







  
 








‫‪‬‬
‫‪R‬‬

‫‪4‬‬
‫| ﳏﻤﺪ ﺑﻦ ﻧﺎﴏ ﺍﻟﻌﺮﻳﻨﻲ ؛ ‪ ١٤٣٢‬ﻫـ‪.‬‬
‫ﻓﻬﺮﺳﺔ ﻣﻜﺘﺒﺔ اﻟﻤﻠﻚ ﻓﻬﺪ اﻟﻮﻃﻨﻴﺔ أﺛﻨﺎء اﻟﻨﺸﺮ‬
‫ﺍﻟﻌﺮﻳﻨﻲ ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻧﺎﴏ‪.‬‬
‫†‪<Üë^fi<‡e<Ç€¶<Kh^‚Ö˝]Ê<tÊܧ]<ÌfljÊ<‡⁄<h^fé÷]<ÜËÑ‬‬
‫]÷√‪ .;ËÜ‬ـ ﺍﻟﺮﻳﺎﺽ‪١٤٣٢ ،‬ﻫـ‪.‬‬
‫‪ ٩٦‬ﺹ ‪ ٢١ × ١٤‬ﺳﻢ‬
‫ﺭﺩﻣﻚ‪ ٤ :‬ـ ‪ ٧٤٠٤‬ـ ‪ ٠٠‬ـ ‪ ٦٠٣‬ـ ‪٩٧٨‬‬
‫‪ ٢‬ـ ﺍﻟﻄﺎﻋﺔ‬ ‫‪ ١‬ـ ﺍﻹﺳﻼﻡ ـ ﻧﻈﺎﻡ ﺍﳊﻜﻢ‬
‫ﺃ ‪ .‬ﺍﻟﻌﻨﻮﺍﻥ‬ ‫‪ ٣‬ـ ﺍﻹﺭﻫﺎﺏ‬
‫‪١٤٣٢/٤٣٦٤‬‬ ‫ﺩﻳﻮﻱ ‪٢٥٧٫١‬‬

‫ﺭﻗﻢ ﺍﻹﻳﺪﺍﻉ‪١٤٣٢/٤٣٦٤ :‬‬

‫ﺭﺩﻣﻚ‪ ٤ :‬ـ ‪ ٧٤٠٤‬ـ ‪ ٠٠‬ـ ‪ ٦٠٣‬ـ ‪٩٧٨‬‬

‫‪A‬‬
‫ﺇﻻ ﳌﻦ ﺃﺭﺍﺩ ﻃﺒﻌﻪ‪ ،‬ﻭﺗﻮﺯﻳﻌﻪ ﳎﺎﻧ ﹰﺎ‪ ،‬ﺑﺪﻭﻥ ﺣﺬﻑ‪،‬‬
‫ﺃﻭ ﺇﺿﺎﻓﺔ ﺃﻭ ﺗﻐﻴﲑ‪ ،‬ﻓﻠﻪ ﺫﻟﻚ ﻭﺟﺰﺍﻩ ﺍﷲ ﺧﲑ ﹰﺍ‪..‬‬

‫‪١٤٣٥‬‬
 
S
‫‪‬‬
‫‪T‬‬

‫‪4‬‬
‫‪K‬‬
‫‪‬‬
‫‪‬‬
‫* ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﴍﻉ ﻟﻨﺎ ﻣﻦ ﺍﻟﺪﻳﻦ ﻣﺎ ﻭﴅ ﺑﻪ‬
‫ﻧﻮﺣ ﹰﺎ ﻭﺍﻟﺬﻱ ﺃﻭﺣﻰ ﺑﻪ ﺇﱃ ﳏﻤﺪ ﻭﻣﺎ ﻭﴅ ﺑﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻮﺳﻰ‬
‫ﻭﻋﻴﺴﻰ ﺃﻥ ﻧﻘﻴﻢ ﺍﻟﺪﻳﻦ ﻭﻻ ﻧﺘﻔﺮﻕ ﻓﻴﻪ‪ ،‬ﻭﺻﲆ ﺍﷲ ﻭﺳﻠﻢ ﻋﲆ‬
‫ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺍﻟﺬﻱ ﺗﺮﻛﻨﺎ ﻋﲆ ﺍﻟﺒﻴﻀﺎﺀ ﻻ ﻳﺰﻳﻎ ﻋﻨﻬﺎ ﺇﻻ ﻫﺎﻟﻚ‪،‬‬
‫ﻭﻋﲆ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺍﻟﺘﺎﺑﻌﲔ ﳍﻢ ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﻭﺑﻌﺪ‪ :‬ﻓﻘﺪ ﻗﺮﺃﺕ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﺒﺎﺭﻛﺔ ﺍﻟﺘﻲ ﻛﺘﺒﻬﺎ ﻓﻀﻴﻠﺔ‬
‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﻨﺎﴏ ﺍﻟﻌﺮﻳﻨﻲ ﺑﻌﻨﻮﺍﻥ‪) :‬ﲢﺬﻳﺮ ﺍﻟﺸﺒﺎﺏ ﻣﻦ ﻓﺘﻨﺔ‬
‫ﺍﳋﺮﻭﺝ ﻭﺍﳌﻈﺎﻫﺮﺍﺕ ﻭﺍﻹﺭﻫﺎﺏ(‪ ،‬ﻓﻮﺟﺪﲥﺎ ﻭﷲ ﺍﳊﻤﺪ ﺭﺳﺎﻟﺔ‬
‫ﻗ ﱢﻴﻤﺔ ﻣﺸﺘﻤﻠﺔ ﻋﲆ ﺍﻷﺩﻟﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﱠﺔ ﻭﻛﻼﻡ ﺍﻷﺋﻤﺔ‬
‫ﳑﺎ ﻻ ﻳﺪﻉ ﳎﺎﻻﹰ ﻟﺸﺒﻬﺔ ﻣﻐﺎﻟﻂ ﻭﳎﺎﺩﻝ ﺑﺎﻟﺒﺎﻃﻞ ﻟﻴﺪﺣﺾ ﺑﻪ‬
‫ﺍﳊﻖ‪ ،‬ﻭﻫﻲ ﺭﺳﺎﻟﺔ ﺟﺪﻳﺮﺓ ﺑﺎﻟﻨﴩ ﻭﺍﻟﺘﻮﺯﻳﻊ ﻭﺍﻟﻌﻨﺎﻳﺔ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺍﺳﺘﻄﺎﻟﺖ ﻓﻴﻪ ﻣﻜﺎﺋﺪ ﺍﻷﻋﺪﺍﺀ ﻭﺟﻬﺎﻻﺕ ﺍﳌﺘﻌﺎﳌﲔ‬
‫ﻭﺍﳌﻐﺮﻭﺭﻳﻦ ﻣﻦ ﺷﺒﺎﺏ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺑﻞ ﻭﻣﻦ ﺷﻴﺒﻬﻢ‪ ،‬ﺇﻻ ﻣﻦ ﺭﺣﻢ‬
 
U

‫ ﻭﻫﺬﺍ ﻣﺎ ﺗﺸﺘﻤﻞ‬،‫ ﻓﻼﺑﺪ ﻣﻊ ﻫﺬﺍ ﻣﻦ ﺑﻴﺎﻥ ﺍﳊﻖ ﻭﺭﺩ ﺍﻟﺒﺎﻃﻞ‬،‫ﺍﷲ‬

.‫ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻛﲈ ﻭﺟﺪﺗﻪ ﻓﻴﻬﺎ‬
‫ ﻭﺃﺛﺎﺑﻪ ﺧﲑ‬،‫ﻭﻓﻖ ﺍﷲ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻟﻘﻮﻝ ﺍﳊﻖ ﻭﺍﻟﺪﻋﻮﺓ ﺇﻟﻴﻪ‬
.‫ﺍﳉﺰﺍﺀ‬
.‫ﻭﺻﲆ ﺍﷲ ﻭﺳﻠﻢ ﻋﲆ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ‬





‫‪‬‬
‫‪V‬‬

‫‪4‬‬
‫‪K‬‬
‫‪‬‬
‫‪‬‬
‫* ﺍﳊﻤﺪ ﷲ ﻭﺣﺪﻩ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﲆ ﻣﻦ ﻻ ﻧﺒﻲ ﺑﻌﺪﻩ‬
‫ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﲆ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺑﻌﺪ‪:‬‬
‫ﻓﻘﺪ ﻃﻠﺐ ﻣﻨﻲ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻧﺎﴏ ﺍﻟﻌﺮﻳﻨﻲ ﺍﻟﺘﻘﺪﻳﻢ‬
‫ﻟﺮﺳﺎﻟﺔ ﺃﻋﺪﻫﺎ ﳛﺬﺭ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻔﺘﻦ ﻭﻻ ﺳﻴﲈ ﻓﺘﻨﺔ ﺍﻟﻌﴫ ﺍﳊﺎﴐ‪،‬‬
‫ﻓﺘﻨﺔ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﳌﻈﺎﻫﺮﺍﺕ ﺍﻟﺴﻠﻤﻴﺔ‪ ،‬ﻭﻛﻨﺖ ﺍﺳﺘﻠﻤﺘﻬﺎ ﻣﻦ ﻗﺒﻞ‬
‫ﺳﻔﺮﻱ ﺇﱃ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﰲ ﺍﻟﻨﺼﻒ ﺍﻷﺧﲑ ﻣﻦ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻟﺜﺎﲏ‬
‫ﻣﻨﺬ ﺃﻳﺎﻡ ﻓﺸﻐﻠﺖ ﻋﻨﻬﺎ ﻭﺗﻮﺍﻟﺖ ﺃﻣﻮﺭ ﱂ ﺃﺗﻢ ﻗﺮﺍﺀﺓ ﺭﺳﺎﻟﺔ ﺍﻟﺸﻴﺦ‬
‫ﳏﻤﺪ ﺍﻟﻌﺮﻳﻨﻲ ﺍﻟﺬﻱ ﻟﻪ ﺳﺎﺑﻖ ﺭﺳﺎﻟﺘﲔ ﺍﻃﻠﻌﺖ ﻋﻠﻴﻬﺎ‪ ،‬ﺩ ﱠﻟﺖ‬
‫ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻣﺎ ﺳﺒﻘﻬﺎ ﻋﲆ ﻏﲑﺓ ﺍﻟﺸﻴﺦ ﺟﺎﻣﻊ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‬
‫ﻋﲆ ﺃﻣﻦ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﻭﺷﺪﺓ ﺣﺮﺻﻪ ﻋﲆ ﺳﻼﻣﺔ ﺍﻟﺸﺒﺎﺏ ﻣﻦ‬
‫ﺃﺳﻮﻑ ﰲ ﺇﻋﺪﺍﺩ‬‫ﺍﻻﻧﺪﻓﺎﻉ ﻭﺭﺍﺀ ﺩﻋﺎﺓ ﺍﻟﻔﺘﻦ‪ ،‬ﻭﰲ ﺃﺛﻨﺎﺀ ﻣﺎ ﻛﻨﺖ ﹼ‬
‫ﻛﻠﻤﺔ ﺑﲔ ﻳﺪﻱ ﺍﻟﺮﺳﺎﻟﺔ ﺇﺫﺍ ﰊ ﺃﻋﻠﻢ ﺃﳖﺎ ﲢﺖ ﺍﻟﻄﺒﻊ‪ ،‬ﻭﻟﻜﻦ‬
‫ﻳﺮﻳﺪ ﻣﻨﻲ ﻣﻘﺪﻣﺔ ﺗﻜﻮﻥ ﺑﲔ ﻳﺪﻱ ﺭﺳﺎﻟﺘﻪ ﻫﺬﻩ ﺍﻟﺘﻲ ﺳﲈﻫﺎ‬
 ‫‪‬‬
‫‪W‬‬

‫»ﲢﺬﻳﺮ ﺍﻟﺸﺒﺎﺏ ﻣﻦ ﻓﺘﻨﺔ ﺍﳋﺮﻭﺝ ﻭﺍﳌﻈﺎﻫﺮﺍﺕ ﻭﺍﻹﺭﻫﺎﺏ«‬

‫ﻓﺠﻌﻠﺖ ﻛﻠﻤﺘﻲ ﺗﺮﺩﻳﺪ ﹰﺍ ﳌﺎ ﺳﺒﻖ ﱄ ﰲ ﺩﺭﻭﺱ ﺍﳊﺮﻡ ﰲ ﺍﻟﺼﻴﻒ‬
‫ﰲ ﺍﻟﻌﺎﻡ ﺍﳌﺎﴈ ﻭﻣﺎ ﺳﺒﻘﻪ ﻣﻦ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﳌﻈﺎﻫﺮﺍﺕ ﻭﺃﳖﺎ‬
‫ﻣﻦ ﺍﻟﻔﺘﻦ ﺍﻟﺘﻲ ﲡﺮ ﺇﱃ ﺇﺷﺎﻋﺔ ﺍﻟﻔﺴﺎﺩ ﻭﺇﺗﻼﻑ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﺭﺑﲈ‬
‫ﺇﺭﺍﻗﺔ ﺍﻟﺪﻣﺎﺀ‪ ،‬ﻭﻛﺎﻥ ﺑﻌﺾ ﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻗﺪ ﺍﻋﱰﺽ‬
‫ﻋﲆ ﲢﺬﻳﺮﻱ ﻣﻦ ﺍﳌﻈﺎﻫﺮﺍﺕ ﻓﺄﻛﺪﺕ ﻋﺪﻡ ﺳﻼﻣﺔ ﺭﺃﻳﻪ ﻭﺃﻥ‬
‫ﺃﻭﻝ ﺗﻈﺎﻫﺮﺓ ﰲ ﺍﻹﺳﻼﻡ ﻛﺎﻥ ﻓﻴﻬﺎ ﻗﺘﻞ ﺍﳋﻠﻴﻔﺔ ﺍﻟﺮﺍﺷﺪ ﻋﺜﲈﻥ ﺑﻦ‬
‫ﻋﻔﺎﻥ <‪ ،‬ﻭﺑﻌﺪ ﺃﻥ ﺣﺪﺛﺖ ﻣﻈﺎﻫﺮﺓ ﻣﴫ ﻗﻠﺖ ﰲ ﻗﻨﺎﺓ ﺍﳌﺠﺪ‬
‫ﻭﰲ ﺃﺣﺪ ﻣﺴﺎﺟﺪ ﺍﻟﺮﻳﺎﺽ ﺗﻨﺪﻳﺪ ﹰﺍ ﺑﺎﳌﻈﺎﻫﺮﺍﺕ‪ ،‬ﻭﻫﺬﺍ ﻛﺎﻥ ﻗﺒﻞ‬
‫ﺻﺪﻭﺭ ﺑﻴﺎﻧﻨﺎ ﰲ ﻫﻴﺌﺔ ﻛﺒﺎﺭ ﺍﻟﻌﻠﲈﺀ ﻭﻗﺒﻞ ﺍﻧﻌﻘﺎﺩ ﺟﻠﺴﺘﻨﺎ ﻟﺬﻟﻚ‪،‬‬
‫ﻋﲇ ﻋﻨﺪﻣﺎ ﺫﻛﺮﺕ ﺍﻟﺘﺤﺬﻳﺮ‬ ‫ﻭﻛﻨﺖ ﺫﻛﺮﺕ ﺍﺳﻢ ﺍﳌﻌﱰﺽ ﱠ‬
‫ﻣﻦ ﺍﻟﺘﻈﺎﻫﺮ‪ ،‬ﻛﲈ ﺃﻧﻨﻲ ﺃﺩﻋﻮ ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻧﺎﴏ ﺍﻟﻌﺮﻳﻨﻲ‬
‫ﺑﺎﻟﺘﻮﻓﻴﻖ ﻭﺃﺷﻜﺮﻩ ﻋﲆ ﺍﻫﺘﲈﻣﻪ ﺑﺄﻣﺮ ﺍﻟﺸﺒﺎﺏ‪ ،‬ﻭﺃﺭﺟﻮ ﺍﷲ ﺃﻥ‬
‫ﻳﻨﻔﻊ ﲠﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺘﻲ ﻓﻴﻬﺎ ﺍﻟﺘﺄﻛﻴﺪ ﺑﺤﺮﻣﺔ ﻣﻌﺼﻴﺔ ﻭﱄ ﺍﻷﻣﺮ‬
‫ﺍﳌﺴﻠﻢ ﻭﴐﻭﺭﺓ ﺇﻇﻬﺎﺭ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﰲ ﻃﺎﻋﺔ ﺍﷲ ﻭﺍﻟﺘﺤﺬﻳﺮ‬
‫ﻣﻦ ﻣﻐﺒﺔ ﻋﺼﻴﺎﻧﻪ ﻭﻟﻮ ﺟﺎﺭ ﺍﻟﻮﺍﱄ ﺃﻭ ﻇﻠﻢ ﻭﳚﺐ ﺍﻟﺪﻋﺎﺀ ﻟﻮﱄ‬
‫ﺍﻷﻣﺮ ﺍﳌﺴﻠﻢ ﺑﺎﻟﺼﻼﺡ ﻭﻟﺰﻭﻡ ﺍﻻﻧﻘﻴﺎﺩ ﻟﻠﺴﻨﱠﺔ ﻭﲪﺎﻳﺔ ﺃﺧﻼﻕ‬
‫ﺍﻷﻣﺔ ﻭﺍﻷﺧﺬ ﻋﲆ ﺃﻳﺪﻱ ﺍﻟﺴﻔﻬﺎﺀ ﻭﺻﺪ ﻛﻞ ﺳﻔﻴﻪ ﻋﻦ ﺳﻔﻬﻪ‬
‫‪‬‬
‫‪X‬‬

‫ﺑﻌﻘﻮﺑﺎﺕ ﺍﻟﴩﻳﻌﺔ ﻋﻨﺪ ﺍﻗﺘﻀﺎﺀ ﺇﻧﺰﺍﻝ ﻋﻘﻮﺑﺔ ﺇﺫﺍ ﱂ ﻳﻨﻔﻊ ﺇﺭﺷﺎﺩ‬

‫ﻭﻧﺼﺢ‪ ،‬ﻭﺃﻛﺮﺭ ﺍﻋﺘﺬﺍﺭﻱ ﻟﻠﻌﺮﻳﻨﻲ ـ ﻭﻓﻘﻪ ﺍﷲ ـ ﻭﳌﻦ ﻳﻘﺮﺃ‬
‫ﺭﺳﺎﻟﺘﻪ ﻫﺬﻩ »ﲢﺬﻳﺮ ﺍﻟﺸﺒﺎﺏ ﻣﻦ ﻓﺘﻨﺔ ﺍﳋﺮﻭﺝ ﻭﺍﳌﻈﺎﻫﺮﺍﺕ‬
‫ﻭﺍﻹﺭﻫﺎﺏ«‪ ،‬ﻭﺃﺳﺄﻝ ﺍﷲ ﺃﻥ ﻳﺜﻴﺒﻪ ﻋﲆ ﺟﻬﻮﺩﻩ ﻭﺃﻥ ﻳﻨﻔﻊ ﲠﺎ‪،‬‬
‫ﺇﻧﻪ ﳎﻴﺐ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻛﲈ ﺃﺳﺄﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﳛﻔﻆ ﺑﻼﺩﻧﺎ ﻭﺃﻥ‬
‫ﻳﺼﻮﳖﺎ ﻋﻦ ﻛﻴﺪ ﺍﻟﻜﺎﺋﺪﻳﻦ ﻭﻓﺘﻦ ﺍﳌﻔﺘﻮﻧﲔ ﻭﺃﻥ ﳞﺪﻱ ﺷﺒﺎﺑﻨﺎ‬
‫ﺍﻟﺒﺎﻗﲔ ﰲ ﺑﻼﺩﻧﺎ ﺃﻭ ﻣﻦ ﻓﺮ ﻟﺒﻼﺩ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻛﲈ ﺃﺳﺄﻟﻪ ﺃﻥ ﻳﻘﴤ‬
‫ﻋﲆ ﻛﻞ ﻓﺘﻨﺔ ﺑﻐﻴﺚ ﺍﻹﻳﲈﻥ ﻭﺻﻼﺡ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻭﺃﻥ ﻳﻤﺘﻊ ﻭﻻﺓ‬
‫ﺃﻣﺮ ﺑﻼﺩﻧﺎ ﺑﺤﺴﻦ ﺭﻋﺎﻳﺔ ﻣﺼﺎﻟﺢ ﺩﻳﻨﻬﺎ ﻭﺩﻧﻴﺎﻫﺎ‪.‬‬
‫ﺇﻧﻪ ﳎﻴﺐ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﺻﲆ ﺍﷲ ﻋﲆ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﲆ ﺁﻟﻪ‬
‫ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‪.‬‬
‫‪‬‬
‫‪‬‬
‫‪‬‬
‫‪‬‬
 ‫‪‬‬
‫‪Y‬‬

‫‪4‬‬
‫‪K‬‬
‫‪‬‬
‫‪‬‬
‫* ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﲆ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﻭﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺃﲨﻌﲔ‪ ،‬ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻓﻠﻘﺪ ﺍﻃﻠﻌﺖ ﻋﲆ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﻮﺳﻮﻣﺔ ﺑـ ‪) :‬ﲢﺬﻳﺮ ﺍﻟﺸﺒﺎﺏ ﻣﻦ‬
‫ﻋﲇ ﻣﺆﻟﻔﻬﺎ ﻓﻀﻴﻠﺔ‬‫ﻓﺘﻨﺔ ﺍﳋﺮﻭﺝ ﻭﺍﳌﻈﺎﻫﺮﺍﺕ ﻭﺍﻹﺭﻫﺎﺏ( ﻋﺮﺿﻬﺎ ﱠ‬
‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻧﺎﴏ ﺍﻟﻌﺮﻳﻨﻲ ـ ﻭﻓﻘﻪ ﺍﷲ ـ ﻭﻗﺪ ﺃﺟﺎﺩ ﻭﺃﻓﺎﺩ‪ ،‬ﺫﻛﺮ‬
‫ﻓﻴﻬﺎ ﻛﺜﲑ ﹰﺍ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﳌﻌﺎﴏﺓ ﺍﳌﻨﺘﻘﺎﺓ ﻣﻦ ﻓﺘﻮ￯ ﺍﻟﻌﻠﲈﺀ ﺍﻷﺟﻼﺀ‪،‬‬
‫ﻭﺍﻟﺘﻲ ﺗﻌﺰﺯ ﺟﺎﻧﺐ ﺍﻷﻣﻦ‪ ،‬ﺍﻟﺬﻱ ﻳﻌﺪ ﻣﻄﻠﺒ ﹰﺎ ﴍﻋﻴ ﹰﺎ‪ ،‬ﻭﻣﻘﺼﺪ ﹰﺍ‬
‫ﻣﻨﺸﻮﺩ ﹰﺍ‪ ،‬ﻭﻗﺪ ﻣ ﱠﻦ ﺍﷲ ﻋﻠﻴﻨﺎ ﰲ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺒﺎﺭﻛﺔ ﺑﺎﳊﺮﺹ ﻋﲆ‬
‫ﺗﻄﺒﻴﻖ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﱠﺔ‪ ،‬ﻭﻧﺒﺬ ﺍﻟﴩﻙ ﻭﺍﳋﺮﺍﻓﺔ‪ ،‬ﻓﻜﺎﻥ ﻫﺬﺍ ﺳﺒﺒ ﹰﺎ‬
‫ﻟﺒﻘﺎﺀ ﺍﻷﻣﻦ ﰲ ﺑﻼﺩﻧﺎ ـ ﺣﺮﺳﻬﺎ ﺍﷲ ـ ﻓﻤﻨﺬ ﻋﻬﺪ ﺍﳌﺆﺳﺲ ﺍﳌﻠﻚ‬
‫ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪﺍﻟﺮﲪﻦ ـ ﻃﻴﺐ ﺍﷲ ﺛﺮﺍﻩ ـ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﻭﻧﺤﻦ‬
‫ﻧﻨﻌﻢ ﲠﺬﻩ ﺍﻟﻨﻌﻤﺔ ﺍﻟﻌﻈﻴﻤﺔ ـ ﻭﷲ ﺍﳊﻤﺪ ـ ﻓﻤﺘﻰ ﲢﻘﻖ ﺍﻹﻳﲈﻥ‬
‫ﹸﻭﺟﺪ ﺍﻷﻣﻦ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪& % $ # "! [ :‬‬
‫‪‬‬
‫‪QP‬‬

‫' ( ) * ‪) Z+‬ﺍﻷﻧﻌﺎﻡ‪ ،(٨٢ :‬ﻭﻻﺷﻚ ﺃﻥ ﺃﻋﺪﺍﺀ‬

‫ﺍﻹﺳﻼﻡ ﻳﱰﺑﺼﻮﻥ ﺑﺸﺒﺎﺑﻨﺎ ﺍﻟﺪﻭﺍﺋﺮ ﻟﻴﻀﻠﻮﻫﻢ ﻋﻦ ﺍﻟﴫﺍﻁ‬
‫ﺍﳌﺴﺘﻘﻴﻢ ﻭﻋﻦ ﹶﻫﺪﻱ ﺧﲑ ﺍﳌﺮﺳﻠﲔ‪ ،‬ﻓﻜﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‬
‫ﻛﺎﺷﻔﺔ ﻟﻠﺸﺒﻬﺎﺕ ﻭﻣﻮﺿﺤﺔ ﳌﺎ ﺍﻟﺘﺒﺲ ﻋﲆ ﺍﻟﺸﺒﺎﺏ‪ ،‬ﻣﺒﻨ ﹼﻴﺔ‬
‫ﻋﲆ ﻛﻼﻡ ﺍﻟﻌﻠﲈﺀ ﺃﻫﻞ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺼﻼﺡ‪ ،‬ﻓﺄﺳﺄﻝ ﺍﷲ ﺃﻥ ﻳﻨﻔﻊ‬
‫ﲠﺎ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻳﺴﺪﺩ ﺍﳉﻬﻮﺩ‪ ،‬ﺇﻧﻪ ﻭﱄ ﺫﻟﻚ ﻭﺍﻟﻘﺎﺩﺭ‬
‫ﻋﻠﻴﻪ ﻭﺻﲆ ﺍﷲ ﻭﺳﻠﻢ ﻋﲆ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﲆ ﺁﻟﻪ ﻭﺻﺤﺒﻪ‪.‬‬
‫ﻛﺘﺒﻪ‬
‫ﺍﻟﺮﺋﻴﺲ ﺍﻟﻌﺎﻡ ﳍﻴﺌﺔ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‬

‫ﺩ‪ .‬ﻋﺒﺪﺍﻟﻠﻄﻴﻒ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺁﻝ ﺍﻟﺸﻴﺦ‬

 ‫‪‬‬
‫‪QQ‬‬

‫‪4‬‬
‫‪F‬‬
‫* ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﲆ ﻧﺒﻴﻨﺎ‬
‫ﳏﻤﺪ ﻭﻋﲆ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﺍﻫﺘﺪ￯ ﲠﺪﻳﻪ ﻭﺍﺳﺘﻦ ﺑﺴﻨﺘﻪ ﺇﱃ‬
‫ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ ..‬ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫* ﻓﺈﻥ ﻣﻦ ﺍﳌﺴ ﹼﻠﻢ ﺑﻪ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻘﻞ ﺑﻘﺎﺀ ﺍﳊﻖ‬
‫ﻭﺍﻟﺒﺎﻃﻞ ﰲ ﴏﺍﻉ ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ﻭﻟﻜﻞ ﻣﻨﻬﲈ ﺩﻋﺎﺗﻪ‬
‫ﻭﺃﻧﺼﺎﺭﻩ‪ ،‬ﻓﺄﻫﻞ ﺍﳊﻖ ﻳﺮﻳﺪﻭﻥ ﻫﺪﺍﻳﺔ ﺍﻷﻣﺔ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﺒﺎﻃﻞ‬
‫ﻳﺴﻌﻮﻥ ﻹﺿﻼﳍﺎ‪ ،‬ﻭﺇﻥ ﺍﳌﺘﺄﻣﻞ ﻷﺣﻮﺍﻝ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ ﰲ‬
‫ﴍﻗﻬﺎ ﻭﻏﺮﲠﺎ ﻳﺮ￯ ﻋﺠﺒ ﹰﺎ‪ ،‬ﳌﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﳋﻼﻑ ﻭﺍﻟﻔﺮﻗﺔ‬
‫ﺃﺩ￯ ﺇﱃ ﲤﺰﻳﻖ ﺍﻷﻣﺔ ﻭﺫﻫﺎﺏ ﺭﳛﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﺑﻼﺷﻚ ﻣﻦ ﻧﺘﺎﺋﺞ‬
‫ﻛﻴﺪ ﺍﻷﻋﺪﺍﺀ ﺍﳊﺎﻗﺪﻳﻦ ﺍﻟﺬﻳﻦ ﻻ ﻳﺄﻟﻮﻥ ﺟﻬﺪ ﹰﺍ ﰲ ﺯﻋﺰﻋﺔ ﻋﻘﺎﺋﺪ‬
‫ﺍﳌﺴﻠﻤﲔ ﻭﺇﺛﺎﺭﺓ ﺍﻟﻔﺘﻨﺔ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﰲ ﺍﻷﺯﻣﻨﺔ ﺍﻷﺧﲑﺓ ﻭﺟﺪﻭﺍ‬
‫ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻳﻘﻀﻮﻥ ﺑﻪ ﺣﺎﺟﺘﻬﻢ ـ ﻭﻟﻸﺳﻒ ـ ﻭﻗﺪ‬
‫ﻗﺎﻟﻮﻫﺎ ﴏﳛﺔ‪» :‬ﻻ ﻳﻘﺘﻞ ﺍﻟﺪﻳﻦ ﺇﻻ ﺑﺴﻴﻒ ﺍﻟﺪﻳﻦ«‪ ،‬ﻭ »ﻻ‬
‫ﺗﻘﻄﻊ ﺍﻟﺸﺠﺮﺓ ﺇﻻ ﺑﺄﺣﺪ ﺃﻏﺼﺎﳖﺎ«‪.‬‬
‫* ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪) :‬ﺃﻻ ﻻ ﻳﻤﻨﻌﻦ ﺃﺣﺪﻛﻢ ﺭﻫﺒﺔ‬
‫‪‬‬
‫‪QR‬‬

‫ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﻘﻮﻝ ﺑﺤﻖ ﺇﺫﺍ ﺭﺁﻩ ﺃﻭ ﺷﻬﺪﻩ ﻓﺈﻧﻪ ﻻ ﻳﻘﺮﺏ ﻣﻦ ﺃﺟﻞ‬

‫ﻭﻻ ﻳﺒﺎﻋﺪ ﻣﻦ ﺭﺯﻕ ﺃﻥ ﻳﻘﻮﻝ ﺑﺤﻖ ﺃﻭ ﹸﻳ ﹶﺬﻛﱢﺮ ﺑﻌﻈﻴﻢ( ]ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ‬
‫ﺃﲪﺪ ‪.[٥٠/٣‬‬

‫* ﺭﻭﻱ ﻋﻦ ﺃﺣﺪ ﺍﻷﺋﻤﺔ ﻗﻮﻟﻪ‪» :‬ﻳﻨﺒﻐﻲ ﻟﻠﻤﺆﻣﻦ ﺃﻥ ﻳﴫﺡ‬

‫ﺑﻌﻘﻴﺪﺗﻪ ﻋﲆ ﺭﺅﻭﺱ ﺍﻷﺷﻬﺎﺩ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺻﺤﻴﺤﺔ ﺷﻬﺪﻭﺍ ﻟﻪ‬
‫ﲠﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻏﲑ ﺫﻟﻚ ﺑﻴﻨﻮﺍ ﻟﻪ ﻓﺴﺎﺩﻫﺎ ﻟﻴﺘﻮﺏ ﻣﻨﻬﺎ«‪.‬‬
‫* ﺇﻥ ﺍﻟﺒﻌﺾ ﳑﻦ ﲤﻴﺰﻭﺍ ﺑﺎﳌﻜﺎﻧﺔ ﻭﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﻟﺪﺭﺍﺳﻴﺔ‬
‫ﺍﻟﴩﻋﻴﺔ ﻻ ﳜﻔﻰ ﻋﻠﻴﻬﻢ ﻣﺎ ﻳﺪﻭﺭ ﰲ ﺍﻟﺴﺎﺣﺔ ﻣﻦ ﺗﴫﻓﺎﺕ‬
‫ﻣﺮﻓﻮﺿﺔ ﻻ ﲣﺪﻡ ﺇﻻ ﺍﻷﻋﺪﺍﺀ ﻭﻻ ﲤﺖ ﺇﱃ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺮﻭﺀﺓ‬
‫ﺑﺼﻠﺔ‪ ،‬ﻭﱂ ﳛﺮﻛﻮﺍ ﳍﺎ ﺳﺎﻛﻨ ﹰﺎ ﺧﺸﻴﺔ ﺃﻥ ﹸﻳﻨﺎﻝ ﻣﻦ ﻗﺪﺭﻫﻢ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺗﻔﻀﻴﻞ ﻟﻠﺪﻧﻴﺎ ﻋﲆ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻗﺪ ﻻ ﻳﺴﻠﻤﻮﻥ ﻣﻦ ﺇﺛﻢ ﻛﺘﲈﻥ ﺑﻴﺎﻥ‬
‫ﺍﳊﻖ ﻣﻦ ﺍﻟﺒﺎﻃﻞ ﻭﺗﺒﺼﲑ ﺍﻟﻨﺎﺱ ﰲ ﺩﻳﻨﻬﻢ‪.‬‬
‫* ﺇﻥ ﺍﻟﺘﻌﺼﺐ ﻟﺸﺨﺺ ﺃﻭ ﻣﺒﺪﺃ ﻣﻦ ﺍﳌﺒﺎﺩﺉ ﺑﲈ ﻫﻮ ﻋﻠﻴﻪ‬
‫ﻣﻦ ﺻﻼﺡ ﻭﻓﺴﺎﺩ ﻻ ﺗﱪﺃ ﺑﻪ ﺍﻟﺬﻣﺔ‪ ،‬ﻭﺇﻥ ﺍﳌﺨﻠﺺ ﷲ ﻭﺭﺳﻮﻟﻪ‬
‫ﺍﻟﻨﺎﺻﺢ ﻟﺪﻳﻨﻪ ﻭﻧﻔﺴﻪ ﻋﻠﻴﻪ ﺃﻻ ﻳﺘﻌﺼﺐ ﺇﻻ ﻟﻠﻬﺪ￯ ﺍﻟﺬﻱ ﺟﺎﺀ‬
‫ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻋﲆ ﻟﺴﺎﻥ ﺭﺳﻮﻟﻪ ﳏﻤﺪ ح ﺍﻟﺬﻱ ﻗﺎﻝ‪» :‬ﺇﲏ ﺗﺮﻛﺖ‬
‫ﻓﻴﻜﻢ ﺷﻴﺌﲔ ﻟﻦ ﺗﻀﻠﻮﺍ ﺑﻌﺪﳘﺎ‪ :‬ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺘﻲ‪ ،‬ﻭﻟﻦ ﻳﻔﱰﻗﺎ‬
‫ﺣﺘﻰ ﻳﺮﺩﺍ ﻋﲆ ﺍﳊﻮﺽ« )ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ﺑﺮﻗﻢ‪.(٣١٩ :‬‬
 ‫‪‬‬
‫‪QS‬‬

‫ﻓﻠﻴﻜﻦ ﺭﺍﺋﺪﻧﺎ ﺍﳊﻖ ﺃﻳﻨﲈ ﻛﺎﻥ‪ ،‬ﻭﻣﻊ ﻣﻦ ﻛﺎﻥ‪ ،‬ﻓﺎﳊﻖ ﺿﺎﻟﺔ‬

‫ﺍﳌﺆﻣﻦ ﺃﻳﻨﲈ ﻭﺟﺪﻩ ﺃﺧﺬ ﺑﻪ ﻭﺩﺍﻓﻊ ﻋﻨﻪ ﻭﺩﻋﺎ ﺇﻟﻴﻪ‪ ،‬ﻓﺈﻧﻪ ﺻﲈﻡ‬
‫ﺍﻷﻣﺎﻥ‪ ..‬ﻭﺍﳊﻖ ﺃﺣﻖ ﺃﻥ ﹸﻳﺘﺒﻊ‪.‬‬
‫* ﺇﻥ ﳑﺎ ﺩﻓﻌﻨﻲ ﺇﱃ ﺗﺄﻟﻴﻒ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻣﺎ ﺳﻤﻌﺘﻪ ﻭﺷﺎﻫﺪﺗﻪ‬
‫ﻣﻦ ﺧﻼﻝ ﻣﻨﺎﻗﺸﺔ ﺑﻌﺾ ﺍﳌﻮﻗﻮﻓﲔ ﺍﳌﺘﺄﺛﺮﻳﻦ ﺑﺎﳌﻨﺎﻫﺞ ﻭﺍﻷﻓﻜﺎﺭ‬
‫ﺍﳌﻨﺤﺮﻓﺔ ﺍﻟﺪﺧﻴﻠﺔ ﻋﲆ ﻫﺬﻩ ﺍﻟﺒﻼﺩ‪ ،‬ﻭﺍﻟﺘﻲ ﻳﺮﻭﺝ ﳍﺎ ﺍﻟﺒﻌﺾ‬
‫ﳑﻦ ﱂ ﻳﻮﻓﻘﻮﺍ ﻟﻠﺨﲑ‪ ،‬ﳑﺎ ﺟﻌﻞ ﺍﻟﺸﺒﺎﺏ ﻳﻘﺪﻣﻮﻥ ﻋﲆ ﺗﴫﻓﺎﺕ‬
‫ﲪﻘﺎﺀ ﻻ ﲣﺪﻡ ﺩﻳﻨ ﹰﺎ ﻭﻻ ﺩﻭﻟﺔ‪ ،‬ﻭﻫﺎ ﻫﻲ ﻧﺘﺎﺋﺠﻬﺎ ﻻ ﲣﻔﻰ ﻋﲆ‬
‫ﺃﺣﺪ‪ ،‬ﻓﻜﻢ ﻣﻦ ﺃﴐﺍﺭ ﳊﻘﺖ ﺑﺎﻟﺒﻼﺩ ﻭﺍﻟﻌﺒﺎﺩ ﻭﻓﺘﺤﺖ ﺃﺑﻮﺍﺑ ﹰﺎ‬
‫ﻟﻠﴩﻭﺭ ﻭﺍﻟﻔﺘﻦ‪ ،‬ﻭﻛﻢ ﻣﻦ ﺃﺏ ﻭﺃﻡ ﻣﻜﻠﻮﻣﲔ ﻳﺘﺠﺮﻋﻮﻥ ﻏﺼﺔ‬
‫ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ﺍﻟﺘﻲ ﺃﻭﻗﻌﺖ ﻓﻠﺬﺍﺕ ﺃﻛﺒﺎﺩﻫﻢ ﻭﺯﻳﻨﺔ ﺣﻴﺎﲥﻢ ﰲ‬
‫ﻣﺰﺍﻟﻖ ﺍﻟﺮﺩ￯ ﻭﺍﳍﻮﺍﻥ‪ ،‬ﻣﻨﻬﻢ ﻣﻦ ﺫﻫﺐ ﺿﺤﻴﺘﻬﺎ ﱂ ﻳﻨﻞ ﺇﻻ‬
‫ﺍﳋﺰﻱ ﻭﺍﻟﻌﺎﺭ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺒﺾ ﻋﻠﻴﻬﻢ‪ ،‬ﳑﺎ ﺃﻭﺟﺐ ﻋﲆ ﻭﻻﺓ‬
‫ﺍﻷﻣﺮ ﺍﻟﺘﺤﻔﻆ ﻋﻠﻴﻬﻢ ﻟﻸﺧﺬ ﺑﺄﻳﺪﳞﻢ ﻭﻧﺼﺤﻬﻢ ﻭﺩﻻﻟﺘﻬﻢ‬
‫ﻋﲆ ﺍﳋﲑ‪ ،‬ﻭﲢﺬﻳﺮﻫﻢ ﻣﻦ ﺟﻠﺴﺎﺀ ﺍﻟﺴﻮﺀ ﻭﺃﺻﺤﺎﺏ ﺍﻷﻫﻮﺍﺀ‬
‫ﻭﺍﻟﻨﺰﻭﺍﺕ ﺍﳊﺎﻗﺪﺓ‪ ،‬ﻭﻛﺎﻥ ﻟﺬﻟﻚ ـ ﻭﺍﳊﻤﺪ ﷲ ـ ﺍﳌﺮﺩﻭﺩ ﺍﻹﳚﺎﰊ‬
‫ﹺ‬
‫ﺍﺩﻋﺎﺀﺍﺕ ﻭﺷﺒﻪ ﺍﳌﻀﻠﻠﲔ‪ ،‬ﻭﺭﺟﻊ‬ ‫ﰲ ﻛﺸﻒ ﻣﺎ ﹸﻟ ﱢﺒﺲ ﻋﻠﻴﻬﻢ ﻣﻦ‬
‫ـ ﺑﻔﻀﻞ ﺍﷲ ـ ﺍﻟﻜﺜﲑ ﻣﻨﻬﻢ ﺇﱃ ﺍﳊﻖ ﻭﺃﺑﺪﻭﺍ ﻧﺪﻣﻬﻢ ﺍﻟﺸﺪﻳﺪ ﻋﲆ‬
‫ﺳﻮﺀ ﺗﴫﻓﻬﻢ ﻭﺃﻋﻠﻨﻮﺍ ﺗﻮﺑﺘﻬﻢ ﳑﺎ ﺑﺪﺭ ﻣﻨﻬﻢ ﻭﺗﻌﻬﺪﻭﺍ ﺑﺎﻹﻟﺘﺰﺍﻡ‬
‫‪‬‬
‫‪QT‬‬

‫ﺑﺎﳌﻨﻬﺞ ﺍﻟﺼﺤﻴﺢ ﻭﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻌﻠﲈﺀ ﺍﻟﺮﺑﺎﻧﻴﲔ ﰲ ﻛﻞ ﻣﺎ‬

‫ﻳﺸﻜﻞ ﻋﻠﻴﻬﻢ ﰲ ﺃﻣﻮﺭ ﺩﻳﻨﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﺑﻔﻀﻞ ﺍﷲ ﺛﻢ ﺑﻔﻀﻞ ﻭﻻﺓ‬
‫ﺍﻷﻣﺮ ﺍﻟﺬﻳﻦ ﺃﻭﻟﻮﺍ ﻫﺬﺍ ﺍﻷﻣﺮ ﺟﻞ ﺍﻫﺘﲈﻣﻬﻢ ﻭﻋﻨﺎﻳﺘﻬﻢ ﻟﺘﻘﻮﻳﻢ‬
‫ﻭﺇﺻﻼﺡ ﻣﺴﺎﺭ ﻫﺆﻻﺀ ﺍﻟﺸﺒﺎﺏ‪ ،‬ﻭﻫﺎ ﻫﻢ ـ ﻭﷲ ﺍﳊﻤﺪ ـ ﺑﲈ‬
‫ﺗﻠﻘﻮﻩ ﻣﻦ ﻣﻨﺎﺻﺤﺎﺕ ﻓﺮﺩﻳﺔ ﻭﺩﻭﺭﺍﺕ ﻋﻠﻤﻴﺔ ﻭﻛﺘﺐ ﴍﻋﻴﺔ‬
‫ﻭﺭﺳﺎﺋﻞ ﻗﻴﻤﺔ ﺃﺻﺒﺤﻮﺍ ﳏﺼﻨﲔ ﺑﺎﻟﻌﻠﻢ ﺍﻟﴩﻋﻲ ﻓﺄﺩﺭﻛﻮﺍ‬
‫ﺃﻣﻮﺭ ﹰﺍ ﱂ ﲣﻄﺮ ﳍﻢ ﻋﲆ ﺑﺎﻝ ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﻮﺍ ﺇﻣ ﹴ‬
‫ﻌﺎﺓ ﺑﻴﺪ ﻣﻦ ﺳﺎﻗﻬﻢ‬ ‫ﹼ‬
‫ﻭﻗﺎﺩﻫﻢ‪ ،‬ﻭﻳﻮﺟﺪ ﻣﻦ ﻻﻳﺰﺍﻝ ﰲ ﻏ ﹼﻴﻪ ﻭﺿﻼﻟﻪ ـ ﻭﻫﻢ ﻗﻠﺔ ـ‬
‫ﻓﻨﺴﺄﻝ ﺍﷲ ﻟﻨﺎ ﻭﳍﻢ ﺍﳍﺪﺍﻳﺔ!‪.‬‬
‫ﲪﻰ‬‫* ﺇﻧﻪ ﻧﻈﺮ ﹰﺍ ﳌﺎ ﳚﺮﻱ ﰲ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﻣﺆﺧﺮ ﹰﺍ ﻣﻦ ﹸ ﱠ‬
‫ﺍﻟﺜﻮﺭﺍﺕ ﻭﻋﺪﻭ￯ ﺍﳌﻈﺎﻫﺮﺍﺕ ﻣﻦ ﺑﻠﺪ ﻵﺧﺮ ﻭﻣﻦ ﻣﻨﻄﻠﻖ‬
‫ﺍﻷﺧﻮﺓ ﰲ ﺍﷲ ﻭﺍﻟﺘﻨﺎﺻﺢ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﺩﻋﻮ ﺍﻟﺸﺒﺎﺏ ﻭﻏﲑﻫﻢ‬
‫ﺃﻻﱠ ﺗﺴﺘﻬﻮﳞﻢ ﺍﻻﺩﻋﺎﺀﺍﺕ ﻭﺍﻟﺸﻌﺎﺭﺍﺕ ﺍﻟﺰﺍﺋﻔﺔ ﻭﺍﻹﺷﺎﻋﺎﺕ‬
‫ﺍﳌﻐﺮﺿﺔ ﻣﻦ ﺍﻷﻋﺪﺍﺀ ﺍﻟﻈﺎﻫﺮﻳﻦ ﻭﺍﳌﻨﺎﻓﻘﲔ‪ ،‬ﺃﻭ ﺍﻟﺬﻳﻦ ﺍﻧﺨﺪﻋﻮﺍ‬
‫ﺑﺄﻣﺎﻧﻴﻬﻢ ﻭﻭﻋﻮﺩﻫﻢ ﺍﻟﻜﺎﺫﺑﺔ‪ ،‬ﻭﻟﻴﺄﺧﺬﻭﺍ ﺍﳊﺬﺭ‪ ،‬ﻓﻠﻴﺲ ﻛﻞ ﻣﻦ‬
‫ﺍﺩﻋﻰ ﺍﳊﻖ ﺻﺎﺩﻗ ﹰﺎ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺸﻮﺍﻫﺪ ﻗﺪ ﻇﻬﺮﺕ ﻟﻜﻞ ﺫﻱ ﺑﺼﲑﺓ‪،‬‬
‫ﺃﺻﻮﺍﺕ ﻣﻦ ﻗﺮﻳﺐ ﻭﺑﻌﻴﺪ ﻭﻫﻲ‬
‫ﹲ‬ ‫ﻭﻗﺪ ﹸﺳﻤﻊ ﰲ ﺍﻵﻭﻧﺔ ﺍﻷﺧﲑﺓ‬
‫ﲢﺎﻭﻝ ﺗﺄﺟﻴﺞ ﺍﻟﻔﺘﻦ ﰲ ﺑﻠﺪﺍﻥ ﺍﳌﺴﻠﻤﲔ ﻭﺗﺆﻳﺪ ﺗﻠﻚ ﺍﳌﻈﺎﻫﺮﺍﺕ‬
 ‫‪‬‬
‫‪QU‬‬

‫ﻭﺍﻟﺜﻮﺭﺍﺕ ﻭﺍﻹﺣﺘﺠﺎﺟﺎﺕ ﻭﻣﺎ ﻳﺼﺎﺣﺒﻬﺎ ﻣﻦ ﻓﻮﴇ ﻋﺎﺭﻣﺔ‬

‫ﻭﺳﻔﻚ ﻟﻠﺪﻣﺎﺀ ﺍﳌﺤﺮﻣﺔ ﺑﺎﳌﺌﺎﺕ ﻭﺍﻵﻻﻑ ﻭﺍﻧﺘﻬﺎﻙ ﻟﻸﻋﺮﺍﺽ‬
‫ﻭﺇﺗﻼﻑ ﻟﻸﻣﻮﺍﻝ ﻭﺍﳌﻤﺘﻠﻜﺎﺕ‪.‬‬
‫* ﻟﻘﺪ ﲨﻌﺖ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻣﺎ ﺗﻴﴪ ﱄ ﻣﻦ ﺑﻌﺾ ﺍﻷﺣﻜﺎﻡ‬
‫ﰲ ﺃﻣﻮﺭ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺘﻜﻔﲑ ﻭﺍﻻﻧﺘﺤﺎﺭ ﻭﺍﳌﻈﺎﻫﺮﺍﺕ ﻭﺍﻻﻏﺘﻴﺎﻻﺕ‬
‫ﻭﺍﻟﺘﻔﺠﲑﺍﺕ ﻭﺍﻟﻄﺎﻋﺔ ﺑﺎﳌﻌﺮﻭﻑ ﻟﻮﻻﺓ ﺍﻷﻣﺮ ﻭﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻌﻬﻮﺩ‬
‫ﺣﺮﻡ ﺍﷲ ﻗﺘﻠﻬﺎ ﺇﻻ ﺑﺎﳊﻖ‪ ،‬ﻭﻏﲑ‬ ‫ﻭﺍﳌﻮﺍﺛﻴﻖ ﻭﻗﺘﻞ ﺍﻟﻨﻔﺲ ﺍﻟﺘﻲ ﱠ‬
‫ﺫﻟﻚ ﻣﻦ ﻛﻼﻡ ﻋﻠﲈﺋﻨﺎ ﺍﻷﺟﻼﺀ‪ ،‬ﻭﺃﺿﻔﺖ ﻣﺎ ﺭﺃﻳﺖ ﻣﻨﺎﺳﺒﺘﻪ‪،‬‬
‫ﺭﺍﺟﻴ ﹰﺎ ﻣﻦ ﺍﷲ ﺃﻥ ﻳﻨﻔﻊ ﲠﺎ ﻣﻦ ﻭﺻﻠﺖ ﺇﻟﻴﻪ‪ ،‬ﻭﳚﻌﻞ ﺍﻟﻌﻤﻞ‬
‫ﺧﺎﻟﺼ ﹰﺎ ﻟﻮﺟﻬﻪ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺣﻔﻆ ﺍﷲ ﺑﻼﺩﻧﺎ ﻭﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ﻣﻦ‬
‫ﻛﻞ ﺳﻮﺀ ﻭﻣﻜﺮﻭﻩ ﻭﻭﻓﻘﻨﺎ ﲨﻴﻌ ﹰﺎ ﳌﺎ ﳛﺒﻪ ﻭﻳﺮﺿﺎﻩ‪ ..‬ﻭﺻﲆ ﺍﷲ‬
‫ﻭﺳﻠﻢ ﻋﲆ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﲆ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬

‫ﺍﳌﺆﻟﻒ‬
‫ﳏﻤﺪ ﺑﻦ ﻧﺎﴏ ﺍﻟﻌﺮﻳﻨﻲ‬
‫ﺟﻮﺍﻝ ‪٠٥٠٤٦٤٧٩١٦‬‬
‫‪‬‬
‫‪QV‬‬

‫‪‬‬
‫* ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﲆ ﺭﺳﻮﻝ ﺍﷲ ﻭﺑﻌﺪ‪:‬‬
‫ﻓﺈﻥ ﺇﺷﺎﺩﰐ ﲠﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﳎﺮﻭﺣﺔ ﻷﳖﺎ ﻣﻦ ﺟﻬﺪ ﺍﻟﻌﺒﺪ‬
‫ﺍﻟﻔﻘﲑ ﺇﱃ ﺭﺑﻪ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺬﻱ ﻳﺆﻳﺪ ﺫﻟﻚ ﻣﺎ ﻭﺻﻠﻨﻲ ـ ﻭﷲ ﺍﳊﻤﺪ ـ ﻣﻦ‬
‫ﻋﺪﺓ ﺟﻬﺎﺕ ﺭﺳﻤﻴﺔ‪ ،‬ﻭﻋﺪﺩ ﻣﻦ ﺍﳌﺸﺎﻳﺦ ﻭﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻛﺬﺍ ﻣﻦ‬
‫ﺧﺎﺭﺝ ﺍﻟﺒﻼﺩ‪ ،‬ﻣﺜﻤﻨﲔ ﻣﺎ ﺟﺎﺀ ﻓﻴﻬﺎ ﻣﻦ ﺃﺣﻜﺎﻡ ﴍﻋﻴﺔ ﻭﺗﻮﺟﻴﻬﺎﺕ‬
‫ﻫﺎﻣﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﳌﻌﺘﱪﻳﻦ ﺗﻌﺎﻟﺞ ﻣﺎ ﻭﻗﻊ ﻓﻴﻪ ﺍﻟﺒﻌﺾ ﻣﻦ ﺍﳉﹸ ﹼﻬﺎﻝ‬
‫ﻭﺍﻟﻌﻮﺍﻡ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺷﺠﻌﻨﻲ ﻋﲆ ﺗﻜﺮﺍﺭ ﻃﺒﻌﻬﺎ‪ ،‬ﻟﻌﻞ ﺍﷲ ﺃﻥ‬
‫ﻳﻌﻤﻢ ﻧﻔﻌﻬﺎ ـ ﻭﻗﺪ ﺣﺼﻞ ـ ﺑﻔﻀﻞ ﺍﷲ ﺛﻢ ﺑﺘﻌﺎﻭﻥ ﺃﻫﻞ ﺍﳋﲑ ﻣﻦ‬
‫ﺍﳌﻮﺍﻃﻨﲔ ﺍﻟﺬﻳﻦ ﺃﺩﺭﻛﻮﺍ ﺧﻄﻮﺭﺓ ﻣﺎ ﻳﺮﺍﺩ ﺑﺒﻠﺪﻫﻢ ﻭﻣﺎ ﳛﺎﻙ ﺿﺪﻩ ﻣﻦ‬
‫ﻣﺆﺍﻣﺮﺍﺕ ﻭﻣﻜﺎﺋﺪ ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﻌﻠﻤﻮﻥ ﻭﺍﻟﺬﻳﻦ ﻻ ﻳﻌﻠﻤﻮﻥ‪ ،‬ﻭﻣﻦ ﱂ‬
‫ﺗﺘﻀﺢ ﻟﻪ ﺍﻟﺼﻮﺭﺓ ﺑﻌﺪ ﻭﻳﺪﺭﻙ ﻧﺘﺎﺋﺞ ﻫﺬﻩ ﺍﻟﻔﺘﻦ‪ ،‬ﻓﻠﻴﻨﻈﺮ ﻭﻟﻴﺘﺄﻣﻞ‬
‫ﻣﺎ ﳚﺮﻱ ﺣﻮﻟﻨﺎ ﻭﻣﺎ ﻭﺻﻠﺖ ﺇﻟﻴﻪ ﺃﻭﺿﺎﻋﻬﻢ ﻣﻦ ﺍﻟﴩﻭﺭ ﻭﻋﺠﺎﺋﺐ‬
‫ﺍﻷﻣﻮﺭ‪ ،‬ﻓﻬﻞ ﻳﺴﺘﻬﻮﻳﻪ ﺃﻥ ﻳﻜﻮﻥ ﻛﻤﺜﻞ ﺣﺎﳍﻢ‪ ،‬ﻭﻳﺰﻫﺪ ﺑﲈ ﻫﻮ ﻋﻠﻴﻪ‬
‫ﻣﻦ ﺍﻷﻣﻦ ﻭﺍﳋﲑ ﺍﻟﻌﻤﻴﻢ ﰲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﺍﳌﺒﺎﺭﻛﺔ [½ ¾ ¿‬
‫‪) ZÅ Ä Ã Â Á À‬ﻳﻮﺳﻒ‪.(٢١ :‬‬
 ‫‪‬‬
‫‪QW‬‬

‫ﺣﺪﻳﺚ ﺟﺪﻳﺮ ﺑﺎﻟﺘﺄﻣﻞ‬

‫* ﻗﺎﻝ ﺣﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﲈﻥ <‪ :‬ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﺴﺄﻟﻮﻥ ﺭﺳﻮﻝ‬

‫ﺍﷲ ح ﻋﻦ ﺍﳋﲑ ﻭﻛﻨﺖ ﺃﺳﺄﻟﻪ ﻋﻦ ﺍﻟﴩ ﳐﺎﻓﺔ ﺃﻥ ﻳﺪﺭﻛﻨﻲ‪،‬‬
‫ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺇﻧﺎ ﻛﻨﺎ ﰲ ﺟﺎﻫﻠﻴﺔ ﻭﴍ‪ ،‬ﻓﺠﺎﺀﻧﺎ ﺍﷲ ﲠﺬﺍ‬
‫ﺍﳋﲑ‪ ،‬ﻓﻬﻞ ﺑﻌﺪ ﻫﺬﺍ ﺍﳋﲑ ﻣﻦ ﴍ؟ ﻗﺎﻝ »ﻧﻌﻢ«‪ ،‬ﻗﻠﺖ‪ :‬ﻭﻫﻞ ﺑﻌﺪ‬
‫ﻫﺬﺍ ﺍﻟﴩ ﻣﻦ ﺧﲑ؟ ﻗﺎﻝ‪» :‬ﻧﻌﻢ‪ ،‬ﻭﻓﻴﻪ ﺩﺧﻦ«‪ ،‬ﻗﻠﺖ‪ :‬ﻭﻣﺎ ﺩﺧﻨﻪ؟‬
‫ﻗﺎﻝ‪» :‬ﻗﻮﻡ ﳞﺪﻭﻥ ﺑﻐﲑ ﻫﺪﻳﻲ ﺗﻌﺮﻑ ﻣﻨﻬﻢ ﻭﺗﻨﻜﺮ«‪ ،‬ﻗﻠﺖ‪ :‬ﻓﻬﻞ‬
‫ﺑﻌﺪ ﺫﻟﻚ ﺍﳋﲑ ﻣﻦ ﴍ؟ ﻗﺎﻝ‪» :‬ﻧﻌﻢ‪ ،‬ﺩﻋﺎﺓ ﺇﱃ ﺃﺑﻮﺍﺏ ﺟﻬﻨﻢ‬
‫ﻣﻦ ﺃﺟﺎﲠﻢ ﺇﻟﻴﻬﺎ ﻗﺬﻓﻮﻩ ﻓﻴﻬﺎ«‪ ،‬ﻗﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻔﻬﻢ ﻟﻨﺎ؟‬
‫ﻓﻘﺎﻝ‪» :‬ﻫﻢ ﻣﻦ ﺟﻠﺪﺗﻨﺎ ﻭﻳﺘﻜﻠﻤﻮﻥ ﺑﺄﻟﺴﻨﺘﻨﺎ«‪ ،‬ﻗﻠﺖ‪ :‬ﻓﲈ ﺗﺄﻣﺮﲏ‬
‫ﺇﻥ ﺃﺩﺭﻛﻨﻲ ﺫﻟﻚ؟‪ ،‬ﻗﺎﻝ‪» :‬ﺗﻠﺰﻡ ﲨﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ ﻭﺇﻣﺎﻣﻬﻢ«‪،‬‬
‫ﻗﻠﺖ‪ :‬ﻓﺈﻥ ﱂ ﻳﻜﻦ ﳍﻢ ﲨﺎﻋﺔ ﻭﻻ ﺇﻣﺎﻡ؟ ﻗﺎﻝ‪» :‬ﻓﺎﻋﺘﺰﻝ ﺗﻠﻚ‬
‫ﺍﻟﻔﺮﻕ ﻛﻠﻬﺎ ﻭﻟﻮ ﺃﻥ ﺗﻌﺾ ﺑﺄﺻﻞ ﺷﺠﺮﺓ ﺣﺘﻰ ﻳﺪﺭﻛﻚ ﺍﳌﻮﺕ‬
‫ﻭﺃﻧﺖ ﻋﲆ ﺫﻟﻚ«‪] ..‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻠﻔﻆ ﻟﻠﺒﺨﺎﺭﻱ )‪.[(٣٦٠٦‬‬

‫***‬
‫‪‬‬
‫‪QX‬‬

‫ﻓﺼﻞ‬
‫* ‪ ..‬ﻭﻗﺒﻞ ﺃﻥ ﻧﺪﺧﻞ ﰲ ﺻﻠﺐ ﻣﻮﺿﻮﻉ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﺭﻏﺒﺔ‬
‫ﰲ ﺍﻟﺘﺬﻛﲑ ﺑﺄﻣﺮ ﻋﻈﻴﻢ ﺧﻒ ﻭﺯﻧﻪ ﻭﻗﻞ ﻗﺪﺭﻩ ﻋﻨﺪ ﻛﺜﲑ ﻣﻦ ﻋﺒﺎﺩ‬
‫ﺍﷲ‪ ،‬ﺃﻻ ﻭﻫﻮ ﹸﺣﺴﻦ ﺍﳋﹸﻠﻖ ﺍﻟﺬﻱ ﲤﻴﺰ ﺑﻪ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ح ﻋﻦ‬
‫ﺳﺎﺋﺮ ﺍﻟﺒﴩ‪ ،‬ﻭﺗﺄﰐ ﻓﺮﺻﺔ ﻧﴩ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻷﺟﻌﻞ ﻣﻦ ﻫﺬﻩ‬
‫ﺍﳌﻨﻘﺒﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻟﻨﺒﻲ ﺍﻟﺮﲪﺔ ﻭﺍﳍﺪ￯ ﻋﻨﻮﺍﻧ ﹰﺎ ﳍﺎ‪ ،‬ﻋﻤ ﹰ‬
‫ﻼ ﺑﻘﻮﻟﻪ‬
‫ﺗﻌﺎﱃ‪ :‬ﱹ= > ? @ ‪A‬ﱸ‪.‬‬

‫ﺣﺴﻦ اﻟﺨﻠﻖ‬
‫* ﺇﻥ ﲨﻴﻊ ﺍﻟﴩﺍﺋﻊ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﺘﻲ ﴍﻋﻬﺎ ﺍﷲ ﻷ ﻋﲆ ﻋﺒﺎﺩﻩ‬
‫ﻛﻠﻬﺎ ﲢﺚ ﻋﲆ ﹸﺣﺴﻦ ﺍﳋﹸﻠﻖ ﻣﻊ ﺍﳋﺎﻟﻖ ﻭﺍﳌﺨﻠﻮﻕ ﻭﴍﻳﻌﺔ ﻧﺒﻴﻨﺎ‬
‫ﳏﻤﺪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺟﺎﺀﺕ ﻹﲤﺎﻡ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ‪،‬‬
‫ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪) :‬ﺇﻧﲈ ﹸﺑﻌﺜﺖ ﻷﲤﻢ ﺻﺎﻟﺢ ﺍﻷﺧﻼﻕ(‬
‫]ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ )‪.[(٢٣٤٩‬‬

‫* ﺇﻥ ﹸﺣﺴﻦ ﺍﳋﹸﻠﻖ ﻣﻊ ﺍﳋﺎﻟﻖ ﻳﺘﻤﺜﻞ ﺑﺎﻟﺘﺼﺪﻳﻖ ﺍﳌﻄﻠﻖ ﺑﺄﺧﺒﺎﺭﻩ‬

‫ﳑﺎ ﺟﺎﺀ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ ﻭﻣﺎ ﺻﺢ ﻋﻦ ﺭﺳﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬
‫ﻭﻗﺒﻮﳍﺎ ﺑﺎﻟﺮﺿﺎ ﻭﺍﻟﺘﺴﻠﻴﻢ ﻭﺗﻨﻔﻴﺬ ﺃﺣﻜﺎﻣﻬﺎ ﺑﺈﺧﻼﺹ ﻭﻣﺘﺎﺑﻌﺔ‪.‬‬
 ‫‪‬‬
‫‪QY‬‬

‫* ﻭﺇﻥ ﹸﺣﺴﻦ ﺍﳋﹸﻠﻖ ﻣﻊ ﺍﳌﺨﻠﻮﻗﲔ ﻳﺘﻢ ﺑﺎﻟﺘﻌﺎﻣﻞ ﺑﺎﻟﺼﺪﻕ‬

‫ﻭﺍﻟﻠﲔ ﻭﻛﻒ ﺍﻷﺫ￯ ﻭﻃﻼﻗﺔ ﺍﻟﻮﺟﻪ ﻭﺍﳌﺤﺒﺔ ﰲ ﺍﷲ‪ ،‬ﻗﺎﻝ‬
‫ﺍﻟﻌﻠﲈﺀ‪» :‬ﺍﳌﺤﺒﺔ ﰲ ﺍﷲ ﻣﻦ ﺃﻓﻀﻞ ﺍﻟﻘﺮﺑﺎﺕ«‪ ،‬ﻗﺎﻝ ﺍﻟﻨﺒﻲ ح‬
‫ﻳﻘﻮﻝ ﺍﷲ ﻷ‪) :‬ﻭﺟﺒﺖ ﳏﺒﺘﻲ ﻟﻠﻤﺘﺤﺎﺑﲔ ﱠﰲ‪ ،‬ﻭﺍﳌﺘﺒﺎﺫﻟﲔ ﱠﰲ‪،‬‬
‫ﻭﺍﳌﺘﺠﺎﻟﺴﲔ ﱠﰲ‪ ،‬ﻭﺍﳌﺘﺰﺍﻭﺭﻳﻦ ﱠﰲ(‪] ..‬ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ )‪ ،[(٤٣٣١‬ﻭﰲ‬
‫ﺍﳊﺪﻳﺚ‪) :‬ﻣﻦ ﺍﻟﺴﺒﻌﺔ ﺍﻟﺬﻳﻦ ﻳﻈﻠﻬﻢ ﺍﷲ ﰲ ﻇ ﹼﻠﻪ ﻳﻮﻡ ﻻ ﻇﻞ‬
‫ﺇﻻ ﻇ ﹼﻠﻪ‪ ،‬ﻭﺭﺟﻼﻥ ﲢﺎﺑﺎ ﰲ ﺍﷲ ﺍﺟﺘﻤﻌﺎ ﻋﻠﻴﻪ ﻭﺗﻔﺮﻗﺎ ﻋﻠﻴﻪ( ]ﺭﻭﺍﻩ‬

‫ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٦٦٠‬ﻭﻣﺴﻠﻢ )‪.[(١٠٣١‬‬

‫* ﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻄﺤﺎﻭﻱ‪» :‬ﻋﻘﻴﺪﺗﻨﺎ ﻧﺤﺐ ﺃﻫﻞ ﺍﻟﻌﺪﻝ‬

‫ﻭﺍﻷﻣﺎﻧﺔ‪ ،‬ﻭﻧﺒﻐﺾ ﺃﻫﻞ ﺍﳉﻮﺭ ﻭﺍﳋﻴﺎﻧﺔ« ]ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ[‪ .‬ﻭﻣﻦ‬
‫ﻟﻜﻞ ﺧﲑ ﹰﺍ‪.‬‬‫ﻻ ﻧﻌﺮﻓﻪ ﻻ ﻧﺤﺒﻪ ﻭﻻ ﻧﺒﻐﻀﻪ ﻭﻧﺮﺟﻮ ﱟ‬
‫* ﺇﻥ ﹸﺣﺴﻦ ﺍﳋﹸﻠﻖ ﻣﻄﻠﻮﺏ ﺣﺘﻰ ﻣﻊ ﻣﻦ ﻫﻢ ﻋﲆ ﻏﲑ‬
‫ﺩﻳﻨﻨﺎ ﻟﻴﻌﺮﻓﻮﺍ ﺃﻥ ﺫﻟﻚ ﺳﻤﺔ ﻳﺘﻤ ﹼﻴﺰ ﲠﺎ ﺍﳌﺴﻠﻤﻮﻥ ﻓﻴﻜﻮﻥ ﺳﺒﺒ ﹰﺎ ﰲ‬
‫ﺩﺧﻮﳍﻢ ﺍﻹﺳﻼﻡ ﻛﲈ ﻫﻮ ﺍﳊﺎﻝ ﻣﻊ ﺍﻟﺮﻋﻴﻞ ﺍﻷﻭﻝ ﻟﻠﻤﺴﻠﻤﲔ ﰲ‬
‫ﺍﻟﻘﺮﻭﻥ ﺍﳌﻔﻀﻠﺔ‪ ،‬ﻭﻳﺴﻤﻮﳖﺎ ﺍﻟﺪﻋﻮﺓ ﺍﻟﺼﺎﻣﺘﺔ‪.‬‬
‫* ﻣﻌﻠﻤﻨﺎ ﻭﻗﺪﻭﺗﻨﺎ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻛﺎﻥ‬
‫ﻋﻨﺪﻩ ﻏﻼﻡ ﳞﻮﺩﻱ ﳜﺪﻣﻪ ﻓﻤﺮﺽ ﻓﺄﺗﺎﻩ ﺍﻟﻨﺒﻲ ح ﻳﻌﻮﺩﻩ ﻓﻘﻌﺪ‬
‫‪‬‬
‫‪RP‬‬

‫ﻋﻨﺪ ﺭﺃﺳﻪ ﻓﻘﺎﻝ ﻟﻪ‪) :‬ﺃﺳﻠﻢ(‪ ،‬ﻓﻨﻈﺮ ﺍﻟﻴﻬﻮﺩﻱ ﺇﱃ ﺃﺑﻴﻪ ﻭﻫﻮ ﻋﻨﺪﻩ‬
‫ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﻃﻊ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻓﺄﺳﻠﻢ ﻓﺨﺮﺝ ﺍﻟﻨﺒﻲ ح ﻭﻫﻮ ﻳﻘﻮﻝ‪:‬‬
‫)ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺃﻧﻘﺬﻩ ﻣﻦ ﺍﻟﻨﺎﺭ( ]ﺍﻟﺒﺨﺎﺭﻱ‪ .[(١٣٥٦) :‬ﻭﻫﺬﺍ ﻗﻤﺔ‬
‫ﺍﳋﹸﻠﻖ ﻭﺍﻟﺘﻮﺍﺿﻊ ﻭﺣﺐ ﺍﳋﲑ ﻟﻠﻨﺎﺱ‪.‬‬
‫* ﺩﻳﻨﻨﺎ ﺩﻳﻦ ﺍﻟﻌﺪﻝ ﻭﺍﻷﻣﺎﻧﺔ ﻭﺩﻳﻦ ﺍﻷﺧﻼﻕ ﺍﻟﻔﺎﺿﻠﺔ‬
‫ﻭﺍﳌﻌﺎﻣﻠﺔ ﺍﳊﺴﻨﺔ ﻣﻊ ﺍﳌﺴﻠﻢ ﻭﻏﲑ ﺍﳌﺴﻠﻢ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ‪J I‬‬
‫‪XWVUT S RQPON MLK‬‬
‫‪^ ] \ [ ZY‬ﱸ ]ﺍﳌﻤﺘﺤﻨﺔ‪.[٨ :‬‬
‫* ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﺳﻌﺪﻱ ~ ﰲ ﺗﻔﺴﲑﻩ ﻟﻶﻳﺔ‪) :‬ﺃﻱ ﻻ ﻳﻨﻬﺎﻛﻢ‬
‫ﻋﻦ ﺍﻟﱪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﳌﻜﺎﻓﺄﺓ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻘﺴﻂ ﻟﻠﻤﴩﻛﲔ ﻣﻦ ﺃﻗﺎﺭﺑﻜﻢ‬
‫ﻭﻏﲑﻫﻢ ﺣﻴﺚ ﻛﺎﻧﻮﺍ ﺑﺤﺎﻝ ﱂ ﻳﻨﺘﺼﺒﻮﺍ ﻟﻘﺘﺎﻟﻜﻢ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﻹﺧﺮﺍﺝ‬
‫ﻣﻦ ﺩﻳﺎﺭﻛﻢ ﻓﻠﻴﺲ ﻋﻠﻴﻜﻢ ﺟﻨﺎﺡ ﺃﻥ ﺗﺼﻠﻮﻫﻢ ﻓﺈﻥ ﺻﻠﺘﻬﻢ ﰲ ﻫﺬﻩ‬
‫ﺍﳊﺎﻟﺔ ﻻ ﳏﺬﻭﺭ ﻓﻴﻬﺎ ﻭﻻ ﻣﻔﺴﺪﺓ‪ ..‬ﺍﻟﺦ( ]ﺗﻔﺴﲑ ﺍﻟﺴﻌﺪﻱ ﺹ ‪.[٨٥٧‬‬
‫* ﺇﻥ ﺍﻻﻋﺘﺪﺍﺀ ﻋﲆ ﺍﻟﻨﺎﺱ ﰲ ﺃﻧﻔﺴﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﻭﺃﻋﺮﺍﺿﻬﻢ‬
‫ﺟﺮﻳﻤﺔ ﻭﺳﻮﺀ ﹸﺧﻠﻖ ﻭﻣﻌﺼﻴﺔ ﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ‪) :‬ﺇﻥ ﺩﻣﺎﺀﻛﻢ ﻭﺃﻣﻮﺍﻟﻜﻢ ﻭﺃﻋﺮﺍﺿﻜﻢ ﻋﻠﻴﻜﻢ ﺣﺮﺍﻡ ﻛﺤﺮﻣﺔ‬
‫ﻳﻮﻣﻜﻢ ﻫﺬﺍ ﰲ ﺷﻬﺮﻛﻢ ﻫﺬﺍ ﰲ ﺑﻠﺪﻛﻢ ﻫﺬﺍ‪ ،‬ﻓﻠﻴﺒﻠﻎ ﺍﻟﺸﺎﻫﺪ ﺍﻟﻐﺎﺋﺐ(‬
 ‫‪‬‬
‫‪RQ‬‬

‫]ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺮﻗﻢ‪ (١٧٣٩) :‬ﻭﻣﺴﻠﻢ‪.[(١٦٧٩) :‬‬

‫* ﺇﻥ ﻣﻦ ﺍﻷﺧﻼﻕ ﺍﻟﻔﺎﺿﻠﺔ ﺍﻟﺘﻲ ﹸﺃﻣﺮﻧﺎ ﲠﺎ ﺑﺬﻝ ﺍﻟﻨﺼﺢ‬
‫ﻟﻠﻤﺴﻠﻤﲔ ﻭﻣﺼﺎﺭﺣﺘﻬﻢ ﰲ ﺍﳊﺪﻳﺚ ﻭﺣﺐ ﺍﳋﲑ ﳍﻢ ﻭﻗﻀﺎﺀ‬
‫ﺣﻮﺍﺋﺠﻬﻢ ﻣﺎ ﺃﻣﻜﻦ ﻭﺇﺩﺧﺎﻝ ﺍﻟﴪﻭﺭ ﻋﻠﻴﻬﻢ ﻭﺍﻟﺸﻔﺎﻋﺔ ﳍﻢ ﻋﻨﺪ‬
‫ﺍﳌﻘﺪﺭﺓ ﻭﺍﻟﻌﻔﻮ ﻭﺍﻟﺼﻠﺢ ﻋﻨﺪ ﺍﻹﺳﺎﺀﺓ ﻣﻨﻬﻢ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ‪¢‬‬
‫‪ § ¦ ¥ ¤ £‬ﱸ ]ﺍﻟﺸﻮﺭ￯‪.[٤٠ :‬‬
‫* ﺇﻥ ﺍﻟﻌﻔﻮ ﻣﻘﺮﻭﻥ ﺑﺎﻹﺻﻼﺡ‪ ،‬ﻭﺣﺘﻰ ﻻ ﻳﱰﺗﺐ ﻋﲆ ﺍﻟﻌﻔﻮ‬
‫ﲤﺎﺩﻳ ﹰﺎ ﻟﻠﺠﺎﲏ ﰲ ﻓﺴﺎﺩﻩ ﻭﺿﻼﻟﻪ‪ ،‬ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ~‬
‫ﻗﻮﻟﻪ‪» :‬ﺍﻹﺻﻼﺡ ﻭﺍﺟﺐ ﻭﺍﻟﻌﻔﻮ ﻣﻨﺪﻭﺏ‪ ،‬ﻓﺈﺫﺍ ﰲ ﺍﻟﻌﻔﻮ ﻓﻮﺍﺕ‬
‫ﺍﻹﺻﻼﺡ‪ ،‬ﻓﻤﻌﻨﻰ ﻫﺬﺍ ﺃﻧﻨﺎ ﻗﺪﻣﻨﺎ ﺍﳌﻨﺪﻭﺏ ﻋﲆ ﺍﻟﻮﺍﺟﺐ«‪.‬‬
‫* ﻣﺜﺎﻝ‪ :‬ﺷﺨﺺ ﻳﻌﻔﻮ ﻋﻦ ﻗﺎﺗﻞ ﺍﺑﻨﻪ ﺩﻫﺴ ﹰﺎ ﺑﺴﻴﺎﺭﺗﻪ ﺍﻟﺘﻲ‬
‫ﻣﺒﺎﻝ ﺑﺄﻧﻈﻤﺔ ﺍﻟﺪﻭﻟﺔ ﻭﺗﻌﻠﻴﲈﲥﺎ ﺍﻟﺘﻲ ﻣﻦ‬‫ﻳﻘﻮﺩﻫﺎ ﺑﺘﻬﻮﺭ ﻏﲑ ﹴ‬
‫ﺷﺄﳖﺎ ﺗﻨﻈﻴﻢ ﺍﻟﺴﲑ ﳊﻔﻆ ﺃﺭﻭﺍﺡ ﺍﻟﻨﺎﺱ ﻭﳑﺘﻠﻜﺎﲥﻢ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻌﻔﻮ‬
‫ﻗﺪ ﻳﺰﻳﺪﻩ ﲥﻮﺭ ﹰﺍ ﻭﻓﺴﺎﺩ ﹰﺍ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻌﻔﻮ ﺑﺤﻘﻪ ﻏﲑ ﳏﻤﻮﺩ‪.‬‬
‫* ﺇﻥ ﺍﻷﺧﻼﻕ ﻣﻨﻬﺎ ﻣﺎ ﻳﻜﻮﻥ ﺟﺒ ﹼﻠﺔ ﰲ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ‬
‫ﻫﻮ ﺍﻛﺘﺴﺎﺏ ﺑﺎﻟﺘﻌﻮﺩ ﻭﺍﻟﺘﻤﺮﻳﻦ ﻣﻦ ﳎﺎﻟﺴﺔ ﺍﻷﺧﻴﺎﺭ ﻭﺍﻟﺼﺎﳊﲔ‪،‬‬
‫ﻭﺍﻷﻭﱃ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻓﺎﻟﻄﺒﻊ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﺘﻄﺒﻊ‪ ،‬ﻗﺎﻝ‬
‫‪‬‬
‫‪RR‬‬

‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ :‬ﻷﺷﺞ ﻋﺒﺪﺍﻟﻘﻴﺲ‪) :‬ﺇﻥ ﻓﻴﻚ ﺧﻠﺘﲔ‬

‫ﳛﺒﻬﲈ ﺍﷲ‪ ،‬ﺍﳊﻠﻢ ﻭﺍﻷﻧﺎﺓ(‪ ،‬ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻧﺎ ﺃﲣﻠﻖ ﲠﲈ ﺃﻡ‬
‫ﺍﷲ ﺟﺒﻠﻨﻲ ﻋﻠﻴﻬﲈ؟ ﻗﺎﻝ‪) :‬ﺑﻞ ﺍﷲ ﺟﺒﻠﻚ ﻋﻠﻴﻬﲈ(‪ ،‬ﻗﺎﻝ ﺍﳊﻤﺪ‬
‫ﷲ ﺍﻟﺬﻱ ﺟﺒﻠﻨﻲ ﻋﲆ ﺧﻠﺘﲔ ﳛﺒﻬﲈ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪] .‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‬
‫)‪ ،(٥٢٢٥‬ﻭﻣﺴﻠﻢ )‪.[(١٧‬‬

‫* ﻭﻟﻨﺎ ﰲ ﺭﺳﻮﻝ ﺍﷲ ح ﺃﺳﻮﺓ ﺣﺴﻨﺔ‪ ،‬ﻓﻠﻘﺪ ﻛﺎﻥ ﻋﻠﻴﻪ‬

‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﺣﺴﻦ ﺍﳋﻠﻖ ﺃﺧﻼﻗ ﹰﺎ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ‪l k‬‬
‫‪n m‬ﱸ ]ﺍﻟﻘﻠﻢ‪ ،[٤ :‬ﻓﺴﲑﺗﻪ ﰲ ﺩﻋﻮﺗﻪ ﻭﺗﻌﺎﻣﻠﻪ ﻣﻊ ﺃﻣﺘﻪ ﺣﺘﻰ‬
‫ﻣﻊ ﺍﻷﻫﻞ ﻭﺍﻷﻃﻔﺎﻝ ﺗﺪﻝ ﻋﲆ ﺣﺴﻦ ﺧﻠﻘﻪ ﻭﺻﻔﺎﺀ ﴎﻳﺮﺗﻪ ﻭﻛﲈﻝ‬
‫ﻋﺪﻟﻪ‪ ..‬ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪) :‬ﺧﲑﻛﻢ ﺧﲑﻛﻢ ﻷﻫﻠﻪ ﻭﺃﻧﺎ‬
‫ﺧﲑﻛﻢ ﻷﻫﲇ( ]ﺭﻭﺍﻩ ﺍﻟﱰﻣﺬﻱ )‪ ..[(٣٣١٤‬ﻭﻗﺎﻝ ﺃﻳﻀ ﹰﺎ‪) :‬ﺃﻛﻤﻞ ﺍﳌﺆﻣﻨﲔ‬
‫ﺇﻳﲈﻧ ﹰﺎ ﺃﺣﺴﻨﻬﻢ ﺧﹸ ﻠﻘ ﹰﺎ( ]ﺭﻭﺍﻩ ﺃﺑﻮﺩﺍﻭﺩ )‪ ،(٤٦٨٢‬ﻭﺍﻟﱰﻣﺬﻱ )‪.[(٢٦١٢‬‬
‫* ﺇﻥ ﺍﻻﺑﺘﺴﺎﻣﺔ ﻭﻃﻼﻗﺔ ﺍﻟﻮﺟﻪ ﻭﺇﻓﺸﺎﺀ ﺍﻟﺴﻼﻡ ﻋﲆ ﻣﻦ‬
‫ﺗﻌﺮﻑ ﻭﻣﻦ ﻻ ﺗﻌﺮﻑ ﺗﻮﺟﺐ ﺍﻷﹸﻟﻔﺔ ﻭﺍﻧﴩﺍﺡ ﺍﻟﺼﺪﺭ‪ ،‬ﹼ‬
‫ﻭﺟﺮﺏ‬
‫ﻣﻊ ﻣﻦ ﺷﺌﺖ‪ ..‬ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪) :‬ﺃﻭﻻ ﺃﺩﻟﻜﻢ ﻋﲆ‬
‫ﳾﺀ ﺇﺫﺍ ﻓﻌﻠﺘﻤﻮﻩ ﲢﺎﺑﺒﺘﻢ‪ ،‬ﺃﻓﺸﻮﺍ ﺍﻟﺴﻼﻡ ﺑﻴﻨﻜﻢ( ]ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪:‬‬
‫)ﻭﺗﺒﺴﻤﻚ ﰲ ﻭﺟﻪ ﺃﺧﻴﻚ ﺻﺪﻗﺔ( ]ﺭﻭﺍﻩ ﺍﻟﱰﻣﺬﻱ‬
‫ﹼ‬ ‫‪ ،[٥٤‬ﻭﻗﺎﻝ ﺃﻳﻀ ﹰﺎ‪:‬‬
 ‫‪‬‬
‫‪RS‬‬

‫ﻭﻋﺮﻑ ﺑﻌﺾ ﺍﻟﻌﻠﲈﺀ ﹸﺣﺴﻦ ﺍﳋﹸﻠﻖ ﻣﻊ ﺍﳌﺨﻠﻮﻗﲔ ﺑﺄﻧﻪ‪:‬‬

‫)‪ ،[(١٩٥٦‬ﹼ‬
‫»ﻛﻒ ﺍﻷﺫ￯ ﻭﺑﺬﻝ ﺍﻟﻨﺪ￯ ﻭﻃﻼﻗﺔ ﺍﻟﻮﺟﻪ«‪.‬‬
‫* ﺇﻥ ﹸﺣﺴﻦ ﺍﳋﻠﻖ ﻳﺒﻌﺚ ﻋﲆ ﴎﻭﺭ ﺍﻟﻘﻠﺐ ﻭﺭﺍﺣﺔ ﺍﻟﻀﻤﲑ‬
‫ﻭﻫﺪﻭﺀ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻛﲈﻝ ﺍﻹﻳﲈﻥ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ‪:Q‬‬
‫»ﻓﺈﻥ ﴎﻭﺭ ﺍﻟﻘﻠﺐ ﻭﻓﺮﺣﻪ ﺑﻪ ﻭﻗﺮﺓ ﺍﻟﻌﲔ ﺑﻪ ﻻ ﻳﺸﺒﻬﻪ ﳾﺀ ﻣﻦ‬
‫ﻧﻌﻴﻢ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺒﺘﻪ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﻧﻈﲑ ﻳﻘﺎﺱ ﺑﻪ‪ ،‬ﻭﻫﻮ ﺣﺎﻝ ﻣﻦ ﺃﺣﻮﺍﻝ‬
‫ﺃﻫﻞ ﺍﳉﻨﺔ‪ ،‬ﺣﺘﻰ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﺎﺭﻓﲔ‪» :‬ﺇﻧﻪ ﻟﺘﻤﺮ ﰊ ﺃﻭﻗﺎﺕ ﺃﻗﻮﻝ‬
‫ﻓﻴﻬﺎ‪ :‬ﺇﻥ ﻛﺎﻥ ﺃﻫﻞ ﺍﳉﻨﺔ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺇﳖﻢ ﻟﻔﻲ ﻋﻴﺶ ﻃﻴﺐ«‪ ،‬ﻭﻻ‬
‫ﺭﻳﺐ ﺃﻥ ﻫﺬﺍ ﺍﻟﴪﻭﺭ ﻳﺒﻌﺜﻪ ﻋﲆ ﺩﻭﺍﻡ ﺍﻟﺴﲑ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪،‬‬
‫ﻭﺑﺬﻝ ﺍﳉﻬﺪ ﰲ ﻃﻠﺒﻪ‪ ،‬ﻭﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺗﻪ‪ ،‬ﻭﻣﻦ ﱂ ﳚﺪ ﻫﺬﺍ ﺍﻟﴪﻭﺭ‬
‫ﻭﻻ ﺷﻴﺌ ﹰﺎ ﻣﻨﻪ ﻓﻠﻴﺘﻬﻢ ﺇﻳﲈﻧﻪ ﻭﺃﻋﲈﻟﻪ‪ ،‬ﻓﺈﻥ ﻟﻺﻳﲈﻥ ﺣﻼﻭﺓ ﻣﻦ ﱂ‬
‫ﻳﺬﻗﻬﺎ ﻓﻠﲑﺟﻊ ﻭﻟﻴﻘﺘﺒﺲ ﻧﻮﺭ ﹰﺍ ﳚﺪ ﺑﻪ ﺣﻼﻭﺓ ﺍﻹﻳﲈﻥ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ‬
‫ﺍﻟﻨﺒﻲ ح ﺫﻭﻕ ﻃﻌﻢ ﺍﻹﻳﲈﻥ ﻭﻭﺟﺪ ﺣﻼﻭﺗﻪ‪ ،‬ﻓﺬﻛﺮ ﺍﻟﺬﻭﻕ‬
‫ﻭﺍﻟﻮﺟﺪ ﻭﻋ ﱠﻠﻘﻪ ﺑﺎﻹﻳﲈﻥ ﻓﻘﺎﻝ‪» :‬ﺫﺍﻕ ﻃﻌﻢ ﺍﻹﻳﲈﻥ ﻣﻦ ﺭﴈ ﺑﺎﷲ‬
‫ﺭﺑ ﹰﺎ ﻭﺑﺎﻹﺳﻼﻡ ﺩﻳﻨ ﹰﺎ‪ ،‬ﻭﺑﻤﺤﻤﺪ ﺭﺳﻮﻻﹰ« ]ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ ..[(٣٤) :‬ﺃﻫـ‪.‬‬
‫ﺣﺴﻨﺖ ﹶﺧ ﹾﻠ ﹶﻘﻨﺎ ﻓﺄﺣﺴﻦ ﹸﺧ ﹸﻠ ﹶﻘﻨﺎ‪.‬‬
‫]ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ[‪ .‬ﺍﻟﻠﻬﻢ ﻛﲈ ﹼ‬
‫‪‬‬
‫‪RT‬‬

‫اﻟﻄﺎﻋﺔ ﺑﺎﻟﻤﻌﺮوف‬

‫* ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ‪Í Ì Ë Ê É È Ç‬‬

‫‪Ð Ï Î‬ﱸ ]ﺍﻟﻨﺴﺎﺀ‪ ،[٥٩ :‬ﻭﻳﻘﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:‬‬
‫)ﻋﲆ ﺍﳌﺮﺀ ﺍﳌﺴﻠﻢ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﻓﻴﲈ ﺃﺣﺐ ﻭﻛﺮﻩ ﺇﻻ ﺃﻥ ﻳﺆﻣﺮ‬
‫ﺑﻤﻌﺼﻴﺔ‪ ،‬ﻓﺈﻥ ﹸﺃﻣﺮ ﺑﻤﻌﺼﻴﺔ ﻓﻼ ﺳﻤﻊ ﻭﻻ ﻃﺎﻋﺔ( ]ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪:‬‬
‫)‪ ،(٧١٤٤‬ﻭﻣﺴﻠﻢ‪.[(١٨٣٩) :‬‬
‫* ﺍﻟﻄﺎﻋﺔ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﺟﺒﺔ ﻭﺗﺘﺄﻛﺪ ﻟﻠﺴﻠﻄﺎﻥ ﺍﳌﺴﻠﻢ ﺍﳌﺴﺘﺘﺐ‬
‫ﻟﻪ ﺍﻷﻣﻦ ﻭﳛﺮﻡ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻪ‪ ،‬ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪) :‬ﻣﻦ‬
‫ﺃﺗﺎﻛﻢ ﻭﺃﻣﺮﻛﻢ ﲨﻴﻊ ﻋﲆ ﺭﺟﻞ ﻭﺍﺣﺪ ﻳﺮﻳﺪ ﺃﻥ ﻳﺸﻖ ﻋﺼﺎﻛﻢ ﺃﻭ‬
‫ﻳﻔﺮﻕ ﲨﺎﻋﺘﻜﻢ ﻓﺎﻗﺘﻠﻮﻩ( ]ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.[(١٨٥٢) :‬‬
‫ﻭﻗﺎﻝ ح‪) :‬ﻣﻦ ﻧﺰﻉ ﻳﺪﻩ ﻣﻦ ﺍﻟﻄﺎﻋﺔ ﻓﻼ ﺣﺠﺔ ﻟﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪،‬‬
‫ﻭﻣﻦ ﻣﺎﺕ ﻣﻔﺎﺭﻗ ﹰﺎ ﻟﻠﺠﲈﻋﺔ ﻣﺎﺕ ﻣﻴﺘﺔ ﺟﺎﻫﻠﻴﺔ( ]ﺭﻭﺍﻩ ﺃﲪﺪ‪.[(٥٠١٨) :‬‬
‫ﻭﻗﺎﻝ ح‪) :‬ﻣﻦ ﺃﻃﺎﻋﻨﻲ ﻓﻘﺪ ﺃﻃﺎﻉ ﺍﷲ‪ ،‬ﻭﻣﻦ ﻋﺼﺎﲏ ﻓﻘﺪ‬
‫ﻋﴡ ﺍﷲ‪ ،‬ﻭﻣﻦ ﻳﻄﻊ ﺍﻷﻣﲑ ﻓﻘﺪ ﺃﻃﺎﻋﻨﻲ‪ ،‬ﻭﻣﻦ ﻳﻌﺺ ﺍﻷﻣﲑ‬
‫ﻓﻘﺪ ﻋﺼﺎﲏ( ]ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪ ،(٢٩٥٧) :‬ﻭﻣﺴﻠﻢ‪.[(١٨٣٥) :‬‬
‫ﻭﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪) :‬ﺍﻟﺴﻠﻄﺎﻥ ﻇﻞ ﺍﷲ ﰲ ﺍﻷﺭﺽ‬
‫ﻓﻤﻦ ﺃﻫﺎﻧﻪ ﺃﻫﺎﻧﻪ ﺍﷲ‪ ،‬ﻭﻣﻦ ﺃﻛﺮﻣﻪ ﺃﻛﺮﻣﻪ ﺍﷲ( ]ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻏﲑﻩ[‪،‬‬
 ‫‪‬‬
‫‪RU‬‬

‫ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﲏ ﰲ ﲣﺮﻳﺞ ﻛﺘﺎﺏ ﺍﻟﺴﻨﹼﺔ )‪.[(١٠٢٤‬‬

‫* ﻭﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ~‪» :‬ﺇﻥ ﺍﻟﻨﺒﻲ ح ﺃﻣﺮ‬
‫ﺑﻄﺎﻋﺔ ﺍﻷﺋﻤﺔ ﺍﳌﻮﺟﻮﺩﻳﻦ ﺍﳌﻌﻠﻮﻣﲔ ﺍﻟﺬﻳﻦ ﳍﻢ ﺳﻠﻄﺎﻥ ﻳﻘﺪﺭﻭﻥ‬
‫ﺑﻪ ﻋﲆ ﺳﻴﺎﺳﺔ ﺍﻟﻨﺎﺱ ﻻ ﺑﻄﺎﻋﺔ ﳎﻬﻮﻝ ﻭﻻ ﻣﻦ ﻟﻴﺲ ﻟﻪ ﺳﻠﻄﺎﻥ‬
‫ﻭﻻ ﻗﺪﺭﺓ ﻋﲆ ﳾﺀ ﺃﺻﻼﹰ« ]ﺃﺧﺮﺟﻪ ﺍﳋﻼﻝ ﰲ ﺍﻟﺴﻨﹼﺔ[‪.‬‬
‫* ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ~‪» :‬ﻭﻗﺪ ﺃﲨﻊ ﺍﻟﻔﻘﻬﺎﺀ ﻋﲆ‬
‫ﻭﺟﻮﺏ ﻃﺎﻋﺔ ﺍﻟﺴﻠﻄﺎﻥ ﺍﳌﺘﻐﻠﺐ ﻭﺍﳉﻬﺎﺩ ﻣﻌﻪ‪ ،‬ﻭﺃﻥ ﻃﺎﻋﺘﻪ‬
‫ﺧﲑ ﻣﻦ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻪ ﳌﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺣﻘﻦ ﺍﻟﺪﻣﺎﺀ ﻭﺗﺴﻜﲔ‬
‫ﺍﻟﺪﳘﺎﺀ«‪ ..‬ﺃ‪ .‬ﻫـ‪] .‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺑﴩﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ[‪.‬‬
‫* ﻳﻘﻮﻝ ﺍﻟﻨﻮﻭﻱ ~‪» :‬ﺃﲨﻊ ﺍﻟﻌﻠﲈﺀ ﻋﲆ ﻭﺟﻮﺏ ﻃﺎﻋﺔ‬
‫ﺍﻷﻣﺮﺍﺀ ﰲ ﻏﲑ ﻣﻌﺼﻴﺔ« ﺃ‪ .‬ﻫـ ]ﴍﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ[‪.‬‬
‫* ﻳﻘﻮﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻮﻫﺎﺏ ~‪:‬‬
‫»ﺍﻷﺻﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺇﻥ ﻣﻦ ﲤﺎﻡ ﺍﻻﺟﺘﲈﻉ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﳌﻦ ﺗﺄ ﹼﻣﺮ‬
‫ﻋﻠﻴﻨﺎ ﻭﻟﻮ ﻛﺎﻥ ﻋﺒﺪ ﹰﺍ ﺣﺒﺸﻴ ﹰﺎ‪ ،‬ﹼ‬
‫ﻓﺒﲔ ﺍﻟﻨﺒﻲ ح ﻫﺬﺍ ﺑﻴﺎﻧ ﹰﺎ ﺷﺎﺋﻌ ﹰﺎ‬
‫ﺫﺍﺋﻌ ﹰﺎ ﺑﻜﻞ ﻭﺟﻪ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺒﻴﺎﻥ ﴍﻋ ﹰﺎ ﻭﻗﺪﺭ ﹰﺍ‪ ،‬ﺛﻢ ﺻﺎﺭ ﻫﺬﺍ‬
‫ﺍﻷﺻﻞ ﻻ ﻳﻌﺮﻑ ﻋﻨﺪ ﺃﻛﺜﺮ ﻣﻦ ﻳﺪﹼ ﻋﻲ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻜﻴﻒ ﺍﻟﻌﻤﻞ‬
‫ﺑﻪ؟« ]ﺍﳌﺼﺪﺭ‪ :‬ﺍﳉﺎﻣﻊ ﺍﻟﻔﺮﻳﺪ ﻣﻦ ﻛﺘﺐ ﻭﺭﺳﺎﺋﻞ ﻷﺋﻤﺔ ﺍﻟﺪﻋﻮﺓ ‪.[٢٨١‬‬
‫‪‬‬
‫‪RV‬‬

‫* ﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻄﺤﺎﻭﻱ ~‪» :‬ﻭﻻ ﻧﺮ￯ ﺍﳋﺮﻭﺝ‬

‫ﻋﲆ ﺃﺋﻤﺘﻨﺎ ﻭﻭﻻﺓ ﺃﻣﻮﺭﻧﺎ ﻭﺇﻥ ﺟﺎﺭﻭﺍ ﻭﻻ ﻧﺪﻋﻮ ﻋﻠﻴﻬﻢ ﻭﻻ ﻧﻨﺰﻉ‬
‫ﻳﺪ ﹰﺍ ﻣﻦ ﻃﺎﻋﺘﻬﻢ ﻭﻧﺮ￯ ﻃﺎﻋﺘﻬﻢ ﻣﻦ ﻃﺎﻋﺔ ﺍﷲ ﻣﺎ ﱂ ﻳﺄﻣﺮﻭﺍ ﺑﻤﻌﺼﻴﺔ‬
‫ﻭﻧﺪﻋﻮ ﳍﻢ ﺑﺎﻟﺼﻼﺡ ﻭﺍﻟﻌﺎﻓﻴﺔ« ]ﺍﳌﺼﺪﺭ‪ :‬ﴍﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ ‪.[٣٦٨‬‬
‫* ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻮﻛﺎﲏ ~‪» :‬ﻭﻟﻜﻨﻪ ﻳﻨﺒﻐﻲ ﳌﻦ ﻇﻬﺮ ﻟﻪ‬
‫ﻏﻠﻂ ﺍﻹﻣﺎﻡ ﰲ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ‪ :‬ﺃﻥ ﻳﻨﺎﺻﺤﻪ‪ ،‬ﻭﻻ ﻳﻈﻬﺮ ﺍﻟﺸﻨﺎﻋﺔ‬
‫ﻋﻠﻴﻪ ﻋﲆ ﺭﺅﻭﺱ ﺍﻷﺷﻬﺎﺩ‪ ،‬ﺑﻞ ﻛﲈ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﺃﻥ ﻳﺄﺧﺬ‬
‫ﺑﻴﺪﻩ ﻭﳜﻠﻮ ﺑﻪ‪ ،‬ﻭﻳﺒﺬﻝ ﻟﻪ ﺍﻟﻨﺼﻴﺤﺔ‪ ،‬ﻭﻻ ﹸﻳﺬﻝ ﺳﻠﻄﺎﻥ ﺍﷲ‪ ،‬ﻭﻗﺪ‬
‫ﻗﺪﻣﻨﺎ ﰲ ﺃﻭﻝ ﻛﺘﺎﺏ ﺍﻟﺴﲑ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺍﳋﺮﻭﺝ ﻋﲆ ﺍﻷﺋﻤﺔ‪ ،‬ﻭﺇﻥ‬
‫ﺑﻠﻐﻮﺍ ﰲ ﺍﻟﻈﻠﻢ ﺃﻱ ﻣﺒﻠﻎ‪ ،‬ﻣﺎ ﺃﻗﺎﻣﻮﺍ ﺍﻟﺼﻼﺓ ﻭﱂ ﻳﻈﻬﺮ ﻣﻨﻬﻢ ﺍﻟﻜﻔﺮ‬
‫ﺍﻟﺒﻮﺍﺡ‪ ،‬ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻫﺬﺍ ﺍﳌﻌﻨﻰ ﻣﺘﻮﺍﺗﺮﺓ‪ ،‬ﻭﻟﻜﻦ ﻋﲆ‬
‫ﺍﳌﺄﻣﻮﻡ ﺃﻥ ﻳﻄﻴﻊ ﺍﻹﻣﺎﻡ ﰲ ﻃﺎﻋﺔ ﺍﷲ‪ ،‬ﻭﻳﻌﺼﻴﻪ ﰲ ﻣﻌﺼﻴﺔ ﺍﷲ‪،‬‬
‫ﻓﺈﻧﻪ ﻻ ﻃﺎﻋﺔ ﳌﺨﻠﻮﻕ ﰲ ﻣﻌﺼﻴﺔ ﺍﳋﺎﻟﻖ« ]ﺍﻟﺴﻴﻞ ﺍﳉﺮﺍﺭ ‪.[٥٥٦/٤‬‬
‫* ﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ~‪» :‬ﻭﺟﻮﺏ ﻃﺎﻋﺔ‬
‫ﺃﻭﱄ ﺍﻷﻣﺮ ﻭﻫﻢ ﺍﻷﻣﺮﺍﺀ ﻭﺍﻟﻌﻠﲈﺀ‪ ،‬ﻭﻗﺪ ﺟﺎﺀﺕ ﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ‬
‫ﺗﺒﲔ ﺃﻥ ﻫﺬﻩ ﺍﻟﻄﺎﻋﺔ ﻻﺯﻣﺔ ﻭﻫﻲ ﻓﺮﻳﻀﺔ ﰲ‬ ‫ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ح ﹼ‬
‫ﺍﳌﻌﺮﻭﻑ( ]ﺍﳌﻌﻠﻮﻡ ﻣﻦ ﻭﺍﺟﺐ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳊﺎﻛﻢ ﻭﺍﳌﺤﻜﻮﻡ[‪.‬‬
 ‫‪‬‬
‫‪RW‬‬

‫اﻟﺘﻜﻔﻴﺮ‬
‫* ﺍﻟﺘﻜﻔﲑ ﺣﻜﻢ ﴍﻋﻲ ﻣﺮﺩﻩ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻓﻜﲈ ﺃﻥ‬
‫ﺍﻟﺘﺤﻠﻴﻞ ﻭﺍﻟﺘﺤﺮﻳﻢ ﻭﺍﻹﳚﺎﺏ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻓﻜﺬﻟﻚ ﺍﻟﺘﻜﻔﲑ‪،‬‬
‫ﻭﻟﻴﺲ ﻣﺎ ﻭﺻﻒ ﺑﺎﻟﻜﻔﺮ ﻣﻦ ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ ﻳﻜﻮﻥ ﻛﻔﺮ ﹰﺍ ﺃﻛﱪ ﳐﺮﺟ ﹰﺎ‬
‫ﻣﻦ ﺍﳌﻠﺔ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﻣﺮﺩ ﺣﻜﻢ ﺍﻟﺘﻜﻔﲑ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﱂ ﳚﺰ ﺃﻥ ﻧﻜﻔﺮ‬
‫ﺇﻻ ﻣﻦ ﺩﻝ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﹼﺔ ﻋﲆ ﻛﻔﺮﻩ ﺩﻻﻟﺔ ﻭﺍﺿﺤﺔ‪ ،‬ﻓﻼ ﻳﻜﻔﻲ‬
‫ﰲ ﺫﻟﻚ ﳎﺮﺩ ﺍﻟﺸﺒﻬﺔ ﻭﺍﻟﻈﻦ ﳌﺎ ﻳﱰﺗﺐ ﻋﲆ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‬
‫ﺍﳋﻄﲑﺓ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳊﺪﻭﺩ ﺗﺪﺭﺃ ﺑﺎﻟﺸﺒﻬﺎﺕ ﻣﻊ ﺃﻥ ﻣﺎ ﻳﱰﺗﺐ‬
‫ﻋﻠﻴﻬﺎ ﺃﻗﻞ ﳑﺎ ﻳﱰﺗﺐ ﻋﲆ ﺍﻟﺘﻜﻔﲑ‪ ،‬ﻓﺎﻟﺘﻜﻔﲑ ﺃﻭﱃ ﺃﻥ ﻳﺪﺭﺃ‬
‫ﺑﺎﻟﺸﺒﻬﺎﺕ‪ ،‬ﻭﻟﺬﻟﻚ ﺣﺬﺭ ﺍﻟﻨﺒﻲ ح ﻣﻦ ﺍﳊﻜﻢ ﺑﺎﻟﺘﻜﻔﲑ ﻋﲆ‬
‫ﺷﺨﺺ ﻟﻴﺲ ﺑﻜﺎﻓﺮ‪) :‬ﺃﻳﲈ ﺃﻣﺮﺉ ﻗﺎﻝ ﻷﺧﻴﻪ ﻳﺎ ﻛﺎﻓﺮ ﻓﻘﺪ ﺑﺎﺀ ﲠﺎ‬
‫ﺃﺣﺪﳘﺎ ﺇﻥ ﻛﺎﻥ ﻛﲈ ﻗﺎﻝ ﻭﺇﻻ ﺭﺟﻌﺖ ﻋﻠﻴﻪ(‪ ،‬ﻭﻗﺪ ﻳﺮﺩ ﰲ ﺍﻟﻜﺘﺎﺏ‬
‫ﻭﺍﻟﺴﻨﹼﺔ ﻣﺎ ﻳﻔﻬﻢ ﻣﻨﻪ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻭ ﺍﻟﻌﻤﻞ ﺃﻭ ﺍﻻﻋﺘﻘﺎﺩ ﻛﻔﺮ‬
‫ﻭﻻ ﻳﻜﻔﺮ ﻣﻦ ﺍﺗﺼﻒ ﺑﻪ ﻟﻮﺟﻮﺩ ﻣﺎﻧﻊ ﻳﻤﻨﻊ ﻣﻦ ﻛﻔﺮﻩ ﻭﻫﻮ ﺧﻔﺎﺀ‬
‫ﺣﻜﻤﻪ‪ ،‬ﻫﺬﺍ ﺍﳊﻜﻢ ﻛﻐﲑﻩ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻲ ﻻ ﺗﺘﻢ ﺇﻻ ﺑﻮﺟﻮﺩ‬
‫ﺃﺳﺒﺎﲠﺎ ﻭﴍﻭﻃﻬﺎ ﻭﺍﻧﺘﻔﺎﺀ ﻣﻮﺍﻧﻌﻬﺎ‪ ،‬ﻛﲈ ﰲ ﺍﻹﺭﺙ ﺳﺒﺒﻪ ﺍﻟﻘﺮﺍﺑﺔ‬
‫‪‬‬
‫‪RX‬‬

‫ﻼ ـ ﻭﻗﺪ ﻻ ﻳﺮﺙ ﲠﺎ ﻟﻮﺟﻮﺩ ﻣﺎﻧﻊ ﻻﺧﺘﻼﻑ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻫﻜﺬﺍ‬ ‫ـ ﻣﺜ ﹰ‬

‫ﺍﻟﻜﻔﺮ ﻳﻜﺮﻩ ﻋﻠﻴﻪ ﺍﳌﺆﻣﻦ ﻓﻼ ﻳﻜﻔﺮ ﺑﻪ‪ ،‬ﻭﻗﺪ ﻳﻨﻄﻖ ﺍﳌﺴﻠﻢ ﺑﻜﻠﻤﺔ‬
‫ﺍﻟﻜﻔﺮ ﻟﻐﻠﺒﺔ ﻓﺮﺡ ﺃﻭ ﻏﻀﺐ ﺃﻭ ﻧﺤﻮﳘﺎ ﻓﻼ ﻳﻜﻔﺮ ﲠﺎ ﻟﻌﺪﻡ‬
‫ﺍﻟﻘﺼﺪ ﻛﲈ ﰲ ﻗﺼﺔ ﺍﻟﺬﻱ ﻗﺎﻝ‪» :‬ﺍﻟﻠﻬﻢ ﺃﻧﺖ ﻋﺒﺪﻱ ﻭﺃﻧﺎ ﺭﺑﻚ«‬
‫ﺃﺧﻄﺄ ﻣﻦ ﺷﺪﺓ ﺍﻟﻔﺮﺡ‪ ..‬ﻭﺍﻟﺘﴪﻉ ﰲ ﺍﻟﺘﻜﻔﲑ ﻳﱰﺗﺐ ﻋﻠﻴﻪ ﺃﻣﻮﺭ‬
‫ﺧﻄﲑﺓ ﻣﻦ ﺍﺳﺘﺤﻼﻝ ﺍﻟﺪﻡ ﻭﺍﳌﺎﻝ ﻭﻣﻨﻊ ﺍﻟﺘﻮﺍﺭﺙ ﻭﻓﺴﺦ ﺍﻟﻨﻜﺎﺡ‬
‫ﻭﻏﲑﻫﺎ ﳑﺎ ﻳﱰﺗﺐ ﻋﲆ ﺍﻟﺮﺩﺓ‪ ،‬ﻓﻜﻴﻒ ﻳﺴﻮﻍ ﻟﻠﻤﺆﻣﻦ ﺃﻥ ﹸﻳﻘﺪﻡ‬
‫ﻋﻠﻴﻪ ﻷﺩﻧﻰ ﺷﺒﻬﺔ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﰲ ﻭﻻﺓ ﺍﻷﻣﻮﺭ ﻛﺎﻥ ﺃﺷﺪ‪ ،‬ﳌﺎ‬
‫ﻳﱰﺗﺐ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺘﻤﺮﺩ ﻋﻠﻴﻬﻢ ﻭﲪﻞ ﺍﻟﺴﻼﺡ ﻋﻠﻴﻬﻢ ﻭﺇﺷﺎﻋﺔ‬
‫ﺍﻟﻔﻮﴇ ﻭﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ ﻭﻓﺴﺎﺩ ﺍﻟﻌﺒﺎﺩ ﻭﺍﻟﺒﻼﺩ‪ ،‬ﻭﳍﺬﺍ ﻣﻨﻊ ﺍﻟﻨﺒﻲ‬
‫ح ﻣﻦ ﻣﻨﺎﺑﺬﲥﻢ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﺇﻻ ﺃﻥ ﺗﺮﻭﺍ ﻛﻔﺮ ﹰﺍ ﺑﻮﺍﺣ ﹰﺎ ﻋﻨﺪﻛﻢ ﻓﻴﻪ‬
‫ﻣﻦ ﺍﷲ ﺑﺮﻫﺎﻥ(‪ ،‬ﻓﺄﻓﺎﺩ ﻗﻮﻟﻪ‪) :‬ﺇﻻ ﺃﻥ ﺗﺮﻭﺍ( ﺃﻧﻪ ﻻ ﻳﻜﻔﻲ ﳎﺮﺩ‬
‫ﺍﻟﻈﻦ ﻭﺍﻹﺷﺎﻋﺔ‪ ،‬ﻭﺃﻓﺎﺩ ﻗﻮﻟﻪ‪) :‬ﺑﻮﺍﺣ ﹰﺎ( ﺃﻧﻪ ﻻ ﻳﻜﻔﻲ ﺍﻟﻜﻔﺮ ﺍﻟﺬﻱ‬
‫ﻟﻴﺲ ﺑﺒﻮﺍﺡ ﺃﻱ ﴏﻳﺢ ﻇﺎﻫﺮ‪ ،‬ﻭﺃﻓﺎﺩ ﻗﻮﻟﻪ‪) :‬ﻋﻨﺪﻛﻢ ﻓﻴﻪ ﻣﻦ ﺍﷲ‬
‫ﺑﺮﻫﺎﻥ( ﺃﻧﻪ ﻻﺑﺪ ﻣﻦ ﺩﻟﻴﻞ ﺻﺤﻴﺢ ﴏﻳﺢ ﺑﺤﻴﺚ ﻳﻜﻮﻥ ﺻﺤﻴﺢ‬
‫ﺍﻟﺜﺒﻮﺕ‪ ،‬ﴏﻳﺢ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻓﻼ ﻳﻜﻔﻲ ﺍﻟﺪﻟﻴﻞ ﺿﻌﻴﻒ ﺍﻟﺴﻨﺪ‪ ،‬ﻭﻻ‬
‫ﻏﺎﻣﺾ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﺃﻓﺎﺩ ﻗﻮﻟﻪ )ﻣﻦ ﺍﷲ( ﺃﻧﻪ ﻻ ﻋﱪﺓ ﺑﻘﻮﻝ ﺃﺣﺪ‬
 ‫‪‬‬
‫‪RY‬‬

‫ﻣﻦ ﺍﻟﻌﻠﲈﺀ ﻣﻬﲈ ﺑﻠﻐﺖ ﻣﻨﺰﻟﺘﻪ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻷﻣﺎﻧﺔ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻟﻘﻮﻟﻪ‬
‫ﺩﻟﻴﻞ ﴏﻳﺢ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺃﻭ ﺳﻨﹼﺔ ﺭﺳﻮﻟﻪ ح‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻘﻴﻮﺩ‬
‫ﺗﺪﻝ ﻋﲆ ﺧﻄﻮﺭﺓ ﺍﻷﻣﺮ‪ ..‬ﺃ‪ .‬ﻫـ‪] .‬ﺍﳌﺼﺪﺭ‪ :‬ﺑﻴﺎﻥ ﻫﻴﺌﺔ ﻛﺒﺎﺭ ﺍﻟﻌﻠﲈﺀ ﺣﻮﻝ‬
‫ﻇﺎﻫﺮﺓ ﺍﻟﺘﻜﻔﲑ ﰲ ﺍﻟﺪﻭﺭﺓ )‪ (٩٢‬ﺑﺘﺎﺭﻳﺦ ‪١٤١٩/٤/٣‬ﻫـ[‪.‬‬
‫* ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻮﻫﺎﺏ‪ ،‬ﺭﲪﻬﲈ ﺍﷲ‪:‬‬
‫»ﻭﺑﺎﳉﻤﻠﺔ ﻓﻴﺠﺐ ﻋﲆ ﻣﻦ ﻧﺼﺢ ﻟﻨﻔﺴﻪ ﺃﻥ ﻻ ﻳﺘﻜﻠﻢ ﰲ ﻫﺬﻩ‬
‫ﺍﳌﺴﺄﻟﺔ ﺇﻻ ﺑﻌﻠﻢ ﻭﺑﺮﻫﺎﻥ ﻣﻦ ﺍﷲ ﻭﻟﻴﺤﺬﺭ ﻣﻦ ﺇﺧﺮﺍﺝ ﺭﺟﻞ ﻣﻦ‬
‫ﺍﻹﺳﻼﻡ ﺑﻤﺠﺮﺩ ﻓﻬﻤﻪ‪ ،‬ﻭﺍﺳﺘﺤﺴﺎﻥ ﻋﻘﻠﻪ‪ ،‬ﻓﺈﻥ ﺇﺧﺮﺍﺝ ﺭﺟﻞ‬
‫ﻣﻦ ﺍﻹﺳﻼﻡ ﺃﻭ ﺇﺩﺧﺎﻟﻪ ﻓﻴﻪ ﺃﻋﻈﻢ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻗﺪ ﻛﻔﻴﻨﺎ ﺑﻴﺎﻥ‬
‫ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻛﻐﲑﻫﺎ« ]ﺍﻟﺪﺭﺭ ﺍﻟﺴﻨﻴﺔ ‪.[٢١٧/٨‬‬
‫* ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ~‪:‬‬
‫‪‬‬
‫‪‬‬
‫‪    ‬‬
‫‪‬‬

‫* ﻗﺎﻝ ﺃﺣﺪ ﺍﻷﺋﻤﺔ‪» :‬ﺇﻥ ﺍﳋﻄﺄ ﰲ ﺗﺮﻙ ﺃﻟﻒ ﻛﺎﻓﺮ ﰲ ﺍﳊﻴﺎﺓ‬

‫ﺃﻫﻮﻥ ﻣﻦ ﺍﳋﻄﺄ ﰲ ﺳﻔﻚ ﺩﻡ ﻣﺴﻠﻢ«‪.‬‬
‫‪‬‬
‫‪SP‬‬

‫اﻟﻮﻓﺎء ﺑﺎﻟﻌﻬﺪ‬
‫* ﺇﻥ ﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻌﻬﺪ ﻣﻦ ﹸﺧﻠﻖ ﺍﻹﺳﻼﻡ ﺍﻟﻔﺎﺿﻠﺔ ﺍﻟﺘﻲ ﺃﻣﺮ‬
‫ﺍﷲ ﲠﺎ ﻭﺣﺚ ﻭﻣﺪﺡ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﺍﻟﻐﺪﺭ ﻭﺍﳋﻴﺎﻧﺔ ﻣﻦ ﺍﻷﺧﻼﻕ‬
‫ﺍﻟﺬﻣﻴﻤﺔ ﺍﻟﺘﻲ ﲢﺮﻣﻬﺎ ﺍﻟﴩﺍﺋﻊ ﻭﺗﻨﻔﺮ ﻣﻨﻬﺎ ﺍﻟﻄﺒﺎﺋﻊ‪ ،‬ﻭﺇﻥ ﻣﻦ‬
‫ﺃﻋﻈﻢ ﺍﻟﻐﺪﺭ ﻗﺘﻞ ﺍﻟﻨﻔﺲ ﺍﻟﺘﻲ ﺣﺮﻡ ﺍﷲ ﺇﻻ ﺑﺎﳊﻖ‪ ،‬ﻭﺍﻟﻨﻔﻮﺱ‬
‫ﺍﻟﺘﻲ ﺣﺮﻡ ﺍﷲ ﻗﺘﻠﻬﺎ ﺃﺭﺑﻊ‪ :‬ﻧﻔﺲ ﺍﳌﺴﻠﻢ ﻭﻧﻔﺲ ﺍﻟﻜﺎﻓﺮ ﺍﻟﺬﻣﻲ‬
‫ﻭﻧﻔﺲ ﺍﻟﻜﺎﻓﺮ ﺍﳌﻌﺎﻫﺪ ﻭﻧﻔﺲ ﺍﻟﻜﺎﻓﺮ ﺍﳌﺴﺘﺄﻣﻦ‪.‬‬
‫ﺃﻣﺎ ﻧﻔﺲ ﺍﳌﺴﻠﻢ ﻓﻈﺎﻫﺮ‪ ،‬ﻓﻤﻦ ﺃﻇﻬﺮ ﻟﻨﺎ ﺇﺳﻼﻣﻪ ﻓﻨﻔﺴﻪ ﳏﺮﻣﺔ‬
‫ﻭﺇﻥ ﻋﻤﻞ ﻣﺎ ﻋﻤﻞ ﻣﻦ ﺍﳌﻌﺎﴆ ﺍﻟﺘﻲ ﱂ ﻳﺪﻝ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﱠﺔ ﻋﲆ‬
‫ﺃﻥ ﻓﻌﻠﻬﺎ ﻳﺒﻴﺢ ﻗﺘﻠﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺬﻣﻲ ﻭﺍﳌﻌﺎﻫﺪ‪ ،‬ﻓﻘﺪ ﺛﺒﺖ ﻋﻦ ﺍﻟﻨﺒﻲ‬
‫ح ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﻣﻦ ﻗﺘﻞ ﻣﻌﺎﻫﺪ ﹰﺍ ﱂ ﻳﺮﺡ ﺭﺍﺋﺤﺔ ﺍﳉﻨﺔ ﻭﺇﻥ ﺭﳛﻬﺎ‬
‫ﺗﻮﺟﺪ ﻣﻦ ﻣﺴﲑﺓ ﺃﺭﺑﻌﲔ ﻋﺎﻣ ﹰﺎ( ]ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ[‪ ،‬ﻭﺭﻭ￯ ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﺃﻳﻀ ﹰﺎ ﻋﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮْ} ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ح‪:‬‬
‫)ﻻﻳﺰﺍﻝ ﺍﳌﺆﻣﻦ ﰲ ﻓﺴﺤﺔ ﻣﻦ ﺩﻳﻨﻪ ﻣﺎ ﱂ ﻳﺼﺐ ﺩﻣ ﹰﺎ ﺣﺮﺍﻣ ﹰﺎ(‪ ،‬ﻗﺎﻝ‬
‫ﺍﺑﻦ ﻋﻤﺮ }‪» :‬ﺇﻥ ﻣﻦ ﻭﺭﻃﺎﺕ ﺍﻷﻣﻮﺭ ﺍﻟﺘﻲ ﻻ ﳐﺮﺝ ﳌﻦ ﺃﻭﻗﻊ‬
‫ﻧﻔﺴﻪ ﻓﻴﻬﺎ ﺳﻔﻚ ﺍﻟﺪﻡ ﺍﳊﺮﺍﻡ ﺑﻐﲑ ﺣﻠﻪ«‪ ،‬ﻭﺩﻡ ﺍﳌﻌﺎﻫﺪ ﺣﺮﺍﻡ‬
‫ﻭﺳﻔﻜﻪ ﻣﻦ ﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ﻷﻥ ﺍﻟﻨﺒﻲ ح ﺃﺧﱪ ﺃﻥ ﻣﻦ ﻗﺘﻠﻪ ﱂ‬
 ‫‪‬‬
‫‪SQ‬‬

‫ﻳﺮﺡ ﺭﺍﺋﺤﺔ ﺍﳉﻨﺔ‪ ،‬ﻭﺃﻣﺎ ﺍﳌﺴﺘﺄﻣﻦ ﻓﻘﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﱹ ¸ ‪¹‬‬
‫‪ÃÂÁÀ ¿¾½¼»º‬‬
‫‪ Ä‬ﱸ ]ﺍﻟﺘﻮﺑﺔ‪.[٦ :‬‬
‫* ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﺃﻥ ﺍﻟﻨﺒﻲ ح ﻗﺎﻝ‪) :‬ﺫﻣﺔ‬
‫ﺍﳌﺴﻠﻤﲔ ﻭﺍﺣﺪﺓ ﻳﺴﻌﻰ ﲠﺎ ﺃﺩﻧﺎﻫﻢ‪ ،‬ﻓﻤﻦ ﺃﺧﻔﺮ ﻣﺴﻠ ﹰﲈ ﻓﻌﻠﻴﻪ‬
‫ﻟﻌﻨﺔ ﺍﷲ ﻭﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ ﻻ ﻳﻘﺒﻞ ﻣﻨﻪ ﴏﻑ ﻭﻻ‬
‫ﻋﺪﻝ(‪ ،‬ﻭﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻥ ﺃﻡ ﻫﺎﻧﺊ ﺑﻨﺖ ﺃﰊ ﻃﺎﻟﺐ >‬
‫ﺃﺗﺖ ﺍﻟﻨﺒﻲ ح ﻳﻮﻡ ﻓﺘﺢ ﻣﻜﺔ ﻓﺴ ﹼﻠﻤﺖ ﻋﻠﻴﻪ ﻓﻘﺎﻝ‪) :‬ﻣﻦ ﻫﺬﻩ؟(‬
‫ﻗﻠﺖ ﺃﻧﺎ ﺃﻡ ﻫﺎﻧﺊ ﺑﻨﺖ ﺃﰊ ﻃﺎﻟﺐ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﻣﺮﺣﺒ ﹰﺎ ﺑﺄﻡ ﻫﺎﻧﺊ(‪،‬‬
‫ﻼ ﻗﺪ‬‫ﻋﲇ ﺃﻧﻪ ﻗﺎﺗﻞ ﺭﺟ ﹰ‬‫ﻓﻘﻠﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﺯﻋﻢ ﺍﺑﻦ ﺃﻣﻲ ﱞ‬
‫ﺃﺟﺮﺗﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﺒﻲ ح‪) :‬ﻗﺪ ﺃﺟﺮﻧﺎ ﻣﻦ ﺃﺟﺮﺕ(‪ ،‬ﻓﺄﺟﺎﺯ ﺍﻟﻨﺒﻲ‬
‫ح ﺃﻣﺎﻥ ﺍﳌﺮﺃﺓ‪ ،‬ﻭﻋﲆ ﻫﺬﺍ ﻓﻤﻦ ﻛﺎﻥ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﻋﻨﺪﻧﺎ ﺑﺄﻣﺎﻥ‬
‫ﳏﺮﻡ ﺍﻟﺪﻡ‪ ،‬ﻭﺑﺬﻟﻚ ﻧﻌﺮﻑ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻔﺠﲑ ﺍﻟﺘﻲ ﻭﻗﻌﺖ ﰲ‬ ‫ﻓﻬﻮ ﹼ‬
‫ﺍﳋﹸﱪ ﰲ ﻣﻜﺎﻥ ﺁﻫﻞ ﺑﺎﻟﺴﻜﺎﻥ ﺍﳌﻌﺼﻮﻣﲔ ﰲ ﺩﻣﺎﺋﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ‬
‫ﻟﻴﻠﺔ ﺍﻷﺭﺑﻌﺎﺀ ﺍﻟﻌﺎﴍ ﻣﻦ ﺷﻬﺮ ﺻﻔﺮ ‪١٤١٧‬ﻫـ ﺍﻟﺬﻱ ﺣﺼﻞ‬
‫ﻼ ﻭﺛﻼﺛﻤﺌﺔ ﻭﺳﺘﺔ ﻭﺛﲈﻧﻮﻥ‬ ‫ﻣﻦ ﺟﺮﺍﺋﻪ ﺃﻛﺜﺮ ﻣﻦ ﺛﲈﻧﻴﺔ ﻋﴩ ﻗﺘﻴ ﹰ‬
‫ﻣﺼﺎﺑ ﹰﺎ ﻣﻨﻬﻢ ﺍﳌﺴﻠﻤﻮﻥ ﻭﺍﻷﻃﻔﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺸﻴﻮﺥ ﻭﺍﻟﻜﻬﻮﻝ‬
‫‪‬‬
‫‪SR‬‬

‫ﻭﺍﻟﺸﺒﺎﺏ‪ ،‬ﻭﺗﻠﻒ ﻣﻦ ﺟﺮﺍﺋﻪ ﺃﻣﻮﺍﻝ ﻭﻣﺴﺎﻛﻦ ﻛﺜﲑﺓ‪ ،‬ﻭﻻﺷﻚ‬

‫ﺃﻥ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﻻ ﻳﻘﺮﻫﺎ ﴍﻉ ﻭﻻ ﻋﻘﻞ ﻭﻻ ﻓﻄﺮﺓ‪.‬‬
‫* ﺃﻣﺎ ﺍﻟﴩﻉ‪ ،‬ﻓﻘﺪ ﺍﺳﺘﻤﻌﺘﻢ ﺇﱃ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻟﻨﺒﻮﻳﺔ‬
‫ﺍﻟﺪﺍﻟﺔ ﻋﲆ ﻭﺟﻮﺏ ﺍﺣﱰﺍﻡ ﺍﳌﺴﻠﻤﲔ ﰲ ﺩﻣﺎﺋﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﻜﻔﺎﺭ ﺍﻟﺬﻳﻦ ﳍﻢ ﺫﻣﺔ ﺃﻭ ﻋﻬﺪ ﻭﺃﻣﺎﻥ‪ ،‬ﻭﺃﻥ ﺍﺣﱰﺍﻡ‬
‫ﻫﺆﻻﺀ ﻣﻦ ﳏﺎﺳﻦ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﺍﺣﱰﺍﻡ‬
‫ﻫﺆﻻﺀ ﺑﻤﻘﺘﴣ ﻋﻬﻮﺩﻫﻢ ﳏﺒﺔ ﻭﻻ ﻭﻻ ﹰﺀ ﻭﻣﻨﺎﴏﺓ‪ ،‬ﻭﻟﻜﻨﻪ‬
‫ﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻌﻬﺪ ﺇﻥ ﺍﻟﻌﻬﺪ ﻛﺎﻥ ﻣﺴﺆﻭﻻﹰ‪.‬‬
‫* ﻭﺃﻣﺎ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﻸﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺎﻗﻞ ﻟﻦ ﻳﺘﴫﻑ ﰲ ﳾﺀ‬
‫ﳏﺮﻡ ﳌﺎ ﻳﻌﻠﻢ ﻣﻦ ﺳﻮﺀ ﺍﻟﻨﺘﻴﺠﺔ ﻭﺍﻟﻌﺎﻗﺒﺔ‪ ،‬ﻭﻟﻦ ﻳﺘﴫﻑ ﰲ ﳾﺀ‬
‫ﻣﺒﺎﺡ ﺣﺘﻰ ﻳﺘﺒﲔ ﻟﻪ ﻣﺎ ﻧﺘﻴﺠﺘﻪ ﻭﻣﺎﺫﺍ ﻳﱰﺗﺐ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﺒﻲ‬
‫ح ﺟﻌﻞ ﻣﻦ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻹﻳﲈﻥ ﻭﻛﲈﻟﻪ ﺃﻻ ﻳﻘﻮﻝ ﺍﻹﻧﺴﺎﻥ ﺇﻻ‬
‫ﺧﲑ ﹰﺍ ﺃﻭ ﻳﺴﻜﺖ‪ ،‬ﻓﻜﺬﻟﻚ ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﻣﻦ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻹﻳﲈﻥ‬
‫ﻭﻛﲈﻟﻪ ﺃﻥ ﻻ ﻳﻔﻌﻞ ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﺧﲑ ﹰﺍ ﺃﻭ ﻟﻴﻤﺴﻚ ﺃ‪ :‬ﻫـ‪] .‬ﻣﻦ ﺧﻄﺒﺔ‬
‫ﺍﳉﻤﻌﺔ ‪١٤١٧/٢/١٢‬ﻫـ ﻟﻺﻣﺎﻡ ﺍﻟﻌﺜﻴﻤﲔ ~[‪.‬‬
 ‫‪‬‬
‫‪SS‬‬

‫اﻟﻤﻈﺎﻫﺮات واﻻﻋﺘﺼﺎﻣﺎت‬
‫* ﺍﳌﻈﺎﻫﺮﺍﺕ ﺃﺳﻠﻮﺏ ﺗﺘﺨﺬﻩ ﻓﺌﺎﺕ ﻣﻦ ﺍﻟﺸﻌﻮﺏ ﻭﺧﺼﻮﺻ ﹰﺎ‬
‫ﺍﻟﺸﺒﺎﺏ ﺍﺣﺘﺠﺎﺟ ﹰﺎ ﻋﲆ ﺣﻜﺎﻣﻬﻢ‪ ،‬ﲡﻤﻬﺮ ﰲ ﺍﳌﻴﺎﺩﻳﻦ ﻭﺍﻟﺴﺎﺣﺎﺕ‬
‫ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻭﺍﻷﻃﻔﺎﻝ‪ ،‬ﻣﺴﲑﺍﺕ ﺣﺎﺷﺪﺓ ﻭﺃﺻﻮﺍﺕ‬
‫ﻭﺷﻌﺎﺭﺍﺕ ﻣﺘﻨﺎﻗﻀﺔ ﻣﺆﻳﺪﺓ ﻭﻣﻨﺪﺩﺓ‪ ،‬ﺣﺴﺐ ﺍﻟﺘﻮﺟﻪ ﻭﺍﻟﺘﺄﺛﲑ‪،‬‬
‫ﻣﻄﺎﻟﺒﲔ ﺑﺎﻟﺘﻐﻴﲑ ﺃﻭ ﺍﻹﺻﻼﺡ ﻭﺍﻟﺪﻳﻤﻮﻗﺮﺍﻃﻴﺔ ﻭﺍﳊﺮﻳﺔ ـ ﻛﲈ‬
‫ﻳﻘﻮﻟﻮﻥ ـ ﻭﻫﺬﺍ ﻣﺎ ﻻ ﻳﻘﺮﻩ ﺍﻹﺳﻼﻡ ﻭﺍﻟﴩﻳﻌﺔ ﺍﳌﺤﻤﺪﻳﺔ ﳌﺎ‬
‫ﻳﱰﺗﺐ ﻋﻠﻴﻪ ﻣﻦ ﻣﻔﺎﺳﺪ ﻋﻈﻴﻤﺔ ﻻ ﲣﻔﻰ ﻋﲆ ﺍﳉﻤﻴﻊ‪ ،‬ﻭﻫﺎ ﻫﻲ‬
‫ﺍﻟﺸﻮﺍﻫﺪ ﻋﲆ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ ﻗﺎﺋﻤﺔ ﻭﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﴩﻋﻴﺔ ﺗﻘﻮﻝ‪» :‬ﺩﺭﺀ‬
‫ﺍﳌﻔﺎﺳﺪ ﻣﻘﺪﻡ ﻋﲆ ﺟﻠﺐ ﺍﳌﺼﺎﻟﺢ«‪ ،‬ﻭﻣﺎ ﹸﻋﻠﻢ ﻋﻦ ﺍﳌﻈﺎﻫﺮﺍﺕ‬
‫ﺇﻻ ﺍﻟﻔﺴﺎﺩ ﻭﺍﻟﴩﻭﺭ ﰲ ﻗﺪﻳﻢ ﺍﻟﺰﻣﺎﻥ ﻭﺣﺪﻳﺜﻪ‪.‬‬
‫ﻣﻌﲔ ﰲ ﻣﻴﺪﺍﻥ‬
‫* ﺃﻣﺎ ﺍﻻﻋﺘﺼﺎﻣﺎﺕ ﻓﻬﻲ ﺍﻟﺘﺠﻤﻊ ﰲ ﻣﻜﺎﻥ ﹼ‬
‫ﺃﻭ ﺃﻣﺎﻡ ﻣﺮﻛﺰ ﺣﻜﻮﻣﻲ ﺃﻭ ﻏﲑﻩ ﻣﻄﺎﻟﺒﲔ ﺑﺄﻣﻮﺭ ﺧﺎﺻﺔ ﺃﻭ ﻋﺎﻣﺔ‬
‫ﻣﺘﻌﺎﻫﺪﻳﻦ ﺃﻻ ﻳﱪﺣﻮﺍ ﻣﻜﺎﳖﻢ ﺇﻻ ﺑﺘﺤﻘﻴﻖ ﻣﻄﺎﻟﺒﻬﻢ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ‬
‫ﻏﲑ ﻭﺟﻴﻬﺔ‪ ،‬ﺃﻭ ﻳﺘﻌﺬﺭ ﲢﻘﻴﻘﻬﺎ ﰲ ﺍﻟﻮﻗﺖ ﺍﳊﺎﴐ‪ ،‬ﳑﺎ ﻳﻀﻄﺮ‬
‫ﺍﻟﺴﻠﻄﺎﺕ ﺇﱃ ﺇﳖﺎﺀ ﺍﻻﻋﺘﺼﺎﻡ ﺑﺎﻟﻘﻮﺓ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﻣﺎ ﻳﱰﺗﺐ ﻋﲆ‬
‫ﺫﻟﻚ‪ ،‬ﻭﺍﳌﻈﺎﻫﺮﺍﺕ ﻭﺍﻻﻋﺘﺼﺎﻣﺎﺕ ﺗﻌﺘﱪ ﺧﺮﻭﺟ ﹰﺎ ﻋﲆ ﻭﱄ ﺍﻷﻣﺮ‬
‫‪‬‬
‫‪ST‬‬

‫ﻭﺇﻋﻼﻥ ﻋﺼﻴﺎﻥ ﻟﻪ‪ ،‬ﳑﺎ ﻳﺴﺒﺐ ﺍﻟﻔﻮﴇ ﻭﺍﻟﻘﻼﻗﻞ ﰲ ﺍﻟﺒﻼﺩ‪.‬‬

‫‪‬‬
‫‪‬‬ ‫‪  ‬‬
‫‪‬‬
‫‪‬‬
‫‪‬‬

‫* ﺇﻥ ﻣﻦ ﺍﻟﻔﺘﻦ ﺍﳌﺪﳍﻤﺔ ﻣﺎ ﳚﺮﻱ ﰲ ﻫﺬﺍ ﺍﻟﻌﴫ ﻣﻦ ﺇﻗﺎﻣﺔ‬

‫ﺍﳌﻈﺎﻫﺮﺍﺕ ﻭﺍﻻﻋﺘﺼﺎﻣﺎﺕ ﻟﺴﺒﺐ ﺃﻭ ﻵﺧﺮ ﺩﻭﻥ ﺍﻟﺘﻔﻜﲑ ﰲ‬
‫ﻋﻮﺍﻗﺐ ﺍﻷﻣﻮﺭ ﻭﻣﺎ ﺗﺆﻭﻝ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﴩﻭﺭ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻭﺭﺍﺀ‬
‫ﻼ ﺇﺛﺎﺭﺓ ﺍﻟﻔﺘﻦ ﻭﺍﻟﻘﻼﻗﻞ ﻣﻦ ﺟﻬﺎﺕ ﺣﺎﻗﺪﺓ ﻣﻌﻠﻮﻣﺔ‬‫ﺫﻟﻚ ﺃﺻ ﹰ‬
‫ﺃﻭ ﳎﻬﻮﻟﺔ ﻣﻦ ﻗﺮﻳﺐ ﺃﻭ ﺑﻌﻴﺪ‪ ،‬ﻭﻫﺬﺍ ﻗﺮﻳﺐ ﻣﻦ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻭﻣﻨﻪ‬
‫ﻣﺎ ﻳﻜﻮﻥ ﺩﺍﻓﻌﻪ ﻇﻠﻢ ﺍﻟﺴﻠﻄﺎﻥ ﻭﺟﻮﺭﻩ ﻭﻫﺬﺍ ﺳﺒﺒﻪ ﺍﻟﺬﻧﻮﺏ‬
‫ﻭﺍﳌﻌﺎﴆ‪ ،‬ﻭﻫﻨﺎ ﻳﻠﺰﻡ ﲢﻜﻴﻢ ﺍﻟﴩﻉ ﻭﺍﻟﻌﻘﻞ‪ ،‬ﺟﺎﺀ ﰲ ﺍﻷﺛﺮ‪» :‬ﻛﲈ‬
‫ﻳﻮﻝ ﻋﻠﻴﻜﻢ«‪ ،‬ﺳﻤﻌﺖ ﺷﻴﺨﻨﺎ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ~ ﻳﻘﻮﻝ‪:‬‬ ‫ﺗﻜﻮﻧﻮﺍ ﱠ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻷﺛﺮ ﻓﻴﻪ ﺿﻌﻒ ﻓﻴﻘﻮﻳﻪ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﱹ ﮯ‬
‫¡ ‪§ ¦ ¥ ¤ £ ¢‬ﱸ ]ﺍﻷﻧﻌﺎﻡ‪ ،[١٢٩ :‬ﻭﺍﳉﻮﺭ‬
‫ﻭﺍﻟﻈﻠﻢ ﻻ ﹸﻳﻘﺎﺑﻞ ﺑﺎﻟﺴﻴﻮﻑ ﻭﻟﻜﻦ ﺑﺎﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﺪﻋﺎﺀ‬
‫ﻟﻠﻮﻻﺓ ﺑﺎﳍﺪﺍﻳﺔ ﻛﲈ ﻳﻘﻮﻝ ﺍﻟﻌﻠﲈﺀ‪ ،‬ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‬
 ‫‪‬‬
‫‪SU‬‬

‫~‪» :‬ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﳌﺸﻬﻮﺭ ﻣﻦ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺃﳖﻢ ﻻ ﻳﺮﻭﻥ‬

‫ﺍﳋﺮﻭﺝ ﻋﲆ ﺍﻷﺋﻤﺔ ﻭﻗﺘﺎﳍﻢ ﺑﺎﻟﺴﻴﻒ ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻬﻢ ﻇﻠﻢ ﻛﲈ‬
‫ﺩﻟﺖ ﻋﲆ ﺫﻟﻚ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺍﳌﺴﺘﻔﻴﻀﺔ ﻋﻦ ﺍﻟﻨﺒﻲ‬
‫ح ﻷﻥ ﺍﻟﻔﺴﺎﺩ ﰲ ﺍﻟﻘﺘﺎﻝ ﻭﺍﻟﻔﺘﻨﺔ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﺍﳊﺎﺻﻞ‬
‫ﺑﻈﻠﻤﻬﻢ ﺑﺪﻭﻥ ﻗﺘﺎﻝ ﻭﻻ ﻓﺘﻨﺔ‪ ،‬ﻓﻴﺪﻓﻊ ﺃﻋﻈﻢ ﺍﻟﻔﺴﺎﺩﻳﻦ ﺑﺎﻟﺘﺰﺍﻡ‬
‫ﺃﺩﻧﺎﳘﺎ‪ ،‬ﻭﻟﻌﻠﻪ ﻻ ﻳﻜﺎﺩ ﻳﻌﺮﻑ ﻃﺎﺋﻔﺔ ﺧﺮﺟﺖ ﻋﲆ ﺫﻱ ﺳﻠﻄﺎﻥ‬
‫ﺇﻻ ﻭﻛﺎﻥ ﰲ ﺧﺮﻭﺟﻬﺎ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﻣﺎ ﻫﻮ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﺍﻟﺬﻱ‬
‫ﺃﺯﺍﻟﺘﻪ« ]ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ‪.[٣٩٠/٣‬‬
‫* ﺇﻥ ﺍﳌﻈﺎﻫﺮﺍﺕ ﴍ ﻭﺑﻼﺀ ﻻ ﻳﻘﺮﻫﺎ ﻋﻘﻞ ﻭﻻ ﺩﻳﻦ ﻭﺗﻌﺘﱪ‬
‫ﺧﺮﻭﺟ ﹰﺎ ﻋﲆ ﻭﱄ ﺍﻷﻣﺮ‪ ،‬ﻭﺍﳋﺮﻭﺝ ﻋﲆ ﻭﱄ ﺍﻷﻣﺮ ﻣﻦ ﻛﺒﺎﺋﺮ‬
‫ﺍﻟﺬﻧﻮﺏ ﳌﺎ ﻳﱰﺗﺐ ﻋﻠﻴﻪ ﻣﻦ ﺍﺧﺘﻼﻝ ﺍﻷﻣﻦ ﻭﺗﺪﺧﻞ ﺍﻷﻋﺪﺍﺀ‬
‫ﻭﺇﺗﻼﻑ ﺍﻷﻣﻮﺍﻝ ﻭﺍﳌﻤﺘﻠﻜﺎﺕ ﻭﺍﻟﻠﻐﻮ ﻭﺍﻟﻈﻠﻢ ﻭﺗﺮﻭﻳﻊ ﺍﻵﻣﻨﲔ‬
‫ﻭﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ ﺍﳌﺤﺮﻣﺔ‪ ،‬ﻭﻫﺬﺍ ﺃﻋﻈﻢ ﺍﳉﺮﺍﺋﻢ ﺑﻌﺪ ﺍﻟﴩﻙ ﺑﺎﷲ‪،‬‬
‫ﺣﺘﻰ ﺍﳌﻈﺎﻫﺮﺍﺕ ﺃﻭ ﺍﳌﺴﲑﺍﺕ ﺍﻟﺴﻠﻤﻴﺔ ـ ﻛﲈ ﻳﺴﻤﻮﳖﺎ ـ ﻓﺈﳖﺎ‬
‫ﺑﺪﺍﻳﺔ ﴍ ﺑﻼﺷﻚ‪ ،‬ﻭﻗﺪ ﺑﺪﺃﻧﺎ ﻧﺴﻤﻊ ﻣﻦ ﻳﻨﺎﺩﻱ ﲠﺎ ﻣﻦ ﺑﻴﻨﻨﺎ‬
‫ـ ﻭﻟﻸﺳﻒ ـ ﻓﻠﻨﻨﺘﺒﻪ ﻟﺬﻟﻚ‪ ،‬ﻓﺈﻥ ﻣﻨﻊ ﺍﳌﺒﺎﺩﻱ ﺃﻫﻮﻥ ﻣﻦ ﻗﻄﻊ‬
‫ﺍﻟﺘﲈﺩﻱ ﻭﺍﳌﻈﺎﻫﺮﺍﺕ ﻭﺇﻥ ﻛﺎﻧﺖ ﺳﻠﻤﻴﺔ ﻓﻬﻲ ﳏﺮﻣﺔ ﳌﺎ ﻓﻴﻬﺎ‬
‫‪‬‬
‫‪SV‬‬

‫ﻣﻦ ﺇﻋﻼﻥ ﺍﻟﻌﺼﻴﺎﻥ ﻟﻮﱄ ﺍﻷﻣﺮ ﻭﻷﳖﺎ ﲡﺮ ﺇﱃ ﺍﳌﻈﺎﻫﺮﺍﺕ‬

‫ﺍﳌﺴﻠﺤﺔ«‪ ،‬ﻛﲈ ﻫﻮ ﺣﺎﺻﻞ ﺍﻵﻥ ﰲ ﺃﻣﺎﻛﻦ ﻋﺪﺓ‪.‬‬
‫* ﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ~‪» :‬ﻻ ﺃﺭ￯ ﺍﳌﻈﺎﻫﺮﺍﺕ‬
‫ﺍﻟﻨﺴﺎﺋﻴﺔ ﻭﺍﻟﺮﺟﺎﻟﻴﺔ ﻣﻦ ﺍﻟﻌﻼﺝ‪ ،‬ﻭﻟﻜﻨﻲ ﺃﺭ￯ ﺃﳖﺎ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻔﺘﻦ‬
‫ﻭﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﴩﻭﺭ ﻭﻣﻦ ﺃﺳﺒﺎﺏ ﻇﻠﻢ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺘﻌﺪﻱ‬
‫ﻋﲆ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺑﻐﲑ ﺣﻖ‪ ،‬ﻭﻟﻜﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﴩﻋﻴﺔ ﺍﳌﻜﺎﺗﺒﺔ‬
‫ﻭﺍﻟﻨﺼﻴﺤﺔ ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﳋﲑ ﺑﺎﻟﻄﺮﻕ ﺍﻟﺴﻠﻤﻴﺔ‪ ،‬ﺍﻟﻄﺮﻕ ﺍﻟﺘﻲ ﺳﻠﻜﻬﺎ‬
‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺃﺻﺤﺎﺏ ﺍﻟﻨﺒﻲ ح ﻭﺃﺗﺒﺎﻋﻬﻢ ﺑﺈﺣﺴﺎﻥ ﺑﺎﳌﻜﺎﺗﺒﺔ‬
‫ﻭﺍﳌﺸﺎﻓﻬﺔ ﻣﻊ ﺍﻷﻣﲑ ﻭﻣﻊ ﺍﻟﺴﻠﻄﺎﻥ ﻭﺍﻻﺗﺼﺎﻝ ﺑﻪ ﻭﻣﻨﺎﺻﺤﺘﻪ‬
‫ﻭﺍﳌﻜﺎﺗﺒﺔ ﻟﻪ ﺩﻭﻥ ﺍﻟﺘﺸﻬﲑ ﰲ ﺍﳌﻨﺎﺑﺮ ﻭﻏﲑﻫﺎ ﺑﺄﻧﻪ ﻓﻌﻞ ﻛﺬﺍ ﻭﺻﺎﺭ ﻣﻨﻪ‬
‫ﻛﺬﺍ‪ ..‬ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ« ]ﴍﻳﻂ ﻓﺘﺎﻭ￯ ﺍﻟﻌﻠﲈﺀ ﰲ ﻃﺎﻋﺔ ﻭﻻﺓ ﺍﻷﻣﺮ[‪.‬‬
‫* ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﻋﺜﻴﻤﲔ ~‪» :‬ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻨﺎ ﺃﻥ‬
‫ﻧﻨﺼﺢ ﺑﻘﺪﺭ ﺍﳌﺴﺘﻄﺎﻉ‪ ،‬ﺃﻣﺎ ﺃﻥ ﻧﻈﻬﺮ ﺍﳌﺒﺎﺭﺯﺓ ﻭﺍﻻﺣﺘﺠﺎﺟﺎﺕ‬
‫ﻓﻬﺬﺍ ﺧﻼﻑ ﻫﺪﻱ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﻗﺪ ﻋﻠﻤﺘﻢ ﺍﻵﻥ ﺃﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻻ‬
‫ﲤﺖ ﺇﱃ ﺍﻟﴩﻳﻌﺔ ﺑﺼﻠﺔ ﻭﻻ ﺇﱃ ﺍﻹﺻﻼﺡ«‪ ،‬ﻭﻗﺎﻝ ~‪» :‬ﻭﻻ‬
‫ﻧﺆﻳﺪ ﺍﳌﻈﺎﻫﺮﺍﺕ ﻭﺍﻻﻋﺘﺼﺎﻣﺎﺕ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻻ ﻧﺆﻳﺪﻫﺎ‬
‫ﺇﻃﻼﻗ ﹰﺎ ﻭﻳﻤﻜﻦ ﺍﻹﺻﻼﺡ ﺑﺪﻭﳖﺎ‪ ،‬ﻭﻟﻜﻦ ﻻﺑﺪ ﺃﻥ ﻫﻨﺎﻙ ﺃﺻﺎﺑﻊ‬
 ‫‪‬‬
‫‪SW‬‬

‫ﺧﻔﻴﺔ ﺩﺍﺧﻠﻴﺔ ﺃﻭ ﺧﺎﺭﺟﻴﺔ ﲢﺎﻭﻝ ﺑﺚ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ« ]ﺍﳌﺼﺪﺭ‪:‬‬

‫ﻓﺘﺎﻭ￯ ﺍﻟﻌﻠﲈﺀ ﺍﻷﻛﺎﺑﺮ ﻓﻴﲈ ﺃﻫﺪﺭ ﻣﻦ ﺩﻣﺎﺀ ﰲ ﺍﳉﺰﺍﺋﺮ ﻟﻌﺒﺪﺍﳌﺎﻟﻚ ﺍﻟﺮﻣﻀﺎﲏ[‪.‬‬
‫* ﻭﻗﺎﻝ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺻﺎﻟﺢ ﺍﻟﻔﻮﺯﺍﻥ‪» :‬ﺩﻳﻨﻨﺎ ﻟﻴﺲ ﺩﻳﻦ‬
‫ﻓﻮﴇ‪ ،‬ﺩﻳﻨﻨﺎ ﺩﻳﻦ ﺍﻧﻀﺒﺎﻁ‪ ،‬ﺩﻳﻦ ﻧﻈﺎﻡ ﻭﺳﻜﻴﻨﺔ‪ ،‬ﻭﺍﳌﻈﺎﻫﺮﺍﺕ‬
‫ﻟﻴﺴﺖ ﻣﻦ ﺃﻋﲈﻝ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻳﻌﺮﻓﻮﳖﺎ‪ ،‬ﻭﺩﻳﻦ‬
‫ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﻫﺪﻭﺀ ﻭﺩﻳﻦ ﺭﲪﺔ ﻻ ﻓﻮﴇ ﻓﻴﻪ ﻭﻻ ﺗﺸﻮﻳﺶ‬
‫ﻭﻻ ﺇﺛﺎﺭﺓ ﻓﺘﻦ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﳊﻘﻮﻕ ﻳﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ‬
‫ﺩﻭﻥ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ‪ ،‬ﺑﺎﳌﻄﺎﻟﺒﺔ ﺍﻟﴩﻋﻴﺔ‪ ،‬ﻭﺍﻟﻄﺮﻕ ﺍﻟﴩﻋﻴﺔ‪،‬‬
‫ﻫﺬﻩ ﺍﳌﻈﺎﻫﺮﺍﺕ ﲢﺪﺙ ﻓﺘﻨ ﹰﺎ ﻛﺜﲑﺓ‪ ،‬ﲢﺪﺙ ﺳﻔﻚ ﺩﻣﺎﺀ ﻭﲢﺪﺙ‬
‫ﲣﺮﻳﺐ ﺃﻣﻮﺍﻝ ﻓﻼ ﲡﻮﺯ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ]ﻓﺘﺎﻭ￯ ﺍﻟﻌﻠﲈﺀ ﰲ ﺣﻜﻢ ﺍﻟﺘﻔﺠﲑﺍﺕ‬
‫ﻭﺍﳌﻈﺎﻫﺮﺍﺕ‪ ..‬ﴍﻳﻂ[‪.‬‬
‫* ﻭﺟﺎﺀ ﰲ ﺑﻴﺎﻥ ﻫﻴﺌﺔ ﻛﺒﺎﺭ ﺍﻟﻌﻠﲈﺀ ﰲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﺍﳌﺒﺎﺭﻛﺔ‬
‫ﻭﺍﳌﻨﺸﻮﺭ ﰲ ﺍﻹﻋﻼﻡ ﻳﻮﻡ ‪١٤٣٢/٤/١‬ﻫـ ﻣﺎ ﻧﺼﻪ‪» :‬ﻭﺑﲈ ﺃﻥ‬
‫ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻗﺎﺋﻤﺔ ﻋﲆ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻟﺒﻴﻌﺔ‬
‫ﻭﻟﺰﻭﻡ ﺍﳉﲈﻋﺔ ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﻓﺈﻥ ﺍﻹﺻﻼﺡ ﻭﺍﻟﻨﺼﻴﺤﺔ ﻓﻴﻬﺎ ﻻ‬
‫ﺗﻜﻮﻥ ﺑﺎﳌﻈﺎﻫﺮﺍﺕ ﻭﺍﻟﻮﺳﺎﺋﻞ ﻭﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﺘﻲ ﺗﺜﲑ ﺍﻟﻔﺘﻦ‬
‫ﻭﺗﻔﺮﻕ ﺍﳉﲈﻋﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻗﺮﺭﻩ ﻋﻠﲈﺀ ﺍﻟﺒﻼﺩ ﻗﺪﻳ ﹰﲈ ﻭﺣﺪﻳﺜ ﹰﺎ ﻣﻦ‬
‫‪‬‬
‫‪SX‬‬

‫ﲢﺮﻳﻤﻬﺎ ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻨﻬﺎ«‪ ..‬ﺃ‪.‬ﻫـ‪.‬‬

‫* ﺇﻥ ﺍﳌﻈﺎﻫﺮﺍﺕ ﻭﺍﻻﻋﺘﺼﺎﻣﺎﺕ ﻻ ﲣﻔﻰ ﻋﲆ ﺃﺣﺪ ﻧﺘﺎﺋﺠﻬﺎ‬
‫ﹴ‬
‫ﻟﺒﻌﺾ ﻣﻨﻬﺎ‬ ‫ﻫﻢ‬
‫ﺑﻔﻌﻞ ﺍﻟﻨﻘﻞ ﺍﳌﺒﺎﴍ ﻟﻠﻘﻨﻮﺍﺕ ﺍﻟﻔﻀﺎﺋﻴﺔ ﺍﻟﺘﻲ ﻻ ﹼ‬
‫ﺇﻻ ﻧﴩ ﺍﻟﻔﺘﻨﺔ ﻭﺍﻟﻔﻮﴇ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺃﻥ ﺃﻋﻈﻢ ﺍﳉﺮﺍﺋﻢ ﺍﻟﺘﻲ‬
‫ﺟﺮﺕ ﺇﻟﻴﻬﺎ ﺗﻠﻚ ﺍﳌﻈﺎﻫﺮﺍﺕ ﺍﻟﺘﻲ ﻟﻴﺴﺖ ﻣﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﰲ‬
‫ﹼ‬
‫ﳾﺀ ﺳﻔﻚ ﺍﻟﺪﻡ ﺍﳊﺮﺍﻡ ﺑﻐﲑ ﺣﻠﻪ‪ ،‬ﻭﳍﺬﺍ ﺟﺎﺀ ﰲ ﺍﻟﻨﺼﻮﺹ‬
‫ﺍﻟﴩﻋﻴﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﹼﺔ ﺃﺑﻠﻎ ﺍﻟﺘﺤﺬﻳﺮ ﻋﻦ ﻗﺘﻞ ﺍﻟﻨﻔﺲ‬
‫ﺍﻟﺘﻲ ﺣﺮﻡ ﺍﷲ ﺇﻻ ﺑﺎﳊﻖ ﻣﻨﻬﺎ ﻗﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ :‬ﱹ ‪J I‬‬
‫‪Q P‬ﱸ ]ﺍﻟﻨﺴﺎﺀ‪.[٢٩ :‬‬ ‫‪O N M LK‬‬
‫* ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﱹ‪k j i h g f J I‬ﱸ‬
‫]ﺍﻹﴎﺍﺀ‪ ،[٣٣ :‬ﻭﻗﺎﻝ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ :‬ﱹ‪f e d c‬‬
‫‪q ponml kjihg‬‬
‫‪r‬ﱸ ]ﺍﻟﻨﺴﺎﺀ‪.[٩٣ :‬‬

‫* ﻭﺟﺎﺀ ﰲ ﺍﻟﺴ ﱠﻨﺔ ﻗﻮﻟﻪ ح‪» :‬ﻣﻦ ﻗﺘﻞ ﻧﻔﺴﻪ ﺑﴚﺀ ﹶﻋ ﱠﺬﺑﻪ‬
‫ﺍﷲ ﺑﻪ ﰲ ﻧﺎﺭ ﺟﻬﻨﻢ« ]ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﺑﺮﻗﻢ‪.[١١٠ :‬‬

‫ﻭﻗﺎﻝ‪» :‬ﻣﻦ ﺗﺮ ﱠﺩ￯ ﻣﻦ ﺟﺒﻞ ﻓﻘﺘﻞ ﻧﻔﺴﻪ ﻓﻬﻮ ﰲ ﻧﺎﺭ ﺟﻬﻨﻢ‬

‫ﻓﺴﻤﻪ‬ ‫ﻳﱰﺩ￯ ﻓﻴﻪ ﺧﺎﻟﺪ ﹰﺍ ﳐﻠﺪ ﹰﺍ ﻓﻴﻬﺎ ﺃﺑﺪ ﹰﺍ‪ ،‬ﻭﻣﻦ ﱠ‬
‫ﲢﺴﻰ ﹸﺳ ‪¢‬ﲈ ﻓﻘﺘﻞ ﻧﻔﺴﻪ ﹼ‬
 ‫‪‬‬
‫‪SY‬‬

‫ﰲ ﻳﺪﻩ ﻳﺘﺤﺴﺎﻩ ﻓﻴﻬﺎ ﰲ ﻧﺎﺭ ﺟﻬﻨﻢ ﺧﺎﻟﺪ ﹰﺍ ﳐﻠﺪ ﹰﺍ ﻓﻴﻬﺎ ﺃﺑﺪ ﹰﺍ‪ ،‬ﻭﻣﻦ ﻗﺘﻞ‬
‫ﻧﻔﺴﻪ ﺑﺤﺪﻳﺪﺓ ﻓﺤﺪﻳﺪﺗﻪ ﰲ ﻳﺪﻩ ﳚﺄ ﲠﺎ ﰲ ﺑﻄﻨﻪ ﰲ ﻧﺎﺭ ﺟﻬﻨﻢ ﺧﺎﻟﺪ ﹰﺍ‬
‫ﳐﻠﺪ ﹰﺍ ﻓﻴﻬﺎ ﺃﺑﺪ ﹰﺍ« ]ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪ ،(٥٧٧٨) :‬ﻭﻣﺴﻠﻢ‪.[(١٠٩) :‬‬

‫ﻭﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪» :‬ﻻ ﻳﺰﺍﻝ ﺍﳌﺆﻣﻦ ﰲ ﻓﺴﺤﺔ ﻣﻦ‬

‫ﺩﻳﻨﻪ ﻣﺎ ﱂ ﻳﺼﺐ ﺩﻣ ﹰﺎ ﺣﺮﺍﻣ ﹰﺎ« ]ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺮﻗﻢ‪.[٦٨٦٢ :‬‬

‫]ﺭﻭﺍﻩ‬ ‫* ﻭﻗﺎﻝ ح‪» :‬ﻣﻦ ﲪﻞ ﻋﻠﻴﻨﺎ ﺍﻟﺴﻼﺡ ﻓﻠﻴﺲ ﻣﻨﺎ«‬

‫ﺍﻟﺒﺨﺎﺭﻱ‪.[(٧٠٧٠) :‬‬

‫* ﻭﻗﺎﻝ ح‪» :‬ﻣﻦ ﺧﺮﺝ ﻋﲆ ﺃﻣﺘﻲ ﻳﴬﺏ ﺑﺮﻫﺎ ﻭﻓﺎﺟﺮﻫﺎ‬

‫ﻭﻻ ﻳﺘﺤﺎﺷﻰ ﻣﻦ ﻣﺆﻣﻨﻬﺎ ﻭﻻ ﻳﻔﻲ ﻟﺬﻱ ﻋﻬﺪ ﻋﻬﺪﻩ ﻓﻠﻴﺲ ﻣﻨﻲ‬
‫ﻭﻟﺴﺖ ﻣﻨﻪ« ]ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.[(١٨٤٨) :‬‬

‫* ﻭﻗﺎﻝ ح‪» :‬ﻟﻮ ﺃﻥ ﺃﻫﻞ ﺍﻟﺴﲈﺀ ﻭﺍﻷﺭﺽ ﺍﺷﱰﻛﻮﺍ ﰲ ﺩﻡ‬

‫ﻣﺆﻣﻦ ﻷﻛﺒﻬﻢ ﺍﷲ ﻷ ﰲ ﺍﻟﻨﺎﺭ« ]ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ‪.[(٥٢٤٧) :‬‬

‫* ﻋﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮﻭ < ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ح ﻗﺎﻝ‪» :‬ﻟﺰﻭﺍﻝ‬

‫]ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪.[(٢١٩) :‬‬ ‫ﺍﻟﺪﻧﻴﺎ ﺃﻫﻮﻥ ﻋﲆ ﺍﷲ ﻣﻦ ﻗﺘﻞ ﺭﺟﻞ ﻣﺴﻠﻢ«‬
‫* ﻭﻋﻦ ﻣﻌﺎﻭﻳﺔ < ﻗﺎﻝ‪ ،‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ح‪» :‬ﻛﻞ ﺫﻧﺐ‬
‫ﻋﺴﻰ ﺍﷲ ﺃﻥ ﻳﻐﻔﺮﻩ ﺇﻻ ﺍﻟﺮﺟﻞ ﻳﻤﻮﺕ ﻛﺎﻓﺮ ﹰﺍ ﺃﻭ ﺍﻟﺮﺟﻞ ﻳﻘﺘﻞ ﻣﺆﻣﻨ ﹰﺎ‬
‫‪‬‬
‫‪TP‬‬

‫ﻣﺘﻌﻤﺪ ﹰﺍ« ]ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ‪ ،(٣٩٩٥) :‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﲏ[‪.‬‬

‫* ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪) :‬ﺃﻭﻝ ﻣﺎ ﹸﻳﻘﴣ ﺑﲔ ﺍﻟﻨﺎﺱ ﻳﻮﻡ‬

‫ﺍﻟﻘﻴﺎﻣﺔ ﰲ ﺍﻟﺪﻣﺎﺀ( ]ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.[(١٦٧٨) :‬‬
‫* ﻭﻗﺎﻝ ح‪) :‬ﻛﺎﻥ ﻓﻴﻤﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﺭﺟﻞ ﺑﻪ ﺟﺮﺡ ﻓﺠﺰﻉ‬
‫ﻓﺄﺧﺬ ﺳﻜﻴﻨ ﹰﺎ ﻓﺤﺰ ﲠﺎ ﻳﺪﻩ ﻓﲈ ﺭﻗﺄ ﺍﻟﺪﻡ ﺣﺘﻰ ﻣﺎﺕ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫ﺑﺎﺩﺭﲏ ﻋﺒﺪﻱ ﺑﻨﻔﺴﻪ ﺣﺮﻣﺖ ﻋﻠﻴﻪ ﺍﳉﻨﺔ( ]ﺍﻟﺒﺨﺎﺭﻱ‪.[٣٤٦٣ :‬‬

‫ﳛ ﱡﻞ ﹶﺩ ﹸﻡ ﺍ ﹾﻣﺮﺉ ﹸﻣ ﹾﺴ ﹺﻠﻢ ﻳﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‬ ‫* ﻭ ﹶﻗ ﹶ‬

‫ﺎﻝ ح‪) :‬ﻻ ﹶ ﹺ‬
‫ﺲ‪،‬‬‫ﺍﻟﺰ ﹺﺍﲏﹾ‪ ،‬ﹶﻭﺍﻟ ﱠﻨ ﹾﻔ ﹸﺲ ﺑﹺﺎﻟ ﱠﻨ ﹾﻔ ﹺ‬ ‫ﺑﺈﺣ ﹶﺪ￯ ﹶﺛ ﹴ‬
‫ﻼﺙ‪ :‬ﺍﻟﺜ ﱢﻴ ﹸﺐ ﱠ‬ ‫ﻭﺃﲏ ﺭﺳﻮﻝ ﺍﷲ ﺇ ﱠﻻ ﹾ‬
‫ﻟﻠﺠﲈ ﹶﻋ ﹺﺔ( ]ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺮﻗﻢ‪ ،(٦٨٧٨) :‬ﻭﻣﺴﻠﻢ‪:‬‬ ‫ﹶﻭﺍﻟ ﱠﺘ ﹸ‬
‫ﺎﺭﻙ ﻟﹺ ﹺﺪ ﹾﻳﻨﹺ ﹺﻪ ﺍ ﹸﳌ ﹶﻔﺎ ﹺﺭ ﹸﻕ ﹶ‬
‫)‪.[(٤٤٦٨‬‬

‫* ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﻤﺮ <‪) :‬ﺇﻥ ﻣﻦ ﻭﺭﻃﺎﺕ ﺍﻷﻣﻮﺭ ﺍﻟﺘﻲ ﻻ ﳐﺮﺝ‬

‫ﳌﻦ ﺃﻭﻗﻊ ﻧﻔﺴﻪ ﻓﻴﻬﺎ ﺳﻔﻚ ﺍﻟﺪﻡ ﺍﳊﺮﺍﻡ ﺑﻐﲑ ﺣﻠﻪ( ]ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﺑﺮﻗﻢ‪.[٦٨٦٣ :‬‬

‫* ﻓﲈ ﺃﻋﻈﻢ ﺣﺮﻣﺔ ﻗﺘﻞ ﺍﳌﺴﻠﻢ ﺑﻐﲑ ﺣﻖ‪ ،‬ﻭﻣﺎ ﺃﻫﻮﻧﻪ ﻋﲆ‬

‫ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺃﺭﻫﺒﻮﺍ ﺍﻟﻨﺎﺱ ﻭﺍﺳﺘﺤﻠﻮﺍ ﺩﻣﺎﺀﻫﻢ ﻭﺍﻹﺳﻼﻡ ﻣﻨﻊ‬
‫ﺣﺘﻰ ﺍﳌﻘﺪﻣﺎﺕ ﺑﺎﻟﻘﻮﻝ ﺃﻭ ﺍﻹﺷﺎﺭﺓ ﺍﻟﺘﻲ ﻗﺪ ﺗﺆﺩﻱ ﺇﱃ ﻗﺘﻞ ﺍﳌﺴﻠﻢ‬
‫ﺃﻭ ﺗﺮﻭﻳﻌﻪ‪.‬‬
 ‫‪‬‬
‫‪TQ‬‬

‫اﻻﻏﺘﻴﺎﻻت واﻟﺘﻔﺠﻴﺮات‬

‫* ﺟﺎﺀ ﰲ ﺇﺟﺎﺑﺔ ﻟﺴﲈﺣﺔ ﺍﻹﻣﺎﻡ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ ~‬

‫ﺣﻮﻝ ﺟﺰﺍﺀ ﻣﻦ ﻳﺴﺘﻬﺪﻑ ﺗﺮﻭﻳﻊ ﺍﻟﻨﺎﺱ ﺍﻵﻣﻨﲔ ﻛﲈ ﺣﺪﺙ ﰲ‬
‫ﺣﺎﺩﺙ ﺍﻟﺘﻔﺠﲑ ﺑﺎﻟﺮﻳﺎﺽ ﺍﻟﺬﻱ ﻗﺎﻡ ﺑﻪ ﻣﻦ ﺗﺴﺒﺒﻮﺍ ﰲ ﺗﺮﻭﻳﻊ‬
‫ﺍﻵﻣﻨﲔ ﻭﻗﺘﻞ ﺍﻷﺑﺮﻳﺎﺀ ﻭﲣﻮﻳﻒ ﻋﺒﺎﺩ ﺍﷲ ﻷ ﻭﻫﺬﺍ ﻧﺼﻪ‪:‬‬
‫»ﻻﺷﻚ ﺃﻥ ﻫﺬﺍ ﺍﳊﺎﺩﺙ ﺃﺛﻴﻢ ﻭﻣﻨﻜﺮ ﻋﻈﻴﻢ ﻳﱰﺗﺐ ﻋﻠﻴﻪ‬
‫ﻓﺴﺎﺩ ﻋﻈﻴﻢ ﻭﴍﻭﺭ ﻛﺜﲑﺓ ﻭﻇﻠﻢ ﻛﺒﲑ‪ ،‬ﻭﻻﺷﻚ ﺃﻥ ﻫﺬﺍ ﺍﳊﺎﺩﺙ‬
‫ﺇﻧﲈ ﻳﻘﻮﻡ ﺑﻪ ﻣﻦ ﻻ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﻻ ﲡﺪ ﻣﻦ ﻳﺆﻣﻦ‬
‫ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﺇﻳﲈﻧ ﹰﺎ ﺻﺤﻴﺤ ﹰﺎ ﻳﻌﻤﻞ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻹﺟﺮﺍﻣﻲ‬
‫ﺍﳋﺒﻴﺚ ﺍﻟﺬﻱ ﺣﺼﻞ ﺑﻪ ﺍﻟﴬﺭ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﻔﺴﺎﺩ ﺍﻟﻜﺒﲑ ﺇﻧﲈ‬
‫ﻳﻔﻌﻞ ﻫﺬﺍ ﺍﳊﺎﺩﺙ ﻭﺃﺷﺒﺎﻫﻪ ﻧﻔﻮﺱ ﺧﺒﻴﺜﺔ ﳑﻠﻮﺀﺓ ﻣﻦ ﺍﳊﻘﺪ‬
‫ﻭﺍﳊﺴﺪ ﻭﺍﻟﴩ ﻭﺍﻟﻔﺴﺎﺩ ﻭﻋﺪﻡ ﺍﻹﻳﲈﻥ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ‬
‫ﺍﻟﻌﺎﻓﻴﺔ ﻭﺍﻟﺴﻼﻣﺔ‪ ،‬ﻭﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻌﲔ ﻭﻻﺓ ﺍﻷﻣﻮﺭ ﻋﲆ ﻛﻞ ﻣﺎ‬
‫ﻓﻴﻪ ﺍﻟﻌﺜﻮﺭ ﻋﲆ ﻫﺆﻻﺀ ﻭﺍﻻﻧﺘﻘﺎﻡ ﻣﻨﻬﻢ ﻷﻥ ﺟﺮﻳﻤﺘﻬﻢ ﻋﻈﻴﻤﺔ‬
‫ﻳﱰﺗﺐ ﻋﻠﻴﻬﺎ ﻇﻠﻢ ﻛﺜﲑ ﻭﻓﺴﺎﺩ ﻋﻈﻴﻢ ﻭﺇﺯﻫﺎﻕ ﻧﻔﻮﺱ ﻭﺟﺮﺍﺣﺔ‬
‫ﺁﺧﺮﻳﻦ ﺑﻐﲑ ﺣﻖ‪ ،‬ﻛﻞ ﻫﺬﺍ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﺍﻟﻌﻈﻴﻢ ﻭﺟﺮﻳﻤﺔ ﻋﻈﻴﻤﺔ‪،‬‬
‫ﻓﻨﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻌﺜﺮﻫﻢ ﻭﻳﺴﻠﻂ ﻋﻠﻴﻬﻢ ﻭﻳﻤﻜﻦ ﻣﻨﻬﻢ‪ ،‬ﻭﻧﺴﺄﻝ‬
‫‪‬‬
‫‪TR‬‬

‫ﺍﷲ ﺃﻥ ﳜﻴﺒﻬﻢ ﻭﳜﻴﺐ ﺃﻧﺼﺎﺭﻫﻢ‪ ،‬ﻭﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻮﻓﻖ ﻭﻻﺓ‬

‫ﺍﻷﻣﺮ ﻟﻠﻌﺜﻮﺭ ﻋﻠﻴﻬﻢ ﻭﺍﻹﻧﺘﻘﺎﻡ ﻣﻨﻬﻢ ﻭﳎﺎﺯﺍﲥﻢ ﻋﲆ ﻫﺬﺍ ﺍﳊﺪﺙ‬
‫ﺍﳋﺒﻴﺚ ﻭﻫﺬﺍ ﺍﻹﺟﺮﺍﻡ ﺍﻟﻌﻈﻴﻢ‪.‬‬
‫ﻭﺃﺣﺮﺽ ﻛﻞ ﻣﻦ ﻳﻌﻠﻢ ﺧﱪ ﹰﺍ ﻋﻦ ﻫﺆﻻﺀ‬ ‫ﹼ‬ ‫* ﻭﺇﲏ ﺃﻭﴆ‬
‫ﺃﻥ ﻳﺒﻠﻎ ﺍﳉﻬﺎﺕ ﺍﳌﺨﺘﺼﺔ‪ ،‬ﻋﲆ ﻛﻞ ﻣﻦ ﻋﻠﻢ ﺃﺣﻮﺍﳍﻢ ﻭﻋﻠﻢ‬
‫ﻋﻨﻬﻢ ﺃﻥ ﻳﺒﻠﻎ ﻋﻨﻬﻢ ﻷﻥ ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻌﺎﻭﻥ ﻋﲆ ﺩﻓﻊ ﺍﻹﺛﻢ‬
‫ﻭﺍﻟﻌﺪﻭﺍﻥ ﻭﻋﲆ ﺳﻼﻣﺔ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﴩ ﻭﺍﻹﺛﻢ ﻭﺍﻟﻌﺪﻭﺍﻥ ﻭﻋﲆ‬
‫ﲤﻜﲔ ﺍﻟﻌﺪﺍﻟﺔ ﻣﻦ ﳎﺎﺯﺍﺓ ﻫﺆﻻﺀ ﺍﻟﻈﺎﳌﲔ‪ ..‬ﺃﻫـ ]ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭ￯‬
‫ﻭﺍﳌﻘﺎﻻﺕ ﻻﺑﻦ ﺑﺎﺯ ‪.[٢٥٣ /٩‬‬
‫* ﻭﻫﺬﻩ ﺇﺟﺎﺑﺔ ﻟﻔﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺻﺎﻟﺢ ﺍﻟﻔﻮﺯﺍﻥ ـ ﺣﻔﻈﻪ ﺍﷲ ـ‬
‫ﻋﻦ ﻣﺴﺄﻟﺔ ﺍﻹﻏﺘﻴﺎﻻﺕ ﻭﺍﻟﺘﻔﺠﲑﺍﺕ‪.‬‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﺍﻹﻏﺘﻴﺎﻻﺕ ﻭﺍﻟﺘﺨﺮﻳﺐ ﻫﺬﺍ ﺃﻣﺮ ﻻ ﳚﻮﺯ ﻷﻧﻪ ﳚﺮ‬
‫ﻼ ﻭﺗﴩﻳﺪ ﹰﺍ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ‬
‫ﻋﲆ ﺍﳌﺴﻠﻤﲔ ﴍ ﹰﺍ ﻭﳚﺮ ﻋﲆ ﺍﳌﺴﻠﻤﲔ ﺗﻘﺘﻴ ﹰ‬
‫ﻻ ﳚﻮﺯ‪ ،‬ﺇﻧﲈ ﺍﳌﴩﻭﻉ ﻣﻊ ﺍﻟﻜﻔﺎﺭ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻣﻘﺎﺑﻠﺘﻬﻢ‬
‫ﰲ ﺍﳌﻌﺎﺭﻙ ﺇﺫﺍ ﻛﺎﻥ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ ﺍﺳﺘﻄﺎﻋﺔ ﳚﻬﺰﻭﻥ ﺍﳉﻴﻮﺵ‬
‫ﻭﻳﻐﺰﻭﻥ ﺍﻟﻜﻔﺎﺭ ﻭﻳﻘﺎﺗﻠﻮﳖﻢ ﻛﲈ ﻓﻌﻞ ﺍﻟﻨﺒﻲ ح‪ ،‬ﺃﻣﺎ ﺍﻟﺘﺨﺮﻳﺐ‬
‫ﻭﺍﻹﻏﺘﻴﺎﻻﺕ ﻓﻬﺬﺍ ﳚﺮ ﻋﲆ ﺍﳌﺴﻠﻤﲔ ﴍ ﹰﺍ‪ ،‬ﻭﺍﻟﺮﺳﻮﻝ ح ﻳﻮﻡ‬
 ‫‪‬‬
‫‪TS‬‬

‫ﻛﺎﻥ ﰲ ﻣﻜﺔ ﻗﺒﻞ ﺍﳍﺠﺮﺓ ﻛﺎﻥ ﻣﺄﻣﻮﺭ ﹰﺍ ﺑﻜﻒ ﺍﻟﻴﺪ ﱹ‪[ Z Y X‬‬
‫\ ] ^ _ ` ‪c b a‬ﱸ ]ﺍﻟﻨﺴﺎﺀ‪،[٧٧ :‬‬
‫ﻣﺄﻣﻮﺭ ﹰﺍ ﺑﻜﻒ ﺍﻟﻴﺪ ﻋﻦ ﻗﺘﺎﻝ ﺍﻟﻜﻔﺎﺭ ﻷﻧﻪ ﻣﺎ ﻋﻨﺪﻫﻢ ﺍﺳﺘﻄﺎﻋﺔ‬
‫ﻟﻘﺘﺎﻝ ﺍﻟﻜﻔﺎﺭ ﻭﻟﻮ ﻗﺘﻠﻮﺍ ﺃﺣﺪ ﹰﺍ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﻟﻘﺘﻠﻬﻢ ﺍﻟﻜﻔﺎﺭ ﻋﻦ‬
‫ﺁﺧﺮﻫﻢ ﻭﺍﺳﺘﺄﺻﻠﻮﻫﻢ ﻋﻦ ﺁﺧﺮﻫﻢ ﻷﳖﻢ ﺃﻗﻮ￯ ﻣﻨﻬﻢ ﻭﻫﻢ‬
‫ﲢﺖ ﻭﻃﺄﲥﻢ ﻭﺷﻮﻛﺘﻬﻢ‪ ،‬ﻓﺎﻹﻏﺘﻴﺎﻝ ﻳﺴﺒﺐ ﻗﺘﻞ ﺍﳌﺴﻠﻤﲔ‬
‫ﺍﳌﻮﺟﻮﺩﻳﻦ ﰲ ﺍﻟﺒﻠﺪ ﻣﺜﻠﲈ ﺗﺸﺎﻫﺪﻭﻥ ﺍﻵﻥ ﻭﺗﺴﻤﻌﻮﻥ‪ ،‬ﻫﺬﺍ ﻟﻴﺲ‬
‫ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻭﻻ ﻫﻮ ﻣﻦ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻫﺬﺍ ﳚﺮ ﻋﲆ‬
‫ﺍﳌﺴﻠﻤﲔ ﴍ ﹰﺍ‪ ،‬ﻫﻞ ﺍﻟﺮﺳﻮﻝ ح ﻭﺍﻟﺼﺤﺎﺑﺔ ﻳﻮﻡ ﻛﺎﻧﻮﺍ ﰲ ﻣﻜﺔ‬
‫ﻫﻞ ﻛﺎﻧﻮﺍ ﻳﻘﺘﻠﻮﻥ ﺍﻟﻜﻔﺎﺭ؟ ﺃﺑﺪ ﹰﺍ‪ ،‬ﺑﻞ ﻛﺎﻧﻮﺍ ﻣﻨﻬﻴﲔ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻫﻞ‬
‫ﻛﺎﻧﻮﺍ ﳜﺮﺑﻮﻥ ﺃﻣﻮﺍﻝ ﺍﻟﻜﻔﺎﺭ ﻭﻫﻢ ﰲ ﻣﻜﺔ؟ ﺃﺑﺪ ﹰﺍ‪ ،‬ﻛﺎﻧﻮﺍ ﻣﻨﻬﻴﲔ‬
‫ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﺎﻟﺮﺳﻮﻝ ح ﻣﺄﻣﻮﺭ ﺑﺎﻟﺪﻋﻮﺓ ﻭﺍﻟﺒﻼﻍ ﻓﻘﻂ ﻭﻫﻮ‬
‫ﰲ ﻣﻜﺔ‪ ،‬ﺃﻣﺎ ﺍﻟﻘﺘﺎﻝ ﺇﻧﲈ ﻛﺎﻥ ﰲ ﺍﳌﺪﻳﻨﺔ ﳌﺎ ﺻﺎﺭ ﻟﻺﺳﻼﻡ ﺩﻭﻟﺔ«‬
‫]ﴍﻳﻂ ﻓﺘﺎﻭ￯ ﺍﻟﻌﻠﲈﺀ ﰲ ﺣﻜﻢ ﺍﻟﺘﻔﺠﲑﺍﺕ ﻭﺍﳌﻈﺎﻫﺮﺍﺕ ﻭﺍﻻﻏﺘﻴﺎﻻﺕ[‪.‬‬
‫‪‬‬
‫‪TT‬‬

‫ا‪L‬رﻫﺎب‬

‫* ﺍﻹﺭﻫﺎﺏ ﻫﻮ ﻛﻞ ﻣﺎ ﳜﻴﻒ ﺍﻟﻨﺎﺱ ﻭﻳﺮﻫﺒﻬﻢ ﺑﻐﲑ ﺣﻖ‪،‬‬

‫ﻭﻣﺎ ﳞﺪﺩ ﺣﻴﺎﲥﻢ ﻭﻳﺘﻠﻒ ﳑﺘﻠﻜﺎﲥﻢ‪ ،‬ﻭﺗﺘﻌﺪﺩ ﺻﻮﺭ ﺍﻹﺭﻫﺎﺏ ﻭﻓﻖ‬
‫ﺃﻫﺪﺍﻑ ﻭﻧﺰﻭﺍﺕ ﺍﻟﻌﺼﺎﺑﺎﺕ ﺍﳌﻨﻔﺬﺓ ﻹﺛﺎﺭﺓ ﺍﻟﻔﻮﴇ ﻭﺍﻟﻔﺴﺎﺩ ﰲ‬
‫ﺍﻷﺭﺽ‪ ،‬ﻭﻗﺪ ﺑﺪﺃﺕ ﺍﻟﻔﺘﻨﺔ ﻣﻨﺬ ﻓﺠﺮ ﺍﻹﺳﻼﻡ ﻣﻦ ﺷﻖ ﻋﺼﺎ‬
‫ﺍﻟﻄﺎﻋﺔ ﻭﺍﳋﺮﻭﺝ ﻋﲆ ﺍﳉﲈﻋﺔ‪ ،‬ﻭﺗﺘﻮﺍﱃ ﺍﳌﺤﻦ ﻋﲆ ﻣﺮ ﺍﻟﻌﺼﻮﺭ‬
‫ﻭﻳﺼﻞ ﺍﻷﻣﺮ ﺇﱃ ﺇﺯﻫﺎﻕ ﺍﻷﺭﻭﺍﺡ ﻭﳖﺐ ﺍﻷﻣﻮﺍﻝ ﺍﳌﻌﺼﻮﻣﺔ ﻭﻫﺘﻚ‬
‫ﺍﻷﻋﺮﺍﺽ ﺍﳌﺼﻮﻧﺔ‪ ،‬ﻭﺗﺰﺩﺍﺩ ﺍﻷﺣﻮﺍﻝ ﺳﻮ ﹰﺀﺍ ﻟﺘﺼﻞ ﺇﱃ ﺍﳋﻄﻒ‬
‫ﺍﳉﲈﻋﻲ ﻟﻠﺒﴩ ﰲ ﺍﳌﺮﺍﻛﺐ ﺍﳉﻮﻳﺔ ﻭﺍﻟﺒﺤﺮﻳﺔ ﻭﺍﻹﻏﺘﻴﺎﻻﺕ ﺍﻟﻔﺮﺩﻳﺔ‬
‫ﻭﺍﳉﲈﻋﻴﺔ ﻭﺍﳌﻈﺎﻫﺮﺍﺕ ﺍﻟﺼﺎﺧﺒﺔ ﻭﺍﻟﺘﻔﺠﲑﺍﺕ ﺍﻟﻌﺸﻮﺍﺋﻴﺔ ﰲ‬
‫ﺍﻷﺳﻮﺍﻕ ﻭﺍﳌﺠﻤﻌﺎﺕ ﺍﻟﺴﻜﻨﻴﺔ ﻭﺍﳌﻨﺸﺂﺕ ﺍﳊﻜﻮﻣﻴﺔ ﻭﺍﻹﻧﻘﻼﺑﺎﺕ‬
‫ﺍﻟﴩﻁ ﻭﺭﺟﺎﻝ ﺍﻷﻣﻦ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ‬
‫ﻋﲆ ﺭﺅﺳﺎﺀ ﺍﻟﺪﻭﻝ ﻭﻗﺘﻞ ﹸ ﹶ‬
‫ﺻﻮﺭ ﺍﻹﺭﻫﺎﺏ ﺍﳌﻔﺰﻉ ﺍﻟﺬﻱ ﻋﻢ ﴍﻩ ﺍﻟﻌﺎﱂ ﺑﺄﴎﻩ‪ ،‬ﻭﻟﻴﺴﺖ ﺑﻼﺩﻧﺎ‬
‫ﺃﻋﻨﻲ »ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ« ﺃﻭﻓﺮ ﺣﻈ ﹰﺎ ﻣﻦ ﻏﲑﻫﺎ ـ ﺣﻔﻈﻬﺎ‬
‫ﺍﷲ ﻣﻦ ﻛﻞ ﺳﻮﺀ ﻭﻣﻜﺮﻭﻩ ﻓﻘﺪ ﻧﺎﳍﺎ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﻜﺎﺋﺪ ـ ﻳﻘﻮﻡ ﻋﲆ‬
‫ﻣﺰﺍﻭﻟﺔ ﺗﻠﻚ ﺍﳉﺮﺍﺋﻢ ﺇﺭﻫﺎﺑﻴﻮﻥ ﺑﺎﻋﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻟﻠﺸﻴﻄﺎﻥ ـ ﻭﺍﻟﻌﻴﺎﺫ‬
‫ﺑﺎﷲ ـ ﺃﺻﺤﺎﺏ ﻣﻘﺎﺻﺪ ﺳﻴﺌﺔ ﻭﻋﻘﺎﺋﺪ ﻓﺎﺳﺪﺓ ﻭﺃﻓﻜﺎﺭ ﻣﻨﺤﺮﻓﺔ‬
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‫‪TU‬‬

‫ﻭﺷﻬﻮﺍﺕ ﺷﺎﺫﺓ‪ ،‬ﲡﺮﺩﻭﺍ ﻣﻦ ﻛﻞ ﺍﻟﻘﻴﻢ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ‬

‫ﻭﺍﺷﱰﻭﺍ ﺍﻟﻀﻼﻟﺔ ﺑﺎﳍﺪ￯ ﻭﺍﻟﻌﺬﺍﺏ ﺑﺎﳌﻐﻔﺮﺓ‪.‬‬
‫* ﻟﻘﺪ ﲢﻮﻝ ﺍﻹﺭﻫﺎﺏ ﰲ ﻭﻗﺘﻨﺎ ﺍﳊﺎﴐ ﺇﱃ ﺇﺭﻫﺎﺏ ﻣﻨﻈﻢ‬
‫ﴎﻳﻊ ﺍﻻﻧﺘﺸﺎﺭ ﻋﱪ ﺍﻟﻘﺎﺭﺍﺕ ﻭﺍﻟﺒﺤﺎﺭ ﻟﺘﻮﻓﺮ ﺍﻹﻣﻜﺎﻧﺎﺕ ﺍﳌﺎﺩﻳﺔ‬
‫ﻭﻛﺜﺮﺓ ﺍﻷﴍﺍﺭ ﻭﻭﺟﻮﺩ ﺍﻷﺟﻬﺰﺓ ﻭﻭﺳﺎﺋﻞ ﺍﻻﺗﺼﺎﻝ ﺍﳌﺘﻘﺪﻣﺔ‪،‬‬
‫ﳑﺎ ﺟﻌﻠﻪ ﺃﺷﺪ ﻓﺘﻜ ﹰﺎ ﰲ ﺍﻷﻣﺔ ﻭﺃﺑﻠﻎ ﺃﺛﺮ ﹰﺍ ﰲ ﴐﺭﻫﺎ‪.‬‬
‫* ﺇﺭﻫﺎﺏ ﻓﻜﺮﻱ ﺗﺒﻨﺘﻪ ﲨﺎﻋﺎﺕ ﻭﻗﻨﻮﺍﺕ ﺑﺎﺳﻢ ﺍﻟﺪﻋﻮﺓ‬
‫ﻭﺍﻹﺻﻼﺡ‪ ،‬ﻭﺑﺎﺳﻢ ﺍﳉﻬﺎﺩ ﻭﺇﻋﺎﺩﺓ ﺍﳋﻼﻓﺔ ﺗﻨﻄﻠﻖ ﻣﻦ ﻫﻨﺎ‬
‫ﻭﻫﻨﺎﻙ‪ ،‬ﻛﺎﻥ ﺍﻟﻮﺍﺟﺐ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺩﻋﺎﺓ ﻟﻠﺤﻖ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻭﻟﻜﻨﻬﺎ‬
‫ﺍﻷﺻﺎﺑﻊ ﺍﳋﻔﻴﺔ ﻫﻲ ﺍﻟﺘﻲ ﺗﺴﲑﻫﻢ ﻭﺗﻘﻒ ﺧﻠﻔﻬﻢ‪ ،‬ﻭﳛﺘﻤﻲ ﺃﺣﺪ‬
‫ﺩﻋﺎﺓ ﺍﻟﻔﻮﴇ ﻭﺍﻟﻔﺴﺎﺩ ﰲ ﺑﺮﻳﻄﺎﻧﻴﺎ‪ ،‬ﺇﻧﻪ ﺍﳌﻔﱰﻱ ﺳﻌﺪ ﺍﻟﻔﻘﻴﻪ‬
‫ﻟﻴﻨﻔﺚ ﺳﻤﻮﻣﻪ ﻋﱪ ﻗﻨﺎﺗﻪ ﺍﻟﻔﺎﺳﺪﺓ ﺇﱃ ﺑﻼﺩ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺴﻨﱠﺔ ﺃﻋﺰﻫﺎ‬
‫ﺍﷲ ﺑﺎﻹﺳﻼﻡ‪ ،‬ﺇﱃ ﺃﻫﻠﻪ ﻭﺫﻭﻳﻪ ـ ﻭﻟﻸﺳﻒ ـ ﻭﻟﻘﺪ ﻗﺎﺑﻠﺖ ﻋﺪﺩ ﹰﺍ‬
‫ﻣﻦ ﺿﺤﺎﻳﺎﻩ ﺍﳌﻐﺮﺭ ﲠﻢ ﰲ ﺍﻟﺴﺠﻦ‪ ،‬ﻭﻗﺪ ﻻﺡ ﻋﲆ ﻭﺟﻮﻫﻬﻢ‬
‫ﺍﻷﺳﻰ ﻭﺍﻟﻨﺪﻡ‪ ،‬ﺑﻞ ﻭﻋﱪﻭﺍ ﻋﻦ ﺫﻟﻚ ﺑﺤﺮﻗﺔ ﺷﺪﻳﺪﺓ‪.‬‬
‫* ﺇﻥ ﻣﻦ ﺻﻮﺭ ﺍﻹﺭﻫﺎﺏ ﺍﳊﴘ ﻣﺎ ﺃﻗﺪﻡ ﻋﻠﻴﻪ ﺃﺑﻮ ﻟﺆﻟﺆﺓ‬
‫ﺍﳌﺠﻮﳼ ﰲ ﻗﺘﻠﻪ ﻟﻠﻔﺎﺭﻭﻕ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻭﻣﻦ ﻣﻌﻪ ﰲ‬
‫‪‬‬
‫‪TV‬‬

‫ﺻﻼﺓ ﺍﻟﺼﺒﺢ {‪ ،‬ﻭﻗﺪ ﹸﴐﺑﺖ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺻﻤﻴﻤﻬﺎ‬

‫ﰲ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ ﺍﻷﻟﻴﻤﺔ ﻭﺍﻧﻜﴪ ﺑﺎﺏ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻭﻣﻦ ﻭﺭﺍﺀ ﺫﻟﻚ‬
‫ﺃﺻﺤﺎﺏ ﺍﻹﺭﻫﺎﺏ ﺍﻟﻔﻜﺮﻱ ﻭﻻ ﺗﺰﺍﻝ ﺃﺫﻧﺎﲠﻢ ﺑﺎﻗﻴﺔ ﻳﻜﻴﺪﻭﻥ‬
‫ﻷﻫﻞ ﺍﻟﺴﻨﺔ ﻣﻊ ﻣﻦ ﻳﺴﻌﻮﻥ ﻟﻠﺘﻘﺎﺭﺏ ﻣﻌﻬﻢ ﺭﻏﻢ ﺍﺧﺘﻼﻑ‬
‫ﺍﻟﻠﻐﺔ ﻭﺍﻟﺪﻳﻦ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻳﻘﻴﻤﻮﻥ ﺍﺣﺘﻔﺎﻻﹰ ﻛﻞ ﺳﻨﺔ ﺑﻤﻨﺎﺳﺒﺔ‬
‫ﻣﺮﻭﺭ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ ﻳﺴﻤﻮﳖﺎ ﺍﺣﺘﻔﺎﻻﺕ ﺑﺎﺑﺎ ﺷﺠﺎﻉ ﻳﻌﻨﻮﻥ ﺃﺑﺎ‬
‫ﻟﺆﻟﺆﺓ ﺍﳌﺠﻮﳼ؛ ﻟﻌﻨﻪ ﺍﷲ‪.‬‬
‫* ﻭﺗﺘﻮﺍﱃ ﻓﺼﻮﻝ ﺍﻹﺭﻫﺎﺏ ﻭﻳﺘﺒﻨﻰ ﻋﺒﺪﺍﷲ ﺑﻦ ﺳﺒﺄ ﺍﻟﻴﻬﻮﺩﻱ‬
‫ـ ﺍﻟﺬﻱ ﺃﻇﻬﺮ ﺍﻹﺳﻼﻡ ﻭﺃﺑﻄﻦ ﺍﻟﻜﻔﺮ ـ ﻣﻘﺘﻞ ﺍﳋﻠﻴﻔﺔ ﻋﺜﲈﻥ ﺑﻦ‬
‫ﻋﻔﺎﻥ < ﰲ ﺍﳌﺪﻳﻨﺔ ﻣﻊ ﺛﻠﺔ ﻣﻌﻪ ﻣﻦ ﺍﻟﻐﻮﻏﺎﺋﻴﲔ ﺑﻌﺪ ﺗﻀﻠﻴﻠﻪ ﳍﻢ‬
‫ﺑﺎﻓﱰﺍﺀﺍﺗﻪ ﻋﲆ ﺍﳋﻠﻴﻔﺔ <‪ ،‬ﺛﻢ ﻳﺴﺘﻤﺮ ﺍﳌﺴﻠﺴﻞ ﻭﻳﻘﺘﻞ ﺍﳋﺎﺭﺟﻲ‬
‫ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻠﺠﻢ ﺍﳋﻠﻴﻔﺔ ﻋﲇ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ < ﻭﻫﻮ ﰲ‬
‫ﻃﺮﻳﻘﻪ ﻟﺼﻼﺓ ﺍﻟﻔﺠﺮ ﰲ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻭﻗﺘﻠﻮﺍ ﻃﻠﺤﺔ ﻭﺍﻟﺰﺑﲑ ﻣﻦ‬
‫ﺍﻟﻌﴩﺓ ﺍﳌﺒﴩﻳﻦ ﺑﺎﳉﻨﺔ‪ ،‬ﻭﺗﺴﺒﺒﻮﺍ ﰲ ﻗﺘﻞ ﺍﳊﺴﲔ ﺑﻦ ﻋﲇ }‪،‬‬
‫ﻭﰲ ﻗﺘﻞ ﺍﺑﻦ ﺍﻟﺰﺑﲑ‪ ..‬ﻭﻫﻞ ﺳﻴﻨﺘﻬﻮﻥ؟‪ .‬ﺭﻭﻱ ﻋﻦ ﻋﲇ ﻗﻮﻟﻪ <‪:‬‬
‫»ﻭﺍﻟﺬﻱ ﻧﻔﴘ ﺑﻴﺪﻩ ﺇﳖﻢ ﻟﻔﻲ ﺃﺻﻼﺏ ﺍﻟﺮﺟﺎﻝ ﻭﺳﻴﺨﺮﺟﻮﻥ‬
‫ﻭﳜﺮﺟﻮﻥ ﺣﺘﻰ ﳜﺮﺝ ﺁﺧﺮﻫﻢ ﻣﻊ ﺍﳌﺴﻴﺢ ﺍﻟﺪﺟﺎﻝ«‪ ،‬ﻭﺍﻟﺸﻮﺍﻫﺪ‬
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‫‪TW‬‬

‫ﻣﻮﺟﻮﺩﺓ ﻭﺍﻹﺭﻫﺎﺏ ﻟﻴﺲ ﻟﻪ ﻭﻃﻦ ﻭﺍﻹﺳﻼﻡ ﺑﺮﺉ ﻣﻨﻪ ﺑﺮﺍﺀﺓ‬

‫ﺍﻟﺬﺋﺐ ﻣﻦ ﺩﻡ ﻳﻮﺳﻒ‪.‬‬
‫* ﻭﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭ ﺍﻹﺭﻫﺎﺏ ﻭﰲ ﺍﻟﻘﺮﻥ ﺍﳌﺎﴈ ﺫﻟﻜﻢ‬
‫ﺍﻹﻋﺘﺪﺍﺀ ﺍﻟﻐﺎﺷﻢ ﺍﻟﻈﺎﱂ ﻋﲆ ﻣﺆﺳﺲ ﺍﻟﺒﻼﺩ ﺍﳌﻠﻚ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ~‬
‫ﻭﻫﻮ ﻳﻄﻮﻑ ﺣﻮﻝ ﺍﻟﻜﻌﺒﺔ ﻃﻮﺍﻑ ﺍﻹﻓﺎﺿﺔ ﻳﻮﻡ ﲨﻌﺔ ﻋﺎﻡ ‪١٣٥٣‬ﻫـ‬
‫ﻭﻳﻨﺠﻴﻪ ﺍﷲ ﻣﻦ ﻏﺪﺭﻫﻢ‪ ،‬ﻭﻫﺬﺍ ﺑﺪﺍﻓﻊ ﺍﳊﻘﺪ ﻭﺍﳊﺴﺪ ﺍﻟﺬﻱ ﺃﻛﻞ‬
‫ﻗﻠﻮﲠﻢ ﻋﲆ ﻫﺬﺍ ﺍﻹﻣﺎﻡ ﺍﻟﺬﻱ ﺃﺣﻴﺎ ﺍﷲ ﺑﻪ ﺍﻟﺴﻨﻦ ﻭﻗﻤﻊ ﺑﻪ ﺃﻫﻞ‬
‫ﺍﻟﺒﺪﻉ ﻭﺃﻣﻦ ﺍﻟﻨﺎﺱ ﻋﲆ ﺃﻣﻮﺍﳍﻢ ﻭﺃﻋﺮﺍﺿﻬﻢ ﺑﻔﻀﻞ ﺍﷲ ﻭﻣﻨﺘﻪ‪.‬‬
‫* ﻭﺗﺄﰐ ﻓﺘﻨﺔ ﺍﳊﺮﻡ ﻋﺎﻡ ‪١٤٠٠‬ﻫـ ﻭﻣﺎ ﻫﻲ ﺇﻻ ﺻﻮﺭﺓ ﻣﻦ‬
‫ﺻﻮﺭ ﺍﻹﺭﻫﺎﺏ ﻭ ﹸﻳﻘﴣ ﻋﻠﻴﻬﺎ ـ ﻭﷲ ﺍﳊﻤﺪ ـ ﰲ ﻭﻗﺖ ﻭﺟﻴﺰ‬
‫ﺑﻔﻀﻞ ﺍﷲ ﺛﻢ ﺑﻔﻀﻞ ﺭﺟﺎﻝ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺨﻠﺼﲔ ﻭﺍﳉﻨﺪ ﺍﳌﻴﺎﻣﲔ‬
‫ﻭﳛﺎﻛﻢ ﻣﺮﺗﻜﺒﻮﻫﺎ ﺑﺤﻜﻢ ﺍﷲ ﻭﻛﻞ ﻳﺄﺧﺬ ﺟﺰﺍﺀﻩ ﻭﱂ ﻳﻨﺎﻟﻮﺍ ﺇﻻ‬
‫ﺍﳋﺰﻱ ﻭﺍﻟﻌﺎﺭ‪ ،‬ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺳﻮﺀ ﺍﳋﺎﲤﺔ‪.‬‬
‫* ﻭﻣﺎ ﺍﻟﺘﻔﺠﲑ ﺍﻹﺟﺮﺍﻣﻲ ﺍﻵﺛﻢ ﺍﻟﺬﻱ ﺣﺼﻞ ﰲ ﺍﻟﻌﻠﻴﺎ ﰲ‬
‫ﺍﻟﺮﻳﺎﺽ ﻣﻦ ﻓﺌﺔ ﺿﺎﻟﺔ ﻣﻌﺘﺪﻳﺔ ﺇﻻ ﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭ ﺍﻹﺭﻫﺎﺏ‬
‫ﺍﻟﺬﻱ ﻫﺰ ﺍﻟﺒﻼﺩ ﺗﺪﺍﻋﻴ ﹰﺎ ﳌﺎ ﺣﺪﺙ ﻣﻦ ﺟﺮﺍﺀ ﺫﻟﻚ ﻣﻦ ﻗﺘﻞ‬
‫ﺃﻧﻔﺲ ﺑﺮﻳﺌﺔ ﻭﺇﺗﻼﻑ ﺃﻣﻮﺍﻝ ﻭﳑﺘﻠﻜﺎﺕ ﳏﱰﻣﺔ ﻭﺗﺮﻭﻳﻊ ﻟﻠﻨﺎﺱ‬
‫‪‬‬
‫‪TX‬‬

‫ﻭﺗﺰﻳﺪ ﺍﳌﺤﻨﺔ ﻭﳛﺰﻥ ﺍﻟﻘﻠﺐ ﻳﻮﻡ ﺃﻥ ﹸﺃﻋﻠﻦ ﺃﻥ ﺍﳉﻨﺎﺓ ﺳﻌﻮﺩﻳﻮﻥ‬

‫ـ ﻭﻟﻸﺳﻒ ـ ﻭﻗﺪ ﻧﻔﺬ ﺣﻜﻢ ﺍﷲ ﻓﻴﻬﻢ ﻭﺃﻓﻀﻮﺍ ﺇﱃ ﻣﺎ ﻗﺪﻣﻮﺍ‬
‫ﲠﺬﻩ ﺍﳋﺎﲤﺔ ﺍﳌﻨﻜﺮﺓ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪.‬‬
‫* ﻭﺗﺘﻮﺍﱃ ﺍﻟﻔﺘﻦ ﻋﲆ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﻷﳖﺎ ﺍﳌﺴﺘﻬﺪﻓﺔ ﻭﺍﻟﱰﻛﻴﺰ‬
‫ﻋﻠﻴﻬﺎ ﺃﺷﺪ ﻣﻦ ﻏﲑﻫﺎ ﺣﺴﺪ ﹰﺍ ﻣﻦ ﻋﻨﺪ ﺃﻧﻔﺴﻬﻢ ﳌﺎ ﲢﻘﻖ ﻓﻴﻬﺎ‬
‫ﻣﻦ ﺍﻟﻨﻌﻢ ﻭﺍﳋﲑ ﺍﻟﻌﻤﻴﻢ ﻭﺍﳌﻜﺎﻧﺔ ﺍﻟﻌﺎﻟﻴﺔ ﺑﲔ ﺍﻟﺪﻭﻝ ﻭ ﹸﻳﻘﺪﻡ‬
‫ﺍﻹﺭﻫﺎﺑﻴﻮﻥ ﺍﳋﻮﻧﺔ ﻋﲆ ﺍﻟﺘﻔﺠﲑ ﺍﻷﺷﺪ ﻋﻨﻔ ﹰﺎ ﻣﻦ ﺳﺎﺑﻘﻪ ﰲ ﻣﺪﻳﻨﺔ‬
‫ﺍﳋﱪ ﰲ ﺍﳌﻨﻄﻘﺔ ﺍﻟﴩﻗﻴﺔ ﻋﺎﻡ ‪١٤١٧‬ﻫـ ﳌﺎ ﺗﺮﺗﺐ ﻋﲆ ﺫﻟﻚ ﻣﻦ‬
‫ﻗﺘﻞ ﻭﺟﺮﻭﺡ ﻟﻠﻤﺴﻠﻤﲔ ﻭﺍﳌﺴﺘﺄﻣﻨﲔ ﻭﺗﺮﻭﻳﻊ ﻟﻶﻣﻨﲔ ﻭﻓﺴﺎﺩ‬
‫ﻛﺒﲑ‪ ،‬ﻓﻨﺴﺄﻝ ﺍﷲ ﺃﻥ ﳛﻤﻲ ﺑﻼﺩﻧﺎ ﻭﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻛﻞ ﻏﺎﺩﺭ‪.‬‬
‫* ﻭﻫﺆﻻﺀ ﺍﳋﻮﺍﺭﺝ ﻟﻦ ﻳﻘﻔﻮﺍ ﻋﻨﺪ ﺣﺪ ﻓﺄﻗﺪﻣﻮﺍ ﻋﲆ ﺃﺑﺸﻊ‬
‫ﺻﻮﺭﺓ ﻟﻺﺭﻫﺎﺏ ﺣﺎﻭﻟﻮﺍ ﲠﺎ ﺍﻹﺳﺎﺀﺓ ﻷﺑﺮﺯ ﺭﺟﺎﻝ ﺍﻷﻣﻦ ﰲ‬
‫ﺑﻼﺩﻧﺎ‪ ،‬ﻭﻫﻮ ﺳﻤﻮ ﺍﻷﻣﲑ ﳏﻤﺪ ﺑﻦ ﻧﺎﻳﻒ ـ ﺣﻔﻈﻪ ﺍﷲ ـ ﻭﺫﻫﺐ‬
‫ﻣﻨﻔﺬﻫﺎ ﺿﺤﻴﺘﻬﺎ ﳑﺰﻗ ﹰﺎ ﴍ ﳑﺰﻕ ﻭﺃﻧﺠﻰ ﺍﷲ ﻫﺪﻓﻬﻢ ﻣﻦ ﻛﻴﺪﻫﻢ‬
‫ﺑﻤﻨﹼﻪ ﻭﻓﻀﻠﻪ ﻭﺧﺎﺏ ﺍﳌﱰﺑﺼﻮﻥ ﺍﳊﺎﻗﺪﻭﻥ‪.‬‬
‫* ﻭﻫﻜﺬﺍ ﺗﺘﺎﺑﻊ ﻓﺼﻮﻝ ﺍﻹﺭﻫﺎﺏ ﺍﳌﻘﻴﺖ ﻣﻦ ﺣﲔ ﻵﺧﺮ‬
‫ﻣﻦ ﻗﺮﻳﺐ ﻭﺑﻌﻴﺪ ﻛﻠﻪ ﺑﺘﺪﺑﲑ ﺍﻷﻋﺪﺍﺀ ﻭﺩﻋﻤﻬﻢ ﻭﺇﻥ ﺃﻋﻠﻨﻮﺍ‬
 ‫‪‬‬
‫‪TY‬‬

‫ﺍﻻﺳﺘﻨﻜﺎﺭ ﻭﺑﺎﺭﻛﻮﺍ ﺍﻻﻧﺘﺼﺎﺭ‪ ،‬ﻭﻟﻨﻌﻠﻢ ﺃﳖﻢ ﻭﺭﺍﺀ ﻛﻞ ﻓﺘﻨﺔ‪.‬‬

‫* ﺇﻥ ﺍﻹﺭﻫﺎﺑﻴﲔ ﺍﳌﺤﻠﻴﲔ ﱂ ﻳﻘﺪﻣﻮﺍ ﻋﲆ ﺃﻓﻌﺎﳍﻢ ﺍﻟﺸﻨﻴﻌﺔ‬
‫ﻣﻦ ﻓﺮﺍﻍ ﺑﻞ ﻧﺘﻴﺠﺔ ﻣﺎ ﺗﻠﻘﻮﻩ ﻣﻦ ﺍﻟﺬﻳﻦ ﺗﺒﻨﻮﺍ ﺃﻓﻜﺎﺭ ﺍﳋﻮﺍﺭﺝ‬
‫ﻣﻦ ﺑﻨﻲ ﺟﻨﺴﻬﻢ ﺑﺘﺤﻤﻴﺴﻬﻢ ﻟﻠﺪﻳﻦ ﺑﻼ ﻋﻠﻢ ﴍﻋﻲ ﺑﺎﺳﻢ‬
‫ﺍﳉﻬﺎﺩ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﺻﻼﺡ ﻋﱪ ﺍﻟﻜﺘﺐ ﻭﺍﻷﴍﻃﺔ ﻭﺍﳉﻠﺴﺎﺕ‬
‫ﺍﳌﺴﺘﺨﻔﻴﺔ ﻭﺑﻌﺾ ﺍﳌﻮﺍﻗﻊ ﺍﻟﺘﻲ ﻳﻜﺘﺐ ﻓﻴﻬﺎ ﺃﺻﺤﺎﺏ ﺍﻷﻫﻮﺍﺀ‬
‫ﻭﻏﲑ ﺫﻟﻚ ﻣﻊ ﻗﻠﺔ ﺍﻟﺮﻗﺎﺑﺔ ﻣﻦ ﻭﻻﺓ ﺃﻣﻮﺭﻫﻢ ـ ﻭﻟﻸﺳﻒ ـ ﻭﻫﺬﺍ‬
‫ﻣﺎ ﺟﻌﻠﻬﻢ ﻳﻘﺪﻣﻮﻥ ﻋﲆ ﻫﺬﻩ ﺍﻷﻋﲈﻝ ﺍﻟﺴﻴﺌﺔ ﺩﻭﻥ ﺃﻥ ﻳﻔﻜﺮﻭﺍ ﰲ‬
‫ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻭﺍﻟﺪﳞﻢ‪ ،‬ﻓﻘﺪ ﹸﳖﻮﺍ ﻋﻦ ﺫﻟﻚ‪ ،‬ﺃﻭ ﺍﻟﻌﻠﲈﺀ ﺍﳌﺸﻬﻮﺭﻳﻦ‬
‫ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻔﻀﻞ‪ ،‬ﻓﻘﺪ ﹸﺣ ﱢﺬﺭﻭﺍ ﻣﻨﻬﻢ ﻣﻊ ﺍﻟﺘﻨﻘﻴﺺ ﻣﻦ ﻗﺪﺭﻫﻢ‬
‫ﺑﺎﻟﻄﻌﻦ ﰲ ﺃﻣﺎﻧﺘﻬﻢ ﻭﺃﳖﻢ ﻻ ﻳﻔﻘﻬﻮﻥ ﺍﻟﻮﺍﻗﻊ ﻭﱂ ﳛﻤﻠﻮﺍ ﺍﻟﺴﻼﺡ‬
‫ﻭﱂ ﳜﻮﺿﻮﺍ ﺍﳌﻌﺎﺭﻙ‪ ،‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻹﲥﺎﻣﺎﺕ ﺍﻟﺘﻲ ﹸﳞﺪﻑ‬
‫ﻣﻦ ﻭﺭﺍﺋﻬﺎ ﺍﻹﺳﺘﺨﻔﺎﻑ ﺑﲈ ﳛﻤﻠﻮﻧﻪ ﻣﻦ ﴍﻳﻌﺔ ﺍﷲ‪ ،‬ﻓﻠﻴﺘﺤﻤﻞ‬
‫ﺃﻭﻟﺌﻚ ﻧﺘﺎﺋﺞ ﺃﻓﻌﺎﳍﻢ ﺍﳌﻨﻜﺮﺓ ﻭﻣﺎ ﺗﺮﺗﺐ ﻋﻠﻴﻬﺎ ﻣﻦ ﻣﻔﺎﺳﺪ ﻋﻈﻴﻤﺔ‬
‫ﺃﴐﺕ ﺑﺎﻟﺒﻼﺩ ﻭﺍﻟﻌﺒﺎﺩ‪.‬‬
‫* ﺇﻥ ﺍﻟﻮﺍﺟﺐ ﺃﻥ ﻧﻌﺎﻟﺞ ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ ﺍﻟﻀﺎﻟﺔ ﻭﻧﻌﻤﻞ ﻣﻊ‬
‫ﻣﻦ ﻭﻻﻫﻢ ﺍﷲ ﺃﻣﺮﻧﺎ ﻋﲆ ﲡﻔﻴﻒ ﻣﻨﺎﺑﻌﻬﺎ ﺑﺼﺪﻕ ﻭﺇﺧﻼﺹ‬
‫‪‬‬
‫‪UP‬‬

‫ﻭﻟﻴﺲ ﺷﻌﺎﺭﺍﺕ ﻓﻘﻂ‪ ،‬ﻭﻧﻀﻊ ﺃﻳﺪﻳﻨﺎ ﰲ ﺃﻳﺪﳞﻢ ﻭﻧﺘﻌﺎﻭﻥ ﻣﻌﻬﻢ‬

‫ﻋﲆ ﺍﻟﱪ ﻭﺍﻟﺘﻘﻮ￯ ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻼﺝ ﳍﺬﻩ ﺍﻷﻓﻜﺎﺭ ﺑﺎﻟﻄﺮﻕ‬
‫ﺍﻟﴩﻋﻴﺔ ﻟﺘﺠﻨﻰ ﺍﻟﻔﺎﺋﺪﺓ ﺍﳌﺮﺟﻮﺓ ﺑﺈﺫﻥ ﺍﷲ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ¿‬
‫‪ È Ç Æ Å Ä ÃÂ Á À‬ﱸ ]ﺍﳌﺎﺋﺪﺓ‪.[٢ :‬‬
‫* ﻗﺎﻝ ﺳﲈﺣﺔ ﺍﳌﻔﺘﻲ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪﺍﷲ ﺁﻝ ﺍﻟﺸﻴﺦ‪ ،‬ﺣﻔﻈﻪ‬
‫ﻋﻢ ﻛﺜﲑ ﹰﺍ ﻣﻦ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪،‬‬
‫ﺍﷲ‪» :‬ﺇﻧﻨﺎ ﻧﻮﺍﺟﻪ ﻓﻜﺮ ﹰﺍ ﺇﺭﻫﺎﺑﻴ ﹰﺎ ﹼ‬
‫ﻓﻼﺑﺪ ﺃﻥ ﻧﻌﺎﻟﺞ ﻫﺬﺍ ﺍﻟﻔﻜﺮ ﺍﻹﺭﻫﺎﰊ ﻋﲆ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﹼﺔ‬
‫ﰲ ﺧﻄﺒﻨﺎ ﺑﲔ ﺁﻥ ﻭﺁﺧﺮ‪ ،‬ﻓﻨﻮﺟﻪ ﺃﻓﺮﺍﺩ ﺍﳌﺠﺘﻤﻊ ﻭﻧﺤﺬﺭﻫﻢ ﻣﻦ‬
‫ﺍﳌﺰﺍﻟﻖ ﻭﺍﳌﻬﺎﻟﻚ ﻭﻣﻦ ﺍﻹﻧﺠﺮﺍﻑ ﰲ ﺍﻟﺒﺎﻃﻞ ﻭﻧﺄﺧﺬ ﺑﺄﻳﺪﳞﻢ ﳌﺎ‬
‫ﻓﻴﻪ ﺧﲑ ﻭﺻﻼﺡ ﺩﻳﻨﻬﻢ ﻭﺩﻧﻴﺎﻫﻢ ﻻﺳﻴﲈ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ‬
‫ﺍﻧﺘﴩﺕ ﻓﻴﻪ ﺍﻟﻔﺘﻦ ﻭﺍﻟﺒﺪﻉ ﻭﺍﳋﺮﺍﻓﺎﺕ ﻭﻛﺜﺮﺓ ﺍﳌﻐﺮﻳﺎﺕ ﻭﻋﻢ ﻓﻴﻪ‬
‫ﺍﳉﻬﻞ«‪.‬‬
‫* ﻭﻗﺎﻝ‪ ،‬ﻭﻓﻘﻪ ﺍﷲ‪» :‬ﺇﻧﻨﺎ ﰲ ﺯﻣﻦ ﻧﻮﺍﺟﻪ ﺇﻋﻼﻣ ﹰﺎ ﺟﺎﺋﺮ ﹰﺍ‬
‫ﻭﲢﺪﻳﺎﺕ ﻣﻦ ﺃﻋﺪﺍﺋﻨﺎ ﺿﺪ ﺩﻳﻨﻨﺎ ﻭﺿﺪ ﻗﻴﺎﺩﺗﻨﺎ ﻭﺿﺪ ﺃﻣﻨﻨﺎ ﻭﺿﺪ‬
‫ﺭﺧﺎﺋﻨﺎ ﻭﺿﺪ ﺍﺟﺘﲈﻋﻨﺎ ﻭﻭﺣﺪﺗﻨﺎ ﻭﺗﺂﻟﻔﻨﺎ ﻋﲆ ﺍﳋﲑ‪ ،‬ﻭﻫﻨﺎﻙ ﺩﻋﺎﻳﺔ‬
‫ﺿﺎﻟﺔ ﻭﺁﺭﺍﺀ ﺷﺎﺫﺓ ﻭﲪﻼﺕ ﺇﻋﻼﻣﻴﺔ ﺟﺎﺋﺮﺓ ﻓﻼﺑﺪ ﻟﻠﺨﻄﻴﺐ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻭﺍﻋﻴ ﹰﺎ ﰲ ﻛﻞ ﻣﺎ ﻳﴬ ﺑﺎﻷﻣﺔ ﻓﻴﺤﺬﺭﻫﺎ ﻣﻦ ﺍﻟﴩﻭﺭ ﻣﺒﺘﻌﺪ ﹰﺍ‬
 ‫‪‬‬
‫‪UQ‬‬

‫ﻋﻦ ﺍﳌﺒﺎﻟﻐﺔ ﺃﻭ ﺍﻟﺘﺸﻬﲑ ﺑﺬﻛﺮ ﺃﺧﻄﺎﺀ ﺃﻧﺎﺱ ﺑﺄﻋﻴﻨﻬﻢ‪ ،‬ﻭﺇﻧﲈ ﻳﻜﻮﻥ‬

‫ﺑﻤﺜﺎﺑﺔ ﻧﺎﺻﺢ ﻣﻮﺟﻪ ﻣﻘﺘﺪ ﺑﻨﺒﻴﻪ ح ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﰲ ﻣﻨﺎﺻﺤﺘﻪ‬
‫ﻟﺒﻌﺾ ﺍﻟﻨﺎﺱ ﻭﺍﻹﻧﻜﺎﺭ ﻋﻠﻴﻬﻢ ﻓﻴﻌﻤﻢ‪» :‬ﻣﺎ ﺑﺎﻝ ﺃﻗﻮﺍﻡ ﻗﺎﻟﻮﺍ ﻛﺬﺍ‬
‫ﻭﻛﺬﺍ«‪» ،‬ﻭﻣﺎ ﺑﺎﻝ ﺃﻗﻮﺍﻡ ﻳﺸﱰﻃﻮﻥ ﴍﻭﻃ ﹰﺎ ﻟﻴﺴﺖ ﻣﻦ ﻛﺘﺎﺏ‬
‫ﺍﷲ«‪ ..‬ﺃ‪ .‬ﻫـ ]ﺍﳉﺰﻳﺮﺓ ‪ ٤‬ﺻﻔﺮ ‪١٤٣٢‬ﻫـ[‪.‬‬
‫ﻏﺪﺭ ﻭﺧﻴﺎﻧﺔ ﻭﺗﺮﻭﻳﻊ ﻟﻶﻣﻨﲔ‪،‬‬
‫* ﺇﻥ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻹﺭﻫﺎﺑﻴﻮﻥ ﹲ‬
‫ﻓﻬﻢ ﻻ ﻳﻔﺮﻗﻮﻥ ﺑﲔ ﺻﻐﲑ ﻭﻛﺒﲑ ﻭﻻ ﺍﻣﺮﺃﺓ ﰲ ﻋﻤﻠﻴﺎﲥﻢ ﺍﻟﺒﺸﻌﺔ‬
‫ﻭﻳﺪﹼ ﻋﻮﻥ ﺃﻥ ﻫﺬﺍ ﻣﻦ ﺍﻹﺳﻼﻡ ﻭﻣﻦ ﺍﳉﻬﺎﺩ ﻭﺍﻹﺳﻼﻡ ﺑﺮﻱﺀ ﻣﻦ‬
‫ﺫﻟﻚ‪ ،‬ﻓﻘﺪ ﳖﻰ ﻋﻦ ﻗﺘﻞ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﻮﻟﺪﺍﻥ ﻭﺍﻟﺸﻴﻮﺥ ﻭﺍﻟﺮﻫﺒﺎﻥ ﺣﺘﻰ‬
‫ﰲ ﺣﺎﻝ ﺍﳊﺮﺏ‪ ،‬ﻓﻔﻲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ } ﻗﺎﻝ‪) :‬ﻭﺟﺪﺕ‬
‫ﺍﻣﺮﺃﺓ ﻣﻘﺘﻮﻟﺔ ﰲ ﺑﻌﺾ ﻣﻐﺎﺯﻱ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻓﻨﻬﻰ ﺭﺳﻮﻝ ﺍﷲ ح‬
‫ﻋﻦ ﻗﺘﻞ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺼﺒﻴﺎﻥ( ]ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(٣٠١٥‬ﻭﻣﺴﻠﻢ )‪.[(١٧٤٤‬‬
‫ﺃﻧﻔﺲ ﺑﺮﻳﺌ ﹲﺔ ﻭﺳﻔﻜﺖ ﺩﻣﺎﺀ ﳏﺮﻣﺔ ﻇﻠ ﹰﲈ‬ ‫ﹲ‬ ‫* ﻛﻢ ﺃﺯﻫﻘﺖ‬
‫ﻭﻋﺪﻭﺍﻧ ﹰﺎ ﺑﺎﺳﻢ ﺍﳉﻬﺎﺩ ﻭﺍﻹﺻﻼﺡ ﻭﺍﻟﺼﺤﻴﺢ ﺃﳖﻢ ﺃﻓﺴﺪﻭﺍ ﻣﺎ‬
‫ﺃﺻﻠﺤﻮﺍ ﻭﺃﺳﺎﺀﻭﺍ ﻟﻺﺳﻼﻡ ﻭﺷﻮﻫﻮﺍ ﺳﻤﻌﺘﻪ ﺃﻣﺎﻡ ﺍﻟﻌﺎﱂ‪.‬‬
‫ﹺ‬
‫ﻮﻥ ﻣﻦ‬ ‫* ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ح‪) :‬ﺍ ﹸﳌﺴﻠﻢ ﻣﻦ ﹶﺳﻠ ﹶﻢ ﺍ ﹸﳌ ﹸ‬
‫ﺴﻠﻤ ﹶ‬
‫ﻟﹺ ﹶﺴﺎﻧﹺﻪ ﹶﻭ ﹶﻳ ﹺﺪﻩ( ]ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(١٠‬ﻭﻣﺴﻠﻢ )‪.[(٦٤‬‬
‫‪‬‬
‫‪UR‬‬

‫اﻟﻌﻤﻠﻴﺎت ا‪L‬ﻧﺘﺤﺎرﻳﺔ‬

‫ﺳﻮﻝ ﳍﻢ ﻭﺃﻣﲆ ﳍﻢ‪ ،‬ﻭﺇﻻ ﻛﻴﻒ‬ ‫* ﺇﻧﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻴﺎﺫ ﹰﺍ ﺑﺎﷲ ﹼ‬

‫ﻳﻘﺪﻡ ﻋﺎﻗﻞ ﻋﲆ ﻫﺬﻩ ﺍﳉﺮﻳﻤﺔ ﺍﻟﻨﻜﺮﺍﺀ‪ .‬ﻗﺎﻝ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ‬
‫ﺻﺎﻟﺢ ﺍﻟﻔﻮﺯﺍﻥ‪ :‬ﳌﺎﺫﺍ ﺍﻹﻧﺘﺤﺎﺭ؟ ﻭﺍﷲ ﺟﻞ ﻭﻋﻼ ﻳﻘﻮﻝ‪ :‬ﱹ ‪I‬‬
‫‪Q P O N M LK J‬ﱸ ]ﺍﻟﻨﺴﺎﺀ‪ ،[٢٩ :‬ﻓﻼ ﳚﻮﺯ‬
‫ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﻘﺘﻞ ﻧﻔﺴﻪ‪ ،‬ﺑﻞ ﳛﺎﻓﻆ ﻋﲆ ﻧﻔﺴﻪ ﻏﺎﻳﺔ ﺍﳌﺤﺎﻓﻈﺔ‪،‬‬
‫ﻭﻻ ﻳﻤﻨﻊ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﳚﺎﻫﺪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻳﻘﺎﺗﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ‬
‫ﻭﻻ ﳛﻜﻢ ﻟﻜﻞ ﻣﻦ ﻗﺘﻞ ﻧﻔﺴﻪ ﺃﻭ ﻗﺘﻞ ﺑﺄﻧﻪ ﺷﻬﻴﺪ‪ ..‬ﰲ ﻋﻬﺪ ﺍﻟﻨﺒﻲ‬
‫ح ﰲ ﺑﻌﺾ ﺍﻟﻐﺰﻭﺍﺕ ﻛﺎﻥ ﺃﺣﺪ ﺍﻟﺸﺠﻌﺎﻥ ﻳﻘﺎﺗﻞ ﰲ ﺳﺒﻴﻞ‬
‫ﺍﷲ ﻓﻘﺎﻡ ﺍﻟﻨﺎﺱ ﻳﺜﻨﻮﻥ ﻋﻠﻴﻪ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻣﺎ ﺃﺑﲆ ﻣﻨﺎ ﺃﺣﺪ ﻣﺜﻠﲈ ﺃﺑﲆ‬
‫ﻓﻼﻥ‪ ،‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ح‪) :‬ﻫﻮ ﰲ ﺍﻟﻨﺎﺭ(‪ ،‬ﻓﺼﻌﺐ ﺫﻟﻚ ﻋﲆ‬
‫ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻛﻴﻒ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻘﺎﺗﻞ ﻭﻻ ﻳﱰﻙ ﺃﺣﺪ ﹰﺍ ﻣﻦ‬
‫ﺍﻟﻜﻔﺎﺭ ﺇﻻ ﺗﺒﻌﻪ ﻭﻗﺘﻠﻪ ﻳﻜﻮﻥ ﰲ ﺍﻟﻨﺎﺭ؟ ﻓﺘﺒﻌﻪ ﺭﺟﻞ ﻭﺭﺍﻗﺒﻪ ﻭﺗﺘﺒﻌﻪ‬
‫ﺑﻌﺪ ﻣﺎ ﺟﺮﺡ‪ ،‬ﺛﻢ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺭﺁﻩ ﻭﺿﻊ ﻏﻤﺪ ﺍﻟﺴﻴﻒ ﻋﲆ ﺍﻷﺭﺽ‬
‫ﻭﺭﻓﻊ ﺫﺑﺎﺑﺘﻪ ﺇﱃ ﺃﻋﲆ ﺛﻢ ﲢﺎﻣﻞ ﻋﻠﻴﻪ ﻭﻗﺘﻞ ﻧﻔﺴﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﺼﺤﺎﰊ‪:‬‬
‫ﺻﺪﻕ ﺭﺳﻮﻝ ﺍﷲ ﻷﻥ ﺍﻟﺮﺳﻮﻝ ح ﻻ ﻳﻨﻄﻖ ﻋﻦ ﺍﳍﻮ￯‪.‬‬
‫ﳌﺎﺫﺍ ﺩﺧﻞ ﺍﻟﻨﺎﺭ ﻣﻊ ﻫﺬﺍ ﺍﻟﻌﻤﻞ؟ ﻷﻧﻪ ﻗﺘﻞ ﻧﻔﺴﻪ ﻭﱂ ﻳﺼﱪ‪،‬‬
 ‫‪‬‬
‫‪US‬‬

‫ﻓﻼ ﳚﻮﺯ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﻘﺘﻞ ﻧﻔﺴﻪ ﻭﻻ ﻳﻘﺪﻡ ﻋﲆ ﳾﺀ ﻓﻴﻪ ﻗﺘﻞ‬

‫ﻧﻔﺴﻪ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﰲ ﺣﺎﻝ ﺍﳉﻬﺎﺩ ﻣﻊ ﻭﱄ ﺃﻣﺮ ﺍﳌﺴﻠﻤﲔ‬
‫ﻭﻛﺎﻧﺖ ﺍﳌﺼﻠﺤﺔ ﺭﺍﺟﺤﺔ ﻋﲆ ﻣﻔﺴﺪﺓ ﺗﻌﺮﻳﺾ ﻧﻔﺴﻪ ﻟﻠﻘﺘﻞ‪..‬‬
‫ﺍ ‪ .‬ﻫـ ]ﺍﻷﺟﻮﺑﺔ ﺍﳌﻔﻴﺪﺓ ﻟﻠﺸﻴﺦ ﺍﻟﻔﻮﺯﺍﻥ[‪.‬‬
‫* ﻗﺎﻝ ﺍﳌﺤﺪﺙ ﺍﻷﻟﺒﺎﲏ ~‪» :‬ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻻﻧﺘﺤﺎﺭﻳﺔ‬
‫ﰲ ﺍﻟﺰﻣﻦ ﺍﳊﺎﴐ ﺍﻵﻥ ﻛﻠﻬﺎ ﻏﲑ ﻣﴩﻭﻋﺔ ﻭﻛﻠﻬﺎ ﳏﺮﻣﺔ‪ ،‬ﻭﻗﺪ‬
‫ﺗﻜﻮﻥ ﻣﻦ ﺍﻷﻧﻮﺍﻉ ﺍﻟﺬﻱ ﳜﻠﺪ ﺻﺎﺣﺒﻬﺎ ﰲ ﺍﻟﻨﺎﺭ‪ ..‬ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺎﺕ‬
‫ﺍﻹﻧﺘﺤﺎﺭﻳﺔ ﻟﻴﺴﺖ ﺇﺳﻼﻣﻴﺔ ﺇﻃﻼﻗ ﹰﺎ« ﺍ ‪ .‬ﻫـ ]ﴍﻳﻂ‪ :‬ﻓﺘﺎﻭ￯ ﺍﻟﻌﻠﲈﺀ ﰲ‬
‫ﺣﻜﻢ ﺍﻟﺘﻔﺠﲑﺍﺕ ﻭﺍﳌﻈﺎﻫﺮﺍﺕ ﻭﺍﻻﻏﺘﻴﺎﻻﺕ[‪.‬‬
‫* ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﻋﺜﻴﻤﲔ ~ ﻋﻦ ﺍﻻﻧﺘﺤﺎﺭ‪» :‬ﺃﻣﺎ ﻣﺎ‬
‫ﻳﻔﻌﻠﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻹﻧﺘﺤﺎﺭ ﺑﺤﻴﺚ ﳛﻤﻞ ﺁﻻﺕ ﻣﺘﻔﺠﺮﺓ‬
‫ﻭﻳﺘﻘﺪﻡ ﲠﺎ ﺇﱃ ﺍﻟﻜﻔﺎﺭ ﺛﻢ ﻳﻔﺠﺮﻫﺎ ﺇﺫﺍ ﻛﺎﻥ ﺑﻴﻨﻬﻢ ﻓﺈﻥ ﻫﺬﺍ ﻣﻦ‬
‫ﻗﺘﻞ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ« ]ﺍﳌﺼﺪﺭ‪ :‬ﺍﻟﻔﺘﺎﻭ￯ ﺍﳌﻬﻤﺔ ﰲ ﺗﺒﺼﲑ ﺍﻷﻣﺔ[‪.‬‬
‫* ﺇﻧﻪ ﻻ ﳜﻔﻰ ﻋﲆ ﻛﻞ ﻣﺘﺎﺑﻊ ﻣﺎ ﻳﱰﺗﺐ ﻋﲆ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻻﻧﺘﺤﺎﺭﻳﺔ‬
‫ﻣﻦ ﺗﺸﻮﻳﻪ ﻟﻺﺳﻼﻡ ﻭﺟﻨﺎﻳﺔ ﻋﲆ ﺍﳌﺴﻠﻤﲔ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻛﲈ ﺣﺼﻞ‬
‫ﻣﻦ ﺟﺮﺍﺀ ﺣﺎﺩﺛﺔ ‪ ١١‬ﺳﺒﺘﻤﱪ ﻭﻏﲑﻫﺎ‪ ،‬ﻣﻊ ﺃﻥ ﻫﺬﻩ ﺍﳉﺮﺍﺋﻢ ﻟﻴﺴﺖ‬
‫ﻼ ﻭﻻ ﻳﻘﺮﻫﺎ ﺍﳌﺴﻠﻤﻮﻥ ﺍﳌﻠﺘﺰﻣﻮﻥ ﺑﺪﻳﻨﻬﻢ ﺣﻘ ﹰﺎ‪.‬‬
‫ﻣﻦ ﺍﻹﺳﻼﻡ ﺃﺻ ﹰ‬
‫‪‬‬
‫‪UT‬‬

‫ﺣﻘﻮق اﻟﺮاﻋﻲ واﻟﺮﻋﻴﺔ‬

‫* ﺣﻘﻮﻕ ﺍﻟﺮﻋﻴﺔ ﻋﲆ ﺍﻟﻮﻻﺓ‪ :‬ﺃﻥ ﻳﻘﻮﻣﻮﺍ ﺑﺎﻷﻣﺎﻧﺔ ﺍﻟﺘﻲ ﲪﻠﻬﻢ‬

‫ﺍﷲ ﺇﻳﺎﻫﺎ ﻭﺃﻟﺰﻣﻬﻢ ﺍﻟﻘﻴﺎﻡ ﲠﺎ ﻣﻦ ﺍﻟﻨﺼﺢ ﻟﻠﺮﻋﻴﺔ ﻭﺍﻟﺴﲑ ﲠﺎ ﻋﲆ‬
‫ﺍﻟﻨﻬﺞ ﺍﻟﻘﻮﻳﻢ ﺍﻟﻜﻔﻴﻞ ﺑﻤﺼﺎﻟﺢ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﺗﺒﺎﻉ‬
‫ﺳﺒﻴﻞ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﻫﻲ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺘﻲ ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ح‪ ،‬ﻓﺈﻥ‬
‫ﻓﻴﻬﺎ ﺍﻟﺴﻌﺎﺩﺓ ﳍﻢ ﻭﻟﺮﻋﻴﺘﻬﻢ ﻭﻣﻦ ﲢﺖ ﺃﻳﺪﳞﻢ‪ ،‬ﻭﻫﻲ ﺃﺑﻠﻎ ﹴ‬
‫ﳾﺀ‬
‫ﻳﻜﻮﻥ ﺑﻪ ﺭﺿﺎ ﺍﻟﺮﻋﻴﺔ ﻋﻦ ﺭﻋﺎﲥﻢ‪ ،‬ﻭﺍﻹﺭﺗﺒﺎﻁ ﺑﻴﻨﻬﻢ ﻭﺍﳋﻀﻮﻉ‬
‫ﻷﻭﺍﻣﺮﻫﻢ ﻭﺣﻔﻆ ﺍﻷﻣﺎﻧﺔ ﻓﻴﲈ ﻳﻮﻟﻮﻧﻪ ﺇﻳﺎﻫﻢ؛ ﻓﺈﻥ ﻣﻦ ﺍﺗﻘﻰ ﺍﷲ‬
‫ﺍﺗﻘﺎﻩ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻣﻦ ﺃﺭﴇ ﺍﷲ ﻛﻔﺎﻩ ﺍﷲ ﻣﺆﻭﻧﺔ ﺍﻟﻨﺎﺱ ﻭﺃﺭﺿﺎﻫﻢ‬
‫ﻋﻨﻪ؛ ﻷﻥ ﺍﻟﻘﻠﻮﺏ ﺑﻴﺪ ﺍﷲ ﻳﻘﻠﺒﻬﺎ ﻛﻴﻒ ﻳﺸﺎﺀ‪.‬‬
‫* ﻭﺃﻣﺎ ﺣﻘﻮﻕ ﺍﻟﻮﻻﺓ ﻋﲆ ﺍﻟﺮﻋﻴﺔ ﻓﻬﻲ‪ :‬ﺍﻟﻨﺼﺢ ﳍﻢ ﻓﻴﲈ‬
‫ﻳﺘﻮﻻﻩ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺃﻣﻮﺭﻫﻢ‪ ،‬ﻭﺗﺬﻛﲑﻫﻢ ﺇﺫﺍ ﻏﻔﻠﻮﺍ‪ ،‬ﻭﺍﻟﺪﻋﺎﺀ ﳍﻢ‬
‫ﺇﺫﺍ ﻣﺎﻟﻮﺍ ﻋﻦ ﺍﳊﻖ‪ ،‬ﻭﺍﻣﺘﺜﺎﻝ ﺃﻣﺮﻫﻢ ﰲ ﻏﲑ ﻣﻌﺼﻴﺔ ﺍﷲ؛ ﻷﻥ ﰲ ﺫﻟﻚ‬
‫ﻗﻮﺍﻡ ﺍﻷﻣﺮ ﻭﺍﻧﺘﻈﺎﻣﻪ‪ ،‬ﻭﰲ ﳐﺎﻟﻔﺘﻬﻢ ﻭﻋﺼﻴﺎﳖﻢ ﺍﻧﺘﺸﺎﺭ ﺍﻟﻔﻮﴇ‬
‫ﻭﻓﺴﺎﺩ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﻟﺬﻟﻚ ﺃﻣﺮ ﺍﷲ ﺑﻄﺎﻋﺘﻪ ﻭﻃﺎﻋﺔ ﺭﺳﻮﻟﻪ ﻭﺃﻭﱄ ﺍﻷﻣﺮ‪،‬‬
‫ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ‪Ï Î Í Ì Ë Ê É È Ç‬‬
‫‪Ð‬ﱸ ]ﺍﻟﻨﺴﺎﺀ‪.[٥٩ :‬‬
 ‫‪‬‬
‫‪UU‬‬

‫ﻭﻗﺎﻝ ﺍﻟﻨﺒﻲ ح‪) :‬ﻋﲆ ﺍﳌﺮﺀ ﺍﳌﺴﻠﻢ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﻓﻴﲈ‬

‫ﺃﺣﺐ ﻭﻛﺮﻩ ﺇﻻ ﺃﻥ ﻳﺆﻣﺮ ﺑﻤﻌﺼﻴﺔ ﻓﺈﺫﺍ ﺃﻣﺮ ﺑﻤﻌﺼﻴﺔ ﻓﻼ ﺳﻤﻊ‬
‫ﻭﻻ ﻃﺎﻋﺔ(« ]ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺮﻗﻢ‪ ،(٧١٤٤) :‬ﻭﻣﺴﻠﻢ‪.[(١٨٣٩) :‬‬
‫ﻭﻗﺎﻝ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮ }‪ :‬ﻛﻨﺎ ﻣﻊ ﺍﻟﻨﺒﻲ ح ﰲ ﺳﻔﺮ‬
‫ﻓﻨﺰﻟﻨﺎ ﻣﻨﺰﻻﹰ ﻓﻨﺎﺩ￯ ﻣﻨﺎﺩﻱ ﺭﺳﻮﻝ ﺍﷲ ح‪ :‬ﺍﻟﺼﻼﺓ ﺟﺎﻣﻌﺔ‪،‬‬
‫ﻓﺎﺟﺘﻤﻌﻨﺎ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ح ﻓﻘﺎﻝ‪) :‬ﺇﻧﻪ ﻣﺎ ﻣﻦ ﻧﺒﻲ ﺑﻌﺜﻪ‬
‫ﺍﷲ ﺇﻻ ﻛﺎﻥ ﺣﻘ ﹰﺎ ﻋﻠﻴﻪ ﺃﻥ ﻳﺪﻝ ﺃﻣﺘﻪ ﻋﲆ ﺧﲑ ﻣﺎ ﻳﻌﻠﻤﻪ ﳍﻢ‪،‬‬
‫ﻭﻳﻨﺬﺭﻫﻢ ﴍ ﻣﺎ ﻳﻌﻠﻤﻪ ﳍﻢ‪ ،‬ﻭﺇﻥ ﺃﻣﺘﻜﻢ ﻫﺬﻩ ﺟﻌﻠﺖ ﻋﺎﻓﻴﺘﻬﺎ‬
‫ﰲ ﺃﻭﳍﺎ‪ ،‬ﻭﺳﻴﺼﻴﺐ ﺁﺧﺮﻫﺎ ﺑﻼﺀ ﻭﺃﻣﻮﺭ ﺗﻨﻜﺮﻭﳖﺎ‪ ،‬ﻭﲡﻲﺀ ﻓﺘﻨﺔ‬
‫ﻳﺮﻗﻖ ﺑﻌﻀﻬﺎ ﺑﻌﻀ ﹰﺎ‪ ،‬ﲡﻲﺀ ﺍﻟﻔﺘﻨﺔ ﻓﻴﻘﻮﻝ ﺍﳌﺆﻣﻦ‪ :‬ﻫﺬﻩ ﻣﻬﻠﻜﺘﻲ‪،‬‬
‫ﻭﲡﻲﺀ ﺍﻟﻔﺘﻨﺔ ﻓﻴﻘﻮﻝ ﺍﳌﺆﻣﻦ‪ :‬ﻫﺬﻩ ﻫﺬﻩ‪ ،‬ﻓﻤﻦ ﺃﺣﺐ ﺃﻥ ﻳﺰﺣﺰﺡ‬
‫ﻋﻦ ﺍﻟﻨﺎﺭ ﻭﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻓﻠﺘﺄﺗﻪ ﻣﻨﻴﺘﻪ ﻭﻫﻮ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ‬
‫ﺍﻵﺧﺮ‪ ،‬ﻭﻟﻴﺄﺕ ﺇﱃ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻱ ﳛﺐ ﺃﻥ ﻳﺆﺗﻰ ﺇﻟﻴﻪ‪ ،‬ﻭﻣﻦ ﺑﺎﻳﻊ‬
‫ﺇﻣﺎﻣ ﹰﺎ ﻓﺄﻋﻄﺎﻩ ﺻﻔﻘﺔ ﻳﺪﻩ ﻭﺛﻤﺮﺓ ﻗﻠﺒﻪ ﻓﻠﻴﻄﻌﻪ ﺇﻥ ﺍﺳﺘﻄﺎﻉ ﻓﺈﻥ‬
‫ﺟﺎﺀﻩ ﺁﺧﺮ ﻳﻨﺎﺯﻋﻪ ﻓﺎﴐﺑﻮﺍ ﻋﻨﻖ ﺍﻵﺧﺮ( ]ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪.[(١٨٤٤) :‬‬
‫ﻭﺳﺄﻝ ﺍﻟﻨﺒﻲ ح ﺭﺟﻞ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻧﺒﻲ ﺍﷲ‪ ،‬ﺃﺭﺃﻳﺖ ﺇﻥ ﻗﺎﻣﺖ‬
‫ﻋﻠﻴﻨﺎ ﺃﻣﺮﺍﺀ ﻳﺴﺄﻟﻮﻧﻨﺎ ﺣﻘﻬﻢ ﻭﻳﻤﻨﻌﻮﻧﺎ ﺣﻘﻨﺎ ﻓﲈ ﺗﺄﻣﺮﻧﺎ؟ ﻓﺄﻋﺮﺽ‬
‫‪‬‬
‫‪UV‬‬

‫ﻋﻨﻪ ﺛﻢ ﺳﺄﻟﻪ‪ ،‬ﻓﺄﻋﺮﺽ ﻋﻨﻪ ﺛﻢ ﺳﺄﻟﻪ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ح‪:‬‬

‫ﲪﻠﻮﺍ ﻭﻋﻠﻴﻜﻢ ﻣﺎ ﲪﻠﺘﻢ( ]ﺭﻭﺍﻩ‬
‫)ﺍﺳﻤﻌﻮﺍ ﻭﺃﻃﻴﻌﻮﺍ ﻓﺈﻧﲈ ﻋﻠﻴﻬﻢ ﻣﺎ ﱢ‬
‫ﻣﺴﻠﻢ‪.[(١٨٤٦) :‬‬
‫* ﻭﻣﻦ ﺣﻘﻮﻕ ﺍﻟﻮﻻﺓ ﻋﲆ ﺍﻟﺮﻋﻴﺔ‪ :‬ﻣﺴﺎﻋﺪﺓ ﺍﻟﺮﻋﻴﺔ ﻟﻮﻻﲥﻢ‬
‫ﰲ ﻣﻬﲈﲥﻢ ﺑﺤﻴﺚ ﻳﻜﻮﻧﻮﻥ ﻋﻮﻧ ﹰﺎ ﳍﻢ ﻋﲆ ﺗﻨﻔﻴﺬ ﺍﻷﻣﺮ ﺍﳌﻮﻛﻮﻝ‬
‫ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺃﻥ ﻳﻌﺮﻑ ﻛﻞ ﻭﺍﺣﺪ ﺩﻭﺭﻩ ﻭﻣﺴﺆﻭﻟﻴﺘﻪ ﰲ ﺍﳌﺠﺘﻤﻊ‪ ،‬ﺣﺘﻰ‬
‫ﺗﺴﲑ ﺍﻷﻣﻮﺭ ﻋﲆ ﺍﻟﻮﺟﻪ ﺍﳌﻄﻠﻮﺏ؛ ﹼ‬
‫ﻓﺈﻥ ﺍﻟﻮﻻﺓ ﺇﺫﺍ ﱂ ﺗﺴﺎﻋﺪﻫﻢ‬
‫ﺍﻟﺮﻋﻴﺔ ﻋﲆ ﻣﺴﺆﻭﻟﻴﺎﲥﻢ ﱂ ﺗﺄﺕ ﻋﲆ ﺍﻟﻮﺟﻪ ﺍﳌﻄﻠﻮﺏ‪] ..‬ﺍﳌﺼﺪﺭ‪:‬‬
‫ﺣﻘﻮﻕ ﺩﻋﺖ ﺇﻟﻴﻬﺎ ﺍﻟﻔﻄﺮﺓ ﻭﻗﺮﺭﲥﺎ ﺍﻟﴩﻳﻌﺔ ﻟﻺﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻌﺜﻴﻤﲔ‪ ،‬ﺭﲪﻪ ﺍﷲ[‪.‬‬
‫* ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺑﺎﺯ ~‪» :‬ﺍﻟﻮﺍﺟﺐ ﻋﲆ ﺍﻟﺮﻋﻴﺔ‬
‫ﻣﺴﺎﻋﺪﺓ ﺍﻟﺪﻭﻟﺔ ﰲ ﺍﳊﻖ ﻭﺍﻟﺸﻜﺮ ﳍﺎ ﻋﲆ ﻣﺎ ﺗﻔﻌﻞ ﻣﻦ‬
‫ﺧﲑ ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻬﺎ ﺑﺬﻟﻚ‪ ،‬ﻛﲈ ﳚﺐ ﻋﻠﻴﻬﻢ ﻣﻌﺎﻭﻧﺔ ﺍﻟﺪﻭﻟﺔ‬
‫ﰲ ﺇﺻﻼﺡ ﺍﻷﻭﺿﺎﻉ ﻓﻴﲈ ﻗﺪ ﻳﻘﻊ ﻓﻴﻪ ﳾﺀ ﻣﻦ ﺍﳋﻠﻞ‬
‫ﺑﺎﻷﺳﻠﻮﺏ ﺍﻟﻄﻴﺐ ﻭﺍﻟﻜﻼﻡ ﺍﳊﺴﻦ‪ ،‬ﻻ ﺑﺎﻟﺘﺸﻬﲑ ﻭﺫﻛﺮ‬
‫ﺍﻟﻌﻴﻮﺏ ﰲ ﺍﻟﺼﺤﻒ ﻭﺍﳌﻨﺎﺑﺮ« ]ﴍﻳﻂ‪ :‬ﻓﺘﺎﻭ￯ ﺍﻟﻌﻠﲈﺀ ﰲ ﻃﺎﻋﺔ‬
‫ﻭﻻﺓ ﺍﻷﻣﺮ[‪.‬‬
 ‫‪‬‬
‫‪UW‬‬

‫اﻟﺠﻬـــﺎد‬

‫ﺍﻗﺘﺒﺎﺱ ﻣﻦ ﻛﻼﻡ ﻟﻔﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺻﺎﻟﺢ ﺍﻟﻔﻮﺯﺍﻥ‪ ،‬ﺣﻔﻈﻪ ﺍﷲ‪:‬‬

‫* ﺇﻥ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﺮﻳﻀﺔ ﻋﻈﻴﻤﺔ ﻭﻫﻮ ﻗﻮﺍﻡ ﺍﻟﺪﻳﻦ ﻛﲈ‬
‫ﻗﺎﻝ ح‪) :‬ﺭﺃﺱ ﺍﻷﻣﺮ ﺍﻹﺳﻼﻡ ﻭﻋﻤﻮﺩﻩ ﺍﻟﺼﻼﺓ ﻭﺫﺭﻭﺓ ﺳﻨﺎﻣﻪ‬
‫ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ(‪ ،‬ﻭﻗﺪ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻵﻳﺎﺕ ﻭﺭﻏﺐ‬
‫ﻓﻴﻪ ﻭﺣﺚ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ح ﺃﻣﺮ ﺑﺎﳉﻬﺎﺩ ﻭﺭﻏﺐ‬
‫ﻭﺑﲔ ﻓﻮﺍﺋﺪﻩ‪ ،‬ﺣﺘﻰ ﺃﻥ ﺑﻌﺾ ﺍﻟﻌﻠﲈﺀ‬
‫ﻭﺑﲔ ﻓﻀﻠﻪ ﹼ‬
‫ﻓﻴﻪ ﻭﺣﺚ ﻋﻠﻴﻪ ﹼ‬
‫ﻋﺪﹼ ﻩ ﺭﻛﻨ ﹰﺎ ﺳﺎﺩﺳ ﹰﺎ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﻷﳘﻴﺘﻪ‪.‬‬
‫* ﻭﻗﺎﻝ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ‪ :‬ﻭﻟﻜﻦ ﰲ ﻭﻗﺘﻨﺎ ﻫﺬﺍ ﻛﺜﺮ ﺍﻟﻘﻴﻞ ﻭﺍﻟﻘﺎﻝ‬
‫ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻭﺗﻨﺎﻭﳍﺎ ﺃﻧﺎﺱ ﻟﻴﺲ ﻋﻨﺪﻫﻢ ﺑﺼﲑﺓ‬
‫ﻭﻻ ﻋﻠﻢ ﻓﺘﻜﻠﻤﻮﺍ ﰲ ﺍﳉﻬﺎﺩ‪ ،‬ﺣﺘﻰ ﺃﻥ ﺑﻌﺾ ﺍﳉﻬﺎﻝ ﻭﺑﻌﺾ‬
‫ﺍﳌﻐﺮﺿﲔ ﻣﻦ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻳﺼﻔﻮﻥ ﺍﳉﻬﺎﺩ ﰲ ﺍﻹﺳﻼﻡ ﺑﺄﻧﻪ‬
‫ﻭﺣﺸ ﹼﻴﺔ ﻭﺃﻧﻪ ﺇﻛﺮﺍﻩ ﻋﲆ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﷲ ﺟﻞ ﻭﻋﻼ ﻳﻘﻮﻝ‪ :‬ﱹ ‪Ñ‬‬
‫‪ÕÔ Ó Ò‬ﱸ ]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٥٦ :‬ﻭﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﻹﺳﻼﻡ ﻟﻴﺲ ﻓﻴﻪ‬
‫ﺟﻬﺎﺩ ﻫﺬﺍ ﺟﺎﻧﺐ‪ ،‬ﻭﺍﳉﺎﻧﺐ ﺍﻵﺧﺮ ﻣﺘﺸﺪﺩ ﻓﻴﻪ ﻭﻳﺘﻜﻠﻢ ﻓﻴﻪ ﺑﻐﲑ‬
‫ﻋﻠﻢ ﻭﺑﻐﲑ ﺑﺼﲑﺓ ﻭﺑﻐﲑ ﺿﻮﺍﺑﻂ ﴍﻋﻴﺔ‪ ،‬ﻟﺬﺍ ﻳﻨﺒﻐﻲ ﺍﻹﻫﺘﲈﻡ‬
‫‪‬‬
‫‪UX‬‬

‫ﺑﺒﻴﺎﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻟﻘﺪ ﻗﺎﻝ ﺍﻟﻨﺒﻲ ح‪) :‬ﺇﻥ ﰲ ﺍﳉﻨﺔ ﻣﺎﺋﺔ‬
‫ﺩﺭﺟﺔ ﻣﺎ ﺑﲔ ﻛﻞ ﺩﺭﺟﺘﲔ ﻛﲈ ﺑﲔ ﺍﻟﺴﲈﺀ ﻭﺍﻷﺭﺽ ﺃﻋﺪﻫﺎ ﺍﷲ‬
‫ﻟﻠﻤﺠﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻠﻪ( ]ﺍﳊﺪﻳﺚ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ[‪.‬‬
‫* ﻭﺫﻛﺮ ﺣﻔﻈﻪ ﺍﷲ‪ ،‬ﺃﻥ ﺍﳉﻬﺎﺩ ﻓﺮﻳﻀﺔ ﻗﺪﻳﻤﺔ‪ ،‬ﻭﺗﻄﺮﻕ ﺇﱃ ﺟﻬﺎﺩ‬
‫ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺨﺮﺝ ﺑﺒﻨﻲ ﺇﴎﺍﺋﻴﻞ ﻏﺎﺯﻳ ﹰﺎ‪ ،‬ﻭﰲ ﺑﻨﻲ ﺇﴎﺍﺋﻴﻞ‬
‫ﻣﻦ ﺑﻌﺪ ﻣﻮﺳﻰ ﻛﺎﻥ ﺍﳉﻬﺎﺩ ﻣﴩﻭﻋ ﹰﺎ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﺴﺘﺸﻬﺪ ﹰﺍ ﺑﺎﻷﺩﻟﺔ‬
‫ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ح‪ ..‬ﻭﺫﻛﺮ ﺃﻥ ﺍﳉﻬﺎﺩ ﺃﻧﻮﺍﻉ‪ ،‬ﻭﺍﳌﺴﻠﻢ‬
‫ﻻﻳﺰﺍﻝ ﰲ ﺟﻬﺎﺩ ﻣﻦ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﻭﻫﻲ ﲬﺴﺔ ﺃﻧﻮﺍﻉ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺟﻬﺎﺩ ﺍﻟﻨﻔﺲ ﺑﺄﻥ ﳚﺎﻫﺪ ﻧﻔﺴﻪ ﰲ ﻃﺎﻋﺔ ﺍﷲ ﺑﺄﻥ‬
‫ﻳﺄﻣﺮﻫﺎ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻳﻨﻬﺎﻫﺎ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﻟﻦ ﻳﺴﺘﻄﻴﻊ ﺍﳌﺴﻠﻢ ﺃﻥ‬
‫ﳚﺎﻫﺪ ﻏﲑﻩ ﺇﻻ ﺇﺫﺍ ﺟﺎﻫﺪ ﻧﻔﺴﻪ ﺃﻭﻻﹰ‪.‬‬
‫ﺍﻟﺜﺎﲏ‪ :‬ﺟﻬﺎﺩ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻓﺈﺫﺍ ﻓﺮﻍ ﻣﻦ ﺟﻬﺎﺩ ﻧﻔﺴﻪ ﺑﺪﺃ ﰲ‬
‫ﺟﻬﺎﺩ ﺍﻟﺸﻴﻄﺎﻥ ﺑﺄﻥ ﻳﻌﺼﻴﻪ ﻓﻴﲈ ﺃﻣﺮﻩ ﻭﻳﻔﻌﻞ ﻣﺎ ﳖﺎﻩ ﻋﻨﻪ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺟﻬﺎﺩ ﺍﻟﻌﺼﺎﺓ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ‬
‫ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﺫﻟﻚ ﻳﻜﻮﻥ ﺑﺤﺴﺐ ﺍﻻﺳﺘﻄﺎﻋﺔ‪ ،‬ﻗﺎﻝ ح‪:‬‬
‫)ﻣﻦ ﺭﺃ￯ ﻣﻨﻜﻢ ﻣﻨﻜﺮ ﹰﺍ ﻓﻠﻴﻐﲑﻩ ﺑﻴﺪﻩ‪ ،‬ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﺒﻠﺴﺎﻧﻪ‪ ،‬ﻓﺈﻥ‬
‫ﱂ ﻳﺴﺘﻄﻊ ﻓﺒﻘﻠﺒﻪ‪ ،‬ﻭﺫﻟﻚ ﺃﺿﻌﻒ ﺍﻹﻳﲈﻥ(‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ‪) :‬ﻭﻟﻴﺲ‬
 ‫‪‬‬
‫‪UY‬‬

‫ﻭﺭﺍﺀ ﺫﻟﻚ ﻣﻦ ﺍﻹﻳﲈﻥ ﺣﺒﺔ ﺧﺮﺩﻝ( ]ﺭﻭﺍﻩ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ[‪.‬‬

‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺟﻬﺎﺩ ﺍﳌﻨﺎﻓﻘﲔ‪ ،‬ﻭﺫﻟﻚ ﺑﺪﺣﺾ ﺷﺒﻬﻬﻢ ﻭﺍﻟﺮﺩ ﻋﲆ‬
‫ﺍﻓﱰﺍﺀﺍﲥﻢ‪ ،‬ﻭﳚﺐ ﺟﻬﺎﺩﻫﻢ ﻭﺍﳊﺬﺭ ﻣﻨﻬﻢ‪ ،‬ﻛﲈ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫ﱹ‪Æ Å Ä‬ﱸ ]ﺍﳌﻨﺎﻓﻘﻮﻥ‪ ،[٤ :‬ﻭﺟﻬﺎﺩﻫﻢ ﻳﻜﻮﻥ ﺑﺎﻟﻠﺴﺎﻥ‪،‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ ‪W V U T S R Q‬ﱸ‬
‫]ﺍﻟﺘﺤﺮﻳﻢ‪.[٩ :‬‬

‫ﺍﳋﺎﻣﺲ‪ :‬ﺟﻬﺎﺩ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﺫﻟﻚ ﻳﻜﻮﻥ ﺑﺤﻤﻞ ﺍﻟﺴﻼﺡ‬

‫ﻭﺩﺧﻮﻝ ﺍﳌﻌﺎﺭﻙ ﻟﻨﴩ ﺩﻳﻦ ﺍﷲ ﻭﺩﺣﺮ ﺍﻟﴩﻙ ﻭﺃﻫﻠﻪ‪ ،‬ﻭﻗﺪ ﻓﺮﺽ‬
‫ﺍﷲ ﻋﲆ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻠﻪ‪ ،‬ﻭﻟﻜﻦ ﴍﻋﻪ ﺑﺎﻟﺘﺪﺭﻳﺞ‪،‬‬
‫ﻓﻴﻮﻡ ﺃﻥ ﻛﺎﻥ ﺍﻟﻨﺒﻲ ح ﺑﻤﻜﺔ ﻭﻣﻌﻪ ﺍﳌﺴﻠﻤﻮﻥ ﻛﺎﻧﻮﺍ ﻣﻨﻬﻴﲔ ﻋﻦ‬
‫ﺍﳉﻬﺎﺩ ﻣﺄﻣﻮﺭﻳﻦ ﺑﻜﻒ ﺃﻳﺪﳞﻢ‪ ،‬ﻓﻘﺪ ﻇﻞ ﺍﻟﻨﺒﻲ ح ﰲ ﻣﻜﺔ ﻣﺪﺓ‬
‫ﺛﻼﺙ ﻋﴩﺓ ﺳﻨﺔ ﺑﻌﺪ ﺍﻟﺒﻌﺜﺔ ﻳﺪﻋﻮ ﺇﱃ ﺍﷲ ﻷ ﻭﺭﻏﻢ ﻣﺎ ﻛﺎﻥ‬
‫ﻳﻼﻗﻴﻪ ﻣﻦ ﻗﻮﻣﻪ ﻣﻦ ﹶﻋﻨﹶﺖ ﻭﻣﺸﻘﺔ ﻭﺍﻟﻌﻠﺔ ﰲ ﺫﻟﻚ ﺃﻥ ﺍﳌﺴﻠﻤﲔ‬
‫ﻛﺎﻧﻮﺍ ﰲ ﺣﺎﻟﺔ ﻣﻦ ﺍﻟﻀﻌﻒ‪ ،‬ﻓﻠﻮ ﺃﻣﺮﻭﺍ ﺑﺎﻟﻘﺘﺎﻝ ﻭﻫﻢ ﻋﲆ ﻣﺜﻞ‬
‫ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻟﺘﻐﻠﺐ ﻋﻠﻴﻬﻢ ﺍﻟﻌﺪﻭ ﻭﺍﺳﺘﺄﺻﻞ ﺷﺄﻓﺘﻬﻢ ﻭﺃﻣﺎﺗﻮﺍ‬
‫ﺩﻋﻮﲥﻢ‪ ،‬ﺛﻢ ﳌﺎ ﻫﺎﺟﺮ ﺍﻟﻨﺒﻲ ح ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻭﻭﺟﺪ ﺍﻷﻧﺼﺎﺭ‬
‫ﻭﺍﻷﻋﻮﺍﻥ ﺃﺫﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳍﻢ ﺑﺎﳉﻬﺎﺩ ﺇﺫﻧ ﹰﺎ ﻻ ﺃﻣﺮ ﹰﺍ ﻓﻘﺎﻝ‪:‬‬
‫‪‬‬
‫‪VP‬‬

‫ﱹ ! " ‪+ * ) ( ' &% $ #‬ﱸ‬

‫]ﺍﳊﺞ‪ ،[٣٩ :‬ﻓﺄﺫﻥ ﳍﻢ ﺑﺎﳉﻬﺎﺩ ﻭﺃﺑﺎﺣﻪ ﳍﻢ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﳏﺮﻣ ﹰﺎ‬
‫ﻋﻠﻴﻬﻢ‪ ،‬ﺛﻢ ﺑﻌﺪ ﺫﻟﻚ ﺃﻣﺮﻭﺍ ﺑﻘﺘﺎﻝ ﻣﻦ ﻗﺎﺗﻠﻬﻢ ﻭﺍﻟﻜﻒ ﻋﻦ ﻣﻦ‬
‫ﱂ ﻳﻘﺎﺗﻠﻬﻢ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ‪Ç Æ Å Ä Ã Â Á‬‬
‫‪ Î Í Ì Ë Ê ÉÈ‬ﱸ ]ﺍﻟﺒﻘﺮﺓ‪ ،[١٩٠ :‬ﻓﺄﻣﺮﻭﺍ‬
‫ﺑﻘﺘﺎﻝ ﻣﻦ ﻗﺎﺗﻠﻬﻢ ﻓﻘﻂ‪ ،‬ﺛﻢ ﺑﻌﺪ ﺫﻟﻚ ﺃﻣﺮﻭﺍ ﺑﺎﻟﻘﺘﺎﻝ ﻣﻄﻠﻘ ﹰﺎ ﻣﻦ‬
‫ﻗﺎﺗﻠﻬﻢ ﻭﻣﻦ ﱂ ﻳﻘﺎﺗﻠﻬﻢ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﻷﺟﻞ ﺇﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ ﻭﺫﻟﻚ‬
‫ﳌﺎ ﺻﺎﺭﺕ ﳍﻢ ﻗﻮﺓ ﻭﺩﻭﻟﺔ ﻭﻋﻈﻤﺖ ﺷﻮﻛﺘﻬﻢ‪ ،‬ﻓﺄﻣﺮﻫﻢ ﺣﻴﻨﺌﺬ‬
‫ﺑﺎﳉﻬﺎﺩ‪ ..‬ﺃ‪ .‬ﻫـ ]ﺍﳌﺼﺪﺭ‪ :‬ﺍﳉﻬﺎﺩ‪ ،‬ﺃﻧﻮﺍﻋﻪ ﻭﺃﺣﻜﺎﻣﻪ ﻟﻠﺸﻴﺦ ﺻﺎﻟﺢ ﺍﻟﻔﻮﺯﺍﻥ[‪.‬‬
‫* ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ~‪» :‬ﻻﺑﺪ ﻓﻴﻪ )ﻳﻌﻨﻲ ﺍﳉﻬﺎﺩ(‬
‫ﻣﻦ ﴍﻭﻁ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ ﻗﺪﺭﺓ ﻭﻗﻮﺓ ﻳﺴﺘﻄﻴﻌﻮﻥ‬
‫ﲠﺎ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻓﺈﻥ ﱂ ﻳﻜﻦ ﻟﺪﳞﻢ ﻗﺪﺭﺓ‪ ،‬ﻓﺈﻥ ﺇﻗﺤﺎﻡ ﺃﻧﻔﺴﻬﻢ ﰲ‬
‫ﺍﻟﻘﺘﺎﻝ ﺇﻟﻘﺎﺀ ﺑﺄﻧﻔﺴﻬﻢ ﺇﱃ ﺍﻟﺘﻬﻠﻜﺔ‪ ،‬ﻭﳍﺬﺍ ﱂ ﻳﻮﺟﺐ ﺍﷲ ﻷ ﻋﲆ‬
‫ﺍﳌﺴﻠﻤﲔ ﺍﻟﻘﺘﺎﻝ ﻭﻫﻢ ﰲ ﻣﻜﺔ‪ ،‬ﻷﳖﻢ ﻋﺎﺟﺰﻭﻥ ﺿﻌﻔﺎﺀ‪ ،‬ﻓﻠﲈ‬
‫ﻭﻛﻮﻧﻮﺍ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺻﺎﺭ ﳍﻢ ﺷﻮﻛﺔ‬ ‫ﻫﺎﺟﺮﻭﺍ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﹼ‬
‫ﺃﻣﺮﻭﺍ ﺑﺎﻟﻘﺘﺎﻝ«‪ ..‬ﺃ‪.‬ﻫـ ]ﺍﻟﴩﺡ ﺍﳌﻤﺘﻊ‪ ٩/٩ :‬ـ ‪.[١٠‬‬
‫* ﻭﻗﺎﻝ ﺃﻳﻀ ﹰﺎ ~‪» :‬ﻻ ﳚﻮﺯ ﻏﺰﻭ ﺍﳉﻴﺶ ﺇﻻ ﺑﺈﺫﻥ ﺍﻹﻣﺎﻡ‬
 ‫‪‬‬
‫‪VQ‬‬

‫ﻣﻬﲈ ﻛﺎﻥ ﺍﻷﻣﺮ ﻷﻥ ﺍﳌﺨﺎﻃﺐ ﺑﺎﻟﻐﺰﻭ ﻭﺍﳉﻬﺎﺩ ﻫﻢ ﻭﻻﺓ ﺍﻷﻣﻮﺭ‬

‫ﻭﻟﻴﺲ ﺃﻓﺮﺍﺩ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺄﻓﺮﺍﺩ ﺍﻟﻨﺎﺱ ﺗﺒﻊ ﻷﻫﻞ ﺍﳊﻞ ﻭﺍﻟﻌﻘﺪ‪ ،‬ﻓﻼ‬
‫ﳚﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﻐﺰﻭ ﺩﻭﻥ ﺇﺫﻥ ﺍﻹﻣﺎﻡ ﺇﻻ ﻋﲆ ﺳﺒﻴﻞ ﺍﻟﺪﻓﺎﻉ‪،‬‬
‫ﻭﺇﺫﺍ ﻓﺎﺟﺄﻫﻢ ﺍﻟﻌﺪﻭ ﳜﺎﻓﻮﻥ ﻛﻠﺒﻪ ﻓﺤﻴﻨﺌﺬ ﳍﻢ ﺃﻥ ﻳﺪﺍﻓﻌﻮﺍ ﻋﻦ‬
‫ﻟﺘﻌﲔ ﺍﻟﻘﺘﺎﻝ ﺇﺫﻥ«‪ ..‬ﺃ‪.‬ﻫـ ]ﺍﻟﴩﺡ ﺍﳌﻤﺘﻊ‪ ٢٥ /٨ :‬ـ ‪.[٢٦‬‬
‫ﺃﻧﻔﺴﻬﻢ ﹼ‬
‫* ﻭﺣﻴﺚ ﺇﻥ ﻟﻠﺠﻬﺎﺩ ﺃﻧﻮﺍﻋ ﹰﺎ ـ ﻛﲈ ﺃﺳﻠﻔﺖ ـ ﻓﺈﻥ ﻟﻪ ﴍﻭﻃ ﹰﺎ‬
‫ﺃﻳﻀ ﹰﺎ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺟﻬﺎﺩ ﹰﺍ ﺇﻻ ﺇﺫﺍ ﺍﻛﺘﻤﻠﺖ ﺍﻟﴩﻭﻁ ﻭﺍﻧﺘﻔﺖ‬
‫ﺍﳌﻮﺍﻧﻊ‪ ،‬ﻭﺇﻥ ﻣﻦ ﺍﻟﴩﻭﻁ ﺇﺫﻥ ﻭﱄ ﺍﻷﻣﺮ ﻭﺍﻟﺮﺍﻳﺔ ﻭﺭﴇ ﺍﻟﻮﺍﻟﺪﻳﻦ‬
‫ﻭﺍﻟﻘﺪﺭﺓ‪.‬‬
‫ﻭﻗﺪ ﺗﺼﺪﹼ ﺭ ﺍﻟﻔﺘﻮ￯ ﰲ ﺃﻣﻮﺭ ﺍﳉﻬﺎﺩ ﻣﻦ ﻟﻴﺲ ﻣﻦ ﺃﻫﻠﻬﺎ ﺑﻼ‬
‫ﺭﻭﻳﺔ ﻭﻻ ﺗﻔﻜﲑ ﻭﻻ ﹴ‬
‫ﺗﺄﻥ ﰲ ﺍﻷﻣﺮ ﻭﺗﺴﺒﺒﻮﺍ ﰲ ﻗﺘﻞ ﺃﻧﺎﺱ ﻻ ﺫﻧﺐ‬
‫ﳍﻢ ﻭﺟﻨﻮﺍ ﻋﲆ ﻣﻦ ﺫﻫﺐ ﻭﻗﻮﺩ ﹰﺍ ﳍﺬﻩ ﺍﳊﺮﻭﺏ ﰲ ﺃﻣﺎﻛﻦ ﻣﺘﻌﺪﺩﺓ‬
‫ﻻ ﺗﺘﻮﻓﺮ ﻓﻴﻬﺎ ﴍﻭﻁ ﺍﳉﻬﺎﺩ ﻛﺎﻣﻠﺔ ﺇﻥ ﱂ ﺗﻜﻦ ﻣﻌﺪﻭﻣﺔ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ‬
‫ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻮﺍﺟﺐ ﺍﻻﻗﺘﺼﺎﺭ ﰲ ﺍﻟﻔﺘﺎﻭ￯ ﺍﳍﺎﻣﺔ ﻋﲆ ﺍﳉﻬﺎﺕ‬
‫ﺍﻟﺮﺳﻤﻴﺔ ﻛﻬﻴﺌﺔ ﻛﺒﺎﺭ ﺍﻟﻌﻠﲈﺀ ﻭﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻼﻓﺘﺎﺀ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ﺍﻟﻌﻠﲈﺀ ﺍﻟﺮﺑﺎﻧﻴﲔ ﺍﳌﺸﻬﻮﺩ ﳍﻢ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻮﺭﻉ ﻭﺍﻟﻔﻀﻞ‪.‬‬
‫‪‬‬
‫‪VR‬‬

‫ﻓﺘﺎوى ﻋﻦ اﻟﺠﻬﺎد‬

‫ﺱ‪ :‬ﺃﳞﲈ ﺃﻋﻈﻢ‪ :‬ﺟﻬﺎﺩ ﺍﻟﻌﻠﻢ ﺃﻡ ﺟﻬﺎﺩ ﺍﻟﺴﻴﻒ؟‬

‫ﺝ ‪ :‬ﺍﻟﻌﻠﻢ ﺃﻭﻻﹰ‪ ،‬ﻓﻼﺑﺪ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﺘﻌﻠﻢ ﻣﺎ ﻳﺴﺘﻘﻴﻢ ﺑﻪ ﺩﻳﻨﻪ‪،‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ‪ä ã â á à ß Þ Ý Ü‬‬
‫‪å‬ﱸ ]ﳏﻤﺪ‪ ،[١٩ :‬ﻓﺒﺪﺃ ﺑﺎﻟﻌﻠﻢ ﻗﺒﻞ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻓﺎﻟﻌﻠﻢ‬
‫ﺃﻭﻻﹰ ﺛﻢ ﻳﻜﻮﻥ ﺍﻟﻌﻤﻞ ﻭﻣﻨﻪ ﺍﳉﻬﺎﺩ ﺣﺘﻰ ﻳﻜﻮﻥ ﺟﻬﺎﺩﻩ ﻋﲆ ﻋﻠﻢ‬
‫ﻭﻋﲆ ﺑﺼﲑﺓ ﻭﻻ ﻳﻜﻮﻥ ﻋﲆ ﺟﻬﻞ ﻭﺧﻄﺄ‪.‬‬
‫ﺱ‪ :‬ﻣﺎ ﺭﺃﻳﻜﻢ ﻓﻴﻤﻦ ﻳﻔﺘﻲ ﺍﻟﻨﺎﺱ ﺑﻮﺟﻮﺏ ﺍﳉﻬﺎﺩ ﻭﻳﻘﻮﻝ ﻻ‬
‫ﻳﺸﱰﻁ ﻟﻠﺠﻬﺎﺩ ﹴ‬
‫ﻭﺍﻝ ﻭﻻ ﺭﺍﻳﺔ ؟‬
‫ﺝ ‪ :‬ﻫﺬﺍ ﺭﺃﻱ ﺍﳋﻮﺍﺭﺝ‪ ،‬ﻓﻼﺑﺪ ﻣﻦ ﺭﺍﻳﺔ ﻭﻻﺑﺪ ﻣﻦ ﺇﻣﺎﻡ‪،‬‬
‫ﻭﻫﺬﺍ ﻣﻨﻬﺞ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ ح ﻭﺍﻟﺬﻱ ﻳﻔﺘﻲ‬
‫ﺑﺄﻥ ﻳﻜﻮﻥ ﺑﻼ ﺇﻣﺎﻡ ﻭﻻ ﺭﺍﻳﺔ ﻓﻬﻮ ﺧﺎﺭﺟﻲ ﻣﺘﺒﻊ ﳌﺬﻫﺐ ﻭﺭﺃﻱ‬
‫ﺍﳋﻮﺍﺭﺝ‪.‬‬
‫ﺱ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﳉﻬﺎﺩ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ؟ ﻭﺃﻳﻦ ﻧﺠﺪﻩ ؟ ﻭﻫﻞ‬
‫ﳚﻮﺯ ﻟﻨﺎ ﺃﻥ ﻧﺠﺎﻫﺪ ﲢﺖ ﺭﺍﻳﺔ ﺣﺎﻛﻢ ﻛﺎﻓﺮ ﺃﻭ ﻣﺒﺘﺪﻉ ؟‬
‫ﺝ ‪ :‬ﺍﻟﻘﺘﺎﻝ ﺇﺫﺍ ﻛﺎﻥ ﲢﺖ ﺭﺍﻳﺔ ﻛﺎﻓﺮ ﻓﻬﻮ ﻟﻴﺲ ﺑﺠﻬﺎﺩ ﻭﺇﻧﲈ‬
 ‫‪‬‬
‫‪VS‬‬

‫ﺗﻘﺎﺗﻞ ﲢﺖ ﺭﺍﻳﺔ ﺍﳌﺴﻠﻤﲔ ﻭﻣﻊ ﲨﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ‪.‬‬

‫ﺱ‪ :‬ﺣﺪﻳﺚ ﺍﻟﺒﺨﺎﺭﻱ‪» :‬ﺍﻹﻣﺎﻡ ﹸﺟﻨﱠﺔ ﹸﻳﺘﻘﻰ ﲠﺎ ﻭﻳﻘﺎﺗﻞ ﻣﻦ‬
‫ﻭﺭﺍﺋﻪ«‪ ،‬ﻫﻞ ﻫﻮ ﺩﻟﻴﻞ ﻣﻦ ﻳﻘﻮﻝ ﺑﻮﺟﻮﺏ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﺠﻬﺎﺩ ﺇﻣﺎﻡ‬
‫ﻳﻌﻘﺪ ﺭﺍﻳﺘﻪ ؟‬
‫ﺝ ‪ :‬ﻧﻌﻢ‪ ،‬ﻫﺬﺍ ﻧﺺ ﰲ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻓﺎﻹﻣﺎﻡ ﺳﱰﺓ ﻟﻠﻤﺴﻠﻤﲔ‬
‫ﻭﻳﻘﺎﺗﻞ ﻣﻦ ﻭﺭﺍﺀ ﻫﺬﻩ ﺍﻟﺴﱰﺓ‪ ،‬ﻭﻻﺷﻚ ﺃﻥ ﻗﻴﺎﺩﺓ ﺍﳌﺴﻠﻤﲔ‬
‫ﻭﺇﻣﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ ﻧﻌﻤﺔ ﻋﻈﻴﻤﺔ ﻟﻠﻤﺴﻠﻤﲔ ﻳﻘﺎﺗﻠﻮﻥ ﲢﺖ ﺭﺍﻳﺘﻬﺎ‬
‫ﻭﺍﻹﻣﺎﻡ ﻳﻘﻴﻢ ﺍﳊﺪﻭﺩ ﻭﻳﺆﺩﻱ ﺍﳊﻘﻮﻕ ﻭﻳﺒﺴﻂ ﺍﷲ ﺑﻪ ﺍﻷﻣﻦ ﻋﲆ‬
‫ﺍﻟﺒﻼﺩ‪ ،‬ﻓﻬﻮ ﻧﻌﻤﺔ ﻣﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪.‬‬
‫ﺱ‪ :‬ﺫﻫﺐ ﺍﻟﺒﻌﺾ ﺇﱃ ﺍﳉﻬﺎﺩ ﰲ ﺃﻣﺎﻛﻦ ﻣﺘﻔﺮﻗﺔ ﺩﻭﻥ ﺇﺫﻥ‬
‫ﺍﻹﻣﺎﻡ ﻫﻞ ﻫﺬﺍ ﺻﺤﻴﺢ ؟‬
‫ﺝ ‪ :‬ﻻ ﳚﻮﺯ ﳍﻢ ﺃﻥ ﳜﺮﺟﻮﺍ ﺇﻻ ﺑﺈﺫﻥ ﺍﻹﻣﺎﻡ ﻷﳖﻢ ﺭﻋﻴﺔ‪،‬‬
‫ﻭﺍﻟﺮﻋﻴﺔ ﻻﺑﺪ ﺃﻥ ﺗﻄﻴﻊ ﺍﻹﻣﺎﻡ‪ ،‬ﻓﺈﺫﺍ ﺃﺫﻥ ﳍﻢ ﻓﺈﻧﻪ ﻳﺒﻘﻰ ﺃﻳﻀ ﹰﺎ ﺇﺫﻥ‬
‫ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺭﺿﺎﳘﺎ ﰲ ﺟﻬﺎﺩ ﺍﻟﻄﻠﺐ‪ ،‬ﻓﻼ ﻳﺬﻫﺐ ﺇﻻ ﺑﺮﴇ‬
‫ﻼ ﺟﺎﺀ ﺇﱃ ﺍﻟﻨﺒﻲ ح ﻳﺮﻳﺪ ﺃﻥ ﳚﺎﻫﺪ ﻓﻘﺎﻝ ﻟﻪ‪:‬‬ ‫ﻭﺍﻟﺪﻳﻪ‪ ،‬ﻷﻥ ﺭﺟ ﹰ‬
‫ﹶ‬
‫»ﺃ ﹶﺣﻲ ﻭﺍﻟﺪﺍﻙ؟« ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺎﻝ‪» :‬ﻓﻔﻴﻬﲈ ﻓﺠﺎﻫﺪ«]ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﺑﺮﻗﻢ‪ ،[(٣٠٠٤) :‬ﻓﺄﺭﺟﻌﻪ ﺇﱃ ﻭﺍﻟﺪﻳﻪ‪ ،‬ﻓﺪﻝ ﺫﻟﻚ ﻋﲆ ﻭﺟﻮﺏ‬
‫‪‬‬
‫‪VT‬‬

‫ﺇﺫﳖﲈ ﺑﻌﺪ ﺇﺫﻥ ﻭﱄ ﺍﻷﻣﺮ‪.‬‬

‫ﺱ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻟﻮﺍﻟﺪﻱ ﺃﺑﻨﺎﺀ ﻏﲑﻱ ﻭﻟﻴﺲ ﳛﺘﺎﺟﻨﻲ ﰲ ﳾﺀ‪،‬‬
‫ﻋﲇ ﻣﻦ ﺍﳌﻮﺕ‪ ،‬ﻓﲈ‬
‫ﻭﻻ ﻣﱪﺭ ﻟﻪ ﺑﻌﺪﻡ ﺍﻹﺫﻥ ﱄ ﺑﺎﳉﻬﺎﺩ ﺇﻻ ﺧﻮﻓﻪ ﹼ‬
‫ﺍﳊﻜﻢ؟‬
‫ﺝ ‪ :‬ﺍﳊﻜﻢ ﺃﻧﻚ ﺗﻄﻴﻌﻪ ﻭﻟﻮ ﻛﺎﻥ ﻟﻪ ﻣﺎﺋﺔ ﻭﻟﺪ‪ ،‬ﻓﻴﺠﺐ ﻋﻠﻴﻚ‬
‫ﻃﺎﻋﺘﻪ ﻭﺍﻟﱪ ﺑﻪ‪ ،‬ﻭﻫﺬﺍ ﻓﻴﻪ ﺍﻷﺟﺮ ﻭﺍﻟﺜﻮﺍﺏ‪.‬‬
‫ﺱ‪ :‬ﻫﻞ ﳚﻮﺯ ﺍﳋﺮﻭﺝ ﻟﻠﺠﻬﺎﺩ ﺑﺪﻭﻥ ﺇﺫﻥ ﺍﻹﻣﺎﻡ ﺇﺫﺍ ﻧﺎﻝ‬
‫ﺭﴇ ﺍﻟﻮﺍﻟﺪﻳﻦ ؟‬
‫ﺝ ‪ :‬ﺇﺫﺍ ﺃﺫﻥ ﻟﻪ ﺍﻟﻮﺍﻟﺪﺍﻥ ﺑﻘﻲ ﺇﺫﻥ ﺍﻹﻣﺎﻡ‪ ،‬ﻓﻼﺑﺪ ﻣﻦ ﺍﻷﻣﺮﻳﻦ‪:‬‬
‫ﺇﺫﻥ ﺍﻹﻣﺎﻡ ﻭﺭﴇ ﺍﻟﻮﺍﻟﺪﻳﻦ‪..‬‬
‫]ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ‪ :‬ﺃﻧﻮﺍﻋﻪ ﻭﺃﺣﻜﺎﻣﻪ ﻟﻠﺸﻴﺦ ﺻﺎﻟﺢ ﺍﻟﻔﻮﺯﺍﻥ[‪.‬‬
 ‫‪‬‬
‫‪VU‬‬

‫اﻟﺨﺮوج ﻋﻠﻰ اﻟﺤﻜﺎم‬

‫* ﺇﻥ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺍﳋﺮﻭﺝ ﻋﲆ ﺍﳊﻜﺎﻡ ﻣﻬﲈ ﺑﻠﻐﻮﺍ‬

‫ﻣﻦ ﺍﻟﻈﻠﻢ ﻭﺍﳉﻮﺭ ﺣﺘﻰ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻛﻔﺎﺭ ﹰﺍ ﺇﻻ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﳌﺎ ﻳﱰﺗﺐ‬
‫ﻋﲆ ﺫﻟﻚ ﻣﻦ ﻣﻔﺎﺳﺪ ﻋﻈﻴﻤﺔ ﻛﲈ ﻫﻮ ﻣﺸﺎﻫﺪ ﺣﺎﻟﻴ ﹰﺎ ﰲ ﺩﻭﻝ ﻋﺪﺓ‬
‫ﻣﻦ ﺣﻮﻟﻨﺎ ﻣﻨﻴﺖ ﲠﺬﻩ ﺍﻟﻔﺘﻨﺔ ﺍﻟﺘﻲ ﻻ ﻳﻌﻠﻢ ﻣﺘﻰ ﳖﺎﻳﺘﻬﺎ ﺇﻻ ﺍﷲ ﻷ‪.‬‬
‫* ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺎﺭﺙ ﺍﻟﺼﺎﺋﻎ‪» :‬ﺳﺄﻟﺖ ﺃﺑﺎ ﻋﺒﺪﺍﷲ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‬
‫ﻭﻫﻢ ﻗﻮﻡ ﺑﺎﳋﺮﻭﺝ ﻓﻘﻠﺖ‪ :‬ﻳﺎ‬
‫~ ﰲ ﺃﻣﺮ ﻛﺎﻥ ﺣﺪﺙ ﰲ ﺑﻐﺪﺍﺩ ﹼ‬
‫ﺃﺑﺎ ﻋﺒﺪﺍﷲ ﻣﺎ ﺗﻘﻮﻝ ﰲ ﺍﳋﺮﻭﺝ ﻣﻊ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ؟ ﻓﺄﻧﻜﺮ ﺫﻟﻚ‬
‫ﻋﻠﻴﻬﻢ ﻭﺟﻌﻞ ﻳﻘﻮﻝ‪ :‬ﺳﺒﺤﺎﻥ ﺍﷲ! ﺍﻟﺪﻣﺎﺀ‪ ..‬ﺍﻟﺪﻣﺎﺀ!! ﻻ ﺃﺭ￯‬
‫ﺫﻟﻚ ﻭﻻ ﺁﻣﺮ ﺑﻪ‪ ،‬ﺍﻟﺼﱪ ﻋﲆ ﻣﺎ ﻧﺤﻦ ﻓﻴﻪ ﺧﲑ ﻣﻦ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻳﺴﻔﻚ‬
‫ﻓﻴﻬﺎ ﺍﻟﺪﻣﺎﺀ‪ ،‬ﻭﻳﺴﺘﺒﺎﺡ ﻓﻴﻬﺎ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﻳﻨﺘﻬﻚ ﻓﻴﻬﺎ ﺍﳌﺤﺎﺭﻡ‪ ،‬ﺃﻣﺎ‬
‫ﻋﻠﻤﺖ ﻣﺎ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ـ ﻳﻌﻨﻲ ﺃﻳﺎﻡ ﺍﻟﻔﺘﻨﺔ!! ـ ﻗﻠﺖ‪ :‬ﻭﺍﻟﻨﺎﺱ‬
‫ﺍﻟﻴﻮﻡ ﺃﻟﻴﺲ ﻫﻢ ﰲ ﻓﺘﻨﺔ ﻳﺎ ﺃﺑﺎ ﻋﺒﺪﺍﷲ!! ﻗﺎﻝ‪ :‬ﻭﺇﻥ ﻛﺎﻥ ﻓﺈﻧﲈ ﻫﻲ‬
‫ﻓﺘﻨﺔ ﺧﺎﺻﺔ‪ ،‬ﻓﺈﺫﺍ ﻭﻗﻊ ﺍﻟﺴﻴﻒ ﻋﻤﺖ ﺍﻟﻔﺘﻨﺔ ﻭﺍﻧﻘﻄﻌﺖ ﺍﻟﺴﺒﻞ‪،‬‬
‫ﺍﻟﺼﱪ ﻋﲆ ﻫﺬﺍ ﻭﻳﺴﻠﻢ ﻟﻚ ﺩﻳﻨﻚ ﺧﲑ ﻟﻚ« ]ﺍﻟﺴﻨﱠﺔ ﻟﻠﺨﻼﱠﻝ‪:‬‬
‫‪ ١٣٢/١‬ـ ‪.[١٣٣‬‬
‫‪‬‬
‫‪VV‬‬

‫* ﻫﺬﺍ ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺴﻨﱠﺔ ﳛﺚ ﻋﲆ ﺍﻟﺼﱪ ﻭﻋﺪﻡ ﺇﺛﺎﺭﺓ ﺍﻟﻔﺘﻨﺔ‪،‬‬

‫ﻭﻫﻮ ﻣﻨﻬﺞ ﻧﺒﻮﻱ‪ ،‬ﻗﺎﻝ ح‪» :‬ﻣﻦ ﺭﺃ￯ ﻣﻦ ﺃﻣﲑﻩ ﺷﻴﺌ ﹰﺎ ﻳﻜﺮﻫﻪ‬
‫ﻓﻠﻴﺼﱪ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻧﻪ ﻣﻦ ﻓﺎﺭﻕ ﺍﳉﲈﻋﺔ ﺷﱪ ﹰﺍ ﻓﲈﺕ ﺇﻻ ﻣﺎﺕ ﻣﻴﺘﺔ‬
‫ﺟﺎﻫﻠﻴﺔ« ]ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪ ،[(٧٠٥٤) :‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻋﺎﻧﻰ ~ ﻣﻦ‬
‫ﺃﺫ￯ ﻛﻞ ﻣﻦ ﺍﳌﺄﻣﻮﻥ ﻭﺍﻟﻮﺍﺛﻖ ﻭﺍﳌﻌﺘﺼﻢ ﺣﻜﺎﻡ ﺍﻟﻌﺮﺍﻕ ﺍﻟﺬﻳﻦ‬
‫ﳛﺬﺭ ﺃﺷﺪ ﺍﻟﺘﺤﺬﻳﺮ‬ ‫ﺃﻛﺮﻫﻮﻩ ﺑﺎﻟﻘﻮﻝ ﺑﺨﻠﻖ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﱢ‬
‫ﻣﻦ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻬﻢ ﳌﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﻭﺍﻟﴩﻭﺭ‪.‬‬
‫* ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ~‪» :‬ﺇﻥ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﺍﻟﻨﺒﻲ‬
‫ح ﻣﻦ ﺍﻟﺼﱪ ﻋﲆ ﺟﻮﺭ ﺍﻷﺋﻤﺔ ﻭﺗﺮﻙ ﻗﺘﺎﳍﻢ ﻭﺍﳋﺮﻭﺝ ﻋﻠﻴﻬﻢ‬
‫ﻫﻮ ﺃﺻﻠﺢ ﺍﻷﻣﻮﺭ ﻟﻠﻌﺒﺎﺩ ﰲ ﺍﳌﻌﺎﺵ ﻭﺍﳌﻌﺎﺩ ﻭﺃﻥ ﻣﻦ ﺧﺎﻟﻒ‬
‫ﺫﻟﻚ ﻣﺘﻌﻤﺪ ﹰﺍ ﺃﻭ ﳐﻄﺌ ﹰﺎ ﱂ ﻳﺼﻠﺢ ﺑﻔﻌﻠﻪ ﺻﻼﺡ ﺑﻞ ﻓﺴﺎﺩ« ]ﻣﻨﻬﺎﺝ‬
‫ﺍﻟﺴﻨﹼﺔ )‪ ٤‬ـ ‪.[(٥٣١‬‬
‫* ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺰ ﺍﳊﻨﻔﻲ ~‪) :‬ﴍﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ(‪:‬‬
‫»ﻭﺃﻣﺎ ﻟﺰﻭﻡ ﻃﺎﻋﺘﻬﻢ ﻭﺇﻥ ﺟﺎﺭﻭﺍ ﻓﻸﻧﻪ ﻳﱰﺗﺐ ﻋﲆ ﺍﳋﺮﻭﺝ ﻋﻦ‬
‫ﻃﺎﻋﺘﻬﻢ ﻣﻦ ﺍﳌﻔﺎﺳﺪ ﺃﺿﻌﺎﻑ ﻣﺎ ﳛﺼﻞ ﻣﻦ ﺟﻮﺭﻫﻢ‪ ،‬ﺑﻞ ﰲ‬
‫ﺍﻟﺼﱪ ﻋﲆ ﺟﻮﺭﻫﻢ ﺗﻜﻔﲑ ﺍﻟﺴﻴﺌﺎﺕ ﻭﻣﻀﺎﻋﻔﺔ ﺍﻷﺟﻮﺭ‪ ،‬ﻓﺈﻥ ﺍﷲ‬
‫ﻣﺎ ﺳﻠﻄﻬﻢ ﻋﻠﻴﻨﺎ ﺇﻻ ﻟﻔﺴﺎﺩ ﺃﻋﲈﻟﻨﺎ ﻭﺍﳉﺰﺍﺀ ﻣﻦ ﺟﻨﺲ ﺍﻟﻌﻤﻞ«‪.‬‬
 ‫‪‬‬
‫‪VW‬‬

‫* ﻗﺎﻝ ﺍﳊﺴﻦ ﺍﻟﺒﴫﻱ ~‪» :‬ﻭﺍﷲ ﻟﻮ ﺃﻥ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﺍﺑﺘﻠﻮﺍ‬

‫ﻣﻦ ﻗﺒﻞ ﺳﻠﻄﺎﳖﻢ ﺻﱪﻭﺍ ﻣﺎ ﻟﺒﺜﻮﺍ ﺃﻥ ﻳﺮﻓﻊ ﺍﷲ ﺫﻟﻚ ﻋﻨﻬﻢ ﻭﺫﻟﻚ‬
‫ﺍ‪.‬ﻫـ ]ﺍﻟﴩﻳﻌﺔ ﻟﻶﺟﺮﻱ‪:‬‬ ‫ﺃﳖﻢ ﻳﻔﺰﻋﻮﻥ ﺇﱃ ﺍﻟﺴﻴﻒ ﻓﻴﻮﻛﻠﻮﺍ ﺇﻟﻴﻪ«‪..‬‬
‫‪.[١٥٨/١‬‬

‫* ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ~‪» :‬ﺍﻹﻧﻜﺎﺭ ﻋﲆ ﺍﳌﻠﻮﻙ ﺑﺎﳋﺮﻭﺝ ﻋﻠﻴﻬﻢ‬

‫ﺃﺳﺎﺱ ﻛﻞ ﴍ ﻭﻓﺘﻨﺔ ﺇﱃ ﺁﺧﺮ ﺍﻟﺪﻫﺮ« ]ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ‪.[٤/٣‬‬
‫* ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻋﺒﺪﺍﻟﱪ ~‪» :‬ﻭﺃﻣﺎ ﺃﻫﻞ ﺍﳊﻖ ﻭﻫﻢ ﻣﻦ‬
‫ﻼ ﻋﺪﻻﹰ‬‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻫﺬﺍ ﻫﻮ ﺍﻹﺧﺘﻴﺎﺭ ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﻣﺎﻡ ﻓﺎﺿ ﹰ‬
‫ﳏﺴﻨ ﹰﺎ‪ ،‬ﻓﺈﻥ ﱂ ﻳﻜﻦ ﻓﺎﻟﺼﱪ ﻋﲆ ﻃﺎﻋﺔ ﺍﳉﺎﺋﺮﻳﻦ ﻣﻦ ﺍﻷﺋﻤﺔ ﺃﻭﱃ‬
‫ﻣﻦ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻪ ﻷﻥ ﰲ ﻣﻨﺎﺯﻋﺘﻪ ﻭﺍﳋﺮﻭﺝ ﻋﻠﻴﻪ ﺍﺳﺘﺒﺪﺍﻝ ﺍﻷﻣﻦ‬
‫ﺑﺎﳋﻮﻑ ﻭﻷﻥ ﺫﻟﻚ ﳛﻤﻞ ﻋﲆ ﻫﺮﺍﻕ ﺍﻟﺪﻣﺎﺀ ﻭﺷﻦ ﺍﻟﻐﺎﺭﺍﺕ‬
‫ﻭﺍﻟﻔﺴﺎﺩ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﺫﻟﻚ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﺼﱪ ﻋﲆ ﺟﻮﺭﻩ ﻭﻓﺴﻘﻪ‬
‫ﺍﳌﻜﺮﻭﻫﲔ ﺃﻭﻻﳘﺎ‬
‫ﹶ‬ ‫ﻭﺍﻷﺻﻮﻝ ﺗﺸﻬﺪ ﻭﺍﻟﻌﻘﻞ ﻭﺍﻟﺪﻳﻦ ﺃﻥ ﺃﻋﻈﻢ‬
‫ﺑﺎﻟﱰﻙ« ]ﺍﳌﺼﺪﺭ‪ :‬ﻓﺘﺢ ﺍﻟﱪ ﺑﱰﺗﻴﺐ ﲤﻬﻴﺪ ﺍﺑﻦ ﻋﺒﺪﺍﻟﱪ )‪.[(١١١/١‬‬
‫‪‬‬
‫‪VX‬‬

‫* ﻭﻫﺬﻩ ﻛﻠﻤﺔ ﻟﻺﻣﺎﻡ ﺍﺑﻦ ﺑﺎﺯ ~ ﻋﻦ ﺍﻟﻄﺎﻋﺔ ﻭﻋﺪﻡ ﺍﳋﺮﻭﺝ‪:‬‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺻﲆ ﺍﷲ‬
‫ﻋﲆ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﲆ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻭﻣﻦ ﺍﻫﺘﺪ￯ ﲠﺪﺍﻩ ﺃﻣﺎ ﺑﻌﺪ‪،‬‬
‫ﻓﻘﺪ ﻗﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ :‬ﱹ‪Í Ì Ë Ê É È Ç‬‬
‫‪Ü Û Ú Ù Ø × Ö Õ Ô Ó Ò ÑÐ Ï Î‬‬
‫‪ä ã â á àß Þ Ý‬ﱸ ]ﺍﻟﻨﺴﺎﺀ‪.[٥٩ :‬‬

‫ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﻧﺺ ﰲ ﻭﺟﻮﺏ ﻃﺎﻋﺔ ﻭﱄ ﺍﻷﻣﺮ ﻭﻫﻢ ﺍﻷﻣﺮﺍﺀ‬

‫ﻭﺍﻟﻌﻠﲈﺀ‪ ،‬ﻭﻗﺪ ﺟﺎﺀﺕ ﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ح‬
‫ﺗﺒﲔ ﺍﳌﻌﻨﻰ‪ ،‬ﻭﺗﻔﻴﺪ ﺍﻵﻳﺔ ﺑﺄﻥ ﺍﳌﺮﺍﺩ ﻃﺎﻋﺘﻬﻢ ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻓﺈﺫﺍ‬
‫ﺃﻣﺮﻭﺍ ﺑﺎﳌﻌﺼﻴﺔ ﻓﻼ ﻳﻄﺎﻋﻮﻥ ﰲ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻟﻜﻦ ﻻ ﳚﻮﺯ ﺍﳋﺮﻭﺝ‬
‫ﻋﻠﻴﻬﻢ ﺑﺄﺳﺒﺎﲠﺎ ﻟﻘﻮﻟﻪ ح‪) :‬ﺃﻻ ﻣﻦ ﻭﱄ ﻋﻠﻴﻪ ﹴ‬
‫ﻭﺍﻝ ﻓﺮﺁﻩ ﻳﺄﰐ‬
‫ﺷﻴﺌ ﹰﺎ ﻣﻦ ﻣﻌﺼﻴﺔ ﺍﷲ ﻓﻠﻴﻜﺮﻩ ﻣﺎ ﻳﺄﰐ ﻣﻦ ﻣﻌﺼﻴﺔ ﺍﷲ ﻭﻻ ﻳﻨﺰﻋﻦ‬
‫ﻳﺪ ﹰﺍ ﻣﻦ ﻃﺎﻋﺔ( ]ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻭﺃﲪﺪ ﻭﻏﲑﻫﻢ ﻣﻦ ﺣﺪﻳﺚ ﻋﻮﻑ ﺑﻦ ﻣﺎﻟﻚ‬
‫ﺍﻷﺷﺠﻌﻲ[‪.‬‬
‫)ﻭﻣﻦ ﺧﺮﺝ ﻣﻦ ﺍﻟﻄﺎﻋﺔ ﻭﻓﺎﺭﻕ ﺍﳉﲈﻋﺔ ﻓﲈﺕ‪ ،‬ﻣﺎﺕ ﻣﻴﺘﺔ‬
‫ﺟﺎﻫﻠﻴﺔ( ]ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻭﺃﲪﺪ ﻭﻏﲑﻫﻢ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ[‪ ،‬ﻭﻗﺎﻝ‬
‫ح‪) :‬ﻋﲆ ﺍﳌﺮﺀ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﻓﻴﲈ ﺃﺣﺐ ﻭﻛﺮﻩ ﺇﻻ ﺃﻥ ﻳﺆﻣﺮ‬
 ‫‪‬‬
‫‪VY‬‬

‫ﺑﻤﻌﺼﻴﺔ‪ ،‬ﻓﺈﻥ ﺃﻣﺮ ﺑﻤﻌﺼﻴﺔ ﻓﻼ ﺳﻤﻊ ﻭﻻ ﻃﺎﻋﺔ( ]ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‬

‫ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﻏﲑﻩ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ }[‪.‬‬
‫ﻭﺳﺄﻟﻪ ﺍﻟﺼﺤﺎﰊ ﳌﺎ ﺫﻛﺮ ﺃﻧﻪ ﻳﻜﻮﻥ ﺃﻣﺮﺍﺀ ﺗﻌﺮﻓﻮﻥ ﻣﻨﻬﻢ‬
‫ﻭﺗﻨﻜﺮﻭﻥ‪ ،‬ﻗﺎﻟﻮﺍ‪» :‬ﻓﲈ ﺗﺄﻣﺮﻧﺎ؟« ﻗﺎﻝ‪) :‬ﺃﺩﻭﺍ ﺇﻟﻴﻬﻢ ﺣﻘﻬﻢ ﻭﺳﻠﻮﺍ‬
‫ﺍﷲ ﺣﻘﻜﻢ( ]ﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ[‪ .‬ﻗﺎﻝ ﻋﺒﺎﺩﺓ ﺍﺑﻦ‬
‫ﺍﻟﺼﺎﻣﺖ <‪» :‬ﺑﺎﻳﻌﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ح ﻋﲆ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ‬
‫ﰲ ﻣﻨﺸﻄﻨﺎ ﻭﻣﻜﺮﻫﻨﺎ ﻭﻋﴪﻧﺎ ﻭﻳﴪﻧﺎ ﻭﺃﺛﺮﺓ ﻋﻠﻴﻨﺎ ﻭﺃﻥ ﻻ ﻧﻨﺎﺯﻉ‬
‫ﺍﻷﻣﺮ ﺃﻫﻠﻪ«‪ ،‬ﻭﻗﺎﻝ‪) :‬ﺇﻻ ﺃﻥ ﺗﺮﻭﺍ ﻛﻔﺮ ﹰﺍ ﺑﻮﺍﺣ ﹰﺎ ﻋﻨﺪﻛﻢ ﻣﻦ ﺍﷲ‬
‫ﻓﻴﻪ ﺑﺮﻫﺎﻥ( ]ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﺃﰊ ﻋﺎﺻﻢ ﻭﻏﲑﻩ[‪ ،‬ﻓﻬﺬﺍ ﻳﺪﻝ‬
‫ﻋﲆ ﺃﳖﻢ ﻻ ﳚﻮﺯ ﳍﻢ ﻣﻨﺎﺯﻋﺔ ﻭﻻﺓ ﺍﻷﻣﻮﺭ ﻭﻻ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻬﻢ‬
‫ﺇﻻ ﺃﻥ ﻳﺮﻭﺍ ﻛﻔﺮ ﹰﺍ ﺑﻮﺍﺣ ﹰﺎ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﷲ ﻓﻴﻪ ﺑﺮﻫﺎﻥ‪ ،‬ﻭﻣﺎ ﺫﺍﻙ ﺇﻻ‬
‫ﻷﻥ ﺍﳋﺮﻭﺝ ﻋﲆ ﻭﻻﺓ ﺍﻷﻣﻮﺭ ﻳﺴﺒﺐ ﻓﺴﺎﺩ ﹰﺍ ﻛﺒﲑ ﹰﺍ ﻭﴍ ﹰﺍ ﻋﻈﻴ ﹰﲈ‬
‫ﻓﻴﺨﺘﻞ ﺑﻪ ﺍﻷﻣﻦ ﻭﺗﻀﻴﻊ ﺍﳊﻘﻮﻕ ﻭﻻ ﻳﺘﻴﴪ ﺭﺩﻉ ﺍﻟﻈﺎﱂ ﻭﻻ ﻧﴫ‬
‫ﺍﳌﻈﻠﻮﻡ‪ ،‬ﻭﲣﺘﻞ ﺍﻟﺴﺒﻞ ﻭﻻ ﺗﺆﻣﻦ ﻓﻴﱰﺗﺐ ﻋﲆ ﺍﳋﺮﻭﺝ ﻋﲆ ﻭﻻﺓ‬
‫ﺍﻷﻣﻮﺭ ﻓﺴﺎﺩ ﻋﻈﻴﻢ ﻭﴍ ﻛﺜﲑ ﺇﻻ ﺇﺫﺍ ﺭﺃ￯ ﺍﳌﺴﻠﻤﻮﻥ ﻛﻔﺮ ﹰﺍ ﺑﻮﺍﺣ ﹰﺎ‬
‫ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﷲ ﻓﻴﻪ ﺑﺮﻫﺎﻥ ﻓﻼ ﺑﺄﺱ ﺃﻥ ﳜﺮﺟﻮﺍ ﻋﲆ ﻫﺬﺍ ﺍﻟﺴﻠﻄﺎﻥ‬
‫ﻹﺯﺍﻟﺘﻪ ﺇﺫﺍ ﻛﺎﻥ ﻋﻨﺪﻫﻢ ﻗﺪﺭﺓ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻋﻨﺪﻫﻢ ﻗﺪﺭﺓ ﻓﻼ‬
‫‪‬‬
‫‪WP‬‬

‫ﳜﺮﺟﻮﺍ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺍﳋﺮﻭﺝ ﻳﺴﺒﺐ ﴍ ﹰﺍ ﺃﻛﺜﺮ ﻓﻠﻴﺲ ﳍﻢ ﺍﳋﺮﻭﺝ‬

‫ﺭﻋﺎﻳﺔ ﻟﻠﻤﺼﺎﻟﺢ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﴩﻋﻴﺔ ﺍﳌﺠﻤﻊ ﻋﻠﻴﻬﺎ ﺃﻧﻪ‪:‬‬
‫)ﻻ ﳚﻮﺯ ﺇﺯﺍﻟﺔ ﺍﻟﴩ ﺑﲈ ﻫﻮ ﺃﴍ ﻣﻨﻪ‪ ،‬ﺑﻞ ﳚﺐ ﺩﺭﺀ ﺍﻟﴩ ﺑﲈ ﻳﺰﻳﻠﻪ‬
‫ﺃﻭ ﳜﻔﻔﻪ(‪ ،‬ﻭﺃﻣﺎ ﺩﺭﺀ ﺍﻟﴩ ﺑﴩ ﺃﻛﺜﺮ ﻓﻼ ﳚﻮﺯ ﺑﺈﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ‪،‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﺘﻲ ﺗﺮﻳﺪ ﺇﺯﺍﻟﺔ ﻫﺬﺍ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﺬﻱ ﻓﻌﻞ‬
‫ﻛﻔﺮ ﹰﺍ ﺑﻮﺍﺣ ﹰﺎ ﻭﻋﻨﺪﻫﺎ ﻗﺪﺭﺓ ﺗﺰﻳﻠﻪ ﲠﺎ ﻭﺗﻀﻊ ﺇﻣﺎﻣ ﹰﺎ ﺻﺎﳊ ﹰﺎ ﻃﻴﺒ ﹰﺎ ﻣﻦ‬
‫ﺩﻭﻥ ﺃﻥ ﻳﱰﺗﺐ ﻋﲆ ﻫﺬﺍ ﻓﺴﺎﺩ ﻛﺒﲑ ﻋﲆ ﺍﳌﺴﻠﻤﲔ ﻭﴍ ﺃﻋﻈﻢ‬
‫ﻣﻦ ﴍ ﻫﺬﺍ ﺍﻟﺴﻠﻄﺎﻥ ﻓﻼ ﺑﺄﺱ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﳋﺮﻭﺝ ﻳﱰﺗﺐ‬
‫ﻋﻠﻴﻪ ﻓﺴﺎﺩ ﻛﺒﲑ ﻭﺍﺧﺘﻼﻝ ﺍﻷﻣﻦ ﻭﻇﻠﻢ ﺍﻟﻨﺎﺱ ﻭﺍﻏﺘﻴﺎﻝ ﻣﻦ‬
‫ﻻ ﻳﺴﺘﺤﻖ ﺍﻹﻏﺘﻴﺎﻝ ﺇﱃ ﻏﲑ ﻫﺬﺍ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻓﻬﺬﺍ ﻻ‬
‫ﳚﻮﺯ‪ ،‬ﺑﻞ ﳚﺐ ﺍﻟﺼﱪ ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﰲ ﺍﳌﻌﺮﻭﻑ ﻭﻣﻨﺎﺻﺤﺔ‬
‫ﻭﻻﺓ ﺍﻷﻣﻮﺭ ﻭﺍﻟﺪﻋﻮﺓ ﳍﻢ ﺑﺎﳋﲑ ﻭﺍﻻﺟﺘﻬﺎﺩ ﰲ ﲣﻔﻴﻒ ﺍﻟﴩ‬
‫ﻭﺗﻘﻠﻴﻠﻪ ﻭﺗﻜﺜﲑ ﺍﳋﲑ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺴﻮﻱ ﺍﻟﺬﻱ ﳚﺐ ﺃﻥ‬
‫ﻳﺴﻠﻚ‪ ،‬ﻷﻥ ﰲ ﺫﻟﻚ ﻣﺼﺎﻟﺢ ﻟﻠﻤﺴﻠﻤﲔ ﻋﺎﻣﺔ‪ ،‬ﻭﻷﻥ ﰲ ﺫﻟﻚ‬
‫ﺗﻘﻠﻴﻞ ﺍﻟﴩ ﻭﺗﻜﺜﲑ ﺍﳋﲑ‪ ،‬ﻭﻷﻥ ﰲ ﺫﻟﻚ ﺣﻔﻆ ﺍﻷﻣﻦ ﻭﺳﻼﻣﺔ‬
‫ﴍ ﺃﻛﺜﺮ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﻟﻠﺠﻤﻴﻊ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﳍﺪﺍﻳﺔ(‪..‬‬ ‫ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﱟ‬
‫]ﺍﳌﺼﺪﺭ‪ :‬ﻣﺮﺍﺟﻌﺎﺕ ﰲ ﻓﻘﻪ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺴﻴﺎﳼ ﻭﺍﻟﻔﻜﺮﻱ ﻋﲆ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ‬
‫ﻭﺍﻟﺴﻨﺔ[‪.‬‬
 ‫‪‬‬
‫‪WQ‬‬

‫* ﻳﻘﻮﻝ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺻﺎﻟﺢ ﺍﻟﻔﻮﺯﺍﻥ‪ ،‬ﺣﻔﻈﻪ ﺍﷲ‪ ،‬ﻋﻦ ﻣﻨﻬﺠﻨﺎ‬

‫ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳊﺎﻛﻢ ﺍﳌﺴﻠﻢ‪ ،‬ﻳﻘﻮﻝ‪» :‬ﻓﻮﱄ ﺃﻣﺮ ﺍﳌﺴﻠﻤﲔ ﳚﺐ‬
‫ﻃﺎﻋﺘﻪ ﰲ ﻃﺎﻋﺔ ﺍﷲ‪ ،‬ﻓﺈﻥ ﺃﻣﺮ ﺑﻤﻌﺼﻴﺘﻪ ﻓﻼ ﹸﻳﻄﺎﻉ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ‪،‬‬
‫ﻳﻌﻨﻲ ﰲ ﺃﻣﺮ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻟﻜﻨﻪ ﹸﻳﻄﺎﻉ ﰲ ﻏﲑ ﺫﻟﻚ ﳑﺎ ﻻ ﻣﻌﺼﻴﺔ‬
‫ﻓﻴﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳊﺎﻛﻢ ﺍﻟﻜﺎﻓﺮ ﻓﻬﺬﺍ ﳜﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ‬
‫ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﰲ ﺍﳌﺴﻠﻤﲔ ﻗﻮﺓ ﻭﻓﻴﻬﻢ ﺍﺳﺘﻄﺎﻋﺔ ﳌﻘﺎﺗﻠﺘﻪ‬
‫ﻭﺗﻨﺤﻴﺘﻪ ﻋﻦ ﺍﳊﻜﻢ ﻭﺇﳚﺎﺩ ﺣﺎﻛﻢ ﻣﺴﻠﻢ ﻓﺈﻧﻪ ﳚﺐ ﻋﻠﻴﻬﻢ ﺫﻟﻚ‪،‬‬
‫ﻭﻫﺬﺍ ﻣﻦ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺇﺯﺍﻟﺘﻪ‬
‫ﻓﻼ ﳚﻮﺯ ﳍﻢ ﺃﻥ ﻳﺘﺤﺮﺷﻮﺍ ﰲ ﺍﻟﻈﻠﻤﺔ ﻭﺍﻟﻜﻔﺮﺓ‪ ،‬ﻷﻥ ﻫﺬﺍ ﻳﻌﻮﺩ‬
‫ﻋﲆ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﴬﺭ ﻭﺍﻹﺑﺎﺩﺓ‪ ،‬ﻭﺍﻟﻨﺒﻲ ح ﻋﺎﺵ ﰲ ﻣﻜﺔ ﺛﻼﺙ‬
‫ﻋﴩﺓ ﺳﻨﺔ ﺑﻌﺪ ﺍﻟﺒﻌﺜﺔ ﻭﺍﻟﻮﻻﻳﺔ ﻓﻴﻬﺎ ﻟﻠﻜﻔﺎﺭ ﻭﻣﻌﻪ ﻣﻦ ﺃﺳﻠﻢ ﻣﻦ‬
‫ﺃﺻﺤﺎﺑﻪ ﻭﱂ ﻳﻨﺎﺯﻟﻮﺍ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﺑﻞ ﻛﺎﻧﻮﺍ ﻣﻨﻬﻴﲔ ﻋﻦ ﻗﺘﺎﻝ ﺍﻟﻜﻔﺎﺭ‬
‫ﰲ ﻫﺬﻩ ﺍﳊﻘﺒﺔ‪ ،‬ﻭﱂ ﻳﺆﻣﺮﻭﺍ ﺑﺎﻟﻘﺘﺎﻝ ﺇﻻ ﺑﻌﺪ ﻣﺎ ﻫﺎﺟﺮ ﺍﻟﻨﺒﻲ ح‬
‫ﻭﺻﺎﺭ ﻟﻪ ﺩﻭﻟﺔ ﻭﲨﺎﻋﺔ ﻳﺴﺘﻄﻴﻊ ﲠﻢ ﺃﻥ ﻳﻘﺎﺗﻞ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻫﺬﺍ ﻫﻮ‬
‫ﻣﻨﻬﺞ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﲢﺖ ﻭﻻﻳﺔ ﻛﺎﻓﺮﺓ ﻭﻻ‬
‫ﻳﺴﺘﻄﻴﻌﻮﻥ ﺇﺯﺍﻟﺘﻬﺎ‪ ،‬ﻓﺈﳖﻢ ﻳﺘﻤﺴﻜﻮﻥ ﺑﺈﺳﻼﻣﻬﻢ ﻭﺑﻌﻘﻴﺪﲥﻢ ﻭﻻ‬
‫ﳜﺎﻃﺮﻭﻥ ﺑﺄﻧﻔﺴﻬﻢ« ]ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ[‪.‬‬
‫‪‬‬
‫‪WR‬‬

‫* ﺇﻥ ﺍﻟﻮﺍﺿﺢ ﻣﻦ ﻛﻼﻡ ﺍﻟﻌﻠﲈﺀ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺍﳋﺮﻭﺝ ﻋﲆ‬

‫ﺍﳊﺎﻛﻢ ﺍﳌﺴﻠﻢ ﻭﺇﻥ ﺟﺎﺭ ﺃﻭ ﻇﻠﻢ‪ ،‬ﺑﻞ ﲡﺐ ﻃﺎﻋﺘﻪ ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﺃﻣﺎ‬
‫ﺍﳊﺎﻛﻢ ﺍﻟﻜﺎﻓﺮ ﻛﻔﺮ ﹰﺍ ﺑﻮﺍﺣ ﹰﺎ ﻓﻴﻪ ﻣﻦ ﺍﷲ ﺑﺮﻫﺎﻥ ﻓﻼ ﹸﳜﺮﺝ ﻋﻠﻴﻪ ﺇﻻ‬
‫ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻹﺯﺍﻟﺘﻪ ﻭﻭﺿﻊ ﺇﻣﺎﻡ ﺻﺎﻟﺢ ﻣﻜﺎﻧﻪ ﻣﻦ ﺩﻭﻥ ﺃﻥ ﻳﱰﺗﺐ‬
‫ﻋﲆ ﺫﻟﻚ ﻓﺴﺎﺩ ﻭﴍ ﻋﲆ ﺍﳌﺴﻠﻤﲔ ﻷﻥ ﺍﳋﺮﻭﺝ ﻣﻊ ﻋﺪﻡ ﺍﳌﻘﺪﺭﺓ‬
‫ﺳﻴﻜﻮﻥ ﻓﻴﻪ ﺍﻟﻘﺘﻞ ﻭﺍﻟﺘﺨﺮﻳﺐ ﻭﳖﺐ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻧﺘﻬﺎﻙ ﺍﻷﻋﺮﺍﺽ‬
‫ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﺃﻥ ﺍﻟﻮﺍﺟﺐ ﻋﲆ ﻣﻦ ﺍﺑﺘﲇ ﺑﺤﺎﻛﻢ ﻛﺎﻓﺮ ﺍﻟﺼﱪ‬
‫ﻭﺍﳌﻨﺎﺻﺤﺔ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﻹﺟﺘﻬﺎﺩ ﰲ ﲣﻔﻴﻒ ﺍﻟﴩ ﻭﻧﴩ ﺍﳋﲑ‪.‬‬
‫* ﻭﺣﺘﻰ ﻻ ﺗﻌﺼﻒ ﺑﻨﺎ ﺍﻷﻫﻮﺍﺀ ﻭﺗﺰﻝ ﺑﻨﺎ ﺍﻷﻗﺪﺍﻡ‪ ،‬ﻋﻠﻴﻨﺎ‬
‫ﺍﻟﺜﺒﺎﺕ ﻋﲆ ﺍﳌﻨﻬﺞ ﺍﻟﻘﻮﻳﻢ ﻭﺍﻟﴫﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻭﺍﻟﺴﲑ ﺧﻠﻒ‬
‫ﺍﻟﻌﻠﲈﺀ ﺍﻟﻨﺎﺻﺤﲔ‪ ،‬ﻭﻟﻨﻘﻒ ﺣﻴﺚ ﻭﻗﻔﻮﺍ‪ ،‬ﻭﻟﻨﺄﺧﺬ ﺑﻌﻠﻤﻬﻢ ﻭﻧﻌﻤﻞ‬
‫ﺑﺘﻮﺟﻴﻬﻬﻢ ﺧﺎﺻﺔ ﻋﻨﺪ ﺍﻻﺧﺘﻼﻑ ﰲ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ ﻭﳏﻂ ﺍﻟﻔﺘﻦ‬
‫ـ ﻛﲈ ﻫﻲ ﺣﺎﻟﻨﺎ ﺍﻟﻴﻮﻡ ـ ﻓﺈﳖﻢ ﻳﺪﺭﻛﻮﻥ ﻣﺎ ﻻ ﻧﺪﺭﻙ‪ ،‬ﻳﻨﻈﺮﻭﻥ ﺇﱃ‬
‫ﻋﻮﺍﻗﺐ ﺍﻷﻣﻮﺭ ﺑﻨﻈﺮﺍﺕ ﺛﺎﻗﺒﺔ ﻋﻜﺲ ﻣﺎ ﻧﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻣﻦ ﻇﺎﻫﺮﻫﺎ‪.‬‬
‫ﻒ ﺣﻴﺚ‬‫* ﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ ~‪» :‬ﺍﺻﱪ ﻧﻔﺴﻚ ﻋﲆ ﺍﻟﺴﻨﹼﺔ ﹶﻭ ﹺﻗ ﹾ‬
‫ﻭﻗﻒ ﺍﻟﻘﻮﻡ‪ ،‬ﻭﻗﻞ ﺑﲈ ﻗﺎﻟﻮﺍ‪ ،‬ﻭﻛﹸﻒ ﻋﲈ ﻛ ﱠﻔﻮﺍ ﻋﻨﻪ‪ ،‬ﻭﺍﺳﻠﻚ ﺳﺒﻴﻞ‬
‫ﺳﻠﻔﻚ ﺍﻟﺼﺎﻟﺢ‪ ،‬ﻓﺈﻧﻪ ﻳﺴﻌﻚ ﻣﺎ ﻭﺳﻌﻬﻢ« ]ﺃﺻﻮﻝ ﺍﻻﻋﺘﻘﺎﺩ[‪.‬‬
 ‫‪‬‬
‫‪WS‬‬

‫ﻣﻨﺎﺻﺮة اﻟﺪوﻟﺔ اﻟﺴﻌﻮدﻳﺔ ﻟﻠﺪﻳﻦ‬

‫* ﺇﻥ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻗﺎﻣﺖ ﺃﺳﺎﺳ ﹰﺎ ﻋﲆ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺗﻌﻬﺪ‬

‫ﻛﻞ ﻣﻦ ﺍﻹﻣﺎﻣﲔ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﻭﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻮﻫﺎﺏ‪،‬‬
‫ﺭﲪﻬﲈ ﺍﷲ‪ ،‬ﺃﻥ ﳚﺎﻫﺪﺍ ﰲ ﺳﺒﻴﻞ ﲢﻘﻴﻖ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻋﲆ ﺍﻟﻮﺟﻪ‬
‫ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻛﲈ ﺃﻛﺪﺕ ﺫﻟﻚ ﲨﻴﻊ ﺍﳌﺼﺎﺩﺭ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﳌﺤﻠﻴﺔ‬
‫ﻭﻏﲑ ﺍﳌﺤﻠﻴﺔ ﻭﺍﳌﻌﺎﴏﺓ ﻭﻏﲑ ﺍﳌﻌﺎﴏﺓ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺘﺎﺭﳜﻴﺔ‬
‫ﺍﳊﺪﻳﺜﺔ)‪ ،(١‬ﻭﻻﺗﺰﺍﻝ ﺍﻟﺪﻭﻟﺔ ﺗﺒﺬﻝ ﺍﻟﻜﺜﲑ ﰲ ﻣﻨﺎﴏﺓ ﺍﳌﺴﻠﻤﲔ‬
‫ﰲ ﺃﺻﻘﺎﻉ ﺍﳌﻌﻤﻮﺭﺓ ﰲ ﺑﻨﺎﺀ ﺍﳌﺴﺎﺟﺪ ﻭﺍﳌﺮﺍﻛﺰ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺇﻳﻔﺎﺩ‬
‫ﺍﻟﺪﻋﺎﺓ ﻭﻃﺒﺎﻋﺔ ﻭﺗﻮﺯﻳﻊ ﺍﳌﺼﺤﻒ ﺍﻟﴩﻳﻒ ﻭﺍﻟﻜﺘﺐ ﺍﻟﴩﻋﻴﺔ‬
‫ﺍﻟﻨﺎﻓﻌﺔ‪ ،‬ﻭﳏﺎﻛﻢ ﴍﻋﻴﺔ ﻭﻫﻴﺌﺔ ﻣﺴﺘﻘﻠﺔ ﻟﻸﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ‬
‫ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﻣﺴﺎﺑﻘﺎﺕ ﻋﺎﳌﻴﺔ ﻟﺘﺤﻔﻴﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻭﻓﺘﺢ‬
‫ﻟﻠﻤﺪﺍﺭﺱ ﻭﺍﳌﻌﺎﻫﺪ ﻭﺍﳉﺎﻣﻌﺎﺕ ﻭﻋﲆ ﺭﺃﺳﻬﺎ ﺍﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﻭﻓﻴﻬﺎ ﻳﺪﺭﺱ ﺃﻛﺜﺮ ﻣﻦ ‪ ١٦٠‬ﺟﻨﺴﻴﺔ‪ ،‬ﻭﺟﺎﻣﻌﺔ‬
‫ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﻟﺮﻳﺎﺽ ﻭﲢﺘﻀﻦ ﻣﺒﺘﻌﺜﲔ‬
‫ﻣﻦ ‪ ١٤٠‬ﺩﻭﻟﺔ ﻭﻳﺘﺒﻌﻬﺎ ‪ ٦٠‬ﻣﻌﻬﺪ ﹰﺍ ﴍﻋﻴ ﹰﺎ ﰲ ﺍﻟﺪﺍﺧﻞ ﻭﺍﳋﺎﺭﺝ‪،‬‬
‫ﻭﺍﷲ ﻧﺎﴏ ﺩﻳﻨﻪ ﻭﻟﻮ ﻛﺮﻩ ﺍﻟﻜﺎﻓﺮﻭﻥ ﻭﺍﳊﺎﻗﺪﻭﻥ‪.‬‬
‫)‪ (١‬ﻛﺘﺎﺏ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﻭﺟﻬﻮﺩﻩ‪ ،‬ﺩ‪ .‬ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻋﲇ ﺍﻟﻌﺮﻳﻨﻲ‪.‬‬
‫‪‬‬
‫‪WT‬‬

‫* ﻳﻘﻮﻝ ﺍﳌﺆﺳﺲ ﺍﳌﻠﻚ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ~ ﺍﻟﺬﻱ ﺃﻗﺎﻡ ﺩﻭﻟﺘﻪ‬

‫ﻋﲆ ﻫﺬﺍ ﺍﻟﻨﻬﺞ ﺍﻟﻘﻮﻳﻢ ﺇﻣﺘﺪﺍﺩ ﹰﺍ ﳌﺎ ﺳﺒﻘﻪ‪» :‬ﺇﻧﻨﻲ ﺭﺟﻞ ﺳﻠﻔﻲ‬
‫ﻭﺃﻓﺨﺮ ﺑﺄﻧﻨﻲ ﺳﻠﻔﻲ ﻭﺃﻋﻤﻞ ﺟﻬﺪ ﻃﺎﻗﺘﻲ ﰲ ﺳﺒﻴﻞ ﺇﻋﻼﺀ ﻛﻠﻤﺔ‬
‫ﺍﻟﺪﻳﻦ ﻭﺇﺟﻼﻝ ﻣﻨﻬﺞ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﻟﺢ ﰲ ﻧﻔﻮﺱ ﺍﳌﺴﻠﻤﲔ‬
‫ﻭﺍﻟﻌﺮﺏ«‪ ،‬ﻭﻗﺎﻝ‪» :‬ﺇﻧﻨﻲ ﺭﺟﻞ ﺳﻠﻔﻲ ﻭﻋﻘﻴﺪﰐ ﻫﻲ ﺍﻟﺴﻠﻔﻴﺔ‬
‫ﺍﻟﺘﻲ ﺃﻣﴚ ﺑﻤﻘﺘﻀﺎﻫﺎ ﻋﲆ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﹼﺔ«‪ ،‬ﻭﻗﺎﻝ ﺃﻳﻀ ﹰﺎ ~‪:‬‬
‫»ﺇﲏ ﻣﺴﺎﻓﺮ ﺇﱃ ﺣﺮﻡ ﺍﷲ ﻟﺒﺴﻂ ﺃﺣﻜﺎﻡ ﺍﻟﴩﻳﻌﺔ ﻭﺗﺄﻳﻴﺪﻫﺎ ﻓﻠﻦ‬
‫ﻳﻜﻮﻥ ﺑﻌﺪ ﺍﻟﻴﻮﻡ ﺳﻠﻄﺎﻥ ﺇﻻ ﺍﻟﴩﻉ«‪.‬‬
‫* ﻗﺎﻝ ﺳﻤﻮ ﺍﻷﻣﲑ ﻧﺎﻳﻒ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ~‪ ،‬ﻭﺃﺳﻜﻨﻪ‬
‫ﻓﺴﻴﺢ ﺟﻨﺎﺗﻪ‪» :‬ﻧﺤﻦ ﺩﻭﻟﺔ ﻻ ﺗﺮﻳﺪ ﺃﻥ ﺗﻌﺎﻗﺐ ﺇﻻ ﺑﺪﻟﻴﻞ‪ ،‬ﻓﺄﻧﺎ‬
‫ـ ﻭﺃﻧﺎ ﻭﺯﻳﺮ ﻟﻠﺪﺍﺧﻠﻴﺔ ـ ﻻ ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﻋﺎﻗﺐ ﺃﻱ ﺷﺨﺺ ﺇﻻ‬
‫ﺑﺤﻜﻢ ﴍﻋﻲ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﺃﻧ ﱢﻔﺬ ﺣﻜ ﹰﲈ ﺃﻧﻔﺬﻩ ﻭﺃﻧﺎ ﻣﺮﺗﺎﺡ ﺍﻟﻀﻤﲑ‬
‫ﻷﻧﻨﻲ ﺃﻧﻔﺬ ﺣﻜﻢ ﺍﷲ ﻷ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ ﻗﻀﺎﺅﻧﺎ ﻣﻠﺘﺰﻡ ﺑﻜﺘﺎﺏ ﺍﷲ‬
‫ﻭﺳﻨﹼﺔ ﺭﺳﻮﻟﻪ ح ﺍ‪ .‬ﻫـ‪] .‬ﺍﳉﺰﻳﺮﺓ‪١٤٣٢/٢/٢٤ :‬ﻫـ[‪.‬‬
‫* ﻭﻗﺎﻝ ﺳﻤﻮﻩ ~ ﰲ ﻣﻌﺮﺽ ﺣﺪﻳﺜﻪ ﰲ ﻟﻘﺎﺋﻪ ﺑﺎﻷﺋﻤﺔ‬
‫ﻭﺍﻟﺪﻋﺎﺓ ﻭﺍﳋﻄﺒﺎﺀ‪» :‬ﻻﺷﻚ ﻳﺎ ﺇﺧﻮﺍﲏ ﺍﻷﻋﺰﺍﺀ ﺃﻥ ﺩﻭﻟﺘﻜﻢ‬
‫ﻫﻲ ﺩﻭﻟﺔ ﺍﻻﺳﻼﻡ ﻭﻫﺬﺍ ﴍﻑ ﻟﻨﺎ ﲨﻴﻌ ﹰﺎ‪ ،‬ﻟﺬﻟﻚ ﳚﺐ ﺃﻥ‬
 ‫‪‬‬
‫‪WU‬‬

‫ﻧﺒﺬﻝ ﻛﻞ ﻣﺎ ﻳﻤﻜﻦ ﰲ ﺳﺒﻴﻞ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﻭﻋﻦ‬

‫ﻛﺮﻣﻪ ﺍﷲ ﺑﺄﻥ ﺟﻌﻞ ﺍﻻﺳﻼﻡ ﻫﻮ ﳖﺠﻪ ﰲ ﻛﻞ‬
‫ﻫﺬﺍ ﺍﻟﻮﻃﻦ ﺍﻟﺬﻱ ﹼ‬
‫ﺃﻣﺮ ﻭﰲ ﻛﻞ ﳾﺀ ﻣﻦ ﺷﺆﻭﻥ ﺍﳊﻴﺎﺓ« ﺍ‪ .‬ﻫـ‪] .‬ﺍﳉﺰﻳﺮﺓ‪١٤٢٨/٦/٦ :‬ﻫـ[‪.‬‬
‫* ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺑﻦ ﺑﺎﺯ ~‪ :‬ﺍﻟﺴﻌﻮﺩﻳﺔ ﺑﺤﻤﺪ ﺍﷲ ﲢﻜﱢﻢ‬
‫ﺍﻟﴩﻳﻌﺔ ﰲ ﺷﻌﺒﻬﺎ ﻭﺗﻘﻴﻢ ﺍﳊﺪﻭﺩ ﺍﻟﴩﻋﻴﺔ‪ ،‬ﻭﻗﺪ ﺃﻧﺸﺄﺕ‬
‫ﺍﳌﺤﺎﻛﻢ ﺍﻟﴩﻋﻴﺔ ﰲ ﺳﺎﺋﺮ ﺃﻧﺤﺎﺀ ﺍﳌﻤﻠﻜﺔ ﻭﻟﻴﺴﺖ ﻣﻌﺼﻮﻣﺔ‬
‫ﻻ ﻫﻲ ﻭﻻ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺪﻭﻝ‪ ،‬ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺑﻼﺩﻧﺎ ﻣﻦ ﺃﺣﺴﻦ‬
‫ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺃﻗﻮﻣﻬﺎ ﺑﺸﻌﺎﺋﺮ ﺍﷲ ﻋﲆ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻧﻘﺺ‬
‫ﻭﺿﻌﻒ«‪ ..‬ﺍ ‪ .‬ﻫـ ]ﴍﻳﻂ‪ :‬ﻓﺘﺎﻭ￯ ﺍﻟﻌﻠﲈﺀ ﰲ ﻃﺎﻋﺔ ﻭﻻﺓ ﺍﻷﻣﺮ[‪.‬‬
‫* ﻗﺎﻝ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺜﻴﻤﲔ ~‪» :‬ﺃﺷﻬﺪ ﺍﷲ‬
‫ﻋﲆ ﻣﺎ ﺃﻗﻮﻝ ﻭﺃﺷﻬﺪﻛﻢ ﺃﻳﻀ ﹰﺎ ﺃﻧﻨﻲ ﻻ ﺃﻋﻠﻢ ﺃﻥ ﰲ ﺍﻷﺭﺽ‬
‫ﺍﻟﻴﻮﻡ ﻣﻦ ﻳﻄﺒﻖ ﴍﻳﻌﺔ ﺍﷲ ﻣﺎ ﻳﻄﺒﻘﻪ ﻫﺬﺍ ﺍﻟﻮﻃﻦ ﺃﻋﻨﻲ ـ ﺍﳌﻤﻠﻜﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ـ ﻭﻫﺬﺍ‪ ،‬ﺑﻼﺷﻚ‪ ،‬ﻣﻦ ﻧﻌﻤﺔ ﺍﷲ ﻋﻠﻴﻨﺎ‪ ،‬ﻓﻠﻨﻜﻦ‬
‫ﳏﺎﻓﻈﲔ ﻋﲆ ﻣﺎ ﻧﺤﻦ ﻋﻠﻴﻪ ﺍﻟﻴﻮﻡ‪ ،‬ﺑﻞ ﻭﻟﻨﻜﻦ ﻣﺴﺘﺰﻳﺪﻳﻦ ﻣﻦ‬
‫ﴍﻳﻌﺔ ﺍﷲ ﻷ ﺃﻛﺜﺮ ﳑﺎ ﻧﺤﻦ ﻋﻠﻴﻪ ﺍﻟﻴﻮﻡ‪ ،‬ﻷﻧﻨﻲ ﻻ ﺃ ﹼﺩﻋﻲ ﺍﻟﻜﲈﻝ‬
‫ﻭﺃﻧﻨﺎ ﰲ ﺍﻟﻘﻤﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺘﻄﺒﻴﻖ ﴍﻳﻌﺔ ﺍﷲ‪ ،‬ﻻﺷﻚ ﺃﻧﻨﺎ ﻧﺨﻞ ﺑﻜﺜﲑ‬
‫ﻣﻨﻬﺎ ﻭﻟﻜﻨﻨﺎ ﺧﲑ ـ ﻭﺍﳊﻤﺪ ﷲ ـ ﳑﺎ ﻧﻌﻠﻤﻪ ﻣﻦ ﺍﻟﺒﻼﺩ ﺍﻷﺧﺮ￯‪،‬‬
‫‪‬‬
‫‪WV‬‬

‫ﻭﻧﺤﻦ ﺇﺫﺍ ﺣﺎﻓﻈﻨﺎ ﻋﲆ ﻣﺎ ﻧﺤﻦ ﻋﻠﻴﻪ ﺍﻟﻴﻮﻡ ﺛﻢ ﺣﺎﻭﻟﻨﺎ ﺍﻻﺳﺘﺰﺍﺩﺓ‬

‫ﻣﻦ ﺍﻟﺘﻤﺴﻚ ﺑﺪﻳﻦ ﺍﷲ ﻷ ﻋﻘﻴﺪﺓ ﻭﻣﻨﻬﺎﺟ ﹰﺎ ﻓﺈﻥ ﺍﻟﻨﴫ ﻳﻜﻮﻥ‬
‫ﺣﻠﻴﻔﻨﺎ ﻭﻟﻮ ﺍﺟﺘﻤﻊ ﻋﻠﻴﻨﺎ ﻣﻦ ﺑﺄﻗﻄﺎﺭﻫﺎ« ]ﺍﳌﺼﺪﺭ‪ :‬ﺭﺳﺎﻟﺔ ﺍﳉﻬﺎﺩ[‪.‬‬
‫* ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ { | } ~ ﮯﱸ ]ﺍﻟﺮﻭﻡ‪.[٤٧ :‬‬
‫* ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ¨ © ‪® ¬ « ª‬ﱸ ]ﳏﻤﺪ‪.[٧ :‬‬
‫* ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﺳﻌﺪﻱ ~ ﰲ ﺗﻔﺴﲑﻩ ﻟﻶﻳﺔ‪» :‬ﻫﺬﺍ ﺃﻣﺮ‬
‫ﻣﻨﻪ ﺗﻌﺎﱃ ﻟﻠﻤﺆﻣﻨﲔ ﺃﻥ ﻳﻨﴫﻭﺍ ﺍﷲ ﺑﺎﻟﻘﻴﺎﻡ ﺑﺪﻳﻨﻪ ﻭﺍﻟﺪﻋﻮﺓ ﺇﻟﻴﻪ‬
‫ﻭﺟﻬﺎﺩ ﺃﻋﺪﺍﺋﻪ‪ ،‬ﻭﺍﻟﻘﺼﺪ ﺑﺬﻟﻚ ﻭﺟﻪ ﺍﷲ‪ ،‬ﻓﺈﳖﻢ ﺇﺫﺍ ﻓﻌﻠﻮﺍ ﺫﻟﻚ‬
‫ﻧﴫﻫﻢ ﺍﷲ ﻭﺛﺒﺖ ﺃﻗﺪﺍﻣﻬﻢ« ﺍ‪ .‬ﻫـ ]ﺗﻔﺴﲑ ﺍﺑﻦ ﺳﻌﺪﻱ ﺹ ‪.[٧٨٥‬‬
‫* ﺃﺳﺄﻝ ﺍﷲ ﺑﻤﻨﻪ ﻭﻛﺮﻣﻪ ﺃﻥ ﻳﻮﻓﻘﻨﺎ ﺣﻜﺎﻣ ﹰﺎ ﻭﳏﻜﻮﻣﲔ ﺑﺎﻟﺘﻤﺴﻚ‬
‫ﺑﺪﻳﻨﻪ ﻭﺍﻻﺳﺘﺰﺍﺩﺓ ﻣﻦ ﺗﻄﺒﻴﻖ ﴍﻳﻌﺘﻪ ﻟﻨﺤﻈﻰ ﺑﺎﻟﻨﴫ ﻭﺍﻟﺘﻤﻜﲔ‪ ،‬ﻗﺎﻝ‬
‫ﺗﻌﺎﱃ‪ :‬ﱹ‪]\[ ZYXWVUT‬‬
‫^_`‪e d ca‬ﱸ ]ﺍﳊﺞ‪.[٤١ :‬‬
‫* ﺇﻧﻨﺎ ﰲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﺍﳌﺒﺎﺭﻛﺔ ﻧﻌﻴﺶ ﻧﻌﻤﺔ ﺑﻌﺪ ﻓﻘﺮ‪ ،‬ﻭﺃﻣﻨ ﹰﺎ‬
‫ﻭﻋﺰ ﹰﺍ ﺑﻌﺪ ﺫﻝ‪ ،‬ﻭﻋﻠ ﹰﲈ ﺑﻌﺪ ﺟﻬﻞ‪ ،‬ﺑﻔﻀﻞ ﲤﺴﻜﻨﺎ‬ ‫ﺑﻌﺪ ﺧﻮﻑ‪ ،‬ﹼ‬
‫ﲠﺬﺍ ﺍﻟﺪﻳﻦ ﺍﻟﻌﻈﻴﻢ ﳑﺎ ﺃﻭﻏﺮ ﺻﺪﻭﺭ ﺍﳊﺎﻗﺪﻳﻦ ﻭﺃﻗﻠﻖ ﻣﻀﺎﺟﻌﻬﻢ‬
‫ﻳﺘﻤﻨﻮﻥ ﺯﻭﺍﻝ ﻣﺎ ﻧﺤﻦ ﻓﻴﻪ‪ ،‬ﺳﺎﻟﻜﲔ ﻛﻞ ﺍﻟﺴﺒﻞ ﻟﻜﻴﺪ ﻫﺬﻩ ﺍﻟﺒﻼﺩ‬
 ‫‪‬‬
‫‪WW‬‬

‫ﻭﺇﻓﺴﺎﺩﻫﺎ‪ ،‬ﻭﻟﻦ ﻳﻔﻠﺤﻮﺍ‪ ،‬ﺑﺈﺫﻥ ﺍﷲ‪ ،‬ﻣﺎﺩﻣﻨﺎ ﻋﲆ ﺍﳊﻖ ﺳﺎﺋﺮﻳﻦ‪،‬‬

‫ﻭﻷﻣﺮ ﺍﷲ ﻣﺘﺒﻌﲔ ـ ﻭﺍﻟﻜﲈﻝ ﻋﺰﻳﺰ ـ ﻓﻌﻠﻴﻨﺎ ﺃﻥ ﻧﻘﺪﺭ ﻭﻧﺴﺘﺸﻌﺮ‬
‫ﻫﺬﺍ ﺍﻷﻣﻦ ﻭﺍﻟﺮﺧﺎﺀ ﺍﻟﺬﻱ ﻧﺮﻓﻞ ﺑﻪ ﺩﻭﻥ ﻏﲑﻧﺎ ﻣﻦ ﺷﻌﻮﺏ‬
‫ﺍﻟﻌﺎﱂ‪ ،‬ﻭﺃﻥ ﻧﻘﻮﻡ ﺑﲈ ﺃﻭﺟﺐ ﺍﷲ ﻋﻠﻴﻨﺎ ﰲ ﺃﻣﻮﺭ ﺩﻳﻨﻨﺎ ﻋﲆ ﺍﻟﻮﺟﻪ‬
‫ﺍﳌﻄﻠﻮﺏ ﻟﻴﺪﻭﻡ ﻟﻨﺎ ﻣﺎ ﻧﺤﻦ ﻓﻴﻪ‪ ،‬ﻭﺃﻥ ﻧﺘﻌﺎﻭﻥ ﻣﻊ ﻣﻦ ﻭﻻﻫﻢ‬
‫ﺍﷲ ﺃﻣﺮﻧﺎ ﳊﻔﻆ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﻭﺃﻫﻠﻬﺎ‪ ،‬ﻓﻬﻲ ﺁﺧﺮ ﻣﻼﺫ ﻟﻺﺳﻼﻡ‪،‬‬
‫ﻭﺃﻥ ﻧﺪﻋﻮ ﳍﻢ ﺑﺎﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﺼﻼﺡ‪ ،‬ﻓﺈﻥ ﺍﻟﺪﻋﺎﺀ ﳍﻢ ﻣﻦ ﺃﻋﻈﻢ‬
‫ﺍﻟﻘﺮﺑﺎﺕ ﻭﺃﻓﻀﻞ ﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﻭﻣﻦ ﺍﻟﻨﺼﻴﺤﺔ ﷲ ﻭﻟﻌﺒﺎﺩﻩ ﻛﲈ‬
‫ﻳﻘﻮﻝ ﺍﻟﻌﻠﲈﺀ‪ ،‬ﺭﻭﻱ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ~ ﻗﻮﻟﻪ‪» :‬ﻟﻮ ﺃﻋﻠﻢ ﺃﻥ ﱄ‬
‫ﺩﻋﻮﺓ ﻣﺴﺘﺠﺎﺑﺔ ﻟﴫﻓﺘﻬﺎ ﻟﻠﺴﻠﻄﺎﻥ«‪ ،‬ﻭﺭﻭﻱ ﺫﻟﻚ ﻟﻠﻔﻀﻴﻞ ﺍﺑﻦ‬
‫ﻋﻴﺎﺽ ~ ﻭﻏﲑﻫﻢ ﻣﻦ ﻋﻠﲈﺀ ﺍﻷﻣﺔ ﻣﻦ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ‪،‬‬
‫ﻷﻥ ﺍﻟﺪﻋﺎﺀ ﺍﻟﺼﺎﻟﺢ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻟﻮﻻﺓ ﺃﻣﺮﻫﻢ ﻳﱰﺗﺐ ﻋﻠﻴﻪ‬
‫ﺧﲑ ﻛﺜﲑ ﳍﻢ ﻭﳌﻦ ﲢﺖ ﺃﻳﺪﳞﻢ‪ ،‬ﺃﺳﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻮﻓﻖ ﻭﻻﺓ‬
‫ﺃﻣﻮﺭﻧﺎ ﳌﺎ ﳛﺒﻪ ﻭﻳﺮﺿﺎﻩ‪ ،‬ﻭﻳﺮﺯﻗﻬﻢ ﺍﻟﺒﻄﺎﻧﺔ ﺍﻟﺼﺎﳊﺔ ﺍﻟﻨﺎﺻﺤﺔ‪،‬‬
‫ﻭﻳﺒﻌﺪ ﻋﻨﻬﻢ ﺑﻄﺎﻧﺔ ﺍﻟﺴﻮﺀ‪ ،‬ﺇﻧﻪ ﺳﻤﻴﻊ ﳎﻴﺐ‪.‬‬
‫* ﺇﻧﻪ ﳚﺐ ﻋﲆ ﻛﻞ ﻣﺴﻠﻢ ﰲ ﺃﻧﺤﺎﺀ ﺍﳌﻌﻤﻮﺭﺓ ﺃﻥ ﻳﺪﻋﻮ‬
‫ﺑﺈﺧﻼﺹ ﳍﺬﻩ ﺍﻟﺒﻼﺩ ﻭﻳﻌﺘﱪﻫﺎ ﺑﻠﺪﻩ ﺍﻟﺜﺎﲏ ﻭﻳﺘﻌﺎﻭﻥ ﻣﻊ ﻭﻻﺓ‬
‫‪‬‬
‫‪WX‬‬

‫ﺃﻣﺮﻫﺎ ﳌﺎ ﻓﻴﻪ ﺧﲑ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ‪.‬‬

‫* ﺇﻥ ﻋﻠﻴﻨﺎ ﲨﻴﻌ ﹰﺎ ﺃﻥ ﻧﻘﻒ ﰲ ﻭﺟﻪ ﻛﻞ ﻣﻦ ﳛﺎﻭﻝ ﺍﳌﺴﺎﺱ‬
‫ﺑﺄﻣﻦ ﺑﻠﺪﻧﺎ ﻭﺍﺟﺘﲈﻉ ﻛﻠﻤﺘﻨﺎ ﻭﺳﻼﻣﺔ ﻋﻘﻴﺪﺗﻨﺎ‪ ،‬ﻭﺃﻥ ﻧﺴﺘﺼﺤﺐ‬
‫ﻧﻴﺔ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﻫﺬﺍ ﺍﻟﺒﻠﺪ ﻷﻧﻪ ﺑﻠﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﺑﻠﺪ ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﻭﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﻗﺒﻠﺔ ﺍﳌﺴﻠﻤﲔ ﻭﻣﻬﺒﻂ ﺍﻟﻮﺣﻲ‪ ،‬ﻭﺃﻥ ﺫﻟﻚ‬
‫ﻭﺍﺟﺐ ﻋﻠﻴﻨﺎ‪ ،‬ﻭﺩﻳ ﹲﻦ ﻧﺪﻳﻦ ﺍﷲ ﺑﻪ ﻟﻴﻌﺼﻤﻨﺎ ﻣﻦ ﺍﻟﻔﺘﻦ ﻭﺍﻟﴩﻭﺭ‬
‫ﻭﺍﳌﺼﺎﺋﺐ‪ ،‬ﻭﻳﻨﴫﻧﺎ ﻋﲆ ﻛﻞ ﻣﱰﺑﺺ ﻭﺣﺎﻗﺪ‪ ،‬ﻭﳛﻘﻖ ﻟﻨﺎ‬
‫ﺍﻻﺳﺘﺨﻼﻑ ﰲ ﺍﻷﺭﺽ ﻭﺍﻷﻣﻦ ﻭﺍﻟﺘﻤﻜﲔ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ<‬
‫=> ?@ ‪EDCB A‬‬
‫‪NMLKJIH GF‬‬
‫‪Y X W VU T S R Q P O‬‬
‫‪[ Z‬ﱸ ]ﺍﻟﻨﻮﺭ‪.[٥٥ :‬‬
‫ﻋﲇ ﺑﺘﺄﻟﻴﻒ ﻫﺬﺍ‬
‫* ﻭﰲ ﺍﳋﺘﺎﻡ ﺃﲪﺪ ﺍﷲ ﻭﺃﺷﻜﺮﻩ ﺃﻥ ﻣ ﱠﻦ ﱠ‬
‫ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺭﺍﺟﻴ ﹰﺎ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﻳﺄﺟﺮﲏ ﻋﻠﻴﻪ ﻭﻳﻨﻔﻊ ﺑﻪ ﻋﺒﺎﺩﻩ‪،‬‬
‫ﻛﲈ ﺃﺷﻜﺮ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺍﻟﻌﻼﻣﺔ ﺻﺎﻟﺢ ﺑﻦ ﻓﻮﺯﺍﻥ ﺍﻟﻔﻮﺯﺍﻥ‬
‫ﻋﲇ ﺑﺎﻻﻃﻼﻉ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﻢ ﻟﻪ ﻭﺇﺟﺮﺍﺀ ﺑﻌﺾ‬
‫ﺍﻟﺬﻱ ﺗﻔﻀﻞ ﱠ‬
‫ﺍﻟﺘﻌﺪﻳﻼﺕ ﻭﺍﻹﺿﺎﻓﺎﺕ ﺍﻟﻼﺯﻣﺔ‪ ،‬ﻛﲈ ﺃﺷﻜﺮ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ‬
 ‫‪‬‬
‫‪WY‬‬

‫ﻋﲇ ﺑﺎﻻﻃﻼﻉ‬ ‫ﺍﻟﻌﻼﻣﺔ ﺻﺎﻟﺢ ﺑﻦ ﳏﻤﺪ ﺍﻟﻠﺤﻴﺪﺍﻥ ﺍﻟﺬﻱ ﺗﻔﻀﻞ ﱠ‬

‫ﻋﻠﻴﻪ ﻭﺍﻟﺘﻘﺪﻳﻢ ﻟﻪ‪ ،‬ﺭﺍﺟﻴ ﹰﺎ ﻣﻦ ﺍﷲ ﺃﻥ ﳚﺰﻝ ﳍﲈ ﺍﻷﺟﺮ ﻭﺍﳌﺜﻮﺑﺔ‪،‬‬
‫ﻭﳚﻌﻞ ﻣﺎ ﻗﺪﻣﺎ ﱄ ﻭﻏﲑﻱ ﻭﻣﺎ ﻧﻔﻌﺎ ﺑﻪ ﺍﻷﻣﺔ ﰲ ﻧﴩﳘﺎ ﻟﺪﻳﻦ ﺍﷲ‬
‫ﻋﲆ ﺍﻟﻮﺟﻪ ﺍﻟﺼﺤﻴﺢ ﻧﻮﺭ ﹰﺍ ﳍﲈ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﺇﻧﻪ ﺳﻤﻴﻊ ﳎﻴﺐ‪.‬‬
‫ﺩﻭﻥ‬
‫* ﻭﺇﻥ ﰲ ﺗﻘﺪﻳﻢ ﻫﺬﻳﻦ ﺍﻟﻌﺎﳌﲔ ﺍﳉﻠﻴﻠﲔ ﺗﻮﺛﻴﻖ ﳌﺎ ﹼ‬
‫ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺃﺣﻜﺎﻡ ﻭﻣﻮﺍﻋﻆ ﻭﻏﲑﻫﺎ ﻟﻴﻜﻮﻥ ﺃﺣﺮ￯‬
‫ﺑﺎﻟﻘﺒﻮﻝ ﻭﺍﻟﺜﻘﺔ ﳑﻦ ﻳﺮﻳﺪﻭﻥ ﺍﳊﻖ‪ ،‬ﺃﻣﺎ ﻣﻦ ﺍﺗﺒﻊ ﻫﻮﺍﻩ ﻓﻘﺪ ﻗﺎﻝ‬
‫ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ :‬ﱹ ‪ËÊ É È Ç Æ Å Ä Ã Â‬‬
‫‪ Ñ Ð Ï Î Í Ì‬ﱸ ]ﺍﻟﻘﺼﺺ‪.[٥٠ :‬‬
‫* ﻭﰲ ﺍﻟﻄﺒﻌﺔ ﺍﳋﺎﻣﺴﺔ ﻋﺮﺿﺖ ﺍﻟﻜﺘﺎﺏ ﻋﲆ ﻣﻌﺎﱄ ﺍﻟﺸﻴﺦ‬
‫ﺩ‪ .‬ﻋﺒﺪﺍﻟﻠﻄﻴﻒ ﺁﻝ ﺍﻟﺸﻴﺦ‪ ،‬ﺍﻟﺮﺋﻴﺲ ﺍﻟﻌﺎﻡ ﳍﻴﺌﺔ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ‬
‫ﻋﲇ ﻭﻗﺪﹼ ﻡ ﻟﻪ ﻣﺸﻜﻮﺭ ﹰﺍ‪،‬‬
‫ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻟﻠﻤﺸﺎﺭﻛﺔ ﻓﺘﻔﻀﻞ ﱠ‬
‫ﻓﺠﺰﺍﻩ ﺍﷲ ﺧﲑ ﹰﺍ‪.‬‬
‫* ﻭﻻ ﻳﻔﻮﺗﻨﻲ ﺃﻥ ﺃﺷﻜﺮ ـ ﺑﻌﺪ ﺷﻜﺮ ﺍﷲ ﻷ ـ ﺳﻌﺎﺩﺓ‬
‫ﺍﻷﺳﺘﺎﺫ ﻳﻮﺳﻒ ﺑﻦ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺍﻟﻴﻮﺳﻒ ﻣﺪﻳﺮ ﻋﺎﻡ ﺍﳌﻄﺒﻮﻋﺎﺕ‬
‫ﻋﲆ ﺗﻌﺎﻭﻧﻪ ﰲ ﺇﺻﺪﺍﺭ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻣﺎ ﺳﺒﻘﻪ‪ ،‬ﺳﺪﺩﻩ ﺍﷲ ﻭﻭﻓﻘﻪ‬
‫ﺇﱃ ﺍﳋﲑ‪ ،‬ﻭﺻﲆ ﺍﷲ ﻭﺳﻠﻢ ﻋﲆ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﲆ ﺁﻟﻪ ﻭﺻﺤﺒﻪ‪.‬‬
‫‪‬‬
‫‪XP‬‬

‫إﻟﺤﺎﻗﻴﺔ ﻣﻬﻤﺔ‬

‫* ﳏﺎﴐﺓ »ﺑﻌﻨﻮﺍﻥ ﻣﻮﻗﻒ ﺍﳌﺴﻠﻢ ﻣﻦ ﺍﻟﻔﺘﻦ ﻭﺍﳌﻈﺎﻫﺮﺍﺕ‬

‫ﻭﺍﻟﺜﻮﺭﺍﺕ« ﺃﻟﻘﺎﻫﺎ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺍﻟﻌﻼﻣﺔ ﺻﺎﻟﺢ ﺑﻦ ﻓﻮﺯﺍﻥ‬
‫ﺍﻟﻔﻮﺯﺍﻥ‪ ،‬ﺣﻔﻈﻪ ﺍﷲ‪ ،‬ﺑﺠﺎﻣﻊ ﺍﳌﻠﻚ ﺧﺎﻟﺪ ~ ﺑﺎﻟﺮﻳﺎﺽ ﺑﺘﺎﺭﻳﺦ‬
‫‪١٤٣٢/٤/١٣‬ﻫـ‪ ،‬ﻭﻗﺪ ﺍﻃﻠﻌﺖ ﻋﻠﻴﻬﺎ ﺑﻌﺪ ﺗﻔﺮﻳﻐﻬﺎ ﻭﺇﻋﺪﺍﺩﻫﺎ‬
‫ﻟﻠﻨﴩ ﻣﻦ ﻗﺒﻞ ﺍﻟﺸﻴﺦ ﻓﻬﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻔﻌﻴﻢ‪ ،‬ﺟﺰﺍﻩ ﺍﷲ ﺧﲑ ﹰﺍ‪،‬‬
‫ﻭﻷﳘﻴﺔ ﻣﺎ ﺗﻄﺮﻕ ﺇﻟﻴﻪ ﻓﻀﻴﻠﺘﻪ ﰲ ﻋﺮﺿﻪ ﻭﺇﺟﺎﺑﺎﺗﻪ ﻋﻦ ﺍﻷﺳﺌﻠﺔ‪،‬‬
‫ﺇﻗﺘﺒﺴﺖ ﻣﺎ ﺗﻴﴪ ﱄ ﻣﻨﻬﺎ ﻭﺃﳊﻘﺘﻪ ﲠﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺇﲤﺎﻣ ﹰﺎ ﻟﻠﻔﺎﺋﺪﺓ‬
‫ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫* ﻗﺎﻝ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﰲ ﻣﻌﺮﺽ ﺣﺪﻳﺜﻪ ﺑﻌﺪ ﲪﺪ ﺍﷲ ﻭﺍﻟﺜﻨﺎﺀ‬
‫ﻋﻠﻴﻪ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﲆ ﺭﺳﻮﻟﻪ‪» :‬ﻻﺷﻚ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ‬
‫ـ ﻛﲈ ﻫﻮ ﻣﻌﺮﻭﻑ ـ ﰲ ﺑﺤﺮ ﻣﻦ ﺍﻟﻔﺘﻦ ﴍﻗ ﹰﺎ ﻭﻏﺮﺑ ﹰﺎ ﻭﺍﻟﻜﻔﺎﺭ‬
‫ﻳﻮﻗﺪﻭﳖﺎ‪ ،‬ﻳﺮﻳﺪﻭﻥ ﺍﻟﻘﻀﺎﺀ ﻋﲆ ﺍﻹﺳﻼﻡ ﻷﻥ ﺃﻋﺪ￯ ﹴ‬
‫ﻋﺪﻭ ﳍﻢ ﻫﻮ‬
‫ﺍﻹﺳﻼﻡ ﻣﻨﺬ ﺑﻌﺜﺔ ﺍﻟﻨﺒﻲ ح ﻓﲑﻳﺪﻭﻥ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻴﻪ ﻭﺍﻟﺘﺨﻠﺺ‬
‫ﻣﻨﻪ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﻣﺎ ﺍﺳﺘﻄﺎﻋﻮﺍ ﻭﻟﻦ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺑﺤﻮﻝ ﺍﷲ‪ ،‬ﻗﺎﻝ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ‪* ) ( '& % $# "![ :‬‬
‫‪] Z/ . - , +‬ﺍﻟﺘﻮﺑﺔ‪. [٣٢ :‬‬
 ‫‪‬‬
‫‪XQ‬‬

‫ﻓﻬﺬﺍ ﻭﻋﺪ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﺇﻧﻪ ﻳﺮﻳﺪ ﺟﻞ ﻭﻋﻼ ﺃﻥ ﻳﺘﻢ ﻧﻮﺭﻩ‬

‫ﻭﺃﻥ ﻻ ﻳﻄﻔﺌﻪ ﺣﻘﺪ ﺣﺎﻗﺪ ﻭﻻ ﻣﻜﺮ ﻛﺎﻓﺮ ﺃﻭ ﻛﻴﺪ ﻣﻨﺎﻓﻖ‪ ،‬ﻭﻗﺪ ﲢﻘﻖ‬
‫ﻭﻋﺪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣﻨﺬ ﺑﻌﺜﺔ ﺍﻟﺮﺳﻮﻝ ﻣﻊ ﻣﺎ ﻳﻘﻮﻣﻮﻥ ﺑﻪ ﻣﻦ‬
‫ﳏﺎﻭﻻﺕ‪ ،‬ﻭﻣﺎ ﻳﻨﻔﻘﻮﻥ ﻣﻦ ﺃﻣﻮﺍﻝ ﻭﺍﷲ ـ ﺟﻞ ﻭﻋﻼ ـ ﻳﺮﺩ ﻛﻴﺪﻫﻢ‬
‫ﰲ ﻧﺤﻮﺭﻫﻢ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪K J I H G[ :‬‬
‫‪V U T S R Q PO N M L‬‬
‫‪] Z] \ [ Z Y XW‬ﺍﻷﻧﻔﺎﻝ‪. [٣٦ :‬‬
‫* ﻭﻗﺎﻝ ﺣﻔﻈﻪ ﺍﷲ‪» :‬ﻓﻜﻢ ﷲ ﻣﻦ ﺣﻜﻤﺔ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﻦ‬
‫ﻭﻫﺬﻩ ﺍﳌﺤﻦ ﻭﰲ ﻛﻞ ﻣﺮﺓ ﳜﺮﺝ ﺍﻹﺳﻼﻡ ﺭﺍﻓﻊ ﺍﻟﺮﺃﺱ ﻭﷲ‬
‫ﺍﳊﻤﺪ‪ ،‬ﻓﻠﻴﺲ ﺑﻐﺮﻳﺐ ﻣﺎ ﻧﻌﻴﺸﻪ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻣﻦ ﲥﺪﻳﺪﺍﺕ‬
‫ﺍﻟﻜﻔﺎﺭ ﻭﳏﺎﻭﻻﲥﻢ ﺗﻔﺮﻳﻖ ﺍﳌﺴﻠﻤﲔ ﻭﺇﺳﻘﺎﻁ ﺩﻭﳍﻢ ﻭﻟﻜﻨﻬﺎ‬
‫ﺩﺭﻭﺱ ﻟﻠﻤﺴﻠﻤﲔ ﻟﻴﺘﻤﺴﻜﻮﺍ ﺑﺪﻳﻨﻬﻢ‪ ،‬ﻭﻳﻌﻮﺩﻭﺍ ﻛﲈ ﻛﺎﻧﻮﺍ‬
‫ﻋﻠﻴﻪ‪ ،‬ﺑﺈﺫﻥ ﺍﷲ‪ ،‬ﻓﺎﳌﺆﻣﻦ ﻋﲆ ﻳﻘﲔ ﻣﻦ ﺩﻳﻨﻪ‪ ،‬ﻻ ﻳﺪﺧﻠﻪ ﺷﻚ‪،‬‬
‫ﻭﺇﻧﲈ ﺍﻟﺸﻚ ﻳﺪﺧﻞ ﺍﳌﻨﺎﻓﻖ ﺃﻭ ﺿﻌﻴﻒ ﺍﻹﻳﲈﻥ ﺍﻟﺬﻱ ﻳﻌﺒﺪ ﺍﷲ‬
‫ﻋﲆ ﺣﺮﻑ‪ ،‬ﺃﻱ‪ :‬ﻋﲆ ﻃﺮﻑ‪ ،‬ﺃﻣﺎ ﺍﳌﺆﻣﻦ ﻓﺈﻧﻪ ﺭﺍﺳﺦ ﺍﻹﻳﲈﻥ‪ ،‬ﻻ‬
‫ﺗﺰﻋﺰﻋﻪ ﺍﻟﺰﻭﺍﺑﻊ ﻭﺍﻟﺮﻳﺎﺡ‪ ،‬ﻷﻧﻪ ﻭﺍﺛﻖ ﳑﺎ ﻫﻮ ﻋﻠﻴﻪ ﻭﻟﻴﺲ ﻟﺪﻳﻪ‬
‫ﺷﻚ ﻓﻴﻪ‪ ،‬ﻭﻳﻌﻠﻢ ﺃﻥ ﻣﺎ ﺃﺻﺎﺑﻪ ﰲ ﺻﺎﳊﻪ‪ ،‬ﻭﺃﻥ ﻋﺎﻗﺒﺘﻪ ﲪﻴﺪﺓ‪،‬‬
‫ﻭﺍﻟﻌﱪﺓ ﺑﺎﻟﻌﻮﺍﻗﺐ‪.‬‬
‫‪‬‬
‫‪XR‬‬

‫ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﻗﻒ ﺍﳌﺴﻠﻢ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﺘﻦ ﺍﻟﺘﻲ ﲤﻮﺝ‬

‫ﺍﻵﻥ ﻭﳛﺎﻭﻝ ﺍﻟﻜﻔﺎﺭ ﻣﻦ ﻭﺭﺍﺋﻬﺎ ﺍﻟﻜﻴﺪ ﻟﻺﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ‪،‬‬
‫ﺍﻟﺼﱪ ﻭﺍﻟﺜﺒﺎﺕ‪ ،‬ﻫﺬﺍ ﻣﻦ ﻧﺎﺣﻴﺔ‪ ،‬ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮ￯ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﻋﻨﺪﻩ ﻋﻠﻢ ﻭﺑﺼﲑﺓ ﻓﺈﻧﻪ ﹸﻳ ﱢﺒﲔ ﻟﻠﻨﺎﺱ ﻭ ﹸﻳ ﱢﺜﺒﺖ ﺍﻟﻨﺎﺱ ﻋﲆ ﻫﺬﺍ‬
‫ﺍﻟﺪﻳﻦ ﻭﻳﻄﻤﺌﻨﻬﻢ‪ ،‬ﻭﻫﻲ ﻣﻬﻤﺔ ﺍﻟﻌﺎﱂ ﺃﺛﻨﺎﺀ ﺍﻟﻔﺘﻦ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ‬
‫ﻼ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺼﻤﺖ‪ ،‬ﻭﺃﻥ ﻻ ﹸﳜ ﱢﺬﻝ ﺃﻭ ﹸﻳ ﹺ‬
‫ﺮﺟﻒ ﺃﻭ ﻳﺘﻜﻠﻢ‬ ‫ﺟﺎﻫ ﹰ‬
‫ﺑﲈ ﻳﴘﺀ ﺇﱃ ﳎﺘﻤﻌﻪ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺼﻤﺖ ﻭﻳﻌﺘﺰﻝ ﻫﺬﻩ ﺍﻟﻔﺘﻦ‪ ،‬ﻭﻻ‬
‫ﻳﺪﺧﻞ ﻓﻴﻬﺎ‪.‬‬
‫ﻷﳖﺎ ﳌﺎ ﺟﺎﺀﺕ ﻫﺬﻩ ﺍﻟﻔﺘﻦ ﻛﺸﻔﺖ ﺣﻘﻴﻘﺔ ﺃﻧﺎﺱ ﻛﺎﻧﻮﺍ‬
‫ﻳﻨﺘﺴﺒﻮﻥ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ‪ ،‬ﺇﻧﺤﺎﺯﻭﺍ ﺇﻟﻴﻬﺎ ﻭﺻﺎﺭﻭﺍ ﻳﺸﺠﻌﻮﻥ‬
‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻳﺪﻋﻮﻥ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﺘﺒﲔ ﺃﻣﺮﻫﻢ‪ ،‬ﻭﺗﻠﻚ ﺣﻜﻤﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ‪ ~ } | { z y [ :‬ﮯ ¡ ‪¤ £ ¢‬‬
‫‪] Z¯ ® ¬ « ª © ¨§ ¦ ¥‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٧٩ :‬‬
‫ﻧﺤﻦ ﻻ ﻧﻌﺮﻑ ﺣﻘﻴﻘﺔ ﻫﺆﻻﺀ ﺇﻻ ﻋﻨﺪ ﺍﻟﻔﺘﻦ؛ ﺣﻴﺚ ﻳﻈﻬﺮ ﻣﺎ‬
‫ﻋﻨﺪﻫﻢ‪ ،‬ﻫﺬﻩ ﺣﻜﻤﺔ ﺍﷲ ﰲ ﺃﻥ ﹸﻳﺒ ﱢﻴﻨﻬﻢ ﻭﻳﻜﺸﻒ ﺧﻔﺎﻳﺎﻫﻢ ﺣﺘﻰ‬
‫ﻳﻜﻮﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻋﲆ ﺑﺼﲑﺓ‪ ،‬ﻭﻻ ﻳﻨﺨﺪﻋﻮﺍ ﺑﻜﻞ ﻣﻦ ﺍ ﱠﺩﻋﻰ ﺃﻧﻪ ﻳﺪﻋﻮ‬
‫ﺇﱃ ﺍﷲ‪ ،‬ﻭﻟﻴﺲ ﻣﻨﻬﺠﻪ ﻣﻨﻬﺞ ﺭﺳﻮﻝ ﺍﷲ ح‪ ،‬ﺃﻱ‪ :‬ﻋﲆ ﺍﻟﻜﺘﺎﺏ‬
‫ﻭﺍﻟﺴﻨﱠﺔ‪ ،‬ﻛﲈ ﻫﻮ ﺣﺎﻝ ﺍﻟﺪﺍﻋﻴﺔ ﺇﱃ ﺍﷲ‪ ،‬ﻋﺰ ﻭﺟﻞ‪ ،‬ﻋﲆ ﺑﺼﲑﺓ‪.‬‬
 ‫‪‬‬
‫‪XS‬‬

‫ﻓﻠﻠﻪ ﺍﳊﻤﺪ ﻭﺍﳌﻨﱢﺔ‪ ،‬ﻛﻢ ﻛﺸﻔﺖ ﻫﺬﻩ ﺍﳊﻮﺍﺩﺙ ﻣﻦ ﺃﴎﺍﺭ‬

‫ﻭﺃﺳﺘﺎﺭ ﻛﺎﻥ ﻳﺘﺨﻔﻰ ﲢﺘﻬﺎ ﻣﻦ ﳜﺪﻉ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺒﺎﻧﺖ ﺣﻘﻴﻘﺘﻪ‪،‬‬
‫ﻭﺗﺒﲔ ﻣﻦ ﻫﻢ ﺃﻫﻞ ﺍﻟﺼﱪ ﻭﺃﻫﻞ ﺍﻟﺜﺒﺎﺕ ﻭﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻬﺬﻩ‬
‫ﺣﻜﻤﺔ ﺇﳍﻴﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﺳﺎﺋﺮ ﺍﻟﻔﺘﻦ‪ ،‬ﻭﺃﻥ ﺍﷲ ﺟﻞ ﻭﻋﻼ ﳚﺮﳞﺎ‬
‫ﳊﻜﻤﺔ ﻋﻈﻴﻤﺔ‪.‬‬
‫ﻭﺃﺷﺎﺭ ﻓﻀﻴﻠﺘﻪ ﰲ ﳖﺎﻳﺔ ﺍﳌﺤﺎﴐﺓ ﻋﲈ ﺗﺒﺜﻪ ﻗﻨﻮﺍﲥﻢ ﻣﻦ ﺳﻤﻮﻡ‬
‫ﻭﺇﺭﺟﺎﻑ ﻓﻘﺎﻝ ﺣﻔﻈﻪ ﺍﷲ‪» :‬ﻓﻼ ﳞﻮﻟﻨﹼﻜﻢ ﺍﻵﻥ ﻣﺎ ﺗﻄﻨﻄﻦ ﺑﻪ‬
‫ﺇﺫﺍﻋﺎﲥﻢ ﻭﺷﺒﻜﺎﲥﻢ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ﺍﻟﺘﻲ ﻳﺴﻤﻴﻬﺎ ﺍﻟﻨﺎﺱ ﺍﻟﻌﻨﻜﺒﻮﺗﻴﺔ‪،‬‬
‫ﻭﻛﺮﻡ ﺍﷲ ﺍﻟﻌﻨﻜﺒﻮﺕ ﻋﻦ ﺫﻟﻚ‪ ،‬ﺇﻧﲈ ﻫﻲ ﺷﺒﻜﺎﺕ ﺷﻴﻄﺎﻧﻴﺔ‬ ‫ﹼ‬
‫ﻭﻟﻴﺴﺖ ﻋﻨﻜﺒﻮﺗﻴﺔ ﻳﺒﺜﻮﻥ ﻓﻴﻬﺎ ﺳﻤﻮﻣﻬﻢ ﻭﺇﺭﺟﺎﻓﻬﻢ‪ ،‬ﻭﻟﻜﻦ‬
‫ﻫﺬﺍ ﻻ ﻳﺰﻳﺪ ﺍﳌﺆﻣﻦ ﺇﻻ ﺑﺼﲑﺓ ﻭﻣﻌﺮﻓﺔ ﺑﺎﻷﻋﺪﺍﺀ ﻭﺍﳌﻨﺎﻓﻘﲔ‪،‬‬
‫ﻭﻫﺬﻩ ﺣﻜﻤﺔ ﺍﷲ ﰲ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ ﻭﻫﻢ ﻣﻦ ﻣﺴﺎﻓﺔ ﺑﻌﻴﺪﺓ‬
‫ﻣﻦ ﺧﻼﻝ ﺍﻟﺸﺒﻜﺎﺕ ﻳﺪﻋﻮﻥ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺍﻹﻋﺘﺼﺎﻣﺎﺕ ﻭﺇﱃ‬
‫ﺍﻟﺘﺨﺮﻳﺐ‪ ..‬ﺍﻟﺦ‪ ،‬ﻭﻟﻜﻦ ﺍﷲ ﺭﺩ ﻛﻴﺪﻫﻢ ﰲ ﻧﺤﻮﺭﻫﻢ‪.‬‬
‫ﻓﺎﳌﺴﻠﻤﻮﻥ ﰲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﺍﻧﺘﺒﻬﻮﺍ ﻭﺍﻟﻌﻠﲈﺀ ﻭﺍﳋﻄﺒﺎﺀ‬
‫ﻭﺃﺋﻤﺔ ﺍﳌﺴﺎﺟﺪ ـ ﺟﺰﺍﻫﻢ ﺍﷲ ﺧﲑ ﹰﺍ ـ ﺣﺬﺭﻭﺍ ﻣﻨﻬﻢ ﻭﻛﺸﻔﻮﺍ‬
‫ﻋﻮﺍﺭﻫﻢ«‪ ..‬ﺍ ‪ .‬ﻫـ‪.‬‬
‫‪‬‬
‫‪XT‬‬

‫أﺳﺌﻠﺔ ﻣﺨﺘﺎرة ﻣﻦ اﻟﻤﺤﺎﺿﺮة‬

‫* ﺳﺆﺍﻝ‪ :‬ﻫﻨﺎﻙ ﻣﻦ ﻳﻘﺪﺡ ﰲ ﺍﻟﻌﻠﲈﺀ ﻭﻳﻘﻮﻝ ﺇﻥ ﺍﻟﻌﻠﲈﺀ ﻻ‬

‫ﻳﻔﻘﻬﻮﻥ ﺍﻟﻮﺍﻗﻊ ﻭﻻ ﻳﺪﺭﻛﻮﻥ ﺍﳌﺂﻻﺕ؟‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﺍﻟﻌﻠﲈﺀ‪ ،‬ﻭﷲ ﺍﳊﻤﺪ‪ ،‬ﺑﻴﻨﻮﺍ ﻭﻧﺼﺤﻮﺍ ﻭﻭﺿﺤﻮﺍ‬
‫ﻟﻠﻨﺎﺱ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻠﲈﺀ ﻻ ﻳﻌﺮﻓﻮﻥ ﺍﻟﻌﻮﺍﻗﺐ ﻛﲈ ﻳﻘﻮﻝ ﻫﺬﺍ‬
‫ﺍﳌﺨﺬﻭﻝ‪ ،‬ﻓﻤﻦ ﺍﻟﺬﻱ ﻳﻌﺮﻓﻬﺎ؟! ﻓﺎﻟﻌﻮﺍﻗﺐ ﻻ ﻳﻌﻠﻤﻬﺎ ﺇﻻ ﺍﷲ‪،‬‬
‫ﻭﻟﻜﻨﻨﺎ ﻧﻘﻴﺲ ﻋﲆ ﻣﺎ ﺣﺼﻞ ﰲ ﺍﻷﺯﻣﻨﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺑﻌﺾ ﺍﻟﺴﻔﻬﺎﺀ‬
‫ﻭﻧﺄﺧﺬ ﻣﻨﻪ ﺍﻟﻌﱪﺓ‪ ،‬ﻓﺎﻟﻌﺎﻗﺒﺔ ﺍﳊﻤﻴﺪﺓ ﳍﺎ ﺃﺳﺒﺎﺏ‪ ،‬ﻓﻘﺪ ﺛﺒﺖ ﺳﻠﻔﻨﺎ‬
‫ﻋﲆ ﺩﻳﻨﻬﻢ ﻭﺍﺳﺘﻌﻤﻠﻮﺍ ﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻟﻮﻗﺎﺭ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﻌﺎﻗﺒﺔ ﳍﻢ‪ ،‬ﺃﻣﺎ‬
‫ﺍﻟﻔﻮﴇ ﻭﺍﻟﻄﻴﺶ ﻭﺍﻟﺼﺨﺐ ﻓﻬﺬﺍ ﻻ ﳚﺪﻱ ﺷﻴﺌ ﹰﺎ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻳﺮﻳﺪﻩ‬
‫ﺍﻟﻌﺪﻭ ﻭﻋﻤﻼﺅﻩ‪ ،‬ﻳﺮﻳﺪﻭﻥ ﺍﻟﻘﻠﻖ ﻭﺍﻟﱰﻭﻳﻊ ﻭﺍﻟﻔﻮﴇ ﻟﻠﻤﺴﻠﻤﲔ‬
‫ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺤﺮﻳﺾ ﻋﲆ ﺍﳌﻈﺎﻫﺮﺍﺕ‪ ،‬ﻭﻧﺤﻦ ﻧﱪﺃ ﺇﱃ ﺍﷲ ﻣﻨﻬﺎ‪،‬‬
‫ﻭﳑﻦ ﺩﻋﺎ ﺇﻟﻴﻬﺎ ﻭﳑﻦ ﺃﺟﺎﺯﻫﺎ‪.‬‬
‫* ﺳﺆﺍﻝ‪ :‬ﺃﻓﺘﻰ ﺃﺣﺪ ﺍﻟﺪﻋﺎﺓ ﰲ ﺇﺣﺪ￯ ﺍﻟﻘﻨﻮﺍﺕ ﺍﻟﻔﻀﺎﺋﻴﺔ‬
‫ﺃﻥ ﺍﳋﺮﻭﺝ ﻋﲆ ﺍﳊﺎﻛﻢ ﻫﻮ ﺍﳋﺮﻭﺝ ﺍﳌﺴﻠﺢ ﻓﻘﻂ ﻻ ﺍﳋﺮﻭﺝ ﰲ‬
‫ﺍﳌﻈﺎﻫﺮﺍﺕ‪ ،‬ﻓﻬﻞ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺻﺤﻴﺢ‪ ،‬ﻭﻣﺎ ﻫﻲ ﴍﻭﻁ ﺍﳋﺮﻭﺝ‬
‫ﻋﲆ ﺍﳊﺎﻛﻢ؟‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﻫﺬﺍ ﻳﺘﻜﻠﻢ ﺑﻐﲑ ﻋﻠﻢ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺟﺎﻫ ﹰ‬
‫ﻼ ﻓﻨﺮﺟﻮ ﺍﷲ ﺃﻥ‬
 ‫‪‬‬
‫‪XU‬‬
‫ﳞﺪﻳﻪ ﻭﻳﺮﺩﻩ ﺇﱃ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﻣﻐﺮﺿ ﹰﺎ ﻓﻨﺮﺟﻮ ﺍﷲ ﺃﻥ ﻳﻌﺎﻣﻠﻪ‬
‫ﺑﲈ ﻳﺴﺘﺤﻖ‪ ،‬ﻭﺃﻥ ﻳﻜﻔﻲ ﺍﳌﺴﻠﻤﲔ ﴍﻩ‪ ،‬ﻭﺍﳋﺮﻭﺝ ﻋﲆ ﺍﻹﻣﺎﻡ ﻟﻴﺲ‬
‫ﻣﻘﺼﻮﺭ ﹰﺍ ﻋﲆ ﲪﻞ ﺍﻟﺴﻼﺡ‪ ،‬ﺑﻞ ﺍﻟﻜﻼﻡ ﰲ ﺣﻖ ﻭﱄ ﺍﻷﻣﺮ ﻭﺳﺒﺎﺑﻪ‬
‫ﻓﺘﻨﺔ ﻭﴍ‪ ،‬ﻓﺎﻟﻜﻼﻡ ﻻ ﻳﻘﻞ ﺧﻄﻮﺭﺓ‬ ‫ﺧﺮﻭﺝ ﻭﲢﺮﻳﺾ ﻋﻠﻴﻪ‪ ،‬ﻭﺳﺒﺐ ﹴ‬
‫ﻋﻦ ﺍﻟﺴﻼﺡ‪ ،‬ﻛﲈ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫‪‬‬
‫‪   ‬‬
‫ﹸﺭ ﱠﺏ ﻛﻠﻤﺔ ﺃﺛﺎﺭﺕ ﺣﺮﺑ ﹰﺎ ﴐﻭﺳ ﹰﺎ‪ ،‬ﻓﺎﳋﺮﻭﺝ ﻋﲆ ﺍﻹﻣﺎﻡ ﻳﻜﻮﻥ‬
‫ﺑﺎﻟﺴﻼﺡ‪ ،‬ﻭﻳﻜﻮﻥ ﺑﺎﻟﻜﻼﻡ‪ ،‬ﻭﻳﻜﻮﻥ ﺑﺎﻻﻋﺘﻘﺎﺩ‪ ،‬ﻭﻟﻮ ﱂ ﻳﺘﻜﻠﻢ ﻓﺈﺫﺍ‬
‫ﺍﻋﺘﻘﺪ ﺃﻧﻪ ﳚﻮﺯ ﺍﳋﺮﻭﺝ ﻋﲆ ﻭﱄ ﺍﻷﻣﺮ ﻓﻘﺪ ﺷﺎﺭﻙ ﺍﳋﻮﺍﺭﺝ ﰲ‬
‫ﻋﻘﻴﺪﲥﻢ‪.‬‬
‫* ﺳﺆﺍﻝ‪ :‬ﺣﺼﻞ ﻟﻐﻂ ﻛﺜﲑ ﰲ ﻣﺴﺄﻟﺔ ﻃﺎﻋﺔ ﻭﱄ ﺍﻷﻣﺮ ﺧﺼﻮﺻ ﹰﺎ‬
‫ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻭﰲ ﻫﺬﻩ ﺍﻟﻔﺘﻦ‪ ،‬ﻭﰲ ﺑﻌﺾ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻟﻌﺮﺑﻴﺔ ﻧﺄﻣﻞ ﻣﻦ‬
‫ﻣﻌﺎﻟﻴﻜﻢ ﺗﻮﺟﻴﻪ ﻛﻠﻤﺔ ﺣﻮﻝ ﻫﺬﺍ ﺍﻷﻣﺮ؟‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﺍﻟﻘﺮﺁﻥ ﻭﺍﺿﺢ ﻭﷲ ﺍﳊﻤﺪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ‪È Ç‬‬
‫‪Õ Ô Ó Ò ÑÐ Ï Î Í Ì Ë Ê É‬‬
‫‪â á àß Þ Ý Ü Û Ú Ù Ø × Ö‬‬
‫‪ä ã‬ﱸ ]ﺍﻟﻨﺴﺎﺀ‪ ،[٥٩ :‬ﻭﻗﺎﻝ ح‪) :‬ﺍﺳﻤﻌﻮﺍ ﻭﺃﻃﻴﻌﻮﺍ ﻭﺇﻥ‬
‫‪‬‬
‫‪XV‬‬
‫ﺍﺳﺘﻌﻤﻞ ﺣﺒﴚ ﹶ‬
‫ﻛﺄ ﱠﻥ ﺭﺃﺳﻪ ﺯﹶﺑﻴﺒﺔ( ]ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪ ،[٦٩٣ :‬ﻧﺤﻦ ﻟﺪﻳﻨﺎ‬
‫ﻣﺮﺟﻊ ﻭﻫﻮ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ح‪ ،‬ﻭﻗﺎﻝ ح‪) :‬ﻓﺈﻧﻪ ﻣﻦ‬
‫ﹶﻳﻌﺶ ﻣﻨﻜﻢ ﺑﻌﺪﻱ ﻓﺴﲑ￯ ﺍﺧﺘﻼﻓ ﹰﺎ ﻛﺜﲑ ﹰﺍ‪ ،‬ﻓﻌﻠﻴﻜﻢ ﺑﺴﻨﺘﻲ ﹸ‬
‫ﻭﺳﻨﺔ‬
‫ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﺍﳌﻬﺪ ﱢﻳﲔ‪ ،‬ﲤﺴﻜﻮﺍ ﲠﺎ ﻭﻋﻀﻮﺍ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻨﱠﻮﺍﺟﺬ‪،‬‬
‫ﻭﳏﺪﺛﺎﺕ ﺍﻷﻣﻮﺭ‪ ،‬ﻓﺈﻥ ﻛﻞ ﳏﺪﺛﺔ ﺑﺪﻋﺔ ﻭﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ(‬ ‫ﻭﺇﻳﺎﻛﻢ ﹸ‬
‫]ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ‪ ،١٧١٤٥‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ ‪ ،٤٦٠٧‬ﻭﺍﻟﱰﻣﺬﻱ ‪ ،[٢٦٧٦‬ﻭﰲ‬
‫)ﻭﻛﻞ ﺿﻼﻟﺔ ﰲ ﺍﻟﻨﱠﺎﺭ( ]ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ‪ ،[١٥٧٨ :‬ﻧﺴﺄﻝ ﺍﷲ‬‫ﱡ‬ ‫ﺭﻭﺍﻳﺔ‪:‬‬
‫ﺍﻟﻌﺎﻓﻴﺔ‪ ،‬ﻓﻼﺑﺪ ﻣﻦ ﻃﺎﻋﺔ ﻭﱄ ﺍﻷﻣﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋﺎﺻﻴ ﹰﺎ ﱂ ﻳﺼﻞ ﺇﱃ‬
‫ﺣﺪ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻇﺎﳌ ﹰﺎ‪ ،‬ﻓﻴﺠﺐ ﺍﻟﺼﱪ ﻋﲆ ﻇﻠﻤﻪ‪ ،‬ﻭﻣﻌﺼﻴﺘﻪ‬
‫ﺇﺛﻤﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﳋﺮﻭﺝ ﻣﴬﺗﻪ ﻋﲆ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﺎﻟﺮﺳﻮﻝ ح ﺃﻣﺮﻧﺎ‬
‫ﺑﻄﺎﻋﺔ ﻭﻻﺓ ﺍﻷﻣﻮﺭ ﻭﺍﻟﺼﱪ ﻋﻠﻴﻬﻢ ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻬﻢ ﻧﻘﺺ ﰲ ﺩﻳﻨﻬﻢ؛‬
‫ﻷﻥ ﻫﺬﺍ ﻣﻦ ﺍﺭﺗﻜﺎﺏ ﺃﺧﻒ ﺍﻟﴬﺭﻳﻦ ﻟﺪﻓﻊ ﺃﻋﻼﳘﺎ‪ ،‬ﻓﺎﳋﺮﻭﺝ‬
‫ﻋﻠﻴﻬﻢ ﻓﻴﻪ ﴐﺭ ﺃﻛﱪ ﳌﺎ ﻳﱰﺗﺐ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻔﻮﴇ ﻭﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ‬
‫ﻭﺍﺧﺘﻼﻝ ﺍﻷﻣﻦ‪ ،‬ﺛﻢ ﺍﻟﺼﱪ ﻋﲆ ﺟﻮﺭﻫﻢ ﻭﻇﻠﻤﻬﻢ ﻭﻣﻨﺎﺻﺤﺘﻬﻢ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﴐﺭ ﻭﻟﻜﻨﻪ ﺃﺧﻒ ﻣﻦ ﴐﺭ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻬﻢ ﻭﺇﻓﻼﺕ‬
‫ﺍﻷﻣﺮ‪ ،‬ﻗﺎﻝ ح‪) :‬ﺍﻟﺪﻳﻦ ﺍﻟﻨﺼﻴﺤﺔ(‪ ،‬ﻗﻠﻨﺎ‪ :‬ﳌﻦ؟ ﻗﺎﻝ‪) :‬ﷲ ﻭﻟﻜﺘﺎﺑﻪ‬
‫ﻭﻟﺮﺳﻮﻟﻪ ﻭﻷﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ﻭﻋﺎﻣﺘﻬﻢ( ]ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ[‪ ،‬ﻭﻣﻨﺎﺻﺤﺘﻬﻢ‬
‫ﴎﺍ ﺑﲔ ﺍﻟﻨﺎﺻﺢ ﻭﺑﲔ‬ ‫ﺗﻜﻮﻥ ﻓﻴﲈ ﺑﲔ ﺍﻟﻨﺎﺻﺢ ﻭﺍﳌﻨﺼﻮﺡ‪ ،‬ﺗﻜﻮﻥ ‪ü‬‬
 ‫‪‬‬
‫‪XW‬‬

‫ﻭﱄ ﺍﻷﻣﺮ‪ ،‬ﺇﻣﺎ ﻣﺸﺎﻓﻬﺔ‪ ،‬ﻭﺇﻣﺎ ﻛﺘﺎﺑﺔ ﻟﻪ‪ ،‬ﻭﻻ ﹸﻳﺪﺭ￯ ﻋﻨﻬﺎ‪ ،‬ﺗﺴﻠﻢ ﻟﻪ‪،‬‬
‫ﻭﺇﻣﺎ ﺃﻥ ﻳﻮﴆ ﻣﻦ ﻳﺘﺼﻞ ﺑﻪ ﺃﻥ ﻳﺒﻠﻐﻪ ﺍﻟﻨﺼﻴﺤﺔ‪ ،‬ﺃﻣﺎ ﺃﻥ ﹸﻳﺘﻜﻠﻢ ﰲ‬
‫ﺣﻘﻬﻢ ﻭﻳﺴﺒﻮﻥ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﰲ ﺍﳌﺠﺎﻟﺲ ﻭﻋﲆ ﺍﳌﻨﺎﺑﺮ؛ ﻓﻬﺬﻩ ﻣﻔﺎﺳﺪ‬
‫ﻋﻈﻴﻤﺔ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻣﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻫﻲ ﻓﻮﴇ ﻛﻼﻣﻴﺔ ﲡﺮ ﺇﱃ‬
‫ﻓﻮﴇ ﻓﻌﻠﻴﺔ‪ ،‬ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ‪.‬‬
‫* ﺳﺆﺍﻝ‪ :‬ﻫﻞ ﺍﻟﺘﺴﻤﻴﺔ ﺑﺎﻟﺜﻮﺭﺍﺕ ﺗﺴﻤﻴﺔ ﴍﻋﻴﺔ؟‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﺍﻟﺜﻮﺭﺍﺕ ﻟﻴﺴﺖ ﻣﻦ ﻫﺪﻱ ﺍﳌﺴﻠﻤﲔ ﻭﻻ ﻳﻘﻮﻣﻮﻥ ﲠﺎ‪،‬‬
‫ﻭﺃﻣﺎ ﺍﳌﻨﺎﻓﻘﻮﻥ ﻭﺿﻌﺎﻑ ﺍﻟﻌﻘﻮﻝ ﻭﺿﻌﺎﻑ ﺍﻹﻳﲈﻥ ﻓﺈﳖﻢ ﻳﻨﺨﺪﻋﻮﻥ‬
‫ﻳﺴﻮﻏﻮﳖﺎ‪ ،‬ﺑﻞ‬‫ﲠﺎ‪ ،‬ﻭﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﺜﺎﺑﺘﻮﻥ ﻻ ﻳﺘﺄﺛﺮﻭﻥ ﺑﺎﻟﺜﻮﺭﺍﺕ‪ ،‬ﻭﻻ ﹸ‬
‫ﹸﳛﺬﺭﻭﻥ ﻣﻨﻬﺎ ﻭﻳﻨﻬﻮﻥ ﻋﻨﻬﺎ‪ ،‬ﻭﺍﻟﻮﺍﺟﺐ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﻟﻮﻻﺓ ﺃﻣﻮﺭ‬
‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺍﺟﺘﲈﻉ ﺍﻟﻜﻠﻤﺔ ﻭﻻﺳﻴﲈ ﻋﻨﺪ ﺍﻟﻔﺘﻦ ﻭﺍﻟﺸﺪﺍﺋﺪ ﻭﻣﻘﺎﺑﻠﺔ‬
‫ﺍﻟﻌﺪﻭ‪ ،‬ﻓﻼﺑﺪ ﻣﻦ ﺍﻟﺜﺒﺎﺕ ﻭﺍﻹﺟﺘﲈﻉ ﻭﺍﻟﺘﻌﺎﻭﻥ ﻋﲆ ﻣﻜﺎﺋﺪ ﺍﻟﻌﺪﻭ‪،‬‬
‫ﻭﻓﻀﺢ ﺧﻄﻄﻪ ﻭﻣﻘﺎﺻﺪﻩ‪.‬‬
‫* ﺳﺆﺍﻝ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﳌﻈﺎﻫﺮﺍﺕ ﺍﳌﺆﻳﺪﺓ ﻟﻮﱄ ﺍﻷﻣﺮ ﻭﺫﻟﻚ ﻟﺮﺩ‬
‫ﻛﻴﺪ ﺃﻫﻞ ﺍﻟﻔﺘﻦ ﺍﳌﺨﺎﻟﻔﲔ ﻟﻮﱄ ﺍﻷﻣﺮ؟‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﺍﳌﻈﺎﻫﺮﺍﺕ ﻻ ﲡﻮﺯ‪ ،‬ﻻ ﺑﺘﺄﻳﻴﺪ ﻭﻻ ﺑﻐﲑﻩ؛ ﻷﻥ‬
‫ﺍﳌﻈﺎﻫﺮﺍﺕ ﻏﻮﻏﺎﺀ ﻭﳛﺼﻞ ﻣﻌﻬﺎ ﻣﻔﺎﺳﺪ‪ ،‬ﻭﺍﻹﺳﻼﻡ ﺩﻳﻦ ﺍﳍﺪﻭﺀ‬
‫ﻭﺍﻟﺴﻜﻴﻨﺔ ﻭﺩﻳﻦ ﺍﻟﺜﺒﺎﺕ‪ ،‬ﻓﻼ ﻣﻈﺎﻫﺮﺍﺕ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻻ ﻣﻊ ﺍﻟﻮﺍﱄ‬
‫‪‬‬
‫‪XX‬‬

‫ﻭﻻ ﺿﺪﻩ‪ ،‬ﻓﺈﺫﺍ ﺃﻣﺮ ﲠﺎ ﻓﺈﻧﻪ ﹸﻳﻨﺎﺻﺢ ﰲ ﻫﺬﺍ ﻭﻳﺒﲔ ﻟﻪ ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ‬
‫ﻣﻦ ﺻﺎﻟﺢ ﺍﳌﺴﻠﻤﲔ ﻭﺇﻧﲈ ﻫﻲ ﺩﺳﻴﺴﺔ ﻣﻦ ﺍﻟﻌﺪﻭ‪.‬‬
‫* ﺳﺆﺍﻝ‪ :‬ﻳﻘﻮﻝ ﺃﺣﺪ ﺍﳌﺸﺎﻳﺦ‪ :‬ﻣﺎ ﱂ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻟﴩﻳﻌﺔ ﻓﻬﻮ‬
‫ﺍﻟﴩﻳﻌﺔ‪ ،‬ﻓﻬﻞ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺻﺤﻴﺤﺔ؟‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﺍﻟﴩﻳﻌﺔ ﺟﺎﺀﺕ ﺑﺠﻠﺐ ﺍﳌﺼﺎﻟﺢ ﻭﺗﻜﺜﲑﻫﺎ ﻭﺩﻓﻊ‬
‫ﺍﳌﻔﺎﺳﺪ ﻭﺗﻘﻠﻴﻠﻬﺎ‪ ،‬ﻓﲈ ﱂ ﻳﺮﺩ ﻓﻴﻪ ﳖﻲ ﻭﻻ ﻣﻨﻊ ﰲ ﺍﻟﴩﻳﻌﺔ ﻭﻓﻴﻪ‬
‫ﻣﺼﻠﺤﺔ ﻓﻬﺬﺍ ﻻ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻭﻟﻜﻦ ﺟﺎﺀﺕ ﺍﻟﴩﻳﻌﺔ ﺑﻤﻨﻊ ﺍﳋﺮﻭﺝ ﻋﲆ‬
‫ﻭﱄ ﺍﻷﻣﺮ‪ ،‬ﻭﺍﳌﻈﺎﻫﺮﺍﺕ ﻭﺍﻟﻔﻮﴇ ﺧﺮﻭﺝ ﻋﲆ ﻭﱄ ﺍﻷﻣﺮ ﻭﺇﻋﻼﻥ‬
‫ﻟﻠﻌﺼﻴﺎﻥ‪.‬‬
‫* ﺳﺆﺍﻝ‪ :‬ﻳﺴﺘﺪﻝ ﺍﻟﺒﻌﺾ ﻋﲆ ﺟﻮﺍﺯ ﺍﳌﻈﺎﻫﺮﺍﺕ ﺑﻘﻮﻝ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪/ . - ,+ * ) ( ' & % $ # ") :‬‬
‫‪] ( 0‬ﺍﻟﻨﺴﺎﺀ‪[١٤٨ :‬؛ ﻓﲈ ﺍﻟﺮﺩ ﻋﻠﻴﻪ ﻭﻣﺎ ﺍﳌﺮﺍﺩ ﺑﺎﻵﻳﺔ؟‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﺍﻵﻳﺔ ﻟﻴﺴﺖ ﰲ ﺍﳌﻈﺎﻫﺮﺍﺕ‪ ،‬ﺑﻞ ﻫﻲ ﰲ ﺍﻟﺸﻜﻮ￯‪،‬‬
‫ﻓﻤﻦ ﻇﻠﻤﻚ ﺗﺸﻜﻮﻩ ﻭﺗﻄﻠﺐ ﺣﻘﻚ ﻣﻨﻪ‪ ،‬ﻓﻠﻮ ﺷﻜﻮﺕ ﻓﻼﻧ ﹰﺎ ﻟﺪ￯‬
‫ﻭﱄ ﺍﻷﻣﺮ ﺃﻭ ﺍﻟﻘﺎﴈ ﻭﻗﻠﺖ‪ :‬ﺇﻧﻪ ﻇﻠﻤﻚ ﻭﺃﻛﻞ ﻣﺎﻟﻚ‪ ،‬ﻭﻣﺎﻃﻠﻚ‬
‫ﻭﺑﻴﻨﺖ ﺍﻋﺘﺪﺍﺀﻩ ﻋﻠﻴﻚ! ﻻ ﻳﻌﺘﱪ ﺫﻟﻚ ﻣﻦ ﺍﳌﻈﺎﻫﺮﺍﺕ ﰲ ﳾﺀ‪.‬‬
‫* ﺳﺆﺍﻝ‪ :‬ﻫﻞ ﺇﺧﺮﺍﺝ ﺍﻟﺒﻴﺎﻧﺎﺕ ﹸﻳﻌﺪ ﺧﺮﻭﺟ ﹰﺎ ﻋﲇ ﻭﱄ ﺍﻷﻣﺮ؟‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﺍﻟﺒﻴﺎﻧﺎﺕ ﻻ ﳜﺮﺟﻬﺎ ﺇﻻ ﺍﳉﻬﺎﺕ ﺍﳌﺨﺘﺼﺔ‪ ،‬ﻛﻬﻴﺌﺔ‬
 ‫‪‬‬
‫‪XY‬‬

‫ﻛﺒﺎﺭ ﺍﻟﻌﻠﲈﺀ‪ ،‬ﻭﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ‪ ،‬ﻫﺬﻩ ﻫﻲ ﺍﻟﺘﻲ ﺗﺼﺪﺭ ﺍﻟﺒﻴﺎﻧﺎﺕ‪ ،‬ﺃﻣﺎ‬

‫ﻣﺎ ﱂ ﻳﺼﺪﺭ ﻣﻦ ﺍﻟﻠﺠﻨﺔ ﻭﻻ ﻣﻦ ﻫﻴﺌﺔ ﻛﺒﺎﺭ ﺍﻟﻌﻠﲈﺀ؛ ﻓﻬﺬﺍ ﻳﻌﺘﱪ ﻣﻦ‬
‫ﺍﻟﺪﺧﻮﻝ ﻓﻴﲈ ﻟﻴﺲ ﻣﻦ ﺷﺄﻧﻪ‪ ،‬ﻷﻥ ﺍﻟﺒﻴﺎﻧﺎﺕ ﻻ ﻳﺼﺪﺭﻫﺎ ﺇﻻ ﺟﻬﺎﺕ‬
‫ﺭﺳﻤﻴﺔ ﻋﻠﻤﻴﺔ ﻣﻌﺘﻤﺪﺓ‪.‬‬
‫* ﺳﺆﺍﻝ‪ :‬ﻻ ﳜﻔﻰ ﻋﲆ ﻓﻀﻴﻠﺘﻜﻢ ﺧﻮﺽ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﻦ‬
‫ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﻦ‪ ،‬ﻓﲈ ﻭﺍﺟﺐ ﺍﳌﺮﺀ ﺍﳌﺴﻠﻢ ﻋﻨﺪﻣﺎ ﳚﻠﺲ ﻣﻊ ﺍﻟﻨﺎﺱ‬
‫ﻭﻳﺴﻤﻊ ﻫﺬﺍ ﺍﳋﻮﺽ ﰲ ﺍﻟﻔﺘﻦ‪ ،‬ﺧﺎﺻﺔ ﺃﻧﻨﺎ ﻻ ﻧﺴﻠﻢ ﻣﻨﻬﺎ ﰲ ﺍﻟﻌﻤﻞ‬
‫ﺃﻭ ﳎﺎﻟﺲ ﺍﻷﴎﺓ ﺃﻭ ﰲ ﺍﻹﻋﻼﻡ؟‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﺍﻟﻮﺍﺟﺐ ﺍﻟﻨﺼﻴﺤﺔ ﳍﺆﻻﺀ‪ ،‬ﻭﺑﻴﺎﻥ ﺃﻥ ﻫﺬﺍ ﺍﳋﻮﺽ‬
‫ﻻ ﳚﻮﺯ‪ ،‬ﻭﺃﻧﻪ ﻳﺴﺒﺐ ﴍﻭﺭ ﹰﺍ ﻭﻓﺘﻨ ﹰﺎ‪ ،‬ﻭﳛﺬﺭ ﻣﻦ ﻫﺬﺍ ﺍﳋﻮﺽ ﻭﻫﺬﺍ‬
‫ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﻣﺼﻠﺤﺘﻬﻢ ﻫﻢ ﺃﻭﻻﹰ‪ ،‬ﻭﻻ ﻣﻦ ﻣﺼﻠﺤﺔ‬
‫ﺍﳌﺴﻠﻤﲔ ﻋﻤﻮﻣ ﹰﺎ‪ ،‬ﻓﻜﲈ ﺫﻛﺮﻧﺎ ﺇﺫﺍ ﻛﺎﻥ ﻋﻨﺪﻩ ﻋﻠﻢ ﻓﻠ ﹸﻴ ﱢﺒﲔ ﻟﻠﻨﺎﺱ‬
‫ﻭﻻ ﻳﻜﺘﻢ ﺍﻟﻌﻠﻢ‪ ،‬ﻷﻥ ﺍﻟﻌﻠﻢ ﳛﺚ ﻋﲆ ﺍﻹﺟﺘﲈﻉ ﻭﻳﻨﻬﻰ ﻋﻦ ﺍﻟﺘﻔﺮﻕ‬
‫ﻼ ﻓﻼ ﳚﻠﺲ ﻣﻊ ﻫﺆﻻﺀ ﺑﻞ ﻳﻌﺘﺰﳍﻢ‪ ،‬ﻛﲈ‬ ‫ﻭﺍﻟﻔﻮﴇ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺟﺎﻫ ﹰ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪Ñ Ð Ï Î Í Ì Ë Ê É [ :‬‬
‫‪Ý Ü Û Ú Ù Ø × ÖÕ Ô Ó Ò‬‬
‫‪] Z à ß Þ‬ﺍﻷﻧﻌﺎﻡ‪ ،[٦٨ :‬ﻭﻫﺬﺍ ﻣﻦ ﺍﳋﻮﺽ ﰲ ﺁﻳﺎﺕ ﺍﷲ‪.‬‬
‫* ﺳﺆﺍﻝ‪ :‬ﻣﺎ ﺣﻜﻢ ﺍﳌﻈﺎﻫﺮﺍﺕ ﰲ ﺍﻟﺒﻼﺩ ﺍﻟﺘﻲ ﲡﻴﺰ ﺍﳌﻈﺎﻫﺮﺍﺕ‬
‫‪‬‬
‫‪YP‬‬

‫ﺃﻭ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺬﻱ ﳚﻴﺰ ﺍﳌﻈﺎﻫﺮﺍﺕ‪ ،‬ﻭﻫﻞ ﹸﻳﻌﺪ ﻣﻦ ﹸﻗﺘﻞ ﰲ ﺍﳌﻈﺎﻫﺮﺍﺕ‬

‫ﺷﻬﻴﺪ ﹰﺍ؟‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﻫﺬﺍ ﻣﻘﺘﻮﻝ ﰲ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﺃﻣﺎ ﺇﻧﻪ ﺷﻬﻴﺪ ﻓﺎﷲ ﺃﻋﻠﻢ‪ ،‬ﻧﺤﻦ‬
‫ﻻ ﻧﺤﻜﻢ ﺑﺎﻟﺸﻬﺎﺩﺓ ﺇﻻ ﳌﻦ ﺷﻬﺪ ﻟﻪ ﺭﺳﻮﻝ ﺍﷲ ح‪ ،‬ﻭﻟﻜﻦ ﻫﻮ‬
‫ﻣﻨﻬﻲ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﻣﻨﻬﻲ ﻋﻦ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﳌﻈﺎﻫﺮﺍﺕ‪ ،‬ﻓﻬﻮ ﳐﻄﺊ‬
‫ﻭﻣﺘﺴﺒﺐ ﰲ ﻗﺘﻞ ﻧﻔﺴﻪ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫* ﺳﺆﺍﻝ‪ :‬ﻳﻼﺣﻆ ﻭﻗﻮﻉ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺘﺼﻨﻴﻒ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ‪،‬‬
‫ﻫﺬﺍ ﺳﻠﻔﻲ ﻭﻫﺬﺍ ﺇﺧﻮﺍﲏ ﻭﻫﺬﺍ ﺻﻮﰲ‪..‬؛ ﺣﺘﻰ ﻳﻨﻔﺮﻭﺍ ﺍﻟﻨﺎﺱ ﻣﻦ‬
‫ﺍﳊﻖ‪ ،‬ﻓﲈ ﺗﻮﺟﻴﻬﻜﻢ ﺣﻔﻈﻜﻢ ﺍﷲ؟‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﺍﻟﺘﺼﻨﻴﻒ ﺍﻟﺬﻱ ﻫﻮ ﺗﻨﺰﻳﻞ ﺍﻟﻨﺎﺱ ﻣﻨﺎﺯﳍﻢ ﻟﻴﻌﺎﻣﻞ ﱞ‬
‫ﻛﻞ‬
‫ﺑﲈ ﻳﻠﻴﻖ ﺑﻪ ﺟﺎﺀ ﺑﻪ ﺍﻟﴩﻉ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺘﺼﻨﻴﻒ ﺍﻟﺬﻱ ﳛﺪﺙ ﺍﻟﻔﺘﻨﺔ ﻓﻼ‬
‫ﳚﻮﺯ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻚ ﻣﻼﺣﻈﺔ ﻋﲆ ﺃﺣﺪ ﻓﺈﻧﻚ ﺗﻨﺎﺻﺤﻪ ﻓﻴﲈ ﺑﻴﻨﻚ‬
‫ﻭﺑﻴﻨﻪ‪ ،‬ﺃﻭ ﺗﻜﺘﺐ ﻟﻪ‪ ،‬ﺃﻣﺎ ﺍﻻﺷﺘﻐﺎﻝ ﺑﻌﻴﻮﺏ ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﺠﺎﻟﺲ ﻓﻬﺬﺍ‬
‫ﴍ ﹰﺍ‪.‬‬
‫ﻻ ﳚﺪﻱ ﺷﻴﺌ ﹰﺎ‪ ،‬ﺑﻞ ﻳﺰﻳﺪ ﺍﻟﴩ ﹼ‬
‫* ﺳﺆﺍﻝ‪ :‬ﻳﺴﺘﺪﻝ ﺑﻌﺾ ﺍﻟﺬﻳﻦ ﺃﻓﺘﻮﺍ ﺑﺠﻮﺍﺯ ﺍﳌﻈﺎﻫﺮﺍﺕ ﻫﻨﺎ‪:‬‬
‫ﺑﻘﺼﺔ ﺇﺳﻼﻡ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻭﲪﺰﺓ ﻭﺧﺮﻭﺟﻬﲈ ﺑﺎﻟﺼﺤﺎﺑﺔ ﰲ‬
‫ﺍﻟﺼﻔﲔ ﻟﻠﺼﻼﺓ ﰲ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ‪ ،‬ﻛﲈ ﻳﺴﺘﺪﻝ ﻫﺆﻻﺀ ﻟﻺﻋﺘﺼﺎﻡ‬
‫ﺑﻘﺼﺔ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﺃﺗﻰ ﻳﺸﺘﻜﻲ ﺟﺎﺭﻩ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ح ﻓﻘﺎﻝ ﻟﻪ‬
 ‫‪‬‬
‫‪YQ‬‬

‫ﺍﻟﻨﺒﻲ ح‪) :‬ﺇﺫﻫﺐ ﻓﺎﻃﺮﺡ ﻣﺘﺎﻋﻚ ﰲ ﺍﻟﻄﺮﻳﻖ‪ (...‬ﺇﱃ ﺁﺧﺮ ﺍﻟﻘﺼﺔ‪.‬‬

‫ﺍﳉﻮﺍﺏ‪ :‬ﺃﻭﻻﹰ‪ :‬ﻗﺼﺔ ﺇﺳﻼﻡ ﻋﻤﺮ ﻭﲪﺰﺓ } ﻭﺍﳋﺮﻭﺝ ﺇﱃ‬
‫ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪ ،‬ﻟﻴﺴﺖ ﻣﻈﺎﻫﺮﺓ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺑﻞ ﻫﻲ ﻣﻈﺎﻫﺮﺓ ﻋﻨﺪ‬
‫ﺍﻟﻜﻔﺎﺭ ﻻ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺍﳌﻈﺎﻫﺮﺓ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ ﻻ ﲡﻮﺯ‪.‬‬
‫ﺛﺎﻧﻴ ﹰﺎ‪ :‬ﺍﳌﺴﻠﻤﻮﻥ ﱂ ﳜﺮﺟﻮﺍ ﻟﻠﻤﻈﺎﻫﺮﺓ ﻭﺇﻧﲈ ﺧﺮﺟﻮﺍ ﻟﻠﺼﻼﺓ ﰲ‬
‫ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻭﺧﺮﺟﻮﺍ ﳎﺘﻤﻌﲔ ﻟﺌﻼ ﻳﺼﺪﻫﻢ ﺍﻟﻜﻔﺎﺭ ﻭﻳﺆﺫﻭﻫﻢ‪.‬‬
‫ﻭﺃﻣﺎ ﺇﺧﺮﺍﺝ ﺍﻟﺮﺟﻞ ﻣﺘﺎﻋﻪ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﻌﻠﻢ ﺍﻟﻨﺎﺱ ﺃﻥ ﺟﺎﺭﻩ‬
‫ﻳﺆﺫﻳﻪ ﻓﻠﻴﺴﺖ ﻣﻈﺎﻫﺮﺓ‪ ،‬ﺑﻞ ﻫﺬﻩ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﻌﻠﻢ ﺍﻟﻨﺎﺱ ﺃﻥ ﺟﺎﺭﻩ‬
‫ﻳﺆﺫﻳﻪ‪ ،‬ﺣﺘﻰ ﺍﺿﻄﺮﻩ ﺇﱃ ﺍﳋﺮﻭﺝ ﻣﻦ ﺑﻴﺘﻪ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﻨﻜﺮﻭﺍ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﻗﺪ ﺣﺼﻞ ﺍﳌﻘﺼﻮﺩ ﻛﲈ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﻗﺎﻝ ﻟﻪ ﺍﻟﻨﺒﻲ ح‪) :‬ﺃﺫﻫﺐ‬
‫ﻓﺎﻃﺮﺡ ﻣﺘﺎﻋﻚ ﰲ ﺍﻟﻄﺮﻳﻖ(‪ ،‬ﻓﻄﺮﺡ ﻣﺘﺎﻋﻪ ﰲ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻓﺠﻌﻞ ﺍﻟﻨﺎﺱ‬
‫ﻳﺴﺄﻟﻮﻧﻪ ﻓﻴﺨﱪﻫﻢ ﺧﱪﻩ ﻓﺠﻌﻞ ﺍﻟﻨﺎﺱ ﻳﻠﻌﻨﻮﻧﻪ ﻓﻌﻞ ﺍﷲ ﺑﻪ ﻭﻓﻌﻞ‬
‫ﻭﻓﻌﻞ ﻓﺠﺎﺀ ﺇﻟﻴﻪ ﺟﺎﺭﻩ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺍﺭﺟﻊ ﻻ ﺗﺮ￯ ﻣﻨﻲ ﺷﻴﺌ ﹰﺎ ﺗﻜﺮﻫﻪ‪.‬‬
‫]ﺃﺧﺮﺟﻪ ﺃﺑﻮﺩﺍﻭﺩ‪.[٥١٥٣ :‬‬

‫* ﺳﺆﺍﻝ‪ :‬ﻣﺎ ﺣﻜﻢ ﻣﺸﺎﻫﺪﺓ ﺍﻟﻘﻨﻮﺍﺕ ﺍﻟﻔﻀﺎﺋﻴﺔ ﺍﻟﺘﻲ ﺗﺆﺟﺞ‬

‫ﺍﻟﻔﺘﻦ ﻭﺗﻨﺼﺐ ﺍﻟﻌﺪﺍﺀ ﻟﺒﻼﺩ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺴﻨﺔ ﻭﺑﺚ ﺍﳋﻼﻑ ﻭﺍﻟﻔﺮﻗﺔ‬
‫ﺑﲔ ﺃﺑﻨﺎﺀ ﺍﻷﻣﺔ؟‬
‫ﺗﺴﺐ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﻌﻠﲈﺀ‪،‬‬‫ﺍﳉﻮﺍﺏ‪ :‬ﻻ ﳚﻮﺯ ﻣﺸﺎﻫﺪﲥﺎ‪ ،‬ﻭﻫﻲ ﹸ‬
‫‪‬‬
‫‪YR‬‬

‫ﻭﺍﻟﺪﻳﻦ؛ ﻷﻥ ﺫﻟﻚ ﻳﺆﺛﺮ ﻋﲆ ﻣﻦ ﺷﺎﻫﺪﻫﺎ‪ ،‬ﻓﻼ ﺗﺴﺘﻤﻊ ﳍﺎ‪ ،‬ﻭﺍﷲ‪،‬‬

‫ﺟﻞ ﻭﻋﻼ‪ ،‬ﻗﺎﻝ ﻟﻨﺒﻴﻪ ح‪Î Í Ì Ë Ê É [ :‬‬
‫‪Ú Ù Ø × ÖÕ Ô Ó Ò Ñ Ð Ï‬‬
‫‪] Z à ß Þ Ý Ü Û‬ﺍﻷﻧﻌﺎﻡ‪.[٦٨ :‬‬
‫ﻭﺍﳌﺠﻠﺲ ﺍﻟﺬﻱ ﻓﻴﻪ ﺗﻠﻚ ﺍﻟﻘﻨﻮﺍﺕ‪ ،‬ﻻ ﳚﻮﺯ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﳚﻠﺲ‬
‫ﻓﻴﻪ‪ ،‬ﻭﺃﺷﺪ ﺍﳌﻨﻜﺮﺍﺕ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﺴﺎﺋﻞ ﻣﻦ ﺍﻟﺘﺤﺮﻳﺶ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪،‬‬
‫ﻭﺇﻟﻘﺎﺀ ﺍﻟﺸﺒﻪ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻹﻓﺴﺎﺩ ﻣﺎ ﺑﻴﻨﻬﻢ؛ ﻻ ﳚﻮﺯ ﻟﻺﻧﺴﺎﻥ ﺃﻥ‬
‫ﻳﻨﻈﺮ ﰲ ﻫﺬﻩ ﺍﻟﻔﻀﺎﺋﻴﺎﺕ‪ ،‬ﺑﻞ ﳛﺠﺒﻬﺎ ﻋﻨﻪ ﻭﻋﻦ ﺃﻭﻻﺩﻩ‪ ،‬ﻭﻋﻦ ﺃﻫﻞ‬
‫ﺑﻴﺘﻪ‪ ،‬ﻭﻳﻨﺼﺢ ﻣﻦ ﻳﻘﺒﻞ ﺍﻟﻨﺼﻴﺤﺔ ﺑﺄﻥ ﳚﺘﻨﺒﻬﺎ‪.‬‬
‫* ﺟﺰ￯ ﺍﷲ ﺷﻴﺨﻨﺎ ﺧﲑ ﺍﳉﺰﺍﺀ ﻭﻧﻔﻊ ﺑﻪ ﻭﺑﻌﻠﻤﻪ ﻭﻭﻓﻘﻪ ﺇﱃ ﺍﳋﲑ‬
‫ﺩﺍﺋ ﹰﲈ ﻭﺃﻣﺪ ﰲ ﻋﻤﺮﻩ ﻋﲆ ﻃﺎﻋﺘﻪ‪ ،‬ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺃﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏ‬
‫ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺻﲆ ﺍﷲ ﻭﺳﻠﻢ ﻋﲆ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬
‫***‬
 ‫‪‬‬
‫‪YS‬‬

‫ا‪c‬ﻣﺎن ﻣﻦ اﻟﻌﺬاب‬

‫ـ ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ½ ¾ ¿ ‪Å Ä ÃÂ Á À‬‬

‫‪ É È Ç Æ‬ﱸ ]ﺍﻷﻧﻔﺎﻝ‪.[٣٣ :‬‬
‫ـ ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﱹ‪l k j i h g f e d‬‬
‫‪p o n m‬ﱸ ]ﺍﻟﻨﺴﺎﺀ‪.[١١٠ :‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ }‪» :‬ﻛﺎﻥ ﻓﻴﻬﻢ ﺃﻣﺎﻧﺎﻥ ﺍﻟﻨﺒﻲ ح ﻭﺍﻻﺳﺘﻐﻔﺎﺭ‪،‬‬
‫ﻓﺬﻫﺐ ﺍﻟﻨﺒﻲ ح ﻭﺑﻘﻲ ﺍﻻﺳﺘﻐﻔﺎﺭ« ]ﺣﺴﻨﻪ ﺍﻟﻮﺍﺩﻋﻲ ﰲ ﺻﺤﻴﺢ‬
‫ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ﺹ ‪.[١١٦‬‬
‫* ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ < ﻗﺎﻝ ﺳﻤﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ح ﻳﻘﻮﻝ‪:‬‬
‫»ﻭﺍﷲ ﺇﲏ ﻷﺳﺘﻐﻔﺮ ﺍﷲ ﻭﺃﺗﻮﺏ ﺇﻟﻴﻪ ﰲ ﺍﻟﻴﻮﻡ ﺃﻛﺜﺮ ﻣﻦ ﺳﺒﻌﲔ‬
‫ﻣﺮﺓ« ]ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪.[(٦٣٠٧) :‬‬
‫* ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ < ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ح ﲨﻊ ﺍﻟﻨﺎﺱ ﻓﻘﺎﻝ‪:‬‬
‫»ﻳﺎ ﺃﳞﺎ ﺍﻟﻨﺎﺱ ﺗﻮﺑﻮﺍ ﺇﱃ ﺍﷲ‪ ،‬ﻓﺈﲏ ﺃﺗﻮﺏ ﰲ ﺍﻟﻴﻮﻡ ﺇﻟﻴﻪ ﻣﺌﺔ ﻣﺮﺓ«‬
‫]ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‪.[(٢٧٠٢) :‬‬

‫* ﺭﻭ￯ ﺃﺑﻮ ﺩﺍﻭﺩ ])‪ ،[(١٥١٦‬ﻭﺍﻟﱰﻣﺬﻱ ])‪ ،[(٣٤٣٤‬ﻭﺍﺑﻦ‬

‫ﻣﺎﺟﻪ ])‪ :[(٣٠٩٠‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ } ﻗﺎﻝ‪ :‬ﺇﻥ ﻛﻨﺎ ﻟﻨﻌﺪ ﻟﺮﺳﻮﻝ‬
‫ﻋﲇ‬
‫ﺍﷲ ح ﰲ ﺍﳌﺠﻠﺲ ﺍﻟﻮﺍﺣﺪ ﻣﺌﺔ ﻣﺮﺓ‪ :‬ﺭﺏ ﺍﻏﻔﺮ ﱄ ﻭﺗﺐ ﱠ‬
‫‪‬‬
‫‪YT‬‬

‫ﺇﻧﻚ ﺃﻧﺖ ﺍﻟﺘﻮﺍﺏ ﺍﻟﺮﺣﻴﻢ‪.‬‬

‫* ﺭﻭ￯ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺳﻨﻨﻪ ])‪ [(٣٠٩٣‬ﻋﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﹸﺑﴪ‬
‫< ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ح‪» :‬ﻃﻮﺑﻰ ﳌﻦ ﹸﻭﺟﺪ ﰲ ﺻﺤﻴﻔﺘﻪ‬
‫ﺍﺳﺘﻐﻔﺎﺭ ﻛﺜﲑ«‪.‬‬
‫* ﺭﻭ￯ ﺍﻟﻄﱪﺍﲏ ﰲ ﺍﻷﻭﺳﻂ ﻭﺍﻟﻀﻴﺎﺀ ﺍﳌﻘﺪﳼ ﰲ ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﺍﳌﺨﺘﺎﺭﺓ ﻋﻦ ﺍﻟﺰﺑﲑ < ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ح‪» :‬ﻣﻦ ﺃﺣﺐ ﺃﻥ‬
‫ﺗﴪﻩ ﺻﺤﻴﻔﺘﻪ ﻓﻠﻴﻜﺜﺮ ﻓﻴﻬﺎ ﻣﻦ ﺍﻻﺳﺘﻐﻔﺎﺭ« ]ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪.[(٥٩٥٥) :‬‬
‫* ﺭﻭ￯ ﺃﺑﻮ ﺩﺍﻭﺩ ])‪ [(١٥١٧‬ﻋﻦ ﺯﻳﺪ ﻣﻮﱃ ﺍﻟﻨﺒﻲ ح ﻗﺎﻝ‪:‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ح‪» :‬ﻣﻦ ﻗﺎﻝ ﺃﺳﺘﻐﻔﺮ ﺍﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ‬
‫ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ ﻭﺃﺗﻮﺏ ﺇﻟﻴﻪ ﻏﻔﺮ ﻟﻪ ﻭﺇﻥ ﻛﺎﻥ ﻓﺮ ﻣﻦ ﺍﻟﺰﺣﻒ«‪.‬‬
‫* ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪» :‬ﻣﻦ ﻟﺰﻡ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺟﻌﻞ‬
‫ﺍﷲ ﻟﻪ ﻣﻦ ﻛﻞ ﺿﻴﻖ ﳐﺮﺟ ﹰﺎ‪ ،‬ﻭﻣﻦ ﻛﻞ ﻫﻢ ﻓﺮﺟ ﹰﺎ‪ ،‬ﻭﺭﺯﻗﻪ ﻣﻦ‬
‫ﺣﻴﺚ ﻻ ﳛﺘﺴﺐ« ]ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ‪.[(١٥١٨) :‬‬
‫* ﻗﺎﻝ ح ‪» :‬ﺳﻴﺪ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﻌﺒﺪ‪ :‬ﺍﻟﻠﻬﻢ ﺃﻧﺖ‬
‫ﺭﰊ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ ﺧﻠﻘﺘﻨﻲ ﻭﺃﻧﺎ ﻋﺒﺪﻙ ﻭﺃﻧﺎ ﻋﲆ ﻋﻬﺪﻙ ﻭﻭﻋﺪﻙ‬
‫ﻣﺎ ﺍﺳﺘﻄﻌﺖ‪ ،‬ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﴍ ﻣﺎ ﺻﻨﻌﺖ‪ ،‬ﺃﺑﻮﺀ ﻟﻚ ﺑﻨﻌﻤﺘﻚ‬
‫ﻋﲇ ﻭﺃﺑﻮﺀ ﻟﻚ ﺑﺬﻧﺒﻲ ﻓﺎﻏﻔﺮ ﱄ ﻓﺈﻧﻪ ﻻ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ ﺇﻻ ﺃﻧﺖ«‬ ‫ﱠ‬
‫]ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪.[(٦٣٠٦) :‬‬
 ‫‪‬‬
‫‪YU‬‬

‫وﻟﻨﺘﺄﻣﻞ ﻫﺬا اﻟﻤﺜﺎل‬

‫* ﻗﺎﻝ ﻋﲇ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ <‪ :‬ﺃﻣﺮﺍﻥ ﺟﻠﻴﻼﻥ ﻻ ﻳﺼﻠﺢ‬

‫ﺃﺣﺪﳘﺎ ﺇﻻ ﺑﺎﻟﺘﻔﺮﺩ ﻭﻻ ﻳﺼﻠﺢ ﺍﻵﺧﺮ ﺇﻻ ﺑﺎﳌﺸﺎﺭﻛﺔ ﻭﳘﺎ ﺍﳌﻠﻚ‬
‫ﻭﺍﻟﺮﺃﻱ‪ ،‬ﻓﻠﲈ ﻻ ﻳﺴﺘﻘﻴﻢ ﺍﳌﻠﻚ ﺑﺎﻟﴩﻛﺔ ﻻ ﻳﺴﺘﻘﻴﻢ ﺍﻟﺮﺃﻱ ﺑﺎﻟﺘﻔﺮﺩ‪،‬‬
‫ﻓﻤﺜﺎﻝ ﺍﳌﻠﻚ ﺍﻟﻘﺎﻫﺮ ﻟﺮﻋﻴﺘﻪ ﺃﻭ ﺭﻋﻴﺘﻪ ﺑﻼ ﻣﻠﻚ ﻗﺎﻫﺮ ﻋﻠﻴﻬﺎ ﻣﺜﻞ‬
‫ﺑﻴﺖ ﻓﻴﻪ ﴎﺍﺝ ﻣﻨﲑ ﻭﺣﻮﻟﻪ ﺧ ﹾﻠﻖ ﻳﻌﺎﳉﻮﻥ ﺻﻨﺎﻳﻌﻬﻢ‪ ،‬ﻓﺒﻴﻨﲈ ﻫﻢ‬
‫ﻛﺬﻟﻚ ﻃﻔﺄ ﺍﻟﴪﺍﺝ ﻭﻗﺒﻀﻮﺍ ﺃﻳﺪﳞﻢ ﻟﻠﻮﻗﺖ ﻭﺗﻌﻄﻞ ﻣﺎ ﻛﺎﻧﻮﺍ ﻓﻴﻪ‪،‬‬
‫ﻓﺘﺤﺮﻙ ﺍﳊﻴﻮﺍﻥ ﺍﻟﴩﻳﺮ ﻓﺪﺑﺖ ﺍﻟﻌﻘﺮﺏ ﻣﻦ ﻣﻜﻤﻨﻬﺎ ﻭﺍﻟﻔﺄﺭﺓ ﻣﻦ‬
‫ﺟﺤﺮﻫﺎ ﻭﺍﳊﻴﺔ ﻣﻦ ﺑﻴﺘﻬﺎ‪ ،‬ﻭﺟﺎﺀ ﺍﻟﻠﺺ ﺑﺤﻴﻠﺘﻪ ﻭﻫﺎﺝ ﺍﻟﱪﻏﻮﺙ‬
‫ﻣﻊ ﺣﻘﺎﺭﺗﻪ ﻓﺘﻌﻄﻠﺖ ﺍﳌﻨﺎﻓﻊ ﻭﺍﺳﺘﻄﺎﺭﺕ ﻓﻴﻬﻢ ﺍﳌﻀﺎﺭ ﻣﻦ ﺃﺟﻞ‬
‫ﻋﺪﻣﻪ ﺃﻭ ﻣﻦ ﻏﻔﻠﺘﻪ ﻭﺳﻬﻮﻟﺘﻪ«‪.‬‬
‫* ﻭﻗﺎﻝ ﺃﻳﻀ ﹰﺎ‪ :‬ﺍﻟﺴﻠﻄﺎﻥ ﺇﺫﺍ ﻛﺎﻥ ﻗﺎﻫﺮ ﹰﺍ ﻟﺮﻋﻴﺘﻪ ﻛﺎﻧﺖ‬
‫ﺍﳌﻨﻔﻌﺔ ﻋﺎﻣﺔ ﻭﺍﻟﺪﻣﺎﺀ ﰲ ﺃﻫﻠﻬﺎ ﳏﻔﻮﻇﺔ ﻭﺍﳊﺮﻡ ﰲ ﺧﺪﻭﺭﻫﻦ‬
‫ﻣﺼﻮﻧﺔ ﻭﺍﻷﺳﻮﺍﻕ ﻋﺎﻣﺮﺓ ﻭﺍﻷﻣﻮﺍﻝ ﳏﺮﻭﺳﺔ‪] ..‬ﺍﳌﺼﺪﺭ‪ :‬ﺍﻵﺩﺍﺏ‬

‫ﺍﳌﻠﻮﻛﻴﺔ ﰲ ﺇﺻﻼﺡ ﺍﻟﺮﻋﺎﻳﺔ ﻭﺍﻟﺮﻋﻴﺔ‪ ،‬ﺗﺼﺤﻴﺢ ﻭﲢﻘﻴﻖ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺑﻦ ﳏﻤﺪ ﺑﻦ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺁﻝ ﺍﻟﺸﻴﺦ‪ ،‬ﺭﲪﻪ ﺍﷲ[‪.‬‬

‫***‬
‫‪‬‬
‫‪YV‬‬
‫‪y‬‬
‫‪٤‬‬ ‫ﺗﻘﺪﻳﻢ ﻟﻔﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺻﺎﻟﺢ ﺍﻟﻔﻮﺯﺍﻥ‬
‫‪٦‬‬ ‫ﺗﻘﺪﻳﻢ ﻟﻔﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺻﺎﻟﺢ ﺍﻟﻠﺤﻴﺪﺍﻥ‬
‫‪٩‬‬ ‫ﺗﻘﺪﻳﻢ ﳌﻌﺎﱄ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻠﻄﻴﻒ ﺁﻝ ﺍﻟﺸﻴﺦ‬
‫‪١١‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﳌﺆﻟﻒ‬
‫‪١٨‬‬ ‫ﹸﺣﺴﻦ ﹸ‬
‫ﺍﳋﻠﻖ‬
‫‪٢٤‬‬ ‫ﺍﻟﻄﺎﻋﺔ ﺑﺎﳌﻌﺮﻭﻑ‬
‫‪٢٧‬‬ ‫ﺍﻟﺘﻜﻔﲑ‬
‫‪٣٠‬‬ ‫ﺍﻟﻮﻓﺎﺀ ﺑﺎﻟﻌﻬﺪ‬
‫‪٣٣‬‬ ‫ﺍﳌﻈﺎﻫﺮﺍﺕ ﻭﺍﻻﻋﺘﺼﺎﻣﺎﺕ‬
‫‪٤١‬‬ ‫ﺍﻻﻏﺘﻴﺎﻻﺕ ﻭﺍﻟﺘﻔﺠﲑﺍﺕ‬
‫‪٤٤‬‬ ‫ﺍﻹﺭﻫﺎﺏ‬
‫‪٥٢‬‬ ‫ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻻﻧﺘﺤﺎﺭﻳﺔ‬
‫‪٥٤‬‬ ‫ﺣﻘﻮﻕ ﺍﻟﺮﺍﻋﻲ ﻭﺍﻟﺮﻋﻴﺔ‬
‫‪٥٧‬‬ ‫ﺍﳉﻬﺎﺩ‬
‫‪٦٢‬‬ ‫ﻓﺘﺎﻭ￯ ﻋﻦ ﺍﳉﻬﺎﺩ‬
‫‪٦٥‬‬ ‫ﺍﳋﺮﻭﺝ ﻋﲆ ﺍﳊﻜﺎﻡ‬
‫‪٧٣‬‬ ‫ﻣﻨﺎﴏﺓ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻟﻠﺪﻳﻦ‬
‫‪٨٠‬‬ ‫ﺇﳊﺎﻗﻴﺔ ﻣﻬﻤﺔ‬
‫‪٩٣‬‬ ‫ﺍﻷﻣﺎﻥ ﻣﻦ ﺍﻟﻌﺬﺍﺏ‬