ﻗﺎﻝ اﻟﻤﺘﻌﻠﻢ: ﺟﺰاﻙ اﻟﻠﻪ ﻋﻨﻲ اﻟﺠﻨﺔ، ﻓﻨﻌﻢ اﻟﻤﻌﻠﻢ ﺃﻧﺖ ﺇﻧﻚ ﻓﺘﺤﺖ ﻟﻲ ﺑﺎﺑﺎ ﻣﻦ اﻟﻌﻠﻢ ﻟﻢ ﺃﻫﺘﺪ ﻟﻪ. ﻭﻗﺪ ﺑﻴﻨﺖ ﻟﻲ ﻣﻦ ﺃﻗﺎﻭﻳﻞ ﻫﺆﻻء اﻟﻘﻮﻡ ﻣﺎ ﻻ ﺃﺑﺎﻟﻲ ﺃﻥ ﻻ ﺃﺯﺩاﺩ ﺑﺼﻴﺮﺓ ﻓﻲ ﺿﻌﻒ ﻗﻮﻟﻬﻢ ﻭﻋﺠﺰ ﺭﺃﻳﻬﻢ. ﻭﻟﻜﻦ ﺃﺧﺒﺮﻧﻲ ﺑﺎﻟﺮﺩ ﻋﻠﻰ اﻟﺼﻨﻒ اﻟﺜﺎﻧﻲ ﻓﻲ ﻗﻮﻟﻬﻢ ﺇﻥ ﺩﻳﻦ اﻟﻠﻪ ﻛﺜﻴﺮ، ﻭﻫﻮ اﻟﻌﻤﻞ ﺑﺠﻤﻴﻊ ﻣﺎ اﻓﺘﺮﺽ اﻟﻠﻪ ﻭاﻟﻜﻒ ﻋﻦ ﺟﻤﻴﻊ ﻣﺎ ﺣﺮﻡ اﻟﻠﻪ.
ﻗﺎﻝ اﻟﻌﺎﻟﻢ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ: ﺃﻟﺴﺖ ﺗﻌﻠﻢ ﺃﻥ ﺭﺳﻞ اﻟﻠﻪ ﺻﻠﻮاﺕ اﻟﻠﻪ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻢ ﺃﺟﻤﻌﻴﻦ ﻟﻢ ﻳﻜﻮﻧﻮا ﻋﻠﻰ ﺃﺩﻳﺎﻥ ﻣﺨﺘﻠﻔﺔ ﻟﻢ ﻳﻜﻦ ﻛﻞ ﺭﺳﻮﻝ ﻣﻨﻬﻢ ﻳﺄﻣﺮ ﻗﻮﻣﻪ ﺑﺘﺮﻙ ﺩﻳﻦ اﻟﺮﺳﻮﻝ اﻟﺬﻱ ﻛﺎﻥ ﻗﺒﻠﻪ ﻷﻥ ﺩﻳﻨﻬﻢ ﻛﺎﻥ ﻭاﺣﺪا. ﻭﻛﺎﻥ ﻛﻞ ﺭﺳﻮﻝ ﻳﺪﻋﻮ ﺇﻟﻰ ﺷﺮﻳﻌﺔ ﻧﻔﺴﻪ ﻭﻳﻨﻬﻰ ﻋﻦ ﺷﺮﻳﻌﺔ اﻟﺮﺳﻮﻝ اﻟﺬﻱ ﻗﺒﻠﻪ ﻷﻥ ﺷﺮاﺋﻌﻬﻢ ﻛﺜﻴﺮﺓ ﻣﺨﺘﻠﻔﺔ. ﻭﻟﺬﻟﻚ ﻗﺎﻝ اﻟﻠﻪ ﺗﻌﺎﻟﻰ: {ﻟﻜﻞ ﺟﻌﻠﻨﺎ ﻣﻨﻜﻢ ﺷﺮﻋﺔ ﻭﻣﻨﻬﺎﺟﺎ ﻭﻟﻮ ﺷﺎء اﻟﻠﻪ ﻟﺠﻌﻠﻜﻢ ﺃﻣﺔ ﻭاﺣﺪﺓ}

[ اﻟﻤﺎﺋﺪﺓ: 48]
. ﻭﺃﻭﺻﺎﻫﻢ ﺟﻤﻴﻌﺎ ﺑﺈﻗﺎﻣﺔ اﻟﺪﻳﻦ ﻭﻫﻮ اﻟﺘﻮﺣﻴﺪ ﻭﺃﻥ ﻻ ﻳﺘﻔﺮﻗﻮا ﻷﻧﻪ ﺟﻌﻞ ﺩﻳﻨﻬﻢ ﻭاﺣﺪا ﻓﻘﺎﻝ: {ﺷﺮﻉ ﻟﻜﻢ ﻣﻦ اﻟﺪﻳﻦ ﻣﺎ ﻭﺻﻰ ﺑﻪ ﻧﻮﺣﺎ ﻭاﻟﺬﻱ ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻚ ﻭﻣﺎ ﻭﺻﻴﻨﺎ ﺑﻪ ﺇﺑﺮاﻫﻴﻢ ﻭﻣﻮﺳﻰ ﻭﻋﻴﺴﻰ ﺃﻥ ﺃﻗﻴﻤﻮا اﻟﺪﻳﻦ (1) ﻭﻻ ﺗﺘﻔﺮﻗﻮا ﻓﻴﻪ}

[ اﻟﺸﻮﺭﻯ: 13]
.
ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ: {ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎ ﻣﻦ ﻗﺒﻠﻚ ﻣﻦ ﺭﺳﻮﻝ ﺇﻻ ﻧﻮﺣﻲ ﺇﻟﻴﻪ ﺃﻧﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺎ ﻓﺎﻋﺒﺪﻭﻥ (25)}

[ اﻷﻧﺒﻴﺎء: 25]
. ﻭﻗﺎﻝ ﺟﻞ ﻭﻋﻼ: {ﻻ ﺗﺒﺪﻳﻞ ﻟﺨﻠﻖ اﻟﻠﻪ ﺫﻟﻚ اﻟﺪﻳﻦ اﻟﻘﻴﻢ}

[ اﻟﺮﻭﻡ: 30]
. ﺃﻱ ﻻ ﺗﺒﺪﻳﻞ ﻟﺪﻳﻨﻪ. ﻓﺎﻟﺪﻳﻦ ﻟﻢ ﻳﺒﺪﻝ ﻭﻟﻢ ﻳﺤﻮﻝ ﻭﻟﻢ ﻳﻐﻴﺮ، ﻭاﻟﺸﺮاﺋﻊ ﻗﺪ ﻏﻴﺮﺕ ﻭﺑﺪﻟﺖ ﻷﻧﻪ ﺭﺏ ﺷﻲء ﻗﺪ ﻛﺎﻥ ﺣﻼﻻ ﻷﻧﺎﺱ ﻗﺪ ﺣﺮﻣﻪ اﻟﻠﻪ ﻋﺰ ﻭﺟﻞ ﻋﻠﻰ ﺁﺧﺮﻳﻦ. ﻭﺭﺏ ﺃﻣﺮ ﺃﻣﺮ اﻟﻠﻪ ﺑﻪ ﺃﻧﺎﺳﺎ ﻭﻧﻬﻰ ﻋﻨﻪ ﺁﺧﺮﻳﻦ. ﻓﺎﻟﺸﺮاﺋﻊ ﻛﺜﻴﺮﺓ ﻣﺨﺘﻠﻔﺔ.
ﻭاﻟﺸﺮاﺋﻊ ﻫﻲ اﻟﻔﺮاﺋﺾ ﻣﻊ ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ اﻟﻌﻤﻞ ﺑﺠﻤﻴﻊ ﻣﺎ ﺃﻣﺮ اﻟﻠﻪ ﺑﻪ ﻭاﻟﻜﻒ ﻋﻦ ﺟﻤﻴﻊ ﻣﺎ ﻧﻬﻰ اﻟﻠﻪ ﻋﻨﻪ ﺩﻳﻨﻪ ﻟﻜﺎﻥ ﻛﻞ ﻣﻦ ﺗﺮﻙ ﺷﻴﺌﺎ ﻣﻤﺎ ﺃﻣﺮ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺑﻪ ﺃﻭ ﺭﻛﺐ ﺷﻴﺌﺎ ﻣﻤﺎ ﻧﻬﻰ اﻟﻠﻪ ﻋﻨﻪ ﺗﺎﺭﻛﺎ ﻟﺪﻳﻨﻪ ﻭﻟﻜﺎﻥ ﻛﺎﻓﺮا. ﻭﺇﺫا ﺻﺎﺭ ﻛﺎﻓﺮا ﺫﻫﺐ اﻟﺬﻱ ﺑﻴﻨﻪ ﻭﺑﻴﻦ اﻟﻤﺴﻠﻤﻴﻦ ﻣﻦ اﻟﻤﻨﺎﻛﺤﺔ ﻭاﻟﻤﻮاﺭﺛﺔ ﻭاﺗﺒﺎﻉ اﻟﺠﻨﺎﺋﺰ ﻭﺃﻛﻞ اﻟﺬﺑﺎﺋﺢ ﻭﺃﺷﺒﺎﻩ ﻫﺬا ﻷﻥ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺃﻭﺟﺐ ﺫﻟﻚ ﻛﻠﻪ ﺑﻴﻦ اﻟﻤﺆﻣﻨﻴﻦ ﻣﻦ ﺃﺟﻞ اﻹﻳﻤﺎﻥ اﻟﺬﻱ ﺑﻪ ﺣﺮﻡ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺩﻣﺎءﻫﻢ ﻭﺃﻣﻮاﻟﻬﻢ ﺇﻻ ﺑﺤﺪﺙ. ﻭﺇﻧﻤﺎ ﺃﻣﺮ اﻟﻠﻪ ﺗﻌﺎﻟﻰ اﻟﻤﺆﻣﻨﻴﻦ ﺑﺎﻟﻔﺮاﺋﺾ ﺑﻌﺪ ﻣﺎ ﺃﻗﺮﻭا ﺑﺎﻟﺪﻳﻦ ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ: {ﻗﻞ ﻟﻌﺒﺎﺩﻱ اﻟﺬﻳﻦ ﺁﻣﻨﻮا ﻳﻘﻴﻤﻮا اﻟﺼﻼﺓ}

[ ﺇﺑﺮاﻫﻴﻢ: 31]
. ﻭﻗﺎﻝ اﻟﻠﻪ ﺗﻌﺎﻟﻰ: {ﻳﺎ ﺃﻳﻬﺎ اﻟﺬﻳﻦ ﺁﻣﻨﻮا ﻛﺘﺐ ﻋﻠﻴﻜﻢ اﻟﻘﺼﺎﺹ}

[ اﻟﺒﻘﺮﺓ: 178]
، {ﻳﺎ ﺃﻳﻬﺎ اﻟﺬﻳﻦ ﺁﻣﻨﻮا اﺫﻛﺮﻭا اﻟﻠﻪ}

[ اﻷﺣﺰاﺏ: 41]
ﻭﺃﺷﺒﺎﻩ ﻫﺬا. ﻓﻠﻮ ﻛﺎﻧﺖ ﻫﺬﻩ اﻟﻔﺮاﺋﺾ ﻫﻲ اﻹﻳﻤﺎﻥ ﻟﻢ ﻳﺴﻤﻬﻢ ﻣﺆﻣﻨﻴﻦ ﺣﺘﻰ ﻳﻌﻤﻠﻮا ﺑﻬﺎ ﻭﻗﺪ ﻓﺼﻞ اﻟﻠﻪ ﺗﻌﺎﻟﻰ اﻹﻳﻤﺎﻥ ﻣﻦ اﻟﻌﻤﻞ ﻓﻘﺎﻝ ﺗﻌﺎﻟﻰ: {اﻟﺬﻳﻦ ﺁﻣﻨﻮا ﻭﻋﻤﻠﻮا اﻟﺼﺎﻟﺤﺎﺕ}

[ اﻟﺒﻘﺮﺓ: 25]
. ﻭﻗﺎﻝ: {ﺑﻠﻰ ﻣﻦ ﺃﺳﻠﻢ ﻭﺟﻬﻪ ﻟﻠﻪ ﻭﻫﻮ ﻣﺤﺴﻦ}

[ اﻟﺒﻘﺮﺓ: 112]
ﺃﻱ ﻣﻊ ﺇﻳﻤﺎﻧﻪ. ﻭﻗﺎﻝ: {ﻭﻣﻦ ﺃﺭاﺩ اﻵﺧﺮﺓ ﻭﺳﻌﻰ ﻟﻬﺎ ﺳﻌﻴﻬﺎ ﻭﻫﻮ ﻣﺆﻣﻦ}

[ اﻹﺳﺮاء: 19]
ﻓﺠﻌﻞ اﻹﻳﻤﺎﻥ ﻏﻴﺮ اﻟﻌﻤﻞ. ﻓﺎﻟﻤﺆﻣﻨﻮﻥ ﻣﻦ ﻗﺒﻞ ﺇﻳﻤﺎﻧﻬﻢ ﺑﺎﻟﻠﻪ ﻳﺼﻠﻮﻥ ﻭﻳﺰﻛﻮﻥ ﻭﻳﺼﻮﻣﻮﻥ ﻭﻳﺤﺠﻮﻥ ﻭﻳﺬﻛﺮﻭﻥ اﻟﻠﻪ ﻭﻟﻴﺲ ﻣﻦ ﻗﺒﻞ ﺻﻼﺗﻬﻢ ﻭﺯﻛﺎﺗﻬﻢ ﻭﺻﻮﻣﻬﻢ ﻭﺣﺠﻬﻢ ﺑﺎﻟﻠﻪ ﻳﺆﻣﻨﻮﻥ. ﻭﺫﻟﻚ ﺑﺄﻧﻬﻢ ﺁﻣﻨﻮا ﺛﻢ ﻋﻤﻠﻮا ﻓﻜﺎﻥ ﻋﻤﻠﻬﻢ ﺑﺎﻟﻔﺮاﺋﺾ ﻣﻦ ﻗﺒﻞ ﺇﻳﻤﺎﻧﻬﻢ ﺑﺎﻟﻠﻪ. ﻭﻟﻢ ﻳﻜﻦ ﺇﻳﻤﺎﻧﻬﻢ ﻣﻦ ﻗﺒﻞ ﻋﻤﻠﻬﻢ ﺑﺎﻟﻔﺮاﺋﺾ. ﻭﻣﺜﻞ ﺫﻟﻚ ﺃﻥ اﻟﺮﺟﻞ ﺇﺫا ﻛﺎﻥ ﻋﻠﻴﻪ اﻟﺪﻳﻦ ﻭﻫﻮ ﻳﻘﺮ ﺑﺎﻟﺪﻳﻦ ﺛﻢ ﻳﺆﺩﻱ. ﻭﻟﻴﺲ ﻳﺆﺩﻱ ﺛﻢ ﻳﻘﺮ ﺑﺎﻟﺪﻳﻦ. ﻭﻟﻴﺲ ﺇﻗﺮاﺭﻩ ﻣﻦ ﻗﺒﻞ ﺃﺩاﺋﻪ ﻭﻟﻜﻦ ﺃﺩاﺅﻩ ﻣﻦ ﻗﺒﻞ ﺇﻗﺮاﺭﻩ. ﻭاﻟﻌﺒﻴﺪ ﻣﻦ ﻗﺒﻞ ﺇﻗﺮاﺭﻫﻢ ﻟﻤﻮاﻟﻴﻬﻢ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ ﻳﻌﻤﻠﻮﻥ ﻟﻬﻢ. ﻭﻟﻴﺲ ﻣﻦ ﻗﺒﻞ ﻋﻤﻠﻬﻢ ﻳﻘﺮﻭﻥ ﻟﻬﻢ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ. ﻭﺫﻟﻚ ﺃﻧﻪ ﻛﻢ ﻣﻦ ﺇﻧﺴﺎﻥ ﻳﻌﻤﻞ ﻵﺧﺮ. ﻭﻻ ﻳﻜﻮﻥ ﺑﺬﻟﻚ ﻣﻘﺮا ﻟﻪ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ. ﻭﻻ ﻳﻘﻊ ﻋﻠﻴﻪ اﺳﻢ اﻹﻗﺮاﺭ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ. ﻭﺁﺧﺮ ﻗﺪ ﻳﻜﻮﻥ ﻣﻘﺮا ﺑﺎﻟﻌﺒﻮﺩﻳﺔ ﻭﻻ ﻳﻌﻤﻞ ﻓﻼ ﻳﺬﻫﺐ ﻋﻨﻪ اﺳﻢ ﺇﻗﺮاﺭﻩ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ.