“ﻭﻣﻦ ﻣﻌﺎﻧﻰ ﺍﻷﻣﺎﻧﺔ ﺃﻥ ﻳﺤﺮﺹ ﺍﻟﻤﺮء ﻋﻠﻰ ﺃﺩﺍء ﻭﺍﺟﺒﻪ ﻛﺎﻣﻼ ﻓﻰ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻯ ﻳُﻨﺎﻁ ﺑﻪ٬ ﻭﺃﻥ ﻳﺴﺘﻨﻔﺪ ﺟﻬﺪﻩ ﻓﻰ ﺇﺑﻼﻏﻪ ﺗﻤﺎﻡ ﺍﻹﺣﺴﺎﻥ٬ ﺃﺟﻞ ﺇﻧﻬﺎ ﻷﻣﺎﻧﺔ ﻳﻤﺠﺪﻫﺎ ﺍﻹﺳﻼﻡ: ﺃﻥ ﻳﺨﻠﺺ ﺍﻟﺮﺟﻞ ﻟﺸﻐﻠﻪ ﻭﺃﻥ ﻳﻌﻨﻰ ﺑﺈﺟﺎﺩﺗﻪ٬ ﻭﺃﻥ ﻳﺴﻬﺮ ﻋﻠﻰ ﺣﻘﻮﻕ ﺍﻟﻨﺎﺱ ﺍﻟﺘﻰ ﻭُﺿﻌﺖ ﺑﻴﻦ ﻳﺪﻳﻪ٬ ﻓﺈﻥ ﺍﺳﺘﻬﺎﻧﺔ ﺍﻟﻔﺮﺩ ﺑﻤﺎ ﻛُﻠﻒ ﺑﻪ ـ ﻭﺇﻥ ﻛﺎﻥ ﺗﺎﻓﻬﺎ ـ ﺗﺴﺘﺘﺒﻊ ﺷﻴﻮﻉ ﺍﻟﺘﻔﺮﻳﻂ ﻓﻰ ﺣﻴﺎﺓ ﺍﻟﺠﻤﺎﻋﺔ ﻛﻠﻬﺎ٬ ﺛﻢ ﺍﺳﺘﺸﺮﺍء ﺍﻟﻔﺴﺎﺩ ﻓﻰ ﻛﻴﺎﻥ ﺍﻷﻣﺔ ﻭﺗﺪﺍﻋﻴﻪ ﺑﺮﻣﺘﻪ. ﻭﺧﻴﺎﻧﺔ ﻫﺬﻩ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺗﺘﻔﺎﻭﺕ ﺇﺛﻤﺎ ﻭﻧﻜﺮﺍ ﻭﺃﺷﺪﻫﺎ ﺷﻨﺎﻋﺔ٬ ﻣﺎ ﺃﺻﺎﺏ ﺍﻟﺪﻳﻦ٬ ﻭﺟﻤﻬﻮﺭ ﺍﻟﻤﺴﻠﻤﻴﻦ٬ ﻭﺗﻌﺮﺿﺖ ﺍﻟﺒﻼﺩ ﻷﺫﺍﻩ. ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ: ”ﺇﺫﺍ ﺟﻤﻊ ﺍﷲ بﻴﻦ ﺍﻷﻭﻟﻴﻦ ﻭﺍﻵﺧﺮﻳﻦ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ٬ ﻳُﺮﻓﻊ ﻟﻜﻞ ﻏﺎﺩﺭ ﻟﻮﺍء ﻳُﻌﺮﻑ ﺑﻪ! ﻓﻴُﻘﺎﻝ : ﻫﺬﻩ ﻏﺪﺭﺓ ﻓﻼﻥ“ﻭﻓﻰ ﺭﻭﺍﻳﺔ : ”ﻟﻜﻞ ﻏﺎﺩﺭ ﻟﻮﺍء ﻋﻨﺪ ﺃﻣﺘﻪ٬ ﻳُﺮﻓﻊ ﻟﻪ ﺑﻘﺪﺭ ﻏﺪﺭﺗﻪ ٬ ﻭﻻ ﻏﺎﺩﺭ ﺃﻋﻈﻢ ﻣﻦ ﺃﻣﻴﺮ ﻋﺎﻣﺔ“ ﺃﻯ ﻟﻴﺲ ﺃﻋﻈﻢ ﺧﻴﺎﻧﺔ ﻭﻻ ﺃﺳﻮﺃ ﻋﺎﻗﺒﺔ ﻣﻦ ﺭﺟﻞ ﺗﻮﻟﻰ ﺃﻣﻮﺭ ﺍﻟﻨﺎﺱ ﻓﻨﺎﻡ ﻋﻨﻬﺎ ﺣﺘﻰ ﺃﺿﺎﻋﻬﺎ”

“ﺇﻧﻬﺎ ﻷﻣﺎﻧﺔ ﻳﻤﺠﺪﻫﺎ ﺍﻹﺳﻼﻡ: ﺃﻥ ﻳﺨﻠﺺ ﺍﻟﺮﺟﻞ ﻟﺸﻐﻠﻪ ﻭﺃﻥ ﻳﻌﻨﻰ ﺑﺈﺟﺎﺩﺗﻪ٬ ﻭﺃﻥ ﻳﺴﻬﺮ ﻋﻠﻰ ﺣﻘﻮﻕ ﺍﻟﻨﺎﺱ ﺍﻟﺘﻰ ﻭُﺿﻌﺖ ﺑﻴﻦ ﻳﺪﻳﻪ٬ ﻓﺈﻥ ﺍﺳﺘﻬﺎﻧﺔ ﺍﻟﻔﺮﺩ ﺑﻤﺎ ﻛُﻠﻒ ﺑﻪ ـ ﻭﺇﻥ ﻛﺎﻥ ﺗﺎﻓﻬﺎ ـ ﺗﺴﺘﺘﺒﻊ ﺷﻴﻮﻉ ﺍﻟﺘﻔﺮﻳﻂ ﻓﻰ ﺣﻴﺎﺓ ﺍﻟﺠﻤﺎﻋﺔ ﻛﻠﻬﺎ٬ ﺛﻢ ﺍﺳﺘﺸﺮﺍء ﺍﻟﻔﺴﺎﺩ ﻓﻰ ﻛﻴﺎﻥ ﺍﻷﻣﺔ ﻭﺗﺪﺍﻋﻴﻪ ﺑﺮﻣﺘﻪ. ﻭﺧﻴﺎﻧﺔ ﻫﺬﻩ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺗﺘﻔﺎﻭﺕ ﺇﺛﻤﺎ ﻭﻧﻜﺮﺍ ﻭﺃﺷﺪﻫﺎ ﺷﻨﺎﻋﺔ٬ ﻣﺎ ﺃﺻﺎﺏ ﺍﻟﺪﻳﻦ٬ ﻭﺟﻤﻬﻮﺭ ﺍﻟﻤﺴﻠﻤﻴﻦ٬ ﻭﺗﻌﺮﺿﺖ ﺍﻟﺒﻼﺩ ﻷﺫﺍﻩ. ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ: ”ﺇﺫﺍ ﺟﻤﻊ ﺍﷲ ﺑﻴﻦ ﺍﻷﻭﻟﻴﻦ ﻭﺍﻵﺧﺮﻳﻦ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ٬ ﻳُﺮﻓﻊ ﻟﻜﻞ ﻏﺎﺩﺭ ﻟﻮﺍء ﻳُﻌﺮﻑ ﺑﻪ! ﻓﻴُﻘﺎﻝ : ﻫﺬﻩ ﻏﺪﺭﺓ ﻓﻼﻥ“ﻭﻓﻰ ﺭﻭﺍﻳﺔ : ”ﻟﻜﻞ ﻏﺎﺩﺭ ﻟﻮﺍء ﻋﻨﺪ ﺃﻣﺘﻪ٬ ﻳُﺮﻓﻊ ﻟﻪ ﺑﻘﺪﺭ ﻏﺪﺭﺗﻪ ٬ ﻭﻻ ﻏﺎﺩﺭ ﺃﻋﻈﻢ ﻣﻦ ﺃﻣﻴﺮ ﻋﺎﻣﺔ“ ﺃﻯ ﻟﻴﺲ ﺃﻋﻈﻢ ﺧﻴﺎﻧﺔ ﻭﻻ ﺃﺳﻮﺃ ﻋﺎﻗﺒﺔ ﻣﻦ ﺭﺟﻞ ﺗﻮﻟﻰ ﺃﻣﻮﺭ ﺍﻟﻨﺎﺱ ﻓﻨﺎﻡ ﻋﻨﻬﺎ ﺣﺘﻰ ﺃﺿﺎﻋﻬﺎ”

“ﺇﺫﺍ ﻭﺟﺪﻧﺎ ﻓﻰ ﺍﻣﺮﺉ ﻣﺎ ﻋﻴﺒﺎ ﻓﻨﺤﻦ ﺑﺈﺯﺍﺋﻪ ﺑﻴﻦ ﺃﻣﻮﺭ ﻣﻌﻴﻨﺔ: ﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻌﻴﺐ ﻋﺎﻫﺔ ﻓﻰ ﺑﺪﻧﻪ٬ ﺃﻭ ﺿﺂﻟﺔ ﻓﻰ ﻣﺮﺗﺒﺘﻪ٬ ﻓﻤﻦ ﺍﻟﺴﻔﺎﻫﺔ ﺍﻟﺘﺸﻨﻴﻊ ﻋﻠﻴﻪ ﺑﻪ ﻋﻴﺎﻧﺎ ﺃﻭ ﻏﻴﺎﺑﺎ . ﻭﺇﻥ ﻛﺎﻥ ﺫﻧﺒﺎ ﺍﻧﺰﻟﻖ ﺇﻟﻴﻪ ﻭﻟﻴﺲ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﻘﺎﺭﻓﻪ ٬ ﺇﻧﻤﺎ ﻫﻰ ﻛﺒﻮﺓ ﺍﻟﺠﻮﺍﺩ٬ ﻓﻤﻦ ﺍﻟﺪﻧﺎءﺓ ﺃﻥ ﻧﻔﻀﺢ ﻣﺜﻠﻪ٬ ﻭﺃﻥ ﻧﺸﻬﺮ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﺑﻪ . ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻌﻴﺐ ﺍﻟﺬﻯ ﻭﺟﺪﻧﺎﻩ ﺟﺮﺃﺓ ﻣﺴﺘﻬﺘﺮ ﺃﻭ ﻣﻌﺼﻴﺔ ﻣﺠﺎﻫﺮ٬ ﻓﻬﺬﺍ ﺍﻟﺬﻯ ﻳﺠﺐ ﺃﻥ ﻳﻘﺎﺑﻞ ﺑﻜﻠﻤﺔ ﺍﻟﺤﻖ. ﺗﻘﺮﻉ ﺃﺫﻧﻴﻪ ﺩﻭﻥ ﻣﺒﺎﻻﺓ . ﻭﻟﻜﻴﻤﺎ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺧﺎﻟﺼﺔ ﻳﻨﺒﻐﻰ ﺃﻥ ﺗﺒﺘﻌﺪ ﻋﻦ ﻣﺸﺎﻋﺮ ﺍﻟﺸﻤﺎﺗﺔ ﻭﺣﺐ ﺍﻷﺫﻯ. ﻭﺃﻥ ﺗﻘﺘﺮﻥ ﺑﺎﻟﺮﻏﺒﺔ ﺍﻟﻤﺠﺮﺩﺓ ﻓﻰ ﺗﻐﻴﻴﺮ ﺍﻟﻘﺒﻴﺢ٬ ﻭﺇﺻﻼﺡ ﺍﻟﻔﺮﺩ ﻭﺍﻟﺠﻤﺎﻋﺔ . ﻭﻟﻴﺲ ﻣﻦ ﻫﺬﺍ ﺃﻟﺒﺘﻪ ﺃﻥ ﺗﺬﻛﺮ ﺍﻟﻌﺎﺻﻰ ﺑﺸﺮ ﻋﻨﺪ ﺃﻋﺪﺍﺋﻪ ﻟﺘﻘﺘﺮﺏ ﻣﻦ ﻗﻠﻮﺑﻬﻢ٬ ﺃﻭ ﻟﺘﻄﻌﻢ ﻣﻦ ﻣﻮﺍﺋﺪﻫﻢ٬ ﺃﻭ ﻟﺘﺘﻈﺎﻫﺮ ﺑﺎﻟﺒﺮﺍءﺓ ﻣﻦ ﺍﻟﺨﺼﺎﻝ ﺍﻟﺘﻰ ﺫﻣﻤﺘﻬﺎ ﻓﻴﻪ . ﻗﺎﻝ ﺭﺳﻮﻝ ﷲ ـ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ : ”ﻣﻦ ﺃﻛﻞ ﺑﺮﺟﻞ ﻣﺴﻠﻢ ﺃﻛﻠﺔ ﻓﺈﻥ ﷲ ﻳُﻄﻌﻤﻪ ﻣﺜﻠﻬﺎ ﻣﻦ ﺟﻬﻨﻢ٬ ﻭﻣﻦ ﻛﺴﻰ ﺛﻮﺑﺎ ﺑﺮﺟﻞ ﻣﺴﻠﻢ ﻓﺈﻥ ﷲ ﻳﻜﺴﻮﻩ ﻣﺜﻠﻪ ﻣﻦ ﺟﻬﻨﻢ ﻭﻣﻦ ﻗﺎﻡ ﺑﺮﺟﻞ ﻣﺴﻠﻢ ﻣﻘﺎﻡ ﺳﻤﻌﺔ ﻭﺭﻳﺎء ﻓﺈﻥ ﷲ ﻳﻘﻮﻡ ﺑﻪ ﻣﻘﺎﻡ ﺳﻤﻌﺔ ﻭﺭﻳﺎء ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ“. ﺇﻥ ﺍﻟﻐﻴﺒﺔ ﺷﻴﻤﺔ ﺍﻟﻀﻌﺎﻑ ”ﻭﻛﻞ ﺍﻏﺘﻴﺎﺏ ﺟﻬﺪ ﻣﻦ ﻻ ﺟﻬﺪ ﻟﻪ”

“ﻭﺍﻟﻮﻓﺎء ﺑﺎﻟﺤﻖ ﻭﺍﺟﺐ ﻣﻊ ﺍﻟﻤﺆﻣﻦ ﺑﺎﻹﺳﻼﻡ ﻭﻣﻊ ﺍﻟﻜﺎﻓﺮ ﺑﻪ. ﻓﺈﻥ ﺍﻟﻔﻀﻴﻠﺔ ﻻ ﺗﺘﺠﺰﺃ٬ ﻓﻴﻜﻮﻥ ﺍﻟﻤﺮء ﺧﺴﻴﺴﺎ ﻣﻊ ﻗﻮﻡ٬ ﻛﺮﻳﻤﺎ ﻣﻊ ﺁﺧﺮﻳﻦ. ﻭﺍﻟﻤﺪﺍﺭ ﻋﻠﻰ ﻣﻮﺿﻮﻉ ﺍﻟﻌﻬﺪ٬ ﻓﻤﺎ ﺩﺍﻡ ﺧﻴﺮﺍ ﻓﺈﻗﺮﺍﺭﻩ ﺣﺘﻢ ﻣﻊ ﻛﻞ ﻓﺮﺩ٬ ﻭﻓﻰ ﻛﻞ ﺣﻴﻦ"ﻭﻗﺪ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ﻓﻰ ﺣﻠﻒ ﺍﻟﻔﻀﻮﻝ ـ : ” ﻟﻮ ﺩُﻋﻴﺖُ ﺑﻪ ﻓﻰ ﺍﻹﺳﻼﻡ ﻷﺟﺒﺖُ ”. ﻭﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﺤﻤﻖ ﻗﺎﻝ: ﺳﻤﻌﺖ ﺭﺳﻮﻝ ﷲ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ﻳﻘﻮﻝ: ”ﺃﻳﻤﺎ ﺭﺟﻞ ﺃﻣﻦ ﺭﺟﻼ ﻋﻠﻰ ﺩﻣﻪ٬ ﺛﻢ ﻗﺘﻠﻪ٬ ﻓﺄﻧﺎ ﻣﻦ ﺍﻟﻘﺎﺗﻞ ﺑﺮﻯء٬ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻤﻘﺘﻮﻝ ﻛﺎﻓﺮ“ﻭﻫﺬﺍ ﺍﻟﺒﻴﺎﻥ ﺍﻟﺤﺎﺳﻢ٬ ﻳﻜﺸﻒ ﻋﻦ ﺭﻭﺡ ﺍﻹﺳﻼﻡ ﻓﻰ ﻣﻌﺎﻣﻠﺔ ﻣﻦ ﻟﻢ ﻳﺪﻳﻨﻮﺍ ﺑﻪ ﻓﺒﻴﻨﻤﺎ ﺗﺮﻯ ﺍﻟﻴﻬﻮﺩ ﻳﻨﻜﺮﻭﻥ ﻋﻠﻰ ﻏﻴﺮﻫﻢ ﺣﻖ ﺍﻟﻮﻓﺎء٬ ﻭﻳﻀﻨﻮﻥ ﻋﻠﻴﻬﻢ ﺑﻨﺒﻞ ﺍﻟﻤﻌﺎﻣﻠﺔ٬ ﻭﻳﺤﺴﺒﻮﻥ ﺃﻧﻬﻢ ﻭﺣﺪﻫﻢ ”ﺃﺑﻨﺎء ﷲ ﻭﺃﺣﺒﺎﺅﻩ ” ﻭﺃﻥ ﷲ ﺟﻌﻞ ﺭﺣﻤﺘﻪ ﻭﺃﻣﺎﻧﺔ ﻟﺸﻌﺐ ﺇﺳﺮﺍﺋﻴﻞ ﻓﻘﻂ٬ ﺗﺮﻯ ﺍﻹﺳﻼﻡ ﻳﺪﻓﻊ ـ ﺑﺤﻤﻴﺔ ﺑﺎﻟﻐﺔ ـ ﻋﻤﻦ ﻣﻨﺤﻬﻢ ﺫﻣﺘﻪ ﻭﺃﺩﺧﻠﻬﻢ ﻓﻰ ﻋﻘﺪﻩ٬ ﻭﻳﺘﺤﺪﺙ ﻋﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺇﻟﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺣﺪﻳﺜﺎ ﻟﻪ ﻣﻐﺰﺍﻩ: ”ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﺤﻠﻮﺍ ﺷﻌﺎﺋﺮ ﷲ ﻭﻻ ﺍﻟﺸﻬﺮ ﺍﻟﺤﺮﺍﻡ ﻭﻻ ﺍﻟﻬﺪﻱ ﻭﻻ ﺍﻟﻘﻼﺋﺪ ﻭﻻ ﺁﻣﻴﻦ ﺍﻟﺒﻴﺖ ﺍﻟﺤﺮﺍﻡ ﻳﺒﺘﻐﻮﻥ ﻓﻀﻼ ﻣﻦ ﺭﺑﻬﻢ ﻭﺭﺿﻮﺍﻧﺎ ﻭﺇﺫﺍ ﺣﻠﻠﺘﻢ ﻓﺎﺻﻄﺎﺩﻭﺍ ﻭﻻ ﻳﺠﺮﻣﻨﻜﻢ ﺷﻨﺂﻥ ﻗﻮﻡ ﺃﻥ ﺻﺪﻭﻛﻢ ﻋﻦ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ ﺃﻥ ﺗﻌﺘﺪﻭﺍ ﻭﺗﻌﺎﻭﻧﻮﺍ ﻋﻠﻰ ﺍﻟﺒﺮ ﻭﺍﻟﺘﻘﻮﻯ ﻭﻻ ﺗﻌﺎﻭﻧﻮﺍ ﻋﻠﻰ ﺍﻹﺛﻢ ﻭﺍﻟﻌﺪﻭﺍﻥ“. ﻓﺎﻧﻈﺮ ﻛﻴﻒ ﺻﻮﺭﺕ ﺍﻵﻳﺔ ﻭﺟﻬﺔ ﻧﻈﺮ ﺍﻟﻜﻔﺎﺭ٬ ﻭﺗﻤﺸﺖ ﻣﻊ ﻣﺰﺍﻋﻤﻬﻢ ﻭﻫﻢ ﻭﺛﻨﻴﻮﻥ٬ ﻓﺎﻋﺘﺒﺮﺗﻬﻢ ﻃﻼﺏ ﻓﻀﻞ ﻣﻦ ﷲ ﻭﺭﺿﻮﺍﻥ٬ ﻭﻃﻠﺒﺖ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ـ ﻣﻬﻤﺎ ﻗﻮﻭﺍ ـ ﺃﻥ ﻳﺘﻌﺎﻭﻧﻮﺍ ﻋﻠﻰ ﺍﻟﺒﺮ ﻭﺍﻟﺘﻘﻮﻯ٬ ﻻ ﻋﻠﻰ ﺍﻹﺛﻢ ﻭﺍﻟﻌﺪﻭﺍﻥ؟.”

“ ﺍﻹﺳﻼﻡ ﻳﺮﻗﺐ ﻣﻦ ﻣﻌﺘﻨﻘﻪ ﺃﻥ ﻳﻜﻮﻥ ﺫﺍ ﺿﻤﻴﺮ ﻳﻘﻆ٬ ﺗُﺼﺎﻥ ﺑﻪ ﺣﻘﻮﻕ ﷲ ﻭﺣﻘﻮﻕ ﺍﻟﻨﺎﺱ٬ ﻭﺗﺤﺮﺱ ﺑﻪ ﺍﻷﻋﻤﺎﻝ ﻣﻦ ﺩﻭﺍﻋﻰ ﺍﻟﺘﻔﺮﻳﻂ ﻭﺍﻹﻫﻤﺎﻝ٬ ﻭﻣﻦ ﺛﻢ ﺃﻭﺟﺐ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﺃﻥ ﻳﻜﻮﻥ ﺃﻣﻴﻨﺎ ﻭﺍﻷﻣﺎﻧﺔ ﻓﻰ ﻧﻈﺮ ﺍﻟﺸﺎﺭﻉ ﻭﺍﺳﻌﺔ ﺍﻟﺪﻻﻟﺔ٬ ﻭﻫﻰ ﺗﺮﻣﺰ ﺇﻟﻰ ﻣﻌﺎﻥ ﺷﺘﻰ٬ ﻣﻨﺎﻃﻬﺎ ﺟﻤﻴﻌﺎ ﺷﻌﻮﺭ ﺍﻟﻤﺮء ﺑﺘﺒﻌﺘﻪ ﻓﻰ ﻛﻞ ﺃﻣﺮ ﻳُﻮﻛﻞ ﺇﻟﻴﻪ٬ ﻭﺇﺩﺭﺍﻛﻪ ﺍﻟﺠﺎﺯﻡ ﺑﺄﻧﻪ ﻣﺴﺌﻮﻝ ﻋﻨﻪ ﺃﻣﺎﻡ ﺭﺑﻪ٬ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺬﻯ ﻓﺼﻠﻪ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻜﺮﻳﻢ: ”ﻛﻠﻜﻢ ﺭﺍﻉ ﻭﻛﻠﻜﻢ ﻣﺴﺌﻮﻝ ﻋﻦ ﺭﻋﻴﺘﻪ٬ ﻓﺎﻹﻣﺎﻡ ﺭﺍﻉ ﻭﻣﺴﺌﻮﻝ ﻋﻦ ﺭﻋﻴﺘﻪ٬ ﻭﺍﻟﺮﺟﻞ ﺭﺍﻉﻓﻲ ﺃﻫﻠﻪ ﻭﻫﻮ ﻣﺴﺌﻮﻝ ﻋﻦ ﺭﻋﻴﺘﻪ٬ ﻭﺍﻟﻤﺮﺃﺓ ﻓﻰ ﺑﻴﺖ ﺯﻭﺟﻬﺎ ﺭﺍﻋﻴﺔ ﻭﻫﻰ ﻣﺴﺌﻮﻟﺔ ﻋﻦ ﺭﻋﻴﺘﻬﺎ٬ ﻭﺍﻟﺨﺎﺩﻡ ﻓﻲ ﻣﺎﻝ ﺳﻴﺪﻩ ﺭﺍﻉ ﻭﻫﻮ ﻣﺴﺌﻮﻝ ﻋﻦ ﺭﻋﻴﺘﻪ“ . ﻗﺎﻝ ﺍﺑﻦ ﻋﻤﺮ ـ ﺭﺍﻭﻯ ﺍﻟﺤﺪﻳﺚ ـ ﺳﻤﻌﺖ ﻫﺆﻻء ﻣﻦ ﺍﻟﻨﺒﻰ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ٬ ﻭﺃﺣﺴﺒﻪ ﻗﺎﻝ: ”ﺍﻟﺮﺟﻞ ﻓﻰ ﻣﺎﻝ ﺃﺑﻴﻪ ﺭﺍﻉ ﻭﻫﻮ ﻣﺴﺌﻮﻝ ﻋﻦ ﺭﻋﻴﺘﻪ“. ﻭﺍﻟﻌﻮﺍﻡ ﻳﻘﺼﺮﻭﻥ ﺍﻷﻣﺎﻧﺔ ﻓﻰ ﺃﺿﻴﻖ ﻣﻌﺎﻧﻴﻬﺎ ﻭﺁﺧﺮﻫﺎ ﺗﺮﺗﻴﺒﺎ٬ ﻭﻫﻮ ﺣﻔﻆ ﺍﻟﻮﺩﺍﺋﻊ٬ ﻣﻊ ﺃﻥ ﺣﻘﻴﻘﺘﻬﺎ ﻓﻰ ﺩﻳﻦ ﷲ ﺃﺿﺨﻢ ﻭﺃﺛﻘﻞ. ﺇﻧﻬﺎ ﺍﻟﻔﺮﻳﻀﺔ ﺍﻟﺘﻰ ﻳﺘﻮﺍﺻﻰ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺑﺮﻋﺎﻳﺘﻬﺎ ﻭﻳﺴﺘﻌﻴﻨﻮﻥ ﺑﺎﷲ ﻋﻠﻰ ﺣﻔﻈﻬﺎ ٬ ﺣﺘﻰ ﺇﻧﻪ ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﺃﺣﺪﻫﻤﺎ ﻋﻠﻰ ﺃﻫﺒﺔ ﺳﻔﺮ ٬ ﻳﻘﻮﻝ ﻟﻪ ﺃﺧﻮﻩ : ” ﺃﺳﺘﻮﺩﻉ ﷲ ﺩﻳﻨﻚ ﻭﺃﻣﺎﻧﺘﻚ ﻭﺧﻮﺍﺗﻴﻢ ﻋﻤﻠﻚ“ ﻭﻋﻦ ﺃﻧﺲ ﻗﺎﻝ : ” ﻣﺎ ﺧﻄﺒﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻻ ﻗﺎﻝ : ﻻ ﺇﻳﻤﺎﻥ ﻟﻤﻦ ﻻ ﺃﻣﺎﻧﺔ ﻟﻪ ﻭﻻ ﺩﻳﻦ ﻟﻤﻦ ﻻ ﻋﻬﺪ ﻟﻪ“ ﻭﻟﻤﺎ ﻛﺎﻧﺖ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﻘﺼﻮﻯ ﺃﻥ ﻳﻮﻗﻰ ﺍﻹﻧﺴﺎﻥ ﺷﻘﺎء ﺍﻟﻌﻴﺶ ﻓﻰ ﺍﻟﺪﻧﻴﺎ ﻭﺳﻮء ﺍﻟﻤﻨﻘﻠﺐ ﻓﻰ ﺍﻷﺧﺮﻯ ٬ ﻓﺈﻥ ﺭﺳﻮﻝ ﺍﷲ ﺟﻤﻊ ﻓﻰ ﺍﺳﺘﻌﺎﺫﺗﻪ ﺑﻴﻦ ﺍﻟﺤﺎﻟﻴﻦ ﻣﻌﺎً ﺇﺫ ﻗﺎﻝ : ﺍﻟﻠﻬﻢ ﺇﻧﻰ ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺍﻟﺠﻮﻉ ﻓﺈﻧﻪ ﺑﺌﺲ ﺍﻟﻀﺠﻴﻊ٬ ﻭﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺍﻟﺨﻴﺎﻧﺔ ﻓﺈﻧﻬﺎ ﺑﺌﺴﺖ ﺍﻟﺒﻄﺎﻧﺔ“ ﻓﺎﻟﺠﻮﻉ ﺿﻴﺎﻉ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺨﻴﺎﻧﺔ ﺿﻴﺎﻉ ﺍﻟﺪﻳﻦ ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﻓﻰ ﺣﻴﺎﺗﻪ ﺍﻷﻭﻟﻰ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ﻳﻠﻘﺐ ﺑﻴﻦ ﻗﻮﻣﻪ ﺑﺎﻷﻣﻴﻦ.”

“ﻣﻦ ﺍﻟﻮﻓﺎء ﺍﻟﻤﺤﻤﻮﺩ ﺃﻥ ﻳﺬﻛﺮ ﺍﻟﺮﺟﻞ ﻣﺎﺿﻴﻪ ﺍﻟﺬﺍﻫﺐ ﻟﻴﻨﺘﻔﻊ ﺑﻪ ﻓﻰ ﺣﺎﺿﺮﻩ ﻭﻣﺴﺘﻘﺒﻠﻪ٬ ﻓﺈﻥ ﻛﺎﻥ ﻣﻌﺴﺮﺍ ﻓﺄﻏﻨﺎﻩ ﺍﷲ٬ ﺃﻭ ﻣﺮﻳﻀﺎ ﻓﺸﻔﺎﻩ ﺍﷲ٬ ﻓﻠﻴﺲ ﻳﺴﻮﻍ ﻟﻪ ﺃﻥ ﻳﻔﺼﻞ ﺑﻴﻦ ﺃﻣﺴﻪ ﻭﻳﻮﻣﻪ ﺑﺴﻮﺭ ﻏﻠﻴﻆ٬ ﺛﻢ ﻳﺰﻋﻢ ﺃﻧﻪ ﻣﺎ ﻛﺎﻥ ﻗﻂ ﻓﻘﻴﺮﺍ ﻭﻻ ﻣﺮﻳﻀﺎ٬ ﻭﻳﺒﻨﻰ ﻋﻠﻰ ﻏﺮﻭﺭﻩ ﺑﺤﺎﺿﺮﻩ ﻣﺴﻠﻜﺎ٬ ﻛﻠﻪ ﻓﻈﺎﻇﺔ ﻭﺟﺤﻮﺩ. ﻫﺬﺍ ﻧﻮﻉ ﻣﻦ ﺍﻟﻐﺪﺭ ﻳﻨﺘﻬﻰ ﺑﺼﺎﺣﺒﺔ ﺇﻟﻰ ﺍﻟﻨﻔﺎﻕ٬ ﺭﺑﻤﺎ ﺍﻧﻄﺮﺩ ﺑﻪ ﻣﻦ ﺭﺣﻤﻪ ﺍﷲ ﻓﻠﻢ ﺗﺘﺴﻊ ﺑﻌﺪﺋﺬ ﻟﻪ.”