﻮﺍ‪45Ｂ‬۔‬

‫ﺍﻭﺭ ﺍﺑﻮﺳﻠ‪，‬ﻤﺎﻥ ﺍﻟﺪﺍﺭﺍ‪ Y‬ﮐﻬﺘﺎ ‪”: Ｂ‬ﻣ‪，‬ﺮﺓ ﺩﻝ ﻣ‪ Ｓ‬ﺑﺴﺎ ﺍﻭﻗﺎﺕ ﻗﻮﻡ ﮐﺔ ﻧﮑﺎﺕ ﻣ‪ Ｓ‬ﺳﺔ‬
‫ﮐﻮﺋﯽ ﺍګﮏ ﻧﮑﺘﻪ ﺁﺗﺎ ﺗﻮ ﺍﺳﺔ ﮐﺘﺎﺏ ﻭﺳﻨﺖ ﺩﻭﻋﺎﺩﻝ ﮔﻮﺍﻫﻮﺃ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻗﺒﻮﻝ ﻧﻪ ﮐﺮﺗﺎ‬
‫‪46‬۔‬

‫ګﻬﺎﺃ ﻗﻮﻡ ﺳﺔ ﺍﺱ ﮐﯽ ﻣﺮﺍﺩ ﺧﺎﺹ ﻗﻮﻡ ‪ Ｂ‬ګﻌﻨﯽ ﺻﻮﻓ‪，‬ﺎء۔‬

‫‪ 3‬ﺍګﺴﯽ ﮐﺘﺐ ﻟﮑ‪％‬ﯽ ﮔﺌ‪ Ｓ‬ﺟﻮ ﺯ‪ Ｆ‬ﻭﺯﻫّﺎﺩ ﺳﺔ ﻣﺘﻌﻠﻖ ﺻﺤ‪，‬ﺢ ﻭﺳﻘ‪，‬ﻢ ﺍﺣﺎﺩګﺚ ﺳﺔ‬
‫‪Ｌ‬ﺮﯼ ﭘﺆﯼ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻧﻔﺴﺎ‪ Y‬ﻭﻗﻠﺒﯽ ﺧﻄﺮﺍﺕ ﺍﻭﺭ ﻓﻘﺮ ﻭﻓﺎﻗﻪ ﮐﯽ ﻃﺮﻑ ﺩﻋﻮﺕ ﺳﺔ‬
‫‪Ｌ‬ﺮﯼ ﭘﺆﯼ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍ‪ Ｈ‬ﮐﺘﺎﺏ ﮐﯽ ﺭﻭﺍګﺎﺕ ﻧﻘﻞ ﮐﺮﺗﯽ ﻫ‪ Ｓ‬ﻣﺜ‪ ً＋‬ﺣﺎﺭﺙ ﻣﺤﺎﺭ‪Ｋ‬‬

‫‪)45‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﮑ‪，‬ﻦ ﺍﺯ ﺍﺑﻦ ﺍﻟﻘ‪，‬ﻢ ‪(3/142 :‬‬

‫‪)46‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﮑ‪，‬ﻦ ﺍﺯ ﺍﺑﻦ ﺍﻟﻘ‪，‬ﻢ ‪(3/142 :‬‬

‫‪31‬‬
‫ﮐﯽ ﮐﺘﺎﺑ‪،Ｓ‬ﺍﺑﻮﻃﺎﻟﺐ ﺍﻟﻤﮑﯽ ﮐﯽ ﻗﻮﺕ ﺍﻟﻘﻠﻮﺏ ‪،‬ﺍﺑﻮﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺍﻟﺴﻠﻤﯽ ﮐﯽ ﺗﻔﺴ‪，‬ﺮ‬
‫‪،‬ﺍﺑﻮﻧﻌ‪，‬ﻢ ﺍﻻﺻﺒﻬﺎ‪ Y‬ﮐﯽ ﺣﻠ‪ ＆，‬ﺍﻻﻭﻟ‪，‬ﺎءﺍﺑﻦ ﺧﻠﺪﻭﻥ ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ﺍﻥ ﮐﺎ ﺍﺻﻞ ﻃﺮګﻖ‬
‫ﻣﺤﺎﺳﺒﻪ ﻧﻔﺲ ﺍﻭﺭ ﻟﺬﺍﺕ ﮐﺔ ﻣﺘﻌﻠﻖ ﮐ‪＋‬ﻡ ﺗ‪％‬ﺎ ﭘ‪％‬ﺮ ﺍﻧﻬﻮﺃ ‪ f‬ﺗﺮ‪ Ｒ‬ﮐﯽ ﺍﻭﺭ ﺍﺱ ﻓﻦ‬
‫ﻣ‪ Ｓ‬ﺗﺎﻟ‪，‬ﻒ ﮐﺮ‪ f‬ﻟﮕﺔ ﭼﻨﺎﻧﭽﻪ ﻭﺭﻉ ﺍﻭﺭ ﻣﺤﺎﺳﺒﻪ ﮐﺔ ﻣﺘﻌﻠﻖ ﮐﺘﺎﺑ‪ Ｓ‬ﻟﮑ‪ Ｓ％‬ﺟ‪，‬ﺴﺎ‬
‫ﮐﻪ ﻗﺸ‪，‬ﺮﯼ ‪ f‬ﺍﻟﺮﺳﺎﻟﻪ ﻣ‪ Ｓ‬ﮐ‪，‬ﺎ ګﻪ ﺍﺱ ﻭﻗﺖ ﮐﯽ ﺑﺎﺕ ‪ Ｂ‬ﺟﺐ ﻃﺮګﻘﻪ ﻣﺤﺾ‬
‫ﻋﺒﺎﺩﺕ ﻫﯽ ﺭﻩ ﮔ‪，‬ﺎ‪47‬۔‬

‫ﺍﺱ ﻣﺮﺣﻠﻪ ﺳﺔ ﻣﺘﻌﻠﻖ ﻫﻤﺎﺭﺍ ﺗﺒﺼﺮﻩ‬

‫‪ 1‬ګﻪ ﻋﺒﺎﺩﺍﺕ ﻣ‪ Ｓ‬ﺗﮑﻠﻒ ﻭ ﺗﺸﺪﺩﺍﻥ ﺟﺎﺋﺰ ﺍﻣﻮﺭ ﮐﺎ ﺗﺮﮎ ﮐﺮﺩګﻨﺎ ‪ Ｂ‬ﺟﺲ ﮐﯽ ﻣﺜﺎﻝ‬
‫ﺳﻠﻒ ‪ ‬ﻣ‪ Ｓ‬ﻧﻬ‪ Ｓ‬ﻣﻠﺘﯽ ﺍﷲ ﮐﺔ ﺭﺳﻮﻝ ‪‬ﮔﻮﺷﺖ ﮐ‪％‬ﺎﺗﺔ ﺗ‪％‬ﺔ ‪،‬ﻣ‪％＂，‬ﯽ‬
‫ﺍﺷ‪，‬ﺎءﭘﺴﻨﺪ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ ﺁﭖ ﮐﺔ ﻟﺌﺔ ！‪％‬ﻨﺈﺍ ﭘﺎ‪ Y‬ﺷ‪，‬ﺮګﺄ ﺑﻨﺎګﺎ ﺟﺎﺗﺎ‪48‬۔‬

‫ﻧﺒﯽ‪ f‬ﮐﺴﯽ ﺻﺤﺎ‪ Ｋ‬ﮐﻮ ﻣﺎﻝ ﻭﻣﺘﺎﻉ ﺿﺎﺋﻊ ﺗﺮﮎ ﮐﺮ‪ f‬ﮐﺎﺣﮑﻢ ﻧﻬ‪ Ｓ‬ﺩګﺎ ﻧﻪ‬
‫ﻫﯽ ﺩګﻦ ﻣ‪ Ｓ‬ﺗﺸﺪﺩ ﻫﻤ‪，‬ﺸﻪ ﺭﻭﺯﻩ ﺭﮐ‪％‬ﻨﺎ ګﺎ ﻫﻤ‪，‬ﺸﻪ ﻗ‪，‬ﺎﻡ ﮐﺮﻧﺎ ﺗﻮ ګﻬﻮﺩ ﻭﻧﺼﺎﺭﯼٰ ﮐﺔ‬
‫ﺭﺍﻫﺒﻮﺃ ﮐﺎ ﻭﻃ‪，‬ﺮﻩ ‪49 Ｂ‬۔‬

‫ﺷﺎﺩﯼ ﻧﻪ ﮐﺮﻧﺎ ﻫﻤ‪，‬ﺸﻪ ‪Ｌ‬ﻮﮐﺎ ﺭﻫﻨﺎ ﺍﺱ ﺗﺒﺘﻞ )ﮔﻮﺷﻪ ﻧﺸ‪，‬ﻨﯽ (ﮐﺔ ﻣﺘﺮﺍﺩﻑ ‪ Ｂ‬ﺟﺲ‬
‫ﺳﺔ ﻧﺒﯽ ‪ f‬ﺍﭘﻨﺔ ﺑﻌﺾ ﺻﺤﺎﺑﻪ ﮐﻮ ﻣﻨﻊ ﻓﺮﻣﺎګﺎ ګﻬﯽ ﻭﺟﻪ ﺗ‪％‬ﯽ ﮐﻪ ﺍﺑﻦ‬
‫ﻋﻄﺎءﺍﻻﺩﻣﯽ ﻓﺮﻣﺎﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ‪:‬ﺍﷲﻫﻤﺎﺭﯼ ﻋﻘﻠ‪ Ｓ‬ﺩﺭﺳﺖ ﺭﮐ‪％‬ﺔ ﺟﻮ ‪Ｌ‬ﻮﮎ ﺍﻭﺭ‬
‫ﺭګﺎﺿﺖ ﮐﯽ ﺗﻨﮕﯽ ﮐﻮ ﺍﭘﻨﯽ ﻋﻘﻞ ﮐﺔ ﺯﻭﺍﻝ ﮐﺎ ﺳﺒﺐ ﺑﻨﺎﻟﺔ ﻭﻩ ﻧﺎﻓﺮﻣﺎﻥ ﮔﻨﺎﻩ ﮔﺎﺭ‬
‫‪50Ｂ‬۔‬

‫‪)47‬ﺍﺑﻦ ﺧﻠﺪﻭﻥ‪(469:‬‬
‫‪)48‬ﺗﻠﺒ‪，‬ﺲ ﺍﺑﻠ‪，‬ﺲ‪(151:‬‬
‫‪)49‬ﺣﺠ＆ ﺍﷲ ﺍﻟﺒﺎﻟﻐ＆ ﺍﺯ ﺷﺎﻩ ﻭﻟﯽ ﺍﷲ ﺩ‪＄‬ﻠﻮﯼ‪(20:‬‬
‫‪)50‬ﺳ‪，‬ﺮ ﺍﻋ‪＋‬ﻡ ﺍﻟﻨﺒ‪＋‬ء‪(14/153:‬‬

‫‪32‬‬
‫ﺟﻨﮕﻠﻮﺃ ﻣ‪ Ｓ‬ﻧﮑﻞ ﺟﺎﻧﺎ ﺍﺱ ﺳﺔ ﺭﻭﮐﺎ ﮔ‪，‬ﺎ ‪ Ｂ‬ګﻪ ﺭﻫﺒﺎﻧ‪，‬ﺖ ﮐﯽ ﺑﺪﻋﺖ ‪ Ｂ‬ﺍﺑﻮﺩﺍٶﺩ‬
‫ﻣ‪ Ｓ‬ﺍﺑﻮﺍﺳﺎﻣﻪ‪ ‬ﺳﺔ ﻣﺮﻭﯼ ‪ Ｂ‬ﮐﻪ ﺍګﮏ ﺷﺨﺺ ‪ f‬ﮐﻬﺎ ګﺎ ﺭﺳﻮﻝ ﺍﷲ ﺳ‪，‬ﺎﺣﺖ‬
‫ﮐﯽ ﺍﺟﺎﺯﺕ ﺩګﺠﺌﺔ ﺁﭖ ‪ f‬ﻓﺮﻣﺎګﺎ‪ :‬ﻣ‪，‬ﺮﯼ ﺍﻣﺖ ﮐﯽ ﺳ‪，‬ﺎﺣﺖ ﺟﻬﺎﺩ ﻣ‪51Ｂ Ｓ‬۔‬

‫ﺍﻣﺎﻡ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﻓﺮﻣﺎﺗﺔ ﻫ‪:Ｓ‬ﺟﻨﮕﻞ ﻣ‪ Ｓ‬ﻧﮑﻞ ﺟﺎﻧﺎ ﺍﺱ ﺍﻣﺖ ﮐﺎ ﺷ‪，‬ﻮﻩ ﻧﻬ‪52Ｓ‬۔‬

‫ﺍﻣﺎﻡ ﺫﻫﺒﯽ‪‬ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ﻃﺮګﻖ ﻣﺤﻤﺪﯼ ﺑﻬﺘﺮګﻦ ‪ Ｂ‬ﻭﻩ ګﻪ ‪ Ｂ‬ﮐﻪ ﭘﺎﮐ‪，‬ﺰﻩ ﭼ‪，‬ﺰګﺄ‬
‫ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﻧﺎ ﺍﻭﺭ ﺟﺎﺋﺰ ﺧﻮﺍﻫﺸﺎﺕ ﺑ‪ ＋‬ﺍﺳﺮﺍﻑ ﭘﻮﺭﯼ ﮐﺮﻧﺎ ﻫﻤﺎﺭﺓ ﻟﺌﺔ ﺭﻫﺒﺎﻧ‪，‬ﺖ‬
‫‪،‬ﻭﺻﺎﻝ )ﻣﺴﻠﺴﻞ ﺭﻭﺯﻩ ﺭﮐ‪％‬ﻨﺎ ﺍﻭﺭ ﺍﻓﻄﺎﺭ ﻧﻪ ﮐﺮﻧﺎ(ﺍﻭﺭ ﻫﻤ‪，‬ﺸﻪ ﺭﻭﺯﻩ ﺭﮐ‪％‬ﻨﺎ‪،‬ﻫﻤ‪，‬ﺸﻪ ‪Ｌ‬ﻮﮐﺔ‬
‫‪53‬‬
‫ﺭﻫﻨﺎ ﻣﺸﺮﻭﻉ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎﮔ‪，‬ﺎ ﻋﻠﻤﺎء‪ f‬ﺭﻫﺒﺎﻧ‪，‬ﺖ ﮐﯽ ﺭﺍﻩ ﮐﺎ ﺍﻧﮑﺎﺭ ﮐ‪，‬ﺎ ‪Ｂ‬‬

‫ﺻﻮﻓ‪，‬ﺎءﭘﺮ ﺷ‪，‬ﻄﺎﻥ ‪ f‬ﺍﻟﺘﺒﺎﺱ ﺇﺍﻻ ﮐﻪ ﺳﺎﺭﺍﻣﺎﻝ ﺗﺮﮎ ﮐﺮﺩګﺄ ﺍﮔﺮﭼﻪ ﺍﻥ ﮐﯽ ﻧ‪，‬ﺘ‪Ｓ‬‬

‫ﺍﭼ‪％‬ﯽ ﻫﻮﺗﯽ ﻫ‪ Ｓ‬ﻣﮕﺮ ﺍﻋﻤﺎﻝ ﻏﻠﻂ ﻫ‪ Ｓ‬ﺍﻭﺭﺣﺎﺭﺙ ﻣﺤﺎﺳﺒﯽ ﺍﻭﺭ ﻏﺰﺍﻟﯽ ﺟ‪，‬ﺴﺔ ﻟﻮﮔﻮﺃ‬
‫ﺳﺔ ﺗﻌﺠﺐ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺍﺱ ﻣ‪ Ｓ‬ﮐ‪，‬ﺴﺔ ﮔﺮﭘﺆﺓ ﺍﻭﺭﮐ‪，‬ﻮﻧﮑﺮ ﺗﺮﻏ‪，‬ﺐ ﺩګﺘﺔ ﺗ‪％‬ﺔ ﺍﻭﺭ‬
‫ﺣﺎﺭﺙ ﻣﺤﺎﺭ‪ Ｋ‬ﮐﯽ ﺩﻟ‪，‬ﻞ ﮐﻪ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﻮﻑ ﮐﺔ ﮐ‪％‬ﺆﺍ ﮐﺌﺔ ﺟﺎ‪ f‬ﮐﺎ ﻗﺼﻪ ﺛﺎﺑﺖ‬
‫ﻧﻬ‪ Ｓ‬ﻧﻪ ﻫﯽ ﺍﷲ ‪ f‬ﺍﻧﻬ‪ Ｓ‬ﻣﺎﻝ ﺟﻤﻊ ﮐﺮ‪ f‬ﺳﺔ ﻣﻨﻊ ﮐ‪，‬ﺎ ﺑﻠﮑﻪ ﻣﺎﻝ ﺟﻤﻊ ﮐﺮﺭﮐ‪％‬ﻨﺔ ﺳﺔ‬
‫ﻣﻨﻊ ﮐ‪，‬ﺎ‪ 54‬ﺟﺒﮑﻪ ﻭﻩ ﺑﮑﺜﺮﺕ ﺍﻧﻔﺎﻕ ‪ Ｑ‬ﺳﺒ‪，‬ﻞ ﺍﷲ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ ۔‬

‫ﺳﻠﻒ ﺻﺎﻟﺤ‪，‬ﻦ ﺟﻨﻬﻮﺃ ‪ f‬ﺻﺤ‪，‬ﺢ ﻣﻌﻨﻮﺃ ﻣ‪ Ｓ‬ﺍﺳ‪＋‬ﻡ ﺳﻤﺠ‪％‬ﺎ ﺍﻧﻬﻮﺃ ‪ f‬ﺗﮑﻠﻒ ﻭﺗﺸﺪﺩ‬
‫ﮐﯽ ﺭﺍﻩ ﺍﺧﺘ‪，‬ﺎﺭ ﻧﻪ ﮐﯽ ﺳ‪，‬ﺪﺍﻟﺘﺎﺑﻌ‪，‬ﻦ ﺳﻌ‪，‬ﺪ ﺑﻦ ﻣﺴ‪，‬ﺐ‪‬ﺳﺔ ﺍﻥ ﮐﺔ ﻏ‪＋‬ﻡ ‪ f‬ﮐﻬﺎګﻪ‬
‫ﻟﻮﮒ )ﺻﻮﻓ‪，‬ﺎء( ﺑﺆﺍ ﺑﻬﺘﺮګﻦ ﻋﻤﻞ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻬﻨﺔ ﻟﮕﺔ ﮐ‪，‬ﺎ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬؟ﮐﻬﻨﺔ ﻟﮕﺎ‬

‫‪)51‬ﺳﻨﻦ ﺍ‪ Ｋ‬ﺩﺍٶﺩ ﮐﺘﺎﺏ ﺍﻟﺠ‪％‬ﺎﺩ‪(3/5:‬‬

‫‪) 52‬ﺍﻗﺘﻀﺎءﺍﻟﺼﺮﺍﻁ ﺍﻟﻤﺴﺘﻘ‪，‬ﻢ‪ (105:‬ﺍﺱ ﺳﻠﺴﻠﺔ ﻣ‪ Ｓ‬ﺍﻧﻬﻮﺃ ‪ f‬ﺍﻣﺎﻡ ﺍﺣﻤﺪ ﮐﺎ ﺍګﮏ ﻗﻮﻝ ‪Ｌ‬ﯽ ﻧﻘﻞ ﮐ‪，‬ﺎ ‪(Ｂ‬‬
‫‪)53‬ﺳ‪，‬ﺮ ﺍﻋ‪＋‬ﻡ ﺍﻟﻨﺒ‪＋‬ء‪(12/89:‬‬
‫‪)54‬ﺗﻠﺒ‪，‬ﺲ ﺍﺑﻠ‪，‬ﺲ‪(180:‬‬

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‫ﻇﻬﺮ ﭘﺆځ ﮐﺮ ﻋﺼﺮ ﺗﮏ ﻗ‪，‬ﺎﻡ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﻓﺮﻣﺎ‪ f‬ﻟﮕﺔ ﺗ‪，‬ﺮﯼ ﺧﺮﺍ‪ Ｋ‬ﻫﻮ ﺑﺮﺩ ﺍﷲ ﮐﯽ‬
‫ﻗﺴﻢ ګﻪ ﻋﺒﺎﺩﺕ ﻧﻬ‪ Ｓ‬ﺗﻮﮐ‪，‬ﺎﺟﺎ‪ f‬ﻋﺒﺎﺩﺕ ﮐ‪，‬ﺎ ‪ Ｂ‬ﻋﺒﺎﺩﺕ ګﻪ ‪ Ｂ‬ﮐﻪ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﻣ‪Ｓ‬‬
‫ﻏﻮﺭ ﮐ‪，‬ﺎﺟﺎﺋﺔ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺣﺮﺍﻡ ﮐﺮﺩﻩ ﺍﻣﻮﺭ ﺳﺔ ﺩﻭﺭ ﺭ＠ ﺟﺎﺋﺔ ‪55‬۔‬

‫ﺟﺴﻢ ﻧﻔﺲ ﮐﯽ ﺳﻮﺍﺭﯼ ‪ Ｂ‬ﺍﮔﺮ ﺟﺴﻢ ﮐﻮ ﺍﺱ ﮐﺎ ﺣﻖ ﻧﻪ ﺩګﺎﺟﺎﺋﺔ ﺗﻮګﻪ ﻧﻔﺲ ﮐﯽ‬

‫‪Ｌ‬ﺎﺭﯼ ‪Ｌ‬ﺮﮐﻢ ﺑﻮﺟ‪ ＃‬ﻧﻬ‪ Ｓ‬ﺍ！‪％‬ﺎﭘﺎﺗﺎ ﻟ‪，‬ﮑﻦ ﺟﺐ ﻧﺎﺟﺎﺋﺰ ﺯ‪، Ｆ‬ﺗﺮﮎ ﺩﻧ‪，‬ﺎ‪Ｌ،‬ﻮﮐﺔ ﺭﻫﻨﺎ‬
‫‪،‬ﮔﻮﺷﺖ ﻧﻪ ﮐ‪％‬ﺎﻧﺎ ‪Ｌ،‬ﻮﺳﯽ ！ﮑﺆﺓ ﮐ‪％‬ﺎﻧﺎ‪،‬ﺍﻭﺭ ﭼﻠﻮ ‪Ｌ‬ﺮ ﭘﺎ‪ Y‬ﭘ‪，‬ﻨﺎ ﺍګﺴﯽ ﺑﺪﻋﺎﺕ ﺭﻭﻧﻤﺎ‬
‫ﻫﻮﺃ ﺗﻮ ﺟﺴﻢ ﭘﺮ ﻧﻔﺲ ﮐﺔ ﺧﻄﺮﺍﺕ ﻻﺯﻡ ﻫﻮﺟﺎﺗﺔ ﻫ‪ Ｓ‬ﺍﮐﺜﺮ ﺳﻨﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﮐﻪ ‪Ｌ‬ﻮﮎ ګﺎ‬
‫ﻧ‪，‬ﻨﺪ ﻧﻪ ﮐﺮ‪ f‬ﮐﯽ ﻭﺟﻪ ﺳﺔ ﻧﻘﺼﺎﻧﺎﺕ ﻫﻮﺋﺔ ﺑﺴﺎ ﺍﻭﻗﺎﺕ ﺍﻧﺴﺎﻥ ﻧﻔﺴ‪，‬ﺎﺗﯽ ﻣﺮګﺾ ﺑﻦ‬
‫ﺟﺎﺗﺎ ‪ Ｂ‬ﻋﺒﺎﺩﺕ ﮐﺎ ﺣﺼﻮﻝ ﺩﻧ‪，‬ﺎﻭﯼ ﺯﻧﺪﮔﯽ ﻫﯽ ﻣ‪ Ｓ‬ﻣﻤﮑﻦ ‪ Ｂ‬ﺍﻭﺭ ﺩﻧ‪，‬ﺎﻭﯼ ﺯﻧﺪﮔﯽ ﺑﺪﻥ‬
‫ﮐﯽ ﺳ‪＋‬ﻣﺘﯽ ﭘﺮ ﻣﻮﻗﻮﻑ ‪56 Ｂ‬۔‬

‫ﺗﺮﮎ ﺩﻧ‪，‬ﺎ ﻧﻪ ﺗﻮ ﮐﺘﺎﺏ ﺍﷲ ﺳﺔ ﺛﺎﺑﺖ ‪ Ｂ‬ﻧﻪ ﻫﯽ ﺳﻨﺖ ﺳﺔ ﺍګﺴﺎ ﮐﺮ‪ f‬ﻣ‪ Ｓ‬ﻣﺬﻣﻮﻡ‬
‫ﺩﻧ‪，‬ﺎﻭﯼ ﻧﻘﺼﺎﻥ ‪ Ｂ‬ﺟﺲ ﮐﺎ ﺁﺧﺮﺕ ﻣ‪ Ｓ‬ﮐﭽ‪ ＃‬ﻓﺎﺋﺪﻩ ﻧﻬ‪57 Ｓ‬۔‬

‫ﺣﻘ‪，‬ﻘﯽ ﺯ‪ Ｆ‬ﺩﻧ‪，‬ﺎ ﻣ‪ Ｓ‬ﺭﻩ ﮐﺮ ﻫﯽ ﻣﻤﮑﻦ ‪ Ｂ‬ﮐﻪ ﺩﻧ‪，‬ﺎ ﮐﺎ ﺳﻮﻧﺎ ﺍﻭﺭﻣ＂ﯽ ﺩﻭﻧﻮﺃ ﻫﯽ ﺑﺮﺍﺑﺮ‬
‫ﻫﻮﺟﺎﺋ‪ Ｓ‬ﺯ‪ Ｆ‬ګﻪ ‪ Ｂ‬ﮐﻪ ﻟﻮﮔﻮﺃ ﮐﯽ ﻧﺎﺟﺎﺋﺰ ﺗﻌﺮګﻒ ﻭﻣﺬﻣﺖ ﺳﺔ ﺑﭽﺔ ﺟﻮ ﺍګﺴﺎ ﺑﻦ‬
‫ﺟﺎﺋﺔ ﻭﻩ ﭘﺎﮐ‪，‬ﺰﻩ ﺩﻝ ﮐﺎ ﻣﺎﻟﮏ ‪ Ｂ‬ﺍﻭﺭ ﺍﮔﺮ ﺍﺱ ﻣ‪ Ｓ‬ﺳﺔ ﮐﭽ‪ ＃‬ﺧ‪＋‬ﻑ ﺷﺮﻉ ﺻﺎﺩﺭ ﻫﻮﺗﻮ‬
‫‪ Ａ‬ﺍﺱ ﮐﯽ ﺑﺪﻋﺖ ﺍﺱ ﮐﺔ ﭼﻬﺮﺓ ﭘﺮ ﻣﺎﺭ ﮐﺮ ﺍﺱ ﮐﺎﺭﺩّ ﮐﺮﺩګﺄ ﮔﺔ ‪58‬۔‬

‫ﻋﺒﺎﺳﯽ ﺧﻠ‪，‬ﻔﻪ ﻣﻨﺼﻮﺭ ﮐﯽ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒ‪，‬ﺪ ﺍﻟﻤﻌﺘﺰﻟﯽ ‪ f‬ﻣﺪﺡ ﺑ‪，‬ﺎﻥ ﮐﯽ ﮐﻪ ﻭﻩ ﺑﺆﺍ ﺯﺍ‪Ｆ‬‬
‫‪ Ｂ‬ﺍﺱ ﭘﺮ ﺍﺑﻦ ﮐﺜ‪，‬ﺮ‪ f ‬ﻟﮑ‪％‬ﺎ ﮐﻪ‪:‬ﺯ‪ Ｆ‬ﺍﺻ‪＋‬ﺡ ﮐﯽ ﺩﻟ‪，‬ﻞ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﮐﺜﺮ ﺭﻫﺒﺎﻥ‬

‫‪)55‬ﻃﺒﻘﺎﺕ ﺍﺑﻦ ﺳﻌﺪ‪(5/135:‬‬

‫‪)56‬ﺍﻟﺬﺭګﻌﻪ ﺍﻟﯽ ﻣﮑﺎﺭﻡ ﺍﻟﺸﺮګﻌ＆ ﺍﺯ ﺍﻣﺎﻡ ﺭﺍﻏﺐ ﺍﺻﻔﻬﺎ‪(153:Y‬‬
‫‪)57‬ﻓﺘﺎﻭﯼ ﺍﺑﻦ ﺗ‪，‬ﻤ‪(20/148:＆，‬‬
‫‪)58‬ﺍﺑﺠﺪ ﺍﻟﻌﻠﻮﻡ‪(2/374:‬‬

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‫ﮐﺔ ﭘﺎﺱ ﺍﺱ ﻗﺪﺭ ﺯ‪ Ｆ‬ﺗ‪％‬ﺎ ﺟﺲ ﮐﯽ ﻣﻨﺼﻮﺭ ﺍﻭﺭ ﺍﮐﺜﺮ ﻣﺴﻠﻤﺎﻥ ﺍﺳﺘﻄﺎﻋﺖ ﻧﻬ‪ Ｓ‬ﺭﮐ‪％‬ﺘﺔ‬
‫‪59‬۔‬

‫‪ 2‬ﻋﻮﺍﻡ ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﯽ ﻋﺒﺎﺩﺕ ﺩګﮑ‪ ＃‬ﮐﺮ ﺍﻧﻬ‪ Ｓ‬ﺻﺤﺎﺑﻪ ﺳﺔ ﺍﻓﻀﻞ ﺳﻤﺠ‪％‬ﻨﺔ ﻟﮕﺘﯽ ‪Ｂ‬‬
‫ﮐ‪，‬ﻮﻧﮑﻪ ﻟﻮﮒ ﻧﻬ‪ Ｓ‬ﺟﺎﻧﺘﺔ ﮐﻪ ﺻﺤﺎﺑﻪ ﮐ‪，‬ﺴﺔ ﺗ‪％‬ﺔ ﻭﻩ ﻋﺠ‪，‬ﺐ ﻭﻏﺮګﺐ ﺣﺮﮐﺎﺕ ﺍﻭﺭ‬
‫ﺗﺸﺪﺩ ﺳﺔ ﺣ‪，‬ﺮﺍﻥ ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﻧﻬ‪ Ｓ‬ﺟﺎﻧﺘﺔ ﮐﻪ ﺷﺮګﻌﺖ ﺭﺍﻩ ﺍﻋﺘﺪﺍﻝ ﮐﺎ ﻧﺎﻡ‬
‫‪ Ｂ‬ﺁﺛﺎﺭ ﻭﺳﻨﻦ ﺳﺔ ﮐﻢ ﻭﺍﻗﻔ‪，‬ﺖ ﻫﯽ ﻟﻮﮔﻮﺃﮑﻮ ﺍﺱ ﺗﺸﺪﺩ ﻣ‪ Ｓ‬ﻣ‪ Ｓ‬ﻣﺒﺘ‪ ＋‬ﮐﺮﺗﯽ ‪Ｂ‬‬
‫ﻭﻩ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺷﺮګﻌﺖ ﮐﺎ ﻣﻘﺼﺪ ﻣﺤﺾ ﻋﻤﻞ ‪ Ｂ‬ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻟﺌﺔ ﻋﻠﻢ ﮐﯽ‬
‫ﺿﺮﻭﺭﺕ ﻧﻬ‪ Ｓ‬ګﻪ ﻧﺎﻣﻤﮑﻦ ‪ Ｂ‬ﮐﻪ ﺍﺳ‪＋‬ﻣﯽ ﺗﺸﺨﺺ ﮐﺎ ﻣﻌ‪，‬ﺎﺭ ﻟﻮﮒ ﻫﻮﺃ ﺟ‪，‬ﺴﺎ‬
‫ﺑﻌﺾ ﺻﺤﺎﺑﻪ ﺳﺔ ‪Ｌ‬ﯽ ﺛﺎﺑﺖ ‪ Ｂ‬ﺗﻮﻣ‪ Ｓ‬ګﻪ ﻧﻬ‪ Ｓ‬ﮐﻬﻮﺃ ﮔﺎ ﮐﻪ ﺍﻥ ﮐﺔ ﺁﺛﺎﺭ ﮐﯽ ﺍﺗﺒﺎﻉ‬
‫ﻫﻤﺎﺭﺓ ﻟﺌﺔ ﻣﻤﮑﻦ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ‪ Ａ‬ﺍﺱ ﺭﺍﻩ ﭘﺮ ﻧﻬ‪ Ｓ‬ﭼﻞ ﺳﮑﺘﺔ ۔‬

‫‪ 3‬ﺍﻧﻬﻮﺃ ‪ f‬ﺳﻤﺎﻉ ﺍګﺠﺎﺩ ﮐ‪，‬ﺎ ﺟﺲ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﻣﺎﻡ ﺷﺎﻓﻌﯽ‪‬ﺑﻐﺪﺍﺩ ﮐﯽ ﺯګﺎﺭﺕ ﮐﺔ‬

‫ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ﻣ‪ Ｓ‬ﺍﭘﻨﺔ ﭘ‪，‬ﭽ‪％‬ﺔ ﺑﻐﺪﺍﺩﻣ‪ Ｓ‬ﺍګﺴﺎ ﮐﺎﻡ ﭼ‪％‬ﻮﺅ ﮐﺮ ﺁﺭ＠ ﻫﻮﺃ ﺟﺴﺔ‬
‫ﻟﻮﮒ ﺳﻤﺎﻉ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﻭﻩ ﺍﺱ ﮐﺔ ﺫﺭګﻌﺔ ﻟﻮﮔﻮﺃ ﮐﻮ ﻗﺮﺁﻥ ﺳﺔ ﺭﻭﮐﺘﺔ ﻫ‪60Ｓ‬ﺍﺑﻦ‬
‫ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ګﻪ ﺑﺪﻋﺖ ﺩﻭﺳﺮﯼ ﺻﺪﯼ ﮐﺔ ﺁﺧﺮ ﻣ‪ Ｓ‬ﻧﮑﻠﯽ ﺍﻭﺭ ﺍﺳﺔ‬
‫ﻧﮑﺎﻟﻨﺔ ﻭﺍﻟﺔ ﺑﻬﺘﺮګﻦ ﺻﻮﻓ‪，‬ﺎءﺗ‪％‬ﺔ‪61‬۔‬

‫ﻧ‪，‬ﺰ ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ګﻪ ﮔﺎ‪ f‬ﻭﺍﻟﺔ ﻗﺼ‪，‬ﺪﺓ ﺍﻭﺭ ﺍﻥ ﭘﺮ ﻣﺠﻤﻊ ﻟﮕﺎﻧﺎ ﺍﻥ ﻣ‪ Ｓ‬ﺍﮐﺒﺮ‬
‫ﺷ‪，‬ﻮﺥ ﺣﺎﺿﺮ ﻧﻪ ﻫﻮﺋﺔ ﺟ‪，‬ﺴﺔ ﻓﻀ‪，‬ﻞ ﺑﻦ ﻋ‪，‬ﺎﺽ ﺍﻭﺭ ﺍﺑﺮﺍﻫ‪，‬ﻢ ﺑﻦ ﺍﺩ‪ Ａ‬ﺍﻭﺭ ﮐﺮﺧﯽ‬

‫‪)59‬ﺍﻟﺒﺪﺍګ＆ ﻭﺍﻟﻨ‪％‬ﺎګ＆‪(10/80:‬‬
‫‪)60‬ﺍﺑﻦ ﺍﻟﻘ‪，‬ﻢ‪‬ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ﺟﺐ ﺍﻣﺎﻡ ﺷﺎﻓﻌﯽ‪‬ﺍﺱ ﺳﻤﺎﻉ ﺯ‪ Ｆ‬ﺳﺔ ﻣﺘﻌﻠﻖ ګﻪ ﮐﻬﻪ ﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﺗﻮ ﺍﺱ ﺳﻤﺎﻉ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﮐ‪，‬ﺎ ﮐﻬﺘﺔ‬
‫ﺟﺲ ﻣ‪ Ｓ‬ﻋﺠ‪，‬ﺐ ﻭﻏﺮګﺐ ﮐ‪＋‬ﻡ ﻫﻮﺗﺎ ‪ Ｂ‬ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ‪:‬ﺍﻏﺎﺛ＆ ﺍﻟﻠﻔﻬﺎﻥ ‪(1/239:‬‬
‫‪)61‬ﺍﻻﺳﺘﻘﺎﻣ＆‪(1/297:‬‬

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‫ﮐﭽ‪ ＃‬ﻟﻮﮒ ﺣﺎﺿﺮ ﻫﻮﺋﺔ ﭘ‪％‬ﺮ ﺗﺎﺋﺐ ﻫﻮﮔﺌﺔ ﺍﻭﺭ ﺟﻨ‪，‬ﺪ ﺑﻐﺪﺍﺩﯼ ﺍﭘﻨﯽ ﺁﺧﺮﯼ ﻋﻤﺮ‬
‫ﻣ‪ Ｓ‬ﺣﺎﺿﺮ ﻧﻪ ﻫﻮﺋﺔ ‪62‬۔‬

‫‪ 4‬ﮔﻔﺘﮕﻮ ﮐﯽ ﺍﺑﺘﺪﺍءﻣ‪ Ｓ‬ﺍګﮏ ﺧﺎﺹ ﻃﺮﺯ ﺟﺲ ﮐﺎﻧﺎﻡ ﺻﻮﻓ‪，‬ﺖ ﺭﮐ‪％‬ﺎﮔ‪，‬ﺎ ﺳﺔ‬

‫ﻫﻮﺋﯽ ﺍﻭﺭﮐﻮﺋﯽ ﺍﻋﺘﺮﺍﺽ ﮐﺮﺳﮑﺘﺎ‪ Ｂ‬ﮐﻪ ﺍﮔﺮ ﻣﺴﺌﻠﻪ ﻧﺎﻡ ﺭﮐ‪ ＃‬ﻟ‪，‬ﻨﺔ ﮐﺎ ‪ Ｂ‬ﺗﻮ ګﻪ‬
‫ﻋﻤﻞ ﻓﻘﻪ ﺷﺎﻓﻌﯽ ﺍﻭﺭ ﻓﻘﻪ ﻣﺎﻟﮑﯽ ﺑﻠﮑﻪ ﺣﺪګﺚ ﺳﺔ ‪Ｌ‬ﯽ ﻣﻨﺴﻮﺏ ‪ Ｂ‬ﺍﺱ ﮐﺎ‬
‫ﺟﻮﺍﺏ ګﻪ ‪ Ｂ‬ﮐﻪ ګﻪ ﻧﺎﻡ ﺍګﺴﺔ ﻋﻠﻢ ﺷﺮﻋﯽ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﻫ‪ Ｓ‬ﺟﺴﺔ ﺍﷲ‬
‫ﺍﻭﺭ ﺍﺱ ﮐﺎ ﺭﺳﻮﻝ ﭘﺴﻨﺪ ﻓﺮﻣﺎﺗﺎ ‪ Ｂ‬ﻣﺜ‪ ً＋‬ﻋﻠﻢ ﻓﻘﻪ ﻭﺣﺪګﺚ ﻧ‪，‬ﺰ ﺍﻥ ﻋﻠﻮﻡ ﮐﯽ‬
‫ﻃﺮﻑ ﺍﻥ ﻧﺎﻣﻮﺃ ﮐﺎ ﺍﻧﺘﺴﺎﺏ ﮐﺴﯽ ﺷﺨﺺ ﻣﻌ‪，‬ﻦ ﮐﺔ ﺍﺭﺩﮔﺮﺩ ﺗﻌﺼﺐ ﮐﺎ ﺳﺒﺐ‬
‫ﻧﻬ‪ Ｓ‬ﭼﺎﻧﭽﻪ ﺍﻥ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ﺭﮐﺎﻭټ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ﺍﻧﺘﺴﺎﺏ ﺷﺮﻋﯽ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﺍﭼ‪％‬ﺎ‬
‫ﻫﻮﺳﮑﺘﺎ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ ﻣﻬﺎﺟﺮﻭﻥ ﺍﻭﺭ ﺍﻧﺼﺎﺭ ﺍګﺴﺔ ﻫﯽ ﺟﺎﺋﺰ ﻭﻣﺒﺎﺡ ‪Ｌ‬ﯽ ﻫﻮﺗﺎ ‪Ｂ‬‬
‫ﺟ‪，‬ﺴﺔ ﻗﺒﺎﺋﻞ ﺍﻭﺭ ﺷﻬﺮﻭﺃ ﮐﯽ ﻃﺮﻑ ﻧﺴﺒﺖ ﺍﻭﺭﮐﺒ‪％‬ﯽ ﻣﮑﺮﻭﻩ ﻭﺣﺮﺍﻡ ‪Ｌ‬ﯽ ﻫﻮﺗﺎ‬
‫‪ Ｂ‬ﺟ‪，‬ﺴﺔ ﺍګﺴﯽ ﻧﺴﺒﺖ ﺟﻮ ﺑﺪﻋﺖ ﺍﻭﺭ ﻧﺎﻓﺮﻣﺎ‪ Y‬ﮐﺎ ﺳﺒﺐ ﻫﻮ‪63‬۔‬

‫‪ 5‬ﺍﺱ ﺩﻭﺭ ﻣ‪ Ｓ‬ﻟﮑ‪％‬ﯽ ﺟﺎ‪ f‬ﻭﺍﻟﯽ ﮐﺘﺐ ﺟﻦ ﻣ‪ Ｓ‬ﭼﻨﺪ ﮐﺎ ‪ f Ａ‬ﺗﺬﮐﺮﻩ ‪Ｌ‬ﯽ ﮐ‪，‬ﺎ ‪Ｂ‬‬
‫ﺍﻥ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻋﻠﻤﺎءﮐﯽ ﺁﺭﺍءﺩﺭﺝ ﺫګﻞ ﻫ‪: Ｓ‬‬

‫ﺍﺑﻦ ﺟﻮﺯﯼ‪‬ﻗﻮﺕ ﺍﻟﻘﻠﻮﺏ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻓﺮﻣﺎﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﺱ ﻣ‪ Ｓ‬ﺑﺎﻃﻞ ﺍﻭﺭ‬

‫ﻣﻮﺿﻮﻉ ﺍﺣﺎﺩګﺚ ﻫ‪ Ｓ‬ﺍﻭﺭ ”ﺣﻠ‪ ＆，‬ﺍﻻﻭﻟ‪，‬ﺎءﺍﺯ ﺍ‪ Ｋ‬ﻧﻌ‪，‬ﻢ“ ﮐﺔ ﻣﺘﻌﻠﻖ ﻓﺮﻣﺎﺗﺔ ﻫ‪Ｓ‬‬
‫ﮐﻪ ‪:‬ﺍﻧﻬ‪ Ｓ‬ﺻﻮﻓ‪，‬ﺎءﻣ‪ Ｓ‬ﺍﺑﻮﺑﮑﺮ ﻭﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ﻭﻋﻠﯽ ﻭﺩګﮕﺮﺍﺟﻠﻪ ﺻﺤﺎﺑﻪ‪ ‬ﮐﻮ‬
‫ﺷﺎﻣﻞ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﺫﺭﺍ ﺷﺮﻡ ﻧﻪ ﺁﺋﯽ ‪64‬۔‬

‫‪)62‬ﻓﺘﺎﻭﯼ ﺍﺑﻦ ﺗ‪，‬ﻤ‪(11/534:＆，‬‬

‫‪)63‬ﺍﻗﺘﻀﺎءﺍﻟﺼﺮﺍ ﺍﻟﻤﺴﺘﻘ‪，‬ﻢ‪(71:‬‬
‫‪)64‬ﺗﻠﺒ‪，‬ﺲ ﺍﺑﻠ‪，‬ﺲ‪(165:‬‬

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‫ﺍﺑﻮ ﺯﺭﻋﻪ ﺍﻟﺮﺍﺯﯼ‪‬ﺳﺔ ﻣﺤﺎﺳﺒﯽ ﮐﯽ ﮐﺘﺎﺑﻮﺃ ﮐﺔ ﻣﺘﻌﻠﻖ ﭘﻮﭼ‪％‬ﺎ ﮔ‪，‬ﺎ ﺗﻮ‬
‫ﻓﺮﻣﺎ‪ f‬ﻟﮕﺔ ﺍﻥ ﮐﺘﺎﺑﻮﺃ ﺳﺔ ﺩﻭﺭ ﺭﻫﻮ ﺍﻥ ﺳﺔ ﮐﻬﺎ ﮔ‪，‬ﺎ ﮐﻪ ﺍﻥ ﻣ‪ Ｓ‬ﻋﺒﺮﺗ‪ Ｓ‬ﻫ‪Ｓ‬‬
‫ﻓﺮﻣﺎ‪ f‬ﻟﮕﺔ ﺟﺲ ﮐﺔ ﻟﺌﺔ ﺍﷲ ﮐﯽ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﻋﺒﺮﺕ ﻧﻪ ﻫﻮ ﺍﺱ ﮐﺔ ﻟﺌﺔ ﺍﻥ ﻣ‪Ｓ‬‬
‫‪Ｌ‬ﯽ ﻋﺒﺮﺕ ﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﺘﯽ‪65‬۔‬

‫‪ 6‬ﺍﺱ ﺍﺑﺘﺪﺍﺋﯽ ﻣﺮﺣﻠﺔ ﺳﺔ ﻣﻌﻠﻮﻡ ﻫﻮﺗﺎ‪ Ｂ‬ﮐﻪ ﺗﺼﻔ‪，‬ﻪ ﺭﻭﺡ ﮐﺔ ﻟﺌﺔ ﺟﺴﻢ ﮐﻮ ﺗﮑﻠ‪，‬ﻒ‬
‫ﺩګﻨﺎ ﺍﻭﺭ ﺁﺳﺎﺋﺸﻮﺃ ﺳﺔ ﭘﺮﻫ‪，‬ﺰ ﮐﺮﻧﺎ ګﻪ ﻧﺼﺎﺭﯼٰ ﺳﺔ ﻣﺘﺎﺛﺮ ﻫﻮ‪ f‬ﮐﯽ ﺑﻨﺎءﭘﺮ ﺗ‪％‬ﺎ ﺍﻣﺎﻡ‬
‫ﺍﺣﻤﺪ ﺑﻦ ﺍﺑﻮﺣﻮﺍﺭﯼ ﺣﺮﻣﻠﻪ ﮐﯽ ﺍګﮏ ﮐ＂‪，‬ﺎ ﻣ‪ Ｓ‬ﺑ‪％＂，‬ﺔ ﺭﺍﻫﺐ ﺳﺔ ﺍﭘﻨﯽ ﻣ‪＋‬ﻗﺎﺕ‬
‫ﮐﺎ ﻗﺼﻪ ﺑ‪，‬ﺎﻥ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﻧﻬﻮﺃ ‪ f‬ﺍﺱ ﮐﯽ ﺭﻫﺒﺎﻧ‪，‬ﺖ ﮐﯽ ﻭﺟﻪ ﭘﻮﭼ‪％‬ﯽ ﺗﻮ ﻭﻩ‬
‫ﮐﻬﻨﺔ ﻟﮕﺎ ﺟﺴﻢ ﺯﻣ‪，‬ﻦ ﺳﺔ ﭘ‪，‬ﺪﺍ ﮐ‪，‬ﺎ ﮔ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ﺭﻭﺡ ﮐﻮﺁﺳﻤﺎﻥ ﮐﯽ ﺑﺎﺩﺷﺎﻫﺖ ﺳﺔ‬
‫ﺳﻮ ﺟﺐ ﺍﺱ ﮐﺎﺑﺪﻥ ‪Ｌ‬ﻮﮐﺎ ﺭ‪ Ｂ‬ﺍﻭﺭ ﺍﺳﺔ ﺑﺔ ﻟﺒﺎﺱ ﮐﺮﺩﺓ ﺍﻭﺭ ﺍﺳﺔ ﻣﺴﻠﺴﻞ ﺑ‪，‬ﺪﺍﺭ‬
‫ﺭﮐ‪％‬ﺔ ﺭﻭﺡ ﻭﺍﭘﺲ ﺍﺱ ﺟﮕﻪ ﭼﻠﯽ ﺟﺎﺗﯽ ‪ Ｂ‬ﺟﻬﺎﺃ ﺳﺔ ﻧﮑﻠﯽ ﺗ‪％‬ﯽ ﺍﻭﺭ ﺟﺐ ﺑﺪﻥ‬
‫ﺍﺳﺔ ﮐ‪＋％‬ﺋﺔ ﺍﻭﺭ ﺁﺭﺍﻡ ﺩﺓ ﺗﻮ ﺯﻣ‪，‬ﻦ ﭘﺮ ﻫﯽ ﺭﻫﺘﯽ ‪ Ｂ‬ﺍﻭﺭ ﺩﻧ‪，‬ﺎ ﺳﺔ ﻣﺤﺒﺖ ﮐﺮ‪f‬‬
‫ﻟﮕﺘﯽ ‪ Ｂ‬ﺍﺑﻮﺣﻮﺍﺭﯼ ‪ f‬ﺭﺍﻫﺐ ﺳﺔ ﻫﻮ‪ f‬ﻭﺍﻟﯽ ګﻪ ﮔﻔﺘﮕﻮ ﺍﭘﻨﺔ ﺷ‪，‬ﺦ ﺍﺑﻮﺳﻠ‪，‬ﻤﺎﻥ‬
‫ﺍﻟﺪﺭﺍ‪ Y‬ﮐﺔ ﺳﺎﻣﻨﺔ ﺫﮐﺮ ﮐﯽ ﺗﻮ ﮐﻬﻨﺔ ﻟﮕﺔ ﮐﻪ ‪:‬ﻭﻩ ﺑﺎﺗ‪ Ｓ‬ﺑﻨﺎﺗﺔ ﻫ‪ Ｓ‬۔ﮔﻮګﺎ ﺍﻧﻬﻮﺃ‬
‫‪ f‬ﺭﺍﻫﺐ ﮐﯽ ﮔﻔﺘﮕﻮ ﺳﺔ ﺗﻌﺠﺐ ﮐ‪，‬ﺎ ﺍﺳﺔ ﻟﺌﺔ ﺍﻣﺎﻡ ﺫﻫﺒﯽ‪‬ﺍﺱ ﭘﺮ ﻟﮑ‪％‬ﺘﺔ ﻫ‪Ｓ‬‬
‫ﮐﻪ ﻃﺮګﻖ ﻣﺤﻤﺪﯼ ﺑﻬﺘﺮګﻦ ‪66Ｂ‬۔‬

‫ﺍﺱ ﻃﺒﻘﺔ ﺻﻮﻓ‪，‬ﺎءﺍﭘﻨﺔ ﺯ‪ Ｆ‬ﺍﻭﺭ ﺗﺮﮎ ﺩﻧ‪，‬ﺎ ﻣ‪ Ｓ‬ﺳﭽﺔ ﺗ‪％‬ﺔ ﻟ‪，‬ﮑﻦ ﺍﻥ ﻣ‪ Ｓ‬ﺍګﺴﺎ ﺗﮑﻠﻒ‬
‫ﻭﺗﺸﺪﺩﻭﺳﻮﺳﺔ ﺗ‪％‬ﺔ ﺟﻦ ﮐﺎ ﺷﺮګﻌﺖ ﺣﮑﻢ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﯽ ﺑﻠﮑﻪ ﺍﻧﻬ‪ Ｓ‬ﭘﺴﻨﺪ ‪Ｌ‬ﯽ ﻧﻬ‪Ｓ‬‬
‫ﮐﺮﺗﯽ ‪ Ａ‬ګﻪ ﺗﺼﻮﺭ ‪Ｌ‬ﯽ ﻧﻬ‪ Ｓ‬ﮐﺮﺳﮑﺘﺔ ﮐﻪ ګﻪ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﻋﻘﺎﺋﺪ ﺧﺮﺍﺏ ﮐﺮﻧﺎ ﭼﺎﻫﺘﺔ‬
‫ﺗ‪％‬ﺔ ﺟ‪，‬ﺴﺎ ﮐﻪ ﺷ‪，‬ﻌﻪ ‪ f‬ﺗﺸ‪，‬ﻊ ﮐﻮ ﺳ‪，‬ﺎﺳﯽ ﻃﻮﺭ ﭘﺮ ﻟ‪，‬ﺎ ﺍﻭﺭ ﭘ‪％‬ﺮ ﺍﺳﺔ ﺑﺎﻃﻨ‪，‬ﺖ ﮐﯽ ﮐ‪，‬ﭽﺆ‬

‫‪)65‬ﺗﻠﺒ‪，‬ﺲ ﺍﺑﻠ‪，‬ﺲ‪167:‬‬
‫‪)66‬ﺳ‪，‬ﺮ ﺍﻋ‪＋‬ﻡ ﺍﻟﻨﺒ‪＋‬ء‪(12/89:‬‬

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‫ﻣ‪ Ｓ‬ﺇﺍﻝ ﺩګﺎ‪ 67‬ګﻬﯽ ﻭﺟﻪ ‪ Ｂ‬ﮐﻪ ﺍﻥ ﺳﺔ ﺑﺴﺎ ﺍﻭﻗﺎﺕ ﺍګﺴﺔ ﺍﻟﻔﺎﻅ ﺻﺎﺩﺭ ﻫﻮﺋﺔ ﺟﻦ ﮐﺔ‬
‫ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺳﻮﭼﻨﺔ ﭘﺮ ‪ Ａ‬ﻣﺠﺒﻮﺭﻫﻮﺟﺎﺗﺔ ﻫ‪ Ｓ‬ﻣﺜ‪ ً＋‬ﺟﻨ‪，‬ﺪ ﺑﻐﺪﺍﺩﯼ ‪ f‬ﺷﺒﻠﯽ ﺳﺔ ﮐﻬﺎ‬
‫ﮐﻪ ‪ f Ａ:‬ګﻪ ﻋﻠﻢ ﺣﺎﺻﻞ ﮐﺮﮐﺔ ﺍﺳﺔ ”ﺍﻧﺈﺭ ﻭﺭﻟﺈ“ﭼ‪％‬ﭙﺎﺋﺔ ﺭﮐ‪％‬ﺎ ﭘ‪％‬ﺮ ﺗﻮ ‪ f‬ﺁ ﮐﺮ ﺍﺳﺔ‬
‫ﺳﺎﺭﯼ ﺧﻠﻘﺖ ﮐﺔ ﺳﺎﻣﻨﺔ ﺁﺷﮑﺎﺭﺍ ﮐﺮﺩګﺎ‪68‬۔‬

‫ﺍګﺴﺔ ﻫﯽ ﺑﻌﺾ ﻋﻠﻤﺎءﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﮐﻠﻤﺎﺕ ﺳﺔ ﺍﻥ ﺳﺔ ﻧﺎﻣﻤﮑﻦ ﻫ‪ Ｓ‬ﻣﺜ‪ ً＋‬ﺟﻨ‪，‬ﺪ‬

‫ﺑﻐﺪﺍﺩﯼ ﮐﺎ ﮐﻬﻨﺎ ﮐﻪ ”ﻋﻘ‪＋‬ءﮐﯽ ﻋﻘﻞ ﺣ‪，‬ﺮﺕ ﻣ‪ Ｓ‬ﭘﺆﮔﺌﯽ“ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ‬
‫‪:‬ﺍﺱ ﻣ‪ Ｓ‬ﻧﻈﺮ ‪ Ｂ‬ﮐ‪，‬ﺎ ګﻪ ﺍﻧﻬﻮﺃ ‪ f‬ﻫﯽ ﮐﻬﺎ ‪Ｂ‬؟ﺟﺒﮑﻪ ﺟﻨ‪，‬ﺪ ﭘﺮ ﺍﺳﺘﻘﺎﻣﺖ ﻏﺎﻟﺐ ﺭﻫﯽ‬
‫‪ 69Ｂ‬ګﻪ ﭘﻬﻠﺔ ﻃﺒﻘﺔ ﮐﯽ ﺣﺎﻟﺖ ‪ Ｂ‬ﺍﺱ ﻣ‪ Ｓ‬ﻣﺸﺮﻭﻉ ﻭ ﻏ‪，‬ﺮ ﻣﺸﺮﻭﻉ ﺯ‪ Ｆ‬ﺧﻠﻂ ﻣﻠﻂ ﺗ‪％‬ﺎ‬
‫ﻧ‪，‬ﺰ ﺍﻥ ﮐﺔ ﻋﺎﺑﺪﺍﻧﻪ ﺣﺎﻻﺕ ﺍﻭﺭ ﺍﺫﮐﺎﺭ ﺍﻭﺭ ﺭګﺎﮐﺎﺭﯼ ﺳﺔ ﺩﻭﺭﯼ ﺍﭼ‪％‬ﯽ ﺻﻔﺎﺕ ﻫ‪Ｓ‬۔ﺍﺱ‬
‫ﮐﺔ ﺑﻌﺪ ﻣﻌﺎﻣﻠﻪ ﺗﺮ‪ Ｒ‬ﮐﺮﺗﺎ ‪ Ｂ‬ﺍﺱ ﻣ‪ Ｓ‬ﺍګﺴﯽ ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﺩﺍﺧﻞ ﮐﺮﺩﯼ ﺟﺎﺗﯽ ﻫ‪Ｓ‬‬
‫ﺟﻦ ﻣ‪ Ｓ‬ﮐﭽ‪ ＃‬ﺣﻖ ﺍﻭﺭ ﮐﭽ‪ ＃‬ﺑﺎﻃﻞ ﻫ‪ Ｓ‬ګﺎ ﺩﻭﻧﻮﺃ ﮐﺎ ﺍﺣﺘﻤﺎﻝ ﺭﮐ‪％‬ﺘﯽ ﻫ‪ Ｓ‬ﺍﻧﺤﺮﺍﻑ ﺑﺆځ‬
‫ﺟﺎﺗﺎ ‪ Ｂ‬ﺳﻨﺖ ﺳﺔ ﺩﻭﺭﯼ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻣﺘﻌﻠﻖ ﻭﺳﻌﺖ ﻧﻈﺮﯼ ﺍﻭﺭ ﮐﺸﺎﺩﻩ ﻫﻮﺟﺎﺗﯽ ‪Ｂ‬‬
‫ﺍﺱ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ａ Ｓ‬ﺁﺋﻨﺪﻩ ﻓﺼﻞ ﻣ‪ Ｓ‬ﮔﻔﺘﮕﻮ ﮐﺮګﺄ ﮔﺔ ﺍﻥ ﺷﺎءﺍﷲ ۔‬

‫ﺗ‪，‬ﺴﺮﯼ ﻓﺼﻞ‪:‬ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﺍﻭﺭ ﻏ‪，‬ﺮ ګﻘ‪，‬ﻨﯽ ﺻﻮﺭﺗﺤﺎﻝ‬

‫ﺳﻨﺖ ﺳﺔ ﮐﺴﯽ ‪Ｌ‬ﯽ ﻃﺮﺡ ﮐﺎ ﺍﻧﺤﺮﺍﻑ ﻭﻗﺖ ﮔﺰﺭﺗﺔ ﺑﺆ‪＄‬ﺘﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﭘﺮ ﻃﺮﻑ ﺳﺔ ګﮑﺠﺎ‬
‫ﻫﻮ‪ f‬ﻭﺍﻟﺔ ﻣﻌﺎﻭﻥ ﺣﺎﻻﺕ ﻏﻠﻂ ﺍﺟﺘﻬﺎﺩ ﺍﻭﺭ ﺑﺎﻃﻞ ﻧﻈﺮګﺎﺕ ﺳﺒﺐ ﺑﻨﺘﺔ ﻫ‪ Ｓ‬ﺳﻮ‬

‫‪67‬ﺷ‪，‬ﺦ ﺭﺷ‪，‬ﺪ ﺭﺿﺎ ﮐﻬﺘﺔ ﻫ‪: Ｓ‬ﻃﻮګﻞ ﺑﺤﺚ ﻭﺗﻤﺤ‪，‬ﺺ ﮐﺔ ﺑﻌﺪ ﻣ‪ Ｓ‬ﺍﺱ ﻧﺘ‪，‬ﺠﺔ ﭘﺮ ﭘﻬﻨﭽﺎ ﻫﻮﺃ ﮐﻪ ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﯽ ﺍﮐﺜﺮګﺖ ﺟﻨﻬﻮﺃ ‪f‬‬
‫ﻧﺼﻮﺹ ﺷﺮګﻌﺖ ﮐﻮ ﺑﺎﻻﺋﺔ ﻃﺎﻕ ﺭﮐ‪ ＃‬ﮐﺮ ﺍﭘﻨﺔ ﺍﻗﻮﺍﻝ ﻭﮐﺘﺐ ﮐﻮ ﻣﻘﺪﻡ ﮐ‪，‬ﺎ ﺍﻭﺭ ﻭﻩ ﺻﻮﻓ‪，‬ﺖ ﮐﺎ ﻟﺒﺎﺩﻩ ﺍﻭﺅ‪＄‬ﺔ ﺗ‪％‬ﺔ ﻭﻩ ﺩﺭﺣﻘ‪，‬ﻘﺖ ﺑﺎﻃﻨﯽ ﺗ‪％‬ﺔ‬
‫ﭘ‪％‬ﺮ ﺍﮐﺜﺮ ﻣﺴﻠﻤﺎﻥ ﺍﻥ ﮐﯽ ﺣﻘ‪，‬ﻘﺖ ﺟﺎ‪ f‬ﺑﻨﺎ ﺍﻥ ﮐﯽ ﺗﻘﻠ‪，‬ﺪ ﮐﺮ‪ f‬ﻟﮕﺔ۔)ﺗﺎﺭګﺦ ﺍﻻﻣﻢ ‪(1/115 :‬‬
‫‪)68‬ﺍﻟﺘﺼﺮﻑ ﺍﺯ ﮐ‪＋‬ﺑﺎﺯﯼ‪(145 :‬‬
‫‪69‬ﺟﻨ‪，‬ﺪ ﺍﻭﺭ ﺍﻥ ﺟ‪，‬ﺴﺔ ﺩګﮕﺮ ﺻﻮﻓ‪，‬ﺎءﮐﺔ ﻣﺘﻌﻠﻖ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﮐﺎ ﻣﻨﻬﺞ ﺍﻥ ﮐﺔ ﺣﻖ ﻣ‪ Ｓ‬ﻋﺬﺭ ﭘ‪，‬ﺶ ﮐﺮﻧﺎ ﺍﻭﺭ ګﻪ ﮐﻬﻨﺎ ﮐﻪ ﺍﻥ ﺳﺔ ﺍګﺴﺔ‬
‫ﺍﻟﻔﺎﻅ ﮐﺎ ﺻﺪﻭﺭ ﻧﺎﻣﻤﮑﻦ ‪ Ｂ‬ﺍﺱ ﮐﯽ ﻭﺟﻪ ګﻪ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺍﻧﻬ‪ Ｓ‬ﺯ‪ Ｆ‬ﻭﻋﺒﺎﺩﺕ ﻣ‪ Ｓ‬ﺳﭽﺎ ﺟﺎﻧﺘﺔ ﺗ‪％‬ﺔ ﺍﻭﺭ ﺑ‪＋‬ﺷﺒﻪ ګﻪ ﻣﻨﻬﺞ ﺑﺎﻟﮑﻞ ﺩﺭﺳﺖ ‪ Ｂ‬ﺍﺱ‬
‫ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﮐﻪ ﻣﺴﻠﻤﺎﻥ ﮐﯽ ﺩګﻦ ﻣ‪ Ｓ‬ﺍﺣﺘ‪，‬ﺎﻁ ﻏﺎﻟﺐ ﺭﻫﺘﯽ ‪ Ｂ‬ﺗﺎﺁﻧﮑﻪ ﻭﻩ ﺭﺟﺎﻝ ﮐﺔ ﭼﮑﺮ ﻣ‪ Ｓ‬ﻧﻪ ﭘﺆﺟﺎﺋﺔ ﻟ‪，‬ﮑﻦ ﺟﺐ ‪ Ａ‬ﺟﻨ‪，‬ﺪ ﺍﻭﺭ ﺍﺱ ﺟ‪，‬ﺴﺔ‬
‫ﺩګﮕﺮ ﺻﻮﻓ‪，‬ﺎءﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺑﻨﻈﺮ ﻋﻤ‪，‬ﻖ ﺩګﮑ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺗﻮ ﺑﺎﺕ ﺩﻭﺳﺮﯼ ﻫﻮﺟﺎﺗﯽ ‪ Ｂ‬ﮐﻪ ﺍﻥ ﮐﺔ ﺍﮐﺜﺮ ﺍﻗﻮﺍﻝ ګﻪ ﻇﺎ‪ Ｃ‬ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ‬
‫ﺻﻮﻓ‪，‬ﺖ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﺇﺍﻟﻨﺔ ﻭﺍﻟﻮﺃ ﻣ‪ Ｓ‬ﺳﺔ ﻫ‪Ｓ‬‬

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‫ﺷﮕﺎﻑ ﺑﺆ‪＄‬ﺘﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﺑﺎﻃﻞ ﻗﻮﺕ ﭘﮑﺆﻟ‪，‬ﺘﺎ ‪ Ｂ‬ﺗ‪，‬ﺴﺮﯼ ﺻﺪﯼ ﮐﺔ ﺍﺧﺘﺘﺎﻡ ﭘﺮ‬
‫ﺻﻮﻓ‪，‬ﺖ ﺍﭘﻨﯽ ﻫﯽ ﻣﺸﮑﻞ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺳﺎﺗ‪ ＃‬ﺍګﺴﯽ ﭘﻮﺷ‪，‬ﺪﻩ ﺍﻭﺭ ﻣﺒﻬﻢ ﺍﺻ‪＋‬ﺣﺎﺕ ﻣ‪Ｓ‬‬
‫ﻭﺍﻗﻊ ﻫﻮﮔﺌﯽ ﺟﻦ ‪ Ｃ‬ﺻﻮ‪ Ｑ‬ﺍﭘﻨﯽ ﻣﻨﺸﺎءﮐﺔ ﻣﻄﺎﺑﻖ ﺗﻔﺴ‪，‬ﺮ ﮐﺮﺗﺎ ﻧ‪，‬ﺎ ﺻﻮ‪ Ｑ‬ﺍﻥ ﮐﯽ ﺑ‪，‬ﺰﺍﺭ‬
‫ﺗﻔﺴ‪，‬ﺮ ﮐﺮﺗﺎ ﺍﻭﺭﭘﮑﺎ ﺻﻮ‪ Ｑ‬ﺍﭘﻨﺔ ﻏﻠﻮ ﻭﺿ‪＋‬ﻟﺖ ﮐﺔ ﻣﻄﺎﺑﻖ ﺍﻥ ﮐﯽ ﺗﻔﺴ‪，‬ﺮ ﮐﺮﺗﺎ ﺍﻭﺭ‬
‫ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﮐﯽ ګﻪ ﺷﮑﻞ ﺍﻭﺭ ﺍﻥ ﮐﺎ ﻭﺍﺿﺢ ﻧﻪ ﻫﻮﻧﺎ ‪ Ａ‬ﺳﺔ ﭘﻬﻠﯽ ﺍﻣﺘﻮﺃ ﮐﯽ ﮔﻤﺮﺍﻫﯽ‬
‫ﮐﺎ ‪Ｌ‬ﯽ ﺳﺒﺐ ﺭ＠ ‪ Ｂ‬ﺍګﺴﺔ ﻣﺒﻬﻢ ﮐﻠﻤﺎﺕ ﺟﻮ ﺣﻖ ﻭﺑﺎﻃﻞ ﺩﻭﻧﻮﺃ ﮐﺎ ﺍﺣﺘﻤﺎﻝ ﺭﮐ‪％‬ﺘﺔ‬
‫ﻧﺼﺎﺭﯼٰ ﮐﺔ ﻋﻘ‪，‬ﺪﻩ ﺍﻟﻮﻫ‪，‬ﺖ ﻣﺴ‪，‬ﺢ‪ ‬ﮐﺎ ﺳﺒﺐ ﺑﻨﺔ ﺟﺐ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﯽٰ ‪f‬‬
‫ﺍﻧﻬ‪” Ｓ‬ﺭُﻭﺡ ِﻣّﻨﻪُ“ګﻌﻨﯽ ﺍﭘﻨﯽ ﺭﻭﺡ ﮐﻬﺎ ﺗﻮ ﺍﺱ ﮐﺎ ﻣﻌﻨﯽ ګﻪ ﻧﻪ ﺗ‪％‬ﺎ ﮐﻪ ﻭﻩ ﺍﺱ ﮐﺎ ﺟﺰء‪Ｂ‬‬
‫ﺑﻠﮑﻪ ګﻪ ﻧﺴﺒﺖ ﺍﻋﺰﺍﺯﯼ ﺗ‪％‬ﯽ ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﷲ ﻓﺮﻣﺎﺗﺎ ‪ Ｂ‬ﮐﻪ ‪”:‬ﻧﺎﻗ＆ ﺍﷲ“ګﻌﻨﯽ ﺍﷲ ﮐﯽ‬
‫ﺍﻭﻧ＂ﻨﯽ ګﺎ ﺑﻌﺾ ﺻﺤﺎﺑﻪ ﮐﺮﺍﻡ‪ ‬ﮐﻮ ﺍﺳﺪ ﺍﷲ ګﻌﻨﯽ ﺍﷲ ﮐﺎ ﺷ‪，‬ﺮ ګﺎ ﺳ‪，‬ﻒ ﺍﷲ ګﻌﻨﯽ ﺍﷲ‬
‫ﮐﯽ ﺗﻠﻮﺍﺭ ﮐﻬﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ګﺎ ﺍﷲ ﮐﺎ ﻓﺮﻣﺎﻥ ﮐﻪ ‪:‬ﺳﺨﺮ ﻟﮑﻢ ﻣﺎ ‪ Ｑ‬ﺍﻟﺴﻤﻮﺍﺕ ﻭﻣﺎ ‪ Ｑ‬ﺍﻻﺭﺽ‬
‫ﺟﻤ‪，‬ﻌﺎ ﻣﻨﻪ۔ګﻌﻨﯽ ﺍﺱ ‪ f‬ﺗﺎﺑﻊ ﮐﺮﺩګﺎ ‪ Ｂ‬ﺗﻤﻬﺎﺭﺓ ﻭﻩ ﺳﺐ ﺟﻮ ﺁﺳﻤﺎﻧﻮﺃ ﻣ‪ Ｂ Ｓ‬ﺍﻭﺭ‬
‫ﺟﻮ ﺯﻣ‪，‬ﻦ ﭘﺮ ‪ Ｂ‬ﺳﺐ ﺍﺳﯽ ﺳﺔ ‪ Ｂ‬۔ګﻬﯽ ﻭﺟﻪ ‪ Ｂ‬ﮐﻪ ﻗﺮﺁﻥ ‪ f‬ﻣﺸﺘﺒﻪ ﮐﺔ ﭘ‪，‬ﭽ‪％‬ﺔ ﻟﮕﻨﺔ‬
‫ﻭﺍﻟﺔ ﺳﺔ ﻣﻨﻊ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ﻣﺸﺘﺒﻪ ﮐﻮ ﻣﺤﮑﻢ ﮐﯽ ﻃﺮﻑ ﻟﻮ！ﺎ‪ f‬ﮐﺎ ﺣﮑﻢ ﺩګﺎ ‪ Ｂ‬ﺍﻭﺭ‬
‫ﻣﺤﮑﻢ ﺍﷲ ﮐﺎ ګﻪ ﻓﺮﻣﺎﻥ ‪ Ｂ‬ﮐﻪ ‪:‬ﻗﻞ ‪＄‬ﻮﺍﷲ ﺍﺣﺪ ﺍﷲ ﺍﻟﺼﻤﺪ ‪ Ｐ‬ګﻠﺪ ﻭ‪ Ｐ‬ګﻮﻟﺪ‪........‬ګﻌﻨﯽ‬
‫ﮐﻬﻪ ﺩګﺠﺌﺔ ﺷﺎﻥ ګﻪ ‪ Ｂ‬ﮐﻪ ﺍﷲ ﺍګﮏ ‪ Ｂ‬ﻭﻩ ﺑﺔ ﻧ‪，‬ﺎﺯ ‪ Ｂ‬ﻧﻪ ﺍﺱ ‪ f‬ﺟﻨﺎ ﻧﻪ ﻭﻩ ﻫﯽ ﺟﻨﺎ‬
‫ﮔ‪，‬ﺎ۔ﺍﻣﺎﻡ ﺍﺣﻤﺪ‪‬ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ﻋ‪，‬ﺴﯽٰ‪ ‬ﮐﻠﻤﻪ ﮐُﻦ ”ﻫﻮﺟﺎ“ﺳﺔ ﭘ‪，‬ﺪﺍ ﻫﻮﺋﺔ ﻧﻪ ﮐﻪ ﻭﻩ‬
‫ﺧﻮﺩ ﻫﯽ ﮐﻠﻤﻪ ﮐُﻦ ﻫ‪ Ｓ‬ﺍﷲ ﺗﻌﺎﻟﯽٰ ‪ f‬ﺑﻨﯽ ﺍﺳﺮﺍﺋ‪，‬ﻞ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻓﺮﻣﺎګﺎﮐﻪ ‪:‬ﻭﻻ‬
‫ﺗﻠﺒﺴﻮﺍ ﺍﻟﺤﻖ ﺑﺎﻟﺒﺎﻃﻞ ګﻌﻨﯽ ﺣﻖ ﻭﺑﺎﻃﻞ ﺧﻠﻂ ﻣﻠﻂ ﻧﻪ ﮐﺮﻭ‪70‬۔‬

‫ﺻﻮﻓ‪，‬ﻪ ‪ f‬ﺍﭘﻨﯽ ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﻣ‪ Ｓ‬ﻓﻨﺎءﻭﺑﻘﺎء‪،‬ﺻﺤﻮ‪،‬ﻣﺤﻮ‪،‬ﺗﺠﺮګﺪ‪،،‬ﺗﻐﺮګﺪﮐﺔ ﺑﺎﺭﺓ ﻣ‪Ｓ‬‬

‫ﮐ‪＋‬ﻡ ﮐ‪，‬ﺎ ‪ Ｂ‬ګﻪ ﺍﻟﻔﺎﻅ ﺣﻖ ﺍﻭﺭ ﺑﺎﻃﻞ ﺩﻭﻧﻮﺃ ﮐﺎﺍﺣﺘﻤﺎﻝ ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺑﻠﮑﻪ ﺑﺎﻃﻞ ﮐﺔ‬
‫ﺯګﺎﺩﻩ ﻗﺮګﺐ ﻫ‪ Ｓ‬ﺍﻥ ﮐﺔ ﻣ（ﻟﻔ‪，‬ﻦ ‪Ｌ‬ﯽ ﺍﻥ ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﮐﺔ ﺍګﺠﺎﺩ ﮐﺌﺔ ﺟﺎ‪ f‬ﮐﺎ ﺍﻋﺘﺮﺍﻑ‬

‫‪)70‬ﺍﻟﺘﺼﺮﻑ ﻟﻤﺬ‪＄‬ﺐ ﺍﻟﺘﺼﻮﻑ‪(111:‬‬

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‫ﮐﺮﺗﺔ ﻫ‪ Ｓ‬۔ﺍﺑﻮﺑﮑﺮ ﮐ‪＋‬ﺑﺎﺯﯼ ﮐﻬﺘﺎ ‪:Ｂ‬ﺻﻮﻓ‪，‬ﻮﺃ ﮐﯽ ﺍﻥ ﮐﺔ ＠ﺃ ﻣﻨﻔﺮﺩ ﻋﺒﺎﺭﺍﺕ‬
‫ﻭﺍﺻﻄ‪＋‬ﺣﺎﺕ ﻫ‪ Ｓ‬ﺟﻨﻬ‪ Ｓ‬ﺍﻥ ﮐﺔ ﺳﻮﺍ ﮐﻮﺋﯽ ﺍﺳﺘﻌﻤﺎﻝ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺎ۔‬

‫ﺍﻥ ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﮐﻮ ﺳﺐ ﺳﺔ ﭘﻬﻠﺔ ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮ‪ f‬ﻭﺍﻟﺔ ﺍﺑﻮﺣﻤﺰﻩ ﺍﻟﺼﻮ‪ Ｑ‬ﺍﻟﺒﻐﺪﺍﺩﯼ‬

‫)ﻣﺘﻮ‪296 Ｑ‬ﻫﺠﺮﯼ(ﺑﺴﻄﺎ‪ Y‬ﺍﻭﺭ ﺍﺑﻮګﺰګﺪ ﺍﻟﺨﺰﺍﺭ)ﻣﺘﻮ‪277Ｑ‬ﻫﺠﺮﯼ (ﺗ‪％‬ﺔ ۔‬

‫ﺍﻥ ﮐﯽ ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﮐﯽ ﭼﻨﺪ ﻣﺜﺎﻟ‪ Ｓ‬ﺍﻭﺭ ﺗﻌﺮګﻔ‪ Ｓ‬ﺫﮐﺮﮐﺮ‪ f‬ﮐﺔ ﺑﻌﺪ ‪ Ａ‬ﺍﻥ ﮐﺔ ﻧﺘﺎﺋﺞ‬
‫ﮐﺔ ﻣﺘﻌﻠﻖ ﮔﻔﺘﮕﻮ ﮐﺮګﺄ ﮔﺔ ‪:‬‬

‫‪ 1‬ﺍﻟﻔﻨﺎ‪:‬ﺍﺱ ﻣﺒﻬﻢ ﻭﻣﺠﻤﻞ ﻟﻔﻆ ﺳﺔ ﺑﺎﻃﻞ ﺑﻠﮑﻪ ﮐﻔﺮ ﻣﺮﺍﺩ ‪ Ｂ‬ﺻﻮﻓ‪，‬ﺎءﺍﺱ ﺳﺔ ”ﺍګﮏ‬
‫ﻫﯽ ﻭﺟﻮﺩ ﺳﺔ ﻣﻌﺪﻭﻡ ﻫﻮﺟﺎﻧﺎ“ﻣﺮﺍﺩ ﻟ‪，‬ﺘﺔ ﻫ‪ Ｓ‬ګﻌﻨﯽ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﮐﺔ ﺳﻮﺍ ﮐﻮﺋﯽ‬
‫ﻣﻮﺟﻮﺩﻧﻬ‪ Ｓ‬ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺳﻮﺍ ﮐﺴﯽ ﮐﺎ ﻭﺟﻮﺩ ﺣﻘ‪，‬ﻘﯽ ﻧﻬ‪ Ｓ‬ﺍﺱ ﻋﻘ‪，‬ﺪﻩ ﻭﺣﺪﺕ‬
‫ﺍﻟﻮﺟﻮﺩ ﮐﺔ ﻣﺘﻌﻠﻖ ‪ Ａ‬ﺁﺋﻨﺪﻩ ﺑﺤﺚ ﻣ‪ Ｓ‬ﮔﻔﺘﮕﻮ ﮐﺮګﺄ ﮔﺔ )ﺍﻥ ﺷﺎءﺍﷲ (‬

‫‪ 2‬ﺍﺱ ﻟﻔﻆ ﻓﻨﺎءﮐﺎ ګﻪ ﻣﻌﻨﯽ ‪Ｌ‬ﯽ ‪ Ｂ‬ﮐﻪ ﻟﻮﮔﻮﺃ ﺍﻭﺭ ﺧﻠﻘﺖ ﺳﺔ ﻏﺎﺋﺐ ﻫﻮﻧﺎ ﺍﻭﺭ ﺍﷲ ﮐﺔ‬
‫ﺳﻮﺍ ﮐﺴﯽ ﮐﺎﺣﺎﺿﺮ ﻧﻪ ﻫﻮﻧﺎ ﺍﻭﺭ )ﻏ‪，‬ﺒﻮﺑﻪ ګﻌﻨﯽ ﻏﺎﺋﺐ ﻫﻮﺟﺎﻧﺎ(ﻣ‪ Ｓ‬ﻭﺍﻗﻊ ﻫﻮﻧﺎ ﺣﺘﯽ‬
‫ﮐﻪ ﻋﺒﺎﺩﺕ ﺳﺔ ‪Ｌ‬ﯽ ﻏﺎﺋﺐ ﻫﻮﺟﺎﻧﺎ ﺍﺱ ﺳﺔ ګﻪ ﻭ‪ Ａ‬ﻫﻮﺗﺎ ‪ Ｂ‬ﮐﻪ ﮐﻪ ﻭﻩ )ګﻌﻨﯽ ﻏﺎﺋﺐ‬
‫ﻫﻮ‪ f‬ﻭﺍﻻﻓﻨﺎ ﻫﻮ‪ f‬ﻭﺍﻻ(ﺍﻭﺭ ﻣﻌﺒﻮﺩ ﺍګﮏ ﻫﯽ ﺷﺌﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﮔﻤﺎﻥ ﭘﺆﺗﺎ ‪ Ｂ‬ﮐﻪ‬
‫ﺍﺱ ﮐﯽ ﺫﺍﺕ ﺍﻭﺭ ﺍﺱ ﮐﯽ ﺫﺍﺕ ﻣ‪ Ｓ‬ﺍﻭﺭ ﺍﺱ ﮐﯽ ﺻﻔﺎﺕ ﺍﺱ ﮐﯽ ﺻﻔﺎﺕ ﻣ‪Ｓ‬‬
‫ﻣﻀﺤﻤﻞ ﻫﻮﮔﺌ‪ 71Ｓ‬۔‬

‫ﺻﻮﻓ‪，‬ﺎءﺍﺳﺔ ﺟﻤﻊ )ﺍﮐ‪＂％‬ﺎ ﻫﻮﻧﺎ(ﺍﻭﺭ ﺳُﮑﺮ)ﻣﺴﺖ ﻫﻮﻧﺎ (‪Ｌ‬ﯽ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺟﺐ ﺍﺱ‬
‫ﮐﯽ ﻋﻘﻞ ﻭﺍﭘﺲ ﭘﻠ＂ﺘﯽ ‪ Ｂ‬ﺗﻮ ﻭﻩ ﺍﺳﺔ ﻏﻠﻂ ﮐﺮﺩګﺘﺎ ‪ Ｂ‬ﭘ‪％‬ﺮ ﺭﺏ ﮐﻮ ﺭﺏ ﺍﻭﺭ ﺑﻨﺪﺓ‬
‫ﮐﻮ ﺑﻨﺪﻩ ﮐﻬﺘﺎ ‪ Ｂ‬۔‬

‫‪)71‬ﺗﻨﺒ‪，‬ﻪ ﺍﻟﻐﺒﯽ‪(81:‬‬

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‫‪ 3‬ﺍﺱ ﻟﻔﻆ ﺟﺴﺔ ﺻﻮﻓ‪，‬ﺎءﻓﻨﺎ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﺎ ګﻪ ﻣﻌﻨﯽ ‪Ｌ‬ﯽ ‪ Ｂ‬ﮐﻪ ”ﺍګﮏ ﻫﯽ ﮐﺔ ﺍﺭﺍﺩﺓ‬
‫ﺳﺔ ﻣﻌﺪﻭﻡ ﻫﻮﺟﺎﻧﺎ“ګﻌﻨﯽ ﺻﺮﻑ ﺍﷲ ﻫﯽ ﺳﺔ ﻣﺤﺒﺖ ﻫﻮ ﺍﺳﯽ ﮐﺔ ﻟﺌﺔ ﺩﻭﺳﺘﯽ‬
‫ﻭﺑﻐﺾ ﻫﻮ ګﻪ ﺍﮔﺮﭼﻪ ﺩﺭﺳﺖ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﺍﺱ ﮐﯽ ﺗﻌﺒ‪，‬ﺮ ﮐﺔ ﻟﺌﺔ ﺍﻥ ﮐﺎﻟﻔﻆ‬
‫ﻓﻨﺎءﺍﺳﺘﻌﻤﺎﻝ ﮐﺮﻧﺎ ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ‪ Ａ‬ﮐﻬﻪ ﭼﮑﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﺱ ﻣ‪Ｓ‬‬
‫ﭘﻮﺷ‪，‬ﺪﮔﯽ ﺍﻭﺭ ﺍﺷﺘﺒﺎﻩ ‪ Ｂ‬ﺍﻭﺭ ﻓﻨﺎءﮐﺎ ګﻪ ﻣﻌﻨﯽ ﮐﻪ ”ﺍﷲ ﮐﺔ ﺳﻮﺍ ﻣ‪ Ｓ‬ﻣﺸﻐﻮﻝ ﻫﻮ‪f‬‬
‫ﺳﺔ ﻧﻔﺲ ﮐﻮ ﻓﻨﺎ ﮐﺮﺩګﻨﺎ “ﺟ‪，‬ﺴﺎ ﮐﻪ ﺻﻮﻓ‪，‬ﺎءګﻪ ‪Ｌ‬ﯽ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﺗﻮګﻪ ﻣﻌﻨﯽ ‪Ｌ‬ﯽ‬
‫ﻧﺎﻗﺎﺑﻞ ﻗﺒﻮﻝ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﷲ ﻫﯽ ‪ f‬ﻫﻤ‪ Ｓ‬ﻣﺨﻠﻮﻗﺎﺕ ﻣ‪ Ｓ‬ﻣﺸﻐﻮﻝ ﻫﻮ‪ f‬ﺍﻥ ﮐﯽ‬
‫ﺩګﮑ‪Ｌ ＃‬ﺎﻝ ﮐﺮ‪ f‬ﺍﻭﺭ ﺍﻥ ﮐﯽ ﻃﺮﻑ ﺗﻮﺟﻪ ﺩګﻨﺔ ﮐﺎ ﺣﮑﻢ ﺩګﺎ ‪72Ｂ‬۔‬

‫‪ 4‬ﺍﻟﺠﻤﻊ ﻭﺍﻟﻔﺮﻕ)ګﻌﻨﯽ ﺍﮐ‪＂％‬ﺎ ﻫﻮﻧﺎﺍﻭﺭ ﺟﺪﺍﻫﻮﻧﺎ(‪:‬ﺻﻮﻓ‪，‬ﺎءﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﺟﻤﻊ ﺳﺔ ﺣﻖ‬

‫ﺑ‪＋‬ﺧﻠﻖ ګﻌﻨﯽ ﺧﻠﻖ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﻖ ﮐﯽ ﻃﺮﻑ ﺍﻭﺭ ﻓﺮﻕ ﺳﺔ ﺧﻠﻖ ﺑ‪＋‬ﺣﻖ ګﻌﻨﯽ ﺣﻖ‬
‫ﮐﺔ ﺑﻐ‪，‬ﺮ ﺧﻠﻖ ﮐﯽ ﻃﺮﻑ ﺍﺷﺎﺭﻩ ﻫﻮﺗﺎ‪ Ｂ‬ﺍﻭﺭ ﻣﺮﺍﺩ ګﻪ ﻟ‪，‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻓﺮﻕ ﺳﺔ ﻣﺮﺍﺩ ﻭﻩ‬
‫ﮐﺴﺐ ‪ Ｂ‬ﺟﻮ ﺑﻨﺪﻩ ﺍﷲ ﮐﯽ ﺑﻨﺪﮔﯽ ﮐﺔ ﻗ‪，‬ﺎﻡ ﮐﺔ ﻟﺌﺔ ﮐﺮﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﺟﻤﻊ ﺳﺔ ﺭﺑﻮﺑ‪，‬ﺖ‬
‫ﮐﺎ ﻣﺸﺎ‪Ｆ‬ﻩ ﻣﺮﺍﺩ ‪ Ｂ‬ﺍﻭﺭ ﺟﻤﻊ ﻭﻓﻨﺎءﮐﺔ ﭘﻬﻠﺔ ﻣﻌﻨﯽ ګﻌﻨﯽ ﻭﺣﺪﺕ ﺍﻟﻮﺟﻮﺩ ﺳﺔ ﺑﻬﺖ‬
‫ﻗﺮګﺐ ‪ Ｂ‬۔‬

‫‪ 5‬ﺍﻟﺴُﮑﺮ ﻭﺍﻟﺼﺤﻮ‪):‬ګﻌﻨﯽ ﻣﺴﺖ ﻫﻮﻧﺎ ﺟ‪，‬ﺴﺔ ﮐﻮﺋﯽ ﻧﺸﺔ ﻣ‪ Ｓ‬ﻣﺴﺖ ﻫﻮﺗﺎ ‪ Ｂ‬ﺍﻭﺭ‬
‫”ﻫﻮﺵ ﻣ‪ Ｓ‬ﺁﻧﺎ“ﺟ‪，‬ﺴﺔ ﻧﺸﻪ ﮐﺮﮐﺔ ﮐﻮﺋﯽ ﻫﻮﺵ ﻣ‪ Ｓ‬ﺁﺗﺎ ‪(Ｂ‬۔ﺳﮑﺮ ﮐﺔ ﻣﺘﻌﻠﻖ‬
‫ﺻﻮﻓ‪，‬ﺎءﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ‪:‬ﺑﻨﺪﺓ ﭘﺮ ﺍګﺴﯽ ﺣﺎﻟﺖ ﮐﺎﻇﺎ‪Ｃ‬ﻫﻮﻧﺎ ﺟﺲ ﻣ‪ Ｓ‬ﺍﺱ ﮐﺔ ﻟﺌﺔ‬
‫ﻧﻪ ﺗﻮ ﺳﺒﺐ ﮐﺎ ﻟﺤﺎﻅ ﻣﻤﮑﻦ ﺭ‪ Ｂ‬ﻧﻪ ﻫﯽ ﺍﺩﺏ ﮐﯽ ﺭﻋﺎګﺖ‪73‬۔‬

‫ﺍﻭﺭ ﺻﺤﻮ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﻋﺎﺭﻑ ﮐﺔ ﻏﺎﺋﺐ ﻫﻮﺟﺎ‪ f‬ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺍﺣﺴﺎﺱ ﮐﺔ ﺯﺍﺋﻞ‬

‫ﻫﻮﺟﺎ‪ f‬ﮐﺔ ﺑﻌﺪ ﭘﻠ” ﺁﻧﺎ۔‬

‫‪)72‬ﺳ‪，‬ﺮ ﺍﻋ‪＋‬ﻡ ﺍﻟﻨﺒ‪＋‬ء‪(15/393:‬‬

‫‪)73‬ﺍﻟﺘﺼﺮﻑ‪(114:‬‬

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‫‪ 6‬ﺍﻟﻌﺸﻖ‪:‬ﺻﻮﻓ‪，‬ﺎء‪ f‬ﺍﺱ ﻟﻔﻆ ﮐﻮ ﺍﺧﺘ‪，‬ﺎﺭ ﮐ‪，‬ﺎ ﺟﺒﮑﻪ ﺭﺏ ﺗﺒﺎﺭﮎ ﻭﺗﻌﺎﻟﯽٰ ﮐﻮ ﺍﺱ ﻟﻔﻆ‬
‫ﺳﺔ ﻣﻮﺻﻮﻑ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎ ﺟﺎﺳﮑﺘﺎ ﻧﻪ ﺑﻨﺪﺓ ﮐﺎ ﺍﭘﻨﺔ ﺭﺏ ﺳﺔ ﺍﻇﻬﺎﺭ ﻣﺤﺒﺖ ﮐﺔ ﻟﺌﺔ‬
‫ګﻪ ﻟﻔﻆ ﺍﺳﺘﻌﻤﺎﻝ ﮐ‪，‬ﺎ ﺟﺎﺳﮑﺘﺎ‪ 74Ｂ‬۔‬

‫ګﻪ ﺍﻥ ﮐﯽ ﮐﺜ‪，‬ﺮ ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﻣ‪ Ｓ‬ﺳﺔ ﭼﻨﺪ ﮐﺎ ﻧﻤﻮﻧﻪ ‪ Ｂ‬ګﻪ ﺳﺒﺐ ﻣﺒﻬﻢ ﻭ ﻣﺠﻤﻞ ﻫ‪Ｓ‬‬
‫ﺍګﺴﯽ ﺩګﮕﺮ ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﺣﺎﻝ‪،‬ﻣﻘﺎﻡ ﻋﻄﺶ ‪،‬ﺩ‪＄‬ﺶ ‪،‬ﺟﻤﻊ ﺍﻟﺠﻤﻊ ‪....‬ﻭﻏ‪，‬ﺮﻩ ‪Ｌ‬ﯽ ﻫ‪Ａ Ｓ‬‬
‫ﺍﻥ ﻣ‪ Ｓ‬ﺳﺔ ﺻﺮﻑ ﺍګﮏ ﺍﺻﻄ‪＋‬ﺡ ﻟ‪，‬ﺘﺔ ﻫ‪ Ｓ‬ﻣﺜ‪ ً＋‬ﺍﻟﻔﻨﺎءﮐ‪，‬ﺎ ګﻪ ﺻﺤ‪，‬ﺢ ‪Ｂ‬؟ ﮐ‪，‬ﺎ‬
‫ﻣﺨﻠﻮﻗﺎﺕ ﺳﺔ ﺭﮎ ﺟﺎﻧﺎ ﺍﻭﺭ ﺍﻥ ﻣ‪ Ｓ‬ﻋﺪﻡ ﻣﺸﻐﻮﻟ‪，‬ﺖ ﺍﺳ‪＋‬ﻡ ‪Ｂ‬؟ﺟﻮﺍﺏ ﻧﻔﯽ ﻣ‪Ｂ Ｓ‬‬
‫ﮐ‪，‬ﻮﻧﮑﻪ ﺍﷲ ﺗﻌﺎﻟﯽٰ ﻓﺮﻣﺎﺗﺎ ‪:Ｂ‬‬

‫ﻗﻞ ﺍﻧﻈﺮﻭﺍ ﻣﺎﺫﺍ ‪ Ｑ‬ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻻﺭﺽ‬

‫)ګﻌﻨﯽ (ﮐﻬﻪ ﺩګﺠﺌﺔ ﮐﻪ ﺟﻮ ﮐﭽ‪ ＃‬ﺁﺳﻤﺎﻧﻮﺃ ﺍﻭﺭ ﺯﻣ‪，‬ﻦ ﻣ‪ Ｂ Ｓ‬ﺍﺳﺔ ﺩګﮑ‪％‬ﻮ۔‬

‫ﻧﺒﯽ‪ f‬ﻓﺮﻣﺎګﺎ‪:‬ﺣﺒﺐ ﺍﻟﯽ ﻣﻦ ﺩﻧ‪，‬ﺎﮐﻢ ﺍﻟﻨﺴﺎءﻭﺍﻟﻄ‪，‬ﺐ)ګﻌﻨﯽ(ﻣﺠ‪％‬ﺔ ﺗﻤﻬﺎﺭﯼ ﺩﻧ‪，‬ﺎ‬

‫ﺳﺔ ﻋﻮﺭﺗ‪ Ｓ‬ﺍﻭﺭ ﺧﻮﺷﺒﻮ ﭘﺴﻨﺪ ‪ Ｂ‬۔ﺁﭖ‪‬ﻋﺎﺋﺸﻪ‪ ‬ﺳﺔ ﺍﻥ ﮐﺔ ﻭﺍﻟﺪ ﺍﺑﻮﺑﮑﺮ ‪t‬ﺳﺔ‬
‫ﺍﻭﺭ ﺍﭘﻨﯽ ﺑ‪＂，‬ﯽ ﮐﯽ ﺍﻭﻻﺩ ﺣﺴﻦ ﻭﺣﺴ‪，‬ﻦ‪ ‬ﺳﺔ ﻣﺤﺒﺖ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ ﺷﻬﺪ ‪،‬ﻣﮑﻪ ﺍﻭﺭ‬
‫ﺍﻧﺼﺎﺭ ﺻﺤﺎﺑﻪ‪ ‬ﺳﺔ ﻣﺤﺒﺖ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ ‪75‬۔‬

‫ﺻﻮﻓ‪，‬ﺎءﮐﯽ ﻓﻨﺎء‪ Ｑ‬ﺍﷲ ﮐﻮ ﺷﺶ ﻧﺎﻣﻤﮑﻦ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺧﺎﻟﻖ ﺍﻭﺭ ﻭﻩ ﻣﺨﻠﻮﻕ‬

‫ﻫ‪ Ｓ‬ﺗﻮ ﺧﺎﻟﻖ ﺍﻭﺭ ﻣﺨﻠﻮﻕ ﺍګﮏ ﮐ‪，‬ﺴﺔ ﻫﻮﺳﮑﺘﺔ ﻫ‪ Ｓ‬ګﻪ ﻟﻮﮒ ﺍګﮏ ﺍﻭﺭ ﻓﺮګﺐ‬
‫ﺩګﺘﺔ ﻫ‪ Ｓ‬ګﻌﻨﯽ ﺍﻟﺼﺤﻮ ﺑﻌﺪﺍﻟﻤﺤﻮ”ﻣ” ﺟﺎ‪ f‬ﮐﺔ ﺑﻌﺪ ﻫﻮﺵ ﻣ‪ Ｓ‬ﺁﻧﺎ“ګﺎ ﺍﻟﻔﺮﻕ ‪Ｑ‬‬
‫ﺍﻟﺠﻤﻊ ګﻌﻨﯽ ګﮑﺠﺎ ﻫﻮﮐﺮ ﺍﻟﮓ ﻫﻮﻧﺎ ﻣﻄﻠﺐ ګﻪ ﮐﻪ ﺍﻧﺴﺎﻥ ﺣﺎﻟﺖ ﺑﻨﺪﮔﯽ ﮐﯽ ﻃﺮﻑ‬

‫‪)74‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺱ ﻟﻔﻆ ﻣ‪ Ｓ‬ﻋﺮګﺎﻧ‪，‬ﺖ ﮐﺎ ﻋﻨﺼﺮ ‪ Ｂ‬ﺍﺱ ﮐﯽ ﺩﻟ‪，‬ﻞ ګﻪ ‪ Ｂ‬ﮐﻪ ﮐﺘﺎﺏ ﻭﺳﻨﺖ ﻣ‪ Ｓ‬ﻣﻮﺩّﺕ ﻭﻣﺤﺒﺖ ﮐﺔ ﺍﻟﻔﺎﻅ ﻣﻮﺟﻮﺩ ﻫ‪ Ｓ‬ﻣﮕﺮ‬
‫ﻋﺸﻖ ﮐﺎ ﻟﻔﻆ ﻗﻄﻌﺎًﻧﻬ‪ Ｓ‬ﻧ‪，‬ﺰ ﮐﻮﺋﯽ ‪Ｌ‬ﯽ ﺷﺨﺺ ﺍﭘﻨﯽ ﻣﺎﺃ ‪،‬ﺑﻬﻦ ‪،‬ﺑ‪＂，‬ﯽ ﺳﺔ ﺍﻇﻬﺎﺭ ﻣﺤﺒﺖ ﮐﺔ ﻟﺌﺔ ګﻪ ﻟﻔﻆ ‪Ｃ‬ﮔﺰ ﺍﺳﺘﻌﻤﺎﻝ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺎ ﮐ‪，‬ﻮﻧﮑﻪ‬
‫ﺍﻥ ﺳﺔ ﮐﯽ ﺟﺎ‪ f‬ﻭﺍﻟﯽ ﻣﺤﺒﺖ ﻋﺮګﺎﻧ‪，‬ﺖ ﺳﺔ ﭘﺎﮎ ﻫﻮﺗﯽ ‪ Ｂ‬۔ﻣﺘﺮﺟﻢ(‬
‫‪)75‬ﺳ‪，‬ﺮﺍﻋ‪＋‬ﻡ ﺍﻟﻨﺒ‪＋‬ء‪(15/394:‬‬

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‫ﭘﻠ” ﺁﺋﺔ ګﻪ ﺍﻥ ﮐﺔ ﻣﻮﻧﻬﻮﺃ ﮐﯽ ﻣﺤﺾ ﺑﺎﺗ‪ Ｓ‬ﻫ‪ Ｓ‬ګﻌﻨﯽ ګﻪ ﮐﻪ ﻭﻩ ﻋﺒﻮﺩګﺖ ﮐﯽ ﻃﺮﻑ‬
‫ﭘﻠ” ﺁﺗﺎ ‪ Ｂ‬ﺣﻘ‪，‬ﻘﺖ ﻣ‪ Ｓ‬ګﻪ ﺻﺮﻑ ﺍﻭ＠ﻡ ﺑﺎﻃﻠﻪ ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ﺍﺳ‪＋‬ﻡ ﻋﻘﻞ ﮐﯽ ﺣﻔﺎﻇﺖ ﮐﺎ‬
‫ﺗﻘﺎﺿﺎ ﮐﺮﺗﺎ ‪ Ｂ‬ﺗﻮ ﺍګﮏ ﻣﺴﻠﻤﺎﻥ ﺯﻭﺍﻝ ﻋﻘﻞ ﮐﯽ ﺳﻌﯽ ﮐ‪，‬ﻮﻧﮑﺮ ﮐﺮ ﺳﮑﺘﺎ ‪ Ｂ‬ﺟﺒﮑﻪ‬
‫ﺻﻮﻓ‪，‬ﺎءﺭﺑﻮﺑ‪，‬ﺖ ﮐﺔ ﺍﺳﺮﺍﺭ ﺳﺔ ﻣﺘﻌﻠﻖ ﮔﻔﺘﮕﻮ ﮐﺮﺗﺔ ﻭﻗﺖ ﺍګﺴﯽ ﺑﺎﺗ‪ Ｓ‬ﺑﻨﺎﺗﺔ ﻫ‪Ｓ‬‬
‫ﺟﻮ ﻃﺎﻗﺖ ﺍﻧﺴﺎ‪ Y‬ﺳﺔ ﺑﺎ‪ Ｃ‬ﻫ‪ Ｓ‬ﺍﺳﯽ ﻟﺌﺔ ﻭﻩ ﺍﺱ ﻭﺣﺪﺕ ﺍﻟﻮﺟﻮﺩ ﮐﺔ ﺣﺎﺩﺛﺔ ﺳﺔ‬
‫ﺩﻭﭼﺎﺭ ﻫﻮﺋﺔ ﺟﻮ ﺩﺭﺍﺻﻞ ﮐﻔﺮ ‪ Ｂ‬ﺍﻭﺭ ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻭﻩ ﻧﻔﺴ‪，‬ﺎﺗﯽ ﻋﺪﻡ ﺗﻮﺍﺯﻥ ﮐﺎ ﺷﮑﺎﺭ‬
‫ﻫ‪ Ｓ‬ﮐﻪ ﺟﻮ ﺍﻧﺴﺎﻥ ﺗﮑﺒﺮ ﻭﺧﺪﺍﺋﯽ ﮐﺔ ﺯﻋﻢ ﻣ‪，‬ﺃﻤﺒﺘ‪＋‬ﻫﻮﮐﺮ ﻭﺣﯽ ﺳﺔ ﺍﻋﺮﺍﺽ ﮐﺮﺗﺎ ‪Ｂ‬‬
‫ﺗﻮﻏ‪，‬ﺮ ﻣﺤﺴﻮﺱ ﻃﻮﺭ ﭘﺮ ﺍﺱ ﻧﻔﺴ‪，‬ﺎﺗﯽ ﺑ‪，‬ﻤﺎﺭﯼ ﮐﺎ ﻣﺮګﺾ ﺑﻦ ﺟﺎﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﻭﺣﺪﺕ‬
‫ﺍﻟﻮﺟﻮﺩ ﮐﺔ ﺭﺍﺳﺘﺔ ﺳﺔ ﺍﭘﻨﯽ ﺑﺎﻃﻞ ﻧﻔﺴ‪，‬ﺎﺕ ﮐﻮ ﺗﺴﮑ‪，‬ﻦ ﺩګﺘﺎ ‪ Ｂ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﻓﺮﻋﻮﻥ ﮐﯽ‬
‫ﻧﻔﺴ‪，‬ﺎﺕ ﺗ‪％‬ﯽ ﻭﻩ ﮐﻬﺎ ﮐﺮﺗﺎ ﺗ‪％‬ﺎ ﮐﻪ ‪:‬ﺍﻧﺎ ﺭﺑﮑﻢ ﺍﻻﻋﻠﯽٰ ﻣ‪ Ｓ‬ﻫﯽ ﺗﻤﻬﺎﺭﺍ ﺳﺐ ﺳﺔ ﺑﺮﺗﺮ‬
‫ﺭﺏ ﻫﻮﺃ۔ﺑﺪځ ﻣﺬﻫﺐ ﻣ‪Ｌ Ｓ‬ﯽ ﻓﻨﺎءﮐﺎ ﻋﻘ‪，‬ﺪﻩ ﻣﻮﺟﻮﺩ ‪ Ｂ‬ﻭﻩ ﺍﺳﺔ ﻧﺮﻭﺍﻥ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﺑﺴﺎ‬
‫ﺍﻭﻗﺎﺕ ﺻﻮﻓ‪，‬ﺎء‪ f‬ﺍﻧﻬﯽ ﺳﺔ ګﻪ ﻋﻘ‪，‬ﺪﻩ ﻟ‪，‬ﺎ ‪Ｂ‬۔‬

‫ﺍﺱ ﮐﺔ ﺳﻨﮕ‪，‬ﻦ ﻧﺘﺎﺋﺞ‬

‫‪ 1‬ﺍﺱ ﻃﺮﺡ ﮐﯽ ﺧﺮﺍﻓﺎﺕ ﻣ‪ Ｓ‬ﭘﺆ‪ f‬ﺳﺔ ﻣﺴﻠﻤﺎﻥ ﻋﻠﻢ ﻧﺎﻓﻊ ﺍﻭﺭ ﻋﺒﺎﺩﺕ ﻭﻋﻤﻞ ﺳﺔ ﺩﻭﺭ‬
‫ﻫﻮﺟﺎﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﻥ ﺍﺷ‪，‬ﺎءﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺑﺎﺗ‪ Ｓ‬ﺑﻨﺎﺗﺎ ‪ Ｂ‬ﺟﻦ ﮐﺎ ﻭﺟﻮﺩ ﺗﮏ ﻧﻬ‪Ｓ‬‬
‫ﻫﻮﺗﺎ ﻧﻪ ﺍﻥ ﮐﯽ ﺣﻘ‪，‬ﻘﺖ ﻫﯽ ﻫﻮﺗﯽ ‪ Ｂ‬ﻣﺴﻠﻤﺎﻥ ﺩﻧ‪，‬ﺎ ﺁﺑﺎﺩ ﮐﺮ‪ f‬ﮐﺎ ﭘﺎﺑﻨﺪ ‪ Ｂ‬ﺗﺎﮐﻪ ګﻪ‬
‫ﺁﺧﺮﺕ ﮐﺎ ﭘﻞ ﺛﺎﺑﺖ ﻫﻮ ﺍﺱ ﻃﺮﺡ ﮐﯽ ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﺟﺎ‪ Ｈ‬ﭘﺮ ﺣﺎﻭﯼ ﻫﻮﺟﺎﺗﯽ ﻫ‪Ｓ‬‬
‫ﺍﻭﺭ ﻋﻘﻞ ﻣﻨﺪﮐﻮ ﺍﻟﺠ‪％‬ﺎﺩګﺘﯽ ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ﻭﻩ ﺩګﻦ ﻣ‪ Ｓ‬ﮐﻤﺰﻭﺭ ﻫﻮﺃ ۔‬

‫ﺳﺮّ ﺑﻤﻌﻨﯽ ﭘﻮﺷ‪，‬ﺪﻩ ﺭﺍﺯ(ﮐﺎ ﺗﺼﻮﺭﻧﻬ‪ Ｂ Ｓ‬ﻗﺮﺁﻥ ﻭﺳﻨﺖ‬

‫‪ 4‬ﺍﺳ‪＋‬ﻡ ﻣ‪ Ｓ‬ﺍﺳﺮﺍﺭ )ﺟﻤﻊ ِ‬
‫ﺑﺎﻟﮑﻞ ﻭﺍﺿﺢ ﻫ‪ Ｓ‬ګﻪ ﺍﺳﺮﺍﺭ ﺩګﻦ ﮐﻮ ﻣﺤﺘﺎﺝ ﺑﻨﺎﺩګﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻣﻌﺎﻣﻠﻪ ‪ Ｃ‬ﺷﺌﺔ ﮐﯽ‬
‫ﺍﭘﻨﯽ ﻣﻨﺸﺎءﮐﺔ ﻣﻄﺎﺑﻖ ﺑﺎﻃﻨﯽ ﺗﻔﺴ‪，‬ﺮ ﺗﮏ ﺟﺎﭘﻬﻨﭽﺘﺎ ‪ Ｂ‬ﮐﻪ ‪ Ｃ‬ﺷﺌﺔ ﮐﺎ ﺍګﮏ ﻇﺎ‪Ｃ‬‬

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‫‪ Ｂ‬ﺍﻭﺭ ﺍګﮏ ﺑﺎﻃﻦ ګﻬﯽ ﻭﺟﻪ ‪ Ｂ‬ﮐﻪ ﻋﻠﻤﺎءﺍﻥ ﮐﯽ ﮐﺘﺐ ﭘﺆ‪＄‬ﻨﺔ ﺳﺔ ‪Ｃ‬ﺍګﮏ ﮐﻮ ﻣﻨﻊ‬
‫ﮐﺮﺗﺔ ﻫ‪76Ｓ‬۔‬

‫‪ 4‬ﺍﻥ ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﻣ‪％！ Ｓ‬ﻬﺮﺍٶ ﺑﺘﺪﺭګﺞ ﻋﻘ‪，‬ﺪﻩ ﻭﺣﺪﺕ ﺍﻟﻮﺟﻮﺩ ﮐﯽ ﺟﺎﻧﺐ ﻟﺔ ﺟﺎﺗﺎ ‪Ｂ‬‬
‫ﺟﻮ ﮐﻪ ﺩګﻦ ﺳﺔ ﻣﮑﻤﻞ ﺧﺮﻭﺝ ‪ Ｂ‬ﻣﺴﻠﻤﺎﻥ ﮐﺘﺎﺏ ﻭﺳﻨﺖ ﮐﯽ ﻃﺮﻑ ﭘﻠ＂ﺘﺔ ﻫ‪Ｓ‬‬
‫ﺟﺒﮑﻪ ﺻﻮﻓ‪，‬ﺎءﺫﻭﻕ ‪،‬ﮐﺸﻒ‪،‬ﺧ‪，‬ﺎﻻﺕ ﺍﻭﺭ ﺍﭘﻨﺔ ﻣﺸﺎﺋﺦ ﮐﺔ ﮐ‪＋‬ﻡ ﮐﯽ ﻃﺮﻑ ﺟﺒﮑﻪ ګﻪ‬
‫ﺑﺆﯼ ﻣﺸﮑﻞ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ‪ Ｃ‬ﺍﻧﺴﺎﻥ ﮐﺎ ﺍګﺴﺎ ﺫﻭﻕ ﻫﻮﺗﺎ ‪ Ｂ‬ﻋ‪，‬ﺴﺎﺋﯽ ﺗﺜﻠ‪，‬ﺜ‪，‬ﺎﻧﻪ ﺫﻭﻕ‬
‫ﺟﺒﮑﻪ ﻣﺸﺮﮎ ﺷﺮﮐ‪，‬ﻪ ﺫﻭﻕ ﺭﮐ‪％‬ﺘﺎ ‪ Ｂ‬۔‬

‫‪ 4‬ګﻪ ﻣﺮﺣﻠﻪ ﻣﻘﺎﻣﺎﺕ ﺟ‪，‬ﺴﺔ ﺗﻮﮐﻞ ﻭﺭﺿﺎ ﮐﯽ ﺍﺻﻄ‪＋‬ﺡ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻣﻤﺘﺎﺯ ‪ Ｂ‬ﺍﺱ ﻣ‪Ｓ‬‬
‫‪Ｌ‬ﯽ ﺍﻧﻬﻮﺃ ‪ f‬ﺻﺤ‪，‬ﺢ ﻓﻬﻢ ﺍﺳ‪＋‬ﻣﯽ ﺳﺔ ﺍﻧﺤﺮﺍﻑ ﺑﺮﺗﺎ ‪ Ｂ‬ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ﺗﻮﮐﻞ‬
‫ﺍﺳﺒﺎﺏ ﺗﺮﮎ ﮐﺮﺩګﻨﺔ ﮐﺎ ﻧﺎ ﻡ ‪＄ Ｂ‬ﺮﻭﯼ ﮐﻬﺘﺔ ﻫ‪”: Ｓ‬ﺧﺎﺹ ﻃﺮګﻖ ﻣ‪ Ｓ‬ﺗﻮﮐﻞ‬
‫ﺗﻮﺣ‪，‬ﺪ ﺍﻭﺭ ﺍﺳﺒﺎﺏ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮ‪ f‬ﺳﺔ ﺑ‪，‬ﮕﺎﻧﮕﯽ ‪“ Ｂ‬۔ﺍﺑﻮﺳﻌ‪，‬ﺪ ﺍﻟﺨﺰﺍﺭ ﮐﻬﺘﺎ‬
‫‪”:Ｂ‬ﻣ‪ Ｓ‬ﺻﺤﺮﺍﻣ‪ Ｓ‬ﺗ‪％‬ﺎ ﺷﺪګﺪ ‪Ｌ‬ﻮﮎ ﻟﮕﯽ ﻣ‪，‬ﺮﺓ ﻧﻔﺲ ‪ f‬ﻣﺠ‪ ＃‬ﺳﺔ ﺗﻘﺎﺿﺎ ﮐ‪，‬ﺎ‬
‫ﮐﻪ ﻣ‪ Ｓ‬ﺍﷲ ﺳﺔ ﮐ‪％‬ﺎﻧﺎ ﻣﺎﻧﮕﻮﺃ ﻣ‪ f Ｓ‬ﮐﻬﺎ ګﻪ ﺗﻮﮐﻞ ﮐﺮ‪ f‬ﻭﺍﻟﻮﺃ ﮐﺎ ﻋﻤﻞ‬
‫ﻧﻬ‪77“Ｓ‬۔‬

‫ﺍﻥ ﺷ‪，‬ﺦ ﺻﺎﺣﺐ ‪ f‬ﺯﺍﺩ ﺭﺍﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺻﺤﺮﺍءﺟﺎﮐﺮ ﺧ‪＋‬ﻑ ﺳﻨﺖ ﻋﻤﻞ ﮐ‪，‬ﺎ ﺍﻭﺭ ﺗﻮﮐﻞ‬
‫ﮐﺎ ﻣﻌﻨﯽ ﺳﻤﺠ‪％‬ﻨﺔ ﻣ‪ Ｓ‬ﻏﻠﻄﯽ ﮐﯽ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﯽ ‪ f‬ﺍﺳﺒﺎﺏ ﭘ‪，‬ﺪﺍ ﮐﺮﮐﺔ ﻣﺨﻠﻮﻕ‬
‫ﺳﺔ ﺍﻧﻬ‪ Ｓ‬ﺍﺧﺘ‪，‬ﺎﺭﮐﺮ‪ f‬ﮐﺎ ﻣﻄﺎﻟﺒﻪ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ﻣﺴﻠﻤﺎﻥ ﻣﺤﺾ ﺍﺳﺒﺎﺏ ﭘﺮ ﻣﮑﻤﻞ ﺍﻋﺘﻤﺎﺩ‬
‫ﻧﻬ‪ Ｓ‬ﺭﮐ‪％‬ﺘﺎ ﻟ‪，‬ﮑﻦ ﺍﺱ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺳﺎﺗ‪ ＃‬ﺍﷲ ﭘﺮﮐﻠﯽ ﺍﻋﺘﻤﺎﺩ ﺩﮐﺮﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﻧﺘﺎﺋﺞ ﮐﺎ ﺍﷲ‬
‫ﺗﻌﺎﻟﯽٰ ﺳﺔ ﺍﻣ‪，‬ﺪﻭﺍﺭ ﻫﻮﺗﺎ ‪Ｂ‬۔ﺻﻮﻓ‪，‬ﺎءﻣﻘﺎﻡ ﺭﺿﺎ ﮐﺔ ﻣﺘﻌﻠﻖ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ګﻪ ﺗﻘﺪګﺮ ﭘﺮ‬

‫‪)76‬ﺍﺣﻘﺎﺋﻖ ﺍﻟﺘﺼﻮﻑ‪(527:‬‬
‫‪)77‬ﺍﻟﺘﺼﺮﻑ ﺍﺯ ﮐ‪＋‬ﺑﺎﺯﯼ‪(150:‬‬

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‫ﺑﺲ ﮐﺌﺔ ﺭﻫﻨﺎ ‪ Ｂ‬ﮐﻪ ﺟﻮ ﺍﷲ ﮐﯽ ﻃﺮﻑ ﺳﺔ ﺁﺋﺔ ﺍﺳﯽ ﭘﺮ ﻗﻨﺎﻋﺖ ﮐﺮﻧﺎ ګﻪ ﻣﻌﻨﯽ ﺑﻨﻈﺮ‬
‫ﻋﻤ‪，‬ﻖ ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﻣﺴﻠﻤﺎﻥ ﺍﷲ ﮐﯽ ﺗﻘﺪګﺮ ﭘﺮ ﺍﻋﺘﺮﺍﺽ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺎ ﺟ‪，‬ﺴﺔ‬
‫ﻣﺮﺽ‪،‬ﻓﻘﺮﻟ‪，‬ﮑﻦ ﺍﷲ ﮐﯽ ﺗﻘﺪګﺮ ﮐﻮ ﺍﷲ ﻫﯽ ﮐﯽ ﺗﻘﺪګﺮ ﺳﺔ ！ﺎﻟﺘﺎ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ ﻣﺮﺽ ﮐﺎ‬
‫ﻋ‪＋‬ﺝ ﺩﻭﺍ ﺳﺔ ﮐﺮﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﻣﺤﻨﺖ ﮐﺮﮐﺔ ﮐﻤﺎﮐﺮ ﻓﻘﺮ ﮐﻮ ！ﺎﻟﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﺩګﻨﯽ ﻣﻌﺎﻣ‪＋‬ﺕ‬
‫ﺟ‪，‬ﺴﺔ ﻧﻤﺎﺯ ﺭﻭﺯﻩ ﻣ‪ Ｓ‬ګﻮﺃ ﻧﻬ‪ Ｓ‬ﮐﻬﺘﺎ ﮐﻪ ﻣ‪ Ｓ‬ﻧﻤﺎﺯ ﺍﺱ ﻟﺌﺔ ﻧﻬ‪ Ｓ‬ﭘﺆ‪＄‬ﺘﺎ ﮐﻪ ﺍﷲ ‪f‬‬
‫ﻣ‪，‬ﺮﺓ ﻣﻘﺪﺭ ﻣ‪ Ｓ‬ﺭﮐ‪％‬ﯽ ﻧﻬ‪ Ｓ‬ګﻪ ﺗﻮﺷ‪，‬ﻄﺎ‪ Y‬ﺣ‪，‬ﻠﺔ ﺍﻭﺭﻣﺸﺮﮐ‪，‬ﻦ ﮐﺎ ﻃﺮﺯ ﻋﻤﻞ ﻭﻗﻮﻝ ‪Ｂ‬‬
‫ﺷﺮګﻌﺖ ﺍﺣﮑﺎﻣﺎﺕ ﮐﻮ ﻧﺎﻓﺬ ﮐﺮﻧﺎ ﺍﻭﺭ ﻣﺼﺎﺋﺐ ﮐﻮ ﺍﷲ ﮐﯽ ﺗﻘﺪګﺮ ﺳﺔ ﻫ＂ﺎﻧﺎ ﺍﻭﺭ ﺍﻥ ﭘﺮ‬
‫ﺻﺒﺮ ﮐﺮﻧﺎ ﻭﺍﺟﺐ ‪ Ｂ‬ﺍﻥ ﺗﻤﺎﻡ ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﺑﻦ ﻗ‪，‬ﻢ‪ ‬ﮐﺎ ﺗﺒﺼﺮﻩ ﻧﻬﺎګﺖ‬
‫ﺟﺎﻣﻊ ‪”: Ｂ‬ﮐﻪ ﭼﻠﻨﺔ ﮐﯽ ﺁﻭﺍﺯ ﺍﻭﺭﭘﺴﻨﺔ ﮐﯽ ﺁﻭﺍﺯ ﺳﻨﺎﺋﯽ ﺩګﺘﯽ ‪ Ｂ‬ﭘﺮ ﺁ！ﺎ ﻧﻬ‪ Ｓ‬ﺩﮐ‪％‬ﺎﺋﯽ‬
‫ﭘﺆﺗﺎ“‪78‬۔‬

‫ﭼﻮﺗ‪％‬ﯽ ﻓﺼﻞ‪ :‬ﺻﻮﻓ‪，‬ﻪ ﺍﻭﺭ ﻭﺟﻮﺩګﻪ‬

‫ګﻪ ﻣﺮﺣﻠﻪ ﺻﻮﻓ‪，‬ﺖ ﮐﺔ ﻣﺮﺍﺣﻞ ﻣ‪ Ｓ‬ﺧﻄﺮﻧﺎﮎ ﺗﺮګﻦ ‪ Ｂ‬ﻭﻩ ﺍﺱ ﻃﺮﺡ ﮐﻪ ﺍﺱ ﻣﺮﺣﻠﺔ‬
‫ﮐﯽ ﺻﻮﻓ‪，‬ﺖ ﻣ‪ Ｓ‬ګﻮﻧﺎ‪ Y‬ﻓﻠﺴﻔﻪ ﺩﺍﺧﻞ ﻫﻮﮔ‪，‬ﺎ ﺍﻭﺭ ﺍﺳﺔ ﺻﻮﻓ‪，‬ﺖ ﺍﻭﺭﻧﺼﺮﺍﻧ‪，‬ﺖ ﺳﺔ‬
‫ﻣﺸﺎﺑﻪ ﺑﻨﺎﺩګﺎ ﮐﻪ ﺟﺐ ﻋ‪，‬ﺴﺎﺋ‪，‬ﺖ ﻣ‪ Ｓ‬ﺭﻭﻣﯽ ﺩﺍﺧﻞ ﻫﻮﺋﺔ ﺗﻮﺍﻧﻬﻮﺃ ‪ f‬ﺍﺱ ﻣ‪ Ｓ‬ﻓﻠﺴﻔﻪ‬
‫‪Ｌ‬ﯽ ﺩﺍﺧﻞ ﮐﺮﺩګﺎ ﺍﺳﯽ ﻟﺌﺔ ﮐﻬﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﮐﻪ ﻋ‪，‬ﺴﺎﺋ‪，‬ﺖ ﺧﻮﺩ ﺭﻭﻣﯽ ﺑﻦ ﮔﺌﯽ ﺍﻭﺭ ﻭﻣ‪，‬ﻮﺃ‬
‫ﮐﯽ ﮐﭽ‪ ＃‬ﻣﺪﺩ ﻧﻪ ﮐﺮﺳﮑﯽ ﺑﻠﮑﻪ ‪ Ａ‬ﺑﺎﻟﺠﺰﻡ ﺛﺎﺑﺖ ﮐﺮﺳﮑﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ګﻬﻮﺩګﺖ‬
‫ﻭﻧﺼﺮﺍﻧ‪，‬ﺖ ﻭﺩګﮕﺮ ﺁﺳﻤﺎ‪ Y‬ﺷﺮﺍﺋﻊ ﺟﻦ ﻣ‪ Ｓ‬ﺗﺒﺪګﻠ‪，‬ﺎﺃ ﻭﺍﻗﻊ ﻫﻮﺋ‪ Ｓ‬ﺗﻮ ﺍﺱ ﺗﺒﺪګﻠﯽ ﻣ‪Ｓ‬‬
‫ﻓﻠﺴﻔﻪ ﮐﺎ ﺍ‪ Ａ‬ﮐﺮﺩﺍﺭ ﺗ‪％‬ﺎ ﺟﺐ ﻓﻠﺴﻔﻪ ‪ f‬ﺗﻮﺭﺍﺕ ﮐﺔ ﻧﺼﻮﺹ ﭘﺮ ﺗﻨﻘ‪，‬ﺪ ﮐﯽ ﺍﻭﺭﺍﻧﻬ‪Ｓ‬‬
‫ﻣﻌﻤﻮﻟﯽ ګﺎ ﻗﺼﻪ ﮐﻬﺎﻧ‪，‬ﺎﺃ ﻗﺮﺍﺭ ﺩګﺎ ﺗﻮ ﺍﺱ ﺩﺑﺎٶ ﮐﺔ ﻣﺎﺗﺤﺖ ﻋﻠﻤﺎءګﻬﻮﺩ ‪ f‬ﺗﺎﻭګﻠ‪Ｓ‬‬
‫ﺷﺮﻭﻉ ﮐﺮﺩګﺄ ﺟ‪，‬ﺴﺎ ﮐﻪ ﻓ‪，‬ﻠﻮﻥ ګﻬﻮﺩﯼ ‪ f‬ﮐ‪，‬ﺎ ﺍﻧﻬﻮﺃ ‪ f‬ﺍﺑﺮﺍﻫ‪，‬ﻢ ‪‬ﮐﻮ ﻧﻮﺭ ﻗﺮﺍﺭ ﺩګﺎ‬
‫ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺑ‪，‬ﻮﯼ ﺳﺎﺭۃ ﮐﻮ ﺧﻮ‪ Ｋ‬ﻗﺮﺍﺭ ﺩګﺎ ﺍګﺴﺔ ﻫﯽ ﻧﺼﺮﺍﻧ‪，‬ﺖ ‪ f‬ﮐ‪，‬ﺎ ﺧﺼﻮﺻﺎً‬

‫‪)78‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﮑ‪，‬ﻦ‪(3/457:‬‬

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‫ﺟﺒﮑﻪ ﺍﻓ‪＋‬ﻃﻮ‪ Y‬ﻣﺘﮑﻠﻤ‪，‬ﻦ ﺍﻭﺭ ګﻮﻧﺎ‪ Y‬ﻧﻤﺎﺋﻨﺪﻭﺃ ‪ f‬ﺍﻥ ﻓﻠﺴﻔ‪，‬ﺎﻧﻪ ﺣﻤﻠﺔ ﮐﺌﺔ ﺗﻮ ﻧﺼﺮﺍ‪Y‬‬
‫ﺧﺪﺍﻭﻧﺪﯼ ﮐﺔ ﺭﺟﺎﻝ ‪ f‬ﺍﻗﺮﺍﺭ ﮐ‪，‬ﺎ ﮐﻪ ﺍﻧﺎﺟ‪，‬ﻞ ﻣ‪ Ｓ‬ﻧﺎﻣﻌﻘﻮﻝ ﺑﺎﺗ‪ Ｓ‬ﻫ‪ Ｓ‬ﭼﻨﺎﻧﭽﻪ ﺍﻧﻬﻮﺃ‬
‫‪ f‬ﺍﻥ ﮐﯽ ﻓ‪＋‬ﺳﻔﻪ ﮐﯽ ﭘﺴﻨﺪګﺪﻩ ﺗﺎﻭګ‪＋‬ﺕ ﺷﺮﻭﻉ ﮐﺮﺩګﺄ‪ 79‬۔‬

‫ﺍﺳ‪＋‬ﻡ ﻣ‪ Ｓ‬ﻓﻠﺴﻔﻪ ګﻮﻧﺎ‪ Y‬ﮐﺘﺎﺑﻮﺃ ﮐﺔ ﺗﺮﺟﻤﺔ ﮐﺔ ﺑﻌﺪ ﺁګﺎ ﺟ‪，‬ﺴﺔ ﺍﻓ‪＋‬ﻃﻮﻥ ﺍﺳﮑﻨﺪﺭﯼ‬
‫ﮐﯽ ﮐﺘﺎﺏ ”ﺍﻟﺘﺎﺳﻮﻋﺎﺕ“ ﮐﺎ ﻋﺮ‪ Ｋ‬ﺗﺮﺟﻤﻪ ﻋﺒﺪﺍﻟﻤﺴ‪，‬ﺢ ﺑﻦ ﻧﺎﻋﻤﻪ ﺍﻟﺤﻤﺼﯽ ‪f‬‬
‫”ﺍﻻﺛﻮﻟﻮﺟ‪，‬ﺎ“ګﻌﻨﯽ ﺭﺑﻮﺑ‪，‬ﺖ ﮐﺔ ﻧﺎﻡ ﺳﺔ ﮐ‪，‬ﺎ‪80‬۔‬

‫ﺍګﺴﺔ ﻫﯽ ”ﺍﺛﻮﻟﮑﻮﺟ‪，‬ﺎ“ﺍﺭﺳﻄﻮ ﮐﯽ ﮐﺘﺎﺏ ﮐﺎ ﺗﺮﺟﻤﻪ ‪ Ｂ‬ﺍﺱ ﻣ‪ Ｓ‬ﻓ‪，‬ﺾ ﺍﻭﺭ ﺍﺷﺮﺍﻕ ﮐﺎ‬

‫ﻧﻈﺮګﻪ ﭘ‪，‬ﺶ ﮐ‪，‬ﺎ ﮔ‪，‬ﺎ ‪ Ｂ‬ﺟﻮ ﺻﻮﻓ‪，‬ﺖ ﮐﺔ ﺧﻄﺮﻧﺎﮎ ﺗﺮګﻦ ﺩﻭﺭ ﭘﺮ ﭼ‪％‬ﺎګﺎ ﺭ＠ ﺧﺼﻮﺻﺎً‬
‫ﺳﻬﺮﻭﺭﺩﯼ‪ 81‬ﺍﻭﺭ ﺍﺑﻦ ﻋﺮ‪ 82Ｋ‬ﮐﺔ ﺍﺩﻭﺍﺭ ﻣ‪ Ｓ‬ﺍﺳﯽ ﻓﻠﺴﻔﺔ ﮐﺔ ﺩﺑﺎٶ ﻣ‪ Ｓ‬ﻣﻌﺘﺰﻟﻪ ‪Ｃ f‬‬
‫ﺧ‪＋‬ﻑ ﻋﻘﻞ )ﺍﻥ ﮐﺔ ﺯﻋﻢ ﻣ‪( Ｓ‬ﻧﺺ ﮐﯽ ﺗﺎﻭګﻞ ګﺎ ﺍﻧﮑﺎﺭ ﺷﺮﻭﻉ ﮐﺮﺩګﺎ ﺟ‪，‬ﺴﺎ ﮐﻪ ﻭﻩ‬
‫ﺟﻮ‪،Ｃ‬ﺟﺰﻻګﺘﺠﺰﺍ‪،‬ﺟﺴﻢ ‪،‬ﻣﺘﺤ‪，‬ﺰ‪....‬ﻭﻏ‪，‬ﺮﻩ ﺍﻟﻔﺎﻅ ﮐﺔ ﺟ‪％‬ﮕﺆﺓ ﻣ‪ Ｓ‬ﺑﻬﺖ ﺁﮔﺔ ﻧﮑﻞ ﮔﺌﺔ‬
‫ﺍﻭﺭ ﻓﮑﺮﯼ ﺑﻐﺎﻭﺕ ﮐﺔ ﺩﻭﺭﮐﯽ ﺑﻬﺘﺮګﻦ ﻣﺜﺎﻝ ﻗﺮﺍﺭ ﭘﺎﺋﺔ ﺍﻭﺭﻋﻤﻠﯽ ﻃﻮﺭ ﭘﺮ ﺑﺨﻮﺷﯽ ﺍﺳ‪＋‬ﻡ‬
‫ﺳﺔ ﺧﺎﺭﺝ ﻗﺮﺍﺭ ﭘﺎﺋﺔ ۔‬

‫‪)79‬ﻣﺬﺍ‪＄‬ﺐ ﺍﺳ‪＋‬ﻣ‪，，‬ﻦ ﺍﺯ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺑﺪﻭﯼ ﺟﻠﺪ ﺩﻭﻡ(‬

‫‪)80‬ﻇ‪％‬ﺮﺍﻻﺳ‪＋‬ﻡ ﺍﺯ ﺍﺣﻤﺪ ﺍﻣ‪，‬ﻦ ‪(4/156 :‬‬
‫‪81‬ﺍﺱ ﮐﺎ ﻧﺎﻡ ګﺤ‪，‬ﯽٰ ﺑﻦ ﺣﺒﺶ ﺑﻦ ﺍﻣ‪，‬ﺮﮎ ﺍﻟﺴﻬﺮﻭﺭﺩﯼ ﺗ‪％‬ﺎ ﻓﻠﺴﻔﻪ ﺍﺷﺮﺍﻕ ﺟﺲ ﮐﺎ ﻣﻮﺟﺪ ﺍﻓ‪＋‬ﻃﻮﻥ ‪ Ｂ‬ﮐﺎ ﺣﺎﻣﯽ ﺗ‪％‬ﺎ ﺍﺱ ‪ f‬ﻧ‪，‬ﺎ ﺩګﻦ ﺑﻨﺎګﺎ‬
‫ﺍﻭﺭ ﻧﺒﻮﺕ ﮐﺎ ﺩﻋﻮﯼٰ ﮐ‪，‬ﺎ ﻋﻠﻤﺎءﺣﻠﺐ ‪ f‬ﺍﺱ ﮐﺔ ﮐﻔﺮ ﮐﺎ ﻓﺘﻮﯼ ﺟﺎﺭﯼ ﮐ‪，‬ﺎ ‪587‬ﻫﺠﺮﯼ ﻣ‪ Ｓ‬ﻗﺘﻞ ﻫﻮﺍ۔ﺳ‪，‬ﺮ ﺍﻋ‪＋‬ﻡ ﺍﻟﻨﺒ‪＋‬ء‪ 21/201:‬ﻧ‪，‬ﺰ‬
‫ﺷﺨﺼ‪，‬ﺎﺕ ﻗﻠﻘﻪ ﺍﺯ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺑﺪﻭﯼ‪95:‬‬
‫‪82‬ﺍﺱ ﮐﺎ ﻧﺎﻡ ﺍﺑﻮﺑﮑﺮ ﻣﺤﯽ ﺍﻟﺪګﻦ ﻣﺤﻤﺪ ﺑﻦ ﻋﻠﯽ ﺍﻟﺤﺎﺗﻤﯽ ﺍﻟﻄﺎﺋﯽ ﺍﻻﻧﺪﻟﺴﯽ ‪ Ｂ‬ﻣﺮﺳ‪，‬ﻪ ﻣ‪560 Ｓ‬ﻫﺠﺮﯼ ﻣ‪ Ｓ‬ﭘ‪，‬ﺪﺍ ﻫﻮﺍﻭﻫ‪ Ｓ‬ﭘ‪ ＋‬ﺑﺆ‪＄‬ﺎ ﭘ‪％‬ﺮ‬
‫ﻣﺨﺘﻠﻒ ﺷﻬﺮﻭﺃ ﻣ‪ Ｓ‬ﮔ‪％‬ﻮﻣﺎ ﺷﺎﻡ ﺍﻭﺭ ﺭﻭﻡ ‪ ،‬ﻣﺸﺮﻕ ﮐﺔ ﻣﺨﺘﻠﻒ ﺷﻬﺮ ﭘ‪％‬ﺮ ﺑﻐﺪﺍﺩ ﺁګﺎ ﻣﻐﺮ‪ Ｋ‬ﺑﺎﺩﺷﺎﻫﻮﺃ ﺳﺔ ﺧﻂ ﻭﮐﺘﺎﺑﺖ ﮐﺮﺗﺎ ﺗ‪％‬ﺎ ﻟﻮﮒ‬
‫ﺍﺱ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻣﺨﺘﻠﻒ ﺁﺭﺍءﺭﮐ‪％‬ﺘﺔ ﮐﭽ‪ ＃‬ﺍﺳﺔ ﺯﻧﺪګﻖ ﮐﻬﺘﺔ ﮐﭽ‪ ＃‬ﻭﻟﯽ ﻣﺎﻧﺘﺔ ﻟ‪，‬ﮑﻦ ﺍﭘﻨﯽ ﮐﺘﺎﺑ‪ Ｓ‬ﻧﻪ ﭘﺆ‪＄‬ﻨﺔ ﺩګﺘﺎ ﺩﺭﺳﺖ ګﻪ ‪ Ｂ‬ﮐﻪ ګﻪ‬
‫ﺧﺒ‪，‬ﺚ ﺍﺗﺤﺎﺩﯼ ﺗ‪％‬ﺎ ﺍﺱ ﮐﯽ ﮐﺘﺎﺑ‪ Ｓ‬ﺍﺱ ﮐﯽ ﻣﻮﺕ ﮐﺔ ﺑﻌﺪ ﻇﺎ‪ Ｃ‬ﻫﻮﺋ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻟﻮﮔﻮﺃ ﺳﺔ ﺍﻟﮓ ﺭﻫﺘﺎ ﺗ‪％‬ﺎ ﺍﺱ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺑﻬﺖ ﺳﺔ‬
‫ﺍﺗﺤﺎﺩﯼ ﺭﻫﺘﺔ ﺗ‪％‬ﺔ ﺍﺳﯽ ﻟﺌﺔ ﺍﺱ ‪ f‬ﺍﺱ ﻣﺴﺌﻠﺔ )ګﻌﻨﯽ ﺣﻠﻮﻝ ﺍﻭﺭ ﻓﻨﺎ ‪ Ｑ‬ﺍﷲ(ﻣ‪ Ｓ‬ﺑﺆﯼ ﺳﺮﮐﺸﯽ ﮐﺎ ﻣﻈﺎ‪Ｃ‬ﻩ ﮐ‪，‬ﺎ ﭘ‪％‬ﺮ ﺭﺳﻮﺍ ﻫﻮﺍ ‪637‬ﻫﺠﺮﯼ‬
‫ﻣ‪ Ｓ‬ﻣﺮﺍ ﺩګﮑ‪％‬ﺌﺔ ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ﺍﺯ ﺍﺑﻦ ﻋﻤﺎﺩ ‪5/190:‬ﻧ‪，‬ﺰ ﺗﻨﺒ‪，‬ﻪ ﺍﻟﻐﺒﯽ ﺍﺯ ﺑﻘﺎﻋﯽ ‪178:‬ﻧ‪，‬ﺰ ﺗﺎﺭګﺦ ﺍﻟﺘﺼﻮﻑ ﺍﺯ ﺑﺪﻭﯼ ‪41:‬‬

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‫ﺻﻮﻓ‪，‬ﺎءﭘﺮ ﻓﻠﺴﻔﻪ ”ﺍﻟٰﻪ ﺳﺔ ﻣﺸﺎﺑﻬﺖ ﺑﻘﺪﺭ ﻃﺎﻗﺖ“ ﮐﺔ ﻋﻨﻮﺍﻥ ﭘﺮ ﺩﺍﺧﻞ ﻫﻮﺍ ﺍﻧﻬﻮﺃ ‪f‬‬
‫ﺑﻨﺪﺓ ﮐﻮ ﺭﺏ ﺳﺔ ﺻﻔﺎﺕ ﻭﺍﻓﻌﺎ ﻝ ﻣ‪ Ｓ‬ﻣﺸﺎﺑﻪ ﻗﺮﺍﺭ ﺩګﻨﺔ ﮐﯽ ﮐﻮﺷﺶ ﮐﯽ ﺟ‪，‬ﺴﺎ ﮐﻪ‬
‫ﻏﺰﺍﻟﯽ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻫﻤﻨﻮﺍٶﺃ ‪ f‬ﺍﭘﻨﯽ ﮐﺘﺎﺏ ”ﺍﻟﻤﻀﻨﻮﻥ ﺑﻪ ﻋﻠﯽ ﻏ‪，‬ﺮ ﺍ‪Ｉ‬ﻪ “ﻣ‪ Ｓ‬ﮐ‪，‬ﺎ‪83‬۔‬

‫ﭘ‪％‬ﺮ ﺍﺑﻦ ﻋﺮ‪ Ｋ‬ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺗ‪＋‬ﻣﺬﻩ ‪ f‬ﻭﺣﺪﺕ ﻣﻄﻠﻘﻪ ﮐﺎ ﻣﻮﻗﻒ ﺍﺧﺘ‪，‬ﺎ ﺭﮐ‪，‬ﺎ ﮐ‪，‬ﻮﻧﮑﻪ‬
‫ﻓ‪＋‬ﺳﻔﻪ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ‪”:‬ﺣﻘ‪，‬ﻘﯽ ﻭﺟﻮﺩ ﻋﻠﺖ ﺍﻭﻟﯽ )ﺍﷲ(‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻭﻩ ﺑﺎﻟﺬﺍﺕ ﻣﺴﺘﻐﻨﯽ‬
‫‪ Ｂ‬ﺗﻮ ‪ Ｃ‬ﻭﻩ ﺟﻮ ﺍﺱ ﮐﺎ ﻣﺤﺘﺎﺝ ﻫﻮ ﺍﺱ ﮐﺎ ﻭﺟﻮﺩ ﺍګﮏ ﺧ‪，‬ﺎﻝ ‪“ Ｂ‬ګﻬ‪ Ｓ‬ﺳﺔ ﺍﺑﻦ ﻋﺮ‪Ｋ‬‬
‫‪ f‬ﻭﺣﺪﺕ ﺍﻟﻮﺟﻮﺩ ﮐﺎ ﻧﻈﺮګﻪ ﻧﮑﺎﻻ ﺷﺮﻭﻉ ﺷﺮﻭﻉ ﻣ‪ Ｓ‬ﺻﻮﻓ‪，‬ﻪ ‪ f‬ﺍﺳﺔ ﻋﺎﻡ ﺷﮑﻞ ﻣ‪Ｓ‬‬
‫ﻟ‪，‬ﺎ ﮐﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻫﯽ ﺣﻘ‪，‬ﻘﯽ ﻭﺟﻮﺩ ‪ Ｂ‬ﺍﺱ ﺳﺔ ﺍﻥ ﮐﯽ ﻣﺮﺍﺩ ګﻪ ﻫﻮﺗﯽ ﮐﻪ ﺗﻤﺎﻡ‬
‫ﻣﻮﺟﻮﺩﺍﺕ ﺍﻭ ﺭﮐﺎﺋﻨﺎﺕ ﻣﺤﺾ ﺩ‪＄‬ﻮﮐﻪ ﺍﻭﺭ ﻭ‪ Ａ‬ﻫ‪ Ｓ‬ﮐﻮﺋﯽ ﺍﻟﮓ ﻣﺴﺘﻘﻞ ﺫﺍﺕ ﻧﻬ‪Ｓ‬‬
‫ﺟﻮﺑﺎﻟﺬﺍﺕ ﻗﺎﺋﻢ ﻫﻮ ﺟﻮ ﺍګﺴﺎ ﻫﻮ ﺍﺱ ﭘﺮ ﺣﻘ‪，‬ﻘﯽ ﻭﺟﻮﺩ ﮐﺎ ﺍﻃ‪＋‬ﻕ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎ ﺟﺎﺳﮑﺘﺎ‪84‬۔‬

‫ﻟ‪，‬ﮑﻦ ﺻﻮﻓ‪，‬ﺎءﮐﺎ ګﻪ ﻧﻈﺮګﻪ ﺍﺑﻦ ﻋﺮ‪ Ｋ‬ﮐﺔ ﻧﻈﺮګﻪ ﻭﺣﺪﺕ ﻭﺍﻟﻮﺟﻮﺩ ﺳﺔ ﺍﻟﮓ ﺗ‪％‬ﺎ ﻭﻩ‬
‫ﻭﺣﺪﺕ ﺍﻟﻮﺟﻮﺩ ﮐﺔ ﻣﺘﻌﻠﻖ ﮐﻬﺘﺎ ﮐﻪ ﺣﻘ‪，‬ﻘﯽ ﻭﺟﻮﺩ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﮐﺎﻫﯽ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ‪ Ａ‬ﺍﭘﻨﯽ‬
‫ﺁﻧﮑ‪％‬ﻮﺃ ﮐﺔ ﺳﺎﻣﻨﺔ ﺑﻬﺖ ﺳﯽ ﺍﺷ‪，‬ﺎءﻗﺎﺋﻢ ﺩګﮑ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺍﻥ ﮐﺎﺍﻧﮑﺎﺭ ﻣﻤﮑﻦ ﻧﻬ‪ Ｓ‬ﺍﺳﯽ‬
‫ﻟﺌﺔ ګﻪ ﺗﻤﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﺍﷲ ﮐﺔ ﺫﺍﺕ ﮐﺔ ﺳﻮﺍ ﻧﻬ‪ Ｓ‬ﻫ‪) Ｓ‬ﺗﻌﺎﻟﯽ ﺍﷲ ﻋﻤﺎ ګﻘﻮﻝ‬
‫ﺍﻟﻈﺎﻟﻤﻮﻥ ﻋﻠﻮﺍ ﮐﺒ‪，‬ﺮﺍ)ګﻌﻨﯽ (ﺍﷲ ﻇﺎﻟﻤﻮﺃ ﮐﺔ ﺍﻥ ﺍﻗﻮﺍﻝ ﺳﺔ ﺑﻬﺖ ﺑﻠﻨﺪ ﻭﺑﺎﻻ ‪(Ｂ‬ﺍﻭﺭ‬
‫ﺍﺳﯽ ﮐﺔ ﻣﻈﺎ‪ Ｃ‬ﻭﺗﺠﻠ‪，‬ﺎﺕ ﮐﺎ ﻣﻈﻬﺮ ﻭﺗﺠﻠﯽ ‪ Ｂ‬ﺍﺱ ﮐﯽ ﺁګﺎ ﺕ ﻣ‪ Ｓ‬ﺳﺔ ﮐﻮﺋﯽ ﺁګﺖ‬

‫‪)83‬ﺩﺭءﺗﻌﺎﺭﺽ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ ﺍﺯ ﺍﺑﻦ ﺗ‪，‬ﻤ‪(5/82:＆，‬‬

‫‪)84‬ﺍﺱ ﺩﻭﺭ ﮐﺔ ﺑﻌﺾ ﻣﻔﮑﺮګﻦ ﺟﻮ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﺳﺔ ﻫ‪ f Ｓ‬ﻣﻄﻠﻘﺎً ﮐﻬﻪ ﺩګﺎ ﮐﻪ ‪”:‬ﻣﻮﺟﻮﺩ ﺍﻭﺭ ﺣﻖ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻫﯽ ‪“ Ｂ‬ﺍﺱ ﮐﯽ ﺍﻥ ﮐﯽ ﻣﺮﺍﺩ‬
‫ﺷﺮګﻌﺖ ﺳﺔ ﻣﺘﺼﺎﺩﻡ ﻧﻬ‪ Ｓ‬ﻭﻩ ګﻪ ‪ Ｂ‬ﮐﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻫﯽ ﺍﻥ ﻏﺎﺋﺐ ﻣﻮﺟﻮﺩﺍﺕ ﮐﯽ ﻧﺴﺒﺖ ﺑﺎ‪ Ｒ‬ﺍﻭﺭ ﺳﺮﻣﺪﯼ ‪ Ｂ‬ﺟﻮ ﺍﭘﻨﺔ ﺑﻞ ﺑﻮﺗﺔ ﭘﺮ ﻗﺎﺋﻢ‬
‫ﻧﻬ‪ Ｓ‬ﺭﻩ ﺳﮑﺘ‪ Ｓ‬ﺑﻠﮑﻪ ﻭﻩ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﮐﺔ ﻭﺟﻮﺩ ﮐﺎ ﺳﻬﺎﺭﺍ ﭘﮑﺆﺗﯽ ﻫ‪ Ｓ‬ګﻪ ﻣﻌﻨﯽ ﺍﮔﺮﭼﻪ ﺷﺮګﻌﺖ ﺳﺔ ﻣﺘﺼﺎﺩﻡ ﻧﻬ‪ Ｂ Ｓ‬ﻟ‪，‬ﮑﻦ ﺑﻬﺖ ﺳﺔ‬
‫ﺍګﺴﺔ ﺗﺼﻮﺭﺍﺕ ﮐﺎ ﺑﺎﻋﺚ ‪ Ｂ‬ﺟﻮ ﺑﺪﻋﺖ ﻣ‪ Ｓ‬ﻭﺍﻗﻊ ﮐﺮﺳﮑﺘﺔ ﻫ‪ Ｓ‬ﭼﻨﺎﻧﭽﻪ ﺷﺮﻋﯽ ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﮐﺎ ﺍﻟﺘﺰﺍﻡ ﻫﯽ ﺑﻬﺘﺮ ‪ Ｂ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﺎ ﻋﻘ‪，‬ﺪﻩ‬
‫‪ Ｂ‬ﮐﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺣﻖ ‪ Ｂ‬ﺍﭘﻨﯽ ﻣﺨﻠﻮﻗﺎﺕ ﭘﺮ ﻗ‪，‬ﻮﻡ ‪ Ｂ‬ﺍﻭﺭ ﺍﺱ ‪ f‬ﺍﺱ ﮐﺎﺋﻨﺎﺕ ﮐﻮ ﭘ‪，‬ﺪ ﺍ ﮐ‪，‬ﺎ ﺍﻭﺭ ﺍﺳﺔ ﺍګﺴﯽ ﺫﺍﺕ ﺑﻨﺎګﺎ ﺟﺲ ﮐﺎ ﺍﺱ ﮐﯽ‬
‫ﺍﭘﻨﯽ ﺫﺍﺕ ﺳﺔ ﮐﻮﺋﯽ ﺗﻌﻠﻖ ﻧﻬ‪ Ｓ‬ﺍﻭﺭګﻪ ﮐﻪ ﻭﻩ ﺣﻘ‪，‬ﻘﯽ ﻭﺟﻮﺩ ﺭﮐ‪％‬ﺘﯽ ‪ Ｂ‬ﻣﺤﺾ ﺗﺼﻮﺭ ګﺎ ﻭ‪ Ａ‬ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ﺍ ﺱ ﺩﻧ‪，‬ﺎﻭﯼ ﺯﻧﺪﮔﯽ ﮐﺔ ﺑﻌﺪ ﻣﻌﺪﻭﻡ‬
‫ﻫﻮﺟﺎﺋﺔ ﮔﯽ ﺍﻭﺭ ﺍﺱ ﮐﺎﻭﺟﻮﺩ ﺧﺎﻟﻖ ﻣﻌﺒﻮﺩ ﺳﺔ ﺍﻟﮓ ﺍﻭﺭ ﻣﺴﺘﻘﻞ ‪(Ｂ‬‬

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‫ﻧﻬ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﺗﻮﺍﺱ ﻃﺮﺡ ﺭﺏ ﮐﯽ ﺣﻘ‪，‬ﻘﺖ ګﻪ ﻫﻮﺋﯽ ﮐﻪ ﻭﻩ‬
‫ﻭﺟﻮﺩ ﻣﻄﻠﻖ ‪ Ｂ‬ﻧﻪ ﺍﺱ ﮐﺎﻧﺎﻡ ‪ Ｂ‬ﻧﻪ ﻫﯽ ﺻﻔﺖ ﻧﻪ ﻫﯽ ﺁﺧﺮﺕ ﻣ‪ Ｓ‬ﺍﺳﺔ ﺩګﮑ‪％‬ﺎﺟﺎﺋﺔ ﮔﺎ‬
‫ﻧﻪ ﺍﺱ ﮐﺎ ﮐ‪＋‬ﻡ ‪ Ｂ‬ﻧﻪ ﻋﻠﻢ ‪ Ｂ‬ﻧﻪ ﺍﺱ ﮐﺔ ﺳﻮﺍ ﮐﭽ‪ Ｂ ＃‬ﻟ‪，‬ﮑﻦ ﻭﻩ ﮐﺎﺋﻨﺎﺕ ﻣ‪ Ｓ‬ﺩګﮑ‪％‬ﺎ‬
‫ﺟﺎﺳﮑﺘﺎ ‪85Ｂ‬۔‬

‫ﺗﻮ‪ Ｃ‬ﻭﺟﻮﺩ ﺍﷲ ‪ Ｂ‬ﺍﻭﺭ ﺍﷲ ﻫﯽ ‪ Ｃ‬ﻭﺟﻮﺩ ‪ Ｂ‬ﺑﺲ ﺍﺱ ‪ f‬ﮐﺎﺋﻨﺎﺕ ﮐﻮ ﺧﺎﻟﻖ ﻣﻌﺒﻮﺩ ﺳﺔ‬

‫ﻣ‪＋‬ﺩګﺎ ﺍﻭﺭ ﺗﻮﺣ‪，‬ﺪ ﮐﺎ ﺑ‪，‬ﻨﺈ ﺑﺠﺎﺩګﺎګﻪ ﺗﻮ ﻋ‪，‬ﺴﺎﺋ‪，‬ﻮﺃ ﮐﺔ ﺷﺮﮎ ﺳﺔ ﺑﻬﺖ ﻫﯽ ﺑﺆﺍ‬
‫ﺷﺮﮎ ﻫﻮﺍ ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺱ ﺑ‪，‬ﻤﺎﺭ ﺗﺼﻮﺭ ﮐﯽ ﺭﻭ ﺳﺔ ‪ Ｃ‬ﺍګﮏ ﻣﻌﺒﻮﺩ ‪ Ｂ‬ﺟﺲ ﮐﯽ ﭘﻮﺟﺎ‬
‫ﻫﻮﺗﯽ ‪ Ｂ‬۔ﻣ（ﺭﺥ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﺍﺑﻦ ﻋﺮ‪ Ｋ‬ﮐﺔ ﻧﻈﺮګﻪ ﮐﯽ ﺷﺮﺡ ﮐﺮ‪ f‬ﮐﯽ ﮐﻮﺷﺶ ﮐﺮﺗﺔ‬
‫ﻫ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ګﻪ ﺑﺎﻃﻞ ﺗﺼﻮﺭﺍﺕ ﻋﺎﻡ ﻃﻮﺭ ﭘﺮ ﭘﻮﺷ‪，‬ﺪﻩ ﺍﻭﺭ ﺍګﮏ ﺩﻭﺳﺮﺓ ﺳﺔ ﻣﺘﻨﺎﻗﺾ‬
‫ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ګﻬﺎﺃ ﺗﮏ ﮐﻪ ﺍﭘﻨﺔ ﺣﺎﻣﻠ‪，‬ﻦ ﮐﺔ ﻟﺌﺔ ‪Ｌ‬ﯽ ﭼﻨﺎﻧﭽﻪ ﻓﺮﻣﺎﺗﺔ ﻫ‪”: Ｓ‬ﺍﺱ ﻭﺣﺪﺕ‬
‫ﺳﺔ ﺍﻥ ﮐﯽ ﻣﺮﺍﺩ ‪ Ｂ‬ﮐﻪ ‪ Ｃ‬ﻭﺟﻮﺩ ﮐﯽ ﺫﺍﺗﯽ ﻗﻮﺗ‪ Ｓ‬ﻫﻮﺗﯽ ﻫ‪ Ｓ‬ﺣ‪，‬ﻮﺍ‪ Y‬ﻗﻮﺕ ﻣ‪Ｓ‬‬
‫ﻣﻌﺪ‪ Y‬ﻗﻮﺕ ‪ Ｂ‬ﻣﺰګﺪ ‪Ｌ‬ﯽ ﺍﻭﺭ ﺍﻧﺴﺎ‪ Y‬ﻗﻮﺕ ﻣ‪ Ｓ‬ﺣ‪，‬ﻮﺍﻥ ﮐﯽ ﻗﻮﺕ ‪ Ｂ‬ﻣﺰګﺪ ‪Ｌ‬ﯽ ﺍﻭﺭ‬
‫ﻓﻠﮑ‪，‬ﺎﺕ ﺳﺔ ﺍﻧﺴﺎﻧ‪，‬ﺖ ﮐﻮ ﻣﺘﻀﻤﻦ ﻫ‪ Ｓ‬ﻣﺰګﺪ ‪Ｌ‬ﯽ ﺍﻭﺭ ﺍګﺴﺔ ﻫﯽ ﺭﻭﺣﺎ‪ Y‬ﺫﻭﺍﺕ‬
‫)ﻓﺮﺷﺘﺔ(ﭘ‪％‬ﺮ ﻗﻮﺕ ﺟﺎﻣﻌﻪ ﻭﻩ ‪ Ｂ‬ﺟﻮ ﺗﻤﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﻣ‪ Ｓ‬ﺑﮑ‪％‬ﺮﯼ ﭘﺆﯼ ‪ Ｂ‬ﺗﻮ ﺳﺐ‬
‫ﺍګﮏ ﻫﯽ ﻫﻮﺋﺔ ګﻌﻨﯽ ﺫﺍﺕ ﺍﻟٰﻬ‪，‬ﻪ ﻫﯽ‪86‬۔‬

‫ﺍﻭﺭ ﺟﺐ ګﻪ ﺳﻮﺍﻝ ﭘ‪，‬ﺪﺍ ﻫﻮﺍ ﮐﻪ ﻭﺣﺪﺕ ﺍﻟﻮﺟﻮﺩ ﮐﺎ ﻧﻈﺮګﻪ ﮐ‪，‬ﻮﻧﮑﺮ ﺩﺭﺳﺖ ﻫﻮﺳﮑﺘﺎ ‪Ｂ‬‬
‫ﺟﺒﮑﻪ ﺧﺎﻟﻖ ﺍﻭﺭ ﻣﺨﻠﻮﻕ ‪،‬ﻣﻮﻣﻦ ﺍﻭﺭ ﮐﻔﺎﺭ ﺳﺐ ﻫ‪ Ｓ‬ﺍﻭﺭ ﮐﻔﺎﺭ ﮐﻮ ﺟﻬﻨﻢ ﻣ‪ Ｓ‬ﻋﺬﺍﺏ‬
‫ﻫﻮﮔﺎ ﺗﻮ ﻋﺬﺍﺏ ﮐﻮﻥ ﺩﺓ ﮔﺎ ؟ﺗﻮ ﺍﺑﻦ ﻋﺮ‪ f Ｋ‬ﻗﺮﺁﻥ ﮐﺮګﻢ ﮐﯽ ﺁګﺖ ﻣ‪ Ｓ‬ﺗﺤﺮګﻒ‬
‫ﺷﺮﻭﻉ ﮐﺮﺩﯼ ﺍﻭﺭ ‪ Ｃ‬ﺁګﺖ ﻣ‪ Ｓ‬ﺍګﺴﺎ ﮐﻔﺮ ﺍﻭﺭ ﺑﺎﻃﻨ‪，‬ﺖ ﺩﺍﺧﻞ ﮐﺮﺩﯼ ﺗﺎﮐﻪ ګﻪ ﺳﻮﺍﻝ‬
‫ﻫﯽ ﻧﻪ ﭘ‪，‬ﺪﺍ ﻫﻮﭼﻨﺎﻧﭽﻪ ﺍﭘﻨﯽ ﮐﺘﺎﺏ ”ﻓﺼﻮﺹ ﺍﻟﺤﮑﻢ “ﻣ‪ Ｓ‬ﮐﻬﺎ ﮐﻪ ‪”:‬ﻣﻮﺳﯽٰ ‪＠ f‬ﺭﻭﻥ‬

‫‪)85‬ﺗﻨﺒ‪，‬ﻪ ﺍﻟﻐﺒﯽ ﺍﺯ ﺑﻘﺎﻋﯽ‪ 19/40:‬ﻧ‪，‬ﺰ ﺍﻻګﻤﺎﻥ ﺍﻻﻭﺳﻂ ﺍﺯ ﺍﺑﻦ ﺗ‪，‬ﻤ‪ 132:＆，‬ﻧ‪，‬ﺰ ﻗﻄﺮ ﺍﻟﻮﻟﯽ ﺍﺯ ﺷﻮﮐﺎ‪(190:Y‬‬
‫‪)86‬ﻣﻘﺪﻣ＆ ﺍﺑﻦ ﺧﻠﺪﻭﻥ‪(471:‬‬

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‫‪ ‬ﮐﻮ ﺍﺱ ﻟﺌﺔ ﺇﺍﻧ＂ﺎ ﮐﻪ ﺍﻧﻬﻮﺃ ‪ f‬ﺑﻨﯽ ﺍﺳﺮﺍﺋ‪，‬ﻞ ﮐﻮ ﺑﭽ‪％‬ﺆﺓ ﮐﯽ ﻋﺒﺎﺩﺕ ﺳﺔ ﻣﻨﻊ‬
‫ﮐﺮﺩګﺎﺗ‪％‬ﺎﺍﻭﺭﺍﻧﻬﻮﺃ ‪) f‬ﺑﭽ‪％‬ﺆﺓ ﮐﯽ ﻋﺒﺎﺩﺕ ﮐﺮﮐﺔ ﮔﻮګﺎ (ﺍﷲ ﻫﯽ ﮐﯽ ﻋﺒﺎﺩﺕ ﮐﯽ ﺗ‪％‬ﯽ‬
‫ﺍﺳﯽ ﻟﺌﺔ ﺍﷲ ‪ f‬ﻓ‪，‬ﺼﻠﻪ ﻓﺮﻣﺎﺩګﺎﮐﻪ ‪ Ａ‬ﺍﺱ ﮐﺔ ﺳﻮﺍ ﮐﺴﯽ ﮐﯽ ﻋﺒﺎﺩﺕ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺍﺱ‬
‫ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﻣﻮﺳﯽٰ ‪＠‬ﺭﻭﻥ‪‬ﺳﺔ ﺯګﺎﺩﻩ ﻋﺎ‪ Ｐ‬ﺗ‪％‬ﺔ ‪87‬۔‬

‫ﺍﻭﺭ ﻭﻩ ﻫﻮﺍ ﺟﻮ ﻗﻮﻡ ﻋﺎﺩ ﮐﯽ ﺗﺒﺎﻫﯽ ﮐﺎ ﺫﺭګﻌﻪ ﺑﻨﯽ ﻭﻩ ﺭﺍﺣﺖ ﺳﺔ ﻣﺸﺘﻖ ‪ Ｂ‬۔)ﻋﺮ‪ Ｋ‬ﮐﻮ‬
‫ﻫﻮﺍ ﻣ‪ Ｓ‬ﺭګﺢ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﺭګﺢ ﺍﻭﺭ ﺭﺍﺣﺖ ﺩﻭﻧﻮﺃ ﮐﺎ ﻣﺎﺩﻩ ﺭﻭﺡ ‪ Ｂ‬ﺭﺍﺣ＆ ﻣﺼﺪﺭ ‪ Ｂ‬ﺍﻭﺭ‬
‫ﺭګﺢ ﻣﺸﺘﻖ(ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺱ ‪ f‬ﺍﻥ ﮐﺔ ﺍﻧﺪ‪，＄‬ﺮﺟﺴﻤﻮﺃ ﮐﻮ ﺭﺍﺣﺖ ﺩﺓ ﺩﯼ ﺍﻭﺭ ﺍﺱ ﻫﻮﺍ‬
‫ﻣ‪ Ｓ‬ﻋﺬﺍﺏ ﺗ‪％‬ﺎ ﻋﻘﺎﺑﻪ ﻋﺬﻭﺑﻪ )ﭼﺎﺷﻨﯽ(ﺳﺔ ﻣﺸﺘﻖ ‪88 Ｂ‬۔‬

‫ﺍﺑﻦ ﻋﺮ‪ f Ｋ‬ﻓﺮﻋﻮﻥ ﮐﻮ ﻣﻮﻣﻦ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫﻮﺋﺔ ﻟﮑ‪％‬ﺘﺎ ‪ Ｂ‬ﮐﻪ ﺍﷲ ‪ f‬ﻓﺮﻣﺎګﺎ ﻗﺮۃ ﻋ‪，‬ﻦ‬
‫ﻟﯽ ﻭﻟﮏ )ګﻌﻨﯽ(ﻓﺮﻋﻮﻥ ﮐﯽ ﺑ‪，‬ﻮﯼ ﺁﺳ‪，‬ﻪ ‪ f‬ﻣﻮﺳﯽٰ ﮐﻮ ﺻﻨﺪﻭﻕ ﺳﺔ ﻧﮑﺎﻟﺘﺔ ﻫﻮﺋﺔ‬
‫ﮐﻬﺎﮐﻪ(ﻣ‪，‬ﺮﯼ ﺍﻭﺭ ﺗ‪，‬ﺮﯼ ﺁﻧﮑ‪％‬ﻮﺃ ﮐﯽ ！‪％‬ﻨﺈﮎ ﺑﻨﺔ ﺍﺱ ﺍګﻤﺎﻥ ﮐﯽ ﺑﺪﻭﻟﺖ ﺟﻮ ﺍﷲ ‪f‬‬
‫ﺍﺳﺔ ﻏﺮﻕ ﻫﻮﺗﺔ ﻭﻗﺖ ﺩګﺎ‪89‬۔‬

‫)ګﻬﺎﺃ ګﻪ ﺑﺘﺎﻧﺎ ﺿﺮﻭﺭﯼ ‪ Ｂ‬ﮐﻪ ﮐﭽ‪ ＃‬ﻟﻮﮒ ﺍﺑﻦ ﻋﺮ‪ Ｋ‬ﮐﺔ ﮐ‪＋‬ﻡ ﮐﯽ ﺗﺎﻭګﻞ ﮐﺮﺗﺔ ﻫ‪Ｓ‬‬
‫ﺍﻭﺭ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﺱ ﮐﺎ ګﻪ ﻣﻘﺼﺪ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﻣﻘﺼﺪ ‪....Ｂ‬ګﻪ ﺑﺎﺕ ﺩﺭﺳﺖ ﻧﻬ‪Ｓ‬‬
‫ﻋﺮﺍ‪ Ｒ‬ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ﺟﻮ ﺍﺱ ﻃﺮﺡ ﮐﺔ ﻗﺒ‪，‬ﺢ ﺍﻗﻮﺍﻝ ﭘﺮ ﺟﺮﯼ ﻫﻮ ﺍﺱ ﮐﺎ ګﻪ ﻋﺬﺭ ﻗﺎﺑﻞ‬
‫ﻗﺒﻮﻝ ﻧﻬ‪ Ｓ‬ﮐﻪ ﻭﻩ ﮐﻬﺔ ﮐﻪ ﻣ‪，‬ﺮﺍ ﻣﻘﺼﺪ ګﻪ ﺗ‪％‬ﺎ ګﻪ ﻇﺎ‪ Ｃ‬ﮐﺔ ﺧ‪＋‬ﻑ ‪ Ｂ‬ﺍﺱ ﮐﺔ ﮐ‪＋‬ﻡ ﮐﯽ‬
‫ﺗﺎﻭګﻞ ﻧﻪ ﮐﯽ ﺟﺎﺋﺔ ﻧﻪ ﮐﺮﺍﻣﺖ ﺳﻤﺠ‪％‬ﺎﺟﺎﺋﺔ(‬

‫‪)87‬ګﻌﻨﯽ ﺍﺑﻦ ﻋﺮ‪ Ｋ‬ﮐﺔ ﻧﺰﺩګﮏ ﻣﻮﺳﯽٰ‪Ｌ ‬ﯽ ﻭﺣﺪﺕ ﺍﻟﻮﺟﻮﺩ ﮐﺔ ﻗﺎﺋﻞ ﺗ‪％‬ﺔ ۔ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺫﻟﮏ ۔ﺗﻨﺒ‪，‬ﻪ ﺍﻟﻐﺒﯽ ﺍﺯ ﺑﻘﺎﻋﯽ‪120:‬ﺑﺤﻮﺍﻟﻪ‬
‫ﻓﺼﻮﺹ ﺍﻟﺤﮑﻢ‪،‬ﻓﺼﻞ‪(192:‬‬
‫‪)88‬ﺍګﻀﺎً‪95:‬ﺑﺤﻮﺍﻟﻪ ﻓﺼﻮﺹ ﻓﺼﻞ ﻧﻤﺒﺮ ‪(109‬‬
‫‪)89‬ﺍګﻀﺎً‪(128:‬‬

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‫ﺍﺑﻦ ﻋﺮ‪ f Ｋ‬ﺩګﮕﺮ ﺍﻧﺒ‪，‬ﺎءﮐﺔ ﻭﺍﻗﻌﺎﺕ ﻣ‪ Ｓ‬ﺍﺳﯽ ﻃﺮﺡ ﮐﯽ ﮐﺎﺭﺳﺘﺎﻧ‪，‬ﺎﺃ ﮐﯽ ﻫ‪ Ｓ‬ﺟﻮ‬
‫ﭼﺎ‪ Ｂ‬ﺍﺱ ﮐﯽ ﮐﺘﺎﺑ‪ Ｓ‬ﭘﺆځ ﻟﺔ ‪ Ｃ‬ﺳﻄﺮ ﺳﺔ ﻋﻘ‪，‬ﺪﻩ ﻭﺣﺪﺕ ﻭﺍﻟﻮﺟﻮﺩ ﮐﯽ ﺑﻮ ﺁﺋﺔ ﮔﯽ ﺍﺱ‬
‫ﮐﺎ ګﻪ ﺳﺎﺭﺍ ﮐ‪＋‬ﻡ ﺩﺭﺣﻘ‪，‬ﻘﺖ ﺩګﻦ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﺇ‪＄‬ﺎﺩګﻨﺔ ﮐﯽ ﺳﻌﯽ ‪ Ｂ‬ﺍﷲ ‪ f‬ﮐﻔﺎﺭ ﮐﺔ ﻟﺌﺔ‬
‫ﺟﻮ ﻭﻋ‪，‬ﺪګﺄ ﺑ‪，‬ﺎﻥ ﮐﯽ ﻫ‪ Ｓ‬ﻭﻩ ﺍﺱ ﺩﻧ‪，‬ﺎ ﮐﺔ ﻟﺌﺔ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺁﺧﺮﺕ ﮐﺔ ﻟﺌﺔ ﻫ‪ Ｓ‬ﭼﻨﺎﻧﭽﻪ‬
‫ﺍﺑﻦ ﻋﺮ‪ Ｋ‬ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺷﺎﮔﺮﺩ ﺷﻌﺎﺋﺮ ﺍﺳ‪＋‬ﻣﯽ ﻧﻤﺎﺯ ﻗﺮﺑﺎ‪ Y‬ﺍﻭﺭ ﭘ‪，‬ﻮﻧﺪ ﻟﮕﺔ ﻟﺒﺎﺳﻮﺃ ﺍﻭﺭ‬
‫ﺯﻧﺪګﻘ‪，‬ﺖ ﮐﯽ ﺁﺭﺍﺋﺸﻮﺃ ﮐﺔ ﭘ‪，‬ﭽ‪％‬ﺔ ﺻﻮﻓ‪，‬ﺖ ﮐﺔ ﻧﺎﻡ ﭘﺮ ﭼ‪％‬ﭙﺔ ﺭ‪90 Ｂ‬۔‬

‫ﻓ‪＋‬ﺳﻔﻪ ﺍﺑﻦ ﻋﺮ‪ Ｋ‬ﮐﯽ ﻃﺮﺡ ﻭﺣﺪﺕ ﺍﻟﻮﺟﻮﺩ ﮐﺔ ﻗﺎﺋﻞ ﻧﻬ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ﺍﻧﻬﻮﺃ ‪ f‬ﺍﺱ ﺑﺎﻃﻞ‬
‫ﻧﻈﺮګﺔ ﮐﺔ ﻟﺌﺔ ﺭﺍﻩ ﺿﺮﻭﺭ ﻫﻤﻮﺍﺭ ﮐﯽ ‪ Ｂ‬ﺍﷲ ﺗﻌﺎﻟﯽٰ ﮐﺔ ﻣﺘﻌﻠﻖ ﺑ‪ ＋‬ﻋﻠﻢ ﺑﺎﺗ‪ Ｓ‬ﮐﻬﻪ ﮐﺮ‬
‫ﺍﻭﺭ ﺍﺳﺔ ﺍﭘﻨﯽ ﺧ‪，‬ﺎﻟﯽ ﺻﻔﺎﺕ ﺳﺔ ﻣﺘﺼﻒ ﮐﺮﮐﺔ ﺍﺱ ﮔﻤﺮﺍﻫﯽ ﮐﯽ ﻭﺟﻪ ﺍﻧﮑﺎ ﺁﺳﻤﺎ‪Y‬‬
‫ﺷﺮګﻌﺖ ﺳﺔ ﺍﻋﺮﺍﺽ ﺍﻭﺭ ﺍﻧﺒ‪，‬ﺎءﮐﺔ ﻧﻮﺭ ‪Ｆ‬ﺍګﺖ ﺳﺔ ﺩﻭﺭﯼ ‪ Ｂ‬ﺍﺳﯽ ﻟﺌﺔ ﺍﻧﻬﻮﺃ ‪f‬‬
‫ﻣﻌﺒﻮﺩ ﮐﻮ ﺍګﺴﯽ ﺑﺴ‪，‬ﻂ ﺫﺍﺕ ﺧ‪，‬ﺎﻝ ﮐ‪，‬ﺎ ﺟﻮ ﺗﺮﮐ‪，‬ﺐ ﮐﺔ ‪ Ｃ‬ﺷﺎﺋﺒﺔ ﺍﻭﺭ ﺻﻔﺎﺕ ﺳﺔ‬
‫ﻣﮑﻤﻞ ﭘﺎﮎ ﻫﻮ ﺟ‪，‬ﺴﺔ ‪،‬ﻗﺪګﺮ ‪،‬ﺳﻤ‪，‬ﻊ ‪،‬ﺑﺼ‪，‬ﺮګﻪ ﺻﻔﺎﺕ ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ﻣﺮﮐﺐ ﻫ‪Ｓ‬‬
‫ﺍﻧﻬﻮﺃ ‪ f‬ﮐﻬﺎ ﮐﻪ ﺍﺱ ﮐﯽ ﺣﻘ‪，‬ﻘﯽ ﺻﻔﺖ ”ﻭﺟﻮﺩ “‪ Ｂ‬ﺍﻭﺭ ﺟﺐ ﺍﻥ ﺳﺔ ﮐﻬﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﮐﻪ‬
‫ﮐ‪，‬ﺎ ﻭﺟﻮﺩ؟ﺗﻮ ﺟﻮﺍﺏ ﺁﺗﺎ ﮐﻪ ﮐﺴﯽ ﺷﺌﺔ ﮐﺎ ﻧﻬ‪ Ｓ‬ﮔﻮګﺎ ﺍګﺴﺎ ﻭﺟﻮﺩ ﺟﺲ ﮐﯽ ﮐﻮﺋﯽ‬
‫ﺻﻔﺖ ﻧﻬ‪ Ｓ‬ﺗﻮ ﺍﺱ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﮐﺎ ﻭﺟﻮﺩ ﺍګﺴﺎ ﻧﻬ‪ Ｓ‬ﺟﺴﺔ ‪ Ａ‬ﻣﺴﻠﻤﺎﻥ ﺟﺎﻧﺘﺔ ﻫ‪Ｓ‬‬
‫ﺍﻭﺭ ﺟﺲ ‪ f‬ﺭﺳﻮﻝ ﻣﺒﻌﻮﺙ ﮐﺌﺔ ﺍﻭﺭ ﮐﺘﺎﺑ‪ Ｓ‬ﻧﺎﺯﻝ ﮐ‪، Ｓ‬ﺩﺭﺣﻘ‪，‬ﻘﺖ ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ‬
‫ﻭﺟﻮﺩ ﻭﻫﯽ ﺍﷲ ‪ Ｂ‬ﺟﺴﺔ ‪ Ａ‬ﻣﺴﻠﻤﺎﻥ ﻣﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺟﺲ ‪ f‬ﺭﺳﻮﻝ ‪，Ｌ‬ﺠﺔ ﺍﻭﺭﮐﺘﺎﺑ‪Ｓ‬‬
‫ﻧﺎﺯﻝ ﮐ‪،Ｓ‬ﻭﻩ ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ‪ Ｃ‬ﺻﻔﺖ ﺳﺔ ﻋﺎﺭﯼ ﻭﺟﻮﺩ‪ Ｂ‬ﻓﻄﺮﺗﺎً ګﻪ ﺍﻥ ﮐﺔ ﺫﻫﻨﻮﺃ ﮐﺔ‬
‫ﺑﺎﻃﻞ ﺗﺼﻮﺭﺍﺕ ﻫ‪ Ｓ‬ﺣﻘ‪，‬ﻘﺖ ﻧﻬ‪ Ｓ‬ﭼﻮﻧﮑﻪ ﺻﻔﺖ ﻭﺟﻮﺩ ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ﺍﷲ ﮐﯽ ﺧﺎﺹ‬
‫ﺗﺮګﻦ ﺻﻔﺖ ‪ Ｂ‬ﺗﻮ ﺍﻥ ﮐﯽ ﻋﻘﻠﻮﺃ ﻣ‪ Ｓ‬ګﻪ ﺑﺎﺕ ﺑ‪ ＃＂，‬ﮔﺌﯽ ﮐﻪ ‪ Ｃ‬ﻭﺟﻮﺩ ﺍﷲ ﮐﯽ ﻭﺟﻮﺩ‬

‫‪)90‬ﺗﻨﺒ‪ ＆，‬ﺍﻟﻐﺒﯽ ﺍﻟﯽ ﺗﮑﻔ‪，‬ﺮ ﺍﺑﻦ ﻋﺮ‪ Ｋ‬ﺍﺯ ﺷ‪，‬ﺦ ﺑﺮ‪＄‬ﺎﻥ ﺍﻟﺪګﻦ ﺍﻟﺒﻘﺎﻋﯽ(‬

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‫ﮐﯽ ﻃﺮﺡ ﻭﺍﺟﺐ ‪ Ｂ‬ﺍﻭﺭ ﭼﻮﻧﮑﻪ ﻋﺎ‪ Ｐ‬ﻣﻮﺟﻮﺩ ‪ Ｂ‬ﺗﻮ ﻭﻩ ﺍﷲ ‪ Ｂ‬۔ﺗﻌﺎﻟﯽٰ ﺍﷲ ﻋﻦ ﻗﻮﻟ‪％‬ﻢ‬
‫ﻋﻠﻮﺍ ﮐﺒ‪，‬ﺮﺍ)ګﻌﻨﯽ(ﺍﷲ ﺍﻥ ﮐﺔ ﻗﻮﻝ ﺳﺔ ﺑﺆﺍ ﻫﯽ ﺑﻠﻨﺪ ‪ 91Ｂ‬۔‬

‫ﻓ‪＋‬ﺳﻔﻪ ﮐﯽ ﺍﺳﯽ ﻃﺮﺡ ﮐﯽ ﺑﺎﺗ‪ Ｓ‬ﺍﺑﻦ ﻋﺮ‪ Ｋ‬ﮐﺔ ﻧﻈﺮګﻪ ﻭﺣﺪﺕ ﺍﻟﻮﺟﻮﺩ ﮐﺎ ﺳﺒﺐ ﺑﻨ‪Ｓ‬‬
‫ﺍﮔﺮﭼﻪ ﺍﺱ ﮐﺎﻧﻈﺮګﻪ ﻓ‪＋‬ﺳﻔﻪ ﮐﺔ ﻧﻈﺮګﺔ ﺳﺔ ﺯګﺎﺩﻩ ﺑﺮﺍ ‪ Ｂ‬ﺧﺎﺹ ﻃﻮﺭ ﭘﺮ ﺟﺐ ﻗﺮﺁ‪Y‬‬
‫ﺁګﺎﺕ ﺯﺑﺮﺩﺳﺘﯽ ﺍﺱ ﮐﺔ ﻧﻈﺮګﺔ ﭘﺮ ﻓ” ﮐﯽ ﺟﺎﺋ‪ Ｓ‬ﺍﻭﺭ ﺟﺐ ﺑﻬﺖ ﺳﺔ ﻧﺎﺩﺍﻥ ﻣﺴﻠﻤﺎﻥ‬
‫ﺍﺳﺔ ”ﺷ‪，‬ﺦ ﺍﮐﺒﺮ“ﺳﻤﺠ‪％‬ﺘﺔ ﻫﻮﺋﺔ ﺍﺱ ﮐﯽ ﺗﻌﻈ‪，‬ﻢ ﮐﺮﺗﺔ ﻫﻮﺃ۔‬

‫ﮐﭽ‪ ＃‬ﺍﻭﺭ ‪Ｌ‬ﯽ ﻓﻄﺮﯼ ﺳﻬﺎﺭﺓ ﻫ‪ Ｓ‬ﺟﻨﻬﻮﺃ ‪ f‬ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﻮ ﺍﺳ‪＋‬ﻡ ﺍﻭﺭ ﻋﻘ‪，‬ﺪﻩ ﺗﻮﺣ‪，‬ﺪ‬
‫ﮐﺔ ﺳﺐ ﺳﺔ ﺑﺆﺓ ﻣﺨﺎﻟﻒ ﻭﻣﻨﺎ‪ Ｑ‬ﻧﻈﺮګﻪ ﻭﺣﺪﺕ ﺍﻟﻮﺟﻮﺩ ﺗﮏ ﭘﻬﻨﭽﺎګﺎ ﺍﻧﻬﯽ ﻣ‪ Ｓ‬ﺳﺔ‬
‫ﺍګﮏ ﻓﻨﺎءﮐﺎ ﻧﻈﺮګﻪ ‪Ｌ‬ﯽ ‪ Ｂ‬ﺟﺲ ﮐﺔ ﻣﺘﻌﻠﻖ ‪ Ａ‬ﮔﺬﺷﺘﻪ ﺑﺤﺚ ﻣ‪ Ｓ‬ﮔﻔﺘﮕﻮ ﮐﺮﺁﺋﺔ ﻫ‪Ｓ‬‬
‫ﺟﺲ ﻃﺮﺡ ﺟﻬﻤ‪，‬ﻪ ‪ f‬ﺍﷲ ﮐﯽ ﺻﻔﺎﺕ ﮐﺎ ﺍﻧﮑﺎﺭ ﮐ‪，‬ﺎ ﺍﻭﺭ ﻣﺴﻠﻤﺎﻧﻮﺃ ﭘﺮ ﺍ ﺱ ﮐﺔ ﺍﺛﺮﺍﺕ‬
‫ﻣﺮﺗﺐ ﻫﻮﺋﺔ ﺍﺳﯽ ﻃﺮﺡ ﻣﻤﮑﻦ ‪ Ｂ‬ﮐﻪ ﻧﻈﺮګﻪ ﻓﻨﺎء‪ f‬ﻋﻘ‪，‬ﺪﻩ ﻭﺣﺪﺕ ﺍﻟﻮﺟﻮﺩ ﮐﻮ ﺳﻬﺎﺭﺍ‬
‫ﺩګﺎﻫﻮ ﻣﺜ‪ ً＋‬ﺍﷲ ﺗﻌﺎﻟﯽٰ ﮐﺔ ﻋﻠﻮ ﮐﯽ ﻧﻔﯽ ﺳﺔ ﻻﺯﻡ ﺁﺗﺎ ‪ Ｂ‬ﮐﻪ ﻭﻩ ‪ Ｃ‬ﺟﮕﻪ ‪Ｂ‬۔ﺍﺳﯽ ﻃﺮﺡ‬
‫ﺍﻧﻬﻮﺃ ‪ f‬ﺍﷲ ﮐﻮﺍﺱ ﮐﯽ ﮐﺎﺋﻨﺎﺕ ﮐﺔ ﺗﻤﺎﻡ ﺣﺼﻮﺃ ﺑﺨﺮﻭﺃ ﻣ‪ Ｓ‬ﺗﻘﺴ‪，‬ﻢ ﮐﺮﺩګﺎ ﺍﺱ ﮐﺔ‬
‫ﺑﺎﻭﺟﻮﺩ ‪Ｌ‬ﯽ ﻓﻠﺴﻔﻪ ﮐﺎ ﺷﻔﺎﻑ ﺍﺳ‪＋‬ﻣﯽ ﻋﻘ‪，‬ﺪﻩ ﮐﻮﺑﮕﺎﺅ‪ f‬ﺑﻠﮑﻪ ﺗﻤﺎﻡ ﺍﻧﺴﺎ‪ Y‬ﻣﻌﺎﺷﺮﻭﺃ‬
‫ﮐﻮ ﺑﮕﺎﺅ‪ f‬ﻣ‪ Ｓ‬ﺍ‪ Ａ‬ﮐﺮﺩﺍﺭ ﺭ＠ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺱ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﺻﺮﻑ ﺍګﺴﺔ ﺗﺼﻮﺭﺍﺕ ﭘﺮ‬
‫ﻫﻮﺗﯽ ‪ Ｂ‬ﺟﻮ ﺫﻫﻦ ﻣ‪ Ｓ‬ﺗﻮ ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﺫﻫﻦ ﺳﺔ ﺑﺎ‪ Ｃ‬ﺣﻘ‪，‬ﻘﺖ ﮐﯽ ﺩﻧ‪，‬ﺎ ﻣ‪ Ｓ‬ﻧﻬ‪ Ｓ‬ﺍﺳﯽ‬
‫ﻟﺌﺔ ﺍګﮏ ﻋﻈ‪，‬ﻢ ﻋﺎ‪ Ｐ‬ﺩګﻦ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﺍﺱ ﮐﯽ ﮔﻬﺮﺍﺋﯽ ﻣ‪ Ｓ‬ﺟﺎﮐﺮ ﻭﺍﭘﺲ ﺁ‪ f‬ﮐﺔ‬
‫ﺑﻌﺪ ﻓﺮﻣﺎﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ‪:‬ﺑﺔ ﺷﮏ ﺟﻮ ﺁﻓﺎ‪ Ｒ‬ﺷﺮﺍﺋﻊ ﺳﺔ ﺟﺲ ﻗﺪﺭ ﻗﺮګﺐ ﻫﻮﮔﺎ ﻭﻩ ﻋﻘﻞ‬
‫ﺍﻭﺭ ﺣﻘ‪，‬ﻘﺖ ﮐﯽ ﻣﻌﺮﻓﺖ ﺳﺔ ‪Ｌ‬ﯽ ﺍﺳﯽ ﻗﺪﺭ ﻗﺮګﺐ ﻫﻮﮔﺎ۔ﮐ‪，‬ﺎ ﺁﭖ ‪ f‬ﻣﺸﺎ‪Ｆ‬ﻩ ﮐ‪，‬ﺎ ﮐﻪ‬
‫ﮐﺴﯽ ﻓﻠﺴﻔﯽ ‪ f‬ﮐﺴﯽ ﻋ‪＋‬ﻗﺔ ﮐﯽ ﺧ‪，‬ﺮﺧﻮﺍﻫﯽ ﮐﯽ ﻫﻮ‪92‬۔‬

‫‪)91‬ﺗﻨﺒ‪ ＆，‬ﺍﻟﻐﺒﯽ ﺍﺯ ﺍﻟﺒﻘﺎﻋﯽ(‬

‫‪)92‬ﺩﺭءﺗﻌﺎﺭﺽ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ‪(5/65:‬‬

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‫)ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪ ‬ﮐﺎ ﻣﻘﺼﺪ ګﻪ ‪ Ｂ‬ﮐﻪ ﻓﻠﺴﻔﯽ ﺣﻘ‪，‬ﻘﺖ ﺩﻭﺭ ﻧﻈﺮګﺎﺕ ﺍﻭﺭ ﺍﻧﺴﺎ‪ Y‬ﺣﻘ‪，‬ﻘﺖ‬
‫ﺳﺔ ﺍﻟﮓ ﺯﻧﺪﮔﯽ ﮔﺰﺍﺭﺗﺎ ‪ Ｂ‬ﺍﻥ ﮐﯽ ﻣﺸﮑﻞ ګﻪ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﻣﻌﺎﻣ‪＋‬ﺕ ﮐﻮ ﺍﺱ ﻃﺮﺡ‬
‫ﺳﻠﺠ‪％‬ﺎ‪ f‬ﮐﯽ ﮐﻮﺷﺶ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﺲ ﮐﯽ ﻭﻩ ﻗﺪﺭﺕ ﻧﻬ‪ Ｓ‬ﺭﮐ‪％‬ﺘﺔ ﺟﺒﮑﻪ ﺍﻧﺒ‪，‬ﺎءﻭﺭﺳﻞ‬
‫ﺍﻧﻬﯽ ﻣﻌﺎﻣ‪＋‬ﺕ ﮐﻮﺑﺆﯼ ﺁﺳﺎ‪ Y‬ﺳﺔ ﺣﻞ ﮐﺮﺩګﺘﺔ ﻫ‪(Ｓ‬‬

‫ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪ f‬ګﻬﺎﺃ ﺍګﮏ ﻣﻐﺮ‪ Ｋ‬ﻣﻔﮑﺮ ﺇﺍﮐ＂ﺮ ﺍګﻠﮑﺲ ﮐﺎﺭﻝ ﺳﺔ ﻣ‪＋‬ﻗﺎﺕ ﮐﯽ ﺟﺲ‬
‫ﮐﺎﺧ‪，‬ﺎﻝ ﺗ‪％‬ﺎ ﮐﻪ ﻓﻠﺴﻔﺔ ‪ f‬ﻣﻐﺮ‪ Ｋ‬ﻣﻌﺎﺷﺮﺓ ﻣ‪ Ｓ‬ﺗﺒﺎﻫﯽ ﻣﭽﺎﺋﯽ ‪ Ｂ‬ﮐﻪ ﺟﺲ ﻣﻌﺎﺷﺮﺓ‬
‫ﻣ‪ Ｓ‬ﺻﺮﻑ ﮐﺘﺎﺑ‪ Ｓ‬ﭘﺆ‪＄‬ﺎﺋﯽ ﺟﺎﺗﯽ ﻫ‪ Ｓ‬ﺣﻘ‪，‬ﻘﺖ ﭘﺮ ﻏﻮﺭ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎ ﺟﺎﺗﺎ ﻭﻩ ﮐﻬﺘﺎ ‪Ｂ‬‬
‫‪:‬ﻓﻠﺴﻔﯽ ﮐﺎ ﻓﻠﺴﻔﻪ ﺗﻤﺎﻡ ﻟﻮﮔﻮﺃ ﮐﺔ ﻟﺌﺔ ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﺘﺎ ﻓﻠﺴﻔﯽ ﮐﺔ ﺗﻤﺎﻡ‬
‫ﺩﻻﺋﻞ ﻓﺮﺿﯽ ﻫﻮﺗﺔ ﻫ‪93 Ｓ‬۔‬

‫ﻓﻠﺴﻔﻪ ﭘﺮ ﺗﻨﻘ‪，‬ﺪ ﺟﺎﺭﯼ ﺭﮐ‪％‬ﺘﺔ ﻫﻮﺋﺔ ﻣﺰګﺪﮐﻬﺘﺎ ‪: Ｂ‬ﻫﻤﺎﺭﯼ ﺍﻧﻔﺮﺍﺩﯼ ﺍﻭﺭ ﺍﺟﺘﻤﺎﻋﯽ‬
‫ﺯﻧﺪﮔﯽ ﮐﻮﮐﺎﻣ‪，‬ﺎﺏ ﻋﻠﻢ ﮐﺮﺳﮑﺘﺎ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ‪ f Ａ‬ﻓﻠﺴﻔ‪，‬ﺎﻧﻪ ﺍﻓﮑﺎﺭ ﮐﺔ ﻧﺘﺎﺋﺞ ﮐﻮ ﺗﺮﺟ‪，‬ﺢ‬
‫ﺩﺓ ﺩﯼ ﺍﻭﺭ ﺍﺱ ﺑﺎﺕ ﮐﻮ ﭘﺴﻨﺪ ﮐ‪，‬ﺎ ﮐﻪ ‪ Ａ‬ﺣﻘﺎﺋﻖ ﺳﺔ ﺧﺎﻟﯽ ﺗﺼﻮﺭﺍﺕ ﮐﺔ ﺑ‪，‬ﭻ ﺳﺆﺗﺔ‬
‫ﺭﻫ‪، Ｓ‬ګﻘ‪，‬ﻨﺎ ﺍﺱ ﺩﻭﺭﮐﺔ ﻓ‪＋‬ﺳﻔﻪ ﻫﯽ ﻫ‪ Ｓ‬ﺟﻨﻬﻮﺃ ‪ f‬ﺁﺯﺍﺩ ﺑﻨﺪﮔﯽ ﮐﻮ ﺍﻣﺮګﮑﺎ ﻭګﻮﺭﭖ‬
‫ﻣ‪ Ｓ‬ﺍﻧﺪ‪＄‬ﯽ ﺻﻮﺭﺕ ﻣ‪ Ｓ‬ﭘ‪，‬ﺶ ﮐ‪，‬ﺎ ‪94‬۔‬

‫ﮔﻮګﺎ ‪ Ｃ‬ﺩﻭﺭ ﻣ‪ Ｓ‬ګﻬﯽ ﻣﺸﮑﻞ ﺭﻫﯽ ‪ Ｂ‬ﺟﺐ ﻟﻮﮒ ﺍﻥ ﺁﺳﻤﺎ‪ Y‬ﺷﺮﺍﺋﻊ ﺳﺔ ﺩﻭﺭ‬
‫ﻫﻮﺟﺎﺗﺔ ﻫ‪ Ｓ‬ﺟﻮ ﺩﻧ‪，‬ﺎ ﻭﺁﺧﺮﺕ ﻣ‪ Ｓ‬ﺍﻧﺴﺎﻥ ﮐﯽ ‪＋Ｌ‬ﺋﯽ ﮐﯽ ﺿﺎﻣﻦ ﻫ‪ Ｓ‬ﺗﻮ ﺍﻥ ﮐﺔ‬
‫ﺳﺎﻣﻨﺔ ﺍﺯﻡ ﭘﺮ ﺍﺯﻡ ﺁﺗﺔ ﻫ‪ Ｓ‬ﺍﺟﺘﻤﺎﻋﯽ ‪،‬ﺳ‪，‬ﺎﺳﯽ ﺍﻭﺭ ﺍﻗﺘﺼﺎﺩﯼ ﺍﺯﻡ ﺟﻮ ﻧﺘ‪，‬ﺠﻪ ﻫﻮﺗﺔ ﻫ‪Ｓ‬‬
‫ﺍﻧﺴﺎﻥ ﮐﯽ ﺍﭘﻨﺔ ﺧﺎﻟﻖ ﮐﯽ ﻃﺮﻑ ﻓﻄﺮﯼ ﺗﻮﺟﻪ ﺍﻭﺭ ﺍﻧﺴﺎ‪ Y‬ﺷ‪，‬ﻄﺎﻧﻮﺃ ﭘﺮ ﺷ‪，‬ﻄﺎ‪ Y‬ﻭﺣﯽ‬
‫ﮐﺔ ﺩﺭﻣ‪，‬ﺎﻥ ﻧﺎﭘﺴﻨﺪګﺪﻩ ﺍﻧﻘﻄﺎﻉ ﮐﺎ ﺍﻭﺭ ﻇﺎ‪ Ｂ Ｃ‬ﮐﻪ ﺍﻧﺴﺎﻥ ﮐﺔ ﻟﺌﺔ ﺭﺍﻩ ﺍﻋﺘﺪﺍﻝ ﭘﺮ ﮔﺎﻣﺰﻥ‬
‫ﺭﻫﻨﺎ ﻣﺸﮑﻞ ﻫﻮﺟﺎﺗﺎﻭﻩ ګﺎ ﺗﻮ ﺗﺸﺪﺩ ﻭﻏﻠﻮ ګﺎ ﺗﺴﺎ‪ Ｈ‬ﻭﻧﺮﻣﯽ ﺍﻭﺭ ﺫﻣﻪ ﺩﺍﺭګﻮﺃ ﺳﺔ ﻓﺮﺍﺭ‬

‫‪)93‬ﺗﺎﻣ‪＋‬ﺕ ‪ Ｑ‬ﺳﻠﻮﮎ ﺍﻻﻧﺴﺎﻥ‪(1/47:‬‬

‫‪)94‬ﺗﺎﻣ‪＋‬ﺕ ‪ Ｑ‬ﺳﻠﻮﮎ ﺍﻻﻧﺴﺎﻥ‪(1/7:‬‬

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‫ﭼﺎﻫﻨﺔ ﻟﮕﺘﺎ ‪ Ｂ‬ﭘ‪％‬ﺮ ﺷ‪，‬ﻄﺎﻥ ‪Ｌ‬ﯽ ﺍګﺴﺔ ﺷﺨﺺ ﮐﺔ ﺳﺎﻣﻨﺔ ﺧﻮﺩ ﮐﻮ ﻋﻘﻞ ﮐﻞ ﺳﻤﺠ‪％‬ﺘﺎ‬
‫ﻫﻮ ﺑﺆﺓ ﮔﻞ ﮐ‪＋％‬ﺗﺎ ‪ Ｂ‬ﮐﻪ ﺍﮔﺮ ﻭﻩ ﻋﺎﻡ ﻟﻮﮔﻮﺃ ﺍﻭﺭ ﻋﺎﻡ ﻃﺮګﻘﺔ ﮐﺔ ﻣﻄﺎﺑﻖ ﺍﭘﻨﺔ ﻋﻠﻢ‬
‫ﻭﻣﺬﻫﺐ ﭘﺮ ﻗﺎﻧﻊ ﺭ＠ ﺗﻮ ﺍﺱ ‪ f‬ﮐ‪，‬ﺎﮐ‪，‬ﺎ؟ﻟﻬٰﺬﺍ ﺿﺮﻭﺭﯼ ‪ Ｂ‬ﮐﻪ ﻧﺌﺔ ﻧﺌﺔ ﮐﺎﺭﻧﺎﻣﺔ ﺳﺮﺍﻧﺠﺎﻡ‬
‫ﺩګﺔ ﺟﺎﺋ‪ Ｓ‬ﺍﻭﺭ ﻋﺠ‪，‬ﺐ ﻭﻏﺮګﺐ ﺍﻭﺭﺍﻧﻮﮐ‪％‬ﺎ ﭘﻦ ﺍﺧﺘ‪，‬ﺎﺭﮐ‪，‬ﺎ ﺟﺎﺋﺔ ګﻪ ﭘﻮﺷ‪，‬ﺪﻩ‬
‫ﺧﻮﺍﻫﺸﺎﺕ ﻫﻮﺗﯽ ﻫ‪ Ｓ‬ﺟﻦ ﮐﺎﺍﺩﺭﺍﮎ ﺍﻭﺭ ﺟﻦ ﺳﺔ ﺩﻭﺭ ﺻﺮﻑ ﻋﻠﻤﺎءﺭﺑﺎﻧ‪，，‬ﻦ ﻫﯽ ﺭﻩ‬
‫ﭘﺎﺗﺔ ﻫ‪) Ｓ‬ګﺎ ﭘ‪％‬ﺮ ﻭﻩ ﺣﻘﺎﺋﻖ ﮐﯽ ﺩﻧ‪，‬ﺎ ﮐﺎ ﺑﺎﺷﻨﺪﻩ ﺑﻦ ﺟﺎﺗﺎ ‪(Ｂ‬‬

‫ﺍﺱ ﺑﺤﺚ ﮐﺔ ﺍﺧﺘﺘﺎﻡ ﺳﺔ ﻗﺒﻞ ﻣﻨﺎﺳﺐ ﻫﻮﮔﺎ ﮐﻪ ‪ Ａ‬ﺍﺑﻦ ﻋﺮ‪ Ｋ‬ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺗ‪＋‬ﻣﺬﻩ ﮐﺔ‬
‫ﻣﺘﻌﻠﻖ ﺑﻌﺾ ﻋﻠﻤﺎءﮐﯽ ﺁﺭﺍءﻧﻘﻞ ﮐﺮﺩګﺄ ګﻌﻨﯽ ﺍﺱ ﮐﯽ ﻭﺟﻮﺩﯼ ﻓﮑﺮ ﮐﺔ ﺍﻋﺘﺒﺎﺭ ﺳﺔ‬
‫۔ﺷ‪，‬ﺦ ﺍﺑﻮﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﺴ‪＋‬ﻡ ﺍﺑﻦ ﻋﺮ‪ Ｋ‬ﮐﺔ ﻣﺘﻌﻠﻖ ﮐﻬﺘﺔ ﻫ‪:Ｓ‬ﻭﻩ ﺑﺮﺍ ﺷ‪，‬ﺦ ﻗﺒ‪，‬ﺢ ﺍﻭﺭ‬
‫ﮐﺬﺍﺏ ‪ Ｂ‬ﻭﻩ ﻋﺎ‪ Ｐ‬ﮐﻮ ﻗﺪګﻢ ﮐﻬﺘﺎ ﺗ‪％‬ﺎﺍﻭﺭ ﺷﺮﻡ ﮔﺎﻩ ﮐﻮ ﺣﺮﺍﻡ ﻧﻪ ﮐﻬﺘﺎ ﺗ‪％‬ﺎ)ګﻌﻨﯽ ﻣﺎﺃ‬
‫ﺑﻬﻨ‪ Ｓ‬ﻭﻏ‪，‬ﺮﻩ ﻣﺤﺮﻣﺎﺕ ﺣ‪＋‬ﻝ ﻫ‪95(Ｓ‬۔‬

‫ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﺷ‪，‬ﺦ ﺍﺑﺮﺍﻫ‪，‬ﻢ ﺍﻟﺠﻌ‪，‬ﺮﯼ ﺳﺔ ﻧﻘﻞ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ‪:‬ﻣ‪ f Ｓ‬ﺍﺑﻦ ﻋﺮ‪ Ｋ‬ﮐﻮ‬
‫ﺩګﮑ‪％‬ﺎ ﻭﻩ ﻧﺎﭘﺎﮎ ﺷ‪，‬ﺦ ‪ Ｂ‬ﺍﷲ ﮐﯽ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ‪ Ｃ‬ﮐﺘﺎﺏ ﺍﻭﺭ ﺍﺱ ﮐﺔ ‪，Ｌ‬ﺠﺔ ﻫﻮﺋﺔ ‪ Ｃ‬ﻧﺒﯽ‬
‫ﮐﻮ ﺟ‪％‬ﻮ！ﺎ ﮐﻬﺘﺎ ‪96Ｂ‬۔‬

‫ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ﻣ‪ f Ｓ‬ﺍﺱ ﮐﯽ ﮐﺘﺎﺏ ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻟﻤﮑ‪，‬ﻪ ﻣ‪ Ｓ‬ﺍﺱ ﮐﺔ ﺍﭘﻨﺔ‬
‫＠ﺗ‪ ＃‬ﺳﺔ ﻟﮑ‪％‬ﺔ ګﻪ ﺩﻭﺷﻌﺮ ﭘﺆ‪＄‬ﺔ ‪:‬‬

‫ګﺎﻟ‪，‬ﺖ ﺷﻌﺮﯼ ﻣﻦ ﺍﻟﻤﮑﻠﻒ؟‬ ‫ﺍﻟﺮﺏ ﺣﻖ ﻭﺍﻟﻌﺒﺪ ﺣﻖ‬

‫ﺍﻭ ﻗﻠﺖ ﺭﺏ ﺍَّﯼ ګﮑﻠﻒ‬ ‫ﺍﻥ ﻗﻠﺖ ﻋﺒﺪ ﻓﺬﺍﮎ ﺭﺏ‬

‫‪)95‬ﻓﺘﺎﻭﯼ ﺍﺑﻦ ﺗ‪，‬ﻤﻴ＆‪(2/240:‬‬

‫‪)96‬ﺍګﻀﺎً(‬

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‫ﺗﺮﺟﻤﻪ‪:‬ﺭﺏ ﺣﻖ ‪ Ｂ‬ﺍﻭﺭ ﺑﻨﺪﻩ ‪Ｌ‬ﯽ ﺣﻖ ‪ Ｂ‬ﺁﺧﺮ ﭘ‪％‬ﺮ ﻣﮑﻠﻒ ﮐﻮﻥ ‪Ｂ‬؟ﺍﮔﺮ ﻣ‪ Ｓ‬ﮐﻬﻮﺃ ﮐﻪ‬
‫ﺑﻨﺪﻩ ‪ Ｂ‬ﺗﻮ ﻭﻩ ﺭﺏ ‪ Ｂ‬ګﺎ ﻣ‪ Ｓ‬ﮐﻬﻮﺃ ﮐﻪ ﺭﺏ ‪ Ｂ‬ﺗﻮ ﺭﺏ ﮐ‪，‬ﺴﺔ ﻣﮑﻠﻒ ﻫﻮﺳﮑﺘﺎ ‪97Ｂ‬۔‬

‫ﺑﻘﺎﻋﯽ ﺍﺑﻦ ﻋﺮ‪ Ｋ‬ﮐﺔ ﺣﺎﻣ‪，‬ﻮﺃ ﮐﯽ ﺗﺮﺩګﺪ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬‬
‫ﺍﺻﻮﻟﯽ ﮐﻬﺘﺔ ﻫ‪: Ｓ‬ﺍﮔﺮ ﮐﻮﺋﯽ ﺍګﺴﺎ ﮐﻠﻤﻪ ﮐﻬﺔ ﺟﺲ ﺳﺔ ﺍﺭﺗﺪﺍﺩ ﻻﺯﻡ ﺁﺗﺎ ﻫﻮﺍﻭﺭ ګﻪ‬
‫ﮔﻤﺎﻥ ﺭﮐ‪％‬ﺔ ﮐﻪ ﻭﻩ ﺗﻮﺭګﻪ )ګﻌﻨﯽ ﺩﻝ ﺳﺔ ﺍﺱ ﮐﺔ ﺑﺮﻋﮑﺲ ﺳﻮﭺ ﺭﮐ‪％‬ﻨﺎ(ﮐﺮﺭ＠ ‪ Ｂ‬ﺗﻮ ﻭﻩ‬
‫ﻇﺎ‪Ｃ‬ﺍً ﺍﻭﺭ ﺑﺎﻃﻨﺎً ﮐﺎﻓﺮ ‪98Ｂ‬۔‬

‫ﺍﺑﻦ ﻋﺮ‪ Ｋ‬ﮐﺔ ﺷﺎﮔﺮﺩﻭﺃ ﻣ‪ Ｓ‬ﺍﺑﻦ ﻓﺎﺭﺽ ‪ Ｂ‬ﺟﻮ ﭘﻮﺭﯼ ﺇ‪＂＄‬ﺎﺋﯽ ﺍﻭﺭ ګﻘ‪，‬ﻦ ﺳﺔ ﻋﻘ‪，‬ﺪﻩ‬
‫ﻭﺣﺪﺕ ﺍﻟﻮﺟﻮﺩ ﮐﺎ ﻗﺎﺋﻞ ﻭﻓﺎﻋﻞ ﺗ‪％‬ﺎﺍﭘﻨﺔ ﻣﺸﻬﻮﺭ ﻗﺼ‪，‬ﺪﺓ ﺍﻟﺘﺎﺋ‪，‬ﻪ ﻣ‪ Ｓ‬ﺍﺳﯽ ﻓﮑﺮ ﮐﻮ‬
‫ﺑﺎﺭ ﺑﺎﺭ ﻻﺗﺎ ‪ Ｂ‬ﺗﺎﮐﻪ ﻗﺎﺭﯼ ګﺎ ﺳﺎﻣﻊ ﮐﻮ ﺷﮏ ﻧﻪ ﺭ‪ Ｂ‬۔ﻣﺜ‪ ً＋‬ﮐﻬﺘﺎ ‪:Ｂ‬‬

‫ﻭﺍﺷ‪％‬ﺪ ﺍﻧ‪％‬ﺎ ﻟﯽ ﺻﻠﺖ‬ ‫ﻟ‪％‬ﺎ ﺻ‪＋‬ﺗﯽ ﺑﺎﻟﻤﻘﺎﻡ ﺍﻗ‪，‬ﻤ‪％‬ﺎ‬

‫ﺣﻘ‪，‬ﻘﺘ＆ ﺍﻟﺠﻤﻊ ‪ Ｑ‬ﮐﻞ ﺳﺠﺪة‬ ‫ﮐ‪＋‬ﻧﺎ ﻣﺼﻞ ﻋﺎﺑﺪ ﺳﺎﺟﺪ ﺍﻟﯽ‬
‫ﺻ‪＋‬ﺗﯽ ﻟﻐ‪，‬ﺮﯼ ‪ Ｑ‬ﺍﺫﺍءﮐﻞ ﺭﮐﻌ＆‬ ‫ﻭﻣﺎﮐﺎﻥ ﺻﻠﯽ ﺳﻮﺍﯼ ﻓﻠﻢ ﻧﮑﻦ‬
‫ﻭﻻ ﻓﺮﻕ ﺑﻞ ﺫﺍﺗﯽ ﻟﺬﺍﺗﯽ ﺍﺣﺒﺖ‬ ‫ﻭﻣﺎ ﺯﻟﺖ ﺍګﺎ‪＄‬ﺎ ﻭﺍګﺎﯼ ‪ Ｐ‬ﺗﺰﻝ‬

‫ﺗﺮﺟﻤﻪ‪”:‬ﺟﺲ ﻣﻘﺎﻡ ﭘﺮ ﻣ‪ Ｓ‬ﻓﺎﺋﺰ ﻫﻮﺃ ﺍﺱ ﭘﺮ ﻓﺎﺋﺰ ﺭﻫﺘﺔ ﻫﻮﺋﺔ ګﻪ ﮔﻮﺍﻫﯽ ﺩګﺘﺎ ﻫﻮﺃ ﮐﻪ‬
‫ﻣ‪ f Ｓ‬ﺍﺱ ﮐﺔ )ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﯽٰ ﮐﯽ ﺫﺍﺕ ۔ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺫﻟﮏ(ﻟﺌﺔ ﻧﻤﺎﺯ ﭘﺆ‪＄‬ﯽ ﺍﻭﺭ‬
‫ﺍﺱ ‪ f‬ﻣ‪，‬ﺮﺓ ﻟﺌﺔ ‪ Ａ‬ﺩﻭﻧﻮﺃ ﻫﯽ ﻧﻤﺎﺯ ﭘﺆ‪＄‬ﺘﺔ ﻫ‪ Ｓ‬ﻋﺒﺎﺩﺕ ﮐﺮﺗﺔ ﻫ‪ Ｃ Ｓ‬ﺳﺠﺪﻩ ﮐﺮﺗﺔ‬
‫ﻫ‪ Ｓ‬ﺍګﮏ ﻣﺘﺤﺪ ﺣﻘ‪，‬ﻘﺖ ﮐﻮ ﺍﺱ ‪ f‬ﻣ‪，‬ﺮﺓ ﺳﻮﺍ ﻧﻤﺎﺯ ﻧﻪ ﭘﺆ‪＄‬ﯽ ﺗﻮ ‪ Ｃ‬ﺭﮐﻌﺖ ﮐﯽ‬
‫ﺍﺩﺍﺋ‪，‬ﮕﯽ ﻣ‪ Ｓ‬ﻣ‪，‬ﺮﯼ ﻧﻤﺎﺯ ﻣ‪，‬ﺮﺓ ﻋ‪＋‬ﻭﻩ ﮐﺴﯽ ﮐﺔ ﻟﺌﺔ ﻧﻪ ﺗ‪％‬ﯽ ﻣ‪ Ｓ‬ﻭﻩ ﺭ＠ ﻭﻩ ﻣ‪ Ｓ‬ﺭ＠‬

‫‪)97‬ﺍګﻀﺎً(‬
‫‪)98‬ﺗﻨﺒ‪，‬ﻪ ﺍﻟﻐﺒﯽ‪(23:‬‬

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‫ﮐﻮﺋﯽ ﻓﺮﻕ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﻣ‪，‬ﺮﯼ ﺫﺍﺕ ﻣ‪，‬ﺮﯼ ﻫﯽ ﺫﺍﺕ ﺳﺔ ﻣﺤﺒﺖ ﮐﺮﺗﯽ ‪) “Ｂ‬ﻧﻌﻮﺫ ﺑﺎﷲ‬
‫ﺍﻟﻌﻠﯽ ﺍﻟﻌﻈ‪，‬ﻢ ﻣﻦ ‪＄‬ﺬﺍ ﺍﻟﺸ‪，‬ﻄﺎﻥ ﺍﻟﺮﺟ‪，‬ﻢ(۔‬

‫ﮐ‪，‬ﺎ ﺍﺱ ﮐﺔ ﺑﻌﺪ ﻭﺿﺎﺣﺖ ﮐﯽ ﺿﺮﻭﺭﺕ ‪Ｂ‬؟ﻭﻩ ﺍﭘﻨﺔ ﻫﯽ ﻟﺌﺔ ﻧﻤﺎﺯ ﭘﺆ‪＄‬ﺔ ﮐﻪ ﺍﺱ ﮐﯽ ﺫﺍﺕ‬
‫ﻫﯽ ﺗﻮ ﺍﷲ ‪ Ｂ‬ﺍﷲ ﮐﯽ ﭘﻨﺎﻩ ﺍﻭﺭ ﮐﻮﺋﯽ ګﻪ ﻧﻪ ﺳﻤﺠ‪％‬ﺔ ﮐﻪ ګﻪ ﻋﺎ‪ Ｐ‬ﻣﺴﺘﯽ ﻣ‪ Ｓ‬ﺗ‪％‬ﺎ ﻭﻩ ﺍﺱ‬
‫ﺑﺎﺕ ﮐﯽ ﺗﺎﮐ‪，‬ﺪ ﮐﺮﺗﺎ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺣﺎﻟﺖ ﺑ‪，‬ﺪﺍﺭﯼ ﺍﻭﺭ ﻫﻮﺵ ﻭﺣﻮﺍﺱ ﻣ‪ Ｓ‬ﺗ‪％‬ﺎ‪:‬‬

‫ﻭﺫﺍﺗﯽ ﺑﺬﺍﺗﯽ ﺍﺫﺍ ﺗﺤﻠﺖ ﺗﺠﻠﺖ‬ ‫ﻓﻔﯽ ﺍﻟﺼﺤﻮ ﺑﻌﺪ ﺍﻟﻤﺤﻮ ‪ Ｐ‬ﺍﮎ ﻏ‪，‬ﺮ‪＄‬ﺎ‬
‫ﺗﺮﺟﻤﻪ‪”:‬ﻓﻨﺎ ﻫﻮ‪ f‬ﮐﺔ ﺑﻌﺪ ﻫﻮﺵ ﻣ‪ Ｓ‬ﺁﮐﺮ ‪Ｌ‬ﯽ ﻣ‪ Ｓ‬ﺍﺱ ﺳﺔ ﺍﻟﮓ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ﻣ‪，‬ﺮﯼ ﺫﺍﺕ‬
‫ﺟﺐ ﻣ‪，‬ﺮﯼ ﻫﯽ ﺫﺍﺕ ﻣ‪ Ｓ‬ﺣﻠﻮﻝ ﮐﺮﺗﯽ ‪ Ｂ‬ﺗﻮ ﺁﺷﮑﺎﺭ ﻫﻮﺟﺎﺗﯽ ‪“Ｂ‬۔‬

‫ﺁﺝ ﺗﮏ ﺻﻮﻓ‪，‬ﺎءﺍﺱ ﻗﺼ‪，‬ﺪﺓ ﮐﻮ ﭘﺴﻨﺪ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻣ（ﻟﻒ ﮐﻮ ﺳﻠﻄﺎﻥ‬

‫ﺍﻟﻌﺎﺷﻘ‪，‬ﻦ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﺣﺎﻻﻧﮑﻪ ﺍﺱ ﻣ‪ Ｓ‬ﮐﻔﺮ ‪ Ｂ‬ﺍﺱ ﮐﺔ ﺑﺎﻭﺟﻮﺩ ‪Ｌ‬ﯽ ﻭﻩ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ‬
‫ﺣﺴﻦ ﮐﺎ ﺷ‪，‬ﺪﺍﺋﯽ ﺗ‪％‬ﺎ ﺍﻭﺭﺑﻬﻨﺴﺎ ﻧﺎﻣﯽ ﻋ‪＋‬ﻗﺔ ﻣ‪ Ｓ‬ﺟﺎﮐﺮ ﺩﻑ ﮐﯽ ﺗ‪％‬ﺎﻝ ﭘﺮ ﻋﻮﺭﺗﻮﺃ ﮐﺔ‬
‫ﺳﺎﺗ‪ ＃‬ﺭﻗﺺ ﮐﺮﺗﺎ ﺗ‪％‬ﺎ ګﻪ ﻟﻮﮔﻮﺃ ﮐﻮ ﺍګﺴﺔ ﻫﯽ ﻓﺮګﺐ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ‬
‫ﺭﻗﺺ ‪Ｌ‬ﯽ ﺩګﻦ ‪ Ｂ‬ﺣﻘ‪，‬ﻘﺘﺎً ګﻪ ﻣﺎﺿﯽ ﮐﺔ ﻭﻩ ﭘﻬﻠﻮ ﻫ‪ Ｓ‬ﺟﻦ ﺳﺔ ‪ Ｃ‬ﭘﮑﺎ ﻣﺴﻠﻤﺎﻥ‬
‫ﺷﺮﻣﻨﺪﮔﯽ ﻣﺤﺴﻮﺱ ﮐﺮﺗﺎ ‪ Ｂ‬ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﻟﺌﺔ ګﻪ ﺍﻟﻤ‪，‬ﻪ ‪ Ｂ‬ﮐﻪ ﺍﻥ ﺻﻮﻓ‪，‬ﻪ ﻣ‪ Ｓ‬ﻭﻩ‬
‫ﻟﻮﮒ ﺩﺍﺧﻞ ﻫﻮﮔﺌﺔ ﺟﻨﻬﻮﺃ ‪ f‬ﺍﻥ ﻣ‪ Ｓ‬ﺍګﺴﺔ ﻭ‪ Ａ‬ﭘ‪，‬ﺪﺍ ﮐﺌﺔ ﺟﻮ ﺟﺎ‪ Ｈ‬ﭘﺮ ﺣﺎﻭﯼ ﺭ‪Ｂ‬‬
‫ﺍﻭﺭ ﻋﻘﻞ ﻣﻨﺪ ﮐﻮ ﺍﻟﺠ‪％‬ﺎﺗﺔ ﺭ‪ Ｂ‬ﻭﺟﻪ ګﻪ ﺗ‪％‬ﯽ ﮐﻪ ﺻﻮﻓ‪，‬ﺎء‪ f‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﺍﻭﺭ ﺻﺤﺎﺑﻪ ﺍﻭﺭ‬
‫ﺗﺎﺑﻌ‪，‬ﻦ ‪ ‬ﮐﺔ ﻣﻨﻬﺞ ﮐﻮ ﺗ‪％‬ﺎﻣﺎﻧﻬ‪ Ｓ‬۔‬

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 ‫ﺩﻭﺳﺮﺍ ﺑﺎﺏ‬

‫ﺻﻮﻓ‪，‬ﺎءﮐﯽ ﺑﺪﻋﺎﺕ‬
‫ﭘﻬﻠﯽ ﻓﺼﻞ ‪:‬ﻋﻠﻤﯽ ﺑﺪﻋﺎﺕ‬
‫ﺗﻤﻬ‪，‬ﺪ‪:‬ﺻﻮﻓ‪，‬ﺎءﻋﻠﻤﯽ ﺍﻭﺭ ﻋﻤﻠﯽ ﺩﻭﻧﻮﺃ ﻃﺮﺡ ﮐﯽ ﺑﺪﻋﺎﺕ ﮐﺔ ﻣﺮﺗﮑﺐ ﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﻋﻤﻠﯽ‬
‫ﺑﺪﻋﺎﺕ ﺳﺔ ﺍﻥ ﮐﺔ ﻭﻩ ﻧﻈﺮګﺎﺕ ﻣﺮﺍﺩ ﻫ‪ Ｓ‬ﺟﻮ ﺍﻧﻬﻮﺃ ‪ f‬ﺍﺳ‪＋‬ﻣﯽ ﻋﻘ‪，‬ﺪﺓ ﻣ‪ Ｓ‬ﺑﺪﻋﺎﺕ‬
‫ﻧﮑﺎﻟ‪ Ｓ‬ﺍﻭﺭ ﻋﻤﻠﯽ ﺑﺪﻋﺎﺕ ﺳﺔ ﺍﻥ ﮐﺔ ﻭﻩ ﻃﻮﺭ ﻃﺮګﻘﺔ ﺍﻭﺭ ﺭﺍﻫ‪ Ｓ‬ﺟﻮ ﺍﻧﻬﻮﺃﻨﺔ ﺻﺤ‪，‬ﺢ‬
‫ﻣﻨﻬﺞ ﺍﺳ‪＋‬ﻣﯽ ﻣ‪ Ｓ‬ﺑﺪﻋﺎﺕ ﮐ‪Ｓ‬۔‬

‫ﭼﻮﻧﮑﻪ ﻋﻤﻞ ﻋﻠﻢ ﮐﺔ ﺗﺎﺑﻊ ‪ Ｂ‬ﺍﻭﺭ ‪ Ａ‬ﻋﻠﻤﯽ ﺑﺪﻋﺎﺕ ﺳﺔ ﻣﺘﻌﻠﻖ ﮐ‪＋‬ﻡ ﮐﺮﭼﮑﺔ ﻫ‪ Ｓ‬ﺗﻮ‬
‫ﺟﻮ ﻋﻠﻢ ﻣ‪ Ｓ‬ﺍﻧﺤﺮﺍﻑ ﮐﺮﺓ ﺍﻭﺭ ﺑﺪﻋﺖ ﺍﭘﻨﺎﺋﺔ ﻭﻩ ﻋﻤﻞ ﻣ‪Ｌ Ｓ‬ﯽ ﺍﻧﺤﺮﺍﻑ ﮐﺮﺗﺎ ‪ Ｂ‬ﺍﺱ‬
‫ﺳﺐ ﮐﯽ ﻭﺟﻪ ﺍﺳﺘﺪﻻﻝ ﻭﻧﻈﺮ ﻣ‪ Ｓ‬ﻣﻨﻬﺞ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﺳﺔ ﺩﻭﺭﯼ ‪ Ｂ‬ﺍﺱ‬
‫ﺍﻧﺤﺮﺍﻑ ﮐﻮ ﺑﺪﻋﺖ ﮐﻬﻨﺔ ﺳﺔ ﺍﺱ ﮐﺔ ﺧﻄﺮﺓ ﻣ‪ Ｓ‬ﮐﻤﯽ ﻭﺍﻗﻊ ﻧﻬ‪ Ｓ‬ﻫﻮﮔﯽ ﺑﺪﻋﺎﺕ‬
‫ﺻﻐ‪，‬ﺮﻩ ‪Ｌ‬ﯽ ﻫﻮﺗﯽ ‪ Ｂ‬ﺍﻭﺭ ﮐﺒ‪，‬ﺮﻩ ‪Ｌ‬ﯽ ﺟﻮ ﮐﻔﺮ ﺗﮏ ﻟﺔ ﺟﺎﺗﯽ ‪ Ｂ‬ﺗﻮ ﺟﻮ ﻭﺣﺪﺕ ﺍﺩګﺎﻥ‬
‫ﮐﺎ ﻣﻌﺘﻘﺪﻫﻮﺍ ﺍﻭﺭ ګﻪ ﻋﻘ‪，‬ﺪﻩ ﺭﮐ‪％‬ﺔ ﮐﻪ ﻗﻄﺐ ﺍﻭﺭ ﻏﻮﺙ ﮐﺎﺋﻨﺎﺕ ﻣ‪ Ｓ‬ﺗﺼﺮﻑ ﮐﺮﺗﺔ ﻫ‪Ｓ‬‬
‫ﻭﻩ ﮐﺎﻓﺮ ﻭﻣﺸﺮﮎ ‪ Ｂ‬ﺍﺻﻞ ﻣﺼ‪，‬ﺒﺖ ﺭﺳﻮﻝ ﺍﷲ‪‬ﺍﻭﺭ ﺧ‪，‬ﺮﺍﻟﻘﺮﻭﻥ ﮐﯽ ﻋﺪﻡ ﻣﺘﺎﺑﻌﺖ‬
‫ﺍﻭﺭ ﺍﺱ ﺳﺔ ﺑﺆځ ﮐﺮ ﮐﭽ‪ ＃‬ﮐﺮ‪ f‬ﮐﯽ ﮐﻮﺷﺶ ‪ Ｂ‬ﺧﻮﺍﻩ ﺍﭼ‪％‬ﯽ ﻧ‪，‬ﺖ ﺳﺔ ﻫﻮ ګﺎ ﺑﺮﯼ‬
‫ﻧ‪，‬ﺖ ﺳﺔ ۔‬

‫ﺑﺪﻋﺖ ﺣﺴﻨﻪ ﺍﻭﺭ ﺑﺪﻋﺖ ﺳ‪，‬ﺌﻪ ﮐﯽ ﺗﻘﺴ‪，‬ﻢ ﻧﺎﻗﺎﺑﻞ ﻗﺒﻮﻝ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺑﺪﻋﺖ ﻫﻤ‪，‬ﺸﻪ‬
‫ﺳ‪，‬ﺌﻪ ﻫﯽ ﻫﻮﺗﯽ ‪ Ｂ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﺣﺪګﺚ ﻣ‪ Ｓ‬ﺁﺗﺎ ‪ Ｂ‬ﻧﺒﯽ‪ f‬ﻓﺮﻣﺎګﺎ‪:‬ﮐﻞ ﺑﺪﻋ＆ ﺿ‪＋‬ﻟ＆‬
‫ګﻌﻨﯽ” ‪ “Ｃ‬ﺑﺪﻋﺖ ﮔﻤﺮﺍﻫﯽ ‪ Ｂ‬۔ﺑﺪﻋﺖ ﺍﭘﻨﯽ ﺍﺱ ﺻﻔﺖ )ګﻌﻨﯽ ﻋﺮ‪ Ｋ‬ﻣ‪ Ｓ‬ﻟﻔﻆ ﮐُﻞّ‬
‫ﺟﺲ ﮐﺎ ﺍﺭﺩﻭ ﺗﺮﺟﻤﻪ ”‪(Ｂ“Ｃ‬ﮐﺔ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﺍګﮏ ﺧﺎﺹ ﺗﻌﺮګﻒ ﮐﯽ ﻣﺤﺘﺎﺝ ﺑﻦ ﺟﺎﺗﯽ‬

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‫‪ Ｂ‬ﺍﻭﺭ ‪ Ａ‬ﺍﺱ ﺗﻌﺮګﻒ ﮐﻮ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮګﺄ ﮔﺔ ﺟﻮ ﮐﻪ ﺍﻣﺎﻡ ﺷﺎﻃﺒﯽ‪‬ﮐﯽ ﮐﺘﺎﺏ‬
‫ﺍﻻﻋﺘﺼﺎﻡ ﻣ‪ Ｂ Ｓ‬ﻓﺮﻣﺎﺗﺔ ﻫ‪”: Ｓ‬ﻭﻩ ﻃﺮګﻘﻪ ﺟﻮ ﺩګﻦ ﻣ‪ Ｓ‬ﺍﺧﺘﺮﺍﻉ ﻫﻮ ‪،‬ﺷﺮګﻌﺖ ﺳﺔ‬
‫ﻣﻠﺘﺎ ﺟﻠﺘﺎ ﻫﻮﺍﺱ ﭘﺮ ﻋﻤﻞ ﮐﺮ‪ f‬ﮐﺎ ﻣﻘﺼﺪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﮐﯽ ﻋﺒﺎﺩﺕ ﻣ‪ Ｓ‬ﻣﺒﺎﻟﻐﻪ ﻫﻮ “‪99‬۔‬

‫ګﻌﻨﯽ ”ﻃﺮګﻘﻪ ﺟﻮ ﺩګﻦ ﻣ‪ Ｓ‬ﻫﻮﻧﻪ ﮐﻪ ﺩﻧ‪，‬ﺎ ﻣ‪ Ｓ‬ﺳﻮ ﺍﮔﺮ ﮐﻮﺋﯽ ﮐﻬﺔ ﮐﻪ ﺗﻢ ﺁﻻﺕ ﮐﻮ‬
‫ﺑﺪﻋﺖ ﮐ‪，‬ﻮﺃ ﻧﻬ‪ Ｓ‬ﮐﻬﺘﺔ ﺗﻮ‪ Ａ‬ﮐﻬ‪ Ｓ‬ﮔﺔ ﮐﻪ ګﻪ ﺩﻧ‪，‬ﺎﻭﯼ ﻃﺮګﻘﻪ ﻫ‪ Ｓ‬ﻧﻪ ﮐﻪ ﺩګﻨﯽ ﻃﺮګﻘﻪ‬
‫۔ﻭﻩ ﻃﺮګﻘﻪ ﺟﻮ ﺩګﻦ ﻣ‪ Ｓ‬ﺍﺧﺘﺮﺍﻉ )ﺍګﺠﺎﺩ ﮐﺮﺩﻩ (ﻫﻮ ﺍﺱ ﺳﺔ ﭘﻬﻠﺔ ﺍﺱ ﮐﯽ ﻣﺜﻞ ﻣﻌﺮﻭﻑ‬
‫ﻫﻮ ﻟ‪，‬ﮑﻦ ﺍﺱ ﮐﯽ ﮐﻮﺋﯽ ﺍﺻﻞ )ﺑﻨ‪，‬ﺎﺩ(ﻧﻪ ﻫﻮ۔ﺟﺒﮑﻪ ﻭﻩ ﻋﻠﻮﻡ ﺟﻮ ﺑﻌﺪ ﻣ‪ Ｓ‬ﺍګﺠﺎﺩ ﻫﻮﺋﺔ‬
‫ﺟ‪，‬ﺴﺔ ﻋﻠﻢ ﻧﺤﻮ ﺍﻭﺭ ﺍﺻﻮﻝ ﻓﻘﻪ ﻭﻏ‪，‬ﺮﻩ ﺗﻮ ﺍﻥ ﮐﯽ ﺍﺻﻞ ﻣﻮﺟﻮﺩ ‪ Ｂ‬ګﻌﻨﯽ ﺣﻔﻆ ﺩګﻦ ﺍﻭﺭ‬
‫ګﻪ ﻋﻠﻮﻡ ﻣﺼﺎ‪ Ｏ‬ﻣﺮﺳﻠﻪ ﮐﯽ ﻗﺒ‪，‬ﻞ ﺳﺔ ﻫ‪ Ｓ‬ﺣﻘ‪，‬ﻘﺖ ‪Ｌ‬ﯽ ګﻬﯽ ‪ Ｂ‬ﺍګﺴﺎ ﮐﭽ‪ ＃‬ﻧﻬ‪ Ｓ‬ﻫﻮﺗﺎ‬
‫ﺟﻮ ﺑﺪﻋﺘﯽ ﮐﯽ ﺑﺪﻋﺖ ﺳﺔ ﻣﺸﺎﺑﻪ ﻫﻮ ﮐ‪，‬ﻮﻧﮑﻪ ﺿﺮﺭ ﻣﺤﺾ ﺳﺔ ﺗﻮ ﻟﻮﮒ ﺧﻮﺩ ﻫﯽ‬
‫‪Ｌ‬ﺎﮔﺘﺔ ﻫ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ﺟﻮ ﭘﻬﻠﺔ ﺳﺔ ﻣﻮﺟﻮﺩ ﮐﺴﯽ ﺷﺌﺔ ﺳﺔ ﻣﺸﺎﺑﻪ ﻫﻮ ګﻬﯽ ﺷﺒﻪ ﺑﺪﻋﺖ‬
‫ﮐﯽ ﺩﺷﻮﺍﺭﯼ ﻣ‪ Ｓ‬ﻭﺍﻗﻊ ﮐﺮﺗﺎ ‪ Ｂ‬۔ﻣﻤﮑﻦ ‪ Ｂ‬ﮐﻪ ﺻﻮﻓ‪，‬ﺎءﮐﺔ ﺧ‪＋‬ﻑ ﻋﻠﻢ ﺑﺪﻋﺖ ﺍګﮏ‬
‫ﻣﺴﺘﻘﻞ ﺣ‪，‬ﺜ‪，‬ﺖ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﻟﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻥ ﮐﯽ ﺑﻬﺖ ﺳﯽ ﻋﻤﻠﯽ ﺑﺪﻋﺎﺕ ﻣﺸﻬﻮﺭ ﻫ‪Ｓ‬‬
‫ﻋ‪＋‬ﻭﻩ ﺍﺯګﺄ ‪ Ｃ‬ﻓﺮﻗﻪ ﺩګﻦ ﻣ‪，‬ﺃﺎګﺴﯽ ﺑﺪﻋﺎﺕ ﻧﮑﺎﻟﺘﺎ ‪ Ｂ‬ﺟﻦ ﮐﺎ ﺍﷲ ‪ f‬ﺣﮑﻢ ﻧﻬ‪ Ｓ‬ﺩګﺎ‬
‫ﻫﻮﺗﺎ۔‬

‫ﭘﻬﻠﯽ ﺑﺤﺚ ‪:‬ﺷﺮګﻌﺖ ﻭﺣﻘ‪，‬ﻘﺖ ګﺎ ﺷﺮګﻌﺖ‬

‫ﻭﻃﺮګﻘﺖ‬
‫ﺍﻥ ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﮐﻮ ﺻﻮﻓ‪，‬ﺎءﺑﺎﺭﺑﺎﺭ ﺩ‪Ｃ‬ﺍﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻧﻬ‪ Ｓ‬ﺍﭘﻨﯽ ﺩګﮕﺮ ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﻇﺎ‪Ｃ‬‬
‫ﻭﺑﺎﻃﻦ ﺳﺔ ﻻﺣﻖ ﮐﺮﺩګﺘﺔ ﻫ‪ Ｓ‬ﺍﺱ ﺑﺤﺚ ﻣ‪ Ａ Ｓ‬ﺍﻥ ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﮐﺔ ﻣﻌﺎ‪ Y‬ﺍﻭﺭ ﺍﻥ ﮐﺔ‬
‫ﺑﺎﻫﻤﯽ ﺗﻌﻠﻘﺎﺕ ﮐﻮ ﺍﺟﺎﮔﺮ ﮐﺮګﺄ ﮔﺔ ۔ﺷﺮګﻌﺖ ﺍﻥ ﮐﯽ ﻧﮕﺎﻩ ﻣ‪ Ｓ‬ﻋﻤﻠﯽ ﺍﻭﺭ ﺗﮑﻠ‪，‬ﻔﯽ‬

‫‪)99‬ﺍﻻﻋﺘﺼﺎﻡ‪(1/271:‬‬

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‫ﺍﺣﮑﺎﻡ ﮐﺔ ﻣﺠﻤﻮﻋﺔ ﮐﺎ ﻧﺎﻡ ‪ Ｂ‬ﺟﺴﺔ ﻓﻘﻪ ﺍﺳ‪＋‬ﻣﯽ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺣﻘ‪，‬ﻘﺖ )ﻃﺮګﻘﺖ(ﺍﻥ‬
‫ﺍﺣﮑﺎﻡ ﺳﺔ ﻭﺭﺓ ﺍﺳﺮﺍﺭ ﻭﺭﻣﻮﺯ ﮐﺎ ﻧﺎﻡ ‪، Ｂ‬ﻓﻘﻬﺎءﻟﻮﮔﻮﺃ ﮐﻮ ﻧﻤﺎﺯ ﮐﺔ ﺍﺭﮐﺎﻥ ﺍﻭﺭ ﺳﻨﺘ‪Ｓ‬‬
‫ﺳﮑ‪％‬ﺎﺗﺔ ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ﺻﻮﻓ‪，‬ﺎءﺩﻝ ﮐﺔ ﺍﻓﻌﺎﻝ ﺟ‪，‬ﺴﺔ ﻣﺤﺒﺖ ﻭﺧﺸ‪，‬ﺖ ﮐﺎ ﺍﻫﺘﻤﺎﻡ ﮐﺮﺗﺔ‬
‫ﻫ‪ Ｓ‬ګﻪ ﻣﻌﺘﺪﻝ ﺻﻮﻓ‪，‬ﺎءﮐﯽ ﺭﺍﺋﺔ ‪ Ｂ‬ﻏﺎﻟﯽ ﺻﻮﻓ‪，‬ﺎءﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ‪:‬ګﻪ ﺍﺣﮑﺎﻡ ﻋﺎﻡ‬
‫ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﻟﺌﺔ ﻫ‪ Ｓ‬ﺟﻦ ﮐﯽ ﻋﻘﻠ‪ Ｓ‬ﺍﻭﺭ ﺩﻝ ﻣﻌﺎ‪ Y‬ﻋﻠﻮګﻪ ﮐﺎ ﺍﺩﺭﺍﮎ ﭼﻨﺪﻣﺨﺼﻮﺹ‬
‫ﺷﻌﺎﺋﺮ ﺍﻭﺭ ﺍﺷﮑﺎﻝ ﮐﯽ ﭘﺎﺑﻨﺪﯼ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻧﻬ‪ Ｓ‬ﮐﺮﺳﮑﺘﺔ ﺟ‪，‬ﺴﺔ ﻧﻤﺎﺯ ﭘﺎﻧﭻ ﻣﺮﺗﺒﻪ ﺍګﮏ‬
‫ﺧﺎﺹ ﺷﮑﻞ ﺍﻭﺭ ﺗﺮﺗ‪，‬ﺐ ﺳﺔ ﭘﺆ‪＄‬ﯽ ﺟﺎﺗﯽ ‪ Ｂ‬ګﻪ ﺍګﺴﺔ ﻫﯽ ‪ Ｂ‬ﺟﺴﺔ ﮐﭽ‪ ＃‬ﺍﺳﺎﺗﺬﻩ ﺍﭘﻨﺔ‬
‫ﻃﻠﺒﺎءﭘﺮ ﮐﭽ‪ ＃‬ﺩﺭﺳﯽ ﺫﻣﻪ ﺩﺍﺭګﺎﺃ ﻋﺎﺋﺪ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻭﻩ ﺟﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﻥ ﮐﺔ‬
‫ﻃﻠﺒﺎءﺍګﺴﺔ ﮐﺌﺔ ﺑﻐ‪，‬ﺮ ﺍﻥ ﺳﺔ ﻋﻠﻤﯽ ﺍﺳﺘﻔﺎﺩﻩ ﻧﻬ‪ Ｓ‬ﮐﺮﺳﮑ‪ Ｓ‬ﮔﺔ ﻣﻘﺼﺪ ﻋﻠﻢ ﻫﻮﺗﺎ ‪Ｂ‬‬
‫ﺗﻮﺍﮔﺮ ﮐﭽ‪ ＃‬ﺧﻮﺍﺹ ﺷﺮﺍﺋﻊ ﮐﺔ ﺑﻨ‪，‬ﺎﺩﯼ ﻣﻘﺼﺪ ګﻌﻨﯽ )ﺣﻘ‪，‬ﻘﺖ ﻭﻃﺮګﻘﺖ(ﮐﺎ ﺍﺩﺭﺍﮎ‬
‫ﺭﮐ‪％‬ﺘﺔ ﻫﻮﺃ ﺗﻮﻣﻘﺼﺪ ﺣﺎﺻﻞ ﻫﻮﺭ＠ ‪ Ｂ‬ﺍﻧﻬ‪ Ｓ‬ﻧﻤﺎﺯ ﮐﯽ ﭘﺎﺑﻨﺪﯼ ﮐﯽ ﺿﺮﻭﺭﺕ ﻧﻬ‪ Ｓ‬ﻧﻤﺎﺯ‬
‫ﺍﷲ ﺳﺔ ﺗﻌﻠﻖ ﮐﺎ ﺫﺭګﻌﻪ ‪ Ｂ‬ﺍﮔﺮ ګﻪ ﺗﻌﻠﻖ ﻫﻤ‪，‬ﺸﻪ ﺑﺮﻗﺮﺍﺭ ﺭﻫﺘﺎ ﻫﻮﺗﻮ ﻧﻤﺎﺯ ﮐﯽ ﺿﺮﻭﺭﺕ‬
‫ﺻﺮﻑ ﺷﺮﻋﯽ ﺍﺣﮑﺎﻣﺎﺕ ﮐﺔ ﺍﺣﺘﺮﺍﻡ ﮐﺔ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﺭﻩ ﺟﺎﺗﯽ ‪ Ｂ‬ﺍ ﺱ ﮐﺎ ﮐﻮﺋﯽ ﻓﺎﺋﺪﻩ‬
‫ﺣﺎﺻﻞ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﺎ ۔ﺑﻠﮑﻪ ﺑﻌﺾ ﺻﻮﻓ‪，‬ﺎء‪ f‬ﺗﻮ ګﻬﺎﺃ ﺗﮏ ﮐﻬﻪ ﺩګﺎ ﮐﻪ ﺣﻘ‪，‬ﻘﺖ ﮐﺎ‬
‫ﺍﺩﺭﺍﮎ ﺭﮐ‪％‬ﻨﺔ ﻭﺍﻟﺔ ﺳﺔ ﺗﻤﺎﻡ ﺷﺮﻋﯽ ﺫﻣﻪ ﺩﺍﺭګﺎﺃ ﺳﺎﻗﻂ ﻫﻮﺟﺎﺗﯽ ﻫ‪ Ｓ‬۔‬

‫ﺷﺮګﻌﺖ ﻭﻃﺮګﻘﺖ ﻣ‪ Ｓ‬ﻓﺮﻕ ﻫﯽ ﺍﺱ ﺍﻧﺤﺮﺍﻑ ﮐﯽ ﺍﺑﺘﺪﺍء‪ Ｂ‬ﺟﺒﮑﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﺔ‬

‫ﻧﺰﺩګﮏ ﺷﺮګﻌﺖ ﻫﯽ ﺣﻘ‪，‬ﻘﺖ ﻭﻃﺮګﻘﺖ ‪ Ｂ‬ﻧﻤﺎﺯ ﺍﮔﺮﭼﻪ ﻣﺨﺼﻮﺹ ﺣﺮﮐﺎﺕ ﮐﺎﻧﺎﻡ ‪Ｂ‬‬
‫ﻟ‪，‬ﮑﻦ ﺧﺸ‪，‬ﺖ ﻭﺍﻧﺎﺑﺖ ﮐﺎ ‪Ｌ‬ﯽ ﺫﺭګﻌﻪ ‪ Ｂ‬ﺍګﺴﺔ ﺩګﮕﺮ ﺗﻤﺎﻡ ﺍﺣﮑﺎﻣﺎﺕ ﺷﺮﻋ‪，‬ﻪ ﻫ‪Ｓ‬‬
‫ﺟﺒﮑﻪ ﺍﻧﻬ‪ Ｓ‬ﻣﮑﻤﻞ ﻃﻮﺭ ﭘﺮ ﺍﺱ ﻃﺮﺡ ﺍﺩﺍ ﮐ‪，‬ﺎ ﺟﺎﺋﺔ ﺟ‪，‬ﺴﺎ ﺍﷲ ﭼﺎﻫﺘﺎ‪Ｂ‬۔‬

‫ﺍﺱ ﭼ‪，‬ﺰ ‪ f‬ﺻﻮﻓ‪，‬ﺎءﮐﻮ ﺍګﮏ ﺩﻭﺳﺮﯼ ﺍﺻﻄ‪＋‬ﺡ ﻇﺎ‪ Ｃ‬ﺍﻭﺭﺑﺎﻃﻦ ﭘﺮ ﺷ‪，‬ﺮ ﮐﺮﺩګﺎ‬
‫ﺻﻮﻓ‪，‬ﺎء‪ f‬ﺩﻋﻮﯼ ﮐ‪，‬ﺎ ﮐﻪ ﻗﺮﺁﻥ ﮐﺎ ﺍګﮏ ﻇﺎ‪ Ｂ Ｃ‬ﺍﻭﺭ ﺍګﮏ ﺑﺎﻃﻦ ‪ Ｂ‬ﻇﺎ‪ Ｃ‬ﻭﻩ ‪ Ｂ‬ﺟﻮ ﺍ‬
‫ﺱ ﮐﺔ ﺍﻟﻔﺎﻅ ﺳﺔ ﻓﻬﻢ ﻋﺮ‪ Ｋ‬ﺍﻭﺭ ﺳ‪，‬ﺎﻕ ﻭﺳﺒﺎﻕ ﺍﻭﺭ ﺩګﮕﺮ ﺗﻔﺴ‪，‬ﺮﯼ ﺍﺻﻮﻝ ﮐﺔ ﻣﻄﺎﺑﻖ‬

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‫ﻟ‪，‬ﺎﺟﺎﺋﺔ ﺍﺱ ﮐﺎ ﺍﻫﺘﻤﺎﻡ ﻋﻠﻤﺎءﻇﺎ‪ Ｃ‬ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﻨﻬ‪ Ｓ‬ﺻﻮﻓ‪，‬ﺎءﺑﻄﻮﺭ ﺗﺤﻘ‪，‬ﺮ ”ﺭﺳﻤﯽ‬
‫ﻋﻠﻤﺎء“ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﺑﺎﻃﻦ ﺍﻥ ﺍﻟﻔﺎﻅ ﮐﺔ ﭘ‪，‬ﭽ‪％‬ﺔ ﻣﺨﻔﯽ ﻋﻠﻢ ‪ Ｂ‬ﺣﻘ‪，‬ﻘﯽ ﻣﺮﺍﺩ ﻭﻫﯽ ‪ Ｂ‬ﺍﻥ‬
‫ﭘﺮ ﺻﺮﻑ ﺑﻠﻨﺪ ﻣﻘﺎﻡ ﻭﺍﻟﺔ ﺧﻮﺍﺹ ﻫﯽ ﻣﻄﻠﻊ ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﺟﻨﻬ‪ Ｓ‬ﺻﻮﻓ‪，‬ﺎء)ﺍﺷﺎﺭﺍﺕ ګﻌﻨﯽ‬
‫ﺑﺎﻃﻨ‪，‬ﺎﺕ (ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ګﻪ ﻓﻘﻬﺎءﺩګﻦ ﭘﺮ ﺗﻨﻘ‪，‬ﺪ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺍﻋﻤﺎﻝ ﻗﻠﻮﺏ ﮐﺎ ﺍﻫﺘﻤﺎﻡ‬
‫ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ۔‬

‫ﺟﺐ ﺍﻥ ﻣ‪ Ｓ‬ﺳﺔ ﮐﺴﯽ ﺳﺔ ﺯﮐﺎۃ ﮐﺎ ﻧﺼﺎﺏ ﭘﻮﭼ‪％‬ﺎﺟﺎﺋﺔ ﺗﻮﮐﻬﺘﺎ ‪ Ｂ‬ﮐﻪ ﻋﻮﺍﻡ ﮐﺔ ﻟﺌﺔ‬
‫ﭼﺎﻟ‪，‬ﺴﻮﺍﺃ ﺣﺼﻪ ‪ Ｂ‬ﺍﻭﺭ ‪ Ａ‬ﭘﺮ ﺳﺎﺭﺍﺧﺮﭺ ﮐﺮﻧﺎ ﻓﺮﺽ ‪ Ｂ‬ﺍﻭﺭ ﺟﺐ ﻋﻠﻤﺎءﺷﺮګﻌﺖ ﮐﺔ‬
‫ﻣﺎﺑ‪，‬ﻦ ﮐﺴﯽ ﻣﺴﺌﻠﺔ ﻣ‪ Ｓ‬ﺍﺧﺘ‪＋‬ﻑ ﻫﻮﺟﺎﺋﺔ ﺍﻭﺭ ﻭﻩ ﺣﻞ ﻧﻪ ﻫﻮ ﺗﻮ ﺍ‪ Ｈ‬ﺗﺼﻮﻑ ﮐﺔ‬
‫ﻋﻠﻤﺎءﺑﺎﻃﻦ ﮐﺎ ﻗﻮﻝ ﻣﻌﺘﺒﺮ ﻫﻮﺗﺎ ‪100 Ｂ‬۔‬

‫ﻓﺮﻣﺎﻥ ﺑﺎﺭﯼ ﺗﻌﺎﻟﯽٰ ‪:‬ﻭﻟﮑﻦ ﻻ ﺗﻔﻘ‪％‬ﻮﻥ ﺗﺴﺒ‪，‬ﺤ‪％‬ﻢ )ګﻌﻨﯽ (ﺗﻢ ﺍﻥ ﮐﯽ)ﻏ‪，‬ﺮ ﺍﻧﺴﺎ‪ Y‬ﻭﺟﻨﯽ‬
‫ﻣﺨﻠﻮﻗﺎﺕ( ﺗﺴﺒ‪，‬ﺢ ﻧﻬ‪ Ｓ‬ﺳﻤﺠ‪ ＃‬ﭘﺎﺗﺔ ۔ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻏﺰﺍﻟﯽ ﮐﻬﺘﺎ ‪ Ｂ‬ﺍﺱ ﻓﻦ ﻣ‪Ｓ‬‬
‫ﻋﻠﻤﺎءﻇﺎ‪ Ｃ‬ﻭﻋﻠﻤﺎءﺑﺎﻃﻦ ﺑﺎ‪ Ａ‬ﻣﺨﺘﻠﻒ ﻫ‪101Ｓ‬۔‬

‫ﺩﺭﺣﻘ‪，‬ﻘﺖ ګﻪ ﻓﺮﻕ ﻏ‪，‬ﺮ ﺻﺤ‪，‬ﺢ ﺑﻠﮑﻪ ﺑﺎﻃﻞ ﺍﻭﺭ ﻗﺒ‪，‬ﺢ ‪ Ｂ‬ﺍﺳ‪＋‬ﻡ ﮐﺔ ﮐﺴﯽ ‪Ｌ‬ﯽ ﻃﺮﺡ‬
‫ﺣﺼﺔ ﺑﺨﺮﺓ ﮐﺮﻧﺎ ﺍﻭﺭ ﺍﺳﺔ ﺍﺟﺰﺍءﻣ‪ Ｓ‬ﺗﻘﺴ‪，‬ﻢ ﮐﺮﻧﺎ ﻗﺮﺁﻥ ﮐﺔ ﺣﺼﺔ ﺑﺨﺮﺓ ﮐﺮﺩګﻨﺎ ‪Ｂ‬‬
‫ﺍﺳ‪＋‬ﻡ ﺳﺎﺭﺍ ﮐﺎ ﺳﺎﺭﺍ ﺍګﮏ ﺟﺴﻢ ﮐﯽ ﻣﺎﻧﻨﺪ ‪ Ｂ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﺻﺤﺎﺑﻪ‪ f ‬ﺍﷲ ﮐﺔ‬
‫ﺭﺳﻮﻝ‪‬ﺳﺔ ﺍﺧﺬﮐ‪，‬ﺎ ﮐﭽ‪ ＃‬ﺍﻋﻀﺎءﮐﺔ ﺍﻋﻤﺎﻝ ﻫ‪ Ｓ‬ﺗﻮ ﮐﭽ‪ ＃‬ﺩﻝ ﮐﺔ ﺟﻦ ﮐﺎ ﺗﻌﻠﻖ ﺍګﻤﺎﻥ‬
‫ﮐﯽ ﮐﻤﯽ ﻭﺯګﺎﺩﺗﯽ ﺳﺔ ‪ Ｂ‬ګﻪ ﺍګﻤﺎﻥ ﭘﻬﺎﺅ ﮐﯽ ﻃﺮﺡ ﺑﻦ ﺟﺎﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﮐﺒ‪％‬ﯽ ﺣﻘ‪，‬ﻘﺘﺎًﺍﻭﺭ‬
‫ﮐﻤﺰﻭﺭ ﺩﺍ‪ f‬ﮐﯽ ﻃﺮﺡ ﻟ‪，‬ﮑﻦ ﻧﺎﻡ ﺍﺱ ﮐﺎ ﺷﺮګﻌﺖ ګﺎ ﺍﺳ‪＋‬ﻡ ګﺎ ﺩګﻦ ﻫﯽ ﺭﻫﺘﺎ ‪ Ｃ Ｂ‬ﻭﻩ‬
‫ﺗﻘﺴ‪，‬ﻢ ﺟﻮ ﺩګﻦ ﻣ‪ Ｓ‬ﺗﻀﺎﺩ ﻭﺗﻐﺎګﺮ ﮐﺎ ﺍﺣﺴﺎﺱ ﺩﻻﺋﺔ ﺟ‪，‬ﺴﺔ ﮐﭽ‪ ＃‬ﻟﻮﮒ ﻋﻘﻞ ﺍﻭﺭ ﻧﻘﻞ‬
‫ﻣ‪ Ｓ‬ﻓﺮﻕ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮔﻮګﺎ ﻧﻘﻞ ﻋﻘﻞ ﮐﺔ ﻣﻨﺎ‪ Ｑ‬ﻫﻮ ګﺎ ﻋﻠﻢ ﺍﻭﺭ ﺩګﻦ ﻣ‪ Ｓ‬ﻓﺮﻕ ﮐﺮﺗﺔ‬

‫‪)100‬ﺣﺎﺿﺮ ﺍﻟﻌﺎ‪ Ｐ‬ﺍﻻﺳ‪＋‬ﻣﯽ ﺍﺯ ﺷ‪，‬ﮑﺐ ﺍﺭﺳ‪＋‬ﻥ‪ 2/160:‬ﺑﺤﻮﺍﻟﻪ ﺍﺣﻤﺪ ﺷﺮګﻒ ﺍﻟﺴﻨﻮﺳﯽ(‬

‫‪)101‬ﺍﻟﺘﺼﻮﻑ ﺍﺯ ﺯﮐﯽ ﻣﺒﺎﺭﮎ‪(2/52:‬‬

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‫ﻫ‪ Ｓ‬ﮔﻮګﺎ ﻋﻠﻢ ﺩګﻦ ﮐﺔ ﻣﻨﺎ‪ Ｑ‬ﻫﻮ ﺗﻮګﻪ ﺩﺷﻤﻨﺎﻥ ﺩګﻦ ﮐﺔ ﺳﺎﻣﻨﺔ ﮐﻤﺰﻭﺭﯼ ﮐﺎ ﺍﻇﻬﺎﺭ ﺍﻭﺭ‬
‫ﺍﻥ ﮐﺎ ﺭﺍﺳﺘﻪ ﺻﺎﻑ ﮐﺮ‪ f‬ﮐﺔ ﻣﺘﺮﺍﺩﻑ ﻫﻮﮔﺎ )ګﻪ ‪Ｌ‬ﯽ ﺍﺱ ﻭﻗﺖ ﺟﺐ ‪ Ａ‬ﺍګﺴﺔ ﻓﺮﻕ‬
‫ﮐﺮ‪ f‬ﻭﺍﻟﻮﺃ ﮐﺔ ﻣﺘﻌﻠﻖ ﺣﺴﻦ ﻇﻦ ﺭﮐ‪(Ｓ％‬۔‬

‫ﺍﺑﻦ ﺟﻮﺯﯼ‪‬ﺍﺱ ﺗﻘﺴ‪，‬ﻢ ﭘﺮ ﺗﻨﻘ‪，‬ﺪ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ګﻪ ﺗﻘﺴ‪，‬ﻢ ﺍﻧﺘﻬﺎﺋﯽ ﻗﺒ‪，‬ﺢ‬
‫‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺷﺮګﻌﺖ ﮐﻮ ﺣﻖ ﺳﺒﺤﺎﻧﻪ ‪ f‬ﺧﻠﻘﺖ ﮐﯽ ﻣﺼﻠﺤﺖ ﮐﺔ ﻟﺌﺔ ﻭﺿﻊ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﺱ‬
‫ﺣﻘ‪，‬ﻘﺖ ﮐﺔ ﺳﻮﺍ ﺟﻮ ﮐﭽ‪ Ｂ ＃‬ﻭﻩ ﺷ‪，‬ﻄﺎ‪ Y‬ﻭﺳﺎﻭﺱ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺻﻮﻓ‪，‬ﺎءﮐﺎ ﻓﻘﻬﺎءﺳﺔ ﺑﻐﺾ‬
‫ﺭﮐ‪％‬ﻨﺎ ﺑﻬﺖ ﺑﺆﯼ ﺯﻧﺪګﻘ‪，‬ﺖ ‪102Ｂ‬۔‬

‫ﻇﺎ‪ Ｃ‬ﺍﻭﺭﺑﺎﻃﻦ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﺍﺳﯽ ﻓﺮﻕ ‪ f‬ﻫﯽ ﺍﻧﻬ‪ Ｓ‬ﻗﺮﺁ‪ Y‬ﺁګﺎﺕ ﮐﯽ ﺗﺤﺮګﻒ ﻭﺗﺎﻭګﻞ‬
‫ﺷﻨ‪，‬ﻊ ﭘﺮ ﺁﻣﺎﺩﻩ ﮐ‪，‬ﺎ ﺍﻭﺭ ﺍﺱ ﺗﺎﻭګﻞ ﻣﺬﻣﻮﻡ ‪ f‬ﻫﯽ ‪ Ｃ‬ﺑﺎﻃﻨﯽ ﻓﺮﻗﺔ ﮐﻮ ﺁﻣﺎﺩﻩ ﮐ‪，‬ﺎ ﮐﻪ ﻭﻩ‬
‫ﺍﷲ ﮐﯽ ﮐﺘﺎﺏ ﺳﺔ ﺍﭘﻨﯽ ﺧﻮﺍﻫﺶ ﮐﺔ ﻣﻄﺎﺑﻖ ﺩﻻﺋﻞ ﺇ‪＄‬ﻮﻧﺈ‪＄‬ﺔ ﺍﺳﯽ ﻟﺌﺔ ﺍﺻﻮﻝ ﺗﻔﺴ‪，‬ﺮ‬
‫ﮐﺔ ﻧﺎﻡ ﺳﺔ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ‪ f‬ﻋﻠﻢ ﺗﻔﺴ‪，‬ﺮ ﮐﻮ ﻣﺪﻭﻥ ﮐ‪，‬ﺎ ﺗﺎﮐﻪ ﻣﻌﺎﻣﻠﻪ ﺧﻄﺮﻧﺎﮎ ﺣﺪ ﺗﮏ ﻧﻪ‬
‫ﭼ‪＋‬ﺟﺎﺋﺔ ﺍﺱ ﺁګﺖ ﻗﺮﺁ‪: Y‬ﻓﻠﻤﺎ ﺟﻦ ﻋﻠ‪，‬ﻪ ﺍﻟﻠ‪，‬ﻞ ﺭﺍﯼ ﮐﻮﮐﺒﺎ ﻗﺎ ‪＄‬ﺬﺍ ﺭ‪)Ｋ‬ګﻌﻨﯽ(ﺟﺐ ﺍﺱ‬
‫)ﺍﺑﺮﺍﻫ‪，‬ﻢ‪ (‬ﭘﺮ ﺭﺍﺕ ﭼ‪％‬ﺎﺋﯽ ﺍﺱ ‪ f‬ﺍګﮏ ﺗﺎﺭﻩ ﺩګﮑ‪％‬ﺎ ﮐﻬﻨﺔ ﻟﮕﺎګﻪ ﻣ‪，‬ﺮﺍ ﺭﺏ ‪Ｂ‬۔ﮐﺔ‬
‫ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺻﻮﻓ‪，‬ﺎءﮐﺎ ﺑﺎﻃﻨﯽ ﻃﺒﻘﻪ ﮐﻬﺘﺎ ‪”: Ｂ‬ﺍﻧﻬﻮﺃ ‪ f‬ګﻪ ﺣﺎﻟﺖ ﻋﻄﺶ )ﭘ‪，‬ﺎﺱ(ﻣ‪Ｓ‬‬
‫ﺩګﮑ‪％‬ﺎ ﮔﻮګﺎ ﺍﺑﺮﺍﻫ‪，‬ﻢ‪‬ﺍﭘﻨﺔ ﺭﺏ ﮐﯽ ﻣ‪＋‬ﻗﺎﺕ ﮐﯽ ﺷﺪﺕ ﭘ‪，‬ﺎﺱ ﻣ‪ Ｓ‬ﺟﺐ ﺳﺘﺎﺭﻩ‬
‫ﺩګﮑ‪％‬ﺘﺔ ﺗﻮ ﮐﻬﺘﺔ ګﻪ ﻣ‪，‬ﺮﺍﺭﺏ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﭘ‪，‬ﺎﺳﺎ ﺟﺐ ﺳﺮﺍﺏ ﮐﻮ ﺩګﮑ‪％‬ﺘﺎ ‪ Ｂ‬ﺗﻮ ﺍﺳﺔ‬
‫ﭘﺎ‪ Y‬ګﺎﺩ ﺁﺟﺎﺗﺎ ‪“ Ｂ‬۔‬

‫ﺍﺑﻦ ﻗ‪，‬ﻢ‪‬ﺍﺱ ﮐﺔ ﺗﻌﺎﻗﺐ ﻣ‪ Ｓ‬ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ﺁګﺖ ﮐﺎ ﻗﻄﻌﺎً ګﻪ ﻣﻌﻨﯽ ﻧﻬ‪ Ｓ‬ګﻪ ﺻﻮ‪Ｑ‬‬
‫ﻟﻮﮒ ﺯﺑﺎ‪ Y‬ﺍﺷﺎﺭﺓ ﺩګﺘﺔ ﻫ‪103“ Ｓ‬۔‬

‫‪)102‬ﺗﻠﺒ‪，‬ﺲ ﺍﺑﻠ‪，‬ﺲ‪(337:‬‬
‫‪)103‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﮑ‪，‬ﻦ‪(3/61:‬‬

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‫ﺍﻭﺭ ګﻪ ﺁګﺖ ﮐﻪ ‪:‬ﻓﺎﺧﻠﻊ ﻧﻌﻠ‪，‬ﮏ)ګﻌﻨﯽ(ﺍﭘﻨﯽ ﺟﻮﺗ‪，‬ﺎﺃ ﺍﺗﺎﺭ ﺩﺓ ﮐﯽ ﺗﻔﺴ‪，‬ﺮ ﻣ‪ Ｓ‬ﺷ‪，‬ﺦ‬
‫ﻋﺒﺪﺍﻟﻐﻨﯽ ﺍﻟﻨﺎﺑﻠﺴﯽ ﺟﻮ ﮐﻪ ﻣﺘﺎﺧﺮګﻦ ﻣ‪ Ｓ‬ﺳﺔ ‪ Ｂ‬ﮐﻬﺘﺎ‪:Ｂ‬ګﻌﻨﯽ ﺍﭘﻨﯽ ﻇﺎ‪Ｃ‬ﯼ ﻭﺑﺎﻃﻨﯽ‬
‫ﺻﻮﺭﺕ ګﻌﻨﯽ ﺍﭘﻨﺎ ﺟﺴﻢ ﺍﻭﺭ ﺭﻭﺡ ﺍﺗﺎﺭﺩﺓ ﺍﻥ ﮐﯽ ﻃﺮﻑ ﻣﺖ ﺩګﮑ‪ ＃‬ﮐ‪，‬ﻮﻧﮑﻪ ﻭﻩ ﺗ‪，‬ﺮﯼ‬
‫ﺟﻮﺗ‪，‬ﺎﺃ ﻫ‪104Ｓ‬۔‬

‫ﺑﻌﺾ ﺻﻮﻓ‪，‬ﺎء‪ f‬ﺍﺱ ﺁګﺖ ﮐﯽ ﺗﻔﺴ‪，‬ﺮ ﮐﯽ ‪ Ｂ‬ﮐﻪ ‪:‬ګﻌﻨﯽ ﺍﭘﻨﯽ ﺩﻧ‪，‬ﺎ ﻭﺁﺧﺮﺕ ﺍﺗﺎﺭ ﺩﺓ‬
‫ﺍﺱ ﮐ‪％‬ﺠﻮﺭ ﮐﺔ ﭘﺎﺱ ۔ﺍګﺴﺎ ﻣﻌﻠﻮﻡ ﻫﻮﺗﺎ ‪ Ｂ‬ﮐﻪ ﺑﻌﺾ ﺻﻮﻓ‪，‬ﺎءﺍﺱ ﻓﺮﻕ ﮐﻮﻏﻠﻂ ﻗﺮﺍﺭ‬
‫ﺩګﺘﺔ ﺗ‪％‬ﺔ ﺳﻬﻞ ﺑﻦ ﻋﺒﺪﺍﷲ ﺗﻨﺒ‪，‬ﻪ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﺍﻭﺭ ﻧﺼ‪，‬ﺤﺖ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﮐﻬﺘﺎ‪ Ｂ‬ﮐﻪ‬
‫‪:‬ﺳ‪，‬ﺎﻫﯽ ﻭﺳﻔ‪，‬ﺪﯼ ﻣﺤﻔﻮﻅ ﮐﺮﻟﻮګﻌﻨﯽ ﻋﻠﻢ ﮐﻪ ﺟﺲ ﮐﺴﯽ ‪ f‬ﻇﺎ‪ Ｃ‬ﮐﻮ ﭼ‪％‬ﻮﺅﺍ ﻭﻩ‬
‫ﺯﻧﺪګﻖ ‪105Ｂ‬۔‬

‫ﺍﺱ ﮐﺔ ﺑﺎﻭﺟﻮﺩ ‪Ｌ‬ﯽ ګﻪ ﻟﻮﮒ ﺍﭘﻨﺔ ﺍﺱ ﻋﻤﻞ ﺳﺔ ﺑﺎﺯ ﻧﻪ ﺁﺋﺔ ﺍﺱ ﺁګﺖ ‪:‬ﻭﺍﻥ ګﺎﺗﻮﮐﻢ‬
‫ﺍﺳﺎﺭﯼ )ګﻌﻨﯽ(”ﺍﮔﺮ ﻭﻩ ﺗﻤﻬﺎﺭﺓ ﭘﺎﺱ ﻗ‪，‬ﺪﯼ ﺑﻦ ﮐﺮﺁﺋ‪“ Ｓ‬ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﮐﻬﺘﺔ ﻫ‪Ｓ‬‬
‫‪:‬ګﻌﻨﯽ ﮔﻨﺎﻫﻮﺃ ﻣ‪ Ｓ‬ﺇﻭﺑﺔ ﻫﻮﺋﺔ ﺍﻭﺭ ﺁګﺖ ‪:‬ﻭﺍﻟﺠﺎﺭﺍﻟﺠﻨﺐ)ګﻌﻨﯽ(”ﺍﺟﻨﺒﯽ ﻫﻤﺴﺎګﻪ“ﺳﺔ‬
‫ﻧﻔﺲ ﻣﺮﺍﺩ ‪ Ｂ‬ﺣﺘﯽ ﮐﻪ ﺧﻮﺩ ﺳﻬﻞ ﺑﻦ ﻋﺒﺪﺍﷲ ﺳﺔ ﻣﺮﻭﯼ ‪ Ｂ‬ﮐﻪ ﺍﺱ ‪: f‬ﻭﻻ ﺗﻘﺮﺑﺎ ‪＄‬ﺬﻩ‬
‫ﺍﻟﺸﺠﺮۃ )ګﻌﻨﯽ(”ﺗﻢ ﺩﻭﻧﻮﺃ ﺍﺱ ﺩﺭﺧﺖ ﮐﺔ ﻗﺮګﺐ ﻧﻪ ﺟﺎﻧﺎ“ ﮐﯽ ﺗﻔﺴ‪，‬ﺮ ﻣ‪Ｓ‬‬
‫ﮐﻬﺎﮐﻪ‪:‬ګﻬﺎﺃ ﮐ‪％‬ﺎﻧﺎ ﻣﺮﺍﺩﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ګﻪ ﻣﺮﺍﺩ ‪ Ｂ‬ﮐﻪ ﻣ‪，‬ﺮﺓ ﺳﻮﺍ ﮐﺴﯽ ﮐﺎ ﻗﺼﺪ ﻧﻪ ﮐﺮﻧﺎ“۔‬

‫ﺷﺎﻃﺒﯽ‪‬ﻓﺮﻣﺎﺗﺔ ﻫ‪:Ｓ‬ﺍﺱ ﺁګﺖ ﺳﺔ ﻣﺘﻌﻠﻖ ګﻪ ﺩﻋﻮﯼٰ ﻟﻮﮔﻮﺃ ﮐﺔ ﻋﻠﻢ ﮐﺔ ﺧ‪＋‬ﻑ‬

‫‪106Ｂ‬۔‬

‫‪)104‬ﺷﻄﺤﺎﺕ ﺍﻟﺼﻮﻓ‪(195:＆，‬‬
‫‪)105‬ﺗﻠﺒ‪，‬ﺲ ﺍﺑﻠ‪，‬ﺲ‪(325:‬‬
‫‪)106‬ﻣﺤﺎﺳﻦ ﺍﻟﺘﺎﻭګﻞ ﺍﺯ ﻗﺎﺳﻤﯽ‪(1/73:‬‬

‫‪61‬‬
‫ﺍﺑﻮﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺍﻟﺴﻠﻤﯽ ‪ f‬ﺻﻮﻓ‪，‬ﺎءﮐﺔ ﻟﺌﺔ ﺻﻮﻓ‪，‬ﺖ ﮐﯽ ﻃﺮﺯ ﭘﺮ ﺗﻔﺴ‪，‬ﺮ ﻟﮑ‪％‬ﯽ ﺟﻮ‬
‫ﺩﺭﺍﺻﻞ ﺩﻣﺎﻏﯽ ﺧﻠﻞ ‪ Ｂ‬ﺗﻘﺮګﺒﺎً ﺩﻭﺟﻠﺪګﺄ ﻫ‪ Ｓ‬ﮐﺎﺵ ﺍﺱ ‪ f‬ګﻪ ﺗﺤﺮګﻒ ﻧﻪ ﮐﯽ‬
‫ﻫﻮﺗﯽ‪107‬۔‬

‫ﺍﻭﺭ ﺍﻥ ﮐﺎﺷ‪，‬ﺦ ﺳﺮﺍﺝ ﻓﻘﻬﺎءﺩګﻦ ﭘﺮ ﺣﻤﻠﺔ ﮐﺮﺗﺎ ﺗ‪％‬ﺎ ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻥ ﮐﺎﻋﻠﻢ ﻧﻔﺲ ﺳﺔ ﺑﻬﺖ‬
‫ﻗﺮګﺐ ‪ Ｂ‬ﺍﻭﺭ ﻭﻩ ﺗﮑﻠ‪，‬ﻔﯽ ﺍﻣﻮﺭ ﻣ‪ Ｓ‬ﺯﻧﺪﮔﯽ ﻣ‪ Ｓ‬ﺍګﮏ ﺁﺩځ ﺑﺎﺭﺍﻥ ﮐﺔ ﻋﻠﻮﻡ ﮐﺔ ﻣﺤﺘﺎﺝ‬
‫ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ﻭﻩ )ﺻﻮﻓ‪，‬ﺎء(ﻫﻤ‪，‬ﺸﻪ ﺍﻥ ﮐﺔ ﻋﻠﻮﻡ ﮐﺔ ﻣﺤﺘﺎﺝ ﻫﻮﺗﺔ ﻫ‪108Ｓ‬۔‬

‫‪ Ａ‬ګﻪ ﺩګﮑ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﻧﻪ ﺗﻮ ﺻﺤﺎﺑﻪ ﮐﺔ ﮐ‪＋‬ﻡ ﻣ‪ Ｓ‬ﻏﻮﺭ ﻭﺗﺪﺑﺮﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﻧﻪ ﻫﯽ‬

‫ﺗﮑﻠ‪，‬ﻔﯽ ﺍﻣﻮﺭ ﻣ‪ Ｓ‬ﮔﻔﺘﮕﻮ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ﻓﻬﻢ ﺷﺮګﻌﺖ ﮐﺔ ﻟﺌﺔ ﻓﻬﻢ ﻋﺮﺑ‪，‬ﺖ‬
‫ﺿﺮﻭﺭﯼ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻗﺮﺁﻥ ﻋﺮ‪ Ｋ‬ﻣ‪ Ｓ‬ﺍﺗﺮﺍ ‪ Ｂ‬ﺍﻭﺭ ﻗﺮﺁﻥ ﮐﯽ ﺗﻔﺴ‪，‬ﺮ ﺍﻥ ﻣﻌﺎ‪ Y‬ﺳﺔ ﮐﺮﻧﺎ‬
‫ﺟﻮ ﺻﻮﻓ‪，‬ﻪ ﮐﺔ ﺩﻝ ﻣ‪ Ｓ‬ﺧ‪，‬ﺎﻻﺕ ﺁﺗﺔ ﻫ‪ Ｓ‬ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ﺍﺱ ﻃﺮﺡ ﮐﯽ ﺗﻔﺴ‪，‬ﺮ ﺳﻠﻒ‬
‫ﺻﺎﻟﺤ‪，‬ﻦ ﺳﺔ ﻣﻨﻘﻮﻝ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ګﻪ ﺑﺎﻃﻨ‪，‬ﺖ ﺳﺔ ﻣﺸﺎﺑﻬﻪ ‪ Ｂ‬ﺍﻭﺭ ﻓﺮﻕ ﺍﻭﺭ ﺗﻔﺮﻗﻪ ﮐﯽ‬
‫ﺍﺻﻞ ﻭﺟﻪ ﻧﻔﺲ ﻣ‪ Ｓ‬ﺁ‪ f‬ﻭﺍﻟﺔ ﺧ‪，‬ﺎﻻﺕ ﺍﻭﺭ ﻋﺠ‪，‬ﺐ ﻭﻏﺮګﺐ ﺍﺷ‪，‬ﺎءﻫ‪109 Ｓ‬۔‬

‫ﺷﺎﻋﺮ ﻣﺤﻤﺪ ﺍﻗﺒﺎﻝ ‪ f‬ﺍګﮏ ﺻﻮ‪ Ｑ‬ﮐﺎ ﺍﻥ ﺍﺷﻌﺎﺭ ﻣ‪ Ｓ‬ﺧﻮﺏ ﺗﺼﻮﺭ ﭘ‪，‬ﺶ ﮐ‪，‬ﺎ ‪: Ｂ‬‬

‫ﻣﺘﺎﻉ ﺍﻟﺸ‪，‬ﺦ ﻟ‪，‬ﺶ ﺍﻻ ﺍﺳﺎﻃ‪，‬ﺮ ﻗﺪګﻤ＆‬

‫ﺗﺨﻤ‪，‬ﻦ‬ ‫ﮐ‪＋‬ﻣﻪ ﮐﻠﻪ ﻇﻦ ﻭ‬
‫ﺯﻧﺎﺭﯼ‬ ‫ﺣﺘﯽ ﺍﻻﻥ ﺍﺳ‪＋‬ﻣﻪ‬
‫ﻭﺣ‪，‬ﻦ ﺻﺎﺭ ﺍﻟﺤﺮﻡ ﺩګﺮﺍ ﺍﺻﺒﺢ ‪＄‬ﻮ ﻣﻦ ﺑﺮﺍ‪＄‬ﻤﺘﻪ‬

‫‪)107‬ﺍﻟﺘﻔﺴ‪，‬ﺮﻭﺍﻟﻤﻔﺴﺮﻭﻥ ﺍﺯ ﻣﺤﻤﺪ ﺣﺴ‪，‬ﻦ ﺫﻫﺒﯽ‪1/73:‬ﺑﺤﻮﺍﻟﻪ ﺍﻣﺎﻡ ﺫ‪＄‬ﺒﯽ(‬

‫‪)108‬ﺍﻟﻠﻤﻊ‪(36:‬‬
‫‪)109‬ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﺷ‪，‬ﺦ ﺧﻀﺮ ﺣﺴ‪，‬ﻦ ﮐﯽ ﺍﻟﻤﻮﺍﻓﻘﺎﺕ ﭘﺮ ﺗﻌﻠ‪，‬ﻖ‪(36:‬‬

‫‪62‬‬
‫ﺗﺮﺟﻤﻪ‪”:‬ﺷ‪，‬ﺦ )ﺻﻮ‪(Ｑ‬ﮐﺎﺳﺎﺯ ﻭﺳﺎﻣﺎﻥ ﺳﻮﺍﺋﺔ ﭘﺮﺍ‪ Y‬ﮐﻬﺎﻧ‪，‬ﻮﺃ ﮐﺔ ﺍﻭﺭﮐﭽ‪ ＃‬ﻧﻬ‪ Ｓ‬ﺍﺱ ﮐﺎ‬
‫‪ Ｂ‬ﺍﻭﺭ ﺟﺐ ﺣﺮﻡ‬ ‫‪110‬‬
‫ﮐ‪＋‬ﻡ ﻣﺤﺾ ﻇﻦ ﻭﺗﺨﻤ‪，‬ﻦ ‪ Ｂ‬ﺍﺏ ﺗﮏ ﺍﺱ ﮐﺎ ﺍﺳ‪＋‬ﻡ ﺯﻧﺎﺭﯼ*‬
‫ﮐﺴﯽ ﺭﺍﻫﺐ ﮐﯽ ﮐ＂‪，‬ﺎ ﺑﻦ ﺟﺎﺋﺔ ﺗﻮ ﻭﻩ ﺍﺱ ﮐﺎ ﺑﺮﻫﻤﻦ ﺑﻦ ﺟﺎﺋﺔ ﮔﺎ“‪111‬۔‬

‫ﺩﻭﺳﺮﯼ ﺑﺤﺚ‪:‬ﺣﻘ‪，‬ﻘﺖ) ﻃﺮګﻘﺖ (ﻣﺤﻤﺪﯼ‬

‫ﻏﻠﻮ ﮐﯽ ﻭﺍﺩګﻮﺃ ﻣ‪ Ｓ‬ﺳﺔ ﺍګﮏ ﻭﺍﺩﯼ ﻭﻩ ‪Ｌ‬ﯽ ‪ Ｂ‬ﺟﺲ ﻣ‪ Ｓ‬ﺻﻮ‪ Ｑ‬ﻭﺍﻗﻊ ﻫﻮﺋﺔ ﺑﻠﮑﻪ ﻭﻩ‬
‫ﮐﻔﺮ ﮐﯽ ﻭﺍﺩﯼ ‪ Ｂ‬ګﻪ ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﮐﺔ ﻣﺘﻌﻠﻖ ﻏﻠﻮ ﮐﺎ ﺍﻭﺭ ﺻﻮﻓ‪，‬ﺎءﮐﺎ ﺍﻧﻬ‪ Ｓ‬ګﻮﻧﺎ‪Y‬‬
‫ﻓﻠﺴﻔﻪ ﺳﺔ ﻣﺘﺎﺛﺮ ﻫﻮﮐﺮ ﭘﻬﻠﯽ ﻣﺨﻠﻮﻕ ﻗﺮﺍﺭ ﺩګﻨﺔ ﮐﺎ ﺍﻭﺭ ﺍﺱ ﻧﺼﺮﺍﻧ‪，‬ﺖ ﺳﺔ ﻣﺘﺎﺛﺮ‬
‫ﻫﻮ‪ f‬ﮐﺎ ﻋﺠ‪，‬ﺐ ﺍﻣﺘﺰﺍﺝ ‪ Ｂ‬ﺟﻮ ﻋ‪，‬ﺴﯽٰ‪‬ﮐﻮ ﺍﻟٰﻬﯽ ﺻﻔﺎﺕ ﺳﺔ ﻣﺘﺼﻒ ﮐﺮﺗﯽ ‪Ｂ‬۔‬

‫ﺟﺴﺔ ﻭﻩ ﻃﺮګﻘﺖ ﻣﺤﻤﺪﯼ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﺩﺭﺍﺻﻞ ﻭﻩ ﺍﻧﺪ‪，＄‬ﺮﺍ ﻫﯽ ﺍﻧﺪ‪，＄‬ﺮﺍ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺱ‬

‫ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﺑ‪，‬ﻤﺎﺭ ﺧ‪，‬ﺎﻝ ﻭﺍﻭ＠ﻡ ﻫ‪ Ｓ‬ﺟﻦ ﮐﺎ ﻃﺮګﻘﺖ ﮐﯽ ﺗﻌﺮګﻒ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺔ ﺍﻗﻮﺍﻝ ﺍﻭﺭ‬
‫ﺍﺱ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﻥ ﮐﯽ ﮔﻔﺘﮕﻮ ګﻪ ‪Ｌ‬ﯽ ﺧﻔﺎءﮐﺔ ﭘﺮﺩﺓ ﻣ‪ Ｓ‬ﻫ‪ Ｓ‬ﺭﺳﻮﻝ ﺍﷲ‪‬ﭘﻬ‪＋‬‬
‫ﻭﺟﻮﺩ ﺍﻭﺭ ﭘﻬﻠﯽ ﻣﺨﻠﻮﻕ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍګﺴﺔ ﻗﻄﺐ ﻫ‪ Ｓ‬ﺟﻮ ﺍﻭﻝ ﺗﺎ ﺁﺧﺮ ﺗﻤﺎﻡ ﺍﻓ‪＋‬ﮎ ﮐﺎ‬
‫ﺍﻧﻬﯽ ﺳﺔ ﻫﯽ ﺳﺎﺭﺓ ﺭﺍﺯ ﻭﺍﺑﺴﺘﻪ ﻫ‪ Ｓ‬ﺍﻭﺭ ‪ Ｃ‬ﺷﺌﺔ ﺍﻧﻬﯽ ﮐﺔ ﺳﻬﺎﺭﺓ‬ ‫‪112‬‬
‫ﻣﺪﺍﺭ ﻫ‪Ｓ‬‬
‫ﻗﺎﺋﻢ ‪113Ｂ‬۔‬

‫ﻭﻩ ﻋ‪，‬ﻦ ﺍګﻤﺎﻥ ﻫ‪Ｃ Ｓ‬ﺍﻧﺴﺎﻥ ﮐﺔ ﻭﺟﻮﺩ ﮐﺎ ﺳﺒﺐ ﻫ‪114Ｓ‬۔‬

‫‪)110‬ﺯﻧﺎﺭﯼ ﺍﺳ‪＋‬ﻡ ﺳﺔ ﻣﺮﺍﺩ ﺍﻥ ﮐﺎ ﻋ‪，‬ﺴﺎﺋﯽ ﺭﻫﺒﺎﻥ ﺳﺔ ﻣﺘﺎﺛﺮ ﻫﻮﻧﺎ ‪ Ｂ‬ﺟﻮ ﺩﺭﻣ‪，‬ﺎﻥ ﺳﺔ ﻟﻨﮕﯽ ﭘﻬﻨﺎ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ (‬
‫‪)111‬ﺩګﻮﺍﻥ ﺍﺭﻣﻐﺎﻥ ﺣﺠﺎﺯ‪130:‬ﺑﺘﺤﻘ‪，‬ﻖ ﺳﻤ‪，‬ﺮ ﻋﺒﺪﺍﻟﺤﻤ‪，‬ﺪ(‬
‫‪)112‬ﻇﻬﺮ ﺍﻻﺳ‪＋‬ﻡ ‪4/220:‬ﺗﻤﺎﻡ ﺍﻓ‪＋‬ﮎ ﮐﺔ ﻣﺪﺍﺭ ﮐﻮ ﻗﻄﺐ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﺟﻮ ﺍﭘﻨﯽ ﺣﺮﮐﺖ ﻭﺳﮑﻮﻥ ﻣ‪ Ｓ‬ﭘﺎﺋ‪，‬ﺪﺍﺭ ﻫﻮﺍﻭﺭ ‪ Ｃ‬ﻇﺎ‪ Ｃ‬ﻭ ﭘﻮﺷ‪，‬ﺪﻩ ﮐﻮ‬
‫ﭼ‪＋‬ﺭ＠ ﻫﻮګﻪ ﻫﯽ ﺍﻟﻮﻫﯽ ﺣﻘ‪，‬ﻘﺖ ‪ Ｂ‬ﺍﻭﺭ ﻋﻘﻞ ﻓﻌﺎﻝ ﮐﺎ ﻧﻈﺮګﻪ ‪ Ｂ‬ﺟﻮ ګﻮﻧﺎ‪ Y‬ﻓﻠﺴﻔﺔ ﺳﺔ ﻣﺎﺧﻮﺫ ‪(Ｂ‬‬
‫‪＄)113‬ﺬﻩ ‪＄‬ﯽ ﺍﻟﺼﻮﻓ‪ 87:＆，‬ﺑﺤﻮﺍﻟﻪ ﻣﺸ‪，‬ﺶ(‬
‫‪)114‬ﺍﻟﺘﺼﻮﻑ ﺍﺯ ﺯﮐﯽ ﻣﺒﺎﺭﮎ‪(1/233:‬‬

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‫ﮔﻮګﺎ ﺻﻮﻓ‪，‬ﺎء‪ f‬ﺑﺲ ګﻪ ﻧﻪ ﮐ‪，‬ﺎ ﮐﻪ ‪:‬ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﮐﻮ ﻗﺮﺁﻥ ﮐﺮګﻢ ‪ f‬ﺑﺸﺮ ﺭﺳﻮﻝ ﮐﻬﺎ‬
‫‪ Ｂ‬ﺍﻭﺭ ﻭﻩ ﺍﭘﻨﺔ ﺍﻗﻄﺎﺏ ﮐﻮ ﺍﻟٰﻬﯽ ﺻﻔﺎﺕ ﺳﺔ ﻣﺘﺼﻒ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺗﻮ ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﮐﺔ‬
‫ﮐ‪，‬ﺎ ﮐﻬﻨﺔ ﻟﻬٰﺬﺍ ﺍﻧﻬﻮﺃ ‪ f‬ﻃﺮګﻘﺖ ﻣﺤﻤﺪګﻪ ﮐﯽ ﺑﺪﻋﺖ ﻧﮑﺎﻟﯽ ﺍﻭﺭ ﺍﺱ ﻧﻈﺮګﻪ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ‬
‫ﭘﺮ ﻫﯽ ﺑﻮﺣ‪，‬ﺰﯼ ﮐﻬﺘﺎ ‪:Ｂ‬‬

‫ﻓﺎﻧﻤﺎ ﺍﺗﺼﻠﺖ ﻣﻦ ﻧﻮﺭﻩ ‪Ｌ‬ﻢ‬ ‫ﻭﮐﻞ ﺁﯼ ﺍﺗﯽ ﺍﻟﺮﺳﻞ ﺍﻟﮑﺮﺍﻡ ‪Ｌ‬ﺎ‬

‫ﺗﺮﺟﻤﻪ‪”:‬ﻣﺮﺳﻠ‪，‬ﻦ ﺟﺲ ﻗﺪﺭ ﻧﺸﺎﻧ‪，‬ﺎﺃ ﻻﺋﺔ ﻭﻩ ﺍﻥ ﺗﮏ ﺁﭖ ﻫﯽ ﮐﺔ ﻧﻮﺭ ﺳﺔ ﭘﻬﻨﭽ‪“Ｓ‬۔‬

‫ﻟﻮﻻﻩ ‪ Ｐ‬ﺗﺨﺮﺝ ﺍﻟﺪﻧ‪，‬ﺎ ﻣﻦ ﺍﻟﻌﺪﻡ‬ ‫ﻭﮐ‪，‬ﻒ ﺗﺪﻋﻮ ﺍﻟﯽ ﺍﻟﺪﻧ‪，‬ﺎ ﺿﺮﻭﺭۃ ﻣﻦ‬
‫ﺗﺮﺟﻤﻪ‪”:‬ﺍﺱ ﻫﺴﺘﯽ ﮐﯽ ﺿﺮﻭﺭﺕ ﺩﻧ‪，‬ﺎ ﮐﻮ ﮐ‪，‬ﻮﺃ ﻧﻪ ﻫﻮ ﺟﻮ ﺍﮔﺮ ﻧﻪ ﻫﻮﺗﯽ ﺗﻮ ﺩﻧ‪，‬ﺎ ﻋﺪﻡ‬
‫ﺳﺔ ﻭﺟﻮﺩ ﻣ‪ Ｓ‬ﻧﻪ ﺁﺗﯽ“۔‬

‫ﺍﻭﺭ ﺍﺑﻦ ﻧﺒﺎﺗﻪ ﺍﻟﻤﺼﺮﯼ ﮐﻬﺘﺎ ‪:Ｂ‬‬

‫ﻭﻻ ﺯﻣﺎﻥ ﻭﻻ ﺧﻠﻖ ﻭﻻ ﺟﺒﻞ‬ ‫ﻟﻮﻻﻩ ﻣﺎﮐﺎﻥ ﺍﺭﺽ ﻭﻻ ﺍﻓﻖ‬
‫ﺗﺮﺟﻤﻪ‪”:‬ﻭﻩ ﺍﮔﺮ ﻧﻪ ﻫﻮﺗﺔ ﺗﻮﮐﭽ‪ ＃‬ﻧﻪ ﻫﻮﺗﺎ ﻧﻪ ﺯﻣ‪，‬ﻦ ﻧﻪ ﺁﺳﻤﺎﻥ ﻧﻪ ﺯﻣﺎﻥ ﻧﻪ ﺧﻠﻘﺖ ﻧﻪ ﭘﻬﺎﺅ“۔‬

‫ﺟﺒﮑﻪ ﺭﺳﻮﻝ ﺍﷲ‪‬ﺍﭘﻨﯽ ﺍﻣﺖ ﭘﺮ ﻫﻤ‪，‬ﺸﻪ ﻏﻠﻮ ﮐﺎﺧﻮﻑ ﮐ‪％‬ﺎﺗﺔ ﺭ‪ Ｂ‬ﻓﺮﻣﺎګﺎ‪:‬‬

‫ﻻ ﺗﻄﺮﻭ‪ Y‬ﮐﻤﺎ ﺍﻃﺮﺕ ﺍﻟﻨﺼﺎﺭﯼ ﻋ‪，‬ﺴﯽ ﺍﺑﻦ ﻣﺮګﻢ ﺍﻧﻤﺎ ﺍﻧﺎ ﻋﺒﺪﺍﷲ ﻭﺭﺳﻮﻟﻪ۔‬
‫ﻣﺠ‪％‬ﺔ ﺍﺱ ﻗﺪﺭ ﻧﻪ ﭼﺆ‪＄‬ﺎٶ ﺗﻮ ﺟﺲ ﻗﺪﺭ ﻋ‪，‬ﺴﺎﺋ‪，‬ﻮﺃ ‪ f‬ﻋ‪，‬ﺴﯽٰ ﺍﺑﻦ ﻣﺮګﻢ ﮐﻮ ﭼﺆ‪＄‬ﺎګﺎ‬
‫ﺩﺭﺣﻘ‪，‬ﻘﺖ ﻣ‪ Ｓ‬ﺍﷲ ﮐﺎ ﺑﻨﺪﻩ ﺍﻭﺭ ﺍﺱ ﮐﺎ ﺭﺳﻮﻝ ﻫﻮﺃ‪115‬۔‬

‫ﻟ‪，‬ﮑﻦ ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﺎﻃﺮﺯ ﻋﻤﻞ ﺗﻮ ﻏﻠﻮ ﺳﺔ ‪Ｌ‬ﯽ ﺑﺆځ ﮐﺮ ﺷﺮﮎ ﻭﮔﻤﺮﺍﻫﯽ ‪ Ｂ‬ﺍﮔﺮ ﺍګﺴﺎ‬
‫ﻧﻬ‪ Ｓ‬ﺗﻮ ﭘ‪％‬ﺮ ﺷ‪，‬ﺦ ﺩﺑﺎﻍ ﮐﺔ ﺍﺱ ﻗﻮﻝ ﮐﻪ ‪:‬ﺍﮔﺮ ﻧﻮﺭ ﻣﺤﻤﺪ ﮐﻮ ﻋﺮﺵ ﭘﺮ ﺭﮐ‪ ＃‬ﺩګﺎ ﺟﺎﺋﺔ‬
‫ﺗﻮﻭﻩ ﺯﺍﺋﻞ ﻫﻮﺟﺎﺋﺔ ‪116‬۔‬

‫‪)115‬ﺻﺤ‪，‬ﺢ ﺍﻟﺒﺨﺎﺭﯼ(‬
‫‪＄)116‬ﺬﻩ ‪＄‬ﯽ ﺍﻟﺼﻮﻓ‪(87:＆，‬‬

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‫ﺍﻭﺭﺍﺑﻮﺍﻟﻌﺒﺎﺱ ﻣﺮګﺴﯽ ﮐﺔ ﺍﺱ ﻗﻮﻝ ﮐﻪ ‪:‬ﺗﻤﺎﻡ ﺍﻧﺒ‪，‬ﺎءﺭﺣﻤﺖ ﺳﺔ ﭘ‪，‬ﺪﺍﮐ‪，‬ﺔ ﮔﺌﺔ ﺍﻭﺭ‬
‫ﻫﻤﺎﺭﺓ ﻧﺒﯽ ﻋ‪，‬ﻦ ﺭﺣﻤﺖ ﻫ‪ Ｓ‬۔ﺍﷲ ‪ f‬ﻓﺮﻣﺎګﺎ‪:‬ﻭﻣﺎ ﺍﺭﺳﻠﻨٰﮏ ﺍﻻ ﺭﺣﻤ＆ ﻟﻠﻌﺎﻟﻤ‪，‬ﻦ)ګﻌﻨﯽ(‪Ａ‬‬
‫‪ f‬ﺁﭖ ﮐﻮ ﺟﻬﺎﺃ ﻭﺍﻟﻮﺃ ﮐﺔ ﻟﺌﺔ ﺭﺣﻤﺖ ﺑﻨﺎﮐﺮ ‪，Ｌ‬ﺠﺎ‪Ｂ‬۔ﺍﻥ ﺍﻗﻮﺍﻝ ﮐﯽ ﮐ‪，‬ﺎ ﻭﺿﺎﺣﺖ ﮐﯽ‬
‫ﺟﺎﺳﮑﺘﯽ ‪ Ｂ‬ﺁﭖ ﺧﻮﺩ ﻫﯽ ﺍﺱ ﻋﺠ‪，‬ﺐ ﺩﻟ‪，‬ﻞ ﭘﺮ ﻏﻮﺭ ﮐﺮﻟ‪ Ｓ‬۔‬

‫ګﻪ ﺗﻮ ﻧﺼﺮﺍﻧ‪，‬ﺖ ﺳﺔ ﻣﮑﻤﻞ ﻣﻮﺍﻓﻘﺖ ﻫﻮﺋﯽ ﺟﺐ ﻋ‪，‬ﺴﯽٰ‪‬ﻋ‪，‬ﺴﺎﺋ‪，‬ﻮﺃ ﮐﺔ ﻟﺌﺔ ﺍﷲ ﮐﺔ‬

‫ﺑ‪＂，‬ﺔ ﻫ‪ Ｓ‬ﺗﻮ ﭘ‪％‬ﺮ ﺻﻮﻓ‪，‬ﺎءﻃﺮګﻘﺖ ﻣﺤﻤﺪﯼ ﮐ‪，‬ﻮﺃ ﻧﻪ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮګﺄ ګﻪ ﺗﻮ ﺍﻥ ﮐﺔ ﻧﻈﺮګﻪ‬
‫ﻭﺣﺪﺕ ﺍﻟﻮﺟﻮﺩ ﮐﺎ ﻻﺯﻣﯽ ﻧﺘ‪，‬ﺠﻪ ‪117 Ｂ‬۔‬

‫ﺍﻓﺴﻮﺱ ګﻪ ‪ Ｂ‬ﮐﻪ ﺍګﮏ ﻣﺴﺘﺸﺮﻕ ﻧﮑﻠ‪，‬ﻦ ﺟﺐ ﺷﺨﺼ‪，‬ﺖ ﺭﺳﻮﻝ ﮐﯽ ﻣﺘﮑﻠﻢ ﮐ‪＋‬ﻡ‬

‫ﮐﺮﺗﺎ ‪ Ｂ‬ﺗﻮﻏﺎﻟﯽ ﺻﻮﻓ‪，‬ﻪ ﺍﺱ ﻭﻗﺖ ﺍﭘﻨﯽ ﺍﻧﺪ‪，＄‬ﺮ ﻭﺍﺩګﻮﺃ ﻣ‪＂Ｌ Ｓ‬ﮑﺘﺔ ﭘ‪％‬ﺮ ﺭ‪ Ｂ‬ﺗ‪％‬ﺔ‬
‫ﺟﺒﮑﻪ ﻭﻩ ﺑﺎﻟﮑﻞ ﺩﺭﺳﺖ ﻟﮑ‪％‬ﺘﺎ ‪ Ｂ‬ﮐﻪ ‪:‬ﺟﺐ ‪ Ａ‬ﻣﺤﻤﺪ‪ ‬ﮐﯽ ﺷﺨﺼ‪，‬ﺖ ﻗﺮﺁﻥ ﮐﯽ‬
‫ﺭﻭﺷﻨﯽ ﻣ‪ Ｓ‬ﺩګﮑ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺗﻮ‪ Ａ‬ﺍﺱ ﺻﻮﺭﺕ ﺍﻭﺭﺻﻮﻓ‪，‬ﺎءﮐﺎ ﺍﭘﻨﺔ ﺍﻭﻟ‪，‬ﺎءﺳﺔ ﻣﺘﻌﻠﻖ‬
‫ﺗﺼﻮﺭ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﺑﺆﺍ ﻭﺍﺿﺢ ﻓﺮﻕ ﭘﺎﺗﺔ ﻫ‪ Ｓ‬ﻭﻩ ګﻪ ﮐﻪ ﺻﻮ‪ Ｑ‬ﺑﺰﺭﮒ ﺍﻭﺭ ﺷ‪，‬ﻌﻪ ﮐﺎﺍﻣﺎﻡ‬
‫ﻣﻌﺼﻮﻡ ﺩﻭﻧﻮﺃ ﺍﻟٰﻬﯽ ﺻﻔﺎﺕ ﺳﺔ ﻣﺘﺼﻒ ﮐﺌﺔ ﺟﺎﺗﺔ ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ﺭﺳﻮﻝ ﮐﻮ ﻗﺮﺁﻥ ﮐﺮګﻢ‬
‫ﻣ‪ Ｓ‬ﺑﺸﺮ ﮐﻬﺎ ﮔ‪，‬ﺎ ‪118Ｂ‬۔‬

‫ﺗ‪，‬ﺴﺮﯼ ﺑﺤﺚ ‪:‬ﻭﺣﺪﺕ ﺍﺩګﺎﻥ‬

‫ﺻﻮﻓ‪，‬ﺖ ﮐﯽ ﺑﻬﺖ ﺳﯽ ﺧﺮﺍﻓﺎﺕ ﻭﺑﮑﻮﺍﺳ‪，‬ﺎﺕ ﻣ‪ Ｓ‬ﺳﺔ ﺍګﮏ ﻭﺣﺪﺕ ﺍﺩګﺎﻥ ‪Ｌ‬ﯽ ‪Ｂ‬‬
‫ﺟﻮ ﺑ‪，‬ﻤﺎﺭ ﺫﻫﻦ ﮐﯽ ﭘ‪，‬ﺪﺍﻭﺍﺭ‪ Ｂ‬ﺟﺲ ﮐﺎ ﺧ‪，‬ﺎﻝ ګﻪ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺍﻧﺴﺎﻧ‪，‬ﺖ ﮐﺔ ﻫﻤﺪﺭﺩ ﻫ‪Ｓ‬‬
‫ﺟﺒﮑﻪ ﺩﺭﺣﻘ‪，‬ﻘﺖ ﺍﻭﺭﻣﻮﺟﻮﺩﻩ ﺣﺎﻻﺕ ﻫ‪ Ｓ‬ګﻪ ﺑﺆﯼ ﻫﯽ ﺳﻨﮕ‪，‬ﻦ ﻓﮑﺮ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﮐﺎﺋﻨﺎﺕ‬
‫ﻭﺣ‪，‬ﺎﺕ ﺳﺔ ﻣﺘﻌﻠﻖ ﺳﻨﻦ ﺍﻟٰﻬ‪，‬ﻪ ﺳﺔ ﻣﺘﺼﺎﺩﻡ ‪ Ｂ‬ﺟﻦ ﻣ‪ Ｓ‬ﺍګﮏ ﺳﻨﺖ ﺣﻖ ﻭﺑﺎﻃﻞ‬

‫‪)117‬ﺍﻟﺘﺼﻮﻑ ﺍﺯ ﺯﮐﯽ ﻣﺒﺎﺭﮎ(‬

‫‪＄)118‬ﺬﻩ ‪＄‬ﯽ ﺍﻟﺼﻮﻓ‪(85:＆，‬‬

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‫‪،‬ﺧ‪，‬ﺮ ﻭﺷﺮ ﮐﺔ ﺩﺭﻣ‪，‬ﺎﻥ ！ﮑﺮﺍٶ ﮐﯽ ‪Ｌ‬ﯽ ‪ Ｂ‬ﺍﻭﺭ ﺗﻤﺎﻡ ﺍﺩګﺎﻥ ﮐﻮ ﺍګﮏ ﻗﺮﺍﺭ ﺩګﻨﺎ ﺍﺳ‪＋‬ﻣﯽ‬
‫ﺍﻧﻬﺪﺍﻡ ﮐﺎ ﺧﺒ‪，‬ﺚ ﻣﺮﮐﺰ ‪ Ｂ‬ګﺎ ﮐﺴﯽ ﺍګﺴﺔ ﻣﻘﻠﺪ ﮐﯽ ﺑﮑﻮﺍﺱ ‪ Ｂ‬ﺟﻮ ﺍﭘﻨﯽ ﺑﺎﺕ ﮐﯽ‬
‫ﺳﻨﮕ‪，‬ﻨﯽ ﺳﺔ ﻭﺍﻗﻒ ﻧﻪ ﻫﻮ ﻭﮔﺮﻧﻪ ﺍګﮏ ﻣﻮﺣﺪ ﺍﻭﺭ ﻗﺒﺮ ﭘﺮﺳﺖ ﺍﻭﺭ ﺍﷲ ﮐﯽ ﮐﺘﺎﺑﻮﺃ ﮐﺔ‬
‫ﻣﺤﺮﻑ ﺍﻭﺭ ﺍﭘﻨﺔ ﻧﺒ‪，‬ﻮﺃ ﮐﺔ ﻋﺎﺑﺪ ﮐﻮ ﺍګﮏ ﻫﯽ ﮐ‪，‬ﺴﺔ ﻣﺎﻥ ﻟ‪ Ａ Ｓ‬ﮐﺲ ﻃﺮﺡ ﺍګﻤﺎﻥ ﺍﻭﺭ‬
‫ﮐﻔﺮ ﮐﻮ ﮐﺲ ﻃﺮﺡ ﺍګﮏ ﮐﻬﻪ ﺩګﺄ ګﻪ ﺑﺎﺕ ﺍﺑﻦ ﻋﺮ‪ Ｋ‬ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺗ‪＋‬ﻣﺬﻩ ﺟ‪，‬ﺴﺎ ﻋﻘ‪，‬ﺪﻩ‬
‫ﻭﺣﺪﺕ ﺍﻟﻮﺟﻮﺩ ﭘﺮ ﺍګﻤﺎﻥ ﻻ‪ f‬ﻭﺍﻻﻫﯽ ﮐﻬﻪ ﺳﮑﺘﺎ ‪ Ｂ‬ﺟﺲ ﮐﺎ ﻋﻘ‪，‬ﺪﻩ ‪ Ｂ‬ﮐﻪ ﺯﻣ‪，‬ﻦ ﭘﺮ‬
‫ﻣﻮﺟﻮﺩ ‪ Ｃ‬ﺷﺌﺔ ﺻﺤ‪，‬ﺢ ‪ Ｂ‬ﺍﺳﺔ ﮐﻮﺋﯽ ﺟﺪﺍ ﻧﻬ‪ Ｓ‬ﮐﺮﺳﮑﺘﺎ ﺍﻭﺭ ﺍﷲ ﺍﺱ ﺑﺎﺕ ﺳﺔ ﺑﺆﺍ‬
‫ﻭﺳ‪，‬ﻊ ‪ Ｂ‬ﮐﻪ ﮐﻮﺋﯽ ﻣﻌ‪，‬ﻦ ﻋﻘ‪，‬ﺪﻩ ﺍﺱ ﮐﺎ ﺍﺣﺎﻃﻪ ﮐﺮﺓ ﺳﺐ ﺻﺤ‪，‬ﺢ ‪ Ｂ‬ﺟﻬﺎﺃ ﺗﮏ‬
‫ﻋﺬﺍﺏ ﮐﺎ ﺗﻌﻠﻖ ‪ Ｂ‬ﺗﻮ ﻭﻩ ﻋﺬﻭﺑ＆ )ﭼﺎﺷﻨﯽ ( ﺳﺔ ﻣﺸﺘﻖ ‪ 119Ｂ‬۔‬

‫ﺍﺑﻦ ﻋﺮ‪ Ｋ‬ﺷﻌﺮ ﻣ‪ Ｓ‬ﺍﺱ ﻋﻘ‪，‬ﺪﺓ ﮐﯽ ﺗﺮﺟﻤﺎ‪ Y‬ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﮐﻬﺘﺎ ‪:Ｂ‬‬

‫ﻓﻤﺮﻋﯽ ﻟﻐﺰﻻﻥ ﻭﺩګﺮ ﻟﺮ‪＄‬ﺒﺎﻥ‬ ‫ﻟﻘﺪ ﺻﺎﺭ ﻗﻠﺒﯽ ﻗﺎﺑ‪ ＋‬ﮐﻞ ﺻﻮﺭۃ‬
‫ﻭﺍﻟﻮﺍﺡ ﺗﻮﺭﺍۃ ﻭ ﻣﺼﺤﻒ ﻗﺮﺁﻥ‬ ‫ﻭﺑ‪，‬ﺖ ﺍﻻﻭﺛﺎﻥ ﻭﮐﻌﺒ＆ ﻭ ﻃﺎﺋﻒ‬
‫ﺭﮐﺎﺋﺒﻪ ﻓﺎﻟﺤﺐ ﺩګﻨﯽ ﻭﺍګﻤﺎ‪Y‬‬ ‫ﺍﺫګﻦ ﺑﺪګﻦ ﺍﻟﺤﺐ ﺍ‪ Y‬ﺗﻮﺟ‪％‬ﺖ‬

‫ﺗﺮﺟﻤﻪ‪”:‬ﻣ‪，‬ﺮﺍ ﺩﻝ ‪ Ｃ‬ﺻﻮﺭﺕ ﻗﺒﻮﻝ ﮐﺮﻟ‪，‬ﺘﺎ ‪Ｃ Ｂ‬ﻥ ﮐﯽ ﭼﺮﺍﮔﺎﻩ ﻫﻮ ګﺎ ﮐﺴﯽ ﺭﺍﻫﺐ ﮐﯽ‬

‫ﮐ＂‪，‬ﺎ ﺑﺖ ﮐﺪﻩ ﻫﻮ ګﺎ ﻃﺎﺋﻒ ﮐﺎ ﮐﻌﺒﻪ ﺗﻮﺭﺍﺕ ﮐﯽ ﺗﺨﺘ‪，‬ﺎﺃ ﻫﻮﺃ ګﺎ ﻣﺼﺤﻒ ﻗﺮﺁﻥ ﻣ‪Ｓ‬‬
‫ﺩګﻦ ﻣﺤﺒﺖ ﮐﺎ ﻣﺎﻧﻨﺔ ﻭﺍﻻ ﻫﻮﺃ ﺍﺱ ﮐﺔ ﺳﻮﺍﺭ ﺟﻬﺎﺃ ﭼﻠﺔ ﺟﺎﺋ‪ Ｓ‬ﻣﺤﺒﺖ ﻫﯽ ﻣ‪，‬ﺮﺍ ﺩګﻦ‬
‫ﻭﺍګﻤﺎﻥ ‪“ Ｂ‬۔‬

‫ﺍﺱ ﮐﺎ ﺩﻭﺳﺖ ﺍﺑﻦ ﻓﺎﺭﺽ ﮐﺮﮔﺎﺳﺔ ﺍﭘﻨﯽ ﻟﻨﮕﯽ ﺑﻨﺘﺔ ﻭﻗﺖ ﮐﻬﺘﺎ ‪:Ｂ‬‬

‫ﻭﺍﻥ ﺣﻞ ﺑﺎﻻﻗﺮﺍﺭ ﻓ‪％‬ﯽ ﺣﻠﺖ‬ ‫ﻭﻣﺎ ﻋﻘﺪ ﺍﻟﺰﻧﺎﺭ ﺣﮑﻤﺎ ﺳﻮﯼ ګﺪﯼ‬

‫‪＄)119‬ﺬﻩ ﺍﻟﺼﻮﻓ‪(95:＆，‬‬

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 ‫ﻓ‪ ＋‬ﻭﺟﻪ ﻟ‪＋‬ﻧﮑﺎﺭ ﺑﺎﻟﻌﺼﺒ‪＆，‬‬ ‫ﻭﺍﻥ ﺧﺮ ﻟ‪＋‬ﺣﺠﺎﺭ ‪ Ｑ‬ﺍﻟﺒﺪﻋﺎ ﻋﺎﮐﻒ‬

‫ﺗﺮﺟﻤﻪ‪”:‬ﻣ‪，‬ﺮﺓ ＠ﺗ‪ ＃‬ﮐﺔ ﺑﻐ‪，‬ﺮ ﻟﻨﮕﯽ ﮐﯽ ﮔ＂‪％‬ﺎﻥ ﻣﻀﺒﻮﻁ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ﺍﮔﺮ ﻭﻩ ﺛﺎﺑﺖ ﺭﻫﻨﺔ‬
‫ﮐﺔ ﺑﺠﺎﺋﺔ ﮐ‪％‬ﻞ ﺟﺎﺋﺔ ﺗﻮ ＠ﺗ‪Ｌ ＃‬ﯽ ﻫ” ﺟﺎﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﮔﺮ ﻭﻩ ﮐﺴﯽ ﺑﺖ ﮐﺪﺓ ﻣ‪Ｓ‬‬
‫ﭘﺘ‪％‬ﺮﻭﺃ ﮐﺔ ﺳﺎﻣﻨﺔ ﮔﺮﭘﺆﺓ ﺗﻮ ﻭﻩ ﭘﻮﺟﺎ ﮐﺮﺭﻫﯽ ﻫﻮﺗﯽ ‪ Ｂ‬ﻟﻬٰﺬﺍ ﻋﺼﺒ‪，‬ﺖ ﮐﯽ ﺑﻨﺎءﭘﺮ‬
‫ﺍﻧﮑﺎﺭ ﮐﯽ ﮐﻮﺋﯽ ﻭﺟﻪ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﯽ۔“‬

‫ﺑﻌﺾ ﺍﻋﺘﺪﺍﻝ ﭘﺴﻨﺪ ﺍﺑﻦ ﻋﺮ‪ Ｋ‬ﮐﯽ ﮐﺘﺎﺑﻮﺃ ﺳﺔ ﺧﻮﻓﺰﺩﻩ ﺿﺮﻭﺭ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ﺍﺱ ﮐﯽ‬
‫ﺗﮑﻔ‪，‬ﺮ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺍﻗﻮﺍﻝ ﮐﻮ ﮔﻮﻝ ﻣﻮﻝ ﮐﺮﮐﺔ ﭘ‪，‬ﺶ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻥ ﮐﯽ‬
‫ﺗﺎﻭګﻠ‪ Ｓ‬ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ‪ f Ａ‬ﺍﻥ ﻣ‪ Ｓ‬ﺳﺔ ﮐﺴﯽ ﮐﻮ ﺟ‪＋‬ﻝ ﺍﻟﺪګﻦ ﺭﻭﻣﯽ ﮐﺔ ﺍﺷﻌﺎﺭ‬
‫ﺳﺔ ﺭﻭﮐﺘﺔ ﻧﻬ‪ Ｓ‬ﺳﻨﺎ ﺟﺒﮑﻪ ﺍﺳﺔ ﭘﺴﻨﺪ ﮐﺮ‪ f‬ﻭﺍﻟﺔ ﺑﻬﺖ ﻫ‪ Ｓ‬ﺧﺎﺹ ﮐﺮ ﺗﺮﮐﯽ ﺍﻭﺭ ﻫﻨﺪ‬
‫ﻣ‪ Ｓ‬ﺍﺱ ﮐﺎ ﺍګﮏ ﻗﺼ‪，‬ﺪﻩ ﺩﺭﺝ ﺫګﻞ ‪ Ｂ‬ﺍﺱ ﻣ‪ Ｓ‬ﻭﻩ ﺍﭘﻨﺔ ﺍﺳﺘﺎﺩ ﺳﺔ ﻣﺸﺎﺑﻬﺖ ﮐﺮﺗﺔ‬
‫ﻫﻮﺋﺔ ﻟﮑ‪％‬ﺘﺎ ‪: Ｂ‬‬

‫ﺑﻞ ﺍﻧﻈﺮ ﺍﻟﯽ ﺯﻧﺎﺭ ﺯﺍﺭ ﺩﺷﺖ ﺣﻮﻝ ﺧﺼﺮﯼ‬ ‫ﺍﻧﻈﺮ ﺍﻟﯽ ﺍﻟﻌﻤﺎﻣ＆ ﺍﺣﮑﻤﺎ ﻓﻮﻕ ﺭﺍﺳﯽ‬
‫ﻣﺴﻠﻢ ﺍﻧﺎﻭﻟﮑﻨﯽ ﻧﺼﺮﺍ‪ Y‬ﻭﺑﺮ‪＄‬ﻤﯽ ﻭﺯﺭﺩﺍﺷﺘﯽ‬ ‫ﻓ‪ ＋‬ﺗﻨﺎﻋﻨﯽ ﻻ ﺗﻨﺎﻋﻨﯽ‬
‫ﻟ‪，‬ﺲ ﻟﯽ ﺳﻮﯼ ﻣﻌﺒﺪ ﻭﺍﺣﺪ‬ ‫ﺗﻮﮐﻠﺖ ﻋﻠ‪，‬ﮏ ﺍګ‪％‬ﺎﺍﻟﺤﻖ ﺍﻻﻋﻠﯽ‬
‫ﻭﻭﺟ‪％‬ﮏ ﺍﻟﮑﺮګﻢ ﻓ‪，‬ﻪ ﻏﺎګ＆ ﻧﻌﻤﻨﯽ‬ ‫ﻣﺴﺠﺪ ﺍﻭ ﮐﻨ‪，‬ﺴ＆ ﺍﻭ ﺑ‪，‬ﺖ ﺍﺻﻨﺎﻡ‬

‫ﺗﺮﺟﻤﻪ‪”:‬ﭘﮕﺆﯼ ﺩګﮑ‪ ＃‬ﺟﺴﺔ ﻣ‪ Ｓ‬ﺍﭘﻨﺔ ﺳﺮ ﭘﺮ ﻣﻀﺒﻮﻁ ﺑﺎﻧﺪ‪＄‬ﺘﺎ ﻫﻮﺃ ۔ﺑﻠﮑﻪ ﺯﺭﺩﺷﺖ ﮐﯽ‬
‫ﻟﻨﮕﯽ ﺩګﮑ‪ ＃‬ﻣ‪，‬ﺮﺓ ﭘﻬﻠﻮ ﭘﺮ۔ﻧﻪ ﻭﻩ ﻣﺠ‪ ＃‬ﺳﺔ ﺍﻟﮓ ﺭﻩ ﺳﮑﺔ ﻧﻪ ﻭﻩ ﻣﺠ‪ ＃‬ﺳﺔ ﺍﻟﮓ‬
‫ﻫﻮﺳﮑﺔ۔ﻣ‪ Ｓ‬ﻣﺴﻠﻤﺎﻥ ﻫﻮﺃ ﻟ‪，‬ﮑﻦ ﻧﺼﺮﺍ‪،Y‬ﺑﺮﻫﻤﻦ‪،‬ﺯﺭﺩﺷﺖ ‪Ｌ‬ﯽ ﻫﻮﺃ۔ګﺎﺣﻖ ﺍﻋﻠﯽٰ ﺗﺠ‪＃‬‬
‫ﭘﺮ ﻣ‪ Ｓ‬ﺍﻋﺘﻤﺎﺩ ﺭﮐ‪％‬ﺘﺎ ﻫﻮﺃ۔ﻣ‪，‬ﺮﺓ ﻟﺌﺔ ﺍګﮏ ﻫﯽ ﻋﺒﺎﺩﺕ ﮔﺎﻩ ‪ Ｂ‬۔ﻣﺴﺠﺪ ﻫﻮ ګﺎ ﮐﻨ‪，‬ﺴﻪ‬

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‫ګﺎ ﺑﺖ ﮐﺪﻩ۔ﺗ‪，‬ﺮﺍ ﻣﻌﺰﺯ ﭼﻬﺮﻩ ﻣ‪，‬ﺮﯼ ﻟﺬﺗﻮﺃ ﮐﯽ ﺍﻧﺘﻬﺎء‪ Ｂ‬۔ﻧﻪ ﻭﻩ ﻣﺠ‪ ＃‬ﺳﺔ ﺍﻟﮓ ﺭﻩ‬
‫ﺳﮑﺔ ﻧﻪ ﻭﻩ ﻣﺠ‪ ＃‬ﺳﺔ ﺍﻟﮓ ﻫﻮﺳﮑﺔ‪120‬۔‬

‫ګﻬﻮﺩ ﮐﯽ ﻋﺒﺎﺩﺗ‪،Ｓ‬ﻧﺼﺮﺍﻧ‪，‬ﻮﺃ ﮐﯽ ﻟﻨﮕﯽ ﮐﯽ ﮔ＂‪％‬ﺎﻥ ګﺎ ﮐﻤﺮ ﺑﻨﺪځ ﺍﻭﺭ ﻫﻨﺪﻭﺳﺘﺎﻥ ﮐﺔ‬

‫ﻣﻨﺪﺭ ﺍﻭﺭ ﻣﺴﺠﺪګﺄ ګﻪ ﺳﺐ ﺍﻥ ﮐﺔ ﻟﺌﺔ ﺍﷲ ﮐﯽ ﻋﺒﺎﺩﺕ ﮔﺎﻫ‪ Ｓ‬ﻫ‪ Ｓ‬ﭼﺎ‪ Ｂ‬ﻭﻩ ﺟﻬﺎﺃ‬
‫‪Ｌ‬ﯽ ﺟﺎﺋ‪121Ｓ‬۔‬

‫‪ Ａ‬ﺳﺎﺭﺓ ﺻﻮﻓ‪，‬ﺎءﮐﻮ ﺍﺱ ﺑﺪﻋﺖ ﮐﺎ ﺫﻣﻪ ﺩﺍﺭ ﻗﺮﺍﺭ ﻧﻬ‪ Ｓ‬ﺩګﺘﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﺍګﺴﺔ ﺍﻗﻮﺍﻝ‬
‫ﮐﻔﺮ ﻭﺍﻧﺤﺮﺍﻑ ﻭﺿ‪＋‬ﻟﺖ ﻫ‪ Ｓ‬ﺟﻮ ﺻﺮﻑ ﻏﺎﻟﯽ ﺻﻮﻓ‪，‬ﺎءﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ﺗﺼﻮﻑ ﮐﯽ‬
‫ﺍګﺴﯽ ﻫﯽ ﮐﺸﺎﺩﻩ ﺭﺍﻫ‪ Ｓ‬ﺍﺱ ﻃﺮﺡ ﮐﯽ ﺍﻓﮑﺎﺭﮐﺎﺳﺒﺐ ﺑﻨﺘﯽ ﻫ‪ Ｓ‬ﺗﻮ ﺗﻮﺣ‪，‬ﺪ ﺭﺑﻮﺑ‪，‬ﺖ‪،‬ﺍﻭ‬
‫ﺭ ګﻪ ﺑﺎﺕ ﮐﻪ ﺍﷲ ‪ Ｃ‬ﺷﺌﺔ ﮐﺎ ﺭﺏ ﺍﻭﺭ ﻣﺎﻟﮏ ‪ Ｂ‬ﻣ‪ Ｓ‬ﻏﺮﻕ ﻫﻮﺟﺎﻧﺎ ‪،‬ﺍﻭﺭ ﻗﻀﺎءﻭﻗﺪﺭ ﮐﻮ‪Y‬‬
‫ﺟﻮ ﻣﻮﻣﻦ ﻭﮐﺎﻓﺮ ﺩﻭﻧﻮﺃ ﮐﺔ ﻟﺌﺔ ګﮑﺴﺎﺃ ‪ Ｂ‬ﻣ‪ Ｓ‬ﮐ‪％‬ﻮﺟﺎﻧﺎ ﺍﻭﺭ ﺷﺮﻋﯽ ﺍﻣﺮﻭﻧﻬﯽ ﺍﻭﺭ ﺍﻥ‬
‫ﮐﺔ ﻣﻮﻣﻨ‪，‬ﻦ ﺍﻭﺭ ﺗﻮﺣ‪，‬ﺪ ﺍﻟﻮﻫ‪，‬ﺖ ﮐﯽ ﺟﺎﻧﺐ ﺗﻮﺟﻪ ﻧﻪ ﺩګﻨﺎ ﺍﻭﺭ ﻃﺒﻌﯽ ﮐﻠﻤﺎﺕ ﻣ‪Ｓ‬‬
‫ﮐ‪％‬ﻮﺟﺎﻧﺎ ﺟ‪，‬ﺴﺔ ﻣﺤﺒﺖ ﺍﻟٰﻬﯽ ﺍﻭﺭ ﻋﺸﻖ ﺍﻟٰﻬﯽ ﻭﻏ‪，‬ﺮﻩ ﺍﻥ ﺗﻤﺎﻡ ﺍﺳﺒﺎﺏ ‪ f‬ﺍﺑﻮګﺰګﺪ‬
‫ﺑﺴﻄﺎﻣﯽ ﮐﻮ ګﻪ ﮐﻬﻨﺔ ﭘﺮ ﺁﻣﺎﺩﻩ ﮐ‪，‬ﺎ ﺟﺐ ﻭﻩ ګﻬﻮﺩ ﮐﺔ ﻗﺒﺮﺳﺘﺎﻥ ﺳﺔ ﮔﺰﺭﺍ ﺗﻮﮐﻬﻨﺔ ﻟﮕﺎ‬
‫ګﻪ ﻣﻌﺬﻭﺭ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺟﺐ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﻗﺒﺮﺳﺘﺎﻥ ﺳﺔ ﮔﺰﺭﺍ ﺗﻮ ﮐﻬﻨﺔ ﻟﮕﺎ ګﻪ ﺩ‪＄‬ﻮﮐﺔ‬
‫ﻣ‪ Ｓ‬ﭘﺆﺓ ﺭ‪ Ｂ‬ﭘ‪％‬ﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﯽٰ ﺳﺔ ﻣﺨﺎﻃﺐ ﻫﻮﮐﺮ ﮐﻬﻨﺔ ﻟﮕﺎﮐﻪ ﺗ‪，‬ﺮﺓ ﻋﺬﺍﺏ‬
‫ﺩګﻨﺔ ﺳﺔ ﭘﻬﻠﺔ ګﻪ ﺍګﺴﺔ ﺳﺎﻣﺎﻥ ﺗ‪％‬ﺔ ﺟﻦ ﭘﺮ ﻓ‪，‬ﺼﻠﺔ ﺟﺎﺭﯼ ﺭ‪ Ｂ‬ﺗﻮ ﺗﻮﺍﻥ ﺳﺔ ﺩﺭﮔﺰﺭ‬
‫ﮐﺮﺩﺓ ‪122‬۔‬

‫ﮔﻮګﺎ ﻭﻩ ﭼﺎﻫﺘﺎ ‪ Ｂ‬ﮐﻪ ﺍﷲ ﺍﭘﻨﯽ ﺭﺣﻤﺖ ﺟﻨﺲ ﺑﺸﺮ ﭘﺮ ﻧﭽ‪％‬ﺎﻭﺭ ﮐﺮﺩﺓ ﮔﻮګﺎ ﻭﻩ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﯽٰ ﺳﺔ ﺯګﺎﺩﻩ ﺍﺱ ﮐﺔ ﺑﻨﺪﻭﺃ ﮐﺔ ﻟﺌﺔ ﺭﺣ‪，‬ﻢ ﺑﻦ ﺭ＠ ‪ Ｂ‬۔ﺍﺳﯽ ﻗﺒ‪，‬ﻞ ﮐﺔ ﮐﭽ‪＃‬‬

‫‪)120‬ﻣﺠﻠ＆ ﺍﻟﻌﺮﻭۃ ﺍﻟﻮﺛﻘﯽ ﺷﻤﺎﺭﻩ ﻧﻤﺒﺮ ‪61،1403‬ﻫﺠﺮﯼ ﺯګﺮ ﺍﺩﺍﺭﺍﺕ ﻋﺒﺪﺍﻟﺤﮑ‪，‬ﻢ ﺍﻟﻄ‪，‬ﺒﯽ(‬
‫‪＄)121‬ﺬﻩ ‪＄‬ﯽ ﺍﻟﺼﻮﻓ‪(＆，‬‬
‫‪)122‬ﺗﺎﺭګﺦ ﺍﻟﺘﺼﻮﻑ‪(28:‬‬

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‫ﺍﻗﻮﺍﻝ ﺍﻣ‪，‬ﺮ ﺷ‪，‬ﮑﺐ ﺍﺭﺳ‪＋‬ﻥ ‪ f‬ﺍﺣﻤﺪ ﺷﺮګﻒ ﺍﻟﺴﻨﻮﺳﯽ‪ 123‬ﺳﺔ ﻧﻘﻞ ﮐﺌﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﺱ‬
‫ﮐﺎ ﭼﭽﺎ ﺍﺳﺘﺎﺫ ﻣﻬﺪﯼ ﺍﺱ ﺳﺔ ﮐﻬﺎ ﮐﺮﺗﺎ ﺗ‪％‬ﺎ ﮐﺴﯽ ﮐﻮ ﺣﻘ‪，‬ﺮﻧﻪ ﺟﺎﻧﻨﺎ ﻧﻪ ﻣﺴﻠﻤﺎﻥ ﮐﻮ ﻧﻪ‬
‫ﻋ‪，‬ﺴﺎﺋﯽ ﮐﻮ ﻧﻪ ګﻬﻮﺩﯼ ﮐﻮ ﻧﻪ ﮐﺎﻓﺮ ﮐﻮ ﮐﻪ ﺷﺎګﺪ ﻭﻩ ﺍﭘﻨﯽ ﺫﺍﺕ ﻣ‪ Ｓ‬ﺍﷲ ﮐﺔ ＠ﺃ ﺗﺠ‪＃‬‬
‫ﺳﺔ ﺯګﺎﺩﻩ ﺍﻓﻀﻞ ﻫﻮﮐ‪，‬ﻮﻧﮑﻪ ﺗﺠ‪％‬ﺔ ﺍﭘﻨﺔ ﺧﺎﺗﻤﺔ ﮐﺎ ﻋﻠﻢ ﻧﻬ‪124Ｓ‬۔‬

‫ﺷ‪，‬ﺦ ﺳﻨﻮﺳﯽ ﮐﺎ ګﻪ ﮐ‪＋‬ﻡ ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺟﺐ ‪ Ａ‬ﮐﺎﻓﺮ ﮐﯽ ﺗﺤﻘ‪，‬ﺮ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺗﻮ‬
‫ﺩﺭﺍﺻﻞ ﺍﺱ ﮐﺔ ﮐﻔﺮ ﮐﺔ ﺑﻨﺎءﭘﺮﺍګﺴﺎ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺟﺐ ﻭﻩ ﻣﺴﻠﻤﺎﻥ ﻫﻮﺟﺎﺋﺔ ﺗﻮ ﺍﺱ‬
‫ﮐﺔ ﺍﺳ‪＋‬ﻡ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺍﺱ ﮐﺎ ﺍﺣﺘﺮﺍﻡ ﮐﺮﺗﺔ ﻫ‪ Ａ Ｓ‬ﻇﺎ‪ Ｃ‬ﮐﺔ ﭘﺎﺑﻨﺪ ﻫ‪ Ｓ‬ﺍﺱ ﻣ‪Ｓ‬‬
‫ﺻﻮﻓ‪，‬ﺖ ﮐﺎﺍﺛﺮ ﻭﺍﺿﺢ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﻣ‪ Ｓ‬ﺍﺳﺔ ﺍﻥ ﻟﻮﮔﻮﺃ ﻣ‪ Ｓ‬ﻧﻬ‪ Ｓ‬ﺳﻤﺠ‪％‬ﺘﺎ ﺟﻮ ﻭﺣﺪﺕ‬
‫ﺍﻟﻮﺟﻮﺩ ﮐﺔ ﻗﺎﺋﻞ ﻫ‪ Ｓ‬۔‬

‫ګﻪ ﻋﻘ‪，‬ﺪﻩ ﺍﻥ ﻣﺎﺳﻮ‪ Y‬ﺍﻓﮑﺎﺭ ﺳﺔ ﻣﺸﺎﺑﻪ ‪ Ｂ‬ﺟﻮ ﻭﺣﺪﺕ ﺍﻧﺴﺎ‪ Y‬ﺍﻭﺭ ﺍﺧﺘ‪＋‬ﻑ ﻣﺬﻫﺐ‬
‫ﮐﺔ ﺳﺒﺐ ﺗﺮﮎ ﺍﺧﺘ‪＋‬ﻑ ﮐﯽ ﺩﻋﻮﺕ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ‪ Ｃ‬ﺍګﮏ ﺍﭘﻨﺎ ﺩګﻦ ﻭﻣﺬﻫﺐ ﻭﻋﻘ‪，‬ﺪﻩ‬
‫ﭼ‪％‬ﻮﺅ ﺩﺓ ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻧﺴﺎﻧ‪，‬ﺖ ﮐﺔ ﻧﺎﻃﺔ ‪ Ａ‬ﺳﺐ ﺍګﮏ ﻫ‪ Ｓ‬ګﻪ ﺧﺒ‪，‬ﺚ ﺩﻋﻮﺕ ‪ Ｂ‬ﺟﻮ‬
‫ﺑﻈﺎ‪ Ｃ‬ﺑﺆﯼ ﺁﺳﻮﺩﻩ ﺣﺎﻝ ‪ Ｂ‬ﻣﮕﺮ ﺩﺭﭘﺮﺩﻫﻮﻟﻨﺎ ﮎ ‪ Ｂ‬۔‬

‫ﭼﻮﺗ‪％‬ﯽ ﺑﺤﺚ‪:‬ﺍﻭﻟ‪，‬ﺎءﺍﻭﺭ ﮐﺮﺍﻣﺎﺕ‬

‫ﺍﻭﻟ‪，‬ﺎءﺍﻭﺭﺍﻥ ﮐﯽ ﮐﺮﺍﻣﺎﺕ ﮐﺔ ﻋﻨﻮﺍﻥ ﭘﺮ ﺻﻮﻓ‪，‬ﺖ ﻫﻤ‪，‬ﺸﻪ ﻣﻮﺿﻮﻉ ﺑﺤﺚ ﺭﻫﯽ ‪ Ｂ‬ﺍﺱ‬
‫ﺳﺔ ﻣﺘﻌﻠﻖ ﮐﺘﺎﺏ ﻭﺳﻨﺖ ﮐﯽ ﺗﻌﻠ‪，‬ﻤﺎﺕ ﭘ‪，‬ﺶ ﮐﺮ‪ f‬ﺳﺔ ﻗﺒﻞ ﻭﻟﯽ ﮐﯽ ﺗﻌﺮګﻒ ﺍﻭﺭ ﺍﺱ‬
‫ﻟﻔﻆ ﮐﯽ ﺍﺭﺗﻘﺎﺋﯽ ﺣ‪，‬ﺜ‪，‬ﺖ ﺍګﮏ ﺍﺻﻄ‪＋‬ﺡ ﮐﺔ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﮐﺔ ﻣﺘﻌﻠﻖ ﮔﻔﺘﮕﻮ ﮐﺮﻧﺎ‬
‫ﺿﺮﻭﺭﯼ ‪ Ｂ‬ﺍﺱ ﮐﺔ ﺑﻌﺪ ‪ Ａ‬ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﺍﻭﺭﻧﺎﻗﺎﺑﻞ ﻗﺒﻮﻝ ﮐﺮﺍﻣﺎﺕ ﮐﺔ ﻣﺘﻌﻠﻖ ﮔﻔﺘﮕﻮ‬

‫‪123‬ګﻪ‪:‬ګﻪ ﺳﻨﻮﺳﯽ ﺗﺤﺮګﮏ ﮐﺎ ﻟ‪，‬ﺈﺭ ﺗ‪％‬ﺎ ﺟﻮ ﻟ‪，‬ﺒ‪，‬ﺎ ﻣ‪ Ｓ‬ﺁﺝ ﮐﻞ ﻇﺎ‪ Ｂ Ｃ‬ﺍﻥ ﮐﺔ ﻧﻈﺮګﺎﺕ ﺍ！ﺎﻟ‪，‬ﻦ ﺍﺳﺘﻌﻤﺎﺭ ﮐﺔ ﺧ‪＋‬ﻑ ﻫ‪Ｓ‬‬
‫‪)124‬ﺣﺎﺿﺮ ﺍﻟﻌﺎ‪ Ｐ‬ﺍﻻﺳ‪＋‬ﻣﯽ‪(2/164:‬‬

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‫ﮐﺮګﺄ ﮔﺔ ۔ﺍﻣﺎﻡ ﺷﻮﮐﺎ‪ Y‬ﮐﯽ ﮐﺘﺎﺏ” ﻧﻈﺮ ﺍﻟﻮﻟﯽ ﻋﻠﯽ ﺣﺪګﺚ ﺍﻟﻮﻟﯽ “ﺳﺔ ﻭﻟﯽ ﮐﺔ‬
‫ﻣﺘﻌﻠﻖ ﺑﺤﺚ ﮐﺎ ﺍګﮏ ﻣﺨﺘﺼﺮ ﺣﺼﻪ ﺩﺭﺝ ﺫګﻞ ‪: Ｂ‬‬

‫”ﻟﻐﺖ ﻣ‪ Ｓ‬ﻗﻠﯽ ﻗﺮګﺒﯽ ﺍﻭﺭ ﻣﻘﺮﺏ ﮐﻮ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻭﻻګﺖ ﻋﺪﺍﻭﺕ ﮐﯽ ﺿﺪ ﮐﻮ‬
‫ﻭﻻګﺖ ﮐﺎ ﺍﺻﻞ ﻣﻌﻨﯽ ﻣﺤﺒﺖ ﺍﻭﺭ ﻗﺮګﺐ ﻫﻮﻧﺎ ‪ Ｂ‬ﺍﻭﻟ‪，‬ﺎءﺍﷲ ﺳﺔ ﺧﺎﺹ ﻣﻮﻣﻦ ﻣﺮﺍﺩ‬
‫ﻫ‪ Ｓ‬ﺍﷲ ﺳﺒﺤﺎﻧﻪ ‪ f‬ﺍﻥ ﺍﻭﻟ‪，‬ﺎءﮐﯽ ﻭﺿﺎﺣﺖ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﻓﺮﻣﺎګﺎ‪:‬‬

‫‪) ∩∉⊂∪ šχθà)−Gtƒ (#θçΡ%Ÿ2uρ (#θãΖtΒ#u šÏ%©!$#‬ګﻮﻧﺲ‪(63:‬‬

‫)ﺍﻭﻟ‪，‬ﺎءﺍﷲ ﺟﻦ ﭘﺮ ﺧﻮﻑ ﻫﻮﮔﺎﻧﻪ ﻏﻢ ګﻪ (ﻭﻩ ﻟﻮﮒ ﻫ‪ Ｓ‬ﺟﻮ ﺍګﻤﺎﻥ ﻻﺋﺔ ﺍﻭﺭ ﭘﺮﻫ‪，‬ﺰﮔﺎﺭ‬
‫ﻫ‪ Ｓ‬۔‬

‫ګﻌﻨﯽ ﺟﻦ ﭘﺮ ﺍګﻤﺎﻥ ﻻﻧﺎﻭﺍﺟﺐ ‪ Ｂ‬ﺍﺱ ﭘﺮ ﺍګﻤﺎﻥ ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺟﺲ ﻧﺎﻓﺮﻣﺎ‪ Y‬ﺳﺔ‬

‫ﭘﺮﻫ‪，‬ﺰ ﮐﺮﻧﺎ ﻭﺍﺟﺐ ‪ Ｂ‬ﺍﺱ ﺳﺔ ﭘﺮﻫ‪，‬ﺰ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬۔‬

‫ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﻓﺮﻣﺎﺗﺔ ﻫ‪”: Ｓ‬ﻭﻟﯽ ﮐﻮ ﻭﻟﯽ ﺍﺱ ﻟﺌﺔ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺍﻣﻮﺭ ﺍﻃﺎﻋﺖ ﮐﻮ‬
‫ﺩﺭﺳﺖ ﺭﮐ‪％‬ﺘﺎ ‪ Ｂ‬ګﻌﻨﯽ ﺍﻥ ﮐﯽ ﺍﺗﺒﺎﻉ ﮐﺮﺗﺎ ‪ Ｂ‬ګﻬﯽ ﻭﻩ ﻣﻌﻨﯽ ‪ Ｂ‬ﺟﺲ ﮐﺎ ﻣﺪﺍﺭ ﻣﺤﺒﺖ‬
‫ﻗﺮﺏ ﺍﻭﺭ ﻧﺼﺮﺕ ﭘﺮ ‪ Ｂ‬ﺟﻮ ﻣﻌﻨﯽ ﻗﺮﺁﻥ ﮐﺮګﻢ ﻣ‪ Ｓ‬ﻭﺍﺭﺩ ﻟﻔﻆ ﻭﻟﯽ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻣﺸﺘﻘﺎﺕ‬
‫ﮐﯽ ﻣﺮﺍﺩ ‪ Ｂ‬ﺧﻮﺍﻩ ﺍﻭﻟ‪，‬ﺎءﺍﷲ ﮐﯽ ﻧﺴﺒﺖ ﺳﺔ ﻫﻮ ګﺎ ﺍﻋﺪﺍءﺍﷲ ﮐﯽ ﻧﺴﺒﺖ ﺳﺔ ﭼﻨﺎﻧﭽﻪ‬
‫ﻫﻤﺎﺭﺓ ﻟﺌﺔ ﺟﺎﺋﺰ ﻧﻬ‪ Ｓ‬ﮐﻪ ‪ Ａ‬ﺍﺻﻄ‪＋‬ﺡ ﮐﻮ ﻗﺮﺁﻥ ﮐﺔ ﺑ‪，‬ﺎﻥ ﮐﺮﺩﻩ ﺍﻭﺭ ﻣﻘﺮﺭ ﮐﺮﺩﻩ ﻣﻌﻨﯽ‬
‫ﺳﺔ ﺧﺎﺭﺝ ﮐﺮﺩګﺄ ۔‬

‫ﺍﺑﻦ ﺣﺠﺮ ﻋﺴﻘ‪ Y＋‬ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ﺍﷲ ﮐﺔ ﻭﻟﯽ ﺳﺔ ﻭﻩ ﺷﺨﺺ ﻣﺮﺍﺩ ‪ Ｂ‬ﺟﻮ ﻋﺎ‪ Ｐ‬ﺑﺎﷲ‬
‫ګﻌﻨﯽ ﺍﷲ )ﮐﯽ ﺫﺍﺕ ﻭﺻﻔﺎﺕ(ﮐﺎ ﻋﻠﻢ ﺭﮐ‪％‬ﻨﺔ ﻭﺍﻻ ﻫﻮ ﺍﻭﺭ ﻫﻤ‪，‬ﺸﻪ ﺍﺱ ﮐﯽ ﺍﻃﺎﻋﺖ ﻣ‪Ｓ‬‬
‫ﻟﮕﺎﺭ‪“ Ｂ‬ګﻪ ﻟﻔﻆ ﺍﺱ ﻣﻌﻨﯽ ﻣ‪ Ｓ‬ﺍﺳﺘﻌﻤﺎﻝ ﺭ＠ ﺗﺎﺁﻧﮑﻪ ګﻪ ﺷ‪，‬ﻌﻪ ﺍﻭﺭ ﺻﻮﻓ‪，‬ﻪ ﻣ‪ Ｓ‬ﺭﺍﺋﺞ ﻫﻮﺍ‬
‫ﺍﻭﺭ ﺍﻧﻬﻮﺃ ‪ f‬ﺍﺳﺔ ﺍﭘﻨﺎ ﺍﻣﺎﻡ ﺍﻭﺭ ﺷ‪，‬ﺦ ﮐﺔ ﻟﺌﺔ ﺩګﮕﺮﻣﻌﻨﻮﺃ ﻣ‪ Ｓ‬ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮﻧﺎ ﺷﺮﻭﻉ‬

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‫ﮐﺮﺩګﺎ ﺟﻮ ﮐﻪ ﻏ‪，‬ﺮ ﺍﺳ‪＋‬ﻣﯽ ﻫ‪ Ｓ‬ﭼﻨﺎﻧﭽﻪ ګﻪ ﺍګﮏ ﺧﺎﺹ ﻃﺒﻘﺔ ﻣ‪ Ｓ‬ﻣﺤﺼﻮﺭ ﻫﻮﮐﺮﺭﻩ‬
‫ﮔ‪，‬ﺎ ﺟﺒﮑﻪ ﺍﺱ ﺳﺔ ﻗﺒﻞ ‪ Ｃ‬ﺍﺱ ﺑﻨﺪﺓ ﮐﺔ ﻟﺌﺔ ﺩﺭﺳﺖ ﺗ‪％‬ﺎ ﺟﻮ ﺍﷲ ﮐﺔ ﺩګﻦ ﮐﯽ ﮐﺴﯽ‬
‫‪Ｌ‬ﯽ ﻃﺮﺡ ﻣﺪﺩ ﮐﺮﺗﺎ ﻫﻮﺳﺐ ﺳﺔ ﭘﻬﻠﺔ ﺍﺱ ﮐﺔ ﻣﻌﻨﯽ ﻣ‪ Ｓ‬ﺗﺒﺪګﻠﯽ ﺷ‪，‬ﻌﻪ ‪ f‬ﮐﯽ ﺍﻭﺭ‬
‫ﺍﺳﺔ ﺍﻣ‪，‬ﺮ ﺍﻟﻤﻮﻣﻨ‪，‬ﻦ ﻋﻠﯽ ﺑﻦ ﺍ‪ Ｋ‬ﻃﺎﻟﺐ‪‬ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺁﻝ ﺍﻭﻻﺩ ﮐﺔ ﻟﺌﺔ ﺍﺳﺘﻌﻤﺎﻝ ﮐ‪，‬ﺎ‬
‫ﮐﻪ ﻭﻩ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﻧﺴﻞ ﻋﺮﺵ ﮐﺔ ﻧ‪，‬ﭽﺔ ﮐﯽ ﻣ＂ﯽ ﺳﺔ ﺑﻨﺎﺋﺔ ﮔﺌﺔ ﻧﻮﺭﺍ‪ Y‬ﺑﺸﺮ ﻫ‪ Ｓ‬ﭘ‪％‬ﺮ‬
‫ﺍﺱ ﻣ‪ Ｓ‬ﺷ‪，‬ﻌﻪ ﺍﻭﺭ ﺻﻮﻓ‪，‬ﺎء‪ f‬ﻋﻠﻢ ﻟﺪ‪ Y‬ﮐﺎ ﺍﺿﺎﻓﻪ ﮐﺮﻟ‪，‬ﺎ ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻥ ﮐﺎ ﻋﻘ‪，‬ﺪﻩ ‪ Ｂ‬ﮐﻪ‬
‫ﻋﻠﯽ ﺑﻦ ﺍ‪ Ｋ‬ﻃﺎﻟﺐ ‪ f‬ﺭﺳﻮﻝ ﺍﷲ‪‬ﺳﺔ ﺍﻟﮓ ﻋﻠﻢ ﺣﺎﺻﻞ ﮐ‪，‬ﺎ ﺗ‪％‬ﺎ ۔‬

‫ﺻﻮ‪ Ｑ‬ﻗﺸ‪，‬ﺮﯼ ﮐﺎ ﺧ‪，‬ﺎﻝ ‪ Ｂ‬ﮐﻪ‪”:‬ﻭﻟﯽ ﮐﯽ ﺳﺐ ﺳﺔ ﺑﺆﯼ ﮐﺮﺍﻣﺖ ګﻪ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﻣﻌﺼﻮﻡ‬

‫ﻋﻦ ﺍﻟﺨﻄﺎءﻫﻮﺗﺎ ‪“Ｂ‬۔‬

‫ﺻﻮﻓ‪，‬ﺎء‪ f‬ﺍﺱ ﻋﻘ‪，‬ﺪﺓ ﻣ‪ Ｓ‬ﺷ‪，‬ﻌﻪ ﮐﯽ ﺗﻘﻠ‪，‬ﺪ ﮐﯽ ‪ Ｂ‬ﻭﻩ ‪Ｌ‬ﯽ ﺍﭘﻨﺔ ﺍﺋﻤﻪ ﮐﻮ ﻣﻌﺼﻮﻡ ﻋﻦ‬
‫ﺍﻟﺨﻄﺎءﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺻﻮﻓ‪，‬ﺎءﮐﺒ‪％‬ﯽ ﺍﺳﺔ ﺣﻔﻆ ﺳﺔ ‪Ｌ‬ﯽ ﺗﻌﺒ‪，‬ﺮ ﮐﺮﺗﺔ ﻫ‪Ｓ‬۔‬

‫ﮐ‪＋‬ﺑﺎﺯﯼ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ‪”:‬ﺍﭘﻨﺔ ﺍﻧﺒ‪，‬ﺎءﮐﯽ ﻋﺼﻤﺖ ﺍﻭﺭ ﺍﻭﻟ‪，‬ﺎءﮐﯽ ﺣﻔﺎﻇﺖ ﻣ‪ Ｓ‬ﺍﷲ ﮐﺔ‬
‫ﻃﻮﺭ ﻃﺮګﻘﺔ ‪“....‬ﻭﻟﯽ ﮐﺎ ﺳﺐ ﺳﺔ ﺑﻠﻨﺪ ﺭﺗﺒﻪ ﺻﻮﻓ‪，‬ﺎءﮐﺔ ﻧﺰﺩګﮏ ﻓﻨﺎء‪ Ｂ‬ګﻪ ﻭﻻګﺖ ﮐﺎ‬
‫ﺩﺭﻭﺍﺯﻩ ﻭﻣﻘﺎﻡ ‪Ｂ‬۔‬

‫ﺍﺑﻦ ﻋﺮ‪ Ｋ‬ﮐﺔ ﻧﺰﺩګﮏ ﻓﻨﺎءﮐﺔ ﻣﺮﺍﺗﺐ ﻫ‪ Ｓ‬ﺍګﮏ ﻣﺮﺗﺒﻪ ﻭﻻګﺎګﺖ ﺧﺎﻗﻪ ﮐﺎ ‪Ｌ‬ﯽ ‪ Ｂ‬ﺍ ﺱ‬
‫ﺳﺔ ﻭﺭﺍﺛﺖ ﻣﺮﺍﺩ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻭﻟ‪，‬ﺎءﺍﷲ ﺳﺔ ﺇﺍﺋ‪，‬ﺮګﮑ” ﻋﻠﻢ ﺳ‪，‬ﮑ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺍګﮏ ﻭﻟﯽ‬
‫ﺍﺑﻦ ﻋﺮ‪ Ｋ‬ﮐﺔ ﻧﺰﺩګﮏ ﺍﻧﺒ‪，‬ﺎءﺳﺔ ﺍﻓﻀﻞ ﻫﻮﺗﺎ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻭﻩ ﺫﻭﻕ ﻭﺍﻟﺔ ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ‬
‫ﻋﻠﻢ ﻭﺟﻮﺩ ﺍﻭﺭ ﺍﺳﺮﺍﺭ ﺗﻘﺪګﺮ ﺳﺔ ﻭﺍﻗﻒ ﻫﻮﺗﺔ ﻫ‪Ｓ‬۔‬

‫ﻭﻻګﺖ ﮐﺎ ګﻪ ﺭﻧﮓ ﺻﻮﻓ‪，‬ﺎﻧﻪ ﻣﻔﻬﻮﻡ ‪ Ｂ‬ﺟﺒﮑﻪ ﻗﺮﺁﻥ ﮐﺮګﻢ ﻣ‪ Ｓ‬ﻭﻟﯽ ﺍګﮏ ﻣﺜﺒﺖ‬
‫ﺷﺨﺼ‪，‬ﺖ ﮐﺎ ﺣﺎﻣﻞ ﻫﻮﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﺩګﻦ ﺳﺔ ﻣﺘﻌﻠﻖ ‪ Ｃ‬ﺣﮑﻢ ﻭﻧﻬﯽ ﮐﺎ ﭘﺎﺑﻨﺪ ﻫﻮﺗﺎ ‪ Ｂ‬ﻧ‪，‬ﺰ‬

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‫ﺻﺤﺎﺑﻪ ﺍﻭﺭ ﺗﺎﺑﻌ‪，‬ﻦ ﺍﻭﺭ ﻋﻠﻤﺎءﻋﺎﻣﻠ‪，‬ﻦ ﺍﺱ ﻟﻔﻆ ﮐﺔ ﺯګﺎﺩﻩ ﻣﺴﺘﺤﻖ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺱ ﺣﺪګﺚ‬
‫ﮐﺔ ﻣﮑﻤﻞ ﻣﺼﺪﺍﻕ ﻫ‪ Ｓ‬ﺟﺲ ﻣ‪ Ｓ‬ﺍﷲ ﺗﻌﺎﻟﯽٰ ‪ f‬ﻓﺮﻣﺎګﺎ ﮐﻪ ‪”:‬ﺟﻮ ﻣ‪，‬ﺮﺓ ﻭﻟﯽ ﺳﺔ ﺑﻐﺾ‬
‫ﺭﮐ‪％‬ﺔ ﻣ‪ Ｓ‬ﺍﺱ ﺳﺔ ﺍﻋ‪ ＋‬ﻥ ﺟﻨﮓ ﮐﺮﺗﺎ ﻫﻮﺃ“ﺟﺒﮑﻪ ﺻﻮﻓ‪，‬ﺎءﺍﺱ ﻃﺮګﻖ ﮐﺔ ﺑﺮﻋﮑﺲ‬
‫ﻃﺮګﻘﺔ ﻭﻻګﺖ ﮐﺎﺣﺼﻮﻝ ﻣﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻥ ﮐﯽ ﺭګﺎﺿﺘﻮﺃ ﮐﺎ ﻣﻘﺼﺪ ﺍﷲ ﮐﯽ‬
‫ﻣﻌﺮﻓﺖ ‪ Ｂ‬ګﺎ ﭘ‪％‬ﺮ ﻓﻨﺎءﺟﺒﮑﻪ ﺍﷲ ﮐﯽ ﻣﻌﺮﻓﺖ ﺍ‪ Ｈ‬ﺍګﻤﺎﻥ ﮐﯽ ﺷﺎﻥ ‪ Ｂ‬ﺍﻭﺭ ﻓﻄﺮﯼ‬
‫ﻣﻌﺮﻓﺖ ‪ Ｂ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﻫﻤ‪ Ｓ‬ﻗﺮﺁﻥ ﺑﺘﺎﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﻋﻤﻞ ﺻﺎ‪ Ｏ‬ﻣ‪ Ｓ‬ګﻪ ﻭﺻﻒ ‪ Ｂ‬ﮐﻪ ﺍﺱ ﮐﺔ‬
‫ﻋﺎﻣﻞ ﮐﻮ ﺍﷲ ﭘﺴﻨﺪ ﮐﺮ‪ f‬ﻟﮕﺘﺎ ‪ Ｂ‬ﺟﺒﮑﻪ ﺻﻮﻓ‪，‬ﺎءﮐﺎ ﻓﻨﺎءﺍﻧﻬ‪ Ｓ‬ﺍﺗﺤﺎﺩ ﺍﻭﺭ ﺣﻠﻮﻝ ﮐﺔ ﮐﻔﺮ‬
‫ﻣ‪ Ｓ‬ﻣﺒﺘ‪＋‬ﮐﺮﺗﺎ‪ Ｂ‬ﺗﻮ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﺎ ﻃﺮګﻖ ﻭﻻګﺖ ﻧﺴﺒﺘﺎً ﺁﺳﺎﻥ ‪ Ｂ‬ﺍﻭﺭ ‪ Ｃ‬ﺍګﮏ ﮐﺔ ﻟﺌﺔ‬
‫‪ Ｂ‬ﺍﻭﺭ ﺍ ﺱ ﻃﺮګﻖ ﮐﯽ ﺍﺑﺘﺪﺍءﻫﯽ ﺍﷲ ﺍﻭﺭ ﺍ ﺱ ﮐﺔ ﺑﻨﺪﻭﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻣﺤﺒﺖ ﺳﺔ ﻫﻮﺗﯽ‬
‫‪ Ｂ‬ﺟﺒﮑﻪ ﺻﻮﻓ‪，‬ﺖ ﮐﺎ ﻃﺮګﻖ ﻭﻻګﺖ ﻧﻪ ﺻﺮﻑ ﻣﺸﮑﻞ ﺑﻠﮑﻪ ﻣﻮﺭﻭﺛﯽ ‪ Ｂ‬ﻣﺮګﺪ ﮐﺔ ﻟﺌﺔ‬
‫ﭘﺮ ﻣﺸﻘﺖ ﺭﺍﻫﻮﺃ ﺳﺔ ﮔﺰﺭﻧﺎ ﺍﻭﺭ ﭘ‪％‬ﺮ ﺍګﺴﯽ ﺑﮑﻮﺍﺳ‪，‬ﺎﺕ ﮐﺎ ﺳﻬﺎﺭﺍ ﻟ‪，‬ﻨﺎ ﺿﺮﻭﺭﯼ ‪Ｂ‬‬
‫ﺟﻦ ﻣ‪ Ｓ‬ﺍﺳﺔ ﺍﷲ ﮐﺔ ﺳﺎﻣﻨﺔ ﺣﺎﺿﺮ ﺳﻤﺠ‪％‬ﺎﺟﺎﺋﺔ۔ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﺔ ﻧﺰﺩګﮏ ﺍﻓﻀﻞ ﺗﺮګﻦ‬
‫ﺍﻭﻟ‪，‬ﺎءﺍﻧﺒ‪，‬ﺎءﻭﺭﺳﻞ ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ﺻﻮﻓ‪，‬ﺎءﮐﺔ ﻧﺰﺩګﮏ ﺍﻧﺒ‪，‬ﺎءﺍﻥ ﻓ‪＋‬ﺳﻔﻪ ﺳﺔ ‪Ｌ‬ﯽ ﺣﻘ‪，‬ﺮ ﻫﻮﺗﺔ‬
‫ﻫ‪ Ｓ‬ﺟﻮ ﺍﻟﻮﻫ‪，‬ﺖ ﮐﺎ ﺩﻋﻮﯼٰ ﮐﺮﺗﺔ ﻫﻮﺃ ﺟ‪，‬ﺴﺎ ﮐﻪ ﺳﻬﺮﻭﺭﺩﯼ ﮐﺎ ﮐﻬﻨﺎ ‪ Ｂ‬ﺟﺴﺔ ﺻ‪＋‬ﺡ‬
‫ﺍﻟﺪګﻦ ﺍګﻮ‪ f Ｋ‬ﺍﭘﻨﺔ ＠ﺗ‪％‬ﻮﺃ ﺳﺔ ﻭﺍﺻﻞ ﺟﻬﻨﻢ ﮐ‪，‬ﺎ ﺗﻮﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﺔ ﻧﺰﺩګﮏ ﻭﻟﯽ‬
‫ﺳﺔ ﻭﻩ ﻣﺜﺒﺖ ﺷﺨﺼ‪，‬ﺖ ﮐﺎﻣﺴﻠﻤﺎﻥ ‪ Ｂ‬ﺟﻮﻃﺎﻋﺎﺕ ﮐﺎ ﺍﻫﺘﻤﺎﻡ ﮐﺮﺗﺎ ﻫﻮﺟﺒﮑﻪ ﺻﻮﻓ‪，‬ﺎءﮐﺔ‬
‫ﻧﺰﺩګﮏ ﻭﻩ ‪ Ｂ‬ﺟﻮ ﻓﻨﺎءﻣ‪ Ｓ‬ﻏﺮﻕ ﻫﻮ ۔)ﺍﻧﺘﻬﯽ(‬

‫ﻣﻌﻨﯽ ﻭﻟﯽ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺍﺭﺗﻘﺎءﺍﻭﺭ ﺍﺱ ﮐﺔ ﺷﺮﻋﯽ ﻣﻌﻨﯽ ﮐﺔ ﺑ‪，‬ﺎﻥ ﻭﻭﺿﺎﺣﺖ ﮐﺔ ﺑﻌﺪ‬

‫ﮐﺮﺍﻣﺎﺕ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﺎ ﻣﻮﻗﻒ ﺑ‪，‬ﺎﻥ ﮐﺮﻧﺎ ﺿﺮﻭﺭﯼ ‪ Ｂ‬ﻧ‪，‬ﺰ ګﻪ ﮐ‪，‬ﺎ ﺻﻮﻓ‪，‬ﺎء‪f‬‬
‫ﺍﺱ ﻣﻮﻗﻒ ﮐﺎ ﺍﻟﺘﺰﺍﻡ ﮐ‪，‬ﺎ ګﺎ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ﮐ‪，‬ﺎ ﻭﻻګﺖ ﻭﮐﺮﺍﻣﺖ ﻣ‪ Ｓ‬ﮐﭽ‪ ＃‬ﺗﻌﻠﻖ ‪Ｂ‬؟۔‬

‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﯽٰ ‪ f‬ﺍﺱ ﮐﺎﺋﻨﺎﺕ ﮐﺎ ﭘ‪，‬ﺪﺍ ﻓﺮﻣﺎګﺎﺍﻭﺭ ﺍﺱ ﻣ‪ Ｓ‬ﺍګﮏ ﻣﺤﮑﻢ ﻭﻣﻀﺒﻮﻁ‬
‫ﻧﻈﺎﻡ ﺟﺎﺭﯼ ﻭﺳﺎﺭﯼ ﮐﺮﺩګﺎ ﺟﺲ ﻣ‪ Ｓ‬ﻧﻪ ﺗﻮ ﺳﻘﻢ ‪ Ｂ‬ﻧﻪ ﻫﯽ ﺗﻌﺎﺭﺽ ﻭﺗﺨﻠﻒ ﺍﻭﺭ ﺍﺳﺒﺎﺏ‬

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‫ﮐﻮ ﻣﺴﺒﺒﺎﺕ ﺍﻭﺭ ﻧﺘﺎﺋﺞ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻣﻘﺪﻣﺎﺕ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻣﺮﺑﻮﻁ ﮐﺮﺩګﺎ ﺍﻭﺭ ‪ Ｃ‬ﺷﺌﺔ ﮐﻮ‬
‫ﮐﭽ‪ ＃‬ﺻﻔﺎﺕ ﻋﻄﺎءﮐ‪ Ｓ‬ﺁﮒ ﺟ‪＋‬ﺗﯽ ‪، Ｂ‬ﭘﺎ‪ Y‬ﺳ‪，‬ﺮﺍﺏ ﮐﺮﺗﺎ‪،Ｂ‬ﺧﻮﺭﺍﮎ ‪Ｌ‬ﻮﮎ ﻣ＂ﺎﺗﯽ ‪Ｂ‬‬
‫ﺍﻭﺭ ﭘ‪％‬ﺮ ګﻪ ﮐﺎﺋﻨﺎﺗﯽ ﻧﻈﺎﻡ ﻋﻤﺪﻩ ﻭﻣﺮﺗﺐ ‪ Ｂ‬ﭼﺎﻧﺪ‪،‬ﺳﻮﺭﺝ ‪،‬ﺳﺘﺎﺭﺓ‪،‬ﺩﻥ ﺍﻭﺭﺭﺍﺕ ﮐﺎ ﻫ‪，‬ﺮ‬
‫ﭘ‪，％‬ﺮ ګﻪ ﺳﺐ ﺍﺱ ﮐﺔ ﺑﻬﺘﺮګﻦ ﻧﻈﺎﻡ ﻫ‪ Ｓ‬ﺗﻮﺍﮔﺮ ﮐﺒ‪％‬ﯽ ﺍﺳﺒﺎﺏ ﻧﺘﺎﺋﺞ ﺳﺔ ﻣﺮﺑﻮﻁ ﻧﻪ‬
‫ﻫﻮﺃ ﺍﻭﺭ ګﻪ ﻋﺎﺩﺕ ﻣﺎﻟﻮﻓﻪ ﺳﺔ ﻫ” ﮐﺮ ﮐﭽ‪ ＃‬ﻫﻮ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﺳﺔ ﮐﺴﯽ ﺩګﻨﯽ‬
‫ﻣﺼﻠﺤﺖ ﮐﯽ ﺑﻨﺎءﭘﺮ ګﺎ ﮐﺴﯽ ﺻﺎ‪ Ｏ‬ﺷﺨﺺ ﮐﯽ ﺩﻋﺎءﺳﺔ ﺗﻮ ﺍﮔﺮ ﺧﺮﻕ ﻋﺎﺩﺕ ﻣﻌﺎﻣﻠﻪ‬
‫ﻧﺒﯽ ﮐﺔ ﻟﺌﺔ ﻫﻮ ﺗﻮ ﻭﻩ ﻣﻌﺠﺰﻩ ‪ Ｂ‬ﺍﻭﺭ ﺍﮔﺮ ﺻﺎﻟﺤ‪，‬ﻦ ﮐﺔ ﻟﺌﺔ ﻫﻮ ﺗﻮ ﻭﻩ ﮐﺮﺍﻣﺖ ‪ Ｂ‬ﺍﻭﺭ ګﻪ‬
‫ﮐﺮﺍﻣﺖ ﺍﮔﺮ ﺣﻘ‪，‬ﻘﺘﺎً ﮐﺴﯽ ﻭﻟﯽ ﮐﺔ ﻟﺌﺔ ﻫﻮﺗﻮ ﺩﺭﺍﺻﻞ ګﻪ ‪Ｌ‬ﯽ ﻣﻌﺠﺰﺍﺕ ﺭﺳﻮﻝ‪ ‬ﮐﺎ‬
‫ﻫﯽ ﺍګﮏ ﺭﺥ ‪ Ｂ‬ﺟﻮ ﺁﭖ ﮐﯽ ﺍﺗﺒﺎﻉ ﮐﯽ ﺑﺮﮐﺖ ﺳﺔ ﺣﺎﺻﻞ ﻫﻮﺍ۔‬

‫ګﻪ ﺍﻣﻮﺭ ﺧﺮﻕ ﻋﺎﺩﺕ ګﺎ ﻋﻠﻢ ﮐﯽ ﻧﺴﺒﺖ ﺳﺔ ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻧﺒﯽ ﻭﻩ ﮐﭽ‪ ＃‬ﺳﻦ ﻟ‪，‬ﺘﺎ ‪Ｂ‬‬
‫ﺟﻮ ﮐﻮﺋﯽ ﺩﻭﺳﺮﺍ ﻧﻬ‪ Ｓ‬ﺳﻦ ﭘﺎﺗﺎ ګﺎ ﻭﻩ ﮐﭽ‪ ＃‬ﺩګﮑ‪ ＃‬ﻟ‪，‬ﺘﺎ ‪ Ｂ‬ﺟﻮ ﮐﻮﺋﯽ ﺍﻭﺭﻧﻬ‪ Ｓ‬ﺩګﮑ‪＃‬‬
‫ﭘﺎﺗﺎ ﻧ‪，‬ﻨﺪ ﮐﯽ ﺣﺎﻟﺖ ﻣ‪ Ｓ‬ګﺎ ﺑ‪，‬ﺪﺍﺭﯼ ﻣ‪ Ｓ‬ګﺎ ﻭﻩ ﮐﭽ‪ ＃‬ﺟﺎﻥ ﻟ‪，‬ﺘﺎ‪ Ｂ‬ﺟﻮ ﮐﻮﺋﯽ‬
‫ﺩﻭﺳﺮﺍﻧﻬ‪ Ｓ‬ﺟﺎﻥ ﭘﺎﺗﺎ ﻭﻟﯽ ﺍﻭﺭ ﺍﻟﻬﺎﻡ ګﺎ ﺑﻨﺪﻩ ﻣﻮﻣﻦ ﮐﯽ ﻓﺮﺍﺳﺖ ﺻﺎﺩﻗﻪ ﮐﺔ ﺍﻋﺘﺒﺎﺭﺳﺔ‬
‫ﻧ‪，‬ﺰ ګﻪ ګﺎ ﺗﻮ ﻗﺪﺭﺕ ﻭ ﺗﺎﺛ‪，‬ﺮ ﮐﯽ ﻗﺒ‪，‬ﻞ ﺳﺔ ﻫﻮﺗﺎ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ ﺩﻋﺎﺋﺔ ﻣﺴﺘﺠﺎﺏ ګﺎ ﮐ‪％‬ﺎ‪f‬‬
‫ﻣ‪ Ｓ‬ﺑﺮﮐﺖ ګﺎ ﺁﮒ ﮐﺎ ﻧﻪ ﺟ‪＋‬ﻧﺎ ﺻﺤﺎﺑﻪ ﮐﺮﺍﻡ‪ ‬ﮐﺔ ﻟﺌﺔ ﺍﺱ ﻧﻮﻉ ﮐﯽ ﮐﺮﺍﻣﺎﺕ ﺛﺎﺑﺖ‬
‫ﻫ‪ Ｓ‬ګﺎ ﭘ‪％‬ﺮ ﮐﺴﯽ ﺩګﻨﯽ ﺿﺮﻭﺭﺕ ګﺎ ﺣﺠﺖ ﮐﯽ ﻧﻮﻉ ﺳﺔ ﻫﻮﺗﺎ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ ﺍﻡ ﺍګﻤﻦ‬
‫‪ f‬ﺟﺐ ﻫﺠﺮﺕ ﮐﯽ ﺗﻮ ﺍﻥ ﮐﺔ ﭘﺎﺱ ﮐ‪％‬ﺎ‪ f‬ﭘ‪，‬ﻨﺔ ﮐﺎﺳﺎﻣﺎﻥ ﻧﻪ ﺗ‪％‬ﺎ ﻭﻩ ‪Ｌ‬ﻮﮎ ﺳﺔ‬
‫ﻧﺈ‪＄‬ﺎﻝ ﻫﻮﮐﺮ ﻣﻮﺕ ﮐﺔ ﻗﺮګﺐ ﺗﺮ ﻫﻮﮔﺌ‪ Ｓ‬ﺗﻮ ﺍﭘﻨﺔ ﺳﺮ ﮐﺔ ﺍﻭﭘﺮ ﮐﭽ‪ ＃‬ﻣﺤﺴﻮﺱ‬
‫ﮐ‪，‬ﺎﺗﺎﺩګﮑ‪％‬ﺎﺗﻮ ﺇﻭﻝ ﻟ＂ﮑﺎ ﻫﻮﺍ ﺗ‪％‬ﺎ ﺗﻮ ﺍﺱ ﺳﺔ ﺳ‪，‬ﺮﺍﺏ ﻫﻮﮔﺌ‪ Ｓ‬ﻧ‪，‬ﺰ ﺑﺮﺍءﺑﻦ ﻣﺎﻟﮏ‬
‫‪‬ﻗﺴﻢ ﮐ‪％‬ﺎﻟ‪，‬ﺘﺔ ﺗﻮ ﺍﷲ ﺍﻥ ﮐﯽ ﻗﺴﻢ ﭘﻮﺭﯼ ﮐﺮﺗﺎ ﺍﻭﺭ ﺳﻌﺪ ﺑﻦ ﺍ‪ Ｋ‬ﻭﻗﺎﺹ ﻣﺴﺘﺠﺎﺏ‬
‫ﺍﻟﺪﻋﻮﺍﺕ ﺗ‪％‬ﺔ ﺍﺳ‪＋‬ﻣﯽ ﻟﺸﮑﺮ ﮐﺔ ﺍﻣ‪，‬ﺮ ﻋ‪＋‬ءﺑﻦ ﺣﺠﺮﻣﯽ ﺍﻭﺭ ﺍﻥ ﻟﺸﮑﺮ ﺑﺤﺮګﻦ ﻣ‪Ｓ‬‬
‫ﺳﻤﻨﺪﺭ ﮐﯽ ﺳﻄﺢ ﭘﺮ ﭼ‪＋‬ﻣﮕﺮ ﺳﻤﻨﺪﺭ ‪ f‬ﺍﻥ ﺳﺔ ﮐﭽ‪ ＃‬ﺗﻌﺮﺽ ﻧﻪ ﮐ‪，‬ﺎ ﺟﺒﮑﻪ ﺍﻥ ﮐﺔ ﭘﺎﺱ‬

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‫ﮐﺸﺘ‪，‬ﺎﺃ ‪Ｌ‬ﯽ ﻧﻪ ﺗ‪ Ｓ％‬ﺟﻦ ﭘﺮ ﻭﻩ ﺳﻮﺍﺭ ﻫﻮﺗﺔ ﻧ‪，‬ﺰ ﺍﺑﻮﻣﺴﻠﻢ ﺍﻟﺨﻮﻻ‪ Y‬ﮐﻮ ﺁﮒ ﻣ‪ Ｓ‬ﺇﺍﻻ‬
‫ﮔ‪，‬ﺎ ﻣﮕﺮ ﻭﻩ ﺍﻧﻬ‪ Ｓ‬ﺟ‪＋‬ﻧﻪ ﺳﮑﯽ‪ 125‬۔‬

‫ګﻪ ﺻﺤ‪，‬ﺢ ﻭﺍﻗﻌﺎﺕ ﺻﺤﺎﺑﻪ ﮐﺔ ﻟﺌﺔ ﺛﺎﺑﺖ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﺳﺔ ﺯګﺎﺩﻩ ﻭﺍﻗﻌﺎﺕ ﺗﺎﺑﻌ‪，‬ﻦ ﮐﺔ‬
‫ﺑﻌﺪ ﺭﻭﻧﻤﺎ ﻫﻮﺋﺔ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﺑﺪﻋﺘ‪，‬ﻮﺃ ﮐﯽ ﻃﺮﺡ ﮐﺮﺍﻣﺎﺕ ﮐﺔ ﻣﻨﮑﺮ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ﻭﻩ ګﻪ ‪Ｌ‬ﯽ‬
‫ﺟﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺟﺲ ﺍﷲ ‪ f‬ﺍﺳﺒﺎﺏ ﺍﻭﺭ ﻣﺴﺒﺒﺎﺕ ﮐﻮ ﭘ‪，‬ﺪﺍﮐ‪，‬ﺎ ﻭﻩ ﺍﭘﻨﺔ ﺑﻨﺪﻭﺃ ﮐﺔ ﻟﺌﺔ ﺍﻥ‬
‫ﺧﺮﻕ ﻋﺎﺩﺕ ﺍﻣﻮﺭ ﭘﺮ ‪Ｌ‬ﯽ ﻗﺎﺩﺭ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﺻﻮﻓ‪，‬ﺎءﺻﺮﻑ ﺍﺱ ﮐﺔ ﻭﻗﻮﻉ ﮐﻮ ﻫﯽ ﺻﺎﺣﺐ‬
‫ﮐﺮﺍﻣﺖ ﮐﯽ ﺍﻓﻀﻠ‪，‬ﺖ ﮐﯽ ﺩﻟ‪，‬ﻞ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺣﺘﯽ ﮐﻪ ﺍﮔﺮ ﮐﺴﯽ ﻓﺎﺟﺮ ﮐﺔ ＠ﺗ‪％‬ﻮﺃ‬
‫ﻫﯽ ﮐﺮﺍﻣﺖ ﮐﺎ ﺻﺪﻭﺭ ﻫﻮﺗﻮ ﻭﻩ ﺍﺳﺔ ﺷ‪，‬ﺦ ﻃﺮګﻘﺖ ﮐﺎ ﻟﻘﺐ ﺩﺓ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﭼﻨﺎﻧﭽﻪ ﺍﺱ‬
‫ﻣﻮﺿﻮﻉ ﭘﺮ ﮐﭽ‪ ＃‬ﺗﺤﻔﻈﺎﺕ ﻫﻮﻧﺎﻻﺯﻣﯽ ﺗﻘﺎﺿﺎ ‪Ｂ‬۔‬

‫‪ 1‬ﺻﺤﺎﺑﻪ ﮐﺔ ﻟﺌﺔ ﺍﺱ ﻃﺮﺡ ﮐﯽ ﮐﺮﺍﻣﺎﺕ ﺗﮑﻠﻒ ﺍﻭﺭ ﻣﻄﺎﻟﺒﻪ ګﺎ ﺭﻭﺣﺎ‪ Y‬ﺭګﺎﺿﺘ‪ Ｓ‬ﮐﺌﺔ‬
‫ﺑﻐ‪，‬ﺮ ﺣﺎﺻﻞ ﻫﻮﺋ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﺱ ﻃﺮﺡ ﺍﷲ ﺍﻧﻬ‪ Ｓ‬ﻋﺰﺕ ﺩګﻨﺎ ﭼﺎﻫﺘﺎ ﺗ‪％‬ﺎ ګﺎ ﺍﻥ ﮐﯽ ﮐﺴﯽ‬
‫ﺩﻋﺎ ﮐﺎ ﺍﺛﺮ ﺗ‪％‬ﺎ ﺟﺲ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ﺩګﻨﯽ ﻣﺼﻠﺤﺖ ﺗ‪％‬ﯽ ګﺎ ﺗﻮﻗ‪，‬ﺎﻡ ﺣﺠﺖ ګﺎﺣﺎﺟﺎﺕ‬
‫ﻣﺴﻠﻤ‪，‬ﻦ ﮐﯽ ﺗﮑﻤ‪，‬ﻞ ﺟ‪，‬ﺴﺎ ﮐﻪ ﻧﺒﯽ‪ ‬ﮐﺔ ﻣﻌﺠﺰﺍﺕ ‪Ｌ‬ﯽ ﺍګﺴﺔ ﻫﯽ ﺗ‪％‬ﺔ ﺟﺒﮑﻪ‬
‫ﻣﺘﺎﺧﺮګﻦ ﮐﺮﺍﻣﺎﺕ ﮐﻮ ﻃﻠﺐ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻥ ﮐﺔ ﻟﺌﺔ ﺗﮑﻠﻒ ﺍﻭﺭ ﺭﻭﺣﺎ‪ Y‬ﺭګﺎﺿﺘ‪Ｓ‬‬
‫ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﻦ ﺳﺔ ﺑﺴﺎ ﺍﻭﻗﺎﺕ ﺍﻥ ﮐﺎ ﺟﺴﻢ ګﺎ ﻧﻔﺲ ﺑﮕﺎﺅ ﮐﺎ ﺷﮑﺎﺭ ﻫﻮﺟﺎﺗﺎ ‪Ｂ‬‬
‫ﺣﺎﻻﻧﮑﻪ ﮐﺮﺍﻣﺎﺕ ﮐﻮ ﻃﻠﺐ ﮐﺮﻧﺎ ﺍﺱ ﮐﺔ ﺣﻖ ﻣ‪ Ｓ‬ﺗﻮﮐﻮﺋﯽ ﺩﻟ‪，‬ﻞ ﻧﻬ‪ Ｓ‬ﺍﻟﺒﺘﻪ ﺍﺱ‬
‫ﮐﺔ ﺧ‪＋‬ﻑ ﺩﻻﺋﻞ ﻫ‪ Ｓ‬ﺩﺭﺍﺻﻞ ﺍﻧﻬ‪ Ｓ‬ﺍﻧﺴﺎﻥ ﺳﺔ ﭘﺮﺩﻩ ﻏ‪，‬ﺐ ﻣ‪ Ｓ‬ﺭﮐ‪％‬ﺎﮔ‪，‬ﺎ ‪ Ｂ‬ﻧﻪ‬
‫ﮐﻪ ګﻪ ﺍﻥ ﺗﮑﻠ‪，‬ﻔﯽ ﺍﻣﻮﺭ ﺳﺔ ‪ Ｂ‬ﺟﻦ ﮐﺎ ﺑﻨﺪﺓ ﮐﻮﻣﮑﻠﻒ ﺑﻨﺎګﺎ ﮔ‪，‬ﺎ ‪ 126Ｂ‬۔‬

‫‪)125‬ﺍﻟﻔﺘﺎﻭﯼ‪ 11/279:‬ﺍﺯ ﺍﺑﻦ ﺗ‪，‬ﻤ‪ ＆，‬ﺍﺱ ﻣﻘﺎﻡ ﭘﺮ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ ‪ f‬ﻣﻌﺠﺰﺍﺕ ﻭﮐﺮﺍﻣﺎﺕ ﺳﺔ ﻣﺘﻌﻠﻖ ﺑ‪，‬ﺶ ﺑﻬﺎ ﻣﻮﺗﯽ ﭘ‪，‬ﺶ ﮐﺌﺔ ﻫ‪(Ｓ‬‬

‫‪)126‬ﺍﻟﻤﻮﺍﻓﻘﺎﺕ ﺍﺯ ﺷﺎﻃﺒﯽ‪(2/283:‬‬

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‫ګﻪ ﺳﺐ ﻓ‪＋‬ﺳﻔﻪ ﺳﺔ ﻣﺘﺎﺛﺮ ﻫﻮ‪ f‬ﮐﺎ ﺍﻧﺠﺎﻡ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻭﻩ ﺍﺱ ﻃﺮﺡ ﮐﯽ ﺧﺮﻕ ﻋﺎﺩﺕ‬
‫ﺍﻣﻮﺭ ﮐﺔ ﺣﺼﻮﻝ ﮐﺔ ﻟﺌﺔ ﺍﺳﯽ ﻃﺮﺡ ﻣﻌ‪，‬ﻦ ﺭګﺎﺿﺘ‪ Ｓ‬ﺿﺮﻭﺭﯼ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬۔‬

‫‪ 2‬ﺍﻭﻟ‪，‬ﺎءﮐﯽ ﮐﺮﺍﻣﺎﺕ ﮐﺎ ﺳﺒﺐ ﺍﻥ ﮐﺎ ﺍګﻤﺎﻥ ﻭﺗﻘﻮﯼ ﻫﻮﺗﺎ‪ Ｂ‬ﺍﻭﺭ ﺍﷲ ﮐﺎ ﻭﻟﯽ ﻓﺮﺍﺋﺾ‬

‫ﺳﻨﻦ ﻭﻧﻮﺍﻓﻞ ﮐﺎ ﭘﺎﺑﻨﺪ ﻫﻮﺗﺎ ‪ Ｂ‬ﺍﷲ ﮐﺔ ﺣﮑﻢ ﮐﻮﺟﺎﻧﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﭘﻨﺔ ﻋﻠﻢ ﭘﺮ ﻋﻤﻞ‬
‫ﮐﺮﺗﺎ ‪ Ｂ‬ﺗﻮﺟﺲ ﮐﺎ ﻋﻘ‪，‬ﺪﻩ ﻭﻋﻤﻞ ﺻﺤ‪，‬ﺢ ﻫﻮﻭﻩ ﺍﷲ ﮐﺎ ﻭﻟﯽ ‪ Ｂ‬ﺍﻭﺭ ﺍﺱ ﺑﺎﺕ‬
‫ﮐﺎﻣﺴﺘﺤﻖ ‪ Ｂ‬ﮐﻪ ﺍﷲ ﺍﮔﺮ ﭼﺎ‪ Ｂ‬ﺗﻮ ﺍﺳﺔ ﺍﻋﺰﺍﺯ ﺑﺨﺸﺔ ﺍګﺴﯽ ﺷﺨﺼ‪，‬ﺖ ﮐﺔ ﻟﺌﺔ‬
‫ﮐﭽ‪ ＃‬ﺧﺮﻕ ﻋﺎﺩﺕ ﻫﻮﺟﺎﻧﺎ ﻣﻀﺮ ﻧﻬ‪ Ｓ‬ﻧﻪ ﻫﯽ ﺍﺱ ﮐﺔ ﺫﺭګﻌﺔ ﺩﻫﻮﮐﺔ ﻣ‪ Ｓ‬ﭘﺆﺍ‬
‫ﺟﺎﺳﮑﺘﺎ ‪ Ｂ‬ﻧﻪ ﻫﯽ ﻭﻩ ﺍﺱ ﭘﺮ ﻣﺘﮑﺒﺮ ﻫﻮﺗﺎ ‪ Ｂ‬ﺍګﺴﺎ ‪Ｌ‬ﯽ ﻫﻮﺗﺎ ‪ Ｂ‬ﮐﻪ ﺟﻮ ﺍﺱ ﺳﺔ ‪Ｌ‬ﯽ‬
‫ﺍﻓﻀﻞ ﻫﻮ ﺍﺱ ﮐﺔ ﻟﺌﺔ ﮐﺮﺍﻣﺖ ﺛﺎﺑﺖ ﻧﻪ ﻫﻮﭼﻨﺎﻧﭽﻪ ﮐﺮ ﺍﻣﺖ ﺍﻓﻀﻠ‪，‬ﺖ ﮐﯽ ﺩﻟ‪，‬ﻞ‬
‫ﻧﻬ‪ Ｓ‬ﺍﺑﻮﺑﮑﺮ ﺻﺪګﻖ‪ ‬ﮐﻮ ګﻪ ﭼ‪，‬ﺰ ﺣﺎﺻﻞ ﻧﻪ ﻫﻮﺳﮑﯽ ﺟﺒﮑﻪ ﺩګﮕﺮ ﮐﭽ‪ ＃‬ﺻﺤﺎﺑﻪ‬
‫ﮐﻮ ﺣﺎﺻﻞ ﻫﻮﺋﯽ ﺑﺎﻟﮑﻞ ﺍﺳﯽ ﻃﺮﺡ ‪ Ｃ‬ﺷﺨﺺ ﻭﻟﯽ ﺍﷲ ﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﺘﺎ ﺟﺲ ﮐﺔ ﻟﺌﺔ‬
‫ﮐﭽ‪ ＃‬ﺧﺮﻕ ﻋﺎﺩﺕ ﻫﻮ ﺟﺲ ﻃﺮﺡ ‪ Ｃ‬ﻭﻩ ﺷﺨﺺ ﺟﺴﺔ ﺩﻧ‪，‬ﺎﻭﯼ ﻧﻌﻤﺘ‪ Ｓ‬ﻣ‪，‬ﺴﺮ ﻫﻮﺃ‬
‫ﺗﻮګﻪ ﺍﺱ ﮐﯽ ﮐﺮﺍﻣﺎﺕ ﺷﻤﺎﺭ ﻫﻮﺗﯽ ﻫ‪ Ｓ‬ﺑﻠﮑﻪ ﮐﺒ‪％‬ﯽ ﺧﺮﻕ ﻋﺎﺩﺕ ﺍﻣﺮ ﺍګﺴﺔ ﺷﺨﺺ‬
‫ﮐﺔ ﻟﺌﺔ ‪Ｌ‬ﯽ ﻣﻤﮑﻦ ﻫﻮﺟﺎﺗﺎ ‪ Ｂ‬ﺟﻮ ﻓﺮﺍﺋﺾ ﮐﺎ ﺗﺎﺭﮎ ﻫﻮ ﺍﻭﺭ ﺑﺔ ﺣ‪，‬ﺎﺋ‪，‬ﻮﺃ ﮐﺎ‬
‫ﻣﺮﺗﮑﺐ ﻫﻮ ﺗﻮګﻪ ＠ﺗ‪ ＃‬ﺟﻨﺎﺗﯽ ﺷ‪，‬ﺎﻃ‪，‬ﻦ ﮐﯽ ﺷﺮﺍﺭﺕ ﺷﻤﺎﺭ ﻫﻮﮔﯽ ﺟﻦ ﮐﺎ ﻣﻘﺼﺪ‬
‫ﻟﻮﮔﻮﺃ ﮐﻮ ﮔﻤﺮﺍﻩ ﮐﺮﻧﺎ ﻫﻮ ګﺎﭘ‪％‬ﺮ ﺍﷲ ﮐﯽ ﻃﺮﻑ ﺳﺔ ﻣﻬﻠﺖ ﺍﻭﺭ ﺍﺱ ﮐﯽ ﺗﺪﺑ‪，‬ﺮ‬
‫ﺷﻤﺎﺭ ﻫﻮﮔﯽ ګﺎ ﭘ‪％‬ﺮ ﺍګﺴﯽ ﺭګﺎﺿﺖ )ﭘﺮګﮑ＂ﺲ ﮐﺮﮐﺔ ﻣﺸﻘﺖ ﮐﺎ ﻋﺎﺩﯼ ﺑﻦ‬
‫ﺟﺎﻧﺎ(ﺷﻤﺎﺭ ﻫﻮﮔﯽ ﺟﻮ ﮐﺎﻓﺮﻫﻨﺪﻭ ﺳﺎﺩ‪＄‬ﻮ ﺍﻭﺭ ﺑﺪځ ‪Ｌ‬ﮑﺸﻮ ﻭﻏ‪，‬ﺮﻩ ﺑﮑﺜﺮﺕ ﮐﺮﺗﺔ ﻫ‪Ｓ‬‬
‫ﺟﺲ ﮐﺔ ﻧﺘ‪，‬ﺠﺔ ﻣ‪ Ｓ‬ﻭﻩ ﺍﺗﻨﺔ ﺍګﮑﺴﭙﺮټ ﻫﻮﺟﺎﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﮔﺮﻡ ﺁﻻﺕ ﺍﻥ ﭘﺮ ﺍﺛﺮ‬
‫ﺍﻧﺪﺍﺯ ﻧﻬ‪ Ｓ‬ﻫﻮﭘﺎﺗﺔ ګﺎ ﻭﻩ ﮐﺌﯽ ﮐﺌﯽ ﺭﻭﺯ ﮐﭽ‪ ＃‬ﮐ‪％‬ﺎﺋﺔ ﭘ‪，‬ﺌﺔ ﺑﻐ‪，‬ﺮ ﮔﺰﺍﺭ ﺩګﺘﺔ ﻫ‪Ｓ‬‬
‫ﻓﺎﺳﻖ ﻟﻮﮒ ﺍﺳﺔ ﺍﻥ ﮐﯽ ﮐﺮﺍﻣﺖ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬۔ﺍﺱ ﺣﻮﺍﻟﺔ ﺳﺔ ﺍګﮏ ﺍ‪ Ａ‬ﺳﻮﺍﻝ‬
‫ګﻪ ‪ Ｂ‬ﮐﻪ ﺻﺤﺎﺑﻪ ﺍﻭﺭ ﺗﺎﺑﻌ‪，‬ﻦ ﮐﺔ ﺍﺩﻭﺍﺭ ﻣ‪ Ｓ‬ﺍﺱ ﻃﺮﺡ ﮐﺔ ﺧﺮﻕ ﻋﺎﺩﺍﺕ ﻭﺍﻗﻌﺎﺕ‬
‫ﺑﻬﺖ ﮐﻢ ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ﺍﻥ ﮐﺔ ﺑﻌﺪ ﺑﮑﺜﺮﺕ ﻫ‪ Ｓ‬ﺍﺱ ﮐﯽ ﮐ‪，‬ﺎ ﻭﺟﻪ ‪Ｂ‬؟ﺍﺑﻦ‬

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‫ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﺟﻮﺍﺏ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ‪”:‬ګﻪ ‪ Ｃ‬ﺷﺨﺺ ﮐﯽ ﺿﺮﻭﺭﺕ ﮐﺔ ﻣﻄﺎﺑﻖ ‪ Ｂ‬ﺟﺐ‬
‫ﮐﻮﺋﯽ ﮐﻤﺰﻭﺭﺍګﻤﺎﻥ ﻭﺍﻻ ګﺎ ﻣﺤﺘﺎﺝ ﺍﺱ ﮐﺎ ﺿﺮﻭﺭﺕ ﻣﻨﺪ ﻫﻮ ﺗﻮ ﺍ ﺱ ﮐﺔ ﭘﺎﺱ ﮐﭽ‪＃‬‬
‫ﺍګﺴﺎ ﺧﺮﻕ ﻋﺎﺩﺕ ﻣﻌﺎﻣﻠﻪ ﻫﻮﺟﺎﺗﺎ ‪ Ｂ‬ﺟﻮ ﺍﺱ ﮐﺔ ﺍګﻤﺎﻥ ﮐﻮ ﻗﻮﯼ ﮐﺮﺩګﺘﺎ ‪ Ｂ‬ﺍﻭﺭ‬
‫ﺟﻮ ﺍﺱ ﺳﺔ ﺑﺆځ ﮐﺮ ﻭﻟﯽ ﻫﻮ ﺗﻮ ﻭﻩ ﺍﭘﻨﺔ ﺑﻠﻨﺪ ﺭﺗﺒﺔ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺍﺱ ﺳﺔ ﻣﺴﺘﻐﻨﯽ‬
‫ﻫﻮﺗﺎ ‪ 127*Ｂ‬ﺟ‪，‬ﺴﺔ ﺍﺱ ﮐﺮﺍﻣﺖ ﮐﺎ ﻧﻪ ﻫﻮﻧﺎ ﻣﺴﻠﻤﺎﻥ ﮐﺔ ﻟﺌﺔ ﻣﻀﺮﻧﻬ‪ Ｓ‬ﻧﻪ ﻫﯽ ﺍﺱ‬
‫ﺳﺔ ﺍﺱ ﮐﺔ ﻣﺮﺗﺒﺔ ﻣ‪ Ｓ‬ﮐﭽ‪ ＃‬ﻓﺮﻕ ﭘﺆﺗﺎ ‪ Ｂ‬ﺻﺤﺎﺑﻪ ﺳﺔ ﺍﺱ ﻃﺮﺡ ﮐﺔ ﺍﻣﻮﺭ ﺍﺱ ﻟﺌﺔ‬
‫ﺻﺎﺩﺭ ﻫﻮﺋﺔ ﮐﻪ ﺍﻥ ﮐﺔ ﺫﺭګﻌﺔ ﺍﷲ ‪ f‬ﺍﻧﻬ‪ Ｓ‬ﺍﮐﺮﺍﻡ ﺑﺨﺸﺎ ګﺎ ﮐﺴﯽ ﺩګﻨﯽ ﺿﺮﻭﺭﺕ‬
‫ﮐﯽ ﺗﮑﻤ‪，‬ﻞ ﮐﯽ ﭘ‪％‬ﺮ ﺍﻥ ﮐﺔ ﺑﻌﺪ ﺍﺩﻭﺍﺭ ﻣ‪ Ｓ‬ﺍﺱ ﻃﺮﺡ ﮐﺔ ﻭﺍﻗﻌﺎﺕ ﮐﺎ ﺑﮑﺜﺮ ﺕ ﻫﻮﻧﺎ‬
‫ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﮐﺔ ﻗﻮﻝ ﮐﯽ ﺗﺎﺋ‪，‬ﺪ ﮐﺮﺗﺎ‪128Ｂ‬۔‬

‫‪ 3‬ﺍﺱ ﺩګﻦ ﮐﺎ ﻋﻈ‪，‬ﻢ ﺗﺮګﻦ ﻣﻌﺠﺰﻩ ﻗﺮﺁﻥ ﮐﺮګﻢ ‪ Ｂ‬ﺟﺴﺔ ﺍﷲ ‪ f‬ﻣﺤﻤﺪ‪ ‬ﮐﺔ ﺩﻝ ﭘﺮ‬
‫ﻧﺎﺯﻝ ﮐ‪，‬ﺎ ﺟﺐ ﺁﭖ‪‬ﺳﺔ ﻣﺎﺩﯼ ﻣﻌﺠﺰﺍﺕ ﮐﺎ ﻣﻄﺎﻟﺒﻪ ﮐ‪，‬ﺎ ﮔ‪，‬ﺎ ﺗﻮ ﺁﭖ ‪ f‬ﺍﻧﮑﺎﺭ‬
‫ﮐﺮﺩګﺎ ﮐ‪，‬ﻮﻧﮑﻪ ګﻪ ﻣﻨﻬﺞ ﺩګﻦ ﻧﻬ‪ Ｓ‬ﻗﺮﺁﻥ ﮐﺮګﻢ ﻣ‪ Ｓ‬ﺍﷲ ﺗﻌﺎﻟﯽٰ ﻓﺮﻣﺎﺗﺎ ‪: Ｂ‬‬

‫‪tβθä3s? ÷ρr& ∩⊃∪ %—æθç7.⊥tƒ ÇÚö‘F{$# zÏΒ $uΖs9 tàføs? 4®Lym y7s9 š∅ÏΒ÷σœΡ s9 (#θä9$s%uρ‬‬

‫‪xÝÉ)ó¡è@ ÷ρr& ∩⊇∪ #—ŽÉføs? $yγn=≈n=Åz t≈yγ÷ΡF{$# tÉdfxçGsù 5=uΖÏãuρ 9≅ŠÏƒ‾Υ ÏiΒ ×π¨Ψy_ šs9‬‬

‫‪÷ρr& ∩⊄∪ ¸ξ‹Î6s% Ïπx6Í×‾≈n=yϑø9$#uρ «!$$Î/ u’ÎAù's? ÷ρr& $¸|¡Ï. $uΖøŠn=tã |Môϑtãy— $yϑx. u!$yϑ¡¡9$#‬‬

‫‪4®Lym y7ÍhŠÏ%ãÏ9 š∅ÏΒ÷σœΡ s9uρ Ï!$yϑ¡¡9$# ’Îû 4’n∋ös? ÷ρr& >∃ã÷zã— ÏiΒ ×MøŠt/ y7s9 tβθä3tƒ‬‬

‫‪127‬ګﻪ ﺍﺱ ﻭﻗﺖ ‪ Ｂ‬ﺟﺲ ﺍﺱ ﮐﺮﺍﻣﺖ ﮐﺎ ﻧﻘﻞ ﻫﻮﻧﺎ ﺛﺎﺑﺖ ﻫﻮﺟﺎﺋﺔ ﻋ‪＋‬ﻭﻩ ﺍﺯګﺄ ‪ Ａ‬ﺍﺱ ﺑﺎﺕ ﺳﺔ ﻏﺎﻓﻞ ﻧﻬ‪ Ｓ‬ﮐﻪ ﺧﻮﺍﻫﺶ ﭘﺮﺳﺖ ﺍﻭﺭ‬
‫ﺑﺪﻋﺘﯽ ！ﻮﻟﻪ ﺍﺱ ﺩﻭﺭ ﮐﺔ ﺑﻌﺪ ﺍﭘﻨﺔ ﻣﺬﻫﺐ ﮐﯽ ﺻﺤﺖ ﺛﺎﺑﺖ ﮐﺮ‪ f‬ﮐﺔ ﻟﺌﺔ ﺍﺱ ﻃﺮﺡ ﮐﯽ ﮐﺮﺍﻣﺎﺕ ﺑﮑﺜﺮﺕ ﻧﻘﻞ ﮐﺮﻧﺎ ﺷﺮﻭﻉ ﮐﺮﺩګﺄ ﺟﻦ ﮐﯽ‬
‫ﮐﻮﺋﯽ ﺍﺳﺎﺱ ﻧﻪ ﻫﻮ‬
‫‪)128‬ﻓﺘﺎﻭﯼ ﺍﺑﻦ ﺗ‪，‬ﻤ‪(11/323:＆，‬‬

‫‪76‬‬
‫?‪∩⊂∪ Zωθß™§‘ #ZŽ|³o0 āωÎ) àMΖä. ö≅yδ ’În1u‘ tβ$ysö7ß™ ö≅è% 3 …çνäτtø)‾Ρ $Y7≈tFÏ. $uΖøŠn=tã tΑÍi”t∴è‬‬

‫‪)................‬ﺍﻻﺳﺮﺍء‪90:‬ﺗﺎ‪(93‬‬

‫)ﻣﺸﺮﮐ‪，‬ﻦ ﻣﮑﻪ(‪ f‬ﮐﻬﺎ ‪ Ａ‬ﺗﺠ‪ ＃‬ﭘﺮ ﺍګﻤﺎﻥ ﻧﻪ ﻻﺋ‪ Ｓ‬ﮔﺔ ﺗﺎﻭﻗﺘ‪，‬ﮑﻪ ﺗﻮﻫﻤﺎﺭﺓ ﻟﺌﺔ ﺯﻣ‪，‬ﻦ‬
‫ﺳﺔ ﭼﺸﻤﻪ ﭘ‪％‬ﺎﺅ ﺩﺓ ګﺎ ﻧﻬﺮ ﮐ‪％‬ﺠﻮﺭ ﻭﺍﻧﮕﻮﺭ ﮐﺎ ﺑﺎﻍ ﻫﻮ ﺟﺲ ﻣ‪ Ｓ‬ﺗﻮﻧﻬﺮګﺄ‬
‫ﭼ‪＋‬ﺩﺓ ګﺎ ﺗﻮ ﺁﺳﻤﺎﻥ ﮐﺎ ！ﮑﺆﺍ ‪ Ａ‬ﭘﺮ ﮔﺮﺍﺩﺓ ﺟ‪，‬ﺴﺎ ﮐﻪ ﺗ‪，‬ﺮﺍ ﮐﻬﻨﺎ ‪ Ｂ‬ګﺎ ﺗﻮ ﺍﷲ ﺍﻭﺭ‬
‫ﻓﺮﺷﺘﻮﺃ ﮐﻮ ﻫﻤﺎﺭﺓ ﺳﺎﻣﻨﺔ ﻟﺔ ﺁ ګﺎ ﺗ‪，‬ﺮﺍ ﺳﻮ‪ f‬ﮐﺎﮔ‪％‬ﺮ ﻫﻮ ګﺎ ﺗﻮ ﺁﺳﻤﺎﻥ ﭼﺆځ ﺟﺎﺋﺔ‬
‫ﺍﻭﺭ ‪ Ａ‬ﺗ‪，‬ﺮﺍ ﭼﺆ‪＄‬ﻨﺎ ﺟﺐ ﻫﯽ ﻣﺎﻧ‪ Ｓ‬ﮔﺔ ﺟﺐ ﺗﻮ ﻫﻤﺎﺭﺓ ﭘﺮ ﺍګﮏ ﮐﺘﺎﺏ ﺍﺗﺎﺭ ﻻﺋﺔ‬
‫ﺟﺴﺔ ‪ Ａ‬ﭘﺆځ ﻟ‪ Ｓ‬ﮐﻬﻪ ﺩګﺠﺌﺔ ﺍﷲ ﻣ‪，‬ﺮﺍ ﺭﺏ ﭘﺎﮎ ‪ Ｂ‬ﻣ‪ Ｓ‬ﻣﺤﺾ ﺑﺸﺮ ﺭﺳﻮﻝ ﻫﻮﺃ۔‬

‫ﺍګﺴﺔ ﻫﯽ ﻧﺒﯽ‪ ‬ﮐﻮ ﺣﮑﻢ ﺩګﺎﮔ‪，‬ﺎ ﮐﻪ ﻭﻩ ﺩﻋﻮﯼ ﺍﺳﺘﻐﻨﺎءﻭﺍﺧﺘ‪，‬ﺎﺭ ﮐﻞ ﺍﻭﺭ ﻋﻠﻢ ﻏ‪，‬ﺐ‬
‫ﺳﺔ ﺑﺮﺍءﺕ ﮐﺎ ﺍﻇﻬﺎﺭ ﮐﺮﺩګﺄ ‪:‬‬

‫‪( î7n=tΒ ’ÎoΤÎ) öΝä3s9 ãΑθè%r& Iωuρ |=ø‹tóø9$# ãΝn=ôãr& Iωuρ «!$# ßÉ!#t“yz “ωΖÏã óΟä3s9 ãΑθè%r& Hω ≅è%‬‬

‫)‪ 4 ¥’n<Î) #yrθム$tΒ āωÎ) ßìÎ7¨?r& ÷βÎ‬ﺍﻻﻧﻌﺎﻡ‪(50:‬‬

‫ﮐﻬﻪ ﺩګﺠﺌﺔ ﮐﻪ ﻣ‪ f Ｓ‬ﺗﻢ ﺳﺔ ﮐﺐ ﮐﻬﺎ ﺍﻭﺭ ﻧﻪ ﻣ‪ Ｓ‬ﮐﻬﺘﺎ ﻫﻮﺃ ﮐﻪ ﻣ‪，‬ﺮﺓ ﭘﺎﺱ ﺍﷲ ﮐﺔ‬
‫ﺧﺰﺍ‪ f‬ﻫ‪ Ｓ‬ﺍﻭﺭﻧﻪ ﻫﯽ ﻣ‪ Ｓ‬ﻏ‪，‬ﺐ ﺟﺎﻧﺘﺎ ﻫﻮﺃ ﺍﻭﺭ ﻧﻪ ﻣ‪ Ｓ‬ﺗﻢ ﺳﺔ ﮐﻬﺘﺎ ﻫﻮﺃ ﮐﻪ ﻣ‪Ｓ‬‬
‫ﻓﺮﺷﺘﻪ ﻫﻮﺃ ﻣ‪ Ｓ‬ﺗﻮ ﺑﺲ ﺍﺳﯽ ﭘﺮ ﭼﻠﺘﺎ ﻫﻮﺃ ﺟﻮ ﻣ‪，‬ﺮﯼ ﻃﺮﻑ ﻭﺣﯽ ﮐ‪，‬ﺎﺟﺎﺋﺔ۔‬

‫ګﻬﯽ ﻭﺟﻪ ‪ Ｂ‬ﮐﻪ ﺁﭖ ﮐﯽ ﺯﻧﺪﮔﯽ ﺑﻠﻨﺪ ﻣﺮﺗﺒﺔ ﮐﺔ ﺑﺎﻭﺟﻮﺩ ﻋﺎﻡ ﺍﻧﺴﺎﻧﻮﺃ ﺟ‪，‬ﺴﯽ‬
‫ﺗ‪％‬ﯽ‪129‬۔‬

‫‪)129‬ﺍﻟﻤﻮﺍﻓﻘﺎﺕ ﺍﺯ ﺷﺎﻃﺒﯽ‪(2/248:‬‬

‫‪77‬‬
‫ﺟﺐ ﺁﭖ‪ f‬ﻫﺠﺮﺕ ﮐﯽ ﺗﻮ ﺁﭖ ﻫﻮﺍ ﻣ‪ Ｓ‬ﺍﺅ ﮐﺮ ﻧﻬ‪ Ｓ‬ﮔﺌﺔ ﺑﻠﮑﻪ ﻋﺎﻡ ﺳﻮﺍﺭﻭﺃ ﮐﯽ‬
‫ﻃﺮﺡ ﻧﻮ ﺩﻥ ﻣ‪ Ｓ‬ﭘﻬﻨﭽﺔ ﺁﺧﺮ ﮐ‪，‬ﻮﺃ؟ ﮐ‪，‬ﻮﻧﮑﻪ ګﻬﯽ ﻭﻩ ﺯﻧﺪﮔﯽ ﮐﺔ ﺟﻮ ﻟﻮﮒ ﮔﺰﺍﺭﺗﺔ‬
‫ﻫ‪ Ｓ‬ﺍﷲ ﻭﻩ ﻣﺸ‪，‬ﺌﺖ ﺟﻮ ﺍﺱ ‪ f‬ﻟﻮﮔﻮﺃ ﻣ‪ Ｓ‬ﺟﺎﺭﯼ ﺭﮐ‪％‬ﯽ ﻫﻮﺋﯽ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﺍﮐﺜﺮ‬
‫ﻟﻮﮔﻮﺃ ﮐﺔ ﻟﺌﺔ ګﻪ ﺑﺎﺕ ﺗﮑﻠ‪，‬ﻒ ﺩﻩ ‪ Ｂ‬ﮐﻪ ﺍﺱ ﮐﺎﺋﻨﺎﺕ ﮐﺎ ﻧﻈﺎﻡ ﺍﺱ ﻃﺮﺡ ﻣﺤﮑﻢ‬
‫ﻭﻣﻀﺒﻮﻁ ﻫﻮ ﺍﻭﺭ ﻭﻩ ﮐﻮﺷﺶ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻣﺠﺬﻭﺑﻮﺃﺎﻭﺭ ﺩﺭﻭګﺸﻮﺃ ﮐﻮ ﺍﺱ ﻣ‪Ｓ‬‬
‫ﺗﺼﺮﻑ ﮐﺎ ﺍﺧﺘ‪，‬ﺎﺭ ﺩﻻﺩګﺄ‪130‬۔‬

‫ﺣﻘ‪，‬ﻘﺖ ﺍﭘﻨﯽ ﺟﮕﻪ ﻗﺎﺋﻢ ‪ Ｂ‬ﮐﻪ ﺭﺍﻩ ‪Ｆ‬ﺍګﺖ ﺭﺍﻩ ﮐﺘﺎﺏ ﻭﺳﻨﺖ ﺟﺲ ﭘﺮ ﺻﺤﺎﺑﻪ ﻭﺗﺎﺑﻌ‪，‬ﻦ‬
‫‪‬ﮔﺎﻣﺰﻥ ﺭ‪ Ｂ‬ﺍﺱ ﭘﺮ ﺍﺳﺘﻘﺎﻣﺖ ﮐﺎ ﻣﻈﺎ‪Ｃ‬ﻩ ﻫﯽ ﺍﺻﻞ ﮐﺮﺍﻣﺖ ‪ Ｂ‬ﭘ‪％‬ﺮ ﺍﮔﺮ ﺍﷲ ﮐﺴﯽ‬
‫ﻣﺨﻠﺺ ﻣﻮﻣﻦ ﮐﻮ ﻋﺰﺍﺯ ﮐﺴﯽ ﮐﺮﺍﻣﺖ ﺳﺔ ﻧﻮﺍﺯ ﺩﺓ ﺗﻮ ﺍﺳﺔ ﭼ‪％‬ﭙﺎﻧﺎ ﻭﺍﺟﺐ ‪ Ｂ‬ﺍﺳﺔ‬
‫ﻇﺎ‪ Ｃ‬ﻧﻬ‪ Ｓ‬ﮐﺮﻧﺎ ﭼﺎﻫ‪，‬ﺌﺔ ﺍﻭﺭ ﺍﷲ ﮐﺔ ﺍﺱ ﺍﺣﺴﺎﻥ ﭘﺮ ﺷﮑﺮګﻪ ﺍﺩﺍ ﮐﺮﻧﺎ ﭼﺎﻫ‪，‬ﺌﺔ ۔‬

‫ﭘﺎﻧﭽﻮګﺄ ﺑﺤﺚ‪:‬ﺍﻗﻄﺎﺏ ﻭﺍﺗﺎﺩ‬

‫ﺟﺐ ﻭﻟﯽ ﮐﺎ ﻣﻌﻨﯽ ﻗﺮﺁ‪ Y‬ﻣﺮﺍﺩ ﺳﺔ ﻋ‪＋‬ﻭﻩ ﺍﭘﻨﯽ ﻣﻨﺸﺎءﻭﻣﺮﺿﯽ ﮐﺔ ﻣﻄﺎﺑﻖ ﺍﺧﺘ‪，‬ﺎﺭ ﮐ‪，‬ﺎ‬
‫ﮔ‪，‬ﺎ ﺗﻮ ﻧﺘ‪，‬ﺠﺘﺎً ﺻﻮﻓ‪，‬ﺎء‪ f‬ﺍﻗﻄﺎﺏ ‪،‬ﺍﺑﺪﺍﻝ ‪،‬ﺍﻭﺗﺎﺩﮐﯽ ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﻭﺿﻊ ﮐﺮﻟ‪ Ｓ‬ﺟﻦ ﭘﺮ‬
‫ﺍﷲ ﮐﯽ ﻃﺮﻑ ﺳﺔ ﮐﻮﺋﯽ ﺩﻟ‪，‬ﻞ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ﭘ‪％‬ﺮ ﺍﻥ ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﮐﻮ ﻣﻘﺎﻡ ﻣﺮﺗﺒﺔ ﺗﮏ ﮐﺔ‬
‫ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﺗﺮﺗ‪，‬ﺐ ﺩګﺎ ﺟﺲ ﻃﺮﺡ ﻋ‪，‬ﺴﺎﺋﯽ ﺍﭘﻨﺔ ﺩګﻨﺪﺍﺭﻭﺃ ﮐﻮ ﻣﺮﺍﺗﺐ ﻣ‪ Ｓ‬ﺗﻘﺴ‪，‬ﻢ‬
‫ﺴّ‪，‬ﺲ ګﻌﻨﯽ ﭘﻮﭖ ﺳﺔ ﻧ‪，‬ﭽﺔ ﺩﺭﺟﺔ ﮐﺎ ﭘﺎﺩﺭﯼ(ﺳﺔ ﺍﺑﺘﺪﺍءﮐﺮﺗﺔ‬
‫ﮐﺮﺗﺔ ﻫ‪Ｓ‬۔ ﺷﻤﺎﺱ)ﻗ ِ‬
‫ﻫ‪ Ｓ‬ﺍﻭﺭ ﭘﻮﭖ ﭘﺮ ﺍﺧﺘﺘﺎﻡ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬۔ﺍګﺴﺔ ﻫﯽ ﺷ‪，‬ﻌﻪ ‪،‬ﻧﺼ‪，‬ﺮګﻪ ﺍ ﻭﺭ ﺍﺳﻤﺎﻋ‪，‬ﻠ‪，‬ﻪ ﺍﭘﻨﺔ‬
‫ﺍﺋﻤﻪ ﮐﯽ ﺗﺮﺗ‪，‬ﺐ ﻟﮕﺎﺗﺔ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺔ ﺳﺎﺑﻖ ﭘ‪％‬ﺮ ﺗﺎﻟﯽ ﭘ‪％‬ﺮ ﻧﺎﻃﻖ ﭘ‪％‬ﺮ ﺍﺳﺎﺱ ‪131‬۔‬

‫ﺻﻮﻓ‪，‬ﺎء‪Ｌ f‬ﯽ ﺍﺳﯽ ﻃﺮﺡ ﺍﭘﻨﺔ ﺍﻭﻟ‪，‬ﺎءﮐﻮ ﺩﺭﺟﺎﺕ ﮐﺔ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﻣﺮﺗﺐ ﮐ‪，‬ﺎ ‪: Ｂ‬‬

‫‪)130‬ﺛﻘﺎﻓﺘﻨﺎ ﺍﺯ ﺯﮐﯽ ﻧﺠ‪，‬ﺐ ﻣﺤﻤﻮﺩ‪(172:‬‬

‫‪)131‬ﻓﺘﺎﻭﯼ ﺍﺑﻦ ﺗ‪，‬ﻤ‪(11/439:＆，‬‬

‫‪78‬‬
 ‫ﻗﻄﺐ‬ ‫‪1‬‬
‫ﺍﻭﺗﺎﺩ ﺍﺭﺑﻌ＆‬ ‫‪2‬‬
‫ﺍﺑﺪﺍﻝ ‪،‬ګﻪ ﭼﺎﻟ‪，‬ﺲ ﻫ‪ Ｓ‬ﺷﺎﻡ ﻣ‪.... Ｓ‬؟‬ ‫‪3‬‬
‫ﺍﻟﻨﺠﺒﺎءګﻪ ﻣﺨﻠﻮﻕ ﮐﺔ ﺑﻮﺟ‪ ＃‬ﺍﭘﻨﺔ ﺍﻭﭘﺮ ﻻﺩ ﻟ‪，‬ﺘﺔ ﻫ‪Ｓ‬‬ ‫‪4‬‬
‫ﻧﻘﺒﺎء‬ ‫‪5‬‬

‫ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ﻗﻄﺐ ﮐﺴﺔ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﺍﺱ ﮐﺔ ﺟﻮﺍﺏ ﻣ‪ Ｓ‬ﺗ‪，‬ﺠﺎﻧ‪，‬ﻪ ﮐﺎﺑﺎ‪ Y‬ﮐﻬﺘﺎ‬
‫‪:Ｂ‬ﻗﻄﺐ ﺩﺭﺣﻘ‪，‬ﻘﺖ ﺣﻖ )ﺍﷲ ﺗﻌﺎﻟﯽٰ( ﮐﯽ ﻧ‪，‬ﺎﺑﺖ ‪ Ｂ‬ﺧﻠﻖ ﺗﮏ ﺣﻖ ﮐﯽ ﻃﺮﻑ ﺳﺔ ﮐﭽ‪＃‬‬
‫‪Ｌ‬ﯽ ﻗﻄﺐ ﮐﺔ ﺣﮑﻢ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻧﻬ‪ Ｓ‬ﭘﻬﻨﭻ ﺳﮑﺘﺎ‪132‬۔‬

‫ﭘ‪％‬ﺮ ﺻﻮﻓ‪，‬ﺎءﮐﺔ ＠ﺃ ﻗﻄﺐ ‪Ｌ‬ﯽ ﺩﻭﻃﺮﺡ ﮐﺔ ﻫ‪: Ｓ‬‬

‫‪ 1‬ﺟﻮ ﺑﺸﺮ ﻫﻮ ﻣﺨﻠﻮﻕ ﻫﻮ ﺍﺱ ﺯﻣ‪，‬ﻦ ﭘﺮ ﻣﻮﺟﻮﺩ ﻫﻮ۔ﺍﭘﻨﯽ ﻣﻮﺕ ﮐﺔ ﻭﻗﺖ ﺍﭘﻨﺎ ﻣﻘﺮﺏ‬
‫ﺗﺮګﻦ ﺑﺪﻝ ﺟﺎﻧﺸ‪，‬ﻦ ﭼ‪％‬ﻮﺅﺗﺎ ‪) Ｂ‬ﻋ‪，‬ﺴﺎﺋ‪，‬ﻮﺃ ﺳﺔ ﻣﮑﻤﻞ ﻣﺸﺎﺑﻬﺖ(۔‬

‫‪ 2‬ﻭﻩ ﻗﻄﺐ ﺟﺲ ﮐﺎ ﮐﻮﺋﯽ ﻗﺎﺋﻢ ﻣﻘﺎﻡ ﻧﻬ‪ Ｓ‬ﺑﻦ ﺳﮑﺘﺎ ﻭﻩ ﺍګﮏ ﭼﻨ‪，‬ﺪﻩ ﺭﻭﺡ ﻫﻮﺗﺎ ‪Ｂ‬‬
‫ﺟﻮ ﺍﺱ ﮐﺎﺋﻨﺎﺕ ﻣ‪ Ｓ‬ﻣ‪ Ｓ‬ﺍګﺴﺔ ﺳ‪，‬ﺮ ﮐﺮﺗﺎ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ ﺭﻭﺡ ﺟﺴﻢ ﻣ‪ Ｓ‬ﭼﻠﺘﯽ‬
‫‪133Ｂ‬۔‬

‫ﺭﻓﺎﻋﯽ ﺍﻥ ﺗﻤﺎﻡ ﻣﺮﺍﺗﺐ ﺳﺔ ‪Ｌ‬ﯽ ﺁﮔﺔ ‪ Ｂ‬ﺍﭘﻨﺔ ﺍګﮏ ﺷﺎﮔﺮﺩ ﺳﺔ ﮐﻬﺘﺎ ‪: Ｂ‬ﺍﭘﻨﺔ ﺷ‪，‬ﺦ‬
‫ﮐﻮ ﻗﻄﺒ‪，‬ﺖ ﺳﺔ ﭘﺎﮎ ﺭﮐ‪134 ＃‬۔‬

‫ﺍﺑﻮﺍﻟﻌﺒﺎﺱ ﻣﺮګﺴﯽ ﮐﺔ ﻧﺰﺩګﮏ ﻣﻘﺎﻡ ﺻﺪګﻘ‪，‬ﺖ ﻣﻘﺎﻡ ﻗﻄﺒ‪，‬ﺖ ﺳﺔ ‪Ｌ‬ﯽ ﻓﺎﺋﻖ ‪135 Ｂ‬۔‬

‫‪＄)132‬ﺬﻩ ‪＄‬ﯽ ﺍﻟﺼﻮﻓ‪(125:＆，‬‬

‫‪＄)133‬ﺬﻩ ‪＄‬ﯽ ﺍﻟﺼﻮﻓ‪125:＆，‬ﻧ‪，‬ﺰ ﺗﻨﺒ‪，‬ﻪ ﺍﻟﻐﺒﯽ ﮐﺎ ﺣﺎﺷ‪，‬ﻪ‪(32:‬‬
‫‪)134‬ﻃﺒﻘﺎﺕ ﺍﻟﺸﻌﺮﺍ‪(1/144:Y‬‬
‫‪)135‬ﻟﻄﺎﺋﻒ ﺍﻟﻤﻨﻦ‪(12:‬‬

‫‪79‬‬
‫ﺍﻭﺗﺎﺩ ګﻪ ﭼﺎﺭ ﺍﻓﺮﺍﺩ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻋﺎ‪ Ｐ‬ﮐﺔ ﭼﺎﺭ ﺳﺘﻮﻧﻮﺃ ﻣﺸﺮﻕ ﻣﻐﺮﺏ ﺷﻤﺎﻝ ﺟﻨﻮﺏ ﻣ‪Ｓ‬‬
‫ﻫﻮﺗﺔ ﻫ‪136Ｓ‬۔‬

‫ﺍﺑﺪﺍﻝ ګﻪ ﺳﺎﺕ ﺍﻓﺮﺍﺩ ﻫ‪ Ｓ‬ﮐﺴﯽ ﺍګﮏ ﺟﮕﻪ ﻧﻬ‪ Ｓ‬ﺍﭘﻨﺎ ﺟﺴﻢ ﭼ‪％‬ﻮﺅ ﮐﺮ ﺯﻧﺪﻩ ﻫ‪137Ｓ‬۔‬

‫ﺍګﮏ ﻣﺴﻠﻤﺎﻥ ﺍﻥ ﺧﺮﺍﻓﺎﺕ ﮐﻮﭘﺆځ ﺳﻦ ﮐﺮ ﺗﻌﺠﺐ ﻣ‪ Ｓ‬ﭘﺆﺟﺎﺗﺎ ‪ Ｂ‬ﮐﻪ ﺟﺮﺟﺎ‪ Y‬ﻭﻏ‪，‬ﺮﻩ‬

‫ﺟﻮ ﻋﻠﻢ ﻭﻣﻌﺮﻓﺖ ﮐﺎ ﺩﻋﻮﯼٰ ﮐﺮﺗﺔ ﻫﻮﺃ ﮐﺲ ﻃﺮﺡ ګﻪ ﺑﺎﺗ‪ Ｓ‬ﮐﺮﺟﺎﺗﺔ ﻫ‪ Ｓ‬ګﻪ ﺗﻮ ﻋﻘ‪，‬ﺪﻩ‬
‫ﺍﺳ‪＋‬ﻣ‪，‬ﻪ ﺳﺔ ﻣﺰﺍﺣﻢ ﭘﺮﺧﻄﺮ ﺭﺍﺳﺘﺔ ﻫ‪ Ｓ‬ګﻪ ﻋﻘ‪，‬ﺪﻩ ﮐﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﯽٰ ﮐﺔ ﺳﻮﺍ‬
‫ﮐﻮﺋﯽ ﺍﻭﺭ ‪Ｌ‬ﯽ ﺍﺱ ﮐﺎﺋﻨﺎﺕ ﻣ‪ Ｓ‬ﺗﺼﺮﻑ ﮐﺮﺗﺎ ‪ Ｂ‬ﺷﺮﮎ ﺍﮐﺒﺮ ‪ Ｂ‬ﺟﺒﮑﻪ ﺍﷲ ﺗﻌﺎﻟﯽٰ ‪f‬‬
‫ﺍﭘﻨﺔ ﺍﻭﭘﺮ ﺍﻭﻟ‪，‬ﺎءﮐﻮ ﺻﺪګﻘ‪，‬ﻦ ﮐﺔ ﻭﺻﻒ ﺳﺔ ﻣﺘﺼﻒ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ ﺻﺪګﻖ ﺍﮐﺒﺮ ﺍﻭﺭ‬
‫ﺳ‪，‬ﺪﻩ ﻣﺮګﻢ ﺍﻡ ﻋ‪，‬ﺴﯽٰ‪ ‬ﻣﮕﺮ ګﻪ ﻟﻮﮒ ﺍﷲ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺭﺳﻮﻝ ﮐﯽ ﮐ‪％‬ﻠﯽ ﻣﺨﺎﻟﻔﺖ‬
‫ﮐﺮ‪ f‬ﻟﮕﺔ ﻫ‪ Ｓ‬ﮐﻪ ‪:‬ﻗﻄﺒ‪，‬ﺖ ﻣﺮﺗﺒﻪ ﺻﺪګﻘ‪，‬ﺖ ﺳﺔ ﺑﺆځ ﮐﺮ ‪Ｂ‬۔ﺍﻥ ﮐﺔ ﮐ‪＋‬ﻡ ﮐﺎ ﺧ‪＋‬ﻑ‬
‫ﻋﻘﻞ ﺑ‪＋‬ﺷﺒﻪ ﻣﻌﻠﻮﻡ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻋﻘﻞ ﺍﻥ ﺧﺮﺍﻓﺎﺕ ﮐﻮ ﻧﻬ‪ Ｓ‬ﻣﺎﻥ ﺳﮑﺘﯽ ﮐﻪ ﺍﻗﻄﺎﺏ ﺍﻭﺗﺎﺩ‬
‫ﻋﺎ‪ Ｐ‬ﻣ‪ Ｓ‬ﺗﺼﺮﻑ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﻭﻩ ﭼﺎﺭ ﻫ‪ Ｓ‬ګﻪ ﺳﺎﺕ ﻫ‪ Ｓ‬ﻭﻩ ﮐﻬﺎﺃ ﺳﺔ ګﻪ ﺗﻌﺪﺍﺩ‬
‫ﻭﺗﺨﺼ‪，‬ﺺ ﻟﺔ ﮐﺮ ﺁﺋﺔ ﻫ‪ Ｓ‬ﺍﻭﺭﮐﻬﺎﺃ ﺳﺔ ﻗﻄﺐ ﮐﻮ ﺍﷲ ﮐﺎ ﻧﺎﺋﺐ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﮐ‪，‬ﺎ‬
‫ﺍﷲ ﻋﺎﻡ ﺑﺎﺩﺷﺎﻫﻮﺃ ﮐﯽ ﻃﺮﺡ ﺍګﮏ ﺑﺎﺩﺷﺎﻩ ‪ Ｂ‬ﺟﻮ ﻧﺎﺋﺐ ﮐﺎ ﻣﺤﺘﺎﺝ ﻫﻮﺳﺒﺤﺎﻥ ﺍﷲ ګﻪ‬
‫ﺑﻬﺘﺎﻥ ﻭﺍﻓﺘﺮﺍءﭘﺮﺩﺍﺯﯼ ﻭﺑﮑﻮﺍﺱ ‪Ｂ‬۔‬
‫)ﻓﺘﺎﻭګﻪ ﺑﺰﺍﺭګﻪ ﻣ‪ Ｂ Ｓ‬ﮐﻪ ‪:‬ﺟﻮ ﮐﻬﺔ ﮐﻪ ﻣﺸﺎﺋﺦ ﮐﯽ ﺍﺭﻭﺍﺡ ﺣﺎﺿﺮ ﻫﻮﺗﯽ ﻫ‪ Ｓ‬ﻋﻠﻢ‬
‫ﺭﮐ‪％‬ﺘﯽ ﻫ‪ Ｓ‬ﻭﻩ ﮐﺎﻓﺮ ‪ Ｂ‬۔ﻧ‪，‬ﺰ ﻣ‪＋‬ﺣﻈﻪ ﻫﻮﻏﺎګ＆ ﺍﻻﻣﺎ‪ Y‬ﺍﺯ ﺷﮑﺮﯼ ﺁﻟﻮﺳﯽ ‪3/66:‬ګﻬﺎﺃ‬
‫ﺍﻭﻟ‪，‬ﺎءﺍﻭﺗﺎﺩ ﻭﺍﻗﻄﺎﺏ ﺳﺔ ﻣﺘﻌﻠﻖ ﺷ‪，‬ﺦ ﺻﻨﻊ ﺍﷲ ﺣﻨﻔﯽ ‪ f‬ﺑﻬﺘﺮګﻦ ﮐ‪＋‬ﻡ ﮐ‪，‬ﺎ‪ Ｂ‬ﻣ‪＋‬ﺣﻈﻪ‬
‫ﻫﻮ‪(2/66:‬‬

‫‪)136‬ﺍﻟﺘﻌﺮګﻔﺎﺕ ﺍﺯ ﺟﺮﺟﺎ‪(39:Y‬‬
‫‪)137‬ﺍﻟﺘﻌﺮګﻔﺎﺕ ﺍﺯ ﺟﺮﺟﺎ‪(23:Y‬‬

‫‪80‬‬
‫ګﻬﺎﺃ ﻃﺮګﻘﺖ ﻣﺤﻤﺪﯼ ‪،‬ﻭﺣﺪﺕ ﺍﻻﺩګﺎﻥ ﺳﺔ ﻣﺘﻌﻠﻖ ﺻﻮﻓ‪，‬ﺎءﮐﺎ ﮐ‪＋‬ﻡ ‪ Ａ‬ﻧﻬ‪ Ｓ‬ﻟﮑ‪＃‬‬
‫ﺳﮑﺘﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﻭﻩ ﻣﺮﺩﻩ ﮐ‪＋‬ﻡ ﺍﻭﺭﮔ‪，＂％‬ﺎ ﺑﮑﻮﺍﺱ ﺳﺔ ﺯګﺎﺩﻩ ﮐﭽ‪Ｌ ＃‬ﯽ ﻧﻬ‪ Ｓ‬۔ﺟﺲ ﮐﯽ‬
‫ﺗﻌﺒ‪，‬ﺮ ﻫﻤﺎﺭﺓ ﻟﺌﺔ ﻣﻤﮑﻦ ﻧﻬ‪ Ｓ‬ﺩﺭﺣﻘ‪，‬ﻘﺖ ﻭﻩ ﺍﺳ‪＋‬ﻡ ﮐﯽ ﺷﺎﻧﺪﺍﺭ ﻋﻤﺎﺭﺕ ﺯﻣ‪，‬ﻦ ﺑﻮﺱ‬
‫ﮐﺮ‪ f‬ﻭﺍﻟﯽ ﻏﻨﻮﺻ‪，‬ﺖ ‪) Ｂ‬ګﻪ ﺍګﮏ ﻓﻠﺴﻔ‪，‬ﺎﻧﻪ ﺩګﻦ ‪ Ｂ‬ﺍﺱ ﮐﯽ ﺑﻬﺖ ﺳﯽ ﺻﻮﺭﺗ‪Ｓ‬‬
‫ﻫ‪ Ｓ‬ﺟﺲ ﮐﯽ ﺍﺑﺘﺪﺍءګﻪ ‪ Ｂ‬ﮐﻪ ﺣﻖ ﮐﯽ ﻣﻌﺮﻓﺖ ﺍﺱ ﮐﺸﻒ ﮐﺔ ﺫﺭګﻌﺔ ﻣﻤﮑﻦ ‪ Ｂ‬ﺟﻮ‬
‫ﺑﺮﺍﺳﺘﻪ ﻇﻦ ﻭﺗﺨﻤ‪，‬ﻦ ﻋﺎﺭﻑ ﮐﺎ ﻣﻌﺮﻭﻑ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻣﻞ ﮐﺮ ﺣﺎﺻﻞ ﻫﻮﺍﻭﺭ ګﻪ ﻣﻌﺮﻓﺖ‬
‫ﻋﻠﻢ ﻭﺍﺳﺘﺪﻻﻝ ﮐﺔ ﺫﺭګﻌﺔ ﻣﻤﮑﻦ ﻧﻬ‪ Ｓ‬ګﻪ ﺗﺼﻮﻑ ﻫﯽ ﮐﯽ ﺍګﮏ ﻗﺴﻢ ‪ Ｂ‬ﺟﻮ ﻣﻌﺮﻓﺖ‬
‫ﮐﯽ ﺍﻋﻠﯽٰ ﺗﺮګﻦ ﺭﺍﻩ ﺳﻤﺠ‪％‬ﯽ ﺟﺎﺗﯽ ‪ Ｂ‬ﺍﺱ ﮐﺎ ﻋﻘ‪，‬ﺪﻩ ‪ Ｂ‬ﮐﻪ ﺧﺮﻕ ﺍﻭﺭ ﺍﺩګﺎﻥ ﻣ‪ Ｓ‬ﮐﭽ‪ ＃‬ﺁﺅ‬
‫ﻧﻬ‪ Ｓ‬ﺳﺐ ﺍګﮏ ﻫ‪ Ｓ‬ﺍﺱ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ګﻪ ﺍﻧﺘﻬﺎﺋﯽ ﺧﻄﺮﻧﺎﮎ ‪ Ｂ‬ګﻪ ګﻮﻧﺎ‪ Y‬ﻟﻔﻆ‬
‫ﻏﻨﻮﺳ‪，‬ﺲ ګﻌﻨﯽ ﻣﻌﺮﻓﺖ ﺳﺔ ﻧﮑﻠﯽ ‪ Ｂ‬ﭘﻬﻠﯽ ﺻﺪﯼ ﻋ‪，‬ﺴﻮﯼ ﻣ‪ Ｓ‬ﺟﺐ ګﻮﻧﺎ‪ Y‬ﺍﻭﺭ‬
‫ﻣﺸﺮ‪ Ｒ‬ﺛﻘﺎﻓﺖ ﮐﺎ ﺍﺧﺘ‪＋‬ﻁ ﻫﻮﺍ ﺍﺱ ﮐﺔ ﻧﺘ‪，‬ﺠﺔ ﻣ‪ Ｓ‬ګﻪ ﺑﻬﺖ ﭘ‪，％‬ﻞ ﮔﺌﯽ ﺗ‪％‬ﯽ ﺍﺱ ﮐﺔ‬
‫ﺑﺎﻧ‪，‬ﺎﻥ ﻣ‪ Ｓ‬ﺗ‪，‬ﺴﺮﯼ ﺻﺪﯼ ﻋ‪，‬ﺴﻮﯼ ﮐﺎ ﻓﻠﺴﻔﯽ ﺍﻓ‪＋‬ﻃﻮﻥ ‪Ｌ‬ﯽ ‪ Ｂ‬ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﻣﻘﺪﻣﻪ‬
‫ﺍﻟﻄﺮګﻖ ﺍﻟﻮﻻګ＆ ﺍﻟ‪％，‬ﺎ ﺍﺯ ﺍﺑﺮﺍﻫ‪，‬ﻢ ﻫ‪＋‬ﻝ‪(77:‬‬

‫ﭼ‪＂％‬ﯽ ﺑﺤﺚ‪:‬ﺑﮑﻮﺍﺳ‪，‬ﺎﺕ ﺍﻭﺭ ﻧﺎﻣﻌﻘﻮﻟ‪，‬ﺎﺕ‬

‫ﺍﻣﺎﻡ ﺷﺎﻓﻌﯽ‪‬ﻓﺮﻣﺎﺗﺔ ﻫ‪:Ｓ‬ﺍﮔﺮ ﮐﻮﺋﯽ ﺩﻥ ﮐﺔ ﺷﺮﻭ ﻉ ﻣ‪ Ｓ‬ﺻﻮ‪ Ｑ‬ﺑﻦ ﺟﺎﺋﺔ ﺗﻮﻇﻬﺮ‬
‫ﺳﺔ ﭘﻬﻠﺔ ﭘﻬﻠﺔ ﺍﺣﻤﻖ ﺑﻦ ﺟﺎﺋﺔ ﮔﺎ ‪138‬۔‬

‫ګﻪ ﺭﻭﺍګﺖ ﺻﺤ‪，‬ﺢ ﻫﻮګﺎ ﻧﻪ ﻫﻮ ﺣﻘ‪，‬ﻘﺖ ګﻬﯽ ‪ Ｂ‬ﮐﻪ ﺻﻮﻓ‪，‬ﺖ ﻣ‪ Ｓ‬ﻋﺎﻡ ﺭﺟﺤﺎﻥ ﻋﻘﻞ‬
‫ﻭﻋﻘ‪＋‬ﻧ‪，‬ﺖ ﺳﺔ ﺩﻭﺭﯼ ﻫﯽ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻭﻩ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﺣﻮﺍﻝ ﺍﻭﺭ ﻣﻘﺎﻣﺎﺕ ﺗﮏ‬
‫ﭘﻬﻨﭽﻨﺔ ﮐﺔ ﻟﺌﺔ ﻋﻘﻞ ﺯﺍﺋﻞ ﮐﺮﻧﺎ ﺿﺮﻭﺭﯼ ‪ Ｂ‬ﺍﺳﯽ ﻟﺌﺔ ﻭﻩ ﺍﭘﻨﺔ ﻣﺸﺎﺋﺦ ﮐﺔ ﻟ‪，‬ﺔ ﺍګﺴﺔ‬
‫ﻭﺍﻗﻌﺎﺕ ﺑ‪，‬ﺎﻥ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﻦ ﮐﺎ ﻋﻘﻞ ﺳﺔ ﺑﺎﻟﮑﻞ ﻭﺍﺳﻄﻪ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﺎ ﺟﺒﮑﻪ ﻋﻘﻞ‬

‫‪)138‬ﺗﻠﺒ‪，‬ﺲ ﺍﺑﻠ‪，‬ﺲ‪(370:‬‬

‫‪81‬‬
‫ﻣﻌﺮﻓﺖ ﻋﻠﻮﻡ ﻣ‪ Ｓ‬ﺷﺮﻁ ﺍﻭﻝ ‪ Ｂ‬ګﻪ ﺍګﺴﺔ ﻫﯽ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ ﺁﻧﮑ‪ ＃‬ﮐﺔ ﻟﺌﺔ ﺑﺼﺎﺭﺕ‬
‫ﺿﺮﻭﺭﯼ ‪ Ｂ‬ﭘ‪％‬ﺮ ﺍﮔﺮ ﺍﺱ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺍګﻤﺎﻥ ﻭﻗﺮﺁﻥ ﮐﺎ ﻧﻮﺭ ‪Ｌ‬ﯽ ﺣﺎﺻﻞ ﻫﻮﺟﺎﺋﺔ ﺗﻮ ګﻪ ﻧﻮﺭ‬
‫ﻋﻠﯽ ﻧﻮﺭ ‪ Ｂ‬ﺟﺒﮑﻪ ﻋﻘﻞ ﮐﻮ ﺑﺎﻟﮑﻞ ﻫﯽ ﺗﺮﮎ ﮐﺮﺩګﻨﺎ ﺗﻮ ﺣ‪，‬ﻮﺍﻧ‪，‬ﺖ ﻭﺑﻬ‪，‬ﻤ‪，‬ﺖ ‪ Ｂ‬۔‬

‫۔)ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﻓﺘﺎﻭﯼ ﺍﺑﻦ ﺗ‪，‬ﻤ‪ 3/338:＆，‬ﻧ‪，‬ﺰﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ ‪ f‬ﺩﺱ ﺟﻠﺪګﺄ ﺻﺮﻑ ﺍﺱ‬
‫ﻋﻨﻮﺍﻥ ﭘﺮ ﻟﮑ‪％‬ﯽ ﻫ‪ Ｓ‬ﮐﻪ ﺷﺮګﻌﺖ ﻣﻨﻘﻮﻟﻪ ﺍﻭﺭ ﺣﻘ‪，‬ﻘﺖ ﻣﻌﻘﻮﻟﻪ ﻣ‪ Ｓ‬ﺑﺎﻟﮑﻞ ﻓﺮﻕ ﻧﻬ‪Ｓ‬‬
‫(ﮐﻮﺋﯽ ﻣﺴﻠﻤﺎﻥ ﻣﮑﻠﻒ ﺍﺳﯽ ﻭﻗﺖ ﺑﻨﺘﺎ ‪ Ｂ‬ﺟﺐ ﻭﻩ ﻋﺎﻗﻞ ﻫﻮګﻪ ‪Ｌ‬ﯽ ﻋﻠﻢ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ‬
‫ﺻﻮﻓ‪，‬ﺎء‪ Ｂ‬ﮐﺔ ＠ﺃ ﺳﺐ ﻣﻤﮑﻦ ‪ Ｂ‬ﺳﺐ ﭼﻠﺘﺎ ‪ Ｂ‬ﺧﻮﺍﻩ ﮐﺘﻨﺎ ﻫﯽ ﻋﺠ‪，‬ﺐ ﻫﻮ ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻥ‬
‫ﮐﺔ ﻣﺸﺎﺋﺦ ﮐﯽ ﮐﺴﯽ ﺑﺎﺕ ﮐﺎﺭﺩ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎ ﺟﺎﺳﮑﺘﺎ ﺍﻭﺭ ﺍﮔﺮ ﺭﺩ ﮐﺮګﺎ ﺗﻮ ﭘ‪％‬ﺮ ﻭﻩ ﺣﺠﺎﺏ‬
‫ﻣ‪ Ｓ‬ﺁﺟﺎﺗﺎ ‪ Ｂ‬ﺍﺱ ﻃﺮﺡ ﮐﺔ ﻣﻌﺎﻣ‪＋‬ﺕ ﻧﻬ‪ Ｓ‬ﺳﻤﺠ‪ ＃‬ﺳﮑﺘﺎ ﺍﺳﯽ ﻟﺌﺔ ﺍﻥ ﮐﺔ ﻗﺼﺔ‬
‫ﻭﺣﮑﺎګﺎﺕ ګﻬﻮﺩ ﻭﻧﺼﺎﺭﯼ ﮐﺔ ﻟﺌﺔ ﺑﺎﻋﺚ ﻣﺬﺍﻕ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﺁﻟﻮﺳﯽ ‪ f‬ﻟﮑ‪％‬ﺎ‬
‫‪139Ｂ‬۔‬

‫ﭼﻮﻧﮑﻪ ﺳﻘﻮﻁ ﺑﻐﺪﺍﺩ ﮐﺔ ﺑﻌﺪ ﻟﻮﮒ ﺍﺳﺒﺎﺏ ﮐﻮ ﻣﺴﺒﺒﺎﺕ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻣﺮﺑﻮﻁ ﮐﺮ‪ f‬ﺳﺔ‬
‫ﻋﺎﺟﺰ ﺁﭼﮑﺔ ﺗ‪％‬ﺔ ﻟﻬٰﺬﺍ ﺗﺼﻮﻑ ﻫﯽ ﻭﻩ ﻭﺍﺣﺪ ﺭﺍﻩ ﺑﭽﯽ ﺟﻮ ﺍﺱ ﻣﺸﮑﻞ ﺳﺔ ﭘ‪，‬ﭽ‪％‬ﺎ‬
‫ﭼ‪％‬ﺆﺍﺳﮑﺘﯽ ﺗ‪％‬ﯽ ﺗﻮ ﻟﻮﮒ ﺑﮑﺜﺮﺕ ﺻﻮﻓ‪，‬ﺎءﮐﺔ ﭘﺎﺱ ﺟﺎ‪ f‬ﻟﮕﺔ ﺍﻥ ﺳﺔ ﺗﺒﺮﮎ ﺣﺎﺻﻞ‬
‫ﮐﺮ‪ f‬ﻟﮕﺔ ﺍﻭﺭ ﺷﻬﺮﻭﺃ ﻣ‪ Ｓ‬ﺻﻮﻓ‪，‬ﺎءﮐﯽ ﺑﻬﺘﺎﺕ ﻫﻮﮔﺌﯽ ‪140‬۔‬

‫ﮐﻮﺋﯽ ﻫﻤ‪ Ｓ‬ﺟ‪％‬ﻮ！ﺎ ﺍﻭﺭ ﻇﺎ‪ Ｐ‬ﻧﻪ ﺳﻤﺠ‪％‬ﺔ ﺻﻮﻓ‪，‬ﺎءﮐﺔ ګﻪ ﻧﺎﻣﻌﻘﻮﻝ ﻗﺼﺔ ﺷﻌﺮﺍ‪ Y‬ﮐﯽ‬
‫ﮐﺘﺎﺏ ”ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﮑﺒﺮﯼٰ“ﺳﺔ ﻣﺎﺧﻮﺫ ﻫ‪ Ｓ‬ﻭﻩ ﺍﻥ ﻗﺼﻮﺃ ﮐﻮ ﻧﻘﻞ ﮐﺮﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﺱ ﭘﺮ‬
‫ﺑﺎﻟﮑﻞ ﺗﻨﻘ‪，‬ﺪ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺎ ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺱ ﮐﺔ ﻋﻘ‪，‬ﺪﺓ ﮐﺔ ﻣﻄﺎﺑﻖ ګﻪ ﺳﺐ ﺻﺤ‪，‬ﺢ ‪ Ｂ‬ﺑﻠﮑﻪ‬
‫ﻣﺠﺬﻭﺑﻮﺃ ﮐﺔ ﻗﺼﺔ ﺑ‪，‬ﺎﻥ ﮐﺮﮐﺔ ﺍﻧﻬ‪ Ｓ‬ﺑﻨﻈﺮ ﺗﺤﺴ‪，‬ﻦ ﺩګﮑ‪％‬ﺘﺎ‪ Ｂ‬ﺣﺎﻻﻧﮑﻪ ګﻪ ﮐﻬﺎﺟﺎﺗﺎ ‪Ｂ‬‬
‫ﮐﻪ ګﻪ ﻗﺼﺔ ﺍﻥ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺑﻨﺎﺋﺔ ﻫﻮﺋﺔ ﻫ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ﺷﻌﺮﺍ‪ Y‬ﺍﻧﻬ‪ Ｓ‬ﻧﻘﻞ ﮐﺮﺗﺔ ﻭﻗﺖ‬

‫‪)139‬ﻣﺤﺎﮐﻤ＆ ﺍﻻﺣﻤﺪګ‪，‬ﻦ‪(490:‬‬
‫‪)140‬ﻇ‪％‬ﺮﺍﻻﺳ‪＋‬ﻡ ﺍﺯ ﺍﺣﻤﺪ ﺍﻣ‪，‬ﻦ‪(4/219:‬‬

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‫ﺍﻥ ﮐﺎ ﺍﻧﮑﺎﺭ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺎ ﺍﺱ ﮐﺔ ﺩﻭﺭ ﺳﺔ ﺁﺝ ﺗﮏ ﺍﻥ ﻗﺼﻮﺃ ﮐﻮ ﭘﺆ‪＄‬ﻨﺔ ﻭﺍﻟﻮﺃ ﻣ‪ Ｓ‬ﺳﺔ‬
‫ﮐﻮ ﺋﯽ ‪Ｌ‬ﯽ ﻧﻬ‪ Ｓ‬ﮐﻬﺘﺎ ﮐﻪ ‪ Ａ‬ﺍﻥ ﻗﺼﻮﺃ ﮐﻮ ﻧﻬ‪，‬ﺃﻤﺎﻧﺘﺔ ﺍﻧﻬ‪ Ｓ‬ﻫﻤﺎﺭﯼ ﮐﺘﺎﺑﻮﺃ ﺳﺔ ﻫ＂ﺎګﺎ‬
‫ﺟﺎﺋﺔ ګﻬﯽ ﻣﺸﮑﻞ ‪ Ｂ‬ﮐﻪ ﻟﻮﮒ ﺍﻧﻬ‪ Ｓ‬ﺭﻭﺍ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻋﻤ‪ ً＋‬ﺍﻥ ﮐﯽ ﺗﺼﺪګﻖ‬
‫ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺫګﻞ ﻣ‪ Ｓ‬ﻣﺨﺘﻠﻒ ﺍﺩﻭﺍﺭ ﺳﺔ ﻟﺔ ﮐﺮ ﻣ（ﻟﻒ ﮐﺔ ﺩﻭﺭ ﮐﺔ ‪10‬ﻭګﺄ ﺻﺪﯼ‬
‫ﻫﺠﺮﯼ ﺗﮏ ﮐﺔ ﭼﻨﺪ ﻧﻤﻮ‪ f‬ﺩﺭﺝ ﻫ‪:Ｓ‬‬

‫‪ 1‬ﺷ‪，‬ﺦ ﺍﺣﻤﺪ ﺭﻓﺎﻋﯽ ﮐﺔ ﺗﺬﮐﺮﺓ ﻣ‪ Ｓ‬ﺷﻌﺮﺍ‪ Y‬ﻟﮑ‪％‬ﺘﺎ ‪: Ｂ‬ﺟﺐ ﺣﻖ ﺗﻌﺎﻟﯽٰ ﺍﺱ ﭘﺮ‬

‫ﺗﻌﻈ‪，‬ﻤﺎً ﺗﺠﻠﯽ ﺇﺍﻟﺘﺎ ﺗﻮ ﻭﻫﭙﮕ‪％‬ﻞ ﺟﺎﺗﺎ ﺣﺘﯽ ﮐﻪ ﭘﺎ‪ Y‬ﮐﺎ ！ﮑﺆﺍ ﺳﺎ ﺑﻦ ﺟﺎﺗﺎ ﭘ‪％‬ﺮ ﺍﺳﺔ‬
‫ﻟﻄﻒ ﭘﺎﻟ‪，‬ﺘﺎ ﭘ‪％‬ﺮ ﻭﻩ ﺁﻫﺴﺘﻪ ﺁﻫﺴﺘﻪ ﺟﻤﻨﺎ ﺷﺮﻭﻉ ﻫﻮﺟﺎﺗﺎ ﺍﻭﺭ ﻭﺍﭘﺲ ﺟﺴﻢ ﺑﻦ ﺟﺎﺗﺎ‬
‫ﺍﻭﺭ ﭘ‪％‬ﺮ ﮐﻬﺘﺎ ﮐﻪ ‪:‬ﺍﮔﺮ ﺍﷲ ﻣ‪，‬ﺮﺍ ﺭﺏ ﻧﺮﻣﯽ ﻧﻪ ﮐﺮﺗﺎ ﺗﻮ ﻣ‪ Ｓ‬ﺗﻤﻬﺎﺭﯼ ﻃﺮﻑ ﻧﻪ‬
‫ﭘﻠ＂ﺘﺎ‪141‬۔‬

‫‪ 2‬ﺷ‪，‬ﺦ ﺍﺑﻮﻋﻤﺮﻭ ﺑﻦ ﻣﺮﺯﻭﻕ ﺍﻟﻘﺮﺷﯽ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻟﮑ‪％‬ﺘﺎ ‪: Ｂ‬ګﻪ ﻋﺮ‪ Ｋ‬ﺷ‪，‬ﺦ ﺗ‪％‬ﺎ‬
‫ﺟﺐ ﮐﻮﺋﯽ ﻋﺠﻤﯽ ﺑﻮﻟﻨﺎ ﭼﺎﻫﺘﺎ ګﺎ ﻋﺮ‪ Ｋ‬ﻋﺠﻤﯽ ﺑﻮﻟﻨﺎ ﭼﺎﻫﺘﺎ ﺗﻮګﻪ ﺍﺱ ﮐﺔ ﻣﻨﻪ ﻣ‪Ｓ‬‬
‫ﺗ‪％‬ﻮﮎ ﺩګﺘﺎ ﺍﻭﺭ ﻭﻩ ﺍﺱ ﮐﯽ ﺯﺑﺎﻥ ﺑﻮﻟﻨﺎ ﺷﺮﻭﻉ ﮐﺮﺩګﺘﺎ ﮔﻮګﺎ ﺍﺱ ﮐﯽ ﺍﺻﻞ ﺯﺑﺎﻥ‬
‫ﻭﻫﯽ ‪ 142Ｂ‬۔‬

‫ﺑﭽﺎﺭﺓ ﻣﺴﮑ‪，‬ﻦ ﻃﻠﺒﺎءﺟﻮ ﺍﺟﻨﺒﯽ ﺯﺑﺎﻥ ﭘﺆ‪＄‬ﺘﺔ ﻫ‪ Ｓ‬ﺍﮔﺮ ﺁﺝ ګﻪ ﺷ‪，‬ﺦ ﻫﻮﺗﺔ ﺗﻮ ﺍﻧﻬ‪ Ｓ‬ﺑﺆﺍ‬
‫ﺳﮑﻮﻥ ﻣﻞ ﺟﺎﺗﺎ ﺑﺆﺍ ﺳﮑﻮﻥ۔‬

‫‪ 3‬ﺗﻘﯽ ﺍﻟﺪګﻦ ﺳﺒﮑﯽ ﮐﻬﺘﺔ ﻫ‪: Ｓ‬ﻣ‪ Ｓ‬ﻣﺤﻔﻞ ﺳﻤﺎﻉ ﻣ‪ Ｓ‬ﮔ‪，‬ﺎ ﻭ＠ﺃ ﺷ‪，‬ﺦ ﺭﺳ‪ Y＋‬ﺗ‪％‬ﺔ‬
‫ﻭﻩ ﻫﻮﺍ ﻣ‪ Ｓ‬ﺗ‪，‬ﺮﺗﺔ ﭘ‪％‬ﺮﺁﻫﺴﺘﻪ ﺁﻫﺴﺘﻪ ﻧ‪，‬ﭽﺔ ﺁﺟﺎﺗﺔ ﺣﺘﯽ ﮐﻪ ﺟﺐ ﺍﻥ ﮐﯽ ﮐﻤﺮ ﺯګﺘﻮﻥ‬

‫‪)141‬ﺍﻟﻄﺒﻘﺎﺕ‪(1/143:‬‬
‫‪)142‬ﺍﻟﻄﺒﻘﺎﺕ‪(1/154:‬‬

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‫ﮐﺔ ﺩﺭﺧﺖ ﭘﺮ ！‪％‬ﻬﺮﺟﺎﺗﯽ ﺟﻮ ﺧﺸﮏ ﻫﻮﭼﮑﺎﻫﻮﺗﺎ ﺍﭼﺎﻧﮏ ﺳﺮﺳﺒﺰ ﻫﻮﺟﺎﺗﺎ ﺍﻭﺭ‬
‫ﭘ‪％‬ﻞ ﺩګﻨﺔ ﻟﮕﺘﺎ ﺍﻭﺭ ﺍﺱ ﺳﺎﻝ ﺯګﺘﻮﻥ ﺣﻤﻞ ﺳﺔ ‪Ｌ‬ﯽ ﻫﻮﮔ‪，‬ﺎ‪143‬۔‬

‫ګﻬﺎﺃ ﺗﻌﺠﺐ ﺷ‪，‬ﺦ ﺍﺭﺳ‪＋‬ﻥ ﺳﺔ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺗﻘﯽ ﺍﻟﺪګﻦ ﺳﺒﮑﯽ ﺟ‪，‬ﺴﺔ ﻋﺎ‪ Ｐ‬ﺳﺔ ‪ Ｂ‬ﮐﻪ‬
‫ﺍﺱ ‪ f‬ﮐﺲ ﻃﺮﺡ ﻗﺒﻮﻝ ﮐﺮﻟ‪，‬ﺎ ﮐﻪ ﺍﷲ ﮐﺔ ﺫﮐﺮ ﮐﺮﺗﺔ ﻭﻗﺖ ﺭﻗﺺ ﮐ‪，‬ﺎﺟﺎﺋﺔ ﺍﻭﺭ ګﻪ‬
‫ﺟ‪％‬ﻮټ ﺍﺱ ‪ f‬ﮐﺲ ﻃﺮﺡ ﻣﺎﻥ ﻟ‪，‬ﺎ)ﺑﺸﺮﻃ‪，‬ﮑﻪ ﺷﻌﺮﺍ‪ Y‬ﮐﺎ ﺳﺒﮑﯽ ﮐﺔ ﻣﺘﻌﻠﻖ ګﻪ ﺑ‪，‬ﺎﻥ ﺳﭻ‬
‫ﻫﻮ(‬

‫‪ 4‬ﺍﺑﻮﺍﻟﻌﺒﺎﺱ ﺍﺣﻤﺪ ﻣﻠﺜﻢ ﮐﺔ ﻣﺘﻌﻠﻖ ﺷﻌﺮﺍ‪ Y‬ﮐﻬﺘﺎ ‪: Ｂ‬ﻟﻮﮔﻮﺃ ﮐﺎ ﺍﺱ ﮐﯽ ﻋﻤﺮ ﻣ‪Ｓ‬‬

‫ﺍﺧﺘ‪＋‬ﻑ ﺗ‪％‬ﺎ ﺑﻌﺾ ﮐﻬﺘﺔ ګﻪ ګﻮﻧﺲ‪ ‬ﮐﯽ ﺍﻣﺖ ﮐﺎ ‪ Ｂ‬ﺍﻭﺭ ﺑﻌﺾ ﮐﻬﺘﺔ ﮐﻪ ﺍﺱ ‪f‬‬
‫ﺍﻣﺎﻡ ﺷﺎﻓﻌﯽ‪ ‬ﮐﻮ ﺩګﮑ‪％‬ﺎ ‪ Ｂ‬ﺍﺱ ﺳﺔ ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﭘﻮﭼ‪％‬ﺎﮔ‪，‬ﺎ ﺗﻮ ﮐﻬﻨﺔ ﻟﮕﺎ‬
‫ﻣ‪，‬ﺮﯼ ﻋﻤﺮ ﺍﺱ ﻭﻗﺖ ﺗﻘﺮګﺒﺎً ‪400‬ﺳﺎﻝ ‪ Ｂ‬۔ﺍ‪ Ｈ‬ﻣﺼﺮ ﺍﭘﻨﯽ ﻟﺆﮐ‪，‬ﻮﺃ ﮐﻮ ﺍﺱ ﮐﺔ‬
‫ﺳﺎﺗ‪ ＃‬ﺧﻠﻮﺕ ﻭﺟﻠﻮﺕ ﺳﺔ ﻣﻨﻊ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺗ‪％‬ﺔ‪144‬۔‬

‫‪ 5‬ﺷ‪，‬ﺦ ﺍﺑﺮﺍﻫ‪，‬ﻢ ﺟﻌﺒﺮﯼ ﮐﯽ ﺍګﮏ ﻣﺮګﺪﻩ ﺍﻥ ﮐﺎ ﻭﻋﻆ ﺳﻨﺘﯽ ﺟﺒﮑﻪ ﻭﻩ ﻣﺼﺮ ﺍﻭﺭ‬
‫ﺳﻮﺇﺍﻥ ﮐﺔ ﭘﺮﺓ ﻫﻮﺗﯽ ﺗ‪％‬ﯽ‪145‬۔‬

‫‪ 6‬ﺣﺴ‪，‬ﻦ ﺍﺑﻮﻋﻠﯽ ﮐﺎﻣﻞ ﻋﺎﺭﻓ‪，‬ﻦ ﻣ‪ Ｓ‬ﺳﺔ ﺗ‪％‬ﺎ ﺑﻬﺖ ﺳﯽ ﺷﮑﻠ‪ Ｓ‬ﺭﮐ‪％‬ﺘﺎ ﺗ‪％‬ﺎ ﮐﺒ‪％‬ﯽ‬
‫ﻓﻮﺟﯽ ﻫﻮﺗﺎ ﺗﻮﮐﺒ‪％‬ﯽ ﺩﺭﻧﺪﻩ ﺗﻮﮐﺒ‪％‬ﯽ ＠ﺗ‪％‬ﯽ )ﻭﺍﻩ ﺍﷲ ﮐﺔ ﻟﻄﺎﺋﻒ(‪146‬۔‬

‫‪)143‬ﺍﻟﻄﺒﻘﺎﺕ‪(1/152:‬‬
‫‪)144‬ﺍﻟﻄﺒﻘﺎﺕ‪(1/157:‬‬
‫‪)145‬ﺍﻟﻄﺒﻘﺎﺕ‪(1/203:‬‬
‫‪)146‬ﺍﻟﻄﺒﻘﺎﺕ‪(1/87:‬‬

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‫‪ 7‬ﺍﺑﺮﺍﻫ‪，‬ﻢ ﺑﻦ ﻋﺼﻔ‪，‬ﺮ‪:‬ﺍﺱ ﭘﺮ ﺍﮐﺜﺮ ﺣﺎﻝ ﺁﺗﺔ ګﻪ ﺟﻨﺎﺯﻩ ﮐﺔ ﺁﮔﺔ ﭼﻠﺘﺎ ﺍﻭﺭ ﮔﺎﻟ‪，‬ﺎﺃ ﺩګﺘﺎ‬
‫ﺍﻭﺭ ﺍﻭﻝ ﻓﻮﻝ ﺑﮑﺘﺎ ﺍﺳﮑﺔ ﺑﺆﺓ ﻋﺠ‪，‬ﺐ ﺣﺎﻝ ﺗ‪％‬ﺔ ﺍﻭﺭ ﻣﺠ‪ ＃‬ﺳﺔ ﻣﺤﺒﺖ ﮐﺮﺗﺎ ﺗ‪％‬ﺎ‬
‫ﻣ‪ Ｓ‬ﺍﺱ ﮐﯽ ﺯګﺮ ﺑﺮﮐﺖ ﻭﻧﻈﺮﺗ‪％‬ﺎ‪147‬۔‬

‫ﺷﺎګﺪ ګﻪ ﭘﺎﮔﻞ ﺗ‪％‬ﺎ ﺟﻮ ﻣﮑﻠﻒ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﺔ ﺍﻟﺒﺘﻪ ﺷﻌﺮﺍ‪ Y‬ﮐﺎ ﮐﻬﻨﺎ ﮐﻪ ‪”:‬ﻭﻩ ﻣ‪，‬ﺮﺍ ﺳﺮﺩﺍﺭ‬
‫‪ Ｂ‬ﻣ‪ Ｓ‬ﺍﺱ ﮐﯽ ﺯګﺮ ﺑﺮﮐﺖ ﻭﻧﻈﺮ ﺭ＠ ﻫﻮﺃ “ﺗﻮګﻪ ‪Ｌ‬ﯽ ﺑﺎﻋﺚ ﺗﻌﺠﺐ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ﺁﺝ ﮐﻞ‬
‫ﺻﻮﻓ‪，‬ﺎءﮐﺔ ﺟﻮ ﺧ‪，‬ﺎﻻﺕ ﻫ‪ Ｓ‬ﺍﻥ ﮐﺔ ﻣﻄﺎﺑﻖ ﮐ‪，‬ﺎ ﻭﻩ ﺷﻌﺮﺍ‪ Y‬ﭘﺮ ﺗﻌﺠﺐ ﮐﺮګﺄ ﮔﺔ ‪Ｃ‬ﮔﺰ‬
‫ﻧﻬ‪ Ｓ‬ﺍﻥ ﺟ‪，‬ﺴﺔ ﺻﻮ‪ Ｑ‬ﺣﻘ‪，‬ﻘﺖ ﺳﺔ ﺯګﺎﺩﻩ ﻓﺮګﺐ ﮐﻮ ﻣﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻥ ﮐﺔ‬
‫ﻧﺰﺩګﮏ ﻋﻠﻤﺎءﺳﺔ ﻗﺒﻞ ﺣﻘ‪，‬ﻘﺖ ﮐﻮ ﺑُ‪％‬ﻠﺔ ﺍﻭﺭ ﻗﻠﻨﺪﺭ ﺑ‪，‬ﺎﻥ ﮐﺮﺩګﺘﺔ ﻫ‪Ｓ‬۔ګﻪ ﺻﻮﻓ‪，‬ﺖ ﺍﻭﺭ‬
‫ﺷﻌﺮﺍ‪ Y‬ﮐﯽ ﮐﺘﺐ ﮐﺎ ﻫﯽ ﺍﺛﺮ ‪ Ｂ‬ﮐﻪ ﻣﺼﺮﯼ ګﻮﻧ‪，‬ﻮﺭﺳ＂‪，‬ﻮﺃ ﮐﺔ ﺍﺳﺎﺗﺬﻩ ﺟﺐ ﻣ‪，‬ﺈګﮑﻞ‬
‫‪،‬ﻓﺰﮐﺲ ګﺎ ﮐ‪，‬ﻤﺴ＂ﺮﯼ ﮐﺔ ﻣﺘﻌﻠﻖ ﮔﻔﺘﮕﻮ ﮐﺮﺭ‪ Ｂ‬ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﺗﻮ ﺍﺱ ﺍﻥ ﮐﯽ ﻋﻘﻮﻝ‬
‫ﺻﺤ‪，‬ﺢ ﺳﺎ‪ Ｐ‬ﻫﻮﺗﯽ ﻫ‪ Ｓ‬ﻣﮕﺮ ﺟﺐ ﮐﺴﯽ ﻭﻟﯽ ﮐﺔ ﻣﺘﻌﻠﻖ ﮔﻔﺘﮕﻮ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺗﻮ ﺍﻥ ﮐﯽ‬
‫ﻋﻘﻮﻝ ﮐﻮ ﮐ‪，‬ﺎ ﻫﻮﺟﺎﺗﺎ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺍﺱ ﮐﺎ ﻫﻮﺍ ﻣ‪ Ｓ‬ﺍﺅﻧﺎ ﭘﺎ‪ Y‬ﮐﯽ ﺳﻄﺤﭙﺮ ﭼﻠﻨﺎ ﺗﺴﻠ‪，‬ﻢ‬
‫ﮐﺮﻟ‪，‬ﺘﺔ ﻫ‪ 148Ｓ‬۔‬

‫ګﻪ ګﻬﺎﺃ ﺣﻘ‪，‬ﻘﯽ ﺍﺳ‪＋‬ﻡ ﮐﺎ ﺩﻓﺎﻉ ﻧﻬ‪ Ｓ‬ﮐﺮﺭ‪ Ｂ‬ﺑﻠﮑﻪ ﻋﻘﻞ ﮐﺎ ﺩﻓﺎﻉ ﮐﺮﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﺍﻭﺭ ﻭ＠ﺃ‬
‫ﮐﺔ ﻗﺎﻧﻮ‪ Y‬ﻣﻨﻄﻘﯽ ﺳ‪，‬ﮑﻮﻟﺮﻣﺬﻫﺐ ﮐﺎ(ګﻪ ﺩﻭﺭﻧﮕﯽ ﺍﺳﺒﺎﺏ ﻭﻣﺴﺒﺒﺎﺕ ﮐﯽ ﻣﻌﺮﻓﺖ ﮐﺔ‬
‫ﻟﺌﺔ ﻧﻔﺴ‪，‬ﺎﺗﯽ ﻋ‪＋‬ﺝ ﮐﯽ ﻣﺤﺘﺎﺝ ‪ f Ａ Ｂ‬ﺷﺎﻡ ﮐﯽ ګﻮﻧ‪，‬ﻮﺭﺳ＂‪，‬ﻮﺃ ﻣ‪ Ｓ‬ﻃﻠﺒﺎءﮐﻮ‬
‫ﺩګﮑ‪％‬ﺎ‪ Ｂ‬ﮐﻪ ﮐ‪，‬ﺴﺔ ﻭﻩ ﺩﺟﺎﻝ ﻣﻔﺴﺪ ！ﺎﺋﭗ ﻟﻮﮔﻮﺃ ﮐﯽ ﺍﺗﺒﺎﻉ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﻦ ﮐﺎ ﮐﺬﺏ‬
‫ﻭﻓﺮګﺐ ﻭﺍﺿﺢ ﻫﻮﺗﺎ‪ Ｂ‬ﺩﺭﺍﺻﻞ ګﻪ ﻣﺸﺎﺋﺦ ﺷﺮﻭﻉ ﻫﯽ ﺳﺔ ﻣﺮګﺪ ﮐﺔ ﺩﻣﺎﻍ ﮐﯽ ﺧﺒ‪，‬ﺚ‬
‫ﺷ‪，‬ﻄﺎ‪ Y‬ﻃﺮګﻖ ﭘﺮ ﺑﺮګﻦ ﻭﺍﺷﻨﮓ ﮐﺮﺩګﺘﺔ ﻫ‪ Ｓ‬ﺟﺲ ﺳﺔ ﺟﺎﻣﻌﺎﺕ ﮐﺔ ﻧﻪ ﺻﺮﻑ ﻃ‪＋‬ﺏ‬

‫‪)147‬ﺍﻟﻄﺒﻘﺎﺕ‪(1/140:‬‬
‫‪)148‬ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﺛﻘﺎﻓﺘﻨﺎ ﺍﺯ ﺯﮐﯽ ﻧﺠ‪，‬ﺐ(‬

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‫ﺑﻠﮑﻪ ﺍﺳﺎﺗﺬﻩ ‪Ｌ‬ﯽ ﭼﻮﭘﺎګﻮﺃ ﮐﯽ ﻃﺮﺡ ﺍﻥ ﮐﺔ ﭘ‪，‬ﭽ‪％‬ﺔ ﭼﻠﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺻﻮﻓ‪，‬ﺖ ﮐﺎﻧﺎﻣﻌﻘﻮﻝ‬
‫ﻣﺎﺣﻮﻝ ﻫﯽ ﺑﻨ‪，‬ﺎﺩﯼ ﻣﺤﺮﮎ ﻗﺮﺍﺭ ﭘﺎﺗﺎ ‪ Ｂ‬۔‬

‫ﻋﻘﻞ ﮐﺔ ﺯﻭﺍﻝ ﮐﯽ ﺍﻧﺘﻬﺎءﺻﻮﻓ‪，‬ﺎءﺷﻄﺢ ګﻌﻨﯽ ﺑﮑﻮﺍﺱ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﻭﻩ ګﻪ ﮐﻪ ﺍﻥ ﮐﺎﮐﻮﺋﯽ‬

‫ﺷ‪，‬ﺦ ﻧﺎﻣﻌﻘﻮﻝ ګﺎ ﮐﻔﺮګﻪ ګﺎ ﺯﻧﺪګﻘ‪，‬ﻪ ﺑﺎﺗ‪ Ｓ‬ﺷﺮﻭﻉ ﮐﺮﺩﺓ۔ﺻﻮﻓ‪，‬ﺎءﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﺱ ‪f‬‬
‫ﺣﺎﻟﺖ ﺟﺬﺏ ګﺎ ﺣﺎﻟﺖ ﻣﺴﺘﯽ ﻣ‪ Ｓ‬ﺍګﺴﺎ ﮐﻬﺎ ﺍﻭﺭ ﻫﻮﺵ ﮐﯽ ﺣﺎﻟﺖ ﻣ‪ Ｓ‬ﻭﻩ ﺍﻥ ﺳﺔ‬
‫ﺭﺟﻮﻉ ﮐﺮﻟ‪，‬ﺘﺎ ‪ Ｂ‬ﺷﻄﺢ ﮐﯽ ﺗﻌﺮګﻒ ﻣ‪ Ｓ‬ﮐﻬﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﺍګﺴﺎ ﮐﻠﻤﻪ ﺟﺲ ﭘﺮ ﺭﻋﻮﻧﺖ‬
‫ﻃﺎﺭﯼ ﻫﻮ ﺍﻭﺭ ﺍګﺴﺎ ﺩﻋﻮﯼٰ ﺟﻮ ﻋﺎﺭﻓ‪，‬ﻦ ﺳﺔ ﺣﺎﻟﺖ ﺍﺿﻄﺮﺍﺭ ﻭﺍﺿﻄﺮﺍﺏ ﻣ‪ Ｓ‬ﺻﺎﺩﺭ‬
‫ﻫﻮ‪149‬۔‬

‫ﺫګﻞ ﻣ‪ Ｓ‬ﺍﻥ ﮐﯽ ﺑﮑﻮﺍﺳ‪，‬ﺎﺕ ﮐﺔ ﮐﭽ‪ ＃‬ﻧﻤﻮ‪ f‬ﺩﺭﺝ ﻫ‪: Ｓ‬‬

‫ﺍﺑﻮګﺰګﺪ ﺑﺴﻄﺎﻣﯽ ﮐﻬﺘﺎ ‪:Ｂ‬ﺟﻬﻨﻢ ﻣﺠ‪％‬ﺔ ﺩګﮑ‪ ＃‬ﮐﺮ ﺳﺮﺩ ﭘﺆﺟﺎﺗﯽ ‪ Ｂ‬ﻣ‪ Ｓ‬ﻣﺨﻠﻮﻕ ﮐﺔ‬
‫ﻟﺌﺔ ﺭﺣﻤﺖ ﻫﻮﺃ ﺍﻭﺭ ﺁﮒ ﺟﻬﻨﻢ ﮐﻮ ﺗﻮﻣ‪ Ｓ‬ﺍﭘﻨﯽ ﭘﻠﮏ ﺟ‪％‬ﭙﮑﺎ ﮐﺮ ﺑﺠ‪％‬ﺎﺳﮑﺘﺎ ﻫﻮﺃ‪150‬۔‬

‫ﺩﺳﻮ‪ Ｒ‬ﻋﻠﯽ ﺍﻻﻋ‪＋‬ﻥ ﮐﻬﺘﺎ‪:Ｂ‬ﺟﻬﻨﻢ ﮐﺔ ﺩﺭﻭﺍﺯﺓ ﺍﺱ ﮐﺔ ＠ﺗ‪ ＃‬ﻣ‪ Ｓ‬ﻫ‪ Ｓ‬ﺍﻭﺭ ﺟﻮ ﺍﺱ ﮐﯽ‬
‫ﺯګﺎﺭﺕ ﮐﺮﺓ ﮔﺎ ﻭﻩ ﺍﺳﺔ ﺟﻨﺖ ﺍﻟﻔﺮﺩﻭﺱ ﻣ‪ Ｓ‬ﺟﮕﻪ ﺩﺓ ﮔﺎ‪151‬۔‬

‫ﺍﺑﻮﺍﻟﺤﺴﻦ ﺷﺎﺫﻟﯽ ﺩﺱ ﺳﻤﻨﺪﺭﻭﺃ ﮐﺎ ﻣﺠﻤﻮﻋﻪ ‪ Ｂ‬ﭘﺎﻧﭻ ﺍﻧﺴﺎ‪ Y‬ﻫ‪:Ｓ‬ﻣﺤﻤﺪ‬

‫ﻫ‪Ｓ‬‬ ‫ﺭﻭﺣﺎ‪Y‬‬ ‫ﭘﺎﻧﭻ‬ ‫۔ﺑﻘ‪，‬ﻪ‬ ‫‪،‬ﺍﺑﻮﺑﮑﺮ‪،‬ﻋﻤﺮ‪،‬ﻋﺜﻤﺎﻥ‪،‬ﻋﻠﯽ‬
‫‪:‬ﺟﺒﺮﺍﺋ‪，‬ﻞ‪،‬ﻣ‪，‬ﮑﺎﺋ‪，‬ﻞ‪،‬ﺍﺳﺮﺍﻓ‪，‬ﻞ‪،‬ﻋﺰﺭﺍﺋ‪，‬ﻞ ﺍﻭﺭ ﺭﻭﺡ‪152‬۔‬

‫‪)149‬ﺷﻄﺤﺎﺕ ﺍﻟﺼﻮﻓ‪ ＆，‬ﺍﺯ ﺑﺪﻭﯼ‪(1/22:‬‬

‫‪)150‬ﺗﺎﺭګﺦ ﺍﻟﺘﺼﻮﻑ ﺍﺯ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺑﺪﻭﯼ(‬
‫‪＄)151‬ﺬﻩ ‪＄‬ﯽ ﺍﻟﺼﻮﻓ‪(121:＆，‬‬
‫‪)152‬ﻟﻄﺎﺋﻒ ﺍﻟﻤﻨ‪，‬ﻦ‪(57:‬‬

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‫ﺍﻭﺭ ﺍﺣﻤﺪ ﺑﻦ ﺳﻠ‪，‬ﻤﺎﻥ ﺍﻟﺰﺍ‪ Ｆ‬ﮐﯽ ﺳﻔﺎﺭﺵ ﮐﻮ ﺍﷲ ‪ f‬ﺍﺱ ﮐﺔ ﺗﻤﺎﻡ ‪ Ａ‬ﻋﺼﺮ ﮐﺔ ﻣﺘﻌﻠﻖ‬
‫ﻗﺒﻮﻝ ﮐﺮﻟ‪，‬ﺎ‪153‬۔‬

‫ﺍﻥ ﮐﯽ ﺑﮑﻮﺍﺳ‪，‬ﺎﺕ ﮐﺔ ګﻬﯽ ﭼﻨﺪ ﻧﻤﻮ‪ f‬ﮐﺎ‪ Ｑ‬ﻫ‪ Ｓ‬ﺍﻥ ﮐﯽ ﺑﮑﻮﺍﺳ‪，‬ﺎﺕ ﺍﺱ ﻻﺋﻖ ﻧﻬ‪Ｓ‬‬
‫ﮐﻪ ﺍﻥ ﭘﺮ ﺗﺒﺼﺮﻩ ﮐ‪，‬ﺎ ﺟﺎﺋﺔ ﺍﺳ‪＋‬ﻡ ﮐﺎ ﻣﻀﺒﻮﻁ ﻗﺎﻋﺪﻩ ‪ Ｂ‬ﮐﻪ ‪ Ａ‬ﻇﺎ‪ Ｃ‬ﭘﺮ ﺣﮑﻢ ﻟﮕﺎﺗﺔ ﻫ‪Ｓ‬‬
‫ﺗﻮﮐﺴﯽ ﮐﺔ ﻟﺌﺔ ﮔﻨﺠﺎﺋﺶ ﻧﻬ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺍﻥ ﮐﺔ ﺍﻗﻮﺍﻝ ﮐﺔ ﺑﺎﻃﻦ ﮐﻮ ﺍﻥ ﮐﺔ ﻇﺎ‪ Ｃ‬ﮐﺔ‬
‫ﺑﺮﻋﮑﺲ ﻗﺮﺍﺭ ﺩﺓ ﺍﺳ‪＋‬ﻡ ﮐﻮ ﺍﺱ ﮐﯽ ﺑﮑﻮﺍﺱ ﺳﺔ ﻣﺤﻔﻮﻅ ﺭﮐ‪％‬ﻨﺎ ﻭﺍﺟﺐ ‪ Ｂ‬ﺑﻠﮑﻪ ګﻪ‬
‫ﺷﺮﮎ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺟﻮ ﺟﻬﻨﻢ ﻭﺟﻨﺖ ﻣ‪ Ｓ‬ﺗﺼﺮﻑ ﮐﺎ ﻣﺪﻋﯽ ﻫﻮ ﺑﺎﻟﻔﺎﻅ ﺩګﮕﺮ ﻭﻩ‬
‫ﺍﻟﻮﻫ‪，‬ﺖ ﮐﺎ ﻣﺪﻋﯽ ‪ Ｂ‬ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﯽٰ ﮐﺎ ﻫﻤﺴﺮ ﻫﻮ‪ f‬ﮐﺎ ﺩﻋﻮګﺪﺍﺭ ‪ Ｂ‬۔ﺍﺑﻦ ﻋﻘ‪，‬ﻞ‬
‫ﻓﺮﻣﺎﺗﺔ ﻫ‪:Ｓ‬ﺍګﺴﺎ ﮐﻬﻨﺔ ﻭﺍﻻ ﺧﻮﺍﻩ ﮐﻮﺋﯽ ﻫﻮ ﺯﻧﺪګﻖ ‪ Ｂ‬ﻭﺍﺟﺐ ﺍﻟﻘﺘﻞ ‪154Ｂ‬۔‬

‫ﭘ‪％‬ﺮ ﺟﺐ ﺟﻨﺖ ﺩﺳﻮ‪ Ｒ‬ﮐﺔ ﻗﺒﻀﺔ ﻣ‪ Ｂ Ｓ‬ﺗﻮ ﺑﺎﻃﻞ ﭘﺮﺳﺖ ﺳﻮﺋﺔ ﺭﻫ‪ Ｓ‬ﻣﺸﻘﺖ‬
‫ﮐﺮ‪، f‬ﺗ‪％‬ﮑﻨﺔ ‪،‬ﻋﻠﻢ ﺣﺎﺻﻞ ﮐﺮ‪، f‬ﻋﺒﺎﺩﺕ ﮐﺮ‪ f‬ګﺎ ﺟﻬﺎﺩ ﮐﺮ‪ f‬ﮐﯽ ﮐ‪，‬ﺎ ﺣﺎﺟﺖ ‪Ｂ‬‬
‫ﻣﺤﺾ ﺷ‪，‬ﺦ ﮐﯽ ﺯګﺎﺭﺕ ﺍﺱ ﮐﺔ ﻟﺌﺔ ﺟﻨﺖ ﮐﺔ ﺩﺭﻭﺍﺯﺓ ﮐ‪％‬ﻮﻝ ﺩﺓ ﮔﯽ ﮐ‪，‬ﺎ ګﻪ ﺑﺨﺸﺶ‬
‫ﮐﺎ ﻧﻌﻢ ﺍﻟﺒﺪﻝ ﻧﻬ‪ Ｓ‬؟ﺍﻟﺒﺘﻪ ‪ Ａ‬ﺍﷲ ﺳﺔ ﺑﺨﺸﺶ ﮐﺔ ﺧﻮﺍﺳﺘﮕﺎﺭ ﻫ‪ Ｓ‬ﺍﻥ ﮐﺔ ﺍﻗﻮﺍﻝ ﻧﻘﻞ‬
‫ﮐﺮ‪ f‬ﭘﺮ ‪Ｌ‬ﯽ ﺍﺳﺘﻐﻔﺎﺭ ﮐﺮﺗﺔ ﻫ‪Ｓ‬۔‬

‫ﺩﻭﺳﺮﯼ ﻓﺼﻞ ‪:‬ﺻﻮﻓ‪，‬ﺎءﮐﯽ ﻋﻤﻠﯽ ﺑﺪﻋﺎﺕ!‬

‫ﭘﻬﻠﯽ ﺑﺤﺚ‪:‬ﭘﺴﻤﺎﻧﺪﻩ ﺗﺮﺑ‪，‬ﺖ‬
‫ﺍﻧﺖ ﺍﺳ‪，‬ﺮ ‪ Ｑ‬ﻗ‪，‬ﺪ ﺍﻟﻤ‪ ＋‬ﻭﺍﻟﺼﻮ‪Ｑ‬‬
‫ﺍﻧﺖ ﻻ ﺗﺎﺧﺬ ﺍﻟﺤ‪，‬ﺎۃ ﻋﻦ ﺣﮑﻤ＆ ﺍﻟﻘﺮﺁﻥ‬
‫ﻟ‪，‬ﺲ ﻟﮏ ﺑﺂګﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺷﺎﻥ‬

‫‪)153‬ﺍﻟﻄﺒﻘﺎﺕ‪(2/82:‬‬
‫‪)154‬ﺗﻠﺒ‪，‬ﺲ ﺍﺑﻠ‪，‬ﺲ‪(343:‬‬

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 ‫ﺍﻻ ﺍﻥ ﺗﻤﻮﺕ ﺑﺴ‪％‬ﻮﻟ＆ ﺳﻮﺭۃ ګﺲ‬
‫) ﻣﺤﻤﺪ ﺍﻗﺒﺎﻝ(‬

‫ﺗﺮﺟﻤﻪ‪”:‬ﺗﻮ ﻣ‪＋‬ﻭﺻﻮ‪ Ｑ‬ﮐﯽ ﻗ‪，‬ﺪ ﻣ‪ Ｂ Ｓ‬ﺣﮑﻤﺖ ﻗﺮﺁ‪ Y‬ﺳﺔ ﺯﻧﺪﮔﯽ ﻧﻬ‪ Ｓ‬ﻟ‪，‬ﺘﺎ ﺁګﺎﺕ‬
‫ﻗﺮﺁ‪ Y‬ﻣ‪ Ｓ‬ﺗ‪，‬ﺮﺓ ﻟﺌﺔ ﮐﭽ‪ ＃‬ﻧﻬ‪ Ｓ‬ﺍﻻ ګﻪ ﮐﻪ ﺗﻮ ﺳﻮﺭۃ ګﺲ ﭘﺆځ ﮐﺮ ﺑﺎﺁﺳﺎ‪ Y‬ﻣﺮﺟﺎﺋﺔ‬
‫ﮔﺎ“۔‬

‫ﺻﻮﻓ‪，‬ﺎء‪ f‬ﺍﭘﻨﺔ ﻣﺮګﺪﻭﺃ ﮐﯽ ﺗﺮﺑ‪，‬ﺖ ﮐﺔ ﺍګﺴﺔ ﻗﻮﺍﻋﺪ ﺑﻨﺎﺋﺔ ﻫ‪ Ｓ‬ﺟﻦ ﮐﺎ ﻣﻘﺪﻣﻪ ﻣﺮګﺪ‬
‫ﮐﻮ ﺷ‪，‬ﺦ ﮐﺔ ﺳﺎﻣﻨﺔ ﺑﺎﻟﮑﻞ ﺫﻟ‪，‬ﻞ ﮐﺮﺩګﻨﺎ ‪ Ｂ‬ﮐﻪ ﺑ‪，‬ﭽﺎﺭﺍ ﻣﺮګﺪ ﺍګﮏ ﺇﻭﻝ ﮐ‪，％‬ﻨﭽﻨﺔ ﻭﺍﻻ‬
‫ﺁﻟﻪ ﺑﻦ ﺟﺎﺗﺎ ‪ Ｂ‬ﺍﺱ ﮐﯽ ﺍﭘﻨﯽ ﮐﻮﺋﯽ ﺷﺨﺼ‪，‬ﺖ ﻧﻬ‪ Ｓ‬ﺭﻫﺘﯽ ﺟﻮ ﺍﺱ ﺳﺔ ﮐﻬﻪ ﺩګﺎﺟﺎﺋﺔ‬
‫ﻭﻩ ﺍﺳﺔ ﺑ‪＋‬ﺳﻮﭼﺔ ﺳﻤﺠ‪％‬ﺔ ﺩ‪Ｃ‬ﺍﺗﺎ ﺭﻫﺘﺎ ‪ Ｂ‬ﺑﻠﮑﻪ ګﻪ ﺍﻧﺪ‪＄‬ﯽ ﭼﺎﻝ ‪ Ｂ‬ﺍﻭﺭ ﺟﺐ ګﻪ‬
‫ﭘﺴﻤﺎﻧﺪﻩ ﺗﺮﺑ‪，‬ﺘﯽ ﻣﺮﺣﻠﻪ ﺧﺘﻢ ﻫﻮﺗﺎ‪ Ｂ‬ﻭﻩ ﻣﺮګﺪ ﮐﻮ ﺍګﮏ ﻣﻌ‪，‬ﻦ ﻟﺒﺎﺱ ‪،‬ﻣﻌ‪，‬ﻦ ﺇ‪＄‬ﻨﮓ‬
‫‪،‬ﻣﻌ‪，‬ﻦ ﺷ‪，‬ﺦ ﺍﻭﺭ ﻣﻌ‪，‬ﻦ ﻃﺮګﻖ ﮐﺎ ﮔﺮﻭګﺪﻩ ﺑﻨﺎﭼﮑﺔ ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﺍﺱ ﮐﺔ ﭼﻨﺪ ﻣﻌﺮﻭﻑ‬
‫ﻗﺎﻋﺪﺓ ﺩﺭﺝ ﺫګﻞ ﻫ‪:Ｓ‬‬

‫ﺷ‪，‬ﺦ ﮐﺔ ﺳﺎﻣﻨﺔ ﺍګﺴﺎ ﺑﻦ ﺟﺎ ﺟ‪，‬ﺴﺎ ﻏﺴﻞ ﺩګﻨﺔ ﻭﺍﻟﺔ ﮐﺔ ﻟﺌﺔ ﻣ‪，‬ﺖ۔‬ ‫‪-‬‬
‫ﺍﻋﺘﺮﺍﺽ ﻧﻪ ﮐﺮ ‪＂Ｌ‬ﮏ ﺟﺎﺋﺔ ﮔﺎ۔‬ ‫‪-‬‬
‫ﺟﺲ ‪ f‬ﺷ‪，‬ﺦ ﺳﺔ ﮐﻬﺎ ﮐ‪，‬ﻮﺃ ﻭﻩ ﮐﺎﻣ‪，‬ﺎﺏ ﻧﻪ ﻫﻮﺍ۔‬ ‫‪-‬‬
‫ﺟﺲ ﮐﺎ ﮐﻮﺋﯽ ﺷ‪，‬ﺦ ﻧﻪ ﻫﻮ ﺗﻮ ﺍﺱ ﮐﺎ ﺷ‪，‬ﻄﺎﻥ ﺷ‪，‬ﺦ ﻫﻮﺗﺎ ‪Ｂ‬‬ ‫‪-‬‬

‫ﻏﺎﻓﻠ‪，‬ﻦ ﮐﯽ ﺍﮐﺜﺮګﺖ ﺷ‪，‬ﺦ ﮐﺔ ﭘ‪，‬ﭽ‪％‬ﺔ ﭼﻠﺘﺔ ﻫ‪ Ｓ‬ﺍﻥ ﮐﺔ ＠ﺗ‪％‬ﻮﺃ ﮐﺔ ﺑﻮﺳﺔ ﻟ‪，‬ﺘﺔ ﻫ‪Ｓ‬‬
‫ﺍﻥ ﺳﺔ ﺳﻬﻤﺔ ﺭﻫﺘﺔ ﻫ‪ Ｓ‬ﺟﺐ ‪Ｌ‬ﯽ ﻭﻩ ﺍﻧﻬ‪ Ｓ‬ﺩګﮑ‪ Ｓ％‬ﺟﺐ ﺗﮏ ﺷ‪，‬ﺦ ﻧﻪ ﺑﻮﻟﺔ ﺑﻮﻟﺘﺔ‬
‫ﻧﻬ‪ Ｓ‬ﺍﺱ ﮐﯽ ‪Ｃ‬ﺑﺎﺕ ﻣﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﺍﺱ ﮐﯽ ﺟﻮﺗ‪，‬ﺎﺃ ﺍ！‪％‬ﺎﺗﺔ ﻫ‪ Ｓ‬ﻟﻮ！ﺎ ﺍ！‪％‬ﺎﺗﺔ ﻫ‪ Ｓ‬۔ګﻪ‬
‫ﺳﺐ ﻓﻠﺴﻔﻪ ﻭﻩ ﺍﭘﻨﯽ ﮐﺘﺎﺑﻮﺃ ﻣ‪” Ｓ‬ﺁﺩﺍﺏ ﻣﺮګﺪګﻦ“ ﮐﺔ ﻋﻨﻮﺍﻥ ﺳﺔ ﻟﮑ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻬﺘﺔ‬
‫ﻫ‪:Ｓ‬ﺍﺱ ﮐﺔ ﺁﺩﺍﺏ ﻣ‪ Ｓ‬ﺷ‪，‬ﺦ ﮐﯽ ﻇﺎ‪Ｃ‬ﺍً ﻭﺑﺎﻃﻨﺎً ﺗﻌﻈ‪，‬ﻢ ﮐﺮﻧﺎ ‪Ｌ‬ﯽ ‪ Ｂ‬ﺍﺱ ﮐﺔ ﺩﺷﻤﻦ ﮐﺔ‬

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‫ﺳﺎﺗ‪ ＃‬ﻣﺖ ﺑ‪ ＃＂，‬ﺍﺱ ﮐﺔ ﺩﻭﺳﺖ ﺳﺔ ﻋﺪﺍﻭﺕ ﻧﻪ ﺭﮐ‪ ＃‬ﺍﻭﺭ ﺍﭘﻨﺔ ﺩﻝ ﻣ‪ Ｓ‬ﺁ‪ f‬ﻭﺍﻻ ﮐﻮﺋﯽ‬
‫ﺧ‪，‬ﺎﻝ ﺍﺱ ﺳﺔ ﻣﺖ ﭼ‪％‬ﭙﺎ )ﺟﺲ ﻃﺮﺡ ﻋ‪，‬ﺴﺎﺋﯽ ﭼﺮﭺ ﻣ‪ Ｓ‬ﺍﭘﻨﺔ ﮔﻨﺎﻫﻮﺃ ﮐﺎ ﺍﻋﺘﺮﺍﻑ‬
‫ﮐﺮﺗﺔ ﻫ‪( Ｓ‬ﺍﺱ ﮐﯽ ﺍﺟﺎﺯﺕ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻧﻪ ﺳﻔﺮﮐﺮ ﻧﻪ ﺷﺎﺩﯼ ﮐﺮ ﺍﻥ ﺳﺔ ﺳﺐ ﺳﺔ ﺑﺆځ ﮐﺮ‬
‫ګﻪ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻣﺮګﺪ ﭘﺮ ﺷ‪，‬ﺦ ﺳﺔ ﺳﻮﺍﻝ ﮐﺮﻧﺎ ﺣﺮﺍﻡ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺑﺴﺎ ﺍﻭﻗﺎﺕ ﺷ‪，‬ﺦ‬
‫ﺟﺎ‪ Ｈ‬ﻫﻮﺗﺎ ‪ Ｂ‬ﺍﺳﺔ ﺷﺮﻣﻨﺪﻩ ﻫﻮﻧﺎ ﭘﺆﺗﺎ ‪) Ｂ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﺔ ﻧﺰﺩګﮏ ﺁﺩﺍﺏ ﺗﻌﻠ‪，‬ﻢ ﻭ ﺗﻌﻠﻢ‬
‫ﺻﻮﻓ‪，‬ﺎءﮐﺔ ﺁﺩﺍﺏ ﺳﺔ ګﮑﺴﺮ ﻣﺨﺘﻠﻒ ﻫ‪(Ｓ‬ﺗﺮﺑ‪，‬ﺖ ﮐﺎ ګﻪ ﺍﻧﺪﺍﺯ ﻧ‪，‬ﺎ ﻧﻬ‪ Ｓ‬ﻗﺸ‪，‬ﺮﯼ ﺁﺩﺍﺏ‬
‫ﺳﺔ ﻣﺘﻌﻠﻖ ﮐﻬﺘﺎ ‪:Ｂ‬ﺟﺲ ﮐﺴﯽ ‪ f‬ﮐﺴﯽ ﺷ‪，‬ﺦ ﮐﯽ ﺻﺤﺒﺖ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﯽ ﭘ‪％‬ﺮ ﺍﭘﻨﺔ ﺩﻝ‬
‫ﻣ‪ Ｓ‬ﺍﺱ ﭘﺮګﻪ ﺍﻋﺘﺮﺍﺽ ﮐ‪，‬ﺎ ﺗﻮ ﺍﺱ ‪ f‬ﻋﻬﺪ ﺻﺤﺒﺖ ﮐﻮ ﺗﻮﺅ ﺇﺍﻻﺍﺱ ﭘﺮ ﺗﻮﺑﻪ ﮐﺮﻧﺎ‬
‫ﻭﺍﺟﺐ ‪ Ｂ‬ﻣﺸﺎﺋﺦ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻣﺸﺎﺋﺦ ﮐﺔ ﺣﻘﻮﻕ ﺳﺔ ﺗﻮﺑﻪ ﻧﻬ‪ Ｓ‬ﮐﯽ ﺟﺎﺳﮑﺘﯽ‪155‬۔‬

‫ﺍﺳﯽ ﻃﺮﺯ ‪ f‬ﻣﺸﺎﺋﺦ ﻣ‪ Ｓ‬ﻏﻠﻮ ﮐﺎ ﺭﺍﺳﺘﻪ ﮐ‪％‬ﻮﻻ ﺍﺑﻮﺍﻟﻌﺒﺎﺱ ﮐﺔ ﻣﻄﺎﺑﻖ ﻏﺰﺍﻟﯽ ﺻﺎﺣﺐ‬
‫ﺻﺪګﻘ‪，‬ﺖ ﻭﺻﺎﻟﺤ‪，‬ﻦ ﻋﻈﻤﯽ ﺗ‪％‬ﺎ‪156‬۔‬

‫ﺷ‪，‬ﺦ ﻧﺠﻢ ﺍﻟﺪګﻦ ﺷ‪，‬ﺦ ﺍﺑﻮﺍﻟﻌﺒﺎﺱ ﻣﺮګﺴﯽ ﮐﺔ ﭘ‪，‬ﭽ‪％‬ﺔ ﻗﺒﻠﻪ ﺭﺥ ﻧﻤﺎﺯ ﭘﺆ‪＄‬ﻨﺔ ﻣ‪ Ｓ‬ﺷﺮﻡ‬
‫ﻣﺤﺴﻮﺱ ﮐﺮﺗﺎ ﺗ‪％‬ﺎ ﭼﻨﺎﻧﭽﻪ ﺍﭘﻨﺎ ﭼﻬﺮﻩ ﻗﻄﺐ ﮐﯽ ﻃﺮﻑ ﭘ‪，％‬ﺮ ﻟ‪，‬ﺘﺎ ﻟ‪，‬ﮑﻦ ﺍﺑﻮﺍﻟﻌﺒﺎﺱ‬
‫ﻣﺘﻮﺍﺿﻊ ﺗ‪％‬ﺎ ﻭﻩ ﮐﻬﺘﺎ ﻣ‪ Ｓ‬ﺧ‪＋‬ﻑ ﺳﻨﺖ ﻋﻤﻞ ﺳﺔ ﺧﻮﺵ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﺎ‪157‬۔‬

‫ﮔﻮګﺎ ﺻﺮﻑ ﺧ‪＋‬ﻑ ﺳﻨﺖ ﺗﺮﮎ ﻗﺒﻠﻪ ﮐﺎ ﺍﻋﺘﺒﺎﺭ ﻧﻬ‪Ｓ‬؟ﺍﻭﺭ ﺍﺣﻤﺪ ﺷﺮګﻒ ﺍﻟﺴﻨﻮﺳﯽ ﺍﭘﺔ‬
‫ﭼﭽﺎ ﻣﺤﻤﺪ ﺍﻟﻤﻬﺪﯼ ﺳﺔ ﺷﺪګﺪ ﺍﻋﺘﻘﺎﺩ ﺭﮐ‪％‬ﺘﺎﺍﻭﺭ ﺍﺱ ﺳﺔ ﺍﻭﭘﺮ ﺳﻮﺍﺋﺔ ﻣﺤﻤﺪ‪‬ﮐﺔ‬
‫ﺍﻭﺭ ﮐﺴﯽ ﮐﻮ ﻧﻪ ﺳﻤﺠ‪％‬ﺘﺎ ﺗ‪％‬ﺎ‪158‬۔‬

‫‪＄)155‬ﺬﻩ ‪＄‬ﯽ ﺍﻟﺼﻮﻓ‪(101:＆，‬‬

‫‪)156‬ﻟﻄﺎﺋﻒ ﺍﻟﻤﻨﻦ‪(77:‬‬
‫‪)157‬ﻟﻄﺎﺋﻒ ﺍﻟﻤﻨﻦ‪(74:‬‬
‫‪)158‬ﺣﺎﺿﺮ ﺍﻟﻌﺎ‪ Ｐ‬ﺍﻻﺳ‪＋‬ﯼ ‪ 2/162:‬ﺍﺯ ﺷ‪，‬ﮑﺐ ﺍﺭﺳ‪＋‬ﻥ(‬

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‫ﺗﺮﺑ‪，‬ﺖ ﮐﺎ ګﻬﯽ ﻏﻠﻂ ﻃﺮګﻘﻪ ﺑﺎﭘﻮﺃ ﻣ‪Ｌ Ｓ‬ﯽ ﻣﻨﺘﻘﻞ ﻫﻮﮔ‪，‬ﺎ ﻭﻩ ‪Ｌ‬ﯽ ﺍﭘﻨﯽ ﺍﻭﻻﺩ ﮐﯽ ﺟﺒﺮﯼ‬
‫ﺗﺮﺑ‪，‬ﺖ ﮐﺮ‪ f‬ﻟﮕﺔ ﺟﺲ ﺳﺔ ﺑﭽﺔ ﮐﯽ ﺍﭘﻨﯽ ﺷﺨﺼ‪，‬ﺖ ﮐﻤﺰﻭﺭ ﭘﺆﺟﺎﺗﯽ ‪Ｂ‬۔ﺍﺱ ﺍﻧﺪﺍﺯ‬
‫ﺗﺮﺑ‪，‬ﺖ ﭘﺮ ﻫﻤﺎﺭﺍ ﺗﺒﺼﺮﻩ ﺩﺭﺝ ﺫګﻞ ‪:Ｂ‬‬

‫‪ 1‬ﻣﺮګﺪ ﮐﯽ ﺗﺮﺑ‪，‬ﺖ ﮐﺔ ګﻪ ﺁﺩﺍﺏ ﺍﻧﺘﻬﺎﺋﯽ ﻣﮑﺮﻭﻩ ﻫ‪ Ｓ‬ﺍګﺴﺎ ﺍﺱ ﻟﺌﺔ ﮐ‪，‬ﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﺗﺎﮐﻪ‬
‫ﺷ‪，‬ﺦ ﮐﯽ ﺩګﻦ ﺳﺔ ﺟﻬﺎﻟﺖ ﭘﺮ ﭘﺮﺩﻩ ﺇﺍﻻ ﺟﺎﺋﺔ ﺍﻭﺭ ﺍﺣﺘﺮﺍﻡ ﮐﺔ ﻧﺎﻡ ﭘﺮ ﺍﺱ ﮐﺔ ﺩﻝ‬
‫ﻭﺩﻣﺎﻍ ﮐﻮ ﻣﮑﻤﻞ ﮐﻨ＂ﺮﻭﻝ ﻣ‪ Ｓ‬ﮐﺮﻟ‪，‬ﺎ ﺟﺎﺋﺔ ﺍﻭﺭ ﺻﻮﻓ‪，‬ﺎءﮐﺎ ګﻪ ﮐﻬﻨﺎ ﮐﻪ ﻋﻠﻢ ﺳ‪，‬ﻨﻮﺃ‬
‫ﻣ‪ Ｓ‬ﻫﻮﺗﺎ ‪ Ｂ‬ﮐﺘﺎﺑﻮﺃ ﻣ‪，‬ﺃﻨﻬ‪ Ｓ‬ﺍﺱ ﮐﯽ ﻭﺟﻪ ګﻪ ‪ Ｂ‬ﮐﻪ ﻃﻠﺒﺎءﮐﻮ ﮐﺘﺐ ﻓﻘﻪ ﻭﺣﺪګﺚ‬
‫ﺳﺔ ﺭﻭﮐﺎ ﺟﺎﺋﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﺍﮔﺮ ﺍﺱ ‪ f‬ﺍﻧﻬ‪ Ｓ‬ﭘﺆ‪＄‬ﺎ ﺗﻮ ﺍﺱ ﮐﯽ ﻋﻘﻞ ﮐﺎ ﺑﻨﺪ ﺩﺭﻭﺍﺯﻩ‬
‫ﮐ‪％‬ﻞ ﺟﺎﺋﺔ ﮔﺎ ﺍﻭﺭ ﺷ‪，‬ﺦ ﮐﺔ ﺩﺟﻞ ﻭﻓﺮګﺐ ﺳﺔ ﺁﮔﺎﻩ ﻫﻮﺟﺎﺋﺔ ﮔﺎ۔‬

‫‪ 2‬ﺭﺳﻮﻝ ﺍﷲ ‪ f‬ﺍﭘﻨﺔ ﺻﺤﺎﺑﻪ ﮐﯽ ﺍګﺴﯽ ﮐﻤ‪，‬ﻨﯽ ﺗﺮﺑ‪，‬ﺖ ﻧﻬ‪ Ｓ‬ﮐﯽ ﺑﻠﮑﻪ ﺍګﺴﯽ‬
‫ﺗﺮﺑ‪，‬ﺖ ﮐﯽ ﺟﻮ ﺍﻧﻬ‪ Ｓ‬ﻗﺎﺋﺪ ﺍﻭﺭ ﻣﺮﺩ ﻣ‪，‬ﺪﺍﻥ ﺑﻨﺎﺗﯽ ﻭﻩ ﺍﷲ ﮐﺔ ﺭﺳﻮﻝ ‪‬ﺳﺔ ﺳﻮﺍﻝ‬
‫ﮐ‪，‬ﺎ ﮐﺮﺗﺔ ﮐ‪，‬ﺎ ګﻪ ﻭﺣﯽ ‪ Ｂ‬ګﺎ ﻣﺸﻮﺭﻩ ﻭﺭﺍﺋﺔ ﺍﮔﺮ ﻭﻩ ﻣﺸﻮﺭﻩ ﻭﺭﺍﺋﺔ ﻫﻮﺗﯽ ﺗﻮ ﻭﻩ ‪Ｌ‬ﯽ‬
‫ﺍﭘﻨﺎ ﻣﺸﻮﺭﻩ ﭘ‪，‬ﺶ ﮐﺮﺩګﺘﺔ ﺟ‪，‬ﺴﺎ ﮐﻪ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ ‪ f‬ﻏﺰﻭﻩ ﺧﻨﺪﻕ ﻣ‪ Ｓ‬ﮐ‪，‬ﺎ‬
‫ﺟﺐ ﺭﺳﻮﻝ ﺍﷲ ‪ f‬ﻗﺒ‪，‬ﻠﻪ ﺑﻨﻮ ﻏﻄﻔﺎﻥ ﺳﺔ ﻣﺼﺎﻟﺤﺖ ﮐﺮ‪ Y‬ﭼﺎﻫﯽ ﻧﺒﯽ‪‬ﺍﭘﻨﯽ‬
‫ﺣﮑ‪，‬ﻤﺎﻧﻪ ﻗ‪，‬ﺎﺩﺕ ﮐﺔ ﺑﺎﻭﺟﻮﺩ ﺍﻥ ﮐﯽ ﻃﺮﻑ ﺗﻮﺟﻪ ﺩګﺘﺔ ﺍﻭﺭ ﺍﻥ ﺳﺔ ﺻﻮﺭﺗﺤﺎﻝ ﮐﺔ‬
‫ﻣﺘﻌﻠﻖ ﺗﺒﺎﺩﻟﻪ ﺧ‪，‬ﺎﻝ ﮐﺮﺗﺔ ﺍﻭﺭ ﺍﻥ ﺳﺔ ګﻪ ﻧﻪ ﮐﻬﺘﺔ ﮐﻪ ﺗﻢ ﻣﺠ‪ ＃‬ﭘﺮ ﮐ‪，‬ﻮﺃ ﮐﺮ ﺭﺍﺋﺔ‬
‫ﭘ‪，‬ﺶ ﮐﺮﺳﮑﺘﺔ ﻫﻮﺟﺒﮑﻪ ﻣ‪ Ｓ‬ﺟﻤﻠﻪ ﻣﺨﻠﻮﻕ ﮐﺎ ﺳﺮﺩﺍﺭ ﻫﻮﺃ ﺍﻭﺭ ﺭﺏ ﺍﻟﻌﺎﻟﻤ‪，‬ﻦ‬
‫ﮐﺎﻧﻤﺎﺋﻨﺪﻩ ﻫﻮﺃ؟ﺍﻭﺭ ﺻﺤﺎﺑﻪ ‪Ｌ‬ﯽ ﺭﺳﻮﻝ ﺍﷲ‪‬ﺳﺔ ﺑﺎﻭﺟﻮﺩ ﺷﺪګﺪ ﻣﺤﺒﺖ ﮐﺔ ﺁﭖ‬
‫ﮐﺔ ﻟﺌﺔ ﮐ‪％‬ﺆﺓ ﻧﻪ ﻫﻮﺗﺔ ﻧﻪ ﺁﭖ ﮐﺔ ＠ﺗ‪％‬ﻮﺃ ﮐﺎ ﺑﻮﺳﻪ ﻟ‪，‬ﺘﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﻭﻩ ﺟﺎﻧﺘﺔ ﺗ‪％‬ﺔ ﮐﻪ‬
‫ﺁﭖ ‪Ｌ‬ﯽ ﺍﻧﺴﺎﻥ ﮐﯽ ﺗﻌﻈ‪，‬ﻢ ﻣ‪ Ｓ‬ﻣﺒﺎﻟﻐﻪ ﮐﻮﻧﺎﭘﺴﻨﺪ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﮐﻮ‬
‫ﺍﭘﻨﺔ ﺻﺤﺎﺑﻪ ﮐﯽ ﺍﺳﯽ ﺣﮑ‪，‬ﻤﺎﻧﻪ ﺗﺮﺑ‪，‬ﺖ ﮐﺎ ﻧﺘ‪，‬ﺠﻪ ﺗ‪％‬ﺎ ﮐﻪ ﺁﭖ ﮐﺔ ﺑﻌﺪ ﺧﻠ‪，‬ﻔﻪ ﺍﻭﻝ‬
‫ﺍﺑﻮﺑﮑﺮ ﺻﺪګﻖ‪ ‬ﻟﻮﮔﻮﺃ ﺳﺔ ﺧﻄﺎﺏ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﺍﮔﺮ ﻣ‪ Ｓ‬ﻏﻠﻂ‬

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‫ﮐﺮﻭﺃ ﺗﻮﻣﺠ‪％‬ﺔ ﺳ‪，‬ﺪ‪＄‬ﺎ ﮐﺮﺩﻭ ﺍﻭﺭ ﻓﺮﻣﺎﺗﺔ ﺍﮔﺮ ﻣ‪ Ｓ‬ﺍﷲ ﮐﯽ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﺍﭘﻨﯽ ﺭﺍﺋﺔ‬
‫ﭘ‪，‬ﺶ ﮐﺮ‪ f‬ﻟﮕﻮﺃ ﺗﻮ ﻧﻪ ﺁﺳﻤﺎﻥ ﻣﺠ‪ ＃‬ﭘﺮ ﺳﺎګﻪ ﻓﮕﻦ ﻫﻮﮔﺎ ﺍﻭﺭﻧﻪ ﻫﯽ ﺯﻣ‪，‬ﻦ ﻣ‪，‬ﺮﺍ‬
‫ﺑﻮﺟ‪ ＃‬ﺑﺮﺩﺍﺷﺖ ﮐﺮﺓ ﮔﯽ ۔ﺟﺒﮑﻪ ﺻﻮﻓ‪，‬ﻪ ﮐﻬﺘﺔ ﻫ‪: Ｓ‬ﮐﻪ ﺷ‪，‬ﺦ ﮐﺎ ‪ Ｃ‬ﻃﺮګﻘﻪ ﺗﺴﻠ‪，‬ﻢ‬
‫ﮐ‪，‬ﺎﺟﺎﺋﺔ ﺟﺒﮑﻪ ﺷﺮګﻌﺖ ﮐﺔ ﻣﻘﺎﺑﻞ ﮐﻮﻥ ﺳﺎ ﻃﺮګﻘﻪ ！‪％‬ﻬﺮﺳﮑﺘﺎ ‪Ｂ‬؟ﻋﻤﺮ ﺑﻦ ﺧﻄﺎﺏ‬
‫‪‬ﺩﺳﺘﻮﺃ ﮐﺔ ﻗﺎﺋﺪګﻦ ﺍﻭﺭ ﻋ‪＋‬ﻗﻮﺃ ﮐﺔ ﮔﻮﺭﻧﺮﻭﺃ ﮐﻮ ﻟﮑ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ‪”:‬ﻟﻮﮔﻮﺃ ﮐﻮ‬
‫ﺧﻮﺷﺎﻣﺪﯼ ﺑﻨﺎﮐﺮ ﺍﻧﻬ‪ Ｓ‬ﺫﻟ‪，‬ﻞ ﻣﺖ ﮐﺮﻭ“ ﮐ‪，‬ﻮﻧﮑﻪ ﺟﻮ ﻗﻮﻡ ﭘﺴﺖ ﻫﻮ ﺍﺱ ﻣ‪ Ｓ‬ﺧ‪，‬ﺮ‬
‫ﻧﻬ‪ Ｓ‬ﻫﻮﺗﯽ ﺟ‪，‬ﺴﺎ ﮐﻪ ﻗﺮﺁﻥ ﮐﺮګﻢ ﺑﻨﯽ ﺍﺳﺮﺍﺋ‪，‬ﻞ ﮐﺎ ﻗﺼﻪ ﺑ‪，‬ﺎﻥ ﮐﺮﺗﺎ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﻓﺮﻋﻮﻥ‬
‫ﮐﺔ ﻏ‪＋‬ﻡ ﺗ‪％‬ﺔ ﺟﺐ ﻣﻮﺳﯽٰ ‪ f‬ﺍﻧﻬ‪ Ｓ‬ﻋﺰﺕ ﻭﺍﮐﺮﺍﻡ ﮐﺎ ﺭﺍﺳﺘﻪ ﺩﮐ‪％‬ﺎګﺎ ﺗﻮﻭﻩ‬
‫ﮐﻬﻨﺔ ﻟﮕﺔ ‪”:‬ﺗﻮﺍﻭﺭ ﺗ‪，‬ﺮﺍ ﺭﺏ ﺟﺎﮐﺮ ﻟﺆﻭ ‪ Ａ‬ﺗﻮ ګﻬﺎﺃ ﭘﺴﺮﺓ ﺑ‪％＂，‬ﺔ ﻫ‪“159 Ｓ‬‬

‫ﺗﺎﺑﻌ‪，‬ﻦ ‪Ｌ‬ﯽ ﺍﺳﯽ ﺗﺮﺑ‪，‬ﺖ ﮔﺎﻩ ﻣ‪ Ｓ‬ﺭ‪ Ｂ‬ﭼﻨﺎﻧﭽﻪ ﻭﻩ ﻧﺎﭘﺴﻨﺪ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ ﮐﻪ ﺍﻥ ﮐﺔ‬
‫ﺷﺎﮔﺮﺩ ﺍﻥ ﮐﺔ ﭘ‪，‬ﭽ‪％‬ﺔ ﭼﻠ‪160Ｓ‬۔‬

‫ﺍﻭﺭ ﮐﻬﺘﺔ ﮐﻪ ﺗﺎﺑﻊ ﺍﻭﺭﻣﺘﺒﻮﻉ ﺩﻭﻧﻮﺃ ﮐﺔ ﻟﺌﺔ ﺑﺎﻋﺚ ﻓﺘﻨﻪ ‪161Ｂ‬۔‬

‫ﺻﺤﺎﺑﻪ ﺳﺔ ﻣﻌﺮﻭﻑ ﻧﻬ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﮐﺔ ＠ﺗ‪ ＃‬ﮐﺎ ﺑﻮﺳﻪ ﻟ‪，‬ﺘﺔ ﻫ‪Ｓ‬‬
‫ﺍګﺴﺎﺑﻬﺖ ﻧﺎﺩﺭ ‪ Ｂ‬ﺑﻌﺾ ﻋﻠﻤﺎءﺍﺳﺔ ﻣﻄﻠﻘﺎً ﺣﺮﺍﻡ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺔ ﺍﻣﺎﻡ‬
‫ﻣﺎﻟﮏ ‪،‬ﺍﻣﺎﻡ ﺳﻠ‪，‬ﻤﺎﻥ ﺑﻦ ﺣﺮﺏ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ګﻪ ﭼ‪％‬ﻮ！ﺎ ﺳﺠﺪﻩ ‪ Ｂ‬۔ﺍﻧﺲ ﺑﻦ ﻣﺎﻟﮏ‬
‫‪‬ﺳﺔ ﻣﺮﻭﯼ ‪ Ｂ‬ﮐﻬﺘﺔ ﻫ‪ f Ａ: Ｓ‬ﮐﻬﺎ ګﺎ ﺭﺳﻮﻝ ﺍﷲ ﮐ‪，‬ﺎ ‪ Ａ‬ﺍګﮏ ﺩﻭﺳﺮﺓ ﺳﺔ‬
‫ﺳﻬﻤﺎ ﮐﺮګﺄ ﺁﭖ ‪ f‬ﻓﺮﻣﺎګﺎﻧﻬ‪162 Ｓ‬۔‬

‫‪)159‬ﺳﻮﺭۃ ﺍﻟﻤﺎﺋﺪﻩ‪(24:‬‬
‫‪)160‬ﮐﺘﺎﺏ ﺍﻟﻌﻠﻢ ﺍﺯ ﺯ‪，＄‬ﺮ ﺑﻦ ﺣﺮﺏ‪(146:‬‬
‫‪)161‬ﮐﺘﺎﺏ ﺍﻟﻌﻠﻢ‪(138:‬‬
‫‪)162‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ﮐﺘﺎﺏ ﺍﻻﺩﺏ‪(2/1220:‬‬

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‫‪Ｄ 3‬ﺍﺭﻭﺃ ﺑ‪，‬ﻮﻗﻮﺃ ﮐﺎ ﺷ‪，‬ﻮﺥ ﮐﺔ ﭘ‪，‬ﭽ‪％‬ﺔ ﭼﻠﻨﺔ ﮐﯽ ﻭﺟﻪ ﺣﻘ‪，‬ﻘﺖ ﺳﺔ ﻓﺮﺍﺭ ‪ Ｂ‬۔ګﺎ ﺍګﮏ‬
‫ﺩﻭﺳﺮﺓ ﮐﯽ ﺩګﮑ‪％‬ﺎ ﺩګﮑ‪％‬ﯽ ﺍګﺴﺎ ﻫﻮﺗﺎ ‪ Ｂ‬ﮐﻪ ﺍﭘﻨﯽ ﻣﺸﮑ‪＋‬ﺕ ﺣﻞ ﮐﺮﺍﺋ‪، Ｓ‬ﻣ‪，‬ﺮﺓ‬
‫ﺧ‪，‬ﺎﻝ ﻣ‪ Ｓ‬ګﻪ ﺷﺮﻋﯽ ﺍﺣﮑﺎﻣﺎﺕ ﺳﺔ ﺩﻭﺭﯼ ﮐﺎ ﻧﺘ‪，‬ﺠﻪ ‪ Ｂ‬ﺧﺎﺹ ﮐﺮ ﺗﻨﮕﯽ ﺍﻭﺭ‬
‫ﺗﮑﻠ‪，‬ﻒ ﮐﯽ ﺣﺎﻟﺖ ﻣ‪، Ｓ‬ﺑﻌﺾ ﻟﻮﮒ ﻣﺤﺾ ﺷﻮﻗ‪，‬ﻪ ﻃﻮﺭ ﭘﺮ ﻋﺠ‪，‬ﺐ ﻭﻏﺮګﺐ‬
‫ﻭﺍﻗﻌﺎﺕ ﮐﻮ ﺳﭽﺎ ﻣﺎﻥ ﻟ‪，‬ﺘﺔ ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ﺣﻘ‪，‬ﻘﺘﺎً ﻭﻩ ﺟ‪％‬ﻮ！ﺔ ﻫﻮﺗﺔ ﻫ‪163Ｓ‬۔‬

‫ﺩﻭﺳﺮﯼ ﺑﺤﺚ ‪:‬ﻋﻠﻢ ﺣﺪګﺚ ﺍﻭﺭ ﺻﻮﻓ‪，‬ﺎء‬

‫ﺻﻮﻓ‪，‬ﺎءﮐﺔ ﻟﺌﺔ ﺧﺎﺹ ﮐﺮ ﻣﺘﺎﺧﺮګﻦ ﺻﻮﻓ‪，‬ﺎءﮐﺔ ﻟﺌﺔ ﻋﻠﻮﻡ ﺷﺮګﻌﺖ ﺧﺎﺹ ﮐﺮ ﻋﻠﻢ ﻓﻘﻪ‬
‫ﻭﺣﺪګﺚ ﮐﺎ ﺍﻫﺘﻤﺎﻡ ﺑﺆﺍ ﻫﯽ ﻣﺸﮑﻞ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻥ ﻋﻠﻮﻡ ﺳﺔ ﺍﻥ ﮐﯽ ﺟﻬﺎﻟﺖ ﺁﺷﮑﺎﺭﺍ‬
‫ﻫﻮﺟﺎﺋﺔ ﮔﯽ ﺍﻭﺭ ﺟﺐ ګﻪ ﻓﻘﻪ ﻭﺣﺪګﺚ ﺍﻥ ﻣﺮګﺪګﻦ ﮐﺔ ﺩﻝ ﻭﺩﻣﺎﻍ ﻣ‪ Ｓ‬ﺳﻤﺎﮔﺌﺔ ﺗﻮ‬
‫ﮐﻮﺋﯽ ﺍﻥ ﮐﯽ ﺳ‪，‬ﻮﺍ ﮐﺮ‪ f‬ﻭﺍﻻ ﻧﻬ‪ Ｓ‬ﺑﭽﺔ ﮔﺎ ﺟﺒﮑﻪ ﻣﺘﻘﺪﻣ‪，‬ﻦ ﺻﻮﻓ‪，‬ﺎءﻋﻠﻮﻡ ﺷﺮﻋ‪，‬ﻪ ﮐﺎ‬
‫ﺍﻫﺘﻤﺎﻡ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ ﻟ‪，‬ﮑﻦ ګﺎ ﺗﻮﺍﻥ ﮐﯽ ﺷﺨﺼ‪，‬ﺖ ﺩﻭﺭﻧﮕﯽ ﻫﻮﺗﯽ ﺗ‪％‬ﯽ ﮐﻪ ﻓﻘﻪ ﻭﺍﺻﻮﻝ ﮐﺔ‬
‫‪Ｌ‬ﯽ ﻋﺎ‪ Ｐ‬ﻫ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ﺟﺐ ﺻﻮﻓ‪，‬ﺖ ﮐﺔ ﻣﺘﻌﻠﻖ ﮔﻔﺘﮕﻮ ﮐﺮګﺄ ﺗﻮ ﺷﺨﺼ‪，‬ﺖ ﻫﯽ ﺑﺪﻝ‬
‫ﺟﺎﺗﯽ ﺟ‪，‬ﺴﺔ ﺍﺑﻮﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﻟﯽ ګﺎﭘ‪％‬ﺮ ﺍﭼ‪％‬ﺎ ﺧﺎﺻﺎﻋﻠﻢ ﺣﺎﺻﻞ ﮐﺮ‪ f‬ﮐﺔ ﺑﻌﺪ ﺍﺳﺔ‬
‫ﺗﺮﮎ ﮐﺮﭼﮑﺎ ﻫﻮﮔﺎ ﮐﻪ ﻋﻠﻢ ﻋﻤﻞ ﮐﺔ ﻟﺌﺔ ﻭﺳ‪，‬ﻠﻪ ‪ Ｂ‬ﺟﺐ ﻋﻤﻞ ﮐﺔ ﻣ‪，‬ﺪﺍﻥ ﻣ‪ Ｓ‬ﻗﺪﻡ‬
‫ﺭﮐ‪ ＃‬ﺩګﺎ ﺗﻮﻋﻠﻢ ﮐﯽ ﺿﺮﻭﺭﺕ ﻧﻪ ﺭﻫﯽ ګﻪ ﻣﻐﺎﻟﻄﻪ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻣﺴﻠﻤﺎﻥ ﺍﭘﻨﯽ ﺯﻧﺪﮔﯽ ﮐﺔ‬
‫ﺁﺧﺮﯼ ﻟﻤﺤﻪ ﺗﮏ ﻋﻠﻢ ﮐﺎ ﻣﺤﺘﺎﺝ ﺭﻫﺘﺎ ‪ Ｂ‬ﺍﺣﻤﺪ ﺑﻦ ﺍﺑﻮﺍﻟﺤﻮﺍﺭﯼ ‪ f‬ﺍﭘﻨﯽ ﺳﺎﺭﯼ ﮐﺘﺎﺑ‪Ｓ‬‬
‫ﺳﻤﻨﺪﺭ ﮐﺔ ﺣﻮﺍﻟﺔ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﮐﻬﺎ ﮐﻪ ﺗﻢ ﺑﻬﺘﺮګﻦ ﺩﻟ‪，‬ﻞ ﺗ‪) Ｓ％‬ګﻌﻨﯽ ﻋﻤﻞ ﮐﺔ ﻟﺌﺔ‬
‫ﻣﮕﺮ ﭼﻮﻧﮑﻪ ﺍﺏ ﺻﻮﻓ‪，‬ﺎﻧﻪ ﻋﻤﻞ ‪ Ｂ‬ﺍﺱ ﻟﺌﺔ ﺗﻤﻬﺎﺭﯼ ﺿﺮﻭﺭﺕ ﻧﻬ‪Ｓ‬۔ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ‬
‫ﺫﻟﮏ(ﺍﺑﻮﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﻟﯽ ﻋﻠﻮﻡ ﺷﺮګﻌﺖ ﺳﺔ ﺩﻭﺭ ﻫﻮﮐﺮ ﻋﻠﻢ ﮐﺸﻒ ﺟ‪，‬ﺴﺔ ﺻﻮﻓ‪，‬ﺎﻧﻪ‬
‫ﺭﺟﺤﺎﻥ ﮐﻮ ﺟﺎﺋﺰ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫﻮﺋﺔ ﻟﮑ‪％‬ﺘﺎ ‪:Ｂ‬ﺟﺎﻥ ﻟﺔ ﮐﻪ ﺻﻮﻓ‪，‬ﺎءﺍﻟٰﻬ‪，‬ﺖ ﮐﯽ ﻃﺮﻑ ﻣﺎﺋﻞ‬
‫ﻫﻮﺋﺔ ﻫ‪ Ｓ‬ﻧﻪ ﮐﻪ ﺗﻌﻠ‪，‬ﻢ ﮐﯽ ﻃﺮﻑ ﺍﺱ ﻟﺌﺔ ﮐﻪ ﻭﻩ ﻧﻪ ﻋﻠﻢ ﺣﺎﺻﻞ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﻧﻪ ﻫﯽ ﺍﺱ‬

‫‪)163‬ﮐ‪，‬ﻒ ﺗﻔﮑﺮ ﺍﺯ ﻣﻨ‪，‬ﺮ ﺑﻌﻠﺒﮑﯽ(‬

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‫ﮐﺔ ﺷﻮﻗ‪，‬ﻦ ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﺑﻠﮑﻪ ﻭﻩ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺭګﺎﺿﺘ‪ Ｓ‬ﺍﻭﺭ ﺍﷲ ﮐﯽ ﻃﺮﻑ ﺩ‪，＄‬ﺎﻥ ﺍﻭﺭ‬
‫ﻣﺎﻝ ﻭ ﺍﻭﻻﺩ ﺍﻭﺭ ﻋﻠﻢ ﺳﺔ ﮐ” ﺟﺎﻧﺎ ﺍﻭﺭ ﺻﺮﻑ ﻓﺮﺍﺋﺾ ﻭﺭﻭﺍﺗﺐ ﭘﺮ ﺍﻗﺘﺼﺎﺭ ﮐﺮﻧﺎ ﻫﯽ‬
‫ﺭﺍﺣﺞ ﻃﺮګﻖ ‪ Ｂ‬ﻭﻩ ﻧﻪ ﻗﺮﺁﻥ ﭘﺆ‪＄‬ﺘﺔ ﻫ‪ Ｓ‬ﻧﻪ ﺣﺪګﺚ ﻟﮑ‪％‬ﺘﺔ ﻫ‪ Ｓ‬۔‬

‫ﺍﺑﻦ ﺍﻟﺠﻮﺯﯼ ﻏﺰﺍﻟﯽ ﮐﺔ ﺍﺱ ﮐ‪＋‬ﻡ ﭘﺮ ﻟﮑ‪％‬ﺘﺔ ﻫ‪:Ｓ‬ﺍﺱ ﮐ‪＋‬ﻡ ﮐﺎ ﺍګﮏ ﻓﻘ‪，‬ﻪ ﺳﺔ ﺻﺎﺩﺭ‬
‫ﻫﻮﻧﺎ ﻣﺠ‪ ＃‬ﭘﺮ ﺑﺆﺍ ﮔﺮﺍﺃ ‪ Ｂ‬ﺍﺱ ﮐﯽ ﻗﺒﺎﺣﺖ ﻣﺨﻔﯽ ﻧﻬ‪ Ｓ‬ګﻪ ﺩﺭﺣﻘ‪，‬ﻘﺖ ﺑﺴﺎﻁ ﺷﺮګﻌﺖ‬
‫ﮐﻮ ﻟﭙ‪ ”，‬ﮐﺮﺭﮐ‪ ＃‬ﺩګﺘﺎ ‪164 Ｂ‬۔‬

‫ﺟﻦ ﺍﻭ＠ﻡ ﮐﺎ ﻭﻩ ﺷﮑﺎﺭ ﺑﻨﺔ ﺍﻥ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺎګﻪ ﮐﻬﻨﺎ ‪Ｌ‬ﯽ ‪ Ｂ‬ﮐﻪ‪ Ａ:‬ﺍﭘﻨﺎ ﻋﻠﻢ ﺍﺱ ﺯﻧﺪﻩ ﺳﺔ‬
‫ﻟ‪，‬ﺘﺔ ﻫ‪ Ｓ‬ﺟﻮ ﻣﺮﺗﺎ ﻧﻬ‪ Ｓ‬ﺟﺒﮑﻪ ﺍ‪ Ｈ‬ﺍﻟﺤﺪګﺚ ﺍﭘﻨﺎﻋﻠﻢ ﺍګﮏ ﮐﺔ ﺑﻌﺪ ﺍګﮏ ﻣﺮﺩﺓ ﺳﺔ‬
‫ﻟ‪，‬ﺘﺔ ﻫ‪ Ｓ‬ﭘ‪％‬ﺮ ﺍﭘﻨﺔ ﺷ‪，‬ﺦ ﮐﺎ ګﻪ ﺷ‪，‬ﺦ ﭘﺆ‪＄‬ﺎ‪:‬‬

‫ﺍﺫﺍ ﻃﺎﻟﺒﻮ‪ Y‬ﺑﻌﻠﻢ ﺍﻟﻮﺭﻕ‬

‫ﺑﺮﺯﺕ ﻋﻠ‪％，‬ﻢ ﺑﻌﻠﻢ ﺍﻟﺨﺮﻕ‬
‫ﺗﺮﺟﻤﻪ‪”:‬ﺟﺐ ﻭﻩ ﻣﺠ‪ ＃‬ﺳﺔ ﮐﺎﻏﺬﯼ ﻋﻠﻢ ﮐﺎ ﻣﻄﺎﻟﺒﻪ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺗﻮﻣ‪ Ｓ‬ﺍﻧﻬ‪ Ｓ‬ﺧﺮﻕ‬
‫ﻋﺎﺩﺕ)ﮐﺮﺍﻣﺖ(ﮐﺎ ﻋﻠﻢ ﺩﮐ‪％‬ﺎﺗﺎ ﻫﻮﺃ“۔‬

‫ﺣﺪګﺚ ﺳﺔ ﺍﺱ ﺻﻮﻓ‪，‬ﺎﻧﻪ ﺍﻋﺮﺍﺽ ﮐﺔ ﻧﺘ‪，‬ﺠﺔ ﻣ‪ Ｓ‬ﺍﻧﻬﻮﺃ ‪ Ｃ f‬ﻃﺮﺡ ﮐﯽ ﺻﺤ‪，‬ﺢ‬

‫ﻭﺳﻘ‪，‬ﻢ ﺳﭽﯽ ﺟ‪％‬ﻮ！ﯽ ﺍﺣﺎﺩګﺚ ﺍﭘﻨﯽ ﮐﺘﺎﺑﻮﺃ ﻣ‪Ｌ Ｓ‬ﺮﻣﺎﺭ ﮐﺮﺩﯼ ﺍﺣ‪，‬ﺎءﺍﻟﻘﻠﻮﺏ ﺍﻭﺭ‬
‫ﺍﻟﺮﺳﺎﻟ＆ ﺍﻭﺭ ﺣﻘﺎﺋﻖ ﺍﻟﺘﻔﺴ‪，‬ﺮ ﺑﻌﺾ ﺍﺣﺎﺩګﺚ ﺿﻌ‪，‬ﻔﻪ ﻭﻣﻮﺿﻮﻋﻪ ﺟﻦ ﺳﺔ ﻭﻩ ﺍﭘﻨﺔ‬
‫ﻣﺬﻫﺐ ﮐﻮ ﺛﺎﺑﺖ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺩﺭﺝ ﺫګﻞ ﻫ‪: Ｓ‬‬

‫‪ 1‬ﺑﻌﺾ ﻋﺎﺭﻓ‪，‬ﻦ ‪ f‬ﻓﺮﻣﺎګﺎ‪:‬ﻣﻌﺮﻓﺖ ﮐﺎ ﺍﻭﻝ ﺣ‪，‬ﺮﺕ ﻭﺁﺧﺮ ﺣ‪，‬ﺮﺕ ‪ Ｂ‬ﺩﻟ‪，‬ﻞ ﻣ‪Ｓ‬‬

‫ﺟ‪％‬ﻮ！ﯽ ﺣﺪګﺚ ﭘ‪，‬ﺶ ﮐﯽ ﮐﻪ ‪:‬ﺯﺩ‪ Y‬ﻓ‪，‬ﮏ ﺗﺤ‪ّ，‬ﺮﺍً)ګﻌﻨﯽ(ﺍﭘﻨﯽ ﺫﺍﺕ ﻣﺘﻌﻠﻖ ﻣﺠ‪％‬ﺔ‬

‫‪)164‬ﺗﻠﺒ‪，‬ﺲ ﺍﺑﻠ‪，‬ﺲ‪(323:‬‬

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‫ﻣﺰګﺪ ﺣ‪，‬ﺮﺍﻥ ﮐﺮﺩﺓ“۔ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ﺟ‪％‬ﻮ！ﯽ ﺣﺪګﺚ ‪ Ｂ‬ﺭﺳﻮﻝ‬
‫ﺍﷲ‪‬ﻓﺮﻣﺎﺗﺔ ﺗ‪％‬ﺔ ‪:‬ﺭﺏ ﺯﺩ‪ Y‬ﻋﻠﻤﺎًﺍﺓ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﺠ‪％‬ﺔ ﻋﻠﻢ ﻣ‪ Ｓ‬ﺯګﺎﺩﻩ ﮐﺮ‪165‬۔‬

‫‪ 2‬ﻣﺤﻤﺪ ﺑﻦ ﻃﺎ‪ Ｃ‬ﻣﻘﺪﺳﯽ ‪ f‬ﻣﺴﺌﻠﻪ ﺳﻤﺎﻉ ﻣ‪ Ｓ‬ﺍﺱ ﺍﻋﺮﺍ‪ Ｋ‬ﮐﯽ ﺣﺪګﺚ ﺫﮐﺮ ﮐﯽ ‪Ｂ‬‬
‫ﺟﺲ ‪ f‬ﺩﺭﺝ ﺫګﻞ ﺍﺑ‪，‬ﺎﺕ ﻣ‪ Ｓ‬ﻧﺒﯽ‪ ‬ﮐﯽ ﺗﻌﺮګﻒ ﮐﯽ ‪: Ｂ‬ﻣ‪，‬ﺮﺓ ﺟﮕﺮ ﮐﻮ‬
‫ﺧﻮﺍﻫﺶ ﮐﺎ ﺳﺎﻧﭗ ﭼﺎټ ﮔ‪，‬ﺎ ﺍﺱ ﮐﺎ ﻧﻪ ﺗﻮﮐﻮﺋﯽ ﻣﻌﺎ‪ Ｂ Ｍ‬ﻧﻪ ﻫﯽ ﺩﻡ ﺟ‪％‬ﺎﺅﮐﺮ‪f‬‬
‫ﻭﺍﻻﺳﻮﺍﺋﺔ ﺍﺱ ﻣﺤﺒﻮﺏ ﮐﺔ ﺟﻦ ﺳﺔ ﻣﺠ‪％‬ﺔ ﺷﻐﻒ ‪ Ｂ‬ﺍﻥ ﮐﺔ ﭘﺎﺱ ﻣ‪，‬ﺮﺍ ﻋ‪＋‬ﺝ ﺍﻭﺭ‬
‫ﺗﺮګﺎﻕ ‪ Ｂ‬ﺍﻭﺭ ﻭﻩ ﻣﺤﻤﺪ‪‬ﻫ‪ Ｓ‬ﺟﺐ ﺍﻧﻬﻮﺃ ‪ f‬ﺍﻥ ﺍﺑ‪，‬ﺎﺕ ﮐﻮ ﺳﻨﺎ ﺗﻮ ﻭﻩ ﺣﺎﺿﺮ‬
‫ﻫﻮﮔﺌﺔ ﺣﺘﯽ ﮐﻪ ﺁﭖ ﮐﺔ ﮐﻨﺪ‪＄‬ﺔ ﺳﺔ ﭼﺎﺩﺭ ‪Ｌ‬ﯽ ﮔﺮﭘﺆﯼ۔ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﻓﺮﻣﺎﺗﺔ ﻫ‪Ｓ‬‬
‫‪:‬ګﻪ ﺟ‪％‬ﻮ！ﯽ ﺍﻭﺭ ﻣﻮﺿﻮﻉ ﺣﺪګﺚ ‪166Ｂ‬۔‬

‫ﻣﻌﻠﻮﻡ ﻧﻬ‪ Ｓ‬ﮐﺲ ﻃﺮﺡ ﻭﻩ ګﻪ ﺳﺐ ﺭﻭﺍګﺖ ﮐﺮﺩګﺘﺔ ﻫ‪ Ｓ‬ﺷﺎګﺪ ﺳﺎﻧﭗ ﺍﻥ ﮐﯽ ﻋﻘﻠﻮﺃ‬

‫ﮐﻮ ﭼﺎټ ﺟﺎﺗﺎ ‪ Ｂ‬ﻧﻪ ﮐﻪ ﺍﻥ ﮐﺔ ﺩﻟﻮﺃ ﮐﻮ ۔‬

‫‪ 3‬ﺍګﮏ ﺣﺪګﺚ ګﻪ ‪Ｌ‬ﯽ ‪ Ｂ‬ﺟﺴﺔ ﺍﻧﻬﻮﺃ ‪ f‬ﺭﻭﺍګﺖ ﮐ‪，‬ﺎ ‪ Ｂ‬ﮐﻪ ‪”:‬ﺍﮔﺮ ﺗﻢ ﭘﺘ‪％‬ﺮ ﺳﺔ‬
‫ﺣﺴﻦ ﻇﻦ ﺭﮐ‪％‬ﻮ ﺗﻮ ﻭﻩ ‪Ｌ‬ﯽ ﻧﻔﻊ ﺩﺓ “ګﻪ ﺷﺮﮐ‪，‬ﻪ ﮐ‪＋‬ﻡ ﺍﻭﺭ ﺻﺮګﺢ ﺑﻬﺘﺎﻥ ‪ f Ａ Ｂ‬ګﻪ‬
‫ﺣﺪګﺚ ﺑﻌﺾ ﺻﻮﻓ‪，‬ﺎءﺳﺔ ﺧﻮﺩ ﺳﻨﯽ ‪ Ｂ‬ﻭﻩ ﺍﺱ ﮐﺔ ﻣﻌﺘﻘﺪ ﻫ‪ Ｓ‬۔‬

‫‪ 4‬ﺍﻭﻥ ﮐﺎﻟﺒﺎﺱ ﭘﻬﻨﻮ ﺍﻭﺭ ﺧﻮﺏ ﻋﻤﻞ ﮐﺮﻭ ﺍﻭﺭ ﺁﺩ‪＄‬ﺎﭘ‪ ”，‬ﺧﻮﺭﺍﮎ ﮐ‪％‬ﺎٶ ﺗﻢ ﺁﺳﻤﺎ‪Y‬‬
‫ﺑﺎﺩﺷﺎﻫﺖ ﻣ‪ Ｓ‬ﺩﺍﺧﻞ ﻫﻮﺟﺎٶﮔﺔ ۔ﺍﺱ ﺣﺪګﺚ ﮐﻮ ﺍﺑﻮﻃﺎﻟﺐ ﺍﻟﻤﮑﯽ ‪ f‬ﻗﻮﺕ‬
‫ﺍﻟﻘﻠﻮﺏ ﻣ‪ Ｓ‬ﺫﮐﺮ ﮐ‪，‬ﺎ ‪167 Ｂ‬۔‬

‫‪)165‬ﻓﺘﺎﻭﯼ‪(11/384:‬‬
‫‪)166‬ﻓﺘﺎﻭﯼ‪(11/563:‬‬
‫‪)167‬ﺍﻟﺘﺼﻮﻑ ﺍﺯ ﺯﮐﯽ ﻣﺒﺎﺭﮎ‪(1/44:‬‬

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‫ﮐ‪，‬ﺎ ﺍﷲ ﮐﺔ ﺭﺳﻮﻝ‪‬ﺍګﺴﺎ ﮐ‪＋‬ﻡ ﮐﺮﺳﮑﺘﺔ ﻫ‪ Ｓ‬ګﻪ ﺩﺭﺣﻘ‪，‬ﻘﺖ ﺍﭘﻨﺔ ﻋﻘ‪，‬ﺪﺓ ﮐﻪ ﺍﻭﻥ‬
‫ﮐﺎﻟﺒﺎﺱ ﭘﻬﻨﻨﺎ ﭼﺎﻫ‪，‬ﺌﺔ ﮐﻮ ﺛﺎﺑﺖ ﮐﺮ‪ f‬ﮐﺔ ﺑﻨﺎﺋﯽ ﮔﺌﯽ ‪ Ｂ‬۔ﺍﻥ ﮐﯽ ﺑ‪，‬ﺎﻥ ﮐﺮﺩﻩ ﺍﺣﺎﺩګﺚ‬
‫ﮐﺔ ﭼﻨﺪ ﻧﻤﻮ‪ f‬ﻫ‪ Ｓ‬ﺟﻦ ﺳﺔ ﺍﻥ ﮐﯽ ﮐﺘﺎﺑ‪Ｌ Ｓ‬ﺮﯼ ﭘﺆګﺄ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺔ ﻗﺸ‪，‬ﺮﯼ ﮐﯽ ﮐﺘﺎﺏ‬
‫ﺍﻟﺮﺳﺎﻟ＆ ﺍﺱ ﻣ‪ Ｓ‬ﺍﺱ ‪ f‬ﺻﺤ‪，‬ﺢ ‪،‬ﺿﻌ‪，‬ﻒ ﺍﻭﺭ ﻣﻮﺿﻮﻉ ‪ Ｃ‬ﻃﺮﺡ ﮐﯽ ﺍﺣﺎﺩګﺚ ﺭﻭﺍګﺖ‬
‫ﮐﯽ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻓﻀﻞ ﺑﻦ ﻋﺒﺲ ﺍﻟﺮﻗﺎﺷﯽ ﺳﺔ ﺭﻭﺍګﺖ ﮐﺮﺗﺎ ‪ Ｂ‬ﺟﺒﮑﻪ ﻭﻩ ﺍﺣﺎﺩګﺚ ﻣ‪Ｓ‬‬
‫ﺑﺎﻟﮑﻞ ﮐﻤﺰﻭﺭﺍﻭﺭ ﻧﺎﺍ‪ Ｈ‬ﺗ‪％‬ﺎ ‪168‬۔‬

‫ﻣﺰګﺪ ﻋﺠﺎﺋﺐ ﮐﺔ ﻟﺌﺔ ﺍﺣ‪，‬ﺎءﺍﻟﻘﻠﻮﺏ ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﺟﺲ ﮐﺔ ﻣﻄﺎﻟﻌﺔ ﺳﺔ ﻣﻌﻠﻮﻡ ﻫﻮﺟﺎﺋﺔ‬

‫ﮔﺎ ﮐﻪ ﺍﻧﻬ‪ Ｓ‬ﻋﻠﻢ ﻭﻓﻘﻪ ﻭﺣﺪګﺚ ﺳﺔ ﮐﭽ‪ ＃‬ﻟﮕﺎٶ ﻧﻬ‪ Ｂ Ｓ‬ﺑﻠﮑﻪ ګﻪ ﺳﺐ ﺍﻧﻬﻮﺃ ‪f‬‬
‫ﺩګﻮﺍﺭ ﭘﺮ ﺩﺓ ﻣﺎﺭﺍ ‪Ｂ‬۔‬

‫ﺗ‪，‬ﺴﺮﯼ ﺑﺤﺚ‪ Ｇ:‬ﺣﺮﺍﻣﯽ ﺍﻭﺭﺑﮕﺎﺅ‬

‫ﺍﺑﺘﺪﺍءً ﺻﻮﻓ‪，‬ﺎءﻋﺒﺎﺩﺕ ﻭﺭګﺎﺿﺖ ﻣ‪ Ｓ‬ﻭﺍﻗﻌﯽ ﺳﭽﺔ ﺗ‪％‬ﺔ ﺍﮔﺮﭼﻪ ﺍﻥ ﮐﺔ ﺑﻌﺾ ﺍﻋﻤﺎﻝ‬
‫ﺧ‪＋‬ﻑ ﺳﻨﺖ ‪Ｌ‬ﯽ ﺗ‪％‬ﺔ ﺟ‪，‬ﺴﺎ ﮐﻪ ‪ Ａ‬ﺫﮐﺮ ﮐﺮﺁﺋﺔ ﻫ‪ Ｓ‬ﺍﺱ ﮐﺔ ﺑﻌﺪ ﺍګﺴﺔ ﻟﻮﮒ ﺁﺋﺔ‬
‫ﺟﻨﻬﻮﺃ ‪ f‬ﺗﮑ‪，‬ﺔ ﺍﻭﺭ ﻣﺴﻨﺪګﺄ ﺑﻨﺎﺋ‪ Ｓ‬ﺍﻭﺭ ﻋ‪，‬ﺶ ﻭﺁﺭﺍﻡ ﮐﯽ ﺩﻭﮐﺎﻧ‪)Ｓ‬ﺁﺳﺘﺎﻧ‪(Ｓ‬ﮐ‪％‬ﻮﻝ ﮐﺮ‬
‫ﺑ‪ ＃＂，‬ﮔﺌﺔ ﻣﺤﻨﺖ ﻣﺰﺩﻭﺭﯼ ﺳﺔ ﺟﺎﻥ ﭼ‪％‬ﺆﺍ ﮐﺮ ﮐ‪％‬ﺎ‪ f‬ﭘ‪，‬ﻨﺔ ﺍﻭﺭ ﺭﻗﺺ ﻭ ﺳﺮﻭﺭ ﺍﻭﺭ ﺇ‪＄‬ﻮﻝ‬
‫ﺇ‪＄‬ﻤﮑﺔ ﻣ‪ Ｓ‬ﻣﺴﺖ ﻫﻮﮔﺌﺔ ﺍﻭﺭ ‪ Ｃ‬ﻇﺎ‪ Ｐ‬ﻭﻓﺎﺟﺮ ﺳﺔ ﺩﻧ‪，‬ﺎ ﮐﯽ ‪，Ｌ‬ﮏ ﻣﺎﻧﮕﻨﺔ ﻟﮕﺔ ﺑﺸﺮ‬
‫ﺍﻟﻤﺮګﺴﯽ ﮐﯽ ‪Ｌ‬ﻮﮎ ﺍﻭﺭ ﺳﺮﯼ ﮐﺎ ﺧﻮﻑ ﺧﺪﺍﻭﻧﺪﯼ ﺍﻭﺭ ﺟﻨ‪，‬ﺪ ﮐﯽ ﻣﺸﻘﺖ ﮐﻮ ﮐﻨﺎﺭﺓ‬
‫ﻟﮕﺎﺩګﺎ)ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﺗﻠﺒ‪，‬ﺲ ﺍﺑﻠ‪，‬ﺲ(ﺟﺒﮑﻪ ﻣﺤﺾ ﻋﺒﺎﺩﺕ ﺍﻭﺭ ﺗﻨﻬﺎﺋﯽ ﮐﯽ ﻏﺮﺽ ﺳﺔ ‪Ｌ‬ﯽ‬
‫ﺍﺱ ﻃﺮﺡ ﮐﺔ ﺁﺳﺘﺎ‪) f‬ګﻌﻨﯽ ﺍﻧﺴﺎ‪ Y‬ﺁﺑﺎﺩﯼ ﺳﺔ ﺍﻟﮓ ﺟﺎ‪ f‬ﺗﻨﻬﺎﺋﯽ ګﺎ ﺍﻧﺴﺎ‪ Y‬ﺁﺑﺎﺩﯼ‬
‫ﻣ‪ Ｓ‬ﺭﻫﺘﺔ ﻫﻮﺋﺔ ﺑﺎﻟﮑﻞ ﺍﻟﮓ ﺗ‪％‬ﻠﮓ ﺟﮕﻪ ﺟﺲ ﻃﺮﺡ ﺭﺍﻫﺐ ﮐﯽ ﮐ＂‪，‬ﺎ ﻫﻮﺗﯽ ‪(Ｂ‬ﺑﻨﺎﮐﺮ‬
‫ﺍﻥ ﻣ‪ Ｓ‬ﺗﮑ‪，‬ﺔ ﻟﮕﺎﺩګﻨﺎ ﺑﺪﻋﺖ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻣﺴﺠﺪګﺄ ﺑﻨﺎﮐﺮ ﺍﻥ ﻣ‪ Ｓ‬ﺗﮑ‪，‬ﺔ ﻟﮕﺎﺩګﻨﺎ ګﻪ‬

‫‪)168‬ﻓﺘﺎﻭﯼ‪(10/680:‬‬

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‫ﻋ‪，‬ﺴﺎﺋﯽ ﺭﺍﻫﺒﻮﺃ ﮐﯽ ﮐ＂‪，‬ﺎٶﺃ ﺳﺔ ﻣﺸﺎﺑﻬﺖ ‪ Ｂ‬۔ﺑﻌﺾ ﺻﻮﻓ‪，‬ﺎءﺳﺔ ﺟﺐ ﮐﻬﺎﺟﺎﺗﺎ ﮐ‪，‬ﺎ‬
‫ﺗﻮ ﺍﭘﻨﺎ ﺟﺒﻪ ﺑ‪，‬ﭽﺔ ﮔﺎ ﺗﻮ ﻭﻩ ﮐﻬﺘﺎ ‪ Ｂ‬ﺍﮔﺮ ﺷﮑﺎﺭﯼ ﺍﭘﻨﺎ ﻫﺘ‪，％‬ﺎﺭ ﺑ‪，‬ﭻ ﺩﺓ ﺗﻮﭘ‪％‬ﺮ ﺷﮑﺎﺭ‬
‫ﮐ‪，‬ﺴﺔ ﮐﺮﺓ ﮔﺎﺍﻣﺎﻡ ﻣﺤﻤﺪ ﺣﺴﻦ ﺍﻟﺸ‪，‬ﺒﺎ‪ Y‬ﺻﻮﻓ‪，‬ﺎءﮐﺔ ﺍﺱ ﻃﺮﺯ ﻋﻤﻞ ﺳﺔ ﺑﺆﺓ ﺣ‪，‬ﺮﺍﻥ‬
‫ﻫﻮﺗﺔ ﮐﻪ ﮐ‪，‬ﺴﺔ ګﻪ ﻟﻮﮔﻮﺃ ﮐﺔ ＠ﺃ ﺣ‪＋‬ﻝ ﻭﺣﺮﺍﻡ ﮐﯽ ﺗﻤ‪，‬ﺰ ﮐﺌﺔ ﺑﻐ‪，‬ﺮ ﮐ‪％‬ﺎ‪ f‬ﺟﺎﺗﺔ‬
‫ﻫ‪169Ｓ‬۔‬

‫ﺻﻮﻓ‪，‬ﺎءګﻪ ‪Ｌ‬ﻮﻝ ﮔﺌﺔ ګﺎ ‪Ｌ‬ﻮﻟﻨﺔ ﮐﺎ ﺇﺭﺍﻣﻪ ﮐﺮ‪ f‬ﻟﮕﺔ ﮐﻪ ﺍﺳ‪＋‬ﻡ ﺍﺱ ﻃﺮﺡ ‪ Ｇ‬ﺣﺮﺍﻣﯽ ﺍﻭﺭ‬
‫ﺳﺴﺘﯽ ﮐﺎ ﻣﻈﺎ‪Ｃ‬ﻩ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﮐﻮ‪ f‬ﮐ‪％‬ﺪﺭﻭﺃ ﻣ‪ Ｓ‬ﺟﺎ‪ f‬ﺳﺔ ﻣﻨﻊ ﮐﺮﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﺯ‪＄‬ﺪ ګﻪ‬
‫‪ Ｂ‬ﮐﻪ ﻟﻮﮔﻮﺃ ﺳﺔ ﻻﺗﻌﻠﻖ ﻫﻮﺟﺎګﺎﺟﺎﺋﺔ ﺍﻭﺭ ﺍﻥ ﺳﺔ ﺍﻥ ﮐﺔ ﺍﻣﻮﺍﻝ ﻣ‪ Ｓ‬ﺳﺔ ﮐﺴﯽ ‪Ｌ‬ﯽ‬
‫ﺷﺌﺔ ﮐﺎ ﺳﻮﺍﻝ ﻧﻪ ﮐ‪，‬ﺎﺟﺎﺋﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ f‬ﺳﻮﺍﻝ ﮐﺮ‪ f‬ﺳﺔ ﻣﻨﻊ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ‬
‫ﻣﺤﻨﺖ ﻣﺰﺩﻭﺭﯼ ﮐﺎﺣﮑﻢ ﺩګﺎ‪:Ｂ‬‬

‫ﺍﺭﺷﺎﺩ ﻓﺮﻣﺎګﺎ‪:‬ﺍﻭﭘﺮ ﻭﺍﻻ ＠ﺗ‪ ＃‬ﻧ‪，‬ﭽﺔ ﻭﺍﻟﺔ ＠ﺗ‪ ＃‬ﺳﺔ ﺑﻬﺘﺮ ‪170 Ｂ‬۔‬

‫ﻧ‪，‬ﺰ ﻓﺮﻣﺎګﺎ‪”:‬ﺍﮔﺮ ﮐﻮﺋﯽ ﻟﮑﺆګﻮﺃ ﮐﺎ ﮔ‪＂％‬ﺎﺍﭘﻨﯽ ﭘ‪ ＃＂，‬ﭘﺮ ﺭﮐ‪ ＃‬ﮐﺮ ﺍﺳﺔ ﺑ‪，‬ﭻ ﺁﺋﺔ ګﻪ ﺍﺱ ﺑﺎﺕ‬
‫ﺳﺔ ﺑﻬﺘﺮ ‪ Ｂ‬ﮐﻪ ﮐﺴﯽ ﺳﺔ ﺳﻮﺍﻝ ﮐﺮﺓ ﺍﻭﺭ ﻭﻩ ﺍﺳﺔ ﺩﺓ ‪Ｌ‬ﯽ ﺩﺓ“‪171‬۔‬

‫ﺳﻌ‪，‬ﺪ ﺑﻦ ﻣﺴ‪，‬ﺐ‪‬ﺗ‪，‬ﻞ ﮐﺔ ﺗﺎﺟﺮ ﺗ‪％‬ﺔ ﺍﻭﺭﺍﺑﻮﺣﻨ‪，‬ﻔﻪ ﮐﭙﺆﺍ ﻓﺮﻭﺧﺖ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ ګﻪ‬
‫ﺑﺆﺓ ﻋﻠﻤﺎءﺯ＠ﺩ ﺍﭘﻨﺔ ＠ﺗ‪％‬ﻮﺃ ﮐﯽ ﮐﻤﺎﺋﯽ ﮐ‪％‬ﺎﺗﺔ ﺗ‪％‬ﺔ ۔‬

‫ﺍﺑﺘﺪﺍءً ﺻﻮﻓ‪，‬ﺎءﻋﻮﺭﺗﻮﺃ ﺳﺔ ﺷﺎﺩﯼ ﻧﻪ ﮐﺮﺗﺔ ﺍﻭﺭ ﺍﺱ ﭘﺮ ﺳﺨﺘﯽ ﺳﺔ ﮐﺎﺭﺑﻨﺪ ﺭﻫﺘﺔ ﻣﮕﺮ‬

‫ﺑﻌﺪ ﮐﺔ ﺻﻮﻓ‪，‬ﺎءﻋﻮﺭﺗﻮﺃ ﺳﺔ ﻣ‪，‬ﻞ ﺟﻮﻝ ﮐﺮ‪ f‬ﻟﮕﺔ ﺍﻭﺭ ﻣﺮګﺪﻩ ﮐﻮ‪Ｌ‬ﯽ ﻃﺮګﻘﺖ ﻣ‪ Ｓ‬ﺍﻭﺭ‬
‫ﺫﮐﺮ ﮐﯽ ﻣﺨﻠﻮﻁ ﻣﺤﺎﻓﻞ ﻣ‪ Ｓ‬ﺷﺎﻣﻞ ﮐﺮ‪ f‬ﻟﮕﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﺑﺎﻃﻨ‪，‬ﺖ ﮐﺔ ﻧﻈﺮګﻪ ﺍﺑﺎﺣ‪，‬ﺖ‬

‫‪)169‬ﺍﻟﮑﺴﺐ‪(44:‬‬
‫‪)170‬ﻧﺴﺎﺋﯽ ﺑﺎﺏ ﺍﻟﺰﮐﺎۃ‪(3/60:‬‬
‫‪)171‬ﻧﺴﺎﺋﯽ ﺑﺎﺏ ﺍﻟﺰﮐﺎۃ‪(3/93:‬‬

‫‪96‬‬
‫)ګﻌﻨﯽ ‪ Ｃ‬ﺷﺌﺔ ﺣ‪＋‬ﻝ ﮐﻮ ﺟﺎﺋﺰ ‪ Ｂ‬ﺣﺘﯽ ﮐﺔ ﻣﺤﺮﻣﺎﺕ ‪Ｌ‬ﯽ(ﺳﺔ ﺑﻬﺖ ﻗﺮګﺐ ﺗ‪％‬ﺔ‬
‫ﮐ‪，‬ﻮﻧﮑﻪ ﻧﻈﺮګﻪ ﻭﺣﺪﺕ ﺍﻟﻮﺟﻮﺩ ﺟﻮ ﺑﻌﺪ ﮐﺔ ﺻﻮﻓ‪，‬ﺎءﻣ‪ Ｓ‬ﻣﮑﻤﻞ ﭘ‪，％‬ﻞ ﭼﮑﺎ ﺗ‪％‬ﺎ ﻭﻩ ﺍﺱ‬
‫ﺍﺑﺎﺣ‪，‬ﺖ ﮐﯽ ﺭﺍﻩ ﺳﻤﺠ‪％‬ﺎﺟﺎﺗﺎ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺛﻮﺍﺏ ﻭﻋﻘﺎﺏ ﮐﺎ ﺗﺼﻮﺭ ﺗﻮ ﻧﺎﻣﻤﮑﻦ ﻫﻮﮔ‪，‬ﺎ ﺗﻮ‬
‫ﺍﭼ‪％‬ﺎﺋﯽ ﮐﯽ ﺻﻮﺭﺕ ﻣ‪ Ｓ‬ﮐﻮﻥ ﺛﻮﺍﺏ ﺩﺓ ﮔﺎ ﺍﻭﺭﺑﺮﺍﺋﯽ ﮐﺮ‪ f‬ﭘﺮ ﮐﻮﻥ ﺳﺰﺍ ﺩﺓ‬
‫ﮔﺎ؟ﺟﺒﮑﻪ ﺍﻧﺴﺎﻥ ﺧﻮﺩ ﻫﯽ ﺍﷲ ﮐﺎ ﺟﺰء‪ Ｂ‬۔ګﻪ ﺍﺧ‪＋‬ﻗ‪，‬ﺎﺕ ﮐﯽ ﺟﺆګﺄ ﺗﮏ ﺍﮐ‪％‬ﺎﺅ ﭘ‪，％‬ﻨﮑﻨﺎ‬
‫‪ Ｂ‬ﺍﺳﯽ ﻟﺌﺔ ﺑﻌﺾ ﺻﻮﻓ‪，‬ﺎءﺍﺧ‪ Ｒ＋‬ﮔﺮﺍﻭټ ﻭﺍﻟﯽ ﺍﻭﺭ ﺍﻧﺘﻬﺎﺋﯽ ﮔ‪，＂％‬ﺎ ﺯﻧﺪﮔﯽ ﮔﺰﺍﺭﺗﺔ‬
‫ﺗ‪％‬ﺔ ‪172‬۔‬

‫ﺍﺑﻦ ﻓﺎﺭﺽ ﺟﻮ ﻧﻈﺮګﻪ ﻭﺣﺪﺕ ﺍﻟﻮﺟﻮﺩ ﮐﺔ ﺍﮐﺎﺑﺮګﻦ ﻣ‪ Ｓ‬ﺳﺔ ‪ Ｂ‬ﻗﺮګﺒﯽ ﺑﺴﺘﯽ‬

‫ﺑﻬﻨﺴﺎءﻣ‪ Ｓ‬ﮐﭽ‪ ＃‬ﮐﻨﺠﺮګﺎﺃ ﺗ‪ Ｓ％‬ﺟﻦ ﮐﺔ ﭘﺎﺱ ﻭﻩ ﺟﺎﺗﺎ ﺗ‪％‬ﺎ ﺍﻭﺭ ﻭﻩ ﺍﺳﺔ ﮔﺎﮐﺮ ﺳﻨﺎﺗ‪Ｓ‬‬
‫ﺍﻭﺭ ﻭﻩ ﻋﺎ‪ Ｐ‬ﻭﺟﺪ ﻣ‪ Ｓ‬ﺩﻑ ﮐﯽ ﺗ‪％‬ﺎﭖ ﭘﺮ ﻧﻮﺟﻮﺍﻥ ﻟﺆﮐ‪，‬ﻮﺃ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺇﺍﻧﺲ ﮐﺮﺗﺎ ‪173‬۔‬

‫ﺑﻌﺾ ﻣﻌﺘﺪﻝ ﺻﻮﻓ‪，‬ﺎءﺍﺱ ﺻﻮﺭﺗﺤﺎﻝ ﺳﺔ ﻧﺎﺧﻮﺵ ﺗ‪％‬ﺔ ﺟ‪，‬ﺴﺔ ﺷ‪，‬ﺦ ﺍﺑﻮﺳﻌ‪，‬ﺪ ﺍﻋﺮﺍ‪Ｋ‬‬
‫ﺍﭘﻨﯽ ﮐﺘﺎﺏ ”ﻃﺒﻘﺎﺕ ﺍﻧﺴﺎﻥ“ﻣ‪ Ｓ‬ﮐﻬﺘﺎ ‪:Ｂ‬ﺍﺱ ﻋﻠﻢ ﮐﺔ ﻣﺘﻌﻠﻖ ﮐ‪＋‬ﻡ ﮐﺮ‪ f‬ﻭﺍﻟﻮﺃ ﻣ‪Ｓ‬‬
‫ﺁﺧﺮﯼ ﺟﻨ‪，‬ﺪ ﺗ‪％‬ﺔ ﺍﻥ ﮐﺔ ﺑﻌﺪ ﺍګﺴﺔ ﻟﻮﮒ ﺭ‪ Ｂ‬ﺟﻦ ﮐﺔ ﺗﺬﮐﺮﺓ ﺳﺔ ﺷﺮﻡ ﺁﺗﯽ ‪174Ｂ‬۔‬

‫ﻧ‪，‬ﺰ ﺳﻬﻞ ﺍﻟﺘﺴﺘﺮﯼ ﮐﻬﺘﺎ‪300: Ｂ‬ﻫﺠﺮﯼ ﮐﺔ ﺑﻌﺪ ﻫﻤﺎﺭﺓ ﺍﺱ ﻋﻠﻢ ﮐﺔ ﻣﺘﻌﻠﻖ ﮐ‪＋‬ﻡ‬
‫ﮐﺮﻧﺎ ﺟﺎﺋﺰﻧﻬ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﭘ‪％‬ﺮ ﺍګﺴﺔ ﻟﻮﮒ ﺁﺋﺔ ﺟﻮﻟﻮﮔﻮﺃ ﮐﺔ ﺳﺎﻣﻨﺔ ﺑﻨﺘﺔ ﺗ‪％‬ﺔ ‪175‬۔‬

‫ﻟ‪，‬ﮑﻦ ﺻﻮﻓ‪，‬ﺎءﺍﭘﻨﺔ ﺍﺱ ﺑﮕﺎﺅ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺑﺆ‪＄‬ﺘﺔ ﻫﯽ ﺭ‪ Ｂ‬ﺍﻭﺭ ﻣﺎﻧﮕﻨﺔ ﻭﺍﻟﺔ ﺍﻭﺭ ﭼﺎﭘﻠﻮﺳﯽ‬
‫ﺑﻦ ﮔﺌﺔ ﮔﻮګﺎ ﺑﮑﺮﯼ ﮐﯽ ﮐ‪％‬ﺎﻝ ﻣ‪，Ｌ Ｓ‬ﺆګﺔ ۔‬

‫‪)172‬ﺍﻟﺘﺼﻮﻑ ﺍﺯ ﺯﮐﯽ ﻣﺒﺎﺭﮎ ‪1/155:‬ﻧ‪，‬ﺰﺍﻟﻤﻠﻞ ﻭﺍﻟﻨﺤﻞ ﺍﺯ ﺍﺑﻦ ﺣﺰﻡ ‪(4/226:‬‬

‫‪)173‬ﺟ‪＋‬ءﺍﻟﻌ‪，‬ﻨ‪，‬ﻦ ﺍﺯ ﺁﻟﻮﺳﯽ‪(75:‬‬
‫‪)174‬ﺍﻟﺤﻔﺎﺭۃ ﺍﻻﺳ‪＋‬ﻣ‪，‬ﻪ ﺍﺯ ﺁﺩﻡ ﻣﺘﺰ‪(2/39:‬‬
‫‪)175‬ﺍﻟﺤﻔﺎﺭۃ ﺍﻻﺳ‪＋‬ﻣ‪，‬ﻪ ﺍﺯ ﺁﺩﻡ ﻣﺘﺰ‪(2/39:‬‬

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 ‫ﭼﻮﺗ‪％‬ﯽ ﺑﺤﺚ‪:‬ﺳﻤﺎﻉ ﺍﻭﺭ ﺫﮐﺮ‬
‫ﺍﺑﺘﺪﺍءً ﺻﻮﻓ‪，‬ﺎءﻣﺤﻔﻞ ﺳﻤﺎﻉ ﻣ‪ Ｓ‬ﺣﺎﺿﺮ ﻫﻮﺗﺔ ﺟﻮ ﮐﺴﯽ ﺍګﮏ ﺧﺎﺹ ﻣﮑﺎﻥ ﻣ‪Ｓ‬‬
‫ﻣﻨﻌﻘﺪ ﻫﻮﺗﯽ ﺍﻭﺭ ﺍګﮏ ﺍﭼ‪％‬ﯽ ﺁﻭﺍﺯ ﻭﺍﻻ ﮐﭽ‪ ＃‬ﻣﻮﺳ‪，‬ﻘﯽ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﮔﺎﮐﺮ ﺍګﺴﺔ ﺍﺷﻌﺎﺭ‬
‫ﺳﻨﺎﺗﺎ ﺟﺲ ‪ f‬ﺩﻝ ﻧﺮﻡ ﻫﻮﺟﺎﺗﺔ ﺍﻭﺭ ﺍﻥ ﻣ‪ Ｓ‬ﺯ‪ Ｆ‬ﮐﯽ ﺗﺮﻏ‪，‬ﺐ ﻫﻮﺗﯽ ﭘ‪％‬ﺮ ﻧﺮﻣﯽ ﮐﺮﺗﺔ‬
‫ﻫﻮﺋﺔ ﻭﻩ ﻏﺰﻝ ﺍﻭﺭ ﻟ‪，‬ﻠﯽٰ ﺍﻭﺭ ﺳﻌﺪﯼٰ ﮐﺔ ﺗﺬﮐﺮﺓ ﮔﺎ‪ f‬ﻟﮕﺔ ﺍﻭﺭ ﮐﻬﺘﺔ ګﻪ ﮐﻪ ﻫﻤﺎﺭﯼ ﺍﻥ‬
‫ﺳﺔ ﻣﺮﺍﺩ ﺍﷲ ﮐﺔ ﺭﺳﻮﻝ ﻫ‪ Ｓ‬ګﻪ ﮔﺎ‪ f‬ﻣﻄﻠﻖ ﺍﻭﺭ ﻏ‪，‬ﺮ ﻣﻌ‪，‬ﻦ ﻣﺤﺒﺖ ﮐﺎ ﻫ‪，‬ﺠﺎﻥ ﭘ‪，‬ﺪﺍ‬
‫ﮐﺮﺗﺔ ﭼﻨﺎﻧﭽﻪ ‪ Ｃ‬ﺍګﮏ ﺍﭘﻨﺔ ﺩﻝ ﮐﯽ ﻣﺎﻧﻨﺔ ﻟﮕﺎ ﺧﻮﺍﻩ ﻣﻠﮏ ﻭﻩ ﻗﻮﻡ ﮐﯽ ﻣﺤﺒﺖ ﻫﻮ ګﺎ‬
‫ﻋﻮﺭﺗﻮﺃ ﺳﺔ ﻋﺸﻖ۔‬

‫ﺍﺱ ﻃﺮﺯ ﮐﻮ ﺍﻧﮑﺔ ﻟﺌﺔ ﻣﺒﺎﺡ ﻗﺮﺍﺭ ﺩګﻨﺔ ﻭﺍﻟﺔ ﺍﺑﻮﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﻟﯽ ﺍﻭﺭ ﺍﺑﻮﻋﺒﺪﺍﻟﺮﺣﻤﻦ‬
‫ﺍﻟﺴﻠﻤﯽ ﻭﻏ‪，‬ﺮﻩ ﻫ‪ Ｓ‬ﺍﻥ ﮐﺔ ﺩﻻﺋﻞ ﻧﻬﺎګﺖ ﮐﻤﺰﻭﺭ ﺗ‪％‬ﺔ ﺍﻥ ﭘﺮ ﺑﻬﺖ ﺳﺔ ﻋﻠﻤﺎء‪ f‬ﺭﺩ‬
‫ﮐ‪，‬ﺎ ﺟ‪，‬ﺴﺔ ﺍﺑﻦ ﺟﻮﺯﯼ ﺍﻭﺭ ﺍﺑﻦ ﻗ‪，‬ﻢ ‪ f‬ﺍﻏﺎﺛ＆ ﺍﻟﻠﻬﻔﺎﻥ ﻣ‪ Ｓ‬ﺧﻮﺏ ﺭﺩ ﮐ‪，‬ﺎ ۔ﺣﻘ‪，‬ﻘﺖ‬
‫ﺍﭘﻨﯽ ﺟﮕﻪ ‪ Ｂ‬ﮐﻪ ﺍﻣﺖ ﻣﺴﻠﻤﻪ ﺍګﮏ ﻣﻌﺘﺪﻝ ﺍﻣﺖ ‪ Ｂ‬ﺍﻭﺭ ﺍﺱ ﮔﺎ‪ f‬ﮐﻮ ﻭﻫﯽ ﺣ‪＋‬ﻝ‬
‫ﻗﺮﺍﺭ ﺩګﺘﺎ‪ Ｂ‬ﺟﻮ ﺍﺳ‪＋‬ﻡ ﮐﻮ ﺻﺤ‪，‬ﺢ ﻃﻮﺭ ﭘﺮ ﺳﻤﺠ‪ ＃‬ﻧﻪ ﭘﺎﺋﺔ ۔‬

‫ﻣﻌﺎﻣﻠﻪ ﺻﺮﻑ ﺍﻥ ﻗﺼﺎﺋﺪ ﺗﮏ ﻧﻪ ﺭ＠ ﺑﻠﮑﻪ ﺇ‪＄‬ﻮﻝ ﺇ‪＄‬ﻤﮑﺔ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺭﻗﺺ ﮐﺮﺗﺔ ﻫﻮﺋﺔ‬
‫ﺍﷲ ﮐﺎ ﺫﮐﺮ ﮐﺮ‪ f‬ﺗﮏ ﺟﺎﭘﻬﻨﭽﺎ ﺟﺐ ”ﺣﻀﺮۃ )ﻣﺮﺍﺩ ﺍﺟﺘﻤﺎﻋﯽ ﻣﺤﻔﻞ ﺑﻨﺎﮐﺮ ﺭﻗﺺ ﮐﺮﺗﺔ‬
‫ﻫﻮﺋﺔ ﺍﷲ ﮐﺎ ﺫﮐﺮ ﮐ‪，‬ﺎ ﺟﺎﺋﺔ(ﻣﻨﻌﻘﺪ ﻫﻮﺗﯽ ﺗﻮﭘﻬﻠﺔ ﺁﻫﺴﺘﻪ ﺁﻫﺴﺘﻪ ﻟﻔﻆ ﺍﷲ ﮐﺎ ﺑ‪，‬ﮏ ﻭﻗﺖ‬
‫ﻭﺭﺩ ﮐ‪，‬ﺎ ﺟﺎﺗﺎ ﻟ‪，‬ﮑﻦ ﺟﻮﺃ ﺟﻮﺃ ﺭﻗﺺ ﻣ‪ Ｓ‬ﺗ‪，‬ﺰﯼ ﺁﺗﯽ ﺍﻭﺭ ﺷ‪，‬ﻄﺎﻥ ﺍﻥ ﮐﺔ ﺳﺮﻭﺃ ﭘﺮ‬
‫ﻣﻨﺈﻻ‪ f‬ﻟﮕﺘﺎ ﺍﻥ ﮐﯽ ﭼ‪，‬ﺨ‪ Ｓ‬ﺍﻧﺘﻬﺎﺋﯽ ﺑﻠﻨﺪ ﻫﻮﺟﺎﺗ‪ Ｓ‬ﺍﻭﺭ ﻟﻔﻆ ﺍﷲ ﮐﺔ ﺑﺠﺎﺋﺔ ﻟﻔﻆ ‪＄‬ﻮﮐﺎ‬
‫ﻭﺭﺩ ﻫﻮ‪ f‬ﻟﮕﺘﺎ ﺍﺱ ﮐﺔ ﺑﻌﺪ ﺳﻮﺍﺋﺔ ﺷﻮﺭ ﺷﺮﺍﺑﺔ ﮐﺔ ﮐﭽ‪ ＃‬ﺳﻨﺎﺋﯽ ﻧﻪ ﺩګﺘﺎ ﻧﺎﺱ ﺷﻬﻮﺍ‪Y‬‬
‫ﭼ‪，‬ﺦ ﻭﭘﮑﺎﺭ ﻣ‪ Ｓ‬ﻋﻮﺭﺗ‪ Ｓ‬ﺍﻭﺭﺑﭽﺔ ‪Ｌ‬ﯽ ﺷﺎﻣﻞ ﻫﻮﺗﺔ ۔ﺩﺭﺣﻘ‪，‬ﻘﺖ ګﻪ ګﻬﻮﺩ ﮐﯽ ﺍﺗﺒﺎﻉ ‪Ｂ‬‬
‫ﺍﻥ ﮐﺔ ﻋﻬﺪ ﻗﺪګﻢ ﮐﺔ ﮔﺎﻧﻮﺃ ﻣ‪ Ｓ‬ګﻪ ‪Ｌ‬ﯽ ﺍګﮏ ‪ Ｂ‬ﮐﻪ ‪”:‬ﺻﻬ‪，‬ﻮ‪ Y‬ﺑﭽﺔ ﺍﭘﻨﺔ ﺑﺎﺩﺷﺎﻩ ﮐﻮ‬

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‫ﺧﻮﺵ ﮐﺮګﺄ ﺍﻭﺭ ﺩﻑ ﮐﯽ ﺗ‪％‬ﺎﻝ ﺍﻭﺭ ﻋﻮﺩ ﮐﯽ ﺑﻮ ﻣ‪ Ｓ‬ﺭﻗﺺ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﺍﺱ ﮐﺎﻧﺎﻡ ﻟ‪Ｓ‬‬
‫ﺭﺑﺎﺏ ﮐﺔ ﺳُﺮﻭﺃ ﭘﺮ ﺍﺱ ﮐﯽ ﺗﺴﺒ‪，‬ﺢ ﮐﺮﻭ‪،‬ﺑﻠﻨﺪ ﺟ‪％‬ﻨﮑﺎﺭ ﭘﺮ ﺍﺱ ﮐﯽ ﺗﺴﺒ‪，‬ﺢ ﮐﺮﻭ“ ‪176‬۔‬

‫ﻗﺎﺿﯽ ﻋ‪，‬ﺎﺽ ﮐﯽ” ﺗﺮﺗ‪，‬ﺐ ﺍﻟﻤﺪﺍﺭﮎ “ﻣ‪ Ｂ Ｓ‬ﮐﻪ ‪:‬ﺗﻨ‪，‬ﺴﯽ ﮐﻬﺘﺎ ‪ Ａ: Ｂ‬ﺍﻣﺎﻡ ﻣﺎﻟﮏ ﺑﻦ‬
‫ﺍﻧﺲ ﮐﺔ ﭘﺎﺱ ﺗ‪％‬ﺔ ﺍﻥ ﺍﺭﺩﮔﺮﺩ ﺍﻥ ﮐﺔ ﺷﺎﮔﺮﺩ ﺗ‪％‬ﺔ ﮐﻪ ﺍ‪ Ｈ‬ﻧﺼ‪，‬ﺒ‪，‬ﻦ ﻣ‪ Ｓ‬ﺳﺔ ﺍګﮏ‬
‫ﺷﺨﺺ ﮐﻬﻨﺔ ﻟﮕﺎ ‪:‬ﻫﻤﺎﺭﺓ ＠ﺃ ﮐﭽ‪ ＃‬ﻟﻮﮒ ﻫ‪ Ｓ‬ﺟﻨﻬ‪ Ｓ‬ﺻﻮﻓ‪，‬ﺎءﮐﻬﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﻭﻩ ﮐ‪％‬ﺎﺗﺔ‬
‫ﺑﻬﺖ ﻫ‪ Ｓ‬ﺍﻭﺭ ﭘ‪％‬ﺮ ﻗﺼﺎﺋﺪ ﮔﺎﺗﺔ ﻫ‪ Ｓ‬ﭘ‪％‬ﺮ ﮐ‪％‬ﺆﺓ ﻫﻮﮐﺮ ﺭﻗﺺ ﮐﺮ‪ f‬ﻟﮕﺘﺔ ﻫ‪Ｓ‬؟ﺍﻣﺎﻡ‬
‫ﻣﺎﻟﮏ ‪ f‬ﮐﻬﺎ ﮐ‪，‬ﺎ ﻭﻩ ﭼ‪％‬ﻮ！ﺔ ﺑﭽﺔ ﻫ‪ Ｓ‬؟ﺍﺱ ‪ f‬ﮐﻬﺎ ﻧﻬ‪ Ｓ‬ﺍﻣﺎﻡ ﺻﺎﺣﺐ ‪ f‬ﻓﺮﻣﺎګﺎ‪:‬ﮐﻪ‬
‫ﻭﻩ ﭘﺎﮔﻞ ﻫ‪ Ｓ‬ﺍﺱ ‪ f‬ﮐﻬﺎﻧﻬ‪ Ｓ‬ﻭﻩ ﻣﺸﺎﺋﺦ ﺍﻭﺭ ﺑﺎﺷﻌﻮﺭ ﻫ‪ Ｓ‬ﺍﻣﺎﻡ ﺻﺎﺣﺐ ﻓﺮﻣﺎ‪ f‬ﻟﮕﺔ‬
‫‪:‬ﻣ‪ f Ｓ‬ﮐﺴﯽ ﻣﺴﻠﻤﺎﻥ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻧﻬ‪ Ｓ‬ﺳﻨﺎ ﮐﻪ ﻭﻩ ﺍګﺴﺎ ﮐﺮﺗﺎ ﻫﻮ‪177‬۔‬

‫ﺍﻥ ﮐﺔ ﺍﻥ ﺣﺮﮐﺘﻮﺃ ﮐﯽ ﻭﺟﻪ ګﻪ ‪Ｌ‬ﯽ ‪ Ｂ‬ﮐﻪ ﻧﻔﺲ ﺍﻧﺴﺎ‪ Y‬ﺍﭘﻨﯽ ﺧﻮﺍﻫﺸﺎﺕ ﮐﻮ ﺩګﻦ ‪،‬ﺫﮐﺮ‬
‫‪،‬ﺍﻭﺭ ﺣﻀﺮﻩ )ﻣﺤﻔﻞ ﺳﻤﺎﻉ ﻭﺭﻗﺺ(ﮐﺔ ﻧﺎﻡ ﺳﺔ ﭼ‪％‬ﭙﺎﺗﺎ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﮔﺮ ﮐﺒ‪％‬ﯽ ﺍﺱ ﮐﺎ ﭘﻮﻝ‬
‫ﮐ‪％‬ﻞ ‪Ｌ‬ﯽ ﺟﺎﺋﺔ ﺗﺐ ﻭﻩ ﻧﺎﻓﺮﻣﺎ‪ Y‬ﻫﯽ ﮐﻬ‪＋‬ﺋﺔ ﮔﯽ ﺟﻮ ﮐﻪ ﺑﺪﻋﺖ ﺳﺔ ﮐﻢ ﺧﻄﺮﻧﺎﮎ ‪Ｂ‬‬
‫ﺟﺒﮑﻪ ﺍﷲ ﺗﻌﺎﻟﯽٰ ‪ f‬ﺫﺍﮐﺮګﻦ ﮐﻮ ﺍﻃﻤ‪，‬ﻨﺎﻥ ﻗﻠﺐ ‪،‬ﺧﺸﻮﻉ ﻭﺧﻀﻮﻉ ﺍﻭﺭ ﺳﺮﯼ ﺫﮐﺮﮐﺮ‪f‬‬
‫ﮐﯽ ﺻﻔﺎﺕ ﺳﺔ ﻣﻮﺻﻮﻑ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺳﻠﻒ ﺻﺎﻟﺤ‪，‬ﻦ ﺟﺐ ﻗﺮﺁﻥ ﺳﻨﺘﺔ ﺗﻮ ﺍﻥ ﮐﺔ ﺩﻝ ﺩ‪Ｈ‬‬
‫ﺟﺎﺗﺔ ﺍﻭﺭ ﺭﻭﻧﮕ＂ﺔ ﮐ‪％‬ﺆﺓ ﻫﻮﺟﺎﺗﺔ ﺟﺒﮑﻪ ګﻪ ﺭﻗﺺ ﻭﻃﺮﺏ ﺍﺱ ﮐﺔ ﺑﺮﻋﮑﺲ ‪ Ｂ‬ﺍﷲ ‪f‬‬
‫ﺟﺐ ﻋﺒﺎﺩﺕ ﮐﺎﺣﮑﻢ ﺩګﺎ ﺗﻮګﻪ ﻧﻬ‪ Ｓ‬ﻓﺮﻣﺎګﺎ ﮐﻪ ﺟﺎﻧﻮﺭﻭﺃ ﮐﯽ ﻃﺮﺡ ﮐ‪％‬ﺎٶ ﭘ‪％‬ﺮ ﺭﻗﺺ‬
‫ﮐﺮ‪ f‬ﻟﮕﻮ ﺑﻠﮑﻪ ګﻪ ﺭﻗﺺ ﺟﺴﺔ ﻭﻩ ﺫ ﮐﺮ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺳﯽ ﻃﺮﺡ ﮐﯽ ﺗﻤﺎﻡ ﺍﻣﻮﺭ ﻋﻘﻞ‬
‫ﺍﻭﺭ ﺩګﻦ ﺩﻭﻧﻮﺃ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﻗﺒ‪，‬ﺢ ﺗﺮګﻦ ﻫ‪ Ｓ‬ﺑﻠﮑﻪ ګﻪ ﺗﻤﺎﻡ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻋﺎ‪ Ｐ‬ﮐﺔ ﻟﺌﺔ ﺑﺎﻋﺚ‬
‫ﺷﺮﻡ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﺷﺎﻋﺮ ﺍﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﮐﻬﺘﺎ ‪:Ｂ‬‬

‫‪＄)176‬ﺬﻩ ‪＄‬ﯽ ﺍﻟﺼﻮﻓ‪(143:＆，‬‬

‫‪)177‬ﺗﺮﺗ‪，‬ﺐ ﺍﻟﻤﺪﺍﺭﮎ‪4/5:‬ﺣﻘﺎﺋﻖ ﻋﻦ ﺍﻟﺘﺼﻮﻑ ﮐﺔ ﻣ（ﻟﻒ ‪ f‬ﻧﺎﮐﺎﻡ ﮐﻮﺷﺶ ﮐﯽ ‪ Ｂ‬ﮐﻪ ﺍﻣﺎﻡ ﻣﺎﻟﮏ ﺍﻭﺭ ﺍﻣﺎﻡ ﺷﺎﻓﻌﯽ ﺻﻮﻓ‪，‬ﺎءﮐﯽ ﺗﻌﺮګﻒ‬
‫ﮐ‪，‬ﺎ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ ﺟﺒﮑﻪ ﻭﻩ ﺍﻥ ﺳﺔ ﺑ‪，‬ﺰﺍﺭ ﺗ‪％‬ﺔ (‬

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 ‫ﻭﺣﻖ ﺍﻟﻨﺼ‪，‬ﺤ＆ ﺍﻥ ﺗﺴﺘﻤﺘﻊ‬ ‫ﺍﻻ ﻗﻞ ﻗﻮﻝ ﻋﺒﺪ ﻧﺼﻮﺡ‬
‫ﺑﺎﻥ ﺍﻟﻐﻨﺎءﺳﻨ＆ ﺗﺘﺒﻊ‬ ‫ﻣﺘﯽ ﻋﻠﻢ ﺍﻟﻨﺎﺱ ‪ Ｑ‬ﺩګﻨﻨﺎ‬
‫ﻭګﺮﻗﺺ ‪ Ｑ‬ﺍﻟﺠﻤﻊ ﺣﺘﯽ ګﻘﻊ‬ ‫ﻭﺍﻥ ګﺎﮐﻞ ﺍﻟﻤﺮءﺍﮐﻞ ﺍﻟﺤﻤﺎﺭ‬
‫ﻭﻣﺎ ﺍﺳﮑﺮ ﺍﻟﻘﻮﻡ ﺍﻻ ﺍﻟﻘﺼﻊ‬ ‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﺳﮑﺮﻧﺎ ﺑﺤﺐ ﺍﻻﻟﻪ‬
‫ﻭ)ګﺴﻦ( ﻟﻮ ﺗﻠ‪，‬ﺖ ﻣﺎ ﺍﻧﺼﺪﻉ‬ ‫ﻭګﺴﮑﺮﻩ ﺍﻟﻨﺎ¸ ﺛﻢ ﺍﻟﻐﻨﺎ‬
‫ﺗﺮﺟﻤﻪ‪”:‬ﺧﺒﺮﺩﺍﺭ ﺧ‪，‬ﺮﺧﻮﺍﻩ ﺑﻨﺪﺓ ﻭﺍﻟﯽ ﺑﺎﺕ ﮐﺮ ﻧﺼ‪，‬ﺤﺖ ﮐﺎ ﺣﻖ ﺍﺩﺍﮐﺮ ﺗﺎﮐﻪ ﺗ‪，‬ﺮﯼ ﺑﺎﺕ‬
‫ﮐﯽ ﻃﺮﻑ ﺗﻮﺟﻪ ﺩﯼ ﺟﺎﺋﺔ ﺟﺐ ﻟﻮﮔﻮﺃ)ګﻌﻨﯽ ﻏ‪，‬ﺮ ﻣﺴﻠﻤ‪，‬ﻦ(ﮐﻮ ﭘﺘﻪ ﭼﻠﺔ ﮔﺎ ﮐﻪ ﻫﻤﺎﺭﺓ‬
‫ﺩګﻦ ﻣ‪ Ｓ‬ﮔﺎﻧﺎ ﮔﺎګﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﮔﺪ‪＄‬ﻮﺃ ﮐﯽ ﻃﺮﺡ ﮐ‪％‬ﺎﻧﺎ ﮐ‪％‬ﺎګﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﮐ‪＂％‬ﺔ ﻫﻮﮐﺮ‬
‫ﺭﻗﺺ ﮐ‪，‬ﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﻭﻩ )ﺻﻮﻓ‪，‬ﺎء(ګﻪ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ‪ Ａ‬ﻣﻌﺒﻮﺩ ﮐﯽ ﻣﺤﺒﺖ ﻣ‪ Ｓ‬ﻣﺴﺖ‬
‫ﻫﻮﺟﺎﺗﺔ ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ﺍﻧﻬ‪ Ｓ‬ﺑﺎﻧﺴﺮﯼ ﭘ‪％‬ﺮ ﮔﺎﻧﺎ ﺑﺠﺎﻧﺎ ﻣﺴﺖ ﮐﺮﺩګﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﭘ‪％‬ﺮ ﺍﮔﺮ ﺍﻥ‬
‫ﭘﺮ ﻗﺮﺁﻥ ﭘﺆ‪＄‬ﺎﺟﺎﺋﺔ ﺗﺐ ‪Ｌ‬ﯽ ﺧﺘﻢ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﺎ‪178‬۔‬

‫ﭘﺎﻧﭽﻮګﺄ ﺑﺤﺚ‪:‬ﺻﻮﻓ‪，‬ﺎءﺍﻭﺭ ﺟﻬﺎﺩ‬

‫ﺍﺑﺘﺪﺍﺋﯽ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﻮ ﺟﻬﺎﺩ ﮐﯽ ﺗﺮﺑ‪，‬ﺖ ﺩﯼ ﺟﺎﺗﯽ ﺗ‪％‬ﯽ ﻭ ﺑﺎﻃﻞ ﺳﺔ ！ﮑﺮﺍ‪ f‬ﺍﻭﺭ ﺣﻖ‬
‫ﮐﺎ ﺩﻓﺎﻉ ﮐﺮ‪ f‬ﺍﻭﺭ ﺍﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﺍﻭﺭﻧﻬﯽ ﻋﻦ ﺍﻟﻤﻨﮑﺮ ﮐﺮ‪ f‬ﮐﺔ ﻟﺌﺔ ﻫﻤﻪ ﺗ‪，‬ﺎﺭ ﺭﻫﺘﺔ‬
‫ﺗ‪％‬ﺔ ﺍﺱ ﻃﺮﺡ ﻭﻩ ﺍﷲ ﮐﺔ ﺍﺣﮑﺎﻣﺎﺕ ﻧﺎﻓﺬ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ ﺍﮔﺮ ﺷﺮ ﮐﻮ ﺧ‪，‬ﺮ ﺳﺔ ﺩﻭﺭ ﻧﻪ‬
‫ﮐ‪，‬ﺎﺟﺎﺋﺔ ﺗﻮﺯﻣ‪，‬ﻦ ﺑﮕﺎﺅ ﮐﺎ ﺷﮑﺎﺭ ﻫﻮﺟﺎﺋﺔ ﺳﻠﻒ ﺻﺎﻟﺤ‪，‬ﻦ ﺳﺮﺣﺪﻭﺃ ﮐﺎ ﭘﻬﺮﻩ ﺩګﺘﺔ ﺗ‪％‬ﺔ‬
‫ﺗﺎﮐﻪ ﻓﻀ‪，‬ﻠﺖ ﺟﻬﺎﺩ ﮐﻮﺣﺎﺻﻞ ﮐﺮﺳﮑ‪ Ｓ‬ﻣﺜ‪ ً＋‬ﺍﻣﺎﻡ ﺍﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﺍﻭﺭ ﺍﻣﺎﻡ ﻋﺒﺪﺍﷲ ﺑﻦ‬
‫ﻣﺒﺎﺭﮎ ﺍﻧﻬﻮﺃ ‪ f‬ﻓﻀ‪，‬ﻞ ﺑﻦ ﻋ‪，‬ﺎﺽ ﮐﻮ ﻟﮑ‪％‬ﺎ ﺍﻭﺭ ﺍﺳﺔ ﺳﺨﺖ ﺳﺴﺖ ﮐﻬﺎ ﮐﻪ ﻭﻩ ﻣﮑﻪ‬
‫ﻣ‪ Ｓ‬ﻋﺒﺎﺩﺕ ﻣ‪ Ｓ‬ﻣﺸﻐﻮﻝ ‪ Ｂ‬ﺍﻭﺭ ﺍﺳ‪＋‬ﻣﯽ ﺳﺮﺣﺪﻭﺃ ﮐﯽ ﺣﻔﺎﻇﺖ ﻣ‪ Ｓ‬ﺷﺮګﮏ ﻧﻬ‪Ｓ‬‬
‫ﻫﻮﺗﺎ ګﻪ ﻗﺼﻪ ﻣﺸﻬﻮﺭ ﻭﻣﻌﺮﻭﻑ ‪ Ｂ‬ﺗﻮ ﺍﺱ ﺍ‪ Ａ‬ﻣﻮﺿﻮﻉ ﺳﺔ ﻣﺘﻌﻠﻖ ﺻﻮﻓ‪，‬ﺎءﮐﺎ ﮐ‪，‬ﺎ‬
‫ﻧﻈﺮګﻪ ‪ Ｂ‬؟‬

‫‪)178‬ﺍﻏﺎﺛ＆ ﺍﻟﻠﻬﻔﺎﻥ ﺍﺯ ﺍﺑﻦ ﻗ‪，‬ﻢ(‬

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‫‪ 1‬ﺍﺑﻮﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﻟﯽ ‪” f‬ﺍﺣ‪，‬ﺎءﺍﻟﻌﻠﻮﻡ ﺍﻟﺪګﻦ“ﺍﺱ ﻭﻗﺖ ﻟﮑ‪％‬ﯽ ﺟﺐ ﺻﻠ‪，‬ﺒﯽ ﺷﺎﻡ ﭘﺮ‬
‫ﻗﺎﺑﺾ ﺗ‪％‬ﺔ ﺍﺱ ‪ f‬ﺍﺱ ﻣ‪ Ｓ‬ﺍﺱ ﺍﻋﻤﺎﻝ ﻗﻠﻮﺏ ﺳﺔ ﻣﺘﻌﻠﻖ ﺳﺐ ﮐﭽ‪ ＃‬ﻟﮑ‪％‬ﺎ ﻣﮕﺮ‬
‫ﺟﻬﺎﺩ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍګﮏ ﺳﻄﺮ ‪Ｌ‬ﯽ ﻧﻬ‪ Ｓ‬ﻟﮑ‪％‬ﯽ ۔‬

‫‪ 2‬ﺟﻬﺎﺩ ﺳﺔ ﺟﺎﻥ ﭼ‪％‬ﺆﺍ‪ f‬ﮐﺔ ﻟﺌﺔ ﺍﭘﻨﯽ ﻋﺎﺩﺕ ﮐﺔ ﻣﻄﺎﺑﻖ ﻭﻩ ﺍګﮏ ﻣﻮﺿﻮﻉ ﺍﻭﺭ‬
‫ﺿﻌ‪，‬ﻒ ﺣﺪګﺚ ﭘ‪，‬ﺶ ﮐﺮﺩګﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ”‪ Ａ‬ﺟﻬﺎﺩ ﺍﺻﻐﺮ ﺳﺔ ﺟﻬﺎﺩ ﺍﮐﺒﺮ ﮐﯽ ﻃﺮﻑ‬
‫ﭘﻠ” ﺁﺋﺔ ﻫ‪“ Ｓ‬ﺍﻭﺭ ﺟﻬﺎﺩ ﺍﺻﻐﺮ ﺳﺔ ﻗﺘﺎﻝ ‪ Ｑ‬ﺳﺒ‪，‬ﻞ ﺍﷲ ﺍﻭﺭ ﺟﻬﺎﺩ ﺍﮐﺒﺮ ﺳﺔ ﺟﻬﺎﺩ‬
‫ﺑﺎﻟﻨﻔﺲ ﻣﺮﺍﺩ ﻟ‪，‬ﺘﺔ ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﮐﯽ ﺳ‪，‬ﺮﺕ ﻃ‪，‬ﺒﻪ ﺗﻮ ﮐﭽ‪ ＃‬ﺍﻭﺭ ﻫﯽ‬
‫ﮐﻬﺘﯽ ‪ Ｂ‬ﺍﻭﺭ ګﻪ ﺣﺪګﺚ ﺛﺎﺑﺖ ﻧﻬ‪ Ｂ Ｓ‬ﺍﺱ ﻣ‪ Ｓ‬ﻭﺍﺿﺢ ﻣﻐﺎﻟﻄﻪ ﺩګﺎ ﮔ‪，‬ﺎ ‪ Ｂ‬ﺟﺒﮑﻪ‬
‫”ﺟﻬﺎﺩ ‪ Ｑ‬ﺳﺒ‪，‬ﻞ ﺍﷲ“ﺳﺔ ﺑﺆځ ﮐﺮ ﺍﻭﺭ ﺟﻬﺎﺩ ﺑﺎﻟﻨﻔﺲ ﮐ‪，‬ﺎ ﻫﻮﺳﮑﺘﺎ ‪ Ｂ‬ﺍﺱ ﺳﺐ ﮐﺎ‬
‫ﻣﻘﺼﺪ ﻣﺤﺾ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﻮ ﺟﻬﺎﺩ ﺳﺔ ﺭﻭﮐﻨﺎ ﺍﻭﺭ ﺟﻬﺎﺩ ﺳﺔ ﺟﺎﻥ ﭼ‪％‬ﺆﺍﻧﺎ ‪ Ｂ‬۔‬

‫‪ 3‬ﻭﻩ ﺍﺱ ﺳﻠﺴﻠﺔ ﻣ‪ Ｓ‬ﺍﷲ ﮐﯽ ﺗﻘﺪګﺮ ﮐﻮ‪ Y‬ﮐﻮ ﺩﻟ‪，‬ﻞ ﺑﻨﺎﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ‬
‫ﺩﺷﻤﻦ‪،‬ﺑ‪，‬ﻤﺎﺭﯼ ﺍﻭﺭ ﻓﻘﺮ ﺍﷲ ‪ f‬ﺟﻮ‪Ｌ‬ﯽ ﻣﻘﺮﺭ ﮐ‪，‬ﺎ‪ Ｂ‬ﺍﺱ ﭘﺮ ﺭﺍﺿﯽ ﺭﻫﻨﺎ ﭼﺎﻫ‪，‬ﺌﺔ ﺍﺱ‬
‫ﻟﺌﺔ ﻭﻩ ﻇﺎ‪ Ｐ‬ﺣﮑﻤﺮﺍﻧﻮﺃ ﻣ‪ Ｓ‬ﺟﺎﮔ‪％‬ﺴﺘﺔ ﺗ‪％‬ﺔ ﺍﻭﺭﮐﻬﺘﺔ ﮐﻪ ‪:‬ﺍﷲ ګﻬﯽ ﭼﺎﻫﺘﺎ‪ Ａ Ｂ‬ﺍﷲ‬
‫ﮐﺔ ﺍﺭﺍﺩﺓ ﮐﯽ ﮐﺲ ﻃﺮﺡ ﻣﺨﺎﻟﻔﺖ ﮐﺮګﺄ ﻟﻬٰﺬﺍ ‪ Ｃ‬ﻭﻗﺖ ﺣﮑﻤﺮﺍﻧﻮﺃ ﮐﯽ ﺳ‪，‬ﻮﺍ‬
‫ﮐﺮﺗﺔ ﺭﻫﺘﺔ ﺧﻮﺍﻩ ﻭﻩ ﻣﻮﻣﻦ ﻫﻮﺗﺎ ګﺎ ﮐﺎﻓﺮ ﺻﺪګﻖ ﻫﻮﺗﺎ ګﺎ ﺯﻧﺪګﻖ ‪179‬۔‬

‫ﻣﮕﺮ ﻭﻩ ګﻪ ‪Ｌ‬ﻮﻝ ﮔﺌﺔ ﮐﻪ ﺗﻘﺪګﺮ ﮐﻮ‪ Y‬ﺳﺔ ﺗﻘﺪګﺮ ﺷﺮﻋﯽ ﮐﺔ ﺫﺭګﻌﺔ ﺗﻌﺮﺽ ﮐ‪，‬ﺎ‬
‫ﺟﺎﺳﮑﺘﺎ‪ Ｂ‬ﻣﺜ‪ ً＋‬ﺑ‪，‬ﻤﺎﺭﯼ ﮐﺎ ﻋ‪＋‬ﺝ ﺩﻭﺍ ﺳﺔ ﺍﻭﺭ ﺩﺷﻤﻦ ﮐﺎ ﻋ‪＋‬ﺝ ﺟﻬﺎﺩ ﺳﺔ ۔‬

‫‪ 4‬ﺁﺝ ﮐﻞ ﺟﺒﮑﻪ ﺍﮐﺜﺮ ﺍﺳ‪＋‬ﻣﯽ ﻣﻤﺎﻟﮏ ﭘﺮ ﺍﻣﺮګﮑﻪ ﺑﺮﻃﺎﻧ‪，‬ﻪ ﺍﻭﺭ ﻓﺮﺍﻧﺲ ﮐﺎ ﺗﺴﻠﻂ ‪Ｂ‬‬
‫ﺍﮐﺜﺮ ﺻﻮﻓ‪，‬ﺎءﺍﭘﻨﺔ ﺍﺫﮐﺎﺭ ﻭﺍﺷﻐﺎﻝ ﻣ‪ Ｓ‬ﺍﺱ ﻃﺮﺡ ﺟﺘﺔ ﭘﺆﺓ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺔ ﮐﭽ‪ ＃‬ﻫﻮﺍ‬
‫ﻫﯽ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ګﻪ ﺳﻮﺭګﺎ)ﺷﺎﻡ( ﻣ‪ Ｓ‬ﺑﺮﻃﺎﻧﻮﯼ ﻧﻤﺎﺋﻨﺪﺓ ﺟﻨﺮﻝ ﺳ‪，‬ﺒﺮﺱ ﮐﺔ ﻟﺌﺔ‬

‫‪)179‬ﻓﺘﺎﻭﯼ‪(2/101:‬‬

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‫ﻣﻮﻟَﻮِګﺖ )ګﻪ ﺻﻮﻓ‪，‬ﺎءﮐﺎ ﺍګﮏ ﻓﺮﻗﻪ ‪ Ｂ‬ﺟﻮ ﺟ‪＋‬ﻝ ﺍﻟﺪګﻦ ﺭﻭﻣﯽ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ‬
‫‪ Ｂ‬ﺍﻥ ﮐﺎ ﺷ‪，‬ﺦ ﻟﻤﺒﯽ ﺳﯽ ！ﻮﭘﯽ ﭘﻬﻨﺘﺎ ‪( Ｂ‬ﮐﺔ ﻃﺮګﻖ ﭘﺮ ﻣﺤﻔﻞ ﺫﮐﺮ ﮐﺎ ﺍﻫﺘﻤﺎﻡ ﮐﺮﺗﺔ‬
‫ﻫ‪ Ｓ‬ﺍﺱ ﻣﺤﻔﻞ ﻣ‪ Ｓ‬ﺍﺳﺔ ﺍﻥ ﮐﺎ ﺷ‪，‬ﺦ ＠ﺷﻢ ﻋﻄ‪，‬ﻪ )ﺟﻮﮐﻪ ﻃﺮګﻘﻪ ﺳﻌ‪，‬ﺪګﻪ ﺍﻭﺭ ﺑﺪﺭګﻪ‬
‫ﺩﻭﻧﻮﺃ ﮐﺎ ﺷ‪，‬ﺦ ‪(Ｂ‬ﺩﻋﻮﺕ ﺩګﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﭘ‪％‬ﺮ ﺍﺷﻌﺎﺭ ﭘﺆ‪＄‬ﺔ ﺟﺎﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻣﻮﻟﻮګﺖ‬
‫ﮐﺎ ﺍﻓﺘﺘﺎﺡ ﮐ‪，‬ﺎ ﺟﺎﺗﺎ ﭘ‪％‬ﺮ ﮔ‪％‬ﺮ ﮐﺎﻣﺎﻟﮏ ﺍﺱ ﮐﺎ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺩګﮕﺮ ﺭﻓﻘﺎءﮐﺎ ﻧﺎﻡ ﻟﺔ ﮐﺮ‬
‫ﺗﻘﺮګﺮ ﮐﺮﺗﺎ ﺍﻭﺭ ﺟﻤﻬﻮﺭﯼ ﺻﺪﺭ ﺍﻭﺭ ﺑﺎﺩﺷﺎﻩ ﺟﺎﺭﺝ ﺳﺎﺩﺱ ﺍﻭﺭ ﻣﺴ＂ﺮ ﭼﺮﭼﻞ ﺍﻭﺭ‬
‫ﺟﻨﺮﻝ ﺳ‪，‬ﺒﺮﺱ ﮐﯽ ﺗﻌﺮګﻔ‪ Ｓ‬ﮐﺮﺗﺎ ﺁﺧﺮ ﻣ‪ Ｓ‬ﺟﻨﺮﻝ ﮐﻠﻤﺎﺕ ﺗﺸﮑﺮ ﺍﺩﺍﮐﺮﺗﺎ ‪180‬۔‬

‫ﻧ‪，‬ﺰ ﺍﻟﺠﺰﺍﺋﺮ ﺟﻬﺎﺃ ﻓﺮﺍﻧﺲ ﺻﻮﻓ‪，‬ﻪ ﮐﺔ ﻣﺨﺘﻠﻒ ﻃﺮګﻘﻮﺃ ﮐﯽ ﻧﻪ ﺻﺮﻑ ﺣﻮﺻﻠﻪ ﺍﻓﺰﺍﺋﯽ‬
‫ﮐﺮﺗﺎ ‪ Ｂ‬ﺑﻠﮑﻪ ﺍﻧﻬ‪ Ｓ‬ﻣﺤﻔﻞ ﺍﺫﮐﺎﺭ ﻣﻨﻌﻘﺪﮐﺮ‪ f‬ﺍﻭﺭ ﺍﭘﻨﯽ ﻋ‪，‬ﺪ ﮐﺔ ﻣﻮﻗﻌﻮﺃ ﭘﺮ ﻃﺒﻠﻮﺃ ﺍﻭﺭ‬
‫ﺟ‪％‬ﻨﺈﻭﺃ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻧﮑﻠﻨﺔ ﮐﯽ ﮐ‪％‬ﻠﯽ ﭼ‪％‬ﻮټ ‪Ｌ‬ﯽ ﺩګﺘﺎ ‪ Ｂ‬ﺍﺳﯽ ﻟﺌﺔ ﻭ＠ﺃ ﺁﺑﺎﺩ ﮐﺎﺭﻭﺃ ﺍﻭﺭ‬
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‫ﺻﻮﻓ‪，‬ﻮﺃ ﮐﯽ ﺭګﻔﺎﺭﻣﺮﺯ )ﻣﺼﻠﺤ‪，‬ﻦ(ﮐﺔ ﻣﺪﻣﻘﺎﺑﻞ ﺣﻤﺎګﺖ ﮐﯽ ﺟﺎﺗﯽ ‪Ｂ‬‬

‫ګﻪ ﻟﻮﮒ ﻭ＠ﺃ ﮐﺔ ﻋﻠﻤﺎءﮐﺔ ﺍﺟﺘﻤﺎﻋﺎﺕ ﻣ‪ Ｓ‬ﺣﮑﻮﻣﺖ ﻓﺮﺍﻧﺲ ﺍﻭﺭ ﻋ‪＋‬ﻗﺎﺋﯽ ﻧﺎﻇﻢ ﮐﺔ‬
‫ﺟﺎﺳﻮﺱ ﺑﻦ ﮐﺮ ﺟﺎﺗﺔ ﺗ‪％‬ﺔ ﻟ‪，‬ﮑﻦ ﻋﻠﻤﺎءﺍﻧﻬ‪ Ｓ‬ﻭ＠ﺃ ﺳﺔ ﻧﮑﺎﻝ ﺩګﺘﺔ )ﺍګﻀﺎً(۔ګﻬﯽ ﻭﺟﻪ‬
‫‪ Ｂ‬ﺟﺰﺍﺋﺰ ﻣ‪ Ｓ‬ﺍﺣ‪，‬ﺎءﺍﺳ‪＋‬ﻡ ﮐﺔ ﺩﺍﻋﯽ ﺷ‪，‬ﺦ ﻋﺒﺪﺍﻟﺤﻤ‪，‬ﺪ ﺑﻦ ﺑﺎﺩګﺲ ‪ f‬ﺳﺐ ﺳﺔ ﭘﻬﻠﺔ‬
‫ﺻﻮﻓ‪，‬ﻮﺃ ﮐﺔ ﺧ‪＋‬ﻑ ﻟﺆﺍﺋﯽ ﻟﺆ ﺟﺒﮑﻪ ﻭﻩ ﺷﻬﺮ ﻗﺴﻨﻄ‪，‬ﻪ ﻣ‪ Ｓ‬ﺍګﮏ ﺑﻬﺖ ﺑﺆﺓ ﻣﺠﻤﻊ‬
‫ﻣ‪ Ｓ‬ﻗﺮﺁﻥ ﮐﯽ ﺗﻔﺴ‪，‬ﺮ ﺑ‪，‬ﺎﻥ ﮐﺮﺭ‪ Ｂ‬ﺗ‪％‬ﺔ ﺍګﺴﺔ ﻫﯽ ﺍﻣ‪，‬ﺮ ﻋﺒﺪﺍﻟﻘﺎﺩﺭ ﺍﻟﺠﺰﺍﺋﺮﯼ ‪ f‬ﻓﺮﺍﻧﺲ‬
‫ﮐﺔ ﺧ‪＋‬ﻑ ﺟﻨﮓ ﮐﯽ ﻟ‪，‬ﮑﻦ ﺻﻮﻓ‪，‬ﺖ ﺳﺔ ﻣﺘﺎﺛﺮ ﻫﻮ‪ f‬ﮐﯽ ﺑﻨﺎءﭘﺮ ﺟﻨﮓ ﭘﺎګﻪ ﺗﮑﻤ‪，‬ﻞ‬
‫ﺗﮏ ﻧﻪ ﭘﻬﻨﭻ ﺳﮑﯽ ﺍﻭﺭ ﻗﺒﻀﻪ ﻓﺮﺍﻧﺲ ﮐﺔ ﺧ‪＋‬ﻑ ﺑﻐﺎﻭﺕ ﮐﺔ ﺩﻭﺭﺍﻥ ﻫﯽ ﺷ‪，‬ﺦ ﺍﭘﻨﺔ ﺑ‪＂，‬ﺔ‬

‫‪)180‬ګﻮﻣ‪，‬ﺎﺕ ﺍﻟﺠﻠ‪，‬ﻞ ﺍﺯ ﺧﻠ‪，‬ﻞ ﻣﺮﺩﻡ ﺑﮏ ‪(62 :‬‬

‫‪)181‬ﺭﺳﺎﻟ＆ ﺍﻟﺸﺮﮎ ﻭﻣﻈﺎ‪＄‬ﺮﻩ ﺍﺯ ﻣﺒﺎﺭﮎ ﺍﻟﻤ‪，‬ﻠﯽ ﻧ‪，‬ﺰ ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﻣﺠﻠ＆ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮ‪09-11-1948 Ｋ‬ﻣ‪ Ｓ‬ﺗﺤﺮګﮏ ﺍﺻ‪＋‬ﺡ ﺟﺰﺍﺋﺮ ﺍﻭﺭ‬
‫ﺍﺟﻨﺒﯽ ﺟﺎﺳﻮﺳﻮﺃ ﮐﺔ ﻣﺘﻌﻠﻖ ﻣﺤﻤﺪ ﺍﻟﻤ‪，‬ﻠﯽ ﮐﺎ ﻣﻘﺎﻟﻪ (۔‬

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‫ﮐﻮ ﮐﻤﺎﻥ ﺳﻮﻧﭗ ﮐﺮ ﻋﻠ‪，‬ﺤﺪﻩ ﻫﻮﮔﺌﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻥ ﮐﺎ ﻓﺮﺍﻧﺲ ﺳﺔ ﻣﻌﺎ‪Ｆ‬ﻩ ﺗ‪％‬ﺎ ﮐﻪ ﺗﺎﺣ‪，‬ﺎﺕ‬
‫ﺍﻥ ﮐﺔ ﺧ‪＋‬ﻑ ﻫﺘ‪，％‬ﺎﺭﻧﻬ‪ Ｓ‬ﺍ！‪％‬ﺎﺋ‪ Ｓ‬ﮔﺔ‪182‬۔‬

‫ﺍﻭﺭ ﺟﺐ ﺍﻧﻬ‪ Ｓ‬ﺩﻣﺸﻖ ﻣ‪ Ｓ‬ﺟ‪＋‬ﻭﻃﻦ ﮐﺮﺩګﺎ ﮔ‪，‬ﺎ ﺍﻭﺭ ﻭﻩ ﻭ＠ﺃ ﺟﺎﮐﺮ ﺭﻫﻨﺔ ﻟﮕﺔ ﺗﻮﭘ‪％‬ﺮ‬
‫ﺳﺔ ﻭ＠ﺃ ﺍﺑﻦ ﻋﺮ‪ Ｋ‬ﮐﺔ ﻧﻈﺮګﻪ ﻭﺣﺪﺕ ﺍﻟﻮﺟﻮﺩ ﺳﺔ ‪Ｌ‬ﺮ ﭘﻮﺭﺍﻓﮑﺎﺭ ﮐﯽ ﻧﺸﺮ ﻭﺍﺷﺎﻋﺖ‬
‫ﭘ‪，‬ﺶ ﭘ‪，‬ﺶ ﺭﻫﻨﺔ ﻟﮕﺔ۔ﻫﻨﺪﻭﺳﺘﺎﻥ ﻣ‪ 1857Ｓ‬ﮐﺔ ﺍﻧﻘ‪＋‬ﺏ ﮐﺔ ﺑﻌﺪ ﺟﺐ ﻣﺴﻠﻤﺎﻥ‬
‫ﺍﻧﮕﺮګﺰ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﭘﺮ ﮐﻤﺮﺑﺴﺘﻪ ﻫﻮﮔﺌﺔ ﺍﺱ ﺍﻧﻘ‪＋‬ﺏ ﻣ‪ Ｓ‬ﻣﺴﻠﻤﺎﻥ ﻋﻠﻤﺎءﮐﯽ ﮐﺜ‪，‬ﺮ‬
‫ﺗﻌﺪﺍﺩ ﺷﻬ‪，‬ﺪ ﮐﺮﺩﯼ ﮔﺌﯽ ﺟﻦ ﻣ‪ Ｓ‬ﻣﺤﺪﺙ ﺣﺴﻦ ﺩ‪Ｉ‬ﻮﯼ ‪Ｌ‬ﯽ ﺗ‪％‬ﺔ ﺍﺱ ﺩﻭﺭ ﻣ‪ Ｓ‬ﺍﺣﻤﺪ‬
‫ﺭﺿﺎﺧﺎﻥ ﺑﺮګﻠﻮﯼ ﻃﺮګﻘﻪ ﺑﺮګﻠﻮګﺖ ﮐﺎ ﺑﺎ‪ Y‬ﺍګﮏ ﻣﺴﺘﻘﻞ ﮐﺘﺎﺏ ﺑﻨﺎﻡ ﺍﻋ‪＋‬ﻡ ﺍﻻﻋ‪＋‬ﻡ‬
‫ﺑﺎﻥ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺩﺍﺭﺍﻻﺳ‪＋‬ﻡ )ګﻌﻨﯽ ﺳﺐ ﺳﺔ ﺑﺆﺍ ﺍﻋ‪＋‬ﻥ ﮐﻪ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺩﺍﺭﺍﻻﺳ‪＋‬ﻡ‬
‫‪(Ｂ‬ﻟﮑ‪％‬ﺘﺎ ‪:Ｂ‬ﺍﻭﺭ ﺍﺱ ﻣ‪ Ｓ‬ﻫﻨﺪﻭﺳﺘﺎﻥ ﮐﻮ ﺩﺍﺭﺍﻻﺳ‪＋‬ﻡ ﻗﺮﺍﺭ ﺩګﺘﺎ ‪ Ｂ‬ﺟﻮ ﺑﺮﻃﺎﻧ‪，‬ﻪ ﮐﯽ‬
‫ﺧﺪﻣﺖ ﮐﺮﺓ ﺍﻭﺭ ﺍﺱ ﻣ‪ Ｓ‬ﮐﻔﺎﺭﮐﺔ ﺧ‪＋‬ﻑ ﺟﻬﺎﺩ ﻧﻪ ﮐ‪，‬ﺎﺟﺎﺋﺔ ﭘ‪％‬ﺮ ﺻﺮﺍﺣﺘﺎً ﮐﻬﺘﺎ‬
‫‪:Ｂ‬ﻗﺮﺁ‪ Y‬ﻧﺼﻮﺹ ﮐﯽ ﺭﻭ ﺳﺔ ‪ Ａ‬ﻣﺴﻠﻤﺎﻧﺎﻥ ﻫﻨﺪ ﭘﺮ ﺟﻬﺎﺩ ﻓﺮﺽ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ﺟﻮ ﺍګﺴﺎ‬
‫ﮐﻬﺔ ﻭﻩ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺎ ﻣﺨﺎﻟﻒ ﺍﻭﺭ ﺍﻧﻬ‪ Ｓ‬ﻧﻘﺼﺎﻥ ﭘﻬﻨﭽﺎﻧﺎ ﭼﺎﻫﺘﺎ ‪183Ｂ‬۔‬

‫ګﻬﯽ ﻭﺟﻪ ‪ Ｂ‬ﮐﻪ ﺍﻣﺎﻡ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﺻﻮﻓ‪，‬ﺎءﮐﺔ ﻣﺘﻌﻠﻖ ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ﺻﻮﻓ‪，‬ﺎءﺟﻬﺎﺩ ﺳﺔ‬
‫ﺍﻭﺭﻭﺃ ﮐﯽ ﻧﺴﺒﺖ ﺯګﺎﺩﻩ ﺩﻭﺭ ﻫ‪ Ｓ‬ﺣﺘﯽ ﮐﻪ ﻋﻮﺍﻡ ﺍﻟﻨﺎﺱ ﻣ‪ Ｓ‬ﻫﻤ‪ Ｓ‬ﺍﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﻧﻬﯽ‬
‫ﻋﻦ ﺍﻟﻤﻨﮑﺮ ﺳﺔ ﻣﺤﺒﺖ ﮐﺮﻧﺎ ﺍﻭﺭ ﻣﺤﺎﺭﻡ ﺍﷲ ﭘﺮ ﻏ‪，‬ﻮﺭ ﻫﻮﻧﺎ ﺍﻭﺭ ﻏﻀﺒﻨﺎﮎ ﻫﻮﺟﺎﻧﺎ‬
‫ﺑﮑﺜﺮﺕ ﻣﻠﺘﺎ ‪ Ｂ‬ﻣﮕﺮﺍﻥ ﻣ‪ Ｓ‬ﺫﺭﺍ ‪Ｌ‬ﯽ ﻧﻬ‪ Ｓ‬ﻣﻠﺘﺎ ﺑﻠﮑﻪ ﺍﮐﺜﺮ ﺻﻮﻓ‪，‬ﺎءﺟﻬﺎﺩ ﮐﻮ ﺍﺳ‪＋‬ﻡ ﻣ‪Ｓ‬‬
‫ﻧﻘﺺ ﺍﻭﺭ ﻋ‪，‬ﺐ ﺗﺼﻮﺭ ﮐﺮﺗﺔ ﻫ‪184 Ｓ‬۔‬

‫‪)182‬ﺣﺎﺿﺮ ﺍﻟﻌﺎ‪ Ｐ‬ﺍﻻﺳ‪＋‬ﻣﯽ ﺍﺯ ﺷ‪，‬ﮑﺐ ﺍﺭﺳ‪＋‬ﻥ‪(2/172:‬‬

‫‪)183‬ﺍﻟﺒﺮګﻠﻮګﻪ ﺍﺯ ﻋ‪＋‬ﻣﻪ ﺍﺣﺴﺎﻥ ﺍﻟٰﻬﯽ ﻇ‪，％‬ﺮ ﺭﺣﻤﻪ ﺍﷲ‪(43:‬‬
‫‪)184‬ﺍﻻﺳﺘﻘﺎﻣ＆ ﺍﺯ ﺍﺑﻦ ﺗ‪，‬ﻤ‪ ＆，‬ﺭﺣﻤﻪ ﺍﷲ ﺭﺣﻤ＆ ﻭﺍﺳﻌ＆‪(1/268:‬‬

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‫ﺍﻥ ﮐﺎ ګﻪ ﮐﻬﻨﺎ ‪ Ｂ‬ﮐﻪ ﺫﮐﺮ ﻭﺗﺪﺑﺮ ﺍﻭﺭ ﻓﻨﺎءﻭﺑﻘﺎءﻫﯽ ﺍﺻﻞ ﺍﻭﺭ ﺍ‪ Ｂ Ａ‬ﺻﻮﻓ‪，‬ﺎءﮐﺔ ﻣﺬﮐﻮﺭﻩ‬
‫ﺍﻓﻌﺎﻝ ﻭﺍﻗﻮﺍﻝ ﺫﮐﺮﮐﺮ‪ f‬ﮐﺔ ﺑﻌﺪ ‪ Ａ‬ګﻪ ﮐﻬﻨﺔ ﻣ‪ Ｓ‬ﺣﻖ ﺑﺠﺎﻧﺐ ﻫ‪ Ｓ‬ﮐﻪ ﺻﻮﻓ‪，‬ﺎﻧﻪ ﻃﺮﺯ‬
‫ﺗﺮﺑ‪，‬ﺖ ﻓﮑﺮ ﺟﻬﺎﺩ ﻭﻗﺘﺎﻝ ﺳﺔ ﺑﻬﺖ ﺩﻭﺭ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ﺭﻭﺣﺎ‪ Y‬ﺭګﺎﺿﺘ‪Ｓ‬‬
‫ﻫﯽ ﺍﺻﻞ ﺩګﻦ ﻫ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﺭګﺎﺿﺘ‪ Ｓ‬ﺍﺱ ﻭﻗﺖ ﺗﮏ ﺧﺘﻢ ﻧﻬ‪ Ｓ‬ﻫﻮﺗ‪ Ｓ‬ﺟﺐ ﺗﮏ ﻭﻩ‬
‫ﺩﺭﺟﻪ ﻓﻨﺎءﺗﮏ ﻧﻪ ﭘﻬﻨﭻ ﺟﺎﺋ‪ Ｓ‬ﺍﻭﺭ ﺟﺐ ﻭﻩ ﻓﻨﺎءﻫﻮ ﺟﺎﺋﺔ ﮔﺎ ﺗﻮ ﺟﻬﺎﺩ ﮐ‪，‬ﺴﺔ ﮐﺮﺓ ﮔﺎ؟‬

‫ګﻪ ﺍﻥ ﮐﯽ ﻋﺎﻡ ﺍﻭﺭ ﻏﺎﻟﺐ ﺣﺎﻟﺖ ‪ Ｂ‬ﻭﮔﺮﻧﻪ ﺑﻌﺾ ﺻﻮﻓ‪，‬ﺎء‪ f‬ﻇﺎ‪ Ｐ‬ﮐﺔ ﺧ‪＋‬ﻑ ﻣﻮﺍﻓﻘﺖ‬
‫‪Ｌ‬ﯽ ﮐﯽ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﺍﻥ ﮐﯽ ﺍﮐﺜﺮګﺖ ﻇﺎ‪ Ｐ‬ﮐﯽ ﺣﺎﻣﯽ ﻫﯽ ﺭﻫﯽ ‪ Ｂ‬ﺍﺳﯽ ﻟﺌﺔ ﮐﻬﺎﺟﺎﺗﺎ ‪ Ｂ‬ﮐﻪ‬
‫ﺟﺐ ﻣﺴﻠﻤﺎﻥ ﺳ‪，‬ﺎﺳﯽ ﻃﻮﺭ ﭘﺮ ﮐﻤﺰﻭﺭ ﻫﻮﺋﺔ ﺗﻮ ﺻﻮﻓ‪，‬ﻮﺃ ﮐﺎ ﮐﻮﺋﯽ ﻧﻪ ﮐﻮﺋﯽ ﺷﻌﺮ‬
‫ﺿﺮﻭﺭ ﺳﺎﻣﻨﺔ ﺁﺗﺎ ‪185Ｂ‬۔‬

‫ﺁﺝ ﮐﻞ ﮐﺔ ﺻﻮﻓ‪，‬ﺎء‬
‫ﮐ‪，‬ﺎ ﺻﻮﻓ‪，‬ﺎءﺑﺪﻝ ﮔﺌﺔ ﺍﻭ ﺭﮐﭽ‪ f Ａ ＃‬ﺍﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﺳﺎﺑﻘﻪ ﺻﻔﺤﺎﺕ ﻣ‪ Ｓ‬ﻟﮑ‪％‬ﺎ ‪ Ｂ‬ﻣﺜ‪ً＋‬‬
‫ﻭﺣﺪﺕ ﺍﻟﻮﺟﻮﺩ ‪،‬ﻣﺸﺎﺋﺦ ﻣ‪ Ｓ‬ﻏﻠﻮ ‪،‬ﺍﻗﻄﺎﺏ ﻭﺍﻭﺗﺎﺩ‪،‬ﺑﺪﻋﺎﺕ ﻭﻣﻌﺼ‪，‬ﺎﺕ ﮐ‪，‬ﺎﺍﻧﻬﻮﺃ ‪ f‬ګﻪ‬
‫ﺳﺐ ﭼ‪％‬ﻮﺅ ﺩګﺎ؟ﺣﻘ‪，‬ﻘﺖ ګﻪ ‪ Ｂ‬ﮐﻪ ﺍﺏ ‪Ｌ‬ﯽ ﻭﻩ ﺍﻥ ﺗﻤﺎﻡ ﺧﺮﺍﻓﺎﺕ ﻭﺑﮑﻮﺍﺳ‪，‬ﺎﺕ ﮐﻮ ﻣﮑﻤﻞ‬
‫ﻃﻮﺭ ﭘﺮ ﺗ‪％‬ﺎﻣﺔ ﻫﻮﺋﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﺍﻓﮑﺎﺭ ﮐﻮﻋﺎ‪ Ｐ‬ﺍﺳ‪＋‬ﻡ ﻣ‪ Ｓ‬ﭘ‪＋，％‬ﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺔ‬
‫ﺷﺎﺫﻟ‪，‬ﺖ‪،‬ﻧﻘﺸﺒﻨﺪګﺖ‪ ،‬ﺭﻓﺎګﺖ‪ ،‬ﻗﺎﺩﺭګﺖ‪ ،‬ﺗ‪，‬ﺠﺎﻧ‪，‬ﺖ‪ ،‬ﺑﺮګﻠﻮګﺖ‪ ،‬ﺳﻬﺮﻭﺭﺩګﺖ‪...‬‬
‫‪.‬ﻭﻏ‪，‬ﺮﻩ ﺍﻥ ﺻﻮﻓ‪，‬ﺎءﻣ‪ Ｓ‬ﻭﻩ ﺟﺎ‪ Ｈ‬ﻋﻮﺍﻡ ‪Ｌ‬ﯽ ﺷﺎﻣﻞ ﻫ‪ Ｓ‬ﺟﻮ ﺍﺟﺘﻤﺎﻋﯽ ﺫﮐﺮ ﻭﺳﻤﺎﻉ ﺍﻭﺭ‬
‫ﺣﻀﺮﺕ ﺻﺎﺣﺐ ﮐﯽ ﺑﺮﮐﺎﺕ ﮐﺔ ﺳﻮﺍ ﺍﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﮐﭽ‪ ＃‬ﻧﻬ‪ Ｓ‬ﺟﺎﻧﺘﺔ ﺍﻥ ﻣ‪ Ｓ‬ﺳﺔ‬
‫ﺑﻌﺾ ﻏﺎﻟﯽ ‪Ｌ‬ﯽ ﻫ‪ Ｓ‬ﺟﻮ ﺍﺑﻦ ﻋﺮ‪ Ｋ‬ﮐﺎ ﻧﻈﺮګﻪ ﻭﺣﺪﺕ ﺍﻟﻮﺟﻮﺩ ﻣﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﺍﻥ ﻣ‪ Ｓ‬ﺑﻌﺾ‬
‫ﻓﻘ‪，‬ﻪ ﻋﻠﻤﺎء‪Ｌ‬ﯽ ﻫ‪ Ｓ‬ﺟﻦ ﮐﺔ ﻟﺌﺔ ﺍﻥ ﮐﯽ ﻃﺮﻑ ﻧﺴﺒﺖ ﮐﺮﻧﺎ ﻣﺠﺒﻮﺭﯼ ‪ Ｂ‬ﻭﮔﺮﻧﻪ ﻭﻩ‬

‫‪)185‬ﺍﺳﺮﺍﺭ ﻭﺭﻣﻮﺯ ﺍﺯ ﻣﺤﻤﺪ ﺍﻗﺒﺎﻝ ﻣﺘﺮﺟﻢ ﻋﺒﺪﺍﻟﻮ＠ﺏ ﻋﺰﺍﻡ(‬

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‫ﻧﺎﻣﮑﻤﻞ ﺍﻭﺭ ﻧﺎﻗﺺ ﺭﻫﺘﺔ ﻫ‪ Ｓ‬ﭼﻨﺎﻧﭽﻪ ﺿﺮﻭﺭﯼ ‪ Ｂ‬ﮐﻪ ﻣﺬﻫﺐ ﻣ‪ Ｓ‬ﺷﺎﻓﻌﯽ ﺍﻭﺭ ﻃﺮګﻘﺖ‬
‫ﻣ‪ Ｓ‬ﺷﺎﺫﻟﯽ ﻫﻮ‪....‬ﻋﻠﯽ ﻫﺬﺍ ﺍﻟﻘ‪，‬ﺎﺱ‬

‫ﻡ ګﻪ ﺩګﮑ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍګﺴﺔ ﻋﻠﻤﺎءﺍﮔﺮﭼﻪ ﺍﻥ ﮐﺔ ﻣﺎﺣﻮﻝ ﻣ‪ Ｓ‬ﭼﻠﺘﺔ ﻫ‪ Ｓ‬ﻣﮕﺮ ﺍﻥ ﮐﺔ‬

‫ﺗﻤﺎﻡ ﻋﻘﺎﺋﺪ ﺗﺴﻠ‪，‬ﻢ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﻟ‪，‬ﮑﻦ ﺭﺳﻢ ﻭﺭﻭﺍﺝ ﮐﻮ ﺗﻮﺅ‪ f‬ﺳﺔ ﺇﺭﺗﺔ ﺍﻭﺭ ﮔ‪％‬ﺒﺮﺍﺗﺔ‬
‫ﻫ‪Ｓ‬۔‬

‫ﺍګﮏ ﺻﻮ‪ Ｑ‬ﻣﮑﻪ ﻣ‪ Ｓ‬ﻣﺴﺠﺪ ﺣﺮﺍﻡ ﻣ‪ Ｓ‬ﻗﺒﻠﻪ ﺭﺥ ﺑ‪％＂，‬ﺎ ﮐﺮﺗﺎ ﺗ‪％‬ﺎ ﻟ‪，‬ﮑﻦ ﺍﺱ ﮐﺔ ﻣﺮګﺪ‬
‫ﻣﮑﻤﻞ ﺧﺎﻣﻮﺷﯽ ﺳﺔ ﺍﭘﻨﺔ ﭘ‪，‬ﺮ ﮐﯽ ﻃﺮﻑ ﻣﺘﻮﺟﻪ ﻫﻮﺗﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻥ ﮐﺔ ﻟﺌﺔ ﭘ‪，‬ﺮ ﮐﺎ‬
‫ﺩﺭﺷﻦ ‪Ｌ‬ﯽ ﻋﺒﺎﺩﺕ ‪ Ｂ‬ﺟﺒﮑﻪ ﻭﻩ ﺩﺭﺱ ‪Ｌ‬ﯽ ﻧﻬ‪ Ｓ‬ﺩﺓ ﺭ＠ ﻫﻮﺗﺎ۔ﺍﻭﺭ ﺟﻮﻧﻬﯽ ﻭﻩ ﻣﺠﻠﺲ‬
‫ﺳﺔ ﺍ！‪％‬ﺘﺎ ﻭﻩ ﺍﺱ ﮐﯽ ﻃﺮﻑ ﻟﭙﮑﺘﺔ ﺍګﮏ ﺍﺱ ﮐﯽ ﺟﻮﺗ‪，‬ﺎﺃ ﺍ！‪％‬ﺎﺗﺎ ﺗﻮ ﺩﻭﺳﺮﺍ ﺍﺱ ﮐﯽ‬
‫ﻻ！‪％‬ﯽ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﭘ‪，‬ﭽ‪％‬ﺔ ﺍګﺴﺔ ﭼﻠﺘﺔ ﺟ‪，‬ﺴﺔ ﺍﻧﻬ‪ Ｓ‬ﺳﺎﻧﭗ ﺳﻮﻧﮕ‪ ＃‬ﮔ‪，‬ﺎ ﻫﻮ ﮐ‪，‬ﺎ ګﻪ‬
‫ﺍﺳﯽ ﺗﺮﺑ‪，‬ﺖ ﮐﺎ ﺷﺎﺧﺴﺎﻧﻪ ﻧﻬ‪ Ｓ‬ﺟﺲ ﮐﺔ ﻣﺘﻌﻠﻖ ‪ Ａ‬ﮔﻔﺘﮕﻮ ﮐﺮﺁﺋﺔ ﻫ‪ Ｓ‬۔‬

‫ﺷﺎﻡ ﻫﯽ ﮐﺎﺍګﮏ ﺍﻭﺭ ﭘ‪，‬ﺮ ﺍﭘﻨﺔ ﻣﺮګﺪﻭﺃ ﻣ‪ Ｓ‬ﺷﺎﺫﻟﯽ ”ﺍﻭﺭ ﺍﺩ“ ﺗﻘﺴ‪，‬ﻢ ﮐﺮﺗﺎ ﺟﻦ ﮐﺎ ﭘﻬ‪＋‬‬
‫ﺣﺼﻪ ﻫﻤ‪，‬ﺸﻪ ګﻪ ﻫﻮﺗﺎ ﮐﻪ ‪”:‬ګﺎ ﺍﷲ ﻣﺠ‪％‬ﺔ ﺗﻮﺣ‪，‬ﺪ ﮐﺔ ﺣﺎﻟﻮﺃ ﻣ‪ Ｓ‬ﮐ‪，％‬ﻨﭻ ﻟﺔ ﺍﻭﺭ ﻣﺠﺮﺩ‬
‫ﻭﺣﺪﺕ ﻣ‪ Ｓ‬ﻏﺮﻕ ﮐﺮﺩﺓ “ﮐ‪，‬ﺎګﻪ ﻋ‪，‬ﻦ ﻭﺣﺪﺕ ﺍﻟﻮﺟﻮﺩ ﻧﻬ‪ Ｓ‬؟‬

‫ﺍﻭﺭ ﺟﺎﻣﻌﻪ ﺍﺯ‪ Ｃ‬ﮐﺔ ﺳﺎﺑﻖ ﺷ‪，‬ﺦ ﻋﺒﺪﺍﻟﺤﻠ‪，‬ﻢ ﻣﺤﻤﻮﺩ ‪ f‬ﺍﭘﻨﺔ ﺁﻗﺎ ﺍﺑﻮﺍﻟﻌﺒﺎﺱ ﺍﻟﻤﺮګﺴﯽ‬
‫ﮐﺔ ﻣﺘﻌﻠﻖ ﮐﺘﺎﺏ ﻟﮑ‪％‬ﻨﯽ ﭼﺎﻫﯽ ﺗﻮ ﭘﻬﻠﺔ ﺑﺪﻭﯼ ﮐﯽ ﻗﺒﺮ ﭘﺮ ﺟﺎﮐﺮ ﺍﺟﺎﺯﺕ ﭼﺎﻫﯽ ﺍﺟﺎﺯﺕ‬
‫ﻣﻠﯽ ﺗﻮﮐﺘﺎﺏ ﻟﮑ‪％‬ﯽ )ﺍﺱ ﮐﯽ ﮐﺘﺎﺏ ﮐﺎ ﻣﻘﺪﻣﻪ ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ(ﺍﻭﺭ ﭘ‪％‬ﺮ ﺍﺳﺔ ﻫﻨﺪﻭﺳﺘﺎﻥ‬
‫ﻣ‪ Ｓ‬ﮐﺴﯽ ﻣﺰﺍﺭ ﮐﯽ ﺯګﺎﺭﺕ ﺍﻭﺭ ﻭ＠ﺃ ﻣﺤﻔﻞ ﺫﮐﺮﻭﺳﻤﺎﻉ ﻣ‪ Ｓ‬ﺷﺮﮐﺖ ﮐﯽ ﺩﻋﻮﺕ ﺩﯼ‬
‫ﺟﺎﺗﯽ ‪ Ｂ‬ﺗﻮ ﻭﻩ ﭼ‪＋‬ﺟﺎﺗﺎ ‪ Ｂ‬ﮐ‪，‬ﺎ ﺍﺳﺔ ﻧﻬ‪ Ｓ‬ﻣﻌﻠﻮﻡ ﮐﻪ ﺭﺳﻮﻝ ﺍﷲ‪ f‬ﺍﺱ ﺳﺔ ﻣﻨﻊ‬
‫ﻓﺮﻣﺎګﺎ ‪ Ｂ‬ﮐ‪，‬ﺎ ﺻﻮﻓ‪，‬ﺎءﻧﻬ‪ Ｓ‬ﺟﺎﻧﺘﺔ ﮐﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ f‬ﻗﺒﺮﻭﺃ ﭘﺮ ﺗﻌﻤ‪，‬ﺮ ﮐﺮ‪ f‬ﺳﺔ‬
‫ﻣﻨﻊ ﻓﺮﻣﺎګﺎ ‪ Ｂ‬ﺗﻮ ﻭﻩ ﮐ‪，‬ﻮﺃ ﺁﭖ ﮐﺔ ﺍﺣﮑﺎﻣﺎﺕ ﮐﯽ ﭘﺎﺑﻨﺪﯼ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺟﺐ ﮐﻪ ﺁﭖ ﺳﺔ‬

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‫ﻣﺤﺒﺖ ﮐﺎ ﺩﻋﻮﯼٰ ‪Ｌ‬ﯽ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ګﻪ ﺧﻮﺍﻫﺶ ﻫﯽ ‪ Ｂ‬ﺟﻮ ﺍﻥ ﮐﯽ ﻋﻘﻞ ﺍﻭﺭ ﺩګﻦ ﺩﻭﻧﻮﺃ‬
‫ﮐﺎ ﺳﺘ‪，‬ﺎﻧﺎﺱ ﮐﺮﺩګﺘﯽ ‪Ｂ‬۔‬

‫ﻃﺮګﻖ ﺭﻓﺎﻋﯽ ﮐﺔ ﻣﺮګﺪﻭﺃ ﮐﺎ ﺍﺏ ‪Ｌ‬ﯽ ګﻪ ﻃﺮګﻘﻪ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﻣﺤﻔﻞ ﺫﮐﺮ ﻭﺳﻤﺎﻉ ﻣ‪Ｓ‬‬
‫ﺟﺎﮐﺮ ﺍﭘﻨﺔ ﺟﺴﻢ ﮐﻮ ﺗ‪，‬ﺰ ﮔﺮﻡ ﺁﻟﺔ ﭘﺮ ﻣﺎﺭﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺟﺐ ﺍﺛﺮ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﺎ ﺗﻮ ﻭ＠ﺃ‬
‫ﻣﻮﺟﻮﺩ ﺍﺳﺔ ﺍﺱ ﮐﯽ ﮐﺮﺍﻣﺖ ﻣﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﮔﺮ ﻭﻩ ﻓﺎﺳﻖ ﻫﻮﺗﺎ ‪ Ｂ‬ﺗﻮ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ګﻪ‬
‫ﺷ‪，‬ﺦ ﻃﺮګﻘﺖ ﮐﯽ ﮐﺮﺍﻣﺖ ‪Ｂ‬۔‬

‫ﺟﺐ ﺁﭖ ﺷﺎﻡ ﮐﺔ ﺷﻤﺎﻟﯽ ﺣﺼﻮﺃ ﻣ‪ Ｓ‬ﺟﺎﺋ‪ Ｓ‬ګﺎ ﻣﺼﺮ ګﺎ ﻣﻐﺮ‪ Ｋ‬ﻣﻤﺎﻟﮏ ﻣ‪ Ｓ‬ﺗﻮ ﻭ＠ﺃ‬
‫ﺍﺱ ﺭﻓﺎﻋﯽ ﻃﺮګﻖ ﮐﯽ ﭘﻬﻠﻮﺍﻧ‪，‬ﺖ ﮐﻮ ﻣ‪＋‬ﺣﻈﻪ ﮐﺮګﺄ ﮔﺔ ﺍﻭﺭ ﻣﺼﺮ ﻣ‪ Ｓ‬ﺑﺪﻭﯼ ګﺎ‬
‫ﺣﺴ‪，‬ﻦ ﮐﺔ ﻣ‪＋，‬ﺩ ﻣ‪ Ｓ‬ﮐ‪，‬ﺎ ﮐﭽ‪ ＃‬ﻧﻬ‪ Ｓ‬ﻫﻮﺗﺎ ﺇ‪＄‬ﻮﻝ ﮐﯽ ﺗ‪％‬ﺎﭖ ﺍﻭﺭ ﺳﺎﺭﻧﮕﯽ ﮐﯽ ﺳﺮﻭﺃ‬
‫ﭘﺮ ﺇﺍﻧﺲ ﻫﻮﺗﺎ ‪ Ｂ‬ﻣﺮﺩ ﻭﺯﻥ ﮐﺎ ﺍﺧﺘ‪＋‬ﻁ ﻫﻮﺗﺎ ‪ Ｂ‬ﻓﺮﺍﺋﺾ ﮐﯽ ﮐﭽ‪ ＃‬ﭘﺮﻭﺍﻩ ﻧﻬ‪ Ｓ‬ﮐﯽ ﺟﺎﺗﯽ‬
‫ﺍﺱ ﺳﺔ ﺍ‪ Ｈ‬ﺍﺳ‪＋‬ﻡ ﭘﺸ‪，‬ﻤﺎﻥ ﻫ‪ Ｓ‬ﺍﻥ ﮐﺎﺩګﻦ ﺍﺱ ﺳﺔ ﺑﺮﯼ ‪ Ｂ‬ﺟﺎﻣﻌﻪ ﺍﺯ‪ Ｃ‬ﺍﺱ ﮐﺔ ﺑﺮﺍﺑﺮ‬
‫ﻣ‪ Ｓ‬ﻫﯽ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﮐﻮﺋﯽ ﺭﻭﮐﻨﺔ ﻭﺍﻻ ﻧﻬ‪ Ｓ‬ﻣﺴﺠﺪ ﺣﺴ‪，‬ﻦ ﻣ‪ Ｓ‬ﻧﻤﺎﺯ ﻫﻮﺗﯽ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ‬
‫ﻣﺤﻔﻞ ﻣ‪ Ｓ‬ﺷﺮﮐﺖ ﮐﺮ‪ f‬ﻭﺍﻟﺔ ﻧﻤﺎﺯ ﻧﻬ‪ Ｓ‬ﭘﺆ‪＄‬ﺘﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﻭﻩ ﺍﺱ ﻟﺌﺔ ﺗ‪％‬ﻮﺅﯼ ﻫﯽ ﺁﺗﺔ‬
‫ﻫ‪ Ｓ‬ﺑﻠﮑﻪ ﻭﻩ ﺗﻮ ﻣﺤﻔﻞ ﺣﺴ‪，‬ﻦ ﻣ‪ Ｓ‬ﺷﺮګﮏ ﻫﻮ‪ f‬ﺁﺗﺔ ﻫ‪ Ｓ‬ﻧﻪ ﮐﻪ ﻧﻤﺎﺯ ﭘﺆ‪＄‬ﻨﺔ ۔‬

‫ﻣﺼﺮ ﻣ‪ Ｓ‬ﺗﻤﺎﻡ ﻃﺮګﻘﻮﺃ ﮐﺎ ﺍګﮏ ﺑﺆﺍ ﺷ‪，‬ﺦ ‪ Ｂ‬ﺻﻮﻓ‪，‬ﺎءﮐﺎ ﻣﺠﻠﻪ ﺷﻤﺎﺭﻩ ﻧﻤﺒﺮ‪57‬ﻣ‪Ｂ Ｓ‬‬
‫ﮐﻪ ﻃﺮګﻘﻪ ﺣﺎﻣﺪګﻪ ﺍﻭﺭ ﻃﺮګﻘﻪ ﺷﺎﺫﻟ‪，‬ﻪ ‪ f‬ﺍﭘﻨﺔ ﺁﻗﺎ ﺍﺑﺮﺍﻫ‪，‬ﻢ ﺳ‪＋‬ﻣﻪ ﺍﻟﺮﺍﺿﯽ ﮐﺔ ﺗﺬﮐﺮﺓ‬
‫ﮐﺔ ﻟﺌﺔ ﺍګﮏ ﺑﻬﺖ ﺑﺆﯼ ﻣﺤﻔﻞ ﮐﺎ ﺍﻫﺘﻤﺎ ﻡ ﮐ‪，‬ﺎ ﺟﺲ ﻣ‪ Ｓ‬ﺷ‪，‬ﺦ ﺍﻟﻤﺸﺎﺋﺦ ﮐﻮ ﺣﺎﺿﺮﯼ‬
‫ﮐﯽ ﺩﻋﻮﺕ ﺩﯼ ﻟ‪，‬ﮑﻦ ﺍﻧﻬﻮﺃ ‪ f‬ﻣﻌﺬﺭﺕ ﮐﺮﻟﯽ ﮐﻪ ﻭﻩ ﺑﺪﻭﯼ ﮐﯽ ﻣﺤﺎﻓﻞ ﻣ‪＋，‬ﺩ ﻣ‪Ｓ‬‬
‫ﻣﺸﻐﻮﻝ ﻫ‪ Ｓ‬ﺍﻭﺭ ﭘ‪％‬ﺮ ﺍﺱ ﮐﺎ ﺍﮔ‪ ＋‬ﺷﻤﺎﺭﻩ ﻋ‪，‬ﺪ ﻣ‪＋，‬ﺩ ﮐﯽ ﻣﺤﺎﻓﻞ ﮐﺔ ﺫﮐﺮ ﺳﺔ ‪Ｌ‬ﺮ ﭘﺆﺍ‬
‫ﺗ‪％‬ﺎ‪....‬ﺍﻥ ﮐﺔ ﺩﻥ ﺭﺍﺕ ﺍﺳﯽ ﻃﺮﺡ ﮐﯽ ﻣﺤﻔﻠﻮﺃ ﺍﻭﺭ ﺗﻘﺎﺭګﺐ ﻣ‪ Ｓ‬ﮔﺰﺭﺗﺔ ﻫ‪ Ｓ‬ﺟﻮ ﮐﺒ‪％‬ﯽ‬
‫ﺧﺘﻢ ﻧﻬ‪ Ｓ‬ﻫﻮﺗ‪ Ｃ Ｓ‬ﻃﺮګﻖ ﮐﯽ ﺍﭘﻨﯽ ﻣﺤﻔﻠ‪ Ｓ‬ﻫ‪....Ｓ‬‬

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‫ﻣﺼﺮ ﻣ‪ Ｓ‬ﮐﺲ ﻗﺪﺭﻟﻄ‪，‬ﻔﺔ ﻫ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ﺍﻥ ﭘﺮ ﻫﻨﺴﻨﺔ ﮐﺔ ﺑﺠﺎﺋﺔ ﺭﻭﻧﺎ ﺁﺗﺎ ‪ Ｂ‬۔ﺍﻓﺮګﻘﻪ ﻣ‪Ｓ‬‬
‫ﺗﻮﻧﻬﺎګﺖ ﻫﯽ ﺑﺮﺍﺣﺎﻝ ‪ Ｂ‬ﻭ＠ﺃ ﮐﺔ ﻣﻐﺮ‪ Ｋ‬ﺣﺼﺔ ﭘﺮ ﺧﺎﺹ ﻃﻮﺭﭘﺮ ﺳ‪，‬ﻨ‪，‬ﮕﺎﻝ ﻣ‪ Ｓ‬ﻃﺮګﻘﻪ‬
‫ﺗ‪，‬ﺠﺎﻧ‪，‬ﻪ ﭘﻮﺭﺓ ﻃﻮﺭ ﭘﺮ ﭼ‪％‬ﺎګﺎ ﻫﻮﺍ ‪ Ｂ‬ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺑﺔ ﻋﻘﻠﯽ ﺍﻭﺭ ﮔﻤﺮﺍﻫﯽ ﮐﺔ ﻟﺌﺔ ﮐﺎ‪Ｑ‬‬
‫ﺩﻟ‪，‬ﻞ ﻃﺮګﻘﻪ ﺗ‪，‬ﺠﺎﻧ‪，‬ﻪ ﮐﺔ ﺑﺎ‪ Y‬ﮐﺎ ګﻪ ﻗﻮﻝ ﻫﯽ ‪: Ｂ‬ﺟﺲ ‪ f‬ﺟﻤﻌﻪ ﺍﻭﺭ ﭘ‪，‬ﺮ ﮐﻮ ﻫﻤﺎﺭﯼ‬
‫ﺯګﺎﺭﺕ ﮐﯽ ﻭﻩ ﺟﻨﺖ ﻣ‪ Ｓ‬ﺑ‪＋‬ﺣﺴﺎﺏ ﺩﺍﺧﻞ ﻫﻮﮔﺎ‪186‬۔‬

‫ﻧ‪，‬ﺰ ﮐﻬﺘﺎ ‪:Ｂ‬ﻣ‪ f Ｓ‬ﻧﺒﯽ‪‬ﺳﺔ ﺳﻔﺎﺭﺵ ﮐﯽ ﮐﻪ ﺟﻮ ‪Ｌ‬ﯽ ﻣﺠ‪ ＃‬ﺳﺔ ﻭﺭﺩﺳ‪，‬ﮑ‪ ＃‬ﻟﺔ ﺁﭖ‬
‫ﺍﺱ ﮐﺔ ﭘﭽ‪％‬ﻠﺔ ﺳﺎﺭﺓ ﮔﻨﺎﻩ ﻣﻌﺎﻑ ﻓﺮﻣﺎﺩګﺄ‪187‬۔‬

‫ﮐ‪，‬ﺎ ګﻪ ﺑﺔ ﺭﺍﻩ ﺭﻭﯼ ﺍﻭﺭ ﺷﺮﻋﯽ ﺫﻣﻪ ﺩﺍﺭګﻮﺃ ﺳﺔ ﻓﺮﺍﺭ ﮐﺎ ﺩﻋﻮﯼ ﻧﻬ‪ Ｓ‬؟‬

‫ﻣﺸﺮﻕ ﻣ‪Ｌ Ｓ‬ﯽ ﺣﺎﻟﺖ ﺑﺮﯼ ‪ Ｂ‬ﻫﻨﺪﻭﺳﺘﺎﻧ‪，‬ﻮﺃ )ﻭﭘﺎﮐﺴﺘﺎﻧ‪，‬ﻮﺃ(ﮐﻮ ﻣﺒﺎﻟﻐﻪ ﺁﻣ‪，‬ﺰ ﺍﻭﺭ‬
‫ﻋﺠ‪，‬ﺐ ﻭﻏﺮګﺐ ﻗﺼﺔ ﺳﻨﺎ ﺳﻨﺎ ﮐﺮ ﺩ‪＄‬ﻮﮐﻪ ﺩګﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﻭ＠ﺃ ﺑﺮګﻠﻮګﺖ ﭘﺎﮐﺴﺘﺎﻥ‬
‫ﺗﮏ ﭘ‪，％‬ﻞ ﭼﮑﯽ ‪ Ｂ‬ﻭ＠ﺃ ﺍﺱ ﮐﺔ ﻣﺎﻧﻨﺔ ﻭﺍﻟﺔ ﺑﻬﺖ ﺳﺔ ﺑﺔ ﻭﻗﻮﻑ ﺍﻭﺭ ﺍﺣﻤﻖ ﻫ‪ Ｓ‬ﺍﻭﺭ‬
‫ﺍﺱ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﺭﺳﻮﻝ ﺍﷲ ‪‬ﮐﯽ ﺫﺍﺕ ﻣ‪ Ｓ‬ﻏﻠﻮ ﺍﻭﺭﻋﻘ‪，‬ﺪﻩ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ‪Ｂ‬‬
‫)ﺍﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﺳﺘﺎﺫ ﺍﺣﺴﺎﻥ ﺍﻟٰﻬﯽ ﻇﻬ‪，‬ﺮ‪” f‬ﺍﻟﺒﺮګﻠﻮګﻪ ﻋﻘﺎﺋﺪ ﻭﺗﺎﺭګﺦ“ﻟﮑ‪％‬ﯽ ‪Ｂ‬‬
‫ﺍﺱ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺔ ﻓﺴﺎﺩ ﻭﮔﻤﺮﺍﻫﯽ ﮐﺎ ﺧﻮﺏ ﭘﻮﻝ ﮐ‪％‬ﻮﻻ ‪(Ｂ‬ﺍﺱ ﻃﺮګﻖ ﮐﺎ ﺑﺎ‪ Y‬ﺍﺣﻤﺪ ﺭﺿﺎ‬
‫ﻋﻘ‪，‬ﺪﻩ ﺗﻮﺣ‪，‬ﺪ ﺳﺔ ﺩﻭﺭ ﻣﻨﻬﺞ ﺻﻮﻓ‪，‬ﺎءﮐﯽ ﻭﺿﺎﺣﺖ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﮐﻬﺘﺎ ‪:Ｂ‬ﺟﺐ ﺗﻢ‬
‫ﻣ‪，‬ﺪﺍﻥ ﻣ‪ Ｓ‬ﻫﻮﺗﻮ ﺍﺻﺤﺎﺏ ﻗﺒﻮﺭ ﺳﺔ ﻣﺪﺩ ﻟﻮ‪188‬۔‬

‫ﻧ‪，‬ﺰ ﺭﺳﻮﻝ ﺍﷲ‪‬ﮐﺔ ﻣﺘﻌﻠﻖ ﻏﻠﻮ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﮐﻬﺘﺎ ‪: Ｂ‬ﻧﺒﯽ‪ Ｃ‬ﺟﮕﻪ ﺗﺼﺮﻑ‬
‫ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﻭﻩ ﺳﺎﺗﻮﺃ ﺯﻣ‪，‬ﻨﻮﺃ ﮐﺔ ﺑﺎﺩﺷﺎﻩ ﺍﻭﺭﻟﻮﮔﻮﺃ ﮐﺔ ﻣﺎﻟﮏ ﻫ‪189Ｓ‬۔‬

‫‪)186‬ﺍﻟﺘ‪，‬ﺠﺎﻧ‪ ＆，‬ﺍﺯ ﻋﻠﯽ ﺩﺧ‪，‬ﻞ ﺍﷲ‪(238:‬‬

‫‪)187‬ﺍﻟﺘ‪，‬ﺠﺎﻧ‪ ＆，‬ﺍﺯ ﻋﻠﯽ ﺩﺧ‪，‬ﻞ ﺍﷲ‪(238:‬‬
‫‪)188‬ﺍﻟﺒﺮګﻠﻮګ＆‪(60:‬‬
‫‪)189‬ﺍﻟﺒﺮګﻠﻮګ＆‪(69:‬‬

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‫ﻟ‪，‬ﮑﻦ ﻫﻨﺪﻭﺳﺘﺎﻥ ﮐﺔ ﻣﺴﻠﻤﺎﻧﻮﺃ ګﻌﻨﯽ ﺍ‪ Ｈ‬ﺍﻟﺤﺪګﺚ ﮐﺎ ﺩﺷﻤﻦ ﺗ‪％‬ﺎ ﺍﻧﻬ‪ Ｓ‬ﮔﺎﻟ‪，‬ﺎﺃ ﺩګﺘﺎ‬
‫ﺍﻭﺭ ﺷﺎﻩ ﺍﺳﻤﺎﻋ‪，‬ﻞ ﺷﻬ‪，‬ﺪ ﺩ‪Ｉ‬ﻮﯼ‪‬ﺟ‪，‬ﺴﺔ ﻗﺎﺋﺪ ﮐﻮ ﮔﺎﻟ‪，‬ﺎﺃ ﺩګﺘﺎ ﺟﻮ ﺳﮑ‪％‬ﻮﺃ ﮐﺔ‬
‫ﺧ‪＋‬ﻑ ﺍګﮏ ﻣﻌﺮﮐﺔ ﻣ‪ Ｓ‬ﺷﻬ‪，‬ﺪ ﻫﻮﺋﺔ۔‬

‫ﺁﺧﺮ ﻣ‪ Ｓ‬ﺍګﮏ ﺳﻮﺍﻝ ﺿﺮﻭﺭﯼ ‪ Ｂ‬ﮐﻪ ﺍﺳﺘﺸﺮﺍ‪ Ｒ‬ﺣﻠﻘﺔ ﺻﻮﻓ‪，‬ﺖ ﮐﻮ ﺍﺱ ﻗﺪﺭ ﺍﻫﻤ‪，‬ﺖ‬
‫ﮐ‪，‬ﻮﺃ ﺩګﺘﺔ ﻫ‪Ｓ‬؟ﺑﻠﮑﻪ ګﻪ ﮐﻬﻨﺎ ﭼﺎﻫ‪，‬ﺌﺔ ﮐﻪ ﺻﻮﻓ‪，‬ﺖ ﺳﺔ ﻣﺘﻌﻠﻖ ﺟﺪګﺪ ﻣﺒﺎﺣﺚ ﮐﺎ‬
‫ﻣﻨﺒﻊ ﻣﺴﺘﺸﺮﻗ‪，‬ﻦ ﻫ‪，‬ﺃﺠﻮ ﺻﻮﻓ‪，‬ﺖ ﮐﺔ ﻣﻮﺿﻮﻋﺎﺕ ﭘﺮ ﺣﺎﺷ‪，‬ﺔ ﻟﮑ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺱ ﺳﺔ‬
‫ﻣﺘﻌﻠﻖ ﮐﺘﺐ ﭼ‪％‬ﭙﻮﺍ ﮐﺮ ﺗﻘﺴ‪，‬ﻢ ﮐﺮﻭﺍﺗﺔ ﻫ‪ Ｓ‬۔‪1854‬ﻣ‪ Ｓ‬ﺍﻟﻤﺎﻧ‪，‬ﻪ ﺗﺎﺋ‪，‬ﻪ ﺍﺑﻦ ﻓﺎﺭﺽ ﮐﺎ‬
‫ﺍﻃﺎﻟﻮﯼ ﺯﺑﺎﻥ ﻣ‪ Ｓ‬ﺗﺮﺟﻤﻪ ﮐﺮﺩګﺎ ﮔ‪，‬ﺎ۔ﺍګﺴﺔ ﻫﯽ‪1917‬ﻣ‪ Ｓ‬ﺭﻭﻡ ﻣ‪ Ｓ‬ﺍ！ﺎﻟ‪，‬ﻦ ﻣ‪ Ｓ‬ﺍﺱ‬
‫ﮐﺎ ﺍﮐ‪，‬ﻨﺘﺮﻭ ‪ f‬ﺍﺱ ﮐﺎ ﺗﺮﺟﻤﻪ ﮐ‪，‬ﺎ ﺍﻭﺭ ‪1921‬ﻣ‪ Ｓ‬ﻧ‪，‬ﮑﻠﺴﻦ ‪ f‬ﺍﻧﮕﺮګﺰﯼ ﻣ‪ Ｓ‬ﺍﺱ ﮐﺎ‬
‫ﺗﺮﺟﻤﻪ ﮐ‪，‬ﺎ‪190‬۔‬

‫ﺍﻭﺭ ﻓﺮﺍﻧﺴ‪，‬ﺴﯽ ﻣﺴﺘﺸﺮﻕ ﻣﺎﺳ‪，‬ﻨﻮﻥ ‪ f‬ﺍﭘﻨﯽ ﭘﻮﺭﯼ ﺯﻧﺪﮔﯽ ﺣﺴ‪，‬ﻦ ﺍﺑﻦ ﻣﻨﺼﻮﺭ ﺣ‪＋‬ﺝ‬
‫ﮐﯽ ﮐﺘﺐ ﮐﺔ ﻟﺌﺔ ﻭﻗﻒ ﮐﺮﺩﯼ ﮐﻪ ﺟﺲ ﮐﺔ ﻭﺍﺟﺐ ﺍﻟﻘﺘﻞ ﻫﻮ‪ f‬ﮐﺎ ﻋﻠﻤﺎء‪ f‬ﻓﺘﻮﯼٰ ﺩګﺎ‬
‫ﺗ‪％‬ﺎ ﮐ‪，‬ﻮﻧﮑﻪ ﻭﻩ ﺣﻠﻮﻝ ﮐﺎ ﻗﺎﺋﻞ ﺗ‪％‬ﺎ ﺍﻭﺭ ﻣﺎﺳ‪，‬ﻨﻮﻥ ‪ f‬ﺣ‪＋‬ﺝ ﮐﺔ ﻣﺘﻌﻠﻖ ﺗ‪，‬ﻦ ﺟﻠﺪﻭﺃ ﭘﺮ‬
‫ﻣﺸﺘﻤﻞ ﺍګﮏ ﮐﺘﺎﺏ ‪Ｌ‬ﯽ ﻟﮑ‪％‬ﯽ ۔‬
‫)ﺩګﻮﺍﻥ ﺣ‪＋‬ﺝ ﮐﯽ ﺷﺮﺡ ﮐﺔ ﻣﻘﺪﻣﺔ ﻣ‪ Ｓ‬ﮐﺎﻣﻞ ﻣﺼﻄﻔﯽ ﺍﻟﺸ‪，‬ﺒﯽ ﻟﮑ‪％‬ﺘﺎ ‪ Ｂ‬ﮐﻪ ‪:‬ﻗ‪，‬ﺲ‬
‫ﺳﺮګﺎ‪ Y‬ﻋﺮﺍ‪ Ｒ‬ﺟﻮ ﺍﺏ ﭘ‪，‬ﺮﺱ ﻣ‪ Ｓ‬ﻣﻘ‪，‬ﻢ ‪ Ｂ‬ﺍﻭﺭ ﺟﺴﺔ ﺩ‪＄‬ﺎﻥ ﺍﻟﻤﻮﺻﻠﯽ ﮐﻬﺎ ﺟﺎﺗﺎ ‪Ｂ‬‬
‫ﺍﺱ ‪ f‬ﺑﺘﺎګﺎ ‪ Ｂ‬ﮐﻪ ﻣﺴﺘﺸﺮﻕ ﻟﻮګﺲ ﻣﺎﺳ‪，‬ﻨﻮﻥ ‪ 1953 f‬ﮐﺔ ﻣﻮﺳﻢ ﺑﻬﺎﺭ ﻣ‪ Ｓ‬ﺍﺱ‬
‫ﮐﯽ ﺫﻣﻪ ﺩﺍﺭﯼ ﻟﮕﺎﺋﯽ ﮐﻪ ﺣﺴ‪，‬ﻦ ﺑﻦ ﻣﻨﺼﻮﺭ ﺣ‪＋‬ﺝ ﮐﯽ ﺭﻭﺡ ﮐﻮ ﺍګﺼﺎﻝ ﺛﻮﺍﺏ ﮐﺔ ﻟﺌﺔ‬
‫ﺍﺱ ﮐﯽ ﻭﻓﺎﺕ ﮐﺔ ﺩﻥ ﺩﺍﺭﺍﻟﺤﮑﻮﻣﺖ ﻓﺮﺍﻧﺲ ﮐﺔ ﺍﺱ ﮔﺮﺟﺔ ﻣ‪ Ｓ‬ﺟﺲ ﮐﺎ ﻣ‪ Ｓ‬ﺁﻓ‪，‬ﺴﺮ‬
‫ﻫﻮﺃ ﻧﻤﺎﺯ ﭘﺆ‪＄‬ﺔ ﻣﻮﺻﻠﯽ ﮐﻬﺘﺎ ‪ Ｂ‬ﮐﻪ ﻣ‪ Ｓ‬ﺍﺱ ﮐﺎ ﻣﻄﺎﻟﺒﻪ ﺳﻦ ﮐﺮ ﺩﻧﮓ ﺭﻩ ﮔ‪，‬ﺎ ﺍﻭﺭﻣ‪Ｓ‬‬
‫‪ f‬ﮐﻬﺎ ﮐﻪ ﺣ‪＋‬ﺝ ﺗﻮﻣﺴﻠﻤﺎﻥ ﺗ‪％‬ﺎ ﺗﻮ ﻭﻩ ﮐﻬﻨﺔ ﻟﮕﺎ ﺣ‪＋‬ﺝ ﺻﻮ‪ Ｑ‬ﺗ‪％‬ﺎ ﺭﻭﺣﺎ‪ Y‬ﺷﺨﺼ‪，‬ﺖ‬

‫‪)190‬ﺗﺎﺭګﺦ ﺍﻟﺘﺼﻮﻑ ﺍﺯ ﺑﺪﻭﯼ ‪(30 :‬‬

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‫ﺗ‪％‬ﺎ ﺍﻭﺭ ﻣﺨﺘﻠﻒ ﻣﺬﺍﻫﺐ ﺍﺱ ﮐﺔ ﻧﺰﺩګﮏ ﺍﻫﻤ‪，‬ﺖ ﻧﻬ‪ Ｓ‬ﺭﮐ‪％‬ﺘﺔ ﺗ‪％‬ﺔ ۔ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ‬
‫ﻣﺠﻠﻪ ﺣﻮﺍﺩﺙ ﻧﻤﺒﺮ ‪1420‬ﻣ‪ Ｓ‬ﻣﻘﺎﻟﻪ ﺟﺴﺔ ﺟﻬﺎﺩ ﻓﺎﺿﻞ ‪ f‬ﻟﮑ‪％‬ﺎ ‪(Ｂ‬‬

‫ﻣﺴﺘﺸﺮﻗ‪，‬ﻦ ‪ f‬ﻓﻘﻂ ”ﺻﻮﻓ‪，‬ﺖ“ﺍﻭﺭ ﺍﻥ ﻣ‪ Ｓ‬ﻏﺎﻟﯽ ﺻﻮﻓ‪，‬ﺎءﮐﻮ ﻣﻨﻈﺮ ﻋﺎﻡ ﭘﺮ ﻻ‪ f‬ﮐﺎ‬

‫ﺍﻫﺘﻤﺎﻡ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎ ﺑﻠﮑﻪ ﺩګﮕﺮ ﺗﻤﺎﻡ ﻓﺮﻗﺔ ﺟ‪，‬ﺴﺔ ﻣﻌﺘﺰﻟﻪ ‪،‬ﺷ‪，‬ﻌﻪ ﺍﻭﺭ ﺧﻮﺍﺭﺝ ﮐﯽ ‪Ｌ‬ﯽ‬
‫ﻣﮑﻤﻞ ﺳﺮﭘﺮﺳﺘﯽ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺩﺭﺍﺻﻞ ﻭﻩ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ ﺩﺭﺧﺸﻨﺪﻩ ﺗﺎﺭګﺦ ﮐﺎ ﺍګﮏ‬
‫ﺩﻭﺳﺮﺍ ﺍﻭﺭ‪，Ｌ‬ﺎﻧﮏ ﺭﺥ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﺳﺎﻣﻨﺔ ﻻﻧﺎ ﭼﺎﻫﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍ ﺱ ﮐﺔ ﺫﺭګﻌﺔ‬
‫ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﻮ ﺍﺳ‪＋‬ﻡ ﺳﺔ ﻣﺘﻨﻔﺮ ﮐﺮﻧﺎ ﭼﺎﻫﺘﺔ ﻫ‪ Ｓ‬ﺣﺎﻻﻧﮑﻪ ‪ Ａ‬ﺍﺱ ﺻﻮﻓ‪，‬ﺖ ﻭﺗﻔﺮﻗﻪ‬
‫ﺑﺎﺯﯼ ﮐﻮ ﺍﺳ‪＋‬ﻡ ﮐﯽ ﺗﺎﺭګﺦ ﺗﻮﮐ‪，‬ﺎ ﺍﺳ‪＋‬ﻡ ﮐﺎ ﺣﺼﻪ ‪Ｌ‬ﯽ ﻧﻬ‪ Ｓ‬ﻣﺎﻧﺘﺔ ﭼﻪ ﺟﺎﺋ‪，‬ﮑﻪ ﺍﺳﺔ ﻭﻩ‬
‫ﺍﭘﻨﺔ ﻣﻘﺎﺻﺪ ﻣﺬﻣﻮﻣﻪ ﮐﺔ ﻟﺌﺔ ﺍﺳﺘﻌﻤﺎﻝ ﻣ‪ Ｓ‬ﻻﺳﮑ‪ Ｓ‬ﮐﺴﯽ ﻓﺮﺩ ﮐﯽ ﺑﺮﺍﺋﯽ ﺍﺳ‪＋‬ﻡ ﮐﻮ‬
‫ﺑﺮﺍﻧﻬ‪ Ｓ‬ﮐﺮﺳﮑﺘﯽ ۔‬

‫ﺍﺧﺘﺘﺎﻣﯽ ﮐﻠﻤﺎﺕ‬
‫ﺁﺧﺮ ﻣ‪ Ｓ‬ﺁﭖ ﮐﻮ ﺷﺪﺕ ﺳﺔ ﺍﻧﺘﻈﺎﺭ ﻫﻮﮔﺎ ﮐﻪ ﺁﺧﺮ ﻫﻤﺎﺭﺓ ﺑ‪，‬ﺎﻥ ﮐﺮﺩﻩ ﺍﻥ ﺗﻤﺎﻡ ﺣﻘﺎﺋﻖ‬
‫ﮐﺔ ﭘ‪，‬ﭽ‪％‬ﺔ ﻭﻩ ﮐﻮﻥ ﺳﺔ ﻣﺤﺮﮐﺎﺕ ﮐﺎﺭﻓﺮﻣﺎﺗ‪％‬ﺔ ﺟﺲ ‪ f‬ﺗﻔﺮﻗﻪ ﺑﺎﺯﯼ ﮐﯽ ﺁﮒ ﮐﻮ ﻫﻮﺍ‬
‫ﺩﯼ ﺍﻭﺭ ﺻﺮﺍﻁ ﻣﺴﺘﻘ‪，‬ﻢ ﺳﺔ ﺩﻭﺭﯼ ﻣ‪ Ｓ‬ﺍﺿﺎﻓﻪ ﻫﻮﺗﺎﮔ‪，‬ﺎ ﺍﻭﺭﻟﻮﮒ ﻣﻨﻬﺞ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆‬
‫ﻭﺍﻟﺠﻤﺎﻋ＆ ﺳﺔ ﺍﻋﺮﺍﺽ ﮐﺮ‪ f‬ﻟﮕﺔ ﺍﺱ ﮐﺔ ﻟﺌﺔ ‪ Ａ‬ﭼﻨﺪ ﻣﺸﺘﺮﮎ ﻋﻮﺍﻣﻞ ﻭﻣﺤﺮﮐﺎﺕ ﮐﺎ‬
‫ﺗﺬﮐﺮﻩ ﮐﺮګﺄ ﮔﺔ ﮐﻪ ﺟﺲ ‪ f‬ﺻﻮﻓ‪，‬ﺖ ﮐﻮ ﺣﺎﻟ‪，‬ﻪ ﺻﻮﺭﺕ ﺗﮏ ﭘﻬﻨﭽﺎګﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﺳﺔ‬
‫ﺍګﺴﯽ ﺑﻨ‪，‬ﺎﺩګﺄ ﻓﺮﺍ‪ Ａ‬ﮐ‪ Ｓ‬ﺟﻦ ﮐﯽ ﺑﻨﺎءﭘﺮ ﻭﻩ ﺩګﮕﺮ ِﻓﺮَﻕ ﺳﺔ ﻣﻤﺘﺎﺯ ﻫﻮﮔﺌﯽ ﺍﺱ ﻃﺮﺡ‬
‫ﺍګﮏ ﻣﺴﻠﻤﺎﻥ ﮐﺔ ﻟﺌﺔ ﺧ‪，‬ﺮ ﺍﻭﺭ ﺷﺮ ﻣ‪ Ｓ‬ﺗﻤ‪，‬ﺰ ﺍﻭﺭ ﻓﺮﻕ ﮐﺮﻧﺎ ﺍﻭﺭ ﻋﺼﺮ ﺣﺎﺿﺮ ﮐﺔ‬
‫ﺣﻘﺎﺋﻖ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺩﺍﻋ‪，‬ﺎﻥ ﺣﻖ ﮐﻮ ﺩﺍﻋ‪，‬ﺎﻥ ﺑﺎﻃﻞ ﺳﺔ ﺍﻟﮓ ﮐﺮﻧﺎ ﺁﺳﺎﻥ ﻫﻮﺟﺎﺋﺔ ﮔﺎ ﺍﻥ‬
‫ﻋﻮﺍﻣﻞ ﮐﻮ ‪ Ａ‬ﻣﺨﺘﺼﺮ ﻃﻮﺭ ﭘﺮ ﺑ‪，‬ﺎﻥ ﮐﺮګﺄ ﮔﺔ‬

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‫‪ 1‬ﺷﺮﻋﯽ ﻋﻠﻮﻡ ﺳﺔ ﻧﺎﻣﮑﻤﻞ ﻭﺍﻗﻔ‪，‬ﺖ‪:‬ﺍﺑﻦ ﺟﻮﺯﯼ ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ﺷ‪，‬ﻄﺎﻥ ‪ f‬ﺍﻧﻬ‪Ｓ‬‬
‫ﺳﺐ ﺳﺔ ﭘﻬﻠﺔ ﺍﺱ ﻓﺮګﺐ ﻣ‪ Ｓ‬ﻣﺒﺘ‪ ＋‬ﮐ‪，‬ﺎ ﮐﻪ ﻭﻩ ﮐﻬﻨﺔ ﻟﮕﺔ ﮐﻪ ﻣﻘﺼﺪ ﻋﻤﻞ ‪ Ｂ‬ﺍﻭﺭ‬
‫‪ Ａ‬ﻫﻤﻪ ﻭﻗﺖ ﺍﷲ ﮐﺔ ﺫﮐﺮ ﺍﻭﺭ ﺍﺱ ﮐﯽ ﻋﺒﺎﺩﺕ ﻣ‪ Ｓ‬ﻣﺼﺮﻭﻑ ﺭﻫﺘﺔ ﻫ‪ Ｓ‬ﺩﻧ‪，‬ﺎ ﮐﻮ‬
‫ﭼ‪％‬ﻮﺅ ﮐﺮ ﺍﷲ ﮐﯽ ﻃﺮﻑ ﻣﺘﻮﺟﻪ ﻫﻮﭼﮑﺔ ﻫ‪ Ｓ‬۔ګﻬﯽ ﺗﺼﻮﺭ ﺑﺘﺪﺭګﺞ ﻋﻠﻢ ﮐﺔ ﺭﻭﺷﻦ‬
‫ﭼﺮﺍﻍ ﮐﻮ ﺑﺠ‪％‬ﺎ‪ f‬ﻟﮕﺎ ﺗﺎﺁﻧﮑﻪ ﻭﻩ ﻋﻠﻢ ﺷﺮﻋﯽ ﺳﺔ ﺍﻋﺮﺍﺽ ﮐﺮ‪ f‬ﻟﮕﺔ ﺟﺒﮑﻪ ﻭﻫﯽ‬
‫ﺻﺤ‪，‬ﺢ ﻋﻤﻞ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ ﻓﻘﻪ ‪،‬ﺣﺪګﺚ ﺍﻭﺭ ﺗﻔﺴ‪，‬ﺮ ﮐﺔ ﻋﻠﻮﻡ ﺍﻥ ﭘﺮ ﺟﻬﺎﻟﺖ‬
‫ﭼ‪％‬ﺎﮔﺌﯽ ﻧﺘ‪，‬ﺠﺘﺎً ﻭﻩ ﺑﺪﻋﺎﺕ ﻭﺧﺮﺍﻓﺎﺕ ﻣ‪ Ｓ‬ﭘﺆﮔﺌﺔ ﺍﮐﺜﺮ ﺻﻮﻓ‪，‬ﺎءﮐﯽ ﻋﺒﺎﺩﺍﺕ ﺧﺎﺹ‬
‫ﮐﯽ ﻋﺎﻡ ﺻﻮﻓ‪，‬ﺎءﮐﯽ ﺑﺪﻋﺎﺕ ﻫ‪ Ｓ‬ﺍﺱ ﮐﯽ ﻭﺟﻪ ﻭﻩ ﻣﻐﺎﻟﻄﺔ ﻫ‪ Ｓ‬ﺟﻮ ﺍﻥ ﻣﺸﺎﺋﺦ ﺍﻥ‬
‫ﮐﺔ ﻟﺌﺔ ﻣﺰګﻦ ﮐﺮﮐﺔ ﭘ‪，‬ﺶ ﮐﺮﺗﺔ ﺭ‪Ｂ‬۔‬

‫‪ 2‬ﺗﺎﻭګﻞ ﻭﺗﺤﺮګﻒ‪:‬ﺗﻤﺎﻡ ﻓﺮﻗﻮﺃ ﮐﯽ ﻣﺸﺘﺮﮐﻪ ﻣﺼ‪，‬ﺒﺖ ﻭ ﻧﺼﻮﺹ ﮐﺔ ﻇﺎ‪Ｃ‬‬

‫ﻭﻣﺘﺒﺎﺩﺭ)ګﻌﻨﯽ ﻇﺎ‪Ｃ‬ﯼ ﻣﻔﻬﻮﻡ(ﺳﺔ ﺍﻋﺮﺍﺽ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺍګﺴﯽ ﺗﺤﺮګﻒ‬
‫ﻭﺗﺎﻭګﻞ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﻮﻧﺼﻮﺹ ﺳﺔ ﻣﻨﺎﺳﺒﺖ ﻧﻪ ﺭﮐ‪％‬ﺘﯽ ﺣﺘﯽ ﮐﻪ ﻭﻩ ﺍﻥ ﺳﺔ ﺍﭘﻨﺔ‬
‫ﺑﺎﻃﻞ ﺍﻗﻮﺍﻝ ﻭﻧﻈﺮګﺎﺕ ﺛﺎﺑﺖ ﮐﺮ‪ f‬ﻟﮕﺘﺔ ﺟ‪，‬ﺴﺎﮐﻪ ﺷﺮګﻌﺖ ﻭﺣﻘ‪，‬ﻘﺖ )ﻃﺮګﻘﺖ(ﮐﯽ‬
‫ﺑﺤﺚ ﻣ‪ Ｓ‬ﻗﺮﺁ‪ Y‬ﺗﺎﻭګﻞ ﻭﺗﺤﺮګﻒ ﮐﯽ ﺑﻬﺖ ﺳﯽ ﻣﺜﺎﻟ‪ Ｓ‬ﻣ‪＋‬ﺣﻈﻪ ﮐﺮﭼﮑﺔ ﻫ‪Ｓ‬‬
‫ﺍﻧﻬ‪ Ｓ‬ګﻪ ﺩ‪＄‬ﻮﮐﻪ ﺩګﺎﮔ‪，‬ﺎ ﮐﻪ ګﻪ ﺗﺎﻭګﻞ ﻭﺗﺤﺮګﻒ ﺁګﺖ ﻗﺮﺁ‪ Y‬ﮐﺎ ﻣﻔﻬﻮﻡ ﻣﺨﺎﻟﻒ ‪Ｂ‬‬
‫)ګﻌﻨﯽ ﺑﺎﻃﻨ‪，‬ﺖ(ﺟﺲ ﮐﺎﺍﺩﺭﺍﮎ ﺻﺮﻑ ﺧﻮﺍﺹ ﻫﯽ ﮐﺮﺳﮑﺘﺔ ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ګﻪ ﺑﺎﻃﻨ‪，‬ﺖ‬
‫ﺍﻭﺭ ﺍ‪ Ｈ‬ﮐﺘﺎﺏ ﮐﺎ ﻃﺮګﻘﻪ ‪ Ｂ‬ﺍﷲ ﺗﻌﺎﻟﯽٰ ﺍﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﻓﺮﻣﺎﺗﺎ ‪: Ｂ‬ﻣﻦ ﺍﻟﺬګﻦ ‪＄‬ﺎﺩﻭﺍ‬
‫ګﺤﺮﻓﻮﻥ ﺍﻟﮑﻠﻢ ﻋﻦ ﻣﻮﺍﺿﻌﻪ)ګﻌﻨﯽ (ګﻬﻮﺩ ﺟﻮ ﮐﻠﻤﺎﺕ )ﺍﺣﮑﺎﻣﺎﺕ(ﮐﻮ ﺍﻥ ﮐﺔ ﻣﻘﺎﻣﺎﺕ‬
‫)ﺩﺭﺳﺖ ﻣﻌﺎ‪(Y‬ﺳﺔ ﺑﺪﻝ ﺇﺍﻟﺘﺔ ﻫ‪ 191Ｓ‬۔‬

‫‪ 3‬ﻣﺸﺎګﺦ )ﭘ‪，‬ﺮﺻﺎﺣﺒﺎﻥ(ﮐﺔ ﻣﺘﻌﻠﻖ ﻏﻠﻮ‪:‬ﺍﻗﻄﺎﺏ ‪،‬ﺍﻭﺗﺎﺩ‪،‬ﺍﻭﻟ‪，‬ﺎء‪،‬ﮐﺮﺍﻣﺎﺕ ﺍﻭﺭ ﺍﻥ ﺳﺔ‬

‫ﻣﺘﻌﻠﻖ ﺻﻮﻓ‪，‬ﺎﻧﻪ ﻋﻘﺎﺋﺪ‪،‬ﺍﻭﺭ ﺍﺳﯽ ﻃﺮﺯ ﮐﯽ ﭘﺴﻤﺎﻧﺪﻩ ﺻﻮﻓ‪，‬ﺎﻧﻪ ﺗﺮﺑ‪，‬ﺖ ﺟﺲ ﻣ‪Ｓ‬‬

‫‪)191‬ﺍﻟﻨﺴﺎء‪(46:‬‬

‫‪110‬‬
‫ﻣﺮګﺪ ﺍﻭﺭ ﺷﺎﮔﺮﺩ ﮐﻮ ﭘ‪，‬ﺮ ﺍﻭﺭ ﺻﺎﺣﺐ ﻃﺮګﻘﺖ ﺍﻭﺭ ﺷ‪，‬ﺦ ﮐﺔ ﺳﺎﻣﻨﺔ ﺑﺎﻟﮑﻞ ﻫﯽ‬
‫ﺫﻟ‪，‬ﻞ ﻭﺣﻘ‪，‬ﺮ ﮐﺮﺩګﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﺍﻥ ﺍﻣﻮﺭ ﺳﺔ ﻣﺘﻌﻠﻖ ﮔﻔﺘﮕﻮ ﻣ‪ Ｓ‬ﺑﻬﺖ ﮐﭽ‪ ＃‬ﻟﮑ‪ ＃‬ﭼﮑﺔ‬
‫ﻫ‪ Ｓ‬ګﻘ‪，‬ﻨﺎ ګﻪ ﺗﺼﻮﻑ ﮐﯽ ﺳﺐ ﮔ‪，＂％‬ﺎ ﺻﻔﺖ ‪ Ｂ‬ﺍﻭﺭ ﺷ‪，‬ﻌﻪ ﺍﻭﺭ ﻧﺼﺎﺭﯼٰ ﺳﺔ ﻣﺸﺎﺑﻪ‬
‫‪ Ｂ‬ﺷ‪，‬ﻌﻪ ﺍﭘﻨﺔ ﺍﻣﺎﻣﻮﺃ ﺍﻭﺭﻧﺼﺎﺭﯼٰ ﻣﺴ‪，‬ﺢ‪ ‬ﮐﯽ ﺫﺍﺕ ﻣ‪ Ｓ‬ﺍﺳﯽ ﻃﺮﺡ ﮐﺎﻏﻠﻮ ﮐﺮﺗﺔ‬
‫ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻧﻬ‪ Ｓ‬ﻣﺮﺗﺒﻪ ﺍﻟﻮﻫ‪，‬ﺖ ﭘﺮ ﻓﺎﺋﺰ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ګﻬﯽ ﻭﻩ ﻋﻤﻞ ‪ Ｂ‬ﺟﺲ ﺳﺔ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ f‬ﺍﭘﻨﯽ ﺍﻣﺖ ﮐﻮ ﺇﺭﺍګﺎ ﺍﻭﺭﺑﭽﺎګﺎ ﺍﺭﺷﺎﺩ ﻓﺮﻣﺎګﺎ‪:‬ﻻ ﺗﻄﺮﻭ‪ Y‬ﮐﻤﺎ‬
‫ﺍﻃﺮﺕ ﺍﻟﻨﺼﺎﺭﯼ ﻋ‪，‬ﺴﯽ ﺍﺑﻦ ﻣﺮګﻢ ﺍﻧﻤﺎ ﺍﻧﺎ ﻋﺒﺪﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻣ‪，‬ﺮﺓ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻏﻠﻮ‬
‫ﻧﻪ ﮐﺮﻧﺎ ﺟﺲ ﻃﺮﺡ ﻋ‪，‬ﺴﺎﺋ‪，‬ﻮ ﺃ ‪ f‬ﻋ‪，‬ﺴﯽٰ ﺑﻦ ﻣﺮګﻢ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻏﻠﻮ ﮐ‪，‬ﺎ‬
‫ﺩﺭﺣﻘ‪，‬ﻘﺖ ﻣ‪ Ｓ‬ﺍﷲ ﮐﺎ ﺑﻨﺪﻩ ﺍﻭﺭﺍﺱ ﮐﺎ ﺭﺳﻮﻝ ﻫﻮ)ﺑﺨﺎﺭﯼ(۔ﺍﮔﺮ ﻫﻤﺎﺭﺓ ﻋﻠﻤﺎءﻣ‪Ｓ‬‬
‫ﮐﻮﺋﯽ ﻣﻔﺴﺪ ‪ Ｂ‬ﺗﻮ ﻭﻩ ګﻬﻮﺩ ﮐﺔ ﻣﺸﺎﺑﻪ ‪ Ｂ‬ﺍﻭﺭ ﺍﮔﺮ ﻫﻤﺎﺭﺓ ﻋﺎﺑﺪګﻦ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ‬
‫ﻣﻔﺴﺪ ‪ Ｂ‬ﺗﻮ ﻭﻩ ﻧﺼﺎﺭﯼٰ ﺳﺔ ﻣﺸﺎﺑﻪ ‪ Ｂ‬ﺍﻭﺭ ﺣﻖ ﭘﺮ ﻭﻩ ‪ Ｂ‬ﺟﺴﺔ ﺍﷲ ﺗﻮﻓ‪，‬ﻖ ﺩﺓ ﺍﻭﺭ‬
‫ﻏﻠﻮ ګﻬﻮﺩﻭﻧﺼﺎﺭﯼٰ ﮐﯽ ﻣﺸﺎﺑﻬﺖ ﺳﺔ ﻧﺠﺎﺕ ﺩﺓ ۔‬

‫‪ 4‬ﻣﻨﻬﺞ ﺳﻠﻒ ﺻﺎﻟﺤ‪，‬ﻦ ﺳﺔ ﺩﻭﺭﯼ‪:‬ﺻﻮﻓ‪，‬ﺎﻧﻪ ﺑﺪﻋﺘﯽ ﺍﻋﻤﺎﻝ ﻭﺍﻋﺘﻘﺎﺩﺍﺕ ﮐﺎ ﻻﺯﻣﯽ‬

‫ﻧﺘ‪，‬ﺠﻪ ګﻪ ﻫﻮﺍ ﮐﻪ ﻭﻩ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﺍﻭﺭ ﺻﺤﺎﺑﻪ ﻭﺗﺎﺑﻌ‪，‬ﻦ ﮐﺔ ﻣﻨﻬﺞ ﻋﻤﻞ‬
‫ﻭﻋﻘ‪，‬ﺪﻩ ﺳﺔ ﺩﻭﺭ ﻫﻮﮔﺌﺔ ﻣﻘﺎﻡ ﺳﻠﻔ‪，‬ﺖ ﺳﺔ ﮔﺮﭘﺆﺓ ﺍﮔﺮﭼﻪ ګﻪ ﻣﺎﻧﻨﺔ ﮐﺔ ﻟﺌﺔ ﺗ‪，‬ﺎﺭ‬
‫ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺻﻮﻓ‪，‬ﺎءﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﺻﺮﻑ ﺳﻄﺤﯽ ﺍﺳ‪＋‬ﻡ ﮐﻮ ﺟﺎﻧﺘﺔ‬
‫ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ﺍﻥ ﮐﺔ ﻣﺸﺎﺋﺦ ﺣﻘ‪，‬ﻘﯽ ﺍﺳ‪＋‬ﻡ ﮐﻮ ﺍﺳﯽ ﻟﺌﺔ ﻭﻩ ﺍﻥ ﺍﻗﻮﺍﻝ ﻭﺍﻋﻤﺎﻝ ﺳﺔ ﺍﷲ‬
‫ﮐﺎ ﻗﺮﺏ ﺣﺎﺻﻞ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﻦ ﺳﺔ ﺍﻥ ﺳﺔ ﭘﻬﻠﺔ ﻭﺍﻟﺔ ﻧﻬ‪ Ｓ‬ﮐﺮﺳﮑﺔ ﺍﻭﺭﻭﻩ ﺍﻥ‬
‫ﻣﺮﺍﺗﺐ ﺗﮏ ﺟﺎﭘﻬﻨﭽﺔ ﺟﻦ ﺗﮏ ﺍﻥ ﺳﺔ ﭘﻬﻠﺔ ﻭﺍﻟﺔ ﺳﺎﺑﻘ‪，‬ﻦ ﺍﻭﻟ‪，‬ﻦ ﻧﻬ‪ Ｓ‬ﭘﻬﻨﭻ ﭘﺎﺋﺔ‬
‫ﻟﻬٰﺬﺍ ﺍﺱ ﮐﺎﺍﻧﺠﺎﻡ ګﻪ ﻫﻮﺍ ﮐﻪ ﻭﻩ ﺑﻮﻗﺖ ﺍﺧﺘ‪＋‬ﻑ ﻣﻨﻬﺞ ﺻﺤﺎﺑﻪ ﻭﺗﺎﺑﻌ‪，‬ﻦ ﮐﯽ ﻃﺮﻑ‬
‫ﺭﺟﻮﻉ ﻧﻪ ﮐﺮﺗﺔ ﺍﻭﺭ ﺍﻣﺖ ﮐﺔ ﺑﻬﺘﺮګﻦ ﻃﺒﻘﺔ ﺳﺔ ﺍﺳﺘﻔﺎﺩﻩ ﮐﺮ‪ f‬ﺳﺔ ﻣﺤﺮﻭﻡ ﮐﺮﺩګﺌﺔ‬
‫ﮔﺌﺔ۔‬

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‫‪ 5‬ﺗﺼﻮﻑ ﺍﻭﺭ ﺗﺸ‪，‬ﻊ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﺗﻌﻠﻖ‪:‬ﺻﻮﻓ‪，‬ﺖ ﮐﺎ ﺷ‪，‬ﻌ‪，‬ﺖ ﺳﺔ ﺑﺆﺍ ﮔﻬﺮﺍ ﺭﺷﺘﻪ ‪ Ｂ‬ﺍﻥ‬
‫ﺩﻭﻧﻮﺃ ﮐﺎ ﺩ‪，＄‬ﺎﻥ ﺻﺤﺎﺑﻪ ﻣ‪ Ｓ‬ﺳﺔ ﻋﻠﯽ ﺑﻦ ﺍ‪ Ｋ‬ﻃﺎﻟﺐ ﺍﻭﺭ ﺣﺴﻦ ﺑﻦ ﻋﻠﯽ‪ ‬ﭘﺮﻫﯽ‬
‫ﺭﻫﺘﺎ ‪ Ｂ‬ﺟﻮ ﮐﻪ ﺻﻮﻓ‪，‬ﺎءﮐﺔ ﻧﺰﺩګﮏ ﺳﺐ ﺳﺔ ﭘﻬﻠﺔ ﻗﻄﺐ ﻫ‪ 192Ｓ‬۔‬

‫ﺍﻭﺭ ﺻﻮﻓ‪，‬ﺎءﮐﯽ ﺍﻗﻄﺎﺏ ﺍﻭﺭ ﺍﻭﺗﺎﺩ ﮐﯽ ﺗﻘﺴ‪，‬ﻢ ‪Ｌ‬ﯽ ﺍﺳﻤﺎﻋ‪，‬ﻠ‪，‬ﺖ ﺍﻭﺭ ﺷ‪，‬ﻌ‪，‬ﺖ ﺳﺔ‬
‫ﻣﺸﺎﺑﻬﺖ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﭘﺮ ‪193Ｂ‬۔‬

‫ﺍﻥ ﺩﻭﻧﻮﺃ ﻓﺮﻗﻮﺃ )ﺻﻮﻓ‪，‬ﺖ ﺍﻭﺭ ﺷ‪，‬ﻌ‪，‬ﺖ(ﮐﺔ ﺭﻭﻧﻤﺎ ﻫﻮ‪ f‬ﮐﯽ ﻭﺟﻮ＠ﺕ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻣﺰﺍﺝ‬
‫ﻗﺮګﺐ ﻗﺮګﺐ ﻫ‪ Ｓ‬ﺷ‪，‬ﻌﻪ ﺳ‪，‬ﺎﺳﯽ ﻣ‪，‬ﺪﺍﻥ ﻣ‪ Ｓ‬ﺳﺮﮔﺮﻡ ﺭ‪ Ｂ‬ﺍﻭﺭ ﺻﻮﻓ‪，‬ﻪ ﻣ‪，‬ﺪﺍﻥ ﺯﻧﺪﮔﯽ‬
‫ﻣ‪ Ｓ‬ﺍﻭﺭ ﺗﻤﺎﻡ ﻣﺴﻠﻤﺎﻥ ﺍﻗﻮﺍﻡ ﻣ‪ Ｓ‬ﺳﺐ ﺳﺔ ﺯګﺎﺩﻩ ﺻﻮ‪ Ｑ‬ﺍ‪ Ｈ‬ﻓﺎﺭﺱ ﻣ‪ Ｓ‬ﻫﻮﺋﺔ ‪194‬۔‬

‫ﺻﻮﻓ‪，‬ﺎء‪ f‬ﺯﻧﺪﮔﯽ ﺳﺔ ﻣﺘﻌﻠﻖ ﻋﻘ‪，‬ﺪﻩ ‪Ｌ‬ﯽ ﺑﻌﺾ ﺍﻥ ﺷ‪，‬ﻌﻪ ﺳﺔ ﻟ‪，‬ﺎ ﺟﻮ ﻣﻬﺪګﺖ ﮐﺔ‬
‫ﻗﺎﺋﻞ ﺗ‪％‬ﺔ ﮐﻪ ﻭﻩ ﺍﺏ ﺗﮏ ﺯﻧﺪﻩ ﻫ‪ Ｓ‬۔ﺍﺑﻦ ﺣﺰﻡ ﻓﺮﻣﺎﺗﺔ ﻫ‪:Ｓ‬ﻧﻌﺾ ﺑﺔ ﻭﻗﻮﻑ ﺻﻮﻓ‪，‬ﺎء‪Ｌ‬ﯽ‬
‫ﺍﺳﯽ ﺭﺍﻩ ﭘﺮ ﭼﻠﺔ ﺍﻭﺭﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﻟ‪，‬ﺎﺱ ﺍﻭﺭﺧﻀﺮ‪‬ﺍ‪Ｌ‬ﯽ ﺗﮏ ﺯﻧﺪﻩ ﻫ‪195 Ｓ‬۔‬

‫ﺳﻠﻤﯽ ‪ f‬ﺍﭘﻨﯽ ﺗﻔﺴ‪，‬ﺮ ﻣ‪ Ｓ‬ﺍﻥ ﻣﺨﺎﻟﻒ ﻣﻨﻬﺞ ﺻﺤ‪，‬ﺢ ﺗﻔﺴ‪，‬ﺮﯼ ﺭﻭﺍګﺎﺕ ﭘﺮ ﺍﻋﺘﻤﺎﺩ ﮐ‪，‬ﺎ‬
‫‪ Ｂ‬ﺟﻮ ﺍﻣﺎﻡ ﺟﻌﻔﺮ ﺻﺎﺩﻕ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﮐﯽ ﺟﺎﺗﯽ ﻫ‪ Ｓ‬ﺍﻥ ﻣ‪ Ｓ‬ﺍګﮏ ګﻪ ‪Ｌ‬ﯽ ‪Ｂ‬‬
‫ﮐﻪ ﺟﺐ ﺷ‪，‬ﻌﻪ ‪ f‬ﺍﷲ ﮐﺔ ﻓﺮﻣﺎﻥ‪”:‬ﻭﻋﻠﯽ ﺍﻻﻋﺮﺍﻑ ﺭﺟﺎﻝ)ګﻌﻨﯽ(ﺍﻋﺮﺍﻑ)ﺍګﮏ ﺩګﻮﺍﺭ‬
‫ﮐﺎﻧﺎﻡ ‪ Ｂ‬ﺟﻮ ﺟﻨﺖ ﺍﻭﺭ ﺟﻬﻨﻢ ﮐﺔ ﺩﺭﻣ‪，‬ﺎﻥ ‪(Ｂ‬ﭘﺮﮐﭽ‪ ＃‬ﻟﻮﮒ ﻫﻮﺃ ﮔﺔ “ﮐﺔ ﻣﺘﻌﻠﻖ ﮐﻬﺎ‬
‫ﮐﻪ ﺍﺱ ﺳﺔ ﻋﻠﯽ‪ ‬ﻣﺮﺍﺩ ﻫ‪ Ｓ‬ﻭﻩ ﺍﭘﻨﺔ ﻣﺪﺩﮔﺎﺭﻭﺃ ﮐﺔ ﻧﺎﻡ ﺟﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﺗﻮﺳﻠﻤﯽ ‪Ｌ f‬ﯽ‬

‫‪)192‬ﻟﻄﺎﺋﻒ ﺍﻟﻤﻨﻦ‪(67:‬‬
‫‪)193‬ﺍﺑﺠﺪ ﺍﻟﻌﻠﻮﻡ ﺍﺯ ﺻﺪګﻖ ﺣﺴﻦ ﺧﺎﻥ ‪(2/160:‬‬
‫‪)194‬ﺍﻟﺘﺼﻮﻑ ﺍﺯ ﺯﮐﯽ ﻣﺒﺎﺭﮎ‪(2/28:‬‬
‫‪)195‬ﺍﻟﺼﻠ＆ ﺑ‪，‬ﻦ ﺍﻟﺘﺼﻮﻑ ﻭﺍﻟﺘﺸ‪，‬ﻊ ﺍﺯ ﻣﺼﻄﻔﯽ ﺷ‪，‬ﺒﯽ‪(136:‬‬

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‫ﺍﺳﯽ ﺭﻧﮓ ﻣ‪ Ｓ‬ﮐﻬﻪ ﺩګﺎ ﮐﻪ ﺍﺻﺤﺎﺏ ﺍﻋﺮﺍﻑ ﺳﺔ ﻣﺮﺍﺩ ﺍﺻﺤﺎﺏ ﻣﻌﺮﻓﺖ ﻣﺮﺍﺩ ﻫ‪ Ｓ‬ﺍﺑﻦ‬
‫ﻋﺮ‪ f Ｋ‬ﮐﻬﺎﮐﻪ‪:‬ﮐﭽ‪ ＃‬ﻟﻮﮒ ﻋﺮﻓﺎءﻫ‪ Ｓ‬ګﻌﻨﯽ ﺧﺎﺹ ﺍﷲ ﻭﺍﻟﺔ ‪196‬۔‬

‫ﻧ‪，‬ﺰ ﺳﺮﺍﺝ ﮐﻬﺘﺎ ‪ Ｂ‬ﮐﻪ ‪:‬ﺗﻤﺎﻡ ﺍﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ‪‬ﻣ‪ Ｓ‬ﺳﺔ ﺻﺮﻑ ﻋﻠﯽ‪‬ﺍﺱ ﺳﺔ‬
‫ﻣﺮﺍﺩ ﻫ‪ Ｓ‬ﮐﭽ‪ ＃‬ﻣﻌﺎ‪ Y‬ﺟﻠ‪，‬ﻠ＆ ﺍﻭﺭ ﺍﺷﺎﺭﺍﺕ ﺩﻗ‪，‬ﻘﻪ ﺍﻭﺭ ﺗﻮﺣ‪，‬ﺪ ﻭﻣﻌﺮﻓﺖ ﺍﻭﺭ ﺍ‪ Ｈ‬ﻋﻠﻢ ﮐﯽ‬
‫ﻋﺒﺎﺭﺕ ﻭﺍﻧﻔﺮﺍﺩګﺖ ﮐﯽ ﺑﻨﺎءﭘﺮﺟﻦ ﮐﺎ ﺍﺩﺭﺍﮎ ﻓﻘﻂ ﺍ‪ Ｈ‬ﺣﻘﺎﺋﻖ ﺻﻮﻓ‪，‬ﺎءﻫﯽ ﮐﺮﺳﮑﺘﺔ‬
‫ﻫ‪197Ｓ‬۔‬

‫ﺟﺒﮑﻪ ﻋﻠﯽ‪ ‬ﺑﺎﺗﻔﺎﻕ ﻣﺴﻠﻤ‪，‬ﻦ ﺍﭘﻨﺔ ﺳﺔ ﭘﻬﻠﺔ ﺧﻠﻔﺎءګﻌﻨﯽ ﺍﺑﻮﺑﮑﺮ ﻭﻋﻤﺮﻭﻋﺜﻤﺎﻥ‪ ‬ﮐﺔ‬
‫ﺑﻌﺪ ﺩګﮕﺮ ﺻﺤﺎﺑﻪ ﺳﺔ ﺍﻓﻀﻞ ﻫ‪ Ｓ‬ﺍﻭﺭﻋﻠﻤﺎءﺻﺤﺎﺑﻪ ﻣ‪ Ｓ‬ﺳﺔ ﻫ‪ Ｓ‬ﺗﻮ ﺍﺱ ﺧﺎﺹ‬
‫ﺍﻓﻀﻠ‪，‬ﺖ ﮐﺎ ﮐ‪，‬ﺎ ﻣﻌﻨﯽ؟‬

‫ﺍګﺴﺔ ﻫﯽ ﻭﻟﯽ ﮐﺔ ﻣﻌﺼﻮﻡ ﻋﻦ ﺍﻟﺨﻄﺎءﻫﻮ‪ f‬ﮐﺎ ﻋﻘ‪，‬ﺪﻩ ‪Ｌ‬ﯽ ﺻﻮﻓ‪，‬ﺎء‪ f‬ﺷ‪，‬ﻌﻪ ﺳﺔ ﻫﯽ‬
‫ﻟ‪，‬ﺎ ‪ Ｂ‬ﺟﻮ ﺍﭘﻨﺔ ﺍﺋﻤﻪ ﮐﻮﻣﻌﺼﻮﻡ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ﭘ‪％‬ﺮ ﻣﺮﻭﺭ ﺯﻣﺎﻧﻪ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺳﺎﺗ‪＃‬‬
‫ﺍﺳﺔ ﺣﻔﻆ ﺳﺔ ﺑﺪﻝ ﺇﺍﻻ ﻗﺸ‪，‬ﺮﯼ ﺍﭘﻨﺔ ﺍﺱ ﻋﻘ‪，‬ﺪﺓ ﮐﯽ ﻭﺿﺎﺣﺖ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﻟﮑ‪％‬ﺘﺎ ‪Ｂ‬‬
‫‪:‬ﺟﺎﻥ ﻟﻮﮐﻪ ﺍﻭﻟ‪，‬ﺎءﮐﯽ ﺳﺐ ﺳﺔ ﺑﺰﺭﮒ ﮐﺮﺍﻣﺖ ګﻪ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﻣﺤﺾ ﺍﻃﺎﻋﺖ ﻫﯽ ﮐﺮﺗﺔ‬
‫ﻫ‪ Ｓ‬ﺍﻭﺭ ‪ Ｃ‬ﻃﺮﺡ ﮐﯽ ﻣﻌﺼ‪，‬ﺖ ﻭﻣﺨﺎﻟﻔﺖ ﺳﺔ ﻣﻌﺼﻮﻡ ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺟﻤﻠﻪ‬
‫ﮐﺮﺍﻣﺎﺕ ﻣ‪ Ｓ‬ﺳﺔ ﺍګﮏ ګﻪ ‪Ｌ‬ﯽ ﻫﻮﺳﮑﺘﯽ ‪ Ｂ‬ﮐﻪ ﺍﻧﻬ‪ Ｓ‬ﺍﭘﻨﺔ ﻭﻟﯽ ﻫﻮ‪ f‬ﮐﺎ ﻋﻠﻢ ﻫﻮ‪198‬۔‬

‫ﺍﻥ ﻋﺠ‪，‬ﺐ ﻭﻏﺮګﺐ ﺭﺷﺘﻮﺃ ﻣ‪ Ｓ‬ﺍګﮏ ګﻪ ‪Ｌ‬ﯽ ‪ Ｂ‬ﮐﻪ ﺻﻮﻓ‪，‬ﺖ ﮐﺔ ﺗﻤﺎﻡ ﻃﺮګﻘﺔ ﻋﻠﯽ‬
‫‪‬ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﭘ‪％‬ﺮ ﻭﻩ ﺍګﮏ ﺩﻭﺳﺮﺓ ﮐﺔ ﺍﺳﯽ ﻃﺮﺡ ﻭﺍﺭﺙ ﺑﻨﺘﺔ‬
‫ﭼﻠﺔ ﺟﺎﺗﺔ ﻫ‪ Ｓ‬ﺟﺲ ﻃﺮﺡ ﺷ‪，‬ﻌﻪ ﮐﺔ ﺍﻣﺎﻣﻮﺃ ﻣ‪ Ｓ‬ﻣ‪，‬ﺮﺍﺙ ﭼﻠﺘﯽ ‪ Ｂ‬۔ﺍﮔﺮ ګﻪ ﭘ‪，‬ﺮﯼ‬

‫‪)196‬ﺍﻟﺼﻠ＆ ﺑ‪，‬ﻦ ﺍﻟﺘﺼﻮﻑ ﻭﺍﻟﺘﺸ‪，‬ﻊ ‪(191:‬‬

‫‪)197‬ﺍﻟﺼﻠ＆ ﺑ‪，‬ﻦ ﺍﻟﺘﺼﻮﻑ ﻭﺍﻟﺘﺸ‪，‬ﻊ ‪(343:‬‬
‫‪)198‬ﺍﻟﺼﻠ＆ ﺑ‪，‬ﻦ ﺍﻟﺘﺼﻮﻑ ﻭﺍﻟﺘﺸ‪，‬ﻊ ﺍﺯ ﻣﺼﻄﻔﯽ ﺷ‪，‬ﺒﯽ‪(386:‬‬

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‫ﻭﺑﺰﺭﮔﯽ ﻣﺠﺎ‪Ｆ‬ﺍﺕ ﻭﺭګﺎﺿ‪，‬ﺎﺕ ﮐﺎ ﻧﺘ‪，‬ﺠﻪ ‪ Ｂ‬ﺗﻮ ﭘ‪％‬ﺮ ﮐ‪，‬ﺎ ﺍﺱ ﮐﯽ ﺍﻭﻻﺩ ﮐﺎ ‪Ｌ‬ﯽ ﭘ‪，‬ﺮ‬
‫ﻭﻣﺮﺷﺪ ﻫﻮﻧﺎ ﺿﺮﻭﺭﯼ ‪Ｂ‬؟‬

‫ﺷ‪，‬ﺦ ﻋﺒﺪﺍﻟﻘﺎﺩﺭ ﺟ‪ Y＋，‬۔ﺷ‪，‬ﺦ ﺍﺣﻤﺪ ﺭﻓﺎﻋﯽ‪،‬ﺑﺪﻭﯼ‪،‬ﺍﺑﻮﺍﻟﺤﺴﻦ ﺍﻟﺸﺎﺫﻟﯽ‪،‬ﺑﮑﺘﺎﺷﯽ‬

‫‪،‬ﺳﻨﻮﺳﯽ ‪،‬ﻣﻬﺪﯼ‪،‬ﺍﻥ ﺳﺐ ﮐﺎ ﻧﺴﺐ ﺑﺎﻻﺧﺮ ﻋﻠﯽ‪ ‬ﺳﺔ ﻣ‪＋‬ﺩګﺎﺟﺎﺗﺎ ‪ Ｂ‬ﺣﺘﯽ ﮐﻪ ﻏ‪，‬ﺮ‬
‫ﻋﺮ‪ Ｋ‬ﻋﺠﻤﯽ ﻣﺜ‪ ً＋‬ﻣﺤﻤﺪ ﻧﻮﺭ ﺑﺨﺶ ‪،‬ﺧﻮﺍﺟﻪ ﺍﺳﺤﺎﻕ ‪،‬ﺍﻭﺭﺑﺎﻟ‪，‬ﻢ ﺳﻠﻄﺎﻥ ‪....‬ﻭﻏ‪，‬ﺮﻩ ﺍﻥ‬
‫ﮐﺎﻧﺴﺐ ‪Ｌ‬ﯽ ﻋﻠﯽ‪ ‬ﺳﺔ ﻫﯽ ﻣ‪＋‬ﺩګﺎ ﺟﺎﺗﺎ ‪199Ｂ‬۔‬

‫ﺁﺧﺮﻣ‪ Ｓ‬ګﻪ ﺑﺘﺎﻧﺎ ﺿﺮﻭﺭﯼ ‪ Ｂ‬ﮐﻪ ‪ f Ａ‬ﺻﻮﻓ‪，‬ﺎءﮐﺔ ﻣﺘﻌﻠﻖ ﻣﺤﺾ ﺍ ﺱ ﻟﺌﺔ ﻟﮑ‪％‬ﺎﺗﺎﮐﻪ‬
‫ﻣﻨﻬﺞ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﻮ ﺩګﮕﺮ ﻣﻨﺎﻫﺞ ﺑﺎﻃﻠﻪ ﺳﺔ ﻣﻤﺘﺎﺯ ﮐ‪，‬ﺎ ﺟﺎﺳﮑﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺱ‬
‫ﺍﻣﺖ ﮐﺎ ﺁﺧﺮ ﺍﺳﯽ ﻣﻨﻬﺞ ﺳﺔ ﺩﺭﺳﺖ ﻫﻮﮔﺎﺟﺲ ﺳﺔ ﺍﺱ ﮐﺔ ﺍﻭﻝ ﮐﯽ ﺍﺻ‪＋‬ﺡ ﻫﻮﺋﯽ‬
‫ﺍﻭﺭ ګﻬﯽ ﻭﻩ ﺍﷲ ﮐﺎﺩګﻦ ‪ Ｂ‬ﺟﺴﺔ ﺍﷲ ‪ f‬ﺍﭘﻨﺔ ﺭﺳﻮﻝ ﻣﺤﻤﺪ‪‬ﭘﺮ ﻧﺎﺯﻝ ﻓﺮﻣﺎګﺎ ګﻬﯽ‬
‫ﺳﻠﻒ ﺻﺎﻟﺤ‪，‬ﻦ ﮐﺎ ﻓﻬﻢ ﺗ‪％‬ﺎ ﺩګﮕﺮ ﺗﻤﺎﻡ ﺭﺍﺳﺘﺔ ﺣﺎﻣﻞ ﻧﻬ‪ Ｓ‬ﻭﻩ ﺍﺱ ﺳﺔ ﺟﺪﺍ ﺍﻭﺭ ﺍﻟﮓ‬
‫ﻫ‪ Ｓ‬ﺻﻮﻓ‪，‬ﺖ ﮐﺴﯽ ‪Ｌ‬ﯽ ﺻﻮﺭﺕ ﻣ‪ Ｓ‬ﺍﺳ‪＋‬ﻡ ﮐﺎ ﻣﻨﻬﺞ ﻧﻬ‪ Ｓ‬ﻗﺮﺍﺭ ﭘﺎﺳﮑﺘﯽ ﺍﺱ ﮐﯽ‬
‫ﻭﺟﻮ＠ﺕ ‪ Ａ‬ﺍﺱ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﺩﺭﺝ ﮐﺮ ﺁﺋﺔ ﻫ‪ Ｓ‬ﺟﻮ ﻟﻮﮒ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺻﻮﻓ‪，‬ﺖ ﻣﺤﺾ‬
‫ﺍګﮏ ﺭﺍﻩ ﺳﻠﻮﮎ ‪ Ｂ‬ﺟﺲ ﻣ‪ Ｓ‬ﻧﻔﺲ ﮐﯽ ﺍﺻ‪＋‬ﺡ ﮐﯽ ﺟﺎﺗﯽ ‪ Ｂ‬ﺍﻭﺭ ﺭﻭﺡ ﮐﺎ ﺗﺰﮐ‪，‬ﻪ ﮐ‪，‬ﺎ‬
‫ﺟﺎﺗﺎ ‪ Ｂ‬ﺗﻮﺍﻧﻬ‪ Ｓ‬ﺟﻮﺍﺑﺎً ﮐﻬﺎ ﺟﺎﺋﺔ ﮔﺎﺟﺲ ﮐﺔ ﻟﺌﺔ ﻗﺮﺁﻥ ﮐﯽ ﺁګﺎﺕ ﺍﻭﺭ ﺍﷲ ﮐﺔ‬
‫ﺭﺳﻮﻝ‪‬ﮐﯽ ﺍﺣﺎﺩګﺚ ﺻﺤ‪，‬ﺤﻪ ﻃ‪，‬ﺒﻪ ﻣ‪ Ｓ‬ﻧﻔﺲ ﮐﯽ ﺍﺻ‪＋‬ﺡ ﺍﻭﺭ ﺭﻭﺡ ﮐﻮ ﭘﺎﮐ‪，‬ﺰﮔﯽ ﻧﻪ‬
‫ﻫﻮ ﺍﻭﺭ ﺟﻮ ﺍﻥ ﮐﺔ ﺫﺭګﻌﺔ ﺍﻥ ﻣﻘﺎﻣﺎﺕ ﻭﻣﺮﺍﺗﺐ ﮐﻮ ﻧﻪ ﭘﺎﺳﮑﺔ ﺟﺲ ﺳﺔ ﺍﷲ ﺍﻭﺭ ﺍﺱ ﮐﺎ‬
‫ﺭﺳﻮﻝ ﻣﺤﺒﺖ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺗﻮ ﺍﻥ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﮐﺮ‪ f‬ﻭﺍﻟﯽ ﺧﻮﺍﻩ ﺻﻮﻓ‪，‬ﺖ ﻫﻮ ګﺎ ﮐﻮﺋﯽ‬
‫ﺍﻭﺭ ﺭﺍﻩ ﺍﺱ ﻣ‪ Ｓ‬ﻗﻄﻌﺎً ﺧ‪，‬ﺮ ﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﺘﯽ ﺍﻟﺒﺘﻪ ﺍﺑﺘﺪﺍﺋﯽ ﺍﻭﺭ ﻗﺪګﻢ ﺻﻮﻓ‪，‬ﺎءﺟﻨﻬﻮﺃ ‪f‬‬
‫ﺍﻧﺴﺎ‪ Y‬ﻧﻔﺲ ﺍﻭﺭ ﺩﻟﯽ ﺑ‪，‬ﻤﺎﺭګﻮﺃ )ګﻌﻨﯽ ﺑﻐﺾ ‪،‬ﮐ‪，‬ﻨﻪ ‪،‬ﺣﺴﺪ‪،‬ﺷﻬﻮﺕ‪،‬ﻧﻔﺎﻕ‪،‬ﮐﻔﺮ ﻭﻏ‪，‬ﺮﻩ(ﮐﺔ‬
‫ﻋ‪＋‬ﺝ ﮐﺔ ﺣﻮﺍﻟﺔ ﺳﺔ ﺟﻮ ﻋﻤﺪﻩ ﺑﺎﺗ‪ Ｓ‬ﮐﻬ‪ Ｓ‬ﺗﻮګﻪ ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﻫ‪Ａ Ｓ‬‬

‫‪)199‬ﺍﻟﺼﻠ＆ ﺑ‪，‬ﻦ ﺍﻟﺘﺼﻮﻑ ﻭﺍﻟﺘﺸ‪，‬ﻊ‪(446:‬‬

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‫ﺍﻧﻬ‪，‬ﺃﺼﻮﻓ‪，‬ﺎءﻧﻬ‪ Ｓ‬ﻣﺎﻧﺘﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﺻﻮﻓ‪，‬ﺖ ﺗﻮ ﺑﺪﻋﺎﺕ ﮐﺔ ﺍګﮏ ﻣﺴﺘﻘﻞ ﺳﻠﺴﻠﺔ ﺍﻭﺭ‬
‫ﻋﻠﻢ ﮐﺎ ﻧﺎﻡ ‪ Ｂ‬ﺍﻭﺭ ﺻﻮﻓ‪，‬ﺖ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮ‪ f‬ﻭﺍﻟﺔ ‪ Ｃ‬ﺷﺨﺺ ﮐﺔ ﻟﺌﺔ ﺍﻥ ﺑﺪﻋﺎﺕ ﮐﻮ‬
‫ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﻧﺎ ﺿﺮﻭﺭﯼ ﻫﻮﺟﺎﺗﺎ ‪ Ｂ‬ﻏﺰﺍﻟﯽ ﺟﺲ ‪ f‬ﺩﻟﯽ ﺍﻣﺮﺍﺽ ﮐﺔ ﻋ‪＋‬ﺝ ﺳﺔ ﻣﺘﻌﻠﻖ‬
‫ﺑﻬﺘﺮګﻦ ﮐ‪＋‬ﻡ ﮐ‪，‬ﺎ ‪ Ｂ‬ﻭﻩ ﺻﻮﻓ‪，‬ﺎءﮐﺔ ﭘ‪％‬ﻨﺪﻭﺃ ﮐﺎﺷﮑﺎﺭ ﺑﻦ ﮔ‪，‬ﺎ ﻭﻩ ﮐﻬﺘﺎ‪”: Ｂ‬ﻋﺎﺭﻓ‪，‬ﻦ‬
‫ﻣﺠﺎﺯﮐﯽ ﭘﺴﺘﯽ ﺳﺔ ﺣﻘ‪，‬ﻘﺖ ﮐﯽ ﺑﻠﻨﺪﯼ ﭘﺮ ﭼﺆځ ﺟﺎﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍ ﺱ ﺍﻣﺮ ﮐﺎ ﺩګﮑ‪＃‬‬
‫ﮐﺮﻣﺸﺎ‪Ｆ‬ﻩ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﺱ ﻭﺟﻮﺩ ﻣ‪ Ｓ‬ﺍﷲ ﮐﺔ ﺳﻮﺍ ﮐﭽ‪ ＃‬ﻧﻬ‪“ Ｓ‬ګﻪ ﻋ‪，‬ﻦ ﻭﺣﺪﺕ‬
‫ﺍﻟﻮﺟﻮﺩ ﻫﯽ ﺗﻮ ‪200 Ｂ‬۔‬

‫ګﻪ ﻭﺿﺎﺣﺖ ‪Ｌ‬ﯽ ﺿﺮﻭﺭﯼ ‪ Ｂ‬ﮐﻪ ﻣﻨﻬﺞ ﺻﻮﻓ‪，‬ﺖ ﮐﯽ ﻫﻤﺎﺭﯼ ﺗﻮﺿ‪，‬ﺢ ﮐﺎ ګﻪ ﻣﻌﻨﯽ ﻧﻬ‪Ｓ‬‬
‫ﮐﻪ ﺍﻥ ﮐﺔ ‪ Ｃ‬ﻓﺮﺩ ﭘﺮ ‪ f Ａ‬ﻓﺎﺳﺪ ﻋﻘ‪，‬ﺪﻩ ﻭﻋﻤﻞ ﻫﻮ‪ f‬ﮐﺎ ﺣﮑﻢ ﻟﮕﺎﺩګﺎ ګﻬﺎﺃ ﺣﻖ ﺑﺎﻃﻞ‬
‫ﺑﻬﺖ ﺯګﺎﺩﻩ ﺧﻠﻂ ﻣﻠﻂ ‪ Ｂ‬ﺍګﮏ ﻫﯽ ﺷﺨﺺ ﻣ‪ Ｓ‬ﺷﺮ ﺍﻭﺭ ﺧ‪，‬ﺮ ﺳﻨﺖ ﺍﻭﺭ ﺑﺪﻋﺖ ﺟﻤﻊ‬
‫ﻫ‪ Ｓ‬ﻟﻬٰﺬﺍ ‪ f Ａ‬ﻋﺪﻝ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﺷﺮ ﺍﻭﺭ ﺧ‪，‬ﺮ ﺩﻭﻧﻮﺃ ﮐﺔ ﭘﻬﻠﻮ ﺫﮐﺮ ﮐﺮﺩګﺌﺔ ﮐ‪，‬ﻮﻧﮑﻪ‬
‫ﮐﭽ‪ ＃‬ﻟﻮﮒ ﺻﻮﻓ‪，‬ﺖ ﮐﯽ ﺍﺑﺘﺪﺍءﮐﯽ ﻧﺴﺒﺖ ﺍﺳﺔ ﺻﺤ‪，‬ﺢ ﺭﺍﻩ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ﭘ‪％‬ﺮ‬
‫‪Ｌ‬ﯽ ﺍﻥ ﮐﺔ ﺣﻘ‪，‬ﻘﯽ ﺩګﻨﺪﺍﺭﯼ ﺳﺔ ﻭﺍﻗﻔ‪，‬ﺖ ﺿﺮﻭﺭﯼ ‪ Ｂ‬ﮐﻬ‪ Ｓ‬ﺍګﺴﺎ ﻧﻪ ﻫﻮ ﮐﻪ ﮐﻮﺋﯽ‬
‫ﺍﻧﻬ‪ Ｓ‬ﺻﻐ‪，‬ﺮﻩ ﮔﻨﺎﻩ ﮐﺎ ﻣﺮﺗﮑﺐ ﺳﻤﺠ‪ ＃‬ﺭ＠ ﻫﻮ ﺟﺒﮑﻪ ﺍﷲ ﮐﺔ ﻧﺰﺩګﮏ ﻭﻩ ﮐﺒ‪，‬ﺮﻩ ﻫﻮ۔‬

‫ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ ﺟﻨﻬ‪ Ｓ‬ﺻﻮﻓ‪，‬ﺎءﮐﺎ ﺳﺐ ﺳﺔ ﺑﺆﺍ ﺩﺷﻤﻦ ﺳﻤﺠ‪％‬ﺎﺟﺎﺗﺎ ‪ Ｂ‬ﺟﺐ ﺻﻮﻓ‪，‬ﺖ ﺍﻭﺭ‬
‫ﻣﺘﮑﻠﻤ‪，‬ﻦ ﻣ‪ Ｓ‬ﺗﻘﺎﺑﻞ ﮐﺎ ﻣﺴﺌﻠﻪ ﺁﺗﺎ ‪ Ｂ‬ﺗﻮ ﻣﺘﮑﻠﻤ‪，‬ﻦ ﮐﯽ ﺟﺪﻝ ﻭﻧﻈﺮ ﮐﺔ ﻣﻘﺎﺑﻠﺔ ﻣ‪Ｓ‬‬
‫ﺻﻮﻓ‪，‬ﺎءﮐﺔ ﻋﻤﻞ ﻭﻋﺒﺎﺩﺕ ﮐﻮ ﺍﻓﻀﻞ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﻇﺎ‪ Ｂ Ｃ‬ﮐﻪ ﺍﻧﻬﻮﺃ ‪ f‬ﺍﺱ‬
‫ﻓﻀ‪，‬ﻠﺖ ﻣ‪ Ｓ‬ﺍﻥ ﺍﺑﺘﺪﺍﺋﯽ ﺻﻮﻓ‪，‬ﺎءﻫﯽ ﮐﯽ ﺭﻋﺎګﺖ ﮐﯽ ‪ Ｂ‬ﺟﻮ ﺍﺳﻤﺎءﻭﺻﻔﺎﺕ ﮐﺔ‬
‫ﻣﻮﺿﻮﻉ ﺳﺔ ﻣﺘﻌﻠﻖ ﺑﺎﻭﺟﻮﺩ ﮐﺜﺮﺕ ﻋﺒﺎﺩﺕ ﮐﺔ ﻣﻨﻬﺞ ﺻﺤ‪，‬ﺢ ﭘﺮ ﺛﺎﺑﺖ ﻗﺪﻡ ﺗ‪％‬ﺔ ﺍﻭﺭ‬
‫ﺍﻧﻬﻮﺃ ‪ f‬ﺍﺱ ﻣ‪ Ｓ‬ﺍﻥ ﺻﻮﻓ‪，‬ﺎءﮐﺎ ﺍﻋﺘﺒﺎﺭ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎ ﺟﻮ ﺍﻣﻮﺭ ﺗﻮﺣ‪，‬ﺪ ‪،‬ﻋﻠﻢ ﻭﻋﻤﻞ ﻣ‪Ｓ‬‬
‫ﻣﺨﺘﻠﻒ ﭘﻬﻠﻮٶﺃ ﮐﺔ ﺣﺎﻣﻞ ﺗ‪％‬ﺔ ﻣﺜ‪ ً＋‬ﮐ‪＋‬ﺑﺎﺯﯼ ﺧﻮﮐﻮﺩ ﮐﻮ ﻣﻌﺘﺪﻝ ﺍﻭﺭ ﻣﻮﺣﺪ ﮐﻬﺘﺎ ‪Ｂ‬‬

‫‪)200‬ﻣﻮﻗﻒ ﺍﻟﻌﻘﻞ ﺍﺯ ﻣﺼﻄﻔﯽ ﺣﺒﺮﯼ‪(3/94:‬‬

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‫ﺍﻭﺭ ﮐﻬﺘﺎ ‪ Ｂ‬ﮐﻪ ”ﺗﺠ‪ ＃‬ﭘﺮ ﮐﻮﺋﯽ ﺷﺎ‪ Ｆ‬ﻧﻬ‪ Ｓ‬ﺗﻮﻫﯽ ﺣﻖ ‪“Ｂ‬ګﻪ ﮐ‪＋‬ﻡ ﺣﻖ ﺍﻭﺭ ﺑﺎﻃﻞ‬
‫ﺩﻭﻧﻮﺃ ﮐﺎ ﺍﺣﺘﻤﺎﻝ ﺭﮐ‪％‬ﺘﺎ ‪ Ｂ‬ﺍګﺴﺔ ﻫﯽ ﻗﺸ‪，‬ﺮﯼ ﺍﻭﻟ‪，‬ﺎءﮐﻮ ﻣﻌﺼﻮﻡ ﻗﺮﺍﺭ ﺩګﺘﺎ ﺗ‪％‬ﺎ ﺍﻭﺭ‬
‫ﺳﻠﻤﯽ ‪ f‬ﺗﻔﺴ‪，‬ﺮ ﻣ‪ Ｓ‬ﻋﺠ‪，‬ﺐ ﻭﻏﺮګﺐ ﺑﺎﺗ‪ Ｓ‬ﮐﯽ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻏﺰﺍﻟﯽ ‪ f‬ﺍﺣ‪，‬ﺎءﺍﻟﻌﻠﻮﻡ‬
‫ﻣ‪ Ｓ‬ﺟﻮ ﻗﺼﺔ ﻧﻘﻞ ﮐﺌﺔ ﻫ‪ Ｓ‬ﻭﻩ ﺍﻧﺘﻬﺎﺋﯽ ﻋﺠ‪，‬ﺐ ﻫ‪ Ｓ‬ﺣﺘﯽ ﮐﻪ ﻗﺪګﻢ ﺻﻮﻓ‪，‬ﺎءﻣﺜ‪ً＋‬‬
‫ﺟﻨ‪，‬ﺪ‪،‬ﺷﺒﻠﯽ ‪،‬ﺍﻭﺭ ﻣﺤﺎﺳﺒﯽ ﻭﻏ‪，‬ﺮﻩ ‪Ｌ f‬ﯽ ﻓﺎﺵ ﻏﻠﻄ‪，‬ﺎﺃ ﮐﯽ ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ﺍﻧﻬ‪ Ｓ‬ﺍﻋﺘﺪﺍﻝ‬
‫ﭘﺴﻨﺪ ﮐﻬﺎ ﺟﺎﺗﺎ ‪Ｂ‬۔‬

‫ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ ﺻﻮﻓ‪，‬ﻪ ﺍﻭﺭﻣﺘﮑﻠﻤ‪，‬ﻦ ﻣ‪ Ｓ‬ﺍﮐﺜﺮ ﻣﻮﺍﺯﻧﻪ ﮐﺮﺗﺔ ﻫ‪，‬ﺃﺎﻭﺭ ﻓﺮﻣﺎﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﻥ‬
‫ﻟﻮﮔﻮﺃ ﮐﺎ ﺍﻧﺤﺮﺍﻑ ګﻪ ‪ Ｂ‬ﺍﻭﺭ ﺍﻥ ﮐﺎ ﺍﻧﺤﺮﺍﻑ ګﻪ ‪ Ｂ‬ﻣﻘﺼﺪ ﻏﺎﻟﯽ ﻣﺘﮑﻠﻤ‪，‬ﻦ ﻫﻮﺗﺔ ﺟ‪，‬ﺴﺔ‬
‫ﺭﺍﺯﯼ ﺍﻭﺭ ﺁﻣﺪﯼ ﻭﮔﺮﻧﻪ ﮐ‪，‬ﺎ ﻭﻩ ﺍﺷﺎﻋﺮﻩ ﻣﺘﮑﻠﻤ‪，‬ﻦ ﺟ‪，‬ﺴﺔ ﺍﺑﻮﺑﮑﺮ ﺑﺎﻗ‪ Y＋‬ﺍﻭﺭﻧﻤﻮ‪f‬‬
‫ﺻﻮﻓ‪，‬ﺎءﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻣﻮﺍﺯﻧﻪ ﮐﺮګﺄ ﮔﺔ ﺣﺎﻻﻧﮑﻪ ﺍﺑﻮﺑﮑﺮﺑﺎﻗ‪ f Y＋‬ﺍﺳ‪＋‬ﻡ ﮐﺎ ﺩﻓﺎﻉ ﮐ‪，‬ﺎ ﺍﺱ‬
‫ﮐﺎﻋﻠﻢ ﺍﻭﺭ ﻓﻘﻪ ﺍﻭﺭ ﺻﻮﻓ‪，‬ﺎءﮐﯽ ﺑﮑﻮﺍﺳ‪，‬ﺎﺕ ﺳﺔ ﮐﺌﯽ ﮔﻨﺎ ﺑﻬﺘﺮ ﻫ‪ Ｓ‬ګﻬﯽ ﻭﺟﻪ ‪ Ｂ‬ﮐﻪ‬
‫ﺍګﮏ ﺍﻭﺭ ﻋﺎ‪ Ｐ‬ﺩګﻦ ﺍﺑﻦ ﻋﻘ‪，‬ﻞ ‪Ｌ‬ﯽ ګﻬﯽ ﺭﺍﺋﺔ ﺩګﺘﺔ ﮐﻪ ‪:‬ﻣ‪，‬ﺮﺓ ﻧﺰﺩګﮏ ﻣﺘﮑﻠﻤ‪，‬ﻦ‬
‫ﺻﻮﻓ‪，‬ﺎءﺳﺔ ﺑﻬﺘﺮ ﻫ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻣﺘﮑﻠﻤ‪，‬ﻦ ﺷﮏ ﮐﻮ ﺩﻭﺭ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ﺻﻮﻓ‪，‬ﺎءﺷﮏ‬
‫ﻭﺷﺒﻬﺎﺕ ﺍﻭﺭ ﻭ‪ Ａ‬ﮐﻮ ﭘ‪，‬ﺪﺍ ﮐﺮﺗﺔ ﺍﻭﺭﺟﻮ ﮐﻬﺘﺎ ﻫﻮﮐﻪ ﻣﺠ‪％‬ﺔ ﻣ‪，‬ﺮﺓ ﺩﻝ ‪ f‬ﻣ‪，‬ﺮﺓ ﺭﺏ‬
‫ﺳﺔ ﺑ‪，‬ﺎﻥ ﮐ‪，‬ﺎ ﮔﻮګﺎ ﻭﻩ ﺻﺮﺍﺣﺖ ﮐﺮﺭ＠‪ Ｂ‬ﮐﻪ ﻭﻩ ﺍﷲ ﮐﺔ ﺭﺳﻮﻝ ‪‬ﺳﺔ ﺑ‪，‬ﺰﺍﺭ‪201 Ｂ‬۔‬

‫ﻗﺸ‪，‬ﺮﯼ ﺻﻮﻓ‪，‬ﺎءﮐﻮ ﺍﻧﺒ‪，‬ﺎءﻭﺭﺳﻞ‪‬ﮐﺔ ﺑﻌﺪ ﺳﺐ ﺳﺔ ﺍﻓﻀﻞ ﻣﺎﻧﺘﺎ ﺗ‪％‬ﺎ ﺍﻭﺭ ﮐﻬﺘﺎ ﮐﻪ ﻭﻩ‬
‫ﻣﺨﻠﻮﻕ ﮐﺔ ﻣﺪﺩﮔﺎﺭ ﻫ‪ Ｓ‬ﻣﺠ‪％‬ﺔ ﻧﻬ‪ Ｓ‬ﻣﻌﻠﻮﻡ ﮐﻪ ﻭﻩ ﺻﺤﺎﺑﻪ ﺍﻭﺭ ﺗﺎﺑﻌ‪，‬ﻦ ﺍﻭﺭ‬
‫ﻋﻠﻤﺎءﻋﺎﻣﻠ‪，‬ﻦ ﮐﻮ ﮐ‪，‬ﺎ ﺩﺭﺟﻪ ﺩګﺘﺎ ﺗ‪％‬ﺎ ﺩګﺘﺎ ‪Ｌ‬ﯽ ﺗ‪％‬ﺎ ګﺎ ﻧﻬ‪ Ｓ‬؟ﺍﷲ ‪ f‬ﺳﭻ ﻓﺮﻣﺎګﺎ‪:‬ﮐﻞ‬
‫ﺣﺰﺏ ﺑﻤﺎ ﻟﺪګ‪％‬ﻢ ﻓﺮﺣﻮﻥ)ګﻌﻨﯽ(‪！ Ｃ‬ﻮﻟﻪ ﺍﺳﯽ ﭘﺮ ﻧﺎﺯﺍﺃ ‪ Ｂ‬ﺟﻮ ﺍﺱ ﮐﺔ ﭘﺎﺱ ‪) Ｂ‬ګﻌﻨﯽ‬
‫ﻋﻘﺎﺋﺪ ﻭﺍﻋﻤﺎﻝ (ﺍﮔﺮ ګﻪ ﻟﻮﮒ ﺷﺮګﻌﺖ ﮐﯽ ﮐﺴﻮ！ﯽ ﭘﺮ ﺍﭘﻨﺔ ﻋﻘﺎﺋﺪ ﻭﺍﻋﻤﺎﻝ ﮐﺎ ﺟﺎﺋﺰﻩ‬
‫ﻟ‪ Ｓ‬ﺗﻮﺟﺎﻥ ﻟ‪ Ｓ‬ﮔﺔ ﮐﻪ ﻭﻩ ﺑﺪﻋﺘﯽ ﻫ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ﺗﻌﺼﺐ ﺍﻭﺭ ﻧﺨﻮﺕ ﻭ ﻋُﺠﺐ ﮐﺎ ﮐ‪，‬ﺎﮐ‪，‬ﺎ‬

‫‪)201‬ﺗﻠﺒ‪，‬ﺲ ﺍﺑﻠ‪，‬ﺲ‪(375:‬‬

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‫ﺟﺎﺋﺔ ﻣﺴﺌﻠﻪ ګﻪ ﻧﻬ‪ Ｓ‬ﮐﻪ ‪ Ｃ‬ﺍګﮏ ﺍﭘﻨﺔ ﻟﺌﺔ ﺍﭘﻨﯽ ﭘﺴﻨﺪ ﮐﯽ ﺭﺍﻩ ﭼﻦ ﻟﺔ ﺑﻠﮑﻪ ﺣﻖ ﺻﺮﻑ‬
‫ﺍګﮏ ‪ Ｂ‬ﺍﻭﺭ ﻭﻩ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺎ ﺭﺍﺳﺘﻪ ‪ Ｂ‬ﺍﺱ ﮐﺔ ﺳﻮﺍ ﻣﺎﺳﻮﺍ ﮔﻤﺮﺍﻫﯽ ﮐﺔ‬
‫ﺍﻭﺭ ﮐﭽ‪Ｌ ＃‬ﯽ ﻧﻬ‪ Ａ Ｓ‬ﻫﻤ‪，‬ﺸﻪ ﺩﻋﺎﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﻮ ﺍﷲ ﮐﺔ ﺭﺳﻮﻝ‪‬ﮐ‪，‬ﺎ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ ‪:‬‬

‫ﺍﻟﻠ‪％‬ﻢ ﺭﺏ ﺟﺒﺮﺋ‪，‬ﻞ ﻭﻣ‪，‬ﮑﺎﺋ‪，‬ﻞ ﻭﺍﺳﺮﺍﻓ‪，‬ﻞ ﻓﺎﻃﺮﺍ ﻟﺴﻤﻮﺍﺕ ﻭﺍﻻﺭﺽ ﻋﺎ‪ Ｐ‬ﺍﻟﻐ‪，‬ﺐ‬

‫ﻭﺍﻟﺸ‪％‬ﺎﺩۃ ﺍﻧﺖ ﺗﺤﮑﻢ ﺑ‪，‬ﻦ ﻋﺒﺎﺩﮎ ﻓ‪，‬ﻤﺎ ﮐﺎﻧﻮﺍ ﻓ‪，‬ﻪ ګﺨﺘﻠﻔﻮﻥ ﺍ‪＄‬ﺪﻧﺎ ﻟﻤﺎ ﺍﺧﺘﻠﻒ ﻓ‪，‬ﻪ ﻣﻦ‬
‫ﺍﻟﺤﻖ ﺑﺎﺫﻧﮏ ﺍﻧﮏ ﺗ‪％‬ﺪﯼ ﻣﻦ ﺗﺸﺎءﺍﻟﯽ ﺻﺮﺍﻁ ﻣﺴﺘﻘ‪，‬ﻢ‬

‫”ګﺎ ﺍﷲ ﺟﺒﺮﺍﺋ‪，‬ﻞ ﻭﻣ‪，‬ﮑﺎﺋ‪，‬ﻞ ﻭﺍﺳﺮﺍﻓ‪，‬ﻞ ﮐﺔ ﺭﺏ ﺁﺳﻤﺎﻧﻮﺃ ﻭﺯﻣ‪，‬ﻦ ﮐﺔ ﺧﺎﻟﻖ ﻏﺎﺋﺐ‬

‫ﻭﻣﻮﺟﻮﺩ ﮐﻮ ﺟﺎﻧﻨﺔ ﻭﺍﻟﺔ ﺗﻮﻫﯽ ﺍﭘﻨﺔ ﺑﻨﺪﻭﺃ ﮐﺔ ﺍﺧﺘ‪＋‬ﻓﺎﺕ ﮐﺎ ﻓ‪，‬ﺼﻠﻪ ﻓﺮﻣﺎﺋﺔ ﮔﺎ ﻫﻤ‪Ｓ‬‬
‫ﺍﭘﻨﺔ ﺣﮑﻢ ﺳﺔ ‪Ｆ‬ﺍګﺖ ﻋﻄﺎﮐﺮ ﺣﻖ ﮐﯽ ﺟﺲ ﻣ‪ Ｓ‬ﺍﺧﺘ‪＋‬ﻑ ﮐ‪，‬ﺎﮔ‪，‬ﺎ ﻫﻮګﻘ‪，‬ﻨﺎ ﺗﻮ ﺟﺴﺔ‬
‫ﭼﺎﻫﺘﺎ ‪ Ｂ‬ﺻﺮﺍﻁ ﻣﺴﺘﻘ‪，‬ﻢ ﮐﯽ ﺭﺍﻩ ﺩﮐ‪％‬ﺎ ﺩګﺘﺎ ‪Ｂ‬۔‬

‫ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺍﻥ ﺍﻟﺤﻤﺪ ﻟ ّﻠٰﻪ ﺭﺏ ﺍﻟﻌﺎﻟﻤ‪，‬ﻦ‬

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 ‫ﻻﺣﻘﻪ‬
‫ﺻﻮﻓ‪，‬ﺎءﮐﯽ ﮐﺘﺐ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻋﻠﻤﺎءﮐﯽ ﺭﺍﺋﺔ‬
‫‪ 1‬ﮐﺘﺎﺏ ﺍﺣ‪，‬ﺎءﺍﻟﻌﻠﻮﻡ ﺍﻟﺪګﻦ ﻣ（ﻟﻔﻪ ﺍﺑﻮﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﻟﯽ‪:‬ﺍﻣﺎﻡ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﻓﺮﻣﺎﺗﺔ ﻫ‪Ｓ‬‬
‫‪:‬ﺍﺱ ﻣ‪ Ｓ‬ﺑﻬﺖ ﺳﯽ ﻣﻔ‪，‬ﺪ ﺑﺎﺗ‪ Ｓ‬ﻫ‪ Ｓ‬ﺍﺱ ﻣ‪ Ｓ‬ﺑﻬﺖ ﺳﺎ ﻓﻠﺴﻔ‪，‬ﺎﻧﻪ ﻣﻮﺍﺩ ‪ Ｂ‬ﺟﺲ‬
‫ﮐﺎ ﺗﻌﻠﻖ ﺗﻮﺣ‪，‬ﺪ ‪،‬ﺍﻧﺒ‪，‬ﺎء‪،‬ﺍﻭﺭ ﺣﺸﺮ ﻭﻧﺸﺮ ﺳﺔ ﻋﻠﻤﺎء‪ f‬ﺍﺑﻮﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﻟﯽ ﭘﺮ ﺍﺱ‬
‫ﺳﻠﺴﻠﺔ ﻣ‪ Ｓ‬ﺭﺩ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ګﻪ ﮐﻬﺎ ‪ Ｂ‬ﮐﻪ ﺍﺳﺔ ﺷﻔﺎء‪ f‬ﺑﺠﺎﺋﺔ ﺻﺤﺖ ﻣﻨﺪ ﮐﺮ‪f‬‬
‫ﮐﺔ ﻣﺰګﺪ ﺑ‪，‬ﻤﺎﺭ ﮐﺮﺩګﺎﺍﻥ ﮐﯽ ﻣﺮﺍﺩ ﮐﺘﺎﺏ ﺍﻟﺸﻔﺎء‪ Ｂ‬ﺟﻮ ﻓﻠﺴﻔﻪ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺍﺑﻦ‬
‫ﺳ‪，‬ﻨﺎ ﮐﯽ ﺗﺎﻟ‪，‬ﻒ ‪ Ｂ‬ﻏﺰﺍﻟﯽ ﮐﯽ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﺑﻬﺖ ﺳﯽ ﺍﺣﺎﺩګﺚ ﻭﺁﺛﺎﺭ ﺿﻌ‪，‬ﻒ ﺑﻠﮑﻪ‬
‫ﻣﻮﺿﻮﻉ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺻﻮﻓ‪，‬ﺎءﮐﺔ ﺑﻬﺖ ﺳﺔ ﻣﻐﺎﻟﻄﺔ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺑﮑﻮﺍﺳ‪，‬ﺎﺕ ‪Ｌ‬ﯽ ﻫ‪Ｓ‬‬
‫ﻧ‪，‬ﺰ ﺍګﺴﺔ ﺑﺰﺭﮔﻮﺃ ﺍﻭﺭ ﺻﻮﻓ‪，‬ﻮﺃ ﮐﺎﮐ‪＋‬ﻡ ‪Ｌ‬ﯽ ‪ Ｂ‬ﺟﻮ ﺍﻋﻤﺎﻝ ﻗﻠﻮﺏ ﻣ‪ Ｓ‬ﻣﺸﻐﻮﻝ‬
‫ﺗ‪％‬ﺔ ﺍﻭﺭ ﮐﺘﺎﺏ ﻭﺳﻨﺖ ﮐﺔ ﭘﺎﺑﻨﺪ ﺗ‪％‬ﺔ ﺍﻟﺒﺘﻪ ﻣﻬﻠﮏ ﺍﻣﻮﺭ ﺳﺔ ﻣﺘﻌﻠﻖ ﮐ‪＋‬ﻡ ﮐﺎ ﺍﮐﺜﺮ‬
‫ﺣﺼﻪ ﺣﺎﺭﺙ ﺍﻟﻤﺤﺎﺳﺒﯽ ﮐﯽ ﮐﺘﺎﺏ ﺍﻟﺮﻋﺎګ＆ ﺳﺔ ﻣﺎﺧﻮﺫ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ ‪،‬ﺗﮑﺒﺮ ‪،‬ﻋُﺠﺐ ﺍﻭﺭ‬
‫ﺣﺴﺪ ﺳﺔ ﻣﺘﻌﻠﻖ ﮐ‪＋‬ﻡ ﺟﺲ ﻣ‪ Ｓ‬ﺳﺔ ﮐﭽ‪ ＃‬ﺗﻮ ﻗﺎﺑﻞ ﻗﺒﻮﻝ ‪ Ｂ‬ﺍﻭﺭ ﺍﮐﺜﺮﻧﺎﻗﺎﺑﻞ ﻗﺒﻮﻝ‬
‫‪202Ｂ‬۔‬

‫ﺍﺑﻦ ﺟﻮﺯﯼ ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ﻣﺠ‪％‬ﺔ ﻏﺰﺍﻟﯽ ﺳﺔ ﺳﺨﺖ ﺗﻌﺠﺐ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﮐ‪，‬ﻮﻧﮑﺮ ﺍﻥ‬
‫ﺧ‪＋‬ﻑ ﺷﺮګﻌﺖ ﺍﻣﻮﺭ ﮐﺎ ﺣﮑﻢ ﺩګﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﮐﺲ ﻃﺮﺡ ﻣﻨﻪ ﮐﺔ ﺑﻞ ﭘﻮﺭﯼ ﺭﺍﺕ‬
‫ﮐ‪％‬ﺆﺓ ﺭﻫﻨﺔ ﺍﻭﺭﻣﺎﻝ ﺿﺎﺋﻊ ﮐﺮﺩګﻨﺔ ﺍﻭﺭﮐﻤﺎﺋﯽ ﮐﺔ ﻻﺋﻖ ﻫﻮ‪ f‬ﮐﺔ ﺑﺎﻭﺟﻮﺩ ‪，Ｌ‬ﮏ‬
‫ﻣﺎﻧﮕﻨﺔ ﮐﻮ ﺣ‪＋‬ﻝ ﻭﺟﺎﺋﺰ ﻗﺮﺍﺭ ﺩګﺘﺎ ‪ Ｂ‬ﻏﺰﺍﻟﯽ ‪ f‬ﻓﻘﻪ ﮐﻮ ﺗﺼﻮﻑ ﮐﺔ ﺑﺪﻟﺔ ﺑ‪，‬ﭻ ﮐﺮ‬
‫ﺧﺴﺎﺭﺓ ﮐﺎ ﺳﻮﺩﺍ ﮐ‪，‬ﺎ ‪ Ｂ‬ﭘﺎﮎ ‪ Ｂ‬ﻭﻩ ﺫﺍﺕ ﺟﺲ ‪ f‬ﺍﺳﺔ ﺍﺱ ﮐﯽ ﮐﺘﺎﺏ ﺍﺣ‪，‬ﺎءﮐﺔ‬
‫ﺫﺭګﻌﺔ ﺩﺍﺋﺮﻩ ﻓﻘﻪ ﺳﺔ ﻧﮑﺎﻝ ﮐﺮ ﺻﻮﻓ‪，‬ﺖ ﻣ‪ Ｓ‬ﺩﺍﺧﻞ ﮐﺮﺩګﺎ‪203‬۔‬

‫‪)202‬ﻓﺘﺎﻭﯼ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪(10/551:‬‬

‫‪)203‬ﺗﻠﺒ‪，‬ﺲ ﺍﺑﻠ‪，‬ﺲ‪(353:‬‬

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‫ﺍﺑﻮﺑﮑﺮ ﻃﺮﻃﻮﺷﯽ ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ﻏﺰﺍﻟﯽ ‪ f‬ﮐﺘﺎﺏ ﺍﻻﺣ‪，‬ﺎءﮐﻮ ﺭﺳﻮﻝ ﺍﷲ ‪‬ﭘﺮ‬
‫ﺟ‪％‬ﻮټ ﺳﺔ ‪Ｌ‬ﺮﺩګﺎ ﺭﻭﺋﺔ ﺯﻣ‪，‬ﻦ ﭘﺮ ﺍﺱ ﺳﺔ ﺑﺆځ ﮐﺮ ﺍﻭﺭ ﮐ‪，‬ﺎ ﺟ‪％‬ﻮټ ﻫﻮﮔﺎ؟ ﮐﻪ‬
‫ﻏﺰﺍﻟﯽ ‪ f‬ﺍﭘﻨﯽ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﻓ‪＋‬ﺳﻔﻪ ﮐﺔ ﻣﺬﺍﻫﺐ ﺍﻭﺭ ﺻﻮﻓ‪，‬ﺎءﮐﺔ ﻋﻘﺎﺋﺪ ‪Ｌ‬ﺮﺩګﺌﺔ‪204‬۔‬

‫ﺍﻣﺎﻡ ﺫﻫﺒﯽ ﻓﺮﻣﺎﺗﺔ ﻫ‪:Ｓ‬ﺍﺱ ﻣ‪ Ｓ‬ﺍﮐﺜﺮ ﺑﺎﻃﻞ ﺍﺣﺎﺩګﺚ ﻫ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﺑﻬﺖ ﺑﻬﺘﺮ‬
‫ﻫﻮﺗﯽ ﺍﮔﺮ ﺍﺱ ﻣ‪ Ｓ‬ﺣﮑﻤﺎءﮐﺔ ﻃﺮګﻖ ﺍﻭﺭ ﺻﻮﻓ‪，‬ﺖ ﮐﯽ ﺧﺮﺍﻓﺎﺕ ﺳﺔ ﻣﺘﻌﻠﻖ ﺁﺩﺍﺏ‬
‫‪،‬ﺭﺳﻮﻡ ﺍﻭﺭ ﺯ‪ Ｆ‬ﻧﻪ ﻫﻮﺗﺎ‪ 205‬۔‬

‫‪ 2‬ﮐﺘﺎﺏ ﻗﻮﺕ ﺍﻟﻘﻠﻮﺏ ﺍﺯ ﺍﺑﻮﻃﺎﻟﺐ ﻣﮑﯽ‪ :‬ﺍﻣﺎﻡ ﺷﺎﻓﻌﯽ ﻓﺮﻣﺎﺗﺔ ﻫ‪:Ｓ‬ﺍﺑﻮﻃﺎﻟﺐ ‪f‬‬
‫ﺍﭘﻨﯽ ﺁﺭﺍءﻣ‪ Ｓ‬ﻋﻠﻤﺎءﮐﯽ ﻣﺨﺎﻟﻔﺖ ﮐﯽ ‪ Ｂ‬ﺑﺴﺎﺍﻭﻗﺎﺕ ﺍﺟﻤﺎﻉ ﮐﯽ ‪Ｌ‬ﯽ ﻣﺨﺎﻟﻔﺖ ﮐﯽ‬
‫‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﻭﻋﻆ ﻭﻧﺼ‪，‬ﺤﺖ ﺍﻭﺭ ﺁﺧﺮﺕ ﮐﯽ ﺗﺮﻏ‪，‬ﺐ ﺳﺔ ﻣﺘﻌﻠﻖ ﺑﻬﺘﺮګﻦ ﮔﻔﺘﮕﻮ ﮐﯽ‬
‫‪ Ｂ‬ﭼﻨﺎﻧﭽﻪ ﻃﻠﺒﺎءﺁﺧﺮﺕ ﮐﯽ ﻫﻮﻟﻨﺎﮐ‪，‬ﻮﺃ ﺳﺔ ﺁﮔﺎﻩ ﻫﻮ‪ f‬ﮐﺔ ﻟﺌﺔ ﺍﺱ ﮐﯽ ﮐﺘﺎﺏ ﮐﺎ‬
‫ﻣﻄﺎﻟﻌﻪ ﮐﺮﺳﮑﺘﺔ ﻫ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ﻋﻮﺍﻡ ﺍﻟﻨﺎﺱ ﮐﺔ ﻟﺌﺔ ﺍﺱ ﮐﺎ ﻣﻄﺎﻟﻌﻪ ﮐﺮﻧﺎﺣ‪＋‬ﻝ‬
‫ﻧﻬ‪ 206Ｓ‬۔‬

‫ﺍﺑﻦ ﮐﺜ‪，‬ﺮ ﻓﺮﻣﺎﺗﺔ ﻫ‪:Ｓ‬ﻧ‪，‬ﮏ ﺁﺩﻣﯽ ﺗ‪％‬ﺎ ﺍﭘﻨﯽ ﮐﺘﺎﺏ ”ﻗﻮﺕ ﺍﻟﻘﻠﻮﺏ“ﻣ‪ Ｓ‬ﻣﻮﺿﻮﻉ‬
‫ﺍﺣﺎﺩګﺚ ﺫﮐﺮ ﮐﯽ ﻫ‪ Ｓ‬ﻟﻮﮒ ﺍﺳﺔ ﺑﺪﻋﺘﯽ ﮐﻬﺘﺔ ﺗ‪％‬ﺔ ﺍﻭﺭ ﺍﺳﺔ‬
‫ﭼ‪％‬ﻮﺅﺓﺭﮐ‪％‬ﺎﺗ‪％‬ﺎ‪207‬۔‬

‫‪ 3‬ﺍﺑﻮﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺍﻟﺴﻠﻤﯽ ﮐﯽ ﺗﻔﺴ‪，‬ﺮ ﻗﺮﺁﻥ‪:‬ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ﺍﺱ ﮐﯽ ﮐﺘﺎﺑﻮﺃ‬

‫ﻣ‪ Ｓ‬ﺻﺤ‪，‬ﺢ ﺍﺣﺎﺩګﺚ ﺍﻭﺭ ﺩګﻦ ﮐﺔ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﻣﻔ‪，‬ﺪ ﮐ‪＋‬ﻡ ‪ Ｂ‬ﺑﻌﺾ ﺍګﺴﯽ ﺿﻌ‪，‬ﻒ‬

‫‪)204‬ﺍﻟﺮﺳﺎﺋﻞ ﺍﺯ ﻋﺒﺪﺍﻟﻠﻄ‪，‬ﻒ ﺁﻝ ﺷ‪，‬ﺦ‪(3/137:‬‬

‫‪)205‬ﺍﻟﺮﺳﺎﺋﻞ ﺍﺯ ﻋﺒﺪﺍﻟﻠﻄ‪，‬ﻒ ﺁﻝ ﺷ‪，‬ﺦ‪(3/140:‬‬
‫‪)206‬ﺍﻻﻓﺎﺩﺍﺕ ﻭﺍﻻﻧﺸﺎﺭﺍﺕ‪(44:‬‬
‫‪)207‬ﺍﻟﺒﺪﺍګ＆ ﻭﺍﻟﻨ‪％‬ﺎګ＆‪(11/319:‬‬

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‫ﺍﺣﺎﺩګﺚ ﺍﻭﺭ ﻧﺎﻗﺎﺑﻞ ﻗﺒﻮﻝ ﮐ‪＋‬ﻡ ‪Ｌ‬ﯽ ‪ Ｂ‬ﺟﻮ ﻧﺎﺩﺍﻥ ﮐﺔ ﻟﺌﺔ ﻣﻀﺮ ‪ Ｂ‬ﺑﻌﺾ ﻟﻮﮒ ﺍﺱ‬
‫ﮐﯽ ﺭﻭﺍګﺖ ﻣ‪ Ｓ‬ﺗﺮﺩﺩ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ‪ 208‬۔‬

‫ﺫﻫﺒﯽ ﻓﺮﻣﺎﺗﺔ ﻫ‪:Ｓ‬ﺍﺱ ﮐﯽ ﺍګﮏ ﮐﺘﺎﺏ ‪ Ｂ‬ﺟﺴﺔ ﺣﻘﺎﺋﻖ ﺍﻟﺘﻔﺴ‪，‬ﺮ ﮐﻬﺎﺟﺎﺗﺎ ‪ Ｂ‬ﮐﺎﺵ‬
‫ﻭﻩ ﺍﺳﺔ ﺗﺼﻨ‪，‬ﻒ ﻧﻪ ﮐﺮﺗﺎ ﻭﻩ ﺗﺤﺮګﻒ ﺍﻭﺭ ﺑﺎﻃﻨ‪，‬ﺖ ﺳﺔ ﻣﻌﻤﻮﺭ ‪ Ｂ‬ﭘﺆځ ﮐﺮ ﺩګﮑ‪ ＃‬ﻟﻮ‬
‫ﺍﺱ ﻣ‪ Ｓ‬ﻋﺠﺎﺋﺒﺎﺕ ﻫ‪209 Ｓ‬۔‬

‫ﻭﺍﺣﺪﯼ ﮐﻬﺘﺔ ﻫ‪: Ｓ‬ﺍﮔﺮ ﻭﻩ ﺍﺱ ﮐﺔ ﺗﻔﺴ‪，‬ﺮ ﻗﺮﺁﻥ ﻫﻮ‪ f‬ﮐﺎ ﺍﻋﺘﻘﺎﺩ ﺭﮐ‪％‬ﺘﺎ ﺗ‪％‬ﺎ ﺗﻮ‬
‫ﮐﺎﻓﺮ‪210 Ｂ‬۔‬

‫ﻃﺮګﻖ ﺭﻓﺎﻋﯽ ﮐﯽ ﺧﻠﻮﺕ ﻧﺸ‪，‬ﻨ‪，‬ﺎﺃ‬

‫ﺍﺱ ﻣ‪ Ｓ‬ﻣﻘﺪﻡ ګﺎ ﺟﺎﺩګﺶ ﮐﺔ ﻣﺮﺗﺒﺔ ﺗﮏ ﭘﻬﻨﭽﻨﺔ ﺗﮏ ﭘﻬﻨﭽﻨﺔ ﮐﺔ ﻟﺌﺔ ﻣﺮګﺪ ﮐﻮ ﭼﺎﺭ‬
‫ﻗﺴﻢ ﮐﯽ ﺧﻠﻮﺕ ﻧﺸ‪，‬ﻨﯽ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮ‪ Y‬ﭘﺆﺗﯽ ‪ Ｂ‬۔‬
‫ﺗ‪，‬ﻦ ﺩﻥ ﺍﺑﺘﺪﺍءﺍﺗﻮﺍﺭ ﺳﺔ ﻫﻮﮔﯽ۔‬ ‫‪1‬‬
‫ﺗ‪，‬ﻦ ﺩﻥ ﺍﺑﺘﺪﺍءﭘ‪，‬ﺮ ﺳﺔ ﻫﻮ ۔‬ ‫‪2‬‬
‫ﭼﺎﺭ ﺩﻥ ﺍﺑﺘﺪﺍءﻣﻨﮕﻞ ﺳﺔ ﻫﻮ۔‬ ‫‪3‬‬
‫‪ 5‬ﺩﻥ ﺍﺑﺘﺪﺍءﺑﺪځ ﺳﺔ ﻫﻮ۔‬ ‫‪4‬‬

‫ﺍﺱ ﺷﺮﻁ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﮐﻪ ﺻﺒﺢ ﻭﺷﺎﻡ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﮐﭽ‪ ＃‬ﻧﻪ ﮐ‪％‬ﺎﺋﺔ ﮔﺎ ﺍﻭﺭ ﺻﺮﻑ ﺍﺗﻨﺎ ﮐ‪％‬ﺎﺋﺔ‬
‫ﮔﺎ ﮐﻪ ﺭﻣﻖ ﺑﺎ‪ Ｒ‬ﺭ‪ Ｂ‬ﺍﻭﺭ ﮔﻮﺷﺖ ﻧﻪ ﮐ‪％‬ﺎﺋﺔ ﮔﺎ)ګﻪ ﻫﻨﺪﻭﻣﺖ ﺍﻭﺭ ﻧﺼﺮﺍﻧ‪，‬ﺖ ﺳﺔ‬
‫ﻣﺸﺎﺑﻬﺖ ‪(Ｂ‬ﺍﻭﺭ ګﻪ ﮐﻪ ﮐﺴﯽ ﺍګﮏ ﻣﺨﺼﻮﺹ ﺟﮕﻪ ﭘﺎﮎ ﺟﮕﻪ ﻣ‪ Ｓ‬ﻟﻮﮔﻮﺃ ﺳﺔ‬
‫ﻣﮑﻤﻞ ﻃﻮﺭ ﭘﺮ ﭼ‪％‬ﭗ ﮐﺮﺭ‪ Ｂ‬ﮔﺎ ﮐﻪ ﮐﻮﺋﯽ ﺍﺱ ﮐﺔ ﭘﺎﺱ ﻧﻪ ﺁﺳﮑﺔ ﺍﻭﺭ ‪ Ｃ‬ﻭﻗﺖ ګﺎ ﺣﻤ‪，‬ﺪ‬

‫‪)208‬ﻓﺘﺎﻭﯼ‪(1/386:‬‬
‫‪)209‬ﺍﻟﺘﻔﺴ‪，‬ﺮﻭﺍﻟﻔﺴﺮﻭﻥ‪(2/386:‬‬
‫‪)210‬ﺍﻟﺘﻔﺴ‪，‬ﺮﻭﺍﻟﻔﺴﺮﻭﻥ‪(2/386:‬‬

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‫ﮐﺎ ﻭﺭﺩ ﮐﺮﺓ ﮔﺎ ‪ Ｃ‬ﻧﻤﺎﺯ ﮐﺔ ﺑﻌﺪ ﮐﻢ ﺍﺯﮐﻢ ﺗ‪，‬ﻦ ‪Ｄ‬ﺍﺭ ﺩﻓﻌﻪ ﺩﻭﺳﺮﯼ ﺭګﺎﺿﺖ ﻣ‪ Ｓ‬ﺍﺱ ﮐﺎ‬
‫ﻭﺭﺩ ګﺎ ﺭﺣ‪，‬ﻢ ﻫﻮﮔﺎﮐﻢ ﺍﺯﮐﻢ ﭼﺎﺭ ‪Ｄ‬ﺍﺭ ﺑﺎﺭ ﺍﻭﺭ ﺗ‪，‬ﺴﺮﯼ ﺭګﺎﺿﺖ ﻣ‪ Ｓ‬ګﺎﻭ＠ﺏ ﮐﺎ ﻭﺭﺩ‬
‫ﮐﺮﺓ ﮔﺎ ﮐﻢ ﺍﺯ ﮐﻢ ﭘﺎﻧﭻ ‪Ｄ‬ﺍﺭ ﺩﻓﻌﻪ ﺍﻭﺭ ﺍﻥ ﺧﻠﻮﺗﻮﺃ ﮐﺔ ‪Ｌ‬ﯽ ﺧﺎﺹ ﻣﺨﺘﻠﻒ ﺩﺭﺟﺔ ﻫ‪Ｓ‬‬
‫ﺟﻮ ﻃﺮګﻖ ﺭﻓﺎﻋﯽ ﮐﺔ ‪Ｃ‬ﻣﺮګﺪ ﮐﺔ ﻟﺌﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ‪ Ｃ‬ﺍﺱ ﺷﺨﺺ ﮐﺔ ﻟﺌﺔ ﺟﻮ ﻋﻬﺪ ﮐﺮﺓ‬
‫ﮐﻪ ﺳﺎﺕ ﺩﻧﻮﺃ ﺗﮏ ﺧﻠﻮﺕ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﺓ ﮔﺎ ﺟﺲ ﮐﯽ ﺍﺑﺘﺪﺍءﮔ‪，‬ﺎﺭﻩ ﻣﺤﺮﻡ ﺳﺔ ﻫﻮﮔﯽ‬
‫ﺍﻭﺭ ﺍﻥ ﺳﺎﺕ ﺩﻧﻮﺃ ﻣ‪ Ｓ‬ﭼ‪，‬ﺨﺘﺎ ﺭ‪ Ｂ‬ﮔﺎ ﺍﻭﺭ ﮔ‪％‬ﺮ ﻭﺍﻟﯽ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺑﺴﺘﺮ ﭘﺮ ﺑﺎﻟﮑﻞ ﻧﻬ‪Ｓ‬‬
‫ﺳﻮﺋﺔ ﮔﺎ ﺍﻭﺭ ﮔﻮﺷﺖ ﻧﻬ‪ Ｓ‬ﮐ‪％‬ﺎﺋﺔ ﮔﺎ ۔ﺭﻓﺎﻋﯽ ﮐﻬﺘﺎ ‪ Ｂ‬ﮐﻪ ‪:‬ﺳﺎﺕ ﺩﻧﻮﺃ ﮐﯽ ﺧﻠﻮﺕ‬
‫ﻣﺎﻟﮏ ﺍﻭﺭ ﻣﺮګﺪ ﺻﺎﺩﻕ ﮐﺔ ﻟﺌﺔ ﺑﺎﻋﺚ ﻓ‪，‬ﺾ ‪211 Ｂ‬۔‬

‫)ﺷ‪，‬ﺒﯽ ﺍﺱ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻟﮑ‪％‬ﺘﺎ‪ Ｂ‬ﮐﻪ ﺍﻥ ﺳﺎﺕ ﺩﻧﻮﺃ ﮐﯽ ﺧﻠﻮﺕ ﮐﺎ ﻣﻘﺼﺪ‬

‫ﺣﺴ‪，‬ﻦ‪‬ﭘﺮ ﺷﺪګﺪ ﻏﻢ ﮐﺎ ﺍﻇﻬﺎﺭﮐﺮﻧﺎ ‪ Ｂ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﺷ‪，‬ﻌﻪ ﮐﺎ ﻭﻃ‪，‬ﺮﻩ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﻣﺮګﺪﻭﺃ‬
‫ﮐﻮ ﺍﺱ ﻃﺮﺡ ﺑﻬ‪＋‬ګﺎ ﭘ‪％‬ﺴ‪＋‬ګﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﮐﻪ ﺍﻧﻬ‪ Ｓ‬ﺷ‪，‬ﻌ‪，‬ﺖ ﮐﺎ ﺷﺒﻪ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﺎ (‬

‫ﻃﺮګﻘﻪ ﺗ‪，‬ﺠﺎﻧ‪，‬ﻪ ﻣ‪ Ｓ‬ﺟﻮ‪＄‬ﺮۃ ﺍﻟﮑﻤﺎﻝ ﮐﺎ ﻭﺭﺩ‬

‫ګﺎﺍﷲ ﻋ‪，‬ﻦ ﺭﺣﻤﺖ ﺭﺑﺎ‪، Y‬ګﺎ ﻗﻮﺕ ﺣﻘ‪，‬ﻘﯽ ‪،‬ﻣﺮﮐﺰ ﻓﻬﻢ ﻭﻣﻌﺎ‪، Y‬ﺍﻧﺴﺎ‪ Y‬ﮐﺎﺋﻨﺎﺕ ﮐﺔ ﻧﻮﺭ‬
‫‪،‬ﺻﺎﺣﺐ ﺣﻖ ﺭﺑﺎ‪ Ｃ، Y‬ﺑﺤﺮ ﻭﺑﺮ ﺳﺔ ﮔﺰﺭ‪ f‬ﻭﺍﻟﯽ ﻫﻮﺍٶﺃ ﭘﺮ ﭼ‪％‬ﺎﺟﺎ‪ f‬ﻭﺍﻟﯽ ﺭﻭﺷﻨﯽ ﭘﺮ‬
‫ﺭﺣﻤﺖ ﻭﺳ‪＋‬ﻣﺘﯽ ﮐﺮ ګﺎﺍﷲ ﺍﺱ ﻋ‪，‬ﻦ ﺣﻖ ﭘﺮ ﺟﻦ ﺳﺔ ﺣﻘﺎﺋﻖ ﮐﺔ ﺑﺆﺓ ﺑﺆﺓ ﻋﺮﺵ ﻇﺎ‪Ｃ‬‬
‫ﻫﻮﺟﺎﺗﺔ ﻫ‪،Ｓ‬ﻋ‪，‬ﻦ ﻣﻌﺎﺭﻑ ﺍﻗﻮﺍﻡ ﭘﺮ ‪،‬ﺍﭘﻨﺔ ﮐﺎﻣﻞ ﻭﺳ‪，‬ﺪ‪＄‬ﺔ ﺭﺳﺘﺔ ﭘﺮ ﺭﺣﻤﺖ ‪，Ｌ‬ﺞ ګﺎ ﺍﷲ‬
‫ﮐﻨﺰ ﺍﻋﻈﻢ ﮐﯽ ﺣﻘ‪，‬ﻘﺖ ﮐﺔ ﻃﻠﻮﻉ ﻫﻮ‪ f‬ﻭﺍﻟﺔ ﺣﻖ ﭘﺮ‪،‬ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺁﻝ ﭘﺮ ﺍګﺴﯽ‬
‫ﺭﺣﻤﺖ ﺍﺗﺎﺭ ﺟﺲ ﮐﺔ ﺫﺭګﻌﺔ ‪ Ａ‬ﺍﻧﻬ‪ Ｓ‬ﭘﻬﭽﺎﻥ ﻟ‪212 Ｓ‬۔‬

‫‪) 211‬ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓ‪ ＆，‬ﺍﺯ ﻋﺎﻣﺮ ﻧﺠﺎﺭ‪ 100/104:‬ﻧ‪，‬ﺰ ﻏﺎګ＆ ﺍﻻﻣﺎ‪ Y‬ﺍﺯ ﺍﺑﻮﺍﻟﻤﻌﺎﻟﯽ ﺁﻟﻮﺳﯽ‪(1/230:‬‬
‫‪)212‬ﺍﻟﺘ‪，‬ﺠﺎﻧ‪(262:＆，‬‬

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‫ﺍﻥ ﺍﻟﻔﺎﻅ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ﺷﺮﮎ ﻭﺑﺪﻋﺖ ﻭﺍﺿﺢ ‪ Ｂ‬ﺩګﮕﺮ ﺻﻮﻓ‪，‬ﺎﻧﻪ ﻃﺮګﻘﻮﺃ ﮐﺔ ﺍﻭﺭﺍﺩ‬
‫ﻣ‪Ｌ Ｓ‬ﯽ ګﻬﯽ ﮐﭽ‪ ＃‬ﻫﻮﺗﺎ ‪Ｂ‬۔‬

‫ﺍﺑﻮﺳﻠ‪，‬ﻤﺎﻥ ﺍﻟﺪﺍﺭﺍ‪ Y‬ﮐﺔ ﮐﻠﻤﺎﺕ‬

‫ﺁﺧﺮﺕ ﮐﯽ ﮐﻨﺠﯽ ‪Ｌ‬ﻮﮎ ‪،Ｂ‬ﺩﻧ‪，‬ﺎ ﮐﯽ ﮐﻨﺠﯽ ﺳ‪，‬ﺮ ﻫﻮﻧﺎ‪، Ｂ‬ﺍﻭﺭ ﺩﻧ‪，‬ﺎ ﻭﺁﺧﺮﺕ ﻣ‪ Ｃ Ｓ‬ﺧ‪，‬ﺮ‬
‫ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﺍﷲ ﺗﻌﺎﻟﯽٰ ﮐﺎ ﺧﻮﻑ ‪ Ａ، Ｂ‬ﺍﺳﺔ ﻋﺒﺎﺩﺕ ﻧﻬ‪ Ｓ‬ﻣﺎﻧﺘﺔ ﮐﻪ ﺗﻮ ﺻﻒ ﻣ‪ Ｓ‬ﮐ‪％‬ﺆﺍ‬
‫ﻫﻮﭘ‪％‬ﺮ ﮐﻮﺋﯽ ﺩﻭﺳﺮﺍ ﺗ‪，‬ﺮﺓ ﻗﺪﻡ ﻫ‪＋‬ﺩﺓ ﻟ‪，‬ﮑﻦ ﺗﻮ ﻫﻤﻪ ﻭﻗﺖ ﺍﭘﻨﯽ ﻗﺪﻡ ﮐﺲ ﮐﺮ ﺑﺎﻧﺪځ‬
‫ﻟﺔ ﭘ‪％‬ﺮ ﻋﺒﺎﺩﺕ ﮐﺮ ﺍﺱ ﺩﻝ ﻣ‪ Ｓ‬ﮐﭽ‪ ＃‬ﺧ‪，‬ﺮ ﻧﻬ‪ Ｓ‬ﺟﻮ ﺗﻮﻗﻊ ﮐﺮﺓ ﮐﻪ ﺍﺱ ﮐﺎ ﺩﺭﻭﺍﺯﻩ ﮐ‪％‬ﻠﺔ‬
‫ﮔﺎ ﺍﻭﺭ ﮐﻮﺋﯽ ﮐﭽ‪ ＃‬ﺩﺓ ﺟﺎﺋﺔ ﮔﺎ ۔ﻣ‪ f Ｓ‬ﺍګﺴﺎ ﮐﻮﺋﯽ ﺻﻮ‪ Ｑ‬ﻧﻬ‪ Ｓ‬ﺩګﮑ‪％‬ﺎ ﺟﺲ ﻣ‪Ｓ‬‬
‫ﺧ‪，‬ﺮ ﻫﻮ ﺳﻮﺍﺋﺔ ﻋﺒﺪﺍﷲ ﺑﻦ ﻣﺮﺯﻭﻕ ﮐﺔ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺔ ﻟﺌﺔ ﻧﺮﻡ ﮔﻮﺷﻪ ﺭﮐ‪％‬ﺘﺎ ﻫﻮﺃ ۔ﺟﺲ ﮐﺎ‬
‫ﺁﺝ ﺍﺱ ﮐﺔ ﮐﻞ ﺟ‪，‬ﺴﺎ ﮔﺰﺭﺓ ﻣ‪ Ｓ‬ﺩﻧ‪，‬ﺎ ﻣ‪ Ｓ‬ﺩﻥ ﺑﺴﺮ ﮐﺮ‪ f‬ﺍﻭﺭ ﺩﺭﺧﺖ ﻟﮕﺎ‪ f‬ﮐﺔ ﻟﺌﺔ‬
‫ﺑﺎ‪ Ｒ‬ﺭﻫﻨﺎ ﭘﺴﻨﺪ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺎ ‪213‬۔‬

‫ﺣ‪＋‬ﺝ ﮐﺔ ﺣﺎﻻﺕ ﺯﻧﺪﮔﯽ‬

‫ﺍﺑﻦ ﮐﺜ‪，‬ﺮ‪‬ﻓﺮﻣﺎﺗﺔ ﻫ‪ Ａ:Ｓ‬ﺍﷲ ﮐﯽ ﭘﻨﺎﻩ ﻣ‪ Ｓ‬ﺁﺗﺔ ﻫ‪ Ｓ‬ﺍﺱ ﺑﺎﺕ ﺳﺔ ﮐﻪ ‪ Ａ‬ﺍﺱ ﮐﺔ‬
‫ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻭﻩ ﮐﭽ‪ ＃‬ﮐﻬﻪ ﺩګﺄ ﺟﻮ ﺍﺱ ‪ f‬ﻧﻪ ﮐ‪，‬ﺎ ﻫﻮګﺎ ﺍﺱ ﮐﯽ ﻃﺮﻑ ﺟ‪％‬ﻮ！ﺔ ﺍﻗﻮﺍﻝ‬
‫ﺍﻓﻌﺎﻝ ﮐﻮﻣﻨﺴﻮﺏ ﮐﺮﺩګﺄ ﺳﻮ ﺍﺏ ‪ Ａ‬ګﻪ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﺱ ﮐﺎ ﻧﺎﻡ ﺣﺴ‪，‬ﻦ ﺑﻦ ﻣﻨﺼﻮﺭ‬
‫ﺣ‪＋‬ﺝ ﺗ‪％‬ﺎ ﺍﺱ ﮐﺎ ﺩﺍﺩﺍ ﻓﺎﺭﺱ ﮐﺎ ﻣﺠﻮﺱ ﺗ‪％‬ﺎ ﻭﻩ ﻭﺍﺳﻂ ﻣ‪ Ｓ‬ﭘ‪＋‬ﺑﺆ‪＄‬ﺎ ﭘ‪％‬ﺮ ﺑﻐﺪﺍﺩ ﭼ‪ ＋‬ﺁګﺎ‬
‫ﺍﻭﺭ ﺑﺎﺭ＠ ﻣﮑﻪ ﮔ‪，‬ﺎ ﺍﭘﻨﺔ ﻧﻔﺲ ﭘﺮ ﺟﺒﺮ ﮐﺮﺗﺎ ﮐ‪％‬ﻠﺔ ﺁﺳﻤﺎﻥ ﺗﻠﺔ ﻣﺴﺠﺪ ﺣﺮﺍﻡ ﮐﺔ ﻭﺳﻂ‬
‫ﻣ‪ Ｓ‬ﺑ‪％＂，‬ﺎ ﺭﻫﺘﺎ ﺑﺆﺓ ﺑﺆﺓ ﺻﻮﻓ‪，‬ﺎءﮐﺔ ﺳﺎﺗ‪ ＃‬ﺭ＠ ﺟ‪，‬ﺴﺔ ﺟﻨ‪，‬ﺪ‪،‬ﺑﻐﺪﺍﺩﯼ ﻓﺮﻣﺎﺗﺔ ﻫ‪Ｓ‬‬
‫ﻫ‪: Ｓ‬ﻋﻤﺮﻭ ﺑﻦ ﻋﺜﻤﺎﻥ ﻣﮑﯽ ‪،‬ﺍﺑﻮﺍﻟﺤﺴ‪，‬ﻦ ﺍﻟﻨﻮﻭﯼ۔ﺧﻄ‪，‬ﺐ ﺑﻐﺪﺍﺩﯼ ﻓﺮﻣﺎﺗﺔ ﻫ‪Ｓ‬‬
‫‪:‬ﺻﻮﻓ‪，‬ﺎءﮐﯽ ﺍﺱ ﮐﺔ ﻣﺘﻌﻠﻖ ﻣﺨﺘﻠﻒ ﺁﺭﺍءﻫ‪ Ｓ‬ﺍﮐﺜﺮ ‪ f‬ﻧﻔﯽ ﮐﺮﺩﯼ ‪ Ｂ‬ﮐﻪ ﺣ‪＋‬ﺝ ﺍﻥ ﻣ‪Ｓ‬‬

‫‪)213‬ﺣﻠ‪ ＆，‬ﺍﻻﻭﻟ‪，‬ﺎء‪ 9/259:‬ﻧ‪，‬ﺰ ﺻﻔﻮۃ ﺍﻟﺼﻔﻮۃ‪(4/223:‬‬

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‫ﺳﺔ ﻫﻮﺑﻌﺾ ‪ f‬ﺍﺳﺔ ﻗﺒﻮﻝ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ ﺍﺑﻮﺍﻟﻌﺒﺎﺱ ﺑﻐﺪﺍﺩﯼ ‪،‬ﻣﺤﻤﺪ ﺑﻦ ﺧﻔ‪，‬ﻒ ﺍﻭﺭ‬
‫ﺍﺑﺮﺍﻫ‪，‬ﻢ ﺑﻦ ﻣﺤﻤﺪ ﺍﻧﻬﻮﺃﻨﺔ ﺍﺱ ﮐﺔ ﺣﺎﻝ ﮐﻮ ﺩﺭﺳﺖ ﻗﺮﺍﺭ ﺩګﺎ ‪ Ｂ‬۔ﺗﻤﺎﻡ ﻋﻠﻤﺎءﮐﺎ ﺍﺟﻤﺎﻉ‬
‫‪ Ｂ‬ﮐﻪ ﻭﻩ ﻭﺍﺟﺐ ﺍﻟﻘﺘﻞ ﺗ‪％‬ﺎ ﺍﻭﺭ ﺣﺎﻟﺖ ﮐﻔﺮ ﻣ‪ Ｓ‬ﻫﯽ ﻗﺘﻞ ﻫﻮﺍ ﺑﺆﺍ ﺟﺎﺩﻭﮔﺮ ﺍﻭﺭﺑﻬﺮﻭﭘ‪，‬ﺎ‬
‫ﺗ‪％‬ﺎ ‪ Ｃ‬ﺍګﮏ ﮐﺎ ﻣﺬﻫﺐ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﻟ‪，‬ﺘﺎ ﺍﮔﺮ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻫﻮﺃ ﺗﻮ ﺳﻨﯽ ﺭﻭﺍﻓﺾ ﻫﻮﺃ ﺗﻮ‬
‫ﺭﺍﻓﻀﯽ ﻣﻌﺘﺰﻟﻪ ﻫﻮﺃ ﺗﻮ ﻣﻌﺘﺰﻟﯽ ﺻﻮﻓ‪，‬ﺎءﻫﻮﺃ ﺗﻮ ﺻﻮ‪، Ｑ‬ﻓﺎﺳﻘ‪，‬ﻦ ﻭﻏ‪，‬ﺮﻩ ﻫﻮﺃ ﺗﻮ ﺍﻥ ﮐﺔ‬
‫ﺳﺎﺗ‪ ＃‬ﻫﻤ‪，‬ﺸﻪ ﻟﻮﮔﻮﺃ ﮐﻮ ﮔﻤﺮﺍﻩ ﮐﺮﺗﺎ ﺍﻭﺭ ﺧﻮﺩ ﮐﻮ ﺍﻥ ﺳﺔ ﺍﻓﻀﻞ ﮐﻬﺘﺎ ﺗﺎﺁﻧﮑﻪ ﺭﺏ‬
‫ﻫﻮ‪ f‬ﮐﺎ ﺩﻋﻮﯼٰ ﮐﺮ‪ f‬ﻟﮕﺎ ﭼﻨﺎﻧﭽﻪ ﺑﻐﺪﺍﺩ ﻣ‪ Ｓ‬ﺍﺳﺔ ﻗ‪，‬ﺪ ﮐﺮﺩګﺎ ﮔ‪，‬ﺎ ﻋﻠﻤﺎء‪ f‬ﺍﺱ ﺑﺎﺕ‬
‫ﭘﺮ ﺍﺗﻔﺎﻕ ﮐﺮﻟ‪，‬ﺎ ﮐﻪ ﻭﻩ ﮐﺎﻓﺮ ‪ Ｂ‬ﺯﻧﺪګﻖ ‪ Ｂ‬ﺟﺎﺩﻭﮔﺮ ﺍﻭﺭ ﺍﻧﺘﻬﺎءﺩﺭﺟﺔ ﮐﺎﺟ‪％‬ﻮ！ﺎ ‪214Ｂ‬۔‬

‫ﺍﺻﻄﺨﺮﯼ ﻓﺮﻣﺎﺗﺔ ﻫ‪:Ｓ‬ﺣ‪＋‬ﺝ ﺑﻬﺮﻭﭘ‪，‬ﺎ ﺗ‪％‬ﺎ ‪ Ｃ‬ﻃﺮګﻘﻪ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﻟ‪，‬ﺘﺎ ﺍګﮏ ﺣﺎﻟﺖ ﺳﺔ‬
‫ﺩﻭﺳﺮﯼ ﺣﺎﻟﺖ ﺗﮏ ﺗﺮ‪ Ｒ‬ﮐﺮﺗﺔ ﮐﺮﺗﺔ ﺍﺱ ﺣﺎﻝ ﻣ‪ Ｓ‬ﭘﻬﻨﭽﺎ ﮐﻪ ﮐﻬﻨﺔ ﻟﮕﺎ ﮐﻪ ﺍﺱ ‪f‬‬
‫ﺍﭘﻨﺔ ﺁﭖ ﮐﻮ ﺍﻃﺎﻋﺖ ﺳﺔ ﭘﺎﮎ ﮐﺮﻟ‪，‬ﺎ ﺍﻭﺭ ﺍﭘﻨﺔ ﺩﻝ ﮐﻮ ﺍﻋﻤﺎﻝ ﺻﺎﻟﺤﻪ ﻣ‪ Ｓ‬ﻟﮕﺎﺩګﺎ ﺍﻭﺭ‬
‫ﺍﭘﻨﯽ ﺫﺍﺕ ﺳﺔ ﺍﻟﮓ ﻫﻮﮔ‪，‬ﺎ ﭘ‪％‬ﺮ ﻭﻩ ﺗﺮ‪ Ｒ‬ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﻣﻘﺮﺑ‪，‬ﻦ ﮐﺔ ﻣﻘﺎﻡ ﺗﮏ ﭘﻬﻨﭽﺎ ﭘ‪％‬ﺮ‬
‫ﻭﻩ ﺩﺭﺟﻪ ﻣﻌﺎﻓﺎۃ ﺗﮏ ﭘﻬﻨﭽﺎ ګﻬﺎﺃ ﺗﮏ ﮐﻪ ﺍﭘﻨﯽ ﻃﺒﻌﯽ ﺑﺸﺮګﺖ ﺳﺔ ﺑﺎﻟﮑﻞ ﻫﯽ ﭘﺎﮎ‬
‫ﻫﻮﮔ‪，‬ﺎ ﺍﺱ ﻭﻗﺖ ﺍﺱ ﻣ‪ Ｓ‬ﺍﷲ ﮐﯽ ﻭﻩ ﺭﻭﺡ ﺳﻤﺎﮔﺌﯽ ﺟﻮ ﻋ‪，‬ﺴﯽٰ ﺑﻦ ﻣﺮګﻢ ﻣ‪ Ｓ‬ﺗ‪％‬ﯽ ﺍﺏ‬
‫ﻭﻩ ﺟﺲ ﭼ‪，‬ﺰ ﮐﺎ ﺍﺭﺍﺩﻩ ﮐﺮﺓ ﻭﻩ ﻫﻮﺟﺎﺗﯽ ‪215Ｂ‬۔‬

‫ﺳﺒﺤﺎﻥ ﺭﺑﮏ ﺭﺏ ﺍﻟﻌﺰۃ ﻋﻤﺎ ګﺼﻔﻮﻥ ‪ ،‬ﻭﺳ‪＋‬ﻡ ﻋﻠﯽ ﺍﻟﻤﺮﺳﻠ‪，‬ﻦ ﻭﺍﻟﺤﻤﺪ ﻟ ّﻠٰﻪ ﺭﺏ ﺍﻟﻌﺎﻟﻤ‪，‬ﻦ‬

‫‪)214‬ﺍﻟﺒﺪﺍګ＆ ﻭﺍﻟﻨ‪％‬ﺎګ＆‪(11/138:‬‬
‫‪)215‬ﺍﻟﺤﻀﺎﺭة ﺍﻻﺳ‪＋‬ﻣ‪ ＆，‬ﺍﺯ ﺁﺩﻡ ﻣﺘﺰ‪(2/63:‬‬

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‫‪124‬‬
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