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‫‪‬‬
‫‪‬‬

‫ﺍﺭﺩﻭ ﺗﺮﺟﻤﻪ‬

‫ۃ اد ءا ۃ وا ا
‬

‫ ا
‪ ‬ﮉا‬ ‫ ‪ :‬ڈاﭩ رق‬
‫‪‬‬ ‫ ‪  :‬ا ا ار‪# $‬ده‬

‫ﻣﺮﻛﺰ ﺩﺍﺭ ﺍﻝأﺭﻗﻢ‬

‫ﺟﻤﻴﻊ ﺣﻘﻮﻕ ﺍﻟﻄﺒﻊ ﻭﺍﻟﻨﺸﺮ ﻣﺤﻔﻮﻇ＆ ﻟﻤﻮﻗﻊ ﻓﻀﻴﻠ＆ ﺍﻟﺪﻛﺘﻮﺭ ﻃﺎﺭﻕ ﻋﺒﺪ ﺍﻟﺤﻠﻴﻢ ‪2007‬‬

‫ ؤر ڈ ‪h:  6‬ؤ †  ‪ †5‬ن‬

 ‫‪2‬‬

‫ﺻﻔﺤﻪ‬ ‫ﻧﻤﺒﺮ‬
‫ﻋﻨﻮﺍﻥ‬
‫ﻧﻤﺒﺮ‬ ‫ﺷﻤﺎﺭ‬

‫‪8‬‬ ‫ﺍﻟﺘﻨﺒ‪，‬ﻪ‬ ‫‪1‬‬

‫‪12‬‬ ‫ﻣﻘﺪﻣﻪ‬ ‫‪2‬‬

‫‪18‬‬ ‫ﭘﻬﻠﯽ ﻓﺼﻞ‬ ‫‪‬‬

‫‪18‬‬ ‫ﭼﻨﺪ ﺿﺮﻭﺭﯼ ﺗﻌﺮګﻔﺎﺕ‬ ‫‪3‬‬

‫‪18‬‬ ‫ﺍﻟﺴﻠﻔ‪＆，‬‬ ‫‪4‬‬

‫‪18‬‬ ‫ﺍﻟﺴﻠﻔ‪，‬ﻮﻥ‬ ‫‪5‬‬

‫‪19‬‬ ‫ﺍ‪＄‬ﻞ ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆‬ ‫‪6‬‬

‫‪19‬‬ ‫ﺍﻟﻤﺮﺟﺌﻪ‬ ‫‪7‬‬

‫‪20‬‬ ‫ﺍﻟﺨﻮﺍﺭﺝ‬ ‫‪8‬‬

‫‪21‬‬ ‫ﺍګﻤﺎﻥ ﮐﺎ ﺻﺤ‪，‬ﺢ ﻣﻔﻬﻮﻡ‬ ‫‪9‬‬

‫‪22‬‬ ‫ﭼﻨﺪﺿﺮﻭﺭﯼ ﻣﻔﺎﻫ‪，‬ﻢ‬ ‫‪10‬‬

‫‪23‬‬ ‫ﺁﺧﺮﯼ ﺑﺎﺕ‬ ‫‪11‬‬

‫‪25‬‬ ‫ﺩﻭﺳﺮﯼ ﻓﺼﻞ‬ ‫‪‬‬

‫‪25‬‬ ‫ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﺍﻭﺭ ﺳﻠﻒ ﺻﺎﻟﺤ‪，‬ﻦ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﺟﻤﺎﻋﺘﻮﺃ ﮐﯽ ﺗﻌﺮګﻒ‬ ‫‪12‬‬

‫‪25‬‬ ‫ﺍﻟﺠﺎﻣ‪，‬ﻪ ﺍﻟﻤﺪﺧﻠ‪，‬ﻪ‬ ‫‪13‬‬

‫ﺍﺱ ﮐﺘﺎﺏ ﮐﺔ ﻣﺘﻌﻠﻖ ﻣ‪，‬ﺮﺓ ﺗﺎﺛﺮﺍﺕ ګﻪ ﺩﺭﺝ ﺫګﻞ ﻫ‪ Ｓ‬ﺍﺯ ﺷ‪，‬ﺦ ﺍﻣﺎﻡ ﺑﮑﺮ‬
‫‪27‬‬ ‫‪14‬‬
‫ﺍﺑﻮﺯګﺪ ﺭﺣﻤﻪ ﺍﷲ‬

‫‪29‬‬ ‫ﺍﺱ ﭘﻬﻠﯽ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺮﮐﺰﯼ ﻧﻈﺮګﺎﺕ‬ ‫‪15‬‬

‫‪32‬‬ ‫ﺍﻟﺒﺎﻧ‪，，‬ﻦ‬ ‫‪16‬‬

 ‫‪3‬‬

‫‪33‬‬ ‫ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺮﮐﺰﯼ ﻧﻈﺮګﺎﺕ‬ ‫‪17‬‬

‫‪34‬‬ ‫ﺍﮐ‪，‬ﺈﻣﮏ ﺳﻠﻔﯽ‬ ‫‪18‬‬

‫‪34‬‬ ‫ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺮﮐﺰﯼ ﻧﻈﺮګﺎﺕ‬ ‫‪19‬‬

‫‪35‬‬ ‫ﺳﻨﯽ ﺳﻠﻔ‪，‬ﻪ ﮐﺔ ﻣﺸﺎﺋﺦ‬ ‫‪20‬‬

‫‪35‬‬ ‫ﺍﺱ ﭼﻮﺗ‪％‬ﯽ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺮﮐﺰﯼ ﻧﻈﺮګﺎﺕ‬ ‫‪21‬‬

‫‪37‬‬ ‫ﺳﻠﻔﯽ ﺍﺧﻮﺍﻥ ﺍﻟﻤﺴﻠﻤ‪，‬ﻦ‬ ‫‪22‬‬

‫‪37‬‬ ‫ﺍﺱ ﭘﺎﻧﭽﻮګﺄ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺮﮐﺰﯼ ﻧﻈﺮګﺎﺕ‬ ‫‪23‬‬

‫‪37‬‬ ‫ﺳﻠﻔﯽ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆‬ ‫‪24‬‬

‫‪38‬‬ ‫ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺮﮐﺰﯼ ﻧﻈﺮګﺎﺕ‬ ‫‪25‬‬

‫‪39‬‬ ‫ﺩﺭﻣ‪，‬ﺎ_ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆‬ ‫‪26‬‬

‫‪39‬‬ ‫ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺮﮐﺰﯼ ﻧﻈﺮګﺎﺕ‬ ‫‪27‬‬

‫‪41‬‬ ‫ﻣﺠﺎ‪Ｆ‬ګﻦ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆‬ ‫‪28‬‬

‫‪43‬‬ ‫ﺗ‪，‬ﺴﺮﯼ ﻓﺼﻞ‬ ‫‪‬‬

‫‪43‬‬ ‫ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭ ﺧﻮﺍﺭﺝ ﺍﻭﺭ ﺻﻮﻓ‪，‬ﻪ ﮐﺔ ﺩﺭﻣ‪，‬ﺎﻥ ﻫ‪Ｓ‬‬ ‫‪30‬‬

‫‪45‬‬ ‫ﺍﻟﺠﺎﻣ‪，‬ﻪ ﺍﻟﻤﺪﺧﻠ‪，‬ﻪ‬ ‫‪31‬‬

‫‪46‬‬ ‫ﺑﻨ‪，‬ﺎﺩﯼ ﺍﺻﻮﻝ‬ ‫‪32‬‬

‫‪58‬‬ ‫ﮐﺆﻭﺍ ﭘ‪％‬ﻞ‬ ‫‪33‬‬

‫‪62‬‬ ‫ﭼﻮﺗ‪％‬ﯽ ﻓﺼﻞ‬ ‫‪‬‬

‫‪62‬‬ ‫ﺑﻨ‪，‬ﺎﺩﯼ ﻗﻮﺍﻋﺪ ﺳﺔ ﺍﺧﺘ‪＋‬ﻑ‬ ‫‪35‬‬

‫‪62‬‬ ‫ﺍګﻤﺎﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﻧﻈﺮګﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆‬ ‫‪36‬‬

‫‪63‬‬ ‫ﺍﺣﻨﺎﻑ ﺍﻭﺭ ﻋﻘ‪，‬ﺪﻩ ﺍګﻤﺎﻥ‬ ‫‪37‬‬

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‫‪64‬‬ ‫ﮐﻔﺮګﻪ ﻋﻤﻞ ګﺎ ﮐﻔﺮ ﻋﻤﻠﯽ‬ ‫‪38‬‬

‫‪65‬‬ ‫ﻋﻘ‪，‬ﺪﺓ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍګﮏ ﺳﻮﺍﻝ ﺍﻭﺭ ﺍﺱ ﮐﺎ ﺟﻮﺍﺏ‬ ‫‪39‬‬

‫‪65‬‬ ‫ﺳﻮﺍﻝ‬ ‫‪40‬‬

‫‪65‬‬ ‫ﺟﻮﺍﺏ‬ ‫‪41‬‬

‫‪68‬‬ ‫ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﺍﻭﺭ ﺧﻮﺍﺭﺝ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻓﺮﻕ‬ ‫‪42‬‬

‫ﺳﻮﺭۃ ﺍﻟﻤﺎﺋﺪﻩ ﮐﯽ ﺑﺤﺚ( ﻭﻣﻦ ‪ Ｐ‬ګﺤﮑﻢ ﺑﻤﺎ ﺍﻧﺰﻝ ﺍﷲ ﻓﺎٶﻟﺌﮏ ‪＄‬ﻢ‬
‫‪68‬‬ ‫ﺍﻟﮑﺎﻓﺮﻭﻥ)ګﻌﻨﯽ ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﻧﻪ ﮐﺮګﺄ ﺗﻮ‬ ‫‪43‬‬
‫ګﻬﯽ ﻟﻮﮒ ﮐﺎﻓﺮ ﻫ‪Ｓ‬‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ‪ ‬ﮐﯽ ګﻪ ﺗﻔﺴ‪，‬ﺮ ﺍﺟﺘﻬﺎﺩ ‪ Ｂ‬ﺣﮑﻤﺎً ﻣﺮﻓﻮﻉ ﮐﺔ ﻗﺒ‪，‬ﻞ ﺳﺔ‬
‫‪82‬‬ ‫‪44‬‬
‫ﻧﻬ‪Ｓ‬‬
‫‪82‬‬ ‫ﺻﺤﺎ‪ Ｋ‬ﮐﺎ ﻗﻮﻝ ﺍﻭﺭ ﺍﺩﻟﻪ ﺷﺮﻋ‪，‬ﻪ ﻣ‪ Ｓ‬ﺍﺱ ﮐﺎ ﻣﻘﺎﻡ‬ ‫‪45‬‬

‫‪83‬‬ ‫ﺍﺱ ﻗﻮﻝ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍ‪ Ｈ‬ﻋﻠﻢ ﮐﺔ ﻏﻠﻂ ﺍﻗﻮﺍﻝ‬ ‫‪46‬‬

‫‪84‬‬ ‫ﺍﻥ ﻋﻠﻤﺎءﺍﻭﺭ ﻣﺤﺪﺛ‪，‬ﻦ ﮐﺔ ﺍﻗﻮﺍﻝ ﺟﻮ ﻣﺬﻫﺐ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﺔ ﺣﺎﻣﯽ ﻫ‪Ｓ‬‬ ‫‪47‬‬

‫‪84‬‬ ‫ﺷ‪，‬ﺦ ﺍﻻﺳ‪＋‬ﻡ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬‬ ‫‪48‬‬

‫‪86‬‬ ‫ﺣﺎﻓﻆ ﺍﺑﻦ ﮐﺜ‪，‬ﺮ‪‬‬ ‫‪49‬‬

‫‪86‬‬ ‫ﻋ‪＋‬ﻣﻪ ﺍﻣﺎﻡ ﻣﺤﺪﺙ ﺍﺣﻤﺪ ﺷﺎﮐﺮ‪‬‬ ‫‪50‬‬

‫‪88‬‬ ‫ﺍﻣﺎﻡ ﻋ‪＋‬ﻣﻪ ﻣﻔﺘﯽ ﺩګﺎﺭ ﺳﻌﻮﺩګﻪ ﺷ‪，‬ﺦ ﻣﺤﻤﺪ ﺑﻦ ﺍﺑﺮﺍﻫ‪，‬ﻢ‪‬‬ ‫‪51‬‬

‫‪89‬‬ ‫ﺷ‪，‬ﺦ ﻋ‪＋‬ﻣﻪ ﺻﺎ‪ Ｏ‬ﺍﻟﻔﻮﺯﺍﻥ‬ ‫‪52‬‬

‫‪89‬‬ ‫ﻋ‪＋‬ﻣﻪ ﺷ‪，‬ﺦ ﻋﺒﺪﺍﻟﻌﺰګﺰ ﺑﻦ ﺑﺎﺯ‪‬‬ ‫‪53‬‬

‫‪90‬‬ ‫ﻋ‪＋‬ﻣﻪ ﺷ‪，‬ﺦ ﻋﺒﺪﺍﻟﻘﺎﺩﺭ ﻋﻮﺩۃ‪‬‬ ‫‪54‬‬

‫‪92‬‬ ‫ﭘﺎﻧﭽﻮګﺄ ﻓﺼﻞ‬ ‫‪‬‬

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‫‪92‬‬ ‫ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﺔ ﺩ‪＄‬ﻮﮐﻮﺃ ﮐﺎ ﺑ‪，‬ﺎﻥ‬ ‫‪56‬‬

‫‪93‬‬ ‫ﺩﻋﻮګﺪﺍﺭﺍﻥ ﮐﯽ ﺑﺪﻋﺎﺕ ﮐﺎ ﺑﻄ‪＋‬ﻥ‬ ‫‪57‬‬

‫‪93‬‬ ‫ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ ﺳﻮﺍﻝ ﮐﺮﻧﺎ‬ ‫‪58‬‬

‫‪96‬‬ ‫ﺍﺟﺘﻬﺎﺩ ﺍﻭﺭ ﺗﻘﻠ‪，‬ﺪ‬ ‫‪59‬‬

‫‪98‬‬ ‫ﺗﻘﻠ‪，‬ﺪ ﻣﻘﺒﻮﻝ ﮐﯽ ﺣﺪﻭﺩ‬ ‫‪60‬‬

‫‪103‬‬ ‫ﻋﻠﻢ ﺟﺮﺡ ﻭﺗﻌﺪګﻞ‬ ‫‪61‬‬

‫‪106‬‬ ‫ﭼ‪＂％‬ﯽ ﻓﺼﻞ‬ ‫‪‬‬

‫ﻧﺌﯽ ﻧﺴﻞ ﮐﻮ ﺍﺱ ﻧﻘﺎﺏ ﭘﻮﺵ ﺍﺭﺟﺎﺋﯽ ﻓﺘﻨﺔ ﺳﺔ ﺧﻮﺩ ﮐﻮ ﺩﻭﺭ ﺭﮐ‪％‬ﻨﺔ‬
‫‪106‬‬ ‫‪63‬‬
‫ﮐﯽ ﺩﻋﻮﺕ!‬
‫‪106‬‬ ‫ﺧﻮﺩ ﮐﻮ ﻋﺎﺟﺰ ﮐﺮﺩګﻨﺎ ‪،‬ﺟ‪％‬ﮏ ﺟﺎﻧﺎ‬ ‫‪64‬‬

‫‪107‬‬ ‫ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ ﻣﺸﮑ‪＋‬ﺕ ﺳﺔ ﻋﺪﻡ ﺩﻟﭽﺴﭙﯽ ﻭﻻﭘﺮﻭﺍﻫﯽ‬ ‫‪65‬‬

‫‪107‬‬ ‫ﻣﺮﻋﻮﺑ‪，‬ﺖ ﺍﻭﺭ ﺫﻫﻨﯽ ﺷﮑﺴﺖ‬ ‫‪66‬‬

‫‪108‬‬ ‫ﺷﺮګﻌﺖ ﺳﺔ ﺟﻬﺎﻟﺖ‬ ‫‪‬‬
‫‪108‬‬ ‫ﺧﻮﺩ ﮐﻮﺑﺆﺍ ﺳﻤﺠ‪％‬ﻨﺎ ﺍﻭﺭ ﺑﺔ ﺍﺩﺏ ﻫﻮﻧﺎ‬ ‫‪67‬‬

‫‪109‬‬ ‫ﺧﺎﺗﻤﻪ‬ ‫‪68‬‬

‫‪109‬‬ ‫‪ Ａ‬ﺑﺆﺓ ﻭﺛﻮﻕ ﺳﺔ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ګﻪ ﺩﻋﻮګﺪﺍﺭﺍﻥ‬ ‫‪69‬‬

‫‪109‬‬ ‫ﻣﺮﺟﺌﻪ ﻫ‪Ｓ‬‬ ‫‪70‬‬

‫‪109‬‬ ‫ﺧﻮﺍﺭﺝ ﻫ‪Ｓ‬‬ ‫‪71‬‬

‫‪109‬‬ ‫ﺻﻮﻓ‪，‬ﻪ ﻫ‪Ｓ‬‬ ‫‪72‬‬

‫‪109‬‬ ‫ﺳ‪，‬ﮑﻮﻟﺮ ﻫ‪Ｓ‬‬ ‫‪73‬‬

‫‪112‬‬ ‫ﻣﻠﺤﻘﻪ ﺑﺤﺚ‬ ‫‪74‬‬

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‫‪112‬‬ ‫ﻋﺘ‪，‬ﺒﯽ ﮐﯽ ﮐﺘﺎﺏ” ﺍﻟﺤﮑﻢ ﺑﻐ‪，‬ﺮ ﻣﺎﺍﻧﺰﻝ ﺍﷲ“ ﮐﺎ ﺭﺩّ‬ ‫‪75‬‬

‫‪112‬‬ ‫ﻣﻘﺪﻣﻪ‬ ‫‪76‬‬

‫‪113‬‬ ‫ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﻣﻮﻗﻒ ﮐﺎ ﺧ‪＋‬ﺻﻪ ګﻪ ‪Ｂ‬‬ ‫‪77‬‬

‫‪115‬‬ ‫ﺑﺤﺚ ﺍﻭّﻝ‪ :‬ﻗﻮﺍﻋﺪ ﺟﻦ ﮐﺎ ﺟﺎﻧﻨﺎ ﺿﺮﻭﺭﯼ ‪Ｂ‬‬ ‫‪78‬‬

‫‪115‬‬ ‫ﻋﺘ‪，‬ﺒﯽ ﺍﭘﻨﺔ ﭘﻬﻠﺔ ﻗﺎﻋﺪﺓ ﻣ‪ Ｓ‬ﺑ‪，‬ﺎﻥ ﮐﺮﺗﺎ ‪ Ｂ‬ﮐﻪ‬ ‫‪79‬‬

‫‪116‬‬ ‫ﺩﻭﺳﺮﺓ ﻗﺎﻋﺪﺓ ﻣ‪ Ｓ‬ګﻪ ﺑ‪，‬ﺎﻥ ﮐﺮﺗﺎ ‪ Ｂ‬ﮐﻪ‬ ‫‪80‬‬

‫‪117‬‬ ‫ﺗ‪，‬ﺴﺮﺍ ﻗﺎﻋﺪﻩ ﮐﻪ‪:‬‬ ‫‪81‬‬

‫‪119‬‬ ‫ﭼﻮﺗ‪％‬ﺎ ﻗﺎﻋﺪﻩ ﮐﻪ‪:‬‬ ‫‪82‬‬

‫‪119‬‬ ‫ﭘﺎﻧﭽﻮﺍﺃ ﻗﺎﻋﺪﻩ‪:‬‬ ‫‪83‬‬

‫‪121‬‬ ‫ﭼ‪＂％‬ﺎ ﻗﺎﻋﺪﻩ‪:‬ﺍﺟﻤﺎﻝ ﺑﻬﺖ ﺳﺔ ﺍﺷﮑﺎﻻﺕ ﮐﺎ ﺳﺒﺐ ﺑﻦ ﺟﺎﺗﺎ ‪Ｂ‬‬ ‫‪84‬‬

‫ﺑﺤﺚ ﺛﺎ‪ :‬ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮ_ ﮐﺔ ﻣﺴﺌﻠﺔ ﮐﯽ‬
‫‪121‬‬ ‫‪85‬‬
‫ﺗﻔﺼ‪，‬ﻞ‬
‫‪122‬‬ ‫ﭘﻬﻠﯽ ﺻﻮﺭﺕ” ﺍﺳﺘﺤ‪＋‬ﻝ“‬ ‫‪86‬‬

‫‪130‬‬ ‫ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﺩﻻﺋﻞ‬ ‫‪87‬‬

‫‪130‬‬ ‫ﭘﻬﻠﯽ ﺩﻟ‪，‬ﻞ‬ ‫‪88‬‬

‫‪130‬‬ ‫ﺩﻭﺳﺮﯼ ﺩﻟ‪，‬ﻞ‬ ‫‪89‬‬

‫‪131‬‬ ‫ﺍﺱ ﺻﻮﺭﺕ ﮐﺔ ﻣﺴﺎﺋﻞ ﻣ‪ Ｓ‬ﺳﺔ ﺩﻭﺳﺮﺍ ﻣﺴﺌﻠﻪ‬ ‫‪90‬‬

‫‪132‬‬ ‫ﭼﻮﺗ‪％‬ﺎ ﻣﺴﺌﻠﻪ ﮐﻪ‬ ‫‪91‬‬

‫‪132‬‬ ‫ﭘﺎﻧﭽﻮﺍﺃ ﻣﺴﺌﻠﻪ‬ ‫‪92‬‬

‫‪133‬‬ ‫ﭼ‪＂％‬ﺎ ﻣﺴﺌﻠﻪ‬ ‫‪93‬‬

‫‪133‬‬ ‫ﺁ！‪％‬ﻮګﺄ ﺣﺎﻟﺖ ‪ :‬ﻗﺎﻧﻮﻥ ﺑﻨﺎﻧﺎ‬ ‫‪94‬‬

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‫‪135‬‬ ‫ﻧﻮګﺄ ﺣﺎﻟﺖ‬ ‫‪95‬‬

‫‪136‬‬ ‫ﺗ‪，‬ﺴﺮﯼ ﺑﺤﺚ ‪ :‬ﺍﺧﺘﺘﺎﻣﯽ ﻓﺼﻮﻝ‬ ‫‪96‬‬

‫‪136‬‬ ‫ﺩﻭﺭ ﺣﺎﺿﺮ ﮐﺔ ﺗ‪，‬ﻦ ﺍﻣﺎﻡ‬ ‫‪97‬‬

‫‪143‬‬ ‫ﭼﻮﺗ‪％‬ﯽ ﺑﺤﺚ ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﻣﺨﺎﻟﻔ‪，‬ﻦ ﮐﺔ ﺩﻻﺋﻞ‬ ‫‪98‬‬

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‫ﺩﻭ ِﺭ ﺣﺎﺿﺮ ﻣ‪ Ｓ‬ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭ ﻓﺮﻗﺔ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ”ﺣﮑﻢ ﺑﻤﺎﺍﻧﺰﻝ ﺍﷲ “ګﻌﻨﯽ‬

‫”ﺍﷲ ﮐﯽ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﺷﺮګﻌﺖ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﮐﺮ_ “ﮐﺔ ﻋﻨﻮﺍﻥ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﻧﺤﺮﺍﻑ‬
‫ﺻﺮﻑ ﺍګﮏ ﻟﻐﺰﺵ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﺭﮐﺎﻥ ﺗﻮﺣ‪，‬ﺪ ﮐﺔ ﺍګﮏ ﺑﻨ‪，‬ﺎﺩﯼ ﺭﮐﻦ ﮐﻮ ﮔﺮﺍ_ ﮐﯽ‬
‫ﺍګﮏ ﺑﻨ‪，‬ﺎﺩﯼ ﻏﻠﻄﯽ ‪ Ｂ‬ﺍﻭﺭ ﺭﮐﻦ ‪Ｌ‬ﯽ ﻭﻩ ﺟﻮ ﺍﷲ ﮐﺔ ﺍﺣﮑﺎﻣﺎﺕ ﮐﻮ ﻣﮑﻤﻞ ﻃﻮﺭ ﭘﺮ‬
‫ﺗﺴﻠ‪，‬ﻢ ﮐﺮ_ ﮐﺔ ﻗﺎﺋﻢ ﻣﻘﺎﻡ ‪ Ｂ‬ﺍﻭﺭ ﺟﺲ ﮐﺎ ﻧﻘﺼﺎﻥ ﺍﺭﺟﺎءﺗﻘﻠ‪，‬ﺪﯼ ﮐﺔ ﺧﻄﺮﺍﺕ ﺳﺔ‬
‫ﻣﺘﺠﺎﻭﺯ ‪ Ｂ‬ﺍﻭﺭ ﺭﺳﻮﻝ ﺍﷲ ‪‬ﮐﯽ ﺍﺱ ﺭﺳﺎﻟﺖ ﺍﺳ‪＋‬ﻣﯽ ﺳﺔ ﻣﻌﺎﺭﺽ ‪ Ｂ‬ﺟﺲ ﮐﺔ‬
‫ﺣﺎﻣﻠ‪，‬ﻦ ګﮑﺔ ﺑﻌﺪ ﺩګﮕﺮﺓ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﺍﻭﺭ ﻭﻩ ﺍﻣﺖ ﮐﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬
‫ﮐﯽ ﻣﻄﻠﻮﺑﻪ ﻣﻨﺰﻝ ﺗﮏ ﭘﻬﻨﭽﻨﺔ ﻣ‪ Ｓ‬ﺭﮐﺎﻭټ ‪ Ｂ‬ﻭﻩ ﻣﻨﺰﻝ ﺟﻮ ﺑﺸﺮﯼ ﻗ‪，‬ﺎﺩﺕ ﻣ‪ Ｓ‬ﺍﻣﻦ‬
‫ﺍﻭﺭ ﺑﻬﺘﺮ ﻣﺴﺘﻘﺒﻞ ﮐﯽ ﺿﻤﺎﻧﺖ ‪ Ｂ‬۔‬
‫ﻣ‪ Ｓ‬ﺍﷲ ﮐﺔ ﻓﻀﻞ ﻭﮐﺮﻡ ﺳﺔ ﺍﺱ ﮐﺘﺎﺏ ﮐﺔ ‪112‬ﺻﻔﺤﺎﺕ ﭘﺮ ﻣﺸﺘﻤﻞ ﺍﻧﮕﺮګﺰﯼ‬
‫ﺗﺮﺟﻤﺔ ﺳﺔ ‪1424‬ﻫﺠﺮﯼ ﮐﺔ ﻣﺎﻩِ ﺭﻣﻀﺎﻥ ﻣ‪ Ｓ‬ﻓﺎﺭﻍ ﻫﻮﺍ ﻣﺠ‪％‬ﺔ ﺍﺱ ﮐﺎﻡ ﭘﺮ ﺍ‪Ｌ‬ﺎﺭ_‬
‫ﻭﺍﻟﺔ ﭼﻨﺪ ﺍﺳﺒﺎﺏ ﻫ‪ Ｓ‬ﮐﻪ ﻣﻮﺟﻮﺩﻩ ﺍﺳ‪＋‬ﻣﯽ ﺗﺤﺮګﮑﻮﺃ ﺍﻭﺭ ﻣﺨﺘﻠﻒ ﺍﺳ‪＋‬ﻣﯽ ﻓﺮﻗﻮﺃ‬
‫ﺳﺔ ﻣﺘﻌﻠﻖ ﻟ＂ﺮګﭽﺮ ﺑﺎﻟﮑﻞ ﻣﻔﻘﻮﺩ ‪) Ｂ‬ﺣﺎﻻﻧﮑﻪ ﻣﻐﺮ ﺏ ﻣ‪ Ｓ‬ﺟﻮ ﻣﺴﻠﻤﺎﻥ ﺍﺱ ﺣﻮﺍﻟﺔ‬
‫ﺳﺔ ﺗﻨﻘ‪，‬ﺪ ﮐﺎ ﻧﺸﺎﻧﻪ ﻫ‪ Ｓ‬ﺍﻧﻬ‪ Ｓ‬ﺍﺱ ﻃﺮﻑ ﻣﺘﻮﺟﻪ ﻫﻮﻧﺎ ﭼﺎﻫ‪，‬ﺌﺔ(ﺍﻭﺭ ﺍﺱ ﮐﻤ‪，‬ﺎ‪ Ｋ‬ﮐﯽ‬
‫ﺑﻨﺎءﭘﺮ ﺟﺲ ﮐﯽ ﺫﻣﻪ ﺩﺍﺭ ﺍ‪ Ｈ‬ﺑﺪﻋﺖ ﮐﯽ ﮐﺜ‪，‬ﺮ ﺗﻌﺪﺍﺩ ‪ Ｂ‬ﺑﻬﺖ ﺳﺔ ﻣﻐﺮ‪ Ｋ‬ﻣﺴﻠﻢ‬
‫ﻧﻮﺟﻮﺍﻥ ﺑﺪﻋﺘﯽ ﺍﻓﮑﺎﺭ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﻟ‪，‬ﺘﺔ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺔ ﺍﺱ ﮔﻤﺮﺍﻩ ﻓﺮﻗﻪ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭ ﺟﻮ‬
‫ﺳﻠﻔ‪，‬ﺖ ﮐﺎ ﺩﻋﻮګﺪﺍﺭ ‪ Ｂ‬ﺣﺎﻻﻧﮑﻪ ﻭﻩ ﻋﺮ‪ Ｋ‬ﺯﺑﺎﻥ ﺳﺔ ﻧﺎﻭﺍﻗﻒ ﻧﻮﺟﻮﺍﻧﻮﺃ ﮐﻮ ﺣﻖ ﻭﺑﺎﻃﻞ‬
‫ﺳﺔ ﻣﺨﻠﻮﻁ ﺍﻭﺭ ﻏﻠﻂ ﻣﻔﺎﻫ‪，‬ﻢ ﻣ‪ Ｓ‬ﭘ‪％‬ﻨﺴﺎ_ ﮐﯽ ﮐﻮﺷﺶ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺧﻮﺩ ﺗﻮ ﮔﻤﺮﺍﻩ‬
‫ﻫ‪ Ｓ‬ﺩﻭﺳﺮﻭﺃ ﮐﻮ ‪Ｌ‬ﯽ ﮔﻤﺮﺍﻩ ﮐﺮﺗﺔ ﻫ‪Ｓ‬۔‬
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‫ﻣ‪ Ｓ‬ﺍګﮏ ﻋﺮﺻﺔ ﺳﺔ ﻣﻐﺮﺏ ﻣ‪ Ｓ‬ﻗ‪，‬ﺎﻡ ﭘﺬګﺮ ﻫﻮﺃ ﺍﻭﺭ ﺍﷲ ﺳﺔ ﺩﻋﺎﮔﻮ ﻫﻮﺃ ﮐﻪ ﺟﻠﺪ‬
‫ﻫﯽ ګﻪ ﻣﺮﺣﻠﻪ ﺧﺘﻢ ﻫﻮﺟﺎﺋﺔ ﻭ＠ﺃ ﻣ‪ _ Ｓ‬ﺑﻬﺖ ﺳﯽ ﺍﺳ‪＋‬ﻣﯽ ﮐﻤ‪，‬ﻮﻧ＂ﯽ ﮐﯽ ﻣﺸﮑ‪＋‬ﺕ‬
‫ﮐﺎ ﺍﭘﻨﯽ ﺁﻧﮑ‪％‬ﻮﺃ ﺳﺔ ﻣﺸﺎ‪Ｆ‬ﻩ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭ ﺍﺱ ﻓﺮﻗﺔ ﮐﺔ ﺟﺎﻝ ﻣ‪Ｓ‬‬
‫ﭘ‪％‬ﻨﺴﺔ ﻫﻮﺋﺔ ﺑﻬﺖ ﺳﺔ ﻧﻮﺟﻮﺍﻧﻮﺃ ﮐﻮ ﺩګﮑ‪％‬ﺎ ‪ Ｂ‬ﺟﻨﻬ‪ Ｓ‬ﻭﻩ ﭘ＂‪，‬ﺎﺃ ﭘﺆ‪＄‬ﺎﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ‬
‫ﻫﯽ ﺍﻣﺖ ﮐﺔ ﺧ‪，‬ﺮ ﺧﻮﺍﻩ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺟﻮ ﻟﻮﮒ ﺍﻥ ﮐﺔ ﺳﻮﺍ ﻫ‪ Ｓ‬ﻭﻩ ﮔﻤﺮﺍﻩ ﻫ‪ Ｓ‬ﻣﺎﺭﻗﻪ ﺍﻭﺭ‬
‫ﺧﺎﺭﺟﯽ ﻫ‪ Ｓ‬ګﻬﺎﺃ ﺗﮏ ﮐﻪ ﺑﻬﺖ ﺳﺔ ﻣﺴﻠﻤﺎﻥ ﺍﺋﻤﻪ ﮐﻮ ﺍﻥ ﺑﺮﺓ ﺍﻭﺻﺎﻑ ﺳﺔ ﻣﺘﺼﻒ‬
‫ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﮐﻮﺋﯽ ﺧﻮﻑ ګﺎ ﺇﺭ ﻣﺤﺴﻮﺱ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﻧﻮﺟﻮﺍﻧﻮﺃ ﮐﺔ ﺍﺱ ﻃﺮﺡ ﮐﺔ‬
‫ﮔﺮﻭﭘﺲ ﺳﺔ ﻣﺘﻌﻠﻖ ﻣ‪，‬ﺮﯼ ﺍﻥ ﻣﻌﻠﻮﻣﺎﺕ ﮐﺎ ﻣﺠ‪％‬ﺔ ګﻪ ﻓﺎﺋﺪﻩ ﻫﻮﺍ ﮐﻪ ﻣﺠ‪％‬ﺔ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ‬
‫ﺩﻋﻮګﺪﺍﺭ ﺍﺱ ﻓﺮﻗﺔ ﮐﺎ ﻃﺮګﻘﻪ ﻭﺍﺭﺩﺍﺕ ﻣﻌﻠﻮﻡ ﻫﻮﮔ‪，‬ﺎ ﮐﻪ ﮐﺲ ﻃﺮﺡ ګﻪ ﻟﻮﮔﻮﺃ ﮐﻮ ﺍﭘﻨﺔ‬
‫ﺟﺎﻝ ﻣ‪ Ｓ‬ﭘ‪％‬ﺎﻧﺴﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻧﻬ‪ Ｓ‬ﺩ‪＄‬ﻮﮐﺔ ﻣ‪ Ｓ‬ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﮐﺲ ﻃﺮﺡ ﺍﭘﻨﯽ‬
‫ﮐﺘﺎﺑﻮﺃ ﻣ‪ Ｓ‬ﺟﻌﻠﺴﺎﺯﯼ ﺳﺔ ﮐﺎﻡ ﻟ‪，‬ﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻣ‪ Ｓ‬ﺍﺱ ﺩ‪＄‬ﻮﮐﺔ ﺍﻭﺭ ﺳﻨﺖ ﺻﺤ‪，‬ﺤﻪ ﺳﺔ‬
‫ﺍﻋﺮﺍﺽ ﮐﺔ ﻧﺘﺎﺋﺞ ﺍﻥ ﻣﺮګﺾ ﺷﺨﺼ‪，‬ﺎﺕ ﻣ‪ Ｓ‬ﺩګﮑ‪ ＃‬ﺭ＠ ﻫﻮﺃ ﺟﻮ ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﺳﺔ‬
‫ﺑﻨﺪ‪＄‬ﺔ ﭘﺆﺓ ﻫ‪ Ｓ‬۔‬
‫ګﻪ ﮐﺘﺎﺏ ﺍګﮏ ﺗﻨﺒ‪，‬ﻪ ‪،‬ﭘ‪％‬ﺮ ﺍګﮏ ﻣﻘﺪﻣﻪ ‪ ،‬ﭼ‪ ＃‬ﻓﺼﻮﻝ ‪ ،‬ﺍګﮏ ﺧﺎﺗﻤﻪ ﺍﻭﺭ ﭘ‪％‬ﺮ ﺩﻭ ﻻﺣﻘﻮﺃ‬
‫ﭘﺮ ﻣﺸﺘﻤﻞ ‪ Ｂ‬۔‬
‫ﻓﺼﻞ ﺍﻭّﻝ ﻣ‪ Ｓ‬ﺳﻠﻔ‪，‬ﺖ ﺍﻭﺭ ﺳﻠﻔﯽ ﺍﻭﺭ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﺍﻭﺭ ﺍﺭﺟﺎﺋ‪，‬ﺖ‬ ‫‪‬‬
‫ﺍﻭﺭﺧﺮﻭﺝ ﺳﺔ ﻣﺘﻌﻠﻖ ﭼﻨﺪ ﺗﻌﺮګﻔﺎﺕ ﻫ‪Ｓ‬۔‬
‫ﺩﻭﺳﺮﯼ ﻓﺼﻞ ﻣ‪ Ｓ‬ﺳﻠﻔ‪，‬ﺖ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﺟﻤﺎﻋﺘﻮﺃ ﭘﺮ ﮔﻔﺘﮕﻮ ‪ Ｂ‬ﺧﻮﺍﻩ‬ ‫‪‬‬
‫ﻭﻩ ﺍﺱ ﺍﻧﺘﺴﺎﺏ ﻣ‪ Ｓ‬ﺣﻖ ﺑﺠﺎﻧﺐ ﻫﻮﺃ ګﺎ ﺑﺎﻃﻞ ﭘﺮ ګﻪ ﮐﻞ ﺁ！‪ ＃‬ﺟﻤﺎﻋﺘ‪ Ｓ‬ﻫ‪Ｃ Ｓ‬‬
‫ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺨﺼﻮﺹ ﻧﻈﺮګﺎﺕ ﺳﺔﻣﺘﻌﻠﻖ ﺑﺤﺚ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ ﺟﻤﻬﻮﺭګﺖ ‪،‬ﺳ‪，‬ﮑﻮﻟﺮ‬
‫ﺭګﺎﺳﺘﻮﺃ ﻣ‪ Ｓ‬ﺳ‪，‬ﺎﺳﯽ ﭘﺎﺭﻟ‪，‬ﻤﺎ ﻋﻤﻞ ﮐﯽ ﻣﺸﺮﻭﻋ‪，‬ﺖ ‪،‬ﺣﺎﮐﻢ ﮐﺎ ﺷﺮګﻌﺖ ﻣﺨﺎﻟﻒ‬
‫ﺣﮑﻮﻣﺖ ﮐﺮﻧﺎ ﺍﻭﺭ ﺳ‪，‬ﺪ ﻗﻄﺐ ﺷﻬ‪，‬ﺪ ‪‬ﮐﯽ ﮐﺘﺐ ﺳﺔ ﻣﺘﻌﻠﻖ ﻧﻈﺮګﺎﺕ ﻭﻏ‪，‬ﺮﻩ ﺍﻥ‬
‫ﻣﻀﺎﻣ‪，‬ﻦ ﭘﺮ ﺍﻥ ﮐﺔ ﻧﻈﺮګﺎﺕ۔‬
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‫ﺗ‪，‬ﺴﺮﯼ ﻓﺼﻞ ﻣ‪ Ｓ‬ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭ ﻓﺮﻗﺔ ”ﺟﺎﻣ‪，‬ﻪ ﻣﺪﺧﻠ‪，‬ﻪ “ﺳﺔ ﻣﺘﻌﻠﻖ‬ ‫‪‬‬
‫ﮐ‪＋‬ﻡ ‪ Ｂ‬ﺍﺱ ﻣ‪ Ｓ‬ﺗ‪，‬ﻦ ﺍﻣﻮﺭ ﻫ‪ Ｓ‬ﺟﻮ ﺍﻥ ﮐﺔ ﺍﺻﻮﻝ ‪،‬ﺩ‪＄‬ﻮﮐﺔ ﮐﺔ ﺫﺭﺍﺋﻊ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺍﻭﺭ‬
‫ﺍﻥ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﺔ ﺍﻋﻤﺎﻝ ﮐﺔﻧﺘﺎﺋﺞ ﮐﺔ ﻣﺘﻌﻠﻖ ﻫ‪Ｓ‬۔‬
‫ﭼﻮﺗ‪％‬ﯽ ﻓﺼﻞ ﺍﻥ ﮐﺔ ﺍﺻﻮﻝ ﮐﺔ ﺍﺟﺮﺍءﺍﻭﺭ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﺍﺻﻮﻝ ﮐﺔ‬ ‫‪‬‬
‫ﺑ‪，‬ﺎﻥ ﻣ‪ Ｂ Ｓ‬ﺍﻭﺭﺍګﻤﺎﻥ ﮐﺔ ﻣﻔﻬﻮﻡ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﺔ ﻣﺬﻫﺐ ﺍﻭﺭ ﺍﺱ ﺑﺎﺭﺓ‬
‫ﻣ‪ Ｓ‬ﺍﻥ ﮐﺔ ﻣﺨﺎﻟﻒ ﺣﻨﻔ‪，‬ﻪ ﮐﺔ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﻭﺭ ﭘ‪％‬ﺮ ﺍګﻤﺎﻥ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﺍﻭﺭ‬
‫ﺧﻮﺍﺭﺝ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻓﺮﻕ ﺍﻭﺭ ﺳﻮﺭۃ ﺍﻟﻤﺎﺋﺪﻩ ﮐﯽ ﭼﻨﺪ ﺁګﺎﺕ ﮐﯽ ﺗﻔﺴ‪，‬ﺮ ﺍﻭﺭ ﺍﺑﻦ ﻋﺒﺎﺱ‬
‫‪‬ﮐﺔ ﻗﻮﻝ ”ﮐﻔﺮ ﺩﻭﻥ ﮐﻔﺮ“ﺍﻭﺭ ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻭﻣﺘﺎﺧﺮګﻦ ﻋﻠﻤﺎءﮐﺔ ﺍﻗﻮﺍﻝ ﺳﺔ ﻣﺘﻌﻠﻖ‬
‫ﺑﺤﺚ ﻭﮔﻔﺘﮕﻮ ‪Ｂ‬۔‬
‫ﭘﺎﻧﭽﻮګﺄ ﻓﺼﻞ ﻣ‪” Ｓ‬ﺍﺟﺘﻬﺎﺩﺍﻭﺭ ﺗﻘﻠ‪，‬ﺪ “ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﻥ ﮐﯽ ﻏﻠﻂ ﺑ‪，‬ﺎ ﺍﻭﺭ‬ ‫‪‬‬

‫ﺁګﺖ ]‪ ∩⊆⊂∪ tβθçΗs>÷ès? Ÿω óΟçGΨä. βÎ) ̍ø.Ïe%!$# Ÿ≅÷δr& !#þθè=t↔ó¡sù‬ګﻌﻨﯽ ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ ﻣﻌﻠﻮﻡ ﮐﺮﻟﻮ‬

‫ﺍﮔﺮ ﺗﻤﻬ‪ Ｓ‬ﻋﻠﻢ ﻧﻪ ﻫﻮ[ﮐﯽ ﺗﻔﺴ‪，‬ﺮ ﺍﻭﺭ”ﺟﺮﺡ ﻭﺗﻌﺪګﻞ“ﮐﺔ ﻣﻔﻬﻮﻡ ﻣ‪ Ｓ‬ﺍﻥ ﮐﯽ ﮐﺞ ﺭﻭﯼ‬
‫ﺍﻭﺭ ﺑﺪﺧﻮﺍﻫﯽ ﺳﺔ ﻣﺘﻌﻠﻖ ﮔﻔﺘﮕﻮ ‪Ｂ‬۔‬
‫ﭼ‪＂％‬ﯽ ﻓﺼﻞ ﻣ‪ Ｓ‬ﻧﻮﺟﻮﺍﻧﺎﻥ ﮐﻮ ﺳﻨﺖ ﺳﺔ ﺧﺎﺭﺝ ﺍﺱ ﻓﺮﻗﺔ ﺳﺔ ﺇﺭﺍګﺎ ﮔ‪，‬ﺎ ‪ Ｂ‬۔‬ ‫‪‬‬

‫ﭘ‪％‬ﺮ ” ‪ ( ÏNθç6x6Ζyèø9$# àMøŠt7s9 ÏNθã‹ç6ø9$# š∅yδ÷ρr& ¨βÎ)uρ‬ﮐﻪ ﺳﺐ ﮔ‪％‬ﺮﻭﺃ ﻣ‪Ｓ‬‬ ‫‪‬‬

‫ﮐﻤﺰﻭﺭ ﺗﺮګﻦ ﻣﮑﺆﯼ ﮐﺎ ﮔ‪％‬ﺮ‪“Ｂ‬ﮐﺔ ﻋﻨﻮﺍﻥ ﮐﺔ ﺗﺤﺖ ﺍګﮏ ﻻﺣﻘﻪ ‪ Ｂ‬ﺟﺲ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺔ‬
‫ﺍګﮏ ﻧﺎﻡ ﻧﻬﺎﺩ ﻋﺎ‪” Ｐ‬ﻣﻌﺎﺫ ﻗﺮګﺸﯽ“ﮐﯽ ﺗﻌﻠ‪，‬ﻘﺎﺕ ﮐﺎ ﺗﻌﺎﻗﺐ ‪ Ｂ‬ﺟﻦ ﻣ‪ Ｓ‬ﺍﻣﺎﻡ ﻣﺤﻤﺪ ﺑﻦ‬
‫ﺍﺑﺮﺍﻫ‪，‬ﻢ ﺍﻭﺭ ﺍﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘ‪，‬ﻢ ﮐﺔ ﺍﻗﻮﺍﻝ ﻣ‪ Ｓ‬ﻫ‪，‬ﺮﺍ ﭘ‪，％‬ﺮﯼ ﺳﺔ ﮐﺎﻡ ﻟ‪，‬ﺎ ﮔ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍګﻤﺎﻥ‬
‫ﮐﺔ ﻣﻔﻬﻮﻡ ﻣ‪ Ｓ‬ﻏﻠﻂ ﺑ‪，‬ﺎ ﮐﯽ ﮔﺌﯽ ‪ Ｂ‬۔‬
‫ﺩﻭﺳﺮﺓ ﻻﺣﻘﺔ ﻣ‪ Ｓ‬ﺑﻨﺪﺭ ﺑﻦ ﻧﺎګﻒ ﺍﻟﻌﺘ‪，‬ﺒﯽ ﮐﯽ ﮐﺘﺎﺏ ”ﺍﻟﺤﮑﻢ ﺑﻐ‪，‬ﺮ ﻣﺎﺍﻧﺰﻝ‬ ‫‪‬‬
‫ﺍﷲ“ﮐﺎ ﺭﺩّ ‪ Ｂ‬ﺍﺱ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﺣﻠﺒﯽ‪،‬ﻣﺮﺍﺩ ﺷﮕﺮﯼ ﺍﻭﺭﻣﺪﺧﻠﯽ ﮐﺔ ﻧﻈﺮګﺎﺕ ﮐﺎ ﭘﺮﭼﺎﺭ‬
‫ﻭﺗﮑﺮﺍﺭ ‪ Ｂ‬ﻣ‪ _ Ｓ‬ﺍﺱ ﮐﺘﺎﺏ ﮐﺔﺿﻌﻒ ﮐﻮ ﺑ‪，‬ﺎﻥ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ګﻪ ﮐﻪ ﻭﻩ ﻋﻠﻤﺎءﺍﺻﻮﻝ ﮐﺔ‬
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‫ﻃﺮګﻘﻪ ﮐﺎﺭﭘﺮ ﺭﺩّ ﮐﺮ_ ﻣ‪ Ｓ‬ﺍګﮏ ﺟﺪګﺪ ﻣﻨﻬﺞ ﭘﺮﭼ‪ Ｂ ＋‬ﺣﺎﻻﻧﮑﻪ ﻭﻩ ﺍﻥ ﮐﺔ ﻣﻨﻬﺞ ﺣﻖ‬
‫ﺳﺔ ﺑﻬﺖ ﺑﻌ‪，‬ﺪ ‪Ｂ‬۔‬
‫ﺗ‪，‬ﺴﺮﺓ ﻻﺣﻘﺔ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺔ ﺑﻨ‪，‬ﺎﺩﯼ ﮐﺮﺩﺍﺭ ﺭﺑ‪，‬ﻊ ﺍﻟﻤﺪﺧﻠﯽ ﮐﯽ ﻏﻠﻂ ﺑ‪，‬ﺎﻧ‪，‬ﻮﺃ ﮐﺎ‬ ‫‪‬‬
‫ﭘﻮﻝ ﮐ‪％‬ﻮﻻﮔ‪，‬ﺎ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺟﺮﺡ ﻭﺗﻌﺪګﻞ ﮐﺔ ﭘﺮﺩﻭ ﺃ ﻣ‪ Ｓ‬ﭼ‪％‬ﭗ ﮐﺮ ﮐﺲ ﻃﺮﺡ ﺍﭘﻨﺔ ﺳﺔ‬
‫ﻗﺪﺭ ﻭﻣﻨﺰﻟﺖ ﺍﻭﺭ ﻋﻠﻢ ﻣ‪ Ｓ‬ﺑﺆځ ﮐﺮﺍ‪ Ｈ‬ﻋﻠﻢ ﭘﺮ ﺣﻤﻠﺔ ﮐﺮﺗﺎ ‪ Ｂ‬ګﻪ ﺑﺤﺚ ﺩګﮕﺮ ﻣﺒﺎﺣﺚ‬
‫ﺳﺔ ﻧﺴﺒﺘﺎً ﻃﻮګﻞ ‪Ｂ‬۔‬
‫ﺍﻟﺘﻨﺒ‪，‬ﻪ ‪ Ａ :‬ګﻪ ﻭﺍﺿﺢ ﮐﺮﺩګﺄ ﮐﻪ ﺍﺱ ﮐﺘﺎﺏ ﮐﺎ ﺑﻨ‪，‬ﺎﺩﯼ ﻣﻘﺼﺪ ﮐﺴﯽ ﺣﺎﮐﻢ ګﺎ ﺣﮑﻮﻣﺖ‬
‫ګﺎ ﮐﺴﯽ ‪Ｌ‬ﯽ ﻓﺮﺩ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﮐﻠﻤﻪ ”ﻻﺍﻟٰﻪ ﺍﻻﺍﻟ ّﻠٰﻪ“ﮐﯽ ﺗﻌﺮګﻔﺎﺕ ﻭﺷﺮﻭﻁ ﺍﻭﺭ‬
‫ﻣﻌﺎ ﮐﯽ ﺩﺭﺳﺖ ﺗﻌ‪，，‬ﻦ ‪ Ｂ‬ﺟﻮ ﺑ‪＋‬ﺩ ﺍﺳ‪＋‬ﻣ‪，‬ﻪ ﮐﯽ ﺩﻭﺭﺣﺎﺿﺮ ﺳﺔ ﻣﺘﻌﻠﻖ ﺻﻮﺭﺕ ﺣﺎﻝ‬
‫ﮐﻮ ﻭﺍﺿﺢ ﮐﺮﺗﯽ ‪ Ｂ‬ﺍﺱ ﺗﻌ‪，，‬ﻦ ﻭﺗﻮﺿ‪，‬ﺢ ﮐﻮﺟﺎ_ ﺳﻤﺠ‪％‬ﺔ ﺑﻐ‪，‬ﺮ ﮐﺴﯽ ﻗﺴﻢ ﮐﯽ‬
‫ﺗﺒﺪګﻠﯽ ګﺎ ﺗﺮ‪ Ｒ‬ﮐﯽ ﺍﻣ‪，‬ﺪ ﻧﻬ‪ Ｓ‬ﮐﯽ ﺟﺎﺳﮑﺘﯽ ۔ګﻘ‪，‬ﻨﺎ ‪ Ａ‬ﮐﺴﯽ ‪Ｌ‬ﯽ ﺍګﺴﺔ ﭘﺮﺗﺸﺪﺩ‬
‫ﺟﺎﻫ‪＋‬ﻧﻪ ﻋﻤﻞ ﮐﯽ ﺣﻮﺻﻠﻪ ﺍﻓﺰﺍﺋﯽ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺑﻠﮑﻪ ﺍګﺴﺔ ﺣﻤﻠﻮﺃ ﮐﺎ ﺭﺩّ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ‬
‫ﺯﻣ‪，‬ﻦ ﺍﻭﺭ ﮔﻠﻮﺏ ﮐﻮ ﺍﻥ ﺳﺔ ﻣﺤﻔﻮﻅ ﺑﻨﺎﻧﺎ ﭼﺎﻫﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ‪ Ａ‬ﺍګﺴﯽ ﺗﻤﺎﻡ ﻣﺤﺪﻭﺩﻭ‬
‫ﻭﺳ‪，‬ﻊ ﮐﻮﺷﺸﻮﺃ ﮐﯽ ‪Ｌ‬ﺮﭘﻮﺭ ﻣﺨﺎﻟﻔﺖ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﻮﻣﻌﻨﯽ ﺗﻮﺣ‪，‬ﺪ ﺍﻭﺭ ﺍﺳ‪＋‬ﻡ ﮐﺔ‬
‫ﻣﻔﻬﻮﻡ ﮐﻮ ﺑﺪﻟﻨﺔ ﮐﺔ ﻟﺌﺔ ﮐﯽ ﺟﺎﺋ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭ ﺍﺱ ﺑﺪﻋﺘﯽ ！ﻮﻟﺔ‬
‫ﮐﺎ ﻃﺮګﻘﻪ ﮐﺎﺭ ‪ Ｂ‬ﺍﺱ ﺍﻣﺖ ﮐﯽ ﺗﺮ‪ Ｒ‬ﺍﺳﯽ ﺻﻮﺭﺕ ﻣ‪ Ｓ‬ﻣﻤﮑﻦ ‪ Ｂ‬ﺟﺐ ﻣﺤﻤﺪ‪‬ﭘﺮ‬
‫ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﺗﻮﺣ‪，‬ﺪ ﮐﺔ ﺻﺤ‪，‬ﺢ ﻣﻔﻬﻮﻡ ﮐﻮ ﻟﻮﮔﻮﺃ ﮐﯽ ﺯﻧﺪﮔﯽ ﻣ‪ Ｓ‬ﻣﮑﻤﻞ ﻃﻮﺭ ﭘﺮ‬
‫ﺩﺍﺧﻞ ﮐﺮﺩګﺎ ﺟﺎﺋﺔ ۔‬
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‫ﻣﻘﺪﻣﻪ‬
‫ﺍﻥ ﺍﻟﺤﻤﺪ ﻟ ّﻠٰﻪ ﻧﺤﻤﺪﻩ ﻭ ﻧﺴﺘﻌ‪，‬ﻨﻪ ﻭﻧﺴﺘﻐﻔﺮﻩ ﻭﻧﺴﺘ‪％‬ﺪګﻪ ﻭﻧﻌﻮﺫ ﺑﺎﻟ ّﻠٰﻪ ﻣﻦ ﺷﺮﻭﺭ ﺍﻧﻔﺴﻨﺎ‬
‫ﻭﻣﻦ ﺳ‪，‬ﺌﺎﺕ ﺍﻋﻤﺎﻟﻨﺎ ﻣﻦ ګ‪％‬ﺪﺍﻟ ّﻠٰﻪ ﻓ‪ ＋‬ﻣﻀﻞ ﻟﻪ ﻭﻣﻦ ګﻀﻠﻞ ﻓ‪＄ ＋‬ﺎﺩﯼ ﻭ ﻧﺼﻠﯽ ﻭﻧﺴﻠﻢ‬
‫ﻋﻠﯽ ﺳ‪，‬ﺪﻧﺎ ﻣﺤﻤﺪ ﻭ ﻋﻠﯽ ﺁﻟﻪ ﻭ ﺻﺤﺒﻪ ‪....‬ﻭﺑﻌﺪ‪،‬‬
‫ګﻪ ﻣﻘﺪﻣﻪ ﺑ‪，‬ﺴﻮګﺄ ﺻﺪﯼ ﻣ‪ Ｓ‬ﻋﺎ‪ Ｐ‬ﺍﺳ‪＋‬ﻡ ﮐﻮ ﭘ‪，‬ﺶ ﺁ_ ﻭﺍﻟﺔ ﺳﻘﻮﻁ ﺧ‪＋‬ﻓﺖ ﮐﺔ‬
‫ﻣﺘﻌﻠﻖ ‪ Ｂ‬ﺟﺐ ﻣﺴﻠﻤﺎﻥ ﺍګﮏ ﻣﺮﮐﺰﯼ ﺣﮑﻮﻣﺖ ﺳﺔ ﻣﺤﺮﻭﻡ ﻫﻮﮔﺌﺔ ﺟﻮ ﺍﻣﺖ ﮐﯽ‬
‫ﮐﻮﺷﺸﻮﺃ ﮐﺎﻭﺷﻮﺃ ﺳﺔ ﻗﺎﺋﻢ ﺗ‪％‬ﯽ ﺟﺲ ﺳﺔ ﺍﻣﺖ ﺍﺳ‪＋‬ﻣ‪，‬ﻪ ﺍﭘﻨﯽ ﭘﻮﺭﯼ ﺗﺎﺭګﺦ ﻣ‪Ｓ‬‬
‫ﮐﺒ‪％‬ﯽ ﻣﺤﺮﻭﻡ ﻧﻪ ﺭﻫﯽ ﺳﻮﺍﺋﺔ ﺍﻥ ﭼﻨﺪ ﺍګﺎﻡ ﮐﺔ ﺟﺐ ﻋﺎ‪ Ｐ‬ﺍﺳ‪＋‬ﻡ ﭘﺮ ﺗﺎﺗﺎﺭګﻮﺃ _ ﺣﻤﻠﺔ‬
‫ﮐﺌﺔ )ﺍﺱ ﻣﺮﮐﺰﯼ ﺣﮑﻮﻣﺖ ﮐﺔ ﻣﺨﺘﻠﻒ ﺍﺩﻭﺍﺭ ﮐﺔ ﻟﺌﺔ ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﮐﺘﺎﺏ ”ﺻﺮﺍﻉ‬
‫ﺍﻟﺤﻀﺎﺭﺍﺕ“ ﺍﺯ ﺳﻤﻮﺋ‪，‬ﻞ ＠ﻧﺘﺠﺘﻮﻥ“ﺹ‪(207:‬ﺍﺱ ﺣﺎﺩﺛﺔ ﺍﻭﺭﺍﻣﺖ ﭘﺮ ﺍﺱ ﮐﺔ ﺍﺛﺮﺍﺕ ﮐﯽ‬
‫ﺗﻔﺼ‪，‬ﻞ ﺳﺔ ﻗﻄﻊ ﻧﻈﺮ ﺍﺱ ﮐﺎ ﻧﺘ‪，‬ﺠﻪ ﺍﻭﺭ ﺭﺩّ ﻋﻤﻞ ګﻪ ﻫﻮﺍ ﮐﻪ ﺷﺮﻋﯽ ﺍﺻﻮﻝ ﺍﻣﺮ‬
‫ﺑﺎﻟﻤﻌﺮﻭﻑ ﺍﻭﺭﻧﻬﯽ ﻋﻦ ﺍﻟﻤﻨﮑﺮ ﮐﻮ ﺍګﮏ ﻧﺌﯽ ﺗﺤﺮګﮏ ﻣﻠﯽ ﺟﺒﮑﻪ ﻭﻩ ﻣﺮﮐﺰﯼ ﺣﮑﻮﻣﺖ‬
‫‪Ｌ‬ﯽ ﻧﻪ ﺭﻫﯽ ﺟﻮ ﺍﺳﺔ ﻗﺎﺋﻢ ﮐﺮﺗﯽ ﺍﻭﺭ ﺍﺱ ﮐﯽ ﺣﻤﺎګﺖ ﮐﺮﺗﯽ ﭼﻨﺎﻧﭽﻪ ﺑﻬﺖ ﺳﯽ‬
‫ﺍﺳ‪＋‬ﻣﯽ ﺟﻤﺎﻋﺘ‪ Ｓ‬ﻭﺟﻮﺩ ﻣ‪ Ｓ‬ﺁﺋ‪ Ｓ‬ﺟﻨﻬﻮﺃ _ ﮐﭽ‪ ＃‬ﺗﺤﺮګﮑﻮﺃ ﮐﯽ ګﺎﺩ ﺗﺎﺯﻩ ﮐﺮﺩﯼ‬
‫ﺟ‪，‬ﺴﺔ ﺑﻐﺪﺍﺩ ﻣ‪ Ｓ‬ﺍﻣ‪，‬ﻦ ﻋﺒﺎﺳﯽ ﮐﺔ ﻗﺘﻞ ﮐﯽ ﺷﺎﻡ ﺍﻭﺭ ﻣﺎﻣﻮﻥ ﻋﺒﺎﺳﯽ ﮐﺔ ﻋﻬﺪ‬
‫ﺧ‪＋‬ﻓﺖ ﻣ‪ Ｓ‬ﺧﺎﻟﺪ ﺩﺭګﻮﺵ ﺍﻭﺭ ﺻﺎ‪ Ｏ‬ﺑﻦ ﺳ‪＋‬ﻣﻪ ﺍﻧﺼﺎﺭﯼ ﮐﯽ ﺗﺤﺮګﮏ)ﻣ‪＋‬ﺣﻈﻪ‬
‫ﻫﻮﺗﺎﺭګﺦ ﺍﻟﺪﻭﻟ＆ ﺍﻟﻌﺒﺎﺳ‪，‬ﻪ ﺹ‪191:‬ﺍﺯ ﺷ‪，‬ﺦ ﺧﻀﺮﯼ(ﺍﻧﻬﯽ ﺟﻤﺎﻋﺘﻮﺃ ﻣ‪ Ｓ‬ﺳﺔ ”ﺍﺧﻮﺍﻥ‬
‫ﺍﻟﻤﺴﻠﻤﻮﻥ“ﻣﺼﺮ ﻣ‪ Ｓ‬ﺍﻭﺭ ”ﺟﻤﺎﻋﺖ ﺍﺳ‪＋‬ﻣﯽ“ﭘﺎﮐﺴﺘﺎﻥ ﻣ‪Ｌ Ｓ‬ﯽ ‪ Ｂ‬۔‬
‫ګﻪ ﺗﺤﺮګﮑ‪ Ｓ‬ګﺎ ﺍﻥ ﮐﺔ ﺍﺛﺮﺍﺕ ﮐﺲ ﻗﺪﺭ ﺗ‪，‬ﺰﯼ ﺳﺔ ﻇﺎ‪Ｃ‬ﻫﻮﺋﺔ )ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ‪:‬ﻫﻤﺎﺭﺍ ﻣﻘﺎﻟﻪ‬
‫‪”:‬ﺍﻻﺧﻮﺍﻥ ﺍﻟﻤﺴﻠﻤﻮﻥ ‪ Ｑ‬ﻧﺼﻒ ﻗﺮﻥ“(ﺟﻦ ﺳﺔ ﻭﺍﺿﺢ ﻫﻮﮔ‪，‬ﺎ ﮐﻪ ﺧﻠﻞ ﺻﺮﻑ ﻣﺮﮐﺰﯼ‬
‫ﺣﮑﻮﻣﺖ ګﺎ ﺑﻘﻮﻝ ﻓﻘﻬﺎءﺍﻣﺎﻣﺖ ﻋﻈﻤﯽٰ ﮐﺎ ﻋﺪﻡ ﻭﺟﻮﺩ ﻫﯽ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ګﻪ ‪Ｌ‬ﯽ ‪ Ｂ‬ﮐﻪ‬
‫ﺍﺳ‪＋‬ﻣﯽ ﻣﻤﺎﻟﮏ ﺑﺘﺪﺭګﺞ ﻻﺩګﻦ ﺍﻭﺭ ﺳ‪，‬ﮑﻮﻟﺮ ﻧﻈﺎﻡ ﺣﮑﻮﻣﺖ ﮐﺔ ﻣﺎﺗﺤﺖ ﻫﻮﮔﺌﺔ ﺟﺲ‬
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‫_ ﻟﻮﮔﻮﺃ ﮐﺔ ﺍﻣﻮﺭ ﻣ‪ Ｓ‬ﺍﷲ ﮐﯽ ﺷﺮګﻌﺖ ﮐﯽ ﺣﺎﮐﻤ‪，‬ﺖ ﮐﻮ ﺧﺘﻢ ﮐﺮﺇﺍﻻ ﺟﺲ ﮐﯽ‬

‫ﺍﺑﺘﺪﺍءﺍﺱ ﻃﺮﺡ ﻫﻮﺋﯽ ﮐﻪ ﻣﻐﺮ‪ Ｋ‬ﺛﻘﺎﻓﺘﯽ ﺟﻨﮓ ﮐﻮ ﻗﺒﻮﻝ ﻋﺎﻡ ﺣﺎﺻﻞ ﻫﻮﺍ۔ﺍﺱ ﮐﺎ ﻧﺘ‪，‬ﺠﻪ‬
‫ګﻪ ﻧﮑ‪ ＋‬ﮐﻪ ﻟﻮﮔﻮﺃ ﭘﺮ ﻓﻘﻬﯽ ﺍﺣﮑﺎﻣﺎﺕ ﺧﺼﻮﺻﺎً ﺣﺎﻻﺕ ﺣﺎﺿﺮﻩ ﺳﺔ ﻣﺘﻌﻠﻖ ﻓﻘﻬﯽ‬
‫ﺍﺣﮑﺎﻡ ﺧﻠﻂ ﻣﻠﻂ ﻫﻮﮔﺌﺔ۔ګﻬﺎﺃ ﺳ‪，‬ﺎﺳﯽ ﺻﻮﺭﺕ ﺣﺎﻝ ﺳﺔ ﻣﺘﻌﻠﻖ ﻧﮑﺘﺔ ﮐﯽ ﻃﺮﻑ‬
‫ﺍﺷﺎﺭﻩ ﮐﺮﻧﺎ ﺿﺮﻭﺭﯼ ‪ Ｂ‬ﺟﺲ ﺳﺔ ﻣﺼﻨﻔ‪，‬ﻦ ﺍﻭﺭ ﺗﺠﺰګﻪ ﻧﮕﺎﺭ ﻏﻔﻠﺖ ﮐﺎ ﺷﮑﺎﺭ ﻫ‪ Ｓ‬ﮐﻪ‬
‫ﺍﻧﻬﻮﺃ _ ﺳ‪，‬ﺎﺳﯽ ﻋﻤﻞ ﮐﻮ ﻣﺨﺘﻠﻒ ﺍﺩﻭﺍﺭ ﻣ‪ Ｓ‬ﺧﻠﻔﺎءﮐﯽ ﺣﮑﻮﻣﺖ ﺍﻭﺭ ﺩﻭﺭ ﺟﺪګﺪ ﮐﺔ‬
‫ﺍﻧﺪﺍﺯ ﺣﮑﻮﻣﺖ ﮐﺔ ﻣﻤﺎﺛﻞ ﻗﺮﺍﺭ ﺩﺓ ﺩګﺎ ګﻪ ﻧﮑﺘﻪ ﺍﻥ ﺩﻭﻧﻮﺃ ﻃﺮﺯ ﺣﮑﻮﻣﺖ ﻣ‪ Ｓ‬ﺍګﺴﺎ‬
‫ﻓﺮﻕ ﮐﺮﺩﺓ ﮔﺎ ﮐﻪ ﺍﻥ ﻣ‪ Ｓ‬ﻣﻤﺎﺛﻠﺖ ﮐﯽ ﮐﻮﺋﯽ ﺻﻮﺭﺕ ﺑﺎ‪ Ｒ‬ﻧﻪ ﺭ‪ Ｂ‬ﺍﺳﯽ ﻧﮑﺘﺔ _‬
‫ﺳﻘﻮﻁ ﺧ‪＋‬ﻓﺖ ﺳﺔ ﭘﻬﻠﺔ ﺗﻤﺎﻡ ﺍﺩﻭﺍﺭ ﻣ‪ Ｓ‬ﻧﻔﻮﺫ ﺷﺮګﻌﺖ ﮐﻮ ﻣﻤﮑﻦ ﺑﻨﺎګﺎ ﻭﻩ ﻧﮑﺘﻪ ګﻪ‬
‫‪ Ｂ‬ﮐﻪ ﻓﻘﻬﺎء‪،‬ﻣﺠﺘﻬﺪګﻦ ﺍﻭﺭ ﻋﻠﻤﺎءﮐﺔ ﻓﺘﺎﻭﯼ ﻭﻓ‪，‬ﺼﻠﻪ ﺟﺎﺕ ﮐﻮ ﻋﻤﻠﯽ ﻃﻮﺭ ﭘﺮ ﺗﺴﻠ‪，‬ﻢ‬
‫ﮐ‪，‬ﺎ ﺟﺎﺋﺔ ګﻬﺎﺃ ﺍګﺴﺎ ﮐﻮﺋﯽ ﻗﺎﻧﻮﻥ ﻣﺪﻭﻥ ﻧﻬ‪ Ｓ‬ﺭ＠ ﺍګﺴﺎ ﮐﻮﺋﯽ ﺩﺳﺘﻮﺭﻧﻬ‪ Ｓ‬ﺟﻮ ګﻪ‬
‫ﺻﺮﺍﺣﺖ ﮐﺮﺗﺎ ﻫﻮ ﮐﻪ ﺍﺣﮑﺎﻡ ﮐﺎ ﻭﺍﺣﺪ ﻣﺮﺟﻊ ﻭﻣﺎﺧﺬ ﺷﺮګﻌﺖ ﺍﺳ‪＋‬ﻣﯽ ﺍﻭﺭ ﺗﻮﺣ‪，‬ﺪ ﮐﺎ‬
‫ﻭﻩ ﻓﻬﻢ ﺍﻭﺭ ﺗﻌﺮګﻒ ﻭﺍﺻﻮﻝ ﻫﯽ ﻫ‪ Ｓ‬ﺟﻮ ﺧﻠ‪，‬ﻔﻪ ﺍﻭﺭ ﻣﺴﻠﻤﺎﻥ ﺟﻤﺎﻋﺘﻮﺃ ﮐﻮ ﭘﺎﺑﻨﺪﮐﺮﺗﺔ‬
‫ﻫﻮﺃ ﮐﻪ ﻭﻩ ﺷﺮګﻌﺖ ﺍﺳ‪＋‬ﻣﯽ ﮐﺔ ﺣﮑﻢ ﮐﻮ ﺍﺳﯽ ﻃﺮﺡ ﺗﺴﻠ‪，‬ﻢ ﮐﺮګﺄ ﺟﺲ ﻃﺮﺡ ﻭﻩ‬
‫ﻓﻘﻬﺎءﺍﻭﺭ ﻋﻠﻤﺎءﺳﺔ ﻣﻨﻘﻮﻝ ﻫﻮګﻬﯽ ﻭﺟﻪ ‪ Ｂ‬ﮐﻪ ﺟﺐ ﮐﻮﺋﯽ ﺣﺎﮐﻢ ﮐﺴﯽ ﺷﺮﻋﯽ ﺣﮑﻢ ﮐﻮ‬
‫ﺭﻭﻧﺪﻧﺎ ﭼﺎﻫﺘﺎ ‪ Ｂ‬ﺗﻮ ﻭﻩ ﺗﺠﻮګﺰ ﺩګﺘﺎ ‪ Ｂ‬ﺟﺴﺔ ﺍﺱ ﮐﯽ ﻣﺮﺍﺩ ﻭﻣﻨﺸﺎءﮐﺔ ﻣﻄﺎﺑﻖ ﻧﺎﻓﺬ‬
‫ﮐﺮﺩګﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﺍﮔﺮﭼﻪ ﺍﺱ ﻋﻤﻞ ﮐﺔ ﻟﺌﺔ ﻓﻘﻬﺎءﺍﻭﺭ ﻋﻠﻤﺎءﺳﺔ ﻣﻨﻈﻮﺭ ﺷﺪﻩ ﻗﺎﻧﻮ‬
‫ﺩﺳﺘﺎﻭګﺰ ﺳﺔ ﮐﻮﺋﯽ ﺳﻨﺪ ﻧﻪ ﻫﻮ ﺗﻮ ﺍﺱ ﮐﺔ ﺣﮑﻢ ﮐﻮ ﻗﺎﻧﻮﻥ ﮐﺎ ﺩﺭﺟﻪ ﺩګﺎ ﺟﺎﺗﺎ ‪Ｂ‬‬
‫ﺍﮔﺮﭼﻪ ﺍﺱ ﭘﺮ ﻟﻔﻆ ﻗﺎﻧﻮﻥ ﮐﺎ ﺍﻃ‪＋‬ﻕ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﺎ ﻣﮕﺮ ﺍﺱ ﮐﯽ ﺧ‪＋‬ﻑ ﻭﺭﺯﯼ ﻗﺎﻧﻮﻥ ﮐﯽ‬
‫ﺧ‪＋‬ﻑ ﻭﺭﺯﯼ ﻫﯽ ﺗﺼﻮﺭ ﮐﯽ ﺟﺎﺗﯽ ‪ Ｂ‬۔ﺍﺱ ﻧﮑﺘﺔ ﮐﻮﺑﻬﺘﺮ ﺍﻧﺪﺍﺯ ﻣ‪ Ｓ‬ﺳﻤﺠ‪％‬ﻨﺔ ﮐﺔ ﻟﺌﺔ‬
‫ﺍﻥ ﻣﺪﻭﻧﻪ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﯽ ﺗﺮ‪ Ｒ‬ﮐﯽ ﺍﻭﺭﻏﻠﺒﺔ ﮐﯽ ﻃﺮﻑ ﻏﻮﺭ ﮐ‪，‬ﺎ ﺟﺎﺋﺔ ﮐﻪ ﻣﺼﺮ ﻣ‪ Ｓ‬ﻧﺎﺑﻠ‪，‬ﻮﺃ‬
‫ﮐﯽ ﺟﻨﮓ ﻣﻮﺟﻮﺩﻩ ﺳ‪，‬ﺎﺳﺖ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﺑﻨﯽ ﺍﻭﺭ ګﻪ ﺍﻥ ﻣﺸ‪，‬ﺮﻭﺃ ﮐﯽ ﺩﺭﺁﻣﺪﮔﯽ ﺳﺔ ﻫﻮﺍ‬
‫ﺟﻦ ﮐﯽ ﺍﮐﺜﺮګﺖ ﻣﺴﺘﺸﺮﻗ‪，‬ﻦ ﮐﯽ ﺗ‪％‬ﯽ ﺍﻭﺭ ګﻪ ‪ Ｃ‬ﻣ‪，‬ﺪﺍﻥ ﻣ‪ Ｓ‬ﮐ‪，‬ﺎ ﮔ‪，‬ﺎ ﺗﺎﮐﻪ ﻣﻤﻠﮑﺖ ﮐﻮ‬
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‫ﺍﻥ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﺔ ﻣﻄﺎﺑﻖ ﺇ‪＄‬ﺎﻻﺟﺎﺋﺔ ﺑﻬﺖ ﺳﺔ ﻣﻤﺎﻟﮏ _ ﺍﻥ ﻗﺎﻧﻮ ﻣﺎ‪Ｃ‬ګﻦ ﮐﻮﺑﺰﻭﺭ‬

‫ﻗﻮﺕ ﺑﻠﻮﺍ ﮐﺮ ﺍﭘﻨﺔ ﺑﺎﺷﻨﺪﻭﺃ ﭘﺮ ګﻪ ﻻﺯﻡ ﮐﺮﺩګﺎ ﮐﻪ ﻭﻩ ﻣﺼﺮﯼ ﺷﺮﻋﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﯽ ﭘﺎﺑﻨﺪﯼ‬
‫ﻧﻪ ﮐﺮګﺄ ﭼﻨﺎﻧﭽﻪ ﻣﺨﻠﻮﻁ ﻋﺪﺍﻟﺘ‪ Ｓ‬ﻭﺟﻮﺩ ﻣ‪ Ｓ‬ﺁﺋ‪ Ｓ‬ﺍﻭﺭ ﻣﺠﻠﻪ ”ﺍﻻﺣﮑﺎﻡ ﺍﻟﻌﺪﻟ‪，‬ﻪ“ﺟﺎﺭﯼ‬
‫ﻫﻮﺍ ﺟﺲ ﻣ‪ Ｓ‬ﻓﻮﺟﺪﺍﺭﯼ ﺍﻭﺭ ﺳﻮﻝ ﻗﻮﺍﻧ‪，‬ﻦ ﻭﻏ‪，‬ﺮﻩ ﺑﻨﺎﺋﺔ ﮔﺌﺔ ﺟﻮ ﺩﺭﺍﺻﻞ ګﻮﺭﭘﯽ‬
‫ﻗﻮﺍﻧ‪，‬ﻦ ﮐﺔ ﻣﻄﺎﺑﻖ ﺗ‪％‬ﺔ ﭘ‪％‬ﺮ ﭘﻬﻠﯽ ﺟﻨﮓ ﻋﻈ‪，‬ﻢ ﮐﺔ ﺍﺧﺘﺘﺎﻡ ﺍﻭﺭ ﺳﻘﻮﻁ ﺧ‪＋‬ﻓﺖ ﮐﺔ‬
‫ﺳﺎﺗ‪ ＃‬ﻫﯽ ﻣﻠﮑﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﺍﻧﺘﻬﺎﺋﯽ ﮐﻤﺰﻭﺭ ﭘﺆﮔﺌﺔ ﺍﻭﺭ ﻟﻮﮒ ﻣﺨﻠﻮﻁ ﻋﺪﺍﻟﺘﻮﺃ ﻣ‪ Ｓ‬ﺍﭘﻨﺔ‬
‫ﻣﻘﺪﻣﺔ ﺩﺍﺋﺮ ﮐﺮ_ ﭘﺮ ﻣﺠﺒﻮﺭ ﻫﻮﮔﺌﺔ ﺍﻭﺭ ﭘ‪％‬ﺮ ﺑ‪，‬ﺴ‪，‬ﻮﺃ ﺻﺪﯼ ﮐﺔ ﻭﺳﻂ ﻣ‪ Ｓ‬ګﻪ‬
‫ﻣﺨﻠﻮﻁ ﻋﺪﺍﻟﺘ‪ Ｓ‬ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﺍﻣﻮﺭ ﻣ‪ Ｓ‬ﺑﺎﺍﺧﺘ‪，‬ﺎﺭ ﻫﻮﮔﺌ‪ Ｓ‬ﺍﻭﺭ ﺷﺮﻋﯽ ﻋﺪﺍﻟﺘ‪Ｓ‬‬
‫ﺑﺎﻟﮑﻞ ﻧﺎﮐﺎﺭﻩ ﻫﻮﮐﺮ ﺭﻩ ﮔﺌ‪) Ｓ‬ﺳﻮﺍﺋﺔ ﻣﻤﻠﮑﺖ ﺳﻌﻮﺩګﻪ ﮐﺔ ﻣ‪，‬ﺮﺓ ﺧ‪，‬ﺎﻝ ﻣ‪ Ｓ‬ﻭ＠ﺃ ﺍﺏ‬
‫ﺗﮏ ﺷﺮﻋﯽ ﻋﺪﺍﻟﺘ‪ Ｓ‬ﻗﺎﺋﻢ ﻫ‪( Ｓ‬۔‬
‫ګﻪ ﺑﺎﺕ ﺑﺆﯼ ﻭﺍﺿﺢ ‪ Ｂ‬ﮐﻪ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ ﺯﻧﺪﮔﯽ ﻣ‪ Ｓ‬ﺧﻮﺍﻩ ﻭﻩ ﺣﺎﮐﻢ ﻫﻮ ګﺎ ﻣﺤﮑﻮﻡ‬
‫ﺍﷲ ﮐﯽ ﺷﺮګﻌﺖ ﻫﯽ ﺍﺻﻞ ﺣﺎﮐﻢ ‪ Ｂ‬ﺍﮔﺮﭼﻪ ﺑﻌﺾ ﺣﮑﺎﻡ _ ﺍﭘﻨﺔ ﺍﻧﺤﺮﺍﻓﺎﺕ ﮐﻮ ﺍﺱ‬
‫ﻣ‪ Ｓ‬ﺩﺍﺧﻞ ﮐﺮﻧﺎﺷﺮﻉ ﮐﺮﺩګﺎ ﻣﮕﺮ ﺑﻄﻮﺭ ﺗﺠﻮګﺰ ﻧﻪ ﮐﻪ ﺑﻄﻮﺭ ﻗﺎﻧﻮﻥ ګﺎ ﺷﺮګﻌﺖ ﮐﺔ ﺍﻭﺭ‬
‫ﻋﻠﻤﺎء_ ﺍﺳﺔ ﻣﻌﺎﺻﯽ ﺍﻭﺭ ﮔﻨﺎﻫﻮﺃ ﮐﯽ ﻗﺒ‪，‬ﻞ ﺳﺔ ﻗﺮﺍﺭ ﺩګﺎ ﺟﻮ ﻣﻠﺖ ﺳﺔ ﺧﺎﺭﺝ ﻧﻬ‪Ｓ‬‬
‫ﮐﺮﺗﺔ ﺗﻮ ګﻪ ﺍﺱ ﺍﻣﺮ )ﺯﻭﺍﻝ ﺍﻣﺖ(ﮐﺎ ﺗﺎﺭګﺨﯽ ﺍﺭﺗﻘﺎءﻫﯽ ﺗ‪％‬ﺎﺟﺲ _ ﺍﺳ‪＋‬ﻣﯽ ﺷﺮﻋﯽ‬
‫ﻗﻮﺍﻧ‪，‬ﻦ ﮐﻮ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ ﺗﺮ‪ Ｒ‬ﮐﺎ ﺿﺎﻣﻦ ﻣﺎﻧﻨﺔ ﺳﺔ ﺍﻧﮑﺎﺭ ﮐﺮﺩګﺎ ﺍﻭﺭ ګﻪ ﺍﺱ ﺳﺔ ﭘﻬﻠﺔ‬
‫ﮐﯽ ﺻﻮﺭﺕ ﺣﺎﻝ ﺳﺔ ﺑﺎﻟﮑﻞ ﻣﺨﺘﻠﻒ ﺻﻮﺭﺕ ﺣﺎﻝ ‪ Ｂ‬ﺍﻥ ﺩﻭﻧﻮﺃ ﻣ‪ Ｓ‬ﻓﺮﻕ ﻧﻪ ﮐﺮﺳﮑﻨﺔ‬
‫ﮐﯽ ﻭﺟﻪ ﺳﺔ ﻫﯽ ﺳﺎﺑﻘﻪ ﺣﺎﻻﺕ ﮐﯽ ﺣﻘ‪，‬ﻘﺖ ﻣﻨﻈﺮ ﻋﺎﻡ ﭘﺮ ﻧﻪ ﺁﺳﮑﯽ ۔‬
‫ﺑ‪，‬ﺴ‪，‬ﻮګﺄ ﺻﺪﯼ ﮐﺔ ﺍﻭﺍﺋﻞ ﻣ‪ Ｓ‬ﺟﻮ ﺍﺳ‪＋‬ﻣﯽ ﺗﺤﺮګﮑ‪ Ｓ‬ﺑﻨ‪ Ｓ‬ﻭﻩ ‪Ｌ‬ﯽ ﺍﺱ ﺣﻘ‪，‬ﻘﺖ ﮐﺎ‬
‫ﺍﺩﺭﺍﮎ ﻧﻪ ﮐﺮﺳﮑ‪ Ｓ‬ﺍﻭﺭ ﻧﻪ ﻫﯽ ﺍﺱ ﮐﯽ ﻭﺟﻮ＠ﺕ ﺟﺎﻥ ﺳﮑ‪ Ｓ‬ﺍﻭﺭﻧﻪ ﺍﻥ ﺩﻭﻧﻮﺃ ﻣ‪ Ｓ‬ﻓﺮﻕ‬
‫ﮐﺮﺳﮑ‪ Ｓ‬ﭘ‪％‬ﺮ ‪Ｌ‬ﯽ ﺍﻧﻬﻮﺃ _ ﺍﺱ ﺳﺮﮐﺸﯽ ﺍﻭﺭ ﻓﺴﺎﺩ ﮐﺔ ﺧ‪＋‬ﻑ ‪Ｌ‬ﺮﭘﻮﺭﻣﺰﺍﺣﻤﺖ ﮐﯽ‬
‫)ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ‪:‬ﻫﻤﺎﺭﺍﻣﻘﺎﻣﻠﻪ ”ﺍﻻﺧﻮﺍﻥ ﺍﻟﻤﺴﻠﻤﻮﻥ ‪ Ｑ‬ﻧﺼﻒ ﻗﺮﻥ“(ﮐﭽ‪ ＃‬ﺍګﺴﺔ ﮔﺮﻭﻩ ‪Ｌ‬ﯽ‬
‫ﻇﺎ‪ Ｃ‬ﻫﻮﺋﺔ ﺟﻨﻬﻮﺃ _ ﺧﻮﺩ ﮐﻮ ﺳﻠﻔ‪，‬ﺖ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﮐ‪，‬ﺎ ﺍﻭﺭ ﺳﻠﻒ ﮐﺔ ﻣﻨﻬﺞ‬
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‫ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻣﺘﻌ‪，‬ﻦ ﮐﺮﺩﻩ ﺭﺍﻩ ﻋﻤﻞ ﮐﻮ ‪Ｌ‬ﯽ ﺍﺧﺘ‪，‬ﺎﺭ‪Ｌ‬ﯽ ﮐ‪，‬ﺎ ﺍﺱ ﮐﺔ ﺑﺎﻭﺟﻮﺩ ‪Ｌ‬ﯽ ﻭﻩ ﺳﻠﻒ‬
‫ﮐﯽ ﻃﺮﺡ ﻋﻠﻤﯽ ﺗﺤﻘ‪，‬ﻖ ﺍﻭﺭﺗﻘﻮﯼ ﺍﺧﺘ‪，‬ﺎﺭ ﻧﻪ ﮐﺮﺳﮑﺔ ﭘ‪％‬ﺮ ﻋﺮﺍﻕ ﮐﯽ ﮐﻮګﺖ ﮐﺔ ﺳﺎﺗ‪＃‬‬
‫ﺟﻨﮓ ﮐﺔ ﺑﻌﺪ ‪90‬ﮐﯽ ﺩ＠ﺋﯽ ﻣ‪ Ｓ‬ﺍﻧﻬﯽ ﻣ‪ Ｓ‬ﺳﺔ ﺍګﮏ ﮔﺮﻭﻩ _ ﮔﻤﺮﺍﻫﯽ ﮐﺎ ﺭﺍﺳﺘﻪ‬
‫ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﻟ‪，‬ﺎ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺑﺆﻭﺃ _ ﺩﻭﺭﺣﺎﺿﺮ ﮐﺔ ﺍﺻﻞ ﺣﻘﺎﺋﻖ ﻣ‪ Ｓ‬ﺻﺮﻑ ﺩ‪＄‬ﻮﮐﻪ ﺩﻫﯽ‬
‫ﺳﺔ ﮐﺎﻡ ﻟ‪，‬ﺎ ﺍﻭﺭ ﺳﻠﻒ ﺻﺎﻟﺤ‪，‬ﻦ ﮐﯽ ﺯﻧﺪﮔﯽ ﮐﺔ ﺩﻭﺳﺮﺓ ﺗﻤﺎﻡ ﭘﻬﻠﻮٶﺃ ﺳﺔ ﺻﺮﻑ‬
‫ﻧﻈﺮﮐﺮﺗﺔ ﻫﻮﺋﺔ ﺻﺮﻑ ﺍﻥ ﮐﯽ ﻋﺎﺑﺪﺍﻧﻪ ﺯﻧﺪﮔﯽ ﮐﺔ ﭘﻬﻠﻮ ﮐﻮ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﻟ‪，‬ﺎ ﺍﻭﺭ ﺍﭘﻨﺔ‬
‫ﻣﺨﺎﻟﻒ ﺗﺼﻮﺭﺍﺕ ﮐﺔ ﺣﺎﻣﻞ ‪ Ｃ‬ﺷﺨﺺ ﮐﺔ ﺧ‪＋‬ﻑ ﺍګﮏ ﻣﺤﺎﺫ ﮐ‪％‬ﻮﻝ ﻟ‪，‬ﺎ ﺍﻧﻬ‪Ｓ‬‬
‫ﺑﺪﻋﺘﯽ ﺍﻭﺭ ﻓﺎﺳﻖ ﻗﺮﺍﺭ ﺩګﻨﺔ ﻟﮕﺔ ﺟﻮ ﺍﻥ ﮐﯽ ﺁﺭﺍءﺳﺔ ﺍﺧﺘ‪＋‬ﻑ ﮐﺮﺗﺎ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺑﺪﻋﺖ‬
‫ﻭﻓﺮګﺐ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﮐﺮﺗﺎ ﺍﺳﺔ ﺯګﺮ ﮐﺮ_ ﮐﺔ ﻟﺌﺔ ‪Ｃ‬ﺭﺍﺳﺘﻪ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﺗﺔ ﺣﺘﯽ ﮐﻪ‬
‫ﻋﻠﻤﺎءﺣﻖ ﮐﻮ ‪Ｌ‬ﯽ ﻣﺮﻋﻮﺏ ﮐﺮﻟ‪，‬ﺎﻭﻩ ‪Ｌ‬ﯽ ﺩﻻﺋﻞ ﻭﺑﺮﺍﻫ‪，‬ﻦ ﮐﺔ ﺫﺭګﻌﺔ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﭘﻨﺔ‬
‫ﺍﺧﺘ‪，‬ﺎﺭﺍﺕ ﻭﻣﻨﺎﺻﺐ ﺍﻭﺭ ﻗﻮﺕ ﮐﺔ ﺫﺭګﻌﺔ ﺧﻮﻓﺰﺩﻩ ﮐﺮﮐﺔ ﺳ‪，‬ﺪ ﻗﻄﺐ ﺷﻬ‪，‬ﺪ‪Ｌ‬ﯽ‬
‫ﺍﺱ ﺍﻧﺪ‪＄‬ﯽ ﺩﺷﻤﻨﯽ ﮐﺎ ﺷﮑﺎﺭ ﺑﻨﺔ ﺍﻧﻬﻮﺃ _ ﺍﻥ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺍګﺴﯽ ﺑ‪，‬ﻬﻮﺩﻩ ﺑﺎﺗ‪Ｓ‬‬
‫ﺗﮏ ﮐﻬﻪ ﺩګﺄ ﺟﻮ ﺍﻣﺎﻡ ﻣﺎﻟﮏ ﺷﺮﺍﺏ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﮐﻬﺎ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ )ګﻌﻨﯽ ﺍﻧﻬ‪ Ｓ‬ﺍﺱ‬
‫ﺗﻤﺎﻡ ﺻﻮﺭﺕ ﺣﺎﻝ ﮐﺎ ﺫﻣﻪ ﺩﺍﺭ ﻗﺮﺍﺭ ﺩګﺎ ﺟﺲ ﻃﺮﺡ ﺷﺮﺍﺏ ﮐﻮ ﺍﻡ ﺍﻟﺨﺒﺎﺋﺚ ﮐﻬﺎ ﺟﺎﺗﺎ‬
‫‪(Ｂ‬ﺣﺘﯽ ﮐﻪ ﺍﭘﻨﺔ ﺑﺆﺓ ﮐﯽ ﺷﻬﻪ ﭘﺮ ﺟﺲ _ ﺍﻧﻬ‪ Ｓ‬ګﻪ ﺳﺐ ﻭﺷﺘﻢ ﺳﮑ‪％‬ﺎګﺎ ﺍﻧﻬﻮﺃ _‬
‫ﺳ‪，‬ﺪ ﻗﻄﺐ ﮐﻮ ګﻬﻮﺩ ﻭﻧﺼﺎﺭﯼ ﺳﺔ ‪Ｌ‬ﯽ ﺑﺪﺗﺮ ﻗﺮﺍﺭ ﺩګﺎ ﭘ‪％‬ﺮ ﺍﻥ ﮐﯽ ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﯽ‬
‫ﺍﺱ ﺑﺪﺗﺮګﻦ ﺗﺮﺑ‪，‬ﺖ ﮐﺎ ګﻪ ﺑﺮﺍﻧﺘ‪，‬ﺠﻪ ﻧﮑ‪ ＋‬ﮐﻪ ﺍﻧﻬﻮﺃ _ ﻣﺴﻠﻤﺎﻧﻮﺃﮑﯽ ﭼﻐﻠ‪，‬ﺎﺃ ﻟﮕﺎ_‬
‫ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺟﺎﺳﻮﺳﯽ ﮐﺮ_ ﮐﻮ ﺩګﻨﺪﺍﺭﯼ ﺍﻭﺭ ﺍﷲ ﮐﺔ ﻗﺮﺏ ﮐﺎ ﺫﺭګﻌﻪ ﺳﻤﺠ‪ ＃‬ﻟ‪，‬ﺎ)‪_ Ａ‬‬
‫‪Ｌ‬ﯽ ﺍﺳ‪＋‬ﻣﯽ ﺗﺤﺮګﮏ ﮐﻮ ﺍﺱ ﻭﻗﺖ ﭼ‪％‬ﻮﺅ ﺩګﺎ ﺗ‪％‬ﺎ ﺟﺐ ﻭﻩ ﺍﺳﯽ ﻃﺮﺡ ﮐﯽ ﺣﺮﮐﺎﺕ ﭘﺮ‬
‫ﺍ‪Ｌ‬ﺎﺭ_ ﻟﮕﯽ ﺗ‪％‬ﯽ(ﻣ‪ Ｓ‬ﮐﻬﺘﺎ ﻫﻮﺃ ﮐﻪ ‪ Ａ‬ګﻬﯽ ﺳﻤﺠ‪％‬ﺘﺔ ﺗ‪％‬ﺔ ﮐﻪ ﻋﺎ‪ Ｐ‬ﺍﺳ‪＋‬ﻡ ﺍﺏ ﺍﺱ‬
‫‪Ｌ‬ﺎﺭﯼ ﺑﻮﺟ‪ ＃‬ﺳﺔ ﺑ‪ ＋‬ﻣﺸﻘﺖ ﺁﺯﺍﺩ ﻫﻮﭼﮑﺎ ‪ Ｂ‬ﺍﻭﺭ ﮔﻮګﺎ ﮐﻪ ﺍﻣﺖ ﺷ‪，‬ﺎﻃ‪，‬ﻦ ﺍﻭﺭ ﺍﺱ ﮐﺔ‬
‫ﺗﺎﺑﻌﺪﺍﺭﻭﺃ ﺍﻭﺭﻣﺪﺩﮔﺎﺭﻭﺃ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺍﭘﻨﯽ ﺍﺱ ﺟﻨﮓ ﮐﻮ ﺍﺳﯽ ﻃﺮﺡ ﺟ‪，‬ﺖ ﺳﮑﺘﯽ ‪Ｂ‬‬
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‫۔ﺳﭻ ﺗﻮ ګﻪ ‪ Ｂ‬ﮐﻪ ﺍﷲ ﺗﻌﺎﻟﯽٰ ﺟﺴﺔ ﭼﺎﻫﺘﺎ ‪ Ｂ‬ﺁﺯﻣﺎﺋﺶ ﻣ‪ Ｓ‬ﻣﺒﺘ‪＋‬ﮐﺮﺩګﺘﺎ ‪Ｂ‬۔ﻫﻤﺎﺭﺓ‬

‫ﻟﺌﺔ ﺍﷲ ﮐﺎ‪ Ｂ Ｑ‬ﻭﻫﯽ ﺑﻬﺘﺮګﻦ ﮐﺎﺭﺳﺎﺯ ‪Ｂ‬۔‬
‫ﺳﻠﻔ‪，‬ﺖ ﮐﯽ ﻃﺮﻑ ﺟ‪％‬ﻮ！ﯽ ﻧﺴﺒﺖ ﮐﺮ_ ﻭﺍﻟﺔ ﺍﺱ ﮔﺮﻭﻩ ﮐﻮ ﻋﺮﺍﻕ ﮐﯽ ﮐﻮګﺖ ﮐﺔ‬
‫ﺳﺎﺗ‪ ＃‬ﺍﻭﺭ ﻣﻮﺟﻮﺩﻩ ﺍﻣﺮګﮑﯽ ﺻﻠ‪，‬ﺒﯽ ﺟﻨﮓ ﮐﺔ ﺑﻌﺪ ﺟﻮ ﺳ‪，‬ﺎﺳﯽ ﺣﻤﺎګﺖ ﺣﺎﺻﻞ ‪ Ｂ‬ﻭﻩ‬
‫ﺇ‪＄‬ﮑﯽ ﭼ‪％‬ﭙﯽ ﺑﺎﺕ ﻧﻬ‪ Ｓ‬ﺟﺒﮑﻪ ﺑﺎﺿﺎﺑﻄﻪ ﻃﻮﺭ ﭘﺮ ﺍﺳﺔ ﺟﺎﺋﺰ ﻗﺮﺍﺭ ﺩګﻨﺔ ﮐﯽ ﮐﻮﺋﯽ‬
‫ﮔﻨﺠﺎﺋﺶ ﻧﻬ‪Ｂ Ｓ‬۔ﺍﺱ ﻃﺮﺡ ﮐﺔ ﻣﻨﺤﺮﻑ ﻣﻈﺎ‪Ｃ‬ﺓ ﺯﻣﺎ_ ﮐﯽ ﺭﻓﺘﺎﺭ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻫﯽ ﺧﺘﻢ‬
‫ﻫﻮﺗﺔ ﺭﻫﺘﺔ ﻫ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻥ ﮐﯽ ﮐﻮﺋﯽ ﻣﻀﺒﻮﻁ ﺑﻨ‪，‬ﺎﺩ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﯽ ﺍﺱ ﺑﺎﺭﺓ ﻣ‪Ｓ‬‬
‫ﻋ‪＋‬ﻣﻪ ﺍﻣﺎﻡ ﺑﮑﺮ ﺍﺑﻮﺯګﺪ _ ﮐ‪，‬ﺎﺧﻮﺏ ﻓﺮﻣﺎګﺎﮐﻪ ‪:‬ﺍﻃﻤ‪，‬ﻨﺎﻥ ﺑﺨﺶ ﺑﺎﺕ ګﻪ ‪ Ｂ‬ﮐﻪ ګﻪ ﺟﻨﮓ‬
‫ﺟﻠﺪ ﻫﯽ ﺧﺘﻢ ﻫﻮﺟﺎﺋﺔ ﮔﯽ ﺍﻭﺭ ﺣﻤﺎﻗﺖ ﮐﯽ ګﻪ ﺁﮒ ﻋﻨﻘﺮګﺐ ﺑﺠ‪ ＃‬ﺟﺎﺋﺔ ﮔﯽ ﺍﻭﺭ ﻟﻮﮒ‬
‫ﭘ‪％‬ﺮ ﺳﺔ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ ﺟﻤﺎﻋﺖ ﮐﯽ ﻃﺮﻑ ﭘﻠ¦ ﺁﺋ‪ Ｓ‬ﮔﺔ ﺟﻮﺟﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ګﻪ‬

‫ﻇﺎﻟﻤﺎﻧﻪ ﺍﻗﺘﺪﺍﺭ ﺍﻓﺮﺍﺩ ﭘﺮ ‪ Ｂ‬ﺍﺗﺒﺎﻉ ﭘﺮ ﻧﻬ‪ Ｓ‬ﺍﷲ _ ﺳﭻ ﻓﺮﻣﺎګﺎ‪ôÏΒ šÏϑÎ=≈©à=Ï9 $tΒuρ:‬‬

‫&‪“ ∩⊄∠⊃∪ A‘$|ÁΡr‬ګﻌﻨﯽ ﻇﺎﻟﻤﻮﺃ ﮐﯽ ﮐﻮﺋﯽ ﻣﺪﺩ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺎ۔ﺍﻭﺭ ګﻪ ﺍﻓﺮﺍﺩ ﮐﺴﯽ ﺟﺬﺑﺔ‬

‫ﻭﺍﺣﺴﺎﺱ ﮐﺔ ﺑﻐ‪，‬ﺮ ﭼﻠﺔ ﺟﺎﺭ‪ Ｂ‬ﻫ‪........ Ｓ‬ﺍﻭﺭ ﻭﻩ ګﻪ ‪Ｌ‬ﯽ ﺟﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﻥ ﮐﯽ‬
‫ﮔ‪％‬ﺒﺮﺍﻫ¦ ﮐﺔ ګﻪ ﺍﺩﻭﺍﺭ ﻫﯽ ﺍﻧﻬ‪ Ｓ‬ﮐ‪％‬ﺆﺍ ﮐﺮګﺄ ﮔﺔ ﺍﺳﯽ ﻟﺌﺔ ﺍﻥ ﻣ‪ Ｓ‬ﺳﺨﺘﯽ ‪ Ｂ‬ﺍﻭﺭ‬
‫ﻣ‪，‬ﻞ ﻣ‪＋‬ﭖ ﮐﯽ ﮐﻤﯽ ‪ Ｂ‬ﺍﷲ ﮐﺔ ﺣﮑﻢ ﺳﺔ ﺍﺱ ﺣﻤﺎﻗﺖ ﮐﯽ ﺁﮒ ﮐﺎ ﺑﺠ‪ ＃‬ﺟﺎﻧﺎ ﺍﻭﺭ ﺍﺱ‬
‫ﮐﺔ ﺳﺎګﻮﺃ ﮐﺎ ﺳﻤ¦ ﺟﺎﻧﺎ ﺍﻭﺭﺍﺱ ﮐﯽ ﺳﺎﻧﺴﻮﺃ ﮐﺎ ﺭﮎ ﺟﺎﻧﺎ ﺍﻭﺭ ﻋﻠ‪，‬ﺤﺪﮔﯽ ﭘﺴﻨﺪﻭﺃ‬

‫ﮐﺎ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ ﺻﻒ ﻣ‪ Ｓ‬ﭘﻠ¦ ﺁﻧﺎ ګﻘ‪，‬ﻨﯽ ‪ Ｂ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﻓﺮﻣﺎګﺎ‪zÏΒ Í_ÅngwΥ Éb>u‘”:‬‬

‫‪“ ∩⊄⊇∪ tÏϑÎ=≈©à9$# ÏΘöθs)ø9$#‬ﺍﺓ ﻣ‪，‬ﺮﺓ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻣﺠ‪％‬ﺔ ﻇﺎ‪ Ｐ‬ﻗﻮﻡ ﺳﺔ ﻧﺠﺎﺕ ﺩﺓ)ﻋﺠ‪，‬ﺐ‬

‫ﻭﻏﺮګﺐ ﺑﺎﺕ ګﻪ ‪ Ｂ‬ﮐﻪ ﻣﺠ‪％‬ﺔ ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﺔ ﻧﺮﻏﺔ ﻣ‪ Ｓ‬ﭘ‪％‬ﻨﺴﺔ ﻫﻮﺋﺔ ﺍګﮏ ﻧﻮﺟﻮﺍﻥ‬
‫_ ﺑﺘﺎګﺎ ﮐﻪ ﺍﺱ ﮐﺔ ﺑﺆﺓ ﺑﺘﺎﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺷ‪，‬ﺦ ﺑﮑﺮ ﺍﺑﻮﺯګﺪ _ ﺍﭘﻨﺔ ﻗﻮﻝ ﺳﺔ ﺭﺟﻮﻉ‬
‫ﮐﺮﻟ‪，‬ﺎ‪ Ｂ‬ﺍﻭﺭ ﺍﻧﻬ‪ Ｓ‬ﺍﻥ ﮐﯽ ﺍﺱ ﺍﻣﺮ ﺳﺔ ﻻﻋﻠﻤﯽ ﮐﯽ ﺑﻨﺎءﭘﺮ ”ﻫ‪，‬ﺌﺖ ﻋﻠﻤﺎءﺍﻟﺴﻌﻮﺩګﻪ “‬
‫ﮐﺔ ﻣﻨﺼﺐ ﺳﺔ ‪Ｌ‬ﯽ ﻓﺎﺭﻍ ﮐﺮﺩګﺎ ﮔ‪，‬ﺎ ‪ Ｃ(Ｂ‬ﺣﺪ ﺳﺔ ﮔﺰﺭﺟﺎ_ ﻭﺍﻟﺔ ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﺔ‬
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‫ﺣﻘ‪，‬ﻘﯽ ﺳﻠﻒ ﺯﺍ‪ Ｆ‬ﮐﻮﺛﺮﯼ ﺍﻭﺭ ﺍﺑﻮﻏﺪۃ ﺟ‪，‬ﺴﺔ ﻟﻮﮒ ﻫﯽ ﻫﻮﺳﮑﺘﺔ ﻫ‪ Ｓ‬ﺟﻦ ﭘﺮ ﺍﺑﻦ‬
‫ﺗ‪，‬ﻤ‪，‬ﻪ ﮐﯽ ﺳﻠﻔ‪，‬ﺖ ﺍﻭﺭ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻮ＠ﺏ ﮐﯽ ﺳﻠﻔ‪，‬ﺖ ﺑﺆﯼ ﮔﺮﺍﺃ ﮔﺰﺭﺗﯽ ﺗ‪％‬ﯽ ﺍﻥ‬
‫ﺩﻭﻧﻮﺃ ﺳﺔ ګﻪ ﻟﻮﮒ ﺻﻮ‪ Ｑ‬ﺍﺷﻌﺮګﻪ ﮐﯽ ﺑﻨﺴﺒﺖ ﺟﻮ ﺍﻥ ﮐﺔ ﭘﻬﻠﻮٶﺃ ﻣ‪ Ｓ‬ﭼ‪％‬ﭙﺔ ﺑ‪％＂，‬ﺔ‬
‫ﻫ‪ Ｓ‬ﺑﺆﺓ ﺧﻮﺵ ﻧﻈﺮ ﺁﺗﺔ ﻫ‪Ｓ‬۔‬
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‫ﭘﻬﻠﯽ ﻓﺼﻞ‬

‫ﭼﻨﺪ ﺿﺮﻭﺭﯼ ﺗﻌﺮګﻔﺎﺕ‬

‫ﻟﻔﻆ ﺳﻠﻔ‪，‬ﻪ ”ﺳﻠﻒ“ﺳﺔ ﻣﺎﺧﻮﺫ ‪ Ｂ‬ﺟﺲ ﮐﺎ ﻣﻌﻨﯽ ‪” Ｂ‬ﺟﻮ ﭘﻬﻠﺔ ﮔﺰﺭﭼﮑﺎ‬ ‫ﺍﻟﺴﻠﻔ‪:＆，‬‬
‫ﻫﻮ“ګﻪ ﺍﺱ ﮐﯽ ﻋﺎﻡ ﺷﮑﻞ ‪ Ｂ‬ﺟﺒﮑﻪ ﻋﻠﻤﺎءﺍﺳ‪＋‬ﻡ ﮐﯽ ﺍﺻﻄ‪＋‬ﺡ ﮐﺔ ﻣﻄﺎﺑﻖ ﻗﺮﻭﻥ ﺛ‪＋‬ﺛﻪ‬
‫ﮐﺔ ﺟ‪，‬ﺪ ﺍﻓﺮﺍﺩﭘﺮ ”ﺳﻠﻒ ﺻﺎ‪“Ｏ‬ﮐﺎ ﺍﻃ‪＋‬ﻕ ﻫﻮﺗﺎ ‪ Ｂ‬ﮐﺴﯽ ﻗﺴﻢ ﮐﯽ ﻟﻐﻮﯼ ﺗﻔﺎﺻ‪，‬ﻞ ﻣ‪Ｓ‬‬
‫ﭘﺆﺓ ﺑﻐ‪，‬ﺮ ﻗﺎﺑﻞ ﺗﻮﺟﻪ ﺍﻣﺮ ګﻪ ‪ Ｂ‬ﮐﻪ ﺻﻔﺖ ”ﺳَﻠَ ِﻔﯽ“ ﮐﺎﻟﻔﻆ ﺳﻠﻒ ﺳﺔ ﻣﺸﺘﻖ ﻫﻮﻧﺎ‬
‫ﺍګﮏ ﻧﺌﯽ ﺍﺻﻄ‪＋‬ﺡ ‪ Ｂ‬ﺟﺲ ﮐﺎ ﺑ‪，‬ﺴﻮګﺄ ﺻﺪﯼ ﺳﺔ ﻗﺒﻞ ﻭﺟﻮﺩ ﻧﻬ‪ Ｓ‬ﺗ‪％‬ﺎ ﺍﺱ ﺑﺎﺕ ﮐﯽ‬
‫ﺍګﮏ ﺧﺎﺹ ﺩﻟ‪，‬ﻞ ګﻪ ‪ Ｂ‬ﮐﻪ ﻋﺎﻡ ﻃﻮﺭ ﭘﺮ ﻋﻠﻤﺎﺋﺔ ﺍﺳ‪＋‬ﻡ ﺍﭘﻨﯽ ﮐﺘﺐ ﻣ‪ Ｓ‬ﺳﻠﻒ ﺻﺎ‪Ｏ‬‬
‫ﮐﺔ ﻣﺘﻌﻠﻖ ﺗﻮ ﮔﻔﺘﮕﻮ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍګﺴﺔ ﻫﯽ ﺍﻥ ﮐﺔ ﻣﻨﺎﻫﺞ ﮐﯽ ﺍﺗﺒﺎﻉ ‪Ｌ‬ﯽ ﮐﺮﺗﺔ ﻫ‪Ｓ‬‬
‫ﻣﮕﺮ ﻟﻐﻮﯼ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﺧﻮﺩ ﮐﻮ ﺍﻥ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺍﻭﺭﻧﻪ ﻫﯽ ﺍﺱ‬
‫ﻧﺴﺒﺖ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺧﻮﺩﮐﻮ ﺍﻥ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆‬
‫ﮐﻬﻠﻮﺍﻧﺎ ﭘﺴﻨﺪ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﻫﻤﺎﺭﺓ ﺍﺳ‪＋‬ﻑ ﮐﯽ ﮐﺘﺐ ﻣ‪ Ｓ‬ګﻪ ﺑﺎﺕ ﻋﺎﻡ ‪Ｂ‬۔‬
‫ﻣﺪﺑﺮ ﻭﻣﺤﻘﻖ ﮐﺔ ﻟﺌﺔ ﺍﺱ ﺑﺎﺭګﮏ ﻓﺮﻕ ﮐﻮ ﺳﻤﺠ‪％‬ﻨﺎ ﻧﺎﻣﻤﮑﻦ ‪ Ｂ‬ﮐﻪ ﺍګﮏ ﺟﻤﺎﻋﺖ ﮐﺎ‬
‫ﺍﭘﻨﺔ ﺁﭖ ﮐﻮ ﺳﻠﻔﯽ ﮐﻬﻠﻮﺍﻧﺎ ګﻪ ﮐﭽ‪ ＃‬ﻫﯽ ﻋﺮﺻﺔ ﺳﺔ ‪ Ｂ‬ﺟﺒﮑﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺎ‬
‫ﻭﺻﻒ ﻋﺎﻡ ‪ Ｂ‬ﺍﻭﺭ ﻋﺮﺻﻪ ﺩﺭﺍﺯ ﺳﺔ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺱ ﻣ‪ Ｓ‬ﻧﺴﺒﺖ ﺳﻨﺖ ﻣﻄﻬﺮﻩ ﺍﻭﺭ ﺍﺱ‬
‫ﺟﻤﺎﻋﺖ ﮐﯽ ﻃﺮﻑ ‪ Ｂ‬ﺟﺲ ﮐﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ _‬ﺍﭘﻨﯽ ﺑﻬﺖ ﺳﯽ ﺻﺤ‪，‬ﺢ ﺍﺣﺎﺩګﺚ‬
‫ﻣ‪ Ｓ‬ﺗﺬﮐﺮﻩ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺧ‪＋‬ﺻﻪ ګﻪ ‪ Ｂ‬ﮐﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺎ ﻭﺻﻒ ﺯګﺎﺩﻩ ﺩﺭﺳﺖ ﺍﻭﺭ‬
‫ﺳﻨﺖ ﺳﺔ ﻗﺮګﺐ ﺗﺮ ‪ Ｂ‬ﺍﺱ ﮐﺔ ﻣﻘﺎﺑﻞ ﺳﻠﻔﯽ ﮐﯽ ﻧﺴﺒﺖ ﺍګﮏ ﻧﺌﯽ ﺻﻔﺖ ‪ Ｂ‬ﺍﮔﺮﭼﻪ‬
‫ﻧﺎﻣﻮﺃ ﮐﺔ ﺍﺧﺘ‪＋‬ﻑ ﺳﺔ ﮐﻮﺋﯽ ﻓﺮﻕ ﻧﻬ‪ Ｓ‬ﭘﺆﺗﺎ ﺟﺒﮑﻪ ﺍﻥ ﮐﺔ ﻣﻌﻨﯽ ﻣﻌﺮﻭﻑ ﻫﻮﺃ۔‬

‫ﺍﻥ ﺣﺎﻻﺕ ﻣ‪ Ｓ‬ﺍګﮏ ﺟﻤﺎﻋﺖ ﻣﻌﺮﺽ ﻭﺟﻮﺩ ﻣ‪ Ｓ‬ﺁﺋﯽ ﺟﺲ _ ﺍﭘﻨﺔ‬ ‫ﺍﻟﺴﻠﻔ‪，‬ﻮﻥ‪:‬‬

‫ﻟﺌﺔ ”ﺳَﻠَ ِﻔﯽ“ ﮐﺎ ﻭﺻﻒ ﺍﺧﺘ‪，‬ﺎﺭ ﮐ‪，‬ﺎ ﺣﺪګﺚ ﮐﯽ ﺗﺤﻘ‪，‬ﻖ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻣﺸﻐﻮﻟ‪，‬ﺖ‬
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‫ﮐﯽ ﺑﻨﺎءﭘﺮ ﺍﻥ ﻣ‪ Ｓ‬ﻣﺤﻤﺪ ﺑﻦ ﺍﺳﻤﺎﻋ‪，‬ﻞ ﺍﻟﻤﺼﺮﯼ ﺍﻭﺭ ﻣﻘﺒﻞ ﺑﻦ ‪＄‬ﺎﺩﯼ ﺍﻟﻮﺍﺩﻋﯽ ‪Ｌ‬ﯽ‬
‫ﺷﺎﻣﻞ ﻫ‪ Ｓ‬ګﻪ ﺩﻭﻧﻮﺃ ﺷ‪，‬ﺦ ﻧﺎﺻﺮ ﺍﻟﺪګﻦ ﺍﻟﺒﺎ ﮐﺔ ﺗ‪＋‬ﻣﺬﻩ ﻣ‪ Ｓ‬ﺳﺔ ﻫ‪ Ｓ‬ﮐﭽ‪ ＃‬ﺍﻭﺭ‬
‫ﺟﻤﺎﻋﺘ‪Ｌ Ｓ‬ﯽ ﻫ‪ Ｓ‬ﺟﻮ ﺳﻨﺖ ﮐﻮ ﻋﺎﻡ ﺍﻭﺭ ﺣﺪګﺚ ﮐﻮ ﺧﺎﺹ ﻣﺬﻫﺐ ﮐﺔ ﻃﻮﺭ ﭘﺮ ﻟ‪，‬ﺘﺔ‬
‫ﻫ‪ Ｓ‬ګﻪ ﺧﻮﺩ ﮐﻮ ﺳﻠﻔﯽ ﺍﺱ ﻟﺌﺔ ﻧﻬ‪ Ｓ‬ﮐﻬ‪＋‬ﺗﺔ ﮐﻪ ﻋﻤﻮﻣﯽ ﻃﻮﺭ ﭘﺮ ﺣﺪګﺚ ﮐﺎ ﺍﻫﺘﻤﺎﻡ‬
‫ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺍﻟﺒﺘﻪ ﺧﻮﺩ ﮐﻮ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﻬﻠﻮﺍﻧﺎ ﭘﺴﻨﺪ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬۔‬

‫ګﻪ ﻭﺻﻒ ﻋﺎﻡ ﻃﻮﺭ ﭘﺮ ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﺔ ﻟﺌﺔ ﺍﺳﺘﻌﻤﺎﻝ‬ ‫ﺍ‪＄‬ﻞ ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆‪:‬‬
‫ﻫﻮﺗﺎ ‪ Ｂ‬ﺟﻮ ﺗﻮﺣ‪，‬ﺪ ﮐﺔ ﺭﺑﻮﺑ‪，‬ﺖ ﻭﻋﺒﺎﺩﺕ ﻭﻏ‪，‬ﺮﻩ ﺗﻤﺎﻡ ﭘﻬﻠﻮٶﺃ ﭘﺮ ﻧﻈﺮ ﮐﺮﺗﺔ ﻫ‪Ｓ‬‬
‫ﺍګﺴﺔ ﻫﯽ ﺭﺍﻓﻀﻪ ﺍﻭﺭ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻣ‪ Ｓ‬ﻓﺮﻕ ﮐﺮ_ ﮐﺔ ﻟﺌﺔ ‪Ｌ‬ﯽ ګﻪ ﻭﺻﻒ ﺑﻮﻻﺟﺎﺗﺎ ‪Ｂ‬‬
‫ﺧﺎﺹ ﻃﻮﺭ ﭘﺮ ﺻﻔﺎﺕ ﺑﺎﺭﯼ ﺗﻌﺎﻟﯽٰ ﮐﺔ ﻣﺴﺌﻠﺔ ﻣ‪ Ｓ‬ﺗﻮ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﯽ ﻧﺴﺒﺖ‬
‫ﮐﺎ ﻣﻌﻨﯽ ګﻪ ﻫﻮﺍ ﮐﻪ ګﻪ ﺍﻥ ﻟﻮﮔﻮﺃ ﻣ‪ Ｓ‬ﻣﻤﺘﺎﺯ ﻫ‪ Ｓ‬ﺟﻦ ﮐﺎ ﻣﺬﻫﺐ ﺻﻔﺎﺕ ﻣ‪ Ｓ‬ﺗﺎﻭګﻞ‬
‫ﮐﺎ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ ﺍﺷﺎﻋﺮﻩ ‪،‬ﻣﻌﺘﺰﻟﻪ ﻭﻏ‪，‬ﺮﻫﻤﺎ ﺍﻭﺭ ګﻪ ﮐﺘﺎﺏ ﺍﷲ ﺍﻭﺭ ﺳﻨﺖ ﺻﺤ‪，‬ﺤﻪ ﺍﻭﺭ ﺍﻥ‬
‫ﺩﻭﻧﻮﺃ ﭘﺮ ﻣﺒﻨﯽ ﺍﺟﺘﻬﺎﺩﯼ ﺷﺮﻋﯽ ﺟﺲ ﮐﯽ ﺗﻔﺼ‪，‬ﻞ ﺍﺻﻮﻝ ﻓﻘﻪ ﮐﯽ ﮐﺘﺎﺑﻮﺃ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ‬
‫‪ Ｂ‬ﮐﻮ ﺑﺲ ﺍﻥ ﺗ‪，‬ﻨﻮﺃ ﮐﻮ ﻫﯽ ﻣﺼﺎﺩﺭ ﺷﺮګﻌﺖ ﻗﺮﺍﺭ ﺩﺓ ﮐﺮ ﺍﻥ ﭘﺮ ﻋﻤﻞ ﭘ‪，‬ﺮﺍ ﻫﻮﺗﺔ ﻫ‪Ｓ‬‬
‫ﺍﻥ ﻟﻮﮔﻮﺃ ﻣ‪，‬ﺃﺎﻣﺎﻡ ﺍﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ )ﻋﺠ‪，‬ﺐ ﺑﺎﺕ ګﻪ ‪ Ｂ‬ﮐﻪ ﺍﻣﺎﻡ ﺍﺣﻤﺪ ﮐﻮ ﭘﻮﺭﯼ ﺗﺎﺭګﺦ‬
‫ﺍﺳ‪＋‬ﻡ ﻣ‪” Ｓ‬ﺍﻣﺎﻡ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ “ﺗﻮ ﮐﻬﺎ ﺟﺎﺗﺎ ﺭ＠ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﮐﺒ‪％‬ﯽ ‪Ｌ‬ﯽ ﺍﻧﻬ‪” Ｓ‬ﺍﻣﺎﻡ‬
‫ﺍﻟﺴﻠﻔ‪，，‬ﻦ“ﻧﻬ‪ Ｓ‬ﮐﻬﺎ ﮔ‪，‬ﺎ؟(ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭ ﺍﻭﺭ ﺑﻘ‪，‬ﻪ ﺍﺋﻤﻪ ﺍﻋ‪＋‬ﻡ ﺟ‪，‬ﺴﺔ ﺍﻣﺎﻡ ﺷﺎﻓﻌﯽ ‪،‬ﺍﻣﺎﻡ‬
‫ﻣﺎﻟﮏ ‪ ،‬ﺍﻣﺎﻡ ﺍﺑﻮﺣﻨ‪，‬ﻔﻪ‪ ،‬ﺷ‪，‬ﺦ ﺍﻻﺳ‪＋‬ﻡ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺗ‪＋‬ﻣﺬﻩ ﺟ‪，‬ﺴﺔ ﺍﺑﻦ ﻗ‪，‬ﻢ‬
‫‪،‬ﺍﺑﻦ ﺭﺟﺐ ﺍﻭﺭ ﺍﺑﻦ ﻋﺒﺪﺍﻟﻬﺎﺩﯼ ﺣﺘﯽ ﮐﻪ ﺷﻮﮐﺎ ‪،‬ﺻﻨﻌﺎ ﺍﻭﺭ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻮ＠ﺏ‬
‫ﺷﺎﻣﻞ ﻫ‪Ｓ‬ﺭﺣﻤ＆ ﻭﺍﺳﻌ＆۔‬

‫ﺍﻟﻤﺮﺟﺌﻪ‪ :‬ګﻪ ﻓﺮﻗﻪ ﺍﺱ ﻭﻗﺖ ﻭﺟﻮﺩ ﻣ‪ Ｓ‬ﺁګﺎ ﺟﺐ ﻣﺴﻠﻤﺎﻧﻮﺃ ﭘﺮ ﻧﻌﻤﺘﻮﺃ ﺍﻭﺭ ﺍﻣﻮﺍﻝ‬

‫ﮐﯽ ﺑﻬﺘﺎﺕ ﻫﻮﮔﺌﯽ ﺍﻭﺭ ﻣﺴﻠﻤﺎﻥ ﺣﮑﺎﻡ ګﻪ ﺿﺮﻭﺭﺕ ﻣﺤﺴﻮﺱ ﮐﺮ_ ﻟﮕﺔ ﮐﻪ ﻋﻮﺍﻡ ﺍﻟﻨﺎﺱ‬
‫ﮐﻮ ﺭګﺎﺳﺖ ﮐﺔ ﺳ‪，‬ﺎﺳﯽ ﺍﻣﻮﺭ ﺳﺔ ﺍﻟﮓ ﺭﮐ‪％‬ﻨﺎ ﭼﺎﻫ‪，‬ﺌﺔ ﺍﺱ ﻃﺮﺡ ﮐﻪ ﺍﻧﻬ‪ Ｓ‬ﻟﺬﺍﺕ‬
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‫ﺍﻭﺭﻣﻌﺎﺻﯽ ﻣ‪ Ｓ‬ﻣﺼﺮﻭﻑ ﮐﺮﺩګﺎ ﺟﺎﺋﺔ ۔ګﻬﺎﺃ ﺍﺱ ﻗﺪﺭ ﮔﻨﺠﺎﺋﺶ ﻧﻬ‪ Ｓ‬ﮐﻪ ﻣﺮﺟﺌﻪ ﮐﺔ‬
‫ﻣﺘﻌﻠﻖ ﺗﻔﺼ‪，‬ﻠﯽ ﮔﻔﺘﮕﻮ ﮐﯽ ﺟﺎﺋﺔ )ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﻫﻤﺎﺭﯼ ﮐﺘﺎﺏ ”ﺣﻘ‪，‬ﻘ＆ ﺍﻻګﻤﺎﻥ “ﺍﺱ ﻣ‪Ｓ‬‬
‫ﺍګﻤﺎﻥ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺗﻤﺎﻡ ﭘﻬﻠﻮﻭٶﺃ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﺍﻭﺭ ﻣﺮﺟﺌﻪ ﻭﺧﻮﺍﺭﺝ‬
‫ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻓﺮﻕ ﮐﻮ ﺍﭼ‪％‬ﯽ ﻃﺮﺡ ﺑ‪，‬ﺎﻥ ﮐ‪，‬ﺎ ﮔ‪，‬ﺎ ‪( Ｂ‬ﺍﻟﺒﺘﻪ ﺍﺗﻨﺎ ﺿﺮﻭﺭ ‪ Ｂ‬ﮐﻪ ﺍﻥ ﮐﺔ ﻋﻘﺎﺋﺪ‬
‫ﮐﯽ ﺍﺻﻞ ﺧﺮﺍ‪ Ｋ‬ﺍګﻤﺎﻥ ﮐﯽ ﺗﻌﺮګﻒ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﭘﻬﻠﻮٶﺃ ﺳﺔ ﻣﺘﻌﻠﻖ ﻏﻠﻂ ﻓﻬﻢ ﮐﯽ‬
‫ﺑﻨﺎءﭘﺮ ﺗ‪％‬ﯽ ګﻪ ]ﻣﻦ ﻗﺎﻝ ﻻﺍﻟٰﻪ ﺍﻻﺍﷲ ﺩﺧﻞ ﺍﻟﺠﻨ＆[ګﻌﻨﯽ ﺟﺲ _ ﻻﺍﻟٰﻪ ﺍﻻﺍﷲ ﮐﻬﻪ ﺩګﺎ ﻭﻩ‬
‫ﺟﻨﺘﯽ ‪Ｂ‬۔ﺍﺱ ﺟ‪，‬ﺴﯽ ﺍﺣﺎﺩګﺚ ﮐﻮ ﺍﻥ ﮐﺔ ﻋﻤﻮﻡ ﭘﺮ ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭﺍﻧﻬ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆‬
‫ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﯽ ﻃﺮﺡ ﺍﻥ ﮐﯽ ﺷﺮﻭﻁ ﻭﻟﻮﺍﺯﻣﺎﺕ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻣﻘ‪，‬ﺪ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺍﻭﺭ ﺣﻘ‪，‬ﻘﺖ‬
‫ﺗﻮﺣ‪，‬ﺪ ﮐﻮ ﺷﻬﺎﺩﺗ‪，‬ﻦ ﮐﺔ ﻧﻄﻖ ﺗﮏ ﻣﺤﺪﻭﺩ ﺳﻤﺠ‪％‬ﺘﺔ ﺍﻭﺭ ﺍﺱ ﻓﺮﻕ ﺳﺔ ﻏﺎﻓﻞ ﺭ‪ Ｂ‬ﮐﻪ‬
‫ﺍﺳ‪＋‬ﻡ ﺟﻬﻨﻢ ﺳﺔ ﻧﺠﺎﺕ ﺍﺱ ﻭﻗﺖ ﺩﻻﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﺷﻬﺎﺩﺗ‪，‬ﻦ ﮐﺎ ﺍﻗﺮﺍﺭ ﺟﺎﻥ ﮐﻮ ﺍﺱ ﻭﻗﺖ‬
‫ﻣﺤﻔﻮﻅ ﺑﻨﺎﺗﺎ ‪ Ｂ‬ﺟﺐ ﺍﻥ ﺩﻭﻧﻮﺃ ﮐﺔ ﻣﺪﻟﻮﻻﺕ ‪Ｌ‬ﯽ ﺛﺎﺑﺖ ﻫﻮﺃ ﻭﮔﺮﻧﻪ ﺍګﻤﺎﻥ ﺗﻮﻣﺤﺾ‬
‫ﻗﻮﻝ ﮐﺎ ﻧﺎﻡ ﺭﻩ ﮔ‪，‬ﺎ ﺍﻭﺭ ﻗﻮﻝ ﻣ‪ Ｓ‬ﮐﻤﯽ ﺯګﺎﺩﺗﯽ ﻣﻤﮑﻦ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ‪ Ｃ‬ﺍﺱ ﺷﺨﺺ ﮐﺔ ﻟﺌﺔ‬
‫ﺛﺎﺑﺖ ﻫﻮﺟﺎﺗﺎ ‪ Ｂ‬ﺟﻮ ﺷﻬﺎﺩﺗ‪，‬ﻦ ﮐﺎ ﺗﻠﻔﻆ ﮐﺮﻟﺔ ۔ﺍﺱ ﻃﺮﺡ ﺍﻧﻬﻮﺃ _ ﮐﻠ‪，‬ﺎﺕ ﮐﻮ‬
‫ﺟﺰﺋ‪，‬ﺎﺕ ﭘﺮ ﺩﺓ ﻣﺎﺭﺍ ﺍﻭﺭ ﻋﻤﻮﻣﺎﺕ ﺍﻭﺭ ﻣﻄﻠﻘﺎﺕ ﮐﻮ ﻣﺨﺼّﺼﺎﺕ ﺍﻭﺭ ﻣﻘ‪，‬ﺪﺍﺕ ﮐﺔ ﺳﺎﺗ‪＃‬‬
‫ﻣﺨﺘﻠﻂ ﮐﺮﺩګﺎ ﺍﻭﺭ ﻣﺘﺸﺎﺑﻬﺎﺕ ﮐﺔ ﭘ‪，‬ﭽ‪％‬ﺔ ﭘﺆﮔﺌﺔ ﺟ‪，‬ﺴﺎ ﮐﻪ ‪ Ｃ‬ﺩﻭﺭ ﻣ‪ Ｓ‬ﺍ‪ Ｈ‬ﺑﺪﻋﺖ ﮐﺎ‬
‫ګﻬﯽ ﻃﺮګﻘﻪ ﺭ＠ ‪Ｂ‬۔‬

‫ﺍﻟﺨﻮﺍﺭﺝ‪ :‬ﺍﺱ ﻓﺮﻗﺔ _ ﺳﺐ ﺳﺔ ﭘﻬﻠﺔ ﺍﻣ‪，‬ﺮﺍ ﻟﻤﻮﻣﻨ‪，‬ﻦ ﻋﻠﯽ ﺑﻦ ﺍ‪ Ｋ‬ﻃﺎﻟﺐ‪ ‬ﮐﺔ‬

‫ﺧ‪＋‬ﻑ ﺧﺮﻭﺝ ﮐ‪，‬ﺎ ﺍﻭﺭ ﺍﻧﻬ‪ Ｓ‬ﺍﺱ ﺑﻨﺎءﭘﺮ ﮐﺎﻓﺮ ﻗﺮﺍﺭ ﺩګﺎ ﮐﻪ ﺍﻧﻬﻮﺃ _ ﻣﺴﺌﻠﻪ ﺗﺤﮑ‪，‬ﻢ ﮐﻮ‬
‫ﻗﺒﻮﻝ ﮐ‪，‬ﺎ ﺗ‪％‬ﺎ ﺍګﺴﺔ ﻫﯽ ﻣﻌﺎﻭګﻪ ﺑﻦ ﺍ‪ Ｋ‬ﺳﻔ‪，‬ﺎﻥ‪ ‬ﮐﻮ ﻋﻠﯽ‪ ‬ﮐﺔ ﺧ‪＋‬ﻑ ﺟﻨﮓ ﮐﺮ_‬
‫ﮐﯽ ﺑﻨﺎءﭘﺮ ﮐﺎﻓﺮ ﻗﺮﺍﺭ ﺩګﺎ ﺍﻥ ﮐﺎ ﺍﭘﻨﺎ ﺍګﮏ ﻋﻘ‪，‬ﺪﻩ ﺗ‪％‬ﺎ ﮐﻪ ﻣﻌﺼ‪，‬ﺖ ﮐﯽ ﺑﻨﺎءﭘﺮ ‪Ｌ‬ﯽ‬
‫ﻣﺴﻠﻤﺎﻥ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﺟﺎﺋﺰ ‪ Ｂ‬ﺍِﻟَّﺎ ګﻪ ﮐﻪ ﻭﻩ ﺗﻮﺑﻪ ﮐﺮﻟﺔ ﺍﻭﺭ ﺍﺳ‪＋‬ﻡ ﻣ‪ Ｓ‬ﻣﻌﺼ‪，‬ﺖ ﮐﯽ‬
‫ﮔﻨﺠﺎﺋﺶ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ګﺎ ﺗﻮ ﺍګﻤﺎﻥ ﺭﻫﺘﺎ ‪ Ｂ‬ګﺎ ﮐﻔﺮ ﺍﻥ ﺩﻭﻧﻮﺃ ﮐﺔ ﺑ‪，‬ﭻ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ﺩﺭﺟﻪ‬
‫ﻧﻬ‪ Ｓ‬ﺍﺱ ﻃﺮﺡ ﺍﻧﻬﻮﺃ _ ﭘﻮﺭﯼ ﺍﻣﺖ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﺮﺩﯼ ﺍﻭﺭ ﻣﺮﺟﺌﻪ ﮐﺔ ﻣﻘﺎﺑﻞ‬
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‫ﺟﺎﮐ‪％‬ﺆﺓ ﻫﻮﺋﺔ ۔ﺍﷲ ﺍﻥ ﺳﺐ ﮐﻮ ﺫﻟ‪，‬ﻞ ﻭﺭﺳﻮﺍ ﮐﺮﺓ ۔ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ﺍګﻤﺎﻥ ﻗﻮﻝ‬
‫ﻭﻋﻤﻞ ﺩﻭﻧﻮﺃ ﮐﺎﻧﺎﻡ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ‪ Ｃ‬ﻗﻮﻝ ﺍﻭﺭ ‪ Ｃ‬ﻋﻤﻞ ﺍﮔﺮ ﮐﻮﺋﯽ ﺍګﮏ ﻗﻮﻝ ګﺎ ﻋﻤﻞ ‪Ｌ‬ﯽ ﺭﻩ‬
‫ﺟﺎﺋﺔ ﺗﻮ ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ﺍګﻤﺎﻥ ﻣﮑﻤﻞ ﻃﻮﺭ ﭘﺮ ﺳﺎﻗﻂ ﻫﻮﺟﺎﺗﺎ ‪ Ｂ‬ﺍﺱ ﻟﺤﺎﻅ ﺳﺔ ګﻪ‬
‫ﻣﺮﺟﺌﻪ ﮐﯽ ﻣﺎﻧﻨﺪ ﻫﯽ ﻫﻮﺋﺔ ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ‪Ｌ‬ﯽ ﺍګﻤﺎﻥ ﻣ‪ Ｓ‬ﻧﻪ ﮐﻤﯽ ﻫﻮﺗﯽ ‪ Ｂ‬ﻧﻪ ﺯګﺎﺩﺗﯽ‬
‫۔ﻣﻮﻟﻒ ﭘﻬﻠﺔ ﺍﺳﯽ ﻣﺴﺌﻠﺔ ﮐﻮ ﺫﮐﺮﮐﺮﺭ＠ ‪ Ｂ‬ﺗﺎﮐﻪ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺟ‪％‬ﻮ！ﺔ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﺍﻭﺭ‬
‫ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﺍﺧﺘ‪＋‬ﻑ ﮐﯽ ﺗﺤﻘ‪，‬ﻖ ﮐﯽ ﺟﺎﺳﮑﺔ ﺍﺱ ﺍﺧﺘ‪＋‬ﻑ ﮐﺎ‬
‫ﺗﻌﻠﻖ ﺩﻭﻣﺴﺌﻠﻮﺃ ﺳﺔ ‪: Ｂ‬‬

‫ ﺍګﻤﺎﻥ ﮐﺎ ﺻﺤ‪，‬ﺢ ﻣﻔﻬﻮﻡ‬

‫ﺍﺩﻋ‪，‬ﺎءﺍﻟﺴﻠﻔ‪，‬ﻪ ګﻌﻨﯽ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﺔ ﻧﺰﺩګﮏ ﺍګﻤﺎﻥ ﺻﺮﻑ ﻗﻮﻝ ﮐﺎﻧﺎﻡ ‪Ｂ‬‬
‫ﺟﺒﮑﻪ ﻋﻤﻞ ﮐﺎ ﺗﻌﻠﻖ ﮐﻤﺎﻝِ ﺍګﻤﺎﻥ ﺳﺔ ‪)Ｂ‬ﺁﮔﺔ ﭼﻞ ﮐﺮ ‪ Ａ‬ﺍﺣﻨﺎﻑ ﺍﻭﺭ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ‬
‫ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﺍګﻤﺎﻥ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﺧﺘ‪＋‬ﻑ ‪Ｌ‬ﯽ ﭘﻮﺭﯼ ﻃﺮﺡ ﻭﺍﺿﺢ ﮐﺮګﺄ ﮔﺔ (۔‬
‫ﻟﻮﮔﻮﺃ ﭘﺮ ﺣﮑﻮﻣﺖ ﮐﺮ_ ﻣ‪ Ｓ‬ﺷﺮګﻌﺖ ﮐﻮ ﺑﺎﻟﮑﻞ ﺗﺮﮎ ﮐﺮﺩګﻨﺎ ﺍﻭﺭ ﺍﻧﻬ‪Ｓ‬‬ ‫
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‫ﺑﺮګﻦ ﻭﺍﺵ ﮐﺮﻧﺎ ﺍﻭﺭ ﭘ＂‪，‬ﺎﺃ ﭘﺆ‪＄‬ﺎﻧﺎ ﺍﻭﺭ ﺭﺏ ﺍﻟﻌﺎﻟﻤ‪，‬ﻦ ﮐﺔ ﺣﮑﻢ ﮐﺔ ﺑﺮﺧ‪＋‬ﻑ ﺍﻥ ﭘﺮ ﺍﭘﻨﺔ‬
‫ﺍﺣﮑﺎﻡ ﻣﺴﻠﻂ ﮐﺮﻧﺎ ﺍﻭﺭ ﺍﻧﻬ‪ Ｓ‬ﺍﻥ ﮐﺎ ﭘﺎﺑﻨﺪ ﮐﺮﻧﺎ ﮐ‪，‬ﺎ ګﻪ ‪Ｌ‬ﯽ ﺩګﮕﺮﻣﻌﺎﺻﯽ ﮐﯽ ﻃﺮﺡ‬
‫ﺍګﮏ ﻣﻌﺼ‪，‬ﺖ ﻫﯽ ‪ Ｂ‬ﺟﺲ ﮐﺔ ﻣﺮﺗﮑﺐ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻭګﺴﺎ ﻫﯽ ﻣﻌﺎﻣﻠﻪ ﮐ‪，‬ﺎ ﺟﺎﺋﺔ ﮔﺎ‬
‫ﺟ‪，‬ﺴﺎ ﭼﻮﺭ ﺍﻭﺭ ﻧﺸﺔ ﺑﺎﺯ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﮐ‪，‬ﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ګﺎ ﺍﺱ ﻣﺴﺌﻠﺔ ﮐﺎ ﺗﻌﻠﻖ ﺗﻮﺣ‪，‬ﺪ ﮐﯽ‬
‫ﺍﺻﻞ ﺑﻨ‪，‬ﺎﺩ ﺍﻭﺭ ﺟﻮ‪ Ｃ‬ﺍﷲ ﻭﺣﺪﻩ ﻻﺷﺮګﮏ ﻟﻪ ﮐﯽ ﻋﺒﺎﺩﺕ ﺳﺔ ‪Ｂ‬؟ګﻪ ﺩﻭﺳﺮﺍ ﻣﺴﺌﻠﻪ ﭘﻬﻠﺔ‬
‫ﻣﺴﺌﻠﺔ ﮐﯽ ﻓﺮﻉ ‪ Ｂ‬ﭘ‪％‬ﺮ ‪Ｌ‬ﯽ ‪ Ａ‬ﺍﺳﺔ ﻣﺴﺘﻘ‪ ً＋‬ﺫﮐﺮ ﮐﺮګﺄ ﮔﺔ ﮐ‪，‬ﻮﻧﮑﻪ ګﻬﯽ ﻭﻩ ﻣﺴﺌﻠﻪ ‪Ｂ‬‬
‫ﺟﺲ ﮐﺔ ﺫﺭګﻌﺔ ﺍﺩﻋ‪，‬ﺎءﺍﻟﺴﻠﻔ‪，‬ﻪ ګﻌﻨﯽ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭ ﺍګﮏ ﻃﺮﻑ ﺗﻮ ﻧﻮﺟﻮﺍﻧﻮﺃ‬
‫ﮐﯽ ﻋﻘﻠﻮﺃ ﻣ‪ Ｓ‬ﺍﭘﻨﯽ ﻋﻠﻤ‪，‬ﺖ ﮐﺎ ﺭﻋﺐ ﺟ‪％‬ﺎﺅﺗﺔ ﻫ‪ Ｓ‬ﺗﻮ ﺩﻭﺳﺮﯼ ﻃﺮﻑ ﺍﺱ ﻣﺨﺼﻮﺹ‬
‫ﻃﺒﻘﺔ ﻣ‪ Ｓ‬ﺍﭘﻨﺎ ﺍﺛﺮ ﻭﺭﺳﻮﺥ ﭘ‪，‬ﺪﺍ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﻦ ﮐﺔ ﻟﺌﺔ ﺍﺱ ﻣﺴﺌﻠﺔ ﮐﯽ ﻧﺸﺮ ﻭﺍﺷﺎﻋﺖ‬
‫ﺑﺆﯼ ﻣﻔ‪，‬ﺪ ﺍﻭﺭ ﺍﻫﻤ‪，‬ﺖ ﮐﯽ ﺣﺎﻣﻞ ‪Ｂ‬۔‬
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‫ﭼﻨﺪﺿﺮﻭﺭﯼ ﻣﻔﺎﻫ‪，‬ﻢ‬
‫ګﻬﺎﺃ ﭼﻨﺪ ﺍګﺴﺔ ﻣﺴﻠﻤﺎﺕ ﮐﺎ ﺫﮐﺮ ‪ Ｂ‬ﺟﻦ ﮐﯽ ﺭﻭﺷﻨﯽ ﻣ‪ Ｓ‬ﻣﻮﻟﻒ ﺍﭘﻨﯽ ﺁﺋﻨﺪﻩ ﻓﺼﻮﻝ‬
‫ﻣ‪ Ｓ‬ﭼﻠﺔ ﮔﺎ‪:‬‬
‫ﺍﮔﺮﮐﺴﯽ ﻓﺮﻗﺔ ﮐﺔ ﻣﺨﺼﻮﺹ ﻧﻈﺮګﺎﺕ ﺳﺔ ﻣﺘﻌﻠﻖ ﮐﺴﯽ ﺷﺨﺺ ﮐﺔ ﺍﻗﻮﺍﻝ‬ ‫ ‬
‫ﻣﺨﺘﻠﻒ ﻃﺮﺡ ﮐﺔ ﻫﻮﺃ ﺗﻮﺍﺳﺔ ﺍﺱ ﻓﺮﻗﺔ ﮐﺎ ﭘ‪，‬ﺮﻭﻗﺮﺍﺭ ﺩګﻨﺎ ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻣﺎﻡ‬
‫ﺷﺎﻃﺒﯽ ﮐﯽ ﺍﭘﻨﯽ ﺗﺎﻟ‪，‬ﻒ ”ﺍﻻﻋﺘﺼﺎﻡ“ﻣ‪ Ｓ‬ﺫﮐﺮ ﮐﺮﺩﻩ ﺿﺎﺑﻄﺔ ﮐﺔ ﻣﻄﺎﺑﻖ ﻓﺮﻗﻪ ﻭﻩ ‪ Ｂ‬ﮐﻪ‬
‫ﮐﺴﯽ ‪Ｌ‬ﯽ ﺷﺨﺺ ﮐﺎﻗﻮﻝ ﺍﭘﻨﺔ ﻓﺮﻗﺔ ﮐﺔ ﺍﺧﺘ‪ Ｑ＋‬ﺍﻣﻮﺭ ﺳﺔ ﻗﻄﻊ ﻧﻈﺮ ﺍﺗﻔﺎ‪ Ｒ‬ﺍﻣﻮﺭ ﺳﺔ‬
‫ﻣﮑﻤﻞ ﻃﻮﺭ ﭘﺮ ﻣﺘﻔﻖ ﻫﻮ۔‬
‫ﺿﺮﻭﺭﯼ ﻧﻬ‪ Ｓ‬ﮐﻪ ﺍﺗﺒﺎﻉ ﺳﻨﺖ ﮐﺎ ‪ Ｃ‬ﺩﻋﻮګﺪﺍﺭ ﺣﻘ‪，‬ﻘﺘﺎً ﺍګﺴﺎ ﻫﯽ ﻫﻮ ﮐ‪，‬ﻮﻧﮑﻪ ‪Ｃ‬‬ ‫
‬
‫ﺍګﮏ ﻫﯽ ﮐﺘﺎﺏ ﻭﺳﻨﺖ ﮐﯽ ﺍﺗﺒﺎﻉ ﮐﺎ ﺩﻋﻮګﺪﺍﺭ ‪ Ｂ‬ﺣﺘﯽ ﮐﺔ ﺭﻭﺍﻓﺾ ‪Ｌ‬ﯽ ﺍﺱ ﮐﯽ‬
‫ﮐﺴﻮ！ﯽ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻧﻈﺮ ﻭﺍﺳﺘﺪﻻﻝ ﺳﺔ ﻣﺘﻌﻠﻖ ﺿﺎﺑﻄﺔ ﻫ‪ Ｓ‬ﭼﻨﺎﻧﭽﻪ‬
‫ﺻﻮﻓ‪，‬ﻪ ﺍﻭﺭ ﺍﺷﺎﻋﺮﻩ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﻣ‪ Ｓ‬ﺷﺎﻣﻞ ﻧﻬ‪ Ｓ‬ﺍﻥ ﮐﯽ ﻣﺜﺎﻝ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ‬
‫ﺩﻋﻮګﺪﺍﺭﺍﻥ ﮐﯽ ﻃﺮﺡ ‪) Ｂ‬ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻣﺨﺘﻠﻒ ﺁﺭﺍءﻫ‪ Ｓ‬ﮐﻪ ﮐ‪，‬ﺎ ﺍﺷﺎﻋﺮﻩ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆‬
‫ﻣ‪ Ｓ‬ﺷﺎﻣﻞ ﻫ‪ Ｓ‬ګﺎ ﻧﻬ‪ Ｓ‬؟ﻣﻮﻟﻒ ﮐﺔ ﻧﺰﺩګﮏ ﻋﺎﻡ ﮐﺔ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ګﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻣ‪Ｓ‬‬
‫ﺷﺎﻣﻞ ﻫ‪ Ｓ‬ﺧﺎﺹ ﮐﺔ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﻧﻬ‪(Ｓ‬‬
‫ﺷﺮﻋﯽ ﺭﺍﺋﺔ ﻣ‪ Ｓ‬ﺍﺧﺘ‪＋‬ﻑ ګﺎ ﺗﻮ ﺑﻨ‪，‬ﺎﺩ ﻣ‪ Ｓ‬ﺍﺧﺘ‪＋‬ﻑ ﮐﯽ ﻭﺟﻪ ﺳﺔ ﭘ‪，‬ﺪﺍ ﻫﻮﺋﺔ‬ ‫‬
‫ﺟ‪，‬ﺴﺔ ﺍګﻤﺎﻥ ﮐﺔ ﻓﻬﻢ ﺍﻭﺭﺍﺱ ﮐﺔ ﻣﺮﮐﺒﺎﺕ ﻣ‪ Ｓ‬ﺍﺧﺘ‪＋‬ﻑ۔‬
‫ﻣﻐﺮﺏ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ﭼ‪％‬ﻮ！ﯽ ﺟﻤﺎﻋﺘ‪ Ｓ‬ﻣﺸﺮﻕ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ﺍﭘﻨﯽ ﺑﺆﯼ ﺟﻤﺎﻋﺘﻮﺃ‬ ‫‬
‫ﮐﺔ ﺗﺎﺑﻊ ﻫ‪ Ｓ‬ﺍﺳﯽ ﺑﻨﺎء ﭘﺮ ﻣﻮﻟﻒ ﺻﺮﻑ ﻣﻐﺮﺏ ﮐﯽ ﭼ‪％‬ﻮ！ﯽ ﺟﻤﺎﻋﺘﻮﺃ ﺳﺔ ﺗﻌﺮﺽ‬
‫ﻧﻬ‪ Ｓ‬ﮐﺮﺓ ﮔﺎ ﺑﻠﮑﻪ ﻣﺸﺮﻕ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ﺍﻥ ﮐﯽ ﺍﺻﻞ ﺟﻤﺎﻋﺘﻮﺃ ﺳﺔ ‪Ｌ‬ﯽ ﺗﻌﺮﺽ ﮐﺮﺓ‬
‫ﮔﺎ۔‬
‫ﻭﻩ ﻧﺌﺔ ﻣﺴﻠﻤﺎﻥ ګﺎ ﺍﺳ‪＋‬ﻡ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﺍﻓﺮﺍﺩ ﺟﻮ ﻣﻐﺮﺏ ﻣ‪ Ｓ‬ﭘ‪，‬ﺪﺍ ﻫﻮﺋﺔ‬ ‫ ‬
‫ﻭﻩ ﺍﺑﺘﺪﺍﺉً ﺻﻮﻓ‪，‬ﻪ ﮐﺔﻣﺎﺗﺤﺖ ﺭ‪ Ｂ‬ﺟﻮ ﺍﺳ‪＋‬ﻡ ﮐﻮ ﺍﻥ ﮐﺔ ﺳﺎﻣﻨﺔ ﺍﺱ ﺭﻭﺣﺎﻧ‪，‬ﺖ ﮐﺔ‬
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‫ﻣﺘﺒﺎﺩﻝ ﮐﺔ ﻃﻮﺭ ﭘﺮ ﭘ‪，‬ﺶ ﮐﺮﺗﺔ ﺭ‪Ｂ‬ﺟﻮ ﻣﻐﺮ‪ Ｋ‬ﻧﺼﺮﺍﻧ‪，‬ﺖ ﻭﻣﺎﺩګﺖ ﻣ‪ Ｓ‬ﻣﮑﻤﻞ ﻃﻮﺭ ﭘﺮ‬
‫ﻣﻮﺟﻮﺩ ﻧﻬ‪ Ｓ‬ﺑﺲ ګﻬﯽ ﻭﻩ ﻧﮑﺘﻪ ‪ Ｂ‬ﺟﺲ ﮐﺔ ﺭﺍﺳﺘﺔ ﻭﻩ ﻧﻮﺟﻮﺍﻧﻮﺃ ﮐﯽ ﻋﻘﻠﻮﺃ ﻣ‪Ｓ‬‬
‫ﺍﺗﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ﺍﺳﺔ ﺷﺮګﻌﺖ ﺍﻭﺭ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻧﻈﺮﻭﺍﺳﺘﺪﻻﻝ ﮐﺔ ﻗﻮﺍﻋﺪ‬
‫ﮐﺎ ﻋﻠﻢ ‪Ｌ‬ﯽ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﺎﺍﻭﺭ ﺍﺱ ﮐﯽ ﻓﻄﺮﺕ ﺻﻮﻓ‪，‬ﻪ ﮐﯽ ﺑﺔ ﻋﻘﻠﯽ ﮐﻮ ﺗﺴﻠ‪，‬ﻢ ‪Ｌ‬ﯽ ﻧﻬ‪Ｓ‬‬
‫ﮐﺮﭘﺎﺗﯽ ﺧﺎﺹ ﮐﺮ ﺟﺐ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺟ‪％‬ﻮ！ﺔ ﺩﻋﻮګﺪﺍﺭ ﺍﻥ ﮐﺔ ﺳﺎﻣﻨﺔ ﭼﻨﺪ ﺩﺭﺳﺖ‬
‫ﺗﻌﻠ‪，‬ﻤﺎﺕ ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﻣﺜ‪ ً＋‬ﺍﺟﺘﻬﺎﺩ ﻭﻫﯽ ﮐﺮﺳﮑﺘﺎ ‪ Ｂ‬ﺟﻮ ﺍﺱ ﮐﺎ ﺍ‪ Ｈ‬ﻫﻮ ﺍﺱ ﺳﺔ ﺍﻥ‬
‫ﮐﯽ ﻣﺮﺍﺩ ﺍﭘﻨﺔ ﺑﺆﺓ ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﮐﻪ ﮐﻔﺮ ﻭﺑﺪﻋﺖ ﮐﺔ ﺍﻟﻔﺎﻅ ﮐﻮ ﻋﺎﻡ ﺍﺳﺘﻌﻤﺎﻝ‬
‫ﮐﺮ_ ﺳﺔ ﺑﭽﻨﺎ ﭼﺎﻫ‪，‬ﺌﺔ ﺍﻟﺒﺘﻪ ﺟﺐ ﺍﻥ ﮐﺔ ﺑﺆﺓ ﺍﭘﻨﺔ ﺳﺔ ﺍﻓﻀﻞ ﻭﺑﺮﺗﺮ ﻋﻠﻤﺎءﺍﺳ‪＋‬ﻡ ﭘﺮ‬
‫ﺍﻥ ﮐﺎ ﺍﻃ‪＋‬ﻕ ﮐﺮګﺄ ﭘ‪％‬ﺮ ﺍګﺴﺎ ﮐ‪，‬ﺎ ﺟﺎﺳﮑﺘﺎ ‪ Ｂ‬۔‬

‫ﺁﺧﺮﯼ ﺑﺎﺕ‬
‫ﻣﻮﻟﻒ ﮐﺎ ﮐ‪＋‬ﻡ ﺍﺱ ﮐﺘﺎﺏ ﮐﯽ ﺗﺎﻟ‪，‬ﻒ ﺳﺔ ګﻪ ﻣﻘﺼﺪ ﻧﻬ‪ Ｓ‬ﮐﻪ ﺑﻌﺾ ﺍﺷﺨﺎﺹ ګﺎ ﻧﺎﻣﻮﺃ‬
‫ﮐﺔ ﺧ‪＋‬ﻑ ﺍګﮏ ﻣﺤﺎﺫ ﻗﺎﺋﻢ ﮐ‪，‬ﺎ ﺟﺎﺋﺔ ﺍﮔﺮﭼﻪ ﺑﻌﺾ ﻣﻘﺎﻣﺎﺕ ﭘﺮ ﻓﮑﺮ ﻭﻧﻈﺮ ﮐﺔ ﺍﺧﺘ‪＋‬ﻑ‬
‫ﮐﯽ ﺑﻨﺎءﭘﺮ ﺍګﺴﺎ ﻣﺤﺴﻮﺱ ﻫﻮﮔﺎ ﭘ‪％‬ﺮ ‪Ｌ‬ﯽ ﺍﺱ ﮐﺘﺎﺏ ﮐﺎ ﺑﻨ‪，‬ﺎﺩﯼ ﻣﻘﺼﺪ ګﻬﯽ ‪ Ｂ‬ﮐﻪ ﺍﺱ‬
‫ﻓﺮﻗﺔ ﮐﺔ ﺍﻧﺤﺮﺍﻓﺎﺕ ﮐﺎ ﭘﺮﺩﻩ ﭼﺎﮎ ﮐ‪，‬ﺎ ﺟﺎﺋﺔ ﺟﻮ ﻧﻮﺍﺟﻮﺍﻧﺎﻥ ﺍﻣﺖ ﮐﯽ ﻋﻘﻞ ﮐﻮ ﮐ‪％‬ﻠﻮﻧﺎ‬
‫ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻧﻬ‪ Ｓ‬ﺍﻥ ﮐﺔ ﺣﻘ‪，‬ﻘﯽ ﻧﺼﺐ ﺍﻟﻌ‪，‬ﻦ ﺟﻮ ﺍﺱ ﺍﻣﺖ ﮐﺎ ﺍﻋﺰﺍﺯ ‪ Ｂ‬ﺳﺔ‬
‫ﺩﻭﺭ ﮐﺮﻧﺎ ﭼﺎﻫﺘﺔ ﻫ‪ Ｓ‬ګﻌﻨﯽ ګﻪ ﮐﻪ ﺳ‪，‬ﺎﺳﺖ ﻭﺍﻗﺘﺼﺎﺩګﺎﺕ ﺍﻭﺭ ﺍﺟﺘﻤﺎﻋ‪，‬ﺖ ﻭﻗﻮﺍﻧ‪，‬ﻦ ﺍﻭﺭ‬
‫ﻋﺮﻑ ﻭﺭﺳﻢ ﺭﻭﺍﺝ ﻣ‪ Ｓ‬ﻏﺮﺽ ‪ Ｃ‬ﺍﻣﺮ ﻣ‪ Ｓ‬ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﯽٰ ﮐﺔ ﺣﮑﻢ ﮐﯽ ﻃﺮﻑ‬
‫ﺭﺟﻮﻉ ﮐ‪，‬ﺎ ﺟﺎﺋﺔ ۔ﺍﻭﺭ ﺍﺳ‪＋‬ﻣﯽ ﻧﻘﺸﺔ ﺍﻭﺭ ﻣﻮﺟﻮﺩﻩ ﺟﻤﺎﻋﺘﻮﺃ ﺳﺔ ﺗﻌﺎﺭﻑ ﻫﻮﺟﺎﺋﺔ ﺍﻭﺭ‬
‫ﺟﻮﻟﻮﮒ ﺧﻮﺩ ﮐﻮ” ﺳﻠﻔﯽ “ﺑﺎﻭﺭ ﮐﺮﺍﺗﺔ ﻫ‪ Ｓ‬ﺍﻥ ﮐﯽ ﺩﺭﺳﺖ ﻧﺸﺎﻥ ﺩﻫﯽ ﻫﻮﺟﺎﺋﺔ ﺍﻭﺭ ﺍﻥ‬
‫ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﺔ ﺑﺠﺎﺋﺔ ﺟﻮ ﺍﺻﻞ ﻭﻓﺎﺩﺍﺭ ﻫ‪ Ｓ‬ﻭﻩ ﻣﻌﻠﻮﻡ ﻫﻮﺟﺎﺋ‪ Ｓ‬ﺍﻥ ﺍﻏﺮﺍﺽ‬
‫ﻭﻣﻘﺎﺻﺪﮐﺔ ﭘ‪，‬ﺶ ﻧﻈﺮ ﻣﻮﻟﻒ _ ﺁﺋﻨﺪﻩ ﻓﺼﻞ ﻣ‪ Ｓ‬ﮐﻞ ﺁ！‪ ＃‬ﺟﻤﺎﻋﺘﻮﺃ ﮐﯽ ﺗﻘﺴ‪，‬ﻢ ﮐﯽ‬
‫‪Ｂ‬۔‬
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‫ﺍﺱ ﺗﻘﺴ‪，‬ﻢ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﻣﻨﺪﺭﺟﻪ ﺫګﻞ ﻧﮑﺎﺕ ﺳﺔ ﻣﺘﻌﻠﻖ ‪ Ｃ‬ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺨﺼﻮﺹ‬

‫ﻧﻈﺮګﺎﺕ ﻫ‪ Ｓ‬ﻭﻩ ﻧﮑﺎﺕ ﻣﻨﺪﺭﺟﻪ ﺫګﻞ ﻫ‪:Ｓ‬‬
‫ﻭﻩ ﺣﮑﻮﻣﺘ‪ Ｓ‬ﺟﻦ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﺷﺮګﻌﺖ ﻣﺨﺎﻟﻒ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﻫ‪Ｓ‬۔‬ ‫ ‬
‫ﺍﻥ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﺔ ﻣﺎﺗﺤﺖ ﺟﻤﻬﻮﺭﯼ ﺍﻭﺭ ﻣﺸﺘﺮﮎ ﺳ‪，‬ﺎﺳﯽ ﺍﻭ ﺭﭘﺎﺭﻟ‪，‬ﻤﺎ ﺯﻧﺪﮔﯽ‬ ‫
‬
‫ﮐﯽ ﺷﺮﻋﯽ ﺣ‪，‬ﺜ‪，‬ﺖ۔‬
‫ﺍﺟﺘﻬﺎﺩ ‪ ،‬ﺗﻘﻠ‪，‬ﺪ ﺍﻭ ﺭﺍﻥ ﮐﯽ ﺗﻌﺮګﻔﺎﺕ ﮐﺎ ﻣﺴﺌﻠﻪ ۔‬ ‫‬
‫ﺳ‪，‬ﺪ ﻗﻄﺐ ﺷﻬ‪，‬ﺪ‪‬ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺗﺼﻨ‪，‬ﻔﺎﺕ۔‬ ‫‬
‫ﻣﻮﻟﻒ _ ﺍﻥ ﺍﻣﻮﺭ ﺳﺔ ﻣﺘﻌﻠﻖ ‪ Ｃ‬ﺟﻤﺎﻋﺖ ﮐﺔ ﻧﻈﺮګﺎﺕ ﮐﻮ ﺣﺘﯽ ﺍﻻﻣﮑﺎﻥ ﻭﺍﺿﺢ ﮐ‪，‬ﺎ‬
‫‪) Ｂ‬ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﺍﻥ ﻣﺨﺘﻠﻒ ﺟﻤﺎﻋﺘﻮﺃ ﮐﺔ ‪ Ｃ‬ﻧﻈﺮګﺔ ﮐﯽ ﺍﻟﮓ ﺳﺔ ﺩﻟ‪，‬ﻞ ﻧﻬ‪ Ｓ‬ﭘ‪，‬ﺶ ﮐﯽ‬
‫ﮔﺌﯽ ﺟﺒﮑﻪ ﮐﭽ‪ ＃‬ﻭﺟﻮ＠ﺕ ﻫ‪ Ｓ‬ﺍګﮏ ﻭﺟﻪ ګﻪ ‪ Ｂ‬ﮐﻪ ﺍﺳ‪＋‬ﻣﯽ ﺩﻧ‪，‬ﺎ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺔ ﻣ‪＋，‬ﻧﺎﺕ‬
‫ﻋﺎﻡ ﻫ‪ Ｓ‬ﺍﻟﺒﺘﻪ ﮐﺴﯽ ﺍﻭﺭ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ګﻪ ﭼ‪，‬ﺰ ‪Ｌ‬ﯽ ﺗﻔﺼ‪，‬ﻞ ﺳﺔ ﻣﻞ ﺟﺎﺋﺔ ﮔﯽ ﺍﻥ‬
‫ﺷﺎءﺍﷲ(ګﻪ ﺑﺎﺕ ﺑﺘﺎﻧﺎ ﺿﺮﻭﺭﯼ ‪ Ｂ‬ﮐﻪ ﮐﭽ‪ ＃‬ﻟﻮﮒ ﺟﻦ ﮐﺎ ﻧﻈﺮګﻪ ﺳﺐ ﺳﺔ ﺍﻟﮓ ‪ Ｂ‬ﻭﻩ‬
‫ﺑﺴﺎ ﺍﻭﻗﺎﺕ ﺍﭘﻨﺔ ﻧﻈﺮګﺔ ﮐﺔ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﺍﻥ ﺟﻤﺎﻋﺘﻮﺃ ﻣ‪ Ｓ‬ﺳﺔ ﮐﺴﯽ ﺍګﮏ ﻣ‪ Ｓ‬ﺍﺯ‬
‫ﺧﻮﺩ ﺷﺎﻣﻞ ﻫﻮﺟﺎﺋ‪ Ｓ‬ﺣﺎﻻﻧﮑﻪ ﺍﻥ ﮐﺔ ﻟﺌﺔ ﺍﮔﺮ ﺍﻟﮓ ﺗﻘﺴ‪，‬ﻢ ﮐﯽ ﺿﺮﻭﺭﺕ ‪ Ｂ‬ﺗﻮ ﺍﺱ‬
‫ﮐﻮﺗﺎﻫﯽ ﭘﺮ ﻣﻌﺬﺭﺕ ﺧﻮﺍﻩ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﷲ ﺳﺔ ﺁﺳﺎ ﮐﺔ ﻃﺎﻟﺐ ﻫ‪ Ｓ‬ﻧ‪，‬ﺖ ﺑﻬﺮﺣﺎﻝ‬
‫ﺍﺣﻘﺎﻕ ﺣﻖ ﺍﻭﺭﺍﺑﻄﺎﻝ ﺑﺎﻃﻞ ﮐﯽ ﻫﯽ ‪Ｂ‬۔‬
‫ګﻪ ‪Ｌ‬ﯽ ﻭﺍﺿﺢ ﺭ‪ Ｂ‬ﮐﻪ ﺍﺱ ﺗﻘﺴ‪，‬ﻢ ﮐﺎ ﻣﻘﺼﺪ ګﻪ ﻧﻬ‪ Ｂ Ｓ‬ﮐﻪ ﺍﺱ ﮐﺔ ﺩﺍﺋﺮﺓ ﺳﺔ ﮐﺴﯽ‬
‫‪Ｌ‬ﯽ ﺻﻮﺭﺕ ﻣ‪ Ｓ‬ﺑﺎ‪ Ｃ‬ﻧﻬ‪ Ｓ‬ﻧﮑ‪＋‬ﺟﺎﺳﮑﺘﺎ ۔‬
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‫ﺩﻭﺳﺮﯼ ﻓﺼﻞ‬

‫ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﺍﻭﺭ ﺳﻠﻒ ﺻﺎﻟﺤ‪，‬ﻦ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ‬

‫ﺟﻤﺎﻋﺘﻮﺃ ﮐﯽ ﺗﻌﺮګﻒ‬
‫ﺍﺱ ﻓﺼﻞ ﻣ‪ Ｓ‬ﻣﻮﻟﻒ _ ﺍﻥ ﺟﻤﺎﻋﺘﻮﺃ ﮐﻮ ﻣﻘﺪﻡ ﺫﮐﺮ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺟﻮ ﺑﻘﻮﻝ ﺧﻮﺩ ﺳﻠﻔ‪，‬ﺖ ګﺎ‬
‫ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﯽ ﻃﺮﻑ ﻋﺎﻡ ﻣﻌﻨﯽ ﮐﺔ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﻣﻨﺴﻮﺏ ﻫ‪ Ｓ‬ﻣﻮﻟﻒ ﮐﺎ ﻣﻘﺼﺪ ګﻪ ﻧﻬ‪Ｓ‬‬
‫ﮐﻪ ﺍﺱ ﺑﺤﺚ ﻣ‪ Ｓ‬ﻣﺬﮐﻮﺭ ﭼﻨﺪ ﺷﺨﺼ‪，‬ﺎﺕ ﮐﯽ ﺫﺍﺗﯽ ﺗﻔﺼ‪＋，‬ﺕ ﺫﮐﺮ ﮐﯽ ﺟﺎﺋ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ‬
‫ﻭﻩ ﻟﻮﮔﻮﺃ ﻣ‪ Ｓ‬ﺍﭘﻨﺔ ﻓﻀﻞ ګﺎ ﺑﻌﺾ ﺍﻭﻗﺎﺕ ﺍﭘﻨﯽ ﮐﺴﯽ ﻏﻠﻄﯽ ﮐﯽ ﺑﻨﺎءﭘﺮ ﻣﺸﻬﻮﺭ‬
‫ﻭﻣﻌﺮﻭﻑ ﻫ‪ Ｓ‬ﺑﻬﺮﺣﺎﻝ ‪ Ａ‬ﺳﺐ ﻫﯽ ﺑﺸﺮ ﻫ‪ Ｓ‬ﻏﻠﻄﯽ ﮐﺮﺗﺔ ‪Ｌ‬ﯽ ﺍﻭﺭﻧﻬ‪Ｌ Ｓ‬ﯽ ۔‬

‫ ﺍﻟﺠﺎﻣ‪，‬ﻪ ﺍﻟﻤﺪﺧﻠ‪，‬ﻪ‬
‫ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﺳﺮﺑﺮﺍﻩ ﻣﺤﻤﺪ ﺑﻦ ﺭﺑ‪，‬ﻊ ﺍﻟﻤﺪﺧﻠﯽ ﺍﻟ‪，‬ﻤﻨﯽ )ﺑﻬﺖ ﺳﺔ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ _‬
‫ﺍﺱ ﮐﺔ ﻋﻘﺎﺋﺪ ﻭ ﺍﺧ‪＋‬ﻕ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﻧﺤﺮﺍﻓﺎﺕ ﮐﻮ ﺑ‪，‬ﺎﻥ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺧﺎﺹ ﮐﺮ ﺟﺮﺡ ﻭﺗﻌﺪګﻞ‬
‫ﺳﺔ ﻣﺘﻌﻠﻖ ﺣﻘﺎﺋﻖ ﺳﺔ ﭼﺸﻢ ﭘﻮﺷﯽ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺟﻮ ‪Ｌ Ａ‬ﯽ ﺁﮔﺔ ﭼﻞ ﮐﺮ ﺑ‪，‬ﺎﻥ ﮐﺮګﺄ‬
‫ﮔﺔ ﺍﺱ _ ﺍﭘﻨﯽ ﺍګﮏ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﺳ‪，‬ﺪ ﻗﻄﺐ‪‬ﮐﺔ ﻣﺘﻌﻠﻖ ﻣﺒﻐﻀﺎﻧﻪ ﺍﻭﺭ ﻣﮑﺮﻭﻩ‬
‫ﺍﻧﺪﺍﺯ ﺍﺧﺘ‪，‬ﺎﺭ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺟﻮ ﺍګﺴﺎ ﻣﺮګﺾ ﻧﻔﺲ ﻫﯽ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﺳﮑﺘﺎ ‪ Ｂ‬ﺟﺲ ﮐﺎ ﺳ‪，‬ﻨﻪ ﺍﭘﻨﺔ‬
‫ﺳﺔ ﺍﻓﻀﻞ ﻭﺑﺮﺗﺮ ﻋﻠﻤﺎءﮐﺔ ﻣﺘﻌﻠﻖ ﺑﻐﺾ ﻭﻋﻨﺎﺩ ﺳﺔ ‪Ｌ‬ﺮﺍﻫﻮﺷ‪，‬ﺦ ﺍﻣﺎﻡ ﺑﮑﺮ ﺍﺑﻮﺯګﺪ ﺍﺱ‬
‫ﭘﺮ ﺭﺩّ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﻓﺮﻣﺎﺗﺔ ﻫ‪:Ｓ‬ﺟﺐ ﻣ‪ _ Ｓ‬ﺍﺱ ﮐﯽ ﮐﺘﺎﺏ ﮐﯽ ﻓﻬﺮﺳﺖ ﮐﺎ ﻣﻄﺎﻟﻌﻪ‬
‫ﮐ‪，‬ﺎ ﺗﻮ ﻭ＠ﺃ ﺳ‪，‬ﺪ ﻗﻄﺐ ﺳﺔ ﻣﺘﻌﻠﻖ ﺑﻬﺖ ﺳﺔ ﻋﻨﻮﺍﻧﺎﺕ ﻗﺎﺋﻢ ﮐﺌﺔ ﮔﺌﺔ ﺗ‪％‬ﺔ ﻣﺜ‪ :ً＋‬ﮐﻔﺮ‬
‫ﻭﺍﻟﺤﺎﺩ ﺍﻭﺭ ﺯﻧﺪﻗﻪ ﮐﺔ ﺍﺻﻮﻝ‪ ،‬ﻭﺣﺪﺕ ﺍﻟﻮﺟﻮﺩ ﮐﺎﺍﺛﺒﺎﺕ ‪،‬ﺧﻠﻖ ﻗﺮﺁﻥ ﮐﺎ ﺍﺛﺒﺎﺕ۔ﻏ‪，‬ﺮ ﺍﷲ‬
‫ﮐﺔ ﻟﺌﺔ ﺷﺮګﻌﺖ ﺳﺎﺯﯼ ﺟﺎﺋﺰ ‪، Ｂ‬ﺍﷲ ﺗﻌﺎﻟﯽٰ ﮐﯽ ﺻﻔﺎﺕ ﮐﯽ ﺗﻌﻈ‪，‬ﻢ ﻣ‪ Ｓ‬ﺍﺱ )ﺳ‪，‬ﺪ‬
‫ﻗﻄﺐ ﺷﻬ‪，‬ﺪ‪(‬ﮐﺎﻏﻠﻮ ﺳﺔ ﮐﺎﻡ ﻟ‪，‬ﻨﺎ‪،‬ﺍﺣﺎﺩګﺚ ﻣﺘﻮﺍﺗﺮﻩ ﻧﺎﻗﺎﺑﻞ ﻗﺒﻮﻝ ﻫ‪، Ｓ‬ﻋﻘ‪，‬ﺪﺓ ﮐﺔ‬
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‫ﺑﻌﺾ ګﻘ‪，‬ﻨﯽ ﺍﻣﻮﺭ ﻣ‪ Ｓ‬ﺍﺱ ﮐﺎ ﺷﮏ ﮐﺮﻧﺎ ‪،‬ﺍﺱ ﮐﺎ ﺟﻤﺎﻋﺘﻮﺃ ﮐﻮ ﮐﺎﻓﺮ ﻗﺮﺍﺭﺩګﻨﺎ‪....‬ﺍګﺴﺔ‬

‫ﻫﯽ ﺩګﮕﺮ ﻋﻨﻮﺍﻧﺎﺕ ﺟﻨﻬ‪ Ｓ‬ﭘﺆځ ﺳﻦ ﮐﺮ ﻣﻮﻣﻨﻮﺃ ﮐﺔ ﺟﺴﻢ ﮐﺎﻧﭙﻨﺔ ﻟﮕ‪.... Ｓ‬ﻋﺎ‪ Ｐ‬ﻣ‪Ｓ‬‬
‫ﭘ‪，％‬ﻠﺔ ﻫﻮﺋﺔ ﺍﻥ ﻋﻠﻤﺎﺋﺔ ﺍﺳ‪＋‬ﻡ ﭘﺮ ﻣﺠ‪％‬ﺔ ﺍﻓﺴﻮﺱ ‪ Ｂ‬ﺟﻨﻬﻮﺃ _ ﺍﺱ ﺗﺒﺎﻩ ﮐﻦ ﮐﺘﺎﺏ ﮐﺎ‬
‫ﻧﻮ！ﺲ ﻧﻬ‪ Ｓ‬ﻟ‪，‬ﺎ ‪....‬ﺍﺱ ﻣﺬﻣﻮﻡ ﺟﺴﺎﺭﺕ ﺍﻭﺭﺍﻃﺮﺍﻑ ﻋﺎ‪ Ｐ‬ﻣ‪ Ｓ‬ﺳﻮﺭﺝ ﮐﯽ ﺭﻭﺷﻨﯽ ﮐﯽ‬
‫ﻃﺮﺡ ﭘ‪，％‬ﻠﯽ ﻫﻮﺋﯽ ﺍﻥ )ﺳ‪，‬ﺪ ﻗﻄﺐ(ﮐﯽ ﮐﺘﺐ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﮐ‪，‬ﺎ ﺗﻌﻠﻖ ﻣﻤﮑﻦ ‪ Ｂ‬ﺟﺐ ﻋﻮﺍﻡ‬
‫ﺍﻟﻨﺎﺱ ﺍﻥ ﺳﺔ ﻣﺴﺘﻔ‪，‬ﺪ ﻫﻮﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﺣﺘﯽ ﮐﻪ ﺧﻮﺩ ﺁﭖ )ﻣﺤﻤﺪ ﺭﺑ‪，‬ﻊ ﺍﻟﻤﺪﺧﻠﯽ(‪Ｌ‬ﯽ ﺍﭘﻨﯽ‬
‫ﺑﻌﺾ ﺗﺤﺮګﺮﻭﺃ ﻣ‪ Ｓ‬ﺟﺐ ﺁﭖ _ ﺍﭘﻨﺔ ﻋﻨﻮﺍﻥ ﺍﻭﺭ ﻣﻮﺿﻮﻉ ﻣ‪ Ｓ‬ﻣﻄﺎﺑﻘﺖ ﭘ‪，‬ﺪﺍﮐﺮ_‬
‫ﮐﺔ ﻟﺌﺔ ﺍﻥ ﮐﯽ ﮐﺘﺐ ﮐﻮ ﺍ！‪％‬ﺎګﺎﺗﻮګﻪ ﻣﺤﺴﻮﺱ ﮐﺮﻟ‪，‬ﺎ ﮐﻪ ګﻪ ﺗﻮ ﺁﭖ ﮐﯽ ﺗﮑﺬګﺐ ﮐﺮﺗﯽ‬
‫ﻫ‪ Ｓ‬ﺑﺎﻵﺧﺮ ﺻﺮﻑ ﻣﺸﺘﻌﻞ ﻋﻨﺎﻭګﻦ ﭘﺮ ﻫﯽ ﺍﮐﺘﻔﺎءﮐ‪，‬ﺎ ﺟﻮ ﺳ‪，‬ﺪ ﻗﻄﺐ‪‬ﮐﯽ ﺷﺎﻥ ﻣ‪Ｓ‬‬
‫ﻋﺎﺩﯼ ﮔﺴﺘﺎﺥ ﻗﺎﺭﯼ ﮐﻮ ﻣﺰګﺪ ﺟﺬﺑﺎﺗﯽ ﮐﺮﺩګﺄ۔ﻣ‪ Ｓ‬ﺍﭘﻨﺔ ﻟﺌﺔ ﺍﻭﺭ ﺗﻤﻬﺎﺭﺓ ﻟﺌﺔ ﺍﻭﺭ‪Ｃ‬‬
‫ﻣﺴﻠﻤﺎﻥ ﮐﺔ ﻟﺌﺔ ﺍﺱ ﮔﻨﺎﻩ ﻭﺣﺮﺝ ﮐﻮ ﻧﺎﭘﺴﻨﺪ ﮐﺮﺗﺎ ﻫﻮﺃ ګﻪ ﺑﻐﺾ ﻭﻋﻨﺎﺩ ﻧ‪，‬ﮑ‪，‬ﻮﺃ ﮐﻮ ﺍﺱ‬
‫ﺷﺨﺺ ﮐﺔ ﮐ‪％‬ﺎﺗﺔ ﻣ‪ Ｓ‬ﻣﻨﺘﻘﻞ ﮐﺮﺩګﺘﺔ ﻫ‪ Ｓ‬ﺟﺲ ﺳﺔ ګﻪ ﺑﻐﺾ ﻭﻋﻨﺎﺩ ﺭﮐ‪％‬ﺎﺟﺎﺋﺔ۔ﻣ‪Ｓ‬‬
‫_ ګﻪ ﮐﺘﺎﺏ ﭘﺆ‪＄‬ﯽ ﺗﻮ ﺍﺳﺔ ﻋﻠﻤﯽ ﺍﺻﻮﻟﯽ ﻣﺒﺎﺣﺚ ‪،‬ﻋﻠﻤﯽ ﻣ‪，‬ﺪﺍﻧﻮﺃ ‪،‬ﺗﻨﻘ‪，‬ﺪ ﮐﺔ ﺩﺭﺳﺖ‬
‫ﻣﻨﻬﺞ‪ ،‬ﻋﻠﻤﯽ ﺍﻭﺭ ﺣﻮﺍﻟﻪ ﻧﻘﻞ ﮐﺮ_ ﮐﯽ ﺩګﺎﻧﺖ ﺍﻭﺭ ﻗﺒﻮﻝ ﺣﻖ ﺳﺔ ﻣﺤﺮﻭﻡ ﭘﺎګﺎ ﺍﻭﺭ‬
‫ﺍﻧﺪﺍﺯ ﺑ‪，‬ﺎﻥ ﻭﺍﺧﺘ‪＋‬ﻑ ﺍﻭﺭﻋﻤﺪﻩ ﺍﺳﻠﻮﺏ ﺍﺱ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﺑﻬﺖ ﻫﯽ ﮐﻢ ‪ Ｂ‬ﺍﺱ ﮐﯽ ﺩﻟ‪，‬ﻞ‬
‫ګﻪ ‪) Ｂ‬ﭘ‪％‬ﺮ ﺗﻔﺼ‪，‬ﻞ ﺫﮐﺮﮐﺮ_ ﮐﺔ ﺑﻌﺪ ﻟﮑ‪％‬ﺘﺔ ﻫ‪( Ｓ‬ﻣ‪ Ｓ‬ﮐﻬﺘﺎ ﻫﻮﺃ‪:‬ﺍﺓ ﻣﺤﺒﻮﺏ ﺁﭖ _‬
‫ﺳ‪，‬ﺪ‪‬ﺗﻌﺎﻟﯽٰ ﮐﺔ ﻓ‪，‬ﺼﻠﻪ ﺟﺎﺕ ﮐﻮ ﭼ‪％‬ﭙﺎ_ ﮐﯽ ﻧﺎﮐﺎﻡ ﮐﻮﺷﺶ ﮐﯽ ‪ Ｂ‬ﺟﻮ ﺗﻮﺣ‪，‬ﺪ ﮐﺔ‬
‫ﺍﺛﺮﺍﺕ ‪،‬ﺗﻘﺎﺿﻮﺃ ﺍﻭﺭ ﻟﻮﺍﺯﻣﺎﺕ ﺳﺔ ﻣﺘﻌﻠﻖ ﻫ‪ Ｓ‬ﺟﻦ ﮐﯽ ﺭﻭﺷﻦ ﮐﺮﻧ‪ Ｓ‬ﺍﻥ ﮐﯽ ﺯﻧﺪﮔﯽ‬
‫ﻣ‪ Ｓ‬ﻫﯽ ﺩګﮑ‪％‬ﯽ ﺟﺎﺗﯽ ﺭﻫﯽ ﻫ‪ Ｓ‬ﺁﭖ ﮐﯽ ﺳﺎﺭﯼ ﮔﻔﺘﮕﻮ ﺍګﮏ ﻫﯽ ﺟﻤﻠﺔ ﺳﺔ ﺭﺩّ‬
‫ﻫﻮﺟﺎﺗﯽ ‪ Ｂ‬ﻭﻩ ګﻪ ﮐﻪ ﺣﮑﻮﻣﺖ ﺍﻭﺭ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﻣ‪ Ｓ‬ﺍﷲ ﮐﯽ ﺗﻮﺣ‪，‬ﺪ ﮐﻠﻤﻪ ﺗﻮﺣ‪，‬ﺪ ﮐﺔ‬
‫ﺗﻘﺎﺿﻮﺃ ﻣ‪ Ｓ‬ﺳﺔ ﺍګﮏ ‪ Ｂ‬ﺍﻭﺭ ﺳ‪，‬ﺪ‪ _‬ﺟﺐ ګﻪ ﺩګﮑ‪％‬ﺎﮐﻪ ﮐﺲ ﻗﺪﺭ ﺁﺯﺍﺩﯼ ﺳﺔ‬
‫ﺍﷲ ﮐﺔ ﺣﮑﻢ ﺍﻭﺭ ﻗﺎﻧﻮﻥ ﮐﻮ ﺭﻭﻧﺪﮐﺮ ﺍﺱ ﮐﺔ ﺑﺪﻟﺔ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﻻﺋﺔ ﺟﺎﺭ‪ Ｂ‬ﻫ‪Ｓ‬‬
‫ﺗﻮﺍﻧﻬﻮﺃ _ ﺗﻮﺣ‪，‬ﺪ ﮐﯽ ﺍﺱ ﻧﻮﻉ ﮐﻮ ﺍﭘﻨﯽ ﺗﻤﺎﻡ ﺗﺮ ﺳﺮﮔﺮﻣ‪，‬ﻮﺃ ﮐﺎ ﻣﺰﮐﺰ ﺑﻨﺎﻟ‪，‬ﺎ ﺍﻭﺭ‬
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‫ﺑ‪＋‬ﺷﺒﻪ ‪1342‬ځ ﺳﺔ ﻗﺒﻞ ﺟﺐ ﺳﺔ ﺍﻣﺖ ﺍﭘﻨﺔ ﻃﻮګﻞ ﺩﻭﺭﺍﻧ‪，‬ﺔ ﻣ‪ Ｓ‬ﺍﺱ ﺣﻘ‪，‬ﻘﺖ ﺳﺔ‬
‫ﺁﮔﺎﻩ ﻫﻮﺋﯽ ‪ Ｂ‬ګﻪ ﺍګﮏ ﻋﻈ‪，‬ﻢ ﺟﺮﺍءﺕ ‪ Ｂ‬۔‬

‫ﺍﺱ ﮐﺘﺎﺏ ﮐﺔ ﻣﺘﻌﻠﻖ ﻣ‪，‬ﺮﺓ ﺗﺎﺛﺮﺍﺕ‬

‫ګﻪ ﺩﺭﺝ ﺫګﻞ ﻫ‪Ｓ‬‬
‫ګﻪ ﮐﺘﺎﺏ ‪161‬ﺻﻔﺤﺎﺕ ﮐﺔ ﻣﺨﻄﻮﻃﺔ ﭘﺮ ﻣﺸﺘﻤﻞ ‪ Ｂ‬ﺟﺲ ﮐﺔ ﺧﻄﻮﻁ ﻣﺨﺘﻠﻒ‬ ‫ ‬
‫ﻫ‪ Ｓ‬ﺍګﮏ ＠ﺗ‪ ＃‬ﮐﺔ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ﻣ‪，‬ﺮﺓ ﺍﻧﺪﺍﺯﺓ ﮐﺔ ﻣﻄﺎﺑﻖ ﺍګﮏ ﺻﻔﺤﻪ ‪Ｌ‬ﯽ ﺁﭖ ﮐﺔ ＠ﺗ‪＃‬‬
‫ﮐﺎﻟﮑ‪％‬ﺎ ﻫﻮﺍ ﻧﻬ‪ Ｂ Ｓ‬ګﻪ ﺍﻭﺭ ﺑﺎﺕ ‪ Ｂ‬ﮐﻪ ﺁﭖ ﮐﺎ ﺭﺳﻢ ﺍﻟﺨﻂ ﺍﻟﮓ ﻫﻮ ګﺎ ﻣ‪ Ｓ‬ﻧﻪ ﺟﺎﻥ‬
‫ﺳﮑﺎ ﻫﻮﺃ ګﺎ ګﻪ ﺁﭖ ﮐﯽ ﻣﺎﺗﺤﺘﯽ ﻣ‪ Ｓ‬ﻃ‪＋‬ﺏ _ ﺳ‪，‬ﺪ ﻗﻄﺐ‪‬ﮐﯽ ﮐﺘﺎﺑ‪ Ｓ‬ﮐ‪％‬ﻨﮕﺎﻝ‬
‫ﮐﺮ ﺟﻮ ﻣ‪＋‬ﺍﺳﺔ ﺟﻤﻊ ﮐﺮﺩګﺎ ګﺎ ﺧﻮﺩ ﺁﭖ _ ﺍﺳﺔ ﺍﻥ ﺳﺔ ﺍﻣ‪＋‬ءﮐﺮﻭﺍګﺎ‪ Ｂ‬ﻟﻬٰﺬﺍ ﻣ‪Ｓ‬‬
‫ﺍﺳﺔ ﺁﭖ ﮐﯽ ﺗﺎﻟ‪，‬ﻒ ﻧﻬ‪ Ｓ‬ﺳﻤﺠ‪％‬ﺘﺎ ﺗ‪％‬ﺎ ﻣﮕﺮﺟﺐ ﺍﺱ ﮐﺔ ！ﺎﺋ＂ﻞ ﭘﺮ ﺁﭖ _ ﺍﭘﻨﺎ ﻧﺎﻡ ﻟﮑ‪＃‬‬
‫ﺩګﺎ ﭘ‪％‬ﺮ ﻣ‪ Ｓ‬ﺍﺱ ﮐﺘﺎﺏ ﮐﻮ ﺁﭖ ﮐﯽ ﻣﻌﺰﺯ ﺷﺨﺼ‪，‬ﺖ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﮐﺮ_ ﻣ‪Ｓ‬‬
‫ﺣﻖ ﺑﺠﺎﻧﺐ ﻫﻮﺃ ۔‬
‫ﺭﺳﻢ ﺍﻟﺨﻂ ﮐﺔ ﺍﺧﺘ‪＋‬ﻑ ﮐﺔ ﺑﺎﻭﺟﻮﺩ ﮐﺘﺎﺏ ﺷﺮﻭﻉ ﺳﺔ ﺁﺧﺮ ﺗﮏ ﺍګﮏ ﻫﯽ‬ ‫
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‫ﺍﻧﺪﺍﺯ ﻭﺍﺳﻠﻮﺏ ﭘﺮ ‪ Ｂ‬ګﻌﻨﯽ ﺍﺷﺘﻌﺎﻝ ﺍﻧﮕ‪，‬ﺰﯼ ﺍﻭﺭ ﺑﺴﺎ ﺍﻭﻗﺎﺕ ﺍﭼﺎﻧﮏ ﻣﻮﺿﻮﻉ ﺑﺪﻝ‬
‫ﺟﺎﺗﺎ ‪ Ｂ‬ﺟﺲ ﮐﯽ ﻭﺟﻪ ﺳﺔ ﻣﺘﻦ ﻣ‪ Ｓ‬ﺑﺆﯼ ﻏﻠﻄ‪，‬ﺎﺃ ﭘ‪，‬ﺪﺍ ﻫﻮﮔﺌﯽ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺟﻬﺎﺃ‬
‫ﺍﺣﺘﻤﺎﻝ ﻭﺍﺷﺘﺒﺎﻩ ﻫﻮﺗﺎ ‪ Ｂ‬ﻭ＠ﺃ ﻗﻄﻌ‪，‬ﺖ ﻧﻈﺮ ﺁﺗﯽ ‪ Ｂ‬ﺟﻮ ﺟﺪﻝ ﺳﺔ ﻣﻨﺎﺳﺒﺖ ﻧﻬ‪Ｓ‬‬
‫ﺭﮐ‪％‬ﺘﯽ ﺍﻭﺭ ګﻪ ﺗﻨﻘ‪，‬ﺪ ﮐﺔ ﺩﺭﺳﺖ ﻣﻨﻬﺞ ﺍﻭﺭ ﻋﻠﻤ‪，‬ﺖ ﮐﺔ ﺧ‪＋‬ﻑ ‪ Ｂ‬۔‬
‫ﺍﻟﻔﺎﻅ ﮐﺔ ﺍﻧﺘﺨﺎﺏ ﮐﺔ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﻗﺎﺭﯼ ﺟﺐ ﺍﺱ ﮐﺘﺎﺏ ﺍﻭﺭ ﺳ‪，‬ﺪ‪‬ﮐﺔ ﺍﻧﺪﺍﺯ‬ ‫‬
‫ﺗﺤﺮګﺮ ﻣ‪ Ｓ‬ﺗﻘﺎﺑﻞ ﮐﺮﺓ ﮔﺎ ﺗﻮ ﻻﻣﺤﺎﻟﻪ ﺳ‪，‬ﺪ‪‬ﮐﻮ ﺑﻠﻨﺪ ﻣﻘﺎﻡ ﭘﺮﻓﺎﺋﺰ ﭘﺎﺋﺔ ﮔﺎ ﺍﻭﺭ ﺍﮔﺮ‬
‫‪ Ａ‬ﺍﺱ ﮐﺘﺎﺏ ﮐﻮ ﺁﭖ ﮐﯽ ﻣﻌﺰﺯ ﺷﺨﺼ‪，‬ﺖ ﮐﯽ ﺗﺤﺮګﺮ ﺳﻤﺠ‪ ＃‬ﻟ‪ Ｓ‬ﺗﺐ ‪Ｌ‬ﯽ ﺍﺱ ﮐﺎ ﺍﻧﺪﺍﺯ‬
‫ﺍﺱ ﻗﺪﺭ ﺍﺑﺘﺪﺍﺋﯽ ‪ Ｂ‬ﺟﻮ ﺩﺭﺟﻪ ﻋﺎﻟﻤ‪，‬ﻪ ﻋﺎﻟ‪，‬ﻪ ﻣ‪ Ｓ‬ﭘﺆ‪＄‬ﻨﺔ ﻭﺍﻟﺔ ﻃﺎﻟﺐ ﻋﻠﻢ ﮐﺔ ﺷﺎګﺎﻥ‬
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‫ﺷﺎﻥ ﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﺘﺎ ﺍﺩ‪ Ｋ‬ﺫﻭﻕ ﮐﺔ ﻟﺌﺔ ﮐﭽ‪ ＃‬ﺻ‪＋‬ﺣ‪，‬ﺘ‪ Ｓ‬ﻫﻮ ﭼﺎﻫﺌ‪ Ｓ‬ﺍﻭﺭ ﺑ‪＋‬ﻏﺖ‬
‫ﻭﺑ‪，‬ﺎﻥ ﭘﺮ ﻗﺪﺭﺕ ﺍﻭﺭ ﺍﻧﺪﺍﺯ ﻣ‪ Ｓ‬ﺣﺴﻦ ﻫﻮﻧﺎ ﭼﺎﻫ‪，‬ﺌﺔ ﻭﮔﺮﻧﻪ ﻗﻠﻢ ﺗﻮﺅ ﺩګﻨﺎ ﭼﺎﻫ‪，‬ﺌﺔ ۔‬
‫ﻣﺸﺘﻌﻞ ﺍﻭﺭ ﺟﺎﺭﺣﺎﻧﻪ ﺍﻧﺪﺍﺯ ﻋﻠﻤﯽ ﺍﻧﺪﺍﺯ ﺗﻨﻘ‪，‬ﺪ ﮐﺔ ﺧ‪＋‬ﻑ ‪.... Ｂ‬ﺍﺳﯽ ﻟﺌﺔ‬ ‫‬
‫ﺍﺣﺴﻦ ﺍﻧﺪﺍﺯ ﻣ‪ Ｓ‬ﺭﺩّ ﺍﺱ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﻣﻔﻘﻮﺩ ‪Ｂ‬۔‬
‫ﮐﺘﺎﺏ ﺷﺮﻭﻉ ﺳﺔ ﺁﺧﺮ ﺗﮏ ﺗﻨﮓ ﻧﻈﺮﯼ ‪،‬ﮔﻨﺪ ‪،‬ﺍﻭﺭ ﻋﺒﺎﺭﺍﺕ ﻣ‪ Ｓ‬ﮔﺎ‪ Ｐ‬ﮔﻠﻮﭺ ﭘﺮ‬ ‫ ‬
‫ﻣﺸﺘﻤﻞ ‪ Ｂ‬ﺁﺧﺮ ﺍﺱ ﮐﯽ ﮐ‪，‬ﺎ ﻭﺟﻪ ‪Ｂ‬۔‬
‫ګﻪ ﮐﺘﺎﺏ ﺍګﮏ ﺍګﺴﯽ ﺣﺰﺑ‪，‬ﺖ ﮐﻮ ﺟ‪＋‬ﺑﺨﺸﺔ ﮔﯽ ﺟﻮ ﻧﻮﺟﻮﺍﻥ ﻧﻔﻮﺱ ﻣ‪Ｓ‬‬ ‫‬
‫ﭘﺮﺍﮔﻨﺪﻩ ﺍﻓﮑﺎﺭ ﮐﻮ ﻭﺟﻮﺩ ﺑﺨﺸﺔ ﺟﺲ ﮐﺔ ﺳﺒﺐ ﻭﻩ ﮐﺒ‪％‬ﯽ ﺗﺤﺮګﻢ ﮐﺒ‪％‬ﯽ ﻧﻘﺾ ﮐﺔ‬
‫ﻓﺘﻮﺓ ﺟ‪％‬ﺎﺅګﺄ ﺍﻭﺭ ﮐﻬ‪ Ｓ‬ﮐﻪ ګﻪ ﺑﺪﻋﺖ ﻭﻩ ﺑﺪﻋﺖ ګﻪ ﮔﻤﺮﺍﻩ ﻭﻩ ﮔﻤﺮﺍﻩ ‪....‬ﺍﻭﺭ ﻭﻩ ‪Ｌ‬ﯽ‬
‫ﺩﻟ‪，‬ﻞ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺍﻭﺭ ﭘ‪％‬ﺮ ﺍﺱ ﺩ‪＄‬ﻮﮐﺔ ﻣ‪ Ｓ‬ﻣﺒﺘ‪ ＋‬ﻫﻮﺟﺎﺋ‪ Ｓ‬ﮐﻪ ګﻬﯽ ﺩګﻨﺪﺍﺭﯼ ‪ Ｂ‬ﺍﻭﺭ‬
‫ﺑﻬﺖ ﺑﺆﺍ ﮐﺎﺭﻧﺎﻣﻪ ‪ Ｂ‬ﺍﻭﺭ ﺍګﺴﺎ ﮐﺮﺗﺔ ﻭﻗﺖ ﺍګﺴﺎ ﻣﺤﺴﻮﺱ ﮐﺮګﺄ ﮐﻪ ﺍﻧﻬﻮﺃ _ ﺍﭘﻨﯽ‬
‫ﭘ‪ ＃＂，‬ﺳﺔ ﺍګﮏ ‪Ｌ‬ﺎﺭﯼ ﺑﻮﺟ‪ ＃‬ﺍﺗﺎﺭﺩګﺎ ‪ Ｂ‬ﺍﺱ ﻃﺮﺡ ﺍﻣﺖ ﮐﻮ ﺗﺒﺎﻫﯽ ﺳﺔ ﺩﻭﭼﺎﺭ ﮐﺮﺩګﺄ‬
‫ﮐﭽ‪ ＃‬ﻟﻮﮒ ﺍﺳﺔ ﺩګﻨﯽ ﻏ‪，‬ﺮﺕ ﻭﺣﻤ‪，‬ﺖ ﺳﻤﺠ‪ Ｓ％‬ﮔﺔ ﺟﺒﮑﻪ ﺩﺭﺣﻘ‪，‬ﻘﺖ ګﻪ ﺗﺒﺎﻫﯽ ‪Ｂ‬‬
‫ﺍﺱ ﮐﯽ ﮐﺘﻨﯽ ﻫﯽ ﺍﻭﻧﭽﯽ ﺑﻨ‪，‬ﺎﺩ ﺭﮐ‪ ＃‬ﺩﯼ ﺟﺎﺋﺔ ﺑﺎﻵﺧﺮ ګﻪ ﮔﺮ ﮐﺮﺭ‪ Ｂ‬ﮔﯽ ﺍﻭﺭ ﺍﺏ ګﻪ ﺗﻨﺪ‬
‫ﻭﺗ‪，‬ﺰ ﻫﻮﺍٶﺃ ﮐﺔ ﺩﻭﺵ ﭘﺮ ‪Ｂ‬۔‬
‫ﺟﻬﺎﺃ ﺗﮏ ﻣ‪ _ Ｓ‬ﻏﻮﺭﮐ‪，‬ﺎ ﺗﻮ ﺍﺱ ﮐﺔ ﻣﻄﺎﺑﻖ ګﻪ ﮐﺘﺎﺏ ﺍﻧﻬﯽ ﺑﺔ ﻓﺎﺋﺪﻩ ﺍﻭﺭ ﻣﻀﺮ ﺍﻣﻮﺭ‬
‫ﺳﺔ ﺍ！ﯽ ﭘﺆﯼ ‪ Ｂ‬ﺍﻟﺒﺘﻪ ﺟﻮﺍﺏ ﻣ‪ Ｓ‬ﺗﺎﺧ‪，‬ﺮ ﭘﺮ ﻣﻌﺬﺭﺕ ﺧﻮﺍﻩ ﻫﻮﺃ ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺱ ﺳﺔ ﻗﺒﻞ‬
‫ﻣ‪ Ｓ‬ﺍﺱ ﺷﺨﺺ ﮐﯽ ﮐﺘﺎﺑ‪ Ｓ‬ﻧﻬ‪ Ｓ‬ﭘﺆ‪＄‬ﺘﺎ ﺗ‪％‬ﺎ ﺍﮔﺮﭼﻪ ﻭﻩ ﻟﻮﮔﻮﺃ ﻣ‪ Ｓ‬ﻣﻌﺮﻭﻑ ﻫ‪ Ｓ‬ﻟ‪，‬ﮑﻦ‬
‫ﺟﺐ ﺳﺔ ﺁﭖ _ ﺍﺱ ﺍﻣﺮ ﮐﺎ ﻣﺠ‪ ＃‬ﺳﺔ ﺗﺬﮐﺮﻩ ﮐ‪，‬ﺎ ﻣ‪ _ Ｓ‬ﺍﺱ ﮐﯽ ﮐﺘﺐ ﭘﺆ‪＄‬ﻨﺎ ﺷﺮﻭﻉ‬
‫ﮐﺮﺩګﺄ ﺍﻭﺭ ﻣ‪ _ Ｓ‬ﺍﺱ ﮐﯽ ﮐﺘﺐ ﻣ‪ Ｓ‬ﺧ‪，‬ﺮ ﮐﺜ‪，‬ﺮ ﺍﻭﺭ ﻣﻀﺒﻮﻁ ﺍګﻤﺎﻥ ﺍﻭﺭ ﻭﺍﺿﺢ ﺣﻖ‬
‫ﮐﻮ ﻣﺤﺴﻮﺱ ﮐ‪，‬ﺎ ﺍﻭﺭﺗﺸﺮګﺤﺎﺕ ﺩګﮑ‪ Ｓ％‬ﺟﻮ ﺟﻮ ﺩﺷﻤﻨﺎﻥ ﺍﺳ‪＋‬ﻡ ﮐﻮ ﺭﺳﻮﺍ ﮐﺮﮐﺔ ﺭﮐ‪＃‬‬
‫ﺩګﺄ ﻣﮕﺮ ﺩﻭﺳﺮﯼ ﻃﺮﻑ ﺍګﺴﯽ ﺑﺎﺗ‪Ｌ Ｓ‬ﯽ ﺩګﮑ‪ Ｓ％‬ﺟﻮ ﺍﺱ ﮐﺔ ﻗﻮﻝ ﺣﻖ ﺳﺔ ！ﮑﺮﺍﺭﻫﯽ‬
‫ﺗ‪ Ｓ％‬ګﻪ ﺷﺨﺺ ﺑﺆﺍ ﻫﯽ ﺍﺩګﺐ ﺍﻭﺭ ﻧﻘﺎﺩ ﺗ‪％‬ﺎ ﭘ‪％‬ﺮ ﮐﺘﺎﺏ ﻭﺳﻨﺖ ﮐﺔ ﺫﺭګﻌﺔ ﺧﺪﻣﺖ ﺍﻭﺭ‬
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‫ﺳ‪，‬ﺮﺕ ﻧﺒﻮﯼ ﮐﯽ ﻃﺮﻑ ﻣﺘﻮﺟﻪ ﻫﻮﮔ‪，‬ﺎ ﺍﭘﻨﺔ ﻭﻗﺖ ﻣ‪ Ｓ‬ﺍﺱ ﮐﺔ ﺟﻮ ﻧﻈﺮګﺎﺕ ﺗ‪％‬ﺔ ﻭﻩ ﺗﻮ‬
‫ﺗ‪％‬ﺔ ﻫﯽ ﭘ‪％‬ﺮ ﺍﷲ ﺗﻌﺎﻟﯽٰ ﮐﺔ ﺭﺍﺳﺘﺔ ﻣ‪ Ｓ‬ګﻪ ﺍﭘﻨﺔ ﻣﻮﻗﻒ ﭘﺮ ﻗﺎﺋﻢ ﺭ＠ ﺍﻭﺭ ﺍﭘﻨﯽ ﺑﺮﮔﺸﺘﻪ‬
‫ﺗﺤﺮګﺮﻭﺃ ﺳﺔ ﺭﺟﻮﻉ ﮐﺮﻟ‪，‬ﺎ ﺍﺱ ﺳﺔ ګﻪ ﻣﻄﺎﻟﺒﻪ ﮐ‪，‬ﺎﮔ‪，‬ﺎ ﮐﻪ ﻣﻌﺬﺭﺕ ﮐﺔ ﮐﻠﻤﺎﺕ ﻟﮑ‪ ＃‬ﺩګﺄ‬
‫ﺗﻮ ﺍﺱ _ ﺍګﮏ ﺑﺆﯼ ﻣﺸﻬﻮﺭ ﺑﺎﺕ ﮐﻬﯽ ﮐﻪ ﻭﻩ ﺍﻧﮕﻠﯽ ﺟﺴﺔ ﻣ‪ Ｓ‬ﺗﻮﺣ‪，‬ﺪ ﮐﯽ ﮔﻮﺍﻫﯽ‬
‫ﮐﺔ ﻟﺌﺔ ﺍ！‪％‬ﺎﺗﺎ ﻫﻮﺃ ﺍﺱ ﺳﺔ ‪Ｃ‬ﮔﺰ ﺍګﺴﺎ ﮐﻠﻤﻪ ﻧﻬ‪ Ｓ‬ﻟﮑ‪％‬ﻮﺃ ﮔﺎ ﺟﻮ ﺍﺱ ﮐﺔ ﻟﺌﺔ ﻣﻀﺮ‬
‫ﻫﻮ۔ﻟﻬٰﺬﺍ ﺍﺱ ﮐﺔ ﻟﺌﺔ ﺩﻋﺎﻣﻐﻔﺮﺕ ﮐﺮﻧﺎ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻋﻠﻢ ﺳﺔ ﻓﺎﺋﺪﻩ ﺍ！‪％‬ﺎﻧﺎ ﺿﺮﻭﺭﯼ‬
‫‪(Ｂ‬ﺍﻭﺭ ﻣﺤﻤﺪﺍﻣﺎﻥ ﺍﻟﺠﺎﻣﯽ ﺍﻻﺛ‪，‬ﻮ‪ Ｋ‬ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﺩﻭﻧﻮﺃ ﺳﺔ ﭘﻬﻠﺔ ﻣﻘﺒﻞ ﺑﻦ ‪＄‬ﺎﺩﯼ‬
‫ﺍﻟﻮﺍﺩﻋﯽ _ ‪Ｌ‬ﯽ ﺍﺳﯽ ﻃﺮﺡ ﮐﯽ ﺗﺤﺮګﮏ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﺇﺍﻟﻨﺎ ﭼﺎﻫﯽ ﻣﮕﺮ ﺍﺳﺔ ﻣﻘﺒﻮﻟ‪，‬ﺖ‬
‫ﺣﺎﺻﻞ ﻧﻪ ﻫﻮﺋﯽ ()ﺍﮔﺮ ‪ Ａ‬ګﻪ ﮐﻬﺘﺔ ﺗﻮ ﺯګﺎﺩﻩ ﻣﻨﺎﺳﺐ ﻫﻮﺗﺎ ﮐﻪ ﭘﻮﺭﯼ ﻃﺮﺡ ﻧﺎﮐﺎﻡ ﻧﻬ‪Ｓ‬‬
‫ﻫﻮﺋﯽ(ﺟﻮ ﻣﻘﺒﻮﻟ‪，‬ﺖ ﺍﺳﺔ ﻣﺪﺧﻠﯽ ﺍﻭﺭ ﺟﺎﻣﯽ ﮐﺔ ＠ﺗ‪％‬ﻮﺃ ﻣﻠﯽ ﺍﻭﺭ ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ‬
‫ﺣﺎﺷ‪，‬ﻪ ﺑﺮﺩﺍﺭﻭﺃ ﻣ‪ Ｓ‬ﺣﻠﺒﯽ ﺍﺭﺩ ﺍﻭﺭ ﻣﺤﻤﺪ ﺑﻨﺎءﺍﻟﻤﺼﺮﯼ ﺷﺎﻣﻞ ﻫ‪ Ｓ‬۔ﺷﻤﺎﻟﯽ ﺍﻣﺮګﮑﻪ‬
‫ﻣ‪ Ｓ‬ﺍﺱ ﻃﺮﺡ ﮐﯽ ﮐﭽ‪ ＃‬ﺍﻭﺭ ﺟﻤﺎﻋﺘ‪Ｌ Ｓ‬ﯽ ﻫ‪ Ｓ‬ﺟﻦ ﮐﺎ ﺩﺍﺋﺮﻩ ﺍﺛﺮ ﻣﺤﺪﻭﺩ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ‬
‫ﮐﻨ‪，‬ﺈﺍ ﻣ‪” Ｓ‬ﺟﻤﺎﻋﺖ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨ＆ “ ﮐﭽ‪ ＃‬ﺍګﺴﯽ ﻭګﺐ ﺳﺎﺋ＂ﺲ ‪Ｌ‬ﯽ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺔ‬
‫”ﺳﺤﺎﺏ“ ﻋﺮ‪ Ｋ‬ﺍﻭﺭ” ﺗﺮﻭګﺪ“ﺍﻧﮕﻠﺶ ﻣ‪ Ｂ Ｓ‬۔‬
‫ﺍﺱ ﭘﻬﻠﯽ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺮﮐﺰﯼ ﻧﻈﺮګﺎﺕ‬
‫ﺍګﻤﺎﻥ ﻓﻘﻂ ﻗﻮﻝ ﮐﺎ ﻧﺎﻡ ‪ Ｂ‬ﻋﻤﻞ ﮐﺎ ﻧﻬ‪ Ｓ‬ﺍﻟﺒﺘﻪ ﻋﻤﻞ ﺍګﻤﺎﻥ ﮐﯽ ﺗﮑﻤ‪，‬ﻞ ﮐﺎ ﺫﺭګﻌﻪ‬ ‫‪‬‬
‫‪ Ｂ‬ﺭﮐﻦ ﻧﻬ‪ Ｓ‬۔‬
‫ﺍﻭﺭﺣﮑﻢ ﺑﻐ‪，‬ﺮ ﻣﺎﺍﻧﺰﻝ ﺍﷲ ګﻌﻨﯽ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﺣﮑﻢ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮﻧﺎ‬ ‫‪‬‬
‫ﻋﻤﻞ ﺳﺔ ﻣﺘﻌﻠﻖ ‪ Ｂ‬ﻋﻘ‪，‬ﺪﺓ ﺳﺔ ﻧﻬ‪，‬ﺃﻠﻬٰﺬﺍ ګﻪ ﺍګﻤﺎﻥ ﻣ‪ Ｓ‬ﺩﺍﺧﻞ ﻧﻬ‪) Ｓ‬ﺍﺑﻦ‬
‫ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﮐﯽ ﺗﻌﺒ‪，‬ﺮ ﮐﺔ ﻣﻄﺎﺑﻖ ﺍګﻤﺎﻥ ﻣﺠﻤﻞ(ﻟﻬٰﺬﺍ ګﻪ ﮔﻨﺎﻩ ﻫﻮﺍ ﺟ‪，‬ﺴﺔ ﻧﺸﻪ ﮐﺮﻧﺎ‬
‫‪،‬ﺭګﺸﻢ ﭘﻬﻨﻨﺎ۔‬
‫ﺣﺎﮐﻢ ﮐﺎ ﻣﺴﺌﻠﻪ ﺣﮑﻢ ﺳﺔ ﻣﺘﻌﻠﻖ ﮐﻮﺋﯽ ‪Ｌ‬ﯽ ﻧﻈﺮګﻪ ﻫﻮﺍﻭﺭ ﻭﻩ ﺷﺮګﻌﺖ ﮐﻮ ﮐﻠﯽ‬ ‫‪‬‬
‫ﻃﻮﺭ ﭘﺮ ﺭﺩّ ﮐﺮﮐﺔ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﻧﺎﻓﺬ ﮐﺮﺩﺓ ﺍﻭﺭ ﻟﻮﮔﻮﺃ ﮐﻮﺍﻥ ﮐﺎ ﭘﺎﺑﻨﺪ ﮐﺮﺩﺓ ﺍﻭﺭ ﺟﻮ‬
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‫ﺍﺱ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﮐﺮﺓ ﺍﺳﺔ ﻗﺘﻞ ﮐﺮﺩﺓ ﺍﻭﺭﮐﺘﻨﺔ ﻫﯽ ﻋﺮﺻﺔ ﺗﮏ ﺍګﺴﺎﮐﺮﺗﺎ ﺭ‪ Ｂ‬ﻭﻩ‬
‫ﺍﻣﺎﻡ ‪،‬ﻭﻟﯽ ﺍﻻﻣﺮ ‪،‬ﻭﺍﺟﺐ ﺍﻻﺗﺒﺎﻉ ﻫﯽ ﺭ‪ Ｂ‬ﮔﺎ ﺍﻭﺭﺟﻮ ﺍﺳﺔ ﻋ‪＋‬ﻧ‪，‬ﻪ ﻃﻮﺭ ﭘﺮ ﻭﻋﻆ‬
‫ﻭﻧﺼ‪，‬ﺤﺖ ﮐﺮﺓ ﻭﻩ ﺧﺎﺭﺟﯽ ‪،‬ﺑﺪﻋﺘﯽ ﺍﻭﺭﺍﻥ ﻟﻮﮔﻮﺃ ﻣ‪ Ｓ‬ﺳﺔ ‪ Ｂ‬ﺟﻮ ﻣﻌﺼ‪，‬ﺖ ﮐﯽ ﺑﻨﺎﭘﺮ‬
‫ﺗﮑﻔ‪，‬ﺮ ﮐﺮﺩګﺘﺔ ﻫ‪ Ｓ‬۔‬
‫ﺍﷲ ﺍﻭﺭ ﺍﺱ ﺣﺎﮐﻢ ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻮﻣﺖ ﮐﺮﺗﺎ ﻫﻮ ﺍﻥ ﮐﺎ‬ ‫‪‬‬
‫ﻗﺮﺏ ﺣﺎﺻﻞ ﮐﺮ_ ﮐﺎﺫﺭګﻌﻪ ګﻪ ‪Ｌ‬ﯽ ‪ Ｂ‬ﮐﻪ ﺟﺲ ﺟﻤﺎﻋﺖ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭ ﺗﺒﺪګﻠﯽ ﭼﺎﻫﺘﺔ‬
‫ﻫﻮﺃ ګﺎ ﺣﮑﻮﻣﺖ ﺳﺔ ﮐﭽ‪ ＃‬ﺧﺎﺹ ﻣﻄﺎﻟﺒﻪ ﮐﺮﺗﺔ ﻫﻮﺃ ﺍﻭﺭ ﺣﮑﻮﻣﺖ ﮐﻮ ﺩګﻦ ﺳﺔ ﺧﺎﺭﺝ‬
‫ګﺎ ﺑﺪﻋﺘﯽ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫﻮﺃ ﺍﻥ ﮐﯽ ﺷﮑﺎګﺎﺕ ﻟﮕﺎﺋﯽ ﺟﺎﺋ‪ Ｓ‬ﺍﺱ ﻃﺮﺡ ﺍﻥ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭ‬
‫ﺑﺎﻗﺎﻋﺪﻩ ﺟﺎﺳﻮﺳﯽ ﮐﯽ ﺗﺮﺑ‪，‬ﺖ ﺣﺎﺻﻞ ﮐﺮ_ ﮐﺔ ﺑﻌﺪ ﺳ‪，‬ﮑﻮﻟﺮ ﻧﻈﺎﻡ ﺣﮑﻮﻣﺖ ﮐﺔ ﻟﺌﺔ‬
‫ﺍﭘﻨﺔ ﻫﯽ ﻣﺴﻠﻤﺎﻥ ‪Ｌ‬ﺎﺋ‪，‬ﻮﺃ ﮐﺔ ﺧ‪＋‬ﻑ ﺟﺎﺳﻮﺱ ﺑﻦ ﮔﺌﺔ ﻫ‪ Ｓ‬۔ﺟﺎﺳﻮﺳﯽ ﮐﺮﺓ ﺍﻭﺭ ﺍﺱ‬
‫ﮐﺔ ﻟﺌﺔ ﺑﺎﻗﺎﻋﺪﻩ ！ﺮګﻨﻨﮓ ‪Ｌ‬ﯽ ﺣﺎﺻﻞ ﮐﺮﺓ ۔‬
‫ﮐﺴﯽ ‪Ｌ‬ﯽ ﺻﻮﺭﺕ ﻣ‪ Ｓ‬ﻋﻮﺍﻡ ﮐﺔ ﻟﺌﺔ ﺳ‪，‬ﺎﺳﯽ ﺍﻣﻮﺭ ﻣ‪ Ｓ‬ﻣﺪﺍﺧﻠﺖ ﮐﺮﻧﺎ‬ ‫‪‬‬
‫ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ګﻪ ﺻﺮﻑ ﺣﺎﮐﻢ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺧﺎﺹ ‪ Ｂ‬ﻣﺴﻠﻤﺎﻧﻮﺃ ﭘﺮ ﻭﺍﺟﺐ ‪ Ｂ‬ﮐﻪ‬
‫ﻭﻩ ﺗﺪﺭګﺲ ﺍﻭﺭ ﻋﺒﺎﺩﺕ ﻣ‪ Ｓ‬ﻫﯽ ﻣﺸﻐﻮﻝ ﺭﻫ‪ Ｓ‬ﺍﷲ ﮐﯽ ﺷﺮګﻌﺖ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎﻧﺎ ﺍﻭﺭ‬
‫ﺍﺳﺔ ﺯﻣ‪，‬ﻦ ﭘﺮ ﻧﺎﻓﺬ ﮐﺮﻧﺎ ګﻪ ﺣﺎﮐﻢ ﮐﯽ ﺫﻣﻪ ﺩﺍﺭﯼ ‪ Ｂ‬۔‬
‫ﺍﺱ ﺳﺔ ‪ Ａ‬ګﻪ ﻧﺘ‪，‬ﺠﻪ ﻧﮑﺎﻟﻨﺔ ﻣ‪ Ｓ‬ﺣﻖ ﺑﺠﺎﻧﺐ ﻫ‪ Ｓ‬ﮐﻪ ګﻪ ﺟﻤﺎﻋﺖ ﺟﻤﻬﻮﺭګﺖ‬ ‫‪‬‬
‫ﮐﻮ ﻧﻬ‪ Ｓ‬ﻣﺎﻧﺘﯽ ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺱ ﻣ‪ Ｓ‬ﺣﺎﮐﻢ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﮐﯽ ﺟﺎﺳﮑﺘﯽ ‪ Ｂ‬ﺍﻟﺒﺘﻪ‬
‫ﺟﻤﻬﻮﺭګﺖ ﮐﯽ ﺣﺮﻣﺖ ﻣ‪ Ｓ‬ﺩﻻﺋﻞ ﻣﻮﺟﻮﺩ ﻫ‪ Ｓ‬۔‬
‫ﺍﺟﺘﻬﺎﺩ ﻭﺗﻘﻠ‪，‬ﺪ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﻥ ﮐﺎ ﻣﺬﻫﺐ ﻭﻫﯽ ‪ Ｂ‬ﺟﻮ ﺍ‪ Ｈ‬ﺍﻟﺴﻦة ﻭﺍﻟﺠﻤﺎﻉة ﮐﺎ‬ ‫‪‬‬
‫‪ Ｂ‬ﮐﻪ ﺍﺟﺘﻬﺎﺩ ﺻﺮﻑ ﻭﻫﯽ ﮐﺮﺳﮑﺘﺎ ‪ Ｂ‬ﺟﻮ ﺍﺱ ﮐﺎ ﺍ‪ Ｈ‬ﻫﻮ ﺍﻟﺒﺘﻪ ﺟﻮ ﺍﻥ ﮐﺔ ﻣﻨﻬﺞ ﮐﻮ‬
‫ﺗﺴﻠ‪，‬ﻢ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺍﻥ ﻋﻠﻤﺎءﮐﻮ ګﻪ ﺍﺟﺘﻬﺎﺩ ﮐﺎ ﺍ‪ Ｈ‬ﻧﻬ‪ Ｓ‬ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﻥ‬
‫ﻋﻠﻤﺎءﺍﻭﺭ ﺩﺍﻋ‪，‬ﺎﻥ ﮐﻮ ﺳﻨﻨﺎ ﺗﮏ ﺟﺎﺋﺰ ﻧﻬ‪ Ｓ‬ﺳﻤﺠ‪％‬ﺘﺔ ﺍﻭﺭ ﭘﻬﻠﯽ ﻣﺨﺎﻟﻔﺖ ﻣ‪ Ｓ‬ﻫﯽ‬
‫ﺍﻧﻬ‪ Ｓ‬ﺭﺩّ ﮐﺮﺩګﺘﺔ ﻫ‪ Ｓ‬ﮔﻮګﺎ ﺍﻣﺖ ﺍﺳ‪＋‬ﻡ ﺍﻭﺭﺣﺪګﺚ ﺭﺳﻮﻝ ﮐﺎﺍﻥ ﺳﺔ ﺑﺆځ ﮐﺮ ﮐﻮﺋﯽ‬
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‫ﺧ‪，‬ﺮ ﺧﻮﺍﻩ ﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﺘﺎ ﺍﻭﺭ ﻋﻠﻤﺎءﺍﻭﺭﺩﻋﺎۃ ﮐﺔ ﺧ‪＋‬ﻑ ﺍګﺴﺔ ﺍګﺴﺔ ﮔﻨﺪﺓ ﺍﻭﺭ‬
‫ﺗﮑﻠ‪，‬ﻒ ﺩﻩ ﺍﻟﻔﺎﻅ ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﻨﻬ‪ Ｓ‬ﮐﺘﺎﺏ ﻭﺳﻨﺖ ‪Ｃ‬ﮔﺰ ﺭﻭﺍ ﻧﻬ‪ Ｓ‬ﺭﮐ‪＃‬‬
‫ﺳﮑﺘ‪) Ｓ‬ﻣﺜ‪ ً＋‬ﺷ‪，‬ﺦ ﺻ‪＋‬ﺡ ﺍﻟﺼﺎﻭﯼ ﮐﺎﻧﺎﻡ ﻏﺎﻭﯼ ګﻌﻨﯽ ﺳﺮﮐﺶ ﺍﻭﺭ ﺷ‪，‬ﺦ ﻗﺮﺿﺎﻭﯼ‬
‫ﮐﺎﻧﺎﻡ ”ﺍﻟﮑﻠﺐ ﺍﻟﻌﺎﻭﯼ“ګﻌﻨﯽ ‪Ｌ‬ﻮﻧﮑﻨﺔ ﻭﺍﻻ ﮐﺘﺎ ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﻗﺮﺿﺎﻭﯼ ﮐﺔ ﺑﺔ ﺷﻤﺎﺭ‬
‫ﻓﺘﺎﻭﯼ ﺳﺔ ‪Ｌ Ａ‬ﯽ ﺍﺧﺘ‪＋‬ﻑ ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﻣ‪ Ｓ‬ﺍﺳﺔ ﺣﻖ ﺑﺠﺎﻧﺐ ﻧﻬ‪ Ｓ‬ﺳﻤﺠ‪％‬ﺘﺔ‬
‫ﻟ‪，‬ﮑﻦ ﺟﻮ ﺷﺨﺺ ﺍﷲ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺭﺳﻮﻝ ﮐﺎﻧﺎﻡ ﻟ‪，‬ﺘﺎ ﻫﻮ ﺍﺱ ﮐﺎﻧﺎﻡ ﮐﺴﯽ ﺫﻟ‪，‬ﻞ ﺟﺎﻧﻮﺭ ﮐﺔ‬
‫ﻧﺎﻡ ﭘﺮ ﺭﮐ‪％‬ﻨﺎ ‪Ｃ‬ﮔﺰﺟﺎﺋﺰ ﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﺘﺎ(ﺍﻭﺭ ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﺔ ﻟﺌﺔ ‪Ｌ‬ﯽ ﺍﺱ ﻃﺮﺡ ﮐﯽ‬
‫ﺯﺑﺎﻥ ﺟﺎﺋﺰ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪Ｓ‬۔‬
‫ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﯽ ﺳﺐ ﺳﺔ ﻣﻨﻔﺮﺩ ﺧﺎﺻ‪，‬ﺖ ګﻪ ‪ Ｂ‬ﮐﻪ ګﻪ ﺳ‪，‬ﺪ ﻗﻄﺐ ﮐﻮﮐﺎﻓﺮ‬ ‫‪‬‬
‫ﺍﻭﺭ ﺑﺪﻋﺘﯽ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﺑﺆﺓ ﻣﺪﺧﻠﯽ ﺟﺲ _ ﺍﭘﻨﺔ‬
‫ﭘ‪，‬ﺮﻭﮐﺎﻭﺃ ﮐﻮ ﺳﺐ ﻭﺷﺘﻢ ﺳﮑ‪％‬ﺎﺋﯽ ﻭﻩ ﺗﻮ ﺍﻥ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ګﻬﺎﺃ ﺗﮏ ﮐﻬﺘﺎ ‪ Ｂ‬ﮐﻪ ﻭﻩ‬
‫ﺍﺳ‪＋‬ﻡ ﮐﺔ ﻟﺌﺔ ګﻬﻮﺩ ﻭﻧﺼﺎﺭﯼٰ ﺳﺔ ﺯګﺎﺩﻩ ﻣﻀﺮ ﻫ‪ Ｓ‬ﭘﻮﺭﯼ ﺗﺎﺭګﺦ ﺍﺳ‪＋‬ﻡ ﻣ‪ Ｓ‬ﻫﻤ‪ Ｓ‬ﺍﺱ‬
‫ﻃﺮﺡ ﮐﯽ ﺑ‪，‬ﻤﺎﺭ ﺫﻫﻨ‪，‬ﺖ ﮐﻬ‪ Ｓ‬ﻧﻬ‪ Ｓ‬ﻣﻠﺘﯽ ﺳﻮﺍﺋﺔ ﻣﺪﺧﻠﯽ ﮐﺔ ﺍﺳ‪＋‬ﻑ ﺗﺎﺝ ﺍﻟﺪګﻦ‬
‫ﺍﻟﺴﺒﮑﯽ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺑﻌﺪ ﺯﺍ‪ Ｆ‬ﮐﻮﺛﺮﯼ ﺍﻭﺭ ﺍﺑﻮﻏﺪﻩ ﮐﺔ ګﻪ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﺱ‬
‫ﻃﺮﺡ ﮐﯽ ﺯﺑﺎﻥ ﺩﺭﺍﺯﯼ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻣ‪ Ｓ‬ﺳﺔ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﮐﻮ ګﻪ ﺍﻋﺰﺍﺯ‬
‫ﺣﺎﺻﻞ ‪ Ｂ‬ﮐﻪ ﺍﻧﻬ‪ Ｓ‬ﺍﻥ ﺑﺪﻋﺘ‪，‬ﻮﺃ ﮐﺔ ﺳﺐ ﻭﺷﺘﻢ ﺍﻭﺭ ﺍګﺬﺍٶﺃ ﮐﺎ ﺍﺱ ﻗﺪﺭ ﺳﺎﻣﻨﺎ ﮐﺮﻧﺎ‬
‫ﭘﺆﺍ۔‬
‫ګﻪ ﺍګﮏ ﻓﮑﺮﯼ ﻧﻈﻢ ‪ Ｂ‬ﺟﺲ ﻣ‪ Ｓ‬ﺟﻬﺎﺩ ﮐﺎ ﻋﻤﻞ ﺩﺧﻞ ﻧﻬ‪ Ｓ‬ﻧﻪ ﺗﻮﮐﺴﯽ‬ ‫‪‬‬
‫ﺑ‪，‬ﺮﻭ ﺣﻤﻠﺔ ﮐﺔ ﺩﻓﺎﻉ ﮐﯽ ﺧﺎﻃﺮ ﺍﻭﺭﻧﻪ ﻫﯽ ﺩﻋﻮﺕ ﺗﺒﻠ‪，‬ﻎ ﮐﺔ ﻟﺌﺔ ۔ﻫﻤﺎﺭﺓ ﺑ‪，‬ﺎﻥ ﮐﺮﺩﻩ ګﻪ‬
‫ﻧﮑﺎﺕ ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﻧﻈﺮګﺎﺕ ﮐﺎ ﺍﺟﻤﺎﻟﯽ ﺧﺎﮐﻪ ‪ Ｂ‬ﻋ‪＋‬ﻭﻩ ﺍﺯګﺄ ګﻪ ﺍﭘﻨﺔ ﻣﻘﺼﺪ ﮐﻮ‬
‫ﺣﺎﺻﻞ ﮐﺮ_ ﮐﯽ ﭘﻮﺭﯼ ﮐﻮﺷﺶ ﮐﺮﺗﺔ ﺍﻭﺭ ﺍﭘﻨﯽ ﺑﺪﻋﺎﺕ ﭘﺮﭘﺮﺩﺓ ﺇﺍﻟﺘﺔ ﺍﻭﺭ ﺍﻗﻮﺍﻝ‬
‫ﺍﻭﺭﺍﺣﺎﺩګﺚ ﻣ‪ Ｓ‬ﻫ‪，‬ﺮ ﭘ‪，％‬ﺮ ﺳﺔ ﮐﺎﻡ ﻟ‪，‬ﺘﺔ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺑﺎﻃﻞ ﺗﺎﻭګ‪＋‬ﺕ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ‬
‫ﮐﻪ ﺁﮔﺔ ﻭﺿﺎﺣﺖ ﺁﺟﺎﺋﺔ ﮔﯽ ﺍﻥ ﺷﺎءﺍﷲ ﺍﻭﺭ ﺟ‪，‬ﺴﺎ ﮐﻪ ﻭﺍﺿﺢ ‪ Ｂ‬ﺍګﮏ ﮐﺎ ﮐﻮﺋﯽ ﺍګﮏ‬
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‫ﻣﺘﻌ‪，‬ﻦ ﻧﻈﺮګﻪ ﻧﻬ‪ Ｂ Ｓ‬ﺑﻠﮑﻪ ﺣﺴﺐ ﺿﺮﻭﺭﺕ ﺍﻥ ﮐﺔ ﻧﻈﺮګﺎﺕ ﺑﺪﻟﺘﺔ ﺭﻫﺘﺔ ﻫ‪ Ｓ‬ﺣﺎﮐﻢ‬
‫ﮐﺔ ﻣﺴﺌﻠﺔ ﻣ‪ Ｓ‬ﻣﺮﺟﺌﻪ ﺑﻦ ﺟﺎﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺋﻤﻪ ﻣﺴﻠﻤ‪，‬ﻦ ﺍﻭﺭ ﺩﺍﻋ‪，‬ﺎﻥ ﺍﺳ‪＋‬ﻡ ﮐﺔ ﻣﺴﺌﻠﺔ‬
‫ﻣ‪ Ｓ‬ﺧﻮﺍﺭﺝ ﺑﻦ ﺟﺎﺗﺔ ﻫ‪ Ｓ‬ﺍﭘﻨﺔ ﺑﻮﺩﺓ ﻣﺤﺮﻑ ﺩﻻﺋﻞ ﮐﺔ ﺫﺭګﻌﺔ ﺍﻥ ﮐﺎ ﺩﺭﺟﻪ ﮔ‪＂％‬ﺎﺗﺔ‬
‫ﻫ‪ Ｓ‬ﺍﻭ ﺭﺍﻧﻬ‪ Ｓ‬ﮐﺎﻓﺮ ﻭﺑﺪﻋﺘﯽ ﻗﺮﺍﺭ ﺩﺓ ﮐﺮ ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﯽ ﻣﺪﺩ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﻮ ﺍﷲ ﮐﺔ‬
‫ﺩګﻦ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺍﺣﮑﺎﻡ ﻭﻗﻮﺍﻧ‪，‬ﻦ ﺳﺔ ﺩﻭﺭ ﻧﮑﻞ ﺟﺎﺋﺔ۔ﻫﻤﺎﺭﺓ ﻟﺌﺔ ﺍﷲ ﻫﯽ ﮐﺎ‪ Ｂ Ｑ‬ﺍﻭﺭ‬
‫ﻭﻩ ﺑﻬﺘﺮګﻦ ﮐﺎﺭﺳﺎﺯ ‪ Ｂ‬۔ﺍﻭﺭ ﺍﭘﻨﺔ ﻫﯽ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﯽ ﺗﺮﺑ‪，‬ﺖ ﻣ‪ Ｓ‬ﺻﻮﻓ‪，‬ﺎءﺑﻦ ﺟﺎﺗﺔ ﻫ‪Ｓ‬‬
‫ﺍﻧﻬ‪ Ｓ‬ﺧﻮﻓﺰﺩﻩ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﮐﺴﯽ ﺍﻭﺭ ﮐﯽ ﺑﺎﺕ ﺳﻨ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺳﻮﭼﻨﺔ ﺳﻤﺠ‪％‬ﻨﺔ‬
‫ﮐﯽ ﺻ‪＋‬ﺣﺘ‪ Ｓ‬ﻣﺸﮑﻮﮎ ﺑﻨﺎﺩګﺘﺔ ﻫ‪ Ｓ‬ﺣﺘﯽ ﮐﻪ ﺑﺆﺓ ﻭﺍﺿﺢ ﺍﻭﺭ ﮐ‪％‬ﻠﺔ ﺍﻣﻮﺭ ﻣ‪Ｌ Ｓ‬ﯽ‬
‫ﺍﻧﻬ‪ Ｓ‬ﺑﺎﻟﮑﻞ ﻣﻔﻠﻮﺝ ﮐﺮﺩګﺘﺔ ﻫ‪ Ｓ‬ﭼ‪＂％‬ﯽ ﻓﺼﻞ ﻣ‪ Ａ Ｓ‬ﺍﺱ ﮐﺔ ﻣﺘﻌﻠﻖ ﺗﻔﺼ‪，‬ﻠﯽ ﮔﻔﺘﮕﻮ‬
‫ﮐﺮګﺄ ﮔﺔ ﺍﻥ ﺷﺎءﺍﷲ ۔ﺍﻭﺭ ﻻﺩګﻦ ﺳ‪，‬ﮑﻮﻟﺮ ﻃﺒﻘﺔ ﮐﯽ ﻃﺮﺡ ﺳ‪，‬ﺎﺳﺖ ﺍﻭﺭ ﺩګﻦ ﮐﻮ ﺍﻟﮓ‬
‫ﺍﻟﮓ ﻗﺮﺍﺭ ﺩګﮑﺮ ﺍﻥ ﮐﺔ ‪ Ａ‬ﺧ‪，‬ﺎﻝ ﺑﻦ ﺟﺎﺗﺔ ﻫ‪ Ｓ‬۔ﺍﺱ ﺧﺒﻂ ﺍﻭﺭ ﺍﺧﺘ‪＋‬ﻁ ﺳﺔ ﺑﺆځ ﮐﺮ‬
‫ﺳﻨﺖ ﺳﺔ ﺩﻭﺭﯼ ﺍﻭﺭ ﮐ‪，‬ﺎ ﻫﻮﺳﮑﺘﯽ ‪ Ｂ‬؟‬

‫
ﺍﻟﺒﺎﻧ‪，，‬ﻦ‬
‫ﺍﺳﺔ ﺷ‪，‬ﺦ ﻣﺤﺪﺙ ﻧﺎﺻﺮ ﺍﻟﺪګﻦ ﺍﻟﺒﺎ‪‬ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﮐﺮﻧﺎ ﻫﯽ ﻣﻨﺎﺳﺐ ‪ Ｂ‬ﺍﻥ‬
‫ﮐﺔ ﺳﻮﺍ ﮐﻮﺋﯽ ﺍﻭﺭ ﺍګﺴﯽ ﺷﺨﺼ‪，‬ﺖ ﻧﻈﺮ ﻣ‪ Ｓ‬ﻧﻬ‪ Ｓ‬ﺟﻦ ﮐﯽ ﻃﺮﻑ ﺍﺳﺔ ﻣﻨﺴﻮﺏ ﮐ‪，‬ﺎ‬
‫ﺟﺎﺋﺔ ۔ﻣﻘﺒﻞ ﺍﻟﻮﺍﺩﻋﯽ ﺍﻥ ﮐﺔ ﺗ‪＋‬ﻣﺬﻩ ﻣ‪ Ｓ‬ﺳﺔ ‪ Ｂ‬ﺍﺳﺔ ﭘﻬﻠﯽ ﺟﻤﺎﻋﺖ ﮐﯽ ﻃﺮﻑ‬
‫ﻣﻨﺴﻮﺏ ﮐ‪，‬ﺎ ﮔ‪，‬ﺎ ‪ Ｂ‬ﮐﭽ‪ ＃‬ﺍﻭﺭ ﺟﻤﺎﻋﺘ‪Ｌ Ｓ‬ﯽ ﻫ‪ Ｓ‬ﺟﻮ ﺍﻟﺒﺎ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﻫﻮﺗﯽ‬
‫ﻫ‪ Ｓ‬ﺍﻭﺭ ﺧﻮﺩ ﮐﻮ ﺳﻠﻔﯽ ﮐﻬ‪＋‬ﺗﯽ ﻫ‪ Ｓ‬ﺧﻮﺍﻩ ګﻪ ﺳﻠﻔ‪，‬ﺖ ﺷﺮﻋﯽ ﻫﻮ ګﺎ ﺑﺪﻋﯽ‬
‫ﺟ‪％‬ﻮ！ﯽ۔ﺍﺱ ﻃﺮګﻘﺔ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ګﻪ ﮐﻬﻨﺎﺩﺭﺳﺖ ﻫﻮﮔﺎ ﮐﻪ ګﻪ ﺍﺱ‬
‫ﺷﺒﻬﺔ ﻣ‪ Ｓ‬ﻣﺒﺘ‪ ＋‬ﻫ‪ Ｓ‬ﺟﺲ ﻣ‪ Ｓ‬ﮐﺒ‪％‬ﯽ ﻣﺮﺟﺌﻪ ﻣﺒﺘ‪ ＋‬ﺭ‪ Ｂ‬ﮐﻪ ﭘﺨﺘﻪ ﺍﺭﺍﺩﻩ ﺍﻭﺭ ﻗﺪﺭﺕ‬
‫ﺗﺎﻣﻪ ﻭﺟﻮﺩ ﻣ‪ Ｓ‬ﺁﺋﺔ ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪ _‬ﺍﻥ ﮐﯽ ﺗﻌﺮګﻒ ﮐﯽ ﺍﺱ ﻃﺮﺡ ﺗﻌﺒ‪，‬ﺮ ﮐﯽ‬
‫‪Ｂ‬۔‬
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‫ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺮﮐﺰﯼ ﻧﻈﺮګﺎﺕ‬

‫ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﭘﻬﻠﯽ ﺟﻤﺎﻋﺖ ﮐﯽ ﻃﺮﺡ ﺍﺱ ﺑﺎﺕ ﺳﺔ ﻣﺘﻔﻖ ﻫ‪ Ｓ‬ﮐﻪ‬ ‫‪‬‬
‫ﻋﻤﻞ ﺍګﻤﺎﻥ ﺳﺔ ﺍﻟﮓ ‪ Ｂ‬ﺟ‪，‬ﺴﺎ ﺍﻟﺒﺎ _ ﺍﭘﻨﺔ ﺑﻬﺖ ﺳﺔ ﻟ‪，‬ﮑﭽﺮﺯ ﻣ‪ Ｓ‬ﺍﺱ ﺑﺎﺕ ﮐﯽ‬
‫ﺻﺮﺍﺣﺖ ﮐﯽ ‪ Ｂ‬ﺍﻥ ﺍﺣﻨﺎﻑ ﮐﯽ ﻣﺎﻧﻨﺪ ﺟﻨﻬ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﺍﺱ ﺑﻨﺎءﭘﺮ ”ﻣﺮﺟﺌﻪ‬
‫ﺍﻟﻔﻘﻬﺎء“ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺍﻟﺒﺘﻪ ﺍﺣﻨﺎﻑ _ ﺷﺮګﻌﺖ ﮐﻮ ﺣﺎﮐﻢ ﻣﺎﻧﻨﺔ ﺍﻭﺭ ﺍﷲ ﺗﻌﺎﻟﯽٰ ﮐﺔ‬
‫ﺍﺣﮑﺎﻡ ﮐﻮ ﺭﺗﺒﻪ ﺍﻋﻤﺎﻝ ﺳﺔ ﮔﺮﺍﺩګﻨﺔ ﮐﺔ ﻣﻌﺘﺒﺮ ﻫﻮ_ ﮐﺔ ﻣﺴﺎﺋﻞ ﻣ‪ Ｓ‬ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﺎ‬
‫ﻣﺬﻫﺐ ﺍﺧﺘ‪，‬ﺎﺭ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎ ﺍﻭﺭﮐﻬﺎ ﮐﻪ ﻣﺴﻠﻤﺎﻥ ﺍﺳ‪＋‬ﻡ ﺳﺔ ﺍﺳﯽ ﻭﻗﺖ ﺧﺎﺭﺝ ﻫﻮﺗﺎ ‪Ｂ‬‬
‫ﺟﺐ ﮐﻔﺮ ﮐﯽ ﺻﺮﺍﺣﺖ ﮐﺮﺩﺓ ﺍﻭﺭ ﮐﻔﺮ ﮐﯽ ﺩﻟ‪，‬ﻞ ﺻﺮﻑ ﮐﻔﺮ ﻫﯽ ﻫﻮﺳﮑﺘﺎ‪ Ｂ‬۔‬
‫ﻭﺍﻟﯽ ګﻌﻨﯽ ﺣﺎﮐﻢ ﮐﯽ ﺍﺗﺒﺎﻉ ﮐﺔ ﻣﻮﺿﻮﻉ ﻣ‪ Ｓ‬ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭ ﺍﻟﺒﺎ‬ ‫‪‬‬
‫ﺳﺔ ﻣﺘﻔﻖ ﻫ‪ Ｓ‬ﮐﻪ ﻗﻮﻝ ﻭﻓﻌﻞ ﻣ‪ Ｓ‬ﮐﺴﯽ ‪Ｌ‬ﯽ ﻃﺮﺡ ﺍﺱ ﮐﺔ ﺧ‪＋‬ﻑ ﺧﺮﻭﺝ ﺟﺎﺋﺰ ﻧﻬ‪Ｓ‬‬
‫‪ Ｂ‬ﺍﻟﺒﺘﻪ ګﻪ ﭘﻬﻠﯽ ﺟﻤﺎﻋﺖ ﺳﺔ ﺍﺱ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﻣﻤﺘﺎﺯ ﻫ‪ Ｓ‬ﮐﻪ ﺣﺎﮐﻢ ﮐﻮ ﺧ‪，‬ﺮﺧﻮﺍﻫﯽ‬
‫ﺍﻭﺭ ﺍﺻ‪＋‬ﺡ ﺍﻭﺭ ﺳﻨﺖ ﺳﺔ ﻣﻮﺍﻓﻘﺖ ﮐﯽ ﻧﺼ‪，‬ﺤﺖ ﮐﺮﺗﺔ ﺭﻫ‪ Ｓ‬۔‬
‫ﭘﻬﻠﯽ ﺟﻤﺎﻋﺖ ﺳﺔ ګﻪ ﺟﻤﺎﻋﺖ ﺍﺱ ﺍﻣﺮ ﻣ‪ Ｓ‬ﻣﺨﺘﻠﻒ ‪ Ｂ‬ﮐﻪ ګﻪ ﻋﻠﻤﺎءﺍﻭﺭ‬ ‫‪‬‬
‫ﺩﺍﻋ‪，‬ﺎﻥ ﺍﺳ‪＋‬ﻡ ﮐﺔ ﺧ‪＋‬ﻑ ﻣﺤﺎﺫ ﻧﻬ‪ Ｓ‬ﮐ‪％‬ﻮﻟﺘﺔ ﺑﻠﮑﻪ ﺍﺧﺘ‪＋‬ﻑ ﻭﺗﻨﻘ‪，‬ﺪ ﮐﺔ ﻭﻩ ﺍﺻﻮﻝ‬
‫ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﻮ ﻣﻘﺒﻮﻝ ﻫ‪ Ｓ‬۔‬
‫ﺳ‪，‬ﺎﺳﯽ ﺍﻭﺭ ﭘﺎﺭﻟ‪，‬ﻤﺎ ﻋﻤﻠﯽ ﺍﻧﺘﺨﺎ‪ Ｋ‬ﺯﻧﺪﮔﯽ ﺍﻭﺭ ﺟﻤﻬﻮﺭګﺖ ﮐﯽ ﺩﻋﻮﺕ ﮐﻮ‬ ‫‪‬‬
‫ﺟﺎﺋﺰ ﻭﺩﺭﺳﺖ ﻗﺮﺍﺭ ﺩګﺘﯽ ‪ Ｂ‬۔‬
‫ﺍﺟﺘﻬﺎﺩ ﻭﺗﻘﻠ‪，‬ﺪ ﮐﺔ ﻣﺴﺌﻠﺔ ﻣ‪ Ｓ‬ګﻪ ﺟﻤﺎﻋﺖ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﺳﺔ ﻣﺘﻔﻖ‬ ‫‪‬‬
‫ﻫ‪Ｓ‬۔‬
‫ﻣﺴﺌﻠﻪ ﺣﺎﮐﻤ‪，‬ﺖ ﺳﺔ ﻣﺘﻌﻠﻖ ﺳ‪，‬ﺪ ﻗﻄﺐ‪‬ﮐﯽ ﻓﮑﺮﺍﻭﺭ ﺻﻔﺎﺕ ﻣ‪ Ｓ‬ﺗﺎﻭګﻞ‬ ‫‪‬‬
‫ﺳﺔ ﻣﺘﻌﻠﻖ ﺑﻌﺾ ﺍﻣﻮﺭ ﻣ‪ Ｓ‬ﺍﺧﺘ‪＋‬ﻑ ﺭﮐ‪％‬ﺘﯽ ‪ Ｂ‬ﺍﻟﺒﺘﻪ ﺳ‪，‬ﺪ ﻗﻄﺐ‪‬ﮐﯽ ﺍﺱ ﻃﺮﺡ‬
‫ﻣﺬﻣﺖ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﯽ ﺟﺲ ﻃﺮﺡ ﻣﺪﺧﻠﯽ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭ ﮐﺮﺗﺔ ﻫ‪Ｓ‬۔‬
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‫ﻧﻈﺮګﺎﺗﯽ ﻃﻮﺭ ﭘﺮ ﺟﻬﺎﺩ ﮐﻮ ﺗﺴﻠ‪，‬ﻢ ﮐﺮﺗﯽ ﻫ‪ Ｓ‬ﺍﻟﺒﺘﻪ ﻋﻤﻠﯽ ﺟﻬﺎﺩ ﮐﺔ ﺍﻋﺘﺒﺎﺭﺳﺔ‬ ‫‪‬‬
‫ګﻪ ﭘﻬﻠﯽ ﺟﻤﺎﻋﺖ ﺳﺔ ﻗﺮګﺐ ﺗﺮ ﻣﻌﻠﻮﻡ ﻫﻮﺗﯽ ‪Ｂ‬۔‬

‫ ﺍ ﮐ‪，‬ﺈﻣﮏ ﺳﻠﻔﯽ‬
‫)ﻣ‪ _ Ｓ‬ﺍﻧ＂ﺮﻧ‪ ¦，‬ﮐﯽ ﺍګﮏ ﻭګﺐ ﺳﺎﺋ¦ ﭘﺮ ﺍګﮏ ﺷﺨﺺ ﮐﻮ ﺩګﮑ‪％‬ﺎ ﺟﻮ ﺍﺱ‬
‫ﺟﻤﺎﻋﺖ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﺍﻓﺮﺍﺩ ﮐﯽ ﺩﻋﻮﺕ ﮐﻮ ﻋﻠﻤﯽ ﺳﻠﻔ‪，‬ﺖ ﺳﺔ ﺗﻌﺒ‪，‬ﺮ ﮐﺮﺭ＠ ﺗ‪％‬ﺎ‬
‫ﻣ‪，‬ﺃﺎﺱ ﺳﺎﺋ¦ ﮐﻮ ﺩﻭﺑﺎﺭﻩ ﻣ‪＋‬ﺣﻈﻪ ﻧﻬ‪，‬ﺃﮑﺮﺳﮑﺎ ﻣﮕﺮ ﺟﻮ ﺍﺳﺔ ﺗ‪＋‬ﺵ ﮐﺮﻧﺎ ﭼﺎ‪ Ｂ‬ﻭﻩ‬
‫ﺍﺳﺔ ﺑﻄﻮﺭ ﺣﻮﺍﻟﻪ ﺗ‪＋‬ﺵ ﻧﻪ ﮐﺮﺓ (ګﻪ ﺟﻤﺎﻋﺖ ﻣﺴﺌﻠﻪ ﺍګﻤﺎﻥ ﻣ‪ Ｓ‬ﺳﺎﺑﻘﻪ ﺩﻭﻧﻮﺃ‬
‫ﺟﻤﺎﻋﺘﻮﺃ ﺳﺔ ﻣﻨﻔﺮﺩ ‪ Ｂ‬ﺍﺏ ﺟﺘﻨﯽ ﺟﻤﺎﻋﺘﻮﺃ ﮐﺎ ﺗﺬﮐﺮﻩ ﻫﻮﮔﺎﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ﺍګﻤﺎﻥ ﻗﻮﻝ‬
‫ﻭﻋﻤﻞ ﮐﺎﻧﺎﻡ ‪ Ｂ‬ﺟﻮ ﮔ‪＂％‬ﺘﺎ ‪Ｌ‬ﯽ ‪ Ｂ‬ﺍﻧﻬ‪ Ｓ‬ﺍﮐ‪，‬ﺈﻣﮏ ﺳﻠﻔﯽ ﺍﺱ ﻟﺌﺔ ﮐﻬﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﮐﻪ ګﻪ‬
‫ﺩګﮕﺮ ﮐﯽ ﻃﺮﺡ ﺻﺮﻑ ﻧﻈﺮګﺎﺕ ﻧﻬ‪ Ｓ‬ﺭﮐ‪％‬ﺘﺔ ﺑﻠﮑﻪ ﻋﻤﻞ ‪Ｌ‬ﯽ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬۔ﺍﻥ ﻣ‪Ｓ‬‬
‫ﻋﺒﺪﺍﻟﺮﺣﻤﺎﻥ ﻋﺒﺪﺍﻟﺨﺎﻟﻖ ‪،‬ﻋﺒﺪﺍﻟﺮﺯﺍﻕ ﺍﻟﺸﺎﺩګﺠﯽ ﺍﻭﺭ ﺣﺎﻣﺪ ﺍﻟﻌﻠﯽ ﻭﻏ‪，‬ﺮﻩ ﺷﺎﻣﻞ‬
‫ﻫ‪Ｓ‬۔ﻣﺼﺮ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ﺟﻤﻌ‪ ＆，‬ﺍﻧﺼﺎﺭ ﺍﻟﺴﻨ＆ ‪Ｌ‬ﯽ ﻋﺎﻡ ﻃﻮﺭ ﭘﺮ ﺍﻥ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮ ﺏ‬
‫ﮐﯽ ﺟﺎﺗﯽ ‪Ｂ‬۔‬

‫ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺮﮐﺰﯼ ﻧﻈﺮګﺎﺕ‬

‫ګﻪ ﻧﻈﻢ ﻭﺿﺒﻂ ﺍﻭﺭ ﺍﻓﮑﺎﺭ ﻭﺁﺭﺍءﮐﯽ ﺗﺤﺪګﺪ ﻭﺗﻌ‪，，‬ﻦ ﻣ‪ Ｓ‬ﺳﺎﺑﻘﻪ ﺩﻭﻧﻮﺃ ﺟﻤﺎﻋﺘﻮﺃ ﺳﺔ‬
‫ﺁﮔﺔ ﻫ‪ Ｓ‬ﺍګﺴﺔ ﻫﯽ ﻣﻮﺟﻮﺩﻩ ﺳ‪，‬ﺎﺳﺖ ﺍﻭ ﺭ ﺍﺱ ﮐﺔ ﻧﻘﻮﺵ ﺳﺔ ‪Ｌ‬ﯽ ګﻪ ﺍﻥ ﮐﯽ ﺑﻨﺴﺒﺖ‬
‫ﺯګﺎﺩﻩ ﻭﺍﻗﻒ ﻫ‪ Ｓ‬۔‬
‫ﺍﺱ ﺍﻣﺮ ګﻌﻨﯽ ”ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﺣﮑﻢ ﮐﺔ ﺑﺠﺎﺋﺔ ﻣﺘﺒﺎﺩﻝ ﺍﻭﺭ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ‬ ‫‪‬‬
‫ﮐﺔ ﺫﺭګﻌﺔ ﺣﮑﻮﻣﺖ ﮐﺮ_ ﻭﺍﻻ “ﻣ‪ Ｓ‬ﺍﻥ ﮐﺎ ﻧﻈﺮګﻪ ‪Ｌ‬ﯽ ﻭﻫﯽ ‪ Ｂ‬ﺟﻮ ﺳﺎﺑﻘﻪ ﺩﻭﺟﻤﺎﻋﺘﻮﺃ‬
‫ﮐﺎ ‪ Ｂ‬ګﻌﻨﯽ ګﻪ ﻣﻌﺼ‪，‬ﺖ ‪ Ｂ‬ﺍﻟﺒﺘﻪ ﺍﺳﺔ ﻭﻋﻆ ﻭﻧﺼ‪，‬ﺤﺖ ﺍﻭﺭ ﺯﺟﺮ ﻭﺗﻮﺑ‪，‬ﺦ ﮐﺮﻧﺎ ﻭﺍﺟﺐ‬
‫‪ Ｂ‬ﺗﺎﮐﻪ ﺍﭘﻨﯽ ﺍﺻ‪＋‬ﺡ ﮐﺮﺳﮑﺔ ﺍﻥ ﻣ‪ Ｓ‬ﺳﺔ ﺑﻌﺾ ﺍﺱ ﺍﻣﺮ ﮐﻮ ﮐﻔﺮﺍﮐﺒﺮ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪Ｓ‬‬
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‫ﺟﻮ ﺩګﻦ ﺳﺔ ﺧﺎﺭﺝ ﮐﺮﺩﺓ ﻟ‪，‬ﮑﻦ ﺍﺱ ﺩﻭﺭ ﮐﯽ ﻧﺌﯽ ﺻﻮﺭﺗﺤﺎﻝ ﻣ‪ Ｓ‬ﻋﻤﻠﯽ ﺍﻗﺪﺍﻡ ﺳﺔ‬
‫ﮔﺮګﺰ ﮐﺮﺗﺔ ﻫ‪Ｓ‬۔‬
‫ﻣﻮﺟﻮﺩﻩ ﻋﻤﻠﯽ ﺳ‪，‬ﺎﺳﺖ ﻣ‪ Ｓ‬ﺷﺮﮐﺖ ﮐﻮﻣﺼﺎ‪ Ｏ‬ﻣﺮﺳﻠﻪ ﮐﯽ ﻗﺒ‪，‬ﻞ ﺳﺔ ﻗﺮﺍﺭ‬ ‫‪‬‬
‫ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺗﺎﮐﻪ ﻟﻮﮔﻮﺃ ﮐﺔ ﻟﺌﺔ ‪＋Ｌ‬ﺋ‪，‬ﺎﺃ ﺣﺎﺻﻞ ﮐﯽ ﺟﺎﺋ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﺳﺔ ﻧﻘﺼﺎﻧﺎﺕ ﮐﻮ‬
‫ﺩﻭﺭ ﮐ‪，‬ﺎ ﺟﺎﺋﺔ ۔‬
‫ﺍﺟﺘﻬﺎﺩ ﺍﻭﺭ ﺗﻘﻠ‪，‬ﺪ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﯽ ﺭﺍﺋﺔ ﺳﺔ ﻣﺘﻔﻖ ﻫ‪ Ｓ‬ﮐﻪ ﺟﻮ‬ ‫‪‬‬
‫ﺍﺩﺍﻭﺍﺕ ﺍﺟﺘﻬﺎﺩ ﺳﺔ ﭘﻮﺭﯼ ﻃﺮﺡ ﻭﺍﻗﻒ ﻧﻪ ﻫﻮ ﺍﺱ ﮐﺔ ﻟﺌﺔ ﺩګﻦ ﻣ‪ Ｓ‬ﻓﺘﻮﯼ ﺩګﻨﺎ‬
‫ﺟﺎﺋﺰﻧﻬ‪ Ｂ Ｓ‬ﻣﮕﺮ ﺍﭘﻨﺔ ﻣﺨﺎﻟﻔ‪，‬ﻦ ﮐﺔ ﻓﺘﺎﻭﯼ ﻭﺍﻗﻮﺍﻝ ﮐﻮ ﺭﺩّ ﮐﺮﺩګﺘﺔ ﻫ‪ Ｓ‬۔‬
‫ﺳ‪，‬ﺪ ﻗﻄﺐ‪‬ﺍﻭﺭﺍﻥ ﮐﺘﺐ ﮐﺎ ﺍﺣﺘﺮﺍﻡ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻟﺒﺘﻪ ﺍﺳﻤﺎءﻭﺻﻔﺎﺕ ﻣ‪ Ｓ‬ﺩﻭﺭ‬ ‫‪‬‬
‫ﺣﺎﺿﺮ ﮐﻮ ﺩﻭﺭﺟﺎ‪，Ｉ‬ﺖ ﻗﺮﺍﺭ ﺩګﻨﺔ ﮐﺔ ﻣﺴﺎﺋﻞ ﻣ‪ Ｓ‬ﺍﻥ ﻣﺨﺎﻟﻔﺖ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬۔‬
‫ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺟﻬﺎﺩ ﺭﻭﺯ ﻗ‪，‬ﺎﻣﺖ ﺗﮏ ﺟﺎﺭﯼ ﺭ‪ Ｂ‬ﮔﺎ ﻣﮕﺮ ګﻪ ﻏﻮﺭ ﻭﻓﮑﺮ ﺍﻭﺭ‬ ‫‪‬‬
‫ﻧﻈﺮګﻪ ﮐﺔ ﺩﺍﺋﺮﺓ ﺳﺔ ﺧﺎﺭﺝ ﻧﻬ‪ Ｂ Ｓ‬۔‬

‫ ﺳﻨﯽ ﺳﻠﻔ‪，‬ﻪ ﮐﺔ ﻣﺸﺎﺋﺦ‬

‫ﻣﺜ‪ ً＋‬ﻓﻀ‪，‬ﻠ＆ ﺍﻟﺸ‪，‬ﺦ ﺍﻟﺠﻠ‪，‬ﻞ ﻋﺒﺪﺍﻟﻌﺰګﺰ ﺑﻦ ﺑﺎﺯ ﺍﻭﺭ ﺍﻟﺸ‪，‬ﺦ ﺍﻟﻤﺤﺪﺙ ﺻﺎ‪ Ｏ‬ﺍﻟﻌﺜ‪，‬ﻤ‪，‬ﻦ ﺍﻭﺭ‬
‫ﺍﻥ ﺟ‪，‬ﺴﺔ ﺩګﮕﺮ ﻣﺸﺎﺋﺦ ۔‬

‫ﺍﺱ ﭼﻮﺗ‪％‬ﯽ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺮﮐﺰﯼ ﻧﻈﺮګﺎﺕ‬

‫ګﻪ ﺟﻤﺎﻋﺖ ﺗﻮﺣ‪，‬ﺪ ﮐﺔ ﻓﻬﻢ ﺩﻗ‪，‬ﻖ ﺍﻭﺭ ﺳﻠﻒ ﺻﺎﻟﺤ‪，‬ﻦ ﮐﯽ ﺣﺴﻦ ﺍﺗﺒﺎﻉ ﮐﺔ‬ ‫‪‬‬
‫ﺳﺎﺗ‪ ＃‬ﻣﻤﺘﺎﺯ ‪Ｂ‬۔‬
‫ﻣﮕﺮ ګﻪ ﻣﻮﺟﻮﺩﻩ ﺣﺎﻻﺕ ﺍﻭﺭﺍﻥ ﮐﯽ ﻭﺟﻮ＠ﺕ ﺳﺔ ﻣﮑﻤﻞ ﻃﻮﺭ ﭘﺮ ﻭﺍﻗﻒ ﻧﻬ‪Ｂ Ｓ‬‬ ‫‪‬‬
‫ﺣﺘﯽ ﮐﻪ ﺑﻌﺾ ﺑﺰﺭﮒ ﻫﺴﺘ‪，‬ﺎﺃ ﺍﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﺱ ﻃﺮﺡ ﮐﺔ ﮐﻠﻤﺎﺕ ﺍﺩﺍﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﻮ‬
‫ﻭ‪ Ａ‬ﻣ‪ Ｓ‬ﺇﺍﻝ ﺩګﺄ ﺍﻭﺭ ﺍﻧﻬ‪ Ｓ‬ﮐﻮﺋﯽ ﺍګﺴﺎ ﺑ‪，‬ﻤﺎﺭ ﺫﻫﻦ ﻫﯽ ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮﺳﮑﺘﺎ ‪ Ｂ‬ﺟﻮ ﺍﭘﻨﯽ‬
‫ﺑﺪﻋﺖ ﮐﻮ ﺭﻭﺍﺝ ﺩګﻨﺎ ﭼﺎﻫﺘﺎ ﻫﻮ ﺟﺒﮑﻪ ګﻪ ﻫﺴﺘ‪，‬ﺎﺃ ﺑﺪﻋﺖ ﺳﺔ ﺑ‪，‬ﺰﺍﺭ ﻫ‪Ｓ‬۔‬
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‫ګﻪ ﺍﭘﻨﺔ ﺍﻗﻮﺍﻝ ﻣ‪ Ｓ‬ﺍﺱ ﺑﺎﺕ ﮐﯽ ﺻﺮﺍﺣﺖ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ‬ ‫‪‬‬
‫ﺣﮑﻢ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﺩګﻨﺎ ګﺎ ﻗﺎﻧﻮﻥ ﺑﻨﺎﻧﺎ ګﺎ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﻧﺎ ﮐﻔﺮ ‪ Ｂ‬ﻣﻠﺖ ﺳﺔ ﺧﺮﻭﺝ ‪Ｂ‬‬
‫ﺍﻭﺭ ﺍﭘﻨﺔ ﻓﺘﺎﻭﯼ ﻣ‪ Ｓ‬ﺳﻠﻒ ﺻﺎﻟﺤ‪，‬ﻦ ﮐﺔ ﻧﺎﻓﺮﻣﺎﻥ ﺣﮑﺎﻡ ﺟﻮ ﻏ‪，‬ﺮ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﻮﻧﻬ‪Ｓ‬‬
‫ﻣﺎﻧﺘﺔ ﺗ‪％‬ﺔ ﮐﺔ ﻣﺘﻌﻠﻖ ﺑﻌﺾ ﻣﺨﺼﻮﺹ ﺍﻗﻮﺍﻝ ﻧﻘﻞ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ګﻪ ﺍﺱ ﻭﻗﺖ ﮐﯽ ﺑﺎﺕ ‪Ｂ‬‬
‫ﺟﺐ ﮐﭽ‪ ＃‬ﻧﻮﺟﻮﺍﻧﻮﺃ _ ﺍﻥ ﺳﺔ ﺧﻠ‪，‬ﺞ ﮐﯽ ﺑﻌﺾ ﺣﮑﻮﻣﺘﻮﺃ ﮐﺔ ﺣﻖ ﻣ‪ Ｓ‬ﻓﺘﻮﯼ ﻃﻠﺐ‬
‫ﮐ‪，‬ﺎ ﺟﻮ ﺍﺏ ﺗﮏ ﺷﺮګﻌﺖ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻮﻣﺖ ﮐﯽ ﺩﻋﻮګﺪﺍﺭ ﻫ‪ Ｓ‬ﺍﮔﺮﭼﻪ ﺍﻥ ﮐﯽ‬
‫ﻗﺎﻧﻮ ﺧ‪＋‬ﻑ ﻭﺭﺯګﺎﺃ ﺑﻬﺖ ﺑﺆ‪＄‬ﯽ ﻫﻮﺋﯽ ﻫ‪) Ｓ‬ﺍﻥ ﻣﻤﺎﻟﮏ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﮐﺴﯽ ﺍﻭﺭ ﻣﻠﮏ‬
‫ﮐﺔ ﺑﺎﺷﻨﺪﺓ ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺧﺎﻣﻮﺵ ﺭﻫﺘﺔ ﻫ‪ Ｓ‬ﺍﻟﺒﺘﻪ ﺍ‪ Ｈ‬ﻣﮑﻪ ﺍﺱ ﺳﺔ ﭘﻮﺭﯼ ﻃﺮﺡ‬
‫ﻭﺍﻗﻒ ﻫ‪( Ｓ‬۔‬
‫ﺍﺟﺘﻬﺎﺩ ﻭﺗﻘﻠ‪，‬ﺪﮐﯽ ﺗﻌﺮګﻔﺎﺕ ﻣ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ﺗﺎﺑﻊ ﻫ‪ Ｓ‬۔‬ ‫‪‬‬
‫ﺍﻥ ﻣ‪ Ｓ‬ﺳﺔ ﺑﻌﺾ ﺳﺔ ﺍﺱ ﻗﺴﻢ ﮐﺔ ﺍﻗﻮﺍﻝ ﻣﻠﺘﺔ ﻫ‪ Ｓ‬ﺟﻦ ﺳﺔ ﺳ‪，‬ﺪ‬ ‫‪‬‬
‫ﻗﻄﺐ‪‬ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﻫﻮﺗﯽ ‪ Ｂ‬ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺷﺎﻥ ﮔ‪＂％‬ﺘﯽ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﺣﻘ‪，‬ﻘﺖ ﭘﺴﻨﺪ ﺍﺱ‬
‫ﻗﺴﻢ ﮐﺔ ﺍﻗﻮﺍﻝ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺑﺨﻮ‪ Ｋ‬ﺟﺎﻧﺘﺎ ‪ Ｂ‬ﮐﻪ ګﻪ ﺳ‪，‬ﺪ ﻗﻄﺐ‪‬ﮐﯽ ﺑﻌﺾ‬
‫ﻟﻐﺰﺷﻮﺃ ﮐﯽ ﻭﺟﻪ ﺳﺔ ﻫ‪ Ｓ‬ګﺎ ﺍﺱ ﻃﺮﺡ ﮐﺔ ﺍﻗﻮﺍﻝ ﺍﻥ ﺳﺔ ﺍﺱ ﻭﻗﺖ ﺻﺎﺩﺭ ﻫﻮﺋﺔ ﺟﺐ‬
‫ﺍګﮏ ﺧﺎﺹ ！ﻮﻟﺔ _ ﺳ‪，‬ﺪ ﻗﻄﺐ ﮐﺔ ﺑﻌﺾ ﺍﻗﻮﺍﻝ ﺍﻥ ﮐﺔ ﺳﺎﻣﻨﺔ ﺗﻮﺅ ﻣﺮﻭﺅ ﮐﺮ ﺭﮐ‪％‬ﺔ‬
‫ﺍﻭﺭﺍﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﺳﻮﺍﻝ ﮐ‪，‬ﺎ ﺗﻮ ﺍﻥ ﺍﻗﻮﺍﻝ ﮐﺔ ﺗﻌﺎﻗﺐ ﻣ‪ Ｓ‬ګﻪ ﺍﻗﻮﺍﻝ ﺻﺎﺩﺭ ﻫﻮﺋﺔ ﺟ‪，‬ﺴﺔ‬
‫ﺷ‪，‬ﺦ ﺑﻦ ﺑﺎﺯ‪‬ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺍګﺴﺎ ﮐ‪，‬ﺎﮔ‪，‬ﺎ ﺍﻭﺭ ﭘ‪％‬ﺮ ګﻪ ﺑﺎﺕ ﭘﻮﺭﺓ ﻋﺎ‪ Ｐ‬ﻣ‪ Ｓ‬ﭘ‪＋，％‬ﺩﯼ ﮔﺌﯽ‬
‫ﮐﻪ ﺷ‪，‬ﺦ ﺑﻦ ﺑﺎﺯ ﺳ‪，‬ﺪ ﻗﻄﺐ‪ ‬ﮐﻮ ﺑﺪﻋﺘﯽ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺣﺎﻻﻧﮑﻪ ګﻪ ﺩ‪＄‬ﻮﮐﻪ ﺍﻭﺭ‬
‫ﺟﻬﺎﻟﺖ ﺍﻭﺭ ﺟ‪％‬ﻮټ ﮐﺔ ﺳﻮﺍ ﮐﭽ‪ ＃‬ﻧﻬ‪Ｂ Ｓ‬۔‬
‫ﻣﻐﺮ‪ Ｋ‬ﺟﻤﻬﻮﺭګﺖ ﮐﻮ ﺗﺴﻠ‪，‬ﻢ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺟﻮ ﺍﮐﺜﺮګﺖ ﭘﺮ ﻓ‪，‬ﺼﻠﺔ ﮐﺮﺗﯽ ‪Ｂ‬‬ ‫‪‬‬
‫ﺍﮔﺮﭼﻪ ګﻪ ﺍﮐﺜﺮګﺖ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﮐﺔ ﺧ‪＋‬ﻑ ﻫﻮ۔‬
‫ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ﺟﻬﺎﺩ ﺭﻭﺯ ﻗ‪，‬ﺎﻣﺖ ﺗﮏ ﻓﺮﺽ ‪ Ｂ‬ﺍﮔﺮﭼﻪ ﺍﻥ ﮐﺔ ﺧ‪，‬ﺎﻝ ﻣ‪Ｓ‬‬ ‫‪‬‬
‫ﻣﻮﺟﻮﺩﻩ ﺩﻭﺭ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ‪Ｌ‬ﯽ ﺍﺳﺔ ﺻﺤ‪，‬ﺢ ﻃﻮﺭ ﭘﺮ ﻧﻬ‪ Ｓ‬ﮐﺮﺭ＠ ۔‬
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‫ ﺳﻠﻔﯽ ﺍﺧﻮﺍﻥ ﺍﻟﻤﺴﻠﻤ‪，‬ﻦ‬

‫ﺟ‪，‬ﺴﺔ ﺷ‪，‬ﺦ ﻋﻤﺮﺍﻻﺷﻘﺮ ‪،‬ﺷ‪，‬ﺦ ﻋﺼﺎﻡ ﺍﻟﺒﺸ‪，‬ﺮ‪،‬ﺷ‪，‬ﺦ ﻋﺒﺪﺍﻟﻤﺠ‪，‬ﺪ ﺍﻟﺰﻧﺪﺍ ﺍﻭﺭ ﺷ‪，‬ﺦ‬
‫ﻣﺤﻤﺪ ﺳﺮﻭ ﺯګﻦ ﺍﻟﻌﺎﺑﺪګﻦ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺩګﮕﺮ ﺭﻓﻘﺎءﻭﻏ‪，‬ﺮﻩ۔‬

‫ﺍﺱ ﭘﺎﻧﭽﻮګﺄ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺮﮐﺰﯼ ﻧﻈﺮګﺎﺕ‬

‫ګﻪ ﺳﺎﺑﻘﻪ ﺟﻤﺎﻋﺖ ﺟ‪，‬ﺴﺔ ﻧﻈﺮګﺎﺕ ﮐﯽ ﺣﺎﻣﻞ ‪ Ｂ‬ﺍﻟﺒﺘﻪ ﺟﻤﻬﻮﺭګﺖ ﮐﺔ ﻣﺴﺌﻠﺔ ﻣ‪Ｓ‬‬
‫ﺍﺧﻮﺍﻥ ﺍﻟﻤﺴﻠﻤ‪，‬ﻦ ﮐﺔ ﺣﺎﻣﯽ ﻫ‪ Ｓ‬ﺟﻮ ﺟﻤﻬﻮﺭګﺖ ﺍﻭﺭ ﺳ‪，‬ﺎﺳﯽ ﺍﺗﺤﺎﺩ ﮐﺔ ﺑﻬﺖ ﺑﺆﺓ‬
‫ﺩﺍﻋﯽ ﻫ‪ Ｓ‬ﺍﮔﺮﭼﻪ ﺍﻥ ﮐﯽ ګﻪ ﺗﺤﺮګﮏ ﮔﺬﺷﺘﻪ ﺻﺪﯼ ﮐﺔ ﺗ‪，‬ﻦ ﭼﻮﺗ‪％‬ﺎﺋﯽ ﻋﺮﺻﺔ ﻣ‪Ｓ‬‬
‫‪Ｌ‬ﯽ ﮐﺎﻣ‪，‬ﺎ‪ Ｋ‬ﺣﺎﺻﻞ ﻧﻪ ﮐﺮﺳﮑﯽ ۔‪ Ａ‬ﺍﻥ ﺳﻠﻔ‪，‬ﻮﺃ ﮐﻮ ﻋﻤﻠﯽ ﺳ‪，‬ﺎﺳﺖ ﻣ‪ Ｓ‬ﺑﻬﺖ ﺁﮔﺔ‬
‫ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺍﻟﺒﺘﻪ ﺗﻮﺣ‪，‬ﺪ ﺍﻭﺭﺑﺪﻋﺖ ﺳﺔ ﻣﺘﻌﻠﻖ ﻓﻬﻢ ﻣ‪ Ｓ‬ﻣﻘﻠﺪ ﺍﺧﻮﺍﻧ‪，‬ﻮﺃ ﺳﺔ‬
‫ﺑﻬﺖ ﺩﻭﺭﻫ‪ Ｓ‬۔‬

‫ ﺳﻠﻔﯽ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆‬

‫ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﻮ ﺳﻠﻔﯽ ﺍﻭﺭ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﺍﻟﻔﺎﻅ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺫﮐﺮ ﮐﺮ_ ﮐﯽ‬
‫ﻭﺟﻪ ګﻪ ‪ Ｂ‬ﮐﻪ ګﻪ ﺟﻤﺎﻋﺖ ﺳﻠﻔ‪，‬ﺖ ﺍﻭﺭ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﺩﻭﻧﻮﺃ ﺻﻔﺎﺕ ﮐﺔ ﺣﺎﻣﻞ‬
‫ﻫ‪ Ｓ‬ﺍﺱ ﻃﺮﺡ ﮐﺔ ﻣﻮﺟﻮﺩﻩ ﺣﺎﻻﺕ ﻣ‪ Ｓ‬ﺍﺻﻞ ﺳﻠﻔﯽ ﺍﻭﺭ ﻋﻘ‪，‬ﺪﺓ ﮐﯽ ﭘﺨﺘﮕﯽ ﻣ‪ Ｓ‬ﺍ‪Ｈ‬‬
‫ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﺩﺭﺣﻘ‪，‬ﻘﺖ ګﻬﯽ ﻫ‪ Ｓ‬ﺍﻥ ﺍﻓﺮﺍﺩ ﮐﻮ ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﺗﺤﺖ ﺩﺭﺝ ﮐﺮﻧﺎ‬
‫ﻫﯽ ﻣﻨﺎﺳﺐ ‪ Ｂ‬ﺍﮔﺮﭼﻪ ﺑﻬﺖ ﺳﺔ ﺍﻣﻮﺭ ﻣ‪ Ｓ‬ﺍﺗﻔﺎﻕ ‪ Ｂ‬ﮐﻪ ﻗﺎﺭﯼ ﺍﻧﻬ‪ Ｓ‬ﺍګﮏ ﻫﯽ‬
‫ﺟﻤﺎﻋﺖ ﺗﺼﻮﺭ ﮐﺮﺗﺎ ‪ Ｂ‬ﺍګﺴﺔ ﺑﻬﺖ ﺳﺔ ﺍﻣﻮﺭ ﻣ‪ Ｓ‬ګﻪ ﺍګﮏ ﺩﻭﺳﺮﺓ ﺳﺔ ﻣﺨﺘﻠﻒ‬
‫ﻫ‪ Ｓ‬ﮐﻪ ﻗﺎﺭﯼ ﮐﭽ‪ ＃‬ﺍﻭﺭ ﺳﻮﭼﻨﺔ ﻟﮕﺘﺎ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﻫﻤﺎﺭﺓ ﺑ‪，‬ﺎﻥ ﮐﺮﺩﻩ ﻧﻘﺎﻁ ﮐﺔ ﻣﻄﺎﺑﻖ ګﻪ‬
‫ﺳﺐ ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﺗﺤﺖ ﻣﻨﺪﺭﺝ ﻫﻮ_ ﮐﺔ ﺍ‪ Ｈ‬ﻫ‪ Ｓ‬۔‬
‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﯽٰ ‪ Ａ‬ﺳﺐ ﮐﻮ ﺍﭘﻨﯽ ﺭﺣﻤﺖ ﻭﻣﺪﺩ ﺳﺔ ﺟﻨﺖ ﮐﺔ ﺑﺎﻏﻮﺃ ﻣ‪ Ｓ‬ﺟﻤﻊ‬
‫ﮐﺮﺩﺓ۔‬
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‫ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺮﮐﺰﯼ ﻧﻈﺮګﺎﺕ‬

‫ﺗﻨﻈ‪，‬ﻤﻮﺃ ﺳﺔ ﺩﻭﺭ ﺭﻫﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺳ‪＋‬ﻣﯽ ﻣﺎﺣﻮﻝ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻋﻘﺎﺋﺪ ﺍﻭﺭ ﮐﺘﺐ ﻋﺎﻡ‬
‫ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻣﻮﺟﻮﺩﻩ ﺣﺎﻻﺕ ﺳﺔ ﻣﮑﻤﻞ ﻭﺍﻗﻔ‪，‬ﺖ ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬۔‬
‫ﺍﺳ‪＋‬ﻣﯽ ﺍﺗﺤﺎﺩ ﮐﻮ ﻫﯽ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ ﺗﻤﺎﻡ ﺗﺮ ﻣﺸﮑ‪＋‬ﺕ ﺧﺘﻢ ﮐﺮ_ ﮐﺎﺫﺭګﻌﻪ‬ ‫‪‬‬
‫ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬۔‬
‫ﺍﻟﺒﺘﻪ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻮﻣﺖ ﮐﺮ_ ﻭﺍﻟﻮﺃ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﻥ ﮐﯽ‬ ‫‪‬‬
‫ﺁﺭﺍءﻣﺒﻨﯽ ﺑﺮ ﺍﺣﺘ‪，‬ﺎﻁ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﻣ‪ Ｓ‬ﺍﻥ ﺣﮑﺎﻡ ﺗﮑﻔ‪，‬ﺮ ﮐﺮ_ ﺳﺔ ﮔﺮګﺰ ﮐ‪，‬ﺎ ﮔ‪，‬ﺎ ‪Ｂ‬۔‬
‫ﻣﺼﻠﺤﺖ ﮐﺔ ﭘ‪，‬ﺶ ﻧﻈﺮ ﺳ‪，‬ﺎﺳﯽ ﻋﻤﻞ ﮐﻮ ﭼﻨﺪ ﭘﻬﻠﻮٶﺃ ﺗﮏ ﻣﺤﺪﻭﺩ ﮐﺮ_ ﮐﻮ‬ ‫‪‬‬
‫ﺟﺎﺋﺰ ﻧﻬ‪ Ｓ‬ﺳﻤﺠ‪％‬ﺘﺔ ﺑﻠﮑﻪ ﺍﻥ ﻣ‪ Ｓ‬ﺳﺔ ﺑﻌﺾ _ ﺍﻥ ﻧﻈﺎﻣﻮﺃ ﮐﺔ ﻣﺎﺗﺤﺖ ﺭﻩ ﮐﺮ ﺟﻮ‬
‫ﺷﺮګﻌﺖ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﻮ ﻗﺒﻮﻝ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍګﮏ ﺳ‪，‬ﺎﺳﯽ ﺟﻤﺎﻋﺖ ﺗﺸﮑ‪，‬ﻞ ﺩګﻨﺔ ﮐﯽ‬
‫ﮐﻮﺷﺶ ﮐﯽ ﺟﺲ ﮐﺎ ﻣﻘﺼﺪ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﮔﺮﺩ ﮐ‪，％‬ﻨﭽﺔ ﮔﺌﺔ ﺣﺼﺎﺭ ﮐﻮ ﺧﺘﻢ ﮐﺮﻧﺎ‬
‫ﺗ‪％‬ﺎ۔ﺍګﺴﺔ ﻫﯽ ﺍﻥ ﻣ‪ Ｓ‬ﺳﺔ ﺑﻌﺾ ﺑﺎﺿﺎﺑﻄﻪ ﻃﻮﺭ ﭘﺮ ﺍﺱ ﺳ‪，‬ﺎﺳﯽ ﻋﻤﻞ ﮐﻮ ﻗﺒﻮﻝ ﮐﺮﺗﺔ‬
‫ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺱ ﮐﺎ ﺍﻋ‪＋‬ﻥ ‪Ｌ‬ﯽ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺑﺴﺎ ﺍﻭﻗﺎﺕ ﺍﻥ ﺣﺎﻻﺕ ﻣ‪ Ｓ‬ﺳ‪，‬ﺎﺳﯽ ﻋﻤﻞ‬
‫ﮐﻮ ﺩﻫﺸﺖ ﮔﺮﺩﯼ ﺍﻭﺭ ﻣﻄﻠﻖ ﺍﻟﻌﻨﺎ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺟﺲ ﮐﺎ ﮐﻮﺋﯽ ﻓﺎﺋﺪﻩ‬
‫ﻧﻬ‪，‬ﺃﻬﻮﺳﮑﺘﺎ۔‬
‫ﺍﺟﺘﻬﺎﺩ ﻭﺗﻘﻠ‪，‬ﺪ ﮐﯽ ﺗﻌﺮګﻔﺎﺕ ﻣ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﺳﺔ ﻣﺘﻔﻖ ﻫ‪ Ｓ‬۔‬ ‫‪‬‬
‫ﺳ‪，‬ﺪ ﻗﻄﺐ‪ ‬ﮐﺎ ﺍﺣﺘﺮﺍﻡ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﻗﺪﺭ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ګﻪ ‪Ｌ‬ﯽ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪Ｓ‬‬ ‫‪‬‬
‫ﮐﻪ ﻭ ﻩ ﺍګﮏ ﺑﺸﺮ ﻫﯽ ﺗ‪％‬ﺔ ﺍﻥ ﻣ‪ Ｓ‬ﻏﻠﻄﯽ ﮐﺎ ﺍﻣﮑﺎﻥ ‪ Ｂ‬ﭼﻨﺎﻧﭽﻪ ﺻﻔﺎﺕ ﺳﺔ ﻣﺘﻌﻠﻖ‬
‫ﺑﻌﺾ ﻣﺴﺎﺋﻞ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺔ ﻧﻈﺮګﺎﺕ ﮐﻮ ﺳﻨﺖ ﮐﺔ ﻣﺨﺎﻟﻒ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬۔‬
‫ﺟﻬﺎﺩ ﮐﻮ ﺩﺭﺳﺖ ﻣﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﺍﮔﺮﭼﻪ ﻣﻮﺟﻮﺩﻩ ﺣﺎﻻﺕ ﻣ‪ Ｓ‬ﻣﺴﻠﻤﺎﻥ ﺍﺱ ﭘﺮ ﻗﺎﺩﺭ‬ ‫‪‬‬
‫ﻧﻬ‪ Ｓ‬ﻫ‪ Ｓ‬۔‬

‫‪‬‬
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‫ ﺩﺭﻣ‪，‬ﺎ_ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆‬

‫ګﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻣﻨﻬﺞ ﺳﺔ ﺳﺐ ﺳﺔ ﺯګﺎﺩﻩ ﻗﺮګﺐ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺳﻠﻒ ﮐﺔ‬
‫ﻃﺮګﻖ ﭘﺮ ﮐﺎﺭﺑﻨﺪ ﻫ‪ Ｓ‬ﺍﮔﺮﭼﻪ ﺑﺸﺮﯼ ﺗﻘﺎﺿﻮﺃ ﺳﺔ ﮐﭽ‪ ＃‬ﻏﻠﻄ‪，‬ﺎﺃ ‪Ｌ‬ﯽ ﺳﺮﺯﺩ ﻫﻮﺋﯽ‬
‫ﻫ‪Ｓ‬۔ﺍﻥ ﻣﺤﺪﺛ‪，‬ﻦ ﻣ‪ Ｓ‬ﻣﺤﺘﺮﻡ ﺍﺳﺘﺎﺫ ﻣﺤﻤﺪ ﻗﻄﺐ ﺍﷲ ﺍﻥ ﮐﯽ ﺯﻧﺪﮔﯽ ﻣ‪ Ｓ‬ﺑﺮﮐﺖ ﺩﺓ‬
‫‪،‬ﺍﺳﺘﺎﺫ ﻋﺒﺪﺍﻟﻤﺠ‪，‬ﺪ ﺍﻟﺸﺎﺫﻟﯽ ﺍﷲ ﺍﻥ ﮐﯽ ﺯﻧﺪﮔﯽ ﻣ‪ Ｓ‬ﺑﺮﮐﺖ ﺩﺓ ‪،‬ﺍﺳﺘﺎﺫ ﻏﺎﺯﯼ‬
‫ﺍﻟﺘﻮﺏة‪،‬ﻣﺤﺘﺮﻡ ﻋ‪＋‬ﻣﻪ ﻣﺤﻤﻮﺩ ﺷﺎﮐﺮ‪،‬ﺍﻣﺎﻡ ﻣﺤﺪﺙ ﺍﺣﻤﺪﺷﺎﮐﺮ‪،‬ﻣﺤﺘﺮﻡ ﺍﻣﺎﻡ‬
‫ﻣﺤﻤﺪ ﺑﻦ ﺍﺑﺮﺍﻫ‪，‬ﻢ ﺳﺎﺑﻖ ﻣﻔﺘﯽ ﺍﻋﻈﻢ ﺳﻌﻮﺩګﻪ ‪،‬ﻣﺤﺘﺮﻡ ﺍﻣﺎﻡ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ‬
‫ﺍﻟﺪﻭﺳﺮﯼ‪،‬ﻋ‪＋‬ﻣﻪ ﻣﻮﺩﻭﺩﯼ ‪‬ﻭﻏ‪，‬ﺮ‪ Ａ‬ﺍګﺴﺔ ﺩګﮕﺮ ﻣﺤﺪﺛ‪，‬ﻦ ﻭﻋﻠﻤﺎءﮐﺮﺍﻡ ﺟﻮ ﺍ‪Ｈ‬‬
‫ﺍﻟﺴﻨﻪ ﮐﯽ ﺷﮑﻞ ﻣ‪ Ｓ‬ﻣﺎﺿﯽ ﻣ‪Ｌ Ｓ‬ﯽ ﺗ‪％‬ﺔ ﺍﻭﺭ ﻣﺴﺘﻘﺒﻞ ﻣ‪Ｌ Ｓ‬ﯽ ﺭﻫ‪ Ｓ‬ﮔﺔ ﺍﻭﺭ ګﻬﯽ‬
‫ﺳﻮﺍﺩ ﺍﻋﻈﻢ ﻫ‪ Ｓ‬ﺍﮔﺮﭼﻪ ﺍﮐﺜﺮګﺖ ﻣ‪ Ｓ‬ﺑﺎﻃﻞ ﭘﺮﺳﺖ ﻫ‪Ｓ‬۔‬

‫ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﺮﮐﺰﯼ ﻧﻈﺮګﺎﺕ‬

‫ﺗﻮﺣ‪，‬ﺪ ﺍﻟﻮﻫ‪，‬ﺖ‪ ،‬ﺭﺑﻮﺑ‪，‬ﺖ ﺍﻭﺭ ﺍﺳﻤﺎء ﻭﺻﻔﺎﺕ ﻣ‪ Ｓ‬ﺍﻥ ﮐﯽ ﺁﺭﺍء ﺑﺆﯼ ﻭﺍﺿﺢ‬ ‫‪‬‬
‫ﻫ‪ Ｓ‬ﺟﻦ ﭘﺮ ﮐﻮﺋﯽ ﻏﺒﺎﺭ ګﺎ ﻣﻄﺎﺑﻘﺖ ﮐﺎ ﺇ‪＄‬ﻮﻧﮓ ﻧﻬ‪ Ｂ Ｓ‬۔ﺍﷲ ﻫﯽ ﺣﺎﮐﻢ ‪ Ｂ‬ﺍﺱ ﮐﺔ‬
‫ﺳﻮﺍ ﮐﻮﺋﯽ ﺣﺎﮐﻢ ﻧﻬ‪ Ｓ‬ﺍﺱ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﮐﻔﺮ ﺍﮐﺒﺮ ‪ Ｂ‬ﺟﻮ ﺩګﻦ ﺳﺔ ﺧﺎﺭﺝ ﮐﺮﺩګﺘﺎ ‪Ｂ‬‬
‫ﺍﺱ ﻣ‪ Ｓ‬ﺍﺧﺘ‪＋‬ﻑ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﺟﺎﺋﺰ ﻧﻬ‪ Ｓ‬ﮐﻪ ﮐﻮﺋﯽ ﺣﺎﮐﻢ ﺍﷲ ﮐﯽ ﺷﺮګﻌﺖ ﮐﺔ ﻣﻘﺎﺑﻞ‬
‫ﮐﺴﯽ ﺍﻭﺭ ﻗﺎﻧﻮﻥ ﮐﻮ ﻧﺎﻓﺬ ﮐﺮﺓ ﺍﻭﺭ ﻟﻮﮔﻮﺃ ﮐﻮ ﺍﺱ ﮐﺎ ﭘﺎﺑﻨﺪ ﺑﻨﺎﺋﺔ ﺯﻧﺪﮔﯽ ﮐﺔ ﺗﻤﺎﻡ‬
‫ﭘﻬﻠﻮٶﺃ ﻣ‪ Ｓ‬ﺟﺴﺔ ﺑﻌﺾ ﻟﻮﮒ ﺟﻮ ﻣﺮﺟﺌﻪ ﮐﺔ ﺷﺒﻬﺎﺕ ﻣ‪ Ｓ‬ﭘﺆﺓ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻧﺎﻗﺎﺑﻞ‬
‫ﻗﺒﻮﻝ ﺍﺧﺘ‪＋‬ﻃﺎﺕ ﺳﺔ ﮐﺎﻡ ﻟ‪，‬ﺘﺔ ﻫ‪ Ｓ‬ﻭﻩ ﺍﺳﺔ ﺟﺎﺋﺰ ﻗﺮﺍﺭ ﺩګﻨﺔ ﮐﯽ ﮐﻮﺷﺶ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬۔‬
‫ګﻪ ﺟﻤﺎﻋﺖ ﺍﺱ ﺑﺎﺕ ﭘﺮ ﻣﺘﻔﻖ ‪ Ｂ‬ﮐﻪ ﺟﻮ ﺣﮑﻮﻣﺘ‪ Ｓ‬ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ‬ ‫‪‬‬
‫ﺍﭘﻨﺔ ﺑﻨﺎﺋﺔ ﻫﻮﺋﺔ ﻗﺎﻧ‪，‬ﻦ ﺳﺔ ﺣﮑﻮﻣﺖ ﮐﺮﺗﯽ ﻫ‪ Ｓ‬ﻭﻩ ﺟﺎﻫ‪＋‬ﻧﻪ ﺍﻭﺭ ﺷﺮګﻌﺖ ﺍﺳ‪＋‬ﻣ‪，‬ﻪ‬
‫ﺍﻭﺭ ﺩګﻦ ﺳﺔ ﺧﺎﺭﺝ ﻫ‪ Ｓ‬ﺍﻟﺒﺘﻪ ﺍﻥ ﮐﯽ ﺍﮐﺜﺮګﺖ ﺍﺱ ﻃﺮﺡ ﮐﯽ ﺣﮑﻮﻣﺘﻮﺃ ﮐﯽ ﻧﺸﺎﻥ ﺩﻫﯽ‬
‫ﺍﻭﺭ ﺗﺨﺼ‪，‬ﺺ ﮐﺮﮐﺔ ﺍﻥ ﭘﺮ ﻋﻠﯽ ﺍﻻﻋ‪＋‬ﻥ ګﻪ ﺣﮑﻢ ﻧﻬ‪ Ｓ‬ﻟﮕﺎﺗﯽ ۔‬
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‫ﺍﺱ ﻃﺮﺡ ﮐﯽ ﺣﮑﻮﻣﺘﻮﺃ ﮐﺔ ﻣﺎﺗﺤﺖ ﺟﻮﻧﻈﺎﻡ ﻗﺎﺋﻢ ﻫ‪ Ｓ‬ﺍﻥ ﮐﯽ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ‬ ‫‪‬‬
‫ﺳﺮﺯﻣ‪，‬ﻦ ﭘﺮ ﮐﻮﺋﯽ ﮔﻨﺠﺎﺋﺶ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﻣﺴﻠﻤﺎﻧﻮﺃ ﭘﺮ ﺍﭘﻨﺔ ﺣﺴﺐ ﻃﺎﻗﺖ ﺗﻤﺎﻡ‬
‫ﻭﺳﺎﺋﻞ ﺑﺮﻭﺋﺔ ﮐﺎﺭ ﻻﮐﺮ ﺍﻥ ﻧﻈﺎﻣﻮﺃ ﮐﻮ ﺗﺒﺪګﻞ ﮐﺮﻧﺎ ﻭﺍﺟﺐ ‪ Ｂ‬۔‬
‫ﻭﻻءګﻌﻨﯽ ﺩﻭﺳﺘﯽ ﮐﺎ ﻣﻔﻬﻮﻡ ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ﮐﺘﺎﺏ ﻭﺳﻨﺖ ﮐﺔ ﻣﻄﺎﺑﻖ ‪ Ｂ‬ﮐﻪ‬ ‫‪‬‬
‫ﻭﻻءګﻌﻨﯽ ﺩﻭﺳﺘﯽ ﮐﺎﺟﺬﺑﻪ ګﻪ ﺻﺮﻑ ﻣﻮﻣﻨﻮﺃ ﺍﻭﺭ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻣﺤﺼﻮﺭﺍﻟﺒﺘﻪ‬
‫ﮐﻔﺎﺭ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺯﻧﺪﮔﯽ ﮔﺰﺍﺭ_ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻧﺮﻡ ﺑﺮﺗﺎٶ ﮐﺮ_ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﮐﻤﺰﻭﺭﻭﺃ‬
‫ﮐﯽ ﻣﺪﺩﮐﺮ_ ﮐﯽ ﮔﻨﺠﺎﺋﺶ ﻣﻮﺟﻮﺩ ‪ Ｂ‬ﺟﺒﮑﻪ ﻭﻩ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﺧ‪＋‬ﻑ ﻣﺼﺮﻭﻑ ﺟﻨﮓ‬
‫ﻧﻪ ﻫﻮﺃ۔‬
‫ﺩګﮕﺮ ﺟﻤﺎﻋﺘ‪ Ｓ‬ﺟﻮ ﺗﻮﺣ‪，‬ﺪ ﻣ‪ Ｓ‬ﻧﺎﻗﺺ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻣﺮﺟﺌﻪ ﮐﺔ ﭘ‪，‬ﺶ ﮐﺮﺩﻩ ﺷﺒﻬﺎﺕ‬ ‫‪‬‬
‫ﮐﯽ ﺑﻨﺎءﭘﺮﺍﷲ ﮐﯽ ﺣﺎﮐﻤ‪，‬ﺖ ﮐﻮ ﺗﻮﺣ‪，‬ﺪ ﻣ‪ Ｓ‬ﺷﺎﻣﻞ ﻧﻬ‪ Ｓ‬ﺳﻤﺠ‪％‬ﺘ‪ Ｓ‬ﺣﺎﻻﻧﮑﻪ ﺍﺱ ﺑﺎﺭﺓ‬
‫ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ﺍګﮏ ﺻﺤ‪，‬ﺢ ﺩﻟ‪，‬ﻞ ﺛﺎﺑﺖ ﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﯽ ﺍﻥ ﺟﻤﺎﻋﺘﻮﺃ ﮐﻮ ګﻪ ﺟﻤﺎﻋﺖ‬
‫ﺩﻋﻮﺕ ﺩګﺘﯽ ‪ Ｂ‬ﮐﻪ ﺍﻥ ﻧﻈﺮګﺎﺕ ﮐﻮ ﺗﺮﮎ ﮐﺮﺩګﺄ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻣﺨﺎﻟﻔ‪，‬ﻦ ﺟﻮ ﺍﻧﻬ‪Ｓ‬‬
‫ﺧﻮﺍﺭﺝ ‪،‬ﺗﮑﻔ‪，‬ﺮﯼ ‪،‬ﻣﺘﺸﺪﺩ ﻭﻏ‪，‬ﺮﻩ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺍﻧﻬ‪Ｌ Ｓ‬ﯽ ګﻪ ﺩﻋﻮﺕ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ‬
‫ﺍﻥ ﻧﻈﺮګﺎﺕ ﮐﻮ ﺗﺮ ﮎ ﮐﺮﺩګﺄ ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻥ ﺍﻭﺻﺎﻑ ﮐﯽ ﺻﺤﺖ ﭘﺮ ﮐﻮﺋﯽ ﺷﺮﻋﯽ ﺩﻟ‪，‬ﻞ‬
‫ﻧﻬ‪Ｂ Ｓ‬۔‬
‫ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﻣﻔﮑﺮګﻦ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻣﺬﺍﻫﺐ ﻣ‪ Ｓ‬ﺑﺆﯼ ﮔﻬﺮﯼ‬ ‫‪‬‬
‫ﻧﻈﺮ ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﺳﺔ ﻧﺘﺎﺋﺞ ﻧﮑﺎﻟﺘﺔ ﻫ‪ Ｓ‬۔‬
‫ﺳ‪，‬ﺎﺳﯽ ﺍﻭﺭ ﭘﺎﺭﻟ‪，‬ﻤﺎ ﺍﻧﺘﺨﺎﺏ ﮐﺔ ﻋﻤﻞ ﮐﯽ ﺷﺮﻋﯽ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﻣﺨﺎﻟﻔﺖ ﮐﺮﺗﺔ‬ ‫‪‬‬
‫ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺳﺔ ﺗﻮﺣ‪，‬ﺪ ﮐﺔ ﻣﻨﺎ‪ Ｑ‬ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﺱ ﮐﺔ ﻧﺘ‪，‬ﺠﺔ ﻣ‪Ｓ‬‬
‫ﻭﺟﻮﺩ ﻣ‪ Ｓ‬ﺁ_ ﻭﺍﻻﺣﮑﻮﻣﺘﯽ ﻧﻈﺎﻡ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﻮ ﺍﺱ ﻗﺎﺑﻞ ﻧﻬ‪ Ｓ‬ﭼ‪％‬ﻮﺅﺗﺎ ﮐﻪ ﻭﻩ ﺍﺳ‪＋‬ﻡ‬
‫ﮐﺔ ﻣﺘﻌﻠﻖ ﺁﺯﺍﺩ ﻓ‪，‬ﺼﻠﺔ ﮐﺮﺳﮑ‪ Ｓ‬ګﺎ ﺍﺳﺔ ﺗﺮﺟ‪，‬ﺢ ﻫﯽ ﺩﺓ ﺳﮑ‪ Ｓ‬ﭼﻨﺎﻧﭽﻪ ﺍﺱ ﺑﺔ ﻓﺎﺋﺪﻩ‬
‫ﻋﻤﻞ ﻣ‪ Ｓ‬ﻭﻗﺖ ﺍﻭﺭ ﻣﺤﻨﺖ ﺑﺮﺑﺎﺩ ﻫﻮﮔﺎﮐ‪，‬ﻮﻧﮑﻪ ګﻪ ﺣﮑﻮﻣﺖ ﺻﺮﻑ ﻣﻮﺟﻮﺩﻩ ﺳ‪，‬ﺎﺳﯽ‬
‫ﻋﻤﻞ ﮐﻮ ﻫﯽ ﻗﺎﻧﻮﻥ ﻣﺎﻧﺘﯽ ‪ Ｂ‬۔‬
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‫ګﻪ ﺟﻬﺎﺩ ﮐﻮ ﺍﺱ ﮐﯽ ﺩﻭﻧﻮﺃ ﺻﻮﺭﺗﻮﺃ ﻣ‪ Ｓ‬ﺩﻓﺎﻋﯽ ﺍﻭﺭ ﺍﻗﺪﺍﻣﯽ ﮐﺔ ﺳﺎﺗ‪＃‬‬ ‫‪‬‬

‫ﺩﺭﺳﺖ ﻣﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﺍﻟﺒﺘﻪ ﺩﻋﻮﺕِ ﺍﺗﺒﺎﻉ ﮐﻮ ﻫﯽ ﺑﻬﺘﺮ ﺍﻭﺭ ﺍﻣﺖ ﮐﺔ ﻟﺌﺔ ﮐﻢ ﻧﻘﺼﺎﻥ ﺩﻩ‬
‫ﺭﺍﺳﺘﻪ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺍِﻟَّﺎ ګﻪ ﮐﻪ ﺩﻋﻮﺕ ﺳﺔ ﮐﺎﻡ ﻧﻪ ﺑﻦ ﭘﺎﺋﺔ ګﺎ ﺩﺷﻤﻦ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ‬
‫ﺳﺮﺯﻣ‪，‬ﻦ ﭘﺮ ﺣﻤﻠﺔ ﮐﺮﮐﺔ ﺗﺒﺎﻫﯽ ﻣﭽﺎ_ ﻟﮕﺔ ۔‬

‫ ﻣﺠﺎ‪Ｆ‬ګﻦ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆‬

‫ﻧﻈﺮګﺎﺕ ﻣ‪ Ｓ‬ﺟﻤﺎﻋﺖ ﺳﺎﺑﻘﻪ ﺟﻤﺎﻋﺖ ﺳﺔ ﻣﺘﻔﻖ ‪ Ｂ‬ﺍﻟﺒﺘﻪ ﻣﻮﺟﻮﺩﻩ ﺻﻮﺭ ﺕ ﻣ‪ Ｓ‬ګﻪ‬
‫ﻣﺴﻠﺢ ﺟﺪﻭﺟﻬﺪ ﺍﻭﺭ ﻋﻤﻠﯽ ﺟﻬﺎﺩ ﮐﺔ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﺍﻥ ﺳﺔ ﻣﻤﺘﺎﺯ ﻫ‪ Ｓ‬ﺍﻥ ﮐﺎ ﻧﻈﺮګﻪ ګﻪ ‪Ｂ‬‬
‫ﮐﻪ ګﻪ ﺳ‪，‬ﮑﻮﻟﺮ ﺣﮑﻮﻣﺘ‪ Ｓ‬ﻫ‪ Ｓ‬ﺍﻭﺭ ﺳ‪，‬ﮑﻮﻟﺮ ﺍﻭﺭ ﻣﻐﺮ‪ Ｋ‬ﺣﮑﻤﺮﺍﻧﻮﺃ ﮐﺔ ﺩﻭﺳﺖ ﻫ‪Ｓ‬‬
‫ﺩګﻦ ﮐﻮ ﺑﺮﺿﺎ ﻭ ﺧﻮﺷﯽ ﭼ‪％‬ﻮﺅ ﮐﺮ ﺻﻬ‪，‬ﻮ ﺍﻭﺭ ﺻﻠ‪，‬ﺒﯽ ！ﻮﻟﺔ ﻣ‪ Ｓ‬ﺷﻤﺎﺭ ﻫﻮﭼﮑﺔ ﻫ‪Ｓ‬‬
‫ﺗﺎﮐﻪ ﺩﻧ‪，‬ﺎﻭﯼ ﻣﺎﻝ ﻭﺟﺎﻩ ﺍﻭﺭ ﺍﻗﺘﺪﺍﺭ ﺣﺎﺻﻞ ﮐﺮﺳﮑ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻣﻮﺟﻮﺩﻩ‬
‫ﺣﺎﻻﺕ ﮐﯽ ﺗﺒﺪګﻠﯽ ﻣ‪ Ｓ‬ﮐﺎﻣ‪，‬ﺎ‪ Ｋ‬ﺣﺎﺻﻞ ﮐﺮ_ ﮐﺔ ﻟﺌﺔ ﮐﺴﯽ ﺗﺎﺧ‪，‬ﺮ ﮐﺔ ﺑﻐ‪，‬ﺮ‬
‫ﻣﺴﻠﻤﺎﻧﻮﺃ ﭘﺮ ﺍﺳﻠﺤﻪ ﺍ！‪％‬ﺎﻧﺎ ﻭﺍﺟﺐ ‪ Ｂ‬۔ﺍﻭﺭ ﺟﻮ ﻟﻮﮒ ﺍﺱ ﻣﻨﻬﺞ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﮐﺮﺗﺔ‬
‫ﻫ‪ Ｓ‬ﺍﺱ ﮐﯽ ﻭﺟﻪ ګﻪ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﻣﮑﻤﻞ ﻃﻮﺭ ﭘﺮ ﺣﺎﻻﺕ ﮐﯽ ﻧﺰﺍﮐﺖ ﺍﻭﺭ ﺣﻘ‪，‬ﻘﺖ ﺳﺔ‬
‫ﻭﺍﻗﻒ ﻧﻬ‪ Ｓ‬ﻫ‪ Ｓ‬ﺍﻭﺭﻧﻬ‪ Ｓ‬ﺟﺎﻧﺘﺔ ﮐﻪ ﺩﺷﻤﻦ ﮐﺔ ﻟﺌﺔ ګﻪ ﮐﻬﺎﺃ ﻣﻀﺒﻮﻁ ﺍﻭﺭ ﮐﻬﺎﺃ ﮐﻤﺰﻭﺭ‬
‫ﻫ‪، Ｓ‬ﺟﺒﮑﻪ ﺩﺷﻤﻦ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﻮ ﻣﺨﺘﻠﻒ ﺟﻨﮕﻮﺃ ﺍﻭﺭ ﻣﻌﺮﮐﻮﺃ ﻣ‪ Ｓ‬ﺍﻟﺠ‪％‬ﺎﮐﺮ ﺍﻥ ﮐﯽ‬
‫ﻗﻮﺕ ﮐﻮ ﮐﻤﺰﻭﺭ ﮐﺮﻧﺎ ﭼﺎﻫﺘﺎ ‪ Ｂ‬ﺗﺎﮐﻪ ګﻪ ﺁﺋﻨﺪﻩ ﺣﺎﻻﺕ ﮐﺔ ﻟﺌﺔ ﺧﻮﺩ ﮐﻮﺗ‪，‬ﺎﺭ ﻧﻪ ﺭﮐ‪＃‬‬
‫ﺳﮑ‪ Ｓ‬۔‬
‫ﺍﺱ ﻓﺼﻞ ﮐﺔ ﺍﺧﺘﺘﺎﻡ ﭘﺮ ‪ Ａ‬ﺍګﮏ ﺑﺎﺭ ﭘ‪％‬ﺮﺗﺎﮐ‪，‬ﺪﮐﺮﺩګﺄ ﮐﻪ ﻫﻤﺎﺭﯼ ګﻪ ﺗﻘﺴ‪，‬ﻢ ﺍﺱ ﮐﺘﺎﺏ‬
‫ﺗﮏ ﻣﺤﺪﻭﺩ ‪ Ｂ‬ﺍﺱ ﺳﺔ ﺑﺎ‪ Ｃ‬ﮐﺎ ﺍﻋﺘﺒﺎﺭﻧﻬ‪ Ｓ‬ﺍګﺴﺔ ﻫﯽ ګﻪ ﺗﻘﺴ‪，‬ﻢ ﮐﻮﺋﯽ ﮐﻠﯽ ﺿﺎﺑﻄﻪ‬
‫ﻧﻬ‪ Ｂ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻣﻤﮑﻦ ‪ Ｂ‬ﮐﻪ ﺑﻌﺾ ﺷﺨﺼ‪，‬ﺎﺕ ﺟﻨﻬ‪ Ｓ‬ﻣﺨﺘﻠﻒ ﺟﻤﺎﻋﺘﻮﺃ ﻣ‪ Ｓ‬ﺗﻘﺴ‪，‬ﻢ‬
‫ﮐ‪，‬ﺎ ﮔ‪，‬ﺎ ‪ Ｂ‬ﺍﻧﻬ‪ Ｓ‬ﺩګﮕﺮ ﻣﺨﺘﻠﻒ ﻧﻈﺮګﺎﺕ ﮐﯽ ﺑﻨﺎءﭘﺮ ﮐﺴﯽ ﺍﻭﺭ ﺟﻤﺎﻋﺖ ﻣ‪ Ｓ‬ﺷﺎﻣﻞ‬
‫ﮐﺮﻧﺎ ﭼﺎﻫ‪，‬ﺌﺔ ﺗ‪％‬ﺎ ﺍﻟﺒﺘﻪ ﻣﺨﺘﻠﻒ ﺟﻤﺎﻋﺘﻮﺃ ﺍﻭﺭﻧﻈﺮګﺎﺕ ﮐﺔ ﻇﺎ‪ Ｃ‬ﺳﺔ ‪ Ｃ‬ﻣﺤﻘﻖ ﺷﺨﺺ‬
‫ﺍﺳﯽ ﻧﺘ‪，‬ﺠﺔ ﭘﺮ ﭘﻬﻨﭽﺔ ﮔﺎ ﺍﺱ ﺗﻘﺴ‪，‬ﻢ ﮐﺎ ﺑﻨ‪，‬ﺎﺩﯼ ﻣﻘﺼﺪ ګﻬﯽ ‪ Ｂ‬ﮐﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﺳﺔ‬
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‫ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﻮ ﺍﻟﮓ ﮐ‪，‬ﺎﺟﺎﺋﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﮔﺰﺷﺘﻪ ﮐ‪＋‬ﻡ ﺳﺔ ګﻪ ﺑﺎﺕ ﻭﺍﺿﺢ‬

‫‪ Ｂ‬ګﻪ ﺍﺳ‪＋‬ﻣﯽ ﺻﻮﺭﺗﺤﺎﻝ ﻣ‪ Ｓ‬ﻣﺘﺎﺛﺮ ﮐﻦ ﻧﻬ‪ Ｓ‬ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺣﺠﻢ ﺳﺔ ﺯګﺎﺩﻩ ﻣﺎﻧﻨﺎ‬
‫‪Ｌ‬ﯽ ﺿﺮﻭﺭﯼ ﻧﻬ‪ Ｂ Ｓ‬ﺑﻠﮑﻪ ګﻪ ﺗﻮ ﻫﻮﺍ ﮐﺎﺍګﮏ ﺟ‪％‬ﻮﻧﮑﺎ ﻫ‪ Ｓ‬ﺟﻮ ﺁﺗﺔ ﺭﻫﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ‬
‫ﻧﺎﮐﺎﻡ ﻭﻧﺎﻣﺮﺍﺩ ﻟﻮټ ﺟﺎﺗﺔ ﻫ‪ Ｓ‬ګﺎ ﺍﻣﺖ ﮐﺔ ﺟﺴﻢ ﻣ‪ Ｓ‬ﺍګﮏ ﺑﺨﺎﺭ ‪ Ｂ‬ﺟﺲ ﺳﺔ‬

‫ﻋﻨﻘﺮګﺐ ﺍﺱ ﮐﯽ ﺟﺎﻥ ﭼ‪％‬ﻮ！ﻨﺔ ﻭﺍﻟﯽ ‪ßìxΖtƒ $tΒ $¨Βr&uρ ( [!$xã_ Ü=yδõ‹uŠsù ߉t/¨“9$# t$¨Βr'sù] Ｂ‬‬

‫‪[ 4 ÇÚö‘F{$# ’Îû ß]ä3ôϑu‹sù }¨$¨Ζ9$#‬ګﻌﻨﯽ ﺟ‪％‬ﺎﮒ ﺗﻮ ﻧﺎﮐﺎﻡ ﻭﻧﺎﻣﺮﺍﺩ ﺑ‪ ＃＂，‬ﻫﯽ ﺟﺎﺗﺎ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ‬

‫ﻟﻮﮔﻮﺃ ﮐﺔ ﻟﺌﺔ ﻧﻔﻊ ﺑﺨﺶ ﺯﻣ‪，‬ﻦ ﭘﺮ ﻫﯽ ﺑﺎ‪ Ｒ‬ﺭﻫﺘﺔ ﻫ‪ Ｓ‬۔‬

‫ﺁﺋﻨﺪﻩ ﻓﺼﻞ ﻣ‪ Ａ Ｓ‬ﺍﻥ ﺷﺎءﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﯽٰ ﺟﺎﻣ‪，‬ﻪ ﻣﺪﺧﻠ‪，‬ﻪ ﮐﺔ ﭘ‪，‬ﺮﻭ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ‬
‫ﺩﻋﻮګﺪﺍﺭﺍﻥ ﮐﺔ ﺑﻨ‪，‬ﺎﺩﯼ ﻧﻈﺮګﺎﺕ ﮐﺎ ﻣﺤﺎﺳﺒﻪ ﮐﺮګﺄ ﮔﺔ ﺁﺋﻨﺪﻩ ﻓﺼﻮﻝ ﻣ‪ Ｓ‬ﻣﺬﮐﻮﺭ ﺍﻥ ﮐﯽ‬
‫ﺟﻌﻠﺴﺎﺯګﻮﺃ ﮐﯽ ﺗﻤﻬ‪，‬ﺪ ﮐﺔ ﻃﻮﺭ ﭘﺮ ۔‬
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‫ﺗ‪，‬ﺴﺮﯼ ﻓﺼﻞ‬

‫ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭ ﺧﻮﺍﺭﺝ ﺍﻭﺭ ﺻﻮﻓ‪，‬ﻪ ﮐﺔ‬

‫ﺩﺭﻣ‪，‬ﺎﻥ ﻫ‪Ｓ‬‬
‫ﺳﺎﺑﻘﻪ ﺩﻭ ﻓﺼﻠﻮﺃ ﻣ‪ Ａ Ｓ‬ﺑ‪，‬ﺎﻥ ﮐﺮﭼﮑﺔ ﻫ‪ Ｓ‬ﮐﻪ ﮐﺲ ﻃﺮﺡ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺍﻥ ﺩﻋﻮګﺪﺍﺭﻭﺃ‬
‫_ ﺧﻮﺩ ﮐﻮ ﺳﻠﻒ ﮐﺎ ﺟﺎﻧﺸ‪，‬ﻦ ﺑﺎﻭﺭ ﮐﺮﺍﻧﺎ ﺷﺮﻭﻉ ﮐ‪，‬ﺎ ‪ Ａ‬ﺍﺱ ﻣ‪ Ｓ‬ﺣﻖ ګﻪ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪Ｓ‬‬
‫ﮐﻪ ﮐﻮﺋﯽ ﻓﺮﺩ ګﺎ ﺟﻤﺎﻋﺖ ﺳﻠﻒ ﮐﯽ ﺟﺎﻧﺸ‪，‬ﻨﯽ ﮐﺎ ﺩﻋﻮﯼٰ ﮐﺮﺓ ګﺎ ﺧﻮﺩ ﮐﻮ ﺳﻠﻔﯽ‬
‫ﮐﻬ‪＋‬ﻧﺎ ﺷﺮﻭﻉ ﮐﺮﺩﺓ ﺍﺱ ﮐﺎ ﮐﻮﺋﯽ ﺍﻋﺘﺒﺎﺭ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﻋﺘﺒﺎﺭ ﺍﺱ ﺑﺎﺕ ﮐﺎ ‪ Ｂ‬ﮐﻪ ﻭﻩ‬
‫ﺟﻤﺎﻋﺖ ﺩﺭﺝ ﺫګﻞ ﺍﻣﻮﺭ ﻗﺒﻮﻝ ﮐﺮﺗﯽ ‪ Ｂ‬ګﺎ ﻧﻬ‪: Ｓ‬‬
‫ﻭﻩ ﺟﻤﺎﻋﺖ ”ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆“ ﮐﺔ ＠ﺃ ﻣﻘﺒﻮﻝ ﺍﺻﻮﻝ ﻓﻘﻪ ‪،‬ﻗﻮﺍﻋﺪ ﻟﻐﺖ ﺍﻭﺭ‬ ‫ ‬
‫ﺍﺻﻮﻝ ﺗﻔﺴ‪，‬ﺮ ﺳﺔ ﻗﻮﻻً ﻭﻋﻤ‪ ً＋‬ﻣﺘﻔﻖ ﻫﻮ۔‬
‫ﺍﻥ ﮐﺔ ﭘ‪，‬ﺶ ﮐﺮﺩﻩ ﺍﺩﻟﻪ ﺩﻋﻮﯼ ﮐﺔ ﻣﻄﺎﺑﻖ ﻫﻮﺃ ﺍﻥ ﻣ‪ Ｓ‬ﺗﺤﺮګﻒ ﺍﻭﺭ ﭘ‪，‬ﺮ ﭘ‪，％‬ﺮ ﻧﻪ‬ ‫
‬
‫ﻫﻮ ﺍﻭﺭ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ﻧﺰﺩګﮏ ﻣﻌﺘﺒﺮ ﻫﻮﺃ ﮐﻪ ﻧﺺ ﻣﻌﻨﯽ ﮐﺎ ﺍﺣﺘﻤﺎﻝ ﺭﮐ‪％‬ﺘﺎ ﻫﻮ ﺍﻭﺭ‬
‫ﻣﺤﻞ ﻗﺒﻮﻝ ﮐﺮﺗﺎ ﻫﻮ۔‬
‫ﺍﻥ ﮐﺔ ﺍﻗﻮﺍﻝ ﻣﻌﺘﺒﺮ ﻣﺘﻘﺪﻣ‪，‬ﻦ ﺍﻭﺭﻭﻣﺘﺎﺧﺮګﻦ ﻋﻠﻤﺎءﮐﺔ ﺍﻗﻮﺍﻝ ﮐﻮ ﻓﺮﻭﻍ ﺩګﺘﺔ‬ ‫‬
‫ﻫﻮﺃ ﺍﻟﺒﺘﻪ ﺟﺲ ﻋﺎ‪ Ｐ‬ﮐﯽ ﺑﺪﻋﺖ ﻣﻌﺮﻭﻑ ﻫﻮ ﺍﺱ ﮐﺔ ﻗﻮﻝ ﮐﯽ ﻃﺮﻑ ﺭﺟﻮﻉ ﻧﻬ‪ Ｓ‬ﮐﺮﻧﺎ‬
‫ﭼﺎﻫ‪，‬ﺌﺔ ﺧﺎﺹ ﮐﺮ ﻭﻩ ﺍﻗﻮﺍﻝ ﺟﻮ ﺍﺱ ﮐﯽ ﺑﺪﻋﺖ ګﺎ ﺳﻨﺖ ﺳﺔ ﺍﻧﺤﺮﺍﻑ ﮐﺔ ﻣﺘﻌﻠﻖ ﻫﻮﺃ‬
‫ﻣﺜ‪ ً＋‬ﺟﻮ ﻋﺎ‪ Ｐ‬ﺻﻔﺎﺕ ﻣ‪ Ｓ‬ﺗﺎﻭګﻞ ﮐﺎ ﻗﺎﺋﻞ ﻫﻮ ﺍﮔﺮﭼﻪ ﺩګﮕﺮ ﺍﻣﻮﺭ ﻣ‪ Ｓ‬ﺻﺤ‪，‬ﺢ ﻫﻮﺍﺱ‬
‫ﮐﺔ ﻗﻮﻝ ﮐﻮ ﺩﻟ‪，‬ﻞ ﺑﻨﺎﻧﺎ ﺩﺭﺳﺖ ﻧﻬ‪ Ｂ Ｓ‬۔‬
‫ﻋﻠﻤﺎءﺍﺻﻮﻝ ﮐﺔ ﺑ‪，‬ﺎﻥ ﮐﺮﺩﻩ ﻣﻘﺎﺻﺪ ﺷﺮګﻌﺖ ﺳﺔ ﻣﺘﻔﻖ ﻫﻮﺃ ۔‬ ‫‬
‫ګﻪ ﺟﻤﺎﻋﺖ ﺍﭘﻨﯽ ﮐﻠ‪，‬ﺎﺕ ﻭﺟﺰﺋ‪，‬ﺎﺕ ﺳﺐ ﻣ‪ Ｓ‬ﺍﺩﻟﻪ ﺷﺮﻋ‪，‬ﻪ ﮐﻮ ﺍګﺴﯽ ﮐﻠﯽ‬ ‫ ‬
‫ﻣﺎﻧﺘﯽ ﻫﻮ ﺟﻮ ﺍﺟﺰﺍءﻣ‪ Ｓ‬ﻣﻨﻘﺴﻢ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﯽ ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﻣﺎﻡ ﺷﺎﻃﺒﯽ‪ _‬ﮐﺘﺎﺏ‬
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‫ﺍﻻﻋﺘﺼﺎﻡ ﻣ‪ Ｓ‬ﺍﺱ ﻃﺮﻑ ﺍﺷﺎﺭﻩ ﮐ‪，‬ﺎ ‪ Ｂ‬ﮐﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺎ ګﻬﯽ ﻣﻮﻗﻒ ‪Ｂ‬‬
‫ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺩﻟﻪ ﮐﻮ ﺟﺰﺋﯽ ﺑﻨﺎﻧﺎ ګﺎ ﮐﻠ‪，‬ﺎﺕ ﮐﻮ ﺟﺰﺋ‪，‬ﺎﺕ ﮐﺔ ﻣﻄﺎﺑﻖ ﺑﻨﺎﻧﺎ ګﺎ ﺟﺰﺋ‪，‬ﺎﺕ ﮐﻮ‬
‫ﮐﻠ‪，‬ﺎﺕ ﺳﺔ ！ﮑﺮﺍﻧﺎ ﺍ‪ Ｈ‬ﺑﺪﻋﺖ ﮐﺎ ﻃﺮګﻘﻪ ‪ Ｂ‬ﺟﻮ ﻭﻩ ﺍﭘﻨﯽ ﺑﺪﻋﺖ ﮐﻮ ﺛﺎﺑﺖ ﮐﺮ_ ﮐﺔ‬
‫ﻟﺌﺔ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﺗﺔ ﻫ‪Ｓ‬۔)ﺍﻟﻤﻮﺍﻓﻘﺎﺕ(‬
‫ګﻪ ﺑﺎﺕ ﻗﺎﺑﻞ ﺗﻮﺟﻪ ‪ Ｂ‬ﮐﻪ ﺟﺐ ﺍﺱ ﻣﻌﺎﻣﻠﺔ ﮐﺎﺗﻌﻠﻖ ﺗﻮﺣ‪，‬ﺪ ﺳﺔ ‪ Ｂ‬ﺗﻮ ﺍﺱ ﻣ‪Ｓ‬‬
‫ﺍﺧﺘ‪＋‬ﻑ ﮐﯽ ﮐﻮﺋﯽ ﺻﻮﺭﺕ ﺑﺎ‪ Ｒ‬ﻧﻬ‪ Ｓ‬ﺭﻫﺘﯽ ﺟ‪，‬ﺴﺎ ﮐﻪ ﻓﻘﻬﯽ ﺍﺧﺘ‪＋‬ﻑ ﻣ‪ Ｓ‬ﻫﻮﺗﺎ ‪Ｂ‬‬
‫ﮐ‪，‬ﻮﻧﮑﻪ ﺗﻮﺣ‪，‬ﺪ ﺭﻭﺯ ﺍﻭﻝ ﺳﺔ ﻫﯽ ﺍﻧﺴﺎﻥ ﮐﯽ ﻃﺮﻑ ﺍﷲ ﮐﺎ ﺍګﺴﺎ ﭘ‪，‬ﻐﺎﻡ ‪ Ｂ‬ﺟﺲ ﻣ‪Ｓ‬‬
‫ﺗﻐ‪，‬ﺮ ﻭﺗﺒﺪﻝ ګﺎ ﮐﻤﯽ ګﺎﺯګﺎﺩﺗﯽ ﻧﻬ‪ Ｓ‬ﻫﻮﺋﯽ ‪ Ｃ‬ﻧﺒﯽ ﮐﯽ ګﻬﯽ ﺩﻋﻮﺕ ﺗ‪％‬ﯽ ﮐﻪ‪:‬‬

‫” &‪“ ÿçνçŽöxî >µ≈s9Î) ôÏiΒ /ä3s9 $tΒ ©!$# (#ρ߉ç7ôã$# Èβr‬‬

‫ګﻌﻨﯽ ﮐﻪ ﺍﷲ ﮐﯽ ﻋﺒﺎﺩﺕ ﮐﺮﻭ ﺍﺱ ﮐﺔ ﺳﻮﺍ ﮐﻮﺋﯽ ﻣﻌﺒﻮﺩ ﻧﻬ‪ Ｓ‬۔‬

‫ﺍﺱ ﻟﺌﺔ ﺿﺮﻭﺭﯼ ‪ Ｂ‬ﮐﻪ ‪ Ａ‬ﺍﭘﻨﺔ ﺩﻟﻮﺃ ﮐﻮ ﺳﻤﺠ‪％‬ﺎﺩګﺄ ﮐﻪ ﺗﻮﺣ‪，‬ﺪ ﻣ‪ Ｓ‬ﺗﻘﻠ‪，‬ﺪ ﮐﯽ‬
‫ﮔﻨﺠﺎﺋﺶ ﻧﻬ‪ Ｂ Ｓ‬ﺍﻟﺒﺘﻪ ﻓﺮﻭﻋﺎﺕ ﻣ‪ Ｓ‬ﭼﻨﺪ ﺷﺮﻭﻁ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺗﻘﻠ‪，‬ﺪ ﺟﺎﺋﺰ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ګﻪ‬
‫ﻓﺮﻭﻋﺎﺕ ﻗﻄﻌﯽ ﻧﻬ‪ Ｓ‬ﻫﻮﺗ‪ Ｓ‬ﺍﻭﺭ ﺑﺴﺎ ﺍﻭﻗﺎﺕ ﻗﻄﻌﯽ ﺩﻻﺋﻞ ﭘﺮ ﻣﺒﻨﯽ ﻧﻬ‪ Ｓ‬ﻫﻮﺗ‪Ｓ‬‬
‫)ﺑﺸﺮﻃ‪，‬ﮑﻪ ‪ Ａ‬ﺍﺟﻤﺎﻝ ‪،‬ﻋﻤﻮﻡ ‪،‬ﺍﻃ‪＋‬ﻕ ﻭﻏ‪，‬ﺮﻩ ﻇﻨ‪，‬ﺎﺕ ﮐﻮ ﻣﻌﺘﺒﺮ ﻣﺎﻧ‪ Ｓ‬ﺟﻮ ﻣﺨﺼﺼﺎﺕ‬
‫‪،‬ﻣﻘ‪，‬ﺪﺍﺕ ﺍﻭﺭ ﻣﺒﻨ‪，‬ﺎﺕ ﮐﯽ ﻣﺤﺘﺎﺝ ﻫﻮﺗﯽ ﻫ‪ Ｓ‬ﺗﺎﮐﻪ ﻇﻨ‪，‬ﺖ ﺭﻓﻊ ﻫﻮﺳﮑﺔ ۔ﺟ‪，‬ﺴﺎ ﮐﻪ‬
‫ﺍﺻﻮﻝ ﻓﻘﻪ ﻣ‪ Ｓ‬ﻭﺍﺿﺢ ‪( Ｂ‬ﺍﻭﺭ ګﻪ ‪Ｌ‬ﯽ ﺍﺱ ﺷﺨﺺ ﮐﺔ ﻟﺌﺔ ﺟﺎﺋﺰ ‪ Ｂ‬ﺟﻮ ﺍﺗﺒﺎﻉ ﮐﺎ ﻃﺮګﻖ‬
‫ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﺓ ﻧﻪ ﮐﻪ ﺟﻤﻮﺩ‪،‬ﺗﻌﺼﺐ ﺍﻭﺭ ﺟﻬﺎﻟﺖ ﮐﺎ ﺟ‪，‬ﺴﺎﮐﻪ ﻋﻠﻢ ﺍﻻﺻﻮﻝ ﺳﺔ ﺛﺎﺑﺖ‬
‫‪Ｂ‬۔‬
‫‪ Ａ‬ﻗﺎﺭﯼ ﮐﻮ ګﻪ ﺑﺘﺎﻧﺎﺿﺮﻭﺭﯼ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻓﺘﻮﯼ ﮐﯽ ﺩﻭﺑﻨ‪，‬ﺎﺩګﺄ ﻫﻮﺗﯽ ﻫ‪: Ｓ‬‬
‫ﺣﮑﻢ ﺷﺮﻋﯽ‬ ‫ ‬
‫ﺻﻮﺭﺕ ﺣﺎﻝ )ﻭﺟﻪ ‪،‬ﺑﻨ‪，‬ﺎﺩ(‬ ‫
‬
‫ﺍﺱ ﮐﯽ ﻣﺜﺎﻝ ګﻪ ‪ Ｂ‬ﮐﻪ ﺟﺐ ﺳﺎﺋﻞ ﮐﺴﯽ ﻣﻔﺘﯽ ﺷﺮﻋﯽ ﮐﺔ ﭘﺎﺱ ﮐﺴﯽ ﭘﯽ ﺟﺎﺳﮑﻨﺔ‬
‫ﻭﺍﻟﯽ ﺷﺌﺔ ﮐﺎ ﭘ‪，‬ﺎﻟﻪ ﻟﺔ ﮐﺮﺟﺎﺋﺔ ﺗﺎﮐﻪ ﻭﻩ ﺍﺱ ﺷﺌﺔ ﮐﯽ ﺣﻠﺖ ﻭﺣﺮﻣﺖ ﮐﯽ ﻭﺿﺎﺣﺖ‬
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‫ﮐﺮﺳﮑﺔ ﺗﻮ ﺍﮔﺮ ﻣﻔﺘﯽ ګﻪ ﮐﻬﺔ ﮐﻪ ﺷﺮﺍﺏ ﺣﺮﺍﻡ ‪ Ｂ‬ﺗﻮ ﺍﺱ _ ﺣﮑﻢ ﺷﺮﻋﯽ ﮐﺎﺫﮐﺮ ﮐ‪，‬ﺎ‬
‫ﻧﻪ ﮐﻪ ﺷﺮﻋﯽ ﻓﺘﻮﯼ ﭘ‪％‬ﺮ ﻣﻔﺘﯽ ﭘﺮ ﻻﺯﻡ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺷﺌﺔ ﮐﻮ ﻟ‪，‬ﺒﺎﺭ！ﺮﯼ ﻣ‪，Ｌ Ｓ‬ﺠﺔ ﺗﺎﮐﻪ ﺍﺱ‬
‫ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ﻧﺸﺌﯽ ﻣﺎﺩﻩ ﮐﯽ ﺗﺼﺪګﻖ ﮐﺮﺳﮑﺔ ﭘ‪％‬ﺮﺍﮔﺮ ګﻪ ﺷﺌﺔ ﺍګﺴﯽ ﻫﻮ ﮐﻪ ﻋﺎﻡ‬
‫ﻋﺎﺩﺕ ﺳﺔ ﺯګﺎﺩﻩ ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮ_ ﭘﺮ ﻧﺸﻪ ﮐﺮﺗﯽ ﻫﻮﺗﻮ ﺍﺱ ﺑﻨﺎءﭘﺮ ﺍﻭﺭ ﺣﮑﻢ ﺷﺮﻋﯽ ﮐﯽ‬
‫ﺑﻨﺎءﭘﺮ ﺍﺱ ﺷﺌﺔ ﮐﯽ ﺻﻮﺭﺕ ﺣﺎﻝ ﮐﯽ ﺑﻨﺎءﭘﺮ ﻣﻔﺘﯽ ﮐﺔ ﻟﺌﺔ ګﻪ ﻣﻤﮑﻦ ﻫﻮﺳﮑﺔ ﮔﺎ ﮐﻪ ﻭﻩ‬
‫ﺷﺌﺔ ﮐﯽ ﺣﻠﺖ ګﺎ ﺣﺮﻣﺖ ﮐﺎ ﺗﻌ‪，，‬ﻦ ﮐﺮﺓ ۔‬

‫ﺍﻟﺠﺎﻣ‪，‬ﻪ ﺍﻟﻤﺪﺧﻠ‪，‬ﻪ‬
‫ﺩﻭﺳﺮﯼ ﻓﺼﻞ ﻣ‪ Ａ Ｓ‬ﺳﻠﻔ‪，‬ﺖ ﮐﯽ ﻃﺮﻑ ﺧﻮﺩ ﮐﻮ ﻣﻨﺴﻮﺏ ﮐﺮ_ ﻭﺍﻟﯽ )ﺧﻮﺍﻩ ﻭﻩ‬
‫ﻧﺴﺒﺖ ﺣﻖ ﻫﻮ ګﺎ ﺑﺎﻃﻞ (ﺟﻤﺎﻋﺘﻮﺃ ﺍﻭﺭ ﻣﺸﻬﻮﺭ ﺷﺨﺼ‪，‬ﺎﺕ ﮐﺎ ﺗﺬﮐﺮﻩ ﮐﺮ ﺁﺋﺔ ﻫ‪ Ｓ‬ﺟﻦ‬
‫ﻣ‪ Ｓ‬ﺍګﮏ ﺟﻤﺎﻋﺖ ګﻪ ‪Ｌ‬ﯽ ‪ Ｂ‬ﺟﻮ ﮐﺘﺎﺏ ﻭﺳﻨﺖ ﮐﯽ ﺍﺗﺒﺎﻉ ﺍﻭﺭ ﻣﺬﻫﺐ ﺻﺤﺎﺑﻪ‬
‫ﻭﺗﺎﺑﻌ‪，‬ﻦ ﮐﺎﺩﻋﻮﯼ ﮐﺮﺗﯽ ‪ Ｂ‬ﺍﻭﺭ ﻧﻈﺮ ﻭﺍﺳﺘﺪﻻﻝ ﻣ‪ Ｓ‬ﺍﻧﻬﯽ ﮐﯽ ﭘ‪，‬ﺮﻭﯼ ﮐﺮﺗﯽ ‪Ｂ‬۔ګﻪ‬
‫ﺟﻤﺎﻋﺖ ګﻌﻨﯽ ﺟﺎﻣ‪，‬ﻪ ﻣﺪﺧﻠ‪，‬ﻪ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺑﺮﺍﺑﺮ ﻭﺍﻟﯽ ﺟﻤﺎﻋﺖ ﺟﻮ ﺍﺱ ﺳﺔ ﺫﺭﺍ ﮐﻢ‬
‫ﺧﻄﺮﻧﺎﮎ ‪ Ｂ‬ګﻌﻨﯽ ﺍﻟﺒﺎﻧ‪，，‬ﻦ ګﻪ ﺩﻭﻧﻮﺃ ﺁ！‪ ＃‬ﺟﻤﺎﻋﺘﻮﺃ ﻣ‪ Ｓ‬ﺷﺎﻣﻞ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺱ ﮐﺘﺎﺏ ﮐﺎ‬
‫ﺍﺻﻞ ﻣﻮﺿﻮﻉ ﻫ‪ Ｓ‬ﺧﺎﺹ ﮐﻪ ﭘﻬﻠﯽ ﺟﻤﺎﻋﺖ ﮐﻪ ﺍﺱ ﮐﺔ ﺍﺻﻮﻝ ﺑﺆﺓ ﺳﻨﮕ‪，‬ﻦ ﻫ‪ Ｓ‬ﺍﻭﺭ‬
‫ﻭﻩ ﺍﻧﻬ‪ Ｓ‬ﺳﻠﻔ‪，‬ﺖ ﮐﺎ ﻟﺒﺎﺩﻩ ﺍﻭﺅ‪＄‬ﺎﻧﺎ ﭼﺎﻫﺘﺔ ﻫ‪ Ｓ‬ﺣﺎﻻﻧﮑﻪ ګﻪ ﺑﻮﺩﺓ ﺍﻭﺭ ﻗﻠ‪，‬ﻞ ﺍﻻﺗﺒﺎﻉ‬
‫ﻫ‪ Ｓ‬۔‬
‫ګﻪ ﺑﺎﺕ ‪ Ａ‬ﺍګﮏ ﭘ‪％‬ﺮ ﺩ‪Ｃ‬ﺍ ﺩګﺄ ﮐﻪ ﺍﺱ ﻋﻤﻞ ﮐﺔ ﺫﺭګﻌﺔ ‪ Ａ‬ﺍګﮏ ﺟﻤﺎﻋﺖ ﮐﻮ ﺩﻭﺳﺮﯼ‬
‫ﭘﺮ ﺧﻮﺍﻫﺶ ګﺎ ﺗﻌﺼﺐ ﮐﯽ ﻭﺟﻪ ﺳﺔ ﻓﻀ‪，‬ﻠﺖ ﻧﻬ‪ Ｓ‬ﺩګﺄ ﮔﺔ ﺑﻠﮑﻪ ﻗﺎﺭﯼ ﭘﺮ ﭼ‪％‬ﻮﺅ ﺩګﺄ‬
‫ﮔﺔ ﮐﻪ ﻭﻩ ﺩګﻦ ﺍﻭﺭ ﻋﻘﻞ ﮐﺔ ﺍﺻﻮﻟﻮﺃ ﺍﻭﺭ ‪Ｆ‬ﺍګﺎﺕ ﮐﯽ ﺭﻭﺷﻨﯽ ﻣ‪ Ｓ‬ﺍګﮏ ﺭﺍﺋﺔ ﺍﺧﺘ‪，‬ﺎﺭ‬
‫ﮐﺮﺳﮑﺔ۔‬
‫ګﻪ ﺟﻤﺎﻋﺖ ‪Ｌ‬ﯽ ﺟﺎﻣ‪，‬ﻪ ﻣﺪﺧﻠ‪，‬ﻪ ﺟﺲ ﻣﻨﻬﺞ ﭘﺮ ‪ Ｂ‬ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﯽ ﺗﺮﺑ‪，‬ﺖ ﮐﺮﺗﯽ‬
‫‪ Ｂ‬ﺍﻭﺭ ﻋﺎ‪ Ｐ‬ﺍﺳ‪＋‬ﻡ ﺳﺔ ﻣﺘﻌﻠﻖ ﺟﻮ ﺻﻮﺭﺕ ﺣﺎﻝ ﭘ‪，‬ﺶ ﮐﺮﺗﯽ ‪ Ｂ‬ﻭﻩ ﺍﻧﺘﻬﺎﺋﯽ ﺳﻨﮕ‪，‬ﻦ ‪Ｂ‬‬
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‫ﮐﻪ ﻧﻮﺟﻮﺍﻧﻮﺃ ﮐﯽ ﺑﺮګﻦ ﻭﺍﺷﻨﮓ ﮐﯽ ﺟﺎﺗﯽ ‪ Ｂ‬ﺍﻧﻬ‪ Ｓ‬ﻧﻔﺴ‪，‬ﺎﺗﯽ ﺷﮑﺴﺖ ﺩﯼ ﺟﺎﺗﯽ ‪Ｂ‬‬
‫ﺣﺎﻻﺕ ﮐﯽ ﺳﻨﮕ‪，‬ﻨﯽ ﺍﺱ ﺳﺔ ﭼ‪％‬ﭙﺎﺋﯽ ﺟﺎﺗﯽ ‪ Ｂ‬ﺍﻭﺭﺍﻧﻬ‪ Ｓ‬ﻇﻠﻢ ﭘﺮ ﺭﺍﺿﯽ ﺭﻫﻨﺔ ﻭﺍﻻ ﺍﻭﺭ‬
‫ﺳﻬﻮﻟﺖ ﭘﺴﻨﺪ ﺑﻨﺎګﺎ ﺟﺎﺗﺎ ‪ Ｂ‬۔ﺍﻥ ﺩﻋﺎﻭﯼ ﭘﺮ ‪ Ａ‬ﺍﻥ ﮐﺔ ﺍګﺴﺔ ﺩﻻﺋﻞ ﭘ‪，‬ﺶ ﮐﺮﺗﺔ ﻫ‪Ｓ‬‬
‫ﺟﻦ ﺳﺔ ﺻﺮﻑ ﺩﺷﻤﻨﺎﻥ ﺍﺳ‪＋‬ﻡ ﻫﯽ ﻓﺎﺋﺪﻩ ﺍ！‪％‬ﺎﺳﮑﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺟﻮ ﺍګﮏ ﻃﺮﻑ ﺻﻮﻓ‪，‬ﻪ‬
‫ﺗﻮ ﺩﻭﺳﺮﯼ ﻃﺮﻑ ﺳ‪，‬ﮑﻮﻟﺮ ﺍﻓﺮﺍﺩ ﮐﺔ ﻣﻄﺎﺑﻖ ﻫ‪ Ｓ‬۔‬

‫ﺑﻨ‪，‬ﺎﺩﯼ ﺍﺻﻮﻝ‬
‫ﺍګﻤﺎﻥ ﺗﻮﺣ‪，‬ﺪ ﮐﯽ ﻣﻌﺮﻓﺖ ﺍﻭﺭ ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﮐﯽ ﻻﺋﯽ ﻫﻮﺋﯽ ﺷﺮګﻌﺖ ﮐﯽ‬ ‫ ‬
‫ﺗﺼﺪګﻖ ﮐﺎﻧﺎﻡ ‪ Ｂ‬ګﻪ ﺍګﻤﺎﻥ ﮐﺔ ﻟﺌﺔ ﺷﺮﻁ ﺻﺤﺖ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻋﻤﺎﻝ ﺷﺮﻁ ﮐﻤﺎﻝ ﻫ‪ Ｓ‬۔‬
‫ﺍﺱ ﺑﻨ‪，‬ﺎﺩ ﭘﺮ ﮐﻔﺮ ﺻﺮﻑ ﺍﺳﺘﺤ‪＋‬ﻝ ګﺎ ﺗﮑﺬګﺐ ګﺎ ﺍﻋﺘﻘﺎﺩ ﮐﺔ ﺫﺭګﻌﺔ ﻫﯽ ﻣﻤﮑﻦ‬ ‫
‬
‫‪ Ｂ‬ﻋﻤﻞ ﮐﺎ ﺍﺱ ﺳﺔ ﮐﻮﺋﯽ ﺗﻌﻠﻖ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ﮐﺴﯽ ﻋﻤﻞ ﮐﯽ ﺑﻨﺎءﭘﺮ ﮐﺴﯽ ﺷﺨﺺ ﮐﻮ‬
‫ﺍﺳﯽ ﻭﻗﺖ ﮐﺎﻓﺮ ﻗﺮﺍﺭ ﺩګﺎﺟﺎﺋﺔ ﮔﺎ ﺟﺐ ﺍﺱ ﮐﺎ ﻭﻩ ﻋﻤﻞ ﻋﺪﻡ ﺍﻋﺘﻘﺎﺩ ګﺎ ﮐﻔﺮګﻪ ﺍﻋﺘﻘﺎﺩ‬
‫ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻣﺮﺑﻮﻁ ﻫﻮ ﻣﺮﺟﺌﻪ ﮐﺎ ‪Ｌ‬ﯽ ﺍﺑﺘﺪﺍءﺳﺔ ګﻬﯽ ﻧﻈﺮګﻪ ‪ Ｂ‬۔‬
‫ﺍﺱ ﮐﺔ ﺑﺮﻋﮑﺲ ﺍﺱ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﺍﮐﺜﺮګﺖ ﺍﻥ ﺍﻗﻮﺍﻝ ﺳﺔ ﻻﺗﻌﻠﻖ ‪ Ｂ‬ﺍﻥ ﮐﺔ‬ ‫‬
‫ﻋﻘﺎﺋﺪ ﮐﺎ ﻣﺎﺣﺼﻞ ﻭﻫﯽ ‪ Ｂ‬ﺟﻮ ‪ _ Ａ‬ﺫﮐﺮ ﮐ‪，‬ﺎ ‪)Ｂ‬ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺧﺎﻟﺪ ﺍﻟﻌﻨﺒﺮﯼ ﮐﯽ‬
‫ﮐﺘﺎﺏ ”ﺍﻟﺤﮑﻢ ﺑﻐ‪，‬ﺮ ﻣﺎﺍﻧﺰﻝ ﺍﷲ ﻭﺍﺻﻮﻝ ﺍﻟﺘﮑﻔ‪，‬ﺮ“ﮐﺔ ﺳ‪，‬ﺎﻩ ﺍﻭﺭﺍﻕ ﺍﻭﺭ ”ﻟﺠﻨ＆ ﺍﻟﺪﺍﺋﻤ＆‬
‫ﻟﻠﺒﺤﻮﺙ ﺍﻟﻌﻠﻤ‪ ＆，‬ﻭﺍﻻﻓﺘﺎء“ ﮐﺎ ﺷ‪，‬ﺦ ﻋﺒﺪﺍﻟﻌﺰګﺰ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻣﺤﻤﺪ ﺁﻝ ﺷ‪，‬ﺦ ﺍﻭﺭ ﺷ‪，‬ﺦ‬
‫ﺻﺎ‪ Ｏ‬ﺍﻟﻔﻮﺯﺍﻥ ﺍﻭﺭ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﻟﻌﺪګﺎﻥ ﮐﯽ ﺭﮐﻨ‪，‬ﺖ ﻣ‪ Ｓ‬ﺟﺎﺭﯼ ﮐﺮﺩﻩ ﺑ‪，‬ﺎﻥ‬
‫ﻣ‪＋‬ﺣﻈﻪ ﻫﻮﺟﺲ ﻣ‪ Ｓ‬ﺍﻧﻬﻮﺃ _ ﻟﮑ‪％‬ﺎ ﮐﻪ ګﻪ ﮐﺘﺎﺏ”ﻋﻠﻤﺎءﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﺳﺔ ﻧﻘﻞ‬
‫ﮐﺮﺩﻩ ﺍﻗﻮﺍﻝ ﻣ‪ Ｓ‬ﺍﻣﺎﻧﺖ ﻋﻠﻤﯽ ﺳﺔ ﺧﺎﻟﯽ ‪“Ｂ‬ﺍﻭﺭﺍﻧﻬﻮﺃ _ ﺍﺱ ﮐﯽ ﻧﺸﺮﻭﺍﺷﺎﻋﺖ ﭘﺮ‬
‫ﭘﺎﺑﻨﺪﯼ ﻟﮕﺎﺩﯼ ‪ Ｂ‬ﺍګﺴﺔ ﻫﯽ ﺑﻨﺪﺭ ﺑﻦ ﻧﺎګﻒ ﺍﻟﻌﺘ‪，‬ﺒﯽ ﮐﯽ ﮐﺘﺎﺏ ”ﺍﻟﺤﮑﻢ ﺑﻐ‪，‬ﺮ ﻣﺎﺍﻧﺰﻝ‬
‫ﺍﷲ“ﮐﺔ ﺳ‪，‬ﺎﻩ ﺍﻭﺭﺍﻕ ﻣ‪＋‬ﺣﻈﻪ ﻫﻮﺃ ‪ _ Ａ‬ﺍﭘﻨﯽ ﺍﺳﯽ ﮐﺘﺎﺏ ﮐﺔ ﺩﻭﺳﺮﺓ ﺣﺼﺔ ﻣ‪ Ｓ‬ﺍﺱ‬
‫ﮐﺎ ﺭﺩّ ﮐ‪，‬ﺎ ‪( Ｂ‬‬
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‫ﺟﻮ ګﻪ ﺑﺎﺕ ﮐﻬﺘﺎ ﻫﻮﮐﻪ ﺑﻌﺾ ﺍﻋﻤﺎﻝ ﮐﺎ ﺍﺭﺗﮑﺎﺏ ﮐﻔﺮ ‪ Ｂ‬ﺍﮔﺮﭼﻪ ﺍﺱ ﮐﺎ ﺗﻌﻠﻖ‬ ‫‬
‫ﺍﻋﺘﻘﺎﺩ ﺳﺔ ﻧﻪ ﻫﻮ ﺗﻮ ﻭﻩ ﺧﺎﺭﺟﯽ ‪ Ｂ‬۔‬
‫ﺳﻮﺭة ﺍﻟﻤﺎﺋﺪﻩ ﮐﯽ ﺁګﺖ ﻣﺬﮐﻮﺭﻣ‪ Ｓ‬ﮐﻔﺮ ﺳﺔ ﮐﻔﺮ ﺍﺻﻐﺮ ﻣﺮﺍﺩ ‪ Ｂ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﺑﻦ‬ ‫ ‬
‫ﻋﺒﺎﺱ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﮐﻔﺮ ﺩﻭﻥ ﮐﻔﺮ۔‬
‫ﺍﺱ ﺑﻨﺎءﭘﺮ ﺗﻤﺎﻡ ﻣﺴﻠﻤﺎﻥ ﺳﺮﺯﻣ‪，‬ﻨﻮﺃ ﮐﺔ ﺣﮑﺎﻡ ﺍﻭﺭ ﺣﮑﻮﻣﺘ‪ Ｓ‬ﻣﺴﻠﻤﺎﻥ ﻫ‪ Ｓ‬ﺍﻭﺭ‬ ‫‬
‫ﺍﻥ ﮐﺎ ﻧﻈﺎﻡ ﺍﺳ‪＋‬ﻣﯽ ‪ Ｂ‬ﭼﻨﺎﻧﭽﻪ ﻭﻩ ﺷﺮﻋﯽ ﺍﻣ‪，‬ﺮ ﻫﻮﺋﺔ۔‬
‫ﺍﺳﯽ ﺑﻨﺎءﭘﺮ ﺍﻭﺭ ﺍﻥ ﺍﺣﺎﺩګﺚ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺟﻮ ﺍﻣﺮﺍءﮐﯽ ﺍﺗﺒﺎﻉ ﮐﻮ ﻓﺮﺽ ﻗﺮﺍﺭ ﺩګﺘﯽ‬ ‫‬
‫ﻫ‪ Ｓ‬ﺍﮔﺮﭼﻪ ﻭﻩ ﮐ‪，‬ﺴﯽ ﻫﯽ ﻧﺎﻓﺮﻣﺎ ﮐﺮګﺄ ﺍﻥ ﮐﺔ ﺧ‪＋‬ﻑ ﺧﺮﻭﺝ ﺑﻠﮑﻪ ﺍﺣﺎﺩګﺚ ﮐﯽ ﺭﻭ‬
‫ﺳﺔ ﺍﻥ ﮐﺔ ﺧ‪＋‬ﻑ ﺗﻨﻘ‪，‬ﺪ ﮐﺮﻧﺎ ‪Ｌ‬ﯽ ﻏ‪，‬ﺮ ﺷﺮﻋﯽ ‪ Ｂ‬۔‬
‫ﺍﺱ ﺗﺼﻮﺭ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻮﻣﺖ ﮐﺮ_ ﮐﺎ ﻣﻮﺿﻮﻉ‬ ‫‬
‫ﺑﻠﮑﻪ ﺍﷲ ﮐﯽ ﻋﺎﻡ ﺍﻃﺎﻋﺖ ﺍﻥ ﮐﺎ ﺗﻌﻠﻖ ﺗﻮﺣ‪，‬ﺪﺳﺔ ﻧﻬ‪ Ｂ Ｓ‬ﺑﻠﮑﻪ ﻭﺍﺟﺒﺎﺕ ﺳﺔ ‪Ｂ‬‬
‫ﺟﻨﻬ‪ Ｓ‬ﮐﻠﯽ ﻃﻮﺭ ﭘﺮ ﺗﺮﮎ ﮐﺮﺩګﻨﺎ ﺑﻠﮑﻪ ﺍﷲ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻣﻄﻠﻖ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﺮﻧﺎ ﺍﻭﺭ‬
‫ﻟﻮﮔﻮﺃ ﮐﻮ ﺍګﺴﺔ ﺣﮑﺎﻡ ﮐﺎ ﭘﺎﺑﻨﺪ ﻭﺗﺎﺑﻊ ﺑﻨﺎﻧﺎ ﻣﻌﺎﺻﯽ ﺍﻭﺭ ﻧﺎﻓﺮﻣﺎ ‪ Ｂ‬ﺟﺲ ﮐﺔ ﻣﺘﺮﮐﺐ‬
‫ﮐﯽ ﺑﺨﺸﺶ ﺍﺱ ﮐﯽ ﻧ‪，‬ﮑ‪，‬ﻮﺃ ﻭﮔﻨﺎﻫﻮﺃ ﮐﻮ ﻣ＂ﺎ_ ﻭﺍﻟﺔ ﺩګﮕﺮ ﺍﻣﻮﺭ ﮐﺔ ﺫﺭګﻌﺔ ﻫﻮﺟﺎﺗﯽ‬
‫‪ Ｂ‬۔)ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﻋﻨﺒﺮﯼ ﮐﯽ ﮐﺘﺎﺏ ﮐﺎ ﺻﻔﺤﻪ ﻧﻤﺒﺮ ‪(35‬‬
‫ﺟﻮ ﺣﮑﺎﻡ ﮐﯽ ﺳ‪，‬ﺎﺳﺖ ﺍﻭﺭ ﺩګﮕﺮ ﺍﻣﻮﺭ ﻣ‪ Ｓ‬ﺩﺧﻞ ﺍﻧﺪﺍﺯﯼ ﮐﺮﺓ ﻭﻩ ﺳ‪，‬ﺎﺳﯽ‬ ‫‬
‫ﺍﺳ‪＋‬ﻡ ﺭﺍﺋﺞ ﮐﺮ_ ﻭﺍﻻ‪Ｂ‬۔‬
‫ﭼﻨﺎﻧﭽﻪ ﻣﺴﻠﻤﺎﻥ ﮐﺎ ګﻪ ﮐﺎﻡ ﻧﻬ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺳ‪，‬ﺎﺳﺖ ﺳﺔ ﻣﺘﻌﻠﻖ ﮔﻔﺘﮕﻮ ﮐﺮﺓ ﺑﻠﮑﻪ‬ ‫‬
‫ﺍﺱ ﭘﺮ ﻻﺯﻡ ‪ Ｂ‬ﮐﻪ ﻭﻩ ګﻪ ﻣﻌﺎﻣﻠﻪ ﺷﺮﻋﯽ ﺍﻣﺮﺍءﮐﺔ ﺳﭙﺮﺩ ﮐﺮﺩﺓ ﺍﻭﺭﺍﻥ ﻣﻌﺎ‪Ｆ‬ﺍﺕ ﮐﺎ‬
‫ﺍﺣﺘﺮﺍﻡ ﮐﺮﺓ ﺟﻮ ﻭﻩ ﻣﻐﺮ‪ Ｋ‬ﻣﻤﺎﻟﮏ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﮐﺮګﺄ ﺍﻭﺭ ﺍﻥ ﻣﻤﺎﻟﮏ ﮐﺔ ﺳ‪，‬ﺎﺳﯽ ﺍﻣﻮﺭ‬
‫ﭘﺮ ﺗﻨﻘ‪，‬ﺪ ﻧﻪ ﮐﺮﺓ ﺍﮔﺮﭼﻪ ﻭﻩ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ ﺟﺎﻥ ‪،‬ﻣﺎﻝ ‪،‬ﻋﺰﺕ ﮐﻮ ﻣﺒﺎﺡ ﻗﺮﺍﺭ ﺩګﺄ‬
‫ﮐ‪，‬ﻮﻧﮑﻪ ﻫﻤﺎﺭﺓ ﺣﮑﺎﻡ ﻫﻤﺎﺭﺓ ﻣﺼﺎ‪ Ｏ‬ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺯګﺎﺩﻩ ﺟﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﭼﻨﺎﻧﭽﻪ ‪ Ａ‬ﭘﺮﺍﻥ‬
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‫ﮐﯽ ﺳﻤﻊ ﻭﻃﺎﻋﺖ ﻭﺍﺟﺐ ‪ Ｂ‬ﺧﻮﺍﻩ ﺩﻝ ﺳﺔ ﻫﻮ ګﺎ ﺑﺎﺩﻝ ﻧﺨﻮﺍﺳﺘﻪ ﺍﮔﺮﭼﻪ ﻭﻩ ﻫﻤﺎﺭﯼ‬

‫ﭘ‪ ＃＂，‬ﭘﺮ ﻣﺎﺭګﺄ ﺍﻭﺭ ﻫﻤﺎﺭﺓ ﺍﻣﻮﺍﻝ ﭼ‪，％‬ﻦ ﻟ‪Ｓ‬۔‬
‫ګﻪ ﭘﺮ ﻓﺮګﺐ ﺑﺪﻋﺖ ﮐﺲ ﻃﺮﺡ ﺧﻮﺷﻨﻤﺎ ﺩﮐ‪％‬ﺘﯽ ‪ Ｂ‬ﺍﻭﺭﮐﺲ ﮐﺔ ﺳﻬﺎﺭﺓ ﻗﺎﺋﻢ ‪Ｂ‬؟ﺍﻥ‬
‫ﻟﻮﮔﻮﺃ _ ﺍﺳﺘﺪﻻﻝ ﮐﺎﺍګﮏ ﻧ‪，‬ﺎ ﺍﻧﺪﺍﺯ ﺍﺧﺘ‪，‬ﺎﺭ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺟﻮ ﻋﺎﻡ ﺁﺩﻣﯽ ﮐﻮ ﺍﺳﯽ ﻃﺮﻑ ﻟﺔ‬
‫ﺟﺎﺗﺎ ‪ Ｂ‬ﺟﺲ ﻃﺮﻑ ﻭﻩ ﺟﺎﻧﺎ ﭼﺎﻫﺘﺔ ﻫﻮﺃ ﺟ‪，‬ﺴﺎ ﮐﻪ ﺩﺭﺝ ﺫګﻞ ‪:Ｂ‬‬
‫ﺍﷲ ﺗﻌﺎﻟﯽٰ _ ﻓﺮﻣﺎګﺎ‪:‬‬ ‫ ‬

‫” ‪“ ∩⊆⊂∪ tβθçΗs>÷ès? Ÿω óΟçGΨä. βÎ) ̍ø.Ïe%!$# Ÿ≅÷δr& (#þθè=t↔ó¡sù‬‬

‫ﺍﮔﺮ ﺗﻤﻬ‪ Ｓ‬ﻋﻠﻢ ﻧﻪ ﻫﻮ ﺗﻮ ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ ﭘﻮﭼ‪ ＃‬ﻟ‪，‬ﺎ ﮐﺮﻭ۔‬

‫ﺍﺱ ﺁګﺖ ﮐﯽ ﺭﻭ ﺳﺔ ﻣﺴﻠﻤﺎﻥ ﭘﺮ ﺍ‪ Ｈ‬ﻋﻠﻢ ﮐﯽ ﻃﺮﻑ ﺍﭘﻨﺔ ‪Ｌ‬ﻠﺔ ﭘﺮﺓ ﮐﯽ ﻣﻌﺮﻓﺖ ﮐﺔ‬
‫ﻟﺌﺔ ﺭﺟﻮﻉ ﮐﺮﻧﺎ ﻭﺍﺟﺐ ‪ Ｂ‬ﺍګﺴﺔ ﻫﯽ ﺗﻮﺣ‪，‬ﺪ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻟﻮﺍﺯﻡ ﻭﻗﻮﺍﻋﺪ ﮐﯽ ﻣﻌﺮﻓﺖ‬
‫ﮐﺔ ﻟﺌﺔ ﺗﺎﮐﻪ ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﯽ ﺷﺮﮐ‪，‬ﺎﺕ ﻣ‪ Ｓ‬ﻭﺍﻗﻊ ﻧﻪ ﻫﻮ ﺟﻨﻬ‪ Ｓ‬ﻋﻠﻢ ﻧﻬ‪ Ｓ‬۔‬
‫ﻭﻩ ﺍﺻﺤﺎﺏ ﻋﻠﻢ ﺟﻦ ﮐﯽ ﺑﺎﺕ ﭘﺮ ﺧﺎﻣﻮﺵ ﻫﻮﺟﺎﻧﺎ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺭﺍﺋﺔ ﭘﺮ ﺗﻮﺟﻪ ﺩګﻨﺎ‬ ‫
‬
‫ﻭﺍﺟﺐ ‪ Ｂ‬ﻭﻩ ﻫ‪ Ｓ‬ﺟﻮ ﺍﻥ ﮐﺔ ﻣﻌﺘﺒﺮ ﺗﺮګﻦ ﺍﺋﻤﻪ ﺛ‪＋‬ﺛﻪ ګﻌﻨﯽ ”ﺍﻟﺒﺎ“‪،‬ﺍﺑﻦ ﺑﺎﺯ‪،‬ﻋﺜ‪，‬ﻤ‪，‬ﻦ‬
‫‪‬ﮐﺔ ﺩﺭﺱ ﻭﺁﺭﺍءﺍﻭﺭ ﻋﻠﻢ ﺣﺪګﺚ ﮐﯽ ﺗﺤﻘ‪，‬ﻖ ﮐﺮﺗﺔ ﻫﻮﺃ)ﺍﷲ ﮔﻮﺍﻩ ‪ Ｂ‬ﮐﻪ ﺍﻣﺎﻡ ﺍﺑﻦ ﺑﺎﺯ‬
‫ﺍﻭﺭ ﺍﻣﺎﻡ ﻋﺜ‪，‬ﻤ‪，‬ﻦ ﺍﻥ ﮐﺔ ﺧﺒﻂ ﺍﻭﺭ ﺍﻧﺪ‪＄‬ﺔ ﭘﻦ ﺳﺔ ﻻﺗﻌﻠﻖ ﻫ‪( Ｓ‬ﺍﻭﺭ ﺍﻓﻀﻞ ﻭﻩ ‪ Ｂ‬ﺟﻮ‬
‫ﺣﺮﻣ‪，‬ﻦ ﮐﺔ ﺟﺎﻣﻌﺎﺕ ﺳﺔ ﻓﺎﺭﻍ ﺍﻟﺘﺤﺼ‪，‬ﻞ ﻫﻮ ﺍﻭﺭ ﺍﻟﺒﺎ ﮐﺎ ﺑ‪＋‬ﻭﺍﺳﻄﻪ ګﺎ ﺑﺎﻟﻮﺍﺳﻄﻪ‬
‫ﺷﺎﮔﺮﺩ ﻫﻮ ﺍﮔﺮﭼﻪ ﮐﭽ‪ ＃‬ﻫﯽ ﻋﺮﺻﺔ ﮐﺔ ﻟﺌﺔ ﺭ＠ ﻫﻮ)ﺍﻥ ﮐﺔ ﺷﻤﺎﻟﯽ ﺍﻣﺮګﮑﯽ ﺍﻭﺭ ګﻮﺭﭘﯽ‬
‫ﻏ‪，‬ﺮ ﻋﺮ‪ Ｋ‬ﻣﺴﻠﻤﺎﻥ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﯽ ﻧﺴﺒﺖ ﺳﺔ ﺍګﮏ ﻣﻔ‪，‬ﺪ ﺑﺎﺕ ګﻪ ‪Ｌ‬ﯽ ‪ Ｂ‬ﮐﻪ ﺍﻥ ﮐﺎ‬
‫ﻋﺎ‪ Ｐ‬ﺑﺆﺓ ﺑﺆﺓ ﻟﻤﺒﺔ ﭼﻮﻏﻮﺃ ﺍﻭﺭ ﻗﺒﺎٶﺃ ﺳﺔ ﺁﺭﺍﺳﺘﻪ ﻫﻮﺗﺎ ‪Ｂ‬۔ﻭﻻﺣﻮﻝ ﻭﻻﻗﻮۃ ﺍﻻﺑﺎﷲ(‬
‫ﺟﺪګﺪ ﻣﺮﺟﺌﻪ ﮐﺔ ﺫﺭګﻌﺔ ګﻪ ﻟﻮﮒ ﻋﻠﻤﺎءﮐﻮ ﻏﺎﻟﺒﺎًﻻﻋﻠﻢ ﻧﻮﺟﻮﺍﻧﻮﺃ ﮐﺔ ﺫﺭګﻌﺔ‬ ‫‬
‫ﻧﻘﺼﺎﻥ ﭘﻬﻨﭽﺎﺗﺔ ﻫ‪ Ｓ‬ګﻪ ﭘﻬﻠﺔ ﺳﺔ ﭘﺎﻟﺶ ﺷﺪﻩ ﺍﻭﺭ ﺗ‪，‬ﺎﺭ ﻋﻘﻠﻮﺃ ﮐﻮ ﻟ‪，‬ﺘﺔ ﻫ‪ Ｓ‬ﭘ‪％‬ﺮ ﺍﻧﻬ‪Ｓ‬‬
‫ګﻪ ﻭ‪ Ａ‬ﺩګﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﺻﻞ ﻋﻠﻢ ﻋﻠﻢ ﺣﺪګﺚ ﺍﻭﺭ ﻋﻠﻢ ﺭﺟﺎﻝ ‪ Ｂ‬ﺍﻭﺭ ﺟﻮ ﺍﻥ ﺩﻭﻧﻮﺃ‬
‫ﻣ‪，‬ﺪﺍﻧﻮﺃ ﻣ‪ Ｓ‬ﻣﺤﻘﻖ ﻫﻮﻭﻩ ﻭﺍﺟﺐ ﺍﻻﺗﺒﺎﻉ ‪ Ｂ‬ﺗﺎﮐﻪ ‪ Ａ‬ﺍﺗﺒﺎﻉ ﺳﻨﺖ ﻣ‪ Ｓ‬ﻣﻀﺒﻮﻁ‬
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‫ﻫﻮﺳﮑ‪ Ｓ‬ﺍﻭﺭ ﺗﺎﺑﻌﺪﺍﺭﮐﻮ ﮐﭽ‪ ＃‬ﺳﻮﭼﻨﺔ ﺳﻤﺠ‪％‬ﻨﺔ ﮐﯽ ﺯﺣﻤﺖ ﻧﻬ‪ Ｓ‬ﮐﺮ ﭼﺎﻫ‪，‬ﺌﺔ‬
‫ﮐ‪，‬ﻮﻧﮑﻪ ﻭﻩ ﺣﺪګﺚ ﮐﺔ ﻣﺮﺍﺗﺐ ﺍﻭﺭ ﺻﺤﺖ ﻭﺿﻌﻒ ﺍﻭﺭ ﺳﻨﺪ ﻣ‪ Ｓ‬ﻋﺎﻟﯽ ﻧﺎﺯﻝ ﻭﻏ‪，‬ﺮﻩ‬
‫ﺍﺣﺎﺩګﺚ ﮐﯽ ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﮐﺎ ﻋﻠﻢ ﻧﻬ‪ Ｓ‬ﺭﮐ‪％‬ﺘﺎ ﺍﻥ ﮐﺔ ﺫﺭګﻌﺔ ګﻪ ﻭ‪ Ａ‬ﭘ‪，‬ﺪﺍ ﮐﺮﺗﺔ ﻫ‪Ｓ‬‬
‫ﮐﻪ ﺟﺲ ﮐﯽ ﻭﻩ ﺍﺗﺒﺎﻉ ﮐﺮﺭ＠‪ Ｂ‬ﻭﻩ ﺑﻠﻨﺪ ﻣﺮﺗﺒﺔ ﭘﺮ ﻓﺎﺋﺰ ‪ Ｂ‬ﺍﺱ ﻃﺮﺡ ﺍګﮏ ﺍﻋﺘﺒﺎﺭ ﺳﺔ‬
‫ﺍﺳﺔ ﺍﭘﻨﺔ ﻣﺘﺒﻮﻉ ﮐﺔ ﻣﻘﺎﺑﻠﺔ ﻣ‪ Ｓ‬ﮔﻤﺮﺍﻩ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺩﻭﺳﺮﯼ ﻃﺮﻑ ﺟﻮ ﺍﺱ‬
‫ﻣﻨﻬﺞ ﮐﺎﭘ‪，‬ﺮﻭﻧﻪ ﻫﻮ ﺍﺱ ﮐﺔ ﻣﻘﺎﺑﻠﺔ ﻣ‪ Ｓ‬ﺍﺳﺔ ﻓﺎﺋﻖ ﺍﻭﺭ ﺍﻓﻀﻞ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪Ｓ‬۔‬
‫ﻣﺨﺎﻟﻒ ﻋﻠﻤﺎءﮐﺔ ﺍﻗﻮﺍﻝ ﮐﻮ ﺭﺩ ﮐﺮ_ ﮐﺔ ﻟﺌﺔ ګﻪ ﻋﻠﻢ ﺟﺮﺡ ﻭﺗﻌﺪګﻞ ﮐﺎ ﺳﻬﺎﺭﺍ‬ ‫‬
‫ﻟ‪，‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﺘﻨﺔ ﻫﯽ ﻋﻠﻤﺎءﺍﻭﺭﺍﺋﻤﻪ ﮐﻮ ﮔﺮﺓ ﭘﺆﺓ ﻧﺎﻣﻮﺃ ﺍﻭﺭ ﺑﺮﺓ ﺍﻟﻘﺎﺑﺎﺕ ﺳﺔ ﭘﮑﺎﺭﺗﺔ‬
‫ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﭘﻨﺔ ﻣﻘﻠﺪ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﻣ‪ Ｓ‬ﺍﭘﻨﺎ ﭘﺮﻓﺮګﺐ ﺳﺎﻣﺎﻥ ﻋﺎﻡ ﮐﺮﮐﺔ ﺍﻧﻬ‪ Ｓ‬ﻣﺒﺎﺭﮎ ﺑﺎﺩ‬
‫ﺩګﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﺱ ﺩﻭﺭ ﻣ‪ Ｓ‬ﻭﻩ ﻫﯽ ﻋﻠﻢ ﺟﺮﺡ ﻭﺗﻌﺪګﻞ ﮐﺔ ﺣﺎﻣﻞ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻋﻠﯽ ﺑﻦ‬
‫ﻣﺪګﻨﯽ ‪،‬ګﺤ‪，‬ﯽٰ ﺑﻦ ﻣﻌ‪，‬ﻦ ‪،‬ګﺤ‪，‬ﯽٰ ﺑﻦ ﺳﻌ‪，‬ﺪ ﺍﻟﻘﻄﺎﻥ ﮐﺔ ﺣﻘ‪，‬ﻘﯽ ﻭﺍﺭﺙ ﻫ‪ Ｓ‬ﺍﺱ ﺳﺎﺭﺓ‬
‫ﻋﻤﻞ ﮐﺎ ﻧﺘ‪，‬ﺠﻪ ګﻪ ﻧﮑ‪＋‬ﮐﻪ ګﻪ ﻧﻮﺟﻮﺍﻥ ﻋﻠﻤﺎءﺳﺔ ﮐﺘﺮﺍﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻋﻠﻤﯽ ﺗﺤﻘ‪，‬ﻖ ﮐﺔ‬
‫ﺑﺠﺎﺋﺔ ﺍﭘﻨﯽ ﺫﺍﺗﯽ ﺗﺤﻘ‪，‬ﻖ ﮐﻮ ﺑﻬﺘﺮ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻋﻠﻤﺎءﮐﺔ ﻣﻘﺎﺑﻞ ﺧﻮﺩ ﮐﻮ ﺑﻬﺘﺮ‬
‫ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ﺍﺱ ﻃﺮﺡ ﮐﻪ ﻭﻩ ﻋﺎ‪ Ｐ‬ﮐﻮ ﺧﻮﺏ ﭼﺒﺎﺋﺔ ګﺎ ﺍﺱ ﮐﺎ ﻣﺮﺗﺒﻪ ﮔ‪＂％‬ﺎﺋﺔ‬
‫ﺗﺎﮐﻪ ﻋﺎ‪ Ｐ‬ﺍﺳﺔ ګﻪ ﻣﺒﺎﺭﮎ ﺩﺓ ﮐﻪ ﻭﻩ ‪Ｌ‬ﯽ ﻋﻠﻤﺎءﮐﺔ ﺑﺮﺍﺑﺮ ‪ Ｂ‬ﺩ‪＄‬ﻮﮐﺔ ﺍﻭﺭ ﻓﺮګﺐ ﻣ‪Ｓ‬‬
‫ﻣﺒﺘ‪＋‬ءګﻪ ﻧﻮﺟﻮﺍﻥ ﺻﺮﻑ ﺍﭘﻨﺔ ﻣﺸﺎﺋﺦ ﮐﻮ ﻣﻌﺘﺒﺮ ﺟﺎﻧﺘﺎ ‪ Ｂ‬۔‬
‫ﺍﺱ ﻣﻘﺼﺪ ﮐﻮ ﺣﺎﺻﻞ ﮐﺮ_ ﮐﺔ ﻟﺌﺔ ﺍﻧﻬﻮﺃ _ ﺍﭘﻨﺔ ﻧﺰﺩګﮏ ﻣﺴﺘﺮﺩ ﻋﻠﻤﺎءﮐﯽ‬ ‫ ‬
‫ﻓﻬﺮﺳﺘ‪ Ｓ‬ﺗ‪，‬ﺎﺭ ﮐﺮﺭﮐ‪％‬ﯽ ﻫ‪ Ｓ‬ﺟﻨﻬ‪ Ｓ‬ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﻣ‪ Ｓ‬ﺗﻘﺴ‪，‬ﻢ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ‬
‫ﺍﻧﻬ‪ Ｓ‬ﺍﻥ ﮐﯽ ﮐﺘﺐ ﭘﺆ‪＄‬ﻨﺔ ﺳﺔ ﺭﻭﮐﺘﺔ ﻫ‪ Ｓ‬ﺍګﺴﺔ ﺍﻥ ﮐﺔ ﺍﭘﻨﺔ ﻧﺰﺩګﮏ ﮐﭽ‪ ＃‬ﻣﻌﺘﺒﺮ‬
‫ﻋﻠﻤﺎءﮐﯽ ﻓﻬﺮﺳﺘ‪ Ｓ‬ﺑﻨﺎﺭﮐ‪％‬ﯽ ﻫ‪ Ｓ‬ﺟﻮ ﻋﻘ‪，‬ﺪﺓ ﺍﻭﺭ ﺣﺪګﺚ ﻣ‪ Ｓ‬ﺍﻥ ﮐﯽ ﺍﺭﺟﺎﺋ‪，‬ﺖ ﺍﻭﺭ‬
‫ﺍﺧﺘ‪＋‬ﻃﺎﺕ ﻭﺍﻧﺤﺮﺍﻓﺎﺕ ﺳﺔ ﻣﺘﻔﻖ ﻫﻮﺃ۔‬
‫ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﯽ ﺟﺮﺍءﺕ ګﻬﺎﺃ ﺗﮏ ﺑﺆ‪＄‬ﯽ ﻫﻮﺋﯽ ‪ Ｂ‬ﮐﻪ ګﻪ ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﺔ‬ ‫‬
‫ﻟﺌﺔ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ ﺟﺎﺳﻮﺳﯽ ﺍﻭﺭ ﺍﻧﻬ‪ Ｓ‬ﮔﻮﺭﻧﻤﻨ¦ ﮐﺔ ﺣﻮﺍﻟﺔ ﮐﺮ_ ﮐﻮ ﺟﺎﺋﺰ ﻗﺮﺍﺭ‬
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‫ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﻥ ﮐﺔ ﺍګﮏ ﺣﻘ‪，‬ﺮ ﺷﺨﺺ ﻋﻠﯽ ﺑﻦ ﺣﺴﻦ ﺍﻟﺤﻠﺒﯽ _ ﺍﺱ ﺑﺎﺭﺓ‬

‫ﻣ‪ Ｓ‬ﺑﺎﻗﺎﻋﺪﻩ ﻓﺘﻮﯼ ﺟﺎﺭﯼ ﮐ‪，‬ﺎ ‪)Ｂ‬ﭼﻨﺪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ _ ﺍﻥ ﻣﺮﺟﺌﻪ ﮐﺎ ‪Ｌ‬ﺮﭘﻮﺭ‬
‫ﺗﻌﺎﻗﺐ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﻥ ﮐﯽ ﻧﻘﺎﺏ ﮐﺸﺎﺋﯽ ﮐﯽ ‪ Ｂ‬ﻣﺜ‪ ً＋‬ﺇﺍﮐ＂ﺮ ﺍﺑﻮﺭﺣ‪，‬ﻢ _ ﺍﭘﻨﯽ ﮐﺘﺎﺏ‬
‫”ﺗﺤﺬګﺮ ﺍﻻﻣ＆ ﻣﻦ ﺗﻌﻠ‪，‬ﻘﺎﺕ ﺍﻟﺤﻠﺒﯽ ﻋﻠﯽ ﺍﻻﻗﻮﺍﻝ ﺍﻻﺋﻤ＆“ﺍﻭﺭ ”ﺍﻟﮑﺸﻒ ﺍﻟﻤﺜﺎﻟﯽ ﻋﻦ‬
‫ﺳﺮﻗﺎﺕ ﺳﻠ‪，‬ﻢ ﺍﻟ‪＋％‬ﻟﯽ“ﺍګﺴﺔ ﻫﯽ ﺩګﮕﺮ ﻋﻠﻤﺎﺋﺔ ﺍﻣﺖ _ ﺣﻠﺒﯽ ﻣﺮﺟﺌﻪ ﮐﺎ ﻓﺎﺳﺪ ﻋﻘ‪，‬ﺪﻩ‬
‫ﭘﻮﺭﯼ ﻃﺮﺡ ﻭﺍﺿﺢ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﺳﺔ ‪ Ａ‬ﻓﺎﺋﺪﺓ ﮐﯽ ﻏﺮﺽ ﺳﺔ ﻣﮑﻤﻞ ﻃﻮﺭ ﭘﺮ ﺩﺭﺝ ﮐﺮﺭ‪Ｂ‬‬
‫ﻫ‪Ｓ‬۔‬
‫ﻓﻀ‪，‬ﻠ＆ ﺍﻟﺸ‪，‬ﺦ ﺻﺎ‪ Ｏ‬ﺑﻦ ﻓﻮﺯﺍﻥ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﻟﻔﻮﺯﺍﻥ‪ ،‬ﻓﻀ‪，‬ﻠ＆ ﺍﻟﺸ‪，‬ﺦ ﻋﺒﺪﺍﻟﻌﺰګﺰ ﺑﻦ‬
‫ﻋﺒﺪﺍﷲ ﺍﻟﺮﺍﺟﺤﯽ ‪،‬ﻓﻀ‪，‬ﻠ＆ ﺍﻟﺸ‪，‬ﺦ ﺳﻌﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰګﺰ ﺁﻝ ﺣﻤ‪，‬ﺪﮐﯽ‬
‫ﺗﻘﺪګﻤﺎﺕ ﺍﻭﺭ ﺷ‪，‬ﺦ ﻣﺤﻤﺪ ﺳﺎ‪ Ｐ‬ﺍﻟﺪﻭﺳﺮﯼ ﮐﯽ ﺗﺎﻟ‪，‬ﻒ۔‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣ‪，‬ﻢ‪ ،‬ﺍﻟﺤﻤﺪ ﻟ ّﻠٰﻪ ﻭﺍﻟﺼ‪＋‬ة ﻭﺍﻟﺴ‪＋‬ﻡ ﻋﻠﯽ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﯽٰ ﺁﻟﻪ‬
‫ﻭﺻﺤﺒﻪ ﻣﻦ ﻭﺍﻻﻩ ﻭﺑﻌﺪ‪،‬‬
‫ﻣﺮﺟﺌﻪ ﮐﺔ ﻋﻨﻮﺍﻥ ﭘﺮ ﺍﻟﻠﺠﻨ＆ ﺍﻟﺪﺍﺋﻤﻪ ﮐﺔ ﭘ‪，‬ﺶ ﮐﺮﺩﻩ ﻓﺘﻮﯼ ﭘﺮ ﺷ‪，‬ﺦ ﻋﻠﯽ ﺑﻦ ﺣﺴﻦ‬
‫ﺍﻟﺤﻠﺒﯽ ﮐﺔ ﺍﻋﺘﺮﺍﺿﺎﺕ ﭘﺮ ﺷ‪，‬ﺦ ﻣﺤﻤﺪ ﺑﻦ ﺳﺎ‪ Ｐ‬ﺍﻟﺪﻭﺳﺮﯼ ﮐﺎ ﺭﺩّ ﻣ‪＋‬ﺣﻈﻪ ﮐ‪，‬ﺎ ﺟﺲ ﮐﺔ‬
‫ﻣﺘﻌﻠﻖ ﮐﻬﻮﺃ ﮔﺎ‪:‬‬
‫ﺷ‪，‬ﺦ ﻣﺤﻤﺪ _ ﺑﻬﺘﺮګﻦ ﺭﺩ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ﺟﻦ ﺍ‪ Ｈ‬ﻋﻠﻢ ﮐﺔ ﺍﻗﻮﺍﻝ ﭘﺮ ﺍﺱ ﮐﺎ‬ ‫‪‬‬
‫ﺍﻋﺘﻤﺎﺩ ﺗ‪％‬ﺎ ﺍﻥ ﮐﺔ ﺟﻮﺍﻗﻮﺍﻝ ﺍﺱ _ ﻧﻘﻞ ﻧﻬ‪ Ｓ‬ﮐﺌﺔ ﺍﻥ ﮐﺎ ‪Ｌ‬ﯽ ﺍﺣﺎﻃﻪ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ﺟﻬﺎﺃ‬
‫ﺗﮏ ﺍﻟﻠﺠﻨ＆ ﺍﻟﺪﺍﺋﻤﻪ ﮐﺔ ﻓﺘﻮﯼ ﮐﻮ ﻣﺸﮑﻮﮎ ﻗﺮﺍﺭ ﺩګﻨﺔ ﻭﺍﻟﯽ ﺑﺎﺕ ‪ Ｂ‬ﺗﻮ ﺍﺱ ﮐﯽ ﻗﻄﻌﺎً‬
‫ﮐﻮﺋﯽ ﮔﻨﺠﺎﺋﺶ ﻧﻬ‪ Ｂ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ګﻪ ﻓﺘﻮﯼ ﺗﻤﺎﻡ ﺍﺭﮐﺎﻥ ﮐﺔ ﺍﺗﻔﺎﻕ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺩﺳﺘﺨﻄﻮﺃ‬
‫ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺷﺎﺋﻊ ﮐ‪，‬ﺎ ﮔ‪，‬ﺎ ‪Ｂ‬۔‬
‫ﺷ‪，‬ﺦ ﻋﻠﯽ ﺣﺴﻦ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺩګﮕﺮ ‪ Ａ‬ﺧ‪，‬ﺎﻝ ﭘﺮګﻪ ﻻﺯﻡ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺧﻮﺩ ﮐﻮ ﻣﺴﺌﻠﻪ‬ ‫‬
‫ﺍګﻤﺎﻥ ﻣ‪ Ｓ‬ﺳﻠﻒ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺗﻮ ﺍﺱ ﻣﺴﺌﻠﺔ ﻣ‪ Ｓ‬ﺳﻠﻒ ﮐﯽ ﮐﺘﺐ ﭘﺮ‬
‫ﺍﻋﺘﻤﺎﺩ ﮐﺮګﺄ ګﻬﯽ ﮐﺎ‪ Ｂ Ｑ‬ﺟﺪګﺪ ﮐﺘﺐ ﺟﻮ ﺫﻫﻨﻮﺃ ﮐﻮ ﻣﻨﺘﺸﺮ ﮐﺮﺗﯽ ﻫ‪ Ｓ‬ﺍﻥ ﮐﯽ‬
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‫ﺿﺮﻭﺭﺕ ﻧﻬ‪ Ｂ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻧﻬ‪ Ｓ‬ﺗﻮ ﻟ‪，‬ﺎ ‪Ｌ‬ﯽ ﺟﺎﺳﮑﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﺭﺩّ ‪Ｌ‬ﯽ ﮐ‪，‬ﺎ ﺟﺎﺳﮑﺘﺎ ‪Ｂ‬‬
‫ﺧﺎﺹ ﮐﺮ ﺍﺱ ﻋﻈ‪，‬ﻢ ﻣﺴﺌﻠﺔ ﻣ‪ Ｓ‬ﺗﻮﺟﻮ ﻓﺘﻨﻪ ﺳﻮﭼﮑﺎ ﻫﻮ ﺍﺳﺔ ﺟﮕﺎﻧﺎ ﺗﺎﮐﻪ ﺷﺮﭘﺴﻨﺪ ﺍﺱ‬
‫ﮐﺔ ﺫﺭګﻌﺔ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻓﺴﺎﺩ ﮐﻮ ﻫﻮﺍ ﺩګﺄ ﮐﺴﯽ ﻃﻮﺭ ﭘﺮ ‪Ｌ‬ﯽ ﺟﺎﺋﺰﻧﻬ‪ Ｂ Ｓ‬۔‬
‫ﺷ‪，‬ﺦ ﻋﻠﯽ ﺣﺴﻦ ﭘﺮګﻪ ‪Ｌ‬ﯽ ﻻﺯﻡ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺟﺐ ﺍ‪ Ｈ‬ﻋﻠﻢ ﮐﺔ ﺍﻗﻮﺍﻝ ﻧﻘﻞ ﮐﺮګﺄ‬ ‫‬
‫ﺗﻮﻣﮑﻤﻞ ﻃﻮﺭ ﭘﺮ ﻧﻘﻞ ﮐﺮګﺄ ﺍګﺴﺎ ﻧﻪ ﮐﺮګﺄ ﮐﻪ ﻗﻮﻝ ﮐﺎ ﺷﺮﻭﻉ ﺣﺼﻪ ﻧﻘﻞ ﮐﺮﺩګﺎ ﺍﻭﺭ ﺁﺧﺮ‬
‫ﭼ‪％‬ﻮﺅﺩګﺎ ﺍﺱ ﺳﺔ ﺍﺱ ﻋﺎ‪ Ｐ‬ﮐﺎ ﻣﻘﺼﻮﺩ ﭘﻮﺭﯼ ﻃﺮﺡ ﺳﺎﻣﻨﺔ ﻧﻬ‪ Ｓ‬ﺁﺳﮑﺘﺎ ﺍﻭﺭ ګﻪ ﺍﺱ ﭘﺮ‬
‫ﺍﻓﺘﺮﺍءﻣﺘﺼﻮﺭ ﻫﻮﮔﺎ ﺑﻠﮑﻪ ﮐﺴﯽ ‪Ｌ‬ﯽ ﻋﺎ‪ Ｐ‬ﮐﺔ ﻗﻮﻝ ﮐﻮ ﻧﻘﻞ ﮐﺮﺗﺔ ﻭﻗﺖ ﺍﺱ ﮐﯽ ﺗﻤﺎﻡ‬
‫ﮐﺘﺐ ﮐﻮ ﻣ‪＋‬ﺣﻈﻪ ﮐﺮﻧﺎ ﭼﺎﻫ‪，‬ﺌﺔ ﺗﺎﮐﻪ ﺍﺱ ﮐﯽ ﺍﺻﻞ ﻣﺮﺍﺩ ﺳﺎﻣﻨﺔ ﺁﺳﮑﺔ ﺍﻭﺭ ﺍﺳﺔ ﺍﺱ‬
‫ﮐﺔ ﺩګﮕﺮ ﺍﻗﻮﺍﻝ ﺳﺔ ‪Ｌ‬ﯽ ﺗﺎﺋ‪，‬ﺪ ﻣﻞ ﺟﺎﺋﺔ ۔‬
‫ﺁﺧﺮ ﻣ‪ Ｃ Ｓ‬ﺍګﮏ ﮐﺔ ﻟﺌﺔ ﻋﻠﻢ ﻧﺎﻓﻊ ﺍﻭﺭ ﻋﻤﻞ ﺻﺎ‪ Ｏ‬ﮐﯽ ﺩﻋﺎ ﮐﺮﺗﺎ ﻫﻮﺃ ﻭﺻﻠﯽ ﺍﷲ ﻋﻠﯽ‬
‫ﻧﺒ‪，‬ﻨﺎ ﻣﺤﻤﺪ ﻭﻋﻠﯽٰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ۔‬
‫ﮐﺘﺒﻪ ﺻﺎ‪ Ｏ‬ﺑﻦ ﻓﻮﺯﺍﻥ ﺑﻦ ﻋﺒﺪﺍﷲ ﺍﻟﻔﻮﺯﺍﻥ۔‬
‫ﺑﺴﻢ ﺍﷲﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣ‪，‬ﻢ ﺍﻟﺤﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﻟﻤ‪，‬ﻦ ﻭﺍﻟﺼ‪＋‬ۃ ﻭﺍﻟﺴ‪＋‬ﻡ ﻋﻠﯽ ﺍﺷﺮﻑ‬ ‫‪‬‬
‫ﺍﻻﻧﺒ‪，‬ﺎءﻭﺍﻟﻤﺮﺳﻠ‪，‬ﻦ ﻧﺒ‪，‬ﻨﺎ ﻣﺤﻤﺪ ﻭﻋﻠﯽ ﺁﻟﻪ ﻭ ﺻﺤﺒﻪ ﻭﺍﻟﺘﺎﺑﻌ‪，‬ﻨﺎﻣﺎﺑﻌﺪ‪،‬‬
‫ﺷ‪，‬ﺦ ﻣﺤﻤﺪ ﺳﺎ‪ Ｐ‬ﺍﻟﺪﻭﺳﺮﯼ ﮐﯽ ﺗﺤﺮګﺮ ﺍﻟﻤﺴﻤﯽٰ ”ﺭﻓﻊ ﺍﻟ‪＋‬ﺋﻤ＆ ﻋﻦ ﻓﺘﻮﯼ ﺍﻟﻠﺠﻨ＆‬
‫ﺍﻟﺪﺍﺋﻤ＆“ ﮐﺎﻣﻄﺎﻟﻌﻪ ﮐ‪，‬ﺎ ﺍﷲ ﺍﻧﻬ‪ Ｓ‬ﺗﻮﻓ‪，‬ﻖ ﺩﺓ ﺍﺱ ﮐﺎ ﻋﻨﻮﺍﻥ ﺷ‪，‬ﺦ ﻋﻠﯽ ﺣﺴﻦ‬
‫ﻋﺒﺪﺍﻟﺤﻤ‪，‬ﺪ ﻣﺮﺟﺌﻪ ﮐﺔ ﻣﺘﻌﻠﻖ ﻟﺠﻨ＆ ﺍﻟﺪﺍﺋﻤﻪ ﮐﺔ ﻓﺘﻮﯼ ﭘﺮ ﺍﭘﻨﯽ ﮐﺘﺎﺏ ”ﺻ‪，‬ﺤ＆ ﻧﺬګﺮ“ﺍﻭﺭ‬
‫”‘ﺍﻟﺘﺤﺬګﺮ ﻣﻦ ﻓﺘﻨ＆ ﺍﻟﺘﮑﻔ‪，‬ﺮ“ﻣ‪ Ｓ‬ﮐﺌﺔ ﺟﺎ_ ﻭﺍﻟﺔ ﺍﻋﺘﺮﺍﺿﺎﺕ ﭘﺮ ﺭﺩّ ‪ Ｂ‬ﻟﺠﻨ＆ ﺩﺍﺋﻤﻪ _‬
‫ﺍﻥ ﺩﻭﻧﻮﺃ ﮐﺘﺐ ﻣ‪ Ｓ‬ﻣﻮﺟﻮ ﻣﺴﺌﻠﻪ ﺍګﻤﺎﻥ ﺍﻭﺭ ﺗﮑﻔ‪，‬ﺮ ﺳﺔ ﻣﺘﻌﻠﻖ ﻏﻠﻄ‪，‬ﻮﺃ ﺍﻭﺭ ﺍ‪ Ｈ‬ﻋﻠﻢ‬
‫ﮐﺔ ﺍﻗﻮﺍﻝ ﻧﻘﻞ ﮐﺮ_ ﺳﺔ ﻣﺘﻌﻠﻖ ﻫ‪，‬ﺮﺍ ﭘ‪，％‬ﺮﺍ ﮐﺎﺍﺟﻤﺎﻟﯽ ﺟﻮﺍﺏ ﺩﺓ ﺩګﺎ ‪ Ｂ‬ﺍﺱ _‬
‫ﺍګﺴﺎ ﺍﺱ ﻟﺌﺔ ﮐ‪，‬ﺎ ﺗﺎﮐﻪ ﺍﭘﻨﺔ ﻧﻈﺮګﺔ ﮐﺔ ﻣﻄﺎﺑﻖ ﺻﺮﻑ ﺍګﻤﺎﻥ ﮐﻮ ﺩﻝ ﺍﻭﺭﮐﻔﺮ ﮐﻮ‬
‫ﺍﺳﺘﺤ‪＋‬ﻝ ‪،‬ﺗﮑﺬګﺐ ﺍﻭﺭ ﺍﻋﺘﻘﺎﺩ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻣﻘ‪，‬ﺪ ﮐﺮﺩﺓ ﺷ‪，‬ﺦ ﻣﺤﻤﺪ ﺍﻟﺪﻭﺳﺮﯼ _ ﻋﻠﯽ‬
‫ﺣﺴﻦ ﻋﺒﺪﺍﻟﺤﻤ‪，‬ﺪ ﮐﯽ ﻏﻠﻄ‪，‬ﻮﺃ ﮐﺎﺗﻌﺎﻗﺐ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ﻣﺴﺌﻠﻪ ﺍګﻤﺎﻥ ﻭﮐﻔﺮ ﮐﺔ ﻣﺘﻌﻠﻖ‬
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‫ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻣﻮﻗﻒ ﮐﻮ ﺍﭼ‪％‬ﯽ ﻃﺮﺡ ﻭﺍﺿﺢ ﮐ‪，‬ﺎ ‪ Ｂ‬ﮐﻪ ﺍګﻤﺎﻥ ﺩﻝ‪،‬ﺯﺑﺎﻥ ﺍﻭﺭ‬
‫ﺟﻮﺍﺭﺡ ګﻌﻨﯽ ﺍﻋﻀﺎءﺑﺪﻧ‪，‬ﻪ ﺳﺔ ﻣﺘﻌﻠﻖ ‪ Ｂ‬ﺍﻭﺭ ﮐﻔﺮ ﻗﻮﻝ‪،‬ﻓﻌﻞ‪ ،‬ﺍﻋﺘﻘﺎﺩ ﺍﻭﺭ ﺷﮏ ‪Ｃ‬ﺍګﮏ‬
‫ﮐﺔ ﺫﺭګﻌﺔ ﻣﻤﮑﻦ ‪ Ｂ‬ﺷ‪，‬ﺦ ﻋﻠﯽ ﺣﺴﻦ ﻋﺒﺪﺍﻟﺤﻤ‪，‬ﺪ _ ﻋﻠﻤﺎءﮐﺔ ﺍﻗﻮﺍﻝ ﮐﻮ ﮐﺎټ ﭘ‪¦，‬‬
‫ﮐﺮ ﻧﻘﻞ ﮐﺮ_ ﮐﺔ ﺑﻌﺪ ﺍﻥ ﺳﺔ ﻣﺮﺟﺌﻪ ﮐﺎ ﻣﺬﻫﺐ ﺛﺎﺑﺖ ﮐﺮ_ ﮐﯽ ‪Ｌ‬ﺮﭘﻮﺭﮐﻮﺷﺶ ﮐﯽ ﮐﻪ‬
‫ﺍګﻤﺎﻥ ﺍﻭﺭﮐﻔﺮ ﺩﻭﻧﻮﺃ ﮐﺎ ﺗﻌﻠﻖ ﺻﺮﻑ ﺩﻝ ﺳﺔ ‪ Ｂ‬ګﻪ ﻣﺬﻫﺐ ﺑﺎﻃﻞ ‪ Ｂ‬ﮐﺘﺎﺏ ﻭﺳﻨﺖ ﮐﺔ‬
‫ﻧﺼﻮﺹ ﺍﻭﺭ ﺍﺋﻤﻪ ﻭ ﺍ‪ Ｈ‬ﻋﻠﻢ ﮐﺔ ﺍﻗﻮﺍﻝ ﮐﺔ ﺧ‪＋‬ﻑ ‪ Ｂ‬۔ﻋﻠﯽ ﺣﺴﻦ ﻋﺒﺪﺍﻟﺤﻤ‪，‬ﺪ ﭘﺮ ﺍﺏ‬
‫ﻻﺯﻡ ‪ Ｂ‬ﮐﻪ ﺣﻖ ﮐﻮ ﻗﺒﻮﻝ ﮐﺮﺓ ﺍﻭﺭ ﺍګﮏ ﺍﻭﺭ ﮐﺘﺎﺏ ﻟﮑ‪ ＃‬ﮐﺮ ﺍﭘﻨﺔ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆‬
‫ﮐﺔ ﻣﻮﻗﻒ ﮐﯽ ﻃﺮﻑ ﺭﺟﻮﻉ ﮐﯽ ﻭﺿﺎﺣﺖ ﮐﺮﺗﺔ ګﻪ ﺍﻓﻀﻞ ‪)Ｂ‬ﺣﻖ ﮐﻬﻮ ﺧﻮﺍﻩ ﺍﭘﻨﯽ‬
‫ﺫﺍﺕ ﮐﺔ ﺧ‪＋‬ﻑ ﻫﻮ ﺧﻮﺍﻩ ﮐﺆﻭﺍ ﻫﻮ(ﺑﺎﻃﻞ ﻣ‪ Ｓ‬ﺭﻫﻨﺔ ﺳﺔ ﺣﻖ ﻗﺒﻮﻝ ﮐﺮﻧﺎ ﺑﻬﺘﺮ ‪Ｂ‬‬
‫ﻣﺘﻘﺪﻣ‪，‬ﻦ ﻭﻣﺘﺎﺧﺮګﻦ ﻋﻠﻤﺎءﮐﺎ ګﻪ ﻃﺮﺯ ﻋﻤﻞ ﺭ＠ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﻓﻮﺭﺍً ﺣﻖ ﻗﺒﻮﻝ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ‬
‫ګﻬﯽ ﺍﻥ ﮐﯽ ﺳ‪，‬ﺮﺗﻮﺃ ﮐﺎ ﺍﻋﺠﺎﺯ ‪ Ｂ‬ﻋﻤﺮﺑﻦ ﺧﻄﺎﺏ‪ _ ‬ﺍﺑﻮﻣﻮﺳﯽٰ ﺍﺷﻌﺮﯼ‪ ‬ﮐﻮ‬
‫ﺟﻮ ﺧﻂ ﻟﮑ‪％‬ﺎ ﺗ‪％‬ﺎ ﺍﺱ ﻣ‪ Ｓ‬ﻓﺮﻣﺎګﺎ ﮐﻪ ‪”:‬ﺗﻢ ﺟﻮ ﻓ‪，‬ﺼﻠﻪ ﺻﺎﺩﺭ ﮐﺮﭼﮑﺔ ﻫﻮ ﭘ‪％‬ﺮ ﺗﻢ ﺍﺱ‬
‫ﻣ‪ Ｓ‬ﺍﭘﻨﯽ ﺭﺍﺋﺔ ﺗﺒﺪګﻞ ﮐﺮﻟ‪，‬ﺘﺔ ﻫﻮﺍﻭﺭ ﺻﺤ‪，‬ﺢ ﻣﻮﻗﻒ ﺟﺎﻥ ﻟ‪，‬ﺘﺔ ﻫﻮﺗﻮ ﻭﻩ ﻓ‪，‬ﺼﻠﻪ ﺗﻤﻬ‪Ｓ‬‬
‫ﺣﻖ ﮐﯽ ﻃﺮﻑ ﺭﺟﻮﻉ ﮐﺮ_ ﺳﺔ ﻧﻪ ﺭﻭﮐﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﺣﻖ ﺗﻮ ﻫﻤ‪，‬ﺸﻪ ﺳﺔ ‪ Ｂ‬ﺍﺳﺔ ﮐﻮﺋﯽ‬
‫ﭼ‪，‬ﺰ ﺑﺎﻃﻞ ﻧﻪ ﮐﺮﺳﮑﯽ ﺑﺎﻃﻞ ﻣ‪ Ｓ‬ﺭﻫﻨﺔ ﺳﺔ ﺣﻖ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﻟ‪，‬ﻨﺎ ﺯګﺎﺩﻩ ﺑﻬﺘﺮ ‪“Ｂ‬۔ﺍﮔﺮ‬
‫ﻋﻠﯽ ﺣﺴﻦ ﻋﺒﺪﺍﻟﺤﻤ‪，‬ﺪ ﻣﺴﺌﻠﻪ ﺍګﻤﺎﻥ ﻭﮐﻔﺮ ﻣ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻣﺬﻫﺐ ﮐﻪ ګﻪ‬
‫ﺩﻭﻧﻮﺃ ﺍﻋﺘﻘﺎﺩ‪،‬ﻗﻮﻝ ﺍﻭﺭ ﻓﻌﻞ ﺳﺔ ﻣﺘﻌﻠﻖ ﻫ‪ Ｓ‬ﮐﯽ ﻃﺮﻑ ﺭﺟﻮﻉ ﮐﺮﻟ‪，‬ﺘﺔ ﻫ‪ Ｓ‬ﺗﻮګﻪ ﺍﻥ ﮐﯽ‬
‫ﻓﻀ‪，‬ﻠﺖ ‪،‬ﻋﻠﻤ‪，‬ﺖ‪،‬ﺍﷲ ﮐﺔ ﺧﻮﻑ ‪،‬ﻗﺒﻮﻝ ﺣﻖ ﮐﯽ ﺩﻟ‪，‬ﻞ ﺍﻭﺭ ﺍﺋﻤﻪ ﻭﻋﻠﻤﺎءﮐﯽ ﺍﻗﺘﺪﺍءﻫﻮﮔﯽ‬
‫ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺍﺱ ﺭﺟﻮﻉ ﺳﺔ ﻓﺘﻨﻪ ﺍﺭﺟﺎءﮐﯽ ﺑ‪，‬ﺦ ﮐﻨﯽ ﻫﻮﺟﺎﺋﺔ ﮔﯽ ﮐﻪ ﺟﺲ ﮐﺔ ﺿﺮﺭ ﮐﻮ‬
‫ﻟﺔ ﮐﺮ ﺍﻧﻬﻮﺃ _ ﺍﺳﺔ ﻧﻮﺟﻮﺍﻧﻮﺃ ﮐﺔ ﺩﺭﻣ‪，‬ﺎﻥ ﭘ‪＋，％‬ﺩګﺎ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺍﮐﺜﺮګﺖ ﮐﺔ ﺫﻫﻨﻮﺃ‬
‫ﻣ‪ Ｓ‬ﺍﻧﺘﺸﺎﺭ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻋﻘﺎﺋﺪ ﻣ‪ Ｓ‬ﺷﺒﻬﺎﺕ ﭘ‪，‬ﺪﺍ ﮐﺮﺩګﺌﺔ ﻣ‪ Ｓ‬ﺍﷲ ﺳﺔ ﺩﻋﺎ ﮔﻮ ﻫﻮﺃ‬
‫ﮐﻪ ﻭﻩ ‪Ｌ‬ﺎﺋﯽ ﻋﻠﯽ ﺣﺴﻦ ﻋﺒﺪﺍﻟﺤﻤ‪，‬ﺪ ﮐﻮ ﺣﻖ ﮐﯽ ﻃﺮﻑ ﺭﺟﻮﻉ ‪،‬ﻗﺒﻮﻟ‪，‬ﺖ ﺣﻖ ﮐﯽ ﺗﻮﻓ‪，‬ﻖ‬
‫ﺩﺓ ﺍﻭﺭ ﺍﷲ _ ﺍﻧﻬ‪ Ｓ‬ﺟﺲ ﺻﻔﺎﺕ ﻭﺑ‪＋‬ﻏﺖ ﺍﻭﺭ ﻣﻮﺛﺮ ﺍﻧﺪﺍﺯ ﺗﺤﺮګﺮ ﺳﺔ ﻧﻮﺍﺯﺍ ‪ Ｂ‬ﺍﺱ‬
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‫ﮐﺔ ﺫﺭګﻌﺔ ﺍﻧﻬ‪ Ｓ‬ﻣﺴﺌﻠﻪ ﺍګﻤﺎﻥ ﻭﮐﻔﺮ ﻣ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻋﻘ‪，‬ﺪﺓ ﮐﯽ ﻧﺸﺮ‬
‫ﻭﺍﺷﺎﻋﺖ ﮐﯽ ﺗﻮﻓ‪，‬ﻖ ﻋﻄﺎءﻓﺮﻣﺎﺋﺔ ﺍﻭﺭ ﺍﷲ ﺳﺔ ﺩﻋﺎ ﮐﺮﺗﺎ ﻫﻮﺃ ﮐﻪ ‪Ｌ‬ﺎﺋﯽ ﻣﺤﻤﺪ ﺑﻦ ﺳﺎ‪Ｐ‬‬
‫ﺍﻟﺪﻭﺳﺮﯼ ﮐﻮ ﺗﻮﻓ‪，‬ﻖ ﻭﺍﺳﺘﻘﺎﻣﺖ ﻋﻄﺎﻓﺮﻣﺎﺋﺔ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺍﺱ ﮐﺘﺎﺏ ﮐﻮ ﻧﺎﻓﻊ ﺑﻨﺎﺋﺔ‬
‫ﺍګﺴﺔ ﻫﯽ ﺍﻥ ﮐﯽ ﺩګﮕﺮ ﮐﺘﺐ ﺍﻭﺭ ﺭﺩﻭﺩ ﮐﻮ ﺍﻭﺭ ﺍﺳﺔ ﻣﺒﺎﺭﮎ ﺑﻨﺎﺋﺔ ﺍﻭﺭ ﺍﺱ ﻣﺴﺌﻠﺔ ﻣ‪Ｓ‬‬
‫ﻟﻮﮔﻮﺃ ﮐﺔ ﺫﻫﻦ ﻣ‪ Ｓ‬ﺟﻮ ﮐﺮﭼﮑﺔ ﻫ‪ Ｓ‬ﺍﻧﻬ‪ Ｓ‬ﺯﺍﺋﻞ ﻓﺮﻣﺎﺋﺔ۔ﺍﻭﺭ ﺍﷲ ﺳﺔ ﺩﻋﺎﮐﺮﺗﺎ ﻫﻮﺃ‬
‫ﮐﻪ ﻭﻩ ﻣ‪，‬ﺮﺓ ﻃﻠﺒﺎءﻋﻠﻢ ﻭﺩګﻦ ‪Ｌ‬ﺎﺋ‪，‬ﻮﺃ ﮐﻮ ﻋﻠﻢ ﻧﺎﻓﻊ ﺍﻭﺭ ﻋﻤﻞ ﺻﺎ‪ Ｏ‬ﺍﻭﺭ ﺍﺳﺘﻘﺎﻣﺖ ﺍﻭﺭ‬
‫ﺩګﻦ‪،‬ﺍګﻤﺎﻥ‪،‬ﺍﺳ‪＋‬ﻡ ﮐﻮ ﭼ‪％‬ﻮ！ﺔ ﺑﺆﺓ ﺗﻤﺎﻡ ﻣﺴﺎﺋﻞ ﻣ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻣﻮﻗﻒ‬
‫ﮐﻮ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮ_ ﮐﯽ ﺗﻮﻓ‪，‬ﻖ ﻋﻄﺎ ﻓﺮﻣﺎﺋﺔ ﺍﻭﺭ ‪ Ａ‬ﺳﺐ ﮐﻮ ﺍﺳ‪＋‬ﻡ ﭘﺮ ﻣﻮﺕ ﺩﺓ ﻭﻩ ﺍﺱ‬
‫ﻗﺎﺩﺭ ‪ Ｂ‬۔ﻭﺻﻠﯽ ﺍﻟ ّﻠٰﻪ ﻭﺑﺎﺭﮎ ﻋﻠﯽ ﻋﺒﺪﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻣﺤﻤﺪ ﻭﻋﻠﯽٰ ﺁﻟﻪ ﻭﺍﺻﺤﺎﺑﻪ ﻭﺍﺗﺒﺎﻋﻪ‬
‫ﺑﺎﺣﺴﺎﻥ ﺍﻟﯽ ګﻮﻡ ﺍﻟﺪګﻦ۔‬
‫ﻗﺎﻟﻪ ﻭﮐﺘﺒﻪ‪ :‬ﻋﺒﺪﺍﻟﻌﺰګﺰ ﺑﻦ ﻋﺒﺪﺍﻟ ّﻠٰﻪ ﺍﻟﺮﺍﺟﺤﯽ)ﺻﺪﺭ ﻣﺪﺭﺱ ﺟﺎﻣﻌ＆ ﺍﻣﺎﻡ ﻣﺤﻤﺪ ﺑﻦ ﺳﻌﻮﺩ‬
‫ﺍﻻﺳ‪＋‬ﻣ‪，‬ﻪ(۔ ‪20/5/1422‬ﻫﺠﺮﯼ۔‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣ‪，‬ﻢ ﺍﻟﺤﻤﺪ ﷲ ﻭﮐﻔﯽ ﻭﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳ‪＋‬ﻣﻪ ﻋﻠﯽ ﻋﺒﺪﻩ‬ ‫‪‬‬
‫ﺍﻟﻤﺼﻄﻔﯽٰ ﻧﺒ‪，‬ﻨﺎ ﻣﺤﻤﺪ ﻭ ﻋﻠﯽٰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺍ‪＄‬ﻞ ﺍﻟﻮﻓﺎءﺍﻣﺎﺑﻌﺪ‪،‬‬
‫ﺍﷲ ﻟﺠﻨ＆ ﺍﻟﺪﺍﺋﻤﻪ ﮐﻮ ﻣﺰګﺪ ﺗﻮﻓ‪，‬ﻖ ﻭ‪Ｆ‬ﺍګﺖ ﺳﺔ ﻧﻮﺍﺯﺓ ﺍﺱ _ ﻋﻠﯽ ﺑﻦ ﺣﺴﻦ ﺑﻦ‬
‫ﻋﺒﺪﺍﻟﺤﻤ‪，‬ﺪ ﺍﻟﺤﻠﺒﯽ ﮐﯽ ﮐﺘﺐ”ﺍﻟﺘﺤﺬګﺮ ﻣﻦ ﻓﺘﻨ＆ ﺍﻟﺘﮑﻔ‪，‬ﺮ“ﺍﻭﺭ ”ﺻ‪，‬ﺤ＆ ﻧﺬګﺮ“ ﮐﯽ ﻣﺬﻣﺖ‬
‫ﻣ‪ Ｓ‬ﻣﻮﺭﺧﻪ ‪14/6/1421‬ځ ﮐﻮ ﺍګﮏ ﻓﺘﻮﯼ ﺟﺎﺭﯼ ﮐ‪，‬ﺎ ﺟﺲ ﮐﺎ ﻧﻤﺒﺮ ‪ Ｂ21517‬ﺍﺱ‬
‫ﻓﺘﻮﺓ ﻣ‪ Ｓ‬ﻣﺨﺘﺼﺮ ﻃﻮﺭ ﭘﺮ ﻣﺬﮐﻮﺭﻩ ﮐﺘﺐ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ﺍﻏ‪＋‬ﻁ ﮐﯽ ﻧﺸﺎﻥ ﺩﻫﯽ ﮐﯽ‬
‫ﮔﺌﯽ ‪ Ｂ‬ﺍﻭﺭ ﺗﻔﺼ‪，‬ﻞ ﺳﺔ ﺍﺱ ﻟﺌﺔ ﺍﺣﺘﺮﺍﺯ ﮐ‪，‬ﺎ ﮔ‪，‬ﺎ ﮐﻪ ګﻪ ﻓﺘﻮﯼ ‪ Ｂ‬ﻣﻔﺼﻞ ﺭﺩّ ﻧﻬ‪Ｓ‬‬
‫۔ﻣﻨﺎﺳﺐ ګﻬﯽ ﺗ‪％‬ﺎ ﮐﻪ ﺣﻖ ﮐﻮ ﺍﭼ‪％‬ﯽ ﻃﺮﺡ ﻭﺍﺿﺢ ﮐ‪，‬ﺎ ﺟﺎﺗﺎ ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﺱ _ ﺑﺎﻃﻞ ﮐﻮ‬
‫ﻭﺍﺿﺢ ﮐ‪，‬ﺎ ‪ Ｂ‬ﻭﻩ ﺟﺎﻧﺘﺎ ‪ Ｂ‬ﮐﻪ ﺟﻦ ﺣﻀﺮﺍﺕ _ ګﻪ ﻓﺘﻮﯼ ﺟﺎﺭﯼ ﮐ‪，‬ﺎ ‪ Ｂ‬ﻭﻩ ﺑﺰﺭﮔﺎﻥ ﺍﺱ‬
‫ﺳﺔ ﺑﺆځ ﮐﺮ ﻋﻠﻢ ﻭﺍﻟﺔ‪ ،‬ﻋﻤﺮ ﺭﺳ‪，‬ﺪﻩ ‪،‬ﺍﻭﺭ ﻋﻘ‪，‬ﺪﺓ ﮐﻮ ﺟﺎﻧﻨﺔ ﻭﺍﻟﺔ ﻫ‪ Ｓ‬ﺍﮔﺮ ﺍﻧﻬﻮﺃ _‬
‫ﺍﺱ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﮐﭽ‪ ＃‬ﻟﮑ‪ ＃‬ﺩګﺎ ‪ Ｂ‬ﺗﻮ ﺍﺳﺔ ﺍﻥ ﮐﺎ ﺷﮑﺮﮔﺰﺍﺭ ﻫﻮﻧﺎ ﭼﺎﻫ‪，‬ﺌﺔ ﺍﻭﺭ ﺍﻥ ﮐﺔ‬
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‫ﺣﻖ ﻣ‪ Ｓ‬ﺩﻋﺎ ﮐﺮ ﭼﺎﻫ‪，‬ﺌﺔ ﺍﻭﺭ ﺍﻥ ﺍﻏ‪＋‬ﻁ ﺳﺔ ﺭﺟﻮﻉ ﮐﺎ ﺍﻋ‪＋‬ﻥ ﮐﺮﺩګﻨﺎ ﭼﺎﻫ‪，‬ﺌﺔ ﺗﺎﮐﻪ‬
‫ﻓﺘﻨﺔ ﮐﯽ ﺑ‪，‬ﺦ ﮐﻨﯽ ﻫﻮ ﮐ‪，‬ﻮﻧﮑﻪ ګﻪ ﻣﻮﻗﻒ ﭼ‪％‬ﻮ！ﺔ ﺑﺆﺓ ﺳﺐ ﭘﺮ ﺑﺆﺍﺷﺎﻕ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﺑﺠﺎﺋﺔ‬
‫ﻣﺎﻧﻨﺔ ﮐﺔ ﺍﻟ＂ﺎ ﻣﺨﺎﻟﻔﺖ ﮐﺮ_ ﻟﮕﺎ ﺍﻭﺭ ﻟﺠﻨ＆ ﺩﺍﺋﻤﻪ ﭘﺮ ﺭﺩّﮐﺮ_ ﻟﮕﺎ ﺍﻭﺭ ﺍﭘﻨﯽ ﻏﻠﻄ‪，‬ﻮﺃ ﮐﺎ‬
‫ﺫﻣﻪ ﺩﺍﺭ ﺩﻭﺳﺮﻭﺃ ﮐﻮ ﻗﺮﺍ ﺭﺩګﻨﺔ ﻟﮕﺎ ﺍﻭﺭ ﺍﭘﻨﯽ ﺩﻭﻧﻮﺃ ﮐﺘﺎﺑﻮﺃ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ﻋﺒﺎﺭﺍﺕ‬
‫ﻭﻏ‪，‬ﺮﻩ ﮐﺔ ﺍﻧﺠﺎﻡ ﺳﺔ ﻣﻨﮑﺮ ﻫﻮ_ ﻟﮕﺎ۔ګﻪ ﻓ‪＋‬ﺃ ﮐﺎ ﮐ‪＋‬ﻡ ‪ Ｂ‬ﺍﺱ ﻣ‪ Ｓ‬ﻣ‪，‬ﺮﺍ ﻣﻌﻤﻮﻟﯽ ﺳﺎ‬
‫ﮐ‪＋‬ﻡ ‪Ｌ‬ﯽ ﻧﻬ‪، Ｓ‬ﻣ‪，‬ﺮﯼ ﺩﻭﻧﻮﺃ ﮐﺘﺎﺑﻮﺃ ﻣ‪ Ｓ‬ﺍﺱ ﻣﺴﺌﻠﺔ ﭘﺮ ﺑﺎﻟﮑﻞ ﺑﺤﺚ ﻧﻬ‪،Ｂ Ｓ‬ﮐﻮ‬
‫ﻧﺴﯽ ﺑﺎﺕ ﻗﺎﺑﻞ ﺍﻋﺘﺮﺍﺽ ﻭﺗﻨﻘ‪，‬ﺪ ‪Ｂ‬؟! ‪،‬ﮐﻬﺎﺃ ﺣﺼﺮ ‪Ｂ‬؟! ﮐ‪，‬ﺎ ﻗﺎﺑﻞ ﺗﻨﻘ‪，‬ﺪ ‪Ｂ‬؟! ﮐﻬﺎﺃ ‪Ｂ‬‬
‫ﺣﺼﺮ ﺍﻭﺭ ﮐ‪，‬ﺴﺔ ‪Ｂ‬؟! ﮐﻬﺎﺃ ‪ Ｂ‬ﺗﺤﺮګﻒ؟! ﺍﻥ ﻧﺼﻮﺹ ﺳﺔ ﮐ‪，‬ﺎ ﺳﻤﺠ‪ ＃‬ﻣ‪ Ｓ‬ﺁﺗﺎ ‪ Ｂ‬ﺍﻭﺭ‬
‫ﻣ‪，‬ﺮﯼ ﺍﻥ ﮐﺘﺎﺑﻮﺃ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ﺗﻌﻠ‪，‬ﻖ ﻣ‪ Ｓ‬ﺷ‪，‬ﺦ ﺍﻻﺳ‪＋‬ﻡ ﭘﺮ ﮐﻬﺎﺃ ﺟ‪％‬ﻮټ ﺑﻮﻻﮔ‪，‬ﺎ ‪Ｂ‬‬
‫ګﻪ ﺗﻮ ﺻﺮﻑ ﺍﻥ ﮐﺔ ﺍﻗﻮﺍﻝ ﮐﺎ ﺍﺧﺘﺼﺎﺭ ‪ Ｂ‬ﺍﻭﺭﺍﻥ ﮐﺔ ﺍﺻﻮﻟﻮﺃ ﮐﺎ ﺍﻧﻀﺒﺎﻁ ‪ Ｂ‬؟! ﮐﻬﺎﺃ‬
‫‪ Ｂ‬ﺍﻓﺘﺮﺍءﺍﻭﺭﺟﺮﺡ ﺟﻮ ﺟﺮﺡ ﮐﻬ‪＋‬ﺋﯽ ﺟﺎﺳﮑﺔ؟! ﺍﮔﺮ ﻭ＠ﺃ ﮐﻮﺋﯽ ﻣﻨﺎﻗﺸﻪ ګﺎ ﻣﻮﺍﺧﺬﻩ ‪Ｂ‬‬
‫ﺗﻮ ﺍﻧﻬﯽ ﮐﺔ ﺧ‪＋‬ﻑ ﻫﻮﺍ ﻧﻪ ﮐﻪ ﻧﺎﻗﻞ ﮐﺔ ؟! ﺩﺭﺣﻘ‪，‬ﻘﺖ ګﻪ ﻣ‪，‬ﺮﺍ ﮐ‪＋‬ﻡ ‪ Ｂ‬ﻫﯽ ﻧﻬ‪ Ｓ‬؟!‬
‫ﮐﻬﺎﺃ ‪ Ｂ‬ﺗﻌﻠ‪，‬ﻖ ﮐﻬﺎﺃ ‪ Ｂ‬ﺗﺤﻤ‪，‬ﻞ ‪،‬ﮐﻬﺎﺃ ‪ Ｂ‬ﺳﻬﻮﻟﺖ ﭘﺴﻨﺪﯼ ﮐﻬﺎﺃ ‪Ｉ Ｂ‬ﮑﺎ ﭘﻦ ؟!‬
‫‪....‬ﺍﺱ ﻣ‪ Ｓ‬ﺍﺳﯽ ﻃﺮﺡ ﺟ‪％‬ﻮټ ﺳﺔ ﻣﺰګﻦ ﻋﺒﺎﺭﺍﺕ ﻫ‪ Ｓ‬ﺟﻦ ﮐﺔ ﺁﺧﺮ ﻣ‪ Ｓ‬ﺳﻮﺍﻟ‪，‬ﻪ‬
‫ﻧﺸﺎﻧﺎﺕ ﻫ‪ Ｓ‬ﻋﺠ‪，‬ﺐ ﺑﺎﺕ ګﻪ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺍﭘﻨﯽ ﮐﺘﺎﺑﻮﺃ ﮐﻮ ﺍﺱ ﻃﺮﺡ ﮐﯽ ﻋ‪＋‬ﻣﺎﺕ ﺳﺔ‬
‫‪Ｌ‬ﺮﺩګﺘﺎ ‪ Ｂ‬ګﻪ ﺍﺱ ﮐﺔ ﻧﺰﺩګﮏ ﻋﻠﻢ ﻫ‪ Ｓ‬ﻣ‪ _ Ｓ‬ﮐﺴﯽ ﺍﻭﺭ ﻣﻮﻟﻒ ﮐﻮ ګﻪ ﻋ‪＋‬ﻣﺎﺕ ﺍﺱ‬
‫ﻗﺪﺭ ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮﺗﺔ ﻧﻬ‪ Ｓ‬ﺩګﮑ‪％‬ﺎ ګﻪ ﻋ‪＋‬ﻣﺎﺕ ﻣﻮﻟﻔ‪，‬ﻦ ﺍﻭﺭ ﻣﺤﻘﻘ‪，‬ﻦ ﺍﺷﺘﻌﺎﻝ ﺩﻻ_ ﮐﺔ‬
‫ﻟﺌﺔ ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬۔‬
‫ﺍ‪ Ａ‬ﺑﺎﺕ ګﻪ ‪ Ｂ‬ﮐﻪ ﺣﻘ‪，‬ﻘﺖ ﺳﺔ ﻧﺎﻭﺍﻗﻒ ﺟﻮ ﺷﺨﺺ ﺍﺱ ﮐﺔ ﺍﺱ ﺭﺩّ ﮐﻮ ﭘﺆ‪＄‬ﺔ ﮔﺎ ﻭﻩ ﺍﺱ‬
‫ﮐﺔ ﺍﺱ ﺍﻧﺪﺍﺯ ﺭﺩّ ﺍﻭﺭﻟﻔﺎﻇﯽ‪،‬ﻣﻠﻤﻊ ﺳﺎﺯﯼ ﺳﺔ ﺩ‪＄‬ﻮﮐﻪ ﮐ‪％‬ﺎﮐﺮﻟﺠﻨﻪ ﮐﺔ ﻓﺘﻮﯼ ﮐﯽ ﺻﺪﺍﻗﺖ‬
‫ﮐﺔ ﻣﺘﻌﻠﻖ ﺷﮑﻮﮎ ﮐﺎ ﺷﮑﺎﺭ ﻫﻮﺟﺎﺋﺔ ﮔﺎ ﺍﻭﺭ ﻟﺠﻨﻪ ﮐﻮ ﻫﯽ ﺟ‪％‬ﻮ！ﺎ ﻇﺎ‪ Ｐ‬ﺍﻭﺭ ﻗﺼﻮﺭ ﻭﺍﺭ‬
‫ﻗﺮﺍﺭ ﺩﺓ ﮔﺎ ﺍﻭﺭ ﻭﻩ ‪Ｌ‬ﯽ ﺍﭘﻨﯽ ﺍﺱ ﮐﺘﺎﺏ ﺳﺔ ګﻬﯽ ﺗﺎﺛﺮ ﺩګﺘﺎ ‪ Ｂ‬ﮐﻪ ”‪ _ Ａ‬ﮐﺴﯽ ﻗﺎﺑﻞ‬
‫ﺫﮐﺮ ﺷﺨﺼ‪，‬ﺖ ﺳﺔ ﺳﻨﺎ ‪ Ｂ‬ﮐﻪ ﻓﺘﻮﯼ ﻟﺠﻨﻪ ﮐﺔ ﮐﺴﯽ ﺍګﮏ ﺭﮐﻦ _ ﺟﺎﺭﯼ ﮐ‪，‬ﺎ ﺍﻭﺭ ﺑﻘ‪，‬ﻪ‬
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‫ﺍﺭﮐﺎﻥ _ ﺟﺎ_ ﺩګﮑ‪％‬ﺔ ﺑﻨﺎ ﻫﯽ ﺍﺱ ﮐﯽ ﺗﺼﺪګﻖ ﮐﺮﺩﯼ“ﺁﭖ ﺍﺱ ﮐﺔ ﻣﺪﺩﮔﺎﺭﻭﺃ ﺍﻭﺭ ‪Ａ‬‬

‫ﺧ‪，‬ﺎﻟﻮﺃ ﺳﺔ ﺩﻭﺭ ﺭﻫ‪ Ｓ‬ﺑﻌﺾ ﺑﺰﺭﮔﺎﻥ ﺩګﻦ ﺍﻭﺭ ﺍﺱ ﺷﻬﺮ ﮐﺔ ﺑﻌﺾ ﺍ‪ Ｈ‬ﻋﻠﻢ ﮐﺔ‬
‫ﻧﺰﺩګﮏ ګﻪ ﻣﻌﺎﻣﻠﻪ ﺍ‪! Ｂ Ａ‬ﺟﺐ ﻟﻮﮒ ﺍﭘﻨﺔ ﻋﻠﻤﺎءﮐﺔ ﻣﺘﻌﻠﻖ ﺍﺱ ﺣﺪ ﺗﮏ ﻋﺪﻡ ﺍﻋﺘﻤﺎﺩ‬
‫ﮐﺎ ﺷﮑﺎﺭ ﻫﻮﺟﺎﺋ‪ Ｓ‬ﮔﺔ ﭘ‪％‬ﺮ ﮐﺲ ﭘﺮ ﺍﻋﺘﻤﺎﺩ ﮐ‪，‬ﺎ ﺟﺎﺳﮑﺘﺎ ‪Ｂ‬؟! ﺍﮔﺮ ﮐﻮﺋﯽ ﻣﻨﺼﻒ ﻣﺰﺍﺝ‬
‫ﺍﺱ ﻓﺴﺎﺩ ﻣ‪ Ｓ‬ﻣﻌﻤﻮﻟﯽ ﺳﺎ ‪Ｌ‬ﯽ ﻏﻮﺭ ﮐﺮﻟﺔ ﺗﻮﻧﻔﺲ ﭘﺮﺳﺘﯽ ﺳﺔ ﺑﺎﺯ ﺁﺟﺎﺋﺔ ﺍﻭﺭ ﺍﮔﺮ ﻭﻩ‬
‫ﭘ‪％‬ﺮ ‪Ｌ‬ﯽ ﺧﻮﺩ ﮐﻮ ﺣﻖ ﭘﺮ ﺳﻤﺠ‪％‬ﺘﺎ ﺭ‪ Ｂ‬ﺗﻮ ﭘ‪％‬ﺮ ﺍﺟﺘﻤﺎﻋﯽ ﻣﺼﻠﺤﺖ ﮐﺔ ﭘ‪，‬ﺶ ﻧﻈﺮ‬
‫ﺍﻧﻔﺮﺍﺩﯼ ﻣﺼﻠﺤﺖ ﮐﻮ ﺭﺩ ّﮐﺮﺩګﺎﺟﺎﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﻫﻤﺎﺭﺓ ﻓﺎﺿﻞ ‪Ｌ‬ﺎﺋﯽ ﺷ‪，‬ﺦ ﻣﺤﻤﺪ ﺳﺎ‪Ｐ‬‬
‫ﺍﻟﺪﻭﺳﺮﯼ‪ ‬ﮐﺎ ګﻪ ﺭﺳﺎﻟﻪ ”ﺭﻓﻊ ﺍﻻﺋﻤ＆ ﻋﻦ ﻓﺘﻮﯼ ﺍﻟﻠﺠﻨ＆ ﺍﻟﺪﺍﺋﻤ＆ “ﺟ‪％‬ﻮ！ﯽ ﭼﻤﮏ ﺩﻣﮏ‬
‫ﮐﺎ ﭘﻮﻝ ﮐ‪％‬ﻮﻟﻨﺔ ﺍﻭﺭ ﺍﺻﻞ ﺣﻘ‪，‬ﻘﺖ ﻭﺍﺿﺢ ﮐﺮ_ ﻣ‪ Ｓ‬ﻣﻮﺛﺮ ﺗﺮګﻦ ‪ Ｂ‬ﺧﺎﺹ ﮐﺮ ﺍﺱ‬
‫ﺷﺨﺺ ﮐﺔ ﻟﺌﺔ ﺟﻮ ﻋﻠﯽ ﺣﺴﻦ ﮐﺔ ﻣﺘﻌﻠﻖ ﺣﺴﻦ ﻇﻦ ﺭﮐ‪％‬ﺘﺎ ﻫﻮﺍﻭﺭ ګﻪ ﺳﻤﺠ‪％‬ﺘﺎ ﻫﻮﮐﻪ‬
‫ﻟﺠﻨﻪ _ ﺍﺱ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺯګﺎﺩﺗﯽ ﮐﯽ ‪ Ｂ‬ﺍﻭﺭ ﺍﺱ ﮐﯽ ﮐﺘﺎﺏ ﺳﺔ ﻣﺘﺎﺛﺮ ﻫﻮﺑﻄﻮﺭ ﻣﺜﺎﻝ ﺍﺱ‬
‫_ ﺑﻌﺾ ﺍﺋﻤﻪ ﮐﺔ ﺍﻗﻮﺍﻝ ﮐﺎټ ﭘ‪ ¦，‬ﮐﺮ ﻧﻘﻞ ﮐﺮ_ ﮐﺔ ﺑﻌﺪ ګﻪ ﺩ‪＄‬ﻮﮐﻪ ﺩګﻨﺎ ﭼﺎ＠ ﮐﻪ ﮐﻔﺮ‬
‫ﺍﻋﺘﻘﺎﺩ ﻣ‪ Ｓ‬ﻣﻨﺤﺼﺮ ‪ Ｂ‬ﺗﻮﺭﺳﺎﻟﻪ ﻣﺬﮐﻮﺭ ﺍﺱ ﮐﯽ ﺍﻥ ﺣﺮﮐﺎﺕ ﮐﯽ ﻧﺸﺎﻧﺪﻫﯽ ﮐﺮﮐﺔ ﺍﻥ ﮐﺎ‬
‫ﺭﺩّ ﮐﺮﺗﺎ ‪ Ｂ‬ﺟﺲ ﻣ‪ Ｓ‬ﺍﺱ _ ﺻﺮﻑ ﺍﭘﻨﺔ ﻣﻄﻠﺐ ﮐﯽ ﻋﺒﺎﺭﺕ ﭘﺮ ﺗﻌﻠ‪，‬ﻖ ﻟﮑ‪％‬ﯽ ﺍﻭﺭ ﺑﺎ‪Ｒ‬‬
‫ﻋﺒﺎﺭﺕ ﮐﻮ ﻫﻀﻢ ﮐﺮﮔ‪，‬ﺎ ﺍګﺴﺔ ﻫﯽ ‪ Ｃ‬ﻭﻩ ﮐﻠﻤﻪ ګﺎ ﻋﺒﺎﺭﺕ ﺟﺲ ﻣ‪ Ｓ‬ﺍﻋﺘﻘﺎﺩ ګﺎ ﺟﺤﻮﺩ‬
‫ﻭﻏ‪，‬ﺮﻩ ﮐﺎ ﺫﮐﺮ ﻫﻮ ﺍﻥ ﺳﺔ ﻋﻤﻮﻣﺎً ګﻪ ﺍﺳﺘﺪﻻﻝ ﮐﺮ_ ﮐﯽ ﮐﻮﺷﺶ ﮐﯽ ﮐﻪ ﮐﻔﺮ ﺻﺮﻑ‬
‫ﺟﺤﻮﺩ ګﺎﺍ ﻋﺘﻘﺎﺩ ﮐﺔ ﺫﺭګﻌﺔ ﻫﯽ ﻣﻤﮑﻦ ‪ Ｂ‬ﺍﻭﺭ ﭘ‪％‬ﺮ ﺍﺳﺔ ﺑﻌﺾ ﺍﺋﻤﻪ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ‬
‫ﮐﺮ_ ﮐﯽ ﮐﻮﺷﺶ ﮐﯽ ﺟﺐ ﻋﻤﻞ ﮐﺎ ﺗﺬﮐﺮﻩ ﺁﺗﺎ ‪ Ｂ‬ﺗﻮ ﺍﺳﺔ ﻣﻮ！ﺔ ﺍﻭﺭ ﺟﻠﯽ ﺣﺮﻭﻑ ﻣ‪Ｓ‬‬
‫ﻟﮑ‪％‬ﺘﺎ ‪ Ｂ‬ﺍګﺴﺎ ﺍﺋﻤﻪ ﮐﯽ ﺍﻥ ﻋﺒﺎﺭﺗﻮﺃ ﻣ‪ Ｓ‬ﮐﺮﺗﺎ ‪ Ｂ‬ﺟﻦ ﻣ‪ Ｓ‬ﻭﻩ ﻋﻤﻞ ‪،‬ﺍﻋﺘﻘﺎﺩ ﺍﻭﺭ ﺟﺤﻮﺩ‬
‫ﮐﺔ ﺫﺭګﻌﺔ ﮐﻔﺮ ﮐﺔ ﻣﺘﻌﻠﻖ ﺑﺤﺚ ﮐﺮﺭ‪ Ｂ‬ﻫﻮﺃ ﻗﺎﺭﯼ ﺍﺱ ﮐﺔ ﺍﺱ ﺍﻧﺪﺍﺯ ﺗﺤﺮګﺮ ﺳﺔ ﻣﺘﺎﺛﺮ‬
‫ﻫﻮﺟﺎﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﻭﻩ ګﻪ ﺳﻤﺠ‪％‬ﻨﺔ ﻟﮕﺘﺎ ‪ Ｂ‬ﮐﻪ ﺍﺱ _ ﺻﺮﻑ ﺍﻣﺎﻡ ﮐﺔ ﺍﻗﻮﺍﻝ ﮐﻮ ﻧﻘﻞ ﮐ‪，‬ﺎ‬
‫‪ Ｂ‬ﺍﺱ ﻣ‪ Ｓ‬ﺧﻮﺩ ﺍﺱ ﮐﺎﮐﻮﺋﯽ ﻗﻮﻝ ﻧﻬ‪ Ｂ Ｓ‬ﺍﮔﺮ ګﻬﯽ ﺑﺎﺕ ‪ Ｂ‬ﺗﻮ ﺍﺋﻤﻪ ﮐﺔ ﺍﻗﻮﺍﻝ ﮐﯽ‬
‫ﻣﻦ ﻭﻋﻦ ﺍﺳﯽ ﻃﺮﺡ ﻧﻘﻞ ﮐ‪，‬ﻮﺃ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺎ ﺍﻭﺭ ﻣﮑﻤﻞ ﮐ‪，‬ﻮﺃ ﻧﻘﻞ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺎ ﮐﺎټ ﭘ‪¦，‬‬
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‫ﮐ‪，‬ﻮﺃ ﮐﺮﺗﺎ ‪ Ｂ‬؟ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﻣﻬﺪﯼ‪‬ﻓﺮﻣﺎﺗﺔ ﻫ‪”:Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ‪ Ｃ‬ﺑﺎﺕ ﻟﮑ‪％‬ﺘﺔ ﻫ‪Ｓ‬‬

‫ﺟﻮ ﺍﻥ ﮐﺔ ﺣﻖ ﻣ‪ Ｓ‬ﻫﻮ ګﺎ ﺍﻥ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﻣ‪ Ｓ‬ﺟﺒﮑﻪ ﺑﻨﺪﮔﺎﻥ ﺧﻮﺍﻫﺶ ﺻﺮﻑ ﺍﭘﻨﺔ‬
‫ﻣﻄﻠﺐ ﮐﯽ ﺑﺎﺕ ﻟﮑ‪％‬ﺘﺔ ﻫ‪“ Ｓ‬۔ﻋﻠﯽ ﺍﻟﺤﻠﺒﯽ ﮐﯽ ﻣﺴﺌﻠﻪ ﺍګﻤﺎﻥ ﻣ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆‬
‫ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﺍﺱ ﻭﻗﺖ ﺳﺔ ﻫﯽ ﻣﻌﺮﻭﻑ ‪ Ｂ‬ﺟﺐ ﺍﺱ _ ﻣﺮﺍﺩ ﺷﮑﺮﯼ ﮐﯽ ﮐﺘﺎﺏ‬
‫”ﺍﺣﮑﺎﻡ ﺍﻟﺘﻘﺮګﺮ ﻻﺣﮑﺎﻡ ﻣﺴﺌﻠ＆ ﺍﻟﺘﮑﻔ‪，‬ﺮ“ ﮐﯽ ﻃﺒﻊ ﻭﻧﺸﺮ ﻭﺍﺷﺎﻋﺖ ﮐﯽ ‪Ｌ‬ﺮﭘﻮﺭ‬
‫ﮐﻮﺷﺸ‪ Ｓ‬ﮐ‪ Ｓ‬ﺍﮔﺮﭼﻪ ﺍﺱ _ ﻟﺠﻨ＆ ﺍﻟﺪﺍﺋﻤﻪ ﮐﯽ ﻃﺮﻑ ﺳﺔ ﺍﺱ ﮐﯽ ﻣﺬﻣﺖ ﻣ‪ Ｓ‬ﻓ‪，‬ﺼﻠﻪ‬
‫ﺁﺟﺎ_ ﮐﺔ ﺑﻌﺪ ﺍﺱ ﺍﻟﺰﺍﻡ ﺳﺔ ﺑﭽﻨﺔ ﮐﯽ ﮐﻮﺷﺶ ‪Ｌ‬ﯽ ﮐﯽ ﺍﻭﺭ ﺍﺱ ﻭﻗﺖ ﻣ‪Ｌ _ Ｓ‬ﯽ‬
‫ﺩﻭﺳﺘﻮﺃ ﮐﯽ ﺍګﮏ ﻣﺠﻠﺲ ﻣ‪ Ｓ‬ﺟﻮ ﺍﺱ ﺳﺔ ﺍﺱ ﮐﯽ ﮐﺘﺎﺏ ﮐﯽ ﻭﺿﺎﺣﺖ ﭼﺎﻩ ﺭ‪ Ｂ‬ﺍﺱ‬
‫ﭘﺮ ﻭﺍﺿﺢ ﮐ‪，‬ﺎ ﮐﻪ ﻭﻩ ﺍﺱ ﮐﯽ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﻣﺬﮐﻮﺭ ﻣﺴﺎﺋﻞ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﭘﻨﯽ ﺭﺍﺋﺔ ﻭﺍﺿﺢ‬
‫ﮐﺮﺓ ﺍﻭﺭ ﻟﻮﮔﻮﺃ ﮐﻮ ﺩ‪＄‬ﻮﮐﻪ ﺩګﻨﺎ ﭼ‪％‬ﻮﺅ ﺩﺓ ﺍﺱ _ ﻭﻋﺪﻩ ﮐ‪，‬ﺎ ﻣﮕﺮ ﻭﻓﺎﻧﻪ ﮐ‪，‬ﺎ ۔‬
‫ﻋﺰګﺰ ﻗﺎﺭﯼ ﻣ‪ Ｓ‬ﺁﭖ ﮐﺔ ﺍﻭﺭ ﺍﺱ ﺭﺳﺎﻟﺔ ﮐﺔ ﺩﺭﻣ‪，‬ﺎﻥ ﺣﺎﺋﻞ ﻧﻬ‪ Ｓ‬ﻫﻮﻧﺎﭼﺎﻫﻮﺃ ﮔﺎ ﺟﺲ‬
‫_ ګﻪ ﺛﺎﺑﺖ ﮐﺮﺩګﺎ ‪ Ｂ‬ﮐﻪ ﻟﺠﻨ＆ ﺍﻟﺪﺍﺋﻤﻪ _ ﺍﭘﻨﺔ ﻓﺘﻮﺓ ﻣ‪ Ｓ‬ﺣﻠﺒﯽ ﮐﯽ ﮐﺘﺎﺏ ﻣ‪Ｓ‬‬
‫ﻣﻮﺟﻮﺩ ﻣﻮﺍﺩ ﮐﺔ ﻣﺘﻌﻠﻖ ﻫﯽ ﮔﻔﺘﮕﻮ ﮐﯽ ‪ Ｂ‬ﺟﻮ ﺳﻤﺠ‪ ＃‬ﮔ‪，‬ﺎ ﻭﻩ ﺳﻤﺠ‪ ＃‬ﮔ‪，‬ﺎ ﺍﻭﺭ ﺟﻮ‬
‫ﻧﺎﻭﺍﻗﻒ ﺭ＠ ﻭﻩ ﻧﺎﻭﺍﻗﻒ ﺭ＠ ۔‬
‫ﻭﺍﷲ ﺍﻟﻤﻮﻓﻖ ﻭﺍﻟ‪％‬ﺎﺩﯼ ﺍﻟﯽ ﺳﻮﺍءﺍﻟﺴﺒ‪，‬ﻞ‪ ،‬ﻭﺻﻠﯽ ﺍﷲ ﻋﻠﯽ ﻧﺒ‪，‬ﻨﺎ ﻣﺤﻤﺪ‬
‫ﮐﺘﺒﻪ ‪ :‬ﺳﻌﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰګﺰ ﺁﻝ ﺣﻤ‪，‬ﺪ‬
‫ﺍﻭﺭ ﺍﺱ ﻣ‪ Ｓ‬ﺟﻮ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ”ﻋﻘ‪，‬ﺪﻩ ﺍﻟﻮﻻء“ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﺍﻭﺭ ﻣﮑﺮﻭﻩ ﺟﺮﺍءﺕ‬
‫ﺍﻭﺭ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﺩﻭﺳﺘﯽ ﮐﺔ ﺭﺷﺘﺔ ﮐﻮ ﻧﺎﭘ‪，‬ﺪ ﮐﺮ_ ﮐﯽ ﺳﺎﺯﺵ ‪ Ｂ‬ﻭﻩ ﻣﺨﻔﯽ‬
‫ﻧﻬ‪Ｓ‬۔ﺍﻥ ﮐﺔ ﺍﺱ ﻓﻬﻢ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﺳﻮﺭۃ ﺍﻟﻨﺤﻞ ﮐﯽ ګﻪ ﺁګﺖ‪:‬‬

‫”‪“ ∩⊆⊂∪ tβθçΗs>÷ès? Ÿω óΟçGΨä. βÎ) ̍ø.Ïe%!$# Ÿ≅÷δr& (#þθè=t↔ó¡sù‬‬

‫ګﻌﻨﯽ ﺍﮔﺮ ﺗﻤﻬ‪ Ｓ‬ﻋﻠﻢ ﻧﻪ ﻫﻮ ﺗﻮ ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ ﭘﻮﭼ‪ ＃‬ﻟﻮ۔‬

‫‪ Ｂ‬ﺍﻥ ﮐﯽ ﻣﻨﻄﻖ ګﻪ ‪ Ｂ‬ﮐﻪ ﺟﺲ ﺷﺨﺺ ﮐﺔ ﭘﺎﺱ ﻋﻠﻢ ﺷﺮﻋﯽ ﻧﻪ ﻫﻮ ﺗﻮ ﻭﻩ ﻋﻮﺍﻡ ﺍﻟﻨﺎﺱ‬
‫ﻣ‪ Ｓ‬ﺳﺔ ﻫﻮﺍ ﻟﻬٰﺬﺍ ﺍﺱ ﭘﺮ ﻓﺮﺽ ‪ Ｂ‬ﺍﻥ ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ ﺍﭘﻨﺎ ﻣﺬﻫﺐ ﻣﻌﻠﻮﻡ ﮐﺮﻟﺔ ﺟﻮ‬
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‫ﻣﺪﺧﻠﯽ ﮐﺔ ﻃﺮﺯ ﭘﺮ ﻋﻠﻢ ﺣﺪګﺚ ﮐﺔ ﻣﺤﻘﻖ ﻫﻮﺃ۔ﺍﻧﻬ‪ Ｓ‬ﺍﺱ ﺑﺎﺕ ﮐﺎ ﺷﻌﻮﺭ ﻧﻬ‪ Ｓ‬ﮐﻪ‬
‫ﺍﻧﻬﻮﺃ _ ﺍﺱ ﺁګﺖ ﮐﺎﺻﺤ‪，‬ﺢ ﻣﻔﻬﻮﻡ ﺳﻤﺠ‪％‬ﻨﺔ ﻣ‪ Ｓ‬ﻏﻠﻄﯽ ﮐﯽ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺱ ﺁګﺖ‬
‫ﻣ‪ Ｓ‬ﻟﻔﻆ ”ﺍِﻥ“)ﺍﮔﺮ(ﮐﯽ ﺷﺮﻁ ‪ Ｂ‬ﺟﻮ ګﻪ ﻭﺿﺎﺣﺖ ﮐﺮﺗﯽ ‪ Ｂ‬ﮐﻪ ﺍﺱ ﺳﺔ ﻭﻩ ﻋﻠﻢ ﻣﺮﺍﺩ‬
‫‪ Ｂ‬ﺟﺲ ﮐﺎ ﺣﺎﺻﻞ ﮐﺮﻧﺎ ﻣﺴﻠﻤﺎﻥ ﭘﺮ ﭘﻬﻠﺔ ﻫﯽ ﻭﺍﺟﺐ ‪ Ｂ‬ﺍﺱ ﺳﺔ ‪Ｌ‬ﯽ ﭘﻬﻠﺔ ﮐﻪ ﻭﻩ‬
‫ﮐﺴﯽ ﮐﯽ ﺗﻘﻠ‪，‬ﺪ ﮐﺮﺓ ﭘ‪％‬ﺮ ﺍﮔﺮ ﺍﺱ ﮐﺎ ﻋﻠﻢ ﺍﺱ ﮐﺔ ﻣﺘﺒﻮﻉ ﮐﺔ ﻋﻠﻢ ﮐﯽ ﻣﺎﻧﻨﺪ ﻧﻪ ﻫﻮ ﺗﻮ‬
‫ﺍﺱ ﭘﺮ ګﻪ ﻭﺍﺟﺐ ‪ Ｂ‬ﮐﻪ ﻋﻠﻢ ﺣﺎﺻﻞ ﮐﺮﺓ ﺍﻭﺭﮐﺴﯽ ﮐﯽ ﺻﺮﻑ ﺍﺱ ﺩﻋﻮﯼ ﮐﯽ ﺑﻨﺎءﭘﺮ‬
‫ﺍﻧﺪ‪＄‬ﯽ ﺗﻘﻠ‪，‬ﺪ ﻧﻪ ﮐﺮﺓ ﮐﻪ ﻭﻩ ”ﺍ‪ Ｈ‬ﺍﻟﺤﺪګﺚ“ګﻌﻨﯽ ﺣﺪګﺚ ﮐﺎ ﻋﺎ‪ Ｂ Ｐ‬ﺳﻠﻔ‪，‬ﺖ ﮐﺔ‬
‫ﺩﻋﻮګﺪﺍﺭﻭﺃ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻣﻘﻠﺪګﻦ _ ﺍﺱ ﺍﺻﻄ‪＋‬ﺡ ﮐﻮ ﺍګﮏ ﻧ‪，‬ﺎ ﻣﻌﻨﯽ ﺩګﺎ‪Ｂ‬۔‬
‫ګﻪ ﺑﺎﺕ ﺫﮐﺮﮐﺮﻧﺎ ﺿﺮﻭﺭﯼ ‪ Ｂ‬ﮐﻪ ګﻪ ﻓﺮﻗﻪ ﺑﺪﻋﺘﯽ ﻓﺮﻗﻮﺃ ﺳﺔ ﺑﻬﺖ ﻣﺸﺎﺑﻪ ‪Ｂ‬‬ ‫ ‬
‫ﺑﻠﮑﻪ ﺍﺱ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺔ ﺗﻤﺎﻡ ﺍﻭﺻﺎﻑ ﺟﻤﻊ ﻫ‪ Ｓ‬ﺍﺱ ﺑﺎﺕ ﮐﯽ ﺗﺎﺋ‪，‬ﺪ ﮐﺔ ﻟﺌﺔ ﭼﻨﺪ ﻧﮑﺎﺕ‬
‫ﺩﺭﺝ ﺫګﻞ ﻫ‪:Ｓ‬‬
‫ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﺍﻭﺭﻣﺮګﺪﻭﺃ ﮐﯽ ﺗﺮﺑ‪，‬ﺖ ﻣ‪ Ｓ‬ګﻪ ﺻﻮﻓ‪，‬ﻪ ﺳﺔ ﻣﺸﺎﺑﻪ ﻫ‪ Ｓ‬ﺍﺱ‬ ‫ ‬
‫ﻃﺮﺡ ﮐﻪ ﺻﻮﻓ‪，‬ﻪ ﺟ‪，‬ﺴﺔ ﺷ‪，‬ﺦ ﺍﻭﺭ ﻭﻟﯽ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﻣﺪﺧﻠﯽ ﺍﺳﺔ ﺍﻣﺎﻡ ﺍﻭﺭ ﺷ‪，‬ﺦ ﮐﻬﺘﺔ‬
‫ﻫ‪ Ｓ‬ﺟﺲ ﮐﯽ ﻭﻩ ﺑ‪＋‬ﺳﻮﭼﺔ ﺳﻤﺠ‪％‬ﺔ ﺍﺗﺒﺎﻉ ﮐﺌﺔ ﺟﺎﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻭﻩ ﺍﻧﻬ‪ Ｓ‬ﺍﭘﻨﺔ ﻣﻔﺮﻭﺿﻪ‬
‫ﺍﺋﻤﻪ ﺍﻭﺭ ﺍﭘﻨﺔ ‪ Ａ‬ﺧ‪，‬ﺎﻝ ﻋﻠﻤﺎءﮐﺔ ﻋ‪＋‬ﻭﻩ ﮐﺴﯽ ﮐﯽ ‪Ｌ‬ﯽ ﮐﺘﺐ ﭘﺆ‪＄‬ﻨﺔ ﺳﺔ ﺭﻭﮐﺘﺔ ﻫ‪Ｓ‬‬
‫ﺟ‪，‬ﺴﺎ ﮐﻪ ﺻﻮﻓ‪，‬ﻪ ﺍﭘﻨﺔ ﺍﺻﻮﻝ ”ﺟﺲ _ ﺍﻋﺮﺍﺽ ﮐ‪，‬ﺎ ﻭﻩ ﺍﻟﮓ ﻫﻮﮔ‪，‬ﺎ“ﮐﺔ ﻣﻄﺎﺑﻖ ﺍﭘﻨﺔ‬
‫ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﻮ ﺍﭘﻨﺔ ﺷ‪，‬ﺦ ﮐﺔ ﻃﺮګﻘﺔ ﮐﺎ ﭘﺎﺑﻨﺪ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬۔‬
‫ﺩګﻦ ﮐﻮ ﺳ‪，‬ﺎﺳﺖ ﺳﺔ ﻻﺗﻌﻠﻖ ﮐﺮ_ ﻣ‪ Ｓ‬ګﻪ ﺳ‪，‬ﮑﻮﻟﺮ ﺍﻓﺮﺍﺩ ﮐﯽ ﻃﺮﺡ ﻫ‪ Ｓ‬ﺍﭘﻨﺔ‬ ‫
‬
‫ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﻮ ګﻬﯽ ﺟ‪％‬ﺎﻧﺴﻪ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺳ‪，‬ﺎﺳﺖ ﮐﻮﺑﺎﺍﺧﺘ‪，‬ﺎﺭ ﺍﻣﺮﺍءﺗﮏ ﻣﺤﺪﻭﺩ‬
‫ﮐﺮﻧﺎ ﻭﺍﺟﺐ ‪ Ｂ‬ﺍﻭﺭ ﺗﺎﺑﻌﺪﺍﺭﻭﺃ ﮐﺔ ﻟﺌﺔ ﺍﻥ ﺳﺔ ﺍﺧﺘ‪＋‬ﻑ ﮐﺮﻧﺎ ګﺎ ﺍﻥ ﭘﺮ ﺗﻨﻘ‪，‬ﺪ ګﺎ ﺭﺩّ ﮐﺮﻧﺎ‬
‫ﻗﻄﻌﺎً ﺟﺎﺋﺰ ﻧﻬ‪) Ｓ‬ﺣﻠﺒﯽ _ ﺍﭘﻨﺔ ﺍګﮏ ﻗﻮﻝ ﻣ‪ Ｓ‬ﻣﻐﺮ‪ Ｋ‬ﻧﺘﺎﺋﺞ ﮐﺔ ﺑﺎﺋ‪，‬ﮑﺎټ ﮐﺔ ﻣﺘﻌﻠﻖ‬
‫ﮔﻔﺘﮕﻮ ﮐﯽ ‪ Ｂ‬ﺍﺱ ﻣﻌﺎﻣﻠﺔ ﮐﯽ ﻃﺮﻑ ﮐﺴﯽ ‪Ｌ‬ﯽ ﻋﺮ‪ Ｋ‬ﺣﮑﻮﻣﺖ _ ﺍﭘﻨﯽ ﺟﻤﺎﻋﺘﻮﺃ ﮐﻮ‬
‫ﺩﻋﻮﺕ ﺩګﻨﺔ ﮐﯽ ﺟﺮﺍءﺕ ﻧﻬ‪ Ｓ‬ﮐﯽ ﺣﻠﺒﯽ _ ﻫﯽ ګﻪ ﻋﺬﺭ ﺗﺮﺍﺷﺎ ‪ Ｂ‬ﮐﻪ ﻋﻮﺍﻡ ﺍﻟﻨﺎﺱ‬
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‫ﻣﺼﻠﺤﺖ ﺍﻭﺭ ﻣﻔﺴﺪﻩ ﮐﺔ ﻣﻔﻬﻮﻡ ﮐﻮﻧﻬ‪ Ｓ‬ﺟﺎﻧﺘﺔ ﻭﻩ ﺟﺎﻧﻮﺭﻭﺃ ﮐﯽ ﻣﺎﻧﻨﺪ ﻫ‪ Ｓ‬ﺍﮔﺮ‬

‫ﻣﻌﺎﻣﻠﺔ ﮐﺎ ﺗﻌﻠﻖ ﺳ‪，‬ﺎﺳﺖ ﺳﺔ ﺗﻮ ﮐﻬﺘﺎ ‪” Ｂ‬ﭘﻬ‪ ＋‬ﻧﻘﻄﻪ ګﻪ ‪ Ｂ‬ﮐﻪ ‪ Ａ‬ﭘﺮ ﻭﺍﺟﺐ ‪ Ｂ‬ﮐﻪ ‪Ａ‬‬
‫ﺳ‪，‬ﺎﺳﯽ ﺑﻨ‪，‬ﺎﺩ ﭘﺮ ﮐﺌﺔ ﺟﺎ_ ﻭﺍﻟﺔ ﺑﺎﺋ‪，‬ﮑﺎټ ﺍﻭﺭ ﻋﻘ‪，‬ﺪﺓ ﺍﻭﺭ ﺩګﻦ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﭘﺮ ﮐﺌﺔ ﺟﺎ_‬
‫ﻭﺍﻟﺔ ﺑﺎﺋ‪，‬ﮑﺎټ ﻣ‪ Ｓ‬ﻓﺮﻕ ﮐﺮګﺄ ﺳ‪，‬ﺎﺳﯽ ﺑﺎﺋ‪，‬ﮑﺎټ ﺳ‪，‬ﺎﺳﺘﺪﺍﻧﻮﺃ ﮐﺎﮐﺎﻡ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ‬
‫ﺳ‪，‬ﺎﺳﯽ ﻣﻌﺎﻣﻠﻪ ﺩﺷﻤﻨﺎﻥ ﺩګﻦ ﮐﺔ ＠ﺗ‪ ＃‬ﻣ‪ Ｂ Ｓ‬ﺟﺴﺔ ﻭﻩ ﺍ！‪％‬ﺎﺗﺔ ﺟ‪％‬ﮑﺎﺗﺔ ﺭﻫﺘﺔ ﻫ‪ Ｓ‬ﺍﷲ‬
‫ﻫﯽ ﺍﻥ ﮐﻮ ﮔ‪，％‬ﺮﺓ ﮔﺎ ﺗﻮ ﺳ‪，‬ﺎﺳﯽ ﺑﺎﺋ‪，‬ﮑﺎټ ﮐﯽ ﮐﻮﺋﯽ ﺷﺮﻋﯽ ﺑﻨ‪，‬ﺎﺩ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﯽ ﺑﻠﮑﻪ‬
‫ﺍﺱ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﻣﺼﺎ‪ Ｏ‬ﻭﻣﻔﺎﺳﺪ ﻫ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﺍﻣﺮﺍءﮐﯽ ﺫﻣﺔ ﺩﺍﺭﯼ ‪ Ｂ‬ﺟﻮ ﻣﺴﺎﺋﻞ ﺳﺔ‬
‫ﺧﻮﺏ ﻭﺍﻗﻒ ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ﻋﻮﺍﻡ ﺍﻟﻨﺎﺱ ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﮐﭽ‪ ＃‬ﻧﻬ‪ Ｓ‬ﺟﺎﻧﺘﺔ ﻧﻪ ﺯګﺎﺩﻩ ﻧﻪ‬
‫ﮐﻢ“ﻻﺣﻮﻝ ﻭﻻﻗﻮۃ ﺍﻻﺑﺎﷲ‪(www.maghrawi.net‬‬
‫ګﻪ ﺍﻥ ﺧﻮﺍﺭﺝ ﮐﺔ ﻣﺎﻧﻨﺪ ‪Ｌ‬ﯽ ﻫ‪ Ｓ‬ﺟﻨﻬﻮﺃ _ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﺔ ﺧ‪＋‬ﻑ ﺗﻠﻮﺍﺭګﺄ ﺑﺔ‬ ‫‬
‫ﻧ‪，‬ﺎﻡ ﮐ‪ Ｓ‬ﺍﻭﺭ ﮐﻔﺎﺭ ﻭﻣﻨﺎﻓﻘ‪，‬ﻦ ﮐﯽ ﺣﻤﺎګﺖ ﮐﯽ ﺟ‪，‬ﺴﺎ ﮐﻪ ﻣﻌﻠﻮﻡ ‪ Ｂ‬ګﻪ ﻟﻮﮒ ‪Ｌ‬ﯽ ﺩﺍﻋ‪，‬ﺎﻥ‬
‫ﺣﻖ ﮐﻮ ﮐﺎﻓﺮ‪،‬ﻣﻠﺤﺪ‪،‬ﺑﺪﻋﺘﯽ ‪،‬ﮔﺌﺔ ﮔﺰﺭﺓ ﻟﻮﮒ ﺍﻭﺭ ﻧﻪ ﺟﺎ_ ﮐ‪，‬ﺎ ﮐ‪，‬ﺎ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪Ｓ‬‬
‫ﺍﻭﺭ ګﻪ ﺣﺮﺍﻡ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﮐﺴﯽ ﺣﺎﮐﻢ ﮐﺎ ﺫﮐﺮ ﺑﺮﺍﺋﯽ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﮐ‪，‬ﺎ ﺟﺎﺋﺔ ګﺎ ﺍﺱ‬
‫ﭘﺮ ﮐﺴﯽ ‪Ｌ‬ﯽ ﻃﺮﺡ ﺗﻨﻘ‪，‬ﺪ ﮐﯽ ﺟﺎﺋﺔ ﺍﮔﺮﭼﻪ ﻭﻩ ﺍﷲ ﮐﺔ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﺔ ﺑﺪﻟﺔ ﺍﺱ ﮐﺔ ﻣﺨﺎﻟﻒ‬
‫ﻗﻮﺍﻧ‪，‬ﻦ ﺑﻨﺎﮐﺮ ﻟﻮﮔﻮﺃ ﮐﻮ ﺍﺱ ﮐﺎ ﭘﺎﺑﻨﺪ ﮐﺮﺩﺓ ﺟﻮ ﺍﺱ ﮐﺔ ﻣﻄﺎﺑﻖ ﭼﻠﺔ ﺍﺳﺔ ﺍﻧﻌﺎﻡ ﺍﻭﺭ‬
‫ﺟﻮ ﻣﺨﺎﻟﻔﺖ ﮐﺮﺓ ﺍﺳﺔ ﻗﺘﻞ ﮐﺮﺩﺓ ګﻪ ﻣﺤﺾ ﺗﻨﮓ ﻧﻈﺮﯼ ﺍﻭﺭ ﻧﺎﻗﺺ ﻣﺬﻫﺐ ‪ Ｂ‬ﺟﺲ‬
‫ﮐﺔ ﺫﺭګﻌﺔ ﻭﻩ ﮐ‪＋‬ﻡ ﺍﷲ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﺣﻘ‪，‬ﻘﺘﺎً ﺑ‪＋‬ﺍﺧﺘ‪＋‬ﻑ ﺟﺎﺋﺰ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪Ｓ‬۔‬

‫ﮐﺆﻭﺍ ﭘ‪％‬ﻞ‬
‫ﺍﺱ ﻃﺮګﻖ ﮐﺎﺭ ﮐﺎ ﻧﺘ‪，‬ﺠﻪ ګﻪ ﻧﮑ‪ ＋‬ﮐﻪ ﺍﻥ ﮐﺔ ＠ﺗ‪％‬ﻮﺃ ﺍګﮏ ﺍګﺴﯽ ﻧﺴﻞ _ ﺟﻨﻢ ﻟ‪，‬ﺎ ﺟﻦ‬
‫ﮐﯽ ﻓﮑﺮ ﻧﺎﻗﺺ ﺍﻭﺭ ﺩﻝ ﻣﻨﺤﺮﻑ ﻫ‪ Ｓ‬ﺟﻮ ﺳﻨﺖ ﮐﺔ ﺩګﮕﺮ ﻣﺘﺒﻌ‪，‬ﻦ ﮐﯽ ﻗﻮﺕ ﮐﻮ ‪Ｌ‬ﯽ‬
‫ﮔﻨﺎﻫﻮﺃ‪،‬ﻧﺎﻓﺮﻣﺎﻧ‪，‬ﻮﺃ ﺍﻭﺭ ﮐﻔﺮ ﺑﻮﺍﺡ ﮐﯽ ﺟ‪％‬ﺎﮒ ﮐﺔ ﺍﺱ ﺳ‪ Ｋ＋，‬ﺭګﻠﺔ ﻣ‪ Ｓ‬ﺩﺍﺧﻞ ﮐﺮﮐﺔ‬
‫ﮐﻤﺰﻭﺭ ﮐﺮﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﭼ‪％‬ﻮ！ﺔ ﺑﺆﺓ ﻣﺮﺟﺌﻪ ﮐﺔ ﺳﺎﺗ‪！ ＃‬ﮑﺮﺍ_ ﮐﺔ ﺍﻥ ﮐﺔ ﻋﺰﻡ ﮐﻮ‬
‫ﺗﻮﺅ ﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﭼﻪ ﺟﺎﺋ‪，‬ﮑﻪ ﻭﻩ ﺍﷲ ﮐﯽ ﺩګﻦ ﮐﯽ ﻧﺸﺮﻭﺍﺷﺎﻋﺖ ﮐﺎ ﻋﺰﻡ ﮐﺮګﺄ ﺍﻭﺭ ﺗﻮﺣ‪，‬ﺪ‬
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‫ﮐﯽ ﺍﺻﻞ ﺣﻘ‪，‬ﻘﺖ ﺍﻭﺭ ﺩګﻦ ﺧﺎﻟﺺ ﭘﺮ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ ﺗﺮﺑ‪，‬ﺖ ﮐﺮګﺄ ﺍﺱ ﻣﺪﺧﻠﯽ ﻧﺴﻞ‬
‫ﮐﯽ ﭼﻨﺪ ﺻﻔﺎﺕ ﺩﺭﺝ ﺫګﻞ ﻫ‪: Ｓ‬‬
‫ﺻﻮﻓ‪，‬ﺎﻧﻪ ﺗﺮﺑ‪，‬ﺖ ﭘﺮ ﺍﻋﺘﻤﺎﺩ ﺍﻭﺭ ﻭﻟﯽ ﺍﻭﺭ ﻣﺮﺷﺪ ﮐﯽ ﺗﻘﻠ‪，‬ﺪ ﭘﺮ ﺍﻋﺘﻤﺎﺩ ﮐﺮﮐﺔ‬ ‫ ‬
‫ﺗﺮﺑ‪，‬ﺖ ﺩګﻨﺔ ﮐﯽ ﺑﻨﺎءﭘﺮ ګﻪ ﮐﺴﯽ ‪Ｌ‬ﯽ ﻣﻮﺿﻮﻉ ﭘﺮ ﻣﺴﺘﻘﻞ ﻏﻮﺭ ﻭﻓﮑﺮ ﻧﻬ‪ Ｓ‬ﮐﺮﺳﮑﺘﺔ۔‬
‫ګﻪ ﺣﻖ ﺍﻭﺭﺑﺎﻃﻞ ﻣ‪ Ｓ‬ﻓﺮﻕ ﻧﻬ‪ Ｓ‬ﮐﺮﺳﮑﺘﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﻓﻄﺮﺕ ﺳﻠ‪，‬ﻤﻪ ﺳﺔ ﻫ¦‬ ‫
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‫ﭼﮑﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﻧﻮﺟﻮﺍﻧﻮﺃ ﮐﺔ ﺫﻫﻨﻮﺃ ﻣ‪ Ｓ‬ګﻪ ﺑ‪，‬ﺞ ﺑﻮﺩګﺎ ﮔ‪，‬ﺎ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺍﭘﻨﺔ ﻣﺸﺎﺋﺦ‬
‫ﮐﺔ ﻓ‪，‬ﺼﻠﻪ ﺟﺎﺕ ﺳﺔ ﺑﻨﺪ‪＄‬ﺔ ﺭﻫ‪ Ｓ‬ﺍﻧﻬﻮﺃ _ ﺍﻥ ﮐﯽ ﻋﻘﻠﻮﺃ ﮐﻮ ﻣﻌﻄﻞ ﮐﺮﺩګﺎ ﺍﻭﺭﺍﻧﻬ‪Ｓ‬‬
‫ﺑﺪﻝ ﮐﺮ ﺻﻮ‪ Ｑ‬ﺍﻭﺭ ﻣﻘﻠﺪ ﺑﻨﺎﺩګﺎ ۔‬
‫ﺍګﮏ ﻣﺴﺘﻘﻞ ﺍﺣﺴﺎﺱ ﮐﺔ ﻏ‪，‬ﺮ ﮐﯽ ﭘ‪，‬ﺮﻭﯼ ﮐﺮ ‪ Ｂ‬ﺍﺳﯽ ﮐﺎ ﺳﻬﺎﺭﺍ ﻟ‪，‬ﻨﺎ‪ Ｂ‬ﺍﻭﺭ‬ ‫‬
‫ﻭﻩ ﻋﻘﻞ ﺟﺴﺔ ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮ_ ﮐﯽ ﻃﺮﻑ ﺍﷲ _ ﻣﺘﻮﺟﻪ ﮐ‪，‬ﺎ ﺍﻭﺭ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﻮ ”ﺍﻭﻟﯽ‬
‫ﺍﻻﻟﺒﺎﺏ“ﻋﻘﻠﻤﻨﺪ ﺍﻭﺭ ”ﺫﯼ ﺣﺠﺮ“‪”،‬ﻋﻘﻞ ﻭﺍﻟﺔ “ﺍﻭﺭ ﺟﻮ ﺍﷲ ﮐﺔ ﮐ‪＋‬ﻡ ﮐﻮ ﻧﻪ ﺳﻤﺠ‪ ＃‬ﺳﮑ‪Ｓ‬‬
‫ﺍﻧﻬ‪ Ｓ‬ﺍﻓ‪＋‬ګﻌﻘﻠﻮﻥ ګﻌﻨﯽ ﺑﺔ ﻋﻘﻞ ﻗﺮﺍﺭ ﺩګﺎ ﺍﺱ ﻋﻘﻞ ﮐﻮ ﺍﺳﺘﻌﻤﺎﻝ ﻧﻬ‪ Ｓ‬ﮐﺮﻧﺎ ﺍﻥ ﻟﻮﮔﻮﺃ‬
‫_ ﺍﭘﻨﯽ ﺍﺱ ﻣﺪﺧﻠﯽ ﻧﺴﻞ ﮐﺔ ﻧﺰﺩګﮏ ﻋﻘﻞ ﮐﯽ ﺍﻫﻤ‪，‬ﺖ ﮐﻮ ﺧﺘﻢ ﮐﺮﮐﺔ ﺍﻧﻬ‪ Ｓ‬ﮐﺴﯽ‬
‫ﺩﻟ‪，‬ﻞ ﻭﺣﺠﺖ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻫﯽ ﻣﺸﺎﺋﺦ ﮐﺔ ﺍﻗﻮﺍﻝ ﮐﺎ ﻏ‪＋‬ﻡ ﺑﻨﺎﺩګﺎ ﺍﻭﺭ ﻣﺨﺎﻟﻒ ﻗﻮﻝ ﮐﯽ‬
‫ﻃﺮﻑ ﻣﺘﻮﺟﻪ ﻫﻮ_ ﺳﺔ ‪Ｌ‬ﯽ ﻣﻨﻊ ﮐﺮﺩګﺎ۔‬
‫ﺍﻃﺮﺍﻑ ﻋﺎ‪ Ｐ‬ﻣ‪ Ｓ‬ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ ﻣﺸﮑ‪＋‬ﺕ ﮐﺔ ﺍﺣﺴﺎﺱ ﮐﻮ ﺧﺘﻢ ﮐﺮﺩګﻨﺎ ﭼ‪，％‬ﻦ‬ ‫‬
‫ﻟ‪，‬ﻨﺎ ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻥ ﻣﺸﮑ‪＋‬ﺕ ﮐﺎﺣﻞ ﺗﻮﺳ‪，‬ﺎﺳﯽ ﻋﻤﻞ ﺳﺔ ﻣﻤﮑﻦ ‪ Ｂ‬ﺟﻮ ﺍﻧﻬﻮﺃ _‬
‫ﺍﻣﺮﺍءﺍﻭﺭ ﺣﮑﺎﻡ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺧﺎﺹ ﮐﺮﺩګﺎ ﺍﻥ ﭘﺮ ګﻪ ﻭﺍﺟﺐ ﻧﻬ‪ Ｓ‬ﮐﻪ ﺍﻃﺮﺍﻑ ﻋﺎ‪ Ｐ‬ﻣ‪ Ｓ‬ﺟﻮ‬
‫ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﻮ ﻗﺘﻞ ﮐﺮګﺄ ګﺎ ﺳﺮﺯﻣ‪，‬ﻦ ﺍﺳ‪＋‬ﻡ ﮐﻮ ﺻﺒﺢ ﻭﺷﺎﻡ ﺭﻭﻧﺪﺗﺔ ﺭﻫ‪ Ｓ‬ﺧﻮﺍﻩ‬
‫ﻓﻠﺴﻄ‪，‬ﻦ ﻫﻮ ګﺎﺍﻓﻐﺎﻧﺴﺘﺎﻥ ‪،‬ﺻﻮﻣﺎﻝ ﻫﻮ ګﺎ ﻋﺮﺍﻕ ﺍﻭﺭ ﻣﻐﺮ‪ Ｋ‬ﻣﺴﻠﻤﺎﻥ ﺩﺍﺭ ﻓﻮﺭ ﺳﻮﺇﺍﻥ‬
‫ﻣ‪ Ｓ‬ﺍﻭﺭ ﺍﻃﺮﺍﻑ ﻋﺎ‪ Ｐ‬ﮐﺔ ﻭﻩ ﺗﻤﺎﻡ ﻣﻘﺎﻣﺎﺕ ﺟﻬﺎﺃ ﺩﺍﻋ‪，‬ﺎﻥ ﺣﻖ ﺳﺮﮔﺮﻡ ﻫ‪ Ｓ‬ﺍﻥ ﺳﺔ ﮐﭽ‪＃‬‬
‫‪Ｌ‬ﯽ ﺗﻌﺮﺽ ﮐﺮګﺄ ﮔﻮګﺎ ﻭﻩ ﺣﺪګﺚ ﺟﺲ ﻣ‪ Ｓ‬ﺭﺳﻮﻝ‪ _‬ﻓﺮﻣﺎګﺎ ﺗ‪％‬ﺎ ﮐﻪ ‪:‬‬
‫اذا ا ہ  ا 
  اء  وا‬
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‫ګﻌﻨﯽ ﺟﺐ ﮐﻮﺋﯽ ﺍګﮏ ﻋﻀﻮ ﺗﮑﻠ‪，‬ﻒ ﻣ‪，‬ﺃﻬﻮ ﺗﻮ ﺳﺎﺭﺍ ﺟﺴﻢ ﺑ‪，‬ﺪﺍﺭ ﺍﻭﺭ ﺑﺨﺎﺭ ﺯﺩﻩ ﺭﻫﺘﺎ‬
‫‪Ｂ‬۔‬
‫ګﻪ ﺣﺪګﺚ ﺍﻥ ﺳﻨﺘﻮﺃ ﻣ‪ Ｓ‬ﺳﺔ ﻧﻬ‪ Ｓ‬ﺟﻦ ﮐﺔ ﻣﻄﺎﺑﻖ ﻣﺴﻠﻤﺎﻥ ﺍﭘﻨﯽ ﺳ‪，‬ﺮﺗ‪ Ｓ‬ﺑﻨﺎﺗﺔ ﻫ‪Ｓ‬‬
‫ګﻪ ﺑﺎﺕ ﺑﺆﯼ ﻭﺍﺿﺢ ‪ Ｂ‬ﮐﻪ ګﻪ ﺳﻤﺖ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﺩﻭﺳﺘﯽ ﮐﺔ ﻣﻨﺎ‪ Ｂ Ｑ‬ﺍﻭﺭ‬
‫ﺷﺎﺭﻉ ﮐﯽ ﺍﺱ ﺩﻋﻮﺕ ﮐﺔ ﺧ‪＋‬ﻑ ‪ Ｂ‬ﺟﺲ ﻣ‪ Ｓ‬ﻣﻮﻣﻨﻮﺃ ﺳﺔ ﺩﻭﺳﺘﯽ ﺍﻭﺭ ﺍﻥ ﮐﯽ‬
‫ﻣﺸﮑ‪＋‬ﺕ ﮐﺎ ﻣﻘﺎﺑﻠﻪ ﮐﺮ_ ﮐﯽ ﻃﺮﻑ ﺩﻋﻮﺕ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ګﻪ ﻣﺪﺧﻠﯽ ﻟﻮﮒ ﺍﻥ ﺷﺮﻋﯽ‬
‫ﻣﻘﺎﺻﺪ ﮐﻮﻗﺎﺋﻢ ﻧﻬ‪ Ｓ‬ﮐﺮﺳﮑﺘﺔ ﺍﻥ ﮐﯽ ﻣﺤﺪﻭﺩ ﻧﻈﺮ ﭼﻨﺪ ﻧﺼﻮﺹ ﺷﺮﻋ‪，‬ﻪ ﺗﮏ ﻣﺤﺪﻭﺩ‬
‫‪ Ｂ‬ﺟﻦ ﺳﺔ ﻭﻩ ﮐﻮﺋﯽ ﻧﺘ‪，‬ﺠﻪ ﻧﻬ‪ Ｓ‬ﻧﮑﺎﻟﺘﺔ ﺟﺲ ﮐﯽ ﺭﻭﺷﻨﯽ ﻣ‪ Ｓ‬ﻭﻩ ﺍﺱ ﻭﻻء)ﺩﻭﺳﺘﯽ‬
‫(ﮐﻮﮐﻠﯽ ﻃﻮﺭ ﭘﺮ ﺭﺩّ ﮐﺮﺩګﺄ ۔‬
‫ګﻪ ﻣﺪﺧﻠﯽ ﻧﺴﻞ ﺷﺮګﻌﺖ ﺍﺳ‪＋‬ﻣ‪，‬ﻪ ﺳﺔ ﺧﺎﺭﺝ ﺣﮑﻮﻣﺖ ﮐﻮ ﺭﺍﻫ‪ Ｓ‬ﺍﻭﺭ ﻭﺳﺎﺋﻞ‬ ‫ ‬
‫ﻣﻬ‪，‬ﺎ ﮐﺮﺗﯽ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺍﭘﻨﯽ ﺳﺮﮐﺸﯽ ﻣ‪ Ｓ‬ﻟﮕﯽ ﺭ‪ Ｂ‬ﺍﻭﺭ ﺍﷲ ﮐﺔ ﺍﺣﮑﺎﻣﺎﺕ ﺍﻭﺭ ﻗﻮﺍﻧ‪，‬ﻦ‬
‫ﮐﯽ ﺟﮕﻪ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﭘﺮ ﻋﻤﻞ ﭘ‪，‬ﺮﺍ ﺭ‪ Ｂ‬ﺟﺐ ﻭﻩ ﺣﮑﻮﻣﺖ ﻣ‪ Ｓ‬ﻫ‪ Ｓ‬ﺗﻮ ﻭﻫﯽ ﺣﺎﮐﻢ‬
‫ﻫﻮﺋﺔ ﺍﻭﺭ ﺟﺐ ﻭﻩ ﺣﺎﮐﻢ ﻫﻮﺋﺔ ﺗﻮ ﺍﻥ ﮐﯽ ﺍﻃﺎﻋﺖ ‪Ｌ‬ﯽ ﻭﺍﺟﺐ ﻫﻮﺋﯽ ﺧﻮﺍﻩ ﺍﷲ ﮐﺔ‬
‫ﻗﺎﻧﻮﻥ ﮐﺔ ﻣﻘﺎﺑﻞ ﻗﺎﻧﻮﻥ ﺑﻨﺎﺋ‪ Ｓ‬ﺧﻮﺍﻩ ﻇﻠﻢ ‪،‬ﻧﺎﻓﺮﻣﺎ ‪،‬ﭼﻮﺭﯼ ﮐﺮګﺄ ﻟﻮټ ﻣﭽﺎﺋ‪ Ｓ‬۔‬
‫ګﻪ ﺳﺮﮔﺮﻣ‪，‬ﺎﺃ ﺟﻮ ﻋﻠﻢ ﺍﻟﺮﺟﺎﻝ ګﺎ ﻋﻠﻢ ﺍﻟﺠﺮﺡ ﻭﺍﻟﺘﻌﺪګﻞ ﮐﺔ ﻧﺎﻡ ﭘﺮ ﮐﯽ ﺟﺎﺗﯽ‬ ‫‬
‫ﻫ‪) Ｓ‬ﺟﻦ ﺳﺔ ﺩﺭﺣﻘ‪，‬ﻘﺖ ﺍﻥ ﮐﺎﮐﻮﺋﯽ ﺗﻌﻠﻖ ﻧﻬ‪(Ｂ Ｓ‬ﺍﻥ ﺳﺮﮔﺮﻣ‪，‬ﻮﺃ _ ﺍﺱ ﻣﺪﺧﻠﯽ‬
‫ﻧﺴﻞ ﮐﻮ ﺍګﺴﺎ ﺑﻨﺎﺩګﺎ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﻋﻠﻤﺎءﮐﺔ ﺳﺎﺗ‪ ＃‬ﺫﻟﺖ ﺍﻭﺭ ﺗﺤﻘ‪，‬ﺮ ﺁﻣ‪，‬ﺰ ﺭﻭګﺔ ﺍﺧﺘ‪，‬ﺎﺭ‬
‫ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻟﺒﺘﻪ ﺍﻥ ﮐﺔ ﺍﭘﻨﺔ ﺷ‪，‬ﻮﺥ ﺍﺱ ﺳﺔ ﻣﺴﺘﺜﻨﯽٰ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺩﺍﻋ‪，‬ﺎﻥ ﺣﻖ ﮐﻮ ﺑﺆﯼ‬
‫ﺩګﺪﻩ ﺩﻟ‪，‬ﺮﯼ ﺳﺔ ﮔﺎﻟ‪，‬ﺎﺃ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺧﻮﺩ ﮐﻮ ﺍﻥ ﺳﺔ ﺑﺮﺗﺮ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺷﺎګﺪ ﺍﺳﯽ‬
‫ﻟﺌﺔ ﺍﭘﻨﺔ ﻣﺨﺎﻟﻔ‪，‬ﻦ ﮐﻮ ﮔﺎﻟ‪，‬ﺎﺃ ﺩګﻨﺎ ﺍﻥ ﮐﺔ ﻟﺌﺔ ﻣﻌﻤﻮﻟﯽ ﮐﺎﻡ ‪ Ｂ‬ﮔﺎﻟﯽ ﺩګﻨﺔ ﻭﺍﻻ ﺟﺴﺔ‬
‫ﮔﺎﻟﯽ ﺩﺓ ﻻﻣﺤﺎﻟﻪ ﺧﻮﺩ ﮐﻮ ﺍﺱ ﺳﺔ ﺑﺮﺗﺮ ﻫﯽ ﺳﻤﺠ‪％‬ﺘﺎ ‪ Ｂ‬ﺍﮔﺮ ﮐﻮﺋﯽ ﻻﺷﻌﻮﺭ ﺑﭽﻪ ﮔﺎﻟﯽ‬
‫ﺩﺓ ﺗﻮ ﺍﺱ ﮐﺔ ﭘﺎﺱ ﻋﻠﻢ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﺎ ﻟ‪，‬ﮑﻦ ﻋﺎ‪ Ｐ‬ﺟﺲ _ ﺍﭘﻨﯽ ﺯﻧﺪﮔﯽ ﺩﻋﻮﺕ ﻭﻋﻠﻢ‬
‫ﻣ‪ Ｓ‬ﮔﺰﺍﺭﺩﯼ ﻭﻩ ﺗﻮ ﺷﻌﻮﺭ ﻭ ﺗﺠﺮﺑﻪ ﺭﮐ‪％‬ﺘﺎ ‪ Ｂ‬ﺍﺳﯽ ﺑﻨﺎءﭘﺮ ﺗﻮ ﻋﺎ‪ Ｐ‬ﮐﺔ ﻣﻨﺼﺐ ﭘﺮ ﻓﺎﺋﺰ‬
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‫ﻫﻮﺗﺎ ‪ Ｂ‬ﮐ‪，‬ﺎ ﻭﻩ ﺟﺮﺡ ﻭﺗﻌﺪګﻞ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺎ؟ ﮐ‪，‬ﺎ ﻭﻩ ګﺤ‪，‬ﯽٰ ﺑﻦ ﻣﻌ‪，‬ﻦ ﺍﻭﺭ ﺍﺑﻦ ﻗﻄﺎﻥ ﮐﺎ‬
‫ﻭﺍﺭﺙ ﻧﻬ‪Ｓ‬؟ ﮐ‪，‬ﺎﺍﺳﺔ ﺍﺱ ﮐﺔ ﻣﺸﺎﺋﺦ ﻧﻬ‪ Ｓ‬ﺍﮐﺴﺎﺗﺔ ﮐﻪ ﻭﻩ ﺳ‪，‬ﺪ ﻗﻄﺐ‪‬ﺍﻭﺭ‬
‫ﻣﻮﺩﻭﺩﯼ‪‬ﻭﻏ‪，‬ﺮﻩ ﺩﺍﻋ‪，‬ﺎﻥ ﺣﻖ ﮐﻮ ﮔﺎﻟ‪，‬ﺎﺃ ﺩﺓ ﻣﺪﺧﻠﯽ ﻓﮑﺮ ﮐﺎ ﻧﺘ‪，‬ﺠﻪ ګﻪ ﺑﮕﺆﯼ ﻫﻮﺋﯽ‬
‫ﻧﺴﻞ ﺟﺴﺪ ﺍﺳ‪＋‬ﻡ ﻣ‪ Ｓ‬ﺍګﮏ ﮐﺎﻧ＂ﺎ ﭼﺒ‪ ＃‬ﮐﺮ ﺭﻩ ﮔﺌﯽ ‪ Ｂ‬ﺟﻮ ﺳ‪，‬ﮑﻮﻟﺮ ﺟﺮﺍﺛ‪，‬ﻢ ﺍﻭﺭ‬
‫ﺻﻮﻓ‪，‬ﻪ ﮐﺔ ﺍﻣﺮﺍﺽ ﺣﺎﮐﻢ ﮐﯽ ﺣﻤﺎګﺖ ﺍ‪ Ｈ‬ﮐﺘﺎﺏ ﮐﺔ ﺳﺮﮐﺶ ﺳﺔ ﻣﺪﺩ ﺣﺎﺻﻞ ﮐﺮﺭ＠‬
‫‪Ｂ‬۔‬
‫ﺍ‪ Ｈ‬ﻋﻠﻢ _ ﺟﻮ ﮐﺒﺎﺭ ﺑﺪﻋﺘ‪，‬ﻮﺃ ﮐﯽ ﺗﻮﺑﻪ ﮐﺎ ﻋﺬﺭ ﭘ‪，‬ﺶ ﮐ‪，‬ﺎ ‪ Ａ Ｂ‬ﺍﺳﺔ ﺗﺴﻠ‪，‬ﻢ ﮐﺮﺗﺔ‬
‫ﻫ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ﺍﺱ ﮐﺘﺎﺏ ﻣ‪，‬ﺃﻤﻮﺟﻮﺩ ﻭﺿﺎﺣﺘﻮﺃ ﺳﺔ ‪ Ａ‬ﺍﻣ‪，‬ﺪ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﻥ ﮐﺔ ﺫﺭګﻌﺔ‬
‫‪ Ａ‬ﺍﻥ ﮐﺔ ﺍﺛﺮﺍﺕ ﮔ‪＂％‬ﺎﺩګﺄ ﮔﺔ ﺍﻥ ﮐﺔ ﻣﻀﺮﺍﺕ ﻣﺤﺪﻭﺩ ﮐﺮﺩګﺄ ﮔﺔ ﺍﻭﺭ ﺍﷲ ﮐﺔ ﺩﺭﺑﺎﺭ‬
‫ﻣ‪ Ｓ‬ګﻪ ﻋﺬﺭ ﭘ‪，‬ﺶ ﮐﺮﺳﮑ‪ Ｓ‬ﮔﺔ ﮐﻪ ‪ _ Ａ‬ﺍﻥ ﮐﺔ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻣﺘﺒﻌ‪，‬ﻦ ﮐﺔ ﺳﺎﻣﻨﺔ ﺣﻖ ﮐﺎ‬
‫ﭘﺮﭼﺎﺭ ﮐﺮﺩګﺎ ﺗ‪％‬ﺎ۔ﺍﷲ ﺗﻌﺎﻟﯽٰ ﻣﻮﻣﻨﻮﺃ ﮐﺎ ﻣﺪﺩﮔﺎﺭ ‪Ｂ‬۔‬
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‫ﭼﻮﺗ‪％‬ﯽ ﻓﺼﻞ‬

‫ﺑﻨ‪，‬ﺎﺩﯼ ﻗﻮﺍﻋﺪ ﺳﺔ ﺍﺧﺘ‪＋‬ﻑ‬

‫ ﺍګﻤﺎﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﻧﻈﺮګﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆‬

‫ګﻪ ﺑﺎﺕ ﻣﻌﺮﻭﻑ ﻭﻣﺘﻌ‪，‬ﻦ ‪ Ｂ‬ﮐﻪ ﺍګﻤﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ ﺩﻭﻧﻮﺃ ﮐﺎ ﻧﺎﻡ ‪ Ｂ‬ﺟﻮ ﺑﺆ‪＄‬ﺘﺎ ﮔ‪＂％‬ﺘﺎ‪Ｂ‬‬
‫ﺍګﺴﺔ ﻫﯽ ﻗﻮﻝ ﺩﻝ ﺍﻭﺭ ﺯﺑﺎﻥ ﺩﻭﻧﻮﺃ ﮐﺎ ﻫﻮﺗﺎ ‪ Ｂ‬ﻧ‪，‬ﺰ ﻋﻤﻞ ‪Ｌ‬ﯽ ﺩﻝ ﺍﻭﺭ ﺯﺑﺎﻥ ﺍﻭﺭ ﺩګﮕﺮ‬
‫ﺍﻋﻀﺎءﮐﺎ ﻫﻮﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ګﻪ ﺑﺎﺕ ‪Ｌ‬ﯽ ﻣﺘﻌ‪，‬ﻦ ‪ Ｂ‬ﮐﻪ ﮐﻤﯽ ﻭﺯګﺎﺩﺗﯽ ﻗﻮﻝ ﻭﻓﻌﻞ ﮐﯽ ﺍﻥ ﺗﻤﺎﻡ‬
‫ﺍﻗﺴﺎﻡ ﻣ‪ Ｓ‬ﻭﺍﻗﻊ ﻫﻮﺗﯽ ‪ Ｂ‬ﺍﻭﺭ ﻋﻤﻞ ﺍګﻤﺎﻥ ﮐﺔ ﻟﺌﺔ ﺷﺮﻁ ﺻﺤﺖ ‪ Ｂ‬ﻧﻪ ﮐﻪ ﺷﺮﻁ ﮐﻤﺎﻝ‬
‫ﻋﻤﻞ ﺍګﻤﺎﻥ ﮐﺔ ﺍﺭﮐﺎﻥ ﻣ‪ Ｓ‬ﻧﻪ ﮐﻪ ﺷﺮﻭﻁ ﻣ‪ Ｓ‬ﺳﺔ ﺍﺣﻨﺎﻑ _ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﯽ ﺍﺱ‬
‫ﺳﻠﺴﻠﺔ ﻣ‪ Ｓ‬ﻣﺨﺎﻟﻔﺖ ﮐﯽ ﺍﻭﺭ ﮐﻬﺎ ﮐﻪ ﻋﻤﻞ ﺷﺮﻁ ﮐﻤﺎﻝ ‪ Ｂ‬ﺍﻭﺭ ﻋﻤﻞ ﮐﺔ ﺑﻐ‪，‬ﺮ ‪Ｌ‬ﯽ‬
‫ﺍګﻤﺎﻥ ﻣﻄﻠﻘﺎً ﻣﮑﻤﻞ ﻫﻮﺟﺎﺗﺎ ‪ _ Ａ) Ｂ‬ﺍﭘﻨﯽ ﮐﺘﺎﺏ” ﺣﻘ‪，‬ﻘ＆ ﺍﻻګﻤﺎﻥ“ﻣ‪ Ｓ‬ﺍﺱ ﻣﻮﺿﻮﻉ ﭘﺮ‬
‫ﺳ‪，‬ﺮ ﺣﺎﺻﻞ ﺑﺤﺚ ﮐﯽ ‪ Ｂ‬ﺍﺳﺔ ﻣ‪＋‬ﺣﻈﻪ ﮐﺮﻟ‪，‬ﺎ ﺟﺎﺋﺔ (ﺍګﻤﺎﻥ ﮐﻮ ﺍﺱ ﺯﺍﻭګﻪ ﻧﮕﺎﻩ ﺳﺔ‬
‫ﺩګﮑ‪％‬ﻨﺔ ﮐﺎ ﻧﺘ‪，‬ﺠﻪ ګﻪ ﻧﮑ‪ ＋‬ﮐﻪ ﻋﻤﻞ ګﺎﺟﻨﺲ ﻋﻤﻞ ﮐﻮ ﺑﺎﻟﮑﻞ ﻫﯽ ﭼ‪％‬ﻮﺅﺩګﺎ ﮔ‪，‬ﺎ ﺍﻭﺭ ﺍﺱ‬
‫ﺳﺔ ﺍګﻤﺎﻥ ﻣ‪Ｌ Ｓ‬ﯽ ﮐﻮﺋﯽ ﮐﻤﯽ ﻭﺍﻗﻊ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﯽ ﮐ‪，‬ﻮﻧﮑﻪ ﺟﺐ ﻋﻤﻞ ﮐﺎ ﺣﻘ‪，‬ﻘﺖ ﺍګﻤﺎﻥ‬
‫ﺳﺔ ﮐﻮﺋﯽ ﺗﻌﻠﻖ ﻫﯽ ﻧﻬ‪ Ｓ‬ﺭ＠ ﺗﻮ ﻋﻤﻞ ﮐﻮ ﺑﺎﻟﮑﻞ ﺗﺮﮎ ﮐﺮﺩګﻨﺔ ﺳﺔ ﺍګﻤﺎﻥ ﮐﺎ ﺗﺮﮎ‬
‫ﮐﺲ ﻃﺮﺡ ﻻﺯﻡ ﺁﺋﺔ ﮔﺎ ﺷ‪，‬ﺦ ﺍﻻﺳ‪＋‬ﻡ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﮐﯽ ﮐﺘﺐ ﺍﺱ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﻣ‪Ｓ‬‬
‫‪Ｌ‬ﺮﯼ ﭘﺆﯼ ﻫ‪) Ｓ‬ﻋﻤﻞ ﮐﺔ ﺗﺮﮎ ﺳﺔ ﺍګﻤﺎﻥ ﻣ‪ Ｓ‬ﮐ‪，‬ﺎ ﻓﺮﻕ ﺁﺗﺎ ‪ Ｂ‬ﺍﺱ ﮐﺔ ﻟﺌﺔ ﺍﺑﻦ‬
‫ﺗ‪，‬ﻤ‪，‬ﻪ‪ ‬ﮐﯽ ﮐﺘﺎﺏ” ﺍﻻګﻤﺎﻥ ﺍﻻﻭﺳﻂ“ ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ(ګﻬﺎﺃ ﻫﻤﺎﺭﺍ ګﻪ ﻣﻘﺼﺪ ﻧﻬ‪ Ｓ‬ﮐﻪ ‪Ａ‬‬
‫ﺍﻥ ﻧﮑﺎﺕ ﮐﺎ ﺭﺩّ ﮐﺮګﺄ ﺟﻮ ﻣﺪﺧﻠ‪，‬ﻮﺃ _ ﻣﺴﺌﻠﻪ ﺍګﻤﺎﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﭘ‪，‬ﺶ ﮐﺌﺔ ﻫ‪ Ｓ‬ﺑﻠﮑﻪ‬
‫ﺻﺮﻑ ﺍﻥ ﻣﻘﺎﻣﺎﺕ ﮐﻮ ﺑ‪，‬ﺎﻥ ﮐﺮﻧﺎ ‪ Ｂ‬ﺟﺲ ﻣ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻣﺨﺎﻟﻒ ﻫ‪Ｓ‬‬
‫ﺟﺐ ﺍﻧﻬﻮﺃ _ ګﻪ ﺩګﮑ‪％‬ﺎ ﮐﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﺎ ګﻪ ﻋﻘ‪，‬ﺪﻩ ﻣﻌﺮﻭﻑ ‪ Ｂ‬ﮐﻪ ﺍګﻤﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ‬
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‫ﮐﺎﻧﺎﻡ ‪ Ｂ‬ﺟﻮ ﮐﻪ ﺯګﺎﺩﻩ ﻫﻮﺗﺎ ‪ Ｂ‬ﺗﻮﺟ‪％‬ﻮټ ﺑﻮﻟﻨﺔ ﻟﮕﺔ ﺍﻭﺭ ګﻪ ﮔﻤﺎﻥ ﮐﺮ_ ﻟﮕﺔ ﮐﻪ ﺑﻨ‪，‬ﺎﺩ‬
‫ﺗﻮ ﺍﺳﯽ ﻗﻮﻝ ﮐﻮﺑﻨﺎﻟ‪ Ｓ‬ﻣﮕﺮ ﺍﺳﺘﺪﻻﻝ ﺍﻟﺒﺎ‪‬ﮐﺔ ﺍﻗﻮﺍﻝ ﺳﺔ ﮐﺮګﺄ ﺟﺒﮑﻪ ﺍ‪ Ｈ‬ﻋﻠﻢ‬
‫ﺟﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺩﺭﺣﻘ‪，‬ﻘﺖ ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺍﻟﺒﺎ ﮐﺎ ﻗﻮﻝ ﻭﻫﯽ ‪ Ｂ‬ﺟﻮ ﺍﺣﻨﺎﻑ ﮐﺎ ‪Ｂ‬‬
‫)ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ” ﺣﻘ‪，‬ﻘ＆ ﺍﻻګﻤﺎﻥ ﻋﻨﺪﺍﻟﺸ‪，‬ﺦ ﺍﻻﻟﺒﺎ“ ﺍﺯ ﺇﺍﮐ＂ﺮ ﻣﺤﻤﺪ ﺍﺑﻮﺭﺣ‪，‬ﻢ ﻧ‪，‬ﺰ ”ﻇﺎ‪Ｃ‬ۃ‬
‫ﺍﻻﺭﺟﺎء“ﺍﺯ ﺳﻔﺮ ﺍﻟﺤﻮﺍﻟﯽ(ﺍﺱ ﺑﺎﺕ ﮐﺎ ﻣﺠﺮﺩ ﺩﻋﻮﯼٰ ﮐﻪ ﺍګﻤﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ ﮐﺎﻧﺎﻡ ‪ Ｂ‬ﮐﻢ‬
‫ﺯګﺎﺩﻩ ﻫﻮﺗﺎ ‪ Ｂ‬ګﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻦة ﻭﺍﻟﺠﻤﺎﻉة ﮐﯽ ﻣﻮﺍﻓﻘﺖ ﻧﻬ‪ Ｓ‬ﮐﻬ‪＋‬ﺋﺔ ﮔﺎ ﺑﻠﮑﻪ ﺟ‪，‬ﺴﺎ ﮐﻪ‬
‫‪ Ａ‬ﺑ‪，‬ﺎﻥ ﮐﺮﭼﮑﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﺻﻞ ﻣﻘﺼﻮﺩ ګﻪ ‪ Ｂ‬ﮐﻪ ﮐﻤﯽ ﺯګﺎﺩﺗﯽ ﻫﻮﺗﯽ ‪ Ｂ‬ﺍﻭﺭ ﻋﻤﻞ‬
‫ﺻﺤﺖ ﺍګﻤﺎﻥ ﮐﺔ ﻟﺌﺔ ﺷﺮﻁ ‪ Ｂ‬ﺍﻭﺭ ګﻪ ﺷﺮﻁ ﺩﻝ ﺯﺑﺎﻥ ﺍﻭﺭ ﺩګﮕﺮ ﺍﻋﻀﺎءﺗﻤﺎﻡ ﮐﺔ ﻋﻤﻞ ﭘﺮ‬
‫ﺑﺮﺍﺑﺮ ﺟﺎﺭﯼ ﻫﻮﺗﯽ ‪ Ｂ‬۔‬

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ﺍﺣﻨﺎﻑ ﺍﻭﺭ ﻋﻘ‪，‬ﺪﻩ ﺍګﻤﺎﻥ‬
‫ﺍﺣﻨﺎﻑ ﮐﺔ ﺍﺱ ﻋﻘ‪，‬ﺪﺓ ﮐﺎ ﻧﺘ‪，‬ﺠﻪ ګﻪ ﻧﮑ‪ ＋‬ﮐﻪ ﺍﻥ ﮐﺔ ﻋﻠﻤﺎء_ ﺑﻬﺖ ﺳﺔ ﺍګﺴﺔ ﺍﻋﻤﺎﻝ‬
‫ﻣ‪ Ｓ‬ﺗﺸﺪﺩ ﺍﺧﺘ‪，‬ﺎﺭ ﮐ‪，‬ﺎ ﺟﺲ ﮐﺔ ﻣﺮﺗﮑﺐ ﮐﻮ ﻭﻩ ﮐﺎﻓﺮ ﺳﻤﺠ‪％‬ﺘﺔ ﺗ‪％‬ﺔ ﺍﻭﺭ ﺗﮑﻔ‪，‬ﺮ ﮐﺔ‬
‫ﺑﺎﺏ ﻣ‪ Ｓ‬ﺳﺐ ﮐﻮ ﭘ‪，‬ﭽ‪％‬ﺔ ﭼ‪％‬ﻮﺅ ﺩګﺎ ګﻪ ﺍﻥ ﮐﺔ ﺍګﮏ ﻋﻤﻞ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﺱ ﻣﻮﻗﻒ ﮐﺎ‬
‫ﺭﺩّ ﻋﻤﻞ ‪ Ｂ‬ﺟﺲ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺍﻥ ﮐﻮ ﺑﻬﺖ ﺳﺔ ﺍ‪ Ｈ‬ﺍﻟﺴﻦة _ ”ﻣﺮﺟﺌﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ “ﻗﺮﺍﺭ‬
‫ﺩګﺎ ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺍګﻤﺎﻥ ﺍﻭﺭ ﻋﻤﻞ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻓﺮﻕ ﮐﺮ_ ﮐﺔ ﻧﺘﺎﺋﺞ ﺟﺎﻧﻨﺔ ﮐﺔ ﻟﺌﺔ ﻣ‪＋‬‬
‫ﻋﻠﯽ ﺍﻟﻘﺎﺭﯼ ﺍﻟﺤﻨﻔﯽ ﮐﯽ ﮐﺘﺎﺏ ”ﺍﻟﻔﻘ＆ ﺍﻻﮐﺒﺮ“ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﺍﻧﻬﻮﺃ _ ﻋ‪，‬ﺪ ﻧﻮﺭﻭﺯ ﮐﺔ‬
‫ﻣﻮﻗﻊ ﭘﺮ ﮐﺴﯽ ﻣﺠﻮﺳﯽ ﮐﻮ ﺑﻄﻮﺭ ﺗﺤﻔﻪ ﺍﻧﺈﻩ ﺩګﻨﺔ ﮐﻮ ‪Ｌ‬ﯽ ﮐﻔﺮ ﻗﺮﺍﺭ ﺩګﺎ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ‬
‫ﻋﺠ‪，‬ﺐ ﺑﺎﺕ ګﻪ ‪ Ｂ‬ﮐﻪ ﻣﺪﺧﻠ‪，‬ﻪ ﺍﺣﻨﺎﻑ ﮐﺔ ﻣﺨﺎﻟﻒ ﻫ‪ Ｓ‬ﭘ‪％‬ﺮ ‪Ｌ‬ﯽ ﻣﺪﺧﻠ‪，‬ﻪ ﭘﺮ ﺍﺣﻨﺎﻑ ﮐﺎ‬
‫ﻣﺮﺟﺌﻪ ﮐﺔ ﻋﻘ‪，‬ﺪﺓ ﮐﺔ ﻣﺘﻌﻠﻖ ﻣﻮﻗﻒ ﺍﺛﺮ ﺍﻧﺪﺍﺯ ﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﺎ ﻭﻩ ﺍﺭﺟﺎﺋ‪，‬ﺖ ﻣ‪Ｓ‬‬
‫ﺑ‪＋‬ﺗﺤﻘ‪，‬ﻖ ﺩﺍﺧﻞ ﻫﻮﮔﺌﺔ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻧﺘﺎﺋﺞ ﮐﯽ ﮐﭽ‪ ＃‬ﭘﺮﻭﺍﻩ ﻧﻪ ﮐﯽ ﺑﻌﺪ ﻣ‪ Ｓ‬ﻣﺪﺧﻠﯽ‬
‫ﻣﺮﺟﺌﯽ ﮐﺎ ﺍګﮏ ﻣﻘﺎﻟﻪ ﺍﺱ ﮐﯽ ﻭګﺐ ﺳﺎﺋ¦ ﭘﺮ ﺷﺎﺋﻊ ﻫﻮﺍ ﺟﺲ ﮐﺎ ﻋﻨﻮﺍﻥ ﺗ‪％‬ﺎ ﮐﻪ ”ﺟﻮ‬
‫ﮐﻬﺘﺎ ﻫﻮ ﮐﻪ ﺍګﻤﺎﻥ ﺍﺻﻞ ﺍﻭﺭ ﻓﺮﻉ ﮐﺎﻧﺎﻡ ‪ Ｂ‬ﺍﺳﺔ ﻣﺮﺟﺌﻪ ﻗﺮﺍﺭ ﺩګﻨﺎ ﺟﺎﺋﺰﻧﻬ‪“ Ｓ‬ﻟ‪，‬ﮑﻦ‬
‫ﺗﻌﺮګﻒ ﮐﺔ ﻻﺋﻖ ‪ Ｂ‬ﻭﻩ ﺫﺍﺕ ﺟﺲ _ ﻣﺪﺧﻠﯽ ﺳﺔ ﺍګﺴﯽ ﺑﺎﺕ ﮐﻬﻠﻮﺍﺩﯼ ﺟﺲ ﺑﺎﺕ _‬
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‫ﺍﺱ ﮐﺔ ﺍﭘﻨﺔ ﺷﺎﮔﺮﺩﻭﺃ ﮐﻮ ﻣﺠﺒﻮﺭ ﮐﺮﺩګﺎﮐﻪ ﻭﻩ ﺍﺱ ﺳﺔ ﺍﻭﺭ ﺧﻮﺩ ﺳﺔ ﺍﺱ ﻗﻮﻝ ﮐﯽ ﻧﻔﯽ‬

‫ﮐﺮګﺄ ﮐﻪ ”ﺍګﻤﺎﻥ ﻣ‪ Ｓ‬ﻋﻤﻞ ﺩﺍﺧﻞ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ګﻪ ﺍګﻤﺎﻥ ﮐﻮ ﻣﮑﻤﻞ ﮐﺮﺗﺎ ‪ Ｂ‬ﺍګﻤﺎﻥ ﮐﯽ‬
‫ﺍﺻﻞ ﻧﻬ‪“Ｂ Ｓ‬ګﻪ ﻣﻀﻤﻮﻥ ﺗﻮ‪ _ Ａ‬ﺍﺱ ﮐﺔ ﺧ‪＋‬ﻑ ﺛﺎﺑﺖ ﻫﻮﺗﺔ ﺩګﮑ‪ ＃‬ﻟ‪，‬ﺎ ﺍﺱ ﻣﺮګﺾ‬
‫_ ﺑﻌﺾ ﺍﺋﻤﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﺟ‪，‬ﺴﺔ ﺍﺑﻦ ﻣﻨﺪﻩ ﺍﻭﺭ ﻣﻨﺬﺭﯼ ﮐﺔ ﻗﻮﻝ ﮐﻪ ”ﺍګﻤﺎﻥ ﺍﺻﻞ ﺍﻭﺭ‬
‫ﻓﺮﻉ ﮐﺎ ﻧﺎﻡ ‪“Ｂ‬ﭘﺮ ﺗﻌﻠ‪，‬ﻖ ﻟﮑ‪％‬ﯽ ‪ Ｂ‬ﺍﻭﺭ ﻓﺮﻉ ﮐﻮ ﻋﻤﻞ ﺍﻭﺭ ﺍﺻﻞ ﮐﻮ ﺍګﻤﺎﻥ ﭘﺮ ﻣﺤﻤﻮﻝ‬
‫ﮐ‪，‬ﺎ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﺍﺱ ﺑﺎﺕ ﺳﺔ ﺍﻧﺪ‪＄‬ﺎ ‪ Ｂ‬ﮐﻪ ﺍﻥ ﺍﺋﻤﻪ ﮐﺎ ﻣﻘﺼﺪګﻪ ‪ Ｂ‬ﮐﻪ ﺍګﻤﺎﻥ ﺩﻝ ﺍﻭﺭ ﻋﻤﻞ‬
‫ﺩﻭﻧﻮﺃ ﮐﺎﻧﺎﻡ ‪ Ｂ‬ﺍﻭﺭ ﺍﺻﻞ ﺍﻭﺭ ﻓﺮﻉ ﺍګﻤﺎﻥ ﮐﯽ ﺗﻌﺮګﻒ ﻣ‪ Ｓ‬ﺩﺍﺧﻞ ﻫ‪ Ｓ‬ﺗﻮ ﻟﻔﻆ ﻓﺮﻉ‬
‫ګﻬﺎﺃ ﻟﻐﻮﯼ ﻣﻌﻨﯽ ﻣ‪ Ｂ Ｓ‬ګﻌﻨﯽ ﻋﻤﻞ ﮐﯽ ﺑﻨ‪，‬ﺎﺩﻭﻩ ‪ Ｂ‬ﺟﻮ ﺩﻝ ﻣ‪ Ｂ Ｓ‬ګﻌﻨﯽ ﺍګﻤﺎﻥ‬
‫ﻟ‪，‬ﮑﻦ ﻫ‪ Ｓ‬ګﻪ ﺩﻭﻧﻮﺃ ﻫﯽ ﺍګﻤﺎﻥ ﺷﺮګﻌﺖ ﮐﯽ ﺍﺻﻄ‪＋‬ﺡ ﮐﺔ ﻣﻄﺎﺑﻖ ﻟ‪，‬ﮑﻦ ﮐ‪，‬ﺎ ﮐ‪，‬ﺎ ﺟﺎﺋﺔ‬
‫ګﻪ ﺷﺨﺺ ﻋﻠﻢ ﺍﺻﻮﻝ ﻭﺩګﮕﺮ ﺷﺮﻋﯽ ﻋﻠﻮﻡ ﺳﺔ ﮐﻮﺳﻮﺃ ﺩﻭﺭ ‪ Ｂ‬ﺍﻟﺒﺘﻪ ﺑﻌﺾ‬
‫ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﺣﺪګﺚ ﺳﺔ ﮐﭽ‪ ＃‬ﺗﻌﻠﻖ ﺭﮐ‪％‬ﺘﺎ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﺍﺱ ﮐﺔ ﻋﻠﻤﯽ ﺭﺗﺒﺔ ﺍﻭﺭ ﺳﻨﺪ‬
‫ﻓﺮﺍﻏﺖ ﺳﺔ ﺩ‪＄‬ﻮﮐﻪ ﻧﻪ ﮐ‪％‬ﺎﺋ‪ Ｓ‬ﺍﺱ ﮐﺔ ﺍﻥ ﻋ‪，‬ﻮﺏ ﮐﯽ ﺣﻘ‪，‬ﻘﺖ ﮐﻮ ‪Ｌ‬ﯽ ‪ Ａ‬ﻋﻨﻘﺮګﺐ ﺑ‪，‬ﺎﻥ‬
‫ﮐﺮﺩګﻨﮕﺔ ۔‬

‫ ﮐﻔﺮګﻪ ﻋﻤﻞ ګﺎ ﮐﻔﺮ ﻋﻤﻠﯽ‬

‫)ﺍﺱ ﻣﻮﺿﻮﻉ ﮐﯽ ﺗﻔﺼ‪，‬ﻞ ﻣ‪ Ｓ‬ﻫﻤﺎﺭﯼ ﮐﺘﺎﺏ ”ﺣﻘ‪，‬ﻘ＆ ﺍﻻګﻤﺎﻥ “ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ(۔ﺍﻥ‬
‫ﻣﺪﺧﻠ‪，‬ﻪ ﭘﺮ ’ﮐﻔﺮګﻪ ﻋﻤﻞ ﺍﻭﺭ ﮐﻔﺮ ﻋﻤﻠﯽ“ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻓﺮﻕ ﮐﺮﻧﺎ ﺩﺷﻮﺍﺭ ﻫﻮﮔ‪，‬ﺎ ‪ Ｂ‬ګﻬﺎﺃ‬
‫‪ Ａ‬ﺍﺱ ﻧﮑﺘﺔ ﻣ‪ Ｓ‬ﺗﻔﺼ‪，‬ﻞ ﺳﺔ ﻧﻬ‪ Ｓ‬ﻟﮑ‪ Ｓ％‬ﮔﺔ ﺍﺱ ﮐﯽ ﺗﻔﺼ‪，‬ﻞ ‪ Ａ‬ﺍﭘﻨﯽ ﮐﺘﺎﺏ ”ﺣﻘ‪，‬ﻘ＆‬
‫ﺍﻻګﻤﺎﻥ“ ﻣ‪ Ｓ‬ﮐﺮﭼﮑﺔ ﻫ‪ Ｓ‬ﺍﻟﺒﺘﻪ ګﻪ ﺍﺷﺎﺭﻩ ﮐﺮﻧﺎ ﭘﺴﻨﺪ ﮐﺮګﺄ ﮔﺔ ﮐﻪ ﮐﻔﺮګﻪ ﻋﻤﻞ ﺳﺔ‬
‫ﻣﺮﺍﺩ ‪ Ｂ‬ﮐﻪ ﻣﺤﺾ ﻋﻤﻞ ﺳﺔ ﻫﯽ ﮐﻔﺮ ﻫﻮﺟﺎﺋﺔ ﺟﺤﻮﺩ ګﺎ ﺗﮑﺬګﺐ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺟﺒﮑﻪ ﮐﻔﺮ‬
‫ﻋﻤﻠﯽ ﺳﺔ ﮐﻔﺮ ﺍﺻﻐﺮ ﻣﺮﺍﺩ ‪ Ｂ‬ﺟﺲ ﮐﺔ ﻣﺮﺗﮑﺐ ﮐﺎ ﻧﺎﻡ ﺳﻨﺖ ﻣ‪ Ｓ‬ﮐﺎﻓﺮ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ‬
‫‪Ｌ‬ﺎﮔﺎ ﻫﻮﺍ ﻏ‪＋‬ﻡ ‪،‬ﺷﻮ‪ Ｃ‬ﮐﯽ ﻧﺎﺷﮑﺮﯼ ﮐﺎ ﮐﻔﺮ ﺍﻭﺭ ﻣﺴﻠﻤﺎﻥ ﮐﺎ ﻣﺴﻠﻤﺎﻥ ﺳﺔ ﻟﺆﻧﺎ‪،‬ﺍﺱ ﮐﺔ‬
‫ﮐﻔﺮﺍﮐﺒﺮ ﻫﻮ_ ﻟﺌﺔ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﺟﺤﻮﺩګﺎ ﺍﺳﺘﺤ‪＋‬ﻝ ﮐﯽ ﺷﺮﻁ ﻟﮕﺎﺗﺔ ﻫ‪Ｓ‬۔ﮐﻔﺮګﻪ ﻋﻤﻞ‬
‫ﮐﯽ ﻣﺜﺎﻝ ﺍﷲ ﺗﻌﺎﻟﯽٰ ﮐﺎ ګﻪ ﻓﺮﻣﺎﻥ ‪:Ｂ‬‬
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‫”‪ϵÏG≈tƒ#uuρ «!$$Î/r& ö≅è% 4 Ü=yèù=tΡuρ ÞÚθèƒwΥ $¨Ζà2 $yϑ‾ΡÎ) €∅ä9θà)u‹s9 óΟßγtFø9r'y™ È⌡s9uρ‬‬

‫‪) ∩∉∈∪ šχρâÌ“öκtJó¡n@ óΟçFΨä. Ï&Î!θß™u‘uρ‬ﺍﻟﺘﻮﺑ＆‪“(65:‬‬

‫ګﻌﻨﯽ‪ :‬ﺍﻭﺭ ﺍﮔﺮ ﺁﭖ ﺍﻥ ﺳﺔ ﭘﻮﭼ‪ ＃‬ﻟ‪ Ｓ‬ﺗﻮ ګﻘ‪，‬ﻨﺎ ګﻬﯽ ﮐﻬ‪ Ｓ‬ﮔﺔ ﮐﻪ ‪ Ａ‬ﺗﻮ ﻣﺤﺾ ﻣﻮﺝ‬
‫ﻣﺴﺘﯽ ﮐﺮﺭ‪ Ｂ‬ﺗ‪％‬ﺔ ﮐﻬﻪ ﺩګﺠﺌﺔ ﮐ‪，‬ﺎ ﺗﻢ ﺍﷲ ‪،‬ﺍﺱ ﮐﯽ ﺁګﺎﺕ‪،‬ﺍﺱ ﮐﺔ ﺭﺳﻮﻝ ﮐﺔ ﺳﺎﺗ‪＃‬‬
‫ﺍﺳﺘﻬﺰﺍءﮐﺮﺗﺔ ﻫﻮ ﮐﻮﺋﯽ ﻋﺬﺭ ﻧﻪ ﺗﺮﺍﺷﻮ ﺗﻢ ﺍګﻤﺎﻥ ﻻ_ ﮐﺔ ﺑﻌﺪ ﮐﻔﺮ ﮐﺮﭼﮑﺔ ﻫﻮ۔‬
‫ﺍﺱ ﻭﺍﻗﻌﺔ ﻣ‪ Ｓ‬ﺍﷲ ﺗﻌﺎﻟﯽٰ _ ﺻﺮﺍﺣﺖ ﮐﺮﺩﯼ ﮐﻪ ﺍﻥ ﺗ‪，‬ﻦ ﺍﻓﺮﺍﺩ ﮐﺎ ﻋﻤﻞ ګﻌﻨﯽ ﻣﻮﺝ‬
‫ﻣﺴﺘﯽ ﻫﯽ ﮐﻔﺮ ﮐﺎ ﺫﺭګﻌﻪ ﺑﻦ ﮔ‪，‬ﺎ ﺣﺎﻻﻧﮑﻪ ﻭﻩ ﻗﺴﻢ ﺍ！‪％‬ﺎ ﮐﺮ ﮐﻬﻪ ﺭ‪ Ｂ‬ﺗ‪％‬ﺔ ﮐﻪ ﺍﺱ ﺳﺔ ﺍﻥ‬
‫ﮐﺎ ﻣﻘﺼﺪ ﺷﺮ ګﺎ ﺍﺳﺘﺤ‪＋‬ﻝ ګﺎ ﺟﺤﻮﺩ ﻧﻪ ﺗ‪％‬ﺎ ﻟ‪，‬ﮑﻦ ﺍﷲ _ ﺍﺳﺔ ﺭﺩّ ﮐﺮﺩګﺎ ﺍﻭﺭ ﻧﻔﺲ ﻋﻤﻞ‬
‫ﮐﻮ ﻫﯽ ﮐﻔﺮ ﺍﮐﺒﺮﻗﺮﺍﺭ ﺩګﺎ ﺟﺲ _ ﺍګﻤﺎﻥ ﮐﻮ ﺳﺎﻗﻂ ﮐﺮﺩګﺎ ګﻌﻨﯽ ﮐﻔﺮګﻪ ﻋﻤﻞ )ﻭﺍﻗﻌﻪ ﮐﯽ‬
‫ﺗﻔﺼ‪，‬ﻞ ‪،‬ﺗﻔﺴ‪，‬ﺮ ﻃﺒﺮﯼ ‪،‬ﺗﻔﺴ‪，‬ﺮ ﺍﺑﻦ ﮐﺜ‪，‬ﺮ‪،‬ﺗﻔﺴ‪，‬ﺮ ﺍﺿﻮﺍءﺍﻟﺒ‪，‬ﺎﻥ ﻟﻠﺸﻨﻘ‪，‬ﻄﯽ ﻭﻏ‪，‬ﺮﻩ‬
‫ﺗﻔﺎﺳ‪，‬ﺮ ﻣ‪ Ｓ‬ﻣ‪＋‬ﺣﻈﻪ ﮐﺮګﺄ (‬

‫ﻋﻘ‪，‬ﺪﺓ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍګﮏ ﺳﻮﺍﻝ ﺍﻭﺭ‬

‫ﺍﺱ ﮐﺎ ﺟﻮﺍﺏ‬
‫ﺟﺐ ‪ Ａ‬ﺳﺔ ګﻪ ﮐﻬﺎ ﺟﺎﺋﺔ ﮐﻪ ﺑﺖ ﮐﻮ ﺳﺠﺪﻩ ﮐﺮﻧﺎ ‪،‬ﻗﺮﺁﻥ ﮐﯽ ﺗﻮﻫ‪，‬ﻦ‬ ‫‪‬‬
‫ﮐﺮﻧﺎ ‪،‬ﺭﺳﻮﻝ ﺍﷲ‪‬ﮐﻮ ﮔﺎﻟﯽ ﺩګﻨﺎ ‪،‬ﺩګﻦ ﮐﺎ ﻣﺬﺍﻕ ﺍﺅﺍﻧﺎ ﺍګﺴﺔ ﻫﯽ ﺩګﮕﺮ ﺍﻋﻤﺎﻝ ګﻪ‬
‫ﺳﺐ ﺑﻈﺎ‪ Ｃ‬ﮐﻔﺮ ﻋﻤﻠﯽ ﻫ‪ Ｓ‬ﺩګﻦ ﺳﺔ ﺧﺎﺭﺝ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺍﻭﺭ ﺗﻢ ‪Ｌ‬ﯽ ﺍﺱ ﮐﻔﺮ ﺍﺻﻐﺮ ﮐﻮ‬
‫ﻋﻤﻠﯽ ﻫﯽ ﺟﺎﻧﺘﺔ ﻫﻮ؟‬
‫ﺟﺎﻥ ﻟ‪，‬ﺠﺌﺔ ﮐﻪ ﭼﺎﺭﻭﺃ ﺍﻋﻤﺎﻝ ﺍﻭﺭﺍﻥ ﺟ‪，‬ﺴﺔ ﺩګﮕﺮ ﺍﻋﻤﺎﻝ ﮐﻔﺮ ﺍﺻﻐﺮﻧﻬ‪Ｓ‬‬ ‫‪‬‬
‫ﻫ‪ Ｓ‬ﺳﻮﺍﺋﺔ ﺍﺱ ﮐﺔ ﮐﻪ ﺍﻥ ﮐﺎ ﺻﺪﻭﺭ ﺑﻈﺎ‪ Ｃ‬ﺍﻋﻀﺎءﮐﺔ ﺫﺭګﻌﺔ ﻫﯽ ﻫﻮﺗﺎ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ګﻪ ﺩﻝ‬
‫ﮐﺔ ﺍﻋﻤﺎﻝ ګﻌﻨﯽ ﻧ‪，‬ﺖ ‪،‬ﺍﺧ‪＋‬ﺹ‪،‬ﻣﺤﺒﺖ‪،‬ﺍﻃﺎﻋﺖ ﻭﻏ‪，‬ﺮﻩ ﮐﻮ ﺑﺎﻟﮑﻞ ﻫﯽ ﺧﺘﻢ ﮐﺮﺩګﺘﺔ‬
‫ﻫ‪ Ｓ‬ﺍﺱ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺍﻥ ﻣ‪ Ｓ‬ﺳﺔ ﮐﭽ‪ ＃‬ﺑﺎ‪ Ｒ‬ﻧﻬ‪ Ｓ‬ﺭﻫﺘﺎ ﭼﻨﺎﻧﭽﻪ ګﻪ ﺍﮔﺮ ﺑﻈﺎ‪ Ｃ‬ﻋﻤﻞ ﻫ‪Ｓ‬‬
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‫ﻟ‪，‬ﮑﻦ ﻻﻣﺤﺎﻟﻪ ﮐﻔﺮ ﺍﻋﺘﻘﺎﺩﯼ ﮐﻮ ﻣﺘﻀﻤﻦ ﻫ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﺍﻋﻤﺎﻝ ﻣﻨﺎﻓﻖ ﺑﺔ ﺩګﻦ ﺍﻭﺭﻣﻌﺎﻧﺪ‬
‫ﻫ¦ ﺩ‪＄‬ﺮﻡ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﮐﺴﯽ ﺍﻭﺭ ﺳﺔ ﺻﺎﺩﺭ ﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﺘﺔ ګﻬﯽ ﻭﺟﻪ ‪ Ｂ‬ﻏﺰﻭﻩ ﺗﺒﻮﮎ‬
‫ﻣ‪ Ｓ‬ﻣﻨﺎﻓﻘ‪，‬ﻦ ﮐﺔ ﺍګﺴﺔ ﺍﻋﻤﺎﻝ ﮐﺔ ﻣﺘﻌﻠﻖ ﮐﻬﺎﮔ‪，‬ﺎ‪:‬‬

‫‪∩∠⊆∪ (#θä9$oΨtƒ óΟs9 $yϑÎ/ (#θ‘ϑyδuρ ö/ÏSÏϑ≈n=ó™Î) y‰÷èt/ (#ρãxŸ2uρ ̍øä3ø9$# sπyϑÎ=x. (#θä9$s% ô‰s)s9uρ‬‬

‫)ﺍﻟﺘﻮﺑ＆‪“(74:‬‬
‫ګﻘ‪，‬ﻨﺎ ﺍﻧﻬﻮﺃ _ ﮐﻠﻤﻪ ﮐﻬﺎ ﺍﻭﺭ ﺍﺳ‪＋‬ﻡ ﻻ_ ﮐﺔ ﺑﻌﺪ ﮐﻔﺮ ﮐ‪，‬ﺎ ﺍﻭﺭ ﺍﺱ ﮐﺎ ﻡ ﮐﺎ ﻗﺼﺪﮐ‪，‬ﺎ‬
‫ﺟﻮ ﭘﻮﺭﺍ ﻧﻪ ﮐﺮﺳﮑﺔ ۔‬
‫ﺣﺎﻻﻧﮑﻪ ﺟﺐ ﺍﻥ ﺳﺔ ﺍﺳﺘﻔﺴﺎﺭ ﮐ‪，‬ﺎﮔ‪，‬ﺎ ﺗﻮﺍﻧﻬﻮﺃ _ ﮐﻬﺎ ”“ګﻌﻨﯽ ‪ Ａ‬ﺗﻮ ﻣﻮﺝ ﻣﺴﺘﯽ‬
‫ﮐﺮﺭ‪ Ｂ‬ﺗ‪％‬ﺔ ۔‬
‫ﺍﺱ ﮐﺔ ﺭﺩّ ﻣ‪ Ｓ‬ﺍﷲ _ ﻓﺮﻣﺎګﺎ‪:‬‬

‫” ‪y‰÷èt/ Λänöxx. ô‰s% (#ρâ‘É‹tG÷ès? Ÿω šχρâÌ“öκtJó¡n@ óΟçFΨä. Ï&Î!θß™u‘uρ ϵÏG≈tƒ#uuρ «!$$Î/r& ö≅è%‬‬

‫)‪ óΟä3ÏΨ≈yϑƒÎ‬ﺍﻟﺘﻮﺑ＆‪“65:‬‬

‫ﮐﻬﻪ ﺩګﺄ ﮐ‪，‬ﺎ ﺗﻢ ﺍﷲ ‪،‬ﺍﺱ ﮐﯽ ﺁګﺎﺕ ‪،‬ﺍﺱ ﮐﺔ ﺭﺳﻮﻝ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺍﺳﺘﻬﺰﺍءﮐﺮﺗﺔ ﻫﻮ ﮐﻮﺋﯽ‬
‫ﻋﺬﺭ ﭘ‪，‬ﺶ ﻧﻪ ﮐﺮﻭ ګﻘ‪，‬ﻨﺎ ﺗﻢ ﺍګﻤﺎﻥ ﻻ_ ﮐﺔ ﺑﻌﺪ ﮐﻔﺮ ﮐﺮﭼﮑﺔ ﻫﻮ۔‬
‫ﻧ‪，‬ﺰ ‪ Ａ‬ﮐﻔﺮ ﺍﺻﻐﺮ ﮐﻮ ﻣﻄﻠﻘﺎً ﻋﻤﻠﯽ ﻧﻬ‪ Ｓ‬ﮐﻬﺘﺔ ﺑﻠﮑﻪ ﺻﺮﻑ ﺍﺳﺔ ﻋﻤﻠﯽ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﺟﻮ‬
‫ﺍﻋﺘﻘﺎﺩ ﮐﻮ ﻣﺴﺘﻠﺰﻡ ﻧﻪ ﻫﻮ ګﺎ ﺩﻝ ﮐﺔ ﻗﻮﻝ ﻭﻋﻤﻞ ﮐﺎﺍﻋﺘﺒﺎﺭ ﺧﺘﻢ ﮐﺮ_ ﻭﺍﻻﻧﻪ ﻫﻮ ۔ﻧ‪，‬ﺰ‬
‫ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ”ﺩﺭﺍﻟﻔﺘﻦة ﻋﻦ ﺍ‪＄‬ﻞ ﺍﻟﺴﻨ＆ ﺍﺯ ﻋ‪＋‬ﻣﻪ ﻓﻀ‪，‬ﻠ＆ ﺍﻟﺸ‪，‬ﺦ ﺑﮑﺮ ﺍﺑﻮﺯګﺪ“ﺍګﺴﺔ ﻫﯽ‬
‫ﺍﷲ ﺗﻌﺎﻟﯽٰ ﮐﺎ ګﻪ ﻓﺮﻣﺎﻥ‪:‬‬

‫”&‪ÏΒ tΑÌ“Ρé& !$tΒuρ y7ø‹s9Î) tΑÌ“Ρé& !$yϑÎ/ (#θãΨtΒ#u öΝßγ‾Ρr& tβθßϑãã÷“tƒ šÏ%©!$# ’n<Î) ts? öΝs9r‬‬

‫‪߉ƒÌãƒuρ ϵÎ/ (#ρãàõ3tƒ βr& (#ÿρâ÷É∆é& ô‰s%uρ ÏNθäó≈©Ü9$# ’n<Î) (#þθßϑx.$y⇔tFtƒ βr& tβρ߉ƒÌãƒ y7Î=ö6s%‬‬

‫‪“ ∩∉⊃∪ #Y‰‹Ïèt/ Kξ≈n=|Ê öΝßγ‾=ÅÒムβr& ß≈sÜø‹¤±9$#‬‬

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‫ﮐ‪，‬ﺎ ﺁﭖ _ ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﻮ ﻧﻬ‪ Ｓ‬ﺩګﮑ‪％‬ﺎ ﺟﻮ ګﻪ ﺯﻋﻢ ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺍﺱ ﭘﺮ ﺍګﻤﺎﻥ‬

‫ﻻﭼﮑﺔ ﻫ‪ Ｓ‬ﺟﻮ ﺁﭖ ﮐﯽ ﻃﺮﻑ ﻧﺎﺯﻝ ﮐ‪，‬ﺎ ﮔ‪，‬ﺎ ﺍﻭﺭ ﺁﭖ ﺳﺔ ﭘﻬﻠﺔ ﮐﯽ ﻃﺮﻑ ﻧﺎﺯﻝ ﮐ‪，‬ﺎﮔ‪，‬ﺎ‬
‫ﻭﻩ ﭼﺎﻫﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻃﺎﻏﻮﺕ ﮐﺔ ﭘﺎﺱ ﻓ‪，‬ﺼﻠﻪ ﮐﺮﻭﺍﺋ‪ Ｓ‬ﺣﺎﻻﻧﮑﻪ ﺍﻧﻬ‪ Ｓ‬ﺣﮑﻢ ﺩګﺎﮔ‪，‬ﺎ ‪Ｂ‬‬
‫ﮐﻪ ﻭﻩ ﺍﺱ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﮐﻔﺮ ﮐﺮګﺄ ﺍﻭﺭ ﺷ‪，‬ﻄﺎﻥ ﺍﻧﻬ‪ Ｓ‬ﺩﻭﺭ ﮐﯽ ﮔﻤﺮﺍﻫﯽ ﻣ‪ Ｓ‬ﻻﭘ‪，％‬ﻨﮑﻨﺎ‬
‫ﭼﺎﻫﺘﺎ‪ Ｂ‬۔‬
‫ﺍﺱ ﺁګﺖ ﻣ‪ Ｓ‬ﺍﷲ _ ﺻﺮﺍﺣﺖ ﻓﺮﻣﺎﺩﯼ ﮐﻪ ﺟﻮ ﻗﺮﺁﻥ ﻭﺳﻨﺖ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﮐﺴﯽ ﺍﻭﺭ ﮐﺔ‬
‫ﭘﺎﺱ ﺣﮑﻢ ﮐﺔ ﻟﺌﺔ ﺟﺎﺋﺔ ﺍﻭﺭ ﺍﺱ ﻭﻗﺖ ﺍﺱ ﮐﺎ ګﻪ ﺯﻋﻢ ﻫﻮ ﮐﻪ ﺍﺱ ﮐﺔ ﺩﻝ ﻣ‪ Ｓ‬ﺍﷲ ﭘﺮ‬
‫ﺍګﻤﺎﻥ ﻣﻮﺟﻮﺩ ‪ Ｂ‬ﻣﮕﺮ ﺍﷲ _ ﻓ‪，‬ﺼﻠﻪ ﻓﺮﻣﺎﺩګﺎ ﮐﻪ ګﻪ ﺻﺮﻑ ﺯﻋﻢ ﻫﯽ ‪ Ｂ‬ﺣﻘ‪，‬ﻘﺖ ﺣﺎﻝ‬
‫ﺍﺱ ﮐﯽ ﺗﺎﺋ‪，‬ﺪ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﯽ ﺑﻠﮑﻪ ﺍﺱ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﮐﺮﺗﯽ ‪ Ｂ‬ﭼﻨﺎﻧﭽﻪ ﺍﮔﺮ ﮐﻮﺋﯽ ﮐﻬﺔ ﮐﻪ‬
‫‪:‬ﻟ‪，‬ﮑﻦ ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﺣﮑﻢ ﮐﺔ ﺑﻐ‪，‬ﺮ ﮐﺴﯽ ﺍﻭﺭ ﻗﺎﻧﻮﻥ ‪،‬ﺩﺳﺘﻮﺭ ‪،‬ﺍﺻﻮﻝ ﮐﺔ‬
‫ﺫﺭګﻌﺔ ﺣﮑﻮﻣﺖ ﮐﺮﺓ ﺍﺱ ﮐﺎ ﭘﺎﺑﻨﺪ ﺭ‪ Ｂ‬ﻭﻩ ﺍﭘﻨﯽ ﺯﺑﺎﻥ ﺳﺔ ﺍﻗﺮﺍﺭ ﺗﻮ ﮐﺮﺗﺎ ‪ Ｂ‬ﮐﻪ ﻭﻩ‬
‫ﻣﺴﻠﻤﺎﻥ ‪ Ｂ‬ﺗﻮ ﻭﻩ ﺍﭘﻨﺔ ﺍﺱ ﺩﻋﻮﺓ ﻣ‪ Ｓ‬ﺟ‪％‬ﻮ！ﺎ ‪ Ｂ‬ګﻪ ﺯﻋﻢ ﮐﺮﺭ＠ ‪ Ｂ‬ﮐﻪ ﺟﻮ ﺷﻬﺎﺩﺕ‬
‫ﺍﷲ ﮐﺔ ﻟﺌﺔ ﺩګﻨﯽ ﭼﺎﻫ‪，‬ﺌﺔ ﻭﻩ ﻏ‪，‬ﺮ ﺍﷲ ﮐﺔ ﻟﺌﺔ ﺩﺓ ﺭ＠ ‪ Ｂ‬۔ﺍﺱ ﺁګﺖ ﻣ‪ Ｓ‬ﺍګﺴﯽ ﮐﻮﺋﯽ‬
‫ﺩﻻﻟﺖ ﻧﻬ‪ Ｂ Ｓ‬ﺟﻮﺍﺱ ﻋﻤﻞ ﮐﻮ ﺍﻋﺘﻘﺎﺩ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻣﺮﺑﻮﻁ ﮐﺮﺗﯽ ﻫﻮﻧﻪ ﺍﺟﻤﺎﻻً ﻧﻪ‬
‫ﺗﻔﺼ‪ ً＋，‬۔ﻋ‪＋‬ﻣﻪ ﺍﻣﺎﻡ ﺍﻟﺸ‪，‬ﺦ ﻣﺤﻤﺪﺑﻦ ﺍﺑﺮﺍﻫ‪，‬ﻢ ﺳﺎﺑﻖ ﻣﻔﺘﯽ ﺍﻋﻈﻢ ﺳﻌﻮﺩګﻪ ﺍﭘﻨﺔ ﻓﺘﺎﻭﯼ‬
‫ﮐﺔ ﻣﺠﻤﻮﻋﻪ ﻣ‪ Ｓ‬ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬‬
‫”ﺍﷲ ﺗﻌﺎﻟﯽٰ ﮐﺎ ګﻪ ﻓﺮﻣﺎﻥ”ګﺰﻋﻤﻮﻥ“ګﻌﻨﯽ ﻭﻩ ﺯﻋﻢ ﮐﺮﺭ‪ Ｂ‬ﻫ‪“ Ｓ‬ﺍﻥ ﮐﺔ ﺩﻋﻮﯼ ﺍګﻤﺎﻥ ﮐﯽ‬
‫ﺗﺮﺩګﺪ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻧﺒﯽ‪‬ﮐﯽ ﻻﺋﯽ ﻫﻮﺋﯽ ﺷﺮګﻌﺖ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﮐﺴﯽ ﺍﻭﺭ ﺳﺔ ﺣﮑﻢ‬
‫ﮐﺮﻭﺍﻧﺎ ګﻪ ﻋﻤﻞ ﮐﺴﯽ ‪Ｌ‬ﯽ ﺣﺎﻟﺖ ﻣ‪ Ｓ‬ﺑﻨﺪﺓ ﮐﺔ ﺩﻝ ﻣ‪ Ｓ‬ﺍګﻤﺎﻥ ﮐﺔ ﺳﺎﺗ‪ ＃‬ګﮑﺠﺎ ﻫﻮ ﻫﯽ‬
‫ﻧﻬ‪ Ｓ‬ﺳﮑﺘﺎ ﺑﻠﮑﻪ ﺍﻥ ﻣ‪ Ｓ‬ﺳﺔ ‪ Ｃ‬ﺍګﮏ ﺩﻭﺳﺮﺓ ﮐﯽ ﻧﻔﯽ ﮐﺮﺗﺎ ‪ Ｂ‬۔ﺍﻭﺭ ﻃﺎﻏﻮﺕ ﻃﻐ‪，‬ﺎﻥ‬
‫ګﻌﻨﯽ ﺳﺮﮐﺸﯽ ﺳﺔ ﻣﺸﺘﻖ ‪ Ｂ‬ګﻌﻨﯽ ﺣﺪ ﺳﺔ ﺗﺠﺎﻭﺯ ﮐﺮﻧﺎ ﺗﻮ ‪ Ｃ‬ﻭﻩ ﺷﺨﺺ ﺟﻮ ﺍﷲ ﮐﺔ‬
‫ﻧﺒﯽ‪‬ﮐﯽ ﻻﺋﯽ ﻫﻮﺋﯽ ﺷﺮګﻌﺖ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﮐﺴﯽ ﮐﻮ‪Ｌ‬ﯽ ﺣﺎﮐﻢ ﺑﻨﺎﺋﺔ ګﺎ ﺍﺱ ﮐﯽ ﻃﺮﻑ‬
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‫ﺣﮑﻢ ﻟﺔ ﮐﺮ ﺟﺎﺋﺔ ﺍﺱ _ ﻃﺎﻏﻮﺕ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎګﺎ ګﺎ ﺍﺱ ﮐﯽ ﻃﺮﻑ ﺣﮑﻢ ﻟﺔ ﮐﺮ‬

‫ﮔ‪，‬ﺎ‪“....‬‬

‫ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﺍﻭﺭ ﺧﻮﺍﺭﺝ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻓﺮﻕ‬

‫‪ Ａ‬ګﻪ ﺑﺘﺎﻧﺎ ﺿﺮﻭﺭﯼ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺑﺪﻋﺘﯽ ﻟﻮﮒ ﻧﻮﺟﻮﺍﻧﻮﺃ ﮐﻮ ګﻪ ﺩ‪＄‬ﻮﮐﻪ ﺩﺓ ﺭ‪Ｂ‬‬
‫ﻫ‪ Ｓ‬ﮐﻪ ګﻪ ﺧﻮﺍﺭﺝ ﮐﺎﻗﻮﻝ ﻭﻋﻘ‪，‬ﺪﻩ ‪ Ｂ‬ﻭﻩ ﮔﻨﺎﻩ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺗﮑﻔ‪，‬ﺮ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﻭﺍﷲ ﺍﻥ ﮐﺔ‬
‫ﺍﺱ ﺩﻋﻮﺓ ﻣ‪ Ｓ‬ﺭﺗﯽ ﺑﺮﺍﺑﺮ ‪Ｌ‬ﯽ ﺳﭽﺎﺋﯽ ﻧﻬ‪ Ｂ Ｓ‬ﺧﻮﺍﺭﺝ ﻣﺘﻔﻖ ﻋﻠ‪，‬ﻪ ﻣﻌﺼ‪，‬ﺖ ﮐﺔ‬
‫ﻣﺮﺗﮑﺐ ﮐﻮ ﮐﺎﻓﺮ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺔ ﺯﻧﺎ‪،‬ﭼﻮﺭﯼ ‪،‬ﻗﺘﻞ‪،‬ﺷﺮﺍﺏ ﻧﻮﺷﯽ‪،‬ﺍﺟﻨﺒﯽ ﻋﻮﺭﺕ‬
‫ﮐﻮﺩګﮑ‪％‬ﻨﺎ ﺟﺒﮑﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﻣﺘﻔﻖ ﻫ‪ Ｓ‬ﮐﻪ ګﻪ ﻣﻌﺎﺻﯽ ګﻌﻨﯽ ﻧﺎﻓﺮﻣﺎﻧ‪，‬ﺎﺃ ﻫ‪Ｓ‬‬
‫ﺍﻟﺒﺘﻪ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﺣﮑﻢ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﮐﻮ ﻗﺎﻧﻮﻥ ‪،‬ﺩﺳﺘﻮﺭ ﺑﻨﺎﻧﺎ ﺍﺳﮑﺎ ﭘﺎﺑﻨﺪ ﻫﻮﻧﺎ ﺍﺱ‬
‫ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﺍﻭﺭ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﺍﺧﺘ‪＋‬ﻑ ‪Ｂ‬‬
‫ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﺎ ﺍﺳﺔ ﺍﺑﺘﺪﺍءﱢ ﺍﻥ ﮐﺔ )ﻣﺒﺘﺪﻋ‪，‬ﻦ(ﺗﻤﺎﻡ ﺩﻻﺋﻞ ﻣﻌﺼ‪，‬ﺖ ﻫﯽ‬
‫ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﭘ‪％‬ﺮ ګﻪ ﺛﺎﺑﺖ ﻫﻮﺗﺎ ‪ Ｂ‬ﮐﻪ ﻣﻌﺼ‪，‬ﺖ ﮐﺎ ﺍﺭﺗﮑﺎﺏ ﮐﻔﺮ ﻧﻬ‪ Ｓ‬ﻣﻠﺖ ﺳﺔ ﺧﺎﺭﺝ‬
‫ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺎ ګﻪ ﺍګﺴﺎ ﻏﻠﻂ ﻗﺎﻋﺪﻩ ‪，！،‬ﺆ‪＄‬ﯽ ﻣﻨﻄﻖ ‪ Ｂ‬ﺟﻮ ﺷﺮګﻌﺖ ﺳﺔ ﺍﺩٰ ﻭﺍﻗﻔ‪，‬ﺖ‬
‫ﺭﮐ‪％‬ﻨﺔ ﻭﺍﻟﺔ ﮐﯽ ﻋﻘﻞ ﻣ‪ Ｓ‬ﮐﺒ‪％‬ﯽ ﻧﻬ‪ Ｓ‬ﺳﻤﺎﺳﮑﺘﯽ ۔‬

‫ﺳﻮﺭۃ ﺍﻟﻤﺎﺋﺪﻩ ﮐﯽ ﺑﺤﺚ )‪ãΝèδ y7Í×‾≈s9'ρé'sù ª!$# tΑt“Ρr& !$yϑÎ/ Οä3øts† óΟ©9 tΒuρ‬‬ ‫ ‬

‫‪(∩⊆⊆∪ tβρãÏ≈s3ø9$#‬ګﻌﻨﯽ ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﻧﻪ ﮐﺮګﺄ ﺗﻮ ګﻬﯽ ﻟﻮﮒ‬

‫ﮐﺎﻓﺮ ﻫ‪Ｓ‬‬
‫ﺗﻮﺣ‪，‬ﺪ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﺍﷲ ﮐﺔ ﺁﮔﺔ ﺳﺮﺗﺴﻠ‪，‬ﻢ ﺧﻢ ﮐﺮﻟ‪，‬ﻨﺔ ‪،‬ﺍﺱ ﮐﯽ ﺍﻃﺎﻋﺖ ﮐﺮ_ ﺍﻭﺭ ﺍﺱ‬
‫ﮐﺔ ﺍﻭﺍﻣﺮ ﻭﻣﻨﺎﻫﯽ ﮐﻮ ﻗﺒﻮﻝ ﮐﺮﻧﺎ ‪ Ｂ‬ﻻﺍﻟٰﻪ ﺍﻻﺍﷲ ﮐﺎ ‪Ｌ‬ﯽ ګﻬﯽ ﺗﻘﺎﺿﺎ ‪ Ｂ‬ﮐﻮﺋﯽ ‪Ｌ‬ﯽ‬
‫ﻣﺴﻠﻤﺎﻥ ﺣﺎﻟﺖ ﺍﺳ‪＋‬ﻡ ﻣ‪ Ｓ‬ﺍﺱ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﻧﻬ‪ Ｓ‬ﮐﺮﺳﮑﺘﺎ ﺗﻮﺣ‪，‬ﺪ ﻋﺒﺎﺩﺕ ﺍﻭﺭ‬
‫ﺗﻮﺣ‪，‬ﺪ ﺍﻟﻮﻫ‪，‬ﺖ ﮐﺎ ﺗﻘﺎﺿﺎ ګﻬﯽ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺟﺲ _ ﭘ‪，‬ﺪﺍﮐ‪，‬ﺎ ﻭﻩ ﺣﮑﻢ ﮐﺮﺗﺎ ‪: Ｂ‬‬
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‫”&‪“ â÷ö∆F{$#uρ ß,ù=sƒø:$# ã&s! Ÿωr‬‬

‫ګﻌﻨﯽ ‪:‬ﺧﺒﺮﺩﺍﺭﻣﺨﻠﻮﻕ ﺍﻭﺭ ﺣﮑﻢ ﺍﺱ ﮐﺔ ﻫ‪ Ｓ‬۔‬

‫ﺍﻭﺭ ﺟﻮ ﺣﮑﻢ ﻣﺎﻧﻨﺎ ﺑﺎﻟﮑﻞ ﻫﯽ ﭼ‪％‬ﻮﺅ ﺩﺓ ﺑﺎﻟﮑﻞ ﺍﺱ ﻃﺮﺡ ‪ Ｂ‬ﺟﺲ ﻃﺮﺡ ګﻪ ﺍﻋﺘﻘﺎﺩ‬
‫ﭼ‪％‬ﻮﺅﺩﺓ ﮐﻪ ﻭﻩ ﻣﺨﻠﻮﻕ ‪ Ｂ‬ﺍﻭﺭ ﻗﺮﺁﻥ ﻣ‪ Ｓ‬ﺣﮑﻢ ﮐﻮ ﺍﷲ ﮐﯽ ﻃﺮﻑ ﻟﻮ！ﺎ_ ﮐﺔ ﺑﺔ ﺷﻤﺎﺭ‬
‫ﺩﻻﺋﻞ ﻫ‪ Ｓ‬ﺍﷲ ﺗﻌﺎﻟﯽٰ _ ﺳﻮﺭۃ ﺍﻻﻧﻌﺎﻡ ﻣ‪ Ｓ‬ﺗﻮﺣ‪，‬ﺪ ﻋﺒﺎﺩﺕ )ﺣﮑﻢ‬
‫‪،‬ﺩﻭﺳﺘﯽ‪،‬ﻋﺒﺎﺩﺍﺕ(ﮐﯽ ﺑﻨ‪，‬ﺎﺩګﺄ ﻣﻘﺮﺭ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﻓﺮﻣﺎﺗﺎ ‪: Ｂ‬‬

‫”&‪) $Vϑs3ym ÈötGö/r& «!$# uŽötósùr‬ﺍﻻﻧﻌﺎﻡ‪“(114:‬‬

‫ګﻌﻨﯽ‪:‬ﮐ‪，‬ﺎ ﻣ‪ Ｓ‬ﺍﷲ ﮐﺔ ﺳﻮﺍ ﮐﻮﺋﯽ ﺣﺎﮐﻢ ﺇ‪＄‬ﻮﻧﺈﻟﻮﺃ ۔‬

‫” ‪) $|‹Ï9uρ ä‹ÏƒªBr& «!$# uŽöxîr& ö≅è%‬ﺍﻻﻧﻌﺎﻡ‪“(14 :‬‬

‫ګﻌﻨﯽ ‪:‬ﮐﻬﻪ ﺩګﺠﺌﺔ ﮐ‪，‬ﺎ ﻣ‪ Ｓ‬ﺍﷲ ﮐﺔ ﺳﻮ ﺍ ﺩﻭﺳﺖ ﺑﻨﺎﻟﻮﺃ۔‬

‫”‪) $|/u‘ Èöö/r& «!$# uŽöxîr& ö≅è%‬ﺍﻻﻧﻌﺎﻡ‪“(164:‬‬

‫ګﻌﻨﯽ‪:‬ﮐﻬﻪ ﺩګﺠﺌﺔ ﮐ‪，‬ﺎ ﻣ‪ Ｓ‬ﺍﷲ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﮐﻮ ﺭﺏ ﻣﺎﻥ ﻟﻮﺃ۔‬

‫” ‪) ∩⊆⊆∪ tβρãÏ≈s3ø9$# ãΝèδ y7Í×‾≈s9'ρé'sù ª!$# tΑt“Ρr& !$yϑÎ/ Οä3øts† óΟ©9 tΒuρ‬ﺍﻟﻤﺎﺋﺪﻩ‪“(44:‬‬

‫ګﻌﻨﯽ ‪:‬ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺫﺭګﻌﺔ ﺣﮑﻢ ﻧﻪ ﮐﺮګﺄ ﺗﻮګﻬﯽ ﻟﻮﮒ ﻫﯽ ﮐﺎﻓﺮ ﻫ‪ Ｓ‬۔‬

‫” ‪) ∩⊆∈∪ tβθßϑÎ=≈©à9$# ãΝèδ y7Í×‾≈s9'ρé'sù ª!$# tΑt“Ρr& !$yϑÎ/ Νà6øts† óΟ©9 tΒuρ‬ﺍﻟﻤﺎﺋﺪﻩ‪“(45:‬‬

‫ګﻌﻨﯽ‪:‬ﺟﻮ ﻟﻮﮒ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﻮﺣﺎﮐﻢ ﻧﻪ ﺑﻨﺎﺋ‪ Ｓ‬ﺗﻮګﻪ ﻟﻮﮒ ﻫﯽ ﻇﺎ‪ Ｐ‬ﻫ‪ Ｓ‬۔‬

‫” ‪∩⊆∠∪ šχθà)Å¡≈xø9$# ãΝèδ y7Í×‾≈s9'ρé'sù ª!$# tΑt“Ρr& !$yϑÎ/ Νà6øts† óΟ©9 tΒuρ‬‬

‫)ﺍﻟﻤﺎﺋﺪﻩ‪“(47:‬‬
‫ګﻌﻨﯽ‪:‬ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﻓ‪，‬ﺼﻠﻪ ﻧﻪ ﮐﺮګﺄ ﺗﻮګﻬﯽ ﻟﻮﮒ ﻓﺎﺳﻖ ﻫ‪ Ｓ‬۔‬
 ‫‪70‬‬

‫‪βr& öΝèδö‘x‹÷n$#uρ öΝèδu!#uθ÷δr& ôìÎ7®Ks? Ÿωuρ ª!$# tΑt“Ρr& !$yϑÎ/ ΝæηuΖ÷t/ Νä3ôm$#‬‬ ‫”‪Èβr&uρ‬‬

‫‪βr& ª!$# ߉ƒÌãƒ $uΚ‾Ρr& öΝn=÷æ$$sù (#öθ©9uθs? βÎ*sù ( y7ø‹s9Î) ª!$# tΑt“Ρr& !$tΒ ÇÙ÷èt/ .tã š‚θãΖÏFøtƒ‬‬

‫‪) ∩⊆∪ tβθà)Å¡≈xs9 Ĩ$¨Ζ9$# zÏiΒ #ZŽÏWx. ¨βÎ)uρ 3 öΝÍκÍ5θçΡèŒ ÇÙ÷èt7Î/ Νåκz:ÅÁãƒ‬ﺍﻟﻤﺎﺋﺪﻩ‪“(49:‬‬

‫ګﻌﻨﯽ‪:‬ﺍﻥ ﮐﺔ ﺩﺭﻣ‪，‬ﺎﻥ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺫﺭګﻌﺔ ﻓ‪，‬ﺼﻠﻪ ﮐﺮ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺧﻮﺍﻫﺸﺎﺕ ﭘﺮ‬

‫ﻣﺖ ﭼﻞ ﺍﻥ ﺳﺔ ﺑﭻ ﮐﺮ ﺭﻩ ﮐﻪ ﻭﻩ ﺗﺠ‪％‬ﺔ ﺍﷲ ﮐﺔ ﺗ‪，‬ﺮﯼ ﻃﺮﻑ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﮐﭽ‪ ＃‬ﺣﺼﺔ‬
‫ﮐﺔ ﻣﺘﻌﻠﻖ ﻓﺘﻨﺔ ﻣ‪ Ｓ‬ﺇﺍﻝ ﺩګﺄ ﭘ‪％‬ﺮ ﺍﮔﺮ ﻭﻩ ﭘﻠ¦ ﺟﺎﺋ‪ Ｓ‬ﺗﻮګﻘ‪，‬ﻦ ﮐﺮﻟﺔ ﮐﻪ ﺩﺭﺣﻘ‪，‬ﻘﺖ ﺍﷲ‬
‫ﺍﻧﻬ‪ Ｓ‬ﺍﻥ ﮐﺔ ﮔﻨﺎﻫﻮﺃ ﮐﯽ ﺳﺰﺍ ﺩګﻨﺎ ﭼﺎﻫﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﻟﻮﮔﻮﺃ ﮐﯽ ﺍﮐﺜﺮګﺖ ﻓﺎﺳﻖ ‪Ｂ‬۔‬

‫”&‪∩∈⊃∪ tβθãΖÏ%θム5Θöθs)Ïj9 $Vϑõ3ãm «!$# zÏΒ ß|¡ômr& ôtΒuρ 4 tβθäóö7tƒ Ïπ¨ŠÎ=Îγ≈yfø9$# zΝõ3ßssùr‬‬

‫ﺍﻟﻤﺎﺋﺪﻩ‪“ 50 :‬‬

‫ګﻌﻨﯽ ‪:‬ﮐ‪，‬ﺎ ﻭﻩ ﺟﺎ‪，Ｉ‬ﺖ ﮐﺎ ﺣﮑﻢ ﺇ‪＄‬ﻮﻧﺈ ﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ګﻘ‪，‬ﻦ ﮐﺮ_ ﻭﺍﻟﻮﺃ ﮐﺔ ﻟﺌﺔ ﺍﷲ‬
‫ﺳﺔ ﺑﺆځ ﮐﺮ ﺣﮑﻢ ﻣ‪ Ｓ‬ﮐﻮﻥ ﺍﭼ‪％‬ﺎ ﻫﻮﺳﮑﺘﺎ ‪Ｂ‬؟‬

‫”&‪ÏΒ tΑÌ“Ρé& !$tΒuρ y7ø‹s9Î) tΑÌ“Ρé& !$yϑÎ/ (#θãΨtΒ#u öΝßγ‾Ρr& tβθßϑãã÷“tƒ šÏ%©!$# ’n<Î) ts? öΝs9r‬‬

‫‪߉ƒÌãƒuρ ϵÎ/ (#ρãàõ3tƒ βr& (#ÿρâ÷É∆é& ô‰s%uρ ÏNθäó≈©Ü9$# ’n<Î) (#þθßϑx.$y⇔tFtƒ βr& tβρ߉ƒÌãƒ y7Î=ö6s%‬‬

‫‪  ∩∉⊃∪ #Y‰‹Ïèt/ Kξ≈n=|Ê öΝßγ‾=ÅÒムβr& ß≈sÜø‹¤±9$#‬ﺍﻟﻨﺴﺎء‪“60:‬‬

‫ګﻌﻨﯽ ‪:‬ﮐ‪，‬ﺎ ﺗﻮ_ ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﻮ ﻧﻬ‪ Ｓ‬ﺩګﮑ‪％‬ﺎ ﺟﻮ ګﻪ ﮔﻤﺎﻥ ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺍګﻤﺎﻥ‬
‫ﻻﭼﮑﺔ ﻫ‪ Ｓ‬ﺍﺱ ﭘﺮ ﺟﻮ ﺗ‪，‬ﺮﯼ ﻃﺮﻑ ﻧﺎﺯﻝ ﮐ‪，‬ﺎﮔ‪，‬ﺎ ﺍﻭﺭ ﺗﺠ‪ ＃‬ﺳﺔ ﭘﻬﻠﺔ ﻧﺎﺯﻝ ﮐ‪，‬ﺎ ﮔ‪，‬ﺎ‬
‫ﭼﺎﻫﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻃﺎﻏﻮﺕ ﮐﺔ ﭘﺎﺱ ﻓ‪，‬ﺼﻠﻪ ﻟﺔ ﮐﺮ ﺟﺎﺋ‪ Ｓ‬ﺣﺎﻻﻧﮑﻪ ﺍﻧﻬ‪ Ｓ‬ﺣﮑﻢ ﺩګﺎﮔ‪，‬ﺎ ‪Ｂ‬‬
‫ﮐﻪ ﺍﺱ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﮐﻔﺮ ﮐﺮګﺄ ﺍﻭﺭ ﺷ‪，‬ﻄﺎﻥ ﺍﻧﻬ‪ Ｓ‬ﺩﻭﺭ ﮐﯽ ﮔﻤﺮﺍﻫﯽ ﻣ‪ Ｓ‬ﻻﭘ‪，％‬ﻨﮑﻨﺎ ﭼﺎﻫﺘﺎ‬
‫‪Ｂ‬۔‬
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‫”)‪uŽsYò2r& £Å3≈s9uρ ãΝÍh‹s)ø9$# ßÏe$!$# y7Ï9≡sŒ 4 çν$−ƒÎ) HωÎ) (#ÿρ߉ç7÷ès? āωr& ttΒr& 4 ¬! āωÎ) ãΝõ3ß⇔ø9$# ÈβÎ‬‬

‫‪ ∩⊆⊃∪ šχθßϑn=ôètƒ Ÿω Ĩ$¨Ζ9$#‬ګﻮﺳﻒ‪“ 40 :‬‬

‫ګﻌﻨﯽ ‪:‬ﺣﮑﻢ ﺻﺮﻑ ﺍﷲ ﻫﯽ ﮐﺎ ‪ Ｂ‬ﺍﺱ _ ﺣﮑﻢ ﺩګﺎ ﮐﻪ ﺗﻢ ﺻﺮﻑ ﺍﺱ ﮐﯽ ﻫﯽ ﻋﺒﺎﺩﺕ‬

‫ﮐﺮﻭ ګﻬﯽ ﺩﺭﺳﺖ ﺩګﻦ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﺍﮐﺜﺮ ﻟﻮﮒ ﻧﻬ‪ Ｓ‬ﺟﺎﻧﺘﺔ ۔‬

‫” &‪ ∩∈⊆∪ tÏΗs>≈yèø9$# >u‘ ª!$# x8u‘$t6s? 3 â÷ö∆F{$#uρ ß,ù=sƒø:$# ã&s! Ÿωr‬ﺍﻻﻋﺮﺍﻑ‪“54:‬‬

‫ګﻌﻨﯽ‪:‬ﺧﺒﺮﺩﺍﺭ ﺍﺱ ﮐﺔ ﻟﺌﺔ ‪ Ｂ‬ﻣﺨﻠﻮﻕ ﺍﻭﺭ ﺣﮑﻢ ﺑﺎﺑﺮﮐﺖ ‪ Ｂ‬ﺍﷲ ﺟﻬﺎﻧﻮﺃ ﮐﺎﺭﺏ۔‬

‫”‪þ’Îû (#ρ߉Ågs† Ÿω §ΝèO óΟßγoΨ÷t/ tyfx© $yϑŠÏù x8θßϑÅj3ysム4®Lym šχθãΨÏΒ÷σムŸω y7În/u‘uρ Ÿξsù‬‬

‫&‪ ∩∉∈∪ $VϑŠÎ=ó¡n@ (#θßϑÏk=|¡ç„uρ |MøŠŸÒs% $£ϑÏiΒ %[`tym öΝÎηÅ¡àΡr‬ﻧﺴﺎء‪“65:‬‬

‫ګﻌﻨﯽ‪:‬ﺁﭖ ﮐﺔ ﺭﺏ ﮐﯽ ﻗﺴﻢ ﻭﻩ ﻣﻮﻣﻦ ﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﺘﺔ ﺟﺐ ﺗﮏ ﺁﭖ ﮐﻮ ﺍﭘﻨﺔ ﺍﺧﺘ‪＋‬ﻑ‬

‫ﻣ‪ Ｓ‬ﺣﺎﮐﻢ ﻧﻪ ﻣﺎﻥ ﻟ‪ Ｓ‬ﭘ‪％‬ﺮ ﺍﭘﻨﺔ ﺩﻝ ﻣ‪ Ｓ‬ﺗﻨﮕﯽ ﻣﺤﺴﻮﺱ ﻧﻪ ﮐﺮګﺄ ﺍﻭﺭ ﭘﻮﺭﯼ ﻃﺮﺡ‬
‫ﻗﺒﻮﻝ ﮐﺮﻟ‪Ｓ‬۔‬

‫”‪zΝtƒötΒ š∅ö/$# yx‹Å¡yϑø9$#uρ «!$# Âχρߊ ÏiΒ $\/$t/ö‘r& öΝßγuΖ≈t6÷δâ‘uρ öΝèδu‘$t6ômr& (#ÿρä‹sƒªB$#‬‬

‫‪$£ϑtã …çµoΨ≈ysö7ß™ 4 uθèδ āωÎ) tµ≈s9Î) Hω ( #Y‰Ïm≡uρ $Yγ≈s9Î) (#ÿρ߉ç6÷èu‹Ï9 āωÎ) (#ÿρãÏΒé& !$tΒuρ‬‬

‫„‪∩⊂⊇∪ šχθà2̍ô±ç‬‬

‫ﺗﻮﺑ＆‪“31:‬‬
‫ګﻌﻨﯽ ‪:‬ﺍﻧﻬﻮﺃ _ ﺍﭘﻨﺔ ﻋﻠﻤﺎءﺍﻭﺭ ﺩﺭﻭګﺸﻮﺃ ﮐﻮ ﺍﷲ ﮐﺔ ﺳﻮﺍ ﺭﺏ ﺑﻨﺎﻟ‪，‬ﺎ ﺍﻭﺭ ﻣﺴ‪，‬ﺢ ﺍﺑﻦ‬
‫ﻣﺮګﻢ ﮐﻮ ‪Ｌ‬ﯽ ﺣﺎﻻﻧﮑﻪ ﺍﻧﻬ‪ Ｓ‬ﺣﮑﻢ ﺩګﺎﮔ‪，‬ﺎ ﮐﻪ ﺍګﮏ ﻫﯽ ﻣﻌﺒﻮﺩﮐﯽ ﻋﺒﺎﺩﺕ ﮐﺮګﺄ ﺍﺱ‬
‫ﮐﺔ ﺳﻮﺍ ﮐﻮﺋﯽ ﻣﻌﺒﻮﺩ ﻧﻬ‪ Ｓ‬ﻭﻩ ﺍﻥ ﮐﺔ ﺷﺮﮎ ﺳﺔ ﭘﺎﮎ ‪Ｂ‬۔‬
‫ګﻪ ﺗ‪，‬ﻦ ﻃﺮﺡ ﮐﯽ ﺑﻨ‪，‬ﺎﺩګﺄ ﻫﻮﺋ‪: Ｓ‬‬
‫ﺍﷲ ﮐﯽ ﺷﺮګﻌﺖ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎﻧﺎ۔‬ ‫ ‬
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‫ﺩﻭﺳﺘﯽ ﺻﺮﻑ ﺍﷲ ﮐﺔ ﻟﺌﺔ ۔‬ ‫

‬
‫ﻋﺒﺎﺩﺍﺕ ﺍﻭﺭ ﺷﻌﺎﺋﺮ ﺻﺮﻑ ﺍﷲ ﮐﺔ ﻟﺌﺔ)ﺟ‪，‬ﺴﺔ ﻧﻤﺎﺯ‪،‬ﺭﻭﺯﻩ ﻭﻏ‪，‬ﺮﻩ ﺷﻌﺎﺋﺮ(‬ ‫‬
‫ګﻬﯽ ﻭﻩ ﺗﻮﺣ‪，‬ﺪ ‪ Ｂ‬ﺟﺲ ﮐﺔ ﺩﻻﺋﻞ ﻗﺮﺁﻥ ﻣ‪ Ｓ‬ﺍﻭﻝ ﺗﺎ ﺁﺧﺮ ﭘ‪，％‬ﻠﺔ ﻫﻮﺋﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﮐﻮﺋﯽ‬
‫ګﻪ ﻧﻪ ﮐﻬﺔ ﮐﻪ ﺗﻢ ګﻪ ﺗﻘﺴ‪，‬ﻢ ﮐﻬﺎﺃ ﺳﺔ ﻟﺔ ﺁﺋﺔ ﺟﺒﮑﻪ ﺍﷲ _ ﺍﺱ ﮐﯽ ﮐﻮﺋﯽ ﺩﻟ‪，‬ﻞ ﻧﻬ‪Ｓ‬‬
‫ﺍﺗﺎﺭﯼ ‪ Ａ‬ﮐﻬ‪ Ｓ‬ﮔﺔ ﮐﻪ ﻣﻌﺎﻣﻠﻪ ﺻﺮﻑ ﺗﻘﺴ‪，‬ﻢ ﮐﺎﻧﻬ‪ Ｂ Ｓ‬ﺍﺣﺎﻃﺔ ﺍﻭﺭﺷﺎﻣﻞ ﮐﺮ_ ﮐﺎ ‪Ｂ‬‬
‫ﺍﻥ ﺗ‪，‬ﻨﻮﺃ ﻣﻌﺎ ﮐﺎ ﻋﻤﻮﻡ ﺍﻭﺭ ﺩﻻﻟﺖ ﺗﻮﺣ‪，‬ﺪ ﮐﺔ ﻣﻨﺎ‪ Ｑ‬ﻧﻬ‪ Ｂ Ｓ‬ﺍﻭﺭ ﻣﺴﻠّﻢ ﺍﻭﺭ ﺳﺎ‪Ｐ‬‬
‫ﻫ‪ Ｓ‬ﺍﻭﺭ ﺗﻤﺎﻡ ﻗﻮﺍﻋﺪ ﮐﺔ ﺑﻨ‪，‬ﺎﺩﯼ ﻗﺎﻋﺪﺓ ﺍﻭﺭ ﺍﺻﻞ ﺍﻻﺻﻮﻝ )ګﻌﻨﯽ ﺗﻮﺣ‪，‬ﺪ(ﮐﺔ ﺫﺭګﻌﺔ‬
‫ﻣﻘﺒﻮﻝ ﺍﻭﺭ ﻓ‪，‬ﺼﻞ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻗﻮﺍﻋﺪ ﻋﺎﻣﻪ ﺩﻭﻃﺮﺡ ﺛﺎﺑﺖ ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ‬
‫ﺷﺎﻃﺒﯽ‪ _‬ﻭﺿﺎﺣﺖ ﻓﺮﻣﺎﺋﯽ ‪:Ｂ‬‬
‫ﺟﺐ ﻧﺼﻮﺹ ﺩﺭﺝ ﺫګﻞ ﻃﺮګﻘﻮﺃ ﺳﺔ ﻭﺍﺭﺩ ﻫﻮﺃ ‪:‬‬ ‫‪‬‬

‫ﻣﻌﺮﻑ ﺑﺎﻟ‪＋‬ﻡ ﻫﻮ ﻣﺜ‪ ً＋‬ﻓﺮﻣﺎﻥ ﺑﺎﺭﯼ ﺗﻌﺎﻟﯽٰ ‪(#þθãèsÜø%$$sù èπs%Í‘$¡¡9$#uρ ä−Í‘$¡¡9$#uρ”:‬‬ ‫ ‬

‫&‪“ 3 «!$# zÏiΒ Wξ≈s3tΡ $t7|¡x. $yϑÎ/ L!#t“y_ $yϑßγtƒÏ‰÷ƒr‬ګﻌﻨﯽ ‪:‬ﭼﻮﺭ ﺍﻭﺭ ﭼﻮﺭ ﺩﻭﻧﻮﺃ ﮐﺔ ＠ﺗ‪＃‬‬

‫ﮐﺎټ ﺩﻭ ﺍﻥ ﮐﺔ ﮐﺌﺔ ﮐﯽ ﺳﺰﺍ ‪ Ｂ‬ﺍﷲ ﮐﯽ ﻃﺮﻑ ﺳﺔ ﻋﺒﺮﺕ ‪Ｂ‬۔‬

‫ﻣﻌﺮﻑ ﺑﺎﻻﺿﺎﻓﻪ ﻫﻮ ﺟ‪，‬ﺴﺔ ﻓﺮﻣﺎګﺎ‪“ È÷u‹sVΡW{$# Åeáym ã≅÷VÏΒ Ìx.©%#Ï9 ”:‬ګﻌﻨﯽ‪:‬ﺍګﮏ‬ ‫

‬

‫ﻣﺮﺩ ﮐﺔ ﻟﺌﺔ ﺩﻭ ﻋﻮﺭﺗﻮﺃ ﮐﺔ ﺣﺼﺔ ﮐﺔ ﺑﺮﺍﺑﺮ ‪Ｂ‬۔‬

‫ﺷﺮﻁ ﮐﺔ ﺍﻟﻔﺎﻅ ﻫﻮﺃﺠ‪，‬ﺴﺔ ﻓﺮﻣﺎګﺎ‪( çµôϑÝÁuŠù=sù töꤶ9$# ãΝä3ΨÏΒ y‰Íκy− yϑsù ”:‬‬ ‫‬

‫“ګﻌﻨﯽ‪:‬ﺗﻢ ﺳﺔ ﺟﻮ ﺍﺱ ﻣﻬ‪，‬ﻨﺔ ﻣ‪ Ｓ‬ﺣﺎﺿﺮ ﻫﻮﻭﻩ ﺍﺱ ﮐﺎﺭﻭﺯﻩ ﺭﮐ‪％‬ﺔ۔‬

‫‪tβρâ‘x‹tƒuρ öΝä3ΖÏΒ tβöθ©ùuθtFãƒ‬‬ ‫ﺍﺳﻤﺎءﻣﻮﺻﻮﻟﻪ ﺁﺋ‪ Ｓ‬ﺟ‪，‬ﺴﺔ ﻓﺮﻣﺎګﺎ‪tÏ%©!$#uρ”:‬‬ ‫‬

‫&‪“ ( #ZŽô³tãuρ 9åκô−r& sπyèt/ö‘r& £ÎγÅ¡àΡr'Î/ zóÁ−/uŽtItƒ %[`≡uρø—r‬ګﻌﻨﯽ ‪:‬ﺗﻢ ﺳﺔ ﺟﻮ ﻣﺮﺩ ﻓﻮﺕ‬

‫ﮐﺮﺩګﺌﺔ ﺟﺎﺋ‪ Ｓ‬ﺍﻭﺭ ﺑ‪，‬ﻮګﺎﺃ ﭼ‪％‬ﻮﺅګﺄ ﻭﻩ ﭼﺎﺭ ﻣﺎﻩ ﺩﺱ ﺩﻥ ﺍﭘﻨﺔ ﻧﻔﺴﻮﺃ ﮐﻮ ﺭﻭﮐﺔ ﺭﻫ‪Ｓ‬۔‬
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‫„‪ÏiΒ ×Πöθs% öy‚ó¡o‬‬ ‫ﻧﻔﯽ ﮐﺔ ﺳ‪，‬ﺎﻕ ﻣ‪ Ｓ‬ﻧﮑﺮﻩ ﺁﺋﺔ ﺟ‪，‬ﺴﺔ ﻓﺮﻣﺎګﺎ‪ω”:‬‬ ‫ ‬

‫‪“BΘöθs%‬ګﻌﻨﯽ‪:‬ﮐﻮﺋﯽ ﻗﻮﻡ ﮐﺴﯽ ﻗﻮﻡ ﮐﺎ ﻣﺬﺍﻕ ﻧﻪ ﺑﻨﺎﺋﺔ۔‬

‫ﺷﺮﻁ ﮐﺔ ﺳ‪，‬ﺎﻕ ﻣ‪ Ｓ‬ﻧﮑﺮﻩ ﺁﺋﺔ ﺟ‪，‬ﺴﺔ ﻓﺮﻣﺎګﺎ‪βÎ) (#þθãΖtΒ#u tÏ%©!$# $pκš‰r'‾≈tƒ”:‬‬ ‫‬

‫`‪“ (#þθãΨ¨t6tGsù :*t6t⊥Î/ 7,Å™$sù óΟä.u!%y‬ګﻌﻨﯽ ‪:‬ﺍﮔﺮ ﺗﻤﻬﺎﺭﺓ ﭘﺎﺱ ﮐﻮﺋﯽ ﻓﺎﺳﻖ ﺧﺒﺮﻻﺋﺔ ﺗﻮ‬

‫ﺗﺤﻘ‪，‬ﻖ ﮐﺮﻟﻮ۔‬

‫ﺟﺲ ﺳﺔ ﭘﻬﻠﺔ ﻟﻔﻆ ﮐُﻞّ ﺁﺋﺔ ﺟ‪，‬ﺴﺔ ﻓﺮﻣﺎګﺎ‪îπoΨ‹Ïδu‘ ôMt6|¡x. $yϑÎ/ ¤§øtΡ ‘≅ä.”:‬‬ ‫‬

‫∪∇⊂∩“ګﻌﻨﯽ ‪Ｃ:‬ﺷﺨﺺ ﺍﭘﻨﺔ ﮐﺌﺔ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺑﻨﺪ‪＄‬ﺎ ‪ Ｂ‬۔ګﺎ ﺭﺳﻮﻝ ﺍﷲ‪ _‬ﻓﺮﻣﺎګﺎ‪:‬ﮐﻞ‬

‫ﺍﻟﻤﺴﻠﻢ ﻋﻠﯽ ﺍﻟﻤﺴﻠﻢ ﺣﺮﺍﻡ ګﻌﻨﯽ ‪Ｃ‬ﻣﺴﻠﻤﺎﻥ ‪Ｃ‬ﻣﺴﻠﻤﺎﻥ ﭘﺮ ﺣﺮﺍﻡ ‪ Ｂ‬۔ﺍګﺴﺔ ﻫﯽ ﺩګﮕﺮ‬
‫ﻣﺜﺎﻟ‪ Ｓ‬ﺟﺲ ﻣ‪ Ｓ‬ﻣﺬﮐﻮﺭﻩ ﺻ‪，‬ﻐﺔ ﺍﺳﯽ ﻃﺮﺡ ﺁﺋ‪Ｓ‬۔‬
‫ﺑﻘﻮﻝ ﺟﻤﻬﻮﺭ ﻋﻤﻮﻡ ﮐﺔ ﮐﭽ‪ ＃‬ﻣﻌﺘﺒﺮ ﺻ‪，‬ﻐﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺁﭖ ﻟﻔﻆ ﻣﻌ‪，‬ﻦ ﺳﺔ ﻋﺎﻡ ﻣﻌﻨﯽ ﻣﺮﺍﺩ‬
‫ﻟﺔ ﺳﮑﺘﺔ ﻫ‪ Ｓ‬ﻣﺮﺟﺌﻪ ﺍﻭﺭ ﺍﮐﺜﺮ ﺍﺷﺎﻋﺮﻩ ﺍﺱ ﮐﺔ ﺧ‪＋‬ﻑ ﻫ‪ Ｓ‬ﻭﻩ ﻋﻤﻮﻡ ﮐﺔ ﺻ‪，‬ﻐﺔ ﻧﻬ‪Ｓ‬‬
‫ﻗﺮﺍﺋﻦ ﻣﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻟﻐﺖ ﻭﺷﺮﻉ ﮐﺔ ﺫﺭګﻌﺔ ﺍﻥ ﮐﺔ ﺧ‪＋‬ﻑ ﺣﺠﺖ ﻗﺎﺋﻢ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ‬

‫ﺁﭖ‪ _‬ﻋﻤﺮﻭ ﺑﻦ ﻋﺎﺹ ﮐﻮ ﺗ‪，‬ﻤﻢ ﮐﺔ ﻣﻮﺿﻮﻉ ﭘﺮ ﻓﺮﻣﺎګﺎ‪4 öΝä3|¡àΡr& (#þθè=çFø)s? Ÿωuρ 4 ”:‬‬

‫“ګﻌﻨﯽ ﺍﭘﻨﯽ ﺟﺎﻧ‪ Ｓ‬ﻗﺘﻞ ﻧﻪ ﮐﺮﻭ)ګﻌﻨﯽ ﺟﺐ ﺟﺎﻥ ﮐﺎ ﺧﻮﻑ ﻫﻮ ﺗﻮﺗ‪，‬ﻤﻢ ﮐﺮﻟﻮ(۔‬

‫ﻣﻌﻨﯽ ﮐﺔ ﻣﺨﺘﻠﻒ ﺍﺳﺘﻌﻤﺎﻻﺕ ﮐﻮ ﺗ‪＋‬ﺵ ﮐﺮﻧﺎ ګﻬﺎﺃ ﺗﮏ ﮐﻪ ﺍګﮏ ﺍګﺴﺎﮐﻠﯽ ﻋﺎﻡ ﻣﻌﻨﯽ‬
‫ﺣﺎﺻﻞ ﻫﻮﺟﺎﺋﺔ ﺟﻮ ﻋﻤﻮﻡ ﻣ‪ Ｓ‬ﮐﺌﯽ ﺻ‪，‬ﻐﻮﺃ ﮐﺔ ﻗﺎﺋﻢ ﻣﻘﺎﻡ ﻫﻮﺩﺭﺳﺖ ﻭﻫﯽ ‪ Ｂ‬ﺟﺲ‬
‫ﮐﯽ ﻭﺿﺎﺣﺖ ﺷﺎﻃﺒﯽ _ ﮐﯽ ‪ Ｂ‬ﮐﻪ ﻋﻤﻮﻡ ﮐﺔ ﺍﺛﺒﺎﺕ ﮐﺎ ګﻪ ﻃﺮګﻘﻪ ﻣﺨﺘﻠﻒ ﺻ‪，‬ﻐﻪ ﻭﺍﺭﺩﻩ‬
‫ﺳﺔ ﺍګﮏ ﻣﻌﻨﯽ ﺣﺎﺻﻞ ﮐﺮ_ ﮐﯽ ﺑﻨﺴﺒﺖ ﺑﻬﺘﺮ ‪ Ｂ‬ﺟﺒﮑﻪ ﮐﻮﺗﺎﻩ ﻧﻈﺮ ﺍګﺴﺎ ﻧﻬ‪Ｓ‬‬
‫ﺳﻤﺠ‪％‬ﺘﯽ ﮐ‪，‬ﻮﻧﮑﻪ ﺑﻬﺖ ﺳﺔ ﻣﻘﺎﻣﺎﺕ ﺍﻭﺭ ﻣﮑﺮﺭ ﺟﺰﺋ‪，‬ﺎﺕ ﺳﺔ ﺍګﮏ ﻣﻌﻨﯽ ﺣﺎﺻﻞ ﮐﺮﻧﺎ‬
‫ﺍﺱ ﻣﻌﻨﯽ ﮐﺔ ﮐﺴﯽ ﺍګﮏ ﺻ‪，‬ﻐﺔ ﻣ‪ Ｓ‬ګﺎ ﺟﺰﺋﯽ ﻣ‪ Ｓ‬ﻭﺍﺭﺩ ﻫﻮ_ ﮐﯽ ﺑﻨﺴﺒﺖ ﺯګﺎﺩﻩ‬
‫ﻗﻮﯼ ‪ Ｂ‬ﺍﺳﯽ ﻃﺮﺡ ﺍﺟﻤﺎﻉ ﺍﻭﺭ ﺗﻮﺍﺗﺮ ﻫﻮﺗﺎ ‪ Ｂ‬ﺍﺳﯽ ﻟﺌﺔ ﻋﻠﻤﺎءﺍﺳﺔ ﺗﻮﺍﺗﺮ ﻣﻌﻨﯽ ﮐﻬﺘﺔ‬
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‫ﻫ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﻣﻌﻨﯽ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺍﻥ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﭘﺮ ﻣﺨﻔﯽ ‪ Ｂ‬ﺟﻮ ﺷﺮګﻌﺖ ﮐﻮﻣﺨﺘﻠﻒ‬

‫ﻏ‪，‬ﺮ ﻣﺮﺑﻮﻁ ﺟﺰﺋ‪，‬ﺎﺕ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ګﻪ ﺍګﮏ ﮐﺔ ﺑﻌﺪ ﺍګﮏ ﺩﻟ‪，‬ﻞ ﭘﺮ ﭼﺆ‪＄‬ﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ‬
‫ﺍﺩﻟﻪ ﺟﺲ ﮐﻮ ﻏﻠﻂ ﻗﺮﺍﺭﺩګﺄ ﺍﺳﺔ ﺻﺤ‪，‬ﺢ ﺳﻤﺠ‪ ＃‬ﻟ‪，‬ﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺩﻟﻪ ﮐﺔ ﺗﻮﺍﺗﺮ ﻣ‪ Ｓ‬ﺟﻮ‬
‫ﺍګﮏ ﻣﻌﻨﯽ ﻗﻮﯼ ‪ Ｂ‬ﺍﺱ ﮐﯽ ﻃﺮﻑ ﻧﻈﺮ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ‬
‫ﮐﺮ_ ﮐﺔ ﻣﺴﺌﻠﺔ ﻣ‪Ｌ Ｓ‬ﯽ ګﻬﯽ ﻃﺮﺯ ﻋﻤﻞ ﺩﻟ‪，‬ﻞ ‪ Ｂ‬ﺍګﺴﯽ ﺁګﺎﺕ ﻣﺘﻮﺍﺗﺮ ﻫ‪ Ｓ‬ﺟﻦ ﻣ‪Ｓ‬‬
‫ګﻪ ‪ Ｂ‬ﮐﻪ ﺣﮑﻢ ﺻﺮﻑ ﺍﮐ‪，‬ﻠﺔ ﺍﷲ ﮐﺎ ‪، Ｂ‬ﺩﻭﺳﺘﯽ ﺻﺮﻑ ﺍﮐ‪，‬ﻠﺔ ﺍﷲ ﮐﺔ ﻟﺌﺔ ‪، Ｂ‬ﻋﺒﺎﺩﺍﺕ‬
‫ﺻﺮﻑ ﺍﮐ‪，‬ﻠﺔ ﺍﷲ ﮐﯽ ﻫ‪ Ｓ‬۔ګﻬﯽ ﻃﺮﺯﺍﻥ ﺍﻣﻮﺭ ﮐﻮ ﺍﺻﻞ ﺍﻻﺻﻮﻝ ﺑﻨﺎﮐﺮ ﺗﻮﺍﺗﺮ ﻣﻌﻨﻮﯼ‬
‫ﮐﺔ ﺭﺗﺒﺔ ﭘﺮ ﻓﺎﺋﺰ ﮐﺮﺩګﺘﺎ ‪ Ｂ‬ﺧﻮﺍﻩ ﮐﻮﺋﯽ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻭﺭ ﻟﻐﻮﯼ ﺍﺧﺘ‪＋‬ﻓﺎﺕ ﮐﯽ ﺑﻨﺎءﭘﺮ‬
‫ﺍﺱ ﻣﻌﻨﯽ ﻋﺎﻡ ﮐﻮ ﻣﺤﺎﻝ ﺑﻨﺎ_ ﮐﯽ ﮐﺘﻨﯽ ﻫﯽ ﮐﻮﺷﺶ ﮐﺮﻟﺔ ۔‬
‫ﺍﺏ ‪ Ａ‬ﭼﻨﺪ ﻧﻘﺎﻁ ﺑ‪，‬ﺎﻥ ﮐﺮګﺄ ﮔﺔ ﮐﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﺳﻮﺭﻩ ﻣﺎﺋﺪﻩ ﮐﯽ ﺁګﺖ ﮐﺲ‬
‫ﻃﺮﺡ ﻟ‪，‬ﺘﺔ ﻫ‪:Ｓ‬‬
‫ﻋﻤﻮﻡ ﺍﭘﻨﺔ ﻟﻔﻆ ﭘﺮ ﺑﺎ‪ Ｒ‬ﺭﻫﺘﺎ ‪ Ｂ‬ﺍﮔﺮﭼﻪ ﻣﻘﺮﺭ ﺁﺋﺔ ﺍﻭﺭ ﻣﺘﻌ‪，‬ﻦ ﻫﻮﺟﺎﺋﺔ ۔ﺷﺎﻃﺒﯽ‬ ‫ ‬
‫‪‬ﻓﺮﻣﺎﺗﺔ ﻫ‪:Ｓ‬ﺩﻭﺳﺮﺍ ﺍﺻﻮﻝ ﻋﻠﻤ‪，‬ﻪ ﻣ‪ Ｓ‬ﺛﺎﺑﺖ ‪ Ｂ‬ﮐﻪ ﮐﻮﺋﯽ ‪Ｌ‬ﯽ ﻗﺎﻋﺪﻩ ﮐﻠ‪，‬ﻪ ګﺎ ﺩﻟ‪，‬ﻞ‬
‫ﺷﺮﻋﯽ ﮐﻠﯽ ﺍﮔﺮ ﮐﺌﯽ ﻣﻘﺎﻣﺎﺕ ﭘﺮ ﻣﮑﺮﺭ ﺁﺋﺔ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺍﺻﻮﻟﯽ ګﺎ ﻓﺮﻭﻉ ﻣﻌﺎ ﭘﺮ‬
‫ﺷﻮﺍ‪ Ｆ‬ﻫﻮﺃ ﺍﻭﺭ ﮐﻮﺋﯽ ﻗ‪，‬ﺪ ګﺎ ﺗﺨﺼ‪，‬ﺺ ﺍﺱ ﮐﺔ ﺗﮑﺮﺍﺭ ﺍﻭﺭ ﺗﻌ‪，‬ﻦ ﮐﺔ ﺍﻋﺎﺩﺓ ﮐﺔ‬
‫ﺑﺎﻭﺟﻮﺩ ﺍﺱ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻣﻠﯽ ﻧﻪ ﻫﻮ ﺗﻮګﻪ ﺍﺱ ﮐﺔ ﻟﻔﻆ ﮐﺔ ﻣﻘﺘﻀﯽ ﻋﻤﻮﻡ ﭘﺮ ﺩﻟ‪，‬ﻞ ‪Ｂ‬‬
‫ﺟ‪，‬ﺴﺎ ﮐﻪ ﻓﺮﻣﺎګﺎ‪:‬‬

‫”‪“ 2”t÷zé& u‘ø—Íρ ×οu‘Η#uρ â‘Ì“s? Ÿωuρ‬‬

‫ګﻌﻨﯽ ﮐﻮﺋﯽ ﮐﺴﯽ ﮐﺎﺑﻮﺟ‪ ＃‬ﻧﻬ‪ Ｓ‬ﺍ！‪％‬ﺎ_ ﮐﺎ ۔‬

‫ﻧ‪，‬ﺰ‬

‫”‪“ ∩⊂∪ 4tëy™ $tΒ āωÎ) Ç≈|¡ΣM∼Ï9 }§øŠ©9 βr&uρ‬‬

‫ګﻌﻨﯽ‪:‬ﺍﻧﺴﺎﻥ ﮐﺔ ﻟﺌﺔ ﻭﻫﯽ ‪ Ｂ‬ﺟﺲ ﮐﯽ ﻭﻩ ﮐﻮﺷﺶ ﮐﺮﺓ۔ﻭﻏ‪，‬ﺮﻩ ﺍﻣﺜﻠﻪ ۔)ﺍﻻﻋﺘﺼﺎﻡ(‬

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‫”ﻣَﻦ “)ﮐﻮﻥ ‪،‬ﺟﻮ(ﺳ‪，‬ﺎﻕ ﻧﻔﯽ ﻣ‪ Ｓ‬ﻋﻤﻮﻡ ﮐﺎ ﻓﺎﺋﺪﻩ ﺩګﺘﺎ ‪، Ｂ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﺱ ﺁګﺖ‬ ‫

‬
‫ﻣ‪:Ｂ Ｓ‬‬

‫”‪“ ª!$# tΑt“Ρr& !$yϑÎ/ Νà6øts† óΟ©9 tΒuρ‬‬

‫ګﻌﻨﯽ‪:‬ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﻧﻪ ﮐﺮګﺄ ۔‬

‫ګﻬﺎﺃ ”ﻣَﻦ“ﻣﻄﻠﻖ ﻋﻤﻮﻡ ﮐﺎ ﻓﺎﺋﺪﻩ ﺩﺓ ﺭ＠ ‪ Ｂ‬ﺍﻭﺭ ﺍﺱ ﺳﺔ ﮐﻮﺋﯽ ﻣﺴﺘﺜﻨﯽٰ ‪Ｌ‬ﯽ ﻧﻬ‪Ｂ Ｓ‬‬
‫ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﺳﺘﺜﻨﺎءﺳﻮﺭۃ ﺍﻟﺒﻘﺮﻩ ﮐﯽ ﺍﺱ ﺁګﺖ ﻣ‪，‬ﺃﻤﻮﺟﻮﺩ ‪ Ｂ‬ﻓﺮﻣﺎګﺎ‪:‬‬

‫”‪“ Íνωu‹Î/ Oπsùöäî t∃uŽtIøî$# ÇtΒ ωÎ) …….Íh_ÏΒ }§øŠn=sù çµ÷ΨÏΒ z>ΎŸ° yϑsù‬‬

‫ګﻌﻨﯽ ‪:‬ﺟﺲ _ ﺍﺳﺔ ﭘﯽ ﻟ‪，‬ﺎ ﻭﻩ ﻣﺠ‪ ＃‬ﺳﺔ ﻧﻬ‪ Ｓ‬ﺳﻮﺍﺋﺔ ﺍﺱ ﮐﺔ ﺟﻮ ﺍﭘﻨﺔ ＠ﺗ‪ ＃‬ﺳﺔ ﭼﻠﻮ‬
‫‪Ｌ‬ﺮ ﻟﺔ ۔‬
‫ګﻌﻨﯽ ﺟﻮ ﺳ‪，‬ﺮ ﻫﻮﮐﺮ ﭘ‪，‬ﺌﺔ ﮔﺎ ﻭﻩ ﻣﻮﺳﯽٰ ﮐﺎ ﺳﺎﺗ‪％‬ﯽ ﻧﻬ‪ Ｓ‬ﭘ‪％‬ﺮ ﺍﺱ ﺳﺔ ﺍﺱ ﺷﺨﺺ ﮐﻮ‬
‫ﻣﺴﺘﺜﻨﯽٰ ﮐﺮﺩګﺎ ﺟﻮ ﭼﻠﻮ ‪Ｌ‬ﺮ ﻟﺔ ﻟﺔ ﺟ‪，‬ﺴﺎ ﮐﻪ ﻟﻐﻮﯼ ﺷﻮﺍ‪ Ｆ‬ﺳﺔ ﺛﺎﺑﺖ ‪ Ｂ‬ﻣﻘﺼﺪ ګﻪ ‪Ｂ‬‬
‫ﮐﻪ ﻗﺮﺁﻥ ﻣ‪ Ｓ‬ﺁګﺖ ﻣﺎﺋﺪﻩ ﺍﺳﺘﺜﻨﺎءﻧﻪ ﻣﺘﺼ‪ ً＋‬ﺛﺎﺑﺖ ‪ Ｂ‬ﻧﻪ ﻣﻨﻔﺼ‪ ً＋‬ﺑﻠﮑﻪ ﻣﻘﺮﺭ ﺍﻭﺭ ﻣﺘﻌ‪，‬ﻦ‬
‫ﻋﻤﻮﻣﺎﺕ ﺳﺔ ﺍﺱ ﮐﺔ ﺑﺮﻋﮑﺲ ﺛﺎﺑﺖ ‪ Ｂ‬۔‬
‫ﻗﺮﺁﻥ ﻣ‪ Ｓ‬ﻟﻔﻆ ”ګﺤﮑﻢ“)ﺣﮑﻢ )ﻧﻪ(ﮐﺮﺓ(ﺍﺱ ﮐﺎ ﻣﺼﺪﺭ ”ﺣﮑﻢ“‪ Ｂ‬ﺍﻭﺭ ﻋﻠﻢ ﺍﺻﻮﻝ‬ ‫‬
‫ﻣ‪ Ｓ‬ﺣﮑﻢ ﮐﻬﺘﺔ ﻫ‪”: Ｓ‬ﺷﺎﺭﻉ ﮐﺎ ﺧﻄﺎﺏ ﺗﻤﺎﻡ ﻣﮑﻠﻔ‪，‬ﻦ ﺳﺔ ﺍﻗﺘﻀﺎء‪،‬ﺗﺨ‪，，‬ﺮ‪،‬ﻭﺿﻊ ﮐﺔ‬
‫ﺳﺎﺗ‪“＃‬ګﺎ ﺩﻭﺳﺮﯼ ﺗﻌﺮګﻒ ﮐﺔ ﻣﻄﺎﺑﻖ ‪”:‬ﺷﺎﺭﻉ ﮐﺎ ﺧﻄﺎﺏ ﺗﻤﺎﻡ ﻣﮑﻠﻔ‪，‬ﻦ ﮐﺔ ﻟﺌﺔ ﺍﺣﮑﺎﻡ‬
‫ﺷﺮﻋ‪，‬ﻪ ‪،‬ﺗﮑﻠ‪，‬ﻔ‪，‬ﻪ ‪،‬ﻭﺿﻌ‪，‬ﻪ ﮐﺔ ﻣﺠﻤﻮﻋﺔ ﮐﺔ ﺳﺎﺗ‪“ ＃‬۔‬
‫ﻫ‪Ｓ‬‬ ‫ﭘﺎﻧﭻ‬ ‫ﺗﮑﻠ‪，‬ﻔﯽ‬ ‫ﺍﺣﮑﺎﻡ‬ ‫ﮐﻪ‬ ‫‪Ｂ‬‬ ‫ﻣﻌﺮﻭﻑ‬ ‫ﺑﺎﺕ‬ ‫ګﻪ‬ ‫ﺍﻭﺭ‬
‫ﻫ‪:Ｓ‬ﺳﺐ‬ ‫ﭘﺎﻧﭻ‬ ‫‪Ｌ‬ﯽ‬ ‫ﻭﺿﻌﯽ‬ ‫‪:‬ﻭﺍﺟﺐ‪،‬ﻣﻨﺪﻭﺏ‪،‬ﻣﺒﺎﺡ‪،‬ﻣﮑﺮﻭﻩ‪،‬ﺣﺮﺍﻡ۔ﺍﺣﮑﺎﻡ‬
‫‪،‬ﺷﺮﻁ‪،‬ﻣﺎﻧﻊ‪،‬ﺭﺧﺼﺖ‪،‬ﻋﺰګﻤﺖ ﻭﺻﺤﺖ ﻭﺑﻄ‪＋‬ﻥ۔ﺍﻥ ﮐﯽ ﺗﻔﺼ‪，‬ﻠﯽ ﺷﺮﺡ ﻋﻠﻢ ﺍﺻﻮﻝ ﻣ‪Ｓ‬‬
‫ﺩګﮑ‪％‬ﯽ ﺟﺎﺋﺔ ۔ګﻬﺎﺃ ﻣﺤﻞ ﺍﺳﺘﺸﻬﺎﺩ ﮐﺔ ﻣﻌﻨﯽ ﻣ‪ Ｓ‬ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﻭﻩ ﻣﮑﻤﻞ ﻗﺎﻧﻮ ﻭﺿﻊ‬
‫‪ Ｂ‬ﺟﻮ ﺍﺣﮑﺎﻡ ﺷﺮﻋ‪，‬ﻪ ﮐﺔ ﻣﻔﻬﻮﻡ ﮐﻮ ﺍﭘﻨﯽ ﺩﻭﻧﻮﺃ ﺷﻘﻮﺃ )ﻓﺼﻞ‪،‬ﺗﻨﻔ‪，‬ﺬ(ﮐﺔ ﺫﺭګﻌﺔ ﭘﺲ‬
‫ﭘﺮﺩﻩ ﻻﭘ‪，％‬ﻨﮑﺘﯽ ‪ Ｂ‬ﺍﷲ ﺗﻌﺎﻟﯽٰ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﺔ ﻣﺨﺎﻟﻒ ‪ Ｂ‬ﺍﻭﺭ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ‬
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‫ﮐ‪，‬ﻮﻧﮑﻪ ګﻪ ﺑﺎﻟﮑﻞ ﺍﺳﯽ ﻃﺮﺡ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ‪ Ｂ‬ﺟﺲ ﻃﺮﺡ ﺷﺮګﻌﺖ ﺍﻟٰﻬﯽ ﺍﮔﺮﭼﻪ ﺑﺸﺮ‬
‫ﺍﺳﺔ ﻣﺤﺾ ﻗﻮﺍﻧ‪，‬ﻦ ﻫﯽ ﺳﻤﺠ‪％‬ﺘﺎ ‪ Ｂ‬ﻣﺜ‪ ً＋‬ﻣﺼﺮﯼ ﺳﻮﻝ ﻗﺎﻧﻮﻥ ﮐﯽ ﺩﻓﻌﻪ )‪(174‬ﻣ‪Ｓ‬‬
‫‪”:Ｂ‬ﺍﮔﺮ ﺧﺎﻭﻧﺪ ﺍﭘﻨﺔ ﮔ‪％‬ﺮ ﻣ‪ Ｓ‬ﺑ‪，‬ﻮﯼ ﮐﻮ ﺯﻧﺎ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﭘﺎﺋﺔ ﺗﻮ ﺍﺱ ﮐﺔ ﺧ‪＋‬ﻑ ﺯﻧﺎ‬
‫ﮐﺎﺩﻋﻮﯼ ﮐﺮﺳﮑﺘﺎ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﺍﮔﺮ ګﻪ ﺛﺎﺑﺖ ﻫﻮﺟﺎﺋﺔ ﮐﻪ ﻭﻩ ﺧﻮﺩ ﺍﺱ ﺳﺔ ﻗﺒﻞ ﺍﺳﯽ ﮔ‪％‬ﺮ‬
‫ﻣ‪ Ｓ‬ﺟﺮﻡ ﺯﻧﺎﮐﺮﭼﮑﺎ ‪ Ｂ‬ﺗﻮ ﺑ‪，‬ﻮﯼ ﮐﺔ ﺧ‪＋‬ﻑ ﺍﺱ ﮐﺎ ﺩﻋﻮﯼ ﺳﻤﺎﻋﺖ ﮐﺔ ﻗﺎﺑﻞ ﻧﻬ‪Ｓ‬‬
‫ﺭ‪ Ｂ‬ﮔﺎ“۔ﺍﺱ ﻗﺎﻧﻮﻥ _ ﺷﻮ‪Ｃ‬ﮐﺔ ﺯﻧﺎ ﮐﻮ ﺩﻋﻮﯼ ﮐﺔ ﻟﺌﺔ ﻣﺎﻧﻊ ﻗﺮﺍﺭ ﺩﺓ ﺩګﺎﺟﺒﮑﻪ ﺍﷲ‬
‫ﺗﻌﺎﻟﯽٰ _ ﺍګﺴﺔ ﻣﻮﺍﻧﻊ ﮐﺎ ﺍﻋﺘﺒﺎﺭ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎ ﺍګﺴﺔ ﺷﺮﺍﺏ ﮐﯽ ﺧﺮګﺪ ﻭﻓﺮﻭﺧﺖ ﺍﻭﺭ‬
‫ﺷﺮﺍﺏ ﻧﻮﺷﯽ ﺟﺴﺔ ﺍﷲ _ ﺣﺮﺍﻡ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻥ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ _ ﭼﻨﺪ ﺷﺮﻭﻁ ﮐﺔ ﺳﺎﺗ‪＃‬‬
‫ﺍﺳﺔ ﺟﺎﺋﺰ ﻗﺮﺍﺭﺩﺓ ﺩګﺎﺟﺒﮑﻪ ﺍﻥ ﺷﺮﻭﻁ ﮐﯽ ﺍﷲ _ ﮐﻮﺋﯽ ﺩﻟ‪，‬ﻞ ﻧﻬ‪ Ｓ‬ﺍﺗﺎﺭﯼ ﺟ‪，‬ﺴﺔ ګﻪ‬
‫ﺷﺮﻁ ﮐﻪ ﺧﺮګﺪﺍﺭ ﺩﻭ ﺑﺮﺱ ﺳﺔ ﺯګﺎﺩﻩ ﻫﻮګﻪ ﻗﻮﺍﻧ‪，‬ﻦ ﺑﺼﺮﺍﺣﺖ ﺍﺱ ﮐﯽ ﺧﺮګﺪ ﻭﻓﺮﻭﺧﺖ‬
‫ﺍﻭﺭ ﻟ‪，‬ﻦ ﺩګﻦ ﮐﻮ ﺟﺎﺋﺰ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ګﻪ ﺳﺐ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﺍﻭﺭ ﺍﺣﮑﺎﻡ ﺗﮑﻠ‪，‬ﻔ‪，‬ﻪ ﮐﺔ‬
‫ﻣﺮﺍﺗﺐ ﻣ‪ Ｓ‬ﺗﺤﺮګﻒ ‪ Ｂ‬ﮐﻪ ﺣﺮﺍﻡ ﮐﻮ ﻣﺒﺎﺡ ﺍﻭﺭ ﻣﺒﺎﺡ ﮐﻮ ﺣﺮﺍﻡ ﮐﺮﺩګﺎ ﺍﻭﺭ ﺍګﺴﺔ‬
‫ﺍﺳﺒﺎﺏ ‪،‬ﺷﺮﻭﻁ ﺍﻭﺭ ﻣﻮﺍﻧﻊ ﮐﻮ ﻗﺎﻧﻮ ﺣ‪，‬ﺜ‪，‬ﺖ ﺩﯼ ﺟﺲ ﮐﺎ ﺷﺎﺭﻉ _ ﺍﻋﺘﺒﺎﺭ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎ‬
‫ګﻬﯽ ﺁګﺖ ﻣﺎﺋﺪﻩ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ﺣﮑﻢ ﮐﺎ ﺍﺻﻞ ﻣﻌﻨﯽ ‪ Ｂ‬ګﻌﻨﯽ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﻧﻪ ﮐﻪ ﻣﺤﺾ‬
‫ﺍﻗﺎﻣﺖ ﺍﺣﮑﺎﻡ ګﺎ ﺁګﺎﺕ ﺑ‪，‬ﻨﺎﺕ ﮐﻮ ﮐ‪，％‬ﻞ ﺑﻨﺎﻟ‪，‬ﻨﺎ ګﺎ ﺣﺪﻭﺩ ﺍﷲ ﭘﺮ ﻇﻠﻢ ﻭﺯګﺎﺩﺗﯽ ﮐﺮﻧﺎ‬
‫ﺟ‪，‬ﺴﺎ ﮐﻪ ﻣﺮﺟﺌﻪ ﮐﺔ ﺷﺒﻬﺎﺕ ﺍﻭ ﺭﺍﺱ ﮐﺔ ﺟﺮﺍﺛ‪，‬ﻢ ﮐﺔ ﺷﮑﺎﺭ ﻟﻮﮒ ﮔﻤﺎﻥ ﮐﺮﺗﺔ ﻫ‪Ｓ‬۔‬
‫ﻗﺮﺁﻥ ﻣ‪ Ｓ‬ﻟﻔﻆ ”ﺍﻟﮑﺎﻓﺮﻭﻥ“‪:‬ﺿﺮﻭﺭﯼ ‪ Ｂ‬ﮐﻪ ﻗﺮﺁﻥ ﻓﻬﻤﯽ ﮐﺔ ﻗﻮﺍﻋﺪ ﻣ‪ Ｓ‬ﺳﺔ‬ ‫‬
‫ﺍګﮏ ﺍ‪ Ａ‬ﻗﺎﻋﺪﻩ ﺑ‪，‬ﺎﻥ ﮐﺮﺩګﺄ ﺍﻣﺎﻡ ﺷﺎﻃﺒﯽ ﺍﻟﻤﻮﺍﻓﻘﺎﺕ ﻣ‪ Ｓ‬ﻓﺮﻣﺎﺗﺔ ﻫ‪”:Ｓ‬ﺍﺣﻮﺍﻝ ﺍﻭﺭ‬
‫ﺍﻭﻗﺎﺕ ﮐﺔ ﺗﻘﺎﺿﻮﺃ ﮐﺔ ﻣﻄﺎﺑﻖ ﻗﺮﺁﻥ ﻏﺎګﺎﺕ ﺑﻄﻮﺭ ﻧﺺ ﻻﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺩﻭﻧﻮﺃ‬
‫ﭘﻬﻠﻮٶﺃ ﮐﺔ ﺩﺍﺋﺮﺓ ﮐﻮ ﺑ‪，‬ﺎﻥ ﮐﺮﺗﺎ‪ Ｂ‬ﺣﺘﯽ ﮐﻪ ﻋﻘﻞ ﺍﺱ ﺩﺍﺋﺮﺓ ﮐﻮ ﺷﺮګﻌﺖ ﮐﺔ ﻣﻄﺎﺑﻖ‬
‫ﺩګﮑ‪％‬ﻨﺔ ﻟﮕﺘﯽ ‪“ Ｂ‬۔ﺷﺎﻃﺒﯽ _ ګﻪ ﻣﻔﻬﻮﻡ ﺍﺑﻮﺑﮑﺮ‪ ‬ﮐﯽ ﺍﭘﻨﯽ ﻣﻮ ﺕ ﮐﺔ ﻭﻗﺖ ﻋﻤﺮ‬
‫‪‬ﮐﻮ ﮐﯽ ﮔﺌﯽ ﻧﺼ‪，‬ﺤﺖ ﺳﺔ ﺍﺧﺬ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺟﺲ ﻣ‪ Ｓ‬ﺍﻧﻬﻮﺃ _ ﻓﺮﻣﺎګﺎ‪:‬‬
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‫”ﺍﷲ ﺗﻌﺎﻟﯽٰ _ ﺍ‪ Ｈ‬ﻧﺎﺭ ﮐﺎ ﺍﻥ ﮐﺔ ﺑﺮﺓ ﺍﻋﻤﺎﻝ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺗﺬﮐﺮﻩ ﮐ‪，‬ﺎ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺱ _‬

‫ﺍﻥ ﮐﯽ ﻧ‪，‬ﮑ‪，‬ﻮﺃ ﮐﻮ ﺍﻥ ﭘﺮ ﺭﺩ ّ ﮐﺮﺩګﺎ “‬
‫ﺍﺱ ﺳﺔ ګﻪ ﻣﻌﻠﻮﻡ ﻫﻮﺍ ﮐﻪ ﻗﺮﺁ ﻗﺎﻋﺪﻩ ﻏﺎګﺖ ﮐﺔ ﺍﻃﺮﺍﻑ ﮐﻮ ﺫﮐﺮ ﮐﺮﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﻥ‬
‫ﺍﻃﺮﺍﻑ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﮐﯽ ﻭﺿﺎﺣﺖ ﺳﻨﺖ ﭘﺮ ﭼ‪％‬ﻮﺅ ﺩګﺘﺎ ‪ Ｂ‬ﺟﻮ ﺍﻥ ﮐﯽ ﺗﺸﺮګﺢ ﻭﺗﻮﺿ‪，‬ﺢ‬
‫ﮐﺮﺗﯽ ‪ Ｂ‬ﺍﺳﯽ ﺑﻨﺎءﭘﺮ ګﻪ ﻣﻤﮑﻦ ﻧﻬ‪ Ｓ‬ﮐﻪ ﻟﻔﻆ ”ﺍﻟﮑﺎﻓﺮﻭﻥ“ګﻬﺎﺃ ﮐﻔﺮ ﺍﺻﻐﺮ ﮐﺔ ﻣﻌﻨﯽ‬
‫ﻣ‪ Ｓ‬ﻫﻮﮐ‪，‬ﻮﻧﮑﻪ ګﻪ ﭼ‪，‬ﺰ ﻗﺮﺁﻥ ﻣ‪ Ｓ‬ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺳﻨﺖ ﻣ‪ Ｓ‬ﻭﺍﻗﻊ ﻫﻮﺗﯽ ‪ Ｂ‬ﻭﮔﺮﻧﻪ ﺍﷲ ﮐﺔ‬
‫ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﯽ ﻏﺎﺋﯽ )ﻏﺎګﺖ(ﺻﻮﺭﺕ ﮐ‪，‬ﺎ ﻫﻮﮔﯽ؟ﺍﺱ ﮐﺔ ﻟﺌﺔ ګﻬﺎﺃ ﻋﺪﻡ‬
‫ﺍګﻤﺎﻥ ﮐﯽ ﺷﺮﻁ ﻟﮕﺎﻧﺎ ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ګﻪ ﺁګﺖ ﺍګﻤﺎﻥ ګﺎ ﺟﺤﻮﺩ ﮐﺔ ﻣﺘﻌﻠﻖ ﻧﻬ‪Ｓ‬‬
‫ﺑﻠﮑﻪ ﺣﮑﻢ ﮐﻮ ﻣﻄﻠﻖ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﺔ ﻣﻌﻨﯽ ﻣ‪ Ｓ‬ﺩﺍﺧﻞ ﮐﺮﺩګﻨﺔ ﮐﯽ ﺑﺎﺕ ﮐﺮﺭﻫﯽ ‪ Ｂ‬۔‬
‫ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﻭﻏ‪，‬ﺮﻩ ﺟﻦ ﮐﯽ ﻋﻘﻞ ﻭﻗﻠﺐ ﻣ‪ Ｓ‬ﺍﺭﺟﺎﺋ‪，‬ﺖ ﮔ‪％‬ﺮ‬ ‫ ‬
‫ﮐﺮﭼﮑﯽ ‪ Ｂ‬ﺍﻧﻬﻮﺃ _ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ‬ﮐﺔ ﺍﻥ ﻋﻄﺎءﻭﺩګﮕﺮ ﺗ‪＋‬ﻣﺬﻩ ﺳﺔ ﻣﺮﻭﯼ ﺍﺱ ﻗﻮﻝ‬
‫”ﮐﻔﺮ ﺩﻭﻥ ﮐﻔﺮ“ ﮐﻮ ﺷﺮګﻌﺖ ﺍﻟٰﻬﯽ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎ_ ﮐﺔ ﻣﺮﺗﺒﺔ ﮐﻮ ﮔ‪＂％‬ﺎ_ ﺍﻭﺭ ﻃﺎﻏﻮﺕ‬
‫ﮐﺔ ﻭﺿﻌﯽ ﺣﮑﻢ ﮐﯽ ﻃﺮﻑ ﺭﺟﻮﻉ ﮐﺔ ﻣﻌﺪﻭﻡ ﻫﻮ_ ﮐﺎ ﺫﺭګﻌﻪ ﺑﻨﺎﻟ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ګﻪ ﺩﻋﻮﯼ‬
‫ﮐ‪，‬ﺎ ﮐﻪ ﺍﺑﻦ ﻋﺒﺎﺱ‪ _‬ﻋﺎﻡ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﺍﻭﺭ ﺍﷲ ﮐﯽ ﺷﺮګﻌﺖ ﮐﺔ ﻏ‪，‬ﺮ ﮐﻮ ﻗﺎﻧﻮﻥ ﻣﺎﻥ‬
‫ﮐﺮ ﺍﺱ ﮐﺎ ﭘﺎﺑﻨﺪ ﻫﻮﺟﺎ_ ﮐﻮ ﮐﻔﺮ ﺍﺻﻐﺮ ﻗﺮﺍﺭﺩګﺎ ﺟ‪，‬ﺴﺎﮐﻪ ﺑ‪，‬ﻮﯼ ﺍﭘﻨﺔ ﺧﺎﻭﻧﺪ ﮐﯽ‬
‫ﻧﺎﺷﮑﺮﯼ ﮐﺎ ﮐﻔﺮ ﮐﺮﺗﯽ ‪ Ｂ‬ﻋﻨﻘﺮګﺐ ‪ Ａ‬ﺍﺱ ﺑﺔ ﮐﺎﺭ ﺩﻋﻮﯼ ﮐﻮ ﺑﺎﻃﻞ ﺛﺎﺑﺖ ﮐﺮﺩګﺄ ﮔﺔ‬
‫ﺍﻭﺭ ﺍﺑﻦ ﻋﺒﺎﺱ‪‬ﮐﺔ ﺍﺱ ﻗﻮﻝ ﮐﺔ ﻣﺘﻌﻠﻖ ﻧﻮ)‪(9‬ﻧﮑﺎﺕ ﺑ‪，‬ﺎﻥ ﮐﺮګﺄ ﮔﺔ۔ﺟﻦ ﮐﺎ ﺍﻋﺘﺒﺎﺭ‬
‫ﮐﺮﻧﺎ ﻧﺎﻇﺮ ﮐﺔ ﻟﺌﺔ ﺿﺮﻭﺭﯼ ‪Ｂ‬۔‬
‫ﺍﺑﻮﻣﺠﻠﺰ ﺍﻭﺭ ﻋﻄﺎءﺳﺔ ﻣﺮﻭﯼ ‪ Ｂ‬ﺍﺑﻦ ﻋﺒﺎﺱ‪ ‬ﮐﺎ ګﻪ ﻗﻮﻝ ﻫﻤﺎﺭﺓ ﻏﻮﺭ ﻭﻓﮑﺮ ﮐﺔ‬
‫ﻣﻄﺎﺑﻖ ﺧﻮﺍﺭﺝ ﮐﺔ ﺭﺩّﻣ‪ Ｓ‬ﺗ‪％‬ﺎ ﺟﻨﻬﻮﺃﻨﺔ ﺑﻨﻮﺍﻣ‪，‬ﻪ ﮐﺔ ﺧ‪＋‬ﻑ ﺧﺮﻭﺝ ﮐﺮﻧﺎﭼﺎ＠۔ﺍﻭﺭ ګﻪ‬
‫ﻟﻮﮒ ﺍﺑﻦ ﻋﺒﺎﺱ ‪،‬ﺍﺑﻮﻣﺠﻠﺰ‪،‬ﻋﻄﺎءﺗﺎﺑﻌﯽ ﮐﺔ ﺍﺱ ﻗﻮﻝ ﮐﯽ ﺁﺅ ﻣ‪ Ｓ‬ﺍﺱ ﺧﺮﻭﺝ ﮐﻮ‬
‫ﺟﻮﺍﺯ ﮐﺎ ﺭﻧﮓ ﺩګﻨﺎ ﭼﺎﻫﺘﺔ ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ﻫﻤﺎﺭﯼ ﺭﺍﺋﺔ ﮐﺔ ﻣﻄﺎﺑﻖ ﺑﻨﯽ ﺍﻣ‪，‬ﻪ ﮐﺔ ﺣﺎﻻﺕ‬
‫ﻣ‪ Ｓ‬ﺍﺱ ﺧﺮﻭﺝ ﮐﻮ ﺟﺎﺋﺰ ﻗﺮﺍﺭ ﺩګﻨﺔ ﮐﯽ ﮐﻮﺋﯽ ﺑﻨ‪，‬ﺎﺩ ﻧﻬ‪ Ｂ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻧﻬﻮﺃ _ ﺍﷲ‬
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‫ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﮐﻮ ﺷﺮګﻌﺖ ګﺎ ﻗﺎﻧﻮﻥ ﻧﻬ‪ Ｓ‬ﻗﺮﺍ ﺭﺩګﺎ ﺟﺲ ﮐﻮﻟﻮﮒ ﺣﺎﮐﻢ‬
‫ﻣﺎﻧﺘﺔ ګﻬﯽ ﻭﻩ ﻓﺮﻕ ‪ Ｂ‬ﺟﺴﺔ ﭘﻮﺭﯼ ﻃﺮﺡ ﺳﻤﺠ‪％‬ﻨﺔ ﺳﺔ ﻣﺮﺟﺌﻪ ﮐﺔ ﺷﺒﻬﺎﺕ ﻣ‪Ｓ‬‬
‫ﮔﺮﻓﺘﺎﺭ ګﻪ ﻟﻮﮒ ﻋﺎﺟﺰ ﻫ‪ Ｓ‬ﺧﻮﺍﻩ ﺍﻥ ﮐﺔ ﻋﻠﻤﺎءﻫﻮﺃ ﺟ‪，‬ﺴﺔ ﻋﻠﻢ ﺣﺪګﺚ ﻣ‪ Ｓ‬ﻣﻬﺎﺭﺕ‬
‫ﮐﺔ ﺑﺎﺟﻮﺩ ﻋ‪＋‬ﻣﻪ ﺍﻟﺒﺎ ګﺎ ﺍﻥ ﮐﺔ ﻭﻩ ﻋﺎﻡ ﻋﻠﻤﺎءﻫﻮﺃ ﺟﻨﻬ‪ Ｓ‬ﻭﻩ ﺑﺆﺍ ﺑﺰﺭﮒ ﺳﻤﺠ‪％‬ﺘﺔ‬
‫ﻫ‪ Ｓ‬ﺍﻭﺭ ‪ Ｃ‬ﺧﻄﺎءﺳﺔ ﺑﺮﯼ ﻗﺮﺍﺭ ﺩﺓ ﮐﺮ ﺑﻨﺎﺳﻮﭼﺔ ﺳﻤﺠ‪％‬ﺔ ﺍﻥ ﮐﯽ ﺗﻘﻠ‪，‬ﺪ ﻣ‪ Ｓ‬ﻟﮓ‬
‫ﺟﺎﺗﺔ ﻫ‪ Ｓ‬ګﺎ ﻭﻩ ﻟﻮﮒ ﺟﻮ ﺍﺧﻮﺍﻥ ﺍﻟﻤﺴﻠﻤ‪，‬ﻦ ﮐﯽ ﻗ‪，‬ﺎﺩﺕ ﮐﺔ ﺗﺎﺑﻌﺪﺍﺭ ﻫ‪Ｓ‬۔‬
‫ﻋ‪＋‬ﻣﻪ ﻣﺤﺪﺙ ﺷ‪，‬ﺦ ﺍﻟﺒﺎ ﮐﺎ ﻣﻌﺎﻣﻠﻪ ‪ Ａ‬ﺷ‪，‬ﺦ ﺍﺣﻤﺪ ﺷﺎﮐﺮ ﺍﻭﺭ ﺍﻥ ﮐﺔ ‪Ｌ‬ﺎﺋﯽ ﺷ‪，‬ﺦ‬
‫ﻣﺤﻤﻮﺩ ﺷﺎﮐﺮ ﭘﺮ ﭼ‪％‬ﻮﺅﺗﺔ ﻫ‪ Ｓ‬ﺷ‪，‬ﺦ ﺍﺣﻤﺪ ﺷﺎﮐﺮ ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬‬
‫)ﺍﺑﻦ ﻋﺒﺎﺱ‪(‬ﺳﺔ ﻣﺮﻭﯼ ﺁﺛﺎﺭﺟﻦ ﮐﺔ ﺫﺭګﻌﺔ ﻫﻤﺎﺭﺓ ﺩﻭﺭ ﮐﺔ ﮐﭽ‪ ＃‬ﻋﻠﻢ ﺳﺔ‬ ‫ ‬
‫ﻣﻨﺴﻮﺏ ﮔﻤﺮﺍﻩ ﻟﻮﮒ ﮐ‪，％‬ﻠﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻭﻩ ﻟﻮﮒ ﺟﻨﻬﻮﺃ _ ﺩګﻦ ﭘﺮ ﺍﺱ ﻗﺪﺭ ﺟﺮﺍءﺕ‬
‫ﮐﯽ ﮐﻪ ﺍﻧﻬﻮﺃ _ ﺍﻥ ﺁﺛﺎﺭ ﮐﻮ ﺑﻬﺎﻧﻪ ﺑﻨﺎﻟ‪，‬ﺎ ﻭﻩ ﺍﻥ ﮐﺔ ﺫﺭګﻌﺔ ﺍﺳ‪＋‬ﻣﯽ ﻣﻤﺎﻟﮏ ﭘﺮ ﻣﺴﻠﻂ‬
‫ﮐﺮﺩﻩ ﻃﺎﻏﻮﺗﯽ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﻮ ﺟﺎﺋﺰ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬۔ﺍﺑﻮﻣﺠﻠﺰ ﺳﺔ ﺍګﮏ ﺍﺛﺮ ﻣﺮﻭﯼ‬
‫‪ Ｂ‬ﺟﻮ ﺍﺑﺎﺿ‪，‬ﻪ ﺧﻮﺍﺭﺝ ﮐﺔ ﺍﺳﯽ ﺍﺧﺘ‪＋‬ﻑ ﮐﺔ ﻣﺘﻌﻠﻖ ‪ Ｂ‬ﮐﻪ ﺑﻌﺾ ﺍﻣﺮﺍء_ ﻇﻠﻢ ﮐﺮﺗﺔ‬
‫ﻫﻮﺋﺔ ﺑﻌﺾ ﻣﻌﺎﻣ‪＋‬ﺕ ﻣ‪ Ｓ‬ﻧﻔﺲ ﭘﺮﺳﺘﯽ ﺍﻭﺭ ﺣﮑﻢ ﺳﺔ ﺟﻬﺎﻟﺖ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺧ‪＋‬ﻑ‬
‫ﺷﺮګﻌﺖ ﻓ‪，‬ﺼﻠﺔ ﺩﺓ ﺩګﺌﺔ ﺍﻭﺭ ﺧﻮﺍﺭﺝ ﮐﺎ ﻣﺬﻫﺐ ګﻪ ‪ Ｂ‬ﮐﻪ ﮐﺒ‪，‬ﺮﻩ ﮔﻨﺎﻩ ﮐﺎ ﻣﺮﺗﮑﺐ ‪Ｌ‬ﯽ‬
‫ﮐﺎﻓﺮ ‪ Ｂ‬ﺗﻮ ﻭﻩ ﺍﺑﻮﻣﺠﻠﺰ ﮐﺔ ﭘﺎﺱ ﺁﮐﺮ ﺟ‪％‬ﮕﺆﺍ ﮐﺮ_ ﻟﮕﺔ ﺍﻭﺭ ګﻪ ﻣﻄﺎﻟﺒﻪ ﮐﺮ_ ﻟﮕﺔ ﮐﻪ ﻭﻩ‬
‫ﺍﻥ ﺍﻣﺮﺍءﮐﻮ ﮐﺎﻓﺮ ﻗﺮﺍﺭ ﺩګﻨﺔ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺔ ﻣﻮﺍﻓﻖ ﻫﻮﺟﺎﺋ‪ Ｓ‬ﺗﺎﮐﻪ ﺍ ﻥ ﮐﺔ ﺧ‪＋‬ﻑ ﻣﺴﻠﺢ‬
‫ﺧﺮﻭﺝ ﮐﺔ ﻟﺌﺔ ﺍﻥ ﮐﺔ ＠ﺗ‪ ＃‬ﺑﻬﺎﻧﻪ ﺁﺟﺎﺋﺔ ګﻪ ﺩﻭﻧﻮﺃ ﺁﺛﺎﺭ ﺍﻣﺎﻡ ﻃﺒﺮﯼ _ ﺭﻭﺍګﺖ ﮐﺌﺔ ﻫ‪Ｓ‬‬
‫ﺍﻭﺭ ﺍﻥ ﭘﺮ ﻣ‪，‬ﺮﺓ ‪Ｌ‬ﺎﺋﯽ ﺳ‪，‬ﺪ ﻣﺤﻤﻮﺩ ﺷﺎﮐﺮ _ ﺑﺆﯼ ﻫﯽ ﻧﻔ‪，‬ﺲ ﺗﻌﻠ‪，‬ﻖ ﻟﮑ‪％‬ﯽ ‪Ｂ‬‬
‫ﻣ‪，‬ﺮﺍﺧ‪，‬ﺎﻝ ‪ Ｂ‬ﮐﻪ ﻣ‪ Ｓ‬ﻃﺒﺮﯼ ﮐﯽ ﭘﻬﻠﯽ ﺭﻭﺍګﺖ ﺍﻭﺭ ﺍﺱ ﭘﺮ ﺍﭘﻨﺔ ‪Ｌ‬ﺎﺋﯽ ﮐﯽ ﺗﻌﻠ‪，‬ﻖ ﻧﻘﻞ‬
‫ﮐﺮﺩﻭﺃ ۔‬
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‫ﻃﺒﺮﯼ _ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣ‪，‬ﺪﺭ ﺳﺔ ﺭﻭﺍګﺖ ﮐﯽ ‪ Ｂ‬ﮐﻪ ﺍﺱ _ ﮐﻬﺎ ﮐﻪ ‪:‬ﺍﺑﻮﻣﺠﻠﺰ ﮐﺔ ﭘﺎﺱ‬

‫ﺑﻨﻮ ﻋﻤﺮﻭ ﺑﻦ ﺳﺪﻭﺳﯽ ﮐﺔ ﮐﭽ‪ ＃‬ﻟﻮﮒ ﺁﮐﺮ ﮐﻬﻨﺔ ﻟﮕﺔ ﺳﺔ ﺍﺑﻮﻣﺠﻠﺰ ﺁﭖ ﺍﷲ ﮐﺔ ﺍﺱ‬
‫ﻓﺮﻣﺎﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﮐ‪，‬ﺎ ﮐﻬﺘﺔ ﻫ‪: Ｓ‬‬

‫‪) ∩⊆⊆∪ tβρãÏ≈s3ø9$# ãΝèδ y7Í×‾≈s9'ρé'sù ª!$# tΑt“Ρr& !$yϑÎ/ Οä3øts† óΟ©9 tΒuρ‬ﺳﻮﺭۃ ﺍﻟﻤﺎﺋﺪﻩ‪(44:‬‬

‫ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﻧﻪ ﮐﺮﺓ ﻧﻪ ﮐﺮګﺄ ﺗﻮګﻬﯽ ﻟﻮﮒ ﮐﺎﻓﺮ ﻫ‪ Ｓ‬۔‬
‫ﮐ‪，‬ﺎ ګﻪ ﺣﻖ ‪ Ｂ‬؟ﻓﺮﻣﺎ_ ﻟﮕﺔ ‪＠:‬ﺃ ۔ﻭﻩ ﮐﻬﻨﺔ ﻟﮕﺔ ‪:‬‬

‫‪) ∩⊆∈∪ tβθßϑÎ=≈©à9$# ãΝèδ y7Í×‾≈s9'ρé'sù ª!$# tΑt“Ρr& !$yϑÎ/ Νà6øts† óΟ©9 tΒuρ‬ﺳﻮﺭۃ ﺍﻟﻤﺎﺋﺪﻩ‪(45:‬‬

‫ﺟﻮﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﻧﻪ ﮐﺮګﺄ ﺗﻮګﻬﯽ ﻟﻮﮒ ﻇﺎ‪ Ｐ‬ﻫ‪ Ｓ‬۔ﮐ‪，‬ﺎ ګﻪ ﺣﻖ‬
‫‪ Ｂ‬؟ﻓﺮﻣﺎ_ ﻟﮕﺔ ‪＠:‬ﺃ ۔ﻭﻩ ﮐﻬﻨﺔ ﻟﮕﺔ ‪:‬‬

‫‪∩⊆∠∪ šχθà)Å¡≈xø9$# ãΝèδ y7Í×‾≈s9'ρé'sù ª!$# tΑt“Ρr& !$yϑÎ/ Νà6øts† óΟ©9 tΒuρ‬‬

‫)ﺳﻮﺭۃﺍﻟﻤﺎﺋﺪﻩ‪(47:‬‬
‫ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﻧﻪ ﺩګﺄ ﺗﻮ ګﻬﯽ ﻟﻮﮒ ﻓﺎﺳﻖ ﻫ‪ Ｓ‬۔‬
‫ﮐ‪，‬ﺎ ګﻪ ﺣﻖ ‪ Ｂ‬؟ﭘ‪％‬ﺮ ﻭﻩ ﮐﻬﻨﺔ ﻟﮕﺔ ﺍﺑﻮﻣﺠﻠﺰ ﮐ‪，‬ﺎ ګﻪ ﻟﻮﮒ )ګﻌﻨﯽ ﺑﻨﻮﺍﻣ‪，‬ﻪ ﮐﺔ ﻇﺎ‪Ｐ‬‬
‫ﺍﻣﺮﺍء(ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﻓﺮﻣﺎ_ ﻟﮕﺔ ‪:‬ګﻪ ﺍﻥ ﮐﺎﺩګﻦ ‪ Ｂ‬ﻭﻩ‬
‫ﺍﺳﺔ ﺩګﻦ ﻣﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺳﯽ ﮐﺔ ﻣﻄﺎﺑﻖ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺳﯽ ﮐﯽ ﻃﺮﻑ ﺑ‪＋‬ﺗﺔ ﻫ‪Ｓ‬‬
‫ﭘ‪％‬ﺮ ﺍﮔﺮ ﺍﺱ ﻣ‪ Ｓ‬ﺳﺔ ﮐﭽ‪ ＃‬ﭼ‪％‬ﻮﺅ ﺩګﺄ ﺗﻮ ﺍﺳﺔ ﮔﻨﺎﻩ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬۔ﻭﻩ ﮐﻬﻨﺔ ﻟﮕﺔ‬
‫ﺍګﺴﺎ ﻧﻬ‪ Ｂ Ｓ‬ﺍﷲ ﮐﯽ ﻗﺴﻢ ﺗﻢ ﻓﺮﻕ ﮐﺮﺭ‪ Ｂ‬ﻫﻮ۔ﻓﺮﻣﺎ_ ﻟﮕﺔ ‪:‬ﺗﻢ ﻣﺠ‪ ＃‬ﺳﺔ ﺯګﺎﺩﻩ ﺍﺱ‬
‫ﮐﺔ ﺣﻖ ﺩﺍﺭ ﻫﻮ)ګﻌﻨﯽ ﻣ‪ Ｓ‬ﺧﺎﺭﺟﯽ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺗﻢ ﺧﺎﺭﺟﯽ ﻫﻮ(ﻣ‪，‬ﺮﺍګﻪ ﺧ‪，‬ﺎﻝ ﻧﻬ‪Ｓ‬‬
‫ﺗﻤﻬﺎﺭﺍ ګﻪ ﺧ‪，‬ﺎﻝ ‪ Ｂ‬ﺍﻭﺭ ﺗﻢ ﮐﻮﺋﯽ ﺣﺮﺝ ‪Ｌ‬ﯽ ﻣﺤﺴﻮﺱ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ۔‬
‫ﻣ‪，‬ﺮﺓ ‪Ｌ‬ﺎﺋﯽ ﺳ‪，‬ﺪ ﻣﺤﻤﻮﺩ ﺍﻥ ﺩﻭﻧﻮﺃ ﻧﺼﻮﺹ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻟﮑ‪％‬ﺘﺔ ﻫ‪: Ｓ‬‬
‫”ګﺎ ﺍﷲ ﻣ‪ Ｓ‬ﺍﺱ ﮔﻤﺮﺍﻫﯽ ﺳﺔ ﺗ‪，‬ﺮﯼ ﻃﺮﻑ ﺍﻇﻬﺎﺭﺑﺮﺍءﺕ ﮐﺮﺗﺎ ﻫﻮﺃ ﻭﺑﻌﺪ‪،‬ﻫﻤﺎﺭﺓ ﺍﺱ‬
‫ﺩﻭﺭ ﮐﺔ ﺷﮏ ﮔﺰګﺪﻩ ﺍﻭﺭ ﻓﺘﻨﻪ ﭘﺮﻭﺭ ﻟﻮﮒ ﺟﻮ ﺑﺆﯼ ﺑﺎﺗ‪ Ｓ‬ﺑﻨﺎﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺣﺎﮐﻤﻮﺃ ﮐﺔ‬
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‫ﻟﺌﺔ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﮐﻮ ﭼ‪％‬ﻮﺅ ﺩګﻨﺔ ‪،‬ﺍﻣﻮﺍﻝ‪،‬ﺩﻣﺎﺉ‪،‬ﺍﻋﺮﺍﺽ ﻣ‪ Ｓ‬ﺍﷲ‬

‫ﮐﯽ ﺍﭘﻨﯽ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﺷﺮګﻌﺖ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻓ‪，‬ﺼﻠﺔ ﮐﺮ_ ‪،‬ﮐﺎﻓﺮ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﻮ‬
‫ﺍﺳ‪＋‬ﻣﯽ ﻣﻤﺎﻟﮏ ﻣ‪ Ｓ‬ﻧﺎﻓﺬ ﮐﺮ_ ﺍﻥ ﮐﻮ ﺟﻮﺍﺯ ﮐﺎ ﺭﻧﮓ ﺩګﻨﺔ ﮐﺔ ﻟﺌﺔ ﻋﺬﺭ ﺗﺮﺍﺷﺘﺔ ﻫ‪Ｓ‬‬
‫ﭘ‪％‬ﺮ ﺟﺐ ﺍﻧﻬ‪ Ｓ‬ﺍﻥ ﺩﻭﺍﺣﺎﺩګﺚ ﮐﺎ ﭘﺘﻪ ﭼﻠﺘﺎ‪ Ｂ‬ﺗﻮ ﺍﺳﺔ ﺍﺑﻮﻣﺠﻠﺰ ﮐﯽ ﺭﺍﺋﺔ ﻗﺮﺍﺭ ﺩګﺘﺔ‬
‫ﻫ‪ Ｓ‬ﮐﻪ ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺩﻣﺎءﺍﻭﺭﺍﻣﻮﺍﻝ ﺍﻭﺭ ﺍﻋﺮﺍﺽ ﻣ‪Ｓ‬‬
‫ﻓ‪，‬ﺼﻠﺔ ﮐﺮﻧﺎ ﺩﺭﺳﺖ ‪ Ｂ‬ﺍﻭﺭ ﻋﺎﻡ ﻓ‪，‬ﺼﻠﺔ ﻣ‪ Ｓ‬ﺷﺮګﻌﺖ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﺍﺳﺔ ﮐﺎﻓﺮ‬
‫ﻗﺮﺍﺭﻧﻬ‪ Ｓ‬ﺩګﺘﯽ ﺟﻮ ﺍﺱ ﭘﺮ ﺭﺍﺿﯽ ګﺎ ﻋﺎﻣﻞ ﻫﻮ۔ﺣﺎﻻﻧﮑﻪ ﻏﻮﺭ ﻭﻓﮑﺮ ﮐﺮ_ ﻭﺍﻟﺔ ﮐﺔ‬
‫ﻧﺰﺩګﮏ ﺍﻥ ﺩﻭﻧﻮﺃ ﺣﺪګﺜﻮﺃ ﻣ‪ Ｓ‬ﺳﺎﺋﻞ ﺍﻭﺭﻣﺴ（ﻝ ﮐﯽ ﺍﺱ ﻣﻌﺮﻓﺖ ﮐﯽ ﮐﻮﺋﯽ ﮔﻨﺠﺎﺋﺶ‬
‫ﻧﻬ‪ Ｂ Ｓ‬۔)ﺍﺑﻮﻣﺠﻠﺰ ﻻﺣﻖ ﺑﻦ ﺣﻤ‪，‬ﺪ ﺍﻟﺸ‪，‬ﺒﺎ ﺍﻟﺴﺪﻭﺳﯽ(ﺛﻘﻪ ﺗﺎﺑﻌﯽ ﻫ‪ Ｓ‬ﻋﻠﯽ‪ ‬ﺳﺔ‬
‫ﻣﺤﺒﺖ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﻗﻮﻡ ﺑﻨﻮ ﺷ‪，‬ﺒﺎﻥ ﺟﻨﮓ ﺟﻤﻞ ﺍﻭﺭ ﺻﻔ‪，‬ﻦ ﮐﺔ ﺩﻥ ﺷ‪，‬ﻌﺎﻥ‬
‫ﻋﻠﯽ ﻣ‪ Ｓ‬ﺷﺎﻣﻞ ﺗ‪％‬ﯽ ﭘ‪％‬ﺮ ﺟﺐ ﺻﻔ‪，‬ﻦ ﮐﺔ ﺩﻥ ﺣَﮑَﻤﻮﺃ )ګﻌﻨﯽ ﺩﻭﻧﻮﺃ ﺟﺎﻧﺐ ﺳﺔ ﺍګﮏ‬
‫ﺍګﮏ ﺣَﮑَﻢ ﻓ‪，‬ﺼﻠﻪ ﮐﺮ_ ﻭﺍﻻ(ﻭﺍﻻ ﻣﻌﺎﻣﻠﻪ ﻫﻮﺍ ﺍﻭﺭ ﺧﻮﺍﺭﺝ ﺍﻟﮓ ﻫﻮﮔﺌﺔ ﺗﻮ ﻋﻠﯽ‪ ‬ﮐﺔ‬
‫ﺧ‪＋‬ﻑ ﺧﺮﻭﺝ ﮐﺮ_ ﻭﺍﻟﻮﺃ ﻣ‪ Ｓ‬ﺑﻨﻮﺷ‪，‬ﺒﺎﻥ ﺍﻭﺭ ﺑﻨﻮﺳﺪﻭﺱ ﺑﻦ ﺷ‪，‬ﺒﺎﻥ ﺑﻦ ﺫ‪＄‬ﻞ ﮐﺔ ﮐﭽ‪＃‬‬
‫ﻟﻮﮒ ﺷﺎﻣﻞ ﻫﻮﮔﺌﺔ ۔ﻭﻩ ﻟﻮﮒ ﺟﻨﻬﻮﺃ _ ﺍﺑﻮﻣﺠﻠﺰ ﺳﺔ ﺳﻮﺍﻻﺕ ﮐﺌﺔ ﻭﻩ ﺑﻨﻮﻋﻤﺮﻭﺑﻦ‬
‫ﺳﺪﻭﺱ ﺳﺔ ﻫ‪ Ｓ‬ﺟﻮ ﺍﺑﺎﺿ‪，‬ﻪ ﺧﻮﺍﺭﺝ ﮐﺎ ﺣﺼﻪ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻋﺒﺪﺍﷲ ﺑﻦ ﺍﺑﺎﺽ ﺣﺮﻭﺭﯼ‬
‫ﺧﺎﺭﺟﯽ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭ ﻫ‪ Ｓ‬ﺍﺱ ﮐﺎ ﮐﻬﻨﺎ ﺗ‪％‬ﺎ ﮐﻪ ﺟﻮ ﺧﻮﺍﺭﺝ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﮐﺮﺓ ﻭﻩ ﮐﺎﻓﺮ‬
‫‪ Ｂ‬ﻧﻪ ﮐﻪ ﻣﺸﺮﮎ ﺍﺱ ﻃﺮﺡ ﺍﺱ _ ﺍﭘﻨﺔ ﺍﺻﺤﺎﺏ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﮐﯽ ۔ګﻪ ﻭﺍﺿﺢ ‪ Ｂ‬ﮐﻪ‬
‫ﺟﻦ ﻟﻮﮔﻮﺃ _ ﺍﺑﻮﻣﺠﻠﺰ ﺳﺔ ﺳﻮﺍﻻﺕ ﮐﺌﺔ ﻭﻩ ﺍﺑﺎﺿ‪，‬ﻪ ﺗ‪％‬ﺔ ﺍﻭﺭ ﺣﮑﺎﻡ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﺔ‬
‫ﺳﻠﺴﻠﺔ ﻣ‪ Ｓ‬ﺍﻥ ﭘﺮ ﺣﺠﺖ ﻗﺎﺋﻢ ﮐﺮﻧﺎ ﭼﺎﻫﺘﺔ ﺗ‪％‬ﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﻭﻩ )ﺣﮑﺎﻡ(ﺳﻠﮑﺎﻥ ﮐﺔ‬
‫ﻣﻌﺴﮑﺮﻣ‪ Ｓ‬ﺗ‪％‬ﺔ ﺍﻭﺭ ﺑﺴﺎ ﺍﻭﻗﺎﺕ ﺍﷲ ﮐﯽ ﻧﺎﻓﺮﻣﺎ ﮐﺮﮔﺰﺭﺗﺔ ﺍﻭﺭ ﺟﻦ ﺍﻣﻮﺭ ﺳﺔ ﺍﷲ _‬
‫ﻣﻨﻊ ﻓﺮﻣﺎګﺎ‪ Ｂ‬ﺍﻥ ﮐﺎ ﺍﺭﺗﮑﺎﺏ ﮐﺮﺑ‪％＂，‬ﺘﺔ۔ﺍﺳﯽ ﻟﺌﺔ ﺍﺑﻮﻣﺠﻠﺰ _ ﺟﻮﺍﺏ ﺩګﺘﺔ ﻭﻗﺖ ﮐﻬﺎ‬
‫ﮐﻪ ‪”:‬ﺍﮔﺮ ﻭﻩ ﺍﺱ ﮐﺎﮐﭽ‪ ＃‬ﺣﺼﻪ ﭼ‪％‬ﻮﺅ ﺩګﺄ ﺗﻮ ﺍﺳﺔ ﮔﻨﺎﻩ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪)“ Ｓ‬ﭘﻬﻠﯽ ﺭﻭﺍګﺖ‬
‫ﮐﺔ ﻣﻄﺎﺑﻖ(ﺍﻭﺭ )ﺩﻭﺳﺮ ﯼ ﺭﻭﺍګﺖ ﮐﺔ ﻣﻄﺎﺑﻖ (ﻭﻩ ﺟﻮ ‪Ｌ‬ﯽ ﻋﻤﻞ ﮐﺮګﺄ ﺍﻧﻬ‪ Ｓ‬ﻋﻠﻢ ‪Ｂ‬‬
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‫ﮐﻪ ﻭﻩ ﮔﻨﺎﻩ ﮐﺮﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﺗﻮ ﺍﺱ ﺻﻮﺭﺕ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺎﺳﻮﺍﻝ ﺍﺱ ﮐﺔ ﻣﺘﻌﻠﻖ ﻧﻬ‪ Ｓ‬ﺗ‪％‬ﺎﮐﻪ‬
‫ﺟﺲ ﺳﺔ ﻫﻤﺎﺭﺓ ﺩﻭﺭ ﮐﺔ ﺑﺪﻋﺘﯽ ﺣﺠﺖ ﭘﮑﺆﺗﺔ ﻫ‪ Ｓ‬ګﻌﻨﯽ ﺩﻣﺎء‪،‬ﺍﻣﻮﺍﻝ ﺍﻭﺭ ﺍﻋﺮﺍﺽ‬
‫ﻣ‪ Ｓ‬ﺷﺮګﻌﺖ ﺍﺳ‪＋‬ﻣ‪，‬ﻪ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺍﺱ ﮐﺔ ﻣﺨﺎﻟﻒ ﻗﺎﻧﻮﻥ ﮐﺔ ﺫﺭګﻌﺔ ﻓ‪，‬ﺼﻠﻪ ﮐﺮﻧﺎ ﺍﻭﺭ ﻧﻪ‬
‫ﻫﯽ ﻭﻩ ﮐﺴﯽ ﺍګﺴﺔ ﻗﺎﻧﻮﻥ ﮐﺔ ﺍﺟﺮﺍءﮐﺔ ﻣﺘﻌﻠﻖ ﺗ‪％‬ﺎ ﺟﻮ ﺍ‪ Ｈ‬ﺍﺳ‪＋‬ﻡ ﮐﻮ ﺍﷲ ﮐﺔ ﺍﭘﻨﯽ‬
‫ﮐﺘﺎﺏ ﺍﻭﺭ ﺍﭘﻨﺔ ﻧﺒﯽ‪‬ﮐﯽ ﺯﺑﺎ ﺑ‪，‬ﺎﻥ ﮐﺮﺩﻩ ﺷﺮګﻌﺖ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﺣﮑﻢ ﮐﺎ ﭘﺎﺑﻨﺪ ﮐﺮﺗﺎ‬
‫ﻫﻮ ګﻪ ﻓﻌﻞ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﺍﻭﺭ ﺩګﻦ ﺳﺔ ﺍﻋﺮﺍﺽ ‪ Ｂ‬ﺍﻭﺭ ﺍﺣﮑﺎﻡ ﮐﻔﺮ ﮐﻮ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﭘﺮ‬
‫ﺗﺮﺟ‪，‬ﺢ ﺩګﻨﺎ ‪ Ｂ‬ﺍﻭﺭ ګﻪ ﮐﻔﺮ ‪ Ｂ‬ﺍ‪ Ｈ‬ﻗﺒﻠﻪ ﺍﺱ ﮐﺔ ﻗﺎﺋﻞ ﺍﻭﺭ ﺩﺍﻋﯽ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﻣ‪Ｓ‬‬
‫ﺍﺧﺘ‪＋‬ﻑ ﮐﺔ ﺑﺎﻭﺟﻮﺩ ﺍﺱ ﻣ‪ Ｓ‬ﺷﮏ ﻧﻬ‪ Ｓ‬ﮐﺮﺳﮑﺘﺔ ۔ﺍﻭﺭ ‪ Ａ‬ﺟﻦ ﺣﺎﻻﺕ ﻣ‪ Ｓ‬ﻫ‪ Ｓ‬ﺍﻥ‬
‫ﻣ‪ Ｓ‬ﺍﷲ ﮐﺔ ﺍﺣﮑﺎﻡ ﮐﻮ ﮐﺴﯽ ﺍﺳﺘﺜﻨﺎءګﺎ ﺍﺣﮑﺎﻡ ﭘﺮﺍﺱ ﮐﺔ ﻏ‪，‬ﺮ ﮐﺔ ﺍﺣﮑﺎﻡ ﮐﻮ ﺗﺮﺟ‪，‬ﺢ‬
‫ﺩګﺌﺔ ﺑﻨﺎ ﻫﯽ ﻋﻤﻮﻣﺎً ﭼ‪％‬ﻮﺅ ﺩګﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﷲ ﮐﯽ ﺷﺮګﻌﺖ ﮐﻮ ﻧﺎﮐﺎﺭﻩ ﮐﺮﺩګﺎ ﺟﺎﺗﺎ ‪Ｂ‬‬
‫ﭘﻮﺭﯼ ﺗﺎﺭګﺦ ﺍﺳ‪＋‬ﻡ ﻣ‪ Ｓ‬ﮐﺒ‪％‬ﯽ ﺍګﺴﺎ ﻧﻬ‪ Ｓ‬ﻫﻮﺍ ﮐﻪ ﮐﺴﯽ ﺣﺎﮐﻢ _ ﺍګﺴﺎ ﺣﮑﻢ ﺟﺎﺭﯼ‬
‫ﮐ‪，‬ﺎ ﻫﻮ ﺟﻮ ﭘﺎﺑﻨﺪ ﮐﺮﺗﺎ ﻫﻮ ﮐﻪ ﺍﺳﯽ ﮐﺔ ﻣﻄﺎﺑﻖ ﻓ‪，‬ﺼﻠﺔ ﮐﺌﺔ ﺟﺎﺋ‪ Ｓ‬۔ﺍﺑﻮﻣﺠﻠﺰ ﮐﺎ ﺯﻣﺎﻧﻪ‬
‫ﻫﻮ ګﺎ ﺍﺱ ﺳﺔ ﭘﻬﻠﺔ ګﺎ ﺑﻌﺪ ﮐﺎ ﮐﺒ‪％‬ﯽ ﮐﻮﺋﯽ ﺍګﺴﺎ ﺣﺎﮐﻢ ﻧﻬ‪ Ｓ‬ﺁګﺎ ﺟﺲ _ ﺍﷲ ﮐﺔ‬
‫ﺣﮑﻢ ﮐﺎﺍﻧﮑﺎﺭ ﮐﺮﮐﺔ ګﺎ ﺍ‪ Ｈ‬ﮐﻔﺮ ﮐﺔ ﺍﺣﮑﺎﻡ ﮐﻮ ﺍ‪ Ｈ‬ﺍﺳ‪＋‬ﻡ ﮐﺔ ﺍﺣﮑﺎﻡ ﭘﺮ ﺗﺮﺟ‪，‬ﺢ ﺩﺓ‬
‫ﮐﺮ )ﺟ‪，‬ﺴﺎ ﮐﻪ ﻣﻮﺟﻮﺩﻩ ﺣﺎﻻﺕ ﻣ‪ Ｓ‬ﺍﺣﮑﺎﻡ ﮐﻔﺮ ﮐﻮ ﺍﺣﮑﺎﻡ ﺍﺳ‪＋‬ﻡ ﭘﺮ ﺗﺮﺟ‪，‬ﺢ ﺩﯼ ﺟﺎﺗﯽ‬
‫‪( Ｂ‬ﮐﻮﺋﯽ ﻓ‪，‬ﺼﻠﻪ ﮐ‪，‬ﺎﻫﻮﺍګﺴﺎ ﮐﺒ‪％‬ﯽ ﻧﻬ‪ Ｓ‬ﻫﻮﺍ ﻟﻬٰﺬﺍ ﺍﺑﻮﻣﺠﻠﺰ ﺍﻭﺭ ﺍﺑﺎﺿ‪，‬ﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ‬
‫ﮔﻔﺘﮕﻮ ﺳﺔ ګﻪ ﺳﻤﺠ‪％‬ﻨﺎ ﮐﺴﯽ ﻃﺮﺡ ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﺗﻮﺟﻮﺍﻥ ﺁﺛﺎﺭ ګﺎ ﺍﺍﻥ ﺟ‪，‬ﺴﺔ ﺩګﮕﺮ‬
‫ﺁﺛﺎﺭ ﺳﺔ ﺣﺠﺖ ﭘﮑﺆﺓ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻏﻠﻂ ﻣﻌﺎ ﻟﺔ ﺗﺎﮐﻪ ﺍﻥ ﮐﺔ ﺫﺭګﻌﺔ ﺣﺎﮐﻢ ﮐﯽ ﻣﺪﺩ‬
‫ﮐﺮﺓ ﺍﻭﺭ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﺍﻭﺭ ﺍﭘﻨﺔ ﺑﻨﺪﻭﺃ ﭘﺮ ﻓﺮﺽ ﮐﺮﺩﻩ ﺷﺮګﻌﺖ ﮐﺔ ﺫﺭګﻌﺔ ﺣﮑﻢ‬
‫ﮐﺔ ﺟﻮﺍﺯ ﮐﻮ ﻣﺤﺎﻝ ﺑﻨﺎﺳﮑﺔ ﺗﻮ ﺷﺮګﻌﺖ ﻣ‪ Ｓ‬ګﻪ ﻣﻨﮑﺮ ﮐﺔ ﺣﮑﻢ ﻣ‪ Ｓ‬ﻫﻮﺍ ﺟﻮ ﺍﷲ ﮐﺔ‬
‫ﺍﺣﮑﺎﻡ ﮐﺎ ﺍﻧﮑﺎﺭ ﮐﺮﺗﺎ ‪ Ｂ‬ﺍﺱ ﺳﺔ ﺗﻮﺑﻪ ﮐﺮﺍﺋﯽ ﺟﺎﺋﺔ ﭘ‪％‬ﺮ ‪Ｌ‬ﯽ ﺍﮔﺮ ﻣﺼﺮ ﺭ＠ ﺍﻭﺭ ﺧﻮﺩ‬
‫ﮐﻮﺩﺭﺳﺖ ﺳﻤﺠ‪％‬ﺘﺎ ﺭ＠ ﺍﻭﺭ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﮐﻮ ！‪％‬ﮑﺮﺍ ﮐﺮ ﺍﺱ ﮐﺔ ﻣﺘﺒﺎﺩﻝ ﺍﺣﮑﺎﻡ ﭘﺮ ﺭﺍﺿﯽ‬
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‫ﺭ＠ ﺗﻮﺍګﺴﺔ ﺇ‪ ¦，＄‬ﮐﺎﻓﺮ ﮐﺎ ﺣﮑﻢ ﺍ‪ Ｈ‬ﺍﺳ‪＋‬ﻡ ﺟﺎﻧﺘﺔ ﻫﯽ ﻫ‪) Ｓ‬ګﻌﻨﯽ ﺍﺱ ﭘﺮ ﺣﺪ ﺍﺭﺗﺪﺍﺩ‬

‫ﻗﺎﺋﻢ ﮐﯽ ﺟﺎﺋﺔ ﮔﯽ“۔‬
‫ﺍﺣﻤﺪ ﺍﻭﺭ ﻣﺤﻤﻮﺩ ﺷﺎﮐﺮ‪‬ﮐﺎﮐ‪＋‬ﻡ ﺧﺘﻢ ﻫﻮﺍﺍﷲ ﺍﻥ ﺩﻭﻧﻮﺃ ﮐﻮ ﺟﺰﺍﺋﺔ ﺧ‪，‬ﺮ ﺩﺓ ۔ﺟﺎ‪Ｈ‬‬
‫ﭘﺮ ﻻﺯﻡ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺍﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﻣﻌﻠﻮﻣﺎﺕ ﮐﺮﺓ ګﻪ ﻋﻠﻢ ﺣﺪګﺚ ‪،‬ﻟﻐﺖ ﻭﺗﻔﺴ‪，‬ﺮ ﮐﺔ‬
‫ﺩﺭﺧﺸﻨﺪﻩ ﺳﺘﺎﺭﺓ ﻫ‪ Ｓ‬ﺩﻭﺭﺣﺎﺿﺮ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ﺍﻥ ﮐﺎ ‪ Ａ‬ﭘﻠﻪ ﻧﻬ‪ Ｓ‬ﻋ‪＋‬ﻣﻪ ﻗﺮﺿﺎﻭﯼ ‪Ｌ‬ﯽ‬
‫ﻧﻬ‪ Ｓ‬۔‬
‫ﻏﻮﺭ ﮐﺮګﺄ ګﻪ ﺍﻥ ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ ﺗﻮﺑﻪ ﮐﺮﻭﺍ_ ﮐﯽ ﺑﺎﺕ ﮐﺮﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﺟﻮ ﺍﻥ ﺁﺛﺎﺭ ﮐﻮ ﺣﺎﮐﻢ‬
‫ﮐﯽ ﺣﻤﺎګﺖ ﻣ‪ Ｓ‬ﻟﺔ )ﺟ‪，‬ﺴﺔ ﺑﻌﺾ ﺍﺳ‪＋‬ﻣﯽ ﺟﻤﺎﻋﺘ‪ Ｓ‬ﺩګﮑ‪％‬ﺌﺔ ﮐﺘﺎﺏ”ﺩﻋﺎۃ ﻻﻗﻀﺎۃ‬
‫“ﺍﻭﺭ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﻭﻩ ﺩﻋﻮګﺪﺍﺭ ﺟﻮ ﺳ‪，‬ﺪ ﻗﻄﺐ‪‬ﻭﻏ‪，‬ﺮﻩ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﻮ ﺍﻥ ﮐﯽ ﺫﺍﺗﯽ‬
‫ﺭﺍﺋﺔ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﺁﺛﺎﺭ ﺳﺔ ﺍﺳﯽ ﻃﺮﺡ ﺣﺠﺖ ﭘﮑﺆﺗﺔ ﻫ‪ Ｓ‬ﺟﺲ ﮐﯽ ﺷ‪，‬ﺦ‬
‫ﻣﺤﻤﻮﺩ ﺷﺎﮐﺮ ‪ _‬ﺗﺮﺩګﺪ ﮐﯽ ‪(Ｂ‬ﺣﺎﮐﻢ ﺳﺔ ﺗﻮﺑﻪ ﮐﺮﻭﺍ_ ﮐﯽ ﺑﺎﺕ ﻧﻬ‪ Ｓ‬ﮐﺮﺭ‪Ｂ‬‬
‫ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺱ ﺳﺔ ﺗﻮﺑﻪ ﮐﺮﻭﺍ_ ﮐﯽ ﮔﻨﺠﺎﺋﺶ ﻧﻬ‪ Ｂ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ‪ Ｃ‬ﻋﻘﻠﻤﻨﺪ ﺍﺱ ﮐﺎ ﺣﮑﻢ‬
‫ﺟﺎﻧﺘﺎ ‪ Ｂ‬۔‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ‪ ‬ﮐﯽ ګﻪ ﺗﻔﺴ‪，‬ﺮ ﺍﺟﺘﻬﺎﺩ ‪ Ｂ‬ﺣﮑﻤﺎً ﻣﺮﻓﻮﻉ ﮐﺔ ﻗﺒ‪，‬ﻞ ﺳﺔ ﻧﻬ‪Ｓ‬‬ ‫‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ‪ ‬ﮐﯽ ﺗﻔﺴ‪，‬ﺮ ﻧﻬ‪ Ｓ‬ﮐﻪ ﺍﺳﺔ ﻣﺮﻓﻮﻉ ﻣﺎﻧﺎ ﺟﺎﺋﺔ ﺑﻠﮑﻪ ﻣﺤﺾ ﺍﺟﺘﻬﺎﺩ ‪ Ｂ‬ﺟﺲ‬
‫ﺳﺔ ﺩګﮕﺮ ﻣﺨﺘﻠﻒ ﻗﺮﺍﺋﻦ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺍﺧﺘ‪＋‬ﻑ ﮐ‪，‬ﺎ ﺟﺎﺳﮑﺘﺎ ‪ Ｂ‬ﺟﺒﮑﻪ ﺍﺑﻦ ﻋﺒﺎﺱ‪_‬‬
‫ﻧﮑﺎﺡ ﻣﺘﻌﻪ ﮐﯽ ﺣﻠﺖ ﺳﺔ ﺭﺟﻮﻉ ﮐﺮﻟ‪，‬ﺎ ﺗ‪％‬ﺎ۔‬

‫ ﺻﺤﺎ‪ Ｋ‬ﮐﺎ ﻗﻮﻝ ﺍﻭﺭ ﺍﺩﻟﻪ ﺷﺮﻋ‪，‬ﻪ ﻣ‪Ｓ‬‬

‫ﺍﺱ ﮐﺎ ﻣﻘﺎﻡ‬
‫ﺟﺐ ‪ _ Ａ‬ګﻪ ﻣﺎﻥ ﻟ‪，‬ﺎ ﮐﻪ ګﻪ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ‬ﮐﯽ ﺭﺍﺋﺔ ‪ Ｂ‬ﺗﻮ ﻋﻠﻢ ﺍﻻﺻﻮﻝ ﮐﯽ ﺭﻭﺷﻨﯽ‬
‫ﻣ‪ Ｓ‬ګﻪ ﺑﺎﺕ ﻣﻌﻠﻮﻡ ‪ Ｂ‬ﮐﻪ ﺻﺤﺎ‪ Ｋ‬ﮐﺎ ﻗﻮﻝ ﻗﺮﺁﻥ ﮐﺔ ﻋﻤﻮﻣﺎﺕ ﮐﯽ ﺗﺨﺼ‪，‬ﺺ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺎ‬
‫ﺣﻨﻔ‪，‬ﻪ ﮐﺔ ﻧﺰﺩګﮏ ﻣﺨﺼﺼﺎﺕ ﻣﺘﺼﻞ ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﺍﺱ ﮐﺎ ﻫﻤﺎﺭﺓ ﺯګﺮ ﺑﺤﺚ ﻋﻨﻮﺍﻥ ﺳﺔ‬
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‫ﺗﻌﻠﻖ ﻧﻬ‪ Ｓ‬ﺟﻤﻬﻮﺭ ﮐﺔ ﻧﺰﺩګﮏ ﺗﺨﺼ‪，‬ﺺ ﻣﺘﺼﻞ ﺍﻭﺭ ﻣﻨﻔﺼﻞ ﺩﻭﻧﻮﺃ ﻃﺮﺡ ﮐﺎ ﻗﻮﻝ‬
‫ﻧﻬ‪ Ｂ Ｓ‬۔)ﺍﻟﻔﺮﻭﻕ ﻟﻠﻘﺮﺍ‪ Ｑ‬ﻭﺍﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺍﺑﻮﺯ‪＄‬ﺮۃ(‬

‫ ﺍﺱ ﻗﻮﻝ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍ‪ Ｈ‬ﻋﻠﻢ ﮐﺔ ﻏﻠﻂ ﺍﻗﻮﺍﻝ‬

‫ګﻪ ﺑﺎﺕ ﻣﻌﺮﻭﺩﻑ ‪ Ｂ‬ﮐﻪ ﺍﻟﺒﺎ ﺍﻥ ﻟﻮﮔﻮﺃ ﻣ‪ Ｓ‬ﺑﺆﺓ ﻣﻤﺘﺎﺯ ﻫ‪ Ｓ‬ﺟﻮ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﷲ‬
‫ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻮﻣﺖ ﮐﺮ_ ﻭﺍﻻ ﮐﺎﻓﺮ ﻧﻬ‪ Ｓ‬ﺍﺱ ﮐﯽ ﻭﺟﻪ ﺍﻥ ﮐﺎ ګﻪ ﻧﻈﺮګﻪ‬
‫‪ Ｂ‬ﺍګﻤﺎﻥ ﻗﻮﻝ ﺍﻭﺭ ﺍﻋﺘﻘﺎﺩ ﮐﺎ ﻧﺎﻡ ‪ Ｂ‬ﺍﻭﺭ ﺍﻋﻤﺎﻝ ﮐﻤﺎﻝ ﺍګﻤﺎﻥ ﺳﺔ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﺷﺎﻋﺮﻩ‬
‫ﺍﻭﺭ ﻣﺎﺗﺮګﺪګﻪ ﮐﺎ ﻣﺸﻬﻮﺭ ﻣﺬﻫﺐ ‪Ｌ‬ﯽ ګﻬﯽ ‪ Ｂ‬۔ﺍﻟﺒﺎ ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺍﺑﻦ ﺣﺠﺮ ﺳﺔ‬
‫ﻣﺘﺎﺛﺮ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺑﻦ ﺣﺠﺮ‪‬ﻋﻘ‪，‬ﺪﺓ ﻣ‪ Ｓ‬ﺍﺷﻌﺮﯼ ﺗ‪％‬ﺔ ﺍﻭﺭ ﺍﺱ ﻣﺴﺌﻠﺔ ﻣ‪ Ｓ‬ﺑﻬﺖ ﺳﺔ‬
‫ﻋﻠﻤﺎءﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ﺧ‪＋‬ﻑ ﺗ‪％‬ﺔ ﺍګﺴﺔ ﻫﯽ ﺍﻥ ﮐﺎګﻪ ﻧﻈﺮګﻪ ‪Ｌ‬ﯽ ﺑﻨ‪，‬ﺎﺩ ﺑﻨﺎ ﮐﻪ ﮐﻔﺮ ﺻﺮﻑ‬
‫ﺟﺤﻮﺩ ﺳﺔ ﻫﻮﺗﺎ ‪ Ｂ‬ﻧﻪ ﮐﻪ ﺟﻮﺍﺭﺡ ﺳﺔ ګﻪ ﻣﺤﺾ ﻋﻘ‪，‬ﺪﺓ ﮐﯽ ﺧﺮﺍ‪ Ｂ Ｋ‬۔ﭘﺎﮎ ‪ Ｂ‬ﻭﻩ‬
‫ﺫﺍﺕ ﺟﻮ ﻏﻠﻄﯽ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﯽ ﺍﻭﺭ ﻋ‪，‬ﺐ ﺗﻮ ﺍﻥ ﻟﻮﮔﻮﺃ ﭘﺮ ‪ Ｂ‬ﺟﻮ ﺍﻟﺒﺎ ﮐﯽ ﺍﺱ ﻃﺮﺡ‬
‫ﭘ‪，‬ﺮﻭﯼ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺔ ﻣﻌﺒﻮﺩ ﮐﯽ ﮐﯽ ﺟﺎﺗﯽ ‪ Ｂ‬ﺍﺱ ﮐﺔ ﺑﺎﻭﺟﻮﺩ ‪Ｌ‬ﯽ ﺗﻘﻠ‪，‬ﺪ ﮐﺎ ﺍﻧﮑﺎﺭ‬
‫ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺳﻠﻔ‪，‬ﺖ ﮐﺎ ﺩﻋﻮﯼ ﺩﺭﺣﻘ‪，‬ﻘﺖ ګﻪ ﺳﻠﻔ‪，‬ﺖ ﺍﻭﺭ ﺣﺪګﺚ ﺳﺔ ﮐﻮﺳﻮﺃ ﺩﻭﺭ‬
‫ﻫ‪ Ｓ‬ﺍﮔﺮﭼﻪ ﺳﻨﺪ ﮐﺔ ﻋﻠﻮﺍﻭﺭ ﻧﺰﻭﻝ ﮐﺔ ﻣﺘﻌﻠﻖ ﮐ‪％‬ﻞ ﮐﺮ ﺑﺎﺕ ﮐﺮﺳﮑﺘﺔ ﻫ‪) Ｓ‬ﺍﻟﺒﺎ ﮐﺔ‬
‫ﻋﻘ‪，‬ﺪﺓ ﮐﺔ ﻣﺘﻌﻠﻖ ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ”ﺣﻘ‪，‬ﻘ＆ ﺍﻻګﻤﺎﻥ ﻋﻨﺪﺍﻟﺸ‪，‬ﺦ ﺍﻻﻟﺒﺎ “ﺍﺯ ﻣﺤﻤﺪ‬
‫ﺍﺑﻮﺭﺣ‪，‬ﻢ(ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﺩګﮕﺮ ﺍﺳ‪＋‬ﻣﯽ ﺟﻤﺎﻋﺘﻮﺃ ﮐﺔ ﺳﺮﮐﺮﺩﻩ ﻟﻮﮒ ﺟ‪，‬ﺴﺔ ﺍﺧﻮﺍ‬
‫ګﻪ ﺍﺱ ﻻﺋﻖ ﻧﻬ‪ Ｓ‬ﮐﻪ ﺍﻥ ﮐﺔ ﺭﺩّ ﻣ‪ Ｓ‬ﻣﻌﺮﻭﻑ ﻫﻮﺍ ﺟﺎﺋﺔ ﺍﻥ ﮐﯽ ﻋﻠﻤﯽ ﮐﻢ ﻣﺎﺋ‪，‬ﮕﯽ ﺍﻭﺭ‬
‫ﻋﻠﻢ ﺷﺮﻋﯽ ﮐﺔ ﻣ‪，‬ﺪﺍﻥ ﻣ‪ Ｓ‬ﺍﻥ ﮐﯽ ﺣﻘ‪，‬ﻘﺖ ﻧﻪ ﻫﻮ_ ﮐﯽ ﺑﻨﺎءﭘﺮ۔‬

‫‪‬‬
‫‪‬‬
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‫ ﺍﻥ ﻋﻠﻤﺎءﺍﻭﺭ ﻣﺤﺪﺛ‪，‬ﻦ ﮐﺔ ﺍﻗﻮﺍﻝ ﺟﻮ ﻣﺬﻫﺐ‬

‫ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﺔ ﺣﺎﻣﯽ ﻫ‪Ｓ‬‬
‫ګﻪ ﺑﺔ ﺷﻤﺎﺭ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺔ ﺩﻭﺭﺣﺎﺿﺮ ﻣ‪: Ｓ‬ﺷ‪，‬ﺦ ﻣﺤﻤﺪ ﺍﺑﺮﺍﻫ‪，‬ﻢ ‪،‬ﻓﺎﺿﻞ ﻣﺤﺪﺙ ﺍﺣﻤﺪ‬
‫ﺷﺎﮐﺮ ﺍﻭﺭ ﺍﻥ ﮐﺔ ‪Ｌ‬ﺎﺋﯽ ﻣﺤﻤﻮﺩ ﺷﺎﮐﺮ ‪،‬ﺷ‪，‬ﺦ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﺒﺪﺍﻟﺨﺎﻟﻖ ‪،‬ﺍﻣﺎﻡ‬
‫ﺩﻭﺳﺮﯼ‪،‬ﺍﻣﺎﻡ ﻣﻮﺩﻭﺩﯼ ‪،‬ﺍﻣﺎﻡ ﻋﺒﺪﺍﻟﻌﺰګﺰ ﺑﻦ ﺑﺎﺯ‪،‬ﻋ‪＋‬ﻭﻩ ﺍﺯګﺄ ﻋﻠﻤﺎءﻣﺘﻘﺪﻣ‪，‬ﻦ ﺟ‪，‬ﺴﺔ ﺍﺑﻦ‬
‫ﺗ‪，‬ﻤ‪，‬ﻪ ‪،‬ﺍﺑﻦ ﮐﺜ‪，‬ﺮﻭﻏ‪，‬ﺮﻩ ۔‬

‫ﺷ‪，‬ﺦ ﺍﻻﺳ‪＋‬ﻡ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬‬

‫ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ﺣﺎﮐﻢ ﺍﮔﺮ ﺩګﻨﺪﺍﺭ ﻫﻮﻟ‪，‬ﮑﻦ ﻋﻠﻢ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮﺓ‬
‫ﺗﻮﺟﻬﻨﻤﯽ ‪ Ｂ‬ﺍﻭﺭ ﺍﮔﺮ ﻋﺎ‪ Ｐ‬ﻫﻮ ﻟ‪，‬ﮑﻦ ﺍﺱ ﮐﺔ ﺧ‪＋‬ﻑ ﻓ‪，‬ﺼﻠﻪ ﺩﺓ ﺟﺴﺔ ﻭﻩ ﺍﭘﻨﺔ ﻋﻠﻢ ﮐﺔ‬
‫ﻣﻄﺎﺑﻖ ﺣﻖ ﺟﺎﻧﺘﺎ ‪ Ｂ‬ګﻪ ‪Ｌ‬ﯽ ﺟﻬﻨﻤﯽ ‪ Ｂ‬ﺍﻭﺭ ﺍﮔﺮ ﺍﻧﺼﺎﻑ ﺍﻭﺭ ﻋﻠﻢ ﺩﻭﻧﻮﺃ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻫﯽ‬
‫ﻓ‪，‬ﺼﻠﻪ ﮐﺮﺩﺓ ﺗﻮ ګﻪ ﺑﺎﻻﻭﻟﯽٰ ﺟﻬﻨﻤﯽ ‪ Ｂ‬ګﻪ ﺍﺱ ﻭﻗﺖ ‪ Ｂ‬ﺟﺐ ﮐﺴﯽ ﺷﺨﺺ ﮐﺔ ﻣﻘﺪﻣﺔ‬
‫ﮐﺎ ﻓ‪，‬ﺼﻠﻪ ﮐﺮﺓ ﺍﻭﺭ ﺟﺐ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﺩګﻦ ﻣ‪ Ｓ‬ﻋﺎﻡ ﺣﮑﻢ ﮐﺮﺓ ﺍﻭﺭ ﺣﻖ ﮐﻮ ﺑﺎﻃﻞ‬
‫‪،‬ﺑﺎﻃﻞ ﮐﻮ ﺣﻖ ‪،‬ﺳﻨﺖ ﮐﻮ ﺑﺪﻋﺖ ‪،‬ﺑﺪﻋﺖ ﮐﻮ ﺳﻨﺖ ‪،‬ﻣﻌﺮﻭﻑ ﮐﻮ ﻣﻨﮑﺮ ‪،‬ﻣﻨﮑﺮ ﮐﻮ‬
‫ﻣﻌﺮﻭﻑ ﺑﻨﺎﺩﺓ ﺍﻭﺭ ﺟﻦ ﺳﺔ ﺍﷲ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺭﺳﻮﻝ _ ﻣﻨﻊ ﮐ‪，‬ﺎ ﺍﻥ ﮐﺎ ﺣﮑﻢ ﺩﺓ ﺍﻭﺭ‬
‫ﺟﻦ ﮐﺎ ﺣﮑﻢ ﺍﻟٰﻪ ﺍﻟﻤﺮﺳﻠ‪，‬ﻦ ‪،‬ﻣﺎﻟﮏ ګﻮﻡ ﺍﻟﺪګﻦ ﺍﻭﺭ ﺩﻧ‪，‬ﺎ ﻭﺁﺧﺮﺕ ﻣ‪ Ｓ‬ﺣﻤﺪ ﮐﺔ ﺳﺰﺍﻭﺍﺭ‬
‫ﻫﯽ ﮐﺮﺓ ﮔﺎ ‪:‬‬
‫”ﻭَﻟَﻪُ ﺍﻟﺤُﮑﻢُ ﻭَﺍِﻟَ‪，‬ﻪِ ﺗُﺮﺟَﻌُﻮﻥَ‬
‫ګﻌﻨﯽ ﺣﮑﻢ ﺍﺳﯽ ﮐﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﺳﯽ ﮎ ﻃﺮﻑ ﺗﻢ ﻟﻮ！ﺎﺋﺔ ﺟﺎٶﮔﺔ ۔‬
‫ﻧ‪，‬ﺰ۔‬
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‫”‪ÇƒÏe$!$# ’n?tã …çνtÎγôàã‹Ï9 Èd,ysø9$# ÈÏŠuρ 3“y‰ßγø9$$Î/ …ã&s!θß™u‘ Ÿ≅y™ö‘r& ü”Ï%©!$# uθèδ‬‬

‫‪“ ∩⊂⊂∪ šχθä.Ύô³ßϑø9$# oν̍Ÿ2 öθs9uρ Ï&Íj#à2‬‬

‫ﻭﻩ ﺫﺍﺕ ‪ Ｂ‬ﺟﺲ _ ﺍﭘﻨﺎ ﺭﺳﻮﻝ ‪Ｆ‬ﺍګﺖ ﺍﻭﺭ ﺩګﻦ ﺣﻖ ﮐﺔ ﺳﺎﺗ‪，Ｌ ＃‬ﺠﺎ ﺗﺎﮐﻪ ﻭﻩ ﺍﺳﺔ‬
‫ﺳﺎﺭﺓ ﺩګﻦ ﭘﺮ ﻏﺎﻟﺐ ﮐﺮﺩﺓ ﺍﻭﺭ ﺍﷲ ﮐﺎ‪ Ｑ‬ﮔﻮﺍﻩ ‪Ｂ‬۔‬
‫ﺣﺎﻓﻆ ﺍﺑﻦ ﮐﺜ‪，‬ﺮ‪‬‬
‫ﺍﺑﻦ ﮐﺜ‪，‬ﺮ ﺍﷲ ﺗﻌﺎﻟﯽٰ ﮐﺔ ﺍﺱ ﻓﺮﻣﺎﻥ‪:‬‬

‫&‪4 tβθäóö7tƒ Ïπ¨ŠÎ=Îγ≈yfø9$# zΝõ3ßssùr‬‬

‫ګﻌﻨﯽ ‪:‬ﮐ‪，‬ﺎ ﻭﻩ ﺟﺎ‪，Ｉ‬ﺖ ﮐﺎ ﺣﮑﻢ ﺇ‪＄‬ﻮﻧﺈﺗﺔ ﻫ‪ Ｓ‬۔‬

‫ﮐﯽ ﺗﻔﺴ‪，‬ﺮ ﻣ‪ Ｓ‬ﻓﺮﻣﺎﺗﺔ ﻫ‪”:Ｓ‬ﺍﷲ ﺗﻌﺎﻟﯽٰ ﺍﺱ ﺷﺨﺺ ﭘﺮ ﺭﺩّ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﮐﻪ ﺟﻮ ﺍﺱ ﮐﺔ‬
‫ﻣﺤﮑﻢ ﺍﻭﺭ‪ Ｃ‬ﺧ‪，‬ﺮ ﭘﺮ ﻣﺸﺘﻤﻞ ﺍﻭﺭ ‪ Ｃ‬ﺷﺮ ﺳﺔ ﺭﻭﮐﻨﺔ ﻭﺍﻟﺔ ﺣﮑﻢ ﺳﺔ ﻧﮑﻞ ﮐﺮ ﺍﻥ‬
‫ﺁﺭﺍءﺍﻭﺭ ﺧﻮﺍﻫﺸﺎﺕ ﺍﻭﺭﺍ ﺻﻄ‪＋‬ﺣﺎﺕ ﮐﺔ ﭘ‪，‬ﭽ‪％‬ﺔ ﭘﺆﺟﺎﺋﺔ ﺟﻨﻬ‪ Ｓ‬ﻟﻮﮔﻮﺃ _ ﺍﷲ ﮐﯽ‬
‫ﺷﺮګﻌﺖ ﮐﯽ ﺩﻟ‪，‬ﻞ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺑﻨﺎګﺎ ﻫﻮګﺎ ﺟ‪，‬ﺴﺔ ﺗﺎﺗﺎﺭ ﺍﭘﻨﺔ ﺑﺎﺩﺷﺎﻩ ﭼﻨﮕ‪，‬ﺰ ﺧﺎﻥ ﮐﺔ ﻭﺿﻊ‬
‫ﮐﺮﺩﻩ ﻗﺎﻧﻮﻥ ګﺎﺳﻖ ﮐﺔ ﻣﻄﺎﺑﻖ ﺍﭘﻨﯽ ﻣﻠﮑﯽ ﺳ‪，‬ﺎﺳ‪，‬ﺎﺕ ﮐﺎ ﻓ‪，‬ﺼﻠﻪ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ ګﻪ ﮐﺘﺎﺏ‬
‫ﺍﺣﮑﺎﻡ ﮐﺎ ﻣﺠﻤﻮﻋﻪ ‪ Ｂ‬ﺟﻨﻬ‪ Ｓ‬ﺍﺱ _ ﻣﺨﺘﻠﻒ ﺍﺩګﺎﻥ ﺳﺔ ﺍﺧﺬ ﮐ‪，‬ﺎ ﺟ‪，‬ﺴﺔ‬
‫ګﻬﻮﺩګﺖ‪،‬ﻧﺼﺮﺍﻧ‪，‬ﺖ‪،‬ﺩګﻦ ﺍﺳ‪＋‬ﻡ ﻭﻏ‪，‬ﺮﻩ ﺍﺱ ﮐﺔ ﺍﮐﺜﺮ ﺍﺣﮑﺎﻡ ﺍﺱ ﮐﯽ ﺍﭘﻨﯽ ﺭﺍﺋﺔ ﺍﻭﺭ‬
‫ﺧﻮﺍﻫﺶ ﮐﺔ ﻣﻄﺎﺑﻖ ﻫ‪ Ｓ‬ﺗﻮ ﺍﺱ ﮐﯽ ﻗﻮﻡ ﮐﺔ ﻟﺌﺔ ګﻪ ﺍګﮏ ﻗﺎﺑﻞ ﺍﺗﺒﺎﻉ ﺷﺮګﻌﺖ ﻗﺮﺍﺭ‬
‫ﭘﺎﺋﯽ ﺟﺴﺔ ﻭﻩ ﺍﷲ ﮐﯽ ﮐﺘﺎﺏ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺭﺳﻮﻝ‪‬ﭘﺮ ﻣﻘﺪﻡ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺗﻮﺟﻮ ‪Ｌ‬ﯽ‬
‫ﺍګﺴﺎ ﮐﺮﺓ ﻭﻩ ﮐﺎﻓﺮ ‪ Ｂ‬ﺍﺱ ﮐﺔ ﺧ‪＋‬ﻑ ﻗﺘﺎﻝ ﻓﺮﺽ ‪ Ｂ‬ﺣﺘﯽ ﮐﻪ ‪ Ｃ‬ﭼ‪％‬ﻮ！ﯽ ﺑﺎﺕ ﻣ‪ Ｓ‬ﺍﷲ‬
‫ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺭﺳﻮﻝ ﮐﺔ ﺣﮑﻢ ﮐﯽ ﻃﺮﻑ ﭘﻠ¦ ﺁﺋﺔ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺳﻮﺍ ﮐﺴﯽ ﮐﺎ ﺣﮑﻢ ﻧﻪ‬
‫ﻣﺎ_“ﺍګﺴﺔ ﻫﯽ ﺍﺑﻦ ﮐﺜ‪，‬ﺮ _ ﺍﭘﻨﯽ ﺗﺎﺭګﺦ ﮐﯽ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ګﺎﺳﻖ ﺍﻭﺭ ﺍﺱ ﺟ‪，‬ﺴﺔ ﺩګﮕﺮ‬
‫ﻗﻮﺍﻧ‪，‬ﻦ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎ_ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﺳﯽ ﻃﺮﺡ ﮐﯽ ﮔﻔﺘﮕﻮ ﮐﯽ ‪ Ｂ‬ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ﺟﻮ ﺍﷲ‬
‫ﮐﯽ ﺍﭘﻨﺔ ﻧﺒﯽ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪﺍﷲ ﺧﺎﺗﻢ ﺍﻻﻧﺒ‪，‬ﺎءﭘﺮ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﻣﺤﮑﻢ ﺷﺮګﻌﺖ ﮐﻮ ﭼ‪％‬ﻮﺅ‬
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‫ﮐﺮ ﺩګﮕﺮ ﻣﻨﺴﻮﺥ ﺷﺮﺍﺋﻊ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎﻟﺔ ﻭﻩ ﮐﺎﻓﺮ ‪ Ｂ‬ﺗﻮ ﺟﻮ ګﺎﺳﻖ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎﮐﺮ‬
‫ﺍﺳﺔ ﺍﺱ ﭘﺮ ﻣﻘﺪﻡ ﮐﺮﺩﺓ ﻭﻩ ﮐ‪，‬ﺎ ﻫﻮﺍ؟ﺟﻮ ﺍګﺴﺎ ﮐﺮﺓ ﮔﺎ ﻣﺴﻠﻤﺎﻥ ﺍﺱ ﮐﺔ ﮐﻔﺮ ﭘﺮ ﻣﺘﻔﻖ‬
‫ﻫ‪Ｓ‬۔‬

‫ﻋ‪＋‬ﻣﻪ ﺍﻣﺎﻡ ﻣﺤﺪﺙ ﺍﺣﻤﺪ ﺷﺎﮐﺮ‪‬‬

‫ﺷ‪，‬ﺦ ﺍﺣﻤﺪ ﺷﺎﮐﺮ ”ﻋﻤﺪۃ ﺍﻟﺘﻔﺴ‪，‬ﺮ“ﮐﯽ ﺗﻌﻠ‪，‬ﻖ ﻣ‪ Ｓ‬ﻓﺮﻣﺎﺗﺔ ﻫ‪ Ｓ‬ﻣ‪ Ｓ‬ﮐﻬﺘﺎ ﻫﻮﺃ‪:‬ﺍﺱ ﮐﺔ‬
‫ﺑﺎﻭﺟﻮﺩ ‪Ｌ‬ﯽ ﮐ‪，‬ﺎﺍﷲ ﮐﯽ ﺷﺮګﻌﺖ ﻣ‪ Ｓ‬ګﻪ ﺟﺎﺋﺰ ‪ Ｂ‬ﮐﻪ ﻣﺴﻠﻤﺎﻥ ﺍﭘﻨﺔ ﺷﻬﺮﻭﺃ ﻣ‪ Ｓ‬ﺑﺖ‬
‫ﭘﺮﺳﺖ ﻣﻠﺤﺪ ګﻮﺭﭖ ﮐﺔ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﺔ ﻣﻄﺎﺑﻖ ﻓ‪，‬ﺼﻠﺔ ﮐﺮګﺄ ؟ﺑﻠﮑﻪ ﺍګﺴﺔ ﻗﺎﻧﻮﻥ ﮐﺔ‬
‫ﻣﻄﺎﺑﻖ ﺟﻮ ﺑﺎﻃﻞ ﺧﻮﺍﻫﺸﺎﺕ ﺍﻭﺭ ﺁﺭﺍءﭘﺮ ﻣﺒﻨﯽ ﻫﻮﻭﻩ ﺟﺲ ﻃﺮﺡ ﭼﺎﻫ‪ Ｓ‬ﺗﻐ‪，‬ﺮ ﻭﺗﺒﺪﻝ‬
‫ﮐﺮﺩګﺄ ﺟﺲ ﮐﺎ ﺑﺎ ګﻪ ﻧﻬ‪ Ｓ‬ﺳﻮﭼﺘﺎﮐﻪ ګﻪ ﺩګﻦ ﺍﺳ‪＋‬ﻡ ﮐﺔ ﻣﻄﺎﺑﻖ ﻫ‪ Ｓ‬ګﺎﻣﺨﺎﻟﻒ‬
‫؟ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﺳﺎﺗ‪ ＃‬ګﻪ ﺻﻮﺭﺕ ﭘﻮﺭﯼ ﺗﺎﺭګﺦ ﺍﺳ‪＋‬ﻣﯽ ﻣﯽ ﺻﺮﻑ ﻋﻬﺪ ﺗﺎﺗﺎﺭ ﻣ‪Ｓ‬‬
‫ﭘ‪，‬ﺶ ﺁﺋﯽ ګﻪ ﻇﻠﻢ ﺍﻭﺭ ﺍﻧﺪ‪，＄‬ﺮﺓ ﮐﺔ ﺍﺩﻭﺍﺭ ﻣ‪ Ｓ‬ﺳﺐ ﺳﺔ ﺑﺮﺍ ﺩﻭﺭ ﺗ‪％‬ﺎ ﺍﺱ ﮐﺔ ﺑﺎﻭﺟﻮﺩ‬
‫‪Ｌ‬ﯽ ﻭﻩ ﺍﺱ ﮐﺔ ﺁﮔﺔ ﻧﻬ‪ Ｓ‬ﺟ‪％‬ﮑﺔ ﺍﻭﺭ ﺍﺳ‪＋‬ﻡ ﺗﺎﺗﺎﺭ ﭘﺮ ﻏﺎﻟﺐ ﺭ＠ ﭘ‪％‬ﺮﺍﻧﻬ‪ Ｓ‬ﺍﷲ ﮐﺔ ﺩګﻦ‬
‫ﻣ‪，‬ﺃﺪﺍﺧﻞ ﮐﺮﺩګﺎ ﺍﻭﺭ ﻣﺴﻠﻤﺎﻥ ﮐﺔ ﺩګﻦ ﻭﺷﺮګﻌﺖ ﭘﺮ ﺍﺳﺘﻘﺎﻣﺖ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺍﻧﻬﻮﺃ _‬
‫ﺟﻮ ﮐﭽ‪ ＃‬ﮐ‪，‬ﺎ ﺍﺱ ﮐﺎ ﺍﺛﺮ ﺯﺍﺋﻞ ﻫﻮﮔ‪，‬ﺎ ﺍﺱ ﻭﻗﺖ ﺍﺱ ﺑﺮﺓ ﺍﻭﺭ ﻇﺎ‪ Ｐ‬ﺣﮑﻢ ﮐﺎ ﻣﺼﺪﺭ‬
‫ﺣﮑﺎﻡ ﮐﺎ ﺍګﮏ ﻣﺨﺼﻮﺹ ﮔﺮﻭﻩ ﺗ‪％‬ﺎ ﻣﺤﮑﻮﻡ ﺍﻣﺖ ﺍﺳ‪＋‬ﻣ‪，‬ﻪ ﮐﺔ ﺍﻓﺮﺍﺩ ﻣ‪ Ｓ‬ﺳﺔ ﮐﻮﺋﯽ‬
‫‪Ｌ‬ﯽ ﺷﺎﻣﻞ ﻧﻪ ﺗ‪％‬ﺎ ﺍﻭﺭ ﻧﻪ ﻫﯽ ﺍﻧﻬﻮﺃ _ ﺳ‪，‬ﮑ‪％‬ﺎ ﻧﻪ ﺍﭘﻨﯽ ﺍﻭﻻﺩ ﮐﻮ ﺳﮑ‪％‬ﺎګﺎ ﻟﻬٰﺬﺍ ﺑﻬﺖ‬
‫ﺟﻠﺪ ﺍﺱ ﮐﺎﺍﺛﺮ ﺯﺍﺋﻞ ﻫﻮﮔ‪，‬ﺎ۔‬
‫ﮐ‪，‬ﺎ ﺗﻢ ﺩګﮑ‪％‬ﺘﺔ ﻧﻬ‪ Ｓ‬ﮐﻪ ﺣﺎﻓﻆ ﺍﺑﻦ ﮐﺜ‪，‬ﺮ‪ _‬ﺁ！‪％‬ﻮګﺄ ﺻﺪﯼ ﻫﺠﺮﯼ ﮐﺔ ﺍﺱ ﻗﺎﻧﻮﻥ‬
‫ﺟﺴﺔ ﺩﺷﻤﻦ ﺍﺳ‪＋‬ﻡ ﭼﻨﮕ‪，‬ﺰ ﺧﺎﻥ _ ﻭﺿﻊ ﮐ‪，‬ﺎ ﺍﺱ ﮐﯽ ﺟﻮ ﺻﻮﺭ ﺕ ﺍﻧﻬﻮﺃ _ ﺑ‪，‬ﺎﻥ ﮐﯽ‬
‫‪ Ｂ‬ﻭﻫﯽ ﺻﻮﺭﺕ ﺁﺝ ﮐﺔ ﺩﻭﺭ ﭼﻮﺩﻫﻮګﺄ ﺻﺪﯼ ﻫﺠﺮﯼ ﮐﺔ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ ‪ Ｂ‬ﺻﺮﻑ‬
‫ﺍګﮏ ﻓﺮﻕ ‪ Ｂ‬ﺟﺲ ﮐﯽ ﻃﺮﻑ ‪ Ａ‬ﺍﺷﺎﺭﻩ ﮐﺮﭼﮑﺔ ﻫ‪ Ｓ‬ﮐﻪ ګﻪ ﺻﻮﺭﺕ ﺍﺱ ﻭﻗﺖ ﺣﮑﺎﻡ ﮐﺔ‬
‫ﺍګﮏ ﺧﺎﺹ ﻃﺒﻘﺔ ﻣ‪ Ｓ‬ﺗ‪％‬ﯽ ﺟﻮ ﻭﻗﺘﺎً ﻓﻮﻗﺘﺎً ﺍﻣﺖ ﺍﺳ‪＋‬ﻣ‪，‬ﻪ ﻣ‪ Ｓ‬ﺷﺎﻣﻞ ﻫﻮﮔ‪，‬ﺎ ﺍﻭﺭ ﺍﻥ‬
‫ﺁﺛﺎﺭ ‪Ｌ‬ﯽ ﺯﺍﺋﻞ ﻫﻮﮔﺌﺔ۔ﺍﻥ ﮐﯽ ﺑﻨﺴﺒﺖ ﺁﺝ ﮐﺔ ﻣﺴﻠﻤﺎﻥ ﺍﻧﺘﻬﺎﺋﯽ ﺑﺮﺓ ﺣﺎﻝ ﺍﻭﺭ ﻇﻠﻢ ﺍﻭﺭ‬
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‫ﺍﻧﺪ‪，＄‬ﺮﺓ ﻣ‪ Ｓ‬ﻫ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺁﺝ ﺍﮐﺜﺮ ﺍﺳ‪＋‬ﻣﯽ ﺍﻣﺘ‪ Ｓ‬ﺷﺮګﻌﺖ ﻣﺨﺎﻟﻒ ﺍﻭﺭ ګﺎﺳﻖ ﺳﺔ‬
‫ﻣﻠﺘﺔ ﺟﻠﺘﺔ ﻗﻮﺍﻧ‪，‬ﻦ ﻣ‪ Ｓ‬ﺷﺎﻣﻞ ﻫﻮﭼﮑﯽ ﻫ‪ Ｓ‬ﺟﺲ ﮐﺎ ﺑﻨﺎ_ ﻭﺍﻻ ﭘﮑﺎ ﮐﺎﻓﺮ ﺗ‪％‬ﺎ۔ګﻪ‬
‫ﻗﻮﺍﻧ‪，‬ﻦ ﺟﻨﻬ‪ Ｓ‬ﮐﭽ‪ ＃‬ﻧﺎﻡ ﻧﻬﺎﺩ ﻣﺴﻠﻤﺎﻥ ﺑﻨﺎﮐﺮ ﺍﺳ‪＋‬ﻡ ﮐﺔ ﺑ‪＂，‬ﻮﺃ ﮐﻮ ﺳﮑ‪％‬ﺎﮐﺮ ﺍﺱ ﭘﺮ ﺑﺎﭖ‬
‫ﺍﻭﺭﺑ‪＂，‬ﺔ ﺩﻭﻧﻮﺃ ﻓﺨﺮ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﭘ‪％‬ﺮ ﺍﺱ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﺍﻥ ﻟﻮﮔﻮﺃ ﮐﻮ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺟﻮ‬
‫ﺁﺝ ﮐﺔ ګﺎﺳﻖ ﮐﻮ ﺗ‪％‬ﺎﻣﺔ ﻫﻮﺋﺔ ﻫ‪ Ｓ‬ﺍﻭ ﺭﺟﻮ ﺍﻥ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﮐﺮﺓ ﺍﺱ ﮐﻮ ﺣﻘ‪，‬ﺮ‬
‫ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺍﻭ ﺭﺟﻮ ﺍﻧﻬ‪ Ｓ‬ﺩګﻦ ﻭﺷﺮګﻌﺖ ﮐﯽ ﭘﺎﺑﻨﺪﯼ ﮐﯽ ﺩﻋﻮﺕ ﺩﺓ ﺍﻧﻬ‪Ｓ‬‬
‫”ﺭﺟﻌﺖ ﭘﺴﻨﺪ“ﺍﻭﺭ ”ﺗﻨﮓ ﻧﻈﺮ“ﻭﻏ‪，‬ﺮﻩ ﺑﺮﺓ ﺍﻟﻘﺎﺑﺎﺕ ﺳﺔ ﭘﮑﺎﺭﺗﺔ ﻫ‪) Ｓ‬ﺑﻠﮑﻪ ګﻬﻮﺩ‬
‫ﻭﻧﺼﺎﺭﯼ ﮐﯽ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﻟﺌﺔ ﺑﻨﺎﺋﯽ ﮔﺌﯽ ﺍﺻﻄ‪＋‬ﺣﺎﺕ ﮐﻮ ﺭﻭﺍﺝ ﺩګﺘﺔ‬
‫ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺔ ﺩﻫﺸﺖ ﮔﺮﺩ ﺍﻧﺘﻬﺎء ﭘﺴﻨﺪ(ﺑﻠﮑﻪ ﺟﻮ ﺩﻭﭼﺎﺭ ﺍﺳ‪＋‬ﻣﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﺑﺎ‪ Ｒ‬ﺑﭽﺔ ﻫ‪Ｓ‬‬
‫ﺍﻧﻬ‪Ｌ Ｓ‬ﯽ ﺁﺝ ﮐﺔ ګﺎﺳﻖ ﮐﺔ ﻣﻄﺎﺑﻖ ﺑﻨﺎ_ ﮐﺔ ﻟﺌﺔ ﭘﻮﺭﯼ ﻃﺮﺡ ﺳﺮﮔﺮﻡ ﻫ‪ Ｓ‬ﮐﺒ‪％‬ﯽ‬
‫ﺳﻬﻮﻟﺖ ﺍﻭﺭﻧﺮﻣﯽ ﮐﺎﻧﺎﻡ ﻟﺔ ﮐﺮ ﺍﻭﺭﮐﺒ‪％‬ﯽ ﻣﮑﺮﻭﻓﺮګﺐ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﮐﺔ ﺍﻭﺭ ګﻪ ﺻﺮﺍﺣﺖ‬
‫ﮐﺮﭼﮑﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺍﭘﻨﺔ ﻣﺨﺘﻠﻒ ﺍﺧﺘ‪，‬ﺎﺭﺍﺕ ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮﮐﺔ ﺩګﻦ ﮐﻮ ﺭګﺎﺳﺖ ﺳﺔ ﺍﻟﮓ‬
‫ﮐﺮﺩګﺄ ﮔﺔ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻟﺌﺔ ﻣﻨﺎﺳﺐ ﻭﻗﺖ ﮐﺔ ﻣﻨﺘﻈﺮ ﻫ‪ Ｓ‬۔ﺗﻮﮐ‪，‬ﺎ ﺍﺱ ﺻﻮﺭﺕ ﻣ‪Ｓ‬‬
‫ﮐﺴﯽ ﻣﺴﻠﻤﺎﻥ ﮐﺔ ﻟﺌﺔ ﺟﺎﺋﺰ ‪ Ｂ‬ﮐﻪ ﺍﺱ ﻧﺌﺔ ﺩګﻦ ګﻌﻨﯽ ﻧﺌﺔ ﻗﺎﻧﻮﻥ ﮐﻮ ﻻﺯﻡ ﭘﮑﺆﺓ ګﺎ‬
‫ﮐﻮﺋﯽ ﺑﺎﭖ ﺧﻮﺍﻩ ﻋﺎ‪ Ｐ‬ﻫﻮ ګﺎ ﺟﺎ‪ Ｈ‬ﺍﭘﻨﯽ ﺍﻭﻻﺩ ﮐﻮ ﺍﺱ ﮐﯽ ﺗﻌﻠ‪，‬ﻢ ﺍﻭﺭ ﺍﺳﺔ ﻻﺯﻡ ﭘﮑﺆ_‬
‫ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻣﻄﺎﺑﻖ ﻋﻘ‪，‬ﺪﻩ ﻭﻋﻤﻞ ﺑﻨﺎ_ ﮐﯽ ﻃﺮﻑ ﺭﺍﻏﺐ ﮐﺮﺓ؟ګﺎﮐﺴﯽ ﻣﺴﻠﻤﺎﻥ ﮐﺔ‬
‫ﻟﺌﺔ ﺟﺎﺋﺰ ‪ Ｂ‬ﮐﻪ ﺍﺱ ﺁﺝ ﮐﺔ ګﺎﺳﻖ ﮐﺔ ﻣﺎﺗﺤﺖ ﻓ‪，‬ﺼﻠﻪ ﮐﺮﻭﺍﺋﺔ ﺍﺱ ﭘﺮ ﻋﻤﻞ ﮐﺮﺓ ﺍﻭﺭ‬
‫ﻭﺍﺿﺢ ﺷﺮګﻌﺖ ﺳﺔ ﺍﻋﺮﺍﺽ ﮐﺮﺓ ﻣ‪ Ｓ‬ﻧﻬ‪ Ｓ‬ﺳﻤﺠ‪％‬ﺘﺎ ﮐﻪ ﻣﺴﻠﻤﺎﻥ ﺟﻮ ﺩګﻦ ﮐﻮ ﺟﺎﻧﺘﺎ‬
‫ﻫﻮ ﺍﺱ ﭘﺮ ﺍﺟﻤﺎﻻً ﻭﺗﻔﺼ‪ً＋，‬ﺍګﻤﺎﻥ ﺭﮐ‪％‬ﺘﺎ ﻫﻮ ﺍﻭﺭ ګﻪ ﺍګﻤﺎﻥ ﺭﮐ‪％‬ﺘﺎ ﻫﻮ ﮐﻪ ﻗﺮﺁﻥ ﺍﷲ ﮐﯽ‬
‫ﮐﺘﺎﺏ ‪ Ｂ‬ﺟﺴﺔ ﺍﺱ _ ﺍﭘﻨﺔ ﺭﺳﻮﻝ ﭘﺮ ﻧﺎﺯﻝ ﮐ‪，‬ﺎ ﻣﺤﮑﻢ ‪ Ｂ‬ﺍﺱ ﻣ‪ Ｓ‬ﺑﺎﻃﻞ ﻧﻪ ﺁﮔﺔ ﺳﺔ‬
‫ﺁﺳﮑﺘﺎ ‪ Ｂ‬ﻧﻪ ﭘ‪，‬ﭽ‪％‬ﺔ ﺳﺔ ﺍﻭﺭ ﺍﻃﺎﻋﺖ ﺍﻭﺭ ﺍﺱ ﺭﺳﻮﻝ ﮐﯽ ﺍﻃﺎﻋﺖ ﺟﻮ ﺍﺳﺔ ﻟﺔ ﮐﺮ ﺁﺋﺔ‬
‫ﻭﻩ ﻭﺍﺟﺐ ‪ Ｂ‬ﻗﻄﻌﯽ ﻭﺍﺟﺐ ‪Ｃ‬ﺣﺎﻝ ﻣ‪) Ｓ‬ﺑﻠﮑﻪ ګﻪ ﺗﻮﺗﻮﺣ‪，‬ﺪ ﻭﮐﻔﺮ ﮐﺎﻣﺴﺌﻠﻪ ‪ Ｂ‬ﺍﺱ ﮐﺎ‬
‫ﻭﺍﺟﺐ ﻫﻮﻧﺎ ﺍګﺴﺎ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ ﺍګﻤﺎﻥ ﻭﺗﻮﺣ‪，‬ﺪ ﮐﺎ ﻭﺍﺟﺐ ﻫﻮﻧﺎ ﻧﻪ ﮐﻪ ﻓﺮﻭﻋﺎﺕ ﮐﺎ ﻭﺟﻮﺏ‬
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‫(ﻣ‪ Ｓ‬ﻧﻬ‪ Ｓ‬ﺳﻤﺠ‪％‬ﺘﺎ ﮐﻪ ﺍګﺴﺎ ﮐﻮﺋﯽ ﺻﺎﺣﺐ ﺍﺳﺘﻄﺎﻋﺖ ﻣﺴﻠﻤﺎﻥ ﮐﺴﯽ ﺗﺮﺩﺩ ﻭﺗﺎﻭګﻞ‬
‫ﮐﺔ ﺑﻐ‪，‬ﺮ ﭘﻮﺭﯼ ﺗﺎﮐ‪，‬ﺪ ﺳﺔ ګﻪ ﺻﺮﺍﺣﺖ ﻧﻪ ﮐﺮﺗﺎ ﻫﻮ ﮐﻪ ﺍﺱ ﺻﻮﺭ ﺕ ﺣﺎﻝ ﻣ‪ Ｓ‬ﻓ‪，‬ﺼﻠﻪ‬
‫ﮐﺮﻭﺍﻧﺎ )ﻣﻘﺪﻣﻪ ﭘ‪，‬ﺶ ﮐﺮﻧﺎ (ﺑﺎﻃﻞ ‪ Ｂ‬ﺍﺻﻞ ﺑﺎﻃﻞ ﺟﺲ ﮐﺔ ﺻﺤ‪，‬ﺢ ګﺎ ﺟﺎﺋﺰ ﻫﻮ_ ﮐﺎ‬
‫ﮐﻮﺋﯽ ﺍﻣﮑﺎﻥ ﻧﻬ‪Ｓ‬۔ﺍﻥ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﺎ ﮐﻔﺮ ﺑﻮﺍﺡ ﻫﻮﻧﺎ ﺳﻮﺭﺝ ﮐﯽ ﻃﺮﺡ ﺭﻭﺷﻦ ‪Ｂ‬‬
‫ﺟﺲ ﭘﺮ ﮐﻮﺋﯽ ﻏﺒﺎﺭ ګﺎ ﺩﺍﺋﺮﻩ ﻧﻪ ﻫﻮ ﮐﺴﯽ ﻣﺴﻠﻤﺎﻥ ﮐﺔ ﻟﺌﺔ ﺧﻮﺍﻩ ﮐﻮﺋﯽ ‪Ｌ‬ﯽ ﻫﻮ ﺍﺱ‬
‫ﭘﺮﻋﻤﻞ ﮐﺮ_ ﺍﺳﺔ ﻗﺒﻮﻝ ﮐﺮ_ ﺍﺱ ﮐﺔ ﻣﻄﺎﺑﻖ ﻓ‪，‬ﺼﻠﻪ ﮐﺮ_ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ﻋﺬﺭ ﻗﺎﺑﻞ ﻗﺒﻮﻝ‬
‫ﻧﻬ‪ Ｃ Ｓ‬ﺍګﮏ ﺍﭘﻨﺔ ﺁﭖ ﮐﻮ ﺍﺱ ﺳﺔ ﺑﭽﺎﺋﺔ ﺍﻭﺭ ‪ Ｃ‬ﺷﺨﺺ ﺍﭘﻨﺔ ﻧﻔﺲ ﮐﺎ ﻣﺤﺎﺳﺒﻪ ﮐﺮﺓ‬
‫۔‬
‫ﻋﻠﻤﺎء ﮐﺴﯽ ﺳﺔ ﻣﺮﻋﻮﺏ ﻫﻮﺋﺔ ﺑﻐ‪，‬ﺮ ﺣﻖ ﮐﺎ ﭘﺮﭼﺎﺭﮐﺮګﺄ ﺍﻭﺭ ﮐﻤﯽ ﮐﻮﺗﺎﻫﯽ ﮐﺌﺔ ﺑﻐ‪，‬ﺮ‬
‫ﺣﻖ ﮐﯽ ﺗﺒﻠ‪，‬ﻎ ﮐﺮګﺄ ﻋﻨﻘﺮګﺐ ﻣﺠ‪ ＃‬ﺳﺔ ﺍﺱ ﺁﺝ ﮐﺔ ګﺎﺳﻖ ﮐﺔ ﻏ‪＋‬ﻡ ﺍﻭﺭ ﺣﺎﻣﯽ ګﻪ‬
‫ﮐﻬ‪ Ｓ‬ﮔﺔ ﮐﻪ ﻣ‪ Ｓ‬ﺗﻨﮓ ﻧﻈﺮ ﺍﻭﺭ ﻗﺪﺍﻣﺖ ﭘﺴﻨﺪ ﻭﻏ‪，‬ﺮﻩ ﻫﻮﺃ ﻭﻩ ﺟﻮ ﭼﺎﻫ‪ Ｓ‬ﮐﻬﺘﺔ‬
‫ﺭﻫ‪ Ｓ‬ﻣ‪ _ Ｓ‬ﮐﺒ‪％‬ﯽ ﺍﺱ ﮐﯽ ﭘﺮﻭﺍﻩ ﻧﻬ‪ Ｓ‬ﮐﯽ ﻟ‪，‬ﮑﻦ ﻣ‪ Ｓ‬ﻭﻫﯽ ﮐﻬﻮﺃ ﮔﺎ ﺟﺲ ﮐﺎ ﮐﻬﻨﺎ‬
‫ﻣﺠ‪ ＃‬ﭘﺮ ﻭﺍﺟﺐ ‪Ｂ‬۔ )ﻋﻤﺪة ﺍﻟﺘﻔﺎﺳ‪，‬ﺮ ﻻﺣﻤﺪ ﺷﺎﮐﺮ(‬

‫ﺍﻣﺎﻡ ﻋ‪＋‬ﻣﻪ ﻣﻔﺘﯽ ﺩګﺎﺭ ﺳﻌﻮﺩګﻪ‬

‫ﺷ‪，‬ﺦ ﻣﺤﻤﺪ ﺑﻦ ﺍﺑﺮﺍﻫ‪，‬ﻢ‪‬‬
‫ﺷ‪，‬ﺦ ﻣﺤﻤﺪ ﺍﺑﺮﺍﻫ‪，‬ﻢ‪‬ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ﺟﺴﺔ ﮐﻔﺮ ﺩﻭﻥ ﮐﻔﺮ ﮐﻬﺎ ﮔ‪，‬ﺎ ‪ Ｂ‬ﺍﺱ ﺳﺔ ﻣﺮﺍﺩ ګﻪ‬
‫‪ Ｂ‬ﮐﻪ ﺟﺐ ﻭﻩ ﺍﺱ ﺍﻋﺘﻘﺎﺩ ﮐﯽ ﻧﺎﻓﺮﻣﺎ ﮐﺮﺭ＠ ‪ Ｂ‬ﺍﻭﺭ ﺍﷲ ﮐﺎ ﻗﺎﻧﻮﻥ ﻫﯽ ﺣﻖ ‪ Ｂ‬ﮐﺔ‬
‫ﺑﺎﻭﺟﻮﺩ ﺍګﮏ ﻏ‪，‬ﺮ ﺍﷲ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎﺋﺔ ګﺎ ﺍﺳﯽ ﻃﺮﺡ ﮐﭽ‪ ＃‬ﮐﺮﺓ ﻟ‪，‬ﮑﻦ ﺍﻥ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﻮ‬
‫ﻣﺮﺗﺐ ﮐﺮﻧﺎ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺁﮔﺔ ﺟ‪％‬ﮑﻨﺎ ﮐﻔﺮ ‪ Ｂ‬ﺍﮔﺮﭼﻪ ﻭﻩ ګﻪ ﮐﻬ‪ Ｓ‬ﮐﻪ ‪ _ Ａ‬ﻏﻠﻄﯽ ﮐﯽ‬
‫ﺍﻭﺭ ﺷﺮګﻌﺖ ﮐﺎ ﺣﮑﻢ ﻫﯽ ﻣﺒﻨﯽ ﺑﺮﺍﻧﺼﺎﻑ ‪ Ｂ‬ﺗﻮ ګﻪ ﮐﻔﺮ ‪ Ｂ‬ﻣﻠﺖ ﺳﺔ ﺧﺎﺭﺝ ﮐﺮﺩګﺘﺎ ‪Ｂ‬‬
‫۔)ﻣﺠﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﯼ ﺍﻟﺸ‪，‬ﺦ ﻣﺤﻤﺪ ﺑﻦ ﺍﺑﺮﺍﻫ‪，‬ﻢ ‪ ،‬ﺍﺯ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺍﻟﻘﺎﺳﻢ(‬
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‫ﺷ‪，‬ﺦ ﻋ‪＋‬ﻣﻪ ﺻﺎ‪ Ｏ‬ﺍﻟﻔﻮﺯﺍﻥ‬

‫ګﻪ ﺟﺰﺋﯽ ﻏ‪，‬ﺮ ﻣﺘﮑﺮﺭ ﺣﮑﻢ ﺍﻭﺭ ﺍﺱ ﻋﺎﻡ ﺣﮑﻢ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻓﺮﻕ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﻮ ﺗﻤﺎﻡ ګﺎ‬
‫ﺍﮐﺜﺮ ﺍﺣﮑﺎﻡ ﮐﺎ ﻣﺮﺟﻊ ﻫﻮ ﺍﻭﺭ ګﻪ ﻓ‪，‬ﺼﻠﻪ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ګﻪ ﻣﻄﻠﻘﺎً ﮐﻔﺮ ‪ Ｂ‬ﻣﻠﺖ ﺳﺔ ﺧﺎﺭﺝ‬
‫ﮐﺮﺩګﺘﺎ ‪ Ｂ‬ګﻪ ﺍﺱ ﻟﺌﺔ ﮐﻪ ﺟﻮ ﺷﺮګﻌﺖ ﺍﺳ‪＋‬ﻣ‪，‬ﻪ ﺳﺔ ﮐﻨﺎﺭﻩ ﮐﺶ ﻫﻮ ﮐﺮ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ‬
‫ﮐﻮ ﺍﺱ ﮐﺎ ﻣﺘﺒﺎﺩﻝ ﺑﻨﺎﺋﺔ ګﻪ ﺍﺱ ﺑﺎﺕ ﮐﯽ ﺩﻟ‪，‬ﻞ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﻗﺎﻧﻮﻥ ﮐﻮ ﺷﺮګﻌﺖ ﺳﺔ ﺑﺆځ ﮐﺮ‬
‫ﺍﭼ‪％‬ﺎ ﺍﻭﺭ ﺧ‪，‬ﺮ ﺧﻮﺍﻩ ﺳﻤﺠ‪％‬ﺘﺎ ‪ Ｂ‬ﺗﻮ ﺍﺱ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ﺷﮏ ﻧﻬ‪ Ｓ‬ﮐﻪ ﺍﺱ _‬
‫ﮐﻔﺮ ﺍﮐﺒﺮ ﮐﺎﺭﺗﮑﺎﺏ ﮐ‪，‬ﺎ ﺟﻮ ﻣﻠﺖ ﺳﺔ ﻧﮑﺎﻝ ﺩﺓ ﺍﻭﺭ ﺗﻮﺣ‪，‬ﺪ ﮐﻮ ﺇ‪＄‬ﺎﺩﺓ ۔)ﮐﺘﺎﺏ‬
‫ﺍﻟﺘﻮﺣ‪，‬ﺪ ﺻﺎ‪ Ｏ‬ﺍﻟﻔﻮﺯﺍﻥ(‬

‫ﻋ‪＋‬ﻣﻪ ﺷ‪，‬ﺦ ﻋﺒﺪﺍﻟﻌﺰګﺰ ﺑﻦ ﺑﺎﺯ‪‬‬

‫ﺍګﮏ ﺳﻮﺍﻝ ﮐﺎﺟﻮﺍﺏ ﺩګﺘﺔ ﻫﻮﺋﺔ ﻓﺮﻣﺎﺗﺔ ﻫ‪: Ｓ‬ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ‬
‫ﺣﮑﻮﻣﺖ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻥ ﺣﮑﺎﻡ ﮐﯽ ﭼﻨﺪ ﺍﻗﺴﺎﻡ ﻫ‪ Ｓ‬ﺟﻦ ﮐﺔ ﺍﺣﮑﺎﻡ ﺍﻥ ﮐﺔ ﺍﻋﺘﻘﺎﺩﺍﺕ‬
‫ﺍﻭﺭ ﺍﻋﻤﺎﻝ ﮐﺔ ﺣﺴﺎﺏ ﺳﺔ ﻣﺨﺘﻠﻒ ﻫ‪ Ｓ‬ﺗﻮﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮﺓ‬
‫ﺍﺳﺔ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﺳﺔ ﺑﻬﺘﺮ ﺳﻤﺠ‪ ＃‬ﮐﺮ ﺗﻮګﻪ ﺗﻤﺎﻡ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﻧﺰﺩګﮏ ﮐﺎﻓﺮ ‪ Ｂ‬ﺍﻭﺭ‬
‫ﺍګﺴﺔ ﻫﯽ ﻭﻩ ﺷﺨﺺ ‪ Ｂ‬ﺟﻮ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﻮ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﺎ ﻣﺘﺒﺎﺩﻝ ﻗﺮﺍﺭ ﺩﺓ ﺍﻭﺭ‬
‫ﺍﺳﺔ ﺟﺎﺋﺰ ﺳﻤﺠ‪％‬ﺔ ﺧﻮﺍﻩ ﺍﺱ ﻃﺮﺡ ﮐﻬﺔ ﮐﻪ ﺷﺮګﻌﺖ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎﻧﺎ ﻫﯽ ﺍﻓﻀﻞ ‪ Ｂ‬ګﻪ‬
‫‪Ｌ‬ﯽ ﮐﺎﻓﺮ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺟﺴﺔ ﺍﷲ _ ﺣﺮﺍﻡ ﮐ‪，‬ﺎ ﺍﺳﺔ ﺣ‪＋‬ﻝ ﺳﻤﺠ‪ ＃‬ﺭ＠ ‪ Ｂ‬ګﻌﻨﯽ ﺟﻮ ﺍﷲ ﮐﺔ‬
‫ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﺳﺔ ﺣﮑﻮﻣﺖ ﮐﺮ_ ﮐﻮ ﺟﺎﺋﺰ ﻗﺮﺍﺭ ﺩﺓ ﺍﮔﺮﭼﻪ‬
‫ګﻮﺃ ﮐﻬﺔ ﮐﻪ ﺷﺮګﻌﺖ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎﻧﺎ ﻫﯽ ﺍﻓﻀﻞ ‪) Ｂ‬ګﻪ ﺍﺱ ﮐﯽ ﻫﯽ ﻃﺮﺡ ‪ Ｂ‬ﺟﺲ ﮐﺎ‪Ａ‬‬
‫_ ﺍ‪Ｌ‬ﯽ ﺗﺬﮐﺮﻩ ﮐ‪，‬ﺎ(ﺟ‪，‬ﺴﺔ ﮐﻮﺋﯽ ﮐﻬﺔ ﮐﻪ ”ﻣ‪ Ｓ‬ﺟﺎﻧﺘﺎ ﻫﻮﺃ ﮐﻪ ﺩګﻦ ﻣﺤﻤﺪ ﻣﺨﻠﻮﻕ ﮐﺔ‬
‫ﺗﻤﺎﻡ ﺍﺩګﺎﻥ ﺳﺔ ﺑﻬﺘﺮ ﺩګﻦ ‪“Ｂ‬۔ﻧ‪，‬ﺰ ﻓﺮﻣﺎﺗﺔ ﻫ‪:Ｓ‬ﺍﮔﺮﭼﻪ ﮐﻮﺋﯽ ﮐﻬﺔ ﮐﻪ ﺷﺮګﻌﺖ ﮐﻮ‬
‫ﺣﺎﮐﻢ ﺑﻨﺎﻧﺎ ﻫﯽ ﺍﻓﻀﻞ ‪ Ｂ‬ګﻪ ﮐﺎﻓﺮ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺟﺴﺔ ﺍﷲ _ ﺣﺮﺍﻡ ﮐ‪，‬ﺎ ﺍﺳﺔ ﺣ‪＋‬ﻝ ﺳﻤﺠ‪＃‬‬
‫ﺭ＠ ‪ Ｂ‬ﺍﻟﺒﺘﻪ ﺟﻮ ﻧﻔﺲ ﭘﺮﺳﺘﯽ ګﺎ ﺭﺷﻮﺕ ګﺎ ﺍﭘﻨﯽ ﺭﻋﺎګﺎ ﺳﺔ ﺑﻐﺾ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺍﷲ ﮐﺔ‬
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‫ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻓ‪，‬ﺼﻠﻪ ﺩﺓ ګﺎ ﺩګﮕﺮ ﺍﺳﺒﺎﺏ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺍﻭﺭ ﻭﻩ ګﻪ ﺟﺎﻧﺘﺎ ﻫﻮﮐﻪ ﻭﻩ ﺍﺱ‬
‫ﻃﺮﺡ ﻧﺎﻓﺮﻣﺎ ﮐﺮﺭ＠ ‪ Ｂ‬ﺍﻭﺭ ﺍﺱ ﭘﺮ ﻭﺍﺟﺐ ګﻬﯽ ‪ Ｂ‬ﮐﻪ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎﺋﺔ‬
‫ﺗﻮګﻪ ﻣﻌﺼ‪，‬ﺖ ﺍﻭﺭ ﮐﺒ‪，‬ﺮﻩ ﮐﺎ ﻣﺮﺗﮑﺐ ﻫﻮﮔﺎ۔)ﻣﺠﻠ＆ ﺍﻟﺪﻋﻮۃ ﺷﻤﺎﺭﻩ ﻧﻤﺒﺮ ‪963‬ﻣﻮﺭﺧﻪ‬
‫‪5/2/1405‬ﻫﺠﺮﯼ(‬

‫ﻋ‪＋‬ﻣﻪ ﺷ‪，‬ﺦ ﻋﺒﺪﺍﻟﻘﺎﺩﺭﻋﻮﺩۃ‪‬‬

‫ګﻪ ﺍﺧﻮﺍ ﺗﺤﺮګﮏ ﮐﺔ ﺍﻣﺎﻡ ﺍﻭﺭ ﺍﺱ ﮐﯽ ﻧﻈﺮګﺎﺗﯽ ﮐﻮﻧﺴﻞ ﮐﺔ ﺑﺆﺓ ﺍﻭﺭﻣﺼﺮ ﺍﻭﺭ ﻋﺎ‪Ｐ‬‬
‫ﺍﺳ‪＋‬ﻡ ﮐﺔ ﺑﺆﺓ ﻗﺎﻧﻮﻥ ﺩﺍﻧﻮﺃ ﻣ‪ Ｓ‬ﺳﺔ ﻫ‪ Ｓ‬ګﻪ ﺗﻮﺣ‪，‬ﺪ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻣﻌﺎ ﮐﻮ ﺻﺤ‪，‬ﺢ‬
‫ﻣﻌﻨﻮﺃ ﻣ‪ Ｓ‬ﺟﺎﻥ ﺳﮑﺔ ﺍﺳﯽ ﻟﺌﺔ ﻣﺼﺮ ﻣ‪ Ｓ‬ﻗﺎﺿﯽ ﺍﻭﺭ ﻗﺎﻧﻮ ﻣﺸ‪，‬ﺮ ﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ګﻪ‬
‫ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﺳﺔ ﺍﭼ‪％‬ﯽ ﻃﺮﺡ ﻭﺍﻗﻒ ﻫ‪ Ｓ‬ﺍﭘﻨﯽ ﻋﻈ‪，‬ﻢ ﮐﺘﺎﺏ ”ﺍﻻﺳ‪＋‬ﻡ ﻭﺍﻭﺿﺎﻋﻨﺎ‬
‫ﺍﻟﻘﺎﻧﻮﻧ‪，‬ﻪ“ﻣ‪ Ｓ‬ﻓﺮﻣﺎﺗﺔ ﻫ‪:Ｓ‬ﺟﺐ ﻗﺮﺁﻥ ﻭﺳﻨﺖ ﮐﺔ ﻣﺨﺎﻟﻒ ګﺎ ﺷﺮګﻌﺖ ﮐﯽ ﻋﺎﻡ ﺑﻨ‪，‬ﺎﺩﻭﺃ‬
‫ﺍﻭﺭ ﺷﺮګﻌﺖ ﮐﯽ ﻗﺎﻧﻮ ﺍﺳﺎﺱ ﺳﺔ ﺧﺎﺭﺝ ﻗﻮﺍﻧ‪，‬ﻦ ﺁﺋ‪ Ｓ‬ﺗﻮ ګﻪ ﻣﻄﻠﻘﺎً ﺑﺎﻃﻞ ﻫ‪ Ｓ‬ﮐﺴﯽ‬
‫ﮐﺔ ﻟﺌﺔ ﺍﻥ ﮐﯽ ﺍﻃﺎﻋﺖ ﺟﺎﺋﺰ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﺱ ﮐﺔ ﺑﺮﻋﮑﺲ ﺍﻥ ﮐﺔ ﺧ‪＋‬ﻑ ﺟﻨﮓ ﮐﺮﻧﺎ ‪Ｃ‬‬
‫ﻣﺴﻠﻤﺎﻥ ﭘﺮ ﻓﺮﺽ ‪) Ｂ‬ﺹ‪6:‬ﻃﺒﺎﻋﺖ ﺍﻟﻤﺨﺘﺎﺭ ﺍﻻﺳ‪＋‬ﻣﯽ(۔ﻧ‪，‬ﺰ ﻓﺮﻣﺎﺗﺔ ﻫ‪:Ｓ‬ﺍﺳ‪＋‬ﻡ ﮐﺎ‬
‫ګﻬﯽ ﺣﮑﻢ ‪ Ｂ‬ګﻬﯽ ﻣﻮﻣﻨﻮﺃ ﮐﯽ ﺭﺍﻩ ‪ Ａ Ｂ‬ﭘﺮ ﺁﺝ ﺍګﺴﺎ ﺩﻭﺭ ﺳﺎګﻪ ﻓﮕﻦ ‪ Ｂ‬ﺟﺲ ﻣ‪Ｓ‬‬
‫ﺑﺮﺍﺋﯽ ﭘ‪，％‬ﻞ ﭼﮑﯽ ‪ Ｂ‬ﺍﻭﺭ ﺍﮐﺜﺮ ﻟﻮﮒ ﻓﺴﺎﺩ ﮐﺎ ﺷﮑﺎﺭ ﻫ‪ Ｓ‬ﻟﻮﮒ ﺑﺮﺍﺋﯽ ﺳﺔ ﺭﻭﮐﺘﺔ‬
‫ﻧﻬ‪ Ｓ‬ﺍﻭﺭﻧ‪，‬ﮑﯽ ﮐﺎ ﺣﮑﻢ ﻧﻬ‪ Ｓ‬ﺩګﺘﺔ ﺧﻮﺩ ‪Ｌ‬ﯽ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺍﻭﺭ ﺣﮑﺎﻡ ﺍﻭﺭ ﻋﻮﺍﻡ ﺍﷲ ﮐﯽ‬
‫ﻧﺎﻓﺮﻣﺎ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﷲ ﮐﺔ ﺣﺮﺍﻡ ﮐﺮﺩﻩ ﮐﻮ ﺣ‪＋‬ﻝ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺣﮑﻮﻣﺘ‪ Ｓ‬ﻣﺴﻠﻤﺎﻧﻮﺃ‬
‫ﮐﺔ ﻟﺌﺔ ﺍګﺴﺔ ﻗﻮﺍﻧ‪，‬ﻦ ﺑﻨﺎﺗﯽ ﻫ‪ Ｓ‬ﺟﻮ ﺍﻧﻬ‪ Ｓ‬ﺍﺳ‪＋‬ﻡ ﺳﺔ ﻫ＂ﺎﮐﺮ ﮐﻔﺮ ﭘﺮ ﮔﺎﻣﺰﻥ ﮐﺮﺩګﺄ‬
‫ﭼﻨﺎﻧﭽﻪ ‪ Ｃ‬ﻣﺴﻠﻤﺎﻥ ﭘﺮ ﻭﺍﺟﺐ ‪ Ｂ‬ﮐﻪ ﺍﺱ ﻣﺸﮑﻞ ﮔ‪％‬ﺆﯼ ﻣ‪ Ｓ‬ﺍﭘﻨﺎ ﺣﻖ ﺍﺩﺍﮐﺮﺓ ﮐﻪ‬
‫ﺧ‪＋‬ﻑ ﺍﺳ‪＋‬ﻡ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﺍﻭﺭ ﺍﻧﻬ‪ Ｓ‬ﻭﺿﻊ ﮐﺮﮐﺔ ﺍﻭ ﺭﺍﻥ ﮐﯽ ﺣﻤﺎګﺖ ﮐﺮ_ ﻭﺍﻟﯽ‬
‫ﺍﻭﺭ ﺍﺳ‪＋‬ﻡ ﻣﺨﺎﻟﻒ ﻧﻈﺮګﺎﺕ ﮐﯽ ﺣﺎﻣﯽ ﺣﮑﻮﻣﺘﻮﺃ ﮐﺔ ﺧ‪＋‬ﻑ ﺟﻨﮓ ﮐﺮﺓ‬
‫)ﺹ‪(18:‬۔ﺍﭘﻨﺔ ﺍﺳﯽ ﻣﻮﻗﻒ ﺍﻭﺭﻣﻠﺤﺪ ﺷﺨﺺ ﻋﺒﺪﺍﻟﻨﺎﺻﺮ ﺍﻭﺭ ﺍﺧﻮﺍﻧ‪，‬ﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ‬
‫ﺫﺍﺗﯽ ﺗﻨﺎﺯﻋﺎﺕ ﮐﺔ ﺗﺼﻔ‪，‬ﺔ ﮐﯽ ﺑﻨﺎءﭘﺮ ‪1954‬ءﻣ‪ Ｓ‬ﺍﻧﻬ‪ Ｓ‬ﺳﺰﺍﺋﺔ ﻣﻮﺕ ﮐﺎ ﺳﺎﻣﻨﺎ ﮐﺮﻧﺎ‬
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‫ﭘﺆﺍ ﺍﺧﻮﺍﻧ‪，‬ﻮﺃ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﺁﺝ ﮐﺔ ﻣﻘﻠﺪ ﺍﻭﺭ ﺟﺎ‪ Ｈ‬ﻟﻮﮒ ﺍﺱ ﺳﺔ ﻋﺒﺮﺕ ﺣﺎﺻﻞ‬
‫ﮐﺮګﺄ ﺍﻭﺭ ﺍﻥ ﺟ‪，‬ﺴﯽ ﻋﺎ‪ Ｐ‬ﺍﻭﺭ ﺷﻬ‪，‬ﺪ ﺷﺨﺼ‪，‬ﺖ ﺳﺔ ﻧﺴﺒﺖ ﮐﺮګﺄ۔‬
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‫ﭘﺎﻧﭽﻮګﺄ ﻓﺼﻞ‬

‫ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﺔ ﺩ‪＄‬ﻮﮐﻮﺃ ﮐﺎ ﺑ‪，‬ﺎﻥ‬

‫ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭ ﺍﭘﻨﺔ ﻧﻈﺮګﺎﺕ ﮐﻮ ﺛﺎﺑﺖ ﮐﺮ_ ﮐﺔ ﻟﺌﺔ ﺟﻮ ！‪，‬ﺆ‪＄‬ﯽ ﻣﻨﻄﻖ‬
‫ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﭼﻮﺗ‪％‬ﯽ ﻓﺼﻞ ﻣ‪ Ｓ‬ﺑ‪，‬ﺎﻥ ﻫﻮﺍ ‪ Ａ‬ﭘﻬﻠﺔ ﻗﺎﺭﯼ ﮐﺔ ﺳﺎﻣﻨﺔ‬
‫ﻭﻩ ﺭﮐ‪％‬ﻨﺎ ﭼﺎﻫ‪ Ｓ‬ﮔﺔ ‪:‬‬
‫ﺍﷲ ﺗﻌﺎﻟﯽٰ _ ﺳﻮﺭة ﺍﻟﻨﺤﻞ ﺁګﺖ ‪43‬ﻣ‪ Ｓ‬ﻓﺮﻣﺎګﺎ‪:‬‬ ‫ ‬

‫‪∩⊆⊂∪ tβθçΗs>÷ès? Ÿω óΟçGΨä. βÎ) ̍ø.Ïe%!$# Ÿ≅÷δr& (#þθè=t↔ó¡sù‬‬

‫ګﻌﻨﯽ‪:‬ﺍﮔﺮﺗﻤﻬ‪ Ｓ‬ﻋﻠﻢ ﻧﻪ ﻫﻮﺗﻮ ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ ﭘﻮﭼ‪ ＃‬ﻟﻮ۔‬

‫ﺍﺳﯽ ﺁګﺖ ﺳﺔ ګﻪ ﻗﻮﻝ ﺍﺧﺬ ﮐ‪，‬ﺎ ﮔ‪，‬ﺎ ﮐﻪ ﺍﷲ ﮐﺔ ﺩګﻦ ﻣ‪ Ｓ‬ﺻﺮﻑ ﻭﻫﯽ ﮔﻔﺘﮕﻮ‬ ‫
‬
‫ﮐﺎ ﺣﻖ ﺭﮐ‪％‬ﺘﺎ ‪ Ｂ‬ﺟﻮ ﻣﻌﺘﻤﺪ ﻋﻠ‪，‬ﻪ ﻣﺸﺎﺋﺦ ﻣ‪ Ｓ‬ﺳﺔ ﻫﻮ۔‬
‫ﻣﻌﺘﻤﺪ ﻋﻠ‪，‬ﻪ ﻣﺸﺎﺋﺦ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﺔ ﻧﺰﺩګﮏ ﻭﻩ ﻫ‪ Ｓ‬ﺟﻨﻬ‪ Ｓ‬ﻭﻩ‬ ‫‬
‫ﺍﺱ ﮐﺎ ﻣﺴﺘﺤﻖ ﺍﻭﺭ ﺍﭘﻨﺔ ﻧﻈﺮګﺎﺕ ﮐﺔ ﻣﻄﺎﺑﻖ ﺍﺱ ﺩﺭﺟﺔ ﮐﺎ ﺣﺎﻣﻞ ﻗﺮﺍﺭ ﺩګﺄ ﺍګﺴﺔ ﻫﯽ‬
‫ﻭﻩ ﺟﻮﺍﻥ ﻣﺮﺟﺌﯽ ﻋﻘﺎﺋﺪ ﺳﺔ ﻣﻮﺍﻓﻖ ﻫﻮ ﺍﻭﺭ ﺟﺎﻣﻌﻪ ﻣﺪګﻨﻪ ګﺎ ﺍﻡ ﺍﻟﻘﺮﯼ ﺳﺔ ﻓﺎﺭﻍ ﻫﻮ۔‬
‫ﺍﭘﻨﺔ ﺗﻤﺎﻡ ﻣﺨﺎﻟﻔ‪，‬ﻦ ﮐﻮ ﻋﻠﻢ ﺍﻟﺠﺮﺡ ﻭﺍﻟﺘﻌﺪګﻞ ﮐﺔ ﺫﺭګﻌﺔ ﻣﺠﺮﻭﺡ ﻗﺮﺍﺭ ﺩﺓ ﮐﺮ‬ ‫‬
‫ﺍﭘﻨﺔ ﻣﺸﺎﺋﺦ ﮐﻮ ﻫﯽ ﻗﺎﺑﻞ ﺍﺗﺒﺎﻉ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻋ‪＋‬ﻭﻩ ‪ Ｃ‬ﺍګﮏ ﮐﻮ ﭘﺆ‪＄‬ﻨﺔ‬
‫ﺳﻨﻨﺔ ﮐﻮ ﺣﺮﺍﻡ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬۔‬
‫ﺍﭘﻨﺔ ﻧﻈﺮګﺎﺕ ！‪，‬ﻠ‪，‬ﻔﻮﻥ ﺍﻭﺭ ﻭګﺐ ﺳﺎﺋ＂ﺲ ”ﺍﻟ‪，‬ﮑ＂ﺮﻭﻧﮏ ﻣ‪，‬ﺈګﺎ“ ﮐﺔ ﺇﺭګﻌﺔ‬ ‫ ‬
‫ﺟﺎﺭﯼ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﺲ ﮐﯽ ﻃﺮﻑ ﺁﺝ ﮐﻞ ﮐﺔ ﭘﺮﻓﺮګﺐ ﻧﻮﺟﻮﺍﻥ ﺍﭘﻨﯽ ﻋﺎﻡ ﻭﺧﺎﺹ‬
‫ﺯﻧﺪﮔﯽ ﻣ‪ Ｓ‬ﻣ‪＋，‬ﻥ ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬۔‬
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‫ﺍﻥ ﮐﯽ ﺟﺮﺍءﺗﻮﺃ ﺳﺔ ﺍګﺴﯽ ﺣﺎﻟﺖ ﻭﺟﻮ ﺩ ﻣ‪ Ｓ‬ﺁﺋﯽ ﺟﻮ ﻋﻠﻤﺎءﮐﻮ ﺣﻘ‪，‬ﺮﺑﻨﺎﮐﺮ‬ ‫‬

‫ﺭﮐ‪ ＃‬ﺩﺓ ﺳﻮﺍﺋﺔ ﺍﻥ ﻋﻠﻤﺎءﮐﺔ ﺟﻮ ﺍﻥ ﮐﺔ ﻧﻈﺮګﺎﺕ ﻣ‪ Ｓ‬ﻣﻌﺘﻤﺪ ﻫ‪ Ｓ‬ﺍﻭ ﺭﺍﻥ ﮐﺔ‬
‫ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﻣ‪ Ｓ‬ﺍګﺴﺎ ﺭﻋﺐ ﺟﺎﮔﺰګﺄ ﻫﻮﺍ ﮐﻪ ﻭﻩ ﮐﺴﯽ ﺍﻭﺭ ﮐﻮ ﻧﻪ ﭘﺆ‪＄‬ﺘﺔ ﻫ‪ Ｓ‬ﻧﻪ ﺳﻨﺘﺔ‬
‫ﻫ‪ Ｓ‬ﺍﻭﺭ ﻋﻠﻤﺎءﮐﻮ ﺳﺎﻗﻂ ﺍﻭﺭ ﻣﺘﺮﻭﮎ ﺟ‪，‬ﺴﺔ ﺍﻟﻘﺎﺑﺎﺕ ﺳﺔ ﭘﮑﺎﺭﺗﺔ ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ﺍ‪Ｈ‬‬
‫ﺍﻟﺤﺪګﺚ ﺻﺮﻑ ﺭﺍﻭګﺎﻥ ﺣﺪګﺚ ﮐﻮ ﺍﻥ ﺍﻭﺻﺎﻑ ﺳﺔ ﻣﻮﺻﻮﻑ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﺍﻧﻬﯽ‬
‫ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻣﺨﺘﺺ ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ﺍﻥ ﮐﺔ ﭘﺎﺱ ﺍﺱ ﺟﺮﺡ ﮐﯽ ﮐﻮﺋﯽ ﺩﻟ‪，‬ﻞ ‪Ｌ‬ﯽ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﯽ ۔‬
‫ﺍﺱ ﺭﺍﻩ ﮐﺎ ﺍﻧﺠﺎﻡ ګﻪ ﻫﻮﺍ ﮐﻪ ﺍﻥ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ _ ﺍﭘﻨﺔ ﻣﺨﺎﻟﻒ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ‬ ‫‬
‫ﺟﺎﺳﻮﺳﯽ ﮐﺮﮐﺔ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﻣﺠﺎﻟﺲ ﻣﺒﺎﺣﺚ ﺣﺘﯽ ﮐﻪ ﺍﻥ ﮐﯽ ﺫﺍﺗﯽ ﺁﺭﺍءﮐﯽ ﺭﭘﻮﺭټ‬
‫ﻣﺘﻌﻠﻘﻪ ﻣﺤﮑﻤﺔ ﮐﻮ ﭘ‪，‬ﺶ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻣﺨﺎﻟﻒ ﮐﻮ ﺧﺎﺭﺟﯽ ﺑﺪﻋﺘﯽ ﺍﻭﺭ ﺣﺎﮐﻢ ﮐﯽ‬
‫ﺍﻃﺎﻋﺖ ﺳﺔ ﺧﺎﺭﺝ ﺗﺼﻮﺭ ﮐﺮﺗﺔ ﻫ‪) Ｓ‬ﺍﷲ ﻫﯽ ﺟﺎﻧﺘﺎ ‪ Ｂ‬ﮐﻪ ﺣﺎﮐﻢ ﺳﺔ ﮐﻮﻥ ﻣﺮﺍﺩ ‪ Ｂ‬ګﻪ‬
‫ﺗﻮ ﻭﻩ ﻫ‪ Ｓ‬ﺟﻦ ﮐﺔ ﺧ‪＋‬ﻑ ﺩﺍﻋ‪，‬ﺎﻥ ﺣﻖ ﺍﻭﺭ ﺩﺍﻋ‪，‬ﺎﻥ ﺗﺤﮑ‪，‬ﻢ ﺷﺮګﻌﺖ ﺧﺮﻭﺝ ﮐﺮﺗﺔ ﻫ‪Ｓ‬‬
‫ﻟ‪，‬ﮑﻦ ﺷﺎګﺪ ﻭﻩ ‪ Ｃ‬ﺍﺱ ﺷﺨﺺ ﮐﻮ ﺟﺲ ﮐﺔ ﭘﺎﺱ ﺣﮑﻮﻣﺖ ﮐﯽ ﮐﺮﺳﯽ ﻫﻮ ﺧﻮﺍﻩ ﺣﻖ‬
‫ﻫﻮ ګﺎ ﺑﺎﻃﻞ ﺍﻭﺭ ﺍﭘﻨﺔ ﺭﺍﺋﺔ ﺳﺔ ﮐﻔﺮګﻪ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﺔ ﺫﺭګﻌﺔ ﺣﮑﻮﻣﺖ ﮐﺮﺳﮑﺘﺎ ﻫﻮ ﺍﺳﺔ‬
‫ﺣﺎﮐﻢ ﺍﻭﺭ ﻭﺍﺟﺐ ﺍﻻﻃﺎﻋﺖ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪( Ｓ‬‬

‫ﺩﻋﻮګﺪﺍﺭﺍﻥ ﮐﯽ ﺑﺪﻋﺎﺕ ﮐﺎ ﺑﻄ‪＋‬ﻥ‬

‫‪ ‬ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ ﺳﻮﺍﻝ ﮐﺮﻧﺎ‬
‫‪ Ａ‬ﭘﻬﻠﺔ ﺑﺘﺎﭼﮑﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭﺳﻮﺭة ﺍﻟﻨﺤﻞ ﮐﯽ ﺁګﺖ ‪ 43‬ﮐﺔ ﺫﺭګﻌﺔ‬
‫ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﻮ ﻓﮑﺮﯼ ﻏ‪＋‬ﻡ ﺑﻨﺎﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭﺍﻧﻬ‪ Ｓ‬ﺍﭘﻨﺔ ﻣﺨﺎﻟﻔ‪，‬ﻦ ﮐﺔ ﺩﻻﺋﻞ ﻣﻌﻠﻮﻡ‬
‫ﮐﺮ_ ﺍﻭﺭ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮ_ ﺳﺔ ﺭﻭﮐﺘﺔ ﻫ‪ Ｓ‬ﺍﻥ ﮐﺔ ﺍﺱ ﺩﻋﻮﺓ ﮐﯽ ﺑ‪，‬ﺦ ﮐﻨﯽ ﮐﯽ ﺧﺎﻃﺮ ‪Ａ‬‬
‫ﻣﮑﻤﻞ ﺁګﺖ ﺫﮐﺮ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺗﺎﮐﻪ ﮐﺴﯽ ﻗﺴﻢ ﮐﺎ ﺟﻮﺅ ﺗﻮﺅ ګﺎ ﻫ‪，‬ﺮ ﭘ‪，％‬ﺮ ﮐﺌﺔ ﺑﻐ‪，‬ﺮ ﺍﺱ‬
‫ﮐﺎ ﻣﮑﻤﻞ ﻣﻔﻬﻮﻡ ﺻﺤ‪，‬ﺢ ﻃﻮﺭ ﭘﺮ ﻣﻌﻠﻮﻡ ﮐﺮﺳﮑ‪ Ｓ‬ﺍﺭﺷﺎﺩ ﻓﺮﻣﺎګﺎ‪:‬‬
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‫‪óΟçGΨä. βÎ) ̍ø.Ïe%!$# Ÿ≅÷δr& (#þθè=t↔ó¡sù 4 öΝÍκöŽs9Î) ûÇrθœΡ Zω%y`Í‘ āωÎ) y7Î=ö6s% ∅ÏΒ $uΖù=y™ö‘r& !$tΒuρ‬‬

‫‪∩⊆⊂∪ tβθçΗs>÷ès? Ÿω‬‬

‫ﺍﻭﺭ ﺁﭖ ﺳﺔ ﭘﻬﻠﺔ ‪ _ Ａ‬ﻣﺮﺩﻭﺃ ﮐﻮ ﻫﯽ ﺭﺳﻮﻝ ﺑﻨﺎګﺎ ﺍﻥ ﮐﯽ ﻃﺮﻑ ‪ Ａ‬ﻭﺣﯽ ﮐﺮﺗﺔ ﺭ‪Ｂ‬‬

‫ﭘﺲ ﺍﮔﺮ ﺗﻤﻬ‪ Ｓ‬ﻋﻠﻢ ﻧﻪ ﻫﻮ ﺗﻮ ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ ﻣﻌﻠﻮﻡ ﮐﺮﻟﻮ۔‬
‫ﺍﺱ ﺁګﺖ ﮐﺔ ﺳ‪，‬ﺎﻕ ﺳﺔ ﻭﺍﺿﺢ ‪ Ｂ‬ﮐﻪ ﺍﷲ ﺍﺱ ﺣﻘ‪，‬ﻘﺖ ﮐﯽ ﺗﺎﮐ‪，‬ﺪ ﻓﺮﻣﺎﺭ＠ ‪Ｂ‬‬ ‫ ‬
‫ﺟﺲ ﺳﺔ ﺭﺳﻮﻝ ﺍﷲ‪‬ﺳﺔ ﭘﻬﻠﺔ ﮐﺔ ﺗﻤﺎﻡ ﺍﻧﺒ‪，‬ﺎءﻭﺭﺳﻞ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺍ‪ Ｈ‬ﻋﻠﻢ ﭘ‪，‬ﺮﻭﮐﺎﺭ‬
‫ﭘﻮﺭﯼ ﻃﺮﺡ ﺁﮔﺎﻩ ﺗ‪％‬ﺔ ﮐﻪ ﻭﻩ ﺳﺐ ﮐﺔﻋﺎﻡ ﺑﺸﺮ ﮐﯽ ﻃﺮﺡ ﻫﯽ ﻫ‪ Ｓ‬ﺍﻟﺒﺘﻪ ﺍﻥ ﭘﺮ ﻧﺎﺯﻝ‬
‫ﻫﻮ_ ﻭﺍﻟﯽ ﻭﺣﯽ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺍﻧﻬ‪ Ｓ‬ګﻪ ﻓﻀ‪，‬ﻠﺖ ﺣﺎﺻﻞ ﻫﻮﺋﯽ )ﻋﻤﺪة‬
‫ﺍﻟﺘﻔﺎﺳ‪，‬ﺮ‪(2/337:‬۔ﻟ‪，‬ﮑﻦ ﺍﺱ ﺳﺔ ﻣﺮﺍﺩ ګﻪ ﻧﻬ‪ Ｓ‬ﮐﻪ ﺗﻤﺎﻡ ﻣﻮﺿﻮﻋﺎﺕ ﮐﺔ ﻣﺘﻌﻠﻖ ﮐﯽ‬
‫ﺍﺳﺘﺜﻨﺎءﮐﺔ ﺑﻐ‪，‬ﺮ ﺳﻮﺍﻝ ﺍﻭﺭ ﺗﻘﻠ‪，‬ﺪ ﮐﯽ ﺟﺎﺋﺔ ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍ‪Ｌ‬ﯽ ﻭﺍﺿﺢ ﻫﻮﺟﺎﺋﺔ ﮔﺎ۔‬
‫ﻣﻘﻠﺪ ﺻﺎﺣﺐ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ‪:‬ﺍﺱ ﺁګﺖ ﮐﺔ ﺍﻟﻔﺎﻅ ﻣ‪ Ｓ‬ﺍګﺴﯽ ﮐﻮﺋﯽ ﻗ‪，‬ﺪ ﻧﻬ‪Ｓ‬‬ ‫
‬
‫‪ Ｂ‬ﺑﻠﮑﻪ ګﻪ ﻣﻄﻠﻖ ‪ Ｂ‬ګﻌﻨﯽ ﺗﻤﺎﻡ ﻣﻮﺿﻮﻋﺎﺕ ﻣ‪ Ｓ‬ﺳﻮﺍﻝ ﮐﺮﻧﺎ ﺍﻭﺭ ﺍ‪ Ｈ‬ﻋﻠﻢ ﮐﯽ ﺍﺗﺒﺎﻉ‬
‫ﮐﺮﻧﺎ ﻭﺍﺟﺐ ‪ Ｂ‬ﺍﺱ ﮐﺎ ﺭﺩّ ﺩﺭﺝ ﺫګﻞ ‪:Ｂ‬‬
‫ﺍﺻﻮﻝ ﻓﻘﻪ ﮐﺎ ﻣﻌﻠﻮﻡ ﻗﺎﻋﺪﻩ ‪ Ｂ‬ﮐﻪ ﺟﺲ ﻣﻌﻨﯽ ﮐﻮﺑ‪，‬ﺎﻥ ﮐﺮ_ ﮐﺔ ﻟﺌﺔ ﺁګﺖ ﺍﺻﻞ‬ ‫‪B‬‬
‫ﻣ‪ Ｓ‬ﺁﺋﺔ ﻭﻩ ﻧﺺ ﮐﻬ‪＋‬ﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﺩګﮕﺮ ﻣﻌﻨﯽ ﺟﻦ ﮐﯽ ﺁګﺖ ﻣﺤﺘﻤﻞ ﻫﻮ‬
‫ﻇﺎ‪ Ｃ‬ﮐﻬ‪＋‬ﺗﺎ ‪ Ｂ‬ﺟﺲ ﮐﺎ ﺩﺭﺟﻪ ﻧﺺ ﮐﺔ ﺑﻌﺪ ‪) Ｂ‬ﺍﺻﻮﻝ ﻓﻘﻪ ﺹ ‪110‬ﻣﺤﻤﺪ‬
‫ﺍﺑﻮﺯ‪＄‬ﺮۃ(۔ﺍﺱ ﻣﻮﻗﻒ ﮐﺔ ﻣﻌﺮﻭﻑ ﺩﻻﺋﻞ ﻣ‪ Ｓ‬ﺳﺔ ﺍګﮏ ﺩﻟ‪，‬ﻞ ګﻪ ‪Ｌ‬ﯽ ‪ Ｂ‬ﮐﻪ ﺍګﮏ‬
‫ﺻﺤﺎ‪ _ Ｋ‬ﺷﺮﺍﺏ ﭘﯽ ﻟﯽ ﺟﺐ ﻋﻤﺮ‪ _‬ﺍﻥ ﺳﺔ ﺍﺱ ﮐﺎ ﺳﺒﺐ ﻣﻌﻠﻮﻡ ﮐ‪，‬ﺎ ﺗﻮ ﮐﻬﻨﺔ‬

‫ﻟﮕﺔ ﮐﻪ ﺍﷲ ﺗﻌﺎﻟﯽٰ ﻓﺮﻣﺎﺗﺎ ‪ÏM≈ysÎ=≈¢Á9$# (#θè=Ïϑtãuρ (#θãΖtΒ#u šÏ%©!$# ’n?tã }§øŠs9”:Ｂ‬‬

‫_‪(#θs)¨?$# §ΝèO ÏM≈ysÎ=≈¢Á9$# (#θè=Ïϑtãuρ (#θãΖtΒ#u¨ρ (#θs)¨?$# $tΒ #sŒÎ) (#þθßϑÏèsÛ $yϑŠÏù Óy$uΖã‬‬

‫)ﺍﻟﻤﺎﺋﺪۃ‪“(93:‬ګﻌﻨﯽ‬ ‫‪∩⊂∪ tÏΨÅ¡ósçRùQ$# =Ïtä† ª!$#uρ 3 (#θãΖ|¡ômr&¨ρ (#θs)¨?$# §ΝèO (#θãΖtΒ#u¨ρ‬‬

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‫‪:‬ﺍګﺴﺔ ﻟﻮﮔﻮﺃ ﭘﺮ ﺟﻮ ﺍګﻤﺎﻥ ﺭﮐ‪％‬ﺘﺔ ﻫﻮﺃ ﺍﻭﺭﻧ‪，‬ﮏ ﮐﺎﻡ ﮐﺮﺗﺔ ﻫﻮﺃ ﺍﺱ ﭼ‪，‬ﺰ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ‬
‫ﮔﻨﺎﻩ ﻧﻬ‪ Ｓ‬ﺟﺲ ﮐﻮ ﻭﻩ ﮐ‪％‬ﺎﭘﯽ ﭼﮑﺔ ﻫﻮﺃ ﺟﺒﮑﻪ ﻭﻩ ﻟﻮﮒ ﺗﻘﻮﯼ ﺭﮐ‪％‬ﺘﺔ ﻫﻮﺃ ﺍﻭﺭ ﺍګﻤﺎﻥ‬
‫ﺭﮐ‪％‬ﺘﺔ ﻫﻮﺃ ﺍﻭﺭﻧ‪，‬ﮏ ﮐﺎﻡ ﮐﺮﺗﺔ ﻫﻮﺃ ﭘ‪％‬ﺮ ﭘﺮﻫ‪，‬ﺰ ﮔﺎﺭﯼ ﮐﺮﺗﺔ ﻫﻮﺃ ﺍﻭﺭ ﺍګﻤﺎﻥ ﺭﮐ‪％‬ﺘﺔ‬
‫ﻫﻮﺃ ﭘ‪％‬ﺮ ﭘﺮﻫ‪，‬ﺰ ﮔﺎﺭﯼ ﮐﺮﺗﺔ ﻫﻮﺃ ﺍﻭﺭ ﺧﻮﺏ ﻧ‪，‬ﮏ ﻋﻤﻞ ﮐﺮﺗﺔ ﻫﻮﺃ ﺍﷲ ﺍګﺴﺔ‬
‫ﻧ‪，‬ﮑﻮﮐﺎﺭﻭﺃ ﺳﺔ ﻣﺤﺒﺖ ﺭﮐ‪％‬ﺘﺎ ‪Ｂ‬۔ﻋﻤﺮ‪‬ﻓﺮﻣﺎ_ ﻟﮕﺔ ﺍﮔﺮ ﺗﻮ ﭘﺮﻫ‪，‬ﺰ ﮔﺎﺭ ﻫﻮﺗﺎ‬
‫ﺗﻮﮐﺒ‪％‬ﯽ ﺷﺮﺍﺏ ﻧﻪ ﭘ‪，‬ﺘﺎ ﭘ‪％‬ﺮ ﺍﻥ ﭘﺮ ﺣﺪ ﺧﻤﺮ ﻗﺎﺋﻢ ﮐﺮﺩﯼ ۔ﻋﻤﺮ‪ ‬ﮐﺎ ﺍﺷﺎﺭﻩ ﺳﻮﺭۃ ﻣﺎﺋﺪﻩ‬

‫ﮐﯽ ﺁګﺖ ﻧﻤﺒﺮ ‪ 90‬ﮐﯽ ﻃﺮﻑ ﺗ‪％‬ﺎ ﺟﻮ ﺷﺮﺍﺏ ﮐﯽ ﺣﺮﻣﺖ ﻣ‪ Ｓ‬ﻧﺺ ‪ Ｂ‬ﻓﺮﻣﺎګﺎ‪$pκš‰r'‾≈tƒ”:‬‬

‫‪È≅yϑtã ôÏiΒ Ó§ô_Í‘ ãΝ≈s9ø—F{$#uρ Ü>$|ÁΡF{$#uρ çŽÅ£øŠyϑø9$#uρ ãôϑsƒø:$# $yϑ‾ΡÎ) (#þθãΨtΒ#u tÏ%©!$#‬‬

‫‪“ ∩⊃∪ tβθßsÎ=øè? öΝä3ª=yès9 çνθç7Ï⊥tGô_$$sù Ç≈sÜø‹¤±9$#‬ګﻌﻨﯽ ‪:‬ﺍﺓ ﺍګﻤﺎﻥ ﻭﺍﻟﻮ‪،‬ګﻘ‪，‬ﻨﺎﺷﺮﺍﺏ‬

‫ﺍﻭﺭﺟﻮﺍ ﺍﻭﺭ ﺗ‪％‬ﺎﻥ ﺍﻭﺭﭘﺎﻧﺴﺔ ﮐﺔ ﺗ‪，‬ﺮ ﻧﺎﭘﺎﮎ ﻫ‪ Ｓ‬ﺷ‪，‬ﻄﺎ ﮐﺎﻡ ﻫ‪ Ｓ‬ﺍﺱ ﺳﺔ ﺑﭽﻮ ﺗﺎﮐﻪ‬
‫ﺗﻢ ﮐﺎﻣ‪，‬ﺎﺏ ﻫﻮﺟﺎٶ۔ګﻬﺎﺃ ﻧﺺ ﮐﯽ ﺍﺗﺒﺎﻉ ﮐﻮ ﺍﺱ ﻇﺎ‪ Ｃ‬ﮐﯽ ﺍﺗﺒﺎﻉ ﺳﺔ ﺍﻭﻟﯽٰ ﻗﺮﺍﺭ ﺩګﺎ ﮔ‪，‬ﺎ‬
‫ﺟﺲ ﮐﺔ ﻣﻄﺎﺑﻖ ﭘﺮﻫ‪，‬ﺰ ﮔﺎﺭ ﮐﺔ ﻟﺌﺔ ‪Ｃ‬ﻃﺮﺡ ﮐﺎ ﮐ‪％‬ﺎﻧﺎ ﺍﻭﺭ ﭘ‪，‬ﻨﺎ ﺣ‪＋‬ﻝ ﻗﺮﺍﺭ ﭘﺎﺗﺎ ‪( Ｂ‬ﺍﺱ‬
‫ﺁګﺖ ﮐﺎ ﻇﺎ‪ Ｃ‬ګﻪ ‪ Ｂ‬ﮐﻪ ﺟﺲ ﮐﺔ ﭘﺎﺱ ﻋﻠﻢ ﻧﻪ ﻫﻮ ﻭﻩ ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ ﭘﻮﭼ‪ ＃‬ﻟﺔ ﺗﻮ ﺍ‪Ｈ‬‬
‫ﻋﻠﻢ ﺳﺔ ﭘﻮﭼ‪％‬ﻨﺔ ﮐﺎ ﺍﻃ‪＋‬ﻕ ﺍﺱ ﺁګﺖ ﮐﺔ ﻧﺺ ﮐﺔ ﻣﺎﺗﺤﺖ ‪ Ｂ‬ﺍﻭﺭ ﻭﻩ ﺍﻧﺒ‪，‬ﺎءﻭﺭﺳﻞ ﮐﺎ‬
‫ﺑﺸﺮ ﻫﻮﻧﺎ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﺍﺱ ﺁګﺖ ﮐﺔ ﻇﺎ‪ Ｃ‬ﺳﺔ ﻣﻄﻠﻘﺎً ګﻪ ﺍﺳﺘﺪﻻﻝ ﮐﺮﻧﺎﮐﻪ ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ‬
‫ﺗﻤﺎﻡ ﺍﻣﻮﺭ ﮐﺔ ﻣﺘﻌﻠﻖ ﺳﻮﺍﻝ ﮐﺮﻧﺎ ﻭﺍﺟﺐ ‪ Ｂ‬ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﺑﺼﻮﺭﺕ ﺩګﮕﺮ ګﻪ ﺁګﺖ‬
‫ﺍﺻ‪ ً＋‬ﻣﻘ‪，‬ﺪﻫﻮﺋﯽ ﺍﺱ ﺑﺎﺕ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﮐﻪ ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﮐﺔ ﻣﺘﺒﻌ‪，‬ﻦ ﻣﺮﺍﺩ‬
‫ﻫﻮﺃ ﺍﻭﺭ ﺍګﺴﺔ ﻫﯽ ګﻪ ﺗﻮﺣ‪，‬ﺪ ﻣ‪Ｌ Ｓ‬ﯽ ﻣﻘ‪，‬ﺪ ﻫﻮﺋﯽ ﺟﺒﮑﻪ ﺗﻮﺣ‪，‬ﺪ ﺍﻥ ﺗﻤﺎﻡ ﺍﻣﻮﺭ ﮐﯽ‬
‫ﺑﻨ‪，‬ﺎﺩ‪ Ｂ‬ﺟﻦ ﮐﯽ ﻣﻌﺮﻓﺖ ﮐﺔ ﻟﺌﺔ ﺍﺟﺘﻬﺎﺩ ﮐ‪，‬ﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﻥ ﮐﻮ ﺍﺳﯽ ﻭﻗﺖ ﻣﻌﺘﺒﺮ ﻣﺎﻧﺎ‬
‫ﺟﺎﺗﺎ ‪ Ｂ‬ﺟﺐ ﺍﻥ ﭘﺮ ﺍﻣﺖ ﮐﺎ ﺑ‪＋‬ﺍﺧﺘ‪＋‬ﻑ ﺍﺟﻤﺎﻉ ﻫﻮﺟﺎﺋﺔ ۔‬
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‫ﺍﺏ ﻣﻘﻠﺪ ﮐﻬﺔ ﮔﺎ ﮐﻪ ‪:‬ﻣ‪，‬ﺮﺓ ﺧ‪，‬ﺎﻝ ﮐﺔ ﻣﻄﺎﺑﻖ ﺁګﺖ ﻣ‪ Ｓ‬ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ ﺗﻤﺎﻡ‬ ‫‬
‫ﺍﻣﻮﺭﻣ‪ Ｓ‬ﺳﻮﺍﻝ ﮐﺮ_ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﺏ ‪Ｌ‬ﯽ ﮐﻮﺋﯽ ﻗ‪，‬ﺪﻧﻬ‪ Ａ Ｂ Ｓ‬ﺍﺱ ﮐﺎ ﺟﻮﺍﺏ ګﻪ ﺩګﺄ‬
‫ﮔﺔ ﮐﻪ ‪:‬‬
‫ﺍﮔﺮ ﺁﭖ ﺁګﺖ ﮐﺔ ﻇﺎ‪Ｃ‬ﯼ ﻣﻌﻨﯽ ﮐﯽ ﻣﻄﻠﻘﺎً ﺍﺗﺒﺎﻉ ﮐﺮﻧﺎ ﭼﺎﻫﺘﺔ ﻫ‪ Ｓ‬ﺗﻮ ﻭﺍﺟﺐ‬ ‫ ‬
‫ﺁﺗﺎ ‪ Ｂ‬ﮐﻪ ﭘﻮﺭﯼ ﺁګﺖ ﮐﯽ ﺍﺑﺘﺎﻉ ﮐﺮګﺄ ﻧﻪ ﮐﻪ ﺍﺱ ﮐﺔ ﮐﺴﯽ ﺍګﮏ ﺣﺼﺔ ﮐﯽ ګﻌﻨﯽ ﺍ‪Ｈ‬‬
‫ﻋﻠﻢ ﺳﺔ ﺭﺳﻮﻟﻮﺃ ﮐﯽ ﺑﺸﺮګﺖ ﮐﺔ ﻣﺘﻌﻠﻖ ﺳﻮﺍﻝ ﮐﺮګﺄ ﻧﻪ ﮐﻪ ﮐﻮﺋﯽ ﺍﻭﺭ ﺳﻮﺍﻝ۔‬
‫ګﺎﺍﺱ ﺁګﺖ ﮐﺔ ﻋﻤﻮﻡ ﮐﺎ ﻣﻘﺼﺪ ﺟﺎﻧﻨﺔ ﮐﺔ ﻟﺌﺔ ﺍﺋﻤﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ‬ ‫
‬
‫ﻣﺬﺍﻫﺐ ﮐﯽ ﺍﺗﺒﺎﻉ ﮐﺮګﺄ ﺗﺐ ګﻪ ﻭﺍﺟﺐ ﺁﺗﺎ ‪ Ｂ‬ﮐﻪ ﺁﭖ ﺗﻮﺣ‪，‬ﺪﺍﻭﺭ ﺍﺱ ﺟ‪，‬ﺴﺔ ﺩګﮕﺮ‬
‫ﺍﻣﻮﺭﻣ‪ Ｓ‬ﺍﺱ ﺁګﺖ ﮐﺔ ﻣﻘ‪，‬ﺪ ﻫﻮ_ ﮐﺎ ﺍﻋﺘﺒﺎﺭﮐﺮګﺄ ﺟﻮ ‪ Ａ‬ﺑ‪，‬ﺎﻥ ﮐﺮګﺄ ﮔﺔ ۔‬

‫ﺍﺟﺘﻬﺎﺩ ﺍﻭﺭ ﺗﻘﻠ‪，‬ﺪ‬

‫ﺍﺱ ﮐﯽ ﺣﻘ‪，‬ﻘﺖ ﮐﺎ ﺗﻌﻠﻖ ﺍﺟﺘﻬﺎﺩ ﻭﺗﻘﻠ‪，‬ﺪ ﮐﺔ ﻣﻮﺿﻮﻉ ﺳﺔ ‪ Ｂ‬ﺗﻘﻠ‪，‬ﺪ ﺍګﮏ ﺟﺎ‪Ｈ‬‬
‫ﺷﺨﺺ ﮐﻮ ﺍﺱ ﺷﺨﺺ ﮐﯽ ﺍﻧﺪ‪＄‬ﯽ ﺍﺗﺒﺎﻉ ﮐﯽ ﻃﺮﻑ ﻟﺔ ﺟﺎﺗﯽ ‪ Ｂ‬ﺟﺴﺔ ﺍ‪ Ｈ‬ﻋﻠﻢ ﻣ‪Ｓ‬‬
‫ﺷﻤﺎﺭ ﮐ‪，‬ﺎ ﺟﺎﺗﺎ ﻫﻮ ﺍﻭﺭ ﺍﺳﺔ ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ ﺳﻮﺍﻝ ﮐﺮ_ ﮐﺎ ﻣﺤﺘﺎﺝ ﺑﻨﺎﮐﺮ ﺭﮐ‪ ＃‬ﺩګﺘﯽ ‪Ｂ‬‬
‫ﺍﺱ ﺳﻠﺴﻠﺔ ﻣ‪ Ａ Ｓ‬ﺍﺑﻦ ﻗ‪，‬ﻢ‪‬ﮐﺔ ﺍګﮏ ﻋﻠﻤﯽ ﻣﺒﺎﺣﺜﺔ ﮐﯽ ﻃﺮﻑ ﺍﺷﺎﺭﻩ ﮐﺮﻧﺎ‬
‫ﻣﻨﺎﺳﺐ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺟﻮ ﺍﻥ ﮐﯽ ﻋﻈ‪，‬ﻢ ﮐﺘﺎﺏ ﺍﻋ‪＋‬ﻡ ﺍﻟﻤﻮﻗﻌ‪，‬ﻦ ﻣ‪ Ｓ‬ﺻﻔﺤﻪ ‪187‬ﺗﺎ‬
‫‪291‬ﻣﻮﺟﻮﺩ ‪ Ｂ‬ﺟﺲ ﻣ‪ Ｓ‬ﺍﻧﻬﻮﺃ _ ﺑﺆﯼ ﻭﺳﻌﺖ ﻧﻈﺮﯼ ﺳﺔ ﻣﻘﻠﺪګﻦ ﮐﺔ ﺗﻤﺎﻡ ﺍ‪Ａ‬‬
‫ﺩﻻﺋﻞ ﺫﮐﺮ ﮐﺮﮐﺔ ﺍﻥ ﮐﺎ ﺳﻮﺭﺝ ﮐﯽ ﻃﺮﺡ ﺭﻭﺷﻦ ﺩﻻﺋﻞ ﺳﺔ ﺟﺎﻣﻊ ﺭﺩّ ﮐ‪，‬ﺎ ‪ Ｂ‬ﻓﺮﻣﺎﺗﺔ ﻫ‪Ｓ‬‬
‫‪:‬‬
‫ﮐﻮﺋﯽ ‪Ｌ‬ﯽ ﺑﻨﺪﻩ ﺍﺱ ﻭﻗﺖ ﺗﮏ ‪Ｆ‬ﺍګﺖ ګﺎﻓﺘﻪ ﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﺘﺎ ﺟﺐ ﺗﮏ ﻭﻩ ﺍﷲ ﮐﺔ ﺍﭘﻨﺔ‬
‫ﺭﺳﻮﻝ ﭘﺮ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﺩګﻦ ﮐﺎ ﭘ‪，‬ﺮﻭ ﻧﻪ ﺑﻦ ﺟﺎﺋﺔ ﺍﻭﺭ ﺍﮔﺮ ﻣﻘﻠﺪ ﺍﷲ ﮐﺔ ﺍﭘﻨﺔ ﺭﺳﻮﻝ ﭘﺮ ﻧﺎﺯﻝ‬
‫ﮐﺮﺩﻩ ﺩګﻦ ﮐﺎ ﻋﻠﻢ ﺭﮐ‪％‬ﺘﺎ ﻫﻮ ﺗﻮﻣﻘﻠﺪ ﻧﻬ‪ Ｓ‬ﺭ＠ ﺑﻠﮑﻪ ‪Ｆ‬ﺍګﺖ ګﺎﻓﺘﻪ ‪ Ｂ‬ﺍﻭﺭﺍﮔﺮ ﺍﷲ ﮐﺔ‬
‫ﺍﭘﻨﺔ ﺭﺳﻮﻝ ﭘﺮ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﺩګﻦ ﮐﺎ ﻋﻠﻢ ﻧﻬ‪ Ｓ‬ﺭﮐ‪％‬ﺘﺎ ﺗﻮ ﻭﻩ ﺟﺎ‪ Ｂ Ｈ‬ﮔﻤﺮﺍﻩ ‪ Ｂ‬ﺧﻮﺩ ﺍﭘﻨﺔ‬
‫ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺍﺱ ﮐﺎﺍﻗﺮﺍﺭ ﮐﺮﺗﺎ ‪ Ｂ‬ﺗﻮ ﺍﺳﺔ ګﻪ ﮐﻬﺎﺃ ﺳﺔ ﻣﻌﻠﻮﻡ ﻫﻮﮔ‪，‬ﺎ ﮐﻪ ﺗﻘﻠ‪，‬ﺪ ﮐﺮﮐﺔ‬
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‫ﻫﻮ ‪Ｆ‬ﺍګﺖ ګﺎﻓﺘﻪ ﺑﻦ ﮔ‪，‬ﺎ ګﻪ ﻣﻘﻠﺪګﻦ ﮐﺔ ﺍﺱ ﻣﻮﺿﻮﻉ ﭘﺮ ﭘ‪，‬ﺶ ﮐﺮﺩﻩ ‪ Ｃ‬ﺳﻮﺍﻝ ﮐﺎ‬
‫ﺟﻮﺍﺏ ‪ Ｂ‬ﺍﻭﺭ ﺍﻧﻬ‪ Ｓ‬ﮐﺲ ﻃﺮﺡ ﻣﻌﻠﻮﻡ ﻫﻮﮔ‪，‬ﺎ ﮐﻪ ﺍﮔﺮ ﻭﻩ ‪Ｆ‬ﺍګﺖ ګﺎﻓﺘﻪ ﻟﻮﮔﻮﺃ ﮐﯽ‬
‫ﺗﻘﻠ‪，‬ﺪ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺗﻮ ﻭﻩ ﺍﻥ ﮐﯽ ﺗﻘﻠ‪，‬ﺪ ﮐﺮ_ ﻣ‪Ｌ Ｓ‬ﯽ ‪Ｆ‬ﺍګﺖ ګﺎﻓﺘﻪ )ﺣﻖ ﺑﺠﺎﻧﺐ(ﻫ‪....Ｓ‬‬
‫)ﺍﻋ‪＋‬ﻡ ﺍﻟﻤﻮﻗﻌ‪，‬ﻦ ﻻﺑﻦ ﻗ‪，‬ﻢ‪(2/189:‬‬
‫ﺍﺱ ﻣﻮﺿﻮﻉ ﭘﺮ ګﻪ ﺍګﮏ ﻗﻮﻝ ﻓ‪，‬ﺼﻞ ‪ Ｂ‬ﺍﮔﺮ ګﻪ ﻟﻮﮒ ﺍﭘﻨﺔ ﺩګﻦ ﮐﺎ ﭼﻨﺪﺍﺃ ﻋﻠﻢ ﻧﻬ‪Ｓ‬‬
‫ﺭﮐ‪％‬ﺘﺔ ﺣﺘﯽ ﮐﻪ ﺗﻮﺣ‪，‬ﺪ ﻭﺍﻃﺎﻋﺖ ﮐﺎ ‪Ｌ‬ﯽ ﻧﻬ‪ Ｓ‬ﺗﻮ ﺍﺱ ﺑﺎﺕ ﮐﺎ ﺍﺩﺭﺍﮎ ﮐ‪，‬ﺴﺔ ﮐﺮﺳﮑﺘﺔ‬
‫ﻫ‪ Ｓ‬ﮐﻪ ﮐﺴﯽ ﮐﯽ ﺍﺗﺒﺎﻉ ﺍﻭﻟﯽٰ ‪ Ｂ‬ﺍﻭﺭ ﮐﻮﻥ ﺍﻗﺘﺪﺍءﮐﺎ ﺯګﺎﺩﻩ ﺣﻖ ﺩﺍﺭ ‪ Ｂ‬ﺍﻭﺭﮐﻮﻥ ﻟﻮﮒ‬
‫‪Ｆ‬ﺍګﺖ ګﺎﻓﺘﻪ ﻫ‪ Ｓ‬ﮐﻪ ﺍﻥ ﮐﯽ ‪Ｆ‬ﺍګﺖ ﮐﻮ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮګﺄ ﺍﻭﺭ ګﻪ ﻟﻮﮒ ﺟﺒﮑﻪ ﺍﻥ ﮐﺔ ﻗﺪﻡ‬
‫ﭘ‪，％‬ﻞ ﭼﮑﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﺑﺪﻋﺎﺕ ﻣ‪ Ｓ‬ﻣﺒﺘ‪ ＋‬ﻫﻮﭼﮑﺔ ﻫ‪ Ｓ‬ﮐ‪，‬ﺎ ﺳﻨﺖ ﺍﻭﺭ ﺳﻠﻒ ﮐﯽ‬
‫ﺍﺗﺒﺎﻉ ﮐ‪％‬ﻞ ﮐﺮﺳﮑﺘﺔ ﻫ‪ Ｓ‬ﺍﻭ ﺭﮐ‪，‬ﺎ ګﻪ ﺧﺼﺎﺋﺺ ګﻌﻨﯽ ﻋﻠﻤﯽ ﺭﺗﺒﻪ‪،‬ﮐﺴﯽ ﻣﺪﺭﺳﺔ ﮐﯽ‬
‫ﺳﻨﺪ ﻓﺮﺍﻏﺖ ﺍﻭﺭ ﺳﻠﻒ ﮐﯽ ﮐ‪％‬ﻠﯽ ﺍﺗﺒﺎﻉ ﮐﺎﻣﺤﺾ ﺩﻋﻮﯼ ﺭﺟﺎﻝ ﺍﻭ ﺭﺍﻥ ﮐﺔ ﺣﻘﺎﺋﻖ ﮐﯽ‬
‫ﻣﻌﺮﻓﺖ ﮐﺔ ﺷﻮﺍ‪ Ｆ‬ﺑﻦ ﺳﮑﺘﺔ ﻫ‪ Ｓ‬؟ﭘ‪％‬ﺮ ﺍﮔﺮ ﮐﻮﺋﯽ ﮐﻬﺔ ﮐﻪ ﺗﻢ ‪Ｌ‬ﯽ ﻣﺎﻧﺘﺔ ﻫﻮﮐﻪ ﺟﻦ‬
‫ﺍﺋﻤﻪ ﮐﯽ ﺩګﻦ ﻣ‪ Ｓ‬ﺗﻘﻠ‪，‬ﺪ ﮐﯽ ﺟﺎﺗﯽ ‪ Ｂ‬ﻭﻩ ‪Ｆ‬ﺍګﺖ ګﺎﻓﺘﻪ ﺗ‪％‬ﺔ ﺗﻮ ﺍﻥ ﮐﺔ ﻣﻘﻠﺪګﻦ ‪Ｌ‬ﯽ‬
‫ﻻﻣﺤﺎﻟﻪ ‪Ｆ‬ﺍګﺖ ګﺎﻓﺘﻪ ﻫﯽ ﻫﻮﺋﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻥ ﮐﺔ ﺑﻌﺪ ﺍﻧﻬﯽ ﮐﯽ ﺭﺍﻩ ﭘﺮ ﮔﺎﻣﺰﻥ ﻫ‪ Ｓ‬ﺗﻮ‬
‫ﺍﺳﺔ ﮐﻬﺎ ﺟﺎﺋﺔ ﮐﻪ ﺍﻥ ﮐﺔ ﺭﺍﺳﺘﺔ ﭘﺮ ﮔﺎﻣﺰﻥ ﻫﻮﻧﺎ ﻻﻣﺤﺎﻟﻪ ﺍﻥ ﮐﯽ ﺗﻘﻠ‪，‬ﺪ ﮐﻮ ﺑﺎﻃﻞ‬
‫ﮐﺮﺩګﺘﺎ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻥ ﮐﺎ ﻃﺮګﻘﻪ ﺣﺠﺖ ﮐﯽ ﺍﺗﺒﺎﻉ ﺍﻭﺭ ﺍﭘﻨﯽ ﺗﻘﻠ‪，‬ﺪ ﺳﺔ ﺭﻭﮐﻨﺎ ﺭ＠ ‪Ｂ‬‬
‫ﺟ‪，‬ﺴﺎ ﮐﻪ ‪ Ａ‬ﺍﻥ ﺷﺎءﺍﷲ ﺍﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﺫﮐﺮﮐﺮګﺄ ﮔﺔ ﺗﻮ ﺟﻮ ﺣﺠﺖ ﭼ‪％‬ﻮﺅ ﮐﺮ ﻭﻩ ﮐﺎﻡ‬
‫ﮐﺮﺓ ﺟﺲ _ ﺍﻧﻬﻮﺃ _ ﺍﻭﺭ ﺍﻥ ﺳﺔ ‪Ｌ‬ﯽ ﭘﻬﻠﺔ ﺍﷲ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺭﺳﻮﻝ _ ﺭﻭﮐﺎ ‪ Ｂ‬ﺗﻮ‬
‫ﻭﻩ ﺍﻥ ﮐﺔ ﻃﺮګﻘﺔ ﭘﺮ ﻧﻪ ﻫﻮﺍ ﺑﻠﮑﻪ ﺍﺱ ﮐﺎ ﻣﺨﺎﻟﻒ ﻫﻮﺍ ﺍﻥ ﮐﺔ ﻃﺮګﻘﺔ ﭘﺮ ﻭﻩ ‪ Ｂ‬ﺣﺠﺖ ﮐﯽ‬
‫ﭘ‪，‬ﺮﻭﯼ ﮐﺮﺓ ﺍﻭﺭ ﺩﻟ‪，‬ﻞ ﮐﯽ ﺍﻗﺘﺪﺍءﮐﺮﺓ ﺍﻭﺭ ﺳﻮﺍﺋﺔ ﺭﺳﻮﻝ ﮐﺔ ﺳﻮﺍ ﮐﺴﯽ ﻫﺴﺘﯽ‬
‫ﮐﺎﺩﺍﻣﻦ ﻧﻪ ﭘﮑﺆﺓ ﮐﻪ ﮐﺘﺎﺏ ﻭﺳﻨﺖ ﭘﺮ ﺍﺳﺔ ﻣﻘﺪﻡ ﮐﺮﺩﺓ ﺍﻭﺭ ﺍﻥ ﺩﻭﻧﻮﺃ ﮐﻮ ﺍﺱ ﮐﺔ ﻗﻮﻝ‬
‫ﭘﺮ ﭘ‪，‬ﺶ ﮐﺮﺓ ګﻬ‪ Ｓ‬ﺳﺔ ﺍﺱ ﺷﺨﺺ ﮐﺎ ﺑﻄ‪＋‬ﻥ ﻭﺍﺿﺢ ﻫﻮﺟﺎﺗﺎ ‪ Ｂ‬ﺟﻮ ﺗﻘﻠ‪，‬ﺪ ﮐﻮ ﺍﺗﺒﺎﻉ‬
‫ﻗﺮﺍﺭ ﺩګﺘﺎ ‪ Ｂ‬ﺍﻭ ﺭګﻪ ﻭ‪ Ａ‬ﺍﻭﺭ ﺩ‪＄‬ﻮﮐﻪ ﺩګﻨﺔ ﮐﯽ ﮐﻮﺷﺶ ﮐﺮﺗﺎ ‪ Ｂ‬ګﻪ ﺗﻮ ﺍﺗﺒﺎﻉ ﮐﺔ ﻣﺨﺎﻟﻒ‬
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‫‪ Ｂ‬ﺍﷲ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺭﺳﻮﻝ ﺍﻭﺭ ﺍ‪ Ｈ‬ﻋﻠﻢ _ ﺍﻥ ﺩﻭﻧﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻭﺍﺿﺢ ﻭﺍﺿﺢ ﻓﺮﻕ ﺑ‪，‬ﺎﻥ‬
‫ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ﺣﻘﺎﺋﻖ ‪Ｌ‬ﯽ ګﻪ ﻓﺮﻕ ﺑ‪，‬ﺎﻥ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﺗﺒﺎﻉ ﺗﻮ ﻣﺘﺒﻮﻉ ﮐﺔ ﺭﺍﺳﺘﺔ ﭘﺮﭼﻠﻨﺎ ﺍﻭﺭ‬
‫ﻭﻫﯽ ﮐﺮﻧﺎ ‪ Ｂ‬ﺟﻮ ﺍﺱ _ ﮐ‪，‬ﺎ ‪ Ｂ‬۔ﻫﻤﺎﺭﯼ ﮔﻔﺘﮕﻮ ﮐﺎ ﻣﺎﺣﺼﻞ ګﻪ ‪ Ｂ‬ﮐﻪ ﺟﺐ ګﻪ ﻟﻮﮒ‬
‫ﺣﻖ ﺍﻭﺭ ﺑﺎﻃﻞ ﮐﯽ ﻣﻌﺮﻓﺖ ﻧﻬ‪ Ｓ‬ﺭﮐ‪％‬ﺘﺔ ﺗﻮګﻪ ﮐ‪，‬ﺴﺔ ﺟﺎﻥ ﺳﮑﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺟﻦ ﮐﯽ ﻭﻩ‬
‫ﺗﻘﻠ‪，‬ﺪ ﮐﺮﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﻭﻩ ‪Ｆ‬ﺍګﺖ ګﺎﻓﺘﻪ ﺍﻭﺭ ﻗﺎﺑﻞ ﺍﺗﺒﺎﻉ ﻫ‪ Ｓ‬؟ﭘ‪％‬ﺮ ﺍﮔﺮ ګﻪ ﻟﻮﮒ ﮐﻬ‪ Ｓ‬ﮐﻪ‬
‫ﺍﻥ ﮐﺔ ﺑﺆﺓ ﻫﻤ‪，‬ﺸﻪ ﮐﺘﺎﺏ ﻭﺳﻨﺖ ﺑ‪，‬ﺎﻥ ﮐﺮﺗﺔ ﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﺑﺘﺎﺗﺔ ﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ‬
‫ﻋَﻠَﻢ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺣﺎﻣﻞ ﺍﻭﺭ ﺳﻨﺖ ﻧﺒﻮﯼ ﮐﺔ ﺣﺎﻣﯽ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺑﻨﺪﮔﺎﻥ ﻧﻔﺲ ګﻬﯽ ﺩﻋﻮﯼ‬
‫ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻫﯽ ﻋﻠﻢ ﻧﺒﻮﯼ ﺍﻭﺭ ﺳﻨﺖ ﻣﻄﻬﺮﻩ ﮐﺔ ﺣﻘ‪，‬ﻖ ﻭﺍﺭﺙ ﻫ‪ Ｓ‬۔ﺑﻘﻮﻝ ﺷﺎﻋﺮ۔‬
‫ﻭﻟ‪，‬ﻠﯽ ﻻ ﺗﻘﺮ ﻟ‪％‬ﻢ ﺑﺬﺍﮎ‬ ‫ﻭﮐ‪ ＋‬ګﺪﻋﯽ ﻭﺻ‪ ً＋‬ﺑﻠ‪，‬ﻠﯽٰ‬
‫‪ Ｃ‬ﺍګﮏ ﻟ‪，‬ﻠﯽٰ ﮐﺔ ﻭﺻﻞ ﮐﺎ ﻣﺪﻋﯽ ‪ Ｂ‬ﺟﺒﮑﻪ ﻟ‪，‬ﻠﯽٰ ﺍﻥ ﮐﺔ ﺍﺱ ﺩﻋﻮﺓ ﮐﻮ ﻗﺒﻮﻝ ﻫﯽ‬
‫ﻧﻬ‪ Ｓ‬ﮐﺮﺗﯽ‬
‫‪ Ｃ‬ﺩﻋﻮﯼ ﺩﻟ‪，‬ﻞ ﮐﯽ ﺑﻨﺎءﭘﺮ ﻗﺒﻮﻝ ﮐ‪，‬ﺎ ﺟﺎﺗﺎ ‪Ｌ Ａ Ｂ‬ﯽ ﺩﻋﻮﯼ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ګﻪ ﻟﻮﮒ‬
‫ﺣﻖ ﺳﺔ ﻣﻨﺤﺮﻑ ‪Ｆ‬ﺍګﺖ ﺳﺔ ﻧﺎﺑﻠﺪ ﺳ‪＋‬ﻃ‪，‬ﻦ ﮐﺔ ﺧﺪﺍﻡ ﺍﻭﺭ ﺣﮑﺎﻡ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭ ﻫ‪ Ｓ‬ﺍﻭﺭ‬
‫ﻫﻤﺎﺭﯼ ﺩﻟ‪，‬ﻞ ﺍﻥ ﮐﯽ ﻇﺎ‪Ｃ‬ﯼ ﺣﺎﻟﺖ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺍﻗﻮﺍﻝ ﻫ‪ Ｓ‬۔‬

‫ﺗﻘﻠ‪，‬ﺪ ﻣﻘﺒﻮﻝ ﮐﯽ ﺣﺪﻭﺩ‬

‫ﺑ‪＋‬ﺷﺒﻪ ﺗﻘﻠ‪，‬ﺪ ﮐﯽ ﺗﻌﺮګﻒ ﻣ‪ Ｓ‬ﺗﻮﺣ‪，‬ﺪ ﻭﺍګﻤﺎﻥ ﮐﺔ ﻣﺴﺎﺋﻞ ﺷﺎﻣﻞ ﻧﻬ‪ Ｓ‬ﻫ‪Ｃ Ｓ‬‬ ‫ ‬
‫ﻣﮑﻠﻒ ﭘﺮ ﺍﻥ ﮐﺎ ﺑﺪﻭﻥ ﺗﻘﻠ‪，‬ﺪ ﻋﻠﻢ ﺣﺎﺻﻞ ﮐﺮﻧﺎ ﻓﺮﺽ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﷲ ﺗﻌﺎﻟﯽٰ _ ﮐﻔﺎﺭ ﮐﺎ‬
‫ګﻬﯽ ﻋ‪，‬ﺐ ﺑ‪，‬ﺎﻥ ﮐ‪，‬ﺎ ﮐﻪ ﻭﻩ ﺍﭘﻨﺔ ﺁﺑﺎءﻭﺍﺟﺪﺍﺩ ﺍﻭﺭ ﺑﺆﻭﺃ ﮐﯽ ﺍﺗﺒﺎﻉ ﮐﺎ ﺩﻋﻮﯼ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ‬
‫۔ﺍﺭﺷﺎﺩ ﻓﺮﻣﺎګﺎ‪:‬‬

‫‪öθs9uρr& 3 !$tΡu!$t/#u ϵø‹n=tã $uΖø‹xø9r& !$tΒ ßìÎ6®KtΡ ö≅t/ (#θä9$s% ª!$# tΑt“Ρr& !$tΒ (#θãèÎ7®?$# ãΝßγs9 Ÿ≅ŠÏ% #sŒÎ)uρ‬‬

‫‪) ∩⊇∠⊃∪ tβρ߉tGôγtƒ Ÿωuρ $\↔ø‹x© šχθè=É)÷ètƒ Ÿω öΝèδäτ!$t/#u šχ%x.‬ﺍﻟﺒﻘﺮﻩ‪(170:‬‬

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‫ګﻌﻨﯽ ‪:‬ﺟﺐ ﺍﻥ ﺳﺔ ﮐﻬﺎﺟﺎﺗﺎ ‪ Ｂ‬ﮐﻪ ﺟﻮ ﺍﷲ _ ﻧﺎﺯﻝ ﮐ‪，‬ﺎ ﺍﺱ ﮐﯽ ﻃﺮﻑ ﺁٶ ﺗﻮﮐﻬﺘﺔ ﻫ‪Ｓ‬‬

‫ﺑﻠﮑﻪ ‪ Ａ‬ﺍﺱ ﮐﯽ ﺍﺗﺒﺎﻉ ﮐﺮګﺄ ﮔﺔ ﺟﺲ ﭘﺮ ‪ _ Ａ‬ﺍﭘﻨﺔ ﺁﺑﺎءﮐﻮ ﭘﺎګﺎ ﺍﮔﺮﭼﻪ ﺍﻥ ﮐﺔ ﺁﺑﺎءﻧﻪ‬
‫ﺗﻮ ﻋﻘﻞ ﺭﮐ‪％‬ﺘﺔ ﻫﻮﺃ ﺍﻭﺭﻧﻪ ﻫﯽ ‪Ｆ‬ﺍګﺖ ګﺎﻓﺘﻪ ﻫﻮﺃ۔‬
‫ﻧ‪，‬ﺰ ﻓﺮﻣﺎګﺎ‪:‬‬

‫‪$tΡô‰y`uρ $tΒ $uΖç6ó¡ym (#θä9$s% ÉΑθß™§9$# ’n<Î)uρ ª!$# tΑt“Ρr& !$tΒ 4’n<Î) (#öθs9$yès? óΟçλm; Ÿ≅‹Ï% #sŒÎ)uρ‬‬

‫‪∩⊇⊃⊆∪ tβρ߉tGöκu‰ Ÿωuρ $\↔ø‹x© tβθßϑn=ôètƒ Ÿω öΝèδäτ!$t/#u tβ%x. öθs9uρr& 4 !$tΡu!$t/#u ϵø‹n=tã‬‬

‫)ﻣﺎﺋﺪﻩ‪(104:‬‬
‫ګﻌﻨﯽ ‪:‬ﺟﺐ ﺍﻥ ﺳﺔ ﮐﻬﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﮐﻪ ﺟﻮ ﺍﷲ _ ﻧﺎﺯﻝ ﮐ‪，‬ﺎ ﺍﺱ ﮐﯽ ﺍﻭﺭ ﺭﺳﻮﻝ ﮐﯽ ﻃﺮﻑ‬
‫ﺁٶ ﺗﻮﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﻫﻤﺎﺭﺓ ﻟﺌﺔ ﻭﻫﯽ ﮐﺎ‪ Ｂ Ｑ‬ﺟﺲ ﭘﺮ‪ _ Ａ‬ﺍﭘﻨﺔ ﺁﺑﺎءﮐﻮ ﭘﺎګﺎﺍﮔﺮﭼﻪ ﺍﻥ ﮐﺔ‬
‫ﺁﺑﺎءﻧﻪ ﺗﻮ ﮐﭽ‪ ＃‬ﻋﻘﻞ ﺭﮐ‪％‬ﺘﺔ ﻫﻮﺃ ﺍﻭﺭﻧﻪ ﻫﯽ ‪Ｆ‬ﺍګﺖ ګﺎﻓﺘﻪ ﻫﻮﺃ۔‬
‫ﺑﻬﺖ ﺳﯽ ﺁګﺎﺕ ﺍﺱ ﻣﻌﻨﯽ ﻣ‪ Ｓ‬ﺑﻄﻮﺭ ﻧﺺ ﻣﻮﺟﻮﺩ ﻫ‪ Ｓ‬ﺳﻮﺭة ﺍﻟﻨﺤﻞ ﮐﯽ ﺁګﺖ ﻧﻤﺒﺮ‬
‫‪ 43‬ﮐﺔ ﻇﺎ‪ Ｃ‬ﮐﺔ ﻣﺘﻌﻠﻖ ﺑﺎﺕ ﻫﻮﭼﮑﯽ ‪ Ｂ‬ﺍﺱ ﮐﺎ ﺍﻧﻄﺒﺎﻕ ﻓﻘﻬﯽ ﺍﻣﻮﺭ ﭘﺮ ﺗﻮﮐ‪，‬ﺎﺟﺎﺳﮑﺘﺎ‬
‫‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﺗﻮﺣ‪，‬ﺪ ﮐﺔ ﺍﻣﻮﺭ ﭘﺮ ﻧﻬ‪ Ｓ‬ﮐﻪ ګﻪ ‪Ｃ‬ﻣﺴﻠﻤﺎﻥ ﭘﺮ ﻓﺮﺽ ﺍﻭﺭ ﻭﺍﺟﺐ ‪ Ｂ‬ﮐﻪ ﻣﺤﻨﺖ‬
‫ﮐﺮﮐﺔ ﺗﻮﺣ‪，‬ﺪ ﮐﯽ ﺑﻨ‪，‬ﺎﺩﻭﺃ ﮐﯽ ﻣﻌﺮﻓﺖ ﺣﺎﺻﻞ ﮐﺮﺓ ﺍﻭﺭ ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻋﻠﻤﺎءﮐﯽ‬
‫ﮐﺘﺐ ﭘﺆ‪＄‬ﺔ ﺍﻧﻬ‪ Ｓ‬ﮐﺘﺎﺏ ﺍﷲ ﺍﻭﺭ ﺭﺳﻮﻝ ﺍﷲ‪‬ﮐﯽ ﺳﻨﺖ ﺛﺎﺑﺘﻪ ﭘﺮ ﭘ‪，‬ﺶ ﮐﺮ_ ﮐﺔ‬
‫ﺑﻌﺪ۔‬
‫ﺍﺱ ﮐﺔ ﺑﻌﺪ ګﻪ ﺑ‪，‬ﺎﻥ ‪ Ｂ‬ﮐﻪ ﺍ‪ Ｈ‬ﺫﮐﺮ ﺳﺔ ﮐﻮﻥ ﻟﻮﮒ ﻣﺮﺍﺩ ﻫ‪ Ｓ‬ﺍﺱ ﻣﻘﺎﻡ ﭘﺮ ګﻪ‬ ‫
‬
‫ﻋﻠﻤﺎءﻫ‪ Ｓ‬ﺍﻭﺭ ﻋﻠﻤﺎءﻋﻠﯽ ﻣﺮﺍﺗﺐ ﺍﻭﺭ ﺍﭘﻨﯽ ﻣﺨﺼﻮﺹ ﻋﻠﻤﯽ ﻣﻬﺎﺭﺗﻮﺃ ﻣ‪ Ｓ‬ﻣﺨﺘﻠﻒ‬
‫ﺩﺭﺟﺎﺕ ﭘﺮ ﻓﺎﺋﺰ ﻫ‪ Ｓ‬ﻣﺠﺘﻬﺪ ﻋﻠﻤﺎءﺍﻥ ﺍﺩﻭﺍﺭ ﻣ‪ Ｓ‬ﻧﺎﺩﺭ ﻫ‪ Ｓ‬ﺍﺑﻦ ﻗ‪，‬ﻢ‪‬ﻭﻏ‪，‬ﺮﻩ _‬
‫ﻣﺠﺘﻬﺪ ﮐﺔ ګﻪ ﺍﻭﺻﺎﻑ ﺑ‪，‬ﺎﻥ ﮐﺌﺔ ﻫ‪ Ｓ‬ﮐﻪ ﮐﺘﺎﺏ ﻭﺳﻨﺖ ﺣﺪګﺚ ﻭﺗﻔﺴ‪，‬ﺮ ﺍﻭﺭ ﻟﻐﺖ‬
‫۔)ﺍﻋ‪＋‬ﻡ‬ ‫ﻟﮕﺎﺋﯽ‬ ‫ﻧﻬ‪Ｓ‬‬ ‫ﺷﺮﻁ‬ ‫ﮐﯽ‬ ‫ﻫﻮﺗﻘﻮﯼ‬ ‫ﮐﺎﻋﺎ‪Ｐ‬‬ ‫ﻋﺮ‪Ｋ‬‬
‫ﺍﻟﻤﻮﻗﻌ‪，‬ﻦ‪،1/44:‬ﺍﻟﻤﻮﺍﻓﻘﺎﺕ‪(4/286:‬‬
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‫ﻋﻠﻢ ﺍﺻﻮﻝ ﮐﺔ ﺍﺟﺘﻬﺎﺩ ﻭﺗﻘﻠ‪，‬ﺪ ﮐﺔ ﺍﺑﻮﺍﺏ ﻣ‪ Ｓ‬ګﻪ ﻣﺴﺌﻠﻪ ﻣﺘﻮﺍﺗﺮ ‪ Ｂ‬ﺍﻫﻤ‪，‬ﺖ ﮐﺔ ﭘ‪，‬ﺶ‬
‫ﻧﻈﺮ ‪ Ａ‬ﺟﺲ ﮐﯽ ﺗﺎﮐ‪，‬ﺪ ﮐﺮﻧﺎ ﭼﺎﻫﺘﺔ ﻫ‪ Ｓ‬ﻭﻩ ګﻪ ‪ Ｂ‬ﮐﻪ ﻣﺠﺘﻬﺪ ﻋﺎ‪ Ｐ‬ﺳﺔ ﺑﺆځ ﮐﺮ ﻫﻮﺗﺎ ‪Ｂ‬‬
‫ﮐ‪，‬ﻮﻧﮑﻪ ﻋﺎ‪ Ｐ‬ﺗﻮﺣﺪګﺚ ﮐﺎ ﻋﺎ‪ Ｐ‬ﻫﻮﮔﺎ ﻓﻘ‪，‬ﻪ ګﺎ ﻟﻐﻮﯼ ﻧﻪ ﻫﻮﮔﺎﺍﻭﺭ ﺍﮔﺮ ﻓﻘﻪ ﮐﺎ ﻋﺎ‪ Ｐ‬ﻫﻮﮔﺎ‬
‫ﺗﻮﻣﺤﺪﺙ ﺍﻭﺭ ﺣﺎﻓﻆ ﺣﺪګﺚ ﻧﻪ ﻫﻮﮔﺎﺍﮔﺮﭼﻪ ﻋﺎ‪ Ｐ‬ﮐﺔ ﺍګﮏ ﻣﻌ‪，‬ﻦ ﺩﺭﺟﺔ ﺗﮏ ﭘﻬﻨﭽﻨﺔ‬
‫ﮐﺔ ﻟﺌﺔ ﺍﻥ ﺗﻤﺎﻡ ﻋﻠﻮﻡ ﮐﺎ ﻋﺎ‪ Ｐ‬ﻫﻮﻧﺎ ﻻﺯﻡ ‪ Ｂ‬ﺗﻮ‪ Ｃ‬ﻣﺠﺘﻬﺪ ﻋﺎ‪ Ｐ‬ﻫﻮﺗﺎ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ‪ Ｃ‬ﻋﺎ‪Ｐ‬‬
‫ﻣﺠﺘﻬﺪ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﺎ ګﻬﺎﺃ ګﻪ ﺑﺎﺕ ﺍ‪ Ｂ Ａ‬ﮐﻪ ﺣﺪګﺚ ﮐﺎ ﻋﺎ‪ Ｐ‬ﺑﺎﻟﺘﺒﻊ ﻓﻘ‪，‬ﻪ ‪Ｌ‬ﯽ ﻫﻮﺗﺎ ‪ Ｂ‬ﺍﻭﺭ‬
‫ﻓﻘ‪，‬ﻪ ﺑﺎﻟﺘﺒﻊ ﻣﺤﺪﺙ ‪Ｌ‬ﯽ ﻫﻮﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﻣﺠﺘﻬﺪ ﻣﻄﻠﻖ ﻭﻩ ﻫﻮﺗﺎ ‪ Ｂ‬ﺟﺲ ﻣ‪ Ｓ‬ﺍﷲ ﮐﺔ ﺍﻧﻌﺎﻡ‬
‫ﮐﺮﺩﻩ ګﻪ ﺗﻤﺎﻡ ﻋﻠﻮﻡ ﻋﻘﻞ ‪،‬ﺗﻘﻮﯼ‪،‬ﻋﺰﻡ ﺟﻤﻊ ﻫﻮﺟﺎﺋ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪ ‬ﮐﺔ‬
‫ﻣﺘﻌﻠﻖ ﻣﺸﻬﻮﺭ ‪ Ｂ‬ﮐﻪ ”ﺍګﺴﯽ ﮐﻮﺋﯽ ﺣﺪګﺚ ﻫﯽ ﻧﻬ‪ Ｓ‬ﺟﺴﺔ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ ﻧﻪ ﺟﺎﻧﺘﺔ‬
‫ﻫﻮﺃ“ﺍﺱ ﻧﺴﺒﺖ ﺳﺔ ﻭﻩ ﻓﻘ‪，‬ﻪ ﻣﺠﺘﻬﺪ ِﻓﺮَﻕ ﺍﻭﺭ ﻋﻘﺎﺋﺪ ﮐﺔ ﻣﺎ‪ Ｃ‬ﻋﻠﻢ ﺍﺻﻮﻝ ﺍﻭﺭ ﻟﻐﺖ‬
‫ﻋﺮ‪ Ｋ‬ﺍﻭﺭ ﺗﺎﺭګﺦ ﻭﻣﻨﻄﻖ ﮐﺔ ﺍﻣﺎﻡ ﻫﻮ_ )ﺍﺱ ﮐﺔ ﺛﺒﻮﺕ ﻣ‪ Ｓ‬ﺍﻥ ﮐﯽ ﮐﺘﺎﺏ ”ﺍﻟﺮﺩ ﻋﻠﯽ‬
‫ﺍﻟﻤﻨﻄﻘ‪，，‬ﻦ“ ﻫﯽ ﮐﺎ‪ Ｂ Ｑ‬ﺍﺱ ﻣ‪ Ｓ‬ﻭﻩ ﺧﺎﻟﺺ ﻣﻨﻄﻘﯽ ﻣﻌﻠﻮﻡ ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺔ ﻏﺰﺍﻟﯽ‬
‫ﻣﺎ‪ Ｃ‬ﻓﻠﺴﻔﯽ ﺗ‪％‬ﺔ ﭘ‪％‬ﺮ ‪Ｌ‬ﯽ ﺍﭘﻨﯽ ﺩﻭﮐﺘﺎﺑﻮﺃ ”ﻣﻘﺎﺻﺪ ﺍﻟﻔ‪＋‬ﺳﻔﻪ“ﺍﻭﺭ ”ﺗﻬﺎﻓﺖ‬
‫ﺍﻟﻔ‪＋‬ﺳﻔﻪ“ﻣ‪ Ｓ‬ﻓﻠﺴﻔ‪，‬ﻮﺃ ﮐﺎ‪Ｌ‬ﺮﭘﻮﺭﺭﺩّ ﮐ‪，‬ﺎ‪(Ｂ‬ﺗﻮ ﺟﻮ ﻋﻠﻢ ﺣﺪګﺚ ﻣ‪ Ｓ‬ﻣﺘﺨﺼﺺ ﻫﻮ ﺍﻭﺭ‬
‫ﺧﻮﺩ ﮐﻮ ﺍﺱ ﻣ‪ Ｓ‬ﺑﺆﺍ ﺳﻤﺠ‪％‬ﺘﺎ ﻫﻮﭘ‪％‬ﺮ ﮐﺴﯽ ﻋﻠﻢ ﺷﺮګﻒ ﻣﺜ‪ ً＋‬ﻋﻠﻢ ﺟﺮﺡ ﻭﺗﻌﺪګﻞ ﻣ‪Ｓ‬‬
‫ﺩ‪＄‬ﻮﮐﻪ ﺩګﻨﺎ ﺷﺮﻭﻉ ﮐﺮﺩﺓ ﺗﺎﮐﻪ ﭘﺮﻓﺮګﺐ ﻧﻮﺟﻮﺍﻧﺎﻥ ﮐﯽ ﻧﮕﺎﻩ ﻣ‪ Ｓ‬ﻋﻠﻤﺎءﮐﺔ ﻣﻘﺎﻡ‬
‫ﻭﻣﺮﺗﺒﺔ ﮐﻮ ﮔ‪＂％‬ﺎﺳﮑﺔ ګﻪ ﺷﺨﺺ ﻋﺎ‪ Ｐ‬ﻫﻮﺳﮑﺘﺎ ‪ Ｂ‬ﻧﻪ ﻣﺠﺘﻬﺪ۔‬
‫ﺑ‪＋‬ﺷﺒﻪ ﻋﻠﻤﯽ ﺩﺭﺟﻪ ﺍﻭﺭ ﻋﻠﻤﯽ ﺳﻨﺪ ﺍﺱ ﮐﺔ ﺣﺎﻣﻞ ﮐﯽ ﻋﻠﻤﯽ ﻣﮑﺎﻧﺖ ﮐﯽ ﺍﺱ‬ ‫‬
‫ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ﺩﺭﺟﺔ )ﭘﻮﺯګﺸﻦ( ﮐﺔ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﺷﺎ‪ Ｂ Ｆ‬ﻟ‪，‬ﮑﻦ ګﻪ ﻣﺤﺾ ﺷﺎ‪ Ｆ‬ﻫﯽ ‪Ｂ‬‬
‫ﺍﺱ ﮐﯽ ﺣﺎﻟﺖ ﺍﻭﺭ ﻋﻠﻤ‪，‬ﺖ ﮐﺔ ﻣﻄﺎﺑﻖ ﺳﭽﯽ ‪Ｌ‬ﯽ ﻫﻮﺳﮑﺘﯽ ‪ Ｂ‬ﺍﻭﺭ ﺟ‪％‬ﻮ！ﯽ ‪Ｌ‬ﯽ ﺫﺭﺍ‬
‫ﺑﺘﺎﺋ‪，‬ﺔ ﺷ‪，‬ﺦ ﺍﻻﺳ‪＋‬ﻡ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﻭﻏ‪，‬ﺮﻩ ﺍﺋﻤﻪ ﺍﻋ‪＋‬ﻡ ﮐﺲ ﺟﺎﻣﻌﻪ ﺳﺔ ﻓﺎﺭﻍ ﺍﻟﺘﺤﺼ‪，‬ﻞ‬
‫ﺗ‪％‬ﺔ؟ﺍﻧﻬﻮﺃ _ ﻋﻠﻤﺎءﺍﻭﺭ ﻣﺤﻘﻘ‪，‬ﻦ ﺳﺔ ﻋﻠﻢ ﺣﺎﺻﻞ ﮐ‪，‬ﺎ ﭘ‪％‬ﺮ ﻣﺮﺗﺒﻪ ﻋﻠﻢ ﺗﮏ ﭘﻬﻨﭽﻨﺔ‬
‫ﮐﺔ ﻟﺌﺔ ﻣﺒﺎﺣﺜﺔ ﻭﻣﻨﺎﻇﺮﺓ ﮐﺌﺔ ﻣﺜ‪ ً＋‬ﻋﺮﺏ ﻋﺎ‪ Ｐ‬ﮐﺔ ﻟﺌﺔ ګﻪ ﮐﺎ‪ Ｑ‬ﻧﻬ‪ Ｓ‬ﮐﻪ ﺍﺻﻮﻝ ﺩګﻦ ګﺎ‬
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‫ﺁﺩﺍﺏ ﮐﺔ ﮐﺴﯽ ﺟﺎﻣﻌﻪ ﺳﺔ ﻓﺎﺭﻍ ﺍﻟﺘﺤﺼ‪，‬ﻞ ﻫﻮﺑﻠﮑﻪ ګﻪ ‪Ｌ‬ﯽ ﺿﺮﻭﺭﯼ ‪ Ｂ‬ﮐﻪ ﺑﻠﮑﻪ ﻟﻐﺖ‬
‫ﮐﯽ ﺍﺑﺘﺪﺍءﻭﺗﺤﻘ‪，‬ﻖ ﮐﺔ ﮐﺲ ﻣﻌﺎﺷﺮﺓ ﺳﺔ ‪Ｌ‬ﯽ ﻣﻨﺴﻠﮏ ﺭ＠ ﻫﻮ ۔ﻋ‪＋‬ﻣﻪ ﺍﺣﻤﺪ‬
‫ﺷﺎﮐﺮ‪ ‬ﺑ‪，‬ﺴﻮګﺄ ﺻﺪﯼ ﻣ‪ Ｓ‬ﻋﺮ‪ Ｋ‬ﻟﻐﺖ ﮐﺔ ﺍﻣﺎﻡ ﺗ‪％‬ﺔ ﺍﻥ ﮐﺔ ﺯﻧﺪﻩ ﮐﺎﺭﻧﺎﻣﺔ‬
‫”ﺍﻟﻤﺘﻨﺒﯽ“ﺍﻭﺭ ”ﻗﻀ‪ ＆，‬ﺍﻟﺸﻌﺮ ﺍﻟﺠﺎ‪Ｉ‬ﯽ“ ﮐﺔ ﺻﻮﺭﺕ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩﻫ‪ Ｓ‬ﺍﻭﺭ ﻋ‪＋‬ﻣﻪ ﻣﺤﻤﻮﺩ‬
‫ﺷﺎﮐﺮ‪‬ﮐﺴﯽ ﺟﺎﻣﻌﻪ ﺳﺔ ﺑﺎﻗﺎﻋﺪﻩ ﻓﺎﺭﻍ ﻧﻪ ﺗ‪％‬ﺔ ۔ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ګﻪ ﺩﻋﻮګﺪﺍﺭ ﻟﻮﮔﻮﺃ ﮐﻮ‬
‫ﺍﺱ ﻭ‪ Ａ‬ﻣ‪ Ｓ‬ﻣﺒﺘ‪ ＋‬ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﻥ ﮐﺔ ﭘﺎﺱ ﺍﺳﺎﻧ‪，‬ﺪ ﺍﻭﺭ ﻋﻠﻤﯽ ﺳﻨﺪګﺄ ﻣﻮﺟﻮﺩ ﻫ‪Ｓ‬‬
‫ﻟﻬٰﺬﺍ ﻭﻩ ﺍﭘﻨﺔ ﺩﻋﻮﺓ ﻣ‪ Ｓ‬ﺳﭽﺔ ﻫ‪ Ｓ‬ﺗﻮ ﺻﻮﻓ‪，‬ﻪ ﺍﻭﺭ ﻣﻌﺘﺰﻟﻪ ﮐﺔ ﺳﺮﮐﺶ ﺍﻓﺮﺍﺩ ﺟﻮ‬
‫ﺟﺎﻣﻌﺎﺕ ﻣ‪ Ｓ‬ﺍﺳﺎﺗﺬﻩ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻋﺎﻟﯽ ﺍﺳﺎﻧ‪，‬ﺪ ﮐﺔ ﺣﺎﻣﻞ ﻫ‪ Ｓ‬ﺍﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎ ﮐﻬ‪ Ｓ‬ﮔﺔ‬
‫؟ﺑﺪﻋﺖ ﮐﺎ ﮐﺴﯽ ﺳﻨﺪ ګﺎ ﻣﻨﺼﺐ ﺳﺔ ﮐﻮﺋﯽ ﺗﻌﻠﻖ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﺎ۔‬
‫ﻟﻮﮔﻮﺃ ﮐﻮ ﻣﺴﺘﻘﻞ ﺩ‪＄‬ﻮﮐﺔ ﻣ‪ Ｓ‬ﺭﮐ‪％‬ﻨﺔ ﮐﺔ ﻟﺌﺔ ﺍﻥ ﮐﺎ ﻃﺮګﻘﻪ ګﻪ ‪ Ｂ‬ﮐﻪ ﭘﻬﻠﺔ‬ ‫‬
‫ﮐﺴﯽ ﻣﻌﺘﺒﺮ ﻋﺎ‪ Ｐ‬ﮐﯽ ﺗﺤﺮګﺮ ﭘ‪，‬ﺶ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﺲ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ګﻪ ﺷﻬﺎﺩﺕ‬
‫ﻫﻮﺗﯽ ‪ Ｂ‬ﮐﻪ ګﻪ ﻣﻘﺎﻟﻪ ګﺎﺑﺤﺚ ﺟﻮ ‪Ｌ‬ﯽ ﻫﻮﺩﺭﺳﺖ ‪ Ｂ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻣﻨﻬﺞ ﮐﺔ‬
‫ﻣﻄﺎﺑﻖ ‪ Ｂ‬ﺍﻭﺭ ﺍﺱ ﮐﻮ ﭘ‪，‬ﺶ ﮐﺮ_ ﻭﺍﻟﺔ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺧﺪﺍﻡ ﻫ‪ Ｓ‬ﺍګﺴﺔ ﻫﯽ ﺩګﮕﺮ ﺍﻗﺪﺍﻡ‬
‫ﺟﻮ ګﻪ ﻟﻮﮔﻮﺃ ﮐﻮ ﻣﺴﺘﻘﻞ ﺩ‪＄‬ﻮﮐﺔ ﻣ‪ Ｓ‬ﺭﮐ‪％‬ﻨﺔ ﮐﺔ ﻟﺌﺔ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻫﯽ ﺍﷲ ﮐﺔ ﺩګﻦ‬
‫ﮐﺔ ﺣﻘ‪，‬ﻘﯽ ﻭﺍﺭﺙ ﻫ‪ Ｓ‬ﺍﻭﺭ ﮔﻮګﺎ ﮐﻪ ﻭﻩ ﺗﺤﺮګﺮ ﮐﻮﺋﯽ ﺗﻌﻮګﺰ ‪ Ｂ‬ﺟﻮ ﺍﻧﺤﺮﺍﻑ ﺳﺔ ﺭﻭﮐﺔ‬
‫ﺭﮐ‪％‬ﺘﺎ ‪ Ｂ‬۔ﺍﷲ ﺟﺎﻧﺘﺎ ‪ Ｂ‬ﮐﻪ ﻣﻘ‪，‬ﺪ ﻋﺎ‪ Ｐ‬ﮐﯽ ﺗﺤﺮګﺮ ﺟﺴﺔ ﻭﻩ ﭘ‪，‬ﺶ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﺱ ﮐﺎ‬
‫ﺗﻌﻠﻖ ﺍﻥ ﮐﯽ ﭘ‪，‬ﺸﮑﺶ ﮐﯽ ﺷﺮﻭﻋﺎﺕ ﺍﻭﺭ ﺟﺴﺔ ﻭﻩ ﻓﺮﻭﻍ ﺩګﻨﺎ ﭼﺎﻫﺘﺔ ﻫ‪ Ｓ‬ﺍﺱ ﮐﺔ‬
‫ﻣﺘﻌﻠﻖ ﭼﻨﺪ ﻧﺼ‪，‬ﺤﺘﻮﺃ ﺳﺔ ﻫﻮﺗﺎ ‪ Ｂ‬ﻣﺜ‪ ً＋‬ﻧﺎګﻒ ﺍﻟﻌﺘ‪，‬ﺒﯽ _ ﺍﭘﻨﯽ ﮐﺘﺎﺏ ”ﺍﻟﺤﮑﻢ ﺑﻐ‪，‬ﺮ‬
‫ﻣﺎﺍﻧﺰ ﻝ ﺍﷲ “ ﮐﺔ ﺷﺮﻭﻉ ﻣ‪ Ｓ‬ﺷ‪，‬ﺦ ﻣﺤﻤﺪ ﺑﻦ ﺣﺴﻦ ﺁﻝ ﺷ‪，‬ﺦ ﮐﯽ ﺷﻬﺎﺩﺕ ﺩﺭﺝ ﮐﯽ ‪Ｂ‬‬
‫ﮐﻪ ﺍﻧﻬﻮﺃ _ ﺍﺱ ﮐﺘﺎﺏ ﮐﺎ ﺍګﮏ ﺟﺰء ﭘﺆ‪＄‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﺳﺔ ﺩﺭﺳﺖ ﻣﻨﻬﺞ ﭘﺮ ﻗﺮﺍﺭ ﺩګﺎ ‪Ｂ‬‬
‫۔ﺍﺱ ﻃﺮﺡ ﮐﯽ ﺍﮐﺜﺮ ﺷﻬﺎﺩﺗ‪ Ｓ‬ﻭﻩ ﺍﻥ ﻣﺸﺎﺋﺦ ﺳﺔ ﺩ‪＄‬ﻮﮐﺔ ﻓﺮګﺐ ﺍﻭﺭ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆‬
‫ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﭼﻨﺪ ﺍګﮏ ﻣﺴﺎﺋﻞ ﻣ‪ Ｓ‬ﺍﺗﻔﺎﻕ ﮐﺎ ﺩﻋﻮﯼ ﮐﺮﮐﺔ ﻭﻩ ﺍﭘﻨﺔ ﭼﻨﺪ‬
‫ﺑﺪﻋﺘﯽ ﺍﻭﺭ ﺍﺭﺟﺎﺋﯽ ﻣﺬﻫﺐ ﮐﻮ ﭼ‪％‬ﭙﺎ ﮐﺮ ﺣﺎﺻﻞ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬۔‬
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‫ﺑﻬﺖ ﺳﺔ ﻋﻠﻤﺎءﺍﺳﺎﺗﺬﻩ _ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﯽ ﺑﺪﻋﺎﺕ ﮐﺎ ﺭﺩ ﮐ‪，‬ﺎ‪Ｂ‬‬ ‫ ‬

‫ﻣﺜ‪ ً＋‬ﺇﺍﮐ＂ﺮ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺻﺎ‪ Ｏ‬ﺍﻟﻤﺤﻤﻮﺩ ﺟﻮ ﺟﺎﻣﻌﻪ ﺍﻡ ﺍﻟﻘﺮﯼ ﻣ‪ Ｓ‬ﻋﻘ‪，‬ﺪﺓ ﮐﺔ‬
‫ﺍﺳﺘﺎﺩ ﻫ‪ _ Ｓ‬ﺍﭘﻨﯽ ﮐﺘﺎﺏ ”ﺍﻟﺤﮑﻢ ﺑﻐ‪，‬ﺮ ﻣﺎﺍﻧﺰﻝ ﺍﷲ“ﻣ‪ Ｓ‬ﺷﻬﺎﺩﺕ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ‬
‫ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ګﻪ ﺩﻋﻮګﺪﺍﺭ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﺳﺔ ！ﮑﺮﺍ_ ﮐﯽ ﺍ‪，Ｉ‬ﺖ ﻧﻬ‪ Ｓ‬ﺭﮐ‪％‬ﺘﺔ ﺍﻥ‬
‫ﮐﯽ ګﻪ ﮐﺘﺎﺏ ﻋﻠﻤﯽ ﻣﻨﻬﺞ ﺍﻭﺭ ﭘﺎﮐ‪，‬ﺰﻩ ﺯﺑﺎﻥ ﺟﻮ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﺎ ﺧﺎﺻﻪ ‪ Ｂ‬ﮐﺔ ﺍﻭﺻﺎﻑ ﮐﺔ‬
‫ﺳﺎﺗ‪ ＃‬ﻣﻤﺘﺎﺯ ‪ Ｂ‬ﺟﺒﮑﻪ ګﻪ ﺩﻋﻮګﺪﺍﺭ ﺍﭘﻨﺔ ﻣﺨﺎﻟﻔ‪，‬ﻦ ﮐﺔ ﻟﺌﺔ ﮐﺴﯽ ﻋﻠﻤﯽ ﺷﺮﻋﯽ ګﺎ ﻋﻘﻠﯽ‬
‫ﺩﻟ‪，‬ﻞ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻫﯽ ﻟﻮ‪ Ｂ‬ﮐﯽ ﺯﺑﺎﻧ‪ Ｓ‬ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬۔ﺍګﺴﺔ ﻫﯽ ﺍﺳﺘﺎﺩ ﺇﺍﮐ＂ﺮ ﻣﺤﻤﺪ‬
‫ﺍﺑﻮﺭﺣ‪，‬ﻢ ‪،‬ﺷ‪，‬ﺦ ﻋﺒﺪﺍﻟﻌﺰګﺰ ﺍﻟﺸﺎګﺠﯽ ﻭﻏ‪，‬ﺮﻩ ﺍﺋﻤﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﺍﻭﺭﺣﻘ‪，‬ﻘﯽ ﺷﺮﻋﯽ ﺳﻠﻔ‪，‬ﻮﺃ‬
‫_ ﺍﻥ ﮐﺎﺭﺩّ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺑﻬﺖ ﮐﻢ ﻟﻮﮔﻮﺃ _ ﻣﺪﺧﻠﯽ ﮐﺔ ﺗﺎﺑﻌﺪﺍﺭ ﺍﻥ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﺳﺔ‬
‫ﺗﻨﺎﺯﻉ ﮐ‪，‬ﺎ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻥ ﮐﺔ ﺳﺮﻭﺃ ﭘﺮ ‪ Ｃ‬ﻣﻮﺅ ﭘﺮ ﮔﻮﺭﻧﻤﻨ¦ ﮐﺎ ＠ﺗ‪ Ｂ ＃‬ﺍﻭﺭ ﮐ‪，‬ﻮﺃ ﻧﻪ ﻫﻮ‬
‫ﮐﻪ ګﻬﯽ ﻟﻮﮒ ﺣﮑﻢ ﺑﻐ‪，‬ﺮ ﻣﺎﺍﻧﺰﻝ ﺍﷲ ﮐﺔ ﻟﺌﺔ ﺑﻨ‪，‬ﺎﺩ ﻓﺮﺍ‪ Ａ‬ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻟﻮﮔﻮﺃ ﮐﯽ‬
‫ﺯﻧﺪﮔﯽ ﻣ‪ Ｓ‬ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﯽ ﺣﺎﮐﻤ‪，‬ﺖ ﮐﺎ ﺩﺭﺟﻪ ﮔ‪＂％‬ﺎﺗﺔ ﻫ‪ Ｓ‬ﮔﻮګﺎ ګﻪ ﺷﺮﺍﺏ ﭘ‪，‬ﻨﺎ ګﺎ‬
‫ﺍﺟﻨﺒﯽ ﻋﻮﺭﺕ ﮐﻮ ﺩګﮑ‪％‬ﻨﺔ ﮐﯽ ﻣﺎﻧﻨﺪ ‪ Ｂ‬ﺍﻭﺭ ﺟﺐ ګﻪ ﺟﺎﻥ ﻟ‪，‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻣﻌ‪，‬ﺎﺭ ﺗﺤﻘ‪，‬ﻖ‬
‫ﺍﻭﺭ ﺩﻟ‪，‬ﻞ ﮐﺎﺟﻮﺍﺏ ﺩﻟ‪，‬ﻞ ﺳﺔ ﺩګﻨﺔ ﻣ‪ Ｓ‬ﻗﺎﺻﺮ ﻫ‪ Ｓ‬ﺗﻮ ！‪，‬ﺆ‪＄‬ﯽ ！‪，‬ﺆ‪＄‬ﯽ ﻣﻨﻄﻘﻮﺃ ﮐﺔ‬
‫ﺫﺭګﻌﺔ ﺍﭘﻨﺔ ﺗﺎﺑﻌﺪﺍﺭﻭﺃ ﮐﻮ ﺍﻥ ﻋﻠﻤﺎءﻭﺍﺳﺎﺗﺬﻩ ﮐﯽ ﮐﺘﺐ ﭘﺆ‪＄‬ﻨﺔ ﺳﺔ ﺭﻭﮎ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ‬
‫ﺍﭘﻨﺔ ﻫﯽ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﻮ ﻋﺪﻡ ﺍﻃﻤ‪，‬ﻨﺎﻥ ﺍﻭﺭ ﺍﻧﺪګﺸﻮﺃ ﻣ‪ Ｓ‬ﻣﺒﺘ‪ ＋‬ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺗﻢ‬
‫ﺷﺮﻉ ﺳﺔ ﺟﺎ‪ Ｈ‬ﻫﻮ ﺣﻖ ﮐﻮ ﻧﻬ‪ Ｓ‬ﺟﺎﻥ ﺳﮑﺘﺔ ﻧﻪ ﺍﺱ ﮐﯽ ﺗﻤ‪，‬ﺰ ﺭﮐ‪％‬ﺘﺔ ﻫﻮ۔‬
‫ﺗﻢ ﭘﺮ ﺍ‪ Ｈ‬ﻋﻠﻢ ﮐﯽ ﺍﺗﺒﺎﻉ ﻭﺍﺟﺐ ‪ Ｂ‬ﺟﻮ ﮐﻪ ‪ Ａ‬ﻫ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ‪ Ａ‬ﻋﻠﻢ ﺣﺪګﺚ ﮐﺔ‬ ‫‬
‫ﻋﺎ‪ Ｐ‬ﺣﺎﻣﯽ ﺍﻭﺭ ﺳﻠﻔ‪，‬ﺖ ﻣﺘﺒﻊ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻣﺤﺎﻓﻆ ﻫ‪ Ｓ‬ﮐ‪，‬ﺎ ‪ Ａ‬ﻗﻮﺍﻋﺪ ﻋﻠﻢ ﺟﺮﺡ ﻭﺗﻌﺪګﻞ‬
‫ﮐﺔ ﺣﺎﻣﻞ ﻧﻬ‪ Ｓ‬ﻫ‪ Ｓ‬ﮐ‪，‬ﺎ ‪ Ａ‬ﻣﺠﺮﻭﺡ ﮐﻮﻣﺠﺮﻭﺡ ﺍﻭﺭ ﺳﺎﻗﻂ ﮐﻮ ﺳﺎﻗﻂ ﻗﺮﺍﺭ ﻧﻬ‪ Ｓ‬ﺩګﺘﺔ‬
‫ﺍﻭﺭ ﻟﻮﮒ ﻫﻤﺎﺭﯼ ﺑﺎﺕ ﭘﺮ ﺍﻋﺘﻤﺎﺩ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ؟‬
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‫ﻟﻬٰﺬﺍ ﺁﭖ ﭘﺮ ﻻﺯﻡ ‪ Ｂ‬ﮐﻪ ﺍﭘﻨﯽ ﻋﻘﻞ ﺍګﮏ ﻃﺮﻑ ﺭﮐ‪％‬ﻮ ﺍﻭﺭ ﻧﺎﻣﻮﺃ ﺍﻭﺭ ﻏ‪，‬ﺮﻭﺃ ﮐﯽ‬ ‫‬
‫ګﻪ ﻓﻬﺮﺳﺖ ﺍﭘﻨﺔ ﭘﺎﺱ ﺭﮐ‪％‬ﻮ ﺟﺐ ‪Ｌ‬ﯽ ﺯﻧﺪﮔﯽ ﮐﻮ ﺩﺭﭘ‪，‬ﺶ ﻣﺴﺎﺋﻞ ﻣ‪ Ｓ‬ﺍﷲ ﮐﺎ ﺣﮑﻢ‬
‫ﻣﻌﻠﻮﻡ ﮐﺮﻧﺎ ﻫﻮ ﺭﺍﺑﻄﻪ ﮐﺮﻭ۔‬
‫‪ Ｃ‬ﻭﻩ ﻋﺎ‪ Ｐ‬ﺟﺲ ﮐﯽ ﺗﻮﺛ‪，‬ﻖ ﻫﻤﺎﺭﺓ ﻣﺸﺎﺋﺦ ﻧﻪ ﮐﺮګﺄ ﻭ ﻩ ﻣﺘﺮﻭﮎ ﺍﻭﺭ ﺳﺎﻗﻂ ‪Ｂ‬‬ ‫‬
‫ﺍﺱ ﮐﯽ ﺍﺗﺒﺎﻉ ګﺎ ﺍﺱ ﮐﺔ ﺍﻗﻮﺍﻝ ﮐﻮ ﺳﻨﻨﺎ ګﺎ ﺍﺱ ﮐﯽ ﮐﺘﺐ ﭘﺆ‪＄‬ﻨﺎ ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﺧﺼﻮﺻﺎً‬
‫ﺟﺒﮑﻪ ﻭﻩ ﮐﺴﯽ ”ﻣﻌﺘﺒﺮ“ﻋﺎ‪ Ｐ‬ﮐﯽ ﮐﺴﯽ ﺗﺤﺮګﺮ ﮐﺎ ﺣﺎﻣﻞ ‪Ｌ‬ﯽ ﻧﻪ ﻫﻮ۔‬

‫ﻋﻠﻢ ﺟﺮﺡ ﻭﺗﻌﺪګﻞ‬

‫‪ Ａ‬ﭘﻬﻠﺔ ﺫﮐﺮ ﮐﺮﭼﮑﺔ ﻫ‪ Ｓ‬ﮐﻪ ګﻪ ﺩﻋﻮګﺪﺍﺭﺍﻥ ﻋﻠﻢ ﺟﺮﺡ ﻭﺗﻌﺪګﻞ ﺳﺔ ﺳﺮﺳﺮﯼ ﺗﻌﻠﻖ‬
‫ﺭﮐ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺗﺎﮐﻪ ﺍﭘﻨﺔ ﺩﺷﻤﻨﻮﺃ ﺍﻭﺭ ﻣﺨﺎﻟﻔ‪，‬ﻦ ﮐﻮ ﻣﺠﺮﻭﺡ ﻗﺮﺍﺭ ﺩﺓ ﺳﮑ‪ Ｓ‬ﺍﺱ ﻣﺪﺧﻠﯽ‬
‫ﺑﺪﻋﺖ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﺭﺑ‪，‬ﻊ ﺍﻟﻤﺪﺧﻠﯽ _ ﺍﭘﻨﯽ ﮐﺘﺎﺏ ”ﻣﻨﻬﺞ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ‪ Ｑ‬ﻧﻘﺪ ﺍﻟﺮﺟﺎﻝ‬
‫ﻭﺍﻟﮑﺘﺐ ﻭﺍﻟﻄﻮﺍﺋﻒ“ﻣ‪ Ｓ‬ﺇﺍﻟﯽ ﺍﺱ ﮐﯽ ﺍﺱ ﺗﺤﺮګﺮ ﮐﺔ ﺑﻌﺪ ﺑﺔ ﺷﺮﻣﯽ ﺍﻭﺭ ﺑﺔ ﺍﺩ‪ Ｋ‬ﮐﺎ‬
‫ﺍګﮏ ﺳ‪＋，‬ﺏ ﺍﻣﺈ ﺁګﺎ ﮐﻪ ﻋﺎﻡ ﺍﻓﺮﺍﺩ _ ﺍﺱ ﮐﯽ ﮐﺘﺎﺏ ﮐﻮ ﻫﺘ‪，％‬ﺎﺭ ﺑﻨﺎﻟ‪，‬ﺎ ﺍﺱ ﮐﺔ ﺫﺭګﻌﺔ‬
‫ﻋﻠﻤﺎء‪،‬ﺍﺋﻤﻪ ﺍﻭﺭ ﺩﺍﻋ‪，‬ﺎﻥ ﺣﻖ ﭘﺮ ﺣﻤﻠﺔ ﮐﺮ_ ﻟﮕﺔ ﺍﺱ ﺷﺨﺺ ﻣﺪﺧﻠﯽ ﮐﺎ ﻣﻌﺎﻣﻠﻪ ﺑﺆﺍ‬
‫ﻋﺠ‪，‬ﺐ ‪ Ｂ‬ﻭﺍﷲ ګﻪ ﺍﺱ ﺩﻭﺭ ﮐﺎ ﻓﺘﻨﻪ ‪ Ｂ‬ﺣﺪګﺚ ﻭﻋﻠﻮﻡ ﺭﺳﻮﻝ‪‬ﺳﻨﺖ ﮐﺔ ﺭﺩّ ﻣ‪Ｓ‬‬
‫ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ګﻪ ﺩﻋﻮﯼ ﮐﺮﺗﺎ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺗﻨﻬﺎ ﺍﺱ ﮐﺎ ﺣﺎﻣﯽ ‪ Ｂ‬ﺍﻭﺭ ﺟﻮ ﺍﺱ ﮐﺔ‬
‫ﺍﺱ ﺟ‪％‬ﻮټ ﮐﺎ ﭘﺮﺩﻩ ﭼﺎﮎ ﮐﺮګﺄ ﺍﻧﻬ‪ Ｓ‬ﺟﺎ‪، Ｈ‬ﺧﺎﺋﻦ ‪،‬ﺳﻨﺖ ‪،‬ﺣﺪګﺚ ﺍﻭﺭ ﻣﺤﺪﺛ‪，‬ﻦ ﮐﺎ‬
‫ﺩﺷﻤﻦ ﻗﺮﺍﺭ ﺩګﺘﺎ ‪)Ｂ‬ﺍﺱ ﮐﯽ ﺳﺎﺋ¦ ﺩګﮑ‪％‬ﻨﺔ ﺳﺔ ﺍﺱ ﮐﺔ ﺧﺒ‪，‬ﺚ ﺗﺠﺮګﺤﯽ ﻣﺬﻫﺐ ﺍﻭﺭ‬
‫ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﺳﺔ ﺍﺱ ﮐﯽ ﺩﺷﻤﻨﯽ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻭﺍﺿﺢ ﻃﻮﺭ ﭘﺮ ﻣﺮﺟﺌﯽ ﻫﻮ_ ﮐﺎ ﺍﻧﺪﺍﺯﻩ‬
‫ﻫﻮﺟﺎﺋﺔ ﮔﺎ ‪ _ Ａ‬ﺻﺮﻑ ﺍﺗﻨﺎ ﻫﯽ ﺫﮐﺮ ﮐ‪，‬ﺎ ‪ Ｂ‬ﮐﻪ ګﻪ ﻗﻮﻝ ﻭﻋﻤﻞ ﻣ‪ Ｓ‬ﻓﺮﻕ ﮐﺮﺗﺎ ‪ Ｂ‬ﺍﻭﺭ‬
‫ﻋﻤﻞ ﮐﻮ ﺍګﻤﺎﻥ ﻣ‪ Ｓ‬ﺩﺍﺧﻞ ﻧﻬ‪ Ｓ‬ﻣﺎﻧﺘﺎ ﺑﻠﮑﻪ ﺍﺱ ﮐﯽ ﻓﺮﻉ ﻗﺮﺍﺭ ﺩګﺘﺎ ‪( Ｂ‬ګﻪ ﺑﺎﺕ ﻣﻌﻠﻮﻡ‬
‫‪ Ｂ‬ﮐﻪ ﻋﻠﻢ ﺟﺮﺡ ﻭﺗﻌﺪګﻞ ﺍﺳ‪＋‬ﻡ ﮐﺔ ﺟﺰګﺮﻩ ﻋﺮﺏ ﮐﺔ ﺣﺪﻭﺩ ﺳﺔ ﺑﺎ‪ Ｃ‬ﭘ‪，％‬ﻞ ﺟﺎ_ ﮐﺔ‬
‫ﺑﻌﺪ ﺩﻭﺳﺮﯼ ﺻﺪﯼ ﻫﺠﺮﯼ ﮐﺔ ﺍﻭﺍﺋﻞ ﻣ‪ Ｓ‬ﺷﺮﻭﻉ ﻫﻮﺍ ﺟﺐ ﺍﺳ‪＋‬ﻡ ﻣ‪ Ｓ‬ﮐﭽ‪ ＃‬ﺍګﺴﺔ‬
‫ﻟﻮﮒ ﺩﺍﺧﻞ ﻫﻮﮔﺌﺔ ﺟﻮ ﺍﺳ‪＋‬ﻡ ﺍﻭﺭﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﻮ ﻧﻘﺼﺎﻥ ﭘﻬﻨﭽﺎﻧﺎ ﭼﺎﻫﺘﺔ ﺗ‪％‬ﺔ‬
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‫ﺍﻭﺭﺍﻧﻬﻮﺃ _ ﺭﺳﻮﻝ ﺍﷲ‪‬ﭘﺮ ﺟ‪％‬ﻮټ ﺑﻮﻟﻨﺎ ﺍﻭﺭ ﺣﺪګﺜ‪ Ｓ‬ﺑﻨﺎﻧﺎ ﺷﺮﻭﻉ ﮐﺮﺩګﺎ ﺍﺱ ﻭﻗﺖ‬
‫ﻣﺤﺪﺛ‪，‬ﻦ _ ﺳﻨﺪ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﺇﺍﻟﯽ ﺍﻭﺭ ﺍﺳﺔ ﻏﻠﺒﻪ ﺩﺓ ﮐﺮ ﺍﺱ ﮐﺎ ﻣﻄﺎﻟﺒﻪ ﮐﺮ_ ﻟﮕﺔ ﮐﻪ‬
‫ﮐﻮﻥ ﺣﺪګﺚ ﺭﺳﻮﻝ‪ ‬ﮐﯽ ﺭﻭﺍګﺖ ﮐﺎ ﺍ‪ Ｂ Ｈ‬ﭘ‪％‬ﺮ ﺍﻧﻬﻮﺃ _ ﻋﻠﻢ ﺟﺮﺡ ﻭﺗﻌﺪګﻞ‬
‫ﺍګﺠﺎﺩ ﮐﺮﻟ‪，‬ﺎﺗﺎﮐﻪ ﺟﻮ ﺣﺪګﺚ ﺭﺳﻮﻝ ﺑ‪，‬ﺎﻥ ﮐﺮﺗﺎ ﻫﻮ ﺍﺱ ﮐﺎ ﺳﭽﺎ ﻫﻮﻧﺎ‬
‫‪،‬ﺟ‪％‬ﻮ！ﺎﻫﻮﻧﺎ‪،‬ﺿﻌ‪，‬ﻒ ﻫﻮﻧﺎګﺎ ﻣﺠﺮﻭﺡ ﻫﻮﻧﺎ ﺑ‪，‬ﺎﻥ ﮐﺮﺳﮑ‪ Ｓ‬ﺍﻭﺭ ﺳﻨﺖ ﺭﺳﻮﻝ‪ ‬ﮐﻮ‬
‫ﺗﺒﺪګﻠﯽ ﮐﺔ ﺍﻣﮑﺎﻥ ﺳﺔ ﻣﺤﻔﻮﻅ ﺑﻨﺎﺳﮑ‪ Ｓ‬ﻋﻠﻤﺎءﺍﻭﺭ ﺣﺎﻣﻠ‪，‬ﻦ ﺷﺮګﻌﺖ _ ﺍﺱ ﻣ‪Ｓ‬‬
‫ﮐﻮﺋﯽ ﮐﺮﺍﻫﺖ ﻣﺤﺴﻮﺱ ﻧﻪ ﮐﯽ ﺟ‪，‬ﺴﺎ ﮐﻪ ﻣﺪﺧﻠﯽ ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﻮ ﺑﺎﻭﺭ ﮐﺮﺍﺗﺎ ‪Ｂ‬‬
‫ﮐﻪ ګﻪ ﻋﻠﻤﺎءﮐﯽ ﻏ‪，‬ﺒﺖ ‪،‬ﭼﻐﻠﺨﻮﺭﯼ ‪،‬ﺍﻭﺭ ﺑﺔ ﺍﺩ‪ Ｂ Ｋ‬ﺍﻭﺭ ﺟﻦ ﻋﻠﻤﺎءﮐﻮ ﺍﻣﺖ _ ﻗﺒﻮﻝ‬
‫ﮐ‪，‬ﺎ ﺍﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﻧﺎﻗﺺ ﺷﻌﻮﺭ ‪ Ｂ‬۔ﻃﺒﻘﺎﺕ ﺭﺟﺎﻝ ﮐﯽ ﮐﺘﺎﺑ‪ Ｓ‬ﻋﺎﻡ ﻃﻮﺭ ﭘﺮ ﺭﺍﻭګﺎﻥ‬
‫ﺣﺪګﺚ ‪،‬ﻧﺎﻗﺪګﻦ ﺍﻭﺭ ﺣﻔﺎﻅ ﺣﺪګﺚ ﮐﺔ ﻣﺘﻌﻠﻖ ﻫﻮﺗﯽ ﻫ‪ Ｓ‬ﺍﻥ ﻣ‪ Ｓ‬ﺳﺔ ﺑﻌﺾ ﻣ‪Ｓ‬‬
‫ﺭﺟﺎﻝ ﮐﯽ ﺳ‪，‬ﺮﺗ‪Ｌ Ｓ‬ﯽ ﻫﻮﺗﯽ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﺫﻫﺒﯽ ﮐﯽ ”ﺳ‪，‬ﺮﺍﻋ‪＋‬ﻡ ﺍﻟﻨﺒ‪＋‬ء“ﺧ‪＋‬ﺻﻪ ګﻪ‬
‫‪ Ｂ‬ﮐﻪ ګﻪ ﻋﻠﻢ ﺭﺍﻭﯼ ﺣﺪګﺚ ﮐﺔ ﻣﺮﺗﺒﺔ ﮐﯽ ﺗﺤﻘ‪，‬ﻖ ﮐﺔ ﻟﺌﺔ ﻭﺟﻮﺩ ﻣ‪ Ｓ‬ﺁګﺎﺗﺎﮐﻪ ﺳﻨﺖ‬
‫ﺭﺳﻮﻝ‪‬ﮐﻮ ﻣﺤﻔﻮﻅ ﺑﻨﺎګﺎﺟﺎﺳﮑﺔ ﺟﻮ ﻋﻠﻤﺎء ﺭﺳﻮﻝ ﺍﷲ‪‬ﺳﺔ ﻏﻠﻂ ﺭﻭﺍګﺖ ﻧﻪ‬
‫ﮐﺮﺗﺔ ﻫﻮﺃ ﺍﻥ ﮐﺔ ﺧ‪＋‬ﻑ ګﻪ ﻋﻠﻢ ﺯګﺎﺩﺗﯽ ﮐﺲ ﻃﺮﺡ ﻫﻮﺳﮑﺘﺎ‪ Ｂ‬ګﻪ ﺗﻮﻣﺨﺎﻟﻒ ﺳﻨﺖ‬
‫ﺭﻭﺍګﺖ ﮐﻮ ﺩﻟ‪，‬ﻞ ﻭﺣﺠﺖ ﮐﺔ ﺫﺭګﻌﺔ ﻣﻨﮑﺸﻒ ﻭ ﻣﻌﻠﻮﻡ ﮐﺮ_ ﮐﺎ ﺍګﮏ ﺫﺭګﻌﻪ ‪ Ｂ‬ﺟﺐ‬
‫ﺍﻥ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﻮ ګﻘ‪，‬ﻦ ﻫﻮﮔ‪，‬ﺎ ﮐﻪ ﻭﻩ ﺩﻟ‪，‬ﻞ ﮐﺎ ﺟﻮﺍﺏ ﺩﻟ‪，‬ﻞ ﺳﺔ ﺩګﻨﺔ ﻣ‪ Ｓ‬ﻗﺎﺻﺮ ﻫ‪Ｓ‬‬
‫ﺗﻮ ﺩﻭﺳﺮﯼ ﻣﻮﺯﻭﺃ ﻃﺮګﻘﻪ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﻟ‪，‬ﺎ ﮐﻪ ﺍﻟﻔﺎﻅ ﺟﺮﺡ ﮐﺔ ﻟﺔ ﻟﺌﺔ ﮔﻮګﺎ ﻭﻩ ﻗ‪，‬ﻨﭽ‪，‬ﺎﺃ‬
‫ﻫ‪ Ｓ‬ﺟﻮ ﮐﺴﯽ ﺩﻟ‪，‬ﻞ ﻭﺣﺠﺖ ﮐﺔ ﺑﻐ‪，‬ﺮ ﮐﺴﯽ ‪Ｌ‬ﯽ ﻋﺎ‪ Ｐ‬ﮐﺎ ﻣﺮﺗﺒﻪ ﮐﺎټ ﮐﺮ ﺭﮐ‪ ＃‬ﺩګﺘﯽ ﻫ‪Ｓ‬‬
‫ګﻬﯽ ﺣﺎﻝ ﺍﻥ ﮐﺔ ﺩﻻﺋﻞ ﮐﻮ ﭘ‪，‬ﺶ ﮐﺮ_ ﮐﺎ ‪ Ｂ‬ﺟﻦ ﺳﺔ ګﻪ ﺍﭘﻨﺔ ﻧﻈﺮګﺎﺕ ﺛﺎﺑﺖ ﮐﺮ_‬
‫ﮐﯽ ﮐﻮﺷﺶ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ‪ Ａ‬ﻭﺍﺿﺢ ﮐﺮګﺄ ﮔﺔ ﮐﻪ ﻣﺪﺧﻠﯽ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺑﻐﻞ ﺑﭽﺔ‬
‫ﻋﺘ‪，‬ﺒﯽ _ ﺍﭘﻨﯽ ﮐﺘﺎﺑﻮﺃ ﻣ‪ Ｓ‬ﮐ‪，‬ﺎ ‪Ｂ‬۔ﺍﻥ ﻟﻮﮔﻮﺃ _ ﺍﭘﻨﯽ ﻧ‪ ¦，‬ﮐﯽ ﻭګﺐ ﺳﺎﺋ＂ﺲ ﭘﺮ ﺍﻥ‬
‫ﮐﺔ ﻧﻈﺮګﺎﺕ ﮐﺔ ﻣﻄﺎﺑﻖ ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ﻣﺠﺮﻭﺣ‪，‬ﻦ ﮐﯽ ﻟﺴ＂‪ Ｓ‬ﺗ‪，‬ﺎﺭ ﮐﺮﺭﮐ‪％‬ﯽ ﻫ‪ Ｓ‬ﺍﻭﺭ‬
‫ﭘ‪％‬ﺮ ﺍګﺴﯽ ﺗﻨﮓ ﻧﻈﺮﯼ ﮐﺎ ﻣﻈﺎ‪Ｃ‬ﻩ ﮐﺮ_ ﻟﮕﺔ ﺟﻮﺍﻣﺖ ﮐﻮ ﮐﻤﺰﻭﺭ ﮐﺮﺩﺓ ﺍﻭﺭ ﺟﺴﺔ‬
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‫ﺑﻨﺪﺓ ﮐﯽ ﺑﻨﺪﮔﯽ ﺍﻭﺭ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﭘﺮ ﺭﺍﺿﯽ ﻭﺧﻮﺵ ﻫﻮﻧﺎ ﻫﯽ ﮐ‪，‬ﺎ ﺟﺎﺳﮑﺘﺎ ‪Ｂ‬‬
‫ﺟﺒﮑﻪ ﺭﺳﻮﻝ ﺍﷲ‪‬ﺍﺱ ﮐﻤﺰﻭﺭﯼ ﺍﻭﺭ ﻏﺎﻓﻞ ﮐﺮﺩګﻨﺔ ﻭﺍﻟﯽ ﺧﺮﺍ‪ Ｋ‬ﺳﺔ ‪Ｃ‬ﮔﺰ ﺧﻮﺵ ﻧﻪ‬
‫ﻫﻮﺃ ﮔﺔ ﺍګﮏ ﺍﻭﺭ ﺑﺎﺕ ﺟﺲ ﮐﯽ ﻃﺮﻑ ﺍﺷﺎﺭﻩ ﮐﺮﻧﺎ ﺿﺮﻭﺭﯼ ‪ Ｂ‬ﮐﻪ ګﻪ ﺩﻋﻮګﺪﺍﺭ ﻟﻮﮒ‬
‫ﺣﮑﺎﻡ ﮐﻮ ﺇ‪＄‬ﺎﻝ ﺑﻨﺎﺗﺔ ﻫ‪ Ｓ‬ﺍﺱ ﻃﺮﺡ ﮐﯽ ﻟﺴ＂‪ Ｓ‬ﺟﺎﺭﯼ ﮐﺮ_ ﮐﺎ ﻣﻘﺼﺪ ګﻬﯽ ‪ Ｂ‬ﮐﻪ‬
‫ﺩﺍﻋ‪，‬ﺎﻥ ﺣﻖ ﺍﻭﺭ ﻋﻠﻤﺎءﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﻮ ﺧﻮﻓﺰﺩﻩ ﮐ‪，‬ﺎ ﺟﺎﺋﺔ ﺍﺱ ﮐﯽ ﺯﻧﺪﻩ ﻣﺜﺎﻝ ﺑ‪＋‬ﻝ ﻓﻠﭙﺲ‬
‫‪ Ｂ‬ﮐﻪ ﺍﻥ ﻇﺎﻟﻤﻮﺃ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﮐﺌﺔ ﺟﺎ_ ﻭﺍﻟﺔ ﺍﺱ ﮐﺔ ﻣﻨﺎﻇﺮﺓ ﻣ‪ Ｓ‬ﻟﻮﮒ ګﻪ ﺍﺳﺔ‬
‫ﺧﺎﺭﺟﯽ ﺍﻭﺭ ﺳﺮﻭﺭﯼ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺍﺱ ﺑﻨﺎءﭘﺮ ﮐﻪ ﺍﺱ _ ﻟﻨﺪﻥ ﻣ‪ Ｓ‬ﻭﺍﻗﻊ ﻣﺠﻠﺲ‬
‫ﺍﺳ‪＋‬ﻣﯽ ﮐﺔ ﻣﺮﮐﺰ ﻣ‪ Ｓ‬ﻟ‪，‬ﮑﭽﺮ ﮐﯽ ﺩﻋﻮﺕ ﮐﻮ ﻗﺒﻮﻝ ﮐﺮﻟ‪，‬ﺎ ﺗ‪％‬ﺎ ﺍﻭﺭ ﺍﮔﺮ ﻭﻩ ﺭﻭﻡ ﮐﺔ‬
‫ﮐﺴﯽ ﮐﻨ‪，‬ﺴﺔ ﻣ‪ Ｓ‬ﻟ‪，‬ﮑﭽﺮ ﮐﯽ ﺩﻋﻮﺕ ﻗﺒﻮﻝ ﮐﺮﻟ‪，‬ﺘﺎ ﺗﻮ ګﻪ ﺍﺳﺔ ‪Ｃ‬ﮔﺰ ﺍﻥ ﺍﻟﻘﺎﺑﺎﺕ ﺳﺔ ﻧﻪ‬
‫ﻧﻮﺍﺯﺗﺔ ۔ﺍﺳﯽ ﻟﺌﺔ ﺑ‪＋‬ﻝ ﮐﻮ ﺗﻮﺣ‪，‬ﺪ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﭘﻨﯽ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﺗﺒﺪګﻠﯽ ﮐﺮ ﭘﺆﯼ‬
‫ﺟﺐ ﺍﻥ ﻣﺪﺧﻠ‪，‬ﻮﺃ _ ﺍﺳﺔ ﺧﻮﻓﺰﺩﻩ ﺍﻭﺭ ﺩ‪＄‬ﻤﮑﺎ_ ﮐﺔ ﻟ‪，‬ﺔ ﺍﺱ ﮐﺎ ﻧﺎﻡ ﻣﺠﺮﻭﺣ‪，‬ﻦ )ﺟﻮ‬
‫ﺟﺮﺡ ﺍﮔﺮ ﮐﻮﺋﯽ ﻣﺨﺎﻟﻔﺖ ﻣ‪ Ｓ‬ﮐﺮﺓ ﺗﻮ ﻭﻩ ﺍﺳﺔ ﻏ‪，‬ﺒﺖ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪(Ｓ‬ﮐﯽ ﻟﺴ¦ ﻣ‪Ｓ‬‬
‫ﺷﺎﻣﻞ ﮐﺮﺩګﺎ۔‬
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‫ﭼ‪＂％‬ﯽ ﻓﺼﻞ‬

‫ﻧﺌﯽ ﻧﺴﻞ ﮐﻮ ﺍﺱ ﻧﻘﺎﺏ ﭘﻮﺵ ﺍﺭﺟﺎﺋﯽ ﻓﺘﻨﺔ ﺳﺔ‬

‫ﺧﻮﺩ ﮐﻮ ﺩﻭﺭ ﺭﮐ‪％‬ﻨﺔ ﮐﯽ ﺩﻋﻮﺕ !‬
‫ﺍﮔﺮﻣﺴﺌﻠﻪ ﺩګﻦ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﺔ ﻣﺮﺗﺒﺔ ﺍﻭﺭ ﺗﻮﺣ‪，‬ﺪ ﮐﺔ ﻓﻬﻢ ﻣ‪ Ｓ‬ﻣﺤﺾ ﻏﻠﻄﯽ ﺗﮏ‬
‫ﻫﻮﺗﺎ ﺗﻮ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ＠ﺃ ﺭﺍﺋﺞ ﺣﺪﻭﺩ ﮐﺔ ﺗﺤﺖ ﻋﻤﻮﻣﺎً ﺍﺳﺔ ﻗﺒﻮﻝ ﮐﺮﻟ‪，‬ﺎ ﺟﺎﺗﺎ ﺍﺱ‬
‫ﮔﺮﻭﻩ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻣﻌﺎﺷﺮﺕ ﺍﺱ ﻭﻗﺖ ﺗﮏ ﺟﺎﺋﺰ ﻫﻮﺟﺎﺗﯽ ﺟﺐ ﺗﮏ ﺍﷲ ﺗﻌﺎﻟﯽٰ ﺍﻧﻬ‪Ｓ‬‬
‫ﺣﻖ ﺳﺔ ﺁﺷﻨﺎ ﮐﺮﺩګﺘﺎ ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﺧﻮﺍﻥ ﺍﻟﻤﺴﻠﻤﻮﻥ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻋﻨﻘﺮګﺐ ﻫﻮ_ ﻭﺍﻻ ‪Ｂ‬۔‬
‫ﻟ‪，‬ﮑﻦ ﺍﺱ ﺟﻤﺎﻋﺖ ﮐﺎ ﻣﻌﺎﻣﻠﻪ ﺑﺆﺍ ﺩﻭﺭ ﺭﺱ ﺍﻭ ﺭﺧﺮﺍﺏ ﺍﻧﺠﺎﻡ ﻫﻮ_ ﻭﺍﻻ ‪ Ｂ‬ﺍﻥ ﮐﺔ ﺍﻥ‬
‫ﺳﺎﻟ‪，‬ﺐ _ ﺟﻮ ‪ _ Ａ‬ﺑ‪，‬ﺎﻥ ﮐﺌﺔ ﻣﺠﺒﻮﺭ ﮐﺮﺩګﺎ ﮐﻪ ﻧﻮﺟﻮﺍﻧﻮﺃ ﮐﻮ ﺍﺱ ﮔﺮﻭﻩ ﺳﺔ ﺩﻭﺭﺭﮐ‪％‬ﺎ‬
‫ﺟﺎﺋﺔ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺑﺎﻃﻞ ﮐﻮ ﺗﻮﺅ ﺩګﺎﺟﺎﺋﺔ ﺍﻭﺭ ﺍﻧﻬ‪ Ｓ‬ﺍﺱ ﻋﻈ‪，‬ﻢ ﺩګﻦ ﺳﺔ ﻧﺴﺒﺖ ﻧﻪ‬
‫ﻫﻮ_ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺑﺔ ﮐﺎﺭ ﺍﻭﺭ ﺑﺔ ﻓﺎﺋﺪﻩ ﻗﺮﺍﺭ ﺩګﺎﺟﺎﺋﺔ ﺍﺱ ﺑﺪﻋﺘﯽ ﺗﺤﺮګﮏ _ ﺍګﮏ‬
‫ﻧﺴﻞ ﺗ‪，‬ﺎﺭ ﮐﯽ ﺟﺲ ﮐﯽ ﺧﺼﻮﺻ‪，‬ﺎﺕ ﺩﺭﺝ ﺫګﻞ ﻫ‪: Ｓ‬‬

‫ ﺧﻮﺩ ﮐﻮ ﻋﺎﺟﺰ ﮐﺮﺩګﻨﺎ ‪،‬ﺟ‪％‬ﮏ ﺟﺎﻧﺎ‬

‫ﺍ ﺱ ﺟﻤﺎﻋﺖ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﯽ ګﻪ ﺑﻨ‪，‬ﺎﺩﯼ ﺻﻔﺖ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﯽ‬
‫ﺗﺮﺑ‪，‬ﺖ ﺍﺳﯽ ﻧﻬﺞ ﭘﺮ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺟﻮ ‪Ｌ‬ﯽ ﺣﮑﻮﻣﺖ ﻣ‪ Ｓ‬ﺷﺎﻣﻞ ﻫﻮ ﺍﺱ ﮐﺔ ﺁﮔﺔ‬
‫ﺟ‪％‬ﮏ ﺟﺎٶﺍﺱ ﺳﺔ ﻫﻤﺎﺭﺍ ﻣﻘﺼﺪ ګﻪ ﻧﻬ‪ Ｂ Ｓ‬ﮐﻪ ﺍﺱ ﻭﻗﺖ ﮔﻮﺭﻧﻤﻨ¦ ګﺎ ﺣﺎﮐﻢ ﮐﺔ‬
‫ﺧ‪＋‬ﻑ ﺧﺮﻭﺝ ﮐﺮﻧﺎ ﻭﺍﺟﺐ ‪ Ｂ‬ﺗﻮګﻪ ﺧﺮﻭﺝ ﻫﯽ ﮐﺮګﺄ ﺑﻠﮑﻪ ګﻪ ﻟﻮﮒ ﺍﺱ‬
‫ﮐﺎﺍﻧﮑﺎﺭﮐﺮﺩګﺘﺔ ﻫ‪ Ｓ‬ﺣﺘﯽ ﮐﻪ ﻣﺤﻔﻮﻅ ﺗﻨﻘ‪，‬ﺪ ‪Ｌ‬ﯽ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺣﺎﻻﻧﮑﻪ ﺍﻥ ﺳﺔ ﭘﻬﻠﺔ ﮐﺔ‬
‫ﻣﺮﺟﺌﻪ _ ‪Ｌ‬ﯽ ﺍګﺴﺎ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎ ګﻪ ﻣﮑﻤﻞ ﻃﻮﺭ ﭘﺮ ﺍﺱ ﺇﮔﺮ ﭘﺮ ﭘﻬﻨﭻ ﭼﮑﺔ ﻫ‪ Ｓ‬ﺟﻮ‬
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‫ﺻﻮﻓ‪，‬ﻪ _ ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﮐ‪，‬ﺎ ‪ Ｂ‬ﮐﻪ ﺷ‪，‬ﺦ ﮐﺔ ﻣﻨﺼﺐ ﮐﻮ ﻣﻄﻠﻘﺎً ﺑﺰﺭﮒ‬
‫ﻣﺎﻧﺎ ﺟﺎﺋﺔ ﺍﻭﺭ ﺍﺳ‪＋‬ﻣﯽ ﺗﺸﺨﺺ ﮐﺔ ﻣﻨﻔﺮﺩ ﮔ‪％‬ﺮ ﮐﻮ ﺗﻨﮓ ﮐﺮﺩګﺎﺟﺎﺋﺔ ﺣﺎﻻﻧﮑﻪ ﻣﺸﺎﺋﺦ‬
‫ﮐﯽ ﺍﺱ ﺗﻘﻠ‪，‬ﺪ ﮐﻮ ﻣﺤﻔﻮﻅ ﻋﻘﻞ ﺳﻠ‪，‬ﻢ ‪Ｃ‬ﮔﺰ ﻗﺒﻮﻝ ﻧﻪ ﮐﺮﺓ ﮔﯽ ﺩﺭﺍﺻﻞ ﻃﺮګﻘﺔ ﻣﺨﺘﻠﻒ‬
‫ﻫ‪ Ｓ‬ﻧﺘﺎﺋﺞ ﺍګﮏ ﻫﯽ ﻫ‪ Ｓ‬ﺑﺎﻵﺧﺮ ګﻪ ﺩﻭﻧﻮﺃ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻣﻨﻬﺞ ﮐﺔ ﺁﮔﺔ‬
‫ﺇ‪，＄‬ﺮ ﻫﻮﺟﺎﺗﺔ ﻫ‪Ｓ‬۔‬

‫
ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﯽ ﻣﺸﮑ‪＋‬ﺕ ﺳﺔ ﻋﺪﻡ ﺩﻟﭽﺴﭙﯽ‬
‫ﻭﻻﭘﺮﻭﺍﻫﯽ‬
‫ګﻪ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﺔ ﻣﻨﮑﺮ ﺧﻄﻮﻁ ﮐﺎ ﻓﻄﺮﯼ ﻧﺘ‪，‬ﺠﻪ ‪ Ｂ‬ﺍﻭﺭ ﻧﻮﺟﻮﺍﻧﺎﻥ ﺍﻣﺖ‬
‫ﮐﺔ ﻧﺰﺩګﮏ ﻗﺎﺑﻞ ﻗﺪﺭ ﻋﻠﻤﺎءﻭﺩﻋﺎۃ ﮐﺔ ﻣﺘﻌﻠﻖ ﻣﻌ‪，‬ﻮﺏ ﺍﻟﻔﺎﻅ ﺍﻭﺭ ﺟ‪％‬ﻮ！ﺔ ﺍﻟﺰﺍﻣﺎﺕ ﻫﯽ‬
‫ﻧﻮﺟﻮﺍﻧﺎﻥ ﺍﻣﺖ ﮐﺔ ﺍﻥ ﺩﻭﻧﻮﺃ ﮔﺮﻭﻫﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﺑُﻌﺪ ﮐﺎ ﺳﺒﺐ ﻫ‪ Ｓ‬ﻋ‪＋‬ﻭﻩ ﺍﺯګﺄ ګﻪ‬
‫ﻋﻠﻤﺎءﺍﻭﺭ ﻧﻮﺟﻮﺍﻧﺎﻥ ﻃﺎﻏﻮﺗﯽ ﺣﮑﻤﺮﺍﻧﻮﺃ ﺍﻭﺭ ﺑﺪﻋﺘ‪，‬ﻮﺃ ﮐﺔ ＠ﺗ‪ ＃‬ﻣﻀﺒﻮﻁ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ‬
‫ﺍﻥ ﮐﯽ ﻣﺪﺩ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺱ ﻋﻤﻞ ﮐﻮ ﺷﺮګﻌﺖ ﺳﺔ ﺧﺎﺭﺝ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺍﺱ‬
‫ﺻﻮﺭﺕ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺔ ﻟﺌﺔ ﺑﻬﺘﺮ ګﻬﯽ ﺗ‪％‬ﺎ ﮐﻪ ﺍګﺴﯽ ﺳ‪，‬ﺎﺳﺖ ﺳ‪，‬ﺎﺳﺘﺪﺍﻧﻮﺃ ﮐﺔ ﻟﺌﺔ ﻫﯽ‬
‫ﭼ‪％‬ﻮﺅ ﺭﮐ‪ Ｓ％‬ﺍﺱ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﻭﻩ ﺧﻮﺍﺭﺝ ﻣ‪ Ｓ‬ﺳﺔ ﻫﻮﺋﺔ۔‬

‫ ﻣﺮﻋﻮﺑ‪，‬ﺖ ﺍﻭﺭ ﺫﻫﻨﯽ ﺷﮑﺴﺖ‬

‫ﺟﻮ ﮐﭽ‪ ＃‬ﺑ‪，‬ﺎﻥ ﮐ‪，‬ﺎ ﺟﺎﭼﮑﺎ‪ Ｂ‬ﺍﺱ ﮐﺎ ﻃﺒﻌﯽ ﻧﺘ‪，‬ﺠﻪ ګﻪ ﻣﺮﻋﻮﺑ‪，‬ﺖ ﺍﻭﺭﺫﻫﻨﯽ ﺷﮑﺴﺖ ‪Ｂ‬‬
‫ﺟﺲ ﭘﺮ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﯽ ﺗﺮﺑ‪，‬ﺖ ﮐﯽ ﺟﺎﺗﯽ ‪ Ｂ‬ﭼﻨﺎﻧﭽﻪ ګﻪ ﻻﭘﺮﻭﺍﻫﯽ ﻫﯽ‬
‫ﺩﺭﺍﺻﻞ ﻣﺮﻋﻮﺑ‪，‬ﺖ ﮐﺎ ﺍﻭﺭ ﺣﺎﻻﺕ ﺣﺎﺿﺮﻩ ﮐﯽ ﮐﺆﻭﺍﻫ¦ ﮐﻮ ﻣﺎﻥ ﻟ‪，‬ﻨﺎ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺁﮔﺔ‬
‫ﺳﺮﺗﺴﻠ‪，‬ﻢ ﺧﻢ ﮐﺮﻟ‪，‬ﻨﺎ ﺷﮑﺴﺖ ﮐﺎ ﺳﺒﺐ ﻫ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﺑﺎﺕ ﺗﻮ ﻭﺍﺿﺢ ‪ Ｂ‬ﮐﻪ ﻃﺎﻏﻮﺕ‬
‫ﮐﯽ ﺣﮑﻤﺮﺍﻥ ﺍګﺴﯽ ﻫﯽ ﺻﻔﺎﺕ ﭘﺴﻨﺪ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﺱ ﻟﺌﺔ ﻫﻤ‪，‬ﺸﻪ ﺳﺔ ﮐﻬﺎ ﺟﺎﺗﺎ ﺭ＠ ‪Ｂ‬‬
‫ﮐﻪ ﺍﺭﺟﺎﺋ‪，‬ﺖ ﺑﺎﺩﺷﺎﻫﻮﺃ ﮐﺎ ﭘﺴﻨﺪګﺪﻩ ﺩګﻦ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ګﻪ ﺍﻧﻬ‪ Ｓ‬ﻓﺴﺎﺩ ﮐﯽ ﺍﺟﺎﺯﺕ‬
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‫ﺩګﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﺭﻋﺎګﺎ ﮐﻮ ﺍﺳﯽ ﻓﺴﺎﺩ ﮐﺔ ﺫﺭګﻌﺔ ﺍﻥ ﮐﺎ ﻣﻄ‪，‬ﻊ ﺑﻨﺎﺩګﺘﺎ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ‬
‫ﺍﻥ ﺩﻋﻮګﺪﺍﺭﻭﺃ _ ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﻮ ﺍﺱ ﻓﺴﺎﺩﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﻋﻠﻢ ﺟﺮﺡ ﻭﺗﻌﺪګﻞ ﮐﺔ‬
‫ﺩ‪＄‬ﻮﮐﻮﺃ ﺍﻭﺭ ﺟﻬﻞ ﺳﺔ ﻣﺰګﻦ ﻋﻠﻤﯽ ﺍﺳﺎﻧ‪，‬ﺪ ﻭﻣﺮﺍﺗﺐ ﮐﺔ ﺫﺭګﻌﺔ ﻓﺮﻣﺎﻧﺒﺮﺩﺍﺭ ﺑﻨﺎګﺎ ‪Ｂ‬۔‬

‫ ﺷﺮګﻌﺖ ﺳﺔ ﺟﻬﺎﻟﺖ‬
‫ﺍﻥ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﺎ ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﻮ ﺍﭘﻨﺔ ﻣﺨﺎﻟﻔ‪，‬ﻦ ﮐﺔ ﻧﻈﺮګﺎﺕ ﺟﺎﻧﻨﺔ ﺍﻭﺭﺍﻥ ﮐﯽ‬
‫ﮐﺘﺐ ﭘﺆ‪＄‬ﻨﺔ ﺳﺔ ﺭﻭﮐﻨﺔ ﮐﺎ ﻧﺘ‪，‬ﺠﻪ ‪ Ｂ‬ګﻪ ﮐﺴﯽ ﮐﻮ ‪Ｌ‬ﯽ ﻣﺘﺮﻭﮎ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺟﺲ ﮐﺎ‬
‫ﻧﺘ‪，‬ﺠﻪ ﺷﺮګﻌﺖ ﺳﺔ ﻋﻤﻮﻣﯽ ﺟﻬﺎﻟﺖ ﮐﯽ ﺻﻮﺭﺕ ﻣ‪ Ｓ‬ﻧﮑﻠﺘﺎ ‪ Ｂ‬ﺟﻮ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﻮ‬
‫ﺍﻧﺪ‪，＄‬ﺮﺓ ﻣ‪ Ｓ‬ﺭﮐ‪％‬ﺘﯽ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻭﻩ ﺻﺮﻑ ﻭﻫﯽ ﭘﺆ‪＄‬ﺘﺔ ﻫ‪ Ｓ‬ﺟﻮ ﺍﻧﻬ‪ Ｓ‬ﭘ‪，‬ﺶ ﮐ‪，‬ﺎ‬
‫ﺟﺎﺋﺔ ﺍﻧﻬ‪ Ｓ‬ﺍﺧﺘ‪，‬ﺎﺭ ﺍﻭﺭ ﺗﺤﻘ‪，‬ﻖ ﮐﯽ ﺁﺯﺍﺩﯼ ﻫﯽ ﺣﺎﺻﻞ ﻧﻬ‪ Ｓ‬ﻟﻬٰﺬﺍ ﻭﻩ ﺟﺎ‪ Ｈ‬ﻫﯽ ﺭ‪Ｂ‬‬
‫ﺍﻭﺭ ﺍﻥ ﭘﺮ ﺍ‪ Ｈ‬ﻋﻠﻢ ﺳﺔ ﺳﻮﺍﻝ ﮐﺮﻧﺎ ﻭﺍﺟﺐ ﻫﻮﺍ ﺍګﺴﺔ ﻫﯽ ﺩګﮕﺮ ﺩ‪＄‬ﻮﮐﺔ ﺣ‪，‬ﻠﺔ ۔‬

‫ ﺧﻮﺩ ﮐﻮﺑﺆﺍ ﺳﻤﺠ‪％‬ﻨﺎ ﺍﻭﺭ ﺑﺔ ﺍﺩﺏ ﻫﻮﻧﺎ‬

‫ګﻪ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﻮ ﺍﭘﻨﺔ ﺑﺆﻭﺃ ﺳﺔ ﻭﺭﺍﺛﺖ ﻣ‪ Ｓ‬ﻣﻠﯽ ﻫﻮﺋﯽ ﺍګﮏ ﻋﺎﺩﺕ ‪ Ｂ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ‪Ａ‬‬
‫ﺫﮐﺮ ﮐﺮ ﺁﺋﺔ ﻫ‪ Ｓ‬ﺷﺮګﻌﺖ ﺍﻭﺭ ﺷﺮﻋﯽ ﻋﻠﻮﻡ ﺳﺔ ﺟﻬﺎﻟﺖ ﺍﻭﺭﮐﻮﺗﺎﻩ ﻧﻈﺮﯼ ﮐﺔ ﺑﺎﻭﺟﻮﺩ‬
‫ﺍﻥ ﮐﺔ ﺑﺆﺓ ﻣﺼﻄﻠﺢ ﺣﺪګﺚ ﮐﯽ ﻣﺒﺎﺩګﺎﺕ ﭘﺮ ﺍﮐﺘﻔﺎءﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ‪ Ｃ‬ﻭﻗﺖ ﺍﭘﻨﺔ‬
‫ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﭘﺮ ﺍﺳﯽ ﮐﺎ ﺭﻋﺐ ﺟ‪％‬ﺎﺭﺗﺔ ﻫ‪ Ｓ‬ﺍﻥ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭ ﺩ‪＄‬ﻮﮐﺔ ﻣ‪ Ｓ‬ﺁﮐﺮ ﺍﭘﻨﺔ ﺑﺆﻭﺃ‬
‫ﮐﻮ ﻋﻠﻤﺎءﻭﺍﺋﻤﻪ ﺑﺮﺣﻖ ﺳﻤﺠ‪ ＃‬ﮐﺮ ﺍﻥ ﮐﯽ ﭘ‪，‬ﺮﻭﯼ ﺍﻭﺭﺍﻣﺖ ﮐﺔ ﻧﺰﺩګﮏ ﻣﻘﺒﻮﻝ ﺍﺋﻤﻪ ﮐﯽ‬
‫ﺷﺎﻥ ﮔ‪＂％‬ﺎ_ ﻣ‪ Ｓ‬ﻟﮓ ﺟﺎﺗﺔ ﻫ‪ Ｓ‬ﺣﺎﻻﻧﮑﻪ ﮐﻮﺋﯽ ﺑﺸﺮ ﻏﻠﻄﯽ ﺳﺔ ﻣﺒﺮﺍﻧﻬ‪ Ｓ‬ﺍﺱ ﻃﺮﺡ‬
‫ﺑﺆﺍﺋﯽ ﮐﺔ ﺍﺣﺴﺎﺱ ﻣ‪ Ｓ‬ﻣﺒﺘ‪ ＋‬ﻫﻮﮐﺮ ګﻪ ﻟﻮﮒ ﺍﭘﻨﺔ ﻋﻠﻢ ﻭﺩګﻦ ﺍﻭﺭ ﻋﻘﻞ ﻭﺷﻌﻮﺭ ﻣ‪Ｓ‬‬
‫ﺑﺆځ ﮐﺮ ﻋﻠﻤﺎءﻭﺍﺋﻤﻪ ﮐﯽ ﺑﺔ ﺍﺩ‪ Ｋ‬ﮐﺮﺗﺔ ﻫ‪ Ｓ‬۔‬
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‫ﺧﺎﺗﻤﻪ‬
‫‪ Ａ‬ﺍﭘﻨﺔ ﺍﺱ ﮐﺘﺎﺑﭽﺔ ﻣ‪ Ｓ‬ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﺔ ﺑﻨ‪，‬ﺎﺩﯼ ﻧﻈﺮګﺎﺕ ﺍﻭﺭ ﺳﻠﻔ‪，‬ﺖ ﮐﯽ‬
‫ﺣﻤﺎګﺖ ﺍﻭﺭ ﻋﻠﻢ ﻧﺒﻮﯼ ﮐﯽ ﻭﺭﺍﺛﺖ ﮐﺔ ﺣﺎﻣﻞ ﻫﻮ_ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﻥ ﮐﺔ ﭘﺮﻭﭘ‪，‬ﮕﻨﺈﺓ‬
‫ﮐﻮ ﺑ‪，‬ﺎﻥ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ﻭﺍﷲ ګﻪ ﺑﺎﺗ‪ Ｓ‬ﮐﺒ‪％‬ﯽ ﻫﻨﺴﺎﺗﯽ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺭﻻﺗﯽ ﻫ‪ Ｓ‬۔ﺍﺱ ﮐﺎ ﺍﮐﺜﺮ‬
‫ﺣﺼﻪ ‪ _ Ａ‬ﺍﻥ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﭘﺮﺍﻥ ﮐﺔ ﺍﺛﺮﺍﺕ ﮐﺔ ﺑ‪，‬ﺎﻥ ﻣ‪ Ｓ‬ﺭﮐ‪％‬ﺎ ‪ Ｂ‬ﻫﻤﺎﺭﺍ ﺍګﻤﺎﻥ ‪Ｂ‬‬
‫ﮐﻪ ﺍﮔﺮ ﺍﻥ ﮐﺔ ﺑ‪，‬ﺎﻥ ﮐﺮﺩﻩ ﺍﺱ ﻓﺴﺎﺩ ﮐﯽ ﺍﺻ‪＋‬ﺡ ﮐﯽ ﮐﻮﺋﯽ ﺍﻣ‪，‬ﺪ ‪ Ｂ‬ﺗﻮ ﻭﻩ ﺻﺮﻑ ﺍﻥ ﮐﺔ‬
‫ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﺔ ﺑﺪﻋﺖ ﺳﺔ ﺳﻨﺖ ﮐﯽ ﻃﺮﻑ ﺁﺟﺎ_ ﮐﯽ ‪ Ｂ‬ﺧﻮﺩ ﺍﻥ ﮐﺔ ﺑﺆﻭﺃ ﮐﺔ‬
‫ﻣﺘﻌﻠﻖ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺑﺪﻋﺘﯽ ﺳﺔ ﺗﻮﺑﻪ ﮐﯽ ﺍﻣ‪，‬ﺪ ﻧﻬ‪ Ｓ‬ﮐﯽ ﺟﺎﺳﮑﺘﯽ ﺟ‪，‬ﺴﺎ ﮐﻪ ﻫﻤﺎﺭﺓ‬
‫ﺳﻠﻒ ﺻﺎﻟﺤ‪，‬ﻦ ﺍﭘﻨﺔ ﻭﻗﺖ ﮐﺔ ﮔﻤﺮﺍﻫﻮﺃ ﮐﺔ ﻣﺘﻌﻠﻖ ﻓﺮﻣﺎﺗﺔ ﺗ‪％‬ﺔ ﺍﻭﺭ ﭘ‪，‬ﺮﻭﮐﺎﺭ ﺗﻮ ﭘ‪％‬ﺮ‬
‫ﭘ‪，‬ﺮﻭﮐﺎﺭ ﻫﯽ ﻫ‪ Ａ Ｓ‬ﺍﷲ ﺳﺔ ﺩﻋﺎﮔﻮ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺣﻖ ﮐﺔ ﺣﺎﻣﯽ ﻭﻣﻄ‪，‬ﻊ ﺑﻦ ﺟﺎﺋ‪ Ｓ‬ﻧﻪ ﮐﻪ‬
‫ﺑﺎﻃﻞ ﮐﺎﺣﺼﻪ ﺭﻫ‪Ｓ‬۔‬
‫‪ Ａ‬ﺑﺆﺓ ﻭﺛﻮﻕ ﺳﺔ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ګﻪ ﺩﻋﻮګﺪﺍﺭﺍﻥ‪:‬‬
‫ﻣﺮﺟﺌﻪ ﻫ‪: Ｓ‬ﺟﺒﮑﻪ ﻣﺴﺌﻠﺔ ﮐﺎ ﺗﻌﻠﻖ ﺍﻥ ﺍﻣﺮﺍءﻭ ﺣﮑﺎﻡ ﺳﺔ ﻫﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ‬ ‫ ‬
‫ﮐﺔ ﺑﻐ‪，‬ﺮ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬۔‬
‫ﺧﻮﺍﺭﺝ ﻫ‪: Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﭘﻨﺔ ﻣﻮﻗﻒ ﮐﺔ ﺗﻌﻠﻖ ﺳﺔ ګﻪ ﺍګﺴﺔ ﻫﯽ‬ ‫
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‫ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﺧﻮﺍﺭﺝ ﮐﺔ ﻣﺘﻌﻠﻖ ﮐﻬﺎ ﮔ‪，‬ﺎ ﮐﻪ ﻭﻩ ﺑﺖ ﭘﺮﺳﺘﻮﺃ ﮐﯽ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﻗﺘﻞ‬
‫ﻣ‪ Ｓ‬ﻣﺪﺩ ﮐﺮﺗﺔ ﻫ‪Ｓ‬۔‬
‫ﺻﻮﻓ‪，‬ﻪ ﻫ‪: Ｓ‬ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﯽ ﺗﺮﺑ‪，‬ﺖ ﺍﻭﺭ ﺍﻧﻬ‪ Ｓ‬ﻣﺸﺎﺋﺦ ﮐﺔ ﺍﺱ ﻣﻨﺼﺐ‬ ‫‬
‫ﮐﺔ ﺁﮔﺔ ﺟ‪％‬ﮑﺎ_ ﮐﺔ ﺗﻌﻠﻖ ﺳﺔ ﺟﻮ ﺻﻮﻓ‪，‬ﻪ ﮐﺔ ﻧﺰﺩګﮏ ﺍﻭﻟ‪，‬ﺎءﮐﺎ ‪ Ａ‬ﻣﻌﻨﯽ ‪Ｂ‬۔‬
‫ﺳ‪，‬ﮑﻮﻟﺮ ﻫ‪:Ｓ‬ﺳ‪，‬ﺎﺳﺖ ﮐﻮ ﺩګﻦ ﻭﺷﺮګﻌﺖ ﺳﺔ ﺍﻟﮓ ﮐﺮ_ ﮐﺔ ﺗﻌﻠﻖ ﺳﺔ‬ ‫‬
‫ﺣﺎﻻﻧﮑﻪ ﺍﷲ _ ‪Ｃ‬ﻣﮑﻠﻒ ﮐﺔ ﻟﺌﺔ ﺍﺳﺔ ﻻﺯﻡ ﮐ‪，‬ﺎ ‪ Ｂ‬ﮐ‪，‬ﺎ ګﻪ ﻟﻮﮒ ﻋﻤﺮ‪ ‬ﮐﺎ ګﻪ ﻓﺮﻣﺎﻥ‬
‫‪Ｌ‬ﻮﻝ ﺟﺎﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ‪”:‬ﺗﻢ ﻟﻮﮒ ﺍﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﺍﻭﺭﻧﻬﯽ ﻋﻦ ﺍﻟﻤﻨﮑﺮ ﺍﻭﺭ ﺍﷲ _ ﺟﻮ‬
‫ﻣﺠ‪％‬ﺔ ﺗﻤﻬﺎﺭﺍ ﺍﻣ‪，‬ﺮﺑﻨﺎګﺎ ‪ Ｂ‬ﺍﺱ ﮐﺔ ﻣﺘﻌﻠﻖ ﺧ‪，‬ﺮ ﺧﻮﺍﻫﯽ ﮐﺮ_ ﭘﺮ ﻣ‪，‬ﺮﯼ ﻣﺪﺩ‬
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‫ﮐﺮﻭ“)ﺍﻟﺨﺮﺍﺝ ﺍﺯ ﺍﺑﻮګﻮﺳﻒ‪:‬ﺹ ‪(140‬۔ﺣﺎﮐﻢ ﮐﺎ ﺍﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﺍﻭﺭ ﻧﻬﯽ ﻋﻦ ﺍﻟﻤﻨﮑﺮ‬

‫ﺍﻭﺭﺧ‪，‬ﺮﺧﻮﺍﻫﯽ ﮐﺮﻧﺎ ﻋﻤﺮ‪ _‬ګﻪ ﻓﻬﻢ ﺭﺳﻮﻝ ﺍﷲ‪‬ﮐﯽ ﺳﻨﺖ ﺳﺔ ﺣﺎﺻﻞ ﮐ‪，‬ﺎ‬
‫ﺟﺴﺔ ګﻪ ﺩﻋﻮګﺪﺍﺭ ﻧﻪ ﺳﻤﺠ‪ ＃‬ﺳﮑﺔ ۔ﺍﻭﺭ ﺟ‪，‬ﺴﺎ ﮐﻪ ﺁﭖ ﺩګﮑ‪ ＃‬ﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﮐﻪ ﺍﻥ ﮐﯽ ﺍﺱ‬
‫ﺣﺎﻟﺖ ﺳﺔ ﺳﻮﺍﺋﺔ ﺟﻬﺎﻟﺖ‪،‬ﺍﻧﺪ‪＄‬ﯽ ﺗﻘﻠ‪，‬ﺪ‪،‬ﻣﺸﺎﺋﺦ ﮐﺔ ﺁﮔﺔ ﺳﺮﺗﺴﻠ‪，‬ﻢ ﺧﻢ ﮐﺮﻧﺎ ﺍﻭﺭ‬
‫ﺟ‪％‬ﮑﻨﺔ ‪،‬ﻣﻌﺘﺮﺽ ﮐﻮ ﺩ‪＄‬ﺘﮑﺎﺭﺩګﻨﺔ ‪،‬ﻻﭘﺮﻭﺍﻫﯽ ‪،‬ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﻣﻘﺎﺑﻞ ﺩﺷﻤﻨﺎﻥ ﺩګﻦ ﮐﯽ‬
‫ﺻﻔﻮﺃ ﻣ‪ Ｓ‬ﮐ‪％‬ﺆﺓ ﻫﻮ_ ﮐﺔ ﺍﻭﺭ ﮐﭽ‪ ＃‬ﺣﺎﺻﻞ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﺎ ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﻥ ﮐﺔ ﻋﻤﻞ ﺳﺔ‬
‫ﻗﻄﻌﺎً ﺛﺎﺑﺖ ‪ Ｂ‬ﺧﻮﺍﻩ ﻭﻩ ﮐﭽ‪Ｌ ＃‬ﯽ ﮐﻬﺘﺔ ﺭﻫ‪ Ｓ‬۔ﺁﺧﺮ ﻣ‪ Ａ Ｓ‬ﺍﻥ ﻧﻮﺟﻮﺍﻧﻮﺃ ﺳﺔ ﺟﻮﺍﻥ‬
‫ﮐﺔ ﺩ‪＄‬ﻮﮐﻮﺃ ﻣ‪ Ｓ‬ﮔﺮﻓﺘﺎﺭ ﻫ‪ Ｓ‬ګﻪ ﮐﻬﻨﺎ ﭼﺎﻫﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ‪:‬‬
‫ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﺔ ﺍﻥ ﺟ‪％‬ﻮ！ﺔ ﺍﻭﺭ ﭘﺮ ﻓﺮګﺐ ﮐﻠﻤﺎﺕ ﮐﺔ ﺩ‪＄‬ﻮﮐﺔ ﻣ‪ Ｓ‬ﻧﻪ ﺁﺋ‪Ｓ‬‬ ‫‪‬‬
‫ﺟ‪，‬ﺴﺔ ”ﻣﺘﺮﻭﮎ“ګﺎ ﻟ‪，‬ﺲ ﺑﺸﯽ )ﮐﭽ‪Ｌ ＃‬ﯽ ﻧﻬ‪( Ｓ‬ﻭﻏ‪，‬ﺮﻩ ﺟﻮ ﺍﭘﻨﺔ ﻣﻘﺎﻡ ﺗﻮ ﺣﻖ ﻫ‪Ｓ‬‬
‫ﻣﮕﺮ ﺟﺲ ﻣﻘﺎﻡ ﮐﺔ ﻟﺌﺔ ﺍﻧﻬ‪ Ｓ‬ﺩﻋﻮګﺪﺍﺭ ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﻭﻩ ﺑﺎﻃﻞ ﻫ‪ Ｓ‬۔‬
‫ﺍﻥ ﮐﺔ ﺍﻥ ﺧﻄﺮﻧﺎﮎ ﻧﻈﺮګﺎﺕ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻧﺘﺎﺋﺞ ﺳﺔ ﺍﭘﻨﺔ ﺁﭖ ﮐﻮ ﺑﭽﺎﺋ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ‬ ‫‪‬‬
‫ﻧﺘ‪，‬ﺠﻪ ﺍﺱ ﮐﺔ ﺩﺭﺳﺖ ګﺎﻏﻠﻂ ﻫﻮ_ ﭘﺮ ﺷﺎ‪ Ｂ Ｆ‬ﻭﻩ ﻣﻘﺪﻣﺎﺕ ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﺘﺔ‬
‫ﺟﻦ ﮐﺎ ﻧﺘ‪，‬ﺠﻪ ﻋﻠﻤﺎءﮐﻮ ﮔﺎﻟﯽ ﺩګﻨﺎ ﺍﻭﺭ ﺍﻧﻬ‪ Ｓ‬ﮐﻤﺘﺮ ﺳﻤﺠ‪％‬ﻨﺎ ﻫﻮګﻪ ﻣﺤﺾ ﺍګﮏ ﺍﻭﺭ ﻓﺮﻗﻪ‬
‫ﭘﺮﻭﺭﯼ ‪ Ｂ‬ﺧﻮﺍﻩ ﺍﺱ ﮐﯽ ﮐﭽ‪Ｌ ＃‬ﯽ ﺩﻟ‪，‬ﻞ ﺩګﺄ ۔ﺍﻭﺭ ﻭﻩ ﻣﻘﺪﻣﺎﺕ ‪Ｌ‬ﯽ ﺩﺭﺳﺖ ﻧﻬ‪Ｓ‬‬
‫ﻫﻮﺳﮑﺘﺔ ﺟﻦ ﮐﺎ ګﻪ ﻧﺘ‪，‬ﺠﻪ ګﻪ ﻧﮑﻠﺔ ﮐﻪ ﺩګﻦ ﻭﺷﺮګﻌﺖ ﮐﯽ ﺍﺗﺒﺎﻉ ﮐﺮ_ ﺍﻭﺭ ﺍﺳﺔ ﻗﺎﻧﻮﻥ‬
‫ﻣﺎﻧﻨﺔ ﻭﺍﻟﻮﺃ ﺳﺔ ﺩﺷﻤﻨﯽ ﺭﮐ‪％‬ﯽ ﺟﺎﺋﺔ ﺍﻭﺭ ﺟﻮ ﺍﻥ ﺩﺍﻋ‪，‬ﺎﻥ ﺣﻖ ﮐﻮ ﻗﺘﻞ ﮐﺮګﺄ ﺍﻭﺭ ﺍﭘﻨﺔ‬
‫ﻟﺸﮑﺮﻭﺃ ﮐﻮ ﺗ‪，‬ﺎﺭﺭﮐ‪％‬ﺔ ﺩﺷﻤﻨﺎﻥ ﺍﻣﺖ ﮐﯽ ﺳﺮﮐﻮ‪ Ｋ‬ﮐﺔ ﻟﺌﺔ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﻥ ﮐﺔ ﺑﻘﻮﻝ‬
‫ﺍﺳ‪＋‬ﻣﯽ ﺭګﻠﺔ ﮐﻮ ﺭﻭﮐﻨﺔ ﮐﺔ ﻟﺌﺔ ﮔﻮګﺎ ﺍﺳ‪＋‬ﻣﯽ ﻣﻤﺎﻟﮏ ﻣ‪ Ｓ‬ﺑﻬﺖ ﺳﺔ ﺍﺳ‪＋‬ﻣﯽ ﺭګﻠﺔ‬
‫ﻣﻮﺟﻮﺩ ﻫﻮﺃ۔ګﻪ ﻣﻘﺪﻣﺎﺕ ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﺘﺔ ﺧﻮﺍﻩ ﺍﺱ ﮐﺔ ﮐ‪，‬ﺴﺔ ﻫﯽ ﺩﻻﺋﻞ‬
‫ﺩګﺄ۔ﺟ‪，‬ﺴﺎ ﮐﻪ ﻋﻤﺮ‪ _‬ﺍﺑﻮﻣﻮﺳﯽٰ ﺍﺷﻌﺮﯼ‪ ‬ﺳﺔ ﺍﭘﻨﺔ ﺧﻄﺎﺏ ﻣ‪ Ｓ‬ﻓﺮﻣﺎګﺎﺗ‪％‬ﺎﮐﻪ‬
‫‪”:‬ﺗﻤﻬﺎﺭﺓ ﭘﺎﺱ ﺟﻮ ﺟ‪％‬ﮕﺆﺍ ﻓ‪，‬ﺼﻠﺔ ﮐﺔ ﻟﺌﺔ ﺁﺋﺔ ﺍﺳﺔ ﺧﻮﺏ ﺍﭼ‪％‬ﯽ ﻃﺮﺡ ﺳﻤﺠ‪％‬ﻮ ﺍﺱ‬
‫ﻣ‪ Ｓ‬ﺧﻮﺏ ﻏﻮﺭﻭﻓﮑﺮ ﮐﺮﻭ“ګﻪ ﻓ‪，‬ﺼﻠﻪ ﮐﻦ ﺧﻄﺎﺏ ‪ Ｂ‬ﺟﺲ ﺳﺔ ﺍﷲ ﺗﻌﺎﻟﯽٰ _ ﺍﻥ‬
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‫ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﻮ ﻣﺤﺮﻭﻡ ﺭﮐ‪％‬ﺎ ‪ Ｂ‬ﺟﻮ ﺧﻠ‪，‬ﺞ ﮐﯽ ﭘﻬﻠﯽ ﺟﻨﮓ ﮐﺔ ﺑﻌﺪ ﺭﺍﺗﻮﺃ ﺭﺍﺕ ﺧﺎﺹ‬
‫ﻣﻨﺼﻮﺑﺔ ﮐﯽ ﺗﮑﻤ‪，‬ﻞ ﮐﯽ ﺧﺎﻃﺮ ﻇﺎ‪ Ｃ‬ﻫﻮﺋﺔ ۔‬
‫ﺍﺓ ﺳﻠﻄﻨﺖ ﮐﺔ ﺑﺎﺩﺷﺎﻩ ﺗﻮﻫﻤ‪ Ｓ‬ﺣﻖ ﻫﯽ ﺩﮐ‪％‬ﺎ ﺍﻭﺭ ﺍﺱ ﮐﯽ ﺍﺗﺒﺎﻉ ﮐﯽ ﺗﻮﻓ‪，‬ﻖ ﺩﺓ ﺍﻭﺭ‬
‫ﺑﺎﻃﻞ ﮐﻮ ﺑﺎﻃﻞ ﻫﯽ ﺩﮐ‪％‬ﺎ ﺍﻭﺭ ﺍﺱ ﺳﺔ ﺍﺟﺘﻨﺎﺏ ﮐﯽ ﺗﻮﻓ‪，‬ﻖ ﺩﺓ ﺍﻭﺭ ﺍﺱ ﺭﺍﺳﺘﺔ ﮐﯽ‬
‫‪Ｆ‬ﺍګﺖ ﺩﺓ ﺟﺲ ﭘﺮ ﭼﻞ ﮐﺮ ﺗ‪，‬ﺮﺓ ﺩګﻦ ﮐﯽ ﺍﺗﺒﺎﻉ ﻫﻮ ﺗ‪，‬ﺮﺓ ﺩﺍﻋ‪，‬ﺎﻥ ﺍﻭﺭ ﻋﻠﻤﺎءﺣﻖ‬
‫ﺩﻭﺳﺘﻮﺃ ﮐﯽ ﺍﺗﺒﺎﻉ ﻫﻮ ﺟﻮ ﺩﻋﻮﺕ ﮐﺔ ﺫﺭګﻌﺔ ﺗ‪，‬ﺮﺓ ﺩګﻦ ﮐﯽ ﻣﺪﺩ ﺍﻭﺭ ﺣﺎﮐﻢ ﺍﻭﺭ‬
‫ﻣﺤﮑﻮﻡ ﮐﯽ ﺧ‪，‬ﺮﺧﻮﺍﻫﯽ ﮐﺮﺗﺔ ﺭ‪ Ｂ‬۔ګﻘ‪，‬ﻨﺎ ﺗﻮ ﺳﻨﻨﺔ ﻭﺍﻻ ﺩګﮑ‪％‬ﻨﺔ ﻭﺍﻻ ‪Ｂ‬۔‬
‫ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺍﻥ ﺍﻟﺤﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﻟﻤ‪，‬ﻦ‬

‫ﺇﺍﮐ＂ﺮ ﻃﺎﺭﻕ ﻋﺒﺪﺍﻟﺤﻠ‪，‬ﻢ ‪‬‬

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‫ﻣﻠﺤﻘﻪ ﺑﺤﺚ‬

‫ﻋﺘ‪，‬ﺒﯽ ﮐﯽ ﮐﺘﺎﺏ ”ﺍﻟﺤﮑﻢ ﺑﻐ‪，‬ﺮ ﻣﺎﺍﻧﺰﻝ ﺍﷲ“ ﮐﺎ ﺭﺩّ‬

‫ﺑﺴﻢ ﺍﷲ ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮة ﺍﻻ ﺑﺎﷲ‬

‫‪) ( ÏNθç6x6Ζyèø9$# àMøŠt7s9 ÏNθã‹ç6ø9$# š∅yδ÷ρr& ¨βÎ)uρ‬ﺍﻟﻌﻨﮑﺒﻮﺕ‪(:‬‬

‫ﺗﻤﺎﻡ ﮔ‪％‬ﺮﻭﺃ ﻣ‪ Ｓ‬ﺳﺐ ﺳﺔ ﮐﻤﺰﻭﺭ ﻣﮑﺆﯼ ﮐﺎﮔ‪％‬ﺮ ‪ Ｂ‬ﮐﺎﺵ ﻭﻩ ﺟﺎﻧﺘﺔ ﻫﻮﺃ۔‬

‫ﻣﻘﺪﻣﻪ‬
‫‪ Ｃ‬ﺗﻌﺮګﻒ ﺍﷲ ﮐﺔ ﻟﺌﺔ ﺟﺲ _ ﺣﻖ ﻇﺎ‪ Ｃ‬ﮐ‪，‬ﺎ ﺍﻭﺭ ﺍﺳﺔ ﻧﻮﺭ ﻋﻄﺎﮐ‪，‬ﺎ ﺟﺴﺔ ‪ Ｃ‬ﻭﻩ ﺷﺨﺺ‬
‫ﺟﺎﻥ ﺳﮑﺘﺎ ‪ Ｂ‬ﺟﻮ ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﮐﯽ ﺳ‪，‬ﺮﺕ ﮐﻮ ﺭﺍﻫﻨﻤﺎ ﺑﻨﺎﺋﺔ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺩﻝ ﭘﺮ‬
‫ﺧﻮﺍﻫﺸﺎﺕ ﻭﺑﺪﻋﺎﺕ ﮐﺔ ﺍﻧﺪ‪，＄‬ﺮﻭﺃ ﮐﺎ ﺭﺍﺝ ﻧﻪ ﻫﻮ ﺍﻭﺭ ﺍﺱ ﮐﺎ ﻓﻬﻢ ﺗﺤﺮګﻒ ﻭﻫ‪，‬ﺮ ﭘ‪，％‬ﺮ‬
‫ﮐﺔ ﺟﺮﺛﻮﻣﻮﺃ ﺳﺔ ﺁﻟﻮﺩﻩ ﻧﻪ ﻫﻮ۔ﺍﺱ ﮐﺔ ﺑﻌﺪ‪،‬‬
‫ﺍګﺴﯽ ﺑﻬﺖ ﺳﯽ ﺗﺎﻟ‪，‬ﻔﺎﺕ ﻫ‪ Ｓ‬ﺟﻮ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺎ ﻧﺎﻡ ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮﺗﯽ ﻫ‪Ｓ‬‬
‫ﺟﺒﮑﻪ ‪ Ｑ‬ﺍﻟﺤﻘ‪，‬ﻘﺖ ﻭﻩ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻣﻨﻬﺞ ﻧﻈﺮ ﻭﺍﺳﺘﺪﻻﻝ ﮐﺔ ﺧ‪＋‬ﻑ ﻫﻮﺗﯽ‬
‫ﻫ‪ Ｓ‬ﺍﺱ ﮐﯽ ﻭﺟﻪ ګﻪ ‪ Ｂ‬ﮐﻪ ﺍﻥ ﮐﺔ ﻣﻮﻟﻔ‪，‬ﻦ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﮐﺔ ﭼﻨﺪ ﻣﻔﺎﻫ‪，‬ﻢ ﻭﻗﻮﺍﻋﺪ ﮐﻮ‬
‫ﺑﻨ‪，‬ﺎﺩ ﺑﻨﺎﺗﺔ ﻫ‪ Ｓ‬ﺟﺒﮑﻪ ﺣﻘ‪，‬ﻘﺖ ﻣ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺎ ﻣﻨﻬﺞ ﻧﻈﺮ ﺍﺱ ﺳﺔ ﮐﻬ‪Ｓ‬‬
‫ﺑﺆ ﮐﺮ ﻫﻮﺗﺎ ‪ Ｂ‬ﻣﺤﺾ ﻗﻮﺍﻋﺪ ﻭﺍﺣﻮﺍﻝ ﮐﺴﯽ ﻣﺬﻫﺐ ﻭﺗﺼﻮﺭ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﻧﻬ‪ Ｓ‬ﺑﻦ ﺳﮑﺘﺔ‬
‫ﺑﻠﮑﻪ ﺍﺱ ﺳﺔ ﺯګﺎﺩﻩ ﺍ‪ Ａ‬ګﻪ ‪ Ｂ‬ﮐﻪ ﺍﻥ ﻗﻮﺍﻋﺪ ﻭﺍﺻﻮﻝ ﮐﻮ ﺟﺎﺭﯼ ﺍﻭﺭ ﻣﺮﺗﺐ ﮐ‪，‬ﺎ ﺟﺎﺋﺔ ﮐﻪ‬
‫ﺍﺱ ﺳﺔ ﺟﻮ ﺍﺳﺘﻨﺒﺎﻁ ﺣﺎﺻﻞ ﻫﻮ ﻭﻩ ﻣﻘﺮﺭﻩ ﺍﺻﻮﻟﻮ ﺃ ‪،‬ﻓﺮﻭﻉ ﺛﺎﺑﺘﻪ ‪،‬ﮐﻠ‪，‬ﺎﺕ ﻋﺎﻣﻪ ﺍﻭﺭ‬
‫ﺟﺰﺋ‪，‬ﺎﺕ ﺧﺎﺻﻪ ﮐﺔ ﻣﻄﺎﺑﻖ ﻫﻮﺍﮔﺮﺍﺻﻮﻝ ﻭﻗﻮﺍﻋﺪ ﻣ‪ Ｓ‬ﺍﺱ ﺯﺍﻭګﻪ ﻧﮕﺎﻩ ﺳﺔ ﺩګﮑ‪％‬ﺎﺟﺎﺋﺔ‬
‫ﺗﻮ ﺍﻥ ﺳﺔ ﺑﺪﻋﺖ ﮐﺔ ﺻﺪﻭﺭ ﮐﺎ ﺍﻣﮑﺎﻥ ﻧﻬ‪ Ｓ‬ﺭﻫﺘﺎ ﺟ‪，‬ﺴﺎ ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﺍګﺴﺎ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺎ‬
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‫ﻫﻤﺎﺭﯼ ﺯګﺮ ﺑﺤﺚ ﻋﺘ‪，‬ﺒﯽ ﮐﯽ ﮐﺘﺎﺏ ﮐﺔ ﺍﺑﺘﺪﺍﺋﯽ ﺻﻔﺤﺎﺕ ﭘﺆځ ﮐﺮ ﻗﺎﺭﯼ ﺍﺱ ﻧﺘ‪，‬ﺠﺔ ﭘﺮ‬
‫ﭘﻬﻨﭻ ﺟﺎﺋﺔ ﮔﺎ ﮐﻪ ﺍﺱ ﮐﺎ ﻣﻮﻟﻒ ﺍګﺴﯽ ﻫﯽ ﻏﻠﻄﯽ ﭘﺮ ‪ Ｂ‬ﺑﻠﮑﻪ ﺍﺱ ﺳﺔ ‪Ｌ‬ﯽ ﺑﺆځ ﮐﺮ‬
‫ﺟ‪，‬ﺴﺎ ﮐﻪ ‪ Ａ‬ﺁﺋﻨﺪﻩ ﺛﺎﺑﺖ ﮐﺮګﺄ ﮔﺔ ﺍﻥ ﺷﺎءﺍﷲ ﺍﻥ ﺗﻤﺎﻡ ﻏﻠﻄ‪，‬ﻮﺃ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﺍﷲ ﮐﯽ ﻧﺎﺯﻝ‬
‫ﮐﺮﺩﻩ ﺍﻭﺭ ﺍﻧﺒ‪，‬ﺎءﮐﯽ ﺑ‪，‬ﺎﻥ ﮐﺮﺩﻩ ﺗﻮﺣ‪，‬ﺪ ﮐﺎ ﻏﻠﻂ ﻓﻬﻢ ‪ Ｂ‬ﮐﻪ ﺟﺲ ﺗﻮﺣ‪，‬ﺪ ﮐﯽ ﺍﺳﺎﺱ‬
‫ﻭﺑﻨ‪，‬ﺎﺩ ﺍﮐ‪，‬ﻠﺔ ﺍﷲ ﮐﺔ ﺗﻤﺎﻡ ﺍﺣﮑﺎﻡ ﮐﯽ ﻣﻄﻠﻘﺎً ﺍﻃﺎﻋﺖ )ګﻌﻨﯽ ‪ Ｃ‬ﺷﺮﻁ ﺍﻭﺭ ﻗ‪，‬ﺪ ﺳﺔ ﺧﺎﻟﯽ‬
‫ﺍﻃﺎﻋﺖ(‪ Ｂ‬ﺟﺒﮑﻪ ﺍﻥ ﻟﻮﮔﻮﺃ _ ﺍﺱ ﻣﻄﻠﻖ ﺍﻃﺎﻋﺖ ﺍﻭﺭ ﻋﺎﻡ ﺍﻃﺎﻋﺖ ﺩﻭﻧﻮﺃ ﻫﯽ ﮐﻮ‬
‫ﺑﺮﺍﺑﺮ ﻗﺮﺍﺭ ﺩﺓ ﺩګﺎ ﺍګﺴﯽ ﻣﻄﻠﻖ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﺍﻭﺭ ﻋﺎﻡ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ )ﺟﻮ ﻋﻮﺍﻡ ﺍﻟﻨﺎﺱ‬
‫ﺍﭘﻨﺔ ﻣﻌﺎﻣ‪＋‬ﺕ ﮐﯽ ﺍﻧﺠﺎﻡ ﺩﻫﯽ ﮐﺔ ﻟﺌﺔ ﮐﺮﺗﺔ ﻫ‪(Ｓ‬ﺍﻥ ﺩﻭﻧﻮﺃ ﮐﻮ ﺑﺮﺍﺑﺮ ﻗﺮﺍﺭ ﺩﺓ‬
‫ﺩګﺎ۔ﺣﺎﻻﻧﮑﻪ ﺗﻮﺣ‪，‬ﺪ ﮐﺔ ﻣﻌﻨﯽ ﺍﻭﺭ ﺗﻌﺮګﻒ ﺳﺔ ﻭﺍﻗﻒ ﺷﺨﺺ ﺍﻥ ﺩﻭﻧﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻓﺮﻕ‬
‫ﺟﺎﻧﺘﺎ ‪ Ｂ‬ﺍګﺴﺔ ﻫﯽ ﺍﻧﻬﻮﺃ _ ﺍﷲ ﮐﯽ ﺷﺮګﻌﺖ ﮐﻮ ﻣﻄﻠﻘﺎً ﺣﺎﮐﻢ ﻣﺎﻧﻨﺔ ﺍﻭﺭ ﺍﺱ ﮐﺔ‬
‫ﺳﻮﺍ ‪ Ｃ‬ﻗﺎﻧﻮﻥ ﮐﺔ ﻣﻄﻠﻘﺎً ﻣﻌﺘﺒﺮ ﻧﻪ ﻫﻮ_ ﮐﻮ ﺷﺮګﻌﺖ ﮐﯽ ﺍﻥ ﻓﺮﻭﻋﺎﺕ ﮐﯽ ﻣﺎﻧﻨﺪ ﻗﺮﺍﺭ‬
‫ﺩﺓ ﺩګﺎ ﺟﻮ ﺍګﮏ ﻧﺒﯽ ﺳﺔ ﺩﻭﺳﺮﺓ ﻧﺒﯽ ﺗﮏ ﻣﺨﺘﻠﻒ ﻫﻮﺗﯽ ﺭﻫﺘﯽ ﻫ‪ Ｓ‬ﭘ‪％‬ﺮ ﺍﻧﻬﻮﺃ _‬
‫ﺍﺳﺔ ﺍﺣﮑﺎﻡ ﺷﺮﻋﯽ ﻣ‪ Ｓ‬ﺳﺔ ﻗﺮﺍﺭ ﺩﺓ ﺩګﺎ ﺟﺒﮑﻪ ګﻪ ﺍﭘﻨﯽ ﺗﻌﺮګﻒ ﮐﺔ ﻣﻄﺎﺑﻖ ﺍﭘﻨﯽ ﻋﺎﻡ‬
‫ﻣﻄﻠﻖ ﮐﻠﯽ ﮐﺔ ﺗﺎﺑﻊ ‪ Ｂ‬ﺍﺱ ﻃﺮﺡ ﻭﻩ ﺩﺭﺳﺖ ﻣﻨﻬﺞ ﺍﻭﺭ ﺳ‪，‬ﺪ‪＄‬ﺔ ﺭﺳﺘﺔ ﺳﺔ ﮔﻤﺮﺍﻩ‬
‫ﻫﻮﮔﺌﺔ ۔‬
‫ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﻣﻮﻗﻒ ﮐﺎ ﺧ‪＋‬ﺻﻪ ګﻪ ‪: Ｂ‬‬
‫ﻭﻩ ﮐﺴﯽ ﻣﺴﻠﻤﺎﻥ ﮐﻮ ﺻﺮﻑ ﺍﻋﺘﻘﺎﺩ ﮐﯽ ﺑﻨﺎءﭘﺮ ﻫﯽ ﮐﺎﻓﺮ ﻗﺮﺍﺭ ﺩګﺘﺎ‪ Ｂ‬ﺍﻭﺭ ګﻪ‬ ‫ ‬
‫ﮐﻬﺘﺎ ‪ Ｂ‬ﮐﻪ ﮐﻮﺋﯽ ﻣﻄﻠﻘﺎً ﮐﻔﺮﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﺘﺎ ﺍﮔﺮﭼﻪ ﺍﭘﻨﯽ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﺍﺱ ﮐﺔ ﻋ‪＋‬ﻭﻩ ‪Ｌ‬ﯽ‬
‫ﺩﻋﻮﯼ ﮐ‪，‬ﺎ ‪ Ｂ‬۔‬
‫ﺗﻤﺎﻡ ﺍﻓﻌﺎﻝ ﮐﺎﺍګﮏ ﻫﯽ ﺩﺭﺟﻪ ‪ Ｂ‬ﺧﻮﺍﻩ ﻋﻘ‪，‬ﺪﺓ ﺳﺔ ﻣﺘﻌﻠﻖ ﻫﻮګﺎ ﻓﺮﻉ ﺳﺔ ۔‬ ‫
‬
‫ﺍﻋﻤﺎﻝ ﻃﺎﻋﺖ ﺍﻭﺭ ﺍﻋﻤﺎﻝ ﺗﻮﺣ‪，‬ﺪ ﺍګﮏ ﺟ‪，‬ﺴﺔ ﻫ‪ Ｓ‬ﺍﻥ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ﻓﺮﻕ ﻧﻬ‪ Ｓ‬۔‬ ‫‬
‫ﻇﺎ‪ Ｃ‬ﻣ‪ Ｓ‬ﺻﺮﻑ ﻣﮑﺬّﺏ ګﻌﻨﯽ ﺟ‪ _＋＂％‬ﻭﺍﻟﺔ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﯽ ﺟﺎﺋﺔ ﮔﯽ ﺟﺎﺣﺪ‬ ‫‬
‫ﺍﻭﺭ ﻣﺴﺘﺤﻞ ﮐﺎ ﮐﻔﺮ ﺍﺳﯽ ﻭﻗﺖ ﻇﺎ‪ Ｃ‬ﻫﻮﺗﺎ ‪ Ｂ‬ﺟﺐ ﻭﻩ ﺗﺼﺮګﺢ ﮐﺮﺩګﺄ۔‬
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‫ﮐﺘﺎﺏ ﮐﺔ ﺳﺮﻭﺭﻕ ﭘﺮ ﺍګﺴﯽ ﺗﺪﻟ‪，‬ﺲ ﻣﻮﺟﻮﺩ ‪ Ｂ‬ﺟﻮ ﮐﺴﯽ ﻋﺎ‪ Ｐ‬ﺷﺨﺺ ﺳﺔ ﺳﺮﺯﺩ ﻧﻬ‪Ｓ‬‬
‫ﻫﻮﺳﮑﺘﯽ ﻭﻩ ګﻪ ‪ Ｂ‬ﮐﻪ ﺟﻬﺎﺃ ﺩﺭﻣ‪，‬ﺎﻥ ﻣ‪ Ｓ‬ﻣﻮﻟﻒ ﮐﺎﻧﺎﻡ ﺁﻧﺎ ﭼﺎﻫ‪，‬ﺌﺔ ﺗ‪％‬ﺎ ﻭ＠ﺃ ﻓﻀ‪，‬ﻠ＆‬
‫ﺍﻟﺸ‪，‬ﺦ ﻣﺤﻤﺪ ﺑﻦ ﺣﺴﻦ ﺁﻝ ﺷ‪，‬ﺦ ﮐﺎﻧﺎﻡ ﻟﮑ‪％‬ﺎ ﻫﻮﺍ ‪ Ｂ‬ﺗﺎﮐﻪ ګﻪ ﺩ‪＄‬ﻮﮐﻪ ﺍﻭﺭ ﻭ‪ Ａ‬ﺩګﺎ‬
‫ﺟﺎﺳﮑﺔ ﮐﻪ ﺍﺱ ﮐﺘﺎﺏ ﮐﻮ ﺷ‪，‬ﺦ ﮐﯽ ﻣﮑﻤﻞ ﺳﺮﭘﺮﺳﺘﯽ ﺣﺎﺻﻞ ‪ Ｂ‬ﭘ‪％‬ﺮ ﭘﻬﻠﺔ ﺻﻔﺤﺔ ﭘﺮ‬
‫ﺷ‪，‬ﺦ ﮐﯽ ﺗﻔﺮګﻂ ‪ Ｂ‬ﺟﺲ ﻣ‪ Ｓ‬ﺍﻧﻬﻮﺃ _ ﺻﺮﺍﺣﺖ ﺳﺔ ﻟﮑ‪％‬ﺎ ‪ Ｂ‬ﮐﻪ ”ﺍﻧﻬﻮﺃ _ ﺍﺱ‬
‫ﮐﺘﺎﺏ ﮐﺎ ﺻﺮﻑ ﺍګﮏ ﺣﺼﻪ ﭘﺆ‪＄‬ﺎ ‪“Ｂ‬ﺍﻭﺭ ‪ Ａ‬ﻧﻬ‪ Ｓ‬ﺟﺎﻧﺘﺔ ﮐﻪ ﻭﻩ ﮐﻮﻥ ﺳﺎﺣﺼﻪ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ‬
‫ﺍﺗﻨﺎ ګﻘ‪，‬ﻦ ﺿﺮﻭﺭ ‪ Ｂ‬ﮐﻪ ګﻪ ﻣﺨﺘﻠﻒ ﮔﻮﺷﺔ ﻫﻮﺃ ﺟﻮ ﺍﺱ ﻃﺮﺡ ﻣﺮﺗﺐ ﻫﻮﺃ ﮔﺔ ﺟﻦ ﺳﺔ‬
‫ګﻪ ﻭ‪ Ａ‬ﭘ‪，‬ﺪﺍ ﻫﻮﮐﻪ ګﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﯽ ﺣﻤﺎګﺖ ﻣ‪ Ｓ‬ﻫ‪ Ｓ‬ﭘ‪％‬ﺮﺟﺐ ﻋﺘ‪，‬ﺒﯽ _ ﺍﺳﺔ ﻃﺒﻊ‬
‫ﮐﺮﻧﺎ ﭼﺎ＠ ﻫﻮﮔﺎ ﺍﺱ ﻭﻗﺖ ﺷ‪，‬ﺦ _ ﺍﺱ ﮐﺘﺎﺏ ﮐﺎﻣﮑﻤﻞ ﺭﺥ ﻧﻪ ﺩګﮑ‪％‬ﺎ ﻫﻮﮔﺎ۔‬
‫ﺍﺱ ﺷﺨﺺ ﮐﯽ ﭼﺎﻻﮐﯽ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ﺷﮏ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎ ﺟﺎﺳﮑﺘﺎ ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺱ _ ﻣﺮﺟﺌﻪ ﺍﻭﺭ‬
‫ﺍﻥ ﮐﺔ ﻣﺬﻫﺐ ﮐﺔ ﺷﺒﻬﺎﺕ ﮐﯽ ﺧﻮﺩ ﺳﺔ ﻧﻔﯽ ﮐﯽ ‪) Ｂ‬ﺻﻔﺤﻪ ‪25‬ﻭﻣﺎﺑﻌﺪ(ﺍﻭﺭ ﻧﺎﻗﺺ‬
‫ﺍﻭﺭﮐﻤﺰﻭﺭ ﻏ‪，‬ﺮ ﺷﺎ‪ Ｑ‬ﻭﮐﺎ‪ Ｑ‬ﻃﺮﺯ ﭘﺮ ﺍﻥ ﮐﯽ ﺗﺮﺩګﺪ ﮐﯽ ‪ Ｂ‬ﺟﻮ ﺑﻌﺾ ﺍﻭﻗﺎﺕ ﺍﺱ ﮐﺔ ﺍﭘﻨﺔ‬
‫ﻫﯽ ﺧ‪＋‬ﻑ ﺟﺎﺗﯽ ‪ Ｂ‬ﻧﻪ ﮐﻪ ﺣﻖ ﻣ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ‪ Ａ‬ﺑ‪，‬ﺎﻥ ﮐﺮګﺄ ﮔﺔ ‪ Ａ‬ﺍﺱ ﮐﺘﺎﺏ ﮐﯽ‬
‫ﻣﺒﺎﺣﺚ ګﮑﺔ ﺑﻌﺪ ﺩګﮕﺮﺓ ﺑ‪，‬ﺎﻥ ﮐﺮګﺄ ﮔﺔ ﺍﻭﺭ ﺍﻥ ﻣ‪ Ｓ‬ﺟﻮ ﺑﺎﺗ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆‬
‫ﮐﺔ ﻧﺰﺩګﮏ ﺣﻖ ﻫ‪ Ｓ‬ﺍﻥ ﮐﯽ ﺗﺎﺋ‪，‬ﺪﮐﺮګﺄ ﮔﺔ ﺍﻭﺭ ﺟﻮ ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﮐﺔ‬
‫ﻧﻈﺮګﺎﺕ ﮐﺔ ﻣﺘﻌﻠﻖ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ‪ Ａ‬ﺑﺘﺎﭼﮑﺔ ﻫ‪ Ｓ‬ﺍﻥ ﮐﺎ ﻗﻠﻊ ﻗﻤﻊ ﮐﺮګﺄ ﮔﺔ )ﻣ‪＋‬ﺣﻈﻪ‬
‫ﻫﻮ ”ﺍﺩﻋ‪，‬ﺎءﺍﻟﺴﻠﻔ‪ ＆，‬ﻣﺬﺍ‪＄‬ﺒ‪％‬ﻢ ﻭﺍﻧﺤﺮﺍﻓﺎﺗ‪％‬ﻢ“ﺍﺯ ﻃﺎﺭﻕ ﻋﺒﺪﺍﻟﺤﻠ‪，‬ﻢ ګﻌﻨﯽ ﮐﺘﺎﺏ ﮐﺎ ﺍﻧﮕﻠﺶ‬
‫ﺗﺮﺟﻤﻪ ﺑﻌﻨﻮﺍﻥ ‪The Counterfiet of Salafis:‬ﮐﻨ‪，‬ﺈﺍ ‪2004‬ء(ﺍﻥ ﻓﻘﺮﺍﺕ ﮐﺎ ګﻪ‬
‫ﻣﻘﺼﺪ ﻧﻬ‪ Ｓ‬ﮐﻪ ‪” Ａ‬ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﮐﺮ_“ ﮐﺔ ﺧ‪＋‬ﻑ ﺩﻟ‪，‬ﻞ ﻗﺎﺋﻢ‬
‫ﮐﺮګﺄ ﮔﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﺳﻠﻒ ﻭ ﺧﻠﻒ ﻣ‪ Ｓ‬ﺳﺔ ‪ Ｃ‬ﺍﺱ ﺷﺨﺺ ﮐﺔ ﻧﺰﺩګﮏ ﺟﺴﺔ ﺍﷲ ﺗﻌﺎﻟﯽٰ‬
‫_ ﻧﻈﺮ ﺳﺪګﺪ ﺳﺔ ﻧﻮﺍﺯﺍ ﻫﻮ ﺍﺱ ﻣﻮﺿﻮﻉ ﮐﺎﺍګﮏ ﺧﺎﺹ ﻣﻘﺎﻡ ‪ Ｂ‬ﺑﻠﮑﻪ ګﻪ ﻣﻘﺼﺪ ‪ Ｂ‬ﮐﻪ‬
‫ﻟﻮﮔﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﭘ‪＋，％‬ﺋﺔ ﮔﺌﺔ ﺍﺱ ﮐﺔ ﺩګﮕﺮ ﭘﻬﻠﻮٶﺃ ﮐﯽ ﺗﺮﺩګﺪ ﮐﯽ ﺟﺎﺋﺔ ﮐ‪，‬ﻮﻧﮑﻪ‬
‫ﺟﻮ ﺍګﺎﻡ ‪ Ａ‬ﺑﺴﺮ ﮐﺮﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﺍﻥ ﻣ‪ Ｓ‬ﻣﻘﺎﺻﺪ ﻭﻣﻔﺎﻫ‪，‬ﻢ ﺍﺧﺘ‪＋‬ﻁ ﻭﺍﺿﻄﺮﺍﺏ ﮐﺎ ﺷﮑﺎﺭ‬
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‫ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻋﻤﺎﻝ ﻗﺼﺪ ﻭﻓﻬﻢ ﮐﺔ ﺍﻋﺘﺒﺎ ﺭ ﺳﺔ ﺑﺔ ﺭﺍﻩ ﺭﻭﯼ ﻣ‪ Ｓ‬ﻣﺒﺘ‪ ＋‬ﻫ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ﭘ‪％‬ﺮ ‪Ｌ‬ﯽ‬
‫ﻫﻤﺎﺭﯼ ﮐﻮﺷﺶ ﻫﻮﮔﯽ ﮐﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻣﺬﺍﻫﺐ ﮐﻮ ﻣﺨﺘﺼﺮ ﻃﻮﺭ ﭘﺮ ﺛﺎﺑﺖ‬
‫ﮐﺮګﺄ ﺍﻭﺭ ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﺑ‪，‬ﺎﻥ ﮐﺮﺩﻩ ﺩﻋﻮﯼ ﺳﻠﻔ‪，‬ﺖ ﮐﺎ ﭘﻮﻝ ﮐ‪％‬ﻮﻟ‪ Ｓ‬ﺟﺲ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﮔﻮﻝ‬
‫ﻣﻮﻝ ﺩﻻﺋﻞ ﺍﻭﺭﻣﻦ ﮔ‪％‬ﺆﺕ ﺍﺻﻮﻝ ﻫ‪ Ｓ‬۔‬

‫ﺑﺤﺚ ﺍﻭّﻝ ‪:‬ﻗﻮﺍﻋﺪ ﺟﻦ ﮐﺎ ﺟﺎﻧﻨﺎ ﺿﺮﻭﺭﯼ ‪Ｂ‬‬

‫ﺍﺱ ﻣ‪ Ｓ‬ﻋﺘ‪，‬ﺒﯽ _ ﭼ‪ ＃‬ﻗﻮﺍﻋﺪ ﺳﺔ ﺑﺤﺚ ﮐﯽ ‪ Ｂ‬ﺟﻦ ﮐﺔ ﺫﺭګﻌﺔ ﻭﻩ ﺗﻮﺣ‪，‬ﺪ ﮐﺔ ﺳﺘﻮﻥ‬
‫ﮔﺮﺍﮐﺮﺍﭘﻨﺔ ﻣﺬﻫﺐ ﮐﻮ ﺛﺎﺑﺖ ﮐﺮﻧﺎ ﭼﺎﻫﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﺱ ﭘﺮ ګﻪ ﻋﻨﻮﺍﻥ ﮐﻪ ”ﺟﻦ ﻗﻮﺍﻋﺪ ﮐﺎ‬
‫ﺟﺎﻧﻨﺎ ﻭﺍﺟﺐ ‪“Ｂ‬ﺇﺍﻝ ﮐﺮ ګﻪ ﻭ‪ Ａ‬ﺩګﻨﺎ ﭼﺎﻫﺘﺎ ‪ Ｂ‬ﮐﻪ ﺍﻥ ﮐﺎ ﺟﺎﻧﻨﺎ ﻭﺍﺟﺐ ‪ Ｂ‬ﺍﻭﺭ‬
‫ﺍﺑﺘﺪﺍءﺍګﺴﺔ ﮐﺮﺗﺎ ‪ Ｂ‬ﮐﻪ ﺍﻥ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ﺍﺧﺘ‪＋‬ﻑ ﻧﻬ‪ Ｂ Ｓ‬ﺟﺒﮑﻪ ګﻬﯽ ﺍﺧﺘ‪＋‬ﻑ ﮐﯽ‬
‫ﺑﻨ‪，‬ﺎﺩﻫ‪ Ｓ‬۔‬
‫ﻋﺘ‪，‬ﺒﯽ ﺍﭘﻨﺔ ﭘﻬﻠﺔ ﻗﺎﻋﺪﺓ ﻣ‪ Ｓ‬ﺑ‪，‬ﺎﻥ ﮐﺮﺗﺎ ‪ Ｂ‬ﮐﻪ‪:‬‬ ‫ ‬
‫”ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﮐﺮﻧﺎ“‪ Ｃ‬ﻣﺴﻠﻤﺎﻥ ﭘﺮ ﻓﺮﺽ ‪ Ｂ‬ﺍﺱ ﺗﻤﻬ‪，‬ﺪ ﮐﺎ‬
‫ﻣﻘﺼﺪ ګﻪ ‪ Ｂ‬ﮐﻪ ﻗﺎﺭﯼ ﮐﺔ ﺩﻝ ﻣ‪ Ｓ‬ﺍﭘﻨﺎ ﮔ‪％‬ﺮ ﮐﺮﻟﺔ ﺍﺱ ﺳﺔ ﭘﻬﻠﺔ ﮐﻪ ”ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ‬
‫ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮ_ “ﮐﯽ ﮐﻔﺮګﻪ ﺻﻮﺭﺕ ګﻌﻨﯽ ﻣﻄﻠﻖ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﻮ ﻣﻌﻤﻮﻟﯽ ﻗﺮﺍﺭ‬
‫ﺩګﻨﺔ ﮐﯽ ﮐﻮﺷﺶ ﮐﺮﺓ ﭼﻨﺎﻧﭽﻪ ﭘﻬﻠﺔ ”ﺍﷲ ﮐﺔ ﻧﺎﺯ ﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﮐﺮ_ “ﮐﯽ‬
‫ﺍﻫﻤ‪，‬ﺖ ﮐﻮ ﺫﮐﺮ ﮐﺮﺗﺎ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﺣﻘ‪，‬ﻘﺖ ګﻬﯽ ‪ Ｂ‬ﮐﻪ ﺍﺱ _ ﺍﺳﺔ ﺷﺮګﻌﺖ ﮐﯽ ﻓﺮﻭﻋﺎﺕ‬
‫ﮐﺔ ﺑﺮﺍﺑﺮ ﻗﺮﺍﺭ ﺩګﺎ ‪ Ｂ‬ﺧﻮﺍﻩ ﺳﻠﺒﯽ ﻫﻮ ګﺎ ﺍګﺠﺎ‪ Ｋ‬ﻧﻤﺎﺯ‪،‬ﺯﮐﺎۃ ‪،‬ﺩﺍﺅ‪＄‬ﯽ ﺭﮐ‪％‬ﻨﺎ‪،‬ﭘﺮﺩﻩ ﮐﺮﻧﺎ ګﻪ‬
‫ﺳﺐ ﻓﺮﺍﺋﺾ ﻫ‪ Ｓ‬ﺍګﺴﺔ ﺷﺮﺍﺏ ﻧﻮﺷﯽ‪،‬ﺯﻧﺎ‪،‬ﺍﺟﻨﺒﯽ ﻋﻮﺭﺕ ﮐﻮ ﺩګﮑ‪％‬ﻨﺎ ﺣﺮﺍﻡ ﻫ‪ Ｓ‬ﺍﻭﺭ‬
‫ﺍﻧﻬ‪ Ｓ‬ﭼ‪％‬ﻮﺅﻧﺎ ‪ Ｃ‬ﻣﺴﻠﻤﺎﻥ ﭘﺮ ﻓﺮﺽ ‪ Ｂ‬ﺗﻮ ﮐ‪，‬ﺎﻭﻩ ﺷﺨﺺ ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ‬
‫ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﺮﺓ ﺍﻭﺭ ﻟﻮﮔﻮﺃ ﮐﻮﺍﺱ ﮐﺎ ﻏ‪＋‬ﻡ ﺑﻨﺎﺩﺓ ﺍﻭﺭ ﻭﻩ ﺷﺨﺺ ﺟﻮ ﺩﺍﺅ‪＄‬ﯽ ﮐﺎټ‬
‫ﺇﺍﻟﺔ ﺑﺮﺍﺑﺮ ﻫﻮﺳﮑﺘﺔ ﻫ‪ Ｓ‬؟ﺍﮔﺮ ﺳﭽﺔ ﻫﻮ ﺗﻮ ﮐﻮﺋﯽ ﺩﻟ‪，‬ﻞ ﭘ‪，‬ﺶ ﮐﺮﻭ ګﻪ ﺍﻋﺘﺮﺍﺽ‬
‫ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﮐﻪ ﻓﺮﺍﺋﺾ ﮐﺔ ﻣﺨﺘﻠﻒ ﺩﺭﺟﺎﺕ ﻫ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺑﻬﺮﺣﺎﻝ ﻓﺮﺽ ﮐﺔ ﺩﺭﺟﺔ‬
‫ﺳﺔ ﺍﻟﮓ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ﺟﻮ ﻓﺮﻕ ﮐﺮﺗﺎ ‪ Ｂ‬ﻭﻩ ﺍﺳﺔ ﻭﺍﺿﺢ ﮐﺮﺓ ﺍﺱ ﮐﯽ ﺗﻌﺮګﻒ ﮐﺮﺓ ۔‬
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‫ﺩﻭﺳﺮﺓ ﻗﺎﻋﺪﺓ ﻣ‪ Ｓ‬ګﻪ ﺑ‪，‬ﺎﻥ ﮐﺮﺗﺎ ‪ Ｂ‬ﮐﻪ‪:‬‬ ‫

‬
‫”ﻣﮑﻔﺮﺍﺕ ګﻌﻨﯽ ﮐﻔﺮګﻪ ﺍﻋﻤﺎﻝ ﻣ‪ Ｓ‬ﺳﺔ ﮐﺴﯽ ﮐﺔ ﺍﺭﺗﮑﺎﺏ ﺳﺔ ﮐﻔﺮ ﻻﺯﻡ ﻧﻬ‪ Ｓ‬ﺁﺗﺎ“ګﻪ‬
‫ﻋﺎﻡ ﮐ‪＋‬ﻡ ‪ Ｂ‬ﺟﺲ ﮐﯽ ﮐﻔﺮ ﺍﮐﺒﺮ ﮐﺔ ﺍﻣﻮﺭ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺗﺨﺼ‪，‬ﺺ ﺿﺮﻭﺭﯼ ‪ Ｂ‬ﺟﻦ ﻣ‪Ｓ‬‬
‫ﻋﻠﻢ ﺍﻭﺭ ﺑ‪＋‬ﻍ )ګﻌﻨﯽ ﺭﺳﺎﻟﺖ ﭘﻬﻨﭽﻨﺔ(ﮐﯽ ﺷﺮﻁ ﻧﻪ ﻟﮕﺎﺋﯽ ﮔﺌﯽ ﻫﻮ ﺑﺼﻮﺭﺕ ﺩګﮕﺮ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪‬ﮐﯽ ﺑﻌﺜﺖ ﺳﺔ ﻗﺒﻞ ﮐﻔﺎﺭ ﻗﺮګﺶ ﮐﺎﻓﺮﻧﻪ ﻫﻮﺋﺔ )ﮐ‪，‬ﻮﻧﮑﻪ ﻧﻪ ﺍﻧﻬ‪ Ｓ‬ﻋﻠﻢ‬
‫ﺗ‪％‬ﺎ ﻧﻪ ﺍﻥ ﺗﮏ ﺭﺳﺎﻟﺖ ﭘﻬﻨﭽﯽ ﺍﻭﺭ ﻭﻩ ﮐﻔﺮ ﺍﮐﺒﺮ ‪Ｌ‬ﯽ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ (ګﻪ ﺧ‪＋‬ﻑ ﺍﺟﻤﺎﻉ ‪Ｂ‬‬
‫ﭘ‪％‬ﺮ ﺍﮔﺮ ﺍﺱ ﮐ‪＋‬ﻡ ﮐﻮ ﻇﺎ‪ Ｃ‬ﭘﺮ ﺣﻤﻞ ﮐ‪，‬ﺎ ﺟﺎﺋﺔ ﺗﻮﺍﺱ ﭘﺮ ﮐﻮﺋﯽ ﻏﺒﺎﺭ ﻧﻬ‪ Ｓ‬ﺍِﻟَّﺎ ګﻪ ﮐﻪ‬
‫ﻣﺘﮑﻠﻢ ﮐﺎﻣﺬﻫﺐ ﻣﻌﺮﻭﻑ ﻫﻮ ﺍﻭﺭ ﻭﻩ ﻣﮑﻔﺮﺍﺕ ګﻌﻨﯽ ﮐﻔﺮګﻪ ﺍﻋﻤﺎﻝ ﺟﻦ ﮐﺔ ﻣﺮﺗﮑﺐ ﮐﯽ‬
‫ﻣﺤﺾ ﺍﺭﺗﮑﺎﺏ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺗﮑﻔ‪，‬ﺮﻧﻪ ﮐﯽ ﺟﺎﺋﺔ ﭼﻨﺪﻃﺮﺡ ﮐﺔ ﻫ‪:Ｓ‬ﺷﺮګﻌﺖ ﻣ‪ Ｓ‬ﺍﺱ ﮐﻔﺮ‬
‫ﮐﺎﺍﻃ‪＋‬ﻕ ﻧﻪ ﮐ‪，‬ﺎ ﺟﺎﺋﺔ ګﻌﻨﯽ ﻭﻩ ﮐﻔﺮ ﻋﻤﻠﯽ ګﺎ ﮐﻔﺮ ﺍﺻﻐﺮ ﮐﯽ ﻗﺒ‪，‬ﻞ ﺳﺔ ﻫﻮﺃ ﺟ‪，‬ﺴﺔ‬
‫ﺳﻨﺖ ﻣ‪Ｌ Ｓ‬ﺎﮔﺔ ﻫﻮﺋﺔ ﻏ‪＋‬ﻡ ﺍﻭﺭ ﺷﻮ‪ Ｃ‬ﮐﯽ ﻧﺎﺷﮑﺮﯼ ﺑ‪，‬ﻮﯼ ﭘﺮ ﮐﻔﺮ ﮐﺎﺍﻃ‪＋‬ﻕ ﮐ‪，‬ﺎ ﮔ‪，‬ﺎ‬
‫‪ Ｂ‬ګﻪ ﮐﻔﺮ ﺍﮐﺒﺮ ﺍﺱ ﻭﻗﺖ ﻫﯽ ﮐﻬ‪＋‬ﺋﺔ ﮔﺎ ﺟﺐ ﺍګﺴﺎ ﮐﺮ_ ﮐﻮﺣ‪＋‬ﻝ ﺳﻤﺠ‪ ＃‬ﻟ‪，‬ﺎﺟﺎﺋﺔ‬
‫۔ﺑﻌﺾ ﮐﺔ ﮐﻔﺮ ﻫﻮ_ ﭘﺮ ﺍﺟﻤﺎﻉ ‪ Ｂ‬ﻣﺜ‪ ً＋‬ﻋﺎﻡ ګﺎﮐﻠﯽ ﻗﺎﻋﺪﺓ ګﺎ ﮐﺴﯽ ﻣﺘﻮﺍﺗﺮ ګﺎ‬
‫ﺿﺮﻭﺭﯼ ﻋﻠﻢ ﺩګﻦ ﮐﺎ ﺍﻧﮑﺎﺭ ﮐﺮﺩګﻨﺎ ﺍﻥ ﮐﺎ ﻣﻨﮑﺮ ﺍﺳﯽ ﻭﻗﺖ ﮐﺎﻓﺮ ﻫﻮﮔﺎ ﺟﺐ ﺍﺳﺔ ﻋﻠﻢ‬
‫ﻫﻮ ګﺎ ﺍﺱ ﺗﮏ ﭘﻬﻨﭻ ﺟﺎﺋﺔ ﺍﺱ ﺑﺤﺚ ﮐﺎ ﻣﻘﺎﻡ ﮐﻔﺮ ﺟﻬﻞ ﮐﯽ ﻗﺒ‪，‬ﻞ ﺳﺔ ‪) Ｂ‬ﺍﺱ ﮐﯽ‬
‫ﺗﻔﺼ‪，‬ﻞ ﮐﺔ ﻟﺌﺔ ﻫﻤﺎﺭﯼ ﮐﺘﺎﺏ ”ﺍﻟﺠﻮﺍﺏ ﺍﻟﻤﻔ‪，‬ﺪ ‪ Ｑ‬ﺣﮑﻢ ﺟﺎ‪ Ｈ‬ﺍﻟﺘﻮﺣ‪，‬ﺪ“ﻣ‪＋‬ﺣﻈﻪ‬
‫ﻫﻮ(ﺟﻮ ﻣﺠﻤﻮﻋ＆ ﺍﻟﻤﻮﺣﺪګﻦ ﮐﯽ ﺟﺎﻧﺐ ﺳﺔ ﺷﺎﺋﻊ ﮐﯽ ﮔﺌﯽ ‪( Ｂ‬ﻭﻩ ﻣﻔﮑﺮﺍﺕ ګﻌﻨﯽ‬
‫ﮐﻔﺮګﻪ ﺍﻋﻤﺎﻝ ﺟﻦ ﮐﺎ ﻣﺮﺗﮑﺐ ﻋﻠﻢ ﻭﺑ‪＋‬ﻍ ﮐﯽ ﺣﺠﺖ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻫﯽ ﮐﺎﻓﺮ ﻫﻮﺟﺎﺗﺎ ‪ Ｂ‬ﻭﻩ‬
‫ﻫ‪ Ｓ‬ﺟﻦ ﮐﺎ ﺗﻌﻠﻖ ﺗﻮﺣ‪，‬ﺪ ﺳﺔ ﻫﻮ ﺟﻮ ﺩګﻦ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﺍﻭﺭﺭﺳﺎﻟﺖ ﮐﺎ ﻣﺎﺣﺼﻞ ‪Ａ Ｂ‬‬
‫ﻋﺘ‪，‬ﺒﯽ ﺳﺔ ﭘﻮﭼ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐ‪，‬ﺎ ﺭﺳﻮﻝ ﺍﷲ‪‬ﭘﺮ ﺳﺐ ﻭﺷﺘﻢ ﮐﺮﻧﺎ ﺍﺱ ﮐﺔ ﻋﺎﻡ ﻗﺎﻋﺪﺓ‬
‫ﮐﺔ ﺗﺤﺖ ‪) Ｂ‬ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ ﮐﯽ ﮐﺘﺎﺏ ”ﺍﻟﺼﺎﺭﻡ ﺍﻟﻤﺴﻠﻮﻝ ﻋﻠﯽ ﺷﺎﺗﻢ‬
‫ﺍﻟﺮﺳﻮﻝ“ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ(ګﺎ ﺍﺱ ﺳﺔ ﺳﺐ ﻭﺷﺘﻢ ﻣﺴﺘﺜﻨﯽٰ ‪ Ｂ‬ﺍﻭﺭ ﻋﻤﻮﻡ ﻣ‪ Ｓ‬ﺍﮔﺮ‬
‫ﺍﺳﺘﺜﻨﺎءﮐﺮﺩګﺎ ﺟﺎﺋﺔ ﺗﻮ ﺍﺱ ﮐﺎ ﻋﻤﻮﻡ ﺑﺎ‪ Ｒ‬ﻧﻬ‪ Ｓ‬ﺭﻫﺘﺎ ﺍﺱ ﺧﺎﺹ ﻫﻮﻧﺎ ﻫﯽ ﺩﺭﺳﺖ ‪ Ｂ‬۔‬
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‫ﺗ‪，‬ﺴﺮﺍ ﻗﺎﻋﺪﻩ ﮐﻪ‪:‬‬ ‫‬

‫”ﺣﺎﮐﻢ ﮐﺔ ﮐﻔﺮ ﺳﺔ ﺍﺱ ﮐﺔ ﺧ‪＋‬ﻑ ﺧﺮﻭﺝ ﮐﺎ ﺟﻮﺍﺯ ﻻﺯﻡ ﻧﻬ‪ Ｓ‬ﺁﺗﺎ“ﺩﺭﺳﺖ ګﻪ ﺗ‪％‬ﺎ ﮐﻪ‬
‫ګﻮﺃ ﮐﻬ‪ Ｓ‬ﮐﻪ ”ﺣﺎﮐﻢ ﮐﺔ ﮐﻔﺮ ﺳﺔ ﺍﺱ ﮐﺔ ﺧ‪＋‬ﻑ ﺧﺮﻭﺝ ﮐﺎﺟﻮﺍﺯ ‪ Ｃ‬ﺣﺎﻝ ﻣ‪ Ｓ‬ﻻﺯﻡ‬
‫ﻧﻬ‪ Ｓ‬ﺁﺗﺎ ﺍِﻟَّﺎ ګﻪ ﮐﻪ ﺧﺮﻭﺝ ﮐﺔ ﺟﻮﺍﺯ ﮐﯽ ﺗﻤﺎﻡ ﻣﻌﺘﺒﺮ ﺷﺮﻭﻁ ﭘﺎﺋﯽ ﺟﺎﺋ‪ Ｓ‬ﺟ‪，‬ﺴﺔ ﻗﺪﺭﺕ‬
‫ﻭﻏ‪，‬ﺮﻩ“‪ Ａ‬ګﻪ ﻧﻬ‪ Ｓ‬ﮐﻬ‪ Ｓ‬ﮔﺔ ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﺍﻥ ﮐﺎ ﻣﺨﺎﻟﻒ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺑﻌﺪ ﻣ‪ Ｓ‬ﺍﺱ _ ﺍﻥ‬
‫ﺷﺮﻭﻁ ﮐﺎ ﺍﻗﺮﺍﺭ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻥ ﺩﻭﻧﻮﺃ ﺟﻤﻠﻮﺃ ﻣ‪ Ｓ‬ﺟﻮ ﭼ‪，‬ﺰ ﻓﺮﻕ ﮐﺮﺗﯽ ‪ Ｂ‬ګﻪ ﻭﻩ ﭘﻬﻠﻮ ‪Ｂ‬‬
‫ﺟﻮ ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﻧﺺ ﻣ‪ Ｂ Ｓ‬ﮐﻪ ﺍﺻﻞ ﺧﺮﻭﺝ ﮐﺎ ﺟﺎﺋﺰ ﻧﻪ ﻫﻮﻧﺎ ‪ Ｂ‬ﺟﺒﮑﻪ ګﻪ ﺩﺭﺳﺖ ﻧﻬ‪Ｓ‬‬
‫ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺻﻞ ﻋﺘ‪，‬ﺒﯽ ﮐﯽ ﺫﮐﺮ ﮐﺮﺩﻩ ﻻﺯﻣﯽ ﺷﺮﻭﻁ ﭘﺎﺋﺔ ﺟﺎ_ ﮐﺔ ﻭﻗﺖ ﺍﺱ ﺟ‪，‬ﺴﺔ‬
‫ﺣﺎﮐﻢ ﮐﻮ ﺯﺍﺋﻞ ﺍﻭﺭ ﺧﺘﻢ ﮐﺮﻧﺎ ‪ Ｂ‬ﭘ‪％‬ﺮ ‪Ｌ‬ﯽ ‪ Ａ‬ﻋﺘ‪，‬ﺒﯽ ﮐﯽ ﺑ‪，‬ﺎﻥ ﮐﺮﺩﻩ ﺩﻭﺳﺮﯼ ﺷﺮﻁ ﮐﻪ‬
‫”ﺣﺎﮐﻢ ﭘﺮ ﺣﺠﺖ ﻗﺎﺋﻢ ﮐﯽ ﺟﺎﺋﺔ“ﮐﯽ ﻭﺿﺎﺣﺖ ﮐﻮ ﺿﺮﻭﺭﯼ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﺱ‬
‫ﺷﺮﻁ ﮐﺎ ﻣﻄﻠﺐ ‪ Ｂ‬ګﻪ ﺷﺮﻁ ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﺍﺱ ﻗﺎﻋﺪﺓ ﮐﺔ ﺗﺤﺖ ﺫﮐﺮﮐﺮﺩﻩ ﻧﺼﻮﺹ ﺳﺔ‬
‫ﺗﻮﺛﺎﺑﺖ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﯽ ﺑﻠﮑﻪ ﺍﻥ ﺗﻤﺎﻡ ﻧﺼﻮﺹ ﻣ‪ Ｓ‬ﮐﺴﯽ ﺍﺳﺘﺜﻨﺎءﮐﺔ ﺑﻐ‪，‬ﺮ ﻗﺪﺭﺕ ﮐﯽ‬
‫ﺷﺮﻁ ‪ Ｂ‬ﮐﻪ ﺍﺱ ﮐﺔ ﺑﺪﻟﺔ ﻣ‪ Ｓ‬ﮐﺴﯽ ﻣﺴﻠﻤﺎﻥ ﮐﻮﻻګﺎﺟﺎﺋﺔ ﺍﻭﺭ ﺍﺱ ﺧﺮﻭﺝ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ‬
‫ﺑﺆﺍ ﻓﺴﺎﺩ ﻧﻪ ﻫﻮ ګﻪ ﺳﺐ ﺩﺭﺳﺖ ﻫ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ﻋﺘ‪，‬ﺒﯽ ګﻬﺎﺃ ګﻪ ﺷﺮﻭﻁ ﮐﻬﺎﺃ ﺳﺔ ﻻګﺎ ګﺎګﻪ‬
‫ﺧﻮﺩ ﺍﺱ ﮐﯽ ﺍﺿﺎﻓﻪ ﮐﺮﺩﻩ ‪ Ｂ‬ﺗﺎﮐﻪ ﺍﭘﻨﯽ ﺗﺪﻟ‪，‬ﺲ ﮐﺔ ﻟﺌﺔ ﺍﺑﺘﺪﺍﺋﯽ ﺑﻨ‪，‬ﺎﺩ ﻓﺮﺍ‪ Ａ‬ﮐﺮﺳﮑﺔ‬
‫۔ﭘ‪％‬ﺮ ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﻧﺰﺩګﮏ ﺍﻗﺎﻣﺖ ﺣﺠﺖ ﮐﯽ ﮐ‪，‬ﺎ ﺷﺮﻭﻁ ﻫ‪ Ｓ‬ﮐ‪，‬ﺎګﻪ ﮐﻪ ﻭﻩ ﺧﻮﺩ ﮐﺴﯽ‬
‫‪Ｌ‬ﯽ ﺣﺎﮐﻢ ﮐﺔ ﻣﻘﺎﺑﻞ ﺟﺎ ﮐ‪％‬ﺆﺍ ﻫﻮ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺳﺎﻣﻨﺔ ﺍﺳ‪＋‬ﻡ ﺍﻭﺭ ﺗﻮﺣ‪，‬ﺪ ﮐﯽ ﺗﺸﺮګﺢ‬
‫ﮐﺮﺓ ﭘ‪％‬ﺮ ﺍﮔﺮ ﻭﻩ ﺗﮑﺒﺮ ﮐﺮﺓ ﺍﻭﺭ ﻧﻪ ﻣﺎ_ ﺗﻮ ﺍﻗﺎﻣﺖ ﺣﺠﺖ ﺩﺭﺳﺖ ﻫﻮﮔﯽ ګﺎ ګﻬﯽ‬
‫ﮐﺎ‪ Ｂ Ｑ‬ﮐﻪ ﮐﻮﺋﯽ ‪Ｌ‬ﯽ ﮐ‪％‬ﺆﺍ ﻫﻮﺟﺎﺋﺔ ګﺎ ګﻪ ﮐﻪ ﺟﻬﺎﻟﺖ ﮐﺔ ﻣﻨﺎ‪ Ｑ‬ﻋﻠﻢ ﻣﺘﺸﺮ ﻫﻮ ﮐﻪ‬
‫ﻟﻮﮔﻮﺃ ﭘﺮ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﮐﻮ ﻗﺎﺋﻢ ﮐﺮ_ ﮐﺎ ﻣﻄﺎﻟﺒﻪ ﮐﺮ_ ﻭﺍﻟﺔ ﻟﻮﮔﻮﺃ ﮐﯽ ﺟﺎﻧﺐ ﺳﺔ‬
‫ﺟﺎﺭﯼ ﮐﺮﺩﻩ ﮐﺘﺐ ﻭﻟ＂ﺮګﭽﺮ ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﮔﻔﺘﮕﻮ ﮐﺮﺗﺎ ﻫﻮ ﺟﻦ ﻣ‪ Ｓ‬ﺩﻻﺋﻞ ﻭﺑﺮﺍﻫ‪，‬ﻦ‬
‫‪Ｌ‬ﯽ ﻣﻮﺟﻮﺩ ﻫﻮﺃ ﮐ‪，‬ﻮﻧﮑﻪ ﺣﺠﺖ ﮐﻮ ﺳﻤﺠ‪％‬ﻨﺎ ګﺎ ﻗﺒﻮﻝ ﮐﺮﻧﺎ ﺣﺠﺖ ﮐﻮ ﻗﺎﺋﻢ ﮐﺮ_ ﺍﻭﺭ‬
‫ﭘﻬﻨﭽﺎ_ ﺳﺔ ﺍﻟﮓ ‪) Ｂ‬ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﺍﻟﺠﻮﺍﺏ ﺍﻟﻤﻔ‪，‬ﺪ ﺻﻔﺤﻪ ‪118‬ﺑﺤﻮﺍﻟﻪ ”ﺭﺳﺎﻟ＆ ﺍﻟﮑﻔﺮ‬
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‫ﺍﻟﺬﯼ ګﻌﺬﺭ ﺻﺎﺣﺒﻪ ﺑﺎﻟﺠ‪％‬ﻞ ﻭﺍﻟﺬﯼ ﻻګﻌﺬﺭ“ﺍﺯ ﻋ‪＋‬ﻣﻪ ﺍﺑﻮﺑﻄ‪，‬ﻦ‪(‬ﺑﺴﺎ ﺍﻭﻗﺎﺕ ﺣﺠﺖ‬
‫ﺇﺍﺋﺮګﮑ¦ ﭘﻬﻨﭽﺎ_ ګﺎ ﺟﻬﺎﻟﺖ ﮐﺔ ﻣﻨﺎ‪ Ｑ‬ﻋﻠﻢ ﮐﺔ ﻣﻨﺘﺸﺮ ﻫﻮ_ ﺳﺔ ‪Ｌ‬ﯽ ﻗﺎﺋﻢ ﻫﻮﺟﺎﺗﯽ‬
‫‪ Ｂ‬ﺭﺳﻮﻝ ﺍﷲ‪Ｃ _‬ﺣﺮ‪ Ｋ‬ﻭﻣﻘﺎﺗﻞ ﮐﺎﻓﺮ ﮐﻮ ﺍﻧﻔﺮﺍﺩﯼ ﻃﻮﺭ ﭘﺮ ﺣﺠﺖ ﻗﺎﺋﻢ ﻧﻬ‪ Ｓ‬ﮐﯽ‬
‫ﺑﻠﮑﻪ ﺟﺲ ﻋﻠﻢ ﮐﯽ ﻃﺮﻑ ﺁﭖ ﮐﯽ ﺩﻋﻮﺕ ﺗ‪％‬ﯽ ﺍﺱ ﮐﺔ ﻣﻨﺘﺸﺮ ﻭﻋﺎﻡ ﻫﻮ_ ﮐﻮ ﻫﯽ‬
‫ﺍﻗﺎﻣﺖ ﺣﺠﺖ ﮐﺔ ﻟﺌﺔ ﮐﺎ‪ Ｑ‬ﺟﺎﻧﺎ)ﻋﺘ‪，‬ﺒﯽ _ ﺍﭘﻨﯽ ﮐﺘﺎﺏ ﻣ‪” Ｓ‬ﻭﺟﺎﺩﻟ‪％‬ﻢ ﺑﺎﻟﺘﯽ ‪＄‬ﯽ‬
‫ﺍﺣﺴﻦ“ﮐﺔ ﻋﻨﻮﺍﻥ ﮐﺔ ﺗﺤﺖ ﺣﮑﺎﻡ ﺳﺔ ﻣﺘﻌﻠﻖ ﻣﺴﺌﻠﺔ ﮐﯽ ﻃﺮﻑ ﺭﺍﻫﻨﻤﺎ ﺍګﮏ ﻋﻠﻤﯽ‬
‫ﻣﻨﺎﻗﺸﺔ ﮐﺎ ﺍﺿﺎﻓﻪ ‪Ｌ‬ﯽ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﭘﻨﺔ ﻣﻮﻗﻒ ﮐﺔ ﻟﺌﺔ ﺩﺭﺝ ﺫګﻞ ﻗﻮﻝ ﺳﺔ ﺩﻟ‪，‬ﻞ ﻟﯽ‬
‫‪:Ｂ‬ﺷ‪，‬ﺦ ﺍﻻﺳ‪＋‬ﻡ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﺍﭘﻨﺔ ﻓﺘﺎﻭﯼ ‪16/434:‬ﻣ‪ Ｓ‬ﻓﺮﻣﺎﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ‪ Ｃ”:‬ﻣﺨﻄﯽ‬
‫ﮐﺎﻓﺮﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﺘﺎ ﺧﺼﻮﺻﺎً ﺍﻥ ﺑﺎﺭګﮏ ﻣﺴﺎﺋﻞ ﻣ‪ Ｓ‬ﺟﻦ ﻣ‪ Ｓ‬ﺍﻣﺖ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﺑﻬﺖ‬
‫ﺍﺧﺘ‪＋‬ﻑ ‪“Ｂ‬ﻧ‪，‬ﺰ ﻓﺘﺎﻭﯼ ‪12/466:‬ﻣ‪ Ｓ‬ﻓﺮﻣﺎﺗﺔ ﻫ‪:Ｓ‬ﮐﺴﯽ ﮐﺔ ﻟﺌﺔ ﺟﺎﺋﺰ ﻧﻬ‪ Ｓ‬ﮐﻪ ﻭﻩ‬
‫ﮐﺴﯽ ﻣﺴﻠﻤﺎﻥ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﺮﺓ ﺍﮔﺮﭼﻪ ﻭﻩ ﻏﻠﻄﯽ ﺍﻭﺭ ﺧﻄﺎءﮐﺮﺓ ﺣﺘﯽ ﮐﻪ ﺍﺱ ﭘﺮ‬
‫ﺣﺠﺖ ﻗﺎﺋﻢ ﮐﺮﺩﯼ ﺟﺎﺋﺔ ﺍﻭﺭ ﺍﺱ ﭘﺮ ﺣﺠﺖ ﻭﺍﺿﺢ ﻫﻮﺟﺎﺋﺔ ﺍﻭﺭ ﺟﺲ ﺷﺨﺺ ﮐﺎ ﺍګﻤﺎﻥ‬
‫ګﻘ‪，‬ﻦ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺛﺎﺑﺖ ﻫﻮ ﺗﻮ ﻭﻩ ﺷﮏ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺯﺍﺋﻞ ﻧﻬ‪ Ｓ‬ﻫﻮﮔﺎ ﺑﻠﮑﻪ ﺍﻗﺎﻣﺖ ﺣﺠﺖ‬
‫ﻫﻮﮔﺎ‬ ‫ﺯﺍﺋﻞ‬ ‫ﻫﯽ‬ ‫ﺑﻌﺪ‬ ‫ﮐﺔ‬ ‫ﮐﺮ_‬ ‫ﺯﺍﺋﻞ‬ ‫ﮐﻮ‬ ‫ﺷﺒﻬﺔ‬ ‫ﺍﻭﺭ‬
‫‪“saaid.net/ahdath/wj1.htm‬۔‪ Ａ‬ﺑﺘﺎﭼﮑﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ ﺧﻄﺎءﮐﺎﺭ ﺍﻭﺭ‬
‫ﮔﻨﺎﻩ ﮔﺎﺭ ﮐﺔ ﻣﺘﻌﻠﻖ ﻣﺤﻮ ﮔﻔﺘﮕﻮ ﻫ‪ Ｓ‬ﺍﻭﺭ ‪ Ａ‬ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ‬
‫ﮐﯽ ﺻﻮﺭﺕ ﻣ‪ Ｓ‬ﺣﮑﻢ ﮐﺮ_ ﮐﻮ ﮔﻨﺎﻩ ﺗﺴﻠ‪，‬ﻢ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﻟﻬٰﺬﺍ ﺍﺱ ﺍﺧﺘ‪＋‬ﻑ ﭘﺮ ګﻬﺎﺃ‬
‫ﺳﺔ ﺩﻟ‪，‬ﻞ ﻟ‪，‬ﻨﺎ ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﺍﻭﺭﺑﺎﺭګﮏ ﻣﺴﺎﺋﻞ ﺳﺔ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪ ‬ﮐﯽ ﻣﺮﺍﺩ ﻭﻩ‬
‫ﻣﺴﺎﺋﻞ ﻫ‪ Ｓ‬ﺟﻮ ﺻﻔﺎﺕ ﺑﺎﺭﯼ ﺗﻌﺎﻟﯽٰ ﺳﺔ ﻣﺘﻌﻠﻖ ﻫﻮﺃ ﺟ‪，‬ﺴﺎ ﮐﻪ ﺻﻔﺖ ﻗﺪﺭﺕ ﮐﺔ‬
‫ﻣﺘﻌﻠﻖ ﮔﻔﺘﮕﻮ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﺍګﮏ ﺣﺪګﺚ ﭘ‪，‬ﺶ ﮐﯽ ‪ Ｂ‬ﺟﺲ ﻣ‪ Ｓ‬ﺍګﮏ ﺷﺨﺺ _‬
‫ﺍﭘﻨﯽ ﺭﺍﮐ‪ ＃‬ﮐﻮ ﺑﮑ‪，％‬ﺮ_ ﮐﯽ ﻭﺻ‪，‬ﺖ ﮐﯽ ﺗ‪％‬ﯽ ﺍﺱ ﻣﻮﻗﻊ ﭘﺮ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪ _ ‬ګﻪ ﺑﺎﺕ‬
‫ﻟﮑ‪％‬ﯽ ‪ Ｂ‬ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﻫﻤﺎﺭﯼ ﮐﺘﺎﺏ ”ﺍﻟﺠﻮﺍﺏ ﺍﻟﻤﻔ‪，‬ﺪ“ګﻌﻨﯽ ګﻪ ﺍﺱ ﺷﺨﺺ ﮐﺔ ﻣﺘﻌﻠﻖ‬
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‫‪ Ｂ‬ﺟﺲ ﺳﺔ ﻣﺨﻔﯽ ﻣﺴﺎﺋﻞ ﻣ‪ Ｓ‬ﻻﻋﻠﻤﯽ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﭘﺮ ﮐﻔﺮ ﺻﺎﺩﺭ ﻫﻮ ﻧﻪ ﮐﻪ ﮐﺘﺎﺏ‬

‫ﻭﺳﻨﺖ ﺍﻭﺭ ﻣﻌﺘﺒﺮ ﻋﻠﻤﺎءﮐﺔ ﺍﺟﻤﺎﻉ ﺳﺔ ﺛﺎﺑﺖ ﺷﺪﻩ ﻣﺴﺎﺋﻞ ﮐﺔ ﻣﺘﻌﻠﻖ (۔‬
‫ﭼﻮﺗ‪％‬ﺎ ﻗﺎﻋﺪﻩ ﮐﻪ ‪:‬‬ ‫‬
‫ﺍﻋﻤﺎﻝ ﻣ‪ Ｓ‬ﺍﺻﻞ ﻣ‪ Ｓ‬ﻋﺪﻡ ﺗﮑﻔ‪，‬ﺮ ‪ Ｂ‬ﺍﻭﺭ ﺍﺳﯽ ﺍﺻﻞ ﭘﺮ ﻫﯽ ﺗﮑﻔ‪，‬ﺮ ﻃﺎﺭﯼ ‪ Ｂ‬ﺍﻭﺭ ﺍﺱ‬
‫ﺳﺔ ﻣﻨﺘﻘﻞ ﮐﺮﺩګﺘﯽ ‪“ Ｂ‬ﻗﺎﻋﺪﺓ ﮐﯽ ﻇﺎ‪Ｃ‬ﯼ ﻭﺿﻊ ﺑﺎﻃﻨﯽ ﺍﺭﺟﺎﺋ‪，‬ﺖ ﮐﺎ ﭘﺘﻪ ﺩګﺘﯽ ‪Ｂ‬‬
‫ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻋﻤﺎﻝ ﮐﯽ ﮐﻮﺋﯽ ﺍﺻﻞ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﯽ ﺑﻠﮑﻪ ﻭﻩ ﻋﻠﺘﻮﺃ ګﺎ ﺑﻨ‪，‬ﺎﺩﻭﺃ ﮐﺔ ﻣﺎﺗﺤﺖ‬
‫ﻫﻮﺗﺔ ﻫ‪ Ａ Ｓ‬ﻧﻬ‪ Ｓ‬ﺟﺎﻧﺘﺔ ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ګﻪ ﻗﺎﻋﺪﻩ ﮐﻬﺎﺃ ﺳﺔ ﻟﺔ ﮐﺮ ﺁګﺎ ‪ Ｂ‬ﺍﮔﺮ ﻭﻩ ګﻪ ﮐﻬﺘﺎ‬
‫ﮐﻪ ﮐﭽ‪ ＃‬ﺍﻋﻤﺎﻝ ﺍګﺴﺔ ‪Ｌ‬ﯽ ﻫ‪ Ｓ‬ﮐﻪ ﺑﻈﺎ‪ Ｃ‬ﺍﻥ ﮐﺔ ﻣﺮﺗﮑﺐ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﻧﻬ‪ Ｓ‬ﮐﯽ ﺟﺎﺗﯽ‬
‫ﺗﺐ ګﻪ ﺩﺭﺳﺖ ﻫﻮﺗﺎ ﻟ‪，‬ﮑﻦ ﺗﻤﺎﻡ ﺍﻋﻤﺎﻝ ﮐﺔ ﻣﺘﻌﻠﻖ ﻋﻤﻮﻣﺎ ګﻪ ﮐﻬﻨﺎ ﮐﻪ ﺍﻥ ﻣ‪ Ｓ‬ﺍﺻﻞ‬
‫ﻋﺪﻡ ﺗﮑﻔ‪，‬ﺮ ‪ Ｂ‬ګﻪ ﮐﻬ‪ Ｓ‬ﺳﺔ ﺛﺎﺑﺖ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ﻭﻩ ﺷﺨﺺ ﺟﺲ ﮐﺎ ﺍﺳ‪＋‬ﻡ ﺛﺎﺑﺖ ﻫﻮ ﭘ‪％‬ﺮ‬
‫ﻭﻩ ﮔﻨﺎﻩ ﮐﺮﺑ‪％＂，‬ﺔ ګﺎ ﮐﻮﺋﯽ ﺗﺎﻭګﻞ ﮐﺮﺓ ﺗﻮ ﻋﻠﻤﺎء_ ﺍﺱ ﮐﺔ ﺍﺳ‪＋‬ﻡ ﺳﺔ ﺧﺎﺭﺝ ﻫﻮ_‬
‫ﻣ‪ Ｓ‬ﺍﺧﺘ‪＋‬ﻑ ﮐ‪，‬ﺎ‪ Ｂ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﺑﻦ ﻋﺒﺪﺍﻟﺒﺮ‪ ‬ﺳﺔ ﻣﻨﻘﻮﻝ ‪ Ｂ‬ﺍﺑﻦ ﻋﺒﺪﺍﻟﺒﺮ‪‬‬
‫ﮐﺎﮐ‪＋‬ﻡ ﺻﺮګﺢ ﻭﺍﺿﺢ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺍﺱ ﺷﺨﺺ ﮐﺔ ﻣﺘﻌﻠﻖ ‪ Ｂ‬ﺟﻮ ﮔﻨﺎﻩ ﮐﺮﺓ ګﺎﺗﺎﻭګﻞ‬
‫ﮐﺮﺓ ﻧﻪ ﮐﻪ ﻣﻄﻠﻘﺎً ‪ Ｃ‬ﻓﻌﻞ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﻭﺭ ﺍﮔﺮ ‪ Ａ‬ﻋﺘ‪，‬ﺒﯽ ﮐﺎ ﺗﺤﺮګﻔﺎﻧﻪ ﻭﺗﺪﻟ‪，‬ﺴﺎﻧﻪ ﺍﻧﺪﺍﺯ‬
‫ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﻟ‪ Ｓ‬ﺗﺐ ‪Ｌ Ａ‬ﯽ ﺍﺑﻦ ﻋﺒﺪﺍﻟﺒﺮ‪ ‬ﮐﺔ ﮐ‪＋‬ﻡ ﮐﻮ ﺍﺱ ﺷﺨﺺ ﮐﺔ ﻣﺘﻌﻠﻖ ﻗﺮﺍﺭ‬
‫ﺩګﺄ ﮔﺔ ﺟﻮ ﮔﻨﺎﻩ ﮐﺮﺓ )ﺍ ﺳﺔ ﻣﺮﺍﺩ ﻓﻌﻞ ‪ Ｂ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﮐﺎﺍﺳﺘﺪﻻﻝ ‪( Ｂ‬ګﺎ ﺗﺎﻭګﻞ‬
‫ﮐﺮﺓ)ﺗﺎﻭګﻞ ﺍﻋﺘﻘﺎﺩ ﻣ‪ Ｓ‬ﻫﻮﺗﯽ ‪ Ｂ‬ﻓﻌﻞ ﻣ‪ Ｓ‬ﻧﻬ‪( Ｓ‬ګﻌﻨﯽ ﮐﻮﺋﯽ ‪Ｌ‬ﯽ ﻓﻌﻞ ﮐﺮﺓ ګﺎ‬
‫ﺍﻋﺘﻘﺎﺩ ﺭﮐ‪％‬ﺔ ﺍﺻﻞ ګﻬﯽ ‪ Ｂ‬ﮐﻪ ﺍﺱ ﻣ‪ Ｓ‬ﺍﺱ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﻧﻪ ﮐﯽ ﺟﺎﺋﺔ ﺧﻮﺍﻩ ﻓﻌﻞ ګﺎ‬
‫ﺍﻋﺘﻘﺎﺩ ﮐ‪，‬ﺴﺎ ﻫﯽ ﻫﻮ ﺍګﺴﯽ ﺑﺎﺕ ﺳﻠﻒ ﻭﺧﻠﻒ ﻣ‪ Ｓ‬ﺳﺔ ﮐﻮﺋﯽ ﻧﻬ‪ Ｓ‬ﮐﻬﺘﺎ ﻟ‪，‬ﮑﻦ ﺍﷲ‬
‫ﮐﯽ ﺍﭘﻨﯽ ﻣﺨﻠﻮﻕ ﻣ‪ Ｓ‬ﻣﺨﺘﻠﻒ ﻋﺎﺩﺍﺕ ﻫ‪ Ｓ‬۔‬
‫ﭘﺎﻧﭽﻮﺍﺃ ﻗﺎﻋﺪﻩ ‪:‬‬ ‫ ‬
‫ﺍﺱ ﺑﺎﺕ ﮐﯽ ﺩﻟ‪，‬ﻞ ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﺗﻮﺣ‪，‬ﺪ ﺳﺔ ﺑﺎﻟﮑﻞ ﻭﺍﻗﻒ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ﺍﺱ ﺑﺎﺕ ﮐﯽ ‪Ｌ‬ﯽ ﮐﻪ‬
‫ﻭﻩ ﺧﻮﺍﺭﺝ ﮐﺔ ﺩﻻﺋﻞ ﮐﻮ ﺟﺲ ﻃﺮﺡ ﭼﺎﻫﺘﺎ ‪ Ｂ‬ﻣﺮﺟﺌﻪ ﮐﺔ ﺩﻻﺋﻞ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺧﻠﻂ ﻣﻠﻂ‬
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‫ﮐﺮﺩګﺘﺎ ‪ Ｂ‬ﺍﺱ _ ﺟﻮﻗﺎﻋﺪﻩ ﺑﻨﺎګﺎ ‪ Ｂ‬ﻭﻩ ګﻪ ‪ Ｂ‬ﮐﻪ ‪”:‬ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ‬
‫ﮐﺮ_ ﮐﺎﻣﺴﺌﻠﻪ ﮐﺴﯽ ﺧﺎﺹ ﺷﺨﺺ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺧﺎﺹ ﻧﻬ‪“Ｂ Ｓ‬ﭘ‪％‬ﺮ ګﻪ ﮐﻬﺘﺎ ‪ Ｂ‬ﮐﻪ ﺟﻮ‬
‫‪Ｌ‬ﯽ ﮐﻮﺋﯽ ﺣﮑﻢ ﮐﺮﺓ ﺧﻮﺍﻩ ﺍﭘﻨﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ګﺎ ﺩﻭﺷﺨﺼﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﺣﺘﯽ ﮐﺔ ﺑﺎﭖ‬
‫ﺍﭘﻨﯽ ﺍﻭﻻﺩ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﻭﺭ ﺍﺳﺘﺎﺩ ﺍﭘﻨﺔ ﻃﻠﺒﺎءﮐﺔ ﻣﺘﻌﻠﻖ ﺗﻮ ﻭﻩ ‪Ｌ‬ﯽ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ‬
‫ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮ_ ﻭﺍﻻ ﻫﻮﺍ ﺟﻮ ﻟﻮﮒ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﺎﮐﻢ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﺔ‬
‫ﻗﺎﺋﻞ ﻫ‪ Ｓ‬ﻭﻩ ﺍﻥ ‪Ｌ‬ﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﺮګﺄ ﭘ‪％‬ﺮ ﺍﺱ ﭘﺮ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﮐﺎ ﺍګﮏ ﻗﻮﻝ ﭘ‪，‬ﺶ ﮐ‪，‬ﺎ ‪Ｂ‬‬
‫ﺟﺲ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ﺍګﺴﯽ ﺩﻻﻟﺖ ﻧﻬ‪ Ｂ Ｓ‬ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪ ‬ﮐﺎ ﻓﺮﻣﺎﻥ ﻗﺎﺿﯽ ﮐﺔ ﻣﺘﻌﻠﻖ ‪Ｂ‬‬
‫ﺟﻮ ﺩﻭﺷﺨﺼﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻓ‪，‬ﺼﻠﻪ ﮐﺮﺓ ﺗﻮ ﻭﻩ ﺍﺱ ﻣﻌﻨﯽ ﻣ‪ Ｓ‬ﺣﺎﮐﻢ ﻫﯽ ﻫﻮﺍ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‬
‫_ ﮐﻮﺋﯽ ﺍګﺴﯽ ﺑﺎﺕ ﻧﻬ‪ Ｓ‬ﮐﻬﯽ ﺟﺲ ﺳﺔ ګﻪ ﺛﺎﺑﺖ ﻫﻮﺗﺎ ﻫﻮ ﮐﻪ ﺍﺱ ﺳﺔ ﻭﻩ ﺷﺨﺺ‬
‫ﻣﺮﺍﺩ ‪ Ｂ‬ﺟﻮ ﺍﻭﻻﺩ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﺣﮑﻢ ﮐﺮﺓ ﻭﻩ ﺍﻥ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ‬
‫ﮐ‪，‬ﺴﺔ ﻓ‪，‬ﺼﻠﻪ ﮐﺮﺳﮑﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪ ‬ﮐﺔ ﻣﺘﻌﻠﻖ ګﻪ ﮐ‪，‬ﺴﺔ ﮐﻬﺎ ﺟﺎﺳﮑﺘﺎ ‪ Ｂ‬ﮐﻪ‬
‫ﺍﺱ ﮐ‪＋‬ﻡ ﺳﺔ ﺍﻥ ﮐﺎ ﻣﻘﺼﺪ ﻭﻫﯽ ‪ Ｂ‬ﺟﻮ ﻋﺘ‪，‬ﺒﯽ ﺍﭘﻨﺔ ﻗﺎﻋﺪﺓ ﻣ‪ Ｓ‬ﺛﺎﺑﺖ ﮐﺮﻧﺎ ﭼﺎﻫﺘﺎ ‪Ｂ‬‬
‫ﺣﺎﻻﻧﮑﻪ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪ ‬ﮐﯽ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮ_ ﺍﻭﺭ ﺗﻮﺣ‪，‬ﺪ‬
‫ﻋﺒﺪﺩګﺖ ﺍﻭﺭ ﻋﺒﺎﺩﺕ ﮐﻮ ﺍﻃﺎﻋﺖ ﻗﺮﺍﺭ ﺩګﻨﺔ ﺍګﺴﺔ ﻫﯽ ﺩګﮕﺮ ﻣﻮﺿﻮﻋﺎﺕ ﭘﺮ ﮔﻔﺘﮕﻮ‬
‫ﻣﻌﺮﻭﻑ ‪Ｂ‬۔‬
‫ﺧﻮﺍﺭﺝ ګﻪ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺟﻮ ‪Ｌ‬ﯽ ﺩﻭﺍﻓﺮﺍﺩ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻓ‪，‬ﺼﻠﻪ ﮐﺮﺓ ﺗﻮ ﻭﻩ ﺣﺎﮐﻢ ﻫﻮﺍ‬
‫ﺑﺎﻟﮑﻞ ﺍﺱ ﺷﺨﺺ ﮐﯽ ﻃﺮﺡ ﺟﻮ ﻋﺎﻡ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﺮﺓ ﺍﻭﺭ ﻟﻮﮔﻮﺃ ﮐﻮ ﺍﺱ ﮐﺎ ﭘﺎﺑﻨﺪ‬
‫ﺑﻨﺎﺋﺔ ﺍﺳﯽ ﺑﻨﺎءﭘﺮ ﻭﻩ ﮔﻨﺎﻩ ﮔﺎﺭ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﺮﺩګﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﺱ _ ﺍﭘﻨﯽ ﺧﻮﺍﻫﺶ ﮐﺔ‬
‫ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﮐ‪，‬ﺎﺍﻭﺭ ﺍﺱ ﺁګﺖ ﮐﺎ ﻣﺼﺪﺍﻕ ﺑﻦ ﮔ‪，‬ﺎ ﮐﻪ ‪:‬‬

‫‪) ∩⊆⊆∪ tβρãÏ≈s3ø9$# ãΝèδ y7Í×‾≈s9'ρé'sù ª!$# tΑt“Ρr& !$yϑÎ/ Οä3øts† óΟ©9 tΒuρ‬ﺍﻟﻤﺎﺋﺪﻩ‪(44:‬‬

‫ګﻌﻨﯽ‪:‬ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﻧﻪ ﮐﺮګﺄ ﺗﻮګﻬﯽ ﻟﻮﮒ ﮐﺎ ﻓﺮ ﻫ‪ Ｓ‬۔‬

‫ﻟﻬٰﺬﺍ ﺟﻮ ﺑﺎﭖ ﺍﭘﻨﺔ ﺍﻭﺭ ﺍﭘﻨﺔ ﺧﺎﻧﺪﺍﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﷲ ﮐﯽ ﻧﺎﻓﺮﻣﺎ ﮐﺮﺓ ﻭﻩ ﮐﺎﻓﺮ ﻫﻮﺍ‬
‫ﺍګﺴﺔ ﻫﯽ ﺍﺳﺘﺎﺩ ﺍﻭﺭ ﻭﻩ ﺷﺨﺺ ﺟﺲ ﮐﺔ ﻣﺘﻌﻠﻖ ﺧﻮﺍﺭﺝ ګﺎ ﻋﺘ‪，‬ﺒﯽ ﺳﺔ ﺳﻮﺍﻝ ﮐ‪，‬ﺎ‬
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‫ﺟﺎﺋﺔ ﭘﺎﮎ ﻭﻩ ﺫﺍﺕ ﺟﺲ _ ﺩﻭﺍﺧﺘ‪＋‬ﻓﻮﺃ ﮐﻮ ګﮑﺠﺎ ﮐﺮﺩګﺎ۔‪ Ｃ‬ﻋﻘﻠﻤﻨﺪ ﻭﮐﻢ ﻋﻘﻠﻤﻨﺪ‬

‫ﺳﻤﺠ‪ ＃‬ﺳﮑﺘﺎ ‪ Ｂ‬ﮐﻪ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﺮ_ ﻭﺍﻟﺔ‬
‫ﮐﻮ ﺑﭽﻮﺃ ﮐﺔ ﻣﻌﻠﻢ ﮐﺔ ﺑﺮﺍﺑﺮ ﻗﺮﺍﺭ ﻧﻬ‪ Ｓ‬ﺩﺓ ﺳﮑﺘﺔ ﺑﻠﮑﻪ ﺍﻥ ﮐﺎګﻪ ﮐ‪＋‬ﻡ‬
‫)ﻓﺘﺎﻭﯼ‪(18/170:‬ﺗ‪，‬ﻦ ﻗﺎﺿ‪，‬ﻮﺃ ﻭﺍﻟﯽ ﺣﺪګﺚ ﮐﺔ ﻣﺘﻌﻠﻖ ﮔﻔﺘﮕﻮ ﮐﺮﺗﺔ ﻭﻗﺖ ﮐﺎ‬
‫‪Ｂ‬۔ﺟﺲ ﻣ‪ Ｓ‬ﺍﺻ‪ Ｃ ً＋‬ﺍګﮏ ﮐﻮ ﻋﺪﻝ ﮐﺎ ﺣﮑﻢ ‪ Ｂ‬ﺧﻮﺍﻩ ﻗﺎﺿﯽ ﻫﻮ ګﺎ ﻏ‪，‬ﺮ ﻗﺎﺿﯽ‬
‫ﺣﺎﮐﻢ ﻫﻮ ګﺎ ﻏ‪，‬ﺮ ﺣﺎﮐﻢ ﺗﻮ ﺍﺻﻞ ﮔﻔﺘﮕﻮ ﻋﺪﻝ ﮐﺔ ﻣﺘﻌﻠﻖ ‪ Ｂ‬ﺟﺲ ﮐﺎ ﺗﻘﺎﺿﺎ ‪Ｃ‬ﺍګﮏ‬
‫ﺳﺔ ﮐ‪，‬ﺎﮔ‪，‬ﺎ ‪ Ｂ‬ﺧﻮﺍﻩ ﺩﻭ ﺍﻓﺮﺍﺩ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻓ‪，‬ﺼﻠﻪ ﮐﺮ_ ﻭﺍﻻ ﻫﻮ ګﺎ ﺑﭽﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﺍﺱ‬
‫ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻧﻬ‪ Ｓ‬ﮐﻪ ﺩﻭﻧﻮﺃ ﺑﺮﺍﺑﺮ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﺛﺎﺑﺖ ﮐﺮﻧﺎﭼﺎﻫﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﺟﺲ‬
‫ﻋﺪﻝ ﮐﺎ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪ _‬ﻗﺼﺪ ﮐ‪，‬ﺎ ‪ Ｂ‬ﻭﻩ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﺔ‬
‫ﻣﻘﺎﺑﻞ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﺱ ﻇﻠﻢ ﺍﻭﺭ ﻧﺎﺍﻧﺼﺎ‪ Ｑ‬ﮐﺔ ﻣﻘﺎﺑﻞ ‪ Ｂ‬ﺟﻮ ﮐﻔﺮ ﺩﻭﻥ ﮐﻔﺮ ‪ Ｂ‬ﺗﻮګﻪ‬
‫ﮐ‪，‬ﺴﺔ ﺳﻤﺠ‪％‬ﺎ ﺟﺎﺳﮑﺘﺎ ‪ Ｂ‬ﮐﻪ ﺩﻭﺑﭽﻮﺃ ﮐﺔ ﺩﺭﻣ‪，‬ﺎﻥ ﻓ‪，‬ﺼﻠﻪ ﮐﺮﻧﺎ ﺍﺱ ﻣﻄﻠﻖ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ‬
‫ﮐﺔ ﺑﺮﺍﺑﺮ ‪ Ｂ‬ﺟﻮ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﮐﺔ ﺧ‪＋‬ﻑ ﻫﻮ ﺍﮔﺮ ﺳﭽﺔ ﻫﻮ ﺗﻮ ﺩﻟ‪，‬ﻞ ﭘ‪，‬ﺶ ﮐﺮﻭ۔‬
‫ﭼ‪＂％‬ﺎ ﻗﺎﻋﺪﻩ‪:‬ﺍﺟﻤﺎﻝ ﺑﻬﺖ ﺳﺔ ﺍﺷﮑﺎﻻﺕ ﮐﺎ ﺳﺒﺐ ﺑﻦ ﺟﺎﺗﺎ ‪:Ｂ‬‬ ‫‬
‫ګﻪ ﺑ‪＋‬ﺷﺒﻪ ﺩﺭﺳﺖ ‪ Ｂ‬ﻣﮕﺮ ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﺣﻖ ﻣ‪ Ｓ‬ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﺱ ﮐﺔ ﺧ‪＋‬ﻑ ﺟﺎﺗﺎ ‪Ｂ‬‬
‫ﺟ‪，‬ﺴﺎ ﮐﻪ ﺁﮔﺔ ﺁﺋﺔ ﮔﺎ ۔‬

‫ﺑﺤﺚ ﺛﺎ ‪:‬ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ‬

‫ﺣﮑﻤﮑﺮ_ ﮐﺔ ﻣﺴﺌﻠﺔ ﮐﯽ ﺗﻔﺼ‪，‬ﻞ‬
‫ﻋﺘ‪，‬ﺒﯽ _ ﮐﻔﺮ ﺍﮐﺒﺮ ﮐﯽ ﭼ‪ ＃‬ﺣﺎﻟﺘ‪ Ｓ‬ﺑ‪，‬ﺎﻥ ﮐﯽ ﻫ‪:Ｓ‬ﺍﺳﺘﺤ‪＋‬ﻝ‪،‬ﺟﺤﻮﺩ‬
‫‪،‬ﺗﮑﺬګﺐ‪،‬ﺗﻔﻀ‪，‬ﻞ‪،‬ﻣﺴﺎﻭﺍۃ‪،‬ﺗﺒﺪګﻞ۔ﭘ‪％‬ﺮ ﺗ‪，‬ﻦ ﺣﺎﻟﺘﻮﺃ ﭘﺮ ﮐﻔﺮ ﺍﺻﻐﺮ ﮐﺎ ﺍﻋﺘﺒﺎﺭ ﮐ‪，‬ﺎ‪Ｂ‬‬
‫۔ﺍﺳﺘﺒﺪﺍﻝ ﺗﻘﻨ‪，‬ﻦ ‪،‬ﻋﺎﻡ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ۔ﺍﻥ ﺣﺎﻟﺘﻮﺃ ﻣ‪ Ｓ‬ﺍﻭﺭﺍﻥ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ﻣﺴﺎﺋﻞ ﭘﺮ ﺭﺩّ‬
‫ﮐﺮ_ ﺳﺔ ﭘﻬﻠﺔ ‪ Ａ‬ﻣﺠﻤ‪ ً＋‬ګﻪ ﮐﻬﻨﺎ ﭼﺎﻫﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻋﺘ‪，‬ﺒﯽ _ ﺩﻻﺋﻞ ﺫﮐﺮ ﮐﺮ_ ﺳﺔ‬
‫ﭘﻬﻠﺔ ګﻪ ﻓﺮﺽ ﮐﺮﻟ‪，‬ﺎ ‪ Ｂ‬ﮐﻪ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮﻧﺎ ﺩګﮕﺮ ﮔﻨﺎﻫﻮﺃ ﮐﯽ‬
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‫ﻃﺮﺡ ﺍګﮏ ﮔﻨﺎﻩ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ ﺳﻮﺩ ﺍﻭﺭ ﭘ‪％‬ﺮ ﺍﺑﻦ ﻋﺜ‪，‬ﻤ‪，‬ﻦ ﮐﺔ ﺍګﮏ ﻗﻮﻝ )ﺹ‪(18:‬ﺳﺔ ګﻪ‬
‫ﻣﻐﺎﻟﻄﻪ ﺩګﻨﺔ ﮐﯽ ﮐﻮﺷﺶ ﮐﯽ ‪ Ｂ‬ﺍﻭﺭ ‪Ｌ Ａ‬ﯽ ‪ Ｃ‬ﺍګﮏ ﮐﯽ ﻃﺮﺡ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﻫﯽ ﮐﯽ‬
‫ﻃﺮﻑ ﻣﻨﺴﻮﺏ ﻫﻮﺗﺔ ﻫ‪ Ａ Ｓ‬ﺍﺱ ﮐﯽ ﺫﮐﺮ ﮐﺮﺩﻩ ﮐﻔﺮ ﺍﮐﺒﺮ ﮐﯽ ﺻﻮﺭﺗﻮﺃ ﺳﺔ ﺍﺧﺘ‪＋‬ﻑ‬
‫ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺍﻟﺒﺘﻪ ﺟﻮ ﺗﻔﺎﺻ‪，‬ﻞ ﺍﺱ _ ﺫﮐﺮ ﮐﯽ ﻫ‪ Ｓ‬ﺍﻥ ﺳﺔ ﺍﺧﺘ‪＋‬ﻑ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﺱ‬
‫_ ﻋﺎﻡ ﮔﻨﺎﻩ ﺟﺲ ﮐﺔ ﻣﺮﺗﮑﺐ ﮐﻮ ﺍﺳﯽ ﻭﻗﺖ ﮐﺎﻓﺮ ﻗﺮﺍﺭ ﺩګﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﺟﺐ ﻭﻩ ﺍﺳﺔ‬
‫ﺣ‪＋‬ﻝ ﻭﺟﺎﺋﺰ ﺳﻤﺠ‪％‬ﺔ ﺍﻭﺭ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮ_ ﻭﺍﻟﯽ ﺑﻨ‪，‬ﺎﺩ ﺟﻮﮐﻪ ﮐﻔﺮ‬
‫ﻣ‪ Ｓ‬ﺩﺍﺧﻞ ﮐﺮﺩګﺘﯽ ‪ Ｂ‬ﺍﻥ ﺩﻭﻧﻮﺃ ﮐﻮ ﺁﭘﺲ ﻣ‪ Ｓ‬ﺧﻠﻂ ﻣﻠﻂ ﮐﺮﺩګﺎ ‪Ｂ‬۔‬

‫ﭘﻬﻠﯽ ﺻﻮﺭﺕ ”ﺍﺳﺘﺤ‪＋‬ﻝ“‬

‫ﺍﺱ ﮐﺔ ﺩﻻﺋﻞ ﺳﺔ ګﻬﯽ ﻭﺍﺿﺢ ﻫﻮﺗﺎ ‪ Ｂ‬ﺟﻮ ‪ _ Ａ‬ﺍ‪Ｌ‬ﯽ ﺫﮐﺮﮐ‪，‬ﺎ ﮐﻪ ﻭﻩ ﺩﻻﺋﻞ ﺍﺱ‬
‫ﺷﺨﺺ ﮐﺔ ﻣﺘﻌﻠﻖ ﻫ‪ Ｓ‬ﺟﻮ ﮔﻨﺎﻩ ﮐﻮ ﺣ‪＋‬ﻝ ﻭﺟﺎﺋﺰ ﺳﻤﺠ‪％‬ﺔ ﺍﻭﺭ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪ _‬ﺍﭘﻨﺔ‬
‫ﺍﺳﺘﺸﻬﺎﺩﺍﺕ ﻣ‪ Ｓ‬ﺍﺳﯽ ﻋﻠﺖ ﮐﺎ ﺫﮐﺮ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ‪ Ａ‬ﮐﻬﻪ ﭼﮑﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ‬
‫ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮﻧﺎ ﻗﺎﻧﻮﻥ ﺑﻨﺎ_ ګﺎ ﻣﻄﻠﻖ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﯽ ﺻﻮﺭﺕ ﻣ‪ Ａ Ｓ‬ﺍﺱ‬
‫ﮐﻮ ﮔﻨﺎﻩ ﻣ‪ Ｓ‬ﺗﺴﻠ‪，‬ﻢ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ )ﺑﻠﮑﻪ ګﻪ ﮐﻔﺮ ﺍﮐﺒﺮ ‪( Ｂ‬ﻟﻬٰﺬﺍ ﺍﻥ ﺩﻻﺋﻞ ﺳﺔ ﺍﺧﺘ‪＋‬ﻑ‬
‫ﻣ‪ Ｓ‬ﺩﻟ‪，‬ﻞ ﻟ‪，‬ﻨﺎ ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﺩګﮕﺮ ﺻﻮﺭﺗﻮﺃ ﻣ‪ Ｓ‬ﻫﻤ‪ Ｓ‬ﺍﺧﺘ‪＋‬ﻑ ﻧﻬ‪Ｂ Ｓ‬۔ﻧ‪，‬ﺰ‬
‫ﺍﺳﺘﺤ‪＋‬ﻝ ﮐﻔﺮﺍﮐﺒﺮ‪ Ｂ‬ﺧﻮﺍﻩ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮ_ ﮐﻮ ﺣ‪＋‬ﻝ ﻭﺟﺎﺋﺰ‬
‫ﺳﻤﺠ‪％‬ﺎ ﺟﺎﺋﺔ ګﺎ ﮐﺴﯽ ﺍﺟﻨﺒﯽ ﻋﻮﺭﺕ ﮐﺎ ﭼﻬﺮﻩ ﺩګﮑ‪％‬ﻨﺔ ﮐﻮ ﺣ‪＋‬ﻝ ﻭﺟﺎﺋﺰ ﺳﻤﺠ‪％‬ﺎ ﺟﺎﺋﺔ‬
‫۔ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮ_ ﮐﺔ ﮐﻔﺮ ﻫﻮ_ ﮐﺔ ﻟﺌﺔ ﺍﺳﺔ ﺍﺳﺘﺤ‪＋‬ﻝ ﮐﺔ‬
‫ﺳﺎﺗ‪ ＃‬ﺧﺎﺹ ﮐﺮ_ ﮐﯽ ﺿﺮﻭﺭﺕ ﻧﻬ‪ Ｂ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﺩﻻﺋﻞ ﮐﻮ ﺯﺑﺮﺩﺳﺘﯽ ﺍﺱ ﺭﺥ‬
‫ﭘﺮ ﻻﻧﺎ ﭼﺎﻫﺘﺎ ‪ Ｂ‬ﮐﻪ ﺍﺱ ﮐﯽ ﺗﻤﺎﻡ ﺻﻮﺭﺗ‪ Ｓ‬ﮐﻔﺮ ﺍﮐﺒﺮ ﻧﻬ‪ Ｓ‬ﻫ‪ Ｓ‬ﺍګﺴﺔ ﺍﺑﻦ‬
‫ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﮐﺔ ﻗﻮﻝ ﺳﺔ ﺩﻟ‪，‬ﻞ ﻟ‪，‬ﻨﺎ ‪Ｌ‬ﯽ ﺩﺭﺳﺖ ﻧﻬ‪ Ｂ Ｓ‬ﺟﺴﺔ ﻋﺘ‪，‬ﺒﯽ _ ﺻﻔﺤﻪ‬
‫‪18‬ﭘﺮﻧﻘﻞ ﮐ‪，‬ﺎ ‪ Ｂ‬ﮐﻪ ‪”:‬ﺟﺐ ﺍﻧﺴﺎﻥ ﻣﺘﻔﻖ ﻋﻠ‪，‬ﻪ ﺣ‪ ＋‬ﻝ ﮐﻮ ﺣﺮﺍﻡ ﺳﻤﺠ‪％‬ﺔ ګﺎ ﻣﺘﻔﻖ ﻋﻠ‪，‬ﻪ‬
‫ﺣﺮﺍﻡ ﮐﻮ ﺣ‪＋‬ﻝ ﺳﻤﺠ‪％‬ﺔ ګﺎ ﻣﺘﻔﻖ ﻋﻠ‪，‬ﻪ ﻗﺎﻧﻮﻥ ﮐﻮ ﺑﺪﻝ ﺇﺍﻟﺔ ﻭﻩ ﺗﻤﺎﻡ ﻓﻘﻬﺎءﮐﺔ ﺍﺗﻔﺎﻕ ﺳﺔ‬
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‫ﮐﺎﻓﺮ ﺍﻭﺭ ﻣﺮﺗﺪ ﻫﻮﮔ‪，‬ﺎ ﺍﻭﺭ ﺩﻭﻗﻮﻟﻮﺃ ﻣ‪ Ｓ‬ﺳﺔ ﺍګﮏ ﻗﻮﻝ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺍګﺴﺔ ﻫﯽ ﺷﺨﺺ‬
‫ﮐﺔ ﻣﺘﻌﻠﻖ ګﻪ ﺁګﺖ ﻧﺎﺯﻝ ﻫﻮﺋﯽ ﮐﻪ ‪:‬‬

‫‪) ∩⊆⊆∪ tβρãÏ≈s3ø9$# ãΝèδ y7Í×‾≈s9'ρé'sù ª!$# tΑt“Ρr& !$yϑÎ/ Οä3øts† óΟ©9 tΒuρ‬ﺍﻟﻤﺎﺋﺪﻩ‪(44:‬‬

‫ګﻌﻨﯽ ‪:‬ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﻧﻪ ﮐﺮګﺄ ﺗﻮګﻬﯽ ﻟﻮﮒ ﮐﺎﻓﺮ ﻫ‪Ｓ‬۔‬
‫”ګﻌﻨﯽ ﻭﻩ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﻮ ﺣ‪＋‬ﻝ ﺳﻤﺠ‪％‬ﺘﺎ ﻫﻮ“ ‪ Ａ‬ﺍﺱ ﺑﺎﺕ‬
‫ﮐﺎﺍﻧﮑﺎﺭﻧﻬ‪ Ｓ‬ﮐﺮﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﮐﻪ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪ _‬ګﻬﺎﺃ ﺑﻄﻮﺭ ﺍﺳﺘﺸﻬﺎﺩ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ‬
‫ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﮐﺮ_ ﮐﯽ ﺟﻦ ﺻﻮﺭﺗﻮﺃ ﮐﺔ ﻣﺘﻌﻠﻖ ﮔﻔﺘﮕﻮ ﮐﯽ ‪ Ｂ‬ﺍﻥ ﻣ‪ Ｓ‬ﺍګﮏ ګﻪ‬
‫‪Ｌ‬ﯽ ‪ Ｂ‬ﺟﻮ ﺍ‪Ｌ‬ﯽ ﺫﮐﺮ ﻫﻮﺋﯽ ګﻌﻨﯽ ﮐﻮﺋﯽ ﺣﺎﮐﻢ ﻗﺎﺿﯽ ﮐﺔ ﮐﺴﯽ ﻓ‪，‬ﺼﻠﺔ ﮐﻮ ﺍﭘﻨﺔ ﮐﺴﯽ‬
‫ﻣﻔﺎﺩ ﮐﺔ ﭘ‪，‬ﺶ ﻧﻈﺮ ﺭﺩّ ﮐﺮﺩﺓ ﺗﻮ ﺍﺱ ﮐﺎﺣﮑﻢ ﻧﺎﻓﺬ ﻧﻪ ﻫﻮﮔﺎ)ﻣﺠﻤﻮﻉ‬
‫ﺍﻟﻔﺘﺎﻭﯼ‪3/267:‬ﻭﻣﺎﺑﻌﺪ(۔ﺍﺱ ﻃﺮﺡ ګﻪ ﺍګﮏ ﺍﻟﮓ ﻣﻮﺿﻮﻉ ﻫﻮﺍ ﺍﺱ ﮐﺎ ﻫﻤﺎﺭﺓ‬
‫ﻣﻮﺿﻮﻉ ﺳﺔ ﮐﻮﺋﯽ ﺗﻌﻠﻖ ﻧﻬ‪ Ｓ‬ﺟﻮ ﮐﻪ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮ_ ﮐﯽ‬
‫ﺳﺐ ﺳﺔ ﺑﺆﯼ ﺻﻮﺭﺕ ‪ Ｂ‬ګﻌﻨﯽ ﻣﻄﻠﻖ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﺍﻭﺭ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﺔ ﻣﻘﺎﺑﻞ‬
‫ﻗﺎﻧﻮﻥ ﮐﻮ ﺣ‪＋‬ﻝ ﺟﺎﻥ ﮐﺮ ﺍﺱ ﮐﺔ ﺫﺭګﻌﺔ ﻟﻮﮔﻮﺃ ﮐﺔ ﺍﻣﻮﺍﻝ ‪،‬ﺟﺎﻧﻮﺃ ‪،‬ﻋﺰﺗﻮﺃ ﻣ‪ Ｓ‬ﻓ‪，‬ﺼﻠﺔ‬
‫ﮐﺮﻧﺎ۔ﻋﺘ‪，‬ﺒﯽ ﮐﻮ ﭼﺎﻫ‪，‬ﺌﺔ ﮐﻪ ﺍﺋﻤﻪ ﮐﺔ ﺍﻗﻮﺍﻝ ﮐﻮ ﻏﻮﺭ ﻭﺧﻮﺹ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺣﻘ‪，‬ﻘﯽ ﻣﺮﺍﺩ‬
‫ﺟﺎﻥ ﻟ‪，‬ﻨﺔ ﮐﺔ ﺑﻌﺪ ﻻګﺎ ﮐﺮﺓ۔ﺍﺱ ﺻﻮﺭﺕ ﮐﺎﺩﻭﺳﺮﺍ ﻣﺴﺌﻠﻪ ﮐﻪ ﺑﻘﻮﻝ ﻋﺘ‪，‬ﺒﯽ ”ﺍﺳﺘﺤ‪＋‬ﻝ‬
‫ﺩﻝ ﮐﺎ ﻓﻌﻞ ‪“Ｂ‬ګﻪ ﺻﺤ‪，‬ﺢ ﺑﺎﺕ ‪ Ｂ‬ﺍﺱ ﭘﺮ ﮐﻮﺋﯽ ﺍﺷﮑﺎﻝ ﻧﻬ‪ Ｓ‬ﺍﺱ ﮐﺎ ﺍﻧﮑﺎﺭ ﮐﻮﺋﯽ‬
‫ﺧﺎﺭﺟﯽ ﻫﯽ ﮐﺮﺳﮑﺘﺎ‪ Ｂ‬ﺟﻮﺷﺮګﻌﺖ ﻣﺨﺎﻟﻒ ﻣﻄﻠﻖ ﻓﻌﻞ ﮐﯽ ﺑﻨﺎءﭘﺮ ﻫﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﺮﺩګﺘﺎ‬
‫ﻫﻮﻣﮕﺮ ﺍﺱ ﺑﺎﺕ ﮐﯽ ‪ Ａ‬ﭘ‪％‬ﺮ ﺗﺎﮐ‪，‬ﺪ ﮐﺮﻧﺎ ﺿﺮﻭﺭﯼ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﺗﻤﺎﻡ ﺍﻣﻮﺭ‬
‫ﮐﻮ ﮔﻨﺎﻫﻮﺃ ﮐﺔ ﺿﻤﻦ ﻣ‪ Ｓ‬ﺑ‪，‬ﺎﻥ ﮐﺮﺗﺎ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ ﮐﻮﺋﯽ ﺷﺨﺺ ﺍﭘﻨﺔ ﺑﺎﭖ ﮐﯽ ﺑ‪，‬ﻮﯼ‬
‫)ﺍﭘﻨﯽ ﺳﻮﺗ‪，‬ﻠﯽ ﻣﺎﺃ(ﺳﺔ ﻧﮑﺎﺡ ﮐﺮﻟﺔ ګﻪ ﮔﻨﺎﻩ ﻫ‪ Ｓ‬ﻫﻤﺎﺭﺍ ﺍﺱ ﻣ‪ Ｓ‬ﺍﺧﺘ‪＋‬ﻑ ﻧﻬ‪ Ｓ‬ﻟ‪，‬ﮑﻦ‬
‫ﻣﻄﻠﻖ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﺍﻭﺭ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﺔ ﻣﻘﺎﺑﻞ ﻗﺎﻧﻮﻥ ﮐﻮ ﺣ‪＋‬ﻝ ﺳﻤﺠ‪ ＃‬ﮐﺮ ﺍﺱ ﮐﺔ‬
‫ﺫﺭګﻌﺔ ﻟﻮﮔﻮﺃ ﮐﯽ ﺟﺎﻧﻮﺃ ‪،‬ﻣﺎﻟﻮﺃ‪،‬ﻋﺰﺗﻮﺃ ﮐﺎ ﻓ‪，‬ﺼﻠﻪ ﮐﺮﻧﺎ ﺍﻟﮓ ﻣﺴﺌﻠﻪ ‪ Ｂ‬ﺍﺱ ﻣﺴﺌﻠﺔ‬
‫ﻣ‪ Ｓ‬ﻫﻤﺎﺭﺍ ﺍﺱ ﮔﺮﻭﻩ ﺳﺔ ﺷﺪګﺪ ﺍﺧﺘ‪＋‬ﻑ ‪ Ｂ‬ﺍﻭﺭ ﻋﺘ‪，‬ﺒﯽ _ ﺷ‪，‬ﺦ ﺑﻦ ﺑﺎﺯ ﮐﺔ ﻗﻮﻝ ﮐﻮ‬
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‫ﺑﻄﻮﺭ ﺷﺎ‪ Ｆ‬ﭘ‪，‬ﺶ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺟﺒﮑﻪ ﺍﻥ ﮐﺔ ﻗﻮﻝ ﮐﻮ ﻣﻄﻠﻖ ﻗﺎﻧﻮﻥ ﺳﺎﺯ ﮐﺔ ﻣﺘﻌﻠﻖ ﭘ‪，‬ﺶ‬
‫ﮐﺮﻧﺎﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ګﻪ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮ_ ﮐﯽ ﮐﻔﺮ ﺍﺻﻐﺮ‬
‫ﻭﺍﻟﯽ ﺩګﮕﺮ ﺻﻮﺭﺗﻮﺃ ﮐﺔ ﻣﺘﻌﻠﻖ ‪ Ｂ‬ګﻪ ﺑﺎﺕ ‪ Ａ‬ﺍﺱ ﻟﺌﺔ ﮐﻬﻪ ﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﮐﻪ ﺷ‪，‬ﺦ ﺑﻦ ﺑﺎﺯ‬
‫ﮐﺎ ګﻪ ﻗﻮﻝ ﺍﻥ ﮐﺔ ﺩګﮕﺮ ﺍﻗﻮﺍﻝ ﺳﺔ ﻣﻌﺎﺭﺽ ﻧﻪ ﻫﻮﺟﺎﺋﺔ ﻓﺮﻣﺎﺗﺔ ﻫ‪”: Ｓ‬ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ‬
‫ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮ_ ﻭﺍﻟﺔ ﺣﮑﺎﻡ ﻣﺨﺘﻠﻒ ﻗﺴﻢ ﮐﺔ ﻫ‪ Ｓ‬ﺟﻦ ﮐﺔ ﺍﺣﮑﺎﻡ ﺍﻥ ﮐﺔ‬
‫ﺍﻋﺘﻘﺎﺩﺍﺕ ﺍﻭﺭ ﺍﻋﻤﺎﻝ ﮐﺔ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﻣﺨﺘﻠﻒ ﻫ‪ Ｓ‬ﺗﻮ ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ‬
‫ﺣﮑﻢ ﮐﺮﺓ ﺍﺳﺔ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﺳﺔ ﺑﻬﺘﺮ ﺳﻤﺠ‪ ＃‬ﮐﺮ ﺗﻮګﻪ ﺗﻤﺎﻡ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﻧﺰﺩګﮏ‬
‫ﮐﺎﻓﺮ ‪ Ｂ‬ﺍﻭﺭ ﺍګﺴﺔ ﻫﯽ ﻭﻩ ﺷﺨﺺ ‪ Ｂ‬ﺟﻮ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﻮ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﺎ ﻣﺘﺒﺎﺩﻝ‬
‫ﻗﺮﺍﺭﺩﺓ ﺍﻭﺭ ﺍﺳﺔ ﺟﺎﺋﺰ ﺳﻤﺠ‪％‬ﺔ ﺧﻮﺍﻩ ﺍﺱ ﻃﺮﺡ ﮐﻬﺔ ﮐﻪ ﺷﺮګﻌﺖ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎﻧﺎ ﻫﯽ‬
‫ﺍﻓﻀﻞ ‪ Ｂ‬ګﻪ ‪Ｌ‬ﯽ ﮐﺎﻓﺮ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺟﺴﺔ ﺍﷲ _ ﺣﺮﺍﻡ ﮐ‪，‬ﺎ ﺍﺳﺔ ﺣ‪＋‬ﻝ ﺳﻤﺠ‪ ＃‬ﺭ＠‪Ｂ‬‬
‫ګﻌﻨﯽ ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﺳﺔ ﺣﮑﻮﻣﺖ ﮐﺮ_ ﮐﻮ ﺟﺎﺋﺰ‬
‫ﻗﺮﺍﺭ ﺩﺓ ﺍﮔﺮﭼﻪ ګﻮﺃ ﮐﻬﺔ ﮐﻪ ﺷﺮګﻌﺖ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎﻧﺎ ﻫﯽ ﺍﻓﻀﻞ ‪) Ｂ‬ﺍﺱ ﮐﯽ ﻫﯽ‬
‫ﻃﺮﺡ ‪ Ｂ‬ﺟﺲ ﮐﺎ ‪ _ Ａ‬ﺍ‪Ｌ‬ﯽ ﺗﺬﮐﺮﻩ ﮐ‪，‬ﺎ(ﺑﺎﻟﮑﻞ ﺍﺱ ﻃﺮﺡ ﺟ‪，‬ﺴﺔ ﮐﻮﺋﯽ ﮐﻬﺔ ﮐﻪ ﻣ‪Ｓ‬‬
‫ﺟﺎﻧﺘﺎﻫﻮﺃ ﮐﻪ ﺩګﻦ ﻣﺤﻤﺪ‪‬ﻣﺨﻠﻮﻕ ﮐﺔ ﺗﻤﺎﻡ ﺍﺩګﺎﻥ ﺳﺔ ﺑﻬﺘﺮ ﺩګﻦ ‪“ Ｂ‬ﻧ‪，‬ﺰ ﻓﺮﻣﺎﺗﺔ‬
‫ﻫ‪: Ｓ‬ﺍﮔﺮ ﮐﻮﺋﯽ ﮐﻬﺔ ﮐﻪ ﺷﺮګﻌﺖ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎﻧﺎ ﻫﯽ ﺍﻓﻀﻞ ‪ Ｂ‬ګﻪ ﮐﺎﻓﺮ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ‬
‫ﺟﺴﺔ ﺍﷲ _ ﺣﺮﺍﻡ ﮐ‪，‬ﺎ ﺍﺳﺔ ﺣ‪＋‬ﻝ ﺳﻤﺠ‪ ＃‬ﺭ＠ ‪ Ｂ‬ﺍﻟﺒﺘﻪ ﺟﻮ ﻧﻔﺲ ﭘﺮﺳﺘﯽ ‪،‬ﺭﺷﻮﺕ ګﺎ‬
‫ﺭﻋﺎګﺎ ﺳﺔ ﻋﺪﺍﻭﺕ ﮐﯽ ﺑﻨﺎﭘﺮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮﺓ ګﺎﮐﭽ‪ ＃‬ﺍﻭﺭ ﺍﺳﺒﺎﺏ‬
‫ﮐﯽ ﺑﻨﺎءﭘﺮﺍﻭﺭ ګﻪ ﺟﺎﻧﺘﺎﻫﻮ ﮐﻪ ﻭﻩ ﺍﺱ ﻃﺮﺡ ﺍﷲ ﮐﯽ ﻧﺎﻓﺮﻣﺎ ﮐﺮﺭ＠ ‪ Ｂ‬ﺍﻭﺭ ﺍﺱ ﭘﺮ ﻭﺍﺟﺐ‬
‫ګﻪ ‪ Ｂ‬ﮐﻪ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﮐﺮﺓ ﺗﻮ ګﻪ ﻣﻌﺼ‪，‬ﺖ ﺍﻭﺭﮐﺒ‪，‬ﺮﻩ ﮐﺎ ﻣﺮﺗﮑﺐ‬
‫ﻫﻮﮔﺎ)ﻣﺠﻠ＆ ﺍﻟﺪﻋﻮۃ ﻧﻤﺒﺮ‪5/2/963،1405:‬ﻫﺠﺮﯼ(۔ﺗﻮ‪ Ａ‬ﺷ‪，‬ﺦ ﺑﻦ ﺑﺎﺯ ﮐﺔ ﺩﻭﻧﻮﺃ ﺍﻗﻮﺍﻝ‬
‫ﮐﻮ ﺍګﮏ ﻫﯽ ﮐﺲ ﻃﺮﺡ ﻣﺎﻥ ﻟ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻫﻤﻨﻮﺍ ﺷ‪，‬ﺦ ﺑﻦ ﺑﺎﺯ‬
‫ﻭﺩګﮕﺮ ﺍﺋﻤﻪ ﺍﻣﺖ ﮐﺔ ﺍﻗﻮﺍﻝ ﮐﻮ ﺍﭘﻨﺔ ﻣﻔﺎﺩ ﻣ‪ Ｓ‬ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮﻧﺎ ﭼﺎﻫﺘﺔ ﻫ‪ Ｓ‬۔ﺍﻭﺭ ﻫﻤﺎﺭﺓ‬
‫ﻟﺌﺔ ګﻬﯽ ﮐﺎ‪ Ｑ‬ﻧﻬ‪ Ｓ‬ﮐﻪ ﺻﺮﻑ ﻓﻀ‪，‬ﻠ＆ ﺍﻟﺸ‪，‬ﺦ ﺑﻦ ﺑﺎﺯ ‪،‬ﻣﺤﺪﺙ ﺍﻟﺒﺎ ﺍﻭﺭ ﻋ‪＋‬ﻣﻪ ﺍﺑﻦ‬
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‫ﻋﺜ‪，‬ﻤ‪，‬ﻦ‪ ‬ﭘﺮ ﺍﮐﺘﻔﺎءﮐﺮﻟ‪ Ｓ‬ﻋﺘ‪，‬ﺒﯽ ﻣﺤﺾ ﺍﻧﻬﯽ ﭘﺮ ﺍﮐﺘﻔﺎءﮐ‪，‬ﻮﺃ ﮐﺮﺗﺎ ‪ Ｂ‬ﮐ‪，‬ﺎ ﺗﻤﺎﻡ‬
‫ﻋﻠﻤﺎءﺍﻣﺖ ﻣﺤﺾ ﺍﻧﻬﯽ ﭘﺮ ﺍﮐﺘﻔﺎءﮐﺮﺗﺔ ﻫ‪ Ｓ‬؟ﮐ‪，‬ﺎ ﺍﺱ ﺩﻭﺭ ﻣ‪ Ｓ‬ﺍﻭﺭﮐﻮﺋﯽ ‪Ｌ‬ﯽ ﻋﺎ‪ Ｐ‬ﺍﺱ‬
‫ﻗﺎﺑﻞ ﻧﻬ‪ Ｓ‬ﮐﻪ ﺍﻥ ﮐﺔ ﺍﻗﻮﺍﻝ‪،‬ﻓﺘﺎﻭﯼ ﻧﻘﻞ ﮐﺌﺔ ﺟﺎﺋ‪ Ｓ‬ﮐ‪，‬ﺎ ګﻪ ﺍﻣﺖ ﺑﺎﻟﮑﻞ ﺑﺎﻧﺠ‪ ＃‬ﻫﻮﮔﺌﯽ‬
‫‪ Ｂ‬؟ﻋ‪＋‬ﻣﻪ ﺷ‪，‬ﺦ ﻣﺤﻤﺪ ﺑﻦ ﺍﺑﺮﺍﻫ‪，‬ﻢ ‪،‬ﺷ‪，‬ﺦ ﺩﻭﺳﺮﯼ ‪،‬ﻣﺤﺪﺙ ﺍﺣﻤﺪ ﺷﺎﮐﺮ ‪،‬ﻋ‪＋‬ﻣﻪ‬
‫ﻣﺤﻤﻮﺩ ﺷﺎﮐﺮ ‪،‬ﺍﻭﺭ ﭘﺎﮐﺴﺘﺎ ﻋ‪＋‬ﻣﻪ ﺍﺑﻮﺍﻻﻋﻠﯽٰ ﻣﻮﺩﻭﺩﯼ‪ ‬ګﻪ ﺳﺐ ﮐﻬﺎﺃ ﺟﺎﺋ‪ Ｓ‬ﮔﺔ‬
‫ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﻥ ﮐﺔ ﺍﻗﻮﺍﻝ ‪ Ａ‬ﺛﺎﺑﺖ ﮐﺮﭼﮑﺔ ﻫ‪) Ｓ‬ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ”ﺍﺩﻋ‪，‬ﺎءﺍﻟﺴﻠﻔ‪，‬ﻪ“ (ﺟﺲ ﺳﺔ‬
‫ﺍﻥ ﮐﺎ ﻣﻘﺼﻮﺩ ﺑ‪＋‬ﺷﺒﻪ ﻭﺍﺿﺢ ‪ Ｂ‬ﺍﷲ ﮐﯽ ﻗﺴﻢ ﺟﻮ ﺍﻣﺖ ﺍﭘﻨﺔ ﻋﻠﻤﺎءﮐﻮ ﭼ‪％‬ﻮﺅ ﺩﺓ ﺍﻥ‬
‫ﮐﺔ ﺍﻗﻮﺍﻝ ﺭﺩّ ﮐﺮﺩﺓ ﺍﻭﺭﻣﺤﺾ ﺍﻥ ﺗ‪，‬ﻦ ﭘﺮ ﻫﯽ ﺍﻧﺤﺼﺎﺭ ﮐﺮﺓ ﻭﻩ ﻧﻘﺼﺎﻥ ﻣ‪ Ｓ‬ﺭ‪ Ｂ‬ﮔﯽ‬
‫ﺧﻮﺍﻩ ﻭﻩ ﻋﻠﻢ ﮐﺔ ﮐﺴﯽ ﻣﻘﺎﻡ ﭘﺮﭘﻬﻨﭻ ﺟﺎﺋ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻟﻐﺰﺵ ﻭﺧﻄﺎءﺳﺔ ﮐﻮﺋﯽ ﻣﺒﺮﺍ‬
‫ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ‪ Ａ‬ﺟﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻋﺘ‪，‬ﺒﯽ _ ګﻬﯽ ﺭﺍﻩ ﮐ‪，‬ﻮﺃ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﯽ ‪ Ｂ‬ﺍﻭﺭ ﺷ‪，‬ﺦ ﺑﻦ ﺑﺎﺯ‬
‫‪،‬ﻋﺜ‪，‬ﻤ‪，‬ﻦ ﮐﺔ ﺍګﺴﺔ ﺍﻗﻮﺍﻝ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺌﺔ ﻫ‪ Ｓ‬ﺟﻮ ﻣﺠﻤﻞ ‪،‬ﻣﻄﻠﻖ ‪،‬ﻋﺎﻡ ﺍﻭﺭ ﻣﺸﺎﺑﻪ ﮐﺔ‬
‫ﻗﺒ‪，‬ﻞ ﺳﺔ ﻫ‪ Ｓ‬ﺟﻨﻬ‪ Ｓ‬ﺍﻥ ﮐﺔ ﺍګﺴﺔ ﺍﻗﻮﺍﻝ ﺳﺔ ﻣ‪＋‬ﺋﺔ ﺑﻐ‪，‬ﺮ ﭘﻮﺭﯼ ﻭﺿﺎﺣﺖ ﺣﺎﺻﻞ‬
‫ﻧﻬ‪ Ｓ‬ﻫﻮﺳﮑﺘﯽ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﺍګﺴﺔ ﺍﻗﻮﺍﻝ ﮐﻮ ﭼ‪％‬ﻮﺅﺩګﺎ ﺟﻮ ﻭﺍﺿﺢ ﺍﻭﺭ ﻣﻔﺴﺮ ﻫ‪ Ｓ‬ﺍﻭﺭ‬
‫ﺍګﮏ ﺳﺔ ﺯګﺎﺩﻩ ﻣﻌﺎ ﮐﺎ ﺍﺣﺘﻤﺎﻝ ﻧﻬ‪ Ｓ‬ﺭﮐ‪％‬ﺘﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﺍﮔﺮ ﺍګﺴﺎ ﮐﺮګﺄ ﺗﻮ ﭘ‪％‬ﺮ ﻏﻠﻄﯽ‬
‫ﮐﺔ ﺍﻋﺘﺮﺍﻑ ﺳﺔ ﻓﺮﺍﺭ ﮐﺎ ﮐﻮﺋﯽ ﺭﺍﺳﺘﻪ ﻧﻬ‪ Ｓ‬ﺑﭽﺘﺎ ﺍﻟﺒﺘﻪ ﺍﻟﺒﺎ ‪‬ﮐﺔ ﺍﻗﻮﺍﻝ ﺳﺔ ﺍﺱ‬
‫ﮐﺎ ﻣﻘﺼﺪ ﺣﺎﺻﻞ ﻫﻮﺟﺎﺗﺎ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍګﻤﺎﻥ ﺍﻭﺭ ﻋﻤﻞ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﻥ ﮐﺔ ﺍﻗﻮﺍﻝ ﺍﺳﯽ‬
‫ﻃﺮﺯ ﮐﺔ ﻫ‪ Ｓ‬۔ﭘﺎﮎ ‪ Ｂ‬ﻭﻩ ﺟﻮ ﻧﻪ ﺧﻄﺎءﮐﺮﺗﺎ ‪ Ｂ‬ﻧﻪ ﻟﻐﺰﺵ ۔‬
‫ﻋﺘ‪，‬ﺒﯽ _ ﻣﺴﺌﻠﻪ ﺟﺤﻮﺩ ﻣ‪ Ｓ‬ﺷ‪，‬ﺦ ﻣﺤﻤﺪ ﺑﻦ ﺍﺑﺮﺍﻫ‪，‬ﻢ‪‬ﮐﺔ ﺍګﮏ ﻗﻮﻝ ﮐﻮ ﺟ‪％‬ﻮټ‬
‫ﮐﺔ ﺭﻧﮓ ﻣ‪ Ｓ‬ﭘ‪，‬ﺶ ﮐ‪，‬ﺎ ‪ Ｂ‬۔ﻓﺮﻣﺎﺗﺔ ﻫ‪”:Ｓ‬ﺍ‪ Ｈ‬ﻋﻠﻢ ﮐﺎ ﺍﺱ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ﺍﺧﺘ‪＋‬ﻑ ﻧﻬ‪Ｓ‬‬
‫ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ګﻪ ﺍﺻﻮﻝ ﻣﻘﺮﺭ ﻭﻣﺘﻔﻖ ﻋﻠ‪，‬ﻪ ‪ Ｂ‬ﮐﻪ ﺟﻮ ﺩګﻦ ﮐﯽ ﮐﺴﯽ ﻣﺘﻔﻖ ﻋﻠ‪，‬ﻪ‬
‫ﺍﺻﻞ ګﺎ ﻓﺮﻉ ﮐﺎ ﺍﺻ‪ ً＋‬ﺟﺤﺪ )ګﻌﻨﯽ ﺍﻧﮑﺎﺭ(ﮐﺮﺩﺓ ګﺎ ﺭﺳﻮﻝ ﺍﷲ‪‬ﺳﺔ ﻗﻄﻌﯽ ﻃﻮﺭ ﭘﺮ‬
‫ﺛﺎﺑﺖ ﺷﺪﻩ ﮐﺴﯽ ﺍګﮏ ﺣﺮﻑ ﮐﺎ ‪Ｌ‬ﯽ ﺍﻧﮑﺎﺭ ﮐﺮﺩﺓ ﺗﻮﻭﻩ ﮐﺎﻓﺮ ‪ Ｂ‬ﺍﺱ ﮐﺎ ﮐﻔﺮ ﻣﻠﺖ ﺳﺔ‬
‫ﺧﺎﺭﺝ ﮐﺮﺩګﻨﺔ ﻭﺍﻻ ‪“ Ｂ‬ﺗﻌﺠﺐ ﮐﯽ ﺑﺎﺕ ګﻪ ‪ Ｂ‬ﮐﻪ ﻋﺘ‪，‬ﺒﯽ _ ﺷﺮګﻌﺖ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ‬
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‫ﮐﺮ_ ﻭﺍﻟﺔ ﮐﺔ ﻣﺘﻌﻠﻖ ﺷ‪，‬ﺦ ﮐﯽ ﺭﺍﺋﺔ ﺫﮐﺮ ﻧﻬ‪ Ｓ‬ﮐﯽ ﺟﺴﺔ ﻭﻩ ﮐﻔﺮ ﺍﮐﺒﺮ ﺍﻭﺭﻣﻠﺖ ﺳﺔ‬
‫ﺧﺎﺭﺝ ﮐﺮﺩګﻨﺔ ﻭﺍﻻ ﮐﻔﺮ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ‪ Ａ‬ﭘﻬﻠﺔ ﺫﮐﺮ ﮐﺮ ﺁﺋﺔ ﻫ‪ Ｓ‬۔‪ Ａ‬ﺷ‪，‬ﺦ‬
‫ﻣﺤﻤﺪ ﺑﻦ ﺍﺑﺮﺍﻫ‪，‬ﻢ‪ ‬ﮐﺔ ﮐﺘﺎﺑﭽﺔ ”ﺭﺳﺎﻟ＆ ﺍﻟﻘﻮﺍﻧ‪，‬ﻦ “ﮐﺔ ﻣﺘﻌﻠﻖ ګﻪ ﺑﺘﺎﺩګﺄ ﮐﻪ ﻋﺘ‪，‬ﺒﯽ‬
‫_ ﻣﻠﺖ ﺳﺔ ﺧﺎﺭﺝ ﮐﺮﺩګﻨﺔ ﻭﺍﻟﺔ ﮐﻔﺮ ﮐﯽ ﺍﻧﻮﺍﻉ ﮐﯽ ﺗﻘﺴ‪，‬ﻢ ﺍﺱ ﮐﺘﺎﺑﭽﺔ ﺳﺔ ﺍﺧﺬ ﮐﯽ‬
‫ﻫ‪ Ｓ‬ﺍﻭﺭ ﻗﺎﺭﯼ ﮐﻮ ګﻪ ﺑﺎﻭﺭ ﮐﺮﺍ_ ﮐﯽ ﮐﻮﺷﺶ ﮐﯽ ‪ Ｂ‬ﮐﻪ ګﻪ ﺍﺱ ﮐﯽ ﺍﭘﻨﯽ ﺳﻮﭺ ﺍﻭﺭ‬
‫ﻓﻬﻢ ‪ Ｂ‬ﺟﺒﮑﻪ ﮐﺴﯽ ﻃﺎﻟﺐ ﻋﻠﻢ ﮐﻮ ‪Ｌ‬ﯽ ﺯګﺐ ﻧﻬ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺣﻮﺍﻟﻪ ﻣﻌﻠﻮﻡ ﻫﻮ_ ﮐﺔ‬
‫ﺑﺎﻭﺟﻮﺩ ﺍﺳﺔ ﺫﮐﺮ ﻧﻪ ﮐﺮﺓ ﺣﻮﺍﻟﻪ ﺻﺮﻑ ﻧﺼﻮﺹ ﻣ‪ Ｓ‬ﺿﺮﻭﺭﯼ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺗﻘﺴ‪，‬ﻤﺎﺕ‬
‫ﺍﻭﺭ ﺗﺮﮐ‪，‬ﺒﺎﺕ ﻣ‪Ｌ Ｓ‬ﯽ ﺍ‪ Ｂ Ａ‬ﮐ‪，‬ﻮﻧﮑﻪ ګﻪ ﻋﻘﻞ ﮐﻮ ﺣﺴﻦ ﻓﻬﻢ ﺍﻭﺭ ﻣﮑﻤﻞ ﺗﺼﻮﺭ ﮐﯽ‬
‫ﻃﺮﻑ ﺭﺍﻫﻨﻤﺎﺋﯽ ﺩګﺘﯽ ﻫ‪Ｓ‬۔‬
‫ﺟﺎﺣﺪ ګﻌﻨﯽ ﺍﻧﮑﺎﺭ ﮐﺮ_ ﻭﺍﻻﺍﻭﺭ ﻣﻔﻀﻞ ګﻌﻨﯽ ﺭﺍﺣﺞ ﻗﺮﺍﺭ ﺩګﻨﺔ ﻭﺍﻻ ﺍﻭﺭ ﻣﮑﺬﺏ ګﻌﻨﯽ‬
‫ﺟ‪ _＋＂％‬ﻭﺍﻻ ﺍﻭﺭ ﻣﺴﺎﻭﯼ ګﻌﻨﯽ ﺑﺸﺮ ﮐﺔ ﺣﮑﻢ ﮐﻮ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﮐﺔ ﺑﺮﺍﺑﺮ ﻗﺮﺍﺭ ﺩګﻨﺔ‬
‫ﻭﺍﻻﺍﻥ ﮐﺔ ﺣﮑﻢ ﻣ‪ Ｓ‬ﺟﻮ ﮐﭽ‪ ＃‬ﻋﺘ‪，‬ﺒﯽ _ ﻟﮑ‪％‬ﺎ ‪ Ｂ‬ﻫﻤ‪ Ｓ‬ﺍﺱ ﺳﺔ ﺍﺧﺘ‪＋‬ﻑ ﻧﻬ‪ Ｓ‬ﺍﻟﺒﺘﻪ‬
‫ﻣﻔﻀﻞ ﺍﻭﺭ ﻣﺴﺎﻭﯼ ﺍﻥ ﺩﻭﺻﻮﺭﺗﻮﺃ ﻣ‪ Ｓ‬ﺍګﮏ ﺍﺿﺎﻓﻪ ﮐﺮﻧﺎ ﭼﺎﻫ‪ Ｓ‬ﮔﺔ ﺍﻭﺭ ﻭﻩ ”ﻇﺎ‪ Ｃ‬ﭘﺮ‬
‫ﺣﮑﻢ ﻟﮕﺎﻧﺎ“ﺍﺱ ﻗﺎﻋﺪﺓ ﮐﺎ ﺍﺳﺘﻌﻤﺎﻝ ‪ Ｂ‬ﻣﺜ‪ً＋‬ﻭﻩ ﻋﻤﻞ ﺟﻮ ﺑﻈﺎ‪ Ｃ‬ﮔﻨﺎﻩ ﻫﻮ ﻏ‪，‬ﺮ ﻣﮑﻔﺮ‬
‫ګﻌﻨﯽ ﮐﻔﺮ ﻣ‪ Ｓ‬ﺩﺍﺧﻞ ﻧﻪ ﮐﺮﺗﺎﻫﻮ ﺍﺳﺔ ﮔﻨﺎﻩ ﻫﯽ ﺳﻤﺠ‪％‬ﻨﺎ ﭼﺎﻫ‪，‬ﺌﺔ ﺟﺐ ﺗﮏ ﺍﺳﺘﺤ‪＋‬ﻝ‬
‫ﻭﺍﺿﺢ ﻧﻪ ﻫﻮﺟﺎﺋﺔ ﺣﺪګﺚ ﺍﺳﺎﻣﻪ ﮐﺎ ‪Ｌ‬ﯽ ګﻬﯽ ﺗﻘﺎﺿﺎ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺱ ﺷﺨﺺ ﮐﺎ ﺁﺧﺮﯼ‬
‫ﻋﻤﻞ ﺍﺱ ﮐﺔ ﺍﺳ‪＋‬ﻡ ﭘﺮ ﺩﻟ‪，‬ﻞ ﺗ‪％‬ﺎ ﺍﻭﺭ ﺍﺱ _ ﻗﺘﻞ ﺳﺔ ﭘﻬﻠﺔ ﺍﺱ ﮐﺔ ﻧﺎﻗﺾ ‪Ｌ‬ﯽ ﮐﻮﺋﯽ‬
‫ﻋﻤﻞ )ګﻌﻨﯽ ﺍګﺴﺎ ﻋﻤﻞ ﺟﻮ ﺍﺳ‪＋‬ﻡ ﮐﺔ ﺍﻋﺘﺒﺎﺭ ﮐﻮ ﺧﺘﻢ ﮐﺮﺩګﺘﺎ ﻫﻮ(ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎ ﺗ‪％‬ﺎ ګﻬﺎﺃ‬
‫ﺗﮏ ﮐﻪ ﺍﻧﻬﻮﺃ _ ﺍﺳﺔ ﻗﺘﻞ ﮐﺮﺩګﺎ۔ګﻬﺎﺃ ﭘﺮ ﻗﺮﺍﺋﻦ ﮐﺎ ﺍﻋﺘﺒﺎﺭ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎﺟﺎﺳﮑﺘﺎ ﺟ‪，‬ﺴﺎ‬
‫ﮐﻪ ﻋﺘ‪，‬ﺒﯽ _ ‪Ｌ‬ﯽ ﺗﺴﻠ‪，‬ﻢ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍګﺴﺔ ﻫﯽ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﮐﻮ ﺍﻭﺭ ﺑﺸﺮ ﮐﺔ ﺣﮑﻢ ﮐﻮ‬
‫ﺑﺮﺍﺑﺮ ﻗﺮﺍﺭ ﺩګﻨﺎ ﺍﺱ ﮐﺎ ﻇﺎ‪ Ｃ‬ﻣﺴﺎﻭﺍۃ ‪ Ｂ‬ګﻌﻨﯽ ﺑﺮﺍﺑﺮ ﻗﺮﺍﺭ ﺩګﻨﺎ ﺍﻭﺭ ﺟﻮ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﺔ‬
‫ﻋ‪＋‬ﻭﻩ ﻗﺎﻧﻮﻥ ﮐﺔ ﺫﺭګﻌﺔ ﺣﮑﻢ ﮐﺮﺓ ﻟﻮﮔﻮﺃ ﮐﻮ ﺍﺱ ﻣﺠﺒﻮﺭ ﮐﺮﺓ ﺍﻭﺭ ﻣﺨﺎﻟﻒ ﮐﻮ ﻗﺘﻞ‬
‫ﮐﺮﺓ ﺍﺱ ﭘﺮ ﮐﻢ ﺍﺯ ﮐﻢ ﻣﺴﺎﻭﺍۃ ﮐﺎ ﺷﺒﻪ ﻗﺎﺋﻢ ﻫﻮﺗﺎ ‪ Ｂ‬ﺑﻠﮑﻪ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﭘﺮ ﻏ‪，‬ﺮ ﮐﺔ‬
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‫ﻗﺎﻧﻮﻥ ﮐﻮ ﺭﺍﺣﺞ ﻗﺮﺍﺭ ﺩګﻨﺔ ﮐﺎ ﺷﺒﻪ ﻟﻬٰﺬﺍ ﺍﺱ ﺻﻮﺭﺕ ﻣ‪ Ｓ‬ﺣﺎﮐﻢ ﭘﺮ ﻭﺍﺟﺐ ‪ Ｂ‬ﮐﻪ ﻭﻩ‬
‫ﺻﺮﺍﺣﺖ ﮐﺮﺓ ﮐﻪ ﻭﻩ ﺍﭘﻨﺔ ﻭﺿﻌﯽ ﺣﮑﻢ ﮐﻮ ﺍﷲ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺭﺳﻮﻝ ﮐﺔ ﺣﮑﻢ ﭘﺮ ﺗﺮﺟ‪，‬ﺢ‬
‫ﻧﻬ‪ Ｓ‬ﺩﺓ ﺭ＠ ﺍﻭﺭﻧﻪ ﻫﯽ ﺍﻧﻬ‪ Ｓ‬ﺑﺮﺍﺑﺮ ﺳﻤﺠ‪％‬ﺘﺎ ‪ Ｂ‬ﺍﻥ ﺩﻭﻧﻮﺃ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ﻓﺮﻕ ﻧﻬ‪ Ｓ‬ﺗﻮﮐ‪，‬ﺎ‬
‫ﻫﻤﺎﺭﯼ ﻃﺮﺡ ﺁﭖ ‪Ｌ‬ﯽ ‪ Ｃ‬ﺍﺱ ﺷﺨﺺ ﺳﺔ ﺟﻮ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎﺋﺔ‬
‫ﺍﺱ ﻃﺮﺡ ﮐﯽ ﺗﺼﺮګﺢ ﮐﺔ ﻗﺎﺋﻞ ﻫ‪Ｓ‬؟ﺍﮔﺮ ﺳﭽﺔ ﻫﻮ ﺗﻮﺩﻟ‪，‬ﻞ ﭘ‪，‬ﺶ ﮐﺮﻭ۔‬
‫ﺍﺏ ‪ Ａ‬ﺻﻮﺭﺕ ”ﺗﺒﺪګﻞ“ ﮐﯽ ﻃﺮﻑ ﺁﺗﺔ ﻫ‪ Ｓ‬ﻋﺘ‪，‬ﺒﯽ _ ﺍﺱ ﻣ‪ Ｓ‬ﺍﻭﺭ ”ﺍﺳﺘﺒﺪﺍﻝ“ﻣ‪Ｓ‬‬
‫ﻓﺮﻕ ﮐ‪，‬ﺎ ‪ Ｂ‬ګﻪ ﺷﺎﺫ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺩﻭﻧﻮﺃ ﮐﺎﻣﺎﺩﻩ ”ﺑﺪﻝ“ ‪ Ｂ‬ﺟﻮ ﺗﺒﺪګﻞ ﺍﻭﺭ ﺍﺳﺘﺒﺪﺍﻝ ﻣ‪Ｓ‬‬
‫ﺑﺮﺍﺑﺮ‪ Ｂ‬ﻧ‪，‬ﺰ ﺗﺒﺪګﻞ ﺍﻟﺸﯽ ﮐﺎ ﻣﻌﻨﯽ ‪ Ｂ‬ﮐﻪ ﺍﺳﺔ ﺑﺪﻝ ﺇﺍﻟﻨﺎ ﺍﮔﺮﭼﻪ ﻣﺘﺒﺎﺩﻝ ﻧﻪ ﻫﻮ)ﻟﺴﺎﻥ‬
‫ﺍﻟﻌﺮﺏ‪(1/176:‬ﺍګﺴﺔ ﻫﯽ ﺟﻮ ﮐﺴﯽ ﭼ‪，‬ﺰ ﮐﻮ ﺗﺒﺪګﻞ ﮐﺮﺩﺓ ﺍﺱ _ ﺍﺳﺔ ﺗﺤﺮګﻒ‬
‫ګﻌﻨﯽ ﭘ‪，％‬ﺮ ﺩګﺎ ﺑﺪﻝ ﺩګﺎ )ﺍګﻀﺎً(ﺗﻮﺗﺒﺪګﻞ ﺍﺳﺘﺒﺪﺍﻝ ﺍﻭﺭ ﺗﺤﺮګﻒ ﻫﯽ ﮐﯽ ﻣﺎﻧﻨﺪ ﻫﻮﺍﺍﺱ‬
‫ﺳﺔ ګﻪ ﻻﺯﻡ ﻧﻬ‪ Ｓ‬ﺁﺗﺎ ﮐﻪ ﻣﺘﺒﺎﺩﻝ ﺛﺎﺑﺖ ﮐﺮﺓ ۔ګﻬﻮﺩ ﮐﺔ ＠ﺃ ﻭﺍﻗﻌﻪ ﺯﻧﺎﻣ‪ Ｓ‬ګﻬﯽ ﮐﭽ‪＃‬‬

‫ﻫﻮﺍ ﺍﻣﺎﻡ ﻃﺒﺮﯼ‪‬ﺳﻮﺭﻩ ﻣﺎﺋﺪﻩ ﻣ‪ Ｓ‬ﺍﷲ ﺗﻌﺎﻟﯽٰ ﮐﺔ ﻓﺮﻣﺎﻥ‪y7tΡθãΚÅj3ptä† y#ø‹x.uρ”:‬‬

‫‪“ èπ1u‘öθ−G9$# ÞΟèδy‰ΖÏãuρ‬ګﻌﻨﯽ ﻭﻩ ﺁﭖ ﮐﻮﮐ‪，‬ﺴﺔ ﺣﺎﮐﻢ ﺑﻨﺎﺗﺔ ﻫ‪，‬ﺃﺠﺒﮑﻪ ﺍﻥ ﮐﺔ ﭘﺎﺱ ﺗﻮﺭﺍﺕ‬

‫ﻣﻮﺟﻮﺩ ‪ “Ｂ‬ﮐﯽ ﺗﻔﺴ‪，‬ﺮ ﻣ‪ Ｓ‬ﻟﮑ‪％‬ﺘﺔ ﻫ‪: Ｓ‬ګﻌﻨﯽ ﺍﻥ ﮐﺔ ﭘﺎﺱ ﺗﻮﺭﺍﺕ ‪ Ｂ‬ﺟﻮ ﻣ‪_ Ｓ‬‬
‫ﻣﻮﺳﯽٰ ﭘﺮ ﻧﺎﺯﻝ ﮐﯽ ﺍﻭﺭ ﺟﺴﺔ ﻭﻩ ﺗﺴﻠ‪，‬ﻢ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺣﻖ ‪ Ｂ‬ﺍﻭﺭﻣ‪，‬ﺮﯼ ﮐﺘﺎﺏ ‪Ｂ‬‬
‫ﺟﻮ ﻣ‪ _ Ｓ‬ﺍﭘﻨﺔ ﺍګﮏ ﻧﺒﯽ ﭘﺮ ﺍﺗﺎﺭﯼ ﺍﻭﺭ ﺍﺱ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ‪ Ｃ‬ﺣﮑﻢ ﻣ‪，‬ﺮﺍ ﻫﯽ ﺣﮑﻢ ‪Ｂ‬‬
‫ﻭﻩ ګﻪ ﺑﺎﺕ ﺟﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﺍﺱ ﮐﺎ ﺍﻧﮑﺎﺭ ګﺎ ﺭﺩّ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺍﻭﺭ ګﻪ ‪Ｌ‬ﯽ ﺟﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﺱ‬
‫ﻣ‪ Ｓ‬ﺯﺍ ﺳﺔ ﻣﺘﻌﻠﻖ ﻣ‪，‬ﺮﺍ ﺣﮑﻢ ”ﺭﺟﻢ“‪ Ｂ‬ﻭﻩ ﺍﭘﻨﺔ ﺍﺱ ﻋﻠﻢ ﮐﺔ ﺑﺎﻭﺟﻮﺩ ﺍﻋﺮﺍﺽ ﮐﺮﺗﺔ‬
‫ﻫ‪ Ｓ‬۔ﻓﺮﻣﺎګﺎ‪:‬ﻭﻩ ﻣ‪，‬ﺮﺓ ﺣﮑﻢ ﮐﺎ ﻋﻠﻢ ﻫﻮ_ ﮐﺔ ﺑﺎﻭﺟﻮﺩ ﺍﺱ ﮐﺔ ﻣﻄﺎﺑﻖ ﻓ‪，‬ﺼﻠﻪ ﻧﻬ‪Ｓ‬‬
‫ﮐﺮﺗﺔ ګﻪ ﺍﻥ ﮐﯽ ﻣﺠ‪ ＃‬ﭘﺮ ﺟﺮﺍءﺕ ﺍﻭﺭ ﻣ‪，‬ﺮﯼ ﻧﺎﻓﺮﻣﺎ ‪)Ｂ‬ﻃﺒﺮﯼ‪(6/247:‬۔ﺍﻭﺭ ﺍﻣﺎﻡ‬
‫ﺑﺨﺎﺭﯼ ﮐﯽ ﺭﻭﺍګﺖ ﻣ‪ Ｂ Ｓ‬ﮐﻪ ”ﻧﻔﻀ‪％‬ﻢ ﻭګﺠﻠﺪﻭﻥ“ګﻌﻨﯽ ‪ Ａ‬ﺍﻧﻬ‪ Ｓ‬ﺭﺳﻮﺍ ﮐﺮﺗﺔ ﻫ‪Ｓ‬‬
‫ﺍﻭﺭﺍﻧﻬ‪ Ｓ‬ﮐﻮﺅﺓ ﻣﺎﺭﺓ ﺟﺎﺗﺔ ﻫ‪Ｓ‬۔ﺍﻭﺭ ﺍګﮏ ﺭﻭﺍګﺖ ﮐﺔ ﺍﻟﻔﺎﻅ ﮐﺔ ﻣﻄﺎﺑﻖ ‪”:‬ﻻ ﻧﺠﺪ‬
‫ﻓ‪％，‬ﺎ ﺷ‪，‬ﺌﺎ“ګﻌﻨﯽ ‪ Ａ‬ﺗﻮﺭﺍﺕ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ﺣﮑﻢ ﻧﻬ‪ Ｓ‬ﭘﺎﺗﺔ ۔ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﻣﻄﺎﺑﻖ ګﻬﻮﺩ _‬
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‫ګﻬﺎﺃ ﺗﺒﺪګﻞ ﮐ‪，‬ﺎ ﺟ‪，‬ﺴﺎﮐﻪ ﺍﺱ _ ﻫﯽ ﺍﺳﺘﺒﺪﺍﻝ ﺍﻭﺭ ﺗﺒﺪګﻞ ﻣ‪ Ｓ‬ﻓﺮﻕ ﮐﺮ_ ﮐﯽ ﺑﺪﻋﺖ‬
‫ﻧﮑﺎﻟﯽ ‪ Ｂ‬ګﻌﻨﯽ ﺍﻧﻬﻮﺃ _ ﺗﻮﺭﺍﺕ ﻣ‪ Ｓ‬ﺗﺒﺪګﻠﯽ ﻧﻪ ﮐﯽ ﺗ‪％‬ﯽ ﮐ‪，‬ﻮﻧﮑﻪ ﺁګﺖ ﺭﺟﻢ ﺍﺱ‬
‫ﻣ‪ Ｓ‬ﺑﺪﺳﺘﻮﺭ ﻣﻮﺟﻮﺩ ﺗ‪％‬ﯽ ﺑﻘﻮﻝ ﻃﺒﺮﯼ ”ﻭﻩ ﺗﺴﻠ‪，‬ﻢ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺣﻖ ‪“Ｂ‬ﺍﻭﺭ ﻣ‪，‬ﺮﯼ‬
‫ﮐﺘﺎﺏ ‪ Ｂ‬ﺟﺴﺔ ﻣ‪ _ Ｓ‬ﺍﭘﻨﺔ ﺍګﮏ ﻧﺒﯽ ﭘﺮ ﺍﺗﺎﺭﺍ ﺍﻭﺭﺍﺱ ﻣ‪ Ｓ‬ﺟﻮ ‪Ｌ‬ﯽ ﺣﮑﻢ ‪ Ｂ‬ﻭﻩ ﻣ‪，‬ﺮﺍ‬
‫ﺣﮑﻢ ‪ Ｂ‬ﻭﻩ ګﻪ ﺟﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﺍﺱ ﮐﺎ ﺍﻧﮑﺎﺭ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺍﻭﺭﻧﻪ ﺍﺳﺔ ﺭﺩّ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭ ﺭ ګﻪ‬
‫‪Ｌ‬ﯽ ﺟﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺯﺍ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﺱ ﻣ‪ Ｓ‬ﻣ‪，‬ﺮﺍ ﺣﮑﻢ ”ﺭﺟﻢ“‪ Ｂ‬ﻣﮕﺮ ﻭﻩ ﺍﭘﻨﺔ ﺍﺱ‬
‫ﻋﻠﻢ ﮐﺔ ﺑﺎﻭﺟﻮﺩ ﺍﻋﺮﺍﺽ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﻓﺮﻣﺎګﺎ‪”:‬ﻭﻩ ﻣ‪，‬ﺮﺓ ﺣﮑﻢ ﮐﻮ ﺟﺎﻧﻨﺔ ﮐﺔ ﺑﺎﻭﺟﻮﺩ ﺍﺱ‬
‫ﮐﺔ ﻣﻄﺎﺑﻖ ﻓ‪，‬ﺼﻠﻪ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ګﻪ ﺍﻥ ﮐﯽ ﻣﺠ‪ ＃‬ﭘﺮ ﺟﺮﺍءﺕ ﺍﻭﺭ ﻣ‪，‬ﺮﯼ ﻧﺎﻓﺮﻣﺎ ‪Ｂ‬‬
‫“۔ﺗﻮګﻪ ﻣﻌﺎﻣﻠﻪ ﻧﺎﻓﺮﻣﺎ ﺍﻭﺭ ﺟﺮﺍءﺕ ﮐﺎ ﺗ‪％‬ﺎ ﮐ‪，‬ﻮﻧﮑﻪ ﻭﻩ ﺍﻋﺮﺍﺽ ﮐﺮﺭ‪ Ｂ‬ﺗ‪％‬ﺔ ګﻌﻨﯽ ﺍﺱ‬
‫ﮐﺔ ﻣﻄﺎﺑﻖ ﻓ‪，‬ﺼﻠﻪ ﻧﻬ‪ Ｓ‬ﮐﺮﺭ‪ Ｂ‬ﺗ‪％‬ﺔ ﺗﻮﻋﺘ‪，‬ﺒﯽ ﮐﺎ ﺍﻣﺎﻡ ﻃﺒﺮﯼ ﮐﺔ ﺑﺮﻋﮑﺲ ﺍﺱ ﮐﻮ‬
‫ﺑ‪＋‬ﺿﺮﻭﺭﺕ ﺍﺱ ﻣﻌﻨﯽ ﻣ‪ Ｓ‬ﻟ‪，‬ﻨﺎ ﮐﻪ ﺍﻧﻬﻮﺃ _ ﺗﺒﺪګﻠﯽ ﮐﯽ ﺩﺭﺣﻘ‪，‬ﻘﺖ ﻧﺺ ﺳﺔ ﻭﻩ ﺛﺎﺑﺖ‬
‫ﮐﺮ_ ﮐﯽ ﮐﻮﺷﺶ ‪ Ｂ‬ﺟﻮ ﺍﺱ ﺳﺔ ﺛﺎﺑﺖ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﺎ ﮐ‪，‬ﺎ ﺟﻮ ﺻﺮﻑ ﺯﺑﺎ ﺍﷲ ﮐﯽ‬
‫ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﺗﺒﺪګﻠﯽ ﮐﺮﺓ ﺍﻭﺭ ﺍﺻﻞ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﺗﻐ‪，‬ﺮ ﻧﻪ ﮐﺮﺓ ﺑﻠﮑﻪ ﺑﻘﻮﻝ ﻃﺒﺮﯼ ﺟﺐ‬
‫ﻣﻌﺎﻣﻠﻪ ﮔ‪％‬ﻤﺒ‪，‬ﺮ ﻫﻮﮔ‪，‬ﺎ ﺗﻮ ﺍﺱ ﮐﺎ ﺍﻋﺘﺮﺍﻑ ﮐﺮﺓ ﺍﻭﺭ ﺍﺳﺔ ﺍﷲ ﮐﺎﺣﮑﻢ ﻗﺮﺍﺭ ﺩﺓ ګﻪ‬
‫ﺷﺨﺺ ﺍﺱ ﺷﺨﺺ ﮐﺔ ﺑﺮﺍﺑﺮ ﻫﻮﺳﮑﺘﺎ ‪ Ｂ‬ﺟﻮ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﻮ ﻣﮑﻤﻞ ﻃﻮﺭ ﭘﺮ ﻣﺨﺎﻟﻒ‬
‫ﻗﺎﻧﻮﻥ ﺳﺔ ﺑﺪﻝ ﺇﺍﻟﺔ ﺍﻭﺭ ﻟﻮﮔﻮﺃ ﮐﻮ ﺍﺱ ﮐﺎ ﻏ‪＋‬ﻡ ﺑﻨﺎﺩﺓ ﺍﻭﺭ ﺟﻮ ﺍﷲ ﺗﻌﺎﻟﯽٰ ﮐﺔ ﺣﮑﻢ‬
‫ﮐﯽ ﻃﺮﻑ ﺩﻋﻮﺕ ﺩګﺄ ﺍﻧﻬ‪ Ｓ‬ﻗﺘﻞ ﮐﺮﺇﺍﻟﺔ ﺍﮔﺮﭼﻪ ﺍﺱ ﭘﺮ ﻣﻌﺎﻣﻠﻪ ‪Ｌ‬ﯽ ﮔ‪％‬ﻤﺒ‪，‬ﺮ‪Ｌ‬ﯽ ﻧﻪ‬
‫ﻫﻮ؟ﺍﮔﺮ ﺗﻢ ﺳﭽﺔ ﻫﻮﺗﻮﺩﻟ‪，‬ﻞ ﻻٶ۔ﺍﻭﺭ ﭘﺎﻧﭽﻮګﺄ ﻣﺴﺌﻠﺔ ﮐﯽ ﭘﻬﻠﯽ ﺻﻮﺭﺕ ﻣ‪ Ｓ‬ﺍﻣﺎﻡ‬
‫ﺑﺨﺎﺭﯼ‪ ‬ﮐﺔ ﺍﻟﻔﺎﻅ ﭘﺮ ﻋﺘ‪，‬ﺒﯽ ﮐﯽ ﺗﻌﻠ‪，‬ﻖ ﮐﻪ ‪”:‬ﻣ‪ Ｓ‬ﮐﻬﺘﺎ ﻫﻮﺃ ﮐﻪ ګﻬﻮﺩ _ ﺍﷲ ﺗﻌﺎﻟﯽٰ‬
‫ﮐﺔ ﺣﮑﻢ ﮐﺎ ﺟﺤﺪ )ګﻌﻨﯽ ﺩﻝ ﺳﺔ ﺍﻧﮑﺎﺭ(ﮐ‪，‬ﺎ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﮐﺎ ﺣﮑﻢ ﻻﺋﺔ ﺍﻭﺭ ﺍﺱ‬
‫ﮐﻮ ﺍﷲ ﮐﺎﻫﯽ ﺣﮑﻢ ﮔﻤﺎﻥ ﮐ‪，‬ﺎ “ﻋﺘ‪，‬ﺒﯽ ﮐﺎ ګﻪ ﻗﻮﻝ ﺍﻣﺎﻡ ﻃﺒﺮﯼ ﮐﺔ ﻓ‪，‬ﺼﻠﺔ ﺳﺔ ﻣ‪，‬ﻞ‬
‫ﻧﻬ‪ Ｓ‬ﮐ‪％‬ﺎﺗﺎ ﺍﻭﺭ ﺩﻭﻧﻮﺃ ﮐﺔ ﻋﻠﻢ ﻣ‪ Ｓ‬ﺯﻣ‪，‬ﻦ ﺗﺎ ﺁﺳﻤﺎﻥ ﮐﺎ ﻓﺮﻕ ‪ Ｂ‬۔ﭼ‪＂％‬ﺎ ﻣﺴﺌﻠﻪ ﺍﺱ ﻣ‪Ｓ‬‬
‫ﻋﺘ‪，‬ﺒﯽ ﮐﺎ ﺍﺑﻦ ﺣﺠﺮ‪ ‬ﺳﺔ ﺩﻟ‪，‬ﻞ ﻟ‪，‬ﻨﺎ ﺍﺱ ﮐﺔ ﺍﭘﻨﺔ ﺭﺩّ ﻣ‪ Ｂ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻗﺎﺿﯽ‬
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‫ﻋ‪，‬ﺎﺽ‪ ‬ﮐﺎ ﻗﻮﻝ ﻣﺮﺗﺪګﻦ ﮐﯽ ﺗ‪，‬ﺴﺮﯼ ﻗﺴﻢ ﺳﺔ ﻣﺘﻌﻠﻖ ‪) Ｂ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ‪Ｌ‬ﯽ‬
‫ﺍﻧﻬ‪ Ｓ‬ﻣﺮﺗﺪ ﻫﯽ ﺍﻋﺘﺒﺎﺭ ﮐﺮﺗﺎ ‪( Ｂ‬ﺍﺱ ﻟﺌﺔ ﮐﻪ ﺍﻥ ﮐﺔ ﺍﻋﺘﻘﺎﺩ ﻣ‪ Ｓ‬ګﻪ ﺗﺒﺪګﻠﯽ ﺩګﻦ ﮐﺎ‬
‫ﺣﺼﻪ ﺗ‪％‬ﯽ ﻓﺮﻣﺎﺗﺔ ﻫ‪”: Ｓ‬ﻟ‪，‬ﮑﻦ ﺍﻧﻬﻮﺃ _ ﺯﮐﺎۃ ﮐﺎ ﺟﺤﺪ )ﺩﻝ ﺳﺔ ﺍﻧﮑﺎﺭ(ﮐ‪，‬ﺎ )ګﻌﻨﯽ ﺯﮐﺎۃ‬
‫ﮐﯽ ﺍﺩﺍﺋ‪，‬ﮕﯽ ﺳﺔ ﺍﻧﮑﺎﺭ ﮐ‪，‬ﺎ ﺍﻭﺭ ﺍﺩﺍﺋ‪，‬ﮕﯽ ﺳﺔ ﺭﮐﺔ ﺭ‪(Ｂ‬ﺍﻭﺭ ګﻪ ﺗﺎﻭګﻞ ﮐﯽ ﮐﻪ ﺯﮐﺎۃ ﻧﺒﯽ‬
‫‪‬ﮐﺔ ﺯﻣﺎ_ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺧﺎﺹ ‪“Ｂ‬ﺍﷲ ﮐﯽ ﻗﺴﻢ ﺍﮔﺮ ﺍﺱ ﮐﯽ ګﻪ ﺗﺎﻭګﻞ ﺍﻥ ﮐﺔ ﻋﻬﺪ‬
‫ﺭﺳﺎﻟﺖ ﺳﺔ ﻗﺮﺑﺖ ﮐﯽ ﺑﻨﺎء ﭘﺮ ﺟﺎﺋﺰ ﻫﻮﺗﯽ ﺗﻮﺻﺤﺎﺑﻪ ﮐﺮﺍﻡ‪‬ﺍﻭﺭﻋﻠﻤﺎءﺍﻣﺖ ﺟ‪，‬ﺴﺔ‬
‫ﻗﺎﺿﯽ ﻋ‪，‬ﺎﺽ ﺍﻭﺭ ﺍﺑﻦ ﺣﺠﺮ‪ ‬ﻭﻏ‪，‬ﺮﻩ ﻣﺮﺗﺪګﻦ ﮐﯽ ﺍﺱ ﺗﺎﻭګﻞ ﮐﺎ ﺍﻋﺘﺒﺎﺭ ﺿﺮﻭﺭ ﮐﺮﺗﺔ‬
‫)ﻣﮕﺮ ﺍﻧﻬﻮﺃ _ ﺍﺱ ﺗﺎﻭګﻞ ﮐﺎ ﺍﻋﺘﺒﺎﺭﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎ ﺍﻭﺭ ﻣﺮﺗﺪ ﻗﺮﺍﺭ ﺩګﺎ (ﺗﻮ ﭘ‪％‬ﺮ ﺟﻮ‬
‫ﺷﺮګﻌﺖ ﮐﻮ ﺗﺒﺪګﻞ )ﻋﺘ‪，‬ﺒﯽ ﺍﺳﺔ ﺗﺒﺪګﻠﯽ ﮐﻬﺔ ګﺎ ﺍﺳﺘﺒﺪﺍﻝ (ﮐﺮﺩګﺄ ﺍﻭﺭﻧﺌﯽ ﺷﺮګﻌﺖ‬
‫)ﻗﺎﻧﻮﻥ(ﺑﻨﺎﮐﺮ ﻟﻮﮔﻮﺃ ﮐﻮ ﺍﺱ ﮐﺎ ﭘﺎﺑﻨﺪ ﮐﺮﺩګﺄ ﺍﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﻭﻩ ﮐ‪，‬ﺎ ﮐﭽ‪ ＃‬ﮐﻬﺘﺔ‬
‫ﻫ‪Ｓ‬؟ﺍﮔﺮ ﺳﭽﺔ ﻫﻮ ﺗﻮﺩﻟ‪，‬ﻞ ﭘ‪，‬ﺶ ﮐﺮﻭ۔‬
‫ﺳﺎﺗﻮﺍﺃ ﻣﺴﺌﻠﻪ ﺍﺳﺘﺒﺪﺍﻝ ﮐﺔ ﻣﺘﻌﻠﻖ ‪ Ｂ‬ﺟﻮ ﺑﺆﺍ ﻫﯽ ﻣﻀﺤﮑﻪ ﺧ‪，‬ﺰ ‪ Ｂ‬ﻋﺘ‪，‬ﺒﯽ _ ﺍګﮏ‬
‫ﺍګﺴﯽ ﻧﺌﯽ ﺑﺎﺕ ﺍګﺠﺎﺩ ﮐﯽ ‪ Ｂ‬ﺟﻮ ﻋﺮ‪ Ｋ‬ﺳﺔ ﻣﻌﻤﻮﻟﯽ ﻭﺍﻗﻔ‪，‬ﺖ ﺭﮐ‪％‬ﻨﺔ ﻭﺍﻻ‪Ｌ‬ﯽ ﺗﺴﻠ‪，‬ﻢ‬
‫ﻧﻪ ﮐﺮﺓ ﭘ‪％‬ﺮ ﺍﺱ ﭘﺮ ﺑﺲ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﺱ ﭘﺮ ﺩﻟ‪，‬ﻞ ﻻﺗﺎ ‪ Ｂ‬ﺗﺎﮐﻪ ګﻪ ﻭ‪ Ａ‬ﺩﺓ ﺳﮑﺔ ﮐﻪ ګﻪ‬
‫ﺻﻮﺭﺕ ﻣﺴﺘﻘﻞ ﻣﻮﺟﻮﺩ ‪ Ｂ‬۔ﺟﺐ ﮐﻮﻣﻦ ﺳ‪，‬ﻨﺲ)ﻣﻌﻤﻮﻟﯽ ﻋﻘﻞ( ﺭﮐ‪％‬ﻨﺔ ﻭﺍﻻ ‪Ｌ‬ﯽ ﺳﻤﺠ‪＃‬‬
‫ﺳﮑﺘﺎ ‪ Ｂ‬ﮐﻪ ﺗﺒﺪګﻞ ﺍﻭﺭ ﺍﺳﺘﺒﺪﺍﻝ ﻣ‪ Ｓ‬ﻋﻤﻠﯽ ﮐﻮﺋﯽ ﻓﺮﻕ ﻧﻬ‪Ｂ Ｓ‬۔ﭘ‪％‬ﺮ ﺍﺱ ﮐﯽ ﺻﻮﺭﺕ‬
‫ﺍﺱ‬ ‫‪Ｂ‬‬ ‫ﮐ ‪，‬ﺎ‬ ‫ﻧﺎﺯﻝ‬ ‫ﺟﻮ‬ ‫_‬ ‫ﺍﷲ‬ ‫ﮐﻪ‬ ‫‪Ｂ‬‬ ‫ﮐﺮﺗﺎ‬ ‫ﺑ‪，‬ﺎﻥ‬
‫ﮐﺎ”ﺍﺳﺘﺒﺪﺍﻝ“‪،‬ﺗﮑﺬګﺐ‪،‬ﺍﺳﺘﺤ‪＋‬ﻝ‪،‬ﺟﺤﻮﺩ‪،‬ﺗﻔﻀ‪，‬ﻞ‪،‬ﻣﺴﺎﻭﺍۃ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺍﻭﺭ ﺍﺱ ﺑﺎﺕ ﮐﺎ‬
‫ﺍﻋ‪＋‬ﻥ ﮐﺌﺔ ﺑﻐ‪，‬ﺮ ﮐﻪ ﻭﻩ ﺍﺳﺔ ﺣ‪＋‬ﻝ ﻧﻬ‪ Ｓ‬ﺳﻤﺠ‪％‬ﺘﺎ ﻧﻪ ﺑﺮﺍﺑﺮ ﻗﺮﺍﺭ ﺩګﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﻧﻪ ﺭﺍﺣﺞ‬
‫ﺟﺎﻧﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﻧﻪ ﻫﯽ ﺍﻧﮑﺎﺭ ﮐﺮﺗﺎ ‪ Ｂ‬ﻣﻤﮑﻦ ‪ Ｂ‬ﻇﺎ‪ Ｂ Ｃ‬ﺟﻮ ﺗﺒﺪګﻠﯽ ﮐﺮﺓ )ګﺎ ﺍﺳﺘﺒﺪﺍﻝ‬
‫ﮐﺮﺓ ﺍﮔﺮ ﻋﺘ‪，‬ﺒﯽ ﮐﻮ ﺑﺮﺍﻧﻪ ﻟﮕﺔ (ﺍﺱ ﺳﺔ ګﻪ ﻣﻄﺎﻟﺒﻪ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﺎ ﺟﺎﺋﺔ ﮔﺎ ﮐﻪ ﻭﻩ ﺍﻋ‪＋‬ﻥ‬
‫ﮐﺮﺓ ﮐﻪ ﻭﻩ ﺷﺮګﻌﺖ ﭘﺮ ﺍﺱ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﮐﻮ ﺭﺍﺣﺞ ﻗﺮﺍﺭ ﻧﻬ‪ Ｓ‬ﺩګﺘﺎ ﺍﻭﺭ ﻧﻪ ﻫﯽ ﺑﺮﺍﺑﺮ ﻗﺮﺍﺭ‬
‫ﺩګﺘﺎ ‪ Ｂ‬۔ﭘ‪％‬ﺮ ﺍﺳﺔ ﮐﻔﺮ ﺍﺻﻐﺮ ﮐﺎ ﺣﮑﻢ ﺩګﺘﺎ ‪ Ｂ‬ﺍګﺴﯽ ﻫﯽ ﺍﭘﻨﯽ ﺩګﮕﺮ ﺧﺮﺍﻓﺎﺕ۔‪ Ａ‬ﺍﷲ‬
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‫ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻋﺎﻡ ﺣﮑﻢ ﮐﺮ_ ﮐﻮ ﮐﻔﺮ ﺍﮐﺒﺮ ﻧﻬ‪ Ｓ‬ﺳﻤﺠ‪％‬ﺘﺔ ﺍﺱ ﻣ‪ Ｓ‬ﻫﻤﺎﺭ‬
‫ﺍﺍﺧﺘ‪＋‬ﻑ ﻧﻬ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻣﻄﻠﻖ ﺣﮑﻢ ﮐﺮﻧﺎ ګﺎ ﻣﻄﻠﻖ ﻗﺎﻧﻮﻥ‬
‫ﺳﺎﺯﯼ ﮐﺮﻧﺎ ګﻪ ﺍﻟﮓ ﻣﺴﺌﻠﻪ ‪ Ｂ‬ﺳﻠﻔ‪，‬ﺖ ﮐﺔ ﺩﻋﻮګﺪﺍﺭﻭﺃ ﻣ‪ Ｓ‬ﺳﺔ ﮐﻮﺋﯽ ﺍګﮏ ‪Ｌ‬ﯽ ﺍﺱ‬
‫ﺑﺎﺕ ﮐﯽ ﺩﻟ‪，‬ﻞ ﻧﻬ‪ Ｓ‬ﺩﺓ ﺳﮑﺘﺎ ﮐﻪ ګﻪ ﮔﻨﺎ ﻩ ‪ Ｂ‬ﺗﻤﺒﺎﮐﻮ ﻧﻮﺷﯽ ګﺎ ﺍﺟﻨﺒﯽ ﻋﻮﺭﺕ ﮐﻮ‬
‫ﺩګﮑ‪％‬ﻨﺔ ﮐﺔ ﺑﺮﺍﺑﺮ‪ Ｂ‬۔‬

‫ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﺩﻻﺋﻞ‬
‫ﭘﻬﻠﯽ ﺩﻟ‪，‬ﻞ ‪”:‬ﺟﺎﺋﺮ ګﻌﻨﯽ ﻇﺎ‪ Ｐ‬ﺣﺎﮐﻢ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﻧﻪ ﮐﺮ_ ﭘﺮ ﺍﺟﻤﺎﻉ ‪“Ｂ‬ﺳﺒﺤﺎﻥ ﺍﷲ‬
‫ﻣﻮﺻﻮﻑ ﻋﻠﻢ ﺟﺪﻝ ﻭﺍﺳﺘﺪﻻﻝ ﮐﯽ ﻣﺒﺎﺩګﺎﺕ ﺗﮏ ﺳﺔ ﻭﺍﻗﻒ ﻧﻬ‪ Ｓ‬ﺍﺧﺘ‪＋‬ﻑ ﻣ‪ Ｓ‬ﺩﻟ‪，‬ﻞ‬
‫‪Ｌ‬ﯽ ﻣﺨﺘﻠﻒ ﭘ‪，‬ﺶ ﺍﻭﺭ ﺍﮔﺮ ‪ Ａ‬ګﻪ ﻣﺎﻥ ﻟ‪ Ｓ‬ﮐﻪ ﻣﺒﺪﻝ ګﻌﻨﯽ ﺷﺮګﻌﺖ ﮐﻮ ﺗﺒﺪګﻞ ﮐﺮ_‬
‫ﻭﺍﻻ )ګﺎ ﻣﺴﺘﺒﺪﻝ (ﮔﻨﺎﻩ ﮔﺎﺭ ګﺎ ﻇﺎ‪ Ｐ‬ﻫﻮﺗﺎ ‪ Ｂ‬ﺗﻮ ‪Ｃ‬ﮔﺰ ﺍﺧﺘ‪＋‬ﻑ ﻭﺍﻗﻊ ﻫﯽ ﻧﻪ ﻫﻮﺗﺎ ‪Ａ‬‬
‫ﺟﺎﺋﺮ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﻧﻪ ﮐﺮ_ ﮐﺔ ﺍﺟﻤﺎﻉ ﺍﻭﺭ ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺍﺑﻦ ﻋﺒﺪﺍﻟﺒﺮ‪‬ﮐﺔ ﻗﻮﻝ ﺳﺔ‬
‫ﺍﺧﺘ‪＋‬ﻑ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﻟ‪，‬ﮑﻦ ‪ Ａ‬ﺍﻥ ﺩﻭﻧﻮﺃ ﺻﻮﺭﺗﻮﺃ ﻣ‪ Ｓ‬ﻓﺮﻕ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍګﮏ ﺻﻮﺭﺕ‬
‫ﺗﻮ ګﻬﯽ ﺟﺲ ﭘﺮ ﺍﺟﻤﺎﻉ ‪ Ｂ‬ﺍﻭﺭ ﺩﻭﺳﺮﯼ ﺻﻮﺭﺕ ﻣﻄﻠﻖ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﯽ ﺍﻭﺭ ﺳﻤﻊ‬
‫ﻭﺑﺼﺮ ﺍﻭﺭ ﻏﻮﺭﻭﻓﮑﺮ ﮐﯽ ﺻ‪＋‬ﺣ‪，‬ﺖ ﺭﮐ‪％‬ﻨﺔ ﻭﺍﻻ ﺩﻭﻧﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻓﺮﻕ ﮐﻮ ﺍﭼ‪％‬ﯽ ﻃﺮﺡ‬
‫ﺟﺎﻧﺘﺎ ‪ Ｂ‬۔‬
‫ﺩﻭﺳﺮﯼ ﺩﻟ‪，‬ﻞ‪:‬ﺍﺱ ﺻﻮﺭﺕ ګﻌﻨﯽ ﻣﻄﻠﻖ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﺔ ﻣﻠﺖ ﺳﺔ ﺧﺎﺭﺝ ﮐﺮﺩګﻨﺔ‬
‫ﻭﺍﻟﺔ ﮐﻔﺮ ﺍﮐﺒﺮ ﻫﻮ_ ﭘﺮ ﻭﺍﻓﺮ ﺩﻻﺋﻞ ﮐﺎ ﻣﻮﺟﻮﺩ ﻧﻪ ﻫﻮﻧﺎ۔‪ Ａ‬ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺳﻮﺭة ﺍﻟﻤﺎﺋﺪﻩ‬
‫ﮐﯽ ﺁګﺖ ﺍﻭﺭ ﺍﺱ ﺟ‪，‬ﺴﯽ ﺩګﮕﺮ ﺁګﺎﺕ ﺟﻮ ﻗﺮﺁﻥ ﻣ‪ Ｓ‬ﺑﺎﺭﺑﺎﺭ ﺁﺗﯽ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺣﮑﻢ ﺍﻭﺭ‬
‫ﻗﺎﻧﻮﻥ ﮐﻮ ﺗﻮﺣ‪，‬ﺪ ﺳﺔ ﻗﺮﺍﺭ ﺩګﺘﯽ ﻫ‪ Ｓ‬ﺟﻮ ﺷﺨﺺ ﺍﻥ ﺁګﺎﺕ ﮐﻮ ﺍﻥ ﮐﺔ ﻇﺎ‪ Ｃ‬ﺍﻭﺭ ﺍﺻﻞ‬
‫ﻣﻮﺿﻮﻉ ﺳﺔ ﭘ‪，％‬ﺮ ﺩﺓ ﺍﻭﺭ ګﻪ ﮔﻤﺎﻥ ﮐﺮﺓ ﮐﻪ ګﻪ ﺁګﺎﺕ ﻇﺎ‪ Ｃ‬ﭘﺮ ﺍﺳﯽ ﻭﻗﺖ ﺣﻤﻞ ﮐﯽ‬
‫ﺟﺎﺳﮑﺘﯽ ﻫ‪ Ｓ‬ﺟﺐ ﺍﺳﺘﺤ‪＋‬ﻝ ﮐﯽ ﺷﺮﻁ ﻟﮕﺎﺋﯽ ﺟﺎﺋﺔ ﺍﻭﺭ ﭘ‪％‬ﺮ ﺍﺱ ﻃﺮﺡ ﻣﻄﻠﻖ ﻗﺎﻧﻮﻥ‬
‫ﺳﺎﺯﯼ ﺍﻭﺭ ﮔﻨﺎﻩ ﮐﻮ ﺑﺮﺍﺑﺮ ﻗﺮﺍﺭ ﺩﺓ ﺗﻮ ﺍګﺴﺔ ﺷﺨﺺ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻫﻤﻨﻮﺍٶﺃ ﮐﻮ ﺩﻟ‪，‬ﻞ‬
‫ﮐﯽ ﺿﺮﻭﺭﺕ ﻫﯽ ﮐ‪，‬ﺎ ‪ Ｂ‬ﻭﻩ ﺗﻮ ﺍﻃﺎﻋﺖ ﮐﺔ ﻣﻌﻨﯽ ﺍﻭﺭ ﺗﻮﺣ‪，‬ﺪ ﮐﺔ ﻣﻔﻬﻮﻡ ﺍﻭﺭ ﺍﺱ ﺑﺎﺭﺓ‬
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‫ﻣ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ﺍﻗﻮﺍﻝ ﺗﮏ ﺳﺔ ﺑﺔ ﺧﺒﺮ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ‪ Ａ‬ﻭﺿﺎﺣﺖ ﮐﺮګﺄ ﮔﺔ ﺍﻭﺭ‬

‫ﺍګﺴﺔ ﻫﯽ ﺍﻧﻬ‪ Ｓ‬ﻗﻮﺍﻋﺪ ﻋﺎﻣﻪ ﺍﻭﺭ ﺗﺒﺪګﻞ ګﺎ ﺍﺳﺘﺒﺪﺍﻝ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﭘﻨﺔ ﻣﻮﻗﻒ ﮐﺔ‬
‫ﻣﺘﻌﻠﻖ ﺷﺎﺭﻉ ﮐﺎ ﻣﻘﺼﻮﺩ ﻣﻌﻠﻮﻡ ﮐﺮ_ ﮐﺔ ﻟﺌﺔ ﻣﺨﺘﻠﻒ ﺍﺩﻟﻪ ﮐﺔ ﺍﻃﺮﺍﻑ ﮐﻮ ﺟﻤﻊ ﮐﺮ_‬
‫ﮐﯽ ﻫﯽ ﺧﺒﺮ ﻧﻬ‪ Ｓ‬۔ﺍﷲ ﺍﺱ ﮐﯽ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻣﻘﻠﺪګﻦ ﮐﯽ ﺑﺨﺸﺶ ﻓﺮﻣﺎﺋﺔ۔‬
‫ﺍﺱ ﺻﻮﺭﺕ ﮐﺔ ﻣﺴﺎﺋﻞ ﻣ‪ Ｓ‬ﺳﺔ ﺩﻭﺳﺮﺍ ﻣﺴﺌﻠﻪ ‪:‬ﮐﻪ ﺟﻮ ﻣﺴﺘﺒﺪﻝ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﺮﺓ‬
‫ﮔﻮګﺎ ﺍﺱ _ ﻣﺠﺮﺩ ﺗﺎﺭﮎ )ګﻌﻨﯽ ﺟﻮ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﮐﻮ ﺧﻮﺍﻫﺶ ﻭﻏ‪，‬ﺮﻩ ﮐﯽ ﺑﻨﺎءﭘﺮ‬
‫ﺗﺮﮎ ﮐﺮﺩﺓ(ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﯽ ۔‪ Ａ‬ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﮐﻮ ګﻪ ﺻﻮﺭﺕ ﻫﯽ ﮐﻬﺎﺃ ﺳﺔ‬
‫ﻣﻞ ﮔﺌﯽ ﭼﻪ ﺟﺎﺋ‪，‬ﮑﻪ ﻭﻩ ﺍﺱ ﭘﺮ ﺩﻻﺋﻞ ﭘ‪，‬ﺶ ﮐﺮﺓ ﮐ‪，‬ﻮﻧﮑﻪ ﻣﺒﺪّﻝ ﻫﻮ ګﺎ ﻣﺴﺘﺒﺪﻝ ﺩﻭﻧﻮﺃ‬
‫ﻫﯽ ﺑﻬﺮﺣﺎﻝ ﺍګﮏ ﻧﺌﯽ ﺷﺮګﻌﺖ ﻗﺎﻧﻮﻥ ﺑﻨﺎﺗﺔ ﻫ‪ Ｓ‬ﺍﻥ ﺩﻭﻧﻮﺃ ﻣ‪ Ｓ‬ﺳﺔ ﮐﻮﺋﯽ ﺍګﺴﺎﻧﻬ‪Ｓ‬‬
‫ﮐﻪ ﺣﮑﻢ ﮐﻮ ﭼ‪％‬ﻮﺅ ﭼ‪％‬ﺎﺅ ﮐﺮ ﺍﭘﻨﺔ ﮔ‪％‬ﺮ ﻣ‪ Ｓ‬ﺑﺔ ﮐﺎﺭ ﺑ‪％＂，‬ﺎ ﺭ‪ Ｂ‬ﺗﻮﻋﺘ‪，‬ﺒﯽ _ ﺗﺮﮎ ﮐﯽ‬
‫ﺟﻮ ﺻﻮﺭﺕ ﺫﮐﺮ ﮐﯽ ‪ Ｂ‬ﺍﺱ ﮐﺎﮐﻮﺋﯽ ﻭﺟﻮﺩ ﻧﻬ‪ Ｓ‬ګﻬﯽ ﻭﺟﻪ ‪ Ｂ‬ﮐﻪ ﺍﺱ ﺻﻮﺭﺕ ﮐﺔ‬
‫ﻟﻮﺍﺯﻡ ‪Ｌ‬ﯽ ﻧﻬ‪ Ｓ‬۔ﻋﺘ‪，‬ﺒﯽ ﺑﺎﺭ ﺑﺎﺭ ﻣﺮﻭﺯﯼ ﮐﺔ ﺍﻗﻮﺍﻝ ﭘ‪，‬ﺶ ﮐﺮﺗﺎ ‪ Ｂ‬ﺟﻮ ﻫﻤﺎﺭﺓ ﻣﻮﻗﻒ‬
‫ﮐﯽ ﻫﯽ ﺗﺎﺋ‪，‬ﺪ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﻭﻩ ﺍګﮏ ﺍګﺴﯽ ﺑﺎﺕ ﮐﺔ ﺛﺎﺑﺖ ﮐﺮ_ ﻣ‪ Ｓ‬ﺧﻮﺩ ﮐﻮ ﺗ‪％‬ﮑﺎ ﺋﺔ‬
‫ﺟﺎﺭ＠ ‪ Ｂ‬ﺟﺲ ﮐﺎ ﺍﻧﮑﺎﺭ ﺍﺱ ﮐﺎ ﻣﺨﺎﻟﻒ ‪Ｌ‬ﯽ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺎ ﮐﻪ ﺍﻋﻤﺎﻝ ﻣ‪ Ｓ‬ﺻﺮﻑ ﻧﻤﺎﺯ ﻫﯽ‬
‫ﺍګﺴﺎ ﻋﻤﻞ ‪ Ｂ‬ﺟﺲ ﮐﺎ ﺗﺎﺭﮎ ﮐﺎﻓﺮ ‪) Ｂ‬ﺍﺱ ﭘﺮ ‪Ｌ‬ﯽ ﻓﻘﻪ ﻣ‪ Ｓ‬ﺍﺧﺘ‪＋‬ﻑ ‪(Ｂ‬ﺟﺒﮑﻪ ﺍﺱ‬
‫ﻣﻮﺿﻮﻉ ﮐﺎ ﻫﻤﺎﺭﺓ ﻣﺎﺑ‪，‬ﻦ ﺍﺧﺘ‪＋‬ﻑ ﺳﺔ ﮐﻮﺋﯽ ﺗﻌﻠﻖ ﻧﻬ‪ Ｂ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻣﻌﺎﻣﻠﻪ ﺍﷲ ﮐﺔ‬
‫ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﺟﻮ ﺗﺮﮎ ﮐﺎ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﻣﺨﺎﻟﻒ ﻗﺎﻧﻮﻥ ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎ_ ﺍﻭﺭ‬
‫ﺍﺳﺔ ﻟﻮﮔﻮﺃ ﮐﺔ ﻟﺌﺔ ﺩګﻦ ﺿﺎﺑﻄﻪ ﺑﻨﺎ_ ﮐﺎ ‪) Ｂ‬ﺩګﻦ ﻭﻩ ﻫﻮﺗﺎ ‪ Ｂ‬ﺟﺴﺔ ﻟﻮﮒ ﺑﻄﻮﺭ‬
‫ﺿﺎﺑﻄﻪ ﻣﺎﻧ‪ Ｓ‬ګﻌﻨﯽ ﺩﻝ ﺳﺔ ﺍﺳﺔ ﺗﺴﻠ‪，‬ﻢ ﮐﺮګﺄ ﺍﮔﺮ ﻋﺘ‪，‬ﺒﯽ ﺍﺱ ﺑﺎﺕ ﮐﻮ ﺳﻤﺠ‪％‬ﻨﺔ ﮐﯽ‬
‫ﮐﻮﺷﺶ ﮐﺮﺓ (ﭘ‪％‬ﺮ ﻋﺘ‪，‬ﺒﯽ _ ﺣﺮﻭﺭﯼ ﺧﻮﺍﺭﺝ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﺋﻤﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ﺟﻮ‬
‫ﺍﻗﻮﺍﻝ ﻧﻘﻞ ﮐﺌﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺁګﺖ ﮐﺔ ﻇﺎ‪ Ｃ‬ﮐﯽ ﺭﻭ ﺳﺔ ﺗﮑﻔ‪，‬ﺮ ﮐﺮ_ ﮐﺔ ﻗﺎﺋﻞ ﺗ‪％‬ﺔ ﺍﺱ‬
‫ﮐﺎ ﺩﻟ‪，‬ﻞ ﮐﺔ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﺍﺱ ﻣﻮﺿﻮﻉ ﺳﺔ ﮐﻮﺋﯽ ﺗﻌﻠﻖ ﻧﻬ‪ Ｂ Ｓ‬ﺑﻠﮑﻪ ګﻪ ﮐ‪＋‬ﻡ ﮐﻮ ﺍﺱ‬
‫ﮐﺔ ﺍﺻﻞ ﻣﻌﻨﯽ ﺳﺔ ﺑﻄﻮﺭ ﺗﺤﺮګﻒ ﭘ‪，％‬ﺮ ﺩګﻨﺎ ‪ Ｂ‬ﻟﻬٰﺬﺍ ﺁﺟﺮﯼ ﮐﺎ ﺧﻮﺍﺭﺝ ﮐﺔ ﻣﺘﻌﻠﻖ ګﻪ‬
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‫ﻗﻮﻝ ﮐﻪ ‪”:‬ﺟﺐ ﻭﻩ )ﺧﻮﺍﺭﺝ (ګﻪ ﺩګﮑ‪％‬ﺘﺔ ﮐﻪ ﺍﻣﺎﻡ ﺣﻖ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮﺗﺎ ‪ Ｂ‬ﺗﻮ ﻭﻩ‬
‫ﮐﺎﻓﺮ ﻫﻮﮔ‪，‬ﺎ ﺍﻭﺭ ﺟﺲ _ ﮐﻔﺮﮐ‪，‬ﺎ ﺍﺱ _ ﺍﭘﻨﺔ ﺭﺏ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺷﺮﮎ ﮐ‪，‬ﺎ ﭼﻨﺎﻧﭽﻪ ګﻪ‬
‫ﺍﻣﺮﺍءﻣﺸﺮﮎ ﻫﻮﺋﺔ “ﺍﺱ ﻗﻮﻝ ﺳﺔ ﺩﻟ‪，‬ﻞ ﻟ‪，‬ﻨﺎ ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻭﻩ ﺍﻣﺎﻡ ﺍﻭﺭ ﺣﻖ‬
‫ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮ_ ﮐﺔ ﻣﺘﻌﻠﻖ ﺑﺤﺚ ﮐﺮﺭ‪ Ｂ‬ﻫ‪ Ｓ‬ﺍﻭﺭ ګﻪ ﺩﻭﻧﻮﺃ ﺻﻮﺭﺗ‪ Ｓ‬ﻫﻤﺎﺭﺓ‬
‫ﻣﺎﺑ‪，‬ﻦ ﺍﺧﺘ‪＋‬ﻑ ﺳﺔ ﺍﻟﮓ ﻫ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﻫﻤﺎﺭﺓ ﻣﺎﺑ‪，‬ﻦ ﺍﺧﺘ‪＋‬ﻑ ﺍﺱ ﺍﻣﺎﻡ ﮐﺔ ﻣﺘﻌﻠﻖ‬
‫ﻧﻬ‪ Ｂ Ｓ‬ﺟﻮ ﺣﻖ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻓ‪，‬ﺼﻠﻪ ﺩﺓ ﺟ‪，‬ﺴﺔ ﺑﻨﯽ ﺍﻣ‪，‬ﻪ ﺍﻭﺭ ﺑﻨﯽ ﻋﺒﺎﺱ ﮐﺔ ﺍﻣﺮﺍءﮐﺮﺗﺔ‬
‫ﺭ‪ Ｂ‬ﺍﻥ ﮐﺔ ﺍﺩﻭﺍﺭ ﻣ‪ Ｓ‬ﺍﺋﻤﻪ ﺍﺳ‪＋‬ﻡ ﮐﺔ ﺍﻗﻮﺍﻝ ﻣﺸﻬﻮﺭ ﻭﻣﻌﺮﻭﻑ ﻫ‪ Ｓ‬ﺍﻭ ﺭﺍﺑﻦ ﻋﺒﺪﺍﻟﺒﺮ‬
‫‪،‬ﻗﺮﻃﺒﯽ‪،‬ﺍﺑﻮﺣ‪，‬ﺎﻥ‪ ‬ﻭﻏ‪，‬ﺮﻩ ﮐﺔ ﺍﻗﻮﺍﻝ ‪Ｌ‬ﯽ ﺍﺳﯽ ﮐﺔ ﻣﺘﻌﻠﻖ ﻫ‪ Ｓ‬۔ﺗ‪，‬ﺴﺮﺓ ﺍﻭﺭ ﭼﻮﺗ‪％‬ﺔ‬
‫ﻣﺴﺌﻠﺔ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﮐﺲ ﺩﻟ‪，‬ﻞ ﭘﺮ ‪ Ｂ‬ﻫﻤ‪ Ｓ‬ﻧﻬ‪ Ｓ‬ﻣﻌﻠﻮﻡ ﺗ‪，‬ﺴﺮﺓ ﻣﺴﺌﻠﺔ ﻣ‪ Ｓ‬ﻋﺘ‪，‬ﺒﯽ ﺑ‪，‬ﺎﻥ‬
‫ﮐﺮﺗﺎ ‪ Ｂ‬ﮐﻪ ﺟﻮﺍﺳﺘﺒﺪﺍﻝ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﭘﺮ ﺗﮑﻔ‪，‬ﺮ ﮐﺮﺗﺎ ﻫﻮ ﺗﻮ ﺍﺱ ﺳﺔ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ‬
‫ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮ_ ﮐﯽ ﺗﻤﺎﻡ ﺻﻮﺭﺗﻮﺃ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﻻﺯﻡ ﺁﺗﯽ ‪ Ｂ‬ګﻪ ﺍګﺴﯽ ﺑﺎﺕ ﮐﻮ ﻻﺯﻡ‬
‫ﻗﺮﺍﺭ ﺩګﻨﺎ ‪ Ｂ‬ﺟﻮ ﻻﺯﻡ ﻧﻬ‪ Ｓ‬ﺁﺗﯽ ﺍﻭﺭ ‪ Ａ‬ﺍګﺴﯽ ﺑﺎﺕ ﮐﻬﺘﺔ ﻫﯽ ﻧﻬ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﮔﺰﺭﭼﮑﺎ‬
‫‪Ｂ‬۔‬
‫ﭼﻮﺗ‪％‬ﺎ ﻣﺴﺌﻠﻪ ﮐﻪ‪:‬ﺟﻮﺍﺳﺘﺪﻻﻝ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﭘﺮﺗﮑﻔ‪，‬ﺮ ﮐﺮﺓ ﺍﺱ ﮐﺔ ﻟﺌﺔ ﻻﺯﻡ ‪ Ｂ‬ﮐﻪ ﮔﻨﺎﻫﻮﺃ‬
‫ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﭘﺮ ‪Ｌ‬ﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﺮﺓ ۔ﺳﺒﺤﺎﻥ ﺍﷲ ﺍﻟﻌﻈ‪，‬ﻢ ۔ﻋﺘ‪，‬ﺒﯽ ﭘﻬﻠﺔ ‪Ｌ‬ﯽ ګﻪ ﺑﺎﺕ ﺑ‪，‬ﺎﻥ‬
‫ﮐﺮﭼﮑﺎ ‪ Ｂ‬ﻫﻤﺎﺭﺓ ﻗﻮﻝ ﺳﺔ ګﻪ ﻻﺯﻡ ﻧﻬ‪ Ｓ‬ﺁﺗﺎ ﮐ‪，‬ﻮﻧﮑﻪ ﺟﺲ ﺻﻮﺭﺕ ﮐﺔ ﻣﺮﺗﮑﺐ ﮐﯽ‬
‫ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﺗﮑﻔ‪，‬ﺮ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﻭﻩ ﻣﻌﺎﺻﯽ ﺍﻭﺭ ﮔﻨﺎﻫﻮﺃ ﮐﯽ ﺻﻮﺭﺕ ﺳﺔ ﻣﺨﺘﻠﻒ ‪ Ｂ‬ﻟﻬٰﺬﺍ‬
‫ګﻪ ﺩﻟ‪，‬ﻞ ‪Ｌ‬ﯽ ﺩﺭﺳﺖ ﻧﻪ ﻫﻮﺋﯽ ۔‬
‫ﭘﺎﻧﭽﻮﺍﺃ ﻣﺴﺌﻠﻪ )ﺻﻔﺤﻪ‪:(39:‬ﻣﻌﻠﻮﻡ ﻧﻬ‪ Ｓ‬ﻋﺘ‪，‬ﺒﯽ ﮐﯽ ﻋﻘﻞ _ ﺍﺳﺔ ﻟﮑ‪％‬ﻨﺎ ﮐ‪，‬ﺴﺔ ﮔﻮﺍﺭﺍ‬
‫ﮐﺮﻟ‪，‬ﺎ ﮐﻪ ﺗﺒﺪګﻠﯽ ﺷﺮﻉ ﮐﯽ ﮐﻮﺋﯽ ﺣﺪ ﻣﻘﺮﺭ ﻧﻬ‪ Ｂ Ｓ‬ﻣﮑﻤﻞ ﺷﺮﻉ ګﺎ ﺗﻬﺎﺋﯽ ګﺎ‬
‫ﭼﻮﺗ‪％‬ﺎﺋﯽ )ﮐﻪ ﺍﺱ ﭘﺮ ﺣﮑﻢ ﻟﮕﺎګﺎ ﺟﺎﺋﺔ (ﺳﺒﺤﺎﻥ ﺍﷲ ﺍﻟﻌﻈ‪，‬ﻢ ﺑﻠﮑﻪ ﻣﻌﺎﻣﻠﻪ ﺍﺱ ﺳﺔ ﺯګﺎﺩﻩ‬
‫ﮔ‪％‬ﻤﺒ‪，‬ﺮ ‪ Ｂ‬ﺍﺱ ﺩﺳﺘﻮﺭ ﺍﻋﻠﯽٰ ﮐﺎ ﻣﻌﺎﻣﻠﻪ ‪ Ｂ‬ﺟﺴﺔ ﺣﺎﮐﻢ ﺍﭘﻨﺔ ﺷﻬﺮﻭﺃ ﻣ‪ Ｓ‬ﭘﺎﺭﻟ‪，‬ﻤﻨ¦‬
‫ﮐﯽ ﻣﻮﺍﻓﻘﺖ ﻭﺍﺟﺎﺯﺕ ﮐﺔ ﺑﻌﺪ ﻧﺎﻓﺬ ﮐﺮﺗﺎ‪ Ｂ‬ﺟﺲ ﺩﺳﺘﻮﺭ ﻣ‪ Ｓ‬ﺻﺮﺍﺣﺘﺎً ﻟﮑ‪％‬ﺎ ‪ Ｂ‬ﮐﻪ ﺍﷲ‬
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‫ﮐﺎ ﻗﺎﻧﻮﻥ ”ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﺔ ﺩګﮕﺮ ﻣﺼﺎﺩﺭ ﮐﯽ ﻃﺮﺡ ﺍګﮏ ﻣﺼﺪﺭ ‪“ Ｂ‬ګﺎ ﺍﮔﺮ ﺯګﺎﺩﻩ ﻫﯽ‬
‫ﺍﻫﻤ‪，‬ﺖ ﺩﺓ ﺩﯼ ﺗﻮ ”ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﺎ ﺑﻨ‪，‬ﺎﺩﯼ ﻣﺼﺪﺭ‪)“ Ｂ‬ګﻌﻨﯽ ﻣﻄﻠﻘﺎً ﭘ‪％‬ﺮ ‪Ｌ‬ﯽ ﻧﻬ‪Ｓ‬‬
‫(ﺍﻭﺭ ﭘ‪％‬ﺮ ﻭﻩ ﺣﺎﮐﻢ ﻟﻮﮔﻮﺃ ﮐﻮ ﺍﺳﯽ ﮐﺎ ﭘﺎﺑﻨﺪ ﮐﺮﺗﺎ ‪ Ｂ‬ﺍﮔﺮﭼﻪ ﺑﻌﺾ ﻗﻮﺍﻧ‪，‬ﻦ ﻣ‪Ｓ‬‬
‫ﺷﺮګﻌﺖ ﮐﺔ ﮐﭽ‪ ＃‬ﭘﻬﻠﻮٶﺃ ﮐﺎ‪Ｌ‬ﯽ ﺧ‪，‬ﺎﻝ ﺭﮐ‪％‬ﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﭘﺮ ﺍﺱ ﺳﺔ ﺷﺮګﻌﺖ ﮐﺔ ﮐﻠﯽ‬
‫ﻃﻮﺭ ﭘﺮ ﺗﺒﺪګﻞ ګﺎ ﺍﺳﺘﺒﺪﺍﻝ ﮐﺮﺩګﺌﺔ ﺟﺎ_ ﭘﺮ ﮐﻮﺋﯽ ﻓﺮﻕ ﻧﻬ‪ Ｓ‬ﭘﺆﺗﺎ ۔‬
‫ﭼ‪＂％‬ﺎ ﻣﺴﺌﻠﻪ)ﺹ‪ :(40:‬ﻋﺘ‪，‬ﺒﯽ ﻇﺎ‪ Ｃ‬ﺍﻭﺭ ﺑﺎﻃﻦ ﮐﺔ ﺍګﮏ ﺩﻭﺳﺮﺓ ﺳﺔ ﻻﺯﻡ ﻫﻮ_ ﮐﺔ‬
‫ﻣﺘﻌﻠﻖ ﺍګﮏ ﻗﺎﻋﺪﺓ ﺳﺔ ﺑﺤﺚ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ګﻪ ﮐﻬﺘﺎ ‪ Ｂ‬ﮐﻪ ﺍﺱ ﮐﺎ ﺍﺱ ﻣﻮﺿﻮﻉ ﺳﺔ‬
‫ﮐﻮﺋﯽ ﺗﻌﻠﻖ ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ﭘ‪％‬ﺮ ﭼﻮﺭ ﺍﻭﺭ ﺯﺍ ﮐﯽ ﺍګﮏ ﻣﺜﺎﻝ ﺑﻠﮑﻪ ﺩﻟ‪，‬ﻞ ﭘ‪，‬ﺶ ﮐﺮﺗﺎ ‪Ｂ‬‬
‫ﺟﺒﮑﻪ ﺍﻥ ﮐﺔ ﻇﺎ‪Ｃ‬ﯼ ﻋﻤﻞ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺍﻥ ﮐﺔ ﺍګﻤﺎﻥ ﮐﻮ ﺑﺎﻟﮑﻞ ﻫﯽ ﺧﺘﻢ ﮐﺮﺩګﻨﺎ ﺩﺭﺳﺖ‬
‫ﻧﻬ‪) Ｂ Ｓ‬ﻋﻤﻞ ﻇﺎ‪ Ｃ‬ﺍﻭﺭ ﺍګﻤﺎﻥ ﺑﺎﻃﻦ ‪(Ｂ‬ګﻪ ﺑﺎﺕ ‪ Ａ‬ﭘﻬﻠﺔ ‪Ｌ‬ﯽ ﺑﺎﺭ＠ ﺫﮐﺮ ﮐﺮﭼﮑﺔ ﻫ‪Ｓ‬‬
‫ﮐﻪ ﻫﻤﺎﺭﺍ ﺍﺱ ﻣﺴﺌﻠﺔ ﻣ‪ Ｓ‬ﺍﺧﺘ‪＋‬ﻑ ﻧﻬ‪ Ｂ Ｓ‬ﻟﻬٰﺬﺍ ﺍﺱ ﻣ‪ Ｓ‬ﺍﻟﺠ‪％‬ﻨﺔ ﮐﯽ ﺿﺮﻭﺭﺕ ﻫﯽ‬
‫ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﺱ ﻃﺮﺡ ﮐﺎ ﺍﻧﺪﺍﺯ ﻫﻤﺎﺭﺓ ﺍﺱ ﺧ‪，‬ﺎﻝ ﮐﻮ ﻣﺰګﺪ ﺗﻘﻮګﺖ ﭘﻬﻨﭽﺎﺗﺎ ‪ Ｂ‬ﮐﻪ‬
‫ﻋﺘ‪，‬ﺒﯽ ﮔﻨﺎﻩ ﺍﻭﺭ ﮐﻔﺮ ﮐﯽ ﺻﻮﺭﺗﻮﺃ ﻣ‪ Ｓ‬ﻓﺮﻕ ﮐﺮ_ ﮐﯽ ﺻ‪＋‬ﺣ‪，‬ﺖ ﻧﻬ‪ Ｓ‬ﺭﮐ‪％‬ﺘﺎ ۔‬
‫ﺁ！‪％‬ﻮګﺄ ﺣﺎﻟﺖ ‪ :‬ﻗﺎﻧﻮﻥ ﺑﻨﺎﻧﺎ‪:‬ﺍﺱ ﻣ‪ Ｓ‬ﻋﺘ‪，‬ﺒﯽ ﺍﺿﻄﺮﺍﺏ ﮐﺎ ﺷﮑﺎﺭ ‪ Ｂ‬ﺍﻭﺭ ﻫﻤﺎﺭﺓ ﻧﻈﺮګﺔ‬
‫ﮐﻮ ﻫﯽ ﺛﺎﺑﺖ ﮐﺮﺭ＠ ‪ Ｂ‬ﭘﻬﻠﯽ ﺣﺎﻟﺖ ﮐﺔ ﺩﻭﺳﺮﺓ ﻣﺴﺌﻠﺔ ﻣ‪ Ｓ‬ﺻﻔﺤﻪ ‪ 43‬ﭘﺮ ﻟﮑ‪％‬ﺘﺎ‬
‫‪”:Ｂ‬ﻋﻤﻞ ﮐﺮﮐﺔ ﺩﮐ‪％‬ﺎﺋﺔ ﺍﻭﺭ ﺻﺮﺍﺣﺖ ﮐﺮﺓ ﮐﻪ ﺍﺳﺔ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﺎ ﺣﻖ ‪ Ｂ‬ﺻﺮﻑ‬
‫ﺍﭘﻨﺔ ﻋﻤﻞ ﺳﺔ ﺍګﺴﺎ ﻇﺎ‪ Ｃ‬ﻧﻪ ﮐﺮﺓ ﺗﻮﺑ‪＋‬ﺷﺒﻪ ګﻪ ﮐﻔﺮ ﺍﮐﺒﺮ ﮐﺎ ﻣﺮﺗﮑﺐ ‪“ Ｂ‬ﺳﺒﺤﺎﻥ ﺍﷲ‬
‫ﮐﻪ ﺟﺲ _ ﺍﺱ ﮐﯽ ﺯﺑﺎﻥ ﭘﺮ ﺣﻖ ﮐﻮ ﺟﺎﺭﯼ ﮐﺮﺩګﺎ ﭘﺮ ﺍﺱ ﮐﯽ ﻋﻘﻞ ﺍﺱ ﮐﻮ ﺳﻤﺠ‪ ＃‬ﻧﻪ‬
‫ﺳﮑﯽ ﺍﻭﺭ ﺍﺳﺔ ﻫﻤﺎﺭﺓ ﺧ‪＋‬ﻑ ﺳﻤﺠ‪ ＃‬ﺑ‪％＂，‬ﺎ ﺣﺎﻻﻧﮑﻪ ﺩﻭﺳﺮﯼ ﺣﺎﻟﺖ ﻣ‪ Ｓ‬ﺍﺳﯽ ﮐﺎ‬
‫ﺩﻋﻮګﺪﺍﺭ ‪ Ａ Ｂ‬ﻋﺘ‪，‬ﺒﯽ ﺳﺔ ﭘﻮﭼ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐ‪，‬ﺎ ﻣﺴﻠﻤﺎﻥ ﮐﻮ ﺍﺗﻨﯽ ﻋﻘﻞ ﻧﻬ‪ Ｂ Ｓ‬ﮐﻪ ﺍﭘﻨﺔ‬
‫ﻣﺎﺣﻮﻝ ﺍﻭﺭﻟﻮﮔﻮﺃ ﮐﯽ ﺍﻏﺮﺍﺽ ﻭﻣﻘﺎﺻﺪ ﮐﻮ ﺟﺎﻥ ﺍﻭﺭ ﺳﻤﺠ‪ ＃‬ﺳﮑﺔ ؟ﻋﺘ‪，‬ﺒﯽ ﮐﺎ ﺻﺮﺍﺣﺖ‬
‫ﺳﺔ ﮐ‪，‬ﺎ ﻣﻄﻠﺐ ‪ Ｂ‬ﮐ‪，‬ﺎ ﺣﺎﮐﻢ ﺑﺎﻟﺘﮑﺮﺍﺭ ﺻﺮﺍﺣﺖ ﮐﺮﺓ ﮐﻪ ﻭﻩ ﺩﺳﺘﻮﺭ ﺟﻮ ﺑ‪＋‬ﺷﺒﻪ‬
‫ﺷﺮګﻌﺖ ﺍﺳ‪＋‬ﻣ‪，‬ﻪ ﮐﻮ ﺩګﮕﺮ ﻣﻐﺮﺏ ﺍﻭﺭ ﻗﺎﻧﻮﻥ ﺳﺎﺯ ﺍﺳﻤﺒﻠﯽ ﺳﺔ ﻭﺍﺭﺩ ﺷﺪﻩ ﻭﺿﻌﯽ‬
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‫ﺷﺮګﻌﺘﻮﺃ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﻮ ﺑﺎﻟﮑﻞ ﺑﺮﺍﺑﺮ ﺍګﮏ ﺟ‪，‬ﺴﺎ ﻗﺮﺍﺭ ﺩګﺘﺎ ګﻬﯽ ﻭﻩ ﻗﺎﻧﻮﻥ ‪ Ｂ‬ﺟﺲ ﮐﺎ ﻭﻩ‬
‫ﻟﻮﮔﻮﺃ ﮐﻮ ﭘﺎﺑﻨﺪﮐﺮﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﺱ ﭘﺮ ﻋﻤﻞ ﺩﺭﺁﻣﺪ ﮐﺮ_ ﻭﺍﻟﻮﺃ ﮐﻮ ﺍﻧﻌﺎﻡ ﺍﻭﺭ ﺧ‪＋‬ﻑ‬
‫ﻭﺭﺯﯼ ﮐﺮ_ ﻭﺍﻟﻮﺃ ﮐﻮ ﺳﺰﺍ ﺩګﺘﺎ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺳ‪＋‬ﻣﯽ ﻗﺎﻧﻮﻥ ‪Ｌ‬ﯽ ﺩګﮕﺮ ﻣﺼﺎﺩﺭ ﮐﯽ ﻃﺮﺡ‬
‫ﺍګﮏ ﻣﺼﺪﺭ ﻫﯽ ‪ Ｂ‬؟ﮐ‪，‬ﺎ ﺍﺱ ﮐﺎ ګﻪ ﻣﻄﻠﺐ ﻧﻬ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺍﺳ‪＋‬ﻣﯽ ﻗﺎﻧﻮﻥ ﮐﻮ ﺩګﮕﺮ‬
‫ﻗﻮﺍﻧ‪，‬ﻦ ﮐﺔ ﺑﺮﺍﺑﺮ ﻗﺮﺍﺭ ﺩګﺘﺎ ‪ Ｂ‬ﺍﻭﺭﮐﻮﻥ ﺳﺔ ﺍﻟﻔﺎﻅ ﻫﻮﺃ ﮔﺔ ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﻧﺰﺩګﮏ‬
‫ﺣﺎﮐﻢ ﺍﻥ ﺳﺔ ﺻﺮﺍﺣﺖ ﮐﺮﺓ ﮐﻪ ﺍﺳ‪＋‬ﻣﯽ ﻗﺎﻧﻮﻥ ﻭﺿﻌﯽ ﻗﺎﻧﻮﻥ ﮐﺔ ﺑﺮﺍﺑﺮ ‪ Ｂ‬ﺍﻭﺭ ﻭﻩ‬
‫ﺍﻟﻔﺎﻅ ﮐﻬﺎﺃ ﺳﺔ ﺁﺋ‪ Ｓ‬ﮔﺔ؟ګﻪ ﮐﻬﺎﺃ ﮐﺎ ﻓ‪，‬ﺼﻠﻪ ‪ Ｂ‬ﮐ‪，‬ﺎﺣﺎﮐﻢ ﮐﯽ ګﻪ ﺗﺼﺮګﺢ ﺍﺱ ﺑﺎﺕ ﮐﺔ‬
‫ﻟﺌﺔ ﮐﺎ‪ Ｑ‬ﻧﻬ‪ Ｓ‬ﮐﻪ ﺗﻤﺎﻡ ﺷﻬﺮﻭﺃ ﻣ‪ Ｓ‬ﺩﺳﺘﻮﺭﯼ ﻗﺎﻧﻮﻥ ﺍﻋﻠﯽٰ ‪ Ｂ‬ﺍﻭﺭ ګﻪ ﺗﺼﺮګﺢ ﻧﻬ‪Ｂ Ｓ‬‬
‫ﮐﻪ ﺍﺳ‪＋‬ﻣﯽ ﻗﺎﻧﻮﻥ ﺍﻥ ﮐﺔ ﻟﺌﺔ ﺩګﮕﺮ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﯽ ﻣﺎﻧﻨﺪ ‪ Ｂ‬ګﺎ ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﻧﺰﺩګﮏ ګﻪ ﻗﻮﻝ‬
‫ﮐﺎ ﻻﺯﻡ ﻣﻌﻨﯽ ‪ Ｂ‬ﺍﺻﻞ ﻣﺮﺍﺩ ﻧﻬ‪ Ｓ‬ﺍﺑﻦ ﻗ‪，‬ﻢ‪‬ﺍﺱ ﻣﻘﺎﻡ ﭘﺮ ﻓﺮﻣﺎﺗﺔ ﻫ‪” :Ｓ‬ﻣﺎﻧﻊ ﻧﻪ‬
‫ﻫﻮ_ ﮐﺔ ﺑﺎﺟﻮﺩ ﻋﻤﻞ ﮐﺎ ﺑﻈﺎ‪ Ｃ‬ﭘ‪，‬ﭽ‪％‬ﺔ ﺭﻩ ﺟﺎﻧﺎ ﻫﯽ ﺑﺎﻃﻦ ﮐﺔ ﻓﺴﺎﺩ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﺍګﻤﺎﻥ‬
‫ﺳﺔ ﺧﺎﻟﯽ ﻫﻮ_ ﮐﯽ ﺩﻟ‪，‬ﻞ ‪ Ｂ‬ﺍﻭﺭ ﻋﻤﻞ ﮐﺎ ﻧﺎﻗﺺ ﻫﻮﻧﺎ )ﺑﺎﻃﻦ ﺍﻭﺭ ﺍګﻤﺎﻥ (ﮐﺔ ﻧﺎﻗﺺ‬
‫ﻫﻮ_ ﮐﯽ ﺩﻟ‪，‬ﻞ ‪) Ｂ‬ﺍﻟﻔﻮﺍﺋﺪ ﻻﺑﻦ ﺍﻟﻘ‪，‬ﻢ(۔ﺭﺳﻮﻝ ﺍﷲ‪ _‬ﺳﭻ ﻓﺮﻣﺎګﺎ‪”:‬ﺍﻟﺤ‪，‬ﺎءﻣﻦ‬
‫ﺍﻻګﻤﺎﻥ“ګﻌﻨﯽ ﺣ‪，‬ﺎءﺍګﻤﺎﻥ ﮐﺎ ﺣﺼﻪ ‪)Ｂ‬ﻣﺘﻔﻖ ﻋﻠ‪，‬ﻪ(۔ﺍﻭﺭ ﺑﻌﺾ ﻓﻀ‪＋‬ءګﻪ ﺩﻟ‪，‬ﻞ ﺩګﺘﺔ ﻫ‪Ｓ‬‬
‫ﮐﻪ ﺟﺲ _ ﻗﺎﻧﻮﻥ ﺑﻨﺎګﺎ ﻭﻩ ﻃﺎﻏﻮﺕ ﺑﻦ ﮔ‪，‬ﺎ ﺍﻭﺭ ﺍﺳﯽ ﻭﺟﻪ ﺳﺔ ﮐﺎﻓﺮ ﻫﻮﺍ ګﻪ ﻋﺠﺐ‬
‫ﺍﺧﺘ‪＋‬ﻁ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺷﺮګﻌﺖ ﺳﺎﺯ ﺍﻭﺭ ﻗﺎﻧﻮﻥ ﺳﺎﺯ ﮐﺎ ﮐﻔﺮ‬
‫ﻭﺻﻒ ﻃﺎﻏﻮﺕ ﻣ‪ Ｓ‬ﺍﺷﺘﺮﺍﮎ ﮐﯽ ﺑﻨﺎءﭘﺮ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﻃﺎﻏﻮﺕ ﻫﻮ_ ﺳﺔ ﭘﻬﻠﺔ ‪Ｌ‬ﯽ ﮐﻔﺮ‬
‫‪ Ｂ‬ﺟ‪，‬ﺴﺔ ﻭﻩ ﺻﻮﺭﺗ‪ Ｓ‬ﺟﻦ ﮐﺔ ﮐﻔﺮ ﻫﻮ_ ﭘﺮ ﺍﺗﻔﺎﻕ ‪ Ｂ‬ﺍﻥ ﮐﺔ ﻣﺘﻌﻠﻖ ﮐﻮﺋﯽ ﮐﻬﺔ ﮐﻪ ﻭﻩ‬
‫ﮐﻔﺮ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﮔﻨﺎﻩ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺱ ﮐﯽ ﺩﻟ‪，‬ﻞ ﺻﺤ‪，‬ﺢ ﺑﺨﺎﺭﯼ ﺍﺑﻮﺑﮑﺮﻩ‪‬ﺳﺔ ﻣﺮﻭﯼ ګﻪ‬
‫ﺣﺪګﺚ ‪ Ｂ‬ﻧﺒﯽ‪ _‬ﻓﺮﻣﺎګﺎ‪”:‬ﺍﮐﺒﺮ ﺍﻟﮑﺒﺎﺋﺮ ﺍﻻﺷﺮﺍﮎ ﺑﺎﷲ ﻭﻋﻘﻮﻕ ﺍﻟﻮﺍﻟﺪګﻦ ﻭﺷ‪％‬ﺎﺩۃ‬
‫ﺍﻟﺰﻭﺭ ﻭﺷ‪％‬ﺎﺩۃ ﺍﻟﺰﻭﺭ ﺛ‪＋‬ﺛﺎً ګﻘﻮﻝ ﺍﻟﺰﻭﺭ ﻓﻤﺎ ﺯﺍﻝ ګﮑﺮﺭ‪＄‬ﺎ ﺣﺘﯽ ﻗﻠﻨﺎ ﻟ‪，‬ﺘﻪ ﺳﮑﺖ“ګﻌﻨﯽ‬
‫‪:‬ﮐﺒ‪，‬ﺮﻩ ﮔﻨﺎﻫﻮﺃ ﻣ‪ Ｓ‬ﺳﺐ ﺳﺔ ﺑﺆﺍ ﮔﻨﺎﻩ ﺷﺮﮎ ‪ Ｂ‬ﺍﻭﺭ ﻭﺍﻟﺪګﻦ ﮐﯽ ﻧﺎﻓﺮﻣﺎ ﺍﻭﺭ‬
‫ﺟ‪％‬ﻮ！ﯽ ﮔﻮﺍﻫﯽ ‪ Ｂ‬ﺗ‪，‬ﻦ ﻣﺮﺗﺒﻪ ﺍګﺴﺎ ﻓﺮﻣﺎګﺎ ګﺎ ﮐﻬﺎ ﺟ‪％‬ﻮټ ﭘ‪％‬ﺮ ﺁﭖ ﺍﺳﺔ ﻣﺴﻠﺴﻞ‬
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‫ﮐﻬﺘﺔ ﻫﯽ ﺭ‪ Ｂ‬ﺣﺘﯽ ﮐﻪ ‪ _ Ａ‬ﮐﻬﺎ ﮐﺎﺵ ﺁﭖ ﺧﺎﻣﻮﺵ ﻫﻮﺟﺎﺋ‪Ｓ‬۔ﺗﻮ ﮐ‪，‬ﺎ ګﻪ ﺣﺪګﺚ ﺍﺱ‬

‫ﺑﺎﺕ ﮐﯽ ﺩﻟ‪，‬ﻞ ﺑﻦ ﺳﮑﺘﯽ ‪ Ｂ‬ﮐﻪ ﺍﷲ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺷﺮﮎ ﮐﺮﻧﺎﮐﺒ‪，‬ﺮﻩ ﮔﻨﺎﻩ ‪ Ｂ‬ﮐﻔﺮ ﻧﻬ‪Ｓ‬‬
‫؟ﺣﻘ‪，‬ﻘﺖ ﻣ‪ Ｓ‬ﺷﺮﮎ ﮐﻔﺮ ‪ Ｂ‬ﺍﺱ ﺳﺔ ﭘﻬﻠﺔ ﮐﻪ ﻭﻩ ﮐﺒ‪，‬ﺮﻩ ﻫﻮ ﺑﺎﻭﺟﻮﺩګﮑﻪ ﻭﻩ ﮐﺒ‪，‬ﺮﻩ ﻫﻮ‬
‫ﺑﻠﮑﻪ ﮐﺒ‪，‬ﺮﻩ ﺳﺔ ‪Ｌ‬ﯽ ﺑﺆﺍ ﺍﻭﺭ ﺷﺮﮎ ﮐﺎ ﮐﻔﺮ ﻫﻮﻧﺎ ﺩګﮕﺮ ﻣﺘﻌﺪﺩ ﺩﻻﺋﻞ ﺳﺔ ﺛﺎﺑﺖ ‪Ｂ‬‬
‫ﺑﺎﻟﮑﻞ ﺍﺳﯽ ﻃﺮﺡ ﻗﺎﻧﻮﻥ ﺳﺎﺯ ګﺎ ﻗﺎﻧﻮﻥ ﺩﺍﻥ ﮐﺎ ﮐﻔﺮ ‪Ｌ‬ﯽ ‪ Ｂ‬ﺟﻮ ﺷﺮګﻌﺖ ﻣ‪ Ｓ‬ﻃﺎﻏﻮﺕ‬
‫ﮐﺔ ﻭﺻﻒ ﺳﺔ ﭘﻬﻠﺔ ﻫﯽ ﻣﺘﻌﺪﺩ ﻣﻘﺎﻣﺎﺕ ﭘﺮ ﺛﺎﺑﺖ ‪ Ｂ‬ﺑﻠﮑﻪ ﺟﺐ ﻗﺎﻧﻮﻥ ﺳﺎﺯ _ ﮐﻔﺮﮐ‪，‬ﺎ‬
‫ﺍﺱ ﻭﻗﺖ ﻭﻩ ﻃﺎﻏﻮﺕ ﮐﯽ ﺑﺆﯼ ﺻﻮﺭﺗﻮﺃ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﻣﺘﺼﻒ ﻫﻮﮔ‪，‬ﺎ ګﻌﻨﯽ ﺍﷲ ﮐﯽ‬
‫ﺍﻟﻮﻫ‪，‬ﺖ ﺟﻮ ﺣﮑﻢ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺧﺎﺹ ‪ Ｂ‬ﺍﺱ ﻣ‪ Ｓ‬ﺷﺮﮎ ﮐﺮﻧﺎ ﺟ‪，‬ﺴﺔ ﺍﺱ ﮐﯽ ﺭﺑﻮﺑ‪，‬ﺖ‬
‫ﺍﺱ ﮐﯽ ﻣﺨﻠﻮﻕ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺧﺎﺹ ‪ Ｂ‬۔‬
‫ﻧﻮګﺄ ﺣﺎﻟﺖ‪ :‬ﻋﺎﻡ ﻗﺎﻧﻮﻥ ﺳﺎﺯﯼ ﮐﺔ ﻣﺘﻌﻠﻖ ﻋﺘ‪，‬ﺒﯽ _ ﭘ‪％‬ﺮ ﻭﻫﯽ ﺑﺎﺕ ﻟﮑ‪％‬ﯽ ﺟﻮ ﺍﺱ ﺳﺔ‬
‫ﻗﺒﻞ ﺑﺎﺭ＠ ﻟﮑ‪ ＃‬ﭼﮑﺎ ‪ Ｂ‬ﮐﻪ ﻗﺎﻧﻮﻥ ﺳﺎﺯ ﺟﺐ ﺗﮏ ﺍﺳﺔ ﺣ‪＋‬ﻝ ﻧﻪ ﺳﻤﺠ‪％‬ﺔ ګﺎ ﺗﮑﺬګﺐ ګﺎ‬
‫ﺍﻧﮑﺎﺭ ﻧﻪ ﮐﺮﺓ ګﺎ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﮐﺔ ﺧ‪＋‬ﻑ ﺍﭘﻨﺔ ﻗﺎﻧﻮﻥ ﮐﻮ ﺍﺱ ﮐﺔ ﺑﺮﺍﺑﺮ ګﺎ ﺭﺍﺣﺞ ﻗﺮﺍﺭ‬
‫ﻧﻪ ﺩﺓ ﺍﺱ ﻭﻗﺖ ﺗﮏ ګﻪ ﺗﻤﺎﻡ ﺻﻮﺭﺗ‪ Ｓ‬ﮐﻔﺮ ﺍﺻﻐﺮ ﻫﻮﺃ ﮔﯽ ﺍﻭ ﺭ‪ Ａ‬ﺍﺱ ﮐﺔ ﺟﻮﺍﺏ‬
‫ﻣ‪ Ｓ‬ﻭﻫﯽ ﮐﻬ‪ Ｓ‬ﮔﺔ ﺟﻮ ﺍﺱ ﺳﺔ ﭘﻬﻠﺔ ﻣﺘﻌﺪ ﺩ ﺑﺎﺭ ﮐﻬﻪ ﭼﮑﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﻣﻌﺼ‪，‬ﺖ‬
‫ﮐﺔ ﻣﺮﺗﮑﺐ ﭘﺮ ﻋﺪﻡ ﺗﮑﻔ‪，‬ﺮ ﮐﺔ ﺩﻻﺋﻞ ﺩګﺘﺎ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﺍﺱ ﺻﻮﺭﺕ ﮐﺔ ﺍﺑﺘﺪﺍءً ﻣﻌﺼ‪，‬ﺖ‬
‫ﻫﻮ_ ﮐﯽ ﺩﻟ‪，‬ﻞ ﻧﻬ‪ Ｓ‬ﺩګﺘﺎ ﺍﻭﺭ ﺭﻫﯽ ﺳﻮﺭۃ ﺍﻟﻤﺎﺋﺪﻩ ﮐﯽ ﺁګﺖ ﺗﻮ ﻋﺘ‪，‬ﺒﯽ ﺑﺎﺭ＠ ﮐﻬﻪ ﭼﮑﺎ‬
‫‪ Ｂ‬ﮐﻪ ګﻬﻮﺩ _ ﺗﻮﺭﺍﺕ ﻣ‪ Ｓ‬ﺍﷲ ﮐﺔ ﺛﺎﺑﺖ ﺷﺪﻩ ﺣﮑﻢ ﮐﻮ ﺗﺒﺪګﻞ ﮐﺮﺇﺍﻻﺗ‪％‬ﺎ ﺟﺒﮑﻪ ګﻪ‬
‫ﺣﻘ‪，‬ﻘﺖ ﮐﺔ ﻣﻄﺎﺑﻖ ﻧﻬ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﷲ ﮐﺎ ﺣﮑﻢ ”ﺭﺟﻢ“ﺍﺱ ﺗﻮﺭﺍﺕ ﻣ‪，‬ﺃﺒﺪﺳﺘﻮﺭ ﻣﻮﺟﻮﺩ‬
‫ﺗ‪％‬ﺎ ﺟﻮ ﻭﻩ ﺍﷲ ﮐﺔ ﺭﺳﻮﻝ‪‬ﮐﺔ ﺳﺎﻣﻨﺔ ﻻﺋﺔ ﺟ‪，‬ﺴﺎ ﮐﻪ ﺣﺪګﺚ ﮐﺎ ﻧﺺ ﺩﻟ‪，‬ﻞ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ‬
‫ﻣﻌﺎﻣﻠﻪ ﺭﺳﻮﻝ ﺍﷲ ‪‬ﮐﺔ ﺳﺎﻣﻨﺔ ﺍﺱ ﻭﻗﺖ ﻏﻠﻂ ﺑ‪，‬ﺎ ﮐﺎ ﺗ‪％‬ﺎ ﻭﻩ ﺭﺟﻢ ﮐﺔ ﻣﺴﺌﻠﺔ ﻣ‪Ｓ‬‬
‫ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ ﺍﻭﺭ ﺍﺱ ﺑﺎﺕ ﮐﺔ ‪Ｌ‬ﯽ ﻣﻌﺘﺮﻑ ﺗ‪％‬ﺔ‬
‫ﮐﻪ ﺭﺟﻢ ﺍﷲ ﮐﺎﺣﮑﻢ ‪ Ｂ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﻣﺎﻡ ﻃﺒﺮﯼ‪ _‬ﺍﺱ ﺁګﺖ ﮐﯽ ﺗﻔﺴ‪，‬ﺮ ﻣ‪Ｓ‬‬
‫ﺻﺮﺍﺣﺖ ﮐﯽ ‪ Ｂ‬ﺟﻮ ﮐﻪ ‪ Ａ‬ﻧﻘﻞ ﮐﺮﺁﺋﺔ ﻫ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ﻋﺘ‪，‬ﺒﯽ ﺍﺱ ﺫﮐﺮ ﮐﻮ ﮔﻮﻝ ﮐﺮﮔﺌﺔ ﺟﻮ‬
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‫ﺍﻣﺎﻡ ﻃﺒﺮﯼ‪ _‬ﮐ‪，‬ﺎ ﺍﻭﺭ ﺍﭘﻨﺔ ﺧﺎﺹ ﻓﻬﻢ ﮐﻮ ﺑ‪，‬ﺎﻥ ﮐﺮ_ ﻟﮕﺔ ﺗﻮ ﺍﻣﺎﻡ ﻃﺒﺮﯼ‪‬ﺍﻭﺭ‬
‫ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﺍﺱ ﻣﺴﺌﻠﺔ ﻣ‪ Ｓ‬ﮐﺲ ﮐﯽ ﺑﺎﺕ ﻗﺎﺑﻞ ﺍﺗﺒﺎﻉ ‪ Ｂ‬ﺁﭖ ﺧﻮﺩ ﻓ‪，‬ﺼﻠﻪ ﮐﺮﻟ‪ Ｓ‬۔ﺍﮔﺮ‬
‫ﺳﭽﺔ ﻫﻮﺗﻮ ﺩﻟ‪，‬ﻞ ﻻٶ۔‬

‫ﺗ‪，‬ﺴﺮﯼ ﺑﺤﺚ ‪:‬ﺍﺧﺘﺘﺎﻣﯽ ﻓﺼﻮﻝ‬

‫ﺍﺱ ﺑﺤﺚ ﻣ‪ Ａ Ｓ‬ﻋﺘ‪，‬ﺒﯽ ﮐﯽ ﮐﺘﺎﺏ ﮐﯽ ﭼ‪＂％‬ﯽ ﺍﻭﺭ ﺳﺎﺗﻮګﺄ ﻓﺼﻞ ﻣ‪ Ｓ‬ﺍﺑﻦ ﻋﺒﺎﺱ‬
‫‪‬ﺳﺔ ﻣﺮﻭﯼ ﺍګﮏ ﻗﻮﻝ ﮐﺔ ﻣﺘﻌﻠﻖ ﺑﺤﺚ ﮐﺮګﺄ ﮔﺔ ﭘ‪％‬ﺮ ﺍﺱ ﮐﯽ ﺍﻭﺭ ﺍﺱ ﮐﺔ‬
‫ﻫﻤﻨﻮﺍٶﺃ ﮐﯽ ﻃﺮﻑ ﭼﻨﺪ ﺍﺗﻬﺎﻣﺎﺕ ﺟﻦ ﮐﺎ ﺍﺱ _ ﺧﻮﺩ ﺭﺩّ ﮐ‪，‬ﺎ ‪ Ｂ‬ﮐﺔ ﻣﺘﻌﻠﻖ ﺑﺤﺚ‬
‫ﮐﺮګﺄ ﮔﺔ ۔ﻋﺘ‪，‬ﺒﯽ _ ﭼ‪＂％‬ﯽ ﺍﻭﺭ ﺳﺎﺗﻮګﺄ ﻓﺼﻞ ﻣ‪ Ｓ‬ﺧﻮﺩ ﮐﻮ ﭘ‪％‬ﺮ ﺳﺔ ﻣﺠﺘﻬﺪ ﮐﯽ‬
‫ﻧﺎﮐﺎﻡ ﮐﻮﺷﺶ ﮐﯽ ‪ Ｂ‬ﺍﻭﺭ ﺟﺲ ﮐﺎ ﺟﻮﺍﺏ ﺩګﻨﺎ ﺍﻭﺭ ﺭﺩّ ﮐﺮﻧﺎ ﺿﺮﻭﺭﯼ ﺗ‪％‬ﺎ ﺍﺱ ﺳﺔ ﭼﺸﻢ‬
‫ﭘﻮﺷﯽ ﮐﯽ ﺑﺸﺮﻃ‪，‬ﮑﻪ ﺍﺱ ﮐﺔ ﻟﺌﺔ ﺭﺩّ ﮐﺮﻧﺎ ﻣﻤﮑﻦ ﻫﻮ۔ﻋﺘ‪，‬ﺒﯽ _ ﺍﺑﻦ ﻋﺒﺎﺱ‪‬ﺍﻭﺭ ﺍﻥ‬
‫ﮐﺔ ﺗ‪＋‬ﻣﺬﻩ ﻃﺎٶﺱ‪،‬ﻋﻄﺎء‪‬ﻭﻏ‪，‬ﺮﻩ ﺳﺔ ﻣﻨﻘﻮﻝ ﻣﺸﻬﻮﺭ ﻗﻮﻝ ”ﮐﻔﺮﺩﻭﻥ ﮐﻔﺮ“ ﮐﺔ ﺩﻻﺋﻞ‬
‫ﻣ‪ Ｓ‬ﺗﻔﺼ‪，‬ﻞ ﺳﺔ ﮐﺎﻡ ﻟ‪，‬ﺎ ‪ Ａ Ｂ‬ﺍﺱ ﻗﻮﻝ ﮐﺔ ﻣﻄﻠﻘﺎً ﻣﺨﺎﻟﻒ ﻧﻬ‪ Ｓ‬ﺍﻟﺒﺘﻪ ﺍﺱ ﻗﻮﻝ ﮐﻮ‬
‫ﺳﻮﺭۃ ﺍﻟﻤﺎﺋﺪﻩ ﮐﯽ ﺁګﺖ ﮐﯽ ﺗﻔﺴ‪，‬ﺮ ﻫﻮ_ ﻣ‪ Ｓ‬ﺍﺧﺘ‪＋‬ﻑ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ‬
‫ﺧﻮﺍﺭﺝ _ ﺍﺱ ﺁګﺖ ﺳﺔ ﺍﺳﺘﺪﻻﻝ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﺟﺐ ﺑﻨﻮ ﺍﻣ‪，‬ﻪ ﮐﺔ ﻇﺎ‪ Ｐ‬ﺣﮑﻤﺮﺍﻧﻮﺃ ﮐﻮ‬
‫ﮐﺎﻓﺮ ﻗﺮﺍﺭ ﺩګﻨﺎ ﭼﺎ＠ ﺍﺱ ﻭﻗﺖ ﺍﺑﻦ ﻋﺒﺎﺱ‪‬ﻭﻏ‪，‬ﺮﻩ _ ګﻪ ﻓﺘﻮﯼ ﺟﺎﺭﯼ ﮐ‪，‬ﺎ ﻋ‪＋‬ﻣﻪ‬
‫ﺍﺣﻤﺪ ﺷﺎﮐﺮ‪ ‬ﺗﻔﺴ‪，‬ﺮ ﻃﺒﺮﯼ ﮐﯽ ﺗﺤﻘ‪，‬ﻖ ﻣ‪ Ｓ‬ګﻪ ﺑﺎﺕ ﺛﺎﺑﺖ ﮐﺮﭼﮑﺔ ﻫ‪ Ｓ‬ﺟﻮ‬
‫ﻋﻨﻘﺮګﺐ ‪ Ａ‬ﻧﻘﻞ ﮐﺮګﺄ ﮔﺔ ﺟﺐ ﺍﺱ ﺣﻖ ﮐﺎ ﭘﺮﭼﺎﺭ ﮐﺮګﺄ ﮔﺔ ﺟﺲ ﺳﺔ ﻋﺘ‪，‬ﺒﯽ ﻏﺎﻓﻞ‬
‫‪Ｂ‬۔‬

‫ﺩﻭﺭ ﺣﺎﺿﺮ ﮐﺔ ﺗ‪，‬ﻦ ﺍﻣﺎﻡ‬

‫ﺩﻭﺭﺣﺎﺿﺮ ﮐﺔ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ﺩﺭﻣ‪，‬ﺎﻥ ﺍﺱ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ ﺍﺧﺘ‪＋‬ﻑ ﻧﻬ‪ Ｓ‬ﮐﻪ ﺍﺋﻤﻪ ﺛ‪＋‬ﺛﻪ‬
‫ﻋﺒﺪﺍﻟﻌﺰګﺰ ﺑﻦ ﺑﺎﺯ ‪،‬ﺍﺑﻦ ﻋﺜ‪，‬ﻤ‪，‬ﻦ‪،‬ﺍﻟﺒﺎ ﺍﻣﺖ ﮐﺔ ﺑﺰﺭﮒ ﺍﻭﺭ ﺗﻤﺎﻡ ﻋﻠﻤﺎءﺳﺔ ﺑﺆځ ﮐﺮ‬
‫ﻫ‪ Ｓ‬ﻭﻻ ﻧﺰﮐﯽ ﻋﻠﯽ ﺍﷲ ﺍﺣﺪ۔ﺍﻟﺒﺘﻪ ﺍﺱ ﻣﻘﺎﻡ ﭘﺮ ﭼﻨﺪ ﺑﺎﺗ‪ Ｓ‬ﮐﻬﻨﺎ ﭼﺎﻫﺘﺔ ﻫ‪:Ｓ‬‬
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‫ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﮐﺔ ﺳﻮﺍ ﮐﻮﺋﯽ ﺍګﺴﺎﻧﻬ‪ Ｓ‬ﺟﻮ ﺧﻄﺎ ﺳﺔ ﺑﺮﯼ ﻫﻮ ﺍﮐﺜﺮ ﻟﻮﮒ‬ ‫ ‬
‫ﺍﺱ ﺍﺻﻮﻝ ﮐﻮ ﻣﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﻟ‪，‬ﮑﻦ ﻋﻤﻠﯽ ﻃﻮﺭ ﭘﺮ ﺍﭘﻨﺔ ﺑﺰﺭﮔﻮﺃ ﮐﻮ ﺧﻄﺎﮐﺎﺭﻧﻬ‪ Ｓ‬ﻣﺎﻧﺘﺔ‬
‫ﺁﺝ ﮐﻞ ﺍﺳ‪＋‬ﻣﯽ ﺟﻤﺎﻋﺘﻮﺃ ﮐﺎ ﺍﭘﻨﺔ ﺍﻣﺮﺍءﺍﻭﺭ ﻣﺮﺷﺪګﻦ ﮐﺔ ﺳﺎﺗ‪ ＃‬ګﻬﯽ ﺭﻭګﻪ ‪ Ｂ‬ﻫﻤﺎﺭﺍ ګﻪ‬
‫ﺍﻧﺪﺍﺯ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﻫﻤﺎﺭﺍ ﻋﻘ‪，‬ﺪﻩ ‪ Ｂ‬ﮐﻪ ﺍﺱ ﺟﺎﻝ ﻣ‪ Ｓ‬ﻭﻩ ﺷﺨﺺ ﭘ‪％‬ﻨﺴﺘﺎ ‪ Ｂ‬ﺟﺴﺔ ﺍ‪Ｈ‬‬
‫ﺍﻟﺴﻨ＆ ﻭﺍﻟﺠﻤﺎﻋ＆ ﮐﺔ ﻣﺬﻫﺐ ﭘﺮ ﻣﮑﻤﻞ ګﻘ‪，‬ﻦ ﻭ ﺍﻋﺘﻤﺎﺩ ﻧﻪ ﻫﻮ ﺍﻭﺭ ﻧﻪ ﻫﯽ ﺍﺱ ﮐﺔ ﭘﺎﺱ ﺍﺱ‬
‫ﻗﺪﺭ ﻋﻠﻢ ﻫﻮ ﺟﻮ ﺍﺳﺔ ﺍﺱ ﺷﺮ ﺳﺔ ﺑﭽﺎﺳﮑﺔ ۔‬
‫ﺍﻣﺎﻡ ﺍﺑﻦ ﺑﺎﺯ ﺳﺔ ﺍﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻣﺨﺘﻠﻒ ﺍﻗﻮﺍﻝ ﻣﻨﻘﻮﻝ ﻫ‪ Ｓ‬ﺟﻮ ﻫﻤﺎﺭﺓ ﺧ‪，‬ﺎﻝ‬ ‫
‬
‫ﻣ‪ Ｓ‬ﻣﻌﺎﻣﻠﺔ ﮐﯽ ﺣﻘ‪，‬ﻘﺖ ﺳﺔ ﻋﺪﻡ ﻭﺍﻗﻔ‪，‬ﺖ ﮐﯽ ﺑﻨﺎءﭘﺮ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺍﻧﺪﺍﺯ ﺳﻮﺍﻝ ﮐﺔ‬
‫ﻣﺨﺘﻠﻒ ﻫﻮ_ ﮐﯽ ﻭﺟﻪ ﺳﺔ ﻫ‪ Ｓ‬ﺳﻮﺍﻝ ﮐﯽ ﮐ‪，‬ﻔ‪，‬ﺖ ﮐﺔ ﻣﻄﺎﺑﻖ ﻫﯽ ﺟﻮﺍﺏ ﺩګﺎ ﺟﺎﺗﺎ ‪Ｂ‬‬
‫ﺍﻭﺭ ﺍﮐﺜﺮ ﺳﻮﺍﻝ ﮐﺮ_ ﻭﺍﻟﺔ ﮔ‪％‬ﻤﺎ ﭘ‪％‬ﺮﺍ ﮐﺮ ﺍﻭﺭ ﮐﺴﯽ ﺻﻮﺭﺕ ﮐﻮ ﭘﻮﺷ‪，‬ﺪﻩ ﺍﻭﺭ ﮐﺴﯽ ﮐﻮ‬
‫ﺑﻨ‪，‬ﺎﺩ ﺑﻨﺎﮐﺮ ﺍﻭﺭ ﺟﺴﺔ ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ﺍﻫﻤ‪，‬ﺖ ﺣﺎﺻﻞ ﻧﻪ ﻫﻮ ﺍﺳﺔ ﺳﺮﺳﺮﯼ ﻃﻮﺭ ﭘﺮ‬
‫ﺫﮐﺮﮐﺮﮐﺔ ﺳﻮﺍﻻﺕ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭﻣﻔﺘﯽ ‪Ｌ‬ﯽ ﺍﺳﯽ ﻃﺮﺯ ﭘﺮ ﺟﻮﺍﺏ ﺩګﺘﺎ ‪ Ｂ‬۔‪ Ａ‬ﺍﷲ ﮐﺔ‬
‫ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﺮ_ ﻭﺍﻟﺔ ﮐﺔ ﻣﺘﻌﻠﻖ ﺷ‪，‬ﺦ ﮐﺎ ﻗﻮﻝ ﻧﻘﻞ ﮐﺮﭼﮑﺔ ﻫ‪ Ｓ‬ﺟﺴﺔ‬
‫ﻋﺘ‪，‬ﺒﯽ ‪Ｌ‬ﯽ ﻗﺒﻮﻝ ﺍﻭﺭ ﺗﺴﻠ‪，‬ﻢ ﮐﺮ_ ﮐﺎﺩﻋﻮﯼ ﮐﺮﺗﺎ ‪) Ｂ‬ﺹ‪(8:‬۔ﺍﻭﺭ ﻫﻤﺎﺭﺓ ﺧ‪，‬ﺎﻝ ﻣ‪Ｓ‬‬
‫ﺷ‪，‬ﺦ ﺑﻦ ﺑﺎﺯ ﺟ‪，‬ﺴﯽ ﺷﺨﺼ‪，‬ﺖ ﺍﭘﻨﺔ ﻫﯽ ﺍﻗﻮﺍﻝ ﮐﺔ ﺧ‪＋‬ﻑ ﻧﻬ‪ Ｓ‬ﮐﻬﻪ ﺳﮑﺘﯽ ﺟ‪，‬ﺴﺎ ﮐﻪ‬
‫ﻋﺘ‪，‬ﺒﯽ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻫﻤﻨﻮﺍٶﺃ ﮐﺔ ﺩﻋﻮﺓ ﺳﺔ ﻻﺯﻡ ﺁﺗﺎ ‪ Ｂ‬ﻫﻤﺎﺭﺍ ګﻪ ﻃﺮګﻘﻪ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ‪Ａ‬‬
‫ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ﺧﺎﻟﺺ ﻃﺮګﻖ ﭘﺮ ﭼﻠﺘﺔ ﻫﻮﺋﺔ ﺩﻻﺋﻞ ﮐﺔ ﺗﻤﺎﻡ ﺍﻃﺮﺍﻑ ﮐﻮ ﺟﻤﻊ ﮐﺮﺗﺔ‬
‫ﻫ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺑﻬﺮﺣﺎﻝ ﺟﻤﻊ ﮐﺮﻧﺎ ﻣﻤﮑﻦ ‪ Ｂ‬ﺑﻠﮑﻪ ﻋﻠﻢ ‪،‬ﻣﻮﺿﻮﻉ ﺍﻭﺭ ﻣﻨﻄﻖ ﻣ‪ Ｓ‬ﺍﺿﺎﻓﺔ‬
‫ﮐﺎ ﺳﺒﺐ ‪Ｂ‬۔‬
‫ﺷ‪，‬ﺦ ﺍﺑﻦ ﻋﺜ‪，‬ﻤ‪，‬ﻦ‪ ‬ﮐﺎ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﺎﮐﻢ ﮐﺔ ﻣﺘﻌﻠﻖ ﻓﺘﻮﯼ‬ ‫‬
‫ﮐﺎ‪ Ｂ Ｑ‬ﺍﺱ ﮐﺔ ﺑﻌﺪ ﺍګﮏ ﺍﻥ ﮐﺎ ﺍګﮏ ﺍﻭﺭ ﻓﺘﻮﯼ ﺟﺎﺭﯼ ﻫﻮﺍ ﺟﻮ ﺑﻈﺎ‪ Ｃ‬ﺍﻥ ﮐﺔ ﭘﻬﻠﺔ‬
‫ﻓﺘﻮﺓ ﮐﺔ ﺧ‪＋‬ﻑ ‪ Ｂ‬ﻋﺘ‪，‬ﺒﯽ ﺟﻮ ﺍﺋﻤﻪ ﺛ‪＋‬ﺛﻪ ﮐﯽ ﺑﺰﺭﮔﯽ ﮐﺎ ﻣﺪﻋﯽ ‪ Ｂ‬ﺍﻥ ﮐﺔ ﺩﻭﺳﺮﺓ‬
‫ﻓﺘﻮﺓ ﮐﻮ ﺍﻥ ﮐﺔ ﭘﻬﻠﺔ ﻓﺘﻮﺓ ﭘﺮ ﺑﺮﺗﺮ ﻗﺮﺍﺭ ﺩګﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﺩﻭﺳﺮﺓ ﮐﻮ ﺭﺩّ ﮐﺮﺩګﺘﺎ ‪Ｂ‬‬
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‫ﮔﻮګﺎ ﺷ‪，‬ﺦ ﺍﺑﻦ ﻋﺜ‪，‬ﻤ‪，‬ﻦ _ ﺟﺐ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻗﺎﻧﻮﻥ ﺳﺎﺯ ﺣﺎﮐﻢ ﮐﺔ‬
‫ﻣﺘﻌﻠﻖ ﻓﺘﻮﯼ ﺩګﺎ ﺗﻮ ﻭﻩ ﺩﻭﺭ ﻃﺎﻟﺐ ﻋﻠﻤﯽ ﻣ‪ Ｓ‬ﺗ‪％‬ﺔ ﺍﭘﻨﺔ ﺍﺱ ﻓﺘﻮﺓ ﻣ‪ Ｓ‬ﻓﺮﻣﺎﺗﺔ‬
‫ﻫ‪”:Ｓ‬ﺍﻧﻬﻮﺃ )ﺣﮑﺎﻡ(_ ﺍﺳ‪＋‬ﻣﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﺔ ﻣﺨﺎﻟﻒ ﻗﻮﺍﻧ‪，‬ﻦ ﺑﻨﺎﺋﺔ ﻫﯽ ﺍﺱ ﻟﺌﺔ ﻫ‪ Ｓ‬ﮐﻪ‬
‫ﺍﻥ ﮐﺎ ګﻪ ﺍﻋﺘﻘﺎﺩ ‪ Ｂ‬ﮐﻪ ګﻪ ﻗﻮﺍﻧ‪，‬ﻦ ﻣﺨﻠﻮﻕ ﮐﺔ ﻟﺌﺔ ﺯګﺎﺩﻩ ﺑﻬﺘﺮ ﺍﻭﺭ ﺳﻮﺩ ﻣﻨﺪ ﻫ‪Ｓ‬‬
‫۔ﻋﺘ‪，‬ﺒﯽ ！‪，‬ﻠ‪，‬ﻔﻮﻥ ﭘﺮ ﮐﯽ ﮔﺌﯽ ﮔﻔﺘﮕﻮ ﮐﯽ ﺑﻨﺎءﺟﺴﺔ ﺧﻮﺩ ﻋﺘ‪，‬ﺒﯽ _ ﻫﯽ ﭘ‪＋，％‬ګﺎ ‪Ｂ‬‬
‫ﺷ‪，‬ﺦ ﺍﺑﻦ ﻋﺜ‪，‬ﻤ‪，‬ﻦ ﮐﺔ ﻣﺘﻌﻠﻖ ﮐﻬﺘﺎ ‪ Ｂ‬ﮐﻪ ﺍﻧﻬﻮﺃ _ ﺍﭘﻨﺔ ﭘﻬﻠﺔ ﻓﺘﻮﺓ ﺳﺔ ﺭﺟﻮﻉ‬
‫ﮐﺮﻟ‪，‬ﺎ‪ Ｂ‬۔ګﻪ ‪ Ｂ‬ﺍﺋﻤﻪ ﺛ‪＋‬ﺛﻪ ﮐﺎ ﺍﺣﺘﺮﺍﻡ ﺟﺒﮑﻪ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺎ ﺩﺭﺳﺖ ﻃﺮګﻘﻪ ګﻪ ‪ Ｂ‬ﮐﻪ ﻭﻩ‬
‫ﺩﻻﺋﻞ ﮐﺔ ﺗﻤﺎﻡ ﺍﻃﺮﺍﻑ ﮐﻮ ﺟﻤﻊ ﮐﺮﺗﺔ ﻫﯽ ﺍﻭﺭ ﮐﺴﯽ ﺍ‪ Ｈ‬ﻋﻠﻢ ﺍﻣﺎﻡ ﮐﺎ ﺗﻌﺎﻗﺐ ﮐﺮ_‬
‫ﺳﺔ ﻗﺒﻞ ﺩﻭﻓﺘﻮﻭﺃ ﮐﯽ ﺻﻮﺭﺕ ﻣ‪ Ｓ‬ﺍﺧﺘ‪＋‬ﻑ ﮐﺔ ﺍﻣﮑﺎﻥ ﭘﺮ ﻏﻮﺭ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺟﻮﮐﻪ‬
‫ﻫﻤ‪ Ｓ‬ﺍﺑﻦ ﻋﺜ‪，‬ﻤ‪，‬ﻦ ﮐﺔ ﺩﻭﻧﻮﺃ ﺍﻗﻮﺍﻝ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻧﻈﺮ ﻧﻬ‪ Ｓ‬ﺁﺗﺎ ‪ _ Ａ‬ﺟﻮ ﻣ‪＋‬ﺣﻈﻪ ﮐ‪，‬ﺎ ﻭﻩ‬
‫ګﻪ ‪ Ｂ‬ﮐﻪ ﺍﺑﻦ ﻋﺜ‪，‬ﻤ‪，‬ﻦ _ ﺍﭘﻨﺔ ﭘﻬﻠﺔ ﻓﺘﻮﺓ ﻣ‪ Ｓ‬ﺗﺒﺪګﻠﯽ ﮐﯽ ﮐﺴﯽ ‪Ｌ‬ﯽ ﺻﻮﺭﺕ ﮐﺎ‬
‫ﻣﻌﻤﻮﻟﯽ ﺳﺎ‪Ｌ‬ﯽ ﺍﺷﺎﺭﻩ ﻧﻬ‪ Ｓ‬ﺩګﺎ ﻟ‪，‬ﮑﻦ ﻋﺘ‪，‬ﺒﯽ ﻫﯽ ﮐ‪，‬ﻮﺃ ﭘﻬﻠﺔ ﻓﺘﻮﺓ ﮐﻮ ﺍﭘﻨﺔ ﻣﻔﺎﺩ ﮐﯽ‬
‫ﺧﺎﻃﺮ ﺭﺩّ ﮐﺮ_ ﭘﺮ ﻣﺼﺮ ‪ Ｂ‬؟ګﻪ ﮐﺎﻡ ﺗﻮ ﺍﺑﻦ ﻋﺜ‪，‬ﻤ‪，‬ﻦ ﮐﺎ ﺗ‪％‬ﺎ ﻋﺘ‪，‬ﺒﯽ ﮐﺎ ﻋﻠﻤ‪，‬ﺖ ﻣ‪ Ｓ‬ﺍﺑﻦ‬
‫ﻋﺜ‪，‬ﻤ‪，‬ﻦ ﺳﺔ ﮐ‪，‬ﺎ ﻣﻘﺎﺑﻠﻪ ﮐﻪ ﻭﻩ ﺍﺑﻦ ﻋﺜ‪，‬ﻤ‪，‬ﻦ ﮐﺔ ﻣﺘﻌﻠﻖ ګﻮﺃ ﮐﻬﺔ ﮐﻪ ﺍﻧﻬﻮﺃ _ ﻏﻠﻄﯽ‬
‫ﮐﯽ ﭘ‪％‬ﺮ ﺍﺱ ﺳﺔ ﺭﺟﻮﻉ ﮐﺮﻟ‪，‬ﺎ ﺍﻭﺭ ﺍﺏ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻗﺎﻧﻮﻥ ﺳﺎﺯ ﮐﺔ‬
‫ﻣﺘﻌﻠﻖ ﺍﻥ ﮐﯽ ﻭﻫﯽ ﺭﺍﺋﺔ ‪ Ｂ‬ﺟﻮ ﻋﺘ‪，‬ﺒﯽ ﮐﯽ ‪ Ｂ‬ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻣﺤﺒﺎﻥ ﺍﻭﺭ ﻣﺮګﺪﻭﺃ ﺍﻭﺭ ﮐﺜ‪，‬ﺮ‬
‫ﺗ‪＋‬ﻣﺬﻩ ﮐﻮ ﺗﻨﺒ‪，‬ﻪ ﮐﺮﺓ ﮐﻪ ﻭﻩ ﺍﻥ ﮐﺔ ﭘﻬﻠﺔ ﻗﻮﻝ ﮐﻮ ﭼ‪％‬ﻮﺅ ﮐﺮ ﺩﻭﺳﺮﺍ ﻗﻮﻝ ﺍﺧﺘ‪，‬ﺎﺭ ﮐﺮﻟ‪Ｓ‬‬
‫؟ﮐ‪，‬ﺎګﻪ ﻣﻤﮑﻦ ‪ Ｂ‬ﮐﻪ ﺷ‪，‬ﺦ ﺍﺑﻦ ﻋﺜ‪，‬ﻤ‪，‬ﻦ ﺍﻧﺘﻈﺎﺭﮐﺮګﺄ ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﺟ‪，‬ﺴﺔ ﻟﻮﮒ ﺍﻥ ﮐﺔ‬
‫ﺍﻗﻮﺍﻝ ﮐﯽ ﺗﺼﺤ‪，‬ﺢ ﮐﺮګﺄ ﺍﻭﺭ ﺟﺴﺔ ﻣ＂ﺎﻧﺎ ﭼﺎﻫ‪ Ｓ‬ﺍﺳﺔ ﻣ＂ﺎﺩګﺄ ﺍﺳﺔ ﻣﮑﻤﻞ ﻃﻮﺭ ﭘﺮ‬
‫ﻟﻮﮔﻮﺃ ﮐﺔ ﺳﺎﻣﻨﺔ ﭘ‪，‬ﺶ ﮐﺮ_ ﺳﺔ ﭘﻬﻠﺔ ﺷ‪，‬ﺦ ﺍﺱ ﻃﺮﺡ ﮐﺎ ﺍ‪ Ａ‬ﻣﻌﺎﻣﻠﻪ ﮐﺴﯽ ﮐﺔ ﻟﺌﺔ‬
‫ﺍﺱ ﻃﺮﺡ ﻧﻬ‪ Ｓ‬ﭼ‪％‬ﻮﺅ ﺳﮑﺘﺔ ﮐﻪ ﻭﻩ ﺍﺳﺔ ﻣﺸﮑﻮﮎ ﺑﻨﺎﺩﺓ ﺍﻭﺭ ﺧﺎﺹ ﻃﻮﺭ ﭘﺮ ﻋﺘ‪，‬ﺒﯽ‬
‫ﺟ‪，‬ﺴﺔ ﻟﻮﮔﻮﺃ ﮐﺔ ﻟﺌﺔ ﺗﻮﺑﺎﻟﮑﻞ ﻧﻬ‪ Ｓ‬ﺟﻮ ﺍﺳﺔ ﮐ‪，％‬ﻞ ﺑﻨﺎﻟ‪，‬ﺘﺔ ﻫﻮﺃ ۔ﺍﮔﺮ ﺗﻢ ﺳﭽﺔ ﻫﻮ‬
‫ﺗﻮ ﺩﻟ‪，‬ﻞ ﭘ‪，‬ﺶ ﮐﺮﻭ۔‬
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‫ﻣﺤﺪﺙ ﺍﻣﺎﻡ ﻣﺤﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪګﻦ ﺍﻟﺒﺎ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻣﻮﻗﻒ ﮐﺔ ﻣﺘﻌﻠﻖ ﮔﻔﺘﮕﻮ‬ ‫‬
‫ﺑﻬﺖ ﺳﯽ ﺭﮐﺎﻭ！ﻮﺃ ﺳﺔ ‪Ｌ‬ﺮﯼ ﭘﺆﯼ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﻥ ﮐﺔ ﻣﺤﺒﺎﻥ ﺍﻭﺭ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﺔ ﺩﻟﻮﺃ‬
‫ﻣ‪ Ｓ‬ﻋﻠﻢ ﺣﺪګﺚ ﺍﻭﺭ ﻋﻠﻢ ﻓﻘﻪ ﻭﻋﻘ‪，‬ﺪﻩ ﮐﺔ ﺣﻮﺍﻟﺔ ﺳﺔ ﺍﻥ ﮐﯽ ﺟ‪＋‬ﻟﺖ ﻣﻮﺟﻮﺩ ‪ Ｂ‬ﺍﻭﺭ‬
‫ﺑ‪＋‬ﺷﺒﻪ ﻭﻩ ﺍﻥ ﺩﻭﻧﻮﺃ ﻣ‪ Ｓ‬ﺍﺱ ﻣﻘﺎﻡ ﭘﺮ ﻓﺎﺋﺰ ﻫ‪ Ｓ‬ﺍ ﺱ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﺩﻭ ﺍﻓﺮﺍﺩ ‪Ｌ‬ﯽ ﺍﺧﺘ‪＋‬ﻑ‬
‫ﻧﻬ‪ Ｓ‬ﺭﮐ‪％‬ﺘﺔ ۔ﺍﻟﺒﺘﻪ ﺍﮔﺮ ‪ Ａ‬ګﻪ ﺑﺎﺕ ﮐﻬ‪ Ｓ‬ﮐﻪ ﻓﻘﻪ ﺍﻭﺭ ﻋﻘ‪，‬ﺪﻩ ﮐﺔ ﺑﺆﺓ ﺑﺆﺓ ﻋﻠﻤﺎءﺟ‪，‬ﺴﺔ‬
‫ﺍﻣﺎﻡ ﻣﺤﻤﺪ ﺑﻦ ﺍﺑﺮﺍﻫ‪，‬ﻢ‪ ‬ﺍﻭﺭ ﻋ‪＋‬ﻣﻪ ﺩﻭﺳﺮﯼ‪ ‬ﮐﺔ ﺍﻗﻮﺍﻝ ﺍﮔﺮ ﺍﻟﺒﺎ ﮐﺔ ﻗﻮﻝ ﮐﺔ‬
‫ﻣﺘﻌﺎﺭﺽ ﻫﻮﺃ ﺗﺎﺑ‪＋‬ﺷﺒﻪ ﺍﻥ ﺩﻭﻧﻮﺃ ﮐﺔ ﺍﻗﻮﺍﻝ ﮐﻮ ﺍﻟﺒﺎ ﮐﺔ ﻗﻮﻝ ﭘﺮ ﺗﺮﺟ‪，‬ﺢ ﺩﯼ ﺟﺎﺋﺔ‬
‫ﮔﯽ ﺍګﺴﺔ ﺻﺤﺖ ﺍﻭﺭ ﺳﻘﻢ ﺣﺪګﺚ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﻟﺒﺎ ﮐﺔ ﺍﻗﻮﺍﻝ ﮐﻮ ﺍﻥ ﺩﻭﻧﻮﺃ ﮐﺔ‬
‫ﺍﻗﻮﺍﻝ ﭘﺮ ﺳﺒﻘﺖ ﺩﯼ ﺟﺎﺋﺔ ﮔﯽ ﺗﻮ ‪ Ａ‬ﭘﺮ ﮐﻮﺋﯽ ﺍﻋﺘﺮﺍﺽ ﻧﻬ‪ Ｓ‬ﻫﻮﻧﺎ ﭼﺎﻫ‪，‬ﺌﺔ ګﻬﯽ ﻋﻠﻢ‬
‫‪،‬ﺣﻖ ﺍﻭ ﺭ ﺗﻘﻮﯼ ﺳﺔ ﻗﺮګﺐ ﺗﺮ ‪ Ｂ‬۔ﺍﮔﺮ ﺳﭽﺔ ﻫﻮ ﺗﻮ ﺩﻟ‪，‬ﻞ ﭘ‪，‬ﺶ ﮐﺮﻭ۔‬
‫ﺍﻟﺒﺎ‪ _‬ﮐﺌﯽ ﻣﻘﺎﻣﺎﺕ ﭘﺮ ﺍګﻤﺎﻥ ﮐﺔ ﻣﻮﺿﻮﻉ ﮐﺔ ﻣﺘﻌﻠﻖ ﺗﺼﺮګﺢ ﮐﯽ ‪ Ｂ‬ﺟﺲ ﮐﺎ‬
‫ﺧ‪＋‬ﺻﻪ ګﻪ ‪ Ｂ‬ﮐﻪ ﺍګﻤﺎﻥ ﻗﻮﻝ ﺍﻭﺭ ﻓﻌﻞ ﮐﺎﻧﺎﻡ ‪ Ｂ‬ﺯﺑﺎﻥ ﮐﺎ ﻗﻮﻝ ﺍﻭﺭ ﺩﻝ ﮐﺎ ﻗﻮﻝ ﻭﻓﻌﻞ ﺍﻭﺭ‬
‫ﺟﻮﺍﺭﺡ ګﻌﻨﯽ ﺍﻋﻀﺎءﮐﺎ ﻓﻌﻞ ﺍګﻤﺎﻥ ﮐﺔ ﺍﺭﮐﺎﻥ ﺳﺔ ﻧﻬ‪ Ｂ Ｓ‬ﺑﻠﮑﻪ ﺍګﻤﺎﻥ ﮐﺔ ﮐﻤﺎﻝ ﮐﺎ‬
‫ﺫﺭګﻌﻪ ‪) Ｂ‬ﺳﻠﻒ ﮐﺔ ﺍﺱ ﻗﻮﻝ ﮐﻪ ”ﺍګﻤﺎﻥ ﺩﻝ ﮐﺔ ﺍﻋﺘﻘﺎﺩ ‪،‬ﺯﺑﺎﻥ ﮐﺔ ﺍﻗﺮﺍﺭ‪،‬ﺍﻋﻀﺎءﮐﺔ ﻋﻤﻞ‬
‫ﮐﺎ ﻧﺎﻡ ‪“ Ｂ‬ﭘﺮ ﺍﺑﻦ ﺣﺠﺮ‪ ‬ﮐﯽ ﻓﺘﺢ ﺍﻟﺒﺎﺭﯼ ﻣ‪ Ｓ‬ﺗﻌﻠ‪，‬ﻖ ﺳﺔ ﺣﻠﺒﯽ )ﺟﻮ ﮐﻪ ﺩﻭﺭﺣﺎﺿﺮ‬
‫ﮐﺔ ﻣﺮﺟﺌﻪ ﻣ‪ Ｓ‬ﺳﺔ ﺍګﮏ ‪( Ｂ‬ﮐﺔ ﺍﺳﺘﺸﻬﺎﺩ ﮐﻮ ﺍﻟﺒﺎ _ ﻗﺒﻮﻝ ﮐ‪，‬ﺎ ‪ Ｂ‬ﻭﻩ ﺳﻠﻒ ﮐﺔ‬
‫ﺍﺱ ﻗﻮﻝ ﺳﺔ ګﻪ ﻣﺮﺍﺩ ﻟ‪，‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﻋﻤﺎﻝ ﺷﺮﻁ ﮐﻤﺎﻝ ﻫ‪ Ｓ‬ﺍﺳﯽ ﻟﺌﺔ ﻭﻩ ﺍګﻤﺎﻥ ﮐﯽ ﮐﻤﯽ‬
‫ﺯګﺎﺩﺗﯽ ﮐﺔ ﻗﺎﺋﻞ ﻫ‪ Ｓ‬ﺍﺱ ﮐﺎګﻪ ﻣﻌﻨﯽ ﻧﻬ‪ Ｓ‬ﮐﻪ ﺍﻟﺒﺎ ﮐﺔ ﻣﺬﻫﺐ ﻣ‪ Ｓ‬ﺍﻋﻤﺎﻝ ﺍګﻤﺎﻥ ﮐﺎ‬
‫ﺭﮐﻦ ﻫ‪Ｓ‬۔ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ”ﺣﻘ‪，‬ﻘ＆ ﺍﻻګﻤﺎﻥ ﻋﻨﺪﺍ ﻟﺸ‪，‬ﺦ ﺍﻻﻟﺒﺎ“ﺍﺯ ﺇﺍﮐ＂ﺮ ﻣﺤﻤﺪ ﺑﻦ ﺭﺣ‪，‬ﻢ‬
‫ﻣﻌﻤﻮﻟﯽ ﺗﺼﺮﻑ ﮐﺔ ﺳﺎﺗ‪ ＃‬۔ﻧ‪，‬ﺰ ﻫﻤﺎﺭﯼ ﮐﺘﺎﺏ ”ﺣﻘ‪，‬ﻘ＆ ﺍﻻګﻤﺎﻥ“(ﺍﻟﺒﺎ ﺭﮐﻦ ﺍﻭﺭ ﺷﺮﻁ‬
‫ﮐﺔ ﻓﺮﻕ ﮐﻮ ﺑ‪，‬ﺎﻥ ﮐﺮ_ ﻣ‪ Ｓ‬ﻣﻀﻄﺮﺏ ﻫ‪ Ｓ‬ﺍګﺴﺔ ﻫﯽ ﺍګﻤﺎﻥ ﮐﺔ ﺍﻭﺭ ﻋﻤﻞ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ‬
‫ﺗﻌﻠﻖ ﮐﯽ ﺗﺤﺪګﺪ ﻣ‪ Ｓ‬ﻣﻀﻄﺮﺏ ﻫ‪ Ｓ‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺍﻟﻔﺎﻅ ﻣ‪ Ｓ‬ﺍﻭﺭ ﺣﻨﻔ‪，‬ﻪ ﮐﺔ‬
‫ﺳﺎﺗ‪ ＃‬ﺣﻘ‪，‬ﻘﺖ ﻣ‪ Ｓ‬ﻣﻮﺍﻓﻖ ﻫ‪ Ｓ‬۔ﺍﻭﺭ ﺍﺱ ﺳﺔ ﻭﺍﷲ ﺍﻟﺒﺎ ﮐﯽ ﻗﺪﺭﻭﻣﻨﺰﻟﺖ ﻣ‪ Ｓ‬ﮐﻮﺋﯽ‬
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‫ﮐﻤﯽ ﻭﺍﻗﻊ ﻧﻬ‪ Ｓ‬ﻫﻮﺋﯽ ﻭﻩ ﺑﺪﺳﺘﻮﺭ ﻣﺤﺪﺙ ﻣﺤﻘﻖ ﻋﺎ‪ Ｐ‬ﻫﯽ ﻫ‪ Ｓ‬ﺑﻠﮑﻪ ﻫﻤ‪ Ｃ Ｓ‬ﺍګﮏ ﺳﺔ‬
‫ﺑﺆځ ﮐﺮ ﻋﺰګﺰ ﻫ‪ Ｓ‬ﭘ‪％‬ﺮ ‪Ｌ‬ﯽ ﺍﺱ ﻣﻘﺎﻡ ﭘﺮ ﺍﻧﻬﻮﺃ _ ！‪％‬ﻮﮐﺮ ﮐ‪％‬ﺎﺋﯽ ‪ Ｂ‬ﺟ‪，‬ﺴﺔ ﺍﻥ ﺳﺔ‬
‫ﭘﻬﻠﺔ ﺩګﮕﺮ ﺍﮐﺎﺑﺮ‪Ｌ‬ﯽ ！‪％‬ﻮﮐﺮ ﮐ‪％‬ﺎﭼﮑﺔ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺔ ﺍﺑﻦ ﺣﺠﺮ ﻋﺴﻘ‪＋‬ﺟﻦ ﻣﻘﺎﻡ‬
‫ﻭﻣﺮﺗﺒﻪ ﻋﺎﻟﯽ ‪Ｂ‬۔ﻣ‪ Ｓ‬ﺍﭘﻨﯽ ﺁﻧﮑ‪％‬ﻮﺃ ﺳﺔ ﻋﺘ‪，‬ﺒﯽ ﮐﻮ ﺍﻟﺒﺎ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﺱ ﻃﺮﺡ ﮐﯽ‬
‫ﺑﺎﺗ‪ Ｓ‬ﭘ‪＋，％‬ﺗﺎ ﺩګﮑ‪％‬ﺘﺎ ﻫﻮﺃ ﮐﻬﺘﺎ ‪ Ｂ‬ﮐﻪ ‪”:‬ﻋﺎ‪ Ｐ‬ﺍﻣﺖ ﺍﻟﺒﺎ ﮐﺔ ﻣﺘﻌﻠﻖ ﺍﷲ ﮐﺎﺧﻮﻑ ﮐﺮﻭ‬
‫ﺟﺲ _ ﺍﻥ ﭘﺮ ﻣﺮﺟﺌﻪ ﻫﻮ_ ﮐﺎ ﺍﻟﺰﺍﻡ ﻟﮕﺎګﺎ ﺍﺱ _ ﺍﻥ ﮐﺎ ﻣﺮﺗﺒﻪ ﮔ‪＂％‬ﺎګﺎ ﺍﻥ ﮐﯽ ﻋﺰﺕ‬
‫ﮐﻮ ﺣ‪＋‬ﻝ ﺳﻤﺠ‪％‬ﺎ ﻣﺪﺩ ﮐ‪，‬ﺠﺌﺔ ﺍﺓ ﻣﺤﺒﺎﻥ ﺍﻟﺒﺎ“ﻋﺘ‪，‬ﺒﯽ ﺳﺔ ﭘ‪％‬ﺮ ‪ Ａ‬ﮐﻬ‪ Ｓ‬ﮔﺔ ﮐﻪ‬
‫ﺍﻟﺰﺍﻣﺎﺕ ﻟﮕﺎ_ ﺳﺔ ﮐﭽ‪ ＃‬ﺣﺎﺻﻞ ﻧﻪ ﻫﻮﮔﺎ ﻣ‪ Ｓ‬ﺍﻟﺒﺎ ﮐﺔ ﻣﺘﻌﻠﻖ ګﻬﯽ ﮐﻬﺘﺎ ﻫﻮﺃ ﮐﻪ‬
‫ﺍﻧﻬﻮﺃ _ ﺍﺱ ﺍﻣﺖ ﮐﯽ ﺑﺆﯼ ﺧﺪﻣﺖ ﮐﯽ ﺧﺎﺹ ﮐﺔ ﺣﺪګﺚ ﮐﯽ ﺗﺤﻘ‪，‬ﻖ ﺍﻭﺭ ﺗﺼﻨ‪，‬ﻒ‬
‫ﻭﺗﺎﻟ‪，‬ﻒ ﮐﺔ ﺣﻮﺍﻟﺔ ﺳﺔ ﺍﻥ ﮐﯽ ګﻪ ﺧﺪﻣﺎﺕ ﺍﻥ ﮐﺔ ﺭﺏ ﮐﺔ ﺣﻀﻮﺭ ﻋﻤﺪﻩ ﮔﻮﺍﻫﯽ ﺩګﺄ‬
‫ﮔﯽ ﺍﻥ ﺷﺎءﺍﷲ ﻟ‪，‬ﮑﻦ ﺣﻖ ﺑﻬﺮﺣﺎﻝ ﺣﻖ ‪ Ａ Ｂ‬ﻣﺪﺧﻠﯽ ﮐﯽ ﻃﺮﺡ ﻧﻬ‪ Ｓ‬ﺟﻮ ﺩﺍﻋ‪，‬ﺎﻥ‬
‫ﺍﺳ‪＋‬ﻡ ﮐﺔ ﺧ‪＋‬ﻑ ﺑﻐﺾ ﻭﻋﻨﺎﺩ ﺳﺔ ‪Ｌ‬ﺮﺍ ﭘﺆﺍ ‪ Ｂ‬ﮐﻪ ﺳ‪，‬ﺪ ﻗﻄﺐ ﺷﻬ‪，‬ﺪ‪‬ﮐﻮ ﮐﺎﻓﺮ ﻗﺮﺍﺭ‬
‫ﺩګﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﻥ ﭘﺮ ﺍﻟﺰﺍﻣﺎﺕ ﮐﯽ ﺑﺎﺭﺵ ﮐﺮﺗﺎ ‪ Ｂ‬ﺍﷲ ﺟﺎﻧﺘﺎ ‪ Ｂ‬ﮐﻪ ﻣﺪﺧﻠﯽ ﮐﺎ ﺑﺆﺓ ﺳﺔ ﺑﺆﺍ‬
‫ﮐﺎﺭﻧﺎﻣﻪ ‪Ｌ‬ﯽ ﺳ‪，‬ﺪ ﻗﻄﺐ ﮐﯽ ﺗﺼﺎﻧ‪，‬ﻒ ﮐﺔ ！ﺨﻨﺔ ﺗﮏ ‪Ｌ‬ﯽ ﻧﻬ‪ Ｓ‬ﭘﻬﻨﭻ ﺳﮑﺘﺎ ﻋ‪＋‬ﻭﻩ ﭼﻨﺪ‬
‫ﺍګﮏ ﺍﺩګﺒﺎﻧﻪ ﺯﻻﺕ ﮐﺔ ﺍﻭﺭ ﺁﺳﻤﺎﻥ ﻭﺯﻣ‪，‬ﻦ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﮐﺎ ﻓﺎﺻﻠﻪ ﮐﺲ ﻗﺪﺭ ‪ Ｂ‬۔‬
‫ﺍﺏ ‪ Ａ‬ﺁ！‪％‬ﻮګﺄ ﻓﺼﻞ ﮐﯽ ﻃﺮﻑ ﺁﺗﺔ ﻫ‪ Ｓ‬ﻋﺘ‪，‬ﺒﯽ _ ﺟﻮ ﺟﻮﺍﺑﺎﺕ ﻣﺠﻤﻞ ﺍﻧﺪﺍﺯ ﻣ‪Ｓ‬‬
‫ﺩګﺌﺔ ﻫ‪ Ｓ‬ﺍﻥ ﺳﺔ ﺻﺮ ﻑ ﻧﻈﺮ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺱ ﮐﺎ ﮐﻮﺋﯽ ﻧﺘ‪，‬ﺠﻪ ﺣﺎﺻﻞ ﻧﻪ‬
‫ﻫﻮﮔﺎﺍﻭﺭ ﻋﺘ‪，‬ﺒﯽ _ ﺧﻮﺩ ﭘﺮ ﮐﺌﺔ ﺟﺎ_ ﻭﺍﻟﺔ ﺍﻋﺘﺮﺍﺿﺎﺕ ﮐﺎ ﺟﻮ ﺭﺩّ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﻥ‬
‫ﻟﻮﮔﻮﺃ ﮐﺎ ﺟﻮ ﺍﺱ ﮐﺔ ﻧﻈﺮګﺔ ﮐﻮ ﻣﺮﺟﺌﻪ ﮐﺔ ﻣﻮﺍﻓﻖ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﺍﻥ ﮐﯽ ﻃﺮﻑ ﺁﺗﺔ‬
‫ﻫ‪ Ｓ‬ﭼﻨﺎﻧﭽﻪ ‪ Ａ‬ﮐﻬﺘﺔ ﻫ‪:Ｓ‬‬
‫ﺑﺪﻋﺘ‪，‬ﻮﺃ ﮐﺔ ＠ﺃ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺑﻌﺾ ﺍﻗﻮﺍﻝ ﻣ‪ Ｓ‬ﻣﻮﺍﻓﻖ ﻫﻮ_ ﺳﺔ ګﻪ‬ ‫ ‬
‫ﻻﺯﻡ ﻧﻬ‪ Ｓ‬ﺁﺗﺎ ﮐﻪ ﺍﻥ ﺳﺔ ﺻﻔﺖ ﺑﺪﻋﺖ ﮐﯽ ﻧﻔﯽ ﮐﺮﺩﯼ ﺟﺎﺋﺔ ﺍګﮏ ﺍﺩ ﻃﺎﻟﺐ ﻋﻠﻢ‬
‫‪Ｌ‬ﯽ ﺟﺎﻧﺘﺎ ‪ Ｂ‬ﮐﻪ ﺑﺪﻋﺘ‪，‬ﻮﺃ ﮐﺔ ﺑﻌﺾ ﺍﻗﻮﺍﻝ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ﻣﻮﺍﻓﻖ ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﮐﺔ‬
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‫ﻓﺮﻗﺔ ﮐﺔ ﺑﻨ‪，‬ﺎﺩﯼ ﻧﻈﺮګﺎﺕ ﻭﺍﺻﻮﻝ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﻗﻮﺍﻝ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ﻣﺨﺎﻟﻒ ﻫﻮﺗﺔ‬

‫ﻫ‪Ｓ‬۔‬
‫ﮐﺴﯽ ‪Ｌ‬ﯽ ﻓﺮﻗﺔ ﮐﺔ ﺍﻗﻮﺍﻝ ﺍګﮏ ﺩﻭﺳﺮﺓ ﺳﺔ ﻣﺘﻌﻠﻖ ﻧﻬ‪ Ｓ‬ﻫﻮﺗﺔ ﻣﺜ‪ ً＋‬ﻣﺮﺟﺌﻪ‬ ‫
‬
‫ﮐﺔ ﺑ‪，‬ﺲ ﺳﺔ ﺯګﺎﺩﻩ ﻓﺮﻗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ‪ Ｃ‬ﺍګﮏ ﮐﺔ ﻣﺨﺘﻠﻒ ﺍﻗﻮﺍﻝ ﻫ‪Ｓ‬۔‬
‫ﺑﺪﻋﺎﺕ ﺁﺧﺮ ﻭﻗﺖ ﺗﮏ ﻣﺴﻠﻤﺎﻧﻮﺃ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﻣﻮﺟﻮﺩ ﺭﻫ‪ Ｓ‬ﮔﯽ ﺍﻭﺭ ګﻪ ﮔﺮﻭﻩ‬ ‫‬
‫ﺟﻮ ﻣﺮﺟﺌﻪ ﮐﺔ ﻫﯽ ﻋﻘ‪，‬ﺪﺓ ﮐﺎ ﺣﺎﻣﻞ ‪ Ｂ‬ﺍﺱ ﮐﯽ ﺷﮑﻞ ﻣﻘﻠﺪګﻦ ﻣﺮﺟﺌﻪ ﺳﺔ ﺍﮔﺮﭼﻪ‬
‫ﻣﺨﺘﻠﻒ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ ﻣﻨﺒﻊ ﻭﺳﺮﭼﺸﻤﻪ ﺍګﮏ ‪ Ｂ‬ګﻌﻨﯽ ﺍګﻤﺎﻥ ﺍﻭﺭ ﻣﺤﻞ ﺍګﻤﺎﻥ ګﻌﻨﯽ ﻋﻤﻞ‬
‫ﺳﺔ ﻣﺘﻌﻠﻖ ﻏﻠﻂ ﻓﻬﻢ ﺍﻭﺭ ﻋﻤﻠﯽ ﻃﻮﺭ ﭘﺮ ګﻪ ﺻﻮﻓ‪，‬ﻪ ﻫ‪ Ｓ‬ﮐﻪ ګﻪ ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ ﮐﯽ‬
‫ﺗﺮﺑ‪，‬ﺖ ﻫﯽ ﺍﺳﯽ ﻃﺮﺯ ﭘﺮ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺑﺎﻃﻦ ﻣ‪ Ｓ‬ګﻪ ﺳ‪，‬ﮑﻮﻟﺮ ﺍﻭﺭ ﻻﺩګﻦ ﻫ‪ Ｓ‬ﮐﻪ‬
‫ﻋﻤﻠﯽ ﻃﻮﺭ ﭘﺮ ﺩګﻦ ﺍﻭﺭ ﺳ‪，‬ﺎﺳﺖ ﺩﻭﻧﻮﺃ ﮐﻮ ﺍﻟﮓ ﺍﻟﮓ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﭘﻨﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭﻭﺃ‬
‫ﮐﻮ ﺍﻣﺮﺍءﻭﺣﮑﺎﻡ ﮐﺔ ﻣﺘﻌﻠﻖ ﮔﻔﺘﮕﻮ ﮐﺮ_ ﺳﺔ ﺇﺭﺍﺗﺔ ﻫ‪ Ａ Ｓ‬ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﻋﺎﻡ ﻃﻮﺭ ﭘﺮ‬
‫ﺗﺎﺭګﺦ ﺍﺳ‪＋‬ﻣﯽ ﻭ ﺗﺎﺭګﺦ ﻋﻘﺎﺋﺪ ﻣ‪ Ｓ‬ﺍﺱ ﻓﺮﻗﺔ ﮐﯽ ﻧﺸﻮﻭﻧﻤﺎ ﮐﻮﺋﯽ ﺍﻧﻮﮐ‪％‬ﯽ ګﺎ ﻧﺌﯽ ﺑﺎﺕ‬
‫ﻧﻬ‪ Ｂ Ｓ‬۔‬
‫ﺍﻭﺭ ﺧﺎﺹ ﻃﻮﺭ ﭘﺮ ګﻪ ﮐﻪ ﻣﺮﺟﺌﻪ ﮐﯽ ﺑﺪﻋﺖ ﺳﺔ ﮐﻠﯽ ﻃﻮﺭ ﭘﺮ ﺧﺎﺭﺝ ﻫﻮ_ ﮐﺔ‬ ‫‬
‫ﻟﺌﺔ ﺻﺮﻑ ګﻪ ﺍﻗﺮﺍﺭ ﮐﻪ ﺍګﻤﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ ﮐﺎﻧﺎﻡ ‪ Ｂ‬ﮐﺎ‪ Ｑ‬ﻧﻬ‪ Ｓ‬ﺍﻭﺭ ﺍﺋﻤﻪ ﻣ‪ Ｓ‬ﺳﺔ ﺟﺲ‬
‫ﮐﺴﯽ _ ﺍګﺴﺎ ﮐﻬﺎ‪ Ｂ‬ﺗﻮ ﺍﺱ ﮐﺎ ﻣﻘﺼﺪ ګﻪ ‪ Ｂ‬ﮐﻪ ﺍﺱ ﺍﻗﺮﺍﺭ ﺍﻭﺭ ﺍﺱ ﮐﺔ ﻣﺤﻞ ﮐﯽ‬
‫ﺍﻫﻤ‪，‬ﺖ ﮐﻮ ﺍﺟﺎﮔﺮ ﮐ‪，‬ﺎﺟﺎﺋﺔ ﺍﻭﺭ ګﻪ ﺑﺘﺎګﺎﺟﺎﺋﺔ ﮐﻪ ګﻪ ﺍﭘﻨﯽ ﺷﺮﻭﻁ ﮐﺔ ﺳﺎﺗ‪ ＃‬ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ‬
‫ﮐﺎ ﻋﻘ‪，‬ﺪﻩ ‪ Ｂ‬ﺍﺱ ﮐﯽ ﺩﻟ‪，‬ﻞ ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﮐﺎ ګﻪ ﻓﺮﻣﺎﻥ ‪”: Ｂ‬ﻣﻦ ﻗﺎﻝ ﻻﺍﻟٰﻪ ﺍﻻﺍﷲ ﺧﺎﻟﺼﺎ‬
‫ﻣﻦ ﻗﻠﺒﻪ ﺩﺧﻞ ﺍﻟﺠﻨ＆ “ګﻌﻨﯽ ﺟﺲ _ ﺧﻠﻮﺹ ﺩﻝ ﺳﺔ ﻻﺍﻟٰﻪ ﺍﻻﺍﷲ ﮐﻬﺎ ﻭﻩ ﺟﻨﺖ ﻣ‪Ｓ‬‬
‫ﺩﺍﺧﻞ ﻫﻮﺍ۔ﻣﺮﺟﺌﻪ ﮐﺔ ﺑﺮﺧ‪＋‬ﻑ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﻣ‪ Ｓ‬ﺳﺔ ﮐﺴﯽ _ ‪Ｌ‬ﯽ ﺍﺳﺔ ﻋﻤﻮﻡ ﭘﺮ ﻧﻬ‪Ｓ‬‬
‫ﻟ‪，‬ﺎ ﮐ‪，‬ﻮﻧﮑﻪ ګﻬﺎﺃ ﻋﻤﻮﻡ ﮐﯽ ﻣﮑﻤ‪＋‬ﺕ ‪،‬ﻟﻮﺍﺯﻡ ﻭﻣﻘﺘﻀ‪，‬ﺎﺕ ﺷﻬﺎﺩﺕ ﮐﺔ ﺫﺭګﻌﺔ ﺗﺨﺼ‪，‬ﺺ‬
‫ﮐﯽ ﺟﺎﺋﺔ ﮔﯽ ګﻬﯽ ﺻﻮﺭﺕ ﺣﺎﻝ ﺍﻥ ﺍﺋﻤﻪ ﮐﺔ ﮐ‪＋‬ﻡ ﮐﯽ ‪Ｌ‬ﯽ ‪ Ｂ‬ﺟﻮ ﮐﻬﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺟﺲ‬
‫_ ﺍﺱ ﻃﺮﺡ ﮐﻬﺎ ﻭﻩ ﺍﺭﺟﺎءﺳﺔ ﺧﺎﺭﺝ ﻫﻮﮔ‪，‬ﺎ ﺍﺱ ﻃﺮﺡ ﮐﺔ ﺩګﮕﺮ ﻋﺎﻡ ﺍﻗﻮﺍﻝ ﮐﻪ ﻋﺘ‪，‬ﺒﯽ‬
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‫ﺍﺳﯽ ﻃﺮﺡ ﮐﺔ ﺍﻗﻮﺍﻝ ﻫﯽ ﺑﻄﻮﺭ ﺩﻟ‪，‬ﻞ ﭘ‪，‬ﺶ ﮐﺮﺗﺎ ‪ Ｂ‬ﺣﺎﻻﻧﮑﻪ ﺍﺳﺔ ﭼﺎﻫ‪，‬ﺌﺔ ﮐﻪ ﻋﺮ‪Ｋ‬‬
‫ﺯﺑﺎﻥ ﮐﯽ ﻓﺼﺎﺣﺖ ﻭﺑ‪＋‬ﻏﺖ ﮐﻮ ‪Ｌ‬ﯽ ﭘ‪，‬ﺶ ﻧﻈﺮ ﺭﮐ‪％‬ﺔ ۔‬
‫ﺍﺳﯽ ﺑﻨﺎءﭘﺮ ګﻪ ﺍﻗﺮﺍﺭ ﮐﻪ ﺍګﻤﺎﻥ ﻗﻮﻝ ﻭﻋﻤﻞ ﮐﺎﻧﺎﻡ ‪ Ｂ‬ﺍﺱ ﺳﺔ ګﻪ ﻻﺯﻡ ﻧﻬ‪ Ｓ‬ﺁﺗﺎ‬ ‫ ‬
‫ﮐﻪ ﻭﻩ ﺍﺱ ﺑﺎ ﺕ ﮐﺎ ﻫﯽ ﻗﺎﺋﻞ ﻫﻮ ﮐﻪ ﻋﻤﻞ ﺍګﻤﺎﻥ ﮐﯽ ﻣﺎﻫ‪，‬ﺖ ﺍﻭﺭ ﺣﻘ‪，‬ﻘﺖ ﺍﻭﺭ ﺭﮐﻦ ‪Ｌ‬ﯽ‬
‫‪ Ｂ‬ﺑﻠﮑﻪ ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ﺟ‪，‬ﺴﺎ ﮐﻪ ﻋ‪＋‬ﻣﻪ ﺍﻟﺒﺎ ﮐﺎ ﻣﺬﻫﺐ ‪ Ｂ‬ﻋﻤﻞ ﺍګﻤﺎﻥ ﮐﺔ ﮐﻤﺎﻻﺕ‬
‫ﻣ‪ Ｓ‬ﺳﺔ ‪ Ｂ‬ﺟﻮ ﮐﻢ ﺯګﺎﺩﻩ ﻫﻮﺗﺔ ﺭﻫﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺱ ﻗﻮﻝ ﺍﻭﺭ ﺳﻠﻒ ﮐﺔ ﻗﻮﻝ ﻣ‪ Ｓ‬ﺑﺆﺍ‬
‫ﻭﺍﺿﺢ ﻓﺮﻕ ‪ Ｂ Ｂ‬ﺳﻠﻒ ﺍګﻤﺎﻥ ﮐﯽ ﮐﻮﺋﯽ ﺍګﺴﯽ ﺗﻌﺮګﻒ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ﺟﻮ ﺍګﻤﺎﻥ ﮐﯽ‬
‫ﺯګﺎﺩﺗﯽ ﺍﻭﺭ ﮐﻤﯽ ﻗﺒﻮﻝ ﻧﻪ ﮐﺮﺓ ﺑﻠﮑﻪ ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ﮐﻤﯽ ﺯګﺎﺩﺗﯽ ﺍګﻤﺎﻥ ﮐﺔ ﺗﻤﺎﻡ‬
‫ﻣﺮﮐﺒﺎﺕ ﺟ‪，‬ﺴﺔ ﻋﻠﻢ‪،‬ﺗﺼﺪګﻖ‪،‬ﺍﻟﺘﺰﺍﻡ‪،‬ﺍﻧﺸﺎء‪،‬ﺗﻨﻔ‪，‬ﺬﺍﻭﺭ ﺍﻧﻘ‪，‬ﺎﺩ ﻣ‪ Ｓ‬ﻭﺍﻗﻊ ﻫﻮﺗﯽ ‪ Ｂ‬ﺣﻖ‬
‫ﺗﻮ ګﻪ ‪ Ｂ‬ﮐﻬﻪ ﺳﻠﻒ ﮐﺔ ﺍﻗﻮﺍﻝ ﻭﮐﻠﻤﺎﺕ ﺳﺔ ﺍﻥ ﺑﺎﺭګﮏ ﺍﻣﺘ‪，‬ﺎﺯﺍﺕ ﻭﻓﺮﻭﻕ ﮐﺎ ﺍﺩﺭﺍﮎ‬
‫ﺍﺳﯽ ﻭﻗﺖ ﮐ‪，‬ﺎ ﺟﺎﺳﮑﺘﺎ ‪ Ｂ‬ﺟﺐ ﺍﻥ ﻣ‪ Ｓ‬ﺧﻮﺏ ﺗﺤﻘ‪，‬ﻖ ﻭﺟﺴﺘﺠﻮ ﮐﯽ ﺟﺎﺋﺔ ﻧﻪ ﮐﻪ‬
‫ﺻﺮﻑ ﺍﻗﻮﺍﻝ ﮐﻮ ﺟﻤﻊ ﺍﻭﺭ ﻣﺮﺗﺐ ﮐﺮﻟ‪，‬ﻨﺔ ﺳﺔ۔ﺍﻭﺭ ﻣﺤﻘﻘ‪，‬ﻦ ﮐﯽ ﭘ‪，‬ﺶ ﮐﺮﺩﻩ ﺗﺤﻘ‪，‬ﻖ ﻣ‪Ｓ‬‬
‫ﻏﻮﺭ ﻭﻓﮑﺮ ﮐﺮ_ ﻭﺍﻟﻮﺃ ﮐﯽ ﺍﮐﺜﺮګﺖ ﻣﺤﻘﻖ ﮐﯽ ﺫﻫﻨﯽ ﺍﺳﺘﻌﺪﺍﺩ ﺳﺔ ﺑﺔ ﺧﺒﺮ ﻫﻮﺗﯽ ‪Ｂ‬‬
‫ﺟﺒﮑﻪ ګﻬﯽ ﺍﺳﺘﻌﺪﺍﺩ ﻧﺼﻮﺹ ﮐﯽ ﺗﺤﻘ‪，‬ﻖ ﺍﻭﺭﻣﻌﺎ ﮐﺔ ﺍﺳﺘﻨﺒﺎﻁ ﻣ‪ Ｓ‬ﺑﺆﯼ ﻧﺎﺯﮎ‬
‫ﺣ‪，‬ﺜ‪，‬ﺖ ﺭﮐ‪％‬ﺘﯽ ‪ Ｂ‬ﻧ‪，‬ﺰ ‪ Ｃ‬ﺍﻧﺴﺎﻥ ﻣ‪ Ｓ‬ﺻ‪＋‬ﺣﺘ‪ Ｓ‬ﻣﻮﺟﻮﺩ ﻫﻮﺗﯽ ﻫ‪ Ｓ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺗﻤﺎﻡ‬
‫ﺍﻧﺴﺎﻥ ﻓﻬﻢ ‪،‬ﺗﺠﺰګﻪ ﻭﺍﺩﺭﺍﮎ ﮐﯽ ﺻ‪＋‬ﺣ‪，‬ﺘﻮﺃ ﻣ‪ Ｓ‬ﻣﺴﺎﻭﯼ ﻫ‪ Ｓ‬ﺍﻭﺭﻣﺸﮑﻞ ﺍﻣﻮﺭ ﻭﻩ‬
‫ﻫﻮﺗﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﻧﺴﺎ ﻧﻔﺲ ﺍﻥ ﮐﺔ ﺍﺩﺭﺍﮎ ﺳﺔ ﻋﺎﺟﺰ ﻫﻮ_ ﮐﺎ ﺍﻗﺮﺍﺭ ﮐﺮﻟﺔ ۔ﺍﷲ ﺗﻌﺎﻟﯽٰ‬
‫ﭘﺎﮎ ‪ Ｂ‬ﮐﻪ ﺟﺲ _ ﺻ‪＋‬ﺣ‪，‬ﺘﻮﺃ ﺍﻭﺭ ﺍﻓﻬﺎﻡ ﮐﻮ ﺗﻘﺴ‪，‬ﻢ ﮐ‪，‬ﺎ ‪Ｂ‬۔‬
‫ﻫﻤﺎﺭﯼ ﺍﺱ ﻭﺿﺎﺣﺖ ﺳﺔ ﻣﻌﻠﻮﻡ ﻫﻮﺍ ﮐﻪ ﮐﻤﯽ ﻭﺯګﺎﺩﺗﯽ ﮐﺎ ﻗﻮﻝ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ‬ ‫‬
‫ﻫﻮ_ ﮐﯽ ﺩﻟ‪，‬ﻞ ﻧﻬ‪ Ｓ‬ﺍِﻟَّﺎ ګﻪ ﮐﻪ ﻭﻩ ﺍﺱ ﺑﺎﺕ ﮐﺎ ﻗﺎﺋﻞ ﻫﻮ ﮐﻪ ګﻪ ﮐﻤﯽ ﻭﺯګﺎﺩﺗﯽ ﺍګﻤﺎﻥ ﮐﯽ‬
‫ﺍﺱ ﻣﺎﻫ‪，‬ﺖ ﻣ‪Ｌ Ｓ‬ﯽ ﻭﺍﻗﻊ ﻫﻮﺗﯽ ‪ Ｂ‬ﻋﻤﻞ ﺟﺲ ﮐﺎ ﺍګﮏ ﺭﮐﻦ ‪ Ｂ‬ﻧﻪ ﮐﻪ ﺷﺮﻁ ﺍﻭﺭ ﺭﮐﻦ‬
‫ﮐﯽ ﺗﻌﺮګﻒ ﺳﺔ ﻭﺍﺿﺢ ‪ Ｂ‬ﺟﻮ ﮐﻪ ﺍﺻﻮﻝ ﻓﻘﻪ ﻣ‪ Ｓ‬ﻣﻮﺟﻮﺩ ‪Ｂ‬۔‬
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‫ﺟﻨﺲ ﻋﻤﻞ ﮐﯽ ﺍګﮏ ﺍﻣﺘ‪，‬ﺎﺯﯼ ﺧﺎﺻ‪，‬ﺖ ‪) Ｂ‬ﺟﻨﺲ ﻋﻤﻞ ﺍګﻤﺎﻥ ﮐﺎ ﺣﺼﻪ ‪Ｂ‬‬ ‫‬
‫ﺍﺱ ﮐﺔ ﺛﺒﻮﺕ ﻣ‪ Ｓ‬ﻫﻤﺎﺭﯼ ﮐﺘﺎﺏ ”ﺣﻘ‪，‬ﻘ＆ ﺍﻻګﻤﺎﻥ“‪1978‬ﻣ‪＋‬ﺣﻈﻪ ﻫﻮ ﺍﺱ ﻣ‪_ Ａ Ｓ‬‬
‫ﺍګﻤﺎﻥ ﺍﻭﺳﻂ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ ﻭﺩګﮕﺮ ﺳﻠﻒ ﮐﺔ ﺍﻗﻮﺍﻝ ﻭﻧﻈﺮګﺎﺕ ﮐﯽ ﺍﭼ‪％‬ﯽ ﻃﺮﺡ‬
‫ﻭﺿﺎﺣﺖ ﮐﯽ ‪ Ｂ‬ﺍﻭﺭ ﺍ‪ Ｈ‬ﺍﻟﺴﻨﻪ ﮐﺔ ﺧ‪＋‬ﻑ ﺍﺱ ﮔﺮﻭﻩ ﮐﺎ ‪Ｌ‬ﯽ ﺭﺩّ ﮐ‪，‬ﺎ ‪(Ｂ‬ﺟﺲ ﺳﺔ ﺍﺱ‬
‫ﮔﺮﻭﻩ ﮐﺔ ﺍﻓﺮﺍﺩ ﻏﺎﻓﻞ ﻫ‪ Ｓ‬ﺍﺱ ﮐﯽ ﻭﺟﻪ ﺍګﻤﺎﻥ ﮐﺔ ﻓﻬﻢ ﺳﺔ ﻣﺘﻌﻠﻖ ﺍﻥ ﮐﺎ ﺧﺒﻂ ‪ Ｂ‬ﮐﻪ‬
‫ﺍګﮏ ﺗﻮ ﻋﻤﻞ ﮐﻮ ﺍګﻤﺎﻥ ﮐﺎ ﺣﺼﻪ ﻧﻬ‪ Ｓ‬ﻣﺎﻧﺘﺔ ﺍﻭﺭ ﭘ‪％‬ﺮ ﺍﺻﻮﻝ ﻓﻘﻪ ﺳﺔ ﻧﺎﮐﺎ‪ Ｑ‬ﻭﺍﻗﻔ‪，‬ﺖ‬
‫ﮐﯽ ﺑﻨﺎءﭘﺮ ﻧﻈﺮ ﻋﻤ‪，‬ﻖ ﺳﺔ ﻣﺤﺮﻭﻡ ﻫ‪ Ｓ‬ﺟ‪，‬ﺴﺎ ﮐﻪ ﻣﻮﺟﻮﺩﻩ ﻣﺮﺟﺌﻪ ﮐﯽ ﻃﺮﻑ ﻣﻨﺴﻮﺏ‬
‫ﺍﺱ ﮔﺮﻭﻩ ﮐﺎ ګﻪ ﺍﻣﺘ‪，‬ﺎﺯﯼ ﻭﺻﻒ ‪ Ｂ‬ﮐ‪，‬ﻮﻧﮑﻪ ﺍﺱ ﮐﯽ ﺑﻨﺴﺒﺖ ﻋﻠﻢ ﺣﺪګﺚ ﮐﯽ ﻃﺮﻑ‬
‫ﺍﻧﺘﺴﺎﺏ ﺁﺳﺎﻥ ‪ Ｂ‬۔ﺍﻭﺭ ﺟﻨﺲ ﻋﻤﻞ ﮐﺔ ﺍﺟﺰﺍءﮐﻮ ﺗﺮﮎ ﮐﺮﺩګﻨﺎ ﻋﻤﻞ ﮐﻮ ﺑﺎﻟﮑﻞ ﺗﺮﮎ‬
‫ﮐﺮﺩګﻨﺔ ﮐﯽ ﻣﺎﻧﻨﺪ ﻧﻬ‪ Ｓ‬ﻋﻤﻞ ﮐﻮ ﺑﺎﻟﮑﻞ ﺗﺮﮎ ﮐﺮﺩګﻨﺔ ﺳﺔ ﺍګﻤﺎﻥ ﻣﻌ‪，‬ﻮﺏ ﻫﻮﺟﺎﺗﺎ ‪Ｂ‬‬
‫ﺟﺒﮑﻪ ﺟﺰﺋﯽ ﻋﻤﻞ ﺗﺮﮎ ﮐﺮ_ ﺳﺔ ﻣﻌﺼ‪，‬ﺖ ﺍﻭﺭ ﮔﻨﺎﻩ ﮐﺎ ﺍﺭﺗﮑﺎﺏ ﻫﻮﺗﺎ ‪ Ｂ‬۔‬

‫ﭼﻮﺗ‪％‬ﯽ ﺑﺤﺚ‪:‬ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﻣﺨﺎﻟﻔ‪，‬ﻦ ﮐﺔ ﺩﻻﺋﻞ‬

‫ﺍﷲ ﺗﻌﺎﻟﯽٰ ﮐﯽ ﺗﻮﻓ‪，‬ﻖ ﺳﺔ ‪ Ａ‬ﮐﻬﺘﺔ ﻫ‪:Ｓ‬‬
‫ﻋﺘ‪，‬ﺒﯽ _ ﺍﭘﻨﺔ ﻣﺨﺎﻟﻔ‪，‬ﻦ ﮐﺔ ﺟﻦ ﺩﻻﺋﻞ ﮐﺎ ﺫﮐﺮ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻥ ﮐﯽ ﻣﻌﻨﻮﯼ ﻗﻮﺕ ﺍﻥ‬ ‫ ‬
‫ﮐﯽ ﺍﻧﻔﺮﺍﺩﯼ ﻗﻮﺕ ﺳﺔ ﺑﺆځ ﮐﺮ ‪ Ｂ‬ﺍﻭﺭ ﻭﻩ ﺍﺟﻤﺎﻉ ﻣﻌﻨﻮﯼ ﻭﺗﻮﺍﺗﺮ ﻣﻌﻨﻮﯼ ‪ Ｂ‬ﻟ‪，‬ﮑﻦ‬
‫ﻋﺘ‪，‬ﺒﯽ ﺍﺱ ﺣﻘ‪，‬ﻘﺖ ﺳﺔ ﻧﺎﺑﻠﺪ ‪ Ｂ‬ﭼﻨﺎﻧﭽﻪ ﺍګﮏ ﺍګﮏ ﮐﺮﮐﺔ ﺩﻻﺋﻞ ﺭﺩّ ﮐﺌﺔ ﺟﺎﺭ＠ ‪ Ｂ‬ﺍﻭﺭ‬
‫ﺍﺱ ﺑﺎﺕ ﺳﺔ ﺑﺔ ﭘﺮﻭﺍﻩ ‪ Ｂ‬ﮐﻪ ګﻪ ﺩﻻﺋﻞ ﻣﻌﻨﻮﯼ ﺍﻋﺘﺒﺎﺭ ﺳﺔ ﻣﺘﻮﺍﺗﺮ ﻫ‪ Ｓ‬ﺍﻥ ﺳﺐ ﮐﺎ‬
‫ﺍګﮏ ﻫﯽ ﻣﻌﻨﯽ ‪ Ｂ‬ﺍﻭﺭ ﻭﻩ ‪ Ｂ‬ﻣﻌﻨﯽ ﺗﺤﻘ‪，‬ﻖ ﺟ‪，‬ﺴﺎ ﮐﻪ ﺍﻣﺎﻡ ﺷﺎﻃﺒﯽ‪_‬‬
‫)ﺍﻟﻤﻮﺍﻓﻘﺎﺕ‪(3/268:‬ﻣ‪ Ｓ‬ﻋﺎﻡ ﻭﺧﺎﺹ ﮐﯽ ﺑﺤﺚ ﻣ‪ Ｓ‬ﺍﺱ ﺑﺎﺕ ﮐﯽ ﺍﭼ‪％‬ﯽ ﻃﺮﺡ‬
‫ﻭﺿﺎﺣﺖ ﮐﯽ ‪ Ｂ‬۔‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ‪ ‬ﮐﺔ ﻗﻮﻝ ﮐﺔ ﻣﺘﻌﻠﻖ ﮔﻔﺘﮕﻮ ﮐﺮﺗﺔ ﻫﻮﺋﺔ ﻋ‪＋‬ﻣﻪ ﺍﺣﻤﺪ ﺷﺎﮐﺮ ﮐﯽ‬ ‫
‬
‫ﺗﻨﺒ‪，‬ﻪ ”ﮐﻪ ﻗﻮﻝ ﮐﻔﺮ ﺩﻭﻥ ﮐﻔﺮ ﺳﻮﺭۃ ﺍﻟﻤﺎﺋﺪﻩ ﮐﯽ ﺁګﺖ ﮐﯽ ﺗﻔﺴ‪，‬ﺮﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺧﻮﺍﺭﺝ ﮐﺔ‬
‫ﺧ‪＋‬ﻑ ﻓﺘﻮﯼ ‪ Ｂ‬ﺟﻮ ﺍﺑﻦ ﻋﺒﺎﺱ‪ _‬ﺍﺱ ﻭﻗﺖ ﺟﺎﺭﯼ ﮐ‪，‬ﺎ ﺟﺐ ﺧﻮﺍﺭﺝ _ ﺑﻨﻮﺍﻣ‪，‬ﻪ‬
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‫ﮐﺔ ﺍﻣﺮﺍءﮐﺔ ﻇﻠﻢ ﻭﺟﻮﺭ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺍﻥ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﺮ ﭼﺎﻫﯽ “ﺍﺱ ﺗﻨﺒ‪，‬ﻪ ﺳﺔ ﻋﺘ‪，‬ﺒﯽ‬
‫ﻏﺎﻓﻞ ‪ Ｂ‬ﺍﻭﺭ ﺷ‪，‬ﺦ ‪‬ﮐﯽ ﺻﺤﺖ ﭘﺮ ﮐﻮﺋﯽ ﻓﺮﻕ ﻧﻬ‪ Ｓ‬ﭘﺆﺗﺎ ﺍﮔﺮ ﮐﻮﺋﯽ ﺍﻥ ﮐﺔ ﻓﺘﻮﺓ‬
‫ﮐﻮ ﻏﻠﻂ ﻃﻮﺭ ﭘﺮ ﺍﭘﻨﺔ ﻣﻔﺎﺩ ﻣ‪ Ｓ‬ﺍﺳﺘﻌﻤﺎﻝ ﮐﺮﺓ ﺍﻭﺭ ﻫﻤ‪Ｌ Ｓ‬ﯽ ﻋﺘ‪，‬ﺒﯽ ﮐﯽ ﻧﺎﺳﻤﺠ‪％‬ﯽ‬
‫ﺳﺔ ﮐﻮﺋﯽ ﺳﺮﻭﮐﺎﺭ ﻧﻬ‪ Ｓ‬ﮐﻪ ‪ Ａ‬ﺷ‪，‬ﺦ ﺍﺣﻤﺪﺷﺎﮐﺮ‪ ‬ﮐﺔ ﺍﺱ ﻗﻮﻝ ﮐﻮ ﺍﭼ‪％‬ﯽ ﻃﺮﺡ‬
‫ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﺑﻠﮑﻪ ‪ Ａ‬ﺍﺑﻦ ﻋﺒﺎﺱ ‪ ‬ﮐﺔ ﺍﺱ ﻗﻮﻝ ﮐﯽ ﺩﺭﺳﺖ ﻗﺮﺍءﺕ ګﻌﻨﯽ ”ﻟ‪，‬ﺲ‬
‫ﺑﺎﻟﮑﻔﺮﺍﻟﺬﯼ ﺗﺬ‪＄‬ﺒﻮﻥ ﺍﻟ‪，‬ﻪ“ګﻌﻨﯽ ګﻪ ﻭﻩ ﮐﻔﺮﻧﻬ‪ Ｓ‬ﺟﻮ ﺗﻢ ﺳﻤﺠ‪ ＃‬ﺭ‪ Ｂ‬ﻫﻮ“ﻧ‪，‬ﺰ ﺍﺱ ﺍﺛﺮ ﺳﺔ‬
‫‪Ｌ‬ﯽ ﻭﺍﻗﻒ ﻫ‪ Ｓ‬ﺟﻮ ﻫﻤ‪ Ｓ‬ﺷ‪，‬ﺦ ﺍﺣﻤﺪ ﺷﺎﮐﺮ‪‬ﮐﺔ ﺫﺭګﻌﺔ ﻣﻌﻠﻮﻡ ﻫﻮﺍ ﺟﺲ ﻣ‪Ｓ‬‬
‫ﺍﺑﺎﺿ‪，‬ﻪ ﮐﺔ ﮐﭽ‪ ＃‬ﻟﻮﮒ ﺍﺑﻮﻣﺠﻠﺰ ﻻﺣﻖ ﺑﻦ ﺣﻤ‪，‬ﺪ ﺍﻟﺸ‪，‬ﺒﺎ ﺍﻟﺴﺪﻭﺳﯽ ﮐﺔ ﭘﺎﺱ ﺁﮐﺮ‬
‫ﭼﻨﺪ ﺳﻮﺍﻻﺕ ﮐﺮﺗﺔ ﻫ‪ Ｓ‬ګﻪ ﺑﺆﺍ ﺑﻬﺘﺮګﻦ ﺩﻗ‪，‬ﻖ ﺍﻟﻨﻈﺮ ﻧﺺ ‪ Ｂ‬ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﺍﻭﺭ ﺍﺱ ﮐﺔ‬
‫ﻫﻤﻨﻮﺍ ﺍﺱ ﺩﻗ‪，‬ﻖ ﻧﻈﺮﯼ ﺗﮏ ﻧﻬ‪ Ｓ‬ﭘﻬﻨﭻ ﺳﮑﺘﺔ ۔ﺷ‪，‬ﺦ ﺍﺣﻤﺪ ﺷﺎﮐﺮ‪ ‬ﻓﺮﻣﺎﺗﺔ‬
‫ﻫ‪)”:Ｓ‬ﺍﺑﻦ ﻋﺒﺎﺱ‪(‬ﺳﺔ ﻣﺮﻭﯼ ﺁﺛﺎﺭ ﺟﻦ ﮐﺔ ﺫﺭګﻌﺔ ﻫﻤﺎﺭﺓ ﺩﻭﺭ ﮐﺔ ﮐﭽ‪ ＃‬ﻋﻠﻢ ﺳﺔ‬
‫ﻣﻨﺴﻮﺏ ﮔﻤﺮﺍﻩ ﻟﻮﮒ ﮐ‪，％‬ﻠﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻭﻩ ﻟﻮﮒ ﺟﻨﻬﻮﺃ _ ﺩګﻦ ﭘﺮ ﺍﺱ ﻗﺪﺭ ﺟﺮﺍءﺕ‬
‫ﮐﯽ ﮐﻪ ﺍﻧﻬﻮﺃ _ ﺍﻥ ﺁﺛﺎﺭ ﮐﻮ ﺑﻬﺎﻧﻪ ﺑﻨﺎﻟ‪，‬ﺎ ﻭﻩ ﺍﻥ ﮐﺔ ﺫﺭګﻌﺔ ﺍﺳ‪＋‬ﻣﯽ ﻣﻤﺎﻟﮏ ﭘﺮ ﻣﺴﻠﻂ‬
‫ﮐﺮﺩﻩ ﻃﺎﻏﻮﺗﯽ ﻭﺿﻌﯽ ﻗﻮﺍﻧ‪，‬ﻦ ﮐﻮ ﺟﺎﺋﺰ ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬۔ﺍﺑﻮﻣﺠﻠﺰ ﺳﺔ ﺍګﮏ ﺍﺛﺮ ﻣﺮﻭﯼ‬
‫‪ Ｂ‬ﺟﻮ ﺍﺑﺎﺿ‪，‬ﻪ ﺧﻮﺍﺭﺝ ﮐﺔ ﺍﺳﯽ ﺍﺧﺘ‪＋‬ﻑ ﺳﺔ ﻣﺘﻌﻠﻖ ‪ Ｂ‬ﮐﻪ ﺑﻌﺾ ﺍﻣﺮﺍء_ ﻇﻠﻢ ﮐﺮﺗﺔ‬
‫ﻫﻮﺋﺔ ﺑﻌﺾ ﻣﻌﺎﻣ‪＋‬ﺕ ﻣ‪ Ｓ‬ﻧﻔﺲ ﭘﺮﺳﺘﯽ ﺍﻭﺭ ﺣﮑﻢ ﺳﺔ ﺟﻬﺎﻟﺖ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺧ‪＋‬ﻑ‬
‫ﺷﺮګﻌﺖ ﻓ‪，‬ﺼﻠﺔ ﺩﺓ ﺩګﺌﺔ ﺍﻭﺭ ﺧﻮﺍﺭﺝ ﮐﺎﻣﺬﻫﺐ ‪ Ｂ‬ﮐﻪ ﮐﺒ‪，‬ﺮﻩ ﮔﻨﺎﻩ ﮐﺎ ﻣﺮﺗﮑﺐ ‪Ｌ‬ﯽ‬
‫ﮐﺎﻓﺮ ‪ Ｂ‬ﺗﻮ ﻭﻩ ﺍﺑﻮﻣﺠﻠﺰﮐﺔ ﭘﺎﺱ ﺁﮐﺮ ﺟ‪％‬ﮕﺆﺍﮐﺮ_ ﻟﮕﺔ ﺍﻭﺭ ګﻪ ﻣﻄﺎﻟﺒﻪ ﮐﺮ_ ﻟﮕﺔ ﮐﻪ ﻭﻩ‬
‫ﺍﻣﺮﺍءﮐﻮ ﮐﺎﻓﺮ ﻗﺮﺍﺭ ﺩګﻨﺔ ﻣ‪ Ｓ‬ﺍﻥ ﮐﺔ ﻣﻮﺍﻓﻖ ﻫﻮﺟﺎﺋ‪ Ｓ‬ﺗﺎﮐﻪ ﺍﻥ ﮐﺔ ﺧ‪＋‬ﻑ ﻣﺴﻠﺢ‬
‫ﺧﺮﻭﺝ ﮐﺔ ﻟﺌﺔ ﺍﻥ ﮐﺔ ＠ﺗ‪ ＃‬ﺑﻬﺎﻧﻪ ﺁﺟﺎﺋﺔ ګﻪ ﺩﻭﻧﻮﺃ ﺁﺛﺎﺭ ﺍﻣﺎﻡ ﻃﺒﺮﯼ‪ _‬ﺭﻭﺍګﺖ ﮐﺌﺔ‬
‫ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﻥ ﭘﺮ ﻣ‪，‬ﺮﺓ ‪Ｌ‬ﺎﺋﯽ ﺳ‪，‬ﺪ ﻣﺤﻤﻮﺩ ﺷﺎﮐﺮ‪ _ ‬ﺑﺆﯼ ﻫﯽ ﻧﻔ‪，‬ﺲ ﺗﻌﻠ‪，‬ﻖ ﻟﮑ‪％‬ﯽ‬
‫‪ Ｂ‬ﻣ‪，‬ﺮﺍ ﺧ‪，‬ﺎﻝ ‪ Ｂ‬ﮐﻪ ﻣ‪ Ｓ‬ﻃﺒﺮﯼ ﮐﯽ ﭘﻬﻠﯽ ﺭﻭﺍګﺖ ﺍﻭﺭ ﺍﺱ ﭘﺮﺍﭘﻨﺔ ‪Ｌ‬ﺎﺋﯽ ﮐﯽ ﺗﻌﻠ‪，‬ﻖ‬
‫ﻧﻘﻞ ﮐﺮﺩﻭﺃ۔‬
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‫ﻃﺒﺮﯼ _ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣ‪，‬ﺪﺭ ﺳﺔ ﺭﻭﺍګﺖ ﮐﯽ ‪ Ｂ‬ﺍ ﺱ _ ﮐﻬﺎ ﮐﻪ ‪:‬ﺍﺑﻮﻣﺠﻠﺰ ﮐﺔ ﭘﺎﺱ‬

‫ﺑﻨﻮﻋﻤﺮﻭ ﺑﻦ ﺳﺪﻭﺱ ﮐﺔ ﮐﭽ‪ ＃‬ﻟﻮﮒ ﺁﺋﺔ ﮐﻬﻨﺔ ﻟﮕﺔ ﺍﺓ ﺍﺑﻮﻣﺠﻠﺰ ﺁﭖ ﺍﷲ ﮐﺔ ﺍﺱ ﻓﺮﻣﺎﻥ‬
‫ﮐﺔ ﻣﺘﻌﻠﻖ ﮐ‪，‬ﺎ ﮐﻬﺘﺔ ﻫ‪: Ｓ‬ګﻌﻨﯽ ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﻧﻪ ﮐﺮګﺄ ﺗﻮ‬
‫ګﻬﯽ ﻟﻮﮒ ﮐﺎﻓﺮ ﻫ‪ Ｓ‬۔ﮐ‪，‬ﺎ ګﻪ ﺣﻖ ‪Ｂ‬؟ﻓﺮﻣﺎ_ ﻟﮕﺔ ‪＠:‬ﺃ۔ﻭﻩ ﮐﻬﻨﺔ ﻟﮕﺔ ‪:‬ګﻌﻨﯽ ﺟﻮ ﺍﷲ‬
‫ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﻧﻪ ﮐﺮګﺃﺘﻮګﻬﯽ ﻟﻮﮒ ﻇﺎ‪ Ｐ‬ﻫ‪Ｓ‬۔ﮐ‪，‬ﺎ ګﻪ ﺣﻖ ‪Ｂ‬؟ﻓﺮﻣﺎ_‬
‫ﻟﮕﺔ ‪＠:‬ﺃ ۔ﻭﻩ ﮐﻬﻨﺔ ﻟﮕﺔ‪:‬ګﻌﻨﯽ ﺟﻮ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﻧﻪ ﺩګﺄ ﺗﻮ ګﻬﯽ‬
‫ﻟﻮ ﮒ ﻓﺎﺳﻖ ﻫ‪ Ｓ‬۔ﮐ‪，‬ﺎ ګﻪ ﺣﻖ ‪Ｂ‬؟ﻓﺮﻣﺎ_ ﻟﮕﺔ ‪＠:‬ﺃ۔ﭘ‪％‬ﺮ ﻭﻩ ﮐﻬﻨﺔ ﻟﮕﺔ ﺍﺑﻮﻣﺠﻠﺰ ﮐ‪，‬ﺎ‬
‫ګﻪ ﻟﻮﮒ )ګﻌﻨﯽ ﺑﻨﻮﺍﻣ‪，‬ﻪ ﮐﺔ ﻇﺎ‪ Ｐ‬ﺍﻣﺮﺍء(ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﮐﺮﺗﺔ ﻫ‪Ｓ‬‬
‫ﻓﺮﻣﺎ_ ﻟﮕﺔ ‪:‬ګﻪ ﺍﻥ ﮐﺎ ﺩګﻦ ‪ Ｂ‬ﻭﻩ ﺍﺳﺔ ﺩګﻦ ﻣﺎﻧﺘﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺳﯽ ﮐﺔ ﻣﻄﺎﺑﻖ ﮐﻬﺘﺔ‬
‫ﻫ‪ Ｓ‬ﺍﻭﺭ ﺍﺳﯽ ﮐﯽ ﻃﺮﻑ ﺑ‪＋‬ﺗﺔ ﻫ‪ Ｓ‬ﭘ‪％‬ﺮ ﺍﮔﺮ ﺍﺱ ﻣ‪ Ｓ‬ﺳﺔ ﮐﭽ‪ ＃‬ﭼ‪％‬ﻮﺅﺩګﺄ ﺗﻮ ﺍﺳﺔ‬
‫ﮔﻨﺎﻩ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪Ｓ‬۔ﻭﻩ ﮐﻬﻨﺔ ﻟﮕﺔ ﺍګﺴﺎ ﻧﻬ‪ Ｂ Ｓ‬ﺍﷲ ﮐﯽ ﻗﺴﻢ ﺗﻢ ﻓﺮﻕ ﮐﺮﺭ‪Ｂ‬‬
‫ﻫﻮ۔ﻓﺮﻣﺎ_ ﻟﮕﺔ‪:‬ﺗﻢ ﻣﺠ‪ ＃‬ﺳﺔ ﺯګﺎﺩﻩ ﺍﺱ ﮐﺔ ﺣﻖ ﺩﺍﺭ ﻫﻮ)ګﻌﻨﯽ ﻣ‪ Ｓ‬ﺧﺎﺭﺟﯽ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ‬
‫ﺗﻢ ﺧﺎﺭﺟﯽ ﻫﻮ(ﻣ‪，‬ﺮﺍ ګﻪ ﺧ‪，‬ﺎﻝ ﻧﻬ‪ Ｓ‬ﺗﻤﻬﺎﺭﺍ ګﻪ ﺧ‪，‬ﺎﻝ ‪ Ｂ‬ﺍﻭﺭ ﺗﻢ ﮐﻮﺋﯽ ﺣﺮﺝ ‪Ｌ‬ﯽ‬
‫ﻣﺤﺴﻮﺱ ﻧﻬ‪ Ｓ‬ﮐﺮﺗﺔ ۔‬
‫ﻣ‪，‬ﺮﺓ ‪Ｌ‬ﺎﺋﯽ ﺳ‪，‬ﺪ ﻣﺤﻤﻮﺩ‪ ‬ﺍﻥ ﺩﻭﻧﻮﺃ ﻧﺼﻮﺹ ﮐﺔ ﺑﺎﺭﺓ ﻣ‪ Ｓ‬ﻟﮑ‪％‬ﺘﺔ ﻫ‪: Ｓ‬‬
‫ګﺎ ﺍﷲ ﻣ‪ Ｓ‬ﺍﺱ ﮔﻤﺮﺍﻫﯽ ﺳﺔ ﺗ‪，‬ﺮﯼ ﻃﺮﻑ ﺍﻇﻬﺎﺭ ﺑﺮﺍءﺕ ﮐﺮﺗﺎ ﻫﻮﺃ ﻭﺑﻌﺪ۔‬
‫ﻫﻤﺎﺭﺓ ﺍﺱ ﺩﻭﺭ ﮐﺔ ﺷﮏ ﮔﺰګﺪﻩ ﺍﻭﺭ ﻓﺘﻨﻪ ﭘﺮﻭﺭ ﻟﻮﮒ ﺟﻮ ﺑﺆﯼ ﺑﺎﺗ‪ Ｓ‬ﺑﻨﺎﺗﺔ ﻫ‪ Ｓ‬ﺍﻭﺭ‬
‫ﺣﺎﮐﻤﻮﺃ ﮐﺔ ﻟﺌﺔ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﻣﻄﺎﺑﻖ ﺣﮑﻢ ﭼ‪％‬ﻮﺅ_ ‪،‬ﺍﻣﻮﺍﻝ ‪،‬ﺩﻣﺎء‪،‬ﺍﻋﺮﺍﺽ‬
‫ﻣ‪ Ｓ‬ﺍﷲ ﮐﯽ ﺍﭘﻨﯽ ﮐﺘﺎﺏ ﻣ‪ Ｓ‬ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﺷﺮګﻌﺖ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻓ‪，‬ﺼﻠﺔ ﮐﺮ_ ‪،‬ﮐﺎﻓﺮ ﮐﺔ‬
‫ﻗﺎﻧﻮﻥ ﮐﻮ ﺍﺳ‪＋‬ﻣﯽ ﻣﻤﺎﻟﮏ ﻣ‪ Ｓ‬ﻧﺎﻓﺬ ﮐﺮ_ ﮐﻮ ﺟﻮﺍﺯ ﮐﺎ ﺭﻧﮓ ﺩګﻨﺔ ﮐﺔ ﻟﺌﺔ ﻋﺬﺭ‬
‫ﺗﺮﺍﺷﺘﺔ ﻫ‪ Ｓ‬ﭘ‪％‬ﺮﺟﺐ ﺍﻧﻬ‪ Ｓ‬ﺍﻥ ﺩﻭﺍﺣﺎﺩګﺚ ﮐﺎ ﭘﺘﻪ ﭼﻠﺘﺎ ‪ Ｂ‬ﺗﻮ ﺍﺳﺔ ﺍﺑﻮﻣﺠﻠﺰ ﮐﯽ ﺭﺍﺋﺔ‬
‫ﻗﺮﺍﺭ ﺩګﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﻥ ﮐﺔ ﻧﺰﺩګﮏ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺩﻣﺎءﺍﻭﺭ ﺍﻣﻮﺍﻝ ﺍﻭﺭ‬
‫ﺍﻋﺮﺍﺽ ﻣ‪ Ｓ‬ﻓ‪，‬ﺼﻠﺔ ﮐﺮﻧﺎ ﺩﺭﺳﺖ ‪ Ｂ‬ﺍﻭﺭﻋﺎﻡ ﻓ‪，‬ﺼﻠﺔ ﻣ‪ Ｓ‬ﺷﺮګﻌﺖ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﺍُﺳﺔ‬
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‫ﮐﺎﻓﺮ ﻗﺮﺍﺭ ﻧﻬ‪ Ｓ‬ﺩګﺘﯽ ﺟﻮﺍﺱ ﭘﺮ ﺭﺍﺿﯽ ګﺎ ﻋﺎﻣﻞ ﻫﻮ۔ﺣﺎﻻﻧﮑﻪ ﻏﻮﺭ ﻭﻓﮑﺮ ﮐﺮ_ ﻭﺍﻟﻮﺃ‬
‫ﮐﺔ ﻧﺰﺩګﮏ ﺍﻥ ﺩﻭﻧﻮﺃ ﺣﺪګﺜﻮﺃ ﻣ‪ Ｓ‬ﺳﺎﺋﻞ ﺍﻭﺭ ﻣﺴ（ﻝ ﮐﯽ ﺍﺱ ﻣﻌﺮﻓﺖ ﮐﯽ ﮐﻮﺋﯽ‬
‫ﮔﻨﺠﺎﺋﺶ ﻧﻬ‪Ｂ Ｓ‬۔ﺍﺑﻮﻣﺠﻠﺰ ﻻﺣﻖ ﺑﻦ ﺣﻤ‪，‬ﺪ ﺍﻟﺸ‪，‬ﺒﺎ ﺍﻟﺴﺪﻭﺳﯽ‪ ‬ﺛﻘﻪ ﺗﺎﺑﻌﯽ ﻫ‪Ｓ‬‬
‫ﻋﻠﯽ‪ ‬ﺳﺔ ﻣﺤﺒﺖ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﻗﻮﻡ ﺑﻨﻮ ﺷ‪，‬ﺒﺎﻥ ﺟﻨﮓ ﺟﻤﻞ ﺍﻭﺭ ﺻﻔ‪，‬ﻦ ﮐﺔ‬
‫ﺩﻥ ﺷ‪，‬ﻌﺎﻥ ﻋﻠﯽ ﻣ‪ Ｓ‬ﺷﺎﻣﻞ ﺗ‪％‬ﯽ ﭘ‪％‬ﺮ ﺟﺐ ﺻﻔ‪，‬ﻦ ﮐﺔ ﺩﻥ ”ﺩﻭ ﺣَﮑَﻤﻮﺃ “)ګﻌﻨﯽ ﺩﻭﻧﻮﺃ‬
‫ﺟﺎﻧﺐ ﺳﺔ ﺍګﮏ ﺍګﮏ ﺣَﮑَﻢ ﻓ‪，‬ﺼﻠﻪ ﮐﺮ_ ﻭﺍﻻ(ﻭﺍﻻﻣﻌﺎﻣﻠﻪ ﻫﻮﺍ ﺍﻭﺭ ﺧﻮﺍﺭﺝ ﺍﻟﮓ‬
‫ﻫﻮﮔﺌﺔ ﺗﻮ ﻋﻠﯽ‪ ‬ﮐﺔ ﺧ‪＋‬ﻑ ﺑﻨﻮ ﺷ‪，‬ﺒﺎﻥ ﺍﻭﺭ ﺑﻨﻮﺳﺪﻭﺱ ﺑﻦ ﺷ‪，‬ﺒﺎﻥ ﺑﻦ ﺫ‪ Ｈ‬ﮐﺔ ﮐﭽ‪＃‬‬
‫ﻟﻮﮒ ﺷﺎﻣﻞ ﻫﻮﮔﺌﺔ۔ﻭﻩ ﻟﻮﮒ ﺟﻨﻬﻮﺃ _ ﺍﺑﻮﻣﺠﻠﺰ ﺳﺔ ﺳﻮﺍﻻﺕ ﮐﺌﺔ ﻭﻩ ﺑﻨﻮ ﻋﻤﺮﻭ ﺑﻦ‬
‫ﺳﺪﻭﺱ ﺳﺔ ﻫ‪ Ｓ‬ﺟﻮ ﺍﺑﺎﺿ‪，‬ﻪ ﺧﻮﺍﺭﺝ ﮐﺎ ﺣﺼﻪ ﻫ‪ Ｓ‬ﺍﻭﺭ ﻋﺒﺪﺍﷲ ﺑﻦ ﺍﺑﺎﺽ ﺣﺮﻭﺭﯼ‬
‫ﺧﺎﺭﺟﯽ ﮐﺔ ﭘ‪，‬ﺮﻭﮐﺎﺭ ﻫ‪ Ｓ‬ﺍﺱ ﮐﺎ ﮐﻬﻨﺎ ﺗ‪％‬ﺎ ﮐﻪ ﺟﻮ ﺧﻮﺍﺭﺝ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﮐﺮﺓ ﻭﻩ ﮐﺎﻓﺮ‬
‫‪ Ｂ‬ﻧﻪ ﮐﻪ ﻣﺸﺮﮎ ﺍﺱ ﻃﺮﺡ ﺍﺱ _ ﺍﭘﻨﺔ ﺍﺻﺤﺎﺏ ﮐﯽ ﻣﺨﺎﻟﻔﺖ ﮐﯽ ۔ګﻪ ﻭﺍﺿﺢ ‪ Ｂ‬ﮐﻪ‬
‫ﺟﻦ ﻟﻮﮔﻮﺃ _ ﺍﺑﻮﻣﺠﻠﺰ ﺳﺔ ﺳﻮﺍﻻﺕ ﮐﺌﺔ ﻭﻩ ﺍﺑﺎﺿ‪，‬ﻪ ﺗ‪％‬ﺔ ﺍﻭﺭ ﺣﮑﺎﻡ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﺔ‬
‫ﺳﻠﺴﻠﺔ ﻣ‪ Ｓ‬ﺍﻥ ﭘﺮ ﺣﺠﺖ ﻗﺎﺋﻢ ﮐﺮﻧﺎ ﭼﺎﻫﺘﺔ ﺗ‪％‬ﺔ ﮐ‪，‬ﻮﻧﮑﻪ ﻭﻩ) ﺣﮑﺎﻡ (ﻣﺴﻠﮑﺎﻥ ﮐﺔ‬
‫ﻣﻌﺴﮑﺮ ﻣ‪ Ｓ‬ﺗ‪％‬ﺔ ﺍﻭﺭ ﺑﺴﺎ ﺍﻭﻗﺎﺕ ﺍﷲ ﮐﯽ ﻧﺎﻓﺮﻣﺎ ﮐﺮﮔﺰﺭﺗﺔ ﺍﻭﺭ ﺟﻦ ﺍﻣﻮﺭﺳﺔ ﺍﷲ _‬
‫ﻣﻨﻊ ﮐ‪，‬ﺎ ‪ Ｂ‬ﺍﻥ ﮐﺎ ﺍﺭﺗﮑﺎﺏ ﮐﺮﺑ‪％＂，‬ﺘﺔ ﺍﺳﯽ ﻟﺌﺔ ﺍﺑﻮﻣﺠﻠﺰ _ ﺟﻮﺍﺏ ﺩګﺘﺔ ﻭﻗﺖ ﮐ‪，‬ﺎ ﮐﻪ‬
‫”ﺍﮔﺮ ﻭﻩ ﺍﺱ ﮐﺎ ﮐﭽ‪ ＃‬ﺣﺼﻪ ﭼ‪％‬ﻮﺅ ﺩګﺄ ﺗﻮ ﺍﺳﺔ ﮔﻨﺎﻩ ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪)“Ｓ‬ﭘﻬﻠﯽ ﺭﻭﺍګﺖ ﮐﺔ‬
‫ﻣﻄﺎﺑﻖ(ﺍﻭﺭ )ﺩﻭﺳﺮﯼ ﺭﻭﺍګﺖ ﮐﺔ ﻣﻄﺎﺑﻖ (ﻭﻩ ﺟﻮ ‪Ｌ‬ﯽ ﻋﻤﻞ ﮐﺮګﺄ ﺍﻧﻬ‪ Ｓ‬ﻋﻠﻢ ‪ Ｂ‬ﮐﻪ ﻭﻩ‬
‫ﮔﻨﺎﻩ ﮐﺮﺭ‪ Ｂ‬ﻫ‪ Ｓ‬۔ﺗﻮ ﺍﺱ ﺻﻮﺭﺕ ﺍﻥ ﮐﺎ ﺳﻮﺍﻝ ﺍﺱ ﮐﺔ ﻣﺘﻌﻠﻖ ﻧﻬ‪ Ｓ‬ﺗ‪％‬ﺎ ﺟﺲ ﺳﺔ‬
‫ﻫﻤﺎﺭﺓ ﺩﻭﺭ ﮐﺔ ﺑﺪﻋﺘﯽ ﺣﺠﺖ ﭘﮑﺆﺗﺔ ﻫ‪ Ｓ‬ګﻌﻨﯽ ﺩﻣﺎﺉ‪،‬ﺍﻣﻮﺍﻝ ﺍﻭﺭ ﺍﻋﺮﺍﺽ ﻣ‪Ｓ‬‬
‫ﺷﺮګﻌﺖ ﺍﺳ‪＋‬ﻣ‪，‬ﻪ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺍ ﺳﮑﺔ ﻣﺨﺎﻟﻒ ﻗﺎﻧﻮﻥ ﮐﺔ ﺫﺭګﻌﺔ ﻓ‪，‬ﺼﻠﻪ ﮐﺮﻧﺎ ﺍﻭﺭﻧﻪ ﻫﯽ ﻭﻩ‬
‫ﺳﻮﺍﻝ ﮐﺴﯽ ﺍګﺴﺔ ﻗﺎﻧﻮﻥ ﮐﺔ ﺍﺟﺮﺍءﮐﺔ ﻣﺘﻌﻠﻖ ﺗ‪％‬ﺎ ﺟﻮ ﺍ‪ Ｈ‬ﺍﺳ‪＋‬ﻡ ﮐﻮ ﺍﷲ ﮐﯽ ﺍﭘﻨﺔ‬
‫ﮐﺘﺎﺏ ﺍﻭﺭ ﺍﭘﻨﺔ ﻧﺒﯽ ‪‬ﮐﯽ ﺯﺑﺎ ﺑ‪，‬ﺎﻥ ﮐﺮﺩﻩ ﺷﺮګﻌﺖ ﮐﺔ ﻋ‪＋‬ﻭﻩ ﺣﮑﻢ ﮐﺎ ﭘﺎﺑﻨﺪﮐﺮﺗﺎ‬
‫ﻫﻮګﻪ ﻓﻌﻞ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﺍﻭﺭ ﺩګﻦ ﺳﺔ ﺍﻋﺮﺍﺽ ‪ Ｂ‬ﺍﻭﺭ ﺍﺣﮑﺎﻡ ﮐﻔﺮﮐﻮ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﭘﺮ‬
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‫ﺗﺮﺟ‪，‬ﺢ ﺩګﻨﺎ ‪ Ｂ‬ﺍﻭﺭ ګﻪ ﮐﻔﺮ ‪ Ｂ‬ﺍ‪ Ｈ‬ﻗﺒﻠﻪ ﺍﺱ ﮐﺔ ﻗﺎﺋﻞ ﺍﻭﺭ ﺩﺍﻋﯽ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﻣ‪Ｓ‬‬
‫ﺍﺧﺘ‪＋‬ﻑ ﮐﺔ ﺑﺎﻭﺟﻮﺩ ﺍﺱ ﻣ‪，‬ﺃﺸﮏ ﻧﻬ‪ Ｓ‬ﮐﺮﺳﮑﺘﺔ ۔ﺍﻭﺭ ‪ Ａ‬ﺟﻦ ﺣﺎﻻﺕ ﻣ‪ Ｓ‬ﻫ‪ Ｓ‬ﺍﻥ‬
‫ﻣ‪ Ｓ‬ﺍﷲ ﮐﺔ ﺍﺣﮑﺎﻡ ﮐﻮ ﮐﺴﯽ ﺍﺳﺘﺜﻨﺎءګﺎ ﺍﺱ ﮐﺔ ﺍﺣﮑﺎﻡ ﭘﺮ ﺍﺱ ﮐﺔ ﻏ‪，‬ﺮ ﮐﺔ ﺍﺣﮑﺎﻡ ﮐﻮ‬
‫ﺗﺮﺟ‪，‬ﺢ ﺩﺋ‪，‬ﺔ ﺑﻨﺎءﻋﻤﻮﻣﺎً ﭼ‪％‬ﻮﺅ ﺩګﺎ ﺟﺎﺗﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﷲ ﮐﯽ ﺷﺮګﻌﺖ ﮐﻮ ﻧﺎﮐﺎﺭﻩ ﮐﺮﺩګﺎ ﺟﺎﺗﺎ‬
‫‪ Ｂ‬ﭘﻮﺭﯼ ﺗﺎﺭګﺦ ﺍﺳ‪＋‬ﻡ ﻣ‪ Ｓ‬ﮐﺒ‪％‬ﯽ ﺍګﺴﺎﻧﻬ‪ Ｓ‬ﻫﻮﺍ ﮐﻪ ﮐﺴﯽ ﺣﺎﮐﻢ _ ﺍګﺴﺎ ﺣﮑﻢ‬
‫ﺟﺎﺭﯼ ﮐ‪，‬ﺎ ﻫﻮ ﺟﻮ ﭘﺎﺑﻨﺪ ﮐﺮﺗﺎ ﻫﻮ ﮐﻪ ﺍﺳﯽ ﮐﺔ ﻣﻄﺎﺑﻖ ﻓ‪，‬ﺼﻠﺔ ﮐﺌﺔ ﺟﺎﺋ‪ Ｓ‬ﺍﺑﻮﻣﺠﻠﺰ‬
‫ﮐﺎﺯﻣﺎﻧﻪ ﻫﻮ ګﺎ ﺍﺱ ﺳﺔ ﭘﻬﻠﺔ ګﺎﺑﻌﺪ ﮐﺎ ﮐﺒ‪％‬ﯽ ﺍګﺴﺎ ﺣﺎﮐﻢ ﻧﻬ‪ Ｓ‬ﺁګﺎ ﺟﺲ _ ﺍﷲ ﮐﺔ‬
‫ﺣﮑﻢ ﮐﺎ ﺍﻧﮑﺎﺭ ﮐﺮﮐﺔ ﺍ‪ Ｈ‬ﮐﻔﺮ ﮐﺔ ﺍﺣﮑﺎﻡ ﮐﻮ ﺍﺳ‪＋‬ﻡ ﭘﺮ ﺗﺮﺟ‪，‬ﺢ ﺩﯼ ﺩﺓ ﮐﻪ )ﺟ‪，‬ﺴﺎ ﮐﻪ‬
‫ﻣﻮﺟﻮﺩﻩ ﺣﺎﻻﺕ ﻣ‪ Ｓ‬ﺍﺣﮑﺎﻡ ﮐﻔﺮ ﮐﻮ ﺍﺣﮑﺎﻡ ﺍﺳ‪＋‬ﻡ ﭘﺮ ﺗﺮﺟ‪，‬ﺢ ﺩﯼ ﺟﺎﺗﯽ ‪( Ｂ‬ﮐﻮﺋﯽ‬
‫ﻓ‪，‬ﺼﻠﻪ ﮐ‪，‬ﺎ ﻫﻮﺍګﺴﺎ ﮐﺒ‪％‬ﯽ ﻧﻬ‪ Ｓ‬ﻫﻮﺍ ﺍﻭﺭ ﺍﺑﻮﻣﺠﻠﺰ ﺍﻭﺭ ﺍﺑﺎﺿ‪，‬ﻪ ﮐﺔ ﻣﺎﺑ‪，‬ﻦ ﮔﻔﺘﮕﻮ ﺳﺔ ګﻪ‬
‫ﺳﻤﺠ‪％‬ﻨﺎ ﮐﺴﯽ ﻃﺮﺡ ﺩﺭﺳﺖ ﻧﻬ‪ Ｓ‬ﺗﻮ ﺟﻮ ﺍﻥ ﺩﻭﻧﻮﺃ ﺁﺛﺎﺭ ګﺎ ﺍﻥ ﺟ‪，‬ﺴﺔ ﺩګﮕﺮ ﺁﺛﺎﺭ ﺳﺔ‬
‫ﺣﺠﺖ ﭘﮑﺆﺓ ﺍﻭﺭ ﺍﻥ ﮐﺔ ﻏﻠﻂ ﻣﻌﺎ ﻟﺔ ﺗﺎﮐﻪ ﺍﻥ ﮐﺔ ﺫﺭګﻌﺔ ﺣﺎﮐﻢ ﮐﯽ ﻣﺪﺩ ﮐﺮﺓ ﺍﻭﺭ‬
‫ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﺍﻭﺭ ﺍﭘﻨﺔ ﺑﻨﺪﻭﺃ ﭘﺮ ﻓﺮﺽ ﮐﺮﺩﻩ ﺷﺮګﻌﺖ ﮐﺔ ﺫﺭګﻌﺔ ﺣﮑﻢ ﮐﻮ ﻣﺤﺎﻝ‬
‫ﺑﻨﺎﺳﮑﺔ ﺗﻮ ﺷﺮګﻌﺖ ﻣ‪ Ｓ‬ګﻪ ﻣﻨﮑﺮ ﮐﺔ ﺣﮑﻢ ﻣ‪ Ｓ‬ﻫﻮﺍ ﺟﻮ ﺍﷲ ﮐﺔ ﺍﺣﮑﺎﻡ ﮐﺎﺍﻧﮑﺎﺭ ﮐﺮﺗﺎ‬
‫‪ Ｂ‬ﺍﺱ ﺳﺔ ﺗﻮﺑﻪ ﮐﺮﺍﺋﯽ ﺟﺎﺋﺔ ﮔﯽ ﭘ‪％‬ﺮ ‪Ｌ‬ﯽ ﺍﮔﺮ ﻣﺼﺮ ﺭ＠ ﺍﻭﺭ ﺧﻮﺩ ﮐﻮ ﺩﺭﺳﺖ ﺳﻤﺠ‪％‬ﺘﺎ‬
‫ﺭ＠ ﺍﻭﺭ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﮐﻮ ！‪％‬ﮑﺮﺍﮐﺮ ﺍﺱ ﮐﺔ ﻣﺘﺒﺎﺩﻝ ﺍﺣﮑﺎﻡ ﭘﺮ ﺭﺍﺿﯽ ﺭ＠ ﺗﻮ ﺍګﺴﺔ ﺇ‪¦，＄‬‬
‫ﮐﺎﻓﺮ ﮐﺎ ﺣﮑﻢ ﺍ‪ Ｈ‬ﺍﺳ‪＋‬ﻡ ﺟﺎﻧﺘﺔ ﻫﯽ ﻫ‪) Ｓ‬ګﻌﻨﯽ ﺍﺱ ﭘﺮ ﺣﺪ ﺍﺭﺗﺪﺍﺩ ﻗﺎﺋﻢ ﮐﯽ ﺟﺎﺋﺔ‬
‫ﮔﯽ(۔‬
‫ﺗﺎﺗﺎﺭګﻮﺃ ﮐﺎ ”ګﺎﺳﻖ“ﮐﻮ ﺣﺎﮐﻢ ﺑﻨﺎﻧﺎ ﺍﺱ ﻣﻮﺿﻮﻉ ﭘﺮ ﻋﺘ‪，‬ﺒﯽ ﮐﺎ ﺍﺑﻦ ﮐﺜ‪，‬ﺮ‪‬‬ ‫‬
‫ﮐﺔ ﮐ‪＋‬ﻡ ﮐﻮ ﺑﻨ‪，‬ﺎﺩ ﺑﻨﺎﻧﺎ ﺑﺆﯼ ﻣﻀﺤﮑﻪ ﺧ‪，‬ﺰ ﺑﺎﺕ ‪ Ｂ‬ﺟﻮ ﺍﺱ ﺑﺎﺕ ﮐﯽ ﻣﺰګﺪ ﺗﺎﮐ‪，‬ﺪ ﮐﺮﺗﯽ‬
‫‪ Ｂ‬ﮐﻪ ﻧﻔﺲ ﭘﺮﺳﺖ ﻧﺼﻮﺹ ﮐﻮ ﻋﻘﻞ ﮐﯽ ﻧﻬ‪ Ｓ‬ﺑﻠﮑﻪ ﺧﻮﺍﻫﺶ ﮐﯽ ﻧﮕﺎﻫﻮﺃ ﺳﺔ‬
‫ﺩګﮑ‪％‬ﺘﺎ ‪ Ｂ‬ﻋﺘ‪，‬ﺒﯽ ﮐﻬﺘﺎ ‪ Ｂ‬ﮐﻪ ‪”:‬ﺗﺎﺗﺎﺭګﻮﺃ _ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﻮ‬
‫ﺣ‪＋‬ﻝ ﻭﺟﺎﺋﺰ ﮐﺮﻟ‪，‬ﺎ ﺗ‪％‬ﺎ“ﺍﻭﺭ ”ﻏ‪，‬ﺮ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﮐﻮ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﭘﺮ ﺗﺮﺟ‪，‬ﺢ ﺩګﺘﺔ ﺗ‪％‬ﺔ‬
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‫“‪ Ａ‬ﻋﺘ‪，‬ﺒﯽ ﺳﺔ ﭘﻮﭼ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐ‪，‬ﺎ ﺍﻥ ﻣ‪ Ｓ‬ﺳﺔ ﮐﺴﯽ _ ﺍﺳﺘﺤ‪＋‬ﻝ ﮐﯽ ﺻﺮﺍﺣﺖ ﮐﯽ‬

‫ﺗ‪％‬ﯽ ﮐ‪，‬ﺎ ﮐﻮﺋﯽ ﺍګﮏ ﺩﻟ‪，‬ﻞ ‪Ｌ‬ﯽ ﺍګﺴﯽ ‪ Ｂ‬ﺟﺲ ﻣ‪ Ｓ‬ﺻﺮﺍﺣﺖ ﻫﻮ ﮐﻪ ﺍﻥ ﻣ‪ Ｓ‬ﺳﺔ‬
‫ﮐﺴﯽ ﺍګﮏ _ ‪Ｌ‬ﯽ ګﻪ ﺻﺮﺍﺣﺖ ﮐﯽ ﻫﻮ ﮐﻪ ﻭﻩ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﺣﮑﻢ ﮐﻮ‬
‫ﺟﺎﺋﺰ ﺳﻤﺠ‪％‬ﺘﺎ ‪ Ｂ‬ﺍﻭﺭ ﺍﺳﺔ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﭘﺮ ﺗﺮﺟ‪，‬ﺢ ﺩګﺘﺎ ‪“ Ｂ‬۔ﺗﺎﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﺍﻥ ﮐﺔ ﻗﻮﻝ‬
‫ﺻﺮګﺢ ﻻﺍﻟٰﻪ ﺍﻻﺍﷲ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﻧﻤﺎﺯﻭﺃ ‪،‬ﺭﻭﺯﻭﺃ ﮐﺔ ﺑﺎﻭﺟﻮﺩ ﺍﻥ ﮐﯽ ﺗﮑﻔ‪，‬ﺮ ﮐﺮﺳﮑﺔ ؟‬
‫ﺩګﮑ‪ ＃‬ﻟ‪，‬ﺠﺌﺔ ﻋﺘ‪，‬ﺒﯽ _ ﺍﺱ ﻣﻌﺎﻣﻠﺔ ﻣ‪ Ｓ‬ﮐﺲ ﻗﺪﺭ ﺟﺮﺍءﺕ ﺩﮐ‪％‬ﺎﺋﯽ ‪ Ｂ‬ﺍﺑﻦ‬
‫ﺗ‪，‬ﻤ‪，‬ﻪ‪ _‬ﻭﺍﺿﺢ ﻃﻮﺭ ﭘﺮ ﻓﺮﻣﺎګﺎ ﮐﻪ ‪)”:‬ﺗﺎﺗﺎﺭﯼ(ﺩګﻦ ﺍﺳ‪＋‬ﻡ ﮐﻮ ګﻬﻮﺩ ﻭﻧﺼﺎﺭﯼ ﮐﺔ‬
‫ﺩګﻦ ﮐﯽ ﻃﺮﺡ ﻗﺮﺍﺭ ﺩګﺘﺔ ﺗ‪％‬ﺔ “ﻟ‪，‬ﮑﻦ ‪ Ａ‬ﻋﺘ‪，‬ﺒﯽ ﺳﺔ ﭘﻮﭼ‪％‬ﺘﺔ ﻫ‪: Ｓ‬ﮐ‪，‬ﺎ ﺍﺑﻦ‬
‫ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﮐﺔ ګﻪ ﺍﻟﻔﺎﻅ ﺍﻥ ﮐﺎ ﺍﻧﺘﻬﺎﺋﯽ ﺗﺠﺰګﻪ ﺍﻭﺭ ﺍﻥ ﮐﯽ ﺗﺼﺮګﺢ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻫﯽ ﻣﺤﺾ ﺍﻥ‬
‫ﮐﺔ ﻓﻌﻞ ﮐﺔ ﻣﺘﻌﻠﻖ ﻋﺎﻟﻤﺎﻧﻪ ﺑ‪，‬ﺎﻥ ﻧﻬ‪ Ｓ‬ﻫ‪ Ｓ‬ﺑﻠﮑﻪ ﺻﺎﺣﺐ ﻧﻈﺮ ﺳﻤﺠ‪ ＃‬ﺳﮑﺘﺎ‪ Ｂ‬ﮐﻪ ﺍﺑﻦ‬
‫ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﮐﺔ ﺍﺱ ﺣﮑﻢ ﮐﯽ ﺑﻨ‪，‬ﺎﺩ ﮐﭽ‪ ＃‬ﺍﻭﺭ ‪ Ｂ‬ﻧﻪ ﮐﻪ ﺍﺳﺘﺤ‪＋‬ﻝ ګﺎ ﺗﻔﻀ‪，‬ﻞ ﮐﯽ ﺗﺼﺮګﺢ‬
‫ﺟ‪，‬ﺴﺎ ﮐﻪ ﻋﺘ‪，‬ﺒﯽ ﺍﺳﺔ ”ﺩﻭﺭﺣﺎﺿﺮﮐﺔ ﺍﷲ ﮐﺔ ﻧﺎﺯﻝ ﮐﺮﺩﻩ ﮐﺔ ﺑﻐ‪，‬ﺮ ﻗﺎﻧﻮﻥ ﺳﺎﺯﻭﺃ ﮐﯽ‬
‫“ﺗﮑﻔ‪，‬ﺮ ﻣ‪ Ｓ‬ﺷﺮﻁ ﻗﺮﺍﺭ ﺩګﻨﺔ ﭘﺮ ﻣﺼﺮ ‪ Ｂ‬ﺍﻭﺭ ﻭﻩ ﺑﻨ‪，‬ﺎﺩ ﺗﻮﺣ‪，‬ﺪ ‪ Ｂ‬ﺟﺲ ﮐﯽ ﺑﻨﺎءﭘﺮ ﺍﺑﻦ‬
‫ﺗ‪，‬ﻤ‪，‬ﻪ‪ _‬ﺍﻥ ﭘﺮ ﺣﮑﻢ ﻣﺬﮐﻮﺭ ﻟﮕﺎګﺎ ۔ﮐ‪，‬ﺎ ﺍﺑﻦ ﺗ‪，‬ﻤ‪，‬ﻪ‪‬ﺍﺱ ﭘﺎﺋﺔ ﮐﺔ ﻋﺎ‪ Ｐ‬ﻧﻬ‪ Ｓ‬ﮐﻪ‬
‫ﻋﺘ‪，‬ﺒﯽ ﺑﺠﺎﺋﺔ ﺍﻥ ﮐﺔ ﮐ‪＋‬ﻡ ﺳﺔ ﻭﻩ ﮐﭽ‪ ＃‬ﺛﺎﺑﺖ ﮐﺮﺓ ﮐﺔ ﺟﻮ ﺛﺎﺑﺖ ﻧﻪ ﻫﻮﺗﺎ ﻫﻮ ﺍﻥ ﮐﺔ‬
‫ﻣﻨﻬﺞ ﮐﻮ ﺍﺧﺘ‪，‬ﺎﺭﮐﺮﺓ ﻋﺘ‪，‬ﺒﯽ ﮐﺔ ﺍﺱ ﻃﺮﺯ ﮐﯽ ﺩﻟ‪，‬ﻞ ﻭﻩ ﻗﻮﻝ ‪ Ｂ‬ﺟﻮ ﺍﺱ _ ﺍﺑﻦ‬
‫ﮐﺜ‪，‬ﺮ‪‬ﺳﺔ ﻧﻘﻞ ﮐ‪，‬ﺎ ﻓﺮﻣﺎﺗﺔ ﻫ‪”: Ｓ‬ﻭﻩ )ﺗﺎﺗﺎﺭﯼ(ﺍﺳﺔ )ګﺎﺳﻖ ﮐﻮ(ﮐﺘﺎﺏ ﺍﷲ ﮐﺔ ﺣﮑﻢ‬
‫ﭘﺮ ﻣﻘﺪﻡ ﺭﮐ‪％‬ﺘﺔ ﺗ‪％‬ﺔ “ ﺍﺱ ﻣ‪ Ｓ‬ﺍﻟﻔﺎﻅ ”ﻣﻘﺪﻡ ﺭﮐ‪％‬ﺘﺔ ﺗ‪％‬ﺔ “ﮐﻮ ﻋﺘ‪，‬ﺒﯽ _ ﺍﺱ ﺑﺎﺕ ﮐﯽ‬
‫ﺩﻟ‪，‬ﻞ ﺑﻨﺎګﺎ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﺗﺼﺮګﺢ ﮐﺌﺔ ﺑﻐ‪，‬ﺮ ګﺎﺳﻖ ﮐﻮ ﮐﺘﺎﺏ ﺍﷲ ﮐﺔ ﺣﮑﻢ ﭘﺮ ﺗﺮﺟ‪，‬ﺢ ﺩګﺘﺔ‬
‫ﺗ‪％‬ﺔ ۔ﻻﺣﻮﻝ ﻭﻻ ﻗﻮة ﺍﻻ ﺑﺎﷲ۔‬
‫‪ Ａ‬ﺫﮐﺮﮐﺮﭼﮑﺔ ﻫ‪ Ｓ‬ﮐﻪ ﺍﻧﻬﻮﺃ _ ﺗﻔﻀ‪，‬ﻞ ګﻌﻨﯽ ﺗﺮﺟ‪，‬ﺢ ﮐﯽ ﮐﺒ‪％‬ﯽ ﺻﺮﺍﺣﺖ ﻧﻬ‪ Ｓ‬ﮐﯽ‬
‫ﻟﻬٰﺬﺍ ﺍﺑﻦ ﮐﺜ‪，‬ﺮ‪‬ﮐﺔ ﺍﻥ ﺍﻟﻔﺎﻅ ﮐﺎ ﻣﻘﺼﺪ ګﻪ ‪ Ｂ‬ﮐﻪ ﻭﻩ ﻏ‪，‬ﺮ ﺍﷲ ﮐﺔ ﻗﺎﻧﻮﻥ ﮐﻮ ﺍﷲ ﮐﺔ‬
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‫ﻗﺎﻧﻮﻥ ﮐﺔ ﻣﻘﺎﺑﻠﺔ ﻣ‪ Ｓ‬ﺟﺎﺋﺰ ﻗﺮﺍﺭ ﺩګﺘﺔ ﺗ‪％‬ﺔ ﻧﺎﻓﺬ ﮐﺮﺗﺔ ﺗ‪％‬ﺔ ﻧﻪ ﮐﻪ ګﻪ ﻣﻌﻨﯽ ﮐﻪ ﻭﻩ‬
‫ﺗﺼﺮګﺢ ﮐﺌﺔ ﺑﻐ‪，‬ﺮ ﺗﺮﺟ‪，‬ﺢ ﺩګﺘﺔ ﺗ‪％‬ﺔ ۔‬
‫ﻋﺘ‪，‬ﺒﯽ ﮐﯽ ﮐﺘﺎﺏ ﮐﺎ ﺭﺩّﮐﺮ_ ﮐﺔ ﺑﻌﺪ ‪ Ａ‬ﺁﺧﺮ ﻣ‪ Ｓ‬ﺍګﮏ ﺑﺎﺭ ﭘ‪％‬ﺮ ﺗﺎﮐ‪，‬ﺪ ﮐﺮﻧﺎ ﺿﺮﻭﺭﯼ‬
‫ﺳﻤﺠ‪％‬ﺘﺔ ﻫ‪ Ｓ‬ﮐﻪ ‪ Ａ‬ﮐﺴﯽ ﺣﺎﮐﻢ ګﺎ ﺣﮑﻮﻣﺖ ﮐﻮ ﮐﺎﻓﺮ ﻗﺮﺍﺭ ﻧﻬ‪ Ｓ‬ﺩﺓ ﺭ‪ Ｂ‬ﺑﻠﮑﻪ‬
‫ﻫﻤﺎﺭﯼ ﮐﺘﺎﺏ ﮐﺎﺍﺻﻞ ﻣﻘﺼﺪ ﺗﻮﺣ‪，‬ﺪ ﮐﯽ ﺣﻤﺎګﺖ ﮐﻠﻤﻪ ﺍﺧ‪＋‬ﺹ ﮐﺎ ﺩﻓﺎﻉ ﺍﻭﺭ ﺭﺳﺎﻟﺖ‬
‫ﻣﺤﻤﺪګﻪ ‪‬ﮐﯽ ﺣﺮﺹ ﻭﺷﻮﻕ ‪ Ｂ‬ﺍﺱ ﺳﺔ ﭘﻬﻠﺔ ﮐﻪ ﻗﺪګﻢ ﻭﺟﺪګﺪ ﻣﺮﺟﺌﻪ ﺍﻭﺭ ﺧﻮﺍﺭﺝ‬
‫ﻭﻏ‪，‬ﺮﻩ ﻣ‪ Ｓ‬ﺳﺔ ﮐﻮﺋﯽ ﺍﺱ ﮐﯽ ﺣﺪﻭﺩ ﮐﻮ ﺭﻭﻧﺪ ﺇﺍﻟﺔ ﺍﻭﺭ ﺍﺳﺔ ﻋﺒﺚ ﻭﻟﻐﻮ ﻗﺮﺍﺭ ﺩﺓ ۔‬
‫‪ Ａ‬ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﯽٰ ﺳﺔ ﺩﻋﺎ ﮔﻮ ﻫ‪ Ｓ‬ﮐﻪ ﻭﻩ ﺍﺳﺔ ﺟﻮ ﺍﺱ ﻃﺮﻑ ﻣﺘﻮﺟﻪ ﻫﻮ ‪Ｆ‬ﺍګﺖ‬
‫ﺳﺔ ﻧﻮﺍﺯﺓ ګﻘ‪，‬ﻨﺎ ﻭﻩ ﺳﻨﻨﺔ ﻗﺒﻮﻝ ﮐﺮ_ ﻭﺍﻻ ‪ Ｂ‬۔‬

‫ﺇﺍﮐ＂ﺮ ﻃﺎﺭﻕ ﻋﺒﺪﺍﻟﺤﻠ‪，‬ﻢ ‪ ‬ﮐﻨ‪，‬ﺈﺍ‬

‫ﻧﺎﺷﺮ‪:‬‬

‫ﺍﻻﺭﻗﺎﻡ ﺳ‪，‬ﻨ＂ﺮ ﮐﻨ‪，‬ﺈﺍ‬