PROCLAMATION BY THE JURISTS AND IMAMS OF MAURITANIA

ABOUT THE RULING OF FORCED VACCINATION1

We, firstly, thank Allah. Then, we thank the president of the country, the government, the
Health Ministry, specifically, and all the physicians and others all working therein for the
effort they have exerted since the start of the Corona crisis and for their eagerness to
implement the procedures that aim to reduce the spread of the pandemic. As a response from
us to the Prophet’s command—upon him Allah’s blessing and peace—to offer advice to the
Muslim leaders and the populace, we wish to raise awareness to a sacred legal matter
pertaining to the ruling of obligating people to vaccinate, that is premised upon of the
following points:

1- There is no doubt that the refusal of medical treatment, placing one’s reliance upon
Allah and acceptance of what He decrees, is among matters endorsed by the revealed
law. This is supported by what Al-Bukhari reports from ‘Ata b. Abi Rabah from Ibn
‘Abbas that a woman came to the Prophet—upon him Allah’s blessing and peace—and
said, “I suffer from seizures to the point that my body becomes exposed. So, pray to
Allah for me.” He said, “If you would like, you can endure it and be rewarded with
Paradise. And if you would like, I can ask Allah to cure you.” She responded, “I will
endure it.” She, then, said, “I become exposed. So, pray to Allah for me not to become
exposed.” So, he prayed for her. Hafiz Ibn Hajar al-‘Asqalani said in Fath al-Bari while
commenting on this hadith,

The hadith indicates the merit of the one who suffers seizures, that the reward for
enduring the tribulations of the world is Paradise, and that embracing the more difficult
is superior to taking dispensations for those who know what they can withstand and are
not too weak to cling to adversity. It also contains evidence of the permissibility to refuse
medical treatment, that treatment of all ailments with supplication and taking refuge to
Allah is more beneficial than treatment with prophylaxis (aqaqir), and that the effect of
that and the body’s reaction to it is greater than the effect of medicine on the body. It,
however, benefits for only two reasons: (1) with respect to the sick person, it is [from]
sincerity of intention; (2) The other, with respect to the one seeking medical intervention,
is the strength of his spiritual focus and the strength of his faith (taqwa) and trust
(tawakkul).

1
The translation and notes for this fatwa are the work of Dr. Abdullah bin Hamid Ali, Associate Professor of Islamic Law of
Zaytuna College, and Founding Director of the Lamppost Education Initiative.
 The Maliki Ibn ‘Abd Al-Barr said in Al-Tamhid,
And there were among the best of this nation, its predecessors, and scholars, people who
endured ailments until Allah removed them despite having access to physicians. They,
however, were not condemned for refusing treatment. And if treatment had been one of
the required norms (al-sunan al-wajibah), then those who refused to utter incantations and
take medication would have been deemed blameworthy. And this is something of which
we know no one who says.

Imam Ahmad said, “I like for the one who believes in the efficacy of trust and pursues
this path to abandon medical treatment such as drinking medicine and other things.”
For this reason, Qadi ‘Iyad conveyed unanimous consensus on the non-obligation to
medicate. And if the refusal to medicate is scripturally validated for the sick, then this
is evidence that it is not permitted to force him to do so. So, it is not proper to force
the sick to medicate. Rather, it is not [even] proper to force him to eat and drink. Ibn
al-Qayyim said in Zad al-Ma’ad,

Section: Concerning his guidance—upon him Allah’s blessing and peace—on treating the
sick by not giving them food and drink they dislike and that they are not to be forced to
take them: Al-Tirmidhi related in his Jami’ as did Ibn Majah from ‘Uqbah b. ‘Amir al-Juhani
who said, “The Messenger of Allah —upon him Allah’s blessing and peace—said: “Do not
force your sick to eat and drink, because Allah, Mighty and Majestic, gives them food and
drink.

And Al-Nawwawi said in Al-Majmu’, “And it is recommended that the sick not be forced
to medicate and to consume other things like food.” And if it is not permissible to force
the sick who is suffering from extreme illness to medicate, then how is it permissible
to force the healthy who has not been afflicted with any sign of illness? And how can
trust and surrender to the divine decree be something desirable for the sick who suffers
from an actual illness and that not be desirable for a healthy person who is fearful of
an expected illness?

2- If some scholars say that one who is nearly certain of one’s demise and is certain of the
utility of medicine is obligated to medicate in order to save his life, then this does not
apply to our situation for three reasons: (1) Because that applies to the person actually
afflicted with illness, while the scenario we are in is the vaccination of a healthy person
to whom it is feared that illness will happen; (2) Because death happening in our case
is not a near certainty. Nay! It is an insignificant probability. So, the rate of infection is
limited. And after infection the recovery rate is up to 98% as everyone agrees, with or

www.lamppostedu.org
 without treatment; (3) Because the effectiveness of the medication is unknown. Experts
have expressed that the vaccines prevent neither illness nor infection from pathogens.
3- Allah, Glorified and Exalted, has given to sane adults the freedom of choice and
burdened them with the responsibility of themselves. Allah, the Exalted, says, “Whoever
follows guidance, follows guidance for his soul. And whoever strays, only strays against it.”
Therefore, the Shariah forbids forced conversion to the religion. Allah, the Exalted,
says, “There is no compulsion in religion.” And if forced conversion to the religion is
forbidden, how could it be lawful to force one to adhere to health measures? And what
freedom of action remains for a person once his compulsion to take health measures is
completed? If it is permitted for a government to force a person to vaccinate on the
basis of public interest, then this means that it is permitted for it to force a man to
marry three or four wives on the basis of public interest! It is also permitted for it to
force a woman to marry a man she does not desire, to travel outside [the country] to
study on the basis of public interest or to perform military service on the basis of public
interest. It would also be permitted for it to force the farmer to become a carpenter, a
carpenter to become a tailor, and a physician who has memorized the Qur’an to teach
in a religious school (mahzarah). And all of that is on the basis of public interest. Such
things are not affirmed by either sacred or secular law, while the examples [following
this flawed logic] are many.
4- Al-Bukhari related from the hadith of Abu Hurayrah that the Prophet—upon him
Allah’s blessing and peace—said, “Allah has not sent down an illness without sending
for it a cure.” And this hadith indicates that healthy immune systems are capable of
confronting all viruses. So, vaccination should be specifically for those with weak
immunity, while the healthy are to be entrusted to the immunity that Allah has
deposited within them. As for when a single person and his illness spreads to the
healthy people, then this is a return to the ancient custom of the Arabs who whenever
mange (‘urr)—sores on the lips of camels—would spread among their camels, a healthy
camel would be taken and branded in the presence of the other camels where they
could see it and they would all recover. Al-Nabighah said, “So, you burden me with
another’s sin while you abandon him—like the one afflicted with mange, another is
branded while he is left grazing.”2
5- It is not proper to support any vaccine until its safety has been completely verified.
However, the safety of these vaccines is uncertain. The manufacturing companies are

2
The point of the analogy seems to be that healthy low risk people who are the majority of the human population are treated
like the healthy camels who are made to watch the infected camel be branded. The suggestion is that such an approach is
more superstitious rather than scientific as a cure for covid-19 and similar pathogens. The sick should be treated and
quarantined, while the healthy should not have to suffer simply because it is suspected that they may fall ill as well.

www.lamppostedu.org
 indemnified. The authorization for them was only for emergency use. And the side
effects of these vaccines that the manufacturing companies have announced are many
and serious, and most of them have appeared.3 Also, the effects of these vaccines on
pregnant women and those with chronic illness is unknown. And they are vaccines the
least of which can be said of them is that they incite dispute. In France and other
European countries protests have persisted since October of 2020 until they reached
their fortieth week with the attendance of tens of thousands among whom are the
leaders of political parties, members of parliament, military officers, professors of
medicine, and organizations of civil community. And the daily seminars they have on
television channels, news stations, and social media as well as the evidence they
present create doubt about the safety of the vaccines and make clear that the World
Health Organization has been exposed to blackmail by pharmaceutical companies. This
is in addition to statements made by Bill Gates going back to 2011 wherein he said that
the reduction of the population will be completed via forced vaccination.4 And in
Australia life insurance companies have halted coverage at the start of the vaccination
rollout while continuing to provide coverage when the corona pandemic begun.5 So,
how can people be compelled to take these vaccines?6

3
A popular database for reports of post vaccination adverse events is the Vaccine Adverse Event Reporting System (VAERS).
4
Multiple conspiracy theories have circulated about Bill Gates. Among them is that he is part of an elite conspiracy to reduce
the population through his support and confirmed financial investments in vaccines. Despite that fact, one must be careful
to put too much faith in such allegations unless one has strong evidence. That notwithstanding, Gates’ comments during a
2010 TED Talk and elsewhere have given rise to suspicions of such diabolical plots. During his TED Talk he said, “First, we’ve
got population…The world today has 6.8 billion people. That’s headed up to about nine billion. Now, if we do a really good job
on new vaccines, health care, reproductive health services, we could lower that by, perhaps, 10 or 15 percent. But there, we
see an increase of about 1.3.” Despite the fact that Gates’ intention might be rooted in compassion and the desire to increase
quality of life for a larger number of people, these words clearly indicate a desire to see the earth’s human population
decreased. Population growth is a bad thing in the view of Gates. This and his regular appearance in mainstream media as an
authority on vaccines despite having no medical background are what fuels the conspiracy theories.
5
This particular claim may require further research and confirmation. It does seem to be true that a person may potentially
lose his/her insurance since life insurance policies generally disqualify heirs from receiving funds when the applicant’s own
actions played a part in his/her death. And, since vaccination is still voluntary for most people, this might contribute to one
being disqualified. However, multiple Western media organizations including FOX Business and Forbes have reported that
the matter isn’t as simple as made to appear by many alleging on social media that vaccination will automatically lead to life
insurance disqualification if one dies from the vaccine. An April 19, 2021 Make$Sense article entitled “COVID-19 Vaccine and
Your Life Insurance Policy” also explains the nuances. The facts about the Australian claim are, however, difficult to confirm
presently.
6
Even if certain of these suspicions may not be well-founded, there are many factors contributing to the general distrust that
Africans, blacks, and other minorities have of the “good intentions” of the developed countries of the West in the realm of
vaccination. The 40-year study of the Tuskegee Experiment (1932-1972) wherein the United States Public Health Service (PHS)
and Center for Disease Control and Prevention (CDC) intentionally infected 400 African Americans with syphilis is just one
example. The Tuskegee Institute where the experiment occurred was closed in 1972, which is not a considerably long time
ago. So, there’s little reason to accept the idea that the American government has repented from its dark practices, especially
 6- The potential of certain harms resulting from these vaccines exists, and some have
already occurred. The government must bear its responsibility to protect the health of
citizens. And it must acknowledge its responsibility for any harm from these vaccines
and announce its preparation to compensate every citizen who has been harmed by
them. Countries always compensate those harmed in such situations. When AIDS
appeared, the French government did not purchase the necessary diagnostic tools for
identifying the AIDS virus from the United States. Rather, it wanted to produce it from
its [own] laboratories, but the matter took six months before these medications were
produced. And during this period hundreds of Francophiles were infected with this
illness. So, the minister of health interceded for them, and the government
compensated all of those who were infected. And in Singapore, a 16-year-old received
compensation in the form of $225,000 American dollars after experiencing a heart
attack from the Pfizer vaccine. And the [guiding] legal principle is [that], “Every harm
done to another obligates its doer to pay compensation.” All the manufacturing
companies of these vaccines have been indemnified from the responsibility of the
harms and side effects of the vaccines. And they have requested that governments of
the world bear the treatment and financial responsibilities resulting from the side
effects of the vaccines. Similarly, The European Union has contracted with a number
of medical companies in order to produce and sell medical treatments that are not
vaccines which will appear in October 2021.7 And this increases skepticism surrounding
the rush of the World Health Organization and governments in the vaccination
campaigns and coercing people to take them as opposed to other vaccines in addition
to [skepticism about the concern for] public interests in order to provide it to over 70%
of the world’s population prior to the production of the remedies expected to appear
at the end of October 2021.

There are two fundamental duties of the government today:

considering the most recent conflagrations surrounding systemic and institutional racism allegations. Canada’s Indian Affairs
and Indian Health Services conducted nutrition and gingivitis experiments on the aboriginal population from 1984-1952,
denying the control group supplements leading to increased malnourishment (Ian Mosby, “Administering colonial science:
Nutrition research and human biomedical experimentation in Aboriginal communities and residential schools, 1942-1952”
(2013) 46:1 Hist Sociale/Social Hist at 158). An example of the continued concern about experimentation on poor populations
in this 2003 International Journal of Health Services paper entitled, “Globalization of Clinical Research by the Pharmaceutical
Industry.” It is difficult to imagine scholars in premodern Muslim society or during the years prior to 9/11/2001 seriously
entertaining the suggestion to have totally indemnified non-Muslims enter Muslim lands in order to inject Muslim
populations with vaccines whose long-term effects are unknown. Times have changed it seems.
7
Daniel Boffey (6 May 2021). “The EU Wants to Mass Produce Three ‘Course Changing’ Covid Drugs From October.” (The
Guardian): https://www.theguardian.com/world/2021/may/06/drug-change-course-pandemic-trialled-for-use-european-
commission
 1- To make the vaccines optional without mandating them on the people for travel nor
tying certain services to vaccination.
2- To compensate everyone who has been harmed by the vaccines.

We ask Allah, the Exalted, to protect all the Muslims and to direct the governors and decision
makers to what fulfills the interests of the country and people. Allah is the one who gives
success. And all praise is due to Allah, Lord of the Worlds.

Wednesday, 15 Muharram 1443 AH / August 24, 2021

Post-Script: The undersigned of this proclamation are not united by a single ideology or
occupation. The only thing that unites them is specialization in the revealed law and
agreement upon the content of the proclamation. We also apologize to our virtuous teachers
who we were not able to contact:

Signed by
- Shaykh Muhammad al-Sufi b. Mukhtass, Imam of the Hayya Central Mosque
- Shaykh Muhammad ‘Abd Al-Qadir b. al-Dad, Shaykh of Mahdarah al-Malikiyyah in
Arafat and author of Al-Mawrid Al-Shahi fi al-Fiqh al-Maliki
- Shaykh Muhammad al-Amin wald Aqah, Imam of a central mosque in Barimir
- Shaykh Khalid Wald Aslamu, Imam Masjid al-Hidayah in Riyadh
- Shaykh Muhammad Mahmud Wald Muhammadi
- Shaykh Babah Wald al-Lahamud
- Shaykh Ahmad Mahmud Wald Haddu, Imam of Masjid Baskujim
- Shaykh Adumu Wald al-Jili, Imam of Jami’ al-Da’wah wa al-Tabligh in Dar al-Na’im
- Shaykh ‘Isa Wald Muhammad Wald Hamati
- Shaykh Abu Bakr b. Ahmad b. Yarim, Imam of Masjid Maryam in Dar al-Barakah, Rusu
- Shaykh Ya’qub b. Sa’id, Imam of Masjid Damal Dak
- Shaykh Ahmadu b. Muhammad Sultan, Imam of Jami’ Hamzah
- Shaykh ‘Ali Jalu, Imam of Jami’ al-Ihsan
- Shaykh Muhammad Mahmud b. Sayyid ‘Ali, Imam of Jami’ al-Bayt al-Ma’mur
- Shaykh Muhammad al-Mashri Wald Muhammad al-Hajj, Imam of Masjid al-Sabkhah
- Shaykh Dr. Muhammad ‘Ali al-Shinqiti
- Shaykh Ahmad Ba’bu al-Naji, College professor and Imam of Jami’ Abu Bakr al-Siddique
in Tafarrugh Zinah
 ‫‪-‬‬ ‫‪Shaykh ‘Abd Allah Wald Arbayyah‬‬
‫‪-‬‬ ‫‪Shaykh Muhammad Yasliim Wald ‘Abd Allah, Imam of Jami’ al-Mihsab‬‬

‫‪Link to original article and proclamation here.‬‬

‫ﻣورﯾﺗﺎﻧﯾﺎ‪ :‬ﻓﻘﮭﺎء وأﺋﻣﺔ ﯾطﺎﻟﺑون اﻟﺣﻛوﻣﺔ ﺑﻌدم اﻟزام أﺧذ اﻟﻠﻘﺎﺣﺎت وﺑﺗﻌوﯾض‬
‫اﻟﻣﺗﺿررﯾن ﻣﻧﮭﺎ‬
‫اﻟو ﺋ ﺎم اﻟو ط ﻧ ﻲ ـ ط ﺎﻟب ﻋ د د ﻣ ن اﻟﻔﻘﮭ ﺎء و اﻷ ﺋﻣ ﺔ ﻓ ﻲ ﻣ و ر ﯾﺗ ﺎﻧﯾ ﺎ ﺑﺟ ﻌ ل اﻟﻠﻘ ﺎح ﺿ د ﻓ ﯾر و س ﻛ و ر و ﻧ ﺎ " اﺧ ﺗﯾ ﺎر ﯾ ﺎ د و ن‬
‫ﻓرﺿﮫ ﻋﻠﻰ اﻟﻧﺎس ﻣن ﺧﻼل ﺗﻘﯾﯾد اﻟﺳﻔر او رﺑط ﺑﻌض اﻟﺧدﻣﺎت ﺑﺎﻟﺗﻠﻘﯾﺢ‪".‬‬
‫ﻛﻣﺎ طﺎﻟﺑوا‪ ،‬ﻓﻲ ﺑﯾﺎن ﺗوﺻﻠت ﺑﮫ وﻛﺎﻟﺔ اﻟوﺋﺎم اﻟوطﻧﻲ ﻟﻸﻧﺑﺎء‪ ،‬ب"ﺗﻌوﯾض ﻛل ﻣن ﺗﺿرر ﻣن ھذه اﻟﻠﻘﺎﺣﺎت‪".‬‬
‫ﻧص اﻟﺑﯾﺎن ‪:‬‬
‫ﺑ ﯾ ﺎ ن ﻣ ن ا ﻟﻔ ﻘ ﮭ ﺎء و ا ﻷ ﺋ ﻣ ﺔ ﻓ ﻲ ﻣ و ر ﯾ ﺗ ﺎ ﻧ ﯾ ﺎ ﻋ ن ﺣ ﻛ م ا ﻟ ﺗ ﻠﻘ ﯾ ﺢ ا ﻹ ﺟ ﺑ ﺎ ر ي‬
‫اﻟﺣ ﻣ د ‪ Y‬ر ب اﻟﻌ ﺎﻟﻣ ﯾن و اﻟﺻ ﻼ ة و اﻟﺳ ﻼ م ﻋ ﻠﻰ اﻟﻧﺑ ﻲ اﻟﻛ ر ﯾم و ﻋ ﻠﻰ آﻟﮫ و ﺻ ﺣ ﺑﮫ أﺟ ﻣ ﻌ ﯾن‬
‫و ﺑﻌ د ‪:‬‬
‫ﻓ ﻧ ﺷ ﻛ ر ﷲ أ و ﻻ ‪ ،‬ﺛ م ﻧ ﺷ ﻛ ر ر ﺋ ﯾ س اﻟ د و ﻟ ﺔ ‪ ،‬و اﻟﺣ ﻛ و ﻣ ﺔ و و ز ار ة اﻟ ﺻ ﺣ ﺔ ﺧ ﺎ ﺻ ﺔ و ﺟ ﻣ ﯾ ﻊ اﻟ ﻌ ﺎ ﻣ ﻠ ﯾ ن ﺑ ﮭ ﺎ ﻣ ن أط ﺑ ﺎء‬
‫و ﻏ ﯾ ر ھ م ﻋ ﻠ ﻰ ا ﻟ ﺟ ﮭ و د ا ﻟ ﺗ ﻲ ﻗ ﺎ ﻣ و ا ﺑ ﮭ ﺎ ﻣ ﻧ ذ ﻣ ﺟ ﻲ ء أ ز ﻣ ﺔ " ﻛ و ر و ﻧ ﺎ " ؛ و ﺣ ر ﺻ ﮭ م ﻋ ﻠ ﻰ ﺗ ﻧ ﻔ ﯾ ذ ا ﻹ ﺟ ر اء ا ت ا ﻟ ﺗ ﻲ‬
‫ﺗﺳ ﻌ ﻰ اﻟﻰ اﻟﺣ د ﻣ ن اﻧﺗﺷ ﺎر اﻟﺟ ﺎﺋﺣ ﺔ ‪.‬‬
‫و اﺳ ﺗﺟ ﺎﺑﺔ ﻣ ﻧﺎ ﻷ ﻣ ر اﻟﻧﺑﻲ ﺻ ﻠﻰ ﷲ ﻋ ﻠﯾﮫ و ﺳ ﻠم ﺑﺎﻟﻧﺻ ﺢ ﻷ ﺋﻣ ﺔ اﻟﻣ ﺳ ﻠﻣ ﯾن و ﻋ ﺎﻣ ﺗﮭ م‪ ،‬ﻧو د اﻟﺗﻧﺑﯾﮫ اﻟﻰ ﻣ ﺳ ﺄﻟﺔ‬
‫ﺷ ر ﻋ ﯾ ﺔ ﺗ ﺗ ﻌ ﻠق ﺑﺣ ﻛ م إﻟز ام اﻟﻧ ﺎ س ﺑ ﺎ ﻟﺗ ﻠﻘ ﯾﺢ ؛ و ذ ﻟك ﻣ ن ﺧ ﻼ ل اﻟﻧﻘ ﺎط اﻟﺗ ﺎﻟﯾ ﺔ ‪:‬‬
‫أو ﻻ ‪ :‬ﻻ ﺷ ك ان ﺗر ك اﻟﺗد او ي ‪ -‬ﺗ و ﻛ ﻼ ً ﻋ ﻠ ﻰ ﷲ و ر ﺿ ﺎ ﺑ ﻣ ﺎ ﻗ د ر ﷲ ‪ -‬ﻣ ن اﻷ ﻣ و ر اﻟﻣ ﺷ ر و ﻋ ﺔ ‪ ..‬و ﯾ د ل ﻋ ﻠﻰ ذ ﻟك‬
‫ﻣ ﺎ أﺧ ر ﺟ ﮫ اﻟ ﺑﺧ ﺎر ي ﻋ ن ﻋ ط ﺎء ﺑن أﺑ ﻲ ر ﺑ ﺎح ﻋ ن اﺑن ﻋ ﺑ ﺎ س ‪ :‬أن اﻣ ر أة أﺗ ت اﻟﻧ ﺑ ﻲ ﺻ ﻠ ﻰ ﷲ ﻋ ﻠﯾﮫ و ﺳ ﻠم ﻓﻘ ﺎﻟ ت‬
‫‪:‬‬
‫ت اﱠ‪ َu‬أ َنْ‬
‫ﻋْو ُ‬‫ت دَ َ‬ ‫ْ‬ ‫ْ‬ ‫ُ‬ ‫ﱠ‬ ‫ْ‬
‫ت َوﻟِك اﻟَﺟﻧﺔ ‪َ ،‬وِإن ‪ِ:‬ﺷﺋ ِ‬ ‫َ‬ ‫ﺻﺑَْر ِ‬
‫ت َ‬ ‫ْ‬ ‫ْ‬ ‫َ‬
‫ف ‪ ،‬ﻓﺎدعُ اﱠ‪ِ َu‬ﻟﻲ‪ .‬ﻗﺎَل ‪ِ :‬إن ِﺷﺋ ِ‬ ‫ْ‬ ‫َ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬ ‫ّ‬
‫ﺻَرعُ َوِإ ِﻧﻲ أﺗ َﻛﺷ ُ‬ ‫ُ‬ ‫ّ‬
‫»ِإ ِﻧﻲ أ ْ‬
‫ﯾ ُﻌَﺎِﻓﯾَِك‪..‬‬
‫َ‬
‫ﻋﺎ ﻟَﮭﺎ‪«.‬‬ ‫َ‬
‫ف ؛ ﻓد َ َ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫ف ‪ ،‬ﻓﺎْدعُ اﱠ‪ِ َu‬ﻟﻲ أن ﻻ أﺗ ََﻛﺷ َ‬ ‫َ‬ ‫ﱠ‬ ‫َ‬ ‫ّ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ﺻِﺑُر ‪ .‬ﻓﻘﺎﻟت ‪ِ :‬إ ِﻧﻲ أﺗ ََﻛﺷ ُ‬ ‫ت‪:‬أ ْ‬‫َ‬ ‫ﻓَﻘَﺎﻟَ ْ‬
‫ت ﻋزﯾﻣﺗ ُﮫ واﺣﺗﺳب ذﻟك‪.‬‬ ‫ﻓﻔ ﻲ ھ ذ ا اﻟﺣ د ﯾ ث د ﻟ ﯾ ل ﻋ ﻠ ﻰ ﺟ و از ﺗر ك اﻟ ﺗ د ا و ي ﻟﻣ ن ﻗ و ﯾ ْ‬
‫ﻗ ﺎ ل اﻟﺣ ﺎﻓظ اﺑن ﺣ ﺟ ر اﻟﻌ ﺳ ﻘﻼ ﻧ ﻲ ﻓ ﻲ ﻓ ﺗﺢ اﻟﺑ ﺎر ي ﺗﻌ ﻠﯾﻘ ﺎ ﻋ ﻠ ﻰ ھ ذ ا اﻟﺣ د ﯾ ث ‪:‬‬
‫"ﻓﻲ اﻟﺣدﯾث ﻓﺿل ﻣن ﯾ ُﺻرع ؛ وأﱠن اﻟﺻﺑر ﻋﻠﻰ ﺑﻼﯾﺎ اﻟدﻧﯾﺎ ﯾورث اﻟﺟﻧﺔ ؛ وأن اﻷﺧذ ﺑﺎﻟﺷدة أﻓﺿل ﻣن‬
‫اﻷ ﺧ ذ ﺑ ﺎﻟر ﺧ ﺻ ﺔ ﻟﻣ ن ﻋ ﻠم ﻣ ن ﻧﻔﺳ ﮫ اﻟط ﺎﻗﺔ ‪ ،‬و ﻟم ﯾﺿ ﻌ ف ﻋ ن اﻟﺗز ام اﻟﺷ د ة ‪.‬‬
‫وﻓﯾﮫ دﻟﯾل ﻋﻠﻰ ﺟواز ﺗرك اﻟﺗداوي ؛ وﻓﯾﮫ أن ﻋﻼج اﻻﻣراض ﻛ ِﻠّﮭﺎ ﺑﺎﻟدﻋﺎء واﻻﻟﺗﺟﺎء اﻟﻰ ﷲ أﻧﺟﻊ وأﻧﻔﻊ‬
‫ﻣ ن اﻟﻌ ﻼ ج ﺑ ﺎﻟﻌ ﻘ ﺎﻗﯾر ؛ و أن ﺗ ﺄﺛﯾر ذ ﻟك و اﻧﻔﻌ ﺎل اﻟﺑدن ﻋ ﻧﮫ أﻋ ظ م ﻣ ن ﺗ ﺄﺛﯾر اﻷ د و ﯾﺔ اﻟﺑد ﻧﯾﺔ ؛ و ﻟﻛ ن إﻧﻣ ﺎ ﯾﻧﺟ ﻊ‬
‫ﺑ ﺄ ﻣ ر ﯾن ‪:‬‬
‫‪- ١‬ﻣ ن ﺟ ﮭ ﺔ ا ﻟ ﻌ ﻠ ﯾ ل و ھ و ﺻ د ق ا ﻟ ﻘ ﺻ د ‪.‬‬
‫‪-٢‬واﻵﺧر ﻣن ﺟﮭﺔ اﻟُﻣداوي وھو ﻗوة ﺗوﺟﮭﮫ وﻗوة ﻗﻠﺑﮫ ﺑﺎﻟﺗﻘوى واﻟﺗوﻛل" اﻧﺗﮭﻰ‪.‬‬
‫وﻗﺎل اﺑن ﻋﺑد اﻟﺑر اﻟﻣﺎﻟﻛﻲ ﻓﻲ "اﻟﺗﻣﮭﯾد" ‪) :‬وﻗد ﻛﺎن ﻣن ﺧﯾﺎر ھذه اﻷﻣﺔ وﺳﻠﻔﮭﺎ وﻋﻠﻣﺎﺋﮭﺎ ﻗوٌم ﯾﺻﺑرون ﻋﻠﻰ‬
‫اﻷﻣراض ﺣﺗﻰ ﯾﻛﺷﻔﮭﺎ ﷲ وﻣﻌﮭم اﻷطﺑﺎء‪ ،‬ﻓﻠم ﯾ ُﻌﺎﺑوا ﺑﺗرك اﻟﻣﻌﺎﻟﺟﺔ‪ ،‬وﻟو ﻛﺎﻧت اﻟﻣﻌﺎﻟﺟﺔ ﺳﻧﺔ ﻣن اﻟﺳﻧن‬
‫اﻟو اﺟ ﺑﺔ ﻟﻛ ﺎن اﻟذ م ﻗ د ﻟﺣ ق ﻣ ن ﺗر ك اﻻ ﺳ ﺗر ﻗ ﺎء و اﻟﺗ د او ي ‪ ،‬و ھ ذ ا ﻻ ﻧﻌ ﻠم أﺣ د ا ﻗ ﺎﻟﮫ ‪ (.‬اﻧﺗﮭ ﻰ ‪.‬‬
 ‫ب ﻟﻣن اﻋﺗﻘد اﻟﺗوﻛل وﺳﻠََك ھذا اﻟطرﯾق ﺗرَك اﻟﺗداوي ﻣن ﺷرب اﻟدواء وﻏﯾره ‪(.‬‬ ‫وﻗﺎل اﻹﻣﺎم أﺣﻣد ‪):‬أ ُﺣ ﱡ‬
‫و ﻟ ﮭ ذ ا ﻧ ﻘ ل ا ﻟﻘ ﺎ ﺿ ﻲ ﻋ ﯾ ﺎ ض ا ﻹ ﺟ ﻣ ﺎ ع ﻋ ﻠ ﻰ ﻋ د م و ﺟ و ب ا ﻟ ﺗ د ا و ي ‪.‬‬
‫و إذا ﻛ ﺎن ﺗر ك اﻟﺗداو ي ﻣ ﺷ ر و ﻋ ﺎ ﻟﻠﻣ ر ﯾض ‪ ،‬ﻓﮭ ذا دﻟﯾل ﻋ ﻠﻰ أﻧﮫ ﻻ ﯾﺟ و ز إﺟ ﺑﺎر ه ﻋ ﻠﯾﮫ‪.‬‬
‫ﻓﻼ ﯾﻧﺑﻐ ﻲ إﺟ ﺑ ﺎر اﻟﻣ ر ﯾض ﻋ ﻠﻰ اﻟد و اء ﺑ ل ﻻ ﯾﻧﺑﻐ ﻲ إﺟ ﺑ ﺎر ه ﻋ ﻠﻰ اﻟط ﻌ ﺎم و اﻟﺷ ر ا ب !‬
‫ﻗ ﺎ ل اﺑن اﻟﻘ ﯾم ﻓ ﻲ ز ا د اﻟﻣ ﻌ ﺎ د ‪:‬‬
‫)ﻓﺻل‪ :‬ﻓﻲ ھدﯾﮫ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم ﻓﻲ ﻣﻌﺎﻟﺟﺔ اﻟﻣرﺿﻰ ﺑﺗرك إﻋطﺎﺋﮭم ﻣﺎ ﯾﻛرھوﻧﮫ ﻣن اﻟطﻌﺎم واﻟﺷراب‪،‬‬
‫وأﻧﮭم ﻻ ﯾ ُﻛرھون ﻋﻠﻰ ﺗﻧﺎوﻟﮭﻣﺎ ‪:‬روى اﻟﺗرﻣذي ﻓﻲ ﺟﺎﻣﻌﮫ واﺑن ﻣﺎﺟﮫ ﻋن ﻋﻘﺑﺔ ﺑن ﻋﺎﻣر اﻟﺟﮭﻧﻲ ﻗﺎل‪ :‬ﻗﺎل‬
‫رﺳول ﷲ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم‪» :‬ﻻ ﺗﻛرھوا ﻣرﺿﺎﻛم ﻋﻠﻰ اﻟطﻌﺎم واﻟﺷراب‪ ،‬ﻓﺈن ﷲ ﻋز وﺟل ﯾطﻌﻣﮭم‬
‫و ﯾﺳ ﻘﯾﮭ م « (‬
‫اﻧﺗﮭ ﻰ ‪.‬‬
‫و ﻗ ﺎ ل اﻟﻧو و ي ﻓ ﻲ اﻟﻣ ﺟ ﻣ و ع ‪:‬‬
‫ض ﻋ ﻠ ﻰ ا ﻟ د و اء و ﻏ ﯾ ر ه ﻣ ن ا ﻟط ﻌ ﺎ م ( ا ﻧ ﺗ ﮭ ﻰ ‪.‬‬‫)وﯾﺳﺗﺣب أﻻ ﯾ ُﻛره اﻟﻣرﯾ ُ‬
‫و إ ذ ا ﻛ ﺎ ن ا ﻟ ﻣ ر ﯾ ض ا ﻟ ذ ي ﯾ ﻌ ﺎ ﻧ ﻲ ﺷ د ة ا ﻟ ﻣ ر ض ﻻ ﯾ ﺟ و ز إ ﺟ ﺑ ﺎ ر ه ﻋ ﻠ ﻰ ا ﻟ د و اء ؛ ﻓ ﻛ ﯾ ف ﯾ ﺟ و ز إ ﺟ ﺑ ﺎ ر ا ﻟ ﺳ ﻠ ﯾ م ا ﻟ ﺻ ﺣ ﯾ ﺢ‬
‫ب ﺑﺄي ﻋﻼﻣﺔ ﻣَرﺿﯾٍﺔ؟!!‬ ‫ﺻ ْ‬‫‪ -‬اﻟذي ﻟّﻣﺎ ﯾ ُ َ‬
‫‪ -‬ﻛﯾف ﯾﺟوز إﺟﺑﺎره ﻋﻠﻰ أﺧذ اﻟﻠﻘﺎح ؟!!!‬
‫و ﻛ ﯾ ف ﯾ ﻛ و ن ا ﻟ ﺗ و ﻛ ل و ا ﻟ ﺗﺳ ﻠ ﯾ م ﻟ ﻠ ﻘ د ر ﻣ ط ﻠ و ﺑ ﺎ ﻓ ﻲ ﺣ ق ا ﻟ ﻣ ر ﯾ ض ا ﻟ ذ ي ﯾ ﻌ ﺎ ﻧ ﻲ ﻣ ن ﻣ ر ض و ا ﻗ ﻊ ؛ و ﻻ ﯾ ﻛ و ن ﻣ ط ﻠ و ﺑ ﺎ‬
‫ﻓﻲ ﺣق ﺻﺣﯾﺢ ﯾﺧﺷﻰ ﻣن ﻣرض ﻣﺗوﻗﻊ ؟!!‬
‫*‬
‫ﺛﺎﻧﯾﺎ ‪ :‬إذا ﻛﺎن ﺑﻌض أھل اﻟﻌﻠم ﻗﺎل ﺑﺄن ﻣن ظن اﻟﮭﻼك وﻋِﻠم ﻧَﺟﺎﻋﺔ اﻟدواء وﺟب ﻋﻠﯾﮫ اﻟﺗداوي إﻧﻘﺎذًا ﻟﻧﻔﺳﮫ ؛‬
‫ﻓ ﺈن ھ ذ ا ﻻ ﯾﻧط ﺑق ﻋ ﻠ ﻰ ﺣ ﺎﻟﺗﻧ ﺎ ﻟﺛﻼ ﺛﺔ أﺳ ﺑ ﺎ ب ‪:‬‬
‫‪- ١‬ا ن ھ ذ ا ﯾ ﺗ ﻌ ﻠ ق ﺑ ﺎ ﻟ ﻣ ر ﯾ ض ا ﻟ ﻣ ﺻ ﺎ ب ﺑ ﺎ ﻟ ﻣ ر ض ‪ ،‬و ا ﻟ ﺻ و ر ة ا ﻟ ﺗ ﻲ ﻋ ﻧ د ﻧ ﺎ ھ ﻲ ‪ :‬ﺗ ﻠ ﻘ ﯾ ﺢ ﺷ ﺧ ص ﺳ ﻠ ﯾ م ﯾ ﺧ ﺷ ﻰ و ﻗ و ع‬
‫اﻟﻣرض!!‬
‫‪- ٢‬أن اﻟﮭﻼك ﻓﻲ ﺣﺎﻟﺗﻧﺎ ﻏﯾر ﻣظﻧون‪ ،‬ﺑل ھو اﺣﺗﻣﺎل ﺿﺋﯾل!‪..‬‬
‫ﻓﻧﺳﺑﺔ اﻹﺻﺎﺑﺔ ﻣﺣدودة‪..‬‬
‫وﺑﻌد اﻻﺻﺎﺑﺔ ﺗﺻل ﻧﺳﺑﺔ اﻟﺷﻔﺎء اﻟﻰ ‪ %98‬ﻛﻣﺎ ﯾﺗﻔق ﻋﻠﻰ ذﻟك اﻟﺟﻣﯾﻊ‪ ،‬ﺑﻌﻼج وﺑﻐﯾر ﻋﻼج‪.‬‬
‫‪- ٣‬ان ﻧﺟﺎﻋﺔ اﻟدواء ﻏﯾر ﻣﻌﻠوﻣﺔ ﻓﺄﺻﺣﺎب اﻻﺧﺗﺻﺎص ﺻّرﺣوا ﺑﺄن اﻟﻠﻘﺎح ﻻ ﯾﻣﻧﻊ ﻣن اﻟﻣرض وﻻ ﯾﻣﻧﻊ‬
‫ﻣ ن اﻹ ﺻ ﺎﺑﺔ ﺑ ﺎﻟﻣ ﺗﺣ و ر ات !‬
‫*‬
‫َ‬
‫ﺛﺎﻟﺛﺎ ‪ :‬ﷲ ﺳﺑﺣﺎﻧﮫ وﺗﻌﺎﻟﻰ أﻋطﻰ ﻟﻠﻣﻛﻠﻔﯾن اﻟﻌﻘﻼء ﺣرﯾﺔ اﻻﺧﺗﯾﺎر وﺣّﻣﻠﮭم ﻣﺳؤوﻟﯾﺔ أﻧﻔِﺳﮭم‪.‬‬
‫ﻗ ﺎ ل ﺗﻌ ﺎﻟ ﻰ ‪ ﴿ :‬ﻣ ن اھ ﺗ د ى ﻓ ﺈﻧﻣ ﺎ ﯾﮭ ﺗ د ي ﻟﻧﻔﺳ ﮫ و ﻣ ن ﺿ ل ﻓ ﺈﻧﻣ ﺎ ﯾ ﺿ ل ﻋ ﻠﯾﮭ ﺎ ﴾ ‪.‬‬
‫و ﻟ ﮭ ذ ا ﻣ ﻧ ﻌ ت ا ﻟ ﺷ ر ﯾ ﻌ ﺔ ا ﻹ ﻛ ر ا ه ﻋ ﻠ ﻰ ا ﻟ د ﯾ ن ﻓ ﻘ ﺎ ل ﺗ ﻌ ﺎ ﻟ ﻰ ‪ ﴿ :‬ﻻ إﻛ ر اه ﻓ ﻲ اﻟ د ﯾن ﴾ ‪.‬‬
‫و إذا ﻛ ﺎن اﻹ ﻛ ر اه ﻋ ﻠﻰ اﻟد ﯾن ﻣ ﻣ ﻧو ﻋ ﺎ ؛ ﻓﻛ ﯾف ﯾﻛ و ن اﻹ ﻛ ر اه ﻋ ﻠﻰ اﻟﺗداﺑﯾر اﻟﺻ ﺣ ﯾﺔ ﻣ ﺷ ر و ﻋ ﺎ ؟‬
‫و ﻣ ﺎ ذ ا ﺑ ﻘ ﻲ ﻟ ﻠ ﻣ ر ء ﻣ ن ﺣ ر ﯾ ﺔ ا ﻟ ﺗ ﺻ ر ف ﻓ ﻲ ﻧ ﻔ ﺳ ﮫ إ ذ ا ﺗ م إﺟ ﺑ ﺎ ر ه ﻋ ﻠ ﻰ ا ﺗ ﺧ ﺎ ذ ﺑ ﻌ ض ا ﻟ ﺗ د ا ﺑ ﯾ ر ا ﻟ ﺻ ﺣ ﯾ ﺔ ؟‬
‫ص ﻋ ﻠ ﻰ ا ﻟ ﺗ ﻠﻘ ﯾ ﺢ ﺑ ﺣ ﺟ ﺔ ا ﻟ ﻣ ﺻ ﻠﺣ ﺔ ا ﻟ ﻌ ﺎ ﻣ ﺔ ‪ ،‬ﻓ ﮭ ذ ا ﯾ ﻌ ﻧ ﻲ أ ﻧ ﮫ ﯾ ﺟ و ز ﻟ ﮭ ﺎ أن ﺗ ﺟ ﺑ ر‬ ‫إذا ﺟﺎز ﻟﻠدوﻟﺔ أن ﺗ ُﺟِﺑر اﻟﺷﺧ َ‬
‫اﻟرﺟَل ﻋﻠﻰ اﻟزواج ﻣن ﺛﻼث ﻧﺳوة أو أرﺑﻊ ﺑﺣﺟﺔ اﻟﻣﺻﻠﺣﺔ اﻟﻌﺎﻣﺔ!‬
‫و ﯾ ﺟ و ز ﻟ ﮭ ﺎ أ ن ﺗ ﺟ ﺑ ر ا ﻟ ﻣ ر أ ة ﻋ ﻠ ﻰ ا ﻟز و ا ج ﻣ ن ر ﺟ ل ﻻ ﺗ ر ﺿ ﺎ ه أ و ﻋ ﻠ ﻰ ا ﻟ ﺳ ﻔ ر ﻟ ﻠ ﺧ ﺎ ر ج ﻟ ﻠ د ر ا ﺳ ﺔ ﺑ ﺣ ﺟ ﺔ ا ﻟ ﻣ ﺻ ﻠ ﺣ ﺔ‬
‫اﻟﻌ ﺎﻣ ﺔ و ﻋ ﻠﻰ اﻟﺧ د ﻣ ﺔ اﻟﻌ ﺳ ﻛ ر ﯾﺔ ﺑﺣ ﺟ ﺔ اﻟﻣ ﺻ ﻠﺣ ﺔ اﻟﻌ ﺎﻣ ﺔ !‬
‫وﯾﺟوز ﻟﮭﺎ أن ﺗﺟﺑر اﻟﻣزارع ﻋﻠﻰ اﻟﺗﺣول اﻟﻰ ﻧﺟﺎر ؛ وأن ﺗﺟﺑر اﻟﻧﺟﺎر ﻋﻠﻰ اﻟﺗﺣول اﻟﻰ ﺧﯾﺎط!‬
‫و ﺗ ﺟ ﺑ ر ا ﻟط ﺑ ﯾ ب ا ﻟﺣ ﺎﻓ ظ ﻟ ﻠﻘ ر آ ن ﻋ ﻠ ﻰ ﺗ د ر ﯾ س ا ﻟ ﻣ ﺣ ظ ر ة‬
‫وﻛل ذﻟك ﺑﺣﺟﺔ اﻟﻣﺻﻠﺣﺔ اﻟﻌﺎﻣﺔ !!‬
 ‫و ھ ذ ا ﻻ ﯾﻘر ه ﺷ ر ع و ﻻ ﻗ ﺎﻧو ن !‬
‫واﻷﻣﺛﻠﺔ ﺗطول‪...‬‬
‫*‬
‫راﺑﻌﺎ ‪ :‬روى اﻟﺑﺧﺎري ﻣن ﺣدﯾث أﺑﻲ ھرﯾرة أن اﻟﻧﺑﻲ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم ﻗﺎل ‪﴿ :‬ﻣﺎ أﻧزَل ﷲ ُ داًء إﱠﻻ أﻧزَل‬
‫ﻟﮫ ِﺷﻔﺎًء﴾‪.‬‬
‫و ھ ذ ا اﻟﺣ د ﯾ ث ﯾ د ل ﻋ ﻠ ﻰ أن أﺟ ﮭ ز ة اﻟﻣ ﻧ ﺎﻋ ﺔ اﻟﺳ ﻠ ﯾ ﻣ ﺔ ﻗ ﺎ د ر ة ﻋ ﻠ ﻰ ﻣ و اﺟ ﮭ ﺔ ﺟ ﻣ ﯾ ﻊ اﻟﻔ ﯾر و ﺳ ﺎ ت ؛ ﻓ ﯾ ﻧ ﺑ ﻐ ﻲ أن ﯾ ﻛ و ن‬
‫اﻟﺗﻠﻘﯾﺢ ﺧﺎﺻﺎ ﺑﺄﺻﺣﺎب اﻟﻣﻧﺎﻋﺔ اﻟﺿﻌﯾﻔﺔ ؛ وﯾوﻛل اﻻﺻﺣﺎُء اﻟﻰ ﻣﺎ أودع ﷲ ﻓﯾﮭم ﻣن ﻣﻧﺎﻋﺔ‪.‬‬
‫أﻣ ﺎ ﺣ ﯾن ﯾﻣ ر ض ﺷ ﺧ ص و اﺣ د ؛ و ﺗﻌ ﻣ م ﻋ ﻠﺗﮫ ﻋ ﻠﻰ اﻷ ﺻ ﺣ ﺎء ؛ ﻓﮭ ذ ه ﻋ و د ة اﻟﻰ ﻋ ﺎد ة اﻟﻌ ر ب ﻗ د ﯾﻣ ﺎ اﻟذ ﯾن ﻛ ﺎﻧو ا‬
‫ي ﺑ ﯾن أﯾ د ى اﻹ ﺑ ل ﺑﺣ ﯾ ث‬ ‫إذا ﻓﺷﺎ ﻓﻲ إﺑﻠﮭم اﻟﻌ ُﱡر ‪ -‬وھو ﻗروح ﺗﺧرج ﺑﻣﺷﺎﻓر اﻹﺑل ‪ -‬أ ُِﺧذ ﺑﻌﯾر ﺻﺣﯾﺢ وﻛُو َ‬
‫ﺗﻧظر إﻟﯾﮫ‪ ،‬ﻓﺗﺑرأ ﻛﻠﮭﺎ!!‬
‫ﻗ ﺎ ل اﻟﻧ ﺎﺑﻐ ﺔ ‪:‬‬
‫ب اﻣرئ وﺗرﻛﺗ َﮫ ‪!...‬‬ ‫ﻓﺣّﻣﻠﺗ َﻧﻲ ذﻧ َ‬
‫ﻛذى اﻟﻌ ُِّر ﯾ ُﻛوى ﻏﯾره وھو راﺗﻊ!!‬
‫*‬
‫ﺧ ﺎ ﻣ ﺳ ﺎ ‪ :‬ﻻ ﯾﻧﺑﻐ ﻲ اﻋ ﺗﻣ ﺎ د اي ﻟﻘ ﺎح اﻻ ﺑﻌ د اﻟﺗ ﺄﻛ د ﻣ ن ﺳ ﻼ ﻣ ﺗﮫ ﺑﺷ ﻛ ل ﻛ ﺎﻣ ل ‪.‬‬
‫ﻟﻛن ھذه اﻟﻠﻘﺎﺣﺎت ﻣﺷﻛوك ﻓﻲ ﺳﻼﻣﺗﮭﺎ ؛ ﻓﺎﻟﺷرﻛﺎت اﻟﻣﺻﻧﻌﺔ ﺗﺗﻧﺻل ﻣن اﻟﻣﺳؤوﻟﯾﺔ ﻋﻧﮭﺎ‪..‬‬
‫واﻟﺗرﺧﯾص ﻟﮭﺎ ﻛﺎن ﻟﺣﺎﻟﺔ اﻟطوارىء ﻓﻘط‪.‬‬
‫و ا ﻻ ﻋ ر ا ض ا ﻟ ﺟ ﺎ ﻧ ﺑ ﯾ ﺔ ﻟ ﮭ ذ ه ا ﻟ ﻠﻘ ﺎ ﺣ ﺎ ت ا ﻟ ﺗ ﻲ ا ﻋ ﻠ ﻧ ت ﻋ ﻧ ﮭ ﺎ ا ﻟ ﺷ ر ﻛ ﺎ ت ا ﻟ ﻣ ﺻ ﻧ ﻌ ﺔ ﻛ ﺛ ﯾ ر ة و ﺧ ط ﯾ ر ة و ﻗ د ظ ﮭ ر ﻣ ﻌ ظ ﻣ ﮭ ﺎ !‬
‫و ﻋ و اﻗ ب ھ ذ ه ا ﻟ ﻠﻘ ﺎ ﺣ ﺎ ت ﻋ ﻠ ﻰ ا ﻟ ﺣ و ا ﻣ ل و ا ﺻ ﺣ ﺎ ب ا ﻻ ﻣ ر ا ض ا ﻟ ﻣ ز ﻣ ﻧ ﺔ ﻏ ﯾ ر ﻣ ﻌ ر و ﻓ ﺔ !‬
‫وھﻲ ﻟﻘﺎﺣﺎت اﻗل ﻣﺎ ﯾﻘﺎل ﻋﻧﮭﺎ أﻧﮭﺎ ﻣﺛﯾرة ﻟﻠﺟدل!!‬
‫ﻓﻔﻲ ﻓرﻧﺳﺎ وﻏﯾرھﺎ ﻣن اﻟدول اﻷوروﺑﯾﺔ ‪ :‬ﺗﺳﺗﻣر اﻟﻣظﺎھرات ﻣﻧذ ﺷﮭر أﻛﺗوﺑر ‪ ٢٠٢٠‬ﺣﺗﻰ وﺻﻠت‬
‫أ ﺳ ﺑ و ﻋ ﮭ ﺎ ا ﻷ ر ﺑ ﻌ ﯾ ن ﺑ ﺣ ﺿ و ر ﻋ ﺷ ر ا ت ا ﻵ ﻻ ف و ﻓ ﯾ ﮭ م ر ؤ ﺳ ﺎء أﺣ ز ا ب و اﻟ ﻧ و ا ب ﻓ ﻲ اﻟ ﺑ ر ﻟ ﻣ ﺎ ن و اﻟ ﺿ ﺑ ﺎط اﻟﺳ ﺎ ﻣ و ن‬
‫و أ ﺳ ﺎ ﺗ ذ ة ا ﻟط ب و ﺟ ﻣ ﻌ ﯾ ﺎ ت ﻣ ﺟ ﺗ ﻣ ﻊ ﻣ د ﻧ ﻲ ‪،‬‬
‫و ﻣ ﺎ ﯾ ﻘ و ﻣ و ن ﺑ ﮫ ﻣ ن ﻧ د و ا ت ﯾ و ﻣ ﯾ ﺔ ﻋ ﻠ ﻰ ا ﻟﻘ ﻧ و ا ت ا ﻟ ﺗ ﻠﻔ ز ﯾ ﺔ و ا ﻹ ذ ا ﻋ ﺎ ت و و ﺳ ﺎ ﺋ ل ا ﻟ ﺗ و ا ﺻ ل ا ﻻ ﺟ ﺗ ﻣ ﺎ ﻋ ﻲ و ﻣ ﺎ ﻋ ر ﺿ و ا‬
‫ﻣ ن أد ﻟﺔ ﯾﺷ ﻛ ك ﻓ ﻲ ﺳ ﻼ ﻣ ﺔ اﻟﻠﻘ ﺎﺣ ﺎ ت و ﯾﺑﯾن ﺗﻌ ر ض ﻣ ﻧظ ﻣ ﺔ اﻟﺻ ﺣ ﺔ ﻟﻼ ﺑﺗز از ﻣ ن ﻗ ﺑ ل ﺷ ر ﻛ ﺎ ت اﻟ د و اء !‬
‫ﻣﻊ وﺟود ﺗﺻرﯾﺣﺎت ﻟﺑﯾل ﺟﯾﺗس ﺗﻌود اﻟﻰ ﺳﻧﺔ ‪ 2011‬ﻗﺎل ﻓﯾﮭﺎ ﺑﺎن ﺗﺧﻔﯾض ﻋدد اﻟﺳﻛﺎن ﺳﯾﺗم ﻣن ﺧﻼل‬
‫اﻟﺗﻠﻘ ﯾﺢ اﻻ ﺟ ﺑ ﺎر ي !‬
‫و ﻓ ﻲ اﺳ ﺗر اﻟﯾ ﺎ ﺗز اﻣ ن ﺗو ﻗف ﺷ ر ﻛ ﺎ ت اﻟﺗ ﺎﻣ ﯾن ﻋ ﻠ ﻰ اﻟﺣ ﯾ ﺎة ﻋ ن اﻟﻌ ﻣ ل ﻣ ﻊ اﻧط ﻼ ق اﻟﺗﻠﻘ ﯾﺢ ‪ ،‬ﻣ ﻊ أﻧﮭ ﺎ ﻟم ﺗﺗو ﻗف ﻋ ﻧ د‬
‫ﻣﺟﻲء وﺑﺎء ﻛوروﻧﺎ!!!‬
‫ﻓﻛﯾف ﯾﺗم اﻟزام اﻟﻧﺎس ﺑﮭذه اﻟﻠﻘﺎﺣﺎت ؟ !!‬
‫*‬
‫ﺳ ﺎدﺳ ﺎ ‪:‬‬
‫اﺣﺗﻣﺎل وﻗوع ﺑﻌض اﻻﺿرار ﺑﺳﺑب ھذه اﻟﻠﻘﺎﺣﺎت وارد وﻗد وﻗﻊ اﻟﺑﻌض ﻣﻧﮫ!!‬
‫و ﯾ ﺟ ب ا ن ﺗ ﺗ ﺣ ﻣ ل ا ﻟ د و ﻟ ﺔ ﻣ ﺳ ؤ و ﻟ ﯾ ﺗ ﮭ ﺎ ﻓ ﻲ ﺣ ﻣ ﺎ ﯾ ﺔ ﺻ ﺣ ﺔ ا ﻟ ﻣ و ا ط ن‪.‬‬
‫و ﯾ ﺟ ب ا ن ﺗ ﻌ ﺗ ر ف ﺑ ﻣ ﺳ ؤ و ﻟ ﯾ ﺗ ﮭ ﺎ ﻋ ن أ ي ﺿ ر ر ﯾ ﻧ ﺗ ﺞ ﻋ ن ھ ذ ه ا ﻟ ﻠﻘ ﺎ ﺣ ﺎ ت و أ ن ﺗ ﻌ ﻠ ن ﻋ ن اﺳ ﺗ ﻌ د ا د ھ ﺎ ﻟ ﺗ ﻌ و ﯾ ض ﻛ ل‬
‫ﻣواطن ﺗﺿرر ﻣﻧﮭﺎ‪..‬‬
‫اﻟدول داﺋﻣﺎ ﺗﻘوم ﺑﺗﻌوﯾض اﻟﻣﺗﺿررﯾن ﻓﻲ ﻣﺛل ھذه اﻟﺣﺎﻻت ‪..‬‬
‫ﻋ ﻧ د ظ ﮭ و ر اﻻ ﯾ د ز ﻟم ﺗﺷ ﺗر اﻟﺣ ﻛ و ﻣ ﺔ اﻟﻔر ﻧﺳ ﯾﺔ أد و ات اﻟﻔﺣ و ص اﻟﻼ ز ﻣ ﺔ ﻟﻣ ﻌ ر ﻓﺔ ﻓﯾر و س اﻻ ﯾ د ز ﻣ ن اﻟو ﻻ ﯾ ﺎ ت‬
‫اﻟﻣ ﺗﺣ د ة ‪،‬‬
‫ﺑل‬
 ‫أر ا د ت أن ﺗﻧﺗﺟ ﮭ ﺎ ﻓ ﻲ ﻣ ﺧ ﺗﺑر اﺗﮭ ﺎ و اﺳ ﺗﻐ ر ق اﻻ ﻣ ر ﺳ ﺗﺔ أﺷ ﮭ ر ﺣ ﺗ ﻰ اﻧﺗﺟ ت ھ ذ ه اﻻ د و ا ت ‪ ،‬و ﻓ ﻲ ھ ذ ه اﻟ ﻔ ﺗ ر ة‬
‫ا ﺻ ﯾ ب ا ﻟ ﻣ ﺋ ﺎ ت ﻣ ن ا ﻟﻔ ر ﻧ ﺳ ﯾ ن ﺑ ﮭ ذ ا ا ﻟ ﻣ ر ض ‪ ،‬ﻓ ﺎ ﺳ ﺗ ﻌ ﻔ ﻰ ﻋ ﻠ ﻰ أ ﺛ ر ھ ﺎ و ز ﯾ ر ا ﻟ ﺻ ﺣ ﺔ ‪ ،‬و ﻗ ﺎ ﻣ ت ا ﻟ د و ﻟ ﺔ ﺑ ﺗ ﻌ و ﯾ ض‬
‫اﻟﻣ ﺻ ﺎﺑﯾن ﺟ ﻣ ﯾﻌ ﺎ ‪.‬‬
‫وﻓﻲ ﺳﻧﻐﻔورا ﺣﺻل ﻣراھق )‪ 16‬ﻋﺎﻣﺎ( ﻋﻠﻰ ﺗﻌوﯾض ﺑﻘﯾﻣﺔ ‪ 225‬أﻟف دوﻻر أﻣرﯾﻛﻲ ﺑﻌد ﺗﻌرﺿﮫ ﻷزﻣﺔ‬
‫ﻗ ﻠ ﺑ ﯾ ﺔ ﻣ ن ﻟﻘ ﺎ ح ﻓ ﺎ ﯾ ز ر ‪.‬‬
‫واﻟﻣﺑدأ اﻟﻘﺎﻧوﻧﻲ ﯾﻘول ‪" :‬ﻛل ِإﺿرار ﺑﺎﻟﻐﯾر ﯾﻠزم ﻓﺎﻋﻠﮫ اﻟﺗﻌوﯾض‪".‬‬
‫و ﺟ ﻣ ﯾﻊ اﻟﺷ ر ﻛ ﺎت اﻟﻣ ﺻ ﻧﻌ ﺔ ﻟﮭ ذ ه اﻟﻠﻘ ﺎﺣ ﺎت ﺗﻧﺻ ﻠت ﻣ ن ﻛ ل ﻣ ﺳ ؤ و ﻟﯾﺔ ﻋ ن اﻷ ﺿ ر ار و اﻵ ﺛ ﺎر اﻟﺟ ﺎﻧﺑﯾﺔ ﻟﻠﻘ ﺎﺣ ﺎت‬
‫و ط ﻠﺑ ت أن ﺗ ﺗﺣ ﻣ ل اﻟﺣ ﻛ و ﻣ ﺎ ت ﻓ ﻲ اﻟﻌ ﺎﻟم اﻟﻣ ﺳ ؤ و ﻟﯾ ﺎ ت اﻟﻌ ﻼ ﺟ ﯾﺔ و اﻟﻣ ﺎﻟﯾﺔ اﻟﻣ ﺗر ﺗ ﺑﺔ ﻋ ﻠ ﻰ اﻵ ﺛ ﺎر اﻟﺟ ﺎ ﻧ ﺑ ﯾﺔ ﻟﻠﻘ ﺎح ‪.‬‬
‫وﻗد أطﻠﻘت ﻣﻧظﻣﺔ اﻟﺻﺣﺔ اﻟﻌﺎﻟﻣﯾﺔ ﺑرﻧﺎﻣﺞ اﻟﺗﻌوﯾض ﻋن اﻟﺿرر اﻟﻧﺎﺟم ﻋن ﻟﻘﺎﺣﺎت ﻛوﻓﯾد‪.19-‬‬
‫و ھ ذ ا ﯾ ﻌ ﺗ ﺑر اﻋ ﺗر اﻓ ﺎ ﺑ و ﻗ و ع اﻟ ﺿ ر ر ﺑﺳ ﺑ ب ھ ذ ه اﻟﻠﻘ ﺎﺣ ﺎ ت !‬
‫ﻛ ﻣ ﺎ ﺗﻌ ﺎﻗ د ت ﻣ ﻧظ ﻣ ﺔ اﻟد و ل اﻷ و ر و ﺑﯾﺔ ﻣ ﻊ اﻟﻌ د ﯾ د ﻣ ن ﺷ ر ﻛ ﺎ ت اﻟد و اء ﻣ ن أﺟ ل إﻧﺗ ﺎج و ﺑﯾﻊ أد و ﯾﺔ ﻋ ﻼ ﺟ ﯾﺔ ﻟﯾﺳ ت‬
‫ﻟﻘﺎﺣﺎت‪ ،‬ﺳﺗﺧرج ﻓﻲ آﺧر أﻛﺗوﺑر ‪٢٠٢١‬م‪.‬‬
‫و ھ ذ ا ﯾز ﯾ د اﻟﺷ ﻛ و ك ﺣ و ل إﺳ ر اع ﻣ ﻧظ ﻣ ﺔ اﻟ ﺻ ﺣ ﺔ و اﻟﺣ ﻛ و ﻣ ﺎ ت ﻓ ﻲ ﺣ ﻣ ﻼ ت اﻟ ﺗ ﻠﻘ ﯾ ﺢ و إﻛ ر ا ه اﻟ ﻧ ﺎ س ﻋ ﻠ ﯾ ﮫ د و ن ﻏ ﯾر ه‬
‫ﻣن اﻟﻠﻘﺎﺣﺎت واﻟﻣﺻﺎﻟﺢ اﻟﻌﺎﻣﺔ‪ ،‬ﻣن أﺟل ﺗﻌﻣﯾﻣﮫ ﻋﻠﻰ ‪ %٧٠‬ﻣن ﺳﻛﺎن اﻟﻌﺎﻟم ﻗﺑل ﺧروج اﻷدوﯾﺔ اﻟﻣرﺗﻘﺑﺔ‬
‫ﻧﮭﺎﯾﺔ أﻛﺗوﺑر ‪٢٠٢١‬م‬

‫*‬
‫اﻟﻣ ط ﻠو ب ﻣ ن اﻟﺣ ﻛ و ﻣ ﺔ اﻟﯾو م أﻣ ر ان أﺳ ﺎﺳ ﯾ ﺎن ‪:‬‬
‫اﻷ و ل ‪ :‬ﺟ ﻌ ل اﻟﻠﻘ ﺎح اﺧ ﺗﯾ ﺎر ﯾ ﺎ د و ن ﻓر ﺿ ﮫ ﻋ ﻠ ﻰ اﻟﻧ ﺎس ﻣ ن ﺧ ﻼ ل ﺗﻘﯾﯾ د اﻟﺳ ﻔر او ر ﺑط ﺑﻌ ض اﻟﺧ د ﻣ ﺎ ت ﺑ ﺎﻟﺗﻠﻘ ﯾﺢ ‪.‬‬
‫اﻟﺛ ﺎﻧ ﻲ ‪ :‬ﺗﻌ و ﯾض ﻛ ل ﻣ ن ﺗﺿ ر ر ﻣ ن ھ ذ ه اﻟﻠﻘ ﺎﺣ ﺎ ت ‪.‬‬
‫ﻧﺳ ﺎل ﷲ ﺗﻌ ﺎﻟﻰ ان ﯾﺣ ﻔظ اﻟﻣ ﺳ ﻠﻣ ﯾن ﺟ ﻣ ﯾﻌ ﺎ ؛ و ان ﯾر ﺷ د اﻟﺣ ﻛ ﺎم و اﺻ ﺣ ﺎ ب اﻟﻘر ار اﻟ ﻰ ﻣ ﺎ ﻓ ﯾﮫ ﻣ ﺻ ﻠﺣ ﺔ اﻟﺑﻼ د‬
‫و اﻟﻌ ﺑﺎد ‪.‬‬
‫و ﷲ اﻟﻣ و ﻓق ‪.‬‬
‫و اﻟﺣ ﻣ د ‪ Y‬ر ب اﻟﻌ ﺎﻟﻣ ﯾن ‪.‬‬
‫اﻟﺛﻼﺛﺎء ‪15‬ﻣﺣرم ‪1443‬ھـ‬
‫اﻟﻣواﻓق ‪ 24‬أﻏﺳطس ‪ 2021‬م‪.‬‬
‫ﺗﻧﺑﯾﮫ ‪ :‬اﻟﻣوﻗﻌون ﻋﻠﻰ ھذا اﻟﺑﯾﺎن ﻻ ﯾﺟﻣﻌﮭم ﺟﺎﻣﻊ ﻓﻛري وﻻ ﻣﮭﻧﻲ؛ واﻧﻣﺎ ﯾﺟﻣﻌﮭم اﻻﺧﺗﺻﺎص اﻟﺷرﻋﻲ‪،‬‬
‫و ا ﻻ ﺗ ﻔ ﺎق ﻋ ﻠ ﻰ ﻣ ﺿ ﻣ و ن ا ﻟ ﺑ ﯾ ﺎ ن ؛ و ﻧ ﻌ ﺗ ذ ر ﻟ ﻛ ل ﺷ ﯾ و ﺧ ﻧ ﺎ ا ﻟﻔ ﺿ ﻼ ء ا ﻟ ذ ﯾ ن ﻟ م ﻧ ﺗ ﻣ ﻛ ن ﻣ ن ا ﻟ ﺗ و ا ﺻ ل ﻣ ﻌ ﮫ‬
‫اﻟﻣ و ﻗﻌ و ن ‪:‬‬
‫‪- ١‬ا ﻟ ﺷ ﯾ ﺦ ا ﻟ ﻣ ﻘ ر ئ ﻣ ﺣ ﻣ د ا ﻟ ﺻ و ﻓ ﻲ ﺑ ن ﻣ ﺣ ﻧ ض ‪ ،‬إ ﻣ ﺎ م ﺟ ﺎ ﻣ ﻊ ھ ﯾ ﺎ ء ‪.‬‬
‫‪- ٢‬ا ﻟ ﺷ ﯾ ﺦ ا ﻟ د ا ﻋ ﯾ ﺔ ا ﻟ د ﻛ ﺗ و ر ‪ .‬أ ﺣ ﻣ د ﺑ ن ا ﻟ ﻛ و ر ي إ ﻣ ﺎ م ﺟ ﺎ ﻣ ﻊ ا ﻟ ﺣ ر ﻣ ﯾ ن ‪.‬‬
‫‪- ٣‬اﻟﺷﯾﺦ اﻟﻔﻘﯾﮫ ﻣﺣﻣد ﻋﺑد اﻟﻘﺎدر ﺑن اﻟداد ﺷﯾﺦ ﻣﺣظرة اﻟﻣﺎﻟﻛﯾﺔ ﺑﻌرﻓﺎت وﻣؤﻟف ﻛﺗﺎب‬
‫"ا ﻟ ﻣ و ر د ا ﻟ ﺷ ﮭ ﻲ " ﻓ ﻲ ا ﻟ ﻔ ﻘ ﮫ ا ﻟ ﻣ ﺎ ﻟ ﻛ ﻲ ‪.‬‬
‫‪- ٤‬ا ﻟ ﺷ ﯾ ﺦ ﻣ ﺣ ﻣ د ا ﻻ ﻣ ﯾ ن و ﻟ د آ ﻗ ﮫ إ ﻣ ﺎ م ﺟ ﺎ ﻣ ﻊ ﻓ ﻲ ﺑ ر ﯾ ﻣ ﯾ ر ‪.‬‬
‫‪- ٥‬ا ﻟ ﺷ ﯾ ﺦ ا ﻟ د ا ﻋ ﯾ ﺔ ﺧ ﺎ ﻟ د و ﻟ د ا ﺳ ﻠ ﻣ و ا ﻣ ﺎ م ﻣ ﺳ ﺟ د ا ﻟ ﮭ د ا ﯾ ﺔ ﺑ ﺎ ﻟ ر ﯾ ﺎ ض ‪.‬‬
‫‪- ٦‬ا ﻟ ﺷ ﯾ ﺦ ا ﻟ ﻔ ﻘ ﯾ ﮫ ﻣ ﺣ ﻣ د ﻣ ﺣ ﻣ و د و ﻟ د ﻣ ﺣ ﻣ د ﯾ ﻲ‬
‫‪- ٧‬ا ﻟ ﺷ ﯾ ﺦ ا ﻟ ﻔ ﻘ ﯾ ﮫ ا ﻟ ﻠ ﻐ و ي ا ﻟ ﺷ ﯾ ﺦ ﺑ ﺑ ﺎ ه و ﻟ د ا ﻟ ﻼ ﺣ ﻣ و د ‪.‬‬
‫‪- ٨‬ا ﻟ ﺷ ﯾ ﺦ ا ﻟ ﻔ ﻘ ﯾ ﮫ ا ﻟ ﻠ ﻐ و ي أ ﺣ ﻣ د ﻣ ﺣ ﻣ و د و ﻟ د ﺣ د و ا ﻣ ﺎ م ﻣ ﺳ ﺟ د ﺑ ﺳ ﻛ و ﺟ ﯾ م ‪.‬‬
‫‪- ٩‬ا ﻟ ﺷ ﯾ ﺦ ا ﻟ د ا ﻋ ﯾ ﺔ ا د و ﻣ و و ﻟ د ا ﻟ ﺟ ﯾ ﻠ ﻲ ا ﻣ ﺎ م ﺟ ﺎ ﻣ ﻊ ا ﻟ د ﻋ و ة و ا ﻟ ﺗ ﺑ ﻠ ﯾ ﻎ ﻓ ﻲ د ا ر ا ﻟ ﻧ ﻌ ﯾ م ‪.‬‬
‫‪- ١٠‬اﻟﺷﯾﺦ اﻟﻔﻘﯾﮫ اﻟداﻋﯾﺔ ﻋﯾﺳﻰ وﻟد ﻣﺣﻣد وﻟدﺣﻣ ّ ِ‬
‫ت‪.‬‬
 ‫‪- ١١‬اﻟﺷﯾﺦ اﺑو ﺑﻛر ﺑن أﺣﻣد ﺑن ﯾرﯾم اﻣﺎم ﻣﺳﺟد ﻣرﯾم ﻓﻲ دار اﻟﺑرﻛﺔ ‪،‬روﺻو‪.‬‬
‫‪- ١٢‬اﻟﺷﯾﺦ ﺑﺑﻛر وﻟد ﻣﺣﻣد ﻓﺎل اﻣﺎم ﻣﺳﺟد اﻻواﺑﯾن‪.‬‬
‫‪- ١٣‬اﻟﺷﯾﺦ ﯾﻌﻘوب ﺑن ﺳﻌﯾد اﻣﺎم ﻣﺳﺟد دﻣل دك‪.‬‬
‫‪- ١٤‬اﻟﺷﯾﺦ أﺣﻣدو ﺑن ﻣﺣﻣد ﺳﻠطﺎن اﻣﺎم ﺟﺎﻣﻊ ﺣﻣزة‪.‬‬
‫‪ - ١٥‬اﻟﺷﯾﺦ ﻋﻠﻲ ﺟﻠو اﻣﺎم ﺟﺎﻣﻊ اﻹﺣﺳﺎن ‪.‬‬
‫‪- ١٦‬اﻟﺷﯾﺦ ﻣﺣﻣد ﻣﺣﻣود ﺑن ﺳﯾد ﻋﺎﻟﻲ إﻣﺎم ﺟﺎﻣﻊ اﻟﺑﯾت اﻟﻣﻌﻣور‪.‬‬
‫‪- ١٧‬اﻟﺷﯾﺦ ﻣﺣﻣد اﻟﻣﺷري وﻟد ﻣﺣﻣد اﻟﻣﺻطﻔﻰ داﻋﯾﺔ واﺳﺗﺎذ‪.‬‬
‫‪- ١٨‬اﻟﺷﯾﺦ ﻣﺣﻣد اﻟﻣﺻطﻔﻰ وﻟد ﻣﺣﻣد اﻟﺣﺎج اﻣﺎم ﻣﺳﺟد اﻟﺳﺑﺧﺔ‪.‬‬
‫‪- ١٩‬اﻟﺷﯾﺦ اﻟدﻛﺗور ﻣﺣﻣد ﻋﻠﻲ اﻟﺷﻧﻘﯾطﻲ‬
‫‪-٢٠‬اﻟﺷﯾﺦ أﺣﻣد ﺑﺄﺑو اﻟﻧﺎﺟﻲ اﺳﺗﺎذ ﺟﺎﻣﻌﻲ و إﻣﺎم ﺟﺎﻣﻊ اﺑﻲ ﺑﻛر اﻟﺻدﯾق ﺑﺗﻔرغ زﯾﻧﺔ‪.‬‬
‫‪- ٢١‬اﻟﺷﯾﺦ ﻋﺑد ﷲ وﻟد أرﺑﯾﮫ‪.‬‬
‫‪- ٢٢‬اﻟﺷﯾﺦ ﻣﺣﻣد ﯾﺳﻠم وﻟد ﻋﺑدﷲ اﻣﺎم ﺟﺎﻣﻊ اﻟﻣﺣﺻب‪.‬‬

‫‪www.lamppostedu.org‬‬