‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺃﰊ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺑﻘﻠﻢ‬
‫ﺑﻘﻠﻢ‬
‫ﺍﻟﺜﺎﻗﺐ‬
‫ﺍﻟﺸﻬﺎﺏ ﺍﻟﺜﺎﻗﺐ‬ ‫ﺍﻟﺸﻬﺎﺏ‬
‫ﺤ‪‬ﺒ‪‬ﺒ‪‬ﻪ‪‬ﻪ ‪‬ﻭ‪‬ﻭِﻣِﻣ‪‬ﻨ‪‬ﻨ ‪‬ﻬ‪‬ﻬ ‪‬ﻢ‪‬ﻢ ‪‬ﻣ‪‬ﻣ ‪‬ﻦ‪‬ﻦ ‪‬ﻳ‪‬ﻳ‪‬ﻨ‪‬ﻨ‪‬ﺘ‪‬ﺘ ِﻈِﻈ ‪‬ﺮ‪‬ﺮ‬
‫ﺤ‪‬‬
‫‪‬ﻰ ‪‬ﻧ‪‬ﻧ ‪‬‬
‫ﻀ‪‬ﻰ‬
‫‪‬ﻭﺍ ﺍﻟﺍﻟﻠﱠﻠﱠ‪‬ﻪ‪‬ﻪ ‪‬ﻋ‪‬ﻋﹶﻠﹶﻠ‪‬ﻴ‪‬ﻴِﻪِﻪ ﹶﻓﹶﻓ ِﻤِﻤ‪‬ﻨ‪‬ﻨ ‪‬ﻬ‪‬ﻬ ‪‬ﻢ‪‬ﻢ ‪‬ﻣ‪‬ﻣ ‪‬ﻦ‪‬ﻦ ﹶﻗﹶﻗﻀ‬
‫ﹸﻮﺍ ﻣﻣ‪‬ﺎ‪‬ﺎ ﻋﻋ‪‬ﺎ‪‬ﺎ ‪‬ﻫ‪‬ﻫﺪﺪ‪‬ﻭﺍ‬
‫ﺻ ‪‬ﺪ‪‬ﺪﻗﻗﹸﻮﺍ‬
‫ﺻ‪‬‬
‫ﲔ ِﺭِﺭﺟﺟ‪‬ﺎ‪‬ﺎ ﹲﻝﹲﻝ ‪‬‬ ‫ﲔ‪‬‬‫ﺗﻌﺎﱃ ‪ِ ::‬ﻣِﻣ ‪‬ﻦ‪‬ﻦ ﺍﺍﹾﻟﹾﻟ ‪‬ﻤ‪‬ﻤ ‪‬ﺆ‪‬ﺆﻣِﻣِﻨِﻨ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‬ ‫ﻗﺎﻝ‬
‫ﹶـ‪‬ﻴ‪‬ﻴ ِﻬِﻬ ‪‬ﻢ‪‬ﻢ‬
‫ﺏ ‪‬ﻋ‪‬ﻋﻠﻠﹶـ‬ ‫ﺏ‪‬‬
‫ﲔ ِﺇِﺇ ﹾﻥﹾﻥ ﺷﺷ‪‬ﺎ‪‬ﺎَﺀَﺀ ﹶﺃﹶﺃ ‪‬ﻭ‪‬ﻭ ‪‬ﻳ‪‬ﻳﺘﺘ‪‬ﻮ‪‬ﻮ ‪‬‬
‫ﲔ‪‬‬
‫ﺏ ﺍﺍﹾﻟﹾﻟ ‪‬ﻤ‪‬ﻤﻨﻨ‪‬ﺎ‪‬ﺎﻓِﻓِِﻘِﻘ ‪‬‬
‫ﺏ‪‬‬
‫ﺼ ‪‬ﺪ‪‬ﺪِﻗِﻗ ِﻬِﻬ ‪‬ﻢ‪‬ﻢ ‪‬ﻭ‪‬ﻭ‪‬ﻳ‪‬ﻳ‪‬ﻌ‪‬ﻌﺬﱢﺬﱢ ‪‬‬‫ﺼِ‬
‫ﲔ ِﺑِﺑ ِ‬
‫ﲔ‪‬‬
‫ﺼ‪‬ﺎ‪‬ﺎ ِﺩِﺩِﻗِﻗ ‪‬‬
‫ﻱ ﺍﻟﺍﻟﻠﱠﻠﱠ‪‬ﻪ‪‬ﻪ ﺍﻟﺍﻟﺼ‬
‫ﻱ‪‬‬
‫ﺠ ِﺰِﺰ ‪‬‬
‫ﺠ‪‬‬
‫‪ِ ((٢٣‬ﻟِﻟ‪‬ﻴ‪‬ﻴ ‪‬‬‫ﹸﻮﺍ ‪‬ﺗ‪‬ﺗ‪‬ﺒ‪‬ﺒﺪﺪِﻳِﻳﻠﻠﹰﺎﹰﺎ ))‪٢٣‬‬ ‫‪‬ﻭ‪‬ﻭﻣﻣ‪‬ﺎ‪‬ﺎ ‪‬ﺑ‪‬ﺑﺪ‪‬ﺪ‪‬ﻟﻟﹸﻮﺍ‬
‫‪[[٢٥‬‬‫‪٢٥--٢٣‬‬ ‫ﺍﻷﺣﺰﺍﺏ‪٢٣//‬‬ ‫‪]] ((٢٤‬ﺍﻷﺣﺰﺍﺏ‬ ‫ِﺇِﺇﻥﱠﻥﱠ ﺍﻟﺍﻟﻠﱠﻠﱠ‪‬ﻪ‪‬ﻪ ﻛﻛﹶﺎﹶﺎ ﹶﻥﹶﻥ ﹶﻏﹶﻏﻔﻔﹸﻮﹸﻮﺭﺭ‪‬ﺍ‪‬ﺍ ‪‬ﺭ‪‬ﺭﺣﺣِﻴِﻴﻤﻤ‪‬ﺎ‪‬ﺎ ))‪٢٤‬‬
 ‫‪٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﻣﻘﺪﻣﺔ ﻫﺎﻣﺔ‬
‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ ‪ ،‬ﻭﻣﻦ ﺗﺒﻌﻬﻢ‬
‫ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‬
‫ﺃﻣﺎ ﺑﻌﺪ ‪:‬‬
‫=ﻟﻘﺪ ﻫﺰﻧﺎ ﲨﻴﻌﺎ ﻧﺒﺄ ﺍﺳﺘﺸﻬﺎﺩ ﺍﻟﻘﺎﺋﺪ ﺍﻟﺒﻄﻞ ﺍﳌﻐﻮﺍﺭ ﺃﰊ ﻣﺼﻌﺐ ﺍﻟﺮﺯﻗﺎﻭﻱ ﻋﻠﻴﻪ ﺷﺂﺑﻴﺐ ﺍﻟﺮﲪﺔ ﻭﺍﻟﺮﺿﻮﺍﻥ‬
‫ﻚ ﻳ‪‬ـﺎ ﺃﺑـﺎ‬
‫ﺤ ‪‬ﺰ ﹸﻥ ‪ ،‬ﻭ ﹶﻻ ‪‬ﻧﻘﹸﻮ ﹸﻝ ِﺇ ﱠﻻ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﺮﺿ‪‬ﻰ ‪‬ﺭ‪‬ﺑ‪‬ﻨﺎ ‪ ،‬ﻭِﺇﻧ‪‬ﺎ ِﺑ ِﻔﺮ‪‬ﺍﻗِـ ‪‬‬
‫ﺐ ‪‬ﻳ ‪‬‬
‫‪ ،‬ﻓﻨﻘﻮﻝ ‪ِ » :‬ﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻌ‪‬ﻴ ‪‬ﻦ ‪‬ﺗ ‪‬ﺪ ‪‬ﻣ ‪‬ﻊ ‪ ،‬ﻭ‪‬ﺍﹾﻟ ﹶﻘ ﹾﻠ ‪‬‬
‫ﺤﺰ‪‬ﻭﻧ‪‬ﻮ ﹶﻥ « ﻛﻤﺎ ﻗﺎﳍﺎ ﺍﳊﺒﻴﺐ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،‬ﳌﺎ ﻓﻘﺪ ﻭﻟﺪﻩ ﺇﺑﺮﺍﻫﻴﻢ‬ ‫ﻣﺼﻌﺐ ﹶﻟ ‪‬ﻤ ‪‬‬
‫= ﻭﻫﺬﺍ ﺃﻣﺮ ﻻ ﺑﺪ ﺃﻥ ﳛﺪﺙ ‪ ،‬ﻓﻜﻞ ﺍﳋﻠﻖ ﺳﻴﻤﻮﺗﻮﻥ ﻻ ﳏﺎﻟﺔ ﻗﺎﻝ ﺗﻌﺎﱃ ‪ :‬ﹸﻛ ﱡﻞ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ـﺎ ﻓﹶـﺎ ٍﻥ )‪(٢٦‬‬
‫ﺠﻠﹶﺎ ِﻝ ﻭ‪‬ﺍﹾﻟِﺈ ﹾﻛﺮ‪‬ﺍ ِﻡ )‪] (٢٧‬ﺍﻟﺮﲪﻦ‪[٢٧ ،٢٦/‬‬ ‫ﻚ ﺫﹸﻭ ﺍﹾﻟ ‪‬‬ ‫‪‬ﻭ‪‬ﻳ‪‬ﺒﻘﹶﻰ ‪‬ﻭ ‪‬ﺟ ‪‬ﻪ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺕ ﺍﱠﻟﺬِﻱ ‪‬ﺗ ِﻔﺮ‪‬ﻭ ﹶﻥ‬
‫= ﻭﻛﺬﻟﻚ ﻻ ﻣﻔﺮ ﻣﻦ ﺍﳌﻮﺕ ﻣﻬﻤﺎ ﺃﺧﺬ ﺍﻹﻧﺴﺎﻥ ﺍﺣﺘﻴﺎﻃﺎﺗﻪ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ :‬ﹸﻗ ﹾﻞ ِﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬
‫ﺸﻬ‪‬ﺎ ‪‬ﺩ ِﺓ ﹶﻓ‪‬ﻴ‪‬ﻨ‪‬ﺒﹸﺌ ﹸﻜ ‪‬ﻢ ِﺑ ‪‬ﻤﺎ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ )‪] (٨‬ﺍﳉﻤﻌﺔ‪[٨/‬‬
‫ﺐ ﻭ‪‬ﺍﻟ ‪‬‬
‫ِﻣ‪‬ﻨ ‪‬ﻪ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﻣﻠﹶﺎﻗِﻴ ﹸﻜ ‪‬ﻢ ﹸﺛ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮﺩ‪‬ﻭ ﹶﻥ ِﺇﻟﹶﻰ ﻋ‪‬ﺎِﻟ ِﻢ ﺍﹾﻟ ‪‬ﻐ‪‬ﻴ ِ‬
‫ﺸ‪‬ﻴ ‪‬ﺪ ٍﺓ ‪] (٧٨) ........‬ﺍﻟﻨﺴﺎﺀ‪[٧٨/‬‬ ‫ﺝ ‪‬ﻣ ‪‬‬
‫ﺕ ‪‬ﻭﹶﻟ ‪‬ﻮ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﻓِﻲ ‪‬ﺑﺮ‪‬ﻭ ٍ‬‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪ :‬ﹶﺃ‪‬ﻳ‪‬ﻨﻤ‪‬ﺎ ‪‬ﺗﻜﹸﻮﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬ﺪ ِﺭ ﹸﻛ ﹸﻜﻢ‪ ‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﺍﳌﻨﺎﻓﻘﲔ ﺍﻟﺬﻳﻦ ﳜﺘﻠﻘﻮﻥ ﺍﻷﻋﺬﺍﺭ ﺍﻟﻜﺎﺫﺑﺔ ﻟﻴﺘﺮﻛﻮﺍ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪ :‬ﹸﻗ ﹾﻞ ﹶﻟ ‪‬ﻦ ﻳ‪‬ـ‪‬ﻨ ﹶﻔ ‪‬ﻌ ﹸﻜ ‪‬ﻢ‬
‫ﺼ ‪‬ﻤ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﻟﻠﱠـ ِﻪ‬ ‫ﺕ ﹶﺃ ِﻭ ﺍﹾﻟ ﹶﻘ‪‬ﺘ ِﻞ ‪‬ﻭِﺇﺫﹰﺍ ﻟﹶﺎ ‪‬ﺗ ‪‬ﻤ‪‬ﺘﻌ‪‬ﻮ ﹶﻥ ِﺇﻟﱠﺎ ﹶﻗﻠِﻴﻠﹰﺎ )‪ (١٦‬ﹸﻗﻞﹾ ‪‬ﻣ ‪‬ﻦ ﺫﹶﺍ ﺍﱠﻟﺬِﻱ ‪‬ﻳ ‪‬ﻌ ِ‬
‫ﺍﹾﻟ ِﻔﺮ‪‬ﺍ ‪‬ﺭ ِﺇ ﹾﻥ ﹶﻓ ‪‬ﺮ ‪‬ﺭ‪‬ﺗ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ِ‬
‫ﺼﲑ‪‬ﺍ )‪(١٧‬‬ ‫ﺠﺪ‪‬ﻭ ﹶﻥ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻣِـ ‪‬ﻦ ﺩ‪‬ﻭ ِﻥ ﺍﻟﻠﱠـ ِﻪ ‪‬ﻭِﻟﻴ‪‬ـﺎ ‪‬ﻭﻟﹶـﺎ ﻧ‪‬ـ ِ‬ ‫ِﺇﻥﹾ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ِﺑ ﹸﻜ ‪‬ﻢ ﺳ‪‬ﻮﺀًﺍ ﹶﺃ ‪‬ﻭ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ِﺑ ﹸﻜ ‪‬ﻢ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤﺔﹰ ‪‬ﻭﻟﹶﺎ ‪‬ﻳ ِ‬
‫]ﺍﻷﺣﺰﺍﺏ‪[١٧ ،١٦/‬‬
‫ﺽ‬
‫ﺴﲑ‪‬ﻭﺍ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺖ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒِﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺳ‪‬ﻨ ‪‬ﻦ ﹶﻓ ِ‬ ‫= ﺍﷲ ﺗﻌﺎﱃ ﳛﺐ ﺍﲣﺎﺫ ﺍﻟﺸﻬﺪﺍﺀ ﻟﻨﺼﺮﺓ ﺩﻳﻨﻪ ﻗﺎﻝ ﺗﻌﺎﱃ ‪ :‬ﹶﻗ ‪‬ﺪ ‪‬ﺧﹶﻠ ‪‬‬
‫ﲔ )‪ (١٣٨‬ﻭﻟﹶﺎ ‪‬ﺗ ِﻬﻨ‪‬ﻮﺍ‬‫ﺱ ‪‬ﻭ ‪‬ﻫ ‪‬ﺪﻯ ‪‬ﻭ ‪‬ﻣ ‪‬ﻮ ِﻋ ﹶﻈ ﹲﺔ ِﻟ ﹾﻠ ‪‬ﻤ‪‬ﺘ ِﻘ ‪‬‬‫ﲔ )‪ (١٣٧‬ﻫﺬﹶﺍ ‪‬ﺑﻴ‪‬ﺎ ﹲﻥ ﻟِﻠﻨ‪‬ﺎ ِ‬
‫ﻒ ﻛﹶﺎ ﹶﻥ ﻋ‪‬ﺎِﻗ‪‬ﺒ ﹸﺔ ﺍﹾﻟ ‪‬ﻤ ﹶﻜ ﱢﺬِﺑ ‪‬‬
‫ﻓﹶﺎ ‪‬ﻧ ﹸﻈﺮ‪‬ﻭﺍ ﹶﻛ‪‬ﻴ ‪‬‬
‫ﻚ‬
‫ﺡ ِﻣﹾﺜﹸﻠ ‪‬ﻪ ‪‬ﻭِﺗ ﹾﻠ ‪‬‬
‫ﺲ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ‪‬ﻡ ﹶﻗ ‪‬ﺮ ‪‬‬
‫ﺡ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﻣ ‪‬‬ ‫ﺴ ﹸﻜ ‪‬ﻢ ﹶﻗ ‪‬ﺮ ‪‬‬
‫ﺴ‪‬‬‫ﲔ )‪ِ (١٣٩‬ﺇ ﹾﻥ ‪‬ﻳ ‪‬ﻤ ‪‬‬ ‫ﺤ ‪‬ﺰﻧ‪‬ﻮﺍ ‪‬ﻭﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ﺍﹾﻟﹶﺄ ‪‬ﻋﹶﻠ ‪‬ﻮ ﹶﻥ ِﺇ ﹾﻥ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﻣ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫‪‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬‬
‫ﲔ )‪(١٤٠‬‬ ‫ﺐ ﺍﻟﻈﱠـﺎِﻟ ِﻤ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﺨ ﹶﺬ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﺷﻬ‪‬ﺪ‪‬ﺍ َﺀ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ِ‬
‫ﺱ ‪‬ﻭِﻟ‪‬ﻴ ‪‬ﻌﹶﻠ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﱠﻟﺬِﻳ ‪‬ﻦ َﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻭ‪‬ﻳ‪‬ﺘ ِ‬
‫ﺍﹾﻟﹶﺄﻳ‪‬ﺎ ‪‬ﻡ ‪‬ﻧﺪ‪‬ﺍ ِﻭﹸﻟﻬ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬
‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪[١٤٠-١٣٧/‬‬
‫ﺇﻥ ﺍﻟﺸﺪﺓ ﺑﻌﺪ ﺍﻟﺮﺧﺎﺀ ﻭﺍﻟﺮﺧﺎﺀ ﺑﻌﺪ ﺍﻟﺸﺪﺓ ﳘﺎ ﺍﻟﻠﺬﺍﻥ ﻳﻜﺸﻔﺎﻥ ﻋﻦ ﻣﻌﺎﺩﻥ ﺍﻟﻨﻔـﻮﺱ ﻭﻃﺒـﺎﺋﻊ ﺍﻟﻘﻠـﻮﺏ‬
‫ﻭﺩﺭﺟﺔ ﺍﻟﻐﺒﺶ ﻓﻴﻬﺎ ﻭﺍﻟﺼﻔﺎﺀ ﻭﺩﺭﺟﺔ ﺍﳍﻠﻊ ﻓﻴﻬﺎ ﻭﺍﻟﺼﱪ ﻭﺩﺭﺟﺔ ﺍﻟﺜﻘﺔ ﻓﻴﻬﺎ ﺑـﺎﷲ ﺃﻭ ﺍﻟﻘﻨـﻮﻁ ﻭﺩﺭﺟـﺔ‬
‫ﺍﻻﺳﺘﺴﻼﻡ ﻓﻴﻬﺎ ﻟﻘﺪﺭ ﺍﷲ ﺃﻭ ﺍﻟﱪﻡ ﺑﻪ ﻭﺍﳉﻤﻮﺡ!‬
‫ﻋﻨﺪﺋﺬ ﻳﺘﻤﻴﺰ ﺍﻟﺼﻒ ﻭﻳﺘﻜﺸﻒ ﻋﻦ ‪ :‬ﻣﺆﻣﻨﲔ ﻭﻣﻨﺎﻓﻘﲔ ﻭﻳﻈﻬﺮ ﻫﺆﻻﺀ ﻭﻫﺆﻻﺀ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﻢ ﻭﺗﺘﻜـﺸﻒ‬
‫ﰲ ﺩﻧﻴﺎ ﺍﻟﻨﺎﺱ ﺩﺧﺎﺋﻞ ﻧﻔﻮﺳﻬﻢ ‪ .‬ﻭﻳﺰﻭﻝ ﻋﻦ ﺍﻟﺼﻒ ﺫﻟﻚ ﺍﻟﺪﺧﻞ ﻭﺗﻠﻚ ﺍﳋﻠﺨﻠﺔ ﺍﻟﱵ ﺗﻨـﺸﺄ ﻣـﻦ ﻗﻠـﺔ‬
‫ﺍﻟﺘﻨﺎﺳﻖ ﺑﲔ ﺃﻋﻀﺎﺋﻪ ﻭﺃﻓﺮﺍﺩﻩ ﻭﻫﻢ ﳐﺘﻠﻄﻮﻥ ﻣﺒﻬﻤﻮﻥ!‬

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 ‫‪٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻳﻌﻠﻢ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﻨﺎﻓﻘﲔ ‪ .‬ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻳﻌﻠﻢ ﻣﺎ ﺗﻨﻄﻮﻱ ﻋﻠﻴﻪ ﺍﻟﺼﺪﻭﺭ ‪ .‬ﻭﻟﻜﻦ ﺍﻷﺣـﺪﺍﺙ‬
‫ﻭﻣﺪﺍﻭﻟﺔ ﺍﻷﻳﺎﻡ ﺑﲔ ﺍﻟﻨﺎﺱ ﺗﻜﺸﻒ ﺍﳌﺨﺒﻮﺀ ﻭﲡﻌﻠﻪ ﻭﺍﻗﻌﹰﺎ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﻭﲢﻮﻝ ﺍﻹﳝﺎﻥ ﺇﱃ ﻋﻤﻞ ﻇـﺎﻫﺮ ‪،‬‬
‫ﻭﲢﻮﻝ ﺍﻟﻨﻔﺎﻕ ﻛﺬﻟﻚ ﺇﱃ ﺗﺼﺮﻑ ﻇﺎﻫﺮ ‪ ،‬ﻭﻣﻦ ﰒ ﻳﺘﻌﻠﻖ ﺑﻪ ﺍﳊﺴﺎﺏ ﻭﺍﳉﺰﺍﺀ ‪ .‬ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻻ ﳛﺎﺳـﺐ‬
‫ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻣﺎ ﻳﻌﻠﻤﻪ ﻣﻦ ﺃﻣﺮﻫﻢ ﻭﻟﻜﻦ ﳛﺎﺳﺒﻬﻢ ﻋﻠﻰ ﻭﻗﻮﻋﻪ ﻣﻨﻬﻢ ‪.‬‬
‫ﻭﻣﺪﺍﻭﻟﺔ ﺍﻷﻳﺎﻡ ﻭﺗﻌﺎﻗﺐ ﺍﻟﺸﺪﺓ ﻭﺍﻟﺮﺧﺎﺀ ‪ ،‬ﳏﻚ ﻻ ﳜﻄﻰﺀ ﻭﻣﻴﺰﺍﻥ ﻻ ﻳﻈﻠﻢ ‪ .‬ﻭﺍﻟﺮﺧﺎﺀ ﰲ ﻫﺬﺍ ﻛﺎﻟـﺸﺪﺓ ‪.‬‬
‫ﻭﻛﻢ ﻣﻦ ﻧﻔﻮﺱ ﺗﺼﱪ ﻟﻠﺸﺪﺓ ﻭﺗﺘﻤﺎﺳﻚ ﻭﻟﻜﻨﻬﺎ ﺗﺘﺮﺍﺧﻰ ﺑﺎﻟﺮﺧﺎﺀ ﻭﺗﻨﺤﻞ ‪ .‬ﻭﺍﻟﻨﻔﺲ ﺍﳌﺆﻣﻨﺔ ﻫﻲ ﺍﻟﱵ ﺗﺼﱪ‬
‫ﻟﻠﻀﺮﺍﺀ ﻭﻻ ﺗﺴﺘﺨﻔﻬﺎ ﺍﻟﺴﺮﺍﺀ ﻭﺗﺘﺠﻪ ﺇﱃ ﺍﷲ ﰲ ﺍﳊﺎﻟﲔ ﻭﺗﻮﻗﻦ ﺃﻥ ﻣﺎ ﺃﺻﺎ‪‬ﺎ ﻣﻦ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ﻓﺒﺈﺫﻥ ﺍﷲ ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﺍﷲ ﻳﺮﰊ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ‪ -‬ﻭﻫﻲ ﰲ ﻣﻄﺎﻟﻊ ﺧﻄﻮﺍ‪‬ﺎ ﻟﻘﻴﺎﺩﺓ ﺍﻟﺒﺸﺮﻳﺔ ‪ -‬ﻓﺮﺑﺎﻫﺎ ‪‬ﺬﺍ ﺍﻻﺑﺘﻼﺀ ﺑﺎﻟﺸﺪﺓ‬
‫ﺑﻌﺪ ﺍﻻﺑﺘﻼﺀ ﺑﺎﻟﺮﺧﺎﺀ ﻭﺍﻻﺑﺘﻼﺀ ﺑﺎﳍﺰﳝﺔ ﺍﳌﺮﻳﺮﺓ ﺑﻌﺪ ﺍﻻﺑﺘﻼﺀ ﺑﺎﻟﻨﺼﺮ ﺍﻟﻌﺠﻴﺐ ‪ -‬ﻭﺇﻥ ﻳﻜﻦ ﻫﺬﺍ ﻭﻫﺬﻩ ﻗـﺪ‬
‫ﻭﻗﻌﺎ ﻭﻓﻖ ﺃﺳﺒﺎ‪‬ﻤﺎ ﻭﻭﻓﻖ ﺳﻨﻦ ﺍﷲ ﺍﳉﺎﺭﻳﺔ ﰲ ﺍﻟﻨﺼﺮ ﻭﺍﳍﺰﳝﺔ ‪ .‬ﻟﺘﺘﻌﻠﻢ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺼﺮ ﻭﺍﳍﺰﳝﺔ‬
‫ﻼ ﻋﻠﻴﻪ ﻭﺍﻟﺘﺼﺎﻗﹰﺎ ﺑﺮﻛﻨﻪ ‪ .‬ﻭﻟﺘﻌﺮﻑ ﻃﺒﻴﻌﺔ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻭﺗﻜﺎﻟﻴﻔﻪ ﻣﻌﺮﻓﺔ ﺍﻟﻴﻘﲔ ‪.‬‬
‫‪ .‬ﻭﻟﺘﺰﻳﺪ ﻃﺎﻋﺔ ﷲ ﻭﺗﻮﻛ ﹰ‬
‫ﻭﳝﻀﻲ ﺍﻟﺴﻴﺎﻕ ﻳﻜﺸﻒ ﻟﻸﻣﺔ ﺍﳌﺴﻠﻤﺔ ﻋﻦ ﺟﻮﺍﻧﺐ ﻣﻦ ﺣﻜﻤﺔ ﺍﷲ ﻓﻴﻤﺎ ﻭﻗﻊ ﻣﻦ ﺃﺣﺪﺍﺙ ﺍﳌﻌﺮﻛﺔ ﻭﻓﻴﻤـﺎ‬
‫ﻭﺭﺍﺀ ﻣﺪﺍﻭﻟﺔ ﺍﻷﻳﺎﻡ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﻓﻴﻤﺎ ﺑﻌﺪ ﲤﻴﻴﺰ ﺍﻟﺼﻔﻮﻑ ﻭﻋﻠﻢ ﺍﷲ ﻟﻠﻤﺆﻣﻨﲔ ‪:‬‬
‫} ﻭﻳﺘﺨﺬ ﻣﻨﻜﻢ ﺷﻬﺪﺍﺀ { ‪. .‬‬
‫ﻭﻫﻮ ﺗﻌﺒﲑ ﻋﺠﻴﺐ ﻋﻦ ﻣﻌﲎ ﻋﻤﻴﻖ ‪ -‬ﺇﻥ ﺍﻟﺸﻬﺪﺍﺀ ﳌﺨﺘﺎﺭﻭﻥ ‪ .‬ﳜﺘﺎﺭﻫﻢ ﺍﷲ ﻣﻦ ﺑﲔ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﻳﺘﺨـﺬﻫﻢ‬
‫ﻟﻨﻔﺴﻪ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻓﻤﺎ ﻫﻲ ﺭﺯﻳﺔ ﺇﺫﻥ ﻭﻻ ﺧﺴﺎﺭﺓ ﺃﻥ ﻳﺴﺘﺸﻬﺪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻣﻦ ﻳﺴﺘﺸﻬﺪ ‪ .‬ﺇﳕـﺎ ﻫـﻮ‬
‫ﺍﺧﺘﻴﺎﺭ ﻭﺍﻧﺘﻘﺎﺀ ﻭﺗﻜﺮﱘ ﻭﺍﺧﺘﺼﺎﺹ ‪ . .‬ﺇﻥ ﻫﺆﻻﺀ ﻫﻢ ﺍﻟﺬﻳﻦ ﺍﺧﺘﺼﻬﻢ ﺍﷲ ﻭﺭﺯﻗﻬﻢ ﺍﻟﺸﻬﺎﺩﺓ ﻟﻴﺴﺘﺨﻠﺼﻬﻢ‬
‫ﻟﻨﻔﺴﻪ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻭﳜﺼﻬﻢ ﺑﻘﺮﺑﻪ ‪.‬‬
‫ﰒ ﻫﻢ ﺷﻬﺪﺍﺀ ﻳﺘﺨﺬﻫﻢ ﺍﷲ ﻭﻳﺴﺘﺸﻬﺪﻫﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﻖ ﺍﻟﺬﻱ ﺑﻌﺚ ﺑﻪ ﻟﻠﻨﺎﺱ ‪ .‬ﻳﺴﺘـﺸﻬﺪﻫﻢ ﻓﻴـﺆﺩﻭﻥ‬
‫ﺍﻟﺸﻬﺎﺩﺓ ‪ .‬ﻳﺆﺩﻭ‪‬ﺎ ﺃﺩﺍﺀ ﻻ ﺷﺒﻬﺔ ﻓﻴﻪ ﻭﻻ ﻣﻄﻌﻦ ﻋﻠﻴﻪ ﻭﻻ ﺟﺪﺍﻝ ﺣﻮﻟﻪ ‪ .‬ﻳﺆﺩﻭ‪‬ﺎ ﲜﻬﺎﺩﻫﻢ ﺣﱴ ﺍﳌﻮﺕ ﰲ‬
‫ﺳﺒﻴﻞ ﺇﺣﻘﺎﻕ ﻫﺬﺍ ﺍﳊﻖ ﻭﺗﻘﺮﻳﺮﻩ ﰲ ﺩﻧﻴﺎ ﺍﻟﻨﺎﺱ ‪ .‬ﻳﻄﻠﺐ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻣﻨﻬﻢ ﺃﺩﺍﺀ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ‪ ،‬ﻋﻠﻰ‬
‫ﺃﻥ ﻣﺎ ﺟﺎﺀﻫﻢ ﻣﻦ ﻋﻨﺪﻩ ﺍﳊﻖ ؛ ﻭﻋﻠﻰ ﺃ‪‬ﻢ ﺁﻣﻨﻮﺍ ﺑﻪ ﻭﲡﺮﺩﻭﺍ ﻟﻪ ﻭﺃﻋﺰﻭﻩ ﺣﱴ ﺃﺭﺧﺼﻮﺍ ﻛﻞ ﺷﻲﺀ ﺩﻭﻧـﻪ ؛‬
‫ﻭﻋﻠﻰ ﺃﻥ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﻻ ﺗﺼﻠﺢ ﻭﻻ ﺗﺴﺘﻘﻴﻢ ﺇﻻ ‪‬ﺬﺍ ﺍﳊﻖ ؛ ﻭﻋﻠﻰ ﺃ‪‬ﻢ ﻫﻢ ﺍﺳﺘﻴﻘﻨﻮﺍ ﻫﺬﺍ ﻓﻠﻢ ﻳﺄﻟﻮﺍ ﺟﻬﺪﹰﺍ‬
‫ﰲ ﻛﻔﺎﺡ ﺍﻟﺒﺎﻃﻞ ﻭﻃﺮﺩﻩ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﻭﺇﻗﺮﺍﺭ ﻫﺬﺍ ﺍﳊﻖ ﰲ ﻋﺎﳌﻬﻢ ﻭﲢﻘﻴﻖ ﻣﻨﻬﺞ ﺍﷲ ﰲ ﺣﻜﻢ ﺍﻟﻨﺎﺱ ‪.‬‬
‫‪ .‬ﻳﺴﺘﺸﻬﺪﻫﻢ ﺍﷲ ﻋﻠﻰ ﻫﺬﺍ ﻛﻠﻪ ﻓﻴﺸﻬﺪﻭﻥ ‪ .‬ﻭﺗﻜﻮﻥ ﺷﻬﺎﺩ‪‬ﻢ ﻫﻲ ﻫﺬﺍ ﺍﳉﻬﺎﺩ ﺣﱴ ﺍﳌـﻮﺕ ‪ .‬ﻭﻫـﻲ‬
‫ﺷﻬﺎﺩﺓ ﻻ ﺗﻘﺒﻞ ﺍﳉﺪﺍﻝ ﻭﺍﶈﺎﻝ!‬
‫ﻭﻛﻞ ﻣﻦ ﻳﻨﻄﻖ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ ‪ :‬ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﹰﺍ ﺭﺳﻮﻝ ﺍﷲ ‪ .‬ﻻ ﻳﻘﺎﻝ ﻟﻪ ﺇﻧﻪ ﺷـﻬﺪ ﺇﻻ‬
‫ﺃﻥ ﻳﺆﺩﻱ ﻣﺪﻟﻮﻝ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻣﻘﺘﻀﺎﻫﺎ ‪ .‬ﻭﻣﺪﻟﻮﳍﺎ ﻫﻮ ﺃﻻ ﻳﺘﺨﺬ ﺇﻻ ﺍﷲ ﺇﳍـﺎ ‪ .‬ﻭﻣـﻦ ﰒ ﻻ ﻳﺘﻠﻘـﻰ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺇﻻ ﻣﻦ ﺍﷲ ‪ .‬ﻓﺄﺧﺺ ﺧﺼﺎﺋﺺ ﺍﻷﻟﻮﻫﻴﺔ ﺍﻟﺘﺸﺮﻳﻊ ﻟﻠﻌﺒﺎﺩ؛ ﻭﺃﺧﺺ ﺧﺼﺎﺋﺺ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﺘﻠﻘﻲ ﻣـﻦ‬

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 ‫‪٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﷲ ‪ . .‬ﻭﻣﺪﻟﻮﳍﺎ ﻛﺬﻟﻚ ﺃﻻ ﻳﺘﻠﻘﻰ ﻣﻦ ﺍﷲ ﺇﻻ ﻋﻦ ﳏﻤﺪ ﲟﺎ ﺃﻧﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ .‬ﻭﻻ ﻳﻌﺘﻤﺪ ﻣـﺼﺪﺭﹰﺍ ﺁﺧـﺮ‬
‫ﻟﻠﺘﻠﻘﻲ ﺇﻻ ﻫﺬﺍ ﺍﳌﺼﺪﺭ ‪. .‬‬
‫ﻭﻣﻘﺘﻀﻰ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﺃﻥ ﳚﺎﻫﺪ ﺇﺫﻥ ﻟﺘﺼﺒﺢ ﺍﻷﻟﻮﻫﻴﺔ ﷲ ﻭﺣﺪﻩ ﰲ ﺍﻷﺭﺽ ﻛﻤﺎ ﺑﻠﻐﻬﺎ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻓﻴﺼﺒﺢ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﺍﷲ ﻟﻠﻨﺎﺱ ﻭﺍﻟﺬﻱ ﺑﻠﻐﻪ ﻋﻨﻪ ﳏﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻫﻮ‬
‫ﺍﳌﻨﻬﺞ ﺍﻟﺴﺎﺋﺪ ﻭﺍﻟﻐﺎﻟﺐ ﻭﺍﳌﻄﺎﻉ ‪ ،‬ﻭﻫﻮ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺬﻱ ﻳﺼﺮ‪‬ﻑ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﻛﻠﻬﺎ ﺑﻼ ﺍﺳﺘﺜﻨﺎﺀ ‪.‬‬
‫ﻓﺈﺫﺍ ﺍﻗﺘﻀﻰ ﻫﺬﺍ ﺍﻷﻣﺮ ﺃﻥ ﳝﻮﺕ ﰲ ﺳﺒﻴﻠﻪ ﻓﻬﻮ ﺇﺫﻥ ﺷﻬﻴﺪ ‪ .‬ﺃﻱ ﺷﺎﻫﺪ ﻃﻠﺐ ﺍﷲ ﺇﻟﻴﻪ ﺃﺩﺍﺀ ﻫﺬﻩ ﺍﻟـﺸﻬﺎﺩﺓ‬
‫ﻓﺄﺩﺍﻫﺎ ‪ .‬ﻭﺍﲣﺬﻩ ﺍﷲ ﺷﻬﻴﺪﹰﺍ ‪ . .‬ﻭﺭﺯﻗﻪ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ‪ ).‬ﺍﻟﻈﻼﻝ(‬
‫ﲔ ِﺭﺟ‪‬ـﺎ ﹲﻝ‬ ‫= ﻭﳓﺴﺐ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺃﺑﺎ ﻣﺼﻌﺐ ﺃﻋﻠﻰ ﺍﷲ ﻣﻘﺎﻣﻪ ﳑﻦ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻬﻢ ‪ِ :‬ﻣ ‪‬ﻦ ﺍﹾﻟﻤ‪‬ـ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﻱ ﺍﻟﱠﻠ ‪‬ﻪ‬
‫ﺠ ِﺰ ‪‬‬
‫ﺤ‪‬ﺒ ‪‬ﻪ ‪‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﻳ‪‬ﻨ‪‬ﺘ ِﻈ ‪‬ﺮ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺑ ‪‬ﺪﻟﹸﻮﺍ ‪‬ﺗ‪‬ﺒﺪِﻳﻠﹰﺎ )‪ِ (٢٣‬ﻟ‪‬ﻴ ‪‬‬
‫ﺻ ‪‬ﺪﻗﹸﻮﺍ ﻣ‪‬ﺎ ﻋ‪‬ﺎ ‪‬ﻫﺪ‪‬ﻭﺍ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﹶﻓ ِﻤ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﹶﻗﻀ‪‬ﻰ ‪‬ﻧ ‪‬‬
‫‪‬‬
‫ﺏ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬﻢ‪ِ ‬ﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﻛﹶـﺎ ﹶﻥ ﹶﻏﻔﹸـﻮﺭ‪‬ﺍ ‪‬ﺭﺣِﻴﻤ‪‬ـﺎ )‪(٢٤‬‬ ‫ﲔ ِﺇ ﹾﻥ ﺷ‪‬ﺎ َﺀ ﹶﺃ ‪‬ﻭ ‪‬ﻳﺘ‪‬ﻮ ‪‬‬ ‫ﺏ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎِﻓ ِﻘ ‪‬‬
‫ﺼ ‪‬ﺪِﻗ ِﻬ ‪‬ﻢ ‪‬ﻭﻳ‪ ‬ﻌ ﱢﺬ ‪‬‬
‫ﲔ ِﺑ ِ‬ ‫ﺍﻟﺼ‪‬ﺎ ِﺩِﻗ ‪‬‬
‫]ﺍﻷﺣﺰﺍﺏ‪[٢٥-٢٣/‬‬
‫ﺖ‬
‫ﻀ ِﺮ ‪‬ﻋ ‪‬ﻦ ِﻗﺘ‪‬ﺎ ِﻝ ‪‬ﺑ ‪‬ﺪ ٍﺭ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ِ ،‬ﻏ‪‬ﺒ ‪‬‬ ‫ﺲ ‪‬ﺑ ‪‬ﻦ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺏ ‪‬ﻋﻤ‪‬ﻰ ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﺲ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻗﹶﺎ ﹶﻝ ﻏﹶﺎ ‪‬‬ ‫ﻓ ‪‬ﻌ ‪‬ﻦ ﹶﺃ‪‬ﻧ ٍ‬
‫ﺻ‪‬ﻨ ‪‬ﻊ ‪ ،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ‬
‫ﲔ ﹶﻟ‪‬ﻴ ‪‬ﺮ‪‬ﻳ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻪ ﻣ‪‬ﺎ ﹶﺃ ‪‬‬
‫ﺸ ِﺮ ِﻛ ‪‬‬
‫ﲔ ‪ ،‬ﹶﻟِﺌ ِﻦ ﺍﻟﱠﻠﻪ‪ ‬ﹶﺃ ‪‬ﺷ ‪‬ﻬ ‪‬ﺪﻧِﻰ ِﻗﺘ‪‬ﺎ ﹶﻝ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫ﺸ ِﺮ ِﻛ ‪‬‬‫ﺖ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ِﻝ ِﻗﺘ‪‬ﺎ ٍﻝ ﻗﹶﺎ‪‬ﺗ ﹾﻠ ‪‬‬
‫ﻚ‬
‫ﺻﺤ‪‬ﺎ‪‬ﺑ ‪‬ﻪ ‪ -‬ﻭﹶﺃ‪‬ﺑ ‪‬ﺮﹸﺃ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺻ‪‬ﻨ ‪‬ﻊ ‪‬ﻫ ‪‬ﺆ ﹶﻻ ِﺀ ‪ -‬ﻳ ‪‬ﻌﻨِﻰ ﹶﺃ ‪‬‬
‫ﻚ ِﻣﻤ‪‬ﺎ ‪‬‬ ‫ﺴِﻠﻤ‪‬ﻮ ﹶﻥ ﻗﹶﺎ ﹶﻝ » ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻰ ﹶﺃ ‪‬ﻋ‪‬ﺘ ِﺬ ‪‬ﺭ ِﺇﹶﻟ‪‬ﻴ ‪‬‬‫ﻒ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺸ ‪‬‬‫ﹸﺃ ‪‬ﺣ ٍﺪ ﻭ‪‬ﺍ‪‬ﻧ ﹶﻜ ‪‬‬
‫ﲔ ‪ -‬ﹸﺛ ‪‬ﻢ ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ‪ ،‬ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ﹾﻘ‪‬ﺒﹶﻠ ‪‬ﻪ ‪‬ﺳ ‪‬ﻌ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣﻌ‪‬ﺎ ٍﺫ ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ‪‬ﺳ ‪‬ﻌ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣﻌ‪‬ـﺎ ٍﺫ ‪،‬‬ ‫ﺸ ِﺮ ِﻛ ‪‬‬‫ﺻ‪‬ﻨ ‪‬ﻊ ‪‬ﻫ ‪‬ﺆ ﹶﻻ ِﺀ « ‪ -‬ﻳ ‪‬ﻌﻨِﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ِﻣﻤ‪‬ﺎ ‪‬‬
‫ﺖ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻣ‪‬ﺎ ﺻ‪‬ـ‪‬ﻨ ‪‬ﻊ ‪.‬‬ ‫ﻀﺮِ ِﺇﻧ‪‬ﻰ ﹶﺃ ِﺟ ‪‬ﺪ ِﺭ ‪‬ﳛﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ﺩ‪‬ﻭ ِﻥ ﹸﺃ ‪‬ﺣ ٍﺪ ‪ .‬ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ‪‬ﻌ ‪‬ﺪ ﹶﻓﻤ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄ ‪‬ﻌ ‪‬‬ ‫ﺏ ﺍﻟ‪‬ﻨ ‪‬‬‫ﺠ‪‬ﻨ ﹶﺔ ‪ ،‬ﻭ ‪‬ﺭ ‪‬‬
‫ﺍﹾﻟ ‪‬‬
‫ﺴ ‪‬ﻬ ٍﻢ ‪ ،‬ﻭ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪﻧ‪‬ﺎ ‪‬ﻩ ﹶﻗ ‪‬ﺪ ﹸﻗِﺘ ﹶﻞ ‪‬ﻭﹶﻗ ‪‬ﺪ‬
‫ﻒ ﹶﺃ ‪‬ﻭ ﹶﻃ ‪‬ﻌ‪‬ﻨ ﹰﺔ ِﺑ ‪‬ﺮ ‪‬ﻣ ٍﺢ ﹶﺃ ‪‬ﻭ ‪‬ﺭ ‪‬ﻣ‪‬ﻴ ﹰﺔ ِﺑ ‪‬‬
‫ﺴ‪‬ﻴ ِ‬
‫ﺿ ‪‬ﺮ‪‬ﺑ ﹰﺔ ﺑِﺎﻟ ‪‬‬
‫ﲔ ‪‬‬ ‫ﻀﻌ‪‬ﺎ ‪‬ﻭﹶﺛﻤ‪‬ﺎِﻧ ‪‬‬ ‫ﺲ ﹶﻓﻮ‪ ‬ﺟ ‪‬ﺪﻧ‪‬ﺎ ِﺑ ِﻪ ِﺑ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺖ ﻓِﻴ ِﻪ‬
‫ﺲ ﹸﻛﻨ‪‬ﺎ ‪‬ﻧﺮ‪‬ﻯ ﹶﺃ ‪‬ﻭ ‪‬ﻧ ﹸﻈ ‪‬ﻦ ﹶﺃ ﱠﻥ ‪‬ﻫ ِﺬ ِﻩ ﺍﻵ‪‬ﻳ ﹶﺔ ‪‬ﻧ ‪‬ﺰﹶﻟ ‪‬‬ ‫ﺸ ِﺮﻛﹸﻮ ﹶﻥ ‪ ،‬ﹶﻓﻤ‪‬ﺎ ﻋ‪ ‬ﺮﹶﻓ ‪‬ﻪ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ِﺇ ﱠﻻ ﹸﺃ ‪‬ﺧ‪‬ﺘ ‪‬ﻪ ِﺑ‪‬ﺒﻨ‪‬ﺎِﻧ ِﻪ ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﺃ‪‬ﻧ ‪‬‬ ‫‪‬ﻣﱠﺜ ﹶﻞ ِﺑ ِﻪ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺻ ‪‬ﺪﻗﹸﻮﺍ ﻣ‪‬ﺎ ﻋ‪‬ﺎ ‪‬ﻫﺪ‪‬ﻭﺍ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ( ِﺇﻟﹶﻰ ﺁ ِﺧ ِﺮ ﺍﻵ‪‬ﻳ ِﺔ ﺃﺧﺮﺟـﻪ ﺍﻟﺒﺨـﺎﺭﻱ ﰲ‬ ‫ﲔ ِﺭﺟ‪‬ﺎ ﹲﻝ ‪‬‬ ‫‪‬ﻭﻓِﻰ ﹶﺃ ‪‬ﺷﺒ‪‬ﺎ ِﻫ ِﻪ ) ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺻﺤﻴﺤﻪ‬
‫ﻭ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ » -‬ﻣ ‪‬ﻦ ﺁﻣ‪‬ـ ‪‬ﻦ ﺑِﺎﻟﻠﱠـ ِﻪ‬
‫ﺠ‪‬ﻨ ﹶﺔ ﺟ‪‬ﺎ ‪‬ﻫ ‪‬ﺪ ﻓِﻰ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﻠﱠـ ِﻪ ‪ ،‬ﹶﺃ ‪‬ﻭ‬
‫ﻼ ﹶﺓ ‪‬ﻭﺻ‪‬ﺎ ‪‬ﻡ ‪‬ﺭ ‪‬ﻣﻀ‪‬ﺎ ﹶﻥ ‪ ،‬ﻛﹶﺎ ﹶﻥ ‪‬ﺣﻘ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺪ ِﺧﹶﻠ ‪‬ﻪ ﺍﹾﻟ ‪‬‬ ‫ﺼﹶ‬
‫‪‬ﻭِﺑﺮ‪‬ﺳ‪‬ﻮِﻟ ِﻪ ‪‬ﻭﹶﺃﻗﹶﺎ ‪‬ﻡ ﺍﻟ ‪‬‬
‫ﺠﻨ‪‬ـ ِﺔ ﻣِﺎﺋﹶـ ﹶﺔ‬
‫ﺱ ‪ .‬ﻗﹶﺎ ﹶﻝ » ِﺇ ﱠﻥ ﻓِﻰ ﺍﹾﻟ ‪‬‬ ‫ﺸ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻼ ‪‬ﻧ‪‬ﺒ ‪‬‬ ‫ﺿ ِﻪ ﺍﱠﻟﺘِﻰ ‪‬ﻭِﻟ ‪‬ﺪ ﻓِﻴﻬ‪‬ﺎ « ‪ .‬ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃﹶﻓ ﹶ‬
‫ﺲ ﻓِﻰ ﹶﺃ ‪‬ﺭ ِ‬‫‪‬ﺟﹶﻠ ‪‬‬
‫ﺽ ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﺳﹶﺄﹾﻟ‪‬ﺘ ‪‬ﻢ‬ ‫ﺴﻤ‪‬ﺎ ِﺀ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬ ‫‪‬ﺩ ‪‬ﺭ ‪‬ﺟ ٍﺔ ﹶﺃ ‪‬ﻋ ‪‬ﺪﻫ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻪ ِﻟ ﹾﻠ ‪‬ﻤﺠ‪‬ﺎ ِﻫﺪِﻳ ‪‬ﻦ ﻓِﻰ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ‪ ،‬ﻣ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬ﺪ ‪‬ﺭ ‪‬ﺟ‪‬ﺘ‪‬ﻴ ِﻦ ﹶﻛﻤ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺠ ‪‬ﺮ ﹶﺃ‪‬ﻧﻬ‪‬ـﺎ ‪‬ﺭ‬ ‫ﺵ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪ ،‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﺗ ﹶﻔ ‪‬‬
‫ﺠ‪‬ﻨ ِﺔ ‪ ،‬ﹸﺃﺭ‪‬ﺍ ‪‬ﻩ ﹶﻓ ‪‬ﻮﹶﻗ ‪‬ﻪ ‪‬ﻋ ‪‬ﺮ ‪‬‬
‫ﺠ‪‬ﻨ ِﺔ ‪‬ﻭﺃﹶ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﻂ ﺍﹾﻟ ‪‬‬
‫ﺱ ‪ ،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﹶﺃ ‪‬ﻭ ‪‬ﺳ ﹸ‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ﻓﹶﺎ ‪‬ﺳﹶﺄﻟﹸﻮ ‪‬ﻩ ﺍﹾﻟ ِﻔ ‪‬ﺮ ‪‬ﺩ ‪‬ﻭ ‪‬‬
‫ﺠ‪‬ﻨ ِﺔ «ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‬ ‫ﺍﹾﻟ ‪‬‬
‫ﻚ ‪‬ﻣ ‪‬ﻊ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﺃ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ‬ ‫= ﻭﳓﺴﺐ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﳑﻦ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻬﻢ ‪ :‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ ِﻄ ِﻊ ﺍﻟﱠﻠ ‪‬ﻪ ﻭ‪‬ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹶﻝ ﹶﻓﺄﹸﻭﹶﻟِﺌ ‪‬‬
‫ﻀ ﹸﻞ ِﻣ ‪‬ﻦ ﺍﻟﻠﱠـ ِﻪ‬
‫ﻚ ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﻚ ‪‬ﺭﻓِﻴﻘﹰﺎ )‪ (٦٩‬ﹶﺫِﻟ ‪‬‬
‫ﺴ ‪‬ﻦ ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﲔ ‪‬ﻭ ‪‬ﺣ ‪‬‬
‫ﺤ ‪‬‬
‫ﺸ ‪‬ﻬﺪ‪‬ﺍ ِﺀ ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﻟ ِ‬
‫ﲔ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺼﺪ‪‬ﻳ ِﻘ ‪‬‬
‫ﲔ ﻭ‪‬ﺍﻟ ‪‬‬
‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨِﺒ‪‬ﻴ ‪‬‬
‫‪‬ﻭ ﹶﻛﻔﹶﻰ ﺑِﺎﻟﱠﻠ ِﻪ ‪‬ﻋﻠِﻴﻤ‪‬ﺎ )‪] (٧٠‬ﺍﻟﻨﺴﺎﺀ‪[٧١-٦٩/‬‬

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 ‫‪٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﺍﳌﺴﻠﻢ ‪:‬‬

‫ﺳﺄﲪﻞ ﺭﻭﺣﻲ ﻋﻠﻰ ﺭﺍﺣﱵ * * ﻭﺃﻟﻘﻲ ‪‬ﺎ ﰲ ﻣﻬﺎﻭﻱ ﺍﻟﺮﺩﻯ‬
‫ﺕ ﻳﻐﻴﻆ ﺍﻟﻌﺪﻯ‬ ‫ﻭﺇﻣ‪‬ﺎ ﳑﺎ ‪‬‬ ‫ﻓﺈﻣ‪‬ﺎ ﺣﻴﺎﺓ ﺗﺴ ‪‬ﺮ ﺍﻟﺼﺪﻳﻖ * * *‬
‫ﺲ ﺍﻟﺸﺮﻳﻒ ﳍﺎ ﻏﺎﻳﺘﺎﻥ * * * ﻭﺭﻭﺩ ﺍﳌﻨﺎﻳﺎ ﻭﻧﻴ ﹸﻞ ﺍﳌﲎ‬‫ﻭﻧﻔ ‪‬‬
‫ﺖ ﺇﻥ ﱂ ﺃﻛﻦ * ﳐﻮﻑ ﺍﳉﻨﺎﺏ ﺣﺮﺍﻡ ﺍﳊﻤﻰ‬ ‫ﻭﻣﺎ ﺍﻟﻌﻴﺶ‪‬؟ ﻻﻋﺸ ‪‬‬
‫ﺖ ﺃﺻﻐﻰ ﱄ ﺍﻟﻌﺎﳌﻮﻥ * * * ﻭﺩﻭ‪‬ﻯ ﻣﻘﺎﱄ ﺑﲔ ﺍﻟﻮﺭﻯ‬ ‫ﺇﺫﺍ ﻗﻠ ‪‬‬
‫ﻟﻌﻤﺮﻙ ﺇﻧ‪‬ﻲ ﺃﺭﻯ ﻣﺼﺮﻋﻲ * * * ﻭﻟﻜﻦ ﺃﻏ ﹼﺬ ﺇﻟﻴﻪ ﺍﳋﻄﻰ‬
‫ﺃﺭﻯ ﻣﺼﺮﻋﻲ ﺩﻭﻥ ﺣﻘﹼﻲ ﺍﻟﺴﻠﻴﺐ ﻭﺩﻭﻥ ﺑﻼﺩﻱ ﻫﻮ ﺍﳌﺒﺘﻐﻰ‬
‫ﻳﻠ ﹼﺬ ﻷﺫﱐ ﲰﺎﻉ ﺍﻟﺼﻠﻴﻞ * * * ﻭﻳﺒﻬ ‪‬ﺞ ﻧﻔﺴﻲ ﻣﺴﻴﻞ ﺍﻟﺪﻣﺎ‬
‫ﺕ ﺍﻟﻔﻼ‬ ‫ﻭﺟﺴ ‪‬ﻢ ﲡﺪ‪‬ﻝ ﰲ ﺍﻟﺼﺤﺼﺤﺎﻥ * * * ﺗﻨﺎﻭ ‪‬ﺷ ‪‬ﻪ ﺟﺎﺭﺣﺎ ‪‬‬
‫ﺐ ﻷﺳﺪ ﺍﻟﺸ‪‬ﺮﻯ‬ ‫ﺐ ﻷﺳﺪ ﺍﻟﺴﻤﺎﺀ * * * ﻭﻣﻨﻪ ﻧﺼﻴ ‪‬‬ ‫ﻓﻤﻨﻪ ﻧﺼﻴ ‪‬‬
‫ﻛﺴﺎ ﺩﻣﻪ ﺍﻷﺭﺽ ﺑﺎﻷﺭﺟﻮﺍﻥ * * * ﻭﺃﺛﻘﻞ ﺑﺎﻟﻌﻄﺮ ﺭﻳﺢ ﺍﻟﺼ‪‬ﺒﺎ‬
‫ﻭﻟﻜﻦ ﻋ‪‬ﻔﺎﺭﹰﺍ ﻳﺰﻳﺪ ﺍﻟﺒﻬﺎ‬ ‫ﻭﻋﻔﹼﺮ ﻣﻨﻪ ‪ ‬ﻲ ﺍﳉﺒﲔ * * *‬
‫ﻣﻌﺎﻧﻴﻪ ﻫﺰ ٌﺀ ‪‬ﺬﻱ ﺍﻟﺪ‪‬ﻧﺎ‬ ‫ﻭﺑﺎﻥ ﻋﻠﻰ ﺷﻔﺘﻴﻪ ﺍﺑﺘﺴﺎ ‪‬ﻡ * * *‬
‫ﻭﻳﻬﻨﹸﺄ ﻓﻴﻪ ﺑﺄﺣﻠﻰ ﺍﻟﺮﺅﻯ‬ ‫ﻭﻧﺎﻡ ﻟﻴﺤﻠﻢ َ ﺣﻠﻢ ﺍﳋﻠﻮﺩ * * *‬
‫ﻭﻣﻦ ﺭﺍﻡ ﻣﻮﺗﹰﺎ ﺷﺮﻳﻔﹰﺎ ﻓﺬﺍ‬ ‫ﺕ ﺍﻟﺮﺟﺎﻝ * * *‬ ‫ﻟﻌﻤﺮﻙ ﻫﺬﺍ ﳑﺎ ‪‬‬
‫ﻓﻜﻴﻒ ﺍﺻﻄﺒﺎﺭﻱ ﻟﻜﻴﺪ ﺍﳊﻘﻮﺩ * * * ﻭﻛﻴﻒ ﺍﺣﺘﻤﺎﱄ ﻟﺴﻮﻡ ﺍﻷﺫﻯ‬
‫ﺏ ﺍﻹﺑﺎ‬
‫ﻭ ﹸﺫ ﹼﻻ ﻭﺇﻧ‪‬ﻲ ﻟﺮ ‪‬‬ ‫ﺃﺧﻮﻓﹰﺎ ﻭﻋﻨﺪﻱ ‪‬ﻮ ﹸﻥ ﺍﳊﻴﺎﺓ * * *‬
‫ﻓﻘﻠﱯ ﺣﺪﻳ ‪‬ﺪ ﻭﻧﺎﺭﻱ ﻟﻈﻰ‬ ‫ﺑﻘﻠﱯ ﺳﺄﺭﻣﻲ ﻭﺟﻮﻩ ﺍﻟﻌﺪﺍﺓ * * *‬
‫ﻓﻴﻌﻠﻢ ﻗﻮﻣﻲ ﺃﻧ‪‬ﻲ ﺍﻟﻔﱴ‪.‬‬ ‫ﻭﺃﲪﻲ ﺣﻴﺎﺿﻲ ﲝ ‪‬ﺪ ﺍﳊﺴﺎﻡ * * *‬
‫ﻭﺃﺧﲑﺍ ﻧﻘﻮﻝ ﻟﻸﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪:‬‬
‫ﺳﲑﻭﺍ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﺳﺎﺭ ﻋﻠﻴﻪ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﻟﺘﺤﻴﻴﻮﺍ ﻣﻦ ﺟﺪﻳﺪ ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻃﺮﻳﻖ ﻟﻜﻢ ﺳـﻮﺍﻩ ‪ ،‬ﻭﻻ‬
‫ﻛﺮﺍﻣﺔ ﻟﻜﻢ ﺩﻭﻧﻪ ﻗﺎﻝ ﺗﻌﺎﱃ ‪:‬‬
‫ﺤﻴِﻴ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍ ‪‬ﻋﹶﻠﻤ‪‬ﻮﺍ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳﺤ‪‬ﻮ ﹸﻝ ﺑ‪‬ـ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟﻤ‪‬ـ ‪‬ﺮ ِﺀ‬
‫ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ َﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﺍ ‪‬ﺳ‪‬ﺘﺠِﻴﺒ‪‬ﻮﺍ ِﻟﱠﻠ ِﻪ ‪‬ﻭﻟِﻠ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ِﺇﺫﹶﺍ ‪‬ﺩﻋ‪‬ﺎ ﹸﻛ ‪‬ﻢ ِﻟﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺸﺮ‪‬ﻭ ﹶﻥ )‪] (٢٤‬ﺍﻷﻧﻔﺎﻝ‪[٢٤/‬‬ ‫ﺤ‪‬‬ ‫‪‬ﻭﹶﻗ ﹾﻠِﺒ ِﻪ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬ﻪ ِﺇﹶﻟ‪‬ﻴ ِﻪ ‪‬ﺗ ‪‬‬
‫ﻣﻼﺣﻈﺔ ﻫﺎﻣﺔ ‪:‬‬
‫ﺍﻟﺘﻌﺪﻳﻼﺕ ﺍﳉﺪﻳﺪﺓ ﻟﻠﻜﺘﺎﺏ ﺍﻟﺴﺎﺑﻖ ﻫﻲ ﻣﺎ ﻳﻠﻲ ‪:‬‬
‫ﺇﺿﺎﻓﺔ ﻛﻼﻡ ﻓﺆﺍﺩ ﺣﺴﲔ ﻟﻠﻜﺘﺎﺏ‬ ‫‪-١‬‬
‫ﺃﳊﻘﺖ ﺑﺎﻟﻜﺘﺎﺏ ﺃﻛﺜﺮ ﳏﺎﺿﺮﺍﺕ ﺍﻟﺸﻬﻴﺪ‬ ‫‪-٢‬‬

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‫‪٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﱂ ﺃﻋﻠﻖ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﺳﻮﻑ ﻳﻜﻮﻥ ﺫﻟﻚ ﻓﻴﻤﺎ ﺑﻌﺪ ﺇﻥ ﺷﺎﺀ ﺍﷲ‬ ‫‪-٣‬‬
‫ﻓﻬﺮﺳﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺗﻨﺴﻴﻘﻪ ﻣﻦ ﺟﺪﻳﺪ ﻟﻴﻜﻮﻥ ﺟﺎﻫﺰﺍ ﻟﻠﻄﺒﻊ ﰲ ﺃﻱ ﻣﻜﺎﻥ‬ ‫‪-٤‬‬
‫ﻭﻛﺘﺒﻪ ﺍﻟﺸﻬﺎﺏ ﺍﻟﺜﺎﻗﺐ ﰲ ‪ ١١‬ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ ‪ ١٤٢٧‬ﻫـ‬

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 ‫‪٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﻣﻘﺪﻣﺔ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‬

‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌـﲔ ﻭﻣـﻦ‬
‫ﺗﺒﻌﻬﻢ ﺑﺈﺣﺴﺎﻥ ﻋﻠﻰ ﻳﻮﻡ ﺍﻟﺪﻳﻦ؛ ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻟﻘﺪ ﺣﻀﺮﺗﲏ ﻗﺼﺔ ﻗﺒﻞ ﺣﺪﻳﺜﻨﺎ ﻋﻦ ﺃﻣﲑ ﺍ‪‬ﺎﻫﺪﻳﻦ ﰲ ﺍﻟﻌﺮﺍﻕ ﺃﰊ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺣﻔﻈﻪ ﺍﷲ؛ ﻭﻫﻲ ‪:‬‬
‫ﻭﻏﻞ ﻗﺘﻴﺒﺔ ) ﺑﻦ ﻣﺴﻠﻢ ﺍﻟﺒﺎﻫﻠﻲ ( ﺣﱴ ﻗﺮﺏ ﻣﻦ ﺍﻟﺼﲔ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﻣﻠﻚ ﺍﻟﺼﲔ ﺃﻥ ﺍﺑﻌﺚ ﺇﻟﻴﻨـﺎ‬
‫ﺭﺟﻞ ﻣﻦ ﺃﺷﺮﺍﻑ ﻣﻦ ﻣﻌﻜﻢ ﳜﱪﻧﺎ ﻋﻨﻜﻢ ﻭﻧﺴﺄﻟﻪ ﻋﻦ ﺩﻳﻨﻜﻢ ﻓﺎﻧﺘﺨﺐ ﻗﺘﻴﺒﺔ ﻣﻦ ﻋﺴﻜﺮﻩ ﺍﺛﲏ ﻋﺸﺮ ﺭﺟﻼ‬
‫ـﻮﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﻋﺸﺮﺓ ﻣﻦ ﺃﻓﻨﺎﺀ ﺍﻟﻘﺒﺎﺋﻞ ﳍﻢ ﲨﺎﻝ ﻭﺃﺟﺴﺎﻡ ﻭﺃﻟﺴﻦ ﻭﺷﻌﻮﺭ ﻭﺑﺄﺱ ـ ﺑﻌﺪﻣﺎ ﺳﺄﻝ ﻋﻨﻬﻢ‬
‫ﻓﻮﺟﺪﻫﻢ ﻣﻦ ﺻﺎﱀ ﻣﻦ ﻫﻢ ﻣﻨﻪ‪ ،‬ﻓﻜﻠﻤﻬﻢ ﻗﺘﻴﺒﺔ ﻭﻓﺎﻃﻨﻬﻢ ﻓﺮﺃﻯ ﻋﻘﻮﻻ ﻭﲨﺎﻻ‪ ،‬ﻓﺄﻣﺮ ﳍﻢ ﺑﻌﺪﺓ ﺣﺴﻨﺔ ﻣـﻦ‬
‫ﺍﻟﺴﻼﺡ ﻭﺍﳌﺘﺎﻉ ﺍﳉﻴﺪ‪ ،‬ﻣﻦ ﺍﳋﺰ ﻭﺍﻟﻮﺷﻲ ﻭﺍﻟﻠﲔ ﻣﻦ ﺍﻟﺒﻴﺎﺽ ﻭﺍﻟﺮﻗﻴﻖ ﻭﺍﻟﻨﻌﺎﻝ ﻭﺍﻟﻌﻄﺮ‪ ،‬ﻭﲪﻠﻬﻢ ﻋﻠﻰ ﺧﻴﻮﻝ‬
‫ﻣﻄﻬﻤﺔ ﺗﻘﺎﺩ ﻣﻌﻬﻢ ﻭﺩﻭﺍﺏ ﻳﺮﻛﺒﻮ‪‬ﺎ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﺎﻥ ﻫﺒﲑﺓ ﺑﻦ ﺍﳌﺸﻤﺮ ﺍﻟﻜﻼﰊ ﻣﻔﻮﻫﺎ ﺑﺴﻴﻂ ﺍﻟﻠﺴﺎﻥ‪.‬‬
‫ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻫﺒﲑﺓ ﻛﻴﻒ ﺃﻧﺖ ﺻﺎﻧﻊ؟‬
‫ﻗﺎﻝ ‪ :‬ﺃﺻﻠﺢ ﺍﷲ ﺍﻷﻣﲑ ﻗﺪ ﻛﻔﻴﺖ ﺍﻷﺩﺏ ﻭﻗﻞ ﻣﺎ ﺷﺌﺖ ﺃﻗﻠﻪ ﻭﺁﺧﺬ ﺑﻪ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﺳﲑﻭﺍ ﻋﻠﻰ ﺑﺮﻛﺔ ﺍﷲ ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ ‪ ،‬ﻻ ﺗﻀﻌﻮﺍ ﺍﻟﻌﻤﺎﺋﻢ ﻋﻨﻜﻢ ﺣﱴ ﺗﻘﺪﻣﻮﺍ ﺍﻟﺒﻼﺩ ﻓﺈﺫﺍ ﺩﺧﻠﺘﻢ ﻋﻠﻴﻪ‬
‫ﻓﺄﻋﻠﻤﻮﻩ ﺃﱐ ﻗﺪ ﺣﻠﻔﺖ ﺃﻻ ﺃﻧﺼﺮﻑ ﺣﱴ ﺃﻃﺄ ﺑﻼﺩﻫﻢ ﻭﺃﺧﺘﻢ ﻣﻠﻮﻛﻬﻢ ﻭﺃﺟﱯ ﺧﺮﺍﺟﻬﻢ‪.‬‬
‫ﻗﺎﻝ ‪:‬ﻓﺴﺎﺭﻭﺍ ﻭﻋﻠﻴﻬﻢ ﻫﺒﲑﺓ ﺑﻦ ﺍﳌﺸﻤﺮﺝ‪ ،‬ﻓﻠﻤﺎ ﻗﺪﻣﻮﺍ ﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ ﻣﻠﻚ ﺍﻟﺼﲔ ﻳﺪﻋﻮﻫﻢ ﻓﺪﺧﻠﻮﺍ ﺍﳊﻤﺎﻡ‬
‫ﰒ ﺧﺮﺟﻮﺍ ﻓﻠﺒﺴﻮﺍ ﺛﻴﺎﺑﺎ ﺑﻴﺎﺿﺎ ﲢﺘﻬﺎ ﺍﻟﻐﻼﺋﻞ‪ ،‬ﰒ ﻣﺴﻮﺍ ﺍﻟﻐﺎﻟﻴﺔ ﻭﺗﺪﺧﻨﻮﺍ ﻭﻟﺒﺴﻮﺍ ﺍﻟﻨﻌﺎﻝ ﻭﺍﻷﺭﺩﻳﺔ‪ ،‬ﻭﺩﺧﻠـﻮﺍ‬
‫ﻋﻠﻴﻪ ﻭﻋﻨﺪﻩ ﻋﻈﻤﺎﺀ ﺃﻫﻞ ﳑﻠﻜﺘﻪ ﻓﺠﻠﺴﻮﺍ ﻓﻠﻢ ﻳﻜﻠﻤﻬﻢ ﺍﳌﻠﻚ ﻭﻻ ﺃﺣﺪ ﻣﻦ ﺟﻠﺴﺎﺋﻪ ﻓﻨﻬﻀﻮﺍ‪.‬‬
‫ﻓﻘﺎﻝ ﺍﳌﻠﻚ ﳌﻦ ﺣﻀﺮﻩ ‪ :‬ﻛﻴﻒ ﺭﺃﻳﺘﻢ ﻫﺆﻻﺀ ؟‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﺭﺃﻳﻨﺎ ﻗﻮﻣﺎ ﻣﺎ ﻫﻢ ﺇﻻ ﻧﺴﺎﺀ ﻣﺎ ﺑﻘﻲ ﻣﻨﺎ ﺃﺣﺪ ﺣﲔ ﺭﺁﻫﻢ ﻭﻭﺟﺪ ﺭﺍﺋﺤﺘﻬﻢ ﺇﻻ ﺍﻧﺘﺸﺮ ﻣﺎ ﻋﻨﺪﻩ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻟﻐﺪ ﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ ﻓﻠﺒﺴﻮﺍ ﺍﻟﻮﺷﻲ ﻭﻋﻤﺎﺋﻢ ﺍﳋﺰ ﻭﺍﳌﻄﺎﺭﻑ ﻭﻏﺪﻭﺍ ﻋﻠﻴﻪ ﻓﻠﻤﺎ ﺩﺧﻠﻮﺍ ﻋﻠﻴـﻪ‬
‫ﻗﻴﻞ ﳍﻢ ﺍﺭﺟﻌﻮﺍ‪.‬‬
‫ﻓﻘﺎﻝ ﻷﺻﺤﺎﺑﻪ‪ :‬ﻛﻴﻒ ﺭﺃﻳﺘﻢ ﻫﺬﻩ ﺍﳍﻴﺌﺔ ؟‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻫﺬﻩ ﺍﳍﻴﺌﺔ ﺃﺷﺒﻪ ‪‬ﻴﺌﺔ ﺍﻟﺮﺟﺎﻝ ﻣﻦ ﺗﻠﻚ ﺍﻷﻭﱃ ﻭﻫﻢ ﺃﻭﻟﺌﻚ‪.‬‬
‫ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ ﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ ﻓﺸﺪﻭﺍ ﻋﻠﻴﻬﻢ ﺳﻼﺣﻬﻢ ﻭﻟﺒﺴﻮﺍ ﺍﻟﺒﻴﺾ ﻭﺍﳌﻐﺎﻓﺮ ﻭﺗﻘﻠﺪﻭﺍ ﺍﻟـﺴﻴﻮﻑ‬
‫ﻭﺃﺧﺬﻭﺍ ﺍﻟﺮﻣﺎﺡ ﻭﺗﻨﻜﺒﻮﺍ ﺍﻟﻘﺴﻲ ﻭﺭﻛﺒﻮﺍ ﺧﻴﻮﳍﻢ ﻭﻏﺪﻭﺍ‪ ،‬ﻓﻨﻈﺮ ﺇﻟﻴﻬﻢ ﺻﺎﺣﺐ ﺍﻟﺼﲔ ﻓﺮﺃﻯ ﺃﻣﺜﺎﻝ ﺍﳉﺒﺎﻝ‬

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 ‫‪٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻣﻘﺒﻠﺔ ﻓﻠﻤﺎ ﺩﻧﻮﺍ ﺭﻛﺰﻭﺍ ﺭﻣﺎﺣﻬﻢ ﰒ ﺃﻗﺒﻠﻮﺍ ﳓﻮﻫﻢ ﻣﺸﻤﺮﻳﻦ ﻓﻘﻴﻞ ﳍﻢ ﻗﺒﻞ ﺃﻥ ﻳﺪﺧﻠﻮﺍ ‪ :‬ﺍﺭﺟﻌﻮﺍ ﳌﺎ ﺩﺧـﻞ‬
‫ﻗﻠﻮ‪‬ﻢ ﻣﻦ ﺧﻮﻓﻬﻢ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻓﺎﻧﺼﺮﻓﻮﺍ ﻓﺮﻛﺒﻮﺍ ﺧﻴﻮﳍﻢ ﻭﺍﺧﺘﻠﺠﻮﺍ ﺭﻣﺎﺣﻬﻢ ﰒ ﺩﻓﻌﻮﺍ ﺧﻴﻮﳍﻢ ﻛﺄ‪‬ﻢ ﻳﺘﻄﺎﺭﺩﻭﻥ ‪‬ﺎ‬
‫ﻓﻘﺎﻝ ﺍﳌﻠﻚ ﻷﺻﺤﺎﺑﻪ ‪ :‬ﻛﻴﻒ ﺗﺮﻭ‪‬ﻢ ؟‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻣﺎ ﺭﺃﻳﻨﺎ ﻣﺜﻞ ﻫﺆﻻﺀ ﻗﻂ‪.‬‬
‫ﻓﻠﻤﺎ ﺃﻣﺴﻰ ﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ ﺍﳌﻠﻚ ﺃﻥ ﺍﺑﻌﺜﻮﺍ ﺇﱄ ﺯﻋﻴﻤﻜﻢ ﻭﺃﻓﻀﻠﻜﻢ ﺭﺟﻼ ﻓﺒﻌﺜﻮﺍ ﺇﻟﻴﻪ ﻫﺒﲑﺓ ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺣـﲔ‬
‫ﺩﺧﻞ ﻋﻠﻴﻪ ‪:‬‬
‫ﻗﺪ ﺭﺃﻳﺘﻢ ﻋﻈﻴﻢ ﻣﻠﻜﻲ ﻭﺇﻧﻪ ﻟﻴﺲ ﺃﺣﺪ ﳝﻨﻌﻜﻢ ﻣﲏ ﻭﺃﻧﺘﻢ ﰲ ﺑﻼﺩﻱ ‪ ،‬ﻭﺇﳕﺎ ﺃﻧﺘﻢ ﲟﱰﻟﺔ ﺍﻟﺒﻴﻀﺔ ﰲ ﻛﻔﻲ ﻭﺃﻧﺎ‬
‫ﺳﺎﺋﻠﻚ ﻋﻦ ﺃﻣﺮ ﻓﺈﻥ ﱂ ﺗﺼﺪﻗﲏ ﻗﺘﻠﺘﻜﻢ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﺳﻞ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﱂ ﺻﻨﻌﺘﻢ ﻣﺎ ﺻﻨﻌﺘﻢ ﻣﻦ ﺍﻟﺰﻱ ﰲ ﺍﻟﻴﻮﻡ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﺎﻟﺚ ؟‬
‫ﻗﺎﻝ ‪ :‬ﺃﻣﺎ ﺯﻳﻨﺎ ﺍﻷﻭﻝ ﻓﻠﺒﺎﺳﻨﺎ ﰲ ﺃﻫﺎﻟﻴﻨﺎ ﻭﺭﳛﻨﺎ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﺃﻣﺎ ﻳﻮﻣﻨﺎ ﺍﻟﺜﺎﱐ ﻓﺈﺫﺍ ﺃﺗﻴﻨﺎ ﺃﻣﺮﺍﺀﻧﺎ‪ ،‬ﻭﺃﻣـﺎ ﺍﻟﻴـﻮﻡ‬
‫ﺍﻟﺜﺎﻟﺚ ﻓﺰﻳﻨﺎ ﻟﻌﺪﻭﻧﺎ ﻓﺈﺫﺍ ﻫﺎﺟﻨﺎ ﻫﻴﺞ ﻭﻓﺰﻉ ﻛﻨﺎ ﻫﻜﺬﺍ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻣﺎ ﺃﺣﺴﻦ ﻣﺎ ﺩﺑﺮﰎ ﺩﻫﺮﻛﻢ‪ ،‬ﻓﺎﻧﺼﺮﻓﻮﺍ ﺇﱃ ﺻﺎﺣﺒﻜﻢ ﻓﻘﻮﻟﻮﺍ ﻟﻪ ﻳﻨﺼﺮﻑ‪ ،‬ﻓﺈﱐ ﻗﺪ ﻋﺮﻓﺖ ﺣﺮﺻـﻪ‬
‫ﻭﻗﻠﺔ ﺃﺻﺤﺎﺑﻪ ﻭﺇﻻ ﺑﻌﺜﺖ ﻋﻠﻴﻜﻢ ﻣﻦ ﻳﻬﻠﻜﻜﻢ ﻭﻳﻬﻠﻜﻪ‪.‬‬
‫ﻗﺎﻝ ﻟﻪ ‪ :‬ﻛﻴﻒ ﻳﻜﻮﻥ ﻗﻠﻴﻞ ﺍﻷﺻﺤﺎﺏ ﻣﻦ ﺧﻴﻠﻪ ﰲ ﺑﻼﺩﻙ ﻭﺁﺧﺮﻫﺎ ﰲ ﻣﻨﺎﺑﺖ ﺍﻟﻘﺘﻞ‪ ،‬ﻭﻛﻴـﻒ ﻳﻜـﻮﻥ‬
‫ﺣﺮﻳﺼﺎ ﻣﻦ ﺧﻠﻒ ﺍﻟﺪﻧﻴﺎ ﻗﺎﺩﺭﺍ ﻋﻠﻴﻬﺎ ﻭﻏﺰﺍﻙ ؟‬
‫ﻭﺃﻣﺎ ﲣﻮﻳﻔﻚ ﺇﻳﺎﻧﺎ ﺑﺎﻟﻘﺘﻞ ﻓﺈﻥ ﻟﻨﺎ ﺁﺟﺎﻻ ﺇﺫﺍ ﺣﻀﺮﺕ ﻓﺄﻛﺮﻣﻬﺎ ﺍﻟﻘﺘﻞ ‪ ،‬ﻓﻠﺴﻨﺎ ﻧﻜﺮﻫﻪ ﻭﻻ ﳔﺎﻓﻪ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻓﻤﺎ ﺍﻟﺬﻱ ﻳﺮﺿﻲ ﺻﺎﺣﺒﻚ ؟‬
‫ﻗﺎﻝ ‪:‬ﺇﻧﻪ ﻗﺪ ﺣﻠﻒ ﺃﻻ ﻳﻨﺼﺮﻑ ﺣﱴ ﻳﻄﺄ ﺃﺭﺿﻜﻢ ﻭﳜﺘﻢ ﻣﻠﻮﻛﻜﻢ ﻭﻳﻌﻄﻰ ﺍﳉﺰﻳﺔ‪.‬‬
‫ﻗﺎﻝ ‪ :‬ﻓﺈﻧﺎ ﳔﺮﺟﻪ ﻣﻦ ﳝﻴﻨﻪ ﻧﺒﻌﺚ ﺇﻟﻴﻪ ﺑﺘﺮﺍﺏ ﻣﻦ ﺗﺮﺍﺏ ﺃﺭﺿﻨﺎ ﻓﻴﻄﺆﻩ ‪ ،‬ﻭﻧﺒﻌﺚ ﺑﺒﻌﺾ ﺃﺑﻨﺎﺋﻨﺎ ﻓﻴﺨـﺘﻤﻬﻢ‬
‫ﻭﻧﺒﻌﺚ ﺇﻟﻴﻪ ﲜﺰﻳﺔ ﻳﺮﺿﺎﻫﺎ‪.‬‬
‫ﻗﺎﻝ ‪:‬ﻓﺪﻋﺎ ﺑﺼﺤﺎﻑ ﻣﻦ ﺫﻫﺐ ﻓﻴﻬﺎ ﺗﺮﺍﺏ ﻭﺑﻌﺚ ﲝﺮﻳﺮ ﻭﺫﻫﺐ ﻭﺃﺭﺑﻌﺔ ﻏﻠﻤﺎﻥ ﻣﻦ ﺃﺑﻨـﺎﺀ ﻣﻠـﻮﻛﻬﻢ ﰒ‬
‫ﺃﺟﺎﺯﻫﻢ ﻓﺄﺣﺴﻦ ﺟﻮﺍﺋﺰﻫﻢ ﻓﺴﺎﺭﻭﺍ ﻓﻘﺪﻣﻮﺍ ﲟﺎ ﺑﻌﺚ ﺑﻪ ﻓﻘﺒﻞ ﻗﺘﻴﺒﺔ ﺍﳉﺰﻳﺔ ﻭﺧﺘﻢ ﺍﻟﻐﻠﻤﺔ ﻭﺭﺩﻫﻢ ﻭﻭﻃـﻰﺀ‬
‫ﺍﻟﺘﺮﺍﺏ ﻓﻘﺎﻝ ﺳﻮﺍﺩﺓ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺴﻠﻮﱄ ‪:‬‬
‫ﻻ ﻋﻴﺐ ﰲ ﺍﻟﻮﻓﺪ ﺍﻟﺬﻳﻦ ﺑﻌﺜﺘﻬﻢ **** ﻟﻠﺼﲔ ﺇﻥ ﺳﻠﻜﻮﺍ ﻃﺮﻳﻖ ﺍﳌﻨﻬﺞ‬
‫ﻛﺴﺮﻭﺍ ﺍﳉﻔﻮﻥ ﻋﻠﻰ ﺍﻟﻘﺬﻯ ﺧﻮﻑ ﺍﻟﺮﺩﻯ ******ﺣﺎﺷﺎ ﺍﻟﻜﺮﱘ ﻫﺒﲑﺓ ﺑﻦ ﻣﺸﻤﺮﺝ‬
‫ﱂ ﻳﺮﺽ ﻏﲑ ﺍﳋﺘﻢ ﰲ ﺃﻋﻨﺎﻗﻬﻢ ****** ﻭﺭﻫﺎﺋﻦ ﺩﻓﻌﺖ ﲝﻤﻞ ﲰﺮﺝ‬
‫ﺃﺩﻯ ﺭﺳﺎﻟﺘﻚ ﺍﻟﱵ ﺍﺳﺘﺮﻋﻴﺘﻪ ***** ﻭﺃﺗﺎﻙ ﻣﻦ ﺣﻨﺚ ﺍﻟﻴﻤﲔ ﲟﺨﺮﺝ‬

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 ‫‪٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺗﺎﺭﻳﺦ ﺍﻟﻄﱪﻱ‬
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‫ﺇﻥ ﺍﻟﺬﻱ ﺃﳒﺐ ﻣﺜﻞ ﺍﻟﻘﺎﺋﺪ ﺍﳌﻈﻔﺮ ﻗﺘﻴﺒﺔ ﺑﻦ ﻣﺴﻠﻢ ﺍﻟﺒﺎﻫﻠﻲ ﺭﲪﻪ ﺍﷲ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻳﻨﺠﺐ ﻣﺜﻠﻪ ﺍﻟﻜـﺜﲑﻳﻦ‬
‫ﺍﻟﻴﻮﻡ ﻭﻏﺪﺍ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻭﺃﺣﺴﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺣﻔﻈﻪ ﺍﷲ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺳﻴﻜﺘﺐ ﺗﺎﺭﳜﻬﻢ ﺑﺄﺣﺮﻑ ﻣﻦ ﻧﻮﺭ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
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‫ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫ﻱ‬
‫ﺐ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟﹶﺄ ﹾﻏِﻠ‪‬ﺒ ‪‬ﻦ ﹶﺃﻧ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ ‪‬ﺳﻠِﻲ ِﺇ ﱠﻥ ﺍﻟﻠﱠـ ‪‬ﻪ ﻗﹶـ ِﻮ ‪‬‬
‫ﲔ ) ‪ (٢٠‬ﹶﻛ‪‬ﺘ ‪‬‬
‫ﻚ ﻓِﻲ ﺍ َﻷ ﹶﺫﱢﻟ ‪‬‬
‫ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﺤ‪‬ﺎﺩ‪‬ﻭ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ ﹸﺃ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫‪‬ﻋﺰِﻳ ‪‬ﺰ ) ‪ (٢١‬ﺍ‪‬ﺎﺩﻟﺔ‪.‬‬
‫ﻭﻫﺬﺍ ﻭﻋﺪ ﺍﷲ ﺍﻟﺼﺎﺩﻕ ﺍﻟﺬﻱ ﻛﺎﻥ ﻭﺍﻟﺬﻱ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﳑﺎ ﻗﺪ ﻳﺒﺪﻭ ﺃﺣﻴﺎﻧﺎ ﻣـﻦ ﺍﻟﻈـﺎﻫﺮ‬
‫ﺍﻟﺬﻱ ﳜﺎﻟﻒ ﻫﺬﺍ ﺍﻟﻮﻋﺪ ﺍﻟﺼﺎﺩﻕ ‪.‬‬
‫ﻓﺎﻟﺬﻱ ﻭﻗﻊ ﺑﺎﻟﻔﻌﻞ ﺃﻥ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻗﺪ ﻏﻠﺒﺎ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺸﺮﻙ ‪ .‬ﻭﺍﺳﺘﻘﺮﺕ ﺍﻟﻌﻘﻴﺪﺓ ﰲ ﺍﷲ ﰲ ﻫﺬﻩ‬
‫ﺍﻷﺭﺽ ؛ ﻭﺩﺍﻧﺖ ﳍﺎ ﺍﻟﺒﺸﺮﻳﺔ ﺑﻌﺪ ﻛﻞ ﻣﺎ ﻭﻗﻒ ﰲ ﻃﺮﻳﻘﻬﺎ ﻣﻦ ﻋﻘﺒﺎﺕ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻮﺛﻨﻴﺔ ‪ ،‬ﻭﺑﻌﺪ ﺍﻟـﺼﺮﺍﻉ‬
‫ﺍﻟﻄﻮﻳﻞ ﻣﻊ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺸﺮﻙ ﻭﺍﻹﳊﺎﺩ ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﻓﺘﺮﺍﺕ ﻋﺎﺩ ﻓﻴﻬﺎ ﺍﻹﳊﺎﺩ ﺃﻭ ﺍﻟﺸﺮﻙ ﺇﱃ ﺍﻟﻈﻬـﻮﺭ‬
‫ﰲ ﺑﻌﺾ ﺑﻘﺎﻉ ﺍﻷﺭﺽ ‪ -‬ﻛﻤﺎ ﻳﻘﻊ ﺍﻵﻥ ﰲ ﺍﻟﺪﻭﻝ ﺍﳌﻠﺤﺪﺓ ﻭﺍﻟﻮﺛﻨﻴﺔ ‪ -‬ﻓﺈﻥ ﺍﻟﻌﻘﻴﺪﺓ ﰲ ﺍﷲ ﻇﻠـﺖ ﻫـﻲ‬
‫ﺍﳌﺴﻴﻄﺮﺓ ﺑﺼﻔﺔ ﻋﺎﻣﺔ ‪ .‬ﻓﻀﻼ ﻋﻠﻰ ﺃﻥ ﻓﺘﺮﺍﺕ ﺍﻹﳊﺎﺩ ﻭﺍﻟﻮﺛﻨﻴﺔ ﺇﱃ ﺯﻭﺍﻝ ﻣﺆﻛﺪ ‪ ،‬ﻷ‪‬ﺎ ﻏﲑ ﺻﺎﳊﺔ ﻟﻠﺒﻘﺎﺀ ‪.‬‬
‫ﻭﺍﻟﺒﺸﺮﻳﺔ ‪‬ﺘﺪﻱ ﰲ ﻛﻞ ﻳﻮﻡ ﺇﱃ ﺃﺩﻟﺔ ﺟﺪﻳﺪﺓ ‪‬ﺪﻱ ﺇﱃ ﺍﻻﻋﺘﻘﺎﺩ ﰲ ﺍﷲ ﻭﺍﻟﺘﻤﻜﲔ ﻟﻌﻘﻴﺪﺓ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻮﺣﻴﺪ‬
‫ﻭﺍﳌﺆﻣﻦ ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﻭﻋﺪ ﺍﷲ ﻋﻠﻰ ﺃﻧﻪ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻮﺍﻗﻌﺔ ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺼﻐﲑ ﰲ ﺟﻴـﻞ ﳏـﺪﻭﺩ ﺃﻭ ﰲ‬
‫ﺭﻗﻌﺔ ﳏﺪﻭﺩﺓ ﳜﺎﻟﻒ ﺗﻠﻚ ﺍﳊﻘﻴﻘﺔ ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻮﺍﻗﻊ ﻫﻮ ﺍﻟﺒﺎﻃﻞ ﺍﻟﺰﺍﺋﻞ ‪ .‬ﺍﻟﺬﻱ ﻳﻮﺟﺪ ﻓﺘﺮﺓ ﰲ ﺍﻷﺭﺽ ﳊﻜﻤﺔ‬
‫ﺧﺎﺻﺔ ‪ .‬ﻟﻌﻠﻬﺎ ﺍﺳﺘﺠﺎﺷﺔ ﺍﻹﳝﺎﻥ ﻭﺇﻫﺎﺟﺘﻪ ﻟﺘﺤﻘﻴﻖ ﻭﻋﺪ ﺍﷲ ﰲ ﻭﻗﺘﻪ ﺍﳌﺮﺳﻮﻡ ‪.‬‬
‫ﻭﺣﲔ ﻳﻨﻈﺮ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻴﻮﻡ ﺇﱃ ﺍﳊﺮﺏ ﺍﳍﺎﺋﻠﺔ ﺍﻟﱵ ﺷﻨﻬﺎ ﺃﻋﺪﺍﺀ ﺍﻹﳝﺎﻥ ﻋﻠﻰ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﰲ ﺻﻮﺭﻫﺎ ﺍﳌﺘﻨﻮﻋﺔ‬
‫‪ ،‬ﻣﻦ ﺑﻄﺶ ﻭﻣﻦ ﺿﻐﻂ ﻭﻣﻦ ﻛﻴﺪ ﺑﻜﻞ ﺻﻨﻮﻑ ﺍﻟﻜﻴﺪ ﰲ ﻋﻬﻮﺩ ﻣﺘﻄﺎﻭﻟﺔ ‪ ،‬ﺑﻠﻎ ﰲ ﺑﻌﻀﻬﺎ ﻣـﻦ ﻋﻨـﻒ‬
‫ﺍﳊﻤﻠﺔ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﺃﻥ ﻗﺘﻠﻮﺍ ﻭﺷﺮﺩﻭﺍ ﻭﻋﺬﺑﻮﺍ ﻭﻗﻄﻌﺖ ﺃﺭﺯﺍﻗﻬﻢ ﻭﺳﻠﻄﺖ ﻋﻠﻴﻬﻢ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﻨﻜﺎﻳﺔ ‪ .‬ﰒ‬
‫ﺑﻘﻲ ﺍﻹﳝﺎﻥ ﰲ ﻗﻠﻮﺏ ﺍﳌﺆﻣﻨﲔ ‪ ،‬ﳛﻤﻴﻬﻢ ﻣﻦ ﺍﻻ‪‬ﻴﺎﺭ ‪ ،‬ﻭﳛﻤﻲ ﺷﻌﻮ‪‬ﻢ ﻛﻠﻬﺎ ﻣـﻦ ﺿـﻴﺎﻉ ﺷﺨـﺼﻴﺘﻬﺎ‬
‫ﻭﺫﻭﺑﺎ‪‬ﺎ ﰲ ﺍﻷﻣﻢ ﺍﳍﺎﲨﺔ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﻣﻦ ﺧﻀﻮﻋﻬﺎ ﻟﻠﻄﻐﻴﺎﻥ ﺍﻟﻐﺎﺷﻢ ﺇﻻ ﺭﻳﺜﻤﺎ ﺗﻨﻘﺾ ﻋﻠﻴـﻪ ﻭﲢﻄﻤـﻪ ‪. .‬‬
‫ﺣﲔ ﻳﻨﻈﺮ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﰲ ﺍﳌﺪﻯ ﺍﳌﺘﻄﺎﻭﻝ ﳚﺪ ﻣﺼﺪﺍﻕ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ .‬ﳚﺪﻩ ﰲ ﻫﺬﺍ ﺍﻟﻮﺍﻗـﻊ‬
‫ﺫﺍﺗﻪ ﺑﺪﻭﻥ ﺣﺎﺟﺔ ﺇﱃ ﺍﻻﻧﺘﻈﺎﺭ ﺍﻟﻄﻮﻳﻞ !!‬

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 ‫‪١٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻋﻠﻰ ﺃﻳﺔ ﺣﺎﻝ ﻓﻼ ﳜﺎﰿ ﺍﳌﺆﻣﻦ ﺷﻚ ﰲ ﺃﻥ ﻭﻋﺪ ﺍﷲ ﻫﻮ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﺎﺋﻨﺔ ﺍﻟﱵ ﻻ ﺑﺪ ﺃﻥ ﺗﻈﻬﺮ ﰲ ﺍﻟﻮﺟﻮﺩ‬
‫‪ ،‬ﻭﺃﻥ ﺍﻟﺬﻳﻦ ﳛﺎﺩﻭﻥ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻫﻢ ﺍﻷﺫﻟﻮﻥ ‪ ،‬ﻭﺃﻥ ﺍﷲ ﻭﺭﺳﻠﻪ ﻫﻢ ﺍﻟﻐﺎﻟﺒﻮﻥ ‪ .‬ﻭﺃﻥ ﻫﺬﺍ ﻫـﻮ ﺍﻟﻜـﺎﺋﻦ‬
‫ﻭﺍﻟﺬﻱ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ‪ .‬ﻭﻟﺘﻜﻦ ﺍﻟﻈﻮﺍﻫﺮ ﻏﲑ ﻫﺬﺍ ﻣﺎ ﺗﻜﻮﻥ !‬
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‫ﻟﻘﺪ ﻛﻨﺖ ﺃﲰﻊ ﻋﻦ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺣﻔﻈﻪ ﻣﻨﺬ ﻣﺪﺓ ﻭﱂ ﻳﻜﻦ ﺑﲔ ﻳﺪﻱ ﺃﻳﺔ ﺗﺮﲨﺔ ﺃﻭ ﻣﻌﻠﻮﻣﺎﺕ ﻋﻨﻪ‪ ،‬ﻭﻇﻬـﺮ‬
‫ﳒﻤﻪ ﺑﻌﺪ ﺍﺣﺘﻼﻝ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻓﺘﺎﺑﻌﺖ ﺃﺧﺒﺎﺭﻩ ﻋﻦ ﻛﺜﺐ ﻭﺃﻧﺎ ﺑﺸﻮﻕ ﻛﺒﲑ ﳌﻌﺮﻓﺔ ﺍﳌﺰﻳﺪ ﻣﻨﻬﺎ‪ ،‬ﻭﺃﺧﲑﺍ ﺭﺃﻳـﺖ‬
‫ﺍﻟﻔﻠﻢ ﺍﻟﺬﻱ ﺃﻋﺪ ﻋﻦ ﺣﻴﺎﺓ ﺍﻟﺰﺭﻗﺎﻭﻱ ـ ﺣﻔﻈﻪ ﺍﷲ ـ ﻭﻗﺪ ﺭﺃﻳﺘﻪ ﺃﻛﺜﺮ ﻣﻦ ﻣﺮﺓ‪ ،‬ﻭﻫﻮ ﻓﻠﻢ ﻭﺛﺎﺋﻘﻲ ﻭﺩﻗﻴﻖ‬
‫ﺟﺪﺍ ﻋﻦ ﺣﻴﺎﺓ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻣﻦ ﻫﲑﺍﺕ ﺇﱃ ﺍﻟﻌﺮﺍﻕ ﻭﻓﻴﻬﺎ ﺷﻬﺎﺩﺓ ﺍﻟﻌﺪﻭ ﻭﺍﻟﺼﺪﻳﻖ‪ ،‬ﻭﻗﺪ ﻟﻔﺖ ﺍﻧﺘﺒﺎﻫﻲ ﺍﻷﻣﻮﺭ‬
‫ﺍﻟﺘﺎﻟﻴﺔ ﻭﺍﻟﱵ ﻋﻠﻘﺖ ﻋﻠﻴﻬﺎ ﲨﻴﻌﺎ ﻭﻫﻲ‪:‬‬
‫ﺃﻭﻻ‪ -‬ﻧﺸﺄﺓ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻛﺎﻧﺖ ﻧﺸﺄﺓ ﻃﻴﺒﺔ ﻃﺎﻫﺮﺓ ﻛﺮﳝﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ‪.‬‬
‫ﺛﺎﻧﻴﺎ – ﻗﺮﺏ ﺍﳌﺴﺠﺪ )) ﻣﺴﺠﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ (( ﻣﻦ ﺑﻴﺘﻪ ﺣﻴﺚ ﺻﺎﺭ ﺑﻴﺘﻪ ﺍﻟﺜﺎﱐ‪.‬‬
‫ﺛﺎﻟﺜﺎ – ﻗﺮﺏ ﺑﻴﺘﻪ ﻣﻦ ﺍﳌﻘﱪﺓ ﺣﻴﺚ ﻛﺎﻧﺖ ﺗﺬﻛﺮﻩ ﺑﺎﳌﻮﺕ ﺍﻟﺬﻱ ﻻ ﻣﻔﺮ ﻣﻨﻪ‪،‬ﻟﻘﺪ ﺃﻳﻘﻦ ﺃﻧﻪ ﻟﻦ ﳝﻮﺕ ﺇﻻ ﰲ‬
‫ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺣﺪﺩﻩ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺭﺍﺑﻌﺎ – ﻧﻈﺮﺗﻪ ﺍﻟﺒﻌﻴﺪﺓ ﺇﱃ ﻓﻠﺴﻄﲔ ﺍﳊﺒﻴﺒﺔ ﺍﳌﻐﺘﺼﺒﺔ ﻭﺍﻟﱵ ﻻ ﻳﻔﺼﻞ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﺳﻮﻯ ‪‬ﺮ ﺻـﻐﲑ ﻣـﻦ‬
‫ﺍﻟﺴﻬﻞ ﺟﺪﺍ ﻋﺒﻮﺭﻩ‪.‬‬
‫ﺧﺎﻣﺴﺎ – ﻭﰲ ﺍﳌﺴﺠﺪ ﺗﻠﻘﻦ ﺍﻟﻌﻠﻢ ﻭﺑﺪﺃ ﺍﻟﻔﻜﺮ ﺍﳉﻬﺎﺩﻱ ﻳﻨﻀﺞ ﺭﻭﻳﺪﺍ ﺭﻭﻳﺪﺍ ﻭﻻ ﺳﻴﻤﺎ ﺃﻧﻪ ﻳﺴﻤﻊ ﺑﺄﺧﺒﺎﺭ‬
‫ﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﻻ ﺳﻴﻤﺎ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻓﺘﻤﲎ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻢ‪.‬‬
‫ﺳﺎﺩﺳﺎ – ﻭﻣﻦ ﺻﻔﺎﺗﻪ ﺍﻟﱵ ﺫﻛﺮﺕ ﺍﻟﺼﻤﺖ ﺍﻟﻄﻮﻳﻞ‪.‬‬
‫ﺳﺎﺑﻌﺎ – ﺫﻫﺎﺑﻪ ﻟﻠﺠﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﻫﻮ ﱂ ﻳﺘﺠﺎﻭﺯ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﻋﻤﺮﻩ ﻓﻴﺸﺎﺭﻙ ﰲ‬
‫ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﶈﺎﺭﺑﺔ ﺃﻋﺪﺍﺀ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﻨﺎﻙ ﻳﻠﺘﻘﻲ ﲞﲑﺓ ﺍﳋﱪﺍﺕ ﺍﳉﻬﺎﺩﻳﺔ ﻭﺍﻟﻔﻜﺮﻳـﺔ ﰲ ﺍﻟﻌـﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ ﻓﻴﻨﻬﻞ ﻣﻦ ﻣﻌﻴﻨﻬﻢ ‪ ،‬ﻭﻳﺘﺪﺭﺏ ﻋﻠﻰ ﻓﻨﻮﻥ ﺍﻟﻘﺘﺎﻝ ﻭﺍﻟﱰﺍﻝ‪.‬‬
‫ﺛﺎﻣﻨﺎ – ﻭﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻳﺰﻭﺝ ﺃﺣﺪ ﺍ‪‬ﺎﻫﺪﻳﻦ‪ ،‬ﺍﻟﺬﻳﻦ ﻓﻘﺪﻭﺍ ﺳﺎﻗﻬﻢ ﰲ ﺍﳉﻬﺎﺩ‪ ،‬ﻳﺰﻭﺟﻪ ﺇﺣﺪﻯ ﺃﺧﻮﺍﺗـﻪ‪،‬‬
‫ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺣﺴﻪ ﺍﻹﺳﻼﻣﻲ ﺍﳌﺮﻫﻒ‪ ،‬ﻓﻬﻮ ﻳﺮﻳﺪ ﺃﻥ ﻳﻜﺎﻓﺌﻪ ﻋﻠﻰ ﻋﻤﻠﻪ ﺍﳉﻬﺎﺩﻱ ﻭﻳﻘﺘـﺪﻱ ﺑﺎﻟـﺴﻠﻒ‬
‫ﺍﻟﺼﺎﱀ ﻭﺃﻧﻌﻢ ﺑﻪ ﻣﻦ ﺍﻗﺘﺪﺍﺀ ﳓﻦ ﺑﺄﻣﺲ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ‪.‬‬
‫ﺗﺎﺳﻌﺎ‪ -‬ﲤﻴﺰﺕ ﺷﺨﺼﻴﺔ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ ﲝﺐ ﺍﳊﺮﻳﺔ ﻭﺍﻟﺒﺤﺚ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﻭﻣﻦ ﰒ ﻛـﺎﻥ ﻳﻜـﺮﻩ‬
‫ﺍﻟﺘﺒﻌﻴﺔ ﺍﻟﻌﻤﻴﺎﺀ‪.‬‬
‫ﻋﺎﺷﺮﺍ – ﺍﻟﺰﺭﻗﺎﻭﻱ ﳛﺐ ﺍﻷﻭﻻﺩ ﻛﺜﲑﺍ ﻭﻳﺘﻤﲎ ﺃﻥ ﻳﺄﺗﻴﻪ ﻛﻞ ﻳﻮﻡ ﻭﻟﺪ‪.‬‬
‫ﺍﳊﺎﺩﻱ ﻋﺸﺮ – ﳌﺎ ﺗﻮﻗﻒ ﺍﳉﻬﺎﺩ ﺍﻷﻓﻐﺎﱐ‪ ،‬ﻭﺃﻭﻗﻊ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﺑﲔ ﺍ‪‬ﺎﻫﺪﻳﻦ‪ ،‬ﻭﺍﺳﺘﻠﻢ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻣﻦ ﱂ‬
‫ﻳﻜﻦ ﻟﻪ ﺑﺎﻉ ﰲ ﺍﳉﻬﺎﺩ ﺿﺪ ﺍﻟﺸﻴﻮﻋﻴﲔ‪ ،‬ﺍﺿﻄﺮ ﻟﺘﺮﻙ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻷﺭﺩﻥ‪.‬‬

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 ‫‪١١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻛﺎﻥ ﳑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻦ ﺍﻟﺴﺠﻦ ‪:‬‬

‫‪ -١‬ﺍﻟﺘﻀﻠﻊ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻻ ﺳﻴﻤﺎ ﻣﻦ ﺷﻴﺨﻪ ﺍﳌﻘﺪﺳﻲ ﻭﻛﺬﻟﻚ ﺣﻔﻆ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﺍﻟﺬﻱ ﻫﻮ ﺃﺳﺎﺱ ﺳﻌﺎﺩﺓ ﻫﺬﻩ ﺍﻷﻣﺔ ﰲ ﺍﻟﺪﺍﺭﻳﻦ‪.‬‬
‫‪ -٢‬ﺍﻟﺴﺠﻦ ﻗﺪ ﻳﻜﻮﻥ ﻧﻌﻤﺔ ﻋﻠﻰ ﻗﻮﻡ ﻧﻘﻤﺔ ﻋﻠﻰ ﺁﺧﺮﻳﻦ ﻭﻟﻘﺪ ﻛﺎﻥ ﻧﻌﻤﺔ ﻋﻈﻴﻤﺔ ﻋﻠﻰ ﺍﻟﺰﺭﻗﺎﻭﻱ‬
‫ﺣﻴﺚ ﺃﻳﻘﻦ ﺃﻧﻪ ﻻ ﺣﻞ ﺇﻻ ﺑﺎﻹﺳﻼﻡ ﻭﺃﻥ ﺍﳉﻤﻴﻊ ﻳﺘﺂﻣﺮ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﺳﻮﺍﺀ ﺃﻛﺎﻧﻮﺍ ﰲ ﺍﻟـﺪﺍﺧﻞ‬
‫ﺃﻭ ﰲ ﺍﳋﺎﺭﺝ ﻭﻫﻢ ﺃﻋﺪﻯ ﺃﻋﺪﺍﺀ ﺍﻟﺒﺸﺮﻳﺔ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪.‬‬
‫‪ -٣‬ﻛﺎﻥ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻭﺍﳌﻘﺪﺳﻲ ﻧﺸﻄﲔ ﺟﺪﺍ ﺩﺍﺧﻞ ﺍﻟﺴﺠﻮﻥ‪.‬‬
‫‪ -٤‬ﺻﺎﺭ ﺍﻟﺴﺠﺎﻧﻮﻥ ﳛﺴﺒﻮﻥ ﻟﻪ ﻭﻟﻠﻤﻘﺪﺳﻲ ﺃﻟﻒ ﺣﺴﺎﺏ‪.‬‬
‫‪ -٥‬ﻛﺎﻥ ﺻﺪﺍﻋﺎ ﺑﺎﳊﻖ ﻻ ﳜﺎﻑ ﰲ ﺍﷲ ﻟﻮﻣﺔ ﻻﺋﻢ‪.‬‬
‫‪ -٦‬ﺣﻨﻴﻨﻪ ﺇﱃ ﺃﻣﻪ ﺍﻟﱵ ﺭﺑﺘﻪ ﺑﻌﺪ ﻭﻓﺎﺓ ﺃﺑﻴﻪ ﺣﻴﺚ ﻛﺎﻥ ﳛﺒﻬﺎ ﺣﺒﺎ ﲨﺎ ﻭﻗﺪ ﻗﺎﻝ ﻓﻴﻬﺎ ﻛـﺜﲑﺍ ﻣـﻦ‬
‫ﻗﺼﺎﺋﺪ ﺍﻟﺸﻌﺮ ﻭﻛﺎﻥ ﻳﺘﺠﻤﻞ ﳍﺎ ﺇﺫﺍ ﺯﺍﺭﺗﻪ ﻭﻛﺄﻥ ﻳﺄﻣﺮﻫﺎ ﺑﻄﺎﻋﺔ ﺍﷲ ﺗﻌﺎﱃ ﻷﻧﻪ ﳜﺎﻑ ﻋﻠﻴﻬﺎ ﺍﻟﻨﺎﺭ‪.‬‬
‫‪ – ٧‬ﻣﺮﺍﻓﻌﺘﻪ ﻫﻮ ﻭ ﺍﳌﻘﺪﺳﻲ ﺃﺛﻨﺎﺀ ﺍﶈﺎﻛﻤﺔ ﻓﺒﺪﻻ ﻣﻦ ﺃﻥ ﺗﻮﺟﻪ ﳍﻤﺎ ﺃﺻﺎﺑﻊ ﺍﻻ‪‬ﺎﻡ ﻓﻘﺪ ﻗﺎﻣﺎ ﳘـﺎ‬
‫ﺑﺘﻮﺟﻴﻪ ﺍﻻ‪‬ﺎﻡ ﺍﳌﺒﺎﺷﺮ ﻟﺮﺋﻴﺲ ﺍﶈﻜﻤﺔ ﻭﻟﻄﺎﻏﻮﺕ ﺍﻷﺭﺩﻥ ﻭﺍ‪‬ﻤﻮﳘﺎ ﺑﺎﻟﻜﻔﺮ ﻭﺍﻟﺮﺩﺓ ﻭﺍﳌﺮﻭﻕ ﻣـﻦ ﺍﻟـﺪﻳﻦ‬
‫ﻷ‪‬ﻢ ﺑﺪﻟﻮﺍ ﺷﺮﻉ ﺍﷲ ﻭﺃﺑﺎﺣﻮﺍ ﻣﺎ ﺣﺮﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣﻜﻤﻮﺍ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﻣﺮﻫﻢ ﺑﺎﻟﻌﻮﺩﺓ ﺇﱃ ﺍﷲ‬
‫ﻭﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺮﺩﺓ‪.‬‬
‫‪ -٨‬ﲢﺬﻳﺮ ﺍﻟﺪﺍﻋﻴﺔ ﺍﻹﺳﻼﻣﻲ ﻟﻴﺚ ﺷﺒﻴﻼﺕ ﰲ ﺍﻟﺴﺠﻦ ﺍﻟﱰﻻﺀ ﻣﻦ ﺍﳉﻠـﻮﺱ ﻣـﻊ ﺍﻟﺰﺭﻗـﺎﻭﻱ‬
‫ﻭﺍﳌﻘﺪﺳﻲ‪.‬‬
‫‪ -٩‬ﺇﳝﺎﻥ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺴﻨﻮﺍﺕ ﺍﳋﻤﺲ ﺃﻥ ﺍﻻﺣﺘﻜﺎﻡ ﺇﱃ ﻣﻨﻬﺞ ﺍﷲ ﰲ ﻛﺘﺎﺑـﻪ ﻟـﻴﺲ‬
‫ﻧﺎﻓﻠﺔ ﻭﻻ ﺗﻄﻮﻋﺎ ﻭﻻ ﻣﻮﺿﻊ ﺍﺧﺘﻴﺎﺭ ‪ ،‬ﺇﳕﺎ ﻫﻮ ﺍﻹﳝﺎﻥ ‪ .‬ﺃﻭ ‪ ..‬ﻓﻼ ﺇﳝﺎﻥ ‪..‬‬
‫ﺍﻟﺜﺎﱐ ﻋﺸﺮ – ﻛﺎﻥ ﻳﺘﻄﻠﻊ ﺇﱃ ﺍﳋﻼﺹ ﻣﻦ ﻫﺬﺍ ﺍﻟﺴﺠﻦ ﺍﻟﻈﺎﱂ ﺃﻫﻠﻪ ﻭﲟﺠﺮﺩ ﺧﺮﻭﺟﻪ ﻣﻦ ﺍﻟﺴﺠﻦ ﻫـﺎﺟﺮ‬
‫ﺇﱃ ﺃﺭﺽ ﺍﷲ ﺍﻟﻮﺍﺳﻌﺔ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ – ﻛﺎﻥ ﺍﻟﻄﻐﺎﺓ ﰲ ﺍﻷﺭﺩﻥ ﻗﺪ ﺃﻭﺣﻮﺍ ﺇﻟﻴﻪ ﺑﺎﳋﺮﻭﺝ ﻣﻨﻬﺎ ﻟﻜﻮﻧﻪ ﻳﺸﻜﻞ ﺧﻄﺮﺍ ﻛـﺒﲑﺍ ﻋﻠـﻰ‬
‫ﺍﻟﻄﻐﺎﺓ ﻭﻳﻘﺾ ﻣﻀﺎﺟﻌﻬﻢ ﻭﻻ ﺳﻴﻤﺎ ﺃﻧﻪ ﻗﺪ ﺍﻛﺘﺴﺐ ﺷﻌﺒﻴﺔ ﻭﺍﺳﻌﺔ ﺑﺴﺒﺐ ﺛﺒﺎﺗﻪ ﻭﺟﺮﺃﺗﻪ ﰲ ﻗﻮﻝ ﺍﳊـﻖ‪،‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﳚﺐ ﺃﻥ ﻧﺪﺭﻙ ﺃﻧﻨﺎ ﺃﻣﺎﻡ ﺛﻼﺙ ﺧﻴﺎﺭﺍﺕ‪.‬‬
‫ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ – ﻟﻘﺪ ﻛﺎﻥ ﻳﺮﻳﺪ ﺃﻥ ﻳﺬﻫﺐ ﺇﱃ ﺍﻟﺸﻴﺸﺎﻥ ﳌﺴﺎﻋﺪﺓ ﺇﺧﻮﺍﻧﻪ ﻫﻨﺎﻙ ﺑﺴﺒﺐ ﻗﻠﺘﻬﻢ‪.‬‬
‫ﺍﳋﺎﻣﺲ ﻋﺸﺮ – ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﺪﺭ ﻟﻪ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻟﺸﻴﺸﺎﻥ ﻓﻘﺪ ﺫﻫﺐ ﺇﱃ ﺑﺎﻛﺴﺘﺎﻥ ﻛﻲ ﳚﺪ ﺍﻟـﺴﺒﻴﻞ‬
‫ﻭﻟﻜﻦ ﺍﻟﻄﺮﻳﻖ ﺃﻭﺻﺪ ﺃﻣﺎﻣﻪ ﻭﺗﻘﻮﻡ ﺟﻼﻭﺯﺓ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺒﺎﻛﺴﺘﺎﱐ ﺑﺈﻟﻘﺎﺀ ﺍﻟﻘﺒﺾ ﻋﻠﻴﻪ ﻭﺳﺠﻨﻪ ﻷﻧﻪ ﻻ ﳝﻠـﻚ‬
‫ﻭﺛﻴﻘﺔ !!!‬

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 ‫‪١٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ – ﺍﺿﻄﺮ ﻟﻠﺨﺮﻭﺝ ﻣﻦ ﺑﺎﻛﺴﺘﺎﻥ ﻣﻘﻴﺪﺍ ﺑﺎﻷﻏﻼﻝ ﻭﱂ ﻳﻜـﻦ ﺃﻣﺎﻣـﻪ ﺳـﻮﻯ ﺍﻟـﺬﻫﺎﺏ‬
‫ﻷﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﺍﻟﱵ ﻛﺎﻥ ﳛﻜﻤﻬﺎ ﺍﻟﻄﺎﻟﺒﺎﻥ ﻭﻫﻨﺎ ﺍﻟﺘﻘﻰ ﻣﺮﺓ ﺃﺧﺮﻯ ﺑﺰﻋﻤﺎﺀ ﺍﳉﻬﺎﺩ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﻭﺃﺧﺬ ﻳﻌﻤﻞ ﻣﻌﻬﻢ ﺑﻞ ﻭﺻﺎﺭ ﻟﻪ ﲨﺎﻋﺔ )) ﺍﻟﻔﺎﺭﻭﻕ(( ﻳﺪﺭ‪‬ﻢ ﻛﺬﻟﻚ ﻭﻟﻜﻦ ﺍﻟﺰﺭﻗـﺎﻭﻱ ﺍﻟـﺬﻱ ﻛـﺎﻥ‬
‫ﻳﺘﻌﻄﺶ ﻟﻠﺠﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻗﺪ ﺧﺎﻟﻒ ﺃﺳﻠﻮﺏ ﺗﻨﻈﻴﻢ ﺍﻟﻘﺎﻋﺪﺓ ﺑﺒﻌﺾ ﺍﻷﺷﻴﺎﺀ ﻭﺍﳋﻼﻑ ﺑﻴﻨـﻬﻤﺎ ﻛـﺎﻥ‬
‫ﺧﻼﻓﺎ ﻣﺮﺣﻠﻴﺎ‪.‬‬
‫ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ – ﻭﰲ ﻫﲑﺍﺕ ﻛﺎﻥ ﻳﺪﺭﺏ ﺃﺗﺒﺎﻋﻪ ﻟﻴﻞ ‪‬ﺎﺭ ﻭﻳﻌﺒﺌﻬﻢ ﻟﻴﻮﻡ ﻻ ﺭﻳﺐ‪.‬‬
‫ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ – ﺍﳊﺼﺎﺭ ﰲ ﻫﲑﺍﺕ ﻭﻓﻴﻪ ﺃﻣﻮﺭ ‪:‬‬
‫‪ -١‬ﻟﻘﺪ ﻗﺎﻣﺖ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻭﻣﻌﻬﺎ ﺟﻞ ﺩﻭﻝ ﺍﻟﻌﺎﱂ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻰ ﺩﻭﻟﺔ ﻃﺎﻟﺒـﺎﻥ‬
‫ﺍﳌﺴﻠﻤﺔ ﲝﺠﺔ ﻋﺪﻡ ﺗﺴﻠﻴﻤﻬﺎ ﺍﻟﺸﻴﺦ ﺍ‪‬ﺎﻫﺪ ﺃﺳﺎﻣﺔ ﺑﻦ ﻻﺩﻥ ﺣﻔﻈﻪ ﺍﷲ ﻭﻟﻮ ﻛﺎﻥ ﰲ ﺃﻳـﺔ ﺩﻭﻟـﺔ ﻋﺮﺑﻴـﺔ‬
‫ﻷﺳﻠﻤﺘﻪ ﻋﻠﻰ ﻃﺒﻖ ﻣﻦ ﺫﻫﺐ ﻷﻣﺮﻳﻜﺎ ﻟﺘﺮﺿﻰ ﻋﻨﻬﻢ ﻭﻟﻮ ﻏﻀﺐ ﺍﷲ ﻋﻠﻴﻬﻢ ﻷ‪‬ﻢ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﻠﻘﺎﺋﻪ ﺃﺻﻼ‪.‬‬
‫‪ -٢‬ﻟﻘﺪ ﻗﺎﻡ ﲢﺎﻟﻒ ﺍﻟﺸﻤﺎﻝ ﻭﺭﺍﻓﻀﺔ ﺇﻳﺮﺍﻥ ﲝﺼﺎﺭ ﻫﲑﺍﺕ ﻓﺼﺎﺭ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻭﲨﺎﻋﺘﻪ ﺑﲔ ﻓﻜـﻲ‬
‫ﻛﻤﺎﺷﺔ‪.‬‬
‫‪ -٣‬ﻟﻘﺪ ﺻﺎﺭ ﻛﺜﲑ ﻣﻨﻬﻢ ﲢﺖ ﺍﻷﺳﺮ ﻧﺘﻴﺠﺔ ﻟﺬﻟﻚ ﺣﻴﺚ ﻻ ﳝﻠﻜﻮﻥ ﺃﺳﻠﺤﺔ ﺛﻘﻴﻠﺔ ﻟﲑﺩﻭﺍ ﻋﻠـﻰ‬
‫ﺃﻭﻟﺌﻚ ﺍﻟﻔﺠﺎﺭ‪ ،‬ﻓﻤﺎﺫﺍ ﻓﻌﻞ ﺃﺑﻮ ﻣﺼﻌﺐ ﻭﻫﻮ ﰲ ﺃﺣﻠﻚ ﺍﻟﻈﺮﻭﻑ ؟؟‬
‫‪ -٤‬ﻋﺒﻘﺮﻳﺘﻪ ﺍﻟﻌﺴﻜﺮﻳﺔ ﺣﻴﺚ ﻗﺎﻝ ﳍﻢ ﺑﻌﺪ ﺍﻟﺪﻋﺎﺀ ﺃﺑﺸﺮ ﺑﺎﻟﻔﺮﺝ‪.‬‬
‫‪ -٥‬ﻭﻛﺬﻟﻚ ﺩﻓﺎﻋﻪ ﺍﳌﺴﺘﻤﻴﺖ ﻭﻣﻦ ﻣﻌﻪ ﰲ ﻗﻨﺪﻫﺎﺭ‪.‬‬
‫ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ – ﻓﻜﺮﻩ ﺍﳊﺮﻛﻲ ﺍﻟﺘﻨﻈﻴﻤﻲ‪:‬‬
‫‪-١‬ﺃﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﺍﳉﻤﺎﻋﺔ‪.‬‬
‫‪ -٢‬ﻣﺎ ﻫﻲ ﺃﻫﻢ ﺻﻔﺎﺕ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ؟‬
‫ﺍﻟﻌﺸﺮﻭﻥ ‪ -‬ﺍﻟﺰﺭﻗﺎﻭﻱ ﰲ ﺍﻟﻌﺮﺍﻕ ﻭﻫﻨﺎ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ﰲ ﺃﻣﻮﺭ ﻛﺜﲑﺓ ﻣﻨﻬﺎ ‪:‬‬
‫‪ -١‬ﳌﺎﺫﺍ ﺍﺧﺘﺎﺭ ﺍﻟﻌﺮﺍﻕ ؟‬
‫‪ -٢‬ﻣﺎﺫﺍ ﻓﻌﻞ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻗﺒﻞ ﺍﺟﺘﻴﺎﺡ ﺍﻟﻌﺮﺍﻕ ؟‬
‫‪ -٣‬ﺑﻌﺪ ﺍﻻﺟﺘﻴﺎﺡ ﺍﻷﻣﺮﻳﻜﻲ ﺍﻟﺒﻐﻴﺾ ﻋﻠﻰ ﺍﻟﻌﺮﺍﻕ ﻓﻘﺪ ﻗﺼﻒ ﺍﻷﻣﺮﻳﻜﺎﻥ ﻣﻌـﺴﻜﺮﺍﺕ ﺃﻧـﺼﺎﺭ‬
‫ﺍﻹﺳﻼﻡ ﻭﻣﻦ ﰒ ﻓﻘﺪ ﺍﺳﺘﺸﻬﺪ ﺑﻌﺾ ﻣﻦ ﲨﺎﻋﺔ ﺍﻟﺰﺭﻗﺎﻭﻱ‪.‬‬
‫‪ -٤‬ﺑﻌﺪ ﺃﻥ ﺻﺎﺭ ﺍﻻﺣﺘﻼﻝ ﻭﺍﻗﻌﺎ ﻭﺳﻘﻄﺖ ﺍﳊﻜﻮﻣﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ ﻭﺗﺮﻛﺖ ﻛـﻞ ﺷـﻲﺀ ﺍﺳـﺘﻔﺎﺩ‬
‫ﺍﻟﺰﺭﻗﺎﻭﻱ ﻣﻦ ﺍﻷﺳﻠﺤﺔ ﺍﻟﱵ ﺗﺮﻛﺖ ﻭﻫﻲ ﻛﺜﲑﺓ‪.‬‬
‫‪ -٥‬ﻟﻘﺪ ﻛﺎﻥ ﻟﻠﺰﺭﻗﺎﻭﻱ ﰲ ﻗﺘﺎﻝ ﺍﶈﺘﻠﲔ ﺃﺳﺎﻟﻴﺐ ﻋﺪﻳﺪﺓ ﻭﻣﻨﻮﻋﺔ ﺣﻴـﺚ ﺍﻛﺘـﺴﺐ ﺧـﱪﺍﺕ‬
‫ﻋﺴﻜﺮﻳﺔ ﻋﺎﻟﻴﺔ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪:‬‬
‫• ﺃﻭﻻ ‪ -‬ﻋﻤﻠﻴﺎﺕ ﳓﺮ ﺍﻟﻌﻠﻮﺝ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﺘﻌﺎﻭﻧﲔ ﻣﻊ ﺍﶈﺘﻞ‪.‬‬

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 ‫‪١٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫• ﺛﺎﻧﻴﺎ – ﻋﻤﻠﻴﺎﺕ ﺍﻻﺧﺘﻄﺎﻑ ﻓﻘﺪ ﻛﺎﻥ ﻣﻦ ﺃﺳﻠﻮﺏ ﺍ‪‬ﺎﻫﺪﻳﻦ ﰲ ﺍﻟﻌـﺮﺍﻕ ﻋﻤﻠﻴـﺎﺕ‬

‫ﺍﺧﺘﻄﺎﻑ ﻋﺪﻳﺪﺓ ﻭﻣﺎ ﺯﺍﻟﺖ ﻭﺫﻟﻚ ﻷﻥ ﻓﻴﻬﺎ ﻧﻜﺎﻳﺔ ﻋﻈﻴﻤﺔ ﺑﺎﻟﻌﺪﻭ‪.‬‬
‫• ‪-‬ﺛﺎﻟﺜﺎ‪ -‬ﺍﻟﻌﻠﻤﻴﺎﺕ ﺍﻻﺳﺘﺸﻬﺎﺩﻳﺔ ﻭﻛﺎﻥ ﳍﺎ ﺩﻭﺭ ﻛﺒﲑ ﺟﺪﺍ ﰲ ﺍﻟﻨﻜﺎﻳﺔ ﺑﺎﻟﻌﺪﻭ ﻭﻫﺬﻩ ﻻ‬
‫ﺗﺴﺘﻄﻴﻊ ﻗﻮﺓ ﰲ ﺍﻷﺭﺽ ﺃﻥ ﺗﻘﻒ ﰲ ﻃﺮﻳﻘﻬﺎ‪.‬‬
‫• ‪ -‬ﺭﺍﺑﻌﺎ – ﻋﻤﻠﻴﺎﺕ ﺍﻻﻏﺘﻴﺎﻝ‪.‬‬
‫• ‪-‬ﺧﺎﻣﺴﺎ‪ -‬ﻣﻮﻗﻒ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻣﻦ ﺍﻟﺮﺍﻓﻀﺔ‪.‬‬
‫• ﺳﺎﺩﺳﺎ‪ -‬ﻣﻮﻗﻔﻪ ﻣﻦ ﺍﻟﱪﺯﺍﱐ ﻭﻃﺎﻟﺒﺎﱐ ﺍﻟﻜﺮﺩﻳﲔ‪.‬‬
‫• ﺳﺎﺑﻌﺎ – ﺿﻢ ﺃﺟﻨﺤﺔ ﺍﳉﻬﺎﺩ ﲢﺖ ﺭﺍﻳﺔ ﻭﺍﺣﺪﺓ ﺑﻌﻨﻮﺍﻥ )) ﲨﺎﻋﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ ((‬
‫• ﺛﺎﻣﻨﺎ ‪ -‬ﳛﺎﻭﻝ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻭﺍﳌﻨﺎﻓﻘﲔ ﺍﻟﺘﻘﻠﻴﻞ ﻣﻦ ﺷﺄﻥ ﺃﰊ ﻣـﺼﻌﺐ ﺍﻟﺰﺭﻗـﺎﻭﻱ‬
‫ﻭﻳﻘﻮﻟﻮﻥ ﻛﻴﻒ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻔﻌﻞ ﻛﻞ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻨﺴﺐ ﺇﻟﻴﻪ ؟؟‬
‫• ﺗﺎﺳﻌﺎ‪ -‬ﳌﺎﺫﺍ ﻳﻨﻜﺮ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻭﺟﻮﺩ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺑﻴﻨﻬﻢ ؟؟‬
‫• ﻋﺎﺷﺮﺍ – ﺳﺮﻋﺔ ﺍﳊﺮﻛﺔ ﻋﻨﺪ ﺍﻟﺰﺭﻗﺎﻭﻱ‪.‬‬
‫• ‪ -‬ﺍﳊﺎﺩﻱ ﻋﺸﺮ – ﺃﻳﻦ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ ﺇﺫﻥ ؟؟‬
‫• ‪ -‬ﺍﻟﺜﺎﱐ ﻋﺸﺮ – ﳌﺎﺫﺍ ﺍﻟﻘﺎﺋﻢ ﻣﺜﻼ ؟؟‬
‫• ‪ -‬ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ – ﻣﺎﺫﺍ ﻗﺪﻣﺖ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻌﺮﺍﻕ ؟؟‬
‫• ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ -‬ﻣﻬﻤﺎ ﺷﻮﻩ ﺍﻷﻋﺪﺍﺀ ﺍﳊﻘﻴﻘﺔ ﻓﻠﻦ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺫﻟﻚ‪.‬‬
‫• ﺍﳋﺎﻣﺲ ﻋﺸﺮ ‪ -‬ﺭﺃﻳﻪ ﰲ ﺍﳊﻜﻮﻣﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ‪.‬‬
‫• ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ – ﻫﻞ ﻫﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻌﺮﺍﻕ ﲤﺜﻞ ﺍ‪‬ﺎﻫﺪﻳﻦ ؟؟‬
‫• ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ‪ -‬ﻣﻦ ﳝﺜﻞ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻌﺮﺍﻕ ؟؟‬
‫• ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ –ﻣﺎ ﻫﻮ ﺑﺮﻧﺎﻣﺞ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺇﺫﻥ ؟؟‬

‫• ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ ‪ -‬ﻭﻣﻦ ﺃﻫﺪﺍﻓﻬﻢ ﺇﻗﺎﻣﺔ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻷﺭﺽ ﺍﻟـﱵ ﻭﻋـﺪﻧﺎ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪‬ﺎ‪.‬‬
‫• ﺍﻟﻌﺸﺮﻭﻥ ‪-‬ﻭﻭﻋﺪﻫﻢ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺬﻟﻚ‪.‬‬
‫ﳌﺎﺫﺍ ﲨﺎﻋﺎﺕ ﺍﳉﻬﺎﺩ ﺍﳌﻘﺎﺗﻠﺔ؟‪.‬‬
‫• ﺍﳊﺎﺩﻱ ﻭ ﺍﻟﻌﺸﺮﻭﻥ – ﻻ ﳝﻜﻦ ﺇﻗﺎﻣﺔ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻐﲑ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪.‬‬
‫ﺷﺒﻬﺔ ﻭﺭﺩﻫﺎ‪:‬‬
‫ﻳﺘ‪‬ﻬﻤﻨﺎ ﺧﺼﻮﻣﻨﺎ ﺃﻧ‪‬ﻨﺎ ﺃﺻﺤﺎﺏ ﺃﻭﻫﺎﻡ ﻭﺃﺣﻼﻡ‪ ،‬ﻭﺃﻧ‪‬ﻨﺎ ﺣﲔ ﻧﺘﺤﺪ‪‬ﺙ ﻋﻦ ﺩﻭﻟﺔ ﺍﻹﺳـﻼﻡ‬
‫ﺍﻟﻘﺎﺩﻣﺔ‪ ،‬ﻭﺃﻧ‪‬ﻬﺎ ﺩﻭﻟﺔ ﻫﺠﺮﺓ ﻭﻋﺰ‪‬ﺓ ﺃﻧ‪‬ﻨﺎ ﻧﺘﺤﺪ‪‬ﺙ ﻋﻦ ﺃﺿﻐﺎﺙ ﺃﺣﻼﻡ‪.‬‬

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 ‫‪١٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫• ﺍﻟﺜﺎﱐ ﻭﺍﻟﻌﺸﺮﻭﻥ ﺗﺼﻮﺭﻱ ﻟﻸﻣﺮ ﻫﻮ ﺃﻥ ﺗﺘﺤﺮﺭ ﺍﻟﻌﺮﺍﻕ ﻣﻦ ﺍﶈﺘﻞ ﺍﻟﻐـﺎﺯﻱ ﻭﳜـﺮﺝ‬

‫ﻣﺬﻣﻮﻣﺎ ﻣﺪﺣﻮﺭﺍ ﻭﰲ ﻫﺬﺍ ﺑﺪﺍﻳﺔ ﺃﻓﻮﻝ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﺍﻟﻨﺠﺴﺔ ﻭﺍﻟﻌﻔﻨﺔ ﻭﺗﻘﻮﻡ ﺧﻼﻓﺔ ﰲ ﺍﻟﻌﺮﺍﻕ‬
‫ﺃﻭ ﺍﻟﺸﺎﻡ ﺃﻭ ﻣﺼﺮ ﻣﺜﻼ ﻭﻻ ﺗﺘﻌﺪﺍﻫﺎ ﻷ‪‬ﺎ ﺩﻭﻝ ﺍﳌﻮﺍﺟﻬﺔ ﻭﺍﻟﺼﺮﺍﻉ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﻛﻠﻪ ﰒ‬
‫ﲡﺎﻫﺪ ﻫﺬﻩ ﺍﻟﺪﻭﻳﻼﺕ ﺍﻟﻌﻤﻴﻠﺔ ﺣﱴ ﺗﻄﻬﺮ ﺍﻷﺭﺽ ﻣﻦ ﺭﺟﺴﻬﺎ ﻭﺗﺼﺒﺢ ﺧﻼﻓﺔ ﺍﻹﺳـﻼﻡ ﺣـﻮﻝ‬
‫ﻓﻠﺴﻄﲔ ﺍﳌﻐﺘﺼﺒﺔ ﰒ ﺗﻜﻮﻥ ﺍﳌﻌﺮﻛﺔ ﺍﻟﻔﺎﺻﻠﺔ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺍﻟﻴﻬﻮﺩ ﰒ ﺍﻟﻨﺼﺮ؛‬
‫ﺗﺼﻮﺭﻱ ﻟﺘﺤﺮﻳﺮ ﻓﻠﺴﻄﲔ ﻛﻴﻒ ﺳﻴﺘﻢ ؟‬
‫• ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﺸﺮﻭﻥ – ﳌﺎﺫﺍ ﻻ ﻳﻈﻬﺮ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻋﻠﻰ ﺷﺎﺷﺎﺕ ﺍﻟﺘﻠﻔﺰﺓ ؟؟‬
‫• ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ – ﺭﺳﺎﻟﺘﻪ ﺍﻷﺧﲑﺓ ﻟﻠﺸﻴﺦ ﺍ‪‬ﺎﻫﺪ ﺃﺳﺎﻣﺔ ﺑﻦ ﻻﺩﻥ ﲪـﺎﻩ ﺍﷲ ﻣـﻦ‬
‫ﺍﻟﻜﻴﺪ ﻓﻴﻬﺎ ﺃﻋﻈﻢ ﺃﻧﻮﺍﻉ ﺍﳊﺐ ﻭﺍﻟﻮﻓﺎﺀ ﻭﺍﻟﻮﻻﺀ ﺍﻟﺬﻱ ﳓﻦ ﺑﺄﻣﺲ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ‪.‬‬
‫• ﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻭﻥ ‪ -‬ﳓﻦ ﻣﻊ ﻣﻮﻛﺐ ﺍﻹﳝﺎﻥ‪..‬‬
‫• ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﻌﺸﺮﻭﻥ – ﻫﺬﺍ ﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ‪.‬‬

‫ﻭﺃﺧﲑﺍ ﺃﻗﻮﻝ ﻷﰊ ﻣﺼﻌﺐ ﲪﺎﻩ ﺍﷲ ﻣﻦ ﻛﻴﺪ ﺍﻟﻜﺎﺋﺪﻳﻦ ﻭﺷﺮ ﺍﻷﺷﺮﺍﺭ‪:‬‬

‫ﺳﺮ ﻋﻠﻰ ﺑﺮﻛﺔ ﺍﷲ ﻭﻋﲔ ﺍﷲ ﺗﺮﻋﺎﻙ‬
‫ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ -‬ﳏﻠﻖ ﺑﺄﻫﻢ ﳏﺎﺿﺮﺍﺕ ﺍﻟﺸﻴﻬﺪ ﺍﳊﻲ‬
‫****************‬
‫ﻫﺬﺍ ﻭﺃﺳﺄﻝ ﺍﳌﻮﱃ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳﻬﺪﻳﻨﺎ ﺳﻮﺍﺀ ﺍﻟﺴﺒﻴﻞ ﻭﺃﻥ ﻳﻨﻔﻊ ﺑﻪ ﻛﺎﺗﺒﻪ ﻭﻗﺎﺭﺋﻪ ﻭﻧﺎﺷـﺮﻩ ﻭﺍﻟـﺪﺍﻝ‬
‫ﻋﻠﻴﻪ‬
‫ﺇﻧﻪ ﻧﻌﻢ ﺍﳌﻮﱃ ﻭﻧﻌﻢ ﺍﻟﻨﺼﲑ‬
‫ﺍﻟﺸﻬﺎﺏ ﺍﻟﺜﺎﻗﺐ‬
‫ﻟﻴﻠﺔ ﺍﻻﺛﻨﲔ ‪ ١٣‬ﲨﺎﺩﻯ ﺍﻷﻭﱃ ‪ ١٤٢٦‬ﻫـ‬
‫ﺍﳌﻮﺍﻓﻖ ﻟـ ‪ ٢٠٠٥/٦ / ١٩‬ﻡ‬

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 ‫‪١٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺃﻭﻻ‪ -‬ﻧﺸﺄﺓ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻛﺎﻧﺖ ﻧﺸﺄﺓ ﻃﻴﺒﺔ ﻃﺎﻫﺮﺓ ﻛﺮﳝﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ‬

‫)) ﺍﻟﺰﺭﻗﺎﻭﻱ‪ ،‬ﻫﻮ ﺃﲪﺪ ﻓﻀﻴﻞ ﻧﺰﺍﻝ ﺍﳋﻼﻳﻠﺔ‪ ،‬ﻭﻛﻨﻴﺘﻪ ﺃﺑﻮ ﻣﺼﻌﺐ‪ ،‬ﻭﺍﻟﺰﺭﻗﺎﻭﻱ ﻟﻘﺐ ﱂ ﻳﻌﺮﻓﻪ ﺍﻷﺭﺩﻧﻴـﻮﻥ‬
‫ﻣﻦ ﻗﺒﻞ‪ ،‬ﻭﻫﻮ ﻧﺴﺒﺔ ﺇﱄ ﻣﺪﻳﻨﺔ ﺍﻟﺰﺭﻗﺎﺀ ﺍﻟﱵ ﻭﻟﺪ ﻓﻴﻬﺎ ﰲ ﺍﻟﺜﻼﺛﲔ ﻣﻦ ﺗﺸﺮﻳﻦ ﺍﻷﻭﻝ )ﺃﻛﺘﻮﺑﺮ( ﻋﺎﻡ ‪،١٩٦٦‬‬
‫ﻣﻌﻈﻢ ﺳﻜﺎﻥ ﻣﺪﻳﻨﺔ ﺍﻟﺰﺭﻗﺎﺀ ﺍﻟﱵ ﺗﺒﻌﺪ ﳓﻮ ‪ ٢٥‬ﻛﻠﻢ ﺷﺮﻕ ﺍﻟﻌﺎﺻﻤﺔ ﻋﻤـﺎﻥ ﻣـﻦ ﺍﻟﻄﺒﻘـﺘﲔ ﺍﻟﻔﻘـﲑﺓ‬
‫ﻭﺍﳌﺘﻮﺳﻄﺔ‪.‬‬
‫ﻭﻟﺪ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻷﺳﺮﺓ ﻓﻘﲑﺓ ﳏﺎﻓﻈﺔ ﺗﻨﺘﻤﻲ ﺇﱄ ﻋﺸﲑﺓ ﺑﲏ ﺣﺴﻦ ﻭﻫﻲ ﻣﻦ ﻛﱪﻱ ﻋﺸﺎﺋﺮ ﺍﻷﺭﺩﻥ‪ ،‬ﻣﻮﻃﻨﻬﺎ‬
‫ﺍﻟﺒﺎﺩﻳﺔ ﺍﻷﺭﺩﻧﻴﺔ ﺍﳌﻤﺘﺪﺓ ﻣﻦ ﺣﺪﻭﺩ ﺍﻷﺭﺩﻥ ﻣﻊ ﺍﻟﻌﺮﺍﻕ ﻭﺳﻮﺭﻳﺔ ﺇﱄ ﻣﺪﻳﻨﺔ ﺍﻟﺰﺭﻗﺎﺀ ﻭﺟـﺮﺵ ﺍﻟـﻮﺍﻗﻌﺘﲔ ﰲ‬
‫ﻭﺳﻂ ﺍﻷﺭﺩﻥ ﻭﺍﳌﻨﺎﻃﻖ ﺍﶈﻴﻄﺔ ‪‬ﻤﺎ‪.‬‬
‫ﻭﺍﻻﺑﻌﺎﺩ ﺍﻟﺜﻼﺛﺔ ﺍﻟﱵ ﺷﻜﻠﺖ ﺷﺨﺼﻴﺔ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺍﳊﺎﻟﻴﺔ؛ ﺍﻷﻭﻝ ﺗﺘﻌﻠﻖ ﺑﻨﺸﺄﺗﻪ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﻳﺮﺗﺒﻂ ﺑﺎﻟﺒﻌﺪ ﺍﻟﺪﻳﲏ‬
‫ﻭﺍﳌﺪﺭﺳﺔ ﺍﳌﺬﻫﺒﻴﺔ ﺍﻟﱵ ﻗﻨﻊ ‪‬ﺎ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ ﺍﻻﻧﻌﻜﺎﺱ ﺍﻟﺘﺎﺭﳜﻲ‪.‬‬
‫ﻧﺸﺄﺓ ﺍﻟﺰﺭﻗﺎﻭﻱ‬
‫ﻧﺸﺄﺓ ﺃﲪﺪ ﻓﻀﻴﻞ ﺍﻟﺒﺪﻭﻳﺔ ﻭﻋﻼﻗﺘﻪ ﺍﳋﺎﺻﺔ ﺑﻮﺍﻟﺪﺗﻪ ﻛﺎﻧﺖ ﺍﻟﻀﻠﻊ ﺍﻷﺳﺎﺱ ﰲ ﺗﺸﻜﻴﻞ ﺷﺨـﺼﻴﺘﻪ‪ ،‬ﲡـﺪ‬
‫ﺍﻟﻄﻴﺒﺔ ﻓﻴﻪ ﻋﻔﻮﻳﺔ ﻭﺣﺒﻪ ﻟﻶﺧﺮﻳﻦ ﻋﻔﻮﻳﺎﹰ‪ ،‬ﻭﲡﺪ ﺇﻗﺒﺎﻟﻪ ﻋﻠﻲ ﻣﺴﺎﻋﺪﺗﻪ ﻟﻶﺧﺮﻳﻦ ﻛﺬﻟﻚ ﻋﻔﻮﻳﺎ‪ ،‬ﻭﻻ ﺗﻐﻴـﺐ‬
‫ﺑﺪﺍﻭﺗﻪ ﻋﻨﻪ ﰲ ﻓﻬﻤﻪ ﺃﻭ ﻋﻼﻗﺘﻪ ﻣﻊ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﲟﻘﺪﺍﺭ ﻣﺎ ﻫﻮ ﻣﻌﺮﻭﻑ ﻋﻦ ﺍﻟﺒﺪﻭﻱ ﺷـﻬﺎﻣﺘﻪ ﻭﺷـﺠﺎﻋﺘﻪ‬
‫ﻭﻛﺮﻣﻪ‪ ،‬ﻓﻘﺪ ﺟ‪‬ﺒﻞ ﺍﻟﺒﺪﻭﻱ ﺃﻳﻀﺎ ﻋﻠﻲ ﲤﺴﻜﻪ ﺑﺜﺄﺭﻩ‪ ،‬ﻓﻼ ﻳﻨﺴﻲ ﺇﺳﺎﺀﺓ ﻋﺪﻭﻩ ﺃﻭ ﺧﺼﻤﻪ ﺃﻭ ﻏﺮﳝﻪ ﻣﻬﻤـﺎ‬
‫ﻃﺎﻝ ﺍﻟﺰﻣﻦ‪ ،‬ﻭﳝﺘﻠﻚ ﺍﻟﺒﺪﻭﻱ ﰲ ﺍﻟﻌﺎﺩﺓ ﻗﺪﺭﺓ ﻫﺎﺋﻠﺔ ﻋﻠﻲ ﺍﻟﺼﱪ ﻟﻴﺼﻞ ﺇﱄ ﺛﺄﺭﻩ‪ ،‬ﻭﻣﺎ ﻳ‪‬ﺘﺪﺍﻭﻝ ﰲ ﺍﳌـﻮﺭﻭﺙ‬
‫ﺍﻟﺸﻌﱯ ﻋﻦ ﺑﺪﻭﻱ ﺗﻌﺠﻞ ﰲ ﺍﻵﺧﺬ ﺑﺜﺄﺭﻩ ﺑﻌﺪ ﺍﻧﺘﻈﺎﺭ ﺩﺍﻡ ﺃﺭﺑﻌﲔ ﻋﺎﻣﺎ‪ ،‬ﻓﻴﻪ ﺩﻻﻟﺔ ﻋﻤﻴﻘﺔ ﻋﻠﻲ ﻃﻮﻝ ﺻـﱪ‬
‫ﺍﻟﺒﺪﻭﻱ‪ ،‬ﻫﺬﺍ ﺍﻟﺼﱪ ﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻲ ﺍﻷﺧﺬ ﺑﺎﻟﺜﺄﺭ‪ ،‬ﺑﻞ ﻳﺘﻌﺪﺍﻩ ﺇﱄ ﺍﻟﺼﱪ ﻋﻠﻲ ﺷﻈﻒ ﺍﻟﻌﻴﺶ ﻭﺻـﻌﻮﺑﺎﺕ‬
‫ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺍﻧﺘﻈﺎﺭ ﻗﻄﻒ ﺍﻟﺜﻤﺎﺭ!‬
‫ﻋﺎﺵ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻃﻔﻮﻟﺘﻪ ﰲ ﺣﻲ ﺭﻣﺰﻱ ﰲ ﺍﻟﺰﺭﻗﺎﺀ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻷﺣﻴﺎﺀ ﺍﻟﺸﻌﺒﻴﺔ ﺍﳌﻜﺘﻈﺔ‪ .‬ﻋﻠﻲ ﺑﻌﺪ ﻋﺸﺮﺍﺕ‬
‫ﺍﻷﻣﺘﺎﺭ ﻣﻦ ﺫﻟﻚ ﺍﳊﻲ‪ ،‬ﻛﺎﻥ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻳﻠﻬﻮ ﻣﻊ ﺃﻗﺮﺍﻧﻪ ﰲ ﺍﳌﻘﱪﺓ ﺍﻟﻮﺍﻗﻌﺔ ﰲ ﺣﻲ ﻣﻌﺼﻮﻡ‪ ،‬ﺍﻟﺬﻱ ﻳﻌﺘﱪ ﻣﻦ‬
‫ﺃﻗﺪﻡ ﺍﻷﺣﻴﺎﺀ ﺍﻟﺸﻌﺒﻴﺔ ﰲ ﻣﺪﻳﻨﺔ ﺍﻟﺰﺭﻗﺎﺀ‪ ،‬ﺍﻟﱵ ﺍﺯﺩﻫﺮﺕ ﻧﺘﻴﺠﺔ ﻭﺟﻮﺩ ﺃﻗﺪﻡ ﻣﻌﺴﻜﺮﺍﺕ ﺍﳉﻴﺶ ﺍﻷﺭﺩﱐ ﻓﻴﻬﺎ‪،‬‬
‫ﻣﻨﺬ ﺑﺪﺍﻳﺎﺕ ﺗﺄﺳﻴﺲ ﺍﳌﻤﻠﻜﺔ‪ .‬ﺃﺻﺒﺤﺖ ﺍﻟﺰﺭﻗﺎﺀ ﻻﺣﻘﺎ ﻣﺮﻛﺰ ﺍﺳﺘﻘﻄﺎﺏ ﺳﻜﺎﱐ‪ ،‬ﺣـﱵ ﻟﻜـﺜﲑﻳﻦ ﳑـﻦ‬
‫ﻳﻌﻤﻠﻮﻥ ﺧﺎﺭﺟﻬﺎ‪ ،‬ﻻﳔﻔﺎﺽ ﻛﻠﻒ ﺍﳌﻌﻴﺸﺔ ﻓﻴﻬﺎ‪ .‬ﺍﺗﺴﻌﺖ ﺍﳌﺪﻳﻨﺔ ﺣﱵ ﺃﺻﺒﺤﺖ‪ ،‬ﺛﺎﻟﺚ ﺃﻛﱪ ﻣﺪﻥ ﺍﻷﺭﺩﻥ‬
‫ﺳﻜﺎﻧﺎ‪ .‬ﻏﺎﻟﺒﻴﺘﻬﻢ ﻣﻦ ﺍﳌﻮﻇﻔﲔ ﻭﺍﻟﺼﻨﺎﻉ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﺖ ﻣﻮﻃﻨﺎ ﻟﻠﺒﺪﻭ ﺍﻟﺬﻳﻦ ﻳﻌﻤﻞ ﺃﺑﻨﺎﺅﻫﻢ ﰲ ﺻـﻔﻮﻑ‬
‫ﺍﳉﻴﺶ‪ .‬ﻭﻷﻥ ﻣﺪﻳﻨﺔ ﺍﻟﺰﺭﻗﺎﺀ ﺍﺗﺴﻤﺖ ﺑﺪﺍﻳﺎﺕ ﺑﻨﺎﺋﻬﺎ ﻭﺗﻮﺳﻌﻬﺎ ﺑﺎﻟﻌﺸﻮﺍﺋﻴﺔ‪ ،‬ﻛﺎﻧﺖ ﺗﻔﺘﻘﺮ ﻟﻠﺨﺪﻣﺎﺕ ﺍﻟﻌﺎﻣﺔ‪،‬‬
‫ﻓﻠﻢ ﻳﻜﻦ ﺃﻣﺎﻡ ﺍﻟﺼﺒﻴﺔ ﺑﺪ ﻣﻦ ﺍﲣﺎﺫ ﺍﳌﻘﱪﺓ ـ ﰲ ﺑﺪﺍﻳﺎﺕ ﻧﺸﺄ‪‬ﺎ ـ ﻣﻜﺎﻧﺎ ﻟﻠﻬﻮ ﻭﺍﻟﻠﻌﺐ‪ ،‬ﻻﻓﺘﻘﺎﺭ ﺍﳌﺪﻳﻨﺔ ﺇﱄ‬
‫ﺍﳌﺘﱰﻫﺎﺕ‪ ،‬ﻭﺃﻣﺎﻛﻦ ﺍﻟﻠﻬﻮ ﻭﺍﻟﻠﻌﺐ‪ .‬ﻭﺍﳌﻘﱪﺓ‪ ،‬ﻛﻮ‪‬ﺎ ﻣﺸﺎﻋﺎ ﳉﻤﻴﻊ ﺍﻟـﺼﺒﻴﺔ ﰲ ﺗﻠـﻚ ﺍﳌﺪﻳﻨـﺔ ﺍﻟـﺼﻐﲑﺓ‬

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 ‫‪١٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺣﻴﻨﺬﺍﻙ‪ ،‬ﻛﺎﻥ ﻳﺮﺗﺎﺩﻫﺎ ﺍﻷﺷﺮﺍﺭ ﻭﺍﻟﻄﻴﺒﻮﻥ‪ ،‬ﻓﻌﺎﻳﺶ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻣﻨﺬ ﺑﻮﺍﻛﲑ ﻭﻋﻴﻪ‪ ،‬ﺍﳋﲑ ﻭﺍﻟﺸﺮ ﰲ ﺁﻥ ﻣﻌـﺎ‪،‬‬
‫ﻭﺗﻌﺎﻳﺶ ﻣﻊ ﺍﻟﺘﻨﺎﻗﻀﺎﺕ‪ ،‬ﻋﻼﻭﺓ ﻋﻠﻲ ﻣﺎ ﻳﺘﺮﻛﻪ ﻗﻀﺎﺀ ﺍﻟﻮﻗﺖ ﺍﻟﻄﻮﻳﻞ ﺑﲔ ﺍﻟﻘﺒﻮﺭ ﻣﻦ ﺗﺼﺎﱀ ﻣﻊ ﺍﻟﺘﻨـﺎﻗﺾ‬
‫ﺑﲔ ﻓﻜﺮﰐ ﺍﳌﻮﺕ ﻭﺍﳊﻴﺎﺓ‪ .‬ﰲ ﺗﻠﻚ ﺍﳌﻘﱪﺓ ﻧﺴﺞ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺃﻫﻢ ﺻﺪﺍﻗﺎﺗﻪ‪.‬‬
‫ﺩﺭﺱ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺣﱵ ﺍﻟﺼﻒ ﺍﻟﺜﺎﱐ ﺍﻟﺜﺎﻧﻮﻱ ﻭﺣﺼﻞ ﻋﻠﻲ ﻣﻌﺪﻝ )‪ (% ٨٧‬ﰲ ‪‬ﺎﻳﺔ ﺍﻟﻌﺎﻡ ﺍﻟﺪﺭﺍﺳﻲ‪ ،‬ﻟﻜﻨﻪ‬
‫ﱂ ﻳﻜﻤﻞ ﺍﻟﺜﺎﻧﻮﻳﺔ ﺍﻟﻌﺎﻣﺔ‪ .‬ﻭﻋﻤﻞ ﳌﺪﺓ ﻗﺼﲑﺓ ﻻ ﺗﺘﻌﺪﻱ ﺷﻬﺮﺍ ﻭﺍﺣﺪﺍ ﰲ ﺑﻠﺪﻳﺔ ﺍﻟﺰﺭﻗﺎﺀ‪/‬ﻗﺴﻢ ﺍﻟﺼﻴﺎﻧﺔ‪ ،‬ﻟﻜﻨﻪ‬
‫ﺗﺮﻙ ﺍﻟﻌﻤﻞ ﺑﻨﺎﺀ ﻋﻠﻲ ﻃﻠﺐ ﻭﺍﻟﺪﻩ‪.‬‬
‫ﻋﺮﻑ ﻋﻦ ﺃﺑﻮ ﻣﺼﻌﺐ ﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﺃﻧﻪ ﻣﻦ ﻗﺒﻀﺎﻳﺎﺕ ﺍﳊﻲ ﻻ ﳚﺮﺅ ﺃﺣﺪ ﻋﻠﻲ ﺍﻟﺘﻌﺪﻱ ﻋﻠـﻲ ﺃﻱ ﻣـﻦ‬
‫ﺃﺻﺪﻗﺎﺋﻪ ﺃﻭ ﺃﻗﺎﺭﺑﻪ‪ ،‬ﻛﺎﻧﺖ ﻧﻔﺴﻪ ﺃﺑﻴﺔ ﻻ ﺗﻘﺒﻞ ﺍﻟﻈﻠﻢ‪ ،‬ﺻﺎﺣﺐ ﳔﻮﺓ ﻳﻠﱯ ﻃﻠﺐ ﺃﺻﺪﻗﺎﺋﻪ ﻭﻳﺪﺍﻓﻊ ﻋﻨـﻬﻢ‪،‬‬
‫ﻛﺎﻧﺖ ﻧﻔﺴﻪ ﻭﺛﺎﺑﺔ ﺗﺒﺤﺚ ﻋﻦ ﺷﻲﺀ ﻳﻄﻔﻲﺀ ﻋﻄﺸﻪ ﻟﻠﺮﺟﻮﻟﺔ‪ ،‬ﻭﻓﻌﻞ ﺷﻲﺀ ﻧﺎﻓﻊ‪.‬‬
‫ﺑﻌﺪ ﺃﻥ ﺍﺷﺘﺪ ﻋﻮﺩﻩ ﰲ ﻣﺪﻳﻨﺔ ﺍﻟﺰﺭﻗﺎﺀ ﺍﻟﱵ ﻻ ﻳﻜﺎﺩ ﳜﻠﻮ ﺷﺎﺭﻉ ﻣﻦ ﺷﻮﺍﺭﻋﻬﺎ ﻣﻦ ﻣﺴﺠﺪ‪ ،‬ﻭﻏـﺎﺩﺭ ﺳـﻦ‬
‫ﺍﳌﺮﺍﻫﻘﺔ‪ ،‬ﺃﺻﺒﺢ ﻣﺴﺠﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﺍ‪‬ﺎﻭﺭ ﻟﺒﻴﺘﻪ‪ ،‬ﺑﻴﺘﻪ ﺍﻟﺜﺎﱐ‪ .‬ﰲ ﻫﺬﺍ ﺍﳌﺴﺠﺪ ﺑﺪﺃ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻧـﺴﺞ‬
‫ﺻﺪﺍﻗﺎﺕ ﺟﺪﻳﺪﺓ‪ ،‬ﺍﻷﺻﺪﻗﺎﺀ ﺍﳉﺪﺩ ﺟﻠﻬﻢ ﻳﻨﺘﻤﻲ ﺇﱄ ﲨﺎﻋﺎﺕ ﺇﺳﻼﻣﻴﺔ ﳐﺘﻠﻔﺔ‪ ،‬ﻟﻜﻦ ﻛﻞ ﺗﻠﻚ ﺍﳉﻤﺎﻋﺎﺕ‬
‫ﻋﻠﻲ ﺍﺧﺘﻼﻑ ﺍﺟﺘﻬﺎﺩﺍ‪‬ﺎ‪ ،‬ﺗ‪‬ﺠﻤﻊ ﻋﻠﻲ ﲢﺮﻳﺾ ﺍﻟﺸﺒﺎﺏ ﻋﻠﻲ ﺍﳉﻬﺎﺩ‪ ،‬ﻓﺄﺧﺬﺕ ﺃﻓﻜﺎﺭ ﺍﳉﻬﺎﺩ ﻭﺍﻻﺳﺘﺸﻬﺎﺩ‬
‫ﺗﺘﻨﺎﻣﻲ ﻋﻨﺪﻩ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺃﺻﺒﺢ ﺭﻭﺍﺩ ﺍﳌﺴﺠﺪ‪ ،‬ﻫﻢ ﺍﻷﺻﺪﻗﺎﺀ ﺍﻷﻛﺜﺮ ﻗﺮﺑﺎ‪ ،‬ﻣﻐﺎﺩﺭﺍ ﻛﻞ ﺗﻔﺎﺻـﻴﻞ ﺍﻟﻄﻔﻮﻟـﺔ‬
‫ﻭﺍﻟﺼﺒﺎ ﺍﻟﱵ ﺑﻨﺎﻫﺎ ﰲ ﺍﳌﻘﱪﺓ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﻐﺎﺩﺭ ﻋﻼﻗﺎﺗﻪ ﺍﻟﱵ ﺑﻨﺎﻫﺎ ﻓﻴﻬﺎ ﺃﻳﺎﻡ ﺍﻟﺼﺒﺎ ((‬
‫ﻭﻫﺬﻩ ﻧﻘﻄﺔ ﻫﺎﻣﺔ ﺟﺪﺍ ﰲ ﺣﻴﺎﺓ ﺍﻟﺰﺭﻗﺎﻭﻱ‪ ،‬ﻓﺄﺑﺸﺮ ﻳﺎ ﺃﺑﺎ ﻣﺼﻌﺐ ﺳﻴﻈﻠﻚ ﺍﷲ ﰲ ﻇﻠﻪ ﻳـﻮﻡ ﻻ ﻇـﻞ ﺇﻻ‬
‫ﻇﻠﻪ؛‬
‫ﺐ ﺑ‪‬ـ ‪‬ﻦ‬ ‫ﺤﻴ‪‬ﻰ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ‪‬ﻴﺪِ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ ‪‬ﺣ ‪‬ﺪﹶﺛﻨِﻰ ‪‬ﺧ‪‬ﺒ‪‬ﻴ ‪‬‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺑﺸ‪‬ﺎ ٍﺭ ﻗﹶﺎ ﹶﻝ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﻓﻔﻲ ﺍﻟﺒﺨﺎﺭﻱ ‪ - ٦٦٠‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺻ ٍﻢ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻗﹶـﺎ ﹶﻝ » ﺳ‪‬ـ‪‬ﺒ ‪‬ﻌ ﹲﺔ‬ ‫ﺺ ‪‬ﺑ ِﻦ ﻋ‪‬ﺎ ِ‬ ‫‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﻋ ‪‬ﻦ ‪‬ﺣ ﹾﻔ ِ‬
‫ﺸﹶﺄ ﻓِﻰ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ِﺓ ‪‬ﺭ‪‬ﺑ ِﻪ ‪ ،‬ﻭ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﹶﻗ ﹾﻠ‪‬ﺒ ‪‬ﻪ ‪‬ﻣ ‪‬ﻌﻠﱠـ ‪‬ﻖ‬
‫ﺏ ‪‬ﻧ ‪‬‬
‫‪‬ﻳ ِﻈﱡﻠ ‪‬ﻬ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ﻓِﻰ ِﻇﱢﻠ ِﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﹶﻻ ِﻇ ﱠﻞ ِﺇ ﱠﻻ ِﻇﱡﻠ ‪‬ﻪ ﺍ ِﻹﻣ‪‬ﺎ ‪‬ﻡ ﺍﹾﻟﻌ‪‬ﺎ ِﺩ ﹸﻝ ‪ ،‬ﻭﺷ‪‬ﺎ ‪‬‬
‫ﺐ‬
‫ﺼ ٍ‬ ‫ﺕ ‪‬ﻣﻨ‪‬ـ ِ‬ ‫ﻼ ِﻥ ‪‬ﺗﺤ‪‬ﺎﺑ‪‬ﺎ ﻓِﻰ ﺍﻟﱠﻠ ِﻪ ﺍ ‪‬ﺟ‪‬ﺘﻤ‪‬ﻌ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ‪‬ﺗ ﹶﻔ ‪‬ﺮﻗﹶﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪ ،‬ﻭ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﹶﻃﹶﻠﺒ‪‬ﺘ ‪‬ﻪ ﺍﻣ‪‬ـ ‪‬ﺮﹶﺃﹲﺓ ﺫﹶﺍ ‪‬‬
‫ﻓِﻰ ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎ ِﺟ ِﺪ ‪ ،‬ﻭ ‪‬ﺭ ‪‬ﺟ ﹶ‬
‫ﻕ ﹶﺃ ‪‬ﺧﻔﹶﻰ ‪‬ﺣﺘ‪‬ﻰ ﹶﻻ ‪‬ﺗ ‪‬ﻌﹶﻠ ‪‬ﻢ ِﺷﻤ‪‬ﺎﹸﻟ ‪‬ﻪ ﻣ‪‬ﺎ ‪‬ﺗ‪‬ﻨ ِﻔ ‪‬ﻖ ‪‬ﻳﻤِﻴ‪‬ﻨ ‪‬ﻪ ‪ ،‬ﻭ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﹶﺫ ﹶﻛ ‪‬ﺮ‬ ‫ﺼ ‪‬ﺪ ‪‬‬‫ﻑ ﺍﻟﱠﻠ ‪‬ﻪ ‪ .‬ﻭ ‪‬ﺭﺟ‪ ‬ﹲﻞ ‪‬ﺗ ‪‬‬‫‪‬ﻭ ‪‬ﺟﻤ‪‬ﺎ ٍﻝ ﹶﻓﻘﹶﺎ ﹶﻝ ِﺇﻧ‪‬ﻰ ﹶﺃﺧ‪‬ﺎ ‪‬‬
‫ﺖ ‪‬ﻋ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻩ « ‪.‬‬
‫ﺿ ‪‬‬‫ﺍﻟﱠﻠ ‪‬ﻪ ﺧ‪‬ﺎِﻟﻴ‪‬ﺎ ﹶﻓﻔﹶﺎ ‪‬‬

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‫‪١٦‬‬
 ‫‪١٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺛﺎﻧﻴﺎ – ﻗﺮﺏ ﺍﳌﺴﺠﺪ )) ﻣﺴﺠﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ (( ﻣﻦ ﺑﻴﺘﻪ ﺣﻴﺚ ﺻﺎﺭ ﺑﻴﺘﻪ ﺍﻟﺜﺎﱐ‬
‫ﻭﻣﻦ ﻛﺎﻥ ﺑﻴﺘﻪ ﺍﳌﺴﺠﺪ ﻓﺄﻧﻌﻢ ﺑﻪ ﻣﻦ ﺑﻴﺖ‬

‫ﻓﺄﺑﺸﺮ ﻳﺎ ﺃﺑﺎ ﻣﺼﻌﺐ ﺑﺎﻟﻨﻮﺭ ﺍﻟﺘﺎﻡ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬

‫ﺤﺪ‪‬ﺍ ‪‬ﺩ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ِﺇ ‪‬ﺳﻤ‪‬ﺎﻋِﻴ ﹸﻞ ﹶﺃﺑ‪‬ﻮ ‪‬ﺳﹶﻠ‪‬ﻴﻤ‪‬ﺎ ﹶﻥ‬
‫ﲔ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﹶﺃﺑ‪‬ﻮ ‪‬ﻋ‪‬ﺒ‪‬ﻴ ‪‬ﺪ ﹶﺓ ﺍﹾﻟ ‪‬‬
‫ﺤﻴ‪‬ﻰ ﺑ‪ ‬ﻦ ‪‬ﻣ ِﻌ ٍ‬
‫ﻓﻔﻲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪ - ٥٦١‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﲔ ﻓِـﻰ‬
‫ﺸ ِﺮ ﺍﹾﻟ ‪‬ﻤﺸ‪‬ﺎِﺋ ‪‬‬
‫ﺱ ‪‬ﻋ ‪‬ﻦ ‪‬ﺑ ‪‬ﺮ‪‬ﻳ ‪‬ﺪ ﹶﺓ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻗﹶﺎ ﹶﻝ » ‪‬ﺑ ‪‬‬ ‫ﺤﺎ ﹸﻝ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ﺑ‪ِ ‬ﻦ ﹶﺃ ‪‬ﻭ ٍ‬‫ﺍﹾﻟ ﹶﻜ ‪‬‬
‫ﺍﻟ ﱡﻈﹶﻠ ِﻢ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎ ِﺟ ِﺪ ﺑِﺎﻟﻨ‪‬ﻮ ِﺭ ﺍﻟﺘ‪‬ﺎ ‪‬ﻡ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ «‪.‬‬
‫ﻭﻛﺬﻟﻚ ﳓﻦ ﻧﺸﻬﺪ ﻟﻚ ﺑﺎﻹﳝﺎﻥ؛‬
‫ﺙ ‪‬ﻋ ‪‬ﻦ‬ ‫ﺐ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ﺍﹾﻟﺤ‪‬ﺎ ِﺭ ِ‬ ‫ﻓﻔﻲ ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ‪ - ٢٨٢٦‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻭﻫ‪ٍ ‬‬
‫ﺴ ‪‬ﻤ ِﺢ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ﺍﹾﻟ ‪‬ﻬ‪‬ﻴﹶﺜ ِﻢ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﺳﻌِﻴ ٍﺪ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ‪ِ » -‬ﺇﺫﹶﺍ‬ ‫ﺝ ﹶﺃﺑِﻰ ﺍﻟ ‪‬‬ ‫‪‬ﺩﺭ‪‬ﺍ ٍ‬
‫ﺠ ‪‬ﺪ ﻓﹶﺎ ‪‬ﺷ ‪‬ﻬﺪ‪‬ﻭﺍ ﹶﻟ ‪‬ﻪ ﺑِﺎ ِﻹﳝ‪‬ﺎ ِﻥ ﹶﻓِﺈ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻳﻘﹸﻮ ﹸﻝ )ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ‪‬ﺮ ‪‬ﻣﺴ‪‬ﺎ ِﺟ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻣ ‪‬ﻦ ﺁ ‪‬ﻣ ‪‬ﻦ‬
‫ﺴِ‬‫‪‬ﺭﹶﺃ‪‬ﻳ‪‬ﺘ ‪‬ﻢ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹶﻞ ‪‬ﻳ‪‬ﺘﻌ‪‬ﺎ ‪‬ﻫ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺴ ‪‬ﻦ‪.‬‬
‫ﺐ ‪‬ﺣ ‪‬‬ ‫ﺚ ﹶﻏﺮِﻳ ‪‬‬ ‫ﻼ ﹶﺓ ﻭ‪‬ﺁﺗ‪‬ﻰ ﺍﻟ ‪‬ﺰﻛﹶﺎ ﹶﺓ( «‪ .‬ﺍﻵ‪‬ﻳ ﹶﺔ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ﻋِﻴﺴ‪‬ﻰ ‪‬ﻫﺬﹶﺍ ‪‬ﺣﺪِﻳ ﹲ‬ ‫ﺼﹶ‬ ‫ﺑِﺎﻟﱠﻠ ِﻪ ﻭ‪‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ ‪‬ﻭﹶﺃﻗﹶﺎ ‪‬ﻡ ﺍﻟ ‪‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪:‬‬
‫ﺴ‪‬ﺒ ‪‬ﺢ ﹶﻟ ‪‬ﻪ ﻓِﻴﻬ‪‬ﺎ ﺑِﺎﹾﻟ ‪‬ﻐ ‪‬ﺪ ‪‬ﻭ ﻭ‪‬ﺍﻟﹾﺂﺻ‪‬ﺎ ِﻝ )‪ِ (٣٦‬ﺭﺟ‪‬ﺎ ﹲﻝ ﻟﱠﺎ ‪‬ﺗ ﹾﻠﻬِـﻴ ِﻬ ‪‬ﻢ‬ ‫ﺕ ﹶﺃ ِﺫ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﺃﹶﻥ ‪‬ﺗ ‪‬ﺮﹶﻓ ‪‬ﻊ ‪‬ﻭ‪‬ﻳ ﹾﺬ ﹶﻛ ‪‬ﺮ ﻓِﻴﻬ‪‬ﺎ ﺍ ‪‬ﺳ ‪‬ﻤ ‪‬ﻪ ‪‬ﻳ ‪‬‬
‫}ﻓِﻲ ‪‬ﺑﻴ‪‬ﻮ ٍ‬
‫ﺏ ﻭ‪‬ﺍﹾﻟﹶﺄﺑ‪‬ـﺼ‪‬ﺎ ‪‬ﺭ{‬ ‫ﺐ ﻓِﻴ ِﻪ ﺍﹾﻟ ﹸﻘﻠﹸـﻮ ‪‬‬
‫ﺼﻠﹶﺎﺓِ ‪‬ﻭﺇِﻳﺘ‪‬ﺎﺀ ﺍﻟ ‪‬ﺰﻛﹶﺎ ِﺓ ‪‬ﻳﺨ‪‬ﺎﻓﹸﻮ ﹶﻥ ‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎ ‪‬ﺗ‪‬ﺘ ﹶﻘﱠﻠ ‪‬‬
‫ِﺗﺠ‪‬ﺎ ‪‬ﺭﺓﹲ ‪‬ﻭﻟﹶﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻊ ﻋ‪‬ﻦ ِﺫ ﹾﻛ ِﺮ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭِﺇﻗﹶﺎ ِﻡ ﺍﻟ ‪‬‬
‫)‪ (٣٧‬ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‬
‫ﺗﻠﻚ ﺍﻟﺒﻴﻮﺕ )ﺃﺫﻥ ﺍﷲ ﺃﻥ ﺗﺮﻓﻊ( ‪ -‬ﻭﺇﺫﻥ ﺍﷲ ﻫﻮ ﺃﻣﺮ ﻟﻠﻨﻔﺎﺫ ‪ -‬ﻓﻬﻲ ﻣﺮﻓﻮﻋﺔ ﻗﺎﺋﻤﺔ ‪ ،‬ﻭﻫﻲ ﻣﻄﻬﺮﺓ ﺭﻓﻴﻌﺔ ‪.‬‬
‫ﻳﺘﻨﺎﺳﻖ ﻣﺸﻬﺪﻫﺎ ﺍﳌﺮﻓﻮﻉ ﻣﻊ ﺍﻟﻨﻮﺭ ﺍﳌﺘﺄﻟﻖ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ‪ .‬ﻭﺗﺘﻨﺎﺳﻖ ﻃﺒﻴﻌﺘﻬﺎ ﺍﻟﺮﻓﻴﻌﺔ ﻣﻊ ﻃﺒﻴﻌـﺔ‬
‫ﺍﻟﻨﻮﺭ ﺍﻟﺴﲏ ﺍﻟﻮﺿﻲﺀ ‪ .‬ﻭﺗﺘﻬﻴﺄ ﺑﺎﻟﺮﻓﻌﺔ ﻭﺍﻻﺭﺗﻔﺎﻉ ﻷﻥ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﺳﻢ ﺍﷲ‪:‬‬
‫)ﻭﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﲰﻪ( ‪ .‬ﻭﺗﺘﺴﻖ ﻣﻌﻬﺎ ﺍﻟﻘﻠﻮﺏ ﺍﻟﻮﺿﻴﺌﺔ ﺍﻟﻄﺎﻫﺮﺓ ‪ ،‬ﺍﳌﺴﺒﺤﺔ ﺍﻟﻮﺍﺟﻔﺔ ‪ ،‬ﺍﳌـﺼﻠﻴﺔ ﺍﻟﻮﺍﻫﺒـﺔ ‪.‬‬
‫ﻗﻠﻮﺏ ﺍﻟﺮﺟﺎﻝ ﺍﻟﺬﻳﻦ )ﻻ ﺗﻠﻬﻴﻬﻢ ﲡﺎﺭﺓ ﻭﻻ ﺑﻴﻊ ﻋﻦ ﺫﻛﺮ ﺍﷲ ﻭﺇﻗﺎﻡ ﺍﻟﺼﻼﺓ ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ( ‪. .‬‬
‫ﻭﺍﻟﺘﺠﺎﺭﺓ ﻭﺍﻟﺒﻴﻊ ﻟﺘﺤﺼﻴﻞ ﺍﻟﻜﺴﺐ ﻭﺍﻟﺜﺮﺍﺀ ‪ .‬ﻭﻟﻜﻨﻬﻢ ﻣﻊ ﺷﻐﻠﻬﻢ ‪‬ﻤﺎ ﻻ ﻳﻐﻔﻠﻮﻥ ﻋـﻦ ﺃﺩﺍﺀ ﺣـﻖ ﺍﷲ ﰲ‬
‫ﺍﻟﺼﻼﺓ ‪ ،‬ﻭﺃﺩﺍﺀ ﺣﻖ ﺍﻟﻌﺒﺎﺩ ﰲ ﺍﻟﺰﻛﺎﺓ‪) :‬ﳜﺎﻓﻮﻥ ﻳﻮﻣﺎ ﺗﺘﻘﻠﺐ ﻓﻴﻪ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻷﺑﺼﺎﺭ( ‪. .‬ﺗﺘﻘﻠﺐ ﻓﻼ ﺗﺜﺒـﺖ‬
‫ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﺍﳍﻮﻝ ﻭﺍﻟﻜﺮﺏ ﻭﺍﻻﺿﻄﺮﺍﺏ ‪ .‬ﻭﻫﻢ ﳜﺎﻓﻮﻥ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻓﻼ ﺗﻠﻬﻴﻬﻢ ﲡﺎﺭﺓ ﻭﻻ ﺑﻴـﻊ ﻋـﻦ‬
‫ﺫﻛﺮ ﺍﷲ ‪ .‬ﻭﻫﻢ ﻣﻊ ﻫﺬﺍ ﺍﳋﻮﻑ ﻳﻌﻠﻘﻮﻥ ﺭﺟﺎﺀﻫﻢ ﺑﺜﻮﺍﺏ ﺍﷲ‪) :‬ﻟﻴﺠﺰﻳﻬﻢ ﺍﷲ ﺃﺣﺴﻦ ﻣﺎ ﻋﻤﻠﻮﺍ ‪ ،‬ﻭﻳﺰﻳﺪﻫﻢ‬
‫ﻣﻦ ﻓﻀﻠﻪ( ‪ . .‬ﻭﺭﺟﺎﺅﻫﻢ ﻟﻦ ﳜﻴﺐ ﰲ ﻓﻀﻞ ﺍﷲ‪) :‬ﻭﺍﷲ ﻳﺮﺯﻕ ﻣﻦ ﻳﺸﺎﺀ ﺑﻐﲑ ﺣﺴﺎﺏ( ﻣﻦ ﻓﻀﻠﻪ ﺍﻟﺬﻱ ﻻ‬
‫ﺣﺪﻭﺩ ﻟﻪ ﻭﻻ ﻗﻴﻮﺩ ) ﺍﻟﻈﻼﻝ(‬

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‫‪١٧‬‬
 ‫‪١٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺛﺎﻟﺜﺎ – ﻗﺮﺏ ﺑﻴﺘﻪ ﻣﻦ ﺍﳌﻘﱪﺓ ﺣﻴﺚ ﻛﺎﻧﺖ ﺗﺬﻛﺮﻩ ﺑﺎﳌﻮﺕ ﺍﻟﺬﻱ ﻻ ﻣﻔﺮ ﻣﻨﻪ ﻓﻴﻬﺎ ﺍﻟﻘﺮﻳﺐ ﻭﺍﻟﺒﻌﻴﺪ ﻭﻓﻴﻬﺎ‬
‫ﺍﻟﺼﺎﱀ ﻭﺍﻟﻄﺎﱀ‬

‫ﺇﻥ ﺗﺬﻛﺮ ﺍﳌﻮﺕ ﳚﻌﻞ ﺍﳌﺮﺀ ﻣﺮﻫﻒ ﺍﳊﺲ ﺑﻌﻴﺪﺍ ﻋﻦ ﻣﻌﺼﻴﺔ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪:‬‬
‫ﺠ‪‬ﻨ ﹶﺔ ﹶﻓﻘﹶـ ‪‬ﺪ‬
‫ﺡ ‪‬ﻋ ِﻦ ﺍﻟﻨ‪‬ﺎ ِﺭ ‪‬ﻭﹸﺃ ‪‬ﺩ ِﺧ ﹶﻞ ﺍﹾﻟ ‪‬‬
‫ﺕ ‪‬ﻭِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻮﱠﻓ ‪‬ﻮ ﹶﻥ ﺃﹸﺟ‪‬ﻮ ‪‬ﺭ ﹸﻛ ‪‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﹶﻓﻤ‪‬ﻦ ‪‬ﺯ ‪‬ﺣ ِﺰ ‪‬‬
‫ﺲ ﺫﹶﺁِﺋ ﹶﻘ ﹸﺔ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ِ‬ ‫} ﹸﻛﻞﱡ ‪‬ﻧ ﹾﻔ ٍ‬
‫ﻉ ﺍﹾﻟ ‪‬ﻐﺮ‪‬ﻭ ِﺭ{ )‪ (١٨٥‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‬ ‫ﺤﻴ‪‬ﺎ ﹸﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ِﺇ ﱠﻻ ‪‬ﻣﺘ‪‬ﺎ ‪‬‬
‫ﻓﹶﺎﺯ‪ ‬ﻭ‪‬ﻣﺎ ﺍﹾﻟ ‪‬‬
‫ﻭﻛﻞ ﻧﻔﺲ ﺫﺍﺋﻘﺔ ﺍﳌﻮﺕ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ‪ .‬ﺇﳕﺎ ﺍﳉﺰﺍﺀ ﻫﻨﺎﻙ ‪ ،‬ﻭﺍﻟﻜﺴﺐ ﻭﺍﳋﺴﺎﺭﺓ ﻫﻨﺎﻙ ‪) .‬ﻓﻤﻦ ﺯﺣـﺰﺡ‬
‫ﻋﻦ ﺍﻟﻨﺎﺭ ﻭﺃﺩﺧﻞ ﺍﳉﻨﺔ ﻓﻘﺪ ﻓﺎﺯ ‪ .‬ﻭﻣﺎ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﻣﺘﺎﻉ ﺍﻟﻐﺮﻭﺭ( ‪. .‬‬
‫ﻭﻫﻢ ﻣﺒﺘﻠﻮﻥ ﰲ ﺃﻣﻮﺍﳍﻢ ﻭﺃﻧﻔﺴﻬﻢ ‪ ،‬ﻭﺍﻷﺫﻯ ﺳﻴﻨﺎﳍﻢ ﻣﻦ ﺃﻋﺪﺍﺋﻬﻢ ﺍﳌﺸﺮﻛﲔ ﻭﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪ .‬ﻓﻼﻋﺎﺻـﻢ‬
‫ﳍﻢ ﺇﻻ ﺍﻟﺼﱪ ﻭﺍﻟﺘﻘﻮﻯ ‪ ،‬ﻭﺍﳌﻀﻲ ﻣﻊ ﺍﳌﻨﻬﺞ ‪ ،‬ﺍﻟﺬﻱ ﻳﺰﺣﺰﺣﻬﻢ ﻋﻦ ﺍﻟﻨﺎﺭ !‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﳍﻲ ﻟﻠﺠﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ﰲ ﺍﳌﺪﻳﻨﺔ ﻣﺎ ﻳﺰﺍﻝ ﻫﻮ ﻫﻮ ‪ ،‬ﻗﺎﺋﻤﺎ ﺍﻟﻴﻮﻡ ﻭﻏﺪﺍ ‪ ،‬ﻳﺒﺼﺮ ﻛﻞ ﲨﺎﻋـﺔ‬
‫ﻣﺴﻠﻤﺔ ﺗﻌﺘﺰﻡ ﺳﻠﻮﻙ ﺍﻟﻄﺮﻳﻖ ‪ ،‬ﻹﻋﺎﺩﺓ ﻧﺸﺄﺓ ﺍﻹﺳﻼﻡ ﻭﻻﺳﺘﺌﻨﺎﻑ ﺣﻴﺎﺓ ﺇﺳﻼﻣﻴﺔ ﰲ ﻇﻞ ﺍﷲ ‪. .‬‬
‫ﻳﺒﺼﺮﻫﺎ ﺑﻄﺒﻴﻌﺔ ﺃﻋﺪﺍﺋﻬﺎ ‪ -‬ﻭﻫﻢ ﻫﻢ ﻣﺸﺮﻛﲔ ﻭﻣﻠﺤﺪﻳﻦ ﻭﺃﻫﻞ ﻛﺘﺎﺏ ‪ -‬ﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﺍﻟﻌﺎﳌﻴـﺔ ﻭﺍﻟـﺼﻠﻴﺒﻴﺔ‬
‫ﺍﻟﻌﺎﳌﻴﺔ ﻭﺍﻟﺸﻴﻮﻋﻴﺔ !‬
‫‪ -‬ﻭﻳﺒﺼﺮﻫﺎ ﺑﻄﺒﻴﻌﺔ ﺍﻟﻌﻘﺒﺎﺕ ﻭﺍﻟﻔﺨﺎﺥ ﺍﳌﺮﺻﻮﺩﺓ ﰲ ﻃﺮﻳﻘﻬﺎ ‪ ،‬ﻭﺑﻄﺒﻴﻌـﺔ ﺍﻵﻻﻡ ﻭﺍﻟﺘـﻀﺤﻴﺎﺕ ﻭﺍﻷﺫﻯ‬
‫ﻭﺍﻻﺑﺘﻼﺀ ‪ .‬ﻭﻳﻌﻠﻖ ﻗﻠﻮ‪‬ﺎ ﻭﺃﺑﺼﺎﺭﻫﺎ ﲟﺎ ﻫﻨﺎﻟﻚ ‪ .‬ﲟﺎ ﻋﻨﺪ ﺍﷲ ‪ .‬ﻭﻳﻬﻮﻥ ﻋﻠﻴﻬﺎ ﺍﻷﺫﻯ ﻭﺍﳌـﻮﺕ ﻭﺍﻟﻔﺘﻨـﺔ ﰲ‬
‫ﺍﻟﻨﻔﺲ ﻭﺍﳌﺎﻝ ‪ .‬ﻭﻳﻨﺎﺩﻳﻬﺎ ‪ -‬ﻛﻤﺎ ﻧﺎﺩﻯ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ﺍﻷﻭﱃ ‪) :-‬ﻛﻞ ﻧﻔﺲ ﺫﺍﺋﻘﺔ ﺍﳌﻮﺕ ‪ ،‬ﻭﺇﳕﺎ ﺗﻮﻓﻮﻥ‬
‫ﺃﺟﻮﺭﻛﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪ .‬ﻓﻤﻦ ﺯﺣﺰﺡ ﻋﻦ ﺍﻟﻨﺎﺭ ﻭﺃﺩﺧﻞ ﺍﳉﻨﺔ ﻓﻘﺪ ﻓﺎﺯ ‪ .‬ﻭﻣﺎ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﻣﺘﺎﻉ ﺍﻟﻐﺮﻭﺭ ‪.‬‬
‫ﻟﺘﺒﻠﻮﻥ ﰲ ﺃﻣﻮﺍﻟﻜﻢ ﻭﺃﻧﻔﺴﻜﻢ ؛ ﻭﻟﺘﺴﻤﻌﻦ ﻣﻦ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻗﺒﻠﻜﻢ ﻭﻣﻦ ﺍﻟﺬﻳﻦ ﺃﺷـﺮﻛﻮﺍ ﺃﺫﻯ‬
‫ﻛﺜﲑﺍ ‪ .‬ﻭﺇﻥ ﺗﺼﱪﻭﺍ ﻭﺗﺘﻘﻮﺍ ﻓﺈﻥ ﺫﻟﻚ ﻣﻦ ﻋﺰﻡ ﺍﻷﻣﻮﺭ( ‪ . .‬ﻭﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺍﻟﻘﺮﺁﻥ ‪ .‬ﻛﺘﺎﺏ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﳋﺎﻟﺪ‬
‫‪ .‬ﻭﺩﺳﺘﻮﺭﻫﺎ ﺍﻟﺸﺎﻣﻞ ‪ .‬ﻭﺣﺎﺩﻳﻬﺎ ﺍﳍﺎﺩﻱ ‪ .‬ﻭﻗﺎﺋﺪﻫﺎ ﺍﻷﻣﲔ ‪.‬‬
‫ﻭﺃﻋﺪﺍﺅﻫﺎ ﻫﻢ ﺃﻋﺪﺍﺅﻫﺎ ‪ . .‬ﻭﺍﻟﻄﺮﻳﻖ ﻫﻮ ﺍﻟﻄﺮﻳﻖ ‪ ) . .‬ﺍﻟﻈﻼﻝ(‬
‫‪----------------‬‬
‫ﻟﻘﺪ ﺃﻳﻘﻦ ﺃﻧﻪ ﻟﻦ ﳝﻮﺕ ﺇﻻ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺣﺪﺩﻩ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺏ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻧ ‪‬ﺆﺗِـ ِﻪ ِﻣ‪‬ﻨﻬ‪‬ـﺎ‬
‫ﻼ ‪‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ِﺮ ‪‬ﺩ ﹶﺛﻮ‪‬ﺍ ‪‬‬
‫ﺕ ِﺇ ﱠﻻ ِﺑِﺈ ﹾﺫ ِﻥ ﺍﷲ ِﻛﺘ‪‬ﺎﺑ‪‬ﺎ ‪‬ﻣ ‪‬ﺆ ‪‬ﺟ ﹰ‬
‫ﺲ ﹶﺃ ﹾﻥ ‪‬ﺗﻤ‪‬ﻮ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ }:‬ﻭﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ِﻟ‪‬ﻨ ﹾﻔ ٍ‬
‫ﺠﺰِﻱ ﺍﻟﺸ‪‬ﺎ ِﻛﺮِﻳ ‪‬ﻦ{ )‪ (١٤٥‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‬
‫ﺏ ﺍﻵ ِﺧ ‪‬ﺮ ِﺓ ‪‬ﻧ ‪‬ﺆِﺗ ِﻪ ِﻣ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻭ ‪‬ﺳ‪‬ﻨ ‪‬‬
‫‪‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ِﺮ ‪‬ﺩ ﹶﺛﻮ‪‬ﺍ ‪‬‬

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 ‫‪١٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺇﻥ ﻟﻜﻞ ﻧﻔﺲ ﻛﺘﺎﺑﺎ ﻣﺆﺟﻼ ﺇﱃ ﺃﺟﻞ ﻣﺮﺳﻮﻡ ‪ .‬ﻭﻟﻦ ﲤﻮﺕ ﻧﻔﺲ ﺣﱴ ﺗﺴﺘﻮﰲ ﻫﺬﺍ ﺍﻷﺟـﻞ ﺍﳌﺮﺳـﻮﻡ ‪.‬‬
‫ﻓﺎﳋﻮﻑ ﻭﺍﳍﻠﻊ ‪ ،‬ﻭﺍﳊﺮﺹ ﻭﺍﻟﺘﺨﻠﻒ ‪ ،‬ﻻ ﺗﻄﻴﻞ ﺃﺟﻼ ‪ .‬ﻭﺍﻟﺸﺠﺎﻋﺔ ﻭﺍﻟﺜﺒﺎﺕ ﻭﺍﻹﻗﺪﺍﻡ ﻭﺍﻟﻮﻓﺎﺀ ﻻ ﺗﻘـﺼﺮ‬
‫ﻋﻤﺮﺍ ‪ .‬ﻓﻼ ﻛﺎﻥ ﺍﳉﱭ ‪ ،‬ﻭﻻ ﻧﺎﻣﺖ ﺃﻋﲔ ﺍﳉﺒﻨﺎﺀ ‪ .‬ﻭﺍﻷﺟﻞ ﺍﳌﻜﺘﻮﺏ ﻻ ﻳﻨﻘﺺ ﻣﻨﻪ ﻳﻮﻡ ﻭﻻ ﻳﺰﻳﺪ !‬
‫ﺑﺬﻟﻚ ﺗﺴﺘﻘﺮ ﺣﻘﻴﻘﺔ ﺍﻷﺟﻞ ﰲ ﺍﻟﻨﻔﺲ ‪ ،‬ﻓﺘﺘﺮﻙ ﺍﻻﺷﺘﻐﺎﻝ ﺑﻪ ‪ ،‬ﻭﻻ ﲡﻌﻠﻪ ﰲ ﺍﳊﺴﺎﺏ ‪ ،‬ﻭﻫـﻲ ﺗﻔﻜـﺮ ﰲ‬
‫ﺍﻷﺩﺍﺀ ﻭﺍﻟﻮﻓﺎﺀ ﺑﺎﻻﻟﺘﺰﺍﻣﺎﺕ ﻭﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻹﳝﺎﻧﻴﺔ ‪ .‬ﻭﺑﺬﻟﻚ ﺗﻨﻄﻠﻖ ﻣﻦ ﻋﻘﺎﻝ ﺍﻟﺸﺢ ﻭﺍﳊﺮﺹ ‪ ،‬ﻛﻤﺎ ﺗﺮﺗﻔـﻊ‬
‫ﻋﻠﻰ ﻭﻫﻠﺔ ﺍﳋﻮﻑ ﻭﺍﻟﻔﺰﻉ ‪ .‬ﻭﺑﺬﻟﻚ ﺗﺴﺘﻘﻴﻢ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺑﻜﻞ ﺗﻜﺎﻟﻴﻔﻪ ﻭﺑﻜـﻞ ﺍﻟﺘﺰﺍﻣﺎﺗـﻪ ‪ ،‬ﰲ ﺻـﱪ‬
‫ﻭﻃﻤﺄﻧﻴﻨﺔ ‪ ،‬ﻭﺗﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﺍﻟﺬﻱ ﳝﻠﻚ ﺍﻵﺟﺎﻝ ﻭﺣﺪﻩ ‪.‬‬
‫ﰒ ﻳﻨﺘﻘﻞ ﺑﺎﻟﻨﻔﺲ ﺧﻄﻮﺓ ﻭﺭﺍﺀ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﺍﻟﱵ ﺣﺴﻢ ﻓﻴﻬﺎ ﺍﻟﻘﻮﻝ ‪. .‬‬
‫ﻓﺈﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻤﺮ ﻣﻜﺘﻮﺑﺎ ‪ ،‬ﻭﺍﻷﺟﻞ ﻣﺮﺳﻮﻣﺎ ‪. .‬‬
‫ﻓﻠﺘﻨﻈﺮ ﻧﻔﺲ ﻣﺎ ﻗﺪﻣﺖ ﻟﻐﺪ ؛ ﻭﻟﺘﻨﻈﺮ ﻧﻔﺲ ﻣﺎﺫﺍ ﺗﺮﻳﺪ ‪. .‬‬
‫ﺃﺗﺮﻳﺪ ﺃﻥ ﺗﻘﻌﺪ ﻋﻦ ﺗﻜﺎﻟﻴﻒ ﺍﻹﳝﺎﻥ ‪ ،‬ﻭﺃﻥ ﲢﺼﺮ ﳘﻬﺎ ﻛﻠﻪ ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ ‪ ،‬ﻭﺃﻥ ﺗﻌﻴﺶ ﳍـﺬﻩ ﺍﻟـﺪﻧﻴﺎ‬
‫ﻭﺣﺪﻫﺎ ؟ ﺃﻡ ﺗﺮﻳﺪ ﺃﻥ ﺗﺘﻄﻠﻊ ﺇﱃ ﺃﻓﻖ ﺃﻋﻠﻰ ‪ ،‬ﻭﺇﱃ ﺍﻫﺘﻤﺎﻣﺎﺕ ﺃﺭﻓﻊ ‪ ،‬ﻭﺇﱃ ﺣﻴﺎﺓ ﺃﻛﱪ ﻣﻦ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ؟ ‪. .‬‬
‫ﻣﻊ ﺗﺴﺎﻭﻱ ﻫﺬﺍ ﺍﳍﻢ ﻭﺫﺍﻙ ﻓﻴﻤﺎ ﳜﺘﺺ ﺑﺎﻟﻌﻤﺮ ﻭﺍﳊﻴﺎﺓ ؟!‬
‫)ﻭﻣﻦ ﻳﺮﺩ ﺛﻮﺍﺏ ﺍﻟﺪﻧﻴﺎ ﻧﺆﺗﻪ ﻣﻨﻬﺎ ‪ .‬ﻭﻣﻦ ﻳﺮﺩ ﺛﻮﺍﺏ ﺍﻵﺧﺮﺓ ﻧﺆﺗﻪ ﻣﻨﻬﺎ( ‪.‬‬
‫ﻭﺷﺘﺎﻥ ﺑﲔ ﺣﻴﺎﺓ ﻭﺣﻴﺎﺓ !‬
‫ﻭﺷﺘﺎﻥ ﺑﲔ ﺍﻫﺘﻤﺎﻡ ﻭﺍﻫﺘﻤﺎﻡ ! ‪ -‬ﻣﻊ ﺍﲢﺎﺩ ﺍﻟﻨﺘﻴﺠﺔ ﺑﺎﻟﻘﻴﺎﺱ ﺇﱃ ﺍﻟﻌﻤﺮ ﻭﺍﻷﺟﻞ ‪ -‬ﻭﺍﻟﺬﻱ ﻳﻌـﻴﺶ ﳍـﺬﻩ‬
‫ﺍﻷﺭﺽ ﻭﺣﺪﻫﺎ ‪ ،‬ﻭﻳﺮﻳﺪ ﺛﻮﺍﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺣﺪﻫﺎ ‪. .‬‬
‫ﺇﳕﺎ ﳛﻴﺎ ﺣﻴﺎﺓ ﺍﻟﺪﻳﺪﺍﻥ ﻭﺍﻟﺪﻭﺍﺏ ﻭﺍﻷﻧﻌﺎﻡ !‬
‫ﰒ ﳝﻮﺕ ﰲ ﻣﻮﻋﺪﻩ ﺍﳌﻀﺮﻭﺏ ﺑﺄﺟﻠﻪ ﺍﳌﻜﺘﻮﺏ ‪ .‬ﻭﺍﻟﺬﻱ ﻳﺘﻄﻠﻊ ﺇﱃ ﺍﻷﻓﻖ ﺍﻵﺧﺮ ‪. .‬‬
‫ﺇﳕﺎ ﳛﻴﺎ ﺣﻴﺎﺓ "ﺍﻹﻧﺴﺎﻥ" ﺍﻟﺬﻱ ﻛﺮﻣﻪ ﺍﷲ ﻭﺍﺳﺘﺨﻠﻔﻪ ﻭﺃﻓﺮﺩﻩ ‪‬ﺬﺍ ﺍﳌﻜﺎﻥ ﰒ ﳝﻮﺕ ﰲ ﻣﻮﻋـﺪﻩ ﺍﳌـﻀﺮﻭﺏ‬
‫ﺑﺄﺟﻠﻪ ﺍﳌﻜﺘﻮﺏ ‪. .‬‬
‫)ﻭﻣﺎ ﻛﺎﻥ ﻟﻨﻔﺲ ﺃﻥ ﲤﻮﺕ ﺇﻻ ﺑﺈﺫﻥ ﺍﷲ ﻛﺘﺎﺑﺎ ﻣﺆﺟﻼ( ‪. .‬‬
‫)ﻭﺳﻨﺠﺰﻱ ﺍﻟﺸﺎﻛﺮﻳﻦ( ‪. .‬‬
‫ﺍﻟﺬﻳﻦ ﻳﺪﺭﻛﻮﻥ ﻧﻌﻤﺔ ﺍﻟﺘﻜﺮﱘ ﺍﻹﳍﻲ ﻟﻺﻧﺴﺎﻥ ‪ ،‬ﻓﲑﺗﻔﻌﻮﻥ ﻋﻦ ﻣﺪﺍﺭﺝ ﺍﳊﻴﻮﺍﻥ ؛ ﻭﻳﺸﻜﺮﻭﻥ ﺍﷲ ﻋﻠﻰ ﺗﻠﻚ‬
‫ﺍﻟﻨﻌﻤﺔ ‪ ،‬ﻓﻴﻨﻬﻀﻮﻥ ﺑﺘﺒﻌﺎﺕ ﺍﻹﳝﺎﻥ ‪. .‬‬
‫ﻭﻫﻜﺬﺍ ﻳﻘﺮﺭ ﺍﻟﻘﺮﺁﻥ ﺣﻘﻴﻘﺔ ﺍﳌﻮﺕ ﻭﺍﳊﻴﺎﺓ ‪ ،‬ﻭﺣﻘﻴﻘﺔ ﺍﻟﻐﺎﻳﺔ ﺍﻟﱵ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻬﺎ ﺍﻷﺣﻴﺎﺀ ‪ ،‬ﻭﻓﻖ ﻣﺎ ﻳﺮﻳﺪﻭﻧـﻪ‬
‫ﻷﻧﻔﺴﻬﻢ ‪ ،‬ﻣﻦ ﺍﻫﺘﻤﺎﻡ ﻗﺮﻳﺐ ﻛﺎﻫﺘﻤﺎﻡ ﺍﻟﺪﻭﺩ ‪ ،‬ﺃﻭ ﺍﻫﺘﻤﺎﻡ ﺑﻌﻴﺪ ﻛﺎﻫﺘﻤﺎﻡ ﺍﻹﻧﺴﺎﻥ !‬

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 ‫‪٢٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺑﺬﻟﻚ ﻳﻨﻘﻞ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﻹﻧﺸﻐﺎﻝ ﺑﺎﳋﻮﻑ ﻣﻦ ﺍﳌﻮﺕ ﻭﺍﳉﺰﻉ ﻣﻦ ﺍﻟﺘﻜﺎﻟﻴﻒ ‪ -‬ﻭﻫﻲ ﻻ ﲤﻠﻚ ﺷـﻴﺌﺎ ﰲ‬
‫ﺷﺄﻥ ﺍﳌﻮﺕ ﻭﺍﳊﻴﺎﺓ ‪ -‬ﺇﱃ ﺍﻹﻧﺸﻐﺎﻝ ﲟﺎ ﻫﻮ ﺃﻧﻔﻊ ﻟﻠﻨﻔﺲ ‪ ،‬ﰲ ﺍﳊﻘﻞ ﺍﻟﺬﻱ ﲤﻠﻜﻪ ‪ ،‬ﻭﲤﻠﻚ ﻓﻴﻪ ﺍﻻﺧﺘﻴـﺎﺭ ‪.‬‬
‫ﻓﺘﺨﺘﺎﺭ ﺍﻟﺪﻧﻴﺎ ﺃﻭ ﲣﺘﺎﺭ ﺍﻵﺧﺮﺓ ‪ .‬ﻭﺗﻨﺎﻝ ﻣﻦ ﺟﺰﺍﺀ ﺍﷲ ﻣﺎ ﲣﺘﺎﺭ ! ) ﺍﻟﻈﻼﻝ(‬

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 ‫‪٢١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺭﺍﺑﻌﺎ – ﻧﻈﺮﺗﻪ ﺍﻟﺒﻌﻴﺪﺓ ﺇﱃ ﻓﻠﺴﻄﲔ ﺍﳊﺒﻴﺒﺔ ﺍﳌﻐﺘﺼﺒﺔ ﻭﺍﻟﱵ ﻻ ﻳﻔﺼﻞ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﺳﻮﻯ ‪‬ﺮ ﺻﻐﲑ ﻣﻦ‬
‫ﺍﻟﺴﻬﻞ ﺟﺪﺍ ﻋﺒﻮﺭﻩ‬

‫ﻭﻟﻜﻦ ﺭﺃﻯ ﺑﺄﻡ ﻋﻴﻨﻪ ﻛﻴﻒ ﳛﻤﻲ ﺍﻟﻄﻮﺍﻏﻴﺖ ﺣﺪﻭﺩ ﺩﻭﻟﺔ ﺍﻟﻴﻬﻮﺩ ﻭﳝﻨﻌﻮﻥ ﺃﻳﺔ ﻋﻤﻠﻴﺔ ﳝﻜﻦ ﺃﻥ ﻳﻘﻮﻡ ‪‬ـﺎ‬
‫ﺍ‪‬ﺎﻫﺪﻭﻥ ﺿﺪ ﺍﻟﻴﻬﻮﺩ ﻭﻻ ﺳﻴﻤﺎ ﻃﺎﻏﻴﺔ ﺍﻷﺭﺩﻥ ﺍﻟﱵ ﺗﻌﺘﱪ ﺣﺪﻭﺩﻫﺎ ﻣﻊ ﻓﻠﺴﻄﲔ ﺃﻃﻮﻝ ﺍﳊﺪﻭﺩ‬
‫ﻭﻻ ﺷﻚ ﺃﻧﻪ ﻋﺎﺩ ﺇﱃ ﺍﻟﻮﺭﺍﺀ ﻭﺗﺴﺎﺀﻝ ﳌﺎﺫﺍ ﻃﺮﺩ ﺍﻟﻔﺪﺍﺋﻴﻮﻥ ﻣﻦ ﺍﻷﺭﺩﻥ ﻛﻞ ﺫﻟﻚ ﻹﺭﺿﺎﺀ ﺍﻟﻴﻬﻮﺩ‬
‫ﻣﻦ ﻫﻨﺎ ﺑﺪﺃ ﻳﺘﺴﺎﺀﻝ ﻣﺎ ﺩﻭﺭ ﻫﺆﻻﺀ ﺍﳊﻜﺎﻡ ﺍﻟﻴﻮﻡ ؟؟‬
‫ﺇﻧﻪ ﻳﺮﻧﻮ ﺇﻟﻴﻬﺎ ﺑﺒﺼﺮﻩ ﻟﻴﻞ ‪‬ﺎﺭ ﻭﻟﻜﻦ ﻟﻴﺲ ﺑﻮﺳﻌﻪ ﻋﻤﻞ ﺷﻲﺀ ﻓﺎﳊﺪﻭﺩ ﻣﻐﻠﻘﺔ ﻭﺍﻟﻘﻴﻮﺩ ﻛﺜﻴﻔﺔ‬
‫ﻫﺬﻩ ﺍﻷﺭﺽ ﺍﻟﱵ ﻗﺎﻝ ﻋﻨﻬﺎ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻤﺎ ﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ﹸﺃﻣ‪‬ﺎ ‪‬ﻣ ﹶﺔ ﻗﹶـﺎ ﹶﻝ ﻗﹶـﺎ ﹶﻝ‬
‫‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ » -‬ﹶﻻ ‪‬ﺗﺰ‪‬ﺍ ﹸﻝ ﻃﹶﺎِﺋ ﹶﻔ ﹲﺔ ِﻣ ‪‬ﻦ ﹸﺃ ‪‬ﻣﺘِﻰ ‪‬ﻋﻠﹶﻰ ﺍﻟﺪ‪‬ﻳ ِﻦ ﻇﹶﺎ ِﻫﺮِﻳ ‪‬ﻦ ِﻟ ‪‬ﻌ ‪‬ﺪ ‪‬ﻭ ِﻫ ‪‬ﻢ ﻗﹶـﺎ ِﻫﺮِﻳ ‪‬ﻦ ﹶﻻ‬
‫ﻚ «‪ .‬ﻗﹶﺎﻟﹸﻮﺍ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﻠﱠـ ِﻪ‬ ‫ﻀ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﺧ‪‬ﺎﹶﻟ ﹶﻔ ‪‬ﻬ ‪‬ﻢ ِﺇ ﱠﻻ ﻣ‪‬ﺎ ﹶﺃﺻ‪‬ﺎ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ﻣِ ‪‬ﻦ ْﻷﻭ‪‬ﺍ َﺀ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹾﺄِﺗ‪‬ﻴ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫ﺱ «‪.‬‬ ‫ﺖ ﺍﹾﻟ ‪‬ﻤ ﹾﻘ ِﺪ ِ‬
‫ﻑ ‪‬ﺑ‪‬ﻴ ِ‬‫ﺱ ‪‬ﻭﹶﺃ ﹾﻛﻨ‪‬ﺎ ِ‬ ‫ﺖ ﺍﹾﻟ ‪‬ﻤ ﹾﻘ ِﺪ ِ‬
‫‪‬ﻭﹶﺃ‪‬ﻳ ‪‬ﻦ ‪‬ﻫ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ » ﺑِ‪‬ﺒ‪‬ﻴ ِ‬

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 ‫‪٢٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺧﺎﻣﺴﺎ – ﻭﰲ ﺍﳌﺴﺠﺪ ﺗﻠﻘﻦ ﺍﻟﻌﻠﻢ ﻭﺑﺪﺃ ﺍﻟﻔﻜﺮ ﺍﳉﻬﺎﺩﻱ ﻳﻨﻀﺞ ﺭﻭﻳﺪﺍ ﺭﻭﻳﺪﺍ ﻭﻻ ﺳﻴﻤﺎ ﺃﻧﻪ ﻳﺴﻤﻊ‬
‫ﺑﺄﺧﺒﺎﺭ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﻻ ﺳﻴﻤﺎ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻓﺘﻤﲎ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻢ‬

‫ﻭﺍﻟﺘﺮﺑﻴﺔ ﺍﳉﻬﺎﺩﻳﺔ ﻣﻬﻤﺔ ﺟﺪﺍ‬

‫ﻷﻥ ﺍﻟﺬﻱ ﻳﺘﺮﰉ ﻋﻠﻰ ﺍﻟﺬﻝ ﻭﺍﳋﻨﻮﻉ ﻟﻦ ﳚﺎﻫﺪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻛﻤﺎ ﺣﺼﻞ ﻣـﻊ ﺑـﲏ ﺇﺳـﺮﺍﺋﻴﻞ ﰲ ﻇـﻞ‬
‫ﺍﻻﺿﻄﻬﺎﺩ ﺍﻟﻔﺮﻋﻮﱐ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪:‬‬
‫‪‬ﻭِﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ﻣ‪‬ﻮﺳ‪‬ﻰ ِﻟ ﹶﻘ ‪‬ﻮ ِﻣ ِﻪ ﻳ‪‬ﺎ ﹶﻗ ‪‬ﻮ ِﻡ ﺍ ﹾﺫ ﹸﻛﺮ‪‬ﻭﹾﺍ ِﻧ ‪‬ﻌ ‪‬ﻤ ﹶﺔ ﺍﻟﹼﻠ ِﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ِﺇ ﹾﺫ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﻓِﻴﻜﹸ ‪‬ﻢ ﺃﹶﻧِﺒﻴ‪‬ﺎﺀ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌﹶﻠﻜﹸﻢ ‪‬ﻣﻠﹸﻮﻛﹰﺎ ﻭ‪‬ﺁﺗ‪‬ﺎﻛﹸﻢ ﻣ‪‬ـﺎ‬
‫ﺐ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﺮ‪‬ﺗﺪ‪‬ﻭﺍ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺽ ﺍ ﹸﳌ ﹶﻘ ‪‬ﺪ ‪‬ﺳ ﹶﺔ ﺍﱠﻟﺘِﻲ ﹶﻛ‪‬ﺘ ‪‬‬
‫ﲔ ) ‪ (٢٠‬ﻳ‪‬ﺎ ﹶﻗ ‪‬ﻮ ِﻡ ﺍ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﺍ ﺍ َﻷ ‪‬ﺭ ‪‬‬ ‫ﺕ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ﻣ‪‬ﻦ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬ ‫ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺆ ِ‬
‫ﺨ ‪‬ﺮﺟ‪‬ـﻮﹾﺍ‬ ‫ﹶﺃ ‪‬ﺩﺑ‪‬ﺎ ِﺭ ﹸﻛ ‪‬ﻢ ﹶﻓﺘ‪‬ﻨ ﹶﻘِﻠﺒ‪‬ﻮﺍ ﺧ‪‬ﺎ ِﺳﺮِﻳ ‪‬ﻦ ) ‪ (٢١‬ﻗﹶﺎﻟﹸﻮﺍ ﻳ‪‬ﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ ِﺇ ﱠﻥ ﻓِﻴﻬ‪‬ﺎ ﹶﻗ ‪‬ﻮﻣ‪‬ﺎ ‪‬ﺟﺒ‪‬ﺎﺭِﻳ ‪‬ﻦ ‪‬ﻭِﺇﻧ‪‬ﺎ ﻟﹶﻦ ‪‬ﻧ ‪‬ﺪ ‪‬ﺧﹶﻠﻬ‪‬ﺎ ‪‬ﺣ‪‬ﺘ ‪‬ﻰ ‪‬ﻳ ‪‬‬
‫ﻼ ِﻥ ِﻣ ‪‬ﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﺨ‪‬ﺎﻓﹸﻮ ﹶﻥ ﹶﺃ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬﻤ‪‬ـﺎ ﺍ ‪‬ﺩ ‪‬ﺧﻠﹸـﻮﹾﺍ‬
‫ﺨ ‪‬ﺮﺟ‪‬ﻮﹾﺍ ِﻣ‪‬ﻨﻬ‪‬ﺎ ﹶﻓِﺈﻧ‪‬ﺎ ﺩ‪‬ﺍ ِﺧﻠﹸﻮ ﹶﻥ ) ‪ (٢٢‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬ﺟ ﹶ‬ ‫ِﻣ‪‬ﻨﻬ‪‬ﺎ ﹶﻓﺈِﻥ ‪‬ﻳ ‪‬‬
‫ﲔ ) ‪ (٢٣‬ﻗﹶﺎﻟﹸﻮﹾﺍ ﻳ‪‬ﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ ِﺇﻧ‪‬ﺎ‬ ‫ﺏ ﹶﻓِﺈﺫﹶﺍ ‪‬ﺩ ‪‬ﺧ ﹾﻠ‪‬ﺘﻤ‪‬ﻮ ‪‬ﻩ ﹶﻓِﺈ‪‬ﻧ ﹸﻜ ‪‬ﻢ ﻏﹶﺎِﻟﺒ‪‬ﻮ ﹶﻥ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍﻟﹼﻠ ِﻪ ﹶﻓ‪‬ﺘ ‪‬ﻮ ﱠﻛﻠﹸﻮﹾﺍ ﺇِﻥ ﻛﹸﻨﺘ‪‬ﻢ ‪‬ﻣ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﹾﻟﺒ‪‬ﺎ ‪‬‬
‫ﺏ ِﺇﻧ‪‬ـﻲ ﻻ‬‫ﻚ ﹶﻓﻘﹶﺎﺗِﻼ ِﺇﻧ‪‬ﺎ ﻫ‪‬ﺎ ‪‬ﻫﻨ‪‬ﺎ ﻗﹶﺎ ِﻋﺪ‪‬ﻭ ﹶﻥ ) ‪ (٢٤‬ﻗﹶـﺎ ﹶﻝ ‪‬ﺭ ‪‬‬ ‫ﺖ ‪‬ﻭ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﺐ ﺃﹶﻧ ‪‬‬ ‫ﻟﹶﻦ ‪‬ﻧ ‪‬ﺪ ‪‬ﺧﹶﻠﻬ‪‬ﺎ ﹶﺃ‪‬ﺑﺪ‪‬ﺍ ﻣ‪‬ﺎ ﺩ‪‬ﺍﻣ‪‬ﻮﹾﺍ ﻓِﻴﻬ‪‬ﺎ ﻓﹶﺎ ﹾﺫ ‪‬ﻫ ‪‬‬
‫ﲔ ﺳ‪‬ـ‪‬ﻨ ﹰﺔ‬
‫ﺤ ‪‬ﺮ ‪‬ﻣ ﹲﺔ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺭ‪‬ﺑ ِﻌ ‪‬‬
‫ﲔ ) ‪ (٢٥‬ﻗﹶﺎ ﹶﻝ ﹶﻓِﺈ‪‬ﻧﻬ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﻚ ِﺇ ﱠﻻ ‪‬ﻧ ﹾﻔﺴِﻲ ‪‬ﻭﹶﺃﺧِﻲ ﻓﹶﺎ ﹾﻓ ‪‬ﺮﻕ‪ ‬ﺑ‪‬ﻴ‪‬ﻨﻨ‪‬ﺎ ‪‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ِﻡ ﺍﹾﻟﻔﹶﺎ ِﺳ ِﻘ ‪‬‬ ‫ﹶﺃ ‪‬ﻣِﻠ ‪‬‬
‫ﲔ ) ‪ (٢٦‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‬ ‫ﺱ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ِﻡ ﺍﹾﻟﻔﹶﺎ ِﺳ ِﻘ ‪‬‬ ‫ﻼ ‪‬ﺗ ﹾﺄ ‪‬‬
‫ﺽ ﹶﻓ ﹶ‬‫‪‬ﻳﺘِﻴﻬ‪‬ﻮ ﹶﻥ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﻭﻫﻜﺬﺍ ﺃﺳﻠﻤﻬﻢ ﺍﷲ ‪ -‬ﻭﻫﻢ ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﺍﻷﺭﺽ ﺍﳌﻘﺪﺳﺔ ‪ -‬ﻟﻠﺘﻴﻪ ؛ ﻭﺣﺮﻡ ﻋﻠﻴﻬﻢ ﺍﻷﺭﺽ ﺍﻟﱵ ﻛﺘﺒﻬﺎ ﳍﻢ‬
‫ﻭﺍﻷﺭﺟﺢ ﺃﻧﻪ ﺣﺮﻣﻬﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﳉﻴﻞ ﻣﻨﻬﻢ ﺣﱴ ﺗﻨﺒﺖ ﻧﺎﺑﺘﺔ ﺟﺪﻳﺪﺓ ؛ ﻭﺣﱴ ﻳﻨﺸﺄ ﺟﻴﻞ ﻏﲑ ﻫﺬﺍ ﺍﳉﻴﻞ ‪.‬‬
‫ﺟﻴﻞ ﻳﻌﺘﱪ ﺑﺎﻟﺪﺭﺱ ‪ ،‬ﻭﻳﻨﺸﺄ ﰲ ﺧﺸﻮﻧﺔ ﺍﻟﺼﺤﺮﺍﺀ ﻭﺣﺮﻳﺘﻬﺎ ﺻﻠﺐ ﺍﻟﻌﻮﺩ ‪ . .‬ﺟﻴﻞ ﻏﲑ ﻫﺬﺍ ﺍﳉﻴﻞ ﺍﻟـﺬﻱ‬
‫ﺃﻓﺴﺪﺓ ﺍﻟﺬﻝ ﻭﺍﻻﺳﺘﻌﺒﺎﺩ ﻭﺍﻟﻄﻐﻴﺎﻥ ﰲ ﻣﺼﺮ ‪ ،‬ﻓﻠﻢ ﻳﻌﺪ ﻳﺼﻠﺢ ﳍﺬﺍ ﺍﻷﻣﺮ ﺍﳉﻠﻴﻞ !‬
‫ﻭﺍﻟﺬﻝ ﻭﺍﻻﺳﺘﻌﺒﺎﺩ ﻭﺍﻟﻄﻐﻴﺎﻥ ﻳﻔﺴﺪ ﻓﻄﺮﺓ ﺍﻷﻓﺮﺍﺩ ﻛﻤﺎ ﻳﻔﺴﺪ ﻓﻄﺮﺓ ﺍﻟﺸﻌﻮﺏ ‪.‬‬
‫ﻭﻳﺘﺮﻛﻬﻢ ﺍﻟﺴﻴﺎﻕ ﻫﻨﺎ ‪ -‬ﰲ ﺍﻟﺘﻴﻪ ‪ -‬ﻻ ﻳﺰﻳﺪ ﻋﻠﻰ ﺫﻟﻚ ‪. .‬‬
‫ﻭﻫﻮ ﻣﻮﻗﻒ ﲡﺘﻤﻊ ﻓﻴﻪ ﺍﻟﻌﱪﺓ ﺍﻟﻨﻔﺴﻴﺔ ﺇﱃ ﺍﳉﻤﺎﻝ ﺍﻟﻔﲏ ‪ ،‬ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﻟﺘﻌﺒﲑ ‪.‬‬
‫ﻭﻟﻘﺪ ﻭﻋﻰ ﺍﳌﺴﻠﻤﻮﻥ ﻫﺬﺍ ﺍﻟﺪﺭﺱ ‪ -‬ﳑﺎ ﻗﺼﻪ ﺍﷲ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﻘﺼﺺ ‪ -‬ﻓﺤﲔ ﻭﺍﺟﻬﻮﺍ ﺍﻟﺸﺪﺓ ﻭﻫﻢ ﻗﻠـﺔ‬
‫ﺃﻣﺎﻡ ﻧﻔﲑ ﻗﺮﻳﺶ ﰲ ﻏﺰﻭﺓ ﺑﺪﺭ ‪ ،‬ﻗﺎﻟﻮﺍ ﻟﻨﺒﻴﻬﻢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫﻥ ﻻ ﻧﻘﻮﻝ ﻟﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻣﺎ ﻗﺎﻟﻪ‬
‫ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﻟﻨﺒﻴﻬﻢ ‪) .‬ﻓﺎﺫﻫﺐ ﺃﻧﺖ ﻭﺭﺑﻚ ﻓﻘﺎﺗﻼ ﺇﻧﺎ ﻫﺎ ﻫﻨﺎ ﻗﺎﻋﺪﻭﻥ( ﻟﻜﻦ ﻧﻘﻮﻝ‪:‬ﺍﺫﻫﺐ ﺃﻧﺖ ﻭﺭﺑـﻚ‬
‫ﻓﻘﺎﺗﻼ ﻓﺈﻧﻨﺎ ﻣﻌﻜﻤﺎ ﻣﻘﺎﺗﻠﻮﻥ ‪ . .‬ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺑﻌﺾ ﺁﺛﺎﺭ ﺍﳌﻨﻬﺞ ﺍﻟﻘﺮﺁﱐ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﺑﺎﻟﻘـﺼﺺ ﻋﺎﻣـﺔ ؛‬
‫ﻭﺑﻌﺾ ﺟﻮﺍﻧﺐ ﺣﻜﻤﺔ ﺍﷲ ﰲ ﺗﻔﺼﻴﻞ ﻗﺼﺔ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ‪ ) . .‬ﺍﻟﻈﻼﻝ(‬

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 ‫‪٢٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺳﺎﺩﺳﺎ‪ -‬ﻭﻣﻦ ﺻﻔﺎﺗﻪ ﺍﻟﱵ ﺫﻛﺮﺕ ﺍﻟﺼﻤﺖ ﺍﻟﻄﻮﻳﻞ‬

‫ﻓﻬﺬﺍ ﺍﻟﺼﻤﺖ ﺍﻟﻄﻮﻳﻞ ﻳﻨﻢ ﻋﻦ ﺗﻔﻜﲑ ﺣﺎﺩ ﺇﻧﻪ ﻳﻔﻜﺮ ‪‬ﻤﻮﻡ ﺃﻣﺘﻪ‬
‫ﺲ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﺖ ‪‬ﺗﺠ‪‬ﺎِﻟ ‪‬‬
‫ﺖ ِﻟﺠ‪‬ﺎِﺑ ِﺮ ‪‬ﺑ ِﻦ ‪‬ﺳ ‪‬ﻤ ‪‬ﺮ ﹶﺓ ﹶﺃ ﹸﻛ‪‬ﻨ ‪‬‬
‫ﻭﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ‪‬ﻋ ‪‬ﻦ ِﺳﻤ‪‬ﺎ ٍﻙ ﻗﹶﺎ ﹶﻝ ﹸﻗ ﹾﻠ ‪‬‬
‫ﺸ ‪‬ﻌ ‪‬ﺮ ‪‬ﻭﹶﺃ ‪‬ﺷﻴ‪‬ﺎ َﺀ ِﻣ ‪‬ﻦ‬
‫ﺻﺤ‪‬ﺎ‪‬ﺑ ‪‬ﻪ ﻳ‪ ‬ﹾﺬ ﹸﻛﺮ‪‬ﻭ ﹶﻥ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﺍﻟ ‪‬‬
‫ﻚ ‪‬ﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ‪‬‬
‫ﺤ ِ‬
‫ﻀِ‬
‫ﺖ ﹶﻗﻠِﻴ ﹶﻞ ﺍﻟ ‪‬‬
‫ﺼ ‪‬ﻤ ِ‬
‫ﻭﺳﻠﻢ‪ -‬ﻗﹶﺎ ﹶﻝ ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ‪ .‬ﹶﻓﻜﹶﺎ ﹶﻥ ﹶﻃﻮِﻳﻞﹶ ﺍﻟ ‪‬‬
‫ﺴ ‪‬ﻢ‪.‬‬
‫ﺤﻜﹸﻮ ﹶﻥ ‪‬ﻭ ‪‬ﺭ‪‬ﺑﻤ‪‬ﺎ ‪‬ﺗ‪‬ﺒ ‪‬‬
‫ﻀ‪‬‬‫ﹸﺃﻣ‪‬ﻮ ِﺭ ِﻫ ‪‬ﻢ ﹶﻓ‪‬ﻴ ‪‬‬

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 ‫‪٢٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺳﺎﺑﻌﺎ –ﺫﻫﺎﺑﻪ ﻟﻠﺠﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﻫﻮ ﱂ ﻳﺘﺠﺎﻭﺯ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﻋﻤﺮﻩ ﻓﻴﺸﺎﺭﻙ‬
‫ﰲ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﶈﺎﺭﺑﺔ ﺃﻋﺪﺍﺀ ﺍﷲ ﺗﻌﺎﱃ‬

‫)) ﻫﺠﺮﺗﻪ ﺍﻷﻭﱄ ﺇﱄ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‬

‫ﺍﳉﻬﺎﺩ ﺿﺪ ﺍﻟﺸﻴﻮﻋﻴﲔ ﺍﶈﺘﻠﲔ ﻷﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﻛﺎﻥ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺘﺎﺡ ﰲ ﺍﻷﺭﺩﻥ ـ ﻣﺜﻞ ﻣﻌﻈﻢ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴـﺔ‬
‫ﺣﻴﻨﺬﺍﻙ ـ ﻟﻌﺸﺎﻕ ﺍﳉﻬﺎﺩ ﻭﺍﻻﺳﺘﺸﻬﺎﺩ‪ ،‬ﻣﻊ ﺃﻥ ﻓﻠﺴﻄﲔ‪ ،‬ﻛﺎﻧﺖ ﺍﻷﻗﺮﺏ ﻟﻸﺭﺩﻧﻴﲔ ﻋﺎﻣـﺔ ﻭﺍﻟﺰﺭﻗـﺎﻭﻱ‬
‫ﺧﺎﺻﺔ‪ ،‬ﺟﻐﺮﺍﻓﻴﺎ ﻭﻭﺟﺪﺍﻧﻴﺎ‪ ،‬ﲝﻜﻢ ﺍﻟﺘﺮﻛﻴﺒﺔ ﺍﻟﺪﳝﻮﻏﺮﺍﻓﻴﺔ ﻟﺴﻜﺎﻥ ﺍﻷﺭﺩﻥ‪.‬‬
‫ﰲ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﻭﺟﻬﻬﺎ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺇﱄ ﺃﺑﻨﺎﺀ ﻋﺸﲑﺗﻪ )ﺑﲏ ﺣﺴﻦ(‪ ،‬ﻭﺍﻟﱵ ﻳﺪﻋﻮ ﻓﻴﻬﺎ ﺃﺑﻨﺎﺀ ﻋﻤﻮﻣﺘﻪ ﺇﱄ ﺍﻟﻌﻤﻞ‬
‫ﻣﻦ ﺃﺟﻞ ﺭﻓﻊ ﺭﺍﻳﺔ ﺍﻹﺳﻼﻡ ﻭﺍﻻﳔﺮﺍﻁ ﰲ ﺍﳉﻬﺎﺩ ﺿﺪ ﻛﻞ ﻣﻦ ﳛﻮﻝ ﺩﻭﻥ ﻣﻘﺎﺗﻠﺔ ﺍﻹﺳـﺮﺍﺋﻴﻠﻴﲔ ﺍﶈـﺘﻠﲔ‬
‫ﻟﻔﻠﺴﻄﲔ‪ ،‬ﻳﻌﻠﻦ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺃﻥ ﺟﺬﻭﺭ ﻋﺸﲑﺗﻪ ﺗﻌﻮﺩ ﺇﱄ ﺍﻟﻘﺪﺱ‪:‬‬
‫ﻳﺎ ﻗﻮﻡ ﻋﻮﺩﻭﺍ ﻟﺪﻳﻨﻜﻢ ﻓﻬﻮ ﳎﺪﻛﻢ ﻭﻋﺰﻛﻢ ﻭﳎﺪ ﺁﺑﺎﺋﻜﻢ ﻭﺃﺟﺪﺍﺩﻛﻢ ﺍﻟﺬﻳﻦ ﻧﺎﻟﻮﺍ ﺷﺮﻑ ﺍﻻﻧﻀﻮﺍﺀ ﲢـﺖ‬
‫ﻟﻮﺍﺀ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺍﻷﻳﻮﰊ ﰲ ﺣﻄﲔ ﻭﺷﺮﻑ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﲢﺮﻳﺮ ﺍﻟﻘﺪﺱ ﻣﻊ ﻗﺒﺎﺋﻞ ﺃﺧﺮﻱ‪ ،‬ﻓﺄﻗﻄﻊ ﺻﻼﺡ‬
‫ﺍﻟﺪﻳﻦ ﻟﻠﻘﺒﺎﺋﻞ ﺍﻟﱵ ﺷﺎﺭﻛﺖ ﻣﻌﻪ ﺃﺭﺍﺿﻲ ﺣﻮﻝ ﺍﻟﻘﺪﺱ ﻣﻦ ﺃﺟﻞ ﲪﺎﻳﺘﻬﺎ ﻣﻦ ﺍﻟﺼﻠﻴﺒﻴﲔ ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﻣﺴﺮﻱ‬
‫ﺟﺪﻛﻢ ﻓﺤﺎﻓﻈﻮﺍ ﻋﻠﻴﻪ )ﻳﻘﺼﺪ ﺍﻟﻨﱯ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ(‪ ،‬ﻭﻛﺎﻧﺖ ﺣﺼﺔ ﺑﲏ ﺣﺴﻦ ﰲ ﺍﳉﺰﺀ ﺍﳉﻨـﻮﰊ‬
‫ﺍﻟﻐﺮﰊ ﻣﻦ ﺍﻟﻘﺪﺱ ﺣﻴﺚ ﻋﺎﺷﻮﺍ ﻭﺗﻜﺎﺛﺮﻭﺍ ﰲ ﻗﺮﻱ ﺍﻟﻮﳉﺔ ﻭﻋﲔ ﻛﺎﺭﻡ ﻭﺍﳌﺎﳊﺔ ﻭﻏﲑﻫﺎ‪...‬‬
‫ﻳﺎ ﻗﻮﻡ‪ ...‬ﺃﺟﺪﺍﺩﻧﺎ ﻳﻮﻣﻬﺎ ﺣﺎﻓﻈﻮﺍ ﻋﻠﻲ ﺗﻠﻚ ﺍﻷﺭﺍﺿﻲ ﻭﲪﻮﺍ ﺍﻟﻘﺪﺱ ﺍﻟﺸﺮﻳﻒ ‪ ،‬ﻓﻌﺎﺷﻮﺍ ﻋـﺰﺓ ﺍﻹﺳـﻼﻡ‬
‫ﻭﻗﻮﺗﻪ‪ ،‬ﺃﺑﺎﺓ ﳐﻠﺼﲔ ‪.‬‬
‫ﻟﻜﻦ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺷﺪ ﺍﻟﺮﺣﺎﻝ ﻛﻐﲑﻩ ﻣﻦ ﺍﻟﺸﺒﺎﺏ ﺍﻷﺭﺩﱐ ﺍﻹﺳﻼﻣﻲ ﺍﳌـﺘﺤﻤﺲ ﺇﱄ ﺃﻓﻐﺎﻧـﺴﺘﺎﻥ‪ ،‬ﺃﻭﺍﺧـﺮ‬
‫ﺍﻟﺜﻤﺎﻧﻴﻨﻴﺎﺕ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﳌﺎﺿﻲ‪ ،‬ﺣﻴﺚ ﻋﺒﺪ ﺍﷲ ﻋﺰﺍﻡ ﻭﺃﺳﺎﻣﺔ ﺑﻦ ﻻﺩﻥ‪ .‬ﺑﻌﺪ ﺃﻥ ﺍﺳﺘﻤﻊ ﺇﱄ ﳏﺎﺿﺮﺓ ﺃﻟﻘﺎﻫـﺎ‬
‫ﻋﺒﺪ ﺍﻟﺮﺳﻮﻝ ﺳﻴﺎﻑ ﰲ ﺍﻷﺭﺩﻥ‪ ،‬ﻫﺬﻩ ﺍﶈﺎﺿﺮﺓ ﻛﺎﻧﺖ ﺍﻟﻨﻘﻄﺔ ﺍﻟﻔﺎﺻﻠﺔ ﻟﺪﻳﻪ ﰲ ﺍﲣـﺎﺫ ﻗـﺮﺍﺭ ﺍﻻﻟﺘﺤـﺎﻕ‬
‫ﺑﺎ‪‬ﺎﻫﺪﻳﻦ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪.‬‬
‫ﻋﺒﺪ ﺍﷲ ﻋﺰﺍﻡ ﻛﺎﻥ ﻣﻦ ﺃﻭﺍﺋﻞ ﺍﻟﻌﺮﺏ ﺍﻟﺬﻳﻦ ﺗﻮﺟﻬﻮﺍ ﺇﱄ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﳌﺸﺎﺭﻛﺔ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺍﻷﻓﻐـﺎﻥ ﻗﺘـﺎﻝ‬
‫ﺟﻴﻮﺵ ﺍﻻﲢﺎﺩ ﺍﻟﺴﻮﻓﻴﻴﱵ ﺍﻟﺪﺍﻋﻢ ﳊﻜﻢ ﺍﻟﺸﻴﻮﻋﻴﲔ ﻫﻨﺎﻙ‪ ،‬ﺃﻗﻨﻌﻪ ﺑﻦ ﻻﺩﻥ ﺑﺎﻻﻧـﻀﻤﺎﻡ ﺇﱄ ﺍ‪‬ﺎﻫـﺪﻳﻦ ﰲ‬
‫ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﺑﺪﻝ ﺍﻟﺪﺭﺍﺳﺔ ﰲ ﺇﺣﺪﻱ ﺍﳉﺎﻣﻌﺎﺕ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﻭﻛﺎﻥ ﻳ‪‬ﻨﻈﺮ ﺇﻟﻴﻪ ﰲ ﺃﻭﺳﺎﻁ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺍﻷﻓﻐـﺎﻥ‬
‫ﻋﻠﻲ ﺃﻧﻪ ﻗﺎﺋﺪ ﻭﻣﻠﻬﻢ ﻛﻞ ﺍﳌﺘﻄﻮﻋﲔ ﺍﻟﻌﺮﺏ ﻭﺍﳌﺴﻠﻤﲔ‪ .‬ﻳﻌﺘﱪ ﻋﺒﺪ ﺍﷲ ﻋﺰﺍﻡ ﺇﱄ ﺟﺎﻧﺐ ﺑﻦ ﻻﺩﻥ‪ ،‬ﻣﺆﺳﺲ‬
‫ﻇﺎﻫﺮﺓ ﺍﻷﻓﻐﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺍﻟﱵ ﻣﺎ ﻟﺒﺜﺖ ﺃﻥ ﺍﻧﺘﺸﺮﺕ ﰲ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻌﺪ ﺧﺮﻭﺝ ﺟﻴﻮﺵ ﺍﻻﲢﺎﺩ ﺍﻟﺴﻮﻓﻴﻴﱵ‬
‫ﻣﻦ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﻭﺗﻮﺟﻪ ﺇﻟﻴﻬﺎ ﺃﺻﺎﺑﻊ ﺍﻻ‪‬ﺎﻡ ﺑﺄ‪‬ﺎ ﻭﺭﺍﺀ ﺍﻟﻜﺜﲑ ﻣﻦ ﺗﺼﺎﻋﺪ ﺍﳌﺼﺎﺩﻣﺎﺕ ﺍﳌﺴﻠﺤﺔ ﻣﻊ ﺍﻷﻧﻈﻤﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﺍﳊﺎﻛﻤﺔ‪ .‬ﻭﻋﺒﺪ ﺍﷲ ﻋﺰﺍﻡ ﻣﻦ ﺍﻟﻘﻴﺎﺩﺍﺕ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﻷﺳﺎﺳﻴﺔ ﳉﻤﺎﻋﺔ ﺍﻹﺧﻮﺍﻥ ﺍﳌـﺴﻠﻤﲔ ﰲ ﺍﻷﺭﺩﻥ‪،‬‬

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 ‫‪٢٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻛﺎﻧﺖ ﻭﻻ ﺗﺰﺍﻝ ﺗﻠﻚ ﺍﳉﻤﺎﻋﺔ ﺗﻌﻴﺶ ﺣﺎﻟﺔ ﻭﻓﺎﻕ ﻣﻊ ﻧﻈﺎﻡ ﺍﳊﻜﻢ ﻣﻨﺬ ﻧﺸﺄ‪‬ﺎ‪ ،‬ﺭﻏﻢ ﺣﺎﻻﺕ ﺍﳌﺪ ﻭﺍﳉﺰﺭ‬
‫ﺍﻟﱵ ﺗﻌﺘﺮﻱ ﺗﻠﻚ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻔﻴﻨﺔ ﻭﺍﻷﺧﺮﻱ‪.‬‬
‫ﻛﺎﻧﺖ ﺍﻷﻧﻈﻤﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳊﺎﻛﻤﺔ ـ ﺍﻟﱵ ﻳﺮﺗﺒﻂ ﻣﻌﻈﻤﻬﺎ ﺑﺸﻜﻞ ﺃﻭ ﺑﺄﺧﺮ ﺑﻌﺠﻠﺔ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻷﻣﺮﻳﻜﻴـﺔ ـ‬
‫ﺗﺸﺠﻊ ﺗﻮﺟﻬﺎﺕ ﺍﻟﺸﺒﺎﺏ ﺍﻻﻟﺘﺤﺎﻕ ﺑﺎ‪‬ﺎﻫﺪﻳﻦ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﺣﻴﺚ ﻛﺎﻧﺖ ﺍﳊﺮﺏ ﺍﻟﺒﺎﺭﺩﺓ ﻋﻠﻲ ﺃﺷـﺪﻫﺎ‬
‫ﺑﲔ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﻭﺍﻻﲢﺎﺩ ﺍﻟﺴﻮﻓﻴﻴﱵ‪ ،‬ﻓﻜﺎﻥ ﺍﳌﺘﻄﻮﻋﻮﻥ ﻳﻐﺎﺩﺭﻭﻥ ﺍﻷﺭﺩﻥ ﺇﱄ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﺟﻬﺎﺭﺍ ‪‬ﺎﺭﺍ‪،‬‬
‫ﻭﲡﻤﻊ ﺃﻣﻮﺍﻝ ﺍﻟﺘﱪﻋﺎﺕ ﺑﺸﻜﻞ ﻋﻠﲏ ﻣﻦ ﺍﳌﺴﺎﺟﺪ ﻭﺍﻷﻣﺎﻛﻦ ﺍﻟﻌﺎﻣﺔ ﻟﺘﻤﻮﻳﻞ ﺳﻔﺮ ﺍﻷﻋﺪﺍﺩ ﺍﻟﻜـﺒﲑﺓ ﻣـﻦ‬
‫ﺍﻟﺸﺒﺎﻥ ﺇﱄ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪ .‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻛﺎﻧﺖ ﺍﻷﻣﻮﺍﻝ ﺍﳋﻠﻴﺠﻴﺔ ﻭﺍﻟﺴﻌﻮﺩﻳﺔ ﲢﺪﻳﺪﺍ‪ ،‬ﺗﺘﺪﻓﻖ ﻋﻠﻲ ﺍ‪‬ﺎﻫﺪﻳﻦ‬
‫ﺍﻷﻓﻐﺎﻥ ﺍﺳﺘﺠﺎﺑﺔ ﳌﻄﺎﻟﺐ ﻭﺍﺷﻨﻄﻦ ﺍﳊﺮﻳﺼﺔ ﻋﻠﻲ ﺇﳊﺎﻕ ﺍﳍﺰﳝﺔ ﲞﺼﻤﻬﺎ ﺍﻟﻠﺪﻭﺩ ـ ﻣﻮﺳـﻜﻮ‪ .‬ﰲ ﺗﻠـﻚ‬
‫ﺍﻟﻔﺘﺮﺓ‪ ،‬ﻛﺎﻥ ﺃﺋﻤﺔ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﻀﻔﺔ ﺍﻟﻐﺮﺑﻴﺔ ﻭﻗﻄﺎﻉ ﻏﺰﺓ‪ ،‬ﳑﻦ ﻳﻨﺘﻤﻮﻥ ﺇﱄ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﻘﺮﻳﺒﺔ ﻣـﻦ‬
‫ﺍﻹﺧﻮﺍﻥ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻳﻜﻔﺮﻭﻥ ﻣﻦ ﻳﻘﻮﻣﻮﻥ ﺑﻌﻤﻠﻴﺎﺕ ﻓﺪﺍﺋﻴﺔ ﻭﻳﻔﺠﺮﻭﻥ ﺃﻧﻔﺴﻬﻢ ﺑﺄﺣﺰﻣﺔ ﻧﺎﺳﻔﺔ ﰲ ﺍﳌﻨـﺎﻃﻖ‬
‫ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ ﺍﶈﺘﻠﺔ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﺑﺪ ﺃﻣﺎﻡ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺍﻟﺒﺎﺣﺚ ﻋﻦ ﻓﺮﺻﺔ ﻟﻠﺠﻬﺎﺩ ﻣﻦ ﺍﻟﺘﻮﺟـﻪ ﺇﱄ ﺃﻓﻐﺎﻧـﺴﺘﺎﻥ‪،‬‬
‫ﻟﻼﻟﺘﺤﺎﻕ ﺑﻌﺒﺪ ﺍﷲ ﻋﺰﺍﻡ‪ ،‬ﺃﻭﺍﺧﺮ ﺍﻟﺜﻤﺎﻧﻴﻨﻴﺎﺕ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﳌﺎﺿﻲ‪.‬‬
‫ﺗﻠﻘﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺗﺪﺭﻳﺒﻪ ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﻭﳕﺖ ﺛﻘﺎﻓﺘﻪ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﰲ ﻇﻞ ﺍﻟﻘﺘﺎﻝ ﺍﶈﺘﺪﻡ ﺑﲔ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻣﻦ‬
‫ﻋﺮﺏ ﻭﺃﻓﻐﺎﻥ ﻣﻊ ﺟﻴﻮﺵ ﺍﻻﺣﺘﻼﻝ ﺍﻟﺴﻮﻓﻴﻴﱵ‪ .‬ﺷﺎﺭﻙ ﰲ ﻓﺘﺢ ﺧﻮﺳﺖ ﻋﺎﻡ ‪١٩٩١‬ﻡ ﻭﺷـﻬﺪ ﺩﺧـﻮﻝ‬
‫ﺍ‪‬ﺎﻫﺪﻳﻦ ﺇﱄ ﻛﺎﺑﻞ‪ ،‬ﻗﺎﺗﻞ ﻋﻠﻲ ﺃﺳﺨﻦ ﺍﳉﺒﻬﺎﺕ ﻭﲢﺪﻳﺪﺍ ﻣﻊ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺣﻘﺎﱐ ﻭﻗﻠﺐ ﺍﻟﺪﻳﻦ ﺣﻜﻤـﺖ‬
‫ﻳﺎﺭ‪ ،‬ﻭﳘﺎ ﺍﻟﺰﻋﻴﻤﺎﻥ ﺍﻷﻓﻐﺎﻧﻴﺎﻥ ﺍﳌﻄﻠﻮﺑﺎﻥ ﺍﻟﻴﻮﻡ ﻋﻠﻲ ﺍﻟﻘﻮﺍﺋﻢ ﺍﻷﻣﺮﻳﻜﻴﺔ ﺇﱄ ﺟﻮﺍﺭ ﺃﺑﻮ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗـﺎﻭﻱ‪.‬‬
‫((‬
‫ﻭﻫﻨﺎﻙ ﻳﻠﺘﻘﻲ ﲞﲑﺓ ﺍﳋﱪﺍﺕ ﺍﳉﻬﺎﺩﻳﺔ ﻭﺍﻟﻔﻜﺮﻳﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻓﻴﻨﻬﻞ ﻣﻦ ﻣﻌﻴﻨﻬﻢ ‪ ،‬ﻭﻳﺘﺪﺭﺏ ﻋﻠـﻰ‬
‫ﻓﻨﻮﻥ ﺍﻟﻘﺘﺎﻝ ﻭﺍﻟﱰﺍﻝ‬
‫ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻟﱵ ﺃﺛﺮﺕ ﻓﻴﻪ ﻓﻜﺮﻳﺎ ﺍﻟﺸﻬﻴﺪ ﻋﺒﺪ ﺍﷲ ﻋﺰﺍﻡ ﺭﲪﻪ ﺍﷲ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﺍﻟـﺸﻴﺦ‬
‫ﺍﻟﻌﻼﻣﺔ ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﻘﺪﺳﻲ ﺣﻔﻈﻪ ﺍﷲ ﺍﻟﺬﻱ ﻭﺻﻔﻪ ﻣﻦ ﺟﺎﻟﺴﻪ ﺑﺄﻧﻪ ﻣﻮﺳﻮﻋﺔ ﺷﺎﻣﻠﺔ ﻭﺩﻣﺚ ﺍﳋﻠﻖ ﺭﺣـﺐ‬
‫ﺍﻟﺼﺪﺭ‬
‫ﻓﺮﺳﺨﺖ ﺑﺎﻉ ﺍﻟﺰﺭﻗﺎﻭﻱ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻻ ﺳﻴﻤﺎ ﺍﻟﻔﻜﺮ ﺍﳉﻬﺎﺩﻱ ﺍﻟﺬﻱ ﻳﻌﺘﱪ ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﻘﺪﺳـﻲ‬
‫ﺃﺣﺪ ﺃﺭﻛﺎﻧﻪ‬
‫ﻭ‪‬ﻞ ﻣﻦ ﻣﻌﲔ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ﻭﻻ ﺳﻴﻤﺎ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﻭﺍﻟﺸﻬﻴﺪ ﺳﻴﺪ ﻗﻄﺐ ﺭﲪﻪ‬
‫ﺍﷲ‬
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‫‪٢٥‬‬
 ‫‪٢٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺛﺎﻣﻨﺎ – ﻭﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻳﺰﻭﺝ ﺃﺣﺪ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺍﻟﺬﻳﻦ ﻓﻘﺪﻭﺍ ﺳﺎﻗﻬﻢ ﰲ ﺍﳉﻬﺎﺩ ﻳﺰﻭﺟﻪ ﺇﺣﺪﻯ ﺃﺧﻮﺍﺗـﻪ‬
‫ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺣﺴﻪ ﺍﻹﺳﻼﻣﻲ ﺍﳌﺮﻫﻒ ﻓﻬﻮ ﻳﺮﻳﺪ ﺃﻥ ﻳﻜﺎﻓﺌﻪ ﻋﻠﻰ ﻋﻤﻠﻪ ﺍﳉﻬﺎﺩﻱ ﻭﻳﻘﺘﺪﻱ ﺑﺎﻟـﺴﻠﻒ‬
‫ﺍﻟﺼﺎﱀ ﻭﺃﻧﻌﻢ ﺑﻪ ﻣﻦ ﺍﻗﺘﺪﺍﺀ ﳓﻦ ﺑﺄﻣﺲ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ‬

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‫‪٢٦‬‬
 ‫‪٢٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺗﺎﺳﻌﺎ‪ -‬ﲤﻴﺰﺕ ﺷﺨﺼﻴﺔ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ ﲝﺐ ﺍﳊﺮﻳﺔ ﻭﺍﻟﺒﺤﺚ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﻭﻣﻦ ﰒ ﻛﺎﻥ ﻳﻜﺮﻩ‬
‫ﺍﻟﺘﺒﻌﻴﺔ ﺍﻟﻌﻤﻴﺎﺀ‬

‫ﻳﻌﲏ ﺃﻥ ﺻﻔﺎﺕ ﺍﻟﻘﻴﺎﺩﺓ ﻛﺎﻧﺖ ﻣﺘﻮﻓﺮﺓ ﻓﻴﻪ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ ﻓﺎﻟﺬﻱ ﳛﺐ ﺍﻟﺘﺒﻌﻴﺔ ﻟﻦ ﻳﻜﻮﻥ ﻗﺎﺋﺪﺍ ﻧﺎﺟﺤﺎ ﰲ ﻳـﻮﻡ‬
‫ﻣﻦ ﺍﻷﻳﺎﻡ‬
‫ﻓﻘﺪ ﻛﺎﻧﺖ ﻟﻪ ﺷﺨﺼﻴﺘﻪ ﺍﳌﺴﺘﻘﻠﺔ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ ﺳﻮﺍﺀ ﻣﻊ ﺷﻴﺨﻪ ﺍﳌﻘﺪﺳﻲ ﺃﻭ ﻣﻊ ﺃﻣﲑ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺍﻟﺸﻴﺦ ﺃﺳﺎﻣﺔ‬
‫ﺑﻦ ﻻﺩﻥ ﺣﻔﻈﻪ ﺍﷲ‬
‫ﻭﺍﻟﺘﺒﻌﻴﺔ ﺍﻟﻌﻤﻴﺎﺀ ﻣﻦ ﺍﳌﺼﺎﺋﺐ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﻣﻨﻴﻨﺎ ‪‬ﺎ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ‬
‫ﺣﻴﺚ ﺳﺎﺩ ﻓﻜﺮ ﺍﻻﺳﺘﺒﺪﺍﺩ )) ﻻ ﺗﻌﺘﺮﺽ ﻓﺘﻨﻄﺮﺩ ((‬
‫ﺃﻧﺖ ﺃﻓﻬﻢ ﻣﻦ ﺍﻟﺸﻴﺦ ﺃﻭ ﺍﻷﻣﲑ ؟؟‬
‫ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﻋﺒﺎﺭﺍﺕ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ﻛﻨﺎ ﻧﻌﺎﱐ ﻣﻨﻬﺎ ﺃﺷﺪ ﺍﳌﻌﺎﻧﺎﺓ‬
‫ﻭﻛﺜﲑ ﻣﻦ ﺍﻷﻣﻢ ﻭﺍﻟﺸﻌﻮﺏ ﺳﻮﻑ ﺗﺪﺧﻞ ﺍﻟﻨﺎﺭ ﺑﺴﺒﺐ ﻫﺬﺍ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻷﻋﻤﻰ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪:‬‬
‫ﻀ ‪‬ﻌﻔﹶﺎﺀ ِﻟﱠﻠﺬِﻳ ‪‬ﻦ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻜ‪‬ﺒﺮ‪‬ﻭﺍ ِﺇﻧ‪‬ﺎ ﹸﻛﻨ‪‬ﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﺗ‪‬ﺒﻌ‪‬ﺎ ﹶﻓ ‪‬ﻬ ﹾﻞ ﹶﺃﻧﺘ‪‬ﻢ ‪‬ﻣ ‪‬ﻐﻨ‪‬ﻮ ﹶﻥ ‪‬ﻋﻨ‪‬ﺎ ‪‬ﻧﺼِﻴﺒ‪‬ﺎ‬
‫} ‪‬ﻭِﺇ ﹾﺫ ‪‬ﻳ‪‬ﺘﺤ‪‬ﺎﺟ‪‬ﻮ ﹶﻥ ﻓِﻲ ﺍﻟﻨ‪‬ﺎ ِﺭ ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ ﺍﻟ ‪‬‬
‫‪‬ﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎﺭ ) ‪ (٤٧‬ﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻜ‪‬ﺒﺮ‪‬ﻭﺍ ِﺇﻧ‪‬ﺎ ﹸﻛ ﱞﻞ ﻓِﻴﻬ‪‬ﺎ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻗ ‪‬ﺪ ‪‬ﺣ ﹶﻜ ‪‬ﻢ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ ِﻌﺒ‪‬ﺎ ِﺩ ) ‪ (٤٨‬ﺳﻮﺭﺓ ﻏﺎﻓﺮ‬

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 ‫‪٢٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻋﺎﺷﺮﺍ – ﺍﻟﺰﺭﻗﺎﻭﻱ ﳛﺐ ﺍﻷﻭﻻﺩ ﻛﺜﲑﺍ ﻭﻳﺘﻤﲎ ﺃﻥ ﻳﺄﺗﻴﻪ ﻛﻞ ﻳﻮﻡ ﻭﻟﺪ‬

‫ﻷﻥ ﺍﻹﺳﻼﻡ ﻗﺪ ﺣﺚ ﻋﻠﻰ ﻛﺜﺮﺓ ﺍﻟﻨﺴﻞ‬

‫ﻓﻔﻲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ ‪‬ﻌ ِﻘ ِﻞ ‪‬ﺑ ِﻦ ‪‬ﻳﺴ‪‬ﺎ ٍﺭ ﻗﹶﺎ ﹶﻝ ﺟ‪‬ﺎ َﺀ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﺇﻟﹶﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﹶﻓﻘﹶـﺎ ﹶﻝ ِﺇﻧ‪‬ـﻰ‬
‫ﺐ ‪‬ﻭ ‪‬ﺟﻤ‪‬ﺎ ٍﻝ ‪‬ﻭﺇِ‪‬ﻧﻬ‪‬ﺎ ﹶﻻ ‪‬ﺗِﻠ ‪‬ﺪ ﹶﺃﹶﻓﹶﺄ‪‬ﺗ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟﻬ‪‬ﺎ ﻗﹶﺎ ﹶﻝ » ﹶﻻ «‪ .‬ﹸﺛ ‪‬ﻢ ﹶﺃﺗ‪‬ﺎ ‪‬ﻩ ﺍﻟﺜﱠﺎِﻧ‪‬ﻴ ﹶﺔ ﹶﻓ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻩ ﺛﹸـ ‪‬ﻢ ﹶﺃﺗ‪‬ـﺎ ‪‬ﻩ‬
‫ﺴ ٍ‬
‫ﺕ ‪‬ﺣ ‪‬‬
‫ﺖ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ﹰﺓ ﺫﹶﺍ ‪‬‬
‫ﺻ‪‬ﺒ ‪‬‬
‫ﹶﺃ ‪‬‬
‫ﺍﻟﺜﱠﺎِﻟﹶﺜ ﹶﺔ ﹶﻓﻘﹶﺎ ﹶﻝ » ‪‬ﺗ ‪‬ﺰ ‪‬ﻭﺟ‪‬ﻮﺍ ﺍﹾﻟﻮ‪‬ﺩ‪‬ﻭ ‪‬ﺩ ﺍﹾﻟ ‪‬ﻮﻟﹸﻮ ‪‬ﺩ ﹶﻓِﺈﻧ‪‬ﻰ ‪‬ﻣﻜﹶﺎِﺛ ‪‬ﺮ ِﺑ ﹸﻜ ‪‬ﻢ ﺍ ُﻷ ‪‬ﻣ ‪‬ﻢ «‪.‬‬
‫ﻭﺍﻷﻣﺔ ﺍﳌﺴﻠﻤﺔ ﺃﻣﺔ ﳎﺎﻫﺪﺓ ﻭﻣﻦ ﰒ ﻓﺈﻥ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻳﺘﻄﻠﺐ ﻭﺟﻮﺩ ﺷﺒﺎﺏ ﻳﻀﺤﻮﻥ ﻣـﻦ ﺃﺟـﻞ‬
‫ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺑﺎﻟﻐﺎﱄ ﻭﺍﻟﻨﻔﻴﺲ‬
‫ﻳﻘﻮﻝ ﺍﻟﺴﺒﺎﻋﻲ ﺭﲪﻪ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻨﻔﻴﺲ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﺗﻌﻠﻴﻘﺎ ﻋﻠﻰ ﺣﺎﺩﺙ ﺍﳍﺠﺮﺓ ‪:‬‬
‫ﰲ ﻣﻮﻗﻒ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﻣﺎ ﻳﺜﺒﺖ ﺃﺛﺮ ﺍﻟﺸﺒﺎﺏ ﰲ ﳒﺎﺡ ﺍﻟﺪﻋﻮﺍﺕ‪ ،‬ﻓﻬﻢ ﻋﻤﺎﺩ ﻛﻞ ﺩﻋﻮﺓ ﺇﺻﻼﺣﻴﺔ‪،‬‬
‫ﻭﺑﺎﻧﺪﻓﺎﻋﻬﻢ ﻟﻠﺘﻀﺤﻴﺔ ﺍﻟﻔﺪﺍﺀ‪ ،‬ﺗﺘﻘﺪﻡ ﺍﻟﺪﻋﻮﺍﺕ ﺳﺮﻳﻌﺎ ﳓﻮ ﺍﻟﻨﺼﺮ ﻭﺍﻟﻐﻠﺒﺔ‪ .‬ﻭﳓﻦ ﻧﺮﻯ ﰲ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺴﺎﺑﻘﲔ‬
‫ﺇﱃ ﺍﻹﺳﻼﻡ ﻛﻠﻬﻢ ﺷﺒﺎﺑﺎ‪ ،‬ﻓﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﻋﻤﺮﻩ ﺃﺭﺑﻌﲔ ﺳﻨﺔ ﻋﻨﺪ ﺍﻟﺒﻌﺜﺔ‪ ،‬ﻭﺃﺑﻮ ﺑﻜﺮ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻛﺎﻥ ﺃﺻﻐﺮ ﻣﻨﻪ ﺑﺜﻼﺙ ﺳﻨﲔ‪ ،‬ﻭﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﺻﻐﺮ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﻋﻠﻲ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ‬
‫ﺃﺻﻐﺮ ﺍﳉﻤﻴﻊ‪ ،‬ﻭﻋﺜﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻛﺎﻥ ﺃﺻﻐﺮ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﻋﺒﺪ‬
‫ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ‪ ،‬ﻭﺍﻷﺭﻗﻢ ﺑﻦ ﺃﰊ ﺍﻷﺭﻗﻢ‪ ،‬ﻭﺳﻌﻴﺪ ﺑﻦ ﺯﻳﺪ‪ ،‬ﻭﺑﻼﻝ ﺑـﻦ ﺭﺑـﺎﺡ‪،‬‬
‫ﻭﻋﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ‪ ،‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪ ،‬ﻭﻏﲑﻫﻢ‪ ،‬ﻛﻞ ﻫﺆﻻﺀ ﻛﺎﻧﻮﺍ ﺷﺒﺎﺑﺎ‪ ،‬ﲪﻠـﻮﺍ ﺃﻋﺒـﺎﺀ ﺍﻟـﺪﻋﻮﺓ ﻋﻠـﻰ‬
‫ﻛﻮﺍﻫﻠﻬﻢ‪ ،‬ﻓﺘﺤﻤﻠﻮﺍ ﰲ ﺳﺒﻴﻠﻬﺎ ﺍﻟﺘﻀﺤﻴﺎﺕ‪ ،‬ﻭﺍﺳﺘﻌﺬﺑﻮﺍ ﻣﻦ ﺃﺟﻠﻬﺎ ﺍﻟﻌﺬﺍﺏ ﻭﺍﻷﱂ ﻭﺍﳌﻮﺕ‪ ،‬ﻭ‪‬ﺆﻻﺀ ﺍﻧﺘﺼﺮ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻋﻠﻰ ﺟﻬﻮﺩﻫﻢ ﻭﺟﻬﻮﺩ ﺇﺧﻮﺍ‪‬ﻢ ﻗﺎﻣﺖ ﺩﻭﻟﺔ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ‪ ،‬ﻭﲤﺖ ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫ﺍﻟﺮﺍﺋﻌﺔ‪ ،‬ﻭﺑﻔﻀﻠﻬﻢ ﻭﺻﻞ ﺇﻟﻴﻨﺎ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﺣﺮﺭﻧﺎ ﺍﷲ ﺑﻪ ﻣﻦ ﺍﳉﻬﺎﻟـﺔ ﻭﺍﻟـﻀﻼﻟﺔ ﻭﺍﻟﻮﺛﻨﻴـﺔ ﻭﺍﻟﻜﻔـﺮ‬
‫ﻭﺍﻟﻔﺴﻮﻕ‪.‬‬

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 ‫‪٢٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﳊﺎﺩﻱ ﻋﺸﺮ – ﳌﺎ ﺗﻮﻗﻒ ﺍﳉﻬﺎﺩ ﺍﻷﻓﻐﺎﱐ ﻭﺃﻭﻗﻊ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﺑﲔ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﺍﺳﺘﻠﻢ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻣﻦ‬
‫ﱂ ﻳﻜﻦ ﻟﻪ ﺑﺎﻉ ﰲ ﺍﳉﻬﺎﺩ ﺿﺪ ﺍﻟﺸﻴﻮﻋﻴﲔ ﺍﺿﻄﺮ ﻟﺘﺮﻙ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻷﺭﺩﻥ‬

‫)) ﳏﻄﺔ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ‬

‫ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﺗﺸﻜﻞ ﺍﻟﻀﻠﻊ ﺍﻟﺜﺎﱐ ﻣﻦ ﺷﺨﺼﻴﺔ ﺍﻟﺰﺭﻗﺎﻭﻱ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻀﻠﻊ ﻫﻮ ﺍﻷﺳـﺎﺱ ﰲ ﺗـﺸﻜﻴﻞ‬
‫ﳕﻄﻪ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﺍﻟﻨﺼﻒ ﺍﻷﻭﻝ ﻣﻦ ﻫﺬﺍ ﺍﻟﻀﻠﻊ ﺷﻜﻠﻪ ﻭﺃﺳﺴﻪ ﻓﻜﺮ ﻋﺒﺪ ﺍﷲ ﻋﺰﺍﻡ‪ ،‬ﻭﺃﻛﻤﻠﻪ ﻻﺣﻘﺎ‪ ،‬ﻋـﺼﺎﻡ‬
‫ﺍﻟﱪﻗﺎﻭﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺳﻢ ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﻘﺪﺳﻲ ﺍﻟﺬﻱ ﺍﻟﺘﻘﻲ ﻣﻌﻪ ﻋﺎﻡ ‪١٩٨٩‬ﰲ ﺑﻴﺸﺎﻭﺭ ﺑﺎﻟﺒﺎﻛﺴﺘﺎﻥ‪.‬‬
‫ﻗﺘﺎﻝ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺿﻤﻦ ﺟﺒﻬﺎﺕ ﺍﻷﻓﻐﺎﻥ ﺟﺎﺀ ﺃﻗﺮﺏ ﺇﱄ ﺧﻂ ﻋﺒﺪ ﺍﷲ ﻋﺰﺍﻡ ـ ﺍﻟﺬﻱ ﻋ‪‬ﺮﻑ ﺑﺸﻴﺦ ﺍ‪‬ﺎﻫﺪﻳﻦ‬
‫ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻗﺪ ﺗﺄﺛﺮ ﺑﻪ ﻛﺜﲑﺍ؛ ﻛﺎﻥ ﻳﻘﺮﺃ ﻛﺘﺎﺑﺎﺗﻪ‪ ،‬ﻳﺴﺘﻤﻊ ﺇﱄ ﳏﺎﺿﺮﺍﺗﻪ‪ ،‬ﻳﺮﺩﺩ ﺃﻗﻮﺍﻟﻪ ﻛﺜﲑﺍ‪.‬‬
‫ﺑﻌﺪ ﺍﻧﺴﺤﺎﺏ ﺍﻟﻘﻮﺍﺕ ﺍﻟﺴﻮﻓﻴﻴﺘﻴﺔ ﻣﻦ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﻭﺍﺷﺘﻌﺎﻝ ﺍﻟﻘﺘﺎﻝ ﺑـﲔ ﺍﻟﻔـﺼﺎﺋﻞ ﺍﻷﻓﻐﺎﻧﻴـﺔ‪ ،‬ﱂ ﻳﻌـﺪ‬
‫ﻟﻠﻤﺠﺎﻫﺪﻳﻦ ﺍﻟﻌﺮﺏ ﻋﺪﻭ ﻳﻘﺎﺗﻠﻮﻧﻪ‪ ،‬ﳑﺎ ﻗﺪ ﻳﻜﻮﻥ ﺃﺳﻬﻢ ﰲ ﺗﺒﺨﺮ ﺃﺣﻼﻣﻬﻢ ﺍﳉﻬﺎﺩﻳﺔ ﺑﺄﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ‬
‫ﺃﻣﺎﻡ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺍﻟﻌﺮﺏ ﺍﻟﻘﺎﺩﺭﻳﻦ ﻋﻠﻲ ﺍﻟﻌﻮﺩﺓ ﺇﱄ ﺑﻠﺪﺍ‪‬ﻢ‪ ،‬ﺩﻭﻥ ﺍﻟﺘﻌﺮﺽ ﳌﺨﺎﻃﺮ ﺃﻣﻨﻴﺔ ﺇﻻ ﺍﻟﻌﻮﺩﺓ‪ ،‬ﻭﺍﻟﺒﺤﺚ‬
‫ﻋﻦ ﻋﺪﻭ ﺟﺪﻳﺪ‪ ،‬ﻭﻳﺒﺪﻭ ﺃﻥ ﻫﺬﺍ ﻣﺎ ﺩﻓﻊ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻟﻠﻌﻮﺩﺓ ﺇﱄ ﺍﻷﺭﺩﻥ‪ ،‬ﻟﺘﺄﺳﻴﺲ ﺗﻨﻈﻴﻢ‪ ،‬ﳚـﺴﺪ ﺭﺅﻳـﺎﻩ‪.‬‬
‫ﻓﺎﺗﻔﻖ ﻣﻊ ﺍﳌﻘﺪﺳﻲ ـ ﻓﻠﺴﻄﻴﲏ ﺍﳌﻮﻟﺪ‪ ،‬ﺍﻟﻘﺎﺩﻡ ﻣﻦ ﺍﻟﻜﻮﻳﺖ‪ ،‬ﺣﻴﺚ ﻛﺎﻥ ﺃﻫﻠﻪ ﻳﻘﻴﻤﻮﻥ ـ ﻋﻠـﻲ ﺫﻟـﻚ‬
‫ﻣﻨﺘﺼﻒ ﻋﺎﻡ ‪ ،١٩٩٣‬ﺪﻑ ﺗﻌﺒﺌﺔ ﺍﻟﺸﺒﺎﺏ ﺑﺎﻟﻔﻜﺮ ﺍﻟﺬﻱ ﻳﺆﻣﻨﻮﻥ ﺑﻪ‪ ،‬ﻛﻤﺮﺣﻠﺔ ﺃﻭﱄ ﳓﻮ ﲡﻤﻴﻊ ﺍﻟـﺴﻼﺡ‬
‫ﻭﺍﻟﻘﻨﺎﺑﻞ‪ ،‬ﻟﻠﺘﺪﺭﻳﺐ ﺃﻭﻻ‪ ،‬ﻭﺍﻟﻘﻴﺎﻡ ﺑﻌﻤﻠﻴﺎﺕ ﻋﺴﻜﺮﻳﺔ ﺿﺪ ﺇﺳﺮﺍﺋﻴﻞ ﺛﺎﻧﻴﺎ‪.‬‬
‫ﺑﺪﺃ ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﻘﺪﺳﻲ ﺍﳌﻨﻈﺮ ﺍﻷﺳﺎﺱ ﳍﺬﺍ ﺍﻟﺘﻨﻈﻴﻢ ـ ﺍﻟﺬﻱ ﺃﻃﻠﻘﻮﺍ ﻋﻠﻴﻪ ﺗﺴﻤﻴﺔ ﲨﺎﻋﺔ ﺍﻟﺘﻮﺣﻴﺪ ـ ﺑﺈﻟﻘﺎﺀ‬
‫ﺍﻟﺪﺭﻭﺱ ﻭﺍﶈﺎﺿﺮﺍﺕ ﰲ ﺍﳌﺴﺎﺟﺪ ﻭﺃﻣﺎﻛﻦ ﲡﻤﻊ ﺍﻟﺸﺒﺎﻥ‪ ،‬ﺪﻑ ﺿﻤﻬﻢ ﺇﱄ ﳎﻤﻮﻋﺘﻬﻢ ﺍﳉﺪﻳﺪﺓ‪ .‬ﻭﺟﻠﻬﻢ‬
‫ﲟﺎ ﻓﻴﻬﻢ ﺍﳌﻘﺪﺳﻲ ﻭﺍﻟﺰﺭﻗﺎﻭﻱ ﻛﺎﻧﻮﺍ ﻋﺪﳝﻲ ﺍﳋﱪﺓ ﺍﻟﺘﻨﻈﻴﻤﻴﺔ‪ ،‬ﻓﻮﻗﻌﻮﺍ ﺑﺸﺮﺍﻙ ﺍﻷﺟﻬﺰﺓ ﺍﻷﻣﻨﻴﺔ ﺍﻷﺭﺩﻧﻴﺔ ﺑﻌﺪ‬
‫ﻭﻗﺖ ﻗﺼﲑ ﻣﻦ ﺑﺪﺀ ﺍﻟﻌﻤﻞ‪ ،‬ﻓﺰﺝ ‪‬ﻤﺎ ﻣﻊ ﺑﻘﻴﺔ ﺃﻓﺮﺍﺩ ﺍﻟﺘﻨﻈﻴﻢ ﺑﺎﻟﺴﺠﻦ ﰲ ‪ ٢٩‬ﺁﺫﺍﺭ )ﻣﺎﺭﺱ( ﻋﺎﻡ ‪،١٩٩٤‬‬
‫ﻭﻗﺪﻣﻮﺍ ﻟﻠﻤﺤﺎﻛﻤﺔ ﺃﻣﺎﻡ ﳏﻜﻤﺔ ﺃﻣﻦ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﺑﻘﻀﻴﺔ ﺃﻃﻠﻘﺖ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﺮﲰﻴﺔ ﺍﻷﺭﺩﻧﻴﺔ ﺍﺳﻢ ﺑﻴﻌـﺔ‬
‫ﺍﻹﻣﺎﻡ‪.‬‬
‫ﺑﻴﻌﺔ ﺍﻹﻣﺎﻡ‬
‫ﻛﺎﻥ ﺗﺄﺳﻴﺲ ﲨﺎﻋﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻣﻊ ﺍﳌﻘﺪﺳﻲ ﺍﻟﺬﻱ ﻗﺎﺩﻩ ﺇﱄ ﺳﺠﻦ ﺩﺍﻡ ﲬﺲ ﺳﻨﻮﺍﺕ ﺍﳋﻄﻮﺓ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻷﻭﱄ‬
‫ﰲ ﺭﺣﻠﺔ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺍﻟﻼﺣﻘﺔ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺴﺠﻦ ﺍﶈﻄﺔ ﺍﻷﻫﻢ ﰲ ﺗﻜﻮﻳﻦ ﺷﺨﺼﻴﺘﻪ‪.‬‬
‫ﱂ ﻳﻜﻦ ﻟﺮﺣﻠﺔ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺍﻷﻭﱄ ﺇﱄ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﺃﳘﻴﺔ ﻛﺒﲑﺓ ﰲ ﺗﻜﻮﻳﻦ ﺷﺨﺼﻴﺘﻪ‪ ،‬ﺇﺫ ﱂ ﻳﺘﺴﻦ ﻟﻪ ﰲ ﺗﻠـﻚ‬
‫ﺍﻟﻔﺘﺮﺓ ﺃﻥ ﻳﻜﻮﻥ ﺃﻛﺜﺮ ﻣﻦ ﻋﻨﺼﺮ ﺑﲔ ﺁﻻﻑ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﱵ ﺗﻮﺍﻓﺪﺕ ﺇﱄ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﰲ ﻭﻗﺖ ﺑـﺎﺕ‬
‫ﺍﻟﻘﺘﺎﻝ ﻓﻴﻪ ﺑﲔ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﺟﻴﻮﺵ ﺍﻻﲢﺎﺩ ﺍﻟﺴﻮﻓﻴﻴﱵ ﰲ ‪‬ﺎﻳﺎﺗﻪ‪ ،‬ﻓﻜﺎﻥ ﺃﻥ ﻓﻘﺪﺕ ﺳﺎﺣﺎﺕ ﺍﻟﻘﺘﺎﻝ ﺃﻟﻘﻬﺎ‪ ،‬ﳑﺎ‬
‫ﺃﻓﻘﺪ ﺍﳉﻤﻴﻊ ـ ﲟﻦ ﻓﻴﻬﻢ ﺍﻟﺰﺭﻗﺎﻭﻱ ـ ﻓﺮﺻﺔ ﺇﻇﻬﺎﺭ ﻣﻬﺎﺭﺍ‪‬ﻢ ﻭﲤﺎﻳﺰﻫﻢ‪.‬‬

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 ‫‪٣٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻛﺎﻧﺖ ﻟﻠﺴﺠﻦ ﺑﺼﻤﺎﺕ ﻭﺍﺿﺤﺔ ﺍﳌﻌﺎﱂ ﰲ ﺷﺨﺼﻴﺔ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺍﻟﱵ ﺗﺒﻠﻮﺭﺕ ﻻﺣﻘﺎ‪ ،‬ﻭﺃﺻﺒﺤﺖ ﺷﺨـﺼﻴﺔ‬
‫ﺣﺪﻳﺔ ﻻ ﻭﺟﻮﺩ ﻟﻠﻮﻥ ﺍﻟﺮﻣﺎﺩﻱ ﻓﻴﻬﺎ‪ ،‬ﺇﺫ ﺍﺻﺒﺢ ﺭﺟﺎﻝ ﺍﻟﺸﺮﻃﺔ ﺑﻜﻞ ﲣﺼﺼﺎ‪‬ﻢ‪ ،‬ﻭﺍﻟﻘﻀﺎﺓ ﺑﻜﻞ ﻣﺮﺍﺗﺒـﻬﻢ‬
‫ﻭﻣﻮﺍﻗﻌﻬﻢ ﻭﻛﻞ ﺃﺭﻛﺎﻥ ﺍﳊﻜﻢ‪ ،‬ﰲ ﻧﻈﺮﻩ‪ ،‬ﺃﻋﻮﺍﻧﺎ ﻟﻸﻧﻈﻤﺔ ﺍﳊﺎﻛﻤﺔ‪ ،‬ﺍﻟﱵ ﻫﻲ ﻭﻓﻖ ﻗﻨﺎﻋﺎﺗﻪ ﻃﻮﺍﻏﻴﺖ‪ ،‬ﳚﺐ‬
‫ﳏﺎﺭﺑﺘﻬﻢ‪.‬‬
‫ﺑﻌﺪ ﺍﻧﺘﻬﺎﺀ ﻣﺮﺣﻠﺔ ﺍﻟﺘﺤﻘﻴﻖ‪ ،‬ﺭﺣ‪‬ﻞ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺇﱄ ﺳﺠﻦ ﺳﻮﺍﻗﺔ ﺍﻟﺼﺤﺮﺍﻭﻱ ﺍﻟﺬﻱ ﻳﻘﻊ ﻋﻠﻲ ﺑﻌـﺪ ﲬـﺴﺔ‬
‫ﻭﲦﺎﻧﲔ ﻛﻴﻠﻮ ﻣﺘﺮﺍ ﺟﻨﻮﺏ ﺍﻟﻌﺎﺻﻤﺔ ﻋﻤﺎﻥ‪ ،‬ﺑﻌﺪ ﺭﺣﻠﺔ ﴰﻠﺖ ﻋﺪﺩﺍ ﻣﻦ ﺍﻟﺴﺠﻮﻥ‪ .‬ﻣﺎ ﻟﺒﺚ ﺃﻥ ﺍﻟﺘﺤﻖ ﺑـﻪ‬
‫ﺭﻓﺎﻗﻪ ﺍﳌﻌﺘﻘﻠﻮﻥ ﻋﻠﻲ ﺫﻣﺔ ﺍﻟﻘﻀﻴﺔ ﺫﺍ‪‬ﺎ‪ ،‬ﻭﺃﺻﺒﺤﻮﺍ ﻛﻠﻬﻢ ﻣﻌﺎ ﰲ ﺳﺠﻦ ﻭﺍﺣﺪ‪.‬‬
‫ﻛﺎﻥ ﺳﺠﻦ ﺳﻮﺍﻗﺔ ﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﻳﻀﻢ ﺃﻛﺜﺮ ﻣﻦ ﺳﺘﺔ ﺁﻻﻑ ﻣﻌﺘﻘﻞ‪ ،‬ﺍﳉﻨﺎﺡ ﺍﻟﺴﺎﺩﺱ ﻛﺎﻥ ﺃﻫﻢ ﺃﻗـﺴﺎﻡ‬
‫ﺍﻟﺴﺠﻦ‪ ،‬ﺇﺫ ﻛﺎﻥ ﳛﺘﻀﻦ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﳌﻌﺘﻘﻠﲔ ﺍﻟﺴﻴﺎﺳﻴﲔ ﻣﻦ ﲨﻴﻊ ﺃﻟﻮﺍﻥ ﺍﻟﻄﻴﻒ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻛﻞ ﻃﻴـﻒ‬
‫ﺧﺼﺼﺖ ﻟﻪ ﻏﺮﻓﺔ ﻣﺴﺘﻘﻠﺔ ﰲ ﺫﻟﻚ ﺍﳉﻨﺎﺡ ﺍﻟﻮﺍﻗﻊ ﰲ ﺃﻗﺼﻲ ﺍﻟﻄﺮﻑ ﺍﻟﺸﺮﻗﻲ ﻣﻦ ﺍﻟـﺴﺠﻦ‪ .‬ﺇﺫ ﻛـﺎﻥ ﰲ‬
‫ﺃﺣﺪ ﺗﻠﻚ ﺍﻟﻐﺮﻑ ﻋﻄﺎ ﺃﺑﻮ ﺍﻟﺮﺷﺘﻪ ﻣﺴﺆﻭﻝ ﺣﺰﺏ ﺍﻟﺘﺤﺮﻳﺮ ﰲ ﺍﻷﺭﺩﻥ‪ ،‬ﻭﻫﻮ ﺣﺎﻟﻴﺎ ﺃﻣﲑ ﺍﳊـﺰﺏ ﻋﻠـﻲ‬
‫ﻣﺴﺘﻮﻱ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﻣﻌﻪ ﻋﺪﺩ ﻣﻦ ﻗﺎﺩﺓ ﺍﻟﺘﻨﻈﻴﻢ‪ ،‬ﻭﺟﻠﻬﻢ ﺟﺎﻣﻌﻴﻮﻥ‪ .‬ﻭﻛﺎﻥ ﰲ ﺍﻟﻐﺮﻓﺔ ﺍﳌﻘﺎﺑﻠﺔ ﳍـﻢ ﺍﻟﻨﺎﺋـﺐ‬
‫ﺍﻷﺭﺩﱐ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻌﺎﺭﺽ ﺍﳌﻬﻨﺪﺱ ﻟﻴﺚ ﺷﺒﻴﻼﺕ‪ ،‬ﻳﺸﺎﺭﻛﻪ ﺍﻟﻐﺮﻓﺔ ﺃﻋﻀﺎﺀ ﺗﻨﻈﻴﻢ ﻋﺮﻑ ﺑﺎﺳﻢ ﺍﻷﻓﻐـﺎﻥ‬
‫ﺍﻟﻌﺮﺏ‪ ،‬ﻣﻊ ﺃﻥ ﺃﻳﺎ ﻣﻨﻬﻢ ﱂ ﻳﺰﺭ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﰲ ﺣﻴﺎﺗﻪ!! ﻭﻣﻌﻬﻢ ﺃﻳﻀﺎ؛ ﺛﻼﺛﺔ ﺷـﺒﺎﻥ ﻣـﻦ ﴰـﺎﻝ ﺍﻷﺭﺩﻥ‪،‬‬
‫ﺃﻋﺘﻘﻠﻮﺍ ﺑﻘﻀﻴﺔ ﻋﺮﻓﺖ ﺑﺎﺳﻢ ﺍﻟﻐﺎﻡ ﻋﺠﻠﻮﻥ‪ ،‬ﻭﺛﻼﺛﺘﻬﻢ ﺟﺎﻣﻌﻴﻮﻥ‪ ،‬ﺇﺿﺎﻓﺔ ﺇﱄ ﺍﻟﻜﺜﲑﻳﻦ ﺍﳌﺘﻬﻤﲔ ﺑﺘـﺸﻜﻴﻞ‬
‫ﲨﺎﻋﺎﺕ ﺇﺳﻼﻣﻴﺔ ﳐﺘﻠﻔﺔ‪ .‬ﰲ ﺣﲔ ﺃﻥ ﲨﺎﻋﺔ ﺍﳌﻘﺪﺳﻲ ﻭﺍﻟﺰﺭﻗﺎﻭﻱ ﺟﻠﻬﻢ ﱂ ﻳﻜﻤـﻞ ﺩﺭﺍﺳـﺘﻪ ﺑﺎﺳـﺘﺜﻨﺎﺀ‬
‫ﺍﳌﻘﺪﺳﻲ ﺍﻟﺬﻱ ﺃ‪‬ﻲ ﺗﻌﻠﻴﻤﻪ ﺍﳉﺎﻣﻌﻲ ﺑﺈﺣﺪﻱ ﺍﳉﺎﻣﻌﺎﺕ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻣﺘﺨﺼﺼﺎ ﺑـﺎﻟﻌﻠﻮﻡ ﺍﻟـﺸﺮﻋﻴﺔ‪ ،‬ﻭﺃﺑـﻮ‬
‫ﺍﳌﻨﺘﺼﺮ ﺍﳊﺎﺻﻞ ﻋﻠﻲ ﺑﻜﺎﻟﻮﺭﻳﻮﺱ ﺍﻵﺩﺍﺏ‪.‬‬
‫ﻛﺎﻥ ﺍﳌﻘﺪﺳﻲ ﺃﻣﲑﺍ ﳉﻤﺎﻋﺔ ﺍﻟﺘﻮﺣﻴﺪ )ﺑﻴﻌﺔ ﺍﻹﻣﺎﻡ (‪ ،‬ﺫﻟﻚ ﺃﻥ ﻛﻞ ﲨﺎﻋﺔ ﺇﺳﻼﻣﻴﺔ ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﺩﺍﺧـﻞ‬
‫ﺍﻟﺴﺠﻦ ﺃﻡ ﺧﺎﺭﺟﻪ‪ ،‬ﻻ ﺑﺪ ﳍﺎ ﻣﻦ ﺃﻥ ﺗﺆﻣﺮ ﻋﻠﻴﻬﺎ ﺃﻣﲑﺍ‪ ،‬ﺗﻜﻮﻥ ﻟﻪ ﻛﻠﻤﺔ ﺍﻟﻔﺼﻞ ﰲ ﻛﻞ ﻣﻨـﺎﺣﻲ ﺍﳊﻴـﺎﺓ‪،‬‬
‫ﻛﻼﻣﻪ ﻣﻠﺰﻡ ﻟﻠﺠﻤﻴﻊ‪ ،‬ﻓﻬﻮ ﻣﺰﻭﺩ ﺑﻨﺺ ﺩﻳﲏ ﺃﻥ ﻋﻠﻲ ﺍﳉﻤﻴﻊ ﻃﺎﻋﺘﻪ‪ ،‬ﻭﳐﺎﻟﻔﺘﻪ ﻣﻌﺼﻴﺔ‪.‬‬
‫ﱂ ﻳﻜﻦ ﺍﳌﻘﺪﺳﻲ ﺭﺟﻼ ﻋﺎﺩﻳﺎ‪ ،‬ﻓﻬﻮ ﺻﺎﺣﺐ ﻧﻈﺮﻳﺎﺕ ﻳ‪‬ﻌﺘﺪ ‪‬ﺎ‪ ،‬ﻳﻌﺘﱪ ﻣﻦ ﺍﳌﻨﻈﺮﻳﻦ ﺍﻷﺳﺎﺳﻴﲔ ﰲ ﺍﻟﻌـﺎﱂ‬
‫ﺍﻟﻌﺮﰊ ﻭﺍﻹﺳﻼﻣﻲ ﻟﻠﻤﻨﻬﺞ ﺍﻟﺴﻠﻔﻲ ﺍﻷﺻﻮﱄ‪ ،‬ﻟﻪ ﺍﻟﻌﺸﺮﺍﺕ ﻣﻦ ﺍﻟﻜﺘﺐ ﻭﺍﳌﺆﻟﻔﺎﺕ ﰲ ﻫﺬﺍ ﺍﳉﺎﻧﺐ‪ ،‬ﻣـﻦ‬
‫ﺃﺷﻬﺮﻫﺎ ﻛﺘﺎﺑﻪ )ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺩﻋﻮﺓ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ (‪ ،‬ﻭﻫﻮ ﻣﻜﺮﺱ ﻟﻔﻜﺮﺓ ﺍﻟﺘﻮﺣﻴﺪ ﷲ ﻭﺣﺪﻩ‪ ،‬ﻣﻜﻔﺮﺍ‬
‫ﻛﻞ ﻣﻦ ﳛﻜﻢ ﺑﻐﲑ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻳﺘﺨﺬ ﻣﻦ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻮﺿﻌﻴﺔ ﺩﺳﺘﻮﺭﺍ ﻟﻠﺤﻜﻢ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﺍﳌﺒﻨﻴﺔ‬
‫ﻋﻠﻲ ﻓﻬﻢ ﳏﺪﺩ ﻟﻠﺘﻮﺣﻴﺪ ﻳﺘﺠﺎﻭﺯ ﺃﺩﺍﺀ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺇﱄ ﳑﺎﺭﺳﺎﺕ ﺣﻴﺎﺗﻴﺔ ﻳﻮﻣﻴﺔ‪ ،‬ﻭﺍﻟﺘﺸﺮﻳﻊ ﻣﻨﻬﺎ ﺑﺸﻜﻞ ﺧﺎﺹ‪،‬‬
‫ﻫﻲ ﺍﻟﺮﻛﻦ ﺍﻷﺳﺎﺱ ﰲ ﻓﻜﺮ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻟﺴﻠﻔﻴﺔ ﺍﻟﱵ ﺗﺘﻜﺊ ﻋﻠﻴﻬﺎ ﰲ ﺗﻜﻔـﲑ ﻛـﻞ ﺍﻷﻧﻈﻤـﺔ ﺍﻟﻌﺮﺑﻴـﺔ‬
‫ﻭﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﺎﻛﻤﺔ‪ ،‬ﻋﻼﻭﺓ ﻋﻠﻲ ﺗﻜﻔﲑ ﻛﻞ ﺭﻛﺎﺋﺰ ﻫﺬﻩ ﺍﻷﻧﻈﻤﺔ ﻣﻦ ﻣﺆﺳﺴﺎﺕ ﻭﺃﺟﻬﺰﺓ ﲟﺎ ﻓﻴﻬﺎ ﺍ‪‬ﺎﻟﺲ‬
‫ﺍﻟﻨﻴﺎﺑﻴﺔ‪ .‬ﻭﺍﻟﻜﺘﺎﺏ ﺍﻟﺜﺎﱐ ﺫﻭ ﺍﻷﳘﻴﺔ ﺍﻟﻘﺼﻮﻱ ﻟﻠﻤﻘﺪﺳﻲ‪ ،‬ﻫﻮ ﰲ ﺗﻜﻔﲑ ﺁﻝ ﺳﻌﻮﺩ ﺣﻜﺎﻡ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‬

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 ‫‪٣١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫)ﺍﻟﻜﻮﺍﺷﻒ ﺍﳉﻠﻴﺔ ﰲ ﻛﻔﺮ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ(‪ ،‬ﻭﻛﺎﻥ ﳍﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﳘﻴﺔ ﻗﺼﻮﻱ ﰲ ﺯﺭﻉ ﺑـﺬﻭﺭ ﺍﻟﻌﻨـﻒ‬
‫ﺍﻟﺬﻱ ﺗﺸﻬﺪﻩ ﺍﻟﺴﻌﻮﺩﻳﺔ ﺣﺎﻟﻴﺎ‪ ،‬ﺇﺫ ﺍﻋﺘﺮﻑ ﻣﻦ ﻗﺎﻣﻮﺍ ﺑﺘﻔﺠﲑﺍﺕ ﺍﳋﱪ ﻭﺍﻟﺮﻳﺎﺽ ﻣﻨﺘﺼﻒ ﺍﻟﺘﺴﻌﻴﻨﻴﺎﺕ ﻣـﻦ‬
‫ﺍﻟﻘﺮﻥ ﺍﳌﺎﺿﻲ‪ ،‬ﺃ‪‬ﻢ ﺗﺄﺛﺮﻭﺍ ﲟﺆﻟﻔﺎﺕ ﺍﳌﻘﺪﺳﻲ‪ ،‬ﺑﻞ ﺃﻥ ﺃﺣﺪ ﺍﳌﺘﻬﻤﲔ ﻭﻫﻮ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﳌﻌﺜﻢ‪ ،‬ﺍﻋﺘﺮﻑ ﻗﺒـﻞ‬
‫ﺇﻋﺪﺍﻣﻪ ﺑﺎﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﺃﻧﻪ ﺍﻟﺘﻘﻲ ﺍﳌﻘﺪﺳﻲ ﰲ ﺍﻷﺭﺩﻥ ﻭﺃﺧﺬ ﻣﻨﻪ ﻣﺆﻟﻔﺎﺗﻪ‪ ،‬ﻭﺧﺎﺻﺔ ﻣﺆﻟﻔﻪ ﺍﳌﺘﻌﻠﻖ ﺑﺂﻝ ﺳـﻌﻮﺩ‪،‬‬
‫ﻭﻋﻤﻞ ﻋﻠﻲ ﻧﺸﺮﻩ ﺑﺎﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳋﻠﻴﺞ‪ ،‬ﻭﻗﻨﺎﻋﺔ ﲟﺎ ﺟﺎﺀ ﺑﻪ ﻗﺎﻡ ﺑﺘﻨﻔﻴﺬ ﺗﻠـﻚ ﺍﻟـﺘﻔﺠﲑﺍﺕ‪ .‬ﻭﺭﻏـﻢ‬
‫ﳏﺎﻭﻻﺕ ﺇﻟﺼﺎﻕ ﺍﳌﻘﺪﺳﻲ ‪‬ﺬﻩ ﺍﻟﻌﻤﻠﻴﺎﺕ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻧﻔﻲ ﺑﺸﺪﺓ ﰲ ﺃﺟﻮﺑﺔ ﺧﻄﻴﺔ ﺭﺩﺍ ﻋﻠﻲ ﺃﺳﺌﻠﺔ ﻃﺮﺣﻨﺎﻫـﺎ‬
‫ﻋﻠﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﻗﺎﻡ ﺑﺄﻛﺜﺮ ﻣﻦ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺘﺄﻟﻴﻒ ﻭﺍﻻﺟﺘﻬﺎﺩ‪.‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺫﺍﻙ ﺣﺎﻝ ﻣﻦ ﻗﺮﺃ ﻛﺘﺐ ﺍﳌﻘﺪﺳﻲ ﻭﺗﺄﺛﺮ ‪‬ﺎ‪ ،‬ﻓﻜﻴﻒ ﺳﻴﻜﻮﻥ ﻣﺂﻝ ﺃﺑﻮ ﻣﺼﻌﺐ ﺍﻟﺬﻱ ﺃﺳﺲ ﻣﻌـﻪ‬
‫ﺗﻨﻈﻴﻤﺎ ﻭﻗﻀﻲ ﻣﻌﻪ ﰲ ﺍﻟﺴﺠﻦ ﺳﻨﲔ ﻋﺪﺓ‪.‬‬
‫ﻋﺎﺵ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺍﻟﻔﺘﺮﺓ ﺍﻷﻭﱄ ﻣﻦ ﺳﺠﻨﻪ ﰲ ﻛﻨﻒ ﺍﳌﻘﺪﺳﻲ‪ ،‬ﻳﺘﺘﻠﻤﺬ ﻋﻠﻲ ﻛﺘﺒﻪ ﻭﺃﻓﻜﺎﺭﻩ‪ ،‬ﻣﺴﺘﻜﻤﻼ ﻣـﺎ‬
‫ﺭﺳﺦ ﰲ ﻗﻨﺎﻋﺎﺗﻪ ﻣﻦ ﻋﺒﺪ ﺍﷲ ﻋﺰﺍﻡ‪ ،‬ﻣﺴﺘﻤﻌﺎ ﻟﻠﺤﻮﺍﺭﺍﺕ ﺍﻟﱵ ﻛﺎﻧﺖ ﲡﺮﻱ ﺑﲔ ﺍﳌﻘﺪﺳﻲ ﻭﺑﻘﻴﺔ ﻗﺎﺩﺓ ﺍﻟﻔﻜﺮ‬
‫ﺍﻹﺳﻼﻣﻲ ﰲ ﺍﻷﺭﺩﻥ‪ ،‬ﺍﳌﻌﺘﻘﻠﲔ ﻣﻌﻬﻢ ﺑﺬﺍﺕ ﺍﻟﺴﺠﻦ‪ ،‬ﰲ ﺗﻠﻚ ﺍﻷﺛﻨﺎﺀ ﻛﺎﻥ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻳﻌﻤﻞ ﻋﻠﻲ ﺗﻄـﻮﻳﺮ‬
‫ﺛﻘﺎﻓﺘﻪ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻓﺤﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻦ ﻇﻬﺮ ﻗﻠﺐ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﺘﺸﺪﺩ ﺍﻟﺬﻱ ﻛﺎﻥ ﳝﺜﻠﻪ ﺍﳌﻘﺪﺳﻲ‪ ،‬ﱂ ﻳﻜﻦ ﻛﺎﻓﻴﺎ ﺑﻨﻈﺮ ﺍﻟﺰﺭﻗﺎﻭﻱ‪ ،‬ﻓﺎﺳﺘﻄﺎﻉ ﺑﺸﺨﺼﻴﺘﻪ ﺍﻟﻜﺎﺭﺯﻣﻴـﺔ‬
‫ﺍﻟﱵ ﳝﺘﻠﻜﻬﺎ‪ ،‬ﺍﺳﺘﻘﻄﺎﺏ ﺃﻋﻀﺎﺀ ﺍﻟﺘﻨﻈﻴﻢ ﰲ ﺍﻟﺴﺠﻦ ﻟﻴﺴﻠﻤﻮﺍ ﻟﻪ ﺭﺍﻳﺔ ﺍﻹﻣﺎﺭﺓ‪ ،‬ﻭﺑﺎﺕ ﻫﻮ ﺍﻵﻣـﺮ ﺍﻟﻨـﺎﻫﻲ‬
‫ﻟﻠﻤﺠﻤﻮﻋﺔ ﺩﺍﺧﻞ ﺍﻟﺴﺠﻦ‪ ،‬ﻭﺃﺧﺬ ﻳﻔﺮﺽ ﺁﺭﺍﺀﻩ ﻋﻠﻲ ﻛﻞ ﺃﻋﻀﺎﺀ ﺍ‪‬ﻤﻮﻋﺔ ﲟﻦ ﻓﻴﻬﻢ ﺍﳌﻘﺪﺳـﻲ‪ .‬ﺍﻟـﺬﻱ‬
‫((‬ ‫ﺍﻧﺰﻭﻱ ﺟﺎﻧﺒﺎ‪ ،‬ﻣﺘﻔﺮﻏﺎ ﻟﻠﻜﺘﺎﺑﺔ ﻭﺍﻟﺘﺄﻟﻴﻒ‪ .‬ﻛﺎﻥ ﺫﻟﻚ ﰲ ﺻﻴﻒ ﻋﺎﻡ ‪.١٩٩٦‬‬
‫)) ﻫﻜﺬﺍ ﺍﻟﺘﻘﻴﺖ ﺑﺎﻟﺰﺭﻗﺎﻭﻱ‬
‫ﰲ ﺫﻟﻚ ﺍﻟﺼﻴﻒ‪ ،‬ﻗﺎﺩﺗﲏ ﻣﻬﻨﺔ ﺍﳌﺘﺎﻋﺐ ﺇﱄ ﺳﺠﻦ ﺳﻮﺍﻗﺔ ـ ﺣﻴﺚ ﻳﻮﺟﺪ ﺍﻟﺰﺭﻗﺎﻭﻱ ـ ﺍﺛـﺮ ﻣﻘـﺎﻻﺕ‬
‫ﺻﺤﺎﻓﻴﺔ ﻛﺘﺒﺘﻬﺎ ﻣﻨﺘﻘﺪﺍ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻟﺮﺋﻴﺲ ﺍﻟﻮﺯﺭﺍﺀ ﺍﻷﺭﺩﱐ ﺣﻴﻨﺬﺍﻙ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﻟﻜﺒﺎﺭﻳﱵ‪ ،‬ﺧﺎﺻﺔ‬
‫ﳉﻬﺔ ﺍﳊﺮﻳﺎﺕ ﺍﻟﻌﺎﻣﺔ ﻭﺳﻴﺎﺳﺘﻪ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﻟﱵ ﺃﺩﺕ ﺇﱄ ﺭﻓﻊ ﺳﻌﺮ ﺍﳋﺒﺰ‪ ،‬ﻭﻫﻮ ﺍﳌﺎﺩﺓ ﺍﻟﻐﺬﺍﺋﻴﺔ ﺍﻷﺳﺎﺳـﻴﺔ‬
‫ﻟﻌﺎﻣﺔ ﺍﻷﺭﺩﻧﻴﲔ‪ ،‬ﳑﺎ ﺃﺩﻱ ﺇﱄ ﺍﻧﺪﻻﻉ ﺍﺣﺘﺠﺎﺟﺎﺕ ﻋﻨﻴﻔﺔ ﰲ ﳐﺘﻠﻒ ﺃﳓﺎﺀ ﺍﻷﺭﺩﻥ‪.‬‬
‫ﻛﺎﻧﺖ ﲪﻠﺔ ﺍﻻﻋﺘﻘﺎﻻﺕ ﰲ ﺫﻟﻚ ﺍﻟﺼﻴﻒ ﻭﺍﺳﻌﺔ‪ ،‬ﴰﻠﺖ ﻣﻌﻈﻢ ﺃﻟﻮﺍﻥ ﺍﻟﻄﻴﻒ ﺍﻟﺴﻴﺎﺳﻲ ﰲ ﺍﻷﺭﺩﻥ؛ ﻣـﻦ‬
‫ﺍﳌﺎﺭﻛﺴﻴﲔ ﰲ ﺃﻗﺼﻲ ﺍﻟﻴﺴﺎﺭ‪ ،‬ﺇﱄ ﺍﻹﺳﻼﻣﻴﲔ ﰲ ﺃﻗﺼﻲ ﺍﻟﻴﻤﲔ‪ ،‬ﻭﻃﻮﺍﻝ ﺍﻛﺜﺮ ﻣـﻦ ﺷـﻬﺮﻳﻦ ﻗـﻀﻴﺘﻬﺎ‬
‫ﺑﺎﻟﺴﺠﻦ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﻔﺮﺝ ﻋﲏ ﺑﺘﺪﺧﻞ ﻣﻠﻜﻲ‪ ،‬ﱂ ﻳﻠﻔﺖ ﺃﺑﻮ ﻣﺼﻌﺐ ﻧﻈﺮﻱ ﺩﺍﺧﻞ ﺍﻟﺴﺠﻦ ﺳﻮﻱ ﻣـﺮﺍﺕ‬
‫ﳏﺪﻭﺩﺓ‪ ،‬ﺧﻼﻑ ﻣﻌﻠﻤﻪ ﻭﺃﺑﻴﻪ ﺍﻟﺮﻭﺣﻲ ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﻘﺪﺳﻲ ﺍﻟﺬﻱ ﻛﺎﻥ ﳛﺘﻞ ﻛﺎﻣﻞ ﺍﳌﺸﻬﺪ‪.‬‬
‫ﻛﺎﻥ ﺃﻭﻝ ﻣﻦ ﺍﺳﺘﻘﺒﻠﲏ ﻟﺪﻱ ﻭﺻﻮﱄ ﺳﺠﻦ ﺳﻮﺍﻗﺔ‪ ،‬ﺍﻟﻨﺎﺋﺐ ﻟﻴﺚ ﺷﺒﻴﻼﺕ ﺍﻟﺬﻱ ﺗﺮﺑﻄﲏ ﺑﻪ ﻋﻼﻗﺔ ﺷﺨﺼﻴﺔ‬
‫ﻗﻮﻳﺔ‪ ،‬ﻭﻣﻨﺬ ﺍﻟﻠﺤﻈﺔ ﺍﻷﻭﱄ‪ ،‬ﻧﺒﻬﲏ ﺇﱄ ﺿﺮﻭﺭﺓ ﲡﻨﺐ ﺯﻳﺎﺭﺓ ﻏﺮﻓﺔ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻭﲨﺎﻋﺘﻪ‪ ،‬ﻭﻗﺎﻝ ﱄ‪ :‬ﺃﻧﺎ ﻧﺎﺋﺐ‬
‫ﻃﺮﻭﺣﺎﰐ ﻭﻣﻨﻄﻠﻘﺎﰐ ﺇﺳﻼﻣﻴﺔ ﻭﻻ ﻳﻘﺒﻠﻮﻧﲏ‪ ،‬ﻓﻜﻴﻒ ﺳﺘﻜﻮﻥ ﻧﻈﺮ‪‬ﻢ ﺇﻟﻴﻚ ﻭﺃﻧﺖ ﻟﺴﺖ ﺇﺳﻼﻣﻴﺎ‪ ،‬ﻟﻜـﻦ‬

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 ‫‪٣٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺣﲔ ﺃﺣﺲ ﺑﻔﻀﻮﱄ ﺍﻟﺼﺤﺎﰲ ﰲ ﺍﻟﺘﻌﺮﻑ ﺇﻟﻴﻬﻢ‪ ،‬ﻗﺎﻝ ﻧﺎﺻﺤﺎ‪ :‬ﺇﺫﺍ ﻛﻨﺖ ﻻ ﺗﺮﻳﺪ ﺍﻷﺧﺬ ﺑﻨﺼﻴﺤﱵ‪ ،‬ﻓﻜﻦ‬
‫ﺣﺬﺭﺍ ﰲ ﻛﻼﻣﻚ ﻣﻌﻬﻢ‪ ،‬ﻓﺎﻥ ﺿﻴﻔﻮﻙ ﻛﻮﺑﺎ ﻣﻦ ﺍﻟﺸﺎﻱ‪ ،‬ﻓﻬﺬﺍ ﻣﺪﻋﺎﺓ ﺍﻃﻤﺌﻨﺎﻥ‪ ،‬ﻭﺇﻻ ﻓﺄﺣﺴﻦ ﺍﳋﺮﻭﺝ ﻣﻦ‬
‫ﻋﻨﺪﻫﻢ ﺑﺴﺮﻋﺔ ﻛﻤﺎ ﺃﺣﺴﻨﺖ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﺯﺍﺩ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﻓﻀﻮﱄ ﺍﻟﺼﺤﺎﰲ‪ ،‬ﻓﺘﻮﺟﻬﺖ ﻣﻨـﺬ ﺍﻟﻴـﻮﻡ‬
‫ﺍﻷﻭﻝ ﺇﱄ ﻏﺮﻓﺘﻬﻢ‪ ،‬ﻛﺎﻥ ﳚﻠﺲ ﰲ ﺻﺪﺭﻫﺎ ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﻘﺪﺳﻲ‪ ،‬ﻭﺍﻟﺰﺭﻗﺎﻭﻱ‪ .‬ﺑﻌﺪ ﺇﻟﻘﺎﺀ ﺍﻟﺘﺤﻴـﺔ ﻋﻠﻴﻬﻤـﺎ‬
‫ﻗﺪﻣﺖ ﻧﻔﺴﻲ ﳍﻤﺎ ﻗﺎﺋﻼ‪ :‬ﺃﻧﺎ ﺻﺤﺎﰲ ﻣﺘﺎﺑﻊ ﻟﻠﻘﻀﺎﻳﺎ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻭﻻ ﺃﻧﺘﻤﻲ ﻷﻱ ﻣﻦ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪،‬‬
‫ﻟﻜﻦ ﻟﺪﻱ ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻲ ﺗﻔﺎﺻﻴﻞ ﻗﻀﻴﺘﻜﻢ ﺍﻟﱵ ﺗﺎﺑﻌﺘﻬﺎ ﻋﱪ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ‪ ،‬ﻓﻬﻞ ﺃﻧـﺘﻢ ﻋﻠـﻲ‬
‫ﺍﺳﺘﻌﺪﺍﺩ ﻟﺘﺤﺪﺛﻮﱐ ﻋﻨﻬﺎ ﺑﺎﻟﺘﻔﺼﻴﻞ‪ ،‬ﻭﺃﻋﺪﻛﻢ ﺑﻨﺸﺮ ﺭﻭﺍﻳﺘﻜﻢ ﺑﻮﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ‪ ،‬ﺭﺣﺒﻮﺍ ﰲ ﺃﲨﻞ ﺗﺮﺣﻴـﺐ‪،‬‬
‫ﻭﻭﺿﻊ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺃﻣﺎﻣﻲ ﻛﻮﺑﺎ ﻣﻦ ﺍﻟﺸﺎﻱ‪ ،‬ﳑﺎ ﺃﺛﻠﺞ ﺻﺪﺭﻱ‪ ،‬ﻭﺃﺷﻌﺮﱐ ﺑﺎﻟﺮﺍﺣﺔ ﻭﺍﻟﻄﻤﺄﻧﻴﻨـﺔ‪ ،‬ﻭﺩﺍﻣـﺖ‬
‫ﺍﳉﻠﺴﺔ ﺃﻛﺜﺮ ﻣﻦ ﺳﺎﻋﺘﲔ‪ .‬ﻛﺎﻥ ﺍﻟﻨﻘﺎﺵ ﺧﻼﳍﺎ ﳏﺼﻮﺭﺍ ﻣﻊ ﺍﳌﻘﺪﺳﻲ ﺣﻮﻝ ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺑﺎﳌﻨﻄﻘﺔ‪،‬‬
‫ﻭﱂ ﻳﺘﺪﺧﻞ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺑﺎﻟﻨﻘﺎﺵ ﺇﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﺣﲔ ﺳﺄﻟﲏ ﻋﻦ ﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﱵ ﻟﻘﻴﺘﻬﺎ ﺃﺛﻨﺎﺀ ﻓﺘﺮﺓ ﺍﻟﺘﺤﻘﻴﻖ ﻗﺒﻞ‬
‫ﺗﺮﺣﻴﻠﻲ ﺇﱄ ﺳﺠﻦ ﺳﻮﺍﻗﺔ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺍﺳﺘﻤﻊ ﺃﺑﻮ ﻣﺼﻌﺐ ﺇﱄ ﺍﺟﺎﺑﱵ‪ ،‬ﺣﺪﺛﲏ ﲟﺎ ﺟﺮﻱ ﻣﻌﻪ ﺧﻼﻝ ﺍﻋﺘﻘﺎﻟـﻪ‬
‫ﺑﺰﻧﺰﺍﻧﺔ ﺍﻧﻔﺮﺍﺩﻳﺔ ﻋﻠﻲ ﻣﺪﻱ ﲦﺎﻧﻴﺔ ﺃﺷﻬﺮ ﻭﻧﺼﻒ ﺍﻟﺸﻬﺮ‪ ،‬ﻭﻗﺎﻝ ﺃﻧﻪ ﻓﻘﺪ ﺃﻇﺎﻓﺮ ﻗﺪﻣﻴﻪ ﻧﺘﻴﺠﺔ ﺍﻟﺘﻘﺮﺣﺎﺕ ﺍﻟﱵ‬
‫ﺃﺻﺎﺑﺘﻬﻤﺎ ﺟﺮﺍﺀ ﺍﻟﺘﻌﺬﻳﺐ ﺍﻟﺸﺪﻳﺪ‪ .‬ﺃﺩﺭﻛﺖ ﺣﻴﻨﻬﺎ ﺃﻧﻪ ﺇﺫﺍ ﻣﺎ ﺗﺴﲏ ﻟﻠﺰﺭﻗﺎﻭﻱ ﺍﳋـﺮﻭﺝ ﻣـﻦ ﺍﻟـﺴﺠﻦ‬
‫ﻓﺴﻴﻐﺎﺩﺭ ﺍﻷﺭﺩﻥ ﻓﻮﺭﺍ‪ ،‬ﺑﻼ ﻋﻮﺩﺓ!‬
‫ﺍﻟﺰﻧﺰﺍﻧﺔ ﺍﻻﻧﻔﺮﺍﺩﻳﺔ‬
‫ﺑﻌﺪ ﺃﺳﺒﻮﻉ ﻣﻦ ﻭﺻﻮﱄ ﺇﱄ ﺳﺠﻦ ﺳﻮﺍﻗﺔ‪ ،‬ﻭﺿﻌﺖ ﺇﺩﺍﺭﺓ ﺍﻟﺴﺠﻦ ﺍﻟﺰﺭﻗﺎﻭﻱ ﰲ ﺯﻧﺰﺍﻧﺔ ﺍﻧﻔﺮﺍﺩﻳﺔ‪ ،‬ﻋﻘﻮﺑﺔ ﻟﻪ‬
‫ﻋﻠﻲ ﺗﻼﺳﻨﻪ ﻣﻊ ﺃﺣﺪ ﺍﳊﺮﺍﺱ‪ ،‬ﻟﻜﺴﺮ ﺷﻮﻛﺘﻪ ﺑﲔ ﳎﻤﻮﻋﺘﻪ‪ ،‬ﻛﻮﻧﻪ ﺃﻣﲑﻫﻢ‪ ،‬ﺣـﺎﻭﻝ ﺍﳌﻘﺪﺳـﻲ ﻭﺭﻓﺎﻗـﻪ‬
‫ﻣﻔﺎﻭﺿﺔ ﺇﺩﺍﺭﺓ ﺍﻟﺴﺠﻦ ﻻﻋﺎﺩﺗﻪ ﺇﻟﻴﻬﻢ‪ ،‬ﻟﻜﻦ ﺍﻧﻘﻀﻲ ﺃﺳﺒﻮﻉ ﻣﻦ ﺍﳌﻤﺎﻃﻠﺔ ﻭﺍﻟﺘﺴﻮﻳﻒ‪ ،‬ﻓﻘـﺮﺭﺕ ﳎﻤﻮﻋـﺔ‬
‫ﺍﻟﺰﺭﻗﺎﻭﻱ ﺍﻟﻌﺼﻴﺎﻥ ﺩﺍﺧﻞ ﺍﻟﺴﺠﻦ‪ ،‬ﻭﻃﻠﺒﻮﺍ ﻣﻨﺎ ﳓﻦ ﺍﳌﻌﺘﻘﻠﲔ ﺍﻟﺴﻴﺎﺳﻴﲔ ﺃﻥ ﻧﺘﻀﺎﻣﻦ ﻣﻌﻬﻢ‪ ،‬ﻓﻔﻌﻠﻨﺎ‪ ،‬ﻓﺘﺄﺯﻡ‬
‫ﺍﳌﻮﻗﻒ ﻭﺍﺯﺩﺍﺩﺕ ﺣﺪﺓ ﺍﻟﺘﻮﺗﺮ ﺑﲔ ﺍﻹﺩﺍﺭﺓ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﺑﻘﻴﺔ ﻛﺎﻣﻞ ﺍﳌﻌﺘﻘﻠﲔ ﻣﻦ ﺟﻬﺔ ﺛﺎﻧﻴﺔ‪ ،‬ﻭﳌﺎ ﻭﺻـﻠﺖ‬
‫ﺍﻷﻣﻮﺭ ﺇﱄ ﺣﺎﻓﺔ ﺍﻟﺼﺪﺍﻡ‪ ،‬ﺍﻗﺘﺮﺡ ﺍﳌﻌﺘﻘﻠﻮﻥ ﺍﻟﺴﻴﺎﺳﻴﻮﻥ ﺃﻥ ﺃﻓﺎﻭﺽ ﺑﺎﺳﻢ ﺍﳉﻤﻴﻊ ﺇﺩﺍﺭﺓ ﺍﻟـﺴﺠﻦ ﻻﻋـﺎﺩﺓ‬
‫ﺍﻟﺰﺭﻗﺎﻭﻱ‪ ،‬ﻭﺍﻓﻖ ﺍﳌﻘﺪﺳﻲ ﻋﻠﻲ ﺍﳌﻘﺘﺮﺡ‪ ،‬ﻓﺄﺑﻠﻐﺖ ﺍﻟﻀﺎﺑﻂ ﺍﳌﻨﺎﻭﺏ ﺑﻀﺮﻭﺭﺓ ﺍﻟﺘﻔﺎﻭﺽ ﻹﳚﺎﺩ ﳐﺮﺝ ﻟﻼﺯﻣﺔ‪،‬‬
‫ﻗﺒﻞ ﺃﻥ ﺗﺘﻔﺎﻗﻢ ﺍﻷﻣﻮﺭ ﻭﺗﺼﻞ ﺇﱄ ﻣﺎ ﻻ ﳛﻤﺪ ﻋﻘﺒﺎﻩ‪ ،‬ﺭﺍﻓﻘﲏ ﻟﻠﺘﻔﺎﻭﺽ ﺃﺑﻮ ﺍﳌﻨﺘﺼﺮ ﻣﻦ ﳎﻤﻮﻋﺔ ﺍﻟﺰﺭﻗﺎﻭﻱ‪،‬‬
‫ﻓﺎﻟﺘﻘﻴﻨﺎ ﻣﻊ ﻣﺪﻳﺮ ﺍﻟﺴﺠﻦ ﺣﻴﻨﺬﺍﻙ ﺇﺑﺮﺍﻫﻴﻢ ﺧﺸﺎﺷﻨﺔ‪ ،‬ﻟﻜﻨﻪ ﱂ ﻳﺒﺪ ﻣﺮﻭﻧﺔ‪ ،‬ﻓﺘﺼﺎﻋﺪ ﺍﳌﻮﻗﻒ‪ ،‬ﻭﺑﻠﻎ ﺍﻟﻌﺼﻴﺎﻥ‬
‫ﺃﻭﺟﻪ‪ .‬ﺃﻏﻠﻖ ﺍﳌﻌﺘﻘﻠﻮﻥ ﻛﺎﻣﲑﺍﺕ ﺍﳌﺮﺍﻗﺒﺔ‪ ،‬ﺧﻠﻌﻮﺍ ﺍﻷﺳﺮﺓ ﺍﳊﺪﻳﺪﻳﺔ ﻭﺻﻨﻌﻮﺍ ﻣﻨﻬﺎ ﺃﺩﻭﺍﺕ ﺣﺎﺩﺓ ﺍﺳـﺘﻌﺪﺍﺩﺍ‬
‫ﻟﻠﱰﺍﻝ‪ ،‬ﺃﻏﻠﻘﻮﺍ ﺍﻷﺑﻮﺍﺏ ﺍﻟﺮﺋﻴﺴﺔ ﻟﻠﻘﺴﻢ ﻣﺎﻧﻌﲔ ﺭﺟﺎﻝ ﺍﻷﻣﻦ ﺍﻟﻌﺎﻡ ﻣﻦ ﺍﻻﻗﺘﺮﺍﺏ ﻟﻠﻤﻜﺎﻥ‪ ،‬ﻓﻌﻠـﻢ ﺑـﺎﻷﻣﺮ‬
‫ﻣﺪﻳﺮ ﺍﻟﺴﺠﻮﻥ ﺍﻟﺸﺮﻳﻒ ﺃﺑﻮ ﻋﺼﺎﻡ‪ ،‬ﺍﻟﺬﻱ ﻭﺻﻞ ﺇﻟﻴﻨﺎ ﻗﺮﺍﺑﺔ ﺍﻟﻔﺠﺮ‪ .‬ﺗﻔﺎﻭﺿﺖ ﻣﻌﻪ ﻧﻴﺎﺑﺔ ﻋـﻦ ﺍﳌـﺴﺎﺟﲔ‬
‫ﻹﺧﺮﺍﺝ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻣﻦ ﺍﻟﺰﻧﺰﺍﻧﺔ ﺍﻻﻧﻔﺮﺍﺩﻳﺔ‪ ،‬ﻓﻮﺍﻓﻖ ﻋﻠﻲ ﺃﻥ ﻳﺘﻢ ﺍﻟﺘﻨﻔﻴﺬ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺘﺎﱄ‪ ،‬ﺣﻔﻈﺎ ﳌـﺎﺀ ﻭﺟـﻪ‬

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 ‫‪٣٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻣﺪﻳﺮ ﺍﻟﺴﺠﻦ‪ .‬ﻭﺣﲔ ﻋﺎﺩ ﺍﻟﺰﺭﻗﺎﻭﻱ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺘﺎﱄ ﺇﱄ ﺍﳉﻨﺎﺡ ﺍﻟﺴﺎﺩﺱ‪ ،‬ﻋﺎﺩ ﳌﻤﺎﺭﺳﺔ ﺇﻣﺎﺭﺗﻪ ﻋﻠﻲ ﺭﻓﺎﻗﻪ‪،‬‬
‫ﻭﻋﺎﺩ ﺍﳌﻘﺪﺳﻲ ﺍﻟﺬﻱ ﺗﻮﱄ ﺍﻹﻣﺎﺭﺓ ﺃﺛﻨﺎﺀ ﻏﻴﺎﺏ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺇﱄ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺘﺄﻟﻴﻒ‪.‬‬
‫ﻛﺎﻥ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺩﺍﺧﻞ ﺍﻟﺴﺠﻦ ﺇﻧﺴﺎﻧﺎ ﺑﺴﻴﻄﺎ‪ ،‬ﻫﺎﺩﺋﺎ‪ ،‬ﻛﺜﲑ ﺍﻟﺼﻤﺖ‪ ،‬ﺇﺫﺍ ﻛﻠﻤﺘﻪ ﻳﺘﻜﻠﻢ‪ ،‬ﻭﺇﺫﺍ ﱂ ﺗﻜﻠﻤﻪ ﻻ‬
‫ﻳﺘﻜﻠﻢ‪ ،‬ﻳﻘﻀﻲ ﺃﻭﻗﺎﺕ ﻓﺮﺍﻏﻪ ﲝﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻷﺧﺮﻱ‪ ،‬ﻭﻳﻬﺘﻢ ﻛﺜﲑﺍ ﺑﺎﻟﺼﻼﺓ ﻭﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ‬
‫ﻭﻛﻞ ﻣﺎ ﻟﻪ ﻋﻼﻗﺔ ﺑﺘﻐﺬﻳﺔ ﺍﻟﺒﻌﺪ ﺍﻟﺮﻭﺣﻲ‪ ،‬ﺃﻣﺎ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻷﺩﺑﻴﺔ ﺃﻭ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺃﻭ ﺃﻳﺔ ﻗﺮﺍﺀﺍﺕ ﺑﻌﻴـﺪﺓ ﻋـﻦ‬
‫ﺍﳌﻮﺍﺿﻴﻊ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻓﻼ ﻣﻜﺎﻥ ﳍﺎ ﻋﻨﺪﻩ‪ ،‬ﻭﺑﻌﻴﺪﺍ ﻋﻦ ﺍﻟﻘﺮﺍﺀﺓ ﻛﺎﻥ ﺍﻟﺰﺭﻗـﺎﻭﻱ ﻳﻬـﺘﻢ ﲟﻤﺎﺭﺳـﺔ ﺍﻟﺘﻤـﺎﺭﻳﻦ‬
‫ﺍﻟﺮﻳﺎﺿﻴﺔ‪ ،‬ﺇﺫ ﻛﺎﻥ ﺷﺪﻳﺪ ﺍﳊﺮﺹ ﻋﻠﻲ ﺑﻨﻴﺘﻪ ﺍﳉﺴﺪﻳﺔ‪ ،‬ﻭﰲ ﻓﺘﺮﺍﺕ ﺍﻟﺼﺒﺎﺡ ﻛﺎﻥ ﻳﻘﻮﻡ ﺑﺰﻳﺎﺭﺍﺕ ﻟﻠﻤﻌﺘﻘﻠﲔ‬
‫ﻋﻠﻲ ﻗﻀﺎﻳﺎ ﻣﺪﻧﻴﺔ ﺃﻭ ﺟﻨﺎﺋﻴﺔ‪ ،‬ﻛﺎﻥ ﻳﺴﻌﻲ ﻟﺘﻤﺘﲔ ﻋﻼﻗﺎﺗﻪ ﺍﻟﺸﺨﺼﻴﺔ ﻣﻌﻬﻢ‪ ،‬ﲤﻬﻴﺪﺍ ﻟﺪﻋﻮ‪‬ﻢ ﺇﱄ ﺍﻟﻌﻮﺩﺓ ﷲ‬
‫ﻭﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺫﻧﻮ‪‬ﻢ‪ ،‬ﻣﻄﺒﻘﺎ ﻷﻣﺮ ﻣﻬﻢ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﻌﻘﻴﺪﺓ )ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋـﻦ ﺍﳌﻨﻜـﺮ( ‪‬ـﺪﻑ‬
‫ﺇﻗﻨﺎﻋﻬﻢ ﺑﺄﻓﻜﺎﺭﻩ ﲤﻬﻴﺪﺍ ﻟﻀﻤﻬﻢ ﺇﱄ ﺗﻨﻈﻴﻤﻪ‪ ،‬ﻭﻗﺪ ﺣﻘﻖ ﳒﺎﺣﺎ ﻣﺬﻫﻼ ﰲ ﻫﺬﺍ ﺍﳉﺎﻧﺐ‪ .‬ﻭﺑﺎﺕ ﻣﻌﺮﻭﻓﺎ ﻋﻠﻲ‬
‫ﻧﻄﺎﻕ ﻭﺍﺳﻊ ﺃﻥ ﺍﳌﺌﺎﺕ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺴﻮﺍﺑﻖ ﺍﻻﺟﺮﺍﻣﻴﺔ ﰲ ﻣﺪﻳﻨﱵ ﺍﻟﺰﺭﻗﺎﺀ ﻭﺍﻟﺴﻠﻂ ﰲ ﺍﻷﺭﺩﻥ‪ ،‬ﺑﺎﺗﻮﺍ ﺍﻵﻥ‬
‫ﻫﻮ ﺃﻛﺜﺮ ﺍﻟﺸﺒﺎﻥ ﺗﺸﺪﺩﺍ ﺑﺪﻳﻨﻬﻢ‪ ،‬ﻭﻛﺜﲑﻭﻥ ﻣﻨﻬﻢ ﻗﺘﻠﻮﺍ ﰲ ﻣﻌﺎﺭﻙ ﺟﺮﺕ ﺑﺄﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﺍﻟﻌﺮﺍﻕ‪.‬‬
‫ﻛﺎﻥ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺩﺍﺧﻞ ﺍﻟﺴﺠﻦ ﻳﺘﻌﺎﻣﻞ ﺑﺸﺨﺼﻴﺘﲔ‪ ،‬ﺍﻷﻭﱄ ﺗﻠﻚ ﺍﻟﱵ ﻳﺘﻌﺎﻣﻞ ‪‬ﺎ ﻣﻊ ﲨﺎﻋﺘﻪ؛ ﻛﺎﻥ ﳍﻢ ﲟﺜﺎﺑﺔ‬
‫ﺍﻷﺏ ﺍﳊﺎﱐ ﺍﻟﻜﺮﱘ ﺍﻟﻮﺩﻭﺩ ﺍﻟﻠﻄﻴﻒ‪ ،‬ﳛﺮﻡ ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﻨﻘﻮﺩ ﺍﻟﻘﻠﻴﻠﺔ ﺍﻟﱵ ﻫﻮ ﺑﺄﻣﺲ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻳﻌﻄﻴﻬﺎ‬
‫ﻷﻱ ﻣﻦ ﺭﻓﺎﻗﻪ ﻳﺸﻌﺮ ﺃﻧﻪ ﲝﺎﺟﺔ ﺇﻟﻴﻬﺎ ﺃﻛﺜﺮ ﻣﻨﻪ‪ ،‬ﳜﻠﻊ ﺛﻴﺎﺑﻪ ﻭﻳﻬﺪﻳﻬﺎ ﻷﻱ ﻣﻦ ﺭﻓﺎﻗﻪ‪ ،‬ﺇﺫﺍ ﻣـﺎ ﺃﺣـﺲ ﺃﻥ‬
‫ﺃﺣﺪﻫﻢ ﺃﺑﺪﻱ ﺇﻋﺠﺎﺑﻪ ‪‬ﺎ‪ .‬ﻭﰲ ﺫﺍﺕ ﺍﻟﻮﻗﺖ ﺃﻭﺍﻣﺮﻩ ﻧﺎﻓﺬﺓ ﻋﻠﻲ ﳎﻤﻮﻋﺘﻪ ﺩﻭﻥ ﻧﻘﺎﺵ‪ ،‬ﻭﻳﺼﻞ ﺍﻷﻣﺮ ﺃﺣﻴﺎﻧﺎ‬
‫ﺇﱄ ﺇﻧﺰﺍﻝ ﺍﻟﻌﻘﺎﺏ ﰲ ﺃﻱ ﺷﺨﺺ ﻣﻦ ﺃﻋﻀﺎﺀ ﳎﻤﻮﻋﺘﻪ ﺇﺫﺍ ﻣﺎ ﺧﺎﻟﻒ ﺍﻷﻭﺍﻣﺮ ﺃﻭ ﺧﺮﺝ ﻋﻦ ﺭﺃﻱ ﺍﳉﻤﺎﻋﺔ‪.‬‬
‫ﻓﺎﻟﺰﺭﻗﺎﻭﻱ ﻳﺘﻤﺘﻊ ﺑﺼﻔﺎﺕ ﻗﻴﺎﺩﻳﺔ ﺃﻫﻠﺘﻪ ﻻﺣﻘﺎ ﻟﺒﻨﺎﺀ ﺷﺒﻜﺔ ﻫﻲ ﺍﻷﻗﻮﻱ ﰲ ﻣﻨﻄﻘﺔ ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ‪.‬‬
‫ﺍﻟﺸﺨﺼﻴﺔ ﺍﻷﺧﺮﻱ ﻟﻠﺰﺭﻗﺎﻭﻱ‪ ،‬ﺗﻠﻚ ﺍﻟﱵ ﻳﺘﻌﺎﻣﻞ ‪‬ﺎ ﻣﻊ ﺍﳉﻬﺎﺕ ﺍﻟﺮﲰﻴﺔ ﺩﺍﺧﻞ ﺍﻟﺴﺠﻦ‪ ،‬ﻓﻬﻮ ﺟـﺪﻱ ﰲ‬
‫ﻏﺎﻳﺔ ﺍﳉﻼﻓﺔ‪ ،‬ﻣﻬﻴﺐ ﺍﳉﺎﻧﺐ‪ ،‬ﳛﺼﺮ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻬﻢ ﰲ ﺃﺿﻴﻖ ﺍﳊﺪﻭﺩ ﺍﻟﺮﲰﻴﺔ‪ ،‬ﻻ ﻳﺴﻤﺢ ﻻﺩﺍﺭﺓ ﺍﻟﺴﺠﻦ ﺃﻥ‬
‫ﺗﺘﻌﺎﻣﻞ ﻣﻊ ﺃﺣﺪ ﻣﻦ ﳎﻤﻮﻋﺘﻪ ﺇﻻ ﻣﻦ ﺧﻼﻟﻪ‪ .‬ﻣﻊ ﺃﻧﻪ ﻛﺎﻥ ﳝﻴﻞ ﺇﱄ ﺍﻻﻧﻄﻮﺍﺀ ﻭﺍﻟﻌﺰﻟﺔ ﻟﺪﺭﺟﺔ ﺃﻧﻪ ﻛﺎﻥ ﻳﻠﻘﺐ‬
‫ﺑﺎﻟﻐﺮﻳﺐ‪ ،‬ﻭﻫﻮ ﺍﻟﻠﻘﺐ ﺍﻟﺬﻱ ﺳﺠﻞ ﺍﲰﻪ ﺑﻪ ﻋﻨﺪ ﺗﻄﻮﻋﻪ ﻟﻠﻘﺘﺎﻝ ﻣﻊ ﺍ‪‬ﺎﻫﺪﻳﻦ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﻛﺎﻥ ﳛـﺐ‬
‫ﻫﺬﺍ ﺍﻟﻠﻘﺐ ﻭﳛﺐ ﺃﻥ ﻳﻨﺎﺩﻳﻪ ﺍﻵﺧﺮﻭﻥ ﺑﻪ‪ ،‬ﻭﻳﻮﻗﻊ ﺑﻪ ﺭﺳﺎﺋﻠﻪ ﻭﺑﻄﺎﻗﺎﺗﻪ ﻟﺬﻭﻳﻪ‪(( .‬‬
‫ﺣﻴﺚ ﺃﺩﺭﻙ ﺑﻌﺪ ﺍﳌﺆﺍﻣﺮﺓ ﺍﻟﱵ ﻛﺎﻧﺖ ﲢﺎﻙ ﺿﺪ ﺍ‪‬ﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻞ ﺍﷲ‬
‫ﻓﻔﻲ ﺍﻟﺒﺪﺍﻳﺔ ﻛﺎﻥ ﻋﻠﻤﺎﺀ ﺍﳉﺰﻳﺮﺓ ﳛﺜﻮﻥ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺿﺪ ﺍﻟـﺸﻴﻮﻋﻴﲔ ﻭﻳـﺸﺤﺬﻭﻥ ﳘـﻢ‬
‫ﺍﻟﺸﺒﺎﺏ ﻟﻠﻤﺸﺎﺭﻛﺔ ﻓﻴﻪ ﻭﺫﻟﻚ ﺇﺭﺿﺎﺀ ﻷﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﺍﻷﻣﺮﻳﻜﺎﻥ ﻭﺇﺭﺿﺎﺀ ﻟﻠﻄﻐﺎﺓ ﻛﺬﻟﻚ ﺣﻴﺚ ﻳﻀﺮﺑﻮﻥ‬
‫‪‬ﺬﺍ ﻋﺪﺓ ﻋﺼﺎﻓﲑ ﺑﺂﻥ ﻭﺍﺣﺪ‬

‫‪٣٣‬‬
 ‫‪٣٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﻬﻢ ﻣﻦ ﺟﻬﺔ ﻳﺘﺨﻠﺼﻮﻥ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺸﺒﺎﺏ ﺍﳌﻨﺪﻓﻊ ﺍﻟﻐﻴﻮﺭ ﻋﻠﻰ ﺩﻳﻨﻪ ﻭﺣﺮﻣﺎﺗﻪ ﺣﻴﺚ ﺇﻥ ﺑﻘﺎﺀﻫﻢ ﻳﺸﻜﻞ‬
‫ﺧﻄﺮﺍ ﻣﺎ ﺑﻌﺪﻩ ﺧﻄﺮ ﻋﻠﻰ ﻋﺮﻭﺵ ﺍﻟﻄﻮﺍﻏﻴﺖ ﺑﻌﺪ ﺃﻥ ﺑﺪﺃﺕ ﺭﳛﻬﻢ ﻭﻧﺘﻨﻬﻢ ﺗﻈﻬﺮ ﻟﻠﻌﻴﺎﻥ ﻓﺒﻬﺬﻩ ﺍﻟﻄﺮﻳﻘـﺔ‬
‫ﻳﺘﺨﻠﺼﻮﻥ ﻣﻨﻬﻢ‬
‫ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻳﻜﺴﺒﻮﻥ ﺍﻟﺘﺄﻳﻴﺪ ﺍﻟﺸﻌﱯ ﺣﻴﺚ ﺇ‪‬ﻢ ﳛﺜﻮﻥ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ﻭ ﻳﺴﺎﻋﺪﻭﻥ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺑﺎﳌﺎﻝ‬
‫ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻟﲑﺿﻮﺍ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻷﻣﺮﻳﻜﺎﻥ ﻭﻏﲑﻫﻢ ﺣﻴﺚ ﻛﺎﻧﺖ ﳍﻢ ﻣـﺼﻠﺤﺔ ﻛـﺒﲑﺓ ﰲ‬
‫ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﺪﺏ ﺍﻟﺮﻭﺳﻲ ﻓﻴﺘﺨﻠﺼﻮﻥ ﻣﻨﻪ ﺩﻭﻥ ﺃﻥ ﻳﻜﻠﻔﻬﻢ ﺫﻟﻚ ﺷﻲﺀ‬
‫ﻭﱂ ﻳﻜﺘﺸﻒ ﺍ‪‬ﺎﻫﺪﻭﻥ ﻫﺬﺍ ﺇﻻ ﺑﻌﺪ ﻋﻮﺩﺓ ﻣﻦ ﻗﺪﺭ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﺍﳊﻴﺎﺓ ﺇﱃ ﺑﻼﺩﻩ ﻓﻴﻠﻘﻰ ﺍﻟﻘﺒﺾ ﻋﻠـﻴﻬﻢ‬
‫ﻭﻳﺪﻛﻮﻥ ﰲ ﺳﺠﻮﻥ ﺍﻟﻄﻮﺍﻏﻴﺖ ﺑﺪﻻ ﻣﻦ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻬﻢ ﻭﺻﺎﺭﻭﺍ ﻳﺴﻤﻮﻥ ﺍﻷﻓﻐـﺎﻥ ﺍﻟﻌـﺮﺏ ﻭﺍﻹﺭﻫـﺎﺑﻴﲔ‬
‫ﻭﺍﳌﺘﻄﺮﻓﲔ ﻭﻛﺎﻧﻮﺍ ﻗﺒﻞ ﻗﻠﻴﻞ ﻳﺴﻤﻮﻥ ﺍ‪‬ﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻞ ﺍﷲ !!!!‬
‫ﻭﻣﻦ ﰒ ﺩﻙ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻭﺍﳌﻘﺪﺳﻲ ﰲ ﺳﺠﻮﻥ ﻃﺎﻏﻴﺔ ﺍﻷﺭﺩﻥ ﺻﻨﻴﻌﺔ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ‬
‫ﻭﻋﺎﱏ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺍﻷﻣﺮﻳﻦ ﰲ ﺳﺠﻮﻥ ﺍﻷﺭﺩﻥ ﻣﺪﺓ ﲬﺲ ﺳﻨﻮﺍﺕ‬
‫ﻭﰲ ﻫﺬﻩ ﺍﻟﺴﺠﻮﻥ ﺗﺄﻟﻘﺖ ﺷﺨﺼﻴﺔ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺃﻛﺜﺮ ﻭﺗﺄﺻﻠﺖ ﻛﻤﺎ ﺗﺄﻟﻘﺖ ﺷﺨﺼﻴﺔ ﺍﻟﺸﻬﻴﺪ ﺳﻴﺪ ﻗﻄـﺐ‬
‫ﺭﲪﻪ ﺍﷲ ﰲ ﺳﺠﻦ ﺍﻟﻄﺎﻏﻮﺕ ﻋﺒﺪ ﺍﻟﻨﺎﺻﺮ‬
‫ﻭﻛﺎﻥ ﳑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻦ ﺍﻟﺴﺠﻦ ‪:‬‬
‫‪ -١‬ﺍﻟﺘﻀﻠﻊ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻻ ﺳﻴﻤﺎ ﻣﻦ ﺷﻴﺨﻪ ﺍﳌﻘﺪﺳﻲ ﻭﻛﺬﻟﻚ ﺣﻔﻆ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﺃﺳﺎﺱ ﺳﻌﺎﺩﺓ ﻫﺬﻩ ﺍﻷﻣﺔ ﰲ ﺍﻟﺪﺍﺭﻳﻦ‬
‫ﺲ ﺑِﺎﹾﻟ ‪‬ﻬ ‪‬ﺰ ِﻝ ‪‬ﻣ ‪‬ﻦ‬ ‫ﺼ ﹸﻞ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻓِﻴ ِﻪ ‪‬ﻧ‪‬ﺒﹸﺄ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﹶﻗ‪‬ﺒﹶﻠ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ﻣ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ‪‬ﻭ ‪‬ﺣ ﹾﻜ ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻫﻮ‪ ‬ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﲔ ‪‬ﻭﻫ‪‬ـ ‪‬ﻮ ﺍﻟـ ﱢﺬ ﹾﻛ ‪‬ﺮ‬ ‫ﺿﱠﻠ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﺣ‪‬ﺒ ﹸﻞ ﺍﻟﻠﱠ ِﻪ ﺍﹾﻟ ‪‬ﻤِﺘ ‪‬‬
‫ﺼ ‪‬ﻤ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﻣ ِﻦ ﺍ‪‬ﺑ‪‬ﺘﻐ‪‬ﻰ ﺍﹾﻟﻬ‪‬ﺪ‪‬ﻯ ﻓِﻰ ﹶﻏ‪‬ﻴ ِﺮ ِﻩ ﹶﺃ ‪‬‬ ‫‪‬ﺗ ‪‬ﺮ ﹶﻛ ‪‬ﻪ ِﻣ ‪‬ﻦ ‪‬ﺟﺒ‪‬ﺎ ٍﺭ ﹶﻗ ‪‬‬
‫ﺸ‪‬ﺒ ‪‬ﻊ ِﻣ‪‬ﻨ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ُﺀ‬
‫ﺴ‪‬ﻨ ﹸﺔ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺲ ِﺑ ِﻪ ﺍ َﻷﹾﻟ ِ‬
‫ﺴ‪‬ﺘﻘِﻴ ‪‬ﻢ ‪‬ﻫ ‪‬ﻮ ﺍﱠﻟﺬِﻯ ﹶﻻ ‪‬ﺗﺰِﻳ ﹸﻎ ِﺑ ِﻪ ﺍ َﻷ ‪‬ﻫﻮ‪‬ﺍ ُﺀ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ﹾﻠ‪‬ﺘِﺒ ‪‬‬‫ﻁ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺼﺮ‪‬ﺍ ﹸ‬‫ﺤﻜِﻴ ‪‬ﻢ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﻟ ‪‬‬ ‫ﺍﹾﻟ ‪‬‬
‫ﺨﹶﻠ ‪‬ﻖ ‪‬ﻋﻠﹶﻰ ﹶﻛﹾﺜ ‪‬ﺮ ِﺓ ﺍﻟ ‪‬ﺮ ‪‬ﺩ ‪‬ﻭ ﹶﻻ ﺗ‪‬ﻨ ﹶﻘﻀِﻰ ‪‬ﻋﺠ‪‬ﺎِﺋ‪‬ﺒ ‪‬ﻪ ‪‬ﻫ ‪‬ﻮ ﺍﱠﻟﺬِﻯ ﹶﻟ ‪‬ﻢ ‪‬ﺗ‪‬ﻨ‪‬ﺘ ِﻪ ﺍﹾﻟﺠِ ‪‬ﻦ ِﺇ ﹾﺫ ‪‬ﺳ ِﻤ ‪‬ﻌ‪‬ﺘ ‪‬ﻪ ‪‬ﺣﺘ‪‬ﻰ ﻗﹶﺎﻟﹸﻮﺍ )ِﺇﻧ‪‬ﺎ ﺳ‪‬ـ ِﻤ ‪‬ﻌﻨ‪‬ﺎ‬ ‫‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﻕ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋ ِﻤ ﹶﻞ ِﺑ ِﻪ ﹸﺃ ِﺟ ‪‬ﺮ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣ ﹶﻜ ‪‬ﻢ ِﺑ ِﻪ ‪‬ﻋ ‪‬ﺪ ﹶﻝ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺩﻋ‪‬ﺎ ِﺇﹶﻟﻴ‪‬ـ ِﻪ‬
‫ﺻ ‪‬ﺪ ‪‬‬
‫ﺠﺒ‪‬ﺎ ‪‬ﻳ ‪‬ﻬﺪِﻯ ِﺇﻟﹶﻰ ﺍﻟ ‪‬ﺮ ‪‬ﺷ ِﺪ( ‪‬ﻣ ‪‬ﻦ ﻗﹶﺎ ﹶﻝ ِﺑ ِﻪ ‪‬‬
‫ﹸﻗﺮ‪‬ﺁﻧ‪‬ﺎ ‪‬ﻋ ‪‬‬
‫ﺴ‪‬ﺘﻘِﻴ ٍﻢ ‪.‬‬
‫ﻁ ‪‬ﻣ ‪‬‬
‫ﺻﺮ‪‬ﺍ ٍ‬
‫ﻯ ِﺇﻟﹶﻰ ِ‬ ‫‪‬ﻫ ِﺪ ‪‬‬
‫ﻫﺬﺍ ﺍﻟﻜﺎﺗﺐ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ‪:‬‬
‫ﺕ ﹶﺃ ﱠﻥ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺟﺮ‪‬ﺍ ﹶﻛِﺒﲑ‪‬ﺍ{‬
‫ﺼﺎِﻟﺤ‪‬ﺎ ِ‬
‫ﲔ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ﺍﻟ ‪‬‬
‫ﺸ ‪‬ﺮ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫} ِﺇ ﱠﻥ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ِﻳ ‪‬ﻬﺪِﻱ ِﻟﱠﻠﺘِﻲ ِﻫ ‪‬ﻲ ﹶﺃ ﹾﻗ ‪‬ﻮ ‪‬ﻡ ‪‬ﻭ‪‬ﻳ‪‬ﺒ ‪‬‬
‫)‪ (٩‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‬
‫ﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ﰲ ﻋﺎﱂ ﺍﻟﻀﻤﲑ ﻭﺍﻟﺸﻌﻮﺭ ‪ ،‬ﺑﺎﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺿﺤﺔ ﺍﻟﺒﺴﻴﻄﺔ ﺍﻟﱵ ﻻ ﺗﻌﻘﻴـﺪ ﻓﻴﻬـﺎ ﻭﻻ‬
‫ﻏﻤﻮﺽ ‪ ،‬ﻭﺍﻟﱵ ﺗﻄﻠﻖ ﺍﻟﺮﻭﺡ ﻣﻦ ﺃﺛﻘﺎﻝ ﺍﻟﻮﻫﻢ ﻭﺍﳋﺮﺍﻓﺔ ‪ ،‬ﻭﺗﻄﻠﻖ ﺍﻟﻄﺎﻗﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﺼﺎﳊﺔ ﻟﻠﻌﻤﻞ ﻭﺍﻟﺒﻨﺎﺀ‬
‫‪ ،‬ﻭﺗﺮﺑﻂ ﺑﲔ ﻧﻮﺍﻣﻴﺲ ﺍﻟﻜﻮﻥ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﻧﻮﺍﻣﻴﺲ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺒﺸﺮﻳﺔ ﰲ ﺗﻨﺎﺳﻖ ﻭﺍﺗﺴﺎﻕ‬

‫‪٣٤‬‬
 ‫‪٣٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ﰲ ﺍﻟﺘﻨﺴﻴﻖ ﺑﲔ ﻇﺎﻫﺮ ﺍﻹﻧﺴﺎﻥ ﻭﺑﺎﻃﻨﻪ ‪ ،‬ﻭﺑﲔ ﻣﺸﺎﻋﺮﻩ ﻭﺳﻠﻮﻛﻪ ‪ ،‬ﻭﺑﲔ ﻋﻘﻴﺪﺗـﻪ‬
‫ﻭﻋﻤﻠﻪ ‪ ،‬ﻓﺈﺫﺍ ﻫﻲ ﻛﻠﻬﺎ ﻣﺸﺪﻭﺩﺓ ﺇﱃ ﺍﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ ﺍﻟﱵ ﻻ ﺗﻨﻔﺼﻢ ‪ ،‬ﻣﺘﻄﻠﻌﺔ ﺇﱃ ﺃﻋﻠﻰ ﻭﻫﻲ ﻣﺴﺘﻘﺮﺓ ﻋﻠﻰ‬
‫ﺍﻷﺭﺽ ‪ ،‬ﻭﺇﺫﺍ ﺍﻟﻌﻤﻞ ﻋﺒﺎﺩﺓ ﻣﱴ ﺗﻮﺟﻪ ﺍﻹﻧﺴﺎﻥ ﺑﻪ ﺇﱃ ﺍﷲ ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻣﺘﺎﻋﺎ ﻭﺍﺳﺘﻤﺘﺎﻋﺎ ﺑﺎﳊﻴﺎﺓ‬
‫ﻭﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ﰲ ﻋﺎﱂ ﺍﻟﻌﺒﺎﺩﺓ ﺑﺎﳌﻮﺍﺯﻧﺔ ﺑﲔ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻭﺍﻟﻄﺎﻗﺔ ‪ ،‬ﻓﻼ ﺗﺸﻖ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻋﻠﻰ ﺍﻟـﻨﻔﺲ‬
‫ﺣﱴ ﲤﻞ ﻭﺗﻴﺄﺱ ﻣﻦ ﺍﻟﻮﻓﺎﺀ ‪ .‬ﻭﻻ ﺗﺴﻬﻞ ﻭﺗﺘﺮﺧﺺ ﺣﱴ ﺗﺸﺒﻊ ﰲ ﺍﻟﻨﻔﺲ ﺍﻟﺮﺧـﺎﻭﺓ ﻭﺍﻻﺳـﺘﻬﺘﺎﺭ ‪ .‬ﻭﻻ‬
‫ﺗﺘﺠﺎﻭﺯ ﺍﻟﻘﺼﺪ ﻭﺍﻻﻋﺘﺪﺍﻝ ﻭﺣﺪﻭﺩ ﺍﻻﺣﺘﻤﺎﻝ ‪.‬‬
‫ﻭﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ﰲ ﻋﻼﻗﺎﺕ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾ‪:‬ﺃﻓﺮﺍﺩﺍ ﻭﺃﺯﻭﺍﺟﺎ ‪ ،‬ﻭﺣﻜﻮﻣﺎﺕ ﻭﺷـﻌﻮﺑﺎ ‪ ،‬ﻭﺩﻭﻻ‬
‫ﻭﺃﺟﻨﺎﺳﺎ ‪ ،‬ﻭﻳﻘﻴﻢ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺎﺕ ﻋﻠﻰ ﺍﻷﺳﺲ ﺍﻟﻮﻃﻴﺪﺓ ﺍﻟﺜﺎﺑﺘﺔ ﺍﻟﱵ ﻻ ﺗﺘﺄﺛﺮ ﺑﺎﻟﺮﺃﻱ ﻭﺍﳍﻮﻯ ‪ ،‬ﻭﻻ ﲤﻴﻞ ﻣﻊ‬
‫ﺍﳌﻮﺩﺓ ﻭﺍﻟﺸﻨﺂﻥ ؛ ﻭﻻ ﺗﺼﺮﻓﻬﺎ ﺍﳌﺼﺎﱀ ﻭﺍﻷﻏﺮﺍﺽ ‪ .‬ﺍﻷﺳﺲ ﺍﻟﱵ ﺃﻗﺎﻣﻬﺎ ﺍﻟﻌﻠﻴﻢ ﺍﳋﺒﲑ ﳋﻠﻘﻪ ‪ ،‬ﻭﻫﻮ ﺃﻋﻠـﻢ‬
‫ﲟﻦ ﺧﻠﻖ ‪ ،‬ﻭﺃﻋﺮﻑ ﲟﺎ ﻳﺼﻠﺢ ﳍﻢ ﰲ ﻛﻞ ﺃﺭﺽ ﻭﰲ ﻛﻞ ﺟﻴﻞ ‪ ،‬ﻓﻴﻬﺪﻳﻬﻢ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ﰲ ﻧﻈﺎﻡ ﺍﳊﻜﻢ‬
‫ﻭﻧﻈﺎﻡ ﺍﳌﺎﻝ ﻭﻧﻈﺎﻡ ﺍﻻﺟﺘﻤﺎﻉ ﻭﻧﻈﺎﻡ ﺍﻟﺘﻌﺎﻣﻞ ﺍﻟﺪﻭﱄ ﺍﻟﻼﺋﻖ ﺑﻌﺎﱂ ﺍﻹﻧﺴﺎﻥ ‪.‬‬
‫ﻭﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ﰲ ﺗﺒﲏ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ ﲨﻴﻌﻬﺎ ﻭﺍﻟﺮﺑﻂ ﺑﻴﻨﻬﺎ ﻛﻠﻬﺎ ‪ ،‬ﻭﺗﻌﻈﻴﻢ ﻣﻘﺪﺳﺎ‪‬ﺎ ﻭﺻﻴﺎﻧﺔ‬
‫ﺣﺮﻣﺎ‪‬ﺎ ﻓﺈﺫﺍ ﺍﻟﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ﲜﻤﻴﻊ ﻋﻘﺎﺋﺪﻫﺎ ﺍﻟﺴﻤﺎﻭﻳﺔ ﰲ ﺳﻼﻡ ﻭﻭﺋﺎﻡ ‪.‬‬
‫)ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ( ‪. .‬‬
‫)ﻭﻳﺒﺸﺮ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﺍﻟﺼﺎﳊﺎﺕ ﺃﻥ ﳍﻢ ﺃﺟﺮﺍ ﻛﺒﲑﺍ ‪ ،‬ﻭﺃﻥ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻵﺧﺮﺓ ﺃﻋﺘﺪﻧﺎ ﳍﻢ‬
‫ﻋﺬﺍﺑﺎ ﺃﻟﻴﻤﺎ( ﻓﻬﺬﻩ ﻫﻲ ﻗﺎﻋﺪﺗﻪ ﺍﻷﺻﻴﻠﺔ ﰲ ﺍﻟﻌﻤﻞ ﻭﺍﳉﺰﺍﺀ ‪ .‬ﻓﻌﻠﻰ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻳﻘﻴﻢ ﺑﻨﺎﺀﻩ ‪ .‬ﻓﻼ‬
‫ﺇﳝﺎﻥ ﺑﻼ ﻋﻤﻞ ‪ ،‬ﻭﻻ ﻋﻤﻞ ﺑﻼ ﺇﳝﺎﻥ ‪ .‬ﺍﻷﻭﻝ ﻣﺒﺘﻮﺭ ﱂ ﻳﺒﻠﻎ ﲤﺎﻣﻪ ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﻣﻘﻄﻮﻉ ﻻ ﺭﻛﻴﺰﺓ ﻟﻪ ‪ .‬ﻭ‪‬ﻤـﺎ‬
‫ﻣﻌﺎ ﺗﺴﲑ ﺍﳊﻴﺎﺓ ﻋﻠﻰ ﺍﻟﱵ ﻫﻲ ﺃﻗﻮﻡ ‪. .‬‬
‫ﻭ‪‬ﻤﺎ ﻣﻌﺎ ﺗﺘﺤﻘﻖ ﺍﳍﺪﺍﻳﺔ ‪‬ﺬﺍ ﺍﻟﻘﺮﺁﻥ ‪ ) .‬ﺍﻟﻈﻼﻝ(‬
‫‪ -٢‬ﺍﻟﺴﺠﻦ ﻗﺪ ﻳﻜﻮﻥ ﻧﻌﻤﺔ ﻋﻠﻰ ﻗﻮﻡ ﻧﻘﻤﺔ ﻋﻠﻰ ﺁﺧﺮﻳﻦ ﻭﻟﻘﺪ ﻛﺎﻥ ﻧﻌﻤﺔ ﻋﻈﻴﻤﺔ ﻋﻠﻰ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺣﻴـﺚ‬
‫ﺃﻳﻘﻦ ﺃﻧﻪ ﻻ ﺣﻞ ﺇﻻ ﺑﺎﻹﺳﻼﻡ ﻭﺃﻥ ﺍﳉﻤﻴﻊ ﻳﺘﺂﻣﺮ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﺳﻮﺍﺀ ﺃﻛﺎﻧﻮﺍ ﰲ ﺍﻟـﺪﺍﺧﻞ ﺃﻭ ﰲ‬
‫ﺍﳋﺎﺭﺝ ﻭﻫﻢ ﺃﻋﺪﻯ ﺃﻋﺪﺍﺀ ﺍﻟﺒﺸﺮﻳﺔ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‬
‫ﻭﻫﺬﻩ ﺍﻟﺴﺠﻮﻥ ﻻ ﺗﺘﻮﻓﺮ ﻓﻴﻬﺎ ﺃﺑﺴﻂ ﺣﻘﻮﻕ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﻗﺪ ﲢﺪﺛﺖ ﻋﻦ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﰲ ﻣﻘﺎﱄ‬
‫)) ﺳﺠﻦ ﺃﰊ ﻏﺮﻳﺐ ﻭﻋﻔﻦ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ((‬
‫‪https:w‬‬
‫‪w‬‬
‫‪w‬‬‫‪a‬‬ ‫‪threadphp?t=١٢٧١٨٧‬‬
‫‪l−qal٣ahnetvbshow‬‬
‫‪ -٣‬ﻛﺎﻥ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻭﺍﳌﻘﺪﺳﻲ ﻧﺸﻄﲔ ﺟﺪﺍ ﺩﺍﺧﻞ ﺍﻟﺴﺠﻮﻥ‬
‫ﳑﺎ ﺷﻜﻞ ﺗﻴﺎﺭﺍ ﳛﺴﺐ ﻟﻪ ﺃﻟﻒ ﺣﺴﺎﺏ ﺑﻞ ﺃﺻﺒﺢ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻫﻮ ﺃﻣﲑ ﻫﺬﻩ ﺍ‪‬ﻤﻮﻋﺔ ﺍﻟﻄﻴﺒﺔ ﻣﻦ ﺍﻟـﺴﺠﻨﺎﺀ‬
‫ﻳﺄﲤﺮﻭﻥ ﺑﺄﻣﺮﻩ ﻭﳛﺎﻭﻝ ﺃﻥ ﻳﻀﻤﻬﻢ ﺇﱃ ﺟﻨﺎﺣﻪ ﻭﻳﺮﻋﻰ ﺷﺆﻭ‪‬ﻢ ﻭﻳﺴﻬﺮ ﻋﻠﻰ ﺃﺣﻮﺍﳍﻢ‬

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 ‫‪٣٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﻜﺎﻥ ﲝﻖ ﻧﻌﻢ ﺍﻟﻘﺎﺋﺪ ﺍﻟﻔﺬ‬

‫‪ -٤‬ﺻﺎﺭ ﺍﻟﺴﺠﺎﻧﻮﻥ ﳛﺴﺒﻮﻥ ﻟﻪ ﻭﻟﻠﻤﻘﺪﺳﻲ ﺃﻟﻒ ﺣﺴﺎﺏ ﺣﻴﺚ ﻭﺻﻔﺎ ﺑﺄ‪‬ﻤﺎ ﺻﻌﺒﺎ ﺍﳌﺮﺍﺱ ﻻ ﺗﻠـﲔ‬
‫ﳍﻤﺎ ﻗﻨﺎﺓ‬
‫‪ - ٥‬ﻛﺎﻥ ﺻﺪﺍﻋﺎ ﺑﺎﳊﻖ ﻻ ﳜﺎﻑ ﰲ ﺍﷲ ﻟﻮﻣﺔ ﻻ ﺋﻢ‬
‫ﻭﻣﻦ ﺫﻟﻚ ﻓﻘﺪ ﻛﺎﻥ ﻳﻘﻮﻝ ﻟﻠﺴﺠﺎﻧﲔ ﺃﻧﺘﻢ ﺑﻌﻤﻠﻜﻢ ﻫﺬﺍ ﻣﻊ ﺍﻟﻄﺎﻏﻮﺕ ﻛﻔﺎﺭ ﻣﺜﻠﻪ ﻓﻴﺠـﺐ ﻋﻠـﻴﻜﻢ ﺃﻥ‬
‫ﺗﺘﻮﺑﻮﺍ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻗﺒﻞ ﻓﻮﺍﺕ ﺍﻷﻭﺍﻥ‬
‫ﺑﻞ ﻛﺎﻥ ﻳﻘﻮﻝ ﺫﻟﻚ ﻷﻱ ﻣﺴﺌﻮﻝ ﻳﺰﻭﺭ ﺍﻟﺴﺠﻦ ﺩﻭﻥ ﺧﻮﻑ ﻭﻻ ﻭﺟﻞ ﺇﻻ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺣﱴ ﺻﺎﺭﻭﺍ ﻳﻬﺎﺑﻮﻥ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﻏﺮﻓﺘﻪ ﻭﻏﺮﻓﺔ ﺍﳌﻘﺪﺳﻲ‬
‫ﻭﺻﺪﻕ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﻴﺚ ﻗﺎﻝ ﻛﻤﺎ ﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ﹶﺫ ‪‬ﺭ ﻗﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﻣ ‪‬ﺮﻧِﻰ ‪‬ﺧﻠِﻴﻠِﻰ‬
‫ﲔ ﻭ‪‬ﺍﻟ ‪‬ﺪ‪‬ﻧ ‪‬ﻮ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻣﺮ‪‬ﻧِﻰ ﹶﺃ ﹾﻥ ﹶﺃ‪‬ﻧ ﹸﻈ ‪‬ﺮ ِﺇﻟﹶﻰ ‪‬ﻣ ‪‬ﻦ ‪‬ﻫ ‪‬ﻮ ﺩ‪‬ﻭﻧِﻰ‬ ‫ﺐ ﺍﹾﻟ ‪‬ﻤﺴ‪‬ﺎ ِﻛ ِ‬‫ﺤ ‪‬‬
‫ﺴ‪‬ﺒ ٍﻊ ﹶﺃ ‪‬ﻣ ‪‬ﺮﻧِﻰ ِﺑ ‪‬‬‫‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ِ -‬ﺑ ‪‬‬
‫ﺕ ‪‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮﻧِﻰ ﹶﺃ ﹾﻥ ﹶﻻ ﹶﺃ ‪‬ﺳﹶﺄ ﹶﻝ ﹶﺃﺣ‪‬ﺪﹰﺍ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ‪‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮﻧِﻰ‬ ‫ﺻ ﹶﻞ ﺍﻟ ‪‬ﺮ ِﺣ ‪‬ﻢ ‪‬ﻭِﺇ ﹾﻥ ﹶﺃ ‪‬ﺩ‪‬ﺑ ‪‬ﺮ ‪‬‬
‫‪‬ﻭ ﹶﻻ ﹶﺃ‪‬ﻧ ﹸﻈ ‪‬ﺮ ِﺇﻟﹶﻰ ‪‬ﻣ ‪‬ﻦ ‪‬ﻫ ‪‬ﻮ ﹶﻓ ‪‬ﻮﻗِﻰ ‪‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮﻧِﻰ ﹶﺃ ﹾﻥ ﹶﺃ ِ‬
‫ﻑ ﻓِﻰ ﺍﻟﱠﻠ ِﻪ ﹶﻟ ‪‬ﻮ ‪‬ﻣ ﹶﺔ ﹶﻻِﺋ ٍﻢ ‪‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮﻧِﻰ ﺃﹶ ﹾﻥ ﹸﺃ ﹾﻛِﺜ ‪‬ﺮ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﻮ ِﻝ ﹶﻻ ‪‬ﺣ ‪‬ﻮ ﹶﻝ‬‫ﺤ ‪‬ﻖ ‪‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﻣﺮ‪‬ﺍ ‪‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮﻧِﻰ ﹶﺃ ﹾﻥ ﹶﻻ ﹶﺃﺧ‪‬ﺎ ‪‬‬ ‫ﹶﺃ ﹾﻥ ﹶﺃﻗﹸﻮ ﹶﻝ ﺑِﺎﹾﻟ ‪‬‬
‫ﺵ‪.‬‬ ‫ﺖ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ِ‬
‫ﺤ ‪‬‬ ‫‪‬ﻭ ﹶﻻ ﹸﻗ ‪‬ﻮ ﹶﺓ ِﺇ ﱠﻻ ﺑِﺎﻟﱠﻠ ِﻪ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻬ ‪‬ﻦ ِﻣ ‪‬ﻦ ﹶﻛ‪‬ﻨ ٍﺰ ‪‬ﺗ ‪‬‬
‫ﻼ ‪‬ﺳﹶﺄ ﹶﻝ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻰ ‪-‬‬ ‫ﺏ ﹶﺃ ﱠﻥ ‪‬ﺭ ‪‬ﺟ ﹰ‬ ‫ﻕ ‪‬ﺑ ِﻦ ِﺷﻬ‪‬ﺎ ٍ‬
‫ﺑﻞ ﻫﻮ ﺃﻋﻈﻢ ﺍﳉﻬﺎﺩ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﻓﻔﻲ ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ ‪‬ﻋ ‪‬ﻦ ﻃﹶﺎ ِﺭ ِ‬
‫ﻀ ﹸﻞ ﻗﹶﺎ ﹶﻝ » ﹶﻛِﻠ ‪‬ﻤ ﹸﺔ ‪‬ﺣ ‪‬ﻖ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﺳ ﹾﻠﻄﹶﺎ ٍﻥ ﺟ‪‬ﺎِﺋ ٍﺮ‬
‫ﺠﻬ‪‬ﺎ ِﺩ ﹶﺃ ﹾﻓ ‪‬‬
‫ﻯ ﺍﹾﻟ ِ‬
‫ﺿ ‪‬ﻊ ِﺭ ‪‬ﺟﹶﻠ ‪‬ﻪ ﻓِﻰ ﺍﹾﻟ ‪‬ﻐ ‪‬ﺮ ِﺯ ﹶﺃ ‪‬‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻭ ‪‬‬
‫«‪.‬‬
‫ﻚ‬
‫ﻑ ‪‬ﻭ‪‬ﻳ‪‬ﻨ ‪‬ﻬ ‪‬ﻮ ﹶﻥ ‪‬ﻋ ِﻦ ﺍﹾﻟﻤ‪‬ﻨ ﹶﻜ ِﺮ ‪‬ﻭﹸﺃ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫ﺨ‪‬ﻴ ِﺮ ‪‬ﻭ‪‬ﻳ ﹾﺄ ‪‬ﻣﺮ‪‬ﻭ ﹶﻥ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ِ‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭﹾﻟ‪‬ﺘﻜﹸﻦ ﻣ‪‬ﻨﻜﹸ ‪‬ﻢ ﹸﺃ ‪‬ﻣ ﹲﺔ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬‬
‫‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ﹾﻔِﻠﺤ‪‬ﻮ ﹶﻥ{ )‪ (١٠٤‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‬
‫ﻓﻼ ﺑﺪ ﻣﻦ ﲨﺎﻋﺔ ﺗﺪﻋﻮ ﺇﱃ ﺍﳋﲑ ‪ ،‬ﻭﺗﺄﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺗﻨﻬﻰ ﻋﻦ ﺍﳌﻨﻜﺮ ‪ .‬ﻻ ﺑﺪ ﻣـﻦ ﺳـﻠﻄﺔ ﰲ ﺍﻷﺭﺽ‬
‫ﺗﺪﻋﻮ ﺇﱃ ﺍﳋﲑ ﻭﺗﺄﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺗﻨﻬﻰ ﻋﻦ ﺍﳌﻨﻜﺮ ‪ .‬ﻭﺍﻟﺬﻱ ﻳﻘﺮﺭ ﺃﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﺳﻠﻄﺔ ﻫﻮ ﻣﺪﻟﻮﻝ ﺍﻟـﻨﺺ‬
‫ﺍﻟﻘﺮﺁﱐ ﺫﺍﺗﻪ ‪ .‬ﻓﻬﻨﺎﻙ "ﺩﻋﻮﺓ " ﺇﱃ ﺍﳋﲑ ‪ .‬ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﻛﺬﻟﻚ "ﺃﻣﺮ" ﺑﺎﳌﻌﺮﻭﻑ ‪ .‬ﻭﻫﻨﺎﻙ "‪‬ﻲ" ﻋﻦ ﺍﳌﻨﻜﺮ‬
‫‪ .‬ﻭﺇﺫﺍ ﺃﻣﻜﻦ ﺃﻥ ﻳﻘﻮﻡ ﺑﺎﻟﺪﻋﻮﺓ ﻏﲑ ﺫﻱ ﺳﻠﻄﺎﻥ ‪ ،‬ﻓﺈﻥ "ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ" ﻻ ﻳﻘﻮﻡ ‪‬ﻤﺎ ﺇﻻ ﺫﻭ ﺳﻠﻄﺎﻥ ‪. .‬‬
‫ﻫﺬﺍ ﻫﻮ ﺗﺼﻮﺭ ﺍﻹﺳﻼﻡ ﻟﻠﻤﺴﺄﻟﺔ ‪. .‬‬
‫ﺇﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﺳﻠﻄﺔ ﺗﺄﻣﺮ ﻭﺗﻨﻬﻰ ‪. .‬‬
‫ﺳﻠﻄﺔ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﳋﲑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺸﺮ ‪. .‬‬
‫ﺳﻠﻄﺔ ﺗﺘﺠﻤﻊ ﻭﺣﺪﺍ‪‬ﺎ ﻭﺗﺮﺗﺒﻂ ﲝﺒﻞ ﺍﷲ ﻭﺣﺒﻞ ﺍﻷﺧﻮﺓ ﰲ ﺍﷲ ‪. .‬‬
‫ﺳﻠﻄﺔ ﺗﻘﻮﻡ ﻋﻠﻰ ﻫﺎﺗﲔ ﺍﻟﺮﻛﻴﺰﺗﲔ ﳎﺘﻤﻌﺘﲔ ﻟﺘﺤﻘﻴﻖ ﻣﻨﻬﺞ ﺍﷲ ﰲ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮ ‪. .‬‬
‫ﻭﲢﻘﻴﻖ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻳﻘﺘﻀﻲ "ﺩﻋﻮﺓ " ﺇﱃ ﺍﳋﲑ ﻳﻌﺮﻑ ﻣﻨﻬﺎ ﺍﻟﻨﺎﺱ ﺣﻘﻴﻘﺔ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ‪ .‬ﻭﻳﻘﺘـﻀﻲ ﺳـﻠﻄﺔ‬
‫"ﺗﺄﻣﺮ" ﺑﺎﳌﻌﺮﻭﻑ "ﻭﺗﻨﻬﻰ " ﻋﻦ ﺍﳌﻨﻜﺮ ‪. .‬‬

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 ‫‪٣٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﺘﻄﺎﻉ ‪. .‬‬
‫ﻭﺍﷲ ﻳﻘﻮﻝ‪) :‬ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎ ﻣﻦ ﺭﺳﻮﻝ ﺇﻻ ﻟﻴﻄﺎﻉ ﺑﺈﺫﻥ ﺍﷲ( ‪. .‬‬
‫ﻓﻤﻨﻬﺞ ﺍﷲ ﰲ ﺍﻷﺭﺽ ﻟﻴﺲ ﳎﺮﺩ ﻭﻋﻆ ﻭﺇﺭﺷﺎﺩ ﻭﺑﻴﺎﻥ ‪ .‬ﻓﻬﺬﺍ ﺷﻄﺮ ‪ .‬ﺃﻣﺎ ﺍﻟﺸﻄﺮ ﺍﻵﺧﺮ ﻓﻬﻮ ﺍﻟﻘﻴﺎﻡ ﺑﺴﻠﻄﺔ‬
‫ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ‪ ،‬ﻋﻠﻰ ﲢﻘﻴﻖ ﺍﳌﻌﺮﻭﻑ ﻭﻧﻔﻲ ﺍﳌﻨﻜﺮ ﻣﻦ ﺍﳊﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ‪ ،‬ﻭﺻﻴﺎﻧﺔ ﺗﻘﺎﻟﻴﺪ ﺍﳉﻤﺎﻋﺔ ﺍﳋﲑﺓ ﻣـﻦ‬
‫ﺃﻥ ﻳﻌﺒﺚ ‪‬ﺎ ﻛﻞ ﺫﻱ ﻫﻮﻯ ﻭﻛﻞ ﺫﻱ ﺷﻬﻮﺓ ﻭﻛﻞ ﺫﻱ ﻣﺼﻠﺤﺔ ‪ ،‬ﻭﺿﻤﺎﻧﺔ ﻫﺬﻩ ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻟﺼﺎﳊﺔ ﻣﻦ ﺃﻥ‬
‫ﻳﻘﻮﻝ ﻓﻴﻬﺎ ﻛﻞ ﺍﻣﺮﻯﺀ ﺑﺮﺃﻳﻪ ﻭﺑﺘﺼﻮﺭﻩ ‪ ،‬ﺯﺍﻋﻤﺎ ﺃﻥ ﻫﺬﺍ ﻫﻮ ﺍﳋﲑ ﻭﺍﳌﻌﺮﻭﻑ ﻭﺍﻟﺼﻮﺍﺏ !‬
‫ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﳋﲑ ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ‪ -‬ﻣﻦ ﰒ ‪ -‬ﺗﻜﻠﻴﻒ ﻟﻴﺲ ﺑﺎﳍﲔ ﻭﻻ ﺑﺎﻟﻴﺴﲑ ‪ ،‬ﺇﺫﺍ‬
‫ﻧﻈﺮﻧﺎ ﺇﱃ ﻃﺒﻴﻌﺘﻪ ‪ ،‬ﻭﺇﱃ ﺍﺻﻄﺪﺍﻣﻪ ﺑﺸﻬﻮﺍﺕ ﺍﻟﻨﺎﺱ ﻭﻧﺰﻭﺍ‪‬ﻢ ‪ ،‬ﻭﻣﺼﺎﱀ ﺑﻌﻀﻬﻢ ﻭﻣﻨـﺎﻓﻌﻬﻢ ‪ ،‬ﻭﻏـﺮﻭﺭ‬
‫ﺑﻌﻀﻬﻢ ﻭﻛﱪﻳﺎﺋﻬﻢ ‪ .‬ﻭﻓﻴﻬﻢ ﺍﳉﺒﺎﺭ ﺍﻟﻐﺎﺷﻢ ‪ .‬ﻭﻓﻴﻬﻢ ﺍﳊﺎﻛﻢ ﺍﳌﺘﺴﻠﻂ ‪ .‬ﻭﻓﻴﻬﻢ ﺍﳍﺎﺑﻂ ﺍﻟﺬﻱ ﻳﻜﺮﻩ ﺍﻟﺼﻌﻮﺩ‬
‫‪ .‬ﻭﻓﻴﻬﻢ ﺍﳌﺴﺘﺮﺧﻲ ﺍﻟﺬﻱ ﻳﻜﺮﻩ ﺍﻻﺷﺘﺪﺍﺩ ‪ .‬ﻭﻓﻴﻬﻢ ﺍﳌﻨﺤﻞ ﺍﻟﺬﻱ ﻳﻜﺮﻩ ﺍﳉﺪ ‪ .‬ﻭﻓﻴﻬﻢ ﺍﻟﻈﺎﱂ ﺍﻟﺬﻱ ﻳﻜـﺮﻩ‬
‫ﺍﻟﻌﺪﻝ ‪ .‬ﻭﻓﻴﻬﻢ ﺍﳌﻨﺤﺮﻑ ﺍﻟﺬﻱ ﻳﻜﺮﻩ ﺍﻻﺳﺘﻘﺎﻣﺔ ‪. .‬‬
‫ﻭﻓﻴﻬﻢ ﳑﻦ ﻳﻨﻜﺮﻭﻥ ﺍﳌﻌﺮﻭﻑ ‪ ،‬ﻭﻳﻌﺮﻓﻮﻥ ﺍﳌﻨﻜﺮ ‪ .‬ﻭﻻ ﺗﻔﻠﺢ ﺍﻷﻣﺔ ‪ ،‬ﻭﻻ ﺗﻔﻠﺢ ﺍﻟﺒـﺸﺮﻳﺔ ‪ ،‬ﺇﻻ ﺃﻥ ﻳـﺴﻮﺩ‬
‫ﺍﳋﲑ ‪ ،‬ﻭﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻌﺮﻭﻑ ﻣﻌﺮﻭﻓﺎ ‪ ،‬ﻭﺍﳌﻨﻜﺮ ﻣﻨﻜﺮﺍ ‪. .‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﻳﻘﺘﻀﻲ ﺳﻠﻄﺔ ﻟﻠﺨﲑ ﻭﻟﻠﻤﻌﺮﻭﻑ ﺗﺄﻣﺮ ﻭﺗﻨﻬﻰ ‪. .‬‬
‫ﻭﺗﻄﺎﻉ ‪. .‬‬
‫ﻭﻣﻦ ﰒ ﻓﻼ ﺑﺪ ﻣﻦ ﲨﺎﻋﺔ ﺗﺘﻼﻗﻰ ﻋﻠﻰ ﻫﺎﺗﲔ ﺍﻟﺮﻛﻴﺰﺗﲔ‪:‬‬
‫ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺍﻷﺧﻮﺓ ﰲ ﺍﷲ ‪ .‬ﻟﺘﻘﻮﻡ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﻟﻌﺴﲑ ﺍﻟﺸﺎﻕ ﺑﻘﻮﺓ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻘﻮﻯ ﰒ ﺑﻘﻮﺓ ﺍﳊـﺐ‬
‫ﻭﺍﻷﻟﻔﺔ ‪ ،‬ﻭﻛﻠﺘﺎﳘﺎ ﺿﺮﻭﺭﺓ ﻣﻦ ﺿﺮﻭﺭﺍﺕ ﻫﺬﺍ ﺍﻟﺪﻭﺭ ﺍﻟﺬﻱ ﻧﺎﻃﻪ ﺍﷲ ﺑﺎﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ‪ ،‬ﻭﻛﻠﻔﻬﺎ ﺑﻪ ﻫﺬﺍ‬
‫ﺍﻟﺘﻜﻠﻴﻒ ‪ .‬ﻭﺟﻌﻞ ﺍﻟﻘﻴﺎﻡ ﺑﻪ ﺷﺮﻳﻄﺔ ﺍﻟﻔﻼﺡ ‪ .‬ﻓﻘﺎﻝ ﻋﻦ ﺍﻟﺬﻳﻦ ﻳﻨﻬﻀﻮﻥ ﺑﻪ‪:‬‬
‫)ﻭﺃﻭﻟﺌﻚ ﻫﻢ ﺍﳌﻔﻠﺤﻮﻥ( ‪. .‬‬
‫ﺇﻥ ﻗﻴﺎﻡ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ﺿﺮﻭﺭﺓ ﻣﻦ ﺿﺮﻭﺭﺍﺕ ﺍﳌﻨﻬﺞ ﺍﻹﳍﻲ ﺫﺍﺗﻪ ‪ .‬ﻓﻬﺬﻩ ﺍﳉﻤﺎﻋﺔ ﻫﻲ ﺍﻟﻮﺳﻂ ﺍﻟﺬﻱ ﻳﺘﻨﻔﺲ‬
‫ﻓﻴﻪ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻭﻳﺘﺤﻘﻖ ﰲ ﺻﻮﺭﺗﻪ ﺍﻟﻮﺍﻗﻌﻴﺔ ‪ .‬ﻫﻮ ﺍﻟﻮﺳﻂ ﺍﳋﲑ ﺍﳌﺘﻜﺎﻓﻞ ﺍﳌﺘﻌﺎﻭﻥ ﻋﻠـﻰ ﺩﻋـﻮﺓ ﺍﳋـﲑ ‪.‬‬
‫ﺍﳌﻌﺮﻭﻑ ﻓﻴﻪ ﻫﻮ ﺍﳋﲑ ﻭﺍﻟﻔﻀﻴﻠﺔ ﻭﺍﳊﻖ ﻭﺍﻟﻌﺪﻝ ‪ .‬ﻭﺍﳌﻨﻜﺮ ﻓﻴﻪ ﻫﻮ ﺍﻟﺸﺮ ﻭﺍﻟﺮﺫﻳﻠﺔ ﻭﺍﻟﺒﺎﻃﻞ ﻭﺍﻟﻈﻠﻢ ‪. .‬‬
‫ﻋﻤﻞ ﺍﳋﲑ ﻓﻴﻪ ﺃﻳﺴﺮ ﻣﻦ ﻋﻤﻞ ﺍﻟﺸﺮ ‪ .‬ﻭﺍﻟﻔﻀﻴﻠﺔ ﻓﻴﻪ ﺃﻗﻞ ﺗﻜﺎﻟﻴﻒ ﻣﻦ ﺍﻟﺮﺫﻳﻠﺔ ‪ .‬ﻭﺍﳊﻖ ﻓﻴﻪ ﺃﻗـﻮﻯ ﻣـﻦ‬
‫ﺍﻟﺒﺎﻃﻞ ‪ .‬ﻭﺍﻟﻌﺪﻝ ﻓﻴﻪ ﺃﻧﻔﻊ ﻣﻦ ﺍﻟﻈﻠﻢ ‪. .‬‬
‫ﻓﺎﻋﻞ ﺍﳋﲑ ﻓﻴﻪ ﳚﺪ ﻋﻠﻰ ﺍﳋﲑ ﺃﻋﻮﺍﻧﺎ ‪ .‬ﻭﺻﺎﻧﻊ ﺍﻟﺸﺮ ﻓﻴﻪ ﳚﺪ ﻣﻘﺎﻭﻣﺔ ﻭﺧﺬﻻﻧﺎ ‪. .‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻗﻴﻤﺔ ﻫﺬﺍ ﺍﻟﺘﺠﻤﻊ ‪. .‬‬
‫ﺇﻧﻪ ﺍﻟﺒﻴﺌﺔ ﺍﻟﱵ ﻳﻨﻤﻮ ﻓﻴﻬﺎ ﺍﳋﲑ ﻭﺍﳊﻖ ﺑﻼ ﻛﺒﲑ ﺟﻬﺪ ‪ ،‬ﻷﻥ ﻛﻞ ﻣﺎ ﺣﻮﻟﻪ ﻭﻛﻞ ﻣﻦ ﺣﻮﻟﻪ ﻳﻌﺎﻭﻧﻪ ‪ .‬ﻭﺍﻟﱵ ﻻ‬
‫ﻳﻨﻤﻮ ﻓﻴﻬﺎ ﺍﻟﺸﺮ ﻭﺍﻟﺒﺎﻃﻞ ﺇﻻ ﺑﻌﺴﺮ ﻭﻣﺸﻘﺔ ‪ ،‬ﻷﻥ ﻛﻞ ﻣﺎ ﺣﻮﻟﻪ ﻳﻌﺎﺭﺿﻪ ﻭﻳﻘﺎﻭﻣﻪ ‪.‬‬

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 ‫‪٣٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻋﻦ ﺍﻟﻮﺟﻮﺩ ﻭﺍﳊﻴﺎﺓ ﻭﺍﻟﻘﻴﻢ ﻭﺍﻷﻋﻤﺎﻝ ﻭﺍﻷﺣﺪﺍﺙ ﻭﺍﻷﺷﻴﺎﺀ ﻭﺍﻷﺷﺨﺎﺹ ‪. .‬‬
‫ﳜﺘﻠﻒ ﰲ ﻫﺬﺍ ﻛﻠﻪ ﻋﻦ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﳉﺎﻫﻠﻴﺔ ﺍﺧﺘﻼﻓﺎ ﺟﻮﻫﺮﻳﺎ ﺃﺻﻴﻼ ‪ .‬ﻓﻼ ﺑﺪ ﺇﺫﻥ ﻣﻦ ﻭﺳﻂ ﺧﺎﺹ ﻳﻌﻴﺶ‬
‫ﻓﻴﻪ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﺑﻜﻞ ﻗﻴﻤﻪ ﺍﳋﺎﺻﺔ ‪ .‬ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﻭﺳﻂ ﻏﲑ ﺍﻟﻮﺳﻂ ﺍﳉﺎﻫﻠﻲ ‪ ،‬ﻭﻣﻦ ﺑﻴﺌﺔ ﻏـﲑ ﺍﻟﺒﻴﺌـﺔ‬
‫ﺍﳉﺎﻫﻠﻴﺔ ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﻮﺳﻂ ﺍﳋﺎﺹ ﻳﻌﻴﺶ ﺑﺎﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻭﻳﻌﻴﺶ ﻟﻪ ؛ ﻓﻴﺤﻴﺎ ﻓﻴﻪ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ‪ ،‬ﻭﻳﺘـﻨﻔﺲ ﺃﻧﻔﺎﺳـﻪ‬
‫ﺍﻟﻄﺒﻴﻌﻴﺔ ﰲ ﻃﻼﻗﺔ ﻭﺣﺮﻳﺔ ‪ ،‬ﻭﻳﻨﻤﻮ ﳕﻮﻩ ﺍﻟﺬﺍﰐ ﺑﻼ ﻋﻮﺍﺋﻖ ﻣﻦ ﺩﺍﺧﻠﻪ ﺗﺆﺧﺮ ﻫﺬﺍ ﺍﻟﻨﻤﻮ ﺃﻭ ﺗﻘﺎﻭﻣﻪ ‪ .‬ﻭﺣـﲔ‬
‫ﺗﻮﺟﺪ ﻫﺬﻩ ﺍﻟﻌﻮﺍﺋﻖ ﺗﻘﺎﺑﻠﻬﺎ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﳋﲑ ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ‪ .‬ﻭﺣﲔ ﺗﻮﺟﺪ ﺍﻟﻘـﻮﺓ‬
‫ﺍﻟﻐﺎﴰﺔ ﺍﻟﱵ ﺗﺼﺪ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ﲡﺪ ﻣﻦ ﻳﺪﺍﻓﻌﻬﺎ ﺩﻭﻥ ﻣﻨﻬﺞ ﺍﷲ ﰲ ﺍﳊﻴﺎﺓ ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﻮﺳﻂ ﻳﺘﻤﺜﻞ ﰲ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﺭﻛﻴﺰﰐ ﺍﻹﳝﺎﻥ ﻭﺍﻷﺧﻮﺓ ‪ .‬ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻛﻲ ﻳﺘﻮﺣـﺪ‬
‫ﺗﺼﻮﺭﻫﺎ ﻟﻠﻮﺟﻮﺩ ﻭﺍﳊﻴﺎﺓ ﻭﺍﻟﻘﻴﻢ ﻭﺍﻷﻋﻤﺎﻝ ﻭﺍﻷﺣﺪﺍﺙ ﻭﺍﻷﺷﻴﺎﺀ ﻭﺍﻷﺷﺨﺎﺹ ‪ ،‬ﻭﺗﺮﺟﻊ ﺇﱃ ﻣﻴﺰﺍﻥ ﻭﺍﺣـﺪ‬
‫ﺗﻘﻮﻡ ﺑﻪ ﻛﻞ ﻣﺎ ﻳﻌﺮﺽ ﳍﺎ ﰲ ﺍﳊﻴﺎﺓ ‪ ،‬ﻭﺗﺘﺤﺎﻛﻢ ﺇﱃ ﺷﺮﻳﻌﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﻋﻨﺪ ﺍﷲ ‪ ،‬ﻭﺗﺘﺠﻪ ﺑﻮﻻﺋﻬﺎ ﻛﻠﻪ ﺇﱃ‬
‫ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﲢﻘﻴﻖ ﻣﻨﻬﺞ ﺍﷲ ﰲ ﺍﻷﺭﺽ ‪. .‬‬
‫ﻭﺍﻷﺧﻮﺓ ﰲ ﺍﷲ ‪ .‬ﻛﻲ ﻳﻘﻮﻡ ﻛﻴﺎ‪‬ﺎ ﻋﻠﻰ ﺍﳊﺐ ﻭﺍﻟﺘﻜﺎﻓﻞ ﺍﻟﻠﺬﻳﻦ ﲣﺘﻔﻲ ﰲ ﻇﻼﳍﻤـﺎ ﻣـﺸﺎﻋﺮ ﺍﻷﺛـﺮﺓ ‪،‬‬
‫ﻭﺗﺘﻀﺎﻋﻒ ‪‬ﻤﺎ ﻣﺸﺎﻋﺮ ﺍﻹﻳﺜﺎﺭ ‪ .‬ﺍﻹﻳﺜﺎﺭ ﺍﳌﻨﻄﻠﻖ ﰲ ﻳﺴﺮ ‪ ،‬ﺍﳌﻨﺪﻓﻊ ﰲ ﺣﺮﺍﺭﺓ ‪ ،‬ﺍﳌﻄﻤﺌﻦ ﺍﻟﻮﺍﺛﻖ ﺍﳌﺮﺗﺎﺡ ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻗﺎﻣﺖ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ﺍﻷﻭﱃ ‪ -‬ﰲ ﺍﳌﺪﻳﻨﺔ ‪ -‬ﻋﻠﻰ ﻫﺎﺗﲔ ﺍﻟﺮﻛﻴﺰﺗﲔ ‪. .‬‬
‫ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺑﺎﷲ‪:‬ﺫﻟﻚ ﺍﻹﳝﺎﻥ ﺍﳌﻨﺒﺜﻖ ﻣﻦ ﻣﻌﺮﻓﺔ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻭﲤﺜﻞ ﺻﻔﺎﻩ ﰲ ﺍﻟـﻀﻤﺎﺋﺮ ؛ ﻭﺗﻘـﻮﺍﻩ‬
‫ﻭﻣﺮﺍﻗﺒﺘﻪ ‪ ،‬ﻭﺍﻟﻴﻘﻈﺔ ﻭﺍﳊﺴﺎﺳﻴﺔ ﺇﱃ ﺣﺪ ﻏﲑ ﻣﻌﻬﻮﺩ ﺇﻻ ﰲ ﺍﻟﻨﺪﺭﺓ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ‪ .‬ﻭﻋﻠﻰ ﺍﳊﺐ ‪ .‬ﺍﳊـﺐ‬
‫ﺍﻟﻔﻴﺎﺽ ﺍﻟﺮﺍﺋﻖ ‪ ،‬ﻭﺍﻟﻮﺩ ‪ .‬ﺍﻟﻮﺩ ﺍﻟﻌﺬﺏ ﺍﳉﻤﻴﻞ ‪ ،‬ﻭﺍﻟﺘﻜﺎﻓﻞ ‪ .‬ﺍﻟﺘﻜﺎﻓﻞ ﺍﳉﺎﺩ ﺍﻟﻌﻤﻴﻖ ‪. .‬‬
‫ﻭﺑﻠﻐﺖ ﺗﻠﻚ ﺍﳉﻤﺎﻋﺔ ﰲ ﺫﻟﻚ ﻛﻠﻪ ﻣﺒﻠﻐﺎ ‪ ،‬ﻟﻮﻻ ﺃﻧﻪ ﻭﻗﻊ ‪ ،‬ﻟﻌﺪ ﻣﻦ ﺃﺣﻼﻡ ﺍﳊﺎﳌﲔ !‬
‫ﻭﻗﺼﺔ ﺍﳌﺆﺍﺧﺎﺓ ﺑﲔ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﻗﺼﺔ ﻣﻦ ﻋﺎﱂ ﺍﳊﻘﻴﻘﺔ ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﰲ ﻃﺒﻴﻌﺘﻬﺎ ﺃﻗـﺮﺏ ﺇﱃ ﺍﻟـﺮﺅﻯ‬
‫ﺍﳊﺎﳌﺔ !‬
‫ﻭﻫﻲ ﻗﺼﺔ ﻭﻗﻌﺖ ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ ‪ .‬ﻭﻟﻜﻨﻬﺎ ﰲ ﻃﺒﻴﻌﺘﻬﺎ ﻣﻦ ﻋﺎﱂ ﺍﳋﻠﺪ ﻭﺍﳉﻨﺎﻥ !‬
‫ﻭﻋﻠﻰ ﻣﺜﻞ ﺫﻟﻚ ﺍﻹﳝﺎﻥ ﻭﻣﺜﻞ ﻫﺬﻩ ﺍﻷﺧﻮﺓ ﻳﻘﻮﻡ ﻣﻨﻬﺞ ﺍﷲ ﰲ ﺍﻷﺭﺽ ﰲ ﻛﻞ ﺯﻣﺎﻥ ‪ ) . .‬ﺍﻟﻈﻼﻝ(‬
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‫‪ -٦‬ﺣﻨﻴﻨﻪ ﺇﱃ ﺃﻣﻪ ﺍﻟﱵ ﺭﺑﺘﻪ ﺑﻌﺪ ﻭﻓﺎﺓ ﺃﺑﻴﻪ ﺣﻴﺚ ﻛﺎﻥ ﳛﺒﻬﺎ ﺣﺒﺎ ﲨﺎ‬
‫))ﻋﻼﻗﺘﻪ ﺑﻮﺍﻟﺪﺗﻪ‬
‫ﻛﺎﻥ ﻟﻮﺍﻟﺪﺗﻪ ﺍﻷﺛﺮ ﺍﻟﻜﺒﲑ ﰲ ﺍﺳﺘﻜﻤﺎﻝ ﺍﻟﻀﻠﻊ ﺍﻷﻭﻝ )ﻧﺸﺄﺗﻪ(‪ ،‬ﻭﻫﻮ ﺍﻟﻀﻠﻊ ﺍﻷﺳﺎﺱ ﰲ ﺗﺸﻜﻴﻞ ﺷﺨﺼﻴﺘﻪ‪،‬‬
‫ﺍﻟﱵ ﺃﺛﺮﺕ ﻛﺜﲑﺍ ﰲ ﺗﻨﺸﺌﺘﻪ‪ ،‬ﻓﻘﺪ ﺭﺑﺘﻪ ﺗﺮﺑﻴﺔ ﳏﺎﻓﻈﺔ ﰲ ﻇﻞ ﻇﺮﻭﻑ ﺍﻗﺘﺼﺎﺩﻳﺔ ﻏﲑ ﻣﺮﳛﺔ ﻷﺳﺮﺓ ﻛﺒﲑﺓ ﺗﻀﻢ‬
‫ﺛﻼﺛﺔ ﺃﻭﻻﺩ ﻭﺳﺒﻊ ﺑﻨﺎﺕ‪.‬‬

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 ‫‪٣٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻛﺎﻥ ﺍﻟﺰﺭﻗﺎﻭﻱ ﰲ ﺍﻟﺴﺠﻦ‪ ،‬ﻳﺘﺮﻗﺐ ﺑﺸﻮﻕ ﺯﻳﺎﺭﺍﺕ ﻭﺍﻟﺪﺗﻪ ﺍﻟﻴﻪ ﳊﻈﺔ ﺑﻠﺤﻈﺔ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﺍﻟﻌﺎﱂ ﺍﶈﻴﻂ ﺑـﻪ‬
‫ﺑﺎﻟﺴﺠﻦ ﻣﻦ ﺭﻓﺎﻕ ﻭﺍﻣﺎﺭﺓ‪ ،‬ﻛﺎﻓﻴﺎ ﻻﺷﺒﺎﻉ ﺍﳉﺎﻧﺐ ﺍﻟﻌﺎﻃﻔﻲ ﻣﻦ ﺷﺨﺼﻴﺘﻪ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﻴﻮﻡ ﺍﳌﻘـﺮﺭ ﻟﺰﻳـﺎﺭﺓ‬
‫ﻭﺍﻟﺪﺗﻪ ﺍﻟﻴﻪ‪ ،‬ﻳﻮﻣﺎ ﺍﺳﺘﺜﻨﺎﺋﻴﺎ‪ ،‬ﺍﺫ ﻛﺎﻥ ﻳﻠﺒﺲ ﺃﻓﻀﻞ ﻣﺎ ﻟﺪﻳﻪ ﳌﻼﻗﺎ‪‬ﺎ‪ ،‬ﻭﺣﲔ ﻳﺴﺄﻟﻪ ﺯﻣﻼﺅﻩ ﻋﻦ ﺗﺄﻧﻘـﻪ ﻏـﲑ‬
‫ﺍﳌﻌﺘﺎﺩ ﻭﺍﻫﺘﻤﺎﻣﻪ ﺍﻟﺒﺎﻟﻎ ‪‬ﻨﺪﺍﻣﻪ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﺍ‪‬ﺎ ﺃﻣﻲ‪.‬‬
‫ﻫﺬﻩ ﺍﻷﻡ ﻛﺎﻧﺖ ﲢﻈﻲ ﲟﻜﺎﻧﺔ ﻛﺒﲑﺓ ﰲ ﺫﺍﻛﺮﺗﻪ ﻭﻭﺟﺪﺍﻧﻪ‪ ،‬ﻛﺘﺐ ﺍﻟﻴﻬﺎ ﺃﺭﻕ ﻭﺃﻋﺬﺏ ﺍﻟﺒﻄﺎﻗﺎﺕ ﺍﻟﱵ ﻛـﺎﻥ‬
‫ﻳﺮﺳﻠﻬﺎ ﰲ ﺍﳌﻨﺎﺳﺒﺎﺕ ﻭﺍﻷﻋﻴﺎﺩ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻟﻜﻦ ﺟﻨﻮﺡ ﻣﺸﺎﻋﺮﻩ ﲡﺎﻫﻬﺎ ﱂ ﻳﻜﻦ ﺣﺎﺋﻼ ﺩﻭﻥ ﺍﻻﳊﺎﺡ ﻋﻠﻴﻬـﺎ‬
‫ﺿﺮﻭﺭﺓ ﺍﻻﻟﺘﺰﺍﻡ ﺍﻟﺼﺎﺭﻡ ﺑﺎﻟﺴﻠﻮﻙ ﺍﻟﺪﻳﲏ ﺍﻟﻘﻮﱘ _ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮﻩ‪ .‬ﻭﺷﻮﻗﻪ ﺍﱄ ﻣﻼﻗﺎ‪‬ﺎ ﺍﻟﺬﻱ ﻻ ﺣـﺪﻭﺩ‬
‫ﻟﻪ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﺘﻤﻜﻦ ﻣﻦ ﲢﻘﻴﻘﻪ ﺑﺴﺒﺐ ﻇﺮﻭﻑ ﺍﻋﺘﻘﺎﻟﻪ‪ ،‬ﻛﺎﻥ ﻳﺴﺘﻌﻴﺾ ﻋﻨﻪ ﺑﺎﻟﺘﻤﲏ ﲟﻼﻗﺎ‪‬ـﺎ ﺑﺎﳉﻨـﺔ ﰲ‬
‫ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ‪.‬‬
‫ﺣﺒﻴﺒﱵ ﺍﻟﻐﺎﻟﻴﺔ ﺍﻥ ﺳﺄﻟﺖ ﻋﲏ ﻓﺎﱐ ﻭﺍﳊﻤﺪ ﷲ ﲞﲑ ﻭﻻ ﻳﻨﻘﺼﲏ ﺳﻮﻱ ﺭﺅﻳﺔ ﻭﺟﻬﻚ ﺍﻟﻄﺎﻫﺮ ﻭﻳﻌﻠﻢ ﺍﷲ ﻣﺎ‬
‫ﺃﺣ ‪‬ﻦ ﻟﺸﻲﺀ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺃﻛﺜﺮ ﳑﺎ ﺃﺣﻦ ﺍﻟﻴﻚ ﻳﺎ ﺳﺖ ﺍﳊﺒﺎﻳﺐ ﻭﻟﻮ ﺑﻘﻴﺖ ﺍﻟﻌﻤﺮ ﻋﻨﺪ ﻗﺪﻣﻴﻚ ﻣﺎ ﺃﻭﻓﻴﺘﻚ‬
‫ﺷﻴﺌﺎ ﻣﻦ ﺣﻘﻚ ‪.‬‬
‫ﻭﱂ ﺗﻜﻦ ﺭﺳﺎﺋﻞ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻭﺑﻄﺎﻗﺎﺗﻪ ﺍﱄ ﻭﺍﻟﺪﺗﻪ‪ ،‬ﺗﻌﻜﺲ ﻣﺸﺎﻋﺮﻩ ﲡﺎﻫﻬﺎ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﻛﺎﻧـﺖ ﺗﻌﻜـﺲ‬
‫ﺃﻳﻀﺎ ﻗﻨﺎﻋﺎﺗﻪ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻓﺮﻏﻢ ﺍﻟﺴﻦ ﺍﳌﺘﻘﺪﻣﺔ ﺍﻟﱵ ﺑﻠﻐﺘﻬﺎ ﻭﺍﻟﺪﺗﻪ‪ ،‬ﻣﻊ ﺫﻟﻚ ﻛﺎﻥ ﻳـﺬﻛﺮﻫﺎ ﺑـﻀﺮﻭﺭﺓ ﻋـﺪﻡ‬
‫ﳎﺎﻟﺴﺔ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻢ‪ ،‬ﺣﺒﺎ ‪‬ﺎ‪ ،‬ﻟﺘﺪﺧﻞ ﺍﳉﻨﺔ‪ ،‬ﻭﻳﻠﻘﺎﻫﺎ ﻫﻨﺎﻙ‪:‬‬
‫ﻓﻜﻢ ﻛﻨﺖ ﺃﲤﲏ ﺃﻥ ﺃﻛﻮﻥ ﻋﻨﺪﻙ ﰲ ﺭﻣﻀﺎﻥ ﻷﺩﺧﻞ ﺍﻟﺴﺮﻭﺭ ﻋﻠﻲ ﻗﻠﺒﻚ ﻭﺃﻋﻮﺿﻚ ﻣﺎ ﻓﺎﺕ ﻣﻦ ﺳـﻨﲔ‬
‫ﺳﺠﲏ ﻭﻟﻜﻦ ﻗﻀﺎﺀ ﺍﷲ ﻧﺎﻓﺬ ﻻ ﳏﺎﻟﺔ ﻭﺍﳊﻤﺪ ﷲ ﻋﻠﻲ ﻧﻌﻤﻪ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ ﻭﻫﺬﺍ ﻳﺎ ﺃﻣﻲ ﺩﻳﻦ ﺍﷲ ﻏـﺎﱄ‬
‫ﳛﺘﺎﺝ ﺍﱄ ﺑﺬﻝ ﺍﻟﻐﺎﱄ ﻭﺍﻟﺮﺧﻴﺺ ﻓﺄﺻﱪﻱ ﻳﺎ ﺣﻨﻮﻧﺔ ﻓﺎﻥ ﱂ ﳒﺘﻤﻊ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﺎﳌﻠﺘﻘﻲ ﻋﻨﺪ ﺍﷲ ﺍﻟﻜﺮﱘ ﺍﳉﻮﺍﺩ‬
‫ﺍﻟﺮﺣﻴﻢ ﻭﻟﻜﻦ ﺍﺣﺮﺻﻲ ﻳﺎ ﺣﻨﻮﻧﱵ ﺃﻥ ﺗﻄﻴﻌﻲ ﺍﷲ ﰲ ﻛﻞ ﺷﻲﺀ ﻭﺃﻛﺜﺮﻱ ﻣﻦ ﻓﻌﻞ ﺍﳋـﲑﺍﺕ ﰲ ﺭﻣـﻀﺎﻥ‬
‫ﻭﺍﻳﺎﻙ ﻭﳎﺎﻟﺴﺔ ﺍﻟﺮﺟﺎﻝ ﻭﻣﺼﺎﻓﺤﺘﻬﻢ ﻓﻬﺬﺍ ﺭﺟﺎﺋﻲ ﻋﻨﺪﻙ ﻷﻧﲏ ﻳﺎ ﺃﻣﻲ ﻻ ﺃﺣﺐ ﻟﻚ ﺍﻻ ﻃﺎﻋﺔ ﺍﷲ ﻭﺍﻟﺒﻌـﺪ‬
‫ﻋﻦ ﺳﺨﻄﻪ ‪.‬‬
‫ﱂ ﻳﻜﺘﻒ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺑﺮﺳﺎﺋﻠﻪ ﻭﺑﻄﺎﻗﺎﺗﻪ ﺍﻟﱵ ﻛﺎﻥ ﻳﺮﺳﻠﻬﺎ ﻣﻦ ﺳﺠﻨﻪ ﺍﱄ ﻭﺍﻟﺪﺗﻪ ﻭﺫﻭﻳﻪ‪ ،‬ﲟﺎ ﺗﺘﺪﻓﻖ ﺑﻪ ﻗﺮﳛﺘﻪ‬
‫ﻣﻦ ﺃﺷﻌﺎﺭ ﻭﺧﻮﺍﻃﺮ‪ ،‬ﺑﻞ ﻛﺎﻧﺖ ﺷﺪﺓ ﺍﻟﺸﻮﻕ ﻭﺍﻟﻮﺟﺪ ﺍﻟﻴﻬﻢ ﲢﻴﻠﻪ ﻓﻨﺎﻧﺎ ﻳﺮﺳﻢ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﻟﻮﺣﺎﺕ ﻓﻨﻴﺔ‪،‬‬
‫ﺗﺎﺭﺓ ﺑﺎﻟﺘﻔﻨﻦ ﺑﺎﻟﺘﺨﻄﻴﻂ‪ ،‬ﻭﺗﺎﺭﺓ ﺃﺧﺮﻱ ﺑﺎﻟﺮﺳﻮﻣﺎﺕ ﺍﳌﻌﱪﺓ ﻋﻤﺎ ﳚﻮﻝ ﰲ ﺧﺎﻃﺮﻩ‪ ،‬ﲟﺎ ﺗـﺪﻟﻞ ﻋـﻦ ﻋﻤـﻖ‬
‫ﺍﺭﺗﺒﺎﻃﻪ ﺍﻷﺳﺮﻱ ﺑﻮﺍﻟﺪﺗﻪ ﻭﺑﻘﻴﺔ ﺃﻓﺮﺍﺩ ﻋﺎﺋﻠﺘﻪ‪ .‬ﻭﺣﲔ ﻏﺎﺩﺭ ﺍﱄ ﺍﻟﺒﺎﻛﺴﺘﺎﻥ ﺑﻌﺪ ﺧﺮﻭﺟﻪ ﻣﻦ ﺍﻟﺴﺠﻦ ﺃﺭﺳـﻞ‬
‫ﻭﺭﺍﺀ ﻭﺍﻟﺪﺗﻪ ﻭﺯﻭﺟﺘﻪ ﻟﻠﺤﺎﻕ ﺑﻪ ﻫﻨﺎﻙ‪ ،‬ﺑﻴﺪ ﺃﻥ ﻭﺍﻟﺪﺗﻪ ﻣﻜﺜﺖ ﻋﻨﺪﻩ ﺑﻌﺾ ﺍﻟﻮﻗﺖ ﻭﻋﺎﺩﺕ ﺍﱄ ﺍﻷﺭﺩﻥ‪.‬‬
‫ﺍﻟﺰﺭﻗﺎﻭﻱ ﻣﺘﺰﻭﺝ ﻣﻦ ﺳﻴﺪﺗﲔ ﻟﻪ ﻣﻦ ﺍﻷﻭﱄ ﺃﺭﺑﻌﺔ ﺃﻃﻔﺎﻝ ﺃﻛﱪﻫﻢ ﺍﻟﻄﻔﻠﺔ ﺁﻣﻨﺔ ﻭﻋﻤﺮﻫـﺎ )‪ (١٤‬ﺳـﻨﺔ‪،‬‬
‫ﺭﻭﺿﺔ ﻭﻋﻤﺮﻫﺎ )‪ (١١‬ﺳﻨﻮﺍﺕ‪ ،‬ﳏﻤﺪ ﻭﻫﻮ ﺍﻟﻮﻟﺪ ﺍﻟﺬﻛﺮ ﻭﻋﻤﺮﻩ )‪ (٩‬ﺳﻨﻮﺍﺕ‪ ،‬ﻭﺍﻟﺼﻐﲑ ﻣﺼﻌﺐ ﻭﻋﻤﺮﻩ‬
‫)‪ (٧‬ﺳﻨﻮﺍﺕ‪.‬‬

‫‪٣٩‬‬
 ‫‪٤٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﻀﻠﻊ ﺍﻟﺜﺎﻟﺚ ﻟﺸﺨﺼﻴﺔ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻟﻪ ﺑﻌﺪ ﺗﺎﺭﳜﻲ‪ ،‬ﻓﻼ ﳝﻜﻦ ﻓﻬﻢ ﺷﺨﺼﻴﺔ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻭﳏﺎﻭﻟﺔ ﺍﺳﺘﺸﺮﺍﻑ‬
‫ﻣﺴﺘﻘﺒﻞ ﺗﻨﻈﻴﻤﻪ ﻭﺍﳋﻄﻮﺍﺕ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﻳﻘﺪﻡ ﻋﻠﻴﻬﺎ ﻣﺎ ﱂ ﻧﺪﺭﺱ ﺷﺨﺼﻴﺔ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺯﻧﻜـﻲ‪ .‬ﺍﻟـﺬﻱ‬
‫ﻳﺴﺘﺤﻮﺫ ﻋﻠﻲ ﺍﻋﺠﺎﺏ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺑﺸﻜﻞ ﻛﺒﲑ‪.‬‬
‫ﻓﺄﻳﻨﻤﺎ ﺣﻞ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺃﻭ ﺍﺭﲢﻞ ﻳﺒﺤﺚ ﻋﻦ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺗﺘﺤﺪﺙ ﻋﻦ ﻧﻮﺭ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺃﻓﻀﻞ ﺍﳍﺪﺍﻳﺎ ﺍﻟﱵ ﻛﺎﻥ‬
‫ﻳﺘﻠﻘﺎﻫﺎ ﳑﻦ ﻋﺮﻓﻮﻩ ﻛﺎﻧﺖ ﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﱵ ﺗﻔﺼﻞ ﺍﳊﺪﻳﺚ ﻋﻦ ﺟﻬﺎﺩ ﻭﻓﺘﻮﺣﺎﺕ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺯﻧﻜﻲ ﺿﺪ‬
‫ﺍﻟﺼﻠﻴﺒﻴﲔ‪.‬‬
‫ﻣﻦ ﻫﻨﺎ ﳝﻜﻨﻨﺎ ﺍﻻﺟﺎﺑﺔ ﻋﻠﻲ ﺍﻟﺴﺆﺍﻝ ﺍﳌﻬﻢ‪ :‬ﳌﺎﺫﺍ ﺍﺧﺘﺎﺭ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺩﻭﻥ ﻗﺎﺩﺓ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻌﺮﺍﻕ ﻣﺴﺘﻘﺮﺍ ﻟﻪ ﺑﻌﺪ‬
‫ﺍﺣﺘﻼﻝ ﺍﳉﻴﻮﺵ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻷﻓﻐﺎﻧﺴﺘﺎﻥ؟ ﻫﻞ ﻳﺮﻳﺪ ﺃﻥ ﻳﻨﻄﻠﻖ ﻣﻦ ﺍﳌﻮﺻﻞ ﻟﺘﺤﺮﻳﺮ ﺍﻟﻌﺮﺍﻕ ﻭﺗﻮﺣﻴـﺪ ﺑـﻼﺩ‬
‫ﺍﻟﺸﺎﻡ ﻭﴰﺎﻝ ﺍﻟﻌﺮﺍﻕ ﻣﻊ ﻣﺼﺮ ﲤﻬﻴﺪﺍ ﻟﺘﺤﺮﻳﺮ ﺑﻴﺖ ﺍﳌﻘﺪﺱ؟ ﻭﻫﻞ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﺄﺧﺬ ﺑﺒﻌﺾ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟـﱵ‬
‫ﺗﺬﻫﺐ ﺍﱄ ﺣﺪ ﺍﻟﻘﻮﻝ ﺃﻥ ﺻﻨﺎﻉ ﺍﻟﺘﺎﺭﻳﺦ ﻳﺘﻘﻤﺼﻮﻥ ﺷﺨﺼﻴﺔ ﺑﻄﻠﻬﻢ ﻭﻳﺴﲑﻭﻥ ﻋﻠﻲ ﺧﻄﺎﻩ ﻻﻋﺎﺩﺓ ﻛﺘﺎﺑـﺔ‬
‫ﺍﻟﺘﺎﺭﻳﺦ؟‬
‫ﻣﻦ ﺧﻼﻝ ﻗﺮﺍﺀﺓ ﺳﲑﺓ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺯﻧﻜﻲ ﺃﻣﻜﻨﻨﺎ ﻓﻬﻢ ﺳﺒﺐ ﺍﻋﺘﻤﺎﺩ ﺍﻟﺰﺭﻗﺎﻭﻱ ﰲ ﺑﺪﺍﻳﺎﺗﻪ ﻋﻠﻲ ﻋﻨﺎﺻﺮ ﻣـﻦ‬
‫ﴰﺎﻝ ﺳﻮﺭﻳﺔ )ﺣﻠﺐ‪ ،‬ﲪﺎﺓ‪ ،‬ﺍﻟﻼﺫﻗﻴﺔ(‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﳝﻜﻨﻨﺎ ﻓﻬﻢ ﺍﲣﺎﺫﻩ ﴰﺎﻝ ﺍﻟﻌﺮﺍﻕ ﻭﻣﻨﻄﻘﺔ ﺍﳉﺰﻳـﺮﺓ ﻋﻠـﻲ‬
‫ﺿﻔﺎﻑ ﺍﻟﻔﺮﺍﺕ ﻗﺎﻋﺪﺓ ﺃﻭﱄ ﻟﻪ ﳌﻨﺎﺯﻟﺔ ﻗﻮﺍﺕ ﺍﻻﺣﺘﻼﻝ ﺍﻷﻣﺮﻳﻜﻲ ﰲ ﺍﻟﻌﺮﺍﻕ‪(( .‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﻓﻴﻬﺎ ﻛﺜﲑﺍ ﻣﻦ ﻗﺼﺎﺋﺪ ﺍﻟﺸﻌﺮ ﻭﻛﺎﻥ ﻳﺘﺠﻤﻞ ﳍﺎ ﺇﺫﺍ ﺯﺍﺭﺗﻪ ﻭﻛﺄﻥ ﻳﺄﻣﺮﻫﺎ ﺑﻄﺎﻋﺔ ﺍﷲ ﺗﻌـﺎﱃ ﻷﻧـﻪ‬
‫ﳜﺎﻑ ﻋﻠﻴﻬﺎ ﺍﻟﻨﺎﺭ‬
‫ﻚ ﹶﺃ ﱠﻻ ‪‬ﺗ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭﹾﺍ ِﺇ ﱠﻻ ِﺇ‪‬ﻳﺎ ‪‬ﻩ ‪‬ﻭﺑِﺎﹾﻟﻮ‪‬ﺍِﻟ ‪‬ﺪ‪‬ﻳ ِﻦ ِﺇ ‪‬ﺣﺴ‪‬ﺎﻧ‪‬ﺎ ِﺇﻣ‪‬ﺎ ‪‬ﻳ‪‬ﺒﹸﻠ ‪‬ﻐﻦ‪ ‬ﻋِﻨـ ‪‬ﺪ ‪‬ﻙ ﺍﹾﻟ ِﻜﺒ‪‬ـ ‪‬ﺮ ﹶﺃﺣ‪‬ـ ‪‬ﺪ ‪‬ﻫﻤ‪‬ﺎ ﹶﺃ ‪‬ﻭ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ :‬ﻭﹶﻗﻀ‪‬ﻰ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺡ ﺍﻟـ ﱡﺬ ﱢﻝ ﻣِـ ‪‬ﻦ‬ ‫ﺾ ﹶﻟ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬ ‫ﻑ ‪‬ﻭ ﹶﻻ ‪‬ﺗ‪‬ﻨ ‪‬ﻬ ‪‬ﺮ ‪‬ﻫﻤ‪‬ﺎ ‪‬ﻭﻗﹸﻞ ﱠﻟ ‪‬ﻬﻤ‪‬ﺎ ﹶﻗ ‪‬ﻮ ﹰﻻ ﹶﻛ ِﺮﳝ‪‬ﺎ ) ‪ (٢٣‬ﻭ‪‬ﺍ ‪‬ﺧ ِﻔ ‪‬‬ ‫ﻼ ‪‬ﺗﻘﹸﻞ ﱠﻟ ‪‬ﻬﻤ‪‬ﺎ ﹸﺃ ‪‬‬
‫ﻼ ‪‬ﻫﻤ‪‬ﺎ ﹶﻓ ﹶ‬‫ِﻛ ﹶ‬
‫ﺻ ِﻐﲑ‪‬ﺍ ) ‪ (٢٤‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‬ ‫ﺏ ﺍ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ‪‬ﻬﻤ‪‬ﺎ ﹶﻛﻤ‪‬ﺎ ‪‬ﺭ‪‬ﺑﻴ‪‬ﺎﻧِﻲ ‪‬‬ ‫ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﺔ ‪‬ﻭﻗﹸﻞ ‪‬ﺭ ‪‬‬
‫‪‬ﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻨﺪﻳﺔ ‪ ،‬ﻭﺍﻟﺼﻮﺭ ﺍﳌﻮﺣﻴﺔ ‪ ،‬ﻳﺴﺘﺠﻴﺶ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺟﺪﺍﻥ ﺍﻟﱪ ﻭﺍﻟﺮﲪﺔ ﰲ ﻗﻠﻮﺏ ﺍﻷﺑﻨﺎﺀ‬
‫‪ .‬ﺫﻟﻚ ﺃﻥ ﺍﳊﻴﺎﺓ ﻭﻫﻲ ﻣﻨﺪﻓﻌﺔ ﰲ ﻃﺮﻳﻘﻬﺎ ﺑﺎﻷﺣﻴﺎﺀ ‪ ،‬ﺗﻮﺟﻪ ﺍﻫﺘﻤﺎﻣﻬﻢ ﺍﻟﻘﻮﻱ ﺇﱃ ﺍﻷﻣﺎﻡ ‪ .‬ﺇﱃ ﺍﻟﺬﺭﻳﺔ ‪ .‬ﺇﱃ‬
‫ﺍﻟﻨﺎﺷﺌﺔ ﺍﳉﺪﻳﺪﺓ ‪ .‬ﺇﱃ ﺍﳉﻴﻞ ﺍﳌﻘﺒﻞ ‪ .‬ﻭﻗﻠﻤﺎ ﺗﻮﺟﻪ ﺍﻫﺘﻤﺎﻣﻬﻢ ﺇﱃ ﺍﻟﻮﺭﺍﺀ ‪ .‬ﺇﱃ ﺍﻷﺑﻮﺓ ‪ .‬ﺇﱃ ﺍﳊﻴﺎﺓ ﺍﳌﻮﻟﻴـﺔ ‪.‬‬
‫ﺇﱃ ﺍﳉﻴﻞ ﺍﻟﺬﺍﻫﺐ ! ﻭﻣﻦ ﰒ ﲢﺘﺎﺝ ﺍﻟﺒﻨﻮﺓ ﺇﱃ ﺍﺳﺘﺠﺎﺷﺔ ﻭﺟﺪﺍ‪‬ﺎ ﺑﻘﻮﺓ ﻟﺘﻨﻌﻄﻒ ﺇﱃ ﺍﳋﻠﻒ ‪ ،‬ﻭﺗﺘﻠﻔﺖ ﺇﱃ‬
‫ﺍﻵﺑﺎﺀ ﻭﺍﻷﻣﻬﺎﺕ ‪.‬‬
‫ﺇﻥ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻳﻨﺪﻓﻌﺎﻥ ﺑﺎﻟﻔﻄﺮﺓ ﺇﱃ ﺭﻋﺎﻳﺔ ﺍﻷﻭﻻﺩ ‪ .‬ﺇﱃ ﺍﻟﺘﻀﺤﻴﺔ ﺑﻜﻞ ﺷﻲﺀ ﺣﱴ ﺑﺎﻟﺬﺍﺕ ‪ .‬ﻭﻛﻤﺎ ﲤـﺘﺺ‬
‫ﺍﻟﻨﺎﺑﺘﺔ ﺍﳋﻀﺮﺍﺀ ﻛﻞ ﻏﺬﺍﺀ ﰲ ﺍﳊﺒﺔ ﻓﺈﺫﺍ ﻫﻲ ﻓﺘﺎﺕ ‪ ،‬ﻭﳝﺘﺺ ﺍﻟﻔﺮﺥ ﻛﻞ ﻏﺬﺍﺀ ﰲ ﺍﻟﺒﻴﻀﺔ ﻓﺈﺫﺍ ﻫﻲ ﻗـﺸﺮ ؛‬
‫ﻛﺬﻟﻚ ﳝﺘﺺ ﺍﻷﻭﻻﺩ ﻛﻞ ﺭﺣﻴﻖ ﻭﻛﻞ ﻋﺎﻓﻴﺔ ﻭﻛﻞ ﺟﻬﺪ ﻭﻛﻞ ﺍﻫﺘﻤﺎﻡ ﻣﻦ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻓﺈﺫﺍ ﳘﺎ ﺷـﻴﺨﻮﺧﺔ‬
‫ﻓﺎﻧﻴﺔ ‪ -‬ﺇﻥ ﺃﻣﻬﻠﻬﻤﺎ ﺍﻷﺟﻞ ‪ -‬ﻭﳘﺎ ﻣﻊ ﺫﻟﻚ ﺳﻌﻴﺪﺍﻥ !‬

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 ‫‪٤١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﺄﻣﺎ ﺍﻷﻭﻻﺩ ﻓﺴﺮﻋﺎﻥ ﻣﺎ ﻳﻨﺴﻮﻥ ﻫﺬﺍ ﻛﻠﻪ ‪ ،‬ﻭﻳﻨﺪﻓﻌﻮﻥ ﺑﺪﺭﻭﻫﻢ ﺇﱃ ﺍﻷﻣﺎﻡ ‪ .‬ﺇﱃ ﺍﻟﺰﻭﺟﺎﺕ ﻭﺍﻟﺬﺭﻳـﺔ ‪. .‬‬
‫ﻭﻫﻜﺬﺍ ﺗﻨﺪﻓﻊ ﺍﳊﻴﺎﺓ ‪.‬‬
‫ﻭﻣﻦ ﰒ ﻻ ﳛﺘﺎﺝ ﺍﻵﺑﺎﺀ ﺇﱃ ﺗﻮﺻﻴﺔ ﺑﺎﻷﺑﻨﺎﺀ ‪ .‬ﺇﳕﺎ ﳛﺘﺎﺝ ﻫﺆﻻﺀ ﺇﱃ ﺍﺳﺘﺠﺎﺷﺔ ﻭﺟﺪﺍ‪‬ﻢ ﺑﻘـﻮﺓ ﻟﻴـﺬﻛﺮﻭﺍ‬
‫ﻭﺍﺟﺐ ﺍﳉﻴﻞ ﺍﻟﺬﻱ ﺃﻧﻔﻖ ﺭﺣﻴﻘﻪ ﻛﻠﻪ ﺣﱴ ﺃﺩﺭﻛﻪ ﺍﳉﻔﺎﻑ !‬
‫ﻭﻫﻨﺎ ﳚﻲﺀ ﺍﻷﻣﺮ ﺑﺎﻹﺣﺴﺎﻥ ﺇﱃ ﺍﻟﻮﺍﻟﺪﻳﻦ ﰲ ﺻﻮﺭﺓ ﻗﻀﺎﺀ ﻣﻦ ﺍﷲ ﳛﻤﻞ ﻣﻌﲎ ﺍﻷﻣﺮ ﺍﳌﺆﻛﺪ ‪ ،‬ﺑﻌﺪ ﺍﻷﻣـﺮ‬
‫ﺍﳌﺆﻛﺪ ﺑﻌﺒﺎﺩﺓ ﺍﷲ ‪.‬‬
‫ﰒ ﻳﺄﺧﺬ ﺍﻟﺴﻴﺎﻕ ﰲ ﺗﻈﻠﻴﻞ ﺍﳉﻮ ﻛﻠﻪ ﺑﺄﺭﻕ ﺍﻟﻈﻼﻝ ؛ ﻭﰲ ﺍﺳﺘﺠﺎﺷﺔ ﺍﻟﻮﺟﺪﺍﻥ ﺑﺬﻛﺮﻳﺎﺕ ﺍﻟﻄﻔﻮﻟﺔ ﻭﻣﺸﺎﻋﺮ‬
‫ﺍﳊﺐ ﻭﺍﻟﻌﻄﻒ ﻭﺍﳊﻨﺎﻥ‪:‬‬
‫)ﺇﻣﺎ ﻳﺒﻠﻐﻦ ﻋﻨﺪﻙ ﺍﻟﻜﱪ ﺃﺣﺪﳘﺎ ﺃﻭ ﻛﻼﳘﺎ( ‪. .‬‬
‫ﻭﺍﻟﻜﱪ ﻟﻪ ﺟﻼﻟﻪ ‪ ،‬ﻭﺿﻌﻒ ﺍﻟﻜﱪ ﻟﻪ ﺇﳛﺎﺅﻩ ؛ ﻭﻛﻠﻤﺔ)ﻋﻨﺪﻙ( ﺗﺼﻮﺭ ﻣﻌﲎ ﺍﻻﻟﺘﺠﺎﺀ ﻭﺍﻻﺣﺘﻤﺎﺀ ﰲ ﺣﺎﻟـﺔ‬
‫ﺍﻟﻜﱪ ﻭﺍﻟﻀﻌﻒ ‪. .‬‬
‫)ﻓﻼ ﺗﻘﻞ ﳍﻤﺎ ﺃﻑ ﻭﻻ ﺗﻨﻬﺮﳘﺎ( ﻭﻫﻲ ﺃﻭﻝ ﻣﺮﺗﺒﺔ ﻣﻦ ﻣﺮﺍﺗﺐ ﺍﻟﺮﻋﺎﻳﺔ ﻭﺍﻷﺩﺏ ﺃﻻ ﻳﻨﺪ ﻣﻦ ﺍﻟﻮﻟﺪ ﻣﺎ ﻳـﺪﻝ‬
‫ﻋﻠﻰ ﺍﻟﻀﺠﺮ ﻭﺍﻟﻀﻴﻖ ‪ ،‬ﻭﻣﺎ ﻳﺸﻲ ﺑﺎﻹﻫﺎﻧﺔ ﻭﺳﻮﺀ ﺍﻷﺩﺏ ‪. .‬‬
‫)ﻭﻗﻞ ﳍﻤﺎ ﻗﻮﻻ ﻛﺮﳝﺎ( ﻭﻫﻲ ﻣﺮﺗﺒﺔ ﺃﻋﻠﻰ ﺇﳚﺎﺑﻴﺔ ﺃﻥ ﻳﻜﻮﻥ ﻛﻼﻣﻪ ﳍﻤﺎ ﻳﺸﻲ ﺑﺎﻹﻛﺮﺍﻡ ﻭﺍﻻﺣﺘﺮﺍﻡ ‪. .‬‬
‫)ﻭﺍﺧﻔﺾ ﳍﻤﺎ ﺟﻨﺎﺡ ﺍﻟﺬﻝ ﻣﻦ ﺍﻟﺮﲪﺔ( ﻭﻫﻨﺎ ﻳﺸﻒ ﺍﻟﺘﻌﺒﲑ ﻭﻳﻠﻄﻒ ‪ ،‬ﻭﻳﺒﻠﻎ ﺷـﻐﺎﻑ ﺍﻟﻘﻠـﺐ ﻭﺣﻨﺎﻳـﺎ‬
‫ﺍﻟﻮﺟﺪﺍﻥ ‪ .‬ﻓﻬﻲ ﺍﻟﺮﲪﺔ ﺗﺮﻕ ﻭﺗﻠﻄﻒ ﺣﱴ ﻟﻜﺄ‪‬ﺎ ﺍﻟﺬﻝ ﺍﻟﺬﻱ ﻻ ﻳﺮﻓﻊ ﻋﻴﻨﺎ ‪ ،‬ﻭﻻ ﻳﺮﻓﺾ ﺃﻣﺮﺍ ‪ .‬ﻭﻛﺄﳕـﺎ‬
‫ﻟﻠﺬﻝ ﺟﻨﺎﺡ ﳜﻔﻀﻪ ﺇﻳﺬﺍﻧﺎ ﺑﺎﻟﺴﻼﻡ ﻭﺍﻻﺳﺘﺴﻼﻡ ‪.‬‬
‫)ﻭﻗﻞ‪:‬ﺭﺏ ﺍﺭﲪﻬﻤﺎ ﻛﻤﺎ ﺭﺑﻴﺎﱐ ﺻﻐﲑﺍ( ﻓﻬﻲ ﺍﻟﺬﻛﺮﻯ ﺍﳊﺎﻧﻴﺔ ‪ .‬ﺫﻛﺮﻯ ﺍﻟﻄﻔﻮﻟﺔ ﺍﻟﻀﻌﻴﻔﺔ ﻳﺮﻋﺎﻫﺎ ﺍﻟﻮﻟﺪﺍﻥ‬
‫‪ ،‬ﻭﳘﺎ ﺍﻟﻴﻮﻡ ﰲ ﻣﺜﻠﻬﺎ ﻣﻦ ﺍﻟﻀﻌﻒ ﻭﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﺮﻋﺎﻳﺔ ﻭﺍﳊﻨﺎﻥ ‪ .‬ﻭﻫﻮ ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺍﷲ ﺃﻥ ﻳﺮﲪﻬﻤﺎ ﻓﺮﲪﺔ‬
‫ﺍﷲ ﺃﻭﺳﻊ ‪ ،‬ﻭﺭﻋﺎﻳﺔ ﺍﷲ ﺃﴰﻞ ‪ ،‬ﻭﺟﻨﺎﺏ ﺍﷲ ﺃﺭﺣﺐ ‪ .‬ﻭﻫﻮ ﺃﻗﺪﺭ ﻋﻠﻰ ﺟﺰﺍﺋﻬﻤﺎ ﲟﺎ ﺑـﺬﻻ ﻣـﻦ ﺩﻣﻬﻤـﺎ‬
‫ﻭﻗﻠﺒﻬﻤﺎ ﳑﺎ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺟﺰﺍﺋﻪ ﺍﻷﺑﻨﺎﺀ ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺒﺰﺍﺭ ‪ -‬ﺑﺈﺳﻨﺎﺩﻩ ‪ -‬ﻋﻦ ﺑﺮﻳﺪﺓ ﻋﻦ ﺃﺑﻴﻪ‪:‬ﺃﻥ ﺭﺟﻼ ﻛﺎﻥ ﰲ ﺍﻟﻄـﻮﺍﻑ ﺣـﺎﻣﻼ ﺃﻣـﻪ‬
‫ﻳﻄﻮﻑ ‪‬ﺎ ﻓﺴﺄﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﻞ ﺃﺩﻳﺖ ﺣﻘﻬﺎ ؟ ﻗﺎﻝ‪:‬ﻻ ‪ .‬ﻭﻻ ﺑﺰﻓﺮﺓ ﻭﺍﺣﺪﺓ ‪.‬‬
‫ﻭﻷﻥ ﺍﻻﻧﻔﻌﺎﻻﺕ ﻭﺍﳊﺮﻛﺎﺕ ﻣﻮﺻﻮﻟﺔ ﺑﺎﻟﻌﻘﻴﺪﺓ ﰲ ﺍﻟﺴﻴﺎﻕ ‪ ،‬ﻓﺈﻧﻪ ﻳﻌﻘﺐ ﻋﻠﻰ ﺫﻟﻚ ﺑﺮﺟﻊ ﺍﻷﻣﺮ ﻛﻠـﻪ ﷲ‬
‫ﺍﻟﺬﻱ ﻳﻌﻠﻢ ﺍﻟﻨﻮﺍﻳﺎ ‪ ،‬ﻭﻳﻌﻠﻢ ﻣﺎ ﻭﺭﺍﺀ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ‪:‬‬
‫)ﺭﺑﻜﻢ ﺃﻋﻠﻢ ﲟﺎ ﰲ ﻧﻔﻮﺳﻜﻢ ‪ ،‬ﺇﻥ ﺗﻜﻮﻧﻮﺍ ﺻﺎﳊﲔ ﻓﺈﻧﻪ ﻛﺎﻥ ﻟﻸﻭﺍﺑﲔ ﻏﻔﻮﺭﺍ( ‪.‬‬
‫ﻭﺟﺎﺀ ﻫﺬﺍ ﺍﻟﻨﺺ ﻗﺒﻞ ﺃﻥ ﳝﻀﻲ ﰲ ﺑﻘﻴﺔ ﺍﻟﺘﻜﺎﻟﻴﻒ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﻵﺩﺍﺏ ﻟﲑﺟﻊ ﺇﻟﻴﻪ ﻛﻞ ﻗﻮﻝ ﻭﻛﻞ ﻓﻌﻞ ؛‬
‫ﻭﻟﻴﻔﺘﺢ ﺑﺎﺏ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻟﺮﲪﺔ ﳌﻦ ﳜﻄﺊ ﺃﻭ ﻳﻘﺼﺮ ‪ ،‬ﰒ ﻳﺮﺟﻊ ﻓﻴﺘﻮﺏ ﻣﻦ ﺍﳋﻄﺄ ﻭﺍﻟﺘﻘﺼﲑ ‪.‬‬

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 ‫‪٤٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻣﺎ ﺩﺍﻡ ﺍﻟﻘﻠﺐ ﺻﺎﳊﺎ ‪ ،‬ﻓﺈﻥ ﺑﺎﺏ ﺍﳌﻐﻔﺮﺓ ﻣﻔﺘﻮﺡ ‪ .‬ﻭﺍﻷﻭﺍﺑﻮﻥ ﻫﻢ ﺍﻟﺬﻳﻦ ﻛﻠﻤﺎ ﺃﺧﻄﺌﻮﺍ ﻋﺎﺩﻭﺍ ﺇﱃ ﺭ‪‬ـﻢ‬
‫ﻣﺴﺘﻐﻔﺮﻳﻦ ‪ ) .‬ﺍﻟﻈﻼﻝ (‬
‫ﻭﻗﺪ ﻣﺎﺗﺖ ﻭﱂ ﻳﺮﻫﺎ ﻭﻛﺎﻧﺖ ﺗﺪﻋﻮ ﻟﻪ ﲝﺮﻗﺔ ﺍﻷﻡ ﺃﻥ ﳛﻔﻈﻪ ﺍﷲ ﺗﻌﺎﱃ ﲟﻼﺋﻜﺔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ‬
‫ﻭﳓﻦ ﻧﺪﻋﻮ ﻟﻪ ﻛﺬﻟﻚ ﺃﻥ ﳛﻔﻈﻪ ﺍﷲ ﺗﻌﺎﱃ ﲟﻼﺋﻜﺔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﻭﺃﻥ ﻳﺒﻘﻴﻪ ﺫﺧﺮﺍ ﻟﻺﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ‬
‫‪ – ٧‬ﻣﺮﺍﻓﻌﺘﻪ ﻫﻮ ﻭ ﺍﳌﻘﺪﺳﻲ ﺃﺛﻨﺎﺀ ﺍﶈﺎﻛﻤﺔ‬
‫ﻓﺒﺪﻻ ﻣﻦ ﺃﻥ ﺗﻮﺟﻪ ﳍﻤﺎ ﺃﺻﺎﺑﻊ ﺍﻻ‪‬ﺎﻡ ﻓﻘﺪ ﻗﺎﻣﺎ ﳘﺎ ﺑﺘﻮﺟﻴﻪ ﺍﻻ‪‬ﺎﻡ ﺍﳌﺒﺎﺷﺮ ﻟﺮﺋﻴﺲ ﺍﶈﻜﻤـﺔ ﻭﻟﻄـﺎﻏﻮﺕ‬
‫ﺍﻷﺭﺩﻥ ﻭﺍ‪‬ﻤﻮﳘﺎ ﺑﺎﻟﻜﻔﺮ ﻭﺍﻟﺮﺩﺓ ﻭﺍﳌﺮﻭﻕ ﻣﻦ ﺍﻟﺪﻳﻦ ﻷ‪‬ﻢ ﺑﺪﻟﻮﺍ ﺷﺮﻉ ﺍﷲ ﻭﺃﺑﺎﺣﻮﺍ ﻣﺎ ﺣـﺮﻡ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﻭﺣﻜﻤﻮﺍ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﻣﺮﻫﻢ ﺑﺎﻟﻌﻮﺩﺓ ﺇﱃ ﺍﷲ ﻭﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺮﺩﺓ‬
‫ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻛﺎﻧﺖ ﺍﳊﺮﻛﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻷﺭﺩﻥ ﺗﺴﺒﺢ ﲝﻤﺪ ﺫﻟﻚ ﺍﻟﻄﺎﻏﻴﺔ ﻟﻴﻞ ‪‬ـﺎﺭ ﻣـﻦ ﺃﺟـﻞ‬
‫ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﻟﻌﺎﻋﺔ ﻣﻦ ﺍﻟﺪﻧﻴﺎ‬
‫ﻭﻫﺬﺍ ﻧﺺ ﻣﺮﺍﻓﻌﺘﻪ ﻛﺎﻣﻼ ‪:‬‬
‫))ﻛﻠﻤﺔ ﺃﰊ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺃﻟﻘﺎﻫﺎ ﺃﻣﺎﻡ ﺍﶈﻜﻤﺔ ﺍﻟﻌﺴﻜﺮﻳﺔ ﰲ ﺍﻷﺭﺩﻥ‬
‫ﺃﰊ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻳﺘﺤﺪﺙ ﺇﻟﻴﻜﻢ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﻭﻳﺎ ﻗﻮﻡ ﻣﺎﱄ ﺃﺩﻋﻮﻛﻢ ﺇﱃ ﺍﻟﻨﺠﺎﺓ ﻭﺗﺪﻋﻮﻧﲏ ﺇﱃ ﺍﻟﻨﺎﺭ‬
‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪ ،‬ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ‪ ،‬ﺇﻟﻪ ﺍﳌﺮﺳﻠﲔ ‪ ،‬ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺒﲔ ﻋﻠﻰ ﻗﻠﺐ ﻧﺒﻴﻪ ﻟﻴﻜﻮﻥ‬
‫ﻧﺬﻳﺮﺍ ﻟﻠﻌﺎﳌﲔ ‪ ،‬ﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ‪ ،‬ﺍﻟﺬﻱ ﻟﻪ ﺍﳊﻤﺪ ﰲ ﺍﻷﻭﱃ ﻭﺍﻵﺧﺮﺓ ‪ ،‬ﻭﻟﻪ ﺍﳊﻜﻢ ﻭﺇﻟﻴﻪ ﺗﺮﺟﻌﻮﻥ ‪.‬‬
‫ﰒ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺧﲑ ﻣﻦ ﺑﻌﺚ ﻓﺄﺩﻯ ‪ ،‬ﻭﺑﻠﻎ ﻓﺄﻭﰱ ‪ ،‬ﻭﺭﺍﺩﻭﻩ ﺍﳌﺸﺮﻛﻮﻥ ﻟﻠﺘﻨﺎﺯﻝ ﻋﻦ ﺩﻳﻨﻪ ﻓﺄﰉ ‪ ،‬ﻓﺼﻠﻮﺍﺕ‬
‫ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ ﺗﺘﺮﻯ ‪ ،‬ﺣﱴ ﻳﺘﻘﺒﻞ ﻭﻳﺮﺿﻰ ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ ‪..‬‬
‫ﳓﻦ ﻗﻮﻡ ﻛﻨﺎ ﰲ ﺟﺎﻫﻠﻴﺔ ﺟﻬﻼﺀ‪ ،‬ﰲ ﻭﻗﺖ ﻋﻄﻠﺖ ﻓﻴﻪ ﺃﺣﻜﺎﻡ ﺍﷲ ﺍﳌﻄﻬﺮﺓ ﻭﻧﺴﻲ ﻛﺘـﺎﺏ ﺍﷲ ﺟﺎﻧﺒـﺎ ‪،‬‬
‫ﻭﺍﺳﺘﺒﺪﻝ ﺑﺸﺮﺍﺋﻊ ﺷﱴ ﻣﻦ ﺃﺫﻫﺎﻥ ﻭﺣﺜﺎﻻﺕ ﺍﻟﺒﺸﺮ ‪ ،‬ﻓﺄﺻﺒﺢ ﺍﳌﻌﺮﻭﻑ ﻣﻨﻜﺮﺍ ﻭﺍﳌﻨﻜﺮ ﻣﻌﺮﻭﻓﺎ ‪ ،‬ﻭﺍﻟـﺴﻨﺔ‬
‫ﺑﺪﻋﺔ ﻭﺍﻟﺒﺪﻋﺔ ﺳﻨﺔ ‪ ،‬ﻭﺃﺷﻴﻌﺖ ﺍﻟﻔﺎﺣﺸﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻓﺸﻰ ﺍﻟﺰﻧﺎ ﰲ ﺃﺷﺮﺍﻑ ﺍﻟﻘﻮﻡ ﻭﻋﺎﻣﺘﻬﻢ ‪ ،‬ﻭﺃﺻـﺒﺢ‬
‫ﺍﻟﺮﺑﺎ ﻭﺍﳋﻤﺮ ﻳﺴﻤﻴﺎﻥ ﺑﻐﲑ ﺃﲰﻴﻬﻤﺎ ﺗﻐﻄﻴﺔ ﻟﻠﺤﻖ ﻭﲡﻤﻴﻼ ﻟﺼﻮﺭﺓ ﺍﻟﺒﺎﻃﻞ ‪ ،‬ﻭﺻﺪﻕ ﺭﺳﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫ ﻳﻘﻮﻝ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ‪ )) :‬ﻳﺸﺮﺏ ﺃﻧﺎﺱ ﻣﻦ ﺃﻣﱵ ﺍﳋﻤﺮ ﻳﺴﻤﻮ‪‬ﺎ ﺑﻐـﲑ ﺍﲰﻬـﺎ (( ‪،‬‬
‫ﻭﻗﻄﻌﺖ ﺍﻷﺭﺣﺎﻡ ‪ ،‬ﻭﺍﺳﺘﺒﻴﺤﺖ ﺍﳊﺮﻡ ‪ ،‬ﻭﺃﺯﻫﻘﺖ ﺍﻷﻧﻔﺲ ‪ ،‬ﻭﺳﺎﻟﺖ ﺍﻟﺪﻣﺎﺀ ﺑﻐﲑ ﺣﻖ ‪ ،‬ﻛﻞ ﺫﻟﻚ ﺳـﺒﺒﻪ‬
‫ﻏﻴﺎﺏ ﺣﻜﻢ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻷﺑﺪﻳﺔ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﺃﻓﺤﻜﻢ ﺍﳉﺎﻫﻠﻴﺔ ﻳﺒﻐـﻮﻥ ﻭﻣـﻦ‬
‫ﺃﺣﺴﻦ ﻣﻦ ﺍﷲ ﺣﻜﻤﺎ ﻟﻘﻮﻡ ﻳﺆﻣﻨﻮﻥ { ‪. . .‬‬

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 ‫‪٤٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﻤﻦ ﺍﷲ ﻋﻠﻴﻨﺎ ﺑﺄﻥ ﺃﻧﺎﺭ ﻟﻨﺎ ﻃﺮﻳﻖ ﺍﳍﺪﺍﻳﺔ ﺑﻌﺪ ﻇﻼﻡ ﺩﺍﻣﺲ ﺧﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻌﺼﻴﺎﻥ ‪ ،‬ﻭﺑﺼﺮ‬
‫ﺃﻋﻴﻨﻨﺎ ﻭﺃﻓﺌﺪﺗﻨﺎ ﺇﱃ ﺍﳊﻖ ‪ ،‬ﰲ ﻭﻗﺖ ﺃﺻﺒﺤﺖ ﻓﻴﻪ ﻋﻴﻮﻥ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﺼﺎﺑﺔ ﺑﺎﻟﻌـﺸﻰ ‪ -‬ﻓﻨـﺴﺄﻝ ﺍﷲ‬
‫ﺍﻟﻌﺎﻓﻴﺔ ‪ -‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﺃﻭﻣﻦ ﻛﺎﻥ ﻣﻴﺘﺎ ﻓﺄﺣﻴﻴﻨﺎﻩ ﻭﺟﻌﻠﻨﺎ ﻟﻪ ﻧﻮﺭﺍ ﳝﺸﻲ ﺑﻪ ﰲ ﺍﻟﻨـﺎﺱ ﻛﻤـﻦ ﻣﺜﻠـﻪ ﰲ‬
‫ﺍﻟﻈﻠﻤﺎﺕ ﻟﻴﺲ ﲞﺎﺭﺝ ﻣﻨﻬﺎ { ‪ ،‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻓﻤﻦ ﻳﺮﺩ ﺍﷲ ﺃﻥ ﻳﻬﺪﻳﻪ ﻳﺸﺮﺡ ﺻﺪﺭﻩ ﻟﻺﺳﻼﻡ ﻭﻣﻦ ﻳﺮﺩ‬
‫ﺃﻥ ﻳﻀﻠﻪ ﳚﻌﻞ ﺻﺪﺭﻩ ﺿﻴﻘﺎ ﺣﺮﺟﺎ ﻛﺄﳕﺎ ﻳﺼﻌﺪ ﰲ ﺍﻟﺴﻤﺎﺀ { ‪. .‬‬
‫ﻓﻨﻬﻀﻨﺎ ﺑﻔﻀﻞ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻧﺪﻋﻮ ﺍﻟﻨﺎﺱ ﻟﻠﺮﺟﻮﻉ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ ﻭﺇﱃ ﻣﺘﺎﺑﻌـﺔ ﺃﻣـﺮﻩ ﻭ‪‬ﻴـﻪ‬
‫ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻋﺼﻴﺎﻧﻪ ﻭﳐﺎﻟﻔﺔ ﺃﻣﺮﻩ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻳﺎ ﻗﻮﻡ ﺍﺗﺒﻌﻮﱐ ﺃﻫﺪﻛﻢ ﺳﺒﻴﻞ ﺍﻟﺮﺷﺎﺩ * ﻳﺎ ﻗﻮﻡ ﺇﳕـﺎ‬
‫ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻣﺘﺎﻉ ﻭﺇﻥ ﺍﻵﺧﺮﺓ ﻫﻲ ﺩﺍﺭ ﺍﻟﻘﺮﺍﺭ { ‪ ،‬ﻓﻼ ﺳﺒﻴﻞ ﻟﻠﺮﺷﺎﺩ ﺇﻻ ﺑﺎﻟﺘﻤﺴﻚ ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ‬
‫ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،‬ﻓﻼ ﻳﻄﺎﻉ ﻏﲑﻩ ‪ ،‬ﻭﻻ ﻳﻌﺒﺪ ﻏﲑﻩ ‪ ،‬ﻭﻻ ﳛﻜﻢ ﺳﻮﺍﻩ ﰲ ﻗﻠﻴﻞ ﻭﻻ ﻛﺜﲑ ‪ ،‬ﻗـﺎﻝ‬
‫ﺗﻌﺎﱃ ‪ } :‬ﻭﻣﺎ ﺃﻣﺮﻭﺍ ﺇﻻ ﻟﻴﻌﺒﺪﻭﺍ ﺍﷲ ﳐﻠﺼﲔ ﻟﻪ ﺍﻟﺪﻳﻦ { ‪ ،‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻗﻞ ﺇﻥ ﺻـﻼﰐ ﻭﻧـﺴﻜﻲ‬
‫ﻭﳏﻴﺎﻱ ﻭﳑﺎﰐ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ { ‪. .‬‬
‫ﻭﻟﻜﻦ ﺳﻨﺔ ﺍﷲ ﺛﺎﺑﺘﺔ ﰲ ﺃﻥ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ ﻳﺼﻄﺮﻋﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪ ،‬ﻓﻤﺎ ﺭﺍﻕ ﻷﺻﺤﺎﺏ ﺍﻟﺒﺎﻃﻞ ﺃﻥ ﻳﺮﻭﺍ‬
‫ﺃﺻﺤﺎﺏ ﺍﳊﻖ ﻳﺪﻋﻮﻥ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻣﺎ ﻃﺎﺏ ﻷﻫﻞ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺘﻨﺪﻳﺪ ﺃﻭ ﻳـﺮﻭﺍ ﺃﻫـﻞ ﺍﻟﺘﻮﺣﻴـﺪ‬
‫ﳜﺮﺟﻮﻥ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ ﺇﱃ ﺍﻟﻨﻮﺭ ﺑﺈﺫﻥ ﺭ‪‬ﻢ ﺇﱃ ﺻﺮﺍﻁ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻤﻴﺪ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭﺇﺫﺍ ﺫﻛـﺮ‬
‫ﺍﷲ ﻭﺣﺪﻩ ﺍﴰﺄﺯﺕ ﻗﻠﻮﺏ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻵﺧﺮﺓ ﻭﺇﺫﺍ ﺫﻛﺮ ﺍﻟﺬﻳﻦ ﻣﻦ ﺩﻭﻧﻪ ﺇﺫﺍ ﻫﻢ ﻳﺴﺘﺒﺸﺮﻭﻥ { ‪.‬‬
‫ﻓﺮﺟﻮﻉ ﺍﻟﻨﺎﺱ ﺇﱃ ﺭ‪‬ﻢ ﻣﻌﻨﺎﻩ ﺍﻧﺘﻬﺎﺀ ﺟﻮﻟﺔ ﺍﻟﺒﺎﻃﻞ ﻭﺍﻧﺘﻬﺎﺀ ﺣﻜﻤﻬﻢ ﻭﻓﻘﺪﺍ‪‬ﻢ ﳌﻠﺬﺍ‪‬ﻢ ﻭﺷﻬﻮﺍ‪‬ﻢ ‪ ،‬ﻓﻜﻴﻒ‬
‫ﻳﻌﻴﺶ ﺭﺅﻭﺱ ﺍﻟﻘﻮﻡ ﺳﻮﺍﺳﻴﺔ ﻣﻊ ﺍﳌﺴﺎﻛﲔ ﻭﺍﻟﻀﻌﻔﺎﺀ ‪ ،‬ﳍﻢ ﻣﺎ ﻟﻠﻤﺴﺎﻛﲔ ﻭﻋﻠﻴﻬﻢ ﻣﺎ ﻋﻠﻰ ﺍﳌﺴﺎﻛﲔ ‪ ،‬ﻗﺎﻝ‬
‫ﻚ ِﺇ ﱠﻻ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻫ ‪‬ﻢ ﹶﺃﺭ‪‬ﺍ ِﺫﹸﻟﻨ‪‬ﺎ‬
‫ﺸﺮ‪‬ﺍ ‪‬ﻣﹾﺜﹶﻠﻨ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻧﺮ‪‬ﺍ ‪‬ﻙ ﺍ‪‬ﺗ‪‬ﺒﻌ‪ ‬‬
‫ﻸ ﺍﱠﻟ ِﺬﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﹾﺍ ﻣِﻦ ِﻗ ‪‬ﻮ ِﻣ ِﻪ ﻣ‪‬ﺎ ‪‬ﻧﺮ‪‬ﺍ ‪‬ﻙ ِﺇ ﱠﻻ ‪‬ﺑ ‪‬‬ ‫ﺗﻌﺎﱃ ‪} :‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬ﻤ ُ‬
‫ﲔ { )‪ (٢٧‬ﺳﻮﺭﺓ ﻫﻮﺩ ‪ ،‬ﻭﻗـﺎﻝ ﺗﻌﻠـﻰ ‪:‬‬ ‫ﻀ ٍﻞ ‪‬ﺑ ﹾﻞ ‪‬ﻧ ﹸﻈ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﻛﹶﺎ ِﺫِﺑ ‪‬‬ ‫ﻱ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻧﺮ‪‬ﻯ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ﻣِﻦ ﹶﻓ ‪‬‬ ‫ﻱ ﺍﻟ ‪‬ﺮﹾﺃ ِ‬ ‫ﺑ‪‬ﺎ ِﺩ ‪‬‬
‫ﺸ ‪‬ﻲ ‪‬ﻳﺮِﻳﺪ‪‬ﻭ ﹶﻥ ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬ﻪ ﻭ‪‬ﻟﹶﺎ ‪‬ﺗ ‪‬ﻌ ‪‬ﺪ ‪‬ﻋ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻙ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺗﺮِﻳ ‪‬ﺪ ﺯِﻳﻨ‪‬ـ ﹶﺔ‬
‫ﻚ ‪‬ﻣ ‪‬ﻊ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ‪‬ﺭﺑ‪‬ﻬ‪‬ﻢ ﺑِﺎﹾﻟ ‪‬ﻐﺪ‪‬ﺍ ِﺓ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ِ‬
‫ﺴ ‪‬‬ ‫ﺻِﺒ ‪‬ﺮ ‪‬ﻧ ﹾﻔ ‪‬‬
‫}ﻭ‪‬ﺍ ‪‬‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ِﻄ ‪‬ﻊ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ﹾﻏ ﹶﻔ ﹾﻠﻨ‪‬ﺎ ﹶﻗ ﹾﻠ‪‬ﺒ ‪‬ﻪ ﻋ‪‬ﻦ ﺫِ ﹾﻛ ِﺮﻧ‪‬ﺎ ﻭ‪‬ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻊ ‪‬ﻫﻮ‪‬ﺍ ‪‬ﻩ ‪‬ﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻩ ﹸﻓ ‪‬ﺮﻃﹰﺎ{ )‪ (٢٨‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‪.‬‬
‫ﺍﹾﻟ ‪‬‬
‫ﺶ ‪‬ﻋﻠﹶـﻰ‬
‫ﻸ ِﻣ ‪‬ﻦ ﻗﹸـ ‪‬ﺮ‪‬ﻳ ٍ‬
‫ﺴﻌ‪‬ﻮ ٍﺩ ﻗﹶﺎ ﹶﻝ ‪‬ﻣ ‪‬ﺮ ﺍﹾﻟ ‪‬ﻤ ُ‬
‫ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻏﲑﻩ ﰲ ﺳﺒﺐ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ‪ :‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬‬
‫ﺖ‬
‫ﺤﻤ‪‬ـ ‪‬ﺪ ﹶﺃ ‪‬ﺭﺿِـﻴ ‪‬‬
‫ﻼ ﹲﻝ ‪‬ﻭ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﺭ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬‫ﺐ ‪‬ﻭِﺑ ﹶ‬
‫ﺻ ‪‬ﻬ‪‬ﻴ ‪‬‬‫ﺏ ‪‬ﻭ ‪‬‬
‫‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ‪‬ﺧﺒ‪‬ﺎ ‪‬‬
‫ﺸﺮ‪‬ﻭﺍ ِﺇﻟﹶﻰ ‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ( ِﺇﻟﹶﻰ ﹶﻗ ‪‬ﻮﻟِـ ِﻪ )ﻭ‪‬ﺍﻟﻠﱠـ ‪‬ﻪ ﹶﺃ ‪‬ﻋﻠﹶـ ‪‬ﻢ‬
‫ﺤ‪‬‬‫ِﺑ ‪‬ﻬ ‪‬ﺆ ﹶﻻ ِﺀ ﹶﻓ‪‬ﻨ ‪‬ﺰ ﹶﻝ ﻓِﻴ ِﻬ ‪‬ﻢ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹸﻥ ) ‪‬ﻭﹶﺃ‪‬ﻧ ِﺬ ‪‬ﺭ ِﺑ ِﻪ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﺨ‪‬ﺎﻓﹸﻮ ﹶﻥ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﲔ (‪.‬‬ ‫ﺑِﺎﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﻓﺄﺭﺍﺩﻭﺍ ﺃﻥ ﻳﻮﻗﻔﻮﺍ ﻫﺬﺍ ﺍﻟﺴﻴﻞ ﺍﳉﺎﺭﻑ ﻟﻠﺒﺎﻃﻞ ‪ ،‬ﺍﳌﻄﻬﺮ ﻟﻸﺭﺽ ﻣﻦ ﺍﻟﺸﺮﻙ ‪ ،‬ﻓﻌﻤﻠﻮﺍ ﻋﻠﻰ ﳏﺎﺭﺑﺘﻨﺎ ﺑـﺸﱴ‬
‫ﺍﻟﻮﺳﺎﺋﻞ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭﻣﺎ ﻧﻘﻤﻮﺍ ﻣﻨﻬﻢ ﺇﻻ ﺃﻥ ﻳﺆﻣﻨﻮﺍ ﺑﺎﷲ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻤﻴﺪ { ‪.‬‬
‫ﻓﻬﺬﻩ ﺍﻟﺪﻋﻮﺓ ﳓﻤﻠﻬﺎ ﻟﱰﻓﻬﺎ ﺇﱃ ﺍﻟﻨﺎﺱ ﻣﺒﺸﺮﻳﻦ ﲜﻨﺔ ﻋﺮﺿﻬﺎ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺇﻥ ﺃﻃﺎﻋﻮﺍ ‪ ،‬ﻭﳏـﺬﺭﻳﻬﻢ‬
‫ﻣﻦ ﻋﻘﺎﺏ ﺍﷲ ﺇﻥ ﺧﺎﻟﻔﻮﺍ ﻭﺍﺗﺒﻌﻮﺍ ﺃﻫﻮﺍﺀﻫﻢ‬

‫‪٤٣‬‬
 ‫‪٤٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺃﻳﻬﺎ ﺍﻟﻘﺎﺿﻲ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ‪:‬‬

‫ﺗﻌﻠﻢ ﺃﻥ ﺧﻼﺻﺔ ﺩﻋﻮﺗﻨﺎ ﻣﺘﻤﺜﻠﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﻭﻟﻘﺪ ﺑﻌﺜﻨﺎ ﰲ ﻛﻞ ﺃﻣﺔ ﺭﺳﻮﻻ ﺍﻥ ﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻭﺍﺟﺘﻨﺒـﻮﺍ‬
‫ﺍﻟﻄﺎﻏﻮﺕ { ‪ ،‬ﻓﺈﻥ ﺃﻭﻝ ﻭﺃﻫﻢ ﻣﺎ ﺍﻓﺘﺮﺽ ﺍﷲ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺗﻌﻠﻤﻪ ﻭﺍﻟﻌﻤﻞ ﺑﻪ ﻫﻮ ﺍﻟﺘﻮﺣﻴـﺪ ‪ -‬ﺃﻱ ﺍﻟﻜﻔـﺮ‬
‫ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﺍﻹﳝﺎﻥ ﺑﺎﷲ ‪ -‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭﻣﺎ ﺧﻠﻘﺖ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﺇﻻ ﻟﻴﻌﺒﺪﻭﻥ { ‪ ،‬ﻗﺎﻝ ﺍﳌﻔـﺴﺮﻭﻥ ‪:‬‬
‫ﺃﻱ ﻟﻴﻮﺣﺪﻭﱐ ﻭﺣﺪﻱ ‪.‬‬
‫ﻭﻗﺪ ﺗﻈﻨﻮﻥ ﺃﻳﻬﺎ ﺍﻟﻘﻀﺎﺓ ﺃﻥ ﺍﻟﻌﺒﺎﺩﺓ ﺇﳕﺎ ﻫﻲ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﺰﻛﺎﺓ ﻓﻘﻂ ‪ ،‬ﻓﺘﻘﻮﻟﻮﻥ ‪ :‬ﳓﻦ ﻧﻌﺒـﺪ ﺍﷲ ‪،‬‬
‫ﻭﻫﻞ ﺗﺮﺍﻧﺎ ﻧﻌﺒﺪ ﻏﲑﻩ ؟! ﻓﻨﺼﻠﻲ ﻭﻧﺴﺠﺪ ﻭﻧﺼﻮﻡ ﻭﻧﺬﺑﺢ ﷲ ! ‪،‬‬
‫ﻓﺄﻗﻮﻝ ﻟﻜﻢ ‪:‬‬
‫ﺇﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻴﺴﺖ ﻛﻤﺎ ﺗﻔﻬﻤﻮ‪‬ﺎ ‪‬ﺬﺍ ﺍﻟﻔﻬﻢ ﺍﻟﻀﻴﻖ ‪ ،‬ﺑﻞ ﻫﻲ ﺃﻭﺳﻊ ﻭﺍﴰﻞ ﳑﺎ ﺗﻈﻨﻮﻥ ‪ ،‬ﻓﻜﻠﻤﺔ ﺍﻟﺘﻮﺣﻴـﺪ‬
‫ﺍﻟﱵ ﺧﻠﻖ ﺍﷲ ﻣﻦ ﺍﺟﻠﻬﺎ ﺍﳋﻠﻖ ﻭﺃﺭﺳﻞ ﺍﻟﺮﺳﻞ ﻭﺃﻧﺰﻟﺖ ﻋﻠﻴﻬﻢ ﺍﻟﻜﺘﺐ ﻫﻲ ‪ " :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ " ‪.‬‬
‫ﻭﺗﻨﻘﺴﻢ ﺇﱃ ﺷﻘﲔ ‪:‬‬
‫ﺷﻖ ﺍﻟﻨﻔﻲ ‪ ،‬ﻭﻫﻮ " ﻻ ﺇﻟﻪ " ﺃﻱ ﻻ ﻣﻌﺒﻮﺩ ﲝﻖ ﺳﻮﻯ ﺍﷲ ‪ ،‬ﻓﺘﻨﻔﻲ ﺍﻹﻟﻮﻫﻴﺔ ﻋﻦ ﻏﲑ ﺍﷲ ‪ ،‬ﻓﻼ ﻳﻌﺒﺪ ﻏـﲑﻩ‬
‫ﰲ ﺻﻴﺎﻡ ﻭﻻ ﺻﻼﺓ ﻭﻻ ﺣﺞ ﻭﻻ ﺗﺸﺮﻳﻊ ‪.‬‬
‫ﻭﺍﻟﺸﻖ ﺍﻵﺧﺮ ‪ ،‬ﺍﻹﺛﺒﺎﺕ ‪ ،‬ﻭﻫﻮ ‪ :‬ﺇﻻ ﺍﷲ " ﺃﻱ ﺇﺛﺒﺎﺕ ﺍﻹﻟﻮﻫﻴﺔ ﷲ ﻭﺣﺪﻩ ‪ ،‬ﻓﻼ ﻳﻄﺎﻉ ﻏﲑﻩ ﰲ ﻛﻞ ﻛﺒﲑﺓ‬
‫ﻭﺻﻐﲑﺓ ‪.‬‬
‫ﻓﺠﺎﺀﺕ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻌﻈﻴﻤﺔ ‪ -‬ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ‪ -‬ﺍﻟﱵ ﻻ ﻳﻨﺠﻮ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻟﻨﺎﺭ ﺇﻻ ﺑﺘﺤﻘﻴﻘﻬﺎ ﻭﺑﺎﻹﺗﻴـﺎﻥ‬
‫ﺑﺸﺮﻭﻃﻬﺎ ﻭﻣﻘﺘﻀﻴﺎ‪‬ﺎ ‪ ،‬ﻓﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ‪ } :‬ﻓﻤﻦ ﻳﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﻳﺆﻣﻦ ﺑﺎﷲ ﻓﻘـﺪ ﺍﺳﺘﻤـﺴﻚ‬
‫ﺑﺎﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ ﻻ ﺍﻧﻔﺼﺎﻡ ﳍﺎ { ﺟﺎﺀﺕ ﻣﻔﺴﺮﺓ ﳍﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻌﻈﻴﻤﺔ ‪ ،‬ﻓﻘﻮﻟﻪ ‪ } :‬ﻓﻤﻦ ﻳﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ‬
‫{ ﺃﻱ ﻳﻨﻔﻲ ﺍﻹﻟﻮﻫﻴﺔ ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ﻋﻦ ﻏﲑ ﺍﷲ ‪ ،‬ﻭﻗﻮﻟﻪ ‪ } :‬ﻳﺆﻣﻦ ﺑﺎﷲ { ﺇﻗﺮﺍﺭ ﻭﺇﺛﺒﺎﺕ ﻟﻌﺒﻮﺩﻳﺔ ﺍﷲ ﻭﺣﺪﻩ‬
‫ﻭﻗﺪ ﺿﻤﻦ ﺍﷲ ﳌﻦ ﺁﻣﻦ ﺑﻪ ﻭﺣﺪﻩ ﻭﻛﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﺑﺄﻧﻪ ﺍﳌﺘﻤﺴﻚ ﺑﺎﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ ‪ ،‬ﺗﻠﻚ ﺍﻟﻌﺮﻭﺓ ﺍﻟـﱵ ﻻ‬
‫ﳒﺎﺓ ﺇﻻ ﺑﺎﻟﺘﺸﺒﺚ ‪‬ﺎ ‪ ،‬ﻓﺎﻟﺼﻼﺓ ﻋﺮﻭﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻋﺮﻭﺓ ﻭﺍﳊﺞ ﻋﺮﻭﺓ ﻭﺃﻋﻤﺎﻝ ﺍﻟﱪ ﻋﺮﻯ ﻛﻠﻬﺎ ‪ ،‬ﻭﻟﻜﻦ ﻣـﻦ‬
‫ﲤﺴﻚ ﺑﺄﻱ ﻋﺮﻭﺓ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﺮﻯ ﻭﱂ ﻳﺴﺘﻤﺴﻚ ﺑﻌﺮﻭﺓ ﺍﻟﺘﻮﺣﻴﺪ ‪ ،‬ﻻ ﺷﻚ ﺃ‪‬ﺎ ﺗﻨﻔﺼﻢ ﻭﻟﻦ ﺗﻨﻔﻌﻪ ﻋﻨﺪ ﺍﷲ‬
‫‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭﻗﺪﻣﻨﺎ ﺇﱃ ﻣﺎ ﻋﻤﻠﻮﺍ ﻣﻦ ﻋﻤﻞ ﻓﺠﻌﻠﻨﺎﻩ ﻫﺒﺎﺀ ﻣﻨﺜﻮﺭﺍ { ﻷ‪‬ﺎ ﱂ ﺗﺆﺳﺲ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴـﺪ‬
‫ﺍﳋﺎﻟﺺ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭﺟﻮﻩ ﻳﺆﻣﺌﺬ ﺧﺎﺷﻌﺔ ﻋﺎﻣﻠﺔ ﻧﺎﺻﺒﺔ { ‪.‬‬
‫ﻣﺮ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺑﺪﻳﺮ ﺭﺍﻫﺐ ‪ ،‬ﻓﻨﺎﺩﺍﻩ ‪ :‬ﻳﺎ ﺭﺍﻫﺐ ‪ ،‬ﻓﺄﺷﺮﻑ ‪ ،‬ﻓﺠﻌﻞ ﻋﻤﺮ ﻳﻨﻈﺮ ﺇﻟﻴـﻪ‬
‫ﻭﻳﺒﻜﻲ ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻣﺎ ﻳﺒﻜﻴﻚ ﻣﻦ ﻫﺬﺍ ؟ ﻗﺎﻝ ‪ :‬ﺫﻛﺮﺕ ﻗﻮﻟﻪ ﻋـﺰ ﻭﺟـﻞ ‪ } :‬ﻋﺎﻣﻠـﺔ‬
‫ﻧﺎﺻﺒﺔ ﺗﺼﻠﻰ ﻧﺎﺭﺍ ﺣﺎﻣﻴﺔ { ﻓﺬﺍﻙ ﺍﻟﺬﻱ ﺃﺑﻜﺎﱐ ‪ ،‬ﻋﻤﻠﺖ ﻛﺜﲑﺍ ﻭﻧﺼﺒﺖ ﻓﻴﻪ ‪ ،‬ﻭﺻﻠﻴﺖ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻧـﺎﺭﺍ‬
‫ﺣﺎﻣﻴﺔ ‪.‬‬

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 ‫‪٤٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﻠﺬﻟﻚ ﺃﻭﻝ ﻣﺎ ﻳﺴﺄﻝ ﺍﻟﻌﺒﺪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻋﻦ ﺗﻮﺣﻴﺪﻩ ‪ ،‬ﻭﲢﻘﻴﻘﻪ ﻟﻌﺒﻮﺩﻳﺔ ﺍﷲ ﻭﺣﺪﻩ ‪ ،‬ﻭﻟـﺬﻟﻚ ﺟـﺎﺀ ﰲ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺃﺑﻦ ﻋﺒﺎﺱ ‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﺎ ﺑﻌﺚ ﻣﻌﺎﺫﺍ ﺇﱃ ﺍﻟﻴﻤﻦ ‪ ،‬ﻗﺎﻝ ‪:‬‬
‫)) ﺇﻧﻚ ﺗﻘﺪﻡ ﻗﻮﻣﺎ ﺃﻫﻞ ﻛﺘﺎﺏ ‪ ،‬ﻓﻠﻴﻜﻦ ﺃﻭﻝ ﻣﺎ ﺗﺪﻋﻮﻫﻢ ﺇﻟﻴﻪ ﻋﺒﺎﺩﺓ ﺍﷲ ‪ -‬ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﻥ ﻳﻮﺣـﺪﻭﺍ ﺍﷲ ‪-‬‬
‫ﻓﺈﻥ ﻫﻢ ﺃﺟﺎﺑﻮﺍ ﻓﺄﺧﱪﻫﻢ ﺃﻥ ﺍﷲ ﻓﺮﺽ ﻋﻠﻴﻬﻢ ﺯﻛﺎﺓ ﻣﻦ ﺃﻣﻮﺍﳍﻢ ﻭﺗﺮﺩ ﻋﻠﻰ ﻓﻘﺮﺍﺋﻬﻢ ‪ ، (( . .‬ﻓﻠﻢ ﻳﺪﻋﻮﻫﻢ‬
‫ﺑﺪﺍﻳﺔ ﺇﱃ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﳊﺞ ﻭﻏﲑﻫﺎ ﻣﻦ ﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﻟﻜﻦ ﺃﻣﺮﻩ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺃﻥ ﻳﺪﻋﻮﻫﻢ ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭﻟﻘﺪ ﺑﻌﺜﻨﺎ ﰲ ﻛﻞ ﺃﻣﺔ ﺭﺳﻮﻻ ﺃﻥ ﺃﻋﺒﺪﻭﺍ ﺍﷲ ﻭﺍﺟﺘﻨﺒﻮﺍ ﺍﻟﻄﺎﻏﻮﺕ { ‪.‬‬
‫ﻭﺍﻟﻄﺎﻏﻮﺕ ﻟﻐﺔ ‪ :‬ﻛﻞ ﻣﺎ ﺯﺍﺩ ﻋﻦ ﺣﺪﻩ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﺇﻧﺎ ﳌﺎ ﻃﻐﻰ ﺍﳌﺎﺀ ﲪﻠﻨـﺎﻛﻢ ﰲ ﺍﳉﺎﺭﻳـﺔ { ﺃﻱ‬
‫ﻋﻨﺪﻣﺎ ﺯﺍﺩ ﺍﳌﺎﺀ ﻋﻦ ﺣﺪﻩ ﲪﻠﻨﺎﻛﻢ ﰲ ﺍﻟﺴﻔﻴﻨﺔ ‪.‬‬
‫ﻭﺍﻟﻄﺎﻏﻮﺕ ﺍﺻﻄﻼﺣﺎ ‪ :‬ﻫﻮ ﻛﻞ ﻣﺎ ﻋﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ‪ ،‬ﻭﻫﻮ ﺭﺍﺽ ﺑﺎﻟﻌﺒﺎﺩﺓ ‪.‬‬
‫ﻭﺗﺘﻨﻮﻉ ﺃﺷﻜﺎﻝ ﺍﻟﻄﺎﻏﻮﺕ ‪ ،‬ﻓﺘﺎﺭﺓ ﻳﻜﻮﻥ ﺍﻟﻄﺎﻏﻮﺕ ﺻﻨﻤﺎ ‪ ،‬ﻭﺗﺎﺭﺓ ﻗﱪﺍ ﺃﻭ ﺇﻧﺴﺎﻧﺎ ﺃﻭ ﻗﺎﻧﻮﻧﺎ ‪ ،‬ﻭﻟﻘﺪ ﻛﺎﻧﻮﺍ‬
‫ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻷﻭﱃ ﻳﻌﺒﺪﻭﻥ ﺍﻷﺻﻨﺎﻡ ﻭﻳﺬﲝﻮﻥ ﻋﻨﺪﻫﺎ ﻭﻳﺪﻋﻮ‪‬ﺎ ‪ ،‬ﻭﺟﺎﺀ ﺑﻌﺪﻫﻢ ﻣﻦ ﻋﺒﺪ ﺍﻟﻘﺒﻮﺭ ﻓﻴﺬﲝﻮﻥ ﳍﺎ‬
‫ﻭﻳﺘﱪﻛﻮﻥ ‪‬ﺎ ﻭﻳﺘﺨﺬﻭ‪‬ﺎ ﺁﳍﺔ ﻭﺃﺭﺑﺎﺑﺎ ﺗﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ‪ ،‬ﻭﻟﻜﻦ ﺍﺑﺘﻠﻲ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺑﺎﲣﺎﺫﻫﻢ ﻟﻮﻧﺎ‬
‫ﺁﺧﺮ ﻣﻦ ﺍﻵﳍﺔ ﻳﻌﺒﺪﻭ‪‬ﺎ ‪ ،‬ﻭﻫﻲ ﻃﺎﻋﺔ ﺃﺷﺨﺎﺹ ﺗﺎﺑﻌﻮﻫﻢ ﺑﺎﻟﺘﺤﺮﱘ ﻭﺍﻟﺘﺤﻠﻴﻞ ‪ ،‬ﻓﻴﺸﺮﻋﻮﻥ ﳍﻢ ﻣـﺎ ﻳﻮﺍﻓـﻖ‬
‫ﺃﻫﻮﺍﺀﻫﻢ ‪ ،‬ﻓﻴﺤﻠﻮﻥ ﳍﻢ ﺍﳊﺮﺍﻡ ﻭﳛﺮﻣﻮﻥ ﻋﻠﻴﻬﻢ ﺍﳊﻼﻝ ‪ ،‬ﻓﻤﻦ ﺗﺎﺑﻌﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﺍﲣﺬﻫﻢ ﺃﺭﺑﺎﺑﺎ ﻣـﻦ ﺩﻭﻥ‬
‫ﺍﷲ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ ) :‬ﺇﻥ ﺍﳊﻜﻢ ﺇﻻ ﷲ ﺃﻣﺮ ﺃﻻ ﺗﻌﺒﺪﻭﺍ ﺇﻻ ﺇﻳﺎﻩ (‪.‬‬
‫ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻏﲑﻩ ﻋﻦ ﻋﺪﻱ ﺑﻦ ﺣﺎﰎ ‪ -‬ﻛﺎﻥ ﻧﺼﺮﺍﻧﻴﺎ ﰒ ﺃﺳﻠﻢ ‪ : -‬ﺩﺧﻞ ﻋﻠﻲ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻭﻫﻮ ﻳﻘﺮﺃ ﻗﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ‪ } :‬ﺍﲣﺬﻭﺍ ﺃﺣﺒﺎﺭﻫﻢ ﻭﺭﻫﺒﺎ‪‬ﻢ ﺃﺭﺑﺎﺑﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ { ‪ ،‬ﻓﻘـﺎﻝ ‪ :‬ﻳـﺎ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﻣﺎ ﻋﺒﺪﻭﻫﻢ ‪ -‬ﻭﻛﺎﻥ ﻳﻈﻦ ﺃﻥ ﺍﻟﻌﺒﺎﺩﺓ ﺇﳕﺎ ﻫﻲ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ‪ -‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ )) :‬ﺃﱂ ﻳﻜﻮﻧﻮﺍ ﳛﻠﻮﺍ ﳍﻢ ﺍﳊﺮﺍﻡ ﻭﳛﺮﻣﻮﺍ ﻋﻠﻴﻬﻢ ﺍﳊﻼﻝ ﻓﻴﺘﺒﻌﻮ‪‬ﻢ ؟ (( ﻗﺎﻝ ‪ :‬ﻧﻌﻢ ‪ ،‬ﻗﺎﻝ ‪)) :‬‬
‫ﻓﺘﻠﻚ ﻋﺒﺎﺩ‪‬ﻢ (( ‪.‬‬
‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ ) :‬ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺍﲣﺬﻭﺍ ﺃﺣﺒﺎﺭﻫﻢ ﻭﺭﻫﺒﺎ‪‬ﻢ ﺃﺭﺑﺎﺑـﺎ ﻣـﻦ ﺩﻭﻥ ﺍﷲ ﺣﻴـﺚ‬
‫ﺃﻃﺎﻋﻮﻫﻢ ﰲ ﲢﻠﻴﻞ ﻣﺎ ﺣﺮﻡ ﺍﷲ ﻭﲢﺮﱘ ﻣﺎ ﺃﺣﻞ ﺍﷲ ‪ ،‬ﺇﻥ ﻋﻠﻤﻮﺍ ﺃ‪‬ﻢ ﺑﺪﻟﻮﺍ ﺩﻳﻦ ﺍﷲ ﻓﺘﺎﺑﻌﻮﻫﻢ ﻋﻠﻰ ﺍﻟﺘﺒﺪﻳﻞ‬
‫ﻓﻬﺬﺍ ﻛﻔﺮ ‪ ،‬ﻓﻘﺪ ﺟﻌﻠﻪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺷﺮﻛﺎ ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﺼﻠﻮﻥ ﻭﻳﺴﺠﺪﻭﻥ ﳍﻢ ( ‪ .‬ﺃﻫـ‬
‫ﻭﻳﻘﻮﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ‪ ) :‬ﻭﻣﱴ ﺗﺮﻙ ﺍﻟﻌﻠﻢ ﻣﺎ ﻋﻠﻤﻪ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﻭﺍﺗﺒﻊ ﺣﻜـﻢ ﺍﳊـﺎﻛﻢ‬
‫ﺍﳌﺨﺎﻟﻒ ﳊﻜﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ‪ ،‬ﻛﺎﻥ ﻣﺮﺗﺪﺍ ﻛﺎﻓﺮﺍ ﻳﺴﺘﺤﻖ ﺍﻟﻌﻘﻮﺑﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ( ‪ .‬ﺍﻫـ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﺍﳌﺺ * ﻛﺘﺎﺏ ﺃﻧﺰﻝ ﺇﻟﻴﻚ ﻓﻼ ﻳﻜﻦ ﰲ ﺻﺪﺭﻙ ﺣﺮﺝ ﻣﻨﻪ ﻟﺘﻨﺬﺭ ﺑﻪ ﻭﺫﻛﺮﻯ ﻟﻠﻤـﺆﻣﻨﲔ *‬
‫ﺍﺗﺒﻌﻮﺍ ﻣﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻜﻢ ﻣﻦ ﺭﺑﻜﻢ ﻭﻻ ﺗﺘﺒﻌﻮﺍ ﻣﻦ ﺩﻭﻧﻪ ﺃﻭﻟﻴﺎﺀ ﻗﻠﻴﻼ ﻣﺎ ﺗﺬﻛﺮﻭﻥ { ‪ ،‬ﻭﻳﻘﻮﻝ ﺗﻌـﺎﱃ ‪ } :‬ﻭﻻ‬
‫ﺗﺄﻛﻠﻮﺍ ﳑﺎ ﱂ ﻳﺬﻛﺮ ﺍﺳﻢ ﺍﷲ ﻋﻠﻴﻪ ﻭﺇﻧﻪ ﻟﻔﺴﻖ ﻭﺇﻥ ﺍﻟﺸﻴﺎﻃﲔ ﻟﻴﻮﺣﻮﻥ ﺇﱃ ﺃﻭﻟﻴـﺎﺋﻬﻢ ﻟﻴﺠـﺎﺩﻟﻮﻧﻜﻢ ﻭﺇﻥ‬

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 ‫‪٤٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺃﻃﻌﺘﻤﻮﻫﻢ ﺇﻧﻜﻢ ﺇﺫﺍ ﳌﺸﺮﻛﻮﻥ { ‪ ،‬ﺭﻭﻯ ﺍﻟﻄﱪﺍﱐ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﳌﺎ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ‪ ،‬ﺃﺭﺳﻠﺖ ﻓﺎﺭﺱ ﺇﱃ‬
‫ﻗﺮﻳﺶ ﺃﻥ ﺧﺎﺻﻤﻮﺍ ﳏﻤﺪﺍ ‪ ،‬ﻭﻗﻮﻟﻮﺍ ﻟﻪ ‪ :‬ﺗﺬﺑﺢ ﺃﻧﺖ ﺑﻴﺪﻙ ﺑﺴﻜﲔ ﻓﻬﻮ ﺣﻼﻝ ‪ ،‬ﻭﻣﺎ ﺫﺑﺢ ﺍﷲ ﻋﺰ ﻭﺟـﻞ‬
‫ﻓﻬﻮ ﺣﺮﺍﻡ ؟!‬
‫ﺃﻳﻬﺎ ﺍﻟﻘﺎﺿﻲ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ‪:‬‬
‫ﺇﺫﺍ ﻋﺮﻓﺖ ﻫﺬﺍ ‪ ،‬ﻭﻇﻬﺮ ﻟﻚ ﺃﻥ ﺍﻟﻜﻔﺮ ﺍﻟﺒﻮﺍﺡ ﻭﺍﻟﺸﺮﻙ ﺍﻟﺼﺮﺍﺡ ﺍﲣﺎﺫ ﻏﲑ ﺍﷲ ﻣﺸﺮﻋﺎ ‪ -‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻫـﺬﺍ‬
‫ﺍﳌﺸﺮﻉ ﻋﺎﳌﺎ ﺃﻭ ﺣﺎﻛﻤﺎ ﺃﻭ ﻧﺎﺋﺒﺎ ﺃﻭ ﺷﻴﺦ ﻋﺸﲑﺓ ‪ -‬ﻭﻋﻠﻤﺘﻢ ﺃﻥ ﺍﷲ ﻗﺪ ﺣﻜﻢ ﻋﻠﻰ ﺍﻟـﺸﺮﻙ ﰲ ﻛﺘﺎﺑـﻪ ‪،‬‬
‫ﻓﻘﺎﻝ ‪ } :‬ﺇﻥ ﺍﷲ ﻻ ﻳﻐﻔﺮ ﺃﻥ ﻳﺸﺮﻙ ﺑﻪ ﻭﻳﻐﻔﺮ ﻣﺎ ﺩﻭﻥ ﺫﻟﻚ ﳌﻦ ﻳﺸﺎﺀ { ‪.‬‬
‫ﰒ ﻋﻠﻤﺘﻢ ﺃﻥ ﺍﳌﺎﺩﺓ "‪ "٢٦‬ﻣﻦ ﺩﺳﺘﻮﺭﻛﻢ ﺍﻟﻮﺿﻌﻲ ﺗﻨﺺ ﻋﻠﻰ ‪:‬‬
‫) ﺃ‪ -‬ﺍﻟﺴﻠﻄﺔ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﺗﻨﺎﻁ ﺑﺎﳌﻠﻚ ﻭﺃﻋﻀﺎﺀ ﳎﻠﺲ ﺍﻷﻣﺔ ‪.‬‬
‫ﺏ‪ -‬ﲤﺎﺭﺱ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﻭﻏﲑﻫﺎ ﺻﻼﺣﻴﺎ‪‬ﺎ ﻭﻣﻬﺎﻣﻬﺎ ﻭﻓﻘﺎ ﳌﻮﺍﺩ ﺍﻟﺪﺳﺘﻮﺭ ( ‪.‬‬
‫ﻋﺮﻓﺘﻢ ﺃﻥ ﻛﻞ ﻣﻦ ﻗﺒﻞ ‪‬ﺬﺍ ﺍﻟﺪﻳﻦ ﺍﶈﺪﺙ ﻭﺍﻟﻜﻔﺮ ﺍﻟﺒﻮﺍﺡ ﺍﳌﻨﺎﻗﺾ ﻟﺪﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﻮﺣﻴﺪﻩ ‪ ،‬ﺃﻧﻪ ﻗﺪ ﺍﲣﺬ‬
‫ﻫﺆﻻﺀ ﺍﳌﺸﺮﻋﲔ ﺃﺭﺑﺎﺑﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻳﺸﺮﻛﻬﻢ ﻣﻊ ﺍﷲ ﰲ ﻋﺒﺎﺩﺗﻪ ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﲪﺪ ﺷﺎﻛﺮ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻭﻛﺎﻥ ﻗﺎﺿﻲ ﺍﶈﺎﻛﻢ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﺑﺪﺍﻳﺔ ﲢﻜﻴﻢ ﻣﺼﺮ ﻟﻠﻘـﻮﺍﻧﲔ‬
‫ﺍﻟﻮﺿﻌﻴﺔ ‪ ) : -‬ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﱵ ﻓﺮﺿﻬﺎ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻫﻲ ﰲ ﺣﻘﻴﻘﺘﻬﺎ ﺩﻳﻦ ﺁﺧﺮ ﺟﻌﻠﻮﻩ‬
‫ﺩﻳﻨﺎ ﻟﻠﻤﺴﻠﻤﲔ ﺑﺪﻻ ﻣﻦ ﺩﻳﻨﻬﻢ ﺍﻟﺴﺎﻣﻲ ﺍﻟﻨﻘﻲ ‪ ،‬ﻷ‪‬ﻢ ﺃﻭﺟﺒﻮﺍ ﻋﻠﻴﻬﻢ ﻃﺎﻋﺘﻬﺎ ﻭﻏﺮﺳﻮﺍ ﰲ ﻗﻠـﻮ‪‬ﻢ ﺣﺒـﻬﺎ‬
‫ﻭﺗﻘﺪﻳﺴﻬﺎ ﻭﺍﻟﻌﺼﺒﻴﺔ ﳍﺎ ‪ . . .‬ﺣﱴ ﺟﺮﻯ ﻋﻠﻰ ﺍﻷﻟﺴﻨﺔ ﻭﺍﻷﻗﻼﻡ ‪-‬ﻛﺜﲑﺍ ‪ -‬ﻛﻠﻤﺎﺕ " ﺗﻘﺪﻳﺲ ﺍﻟﻘـﺎﻧﻮﻥ "‬
‫ﻭ " ﻗﺪﺳﻴﺔ ﺍﻟﻘﺎﻧﻮﻥ " ﻭ " ﺣﺮﻣﺔ ﺍﶈﻜﻤﺔ " ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﻳﺄﺑﻮﻥ ﺃﻥ ﺗﻮﺻﻒ ‪‬ﺎ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻭﺁﺭﺍﺀ ﺍﻟﻔﻘﻬﺎﺀ ‪ ،‬ﺑﻞ ﺣﻴﻨﺌﺬ ﻳﺼﻔﻮ‪‬ﺎ ﺑـ " ﺍﻟﺮﺟﻌﻴﺔ " ﻭ " ﺍﳉﻤﻮﺩ " ﻭ " ﺷﺮﻳﻌﺔ ﺍﻟﻐـﺎﺏ " ﺇﱃ‬
‫ﺃﻣﺜﺎﻝ ﻣﺎ ﺗﺮﻯ ﰲ ﺍﻟﺼﺤﻒ ﻭﺍ‪‬ﻼﺕ ﻭﺍﻟﻜﺘﺐ ﺍﳌﺪﺭﺳﻴﺔ ﺍﻟﱵ ﻳﻜﺘﺒﻬﺎ ﺃﺗﺒﺎﻉ ﺃﻭﻟﺌﻚ ﺍﻟﻮﺛﻨﻴﲔ ‪ - . . .‬ﰒ ﺑﲔ‬
‫ﻛﻴﻒ ﺗﺪﺭﺝ ﺍﻷﻣﺮ ﺑﺎﳌﺴﻠﻤﲔ ﻓﺼﺎﺭﻭﺍ ﻳﻄﻠﻘﻮﻥ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﻭﺩﺭﺍﺳﺘﻬﺎ " ﺍﻟﻔﻘﻪ " ﻭ " ﺍﻟﻔﻘﻴـﻪ " ﻭ "‬
‫ﺍﻟﺘﺸﺮﻳﻊ " ﻭ " ﺍﳌﺸﺮﻉ " ﻭﻣﺎ ﺇﱃ ﺫﻟﻚ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﺗﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻋﻠﻤﺎﺋﻬﺎ ‪ ،‬ﰒ ﺑﲔ ﻛﻴـﻒ‬
‫ﻭﺻﻞ ﺍﳊﺎﻝ ‪‬ﻢ ﺇﱃ ﺍﻟﺪﺭﻙ ﺍﻷﺳﻔﻞ ‪ ،‬ﻓﻨﻔﻮﺍ ﺷﺮﻳﻌﺘﻬﻢ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻦ ﻛﻞ ﺷﻲﺀ ‪ ،‬ﻭﺻﺮﺡ ﻛﺜﲑ ﻣﻨـﻬﻢ ﰲ‬
‫ﻛﺜﲑ ﻣﻦ ﺃﺣﻜﺎﻣﻬﺎ ﺍﻟﻘﻄﻌﻴﺔ ﺍﻟﺜﺒﻮﺕ ﻭﺍﻟﺪﻻﻟﺔ ﺑﺄ‪‬ﺎ ﻻ ﺗﻨﺎﺳﺐ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ‪ ،‬ﻭﺇﳕﺎ ﺷﺮﻋﺖ ﻟﻘﻮﻡ ﺑﺪﺍﺋﻴﲔ ﻏﲑ‬
‫ﻣﺘﻤﺪﻧﲔ ‪ ،‬ﻓﻼ ﺗﺼﻠﺢ ﳍﺬﺍ ﺍﻟﻌﺼﺮ ﺍﻹﻓﺮﳒﻲ ﺍﻟﻮﺛﲏ ﺧـﺼﻮﺻﺎ ﰲ ﺍﳊـﺪﻭﺩ ﺍﳌﻨـﺼﻮﺻﺔ ﰲ ﺍﻟﻜﺘـﺎﺏ ‪،‬‬
‫ﻭﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﺜﺎﺑﺘﺔ ﰲ ﺍﻟﺴﻨﺔ ‪ -. . .‬ﺇﱃ ﺃﻥ ﻗﺎﻝ ‪ :‬ﻭﻟﻘﺪ ﺭﰉ ﻟﻨﺎ ﺍﳌﺴﺘﻌﻤﺮﻭﻥ ﻣﻦ ﻫـﺬﺍ ﺍﻟﻨـﻮﻉ ﻃﺒﻘـﺎﺕ‬
‫ﺃﺭﺿﻌﻮﻫﻢ ﻟﺒﺎﻥ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﺣﱴ ﺻﺎﺭ ﻣﻨﻬﻢ ﻓﺌﺎﺕ ﻋﺎﻟﻴﺔ ﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﺳﻌﺔ ﺍﳌﻌﺮﻓﺔ ‪‬ﺬﺍ ﺍﻟﻠﻮﻥ ﻣـﻦ ﺍﻟـﺪﻳﻦ‬
‫ﺍﳉﺪﻳﺪ ﺍﻟﺬﻳﻦ ﻧﺴﺨﻮﺍ ﺑﻪ ﺷﺮﻳﻌﺘﻬﻢ ‪ ،‬ﻭﻧﺒﻐﺖ ﻓﻴﻪ ﻧﻮﺍﺑﻎ ﻳﻔﺨﺮﻭﻥ ‪‬ﺎ ﻋﻠﻰ ﺭﺟﺎﻝ ﺍﻟﻘﺎﻧﻮﻥ ﰲ ﺃﻭﺭﺑﺎ ‪ ،‬ﻓﺼﺎﺭ‬
‫ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﻜﻔﺮ ﻣﺎ ﱂ ﻳﺒﺘﻞ ﺑﻪ ﺍﻹﺳﻼﻡ ﺑﺄﻱ ﺯﻣﻦ ﺁﺧﺮ ‪ - . . .‬ﻭﺍﻧﺘﻬﻰ ﺑﻘﻮﻟﻪ ‪ :‬ﻭﺻـﺎﺭ ﻫـﺬﺍ‬

‫‪٤٦‬‬
 ‫‪٤٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﺪﻳﻦ ﺍﳉﺪﻳﺪ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﻳﺘﺤﺎﻛﻢ ﺇﻟﻴﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺃﻛﺜﺮ ﺑﻼﺩ ﺍﻹﺳﻼﻡ ﻓﺴﻮﺍﺀ ﻣﻨﻬﺎ ﻣﺎ ﻭﺍﻓﻖ‬
‫ﰲ ﺑﻌﺾ ﺃﺣﻜﺎﻣﻪ ﺷﻴﺌﺎ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻭ ﻣﺎ ﺧﺎﻟﻔﻬﺎ ( ‪ .‬ﺍﻫـ‬
‫ﻭﺍﻧﻈﺮﻭﺍ ﺇﱃ ﻣﺸﺮﻋﻴﻜﻢ ﺃﻣﺜﺎﻝ ﳏﻤﺪ ﻓﺎﺿﻞ ﻭﺍﻟﺴﻨﻬﻮﺭﻱ ﺃﻳﻦ ﻫﻢ ﺍﻵﻥ ؟ ‪ ،‬ﺇ‪‬ﻢ ﲢﺖ ﺃﻃﺒﺎﻕ ﺍﻟﺜـﺮﻯ ‪. . .‬‬
‫ﻳﺎﷲ ﻭﻳﺎ ﻟﻠﻌﺠﺐ ! ﻣﺸﺮﻋﻴﻜﻢ ﳝﻮﺗﻮﻥ ! ﻭﻟﻜﻦ ﺭﺑﻨﺎ ﻭﻣﺸﺮﻋﻨﺎ ﻭﺣﺎﻛﻤﻨﺎ ﺣﻲ ﻻ ﳝﻮﺕ ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﺃﻓﺤﻜﻢ ﺍﳉﺎﻫﻠﻴﺔ ﻳﺒﻐﻮﻥ ﻭﻣﻦ ﺃﺣﺴﻦ ﻣﻦ ﺍﷲ ﺣﻜﻤﺎ ﻟﻘﻮﻡ ﻳﻮﻗﻨﻮﻥ { ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻛـﺜﲑ ‪) :‬‬
‫ﻳﻨﻜﺮ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﻦ ﺧﺮﺝ ﻋﻦ ﺣﻜﻢ ﺍﷲ ﺍﶈﻜﻢ ﺍﳌﺸﺘﻤﻞ ﻋﻠﻰ ﻛﻞ ﺧﲑ ﺍﻟﻨﺎﻫﻲ ﻋﻦ ﻛﻞ ﺷﺮ ‪ ،‬ﻭﻋﺪﻝ ﺇﱃ‬
‫ﻣﺎ ﺳﻮﺍﻩ ﻣﻦ ﺍﻵﺭﺍﺀ ﻭﺍﻷﻫﻮﺍﺀ ﻭﺍﻻﺻﻄﻼﺣﺎﺕ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﻟﺮﺟﺎﻝ ﺑﻼ ﻣﺴﺘﻨﺪ ﻣﻦ ﺷﺮﻳﻌﺔ ﺍﷲ ‪ ،‬ﻓﻤﻦ ﻓﻌـﻞ‬
‫ﺫﻟﻚ ﻣﻨﻬﻢ ﻓﻬﻮ ﻛﺎﻓﺮ ﳚﺐ ﻗﺘﺎﻟﻪ ﺣﱴ ﻳﺮﺟﻊ ﺇﱃ ﺣﻜﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ‪ ،‬ﻓﻼ ﳛﻜﻢ ﺳﻮﺍﻩ ﰲ ﻗﻠﻴﻞ ﻭﻻ ﻛﺜﲑ‪(.‬‬
‫ﺃﻳﻬﺎ ﺍﻟﻘﺎﺿﻲ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ‪:‬‬
‫ﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﻋﺎﺩﺍﻧﺎ ﻗﻮﻣﻨﺎ ‪ ،‬ﻭﺭﻣﻮﻧﺎ ﻋﻦ ﻗﻮﺱ ﻭﺍﺣﺪﺓ ‪ ،‬ﻭﻇﺎﻫﺮﻭﻧﺎ ﺑﺎﻟﻌﺪﺍﺀ ﺍﻟﺼﺮﻳﺢ ‪ ،‬ﻭﺑـﺬﻟﻮﺍ ﺍﻟﻐـﺎﱄ‬
‫ﻭﺍﻟﺮﺧﻴﺺ ﻣﻦ ﺍﺟﻞ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻌﻈﻴﻤﺔ ‪ ،‬ﻭﻟﻜﻦ ﺃﱏ ﳍﻢ ؟ ﻭﺍﷲ ﺟﻞ ﺫﻛـﺮﻩ ﻳﻘـﻮﻝ ‪} :‬‬
‫ﻳﺮﻳﺪﻭﻥ ﺍﻥ ﻳﻄﻔﺌﻮﺍ ﻧﻮﺭ ﺍﷲ ﺑﺄﻓﻮﺍﻫﻬﻢ ﻭﻳﺄﰉ ﺍﷲ ﺇﻻ ﺃﻥ ﻳﺘﻢ ﻧﻮﺭﻩ ﻭﻟﻮ ﻛﺮﻩ ﺍﻟﻜﺎﻓﺮﻭﻥ { ‪ ،‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪} :‬‬
‫ﻒ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻣِﻦ ﹶﻗ‪‬ﺒِﻠ ِﻬ ‪‬ﻢ‬
‫ﺨﹶﻠ ‪‬‬
‫ﺽ ﹶﻛﻤ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﺨِﻠ ﹶﻔ‪‬ﻨﻬ‪‬ﻢ ِﻓﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﺕ ﹶﻟ‪‬ﻴ ‪‬‬
‫‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﻣِﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭﻋ‪ِ ‬ﻤﻠﹸﻮﺍ ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ِ‬
‫ﺸ ِﺮﻛﹸﻮ ﹶﻥ ﺑِﻲ ﺷ‪‬ـ‪‬ﻴﺌﹰﺎ‬
‫‪‬ﻭﹶﻟ‪‬ﻴ ‪‬ﻤ ﱢﻜ‪‬ﻨ ‪‬ﻦ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺩِﻳ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺍﱠﻟﺬِﻱ ﺍ ‪‬ﺭ‪‬ﺗﻀ‪‬ﻰ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﹶﻟ‪‬ﻴ‪‬ﺒ ‪‬ﺪﹶﻟ‪‬ﻨﻬ‪‬ﻢ ﻣ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ‪‬ﺧ ‪‬ﻮِﻓ ِﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻣﻨ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ‪‬ﻧﻨِﻲ ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ﹶﻔﺎ ِﺳﻘﹸﻮ ﹶﻥ{ )‪ (٥٥‬ﺳﻮﺭﺓ ﺍﻟﻨــﻮﺭ ‪.‬‬ ‫ﻚ ﹶﻓﹸﺄ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫‪‬ﻭﻣ‪‬ﻦ ﹶﻛ ﹶﻔ ‪‬ﺮ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹶﺫِﻟ ‪‬‬
‫ﻓﺎﻟﻘﻀﻴﺔ ﻟﻴﺴﺖ ﻗﻀﻴﺔ " ﻗﻨﺎﺑﻞ ﻭﺳﻼﺡ ﻭﻣﺘﻔﺠﺮﺍﺕ " ﻭﺇﳕﺎ ﻗﻀﻴﺔ ﺩﻋﻮﺓ ﺗﻮﺣﻴﺪ ﻭﺩﻳﻦ ‪. . .‬‬
‫ﻓﻠﻘﺪ ﻃﻮﺭﺩﻧﺎ ﻣﻨﺬ ﻣﺪﺓ ﻃﻮﻳﻠﺔ ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺴﺒﺐ ﻷﻥ ﺇﺧﻮﺍﻧﻨﺎ ﺑﺪﺋﻮﺍ ﻳﻨﺸﺮﻭﻥ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻜﺮﳝﺔ ‪ -‬ﺩﻋﻮﺓ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ‪ -‬ﺑﲔ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻗﺎﻣﻮﺍ ﺑﻌﻘﺪ ﺣﻠﻘﺎﺕ ﺍﻟﺪﺭﻭﺱ ﰲ ﺍﳌﺴﺎﺟﺪ ﻭﺍﻟﺒﻴﻮﺕ ‪ ،‬ﻣﻦ ﺍﺟﻞ ﺇﺧﺮﺍﺝ ﺍﻟﻨﺎﺱ ﻣﻦ‬
‫ﺍﻟﺸﺮﻙ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ‪ ،‬ﻭﻣﻦ ﺿﻴﻖ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﺳﻌﺔ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ‪ ،‬ﻭﻣﻦ ﺍﳉﻮﺭ ﻭﺍﻟﻈﻠﻢ ﺇﱃ ﺍﻟﻌﺪﻝ ﻭﺍﻷﻣﻦ ‪،‬‬
‫ﻭﻣﻦ ﻧﺎﺭ ﺟﻬﻨﻢ ﺇﱃ ﺟﻨﺎﺕ ﻋﺪﻥ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻳ‪‬ﺎ ﹶﻗ ‪‬ﻮ ‪‬ﻣﻨ‪‬ﺎ ﹶﺃﺟِﻴﺒ‪‬ﻮﺍ ﺩ‪‬ﺍ ِﻋ ‪‬ﻲ ﺍﻟﻠﱠ ِﻪ ﻭ‪‬ﺁ ِﻣﻨ‪‬ﻮﺍ ِﺑ ِﻪ ‪‬ﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟﻜﹸـﻢ ﻣ‪‬ـﻦ‬
‫ﺏ ﹶﺃﻟِﻴ ٍﻢ{ )‪ (٣١‬ﺳﻮﺭﺓ ﺍﻷﺣﻘﺎﻑ ‪،‬‬
‫ﺠ ‪‬ﺮﻛﹸﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋﺬﹶﺍ ٍ‬
‫ﹸﺫﻧ‪‬ﻮِﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ِ‬
‫ﻭﻗﺪ ﻛﻨﺎ ﲰﻌﻨﺎ ﻭﻗﺮﺃﻧﺎ ﻋﻤﺎ ﻳﻔﻌﻠﻪ ﺯﺑﺎﻧﻴﺔ ﺍﳌﺨﺎﺑﺮﺍﺕ ﰲ ﺳﺎﺣﺎﺕ ﺍﻟﺘﻌﺬﻳﺐ ‪ ،‬ﻭﻣﺎ ﺍﻗﺘﺮﻓﻮﻩ ﲝﻖ ﺇﺧﻮﺍﻥ ﻟﻨـﺎ‬
‫ﲰﻮﺍ ﺑـ " ﻗﻀﻴﺔ ﻣﺆﺗﺔ " ‪ ،‬ﻭﻣﺎ ﻓﻌﻠﻪ ﺯﺑﺎﻧﻴﺔ ﺍﳌﺨﺎﺑﺮﺍﺕ ﻣﻦ ﺗﻌﺬﻳﺐ ﺟﺴﺪﻱ ﻭﳏﺎﻭﻟﺔ ﺇﻫﺎﻧﺔ ﻭﺗﺪﻧﻴﺲ ﻟﻜﺮﺍﻣﺔ‬
‫ﻫﺆﻻﺀ ﺍﻟﻔﺘﻴﺔ ‪.‬‬
‫ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﺃﻧﻪ ﺟﺎﺀ ﺭﺟﻞ ﻓﻘﺎﻝ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﺭﺃﻳـﺖ ﺇﻥ‬
‫ﺟﺎﺀ ﺭﺟﻞ ﻳﺮﻳﺪ ﺃﻥ ﻳﺄﺧﺬ ﻣﺎﱄ ‪ ،‬ﺃﻓﺄﻋﻄﻴﻪ ؟ ‪ ،‬ﻗﺎﻝ ‪ )) :‬ﻻ ‪ ،‬ﻻ ﺗﻌﻄﻴﻪ (( ‪ ،‬ﻗﺎﻝ ‪ :‬ﺃﻓﺮﺃﻳـﺖ ﺇﻥ ﻗـﺎﺗﻠﲏ ‪،‬‬
‫ﺃﻓﺄﻗﺘﻠﻪ ؟ ‪ ،‬ﻗﺎﻝ ‪ )) :‬ﻧﻌﻢ (( ‪ ،‬ﻗﺎﻝ ‪ :‬ﺃﻓﺮﺃﻳﺖ ﺇﻥ ﻗﺘﻠﺘﻪ ؟ ‪ ،‬ﻗﺎﻝ ‪ )) :‬ﻫﻮ ﰲ ﺍﻟﻨﺎﺭ (( ‪ ،‬ﻗﺎﻝ ‪ :‬ﺃﻓﺮﺃﻳـﺖ ﺇﻥ‬
‫ﻗﺘﻠﲏ ؟ ‪ ،‬ﻗﺎﻝ ‪ )) :‬ﺃﻧﺖ ﺷﻬﻴﺪ (( ‪.‬‬

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 ‫‪٤٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ ) :‬ﻭﺍﻟﻌﺪﻭ ﺍﻟﺼﺎﺋﻞ ﺍﻟﺬﻱ ﻳﻔﺴﺪ ﺍﻟﺪﻳﻦ ﻟﻴﺲ ﺃﻭﺟﺐ ﺑﻌﺪ ﺍﻹﳝﺎﻥ ﻣﻦ ﺩﻓﻌﻪ ( ‪،‬‬
‫ﻭﳓﻦ ﺑﻔﻀﻞ ﺍﷲ ﺃﺻﺤﺎﺏ ﺩﻋﻮﺓ ﻋﻈﻴﻤﺔ ﲪﻠﻬﺎ ﻗﺒﻠﻨﺎ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﻮﻥ ‪ ،‬ﻓﻼ ﺑﺪ ﳊﺎﻣﻞ ﻫﺬﻩ ﺍﻟـﺪﻋﻮﺓ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺻﺎﺣﺐ ﺃﻧﻔﺔ ﻭﻋﺰﺓ ﻭﻛﺮﺍﻣﺔ ‪ ،‬ﻓﻮﺍﷲ ﺇﻥ ﺍﳌﻮﺕ ﺃﺣﺐ ﺇﻟﻴﻨﺎ ﻣﻦ ﺃﻥ ﻳﺪﻧﺲ ﻋﺮﺽ ﺃﺣﺪﻧﺎ ‪ ،‬ﻭﺍﳌـﻮﺕ‬
‫ﺃﺣﺐ ﺇﻟﻴﻨﺎ ﻣﻦ ﺃﻥ ﻳﺪﺍﻫﻢ ﺟﻨﻮﺩ ﺍﻟﻄﺎﻏﻮﺕ ﺑﻴﻮﺗﻨﺎ ﻓﻴﻘﻮﺩﻭﻧﺎ ﻣﻦ ﺑﲔ ﺃﻫﺎﻟﻴﻨﺎ ﻭﺃﻃﻔﺎﻟﻨﺎ ‪. .‬‬
‫ﳓﻦ ‪ -‬ﺃﻳﻬﺎ ﺍﻟﻘﺎﺿﻲ ‪ -‬ﻻ ﻧﻘﻮﻝ ﻫﺬﺍ ﺣﱴ ﻧﻌﻠﻤﻚ ﲝﺎﻟﻨﺎ ‪ ،‬ﻭﻟﻜﻦ ﻧﻘﻮﻝ ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ‪:‬‬
‫} ﻭﻛﺬﻟﻚ ﻧﻔﺼﻞ ﺍﻵﻳﺎﺕ ﻭﻟﺘﺴﺘﺒﲔ ﺳﺒﻴﻞ ﺍ‪‬ﺮﻣﲔ { ‪ ،‬ﻓﻨﺤﻦ ﻧﻌﻠﻢ ‪ -‬ﺑﻔﻀﻞ ﺍﷲ ‪ -‬ﻣﺎ ﻫﻲ ﺗﻜﺎﻟﻴﻒ ﻫﺬﻩ‬
‫ﺴ ﹸﻜ ‪‬ﻢ‬
‫ﺍﻟﺪﻋﻮﺓ ﺍﻟﻌﻈﻴﻤﺔ ﻭﻣﺎ ﻳﺘﺒﻌﻬﺎ ﻣﻦ ﺃﺫﻯ ﲜﻤﻴﻊ ﺃﺷﻜﺎﻟﻪ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﹶﻟ‪‬ﺘ‪‬ﺒﹶﻠ ‪‬ﻮ ﱠﻥ ﻓِـﻲ ﹶﺃﻣ‪‬ـﻮ‪‬ﺍِﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭﺃﹶﻧﻔﹸـ ِ‬
‫ﺼِﺒﺮ‪‬ﻭﹾﺍ ‪‬ﻭ‪‬ﺗ‪‬ﺘﻘﹸﻮﹾﺍ ﻓﹶـِﺈ ﱠﻥ‬
‫ﺏ ﻣِﻦ ﹶﻗ‪‬ﺒِﻠ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ِﻣ ‪‬ﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﺃ ‪‬ﺷ ‪‬ﺮﻛﹸﻮﹾﺍ ﹶﺃﺫﹰﻯ ﹶﻛِﺜﲑ‪‬ﺍ ‪‬ﻭﺇِﻥ ‪‬ﺗ ‪‬‬
‫ﺴ ‪‬ﻤ ‪‬ﻌ ‪‬ﻦ ِﻣ ‪‬ﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺃﹸﻭﺗ‪‬ﻮﹾﺍ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫‪‬ﻭﹶﻟ‪‬ﺘ ‪‬‬
‫ﻚ ِﻣ ‪‬ﻦ ‪‬ﻋ ‪‬ﺰ ِﻡ ﺍ ُﻷﻣ‪‬ﻮ ِﺭ{ )‪ (١٨٦‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪.‬‬ ‫ﹶﺫِﻟ ‪‬‬
‫ﻓﻨﺒﲔ ﻟﻚ ‪ -‬ﻭﻻ ﳜﻔﻰ ﻋﻠﻴﻚ ‪ -‬ﻣﻨﺎﺩﺍﺗﻜﻢ ﺑﺎﻟﺪﳝﻘﺮﺍﻃﻴﺔ ‪ -‬ﺫﻟﻚ ﺍﻟﺪﻳﻦ ﺍﻟﻜﻔﺮﻱ ﺍﶈﺪﺙ‪ -‬ﻓﺘﻘﺘﻠﻮﻥ ﺍﻟﻨـﺎﺱ‬
‫ﺑﺎﺳﻢ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ‪ ،‬ﻭﺗﺒﻴﺤﻮﺍ ﺍﳋﻤﺮ ﻭﺍﻟﺰﻧﺎ ﻭﺍﻟﻔﺴﺎﺩ ﺑﺎﺳﻢ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ‪ ،‬ﻭﺗﺰﻋﻖ ﺃﺑﻮﺍﻗﻜﻢ ﺍﻹﻋﻼﻣﻴﺔ ﺑـﺸﱴ‬
‫ﻭﺳﺎﺋﻠﻬﺎ ﺗﺰﻳﻦ ﺻﻮﺭﺓ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺍﶈﺪﺙ ﻭﺗﺼﻔﻪ ﺑﺎﻟﻌﺪﻝ ﻭﺍﻻﺗﺰﺍﻥ ‪ ،‬ﻭﺣﺮﻳﺔ ﺍﻟﻔﺮﺩ ﻭﻛﺮﺍﻣﺔ ﺍﳌﻮﺍﻃﻦ ‪ -‬ﻭﻣﺎ‬
‫ﻗﺘﻞ ﳏﻤﻮﺩ ﺍﻟﻌﻮﺍﳌﺔ ﺇﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﻛﺮﺍﻣﺔ ﺍﳌﻮﺍﻃﻦ ﻋﻨﺪﻛﻢ ‪ -‬ﻓﻬﺎ ﺃﻧﺘﻢ ﺗﺰﺟﻮﻥ ﺑﺎﺳﻢ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﻟﻜـﺎﻓﺮﺓ‬
‫ﺍﻟﻨﺎﺱ ﰲ ﻏﻴﺎﻫﺐ ﺍﻟﺴﺠﻮﻥ ﺃﺳﺮﺍﺑﺎ ﺇﺛﺮ ﺃﺳﺮﺍﺏ ‪ ،‬ﻤﻬﻢ ﺷﱴ ‪ ،‬ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﻟﺘﻬﻤﺔ‬
‫ﺍﳌﻀﺤﻜﺔ ﺍﳌﺴﻤﺎﺓ " ﺇﻃﺎﻟﺔ ﺍﻟﻠﺴﺎﻥ " ﻓﻜﻞ ﺇﻧﺴﺎﻥ ﻳﻘﻒ ﰲ ﻭﺟﻮﻫﻜﻢ ﻟﻴﺼﺪﻉ ﺑﻜﻠﻤﺔ ﺍﳊﻖ ﺗﻌﺎﻗﺒﻮﻧﻪ ﻷﻧـﻪ‬
‫ﺃﻃﺎﻝ ﺍﻟﻠﺴﺎﻥ ﻋﻠﻰ ﺍﻟﻨﻈﺎﻡ ﻭﻃﻮﺍﻏﻴﺘﻪ ! ﻓﻤﺎ ﻫﻲ ﺇﻃﺎﻟﺔ ﺍﻟﻠﺴﺎﻥ ﰲ ﺷﺮﻋﻜﻢ ﻭﻗﺎﻧﻮﻧﻜﻢ ﺍﻟﻮﺿﻌﻲ ؟! ‪. .‬‬
‫ﻳﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ ﻛﺘﺎﺑﻪ ‪ } :‬ﻭﻻ ﺗﺴﺒﻮﺍ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻓﻴﺴﺒﻮﺍ ﺍﷲ ﻋﺪﻭﺍ ﺑﻐﲑ ﻋﻠـﻢ { ‪،‬‬
‫ﻳﻘﻮﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑﻩ ﻫﺬﻩ ﺍﻵﻳﺔ ‪ ) :‬ﻓﺎﻟﺴﺐ ﺍ‪‬ﺮﺩ ﰲ ﺩﻳﻨﻨﺎ ﺇﻥ ﻛﺎﻥ ﻳﺘﺮﺗﺐ ﻋﻠﻴـﻪ ﻣﻔـﺴﺪﺓ‬
‫ﺃﻋﻈﻢ ﻳﻨﻬﻰ ﻋﻨﻪ ( ‪.‬‬
‫ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﻓﺼﻠﻨﺎﻫﺎ ﻟﻜﻢ ﻭﺍﻟﱵ ﺗﺴﻤﻮ‪‬ﺎ ﺃﻧﺘﻢ ﰲ ﺷﺮﻋﻜﻢ " ﺇﻃﺎﻟﺔ ﻟﺴﺎﻥ " ‪ ،‬ﻫﻲ ﰲ‬
‫ﺷﺮﻋﻨﺎ ﺍﳌﻄﻬﺮ ﺣﻖ ﻭﻭﺍﺟﺐ ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ )) :‬ﺳﻴﺪ ﺍﻟـﺸﻬﺪﺍﺀ ﲪـﺰﺓ ‪،‬‬
‫ﻭﺭﺟﻞ ﻗﺎﻡ ﺇﱃ ﺇﻣﺎﻡ ﺟﺎﺋﺮ ﻓﺄﻣﺮﻩ ﻭ‪‬ﺎﻩ ﻓﻘﺘﻠﻪ (( ‪ ،‬ﻓﻘﻮﻝ ﺍﳊﻖ ﻭﺗﻌﺮﻳﺔ ﺍﻟﺒﺎﻃﻞ ﻣﻄﻠﻮﺏ ﰲ ﺷـﺮﻋﻨﺎ ‪ ،‬ﻗـﺎﻝ‬
‫ﺍﻟﺼﺤﺎﰊ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ‪ ) :‬ﺑﺎﻳﻌﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠـﻰ ﺍﻟـﺴﻤﻊ ﻭﺍﻟﻄﺎﻋـﺔ ﰲ‬
‫ﻣﻨﺸﻄﻨﺎ ﻭﻣﻜﺮﻫﻨﺎ ﻭﺃﻥ ﻧﻘﻮﻝ ﺍﳊﻖ ﻭﻻ ﳔﺸﻰ ﰲ ﺍﷲ ﻟﻮﻣﺔ ﻻﺋﻢ ( ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ﻣﺎﺩﺣﺎ ﻫﺆﻻﺀ ‪ } :‬ﺍﻟﺬﻳﻦ ﻳﺒﻠﻐﻮﻥ ﺭﺳﺎﻻﺕ ﺭ‪‬ﻢ ﻭﳜﺸﻮﻧﻪ ﻭﻻ ﳜﺸﻮﻥ ﺃﺣﺪﺍ ﺇﻻ ﺍﷲ ﻭﻛﻔﻰ ﺑﺎﷲ‬
‫ﺣﺴﻴﺒﺎ { ‪ ،‬ﻓﻌﻨﺪﻣﺎ ﻳﻘﻒ ﺍﳌﻮﺣﺪ ﻳﺘﻜﻠﻢ ﲟﺎ ﻳﻌﺘﻘﺪ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﻧﺒﻴﻪ ‪ ،‬ﺩﺍﻋﻴﺎ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﺘﻮﺣﻴـﺪ ‪،‬‬
‫ﳏﺬﺭﺍ ﺇﻳﺎﻫﻢ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺍﳌﺸﺮﻛﲔ ﻭﻣﻦ ﻣﺘﺎﺑﻌﺘﻬﻢ ‪ ،‬ﻣﻮﺿﺤﺎ ﺫﻟﻚ ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﻨﻘﻠﻲ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳـﻨﺔ‬
‫ﻧﺒﻴﻪ ‪ ،‬ﻭﺍﻟﻌﻘﻠﻲ ﳑﺎ ﺟﺒﻠﺖ ﻋﻠﻴﻪ ﻓﻄﺮﺓ ﺍﳌﺆﻣﻦ ﻛﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ‪ } :‬ﻭﻣﻦ ﱂ ﳛﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﻓﺄﻭﻟﺌﻚ‬

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 ‫‪٤٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻫﻢ ﺍﻟﻜﺎﻓﺮﻭﻥ { ﻓﻤﻦ ﻳﻘﻒ ﻳﻨﻜﺮ ﺃﻥ ﻣﻦ ﱂ ﳛﻜﻢ ﲟﺎ ﺍﻧﺰﻝ ﺍﷲ ‪ ،‬ﻣﻌﻄﻼ ﻟﺸﺮﻋﻪ ‪ ،‬ﻣﺴﺘﺒﺪﻻ ﳊﻜﻤﻪ ‪ ،‬ﻏﲑ‬
‫ﻛﺎﻓﺮ ؟! ‪.‬‬
‫ﻓﻬﻞ ﺗﺒﻴﲔ ﻣﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻋﻦ ﺍﻟﺬﻱ ﳛﻜﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ‪ ،‬ﻳﻌﺘﱪ ﰲ ﺷﺮﻋﻜﻢ ﺍﻟﻮﺿﻌﻲ ﺇﻃﺎﻟﺔ ﻟﺴﺎﻥ ؟!‬
‫ﻭﻟﻘﺪ ﺻﺪﻕ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﲔ ﻗﺎﻝ ‪ )) :‬ﻳﻜﻮﻥ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﺃﻣﺮﺍﺀ ﻇﻠﻤـﺔ ﻭﻭﺯﺭﺍﺀ‬
‫ﻓﺴﻘﺔ ﻭﻗﻀﺎﺓ ﺧﻮﻧﺔ ﻭﻓﻘﻬﺎﺀ ﻛﺬﺑﺔ ‪ ،‬ﻓﻤﻦ ﺃﺩﺭﻙ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﻓﻼ ﻳﻜﻮﻥ ﳍﻢ ﺟﺎﺑﻴﺎ ﻭﻻ ﻋﺮﻳﻔﺎ ﻭﻻ ﺷـﺮﻃﻴﺎ‬
‫(( ‪ ،‬ﻭﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺇﺫﺍ ﺫﻛﺮﻧﺎﻩ ﻧﺼﺤﺎ ﻟﻜﻢ ‪ ،‬ﻗﻠﺘﻢ " ﺇﻃﺎﻟﺔ ﻟﺴﺎﻥ " ‪. .‬‬
‫ﻭﻫﺬﺍ ﺯﻣﺎﻥ ﺍﻧﻘﻠﺐ ﻓﻴﻪ ﺍﳊﻖ ﺑﺎﻃﻼ ﻭﺍﻟﺒﺎﻃﻞ ﺣﻘﺎ ‪.‬‬
‫ﻓﻠﻘﺪ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻭﻗﺒﻠﻪ ﺍﻷﻧﺒﻴﺎﺀ ‪ -‬ﻳﻌﺮﻭﻥ ﺃﺻﻨﺎﻡ ﺍﻟﻘﻮﻡ ﻭﺃﳍﺘـﻬﻢ ﺍﳌـﺪﻋﺎﺓ ‪،‬‬
‫ﻭﻳﺴﻔﻬﻮﻥ ﺃﺣﻼﻣﻬﻢ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ﺫﺍﻛﺮﺍ ﺇﺑﺮﺍﻫﻴﻢ ‪ ) :‬ﻗﺎﻝ ﺃﺗﻌﺒﺪﻭﻥ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻣﺎ ﻻ ﻳﻨﻔﻌﻜﻢ ﻭﻻ ﻳﻀﺮﻛﻢ‬
‫ﺃﻑ ﻟﻜﻢ ﻭﳌﺎ ﺗﻌﺒﺪﻭﻥ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺃﻓﻼ ﺗﻌﻘﻠﻮﻥ ( ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻋﻨﺪﻣﺎ ﺳﺄﻟﻪ ﺻﻨﺎﺩﻳﺪ ﻗﺮﻳﺶ ﻭﻃﻮﺍﻏﻴﺘﻬﻢ ‪:‬‬
‫ﺃﺃﻧﺖ ﺍﻟﺬﻱ ﺗﺴﺐ ﺃﳍﺘﻨﺎ ﻭﺗﺴﻔﻪ ﺃﺣﻼﻣﻨﺎ ؟ ‪ ،‬ﻗﺎﻝ ‪ ) :‬ﻧﻌﻢ ( ‪ ،‬ﻣﻊ ﺃﻥ ﺩﻋﻮﺗﻪ ﱂ ﻳﻜﻦ ﻓﻴﻬﺎ ﺷﺘﻢ ﻭﻻ ﺳـﺐ‬
‫ﻭﻻ ﻓﺤﺶ ‪. . .‬‬
‫ﻓﻬﺬﻩ ﺳﻨﺔ ﺃﻧﺒﻴﺎﺋﻨﺎ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭﻋﻠﻰ ﺧﻄﺎﻫﻢ ﻧﺴﲑ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ‪.‬‬
‫ﺑﻴﻨﻤﺎ ﺍﻟﺬﻱ ﻳﺴﺐ ﺧﺎﻟﻖ ﻛﻞ ﺷﻲﺀ ﳛﺎﻛﻢ ‪ -‬ﰲ ﺷﺮﻋﻜﻢ ‪ -‬ﺑﺄﻳﺎﻡ ﻗﻠﻴﻠﺔ ﺃﻗﻞ ﳑﻦ ﻳﺴﺐ ﺣﺎﻛﻤﻜﻢ ! ﺑـﺎﷲ‬
‫ﻋﻠﻴﻚ ﺃﻳﻬﺎ ﺍﻟﻘﺎﺿﻲ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻣﻦ ﻫﻮ ﺭﺑﻜﻢ ﺇﺫﺍ ؟!‬
‫ﺍﻧﺘﻢ ﺗﻘﻮﻟﻮﻥ ﰲ ﺷﻌﺎﺭﺍﺗﻜﻢ ) ﺍﷲ ‪ ،‬ﺍﻟﻮﻃﻦ ‪ ،‬ﺍﳌﻠﻚ ( ‪ ،‬ﻓﺎﷲ ﻛﺘﺎﺑﻪ ﻣﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻮﻃﻦ ﻭﺍﳌﻠﻚ ‪ ،‬ﰒ ﻋﻘﻮﺑـﺔ‬
‫ﻣﻦ " ﺃﻃﺎﻝ ﻟﺴﺎﻧﻪ " ﻋﻠﻰ ﺍﳌﻠﻚ ﺃﻛﱪ ﻣﻦ ﻋﻘﻮﺑﺔ ﻣﻦ ﺃﻃﻞ ﺍﻟﻠﺴﺎﻥ ﻋﻠﻰ ﺍﷲ ﻋﺰ ﻭﺟﻞ ‪ ،‬ﻓﻤﻦ ﻫﻮ ﺍﻹﻟﻪ ﺍﳊﻖ‬
‫ﰲ ﺷﺮﻋﻜﻢ ؟!‬
‫ﺃﻳﻬﺎ ﺍﻟﻘﺎﺿﻲ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ‪:‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﺇﻧﺎ ﺃﻧﺰﻟﻨﺎ ﺇﻟﻴﻚ ﺍﻟﻜﺘﺎﺏ ﺑﺎﳊﻖ ﻟﺘﺤﻜﻢ ﺑﲔ ﺍﻟﻨﺎﺱ ﲟﺎ ﺃﺭﺍﻙ ﺍﷲ ﻭﻻ ﺗﻜﻦ ﻟﻠﺨﺎﺋﻨﲔ ﺧﺼﻴﻤﺎ *‬
‫ﻭﺍﺳﺘﻐﻔﺮ ﺍﷲ ﺇﻥ ﺍﷲ ﻛﺎﻥ ﻏﻔﻮﺭﺍ ﺭﺣﻴﻤﺎ * ﻭﻻ ﲡﺎﺩﻝ ﻋﻦ ﺍﻟﺬﻳﻦ ﳜﺘﺎﻧﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺇﻥ ﺍﷲ ﻻ ﳛﺐ ﻣﻦ ﻛﺎﻥ‬
‫ﺧﻮﺍﻧﺎ ﺃﺛﻴﻤﺎ ﻳﺴﺘﺨﻔﻮﻥ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻻ ﻳﺴﺘﺨﻔﻮﻥ ﻣﻦ ﺍﷲ ﻭﻫﻮ ﻣﻌﻬﻢ ﺇﺫ ﻳﺒﻴﺘﻮﻥ ﻣﺎ ﻻ ﻳﺮﺿﻰ ﻣـﻦ ﺍﻟﻘـﻮﻝ‬
‫ﻭﻛﺎﻥ ﺍﷲ ﲟﺎ ﻳﻌﻤﻠﻮﻥ ﳏﻴﻄﺎ * ﻫﺎ ﺍﻧﺘﻢ ﻫﺆﻻﺀ ﺟﺎﺩﻟﺘﻢ ﻋﻨﻬﻢ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻓﻤﻦ ﳚﺎﺩﻝ ﻋﻨﻬﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﺃﻣﻦ ﻳﻜﻮﻥ ﻋﻠﻴﻬﻢ ﻭﻛﻴﻼ { ‪. .‬‬
‫ﻭﻻ ﻳﻜﻮﻥ ﺍﳊﻖ ﺇﻻ ﰲ ﻛﺘﺎﺏ ﺍﷲ ‪. .‬‬
‫ﺃﺫﻛﺮﻛﻢ ﺃﻳﻬﺎ ﺍﻟﻘﻀﺎﺓ ﺑﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ )) :‬ﺍﻟﻘﻀﺎﺓ ﺛﻼﺛﺔ ‪ ،‬ﻗﺎﺿﻴﺎﻥ ﰲ ﺍﻟﻨﺎﺭ ﻭﻗﺎﺽ ﰲ‬
‫ﺍﳉﻨﺔ ‪ ،‬ﺃﻣﺎ ﺍﻟﻘﺎﺿﻴﺎﻥ ﺍﻟﻠﺬﺍﻥ ﰲ ﺍﻟﻨﺎﺭ ‪ ،‬ﻓﻘﺎﺽ ﻋﻠﻢ ﺍﳊﻖ ﻭﺣﻜﻢ ﺑﻐﲑﻩ ﻓﺬﻟﻚ ﰲ ﺍﻟﻨﺎﺭ ‪ ،‬ﻭﻗﺎﺽ ﺟﺎﻫـﻞ ﱂ‬

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 ‫‪٥٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻳﻌﺮﻑ ﺍﳊﻖ ﻭﺣﻜﻢ ﺑﻐﲑﻩ ﻓﺬﻟﻚ ﺃﻳﻀﺎ ﰲ ﺍﻟﻨﺎﺭ ‪ ،‬ﻭﻗﺎﺽ ﻋﺮﻑ ﺍﳊﻖ ﻭﺣﻜﻢ ﺑﻪ ﻓـﺬﻟﻚ ﰲ ﺍﳉﻨـﺔ (( ‪،‬‬
‫ﻭﺍﳊﻖ ﻣﺎ ﻭﺍﻓﻖ ﺍﻟﺸﺮﻉ ﻭﺣﺪﻩ ‪.‬‬
‫ﻓﻮﺍﷲ ﺇﻧﻨﺎ ﻋﻠﻰ ﻫﺪﺍﻳﺘﻜﻢ ﳊﺮﻳﺼﻮﻥ ‪ ،‬ﻭﺇ‪‬ﺎ ﻭﺍﷲ ﺃﻳﺎﻡ ﻗﻼﺋﻞ ﻭﺗﻨﻘﻀﻲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻓﺮﺑﺢ ﻓﻴﻬﺎ ﻣـﻦ‬
‫ﺭﺑﺢ ﻭﺧﺴﺮ ﻓﻴﻬﺎ ﻣﻦ ﺧﺴﺮ ‪ ،‬ﻓﺈﻧﻜﻢ ﻣﺎ ﺗﻘﻀﻮﻥ ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ ﻗﻀﺎﺀ ﺇﻻ ﻭﺳﻴﻘﻀﻲ ﻋﻠﻴﻜﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ‬
‫ﻗﻀﺎﺀ ﺃﺩﻫﻰ ﻭﺃﻣﺮ ‪ -‬ﻋﻨﺪﻣﺎ ﺗﻘﺒﻠﻮﻥ ﻋﻠﻰ ﺍﷲ ﻓﺮﺍﺩﻯ ‪ -‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭﻟﻘﺪ ﺟﺌﺘﻤﻮﻧـﺎ ﻓـﺮﺍﺩﻯ ﻛﻤـﺎ‬
‫ﺧﻠﻘﻨﺎﻛﻢ ﺃﻭﻝ ﻣﺮﺓ ﻭﺗﺮﻛﺘﻢ ﻣﺎ ﺧﻮﻟﻨﺎﻛﻢ ﻭﺭﺍﺀ ﻇﻬﻮﺭﻛﻢ ﻭﻣﺎ ﻧﺮﻯ ﻣﻌﻜﻢ ﺷﻔﻌﺎﺋﻜﻢ ﺍﻟﺬﻳﻦ ﺯﻋﻤﺘﻢ ﺃ‪‬ـﻢ‬
‫ﻓﻴﻜﻢ ﺷﺮﻛﺎﺀ ﻟﻘﺪ ﺗﻘﻄﻊ ﺑﻴﻨﻜﻢ ﻭﺿﻞ ﻋﻨﻜﻢ ﻣﺎ ﻛﻨﺘﻢ ﺗﺰﻋﻤﻮﻥ { ‪ ،‬ﻋﻨﺪﻫﺎ ‪ -‬ﻭﺍﷲ ‪ -‬ﻟﻦ ﲡﺪﻭﺍ ﻟﻜﻢ ﻣـﻦ‬
‫ﺩﻭﻥ ﺍﷲ ﻭﻟﻴﺎ ﻭﻻ ﻧﺼﲑﺍ ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻨﻴﺎﺷﲔ ﻭﺍﻟﺮﺗﺐ ﻭﺍﻟﺒﺰﺍﺕ ﺍﻟﻌﺴﻜﺮﻳﺔ ﺍﻟﻨﺎﻋﻤﺔ ﻟﻦ ﺗﻨﻔﻌﻜﻢ ﻋﻨﺪ ﺍﷲ ‪ ،‬ﻓﻔﻲ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،‬ﻗﺎﻝ ‪ )) :‬ﳛﺸﺮ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺣﻔﺎﺓ ﻋﺮﺍﺓ ﻏﺮﻻ ((‬
‫‪ ،‬ﻓﻘﺎﻟﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺮﺟﺎﻝ ﻳﻨﻈﺮ ﺑﻌﻀﻬﻢ ﺇﱃ ﺑﻌﺾ ؟! ‪،‬ﻗﺎﻝ ‪ )) :‬ﻳﺎ‬
‫ﻋﺎﺋﺸﺔ ﺍﻷﻣﺮ ﺃﺷﺪ ﻣﻦ ﺃﻥ ﻳﻬﻤﻬﻢ ﻫﺬﺍ (( ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻘﺎﺿﻴﺎﻥ ﺍﻟﺬﻳﻦ ﻋﻦ ﴰﺎﻟﻚ ﻭﳝﻴﻨﻚ ﻣﻌﺘﻤﺪﺍ ﻋﻠﻴﻬﻤـﺎ ﰲ‬
‫ﻗﻀﺎﺋﻚ ‪ ،‬ﻭﳘﺎ ﻟﻚ ﻛﺎﳉﻨﺎﺣﲔ ﻟﻠﻄﺎﺋﺮ ﻓﻠﻦ ﻳﻐﻨﻮﺍ ﻋﻨﻚ ﻣﻦ ﺍﷲ ﺷﻴﺌﺎ ‪ ،‬ﻭﺳﺘﺄﰐ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺑﺪﻭ‪‬ﻤﺎ ‪ ،‬ﻗﺎﻝ‬
‫ﺗﻌﺎﱃ ‪ } :‬ﻭﻛﻠﻬﻢ ﺁﺗﻴﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﺮﺩﺍ { ‪.‬‬
‫ﻓﻨﺤﻦ ‪ -‬ﺑﻔﻀﻞ ﺍﷲ ‪ -‬ﻟﻦ ﻳﻬﻤﻨﺎ ﻣﺎ ﺩﺑﺮﲤﻮﻩ ﰲ ﺍﳋﻔﺎﺀ ﻣﻜﺮﺍ ﺑﻨﺎ ‪ ،‬ﻓﺎﻷﻣﺮ ﺃﻣﺮ ﺍﷲ ‪ ،‬ﻭﺍﻟﻘﻀﺎﺀ ﻗـﻀﺎﺀ ﺍﷲ ‪،‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭﺍﷲ ﻳﻘﻀﻲ ﺑﺎﳊﻖ ﻭﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﻣﻦ ﺩﻭﻧﻪ ﻻ ﻳﻘﻀﻮﻥ ﺑﺸﻲﺀ { ‪ . .‬ﻓﻘﻀﺎﺅﻛﻢ ﺇﳕﺎ ﻳﻜﻮﻥ‬
‫ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ ‪ ،‬ﻗﺎﻝ ﻋﺰ ﻭﺟﻞ ﳐﱪﺍ ﻋﻦ ﺳﺤﺮﺓ ﻓﺮﻋﻮﻥ ‪-‬ﳌﺎ ﺁﻣﻨﻮﺍ‪ } : -‬ﻗﺎﻟﻮﺍ ﻟﻦ ﻧﺆﺛﺮﻙ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀﻧﺎ‬
‫ﻣﻦ ﺍﻟﺒﻴﻨﺎﺕ ﻭﺍﻟﺬﻱ ﻓﻄﺮﻧﺎ ﻓﺎﻗﺾ ﻣﺎ ﺃﻧﺖ ﻗﺎﺽ ﻏﻨﻤﺎ ﺗﻘﻀﻲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ { ‪ ،‬ﻭﻣﺎ ﺳﺠﻮﻧﻜﻢ ﺑـﺎﻟﱵ‬
‫ﺗﺜﻨﻴﻨﺎ ﻋﻦ ﻋﺰﻣﻨﺎ ﲟﻮﺍﺻﻠﺔ ﺩﻋﻮﺗﻨﺎ ﺇﱃ ﺍﷲ ﻭﺣﺪﻩ ‪ ،‬ﻓﺄﻧﺘﻢ ‪ -‬ﻭﺍﷲ‪ -‬ﺍﻟﺴﺠﻨﺎﺀ ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑـﻦ‬
‫ﺐ‬
‫ﺗﻴﻤﻴﺔ ‪ ) :‬ﺍﶈﺒﻮﺱ ﻣﻦ ﺣﺒﺲ ﻗﻠﺒﻪ ﻋﻦ ﺭﺑﻪ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﳌﺄﺳﻮﺭ ﻣﻦ ﺃﺳﺮﻩ ﻫﻮﺍﻩ ( ‪ ،‬ﻭ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ﺷ‪‬ـ ‪‬ﻌ‪‬ﻴ ٍ‬
‫ﺸ ‪‬ﺮ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ﹶﻜ‪‬ﺒﺮ‪‬ﻭ ﹶﻥ‬
‫ﺤ‪‬‬‫‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﺟ ‪‬ﺪ ِﻩ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠﻪِ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ »: -‬ﻳ ‪‬‬
‫ﺠ ٍﻦ ﻓِﻰ ﺍﻟﻨ‪‬ـﺎ ِﺭ‬
‫ﺼﻐ‪‬ﺎ ِﺭ ‪ ،‬ﻳﺴ‪‬ﺎﻗﹸﻮ ﹶﻥ ِﺇﻟﹶﻰ ِﺳ ‪‬‬
‫ﺱ ‪ ،‬ﻳ ‪‬ﻌﻠﹸﻮ ‪‬ﻫ ‪‬ﻢ ﹸﻛ ﱡﻞ ‪‬ﺷ ‪‬ﻰ ٍﺀ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﺻ ‪‬ﻮ ِﺭ ﺍﻟﻨ‪‬ﺎ ِ‬‫‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﹶﺃ ‪‬ﻣﺜﹶﺎ ﹶﻝ ﺍﻟ ﱠﺬ ‪‬ﺭ ﻓِﻰ ‪‬‬
‫ﺨﺒ‪‬ﺎ ِﻝ ‪‬ﻋﺼ‪‬ﺎ ‪‬ﺭ ِﺓ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﻟﻨ‪‬ـﺎ ِﺭ «‪ .‬ﺍﻟﺘﺮﻣـﺬﻱ ﻭﻏـﲑﻩ‬ ‫ﺴ ﹶﻘ ‪‬ﻮ ﹶﻥ ِﻣﻦ‪ ‬ﻃِﻴ‪‬ﻨ ِﺔ ﺍﹾﻟ ‪‬‬
‫ﺲ ‪‬ﺗ ‪‬ﻌﻠﹸﻮ ‪‬ﻫ ‪‬ﻢ ﻧ‪‬ﺎ ‪‬ﺭ ﺍ َﻷ‪‬ﻧﻴ‪‬ﺎ ِﺭ ‪ ،‬ﻳ ‪‬‬
‫‪‬ﻳﻘﹶﺎ ﹸﻝ ﹶﻟ ‪‬ﻪ ﺑ‪‬ﻮﹶﻟ ‪‬‬
‫ﻭﺣﺴﻨﻪ ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺴﺠﻦ ﺍﻷﺑﺪﻱ ﺍﻟﺴﺮﻣﺪﻱ ‪ ،‬ﻻ ﻛﺴﺠﻨﻜﻢ ﻫﺬﺍ ‪ .‬ﻫﺬﺍ ﺑﻔﻀﻞ ﺍﷲ ﻭﻛﺮﻣﻪ‪ ،‬ﻭﺳـﻊ ﺍﷲ‬
‫ﻋﻠﻴﻨﺎ ﺳﺠﻮﻧﻜﻢ ﺑﺬﻛﺮ ﺍﷲ ﻓﺄﻣﺴﺖ ﻣﺪﺍﺭﺱ ﻟﻠﺪﻋﻮﺓ ﻭﺗﻌﻠﻴﻢ ﻛﺘﺎﺏ ﺍﷲ ‪. .‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭﺇﺫ ﺍﻋﺘﺰﻟﺘﻤﻮﻫﻢ ﻭﻣﺎ ﻳﻌﺒﺪﻭﻥ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻓﺄﻭﻭﺍ ﺇﱃ ﺍﻟﻜﻬﻒ ﻳﻨﺸﺮ ﻟﻜـﻢ ﺭﺑﻜـﻢ ﻣـﻦ‬
‫ﺭﲪﺘﻪ ﻭﻳﻬﻴﺊ ﻟﻜﻢ ﻣﻦ ﺃﻣﺮﻛﻢ ﻣﺮﻓﻘﺎ { ‪.‬‬
‫ﻓﺄﻧﺘﻢ ﺗﻌﻘﺪﻭﻥ ﰲ ﳏﺎﻛﻤﺎﺗﻜﻢ ﻫﺬﻩ ﺍﳌﺴﺮﺣﻴﺎﺕ ﶈﺎﻛﻤﺘﻨﺎ ﺑﻘﺎﻧﻮﻧﻜﻢ ﺍﻟﻮﺿﻌﻲ ‪ ،‬ﻭﻟﻜﻦ ﺍﻋﻠﻤﻮﺍ ﺃﻳﻬﺎ ﺍﻟﻘﻀﺎﺓ‬
‫ﺑﺄﻧﻜﻢ ﺇﻥ ﻣﺘﻢ ﻋﻠﻰ ﻣﺎ ﺃﻧﺘﻢ ﻋﻠﻴﻪ ‪. .‬‬

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 ‫‪٥١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻋﻨﺪﻫﺎ ﺳﻨﻠﺘﻘﻲ ﻫﻨﺎﻙ ﰲ ﳏﻜﻤﺔ ﺍﻟﻌﺪﻝ ﻋﻨﺪ ﻣﻠﻴﻚ ﻣﻘﺘﺪﺭ ‪ ،‬ﻭﺳﺘﺠﺪﻭﻥ ﻫﺬﺍ ﻛﻠﻪ ﰲ ﻛﺘـﺎﺏ ﻻ ﻳﻐـﺎﺩﺭ‬
‫ﺻﻐﲑﺓ ﻭﻻ ﻛﺒﲑﺓ ‪ ،‬ﻓﻤﻦ ﻭﺟﺪ ﺧﲑﺍ ﻓﻠﻴﺤﻤﺪ ﺍﷲ ﻭﻣﻦ ﻭﺟﺪ ﻏﲑ ﺫﻟﻚ ﻓﻼ ﻳﻠﻮﻣﻦ ﺇﻻ ﻧﻔﺴﻪ ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﻫﻞ ﺑﻠﻐﺖ ‪...‬‬
‫ﺍﻟﻠﻬﻢ ﻓﺄﺷﻬﺪ ‪. . .‬‬
‫ﺇﻓﺎﺩﺓ ﺍﻷﺳﲑ ﺃﲪﺪ ﻓﻀﻴﻞ ﻧﺰﺍﻝ ﺍﳋﻼﻳﻠﺔ ‪ :‬ﺃﺑﻮ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ | ﺳﺠﻦ ﺳﻮﺍﻗﺔ | ﺍﻷﺭﺩﻥ[‬
‫ﺍﳉﺒﻬﺔ ﺍﻹﻋﻼﻣﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ‬
‫ﻗﺴﻢ ﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‬
‫‪(( h‬‬
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‫‪w‬‬‫‪a‬‬ ‫‪threadphp?t=٢٣٤٢٩‬‬
‫‪lhesbahorgvshow‬‬
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‫ﺤ ﹸﻜ ‪‬ﻢ ِﺑﻬ‪‬ﺎ ﺍﻟ‪‬ﻨِﺒﻴ‪‬ﻮ ﹶﻥ ﺍﻟﱠـﺬِﻳﻦ‪ ‬ﹶﺃﺳ‪‬ـﹶﻠﻤ‪‬ﻮﹾﺍ ِﻟﻠﱠـﺬِﻳ ‪‬ﻦ ﻫ‪‬ـﺎﺩ‪‬ﻭﹾﺍ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ِ } :‬ﺇﻧ‪‬ﺎ ﺃﹶﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ﺍﻟ‪‬ﺘ ‪‬ﻮﺭ‪‬ﺍ ﹶﺓ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻫﺪ‪‬ﻯ ‪‬ﻭﻧ‪‬ﻮ ‪‬ﺭ ‪‬ﻳ ‪‬‬
‫ﺸ ‪‬ﻮ ِﻥ ‪‬ﻭ ﹶﻻ‬ ‫ﺱ ﻭ‪‬ﺍ ‪‬ﺧ ‪‬‬ ‫ﺸ ‪‬ﻮﹾﺍ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺨ‪‬‬‫ﻼ ‪‬ﺗ ‪‬‬ ‫ﺏ ﺍﻟﹼﻠ ِﻪ ‪‬ﻭﻛﹶﺎﻧ‪‬ﻮﹾﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺷ ‪‬ﻬﺪ‪‬ﺍﺀ ﹶﻓ ﹶ‬ ‫ﺤ ِﻔﻈﹸﻮﹾﺍ ﻣِﻦ ِﻛﺘ‪‬ﺎ ِ‬ ‫ﻭ‪‬ﺍﻟ ‪‬ﺮﺑ‪‬ﺎِﻧﻴ‪‬ﻮ ﹶﻥ ﻭ‪‬ﺍ َﻷ ‪‬ﺣﺒ‪‬ﺎ ‪‬ﺭ ِﺑﻤ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟﻜﹶﺎِﻓﺮ‪‬ﻭ ﹶﻥ ) ‪ (٤٤‬ﻭ ﹶﻛ‪‬ﺘ‪‬ﺒﻨ‪‬ﺎ ‪‬ﻋﻠﹶـ‪‬ﻴ ِﻬ ‪‬ﻢ‬ ‫ﺤﻜﹸﻢ ِﺑﻤ‪‬ﺎ ﺃﹶﻧ ‪‬ﺰ ﹶﻝ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻓﹸﺄ ‪‬ﻭﻟﹶـِﺌ ‪‬‬ ‫ﻼ ‪‬ﻭﻣ‪‬ﻦ ﱠﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫ﺸ‪‬ﺘﺮ‪‬ﻭﹾﺍ ﺑِﺂﻳ‪‬ﺎﺗِﻲ ﹶﺛ ‪‬ﻤﻨ‪‬ﺎ ﹶﻗﻠِﻴ ﹰ‬‫‪‬ﺗ ‪‬‬
‫ﺹ‬
‫ﺡ ﻗِـﺼ‪‬ﺎ ‪‬‬ ‫ﺠﺮ‪‬ﻭ ‪‬‬ ‫ﺴ ‪‬ﻦ ﻭ‪‬ﺍﹾﻟ ‪‬‬‫ﺴ ‪‬ﻦ ِﺑﺎﻟ ‪‬‬
‫ﻒ ﻭ‪‬ﺍ ُﻷ ﹸﺫ ﹶﻥ ﺑِﺎ ُﻷ ﹸﺫ ِﻥ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﻒ ﺑِﺎﻷَﻧ ِ‬ ‫ﺲ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ‪‬ﻴ ‪‬ﻦ ﺑِﺎﹾﻟ ‪‬ﻌ‪‬ﻴ ِﻦ ﻭ‪‬ﺍﻷَﻧ ‪‬‬
‫ﺲ ﺑِﺎﻟ‪‬ﻨ ﹾﻔ ِ‬ ‫ﻓِﻴﻬ‪‬ﺎ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨ ﹾﻔ ‪‬‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﻟﻈﱠﺎِﻟﻤ‪‬ﻮ ﹶﻥ ) ‪ (٤٥‬ﻭﹶﻗ ﱠﻔ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ‬ ‫ﺤﻜﹸﻢ ِﺑﻤ‪‬ﺎ ﺃﻧ ‪‬ﺰ ﹶﻝ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻓﹸﺄ ‪‬ﻭﻟﹶـِﺌ ‪‬‬ ‫ﻕ ِﺑ ِﻪ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﹶﻛﻔﱠﺎ ‪‬ﺭﹲﺓ ﱠﻟ ‪‬ﻪ ‪‬ﻭﻣ‪‬ﻦ ﱠﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬‫ﺼ ‪‬ﺪ ‪‬‬ ‫ﹶﻓﻤ‪‬ﻦ ‪‬ﺗ ‪‬‬
‫ﺼ ‪‬ﺪﻗﹰﺎ ﱢﻟﻤ‪‬ـﺎ‬ ‫ﺼ ‪‬ﺪﻗﹰﺎ ﱢﻟﻤ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪ‪‬ﻳ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﺘ ‪‬ﻮﺭ‪‬ﺍ ِﺓ ﻭ‪‬ﺁ‪‬ﺗ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻩ ﺍ ِﻹﳒِﻴ ﹶﻞ ﻓِﻴ ِﻪ ‪‬ﻫﺪ‪‬ﻯ ‪‬ﻭﻧ‪‬ﻮ ‪‬ﺭ ‪‬ﻭ ‪‬ﻣ ‪‬‬ ‫ﺁﺛﹶﺎ ِﺭﻫِﻢ ِﺑﻌ‪‬ﻴﺴ‪‬ﻰ ﺍ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬ﺮ‪‬ﻳ ‪‬ﻢ ‪‬ﻣ ‪‬‬
‫ﺤ ﹸﻜ ‪‬ﻢ ﹶﺃ ‪‬ﻫ ﹸﻞ ﺍ ِﻹﳒِﻴ ِﻞ ِﺑﻤ‪‬ﺎ ﺃﹶﻧ ‪‬ﺰ ﹶﻝ ﺍﻟﹼﻠ ‪‬ﻪ ﻓِﻴ ِﻪ ‪‬ﻭﻣ‪‬ﻦ ﻟﱠـ ‪‬ﻢ‬ ‫ﲔ ) ‪ (٤٦‬ﻭﹾﻟ‪‬ﻴ ‪‬‬ ‫‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪ‪‬ﻳ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﺘ ‪‬ﻮﺭ‪‬ﺍ ِﺓ ‪‬ﻭ ‪‬ﻫﺪ‪‬ﻯ ‪‬ﻭ ‪‬ﻣ ‪‬ﻮ ِﻋ ﹶﻈ ﹰﺔ ﱢﻟ ﹾﻠ ‪‬ﻤ‪‬ﺘ ِﻘ ‪‬‬
‫ﺼ ‪‬ﺪﻗﹰﺎ ﱢﻟﻤ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪ‪‬ﻳ ِﻪ‬
‫ﺤ ‪‬ﻖ ‪‬ﻣ ‪‬‬
‫ﻚ ﺍﹾﻟ ِﻜﺘ‪‬ﺎﺏ‪ ‬ﺑِﺎﹾﻟ ‪‬‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟﻔﹶﺎ ِﺳﻘﹸﻮ ﹶﻥ ) ‪ (٤٧‬ﻭﺃﹶﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ِﺇﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺤﻜﹸﻢ ِﺑﻤ‪‬ﺎ ﺃﹶﻧ ‪‬ﺰ ﹶﻝ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻓﹸﺄ ‪‬ﻭﻟﹶـِﺌ ‪‬‬ ‫‪‬ﻳ ‪‬‬
‫ﺏ ‪‬ﻭ ‪‬ﻣ ‪‬ﻬ‪‬ﻴ ِﻤﻨ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﻓﹶﺎ ‪‬ﺣﻜﹸﻢ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻬ‪‬ﻢ ِﺑﻤ‪‬ﺎ ﺃﹶﻧ ‪‬ﺰ ﹶﻝ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻭ ﹶﻻ ‪‬ﺗ‪‬ﺘِﺒ ‪‬ﻊ ﹶﺃ ‪‬ﻫﻮ‪‬ﺍﺀ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋﻤ‪‬ﺎ ﺟ‪‬ﺎﺀ ‪‬ﻙ ِﻣ ‪‬ﻦ ﺍﹾﻟﺤ‪‬ـ ‪‬ﻖ ِﻟﻜﹸـ ﱟﻞ‬ ‫ِﻣ ‪‬ﻦ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﺠ ‪‬ﻌﹶﻠ ﹸﻜ ‪‬ﻢ ﹸﺃ ‪‬ﻣ ﹰﺔ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ﹰﺓ ‪‬ﻭﻟﹶـﻜِﻦ ﱢﻟ‪‬ﻴ‪‬ﺒﹸﻠﻮ‪ ‬ﹸﻛ ‪‬ﻢ ﻓِﻲ ﻣ‪‬ﺎ ﺁﺗ‪‬ﺎﻛﹸﻢ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘِﺒﻘﹸﻮﺍ‬ ‫‪‬ﺟ ‪‬ﻌ ﹾﻠ‪‬ﻨﺎ ﻣِﻨ ﹸﻜ ‪‬ﻢ ِﺷ ‪‬ﺮ ‪‬ﻋ ﹰﺔ ‪‬ﻭ ِﻣ‪‬ﻨﻬ‪‬ﺎﺟ‪‬ﺎ ‪‬ﻭﹶﻟ ‪‬ﻮ ﺷ‪‬ﺎﺀ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻟ ‪‬‬
‫ﺨ‪‬ﺘِﻠﻔﹸﻮ ﹶﻥ ) ‪ (٤٨‬ﻭﹶﺃ ِﻥ ﺍ ‪‬ﺣﻜﹸﻢ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻬ‪‬ﻢ ِﺑﻤ‪‬ﺎ ﺃﹶﻧ ‪‬ﺰ ﹶﻝ ﺍﻟﹼﻠ ‪‬ﻪ‬ ‫ﺕ ِﺇﻟﹶﻰ ﺍﷲ ‪‬ﻣ ‪‬ﺮ ِﺟ ‪‬ﻌ ﹸﻜ ‪‬ﻢ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ ﹶﻓ‪‬ﻴﻨ‪‬ﺒﹸﺌﻜﹸﻢ ِﺑﻤ‪‬ﺎ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ﻓِﻴ ِﻪ ‪‬ﺗ ‪‬‬ ‫ﳋ‪‬ﻴﺮ‪‬ﺍ ِ‬ ‫ﺍﹶ‬
‫ﻚ ﹶﻓﺈِﻥ ‪‬ﺗ ‪‬ﻮﱠﻟ ‪‬ﻮﹾﺍ ﻓﹶﺎ ‪‬ﻋﻠﹶ ‪‬ﻢ ﹶﺃ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳﺮِﻳ ‪‬ﺪ ﺍﻟﻠﹼـ ‪‬ﻪ ﺃﹶﻥ‬
‫ﺾ ﻣ‪‬ﺎ ﺃﹶﻧ ‪‬ﺰ ﹶﻝ ﺍﻟﹼﻠ ‪‬ﻪ ِﺇﹶﻟ‪‬ﻴ ‪‬‬‫‪‬ﻭ ﹶﻻ ‪‬ﺗ‪‬ﺘِﺒ ‪‬ﻊ ﹶﺃﻫ‪‬ﻮ‪‬ﺍﺀ ‪‬ﻫ ‪‬ﻢ ﻭ‪‬ﺍ ‪‬ﺣ ﹶﺬ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ﺃﹶﻥ ‪‬ﻳ ﹾﻔِﺘﻨ‪‬ﻮ ‪‬ﻙ ﻋ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِ‬
‫ﺴ ‪‬ﻦ ﻣِـ ‪‬ﻦ‬‫ﺤ ﹾﻜ ‪‬ﻢ ﺍﻟﹾﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ِﺔ ‪‬ﻳ‪‬ﺒﻐ‪‬ﻮ ﹶﻥ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺱ ﹶﻟﻔﹶﺎ ِﺳﻘﹸﻮ ﹶﻥ ) ‪ (٤٩‬ﹶﺃﹶﻓ ‪‬‬ ‫ﺾ ﹸﺫﻧ‪‬ﻮِﺑﻬِ ‪‬ﻢ ‪‬ﻭِﺇ ﱠﻥ ﹶﻛﺜِﲑﹰﺍ ‪‬ﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫‪‬ﻳﺼِﻴ‪‬ﺒﻬ‪‬ﻢ ِﺑ‪‬ﺒ ‪‬ﻌ ِ‬
‫ﺍﻟﹼﻠ ِﻪ ‪‬ﺣ ﹾﻜﻤ‪‬ﺎ ﱢﻟ ﹶﻘ ‪‬ﻮ ٍﻡ ﻳ‪‬ﻮِﻗﻨ‪‬ﻮ ﹶﻥ ) ‪ {(٥٠‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‬
‫ﻚ ‪‬ﻳﺮِﻳـﺪ‪‬ﻭ ﹶﻥ ﺃﹶﻥ‬ ‫ﻚ ‪‬ﻭﻣ‪‬ﺎ ﺃﹸﻧ ِﺰ ﹶﻝ ﻣِﻦ ﹶﻗ‪‬ﺒﻠِـ ‪‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪} :‬ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ِﺇﻟﹶﻰ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺰ ‪‬ﻋﻤ‪‬ﻮ ﹶﻥ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ِﺑﻤ‪‬ﺎ ﺃﹸﻧ ِﺰ ﹶﻝ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﻼ ﹰﻻ ‪‬ﺑﻌِﻴـﺪ‪‬ﺍ ) ‪ (٦٠‬ﻭِﺇﺫﹶﺍ‬‫ﺿﹶ‬‫ﻀﱠﻠ ‪‬ﻬ ‪‬ﻢ ‪‬‬
‫ﺸ‪‬ﻴﻄﹶﺎ ﹸﻥ ﺃﹶﻥ ‪‬ﻳ ِ‬ ‫ﺕ ‪‬ﻭﹶﻗ ‪‬ﺪ ﹸﺃ ِﻣﺮ‪‬ﻭﹾﺍ ﺃﹶﻥ ‪‬ﻳ ﹾﻜ ﹸﻔﺮ‪‬ﻭﹾﺍ ِﺑ ِﻪ ‪‬ﻭ‪‬ﻳﺮِﻳ ‪‬ﺪ ﺍﻟ ‪‬‬
‫‪‬ﻳ‪‬ﺘﺤ‪‬ﺎ ﹶﻛﻤ‪‬ﻮﹾﺍ ِﺇﻟﹶﻰ ﺍﻟﻄﱠﺎﻏﹸﻮ ِ‬
‫ﻒ ِﺇﺫﹶﺍ‬‫ﺻﺪ‪‬ﻭﺩ‪‬ﺍ ) ‪ (٦١‬ﹶﻓ ﹶﻜ‪‬ﻴ ‪‬‬
‫ﻚ ‪‬‬‫ﺼﺪ‪‬ﻭ ﹶﻥ ﻋ‪‬ﻨ ‪‬‬ ‫ﲔ ‪‬ﻳ ‪‬‬ ‫ﺖ ﺍﹾﻟ ‪‬ﻤﻨ‪‬ﺎِﻓ ِﻘ ‪‬‬‫ﻗِﻴ ﹶﻞ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﺗﻌ‪‬ﺎﹶﻟ ‪‬ﻮﹾﺍ ِﺇﻟﹶﻰ ﻣ‪‬ﺎ ﺃﹶﻧ ‪‬ﺰ ﹶﻝ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻭِﺇﻟﹶﻰ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﺤِﻠﻔﹸﻮ ﹶﻥ ﺑِﺎﻟﹼﻠ ِﻪ ِﺇ ﹾﻥ ﹶﺃ ‪‬ﺭ ‪‬ﺩﻧ‪‬ـﺎ ِﺇ ﱠﻻ ِﺇﺣ‪‬ـﺴ‪‬ﺎﻧ‪‬ﺎ ‪‬ﻭ‪‬ﺗ ‪‬ﻮﻓِﻴﻘﹰـﺎ ) ‪(٦٢‬‬
‫ﺖ ﹶﺃ‪‬ﻳﺪِﻳ ِﻬ ‪‬ﻢ ﹸﺛ ‪‬ﻢ ﺟ‪‬ﺂﺅ‪‬ﻭ ‪‬ﻙ ‪‬ﻳ ‪‬‬ ‫ﹶﺃﺻ‪‬ﺎ‪‬ﺑ‪‬ﺘﻬ‪‬ﻢ ‪‬ﻣﺼِﻴ‪‬ﺒ ﹲﺔ ِﺑﻤ‪‬ﺎ ﹶﻗ ‪‬ﺪ ‪‬ﻣ ‪‬‬

‫‪٥١‬‬
 ‫‪٥٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺴ ِﻬ ‪‬ﻢ ﹶﻗ ‪‬ﻮ ﹰﻻ ‪‬ﺑﻠِﻴﻐ‪‬ﺎ ) ‪{(٦٣‬‬

‫ﺽ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ِﻋ ﹾﻈ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﻗﹸﻞ ﱠﻟ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ﺃﹶﻧ ﹸﻔ ِ‬
‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ﺍﻟﹼﻠ ‪‬ﻪ ﻣ‪‬ﺎ ﻓِﻲ ﹸﻗﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ﹶﻓﹶﺄ ‪‬ﻋ ِﺮ ‪‬‬
‫ﺃﹸﻭﻟﹶـِﺌ ‪‬‬
‫ﺍﻟﻨﺴﺎﺀ‬
‫ﺇﻥ ﺍﻟﻨﺎﺱ ﻻ ﻳﺆﻣﻨﻮﻥ ‪ -‬ﺍﺑﺘﺪﺍﺀ ‪ -‬ﺇﻻ ﺃﻥ ﻳﺘﺤﺎﻛﻤﻮﺍ ﺇﱃ ﻣﻨﻬﺞ ﺍﷲ ؛ ﳑﺜﻼ ‪ -‬ﰲ ﺣﻴﺎﺓ ﺍﻟﺮﺳـﻮﻝ ﺻـﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﺮﺳﻮﻝ ‪ .‬ﻭﺑﺎﻗﻴﺎ ﺑﻌﺪﻩ ﰲ ﻣﺼﺪﺭﻳﻪ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺑﺎﻟﺒﺪﺍﻫـﺔ ؛ ﻭﻻ ﻳﻜﻔـﻲ ﺃﻥ‬
‫ﻳﺘﺤﺎﻛﻤﻮﺍ ﺇﻟﻴﻪ ‪ -‬ﻟﻴﺤﺴﺒﻮﺍ ﻣﺆﻣﻨﲔ ‪ -‬ﺑﻞ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﻳﺘﻠﻘﻮﺍ ﺣﻜﻤﻪ ﻣﺴﻠﻤﲔ ﺭﺍﺿﲔ‪:‬‬
‫ﻓﻼ ﻭﺭﺑﻚ ‪. .‬‬
‫ﻻ ﻳﺆﻣﻨﻮﻥ ‪. .‬‬
‫ﺣﱴ ﳛﻜﻤﻮﻙ ﻓﻴﻤﺎ ﺷﺠﺮ ﺑﻴﻨﻬﻢ ‪ ،‬ﰒ ﻻ ﳚﺪﻭﺍ ﰲ ﺃﻧﻔﺴﻬﻢ ﺣﺮﺟﺎ ﳑﺎ ﻗﻀﻴﺖ ﻭﻳﺴﻠﻤﻮﺍ ﺗﺴﻠﻴﻤ‪‬ﺎ ‪. .‬‬
‫ﻓﻬﺬﺍ ﻫﻮ ﺷﺮﻁ ﺍﻹﳝﺎﻥ ﻭﺣﺪ ﺍﻹﺳﻼﻡ ‪.‬‬
‫ﻭﻳﻘﻮﻝ ﳍﺎ‪:‬‬
‫ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺘﺤﺎﻛﻤﻮﺍ ﺇﱃ ﺍﻟﻄﺎﻏﻮﺕ ‪ -‬ﺃﻱ ﺇﱃ ﻏﲑ ﺷﺮﻳﻌﺔ ﺍﷲ ‪ -‬ﻻ ﻳﻘﺒﻞ ﻣﻨﻬﻢ ﺯﻋﻤﻬﻢ ﺃ‪‬ـﻢ‬
‫ﺁﻣﻨﻮﺍ ﲟﺎ ﺃﻧﺰﻝ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﻭﻣﺎ ﺃﻧﺰﻝ ﻣﻦ ﻗﺒﻠﻪ ‪ .‬ﻓﻬﻮ ﺯﻋﻢ ﻛﺎﺫﺏ ‪ .‬ﻳﻜﺬﺑﻪ ﺃ‪‬ﻢ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺘﺤﺎﻛﻤﻮﺍ ﺇﱃ‬
‫ﺍﻟﻄﺎﻏﻮﺕ‪:‬‬
‫ﺃﱂ ﺗﺮ ﺇﱃ ﺍﻟﺬﻳﻦ ﻳﺰﻋﻤﻮﻥ ﺃ‪‬ﻢ ﺁﻣﻨﻮﺍ ﲟﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻚ ﻭﻣﺎ ﺃﻧﺰﻝ ﻣﻦ ﻗﺒﻠـﻚ ‪ ،‬ﻳﺮﻳـﺪﻭﻥ ﺃﻥ ﻳﺘﺤـﺎﻛﻤﻮﺍ ﺇﱃ‬
‫ﺍﻟﻄﺎﻏﻮﺕ ‪ -‬ﻭﻗﺪ ﺃﻣﺮﻭﺍ ﺃﻥ ﻳﻜﻔﺮﻭﺍ ﺑﻪ ‪ -‬ﻭﻳﺮﻳﺪ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻥ ﻳﻀﻠﻬﻢ ﺿﻼﻻ ﺑﻌﻴﺪ‪‬ﺍ ‪.‬‬
‫ﻭﻳﻘﻮﻝ ﳍﺎ‪:‬‬
‫ﺇﻥ ﻋﻼﻣﺔ ﺍﻟﻨﻔﺎﻕ ﺃﻥ ﻳﺼﺪﻭﺍ ﻋﻦ ﺍﻟﺘﺤﺎﻛﻢ ﺇﱃ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻭﺍﻟﺘﺤﺎﻛﻢ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ‪:‬‬
‫)ﻭﺇﺫﺍ ﻗﻴﻞ ﳍﻢ‪:‬ﺗﻌﺎﻟﻮﺍ ﺇﱃ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻭﺇﱃ ﺍﻟﺮﺳﻮﻝ ‪ ،‬ﺭﺃﻳﺖ ﺍﳌﻨﺎﻓﻘﲔ ﻳﺼﺪﻭﻥ ﻋﻨﻚ ﺻﺪﻭﺩﺍ( ‪.‬‬
‫ﻭﻳﻘﻮﻝ ﳍﺎ‪:‬ﺇﻥ ﻣﻨﻬﺠﻬﺎ ﺍﻹﳝﺎﱐ ﻭﻧﻈﺎﻣﻬﺎ ﺍﻷﺳﺎﺳﻲ ‪ ،‬ﺃﻥ ﺗﻄﻴﻊ ﺍﷲ ‪ -‬ﻋﺰ ﻭﺟﻞ ‪ -‬ﰲ ﻫﺬﺍ ﺍﻟﻘـﺮﺁﻥ ‪ -‬ﻭﺃﻥ‬
‫ﺗﻄﻴﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺳﻨﺘﻪ ‪ -‬ﻭﺃﻭﱄ ﺍﻷﻣﺮ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺪﺍﺧﻠﲔ ﰲ ﺷـﺮﻁ ﺍﻹﳝـﺎﻥ‬
‫ﻭﺣﺪ ﺍﻹﺳﻼﻡ ﻣﻌﻜﻢ‪:‬‬
‫)ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺃﻃﻴﻌﻮﺍ ﺍﷲ ‪ ،‬ﻭﺃﻃﻴﻌﻮﺍ ﺍﻟﺮﺳﻮﻝ ‪ .‬ﻭﺃﻭﱄ ﺍﻷﻣﺮ ﻣﻨﻜﻢ( ‪. .‬‬
‫ﻭﻳﻘﻮﻝ ﳍﺎ‪:‬‬
‫ﺇﻥ ﺍﳌﺮﺟﻊ ‪ ،‬ﻓﻴﻤﺎ ﲣﺘﻠﻒ ﻓﻴﻪ ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻄﺎﺭﺋﺔ ﺍﳌﺘﺠﺪﺩﺓ ‪ .‬ﻭﺍﻷﻗﻀﻴﺔ ﺍﻟﱵ ﱂ ﺗـﺮﺩ ﻓﻬـﺎ‬
‫ﺃﺣﻜﺎﻡ ﻧﺼﻴﺔ ‪. .‬‬
‫ﺇﻥ ﺍﳌﺮﺟﻊ ﻫﻮ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ‪. .‬‬
‫ﺃﻱ ﺷﺮﻳﻌﺔ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ‪.‬‬
‫)ﻓﺈﻥ ﺗﻨﺎﺯﻋﺘﻢ ﰲ ﺷﻲﺀ ‪ ،‬ﻓﺮﺩﻭﻩ ﺇﱃ ﺍﷲ ﻭﺍﻟﺮﺳﻮﻝ( ‪. .‬‬

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 ‫‪٥٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭ‪‬ﺬﺍ ﻳﺒﻘﻰ ﺍﳌﻨﻬﺞ ﺍﻟﺮﺑﺎﱐ ﻣﻬﻴﻤﻨﺎ ﻋﻠﻰ ﻣﺎ ﻳﻄﺮﺃ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ﻣﻦ ﻣﺸﻜﻼﺕ ﻭﺃﻗﻀﻴﺔ ﻛﺬﻟﻚ ‪ ،‬ﺃﺑﺪ ﺍﻟـﺪﻫﺮ ‪،‬‬
‫ﰲ ﺣﻴﺎﺓ ﺍﻷﻣﺔ ﺍﳌﺴﻠﻤﺔ ‪ . .‬ﻭﲤﺜﻞ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻧﻈﺎﻣﻬﺎ ﺍﻷﺳﺎﺳﻲ ‪ ،‬ﺍﻟﺬﻱ ﻻ ﺗﻜﻮﻥ ﻣﺆﻣﻨـﺔ ﺇﻻ ﺑـﻪ ‪ ،‬ﻭﻻ‬
‫ﺗﻜﻮﻥ ﻣﺴﻠﻤﺔ ﺇﻻ ﺑﺘﺤﻘﻴﻘﻪ ‪ . .‬ﺇﺫ ﻫﻮ ﳚﻌﻞ ﺍﻟﻄﺎﻋﺔ ﺑﺸﺮﻭﻃﻬﺎ ﺗﻠﻚ ‪ ،‬ﻭﺭﺩ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﲡﺪ ﻭﲣﺘﻠﻒ ﻓﻴﻬﺎ‬
‫ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ‪ . .‬ﺷﺮﻁ ﺍﻹﳝﺎﻥ ﻭﺣﺪ ﺍﻹﺳﻼﻡ ‪ . .‬ﺷﺮﻃﺎ ﻭﺍﺿﺤﺎ ﻭﻧﺼﺎ ﺻـﺮﳛﺎ‪) :‬ﺇﻥ‬
‫ﻛﻨﺘﻢ ﺗﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ( ‪ . .‬ﻭﻻ ﻧﻨﺲ ﻣﺎ ﺳﺒﻖ ﺑﻴﺎﻧﻪ ﻋﻨﺪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﺇﻥ ﺍﷲ ﻻ ﻳﻐﻔﺮ ﺃﻥ ﻳﺸﺮﻙ‬
‫ﺑﻪ ‪ ،‬ﻭﻳﻐﻔﺮ ﻣﺎ ﺩﻭﻥ ﺫﻟﻚ ﳌﻦ ﻳﺸﺎﺀ( ‪. .‬‬
‫ﻣﻦ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﻭﺻﻤﻮﺍ ﺑﺎﻟﺸﺮﻙ ﺑﺎﷲ ‪ ،‬ﻷ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻳﺘﺨﺬﻭﻥ ﺃﺣﺒﺎﺭﻫﻢ ﺃﺭﺑﺎﺑﺎ ﻣـﻦ ﺩﻭﻥ ﺍﷲ ‪ -‬ﻻ ﻷ‪‬ـﻢ‬
‫ﻋﺒﺪﻭﻫﻢ ‪ -‬ﻭﻟﻜﻦ ﻷ‪‬ﻢ ﻗﺒﻠﻮﺍ ﻣﻨﻬﻢ ﺍﻟﺘﺤﻠﻴﻞ ﻭﺍﻟﺘﺤﺮﱘ ؛ ﻭﻣﻨﺤﻮﻫﻢ ﺣﻖ ﺍﳊﺎﻛﻤﻴﺔ ﻭﺍﻟﺘﺸﺮﻳﻊ ‪ -‬ﺍﺑﺘﺪﺍﺀ ﻣﻦ‬
‫ﻋﻨﺪ ﺃﻧﻔﺴﻬﻢ ‪ -‬ﻓﺠﻌﻠﻮﺍ ﺑﺬﻟﻚ ﻣﺸﺮﻛﲔ ‪. .‬‬
‫ﺍﻟﺸﺮﻙ ﺍﻟﺬﻱ ﻳﻐﻔﺮ ﺍﷲ ﻛﻞ ﻣﺎ ﻋﺪﺍﻩ ‪ .‬ﺣﱴ ﺍﻟﻜﺒﺎﺋﺮ ‪. .‬‬
‫" ﻭﺇﻥ ﺯﱏ ﻭﺇﻥ ﺳﺮﻕ ‪ .‬ﻭﺇﻥ ﺷﺮﺏ ﺍﳋﻤﺮ " ‪. .‬‬
‫ﻓﺮﺩ ﺍﻷﻣﺮ ﻛﻠﻪ ﺇﱃ ﺇﻓﺮﺍﺩ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﺑﺎﻷﻟﻮﻫﻴﺔ ‪ .‬ﻭﻣﻦ ﰒ ﺇﻓﺮﺍﺩﻩ ﺑﺎﳊﺎﻛﻤﻴﺔ ‪ .‬ﻓﻬﻲ ﺃﺧﺺ ﺧﺼﺎﺋﺺ‬
‫ﺍﻷﻟﻮﻫﻴﺔ ‪ .‬ﻭﺩﺍﺧﻞ ﻫﺬﺍ ﺍﻟﻨﻄﺎﻕ ﻳﺒﻘﻰ ﺍﳌﺴﻠﻢ ﻣﺴﻠﻤﺎ ﻭﻳﺒﻘﻰ ﺍﳌﺆﻣﻦ ﻣﺆﻣﻨﺎ ‪ .‬ﻭﻳﻄﻤﻊ ﺃﻥ ﻳﻐﻔﺮ ﻟﻪ ﺫﻧﻮﺑﻪ ﻭﻣﻨﻬﺎ‬
‫ﻛﺒﺎﺋﺮﻩ ‪. .‬‬
‫ﺃﻣﺎ ﺧﺎﺭﺝ ﻫﺬﺍ ﺍﻟﻨﻄﺎﻕ ﻓﻬﻮ ﺍﻟﺸﺮﻙ ﺍﻟﺬﻱ ﻻ ﻳﻐﻔﺮﻩ ﺍﷲ ﺃﺑﺪﺍ ‪. .‬‬
‫ﺇﺫ ﻫﻮ ﺷﺮﻁ ﺍﻹﳝﺎﻥ ﻭﺣﺪ ﺍﻹﺳﻼﻡ ‪) .‬ﺇﻥ ﻛﻨﺘﻢ ﺗﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ‪ ) (. .‬ﺍﻟﻈﻼﻝ(‬
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‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪) :‬ﺃﱂ ﺗﺮ ﺇﱃ ﺍﻟﺬﻳﻦ ﻳﺰﻋﻤﻮﻥ ﺃ‪‬ﻢ ﺁﻣﻨﻮﺍ ﲟﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻚ ﻭﻣﺎ ﺃﻧﺰﻝ ﻣﻦ ﻗﺒﻠـﻚ ‪ .‬ﻳﺮﻳـﺪﻭﻥ ﺃﻥ‬
‫ﻳﺘﺤﺎﻛﻤﻮﺍ ﺇﱃ ﺍﻟﻄﺎﻏﻮﺕ ‪ -‬ﻭﻗﺪ ﺃﻣﺮﻭﺍ ﺃﻥ ﻳﻜﻔﺮﻭﺍ ﺑﻪ ‪ -‬ﻭﻳﺮﻳﺪ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻥ ﻳﻀﻠﻬﻢ ﺿﻼﻻ ﺑﻌﻴﺪ‪‬ﺍ ‪(. .‬‬
‫ﺃﱂ ﺗﺮ ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﺠﺐ ﺍﻟﻌﺠﺎﺏ ‪. .‬‬
‫ﻗﻮﻡ ‪ . .‬ﻳﺰﻋﻤﻮﻥ ‪ . .‬ﺍﻹﳝﺎﻥ ‪ .‬ﰒ ﻳﻬﺪﻣﻮﻥ ﻫﺬﺍ ﺍﻟﺰﻋﻢ ﰲ ﺁﻥ ؟! ﻗﻮﻡ )ﻳﺰﻋﻤﻮﻥ ﺃ‪‬ﻢ ﺁﻣﻨﻮﺍ ﲟﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻚ‬
‫ﻭﻣﺎ ﺃﻧﺰﻝ ﻣﻦ ﻗﺒﻠﻚ( ‪ .‬ﰒ ﻻ ﻳﺘﺤﺎﻛﻤﻮﻥ ﺇﱃ ﻣﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻚ ﻭﻣﺎ ﺃﻧﺰﻝ ﻣـﻦ ﻗﺒﻠـﻚ ؟ ﺇﳕـﺎ ﻳﺮﻳـﺪﻭﻥ ﺃﻥ‬
‫ﻳﺘﺤﺎﻛﻤﻮﺍ ﺇﱃ ﺷﻲﺀ ﺁﺧﺮ ‪ ،‬ﻭﺇﱃ ﻣﻨﻬﺞ ﺁﺧﺮ ‪ ،‬ﻭﺇﱃ ﺣﻜﻢ ﺁﺧﺮ ‪. .‬‬
‫ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺘﺤﺎﻛﻤﻮﺍ ﺇﱃ ‪ . .‬ﺍﻟﻄﺎﻏﻮﺕ ‪ . .‬ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻤﺪ ﳑﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻚ ﻭﻣﺎ ﺃﻧﺰﻝ ﻣﻦ ﻗﺒﻠـﻚ ‪ .‬ﻭﻻ‬
‫ﺿﺎﺑﻂ ﻟﻪ ﻭﻻ ﻣﻴﺰﺍﻥ ‪ ،‬ﳑﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻚ ﻭﻣﺎ ﺃﻧﺰﻝ ﻣﻦ ﻗﺒﻠﻚ ‪. .‬‬
‫ﻭﻣﻦ ﰒ ﻓﻬﻮ ‪ . .‬ﻃﺎﻏﻮﺕ ‪ . .‬ﻃﺎﻏﻮﺕ ﺑﺎﺩﻋﺎﺋﻪ ﺧﺎﺻﻴﺔ ﻣﻦ ﺧﻮﺍﺹ ﺍﻷﻟﻮﻫﻴﺔ ‪ .‬ﻭﻃﺎﻏﻮﺕ ﺑﺄﻧﻪ ﻻ ﻳﻘـﻒ‬
‫ﻋﻨﺪ ﻣﻴﺰﺍﻥ ﻣﻀﺒﻮﻁ ﺃﻳﻀﺎ ! ﻭﻫﻢ ﻻ ﻳﻔﻌﻠﻮﻥ ﻫﺬﺍ ﻋﻦ ﺟﻬﻞ ‪ ،‬ﻭﻻ ﻋﻦ ﻇﻦ ‪. .‬‬
‫ﺇﳕﺎ ﻫﻢ ﻳﻌﻠﻤﻮﻥ ﻳﻘﻴﻨﺎ ﻭﻳﻌﺮﻓﻮﻥ ﲤﺎﻣﺎ ‪ ،‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻄﺎﻏﻮﺕ ﳏﺮﻡ ﺍﻟﺘﺤﺎﻛﻢ ﺇﻟﻴﻪ‪) :‬ﻭﻗﺪ ﺃﻣﺮﻭﺍ ﺃﻥ ﻳﻜﻔﺮﻭﺍ ﺑﻪ(‬
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 ‫‪٥٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﻠﻴﺲ ﰲ ﺍﻷﻣﺮ ﺟﻬﺎﻟﺔ ﻭﻻ ﻇﻦ ‪ .‬ﺑﻞ ﻫﻮ ﺍﻟﻌﻤﺪ ﻭﺍﻟﻘﺼﺪ ‪ .‬ﻭﻣﻦ ﰒ ﻻ ﻳﺴﺘﻘﻴﻢ ﺫﻟﻚ ﺍﻟﺰﻋﻢ ‪ .‬ﺯﻋﻢ ﺃ‪‬ـﻢ‬
‫ﺁﻣﻨﻮﺍ ﲟﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻚ ﻭﻣﺎ ﺃﻧﺰﻝ ﻣﻦ ﻗﺒﻠﻚ ! ﺇﳕﺎ ﻫﻮ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ‪‬ﻢ ﺍﻟﻀﻼﻝ ﺍﻟﺬﻱ ﻻ ﻳﺮﺟﻰ ﻣﻨـﻪ‬
‫ﻣﺂﺏ ‪ . .‬ﻭﻳﺮﻳﺪ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻥ ﻳﻀﻠﻬﻢ ﺿﻼﻻ ﺑﻌﻴﺪ‪‬ﺍ ‪. .‬‬
‫ﻓﻬﺬﻩ ﻫﻲ ﺍﻟﻌﻠﺔ ﺍﻟﻜﺎﻣﻨﺔ ﻭﺭﺍﺀ ﺇﺭﺍﺩ‪‬ﻢ ﺍﻟﺘﺤﺎﻛﻢ ﺇﱃ ﺍﻟﻄﺎﻏﻮﺕ ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺪﺍﻓﻊ ﺍﻟﺬﻱ ﻳﺪﻓﻌﻬﻢ ﺇﱃ ﺍﳋﺮﻭﺝ‬
‫ﻣﻦ ﺣﺪ ﺍﻹﳝﺎﻥ ﻭﺷﺮﻃﻪ ﺑﺈﺭﺍﺩ‪‬ﻢ ﺍﻟﺘﺤﺎﻛﻢ ﺇﱃ ﺍﻟﻄﺎﻏﻮﺕ !‬
‫ﻫﺬﺍ ﻫﻮ ﺍﻟﺪﺍﻓﻊ ﻳﻜﺸﻔﻪ ﳍﻢ ‪ .‬ﻟﻌﻠﻬﻢ ﻳﺘﻨﺒﻬﻮﻥ ﻓﲑﺟﻌﻮﺍ ‪ .‬ﻭﻳﻜﺸﻔﻪ ﻟﻠﺠﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ‪ ،‬ﻟﺘﻌﺮﻑ ﻣﻦ ﳛـﺮﻙ‬
‫ﻫﺆﻻﺀ ﻭﻳﻘﻒ ﻭﺭﺍﺀﻫﻢ ﻛﺬﻟﻚ ‪.‬‬
‫ﻭﳝﻀﻲ ﺍﻟﺴﻴﺎﻕ ﰲ ﻭﺻﻒ ﺣﺎﳍﻢ ﺇﺫﺍ ﻣﺎ ﺩﻋﻮﺍ ﺇﱃ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﻭﻣﺎ ﺃﻧﺰﻝ ﻣﻦ ﻗﺒﻠﻪ ‪ . .‬ﺫﻟـﻚ‬
‫ﺍﻟﺬﻱ ﻳﺰﻋﻤﻮﻥ ﺃ‪‬ﻢ ﺁﻣﻨﻮﺍ ﺑﻪ‪:‬‬
‫)ﻭﺇﺫﺍ ﻗﻴﻞ ﳍﻢ‪:‬ﺗﻌﺎﻟﻮﺍ ﺇﱃ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻭﺇﱃ ﺍﻟﺮﺳﻮﻝ ‪ ،‬ﺭﺃﻳﺖ ﺍﳌﻨﺎﻓﻘﲔ ﻳﺼﺪﻭﻥ ﻋﻨﻚ ﺻﺪﻭﺩﺍ( ‪.‬‬
‫ﻳﺎ ﺳﺒﺤﺎﻥ ﺍﷲ !‬
‫ﺇﻥ ﺍﻟﻨﻔﺎﻕ ﻳﺄﰉ ﺇﻻ ﺃﻥ ﻳﻜﺸﻒ ﻧﻔﺴﻪ !‬
‫ﻭﻳﺄﰉ ﺇﻻ ﺃﻥ ﻳﻨﺎﻗﺾ ﺑﺪﻳﻬﻴﺎﺕ ﺍﳌﻨﻄﻖ ﺍﻟﻔﻄﺮﻱ ‪. .‬‬
‫ﻭﺇﻻ ﻣﺎ ﻛﺎﻥ ﻧﻔﺎﻗﺎ ‪. . .‬‬
‫ﺇﻥ ﺍﳌﻘﺘﻀﻰ ﺍﻟﻔﻄﺮﻱ ﺍﻟﺒﺪﻳﻬﻲ ﻟﻺﳝﺎﻥ ‪ ،‬ﺃﻥ ﻳﺘﺤﺎﻛﻢ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﻣﺎ ﺁﻣﻦ ﺑﻪ ‪ ،‬ﻭﺇﱃ ﻣﻦ ﺁﻣﻦ ﺑﻪ ‪ .‬ﻓﺈﺫﺍ ﺯﻋﻢ‬
‫ﺃﻧﻪ ﺁﻣﻦ ﺑﺎﷲ ﻭﻣﺎ ﺃﻧﺰﻝ ‪ ،‬ﻭﺑﺎﻟﺮﺳﻮﻝ ﻭﻣﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻪ ‪ .‬ﰒ ﺩﻋﻲ ﺇﱃ ﻫﺬﺍ ﺍﻟﺬﻱ ﺁﻣﻦ ﺑﻪ ‪ ،‬ﻟﻴﺘﺤﺎﻛﻢ ﺇﱃ ﺃﻣـﺮﻩ‬
‫ﻭﺷﺮﻋﻪ ﻭﻣﻨﻬﺠﻪ ؛ ﻛﺎﻧﺖ ﺍﻟﺘﻠﺒﻴﻪ ﺍﻟﻜﺎﻣﻠﺔ ﻫﻲ ﺍﻟﺒﺪﻳﻬﻴﺔ ﺍﻟﻔﻄﺮﻳﺔ ‪ .‬ﻓﺄﻣﺎ ﺣﲔ ﻳﺼﺪ ﻭﻳـﺄﰉ ﻓﻬـﻮ ﳜـﺎﻟﻒ‬
‫ﺍﻟﺒﺪﻳﻬﻴﺔ ﺍﻟﻔﻄﺮﻳﺔ ‪ .‬ﻭﻳﻜﺸﻒ ﻋﻦ ﺍﻟﻨﻔﺎﻕ ‪ .‬ﻭﻳﻨﱮ ﺀ ﻋﻦ ﻛﺬﺏ ﺍﻟﺰﻋﻢ ﺍﻟﺬﻱ ﺯﻋﻤﻪ ﻣﻦ ﺍﻹﳝﺎﻥ !‬
‫ﻭﺇﱃ ﻫﺬﻩ ﺍﻟﺒﺪﻳﻬﻴﺔ ﺍﻟﻔﻄﺮﻳﺔ ﳛﺎﻛﻢ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺰﻋﻤﻮﻥ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺭﺳـﻮﻟﻪ ‪ .‬ﰒ ﻻ‬
‫ﻳﺘﺤﺎﻛﻤﻮﻥ ﺇﱃ ﻣﻨﻬﺞ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ‪ .‬ﺑﻞ ﻳﺼﺪﻭﻥ ﻋﻦ ﺫﻟﻚ ﺍﳌﻨﻬﺞ ﺣﲔ ﻳﺪﻋﻮﻥ ﺇﻟﻴﻪ ﺻﺪﻭﺩﺍ !‬
‫ﰒ ﻳﻌﺮﺽ ﻣﻈﻬﺮﺍ ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻟﻨﻔﺎﻕ ﰲ ﺳﻠﻮﻛﻬﻢ ؛ ﺣﲔ ﻳﻘﻌﻮﻥ ﰲ ﻭﺭﻃﺔ ﺃﻭ ﻛﺎﺭﺛﺔ ﺑﺴﺒﺐ ﻋﺪﻡ ﺗﻠﺒﻴﺘـﻬﻢ‬
‫ﻟﻠﺪﻋﻮﺓ ﺇﱃ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻭﺇﱃ ﺍﻟﺮﺳﻮﻝ ؛ ﺃﻭ ﺑﺴﺒﺐ ﻣﻴﻠﻬﻢ ﺇﱃ ﺍﻟﺘﺤﺎﻛﻢ ﺇﱃ ﺍﻟﻄﺎﻏﻮﺕ ‪ .‬ﻭﻣﻌﺎﺫﻳﺮﻫﻢ ﻋﻨـﺪ‬
‫ﺫﻟﻚ ‪ .‬ﻭﻫﻲ ﻣﻌﺎﺫﻳﺮ ﺍﻟﻨﻔﺎﻕ‪) :‬ﻓﻜﻴﻒ ﺇﺫﺍ ﺃﺻﺎﺑﺘﻬﻢ ﻣﺼﻴﺒﺔ ‪ -‬ﲟﺎ ﻗﺪﻣﺖ ﺃﻳﺪﻳﻬﻢ ‪ -‬ﰒ ﺟـﺎﺅﻭﻙ ﳛﻠﻔـﻮﻥ‬
‫ﺑﺎﷲ‪:‬ﺇﻥ ﺃﺭﺩﻧﺎ ﺇﻻ ﺇﺣﺴﺎﻧﺎ ﻭﺗﻮﻓﻴﻘﺎ( ‪. .‬‬
‫ﻭﻫﺬﻩ ﺍﳌﺼﻴﺒﺔ ﻗﺪ ﺗﺼﻴﺒﻬﻢ ﺑﺴﺒﺐ ﺍﻧﻜﺸﺎﻑ ﺃﻣﺮﻫﻢ ﰲ ﻭﺳﻂ ﺍﳉﻤﺎﻋﺔ ﺍﳌـﺴﻠﻤﺔ ‪ -‬ﻳﻮﻣـﺬﺍﻙ ‪ -‬ﺣﻴـﺚ‬
‫ﻳﺼﺒﺤﻮﻥ ﻣﻌﺮﺿﲔ ﻟﻠﻨﺒﺬ ﻭﺍﳌﻘﺎﻃﻌﺔ ﻭﺍﻻﺯﺩﺭﺍﺀ ﰲ ﺍﻟﻮﺳﻂ ﺍﳌﺴﻠﻢ ‪ .‬ﻓﻤﺎ ﻳﻄﻴﻖ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﺮﻯ ﻣـﻦ‬
‫ﺑﻴﻨﻪ ﻧﺎﺳﺎ ﻳﺰﻋﻤﻮﻥ ﺃ‪‬ﻢ ﺁﻣﻨﻮﺍ ﺑﺎﷲ ﻭﻣﺎ ﺃﻧﺰﻝ ‪ ،‬ﻭﺑﺎﻟﺮﺳﻮﻝ ﻭﻣﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻪ ؛ ﰒ ﳝﻴﻠﻮﻥ ﺇﱃ ﺍﻟﺘﺤـﺎﻛﻢ ﻟﻐـﲑ‬
‫ﺷﺮﻳﻌﺔ ﺍﷲ ؛ ﺃﻭ ﻳﺼﺪﻭﻥ ﺣﲔ ﻳﺪﻋﻮﻥ ﺇﱃ ﺍﻟﺘﺤﺎﻛﻢ ﺇﻟﻴﻬﺎ ‪. .‬‬

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 ‫‪٥٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺇﳕﺎ ﻳﻘﺒﻞ ﻣﺜﻞ ﻫﺬﺍ ﰲ ﳎﺘﻤﻊ ﻻ ﺇﺳﻼﻡ ﻟﻪ ﻭﻻ ﺇﳝﺎﻥ ‪ .‬ﻭﻛﻞ ﻣﺎ ﻟﻪ ﻣﻦ ﺍﻹﳝﺎﻥ ﺯﻋﻢ ﻛﺰﻋﻢ ﻫﺆﻻﺀ ؛ ﻭﻛﻞ ﻣﺎ‬
‫ﻟﻪ ﻣﻦ ﺍﻹﺳﻼﻡ ﺩﻋﻮﻯ ﻭﺃﲰﺎﺀ !‬
‫ﺃﻭ ﻗﺪ ﺗﺼﻴﺒﻬﻢ ﺍﳌﺼﻴﺒﺔ ﻣﻦ ﻇﻠﻢ ﻳﻘﻊ ‪‬ﻢ ؛ ﻧﺘﻴﺠﺔ ﺍﻟﺘﺤﺎﻛﻢ ﺇﱃ ﻏﲑ ﻧﻈﺎﻡ ﺍﷲ ﺍﻟﻌﺎﺩﻝ ؛ ﻭﻳﻌﻮﺩﻭﻥ ﺑﺎﳋﻴﺒـﺔ‬
‫ﻭﺍﻟﻨﺪﺍﻣﺔ ﻣﻦ ﺍﻻﺣﺘﻜﺎﻡ ﺇﱃ ﺍﻟﻄﺎﻏﻮﺕ ؛ ﰲ ﻗﻀﻴﺔ ﻣﻦ ﻗﻀﺎﻳﺎﻫﻢ ‪.‬‬
‫ﺃﻭ ﻗﺪ ﺗﺼﻴﺒﻬﻢ ﺍﳌﺼﻴﺒﺔ ﺍﺑﺘﻼﺀ ﻣﻦ ﺍﷲ ﳍﻢ ‪ .‬ﻟﻌﻠﻬﻢ ﻳﺘﻔﻜﺮﻭﻥ ﻭﻳﻬﺘﺪﻭﻥ ‪. .‬‬
‫ﻭﺃﻳﺎﻣﺎ ﻣﺎ ﻛﺎﻥ ﺳﺒﺐ ﺍﳌﺼﻴﺒﺔ ؛ ﻓﺎﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﻳﺴﺄﻝ ﻣﺴﺘﻨﻜﺮﺍ‪:‬ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺍﳊﺎﻝ ﺣﻴﻨﺌـﺬ ! ﻛﻴـﻒ‬
‫ﻳﻌﻮﺩﻭﻥ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﳛﻠﻔﻮﻥ ﺑﺎﷲ ﺇﻥ ﺃﺭﺩﻧﺎ ﺇﻻ ﺇﺣﺴﺎﻧﺎ ﻭﺗﻮﻓﻴﻘﺎ( ‪. . .‬‬
‫ﺇ‪‬ﺎ ﺣﺎﻝ ﳐﺰﻳﺔ ‪. .‬‬
‫ﺣﲔ ﻳﻌﻮﺩﻭﻥ ﺷﺎﻋﺮﻳﻦ ﲟﺎ ﻓﻌﻠﻮﺍ ‪ . .‬ﻏﲑ ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﻣﻮﺍﺟﻬﺔ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﲝﻘﻴﻘـﺔ‬
‫ﺩﻭﺍﻓﻌﻬﻢ ‪ .‬ﻭﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﳛﻠﻔﻮﻥ ﻛﺎﺫﺑﲔ‪:‬ﺃ‪‬ﻢ ﻣﺎ ﺃﺭﺍﺩﻭﺍ ﺑﺎﻟﺘﺤﺎﻛﻢ ﺇﱃ ﺍﻟﻄﺎﻏﻮﺕ ‪ -‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻫﻨﺎ ﻫﻮ‬
‫ﻋﺮﻑ ﺍﳉﺎﻫﻠﻴﺔ ‪ -‬ﺇﻻ ﺭﻏﺒﺔ ﰲ ﺍﻹﺣﺴﺎﻥ ﻭﺍﻟﺘﻮﻓﻴﻖ !‬
‫ﻭﻫﻲ ﺩﺍﺋﻤﺎ ﺩﻋﻮﻯ ﻛﻞ ﻣﻦ ﳛﻴﺪﻭﻥ ﻋﻦ ﺍﻻﺣﺘﻜﺎﻡ ﺇﱃ ﻣﻨﻬﺞ ﺍﷲ ﻭﺷﺮﻳﻌﺘﻪ‪:‬‬
‫ﺃ‪‬ﻢ ﻳﺮﻳﺪﻭﻥ ﺍﺗﻘﺎﺀ ﺍﻹﺷﻜﺎﻻﺕ ﻭﺍﳌﺘﺎﻋﺐ ﻭﺍﳌﺼﺎﻋﺐ ‪ ،‬ﺍﻟﱵ ﺗﻨﺸﺄ ﻣﻦ ﺍﻻﺣﺘﻜﺎﻡ ﺇﱃ ﺷﺮﻳﻌﺔ ﺍﷲ ! ﻭﻳﺮﻳﺪﻭﻥ‬
‫ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﺍﻟﻌﻨﺎﺻﺮ ﺍﳌﺨﺘﻠﻔﺔ ﻭﺍﻻﲡﺎﻫﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﻭﺍﻟﻌﻘﺎﺋﺪ ﺍﳌﺨﺘﻠﻔﺔ ‪. .‬‬
‫ﺇ‪‬ﺎ ﺣﺠﺔ ﺍﻟﺬﻳﻦ ﻳﺰﻋﻤﻮﻥ ﺍﻹﳝﺎﻥ ‪ -‬ﻭﻫﻢ ﻏﲑ ﻣﺆﻣﻨﲔ ‪ -‬ﻭﺣﺠﺔ ﺍﳌﻨﺎﻓﻘﲔ ﺍﳌﻠﺘﻮﻳﻦ ‪. .‬‬
‫ﻫﻲ ﻫﻲ ﺩﺍﺋﻤﺎ ﻭﰲ ﻛﻞ ﺣﲔ !‬
‫ﻭﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻳﻜﺸﻒ ﻋﻨﻬﻢ ﻫﺬﺍ ﺍﻟﺮﺩﺍﺀ ﺍﳌﺴﺘﻌﺎﺭ ‪ .‬ﻭﳜﱪ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،‬ﺃﻧﻪ ﻳﻌﻠـﻢ‬
‫ﺣﻘﻴﻘﺔ ﻣﺎ ﺗﻨﻄﻮﻱ ﻋﻠﻴﻪ ﺟﻮﺍﳓﻬﻢ ‪ .‬ﻭﻣﻊ ﻫﺬﺍ ﻳﻮﺟﻬﻪ ﺇﱃ ﺃﺧﺬﻫﻢ ﺑﺎﻟﺮﻓﻖ ‪ ،‬ﻭﺍﻟﻨﺼﺢ ﳍﻢ ﺑﺎﻟﻜﻒ ﻋﻦ ﻫـﺬﺍ‬
‫ﺍﻻﻟﺘﻮﺍﺀ‪:‬‬
‫)ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﻌﻠﻢ ﺍﷲ ﻣﺎ ﰲ ﻗﻠﻮ‪‬ﻢ ‪ .‬ﻓﺄﻋﺮﺽ ﻋﻨﻬﻢ ﻭﻋﻈﻬﻢ ‪ ،‬ﻭﻗﻞ ﳍﻢ ﰲ ﺃﻧﻔﺴﻬﻢ ﻗﻮﻻ ﺑﻠﻴﻐﺎ( ‪. .‬‬
‫ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﳜﻔﻮﻥ ﺣﻘﻴﻘﺔ ﻧﻮﺍﻳﺎﻫﻢ ﻭﺑﻮﺍﻋﺜﻬﻢ ؛ ﻭﳛﺘﺠﻮﻥ ‪‬ﺬﻩ ﺍﳊﺠﺞ ‪ ،‬ﻭﻳﻌﺘﺬﺭﻭﻥ ‪‬ﺬﻩ ﺍﳌﻌﺎﺫﻳﺮ ‪ .‬ﻭﺍﷲ‬
‫ﻳﻌﻠﻢ ﺧﺒﺎﻳﺎ ﺍﻟﻀﻤﺎﺋﺮ ﻭﻣﻜﻨﻮﻧﺎﺕ ﺍﻟﺼﺪﻭﺭ ‪. .‬‬
‫ﻭﻟﻜﻦ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﻣﺘﺒﻌﺔ ‪ -‬ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ‪ -‬ﻣﻊ ﺍﳌﻨﺎﻓﻘﲔ ﻛﺎﻧـﺖ ﻫـﻲ ﺍﻹﻏـﻀﺎﺀ ﻋﻨـﻬﻢ ‪،‬‬
‫ﻭﺃﺧﺬﻫﻢ ﺑﺎﻟﺮﻓﻖ ‪ ،‬ﻭﺍﻃﺮﺍﺩ ﺍﳌﻮﻋﻈﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ‪. .‬‬
‫ﻭﺍﻟﺘﻌﺒﲑ ﺍﻟﻌﺠﻴﺐ‪ :‬ﻭﻗﻞ ﳍﻢ ‪ . .‬ﰲ ﺃﻧﻔﺴﻬﻢ ‪ . .‬ﻗﻮﻻ ﺑﻠﻴﻐ‪‬ﺎ ‪ .‬ﺗﻌﺒﲑ ﻣﺼﻮﺭ ‪ . .‬ﻛﺄﳕﺎ ﺍﻟﻘﻮﻝ ﻳﻮﺩﻉ ﻣﺒﺎﺷـﺮﺓ‬
‫ﰲ ﺍﻷﻧﻔﺲ ‪ ،‬ﻭﻳﺴﺘﻘﺮ ﻣﺒﺎﺷﺮﺓ ﰲ ﺍﻟﻘﻠﻮﺏ ‪ .‬ﻭﻫﻮ ﻳﺮﻏﺒﻬﻢ ﰲ ﺍﻟﻌﻮﺩﺓ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﺍﻻﻃﻤﺌﻨـﺎﻥ ﺇﱃ‬
‫ﻛﻨﻒ ﺍﷲ ﻭﻛﻨﻒ ﺭﺳﻮﻟﻪ ‪. .‬‬
‫ﺑﻌﺪ ﻛﻞ ﻣﺎ ﺑﺪﺍ ﻣﻨﻬﻢ ﻣﻦ ﺍﳌﻴﻞ ﺇﱃ ﺍﻹﺣﺘﻜﺎﻡ ﺇﱃ ﺍﻟﻄﺎﻏﻮﺕ ؛ ﻭﻣﻦ ﺍﻟﺼﺪﻭﺩ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ ﺣﲔ ﻳﺪﻋﻮﻥ ﺇﱃ ﺍﻟﺘﺤﺎﻛﻢ ﺇﱃ ﺍﷲ ﻭﺍﻟﺮﺳﻮﻝ ‪. .‬‬

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 ‫‪٥٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﺎﻟﺘﻮﺑﺔ ﺑﺎ‪‬ﺎ ﻣﻔﺘﻮﺡ ‪ ،‬ﻭﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺍﷲ ﱂ ﻳﻔﺖ ﺍﻭﺍ‪‬ﺎ ﺑﻌﺪ ؛ ﻭﺍﺳﺘﻐﻔﺎﺭﻫﻢ ﺍﷲ ﻣﻦ ﺍﻟـﺬﻧﺐ ‪ ،‬ﻭﺍﺳـﺘﻐﻔﺎﺭ‬
‫ﺍﻟﺮﺳﻮﻝ ﳍﻢ ‪ ،‬ﻓﻴﻪ ﺍﻟﻘﺒﻮﻝ !‬
‫ﻭﻟﻜﻨﻪ ﻗﺒﻞ ﻫﺬﺍ ﻛﻠﻪ ﻳﻘﺮﺭ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺳﺎﺳﻴﺔ‪:‬‬
‫ﻭﻫﻲ ﺃﻥ ﺍﷲ ﻗﺪ ﺃﺭﺳﻞ ﺭﺳﻠﻪ ﻟﻴﻄﺎﻋﻮﺍ ‪ -‬ﺑﺈﺫﻧﻪ ‪ -‬ﻻ ﻟﻴﺨﺎﻟﻒ ﻋﻦ ﺃﻣﺮﻫﻢ ‪ .‬ﻭﻻ ﻟﻴﻜﻮﻧﻮﺍ ﳎـﺮﺩ ﻭﻋـﺎﻅ !‬
‫ﻭﳎﺮﺩ ﻣﺮﺷﺪﻳﻦ ! ) ﺍﻟﻈﻼﻝ(‬
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‫‪ -٨‬ﲢﺬﻳﺮ ﺍﻟﺪﺍﻋﻴﺔ ﺍﻹﺳﻼﻣﻲ ﻟﻴﺚ ﺷﺒﻴﻼﺕ ﰲ ﺍﻟﺴﺠﻦ ﺍﻟﱰﻻﺀ ﻣﻦ ﺍﳉﻠﻮﺱ ﻣﻊ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻭﺍﳌﻘﺪﺳﻲ‬
‫ﻭﻫﺬﺍ ﺃﻣﺮ ﻃﺒﻴﻌﻲ ﻓﻜﻞ ﺇﻧﺎﺀ ﺑﺎﻟﺬﻱ ﻓﻴﻪ ﻳﻨﻀﺢ‪.‬‬
‫ﻭﺍﻟﺴﺒﺐ ﰲ ﻫﺬﺍ ﺃﻥ ﻫﻨﺎﻙ ﻓﺎﺭﻗﺎ ﻛﺒﲑﺍ ﺑﲔ ﻓﻜﺮ ﺍﳊﺮﻛﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻷﺭﺩﻥ ﻭﻣﺎ ﺁﻟﺖ ﺇﻟﻴﻪ ﺃﺧﲑﺍ ﻭﺑـﲔ‬
‫ﻓﻜﺮ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻭﺍﳌﻘﺪﺳﻲ‬
‫ﻓﻬﺬﺍﻥ ﻳﺄﺧﺬﺍﻥ ﻋﻠﻰ ﺍﳊﺮﻛﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻧﻌﺪﺍﻡ ﺍﻟﻮﻻﺀ ﻭﺍﻟﱪﺍﺀ ﻋﻨﺪﻫﺎ ﻭﺇﳝﺎ‪‬ﺎ ﲟﺎ ﻳﺴﻤﻰ ﻟﻌﺒـﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴـﺔ‬
‫ﻭﺇﳝﺎ‪‬ﺎ ﺑﻠﻌﺒﺔ ﺍﻟﱪﳌﺎﻥ ﻭﺇﳝﺎ‪‬ﺎ ﲟﺎ ﻳﺴﻤﻰ ﺣﻮﺍﺭ ﺍﻷﺩﻳﺎﻥ ﻭﲢﺮﳝﻬﺎ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﻣﻠﻴﻚ ﺍﻟﺰﻣﺎﻥ ﻣﻬﻤﺎ ﻓﻌﻞ ﻣـﻦ‬
‫ﻣﻮﺑﻘﺎﺕ ﻭﺟﺮﺍﺋﻢ ﻭﻭﺿﻊ ﻳﺪﻫﺎ ﺑﻴﺪ ﺍﻟﻄﺎﻏﻮﺕ ﻭﻏﲑ ﺫﻟﻚ‬
‫ﻓﻼ ﻟﻘﺎﺀ ﺑﲔ ﺍﳌﻨﻬﺠﲔ ﺑﺘﺎﺗﺎ ﻭﻻ ﺍﻟﻄﺮﻳﻘﲔ‬
‫ﻭﻣﻦ ﰒ ﻛﺎﻥ ﺷﺒﻴﻼﺕ ﳛﺬﺭ ﻣﻨﻬﻤﺎ ﻭﻫﻮ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻋﺎﺟﺰ ﻫﻮ ﻭﲨﺎﻋﺘﻪ ﻋﻦ ﺍﻟﻮﻗﻮﻑ ﰲ ﻭﺟﻬﻬﻤﺎ‬
‫ﻧﻌﻢ ﻟﻘﺪ ﺳﻘﻄﺖ ﺍﳊﺮﻛﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﺒﻨﻮﻥ ﻋﻠﻴﻬﺎ ﺍﻵﻣﺎﻝ ﺍﻟﻌﺮﺍﺽ‬
‫ﺑﻞ ﺗﺴﺘﻐﻞ ﺍﻵﻥ ﺃﺑﺸﻊ ﺍﺳﺘﻐﻼﻝ ﻣﻦ ﺗﺸﻮﻳﻪ ﲰﻌﺔ ﺍﻟﺘﻴﺎﺭ ﺍﳉﻬﺎﺩﻱ ﻟﻜﻲ ﻳﺮﺿﻰ ﻋﻨﻬﺎ ﺍﻟﻄﺎﻏﻮﺕ‬
‫ﲔ{‬ ‫ﺿ ‪‬ﻮﹾﺍ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﻓِﺈ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ‪‬ﺮﺿ‪‬ﻰ ‪‬ﻋ ِﻦ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ِﻡ ﺍﹾﻟﻔﹶﺎﺳِـ ِﻘ ‪‬‬
‫ﺿ ‪‬ﻮﹾﺍ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﻓﺈِﻥ ‪‬ﺗ ‪‬ﺮ ‪‬‬
‫ﺤِﻠﻔﹸﻮ ﹶﻥ ﹶﻟ ﹸﻜ ‪‬ﻢ ِﻟ‪‬ﺘ ‪‬ﺮ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻳ ‪‬‬
‫)‪ (٩٦‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‬
‫ﺤﻜﹶـ ِﻢ‬ ‫ﻭﰲ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ ‪ - ٤١٠١‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺳ ‪‬ﻮ‪‬ﻳ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﺳﻌِﻴ ٍﺪ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﺮﻭ‪‬ﺍ ﹸﻥ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣﻌ‪‬ﺎ ِﻭ‪‬ﻳ ﹶﺔ ﻋ‪‬ـ ‪‬ﻦ ‪‬ﻋﺒ‪‬ـ ِﺪ ﺍﹾﻟ ‪‬‬
‫ﺐ ﻋ‪ ‬ﻦ ﹶﺃﺑِﻰ ﹸﺃﻣ‪‬ﺎ ‪‬ﻣ ﹶﺔ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻗﹶﺎ ﹶﻝ » ِﻣ ‪‬ﻦ ‪‬ﺷ ‪‬ﺮ‬ ‫ﺴﺪ‪‬ﻭ ِﺳ ‪‬ﻰ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺷ ‪‬ﻬ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ ‪‬ﻮ ‪‬ﺷ ٍ‬ ‫ﺍﻟ ‪‬‬
‫ﺐ ﺁ ِﺧ ‪‬ﺮ‪‬ﺗ ‪‬ﻪ ِﺑ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﹶﻏ‪‬ﻴ ِﺮ ِﻩ «‪.‬‬
‫ﺱ ‪‬ﻣ‪‬ﻨ ِﺰﹶﻟ ﹰﺔ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﹶﺃ ﹾﺫ ‪‬ﻫ ‪‬‬
‫ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺇﻥ ﺍﻗﺘﻨﺎﻉ ﺍﳌﺴﻠﻢ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﻴﻘﲔ ﺍﳉﺎﺯﻡ ‪ ،‬ﺍﻟﺬﻱ ﻻ ﺃﺭﺟﺤﺔ ﻓﻴﻪ ﻭﻻ ﺗﺮﺩﺩ ‪ ،‬ﺑﺄﻥ ﺩﻳﻨﻪ ﻫﻮ ﺍﻟﺪﻳﻦ ﺍﻟﻮﺣﻴـﺪ‬
‫ﺍﻟﺬﻱ ﻳﻘﺒﻠﻪ ﺍﷲ ﻣﻦ ﺍﻟﻨﺎﺱ ‪ -‬ﺑﻌﺪ ﺭﺳﺎﻟﺔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺑﺄﻥ ﻣﻨﻬﺠﻪ ﺍﻟﺬﻱ ﻛﻠﻔﻪ ﺍﷲ ﺃﻥ ﻳﻘﻴﻢ‬
‫ﺍﳊﻴﺎﺓ ﻋﻠﻴﻪ ‪ ،‬ﻣﻨﻬﺞ ﻣﺘﻔﺮﺩ ؛ ﻻ ﻧﻈﲑ ﻟﻪ ﺑﲔ ﺳﺎﺋﺮ ﺍﳌﻨﺎﻫﺞ ؛ ﻭﻻ ﳝﻜﻦ ﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻨﻪ ﲟﻨـﻬﺞ ﺁﺧـﺮ ؛ ﻭﻻ‬
‫ﳝﻜﻦ ﺃﻥ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ ﻣﻨﻬﺞ ﺁﺧﺮ ؛ ﻭﻻ ﺗﺼﻠﺢ ﺍﳊﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ﻭﻻ ﺗﺴﺘﻘﻴﻢ ﺇﻻ ﺃﻥ ﺗﻘﻮﻡ ﻋﻠﻰ ﻫـﺬﺍ ﺍﳌﻨـﻬﺞ‬
‫ﻭﺣﺪﻩ ﺩﻭﻥ ﺳﻮﺍﻩ ؛ ﻭﻻ ﻳﻌﻔﻴﻪ ﺍﷲ ﻭﻻ ﻳﻐﻔﺮ ﻟﻪ ﻭﻻ ﻳﻘﺒﻠﻪ ﺇﻻ ﺇﺫﺍ ﻫﻮ ﺑﺬﻝ ﺟﻬﺪ ﻃﺎﻗﺘﻪ ﰲ ﺇﻗﺎﻣﺔ ﻫﺬﺍ ﺍﳌﻨﻬﺞ‬
‫ﺑﻜﻞ ﺟﻮﺍﻧﺒﻪ‪:‬‬

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 ‫‪٥٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ؛ ﱂ ﻳﺄﻝ ﰲ ﺫﻟﻚ ﺟﻬﺪﺍ ‪ ،‬ﻭﱂ ﻳﻘﺒﻞ ﻣﻦ ﻣﻨﻬﺠﻪ ﺑﺪﻳﻼ ‪ -‬ﻭﻻ ﰲ ﺟﺰﺀ ﻣﻨﻪ ﺻـﻐﲑ‬
‫‪ -‬ﻭﱂ ﳜﻠﻂ ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﻱ ﻣﻨﻬﺞ ﺁﺧﺮ ﰲ ﺗﺼﻮﺭ ﺍﻋﺘﻘﺎﺩﻱ ‪ ،‬ﻭﻻ ﰲ ﻧﻈﺎﻡ ﺍﺟﺘﻤـﺎﻋﻲ ‪ ،‬ﻭﻻ ﰲ ﺃﺣﻜـﺎﻡ‬
‫ﺗﺸﺮﻳﻌﻴﺔ ‪ ،‬ﺇﻻ ﻣﺎ ﺍﺳﺘﺒﻘﺎﻩ ﺍﷲ ﰲ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻣﻦ ﺷﺮﺍﺋﻊ ﻣﻦ ﻗﺒﻠﻨﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪. .‬‬
‫ﺇﻥ ﺍﻗﺘﻨﺎﻉ ﺍﳌﺴﻠﻢ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﻴﻘﲔ ﺍﳉﺎﺯﻡ ‪‬ﺬﺍ ﻛﻠﻪ ﻫﻮ ‪ -‬ﻭﺣﺪﻩ ‪ -‬ﺍﻟﺬﻱ ﻳﺪﻓﻌـﻪ ﻟﻼﺿـﻄﻼﻉ ﺑﻌـﺐﺀ‬
‫ﺍﻟﻨﻬﻮﺽ ﺑﺘﺤﻘﻴﻖ ﻣﻨﻬﺞ ﺍﷲ ﺍﻟﺬﻱ ﺭﺿﻴﻪ ﻟﻠﻨﺎﺱ ؛ ﰲ ﻭﺟﻪ ﺍﻟﻌﻘﺒﺎﺕ ﺍﻟـﺸﺎﻗﺔ ‪ ،‬ﻭﺍﻟﺘﻜـﺎﻟﻴﻒ ﺍﳌـﻀﻨﻴﺔ ‪،‬‬
‫ﻭﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﻌﻨﻴﺪﺓ ‪ ،‬ﻭﺍﻟﻜﻴﺪ ﺍﻟﻨﺎﺻﺐ ‪ ،‬ﻭﺍﻷﱂ ﺍﻟﺬﻱ ﻳﻜﺎﺩ ﳚﺎﻭﺯ ﺍﻟﻄﺎﻗﺔ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﻥ ‪. .‬‬
‫ﻭﺇﻻ ﻓﻤﺎ ﺍﻟﻌﻨﺎﺀ ﰲ ﺃﻣﺮ ﻳﻐﲏ ﻋﻨﻪ ﻏﲑﻩ ‪ -‬ﳑﺎ ﻫﻮ ﻗﺎﺋﻢ ﰲ ﺍﻷﺭﺽ ﻣﻦ ﺟﺎﻫﻠﻴﺔ ‪ . .‬ﺳـﻮﺍﺀ ﻛﺎﻧـﺖ ﻫـﺬﻩ‬
‫ﺍﳉﺎﻫﻠﻴﺔ ﳑﺜﻠﺔ ﰲ ﻭﺛﻨﻴﺔ ﺍﻟﺸﺮﻙ ‪ ،‬ﺃﻭ ﰲ ﺍﳓﺮﺍﻑ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﺃﻭ ﰲ ﺍﻹﳊﺎﺩ ﺍﻟﺴﺎﻓﺮ ‪. .‬‬
‫ﺑﻞ ﻣﺎ ﺍﻟﻌﻨﺎﺀ ﰲ ﺇﻗﺎﻣﺔ ﺍﳌﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻔﻮﺍﺭﻕ ﺑﻴﻨﻪ ﻭﺑﲔ ﻣﻨﺎﻫﺞ ﺃﻫﻞ ﺍﻟﻜﺘـﺎﺏ ﺃﻭ ﻏﲑﻫـﻢ‬
‫ﻗﻠﻴﻠﺔ ؛ ﳝﻜﻦ ﺍﻻﻟﺘﻘﺎﺀ ﻋﻠﻴﻬﺎ ﺑﺎﳌﺼﺎﳊﺔ ﻭﺍﳌﻬﺎﺩﻧﺔ ؟‬
‫ﺇﻥ ﺍﻟﺬﻳﻦ ﳛﺎﻭﻟﻮﻥ ﲤﻴﻴﻊ ﻫﺬﻩ ﺍﳌﻔﺎﺻﻠﺔ ﺍﳊﺎﲰﺔ ‪ ،‬ﺑﺎﺳﻢ ﺍﻟﺘﺴﺎﻣﺢ ﻭﺍﻟﺘﻘﺮﻳﺐ ﺑﲔ ﺃﻫﻞ ﺍﻷﺩﻳﺎﻥ ﺍﻟـﺴﻤﺎﻭﻳﺔ ‪،‬‬
‫ﳜﻄﺌﻮﻥ ﻓﻬﻢ ﻣﻌﲎ ﺍﻷﺩﻳﺎﻥ ﻛﻤﺎ ﳜﻄﺌﻮﻥ ﻓﻬﻢ ﻣﻌﲎ ﺍﻟﺘﺴﺎﻣﺢ ‪ .‬ﻓﺎﻟﺪﻳﻦ ﻫﻮ ﺍﻟﺪﻳﻦ ﺍﻷﺧﲑ ﻭﺣﺪﻩ ﻋﻨﺪ ﺍﷲ ‪.‬‬
‫ﻭﺍﻟﺘﺴﺎﻣﺢ ﻳﻜﻮﻥ ﰲ ﺍﳌﻌﺎﻣﻼﺕ ﺍﻟﺸﺨﺼﻴﺔ ‪ ،‬ﻻ ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻻﻋﺘﻘﺎﺩﻱ ﻭﻻ ﰲ ﺍﻟﻨﻈﺎﻡ ﺍﻻﺟﺘﻤﺎﻋﻲ ‪. .‬‬
‫ﺇ‪‬ﻢ ﳛﺎﻭﻟﻮﻥ ﲤﻴﻴﻊ ﺍﻟﻴﻘﲔ ﺍﳉﺎﺯﻡ ﰲ ﻧﻔﺲ ﺍﳌﺴﻠﻢ ﺑﺄﻥ ﺍﷲ ﻻ ﻳﻘﺒﻞ ﺩﻳﻨﺎ ﺇﻻ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﺑﺄﻥ ﻋﻠﻴﻪ ﺃﻥ ﳛﻘﻖ‬
‫ﻣﻨﻬﺞ ﺍﷲ ﺍﳌﻤﺜﻞ ﰲ ﺍﻹﺳﻼﻡ ﻭﻻ ﻳﻘﺒﻞ ﺩﻭﻧﻪ ﺑﺪﻳﻼ ؛ ﻭﻻ ﻳﻘﺒﻞ ﻓﻴﻪ ﺗﻌﺪﻳﻼ ‪ -‬ﻭﻟﻮ ﻃﻔﻴﻔﺎ ‪ -‬ﻫـﺬﺍ ﺍﻟـﻴﻘﲔ‬
‫ﺍﻟﺬﻱ ﻳﻨﺸﺌﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻫﻮ ﻳﻘﺮﺭ‪:‬‬
‫)ﺇﻥ ﺍﻟﺪﻳﻦ ﻋﻨﺪ ﺍﷲ ﺍﻹﺳﻼﻡ( ‪. .‬‬
‫)ﻭﻣﻦ ﻳﺒﺘﻎ ﻏﲑ ﺍﻹﺳﻼﻡ ﺩﻳﻨﺎ ﻓﻠﻦ ﻳﻘﺒﻞ ﻣﻨﻪ( ‪. .‬‬
‫)ﻭﺍﺣﺬﺭﻫﻢ ﺃﻥ ﻳﻔﺘﻨﻮﻙ ﻋﻦ ﺑﻌﺾ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺇﻟﻴﻚ( ‪. .‬‬
‫)ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﺘﺨﺬﻭﺍ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺃﻭﻟﻴﺎﺀ ‪. .‬‬
‫ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺑﻌﺾ ﻭﻣﻦ ﻳﺘﻮﳍﻢ ﻣﻨﻜﻢ ﻓﺈﻧﻪ ﻣﻨﻬﻢ( ‪. .‬‬
‫ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻤﺔ ﺍﻟﻔﺼﻞ ‪ . .‬ﻭﻻ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﻣﻦ ﲤﻴﻊ ﺍﳌﺘﻤﻴﻌﲔ ﻭﲤﻴﻴﻌﻬﻢ ﳍﺬﺍ ﺍﻟﻴﻘﲔ ! ) ﺍﻟﻈﻼﻝ(‬
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‫‪ -٩‬ﻟﻘﺪ ﺃﻳﻘﻦ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺴﻨﻮﺍﺕ ﺍﳋﻤﺲ ﺃﻥ ﺍﻻﺣﺘﻜﺎﻡ ﺇﱃ ﻣﻨﻬﺞ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ ﻟﻴﺲ ﻧﺎﻓﻠﺔ‬
‫ﻭﻻ ﺗﻄﻮﻋﺎ ﻭﻻ ﻣﻮﺿﻊ ﺍﺧﺘﻴﺎﺭ ‪ ،‬ﺇﳕﺎ ﻫﻮ ﺍﻹﳝﺎﻥ ‪. .‬‬
‫ﺃﻭ ‪ . .‬ﻓﻼ ﺇﳝﺎﻥ ‪ . .‬ﻭﻣﺎ ﻛﺎﻥ ﳌﺆﻣﻦ ﻭﻻ ﻣﺆﻣﻨﺔ ﺇﺫﺍ ﻗﻀﻰ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻣﺮﺍ ﺃﻥ ﻳﻜﻮﻥ ﳍﻢ ﺍﳋـﲑﺓ ﻣـﻦ‬
‫ﺃﻣﺮﻫﻢ ‪ . .‬ﰒ ﺟﻌﻠﻨﺎﻙ ﻋﻠﻰ ﺷﺮﻳﻌﺔ ﻣﻦ ﺍﻷﻣﺮ ﻓﺎﺗﺒﻌﻬﺎ ﻭﻻ ﺗﺘﺒﻊ ﺃﻫﻮﺍﺀ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﻠﻤﻮﻥ ‪ .‬ﺇ‪‬ﻢ ﻟﻦ ﻳﻐﻨـﻮﺍ‬
‫ﻋﻨﻚ ﻣﻦ ﺍﷲ ﺷﻴﺌﺎ ‪ ،‬ﻭﺇﻥ ﺍﻟﻈﺎﳌﲔ ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺑﻌﺾ ‪ ،‬ﻭﺍﷲ ﻭﱄ ﺍﳌﺘﻘﲔ ‪. .‬‬
‫ﻭﺍﻷﻣﺮ ﺇﺫﻥ ﺟﺪ ‪ . .‬ﺇﻧﻪ ﺃﻣﺮ ﺍﻟﻌﻘﻴﺪﺓ ﻣﻦ ﺃﺳﺎﺳﻬﺎ ‪. .‬‬

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 ‫‪٥٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﰒ ﻫﻮ ﺃﻣﺮ ﺳﻌﺎﺩﺓ ﻫﺬﻩ ﺍﻟﺒﺸﺮﻳﺔ ﺃﻭ ﺷﻘﺎﺋﻬﺎ ‪. .‬‬

‫ﺇﻥ ﻫﺬﻩ ﺍﻟﺒﺸﺮﻳﺔ ‪ -‬ﻭﻫﻲ ﻣﻦ ﺻﻨﻊ ﺍﷲ ‪ -‬ﻻ ﺗﻔﺘﺢ ﻣﻐﺎﻟﻴﻖ ﻓﻄﺮ‪‬ﺎ ﺇﻻ ﲟﻔﺎﺗﻴﺢ ﻣﻦ ﺻﻨﻊ ﺍﷲ ؛ ﻭﻻ ﺗﻌـﺎﰿ‬
‫ﺃﻣﺮﺍﺿﻬﺎ ﻭﻋﻠﻠﻬﺎ ﺇﻻ ﺑﺎﻟﺪﻭﺍﺀ ﺍﻟﺬﻱ ﳜﺮﺝ ﻣﻦ ﻳﺪﻩ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻭﻗﺪ ﺟﻌﻞ ﰲ ﻣﻨﻬﺠﻪ ﻭﺣﺪﻩ ﻣﻔﺎﺗﻴﺢ ﻛـﻞ‬
‫ﻣﻐﻠﻖ ‪ ،‬ﻭﺷﻔﺎﺀ ﻛﻞ ﺩﺍﺀ‪:‬‬
‫ﻭﻧﱰﻝ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﻫﻮ ﺷﻔﺎﺀ ﻭﺭﲪﺔ ﻟﻠﻤﺆﻣﻨﲔ ‪. .‬‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮﻡ ‪. .‬‬
‫ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﺒﺸﺮﻳﺔ ﻻ ﺗﺮﻳﺪ ﺃﻥ ﺗﺮﺩ ﺍﻟﻘﻔﻞ ﺇﱃ ﺻﺎﻧﻌﻪ ‪ ،‬ﻭﻻ ﺃﻥ ﺗﺬﻫﺐ ﺑﺎﳌﺮﻳﺾ ﺇﱃ ﻣﺒﺪﻋﻪ ‪ ،‬ﻭﻻ ﺗـﺴﻠﻚ‬
‫ﰲ ﺃﻣﺮ ﻧﻔﺴﻬﺎ ‪ ،‬ﻭﰲ ﺃﻣﺮ ﺇﻧﺴﺎﻧﻴﺘﻬﺎ ‪ ،‬ﻭﰲ ﺃﻣﺮ ﺳﻌﺎﺩ‪‬ﺎ ﺃﻭ ﺷﻘﻮ‪‬ﺎ ‪. .‬‬
‫ﻣﺎ ﺗﻌﻮﺩﺕ ﺃﻥ ﺗﺴﻠﻜﻪ ﰲ ﺃﻣﺮ ﺍﻷﺟﻬﺰﺓ ﻭﺍﻵﻻﺕ ﺍﳌﺎﺩﻳﺔ ﺍﻟﺰﻫﻴﺪﺓ ﺍﻟﱵ ﺗﺴﺘﺨﺪﻣﻬﺎ ﰲ ﺣﺎﺟﺎ‪‬ـﺎ ﺍﻟﻴﻮﻣﻴـﺔ‬
‫ﺍﻟﺼﻐﲑﺓ ‪. .‬‬
‫ﻭﻫﻲ ﺗﻌﻠﻢ ﺃ‪‬ﺎ ﺗﺴﺘﺪﻋﻲ ﻹﺻﻼﺡ ﺍﳉﻬﺎﺯ ﻣﻬﻨﺪﺱ ﺍﳌﺼﻨﻊ ﺍﻟﺬﻱ ﺻﻨﻊ ﺍﳉﻬﺎﺯ ‪ .‬ﻭﻟﻜﻨﻬﺎ ﻻ ﺗﻄﺒـﻖ ﻫـﺬﻩ‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ ‪ ،‬ﻓﺘﺮﺩﻩ ﺇﱃ ﺍﳌﺼﻨﻊ ﺍﻟﺬﻱ ﻣﻨﻪ ﺧﺮﺝ ‪ ،‬ﻭﻻ ﺃﻥ ﺗﺴﺘﻔﱵ ﺍﳌﺒﺪﻉ ﺍﻟﺬﻱ ﺃﻧﺸﺄ ﻫﺬﺍ‬
‫ﺍﳉﻬﺎﺯ ﺍﻟﻌﺠﻴﺐ ‪ ،‬ﺍﳉﻬﺎﺯ ﺍﻹﻧﺴﺎﱐ ﺍﻟﻌﻈﻴﻢ ﺍﻟﻜﺮﱘ ﺍﻟﺪﻗﻴﻖ ﺍﻟﻠﻄﻴﻒ ‪ ،‬ﺍﻟﺬﻱ ﻻ ﻳﻌﻠﻢ ﻣﺴﺎﺭﺑﻪ ﻭﻣﺪﺍﺧﻠـﻪ ﺇﻻ‬
‫ﺍﻟﺬﻱ ﺃﺑﺪﻋﻪ ﻭﺃﻧﺸﺄﻩ‪:‬‬
‫ﺇﻧﻪ ﻋﻠﻴﻢ ﺑﺬﺍﺕ ﺍﻟﺼﺪﻭﺭ ‪ .‬ﺃﻻ ﻳﻌﻠﻢ ﻣﻦ ﺧﻠﻖ ﻭﻫﻮ ﺍﻟﻠﻄﻴﻒ ﺍﳋﺒﲑ ؟ ‪. .‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﺟﺎﺀﺕ ﺍﻟﺸﻘﻮﺓ ﻟﻠﺒﺸﺮﻳﺔ ﺍﻟﻀﺎﻟﺔ ‪ .‬ﺍﻟﺒﺸﺮﻳﺔ ﺍﳌﺴﻜﻴﻨﺔ ﺍﳊﺎﺋﺮﺓ ‪ ،‬ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﱵ ﻟﻦ ﲡﺪ ﺍﻟﺮﺷﺪ ‪ ،‬ﻭﻟﻦ‬
‫ﲡﺪ ﺍﳍﺪﻯ ‪ ،‬ﻭﻟﻦ ﲡﺪ ﺍﻟﺮﺍﺣﺔ ‪ ،‬ﻭﻟﻦ ﲡﺪ ﺍﻟﺴﻌﺎﺩﺓ ‪ ،‬ﺇﻻ ﺣﲔ ﺗﺮﺩ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺒﺸﺮﻳﺔ ﺇﱃ ﺻـﺎﻧﻌﻬﺎ ﺍﻟﻜـﺒﲑ ‪،‬‬
‫ﻛﻤﺎ ﺗﺮﺩ ﺍﳉﻬﺎﺯ ﺍﻟﺰﻫﻴﺪ ﺇﱃ ﺻﺎﻧﻌﻪ ﺍﻟﺼﻐﲑ !‬
‫ﻭﻟﻘﺪ ﻛﺎﻧﺖ ﺗﻨﺤﻴﺔ ﺍﻹﺳﻼﻡ ﻋﻦ ﻗﻴﺎﺩﺓ ﺍﻟﺒﺸﺮﻳﺔ ﺣﺪﺛﺎ ﻫﺎﺋﻼ ﰲ ﺗﺎﺭﳜﻬﺎ ‪ ،‬ﻭﻧﻜﺒﺔ ﻗﺎﺻﻤﺔ ﰲ ﺣﻴﺎ‪‬ﺎ ‪ ،‬ﻧﻜﺒﺔ‬
‫ﱂ ﺗﻌﺮﻑ ﳍﺎ ﺍﻟﺒﺸﺮﻳﺔ ﻧﻈﲑﺍ ﰲ ﻛﻞ ﻣﺎ ﺃﱂ ‪‬ﺎ ﻣﻦ ﻧﻜﺒﺎﺕ ‪ . .‬ﻟﻘﺪ ﻛﺎﻥ ﺍﻹﺳﻼﻡ ﻗﺪ ﺗﺴﻠﻢ ﺍﻟﻘﻴﺎﺩﺓ ﺑﻌﺪ ﻣﺎ‬
‫ﻓﺴﺪﺕ ﺍﻷﺭﺽ ‪ ،‬ﻭﺃﺳﻨﺖ ﺍﳊﻴﺎﺓ ‪ ،‬ﻭﺗﻌﻔﻨﺖ ﺍﻟﻘﻴﺎﺩﺍﺕ ‪ ،‬ﻭﺫﺍﻗﺖ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﻮﻳﻼﺕ ﻣﻦ ﺍﻟﻘﻴﺎﺩﺍﺕ ﺍﳌﺘﻌﻔﻨﺔ ؛‬
‫ﻭ ﻇﻬﺮ ﺍﻟﻔﺴﺎﺩ ﰲ ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ ﲟﺎ ﻛﺴﺒﺖ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱ ‪. .‬‬
‫ﺗﺴﻠﻢ ﺍﻹﺳﻼﻡ ﺍﻟﻘﻴﺎﺩﺓ ‪‬ﺬﺍ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻭﺑﺎﻟﺘﺼﻮﺭ ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻭﺑﺎﻟﺸﺮﻳﻌﺔ ﺍﳌﺴﺘﻤﺪﺓ ﻣـﻦ‬
‫ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ‪.‬‬
‫‪ .‬ﻓﻜﺎﻥ ﺫﻟﻚ ﻣﻮﻟﺪﺍ ﺟﺪﻳﺪﺍ ﻟﻺﻧﺴﺎﻥ ﺃﻋﻈﻢ ﰲ ﺣﻘﻴﻘﺘﻪ ﻣﻦ ﺍﳌﻮﻟﺪ ﺍﻟﺬﻱ ﻛﺎﻧﺖ ﺑﻪ ﻧﺸﺄﺗﻪ ‪ .‬ﻟﻘﺪ ﺃﻧﺸﺄ ﻫـﺬﺍ‬
‫ﺍﻟﻘﺮﺁﻥ ﻟﻠﺒﺸﺮﻳﺔ ﺗﺼﻮﺭﺍ ﺟﺪﻳﺪﺍ ﻋﻦ ﺍﻟﻮﺟﻮﺩ ﻭﺍﳊﻴﺎﺓ ﻭﺍﻟﻘﻴﻢ ﻭﺍﻟﻨﻈﻢ ؛ ﻛﻤﺎ ﺣﻘﻖ ﳍﺎ ﻭﺍﻗﻌﺎ ﺍﺟﺘﻤﺎﻋﻴﺎ ﻓﺮﻳﺪﺍ ‪،‬‬
‫ﻛﺎﻥ ﻳﻌﺰ ﻋﻠﻰ ﺧﻴﺎﳍﺎ ﺗﺼﻮﺭﻩ ﳎﺮﺩ ﺗﺼﻮﺭ ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﻨﺸﺌﻪ ﳍﺎ ﺍﻟﻘﺮﺁﻥ ﺇﻧﺸﺎﺀ ‪. .‬‬
‫ﻧﻌﻢ ! ﻟﻘﺪ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﻣﻦ ﺍﻟﻨﻈﺎﻓﺔ ﻭﺍﳉﻤﺎﻝ ‪ ،‬ﻭﺍﻟﻌﻈﻤﺔ ﻭﺍﻻﺭﺗﻔﺎﻉ ‪ ،‬ﻭﺍﻟﺒﺴﺎﻃﺔ ﻭﺍﻟﻴﺴﺮ ‪ ،‬ﻭﺍﻟﻮﺍﻗﻌﻴـﺔ‬
‫ﻭﺍﻹﳚﺎﺑﻴﺔ ‪ ،‬ﻭﺍﻟﺘﻮﺍﺯﻥ ﻭﺍﻟﺘﻨﺎﺳﻖ ‪. . .‬‬

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 ‫‪٥٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﲝﻴﺚ ﻻ ﳜﻄﺮ ﻟﻠﺒﺸﺮﻳﺔ ﻋﻠﻰ ﺑﺎﻝ ‪ ،‬ﻟﻮﻻ ﺃﻥ ﺍﷲ ﺃﺭﺍﺩﻩ ﳍﺎ ‪ ،‬ﻭﺣﻘﻘﻪ ﰲ ﺣﻴﺎ‪‬ﺎ ‪ . .‬ﰲ ﻇـﻼﻝ ﺍﻟﻘـﺮﺁﻥ ‪،‬‬
‫ﻭﻣﻨﻬﺞ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻭﺷﺮﻳﻌﺔ ﺍﻟﻘﺮﺁﻥ ‪.‬‬
‫ﰒ ﻭﻗﻌﺖ ﺗﻠﻚ ﺍﻟﻨﻜﺒﺔ ﺍﻟﻘﺎﺻﻤﺔ ‪ .‬ﻭﳓﻲ ﺍﻹﺳﻼﻡ ﻋﻦ ﺍﻟﻘﻴﺎﺩﺓ ‪ .‬ﳓﻲ ﻋﻨﻬﺎ ﻟﺘﺘﻮﻻﻫﺎ ﺍﳉﺎﻫﻠﻴﺔ ﻣﺮﺓ ﺃﺧـﺮﻯ ‪،‬‬
‫ﰲ ﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭﻫﺎ ﺍﻟﻜﺜﲑﺓ ‪ .‬ﺻﻮﺭﺓ ﺍﻟﺘﻔﻜﲑ ﺍﳌﺎﺩﻱ ﺍﻟﺬﻱ ﺗﺘﻌﺎﺟﺐ ﺑﻪ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﻴﻮﻡ ‪ ،‬ﻛﻤﺎ ﻳﺘﻌﺎﺟـﺐ‬
‫ﺍﻷﻃﻔﺎﻝ ﺑﺎﻟﺜﻮﺏ ﺍﳌﱪﻗﺶ ﻭﺍﻟﻠﻌﺒﺔ ﺍﻟﺰﺍﻫﻴﺔ ﺍﻷﻟﻮﺍﻥ !‬
‫ﺇﻥ ﻫﻨﺎﻙ ﻋﺼﺎﺑﺔ ﻣﻦ ﺍﳌﻀﻠﻠﲔ ﺍﳋﺎﺩﻋﲔ ﺃﻋﺪﺍﺀ ﺍﻟﺒﺸﺮﻳﺔ ‪ .‬ﻳﻀﻌﻮﻥ ﳍﺎ ﺍﳌﻨﻬﺞ ﺍﻹﳍﻲ ﰲ ﻛﻔـﺔ ﻭﺍﻹﺑـﺪﺍﻉ‬
‫ﺍﻹﻧﺴﺎﱐ ﰲ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﰲ ﺍﻟﻜﻔﺔ ﺍﻷﺧﺮﻯ ؛ ﰒ ﻳﻘﻮﻟﻮﻥ ﳍﺎ‪:‬ﺍﺧﺘﺎﺭﻱ !!!‬
‫ﺍﺧﺘﺎﺭﻱ ﺇﻣﺎ ﺍﳌﻨﻬﺞ ﺍﻹﳍﻲ ﰲ ﺍﳊﻴﺎﺓ ﻭﺍﻟﺘﺨﻠﻲ ﻋﻦ ﻛﻞ ﻣﺎ ﺃﺑﺪﻋﺘﻪ ﻳﺪ ﺍﻹﻧﺴﺎﻥ ﰲ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ‪ ،‬ﻭﺇﻣﺎ ﺍﻷﺧـﺬ‬
‫ﺑﺜﻤﺎﺭ ﺍﳌﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻟﺘﺨﻠﻲ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ !!!‬
‫ﻭﻫﺬﺍ ﺧﺪﺍﻉ ﻟﺌﻴﻢ ﺧﺒﻴﺚ ‪ .‬ﻓﻮﺿﻊ ﺍﳌﺴﺄﻟﺔ ﻟﻴﺲ ﻫﻜﺬﺍ ﺃﺑﺪﺍ ‪ . .‬ﺇﻥ ﺍﳌﻨﻬﺞ ﺍﻹﳍﻲ ﻟﻴﺲ ﻋـﺪﻭﺍ ﻟﻺﺑـﺪﺍﻉ‬
‫ﺍﻹﻧﺴﺎﱐ ‪ .‬ﺇﳕﺎ ﻫﻮ ﻣﻨﺸﺊ ﳍﺬﺍ ﺍﻹﺑﺪﺍﻉ ﻭﻣﻮﺟﻪ ﻟﻪ ﺍﻟﻮﺟﻬﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪. .‬‬
‫ﺫﻟﻚ ﻛﻲ ﻳﻨﻬﺾ ﺍﻹﻧﺴﺎﻥ ﲟﻘﺎﻡ ﺍﳋﻼﻓﺔ ﰲ ﺍﻷﺭﺽ ‪ .‬ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺍﻟﺬﻱ ﻣﻨﺤﻪ ﺍﷲ ﻟـﻪ ‪ ،‬ﻭﺃﻗـﺪﺭﻩ ﻋﻠﻴـﻪ ‪،‬‬
‫ﻭﻭﻫﺒﻪ ﻣﻦ ﺍﻟﻄﺎﻗﺎﺕ ﺍﳌﻜﻨﻮﻧﺔ ﻣﺎ ﻳﻜﺎﻓﺊ ﺍﻟﻮﺍﺟﺐ ﺍﳌﻔﺮﻭﺽ ﻋﻠﻴﻪ ﻓﻴﻪ ؛ ﻭﺳﺨﺮ ﻟﻪ ﻣﻦ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻜﻮﻧﻴﺔ ﻣـﺎ‬
‫ﻳﻌﻴﻨﻪ ﻋﻠﻰ ﲢﻘﻴﻘﻪ ؛ ﻭﻧﺴﻖ ﺑﲔ ﺗﻜﻮﻳﻨﻪ ﻭﺗﻜﻮﻳﻦ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻟﻴﻤﻠﻚ ﺍﳊﻴﺎﺓ ﻭﺍﻟﻌﻤﻞ ﻭﺍﻹﺑﺪﺍﻉ ‪. .‬‬
‫ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﺑﺪﺍﻉ ﻧﻔﺴﻪ ﻋﺒﺎﺩﺓ ﷲ ‪ ،‬ﻭﻭﺳﻴﻠﺔ ﻣﻦ ﻭﺳﺎﺋﻞ ﺷﻜﺮﻩ ﻋﻠﻰ ﺁﻻﺋﻪ ﺍﻟﻌﻈﺎﻡ ‪ ،‬ﻭﺍﻟﺘﻘﻴﺪ ﺑﺸﺮﻃﻪ‬
‫ﰲ ﻋﻘﺪ ﺍﳋﻼﻓﺔ ؛ ﻭﻫﻮ ﺃﻥ ﻳﻌﻤﻞ ﻭﻳﺘﺤﺮﻙ ﰲ ﻧﻄﺎﻕ ﻣﺎ ﻳﺮﺿﻲ ﺍﷲ ‪ .‬ﻓﺄﻣﺎ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳـﻀﻌﻮﻥ ﺍﳌﻨـﻬﺞ‬
‫ﺍﻹﳍﻲ ﰲ ﻛﻔﺔ ‪ ،‬ﻭﺍﻹﺑﺪﺍﻉ ﺍﻹﻧﺴﺎﱐ ﰲ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﰲ ﺍﻟﻜﻔﺔ ﺍﻷﺧﺮﻯ ‪. .‬ﻓﻬﻢ ﺳﻴﺌﻮ ﺍﻟﻨﻴـﺔ ‪ ،‬ﺷـﺮﻳﺮﻭﻥ ‪،‬‬
‫ﻳﻄﺎﺭﺩﻭﻥ ﺍﻟﺒﺸﺮﻳﺔ ﺍﳌﺘﻌﺒﺔ ﺍﳊﺎﺋﺮﺓ ﻛﻠﻤﺎ ﺗﻌﺒﺖ ﻣﻦ ﺍﻟﺘﻴﻪ ﻭﺍﳊﲑﺓ ﻭﺍﻟﻀﻼﻝ ‪ ،‬ﻭﳘـﺖ ﺃﻥ ﺗـﺴﻤﻊ ﻟـﺼﻮﺕ‬
‫ﺍﳊﺎﺩﻱ ﺍﻟﻨﺎﺻﺢ ‪ ،‬ﻭﺃﻥ ﺗﺆﻭﺏ ﻣﻦ ﺍﳌﺘﺎﻫﺔ ﺍﳌﻬﻠﻜﺔ ﻭﺃﻥ ﺗﻄﻤﺌﻦ ﺇﱃ ﻛﻨﻒ ﺍﷲ ‪. . .‬‬
‫ﻭﻫﻨﺎﻟﻚ ﺁﺧﺮﻭﻥ ﻻ ﻳﻨﻘﺼﻬﻢ ﺣﺴﻦ ﺍﻟﻨﻴﺔ ؛ ﻭﻟﻜﻦ ﻳﻨﻘﺼﻬﻢ ﺍﻟﻮﻋﻲ ﺍﻟﺸﺎﻣﻞ ‪ ،‬ﻭﺍﻹﺩﺭﺍﻙ ﺍﻟﻌﻤﻴﻖ ‪. .‬‬
‫ﻫﺆﻻﺀ ﻳﺒﻬﺮﻫﻢ ﻣﺎ ﻛﺸﻔﻪ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﻘﻮﻯ ﻭﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻄﺒﻴﻌﻴﺔ ‪ ،‬ﻭﺗﺮﻭﻋﻬﻢ ﺍﻧﺘﺼﺎﺭﺍﺕ ﺍﻹﻧﺴﺎﻥ ﰲ ﻋـﺎﱂ‬
‫ﺍﳌﺎﺩﺓ ‪ .‬ﻓﻴﻔﺼﻞ ﺫﻟﻚ ﺍﻟﺒﻬﺮ ﻭﻫﺬﻩ ﺍﻟﺮﻭﻋﺔ ﰲ ﺷﻌﻮﺭﻫﻢ ﺑﲔ ﺍﻟﻘﻮﻯ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﺍﻟﻘﻴﻢ ﺍﻹﳝﺎﻧﻴـﺔ ‪ ،‬ﻭﻋﻤﻠـﻬﺎ‬
‫ﻭﺃﺛﺮﻫﺎ ﺍﻟﻮﺍﻗﻌﻲ ﰲ ﺍﻟﻜﻮﻥ ﻭﰲ ﻭﺍﻗﻊ ﺍﳊﻴﺎﺓ ؛ ﻭﳚﻌﻠﻮﻥ ﻟﻠﻘﻮﺍﻧﲔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﳎﺎﻻ ‪ ،‬ﻭﻟﻠﻘﻴﻢ ﺍﻹﳝﺎﻧﻴﺔ ﳎﺎﻻ ﺁﺧﺮ‬
‫؛ ﻭﳛﺴﺒﻮﻥ ﺃﻥ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺗﺴﲑ ﰲ ﻃﺮﻳﻘﻬﺎ ﻏﲑ ﻣﺘﺄﺛﺮﺓ ﺑﺎﻟﻘﻴﻢ ﺍﻹﳝﺎﻧﻴﺔ ‪ ،‬ﻭﺗﻌﻄﻲ ﻧﺘﺎﺋﺠﻬﺎ ﺳﻮﺍﺀ ﺁﻣﻦ‬
‫ﺍﻟﻨﺎﺱ ﺃﻡ ﻛﻔﺮﻭﺍ ‪ .‬ﺍﺗﺒﻌﻮﺍ ﻣﻨﻬﺞ ﺍﷲ ﺃﻡ ﺧﺎﻟﻔﻮﺍ ﻋﻨﻪ ‪ .‬ﺣﻜﻤﻮﺍ ﺑﺸﺮﻳﻌﺔ ﺍﷲ ﺃﻡ ﺑﺄﻫﻮﺍﺀ ﺍﻟﻨﺎﺱ !‬
‫ﻫﺬﺍ ﻭﻫﻢ ‪. .‬‬
‫ﺇﻧﻪ ﻓﺼﻞ ﺑﲔ ﻧﻮﻋﲔ ﻣﻦ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ ﳘﺎ ﰲ ﺣﻘﻴﻘﺘﻬﻤﺎ ﻏﲑ ﻣﻨﻔﺼﻠﲔ ‪ .‬ﻓﻬﺬﻩ ﺍﻟﻘﻴﻢ ﺍﻹﳝﺎﻧﻴﺔ ﻫﻲ ﺑﻌـﺾ‬
‫ﺳﻨﻦ ﺍﷲ ﰲ ﺍﻟﻜﻮﻥ ﻛﺎﻟﻘﻮﺍﻧﲔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺳﻮﺍﺀ ﺑﺴﻮﺍﺀ ‪ .‬ﻭﻧﺘﺎﺋﺠﻬﺎ ﻣﺮﺗﺒﻄﺔ ﻭﻣﺘﺪﺍﺧﻠﺔ ؛ ﻭﻻ ﻣـﱪﺭ ﻟﻠﻔـﺼﻞ‬
‫ﺑﻴﻨﻬﻤﺎ ﰲ ﺣﺲ ﺍﳌﺆﻣﻦ ﻭﰲ ﺗﺼﻮﺭﻩ ‪. .‬‬

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 ‫‪٦٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺘﺼﻮﺭ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﻳﻨﺸﺌﻪ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﻟﻨﻔﺲ ﺣﲔ ﺗﻌﻴﺶ ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ ‪ .‬ﻳﻨـﺸﺌﻪ ﻭﻫـﻮ‬
‫ﻳﺘﺤﺪﺙ ﻋﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺍﳓﺮﺍﻓﻬﻢ ﻋﻨﻬﺎ ﻭﺃﺛﺮ ﻫﺬﺍ ﺍﻻﳓﺮﺍﻑ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ‪:‬‬
‫ﻭﻟﻮ ﺃﻥ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺁﻣﻨﻮﺍ ﻭﺍﺗﻘﻮﺍ ﻟﻜﻔﺮﻧﺎ ﻋﻨﻬﻢ ﺳﻴﺌﺎ‪‬ﻢ ﻭﻷﺩﺧﻠﻨﺎﻫﻢ ﺟﻨﺎﺕ ﺍﻟﻨﻌﻴﻢ ‪ .‬ﻭﻟﻮ ﺃ‪‬ـﻢ ﺃﻗـﺎﻣﻮﺍ‬
‫ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﻣﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻬﻢ ﻣﻦ ﺭ‪‬ﻢ ﻷﻛﻠﻮﺍ ﻣﻦ ﻓﻮﻗﻬﻢ ﻭﻣﻦ ﲢﺖ ﺃﺭﺟﻠﻬﻢ ‪ .‬ﻭﻳﻨﺸﺌﻪ ﻭﻫﻮ ﻳﺘﺤﺪﺙ‬
‫ﻋﻦ ﻭﻋﺪ ﻧﻮﺡ ﻟﻘﻮﻣﻪ‪:‬‬
‫ﻓﻘﻠﺖ‪:‬ﺍﺳﺘﻐﻔﺮﻭﺍ ﺭﺑﻜﻢ ﺇﻧﻪ ﻛﺎﻥ ﻏﻔﺎﺭﺍ ﻳﺮﺳﻞ ﺍﻟﺴﻤﺎﺀ ﻋﻠﻴﻜﻢ ﻣﺪﺭﺍﺭﺍ ‪ ،‬ﻭﳝﺪﺩﻛﻢ ﺑﺄﻣﻮﺍﻝ ﻭﺑﻨﲔ ‪ ،‬ﻭﳚﻌﻞ‬
‫ﻟﻜﻢ ﺟﻨﺎﺕ ﻭﳚﻌﻞ ﻟﻜﻢ ﺃ‪‬ﺎﺭﺍ ‪. .‬‬
‫ﻭﻳﻨﺸﺌﻪ ﻭﻫﻮ ﻳﺮﺑﻂ ﺑﲔ ﺍﻟﻮﺍﻗﻊ ﺍﻟﻨﻔﺴﻲ ﻟﻠﻨﺎﺱ ﻭﺍﻟﻮﺍﻗﻊ ﺍﳋﺎﺭﺟﻲ ﺍﻟﺬﻱ ﻳﻔﻌﻠﻪ ﺍﷲ ‪‬ﻢ ﺇﻥ ﺍﷲ ﻻ ﻳﻐﲑ ﻣﺎ ﺑﻘﻮﻡ‬
‫ﺣﱴ ﻳﻐﲑﻭﺍ ﻣﺎ ﺑﺄﻧﻔﺴﻬﻢ ‪. .‬‬
‫ﺇﻥ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ‪ ،‬ﻭﻋﺒﺎﺩﺗﻪ ﻋﻠﻰ ﺍﺳﺘﻘﺎﻣﺔ ‪ ،‬ﻭﺇﻗﺮﺍﺭ ﺷﺮﻳﻌﺘﻪ ﰲ ﺍﻷﺭﺽ ‪. . .‬‬
‫ﻛﻠﻬﺎ ﺇﻧﻔﺎﺫ ﻟﺴﻨﻦ ﺍﷲ ‪ .‬ﻭﻫﻲ ﺳﻨﻦ ﺫﺍﺕ ﻓﺎﻋﻠﻴﺔ ﺇﳚﺎﺑﻴﺔ ‪ ،‬ﻧﺎﺑﻌﺔ ﻣﻦ ﺫﺍﺕ ﺍﳌﻨﺒﻊ ﺍﻟﺬﻱ ﺗﻨﺒﺜﻖ ﻣﻨـﻪ ﺳـﺎﺋﺮ‬
‫ﺍﻟﺴﻨﻦ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﱵ ﻧﺮﻯ ﺁﺛﺎﺭﻫﺎ ﺍﻟﻮﺍﻗﻌﻴﺔ ﺑﺎﳊﺲ ﻭﺍﻻﺧﺘﺒﺎﺭ ‪.‬‬
‫ﻭﻟﻘﺪ ﺗﺄﺧﺬﻧﺎ ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﻣﻈﺎﻫﺮ ﺧﺎﺩﻋﺔ ﻻﻓﺘﺮﺍﻕ ﺍﻟﺴﻨﻦ ﺍﻟﻜﻮﻧﻴﺔ ‪ ،‬ﺣﲔ ﻧﺮﻯ ﺃﻥ ﺍﺗﺒﺎﻉ ﺍﻟﻘـﻮﺍﻧﲔ‬
‫ﺍﻟﻄﺒﻴﻌﻴﺔ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﻨﺠﺎﺡ ﻣﻊ ﳐﺎﻟﻔﺔ ﺍﻟﻘﻴﻢ ﺍﻹﳝﺎﻧﻴﺔ ‪. .‬‬
‫ﻫﺬﺍ ﺍﻻﻓﺘﺮﺍﻕ ﻗﺪ ﻻ ﺗﻈﻬﺮ ﻧﺘﺎﺋﺠﻪ ﰲ ﺃﻭﻝ ﺍﻟﻄﺮﻳﻖ ؛ ﻭﻟﻜﻨﻬﺎ ﺗﻈﻬﺮ ﺣﺘﻤﺎ ﰲ ‪‬ﺎﻳﺘﻪ ‪. .‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﻭﻗﻊ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﻧﻔﺴﻪ ‪ .‬ﻟﻘﺪ ﺑﺪﺃ ﺧﻂ ﺻﻌﻮﺩﻩ ﻣﻦ ﻧﻘﻄﺔ ﺍﻟﺘﻘﺎﺀ ﺍﻟﻘـﻮﺍﻧﲔ ﺍﻟﻄﺒﻴﻌﻴـﺔ ﰲ‬
‫ﺣﻴﺎﺗﻪ ﻣﻊ ﺍﻟﻘﻴﻢ ﺍﻹﳝﺎﻧﻴﺔ ‪ .‬ﻭﺑﺪﺃ ﺧﻂ ﻫﺒﻮﻃﻪ ﻣﻦ ﻧﻘﻄﺔ ﺍﻓﺘﺮﺍﻗﻬﻤﺎ ‪ .‬ﻭﻇﻞ ﻳﻬﺒﻂ ﻭﻳﻬﺒﻂ ﻛﻠﻤـﺎ ﺍﻧﻔﺮﺟـﺖ‬
‫ﺯﺍﻭﻳﺔ ﺍﻻﻓﺘﺮﺍﻕ ﺣﱴ ﻭﺻﻞ ﺇﱃ ﺍﳊﻀﻴﺾ ﻋﻨﺪﻣﺎ ﺃﳘﻞ ﺍﻟﺴﻨﻦ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﺍﻟﻘﻴﻢ ﺍﻹﳝﺎﻧﻴﺔ ﲨﻴﻌﺎ ‪. .‬‬
‫ﻭﰲ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ ﺗﻘﻒ ﺍﳊﻀﺎﺭﺓ ﺍﳌﺎﺩﻳﺔ ﺍﻟﻴﻮﻡ ‪ .‬ﺗﻘﻒ ﻛﺎﻟﻄﺎﺋﺮ ﺍﻟﺬﻱ ﻳﺮﻑ ﲜﻨﺎﺡ ﻭﺍﺣﺪ ﺟﺒﺎﺭ ‪ ،‬ﺑﻴﻨﻤـﺎ‬
‫ﺟﻨﺎﺣﻪ ﺍﻵﺧﺮ ﻣﻬﻴﺾ ‪ ،‬ﻓﲑﺗﻘﻲ ﰲ ﺍﻹﺑﺪﺍﻉ ﺍﳌﺎﺩﻱ ﺑﻘﺪﺭ ﻣﺎ ﻳﺮﺗﻜﺲ ﰲ ﺍﳌﻌﲎ ﺍﻹﻧﺴﺎﱐ ‪ .‬ﻭﻳﻌﺎﱐ ﻣﻦ ﺍﻟﻘﻠﻖ‬
‫ﻭﺍﳊﲑﺓ ﻭﺍﻷﻣﺮﺍﺽ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻌﺼﺒﻴﺔ ﻣﺎ ﻳﺼﺮﺥ ﻣﻨﻪ ﺍﻟﻌﻘﻼﺀ ﻫﻨﺎﻙ ‪. .‬‬
‫ﻟﻮﻻ ﺃ‪‬ﻢ ﻻ ﻳﻬﺘﺪﻭﻥ ﺇﱃ ﻣﻨﻬﺞ ﺍﷲ ﻭﻫﻮ ﻭﺣﺪﻩ ﺍﻟﻌﻼﺝ ﻭﺍﻟﺪﻭﺍﺀ ‪.‬‬
‫ﺇﻥ ﺷﺮﻳﻌﺔ ﺍﷲ ﻟﻠﻨﺎﺱ ﻫﻲ ﻃﺮﻑ ﻣﻦ ﻗﺎﻧﻮﻧﻪ ﺍﻟﻜﻠﻲ ﰲ ﺍﻟﻜﻮﻥ ‪ .‬ﻓﺈﻧﻔﺎﺫ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻟـﻪ‬
‫ﺃﺛﺮ ﺇﳚﺎﰊ ﰲ ﺍﻟﺘﻨﺴﻴﻖ ﺑﲔ ﺳﲑﺓ ﺍﻟﻨﺎﺱ ﻭﺳﲑﺓ ﺍﻟﻜﻮﻥ ‪. .‬‬
‫ﻭﺍﻟﺸﺮﻳﻌﺔ ﺇﻥ ﻫﻲ ﺇﻻ ﲦﺮﺓ ﺍﻹﳝﺎﻥ ﻻ ﺗﻘﻮﻡ ﻭﺣﺪﻫﺎ ﺑﻐﲑ ﺃﺻﻠﻬﺎ ﺍﻟﻜﺒﲑ ‪ .‬ﻓﻬﻲ ﻣﻮﺿﻮﻋﺔ ﻟﺘﻨﻔـﺬ ﰲ ﳎﺘﻤـﻊ‬
‫ﻣﺴﻠﻢ ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﻣﻮﺿﻮﻋﺔ ﻟﺘﺴﺎﻫﻢ ﰲ ﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ ‪ .‬ﻭﻫﻲ ﻣﺘﻜﺎﻣﻠﺔ ﻣﻊ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻛﻠـﻪ‬
‫ﻟﻠﻮﺟﻮﺩ ﺍﻟﻜﺒﲑ ﻭﻟﻠﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ ‪ ،‬ﻭﻣﻊ ﻣﺎ ﻳﻨﺸﺌﻪ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﻣﻦ ﺗﻘـﻮﻯ ﰲ ﺍﻟـﻀﻤﲑ ‪ ،‬ﻭﻧﻈﺎﻓـﺔ ﰲ‬
‫ﺍﻟﺸﻌﻮﺭ ‪ ،‬ﻭﺿﺨﺎﻣﺔ ﰲ ﺍﻻﻫﺘﻤﺎﻣﺎﺕ ‪ ،‬ﻭﺭﻓﻌﺔ ﰲ ﺍﳋﻠﻖ ‪ ،‬ﻭﺍﺳﺘﻘﺎﻣﺔ ﰲ ﺍﻟﺴﻠﻮﻙ ‪. . .‬‬

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 ‫‪٦١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻫﻜﺬﺍ ﻳﺒﺪﻭ ﺍﻟﺘﻜﺎﻣﻞ ﻭﺍﻟﺘﻨﺎﺳﻖ ﺑﲔ ﺳﻨﻦ ﺍﷲ ﻛﻠﻬﺎ ﺳﻮﺍﺀ ﻣﺎ ﻧﺴﻤﻴﻪ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﻣﺎ ﻧﺴﻤﻴﻪ ﺍﻟﻘـﻴﻢ‬
‫ﺍﻹﳝﺎﻧﻴﺔ ‪. .‬‬
‫ﻓﻜﻠﻬﺎ ﺃﻃﺮﺍﻑ ﻣﻦ ﺳﻨﺔ ﺍﷲ ﺍﻟﺸﺎﻣﻠﺔ ﳍﺬﺍ ﺍﻟﻮﺟﻮﺩ ‪.‬‬
‫ﻭﺍﻹﻧﺴﺎﻥ ﻛﺬﻟﻚ ﻗﻮﺓ ﻣﻦ ﻗﻮﻯ ﺍﻟﻮﺟﻮﺩ ‪ .‬ﻭﻋﻤﻠﻪ ﻭﺇﺭﺍﺩﺗﻪ ‪ ،‬ﻭﺇﳝﺎﻧﻪ ﻭﺻﻼﺣﻪ ‪ ،‬ﻭﻋﺒﺎﺩﺗﻪ ﻭﻧﺸﺎﻃﻪ ‪. . . .‬‬
‫ﻫﻲ ﻛﺬﻟﻚ ﻗﻮﻯ ﺫﺍﺕ ﺁﺛﺎﺭ ﺇﳚﺎﺑﻴﺔ ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﻭﻫﻲ ﻣﺮﺗﺒﻄﺔ ﺑﺴﻨﺔ ﺍﷲ ﺍﻟﺸﺎﻣﻠﺔ ﻟﻠﻮﺟﻮﺩ ‪. .‬‬
‫ﻭﻛﻠﻬﺎ ﺗﻌﻤﻞ ﻣﺘﻨﺎﺳﻘﺔ ‪ ،‬ﻭﺗﻌﻄﻲ ﲦﺎﺭﻫﺎ ﻛﺎﻣﻠﺔ ﺣﲔ ﺗﺘﺠﻤﻊ ﻭﺗﺘﻨﺎﺳﻖ ‪ ،‬ﺑﻴﻨﻤﺎ ﺗﻔﺴﺪ ﺁﺛﺎﺭﻫـﺎ ﻭﺗـﻀﻄﺮﺏ‬
‫ﻭﺗﻔﺴﺪ ﺍﳊﻴﺎﺓ ﻣﻌﻬﺎ ‪ ،‬ﻭﺗﻨﺘﺸﺮ ﺍﻟﺸﻘﻮﺓ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺘﻌﺎﺳﺔ ﺣﲔ ﺗﻔﺘﺮﻕ ﻭﺗﺘﺼﺎﺩﻡ‪ :‬ﺫﻟﻚ ﺑﺄﻥ ﺍﷲ ﱂ ﻳـﻚ‬
‫ﻣﻐﲑﺍ ﻧﻌﻤﺔ ﺃﻧﻌﻤﻬﺎ ﻋﻠﻰ ﻗﻮﻡ ﺣﱴ ﻳﻐﲑﻭﺍ ﻣﺎ ﺑﺄﻧﻔﺴﻬﻢ ‪. .‬‬
‫ﻓﺎﻻﺭﺗﺒﺎﻁ ﻗﺎﺋﻢ ﻭﺛﻴﻖ ﺑﲔ ﻋﻤﻞ ﺍﻹﻧﺴﺎﻥ ﻭﺷﻌﻮﺭﻩ ﻭﺑﲔ ﳎﺮﻳﺎﺕ ﺍﻷﺣﺪﺍﺙ ﰲ ﻧﻄﺎﻕ ﺍﻟﺴﻨﺔ ﺍﻹﳍﻴﺔ ﺍﻟﺸﺎﻣﻠﺔ‬
‫ﻟﻠﺠﻤﻴﻊ ‪ .‬ﻭﻻ ﻳﻮﺣﻲ ﺑﺘﻤﺰﻳﻖ ﻫﺬﺍ ﺍﻻﺭﺗﺒﺎﻁ ‪ ،‬ﻭﻻ ﻳﺪﻋﻮ ﺇﱃ ﺍﻹﺧﻼﻝ ‪‬ﺬﺍ ﺍﻟﺘﻨﺎﺳﻖ ‪ ،‬ﻭﻻ ﳛﻮﻝ ﺑﲔ ﺍﻟﻨﺎﺱ‬
‫ﻭﺳﻨﺔ ﺍﷲ ﺍﳉﺎﺭﻳﺔ ‪ ،‬ﺇﻻ ﻋﺪﻭ ﻟﻠﺒﺸﺮﻳﺔ ﻳﻄﺎﺭﺩﻫﺎ ﺩﻭﻥ ﺍﳍﺪﻯ ؛ ﻭﻳﻨﺒﻐﻲ ﳍﺎ ﺃﻥ ﺗﻄﺎﺭﺩﻩ ‪ ،‬ﻭﺗﻘﺼﻴﻪ ﻣﻦ ﻃﺮﻳﻘﻬﺎ‬
‫ﺇﱃ ﺭ‪‬ﺎ ﺍﻟﻜﺮﱘ ‪. .‬‬
‫ﺇﻥ ﺍﻟﺬﻳﻦ ﳛﺎﺭﺑﻮﻥ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ ﺃﻥ ﺗﺴﺘﻘﺮ ﰲ ﺍﻟﻘﻠﻮﺏ ؛ ﻭﳛﺎﺭﺑﻮﻥ ﻣﻨﻬﺞ ﺍﻹﳝﺎﻥ ﺃﻥ ﻳﺴﺘﻘﺮ ﰲ ﺍﳊﻴـﺎﺓ ؛‬
‫ﻭﳛﺎﺭﺑﻮﻥ ﺷﺮﻳﻌﺔ ﺍﻹﳝﺎﻥ ﺃﻥ ﺗﺴﺘﻘﺮ ﰲ ﺍ‪‬ﺘﻤﻊ ‪. .‬‬
‫ﺇﳕﺎ ﻫﻢ ﺃﻋﺪﻯ ﺃﻋﺪﺍﺀ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺃﻇﻠﻢ ﺍﻟﻈﺎﳌﲔ ﳍﺎ ‪ .‬ﻭﻣﻦ ﻭﺍﺟﺐ ﺍﻟﺒﺸﺮﻳﺔ ‪ -‬ﻟﻮ ﺭﺷﺪﺕ ‪ -‬ﺃﻥ ﺗﻄـﺎﺭﺩﻫﻢ‬
‫ﺣﱴ ﻳﺼﺒﺤﻮﺍ ﻋﺎﺟﺰﻳﻦ ﻋﻦ ﻫﺬﺍ ﺍﻟﻈﻠﻢ ﺍﻟﺬﻱ ﻳﺰﺍﻭﻟﻮﻧﻪ ؛ ﻭﺃﻥ ﺗﺮﺻﺪ ﳊﺮ‪‬ﻢ ﻛﻞ ﻣﺎ ﲤﻠﻚ ﻣـﻦ ﺍﻷﻧﻔـﺲ‬
‫ﻭﺍﻷﻣﻮﺍﻝ ‪. .‬‬
‫ﻭﻫﺬﺍ ﻫﻮ ﻭﺍﺟﺐ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ﺍﻟﺬﻱ ﻳﻨﺪ‪‬ﺎ ﺇﻟﻴﻪ ﺭ‪‬ﺎ ﻭﻳﺪﻋﻮﻫﺎ ﻣﻦ ﺃﺟﻠﻪ ﺑﺼﻔﺘﻬﺎ ﺗﻠـﻚ ؛ ﻭﻳﻨﺎﺩﻳﻬـﺎ‬
‫ﺫﻟﻚ ﺍﻟﻨﺪﺍﺀ ﺍﳌﻮﺣﻲ ﺍﻟﻌﻤﻴﻖ ‪. .‬‬
‫ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﺮﻑ ﺍﳌﺴﻠﻤﻮﻥ ﺣﻘﻴﻘﺔ ﺩﻳﻨﻬﻢ ‪ ،‬ﻭﺣﻘﻴﻘﺔ ﺗﺎﺭﳜﻬﻢ ؛ ﻓﻼ ﻳﻘﻔﻮﺍ ﺑﺪﻳﻨﻬﻢ ﻣﻮﻗﻒ ﺍﳌﺘـﻬﻢ ﺍﻟـﺬﻱ‬
‫ﳛﺎﻭﻝ ﺍﻟﺪﻓﺎﻉ ؛ ﺇﳕﺎ ﻳﻘﻔﻮﻥ ﺑﻪ ﺩﺍﺋﻤﺎ ﻣﻮﻗﻒ ﺍﳌﻄﻤﺌﻦ ﺍﻟﻮﺍﺛﻖ ﺍﳌﺴﺘﻌﻠﻲ ﻋﻠﻰ ﺗـﺼﻮﺭﺍﺕ ﺍﻷﺭﺽ ﲨﻴﻌـﺎ ‪،‬‬
‫ﻭﻋﻠﻰ ﻧﻈﻢ ﺍﻷﺭﺽ ﲨﻴﻌﺎ ‪ ،‬ﻭﻋﻠﻰ ﻣﺬﺍﻫﺐ ﺍﻷﺭﺽ ﲨﻴﻌﺎ ‪. .‬‬
‫ﻭﻻ ﻳﻨﺨﺪﻋﻮﺍ ﲟﻦ ﻳﺘﻈﺎﻫﺮ ﺑﺎﻟﺪﻓﺎﻉ ﻋﻦ ﺩﻳﻨﻬﻢ ﺑﺘﺠﺮﻳﺪﻩ ﰲ ﺣﺴﻬﻢ ﻣﻦ ﺣﻘﻪ ﰲ ﺍﳉﻬـﺎﺩ ﻟﺘـﺄﻣﲔ ﺃﻫﻠـﻪ ؛‬
‫ﻭﺍﳉﻬﺎﺩ ﻟﻜﺴﺮ ﺷﻮﻛﺔ ﺍﻟﺒﺎﻃﻞ ﺍﳌﻌﺘﺪﻱ ؛ ﻭﺍﳉﻬﺎﺩ ﻟﺘﻤﺘﻴﻊ ﺍﻟﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ﺑﺎﳋﲑ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ؛ ﻭﺍﻟـﺬﻱ ﻻ‬
‫ﳚﲏ ﺃﺣﺪ ﻋﻠﻰ ﺍﻟﺒﺸﺮﻳﺔ ﺟﻨﺎﻳﺔ ﻣﻦ ﳛﺮﻣﻬﺎ ﻣﻨﻪ ‪ ،‬ﻭﳛﻮﻝ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻨﻪ ‪ .‬ﻓﻬﺬﺍ ﻫﻮ ﺃﻋﺪﻯ ﺃﻋـﺪﺍﺀ ﺍﻟﺒـﺸﺮﻳﺔ ‪،‬‬
‫ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻄﺎﺭﺩﻩ ﺍﻟﺒﺸﺮﻳﺔ ﻟﻮ ﺭﺷﺪﺕ ﻭﻋﻘﻠﺖ ‪ .‬ﻭﺇﱃ ﺃﻥ ﺗﺮﺷﺪ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺗﻌﻘﻞ ‪ ،‬ﳚﺐ ﺃﻥ ﻳﻄـﺎﺭﺩﻩ‬
‫ﺍﳌﺆﻣﻨﻮﻥ ‪ ،‬ﺍﻟﺬﻳﻦ ﺍﺧﺘﺎﺭﻫﻢ ﺍﷲ ﻭﺣﺒﺎﻫﻢ ﺑﻨﻌﻤﺔ ﺍﻹﳝﺎﻥ ‪ ،‬ﻓﺬﻟﻚ ﻭﺍﺟﺒﻬﻢ ﻷﻧﻔﺴﻬﻢ ﻭﻟﻠﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ‪ ،‬ﻭﻫـﻢ‬
‫ﻣﻄﺎﻟﺒﻮﻥ ‪‬ﺬﺍ ﺍﻟﻮﺍﺟﺐ ﺃﻣﺎﻡ ﺍﷲ ‪. .‬‬

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 ‫‪٦٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺇﻥ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺧﲑ ‪ .‬ﻭﻣﺎ ﻳﺼﺪ ﺍﻟﺒﺸﺮﻳﺔ ﻋﻨﻪ ﺇﻻ ﺃﻋﺪﻯ ﺃﻋﺪﺍﺀ ﺍﻟﺒﺸﺮﻳﺔ ‪ .‬ﺍﻟﺬﻳﻦ ﻳﻨﺒﻐﻲ ﳍﺎ ﺃﻥ ﺗﻄـﺎﺭﺩﻫﻢ ‪،‬‬
‫ﺣﱴ ﺗﻘﺼﻴﻬﻢ ﻋﻦ ﻗﻴﺎﺩ‪‬ﺎ ‪. .‬‬
‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺍﺟﺐ ﺍﻟﺬﻱ ﺍﻧﺘﺪﺑﺖ ﻟﻪ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ‪ ،‬ﻓﺄﺩﺗﻪ ﻣﺮﺓ ﺧﲑ ﻣﺎ ﻳﻜﻮﻥ ﺍﻷﺩﺍﺀ ‪ .‬ﻭﻫﻲ ﻣـﺪﻋﻮﺓ‬
‫ﺩﺍﺋﻤﺎ ﺇﱃ ﺃﺩﺍﺋﻪ ‪ ،‬ﻭﺍﳉﻬﺎﺩ ﻣﺎﺽ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪. .‬‬
‫ﲢﺖ ﻫﺬﺍ ﺍﻟﻠﻮﺍﺀ ‪.‬‬
‫ﺇﻥ ﺍﻟﻨﻘﻠﺔ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﺗﺘﻤﺜﻞ ﰲ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻫﻲ ﺇﻋﺘﺎﻕ ﺭﻗﺎﺏ ﺍﻟﻌﺒﺎﺩ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻠﻌﺒﺎﺩ ؛ ﻭﲢﺮﻳﺮﻫﻢ ﻣﻦ‬
‫ﻫﺬﻩ ﺍﻟﻌﺒﻮﺩﻳﺔ ‪ ،‬ﻭﺗﻌﺒﻴﺪﻫﻢ ﻟﻠﹼﻪ ﻭﺣﺪﻩ ‪ ،‬ﻭﺇﻗﺎﻣﺔ ﺣﻴﺎ‪‬ﻢ ﻛﻠﻬﺎ ﻋﻠﻰ ﺃﺳﺎﺱ ﻫﺬﺍ ﺍﻻﻧﻄـﻼﻕ ﺍﻟـﺬﻱ ﻳﺮﻓـﻊ‬
‫ﺗﺼﻮﺭﺍ‪‬ﻢ ‪ ،‬ﻭﻳﺮﻓﻊ ﻗﻴﻤﻬﻢ ‪ ،‬ﻭﻳﺮﻓﻊ ﺃﺧﻼﻗﻬﻢ ‪ .‬ﻭﻳﺮﻓﻊ ﺣﻴﺎ‪‬ﻢ ﻛﻠﻬﺎ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺇﱃ ﺍﳊﺮﻳﺔ ‪. .‬‬
‫ﰒ ﲡﻲﺀ ﺍﻷﺭﺯﺍﻕ ﺍﳌﺎﺩﻳﺔ ﻭﺍﻟﺘﻴﺴﲑﺍﺕ ﺍﳌﺎﺩﻳﺔ ‪ ،‬ﻭﺍﻟﺘﻤﻜﲔ ﺍﳌﺎﺩﻱ ‪ ،‬ﺗﺒﻌﹰﺎ ﳍﺬﺍ ﺍﻟﺘﺤﺮﺭ ﻭﻫﺬﺍ ﺍﻻﻧﻄﻼﻕ ‪ .‬ﻛﻤﺎ‬
‫ﺣﺪﺙ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﻌﺼﺒﺔ ﺍﳌﺴﻠﻤﺔ ‪ ،‬ﻭﻫﻲ ﺗﻜﺘﺴﺢ ﺍﳉﺎﻫﻠﻴﺎﺕ ﺣﻮﳍﺎ ‪ ،‬ﻭ‪‬ﻴﻤﻦ ﻋﻠﻰ ﻣﻘﺎﻟﻴﺪ ﺍﻟـﺴﻠﻄﺎﻥ ﰲ‬
‫ﺍﻷﺭﺽ ‪ ،‬ﻭﺗﻘﻮﺩ ﺍﻟﺒﺸﺮﻳﺔ ﺇﱃ ﺍﻟﻠﹼﻪ ‪ ،‬ﻟﺘﺴﺘﻤﺘﻊ ﻣﻌﻬﺎ ﺑﻔﻀﻞ ﺍﻟﻠﹼﻪ ‪. .‬‬
‫ﻭﺍﻟﺬﻳﻦ ﻳﺮﻛﺰﻭﻥ ﻋﻠﻰ ﺍﻟﻘﻴﻢ ﺍﳌﺎﺩﻳﺔ ‪ ،‬ﻭﻋﻠﻰ ﺍﻹﻧﺘﺎﺝ ﺍﳌﺎﺩﻱ ‪ ،‬ﻭﻳﻐﻔﻠﻮﻥ ﺗﻠﻚ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻜﱪﻯ ﺍﻷﺳﺎﺳﻴﺔ ‪ ،‬ﻫﻢ‬
‫ﺃﻋﺪﺍﺀ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﺬﻳﻦ ﻻ ﻳﺮﻳﺪﻭﻥ ﳍﺎ ﺃﻥ ﺗﺮﺗﻔﻊ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﳊﻴﻮﺍﻥ ﻭﻋﻠﻰ ﻣﻄﺎﻟﺐ ﺍﳊﻴﻮﺍﻥ ‪.‬‬
‫ﻭﻫﻢ ﻻ ﻳﻄﻠﻘﻮ‪‬ﺎ ﺩﻋﻮﺓ ﺑﺮﻳﺌﺔ ؛ ﻭﻟﻜﻨﻬﻢ ﻳﻬﺪﻓﻮﻥ ﻣﻦ ﻭﺭﺍﺋﻬﺎ ﺇﱃ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﻘﻴﻢ ﺍﻹﳝﺎﻧﻴـﺔ ‪ ،‬ﻭﻋﻠـﻰ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﱵ ﺗﻌﻠﻖ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ ﲟﺎ ﻫﻮ ﺃﺭﻓﻊ ﻣﻦ ﻣﻄﺎﻟﺐ ﺍﳊﻴﻮﺍﻥ ‪ -‬ﺩﻭﻥ ﺃﻥ ﺗﻐﻔﻞ ﺿﺮﻭﺭﺍ‪‬ﻢ ﺍﻷﺳﺎﺳﻴﺔ ‪-‬‬
‫ﻭﲡﻌﻞ ﳍﻢ ﻣﻄﺎﻟﺐ ﺃﺳﺎﺳﻴﺔ ﺃﺧﺮﻯ ﺇﱃ ﺟﻮﺍﺭ ﺍﻟﻄﻌﺎﻡ ﻭﺍﳌﺴﻜﻦ ﻭﺍﳉﻨﺲ ﺍﻟﱵ ﻳﻌﻴﺶ ﰲ ﺣﺪﻭﺩﻫﺎ ﺍﳊﻴﻮﺍﻥ !‬
‫ﻭﻫﺬﺍ ﺍﻟﺼﻴﺎﺡ ﺍﳌﺴﺘﻤﺮ ﺑﺘﻀﺨﻴﻢ ﺍﻟﻘﻴﻢ ﺍﳌﺎﺩﻳﺔ ‪ ،‬ﻭﺍﻹﻧﺘﺎﺝ ﺍﳌﺎﺩﻱ ‪ ،‬ﲝﻴﺚ ﻳﻄﻐﻰ ﺍﻻﻧﺸﻐﺎﻝ ﺑﻪ ﻋﻠـﻰ ﺣﻴـﺎﺓ‬
‫ﺍﻟﻨﺎﺱ ﻭﺗﻔﻜﲑﻫﻢ ﻭﺗﺼﻮﺭﺍ‪‬ﻢ ﻛﻠﻬﺎ ‪. .‬‬
‫ﻭﲝﻴﺚ ﻳﺘﺤﻮﻝ ﺍﻟﻨﺎﺱ ﺇﱃ ﺁﻻﺕ ﺗﻠﻬﺚ ﻭﺭﺍﺀ ﻫﺬﻩ ﺍﻟﻘﻴﻤﺔ ‪ ،‬ﻭﺗﻌﺪﻫﺎ ﻗﻴﻤﺔ ﺍﳊﻴﺎﺓ ﺍﻟﻜـﱪﻯ ؛ ﻭﺗﻨـﺴﻰ ﰲ‬
‫ﻋﺎﺻﻔﺔ ﺍﻟﺼﻴﺎﺡ ﺍﳌﺴﺘﻤﺮ ‪ . .‬ﺍﻹﻧﺘﺎﺝ ‪ . .‬ﺍﻹﻧﺘﺎﺝ ‪ . .‬ﻛﻞ ﺍﻟﻘﻴﻢ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻷﺧﻼﻗﻴﺔ ؛ ﻭﺗﺪﻭﺱ ﻫﺬﻩ ﺍﻟﻘﻴﻢ‬
‫ﻛﻠﻬﺎ ﰲ ﺳﺒﻴﻞ ﺍﻹﻧﺘﺎﺝ ﺍﳌﺎﺩﻱ ‪ . .‬ﻫﺬﺍ ﺍﻟﺼﻴﺎﺡ ﻟﻴﺲ ﺑﺮﻳﺌﹰﺎ ؛ ﺇﳕﺎ ﻫﻮ ﺧﻄﺔ ﻣﺪﺑﺮﺓ ﻹﻗﺎﻣﺔ ﺃﺻﻨﺎﻡ ﺗﻌﺒﺪ ﺑـﺪﻝ‬
‫ﺃﺻﻨﺎﻡ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻷﻭﱃ ؛ ﻭﺗﻜﻮﻥ ﳍﺎ ﺍﻟﺴﻴﺎﺩﺓ ﺍﻟﻌﻠﻴﺎ ﻋﻠﻰ ﺍﻟﻘﻴﻢ ﲨﻴﻌﹰﺎ !‬
‫ﻭﻋﻨﺪﻣﺎ ﻳﺼﺒﺢ ﺍﻹﻧﺘﺎﺝ ﺍﳌﺎﺩﻱ ﺻﻨﻤﹰﺎ ﻳﻜﺪﺡ ﺍﻟﻨﺎﺱ ﺣﻮﻟﻪ ﻭﻳﻄﻮﻓﻮﻥ ﺑﻪ ﰲ ﻗﺪﺍﺳﺔ ﺍﻷﺻﻨﺎﻡ ؛ ﻓﺈﻥ ﻛﻞ ﺍﻟﻘﻴﻢ‬
‫ﻭﺍﻻﻋﺘﺒﺎﺭﺍﺕ ﺍﻷﺧﺮﻯ ﺗﺪﺍﺱ ﰲ ﺳﺒﻴﻠﻪ ﻭﺗﻨﺘﻬﻚ ‪. .‬‬
‫ﺍﻷﺧﻼﻕ ‪ .‬ﺍﻷﺳﺮﺓ ‪ .‬ﺍﻷﻋﺮﺍﺽ ‪ .‬ﺍﳊﺮﻳﺎﺕ ‪ .‬ﺍﻟﻀﻤﺎﻧﺎﺕ ‪ . . .‬ﻛﻠﻬﺎ ‪ . .‬ﻛﻠﻬﺎ ﺇﺫﺍ ﺗﻌﺎﺭﺿﺖ ﻣـﻊ ﺗـﻮﻓﲑ‬
‫ﺍﻹﻧﺘﺎﺝ ﳚﺐ ﺃﻥ ﺗﺪﺍﺱ !‬
‫ﻓﻤﺎﺫﺍ ﺗﻜﻮﻥ ﺍﻷﺭﺑﺎﺏ ﻭﺍﻷﺻﻨﺎﻡ ﺇﻥ ﱂ ﺗﻜﻦ ﻫﻲ ﻫﺬﻩ ؟ ﺇﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﳊﺘﻢ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟـﺼﻨﻢ ﺣﺠـﺮﹰﺍ ﺃﻭ‬
‫ﺧﺸﺒﹰﺎ ‪ .‬ﻓﻘﺪ ﻳﻜﻮﻥ ﻗﻴﻤﺔ ﻭﺍﻋﺘﺒﺎﺭﹰﺍ ﻭﻻﻓﺘﺔ ﻭﻟﻘﺒﹰﺎ !‬

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 ‫‪٦٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺇﻥ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﻠﻴﺎ ﳚﺐ ﺃﻥ ﺗﺒﻘﻰ ﻟﻔﻀﻞ ﺍﻟﻠﹼﻪ ﻭﺭﲪﺘﻪ ﺍﳌﺘﻤﺜﻠﲔ ﰲ ﻫﺪﺍﻩ ﺍﻟﺬﻱ ﻳـﺸﻔﻲ ﺍﻟـﺼﺪﻭﺭ ‪ ،‬ﻭﳛـﺮﺭ‬
‫ﺍﻟﺮﻗﺎﺏ ‪ ،‬ﻭﻳﻌﻠﻲ ﻣﻦ ﺍﻟﻘﻴﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﺍﻹﻧﺴﺎﻥ ‪ .‬ﻭﰲ ﻇﻞ ﻫﺬﻩ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﻠﻴﺎ ﳝﻜﻦ ﺍﻻﻧﺘﻔﺎﻉ ﺑﺮﺯﻕ ﺍﻟﻠﹼـﻪ‬
‫ﺍﻟﺬﻱ ﺃﻋﻄﺎﻩ ﻟﻠﻨﺎﺱ ﰲ ﺍﻷﺭﺽ ؛ ﻭﺑﺎﻟﺘﺼﻨﻴﻊ ﺍﻟﺬﻱ ﻳﻮﻓﺮ ﺍﻹﻧﺘﺎﺝ ﺍﳌﺎﺩﻱ ؛ ﻭﺑﺎﻟﺘﻴﺴﲑﺍﺕ ﺍﳌﺎﺩﻳﺔ ﺍﻟﱵ ﺗﻘﻠﻞ ﻣﻦ‬
‫ﺷﺪﺓ ﺍﻟﻜﺪﺡ ؛ ﻭﺑﺴﺎﺋﺮ ﻫﺬﻩ ﺍﻟﻘﻴﻢ ﺍﻟﱵ ﺗﺪﻕ ﺍﳉﺎﻫﻠﻴﺔ ﺣﻮﳍﺎ ﺍﻟﻄﺒﻮﻝ ﰲ ﺍﻷﺭﺽ !‬
‫ﻭﺑﺪﻭﻥ ﻭﺟﻮﺩ ﺗﻠﻚ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﻠﻴﺎ ﻭﺳﻴﺎﺩ‪‬ﺎ ﺗﺼﺒﺢ ﺍﻷﺭﺯﺍﻕ ﻭﺍﻟﺘﻴﺴﲑﺍﺕ ﻭﺍﻹﻧﺘﺎﺝ ﻟﻌﻨﺔ ﻳﺸﻘﻰ ‪‬ﺎ ﺍﻟﻨـﺎﺱ ؛‬
‫ﻷ‪‬ﺎ ﻳﻮﻣﺌﺬ ﺗﺴﺘﺨﺪﻡ ﰲ ﺇﻋﻼﺀ ﺍﻟﻘﻴﻢ ﺍﳊﻴﻮﺍﻧﻴﺔ ﻭﺍﻵﻟﻴﺔ ‪ ،‬ﻋﻠﻰ ﺣﺴﺎﺏ ﺍﻟﻘﻴﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﻌﻠﻮﻳﺔ ‪ ) .‬ﺍﻟﻈﻼﻝ (‬

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 ‫‪٦٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﺜﺎﱐ ﻋﺸﺮ – ﻛﺎﻥ ﻳﺘﻄﻠﻊ ﺇﱃ ﺍﳋﻼﺹ ﻣﻦ ﻫﺬﺍ ﺍﻟﺴﺠﻦ ﺍﻟﻈﺎﱂ ﺃﻫﻠﻪ ﻭﲟﺠﺮﺩ ﺧﺮﻭﺟﻪ ﻣﻦ ﺍﻟﺴﺠﻦ‬
‫ﻫﺎﺟﺮ ﺇﱃ ﺃﺭﺽ ﺍﷲ ﺍﻟﻮﺍﺳﻌﺔ‬
‫ﻱ ﻓﹶﺎ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻭ ِﻥ { )‪ (٥٦‬ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ‬
‫ﻱ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ِﺇ ﱠﻥ ﹶﺃ ‪‬ﺭﺿِﻲ ﻭ‪‬ﺍ ِﺳ ‪‬ﻌ ﹲﺔ ﹶﻓِﺈﻳ‪‬ﺎ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻳ‪‬ﺎ ِﻋﺒ‪‬ﺎ ِﺩ ‪‬‬
‫ﺇﻥ ﺧﺎﻟﻖ ﻫﺬﻩ ﺍﻟﻘﻠﻮﺏ ‪ ،‬ﺍﳋﺒﲑ ﲟﺪﺍﺧﻠﻬﺎ ‪ ،‬ﺍﻟﻌﻠﻴﻢ ﲞﻔﺎﻳﺎﻫﺎ ‪ ،‬ﺍﻟﻌﺎﺭﻑ ﲟﺎ ﻳﻬﺠﺲ ﻓﻴﻬﺎ ‪ ،‬ﻭﻣﺎ ﻳـﺴﺘﻜﻦ ﰲ‬
‫ﺣﻨﺎﻳﺎﻫﺎ ‪. .‬‬
‫ﺇﻥ ﺧﺎﻟﻖ ﻫﺬﻩ ﺍﻟﻘﻠﻮﺏ ﻟﻴﻨﺎﺩﻳﻬﺎ ﻫﺬﺍ ﺍﻟﻨﺪﺍﺀ ﺍﳊﺒﻴﺐ‪:‬‬
‫ﻳﺎ ﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ‪:‬ﻳﻨﺎﺩﻳﻬﺎ ﻫﻜﺬﺍ ﻭﻫﻮ ﻳﺪﻋﻮﻫﺎ ﺇﱃ ﺍﳍﺠﺮﺓ ﺑﺪﻳﻨﻬﺎ ‪ ،‬ﻟـﺘﺤﺲ ﻣﻨـﺬ ﺍﻟﻠﺤﻈـﺔ ﺍﻷﻭﱃ‬
‫ﲝﻘﻴﻘﺘﻬﺎ ‪ .‬ﺑﻨﺴﺒﺘﻬﺎ ﺇﱃ ﺭ‪‬ﺎ ﻭﺇﺿﺎﻓﺘﻬﺎ ﺇﱃ ﻣﻮﻻﻫﺎ‪) :‬ﻳﺎ ﻋﺒﺎﺩﻱ( ‪. .‬‬
‫ﻫﺬﻩ ﻫﻲ ﺍﻟﻠﻤﺴﺔ ﺍﻷﻭﱃ ‪ .‬ﻭﺍﻟﻠﻤﺴﺔ ﺍﻟﺜﺎﻧﻴﺔ‪) :‬ﺇﻥ ﺃﺭﺿﻲ ﻭﺍﺳﻌﺔ( ‪. .‬‬
‫ﺃﻧﺘﻢ ﻋﺒﺎﺩﻱ ‪ .‬ﻭﻫﺬﻩ ﺃﺭﺿﻲ ‪ .‬ﻭﻫﻲ ﻭﺍﺳﻌﺔ ‪ .‬ﻓﺴﻴﺤﺔ ﺗﺴﻌﻜﻢ ‪ .‬ﻓﻤﺎ ﺍﻟﺬﻱ ﳝﺴﻜﻜﻢ ﰲ ﻣﻘﺎﻣﻜﻢ ﺍﻟﻀﻴﻖ ‪،‬‬
‫ﺍﻟﺬﻱ ﺗﻔﺘﻨﻮﻥ ﻓﻴﻪ ﻋﻦ ﺩﻳﻨﻜﻢ ‪ ،‬ﻭﻻ ﲤﻠﻜﻮﻥ ﺃﻥ ﺗﻌﺒﺪﻭﺍ ﺍﷲ ﻣﻮﻻﻛﻢ ؟ ﻏﺎﺩﺭﻭﺍ ﻫﺬﺍ ﺍﻟﻀﻴﻖ ﻳﺎ ﻋﺒـﺎﺩﻱ ﺇﱃ‬
‫ﺃﺭﺿﻲ ﺍﻟﻮﺍﺳﻌﺔ ‪ ،‬ﻧﺎﺟﲔ ﺑﺪﻳﻨﻜﻢ ‪ ،‬ﺃﺣﺮﺍﺭﺍ ﰲ ﻋﺒﺎﺩﺗﻜﻢ )ﻓﺈﻳﺎﻱ ﻓﺎﻋﺒﺪﻭﻥ( ‪.‬‬
‫ﺇﻥ ﻫﺎﺟﺲ ﺍﻷﺳﻰ ﳌﻔﺎﺭﻗﺔ ﺍﻟﻮﻃﻦ ﻫﻮ ﺍﳍﺎﺟﺲ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻳﺘﺤﺮﻙ ﰲ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺗﺪﻋﻰ ﻟﻠﻬﺠﺮﺓ ‪ .‬ﻭﻣـﻦ‬
‫ﻫﻨﺎ ﳝﺲ ﻗﻠﻮ‪‬ﻢ ‪‬ﺎﺗﲔ ﺍﻟﻠﻤﺴﺘﲔ‪:‬‬
‫ﺑﺎﻟﻨﺪﺍﺀ ﺍﳊﺒﻴﺐ ﺍﻟﻘﺮﻳﺐ‪:‬‬
‫)ﻳﺎ ﻋﺒﺎﺩﻱ( ﻭﺑﺎﻟﺴﻌﺔ ﰲ ﺍﻷﺭﺽ‪:‬‬
‫)ﺇﻥ ﺃﺭﺿﻲ ﻭﺍﺳﻌﺔ( ﻭﻣﺎ ﺩﺍﻣﺖ ﻛﻠﻬﺎ ﺃﺭﺽ ﺍﷲ ‪ ،‬ﻓﺄﺣﺐ ﺑﻘﻌﺔ ﻣﻨﻬﺎ ﺇﺫﻥ ﻫﻲ ﺍﻟﱵ ﳚﺪﻭﻥ ﻓﻴﻬـﺎ ﺍﻟـﺴﻌﺔ‬
‫ﻟﻌﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ﺩﻭﻥ ﺳﻮﺍﻩ ‪ ) .‬ﺍﻟﻈﻼﻝ (‬
‫ﺝ ﻣِﻦ ‪‬ﺑ‪‬ﻴﺘِـ ِﻪ‬
‫ﺨ ‪‬ﺮ ‪‬‬
‫ﺽ ‪‬ﻣﺮ‪‬ﺍ ﹶﻏﻤ‪‬ﺎ ﹶﻛِﺜﲑ‪‬ﺍ ‪‬ﻭ ‪‬ﺳ ‪‬ﻌ ﹰﺔ ‪‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺠ ‪‬ﺪ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭﻣ‪‬ﻦ ‪‬ﻳﻬ‪‬ﺎ ِﺟ ‪‬ﺮ ﻓِﻲ ‪‬ﺳِﺒﻴ ِﻞ ﺍﻟﹼﻠ ِﻪ ‪‬ﻳ ِ‬
‫ﺕ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﻭﹶﻗ ‪‬ﻊ ﹶﺃ ‪‬ﺟ ‪‬ﺮ ‪‬ﻩ ﻋ‪‬ﻠﻰ ﺍﻟﻠﹼ ِﻪ ‪‬ﻭﻛﹶﺎ ﹶﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻏﻔﹸﻮﺭ‪‬ﺍ ‪‬ﺭﺣِﻴﻤ‪‬ﺎ{ )‪(١٠٠‬‬
‫‪‬ﻣﻬ‪‬ﺎ ِﺟﺮ‪‬ﺍ ِﺇﻟﹶﻰ ﺍﻟﹼﻠ ِﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮِﻟ ِﻪ ﹸﺛ ‪‬ﻢ ﻳ‪ ‬ﺪ ِﺭ ﹾﻛ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‬
‫ﺇﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺮﺑﺎﱐ ﺍﻟﻘﺮﺁﱐ ﻳﻌﺎﰿ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﳐﺎﻭﻑ ﺍﻟﻨﻔﺲ ﺍﳌﺘﻨﻮﻋﺔ ؛ ﻭﻫﻲ ﺗﻮﺍﺟﻪ ﳐـﺎﻃﺮ ﺍﳍﺠـﺮﺓ ؛ ﰲ‬
‫ﻣﺜﻞ ﺗﻠﻚ ﺍﻟﻈﺮﻭﻑ ﺍﻟﱵ ﻛﺎﻧﺖ ﻗﺎﺋﻤﺔ ؛ ﻭﺍﻟﱵ ﻗﺪ ﺗﺘﻜﺮﺭ ﺑﺬﺍ‪‬ﺎ ﺃﻭ ﲟﺎ ﻳﺸﺎ‪‬ﻬﺎ ﻣﻦ ﺍﳌﺨﺎﻭﻑ ﰲ ﻛﻞ ﺣﲔ ‪.‬‬
‫ﻭﻫﻮ ﻳﻌﺎﰿ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ﰲ ﻭﺿﻮﺡ ﻭﻓﺼﺎﺣﺔ ؛ ﻓﻼ ﻳﻜﺘﻢ ﻋﻨﻬﺎ ﺷﻴﺌﺎ ﻣﻦ ﺍﳌﺨﺎﻭﻑ ؛ ﻭﻻ ﻳﺪﺍﺭﻱ ﻋﻨﻬﺎ ﺷﻴﺌﺎ‬
‫ﻣﻦ ﺍﻷﺧﻄﺎﺭ ‪ -‬ﲟﺎ ﰲ ﺫﻟﻚ ﺧﻄﺮ ﺍﳌﻮﺕ ‪ -‬ﻭﻟﻜﻨﻪ ﻳﺴﻜﺐ ﻓﻴﻬﺎ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﲝﻘﺎﺋﻖ ﺃﺧﺮﻯ ﻭﺑـﻀﻤﺎﻧﺔ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪. .‬‬
‫ﻓﻬﻮ ﺃﻭﻻ ﳛﺪﺩ ﺍﳍﺠﺮﺓ ﺑﺄ‪‬ﺎ )ﰲ ﺳﺒﻴﻞ ﺍﷲ( ‪. .‬‬
‫ﻭﻫﺬﻩ ﻫﻲ ﺍﳍﺠﺮﺓ ﺍﳌﻌﺘﱪﺓ ﰲ ﺍﻹﺳﻼﻡ ‪ .‬ﻓﻠﻴﺴﺖ ﻫﺠﺮﺓ ﻟﻠﺜﺮﺍﺀ ‪ ،‬ﺃﻭ ﻫﺠﺮﺓ ﻟﻠﻨﺠﺎﺓ ﻣﻦ ﺍﳌﺘﺎﻋﺐ ‪ ،‬ﺃﻭ ﻫﺠﺮﺓ‬
‫ﻟﻠﺬﺍﺋﺬ ﻭﺍﻟﺸﻬﻮﺍﺕ ‪ ،‬ﺃﻭ ﻫﺠﺮﺓ ﻷﻱ ﻋﺮﺽ ﻣﻦ ﺃﻋﺮﺍﺽ ﺍﳊﻴﺎﺓ ‪ .‬ﻭﻣﻦ ﻳﻬﺎﺟﺮ ﻫﺬﻩ ﺍﳍﺠﺮﺓ ‪ -‬ﰲ ﺳﺒﻴﻞ ﺍﷲ‬

‫‪٦٤‬‬
 ‫‪٦٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫‪ -‬ﳚﺪ ﰲ ﺍﻷﺭﺽ ﻓﺴﺤﺔ ﻭﻣﻨﻄﻠﻘﺎ ﻓﻼ ﺗﻀﻴﻖ ﺑﻪ ﺍﻷﺭﺽ ‪ ،‬ﻭﻻ ﻳﻌﺪﻡ ﺍﳊﻴﻠﺔ ﻭﺍﻟﻮﺳﻴﻠﺔ ‪ .‬ﻟﻠﻨﺠﺎﺓ ﻭﻟﻠـﺮﺯﻕ‬
‫ﻭﺍﳊﻴﺎﺓ‪:‬‬
‫)ﻭﻣﻦ ﻳﻬﺎﺟﺮ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﳚﺪ ﰲ ﺍﻷﺭﺽ ﻣﺮﺍﻏﻤﺎ ﻛﺜﲑﺍ ﻭﺳﻌﺔ( ‪. .‬‬
‫ﻭﺇﳕﺎ ﻫﻮ ﺿﻌﻒ ﺍﻟﻨﻔﺲ ﻭﺣﺮﺻﻬﺎ ﻭﺷﺤﻬﺎ ؛ ﳜﻴﻞ ﺇﻟﻴﻬﺎ ﺃﻥ ﻭﺳﺎﺋﻞ ﺍﳊﻴﺎﺓ ﻭﺍﻟﺮﺯﻕ ‪ ،‬ﻣﺮﻫﻮﻧـﺔ ﺑـﺄﺭﺽ ‪،‬‬
‫ﻭﻣﻘﻴﺪﺓ ﺑﻈﺮﻭﻑ ‪ ،‬ﻭﻣﺮﺗﺒﻄﺔ ﲟﻼﺑﺴﺎﺕ ﻟﻮ ﻓﺎﺭﻗﺘﻬﺎ ﱂ ﲡﺪ ﻟﻠﺤﻴﺎﺓ ﺳﺒﻴﻼ ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻜﺎﺫﺏ ﳊﻘﻴﻘﺔ ﺃﺳﺒﺎﺏ ﺍﻟﺮﺯﻕ ﻭﺃﺳﺒﺎﺏ ﺍﳊﻴﺎﺓ ﻭﺍﻟﻨﺠﺎﺓ ؛ ﻫﻮ ﺍﻟﺬﻱ ﳚﻌﻞ ﺍﻟﻨﻔﻮﺱ ﺗﻘﺒﻞ ﺍﻟﺬﻝ‬
‫ﻭﺍﻟﻀﻴﻢ ‪ ،‬ﻭﺗﺴﻜﺖ ﻋﻠﻰ ﺍﻟﻔﺘﻨﺔ ﰲ ﺍﻟﺪﻳﻦ ؛ ﰒ ﺗﺘﻌﺮﺽ ﻟﺬﻟﻚ ﺍﳌﺼﲑ ﺍﻟﺒﺎﺋﺲ ‪ .‬ﻣـﺼﲑ ﺍﻟـﺬﻳﻦ ﺗﺘﻮﻓـﺎﻫﻢ‬
‫ﺍﳌﻼﺋﻜﺔ ﻇﺎﳌﻲ ﺃﻧﻔﺴﻬﻢ ‪ .‬ﻭﺍﷲ ﻳﻘﺮﺭ ﺍﳊﻘﻴﻘﺔ ﺍﳌﻮﻋﻮﺩﺓ ﳌﻦ ﻳﻬﺎﺟﺮ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪. .‬‬
‫ﺇﻧﻪ ﺳﻴﺠﺪ ﰲ ﺃﺭﺽ ﺍﷲ ﻣﻨﻄﻠﻘﺎ ﻭﺳﻴﺠﺪ ﻓﻴﻬﺎ ﺳﻌﺔ ‪ .‬ﻭﺳﻴﺠﺪ ﺍﷲ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻳـﺬﻫﺐ ﺇﻟﻴـﻪ ‪ ،‬ﳛﻴﻴـﻪ‬
‫ﻭﻳﺮﺯﻗﻪ ﻭﻳﻨﺠﻴﻪ ‪. .‬‬
‫ﻭﻟﻜﻦ ﺍﻷﺟﻞ ﻗﺪ ﻳﻮﺍﰲ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﺮﺣﻠﺔ ﻭﺍﳍﺠﺮﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪. .‬‬
‫ﻭﺍﳌﻮﺕ ‪ -‬ﻛﻤﺎ ﺗﻘﺪﻡ ﰲ ﺳﻴﺎﻕ ﺍﻟﺴﻮﺭﺓ ‪ -‬ﻻ ﻋﻼﻗﺔ ﻟﻪ ﺑﺎﻷﺳﺒﺎﺏ ﺍﻟﻈﺎﻫﺮﺓ ؛ ﺇﳕﺎ ﻫﻮ ﺣﺘﻢ ﳏﺘﻮﻡ ﻋﻨـﺪﻣﺎ‬
‫ﳛﲔ ﺍﻷﺟﻞ ﺍﳌﺮﺳﻮﻡ ‪ .‬ﻭﺳﻮﺍﺀ ﺃﻗﺎﻡ ﺃﻡ ﻫﺎﺟﺮ ‪ ،‬ﻓﺈﻥ ﺍﻷﺟﻞ ﻻ ﻳﺴﺘﻘﺪﻡ ﻭﻻ ﻳﺴﺘﺄﺧﺮ ‪.‬‬
‫ﻏﲑ ﺃﻥ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﳍﺎ ﺗﺼﻮﺭﺍ‪‬ﺎ ﻭﳍﺎ ﺗﺄﺛﺮﺍ‪‬ﺎ ﺑﺎﳌﻼﺑﺴﺎﺕ ﺍﻟﻈﺎﻫﺮﺓ ‪. .‬‬
‫ﻭﺍﳌﻨﻬﺞ ﻳﺮﺍﻋﻲ ﻫﺬﺍ ﻭﻳﻌﺎﳉﻪ ‪ .‬ﻓﻴﻌﻄﻲ ﺿﻤﺎﻧﺔ ﺍﷲ ﺑﻮﻗﻮﻉ ﺍﻷﺟﺮ ﻋﻠﻰ ﺍﷲ ﻣﻨﺬ ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﺒﻴﺖ ﰲ‬
‫ﺍﳍﺠﺮﺓ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪:‬‬
‫)ﻭﻣﻦ ﳜﺮﺝ ﻣﻦ ﺑﻴﺘﻪ ﻣﻬﺎﺟﺮﺍ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ‪ -‬ﰒ ﻳﺪﺭﻛﻪ ﺍﳌﻮﺕ ‪ -‬ﻓﻘﺪ ﻭﻗﻊ ﺃﺟﺮﻩ ﻋﻠﻰ ﺍﷲ( ‪. .‬‬
‫ﺃﺟﺮﻩ ﻛﻠﻪ ‪ .‬ﺃﺟﺮ ﺍﳍﺠﺮﺓ ﻭﺍﻟﺮﺣﻠﺔ ﻭﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﻭﺍﳊﻴﺎﺓ ﰲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ‪. .‬‬
‫ﻓﻤﺎﺫﺍ ﺑﻌﺪ ﺿﻤﺎﻥ ﺍﷲ ﻣﻦ ﺿﻤﺎﻥ ؟‬
‫ﻭﻣﻊ ﺿﻤﺎﻧﺔ ﺍﻷﺟﺮ ﺍﻟﺘﻠﻮﻳﺢ ﺑﺎﳌﻐﻔﺮﺓ ﻟﻠﺬﻧﻮﺏ ﻭﺍﻟﺮﲪﺔ ﰲ ﺍﳊﺴﺎﺏ ‪ .‬ﻭﻫﺬﺍ ﻓﻮﻕ ﺍﻟﺼﻔﻘﺔ ﺍﻷﻭﱃ ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﷲ ﻏﻔﻮﺭﺍ ﺭﺣﻴﻤ‪‬ﺎ ‪.‬‬
‫ﺇ‪‬ﺎ ﺻﻔﻘﺔ ﺭﺍﲝﺔ ﺩﻭﻥ ﺷﻚ ‪ .‬ﻳﻘﺒﺾ ﻓﻴﻬﺎ ﺍﳌﻬﺎﺟﺮ ﺍﻟﺜﻤﻦ ﻛﻠﻪ ﻣﻨﺬ ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ ‪ -‬ﺧﻄﻮﺓ ﺍﳋﺮﻭﺝ ﻣـﻦ‬
‫ﺍﻟﺒﻴﺖ ﻣﻬﺎﺟﺮﺍ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ‪ -‬ﻭﺍﳌﻮﺕ ﻫﻮ ﺍﳌﻮﺕ ‪ .‬ﰲ ﻣﻮﻋﺪﻩ ﺍﻟﺬﻱ ﻻ ﻳﺘﺄﺧﺮ ‪ .‬ﻭﺍﻟﺬﻱ ﻻ ﻋﻼﻗﺔ ﻟـﻪ‬
‫‪‬ﺠﺮﺓ ﺃﻭ ﺇﻗﺎﻣﺔ ‪ .‬ﻭﻟﻮ ﺃﻗﺎﻡ ﺍﳌﻬﺎﺟﺮ ﻭﱂ ﳜﺮﺝ ﻣﻦ ﺑﻴﺘﻪ ﳉﺎﺀﻩ ﺍﳌﻮﺕ ﰲ ﻣﻮﻋﺪﻩ ‪ .‬ﻭﳋﺴﺮ ﺍﻟﺼﻔﻘﺔ ﺍﻟﺮﺍﲝﺔ ‪.‬‬
‫ﻓﻼ ﺃﺟﺮ ﻭﻻ ﻣﻐﻔﺮﺓ ﻭﻻ ﺭﲪﺔ ‪ .‬ﺑﻞ ﻫﻨﺎﻟﻚ ﺍﳌﻼﺋﻜﺔ ﺗﺘﻮﻓﺎﻩ ﻇﺎﳌﺎ ﻟﻨﻔﺴﻪ !‬
‫ﻭﺷﺘﺎﻥ ﺑﲔ ﺻﻔﻘﺔ ﻭﺻﻔﻘﺔ !‬
‫ﻭﺷﺘﺎﻥ ﺑﲔ ﻣﺼﲑ ﻭﻣﺼﲑ ! ) ﺍﻟﻈﻼﻝ(‬
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‫ﻭﻗﺪ ﺣﺬﺭ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺗﺮﻙ ﺍﳍﺠﺮﺓ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻬﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ‪:‬‬

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 ‫‪٦٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺽ ﻗﹶﺎﹾﻟ ‪‬ﻮﹾﺍ ﹶﺃﹶﻟ ‪‬ﻢ‬

‫ﲔ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﻀ ‪‬ﻌ ِﻔ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﺴ ِﻬ ‪‬ﻢ ﹶﻗﺎﻟﹸﻮﹾﺍ ﻓِﻴ ‪‬ﻢ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ﻗﹶﺎﻟﹸﻮﹾﺍ ﹸﻛﻨ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫} ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﺗ ‪‬ﻮﻓﱠﺎ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟﻤ‪‬ﻶِﺋ ﹶﻜ ﹸﺔ ﻇﹶﺎِﻟﻤِﻲ ﹶﺃ‪‬ﻧ ﹸﻔ ِ‬
‫ﺼﲑ‪‬ﺍ{ )‪ (٩٧‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‬ ‫ﺕ ‪‬ﻣ ِ‬‫ﻚ ‪‬ﻣ ﹾﺄﻭ‪‬ﺍ ‪‬ﻫ ‪‬ﻢ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ‪‬ﻭﺳ‪‬ﺎﺀ ‪‬‬ ‫ﺽ ﺍﻟﹼﻠ ِﻪ ﻭ‪‬ﺍ ِﺳ ‪‬ﻌ ﹰﺔ ﹶﻓ‪‬ﺘﻬ‪‬ﺎ ِﺟﺮ‪‬ﻭﹾﺍ ﻓِﻴﻬ‪‬ﺎ ﹶﻓﹸﺄ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫ﺗ‪ ‬ﹸﻜ ‪‬ﻦ ﹶﺃ ‪‬ﺭ ‪‬‬
‫ﻟﻘﺪ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻨﺺ ﻳﻮﺍﺟﻪ ﺣﺎﻟﺔ ﻭﺍﻗﻌﺔ ﰲ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ‪ -‬ﰲ ﻣﻜﺔ ﻭﻏﲑﻫﺎ ‪ -‬ﺑﻌﺪ ﻫﺠﺮﺓ ﺭﺳـﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﻴﺎﻡ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺴﻠﻤﺔ ‪ .‬ﻓﻘﺪ ﻛﺎﻥ ﻫﻨﺎﻙ ﻣﺴﻠﻤﻮﻥ ﱂ ﻳﻬﺎﺟﺮﻭﺍ ‪ .‬ﺣﺒﺴﺘﻬﻢ ﺃﻣـﻮﺍﳍﻢ‬
‫ﻭﻣﺼﺎﳊﻬﻢ ‪ -‬ﺣﻴﺚ ﱂ ﻳﻜﻦ ﺍﳌﺸﺮﻛﻮﻥ ﻳﺪﻋﻮﻥ ﻣﻬﺎﺟﺮﺍ ﳛﻤﻞ ﻣﻌﻪ ﺷﻴﺌﺎ ﻣﻦ ﻣﺎﻟﻪ ‪ -‬ﺃﻭ ﺣﺒﺴﻬﻢ ﺇﺷﻔﺎﻗﻬﻢ‬
‫ﻭﺧﻮﻓﻬﻢ ﻣﻦ ﻣﺸﺎﻕ ﺍﳍﺠﺮﺓ ‪ -‬ﺣﻴﺚ ﱂ ﻳﻜﻦ ﺍﳌﺸﺮﻛﻮﻥ ﻳﺪﻋﻮﻥ ﻣﺴﻠﻤﺎ ﻳﻬﺎﺟﺮ ﺣﱴ ﳝﻨﻌﻮﻩ ﻭﻳﺮﺻﺪﻭﺍ ﻟـﻪ‬
‫ﰲ ﺍﻟﻄﺮﻳﻖ ‪. .‬‬
‫ﻭﲨﺎﻋﺔ ﺣﺒﺴﻬﻢ ﻋﺠﺰﻫﻢ ﺍﳊﻘﻴﻘﻲ ‪ ،‬ﻣﻦ ﺍﻟﺸﻴﻮﺥ ﻭﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﻮﻟﺪﺍﻥ ﺍﻟﺬﻳﻦ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺣﻴﻠﺔ ﻟﻠﻬﺮﺏ ﻭﻻ‬
‫ﳚﺪﻭﻥ ﺳﺒﻴﻼ ﻟﻠﻬﺠﺮﺓ ‪. .‬‬
‫ﻭﻗﺪ ﺍﺷﺘﺪ ﺃﺫﻯ ﺍﳌﺸﺮﻛﲔ ﳍﺆﻻﺀ ﺍﻟﺒﺎﻗﲔ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﳌﺴﻠﻤﲔ ؛ ﺑﻌﺪ ﻋﺠﺰﻫﻢ ﻋﻦ ﺇﺩﺭﺍﻙ ﺍﻟﺮﺳﻮﻝ ﺻـﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺻﺎﺣﺒﻪ ‪ ،‬ﻭﻣﻨﻌﻬﻤﺎ ﻣﻦ ﺍﳍﺠﺮﺓ ‪ .‬ﻭﺑﻌﺪ ﻗﻴﺎﻡ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺴﻠﻤﺔ ‪ .‬ﻭﺑﻌﺪ ﺗﻌﺮﺽ ﺍﻟﺪﻭﻟﺔ ﺍﳌـﺴﻠﻤﺔ‬
‫ﻟﺘﺠﺎﺭﺓ ﻗﺮﻳﺶ ﰲ ﺑﺪﺭ ‪ ،‬ﻭﺍﻧﺘﺼﺎﺭ ﺍﳌﺴﻠﻤﲔ ﺫﻟﻚ ﺍﻻﻧﺘﺼﺎﺭ ﺍﳊﺎﺳﻢ ‪ .‬ﻓﺄﺧﺬ ﺍﳌﺸﺮﻛﻮﻥ ﻳﺴﻮﻣﻮﻥ ﻫﺬﻩ ﺍﻟﺒﻘﻴﺔ‬
‫ﺍﳌﺘﺨﻠﻔﺔ ﺃﻟﻮﺍﻧﺎ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻭﺍﻟﻨﻜﺎﻝ ‪ ،‬ﻭﻳﻔﺘﻨﻮ‪‬ﻢ ﻋﻦ ﺩﻳﻨﻬﻢ ﰲ ﻏﻴﻆ ﺷﺪﻳﺪ ‪.‬‬
‫ﻭﻗﺪ ﻓﱳ ﺑﻌﻀﻬﻢ ﻋﻦ ﺩﻳﻨﻬﻢ ﻓﻌﻼ ؛ ﻭﺍﺿﻄﺮ ﺑﻌﻀﻬﻢ ﺇﱃ ﺇﻇﻬﺎﺭ ﺍﻟﻜﻔﺮ ﺗﻘﻴﺔ ‪ ،‬ﻭﻣﺸﺎﺭﻛﺔ ﺍﳌﺸﺮﻛﲔ ﻋﺒﺎﺩ‪‬ﻢ‬
‫‪ . .‬ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺘﻘﻴﺔ ﺟﺎﺋﺰﺓ ﳍﻢ ﻳﻮﻡ ﺃﻥ ﱂ ﺗﻜﻦ ﳍﻢ ﺩﻭﻟﺔ ﻳﻬﺎﺟﺮﻭﻥ ﺇﻟﻴﻬﺎ ‪ -‬ﻣﱴ ﺍﺳﺘﻄﺎﻋﻮﺍ ‪ -‬ﻓﺄﻣﺎ ﺑﻌﺪ‬
‫ﻗﻴﺎﻡ ﺍﻟﺪﻭﻟﺔ ‪ ،‬ﻭﻭﺟﻮﺩ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﻓﺈﻥ ﺍﳋﻀﻮﻉ ﻟﻠﻔﺘﻨﺔ ‪ ،‬ﺃﻭ ﺍﻻﻟﺘﺠﺎﺀ ﻟﻠﺘﻘﻴﺔ ‪ ،‬ﻭﰲ ﺍﻟﻮﺳﻊ ﺍﳍﺠﺮﺓ ﻭﺍﳉﻬﺮ‬
‫ﺑﺎﻹﺳﻼﻡ ‪ ،‬ﻭﺍﳊﻴﺎﺓ ﰲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ‪. .‬‬
‫ﺃﻣﺮ ﻏﲑ ﻣﻘﺒﻮﻝ ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ؛ ﺗﺴﻤﻲ ﻫﺆﻻﺀ ﺍﻟﻘﺎﻋﺪﻳﻦ ﳏﺎﻓﻈﺔ ﻋﻠﻰ ﺃﻣﻮﺍﳍﻢ ﻭﻣﺼﺎﳊﻬﻢ ‪ ،‬ﺃﻭ ﺇﺷﻔﺎﻗﺎ ﻣـﻦ‬
‫ﻣﺸﺎﻕ ﺍﳍﺠﺮﺓ ﻭﻣﺘﺎﻋﺐ ﺍﻟﻄﺮﻳﻖ ‪ . .‬ﺣﱴ ﳛﲔ ﺃﺟﻠﻬﻢ ‪ . .‬ﺗﺴﻤﻴﻬﻢ‪) :‬ﻇﺎﳌﻲ ﺃﻧﻔـﺴﻬﻢ( ‪ . .‬ﲟـﺎ ﺃ‪‬ـﻢ‬
‫ﺣﺮﻣﻮﻫﺎ ﺍﳊﻴﺎﺓ ﰲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ‪ ،‬ﺗﻠﻚ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻓﻴﻌﺔ ﺍﻟﻨﻈﻴﻔﺔ ﺍﻟﻜﺮﳝﺔ ﺍﳊﺮﺓ ﺍﻟﻄﻠﻴﻘﺔ ‪ .‬ﻭﺃﻟﺰﻣﻮﻫﺎ ﺍﳊﻴـﺎﺓ ﰲ‬
‫ﺩﺍﺭ ﺍﻟﻜﻔﺮ ﺗﻠﻚ ﺍﳊﻴﺎﺓ ﺍﻟﺬﻟﻴﻠﺔ ﺍﳋﺎﻧﺴﺔ ﺍﻟﻀﻌﻴﻔﺔ ﺍﳌﻀﻄﻬﺪﺓ ‪ ،‬ﻭﺗﻮﻋﺪﻫﻢ )ﺟﻬﻨﻢ ﻭﺳﺎﺀﺕ ﻣﺼﲑ‪‬ﺍ( ‪. .‬‬
‫ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃ‪‬ﺎ ﺗﻌﲏ ﺍﻟﺬﻳﻦ ﻓﺘﻨﻮﺍﻋﻦ ﺩﻳﻨﻬﻢ ﺑﺎﻟﻔﻌﻞ ﻫﻨﺎﻙ !‬
‫ﻭﻟﻜﻦ ﺍﻟﺘﻌﺒﲑ ﺍﻟﻘﺮﺁﱐ ‪ -‬ﻋﻠﻰ ﺃﺳﻠﻮﺏ ﺍﻟﻘﺮﺁﻥ ‪ -‬ﻳﻌﱪ ﰲ ﺻﻮﺭﺓ ‪ ،‬ﻭﻳﺼﻮﺭ ﰲ ﻣﺸﻬﺪ ﺣﻲ ﻧﺎﺑﺾ ﺑﺎﳊﺮﻛـﺔ‬
‫ﻭﺍﳊﻮﺍﺭ‪) :‬ﺇﻥ ﺍﻟﺬﻳﻦ ﺗﻮﻓﺎﻫﻢ ﺍﳌﻼﺋﻜﺔ ‪ . .‬ﻇﺎﳌﻲ ﺃﻧﻔﺴﻬﻢ ‪ . .‬ﻗﺎﻟﻮﺍ‪:‬ﻓﻴﻢ ﻛﻨﺘﻢ ؟ ﻗﺎﻟﻮﺍ‪:‬ﻛﻨﺎ ﻣﺴﺘـﻀﻌﻔﲔ ﰲ‬
‫ﺍﻷﺭﺽ !‬
‫ﻗﺎﻟﻮﺍ‪:‬ﺃﱂ ﺗﻜﻦ ﺃﺭﺽ ﺍﷲ ﻭﺍﺳﻌﺔ ‪ ،‬ﻓﺘﻬﺎﺟﺮﻭﺍ ﻓﻴﻬﺎ ؟!( ‪. .‬‬
‫ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﻳﻌﺎﰿ ﻧﻔﻮﺳﺎ ﺑﺸﺮﻳﺔ ؛ ﻭﻳﻬﺪﻑ ﺇﱃ ﺍﺳﺘﺠﺎﺷﺔ ﻋﻨﺎﺻﺮ ﺍﳋﲑ ﻭﺍﳌﺮﻭﺀﺓ ﻭﺍﻟﻌﺰﺓ ﻓﻴﻬﺎ ؛ ﻭﺇﱃ ﻣﻄﺎﺭﺩﺓ‬
‫ﻋﻮﺍﻣﻞ ﺍﻟﻀﻌﻒ ﻭﺍﻟﺸﺢ ﻭﺍﳊﺮﺹ ﻭﺍﻟﺜﻘﻠﺔ ‪. .‬‬

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 ‫‪٦٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻟﺬﻟﻚ ﻳﺮﺳﻢ ﻫﺬﺍ ﺍﳌﺸﻬﺪ ‪ . .‬ﺇﻧﻪ ﻳﺼﻮﺭ ﺣﻘﻴﻘﺔ ‪ .‬ﻭﻟﻜﻨﻪ ﻳﺴﺘﺨﺪﻡ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﰲ ﻣﻮﺿـﻌﻬﺎ ﺃﺣـﺴﻦ‬
‫ﺍﺳﺘﺨﺪﺍﻡ ‪ ،‬ﰲ ﻋﻼﺝ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ‪. .‬‬
‫ﻭﻣﺸﻬﺪ ﺍﻻﺣﺘﻀﺎﺭ ﺑﺬﺍﺗﻪ ﻣﺸﻬﺪ ﺗﺮﲡﻒ ﻟﻪ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ‪ ،‬ﻭﺗﺘﺤﻔﺰ ﻟﺘﺼﻮﺭ ﻣﺎ ﻓﻴﻪ ‪ .‬ﻭﺇﻇﻬﺎﺭ ﺍﳌﻼﺋﻜﺔ ﰲ‬
‫ﺍﳌﺸﻬﺪ ﻳﺰﻳﺪ ﺍﻟﻨﻔﺲ ﺍﺭﲡﺎﻓﺎ ﻭﲢﻔﺰﺍ ﻭﺣﺴﺎﺳﻴﺔ ‪.‬‬
‫ﻭﻫﻢ ‪ -‬ﺍﻟﻘﺎﻋﺪﻭﻥ ‪ -‬ﻇﻠﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ ‪ .‬ﻭﻗﺪ ﺣﻀﺮﺕ ﺍﳌﻼﺋﻜﺔ ﻟﺘﺘﻮﻓﺎﻫﻢ ﻭﻫﺬﺍ ﺣﺎﳍﻢ ‪. .‬‬
‫ﻇﺎﳌﻲ ﺃﻧﻔﺴﻬﻢ ‪ .‬ﻭﻫﺬﺍ ﻭﺣﺪﻩ ﻛﻔﻴﻞ ﺑﺘﺤﺮﻳﻚ ﺍﻟﻨﻔﺲ ﻭﺍﺭﲡﺎﻓﻬﺎ ‪ .‬ﺇﺫ ﻳﻜﻔﻲ ﺃﻥ ﻳﺘـﺼﻮﺭ ﺍﳌـﺮﺀ ﻧﻔـﺴﻪ‬
‫ﻭﺍﳌﻼﺋﻜﺔ ﺗﺘﻮﻓﺎﻩ ﻭﻫﻮ ﻇﺎﱂ ﻟﻨﻔﺴﻪ ؛ ﻭﻟﻴﺲ ﺃﻣﺎﻣﻪ ﻣﻦ ﻓﺮﺻﺔ ﺃﺧﺮﻯ ﻹﻧﺼﺎﻑ ﻧﻔﺴﻪ ‪ ،‬ﻓﻬﺬﻩ ﻫﻲ ﺍﻟﻠﺤﻈـﺔ‬
‫ﺍﻷﺧﲑﺓ ‪.‬‬
‫ﻭﻟﻜﻦ ﺍﳌﻼﺋﻜﺔ ﻻ ﻳﺘﻮﻓﻮ‪‬ﻢ ‪ -‬ﻇﺎﳌﻲ ﺃﻧﻔﺴﻬﻢ ‪ -‬ﰲ ﺻﻤﺖ ‪ .‬ﺑﻞ ﻳﻘﻠﺒﻮﻥ ﻣﺎﺿﻴﻬﻢ ‪ ،‬ﻭﻳﺴﺘﻨﻜﺮﻭﻥ ﺃﻣﺮﻫﻢ !‬
‫ﻭﻳﺴﺄﻟﻮ‪‬ﻢ‪:‬ﻓﻴﻢ ﺃﺿﺎﻋﻮﺍ ﺃﻳﺎﻣﻬﻢ ﻭﻟﻴﺎﻟﻴﻬﻢ ؟ ﻭﻣﺎﺫﺍ ﻛﺎﻥ ﺷﻐﻠﻬﻢ ﻭﳘﻬﻢ ﰲ ﺍﻟﺪﻧﻴﺎ‪:‬‬
‫)ﻗﺎﻟﻮﺍ‪:‬ﻓﻴﻢ ﻛﻨﺘﻢ ؟( ‪. .‬‬
‫ﻓﺈﻥ ﻣﺎ ﻛﺎﻧﻮﺍ ﻓﻴﻪ ﺿﻴﺎﻉ ﰲ ﺿﻴﺎﻉ ؛ ﻛﺄﻥ ﱂ ﻳﻜﻦ ﳍﻢ ﺷﻐﻞ ﺇﻻ ﻫﺬﺍ ﺍﻟﻀﻴﺎﻉ !‬
‫ﻭﳚﻴﺐ ﻫﺆﻻﺀ ﺍﶈﺘﻀﺮﻭﻥ ‪ ،‬ﰲ ﳊﻈﺔ ﺍﻻﺣﺘﻀﺎﺭ ‪ ،‬ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﺳﺘﻨﻜﺎﺭ ‪ ،‬ﺟﻮﺍﺑﺎ ﻛﻠﻪ ﻣﺬﻟﺔ ‪ ،‬ﻭﳛـﺴﺒﻮﻧﻪ‬
‫ﻣﻌﺬﺭﺓ ﻋﻠﻰ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﻣﺬﻟﺔ ‪.‬‬
‫)ﻗﺎﻟﻮﺍ‪:‬ﻛﻨﺎ ﻣﺴﺘﻀﻌﻔﲔ ﰲ ﺍﻷﺭﺽ( ‪. .‬‬
‫ﻛﻨﺎ ﻣﺴﺘﻀﻌﻔﲔ ‪ .‬ﻳﺴﺘﻀﻌﻔﻨﺎ ﺍﻷﻗﻮﻳﺎﺀ ‪ .‬ﻛﻨﺎ ﺃﺫﻻﺀ ﰲ ﺍﻷﺭﺽ ﻻ ﳕﻠﻚ ﻣﻦ ﺃﻣﺮﻧﺎ ﺷﻴﺌﺎ ‪.‬‬
‫ﻭﻋﻠﻰ ﻛﻞ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﻟﺮﺩ ﻣﻦ ﻣﻬﺎﻧﺔ ﺗﺪﻋﻮ ﺇﱃ ﺍﻟﺰﺭﺍﻳﺔ ؛ ﻭﺗﻨﻔﺮ ﻛﻞ ﻧﻔﺲ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﻣﻮﻗﻔﻬـﺎ ﰲ‬
‫ﳊﻈﺔ ﺍﻻﺣﺘﻀﺎﺭ ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﻣﻮﻗﻔﻬﺎ ﻃﻮﺍﻝ ﺍﳊﻴﺎﺓ ‪. .‬‬
‫ﻓﺈﻥ ﺍﳌﻼﺋﻜﺔ ﻻ ﻳﺘﺮﻛﻮﻥ ﻫﺆﻻﺀ ﺍﳌﺴﺘﻀﻌﻔﲔ ﺍﻟﻈﺎﳌﻲ ﺃﻧﻔﺴﻬﻢ ‪ .‬ﺑﻞ ﳚﺒﻬﻮ‪‬ﻢ ﺑﺎﳊﻘﻴﻘﺔ ﺍﻟﻮﺍﻗﻌﺔ ؛ ﻭﻳﺆﻧﺒﻮ‪‬ﻢ‬
‫ﻋﻠﻰ ﻋﺪﻡ ﺍﶈﺎﻭﻟﺔ ‪ ،‬ﻭﺍﻟﻔﺮﺻﺔ ﻗﺎﺋﻤﺔ‪:‬‬
‫)ﻗﺎﻟﻮﺍ‪:‬ﺃﱂ ﺗﻜﻦ ﺃﺭﺽ ﺍﷲ ﻭﺍﺳﻌﺔ ﻓﺘﻬﺎﺟﺮﻭﺍ ﻓﻴﻬﺎ ؟!( ‪. .‬‬
‫ﺇﻧﻪ ﱂ ﻳﻜﻦ ﺍﻟﻌﺠﺰ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﺍﻟﺬﻱ ﳛﻤﻠﻬﻢ ‪ -‬ﺇﺫﻥ ‪ -‬ﻋﻠﻰ ﻗﺒﻮﻝ ﺍﻟﺬﻝ ﻭﺍﳍﻮﺍﻥ ﻭﺍﻻﺳﺘﻀﻌﺎﻑ ‪ ،‬ﻭﺍﻟﻔﺘﻨﺔ‬
‫ﻋﻦ ﺍﻹﳝﺎﻥ ‪ . .‬ﺇﳕﺎ ﻛﺎﻥ ﻫﻨﺎﻙ ﺷﻲﺀ ﺁﺧﺮ ‪. .‬‬
‫ﺣﺮﺻﻬﻢ ﻋﻠﻰ ﺃﻣﻮﺍﳍﻢ ﻭﻣﺼﺎﳊﻬﻢ ﻭﺃﻧﻔﺴﻬﻢ ﳝﺴﻜﻬﻢ ﰲ ﺩﺍﺭ ﺍﻟﻜﻔﺮ ‪ ،‬ﻭﻫﻨﺎﻙ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ‪ .‬ﻭﳝـﺴﻜﻬﻢ‬
‫ﰲ ﺍﻟﻀﻴﻖ ﻭﻫﻨﺎﻙ ﺃﺭﺽ ﺍﷲ ﺍﻟﻮﺍﺳﻌﺔ ‪ .‬ﻭﺍﳍﺠﺮﺓ ﺇﻟﻴﻬﺎ ﻣﺴﺘﻄﺎﻋﺔ ؛ ﻣﻊ ﺍﺣﺘﻤﺎﻝ ﺍﻵﻻﻡ ﻭﺍﻟﺘﻀﺤﻴﺎﺕ ‪.‬‬
‫ﻭﻫﻨﺎ ﻳﻨﻬﻲ ﺍﳌﺸﻬﺪ ﺍﳌﺆﺛﺮ ‪ ،‬ﺑﺬﻛﺮ ﺍﻟﻨﻬﺎﻳﺔ ﺍﳌﺨﻴﻔﺔ‪:‬‬
‫ﻓﺄﻭﻟﺌﻚ ﻣﺄﻭﺍﻫﻢ ﺟﻬﻨﻢ ‪ ،‬ﻭﺳﺎﺀﺕ ﻣﺼﲑ‪‬ﺍ ‪. .‬‬

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 ‫‪٦٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﰒ ﻳﺴﺘﺜﲏ ﻣﻦ ﻻ ﺣﻴﻠﺔ ﳍﻢ ﰲ ﺍﻟﺒﻘﺎﺀ ﰲ ﺩﺍﺭ ﺍﻟﻜﻔﺮ ؛ ﻭﺍﻟﺘﻌﺮﺽ ﻟﻠﻔﺘﻨﺔ ﰲ ﺍﻟﺪﻳﻦ ؛ ﻭﺍﳊﺮﻣﺎﻥ ﻣﻦ ﺍﳊﻴـﺎﺓ ﰲ‬
‫ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟﺸﻴﻮﺥ ﺍﻟﻀﻌﺎﻑ ‪ ،‬ﻭﺍﻟﻨﺴﺎﺀ ﻭﺍﻷﻃﻔﺎﻝ ؛ ﻓﻴﻌﻠﻘﻬﻢ ﺑﺎﻟﺮﺟﺎﺀ ﰲ ﻋﻔﻮ ﺍﷲ ﻭﻣﻐﻔﺮﺗﻪ ﻭﺭﲪﺘﻪ ‪.‬‬
‫ﺑﺴﺒﺐ ﻋﺬﺭﻫﻢ ﺍﻟﺒﲔ ﻭﻋﺠﺰﻫﻢ ﻋﻦ ﺍﻟﻔﺮﺍﺭ‪:‬‬
‫ﺇﻻ ﺍﳌﺴﺘﻀﻌﻔﲔ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﻮﻟﺪﺍﻥ ‪ ،‬ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺣﻴﻠﺔ ﻭﻻ ﻳﻬﺘﺪﻭﻥ ﺳﺒﻴﻼ ‪ .‬ﻓﺄﻭﻟﺌﻚ ﻋﺴﻰ‬
‫ﺍﷲ ﺃﻥ ﻳﻌﻔﻮ ﻋﻨﻬﻢ ‪ ،‬ﻭﻛﺎﻥ ﺍﷲ ﻋﻔﻮﺍ ﻏﻔﻮﺭ‪‬ﺍ ‪. .‬‬
‫ﻭﳝﻀﻲ ﻫﺬﺍ ﺍﳊﻜﻢ ﺇﱃ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ؛ ﻣﺘﺠﺎﻭﺯﺍ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﺍﳋﺎﺻﺔ ﺍﻟﱵ ﻛﺎﻥ ﻳﻮﺍﺟﻬﻬﺎ ﺍﻟﻨﺺ ﰲ ﺗـﺎﺭﻳﺦ‬
‫ﻣﻌﲔ ‪ ،‬ﻭﰲ ﺑﻴﺌﺔ ﻣﻌﻴﻨﺔ ‪. .‬‬
‫ﳝﻀﻲ ﺣﻜﻤﺎ ﻋﺎﻣﺎ ؛ ﻳﻠﺤﻖ ﻛﻞ ﻣﺴﻠﻢ ﺗﻨﺎﻟﻪ ﺍﻟﻔﺘﻨﺔ ﰲ ﺩﻳﻨﻪ ﰲ ﺃﻳﺔ ﺃﺭﺽ ؛ ﻭﲤﺴﻜﻪ ﺃﻣﻮﺍﻟﻪ ﻭﻣﺼﺎﳊﻪ ‪ ،‬ﺃﻭ‬
‫ﻗﺮﺍﺑﺎﺗﻪ ﻭﺻﺪﺍﻗﺎﺗﻪ ؛ ﺃﻭ ﺇﺷﻔﺎﻗﻪ ﻣﻦ ﺁﻻﻡ ﺍﳍﺠﺮﺓ ﻭﻣﺘﺎﻋﺒﻬﺎ ‪ .‬ﻣﱴ ﻛﺎﻥ ﻫﻨﺎﻙ ‪ -‬ﰲ ﺍﻷﺭﺽ ﰲ ﺃﻱ ﻣﻜﺎﻥ ‪-‬‬
‫ﺩﺍﺭ ﻟﻺﺳﻼﻡ ؛ ﻳﺄﻣﻦ ﻓﻴﻬﺎ ﻋﻠﻰ ﺩﻳﻨﻪ ‪ ،‬ﻭﳚﻬﺮ ﻓﻴﻬﺎ ﺑﻌﻘﻴﺪﺗﻪ ‪ ،‬ﻭﻳﺆﺩﻱ ﻓﻴﻬﺎ ﻋﺒﺎﺩﺍﺗﻪ ؛ ﻭﳛﻴﺎ ﺣﻴﺎﺓ ﺇﺳﻼﻣﻴﺔ ﰲ‬
‫ﻇﻞ ﺷﺮﻳﻌﺔ ﺍﷲ ‪ ،‬ﻭﻳﺴﺘﻤﺘﻊ ‪‬ﺬﺍ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺮﻓﻴﻊ ﻣﻦ ﺍﳊﻴﺎﺓ ‪ ) . .‬ﺍﻟﻈﻼﻝ (‬

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 ‫‪٦٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ – ﻛﺎﻥ ﺍﻟﻄﻐﺎﺓ ﰲ ﺍﻷﺭﺩﻥ ﻗﺪ ﺃﻭﺣﻮﺍ ﺇﻟﻴﻪ ﺑﺎﳋﺮﻭﺝ ﻣﻨﻬﺎ ﻟﻜﻮﻧﻪ ﻳﺸﻜﻞ ﺧﻄﺮﺍ ﻛﺒﲑﺍ ﻋﻠﻰ‬
‫ﺍﻟﻄﻐﺎﺓ ﻭﻳﻘﺾ ﻣﻀﺎﺟﻌﻬﻢ‬

‫ﻭﻻ ﺳﻴﻤﺎ ﺃﻧﻪ ﻗﺪ ﺍﻛﺘﺴﺐ ﺷﻌﺒﻴﺔ ﻭﺍﺳﻌﺔ ﺑﺴﺒﺐ ﺛﺒﺎﺗﻪ ﻭﺟﺮﺃﺗﻪ ﰲ ﻗﻮﻝ ﺍﳊﻖ‬
‫ﻭﻣﻦ ﻫﻨﺎ ﳚﺐ ﺃﻥ ﻧﺪﺭﻙ ﺃﻧﻨﺎ ﺃﻣﺎﻡ ﺛﻼﺙ ﺧﻴﺎﺭﺍﺕ‬
‫‪ -١‬ﺍﻟﺮﻛﻮﻥ ﺇﱃ ﺍﻟﻈﺎﳌﲔ ﻭﻓﻴﻪ ﻣﺎ ﻓﻴﻪ ﺣﻴﺚ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﳏﺬﺭﺍ ﻣﻦ ﺫﻟﻚ‬
‫ﺼﺮ‪‬ﻭ ﹶﻥ{‬
‫} ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﺮ ﹶﻛﻨ‪‬ﻮﹾﺍ ِﺇﻟﹶﻰ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻇﹶﻠﻤ‪‬ﻮﹾﺍ ﹶﻓ‪‬ﺘ ‪‬ﻤﺴ‪ ‬ﹸﻜ ‪‬ﻢ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ‪‬ﻭﻣ‪‬ﺎ ﹶﻟﻜﹸﻢ ﻣ‪‬ﻦ ﺩ‪‬ﻭ ِﻥ ﺍﻟﹼﻠ ِﻪ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻭِﻟﻴ‪‬ـﺎﺀ ﺛﹸـ ‪‬ﻢ ﹶﻻ ﺗ‪‬ﻨـ ‪‬‬
‫)‪ (١١٣‬ﺳﻮﺭﺓ ﻫﻮﺩ‬
‫ﻻ ﺗﺴﺘﻨﺪﻭﺍ ﻭﻻ ﺗﻄﻤﺌﻨﻮﺍ ﺇﱃ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ ‪ .‬ﺇﱃ ﺍﳉﺒﺎﺭﻳﻦ ﺍﻟﻄﻐﺎﺓ ﺍﻟﻈﺎﳌﲔ ‪ ،‬ﺃﺻﺤﺎﺏ ﺍﻟﻘـﻮﺓ ﰲ ﺍﻷﺭﺽ ‪،‬‬
‫ﺍﻟﺬﻳﻦ ﻳﻘﻬﺮﻭﻥ ﺍﻟﻌﺒﺎﺩ ﺑﻘﻮ‪‬ﻢ ﻭﻳﻌﺒﺪﻭ‪‬ﻢ ﻟﻐﲑ ﺍﷲ ﻣﻦ ﺍﻟﻌﺒﻴﺪ ‪. .‬‬
‫ﻻ ﺗﺮﻛﻨﻮﺍ ﺇﻟﻴﻬﻢ ﻓﺈﻥ ﺭﻛﻮ‪‬ﻢ ﺇﻟﻴﻬﻢ ﻳﻌﲏ ﺇﻗﺮﺍﺭﻫﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻨﻜﺮ ﺍﻷﻛﱪ ﺍﻟﺬﻱ ﻳﺰﺍﻭﻟﻮﻧﻪ ‪ ،‬ﻭﻣـﺸﺎﺭﻛﺘﻬﻢ‬
‫ﺇﰒ ﺫﻟﻚ ﺍﳌﻨﻜﺮ ﺍﻟﻜﺒﲑ ‪.‬‬
‫)ﻓﺘﻤﺴﻜﻢ ﺍﻟﻨﺎﺭ( ‪ . .‬ﺟﺰﺍﺀ ﻫﺬﺍ ﺍﻻﳓﺮﺍﻑ ‪) .‬ﻭﻣﺎ ﻟﻜﻢ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻣـﻦ ﺃﻭﻟﻴـﺎﺀ ﰒ ﻻ ﺗﻨـﺼﺮﻭﻥ( ‪. .‬‬
‫ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﺃﻣﺮ ﺷﺎﻕ ﻋﺴﲑ ﳛﺘﺎﺝ ﺇﱃ ﺯﺍﺩ ﻳﻌﲔ ‪. .‬‬
‫‪ -٢‬ﳎﺎ‪‬ﺔ ﺍﻟﻈﺎﳌﲔ ﺑﺎﻟﻘﻮﺓ ﺇﻥ ﻛﺎﻧﺖ ﻣﻮﺟﻮﺩﺓ ﻭﱂ ﺗﻜﻦ ﻣﻮﺟﻮﺩﺓ ﺁﻧﺬﺍﻙ‬
‫ﺴﻌ‪‬ﻮ ٍﺩ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻗﹶﺎ ﹶﻝ » ﻣ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﻧِﺒ ‪‬ﻰ ‪‬ﺑ ‪‬ﻌﹶﺜ ‪‬ﻪ ﺍﻟﱠﻠ ‪‬ﻪ‬ ‫ﻓﻔﻲ ﻣﺴﻠﻢ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬‬
‫ﻒ ِﻣ ‪‬ﻦ‬ ‫ﺨﹸﻠ ‪‬‬ ‫ﺴ‪‬ﻨِﺘ ِﻪ ‪‬ﻭ‪‬ﻳ ﹾﻘ‪‬ﺘﺪ‪‬ﻭ ﹶﻥ ِﺑﹶﺄ ‪‬ﻣ ِﺮ ِﻩ ﹸﺛ ‪‬ﻢ ِﺇ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺗ ‪‬‬
‫ﺏ ‪‬ﻳ ﹾﺄ ‪‬ﺧﺬﹸﻭ ﹶﻥ ِﺑ ‪‬‬
‫ﺻﺤ‪‬ﺎ ‪‬‬
‫ﻓِﻰ ﹸﺃ ‪‬ﻣ ٍﺔ ﹶﻗ‪‬ﺒﻠِﻰ ِﺇ ﱠﻻ ﻛﹶﺎ ﹶﻥ ﻟﹶ ‪‬ﻪ ِﻣ ‪‬ﻦ ﹸﺃ ‪‬ﻣِﺘ ِﻪ ‪‬ﺣﻮ‪‬ﺍ ِﺭﻳ‪‬ﻮ ﹶﻥ ‪‬ﻭﹶﺃ ‪‬‬
‫ﻑ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻣ‪‬ﺎ ﹶﻻ ‪‬ﻳ ﹾﻔ ‪‬ﻌﻠﹸﻮ ﹶﻥ ‪‬ﻭﻳ‪ ‬ﹾﻔ ‪‬ﻌﻠﹸﻮ ﹶﻥ ﻣ‪‬ﺎ ﹶﻻ ‪‬ﻳ ‪‬ﺆ ‪‬ﻣﺮ‪‬ﻭ ﹶﻥ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﺟ‪‬ﺎ ‪‬ﻫ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ِﺑ‪‬ﻴ ِﺪ ِﻩ ﹶﻓﻬ‪‬ـ ‪‬ﻮ ﻣ‪‬ـ ‪‬ﺆ ِﻣ ‪‬ﻦ ‪‬ﻭﻣ‪‬ـ ‪‬ﻦ‬ ‫ﺑ‪ ‬ﻌ ِﺪ ِﻫ ‪‬ﻢ ‪‬ﺧﻠﹸﻮ ‪‬‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍ ِﻹﳝ‪‬ﺎ ِﻥ ‪‬ﺣ‪‬ﺒ ﹸﺔ ‪‬ﺧ ‪‬ﺮ ‪‬ﺩ ٍﻝ «‪.‬‬
‫ﺲ ‪‬ﻭﺭ‪‬ﺍ َﺀ ﹶﺫِﻟ ‪‬‬
‫ﺟ‪‬ﺎ ‪‬ﻫ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ِﺑِﻠﺴ‪‬ﺎِﻧ ِﻪ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﻣ ‪‬ﺆ ِﻣ ‪‬ﻦ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﺟ‪‬ﺎ ‪‬ﻫ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ِﺑ ﹶﻘ ﹾﻠِﺒ ِﻪ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﻣ ‪‬ﺆ ِﻣ ‪‬ﻦ ‪‬ﻭﻟﹶ‪‬ﻴ ‪‬‬
‫‪ -٣‬ﺍﳍﺠﺮﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ‬
‫ﲔ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ِﻝ ﻭ‪‬ﺍﻟ‪‬ﻨﺴ‪‬ﺎﺀ ﻭ‪‬ﺍﹾﻟ ِﻮﹾﻟﺪ‪‬ﺍ ِﻥ ﺍﻟﱠـﺬِﻳ ‪‬ﻦ‬
‫ﻀ ‪‬ﻌ ِﻔ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭﻣ‪‬ﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹶﻻ ‪‬ﺗﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﹼﻠ ِﻪ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻚ‬
‫ﻚ ‪‬ﻭِﻟﻴ‪‬ﺎ ﻭ‪‬ﺍ ‪‬ﺟﻌ‪‬ﻞ ﱠﻟﻨ‪‬ـﺎ ﻣِـﻦ ﻟﱠـﺪ‪‬ﻧ ‪‬‬
‫‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﹶﺃ ‪‬ﺧ ِﺮ ‪‬ﺟﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟ ﹶﻘ ‪‬ﺮ‪‬ﻳ ِﺔ ﺍﻟﻈﱠﺎِﻟ ِﻢ ﹶﺃ ‪‬ﻫﹸﻠﻬ‪‬ﺎ ﻭ‪‬ﺍ ‪‬ﺟﻌ‪‬ﻞ ﱠﻟﻨ‪‬ﺎ ﻣِﻦ ﱠﻟﺪ‪‬ﻧ ‪‬‬
‫ﺼﲑ‪‬ﺍ{ )‪ (٧٥‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‬ ‫‪‬ﻧ ِ‬
‫ﻭﳌﺎ ﱂ ﻳﻜﻦ ﺃﻣﺎﻣﻪ ﺳﻮﻯ ﺍﳍﺠﺮﺓ ﻓﻬﺎﺟﺮ ﺳﺮﻳﻌﺎ‬

‫‬

‫‪٦٩‬‬
 ‫‪٧٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ – ﻟﻘﺪ ﻛﺎﻥ ﻳﺮﻳﺪ ﺃﻥ ﻳﺬﻫﺐ ﺇﱃ ﺍﻟﺸﻴﺸﺎﻥ ﳌﺴﺎﻋﺪﺓ ﺇﺧﻮﺍﻧﻪ ﻫﻨﺎﻙ ﺑﺴﺒﺐ ﻗﻠﺘﻬﻢ‬

‫)) ﳏﺎﻭﻟﺔ ﺍﻟﺴﻔﺮ ﻟﻠﺸﻴﺸﺎﻥ‬

‫ﺗﻮﺟﻪ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻓﻮﺭ ﻣﻐﺎﺩﺭﺗﻪ ﺍﻷﺭﺩﻥ ﺍﱄ ﺑﺎﻛﺴﺘﺎﻥ‪ ،‬ﳏﻄﺔ ﻣﺆﻗﺘﺔ‪ ،‬ﻟﻠﺴﻔﺮ ﺍﱄ ﺍﻟﺸﻴﺸﺎﻥ ﺍﻟﱵ ﻛﺎﻥ ﻳﺮﻱ ﺃ‪‬ﺎ‬
‫ﺍﻛﺜﺮ ﺣﺎﺟﺔ ﻣﻦ ﻏﲑﻫﺎ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ ﺍﻟﻌﺮﺏ‪ ،‬ﺧﺎﺻﺔ ﻭﺃﻥ ﺍﻟﺴﺎﺣﺔ ﺍﻷﻓﻐﺎﻧﻴﺔ ﻛﺎﻧﺖ ﺣﻴﻨﺬﺍﻙ ﻣﻠﺘﻬﺒﺔ ﲟﻌـﺎﺭﻙ‬
‫ﺩﺍﺧﻠﻴﺔ ﻃﺎﺣﻨﺔ ﺑﲔ ﺣﻠﻔﺎﺀ ﺍﻷﻣﺲ‪ .‬ﺭﻏﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺃﻥ ﻳﻨﺄﻱ ﺑﻨﻔﺴﻪ ﻋﻦ ﺗﻠﻚ ﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ‪ ،‬ﻟﻜـﻦ‬
‫ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﺒﺎﻛﺴﺘﺎﻧﻴﺔ ﺍﻋﺘﻘﻠﺘﻪ ﺑﺴﺒﺐ ﺍﻧﺘﻬﺎﺀ ﻣﺪﺓ ﺍﻻﻗﺎﻣﺔ ﺍﳌﻤﻨﻮﺣﺔ ﻟﻪ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﻜﻤﻞ ﺗﺮﺗﻴـﺐ ﺍﺟـﺮﺍﺀﺍﺕ‬
‫ﺳﻔﺮﻩ ﺍﱄ ﺍﻟﺸﻴﺸﺎﻥ‪ ،‬ﻭﺑﻌﺪ ﺍﻋﺘﻘﺎﻝ ﺩﺍﻡ ﲦﺎﻧﻴﺔ ﺃﻳﺎﻡ ﰲ ﻣﺪﻳﻨﺔ ﺑﻴﺸﺎﻭﺭ‪ ،‬ﻗﺮﺭﺕ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﺒﺎﻛﺴﺘﺎﻧﻴﺔ ﺍﺑﻌﺎﺩﻩ‪،‬‬
‫ﻓﻠﻢ ﻳﻜﻦ ﰲ ﺗﻔﻜﲑﻩ ﻗﻂ ﺍﻟﻌﻮﺩﺓ ﺍﱄ ﺍﻷﺭﺩﻥ‪ ،‬ﳑﺎ ﺍﺿﻄﺮﻩ ﻻﺧﺘﻴﺎﺭ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻣﻜﺮﻫﺎ‪.‬‬
‫ﺭﺣﺒﺖ ﺍﻟﻘﺎﻋﺪﺓ ﺑﻌﻮﺩﺓ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺍﻟﻴﻬﺎ‪ ،‬ﺑﻴﺪ ﺃﻥ ﺃﺑﻮ ﻣﺼﻌﺐ ﱂ ﻳﻜﻦ ﻋﻠﻲ ﺗﻮﺍﻓﻖ ﺗﺎﻡ ﻣﻊ ﺑﻦ ﻻﺩﻥ‪ ،‬ﻭﻫـﺬﺍ‬
‫ﺣﺎﻝ ﺩﻭﻥ ﺍﳔﺮﺍﻃﻪ ﳎﺪﺩﺍ ﰲ ﺗﻨﻈﻴﻢ ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺍﻻ ﺍﻻﻋﺘﺬﺍﺭ ﻋﻦ ﻣﻮﺍﺻﻠﺔ ﻣﺸﻮﺍﺭﻩ ﻣﻊ‬
‫ﺍﻟﻘﺎﻋﺪﺓ‪ .‬ﻟﻜﻨﻪ ﺍﺗﻔﻖ ﻣﻌﻬﺎ ﻋﻠﻲ ﺍﻟﺘﺪﺭﻳﺐ ﰲ ﻣﻌﺴﻜﺮﺍ‪‬ﺎ‪ ،‬ﳊﲔ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻲ ﺗﺮﺗﻴﺒﺎﺕ ﺟﺪﻳﺪﺓ‪.‬‬
‫ﳏﻤﺪ ﻣﻜﺎﻭﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺳﻢ ﺳﻴﻒ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﺟﻞ ﺍﻟﺜﺎﻟﺚ ﰲ ﺗﻨﻈﻴﻢ ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﻋﺮﺽ ﻋﻠﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬
‫ﻣﺴﺎﻋﺪﺗﻪ ﺑﻜﻞ ﻣﺎ ﳛﺘﺎﺝ ﺍﻟﻴﻪ‪ ،‬ﺍﺫﺍ ﻣﺎ ﻗﺮﺭ ﺍﻟﺒﺪﺀ ﺑﻌﻤﻞ ﺟﺪﻳﺪ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺍﺗﻔﻖ ﻣﻊ ﺑﻦ ﻻﺩﻥ ﻋﻠـﻲ ﺿـﺮﻭﺭﺓ‬
‫ﺍﺳﺘﻴﻌﺎﺏ ﺍﳊﺎﻻﺕ ﺍﻟﱵ ﻻ ﺗﺘﻔﻖ ﻣﻊ ﺍﻟﻘﺎﻋﺪﺓ ﺑﺸﻜﻞ ﻛﺎﻣﻞ‪ ،‬ﻣﺜﻞ ﺣﺎﻟﺔ ﺍﻟﺰﺭﻗﺎﻭﻱ‪ ،‬ﻛﻤﺎ ﺳـﻴﺄﰐ ﺗﻔـﺼﻴﻠﻪ‬
‫ﻻﺣﻘﺎ‪ .‬ﻻﻗﻲ ﻫﺬﺍ ﺍﻟﻌﺮﺽ ﻫﻮﻱ ﰲ ﻧﻔﺲ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺍﻟﺬﻱ ﻗﺮﺭ ﺑﻨﺎﺀ ﻣﻌﺴﻜﺮ ﺧﺎﺹ ﺑﻪ ﰲ ﻣﺪﻳﻨﺔ ﻫـﲑﺍﺕ‬
‫ﺍﻟﻮﺍﻗﻌﺔ ﻏﺮﺏ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻋﻠﻲ ﺍﳊﺪﻭﺩ ﺍﻻﻳﺮﺍﻧﻴﺔ‪ ،‬ﻭﺑﺪﺃ ﻣﺮﺣﻠﺔ ﺟﺪﻳﺪﺓ ﻣﻦ ﻣﺴﲑﺗﻪ ﰲ ﺃﻭﺍﺧﺮ ﻋـﺎﻡ ‪.١٩٩٩‬‬
‫ﺣﻴﺚ ﺑﺪﺃ ﺍﺗﺒﺎﻋﻪ ﺍﻟﺬﻳﻦ ﻳﻌﺮﻓﻮﻥ ﺑﺎﺳﻢ ﺟﻨﺪ ﺍﻟﺸﺎﻡ ﰲ ﺍﻟﺘﻮﺍﻓﺪ ﺍﻟﻴﻪ ﰲ ‪‬ﺎﻳﺔ ﺫﻟﻚ ﺍﻟﻌﺎﻡ‪ ،‬ﺍﱄ ﻣﻌﺴﻜﺮ ﻫﲑﺍﺕ‪،‬‬
‫ﺣﻴﺚ ﺗﻠﻘﻲ ﺩﻋﻤﺎ ﻛﺎﻣﻼ ﻣﻦ ﺗﻨﻈﻴﻢ ﺍﻟﻘﺎﻋﺪﺓ ﻭﺣﺮﻛﺔ ﻃﺎﻟﺒﺎﻥ‪.‬‬
‫ﺍﺳﺘﻘﻼﻝ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻋﻦ ﺗﻨﻈﻴﻢ ﺍﻟﻘﺎﻋﺪﺓ ﺗﻜﺮﺱ ﺑﺸﻜﻞ ﻛﺎﻣﻞ ﻗﺒﻞ ﺍﳊﺮﺏ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻋﻠﻲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻓﻠـﻢ‬
‫ﻳﻜﻦ ﺭﺍﺿﻴﺎ ﲤﺎﻣﺎ ﻋﻦ ﺃﺳﻠﻮﺏ ﻋﻤﻠﻬﺎ‪ ،‬ﺣﻴﺚ ﻛﺎﻥ ﻳﺄﺧﺬ ﻋﻠﻴﻬﺎ ﻋﺪﻡ ﻗﺴﻮ‪‬ﺎ ﰲ ﺿـﺮﺏ ﺃﻋـﺪﺍﺋﻬﺎ‪ ،‬ﻭﺃﻥ‬
‫ﺍﻟﻌﻤﻠﻴﺎﺕ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﺃﻛﺜﺮ ﺩﻣﻮﻳﺔ ﻭﺍﻳﻼﻣﺎ‪ ،‬ﻓﺄﻱ ﻧﺬﻳﺮ ﻳﻮﺣﻲ ﺃﺑﻮ ﻣﺼﻌﺐ ﺑﻘﺪﻭﻣﻪ ﻷﻋﺪﺍﺋﻪ‪ .‬ﻟﻜﻦ ﻫﺬﺍ‬
‫ﺍﳋﻼﻑ ﱂ ﻳﺆﺩ ﺍﱄ ﻗﻄﻊ ﺻﻼﺕ ﺍﻟﻮﺩ ﻣﻊ ﻗﺎﺩﺓ ﺍﻟﻘﺎﻋﺪﺓ‪.‬‬
‫ﻛﺎﻥ ﺍﻟﺴﺎﻋﺪ ﺍﻷﳝﻦ ﻟﻠﺰﺭﻗﺎﻭﻱ ﰲ ﺑﻨﺎﺀ ﻣﻌﺴﻜﺮﻩ ﺍﳋﺎﺻﺔ ﰲ ﻫﲑﺍﺕ‪ ،‬ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﺩﻏﻠﺲ ﻭﺧﺎﻟﺪ ﺍﻟﻌﺎﺭﻭﺭﻱ‬
‫)ﺃﺑﻮ ﺍﻟﻘﺴﺎﻡ(‪ ،‬ﻭﻛﺎﻧﺎ ﻣﻦ ﺭﻓﺎﻗﻪ ﺍﳌﺨﻠﺼﲔ ﰲ ﺍﻟﺴﺠﻦ ﻭﻗﺒﻠﻪ‪ ،‬ﻭﱂ ﳝﻜﺚ ﺍﻟﻌﺎﺭﻭﺭﻱ ﻃﻮﻳﻼ ﰲ ﺍﻻﻋﺘﻘـﺎﻝ‪،‬‬
‫ﺑﺴﺒﺐ ﻋﺠﺰ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻷﻣﻨﻴﺔ ﰲ ﺍﻷﺭﺩﻥ ﻋﻦ ﺗﻮﻓﲑ ﺍﻷﺩﻟﺔ ﺍﳌﺎﺩﻳﺔ ﺍﻟﻼﺯﻣﺔ ﻻﺩﺍﻧﺘﻪ ﺃﻣﺎﻡ ﺍﶈـﺎﻛﻢ‪ ،‬ﻭﻛـﺎﻥ‬
‫ﺍﻟﻌﺎﺭﻭﺭﻱ ﺍﻟﺸﺨﺺ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻏﺎﺩﺭ ﺍﻷﺭﺩﻥ ﺑﺮﻓﻘﺔ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺍﱄ ﺑﺎﻛﺴﺘﺎﻥ‪ ،‬ﺍﺳﺘﻤﺮ ﻫﺬﺍﻥ ﺍﻟﺸﺨـﺼﺎﻥ‬
‫ﰲ ﺍﺧﻼﺻﻬﻤﺎ ﻟﻠﺰﺭﻗﺎﻭﻱ ﺃﺛﻨﺎﺀ ﺗﺄﺳﻴﺲ ﺷﺒﻜﺘﻪ ﺍﳋﺎﺻﺔ‪ ،‬ﺣﻴﺚ ﻋﻤﻼ ﻋﻠﻲ ﺍﺳﺘﻘﻄﺎﺏ ﺍﳌﺘﻄﻮﻋﲔ ﺍﻟﻌـﺮﺏ‬
‫ﺍﻟﺒﺎﺣﺜﲔ ﻋﻦ ﺍﳉﻬﺎﺩ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﺍﱄ ﻫﺬﻩ ﺍﻟﺸﺒﻜﺔ ﻭﺧﺎﺻﺔ ﺍﻷﺭﺩﻧﻴﲔ ﻣﻨﻬﻢ ﻭﺍﻟﻔﻠﺴﻄﻴﻨﻴﲔ‪.‬‬

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 ‫‪٧١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﱂ ﻳﻜﻦ ﺍﻟﺘﻐﻴﲑ ﰲ ﺭﺣﻠﺔ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺍﻟﺜﺎﻧﻴﺔ ﺍﱄ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻣﻘﺘﺼﺮﺍ ﻋﻠﻲ ﺍﻟﻌﺎﻣﻞ ﺍﻟﺬﺍﰐ‪ ،‬ﺍﳌﺘﻌﻠـﻖ ﺑﺘﺄﺳـﻴﺲ‬
‫ﺷﺒﻜﺘﻪ ﺍﳋﺎﺻﺔ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺍﻟﺘﻐﻴﲑ ﺃﻳﻀﺎ ﻣﺘﻌﻠﻘﺎ ﺑﺎﻟﻌﺎﻣﻞ ﺍﳌﻮﺿﻮﻋﻲ‪ ،‬ﻓﻘﺪ ﺫﻫﺐ ﺍﱄ ﺃﻓﻐﺎﻧـﺴﺘﺎﻥ ﰲ‬
‫ﺍﳌﺮﺓ ﺍﻷﻭﱄ ﳌﻘﺎﺗﻠﺔ ﺍﻟﺴﻮﻓﻴﻴﺖ ﺍﻟﺬﻳﻦ ﳛﺘﻠﻮﻥ ﺃﺭﺽ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻟﻜﻦ ﰲ ﺍﳌﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻗﺼﺪ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﺑﻌﺪ ﺃﻥ‬
‫ﺣﻞ ﺍﻷﻣﺮﻳﻜﻴﻮﻥ ﰲ ﻣﻮﻗﻊ ﺍﻟﻌﺪﺍﺀ ﻭﺍﳋﺼﻮﻣﺔ‪ ،‬ﳏﻞ ﺍﻟﺴﻮﻓﻴﻴﺖ ﺍﻟﺬﻳﻦ ﺍﻧﺪﺛﺮﺕ ﺍﻣﱪﺍﻃﻮﺭﻳﺘﻬﻢ‪ ،‬ﺑﺴﺒﺐ ﻋﻮﺍﻣﻞ‬
‫ﻛﺜﲑﺓ‪ ،‬ﻛﺎﻥ ﺍﻟﻐﻮﺹ ﰲ ﺍﻟﻮﺣﻞ ﺍﻷﻓﻐﺎﱐ ﻣﻦ ﺃﻫﻢ ﺃﺳﺒﺎ‪‬ﺎ‪ .‬ﻟﻜﻦ ﺑﻌﺪ ﺍﳊﺎﺩﻱ ﻋﺸﺮ ﻣﻦ ﺍﻳﻠـﻮﻝ )ﺳـﺒﺘﻤﱪ(‬
‫ﺍﻟﻀﺮﺑﺔ ﺍﻷﻛﱪ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﺼﺮﺍﻉ ﻭﺍﻟﺘﺤﻮﻝ ﰲ ﺍﳌﻨﻄﻘﺔ‪ ،‬ﻭﺍﻟﱵ ﻏﲑﺕ ﻛﻞ ﺷﻲﺀ‪ ،‬ﺍﺻﺒﺢ ﲦﺔ ﻣﻔﻬﻮﻡ ﺟﺪﻳـﺪ‬
‫ﻟﻠﺼﺮﺍﻉ‪.‬‬
‫ﻟﻘﺪ ﻃﻮﺭﺕ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺘﻬﺎ ﻣﻦ ﺳﻴﺎﺳﺔ ﺍﻻﺣﺘﻮﺍﺀ ﻭﺍﻟﺮﺩﻉ ﺍﱄ ﺳﻴﺎﺳﺔ ﺍﻟﻀﺮﺑﺔ ﺍﻻﺳـﺘﺒﺎﻗﻴﺔ‪،‬‬
‫ﺧﺎﺻﺔ ﺑﻌﺪ ﺍ‪‬ﻴﺎﺭ ﺍﻻﲢﺎﺩ ﺍﻟﺴﻮﻓﻴﻴﱵ ﻭﺳﻴﻄﺮﺓ ﺍﶈﺎﻓﻈﲔ ﺍﳉﺪﺩ ﻋﻠﻲ ﺍﻟﺒﻴﺖ ﺍﻷﺑﻴﺾ‪ .‬ﺍﻟﺘﻨﻈﻴﻤـﺎﺕ ﺍﻟـﺴﻠﻔﻴﺔ‬
‫ﺍﳉﻬﺎﺩﻳﺔ ﻭﻋﻠﻲ ﺭﺃﺳﻬﺎ ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﻫﻲ ﺍﻷﺧﺮﻱ ﻛﺎﻧﺖ ﻗﺪ ﺣﺰﻣﺖ ﺃﻣﺮﻫﺎ ﺑﺸﻜﻞ ﺃﺑﻜﺮ ﻣﻦ ﺍﻟﻨﻘﺎﺷﺎﺕ ﺍﻟـﱵ‬
‫ﻛﺎﻧﺖ ﺗﺪﻭﺭ ﰲ ﻭﺍﺷﻨﻄﻦ‪ ،‬ﻓﻘﺪ ﺍﻧﺘﻬﺠﺖ ﻫﺬﻩ ﺍﻟﺘﻴﺎﺭﺍﺕ ﻭﺃﻋﻠﻨﺖ ﻭﺃﻇﻬﺮﺕ ﺑﺄ‪‬ﺎ ﺳﻮﻑ ﺗﻌﻤﺪ ﺍﱄ ﺃﺳﻠﻮﺏ‬
‫ﺍﳊﺮﺏ ﺍﻻﺳﺘﺒﺎﻗﻴﺔ‪ ،‬ﺃﻱ ﺍﳊﺮﺏ ﺍﳍﺠﻮﻣﻴﺔ‪ ،‬ﺑﺸﻜﻞ ﻇﺎﻫﺮ ﻗﺒﻞ ﻭﺍﺷﻨﻄﻦ ﺑﻮﻗﺖ ﻃﻮﻳـﻞ‪ ،‬ﻓﺒـﺪﺃﺕ ﺑـﺘﻔﺠﲑ‬
‫ﺳﻔﺎﺭﰐ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﰲ ﻧﲑﻭﰊ ﻭﺩﺍﺭ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺃﺗﺒﻌﺖ ﺫﻟﻚ ﲟﻬﺎﲨﺔ ﺍﳌﺪﻣﺮﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻳـﻮ ﺃﺱ ﺃﺱ‬
‫ﻛﻮﻝ ﰲ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﺗﻮﺟﺘﻬﺎ ‪‬ﺠﻤﺎﺕ ﺍﳊﺎﺩﻱ ﻋﺸﺮ ﻣﻦ ﺍﻳﻠﻮﻝ )ﺳـﺒﺘﻤﱪ(‪ .‬ﻓﺎﻟـﺴﻠﻔﻴﺔ ﺍﳉﻬﺎﺩﻳـﺔ ﻭﺍﻻﺩﺍﺭﺓ‬
‫ﺍﻷﻣﺮﻳﻜﻴﺔ ﻛﻼﳘﺎ ﻳﺘﺒﲏ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺫﺍ‪‬ﺎ ﻭﺑﺎﻟﺘﺎﱄ ﻛﻼﳘﺎ ﻳﺸﺘﺮﻙ ﰲ ﻧﻔﺲ ﺍﻟﻨﻘﻄﺔ‪.‬‬
‫ﻭﻗﻊ ﺍﻻﺟﺘﻴﺎﺡ ﺍﻷﻣﺮﻳﻜﻲ ﻷﻓﻐﺎﻧﺴﺘﺎﻥ ﺃﻭﺍﺧﺮ ﻋﺎﻡ ﺃﻟﻔﲔ ﻭﻭﺍﺣﺪ‪ ،‬ﺪﻑ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻲ ﺣﻜﻢ ﻃﺎﻟﺒﺎﻥ ﻋﺎﻣـﺔ‬
‫ﺑﺰﻋﺎﻣﺔ ﺍﳌﻼ ﻋﻤﺮ‪ ،‬ﻭﺗﻨﻈﻴﻢ ﺍﻟﻘﺎﻋﺪﺓ ﺧﺎﺻﺔ‪ ،‬ﺑﻘﻴﺎﺩﺓ ﺃﺳﺎﻣﺔ ﺑﻦ ﻻﺩﻥ ﻭﺃﳝﻦ ﺍﻟﻈﻮﺍﻫﺮﻱ‪ ،‬ﻭﱂ ﻳﻠﺘﻔﺖ ﺃﺣﺪ ـ‬
‫ﺣﻴﻨﺬﺍﻙ ـ ﺍﱄ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻛﻘﺎﺋﺪ ﺧﻄﺮ ﻳﺸﻜﻞ ‪‬ﺪﻳﺪﹰﺍ‪ .‬ﰲ ﺗﺸﺮﻳﻦ ﺍﻟﺜﺎﱐ )ﻧﻮﻓﻤﱪ( ‪ ٢٠٠١‬ﻏﺎﺩﺭ ﺍﻟﺰﺭﻗﺎﻭﻱ‬
‫ﻭﳎﻤﻮﻋﺘﻪ ﻣﻌﺴﻜﺮ ﻫﲑﺍﺕ‪ ،‬ﺑﻌﺪ ﺣﺼﺎﺭﻫﻢ ﻣﻦ ﻗﺒﻞ ﺍﻷﻓﻐﺎﻥ ﺍﳌﻮﺍﻟﲔ ﻟﻘﻮﺍﺕ ﺍﻟﺘﺤﺎﻟﻒ‪ ،‬ﺍﻟﻘﺎﺩﻣﺔ ﻣﻦ ﻣﻨﺎﻃﻖ‬
‫ﺍﳊﺪﻭﺩ ﺍﳌﺘﺎﲬﺔ ﻻﻳﺮﺍﻥ‪ .‬ﺗﻮﺟﻪ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺍﱄ ﻗﻨﺪﻫﺎﺭ ﻋﻠﻲ ﺭﺃﺱ ﻗﺎﻓﻠﺔ ﺳﻴﺎﺭﺓ ﺿﺨﻤﺔ‪ ،‬ﲢﻤـﻞ ﻋـﺎﺋﻼﺕ‬
‫ﻣﻘﺎﺗﻠﻴﻪ ﻣﻦ ﻧﺴﺎﺀ ﻭﺃﻃﻔﺎﻝ‪ ،‬ﻋﻼﻭﺓ ﻋﻠﻲ ﺍﻷﻓﻐﺎﻥ ﳑﻦ ﻛﺎﻧﻮﺍ ﺿﻤﻦ ﺷﺒﻜﺘﻪ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﺮﺣﻠﺔ ﳏﻔﻮﻓﺔ ﺑﺎﳌﺨﺎﻃﺮ‬
‫ﻭﺍﻟﺼﻌﺎﺏ ﰲ ﻇﻞ ﺍﺷﺘﺪﺍﺩ ﺍﻟﻘﺼﻒ ﺍﳉﻮﻱ‪ ،‬ﻭﺗﻘﺪﻡ ﺍﳌﻌﺎﺭﺿﺔ ﺍﻷﻓﻐﺎﻧﻴﺔ ﺍﳌﺘﺤﺎﻟﻔﺔ ﻣـﻊ ﺃﻣﺮﻳﻜـﺎ‪ ،‬ﳑـﺎ ﺯﺍﺩ‬
‫ﺻﻌﻮﺑﺎﺕ ﺍﳊﺮﻛﺔ ﻭﺍﻻﻧﺘﻘﺎﻝ ﺣﻴﺚ ﺍﺳﺘﻐﺮﻗﺖ ﺍﻟﺮﺣﻠﺔ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪.‬‬
‫ﺷﺎﺭﻙ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻭﳎﻤﻮﻋﺘﻪ ﺍﱄ ﺟﺎﻧﺐ ﻃﺎﻟﺒﺎﻥ ﻭﺍﻟﻘﺎﻋﺪﺓ ﰲ ﺍﳌﻌﺎﺭﻙ ﺍﻟﻌﻨﻴﻔﺔ ﺍﻟﱵ ﺩﺍﺭﺕ ﰲ ﻗﻨﺪﻫﺎﺭ ﻭﺗـﻮﺭﺍ‬
‫ﺑﻮﺭﺍ‪ ،‬ﺣﻴﺚ ﺃﺻﻴﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ ﰲ ﻣﻌﺎﺭﻙ ﻗﻨﺪﻫﺎﺭ ﺑﻜﺴﺮ ﰲ ﺃﺣﺪ ﺃﺿﻼﻋﻪ ﺍﻟﻴﺴﺮﻱ‪ ،‬ﺟﺮﺍﺀ ﺳﻘﻮﻁ ﺃﺟـﺰﺍﺀ‬
‫ﻣﻦ ﺑﻨﺎﺀ ﻛﺎﻥ ﺑﺪﺍﺧﻠﻪ‪ ،‬ﺗﻌﺮﺽ ﻟﻘﺼﻒ ﺟﻮﻱ‪ ،‬ﻭﱂ ﻳﺼﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ ﰲ ﺭﺟﻠﻪ ﻭﱂ ﻳﻔﻘﺪﻫﺎ‪ ،‬ﺧـﻼﻑ ﻣـﺎ‬
‫ﻳﺸﺎﻉ ﻋﻠﻲ ﻧﻄﺎﻕ ﻭﺍﺳﻊ‪.‬‬
‫ﺭﻏﻢ ﺷﺪﺓ ﺍﳌﻌﺎﺭﻙ ﰲ ﺗﻮﺭﺍ ﺑﻮﺭﺍ‪ ،‬ﺍﺳﺘﻄﺎﻉ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺍﻻﻧﺴﺤﺎﺏ ﻣﻊ ﳎﻤﻮﻋﺘﻪ ﺳﺎﳌﺎ ﻣﻦ ﺍﻟﻘﺼﻒ ﺍﻷﻣﺮﻳﻜﻲ‬
‫ﻭﺍﻟﻄﻮﻕ ﺍﻟﺬﻱ ﻓﺮﺽ ﻋﻠﻲ ﺍﳌﻨﻄﻘﺔ‪ ،‬ﻭﻳﺮﻱ ﺍﺗﺒﺎﻋﻪ ﰲ ﺫﻟﻚ ﺩﻻﻟﺔ ﻋﻠﻲ ﺣﻨﻜﺘﻪ ﺍﻟﻌﺴﻜﺮﻳﺔ‪.‬‬

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 ‫‪٧٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻣﻐﺎﺩﺭﺓ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻛﺎﻥ ﺍﳋﻴﺎﺭ ﺍﻟﻮﺣﻴﺪ ﺍﳌﺘﺎﺡ ﺃﻣﺎﻡ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺑﻌﺪ ﺳﻘﻮﻁ ﻗﻨﺪﻫﺎﺭ ﻭﻗﺼﻒ ﺗﻮﺭﺍ ﺑـﻮﺭﺍ‪ ،‬ﺍﺫ‬
‫ﺑﺎﺕ ﻭﺍﺿﺤﺎ ﺃﻥ ﻋﻬﺪ ﻃﺎﻟﺒﺎﻥ ﻗﺪ ﺍﻧﺘﻬﻲ‪ .‬ﻋﻤﻞ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻗﺒﻞ ﻣﻐﺎﺩﺭﺓ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﻋﻠﻲ ﺗـﺄﻣﲔ ﺳـﻼﻣﺔ‬
‫ﺯﻭﺟﺎﺕ ﻭﺃﺑﻨﺎﺀ ﺭﻓﺎﻗﻪ‪ ،‬ﻓﺘﺄﻛﺪ ﻣﻦ ﺍﺧﺮﺍﺟﻬﻢ ﺍﱄ ﺍﻟﺒﺎﻛﺴﺘﺎﻥ ﻗﺒﻞ ﻣﻐﺎﺩﺭ‪‬ﻢ ﺍﻟﻨﻬﺎﺋﻴﺔ ﻷﻓﻐﺎﻧﺴﺘﺎﻥ ((‬
‫ﻓﻬﻮ ﻛﻤﺎ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪‬ﻋ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻚ ِﻋﻨ‪‬ﺎ ﹶﻥ ﹶﻓ ‪‬ﺮ ِﺳ ِﻪ ﻓِﻰ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ‪‬ﻳ ِﻄ ‪‬ﲑ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ‪‬ﺘﻨِـ ِﻪ‬
‫ﺴ ‪‬‬‫ﺱ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ‪‬ﻣ ‪‬ﻤ ِ‬‫ﺵ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﻭﺳﻠﻢ‪ -‬ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ » ِﻣﻦ‪ ‬ﺧ‪‬ﻴ ِﺮ ‪‬ﻣﻌ‪‬ﺎ ِ‬
‫ﺱ ‪‬ﺷ ‪‬ﻌ ﹶﻔ ٍﺔ ﻣِـ ‪‬ﻦ‬
‫ﺕ ‪‬ﻣﻈﹶﺎ‪‬ﻧ ‪‬ﻪ ﹶﺃ ‪‬ﻭ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﻓِﻰ ﻏﹸ‪‬ﻨ‪‬ﻴ ‪‬ﻤ ٍﺔ ﻓِﻰ ‪‬ﺭﹾﺃ ِ‬
‫ﹸﻛﱠﻠﻤ‪‬ﺎ ‪‬ﺳ ِﻤ ‪‬ﻊ ‪‬ﻫ‪‬ﻴ ‪‬ﻌ ﹰﺔ ﹶﺃ ‪‬ﻭ ﹶﻓ ‪‬ﺰ ‪‬ﻋ ﹰﺔ ﻃﹶﺎ ‪‬ﺭ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻳ‪‬ﺒ‪‬ﺘﻐِﻰ ﺍﹾﻟ ﹶﻘ‪‬ﺘ ﹶﻞ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬
‫ﺲ‬
‫ﲔ ﻟﹶـ‪‬ﻴ ‪‬‬
‫ﻼ ﹶﺓ ‪‬ﻭ‪‬ﻳ ‪‬ﺆﺗِﻰ ﺍﻟ ‪‬ﺰﻛﹶﺎ ﹶﺓ ‪‬ﻭﻳ‪ ‬ﻌ‪‬ﺒ ‪‬ﺪ ‪‬ﺭ‪‬ﺑ ‪‬ﻪ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹾﺄِﺗ‪‬ﻴ ‪‬ﻪ ﺍﹾﻟ‪‬ﻴ ِﻘ ‪‬‬
‫ﺼﹶ‬‫ﻒ ﹶﺃ ‪‬ﻭ ‪‬ﺑ ﹾﻄ ِﻦ ﻭ‪‬ﺍ ٍﺩ ِﻣ ‪‬ﻦ ‪‬ﻫ ِﺬ ِﻩ ﺍ َﻷ ‪‬ﻭ ِﺩ‪‬ﻳ ِﺔ ‪‬ﻳﻘِﻴ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ﺸ ‪‬ﻌ ِ‬
‫‪‬ﻫ ِﺬ ِﻩ ﺍﻟ ‪‬‬
‫ﺱ ِﺇ ﱠﻻ ﻓِﻰ ‪‬ﺧ‪‬ﻴ ٍﺮ «‪.‬‬ ‫ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻭﻫﻮ ﺍﻟﺬﻱ ﲰﻊ ﻛﺜﲑﺍ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﲢﺖ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ‬
‫ﺖ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ -‬ﺻﻠﻰ‬ ‫ﺐ ﹶﺃ ﱠﻥ ﹶﺃﺑ‪‬ﺎ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﺴ‪‬ﻴ ِ‬ ‫ﻯ ﻗﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﺧ‪‬ﺒ ‪‬ﺮﻧِﻰ ‪‬ﺳﻌِﻴ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﻓﻔﻲ ﺍﻟﺒﺨﺎﺭﻱ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬ﺰ ‪‬ﻫ ِﺮ ‪‬‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻳﻘﹸﻮ ﹸﻝ » ‪‬ﻣﹶﺜ ﹸﻞ ﺍﹾﻟ ‪‬ﻤﺠ‪‬ﺎ ِﻫ ِﺪ ﻓِﻰ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ‪ -‬ﻭ‪‬ﺍﻟﻠﱠ ‪‬ﻪ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ِﺑ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳﺠ‪‬ﺎ ِﻫ ‪‬ﺪ ﻓِﻰ ‪‬ﺳﺒِﻴِﻠ ِﻪ ‪ -‬ﹶﻛ ‪‬ﻤﺜﹶـ ِﻞ‬
‫ﺠ‪‬ﻨ ﹶﺔ ‪ ،‬ﹶﺃ ‪‬ﻭ ‪‬ﻳ ‪‬ﺮ ِﺟ ‪‬ﻌ ‪‬ﻪ ﺳ‪‬ﺎِﻟﻤ‪‬ﺎ ‪‬ﻣ ‪‬ﻊ ﹶﺃ ‪‬ﺟ ٍﺮ‬
‫ﺍﻟﺼ‪‬ﺎِﺋ ِﻢ ﺍﹾﻟﻘﹶﺎِﺋ ِﻢ ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻮ ﱠﻛ ﹶﻞ ﺍﻟﱠﻠ ‪‬ﻪ ِﻟ ﹾﻠ ‪‬ﻤﺠ‪‬ﺎ ِﻫ ِﺪ ﻓِﻰ ‪‬ﺳﺒِﻴﻠِ ِﻪ ِﺑﹶﺄ ﹾﻥ ‪‬ﻳ‪‬ﺘ ‪‬ﻮﻓﱠﺎ ‪‬ﻩ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺪ ِﺧﹶﻠ ‪‬ﻪ ﺍﹾﻟ ‪‬‬
‫ﹶﺃ ‪‬ﻭ ﹶﻏﻨِﻴ ‪‬ﻤ ٍﺔ «‬
‫ﻭﻓﻴﻪ ﺃﻳﻀﺎ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻗﹶﺎ ﹶﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ‪ » -‬ﻣ‪‬ـ ‪‬ﻦ‬
‫ﺠ‪‬ﻨ ﹶﺔ ﺟ‪‬ﺎ ‪‬ﻫ ‪‬ﺪ ﻓِﻰ ﺳ‪‬ـﺒِﻴ ِﻞ‬ ‫ﻼ ﹶﺓ ‪‬ﻭﺻ‪‬ﺎﻡ‪ ‬ﺭ ‪‬ﻣﻀ‪‬ﺎ ﹶﻥ ‪ ،‬ﻛﹶﺎ ﹶﻥ ‪‬ﺣﻘ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺪ ِﺧﻠﹶ ‪‬ﻪ ﺍﹾﻟ ‪‬‬ ‫ﺼﹶ‬
‫ﺁ ‪‬ﻣ ‪‬ﻦ ﺑِﺎﻟﱠﻠ ِﻪ ‪‬ﻭِﺑ ‪‬ﺮﺳ‪‬ﻮِﻟ ِﻪ ‪‬ﻭﹶﺃﻗﹶﺎ ‪‬ﻡ ﺍﻟ ‪‬‬
‫ﺠ‪‬ﻨ ِﺔ‬
‫ﺱ ‪ .‬ﻗﹶﺎ ﹶﻝ » ِﺇ ﱠﻥ ﻓِﻰ ﺍﹾﻟ ‪‬‬‫ﺸ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻼ ‪‬ﻧ‪‬ﺒ ‪‬‬ ‫ﺿ ِﻪ ﺍﱠﻟﺘِﻰ ‪‬ﻭِﻟ ‪‬ﺪ ﻓِﻴﻬ‪‬ﺎ « ‪ .‬ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃﹶﻓ ﹶ‬
‫ﺲ ﻓِﻰ ﹶﺃ ‪‬ﺭ ِ‬ ‫ﺍﻟﱠﻠ ِﻪ ‪ ،‬ﹶﺃ ‪‬ﻭ ‪‬ﺟﹶﻠ ‪‬‬
‫ﺽ ‪ ،‬ﻓﹶـِﺈﺫﹶﺍ‬ ‫ﺴﻤ‪‬ﺎ ِﺀ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬‫ﻣِﺎﹶﺋ ﹶﺔ ‪‬ﺩ ‪‬ﺭ ‪‬ﺟ ٍﺔ ﹶﺃ ‪‬ﻋ ‪‬ﺪﻫ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻪ ِﻟ ﹾﻠ ‪‬ﻤﺠ‪‬ﺎ ِﻫﺪِﻳ ‪‬ﻦ ﻓِﻰ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ‪ ،‬ﻣ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬ﺪ ‪‬ﺭ ‪‬ﺟ‪‬ﺘ‪‬ﻴ ِﻦ ﹶﻛﻤ‪‬ﺎ ‪‬ﺑ‪‬ﻴﻦ‪ ‬ﺍﻟ ‪‬‬
‫ﺠ ‪‬ﺮ‬
‫ﺵ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪ ،‬ﻭ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﺗ ﹶﻔ ‪‬‬
‫ﺠ‪‬ﻨ ِﺔ ‪ ،‬ﹸﺃﺭ‪‬ﺍ ‪‬ﻩ ﹶﻓ ‪‬ﻮﻗﹶ ‪‬ﻪ ‪‬ﻋ ‪‬ﺮ ‪‬‬
‫ﺠ‪‬ﻨ ِﺔ ‪‬ﻭﹶﺃ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﻂ ﺍﹾﻟ ‪‬‬
‫ﺱ ‪ ،‬ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﹶﺃ ‪‬ﻭ ‪‬ﺳ ﹸ‬
‫‪‬ﺳﹶﺄﹾﻟ‪‬ﺘ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ﻓﹶﺎ ‪‬ﺳﹶﺄﻟﹸﻮ ‪‬ﻩ ﺍﹾﻟ ِﻔ ‪‬ﺮ ‪‬ﺩ ‪‬ﻭ ‪‬‬
‫ﺠ‪‬ﻨ ِﺔ « ‪.‬‬ ‫ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺭ ﺍﹾﻟ ‪‬‬
‫ﻭﻛﻴﻒ ﻻ ﻳﻜﻮﻥ ﳘﻪ ﻧﺼﺮﺓ ﺇﺧﻮﺍﻧﻪ ﺍﳌﻀﻄﻬﺪﻳﻦ ﺍﳌﺸﺮﺩﻳﻦ ﺍﳌﻌﺬﺑﲔ ﰲ ﺍﻟﺸﻴﺸﺎﻥ ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﻟﻪ ﻭﻟﻨﺎ‬
‫ﺤﻴ‪‬ﺎ ﹶﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﺑِﺎﻵ ِﺧ ‪‬ﺮ ِﺓ ‪‬ﻭﻣ‪‬ﻦ ‪‬ﻳﻘﹶﺎِﺗ ﹾﻞ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﹼﻠ ِﻪ ﹶﻓ‪‬ﻴ ﹾﻘ‪‬ﺘ ﹾﻞ ﺃﹶﻭ‬
‫ﺸﺮ‪‬ﻭ ﹶﻥ ﺍﹾﻟ ‪‬‬
‫ﲨﻴﻌﺎ ‪ } :‬ﹶﻓﻠﹾ‪‬ﻴﻘﹶﺎِﺗ ﹾﻞ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﹼﻠ ِﻪ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﲔ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮﺟ‪‬ـﺎ ِﻝ‬ ‫ﻀ ‪‬ﻌ ِﻔ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﻑ ‪‬ﻧ ‪‬ﺆﺗِﻴ ِﻪ ﹶﺃ ‪‬ﺟﺮ‪‬ﺍ ‪‬ﻋﻈِﻴﻤ‪‬ﺎ )‪ (٧٤‬ﻭﻣ‪‬ﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹶﻻ ‪‬ﺗﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﹼﻠ ِﻪ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﺴ ‪‬ﻮ ‪‬‬ ‫ﺐ ﹶﻓ ‪‬‬
‫‪‬ﻳ ‪‬ﻐِﻠ ‪‬‬
‫ﻚ ‪‬ﻭِﻟﻴ‪‬ـﺎ‬ ‫ﻭ‪‬ﺍﻟ‪‬ﻨﺴ‪‬ﺎﺀ ﻭ‪‬ﺍﹾﻟ ِﻮﹾﻟﺪ‪‬ﺍ ِﻥ ﺍﱠﻟ ِﺬﻳ ‪‬ﻦ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﹶﺃ ‪‬ﺧ ِﺮ ‪‬ﺟﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟ ﹶﻘ ‪‬ﺮ‪‬ﻳ ِﺔ ﺍﻟﻈﱠﺎِﻟ ِﻢ ﹶﺃ ‪‬ﻫﹸﻠﻬ‪‬ﺎ ﻭ‪‬ﺍ ‪‬ﺟﻌ‪‬ﻞ ﱠﻟﻨ‪‬ﺎ ﻣِﻦ ﻟﱠـﺪ‪‬ﻧ ‪‬‬
‫ﺼﲑ‪‬ﺍ{ )‪ (٧٥‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‬
‫ﻚ ‪‬ﻧ ِ‬
‫ﻭ‪‬ﺍ ‪‬ﺟﻌ‪‬ﻞ ﱠﻟﻨ‪‬ﺎ ﻣِﻦ ﱠﻟﺪ‪‬ﻧ ‪‬‬
‫ﻓﻠﻴﻘﺎﺗﻞ ‪ -‬ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪ -‬ﻓﺎﻹﺳﻼﻡ ﻻ ﻳﻌﺮﻑ ﻗﺘﺎﻻ ﺇﻻ ﰲ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ ‪ .‬ﻻ ﻳﻌﺮﻑ ﺍﻟﻘﺘـﺎﻝ ﻟﻠﻐﻨﻴﻤـﺔ ﻭﻻ‬
‫ﻳﻌﺮﻑ ﺍﻟﻘﺘﺎﻝ ﻟﻠﺴﻴﻄﺮﺓ ‪ .‬ﻭﻻ ﻳﻌﺮﻑ ﺍﻟﻘﺘﺎﻝ ﻟﻠﻤﺠﺪ ﺍﻟﺸﺨﺼﻲ ﺃﻭ ﺍﻟﻘﻮﻣﻲ !‬
‫ﺇﻧﻪ ﻻ ﻳﻘﺎﺗﻞ ﻟﻼﺳﺘﻴﻼﺀ ﻋﻠﻰ ﺍﻷﺭﺽ ؛ ﻭﻻ ﻟﻼﺳﺘﻴﻼﺀ ﻋﻠﻰ ﺍﻟﺴﻜﺎﻥ ‪. .‬‬
‫ﻻ ﻳﻘﺎﺗﻞ ﻟﻴﺠﺪ ﺍﳋﺎﻣﺎﺕ ﻟﻠﺼﻨﺎﻋﺎﺕ ‪ ،‬ﻭﺍﻷﺳﻮﺍﻕ ﻟﻠﻤﻨﺘﺠـﺎﺕ ؛ ﺃﻭ ﻟـﺮﺅﻭﺱ ﺍﻷﻣـﻮﺍﻝ ﻳـﺴﺘﺜﻤﺮﻫﺎ ﰲ‬
‫ﺍﳌﺴﺘﻌﻤﺮﺍﺕ ﻭﺷﺒﻪ ﺍﳌﺴﺘﻌﻤﺮﺍﺕ !‬

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 ‫‪٧٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺇﻧﻪ ﻻ ﻳﻘﺎﺗﻞ ‪‬ﺪ ﺷﺨﺺ ‪ .‬ﻭﻻ ‪‬ﺪ ﺑﻴﺖ ‪ .‬ﻭﻻ ‪‬ﺪ ﻃﺒﻘﺔ ‪ .‬ﻭﻻ ‪‬ﺪ ﺩﻭﻟﺔ ‪ ،‬ﻭﻻ ‪‬ﺪ ﺃﻣـﺔ ‪ .‬ﻭﻻ ‪‬ـﺪ‬
‫ﺟﻨﺲ ‪ .‬ﺇﳕﺎ ﻳﻘﺎﺗﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪ .‬ﻹﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ ﰲ ﺍﻷﺭﺽ ‪ .‬ﻭﻟﺘﻤﻜﲔ ﻣﻨﻬﺠﻪ ﻣﻦ ﺗﺼﺮﻳﻒ ﺍﳊﻴـﺎﺓ ‪.‬‬
‫ﻭﻟﺘﻤﺘﻴﻊ ﺍﻟﺒﺸﺮﻳﺔ ﲞﲑﺍﺕ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ‪ ،‬ﻭﻋﺪﻟﻪ ﺍﳌﻄﻠﻖ "ﺑﲔ ﺍﻟﻨﺎﺱ" ﻣﻊ ﺗﺮﻙ ﻛﻞ ﻓﺮﺩ ﺣﺮﺍ ﰲ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻌﻘﻴﺪﺓ‬
‫ﺍﻟﱵ ﻳﻘﺘﻨﻊ ‪‬ﺎ ‪ . .‬ﰲ ﻇﻞ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺍﻟﺮﺑﺎﱐ ﺍﻹﻧﺴﺎﱐ ﺍﻟﻌﺎﳌﻲ ﺍﻟﻌﺎﻡ ‪ . .‬ﻭﺣﲔ ﳜﺮﺝ ﺍﳌـﺴﻠﻢ ﻟﻴﻘﺎﺗـﻞ ﰲ‬
‫ﺳﺒﻴﻞ ﺍﷲ ‪ ،‬ﺑﻘﺼﺪ ﺇﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ ‪ ،‬ﻭﲤﻜﲔ ﻣﻨﻬﺠﻪ ﰲ ﺍﳊﻴﺎﺓ ‪ .‬ﰒ ﻳﻘﺘﻞ ‪. .‬‬
‫ﻳﻜﻮﻥ ﺷﻬﻴﺪﺍ ‪ .‬ﻭﻳﻨﺎﻝ ﻣﻘﺎﻡ ﺍﻟﺸﻬﺪﺍﺀ ﻋﻨﺪ ﺍﷲ ‪. .‬‬
‫ﻭﺣﲔ ﳜﺮﺝ ﻷﻱ ﻫﺪﻑ ﺁﺧﺮ ‪ -‬ﻏﲑ ﻫﺬﺍ ﺍﳍﺪﻑ ‪ -‬ﻻ ﻳﺴﻤﻰ "ﺷﻬﻴﺪ‪‬ﺍ ﻭﻻ ﻳﻨﺘﻈﺮ ﺃﺟﺮﻩ ﻋﻨﺪ ﺍﷲ ‪ ،‬ﺑـﻞ‬
‫ﻋﻨﺪ ﺻﺎﺣﺐ ﺍﳍﺪﻑ ﺍﻷﺧﺮ ﺍﻟﺬﻱ ﺧﺮﺝ ﻟﻪ ‪. .‬‬
‫ﻭﺍﻟﺬﻳﻦ ﻳﺼﻔﻮﻧﻪ ﺣﻴﻨﺌﺬ ﺑﺄﻧﻪ "ﺷﻬﻴﺪ" ﻳﻔﺘﺮﻭﻥ ﻋﻠﻰ ﺍﷲ ﺍﻟﻜﺬﺏ ؛ ﻭﻳﺰﻛﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺃﻭ ﻏﲑﻫﻢ ﺑﻐـﲑ ﻣـﺎ‬
‫ﻳﺰﻛﻲ ﺑﻪ ﺍﷲ ﺍﻟﻨﺎﺱ ‪ .‬ﺍﻓﺘﺮﺍﺀ ﻋﻠﻰ ﺍﷲ !‬
‫ﻓﻠﻴﻘﺎﺗﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪ -‬ﺬﺍ ﺍﻟﺘﺤﺪﻳﺪ ‪. .‬‬
‫ﻣﻦ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺒﻴﻌﻮﺍ ﺍﻟﺪﻧﻴﺎ ﻟﻴﺸﺘﺮﻭﺍ ‪‬ﺎ ﺍﻵﺧﺮﺓ ‪ .‬ﻭﳍﻢ ‪ -‬ﺣﻴﻨﺌﺬ ‪ -‬ﻓﻀﻞ ﻣﻦ ﺍﷲ ﻋﻈـﻴﻢ ؛ ﰲ ﻛﻠﺘـﺎ‬
‫ﺍﳊﺎﻟﺘﲔ‪:‬ﺳﻮﺍﺀ ﻣﻦ ﻳﻘﺘﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ؛ ﻭﻣﻦ ﻳﻐﻠﺐ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻳﻀﺎ‪:‬‬
‫ﻭﻣﻦ ﻳﻘﺎﺗﻞ ‪ -‬ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪ -‬ﻓﻴﻘﺘﻞ ﺃﻭ ﻳﻐﻠﺐ ‪ ،‬ﻓﺴﻮﻑ ﻧﺆﺗﻴﻪ ﺃﺟﺮﺍ ﻋﻈﻴﻤ‪‬ﺎ ‪. .‬‬
‫‪‬ﺬﻩ ﺍﻟﻠﻤﺴﺔ ﻳﺘﺠﻪ ﺍﳌﻨﻬﺞ ﺍﻟﻘﺮﺁﱐ ﺇﱃ ﺭﻓﻊ ﻫﺬﻩ ﺍﻟﻨﻔﻮﺱ ؛ ﻭﺇﱃ ﺗﻌﻠﻴﻘﻬﺎ ﺑﺎﻟﺮﺟﺎﺀ ﰲ ﻓﻀﻞ ﺍﷲ ﺍﻟﻌﻈـﻴﻢ ‪ ،‬ﰲ‬
‫ﻛﻠﺘﺎ ﺍﳊﺎﻟﺘﲔ ‪ .‬ﻭﺃﻥ ﻳﻬﻮﻥ ﻋﻠﻴﻬﺎ ﻣﺎ ﲣﺸﺎﻩ ﻣﻦ ﺍﻟﻘﺘﻞ ‪ ،‬ﻭﻣﺎ ﺗﺮﺟﻮﻩ ﻣﻦ ﺍﻟﻐﻨﻴﻤﺔ ﻛﺬﻟﻚ ! ﻓﺎﳊﻴﺎﺓ ﺃﻭ ﺍﻟﻐﻨﻴﻤﺔ‬
‫ﻻ ﺗﺴﺎﻭﻱ ﺷﻴﺌﺎ ﺇﱃ ﺟﺎﻧﺐ ﺍﻟﻔﻀﻞ ﺍﻟﻌﻈﻴﻢ ﻣﻦ ﺍﷲ ‪ .‬ﻛﻤﺎ ﻳﺘﺠﻪ ﺇﱃ ﺗﻨﻔﲑﻫﺎ ﻣﻦ ﺍﻟﺼﻔﻘﺔ ﺍﳋﺎﺳﺮﺓ ﺇﺫﺍ ﻫـﻲ‬
‫ﺍﺷﺘﺮﺕ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻵﺧﺮﺓ ﻭﱂ ﺗﺸﺘﺮ ﺍﻵﺧﺮﺓ ﺑﺎﻟﺪﻧﻴﺎ ] ﻭﻟﻔﻆ ﻳﺸﺮﻱ ﻣﻦ ﺃﻟﻔﺎﻅ ﺍﻟﻀﺪ ﻓﻬﻲ ﻏﺎﻟﺒﺎ ﲟﻌﲎ ﻳﺒﻴـﻊ [‬
‫ﻓﻬﻲ ﺧﺎﺳﺮﺓ ﺳﻮﺍﺀ ﻏﻨﻤﻮﺍ ﺃﻭ ﱂ ﻳﻐﻨﻤﻮﺍ ﰲ ﻣﻌﺎﺭﻙ ﺍﻷﺭﺽ ‪ .‬ﻭﺃﻳﻦ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺍﻵﺧﺮﺓ ؟‬
‫ﻭﺃﻳﻦ ﻏﻨﻴﻤﺔ ﺍﳌﺎﻝ ﻣﻦ ﻓﻀﻞ ﺍﷲ ؟‬
‫ﻭﻫﻮ ﳛﺘﻮﻱ ﺍﳌﺎﻝ ‪ -‬ﻓﻴﻤﺎ ﳛﺘﻮﻳﻪ ‪ -‬ﻭﳛﺘﻮﻱ ﺳﻮﺍﻩ ؟!‬
‫ﻭﻛﻴﻒ ﺗﻘﻌﺪﻭﻥ ﻋﻦ ﺍﻟﻘﺘﺎﻝ ﰲ ﺳﺒﻴﻞ ﺍﷲ ؛ ﻭﺍﺳﺘﻨﻔﺎﺫ ﻫﺆﻻﺀ ﺍﳌﺴﺘﻀﻌﻔﲔ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﻮﻟﺪﺍﻥ ؟‬
‫ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺗﺮﺗﺴﻢ ﺻﻮﺭﻫﻢ ﰲ ﻣﺸﻬﺪ ﻣﺜﲑ ﳊﻤﻴﺔ ﺍﳌﺴﻠﻢ ‪ ،‬ﻭﻛﺮﺍﻣﺔ ﺍﳌﺆﻣﻦ ‪ ،‬ﻭﻟﻌﺎﻃﻔﺔ ﺍﻟﺮﲪﺔ ﺍﻹﻧـﺴﺎﻧﻴﺔ‬
‫ﻋﻠﻰ ﺍﻹﻃﻼﻕ ؟‬
‫ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﻌﺎﻧﻮﻥ ﺃﺷﺪ ﺍﶈﻨﺔ ﻭﺍﻟﻔﺘﻨﺔ ؛ ﻷ‪‬ﻢ ﻳﻌﺎﻧﻮﻥ ﺍﶈﻨﺔ ﰲ ﻋﻘﻴﺪ‪‬ﻢ ‪ ،‬ﻭﺍﻟﻔﺘﻨﺔ ﰲ ﺩﻳﻨﻬﻢ ‪ .‬ﻭﺍﶈﻨـﺔ ﰲ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﺃﺷﺪ ﻣﻦ ﺍﶈﻨﺔ ﰲ ﺍﳌﺎﻝ ﻭﺍﻷﺭﺽ ﻭﺍﻟﻨﻔﺲ ﻭﺍﻟﻌﺮﺽ ‪ ،‬ﻷ‪‬ﺎ ﳏﻨﺔ ﰲ ﺃﺧـﺺ ﺧـﺼﺎﺋﺺ ﺍﻟﻮﺟـﻮﺩ‬
‫ﺍﻹﻧﺴﺎﱐ ‪ ،‬ﺍﻟﺬﻱ ﺗﺘﺒﻌﻪ ﻛﺮﺍﻣﺔ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻌﺮﺽ ‪ ،‬ﻭﺣﻖ ﺍﳌﺎﻝ ﻭﺍﻷﺭﺽ !‬
‫ﻭﻣﺸﻬﺪ ﺍﳌﺮﺃﺓ ﺍﻟﻜﺴﲑﺓ ﻭﺍﻟﻮﻟﺪ ﺍﻟﻀﻌﻴﻒ ‪ ،‬ﻣﺸﻬﺪ ﻣﺆﺛﺮ ﻣﺜﲑ ‪ .‬ﻻ ﻳﻘﻞ ﻋﻨﻪ ﻣـﺸﻬﺪ ﺍﻟـﺸﻴﻮﺥ ﺍﻟـﺬﻳﻦ ﻻ‬
‫ﳝﻠﻜﻮﻥ ﺃﻥ ﻳﺪﻓﻌﻮﺍ ‪ -‬ﻭﲞﺎﺻﺔ ﺣﲔ ﻳﻜﻮﻥ ﺍﻟﺪﻓﻊ ﻋﻦ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻘﻴﺪﺓ ‪ -‬ﻭﻫﺬﺍ ﺍﳌﺸﻬﺪ ﻛﻠﻪ ﻣﻌـﺮﻭﺽ ﰲ‬

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 ‫‪٧٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﳎﺎﻝ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﳉﻬﺎﺩ ‪ .‬ﻭﻫﻮ ﻭﺣﺪﻩ ﻳﻜﻔﻲ ‪ .‬ﻟﺬﻟﻚ ﻳﺴﺘﻨﻜﺮ ﺍﻟﻘﻌﻮﺩ ﻋﻦ ﺍﻻﺳﺘﺠﺎﺑﺔ ﳍﺬﻩ ﺍﻟﺼﺮﺧﺎﺕ ‪. .‬‬
‫ﻭﻫﻮ ﺃﺳﻠﻮﺏ ﻋﻤﻴﻖ ﺍﻟﻮﻗﻊ ‪ ،‬ﺑﻌﻴﺪ ﺍﻟﻐﻮﺭ ﰲ ﻣﺴﺎﺭﺏ ﺍﻟﺸﻌﻮﺭ ﻭﺍﻹﺣﺴﺎﺱ ‪.‬‬
‫ﻭﻻ ﺑﺪ ﻣﻦ ﻟﻔﺘﺔ ﻫﻨﺎ ﺇﱃ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻟﻠﺒﻠﺪ ﻭﺍﻷﺭﺽ ﻭﺍﻟﻮﻃﻦ‪:‬ﺇﻥ )ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﺍﻟﻈﺎﱂ ﺃﻫﻠـﻬﺎ( ﺍﻟـﱵ‬
‫ﻳﻌﺪﻫﺎ ﺍﻹﺳﻼﻡ ‪ -‬ﰲ ﻣﻮﺿﻌﻬﺎ ﺫﺍﻙ ‪ -‬ﺩﺍﺭ ﺣﺮﺏ ‪ ،‬ﳚﺐ ﺃﻥ ﻳﻘﺎﺗـﻞ ﺍﳌـﺴﻠﻤﻮﻥ ﻻﺳـﺘﻨﻘﺎﺫ ﺍﳌـﺴﻠﻤﲔ‬
‫ﺍﳌﺴﺘﻀﻌﻔﲔ ﻣﻨﻬﺎ ‪ ،‬ﻫﻲ "ﻣﻜﺔ " ﻭﻃﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺍﳊﺎﺭﺓ ﺇﱃ ﻗﺘﺎﻝ ﺍﳌﺸﺮﻛﲔ‬
‫ﻓﻴﻬﺎ ‪ .‬ﻭﻳﺪﻋﻮ ﺍﳌﺴﻠﻤﻮﻥ ﺍﳌﺴﺘﻀﻌﻔﲔ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺍﳊﺎﺩﺓ ﻟﻠﺨﺮﻭﺝ ﻣﻨﻪ !‬
‫ﺇﻥ ﻛﻮ‪‬ﺎ ﺑﻠﺪﻫﻢ ﱂ ﻳﻐﲑ ﻭﺿﻌﻬﺎ ﰲ ﻧﻈﺮ ﺍﻹﺳﻼﻡ ‪ -‬ﺣﲔ ﱂ ﺗﻘﻢ ﻓﻴﻬﺎ ﺷﺮﻳﻌﺔ ﺍﷲ ﻭﻣﻨﻬﺠﻪ ؛ ﻭﺣﲔ ﻓـﱳ‬
‫ﻓﻴﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ ﻋﻦ ﺩﻳﻨﻬﻢ ‪ ،‬ﻭﻋﺬﺑﻮﺍ ﰲ ﻋﻘﻴﺪ‪‬ﻢ ‪. .‬‬
‫ﺑﻞ ﺍﻋﺘﱪﺕ ﺑﺎﻟﻨﺴﺒﺔ ﳍﻢ ﻫﻢ ﺃﻧﻔﺴﻬﻢ "ﺩﺍﺭ ﺣﺮﺏ" ‪ . .‬ﺩﺍﺭ ﺣﺮﺏ ‪ ،‬ﻫﻢ ﻻ ﻳﺪﺍﻓﻌﻮﻥ ﻋﻨﻬﺎ ‪ ،‬ﻭﻟﻴﺲ ﻫـﺬﺍ‬
‫ﻓﺤﺴﺐ ﺑﻞ ﻫﻢ ﳛﺎﺭﺑﻮ‪‬ﺎ ﻹﻧﻘﺎﺫ ﺇﺧﻮ‪‬ﻢ ﺍﳌﺴﻠﻤﲔ ﻣﻨﻬﺎ ‪. .‬‬
‫ﺇﻥ ﺭﺍﻳﺔ ﺍﳌﺴﻠﻢ ﺍﻟﱵ ﳛﺎﻣﻲ ﻋﻨﻬﺎ ﻫﻲ ﻋﻘﻴﺪﺗﻪ ‪ .‬ﻭﻭﻃﻨﻪ ﺍﻟﺬﻱ ﳚﺎﻫﺪ ﻣﻦ ﺃﺟﻠﻪ ﻫﻮ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﺗﻘﺎﻡ ﺷـﺮﻳﻌﺔ‬
‫ﺍﷲ ﻓﻴﻪ ؛ ﻭﺃﺭﺿﻪ ﺍﻟﱵ ﻳﺪﻓﻊ ﻋﻨﻬﺎ ﻫﻲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﺍﻟﱵ ﺗﺘﺨﺬ ﺍﳌﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ ﻣﻨﻬﺠﺎ ﻟﻠﺤﻴﺎﺓ ‪. .‬‬
‫ﻭﻛﻞ ﺗﺼﻮﺭ ﺁﺧﺮ ﻟﻠﻮﻃﻦ ﻫﻮ ﺗﺼﻮﺭ ﻏﲑ ﺇﺳﻼﻣﻲ ‪ ،‬ﺗﻨﻀﺢ ﺑﻪ ﺍﳉﺎﻫﻠﻴـﺎﺕ ‪ ،‬ﻭﻻ ﻳﻌﺮﻓـﻪ ﺍﻹﺳـﻼﻡ ‪).‬‬
‫ﺍﻟﻈﻼﻝ(‬

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 ‫‪٧٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﳋﺎﻣﺲ ﻋﺸﺮ – ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﺪﺭ ﻟﻪ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻟﺸﻴﺸﺎﻥ ﻓﻘﺪ ﺫﻫﺐ ﺇﱃ ﺑﺎﻛﺴﺘﺎﻥ ﻛﻲ ﳚﺪ ﺍﻟﺴﺒﻴﻞ‬
‫ﻭﻟﻜﻦ ﺍﻟﻄﺮﻳﻖ ﺃﻭﺻﺪ ﺃﻣﺎﻣﻪ ﻭﺗﻘﻮﻡ ﺟﻼﻭﺯﺓ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺒﺎﻛﺴﺘﺎﱐ ﺑﺈﻟﻘﺎﺀ ﺍﻟﻘﺒﺾ ﻋﻠﻴﻪ ﻭﺳـﺠﻨﻪ ﻷﻧـﻪ ﻻ‬
‫ﳝﻠﻚ ﻭﺛﻴﻘﺔ !!!‬

‫ﺇﻥ ﺩﺧﻮﻝ ﺑﻼﺩ ﺍﻹﺳﻼﻡ ﳛﺘﺎﺝ ﺇﱃ ﺇﺟﺮﺍﺀﺍﺕ ﻛﺜﲑﺓ ﺟﺪﺍ ﰲ ﺍﻟﺴﻔﺎﺭﺍﺕ ﻭﰲ ﺍﳊﺪﻭﺩ ﻭﺍﳌﻄﺎﺭﺍﺕ ‪ ،‬ﻭﻫـﺬﺍ‬
‫ﰲ ﲨﻴﻊ ﺍﻟﺪﻭﻝ ﻭﻫﺬﺍ ﻳﻘﻄﻊ ﺑﺄﻥ ﺍﳉﻤﻴﻊ )) ﺃﻋﲏ ﺍﳊﻜﺎﻡ (( ﻣﻦ ﻃﻨﺠﺔ ﺇﱃ ﺟﺎﻛﺮﺗﺎ ﻟﻴﺴﻮﺍ ﻋﻠﻰ ﺷـﻲﺀ ﻭﻻ‬
‫ﺻﻠﺔ ﳍﻢ ﺑﺎﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﻣﻬﻤﺎ ﺯﻋﻤﻮﺍ ﻭﻣﻬﻤﺎ ﺍﺩﻋﻮﺍ‬
‫ﻭﻫﺬﻩ ﲡﻌﻞ ﺍﳌﺮﺀ ﻳﻮﻗﻦ ﺑﻮﺟﻮﺏ ﺇﺯﺍﻟﺔ ﻫﺆﻻﺀ ﺍﻟﻄﻐﺎﺓ ﺍ‪‬ﺮﻣﲔ ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﺣﻞ ﺁﺧﺮ ﺑﺘﺎﺗﺎ ﻛﻤـﺎ ﻳـﺰﻋﻢ‬
‫ﺃﺻﺤﺎﺏ ﺍﳊﻠﻮﻝ ﺍﻻﺳﺘﺴﻼﻣﻴﺔ ﺍﻻ‪‬ﺰﺍﻣﻴﺔ‬
‫ﻓﺎﻟﻄﻐﺎﺓ ﻟﻦ ﻳﺰﻭﻟﻮﺍ ﺑﺎﻟﻜﻼﻡ ﻭﺍﻟﺪﻏﺪﻏﺔ‬
‫ﺑﻞ ﺑﺎﳊﺪﻳﺪ ﻭﺍﻟﻨﺎﺭ ﻭﺍﻟﺪﻡ ﻭﺍﻷﺷﻼﺀ ﺃﻳﻬﺎ ﺍﻟﻐﺎﻓﻠﻮﻥ‬
‫ﻭﻗﺪ ﻗﻤﺖ ﺑﺘﻌﺮﻳﺘﻬﻢ ﰲ ﻛﺘﺎﰊ )) ﻓﺮﺍﻋﻨﺔ ﺍﻟﻌﺼﺮ ﰲ ﺍﻟﻌﺮﺍﺀ (( ﻭﻫﺬﺍ ﺭﺍﺑﻄﻪ‬
‫‪http:w‬‬
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‫‪w‬‬‫‪ta‬‬
‫‪jdeedorgukforum‬‬
‫‪sshow‬‬ ‫‪threadid=٢٧٨٤٨‬‬
‫&=‪threadphp?s‬‬

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 ‫‪٧٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ – ﺍﺿﻄﺮ ﻟﻠﺨﺮﻭﺝ ﻣﻦ ﺑﺎﻛﺴﺘﺎﻥ ﻣﻘﻴﺪﺍ ﺑﺎﻷﻏﻼﻝ ﻭﱂ ﻳﻜﻦ ﺃﻣﺎﻣـﻪ ﺳـﻮﻯ ﺍﻟـﺬﻫﺎﺏ‬
‫ﻷﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﺍﻟﱵ ﻛﺎﻥ ﳛﻜﻤﻬﺎ ﺍﻟﻄﺎﻟﺒﺎﻥ‬

‫ﻭﻫﻨﺎ ﺍﻟﺘﻘﻰ ﻣﺮﺓ ﺃﺧﺮﻯ ﺑﺰﻋﻤﺎﺀ ﺍﳉﻬﺎﺩ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‬

‫ﻭﺃﺧﺬ ﻳﻌﻤﻞ ﻣﻌﻬﻢ ﺑﻞ ﻭﺻﺎﺭ ﻟﻪ ﲨﺎﻋﺔ )) ﺍﻟﻔﺎﺭﻭﻕ(( ﻳﺪﺭ‪‬ﻢ ﻛﺬﻟﻚ ﻭﻟﻜﻦ ﺍﻟﺰﺭﻗـﺎﻭﻱ ﺍﻟـﺬﻱ ﻛـﺎﻥ‬
‫ﻳﺘﻌﻄﺶ ﻟﻠﺠﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻗﺪ ﺧﺎﻟﻒ ﺃﺳﻠﻮﺏ ﺗﻨﻈﻴﻢ ﺍﻟﻘﺎﻋﺪﺓ ﺑﺒﻌﺾ ﺍﻷﺷﻴﺎﺀ ﻭﺍﳋﻼﻑ ﺑﻴﻨـﻬﻤﺎ ﻛـﺎﻥ‬
‫ﺧﻼﻓﺎ ﻣﺮﺣﻠﻴﺎ‬
‫ﻓﺎﻟﻘﺎﻋﺪﺓ ﻛﺎﻧﺖ ﺗﺮﻛﺰ ﻫﺠﻤﺎ‪‬ﺎ ﻋﻠﻰ ﺃﻛﱪ ﻋﺪﻭ ﻟﻺﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻭﻫﻲ ﺃﻣﺮﻳﻜﺎ‬
‫ﺑﻴﻨﻤﺎ ﻛﺎﻥ ﻳﺮﻯ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻭﺟﻮﺏ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﳊﻜﺎﻡ ﺍﳌﺮﺗﺪﻳﻦ ﺍﻟﺬﻱ ﻳﻌﻴﻨﻮﻥ ﺍﻟﻌﺪﻭ ﻋﻠـﻰ ﺍﳌـﺴﻠﻤﲔ‬
‫ﻭﻳﻄﻌﻨﻮﻥ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﻈﻬﺮ‬
‫ﻓﻠﻴﺲ ﺍﳋﻼﻑ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﻣﻐﺎﱎ ﻭﻻ ﻋﻠﻰ ﺩﻧﻴﺎ ﺑﻞ ﻋﻠﻰ ﺃﺳﻠﻮﺏ ﺍﻟﻌﻤﻞ ﻟﻴﺲ ﺇﻻ‬
‫ﻭﻫﺬﺍ ﺃﻣﺮ ﻃﺒﻴﻌﻲ ﺑﲔ ﺍﻟﺒﺸﺮ‬
‫ﺕ ِﺑ ﹸﻜ ‪‬ﻢ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ ِﺇ ﱠﻥ ﺍﻟﻠﹼـ ‪‬ﻪ‬
‫ﺕ ﹶﺃ ‪‬ﻳ ‪‬ﻦ ﻣ‪‬ﺎ ‪‬ﺗﻜﹸﻮﻧ‪‬ﻮﹾﺍ ‪‬ﻳ ﹾﺄ ِ‬
‫ﺨ‪‬ﻴﺮ‪‬ﺍ ِ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭِﻟ ﹸﻜ ﱟﻞ ِﻭ ‪‬ﺟ ‪‬ﻬ ﹲﺔ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬ﻮﻟﱢﻴﻬ‪‬ﺎ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘِﺒﻘﹸﻮﹾﺍ ﺍﹾﻟ ‪‬‬
‫‪‬ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﻗﺪِﻳ ‪‬ﺮ{ )‪ (١٤٨‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻗﺮﺭ ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﻫﲑﺍﺕ ﻭﺣﺪﻩ ﻭﺃﺧﺬ ﻳﺪﺭﺏ ﻋﻨﺎﺻﺮﻩ ﻭﺍﻟﺬﻳﻦ ﻛﺎﻥ ﺃﻏﻠﺒﻬﻢ ﻣﻦ ﺑﻼﺩ ﺍﻟﺸﺎﻡ ﺍﻟﱵ‬
‫ﺗﺮﺯﺡ ﲢﺖ ﻧﲑ ﺍﻻﺣﺘﻼﻝ ﺍﻟﺪﺍﺧﻠﻲ ﻭﺍﳋﺎﺭﺟﻲ ﻭﻫﻢ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﻌـﻮﺩﺓ ﺇﱃ ﺑﻼﺩﻫـﻢ ﻷﻥ ﻣـﺼﲑﻫﻢ‬
‫ﻛﻤﺼﲑ ﺃﺻﺤﺎﺏ ﺍﻟﻜﻬﻒ ﲤﺎﻣﺎ‬
‫} ِﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺇِﻥ ‪‬ﻳ ﹾﻈ ‪‬ﻬﺮ‪‬ﻭﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮ ‪‬ﺟﻤ‪‬ﻮ ﹸﻛ ‪‬ﻢ ﹶﺃ ‪‬ﻭ ‪‬ﻳﻌِﻴﺪ‪‬ﻭ ﹸﻛ ‪‬ﻢ ﻓِﻲ ِﻣﱠﻠِﺘ ِﻬ ‪‬ﻢ ‪‬ﻭﻟﹶﻦ ‪‬ﺗ ﹾﻔِﻠﺤ‪‬ـﻮﺍ ِﺇﺫﹰﺍ ﹶﺃﺑ‪‬ـﺪ‪‬ﺍ{ )‪ (٢٠‬ﺳـﻮﺭﺓ‬
‫ﺍﻟﻜﻬﻒ‬
‫ﻓﻬﻤﺎ ﺃﻣﺮﺍﻥ ﺃﺣﻼﳘﺎ ﻣﺮ‬
‫ﻭﻟﻜﻦ ﻣﺎ ﺫﻧﺒﻬﻢ ؟‬
‫ﺤﻤِﻴ ِﺪ{ )‪ (٨‬ﺳﻮﺭﺓ ﺍﻟﱪﻭﺝ‬
‫} ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻧ ﹶﻘﻤ‪‬ﻮﺍ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﺇﻟﱠﺎ ﺃﹶﻥ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮﺍ ﺑِﺎﻟﱠﻠ ِﻪ ﺍﹾﻟ ‪‬ﻌﺰِﻳ ِﺰ ﺍﹾﻟ ‪‬‬
‫ﺇﻥ ﺍﳌﻌﺮﻛﺔ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ﻭﺧﺼﻮﻣﻬﻢ ﻫﻲ ﰲ ﺻﻤﻴﻤﻬﺎ ﻣﻌﺮﻛﺔ ﻋﻘﻴﺪﺓ ﻭﻟﻴﺴﺖ ﺷﻴﺌﹰﺎ ﺁﺧﺮ ﻋﻠﻰ ﺍﻹﻃـﻼﻕ ‪.‬‬
‫ﻭﺇﻥ ﺧﺼﻮﻣﻬﻢ ﻻ ﻳﻨﻘﻤﻮﻥ ﻣﻨﻬﻢ ﺇﻻ ﺍﻹﳝﺎﻥ ‪ ،‬ﻭﻻ ﻳﺴﺨﻄﻮﻥ ﻣﻨﻬﻢ ﺇﻻ ﺍﻟﻌﻘﻴﺪﺓ ‪..‬‬
‫ﺇ‪‬ﺎ ﻟﻴﺴﺖ ﻣﻌﺮﻛﺔ ﺳﻴﺎﺳﻴﺔ ﻭﻻ ﻣﻌﺮﻛﺔ ﺍﻗﺘﺼﺎﺩﻳﺔ ‪ ،‬ﻭﻻ ﻣﻌﺮﻛﺔ ﻋﻨﺼﺮﻳﺔ ‪..‬‬
‫ﻭﻟﻮ ﻛﺎﻧﺖ ﺷﻴﺌﹰﺎ ﻣﻦ ﻫﺬﺍ ﻟﺴﻬﻞ ﻭﻗﻔﻬﺎ ‪ ،‬ﻭﺳﻬﻞ ﺣﻞ ﺇﺷﻜﺎﳍﺎ ‪ .‬ﻭﻟﻜﻨﻬﺎ ﰲ ﺻﻤﻴﻤﻬﺎ ﻣﻌﺮﻛﺔ ﻋﻘﻴﺪﺓ ‪ -‬ﺇﻣﺎ‬
‫ﻛﻔﺮ ﻭﺇﻣﺎ ﺇﳝﺎﻥ ‪ ..‬ﺇﻣﺎ ﺟﺎﻫﻠﻴﺔ ﻭﺇﻣﺎ ﺇﺳﻼﻡ !‬
‫ﻭﻟﻘﺪ ﻛﺎﻥ ﻛﺒﺎﺭ ﺍﳌﺸﺮﻛﲔ ﻳﻌﺮﺿﻮﻥ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺍﳌﺎﻝ ﻭﺍﳊﻜﻢ ﻭﺍﳌﺘﺎﻉ ﰲ‬
‫ﻣﻘﺎﺑﻞ ﺷﻲﺀ ﻭﺍﺣﺪ ‪ ،‬ﺃﻥ ﻳﺪﻉ ﻣﻌﺮﻛﺔ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺃﻥ ﻳﺪﻫﻦ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ !‬

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 ‫‪٧٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻟﻮ ﺃﺟﺎ‪‬ﻢ ‪ -‬ﺣﺎﺷﺎﻩ ‪ -‬ﺇﱃ ﺷﻲﺀ ﳑﺎ ﺃﺭﺍﺩﻭﺍ ﻣﺎ ﺑﻘﻴﺖ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻨﻪ ﻣﻌﺮﻛﺔ ﻋﻠﻰ ﺍﻹﻃﻼﻕ !‬
‫ﺇ‪‬ﺎ ﻗﻀﻴﺔ ﻋﻘﻴﺪﺓ ﻭﻣﻌﺮﻛﺔ ﻋﻘﻴﺪﺓ ‪..‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﳚﺐ ﺃﻥ ﻳﺴﺘﻴﻘﻨﻪ ﺍﳌﺆﻣﻨﻮﻥ ﺣﻴﺜﻤﺎ ﻭﺍﺟﻬﻮﺍ ﻋﺪﻭﹰﺍ ﳍﻢ ‪ .‬ﻓﺈﻧﻪ ﻻ ﻳﻌﺎﺩﻳﻬﻢ ﻟﺸﻲﺀ ﺇﻻ ﳍﺬﻩ ﺍﻟﻌﻘﻴـﺪﺓ "‬
‫ﺇﻻ ﺃﻥ ﻳﺆﻣﻨﻮﺍ ﺑﺎﷲ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻤﻴﺪ " ﻭﳜﻠﺼﻮﺍ ﻟﻪ ﻭﺣﺪﻩ ﺍﻟﻄﺎﻋﺔ ﻭﺍﳋﻀﻮﻉ !‬
‫ﻭﻗﺪ ﳛﺎﻭﻝ ﺃﻋﺪﺍﺀ ﺍﳌﺆﻣﻨﲔ ﺃﻥ ﻳﺮﻓﻌﻮﺍ ﻟﻠﻤﻌﺮﻛﺔ ﺭﺍﻳﺔ ﻏﲑ ﺭﺍﻳﺔ ﺍﻟﻌﻘﻴﺪﺓ ‪ ،‬ﺭﺍﻳـﺔ ﺍﻗﺘـﺼﺎﺩﻳﺔ ﺃﻭ ﺳﻴﺎﺳـﻴﺔ ﺃﻭ‬
‫ﻋﻨﺼﺮﻳﺔ ‪ ،‬ﻛﻲ ﳝﻮ‪‬ﻫﻮﺍ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﺣﻘﻴﻘﺔ ﺍﳌﻌﺮﻛﺔ ‪ ،‬ﻭﻳﻄﻔﺌﻮﺍ ﰲ ﺃﺭﻭﺍﺣﻬﻢ ﺷﻌﻠﺔ ﺍﻟﻌﻘﻴﺪﺓ ‪ .‬ﻓﻤﻦ ﻭﺍﺟﺐ‬
‫ﺍﳌﺆﻣﻨﲔ ﺃﻻ ﻳ‪‬ﺨﺪ‪‬ﻋﻮﺍ ‪ ،‬ﻭﻣﻦ ﻭﺍﺟﺒﻬﻢ ﺃﻥ ﻳﺪﺭﻛﻮﺍ ﺃﻥ ﻫﺬﺍ ﲤﻮﻳﻪ ﻟﻐﺮﺽ ﻣﺒﻴﺖ ‪ .‬ﻭﺃﻥ ﺍﻟـﺬﻱ ﻳﻐﻴ‪‬ـﺮ ﺭﺍﻳـﺔ‬
‫ﺍﳌﻌﺮﻛﺔ ﺇﳕﺎ ﻳﺮﻳﺪ ﺃﻥ ﳜﺪﻋﻬﻢ ﻋﻦ ﺳﻼﺡ ﺍﻟﻨﺼﺮ ﺍﳊﻘﻴﻘﻲ ﻓﻴﻬﺎ ‪ ،‬ﺍﻟﻨﺼﺮ ﰲ ﺃﻳﺔ ﺻﻮﺭﺓ ﻣﻦ ﺍﻟﺼﻮﺭ ‪ ،‬ﺳـﻮﺍﺀ‬
‫ﺟﺎﺀ ﰲ ﺻﻮﺭﺓ ﺍﻻﻧﻄﻼﻕ ﺍﻟﺮﻭﺣﻲ ﻛﻤﺎ ﻭﻗﻊ ﻟﻠﻤﺆﻣﻨﲔ ﰲ ﺣﺎﺩﺙ ﺍﻷﺧﺪﻭﺩ ‪ ،‬ﺃﻭ ﰲ ﺻـﻮﺭﺓ ﺍﳍﻴﻤﻨـﺔ ‪-‬‬
‫ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺍﻻﻧﻄﻼﻕ ﺍﻟﺮﻭﺣﻲ ‪ -‬ﻛﻤﺎ ﺣﺪﺙ ﻟﻠﺠﻴﻞ ﺍﻷﻭﻝ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ‪.‬‬
‫ﻭﳓﻦ ﻧﺸﻬﺪ ﳕﻮﺫﺟﹰﺎ ﻣﻦ ﲤﻮﻳﻪ ﺍﻟﺮﺍﻳﺔ ﰲ ﳏﺎﻭﻟﺔ ﺍﻟﺼﻠﻴﺒﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﻴﻮﻡ ﺃﻥ ﲣﺪﻋﻨﺎ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﳌﻌﺮﻛﺔ ‪ ،‬ﻭﺃﻥ‬
‫ﺗﺰﻭﺭ ﺍﻟﺘﺎﺭﻳﺦ ‪ ،‬ﻓﺘﺰﻋﻢ ﻟﻨﺎ ﺃﻥ ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ ﻛﺎﻧﺖ ﺳﺘﺎﺭﹰﺍ ﻟﻼﺳﺘﻌﻤﺎﺭ ‪..‬‬
‫ﻛﻼ ‪ ..‬ﺇﳕﺎ ﻛﺎﻥ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﺬﻱ ﺟﺎﺀ ﻣﺘﺄﺧﺮﹰﺍ ﻫﻮ ﺍﻟﺴﺘﺎﺭ ﻟﻠﺮﻭﺡ ﺍﻟﺼﻠﻴﺒﻴﺔ ﺍﻟﱵ ﱂ ﺗﻌـﺪ ﻗـﺎﺩﺭﺓ ﻋﻠـﻰ‬
‫ﺍﻟﺴﻔﻮﺭ ﻛﻤﺎ ﻛﺎﻧﺖ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻟﻮﺳﻄﻰ ! ﻭﺍﻟﱵ ﲢﻄﻤﺖ ﻋﻠﻰ ﺻﺨﺮﺓ ﺍﻟﻌﻘﻴﺪﺓ ﺑﻘﻴﺎﺩﺓ ﻣﺴﻠﻤﲔ ﻣﻦ ﺷـﱴ‬
‫ﺍﻟﻌﻨﺎﺻﺮ ‪ ،‬ﻭﻓﻴﻬﻢ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺍﻟﻜﺮﺩﻱ ‪ ،‬ﻭﺗﻮﺭﺍﻥ ﺷﺎﻩ ﺍﳌﻤﻠﻮﻛﻲ ‪ ،‬ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﱵ ﻧﺴﻴﺖ ﻗﻮﻣﻴﺘﻬﺎ ﻭﺫﻛﺮﺕ‬
‫ﻋﻘﻴﺪ‪‬ﺎ ﻓﺎﻧﺘﺼﺮﺕ ﲢﺖ ﺭﺍﻳﺔ ﺍﻟﻌﻘﻴﺪﺓ !‬
‫ﺤﻤِﻴ ِﺪ { ‪.‬‬
‫} ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻧ ﹶﻘﻤ‪‬ﻮﺍ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮﺍ ﺑِﺎﻟﱠﻠ ِﻪ ﺍﹾﻟ ‪‬ﻌﺰِﻳ ِﺰ ﺍﹾﻟ ‪‬‬
‫ﻭﺻﺪﻕ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ‪ ،‬ﻭﻛﺬﺏ ﺍﳌﻤﻮﻫﻮﻥ ﺍﳋﺎﺩﻋﻮﻥ ! )) ﺍﻟﻈﻼﻝ ((‬

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 ‫‪٧٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ – ﻭﰲ ﻫﲑﺍﺕ ﻛﺎﻥ ﻳﺪﺭﺏ ﺃﺗﺒﺎﻋﻪ ﻟﻴﻞ ‪‬ﺎﺭ ﻭﻳﻌﺒﺌﻬﻢ ﻟﻴﻮﻡ ﻻ ﺭﻳﺐ ﻓﻴﻪ‬
‫ﻭﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻠﻘﺘﺎﻝ ﻭﺍﺟﺐ ﺷﺮﻋﺎ‬
‫ﺨ‪‬ﻴ ِﻞ ‪‬ﺗ ‪‬ﺮ ِﻫﺒ‪‬ﻮ ﹶﻥ ِﺑ ِﻪ ﻋ‪‬ـ ‪‬ﺪ ‪‬ﻭ ﺍﻟﻠﹼـ ِﻪ ‪‬ﻭﻋ‪‬ـ ‪‬ﺪ ‪‬ﻭ ﹸﻛ ‪‬ﻢ‬
‫ﻁ ﺍﹾﻟ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭﹶﺃ ِﻋﺪ‪‬ﻭﹾﺍ ﹶﻟﻬ‪‬ﻢ ﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄ ‪‬ﻌﺘ‪‬ﻢ ﻣ‪‬ﻦ ﹸﻗ ‪‬ﻮ ٍﺓ ‪‬ﻭﻣِﻦ ‪‬ﺭﺑ‪‬ﺎ ِ‬
‫ﻑ ِﺇﹶﻟ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻭﺃﹶﻧـ‪‬ﺘ ‪‬ﻢ ﹶﻻ‬
‫ﻭ‪‬ﺁ ‪‬ﺧﺮِﻳ ‪‬ﻦ ﻣِﻦ ﺩ‪‬ﻭِﻧ ِﻬ ‪‬ﻢ ﹶﻻ ‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻤ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ﺗ‪‬ﻨ ِﻔﻘﹸﻮﹾﺍ ﻣِﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﻓِﻲ ‪‬ﺳِﺒﻴ ِﻞ ﺍﻟﹼﻠ ِﻪ ‪‬ﻳ ‪‬ﻮ ‪‬‬
‫‪‬ﺗ ﹾﻈﹶﻠﻤ‪‬ﻮ ﹶﻥ{ )‪ (٦٠‬ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ‬
‫ﻓﺎﻻﺳﺘﻌﺪﺍﺩ ﲟﺎ ﰲ ﺍﻟﻄﻮﻕ ﻓﺮﻳﻀﺔ ﺗﺼﺎﺣﺐ ﻓﺮﻳﻀﺔ ﺍﳉﻬﺎﺩ ؛ ﻭﺍﻟﻨﺺ ﻳﺄﻣﺮ ﺑﺈﻋﺪﺍﺩ ﺍﻟﻘﻮﺓ ﻋﻠـﻰ ﺍﺧـﺘﻼﻑ‬
‫ﺻﻨﻮﻓﻬﺎ ﻭﺃﻟﻮﺍ‪‬ﺎ ﻭﺃﺳﺒﺎ‪‬ﺎ ؛ ﻭﳜﺺ )ﺭﺑﺎﻁ ﺍﳋﻴﻞ( ﻷﻧﻪ ﺍﻷﺩﺍﺓ ﺍﻟﱵ ﻛﺎﻧﺖ ﺑﺎﺭﺯﺓ ﻋﻨﺪ ﻣﻦ ﻛـﺎﻥ ﳜﺎﻃﺒـﻬﻢ‬
‫‪‬ﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺃﻭﻝ ﻣﺮﺓ ‪. .‬‬
‫ﻭﻟﻮ ﺃﻣﺮﻫﻢ ﺑﺈﻋﺪﺍﺩ ﺃﺳﺒﺎﺏ ﻻ ﻳﻌﺮﻓﻮ‪‬ﺎ ﰲ ﺫﻟﻚ ﺍﳊﲔ ﳑﺎ ﺳﻴﺠﺪ ﻣﻊ ﺍﻟﺰﻣﻦ ﳋﺎﻃﺒﻬﻢ ﲟﺠﻬﻮﻻﺕ ﳏـﲑﺓ ‪-‬‬
‫ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮﹰﺍ ﻛﺒﲑﺍ ‪ -‬ﻭﺍﳌﻬﻢ ﻫﻮ ﻋﻤﻮﻡ ﺍﻟﺘﻮﺟﻴﻪ‪:‬‬
‫)ﻭﺃﻋﺪﻭﺍ ﳍﻢ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ ﻣﻦ ﻗﻮﺓ( ‪. .‬‬
‫ﺇﻧﻪ ﻻ ﺑﺪ ﻟﻺﺳﻼﻡ ﻣﻦ ﻗﻮﺓ ﻳﻨﻄﻠﻖ ‪‬ﺎ ﰲ "ﺍﻷﺭﺽ" ﻟﺘﺤﺮﻳﺮ "ﺍﻹﻧﺴﺎﻥ" ‪. .‬‬
‫ﻭﺃﻭﻝ ﻣﺎ ﺗﺼﻨﻌﻪ ﻫﺬﻩ ﺍﻟﻘﻮﺓ ﰲ ﺣﻘﻞ ﺍﻟﺪﻋﻮﺓ‪:‬ﺃﻥ ﺗﺆﻣﻦ ﺍﻟﺬﻳﻦ ﳜﺘﺎﺭﻭﻥ ﻫﺬﻩ ﺍﻟﻌﻘﻴـﺪﺓ ﻋﻠـﻰ ﺣﺮﻳﺘـﻬﻢ ﰲ‬
‫ﺍﺧﺘﻴﺎﺭﻫﺎ ؛ ﻓﻼ ﻳﺼﺪﻭﺍ ﻋﻨﻬﺎ ‪ ،‬ﻭﻻ ﻳﻔﺘﻨﻮﺍ ﻛﺬﻟﻚ ﺑﻌﺪ ﺍﻋﺘﻨﺎﻗﻬﺎ ‪. .‬‬
‫ﻭﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ‪:‬ﺃﻥ ﺗﺮﻫﺐ ﺃﻋﺪﺍﺀ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻓﻼ ﻳﻔﻜﺮﻭﺍ ﰲ ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻰ "ﺩﺍﺭ ﺍﻹﺳﻼﻡ" ﺍﻟﱵ ﲢﻤﻴﻬﺎ ﺗﻠـﻚ‬
‫ﺍﻟﻘﻮﺓ ‪ . .‬ﻭﺍﻷﻣﺮ ﺍﻟﺜﺎﻟﺚ‪:‬ﺃﻥ ﻳﺒﻠﻎ ﺍﻟﺮﻋﺐ ‪‬ﺆﻻﺀ ﺍﻷﻋﺪﺍﺀ ﺃﻥ ﻻ ﻳﻔﻜﺮﻭﺍ ﰲ ﺍﻟﻮﻗﻮﻑ ﰲ ﻭﺟﻪ ﺍﳌﺪ ﺍﻹﺳﻼﻣﻲ‬
‫‪ ،‬ﻭﻫﻮ ﻳﻨﻄﻠﻖ ﻟﺘﺤﺮﻳﺮ "ﺍﻹﻧﺴﺎﻥ" ﻛﻠﻪ ﰲ "ﺍﻷﺭﺽ" ﻛﻠﻬﺎ ‪. .‬‬
‫ﻭﺍﻷﻣﺮ ﺍﻟﺮﺍﺑﻊ‪:‬ﺃﻥ ﲢﻄﻢ ﻫﺬﻩ ﺍﻟﻘﻮﺓ ﻛﻞ ﻗﻮﺓ ﰲ ﺍﻷﺭﺽ ﺗﺘﺨﺬ ﻟﻨﻔﺴﻬﺎ ﺻﻔﺔ ﺍﻷﻟﻮﻫﻴﺔ ‪ ،‬ﻓـﺘﺤﻜﻢ ﺍﻟﻨـﺎﺱ‬
‫ﺑﺸﺮﺍﺋﻌﻬﺎ ﻫﻲ ﻭﺳﻠﻄﺎ‪‬ﺎ ؛ ﻭﻻ ﺗﻌﺘﺮﻑ ﺑﺄﻥ ﺍﻷﻟﻮﻫﻴﺔ ﷲ ﻭﺣﺪﻩ ؛ ﻭﻣﻦ ﰒ ﻓﺎﳊﺎﻛﻤﻴﺔ ﻟﻪ ﻭﺣﺪﻩ ﺳﺒﺤﺎﻧﻪ ‪. .‬‬
‫ﺇﻥ ﺍﻹﺳﻼﻡ ﻟﻴﺲ ﻧﻈﺎﻣﹰﺎ ﻻﻫﻮﺗﻴﹰﺎ ﻳﺘﺤﻘﻖ ﲟﺠﺮﺩ ﺍﺳﺘﻘﺮﺍﺭﻩ ﻋﻘﻴﺪﺓ ﰲ ﺍﻟﻘﻠﻮﺏ ‪ ،‬ﻭﺗﻨﻈﻴﻤﹰﺎ ﻟﻠﺸﻌﺎﺋﺮ ‪ ،‬ﰒ ﺗﻨﺘﻬﻲ‬
‫ﻣﻬﻤﺘﻪ !‬
‫ﺇﻥ ﺍﻹﺳﻼﻡ ﻣﻨﻬﺞ ﻋﻤﻠﻲ ﻭﺍﻗﻌﻲ ﻟﻠﺤﻴﺎﺓ ؛ ﻳﻮﺍﺟﻪ ﻣﻨﺎﻫﺞ ﺃﺧﺮﻯ ﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺳﻠﻄﺎﺕ ﻭﺗﻘﻒ ﻭﺭﺍﺀﻫﺎ ﻗـﻮﻯ‬
‫ﻣﺎﺩﻳﺔ ‪ .‬ﻓﻼ ﻣﻔﺮ ﻟﻺﺳﻼﻡ ‪ -‬ﻹﻗﺮﺍﺭ ﻣﻨﻬﺠﻪ ﺍﻟﺮﺑﺎﱐ ‪ -‬ﻣﻦ ﲢﻄﻴﻢ ﺗﻠﻚ ﺍﻟﻘﻮﻯ ﺍﳌﺎﺩﻳﺔ ‪ ،‬ﻭﺗﺪﻣﲑ ﺍﻟـﺴﻠﻄﺎﺕ‬
‫ﺍﻟﱵ ﺗﻨﻔﺬ ﺗﻠﻚ ﺍﳌﻨﺎﻫﺞ ﺍﻷﺧﺮﻯ ‪ ،‬ﻭﺗﻘﺎﻭﻡ ﺍﳌﻨﻬﺞ ﺍﻟﺮﺑﺎﱐ ‪. .‬‬
‫ﻭﻳﻨﺒﻐﻲ ﻟﻠﻤﺴﻠﻢ ﺃﻻ ﻳﺘﻤﺘﻢ ﻭﻻ ﳚﻤﺠﻢ ﻭﻫﻮ ﻳﻌﻠﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﺒﲑﺓ ‪. .‬‬
‫ﻳﻨﺒﻐﻲ ﺃﻻ ﻳﺴﺘﺸﻌﺮ ﺍﳋﺠﻞ ﻣﻦ ﻃﺒﻴﻌﺔ ﻣﻨﻬﺠﻪ ﺍﻟﺮﺑﺎﱐ ‪ .‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺬﻛﺮ ﺃﻥ ﺍﻹﺳﻼﻡ ﺣﲔ ﻳﻨﻄﻠﻖ ﰲ ﺍﻷﺭﺽ‬
‫ﺇﳕﺎ ﻳﻨﻄﻠﻖ ﻹﻋﻼﻥ ﲢﺮﻳﺮ ﺍﻹﻧﺴﺎﻥ ﺑﺘﻘﺮﻳﺮ ﺃﻟﻮﻫﻴﺔ ﺍﷲ ﻭﺣﺪﻩ ﻭﲢﻄﻴﻢ ﺃﻟﻮﻫﻴﺔ ﺍﻟﻌﺒﻴﺪ !‬
‫ﺇﻧﻪ ﻻ ﻳﻨﻄﻠﻖ ﲟﻨﻬﺞ ﻣﻦ ﺻﻨﻊ ﺍﻟﺒﺸﺮ ؛ ﻭﻻ ﻟﺘﻘﺮﻳﺮ ﺳﻠﻄﺎﻥ ﺯﻋﻴﻢ ‪ ،‬ﺃﻭ ﺩﻭﻟﺔ ‪ ،‬ﺃﻭ ﻃﺒﻘﺔ ‪ ،‬ﺃﻭ ﺟﻨﺲ !‬

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 ‫‪٧٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺇﻧﻪ ﻻ ﻳﻨﻄﻠﻖ ﻻﺳﺘﺮﻗﺎﻕ ﺍﻟﻌﺒﻴﺪ ﻟﻴﻔﻠﺤﻮﺍ ﻣﺰﺍﺭﻉ ﺍﻷﺷﺮﺍﻑ ﻛﺎﻟﺮﻭﻣﺎﻥ ؛ ﻭﻻ ﻻﺳﺘﻐﻼﻝ ﺍﻷﺳﻮﺍﻕ ﻭﺍﳋﺎﻣﺎﺕ‬
‫ﻛﺎﻟﺮﺃﲰﺎﻟﻴﺔ ﺍﻟﻐﺮﺑﻴﺔ ؛ ﻭﻻ ﻟﻔﺮﺽ ﻣﺬﻫﺐ ﺑﺸﺮﻱ ﻣﻦ ﺻﻨﻊ ﺑﺸﺮ ﺟﺎﻫﻞ ﻗﺎﺻﺮ ﻛﺎﻟﺸﻴﻮﻋﻴﺔ ﻭﻣﺎ ﺇﻟﻴﻬـﺎ ﻣـﻦ‬
‫ﺍﳌﺬﺍﻫﺐ ﺍﻟﺒﺸﺮﻳﺔ ‪. .‬‬
‫ﺇﳕﺎ ﻳﻨﻄﻠﻖ ﲟﻨﻬﺞ ﻣﻦ ﺻﻨﻊ ﺍﷲ ﺍﻟﻌﻠﻴﻢ ﺍﳊﻜﻴﻢ ﺍﳋﺒﲑ ﺍﻟﺒﺼﲑ ‪ ،‬ﻭﻟﺘﻘﺮﻳﺮ ﺃﻟﻮﻫﻴﺔ ﺍﷲ ﻭﺣﺪﻩ ﻭﺳﻠﻄﺎﻧﻪ ﻟﺘﺤﺮﻳﺮ‬
‫"ﺍﻹﻧﺴﺎﻥ" ﰲ "ﺍﻷﺭﺽ" ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻠﻌﺒﻴﺪ ‪. .‬‬
‫ﻫﺬﻩ ﻫﻲ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﺒﲑﺓ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﻳﺪﺭﻛﻬﺎ ﺍﳌﻬﺰﻭﻣﻮﻥ ﺍﻟﺬﻳﻦ ﻳﻘﻔﻮﻥ ﺑﺎﻟﺪﻳﻦ ﻣﻮﻗﻒ ﺍﻟـﺪﻓﺎﻉ ؛ ﻭﻫـﻢ‬
‫ﻳﺘﻤﺘﻤﻮﻥ ﻭﳚﻤﺠﻤﻮﻥ ﻟﻼﻋﺘﺬﺍﺭ ﻋﻦ ﺍﳌﺪ ﺍﻹﺳﻼﻣﻲ !‬
‫ﻭﺍﳉﻬﺎﺩ ﺍﻹﺳﻼﻣﻲ ‪.‬‬
‫ﻭﳛﺴﻦ ﺃﻥ ﻧﻌﺮﻑ ﺣﺪﻭﺩ ﺍﻟﺘﻜﻠﻴﻒ ﺑﺈﻋﺪﺍﺩ ﺍﻟﻘﻮﺓ ‪ .‬ﻓﺎﻟﻨﺺ ﻳﻘﻮﻝ‪:‬‬
‫)ﻭﺃﻋﺪﻭﺍ ﳍﻢ ﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ ﻣﻦ ﻗﻮﺓ( ‪. .‬‬
‫ﻓﻬﻲ ﺣﺪﻭﺩ ﺍﻟﻄﺎﻗﺔ ﺇﱃ ﺃﻗﺼﺎﻫﺎ ‪ .‬ﲝﻴﺚ ﻻ ﺗﻘﻌﺪ ﺍﻟﻌﺼﺒﺔ ﺍﳌﺴﻠﻤﺔ ﻋﻦ ﺳﺒﺐ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻘﻮﺓ ﻳـﺪﺧﻞ ﰲ‬
‫ﻃﺎﻗﺘﻬﺎ ‪ .‬ﻛﺬﻟﻚ ﻳﺸﲑ ﺍﻟﻨﺺ ﺇﱃ ﺍﻟﻐﺮﺽ ﺍﻷﻭﻝ ﻣﻦ ﺇﻋﺪﺍﺩ ﺍﻟﻘﻮﺓ‪:‬‬
‫)ﺗﺮﻫﺒﻮﻥ ﺑﻪ ﻋﺪﻭ ﺍﷲ ﻭﻋﺪﻭﻛﻢ ‪ ،‬ﻭﺁﺧﺮﻳﻦ ﻣﻦ ﺩﻭ‪‬ﻢ ﻻ ﺗﻌﻠﻤﻮ‪‬ﻢ ﺍﷲ ﻳﻌﻠﻤﻬﻢ( ‪. .‬‬
‫ﻓﻬﻮ ﺇﻟﻘﺎﺀ ﺍﻟﺮﻋﺐ ﻭﺍﻟﺮﻫﺒﺔ ﰲ ﻗﻠﻮﺏ ﺃﻋﺪﺍﺀ ﺍﷲ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﻋﺪﺍﺀ ﺍﻟﻌﺼﺒﺔ ﺍﳌﺴﻠﻤﺔ ﰲ ﺍﻷﺭﺽ ‪ .‬ﺍﻟﻈـﺎﻫﺮﻳﻦ‬
‫ﻣﻨﻬﻢ ﺍﻟﺬﻳﻦ ﻳﻌﻠﻤﻬﻢ ﺍﳌﺴﻠﻤﻮﻥ ؛ ﻭﻣﻦ ﻭﺭﺍﺀﻫﻢ ﳑﻦ ﻻ ﻳﻌﺮﻓﻮ‪‬ﻢ ‪ ،‬ﺃﻭ ﱂ ﳚﻬﺮﻭﺍ ﳍﻢ ﺑﺎﻟﻌﺪﺍﻭﺓ ‪ ،‬ﻭﺍﻟﻠﹼﻪ ﻳﻌﻠﻢ‬
‫ﺳﺮﺍﺋﺮﻫﻢ ﻭﺣﻘﺎﺋﻘﻬﻢ ‪ .‬ﻭﻫﺆﻻﺀ ﺗﺮﻫﺒﻬﻢ ﻗﻮﺓ ﺍﻹﺳﻼﻡ ﻭﻟﻮ ﱂ ﲤﺘﺪ ﺑﺎﻟﻔﻌﻞ ﺇﻟﻴﻬﻢ ‪ .‬ﻭﺍﳌﺴﻠﻤﻮﻥ ﻣﻜﻠﻔـﻮﻥ ﺃﻥ‬
‫ﻳﻜﻮﻧﻮﺍ ﺃﻗﻮﻳﺎﺀ ‪ ،‬ﻭﺃﻥ ﳛﺸﺪﻭﺍ ﻣﺎ ﻳﺴﺘﻄﻴﻌﻮﻥ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻘﻮﺓ ﻟﻴﻜﻮﻧﻮﺍ ﻣﺮﻫﻮﺑﲔ ﰲ ﺍﻷﺭﺽ ؛ ﻭﻟﺘﻜـﻮﻥ‬
‫ﻛﻠﻤﺔ ﺍﻟﻠﹼﻪ ﻫﻲ ﺍﻟﻌﻠﻴﺎ ‪ ،‬ﻭﻟﻴﻜﻮﻥ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﻟﻠﹼﻪ ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﺇﻋﺪﺍﺩ ﺍﻟﻌﺪﺓ ﻳﻘﺘﻀﻲ ﺃﻣﻮﺍﻻ ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻨﻈﺎﻡ ﺍﻹﺳﻼﻣﻲ ﻛﻠﻪ ﻳﻘﻮﻡ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﺘﻜﺎﻓـﻞ ‪ ،‬ﻓﻘـﺪ‬
‫ﺍﻗﺘﺮﻧﺖ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﳉﻬﺎﺩ ﺑﺎﻟﺪﻋﻮﺓ ﺇﱃ ﺇﻧﻔﺎﻕ ﺍﳌﺎﻝ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪:‬‬
‫)ﻭﻣﺎ ﺗﻨﻔﻘﻮﺍ ﻣﻦ ﺷﻲﺀ ‪ -‬ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪ -‬ﻳﻮﻑ ﺇﻟﻴﻜﻢ ﻭﺃﻧﺘﻢ ﻻ ﺗﻈﻠﻤﻮﻥ( ‪. .‬‬
‫ﻭﻫﻜﺬﺍ ﳚﺮﺩ ﺍﻹﺳﻼﻡ ﺍﳉﻬﺎﺩ ﻭﺍﻟﻨﻔﻘﺔ ﰲ ﺳﺒﻴﻠﻪ ‪ ،‬ﻣﻦ ﻛﻞ ﻏﺎﻳﺔ ﺃﺭﺿﻴﺔ ‪ ،‬ﻭﻣﻦ ﻛﻞ ﺩﺍﻓﻊ ﺷﺨﺼﻲ ؛ ﻭﻣـﻦ‬
‫ﻛﻞ ﺷﻌﻮﺭ ﻗﻮﻣﻲ ﺃﻭ ﻃﺒﻘﻲ ‪ ،‬ﻟﻴﺘﻤﺤﺾ ﺧﺎﻟﺼﺎ ﻟﻠﹼﻪ "ﰲ ﺳﺒﻴﻞ ﺍﻟﻠﹼﻪ" ﻟﺘﺤﻘﻴﻖ ﻛﻠﻤﺔ ﺍﻟﻠﹼﻪ ‪ ،‬ﺍﺑﺘﻐﺎﺀ ﺭﺿـﻮﺍﻥ‬
‫ﺍﻟﻠﹼﻪ ‪.‬‬
‫ﻭﻣﻦ ﰒ ﻳﻨﻔﻲ ﺍﻹﺳﻼﻡ ﻣﻦ ﺣﺴﺎﺑﻪ ‪ -‬ﻣﻨﺬ ﺍﻟﻮﻫﻠﺔ ﺍﻷﻭﱃ ‪ -‬ﻛﻞ ﺣﺮﺏ ﺗﻘﻮﻡ ﻋﻠﻰ ﺃﳎﺎﺩ ﺍﻷﺷﺨﺎﺹ ﻭﺍﻟﺪﻭﻝ‬
‫‪ .‬ﻭﻛﻞ ﺣﺮﺏ ﺗﻘﻮﻡ ﻟﻼﺳﺘﻐﻼﻝ ﻭﻓﺘﺢ ﺍﻷﺳﻮﺍﻕ ‪ .‬ﻭﻛﻞ ﺣﺮﺏ ﺗﻘﻮﻡ ﻟﻠﻘﻬﺮ ﻭﺍﻹﺫﻻﻝ ‪ .‬ﻭﻛﻞ ﺣﺮﺏ ﺗﻘﻮﻡ‬
‫ﻟﺘﺴﻮﻳﺪ ﻭﻃﻦ ﻋﻠﻰ ﻭﻃﻦ ‪ ،‬ﺃﻭ ﻗﻮﻡ ﻋﻠﻰ ﻗﻮﻡ ‪ ،‬ﺃﻭ ﺟﻨﺲ ﻋﻠﻰ ﺟﻨﺲ ‪ ،‬ﺃﻭ ﻃﺒﻘﺔ ﻋﻠﻰ ﻃﺒﻘﺔ ‪. .‬‬
‫ﻭﻳﺴﺘﺒﻘﻲ ﻧﻮﻋﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻣﻦ ﺍﳊﺮﻛﺔ ‪. .‬‬
‫ﺣﺮﻛﺔ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪. .‬‬

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 ‫‪٨٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻻ ﻳﺮﻳﺪ ﺗﺴﻮﻳﺪ ﺟﻨﺲ ﻭﻻ ﻭﻃﻦ ﻭﻻ ﻗﻮﻡ ﻭﻻ ﻃﺒﻘﺔ ﻭﻻ ﻓﺮﺩ ﻭﻻ ﺷﻌﺐ ‪ .‬ﺇﳕﺎ ﻳﺮﻳﺪ ﺃﻥ‬
‫ﺗﺴﻮﺩ ﺃﻟﻮﻫﻴﺘﻪ ﻭﺳﻠﻄﺎﻧﻪ ﻭﺣﺎﻛﻤﻴﺘﻪ ‪ .‬ﻭﻫﻮ ﻏﲏ ﻋﻦ ﺍﻟﻌﺎﳌﲔ ‪ .‬ﻭﻟﻜﻦ ﺳﻴﺎﺩﺓ ﺃﻟﻮﻫﻴﺘﻪ ﻫﻲ ﻭﺣﺪﻫﺎ ﺍﻟﱵ ﺗﻜﻔﻞ‬
‫ﺍﳋﲑ ﻭﺍﻟﱪﻛﺔ ﻭﺍﳊﺮﻳﺔ ﻭﺍﻟﻜﺮﺍﻣﺔ ﻟﻠﻌﺎﳌﲔ ‪ ) .‬ﺍﻟﻈﻼﻝ(‬
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‫ﻭﻫﻜﺬﺍ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﺮﻑ ﺍﳌﺴﻠﻤﻮﻥ ﺣﻘﻴﻘﺔ ﺩﻳﻨﻬﻢ ‪ ،‬ﻭﺣﻘﻴﻘﺔ ﺗﺎﺭﳜﻬﻢ ؛ ﻓﻼ ﻳﻘﻔﻮﺍ ﺑﺪﻳﻨﻬﻢ ﻣﻮﻗﻒ ﺍﳌﺘـﻬﻢ‬
‫ﺍﻟﺬﻱ ﳛﺎﻭﻝ ﺍﻟﺪﻓﺎﻉ ؛ ﺇﳕﺎ ﻳﻘﻔﻮﻥ ﺑﻪ ﺩﺍﺋﻤﺎ ﻣﻮﻗﻒ ﺍﳌﻄﻤﺌﻦ ﺍﻟﻮﺍﺛﻖ ﺍﳌﺴﺘﻌﻠﻲ ﻋﻠﻰ ﺗﺼﻮﺭﺍﺕ ﺍﻷﺭﺽ ﲨﻴﻌﺎ ‪،‬‬
‫ﻭﻋﻠﻰ ﻧﻈﻢ ﺍﻷﺭﺽ ﲨﻴﻌﺎ ‪ ،‬ﻭﻋﻠﻰ ﻣﺬﺍﻫﺐ ﺍﻷﺭﺽ ﲨﻴﻌﺎ ‪. .‬‬
‫ﻭﻻ ﻳﻨﺨﺪﻋﻮﺍ ﲟﻦ ﻳﺘﻈﺎﻫﺮ ﺑﺎﻟﺪﻓﺎﻉ ﻋﻦ ﺩﻳﻨﻬﻢ ﺑﺘﺠﺮﻳﺪﻩ ﰲ ﺣﺴﻬﻢ ﻣﻦ ﺣﻘﻪ ﰲ ﺍﳉﻬـﺎﺩ ﻟﺘـﺄﻣﲔ ﺃﻫﻠـﻪ ؛‬
‫ﻭﺍﳉﻬﺎﺩ ﻟﻜﺴﺮ ﺷﻮﻛﺔ ﺍﻟﺒﺎﻃﻞ ﺍﳌﻌﺘﺪﻱ ؛ ﻭﺍﳉﻬﺎﺩ ﻟﺘﻤﺘﻴﻊ ﺍﻟﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ﺑﺎﳋﲑ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ؛ ﻭﺍﻟـﺬﻱ ﻻ‬
‫ﳚﲏ ﺃﺣﺪ ﻋﻠﻰ ﺍﻟﺒﺸﺮﻳﺔ ﺟﻨﺎﻳﺔ ﻣﻦ ﳛﺮﻣﻬﺎ ﻣﻨﻪ ‪ ،‬ﻭﳛﻮﻝ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻨﻪ ‪ .‬ﻓﻬﺬﺍ ﻫﻮ ﺃﻋﺪﻯ ﺃﻋـﺪﺍﺀ ﺍﻟﺒـﺸﺮﻳﺔ ‪،‬‬
‫ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻄﺎﺭﺩﻩ ﺍﻟﺒﺸﺮﻳﺔ ﻟﻮ ﺭﺷﺪﺕ ﻭﻋﻘﻠﺖ ‪ .‬ﻭﺇﱃ ﺃﻥ ﺗﺮﺷﺪ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺗﻌﻘﻞ ‪ ،‬ﳚﺐ ﺃﻥ ﻳﻄـﺎﺭﺩﻩ‬
‫ﺍﳌﺆﻣﻨﻮﻥ ‪ ،‬ﺍﻟﺬﻳﻦ ﺍﺧﺘﺎﺭﻫﻢ ﺍﷲ ﻭﺣﺒﺎﻫﻢ ﺑﻨﻌﻤﺔ ﺍﻹﳝﺎﻥ ‪ ،‬ﻓﺬﻟﻚ ﻭﺍﺟﺒﻬﻢ ﻷﻧﻔﺴﻬﻢ ﻭﻟﻠﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ‪ ،‬ﻭﻫـﻢ‬
‫ﻣﻄﺎﻟﺒﻮﻥ ‪‬ﺬﺍ ﺍﻟﻮﺍﺟﺐ ﺃﻣﺎﻡ ﺍﷲ ‪ ) . .‬ﺍﻟﻈﻼﻝ (‬

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 ‫‪٨١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ – ﺍﳊﺼﺎﺭ ﰲ ﻫﲑﺍﺕ ﻭﻓﻴﻪ ﺃﻣﻮﺭ ‪:‬‬

‫‪ -١‬ﻟﻘﺪ ﻗﺎﻣﺖ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻭﻣﻌﻬﺎ ﺟﻞ ﺩﻭﻝ ﺍﻟﻌﺎﱂ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻰ ﺩﻭﻟﺔ ﻃﺎﻟﺒـﺎﻥ ﺍﳌـﺴﻠﻤﺔ‬
‫ﲝﺠﺔ ﻋﺪﻡ ﺗﺴﻠﻴﻤﻬﺎ ﺍﻟﺸﻴﺦ ﺍ‪‬ﺎﻫﺪ ﺃﺳﺎﻣﺔ ﺑﻦ ﻻﺩﻥ ﺣﻔﻈﻪ ﺍﷲ ﻭﻟﻮ ﻛﺎﻥ ﰲ ﺃﻳﺔ ﺩﻭﻟﺔ ﻋﺮﺑﻴﺔ ﻷﺳﻠﻤﺘﻪ ﻋﻠـﻰ‬
‫ﻃﺒﻖ ﻣﻦ ﺫﻫﺐ ﻷﻣﺮﻳﻜﺎ ﻟﺘﺮﺿﻰ ﻋﻨﻬﻢ ﻭﻟﻮ ﻏﻀﺐ ﺍﷲ ﻋﻠﻴﻬﻢ ﻷ‪‬ﻢ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﻠﻘﺎﺋﻪ ﺃﺻﻼ‬
‫ﻓﻘﺪ ﺿﺮﺑﺖ ﻃﺎﻟﺒﺎﻥ ﺍﳌﺜﻞ ﺍﻷﻋﻠﻰ ﻟﻠﻤﺴﻠﻢ ﺍﳊﻖ ﺍﻟﺬﻱ ﻳﻀﺤﻲ ﺑﻜﻞ ﻣﺎ ﳝﻠﻚ ﻣﻦ ﺃﻋﺮﺍﺽ ﺍﻟﺪﻧﻴﺎ ﰲ ﺳـﺒﻴﻞ‬
‫ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﻣﺴﻠﻢ ﻭﺍﺣﺪ‬
‫ﻗﺎﻝ ﺍﻷﺥ ﺍﻟﻔﺎﺿﻞ ﻟﻮﻳﺲ ﻋﻄﻴﺔ ﺍﷲ ‪:‬‬
‫ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻛﺎﻥ ﺷﻴﻮﺧﻨﺎ ﻳﻌﻠﻤﻮﻧﻨﺎ ﻓﻴﻪ ﺃﻥ ) ﺍﻷﺷﺎﻋﺮﺓ ﻭﺍﳌﺎﺗﺮﻳﺪﻳﺔ ﻣﺒﺘﺪﻋﺔ ﺿﺎﻟﻮﻥ ( ‪ ،‬ﻛﺎﻥ ﺍﻟـﺸﻴﺦ‬
‫ﺃﺳﺎﻣﺔ ﺑﻦ ﻻﺩﻥ ﻳﻌﻠﻢ ﺃﺗﺒﺎﻋﻪ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ﻭﺍﻟﺘﺠﺎﺭﺓ !!‬
‫ﻟﻜﻦ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ﻋﻨﺪﻣﺎ ﺑﺎﻉ ﺍﻟﻘﺎﻓﻠﺔ ﺑﻌﺸﺮﺓ ﺃﺿﻌﺎﻑ ﺍﻟﺮﺑﺢ ﺍﻟﺬﻱ ﻋﺮﺿﻪ ﺍﻟﺘﺠـﺎﺭ ‪،‬‬
‫ﺍﻟﺘﺠﺎﺭﺓ ﻣﻊ ﺍﷲ ‪ ،‬ﻭﻛﺎﻥ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺍﳌﻼ ﳏﻤﺪ ﻋﻤﺮ ﻳﺴﺘﻌﺪ ﻹﻟﻘﺎﺀ ﳏﺎﺿﺮﺓ ﻃﻮﻳﻠﺔ ﻭﻣﻔﺘﻮﺣﺔ ﺳـﺘﺒﺪﺃ ﰲ‬
‫‪ ١١‬ﺳﺒﺘﻤﱪ ﻟﺘﺴﺘﻤﺮ ﺇﱃ ﻫﺬﻩ ﺍﻟﻠﺤﻈﺔ ﻋﻨﻮﺍ‪‬ﺎ ) ﺍﻟﺘﻮﺣﻴﺪ ‪ ،‬ﻛﻤﻔﻬﻮﻡ ﻭﺗﻄﺒﻴﻘﻪ ﻋﻤﻠﻴﺎ ﰲ ﺍﳊﻴﺎﺓ (‪.‬‬
‫ﻣﺮﺕ ﺍﻷﻳﺎﻡ ﻭﳓﻦ ﻧﺮﺩﺩ ﺍﳌﺎﺗﺮﻳﺪﻳﺔ ﻭﺍﻷﺷﺎﻋﺮﺓ ﻣﺒﺘﺪﻋﺔ ﺿﻼﻝ ‪ ،‬ﻭﻧﺘﻐﲎ ﺑﺄﳎـﺎﺩ ) ﺍﻟﺘﻮﺣﻴـﺪ ( ﻭﺗـﺼﺤﻴﺢ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ‪.‬‬
‫ﺇﱃ ﺃﻥ ﺣﺪﺛﺖ ‪ ١١‬ﺳﺒﺘﻤﱪ ﻭﺗﻌﻠﻤﻨﺎ ﺩﺭﻭﺳﺎ ﺟﺪﻳﺪﺓ ﱂ ﻧﻜﻦ ﻟﻨﺘﻌﻠﻤﻬﺎ ﻟﻮﻻ ‪ ١١‬ﺳﺒﺘﻤﱪ ‪.‬‬
‫ﺍﻛﺘﺸﻔﻨﺎ ﻓﺠﺄﺓ ‪ ،‬ﺃﻥ ﺍﳌﻮﺻﻮﻓﲔ ﺑﺄ‪‬ﻢ ﻣﺎﺗﺮﻳﺪﻳﺔ ﺃﻓﻬﻢ ﻣﻨﺎ ﺑﺎﻟﺘﻮﺣﻴﺪ ‪ ،‬ﺍﻛﺘﺸﻔﻨﺎ ﺃﻥ ﺍﻹﺳﻼﻡ ﺃﻭﺳﻊ ﳑﺎ ﻛﻨـﺎ‬
‫ﻧﻈﻦ ‪ ،‬ﻭﺗﺒﲔ ﻟﻨﺎ ﺃﻥ ﻫﻨﺎﻙ ﻣﻌﺎﻥ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﺃﻫﻢ ﺑﻜﺜﲑ ﻣﻦ ﺧﻼﻓﺎﺗﻨﺎ ﺣﻮﻝ ﺗﻮﺣﻴﺪ ﺍﻷﲰﺎﺀ ﻭﺍﻟـﺼﻔﺎﺕ ‪،‬‬
‫ﺍﻛﺘﺸﻔﻨﺎ ﺃﻥ ﺗﻮﺣﻴﺪ ﺍﻟﻌﺒﺎﺩﺓ ﻫﻮ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﳚﺐ ﺃﻥ ﺗﺪﻭﺭ ﻋﻠﻴﻪ ﺣﻴﺎﺗﻨﺎ ‪ ،‬ﻭﺗﻌﻠﻤﻨﺎ ﺍﻟﻄﺮﻳﻘـﺔ ﺍﻟـﺼﺤﻴﺤﺔ‬
‫ﻟﻔﻬﻢ ﺗﻮﺣﻴﺪ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ‪..‬‬
‫ﻋﻠﻤﺘﻨﺎ ﻃﺎﻟﺒﺎﻥ ﺩﺭﺳﺎ ﻣﺒﺪﺋﻴﺎ ﻋﺠﺰﻧﺎ ﻋﻦ ﻓﻬﻤﻪ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻋﻨﺪﻣﺎ ﺩﻣﺮﺕ ﺑﻮﺫﺍ ‪.‬‬
‫ﺷﻜﻚ ﺍﻟﻜﺜﲑﻭﻥ ﰲ ﻣﻘﺎﺻﺪ ﻃﺎﻟﺒﺎﻥ ﻣﻦ ﺗﺪﻣﲑ ﺑﻮﺫﺍ ‪ ،‬ﻭﺟﻬﻞ ﻛﺜﲑﻭﻥ ﺃﻥ ﻃﺎﻟﺒﺎﻥ ﻫﺪﻣﺖ ﺍﻷﺻﻨﺎﻡ ﻣﺴﺘﻨﺪﺓ‬
‫ﻋﻠﻰ ﺟﺒﻞ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺸﺎﻣﺦ ﺍﻹﻣﺎﻡ ﲪﻮﺩ ﺍﻟﺸﻌﻴﱯ ﺭﲪﻪ ﺍﷲ‪..‬‬
‫ﻻ ﺑﺄﺱ ﻃﺎﻟﺐ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳌﺒﺘﺪﺉ ﳛﺘﺎﺝ ﺇﱃ ﺟﺮﻋﺔ ﻋﻤﻠﻴﺔ ﺃﻛﱪ‪ ،‬ﺟﺎﺀﺕ ‪ ١١‬ﺳـﺒﺘﻤﱪ ﻓﻜﺎﻧـﺖ ﺍﳌﻔﺎﺟـﺄﺓ‬
‫ﺍﻟﻜﱪﻯ !!‬
‫ﳏﺎﺿﺮﺓ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﻌﻤﻠﻲ ﺍ‪‬ﺎﻧﻴﺔ ﻣﻦ ﺍﻹﻣﺎﻡ ﺍ‪‬ﺎﻫﺪ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺍﳌﻼ ﳏﻤﺪ ﻋﻤﺮ ﻧﺼﺮﻩ ﺍﷲ‪..‬‬
‫ﻟﻦ ﻧﺴﻠﻢ ﻣﺴﻠﻤﺎ ﻟﻜﺎﻓﺮ ﻭﻟﻮ ﺍﻧﻄﺒﻘﺖ ﺍﻟﺴﻤﺎﺀ ﻋﻠﻰ ﺍﻷﺭﺽ‪..‬ﺍﷲ ﺃﻗﻮﻯ ﻭﺃﻛﱪ ﻣﻦ ﺃﻣﺮﻳﻜﺎ ﻭﻫﻮ ﻧﺎﺻﺮﻧﺎ‪.‬‬
‫ﺃﻣﺮﻳﻜﺎ ﻟﻮ ﻓﻌﻠﺖ ﻣﺎ ﻓﻌﻠﺖ ﻓﺈﻧﻨﺎ ﻣﻌﺘﺼﻤﻮﻥ ﲝﺒﻞ ﺍﷲ ﻭﻧﻌﺘﻘﺪ ﺃﻥ ﺍﻟﻨﺼﺮ ﻣﻦ ﻋﻨﺪ ﺍﷲ ‪.‬‬

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 ‫‪٨٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺇﱐ ﺃﻧﻈﺮ ﻟﻮﻋﺪﻳﻦ ﻭﻋﺪ ﺍﷲ ﻭﻭﻋﺪ ﺑﻮﺵ ﻭﻭﻋﺪ ﺍﷲ ﺣﻖ ﺃﻣﺎ ﻭﻋﺪ ﺑﻮﺵ ﻓﺰﺍﺋﻞ ﻭﻟﻦ ﻳﺼﻴﺒﻨﺎ ﺇﻻ ﻣﺎ ﻛﺘﺐ ﺍﷲ‬
‫ﻟﻨﺎ‪.‬ﺍﷲ ﺃﻛﱪ !! ﻫﻞ ﻫﺬﺍ ﺍﳌﻼ ﻋﻤﺮ ﺃﻡ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ؟‬
‫ﻭﻫﻜﺬﺍ ﺍﺳﺘﻤﺮ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﻋﻤﺮ ﰲ ﺗﻌﻠﻴﻤﻨﺎ ﺣﻘﻴﻘﺔ ﺍﻟﺘﻮﺣﻴﺪ ﺑﻞ ﻭﺷﺮﺡ ﻟﻨﺎ ﻣﻌﲎ ﺗﻮﺣﻴﺪ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬
‫ﺍﻋﺘﺪﻧﺎ ﰲ ﺩﺭﻭﺳﻨﺎ ﺍﻟﻨﻈﺮﻳﺔ ﻟﺘﻮﺣﻴﺪ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﺃﻥ ﻧﺘﻘﻌﺮ ﰲ ﺗﻘﺮﻳﺮ ﻣﺴﺎﺋﻞ ﻧﻈﺮﻳﺔ ﻭﻧﺮﺩﺩ ﺑﺪﻭﻥ ﻓﻬﻢ )‬
‫ﻧﺆﻣﻦ ﲟﺎ ﻭﺻﻒ ﺍﷲ ﻧﻔﺴﻪ ﺑﺪﻭﻥ ﺗﺄﻭﻳﻞ ﺃﻭ ﺗﻜﻴﻴﻒ ﺃﻭ ﺗﻌﻄﻴﻞ (‪ ،‬ﻟﻜﻨﻨﺎ ﺟﻬﻠﻨﺎ ﺣﻘﺎ ﺍﳌﻘﺼﺪ ﺍﻷﺳﺎﺱ ﻣـﻦ‬
‫ﺗﻮﺣﻴﺪ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ‪ ،‬ﺟﻬﻠﻨﺎ ﻣﺎﺫﺍ ﻳﺮﻳﺪ ﺍﷲ ﻣﻨﺎ ﺣﻴﻨﻤﺎ ﳜﱪﻧﺎ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﺍﻟﻘﻮﻱ ﺍﻟﻌﺰﻳـﺰ‪ ،‬ﻭﺃﻧـﻪ‬
‫ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ ﻭﺃﻧﻪ ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﲑ‪.‬‬
‫ﻭﺟﻬﻠﻨﺎ ﻓﻴﻤﺎ ﺟﻬﻠﻨﺎ ﺃﻧﻨﺎ ﳚﺐ ﺃﻥ ﻧﻔﻬﻢ ﺣﻘﻴﻘﺔ ﻣﺸﺎﻛﻞ ﻋﺼﺮﻧﺎ ﻭﺃﳘﻬﺎ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﺗﺮﻛﻨﺎ ﻟﻠﺠﻬﺎﺩ ﻟﻜﻨﻨﺎ‬
‫ﺍﺳﺘﺤﻀﺮﻧﺎ ﻣﻌﺎﺭﻙ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻣﻊ ﺍﻷﺷﻌﺮﻳﺔ ﻭﺍﳌﺎﺗﺮﻳﺪﻳﺔ ﻭﺟﻌﻠﻨﺎﻫﺎ ﺃﻭﻟﻮﻳﺎﺗﻨﺎ ﺑﺪﻻ ﻣـﻦ ﺃﻥ ﻧﻠﺘﻔـﺖ ﺇﱃ ﺃﻥ‬
‫ﻣﺸﻜﻠﺔ ﻋﺼﺮﻧﺎ ﺍﻷﻭﱃ ﻫﻲ ﺃﻥ ﺍﻷﻣﺔ ﻗﺎﻃﺒﺔ ﳏﺘﻠﺔ ﻣﻦ ﺍﻟﻐﺮﺏ ﻭﺃﻥ ﺍﳌﻌﺮﻛﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﳔﻮﺿﻬﺎ ﻫﻲ‬
‫ﻣﻌﺮﻛﺔ ﺍﳉﻬﺎﺩ ﺿﺪ ﺍﶈﺘﻞ‪..‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻗﻀﻴﺔ ﺍﻟﺘﺄﻭﻳﻞ ﻭﺍﻟﺘﻌﻄﻴﻞ ﺃﺧﺬﺕ ﺣﻴﺰﺍ ﻛﺒﲑﺍ ﻋﺎﳉﻪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﻋﺼﺮﻩ ﻓﻸ‪‬ﺎ ﻛﺎﻧﺖ ﺿـﺮﻭﺭﺓ‬
‫ﰲ ﺫﻟﻚ ﺍﻟﻌﺼﺮ ‪ ،‬ﻟﻜﻦ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﱂ ﳚﻌﻠﻬﺎ ﻗﻀﻴﺘﻪ ﺍﻷﻭﱃ ﻷﻧﻪ ﻋﻨﺪﻣﺎ ﺍﻗﺘﻀﻰ ﺍﳉﻬﺎﺩ ﺃﻥ ﳚﺎﻫﺪ ﺍﻟﺘﺘﺎﺭ ﺧﺮﺝ‬
‫ﻋﻠﻰ ﺭﺃﺱ ﺍﳉﻴﻮﺵ ﻓﺄﻳﻦ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻣﻦ ﺷﻴﻮﺥ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ؟؟ ﺍﻟﺬﻳﻦ ﻣﺎﺯﺍﻟﻮﺍ ﻳﻨﺎﺩﻭﻥ ﺑﺘﺄﺧﲑ ﻣﺸﺮﻭﻉ ﺍﳉﻬﺎﺩ‬
‫ﻭﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﻣﺎ ﻳﺴﻤﻮﻧﻪ ﺯﻭﺭﺍ ) ﺍﳉﻬﺎﺩ ﺍﻟﻌﺎﻡ ( ‪.‬‬
‫ﺑﻞ ﺣﱴ ﻋﻠﻰ ﻣﺒﺪﺃ ﻣﻦ ﺟﻌﻞ ) ﺍﻟﻌﻘﻴﺪﺓ ( ﺍﻫﺘﻤﺎﻣﻪ ﺍﻷﻭﻝ ﺟﻬﻠﻨﺎ ﺣﻘﺎ ﻛﻴﻒ ﺗﻜـﻮﻥ ﺍﻟﻌﻘﻴـﺪﺓ ﻭﻇﻨﻨـﺎ ﺃﻥ‬
‫ﺍﳊﺮﻭﺏ ﻣﻊ ﺍﻷﺷﻌﺮﻳﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻔﺮﻕ ﻫﻲ ﺍﻷﺻﻞ ﰲ ﺣﻴﺎﺗﻨﺎ ! ﻭﱂ ‪‬ﺘﻢ ﺑﻜﻴﻔﻴﺔ ﲢﻘﻴﻖ ﻣﺎ ﺍﺧﺘﻠﻔﻨﺎ ﻓﻴـﻪ‬
‫ﻣﻊ ﺍﻷﺷﻌﺮﻳﺔ ﰲ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ‪.‬‬
‫ﺇﻥ ﺗﻮﺣﻴﺪ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﻋﻠﻰ ﻃﺮﻳﻘﺘﻨﺎ ﱂ ﳚﻌﻠﻨﺎ ﺃﻛﺜﺮ ﻣﻦ ﻧﺴﺨﺔ ﳏﺴﻨﺔ ﻣﻦ ﺍﳌﺴﺘﺸﺮﻗﲔ ﺍﻟﺬﻱ ﻳﻌﺮﻓﻮﻥ‬
‫ﺍﻟﺴﻨﺔ ﺃﻛﺜﺮ ﻣﻨﺎ ﻭﳜﺪﻣﻮ‪‬ﺎ ﻟﻜﻨﻬﻢ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻹﺳﻼﻡ ‪.‬‬
‫ﺇﻧﻚ ﺣﻴﻨﻤﺎ ﺗﻘﺮﺭ ﺻﻔﺔ ) ﺍﻟﺴﻤﻊ ( ﷲ ﻭﺗﻘﻮﻝ ﻧﺆﻣﻦ ﺑﺄﻥ ﺍﷲ ﲰﻴﻊ ﻛﻤﺎ ﻳﻠﻴﻖ ﲜﻼﻟﻪ ﻭﻋﻈﻤﺘﻪ ﻻ ﻳﻨﻔﻌﻚ ﺇﺫﺍ‬
‫ﱂ ﻳﺆﺛﺮ ﻫﺬﺍ ﺍﻹﳝﺎﻥ ﰲ ﺳﻠﻮﻛﻚ ﻭﳚﻌﻠﻚ ﺗﺮﺍﻗﺐ ﺍﷲ ﰲ ﻛﻼﻣﻚ ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﻳﺆﻣﻦ ﺑﺄﻥ ﺍﷲ ﺑﺼﲑ ﻻ ﻳﻨﻔﻌﻪ ﺃﻥ ﻳﻘﻮﻝ ﻧﺆﻣﻦ ﺑﻪ ﻛﻤﺎ ﺟﺎﺀ ﺩﻭﻥ ﺗﻌﻄﻴﻞ ﻭﻻ ﺗﺄﻭﻳﻞ ﻭﻻ ﺗﻜﻴﻴﻒ ﻭﱂ‬
‫ﻳﺘﻤﺜﻞ ﰲ ﺃﻓﻌﺎﻟﻪ ﻣﺮﺍﻗﺒﺔ ﺍﷲ ﻭﺍﺳﺘﺤﻀﺎﺭﻩ ﺑﺄﻥ ﺍﷲ ﻳﺮﺍﻩ ﻭﻳﺮﻯ ﻣﺎ ﻳﻌﻤﻞ ‪.‬‬
‫ﻭﺍﻟﺬﻳﻦ ﻳﻘﻮﻝ ﺑﺄﻥ ﺍﷲ ﻗﻮﻱ ﻟﻦ ﻳﻨﻔﻌﻪ ﺗﻜﻠﻒ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺇﻥ ﻛﺎﻥ ﻋﻤﻠﻴﺎ ﻳﺘﺼﺮﻑ ﻭﻛﺄﻥ ﺃﻣﺮﻳﻜﺎ ﺃﻗﻮﻯ ﻣـﻦ‬
‫ﺍﷲ‬
‫ﻭﺍﻟﺬﻱ ﻳﺰﻋﻢ ﺑﺎﻥ ﺍﷲ ﻏﲏ ﻟﻦ ﻳﻨﻔﻌﻪ ﺗﻜﻠﻒ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻭﻫﻮ ﻳﻈﻦ ﺃﻥ ﺍﻟﺮﺯﻕ ﺑﻴﺪ ﺍﺑﻦ ﺳﻌﻮﺩ ﺃﻭ ﺃﻥ ﺍﻟﺮﺧـﺎﺀ‬
‫ﺍﻟﻌﺎﳌﻲ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺃﻣﺮﻳﻜﺎ‬

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 ‫‪٨٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺍﻟﺬﻱ ﻳﻈﻦ ﺃﻥ ﺍﷲ ﻋﻠﻴﻢ ﻟﻦ ﻳﻨﻔﻌﻪ ﺗﻜﻠﻒ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻭﻫﻮ ﻳﺒﺬﻝ ﺟﻬﺪﻩ ﻛﻠﻪ ﳌﺼﻠﺤﺔ ﻧﻔﺴﻪ ﻭﻳﺒﺤﺚ ﻋـﻦ‬
‫ﺍﻟﻌﺒﺎﺭﺍﺕ ﻭﺍﳌﻮﺍﻗﻒ ﺍﻟﱵ ﺗﺮﺿﻲ ﺍﻟﻄﺎﻏﻮﺕ ‪..‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﺘﻬﻤﻮﻥ ﺑﺎﳌﺎﺗﺮﻳﺪﻳﺔ ﻗﺪ ﲤﺜﻠﻮﺍ ﺍﻹﳝﺎﻥ ﺑﺼﻔﺎﺕ ﺍﷲ ﻭﺃﲰﺎﺋﻪ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﻭﻓﻜﺮﻭﺍ ﻭﺗﻜﻠﻤﻮﺍ ﻭﻓﻌﻠﻮﺍ‬
‫ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻥ ﺍﷲ ﲰﻴﻊ ﺑﺼﲑ ﻗﺪﻳﺮ ﻗﻮﻱ ﻋﺰﻳﺰ ﻏﲏ ﺭﺯﺍﻕ ﺣﻜﻴﻢ ﺇﻟﻴﻪ ﺍﳌﺼﲑ ‪.‬‬
‫ﻓﻬﻢ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﲤﺜﻞ ﻓﻴﻬﻢ ﲢﻘﻴﻖ ﻣﻌﲎ ﻻ ﺍﻟﻪ ﺇﻻ ﺍﷲ‬
‫ﻭﻟﻴﻘﻞ ﻣﻦ ﺷﺎﺀ ﻣﺎ ﺷﺎﺀ ﺑﻞ ﻫﻢ ﺍﻟﺬﻳﻦ ﺣﻘﻘﻮﺍ ﻣﻌﲎ ﺗﻮﺣﻴﺪ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﺑﺎﻟﺬﺍﺕ ﺭﻏـﻢ ﺃﻧـﻒ ﻣـﻦ‬
‫ﻳﺘﻄﺎﻭﻝ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﳌﺘﺸﺪﻗﲔ ﺑﺎﻟﺴﻠﻔﻴﺔ ﻭﻗﺪ ﺟﻬﻞ ﺃﲰﺎﺀ ﺍﷲ ﻭﺻﻔﺎﺗﻪ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﺣﲔ ﺧﺎﻟﻔﻬﺎ ﰲ ﺍ ﻟﺘﻤﺜﻞ‬
‫ﰒ ﻫﻨﺎﻙ ﺍﻻﺧﺘﺒﺎﺭ ﺍﻷﺧﲑ ﻭﺍﻷﺻﻌﺐ ﰲ ﻣﺴﺄﻟﺔ ﺍﻹﳝﺎﻥ ‪..‬‬
‫ﺍﻟﺬﻱ ﻳﺘﺠﺴﺪ ﺑﻪ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺃﲰﻰ ﺻﻮﺭﻩ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﻭﺍﻟﺬﻱ ﻳﻨﻜﺸﻒ ﻓﻴﻪ ﺍﳌﻨﺎﻓﻖ ﻛـﺸﻔﺎ ﻓﺎﺿـﺤﺎ ‪،‬‬
‫ﻭﺫﻟﻚ ﰲ ﳊﻈﺔ ﺍﳌﻮﺍﺟﻬﺔ ﺍﳊﻘﻴﻘﻴﺔ ﰲ ﺍﺧﺘﺒﺎﺭ ﻫﻞ ﻳﻘﺪﻡ ﺣﻆ ﺍﻟﻨﻔﺲ ﻭﺍﳌﺎﻝ ﺃﻡ ﻳﻘﺪﻡ ﻣﺮﺿﺎﺓ ﺍﷲ ﻋﻠﻴﻬﺎ ‪.‬‬
‫ﲝﻴﺚ ﻳﻘﺮﺭ ﺍﻹﻧﺴﺎﻥ ﰲ ﳊﻈﺔ ﻫﻞ ﻳﺒﻴﻊ ﻧﻔﺴﻪ ﷲ ﺃﻭﻻ ﻳﺒﻴﻌﻬﺎ ﻭﻻ ﳝﻜﻦ ﲝﺎﻝ ﺃﻥ ﳜﺘﺎﺭ ﺍﳌﺮﺀ ﺃﻥ ﻳﺒﻴﻊ ﻧﻔـﺴﻪ‬
‫ﷲ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺣﺪﺍ ﻣﺆﻣﻨﺎ ﻳﻌﻠﻢ ﺃﻧﻪ ﳜﺮﺝ ﻣﻦ ﺍﻟﺪﺍﺭ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﺭﺿﺎ ﺍﷲ ﻣﺒﺎﺷﺮﺓ ﻫﺬﺍ ﺍﻟﻴﻘﲔ ﻫﻮ ﺍﻟـﺬﻱ‬
‫ﲤﺜﻠﻪ ﻋﻤﲑ ﺑﻦ ﺍﳊﻤﺎﻡ ﺣﲔ ﺍﺳﺘﺒﻄﺄ ﺍﳌﺴﺄﻟﺔ ﻭﺭﺃﻯ ﺃﻥ ﺑﻀﻊ ﺩﻗﺎﺋﻖ ﻳﺄﻛﻞ ‪‬ﺎ ﺍﻟﺘﻤﺮﺍﺕ ﺣﻴﺎﺓ ﻃﻮﻳﻠﺔ ﰲ ﺷﻘﺎﺀ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﺗﺄﺧﺮ ﻋﻦ ﻧﻌﻴﻢ ﺍﻵﺧﺮﺓ ﻭﺭﺿﺎ ﺍﷲ ‪ ،‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻟﻴﺲ ﺑﻴﲏ ﻭﺑﲔ ﺫﻟﻚ ﺇﻻ ﺃﻥ ﺁﻛﻞ ﻫﺬﻩ ﺍﻟﺘﻤﺮﺍﺕ؟‬
‫ﺇ‪‬ﺎ ﳊﻴﺎﺓ ﻃﻮﻳﻠﺔ ‪!!،‬‬
‫ﺍﻟﺬﻱ ﻳﻘﺮﺭ ﺃﻥ ﻳﺒﻴﻊ ﻧﻔﺴﻪ ﻭﻣﺎﻟﻪ ﻭﺍﲰﻪ ﻭﻣﻬﺠﺘﻪ ﻭﻗﻠﺒﻪ ﰲ ﺳﺒﻴﻞ ﺍﷲ‬
‫ﻫﻮ ﺍﻟﺬﻱ ﻭﺻﻞ ﺇﱃ ﲢﻘﻴﻖ ﺍﻟﺘﻮﺣﻴﺪ ﻓﻜﻴﻒ ﲟﻦ ﻳﻔﺮﻁ ﺑﺪﻭﻟﺔ ﻛﺎﻣﻠﺔ ﲢﺖ ﻳﺪﻳﻪ ﻣﻦ ﺍﺟﻞ ﺭﺿﺎ ﺍﷲ ‪..‬‬
‫ﻫﺬﺍ ﻫﻮ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺍﳌﻼ ﻋﻤﺮ ﻭﻫﺬﺍ ﺩﺭﺳﻪ ﺍ‪‬ﺎﱐ ﰲ ﺣﻘﻴﻘﺔ ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﻟﻘﺪ ﻛﺎﻧﺖ ﺃﻳﺎﻣﺎ ﻋﺼﻴﺒﺔ ‪ ،‬ﺣﲔ ﲨﻊ ﲬﺴﺔ ﺁﻻﻑ ﻣﻦ ﻋﻠﻤﺎﺀ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﻃﻠﺐ ﻣﻨﻬﻢ ﺍﳌﺸﻮﺭﺓ ﰲ ﻣـﺴﺄﻟﺔ‬
‫ﺍﻟﺸﻴﺦ ﺃﺳﺎﻣﺔ ﺑﻦ ﻻﺩﻥ ﻃﺒﻌﺎ ﱂ ﻳﻜﻦ ﻣﻄﺮﻭﺣﺎ ﺍﻟﺒﺘﺔ ﺗﺴﻠﻴﻢ ﺑﻦ ﻻﺩﻥ ﻟﻜﻦ ﺍﳋﻼﻑ ﺣﻮﻝ ﻫـﻞ ﻳﺒﻘـﻰ ﺃﻡ‬
‫ﻳﻄﻠﺐ ﻣﻨﻪ ﺃﻥ ﻳﻐﺎﺩﺭ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ‪ ،‬ﺃﺗﺬﻛﺮ ﺃﻳﺎﻡ ﺍﺟﺘﻤﺎﻋﺎﺕ ﻋﻠﻤﺎﺀ ﺍﻟﻄﺎﻟﺒﺎﻥ ‪ ،‬ﻛﺎﻧﺖ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻣﻦ ﺃﺻـﻌﺐ‬
‫ﺍﻷﻳﺎﻡ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﰲ ﻣﺸﺎﺭﻕ ﺍﻷﺭﺽ ﻭﻣﻐﺎﺭ‪‬ﺎ ‪ ،‬ﻛﻨﺎ ﳔﺸﻰ ﺃﻥ ﻳﺼﺪﺭ ﺷﻲﺀ ﻳﺴﻮﺀ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﰲ ﻛﻞ‬
‫ﻣﻜﺎﻥ ﻟﻜﻦ ﲝﻤﺪ ﺍﷲ ﲡﺎﻭﺯﻧﺎ ﺍﶈﻨﺔ ﻭﺻﺪﺭﺕ ﺗﻮﺻﻴﺔ ﺍﻟﺸﻴﻮﺥ ﻻ ﺗﻠﺰﻡ ﺍﳌﻼ ﺑﺸﻲﺀ ‪ ،‬ﻭﻟﺬﺍ ﺍﺧﺘﺎﺭ ﺍﳌﻼ ﺑﻘـﺎﺀ‬
‫ﺍﻟﺸﻴﺦ ﺃﺳﺎﻣﺔ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ‪..‬‬
‫ﻭﻛﺎﻥ ﻳﺮﺍﺟﻊ ﺍﳌﻼ ﺍﻹﻣﺎﻡ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﻄﻠﺒﻮﻥ ﻣﻨﻪ ﺃﻥ ﻳﻄﺮﺩ ﺍﻟﺸﻴﺦ ﻓﻜﺎﻥ ﻳﺮﺩ ﻋﻠﻴﻬﻢ ) ﻭﻻ ‪‬ﻨﻮﺍ ﻭﻻ‬
‫ﲢﺰﻧﻮﺍ ﻭﺃﻧﺘﻢ ﺍﻷﻋﻠﻮﻥ ﺇﻥ ﻛﻨﺘﻢ ﻣﺆﻣﻨﲔ (‬
‫ﺳﺠﻞ ﻳﺎ ﺗﺎﺭﻳﺦ ‪...‬‬
‫ﺷﺨﺼﻴﺎ ﺃﻋﺘﻘﺪ ﺃﻧﻪ ﱂ ﻳﻘﻒ ﻣﺴﻠﻢ ﺑﻌﺪ ﺃﰊ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﰲ ﻣﺜﻞ ﺍﳌﻮﻗﻒ ﺍﻟﺬﻱ ﻭﻗﻒ ﻓﻴﻪ ﺍﳌﻼ ‪ ،‬ﻭﳒـﺢ‬
‫ﺍﳌﻼ ﺑﺪﺭﺟﺔ ﺍﻻﻣﺘﻴﺎﺯ ﻣﻊ ﻣﺮﺗﺒﺔ ﺍﻟﺸﺮﻑ ﺍﻷﻭﱃ ﺑﺪﻭﻥ ﻣﻨﺎﺯﻉ ﰲ ﻫﺬﺍ ﺍﻻﻣﺘﺤﺎﻥ ﺍﻟﻌﺴﲑ ‪..‬‬

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 ‫‪٨٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﱂ ﻳﺴﺠﻞ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺃﺑﺪﺍ ﺃﻥ ﺩﻭﻟﺔ ﻛﺎﻣﻠﺔ ﺃﺯﻳﻠﺖ ﺑﺴﺒﺐ ﺭﺟﻞ ‪ ،‬ﺳﺠﻞ ﺍﻟﺘﺎﺭﻳﺦ ﺣﻜﺎﻣﺎ ﻳﺘﻨـﺎﺯﻟﻮﻥ ﻋـﻦ‬
‫ﺍﳊﻜﻢ ﻷﺳﺒﺎﺏ ﳐﺘﻠﻔﺔ ﺃﻣﺎ ﺃﻥ ﺗﺰﻭﻝ ﺩﻭﻟﺔ ﻛﺎﻣﻠﺔ ﺑﺴﺒﺐ ﻣﻮﻗﻔﻬﺎ ﻣﻦ ﺭﺟﻞ ﻭﺍﺣﺪ ﻓﻬﺬﺍ ﱂ ﳛـﺼﻞ ﻗـﻂ ‪،‬‬
‫ﻭﺍﺳﺄﻟﻮﺍ ﺇﻥ ﺷﺌﺘﻢ ﺍﻷﺳﺘﺎﺫ ﺍﳌﺆﺭﺥ ﺑﺸﲑ ﻧﺎﻓﻊ ‪..‬‬
‫ﳌﺎﺫﺍ ﻭﻗﻒ ﺍﳌﻼ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ؟ ﻫﺬﺍ ﺩﺭﺱ ﳎﺎﱐ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻣﻦ ﺍﳌﻼ ﻋﻠﻤﻪ ﻟﻸﻣﺔ ﻗﺎﻃﺒﺔ ‪ ،‬ﳎﺎﱐ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ‬
‫ﻟﻸﺳﻒ ﺍﻟﺸﺪﻳﺪ ﻟﻜﻨﻪ ﻛﻠﻒ ﺍﳌﻼ ﺩﻭﻟﺔ ﻃﺎﻟﺒﺎﻥ ‪..‬ﻫﻞ ﺍﳌﻼ ﻋﻤﺮ ﻫﻮ ﺍﻟﻮﺣﻴﺪ ﰲ ﻃﺎﻟﺒـﺎﻥ ﺍﻟـﺬﻱ ﻳﻌﻄﻴﻨـﺎ‬
‫ﺍﻟﺪﺭﻭﺱ ﺍ‪‬ﺎﻧﻴﺔ ؟ ﻛﻼ ﺍﻟﺒﺘﺔ ‪ ،‬ﻛﻠﻬﻢ ﺃﺳﺎﺗﺬﺓ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ‪..‬‬
‫ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺿﻌﻴﻒ ﺳﺌﻞ ﺑﻌﺪ ﺳﻘﻮﻁ ﻃﺎﻟﺒﺎﻥ ﻭﻗﻴﻞ ﻟﻪ ‪ :‬ﻫﻞ ﺗﺸﻌﺮﻭﻥ ﺑﺎﻟﻨﺪﻡ ﺑﺴﺒﺐ ﻣﻮﻗﻔﻜﻢ ؟‬
‫ﻗﺎﻝ ﺑﻜﻞ ﺛﺒﺎﺕ ﻭﻃﻤﺄﻧﻴﻨﺔ‪ ،‬ﻻ ﻟﻘﺪ ﻓﻌﻠﻨﺎ ﻣﻘﺘﻀﻰ ﻣﺎ ﺟﺎﺀ ﰲ ﺩﻳﻨﻨﺎ ﻭﻓﻌﻠﻨﺎ ﻛﻞ ﻣﺎ ﺑﻮﺳﻌﻨﺎ ﻭﻟﻮ ﻗﺪﺭ ﻟﻨـﺎ ﺃﻥ‬
‫ﺗﻌﺎﺩ ﺍﻷﺣﺪﺍﺙ ﺛﺎﻧﻴﺔ ﳌﺎ ﺗﻐﲑ ﻣﻮﻗﻔﻨﺎ ﺃﺑﺪﺍ ‪،‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ ﺃﻳﻬﺎ ﺍﳌﺘﺸﺪﻗﻮﻥ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻌﻘﻴﺪﺓ !‬
‫ﻭﻫﺆﻻﺀ ﻫﻢ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻱ ﻳﺴﺘﺤﻘﻮﻥ ﺑﻜﻞ ﺟﺪﺍﺭﺓ ﻟﻘﺐ ) ﺇﻣﺎﻡ ( ﻷﻥ ﺍﻹﻣﺎﻣﺔ ﰲ ﺍﻟﺪﻳﻦ ﺇﳕﺎ ﺗﻨـﺎﻝ ﺑﺎﻟـﺼﱪ‬
‫ﻭﺍﻟﻴﻘﲔ ﻭﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﻛﺎﻧﻮﺍ ﺻﺎﺑﺮﻳﻦ ﻭﻣﺴﺘﻴﻘﻨﲔ ﻭﺍﷲ ﺣﺴﻴﺒﻬﻢ‪..‬‬
‫ﻭﺃﺻﺒﺤﻨﺎ ﳓﻦ ﺍﻟﺬﻳﻦ ﻛﻨﺎ ﻧﺒﺪﻉ ﺍﻷﺷﺎﻋﺮﺓ ﻭﺍﳌﺎﺗﺮﻳﺪﻳﺔ ﰲ ﳎﺎﻟﺴﻨﺎ ﻧﺮﺩﺩ ﰲ ﺍ‪‬ﺎﻟﺲ ﻧﻔﺴﻬﺎ ) ﻃﺎﻟﺒﺎﻥ ﻻ ﳛﺒﻬﺎ‬
‫ﺇﻻ ﻣﺆﻣﻦ ﻭﻻ ﻳﺒﻐﻀﻬﺎ ﺇﻻ ﻣﻨﺎﻓﻖ ﺃﻭ ﺭﺍﻓﻀﻲ ‪ ،‬ﺃﻭ ﻛﺎﻓﺮ ﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ( ‪..‬‬
‫ﺇ‪‬ﺎ ﺩﺭﻭﺱ ﻋﻤﻠﻴﺔ ﻭﻣﻔﺎﺭﻗﺎﺕ ﻋﺠﻴﺒﺔ ﻳﻘﻴﻢ ﺍﷲ ‪‬ﺎ ﺍﳊﺠﺔ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻓﻔﻲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻧﺮﻯ ﺫﻟﻚ ﺍﻟـﺸﻴﺦ‬
‫ﺍﻟﺬﻱ ﻛﺘﺐ ﺃﻣﺎﻡ ﺍﲰﻪ ) ﻣﻌﺎﱄ ﻓﻀﻴﻠﺔ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺸﻴﺦ ﺍﻟﺪﻛﺘﻮﺭ ( ‪ ،‬ﻧﺮﺍﻩ ﻳﻘﻒ ﺇﺟـﻼﻻ ﻭﺗﻌﻈﻴﻤـﺎ ﺃﻣـﺎﻡ‬
‫ﺍﻟﻄﺎﻏﻮﺕ ﺍﳌﺒﺪﻝ ﻟﺸﺮﻉ ﺍﷲ ﺍﳌﺴﺘﺤﻞ ﻟﻠﺮﺑﺎ ﺍﳌﻮﺍﱄ ﻷﻋﺪﺍﺀ ﺍﷲ ﻣﻦ ﻳﻬﻮﺩ ﻭﺃﻣﺮﻳﻜﺎﻥ ‪ ،‬ﻟﻴﻤﺪﺣﻪ ﻭﻳﺜﲏ ﻋﻠﻴﻪ ‪.‬‬
‫ﰒ ﻧﺮﻯ ﺫﻟﻚ ﺍﻟﺸﻴﺦ ﻳﻜﺘﺐ ﰲ ﻃﺎﻟﺒﺎﻥ ﺑﻴﺎﻧﺎ ﻳﻔﺼﻞ ﻓﻴﻪ ﻋﻘﻴﺪ‪‬ﻢ ﻭﻳﻘﻮﻝ ﺇ‪‬ﻢ ﻣﺎﺗﺮﻳﺪﻳﺔ ﰲ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬
‫ﻭﻳﻨﺴﻰ ﺫﻟﻚ ﺍﻟﺸﻴﺦ ﻧﻔﺴﻪ ﻟﻴﺠﻌﻠﻨﺎ ﻧﺘﺴﺎﺀﻝ ﻭﻧﻘﻮﻝ ﰲ ﺃﻧﻔﺴﻨﺎ ﻭﲟﺎﺫﺍ ﺳﻨﺼﻒ ﻋﻘﻴﺪﺗﻚ ﻋﻨﺪﻣﺎ ﻧﺮﺍﻙ ﺗﺰﻛﻲ‬
‫ﺍﻟﻄﺎﻏﻮﺕ ﻭﺗﺴﺒﻎ ﻋﻠﻴﻪ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﺘﻘﺪﻳﺲ ﻣﺎ ﻫﻮ ﻛﺬﺏ ﺃﺻﻼ ﻋﻨﺪﻣﺎ ﺗﺰﻋﻢ ﺃﻧﻪ ﺃﻓﻀﻞ ﻣﻦ ﻳﻄﺒﻖ ﺍﻹﺳﻼﻡ‬
‫ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻭﲤﺪﺡ ﻣﺒﺎﺩﺭﺓ ﺍﻹﺧﺎﺀ ﻣﻊ ﺍﻟﻴﻬﻮﺩ !!‬
‫ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻧﺮﻯ ﻣﻦ ﻗﻴﻞ ﻋﻨﻬﻢ ﺃ‪‬ﻢ ﻣﺎﺗﺮﻳﺪﻳﺔ ﰲ ﻋﻘﻴﺪ‪‬ﻢ ﺧﻠﻞ ﻧﺮﺍﻫﻢ ﻳﻘﻮﻟﻮﻥ ﻟﻠﻜﻔﺎﺭ ﺍﻷﻣﺮﻳﻜﺎﻥ‬
‫ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﺳﻴﺎﺩ ﺫﻟﻚ ﺍﻟﻄﺎﻏﻮﺕ ﺍﻟﺼﻐﲑ ﺍﻟﺬﻱ ﳝﺪﺣﻪ ﺫﻟﻚ ﺍﻟﺸﻴﺦ ﺍﳌﺴﻜﲔ ‪ ،‬ﻳﻘﻮﻟﻮﻥ ﻻ ﲟﻞﺀ ﺃﻓـﻮﺍﻫﻬﻢ‬
‫ﻭﻳﻘﻮﻟﻮﻥ ﻟﻦ ﻧﺴﻠﻢ ﻣﺴﻠﻤﺎ ﻟﻜﻢ ﻭﻟﻮ ﺍﻧﻄﺒﻘﺖ ﺍﻟﺴﻤﺎﺀ ﻋﻠﻰ ﺍﻷﺭﺽ ! ‪،‬‬
‫ﺃﻟﻴﺲ ﻫﺬﺍ ﺩﺭﺳﺎ ﻋﻤﻠﻴﺎ ﻟﻨﺎ ﻟﻨﻌﺮﻑ ﻣﻦ ﺍﳌﻮﺣﺪ ﻣﻦ ﻏﲑ ﺍﳌﻮﺣﺪ ؟ ﻭﻣﻦ ﻫﻮ ﻋﻠﻰ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟـﺴﻼﻡ‬
‫ﻭﻣﻦ ﻫﻮ ﻋﻠﻰ ﻣﻠﺔ )ﺑﻠﻌﺎﻡ ﺑﻦ ﺑﺎﻋﻮﺭﺍﺀ ؟ (‬
‫ﻻ ﺗﺴﺘﻌﺠﻠﻮﺍ ﺍﻟﺪﺭﻭﺱ ﱂ ﺗﻨﺘﻪ ﺑﻌﺪ ‪..‬‬
‫ﻓﺎﻟﺸﻴﺦ ﺃﺳﺎﻣﺔ ﺑﻦ ﻻﺩﻥ ﻭﻣﻦ ﻣﻌﻪ ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﻘﺎﻋﺪﺓ ﻳﻌﻄﻮﻧﻨﺎ ﺩﺭﻭﺳﺎ ﻋﻤﻠﻴﺔ ﻻ ﺗﺘﻮﻗﻒ ﰲ ﻛﻴﻔﻴﺔ ﲢﻘﻴـﻖ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺍﻟﻨﻔﻮﺱ ﻭﰲ ﺍﳊﻴﺎﺓ ‪ ،‬ﻭﻛﻴﻒ ﻳﻘﻒ ﺃﺣﺪﻫﻢ ﻭﻫﻮ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺍﳊﺰﻧﻮﻱ ﺭﲪـﻪ ﺍﷲ ‪ ،‬ﻟﻴﻌﻠﻤﻨـﺎ‬

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 ‫‪٨٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻛﻴﻒ ﺗﻜﻮﻥ ﺍﻟﺘﻀﺤﻴﺔ ﻭﺍﻟﻔﺪﺍﺀ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪ ،‬ﻭﻛﻴﻒ ﻳﻄﺒﻖ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﻋﻤﻠﻴﺎ ﻭﺻـﻒ ﺍﷲ ﻟﻠﻤـﺆﻣﻨﲔ‬
‫ﻋﻨﺪﻣﺎ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ ) ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺭﺟﺎﻝ ﺻﺪﻗﻮﺍ ﻣﺎﻋﺎﻫﺪﻭﺍ ﺍﷲ ﻋﻠﻴﻪ ﻓﻤﻨﻬﻢ ﻣﻦ ﻗﻀﻰ ﳓﺒﻪ ﻭﻣﻨﻬﻢ ﻣـﻦ‬
‫ﻳﻨﺘﻈﺮ ( ‪.‬‬
‫ﺃﻱ ﺷﻌﻮﺭ ﺳﻴﺼﻴﺒﻚ ﺃﻳﻬﺎ ﺍﳌﺴﻠﻢ ﻋﻨﺪﻣﺎ ﺗﺴﻤﻊ ﺃﲪﺪ ﺍﳊﺰﻧﻮﻱ ﺭﲪﻪ ﺍﷲ ﻳﻘﻮﻝ ﻗﺒﻞ ‪ ١١‬ﺳـﺒﺘﻤﱪ ﺑﺄﺷـﻬﺮ‬
‫)ﺍﻟﻠﻬﻢ ﺧﺬ ﻣﻦ ﺩﻣﺎﺋﻨﺎ ﺣﱴ ﺗﺮﺿﻰ ( ﰒ ﺗﻌﻠﻢ ﺃﻧﻪ ﺿﺤﻰ ﺑﻨﻔﺴﻪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺗﺮﺍﻩ ﻭﻗﺪ ﺭﻛـﺐ ﺍﻟﻄـﺎﺋﺮﺓ‬
‫ﻟﻴﺪﻙ ﺻﺮﻭﺡ ﺍﻟﻜﻔﺮ ﲜﺴﺪﻩ ﺍﻟﻄﺎﺋﺮ ﻣﻊ ﺇﺧﻮﺍﻧﻪ ﻣﻦ ﺍ‪‬ﺎﻫﺪﻳﻦ ‪ ،‬ﺃﻱ ﺻﺪﻕ ﰲ ﺍﻟﻌﻬﺪ ﺃﺑﻠﻎ ﻣﻦ ﻫﺬﺍ ﺍﻟـﺼﺪﻕ‬
‫ﻭﺃﻱ ﺃﺳﺎﺗﺬﺓ ﰲ ﻓﻦ ﺍﻟﺘﻮﺣﻴﺪ ﻫﺆﻻﺀ ﺍﻟﺮﺟﺎﻝ ‪ ،‬ﳓﺴﺒﻬﻢ ﻛﺬﻟﻚ ﻭﻻ ﻧﺰﻛﻲ ﻋﻠﻰ ﺍﷲ ﺃﺣﺪﺍ ‪ )) .‬ﻣﻦ ﻣﻘـﺎﻝ‬
‫ﻟﻸﺥ ﺍﻟﻔﺎﺿﻞ ﻟﻮﻳﺲ ﻋﻄﻴﺔ ﺍﷲ ((‬
‫‪ -٢‬ﻟﻘﺪ ﻗﺎﻡ ﲢﺎﻟﻒ ﺍﻟﺸﻤﺎﻝ ﻭﺭﺍﻓﻀﺔ ﺇﻳﺮﺍﻥ ﲝﺼﺎﺭ ﻫﲑﺍﺕ ﻓﺼﺎﺭ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻭﲨﺎﻋﺘﻪ ﺑﲔ ﻓﻜﻲ ﻛﻤﺎﺷﺔ‬
‫ﻭﻫﺬﺍ ﻳﻘﻄﻊ ﺑﺄﻥ ﺍﻟﺮﺍﻓﻀﺔ ﻫﻢ ﺃﻟﺪ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺃﻥ ﺍﻟﺬﻳﻦ ﻳﺪﺍﻓﻌﻮﻥ ﻋﻨﻬﻢ ﺃﻭ ﳚﺮﻭﻥ ﺣﻮﺍﺭﺍ‬
‫ﻣﻌﻬﻢ ﺃﻭ ﻳﻘﻮﻟﻮﻥ ﺇ‪‬ﻢ ﻻ ﳜﺘﻠﻔﻮﻥ ﻋﻨﺎ ﺇﻻ ﺑﺎﻟﻔﺮﻭﻉ ﺿﺎﻟﻮﻥ ﻣﻀﻠﻮﻥ‬
‫ﻭﻛﺬﻟﻚ ﻓﺈﻥ ﲢﺎﻟﻒ ﺍﻟﺸﻤﺎﻝ ﻗﺪ ﲢﺎﻟﻒ ﻣﻦ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻭﻫﺬﺍ ﻛﻔﺮ ﺻﺮﻳﺢ ﻭﺭﺩﺓ ﲣﺮﺝ ﻣﻦ ﺍﳌﻠﺔ‬
‫ﺾ ‪‬ﻭﻣ‪‬ﻦ ‪‬ﻳ‪‬ﺘ ‪‬ﻮﱠﻟﻬ‪‬ﻢ‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻭِﻟﻴ‪‬ﺎﺀ ‪‬ﺑ ‪‬ﻌ ٍ‬
‫ﺨﺬﹸﻭﹾﺍ ﺍﹾﻟ‪‬ﻴﻬ‪‬ﻮ ‪‬ﺩ ﻭ‪‬ﺍﻟ‪‬ﻨﺼ‪‬ﺎﺭ‪‬ﻯ ﹶﺃ ‪‬ﻭِﻟﻴ‪‬ﺎﺀ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﹶﻻ ‪‬ﺗ‪‬ﺘ ِ‬
‫ﲔ{ )‪ (٥١‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‬‫ﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﺇ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ‪‬ﻬﺪِﻱ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ‪‬ﻡ ﺍﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﺇ‪‬ﺎ ﺗﻌﲏ ﺍﻟﺘﻨﺎﺻﺮ ﻭﺍﻟﺘﺤﺎﻟﻒ ﻣﻌﻬﻢ ‪ .‬ﻭﻻ ﺗﺘﻌﻠﻖ ﲟﻌﲎ ﺍﺗﺒﺎﻋﻬﻢ ﰲ ﺩﻳﻨﻬﻢ ‪ .‬ﻓﺒﻌﻴﺪ ﺟـﺪﺍ ﺃﻥ ﻳﻜـﻮﻥ ﺑـﲔ‬
‫ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﳝﻴﻞ ﺇﱃ ﺍﺗﺒﺎﻉ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﰲ ﺍﻟﺪﻳﻦ ‪ .‬ﺇﳕﺎ ﻫﻮ ﻭﻻﺀ ﺍﻟﺘﺤﺎﻟﻒ ﻭﺍﻟﺘﻨﺎﺻﺮ ‪ ،‬ﺍﻟﺬﻱ ﻛـﺎﻥ‬
‫ﻳﻠﺘﺒﺲ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻣﺮﻩ ‪ ،‬ﻓﻴﺤﺴﺒﻮﻥ ﺃﻧﻪ ﺟﺎﺋﺰ ﳍﻢ ‪ ،‬ﲝﻜﻢ ﻣﺎ ﻛﺎﻥ ﻭﺍﻗﻌﺎ ﻣﻦ ﺗﺸﺎﺑﻚ ﺍﳌﺼﺎﱀ ﻭﺍﻷﻭﺍﺻﺮ‬
‫‪ ،‬ﻭﻣﻦ ﻗﻴﺎﻡ ﻫﺬﺍ ﺍﻟﻮﻻﺀ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﲨﺎﻋﺎﺕ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﰲ ﺃﻭﺍﺋﻞ ﺍﻟﻌﻬﺪ ﺑﻘﻴﺎﻡ ﺍﻹﺳﻼﻡ ﰲ‬
‫ﺍﳌﺪﻳﻨﺔ ‪ ،‬ﺣﱴ ‪‬ﺎﻫﻢ ﺍﷲ ﻋﻨﻪ ﻭﺃﻣﺮ ﺑﺈﺑﻄﺎﻟﻪ ‪ .‬ﺑﻌﺪ ﻣﺎ ﺗﺒﲔ ﻋﺪﻡ ﺇﻣﻜﺎﻥ ﻗﻴﺎﻡ ﺍﻟﻮﻻﺀ ﻭﺍﻟﺘﺤﺎﻟﻒ ﻭﺍﻟﺘﻨﺎﺻﺮ ﺑﲔ‬
‫ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﻴﻬﻮﺩ ﰲ ﺍﳌﺪﻳﻨﺔ ‪. .‬‬
‫ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻣﻌﺮﻭﻑ ﳏﺪﺩ ﰲ ﺍﻟﺘﻌﺒﲑﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ‪ .‬ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺻﺪﺩ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﰲ‬
‫ﺍﳌﺪﻳﻨﺔ ﻭﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﱂ ﻳﻬﺎﺟﺮﻭﺍ ﺇﱃ ﺩﺍﺭ ﺍﻹﺳﻼﻡ‪:‬ﻓﻘﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪) :‬ﻣﺎ ﻟﻜﻢ ﻣﻦ ﻭﻻﻳﺘﻬﻢ ﻣﻦ ﺷـﻲﺀ‬
‫ﺣﱴ ﻳﻬﺎﺟﺮﻭﺍ( ‪. .‬‬
‫ﻭﻃﺒﻴﻌﻲ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ﻟﻴﺲ ﺍﻟﻮﻻﻳﺔ ﰲ ﺍﻟﺪﻳﻦ ‪ .‬ﻓﺎﳌﺴﻠﻢ ﻭﱄ ﺍﳌﺴﻠﻢ ﰲ ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﻛﻞ ﺣـﺎﻝ ‪ .‬ﺇﳕـﺎ‬
‫ﺍﳌﻘﺼﻮﺩ ﻫﻮ ﻭﻻﻳﺔ ﺍﻟﺘﻨﺎﺻﺮ ﻭﺍﻟﺘﻌﺎﻭﻥ ‪ .‬ﻓﻬﻲ ﺍﻟﱵ ﻻ ﺗﻘﻮﻡ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﰲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﱂ‬
‫ﻳﻬﺎﺟﺮﻭﺍ ﺇﻟﻴﻬﻢ ‪. .‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻠﻮﻥ ﻣﻦ ﺍﻟﻮﻻﻳﺔ ﻫﻮ ﺍﻟﺬﻱ ﲤﻨﻊ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺃﻥ ﻳﻘﻮﻡ ﺑﲔ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﺑﲔ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﲝﺎﻝ‬
‫‪ ،‬ﺑﻌﺪ ﻣﺎ ﻛﺎﻥ ﻗﺎﺋﻤﺎ ﺑﻴﻨﻬﻢ ﺃﻭﻝ ﺍﻟﻌﻬﺪ ﰲ ﺍﳌﺪﻳﻨﺔ ‪.‬‬

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 ‫‪٨٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺇﻥ ﲰﺎﺣﺔ ﺍﻹﺳﻼﻡ ﻣﻊ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺷﻲﺀ ‪ ،‬ﻭﺍﲣﺎﺫﻫﻢ ﺃﻭﻟﻴﺎﺀ ﺷﻲﺀ ﺁﺧﺮ ‪ ،‬ﻭﻟﻜﻨﻬﻤﺎ ﳜﺘﻠﻄﺎﻥ ﻋﻠﻰ ﺑﻌـﺾ‬
‫ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﺍﻟﺬﻳﻦ ﱂ ﺗﺘﻀﺢ ﰲ ﻧﻔﻮﺳﻬﻢ ﺍﻟﺮﺅﻳﺔ ﺍﻟﻜﺎﻣﻠﺔ ﳊﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻭﻭﻇﻴﻔﺘﻪ ‪ ،‬ﺑﻮﺻـﻔﻪ ﺣﺮﻛـﺔ‬
‫ﻣﻨﻬﺠﻴﺔ ﻭﺍﻗﻌﻴﺔ ‪ ،‬ﺗﺘﺠﻪ ﺇﱃ ﺇﻧﺸﺎﺀ ﻭﺍﻗﻊ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﻭﻓﻖ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺬﻱ ﳜﺘﻠﻒ ﰲ ﻃﺒﻴﻌﺘﻪ ﻋـﻦ‬
‫ﺳﺎﺋﺮ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﱵ ﺗﻌﺮﻓﻬﺎ ﺍﻟﺒﺸﺮﻳﺔ ؛ ﻭﺗﺼﻄﺪﻡ ‪ -‬ﻣﻦ ﰒ ‪ -‬ﺑﺎﻟﺘﺼﻮﺭﺍﺕ ﻭﺍﻷﻭﺿﺎﻉ ﺍﳌﺨﺎﻟﻔـﺔ ‪ ،‬ﻛﻤـﺎ‬
‫ﺗﺼﻄﺪﻡ ﺑﺸﻬﻮﺍﺕ ﺍﻟﻨﺎﺱ ﻭﺍﳓﺮﺍﻓﻬﻢ ﻭﻓﺴﻮﻗﻬﻢ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ‪ ،‬ﻭﺗﺪﺧﻞ ﰲ ﻣﻌﺮﻛﺔ ﻻ ﺣﻴﻠﺔ ﻓﻴﻬﺎ ‪ ،‬ﻭﻻ ﺑﺪ‬
‫ﻣﻨﻬﺎ ‪ ،‬ﻹﻧﺸﺎﺀ ﺫﻟﻚ ﺍﻟﻮﺍﻗﻊ ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﺗﺮﻳﺪﻩ ‪ ،‬ﻭﺗﺘﺤﺮﻙ ﺇﻟﻴﻪ ﺣﺮﻛﺔ ﺇﳚﺎﺑﻴﺔ ﻓﺎﻋﻠﺔ ﻣﻨﺸﺌﺔ ‪. .‬‬
‫ﻭﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﲣﺘﻠﻂ ﻋﻠﻴﻬﻢ ﺗﻠﻚ ﺍﳊﻘﻴﻘﺔ ﻳﻨﻘﺼﻬﻢ ﺍﳊﺲ ﺍﻟﻨﻘﻲ ﲝﻘﻴﻘﺔ ﺍﻟﻌﻘﻴﺪﺓ ‪ ،‬ﻛﻤﺎ ﻳﻨﻘـﺼﻬﻢ ﺍﻟـﻮﻋﻲ‬
‫ﺍﻟﺬﻛﻲ ﻟﻄﺒﻴﻌﺔ ﺍﳌﻌﺮﻛﺔ ﻭﻃﺒﻴﻌﺔ ﻣﻮﻗﻒ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻓﻴﻬﺎ ؛ ﻭﻳﻐﻔﻠﻮﻥ ﻋﻦ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻮﺍﺿـﺤﺔ‬
‫ﺍﻟﺼﺮﳛﺔ ﻓﻴﻬﺎ ‪ ،‬ﻓﻴﺨﻠﻄﻮﻥ ﺑﲔ ﺩﻋﻮﺓ ﺍﻹﺳﻼﻡ ﺇﱃ ﺍﻟﺴﻤﺎﺣﺔ ﰲ ﻣﻌﺎﻣﻠﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﱪ ‪‬ﻢ ﰲ ﺍ‪‬ﺘﻤـﻊ‬
‫ﺍﳌﺴﻠﻢ ﺍﻟﺬﻱ ﻳﻌﻴﺸﻮﻥ ﻓﻴﻪ ﻣﻜﻔﻮﱄ ﺍﳊﻘﻮﻕ ‪ ،‬ﻭﺑﲔ ﺍﻟﻮﻻﺀ ﺍﻟﺬﻱ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﷲ ﻭﺭﺳـﻮﻟﻪ ﻭﻟﻠﺠﻤﺎﻋـﺔ‬
‫ﺍﳌﺴﻠﻤﺔ ‪ .‬ﻧﺎﺳﲔ ﻣﺎ ﻳﻘﺮﺭﻩ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺃﻥ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪. .‬‬
‫ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺑﻌﺾ ﰲ ﺣﺮﺏ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ‪. .‬‬
‫ﻭﺃﻥ ﻫﺬﺍ ﺷﺄﻥ ﺛﺎﺑﺖ ﳍﻢ ‪ ،‬ﻭﺃ‪‬ﻢ ﻳﻨﻘﻤﻮﻥ ﻣﻦ ﺍﳌﺴﻠﻢ ﺇﺳﻼﻣﻪ ‪ ،‬ﻭﺃ‪‬ﻢ ﻟﻦ ﻳﺮﺿﻮﺍ ﻋﻦ ﺍﳌﺴﻠﻢ ﺇﻻ ﺃﻥ ﻳﺘـﺮﻙ‬
‫ﺩﻳﻨﻪ ﻭﻳﺘﺒﻊ ﺩﻳﻨﻬﻢ ‪ .‬ﻭﺃ‪‬ﻢ ﻣﺼﺮﻭﻥ ﻋﻠﻰ ﺍﳊﺮﺏ ﻟﻺﺳﻼﻡ ﻭﻟﻠﺠﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ‪ .‬ﻭﺃ‪‬ﻢ ﻗﺪ ﺑﺪﺕ ﺍﻟﺒﻐﻀﺎﺀ ﻣﻦ‬
‫ﺃﻓﻮﺍﻫﻢ ﻭﻣﺎ ﲣﻔﻲ ﺻﺪﻭﺭﻫﻢ ﺃﻛﱪ ‪ . .‬ﺇﱃ ﺁﺧﺮ ﻫﺬﻩ ﺍﻟﺘﻘﺮﻳﺮﺍﺕ ﺍﳊﺎﲰﺔ ‪.‬‬
‫ﺇﻥ ﺍﳌﺴﻠﻢ ﻣﻄﺎﻟﺐ ﺑﺎﻟﺴﻤﺎﺣﺔ ﻣﻊ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﻭﻟﻜﻨﻪ ﻣﻨﻬﻲ ﻋﻦ ﺍﻟﻮﻻﺀ ﳍﻢ ﲟﻌﲎ ﺍﻟﺘﻨﺎﺻـﺮ ﻭﺍﻟﺘﺤـﺎﻟﻒ‬
‫ﻣﻌﻬﻢ ‪ .‬ﻭﺇﻥ ﻃﺮﻳﻘﻪ ﻟﺘﻤﻜﲔ ﺩﻳﻨﻪ ﻭﲢﻘﻴﻖ ﻧﻈﺎﻣﻪ ﺍﳌﺘﻔﺮﺩ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻠﺘﻘﻲ ﻣﻊ ﻃﺮﻳـﻖ ﺃﻫـﻞ ﺍﻟﻜﺘـﺎﺏ ‪،‬‬
‫ﻭﻣﻬﻤﺎ ﺃﺑﺪﻯ ﳍﻢ ﻣﻦ ﺍﻟﺴﻤﺎﺣﺔ ﻭﺍﳌﻮﺩﺓ ﻓﺈﻥ ﻫﺬﺍ ﻟﻦ ﻳﺒﻠﻎ ﺃﻥ ﻳﺮﺿﻮﺍ ﻟﻪ ﺍﻟﺒﻘﺎﺀ ﻋﻠﻰ ﺩﻳﻨﻪ ﻭﲢﻘﻴﻖ ﻧﻈﺎﻣـﻪ ‪،‬‬
‫ﻭﻟﻦ ﻳﻜﻔﻬﻢ ﻋﻦ ﻣﻮﺍﻻﺓ ﺑﻌﻀﻪ ﻟﺒﻌﺾ ﰲ ﺣﺮﺑﻪ ﻭﺍﻟﻜﻴﺪ ﻟﻪ ‪. .‬‬
‫ﻭﺳﺬﺍﺟﺔ ﺃﻳﺔ ﺳﺬﺍﺟﺔ ﻭﻏﻔﻠﺔ ﺃﻳﺔ ﻏﻔﻠﺔ ‪ ،‬ﺃﻥ ﻧﻈﻦ ﺃﻥ ﻟﻨﺎ ﻭﺇﻳﺎﻫﻢ ﻃﺮﻳﻘﺎ ﻭﺍﺣﺪﺍ ﻧﺴﻠﻜﻪ ﻟﻠـﺘﻤﻜﲔ ﻟﻠـﺪﻳﻦ !‬
‫ﺃﻣﺎﻡ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﻠﺤﺪﻳﻦ ! ﻓﻬﻢ ﻣﻊ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﻠﺤﺪﻳﻦ ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﻌﺮﻛﺔ ﻣﻊ ﺍﳌﺴﻠﻤﲔ !!!‬
‫ﻭﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻮﺍﻋﻴﺔ ﻳﻐﻔﻞ ﻋﻨﻬﺎ ﺍﻟﺴﺬﺝ ﻣﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﻭﰲ ﻛﻞ ﺯﻣﺎﻥ ؛ ﺣﲔ ﻳﻔﻬﻤﻮﻥ ﺃﻧﻨﺎ ﻧﺴﺘﻄﻴﻊ‬
‫ﺃﻥ ﻧﻀﻊ ﺃﻳﺪﻳﻨﺎ ﰲ ﺃﻳﺪﻱ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﰲ ﺍﻷﺭﺽ ﻟﻠﻮﻗﻮﻑ ﰲ ﻭﺟﻪ ﺍﳌﺎﺩﻳﺔ ﻭﺍﻹﳊﺎﺩ ‪ -‬ﺑﻮﺻﻔﻨﺎ ﲨﻴﻌﺎ ﺃﻫﻞ‬
‫ﺩﻳﻦ ! ‪ -‬ﻧﺎﺳﲔ ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ ؛ ﻭﻧﺎﺳﲔ ﺗﻌﻠﻴﻢ ﺍﻟﺘﺎﺭﻳﺦ ﻛﻠﻪ ‪ .‬ﻓﺄﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻫﺆﻻﺀ ﻫﻢ ﺍﻟﺬﻳﻦ ﻛـﺎﻧﻮﺍ‬
‫ﻳﻘﻮﻟﻮﻥ ﻟﻠﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻣﻦ ﺍﳌﺸﺮﻛﲔ‪) :‬ﻫﺆﻻﺀ ﺃﻫﺪﻯ ﻣﻦ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺳﺒﻴﻠﹰﺎ( ‪. .‬‬
‫ﻭﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻫﺆﻻﺀ ﻫﻢ ﺍﻟﺬﻳﻦ ﺃﻟﺒﻮﺍ ﺍﳌﺸﺮﻛﲔ ﻋﻠﻰ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ﰲ ﺍﳌﺪﻳﻨﺔ ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﳍـﻢ ﺩﺭﻋـﺎ‬
‫ﻭﺭﺩﺀﺍ ‪ .‬ﻭﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻫﻢ ﺍﻟﺬﻳﻦ ﺷﻨﻮﺍ ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ ﺧﻼﻝ ﻣﺎﺋﱵ ﻋﺎﻡ ‪ ،‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﺍﺭﺗﻜﺒﻮﺍ ﻓﻈـﺎﺋﻊ‬
‫ﺍﻷﻧﺪﻟﺲ ‪ ،‬ﻭﻫﻢ ﺍﻟﺬﻱ ﺷﺮﺩﻭﺍ ﺍﻟﻌﺮﺏ ﺍﳌﺴﻠﻤﲔ ﰲ ﻓﻠﺴﻄﲔ ‪ ،‬ﻭﺃﺣﻠﻮﺍ ﺍﻟﻴﻬﻮﺩ ﳏﻠﻬﻢ ‪ ،‬ﻣﺘﻌﺎﻭﻧﲔ ﰲ ﻫﺬﺍ ﻣﻊ‬
‫ﺍﻹﳊﺎﺩ ﻭﺍﳌﺎﺩﻳﺔ ! ﻭﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻫﺆﻻﺀ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺸﺮﺩﻭﻥ ﺍﳌﺴﻠﻤﲔ ﰲ ﻛﻞ ﻣﻜﺎﻥ ‪. .‬‬

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 ‫‪٨٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﰲ ﺍﳊﺒﺸﺔ ﻭﺍﻟﺼﻮﻣﺎﻝ ﻭﺍﺭﻳﺘﺮﻳﺎ ﻭﺍﳉﺰﺍﺋﺮ ‪ ،‬ﻭﻳﺘﻌﺎﻭﻧﻮﻥ ﰲ ﻫﺬﺍ ﺍﻟﺘﺸﺮﻳﺪ ﻣﻊ ﺍﻹﳊﺎﺩ ﻭﺍﳌﺎﺩﻳﺔ ﻭﺍﻟﻮﺛﻨﻴـﺔ ‪ ،‬ﰲ‬
‫ﻳﻮﻏﺴﻼﻓﻴﺎ ﻭﺍﻟﺼﲔ ﻭﺍﻟﺘﺮﻛﺴﺘﺎﻥ ﻭﺍﳍﻨﺪ ‪ ،‬ﻭﰲ ﻛﻞ ﻣﻜﺎﻥ !‬
‫ﰒ ﻳﻈﻬﺮ ﺑﻴﻨﻨﺎ ﻣﻦ ﻳﻈﻦ ‪ -‬ﰲ ﺑﻌﺪ ﻛﺎﻣﻞ ﻋﻦ ﺗﻘﺮﻳﺮﺍﺕ ﺍﻟﻘﺮﺁﻥ ﺍﳉﺎﺯﻣﺔ ‪ -‬ﺃﻧﻪ ﳝﻜﻦ ﺃﻥ ﻳﻘﻮﻡ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺃﻫﻞ‬
‫ﺍﻟﻜﺘﺎﺏ ﻫﺆﻻﺀ ﻭﻻﺀ ﻭﺗﻨﺎﺻﺮ ‪ .‬ﻧﺪﻓﻊ ﺑﻪ ﺍﳌﺎﺩﻳﺔ ﺍﻹﳊﺎﺩﻳﺔ ﻋﻦ ﺍﻟﺪﻳﻦ !‬
‫ﺇﻥ ﻫﺆﻻﺀ ﻻ ﻳﻘﺮﺃﻭﻥ ﺍﻟﻘﺮﺁﻥ ‪ .‬ﻭﺇﺫﺍ ﻗﺮﺃﻭﻩ ﺍﺧﺘﻠﻄﺖ ﻋﻠﻴﻬﻢ ﺩﻋﻮﺓ ﺍﻟﺴﻤﺎﺣﺔ ﺍﻟﱵ ﻫﻲ ﻃـﺎﺑﻊ ﺍﻹﺳـﻼﻡ ؛‬
‫ﻓﻈﻨﻮﻫﺎ ﺩﻋﻮﺓ ﺍﻟﻮﻻﺀ ﺍﻟﺬﻱ ﳛﺬﺭ ﻣﻨﻪ ﺍﻟﻘﺮﺁﻥ ‪.‬‬
‫ﺇﻥ ﻫﺆﻻﺀ ﻻ ﻳﻌﻴﺶ ﺍﻹﺳﻼﻡ ﰲ ﺣﺴﻬﻢ ‪ ،‬ﻻ ﺑﻮﺻﻔﻪ ﻋﻘﻴﺪﺓ ﻻ ﻳﻘﺒﻞ ﺍﷲ ﻣﻦ ﺍﻟﻨﺎﺱ ﻏﲑﻫﺎ ‪ ،‬ﻭﻻ ﺑﻮﺻـﻔﻪ‬
‫ﺣﺮﻛﺔ ﺇﳚﺎﺑﻴﺔ ﺗﺴﺘﻬﺪﻑ ﺇﻧﺸﺎﺀ ﻭﺍﻗﻊ ﺟﺪﻳﺪ ﰲ ﺍﻷﺭﺽ ؛ ﺗﻘﻒ ﰲ ﻭﺟﻪ ﻋﺪﺍﻭﺍﺕ ﺃﻫﻞ ﺍﻟﻜﺘـﺎﺏ ﺍﻟﻴـﻮﻡ ‪،‬‬
‫ﻛﻤﺎ ﻭﻗﻔﺖ ﻟﻪ ﺑﺎﻷﻣﺲ ‪ .‬ﺍﳌﻮﻗﻒ ﺍﻟﺬﻱ ﻻ ﳝﻜﻦ ﺗﺒﺪﻳﻠﻪ ‪ .‬ﻷﻧﻪ ﺍﳌﻮﻗﻒ ﺍﻟﻄﺒﻴﻌﻲ ﺍﻟﻮﺣﻴﺪ !‬
‫ﻭﻧﺪﻉ ﻫﺆﻻﺀ ﰲ ﺇﻏﻔﺎﳍﻢ ﺃﻭ ﻏﻔﻠﺘﻬﻢ ﻋﻦ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﻘﺮﺁﱐ ‪ ،‬ﻟﻨﻌﻲ ﳓﻦ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺼﺮﻳﺢ‪:‬‬
‫)ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﺘﺨﺬﻭﺍ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺃﻭﻟﻴﺎﺀ ‪ . .‬ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺑﻌﺾ ‪ . .‬ﻭﻣﻦ ﻳﺘﻮﳍﻢ ﻣـﻨﻜﻢ‬
‫ﻓﺈﻧﻪ ﻣﻨﻬﻢ ‪ .‬ﺇﻥ ﺍﷲ ﻻ ﻳﻬﺪﻱ ﺍﻟﻘﻮﻡ ﺍﻟﻈﺎﳌﲔ( ‪. .‬‬
‫ﻫﺬﺍ ﺍﻟﻨﺪﺍﺀ ﻣﻮﺟﻪ ﺇﱃ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ﰲ ﺍﳌﺪﻳﻨﺔ ‪ -‬ﻭﻟﻜﻨﻪ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻣﻮﺟﻪ ﻟﻜﻞ ﲨﺎﻋﺔ ﻣﺴﻠﻤﺔ ﺗﻘﻮﻡ‬
‫ﰲ ﺃﻱ ﺭﻛﻦ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻷﺭﺽ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪. .‬‬
‫ﻣﻮﺟﻪ ﻟﻜﻞ ﻣﻦ ﻳﻨﻄﺒﻖ ﻋﻠﻴﻪ ﺫﺍﺕ ﻳﻮﻡ ﺻﻔﺔ‪ :‬ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ‪. .‬‬
‫ﻭﻟﻘﺪ ﻛﺎﻧﺖ ﺍﳌﻨﺎﺳﺒﺔ ﺍﳊﺎﺿﺮﺓ ﺇﺫ ﺫﺍﻙ ﻟﺘﻮﺟﻴﻪ ﻫﺬﺍ ﺍﻟﻨﺪﺍﺀ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ‪ ،‬ﺃﻥ ﺍﳌﻔﺎﺻﻠﺔ ﱂ ﺗﻜﻦ ﻛﺎﻣﻠـﺔ ﻭﻻ‬
‫ﺣﺎﲰﺔ ﺑﲔ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﳌﺪﻳﻨﺔ ﻭﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪ -‬ﻭﲞﺎﺻﻪ ﺍﻟﻴﻬﻮﺩ ‪ -‬ﻓﻘﺪ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﻋﻼﻗﺎﺕ‬
‫ﻭﻻﺀ ﻭﺣﻠﻒ ‪ ،‬ﻭﻋﻼﻗﺎﺕ ﺍﻗﺘﺼﺎﺩ ﻭﺗﻌﺎﻣﻞ ‪ ،‬ﻭﻋﻼﻗﺎﺕ ﺟﲑﻩ ﻭﺻﺤﺒﻪ ‪. .‬‬
‫ﻭﻛﺎﻥ ﻫﺬﺍ ﻛﻠﻪ ﻃﺒﻴﻌﻴﹰﺎ ﻣﻊ ﺍﻟﻮﺿﻊ ﺍﻟﺘﺎﺭﳜﻲ ﻭﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﰲ ﺍﳌﺪﻳﻨﺔ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ‪ ،‬ﺑﲔ ﺃﻫـﻞ‬
‫ﺍﳌﺪﻳﻨﺔ ﻣﻦ ﺍﻟﻌﺮﺏ ﻭﺑﲔ ﺍﻟﻴﻬﻮﺩ ﺑﺼﻔﺔ ﺧﺎﺻﺔ ‪ . .‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﻳﺘﻴﺢ ﻟﻠﻴﻬﻮﺩ ﺃﻥ ﻳﻘﻮﻣﻮﺍ ﺑـﺪﻭﺭﻫﻢ ﰲ‬
‫ﺍﻟﻜﻴﺪ ﳍﺬﺍ ﺍﻟﺪﻳﻦ ﻭﺃﻫﻠﻪ ؛ ﺑﻜﻞ ﺻﻨﻮﻑ ﺍﻟﻜﻴﺪ ﺍﻟﱵ ﻋﺪﺩ‪‬ﺎ ﻭﻛﺸﻔﺘﻬﺎ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻜﺜﲑﺓ ؛ ﻭﺍﻟـﱵ‬
‫ﺳﺒﻖ ﺍﺳﺘﻌﺮﺍﺽ ﺑﻌﻀﻬﺎ ﰲ ﺍﻷﺟﺰﺍﺀ ﺍﳋﻤﺴﺔ ﺍﳌﺎﺿﻴﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﻈﻼﻝ ؛ ﻭﺍﻟﱵ ﻳﺘﻮﱃ ﻫﺬﺍ ﺍﻟﺪﺭﺱ ﻭﺻـﻒ‬
‫ﺑﻌﻀﻬﺎ ﻛﺬﻟﻚ ﰲ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ‪.‬‬
‫ﻭﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﻟﻴﺒﺚ ﺍﻟﻮﻋﻲ ﺍﻟﻼﺯﻡ ﻟﻠﻤﺴﻠﻢ ﰲ ﺍﳌﻌﺮﻛﺔ ﺍﻟﱵ ﳜﻮﺿﻬﺎ ﺑﻌﻘﻴﺪﺗﻪ ‪ ،‬ﻟﺘﺤﻘﻴﻖ ﻣﻨﻬﺠﻪ ﺍﳉﺪﻳـﺪ ﰲ‬
‫ﻭﺍﻗﻊ ﺍﳊﻴﺎﺓ ‪ .‬ﻭﻟﻴﻨﺸﻰ ﺀ ﰲ ﺿﻤﲑ ﺍﳌﺴﻠﻢ ﺗﻠﻚ ﺍﳌﻔﺎﺻﻠﺔ ﺍﻟﻜﺎﻣﻠﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﻛﻞ ﻣﻦ ﻻ ﻳﻨﺘﻤﻲ ﺇﱃ ﺍﳉﻤﺎﻋـﺔ‬
‫ﺍﳌﺴﻠﻤﺔ ﻭﻻ ﻳﻘﻒ ﲢﺖ ﺭﺍﻳﺘﻬﺎ ﺍﳋﺎﺻﺔ ‪ .‬ﺍﳌﻔﺎﺻﻠﺔ ﺍﻟﱵ ﻻ ﺗﻨﻬﻲ ﺍﻟﺴﻤﺎﺣﺔ ﺍﳋﻠﻘﻴﺔ ‪ .‬ﻓﻬﺬﻩ ﺻـﻔﺔ ﺍﳌـﺴﻠﻢ‬
‫ﺩﺍﺋﻤﺎ ‪ .‬ﻭﻟﻜﻨﻬﺎ ﺗﻨﻬﻲ ﺍﻟﻮﻻﺀ ﺍﻟﺬﻱ ﻻ ﻳﻜﻮﻥ ﰲ ﻗﻠﺐ ﺍﳌﺴﻠﻢ ﺇﻻ ﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨـﻮﺍ ‪ . .‬ﺍﻟـﻮﻋﻲ‬
‫ﻭﺍﳌﻔﺎﺻﻠﺔ ﺍﻟﻠﺬﺍﻥ ﻻ ﺑﺪ ﻣﻨﻬﻤﺎ ﻟﻠﻤﺴﻠﻢ ﰲ ﻛﻞ ﺃﺭﺽ ﻭﰲ ﻛﻞ ﺟﻴﻞ ‪.‬‬

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 ‫‪٨٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫)ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﺘﺨﺬﻭﺍ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺃﻭﻟﻴﺎﺀ ‪ . .‬ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺑﻌﺾ ‪ .‬ﻭﻣﻦ ﻳﺘﻮﳍﻢ ﻣـﻨﻜﻢ‬
‫ﻓﺈﻧﻪ ﻣﻨﻬﻢ ‪ ،‬ﺇﻥ ﺍﷲ ﻻ ﻳﻬﺪﻱ ﺍﻟﻘﻮﻡ ﺍﻟﻈﺎﳌﲔ( ‪.‬‬
‫ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺑﻌﺾ ‪. .‬‬
‫ﺇ‪‬ﺎ ﺣﻘﻴﻘﺔ ﻻ ﻋﻼﻗﺔ ﳍﺎ ﺑﺎﻟﺰﻣﻦ ‪. .‬‬
‫ﻷ‪‬ﺎ ﺣﻘﻴﻘﺔ ﻧﺎﺑﻌﺔ ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﻷﺷﻴﺎﺀ ‪. .‬‬
‫ﺇ‪‬ﻢ ﻟﻦ ﻳﻜﻮﻧﻮﺍ ﺃﻭﻟﻴﺎﺀ ﻟﻠﺠﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ﰲ ﺃﻱ ﺃﺭﺽ ﻭﻻ ﰲ ﺃﻱ ﺗﺎﺭﻳﺦ ‪. .‬‬
‫ﻭﻗﺪ ﻣﻀﺖ ﺍﻟﻘﺮﻭﻥ ﺗﻠﻮ ﺍﻟﻘﺮﻭﻥ ﺗﺮﺳﻢ ﻣﺼﺪﺍﻕ ﻫﺬﻩ ﺍﻟﻘﻮﻟﺔ ﺍﻟﺼﺎﺩﻗﺔ ‪. .‬‬
‫ﻟﻘﺪ ﻭﱄ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﰲ ﺣﺮﺏ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ﰲ ﺍﳌﺪﻳﻨﺔ ﻭﻭﱄ ﺑﻌـﻀﻬﻢ‬
‫ﺑﻌﻀﺎ ﰲ ﻛﻞ ﻓﺠﺎﺝ ﺍﻷﺭﺽ ‪ ،‬ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺘﺎﺭﻳﺦ ‪. .‬‬
‫ﻭﱂ ﲣﺘﻞ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ؛ ﻭﱂ ﻳﻘﻊ ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ ﺇﻻ ﻣﺎ ﻗﺮﺭﻩ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ ‪ ،‬ﰲ ﺻـﻴﻐﺔ‬
‫ﺍﻟﻮﺻﻒ ﺍﻟﺪﺍﺋﻢ ‪ ،‬ﻻ ﺍﳊﺎﺩﺙ ﺍﳌﻔﺮﺩ ‪. .‬‬
‫ﻭﺍﺧﺘﻴﺎﺭ ﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ‪. .‬‬
‫ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺑﻌﺾ ‪. .‬‬
‫ﻟﻴﺴﺖ ﳎﺮﺩ ﺗﻌﺒﲑ ! ﺇﳕﺎ ﻫﻲ ﺍﺧﺘﻴﺎﺭ ﻣﻘﺼﻮﺩ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻟﻮﺻﻒ ﺍﻟﺪﺍﺋﻢ ﺍﻷﺻﻴﻞ !‬
‫ﰒ ﺭﺗﺐ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻧﺘﺎﺋﺠﻬﺎ ‪. .‬‬
‫ﻓﺈﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺑﻌﺾ ﻓﺈﻧﻪ ﻻ ﻳﺘﻮﻻﻫﻢ ﺇﻻ ﻣﻦ ﻫﻮ ﻣﻨﻬﻢ ‪ .‬ﻭﺍﻟﻔﺮﺩ ﺍﻟـﺬﻱ‬
‫ﻳﺘﻮﻻﻫﻢ ﻣﻦ ﺍﻟﺼﻒ ﺍﳌﺴﻠﻢ ‪ ،‬ﳜﻠﻊ ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﺼﻒ ﻭﳜﻠﻊ ﻋﻦ ﻧﻔﺴﻪ ﺻﻔﺔ ﻫﺬﺍ ﺍﻟﺼﻒ "ﺍﻹﺳﻼﻡ" ﻭﻳﻨﻀﻢ‬
‫ﺇﱃ ﺍﻟﺼﻒ ﺍﻵﺧﺮ ‪ .‬ﻷﻥ ﻫﺬﻩ ﻫﻲ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺍﻟﻮﺍﻗﻌﻴﺔ‪:‬‬
‫)ﻭﻣﻦ ﻳﺘﻮﳍﻢ ﻣﻨﻜﻢ ﻓﺈﻧﻪ ﻣﻨﻬﻢ( ‪. .‬‬
‫ﻭﻛﺎﻥ ﻇﺎﳌﺎ ﻟﻨﻔﺴﻪ ﻭﻟﺪﻳﻦ ﺍﷲ ﻭﻟﻠﺠﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ‪. .‬‬
‫ﻭﺑﺴﺒﺐ ﻣﻦ ﻇﻠﻤﻪ ﻫﺬﺍ ﻳﺪﺧﻠﻪ ﺍﷲ ﰲ ﺯﻣﺮﺓ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﺬﻳﻦ ﺃﻋﻄﺎﻫﻢ ﻭﻻﺀﻩ ‪ .‬ﻭﻻ ﻳﻬﺪﻳﻪ ﺇﱃ ﺍﳊﻖ‬
‫ﻭﻻ ﻳﺮﺩﻩ ﺇﱃ ﺍﻟﺼﻒ ﺍﳌﺴﻠﻢ‪:‬‬
‫)ﺇﻥ ﺍﷲ ﻻ ﻳﻬﺪﻱ ﺍﻟﻘﻮﻡ ﺍﻟﻈﺎﳌﲔ( ‪. .‬‬
‫ﻟﻘﺪ ﻛﺎﻥ ﻫﺬﺍ ﲢﺬﻳﺮﺍ ﻋﻨﻴﻔﺎ ﻟﻠﺠﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ﰲ ﺍﳌﺪﻳﻨﺔ ‪ .‬ﻭﻟﻜﻨﻪ ﲢﺬﻳﺮ ﻟﻴﺲ ﻣﺒﺎﻟﻌﺎ ﻓﻴﻪ ‪ .‬ﻓﻬﻮ ﻋﻨﻴﻒ ‪ .‬ﻧﻌﻢ‬
‫؛ ﻭﻟﻜﻨﻪ ﳝﺜﻞ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻮﺍﻗﻌﺔ ‪ .‬ﻓﻤﺎ ﳝﻜﻦ ﺃﻥ ﳝﻨﺢ ﺍﳌﺴﻠﻢ ﻭﻻﺀﻩ ﻟﻠﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ‪ -‬ﻭﺑﻌـﻀﻬﻢ ﺃﻭﻟﻴـﺎﺀ‬
‫ﺑﻌﺾ ‪ -‬ﰒ ﻳﺒﻘﻰ ﻟﻪ ﺇﺳﻼﻣﻪ ﻭﺇﳝﺎﻧﻪ ‪ ،‬ﻭﺗﺒﻘﻰ ﻟﻪ ﻋﻀﻮﻳﺘﻪ ﰲ ﺍﻟﺼﻒ ﺍﳌﺴﻠﻢ ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﺘـﻮﱃ ﺍﷲ ﻭﺭﺳـﻮﻟﻪ‬
‫ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ‪ . .‬ﻓﻬﺬﺍ ﻣﻔﺮﻕ ﺍﻟﻄﺮﻳﻖ ‪. .‬‬
‫ﻭﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﺘﻤﻴﻊ ﺣﺴﻢ ﺍﳌﺴﻠﻢ ﰲ ﺍﳌﻔﺎﺻﻠﺔ ﺍﻟﻜﺎﻣﻠﺔ ﺑﻴﻨﺔ ﻭﺑﲔ ﻛﻞ ﻣﻦ ﻳﻨﻬﺞ ﻏﲑ ﻣﻨﻬﺞ ﺍﻹﺳﻼﻡ ؛ ﻭﺑﻴﻨﻪ‬
‫ﻭﺑﲔ ﻛﻞ ﻣﻦ ﻳﺮﻓﻊ ﺭﺍﻳﺔ ﻏﲑ ﺭﺍﻳﺔ ﺍﻹﺳﻼﻡ ؛ ﰒ ﻳﻜﻮﻥ ﰲ ﻭﺳﻌﻪ ﺑﻌﺪ ﺫﻟﻚ ﺃﻥ ﻳﻌﻤﻞ ﻋﻤـﻼ ﺫﺍ ﻗﻴﻤـﺔ ﰲ‬

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 ‫‪٨٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﳊﺮﻛﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻀﺨﻤﺔ ﺍﻟﱵ ﺗﺴﺘﻬﺪﻑ ‪ -‬ﺃﻭﻝ ﻣﺎ ﺗﺴﺘﻬﺪﻑ ‪ -‬ﺇﻗﺎﻣﺔ ﻧﻈﺎﻡ ﻭﺍﻗﻌﻲ ﰲ ﺍﻷﺭﺽ ﻓﺮﻳـﺪ ؛‬
‫ﳜﺘﻠﻒ ﻋﻦ ﻛﻞ ﺍﻷﻧﻈﻤﺔ ﺍﻷﺧﺮﻯ ؛ ﻭﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺗﺼﻮﺭ ﻣﺘﻔﺮﺩ ﻛﺬﻟﻚ ﻣﻦ ﻛﻞ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻷﺧﺮﻯ ‪. .‬‬
‫ﺇﻥ ﺍﻗﺘﻨﺎﻉ ﺍﳌﺴﻠﻢ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﻴﻘﲔ ﺍﳉﺎﺯﻡ ‪ ،‬ﺍﻟﺬﻱ ﻻ ﺃﺭﺟﺤﺔ ﻓﻴﻪ ﻭﻻ ﺗﺮﺩﺩ ‪ ،‬ﺑﺄﻥ ﺩﻳﻨﻪ ﻫﻮ ﺍﻟﺪﻳﻦ ﺍﻟﻮﺣﻴـﺪ‬
‫ﺍﻟﺬﻱ ﻳﻘﺒﻠﻪ ﺍﷲ ﻣﻦ ﺍﻟﻨﺎﺱ ‪ -‬ﺑﻌﺪ ﺭﺳﺎﻟﺔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺑﺄﻥ ﻣﻨﻬﺠﻪ ﺍﻟﺬﻱ ﻛﻠﻔﻪ ﺍﷲ ﺃﻥ ﻳﻘﻴﻢ‬
‫ﺍﳊﻴﺎﺓ ﻋﻠﻴﻪ ‪ ،‬ﻣﻨﻬﺞ ﻣﺘﻔﺮﺩ ؛ ﻻ ﻧﻈﲑ ﻟﻪ ﺑﲔ ﺳﺎﺋﺮ ﺍﳌﻨﺎﻫﺞ ؛ ﻭﻻ ﳝﻜﻦ ﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻨﻪ ﲟﻨـﻬﺞ ﺁﺧـﺮ ؛ ﻭﻻ‬
‫ﳝﻜﻦ ﺃﻥ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ ﻣﻨﻬﺞ ﺁﺧﺮ ؛ ﻭﻻ ﺗﺼﻠﺢ ﺍﳊﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ﻭﻻ ﺗﺴﺘﻘﻴﻢ ﺇﻻ ﺃﻥ ﺗﻘﻮﻡ ﻋﻠﻰ ﻫـﺬﺍ ﺍﳌﻨـﻬﺞ‬
‫ﻭﺣﺪﻩ ﺩﻭﻥ ﺳﻮﺍﻩ ؛ ﻭﻻ ﻳﻌﻔﻴﻪ ﺍﷲ ﻭﻻ ﻳﻐﻔﺮ ﻟﻪ ﻭﻻ ﻳﻘﺒﻠﻪ ﺇﻻ ﺇﺫﺍ ﻫﻮ ﺑﺬﻝ ﺟﻬﺪ ﻃﺎﻗﺘﻪ ﰲ ﺇﻗﺎﻣﺔ ﻫﺬﺍ ﺍﳌﻨﻬﺞ‬
‫ﺑﻜﻞ ﺟﻮﺍﻧﺒﻪ‪:‬‬
‫ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ؛ ﱂ ﻳﺄﻝ ﰲ ﺫﻟﻚ ﺟﻬﺪﺍ ‪ ،‬ﻭﱂ ﻳﻘﺒﻞ ﻣﻦ ﻣﻨﻬﺠﻪ ﺑﺪﻳﻼ ‪ -‬ﻭﻻ ﰲ ﺟﺰﺀ ﻣﻨﻪ ﺻـﻐﲑ‬
‫‪ -‬ﻭﱂ ﳜﻠﻂ ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﻱ ﻣﻨﻬﺞ ﺁﺧﺮ ﰲ ﺗﺼﻮﺭ ﺍﻋﺘﻘﺎﺩﻱ ‪ ،‬ﻭﻻ ﰲ ﻧﻈﺎﻡ ﺍﺟﺘﻤـﺎﻋﻲ ‪ ،‬ﻭﻻ ﰲ ﺃﺣﻜـﺎﻡ‬
‫ﺗﺸﺮﻳﻌﻴﺔ ‪ ،‬ﺇﻻ ﻣﺎ ﺍﺳﺘﺒﻘﺎﻩ ﺍﷲ ﰲ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻣﻦ ﺷﺮﺍﺋﻊ ﻣﻦ ﻗﺒﻠﻨﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪. .‬‬
‫ﺇﻥ ﺍﻗﺘﻨﺎﻉ ﺍﳌﺴﻠﻢ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﻴﻘﲔ ﺍﳉﺎﺯﻡ ‪‬ﺬﺍ ﻛﻠﻪ ﻫﻮ ‪ -‬ﻭﺣﺪﻩ ‪ -‬ﺍﻟﺬﻱ ﻳﺪﻓﻌـﻪ ﻟﻼﺿـﻄﻼﻉ ﺑﻌـﺐﺀ‬
‫ﺍﻟﻨﻬﻮﺽ ﺑﺘﺤﻘﻴﻖ ﻣﻨﻬﺞ ﺍﷲ ﺍﻟﺬﻱ ﺭﺿﻴﻪ ﻟﻠﻨﺎﺱ ؛ ﰲ ﻭﺟﻪ ﺍﻟﻌﻘﺒﺎﺕ ﺍﻟـﺸﺎﻗﺔ ‪ ،‬ﻭﺍﻟﺘﻜـﺎﻟﻴﻒ ﺍﳌـﻀﻨﻴﺔ ‪،‬‬
‫ﻭﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﻌﻨﻴﺪﺓ ‪ ،‬ﻭﺍﻟﻜﻴﺪ ﺍﻟﻨﺎﺻﺐ ‪ ،‬ﻭﺍﻷﱂ ﺍﻟﺬﻱ ﻳﻜﺎﺩ ﳚﺎﻭﺯ ﺍﻟﻄﺎﻗﺔ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﻥ ‪. .‬‬
‫ﻭﺇﻻ ﻓﻤﺎ ﺍﻟﻌﻨﺎﺀ ﰲ ﺃﻣﺮ ﻳﻐﲏ ﻋﻨﻪ ﻏﲑﻩ ‪ -‬ﳑﺎ ﻫﻮ ﻗﺎﺋﻢ ﰲ ﺍﻷﺭﺽ ﻣﻦ ﺟﺎﻫﻠﻴﺔ ‪. .‬‬
‫ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳉﺎﻫﻠﻴﺔ ﳑﺜﻠﺔ ﰲ ﻭﺛﻨﻴﺔ ﺍﻟﺸﺮﻙ ‪ ،‬ﺃﻭ ﰲ ﺍﳓﺮﺍﻑ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﺃﻭ ﰲ ﺍﻹﳊﺎﺩ ﺍﻟﺴﺎﻓﺮ ‪. .‬‬
‫ﺑﻞ ﻣﺎ ﺍﻟﻌﻨﺎﺀ ﰲ ﺇﻗﺎﻣﺔ ﺍﳌﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻔﻮﺍﺭﻕ ﺑﻴﻨﻪ ﻭﺑﲔ ﻣﻨﺎﻫﺞ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﻏﲑﻫـﻢ‬
‫ﻗﻠﻴﻠﺔ ؛ ﳝﻜﻦ ﺍﻻﻟﺘﻘﺎﺀ ﻋﻠﻴﻬﺎ ﺑﺎﳌﺼﺎﳊﺔ ﻭﺍﳌﻬﺎﺩﻧﺔ ؟‬
‫ﺇﻥ ﺍﻟﺬﻳﻦ ﳛﺎﻭﻟﻮﻥ ﲤﻴﻴﻊ ﻫﺬﻩ ﺍﳌﻔﺎﺻﻠﺔ ﺍﳊﺎﲰﺔ ‪ ،‬ﺑﺎﺳﻢ ﺍﻟﺘﺴﺎﻣﺢ ﻭﺍﻟﺘﻘﺮﻳﺐ ﺑﲔ ﺃﻫﻞ ﺍﻷﺩﻳﺎﻥ ﺍﻟـﺴﻤﺎﻭﻳﺔ ‪،‬‬
‫ﳜﻄﺌﻮﻥ ﻓﻬﻢ ﻣﻌﲎ ﺍﻷﺩﻳﺎﻥ ﻛﻤﺎ ﳜﻄﺌﻮﻥ ﻓﻬﻢ ﻣﻌﲎ ﺍﻟﺘﺴﺎﻣﺢ ‪ .‬ﻓﺎﻟﺪﻳﻦ ﻫﻮ ﺍﻟﺪﻳﻦ ﺍﻷﺧﲑ ﻭﺣﺪﻩ ﻋﻨﺪ ﺍﷲ ‪.‬‬
‫ﻭﺍﻟﺘﺴﺎﻣﺢ ﻳﻜﻮﻥ ﰲ ﺍﳌﻌﺎﻣﻼﺕ ﺍﻟﺸﺨﺼﻴﺔ ‪ ،‬ﻻ ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻻﻋﺘﻘﺎﺩﻱ ﻭﻻ ﰲ ﺍﻟﻨﻈﺎﻡ ﺍﻻﺟﺘﻤﺎﻋﻲ ‪. .‬‬
‫ﺇ‪‬ﻢ ﳛﺎﻭﻟﻮﻥ ﲤﻴﻴﻊ ﺍﻟﻴﻘﲔ ﺍﳉﺎﺯﻡ ﰲ ﻧﻔﺲ ﺍﳌﺴﻠﻢ ﺑﺄﻥ ﺍﷲ ﻻ ﻳﻘﺒﻞ ﺩﻳﻨﺎ ﺇﻻ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﺑﺄﻥ ﻋﻠﻴﻪ ﺃﻥ ﳛﻘـﻖ‬
‫ﻣﻨﻬﺞ ﺍﷲ ﺍﳌﻤﺜﻞ ﰲ ﺍﻹﺳﻼﻡ ﻭﻻ ﻳﻘﺒﻞ ﺩﻭﻧﻪ ﺑﺪﻳﻼ ؛ ﻭﻻ ﻳﻘﺒﻞ ﻓﻴﻪ ﺗﻌﺪﻳﻼ ‪ -‬ﻭﻟﻮ ﻃﻔﻴﻔﺎ ‪ -‬ﻫـﺬﺍ ﺍﻟـﻴﻘﲔ‬
‫ﺍﻟﺬﻱ ﻳﻨﺸﺌﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻫﻮ ﻳﻘﺮﺭ‪:‬‬
‫)ﺇﻥ ﺍﻟﺪﻳﻦ ﻋﻨﺪ ﺍﷲ ﺍﻹﺳﻼﻡ( ‪. .‬‬
‫)ﻭﻣﻦ ﻳﺒﺘﻎ ﻏﲑ ﺍﻹﺳﻼﻡ ﺩﻳﻨﺎ ﻓﻠﻦ ﻳﻘﺒﻞ ﻣﻨﻪ( ‪. .‬‬
‫)ﻭﺍﺣﺬﺭﻫﻢ ﺃﻥ ﻳﻔﺘﻨﻮﻙ ﻋﻦ ﺑﻌﺾ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺇﻟﻴﻚ( ‪) . .‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟـﺬﻳﻦ ﺁﻣﻨـﻮﺍ ﻻ ﺗﺘﺨـﺬﻭﺍ ﺍﻟﻴﻬـﻮﺩ‬
‫ﻭﺍﻟﻨﺼﺎﺭﻯ ﺃﻭﻟﻴﺎﺀ ‪. .‬‬

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 ‫‪٩٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺑﻌﺾ ﻭﻣﻦ ﻳﺘﻮﳍﻢ ﻣﻨﻜﻢ ﻓﺈﻧﻪ ﻣﻨﻬﻢ( ‪ . .‬ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻤﺔ ﺍﻟﻔﺼﻞ ‪ . .‬ﻭﻻ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﻣﻦ‬
‫ﲤﻴﻊ ﺍﳌﺘﻤﻴﻌﲔ ﻭﲤﻴﻴﻌﻬﻢ ﳍﺬﺍ ﺍﻟﻴﻘﲔ !‬
‫ﺇﻥ ﺍﻹﺳﻼﻡ ﻳﻜﻠﻒ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﻘﻴﻢ ﻋﻼﻗﺎﺗﻪ ﺑﺎﻟﻨﺎﺱ ﲨﻴﻌﺎ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﻌﻘﻴﺪﺓ ‪ .‬ﻓﺎﻟﻮﻻﺀ ﻭﺍﻟﻌﺪﺍﺀ ﻻ ﻳﻜﻮﻧﺎﻥ‬
‫ﰲ ﺗﺼﻮﺭ ﺍﳌﺴﻠﻢ ﻭﰲ ﺣﺮﻛﺘﻪ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ ﺇﻻ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ‪. .‬‬
‫ﻭﻣﻦ ﰒ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻘﻮﻡ ﺍﻟﻮﻻﺀ ‪ -‬ﻭﻫﻮ ﺍﻟﺘﻨﺎﺻﺮ ‪ -‬ﺑﲔ ﺍﳌﺴﻠﻢ ﻭﻏﲑ ﺍﳌـﺴﻠﻢ ؛ ﺇﺫ ﺃ‪‬ﻤـﺎ ﻻ ﳝﻜـﻦ ﺃﻥ‬
‫ﻳﺘﻨﺎﺻﺮﺍ ﰲ ﳎﺎﻝ ﺍﻟﻌﻘﻴﺪﺓ ‪. .‬‬
‫ﻭﻻ ﺣﱴ ﺃﻣﺎﻡ ﺍﻹﳊﺎﺩ ﻣﺜﻼ ‪ -‬ﻛﻤﺎ ﻳﺘﺼﻮﺭ ﺑﻌﺾ ﺍﻟﺴﺬﺝ ﻣﻨﺎ ﻭﺑﻌﺾ ﻣﻦ ﻻ ﻳﻘﺮﺅﻭﻥ ﺍﻟﻘﺮﺁﻥ ! ‪ -‬ﻭﻛﻴـﻒ‬
‫ﻳﺘﻨﺎﺻﺮﺍﻥ ﻭﻟﻴﺲ ﺑﻴﻨﻬﻤﺎ ﺃﺳﺎﺱ ﻣﺸﺘﺮﻙ ﻳﺘﻨﺎﺻﺮﺍﻥ ﻋﻠﻴﻪ ؟‬
‫ﺇﻥ ﺑﻌﺾ ﻣﻦ ﻻ ﻳﻘﺮﺅﻭﻥ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻭﻻ ﻳﻌﺮﻓﻮﻥ ﺣﻘﻴﻘﺔ ﺍﻹﺳﻼﻡ ؛ ﻭﺑﻌﺾ ﺍﳌﺨﺪﻭﻋﲔ ﺃﻳﻀﺎ ‪. .‬‬
‫ﻳﺘﺼﻮﺭﻭﻥ ﺃﻥ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﺩﻳﻦ !‬
‫ﻛﻤﺎ ﺃﻥ ﺍﻹﳊﺎﺩ ﻛﻠﻪ ﺇﳊﺎﺩ !‬
‫ﻭﺃﻧﻪ ﳝﻜﻦ ﺇﺫﻥ ﺃﻥ ﻳﻘﻒ "ﺍﻟﺘﺪﻳﻦ" ﲜﻤﻠﺘﻪ ﰲ ﻭﺟﻪ ﺍﻹﳊﺎﺩ ‪ .‬ﻷﻥ ﺍﻹﳊﺎﺩ ﻳﻨﻜﺮ ﺍﻟﺪﻳﻦ ﻛﻠـﻪ ‪ ،‬ﻭﳛـﺎﺭﺏ‬
‫ﺍﻟﺘﺪﻳﻦ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ‪. .‬‬
‫ﻭﻟﻜﻦ ﺍﻷﻣﺮ ﻟﻴﺲ ﻛﺬﻟﻚ ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ؛ ﻭﻻ ﰲ ﺣﺲ ﺍﳌﺴﻠﻢ ﺍﻟﺬﻱ ﻳﺘﺬﻭﻕ ﺍﻹﺳﻼﻡ ‪ .‬ﻭﻻ ﻳﺘﺬﻭﻕ‬
‫ﺍﻹﺳﻼﻡ ﺇﻻ ﻣﻦ ﻳﺄﺧﺬﻩ ﻋﻘﻴﺪﺓ ‪ ،‬ﻭﺣﺮﻛﺔ ‪‬ﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ‪ ،‬ﻹﻗﺎﻣﺔ ﺍﻟﻨﻈﺎﻡ ﺍﻹﺳﻼﻣﻲ ‪.‬‬
‫ﺇﻥ ﺍﻷﻣﺮ ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻭﰲ ﺣﺲ ﺍﳌﺴﻠﻢ ﻭﺍﺿﺢ ﳏﺪﺩ ‪. .‬‬
‫ﺍﻟﺪﻳﻦ ﻫﻮ ﺍﻹﺳﻼﻡ ‪. .‬‬
‫ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﺩﻳﻦ ﻏﲑﻩ ﻳﻌﺘﺮﻑ ﺑﻪ ﺍﻹﺳﻼﻡ ‪ . .‬ﻷﻥ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻳﻘﻮﻝ ﻫﺬﺍ ‪ .‬ﻳﻘﻮﻝ‪) :‬ﺇﻥ ﺍﻟﺪﻳﻦ ﻋﻨﺪ‬
‫ﺍﷲ ﺍﻹﺳﻼﻡ( ‪ . .‬ﻭﻳﻘﻮﻝ‪) :‬ﻭﻣﻦ ﻳﺒﺘﻎ ﻏﲑ ﺍﻹﺳﻼﻡ ﺩﻳﻨﺎ ﻓﻠﻦ ﻳﻘﺒﻞ ﻣﻨﻪ( ‪ . .‬ﻭﺑﻌﺪ ﺭﺳﺎﻟﺔ ﳏﻤﺪ ﺻـﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﱂ ﻳﻌﺪ ﻫﻨﺎﻙ ﺩﻳﻦ ﻳﺮﺿﺎﻩ ﺍﷲ ﻭﻳﻘﺒﻠﻪ ﻣﻦ ﺃﺣﺪ ﺇﻻ ﻫﺬﺍ "ﺍﻹﺳﻼﻡ" ‪ . .‬ﰲ ﺻﻮﺭﺗﻪ ﺍﻟﱵ ﺟﺎﺀ ‪‬ـﺎ‬
‫ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻣﺎ ﻛﺎﻥ ﻳﻘﺒﻞ ﻗﺒﻞ ﺑﻌﺜﺔ ﳏﻤﺪ ﻣﻦ ﺍﻟﻨﺼﺎﺭﻯ ﱂ ﻳﻌﺪ ﺍﻵﻥ ﻳﻘﺒﻞ ‪ .‬ﻛﻤﺎ ﺃﻥ ﻣـﺎ‬
‫ﻛﺎﻥ ﻳﻘﺒﻞ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻗﺒﻞ ﺑﻌﺜﺔ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﱂ ﻳﻌﺪ ﻳﻘﺒﻞ ﻣﻨﻬﻢ ﺑﻌﺪ ﺑﻌﺜﺘﻪ ‪. .‬‬
‫ﻭﻭﺟﻮﺩ ﻳﻬﻮﺩ ﻭﻧﺼﺎﺭﻯ ‪ -‬ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪ -‬ﺑﻌﺪ ﺑﻌﺜﻪ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻟﻴﺲ ﻣﻌﻨﺎﻩ ﺃﻥ ﺍﷲ‬
‫ﻳﻘﺒﻞ ﻣﻨﻬﻢ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ؛ ﺃﻭ ﻳﻌﺘﺮﻑ ﳍﻢ ﺑﺄ‪‬ﻢ ﻋﻠﻰ ﺩﻳﻦ ﺇﳍﻲ ‪. .‬‬
‫ﻟﻘﺪ ﻛﺎﻥ ﺫﻟﻚ ﻗﺒﻞ ﺑﻌﺜﺔ ﺍﻟﺮﺳﻮﻝ ﺍﻷﺧﲑ ‪. .‬‬
‫ﺃﻣﺎ ﺑﻌﺪ ﺑﻌﺜﺘﻪ ﻓﻼ ﺩﻳﻦ ‪ -‬ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻭﰲ ﺣﺲ ﺍﳌﺴﻠﻢ ‪ -‬ﺇﻻ ﺍﻹﺳﻼﻡ ‪. .‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﻳﻨﺺ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ ﻧﺼﺎ ﻏﲑ ﻗﺎﺑﻞ ﻟﻠﺘﺄﻭﻳﻞ ‪. .‬‬
‫ﺇﻥ ﺍﻹﺳﻼﻡ ﻻ ﻳﻜﺮﻫﻬﻢ ﻋﻠﻰ ﺗﺮﻙ ﻣﻌﺘﻘﺪﺍ‪‬ﻢ ﻭﺍﻋﺘﻨﺎﻕ ﺍﻹﺳﻼﻡ ‪. .‬‬
‫ﻷﻧﻪ )ﻻ ﺇﻛﺮﺍﻩ ﰲ ﺍﻟﺪﻳﻦ( ﻭﻟﻜﻦ ﻫﺬﺍ ﻟﻴﺲ ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﻳﻌﺘﺮﻑ ﲟﺎ ﻫﻢ ﻋﻠﻴﻪ "ﺩﻳﻨﹰﺎ ﻭﻳﺮﺍﻫﻢ ﻋﻠﻰ ﺩﻳﻦ" ‪. .‬‬

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 ‫‪٩١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻣﻦ ﰒ ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﺟﺒﻬﻪ ﺗﺪﻳﻦ ﻳﻘﻒ ﻣﻌﻬﺎ ﺍﻹﺳﻼﻡ ﰲ ﻭﺟﻪ ﺍﻹﳊﺎﺩ !‬
‫ﻫﻨﺎﻙ "ﺩﻳﻦ" ﻫﻮ ﺍﻹﺳﻼﻡ ‪ . .‬ﻭﻫﻨﺎﻙ "ﻻ ﺩﻳﻦ" ﻫﻮ ﻏﲑ ﺍﻹﺳﻼﻡ ‪ . .‬ﰒ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻼﺩﻳﻦ ‪ . .‬ﻋﻘﻴـﺪﺓ‬
‫ﺃﺻﻠﻬﺎ ﲰﺎﻭﻱ ﻭﻟﻜﻨﻬﺎ ﳏﺮﻓﻪ ‪ ،‬ﺃﻭ ﻋﻘﻴﺪﻩ ﺃﺻﻠﻬﺎ ﻭﺛﲏ ﺑﺎﻗﻴﻪ ﻋﻠﻰ ﻭﺛﻨﻴﺘﻬﺎ ‪ .‬ﺃﻭ ﺇﳊﺎﺩﹰﺍ ﻳﻨﻜﺮ ﺍﻷﺩﻳﺎﻥ ‪. .‬‬
‫ﲣﺘﻠﻒ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﻛﻠﻬﺎ ‪. .‬‬
‫ﻭﻟﻜﻨﻬﺎ ﲣﺘﻠﻒ ﻛﻠﻬﺎ ﻣﻊ ﺍﻹﺳﻼﻡ ‪ .‬ﻭﻻ ﺣﻠﻒ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻹﺳﻼﻡ ﻭﻻ ﻭﻻﺀ ‪. .‬‬
‫ﻭﺍﳌﺴﻠﻢ ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻫﺆﻻﺀ ؛ ﻭﻫﻮ ﻣﻄﺎﻟﺐ ﺑﺈﺣﺴﺎﻥ ﻣﻌﺎﻣﻠﺘﻬﻢ ‪ -‬ﻛﻤﺎ ﺳﺒﻖ ‪ -‬ﻣﺎ ﱂ ﻳـﺆﺫﻭﻩ‬
‫ﰲ ﺍﻟﺪﻳﻦ ؛ ﻭﻳﺒﺎﺡ ﻟﻪ ﺃﻥ ﻳﺘﺰﻭﺝ ﺍﶈﺼﻨﺎﺕ ﻣﻨﻬﻦ ‪ -‬ﻋﻠﻰ ﺧﻼﻑ ﻓﻘﻬﻲ ﻓﻴﻤﻦ ﺗﻌﺘﻘﺪ ﺑﺄﻟﻮﻫﻴـﺔ ﺍﳌـﺴﻴﺢ ﺃﻭ‬
‫ﺑﻨﻮﺗﻪ ‪ ،‬ﻭﻓﻴﻤﻦ ﺗﻌﺘﻘﺪ ﺍﻟﺘﺜﻠﻴﺚ ﺃﻫﻲ ﻛﺘﺎﺑﻴﻪ ﲢﻞ ﺃﻡ ﻣﺸﺮﻛﺔ ﲢﺮﻡ ‪ -‬ﻭﺣﱴ ﻣﻊ ﺍﻷﺧﺬ ﲟﺒﺪﺃ ﲢﻠﻴﻞ ﺍﻟﻨﻜـﺎﺡ‬
‫ﻋﺎﻣﻪ ‪. .‬‬
‫ﻓﺈﻥ ﺣﺴﻦ ﺍﳌﻌﺎﻣﻠﺔ ﻭﺟﻮﺍﺯ ﺍﻟﻨﻜﺎﺡ ‪ ،‬ﻟﻴﺲ ﻣﻌﻨﺎﻫﺎ ﺍﻟﻮﻻﺀ ﻭﺍﻟﺘﻨﺎﺻﺮ ﰲ ﺍﻟﺪﻳﻦ ؛ ﻭﻟﻴﺲ ﻣﻌﻨﺎﻫـﺎ ﺍﻋﺘـﺮﺍﻑ‬
‫ﺍﳌﺴﻠﻢ ﺑﺄﻥ ﺩﻳﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪ -‬ﺑﻌﺪ ﺑﻌﺜﺔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﻮ ﺩﻳﻦ ﻳﻘﺒﻠـﻪ ﺍﷲ ؛ ﻭﻳـﺴﺘﻄﻴﻊ‬
‫ﺍﻹﺳﻼﻡ ﺃﻥ ﻳﻘﻒ ﻣﻌﻪ ﰲ ﺟﺒﻬﺔ ﻭﺍﺣﺪﺓ ﳌﻘﺎﻭﻣﺔ ﺍﻹﳊﺎﺩ !‬
‫ﺇﻥ ﺍﻹﺳﻼﻡ ﻗﺪ ﺟﺎﺀ ﻟﻴﺼﺤﺢ ﺍﻋﺘﻘﺎﺩﺍﺕ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ؛ ﻛﻤﺎ ﺟﺎﺀ ﻟﻴﺼﺤﺢ ﺍﻋﺘﻘﺎﺩﺍﺕ ﺍﳌﺸﺮﻛﲔ ﻭﺍﻟﻮﺛﻨﻴﲔ‬
‫ﺳﻮﺍﺀ ‪.‬‬
‫ﻭﺩﻋﺎﻫﻢ ﺇﱃ ﺍﻹﺳﻼﻡ ﲨﻴﻌﹰﺎ ‪ ،‬ﻷﻥ ﻫﺬﺍ ﻫﻮ "ﺍﻟﺪﻳﻦ" ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ ﺍﷲ ﻏﲑﻩ ﻣﻦ ﺍﻟﻨﺎﺱ ﲨﻴﻌﹰﺎ ‪ .‬ﻭﳌﺎ ﻓﻬـﻢ‬
‫ﺍﻟﻴﻬﻮﺩ ﺃ‪‬ﻢ ﻏﲑ ﻣﺪﻋﻮﻳﻦ ﺇﱃ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﻛﱪ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺪﻋﻮﺍ ﺇﻟﻴﻪ ‪ ،‬ﺟﺎ‪‬ﻬﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ ﺑـﺄﻥ ﺍﷲ‬
‫ﻳﺪﻋﻮﻫﻢ ﺇﱃ ﺍﻹﺳﻼﻡ ‪ ،‬ﻓﺈﻥ ﺗﻮﻟﻮﺍ ﻋﻨﻪ ﻓﻬﻢ ﻛﺎﻓﺮﻭﻥ !‬
‫ﻭﺍﳌﺴﻠﻢ ﻣﻜﻠﻒ ﺃﻥ ﻳﺪﻋﻮﺍ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺇﱃ ﺍﻹﺳﻼﻡ ‪ ،‬ﻛﻤﺎ ﻳﺪﻋﻮ ﺍﳌﻠﺤﺪﻳﻦ ﻭﺍﻟﻮﺛﻨﻴﲔ ﺳﻮﺍﺀ ‪ .‬ﻭﻫﻮ ﻏـﲑ‬
‫ﻣﺄﺫﻭﻥ ﰲ ﺃﻥ ﻳﻜﺮﻩ ﺃﺣﺪﹰﺍ ﻣﻦ ﻫﺆﻻﺀ ﻭﻻ ﻫﺆﻻﺀ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ‪ .‬ﻷﻥ ﺍﻟﻌﻘﺎﺋﺪ ﻻ ﺗﻨﺸﺄ ﰲ ﺍﻟﻀﻤﺎﺋﺮ ﺑﺎﻹﻛﺮﺍﻩ‬
‫‪ .‬ﻓﺎﻹﻛﺮﺍﻩ ﰲ ﺍﻟﺪﻳﻦ ﻓﻮﻕ ﺃﻧﻪ ﻣﻨﻬﻲ ﻋﻨﻪ ‪ ،‬ﻫﻮ ﻛﺬﻟﻚ ﻻ ﲦﺮﻩ ﻟﻪ ‪.‬‬
‫ﻭﻻ ﻳﺴﺘﻘﻴﻢ ﺃﻥ ﻳﻌﺘﺮﻑ ﺍﳌﺴﻠﻢ ﺑﺄﻥ ﻣﺎ ﻋﻠﻴﻪ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪ -‬ﺑﻌﺪ ﺑﻌﺜﺔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﻮ ﺩﻳﻦ‬
‫ﻳﻘﺒﻠﻪ ﺍﷲ ‪ . .‬ﰒ ﻳﺪﻋﻮﻫﻢ ﻣﻊ ﺫﻟﻚ ﺇﱃ ﺍﻹﺳﻼﻡ ! ‪. .‬‬
‫ﺇﻧﻪ ﻻ ﻳﻜﻮﻥ ﻣﻜﻠﻔﹰﺎ ﺑﺪﻋﻮ‪‬ﻢ ﺇﱃ ﺍﻹﺳﻼﻡ ﺇﻻ ﻋﻠﻰ ﺃﺳﺎﺱ ﻭﺍﺣﺪ ؛ ﻫﻮ ﺃﻧﻪ ﻻ ﻳﻌﺘﺮﻑ ﺑﺄﻥ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﺩﻳﻦ‬
‫‪ .‬ﻭﺃﻧﻪ ﻳﺪﻋﻮﻫﻢ ﺇﱃ ﺍﻟﺪﻳﻦ ‪.‬‬
‫ﻭﺇﺫﺍ ﺗﻘﺮﺭﺕ ﻫﺬﻩ ﺍﻟﺒﺪﻳﻬﻴﺔ ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻜﻮﻥ ﻣﻨﻄﻘﻴﹰﺎ ﻣﻊ ﻋﻘﻴﺪﺗﻪ ﺇﺫﺍ ﺩﺧﻞ ﰲ ﻭﻻﺀ ﺃﻭ ﺗﻨﺎﺻﺮ ﻟﻠﺘﻤﻜﲔ ﻟﻠﺪﻳﻦ‬
‫ﰲ ﺍﻷﺭﺽ ‪ ،‬ﻣﻊ ﻣﻦ ﻻ ﻳﺪﻳﻦ ﺑﺎﻹﺳﻼﻡ ‪.‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﰲ ﺍﻹﺳﻼﻡ ﻗﻀﻴﻪ ﺍﻋﺘﻘﺎﺩﻳﻪ ﺇﳝﺎﻧﻴﻪ ‪ .‬ﻛﻤﺎ ﺃ‪‬ﺎ ﻗﻀﻴﻪ ﺗﻨﻈﻴﻤﻴﻪ ﺣﺮﻛﻴﻪ !‬
‫ﻣﻦ ﻧﺎﺣﻴﺔ ﺃ‪‬ﺎ ﻗﻀﻴﻪ ﺇﳝﺎﻧﻴﻪ ﺍﻋﺘﻘﺎﺩﻳﻪ ﳓﺴﺐ ﺃﻥ ﺍﻷﻣﺮ ﻗﺪ ﺻﺎﺭ ﻭﺍﺿﺤﹰﺎ ‪‬ﺬﺍ ﺍﻟﺒﻴـﺎﻥ ﺍﻟـﺬﻱ ﺃﺳـﻠﻔﻨﺎﻩ ‪،‬‬
‫ﻭﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻘﺎﻃﻌﺔ ﺑﻌﺪﻡ ﻗﻴﺎﻡ ﻭﻻﺀ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪.‬‬

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 ‫‪٩٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺃ‪‬ﺎ ﻗﻀﻴﺔ ﺗﻨﻈﻴﻤﻴﺔ ﺣﺮﻛﻴﺔ ﺍﻷﻣﺮ ﻭﺍﺿﺢ ﻛﺬﻟﻚ ‪. .‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺳﻌﻲ ﺍﳌﺆﻣﻦ ﻛﻠﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﺠﻪ ﺇﱃ ﺇﻗﺎﻣﺔ ﻣﻨﻬﺞ ﺍﷲ ﰲ ﺍﳊﻴﺎﺓ ‪ -‬ﻭﻫﻮ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﻳﻨﺺ ﻋﻠﻴﻪ‬
‫ﺍﻹﺳﻼﻡ ﻛﻤﺎ ﺟﺎﺀ ﺑﻪ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻜﻞ ﺗﻔﺼﻴﻼﺕ ﻭﺟﻮﺍﻧﺐ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ‪ ،‬ﻭﻫﻲ ﺗـﺸﻤﻞ‬
‫ﻛﻞ ﻧﺸﺎﻁ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﳊﻴﺎﺓ ‪ . .‬ﻓﻜﻴﻒ ﳝﻜﻦ ﺇﺫﻥ ﺃﻥ ﻳﺘﻌﺎﻭﻥ ﺍﳌﺴﻠﻢ ﰲ ﻫﺬﺍ ﺍﻟﺴﻌﻲ ﻣﻊ ﻣـﻦ ﻻ ﻳـﺆﻣﻦ‬
‫ﺑﺎﻹﺳﻼﻡ ﺩﻳﻨﺎ ﻭﻣﻨﻬﺠﺎ ﻭﻧﻈﺎﻣﺎ ﻭﺷﺮﻳﻌﺔ ؛ ﻭﻣﻦ ﻳﺘﺠﻪ ﰲ ﺳﻌﻴﻪ ﺇﱃ ﺃﻫﺪﺍﻑ ﺃﺧﺮﻯ ‪ -‬ﺇﻥ ﱂ ﺗﻜﻦ ﻣﻌﺎﺩﻳـﺔ‬
‫ﻟﻺﺳﻼﻡ ﻭﺃﻫﺪﺍﻓﻪ ﻓﻬﻲ ﻋﻠﻰ ﺍﻷﻗﻞ ﻟﻴﺴﺖ ﺃﻫﺪﺍﻑ ﺍﻹﺳﻼﻡ ‪ -‬ﺇﺫ ﺍﻹﺳﻼﻡ ﻻ ﻳﻌﺘﺮﻑ ‪‬ﺪﻑ ﻭﻻ ﻋﻤـﻞ ﻻ‬
‫ﻳﻘﻮﻡ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﻌﻘﻴﺪﺓ ﻣﻬﻤﺎ ﺑﺪﺍ ﰲ ﺫﺍﺗﻪ ﺻﺎﳊﺎ ‪) -‬ﻭﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺃﻋﻤﺎﳍﻢ ﻛﺮﻣﺎﺩ ﺍﺷﺘﺪﺕ ﺑﻪ ﺍﻟـﺮﻳﺢ‬
‫ﰲ ﻳﻮﻡ ﻋﺎﺻﻒ( ‪. .‬‬
‫ﻭﺍﻹﺳﻼﻡ ﻳﻜﻠﻒ ﺍﳌﺴﻠﻢ ﺃﻥ ﳜﻠﺺ ﺳﻌﻴﻪ ﻛﻠﻪ ﻟﻺﺳﻼﻡ ‪. .‬‬
‫ﻭﻻ ﻳﺘﺼﻮﺭ ﺇﻣﻜﺎﻥ ﺍﻧﻔﺼﺎﻝ ﺃﻳﺔ ﺟﺰﺋﻴﺔ ﰲ ﺍﻟﺴﻌﻲ ﺍﻟﻴﻮﻣﻲ ﰲ ﺣﻴﺎﺓ ﺍﳌﺴﻠﻢ ﻋﻦ ﺍﻹﺳﻼﻡ ‪. .‬‬
‫ﻻ ﻳﺘﺼﻮﺭ ﺇﻣﻜﺎﻥ ﻫﺬﺍ ﺇﻻ ﻣﻦ ﻻ ﻳﻌﺮﻑ ﻃﺒﻴﻌﺔ ﺍﻹﺳﻼﻡ ﻭﻃﺒﻴﻌﺔ ﺍﳌﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ ‪. .‬‬
‫ﻭﻻ ﻳﺘﺼﻮﺭ ﺃﻥ ﻫﻨﺎﻙ ﺟﻮﺍﻧﺐ ﰲ ﺍﳊﻴﺎﺓ ﺧﺎﺭﺟﺔ ﻋﻦ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﳝﻜﻦ ﺍﻟﺘﻌﺎﻭﻥ ﻓﻴﻬﺎ ﻣـﻊ ﻣـﻦ ﻳﻌـﺎﺩﻱ‬
‫ﺍﻹﺳﻼﻡ ‪ ،‬ﺃﻭ ﻻ ﻳﺮﺿﻰ ﻣﻦ ﺍﳌﺴﻠﻢ ﺇﻻ ﺃﻥ ﻳﺘﺮﻙ ﺇﺳﻼﻣﻪ ‪ ،‬ﻛﻤﺎ ﻧﺺ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ ﻋﻠﻰ ﻣﺎ ﻳﻄﻠﺒﻪ ﺍﻟﻴﻬـﻮﺩ‬
‫ﻭﺍﻟﻨﺼﺎﺭﻯ ﻣﻦ ﺍﳌﺴﻠﻢ ﻟﲑﺿﻮﺍ ﻋﻨﻪ ! ‪. .‬‬
‫ﺇﻥ ﻫﻨﺎﻙ ﺍﺳﺘﺤﺎﻟﺔ ﺍﻋﺘﻘﺎﺩﻳﺔ ﻛﻤﺎ ﺃﻥ ﻫﻨﺎﻙ ﺍﺳﺘﺤﺎﻟﺔ ﻋﻤﻠﻴﺔ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ ‪. .‬‬
‫ﻭﻟﻘﺪ ﻛﺎﻥ ﺍﻋﺘﺬﺍﺭ ﻋﺒﺪﺍﷲ ﺑﻦ ﺃﰊ ﺑﻦ ﺳﻠﻮﻝ ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻟﺬﻳﻦ ﰲ ﻗﻠﻮ‪‬ﻢ ﻣﺮﺽ ‪ ،‬ﻋﻦ ﻣﺴﺎﺭﻋﺘﻪ ﻭﺍﺟﺘﻬﺎﺩﻩ‬
‫ﰲ ﺍﻟﻮﻻﺀ ﻟﻴﻬﻮﺩ ‪ ،‬ﻭﺍﻻﺳﺘﻤﺴﺎﻙ ﲝﻠﻔﻪ ﻣﻌﻬﺎ ‪ ،‬ﻫﻲ ﻗﻮﻟﻪ‪:‬ﺇﻧﲏ ﺭﺟﻞ ﺃﺧﺸﻰ ﺍﻟﺪﻭﺍﺋﺮ !‬
‫ﺇﱐ ﺃﺧﺸﻰ ﺃﻥ ﺗﺪﻭﺭ ﻋﻠﻴﻨﺎ ﺍﻟﺪﻭﺍﺋﺮ ﻭﺃﻥ ﺗﺼﻴﺒﻨﺎ ﺍﻟﺸﺪﺓ ‪ ،‬ﻭﺃﻥ ﺗﱰﻝ ﺑﻨﺎ ﺍﻟﻀﺎﺋﻘﺔ ‪ . .‬ﻭﻫﺬﻩ ﺍﳊﺠـﺔ ﻫـﻲ‬
‫ﻋﻼﻣﺔ ﻣﺮﺽ ﺍﻟﻘﻠﺐ ﻭﺿﻌﻒ ﺍﻹﳝﺎﻥ ‪. .‬‬
‫ﻓﺎﻟﻮﱄ ﻫﻮ ﺍﷲ ؛ ﻭﺍﻟﻨﺎﺻﺮ ﻫﻮ ﺍﷲ ؛ ﻭﺍﻻﺳﺘﻨﺼﺎﺭ ﺑﻐﲑﻩ ﺿﻼﻟﺔ ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻋﺒﺚ ﻻ ﲦﺮﺓ ﻟﻪ ‪ . .‬ﻭﻟﻜﻦ ﺣﺠﺔ‬
‫ﺍﺑﻦ ﺳﻠﻮﻝ ‪ ،‬ﻫﻲ ﺣﺠﺔ ﻛﻞ ﺍﺑﻦ ﺳﻠﻮﻝ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺰﻣﺎﻥ ؛ ﻭﺗﺼﻮﺭﻩ ﻫﻮ ﺗﺼﻮﺭ ﻛﻞ ﻣﻨﺎﻓﻖ ﻣﺮﻳﺾ ﺍﻟﻘﻠﺐ‬
‫‪ ،‬ﻻ ﻳﺪﺭﻙ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ ‪. .‬‬
‫ﻭﻛﺬﻟﻚ ﻧﻔﺮ ﻗﻠﺐ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﻣﻦ ﻭﻻﺀ ﻳﻬﻮﺩ ﺑﻌﺪ ﻣﺎ ﺑﺪﺍ ﻣﻨﻬﻢ ﻣﺎ ﺑﺪﺍ ‪ .‬ﻷﻧﻪ ﻗﻠﺐ ﻣﺆﻣﻦ ﻓﺨﻠـﻊ‬
‫ﻭﻻﺀ ﺍﻟﻴﻬﻮﺩ ﻭﻗﺬﻑ ﺑﻪ ‪ ،‬ﺣﻴﺚ ﺗﻠﻘﺎﻩ ﻭﺿﻢ ﻋﻠﻴﻪ ﺻﺪﺭﻩ ﻭﻋﺾ ﻋﻠﻴﻪ ﺑﺎﻟﻨﻮﺍﺟﺬ ﻋﺒﺪﺍﷲ ﺑﻦ ﺃﰉ ﺑﻦ ﺳﻠﻮﻝ !‬
‫ﺇ‪‬ﻤﺎ ‪‬ﺠﺎﻥ ﳐﺘﻠﻔﺎﻥ ‪ ،‬ﻧﺎﺷﺌﺎﻥ ﻋﻦ ﺗﺼﻮﺭﻳﻦ ﳐﺘﻠﻔﲔ ‪ ،‬ﻭﻋﻦ ﺷﻌﻮﺭﻳﻦ ﻣﺘﺒﺎﻳﻨﲔ ‪ ،‬ﻭﻣﺜﻞ ﻫﺬﺍ ﺍﻻﺧـﺘﻼﻑ‬
‫ﻗﺎﺋﻢ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺰﻣﺎﻥ ﺑﲔ ﻗﻠﺐ ﻣﺆﻣﻦ ﻭﻗﻠﺐ ﻻ ﻳﻌﺮﻑ ﺍﻹﳝﺎﻥ !‬
‫ﻭﻳﻬﺪﺩ ﺍﻟﻘﺮﺁﻥ ﺍﳌﺴﺘﻨﺼﺮﻳﻦ ﺑﺄﻋﺪﺍﺀ ﺩﻳﻨﻬﻢ ‪ ،‬ﺍﳌﺘﺄﻟﺒﲔ ﻋﻠﻴﻬﻢ ‪ ،‬ﺍﳌﻨﺎﻓﻘﲔ ﺍﻟﺬﻳﻦ ﻻ ﳜﻠﺼﻮﻥ ﷲ ﺍﻋﺘﻘﺎﺩﻫﻢ ﻭﻻ‬
‫ﻭﻻﺀﻫﻢ ﻭﻻ ﺍﻋﺘﻤﺎﺩﻫﻢ ‪ ) . .‬ﺍﻟﻈﻼﻝ (‬

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 ‫‪٩٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫‪ -٣‬ﻟﻘﺪ ﺻﺎﺭ ﻛﺜﲑ ﻣﻨﻬﻢ ﲢﺖ ﺍﻷﺳﺮ ﻧﺘﻴﺠﺔ ﻟﺬﻟﻚ ﺣﻴﺚ ﻻ ﳝﻠﻜﻮﻥ ﺃﺳﻠﺤﺔ ﺛﻘﻴﻠﺔ ﻟﲑﺩﻭﺍ ﻋﻠﻰ ﺃﻭﻟﺌﻚ‬
‫ﺍﻟﻔﺠﺎﺭ ﻓﻤﺎﺫﺍ ﻓﻌﻞ ﺃﺑﻮ ﻣﺼﻌﺐ ﻭﻫﻮ ﰲ ﺃﺣﻠﻚ ﺍﻟﻈﺮﻭﻑ ؟؟‬
‫ﻓﻬﻞ ﺗﺮﻙ ﺃﺗﺒﺎﻋﻪ ﻭﻓﺮ ﲜﻠﺪﻩ ﻛﻤﺎ ﻳﻔﻌﻞ ﺍﻟﻜﺜﲑﻭﻥ ؟؟‬
‫ﻫﻞ ﺍﺳﺘﺴﻠﻢ ﻟﻠﻐﺰﺍﺓ ﻭﺍﻟﻄﻐﺎﺓ ؟؟‬
‫ﻛﻞ ﺫﻟﻚ ﱂ ﳛﺪﺙ ﻭﱂ ﳜﻄﺮ ﺑﺒﺎﻟﻪ ﻛﺎﻥ ﳘﻪ ﺍﻷﻭﻝ ﺍﺳﺘﻨﻘﺎﺫ ﺍﻷﺳﺮﻯ ﻓﻤﺎﺫﺍ ﻓﻌﻞ ﺇﺫﻥ ؟؟‬
‫ﻳﻘﻮﻝ ﺃﺣﺪ ﻣﺮﺍﻓﻘﻴﻪ ‪ :‬ﻟﻘﺪ ﳉﺄ ﺇﱃ ﻣﻠﻚ ﺍﳌﻠﻮﻙ ﺣﻴﺚ ﺗﻮﺿﺄ ﻭﺻﻠﻰ ﺭﻛﻌﺘﲔ ﰒ ﺩﻋﺎ ﺑﺈﳊﺎﺡ ﻭﺃﻛﺜـﺮ ﻣـﻦ‬
‫ﺍﻟﺒﻜﺎﺀ ﺃﻥ ﻳﻔﺮﺝ ﺍﷲ ﻋﻨﻬﻢ ﺣﱴ ﺃﺷﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﻛﺎﻥ ﻣﻌﻪ ﻭﺑﻌﺪﻫﺎ ﺟﺎﺀ ﺍﻟﻔﺮﺝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‬
‫ﺟﺎﺀ ﺍﻟﻔﺮﺝ ﻣﻦ ﺍﻟﺬﻱ ﻳﺴﻤﻊ ﻭﻳﺮﻯ‬
‫ﺽ ﹶﺃِﺇﹶﻟ ‪‬ﻪ ﻣ‪‬ـ ‪‬ﻊ‬
‫ﺠ ‪‬ﻌﹸﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺧﹶﻠﻔﹶﺎﺀ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﻒ ﺍﻟﺴ‪‬ﻮ َﺀ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺸ ‪‬‬
‫ﻀ ﹶﻄ ‪‬ﺮ ِﺇﺫﹶﺍ ‪‬ﺩﻋ‪‬ﺎ ‪‬ﻩ ‪‬ﻭ‪‬ﻳ ﹾﻜ ِ‬
‫ﺐ ﺍﹾﻟﻤ‪ ‬‬
‫ﻣﻦ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ‪ } :‬ﹶﺃﻣ‪‬ﻦ ‪‬ﻳﺠِﻴ ‪‬‬
‫ﺍﻟﱠﻠ ِﻪ ﹶﻗﻠِﻴﻠﹰﺎ ﻣ‪‬ﺎ ‪‬ﺗ ﹶﺬ ﱠﻛﺮ‪‬ﻭ ﹶﻥ{ )‪ (٦٢‬ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ‬
‫ﺐ ﹶﻟ ﹸﻜ ‪‬ﻢ ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﺴ‪‬ﺘ ﹾﻜِﺒﺮ‪‬ﻭ ﹶﻥ ‪‬ﻋ ‪‬ﻦ ِﻋﺒ‪‬ـﺎ ‪‬ﺩﺗِﻲ ﺳ‪‬ـ‪‬ﻴ ‪‬ﺪ ‪‬ﺧﻠﹸﻮ ﹶﻥ‬
‫ﺠ ‪‬‬
‫ﻣﻦ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ‪ }:‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﺍ ‪‬ﺩﻋ‪‬ﻮﻧِﻲ ﹶﺃ ‪‬ﺳ‪‬ﺘ ِ‬
‫‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ﺩ‪‬ﺍ ِﺧﺮِﻳ ‪‬ﻦ{ )‪ (٦٠‬ﺳﻮﺭﺓ ﻏﺎﻓﺮ‬
‫ﺤ ‪‬ﻤ ِﺪ ِﻩ ‪‬ﻭ ﹶﻛﻔﹶﻰ ﺑِـ ِﻪ‬ ‫ﺕ ‪‬ﻭ ‪‬ﺳ‪‬ﺒ ‪‬ﺢ ِﺑ ‪‬‬‫ﺤ ‪‬ﻲ ﺍﱠﻟﺬِﻱ ﻟﹶﺎ ‪‬ﻳﻤ‪‬ﻮ ‪‬‬ ‫ﺟﺎﺀﻫﻢ ﺍﳌﺪﺩ ﻣﻦ ﺍﳊﻲ ﺍﻟﺬﻱ ﻻ ﳝﻮﺕ ‪ }:‬ﻭ‪‬ﺗ ‪‬ﻮ ﱠﻛ ﹾﻞ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﺏ ِﻋﺒ‪‬ﺎ ِﺩ ِﻩ ‪‬ﺧِﺒﲑ‪‬ﺍ{ )‪ (٥٨‬ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ‬ ‫ِﺑ ﹸﺬﻧ‪‬ﻮ ِ‬
‫ﺠ‪‬ﻴﻨ‪‬ﺎ ﺻ‪‬ﺎﻟِﺤ‪‬ﺎ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ِﺑ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ٍﺔ ‪‬ﻣﻨ‪‬ـﺎ‬
‫ﺟﺎﺀ ﻫﻢ ﺍﳌﺪﺩ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ‪ }:‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﺟ‪‬ﺎﺀ ﹶﺃ ‪‬ﻣ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﻱ ﺍﹾﻟ ‪‬ﻌﺰِﻳ ‪‬ﺰ{ )‪ (٦٦‬ﺳﻮﺭﺓ ﻫﻮﺩ‬ ‫ﻚ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ﹶﻘ ِﻮ ‪‬‬
‫ﻱ ‪‬ﻳ ‪‬ﻮ ِﻣِﺌ ٍﺬ ِﺇ ﱠﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫‪‬ﻭ ِﻣ ‪‬ﻦ ِﺧ ‪‬ﺰ ِ‬
‫ﻭﻫﻨﺎ ﺗﺘﺠﻠﻰ ﻟﻨﺎ ﺃﳘﻴﺔ ﺍﻟﺪﻋﺎﺀ ﻭﻻ ﺳﻴﻤﺎ ﰲ ﺍﻷﻭﻗﺎﺕ ﺍﻟﻌﺼﻴﺒﺔ‬
‫ﺸ ٍﲑ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻗﹶﺎ ﹶﻝ » ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ُﺀ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ِﻌﺒ‪‬ـﺎ ‪‬ﺩ ﹸﺓ‬
‫ﻓﻔﻲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨ ‪‬ﻌﻤ‪‬ﺎ ِﻥ ‪‬ﺑ ِﻦ ‪‬ﺑ ِ‬
‫ﺐ ﹶﻟ ﹸﻜ ‪‬ﻢ( «‪.‬‬ ‫ﺠ ‪‬‬ ‫)ﻗﹶﺎ ﹶﻝ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﺍ ‪‬ﺩﻋ‪‬ﻮﻧِﻰ ﹶﺃ ‪‬ﺳ‪‬ﺘ ِ‬
‫ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻓﻌﻠﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻮﻡ ﺑﺪﺭ ﻓﻔﻲ ﺍﻟﺒﺨﺎﺭﻱ ‪‬ﻋ ‪‬ﻦ ِﻋ ﹾﻜ ِﺮ ‪‬ﻣ ﹶﺔ ‪‬ﺑ ِﻦ ‪‬ﻋﻤ‪‬ﺎ ٍﺭ ﺣ‪‬ـ ‪‬ﺪﹶﺛﻨِﻰ‬
‫ﺏ ﻗﹶﺎ ﹶﻝ ﹶﻟﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﺑ ‪‬ﺪ ٍﺭ ﺡ ‪‬ﻭ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ‬ ‫ﺨﻄﱠﺎ ِ‬ ‫ﺱ ‪‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﺣ ‪‬ﺪﹶﺛﻨِﻰ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫ﺖ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬ ‫ﺤ‪‬ﻨ ِﻔ ‪‬ﻰ ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ِﺳﻤ‪‬ﺎ ‪‬ﻙ ﺍﹾﻟ ‪‬‬
‫ﺤ‪‬ﻨ ِﻔ ‪‬ﻰ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ِﻋ ﹾﻜﺮِ ‪‬ﻣ ﹸﺔ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﻤ‪‬ﺎ ٍﺭ ‪‬ﺣ ‪‬ﺪﹶﺛﻨِﻰ ﹶﺃﺑ‪‬ﻮ ‪‬ﺯ ‪‬ﻣ‪‬ﻴ ٍﻞ‬‫ﺲ ﺍﹾﻟ ‪‬‬ ‫ﻆ ﹶﻟ ‪‬ﻪ ‪ -‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﻳ‪‬ﻮ‪‬ﻧ ‪‬‬‫ﺏ ‪ -‬ﻭ‪‬ﺍﻟﱠﻠ ﹾﻔ ﹸ‬‫‪‬ﺯ ‪‬ﻫ‪‬ﻴ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ‪‬ﺣ ‪‬ﺮ ٍ‬
‫ﺏ ﻗﹶﺎ ﹶﻝ ﹶﻟﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﺑ ‪‬ﺪ ٍﺭ‬‫ﺨﻄﱠﺎ ِ‬ ‫ﺱ ﻗﹶﺎ ﹶﻝ ‪‬ﺣ ‪‬ﺪﹶﺛﻨِﻰ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫ﺤ‪‬ﻨ ِﻔ ‪‬ﻰ ‪ -‬ﺣ ‪‬ﺪﹶﺛﻨِﻰ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬ ‫‪ -‬ﻫ ‪‬ﻮ ِﺳﻤ‪‬ﺎ ‪‬ﻙ ﺍﹾﻟ ‪‬‬
‫ﺸ ‪‬ﺮ‬
‫ﺴ ‪‬ﻌ ﹶﺔ ﻋ‪‬ـ ‪‬‬ ‫ﻼﹸﺛﻤِﺎﹶﺋ ٍﺔ ‪‬ﻭﺗِـ ‪‬‬ ‫ﺻﺤ‪‬ﺎ‪‬ﺑ ‪‬ﻪ ﹶﺛ ﹶ‬‫ﻒ ‪‬ﻭﹶﺃ ‪‬‬‫ﲔ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹶﺃﹾﻟ ‪‬‬ ‫ﺸ ِﺮ ِﻛ ‪‬‬ ‫‪‬ﻧ ﹶﻈ ‪‬ﺮ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ِ -‬ﺇﻟﹶﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺠ ‪‬ﺰ ﻟِﻰ‬
‫ﻒ ِﺑ ‪‬ﺮ‪‬ﺑ ِﻪ » ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﹶﺃ‪‬ﻧ ِ‬
‫ﺠ ‪‬ﻌ ﹶﻞ ‪‬ﻳ ‪‬ﻬِﺘ ‪‬‬
‫ﻼ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ﹾﻘ‪‬ﺒ ﹶﻞ ‪‬ﻧِﺒ ‪‬ﻰ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﺍﹾﻟ ِﻘ‪‬ﺒﹶﻠ ﹶﺔ ﹸﺛﻢ‪ ‬ﻣ ‪‬ﺪ ‪‬ﻳ ‪‬ﺪ‪‬ﻳ ِﻪ ﹶﻓ ‪‬‬ ‫‪‬ﺭ ‪‬ﺟ ﹰ‬
‫ﺽ «‪.‬‬ ‫ﻼ ِﻡ ﹶﻻ ‪‬ﺗ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﻓِﻰ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﻚ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟ ِﻌﺼ‪‬ﺎ‪‬ﺑ ﹸﺔ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍ ِﻹ ‪‬ﺳ ﹶ‬ ‫ﺕ ﻣ‪‬ﺎ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ‪‬ﺗﻨِﻰ ﺍﻟﻠﱠ ‪‬ﻬ ‪‬ﻢ ِﺇ ﹾﻥ ‪‬ﺗ ‪‬ﻬِﻠ ‪‬‬
‫ﻣ‪‬ﺎ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ‪‬ﺗﻨِﻰ ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺁ ِ‬
‫ﻂ ِﺭﺩ‪‬ﺍ ‪‬ﺅ ‪‬ﻩ ‪‬ﻋ ‪‬ﻦ ‪‬ﻣ‪‬ﻨ ِﻜ‪‬ﺒ‪‬ﻴ ِﻪ ﹶﻓﹶﺄﺗ‪‬ﺎ ‪‬ﻩ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑﻜﹾـ ٍﺮ ﹶﻓﹶﺄﺧ‪‬ـ ﹶﺬ ِﺭﺩ‪‬ﺍ َﺀ ‪‬ﻩ‬
‫ﺴ‪‬ﺘ ﹾﻘِﺒ ﹶﻞ ﺍﹾﻟ ِﻘ‪‬ﺒﹶﻠ ِﺔ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺳ ﹶﻘ ﹶ‬
‫ﻒ ِﺑ ‪‬ﺮ‪‬ﺑ ِﻪ ﻣ‪‬ﺎﺩ‪‬ﺍ ‪‬ﻳ ‪‬ﺪ‪‬ﻳ ِﻪ ‪‬ﻣ ‪‬‬
‫ﹶﻓﻤ‪‬ﺎﺯ‪‬ﺍ ﹶﻝ ‪‬ﻳ ‪‬ﻬِﺘ ‪‬‬
‫ﻚ ﻣ‪‬ـﺎ‬ ‫ﺠ ‪‬ﺰ ﻟﹶـ ‪‬‬ ‫ﻚ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ‪‬ﻴ‪‬ﻨ ِ‬
‫ﻚ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﹶﻓﹶﺄﹾﻟﻘﹶﺎ ‪‬ﻩ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ‪‬ﻨ ِﻜ‪‬ﺒ‪‬ﻴ ِﻪ ﹸﺛ ‪‬ﻢ ﺍﹾﻟ‪‬ﺘ ‪‬ﺰ ‪‬ﻣ ‪‬ﻪ ِﻣ ‪‬ﻦ ‪‬ﻭﺭ‪‬ﺍِﺋ ِﻪ‪ .‬ﻭﻗﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ‪‬ﻧِﺒ ‪‬ﻰ ﺍﻟﱠﻠ ِﻪ ﹶﻛﺬﹶﺍ ‪‬ﻙ ‪‬ﻣﻨ‪‬ﺎ ‪‬ﺷ ‪‬ﺪ‪‬ﺗ ‪‬‬

‫‪٩٣‬‬
 ‫‪٩٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻼِﺋﻜﹶـ ِﺔ‬
‫ﻒ ﻣِـ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ﹶ‬
‫ﺏ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹶﺃﻧ‪‬ﻰ ‪‬ﻣ ِﻤ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ﺑِـﹶﺄﹾﻟ ٍ‬
‫ﺠﺎ ‪‬‬
‫ﺴ‪‬ﺘﻐِﻴﺜﹸﻮ ﹶﻥ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ‪‬ﻙ ﹶﻓﹶﺄ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟ ﱠﻞ )ِﺇ ﹾﺫ ‪‬ﺗ ‪‬‬
‫ﲔ(‬
‫‪‬ﻣ ‪‬ﺮ ِﺩِﻓ ‪‬‬
‫ﺃﳘﻴﺔ ﺍﻟﺘﻀﺮﻉ ﺍﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﺷﺪﺓ ﺍﻹﺳﺘﻌﺎﻧﺔ ﺑﻪ ‪:‬‬
‫ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﺃﻥ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﻳﻄﻤﺌﻦ ﺃﺻﺤﺎﺑﻪ ﺑﺄﻥ ﺍﻟﻨﺼﺮ ﳍﻢ ’ ﺣﱴ ﺃﻧﻪ ﻛـﺎﻥ ﻳـﺸﲑ ﺍﱃ‬
‫ﺃﻣﺎﻛﻦ ﻣﺘﻔﺮﻗﺔ ﻣﻦ ﺍﻷﺭﺽ ﻭﻳﻘﻮﻝ ‪:‬‬
‫ﻫﺬﺍ ﻣﺼﺮﻉ ﻓﻼﻥ ’ ﻭﻫﺬﺍ ﻣﺼﺮﻉ ﻓﻼﻥ ’ ﻭﻟﻘﺪ ﻭﻗﻊ ﺍﻷﻣﺮ ﻛﻤﺎ ﺃﺧﱪ ﻋﻠﻴﻪ ﺍﻟـﺼﻼﺓ ﻭ ﺍﻟـﺴﻼﻡ ’ ﻓﻤـﺎ‬
‫ﺗﺰﺣﺰﺡ ﺃﺣﺪ ﰱ ﻣﻘﺘﻠﻪ ﻋﻦ ﻣﻮﺿﻊ ﻳﺪﻩ ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ‪.‬‬
‫ﻭﻣﻊ ﺫﻟﻚ ﻓﻘﺪ ﺭﺃﻳﻨﺎﻩ ﻳﻘﻒ ﻃﻮﺍﻝ ﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ ﰲ ﺍﻟﻌﺮﻳﺶ ﺍﻟﺬﻱ ﺃﻗﻴﻢ ﻟﻪ ﳚﺄﺭ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺩﺍﻋﻴﹰﺎ ﻣﺘـﻀﺮﻋﹰﺎ‬
‫’ ﺑﺎﺳﻄﹰﺎ ﻛﻔﻴﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻳﻨﺎﺷﺪ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﻥ ﻳﺆﺗﻴﻪ ﻧﺼﺮﻩ ﺍﻟﺬﻱ ﻭﻋﺪ ﺣﱴ ﺳﻘﻂ ﻋﻨﻪ ﺭﺩﺍﺅﻩ ﻭﺃﺷﻔﻖ‬
‫ﻋﻠﻴﻪ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ’ ﻭﺍﻟﺘﺰﻣﻪ ﻗﺎﺋﻼ ‪ :‬ﻛﻔﻰ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ’ ﺇﻥ ﺍﷲ ﻣﻨﺠﺰ ﻟﻚ ﻣﺎ ﻭﻋﺪ ’ ﻓﻠﻤـﺎﺫﺍ ﻛـﻞ‬
‫ﻫﺬﻩ ﺍﻟﻀﺮﺍﻋﺔ ﻣﺎ ﺩﺍﻡ ﺃﻧﻪ ﻣﻄﻤﺌﻦ ﺍﱃ ﺩﺭﺟﺔ ﺃﻧﻪ ﻗﺎﻝ ‪:‬‬
‫ﻟﻜﺄﱏ ﺃﻧﻈﺮ ﺇﱃ ﻣﺼﺎﺭﻉ ﺍﻟﻘﻮﻡ ’ ﻭﺃﻧﻪ ﺣﺪﺩ ﻣﺼﺎﺭﻉ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺍﻷﺭﺽ ؟‬
‫ﻭﺍﳉﻮﺍﺏ ‪:‬‬
‫ﺃﻥ ﺍﻃﻤﺌﻨﺎﻥ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭ ﺇﳝﺎﻧﻪ ﺑﺎﻟﻨﺼﺮ ’ ﺇﳕﺎ ﻛﺎﻥ ﺗﺼﺪﻳﻘﹰﺎ ﻣﻨﻪ ﻟﻠﻮﻋﺪ ﺍﻟﺬﻯ ﻭﻋﺪ ﺍﷲ ﺑـﻪ‬
‫ﺭﺳﻮﻟﻪ ’ ﻭﻻ ﺷﻚ ﺍﻥ ﺍﷲ ﻻ ﳜﻠﻒ ﺍﳌﻴﻌﺎﺩ ’ ﻭﺭﲟﺎ ﺃﻭﺣﻰ ﺇﻟﻴﻪ ﺧﱪ ﺍﻟﻨﺼﺮ ﰱ ﺗﻠﻚ ﺍﳌﻮﻗﻌﺔ ‪.‬‬
‫ﺃﻣﺎ ﺍﻻﺳﺘﻐﺮﺍﻕ ﰱ ﺍﻟﺘﻀﺮﻉ ﻭ ﺍﻟﺪﻋﺎﺀ ﻭ ﺑﺴﻂ ﺍﻟﻜﻒ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ’ ﻓﺘﻠﻚ ﻫﻰ ﻭﻇﻴﻔﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﱴ ﺧﻠﻖ ﻣﻦ‬
‫ﺃﺟﻠﻬﺎ ﺍﻹﻧﺴﺎﻥ ’ ﻭﺫﻟﻚ ﻫﻮ ﲦﻦ ﺍﻟﻨﺼﺮ ﰱ ﻛﻞ ﺣﺎﻝ ‪.‬‬
‫ﻓﻤﺎ ﺍﻟﻨﺼﺮ‪ -‬ﻣﻬﻤﺎ ﺗﻮﺍﻓﺮﺕ ﺍﻟﻮﺳﺎﺋﻞ ﻭ ﺍﻷﺳﺒﺎﺏ ‪ -‬ﺇﻻ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﻭ ﺑﺘﻮﻓﻴﻘﻪ ’ ﻭﺍﷲ ﻋﺰ ﻭﺟـﻞ ﻻ‬
‫ﻳﺮﻳﺪ ﻣﻨﺎ ﺇﻻ ﺃﻥ ﻧﻜﻮﻥ ﻋﺒﻴﺪﹰﺍ ﻟﻪ ﺑﺎﻟﻄﺒﻊ ﻭ ﺍﻻﺧﺘﻴﺎﺭ ’ ﻭﻣﺎ ﺗﻘﺮﺏ ﻣﺘﻘﺮﺏ ﺍﱃ ﺍﷲ ﺑﺼﻒ ﺃﻋﻈﻢ ﻣﻦ ﺻـﻔﺔ‬
‫ﺍﻟﻌﺒﻮﺩﻳﺔ’ﻭﻣﺎ ﺍﺳﺘﺄﻫﻞ ﺇﻧﺴﺎﻥ ﺑﻮﺍﺳﻄﺔ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻂ ﺍﺳﺘﺠﺎﺑﺔ ﺩﻋﺎﺀ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ’ ﻛﻤﻦ ﺍﺳـﺘﺄﻫﻞ ﺫﻟـﻚ‬
‫ﻯ ﻭﻳﺘﱪﻗﻊ ﺑﻪ ﺑﲔ ﻳﺪﻯ ﺍﷲ ﺗﻌﺎﱃ ‪.‬‬
‫ﺑﻮﺍﺳﻄﺔ ﺫﻝ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻳﺘﺰ ‪‬‬
‫ﻭﻣﺎ ﻛﻞ ﺃﻧﻮﺍﻉ ﺍﳌﺼﺎﺋﺐ ﻭ ﺍﶈﻦ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﱴ ‪‬ﺪﺩ ﺍﻹﻧﺴﺎﻥ ﰱ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺃﻭ ﺗـﱰﻝ ﺑـﻪ ’ ﺇﻻ ﺃﺳـﺒﺎﺏ‬
‫ﻭﻋﻮﺍﻣﻞ ﺗﻨﺒﻬﻪ ﻟﻌﺒﻮﺩﻳﺘﻪ ’ ﻭﺗﺼﺮﻑ ﺁﻣﺎﻟﻪ ﻭﻓﻜﺮﻩ ﺇﱃ ﻋﻈﻤﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺑﺎﻫﺮ ﻗﺪﺭﺗﻪ ’ ﻛﻰ ﻳﻔـﺮ‬
‫ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻳﺒﺴﻂ ﺃﻣﺎﻣﻪ ﺿﻌﻔﻪ ﻭ ﻋﺒﻮﺩﻳﺘﻪ ’ ﻭﻳﺴﺘﺠﲑ ﺑﻪ ﻣﻦ ﻛﻞ ﻓﺘﻨﺔ ﻭﺑـﻼﺀ ’ ﻭﺇﺫﺍ ﺍﺳـﺘﻴﻘﻆ‬
‫ﺍﻹﻧﺴﺎﻥ ﰱ ﺣﻴﺎﺗﻪ ﳍﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻧﺼﺒﻎ ﺳﻠﻮﻛﻪ ‪‬ﺎ ’ ﻓﻘﺪ ﻭﺻﻞ ﺇﱃ ﺍﳊﺪ ﺍﻟﺬﻯ ﺃﻣﺮ ﺍﷲ ﻋﺒﺎﺩﻩ ﲨﻴﻌـﹰﺎ ﺃﻥ‬
‫ﻳﻘﻔﻮﺍ ﻋﻨﺪﻩ ﻭﻳﻨﺘﻬﻮﺍ ﺇﻟﻴﻪ ‪.‬‬
‫ﻓﻬﺬﻩ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﱴ ﺍﲣﺬﺕ ﻣﻈﻬﺮﻫﺎ ﺍﻟﺮﺍﺋﻊ ﰱ ﻃﻮﻝ ﺩﻋﺎﺀ ﺍﻟﻨﱮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺷـﺪﺓ ﺿـﺮﺍﻋﺘﻪ ﻭ‬
‫ﻣﻨﺎﺷﺪﺗﻪ ﻟﺮﺑﻪ ﺃﻥ ﻳﺆﺗﻴﻪ ﺍﻟﻨﺼﺮ ’ ﻫﻰ ﺍﻟﺜﻤﻦ ﺍﻟﺬﻯ ﺍﺳﺘﺤﻖ ﺑﻪ ﺫﻟﻚ ﺍﻟﺘﺄﻳﻴﺪ ﺍﻹﳍﻲ ﺍﻟﻌﻈﻴﻢ ﰱ ﺗﻠﻚ ﺍﳌﻌﺮﻛﺔ ’‬
‫ﻭﻗﺪ ﻧﺼﺖ ﻋﻠﻰ ﺫﻟﻚ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺇﺫ ﺗﻘﻮﻝ ‪ ):‬ﺇﺫ ﺗﺴﺘﻐﻴﺜﻮﻥ ﺭﺑﻜﻢ ﻓﺎﺳﺘﺠﺎﺏ ﻟﻜﻢ ﺃﱏ ﳑﺪﻛﻢ ﺑﺄﻟﻒ ﻣﻦ‬

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 ‫‪٩٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﳌﻼﺋﻜﺔ ﻣﺮﺩﻓﲔ ( ’ ﻭﻳﻘﻴﻨﺎ ﻣﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪‬ﺬﻩ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ﻋﺰ ﻭﺟﻞ ’ ﻛﺎﻥ ﻭﺍﺛﻘـﹰﺎ ﺑﺎﻟﻨـﺼﺮ‬
‫ﻣﻄﻤﺌﻨﹰﺎ ﺇﱃ ﺃﻥ ﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﻤﺴﻠﻤﲔ ’ ﰒ ﻗﺎﺭﻥ ﻣﻈﻬﺮ ﻫﺬﻩ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﱴ ﲡﻠﺖ ﰱ ﻣﻮﻗﻔﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻭﻧﺘﺎﺋﺞ ﺫﻟﻚ ’ ﻣﻊ ﻣﻈﻬﺮ ﺫﻟﻚ ﺍﻟﻄﻐﻴﺎﻥ ﻭﺍﻟﺘﺠﱪ ﺍﻟﺬﻯ ﲡﻠﻰ ﰱ ﻣﻮﻗﻒ ﺃﰉ ﺟﻬﻞ ﺣﻴﻨﻤﺎ ﻗﺎﻝ ‪:‬‬
‫ﻟﻦ ﻧﺮﺟﻊ ﺣﱴ ﻧﺮﺩ ﻣﺎﺀ ﺑﺪﺭ ﻓﻨﻨﺤﺮ ﺍﳉﺰﺭ ﻭﻧﻄﻌﻢ ﺍﻟﻄﻌﺎﻡ ﻭﻧﺴﻘﻰ ﺍﳋﻤﺮ ﻭﺗﻌﺰﻑ ﻋﻠﻴﻨﺎ ﺍﻟﻘﻴﺎﻥ ’ ﻭﺗﺴﻤﻊ ﺑﻨﺎ‬
‫ﺍﻟﻌﺮﺏ ﻭ ﲟﺴﲑﻧﺎ ﻭﲨﻌﻨﺎ ﻓﻼ ﻳﺰﺍﻟﻮﻥ ﻳﻬﺎﺑﻮﻧﻨﺎ ’ ﻭﻧﺘﺎﺋﺞ ﺫﻟﻚ ﺍﻟﺘﺠﱪ ﻭ ﺍﳉﱪﻭﺕ ‪! ...‬‬
‫ﻟﻘﺪ ﻛﺎﻧﺖ ﻧﺘﻴﺠﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭ ﺍﳋﻀﻮﻉ ﷲ ﺗﻌﺎﱃ ﻋﺰﺓ ﻗﻌﺴﺎﺀ ﻭﳎﺪﹰﺍ ﺷﺎﳐﹰﺎ ﺧﻀﻊ ﳍﻤﺎ ﺟﺒﲔ ﺍﻟﺪﻧﻴﺎ ﺑﺄﺳﺮﻫﺎ‬
‫’ ﻭﻟﻘﺪ ﻛﺎﻧﺖ ﻧﺘﻴﺠﺔ ﺍﻟﻄﻐﻴﺎﻥ ﻭ ﺍﳉﱪﻭﺕ ﺍﻟﺰﺍﺋﻔﲔ ﻗﱪﹰﺍ ﻣﻦ ﺍﻟﻀﻴﻌﺔ ﻭ ﺍﳍﻮﺍﻥ ﺃﻗﻴﻢ ﻷﺭﺑﺎ‪‬ﻤﺎ ﺣﻴﺚ ﻛـﺎﻧﻮﺍ‬
‫ﺳﻴﺘﺴﺎﻗﻮﻥ ﻓﻴﻪ ﺍﳋﻤﺮ ﻭﺗﻌﺰﻑ ﻋﻠﻴﻬﻢ ﺍﻟﻘﻴﺎﻥ ’ ﻭﺗﻠﻚ ﻫﻰ ﺳﻨﺔ ﺍﷲ ﰱ ﺍﻟﻜﻮﻥ ﻛﻠﻤﺎ ﺗﻼﻗـﺖ ﺍﻟﻌﺒﻮﺩﻳـﺔ ﷲ‬
‫ﺧﺎﻟﺼﺔ ﻣﻊ ﺟﱪﻭﺕ ﻭ ﻃﻐﻴﺎﻥ ﺯﺍﺋﻔﲔ )ﻓﻘﻪ ﺍﻟﺴﲑﺓ (‬
‫‪ -٤‬ﻋﺒﻘﺮﻳﺘﻪ ﺍﻟﻌﺴﻜﺮﻳﺔ‬
‫ﺣﻴﺚ ﻗﺎﻝ ﳍﻢ ﺑﻌﺪ ﺍﻟﺪﻋﺎﺀ ﺃﺑﺸﺮ ﺑﺎﻟﻔﺮﺝ ﻭﺍﺧﺘﺎﺭ ﻋﺪﺩﺍ ﻣﻨﻬﻢ ﻭﻗﺎﺩﻫﻢ ﰒ ﺣﺎﻭﻝ ﻓﻜﻞ ﺍﳊﺼﺎﺭ ﻭﻗﺎﺗﻞ ﻭﻣـﻦ‬
‫ﻣﻌﻪ ﺑﻀﺮﺍﻭﺓ ﻭﺍﺳﺘﻄﺎﻋﻮﺍ ﺑﻔﻀﻞ ﺍﷲ ﺗﻌﺎﱃ ﻓﻚ ﺍﳊﺼﺎﺭ ﻋﻦ ﺇﺧﻮﺍ‪‬ﻢ ﻭﻛﺬﻟﻚ ﻋﻦ ﺃﻧﻔـﺴﻬﻢ ﻭﺍﺳـﺘﻄﺎﻋﻮﺍ‬
‫ﺍﳋﺮﻭﺝ ﻣﻦ ﻫﲑﺍﺕ ﺇﱃ ﻗﻨﺪﻫﺎﺭ ﰲ ﺣﻮﺍﱄ ﺛﻼﲦﺎﺋﺔ ﺳﻴﺎﺭﺓ ﻭﳒﺎ‪‬ﻢ‬
‫ﺍﳊﻲ ﺍﻟﺬﻱ ﻻ ﳝﻮﺕ ﻭﻭﺻﻠﻮﺍ ﺇﱃ ﻗﻨﺪﻫﺎﺭ ﺑﺴﻼﻡ ﲪﺎﻫﻢ ﻣﻦ ﻗﺎﻝ ﳌﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‬
‫} ﻗﹶﺎ ﹶﻝ ﻟﹶﺎ ‪‬ﺗﺨ‪‬ﺎﻓﹶﺎ ِﺇ‪‬ﻧﻨِﻲ ‪‬ﻣ ‪‬ﻌ ﹸﻜﻤ‪‬ﺎ ﹶﺃ ‪‬ﺳ ‪‬ﻤ ‪‬ﻊ ‪‬ﻭﹶﺃﺭ‪‬ﻯ { )‪ (٤٦‬ﺳﻮﺭﺓ ﻃـﻪ‬
‫‪ -٥‬ﻭﻛﺬﻟﻚ ﺩﻓﺎﻋﻪ ﺍﳌﺴﺘﻤﻴﺖ ﻭﻣﻦ ﻣﻌﻪ ﰲ ﻗﻨﺪﻫﺎﺭ‬
‫ﻭﻗﺪ ﺿﺮﺏ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﻴﻪ ﺑﻘﺬﻳﻔﺔ ﻛﺎﺩﺕ ﺗﻮﺩﻱ ﺑﻪ ﻓﻜﺴﺮﺕ ﺃﺿﻼﻋﻪ ﻭﺃﺻﻴﺐ ﲜـﺮﺍﺡ ﺑﺎﻟﻐـﺔ ﰒ‬
‫ﻋﺎﻓﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨﻬﺎ ‪ ،‬ﰒ ﺧﺮﺝ ﺳﺮﺍ ﻭﲨﺎﻋﺘﻪ ﺇﱃ ﺑﺎﻛﺴﺘﺎﻥ ﻭﻫﻮ ﻳﺒﻜﻲ ﻋﻠﻰ ﻓـﺮﺍﻕ ﺍﳉﻬـﺎﺩ ﻭﺃﻫﻠـﻪ ﰲ‬
‫ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ‪،‬‬
‫ﻫﻜﺬﺍ ﻓﻠﺘﻜﻦ ﺍﻟﺮﺟﺎﻝ‬

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 ‫‪٩٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ – ﻓﻜﺮﻩ ﺍﳊﺮﻛﻲ ﺍﻟﺘﻨﻈﻴﻤﻲ‬

‫ﻟﻘﺪ ﺃﺻﺒﺢ ﻣﻦ ﺍﳊﺮﻛﻴﲔ ﺍﻟﻜﺒﺎﺭ ﻭﻣﻦ ﰒ ﻓﻘﺪ ﺃﺳﺲ ﲨﺎﻋﺔ ﻟﻪ ﰲ ﺑﺎﻛﺴﺘﺎﻥ ﻭﻭﺿﻊ ﳍﺎ ﺃﻣﲑﺍ‬
‫ﰒ ﺫﻫﺐ ﻹﻳﺮﺍﻥ ﺳﺮﺍ ﻭﺩﺧﻞ ﺇﱃ ﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﻫﻨﺎﻙ ﺃﺳﺲ ﰲ ﻃﻬﺮﺍﻥ ﲨﺎﻋﺔ ﺛﺎﻧﻴﺔ ﻭﻭﺿﻊ ﳍـﺎ‬
‫ﺃﻣﲑﺍ ﻭﳌﺎ ﻛﺎﻥ ﳜﻄﻂ ﻟﻠﺴﻔﺮ ﺇﱃ ﺍﻟﻌﺮﺍﻕ ﺃﻟﻘﻲ ﺍﻟﻘﺒﺾ ﻋﻠﻰ ﲨﺎﻋﺔ ﻣﻦ ﺃﺗﺒﺎﻋﻪ ﻭﺃﻭﺩﻋﻮﺍ ﺍﻟﺴﺠﻮﻥ ﺍﻟﺮﺍﻓـﻀﻴﺔ‬
‫ﻟﻌﺪﺓ ﺃﺷﻬﺮ ﰒ ﻓﺮﺝ ﺍﷲ ﻋﻨﻬﻢ ﻭﺍﺳﺘﻄﺎﻉ ﲝﻨﻜﺘﻪ ﻭﻋﺒﻘﺮﻳﺘﻪ ﺇﺧﺮﺍﺟﻬﻢ ﺳﺮﺍ ﻣﻦ ﺇﻳﺮﺍﻥ ﺇﱃ ﴰﺎﻝ ﺍﻟﻌﺮﺍﻕ ﺣﻴﺚ‬
‫ﲨﺎﻋﺔ ﺃﻧﺼﺎﺭ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻳﻦ ﻳﺘﺸﺎ‪‬ﻮﻥ ﻣﻌﻪ ﰲ ﺍﻷﻓﻜﺎﺭ‬
‫ﻭﻛﻞ ﺫﻟﻚ ﰎ ﺑﻔﻀﻞ ﺍﷲ ﺗﻌﺎﱃ ﻭﻛﺮﻣﻪ ﻭﻫﻮ ﻣﻦ ﺍﻟﻌﺠﺎﺋﺐ ﺣﻘﺎ‬
‫ﻭﻫﻨﺎ ﻧﻘﻮﻝ ‪:‬‬
‫‪-١‬ﺃﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﺍﳉﻤﺎﻋﺔ‬
‫ﺑﻌﺪ ﺃﻥ ﺳﻘﻄﺖ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻧﻔﺮﻁ ﻋﻘﺪ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﺩﺧﻞ ﺃﻫﻞ ﺍﻟﺴ‪‬ﻨﺔ ﰲ ﺇﺷﻜﺎﻟﻴ‪‬ﺔ ﻣﺎ ﺗﺰﺍﻝ ﺗﻌﺘـﱪ‬
‫ﻣﻌﻮ‪‬ﻗﹰﺎ ﳍﻢ ﻋﻦ ﺑﻠﻮﻍ ﺃﻫﺪﺍﻓﻬﻢ ﺃﻭ ﺍﻟﺘ‪‬ﻘﺪ‪‬ﻡ ﳓﻮﻫﺎ‪ ،‬ﻫﺬﻩ ﺍﻹﺷﻜﺎﻟﻴ‪‬ﺔ ﻫﻲ ﻣﻌﻀﻠﺔ ﺍﳉﻤﺎﻋﺔ ﻭﺷﺮﻋﻴ‪‬ﺘﻬﺎ‪ ،‬ﻭﻣﺎ ﻫﻲ‬
‫ﻗﻮ‪‬ﺓ ﺍﻹﻟﺰﺍﻡ ﰲ ﺍﻧﻀﻤﺎﻡ ﺍﳌﺮﺀ ﳍﺎ‪.‬‬
‫ﻛﺎﻥ ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﻳﻌﺘﱪﻭﻥ ﺃﻧ‪‬ﻪ ﲟﺠﺮ‪‬ﺩ ﻭﺟﻮﺩﻫﻢ ﲢﺖ ﺭﺍﻳﺔ ﺇﻣﺎﻡ ﳑﻜﹼﻦ‪ ،‬ﻳﺪﻳﻨﻮﻥ ﻟﻪ ﺑﺎﻟﻄﹼﺎﻋﺔ ﻭﺍﻟﻮﻻﺀ‪ ،‬ﻭﳝﺘﺜﻠﻮﻥ‬
‫ﻯ ﺃﻭﺳـﻊ‬ ‫ﺃﻣﺮﻩ ﻫﻢ ﺩﺍﺧﻠﻮﻥ ﲢﺖ ﻣﺴﻤ‪‬ﻰ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻓﻠﻢ ﻳﻜﻮﻧﻮﺍ ﲝﺎﺟﺔ ﺇﱃ ﲝﺚ ﻫﺬﺍ ﺍﻹﺷﻜﺎﻝ ﺇﱃ ﻣﺴﺘﻮ ‪‬‬
‫ﳑ‪‬ﺎ ﻫﻲ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻀﻴﻖ ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﻭﻋﺪﻡ ﴰﻮﻟﻴ‪‬ﺘﻪ‪ ،‬ﻭﻟﺒﻌﺪﻩ ﻋﻦ ﺍﻟﻔﻬﻢ ﺍﻟﺼ‪‬ﺤﻴﺢ ﻋﻦ ﻣﻔﻬﻮﻡ ﺍﳉﻤﺎﻋﺔ ﻛﻤﺎ ﻫﻮ‬
‫ﻣﻌﺮﻭﺽ ﺑﺎﻟﺸ‪‬ﺮﻉ ﻭﻛﻤﺎ ﻓﻬﻤﻪ ﺍﻟﺴ‪‬ﻠﻒ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﲟﺠﺮ‪‬ﺩ ﺳﻘﻮﻁ ﻫﺬﺍ ﺍﻟﺮ‪‬ﺍﺑﻂ ﺍﻟﻌﺎﻡ )ﺍﳋﻼﻓﺔ( ﺣﺎﺭ ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﰲ‬
‫ﺣ ﹼﻞ ﻫﺬﺍ ﺍﻹﺷﻜﺎﻝ ﻭﻣﺎ ﺯﺍﻟﻮﺍ ﰲ ﺣﲑﺓ ﺇﱃ ﺍﻵﻥ‪.‬‬
‫ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺍﻟﹼﺬﻱ ﻳﺪﺭﻙ ﻓﻴﻪ ﺍﻟﺒﺸﺮ ﲨﻴﻌﹼﺎ ﺃ ﹼﻥ ﺍﻟﺘ‪‬ﻔﺮ‪‬ﻕ ﺿﻌﻒ‪ ،‬ﻭﺃ ﹼﻥ ﺍﻟﺬﹼﺍﺗﻴ‪‬ﺔ ﻣﻬﻠﻜﺔ ﻭﺃ ﹼﻥ ﺍﻟﺪﻭﻝ ﻻ ﺗﺴﺘﻄﻴﻊ‬
‫ﺃﻥ ﲢﺎﻓﻆ ﻋﻠﻰ ﻛﻴﺎ‪‬ﺎ ﻭﲢﺼ‪‬ﻞ ﻃﻤﻮﺣﺎ‪‬ﺎ ﺇ ﹼﻻ ﺑﻮﺟﻮﺩﻫﺎ ﰲ ﺩﺍﺧﻞ ﲢﺎﻟﻔﺎﺕ ﻭﲡﻤ‪‬ﻌﺎﺕ‪ ،‬ﻭﺍﻟﻌﺎﱂ ﺍﻵﻥ ﻳﺮﻗﺐ‬
‫ﻣﻴﻼﺩ ﲡﻤ‪‬ﻊ ﻭﺍﺳﻊ ﻟﻴﺤﺎﻓﻆ ﻋﻠﻰ ﻣﻜﺘﺴﺒﺎﺗﻪ‪ ،‬ﻫﺬﺍ ﺍﻟﺘ‪‬ﺠﻤ‪‬ﻊ ﻫﻮ ﺃﻭﺭﻭﺑ‪‬ﺎ ﺍﳌﻮﺣ‪‬ﺪﺓ‪ ،‬ﻭﻣﻊ ﺃ ﹼﻥ ﺃﺳـﺒﺎﺏ ﺍﻟﺘ‪‬ﻔـﺮ‪‬ﻕ‬
‫ﻭﺍﻟﺘ‪‬ﻨﺎﺯﻉ ﺑﲔ ﻫﺬﻩ ﺍﻟﺪ‪‬ﻭﻝ ﻫﻲ ﻣﻦ ﺃﻋﻈﻢ ﻣﺎ ﻳﻮﺟﺪ ﺑﲔ ﺑﺸﺮ ﻣﻦ ﺍﺧﺘﻼﻓﺎﺕ‪ ،‬ﺇ ﹼﻻ ﺃﻧ‪‬ﻬﻢ ﺑﻄﺮﻳﻘﺔ ﺳﻨﻨﻴ‪‬ﺔ ﳛﺜﹼﻮﻥ‬
‫ﺍﳋﻄﻰ ﻟﺘﺠﺎﻭﺯ ﻫﺬﻩ ﺍﳌﻌﻮ‪‬ﻗﺎﺕ ﻭﺗﺬﻟﻴﻠﻬﺎ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﳊﻈﺔ ﺍﻟﻮﺣﺪﺓ ﻋﻠﻰ ﺷﻜ ٍﻞ ﻣﺎ ﻭﻃﺮﻳﻘﺔ ﻣﻘﺒﻮﻟﺔ ﻟﺪﻳﻬﻢ‪.‬‬
‫ﺃﻗﻮﻝ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺪﺭﻙ ﻓﻴﻪ ﻛﻔﹼﺎﺭ ﺍﻟﺒﺸﺮ ﻫﺬﻩ ﺍﻟﺴ‪‬ﻨﻦ ﻭﺃﳘﹼﻴﺘﻬﺎ ﻳﻮﺟﺪ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻣـﻦ ﻳﻘـﻮﻝ‬
‫ﺑﺒﺪﻋﻴ‪‬ﺔ ﺍﻟﺘ‪‬ﻨﻈﻴﻢ‪ ،‬ﻭﺃ ﹼﻥ ﺍﻻﻧﻀﻤﺎﻡ ﺇﱃ ﲨﺎﻋﺔ ﻣﺴﻠﻤﺔ ﻋﺎﻣﻠﺔ ﻫﻮ ﺑﺪﻋﺔ ﻭﺿﻼﻟﺔ‪ ،‬ﻭﺃ ﹼﻥ ﺳﻨ‪‬ﺔ ﺍﻟﺴﻠﻒ ﱂ ﻳﻜﻦ ﻓﻴﻬﺎ‬
‫ﻫﺬﻩ ﺍﻟﺼ‪‬ﻮﺭ ﺍﳊﺎﺩﺛﺔ ﻣﻦ ﺍﻟﺘ‪‬ﺠﻤ‪‬ﻌﺎﺕ ﻭﺍﻟﺘ‪‬ﻨﻈﻴﻤﺎﺕ‪ ،‬ﻭﻫﺆﻻﺀ ﻫﻢ ﺍﻷﻋﻠﻰ ﺻﻮﺗﹰﺎ ﺩﺍﺧﻞ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ‪،‬‬
‫ﻭﻫﻢ ﻛﻌﺎﺩ‪‬ﻢ ﻳﻀﺮﺑﻮﻥ ﺑﺴﻴﻒ ﺍﻟﺴ‪‬ﻠﻒ‪ ،‬ﻭﺑﺸﻌﺎﺭ ﻣﻠﻚ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﺪ‪‬ﻟﻴﻞ‪.‬‬
‫ﻭﻣﻊ ﺃ ﹼﻥ ﻗﻀﻴ‪‬ﺔ ﺍﳉﻤﺎﻋﺔ ﱂ ﺗﻜﻦ ﻣﻄﺮﻭﺣﺔ ﺇ ﹼﻻ ﺑﺸﻜﻞ ﻫﺰﻳﻞ ﻗﺒﻞ ﺣﺪﻭﺙ ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﺃﻱ ﻋﻠﻰ ﺻﻮﺭﺓ ﺃ ﹼﻥ‬
‫ﺐ ﻭﻣﺮﻏﻮﺏ‪ ،‬ﻭﻫﻮ ﺃﻣﺮ ﻣﻮﲰ ‪‬ﻲ ﺣﺴﺐ ﺍﻟﻈﹼﺮﻭﻑ ﻭﺍﳊﺎﺟﺔ‪ ،‬ﻓﺈﺫﺍ ﻣـﺎ‬ ‫ﺍﻻﻧﻀﻤﺎﻡ ﰲ ﲨﺎﻋﺔ ﻫﻮ ﺃﻣﺮ ﻣﺴﺘﺤ ‪‬‬

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 ‫‪٩٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺗﻌﺎﺭﺽ ﺃﻣﺮ ﺍﳉﻤﺎﻋﺔ ﻭﺍﻻﻧﻀﻤﺎﻡ ﺇﻟﻴﻬﺎ ﻣﻊ ﺑﻌﺾ ﺍﻷﻫﻮﺍﺀ ﺃﻭ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﺬﺍﺗﻴ‪‬ﺔ ﺍﻧﺼﺮﻑ ﻋﻨﻬﺎ ﺍﳌﺴﻠﻢ ﻭﻫﻮ ﻻ‬
‫ﻳﺸﻌﺮ ﺑﺄﺩﱏ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻨ‪‬ﺪﻡ ﻭﺍﻟﺸ‪‬ﻌﻮﺭ ﺑﺎﻟﺬﹼﻧﺐ‪ ،‬ﺇ ﹼﻻ ﺃ ﹼﻥ ﻭﺟﻮﺩ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻘﺎﺋﻠـﺔ ﺑﺒﺪﻋﻴ‪‬ـﺔ‬
‫ﺍﻟﺘ‪‬ﻨﻈﻴﻢ ﻭﺍﻟﺘ‪‬ﺠﻤ‪‬ﻊ ﻭﻋﺪﻡ ﺷﺮﻋﻴ‪‬ﺘﻪ ﺃﺣﺪﺛﺖ ﻫﺰ‪‬ﺓ ﺩﺍﺧﻞ ﺍﻟﻔﺮﺩ ﺍﻟﺬﻱ ﻳﺴﻴ‪‬ﺮﻩ ﺍﻟﺪ‪‬ﻟﻴﻞ‪ ،‬ﺃﻭ ﺍﻟﺬﻱ ﳝﻠﻜﻪ ﺍﻟـﺸ‪‬ﻌﺎﺭ‪،‬‬
‫ﺣﱴ ﺃ ﹼﻥ ﺑﻌﺾ ﺍﻟ‪‬ﺘﻴ‪‬ﺎﺭﺍﺕ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ﺑﺪﺃﺕ ﺗﻄﺮﺡ ﻧﻔﺴﻬﺎ ﻋﻠﻰ ﺷﻜﻞ ﲨﺎﻋﺔ ﻭﺗﻨﻈﻴﻢ‪ ،‬ﻓﻴﻪ ﺑﻌﺾ ﻣﻘﻮ‪‬ﻣـﺎﺕ‬
‫ﺍﻟﺘ‪‬ﻨﻈﻴﻢ ﺍﻟﺒﺴﻴﻄﺔ ﻭﺍﻷﲜﺪﻳ‪‬ﺔ‪ ،‬ﺇ ﹼﻻ ﺃ‪‬ﺎ ﲢﺖ ﺿﻐﻂ ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ ﺍﺿﻄﺮ‪‬ﺕ ﺇﱃ ﲢﻠﻴﻞ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﺗﻨﺎﺯﻟﺖ ﻋـﻦ‬
‫ﻱ ﻣﺎ‪ ،‬ﺩﻭﺭﻩ ﻓﻘﻂ ﻧـﺸﺮ ﺍﻷﻓﻜـﺎﺭ‪ ،‬ﺃﻭ‬ ‫ﺑﻌﺾ ﺍﳌﻘﻮ‪‬ﻣﺎﺕ ﺣﺘ‪‬ﻰ ﺻﺎﺭﺕ ﺗﻄﺮﺡ ﻧﻔﺴﻬﺎ ﻋﻠﻰ ﺷﻜﻞ ﺗﻴ‪‬ﺎﺭ ﻓﻜﺮ ‪‬‬
‫ﺑﻌﺾ ﺍﻟﺘ‪‬ﻮﺟ‪‬ﻬﺎﺕ ﺩﻭﻥ ﺣﺼﻮﻝ ﺩﻋﻮﺓ ﺍﻟﺘ‪‬ﺠﻤ‪‬ﻊ ﻭﺍﻟﺘ‪‬ﻨﻈﻴﻢ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺼ‪‬ﻮﺭﺓ‪ ،‬ﻭﻫﻲ ﺻﻮﺭﺓ ﻧﺸﺮ ﺍﻷﻓﻜﺎﺭ ﻋﻠـﻰ‬
‫ﺷﻜﻞ ﻧﺜﺎﺭ ﻻ ﺭﺍﺑﻂ ﺗﻨﻈﻴﻤ ‪‬ﻲ ﳚﻤﻊ ﺑﻴﻨﻪ ﺗﻼ ﻗﻲ ﻗﺒﻮ ﹰﻻ ﺷﺪﻳﺪﹰﺍ ﻟﺪﻯ ﺍﳌﺴﻠﻢ ﺍﳌﺘﺨﻠﹼﻒ ﻓﻜﺮﹰﺍ ﻭﺇﺭﺍﺩﺓ‪ ،‬ﻓﻬﻮ ﺃﻣﺮ‬
‫ﻳﺴﻘﻂ ﻋﻨﻪ ﺗﺒﻌﻴ‪‬ﺔ ﺍﳌﺴﺎﺀﻟﺔ ﺃﻭ ﺍﻟﺘ‪‬ﻜﺎﻟﻴﻒ‪ ،‬ﹼﰒ ﻫﻮ ﻻ ﻳﻀﻄ ‪‬ﺮ ﰲ ﺑﻌﺾ ﺍﳌﻮﺍﻗﻒ ﺃﻥ ﻳـﺪﺍﻓﻊ ﻋـﻦ ﺍﳉﻤﺎﻋـﺔ‬
‫ﻛﻤﻔﻬﻮﻡ ﻭﻻ ﻋﻦ ﺍﳉﻤﺎﻋﺔ ﻛﻮﺟﻮﺩ ﺣﻘﻴﻘ ‪‬ﻲ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺼ‪‬ﻮﺭﺓ ﺍﻟﺴ‪‬ﻠﺒﻴﺔ ﻛﺬﻟﻚ ‪ -‬ﻭﻫـﻮ ﻃـﺮﺡ‬
‫ﺍﻟﻔﻜﺮ ﻛﺘﻴ‪‬ﺎﺭ ﺟﺎﻣﻊ ﻻ ﺗﻨﻈﻴﻢ ﻓﻴﻪ ‪ -‬ﻻ ﺗﻌﺘﱪ ﺷﺮﻋﻴ‪‬ﺔ ﰲ ﻧﻈﺮ ﺗﻴ‪‬ﺎﺭ ﺍﻟﺘ‪‬ﺨﻠﹼﻒ‪ ،‬ﻷﻧ‪‬ﻪ ﻫﻮ ﺻﻮﺭﺓ ﻣـﻦ ﺻـﻮﺭ‬
‫ﺍﻟﺘﻨﻈﻴﻢ ﺍﻟﺒﺪﻋﻴ‪‬ﺔ ﻋﻨﺪﻫﻢ ﻛﺬﻟﻚ‪ ،‬ﻭﻟﺬﻟﻚ ﱂ ﳛﺼﻞ ﻟﻪ ﺍﻟﺮ‪‬ﺿﺎ ﻭﺍﳌﻮﺍﻓﻘﺔ‪ ،‬ﻓﻬﻮ ﻣﻌـﺮ‪‬ﺽ ﻟﻠـﻬﺠﻮﻡ ﺩﻭﻣـﺎﹰ‪،‬‬
‫ﻭﻟﻠﺘ‪‬ﺒﺪﻳﻊ ﰲ ﻛ ﹼﻞ ﻭﻗﺖ‪ ،‬ﻭﻟﻌ ﹼﻞ ﺍﻟﺒﻌﺾ ﻣﺎ ﺯﺍﻝ ﻳﺮﺗﻜﺲ ﰲ ﺷﻬﻮﺍﺗﻪ ﻭﺃﻫﻮﺍﺋﻪ‪ ،‬ﻓﻬﻮ ﺣﲔ ﻳﻄـﺮﺡ ﺍﻟﺘ‪‬ﻨﻈـﻴﻢ‬
‫ﻳﻄﺮﺣﻪ ﻛﺄﻣ ٍﺮ ﻣﻨﻔﹼﺮ ﻏﲑ ﻣﻘﺒﻮﻝ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﺸ‪‬ﻌﺎﺭﺍﺕ ﺍﻟﹼﱵ ﺻﺎﺭﺕ ﻣﺄﻟﻮﻓﺔ ﻟﺪﻯ ﺍﳌﺴﻠﻢ ﺍﻟﺴﻨ‪‬ﻲ ﺍﳌﺘﺨﻠﹼﻒ‪ ،‬ﺃ ﹼﻥ ﺍﻹﺳـﻼﻡ ﻻ ﺣﺰﺑﻴ‪‬ـﺔ ﻓﻴـﻪ‪ ،‬ﺃﻭ ﺃ ﹼﻥ‬
‫ﺍﳊﺰﺑﻴ‪‬ﺔ ﺷﺮ‪ ،‬ﹼﰒ ﻳﺒﺪﺃ ﻳﻌﺪ‪‬ﺩ ﻣﻀﺎ ‪‬ﺭ ﺍﳊﺰﺑﻴ‪‬ﺔ ﻭﺷﺮﻭﺭﻫﺎ‪ ،‬ﺣﱴ ﻳﻬﻴﺄ ﻟﻠﻘﺎﺭﺉ ﺃ ﹼﻥ ﺍﳊﺰﺑﻴ‪‬ﺔ ﻫﻲ ﺷ ‪‬ﺮ ﺑﺬﺍ‪‬ﺎ ﻭﻻ ﺧﲑ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻧ‪‬ﻬﺎ ﻻ ﺗﻨﺸﺊ ﺇ ﹼﻻ ﺍﻟﺒﺪﻋﺔ ﻭﺍﻟﻀ‪‬ﻼﻝ‪ ،‬ﻭﻫﻢ ﻳﻈﻨ‪‬ﻮﻥ ﺃ ﹼﻥ ﺍﻟﺘ‪‬ﻨﻈﻴﻢ ﻭﺍﻟﺘ‪‬ﺤﺰ‪‬ﺏ ﻻ ﺑـ ‪‬ﺪ ﺃﻥ ﻳﻨـﺸﺊ ﻫـﺬﻩ‬
‫ﺍﻷﺧﻄﺎﺀ‪ ،‬ﻭﻻ ﺧﺮﻭﺝ ﻣﻨﻬﺎ ﺇ ﹼﻻ ﺑﺄﻥ ﻳﺴﻠﻢ ﺍﻟﺮ‪‬ﺟﻞ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻳﻨﻔﺮﺩ ﺑﺎﻟﻌﻤﻞ ﻭﺍﻟﺘ‪‬ﻔﻜﲑ‪ ،‬ﻣﻊ ﺃ ﹼﻥ ﻫﺬﻩ ﺍﻷﺧﻄـﺎﺀ‬
‫ﺍﻟﹼﱵ ﺗﻨﺸﺄ ﰲ ﺍﻟﺘ‪‬ﺠﻤ‪‬ﻌﺎﺕ‪ ،‬ﻫﻲ ﺍﻟﹼﱵ ﺗﻜﺴﺐ ﺍﻹﺳﻼﻡ ﻭﺗﺼﺒﻐﻪ ﺻﺒﻐﺔ ﺍﻟﻌﻤﻠﻴ‪‬ﺔ ﻭﺍﳌﻮﺿﻮﻋﻴ‪‬ﺔ‪ ،‬ﻓﺼﻼﺓ ﺍﳉﻤﺎﻋـﺔ‬
‫ﻼ ﻫﻲ ﲡﻤ‪‬ﻊ ﻭﲢﺰ‪‬ﺏ‪ ،‬ﻓﻴﻬﺎ ﺃﻣﲑ‪ ،‬ﻭﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻷﺗﺒﺎﻉ ﻋﻘﺪ‪ ،‬ﻭﻗﻮ‪‬ﺓ ﺍﻹﻟﺰﺍﻡ ﻓﻴﻪ ﺍﻟﻮﺟﻮﺏ ﻭﺍﻟﻔﺮﻳﻀﺔ‪ ،‬ﺣﺘ‪‬ﻰ‬ ‫ﻣﺜ ﹰ‬
‫ﺃ ﹼﻥ ﺍﻟﺘ‪‬ﺎﺑﻊ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻠﹼﺪ ﻭﻳﺴﲑ ﺑﺴﲑ ﺍﻟﻘﺎﺋﺪ ﺣﺘ‪‬ﻰ ﰲ ﺿﻌﻔﻪ ﻭﺧﻄﺌﻪ )ﺇﱃ ﺣ ‪‬ﺪ ﺑﻴ‪‬ﻨﻪ ﺍﻟﺸ‪‬ﺎﺭﻉ( ﻓﻠـﻮ ﺃ ﹼﻥ‬
‫ﺍﻹﻣﺎﻡ ﺻﻠﻰ ﻗﺎﻋﺪﹰﺍ ﻟﻌﺠﺰ ﺃﺻﺎﺑﻪ‪ ،‬ﻭﺍﳌﺄﻣﻮﻡ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻳﺼﻠﹼﻲ ﻗﺎﺋﻤﺎﹰ‪ ،‬ﻭﺟﺐ ﻋﻠـﻰ ﺍﳌـﺄﻣﻮﻡ ﺃﻥ ﻳـﺼﻠﹼﻲ‬
‫ﺟﺎﻟﺴﺎﹰ‪ ،‬ﻭﻟﻮ ﺃ ﹼﻥ ﺍﻹﻣﺎﻡ ﱂ ﳚﻠﺲ ﺍﳉﻠﺴﺔ ﺍﻟﻮﺳﻄﻰ ﻭﺗﺮﻛﻬﺎ ﻓﻌﻠﻰ ﺍﳌﺄﻣﻮﻡ ﻭﺟﻮﺑﹰﺎ ﺃﻥ ﻳﺘﺎﺑﻌﻪ ﻭﻻ ﻳﺘﺨﻠﹼﻒ ﻋﻨﻪ‪،‬‬
‫ﻭﻫﻲ ﺃﻣﻮﺭ ﻟﻮ ﻓﻌﻠﻬﺎ ﺍﳌﺮﺀ ﻣﻨﻔﺮﺩﹰﺍ ﻟﻜﺎﻥ ﻣﻘﺼ‪‬ﺮﹰﺍ ﺁﲦﹰﺎ ﻭﺭﺑ‪‬ﻤﺎ ﺗﺒﻄﻞ ﻋﻤﻠﻪ‪ ،‬ﻓﻠﻮ ﺻﻠﹼﻰ ﺍﳌﺮﺀ ﻣﻨﻔـﺮﺩﹰﺍ ﻭﺻـﻠﹼﻰ‬
‫ﺟﺎﻟﺴﹰﺎ ﻭﻫﻮ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﰲ ﺻﻼﺓ ﺍﻟﻔﺮﻳﻀﺔ ﻓﺈ ﹼﻥ ﺻﻼﺗﻪ ﻋﻨﺪ ﲨﻊ ﻣﻦ ﺍﻷﺋﻤ‪‬ﺔ ﺣﻜﻤﻬﺎ ﺍﻟﺒﻄﻼﻥ ﻟﺘﺮﻛـﻪ‬
‫ﺭﻛﻨﹰﺎ ﻣﻦ ﺃﺭﻛﺎ‪‬ﺎ‪ ،‬ﻛﺬﻟﻚ ﻫﻮ ﺁﰒ ﻟﻮ ﺗﺮﻙ ﺍﳉﻠﻮﺱ ﺍﻷﻭﺳﻂ ﰲ ﺍﻟﺼ‪‬ﻼﺓ ﺍﻟﺮ‪‬ﺑﺎﻋﻴ‪‬ﺔ ﻭﺍﻟﺜﹼﻼﺛﻴ‪‬ﺔ ﻋﻠﻰ ﺍﻟـﺼ‪‬ﺤﻴﺢ‪،‬‬
‫ﻭﻟﻜ ‪‬ﻦ ﻭﺟﻮﺩ ﺍﳌﺼﻠﹼﻲ ﰲ ﲨﺎﻋﺔ ﻏﻴ‪‬ﺮ ﺍﳊﻜﻢ‪ ،‬ﻭﺃﻭﺟﺪ ﻓﻘﻬﹰﺎ ﺟﺪﻳﺪﺍﹰ‪ ،‬ﻭﱂ ﻳﻘﻞ ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﻘﻼﺀ ﺃﻧ‪‬ﻪ ﺑـﺴﺒﺐ‬
‫ﻫﺬﺍ ﺍﻟﻔﻘﻪ ﺍﳉﺪﻳﺪ ﺍﻟﹼﺬﻱ ﺃﺣﺪﺛﺘﻪ ﺍﳉﻤﺎﻋﺔ ﰲ ﺻﻼ‪‬ﺎ ﳚﻌﻞ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﺷ ‪‬ﺮﹰﺍ ﻭﺃ ﹼﻥ ﺍﻟﺼ‪‬ﻼﺓ ﺍﳌﻨﻔﺮﺩﺓ ﻫـﻲ‬
‫ﺍﻷﻓﻀﻞ ﻭﺍﻷﻭﱃ‪ ،‬ﺑﻞ ﺑﻘﻴﺖ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﻭﺍﺟﺒﺔ ﻣﻦ ﻭﺍﺟﺒﺎﺕ ﺍﻟﺸ‪‬ﺮﻳﻌﺔ‪ ،‬ﻭﺷﻌﲑﺓ ﻣﻦ ﺷﻌﺎﺋﺮﻫﺎ ﺍﻟﻈﹼﺎﻫﺮﺓ‪.‬‬

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 ‫‪٩٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﱐ ﻷ ﹼﻥ ﺍﻟـﺸ‪‬ﻴﻄﺎﻥ‬
‫ﻭﻗﺪ ﳚﺪ ﺍﳌﺮﺀ ﰲ ﻧﻔﺴﻪ ﻗﻮ‪‬ﺓ ﻭﻫﻮ ﻣﻨﻔﺮﺩ ﺑﺪﻭﻥ ﲨﺎﻋﺔ ﻭﻫﻮ ﻭﻫﻢ ﻭﻇ ‪‬ﻦ ﻭﺗﻠﺒﻴﺲ ﺷـﻴﻄﺎ ﹼ‬
‫ﻛﺎﻟﺬﹼﺋﺐ ﻳﺄﻛﻞ ﻣﻦ ﺍﻟﻐﻨﻢ ﺍﻟﻘﺎﺻﻴﺔ‪.‬‬
‫ﹼﰒ ﺇ ﹼﻥ ﺍﳉﻤﺎﻋﺔ ﺗﻔﺮﺽ ﻋﻠﻰ ﺍﳌﺮﺀ ﺻﻮﺭﺓ ﺟﺪﻳﺪﺓ ﳊﻴﺎﺗﻪ ﲡﻌﻠﻪ ﺃﺳﻠﻢ‪ ‬ﺑﻀﻌﻔﻪ ﻣﻊ ﺍﳉﻤﺎﻋﺔ ﻣﻦ ﻗﻮ‪‬ﺗـﻪ ﻭﻫـﻮ‬
‫ﻣﻨﻔﺮﺩ‪ ،‬ﻭﻣﺴﲑﻩ ﻣﻌﻬﺎ ﻣﺜﻞ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻓﺈ ﹼﻥ ﺍﻟﺮ‪‬ﺟﻞ ﺣﲔ ﻳﺼﻠﹼﻲ ﰲ ﲨﺎﻋﺔ‪ ،‬ﻓﺈ ﹼﻥ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺃﻥ ﻻ ﻳﻄﻴﻞ‬
‫ﰲ ﺍﻟﺼ‪‬ﻼﺓ‪ ،‬ﺑﻞ ﻋﻠﻴﻪ ﺃﻥ ﳜ ﹼﻔﻒ ﻷ ﹼﻥ ﻭﺭﺍﺀﻩ ﺍﳌﺮﻳﺾ ﻭﺍﻟﻜﺒﲑ ﻭﺫﻭ ﺍﳊﺎﺟﺔ‪ ،‬ﻓﺎﳉﻤﺎﻋﺔ ﲡﻤﻊ ﺍﻟﻄﹼﺮﻳـﻖ ﻓﻔﻴﻬـﺎ‬
‫ﻱ ﺍﳉﻠﺪ ﻛﺬﻟﻚ‪ ،‬ﻓﻠﻮ ﺻﻠﹼﻰ ﻫﺬﺍ ﺍﳉﻠﺪ ﻣﻨﻔﺮﺩﹰﺍ ﻷﻃﺎﻝ ﻭﺃﻛﺜﺮ ﰲ ﺍﻟﻘﻴﺎﻡ ﻭﺍﻟﻘﻨﻮﺕ‪ ،‬ﻭﻟﻜﻦ ﺣﲔ ﻳـﺼﻠﹼﻲ‬ ‫ﺍﻟﻘﻮ ‪‬‬
‫ﻣﻊ ﺍﳉﻤﺎﻋﺔ ﻓﺈﻧ‪‬ﻪ ﻣﻘﻴ‪‬ﺪ ﺑﻄﻮﻝ ﺻﻼﺓ ﺍﻹﻣﺎﻡ ﻭﻗﺼﺮﻫﺎ‪ ،‬ﻭﻫﻲ ﻓﻀﻴﻠﺔ ﰲ ﺣﻘﹼﻪ ﻟﻜﻮﻧﻪ ﰲ ﲨﺎﻋﺔ‪ ،‬ﻷﻧ‪‬ﻬﺎ ﻣﻘﺼﺪ‬
‫ﻣﻦ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺎﺭﻉ ‪‬ﻮﻥ ﺑﻌﺾ ﺍﻷﻣﻮﺭ ﺇﱃ ﺟﺎﻧﺒﻬﺎ‪ ،‬ﻭﻻ ﻳﻨﻈﺮ ﺇﱃ ﺗﻠﻚ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻳﻈﻨ‪‬ﻬﺎ ﺑﻌﻀﻬﻢ ﻓﻮﺍﺋـﺪ‬
‫ﻟﻼﻧﻔﺮﺍﺩ ﻭﺍﻟﺬﹼﺍﺗﻴﺔ‪.‬‬
‫ﻗﺒﻞ ﺃﻥ ﻧﺪﺧﻞ ﰲ ﻣﻮﺿﻮﻉ ﺷﺮﻋﻴ‪‬ﺔ ﺍﳉﻤﺎﻋﺔ ﻭﺍﻟﺘ‪‬ﺤﺰ‪‬ﺏ ﻭﺍﻟﺘ‪‬ﻨﻈﻴﻢ ﻓﺈﻧﻨﺎ ﻣﺪﻋﻮ‪‬ﻳﻦ ﳍﺎﺗﲔ ﺍﻟﻨ‪‬ﻘﻄﺘﲔ ﺍﻟﻠﺘﲔ ﻻ ﺑ ‪‬ﺪ‬
‫ﻣﻨﻬﻤﺎ‪:‬‬
‫‪ -‬ﻫﻨﺎﻙ ﻓﺮﻕ ﺑﲔ ﺍﻟﻌﺼﺒﻴ‪‬ﺔ ﺍﳊﺰﺑﻴ‪‬ﺔ ﻭﺑﲔ ﺍﳊﺰﺑﻴ‪‬ﺔ ﻭﺍﻟﺘ‪‬ﺤﺰ‪‬ﺏ‪ ،‬ﻭﻟﻴﺲ ﺑﻴﻨﻬﻤﺎ ﺗﺮﺍﺑﻂ ﻭﻻ ﻋﻼﻗﺔ‪ ،‬ﻓﻘﺪ ﻳﻜـﻮﻥ‬
‫ﺍﻟﺮ‪‬ﺟﻞ ﻣﺘﻌﺼ‪‬ﺒﹰﺎ ﻟﻔﻜﺮﺓ ﻭﻫﻮ ﻏﲑ ﻣﺘﺤﺰ‪‬ﺏ‪ ،‬ﻭﻻ ﰲ ﺣﺰﺏ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺮ‪‬ﺟﻞ ﰲ ﺣﺰﺏ ﻭﺗﻨﻈﻴﻢ ﻭﻫﻮ ﻏﲑ‬
‫ﻣﺘﻌﺼ‪‬ﺐ‪ ،‬ﺑﻞ ﺇ ﹼﻥ ﺍﳉﻤﺎﻋﺔ ﻭﺍﻟﺘ‪‬ﻨﻈﻴﻢ ﺇﻥ ﻗﺎﻣﺖ ﻋﻠﻰ ﺳﻮﻕ ﺻﺤﻴﺤﺔ ﺗﻘﺘﻞ ﰲ ﺍﻟﺮ‪‬ﺟﻞ ﺃﻧﺎﻧﻴ‪‬ﺘﻪ ﻭﺗﻌﺼ‪‬ﺒﻪ ﻷﻧ‪‬ﻬـﺎ‬
‫ﲡﱪﻩ ﺩﻭﻣﹰﺎ ﻋﻠﻰ ﺍﻟﺘﻨﺎﺯﻝ ﻋﻦ ﺁﺭﺍﺋﻪ ﺍﻟﹼﱵ ﻳﺮﺍﻫﺎ ﺫﻫﺒﻴ‪‬ﺔ ﻋﻈﻴﻤﺔ ﻣﻘﺎﺑﻞ ﻣـﺎ ﺍﺳـﺘﻘ ‪‬ﺮ ﻋﻠﻴـﻪ ﺭﺃﻱ ﺍﳉﻤﺎﻋـﺔ‪،‬‬
‫ﺐ ﺭﺃﻳﻪ ﻭﺗﻌﺼ‪‬ﺒﻪ ﻟﻪ ﻭﺍﳌﺪﺍﻓﻌﺔ ﻋﻨﻪ ﲝ ‪‬ﻖ ﻭﺑﺎﻃﻞ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻌﺼﺒﻴ‪‬ﺔ ﺍﳌﻘﻴﺘـﺔ‬
‫ﻭﺍﻻﻧﻔﺮﺍﺩﻳ‪‬ﺔ ﻭﺍﻟﺬﹼﺍﺗﻴ‪‬ﺔ ﲡﺬﹼﺭ ﰲ ﺍﳌﺮﺀ ﺣ ‪‬‬
‫ﰲ ﺍﻟﺘ‪‬ﺠﻤ‪‬ﻌﺎﺕ ﻫﻲ ﻣﻦ ﺍﻟﻮﺭﺍﺛﺔ ﺍﻟﻨ‪‬ﻜﺪﺓ ﻟﻠﻔﺮﺩﻳ‪‬ﺔ ﺍﻟﺬﹼﺍﺗﻴ‪‬ﺔ‪ ،‬ﻭﻟﻜ ‪‬ﻦ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻨ‪‬ﺎﺱ ﻳﻈ ‪‬ﻦ ﺃ ﹼﻥ ﺍﳌﺮﺀ ﺣﲔ ﻳـﺪﺍﻓﻊ‬
‫ﻋﻦ ﻓﻜﺮﺓ ﻣ‪‬ﺎ ﻭﻳﻨﺎﻓﺢ ﻋﻨﻬﺎ‪ ،‬ﻫﻮ ﺑﺴﺒﺐ ﺗﺒﻨ‪‬ﻲ ﺣﺰﺑﻪ ﳍﺎ‪ ،‬ﻭﻫﺬﺍ ﺧﻄﺄ ﻓﺎﻟﻨ‪‬ﺎﺱ ﻳﺪﺍﻓﻌﻮﻥ ﻋﻦ ﺃﻓﻜـﺎﺭﻫﻢ ﻫـﻢ‪،‬‬
‫ﻭﻟﺘﺒﻨ‪‬ﻴﻬﻢ ﺗﻠﻚ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﻷﻧ‪‬ﻬﺎ ﺃﻓﻜﺎﺭ ﺣﺰ‪‬ﻢ ﻭﺗﻨﻈﻴﻤﻬﻢ‪ ،‬ﻟﻜ ‪‬ﻦ ﺑﻌﺾ ﺍﻟﻨ‪‬ﺎﺱ ﻣﺮﺗﺒﺘﻬﻢ ﺍﻟﺘ‪‬ﻘﻠﻴـﺪ‪ ،‬ﻭﺑﻌـﻀﻬﻢ‬
‫ﻣﺮﺗﺒﺘﻪ ﺍﻻﺗ‪‬ﺒﺎﻉ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻣﺮﺗﺒﺘﻪ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﻛ ﹼﻞ ﻣﺮﺗﺒﺔ ﻣﻦ ﻫﺬﻩ ﺍﳌﺮﺍﺗﺐ ﻫﻲ ﻣﺮﺍﺗﺐ ﻭﻣﻨﺎﺯﻝ ﻭﺩﺭﺟـﺎﺕ‬
‫ﺾ ﺍﻟﻨ‪‬ﻈﺮ ﻋـﻦ‬‫ﻛﺬﻟﻚ‪ ،‬ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺮ‪‬ﺟﻞ ﻫﻮ ﰲ ﻧﻔﺴﻪ ﻣﻘﻠﹼﺪﹰﺍ ﻓﻴﺪﺍﻓﻊ ﻋﻦ ﺗﻠﻚ ﺍﻷﻓﻜﺎﺭ ﻣﺪﺍﻓﻌﺔ ﺍﳌﻘﻠﹼﺪ‪ ،‬ﺑﻐ ‪‬‬
‫ﻛﻮﻧﻪ ﰲ ﺣﺰﺏ ﺃﻭ ﰲ ﻏﲑ ﺣﺰﺏ‪ ،‬ﻓﻌﻠﻴﻨﺎ ﺃﻥ ﻧﻨﻈﺮ ﺇﱃ ﺍﻟﻨ‪‬ﺎﺱ ﰲ ﻧﻘﺎﺷﻨﺎ ﻣﻌﻬﻢ ﺑﺎﻋﺘﺒﺎﺭﻫﻢ ﺃﻓﺮﺍﺩﹰﺍ ﻣﺴﺘﻘﻠﹼﲔ ﻻ‬
‫ﺑﺎﻋﺘﺒﺎﺭﻫﻢ ﺃﻓﺮﺍﺩﹰﺍ ﰲ ﲨﺎﻋﺎﺕ‪ ،‬ﻓﻴﻌﺎﻣﻞ ﻛ ﹼﻞ ﺍﻣﺮﺉ ﲝﺴﺒﻪ ﻭﺩﺭﺟﺘﻪ ﻣﻊ ﺍﻟﺘ‪‬ﻨﺒﻴﻪ ﺃ ﹼﻥ ﺍﳌﻘﻠﹼﺪ ﻗﺪ ﻧﺒ‪‬ﻪ ﺃﺋﻤ‪‬ﺘﻨﺎ ﻋﻠـﻰ‬
‫ﻋﺪﻡ ﺟﺪﻭﻯ ﻧﻘﺎﺷﻪ ﻭﻣﻨﺎﻗﺸﺘﻪ‪ ،‬ﻟﻜﻦ‪ ‬ﺣﻈﹼﻪ ﻣﻦ ﺍﻷﻣﺮ ﺍﻟﻨ‪‬ﺼﻴﺤﺔ ﻭﺍﻟﺘ‪‬ﺬﻛﲑ‪ ،‬ﻻ ﺍﳌﻨﺎﻇﺮﺓ ﻭﺍ‪‬ﺎﺩﻟﺔ‪.‬‬
‫‪ -‬ﺯﻋﻢ ﺑﻌﻀﻬﻢ ﺃ ﹼﻥ ﺍﻟﺘ‪‬ﺤﺰ‪‬ﺏ ﺗﻔﺮ‪‬ﻕ‪ ،‬ﻭﺃ ﹼﻥ ﺍﻟﺘ‪‬ﻨﻈﻴﻤﺎﺕ ﻭﺯ‪‬ﻋﺖ ﺍﻷﻣ‪‬ﺔ ﺃﻭﺯﺍﻋﹰﺎ ﻭﻓﺮﻗﺎﹰ‪ ،‬ﻭﻫﺬﺍ ﺧﻄﺄ ﺑﻴ‪‬ﻦ‪ ،‬ﻓـﺈ ﹼﻥ‬
‫ﺍﻟﺘ‪‬ﻔﺮ‪‬ﻕ ﰲ ﺍﻷﻣ‪‬ﺔ ﺣﺎﺩﺙ ﺑﺴﺒﺐ ﺃﻧﺎﻧﻴ‪‬ﺘﻬﻢ ﻭﻓﺮﺩﻳ‪‬ﺘﻬﻢ‪ ،‬ﻭﺍﻟﻔﺮﺩﻳ‪‬ﺔ ﻫﻲ ﺍﻟﹼﱵ ﺻﻨﻌﺖ ﰲ ﺍﻷﻣ‪‬ﺔ ﺃﻣﺮﺍﺿﻬﺎ‪ ،‬ﻭﺃﻓﺮﺯﺕ‬
‫ﺷﺮﻭﺭﻫﺎ‪.‬‬
‫ﺏ ﺃﻭﱃ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﻛ ﹼﻞ ﺍﻣﺮﺉ ﻋﻠﻰ ﻫﻮﺍﻩ‬
‫ﹼﰒ ﺗﻌﺎﻟﻮﺍ ﻟﻨﺮﻯ‪ ،‬ﻫﻞ ﺍﻷﻭﱃ ﺃﻥ ﺗﺘﺠﻤ‪‬ﻊ ﺍﻷﻣ‪‬ﺔ ﰲ ﺃﻟﻒ ﺗﻨﻈﻴﻢ ﻭﺣﺰ ٍ‬
‫ﻭﺷﺨﺼﻪ‪ ،‬ﺣﻴﺚ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺃﻟﻒ ﺃﻟﻒ ﺷﺨﺺ‪ ،‬ﻛ ﱞﻞ ﻋﻠﻰ ﺭﺃﺳﻪ ﻭﻫـﻮﺍﻩ‪ ،‬ﹼﰒ ﻫـﻞ ﺯﺍﺩ ﺩﻋـﺎﺓ ﻫـﺪﻡ‬

‫‪٩٨‬‬
 ‫‪٩٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﺘ‪‬ﻨﻈﻴﻤﺎﺕ ﻭﺍﻷﺣﺰﺍﺏ ﺇ ﹼﻻ ﺃﻥ ﺃﻭﺟﺪﻭﺍ ﰲ ﺩﺍﺧﻞ ﺃﻧﻔﺴﻬﻢ ﺃﺣﺰﺍﺑﹰﺎ ﺟﺪﻳﺪﺓ‪ ،‬ﻭﺗﻨﻈﻴﻤﺎﺕ ﻣﺘﻌﺪ‪‬ﺩﺓ؟ ﻫﺬﺍ ﺃﻣـﺮ‬
‫ﺲ ﺑﻪ ﻛ ﹼﻞ ﺇﻧﺴﺎﻥ‪.‬‬
‫ﻳﺮﺍﻩ ﻛ ﹼﻞ ﺃﺣﺪ ﻭﳛ ‪‬‬
‫ﻒ ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﳉﻤﺎﻋﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﻗﻠﻨﺎ ﺃ ﹼﻥ ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﺍﻵﻥ‬
‫ﺗﻜﻠﹼﻤﻨﺎ ﻋﻦ ﺇﺷﻜﺎﻟﻴ‪‬ﺔ ﺍﳉﻤﺎﻋﺔ ﺩﺍﺧﻞ ﺻ ‪‬‬
‫ﻣﻀﻄﺮﺑﻮﻥ ﰲ ﲢﺪﻳﺪ ﺍﳊﻜﻢ ﺍﻟﺸ‪‬ﺮﻋ ‪‬ﻲ ﻟﻠﺘ‪‬ﺤﺰ‪‬ﺏ‪ ،‬ﻭﺍﻻﻧﻀﻮﺍﺀ ﲢﺖ ﲨﺎﻋﺔ ﺇﺳﻼﻣﻴﺔ‪ ،‬ﻭﻗﺪ ﺑﻠﻎ ﺍﺿـﻄﺮﺍ‪‬ﻢ ﺃ ﹼﻥ‬
‫ﺑﻌﻀﻬﻢ ﻳﺮﻯ ﺃ ﹼﻥ ﺍﻟﺘﻨﻈﻴﻢ ﺑﺪﻋﺔ‪ ،‬ﻭﺁﺧﺮﻭﻥ ﻳﺮﻭﻥ ﻭﺟﻮ‪‬ﺎ‪ ،‬ﻭﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﻟﺘﻴ‪‬ﺎﺭﺍﺕ ﻣﻦ ﻳﺮﻯ ﺃﺣﻜﺎﻣﹰﺎ ﺗﺘـﺮﺍﻭﺡ‬
‫ﺑﲔ ﻫﺬﻳﻦ ﺍﳋﻄﹼﲔ‪ ،‬ﻭﻫﻮ ﺍﺿﻄﺮﺍﺏ ﻏﲑ ﻣﻘﺒﻮﻝ‪ ،‬ﺃﻓﺮﺯ ﻣﻔﺎﺳﺪ ﻭﺃﻣﺮﺍﺿﺎﹰ‪ ،‬ﻭﻣﻨﻊ ﺃﻫﻞ ﺍﻟـﺴ‪‬ﻨﺔ ﻣـﻦ ﲢﻘﻴـﻖ‬
‫ﺃﻫﺪﺍﻓﻬﻢ ﺃﻭ ﺍﻟﺘ‪‬ﻘﺪ‪‬ﻡ ﳓﻮﻫﺎ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﻋﻦ ﺍﳉﻤﺎﻋﺔ ﳛﺘﺎﺝ ﺇﱃ ﲝﻮﺙ ﺟﺎﺩ‪‬ﺓ‪ ،‬ﻭﺍﺳﺘﻨﻔﺎﺭ ﻋـﺎﻡ ﻷ ﹼﻥ ﻣﻮﺿـﻮﻉ‬
‫ﻱ ﻓﻜﺮﺓ ﻭﺟـﻮﺩﹰﺍ‬
‫ﺍﳉﻤﺎﻋﺔ ﻫﻮ ﺍﻟﻠﺒﻨﺔ ﺍﻷﻭﱃ ﻟﺘﺤﻘﻴﻖ ﺍﻟﻔﻜﺮﺓ ﻭﺍﻗﻌﹰﺎ ﻭﻭﺟﻮﺩﺍﹰ‪ ،‬ﻭﺑﺪﻭﻥ ﺍﳉﻤﺎﻋﺔ ﻟﻦ ﺗﺘﺤﻘﹼﻖ ﺃ ‪‬‬
‫ﻭﺑﻘﺎﺀً‪ ،‬ﻭﻟﻌﻠﹼﻨﺎ ﻧﺘﺬﻛﹼﺮ ﻛﻠﻤﺔ ﺍﻹﻣﺎﻡ ﺍﻟﻌﻈﻴﻢ ﳏﻤ‪‬ﺪ ﺇﺩﺭﻳﺲ ﺍﻟﺸ‪‬ﺎﻓﻌ ‪‬ﻲ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﺣﲔ ﺩﺧﻞ ﻣـﺼﺮ ﻭﺭﺃﻯ‬
‫ﻓﻘﻪ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ‪ ،‬ﻭﻋﻠﻤﻪ‪ ،‬ﻭﺭﻭﺍﻳﺘﻪ ﻓﻘﺎﻝ ﻛﻠﻤﺘﻪ ﺍﳌﺸﻬﻮﺭﺓ‪" :‬ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﺃﻓﻘﻪ ﻣـﻦ ﻣﺎﻟـﻚ‪ ،‬ﺇ ﹼﻻ ﺃ ﹼﻥ‬
‫ﺃﺻﺤﺎﺑﻪ ﱂ ﻳﻘﻮﻣﻮﺍ ﺑﻪ" ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨ‪‬ﺒﻼﺀ )‪.(١٥٦/٨‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺗﺪ ﹼﻝ ﻋﻠﻰ ﻋﻈﻢ ﺃﻣﺮ ﺍﳉﻤﺎﻋﺔ ﰲ ﺑﻘﺎﺀ ﺍﻷﻣﺮ ﻭﺩﻭﺍﻣﻪ‪ ،‬ﻭﻗﺒﻞ ﺫﻟﻚ ﻧﺸﺮﻩ ﻭﺑﹼﺜﻪ‪ ،‬ﻓﺒﺪﻭﻥ ﻭﺟـﻮﺩ‬
‫ﲨﺎﻋﺔ ﻭﲢﺰ‪‬ﺏ ﻭﺗﻨﻈﻴﻢ ﻻ ﻳﻜﻮﻥ ﻟﻸﻓﻜﺎﺭ ﻭﺟﻮﺩ ﻭﻻ ﺑﻘﺎﺀ‪.‬‬
‫ﻼ ﰲ ﺳﲑﺓ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﲝﺜﻨﺎ ﺑﺮﺅﻳﺔ ﺟﺎﺩ‪‬ﺓ ﻋـﻦ ﺑﺪﺍﻳـﺔ‬ ‫ﺇﺫﺍ ﻓﻬﻤﻨﺎ ﻫﺬﺍ‪ ،‬ﹼﰒ ﺗﻔﻜﹼﺮﻧﺎ ﻗﻠﻴ ﹰ‬
‫ﻱ ﺷﻲﺀ ﺩﻋﺎ ﺍﻟﻨ‪‬ﺎﺱ‪ ،‬ﻷﺑﺼﺮﻧﺎ ﲤﺎﻡ ﺍﻟﺒﺼﺮ ﺃ ﹼﻥ ﺃﻭ‪‬ﻝ ﺷﻲﺀ ﺩﻋﺎ ﺇﻟﻴﻪ ﺍﻟﺮ‪‬ﺳﻮﻝ ﺻﻠﻰ‬‫ﺩﻋﻮﺗﻪ ﻭﻇﻬﻮﺭ ﺃﻣﺮﻩ‪ ،‬ﻭﺇﱃ ﺃ ‪‬‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﻮ ﺍﻟﺘ‪‬ﻮﺣﻴﺪ ﻭﺍﳉﻤﺎﻋﺔ‪.‬‬
‫ﻓﻜﺎﻥ ﺍﻟﺮ‪‬ﺟﻞ ﺇﺫﺍ ﺍﺳﺘﺠﺎﺏ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺩﺧﻞ ﰲ ﺍﻟﺘ‪‬ﻮﺣﻴﺪ‪ ،‬ﻗﻄﻊ ﻋﻼﺋﻘـﻪ ﺍﻷﻭﱃ‪،‬‬
‫ﻱ ﺍﺭﺗﺒﺎﻁ ﺳﺎﺑﻖ‪ ،‬ﻛﺮﺍﺑﻄﺔ ﺍﻟﻌﺎﺋﻠﺔ ﺃﻭ ﺍﻟﻘﺒﻴﻠﺔ ﺃﻭ ﻏﲑﳘـﺎ ﻭﺍﻧـﻀﻮﻯ‬ ‫ﻭﺧﺮﺝ ﺧﺮﻭﺟﹰﺎ ﻧﻔﺴﻴ‪‬ﺎ ﻭﻭﺟﻮﺩ‪‬ﻳﹰﺎ ﻣﻦ ﺃ ‪‬‬
‫ﻁ ﻛﻠ‪‬ﻴﺎﹰ‪ ،‬ﻭﻻﺀً‪ ،‬ﻭﻧﺼﺮﺓ‪ ،‬ﻭﺍﻣﺘﺜﺎﻻ ﻷﻣﺮﻫﺎ‪ ،‬ﻭﺇﺣﺴﺎﺳﹰﺎ ‪‬ﺎ‪ ،‬ﻭﻋﻄﻔﹰﺎ‬
‫ﲢﺖ ﺍﳉﻤﺎﻋﺔ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﻭﺍﺭﺗﺒﻂ ‪‬ﺎ ﺍﺭﺗﺒﺎ ﹰ‬
‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭﲤﺜﹼﻞ ﻫﺬﺍ ﺑﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪)) :‬ﺍﳌﺴﻠﻢ ﻟﻠﻤﺴﻠﻢ ﻛﺎﳉﺴﺪ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺇﺫﺍ ﺍﺷﺘﻜﻰ ﻣﻨﻪ ﻋﻀﻮ‬
‫ﺗﺪﺍﻋﻰ ﻟﻪ ﺳﺎﺋﺮ ﺍﳉﺴﺪ ﺑﺎﳊﻤ‪‬ﻰ ﻭﺍﻟﺴ‪‬ﻬﺮ((‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻠﻴﺲ ﻣﻦ ﻏﺮﻳﺐ ﺍﻷﻣﺮ ﺃﻥ ﻳﻜﻮﻥ ﺷـﻌﺎﺭ ﺍﳌـﺴﻠﻢ‬
‫ﺍﻟﺼ‪‬ﺎﺩﻕ ﻫﻮ ﺍﻻﻧﻀﻮﺍﺀ ﲢﺖ ﺷﻌﺎﺭ ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻭﻗﺪ ﻛﺜﺮ ﺣﺪﻳﺚ ﺍﻷﻭﺍﺋﻞ ﻋﻦ ﺍﳌﻔـﺎﻫﻴﻢ ﺍﻟـﺴﻨ‪‬ﻴﺔ‬
‫ﺍﻟﺘﺼﻮ‪‬ﺭﻳ‪‬ﺔ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻘﺎﺋﺪ‪ ،‬ﻓﺄﻟﹼﻔﻮﺍ ﻓﻴﻬﺎ ﻣﺎ ﻳﺴﻤ‪‬ﻰ ﺑﻜﺘﺐ ﺍﻟﻌﻘﺎﺋﺪ‪ ،‬ﻭﺫﻟﻚ ﻟﺘﺠﻠﻴﺔ ﻣﺴﺎﺋﻞ ﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﺘ‪‬ﺼﻮ‪‬ﺭﻳﺔ‬
‫ﻛﻤﺎ ﻫﻲ‪ ،‬ﻭﺍﻟﺮ‪‬ﺩ ﻋﻠﻰ ﺍﳌﺨﺎﻟﻔﲔ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﹼﱵ ﺯﻋﻤﻬﺎ ﺍﻵﺧﺮﻭﻥ ﺃﻧ‪‬ﻬﺎ ﻣـﻦ ﺩﻳـﻦ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﻛﻌﻘﺎﺋﺪ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﳉﱪﻳ‪‬ﺔ ﻭﺍﻟﺮ‪‬ﺍﻓﻀﺔ ﻭﺍﳋﻮﺍﺭﺝ ﻭﻏﲑﻫﻢ‪ ،‬ﻟﻜﻦ ﺑﻘﻲ ﻣﻮﺿﻮﻉ ﺍﳉﻤﺎﻋﺔ ﻋﻠﻰ ﻏﲑ ﺗﻔـﺼﻴﻞ ﰲ‬
‫ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻷ ﹼﻥ ﺍﳉﻤﺎﻋﺔ ﺍﻟﹼﱵ ﻛﺎﻧﺖ ﲢﺘﺎﺝ ﺇﱃ ﺑﻴﺎﻥ ﰲ ﻋﺼﺮﻫﻢ ﻫﻮ ﻣﻮﺿﻮﻉ ﺍﻹﻣﺎﻡ ﺍﳌﻤﻜﹼـﻦ ﻭﻣـﺪﻯ‬
‫ﺷﺮﻋﻴ‪‬ﺔ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻪ ﺑﺒﻐ ٍﻲ ﺃﻭ ﺑﻔﺴﻖ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺪﻯ ﺷﺮﻋﻴ‪‬ﺔ ﺇﻣﺎﻣﺔ ﺍﳌﻔﻀﻮﻝ ﻣﻊ ﻭﺟﻮﺩ ﺍﻷﻓﻀﻞ‪ ،‬ﻭﻏﲑﻫـﺎ‬
‫ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺸ‪‬ﺮﻋﻴ‪‬ﺔ ﺍﻟﹼﱵ ﺗﺒﺤﺚ ﰲ ﻫﺬﺍ ﺍﳌﻀﻤﺎﺭ‪ ،‬ﻭﻣﻊ ﺃ ﹼﻥ ﻓﻘﻪ ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﻻ ﻳﻮﺟﺪ ﻓﻴﻪ ﺇﲨﺎﻉ ﻋﻠﻰ ﻫﺬﻩ‬
‫ﺍﳌﺴﺎﺋﻞ ﺇ ﹼﻻ ﺃﻧ‪‬ﻪ ﺍﺳﺘﻘﺮ‪‬ﺕ ﺑﻌﺾ ﺍﳌﻌﺎﱂ ﻭﺧﺎﺻ‪‬ﺔ ﺗﻠﻚ ﺍﻵﺭﺍﺀ ﺍﻟﹼﱵ ﺗﺒﻨ‪‬ﺎﻫﺎ ﻭﺑﺜﹼﻬﺎ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ‪ -‬ﺭﲪﻪ‬

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‫‪١٠٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﷲ ‪ -‬ﰲ ﺣﺎﺩﺛﺔ ﻓﺘﻨﺔ ﺧﻠﻖ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻟﻜﻦ ﻟﻮ ﺭﺟﻌﻨﺎ ﺇﱃ ﻋﺒﺎﺭﺍﺕ ﺍﻷﺋﻤ‪‬ﺔ ﰲ ﺗﻔﺴﲑ ﻣﻌﲎ ﺍﳉﻤﺎﻋﺔ ﻟﺮﺃﻳﻨﺎ ﳍـﺎ‬
‫ﻣﻔﻬﻮﻣﲔ ﺍﺛﻨﲔ‪ ،‬ﻭﻟﻴﺲ ﻣﻔﻬﻮﻣﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻭﳘﺎ‪:‬‬
‫ﺍﳌﻔﻬﻮﻡ ﺍﻷﻭ‪‬ﻝ‪ :‬ﺍﳌﺴﻠﻤﻮﻥ ﺍﳌﻨﻀﻮﻭﻥ ﲢﺖ ﺭﺍﻳﺔ ﺇﻣﺎﻡ ﳑﻜﹼﻦ ﺳﻮﺍﺀ ﻛﺎﻥ ﻫﺬﺍ ﺇﻣﺎﻡ ﻋﺎﻣ‪‬ﺔ ﺃﻭ ﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﻫـﺬﺍ‬
‫ﻫﻮ ﺍﻟﺬﻱ ﻛﺜﺮ ﺍﳊﺪﻳﺚ ﻓﻴﻪ ﰲ ﻛﺘﺐ ﺍﻟﺴ‪‬ﻴﺎﺳﺔ ﺍﻟﺸ‪‬ﺮﻋﻴ‪‬ﺔ ﻭﻛﺘﺐ ﺍﻟﻌﻘﺎﺋﺪ ﻛﻘﻮﳍﻢ‪ :‬ﻭﻻ ﻧﺮﻯ ﺍﳋـﺮﻭﺝ‪ ،‬ﺃﻭ‪:‬‬
‫ﻧﻘﺎﺗﻞ ﲢﺖ ﺭﺍﻳﺔ ﺍﻟ ‪‬ﱪ ﺃﻭ ﺍﻟﻔﺎﺟﺮ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺴ‪‬ﻨﻴﺔ‪.‬‬
‫ﺍﳌﻔﻬﻮﻡ ﺍﻟﺜﹼﺎﱐ‪ :‬ﺃﻫﻞ ﺍﳊﻖ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﺩﺍﺋﺮﺗﻪ ﺃﺿﻴﻖ ﻣﻦ ﺍﻟﺪ‪‬ﺍﺋﺮﺓ ﺍﻷﻭﱃ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿـﻲ‬
‫ﺍﷲ ﻋﻨﻪ‪" :‬ﺍﳉﻤﺎﻋﺔ ﻣﺎ ﻭﺍﻓﻖ ﺍﻟﺸ‪‬ﺮﻉ ﻭﺇﻥ ﻛﻨﺖ ﻭﺣﺪﻙ"‪.‬‬
‫ﻭﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻳﺘﺤﺪ‪‬ﺙ ﻋﻦ ﲨﺎﻋﺔ ﺻﻐﺮﻯ ﰲ ﺩﺍﺧﻞ ﺍﳉﻤﺎﻋﺔ ﺍﻟﻜﱪﻯ )ﺍﻟﺪ‪‬ﻭﻟﺔ ﻭﺍﳋﻼﻓﺔ(‪ ،‬ﻭﻫﻲ ﻻ ﺗﻨـﺪﺛﺮ‬
‫ﻱ ﻓﺮﻳـﻀﺔ ﻭﺿـﺮﻭﺭﺓ‪،‬‬ ‫ﻭﻻ ﺗﺰﻭﻝ ﻻ ﺑﻮﺟﻮﺩ ﺍﳉﻤﺎﻋﺔ ﺍﻟﻜﱪﻯ ﻭﻻ ﺑﺰﻭﺍﳍﺎ‪ ،‬ﺑﻞ ﺑﻘﺎﺅﻫﺎ ﺍﻟﺸ‪‬ﺮﻋ ‪‬ﻲ ﺍﻟﻘـﺪﺭ ‪‬‬
‫ﻭﺍﻧﻔﺮﺍﻁ ﺃﻣﺮﻫﺎ ﻫﻮ ﺍﳌﺼﻴﺒﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﻭﺍﻟﻄﺎﻣ‪‬ﺔ ﺍﻟﻌﻈﻤﻰ‪ ،‬ﺑﻞ ﺇ ﹼﻥ ﺃﻣﺮ ﺍﳉﻤﺎﻋﺔ ﺍﻟﻜﱪﻯ )ﺍﻟﺪ‪‬ﻭﻟـﺔ( ﻣﺮﻫـﻮﻥ‬
‫ﻭﺟﻮﺩﻩ ﺑﻮﺟﻮﺩ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻓﺎﳉﻤﺎﻋﺔ ﺍﻟﻜﱪﻯ )ﺍﻟﺪ‪‬ﻭﻟﺔ( ﻗﺪ ﺗﺰﻭﻝ ﻭﺗﺴﻘﻂ‪ ،‬ﻓﻤﻦ ﺍﻟﹼﺬﻱ ﻳﻌﻴـﺪ ﺑﻨﺎﺀﻫـﺎ‬
‫ﻚ ﲨﺎﻋﺔ ﺍﳊ ‪‬ﻖ ﻭﺃﻫﻞ ﺍﳍﺪﻯ‪ ،‬ﻭﻫﺬﺍ ﻛﻠﹼﻪ ﺩﺍﺧﻞ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻭﻟﺘﻜﻦ ﻣﻨﻜﻢ ﺃﻣ‪‬ﺔ‬
‫ﻭﻭﺟﻮﺩﻫﺎ؟ ﺇﻧ‪‬ﻬﻢ ﺑﻼ ﺷ ‪‬‬
‫ﻳﺪﻋﻮﻥ ﺇﱃ ﺍﳋﲑ ﻭﻳﺄﻣﺮﻭﻥ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻳﻨﻬﻮﻥ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺃﻭﻟﺌﻚ ﻫﻢ ﺍﳌﻔﻠﺤﻮﻥ{‪ ،‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻴـﺎﺽ‪:‬‬
‫ﻓﻠﻮ ﻃﺮﺃ ﻋﻠﻴﻪ ﻛﻔ ‪‬ﺮ‪-‬ﺃﻱ ﺣﺎﻛﻢ ﺍﻟﺪ‪‬ﻭﻟﺔ‪ -‬ﻭﺗﻐﻴﲑ ﻟﻠﺸ‪‬ﺮﻉ ﺃﻭ ﺑﺪﻋﺔ ﺧﺮﺝ ﻋﻦ ﺣﻜﻢ ﺍﻟﻮﻻﻳـﺔ‪ ،‬ﻭﺳـﻘﻄﺖ‬
‫ﻃﺎﻋﺘﻪ‪ ،‬ﻭﻭﺟﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻘﻴﺎﻡ ﻋﻠﻴﻪ ﻭﺧﻠﻌﻪ‪ ،‬ﻭﻧﺼﺐ ﺇﻣﺎﻡ ﻋﺎﺩﻝ ﺇﻥ ﺃﻣﻜﻨﻬﻢ ﺫﻟﻚ‪ ،‬ﻓـﺈﻥ ﱂ ﻳﻘـﻊ‬
‫ﺫﻟﻚ ﺇ ﹼﻻ ﻟﻄﺎﺋﻔﺔ ﻭﺟﺐ ﻋﻠﻴﻬﻢ ﺍﻟﻘﻴﺎﻡ ﲞﻠﻊ ﺍﻟﻜﺎﻓﺮ‪ .‬ﺍ‪ .‬ﻫـ‪ .‬ﺷﺮﺡ ﻣﺴﻠﻢ )‪(٢٢٩/١٢‬‬
‫ﻭﺃﻣ‪‬ﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳉﻤﺎﻋﺔ ﺍﻟﺼ‪‬ﻐﺮﻯ )ﺃﻫﻞ ﺍﳊ ‪‬ﻖ( ﻻ ﻭﺟﻮﺩ ﳍﺎ ﻓﺈ ﹼﻥ ﻋﻮﺩﺓ ﺍﻟﺪ‪‬ﻭﻟﺔ ﻫﻮ ﺃﻣﺮ ﻻ ﻳﺘﺼﻮ‪‬ﺭ ﻭﻗﻮﻋـﻪ‬
‫ﺃﺑﺪﺍ‪.‬‬
‫ﹼﰒ ﺇ ﹼﻥ ﺍﳉﻤﺎﻋﺔ ﺍﻟﻜﱪﻯ )ﺍﻟﺪ‪‬ﻭﻟﺔ( ﻗﺪ ﻳﺼﻴﺒﻬﺎ ﺑﻌﺾ ﺍﻟﻮﻫﻦ ﻭﺍﻟﻀ‪‬ﻌﻒ‪ ،‬ﻓﺘﻘﺼ‪‬ﺮ ﰲ ﺗﻄﺒﻴﻖ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻟـﺒﻌﺾ‬
‫ﺍﻟﻌﻮﺍﺭﺽ‪ ،‬ﻭﻗﺪ ﺗﻔﺸﻮ ﰲ ﺍﻟﺪ‪‬ﻭﻟﺔ ﺍﳌﻨﻜﺮﺍﺕ‪ ،‬ﻭﻳﻐﻠﺐ ﻋﻠﻴﻬﺎ ﺇﺭﺍﺩﺓ ﺍﻟﻔﺴ‪‬ﺎﻕ‪ ،‬ﺃﻭ ﺍﻟﹼﺬﻳﻦ ﻻ ﺧﻼﻕ ﳍﻢ‪ ،‬ﺃﻭ ﻗـﺪ‬
‫ﻚ‬
‫ﺗﺘﺒﻨ‪‬ﻰ ﺍﻟﺪ‪‬ﻭﻟﺔ ﺑﻌﺾ ﺍﻟﺒﺪﻉ ﺍﻟﻔﺎﺳﺪﺓ‪ ،‬ﻭﺗﺪﻋﻮ ﺍﻟﻨ‪‬ﺎﺱ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﻤﻦ ﺍﻟﹼﺬﻳﻦ ﻳﻘﻮﻣﻮﻥ ﲟﻌﺎﳉﺔ ﺫﻟﻚ ﻛﻠﹼﻪ؟ ﺑﻼ ﺷ ‪‬‬
‫ﺃﻧ‪‬ﻬﺎ ﲨﺎﻋﺔ ﺍﳊﻖ )ﺍﻟﺼ‪‬ﻐﺮﻯ(‪.‬‬
‫ﻭﻫﺬﺍ ﻛﻠﹼﻪ ﻛﻤﺎ ﻗﻠﻨﺎ ﺳﺎﺑﻘﹰﺎ ﺩﺍﺧﻞ ﰲ ﺍﻵﻳﺔ‪} :‬ﻭﻟﺘﻜﻦ ﻣﻨﻜﻢ ﺃﻣ‪‬ﺔ‪ {...‬ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﻋﺎﻣ‪‬ﺔ ﻻ ﲣـﺼﻴﺺ ﳍـﺎ‪،‬‬
‫ﺳﻮﺍﺀ ﺑﻮﺟﻮﺩ ﺍﻹﻣﺎﻡ ﺍﳌﻤﻜﹼﻦ ﺃﻭ ﺑﻌﺪﻡ ﻭﺟﻮﺩﻩ‪.‬‬
‫ﻭﻗﺪ ﻭﺟﺪ ﰲ ﺗﺎﺭﳜﻨﺎ ﺍﻹﺳﻼﻣ ‪‬ﻲ ﺍ‪‬ﻴﺪ ﻫﺬﻩ ﺍﻟﺼ‪‬ﻮﺭﺓ ﺍﻟﱵ ﺃﺣﺎﻭﻝ ﺭﲰﻬﺎ‪ ،‬ﻭﻫﻲ ﻭﺟﻮﺩ ﺍﳉﻤﺎﻋﺔ ﺍﻟـﺼ‪‬ﻐﺮﻯ‬
‫ﺑﻜﻞﹼ ﻣﺎ ﻳﻌﲏ ﻟﻔﻆ ﺍﳉﻤﺎﻋﺔ ﻣﻦ ﻣﻌﲎ‪ ،‬ﻣﺜﻞ ﻣﻌﲎ ﺍﻟﺘ‪‬ﺤﺰ‪‬ﺏ ﺃﻭ ﺍﻟﺘ‪‬ﻨﻈﻴﻢ‪ ،‬ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻘﻮ‪‬ﺓ ﺍﻟﺮ‪‬ﺍﺑﻄـﺔ ﺍﳉﺎﻣﻌـﺔ‬
‫ﳍﺬﻩ ﺍﳉﻤﺎﻋﺔ ﻭﺍﳊﺰﺏ‪ ،‬ﻓﻜﺎﻧﺖ ﺑﻴﻨﻬﻢ ﺍﻟﻌﻬﻮﺩ ﻭﺍﻟﺒﻴﻌﺎﺕ ﻋﻠﻰ ﺍﳊﻖ‪ ،‬ﻭﻛﺎﻥ ﻣﻨﻬﻢ ﻣﻦ ﳜﺘﺎﺭ ﺍﻷﻣﲑ ﻭﺍﻟﻘﺎﺋﺪ‪،‬‬
‫ﻭﻫﻜﺬﺍ ﺗﻘﻮﻡ ﺑﻜ ﹼﻞ ﻣﺎ ﺍﻟﺘﻘﺖ ﻋﻠﻴﻪ ﻭﺗﺒﺎﻳﻌﺖ ﳊﻔﻈﻪ ﺃﻭ ﻹﻋﺎﺩﺗﻪ‪.‬‬

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 ‫‪١٠١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻟﻌ ﹼﻞ ﺃﻭﺿﺢ ﺻﻮﺭﺓ ﺑﻴ‪‬ﻨﺖ ﺃﳘﹼﻴﺔ ﻫﺬﺍ ﺍﻟﺘ‪‬ﻜﺘ‪‬ﻞ ﻭﺍﻟﺘ‪‬ﺠﻤﻊ ﺍﻟﻨ‪‬ﺎﺗﺞ ﻋﻦ ﺿﻌﻒ ﺍﻟﺪ‪‬ﻭﻟﺔ ﻭﺍﻫﺘﺰﺍﺯﻫﺎ ﻫﻮ ﻣﺎ ﺣـﺼﻞ‬
‫ﺯﻣﻦ ﺍﳊﺮﻭﺏ ﺍﻟﺼ‪‬ﻠﻴﺒﻴ‪‬ﺔ‪ ،‬ﻓﻔﻲ ﺯﻣﻨﻬﺎ ﻛﺎﻥ ﺃﻣﺮ ﺍﳋﻼﻓﺔ ﺻﻮﺭﻳ‪‬ﺎ ﻻ ﺣﻘﻴﻘﺔ ﻟﻪ‪ ،‬ﻭﻫﻲ ﻛﻤﺎ ﻗﻴـﻞ‪ :‬ﺧﻠﻴﻔـﺔ ﰲ‬
‫ﻗﻔﺺ‪ ،‬ﺑﲔ ﻭﺻﻴﻒ ﻭﺑﻐﺎ‪ ،‬ﻻ ﻳﻘﻮﻝ ﺇﻻ ﻛﻤﺎ ﺗﻘﻮﻝ ﺍﻟﺒﺒﻐﺎﺀ‪ ،‬ﻭﺗﻮﺯ‪‬ﻋﺖ ﺍﻟﻮﻻﻳﺎﺕ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ﻣﺸﺘﺘﺔ ﻣﻮﺯ‪‬ﻋـﺔ‪،‬‬
‫ﻻ ﺧﻴﻂ ﳚﻤﻌﻬﺎ‪ ،‬ﺑﻞ ﺻﺎﺭ ﺑﻴﻨﻬﺎ ﻣﻦ ﺍﻟﺘ‪‬ﻨﺎﺣﺮ ﻭﺍﻟﺘ‪‬ﺨﺎﺻﻢ ﻣﺎ ﻭﺻﻞ ﺇﱃ ﺩﺭﺟﺔ ﺍﳊﺮﻭﺏ ﻭﺍﻻﻗﺘﺘﺎﻝ‪ ،‬ﻭﰲ ﻫﺬﺍ‬
‫ﺍﻟﻈﹼﺮﻑ ﺍﻟﻌﺼﻴﺐ ﻣﻦ ﺍﻟ‪‬ﺘﻔﺮ‪‬ﻕ ﻭﺍﻟﺘ‪‬ﻨﺎﺯﻉ‪ ،‬ﻗﺪﻡ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻓﺪ ﻣﻦ ﻭﺭﺍﺀ ﺍﻟﺒﺤﺎﺭ‪ ،‬ﲪﻞ ﻣﻌﻪ ﺷﻬﻮﺓ ﺍﻟﻘﺘﻞ‬
‫ﻭﺍﻻﺳﺘﺌﺼﺎﻝ‪ ،‬ﻭﻣﻌﻪ ﺃﻣﻞ ﺍﻻﺳﺘﻴﻄﺎﻥ ﻭﺍﻟﺒﻘﺎﺀ‪ ،‬ﳛﻤﻞ ﺭﺍﻳﺔ ﺍﻟﺼ‪‬ﻠﻴﺐ‪ ،‬ﺗﻐﺬﹼﻯ ﺑﻮﺭﻱ ﺍﻟﻜﺒﺪ‪ ،‬ﻭﺗﻌﺎﻟﻴﻢ ﺍﳋﺮﺍﻓـﺔ‪،‬‬
‫ﻭﻗﺪ ﺍﺳﺘﻄﺎﻋﻮﺍ ﺃﻥ ﻳﻨﺘﺼﺮﻭﺍ ﰲ ﺍﳌﻌﺮﻛﺔ ﺍﻷﻭﱃ‪ ،‬ﺃﻭ ﺍﳌﻌﺎﺭﻙ ﺍﻷﻭﱃ‪ ،‬ﻭﺍﺳﺘﻘﺮ‪‬ﻭﺍ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌﺪﻥ ﻭﺍﳉﻴﻮﺏ‬
‫ﺍﻹﺳﻼﻣﻴ‪‬ﺔ‪ ،‬ﻭﻛﻦ ﻋﻠﻰ ﺫﻛﺮ ﺃﻧ‪‬ﻪ ﱂ ﻳﻜﻦ ﻟﻠﻤﺴﻠﻤﲔ ﻭﻻﻳﺔ ﻋﺎﻣ‪‬ﺔ‪ ،‬ﻭﻻ ﲡﻤ‪‬ﻊ ﻭﺍﺣﺪ‪ ،‬ﻫﺬﻩ ﺍﻟـﺼ‪‬ﻮﺭﺓ ﻛﻴـﻒ‬
‫ﻋﺎﳉﻬﺎ ﺃﻫﻞ ﺍﻹﺳﻼﻡ؟‪.‬‬
‫ﺃﻏﻠﺐ ﻣﻦ ﺗﻜﻠﻢ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﺍﻟﺰﻣﻨﻴﺔ ﻋﺎﳉﻬﺎ ﻣﻦ ﺟﻬﺔ ﺑﻌﺾ ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﺃﺣﺪﺛﻮﺍ ﺃﺛـﺮﺍ ﲡﻤﻴﻌﻴـﺎ‬
‫ﻟﻠﺠﻬﻮﺩ ﺍﳌﺘﻔﺮﻗﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻷﻋﻤﺎﳍﻢ‪ ،‬ﻓﻨﺮﻯ ﻛﺎﺗﺒﹰﺎ ﻳﻌﺎﳉﻬﺎ ﻣﻦ ﺟﻬﺔ ﺍﻟﻘﺎﺋﺪ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺯﻧﻜﻲ ﺃﻭ ﻣﻦ ﺟﻬـﺔ‬
‫ﺍﻟﻘﺎﺋﺪ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺍﻷﻳﻮﰊ‪ ،‬ﻭﻫﻜﺬﺍ‪ ،‬ﻓﻴﻈﻦ ﺍﻟﻘﺎﺭﺉ ﻋﻠﻰ ﻏﲑ ﺩﺭﺍﻳﺔ ﺃﻥ ﻫﺬﺍ ﺍﳉﺰﺀ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‬
‫ﰲ ﻣﻌﺎﳉﺔ ﺍﻟﺼﻠﻴﺒﻴﲔ ﹼﰎ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺪﻭﻟﺔ ﺍﳉﺎﻣﻌﺔ ﻷﻣﺮ ﺍﳌﺴﻠﻤﲔ ﻭﻫﺬﺍ ﺧﻄﺄ ﺑﻴ‪‬ﻦ‪ ،‬ﻓﺎﻟﻘﺎﺭﺉ ﺍﳌﺘﻤﻌﻦ ﻟﺘﻠـﻚ‬
‫ﺍﻟﻔﺘﺮﺓ ﺍﻟﺰﻣﻨﻴﺔ ﻳﺮﻯ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻋﺎﳉﻮﺍ ﺃﻣﺮ ﺍﻟﺼﻠﻴﺒﻴﲔ ﻋﻦ ﻃﺮﻳﻖ ﲡﻤﻌﺎﺕ ﺻﻐﲑﺓ‪ ،‬ﻭﺗﻨﻈﻴﻤـﺎﺕ ﻣﺘﻮﺯ‪‬ﻋـﺔ‬
‫ﻣﺘﻔﺮ‪‬ﻗﺔ‪ ،‬ﻓﻬﺬﻩ ﻗﻠﻌﺔ ﺣﻜﻤﺘﻬﺎ ﻋﺎﺋﻠﺔ ﻣﻦ ﺍﻟﻌﺎﺋﻼﺕ‪ ،‬ﲨﻌﺖ ﲢﺖ ﺇﻣﺮ‪‬ﺎ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻨ‪‬ـﺎﺱ‪ ،‬ﻭﻫـﺬﻩ ﻗﺮﻳـﺔ‬
‫ﺍﺭﺗﻀﻮﺍ ﺣﻜﻢ ﻗﺎﺋﺪ ﻋﺎﱂ ﻣﻨﻬﻢ ﻭﺟﺎﻫﺪﻭﺍ ﻣﻌﻪ‪ ،‬ﻭﻫﺬﺍ ﻋﺎﱂ ﺍﻧﺘﻈﻢ ﻣﻌﻪ ﲨﺎﻋﺔ ﻣﻦ ﺗﻼﻣﻴﺬﻩ ﻭﺍﺭﺗﻀﻮﺍ ﺇﻣﺎﻣﺘـﻪ‬
‫ﻭﻫﻜﺬﺍ‪ ،‬ﻭﻟﻌ ﹼﻞ ﺧﲑ ﻛﺘﺎﺏ ﻳﺸﺮﺡ ﻟﻨﺎ ﻫﺬﻩ ﺍﻷﻭﺿﺎﻉ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ ﻫﻮ ﻛﺘﺎﺏ "ﺍﻻﻋﺘﺒﺎﺭ" ﻟﻸﻣﲑ "ﺃﺳـﺎﻣﺔ‬
‫ﺑﻦ ﻣﻨﻘﺬ"‪ ،‬ﻭﺃﺳﺎﻣﺔ ﻫﺬﺍ ﻣﻦ ﻗﻠﻌﺔ ﺷﲑﺍﺯ‪ ،‬ﻭﻋﺎﺋﻠﺘﻪ ﺁﻝ ﻣﻨﻘﺬ ﻫﻢ ﺣﻜﹼﺎﻡ ﻫﺬﻩ ﺍﻟﻘﻠﻌﺔ‪ ،‬ﻭﳍﻢ ﺩﻭﺭ ﻣـﺸﻬﻮﺩ ﰲ‬
‫ﺍﳊﺮﻭﺏ ﺍﻟﺼ‪‬ﻠﻴﺒﻴ‪‬ﺔ‪ ،‬ﻭﺃﺳﺎﻣﺔ ﺷﺎﻫﺪ ﻋﻴﺎﻥ ﳊﺮﻭﺏ ﺍﳌﺴﻠﻤﲔ ﺿ ‪‬ﺪ ﺍﻟﺼ‪‬ﻠﻴﺒﻴﲔ‪.‬‬
‫ﻭﻗﺒﻞ ﺃﻥ ﺃﻧﺘﻘﻞ ﺇﱃ ﻧﻘﻄﺔ ﺃﺧﺮﻯ‪ ،‬ﻓﻤﻦ ﺍﳌﻬ ‪‬ﻢ ﺍﻟﺘ‪‬ﻨﺒﻴﻪ ﻋﻠﻰ ﺃﻥ ﺩﻭﺭ ﺍﻟﻘﺎﺩﺓ ﺍﻟﻜﺒﺎﺭ ﺃﻣﺜﺎﻝ ﺁﻝ ﺯﻧﻜﻲ ﻭﺍﻷﻳﻮﺑﻴﲔ‬
‫ﻫﻮ ﲡﻤﻴﻊ ﻫﺬﻩ ﺍﻟﺘ‪‬ﻜﺘ‪‬ﻼﺕ ﻭﺍﻟﺘﻨﻈﻴﻤﺎﺕ ﰲ ﲡﻤ‪‬ﻊ ﻭﺍﺣﺪ ﻭﺗﻨﻈﻴﻢ ﻭﺍﺣﺪ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻘﺪ ﺑﻘﻲ ﺍﻟﺪ‪‬ﻭﺭ ﺍﻷﻛـﱪ‬
‫ﻟﺘﻠﻚ ﺍﻟﺘ‪‬ﻜﺘ‪‬ﻼﺕ ﺍﻟﺼ‪‬ﻐﲑﺓ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﺍﳊ ‪‬ﻖ ﰲ ﻣﻌﺎﳉﺔ ﺍﳊﺮﻭﺏ ﺍﻟﺼ‪‬ﻠﻴﺒﻴ‪‬ﺔ‪ ).‬ﻣﻘﺎﻻﺕ ﺑﲔ ﻣﻨﻬﺠﲔ (‬
‫‪ -٢‬ﻣﺎ ﻫﻲ ﺃﻫﻢ ﺻﻔﺎﺕ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ؟ ‪:‬‬
‫ﺤﺒ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ﹶﺃ ِﺫﻟﱠـ ٍﺔ‬ ‫ﺤ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ِ‬
‫ﻑ ‪‬ﻳ ﹾﺄﺗِﻲ ﺍﻟﹼﻠ ‪‬ﻪ ِﺑ ﹶﻘ ‪‬ﻮ ٍﻡ ‪‬ﻳ ِ‬
‫ﺴ ‪‬ﻮ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﻣ‪‬ﻦ ‪‬ﻳ ‪‬ﺮ‪‬ﺗ ‪‬ﺪ ﻣِﻨ ﹸﻜ ‪‬ﻢ ﻋ‪‬ﻦ ﺩِﻳِﻨ ِﻪ ﹶﻓ ‪‬‬
‫ﻀ ﹸﻞ ﺍﻟﹼﻠ ِﻪ ‪‬ﻳ ‪‬ﺆﺗِﻴ ِﻪ‬
‫ﻚ ﹶﻓ ‪‬‬‫ﲔ ﹶﺃ ِﻋ ‪‬ﺰ ٍﺓ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻜﹶﺎِﻓﺮِﻳ ‪‬ﻦ ‪‬ﻳﺠ‪‬ﺎ ِﻫﺪ‪‬ﻭ ﹶﻥ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﹼﻠ ِﻪ ‪‬ﻭ ﹶﻻ ‪‬ﻳﺨ‪‬ﺎﻓﹸﻮ ﹶﻥ ﹶﻟ ‪‬ﻮ ‪‬ﻣ ﹶﺔ ﻵِﺋ ٍﻢ ﹶﺫِﻟ ‪‬‬ ‫‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﻣ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎﺀ ﻭ‪‬ﺍﻟﹼﻠ ‪‬ﻪ ﻭ‪‬ﺍ ِﺳ ‪‬ﻊ ‪‬ﻋﻠِﻴ ‪‬ﻢ{ )‪ (٥٤‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‬
‫ﺇﻥ ﺍﺧﺘﻴﺎﺭ ﺍﷲ ﻟﻠﻌﺼﺒﺔ ﺍﳌﺆﻣﻨﺔ ‪ ،‬ﻟﺘﻜﻮﻥ ﺃﺩﺍﺓ ﺍﻟﻘﺪﺭ ﺍﻹﳍﻲ ﰲ ﺇﻗﺮﺍﺭ ﺩﻳﻦ ﺍﷲ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﻭﲤﻜﲔ ﺳـﻠﻄﺎﻧﻪ‬
‫ﰲ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮ ‪ ،‬ﻭﲢﻜﻴﻢ ﻣﻨﻬﺠﻪ ﰲ ﺃﻭﺿﺎﻋﻬﻢ ﻭﺃﻧﻈﻤﺘﻬﻢ ‪ ،‬ﻭﺗﻨﻔﻴﺬ ﺷﺮﻳﻌﺘﻪ ﰲ ﺃﻗـﻀﻴﺘﻬﻢ ﻭﺃﺣـﻮﺍﳍﻢ ‪،‬‬
‫ﻭﲢﻘﻴﻖ ﺍﻟﺼﻼﺡ ﻭﺍﳋﲑ ﻭﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﻨﻤﺎﺀ ﰲ ﺍﻷﺭﺽ ﺑﺬﻟﻚ ﺍﳌﻨﻬﺞ ﻭ‪‬ﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ‪ . .‬ﺇﻥ ﻫﺬﺍ ﺍﻻﺧﺘﻴـﺎﺭ‬

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‫‪١٠٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻟﻠﻨﻬﻮﺽ ‪‬ﺬﺍ ﺍﻷﻣﺮ ﻫﻮ ﳎﺮﺩ ﻓﻀﻞ ﺍﷲ ﻭﻣﻨﺘﻪ ‪ .‬ﻓﻤﻦ ﺷﺎﺀ ﺃﻥ ﻳﺮﻓﺾ ﻫﺬﺍ ﺍﻟﻔﻀﻞ ﻭﺃﻥ ﳛﺮﻡ ﻧﻔﺴﻪ ﻫﺬﻩ ﺍﳌﻨﺔ‬
‫‪ . .‬ﻓﻬﻮ ﻭﺫﺍﻙ ‪ ،‬ﻭﺍﷲ ﻏﲎ ﻋﻨﻪ ‪ -‬ﻭﻋﻦ ﺍﻟﻌﺎﳌﲔ ‪ .‬ﻭﺍﷲ ﳜﺘﺎﺭ ﻣﻦ ﻋﺒﺎﺩﻩ ﻣﻦ ﻳﻌﻠﻢ ﺃﻧﻪ ﺃﻫﻞ ﻟﺬﻟﻚ ﺍﻟﻔـﻀﻞ‬
‫ﺍﻟﻌﻈﻴﻢ ‪.‬‬
‫ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﻳﺮﲰﻬﺎ ﻟﻠﻌﺼﺒﺔ ﺍﳌﺨﺘﺎﺭﺓ ﻫﻨﺎ ‪ ،‬ﺻﻮﺭﺓ ﻭﺍﺿﺤﺔ ﺍﻟﺴﻤﺎﺕ ﻗﻮﻳﺔ ﺍﳌﻼﻣﺢ ‪ ،‬ﻭﺿﻴﺌﺔ ﺟﺬﺍﺑﺔ ﺣﺒﻴﺒﺔ‬
‫ﻟﻠﻘﻠﻮﺏ‪) :‬ﻓﺴﻮﻑ ﻳﺄﰐ ﺍﷲ ﺑﻘﻮﻡ ﳛﺒﻬﻢ ﻭﳛﺒﻮﻧﻪ( ‪ . .‬ﻓﺎﳊﺐ ﻭﺍﻟﺮﺿﻰ ﺍﳌﺘﺒﺎﺩﻝ ﻫﻮ ﺍﻟﺼﻠﺔ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺭ‪‬ﻢ‬
‫ﺍﳊﺐ ‪ . .‬ﻫﺬﺍ ﺍﻟﺮﻭﺡ ﺍﻟﺴﺎﺭﻱ ﺍﻟﻠﻄﻴﻒ ﺍﻟﺮﻓﺎﻑ ﺍﳌﺸﺮﻕ ﺍﻟﺮﺍﺋﻖ ﺍﻟﺒﺸﻮﺵ ‪. .‬‬
‫ﻫﻮ ﺍﻟﺬﻱ ﻳﺮﺑﻂ ﺍﻟﻘﻮﻡ ﺑﺮ‪‬ﻢ ﺍﻟﻮﺩﻭﺩ ‪.‬‬
‫ﻭﺣﺐ ﺍﷲ ﻟﻌﺒﺪ ﻣﻦ ﻋﺒﻴﺪﻩ ‪ ،‬ﺃﻣﺮ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﻗﻴﻤﺘﻪ ﺇﻻ ﻣﻦ ﻳﻌﺮﻑ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﺑﺼﻔﺎﺗﻪ ﻛﻤﺎ‬
‫ﻭﺻﻒ ﻧﻔﺴﻪ ‪ ،‬ﻭﺇﻻ ﻣﻦ ﻭﺟﺪ ﺇﻳﻘﺎﻉ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﰲ ﺣﺴﻪ ﻭﻧﻔﺴﻪ ﻭﺷﻌﻮﺭﻩ ﻭﻛﻴﻨﻮﻧﺘﻪ ﻛﻠﻬﺎ ‪. .‬‬
‫ﺃﺟﻞ ﻻ ﻳﻘﺪﺭ ﺣﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻟﻌﻄﺎﺀ ﺇﻻ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﺣﻘﻴﻘﺔ ﺍﳌﻌﻄﻲ ‪. .‬‬
‫ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﻣﻦ ﻫﻮ ﺍﷲ ‪ . .‬ﻣﻦ ﻫﻮ ﺻﺎﻧﻊ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺍﳍﺎﺋﻞ ‪ ،‬ﻭﺻﺎﻧﻊ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻠﺨﺺ ﺍﻟﻜـﻮﻥ‬
‫ﻭﻫﻮ ﺟﺮﻡ ﺻﻐﲑ !‬
‫ﻣﻦ ﻫﻮ ﰲ ﻋﻈﻤﺘﻪ ‪ .‬ﻭﻣﻦ ﻫﻮ ﰲ ﻗﺪﺭﺗﻪ ‪ .‬ﻭﻣﻦ ﻫﻮ ﰲ ﺗﻔﺮﺩﻩ ‪ .‬ﻭﻣﻦ ﻫﻮ ﰲ ﻣﻠﻜﻮﺗﻪ ‪. .‬‬
‫ﻣﻦ ﻫﻮ ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﺍﻟﺬﻱ ﻳﺘﻔﻀﻞ ﺍﷲ ﻋﻠﻴﻪ ﻣﻨﻪ ﺑﺎﳊﺐ ‪ . .‬ﻭﺍﻟﻌﺒﺪ ﻣﻦ ﺻﻨﻊ ﻳﺪﻳﻪ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻭﻫـﻮ‬
‫ﺍﳉﻠﻴﻞ ﺍﻟﻌﻈﻴﻢ ‪ ،‬ﺍﳊﻲ ﺍﻟﺪﺍﺋﻢ ‪ ،‬ﺍﻷﺯﱃ ﺍﻷﺑﺪﻱ ‪ ،‬ﺍﻷﻭﻝ ﻭﺍﻵﺧﺮ ﻭﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ‪.‬‬
‫ﻭﺣﺐ ﺍﻟﻌﺒﺪ ﻟﺮﺑﻪ ﻧﻌﻤﺔ ﳍﺬﺍ ﺍﻟﻌﺒﺪ ﻻ ﻳﺪﺭﻛﻬﺎ ﻛﺬﻟﻚ ﺇﻻ ﻣﻦ ﺫﺍﻗﻬﺎ ‪. .‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺣﺐ ﺍﷲ ﻟﻌﺒﺪ ﻣﻦ ﻋﺒﻴﺪﻩ ﺃﻣﺮﺍ ﻫﺎﺋﻼ ﻋﻈﻴﻤﺎ ‪ ،‬ﻭﻓﻀﻼ ﻏﺎﻣﺮﺍ ﺟﺰﻳﻼ ‪ ،‬ﻓﺈﻥ ﺇﻧﻌﺎﻡ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺒـﺪ‬
‫‪‬ﺪﺍﻳﺘﻪ ﳊﺒﻪ ﻭﺗﻌﺮﻳﻔﻪ ﻫﺬﺍ ﺍﳌﺬﺍﻕ ﺍﳉﻤﻴﻞ ﺍﻟﻔﺮﻳﺪ ‪ ،‬ﺍﻟﺬﻱ ﺍﻟﺬﻱ ﻻ ﻧﻈﲑ ﻟﻪ ﰲ ﻣﺬﺍﻗﺎﺕ ﺍﳊﺐ ﻛﻠﻬﺎ ﻭﻻ ﺷﺒﻴﻪ‬
‫‪ . .‬ﻫﻮ ﺇﻧﻌﺎﻡ ﻫﺎﺋﻞ ﻋﻈﻴﻢ ‪ . .‬ﻭﻓﻀﻞ ﻏﺎﻣﺮ ﺟﺰﻳﻞ ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺣﺐ ﺍﷲ ﻟﻌﺒﺪ ﻣﻦ ﻋﺒﻴﺪﻩ ﺃﻣﺮﺍ ﻓﻮﻕ ﺍﻟﺘﻌﺒﲑ ﺃﻥ ﻳﺼﻔﻪ ‪ ،‬ﻓﺈﻥ ﺣﺐ ﺍﻟﻌﺒﺪ ﻟﺮﺑﻪ ﺃﻣﺮ ﻗﻠﻤﺎ ﺍﺳﺘﻄﺎﻋﺖ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﺃﻥ ﺗﺼﻮﺭﻩ ﺇﻻ ﰲ ﻓﻠﺘﺎﺕ ﻗﻠﻴﻠﺔ ﻣﻦ ﻛﻼﻡ ﺍﶈﺒﲔ ‪. .‬‬
‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻱ ﺗﻔﻮﻕ ﻓﻴﻪ ﺍﻟﻮﺍﺻﻠﻮﻥ ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﺘﺼﻮﻑ ﺍﻟﺼﺎﺩﻗﲔ ‪ -‬ﻭﻫﻢ ﻗﻠﻴﻞ ﻣﻦ ﺑﲔ ﺫﻟـﻚ‬
‫ﺍﳊﺸﺪ ﺍﻟﺬﻱ ﻳﻠﺒﺲ ﻣﺴﻮﺡ ﺍﻟﺘﺼﻮﻑ ﻭﻳﻌﺮﻑ ﰲ ﺳﺠﻠﻬﻢ ﺍﻟﻄﻮﻳﻞ ‪ -‬ﻭﻻ ﺯﺍﻟﺖ ﺃﺑﻴﺎﺕ ﺭﺍﺑﻌﺔ ﺍﻟﻌﺪﻭﻳﺔ ﺗﻨﻘﻞ‬
‫ﺇﱃ ﺣﺴﻲ ﻣﺬﺍﻗﻬﺎ ﺍﻟﺼﺎﺩﻕ ﳍﺬﺍ ﺍﳊﺐ ﺍﻟﻔﺮﻳﺪ ‪ ،‬ﻭﻫﻲ ﺗﻘﻮﻝ‪:‬‬
‫ﻓﻠﻴﺘﻚ ﲢﻠﻮ ﻭﺍﳊﻴﺎﺓ ﻣﺮﻳﺮﺓ ﻭﻟﻴﺘﻚ ﺗﺮﺿﻰ ﻭﺍﻷﻧﺎﻡ ﻏﻀﺎﺏ‬
‫ﻭﻟﻴﺖ ﺍﻟﺬﻱ ﺑﻴﲏ ﻭﺑﻴﻨﻚ ﻋﺎﻣﺮ ﻭﺑﻴﲏ ﻭﺑﲔ ﺍﻟﻌﺎﳌﲔ ﺧﺮﺍﺏ‬
‫ﺇﺫﺍ ﺻﺢ ﻣﻨﻚ ﺍﻟﻮﺩ ﻓﺎﻟﻜﻞ ﻫﲔ ﻭﻛﻞ ﺍﻟﺬﻱ ﻓﻮﻕ ﺍﻟﺘﺮﺍﺏ ﺗﺮﺍﺏ ﻭﻫﺬﺍ ﺍﳊﺐ ﻣﻦ ﺍﳉﻠﻴﻞ ﻟﻠﻌﺒﺪ ﻣﻦ ﺍﻟﻌﺒﻴﺪ ‪،‬‬
‫ﻭﺍﳊﺐ ﻣﻦ ﺍﻟﻌﺒﺪ ﻟﻠﻤﻨﻌﻢ ﺍﳌﺘﻔﻀﻞ ‪ ،‬ﻳﺸﻴﻊ ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﻭﻳﺴﺮﻱ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺍﻟﻌﺮﻳﺾ ‪ ،‬ﻭﻳﻨﻄﺒـﻊ ﰲ‬

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‫‪١٠٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻛﻞ ﺣﻲ ﻭﰲ ﻛﻞ ﺷﻲﺀ ‪ ،‬ﻓﺈﺫﺍ ﻫﻮ ﺟﻮ ﻭﻇﻞ ﻳﻐﻤﺮﺍﻥ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ‪ ،‬ﻭﻳﻐﻤﺮﺍﻥ ﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ ﻛﻠﻪ ﳑﺜﻼ‬
‫ﰲ ﺫﻟﻚ ﺍﻟﻌﺒﺪ ﺍﶈﺐ ﺍﶈﺒﻮﺏ ‪. .‬‬
‫ﻭﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻳﺮﺑﻂ ﺑﲔ ﺍﳌﺆﻣﻦ ﻭﺭﺑﻪ ‪‬ﺬﺍ ﺍﻟﺮﺑﺎﻁ ﺍﻟﻌﺠﻴﺐ ﺍﳊﺒﻴﺐ ‪. .‬‬
‫ﻭﻟﻴﺴﺖ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻭﻻ ﻓﻠﺘﺔ ﻋﺎﺑﺮﺓ ‪. .‬‬
‫ﺇﳕﺎ ﻫﻮ ﺃﺻﻞ ﻭﺣﻘﻴﻘﺔ ﻭﻋﻨﺼﺮ ﰲ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﺃﺻﻴﻞ‪):‬ﺇﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ﺳـﻴﺠﻌﻞ ﳍـﻢ‬
‫ﺍﻟﺮﲪﻦ ﻭﺩ‪‬ﺍ( ‪) . .‬ﺇﻥ ﺭﰊ ﺭﺣﻴﻢ ﻭﺩﻭﺩ( ‪). .‬ﻭﻫﻮ ﺍﻟﻐﻔﻮﺭ ﺍﻟﻮﺩﻭﺩ( ‪. .‬‬
‫)ﻭﺇﺫﺍ ﺳﺄﻟﻚ ﻋﺒﺎﺩﻱ ﻋﲏ ﻓﺈﱐ ﻗﺮﻳﺐ ﺃﺟﻴﺐ ﺩﻋﻮﺓ ﺍﻟﺪﺍﻉ ﺇﺫﺍ ﺩﻋﺎﻥ( ‪. .‬‬
‫)ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺃﺷﺪ ﺣﺒﺎ ﷲ( ‪) . .‬ﻗﻞ‪:‬ﺇﻥ ﻛﻨﻢ ﲢﺒﻮﻥ ﺍﷲ ﻓﺎﺗﺒﻌﻮﱐ ﳛﺒﺒﻜﻢ ﺍﷲ( ‪ . .‬ﻭﻏﲑﻫﺎ ﻛﺜﲑ ‪. .‬‬
‫ﻭﻋﺠﺒﺎ ﻟﻘﻮﻡ ﳝﺮﻭﻥ ﻋﻠﻰ ﻫﺬﺍ ﻛﻠﻪ ‪ ،‬ﻟﻴﻘﻮﻟﻮﺍ‪:‬ﺇﻥ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﺗﺼﻮﺭ ﺟﺎﻑ ﻋﻨﻴﻒ ‪ ،‬ﻳﺼﻮﺭ ﺍﻟﻌﻼﻗـﺔ‬
‫ﺑﲔ ﺍﷲ ﻭﺍﻹﻧﺴﺎﻥ ﻋﻼﻗﺔ ﻗﻬﺮ ﻭﻗﺴﺮ ‪ ،‬ﻭﻋﺬﺍﺏ ﻭﻋﻘﺎﺏ ‪ ،‬ﻭﺟﻔﻮﺓ ﻭﺍﻧﻘﻄﺎﻉ ‪. . .‬‬
‫ﻻ ﻛﺎﻟﺘﺼﻮﺭ ﺍﻟﺬﻱ ﳚﻌﻞ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﺍﷲ ﻭﺃﻗﻨﻮﻡ ﺍﻹﻟﻪ ‪ ،‬ﻓﲑﺑﻂ ﺑﲔ ﺍﷲ ﻭﺍﻟﻨﺎﺱ ‪ ،‬ﰲ ﻫﺬﺍ ﺍﻻﺯﺩﻭﺍﺝ !‬
‫ﺇﻥ ﻧﺼﺎﻋﺔ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﰲ ﺍﻟﻔﺼﻞ ﺑﲔ ﺣﻘﻴﻘﺔ ﺍﻷﻟﻮﻫﻴﺔ ﻭﺣﻘﻴﻘﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ ‪ ،‬ﻻ ﲡﻔﻒ ﺫﻟﻚ ﺍﻟﻨـﺪﻯ‬
‫ﺍﳊﺒﻴﺐ ‪،‬ﺑﲔ ﺍﷲ ﻭﺍﻟﻌﺒﻴﺪ ‪ ،‬ﻓﻬﻲ ﻋﻼﻗﺔ ﺍﻟﺮﲪﺔ ﻛﻤﺎ ﺃ‪‬ﺎ ﻋﻼﻗﺔ ﺍﻟﻌﺪﻝ ‪ ،‬ﻭﻫﻲ ﻋﻼﻗﺔ ﺍﻟﻮﺩ ﻛﻤﺎ ﺃ‪‬ﺎ ﻋﻼﻗـﺔ‬
‫ﺍﻟﺘﺠﺮﻳﺪ ‪ ،‬ﻭﻫﻲ ﻋﻼﻗﺔ ﺍﳊﺐ ﻛﻤﺎ ﺃ‪‬ﺎ ﻋﻼﻗﺔ ﺍﻟﺘﱰﻳﻪ ‪. .‬‬
‫ﺇﻧﻪ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻜﺎﻣﻞ ﺍﻟﺸﺎﻣﻞ ﻟﻜﻞ ﺣﺎﺟﺎﺕ ﺍﻟﻜﻴﻨﻮﻧﺔ ﺍﻟﺒﺸﺮﻳﺔ ﰲ ﻋﻼﻗﺘﻬﺎ ﺑﺮﺏ ﺍﻟﻌﺎﳌﲔ ‪.‬‬
‫ﻭﻫﻨﺎ ‪ -‬ﰲ ﺻﻔﺔ ﺍﻟﻌﺼﺒﺔ ﺍﳌﺆﻣﻨﺔ ﺍﳌﺨﺘﺎﺭﺓ ﳍﺬﺍ ﺍﻟﺪﻳﻦ ‪ -‬ﻳﺮﺩ ﺫﻟﻚ ﺍﻟﻨﺺ ﺍﻟﻌﺠﻴﺐ‪:‬‬
‫)ﳛﺒﻬﻢ ﻭﳛﺒﻮﻧﻪ( ﻭﻳﻄﻠﻖ ﺷﺤﻨﺘﻪ ﻛﻠﻬﺎ ﰲ ﻫﺬﺍ ﺍﳉﻮ ‪ ،‬ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺍﻟﻘﻠﺐ ﺍﳌﺆﻣﻦ ‪ ،‬ﻭﻫﻮ ﻳﻀﻄﻠﻊ ‪‬ﺬﺍ‬
‫ﺍﻟﻌﺐﺀ ﺍﻟﺸﺎﻕ ‪ .‬ﺷﺎﻋﺮﺍ ﺃﻧﻪ ﺍﻻﺧﺘﻴﺎﺭ ﻭﺍﻟﺘﻔﻀﻞ ﻭﺍﻟﻘﺮﰉ ﻣﻦ ﺍﳌﻨﻌﻢ ﺍﳉﻠﻴﻞ ‪. .‬‬
‫ﰒ ﳝﻀﻲ ﺍﻟﺴﻴﺎﻕ ﻳﻌﺮﺽ ﺑﻘﻴﺔ ﺍﻟﺴﻤﺎﺕ‪:‬‬
‫)ﺃﺫﻟﺔ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ( ‪. .‬‬
‫ﻭﻫﻲ ﺻﻔﺔ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﺍﻟﻄﻮﺍﻋﻴﺔ ﻭﺍﻟﻴﺴﺮ ﻭﺍﻟﻠﲔ ‪. .‬‬
‫ﻓﺎﳌﺆﻣﻦ ﺫﻟﻮﻝ ﻟﻠﻤﺆﻣﻦ ‪ . .‬ﻏﲑ ﻋﺼﻲ ﻋﻠﻴﻪ ﻭﻻ ﺻﻌﺐ ‪ .‬ﻫﲔ ﻟﲔ ‪ . .‬ﻣﻴﺴﺮ ﻣﺴﺘﺠﻴﺐ ‪ . .‬ﲰﺢ ﻭﺩﻭﺩ ‪.‬‬
‫ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﺬﻟﺔ ﻟﻠﻤﺆﻣﻨﲔ ‪ .‬ﻭﻣﺎ ﰲ ﺍﻟﺬﻟﺔ ﻟﻠﻤﺆﻣﻨﲔ ﻣﻦ ﻣﺬﻟﺔ ﻭﻻ ﻣﻬﺎﻧﺔ ‪ .‬ﺇﳕﺎ ﻫـﻲ ﺍﻷﺧـﻮﺓ ‪ ،‬ﺗﺮﻓـﻊ‬
‫ﺍﳊﻮﺍﺟﺰ ‪ ،‬ﻭﺗﺰﻳﻞ ﺍﻟﺘﻜﻠﻒ ﻭﲣﻠﻂ ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ ‪ ،‬ﻓﻼ ﻳﺒﻘﻰ ﻓﻴﻬﺎ ﻣﺎ ﻳﺴﺘﻌﺼﻲ ﻭﻣﺎ ﳛﺘﺠﺰ ﺩﻭﻥ ﺍﻵﺧﺮﻳﻦ‬
‫ﺇﻥ ﺣﺴﺎﺳﻴﺔ ﺍﻟﻔﺮﺩ ﺑﺬﺍﺗﻪ ﻣﺘﺤﻮﺻﻠﺔ ﻣﺘﺤﻴﺰﺓ ﻫﻲ ﺍﻟﱵ ﲡﻌﻠﻪ ﴰﻮﺳﺎ ﻋﺼﻴﺎ ﺷﺤﻴﺤﺎ ﻋﻠﻰ ﺃﺧﻴﻪ ‪ .‬ﻓﺄﻣﺎ ﺣـﲔ‬
‫ﳜﻠﻂ ﻧﻔﺴﻪ ﺑﻨﻔﻮﺱ ﺍﻟﻌﺼﺒﺔ ﺍﳌﺆﻣﻨﺔ ﻣﻌﻪ ‪ ،‬ﻓﻠﻦ ﳚﺪ ﻓﻴﻬﺎ ﻣﺎ ﳝﻨﻌﻪ ﻭﻣﺎ ﻳﺴﺘﻌﺼﻲ ﺑﻪ ‪. .‬‬
‫ﻭﻣﺎﺫﺍ ﻳﺒﻘﻰ ﻟﻪ ﰲ ﻧﻔﺴﻪ ﺩﻭ‪‬ﻢ ‪ ،‬ﻭﻗﺪ ﺍﺟﺘﻤﻌﻮﺍ ﰲ ﺍﷲ ﺇﺧﻮﺍﻧﺎ ؛ ﳛﺒﻬﻢ ﻭﳛﺒﻮﻧﻪ ‪ ،‬ﻭﻳـﺸﻴﻊ ﻫـﺬﺍ ﺍﳊـﺐ‬
‫ﺍﻟﻌﻠﻮﻱ ﺑﻴﻨﻬﻢ ﻭﻳﺘﻘﺎﲰﻮﻧﻪ ؟!‬
‫)ﺃﻋﺰﺓ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ( ‪ . .‬ﻓﻴﻬﻢ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ ﴰﺎﺱ ﻭﺇﺑﺎﺀ ﻭﺍﺳﺘﻌﻼﺀ ‪. .‬‬

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‫‪١٠٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﳍﺬﻩ ﺍﳋﺼﺎﺋﺺ ﻫﻨﺎ ﻣﻮﺿﻊ ‪ . .‬ﺇ‪‬ﺎ ﻟﻴﺴﺖ ﺍﻟﻌﺰﺓ ﻟﻠﺬﺍﺕ ‪ ،‬ﻭﻻ ﺍﻻﺳﺘﻌﻼﺀ ﻟﻠﻨﻔﺲ ‪ .‬ﺇﳕﺎ ﻫﻲ ﺍﻟﻌﺰﺓ ﻟﻠﻌﻘﻴﺪﺓ‬
‫‪ ،‬ﻭﺍﻻﺳﺘﻌﻼﺀ ﻟﻠﺮﺍﻳﺔ ﺍﻟﱵ ﻳﻘﻔﻮﻥ ﲢﺘﻬﺎ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻜﺎﻓﺮﻳﻦ ‪ .‬ﺇ‪‬ﺎ ﺍﻟﺜﻘﺔ ﺑﺄﻥ ﻣﺎ ﻣﻌﻬﻢ ﻫـﻮ ﺍﳋـﲑ ‪ ،‬ﻭﺃﻥ‬
‫ﺩﻭﺭﻫﻢ ﻫﻮ ﺃﻥ ﻳﻄﻮﻋﻮﺍ ﺍﻵﺧﺮﻳﻦ ﻟﻠﺨﲑ ﺍﻟﺬﻱ ﻣﻌﻬﻢ ﻻ ﺃﻥ ﻳﻄﻮﻋﻮﺍ ﺍﻵﺧﺮﻳﻦ ﻷﻧﻔـﺴﻬﻢ ﻭﻻ ﺃﻥ ﻳﻄﻮﻋـﻮﺍ‬
‫ﺃﻧﻔﺴﻬﻢ ﻟﻶﺧﺮﻳﻦ ﻭﻣﺎ ﻋﻨﺪ ﺍﻵﺧﺮﻳﻦ !‬
‫ﰒ ﻫﻲ ﺍﻟﺜﻘﺔ ﺑﻐﻠﺒﺔ ﺩﻳﻦ ﺍﷲ ﻋﻠﻰ ﺩﻳﻦ ﺍﳍﻮﻯ ؛ ﻭﺑﻐﻠﺒﺔ ﻗﻮﺓ ﺍﷲ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻘﻮﻯ ؛ ﻭﺑﻐﻠﺒﺔ ﺣﺰﺏ ﺍﷲ ﻋﻠـﻰ‬
‫ﺃﺣﺰﺍﺏ ﺍﳉﺎﻫﻠﻴﺔ ‪ . .‬ﻓﻬﻢ ﺍﻷﻋﻠﻮﻥ ﺣﱴ ﻭﻫﻢ ﻳﻨﻬﺰﻣﻮﻥ ﰲ ﺑﻌﺾ ﺍﳌﻌﺎﺭﻙ ‪ ،‬ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻄﻮﻳﻞ ‪. .‬‬
‫)ﳚﺎﻫﺪﻭﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻻ ﳜﺎﻓﻮﻥ ﻟﻮﻣﺔ ﻻﺋﻢ( ‪. .‬‬
‫ﻓﺎﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪ ،‬ﻹﻗﺮﺍﺭ ﻣﻨﻬﺞ ﺍﷲ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﻭﺇﻋﻼﻥ ﺳﻠﻄﺎﻧﻪ ﻋﻠﻰ ﺍﻟﺒﺸﺮ ‪ ،‬ﻭﲢﻜﻴﻢ ﺷـﺮﻳﻌﺘﻪ ﰲ‬
‫ﺍﳊﻴﺎﺓ ‪ ،‬ﻟﺘﺤﻘﻴﻖ ﺍﳋﲑ ﻭﺍﻟﺼﻼﺡ ﻭﺍﻟﻨﻤﺎﺀ ﻟﻠﻨﺎﺱ ‪. .‬‬
‫ﻫﻲ ﺻﻔﺔ ﺍﻟﻌﺼﺒﺔ ﺍﳌﺆﻣﻨﺔ ﺍﻟﱵ ﳜﺘﺎﺭﻫﺎ ﺍﷲ ﻟﻴﺼﻨﻊ ‪‬ﺎ ﰲ ﺍﻷﺭﺽ ﻣﺎ ﻳﺮﻳﺪ ‪. .‬‬
‫ﻭﻫﻢ ﳚﺎﻫﺪﻭﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ؛ ﻻ ﰲ ﺳﺒﻴﻞ ﺃﻧﻔﺴﻬﻢ ؛ ﻭﻻ ﰲ ﺳﺒﻴﻞ ﻗﻮﻣﻬﻢ ؛ ﻭﻻ ﰲ ﺳﺒﻴﻞ ﻭﻃﻨـﻬﻢ ؛ ﻭﻻ‬
‫ﰲ ﺳﺒﻴﻞ ﺟﻨﺴﻬﻢ ‪. .‬‬
‫ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪ .‬ﻟﺘﺤﻘﻴﻖ ﻣﻨﻬﺞ ﺍﷲ ‪ ،‬ﻭﺗﻘﺮﻳﺮ ﺳﻠﻄﺎﻧﻪ ‪ ،‬ﻭﺗﻨﻔﻴﺬ ﺷﺮﻳﻌﺘﻪ ‪ ،‬ﻭﲢﻘﻴﻖ ﺍﳋﲑ ﻟﻠﺒﺸﺮ ﻋﺎﻣﺔ ﻋﻦ ﻫﺬﺍ‬
‫ﺍﻟﻄﺮﻳﻖ ‪. .‬‬
‫ﻭﻟﻴﺲ ﳍﻢ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ﺷﻲﺀ ‪ ،‬ﻭﻟﻴﺲ ﻷﻧﻔﺴﻬﻢ ﻣﻦ ﻫﺬﺍ ﺣﻆ ‪ ،‬ﺇﳕﺎ ﻫﻮ ﷲ ﻭﰲ ﺳﺒﻴﻞ ﺍﷲ ﺑﻼ ﺷﺮﻳﻚ ‪. .‬‬
‫ﻭﻫﻢ ﳚﺎﻫﺪﻭﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻻ ﳜﺎﻓﻮﻥ ﻟﻮﻣﺔ ﻻﺋﻢ ‪. .‬‬
‫ﻭﻓﻴﻢ ﺍﳋﻮﻑ ﻣﻦ ﻟﻮﻡ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻫﻢ ﻗﺪ ﺿﻤﻨﻮﺍ ﺣﺐ ﺭﺏ ﺍﻟﻨﺎﺱ ؟‬
‫ﻭﻓﻴﻢ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﻣﺄﻟﻮﻑ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻋﺮﻑ ﺍﳉﻴﻞ ‪ ،‬ﻭﻣﺘﻌﺎﺭﻑ ﺍﳉﺎﻫﻠﻴﺔ ‪ ،‬ﻭﻫـﻢ ﻳﺘﺒﻌـﻮﻥ ﺳـﻨﺔ ﺍﷲ ‪،‬‬
‫ﻭﻳﻌﺮﺿﻮﻥ ﻣﻨﻬﺞ ﺍﷲ ﻟﻠﺤﻴﺎﺓ ؟ ﺇﳕﺎ ﳜﺸﻰ ﻟﻮﻡ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﺴﺘﻤﺪ ﻣﻘﺎﻳﻴﺴﻪ ﻭﺃﺣﻜﺎﻣﻪ ﻣﻦ ﺃﻫـﻮﺍﺀ ﺍﻟﻨـﺎﺱ ؛‬
‫ﻭﻣﻦ ﻳﺴﺘﻤﺪ ﻋﻮﻧﻪ ﻭﻣﺪﺩﻩ ﻣﻦ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ؛ ﺃﻣﺎ ﻣﻦ ﻳﺮﺟﻊ ﺇﱃ ﻣﻮﺍﺯﻳﻦ ﺍﷲ ﻭﻣﻘﺎﻳﻴـﺴﻪ ﻭﻗﻴﻤـﻪ ﻟﻴﺠﻌﻠـﻬﺎ‬
‫ﺗﺴﻴﻄﺮ ﻋﻠﻰ ﺃﻫﻮﺍﺀ ﺍﻟﻨﺎﺱ ﻭﺷﻬﻮﺍ‪‬ﻢ ﻭﻗﻴﻤﻬﻢ ؛ ﻭﺃﻣﺎ ﻣﻦ ﻳﺴﺘﻤﺪ ﻗﻮﺗﻪ ﻭﻋﺰﺗﻪ ﻣﻦ ﻗﻮﺓ ﺍﷲ ﻭﻋﺰﺗـﻪ ‪ ،‬ﻓﻤـﺎ‬
‫ﻳﺒﺎﱄ ﻣﺎ ﻳﻘﻮﻝ ﺍﻟﻨﺎﺱ ﻭﻣﺎ ﻳﻔﻌﻠﻮﻥ ‪ .‬ﻛﺎﺋﻨﺎ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ ﻣﺎ ﻛﺎﻧﻮﺍ ؛ ﻭﻛﺎﺋﻨﺎ ﻭﺍﻗﻊ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ ﻣﺎ ﻛـﺎﻥ ‪،‬‬
‫ﻭﻛﺎﺋﻨﺔ "ﺣﻀﺎﺭﺓ " ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ ﻭﻋﻠﻤﻬﻢ ﻭﺛﻘﺎﻓﺘﻬﻢ ﻣﺎ ﺗﻜﻮﻥ !‬
‫ﺇﻧﻨﺎ ﳓﺴﺐ ﺣﺴﺎﺑﺎ ﳌﺎ ﻳﻘﻮﻝ ﺍﻟﻨﺎﺱ ؛ ﻭﳌﺎ ﻳﻔﻌﻞ ﺍﻟﻨﺎﺱ ؛ ﻭﳌﺎ ﳝﻠﻚ ﺍﻟﻨﺎﺱ ؛ ﻭﳌﺎ ﻳﺼﻄﻠﺢ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ ؛ ﻭﳌﺎ‬
‫ﻳﺘﺨﺬﻩ ﺍﻟﻨﺎﺱ ﰲ ﻭﺍﻗﻊ ﺣﻴﺎ‪‬ﻢ ﻣﻦ ﻗﻴﻢ ﻭﺍﻋﺘﺒﺎﺭﺍﺕ ﻭﻣﻮﺍﺯﻳﻦ ‪. .‬‬
‫ﻷﻧﻨﺎ ﻧﻐﻔﻞ ﺃﻭ ﻧﺴﻬﻮ ﻋﻦ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﳚﺐ ﺃﻥ ﻧﺮﺟﻊ ﺇﻟﻴﻪ ﰲ ﺍﻟﻮﺯﻥ ﻭﺍﻟﻘﻴﺎﺱ ﻭﺍﻟﺘﻘﻮﱘ ‪. .‬‬
‫ﺇﻧﻪ ﻣﻨﻬﺞ ﺍﷲ ﻭﺷﺮﻳﻌﺘﻪ ﻭﺣﻜﻤﻪ ‪ . .‬ﻓﻬﻮ ﻭﺣﺪﻩ ﺍﳊﻖ ﻭﻛﻞ ﻣﺎ ﺧﺎﻟﻔﺔ ﻓﻬﻮ ﺑﺎﻃﻞ ؛ ﻭﻟﻮ ﻛـﺎﻥ ﻋـﺮﻑ‬
‫ﻣﻼﻳﲔ ﺍﳌﻼﻳﲔ ‪ ،‬ﻭﻟﻮ ﺃﻗﺮﺗﻪ ﺍﻷﺟﻴﺎﻝ ﰲ ﻋﺸﺮﺍﺕ ﺍﻟﻘﺮﻭﻥ !‬
‫ﺇﻧﻪ ﻟﻴﺴﺖ ﻗﻴﻤﺔ ﺃﻱ ﻭﺿﻊ ‪ ،‬ﺃﻭ ﺃﻱ ﻋﺮﻑ ‪ ،‬ﺃﻭ ﺃﻱ ﺗﻘﻠﻴﺪ ‪ ،‬ﺃﻭ ﺃﻳﺔ ﻗﻴﻤﺔ ‪. .‬‬

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‫‪١٠٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺃﻧﻪ ﻣﻮﺟﻮﺩ ؛ ﻭﺃﻧﻪ ﻭﺍﻗﻊ ؛ ﻭﺃﻥ ﻣﻼﻳﲔ ﺍﻟﺒﺸﺮ ﻳﻌﺘﻨﻘﻮﻧﻪ ‪ ،‬ﻭﻳﻌﻴﺸﻮﻥ ﺑﻪ ‪ ،‬ﻭﻳﺘﺨﺬﻭﻧﻪ ﻗﺎﻋـﺪﺓ ﺣﻴـﺎ‪‬ﻢ ‪. .‬‬
‫ﻓﻬﺬﺍ ﻣﻴﺰﺍﻥ ﻻ ﻳﻌﺘﺮﻑ ﺑﻪ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ‪ .‬ﺇﳕﺎ ﻗﻴﻤﺔ ﺃﻱ ﻭﺿﻊ ‪ ،‬ﻭﺃﻱ ﻋﺮﻑ ‪ ،‬ﻭﺃﻱ ﺗﻘﻠﻴﺪ ‪ ،‬ﻭﺃﻳﺔ ﻗﻴﻤﺔ‬
‫‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﳍﺎ ﺃﺻﻞ ﰲ ﻣﻨﻬﺞ ﺍﷲ ‪ ،‬ﺍﻟﺬﻱ ﻣﻨﻪ ‪ -‬ﻭﺣﺪﻩ ‪ -‬ﺗﺴﺘﻤﺪ ﺍﻟﻘﻴﻢ ﻭﺍﳌﻮﺍﺯﻳﻦ ‪. .‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﲡﺎﻫﺪ ﺍﻟﻌﺼﺒﺔ ﺍﳌﺆﻣﻨﺔ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻻ ﲣﺎﻑ ﻟﻮﻣﺔ ﻻﺋﻢ ‪. .‬‬
‫ﻓﻬﺬﻩ ﲰﺔ ﺍﳌﺆﻣﻨﲔ ﺍﳌﺨﺘﺎﺭﻳﻦ ‪. .‬‬
‫ﰒ ﺇﻥ ﺫﻟﻚ ﺍﻻﺧﺘﻴﺎﺭ ﻣﻦ ﺍﷲ ‪ ،‬ﻭﺫﻟﻚ ﺍﳊﺐ ﺍﳌﺘﺒﺎﺩﻝ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳌﺨﺘﺎﺭﻳﻦ ‪ ،‬ﻭﺗﻠﻚ ﺍﻟﺴﻤﺎﺕ ﺍﻟﱵ ﳚﻌﻠـﻬﺎ‬
‫ﻃﺎﺑﻌﻬﻢ ﻭﻋﻨﻮﺍ‪‬ﻢ ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﻃﻤﺌﻨﺎﻥ ﺇﱃ ﺍﷲ ﰲ ﻧﻔﻮﺳﻬﻢ ‪ ،‬ﻭﺍﻟﺴﲑ ﻋﻠﻰ ﻫﺪﺍﻩ ﰲ ﺟﻬﺎﺩﻫﻢ ‪ . .‬ﺫﻟﻚ ﻛﻠﻪ‬
‫ﻣﻦ ﻓﻀﻞ ﺍﷲ ‪.‬‬
‫)ﺫﻟﻚ ﻓﻀﻞ ﺍﷲ ﻳﺆﺗﻴﻪ ﻣﻦ ﻳﺸﺎﺀ ‪ .‬ﻭﺍﷲ ﻭﺍﺳﻊ ﻋﻠﻴﻢ( ‪ .‬ﻳﻌﻄﻲ ﻋﻦ ﺳﻌﺔ ‪ ،‬ﻭﻳﻌﻄﻲ ﻋﻦ ﻋﻠﻢ ‪. .‬‬
‫ﻭﻣﺎ ﺃﻭﺳﻊ ﻫﺬﺍ ﺍﻟﻌﻄﺎﺀ ؛ ﺍﻟﺬﻱ ﳜﺘﺎﺭ ﺍﷲ ﻟﻪ ﻣﻦ ﻳﺸﺎﺀ ﻋﻦ ﻋﻠﻢ ﻭﻋﻦ ﺗﻘﺪﻳﺮ ‪.‬‬
‫ﻭﳛﺪﺩ ﺍﷲ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺟﻬﺔ ﺍﻟﻮﻻﺀ ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﱵ ﺗﺘﻔﻖ ﻣﻊ ﺻﻔﺔ ﺍﻹﳝﺎﻥ ؛ ﻭﻳﺒﲔ ﳍﻢ ﻣﻦ ﻳﺘﻮﻟﻮﻥ‪:‬‬
‫)ﺇﳕﺎ ﻭﻟﻴﻜﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻼﺓ ﻭﻳﺆﺗﻮﻥ ﺍﻟﺰﻛﺎﺓ ﻭﻫﻢ ﺭﺍﻛﻌﻮﻥ( ‪. .‬‬
‫ﻫﻜﺬﺍ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻘﺼﺮ ﺍﻟﺬﻱ ﻻ ﻳﺪﻉ ﳎﺎﻻ ﻟﻠﺘﻤﺤﻞ ﺃﻭ ﺍﻟﺘﺄﻭﻝ ؛ ﻭﻻ ﻳﺘـﺮﻙ ﻓﺮﺻـﺔ ﻟﺘﻤﻴﻴـﻊ ﺍﳊﺮﻛـﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺃﻭ ﲤﻴﻴﻊ ﺍﻟﺘﺼﻮﺭ ‪. .‬‬
‫ﻭﱂ ﻳﻜﻦ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ! ﻷﻥ ﺍﳌﺴﺄﻟﺔ ﰲ ﺻﻤﻴﻤﻬﺎ ‪ -‬ﻛﻤﺎ ﻗﻠﻨﺎ ‪ -‬ﻫﻲ ﻣـﺴﺄﻟﺔ ﺍﻟﻌﻘﻴـﺪﺓ ‪.‬‬
‫ﻭﻣﺴﺄﻟﺔ ﺍﳊﺮﻛﺔ ‪‬ﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ‪ .‬ﻭﻟﻴﻜﻮﻥ ﺍﻟﻮﻻﺀ ﷲ ﺧﺎﻟﺼﺎ ‪ ،‬ﻭﺍﻟﺜﻘﺔ ﺑﻪ ﻣﻄﻠﻘﺔ ‪ ،‬ﻭﻟﻴﻜﻮﻥ ﺍﻹﺳـﻼﻡ ﻫـﻮ‬
‫"ﺍﻟﺪﻳﻦ" ‪ .‬ﻭﻟﻴﻜﻮﻥ ﺍﻷﻣﺮ ﺃﻣﺮ ﻣﻔﺎﺻﻠﺔ ﺑﲔ ﺍﻟﺼﻒ ﺍﳌﺴﻠﻢ ﻭﺳﺎﺋﺮ ﺍﻟﺼﻔﻮﻑ ﺍﻟﱵ ﻻ ﺗﺘﺨﺬ ﺍﻹﺳﻼﻡ ﺩﻳﻨـﺎ ‪،‬‬
‫ﻭﻻ ﲡﻌﻞ ﺍﻹﺳﻼﻡ ﻣﻨﻬﺠﺎ ﻟﻠﺤﻴﺎﺓ ‪ .‬ﻭﻟﺘﻜﻮﻥ ﻟﻠﺤﺮﻛﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺟﺪﻳﺘﻬﺎ ﻭﻧﻈﺎﻣﻬﺎ ؛ ﻓﻼ ﻳﻜﻮﻥ ﺍﻟﻮﻻﺀ ﻓﻴﻬﺎ‬
‫ﻟﻐﲑ ﻗﻴﺎﺩﺓ ﻭﺍﺣﺪﺓ ﻭﺭﺍﻳﺔ ﻭﺍﺣﺪﺓ ‪ .‬ﻭﻻ ﻳﻜﻮﻥ ﺍﻟﺘﻨﺎﺻﺮ ﺇﻻ ﺑﲔ ﺍﻟﻌﺼﺒﺔ ﺍﳌﺆﻣﻨﺔ ؛ ﻷﻧـﻪ ﺗﻨﺎﺻـﺮ ﰲ ﺍﳌﻨـﻬﺞ‬
‫ﺍﳌﺴﺘﻤﺪ ﻣﻦ ﺍﻟﻌﻘﻴﺪﺓ ‪. .‬‬
‫ﻭﻟﻜﻦ ﺣﱴ ﻻ ﻳﻜﻮﻥ ﺍﻹﺳﻼﻡ ﳎﺮﺩ ﻋﻨﻮﺍﻥ ‪ ،‬ﺃﻭ ﳎﺮﺩ ﺭﺍﻳﺔ ﻭﺷﻌﺎﺭ ‪ ،‬ﺃﻭ ﳎﺮﺩ ﻛﻠﻤﺔ ﺗﻘـﺎﻝ ﺑﺎﻟﻠـﺴﺎﻥ ‪ ،‬ﺃﻭ‬
‫ﳎﺮﺩ ﻧﺴﺐ ﻳﻨﺘﻘﻞ ﺑﺎﻟﻮﺭﺍﺛﺔ ‪ ،‬ﺃﻭ ﳎﺮﺩ ﻭﺻﻒ ﻳﻠﺤﻖ ﺍﻟﻘﺎﻃﻨﲔ ﰲ ﻣﻜﺎﻥ !‬
‫ﻓﺈﻥ ﺍﻟﺴﻴﺎﻕ ﻳﺬﻛﺮ ﺑﻌﺾ ﺍﻟﺴﻤﺎﺕ ﺍﻟﺮﺋﻴﺴﻴﺔ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ‪:‬‬
‫)ﺍﻟﺬﻳﻦ ﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻼﺓ ﻭﻳﺆﺗﻮﻥ ﺍﻟﺰﻛﺎﺓ ‪ ،‬ﻭﻫﻢ ﺭﺍﻛﻌﻮﻥ( ‪. .‬‬
‫ﻓﻤﻦ ﺻﻔﺘﻬﻢ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ‪ -‬ﻻ ﳎﺮﺩ ﺃﺩﺍﺀ ﺍﻟﺼﻼﺓ ‪ -‬ﻭﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﺗﻌﲏ ﺃﺩﺍﺀﻫﺎ ﺃﺩﺍﺀ ﻛﺎﻣﻼ ‪ ،‬ﺗﻨﺸﺄ ﻋﻨـﻪ‬
‫ﺁﺛﺎﺭﻫﺎ ﺍﻟﱵ ﻳﻘﺮﺭﻫﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﺇﻥ ﺍﻟﺼﻼﺓ ﺗﻨﻬﻰ ﻋﻦ ﺍﻟﻔﺤﺸﺎﺀ ﻭﺍﳌﻨﻜﺮ ‪. .‬‬
‫ﻭﺍﻟﺬﻱ ﻻ ﺗﻨﻬﺎﻩ ﺻﻼﺗﻪ ﻋﻦ ﺍﻟﻔﺤﺸﺎﺀ ﻭﺍﳌﻨﻜﺮ ‪ ،‬ﱂ ﻳﻘﻢ ﺍﻟﺼﻼﺓ ؛ ﻓﻠﻮ ﺃﻗﺎﻣﻬﺎ ﻟﻨﻬﺘﻪ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﷲ !‬
‫ﻭﻣﻦ ﺻﻔﺘﻬﻢ ﺇﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ ‪. .‬‬

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‫‪١٠٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺃﻱ ﺃﺩﺍﺀ ﺣﻖ ﺍﳌﺎﻝ ﻃﺎﻋﺔ ﷲ ﻭﻗﺮﰉ ﻋﻦ ﺭﺿﻰ ﻧﻔﺲ ﻭﺭﻏﺒﺔ ‪ .‬ﻓﻠﻴﺴﺖ ﺍﻟﺰﻛﺎﺓ ﳎﺮﺩ ﺿﺮﻳﺒﺔ ﻣﺎﻟﻴﺔ ‪ ،‬ﺇﳕﺎ ﻫﻲ‬
‫ﻛﺬﻟﻚ ﻋﺒﺎﺩﺓ ‪ .‬ﺃﻭ ﻫﻲ ﻋﺒﺎﺩﺓ ﻣﺎﻟﻴﺔ ‪ .‬ﻭﻫﺬﻩ ﻫﻲ ﻣﻴﺰﺓ ﺍﳌﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ ‪ .‬ﺍﻟﺬﻱ ﳛﻘـﻖ ﺃﻫـﺪﺍﻓﺎ ﺷـﱴ‬
‫ﺑﺎﻟﻔﺮﻳﻀﺔ ﺍﻟﻮﺍﺣﺪﺓ ‪ .‬ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﺍﻷﻧﻈﻤﺔ ﺍﻷﺭﺿﻴﺔ ﺍﻟﱵ ﲢﻘﻖ ﻫﺪﻓﺎ ﻭﺗﻔﺮﻁ ﰲ ﺃﻫﺪﺍﻑ ‪. .‬‬
‫ﺇﻧﻪ ﻻ ﻳﻐﲏ ﰲ ﺇﺻﻼﺡ ﺣﺎﻝ ﺍ‪‬ﺘﻤﻊ ﺃﻥ ﻳﺄﺧﺬ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺎﻝ ﺿﺮﻳﺒﺔ ] ﻣﺪﻧﻴﺔ ! [ ﺃﻭ ﺃﻥ ﻳﺄﺧﺬ ﺍﳌـﺎﻝ ﻣـﻦ‬
‫ﺍﻷﻏﻨﻴﺎﺀ ﻟﻠﻔﻘﺮﺍﺀ ﺑﺎﺳﻢ ﺍﻟﺪﻭﻟﺔ ‪ ،‬ﺃﻭ ﺑﺎﺳﻢ ﺍﻟﺸﻌﺐ ‪ ،‬ﺃﻭ ﺑﺎﺳﻢ ﺟﻬﺔ ﺃﺭﺿﻴﺔ ﻣﺎ ‪ . .‬ﻓﻬﻲ ﰲ ﺻﻮﺭ‪‬ﺎ ﻫﺬﻩ ﻗﺪ‬
‫ﲢﻘﻖ ﻫﺪﻓﺎ ﻭﺍﺣﺪﺍ ؛ ﻭﻫﻮ ﺇﻳﺼﺎﻝ ﺍﳌﺎﻝ ﻟﻠﻤﺤﺘﺎﺟﲔ ‪. .‬‬
‫ﻓﺄﻣﺎ ﺍﻟﺰﻛﺎﺓ ‪ . .‬ﻓﺘﻌﲏ ﺍﲰﻬﺎ ﻭﻣﺪﻟﻮﳍﺎ ‪. .‬‬
‫ﺇ‪‬ﺎ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﻃﻬﺎﺭﺓ ﻭﳕﺎﺀ ‪. .‬‬
‫ﺇ‪‬ﺎ ﺯﻛﺎﺓ ﻟﻠﻀﻤﲑ ﺑﻜﻮ‪‬ﺎ ﻋﺒﺎﺩﺓ ﷲ ‪ .‬ﻭﺑﺎﻟﺸﻌﻮﺭ ﺍﻟﻄﻴﺐ ﺍﳌﺼﺎﺣﺐ ﳍﺎ ﲡﺎﻩ ﺍﻹﺧﻮﺍﻥ ﺍﻟﻔﻘﺮﺍﺀ ‪ ،‬ﲟﺎ ﺃ‪‬ﺎ ﻋﺒﺎﺩﺓ‬
‫ﷲ ﻳﺮﺟﻮ ﻋﻠﻴﻬﺎ ﻓﺎﻋﻠﻬﺎ ﺣﺴﻦ ﺍﳉﺰﺍﺀ ﰲ ﺍﻵﺧﺮﺓ ‪ ،‬ﻛﻤﺎ ﻳﺮﺟﻮ ﻣﻨﻬﺎ ﳕﺎﺀ ﺍﳌﺎﻝ ﰲ ﺍﳊﻴـﺎﺓ ﺍﻟـﺪﻧﻴﺎ ﺑﺎﻟﱪﻛـﺔ‬
‫ﻭﺑﺎﻟﻨﻈﺎﻡ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺍﳌﺒﺎﺭﻙ ‪ .‬ﰒ ﺑﺎﻟﺸﻌﻮﺭ ﺍﻟﻄﻴﺐ ﰲ ﻧﻔﻮﺱ ﺍﻟﻔﻘﺮﺍﺀ ﺍﻵﺧﺬﻳﻦ ﺃﻧﻔﺴﻬﻢ ؛ ﺇﺫ ﻳﺸﻌﺮﻭﻥ ﺃ‪‬ـﺎ‬
‫ﻓﻀﻞ ﺍﷲ ﻋﻠﻴﻬﻢ ﺇﺫ ﻗﺮﺭﻫﺎ ﳍﻢ ﰲ ﺃﻣﻮﺍﻝ ﺍﻷﻏﻨﻴﺎﺀ ؛ ﻭﻻ ﻳﺸﻌﺮﻭﻥ ﻣﻌﻬﺎ ﺑﺎﳊﻘﺪ ﻭﺍﻟﺘﺸﻔﻲ ﻣـﻦ ﺇﺧـﻮﺍ‪‬ﻢ‬
‫ﺍﻷﻏﻨﻴﺎﺀ ] ﻣﻊ ﺗﺬﻛﺮ ﺃﻥ ﺍﻷﻏﻨﻴﺎﺀ ﰲ ﺍﻟﻨﻈﺎﻡ ﺍﻹﺳﻼﻣﻲ ﻻ ﻳﻜﺴﺒﻮﻥ ﺇﻻ ﻣﻦ ﺣﻼﻝ ﻭﻻ ﳚﻮﺭﻭﻥ ﻋﻠﻰ ﺣـﻖ‬
‫ﺃﺣﺪ ﻭﻫﻢ ﳚﻤﻌﻮﻥ ﻧﺼﻴﺒﻬﻢ ﻣﻦ ﺍﳌﺎﻝ [ ‪. .‬‬
‫ﻭﰲ ﺍﻟﻨﻬﺎﻳﺔ ﲢﻘﻖ ﻫﺪﻑ ﺍﻟﻀﺮﻳﺒﺔ ﺍﳌﺎﻟﻴﺔ ﰲ ﻫﺬﺍ ﺍﳉﻮ ﺍﻟﺮﺍﺿﻲ ﺍﳋﲑ ﺍﻟﻄﻴﺐ ‪ . .‬ﺟﻮ ﺍﻟﺰﻛـﺎﺓ ﻭﺍﻟﻄﻬـﺎﺭﺓ‬
‫ﻭﺍﻟﻨﻤﺎﺀ ‪. .‬‬
‫ﻭﺃﺩﺍﺀ ﺍﻟﺰﻛﺎﺓ ﲰﺔ ﻣﻦ ﲰﺎﺕ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺗﻘﺮﺭ ﺃ‪‬ﻢ ﻳﺘﺒﻌﻮﻥ ﺷﺮﻳﻌﺔ ﺍﷲ ﰲ ﺷﺌﻮﻥ ﺍﳊﻴﺎﺓ ؛ ﻓﻬﻲ ﺇﻗﺮﺍﺭ ﻣﻨـﻬﻢ‬
‫ﺑﺴﻠﻄﺎﻥ ﺍﷲ ﰲ ﺃﻣﺮﻫﻢ ﻛﻠﻪ ‪ . .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻹﺳﻼﻡ ‪. .‬‬
‫)ﻭﻫﻢ ﺭﺍﻛﻌﻮﻥ( ‪. .‬‬
‫ﺫﻟﻚ ﺷﺄ‪‬ﻢ ‪ ،‬ﻛﺄﻧﻪ ﺍﳊﺎﻟﺔ ﺍﻷﺻﻠﻴﺔ ﳍﻢ ‪. .‬‬
‫ﻭﻣﻦ ﰒ ﱂ ﻳﻘﻒ ﻋﻨﺪ ﻗﻮﻟﻪ‪) :‬ﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻼﺓ( ‪. .‬‬
‫ﻓﻬﺬﻩ ﺍﻟﺴﻤﺔ ﺍﳉﺪﻳﺪﺓ ﺃﻋﻢ ﻭﺃﴰﻞ ‪ .‬ﺇﺫ ﺃ‪‬ﺎ ﺗﺮﲰﻬﻢ ﻟﻠﺨﺎﻃﺮ ﻛﺄﻥ ﻫﺬﺍ ﻫﻮ ﺷﺄ‪‬ﻢ ﺍﻟﺪﺍﺋﻢ ‪ .‬ﻓﺄﺑﺮﺯ ﲰﺔ ﳍـﻢ‬
‫ﻫﻲ ﻫﺬﻩ ﺍﻟﺴﻤﺔ ‪ ،‬ﻭ‪‬ﺎ ﻳﻌﺮﻓﻮﻥ ‪. .‬‬
‫ﻭﻣﺎ ﺃﻋﻤﻖ ﺇﳛﺎﺀﺍﺕ ﺍﻟﺘﻌﺒﲑﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺎﺕ !‬
‫ﻭﺍﷲ ﻳﻌﺪ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ‪ -‬ﰲ ﻣﻘﺎﺑﻞ ﺍﻟﺜﻘﺔ ﺑﻪ ‪ ،‬ﻭﺍﻻﻟﺘﺠﺎﺀ ﺇﻟﻴﻪ ‪ ،‬ﻭﺍﻟﻮﻻﺀ ﻟﻪ ﻭﺣﺪﻩ ‪ -‬ﻭﻟﺮﺳﻮﻟﻪ ﻭﻟﻠﻤـﺆﻣﻨﲔ‬
‫ﺑﺎﻟﺘﺒﻌﻴﺔ ‪. .‬‬
‫ﻭﻣﻘﺎﺑﻞ ﺍﳌﻔﺎﺻﻠﺔ ﺍﻟﻜﺎﻣﻠﺔ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﲨﻴﻊ ﺍﻟﺼﻔﻮﻑ ﺇﻻ ﺍﻟﺼﻒ ﺍﻟﺬﻱ ﻳﺘﻤﺤﺾ ﷲ ‪. .‬‬
‫ﻳﻌﺪﻫﻢ ﺍﻟﻨﺼﺮ ﻭﺍﻟﻐﻠﺒﺔ‪:‬‬
‫)ﻭﻣﻦ ﻳﺘﻮﻝ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻓﺈﻥ ﺣﺰﺏ ﺍﷲ ﻫﻢ ﺍﻟﻐﺎﻟﺒﻮﻥ( ‪. .‬‬

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‫‪١٠٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻗﺪ ﺟﺎﺀ ﻫﺬﺍ ﺍﻟﻮﻋﺪ ﺑﺎﻟﻐﻠﺐ ﺑﻌﺪ ﺑﻴﺎﻥ ﻗﺎﻋﺪﺓ ﺍﻹﳝﺎﻥ ﰲ ﺫﺍ‪‬ﺎ ‪. .‬‬
‫ﻭﺃ‪‬ﺎ ﻫﻲ ﺍﻟﻮﻻﺀ ﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻟﻠﻤﺆﻣﻨﲔ ؛ ﻭﺑﻌﺪ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﻮﻻﺀ ﻟﻠﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻋﺘﺒﺎﺭﻩ ﺧﺮﻭﺟـﺎ‬
‫ﻣﻦ ﺍﻟﺼﻒ ﺍﳌﺴﻠﻢ ﺇﱃ ﺻﻒ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ‪ ،‬ﻭﺍﺭﺗﺪﺍﺩﺍ ﻋﻦ ﺍﻟﺪﻳﻦ ‪. .‬‬
‫ﻭﻫﻨﺎ ﻟﻔﺘﺔ ﻗﺮﺁﻧﻴﺔ ﻣﻄﺮﺩﺓ ‪ . .‬ﻓﺎﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻳﺮﻳﺪ ﻣﻦ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﺴﻠﻢ ‪‬ﺮﺩ ﺃﻥ ﺍﻹﺳﻼﻡ ﺧﲑ !‬
‫ﻻ ﻷﻧﻪ ﺳﻴﻐﻠﺐ ‪ ،‬ﺃﻭ ﺳﻴﻤﻜﻦ ﻟﻪ ﰲ ﺍﻷﺭﺽ ؛ ﻓﻬﺬﻩ ﲦﺮﺍﺕ ﺗﺄﰐ ﰲ ﺣﻴﻨﻬﺎ ؛ ﻭﺗﺄﰐ ﻟﺘﺤﻘﻴﻖ ﻗـﺪﺭ ﺍﷲ ﰲ‬
‫ﺍﻟﺘﻤﻜﲔ ﳍﺬﺍ ﺍﻟﺪﻳﻦ ؛ ﻻ ﻟﺘﻜﻮﻥ ﻫﻲ ﺑﺬﺍ‪‬ﺎ ﺍﻹﻏﺮﺍﺀ ﻋﻠﻰ ﺍﻟﺪﺧﻮﻝ ﰲ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ‪. .‬‬
‫ﻭﺍﻟﻐﻠﺐ ﻟﻠﻤﺴﻠﻤﲔ ﻻ ﺷﻲﺀ ﻣﻨﻪ ﳍﻢ ‪ .‬ﻻ ﺷﻲﺀ ﻟﺬﻭﺍ‪‬ﻢ ﻭﺃﺷﺨﺎﺻﻬﻢ ‪ .‬ﻭﺇﳕﺎ ﻫﻮ ﻗـﺪﺭ ﺍﷲ ﳚﺮﻳـﻪ ﻋﻠـﻰ‬
‫ﺃﻳﺪﻳﻬﻢ ‪ ،‬ﻭﻳﺮﺯﻗﻬﻢ ﺇﻳﺎﻩ ﳊﺴﺎﺏ ﻋﻘﻴﺪ‪‬ﻢ ﻻ ﳊﺴﺎ‪‬ﻢ !‬
‫ﻓﻴﻜﻮﻥ ﳍﻢ ﺛﻮﺍﺏ ﺍﳉﻬﺪ ﻓﻴﻪ ؛ ﻭﺛﻮﺍﺏ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﺗﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻣـﻦ ﺍﻟـﺘﻤﻜﲔ ﻟـﺪﻳﻦ ﺍﷲ ﰲ ﺍﻷﺭﺽ ‪،‬‬
‫ﻭﺻﻼﺡ ﺍﻷﺭﺽ ‪‬ﺬﺍ ﺍﻟﺘﻤﻜﲔ ‪. .‬‬
‫ﻛﺬﻟﻚ ﻗﺪ ﻳﻌﺪ ﺍﷲ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻐﻠﺐ ﻟﺘﺜﺒﻴﺖ ﻗﻠﻮ‪‬ﻢ ؛ ﻭﺇﻃﻼﻗﻬﺎ ﻣﻦ ﻋﻮﺍﺋﻖ ﺍﻟﻮﺍﻗﻊ ﺍﳊﺎﺿﺮ ﺃﻣﺎﻣﻬﻢ ‪ -‬ﻭﻫﻲ‬
‫ﻋﻮﺍﺋﻖ ﺳﺎﺣﻘﺔ ﰲ ﺃﺣﻴﺎﻥ ﻛﺜﲑﺓ ‪ -‬ﻓﺈﺫﺍ ﺍﺳﺘﻴﻘﻨﻮﺍ ﺍﻟﻌﺎﻗﺒﺔ ﻗﻮﻳﺖ ﻗﻠﻮ‪‬ﻢ ﻋﻠﻰ ﺍﺟﺘﻴﺎﺯ ﺍﶈﻨﺔ ؛ ﻭﲣﻄﻲ ﺍﻟﻌﻘﺒﺔ ‪،‬‬
‫ﻭﺍﻟﻄﻤﻊ ﰲ ﺃﻥ ﻳﺘﺤﻘﻖ ﻋﻠﻰ ﺃﻳﺪﻳﻬﻢ ﻭﻋﺪ ﺍﷲ ﻟﻸﻣﺔ ﺍﳌﺴﻠﻤﺔ ‪ ،‬ﻓﻴﻜﻮﻥ ﳍﻢ ﺛﻮﺍﺏ ﺍﳉﻬﺎﺩ ‪ ،‬ﻭﺛﻮﺍﺏ ﺍﻟﺘﻤﻜﲔ‬
‫ﻟﺪﻳﻦ ﺍﷲ ‪ ،‬ﻭﺛﻮﺍﺏ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻤﻜﲔ ‪.‬‬
‫ﻛﺬﻟﻚ ﻳﺸﻲ ﻭﺭﻭﺩ ﻫﺬﺍ ﺍﻟﻨﺺ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ‪ ،‬ﲝﺎﻟﺔ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ﻳﻮﻣـﺬﺍﻙ ‪ ،‬ﻭﺣﺎﺟﺘـﻬﺎ ﺇﱃ ﻫـﺬﻩ‬
‫ﺍﻟﺒﺸﺮﻳﺎﺕ ‪ .‬ﺑﺬﻛﺮ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻣﻦ ﻏﻠﺒﺔ ﺣﺰﺏ ﺍﷲ ‪ . .‬ﳑﺎ ﻳﺮﺟﺢ ﻣﺎ ﺫﻫﺒﻨﺎ ﺇﻟﻴﻪ ﻣﻦ ﺗﺎﺭﻳﺦ ﻧـﺰﻭﻝ ﻫـﺬﺍ‬
‫ﺍﻟﻘﻄﺎﻉ ﻣﻦ ﺍﻟﺴﻮﺭﺓ ‪.‬‬
‫ﰒ ﲣﻠﺺ ﻟﻨﺎ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ؛ ﺍﻟﱵ ﻻ ﺗﺘﻌﻠﻖ ﺑﺰﻣﺎﻥ ﻭﻻ ﻣﻜﺎﻥ ‪. .‬‬
‫ﻓﻨﻄﻤﺌﻦ ﺇﻟﻴﻬﺎ ﺑﻮﺻﻔﻬﺎ ﺳﻨﺔ ﻣﻦ ﺳﻨﻦ ﺍﷲ ﺍﻟﱵ ﻻ ﺗﺘﺨﻠﻒ ‪ .‬ﻭﺇﻥ ﺧﺴﺮﺕ ﺍﻟﻌﺼﺒﺔ ﺍﳌﺆﻣﻨﺔ ﺑﻌﺾ ﺍﳌﻌـﺎﺭﻙ‬
‫ﻭﺍﳌﻮﺍﻗﻒ ‪ .‬ﻓﺎﻟﺴﻨﺔ ﺍﻟﱵ ﻻ ﺗﻨﻘﺾ ﻫﻲ ﺃﻥ ﺣﺰﺏ ﺍﷲ ﻫﻢ ﺍﻟﻐﺎﻟﺒﻮﻥ ‪. .‬‬
‫ﻭﻭﻋﺪ ﺍﷲ ﺍﻟﻘﺎﻃﻊ ﺃﺻﺪﻕ ﻣﻦ ﻇﻮﺍﻫﺮ ﺍﻷﻣﻮﺭ ﰲ ﺑﻌﺾ ﻣﺮﺍﺣﻞ ﺍﻟﻄﺮﻳﻖ !‬
‫ﻭﺃﻥ ﺍﻟﻮﻻﺀ ﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺆﺩﻱ ﻟﺘﺤﻘﻖ ﻭﻋﺪ ﺍﷲ ﰲ ‪‬ﺎﻳﺔ ﺍﻟﻄﺮﻳﻖ ! ) ﺍﻟﻈﻼﻝ (‬
‫ﻭﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺍﻟﻨ‪‬ﺴﺎﺋﻲ ﻭﻏﲑﻩ ﺑﺴﻨﺪ ﺻﺤﻴﺢ ﻋﻦ ﺳﻠﻤﺔ ﺑﻦ ﻧﻔﻴﻞ ﺍﻟﻜﻨﺪﻱ )ﻣﻦ ﻗﺒﻴﻠﺔ ﻛﻨﺪﺓ( ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬
‫ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺟﺎﻟﺴﺎ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ ﺭﺟﻞ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺃﺫﺍﻝ ﺍﻟﻨ‪‬ﺎﺱ ﺍﳋﻴـﻞ‪،‬‬
‫ﻭﻭﺿﻌﻮﺍ ﺍﻟﺴ‪‬ﻼﺡ ﻭﻗﺎﻟﻮﺍ‪ :‬ﻻ ﺟﻬﺎﺩ‪ ،‬ﻗﺪ ﻭﺿﻌﺖ ﺍﳊﺮﺏ ﺃﻭﺯﺍﺭﻫﺎ‪ ،‬ﻓﺄﻗﺒﻞ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺑﻮﺟﻬﻪ‪ ،‬ﻭﻗﺎﻝ‪)) :‬ﻛﺬﺑﻮﺍ‪ ،‬ﺍﻵﻥ ﺟﺎﺀ ﺩﻭﺭ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻭﻻ ﻳﺰﺍﻝ ﻣﻦ ﺃﻣ‪‬ﱵ ﺃﻣ‪‬ﺔ ﻳﻘﺎﺗﻠﻮﻥ ﻋﻠﻰ ﺍﳊﻖ‪ ،‬ﻭﻳﺰﻳﻎ ﺍﷲ ﳍﻢ‬
‫ﻗﻠﻮﺏ ﺃﻗﻮﺍﻡ‪ ،‬ﻭﺑﺮﺯﻗﻬﻢ ﻣﻨﻬﻢ ﺣﺘ‪‬ﻰ ﺗﻘﻮﻡ ﺍﻟﺴ‪‬ﺎﻋﺔ‪ ،‬ﻭﺣﱴ ﻳﺄﰐ ﻭﻋﺪ ﺍﷲ‪ ،‬ﻭﺍﳋﻴﻞ ﻣﻌﻘﻮﺩ ﰲ ﻧﻮﺍﺻﻴﻬﺎ ﺍﳋـﲑ‬
‫ﱄ ﺃﱐ ﻣﻘﺒﻮﺽ ﻏﲑ ﻣﻠﺒﺚ‪ ،‬ﻭﺃﻧﺘﻢ ﺗﺘﺒﻌﻮﱐ ﺃﻓﻨﺎﺩﺍ‪ ،‬ﻳﻀﺮﺏ ﺑﻌـﻀﻜﻢ ﺭﻗـﺎﺏ‬
‫ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﺇﻧ‪‬ﻪ ﻳﻮﺣﻰ ﺇ ﹼ‬
‫ﺑﻌﺾ‪ ،‬ﻭﻋﻘﺮ ﺩﺍﺭ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﺸ‪‬ﺎﻡ((‪.‬‬

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 ‫‪١٠٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺟﻠﻴﻞ ﺍﻟﻘﺪﺭ ﻋﻈﻴﻢ ﺍﻟﻔﺎﺋﺪﺓ‪ ،‬ﻓﻬﻮ ﻳﺪﻋﻮ ﺍﳌﺴﻠﻢ ﻟﻠﺨﺮﻭﺝ ﻣﻦ ﻫﻮﻯ ﺍﻟﻨ‪‬ﻔﺲ‪ ،‬ﻭﺗﻀﺎﺭﺏ ﺍﻵﺭﺍﺀ‪،‬‬
‫ﻭﺧﺎﺻ‪‬ﺔ ﰲ ﻫﺬﺍ ﺍﻟﺰ‪‬ﻣﺎﻥ ﺍﻟﺬﻱ ﺧﺎﺽ ﻓﻴﻪ ﺍﻟﻨ‪‬ﺎﺱ ﺑﺂﺭﺍﺋﻬﻢ‪ ،‬ﻭﺭﻣﻮﺍ ﺃﻓﻜﺎﺭﻫﻢ ﺃﻣﺎﻡ ﺃﺗﺒﺎﻋﻬﻢ ﻟﻴﻘﺘـﺎﺗﻮﺍ ﻣﻨـﻬﺎ‪،‬‬
‫ﻇﺎﻧ‪‬ﲔ ﺃ ﹼﻥ ﻣﺎ ﻳﻘﻮﻟﻮﻧﻪ ﺻﻮﺍﺑﺎﹰ ﻭﺣﻘﹼﺎ‪ ،‬ﻭﻇ ‪‬ﻦ ﻣﻦ ﻻ ﺧﱪﺓ ﻟﻪ ﲝﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﻭﱂ‬
‫ﻕ ﻻﻛﺘﺸﺎﻑ ﺍﳊـ ‪‬ﻖ‬ ‫ﻳﻄﹼﻠﻊ ﻋﻠﻴﻬﺎ ﺣ ‪‬ﻖ ﺍﻹ ﹼﻃﻼﻉ ﻭﺍﳌﻌﺮﻓﺔ ﺃﻥ ﺍﳌﺮﺀ ﰲ ﻫﺬﺍ ﺍﻟﺰ‪‬ﻣﺎﻥ ﲝﺎﺟﺔ ﺇﱃ ﺟﻬﺪ ﻋﻘﻠ ‪‬ﻲ ﺷﺎ ‪‬‬
‫ﻣﻦ ﺑﲔ ﺍﳌﻄﺮﻭﺡ ﻋﻠﻰ ﺍﻟﺴ‪‬ﺎﺣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺃﻓﻜﺎﺭ ﻭﺃﺣﺰﺍﺏ ﻭﲡﻤ‪‬ﻌﺎﺕ‪ ،‬ﻓﻬﻮ ﻣﺘﺮﺩ‪‬ﺩ ﻭﻣﺘﺤﻴ‪‬ﺮ‪ ،‬ﻭﺧﺎﺻ‪‬ﺔ ﺃ ﹼﻥ‬
‫ﺍﻟﻌﺎﺭﺿﲔ ﺃﻓﻜﺎﺭﻫﻢ ﳝﻠﻜﻮﻥ ﺳﺤﺮ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﻳﺘﻔﻨ‪‬ﻨﻮﻥ ﰲ ﺗﺰﻳﲔ ﺃﻓﻜﺎﺭﻫﻢ ﻭﻣﻨﺎﻫﺠﻬﻢ‪ ،‬ﻭﻟﻜﻦ ﻫﻞ ﻓﻜﹼﺮ ﻫـﺬﺍ‬
‫ﺍﳌﺘﺤﻴ‪‬ﺮ ﻭﺍﳌﺘﺮﺩ‪‬ﺩ ﺃﻥ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻮﻳ‪‬ﺔ ﺍﻟﺼ‪‬ﺤﻴﺤﺔ ﻓﻴﺄﺧﺬ ﻣﻨﻬﺎ ﺯﺍﺩﻩ؟ ﺃﻭ ﻟﻴﻌﺮﻑ ﻣﻨﻬﺎ ﺍﳊ ‪‬ﻖ ﻭﺍﳍـﺪﻯ؟‬
‫ﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺍﺟﺐ ﺍﻟﺸ‪‬ﺮﻋ ‪‬ﻲ‪.‬‬
‫ﻯ ﻭﻇ ‪‬ﻦ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻧﻘﻮﻟﻪ ﻟﻴﺲ ﻗﻮ ﹰﻻ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﺃﻭ ﻫﻮ ﳛﺘﻤﻞ ﻗﻮﻝ ﺍﳌﺨﺎﻟﻒ‪ ،‬ﻻ ﻭﺍﷲ ﺑﻞ ﻏﲑﻩ ﻫﻮ ‪‬‬
‫ﻭﳓﻦ ﻗﺪ ﺗﻜﻠﹼﻤﻨﺎ ﻋﻦ ﻭﺟﻮﺏ ﺩﺧﻮﻝ ﺍﳌﺮﺀ ﰲ ﲨﺎﻋﺔ ﻭﺣﺰﺏ‪ ،‬ﻭﻫﺬﻩ ﺿﺮﻭﺭﺓ ﺷﺮﻋﻴ‪‬ﺔ ﻭﻋﻘﻠﻴ‪‬ﺔ‪ ،‬ﻭﻗﺪ ﻳﺴﺄﻝ‬
‫ﺍﳌﺮﺀ ﺍﻵﻥ ﻣﺎ ﻫﻲ ﺻﻔﺎﺕ ﺍﳉﻤﺎﻋﺔ ﻭﺍﳊﺰﺏ ﺍﻟﹼﺬﻱ ﳝﻠﻚ ﺍﳊﻖ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﳚﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﻨﺘـﺴﺐ‬
‫ﺇﻟﻴﻪ ﻭﻳﺪﺧﻞ ﲢﺖ ﻟﻮﺍﺋﻪ؟‪:‬‬
‫ﻼ ﳌﻮﺍﺻﻔﺎﺕ ﺍﻟﻄﹼﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ ﺍﻟﹼـﱵ ﻣـﺪﺣﻬﺎ‬
‫ﺍﳉﻤﺎﻋﺔ ﺍﳌﻄﻠﻮﺑﺔ ﻭﺍﳊﺰﺏ ﺍﻟﺸ‪‬ﺮﻋ ‪‬ﻲ ﻻ ﺑ ‪‬ﺪ ﺃﻥ ﻳﻜﻮﻥ ﺣﺎﻣ ﹰ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﱴ ﺗﻜﻮﻥ ﲨﺎﻋﺔ ﺣ ‪‬ﻖ ﻭﺣﺰﺏ ﻫﺪﻯ‪ ،‬ﻭﻛ ﹼﻞ ﻣﺎ ﺍﻗﺘﺮﺑﺖ ﺍﳉﻤﺎﻋـﺔ ﻣـﻦ‬
‫ﻫﺬﻩ ﺍﻟﺼ‪‬ﻔﺎﺕ ﻛﺎﻥ ﻭﺟﻮﺏ ﻃﺎﻋﺘﻬﺎ ﺃﻟﺰﻡ ﻭﺃﻭﺟﺐ‪ ،‬ﻭﻛﻠﹼﻤﺎ ﻛﺎﻥ ﺍﻻﻧﺘﻤﺎﺀ ﺇﻟﻴﻬﺎ ﺃﺻﻮﺏ ﻭﺃﻫﺪﻯ‪ ،‬ﻭﺍﻟﻄﹼﺎﺋﻔﺔ‬
‫ﺍﳌﻨﺼﻮﺭﺓ ﺍﻟﱵ ﻣﺪﺣﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﺣﺪﻳﺚ ﱂ ﻳﺘﺮﻛﻬﺎ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻼ ﻣﻦ ﻏﲑ ﺑﻴﺎﻥ ﻭﺷﺮﺡ‪ ،‬ﺑﻞ ﻛﺸﻔﻬﺎ ﺑﺄﺷ ‪‬ﺪ ﺑﻴﺎﻥ ﻭﺃﻓﻀﻞ ﺗﻔﺼﻴﻞ‪ ،‬ﻓﻤﺎ ﻫـﻲ ﺻـﻔﺎﺕ ﺍﻟﻄﹼﺎﺋﻔـﺔ‬
‫ﻭﺳﻠﻢ ﳘ ﹰ‬
‫ﺺ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ؟‪.‬‬ ‫ﺍﳌﻨﺼﻮﺭﺓ ﻣﻦ ﻧ ‪‬‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﳌﺘﻘﺪ‪‬ﻡ ﻳﻜﺸﻒ ﻟﻚ ﺻﻔﺘﲔ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻄﹼﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ‪ ،‬ﻭﳚﻠﹼﻴﻬﻤﺎ ﻟـﻚ ﺃﺟﻠـﻰ ﺑﻴـﺎﻥ‬
‫ﻭﺃﻭﺿﺤﻪ‪.‬‬
‫)‪ (١‬ﺍﻟﺼ‪‬ﻔﺔ ﺍﻷﻭﱃ‪ :‬ﻟﻮ ﺃﻣﻌﻨﺖ ﺍﻟﻨ‪‬ﻈﺮ ﰲ ﺍﳊﺪﻳﺚ ﺍﳌﺘﻘﺪ‪‬ﻡ ‪ -‬ﺣﺪﻳﺚ ﺳﻠﻤﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻟﺮﺃﻳﺖ ﺳﺒﺐ‬
‫ﻭﺭﻭﺩ ﺍﳊﺪﻳﺚ ﻫﻮ ﺃ ﹼﻥ ﲨﺎﻋﺔ ﺃﻋﻠﻨﻮﺍ ﺗﻮﻗﹼﻒ ﺍﳉﻬﺎﺩ‪ ،‬ﻓﺄﺫﺍﻟﻮﺍ ﺍﳋﻴﻞ )ﺃﻱ ﺗﺮﻛﻮﻫﺎ ﻣﻦ ﻏﲑ ﻋﻨﺎﻳﺔ ﻭﻻ ﺗﺪﺭﻳﺐ(‬
‫ﻭﻭﺿﻌﻮﺍ ﺍﻟﺴ‪‬ﻼﺡ ﻭﻗﺎﻟﻮﺍ‪ :‬ﻻ ﺟﻬﺎﺩ‪ ،‬ﻗﺪ ﻭﺿﻌﺖ ﺍﳊﺮﺏ ﺃﻭﺯﺍﺭﻫﺎ‪ .‬ﻓﺴﺒﺐ ﻭﺭﻭﺩ ﺍﳊﺪﻳﺚ ﻫﻮ ﺇﻋﻼﻥ ﺗﻮﻗﹼﻒ‬
‫ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻭﺟﺎﺀ ﺍﻟﺮ‪‬ﺩ ﺣﺎﲰﹰﺎ ﻭﻗﺎﻃﻌﹰﺎ ﻻ ﳛﺘﻤﻞ ﺗﺄﻭﻳﻼﹰ‪ ،‬ﻓﻘﺪ ﺭ ‪‬ﺩ ﻋﻠﻴﻬﻢ ﺭﺳﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ‬
‫ﺑﻘﻮﻟﻪ‪)) :‬ﻛﺬﺑﻮﺍ‪ ،‬ﺍﻵﻥ ﺟﺎﺀ ﺩﻭﺭ ﺍﻟﻘﺘﺎﻝ((‪ ،‬ﺇﺫ ﺍﻟﻘﺘﺎﻝ ﱂ ﻳﺘﻮﻗﹼﻒ‪ ،‬ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﺳﺒﺐ ﻣﻮﺟﺐ ﻟﺘﻮﻗﹼﻔـﻪ‪ ،‬ﺃﻭ‬
‫ﺇﻋﻼﻥ ﺍﻧﺘﻬﺎﺋﻪ‪ ،‬ﻭﻛﻴﻒ ﻳﻨﺘﻬﻲ‪ ،‬ﻭﰲ ﺍﻷﺭﺽ ﺃﻗﻮﺍﻡ ﺯﺍﻏﺖ ﻗﻠﻮ‪‬ﻢ؟‪.‬‬
‫ﹼﰒ ﻣﺪﺡ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻗﻮﺍﻣﹰﺎ ﺃﻭﻓﻴﺎﺀ ﻟﻠﻘﺘﺎﻝ‪ ،‬ﻭﱂ ﻳﺬﻳﻠﻮﺍ ﺍﳋﻴﻞ‪ ،‬ﻭﱂ ﻳﻀﻌﻮﺍ ﺍﻟﺴ‪‬ﻼﺡ ﺑـﻞ‬
‫ﻫﻢ ﻣﻘﺎﺗﻠﻮﻥ ﺩﻭﻣﹰﺎ ﻭﳏﺎﺭﺑﻮﻥ ﰲ ﻛ ﹼﻞ ﺣﲔ‪)) :‬ﻭﻻ ﻳﺰﺍﻝ ﻣﻦ ﺃﻣ‪‬ﱵ ﺃﻣ‪‬ﺔ ﻳﻘﺎﺗﻠﻮﻥ ﻋﻠﻰ ﺍﳊ ‪‬ﻖ((‪.‬‬

‫‪١٠٨‬‬
 ‫‪١٠٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻫﻜﺬﺍ ﻭﺻﻒ ﻟﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﻄﹼﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ‪ ،‬ﻭﻫﻜﺬﺍ ﺑﻴ‪‬ﻦ ﻷﻣ‪‬ﺘﻪ‪ ،‬ﻭﺇﺫﺍ ﺟﺎﺀ ‪‬ﺮ ﺍﷲ‬
‫ﺺ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻤﺎﺫﺍ ﺑﻘﻲ ﻟﻐﲑﻩ؟ ﻭﻣـﺎﺫﺍ ﻋـﺴﺎﻩ )ﺃﻱ‬ ‫ﺫﻫﺐ ‪‬ﺮ ﻣﻌﻘﻞ‪ ،‬ﻓﺈﺫﺍ ﺟﺎﺀ ﻧ ‪‬‬
‫ﻏﲑﻩ( ﺃﻥ ﻳﻘﻮﻝ؟ ﺇﻧ‪‬ﻪ ﻟﻦ ﻳﻘﻮﻝ ﺇ ﹼﻻ ﺑﺎﻃﻼﹰ‪ ،‬ﻛﺎﺋﻨﹰﺎ ﻣﻦ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻐﲑ‪ ،‬ﺳﻮﺍ ًﺀ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻐﲑ ﳑ‪‬ـﻦ ﻇـ ‪‬ﻦ ﺃ ﹼﻥ‬
‫ﲡﺎﺭﺓ ﺍﻟﻮﺭﻕ ﲝﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺗﺪﺧﻠﻪ ﰲ ﺍﻟﻄﹼﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻐﲑ ﻳﺮﻯ‬
‫ﺃﻥ ﺟﻌﺠﻌﺎﺕ ﺍﳌﻨﱪ ﺗﺸﻔﻊ ﻟﻪ ﻓﺘﺠﻌﻠﻪ ﻣﻦ ﲨﺎﻋﺔ ﺍﳊ ‪‬ﻖ ﻭﺍﳍﺪﻯ‪.‬‬
‫ﻧﻌﻢ ﺇ ﹼﻥ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ ﺳﺒﺐ ﻭﺭﻭﺩ ﺣﺪﻳﺜﻬﺎ ﻫﻮ ﺇﻋﻼﻥ ﺗﻮﻗﹼﻒ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﺃﻭ ﻗﻮﻝ ﺑﻌﻀﻬﻢ ﰲ ﻛ ﹼﻞ ﺯﻣـﺎﻥ‬
‫ﻭﰲ ﻛ ﹼﻞ ﺁﻥ )ﺇ ﹼﻻ ﻣﺎ ﻳﺄﰐ ﻣﻦ ﺯﻣﻦ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴ‪‬ﻼﻡ ﻣﻊ ﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ( ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻟﺰ‪‬ﻣﻦ ﻻ ﻗﺘﺎﻝ ﻓﻴـﻪ‬
‫ﻭﻻ ﺟﻬﺎﺩ‪ ،‬ﺃﻭ ﻛﻘﻮﻝ ﺑﻌﻀﻬﻢ ﻫﺬﺍ ﺍﻟﺰ‪‬ﻣﻦ‪ :‬ﻛﻔﹼﻮﺍ ﺃﻳﺪﻳﻜﻢ ﻭﺃﻗﻴﻤﻮﺍ ﺍﻟﺼ‪‬ﻼﺓ‪ ،‬ﺃﻭ ﻛﻘﻮﻝ ﺑﻌـﻀﻬﻢ‪ :‬ﻛﻮﻧـﻮﺍ‬
‫ﺃﺣﻼﺱ ﺑﻴﻮﺗﻜﻢ‪ .‬ﻭﻛﻠﹼﻬﺎ ﻛﻠﻤﺎﺕ ﺣ ‪‬ﻖ ﺗﱰﻝ ﻋﻠﻰ ﻣﻌﺎﻥ ﺑﺎﻃﻠﺔ‪ ،‬ﻭﻣﻌﺎﻥ ﻓﺎﺳﺪﺓ‪.‬‬
‫ﺇ ﹼﻥ ﺃﻣﺮ ﺍﻟﻘﺘﺎﻝ ﻫﻮ ﺃﻣﺮ ﺇﳍ ‪‬ﻲ ﻟﻴﺲ ﻷﺣﺪ ﺃﻥ ﻳﺒﻄﻠﻪ‪ ،‬ﻭﺇﻥ ﺭﺍﻡ ﺃﺣﺪ ﺃﻥ ﻳﺰﻭﺭﻩ ﺃﻭ ﳝﺎﺣﻜﻪ ﻓﻴﻜﻔﻴﻪ ﺍﺑﺘﺪﺍ ًﺀ ﺃﻧ‪‬ﻪ ﱂ‬
‫ﻳﺘﺸﺮ‪‬ﻑ ﲟﻮﻗﻊ ﻟﻪ ﰲ ﺍﻟﻄﹼﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ‪ ،‬ﺑﻞ ﻫﻮ ﳐﺬﻭﻝ ﻭﻣﻦ ﻃﺎﺋﻔﺔ ﺍﳋﺬﻻﻥ‪ ،‬ﻭﺳﻴﺒﻘﻰ ﺷﺎﻋﺮﹰﺍ ﺃﺑﺪ ﺍﻟﺪ‪‬ﻫﺮ ﺃﻧ‪‬ﻪ‬
‫ﳐﺬﻭﻝ ﻭﻣﻬﺰﻭﻡ‪ ،‬ﻭﺃ ﹼﻥ ﺍﻟﺒﺎﻃﻞ ﺑﻐﻄﺮﺳﺘﻪ ﺃﻗﻮﻯ ﻣﻦ ﺍﳊ ‪‬ﻖ ﻭﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﳝﻠﻜﻪ‪.‬‬
‫ﺇ ﹼﻥ ﻃﺎﺋﻔﺔ ﺍﳊ ‪‬ﻖ ﻭﺍﻟﻨ‪‬ﺼﺮ ﻫﻲ ﻃﺎﺋﻔﺔ ﺗﺴﺘﺸﻌﺮ ﺍﻟﻌﺰ‪‬ﺓ ﻣﻊ ﺿﻌﻔﻬﺎ‪ ،‬ﻭﲤﺘﻠﻚ ﻏﲎ ﺍﻟﻘﻠﺐ ﻣﻊ ﻓﻘﺮﻫﺎ‪ ،‬ﻗﺪ ﺗﻜـﻮﻥ‬
‫ﺭﺛﹼﺔ ﺍﻟﺜﹼﻴﺎﺏ‪ ،‬ﻗﻠﻴﻠﺔ ﺍﳌﺘﺎﻉ‪ ،‬ﻓﻘﲑﺓ ﺍﳊﺎﻝ‪ ،‬ﻟﻜﻨ‪‬ﻬﺎ ﻭﻫﻲ ﺗﺮﺗﻔﻖ ﺃﺳﻠﺤﺘﻬﺎ‪ ،‬ﻭﺗﻨﺎﺟﻲ ﺧﻴﻮﳍﺎ ﻫﻲ ﻣﻨﺼﻮﺭﺓ ﺑﻔﻀﻞ‬
‫ﺍﷲ ﻭﻗﻮ‪‬ﺗﻪ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻄﹼﺎﺋﻔﺔ )ﻻ ﺗﺰﺍﻝ( ﻭﻟﻦ ﺗﺰﻭﻝ‪ ،‬ﻭﻻ ﺗﺘﻮﻗﻒ‪ ،‬ﻭﱂ ﺗﺘﻮﻗﹼﻒ‪ ،‬ﺇﺫ ﺃ ﹼﻥ ﺍﳌﺮﺀ ﻻ ﻳﺘﻮﻗﹼـﻒ ﻋـﻦ‬
‫ﺍﻟﻘﺘﺎﻝ ﻭﻋﻦ ﻣﻨﺎﺟﺎﺓ ﺍﳊﺮﺏ ﻭﺳﺠﺎﳍﺎ ﺇ ﹼﻻ ﻣﻦ ﺳﻠﺒﺖ ﻣﻨﻪ ﺭﺟﻮﻟﺘﻪ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺳﻠﺒﺖ ﻣﻨﻪ ﻣﻌﺎﻥ ﺍﻟﻌـﺰ‪‬ﺓ ‪‬ـﺬﺍ‬
‫ﺍﻟﺪﻳﻦ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺍﻟﻄﹼﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ ﻟﻴﺴﺖ ﻛﺬﻟﻚ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻫﺬﻩ ﻫﻲ ﺍﻟﺼ‪‬ﻔﺔ ﺍﻷﻭﱃ ﻟﻠﻄﹼﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ‪ ،‬ﺭﺿﻲ ﻣﻦ ﺭﺿﻲ ﻭﺳﺨﻂ ﻣﻦ ﺳﺨﻂ‪ ،‬ﻭﻣﻦ ﺳﺨﻂ ﻓﻠﻴـﺴﺨﻂ‬
‫ﻋﻠﻰ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﺍﳊ ‪‬ﻖ ﻟﻦ ﻳﻀﲑﻩ ﺃﻥ ﻳﻌﺮﺽ ﻋﻨﻪ ﺃﻛﺜﺮ ﺍﻟ‪‬ﻨﺎﺱ‪.‬‬
‫)‪ (٢‬ﺍﻟﺼ‪‬ﻔﺔ ﺍﻟﺜﹼﺎﻧﻴﺔ‪ :‬ﰲ ﺍﳊﺪﻳﺚ ﺍﳌﺘﻘﺪ‪‬ﻡ ﺑﻴ‪‬ﻦ ﻟﻨﺎ ﺍﻟﺮ‪‬ﺣﻴﻢ ﺑﺄﻣ‪‬ﺘﻪ ﺍﻟﺸ‪‬ﻔﻴﻖ ﻋﻠﻴﻨﺎ ﻣـﻮﺍﺭﺩ ﺍﻻﻗﺘـﺼﺎﺩ ﻭﺍﻟﻄﹼﻌـﺎﻡ‬
‫ﻭﺍﻟﻐﺬﺍﺀ ﻭﺍﳌﺎﻝ ﻟﻠﻄﹼﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ‪ :‬ﻳﻘﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪)) :‬ﻭﻳﺰﻳﻎ ﺍﷲ ﳍﻢ ﻗﻠﻮﺏ ﺃﻗﻮﺍﻡ‪ ،‬ﻭﻳـﺮﺯﻗﻬﻢ‬
‫ﻣﻨﻬﻢ ﺣﱴ ﺗﻘﻮﻡ ﺍﻟﺴ‪‬ﺎﻋﺔ‪ ،‬ﻭﺣﺘ‪‬ﻰ ﺗﻘﻮﻡ ﺍﻟﺴ‪‬ﺎﻋﺔ‪ ،‬ﻭﺣﺘ‪‬ﻰ ﻳﺄﰐ ﻭﻋﺪ ﺍﷲ((‪.‬‬
‫ﺇ ﹼﻥ ﳑ‪‬ﺎ ﻳﺆﺳﻒ ﻟﻪ ﺃ ﹼﻥ ﻋﺎﻣ‪‬ﺔ ﺍﻟﺘ‪‬ﻨﻈﻴﻤﺎﺕ ﻭﺍﳉﻤﺎﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺣﱴ ﺍﳉﻬﺎﺩﻳ‪‬ﺔ ﻣﻨﻬﺎ ﻋﻨﺪﻣﺎ ﻳﻔﻜﹼﺮﻭﻥ ﺑﺎﳌﻮﺭﺩ‬
‫ﺍﳌﺎﱄ‪ ،‬ﻓﺈﻧ‪‬ﻬﻢ ﻻ ﳜﺮﺟﻮﻥ ﻋﻦ ﺗﻔﻜﲑ ﺃﻫﻞ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﺃﻭ ﺃﺻﺤﺎﺏ ﺍﻟﺪ‪‬ﻧﻴﺎ‪ ،‬ﻓﻬﻢ ﺇﻣ‪‬ﺎ ﺃﻥ ﻳﺒﺤﺜﻮﺍ ﻋـﻦ ﻣﺘـﱪ‪‬ﻉ‬
‫ﳏﺴﻦ‪ ،‬ﺃﻭ ﻳﻔﺮ‪‬ﻏﻮﺍ ﺑﻌﺾ ﺃﻓﺮﺍﺩﻫﻢ ﻟﻠﺘ‪‬ﺠﺎﺭﺓ ﻭﺍﻟﻜﺴﺐ‪ ،‬ﻭﻫﻢ ‪‬ﺬﺍ ﺟﻌﻠﻮﺍ ﻷﻋﺪﺍﺋﻬﻢ ﻋﻠﻴﻬﻢ ﺳﺒﻴﻼﹰ‪ ،‬ﻷ ﹼﻥ ﻫﺬﻩ‬
‫ﺍﳌﻨﺎﻓﺬ ﻻ ﻳﺘﻘﻨﻬﺎ ﺍﳌﺴﻠﻢ ﻭﺧﺎﺻ‪‬ﺔ ﺍ‪‬ﺎﻫﺪ‪ ،‬ﻭﻋﻠﻰ ﺍﳋﺼﻮﺹ ﰲ ﻫﺬﺍ ﺍﻟﺰ‪‬ﻣﺎﻥ‪ ،‬ﺣﻴﺚ ﺳﻴﻄﺮ ﺍﻟﻜﻔﺮ ﻋﻠﻰ ﻫـﺬﻩ‬
‫ﺍﳌﻨﺎﻓﺬ‪ ،‬ﻭﺍﺣﺘﺎﻁ ﻣﻨﻬﺎ ﺣﺘ‪‬ﻰ ﻻ ﻳﺆﺗﻰ ﻣﻦ ﻗﺒﻠﻬﺎ‪ ،‬ﻗﺪ ﻳﺴﺘﻜﺜﺮ ﻋﻠﻴﻨﺎ ﺍﻟﺒﻌﺾ ﻃﺮﺡ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻣﻊ ﺃﻧ‪‬ﻪ‬
‫ﺟ ‪‬ﺪ ﻣﻬ ‪‬ﻢ ﻭﺣﻴﻮﻱ‪ ،‬ﻓﺎﳌﺎﻝ ﻋﺼﺐ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﻗﻮﺍﻣﺔ ﺍﳊﻴﺎﺓ ﻋﻠﻴﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭﻻ ﺗﺆﺗﻮﺍ ﺍﻟﺴ‪‬ﻔﻬﺎﺀ ﺃﻣـﻮﺍﻟﻜﻢ‬
‫ﺍﻟﱵ ﺟﻌﻞ ﺍﷲ ﻟﻜﻢ ﻗﻴﺎﻣﹰﺎ{‪ ،‬ﻓﻘﺪ ﺟﻌﻞ ﺍﷲ ﺍﳌﺎﻝ ﻟﻠﺒﺸﺮ ﻗﻮﺍﻣﹰﺎ ﳍﻢ‪ ،‬ﺇﺫ ﺑﺪﻭﻧﻪ ﻻ ﻗﻮﺍﻡ ﳍـﻢ‪ ،‬ﻭﻟـﻴﺲ ﻣـﻦ‬

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‫‪١١٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﳌﺴﺘﻐﺮﺏ ﺃﺑﺪﹰﺍ ﺃﻥ ﻳﺮﺷﺪﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳍﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺍﳌﻮﻃﻦ ﺍﳋﻄﲑ‪ ،‬ﺇﺫ ﺃﻧ‪‬ـﻪ‬
‫ﻳﻘﻮﻝ ﻟﻠﻄﹼﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ‪ :‬ﺇﻳ‪‬ﺎﻛﻢ ﹼﰒ ﺇﻳ‪‬ﺎﻛﻢ ﺃﻥ ﲣﺠﻠﻮﺍ ﻣﻦ ﺍﳊ ‪‬ﻖ ﺍﻟﹼﺬﻱ ﺗﻌﻠﻤﻮﻧـﻪ‪ ،‬ﻭﺇﻳ‪‬ـﺎﻛﻢ ﹼﰒ ﺇﻳ‪‬ـﺎﻛﻢ ﺃﻥ‬
‫ﻼ ﻭﲣﺮﻳﺒـﺎﹰ‪،‬‬
‫ﺗﻀﻌﻔﻮﺍ ﺃﻣﺎﻡ ﺇﺭﺟﺎﻑ ﺍﻟﻨ‪‬ﺎﺱ ﻋﻠﻴﻜﻢ‪ :‬ﺳﻴﺴﻤ‪‬ﻴﻜﻢ ﺍﻟﻨ‪‬ﺎﺱ ﻟﺼﻮﺻﺎﹰ‪ ،‬ﻛﻤﺎ ﺳﻴﺴﻤ‪‬ﻮﻥ ﺟﻬﺎﺩﻛﻢ ﻗﺘ ﹰ‬
‫ﻼ‪.‬‬
‫ﻓﻠﻮ ﺃﻃﻌﺘﻤﻮﻫﻢ ﺳﻴﻜﻮﻥ ﻟﻠﻜﺎﻓﺮﻳﻦ ﻋﻠﻴﻜﻢ ﻗﺪﺭﺓ ﻭﺳﺒﻴ ﹰ‬
‫ﻭﺃﻧﺎ ﺃﺳﺘﻐﺮﺏ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﺍﻟﻨ‪‬ﺎﺱ ﻟﻠﺠﻬﺎﺩ ﻭﺍﻟﻘﺘﺎﻝ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﹼﰒ ﻳﻄﻠﺒﻮﻥ ﻣﻨﻬﻢ ﺃﻥ ﻳﻜﺘﺴﺒﻮﺍ‬
‫ﻋﻴﺸﻬﻢ ﻣﻦ ﺍﻟﻮﻇﻴﻔﺔ )ﻭﻫﻲ ﻋﺒﻮﺩﻳ‪‬ﺔ ﻭﺭﻕ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ ﻛﻤﺎ ﲰ‪‬ﺎﻫﺎ ﺍﻟﻌﻘﹼـﺎﺩ(‪ ،‬ﺃﻭ ﻳﻄﻠﺒـﻮﻥ ﻣﻨـﻬﻢ ﺃﻥ‬
‫ﻳﻜﺘﺴﺒﻮﺍ ﻋﻴﺸﻬﻢ ﺑﺎﻟﺘ‪‬ﺠﺎﺭﺓ ﺍﻟﹼﱵ ﺳﺘﺄﺧﺬ ﺟ ﹼﻞ ﻭﻋﺎﻣ‪‬ﺔ ﻭﻗﺘﻬﻢ‪.‬‬
‫ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺃﻥ ﻻ ﳜﺠﻞ ﻣﻦ ﺍﳊ ‪‬ﻖ ﺍﻟﺬﻱ ﳝﻠﻜﻪ ﺃﻣﺎﻡ ﺿﻐﻂ ﺍﻟﺒﺎﻃﻞ ﻭﺗﺸﻮﻳﻬﻪ ﻟﻠﺤﻘـﺎﺋﻖ‪ .‬ﺃﻳﻬـﺎ ﺍﻻﺧـﻮﺓ‬
‫ﺍ‪‬ﺎﻫﺪﻭﻥ‪ :‬ﻇ ‪‬ﻦ ﺑﻌﺾ ﺍﳉﻬﻠﺔ ﺃ ﹼﻥ ﻗﺎﻧﻮﻥ ﺍﻟﻐﻨﻴﻤﺔ ﻭﺍﻟﻔﻲﺀ ﻗﺪ ﺗﻐﻴ‪‬ﺮ ﻫﺬﻩ ﺍﻷﻳ‪‬ﺎﻡ‪ ،‬ﻭﻫﺆﻻﺀ ﻛـﺬﹼﺍﺑﻮﻥ ﺟﻬﻠـﺔ‪،‬‬
‫ﻓﻘﺎﻧﻮﻥ ﺍﻟﻐﻨﻴﻤﺔ ‪ -‬ﺣﻴﺚ ﻳﺴﻠﺐ ﺍﻟﻌﺪ ‪‬ﻭ ﻣﻦ ﻋﺪﻭ‪‬ﻩ ‪ -‬ﻣﺎﺯﺍﻝ ﻗﺎﺋﻤﹰﺎ ﻭﺇﱃ ﺍﻵﻥ‪ ،‬ﻭﺇ ﹼﻻ ﻓﺨﺒ‪‬ﺮﻭﻧﺎ ﻋﻦ ﻫﺬﺍ ﺍﻟﺸ‪‬ﻲﺀ‬
‫ﻱ‬
‫ﺍﻟﺬﻱ ﺗﺴﻤﻌﻮﻧﻪ ﰲ ﺍﳋﻠﻴﺞ؟ ﻣﺎﺫﺍ ﺗﺴﻤ‪‬ﻮﻧﻪ؟ ﻫﻞ ﻫﻮ ﻛﻤﺎ ﻳﺴﻤ‪‬ﻮﻧﻪ ﺃﺟﺮﺓ ﻭﻣﻘﺎﻳﻀﺔ؟‪ ،‬ﺣﻴﺚ ﻳﺪﻓﻊ ﻟﻠﺠﻨـﺪ ‪‬‬
‫ﰊ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺛﲔ ﺩﻭﻻﺭﹰﺍ ﰲ ﺍﻟﺴ‪‬ﺎﻋﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﺃﺟﺮﺓ ﺑﺪﻭﻥ ﻃﻌﺎﻣﻪ ﻭﺷﺮﺍﺑﻪ‪ ،‬ﻭﺗﻨﻌ‪‬ﻤﻪ ﻭﻓﺮﺍﺷﻪ‪ ،‬ﻭﺑﺪﻭﻥ‬ ‫ﺍﻟﻐﺮ ‪‬‬
‫ﲦﻦ ﺍﻵﻻﺕ ﻭﺍﳌﻌﺪ‪‬ﺍﺕ‪ ،‬ﻭﺑﺪﻭﻥ ﺍﻟﻮﻗﻮﺩ ﻭﻣﺎ ﺷﺎﺑﻪ ﺫﻟﻚ؟ ﻫﺬﺍ ﺍﻟﺸ‪‬ﻲﺀ ﺍﻟﺬﻱ ﺗﺮﻭﻧﻪ ﰲ ﺍﻟﺒﻮﺳﻨﺔ ﻭﺍﳍﺮﺳﻚ ﻣﺎﺫﺍ‬
‫ﻳﺴﻤ‪‬ﻰ؟‪.‬‬
‫ﺧﺒ‪‬ﺮﻭﻧﺎ ﺇﻥ ﻛﺎﻥ ﺑﻘﻲ ﰲ ﻭﺟﻮﻩ ﺃﺻﺤﺎﺏ ﺍﻟﺘ‪‬ﻘﻮﻯ ﺍﻟﺒﺎﺭﺩﺓ ﺑﻘﻴ‪‬ﺔ ﺣﻴﺎﺀ ﺃﻫﺬﺍ ﻛﻠﹼﻪ ﻣﺸﺮﻭﻉ‪ ،‬ﻭﻟﻜ ‪‬ﻦ ﻣﺎ ﻳﻔﻌﻠـﻪ‬
‫ﺍ‪‬ﺎﻫﺪ ﰲ ﺍﳉﺰﺍﺋﺮ ﺟﺮﳝﺔ ﻭﺷﻨﺎﺭ؟‪.‬‬
‫ﹼﰒ ﻋﺮ‪‬ﻓﻮﻧﺎ ﻳﺎ ﺃﺻﺤﺎﺏ ﺍﳌﻌﺮﻓﺔ ﺃﻱ ﻃﺮﻳﻖ ﻳﻌﻴﺶ ﺍﳌﺴﻠﻢ ﺍﻟﻴﻮﻡ ﻟﻴﻜﺘﺴﺐ ﺭﺯﻗﻪ ﻭﻻ ﻳﺼﻴﺐ ﻣﺎ ﹰﻻ ﺣﺮﺍﻣﺎﹰ؟ ﻭﻫﻞ‬
‫ﻣﺎ ﺯﺍﻝ ﺃﻃﻴﺐ ﺍﻟ ﹼﻄﻌﺎﻡ ﻭﺃﻧﻘﻰ ﺍﳌﺎﻝ ﻫﻮ ﻣﺎﻝ ﺍﻟﻐﻨﻴﻤﺔ ﻭﺍﻟﻔﻲﺀ؟‪.‬‬
‫ﺇ ﹼﻥ ﻣﻦ ﺍﻟﻌﺎﺭ ﺃﻥ ﳔﺠﻞ ﻣﻦ ﺣﻘﹼﻨﺎ‪ ،‬ﻭﻏﲑﻧﺎ ﰲ ﺑﺎﻃﻠﻪ ﻳﺘﻐﻄﺮﺱ ﻭﻳﺘﺒﺠ‪‬ﺢ‪ ،‬ﻭﻟﻴﻌﻠﻢ ﺍﳉﻤﻴﻊ ﺃ ﹼﻥ ﻣـﻦ ﺻـﻔﺎﺕ‬
‫ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ ﺃﻧ‪‬ﻬﺎ ﺗﺄﻛﻞ ﻣﻦ ﻣﺎﻝ ﻣﻦ ﺃﺯﺍﻏﻬﻢ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺷﺎﺀ ﻣﻦ ﺷﺎﺀ ﺃﻭ ﺃﰉ ﻣـﻦ ﺃﰉ ﻭﺍﷲ ﺍﳌﻮﻓﹼـﻖ‪.‬‬
‫)ﻣﻘﺎﻻﺕ ﺑﲔ ﻣﻨﻬﺠﲔ (‬

‫‬

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‫‪١١١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﻌﺸﺮﻭﻥ ‪ -‬ﺍﻟﺰﺭﻗﺎﻭﻱ ﰲ ﺍﻟﻌﺮﺍﻕ ﻭﻫﻨﺎ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ﰲ ﺃﻣﻮﺭ ﻛﺜﲑﺓ ﻣﻨﻬﺎ ‪:‬‬

‫)) ﰲ ﻃﻬﺮﺍﻥ‬
‫ﱂ ﻳﻜﻦ ﺃﻣﺎﻡ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺧﻴﺎﺭﺍﺕ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻓﺒﺎﻛﺴﺘﺎﻥ ﻛﺎﻥ ﺍﻋﺘﻘﻞ ‪‬ﺎ‪ ،‬ﻭﰎ ﺍﺑﻌﺎﺩﻩ ﻣﻨﻬﺎ ﺑـﺴﺒﺐ ﳐﺎﻟﻔﺘـﻪ‬
‫ﻗﻮﺍﻧﲔ ﺍﻻﻗﺎﻣﺔ‪ ،‬ﻋﻼﻭﺓ ﻋﻠﻲ ﺃﻥ ﲢﺎﻟﻔﻬﺎ ﻣﻊ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﰲ ﺍﳊﺮﺏ ﻋﻠﻲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﳚﻌﻠﻬﺎ ﻣﻜﺎﻧﺎ ﻏﲑ‬
‫ﺁﻣﻦ‪ ،‬ﻭﺍﻷﺭﺩﻥ ﻻ ﳝﻜﻨﻪ ﺍﻟﻌﻮﺩﺓ ﺍﻟﻴﻪ ﺑﺴﺒﺐ ﺣﻜﻢ ﻏﻴﺎﰊ ﺑﺎﻻﻋﺪﺍﻡ ﻛﺎﻥ ﺻﺪﺭ ﲝﻘﻪ‪ ،‬ﻓﻘﺮﺭ ﺍﻟﺘﻮﺟﻪ ﺍﱄ ﺍﻳﺮﺍﻥ‪.‬‬
‫ﻭﺿﻊ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺍﻟﺘﺮﺗﻴﺒﺎﺕ ﺍﳌﻨﺎﺳﺒﺔ ﻟﺘﺴﻬﻴﻞ ﻧﻘﻞ ﺃﻓﺮﺍﺩ ﺷﺒﻜﺘﻪ ﻣﻦ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﺍﱄ ﺍﻳﺮﺍﻥ‪ ،‬ﻋـﱪ ﺑﺎﻛـﺴﺘﺎﻥ‪،‬‬
‫ﻓﻌﲔ ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﺩﻏﻠﺲ ﻗﺎﺋﺪﺍ ‪‬ﻤﻮﻋﺘﻪ‪ ،‬ﻗﺒﻞ ﺗﻮﺟﻬﻪ ﻣﻨﻔﺮﺩﺍ ﺍﱄ ﺍﻳﺮﺍﻥ‪ ،‬ﺣﻴﺚ ﺭﺗﺐ ﺍﻗﺎﻣﺔ ﻗﺎﻋﺪﺓ ﻟﻮﺟﺴﺘﻴﺔ‬
‫ﰲ ﻣﺪﻳﻨﺔ ﺯﺍﻫﺪﺍﻥ ﺍﻻﻳﺮﺍﻧﻴﺔ ﺍﻟﻮﺍﻗﻌﺔ ﻗﺮﺏ ﺍﳊﺪﻭﺩ ﻣﻊ ﺑﺎﻛﺴﺘﺎﻥ‪ ،‬ﲟﺴﺎﻋﺪﺓ ﺍﻳﺮﺍﻧﻴﲔ ﻣﻦ ﺍﻟﺴﻨﺔ‪ ،‬ﻛـﺎﻥ ﻋﻠـﻲ‬
‫ﻋﻼﻗﺔ ﻃﻴﺒﺔ ﻣﻌﻬﻢ ﺣﲔ ﻛﺎﻥ ﻟﻪ ﻣﻌﺴﻜﺮ ﰲ ﻫﲑﺍﺕ‪ ،‬ﰒ ﺃﻗﺎﻡ ﻣﺮﻛﺰﺍ ﺁﺧﺮ ﰲ ﻃﻬﺮﺍﻥ‪ ،‬ﲟﺰﺭﻋﺔ ﳝﻠﻜﻬﺎ ﺍﻟﻘﺎﺋﺪ‬
‫ﺍﻷﻓﻐﺎﱐ ﺣﻜﻤﺖ ﻳﺎﺭ‪ ،‬ﺍﲣﺬ ﻣﻨﻬﺎ ﻣﻘﺮﺍ ﻟﻠﻘﻴﺎﺩﺓ‪ ،‬ﻭﻫﻨﺎﻙ ﻋﻘﺪ ﺍﻟﺰﺭﻗﺎﻭﻱ ﳎﻠﺲ ﺷﻮﺭﻱ ﻟﻘﺎﺩﺓ ﺷﺒﻜﺘﻪ ﺍﺑﻠﻐﻬﻢ‬
‫ﻓﻴﻪ ﺃﻧﻪ ﻗﺮﺭ ﺍﻟﺘﻮﺟﻪ ﺍﱄ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻻﻋﺘﻘﺎﺩﻩ ﺃ‪‬ﺎ ﺳﺘﻜﻮﻥ ﺳﺎﺣﺔ ﺍﳌﻌﺮﻛﺔ ﺍﳌﻘﺒﻠـﺔ ﻣـﻊ ﺍﻷﻣـﺮﻳﻜﻴﲔ‪ .‬ﻗـﺮﺍﺭ‬
‫ﺍﻟﺰﺭﻗﺎﻭﻱ ﺍﻟﺘﻮﺟﻪ ﺍﱄ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻛﺎﻥ ﺍﲣﺬﻩ ﺑﺴﺮﻳﺔ ﻣﻄﻠﻘﺔ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﺃﺣﺪ ﻣﻦ ﺃﻓـﺮﺍﺩ ﳎﻤﻮﻋﺘـﻪ ﻳﻌﺮﻓـﻮﻥ‬
‫ﻭﺟﻬﺘﻬﻢ ﺣﲔ ﻏﺎﺩﺭﻭﺍ ﺍﱄ ﺑﺎﻛﺴﺘﺎﻥ‪ ،‬ﻭﻣﻦ ﰒ ﺍﱄ ﺍﻳﺮﺍﻥ‪.‬‬
‫ﻭﺯﻉ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺃﻓﺮﺍﺩ ﺷﺒﻜﺘﻪ ﻋﻠﻲ ﻋﺪﺩ ﻣﻦ ﺍﻟﻔﻨﺎﺩﻕ ﺍﳌﻨﺘﺸﺮﺓ ﰲ ﻃﻬﺮﺍﻥ‪ ،‬ﺧﺎﺻﺔ ﻣﻦ ﳝﻠﻜﻮﻥ ﻭﺛﺎﺋﻖ ﺳـﻔﺮ‬
‫ﺭﲰﻴﺔ‪ ،‬ﻭﻭﺿﻊ ﰲ ﺑﻴﻮﺕ ﺧﺎﺻﺔ ﺍﻟﺒﻌﺾ ﺍﻷﺧﺮ ﻣﻦ ﺃﻋﻀﺎﺀ ﺷﺒﻜﺘﻪ‪ ،‬ﳑـﻦ ﻻ ﳝﻠﻜـﻮﻥ ﻭﺛـﺎﺋﻖ ﺍﺛﺒـﺎﺕ‬
‫ﺍﻟﺸﺨﺼﻴﺔ‪.‬‬
‫ﻋﻤﻞ ﺍﻟﺰﺭﻗﺎﻭﻱ ﰲ ﻃﻬﺮﺍﻥ ﺑﺪﺍﻳﺔ ﻋﻠﻲ ﻧﻘﻞ ﻋﺎﺋﻼﺕ ﺃﻓﺮﺍﺩ ﺷﺒﻜﺘﻪ ﺟﻮﺍ ﺍﱄ ﺗﺮﻛﻴﺎ‪ ،‬ﲤﻬﻴﺪﺍ ﻟﻨﻘﻠﻬﻢ ﻻﺣﻘﺎ ﺍﱄ‬
‫ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﻃﻠﺐ ﳑﻦ ﳝﻠﻜﻮﻥ ﻭﺛﺎﺋﻘﻬﻢ ﺍﻟﺮﲰﻴﺔ ﻣﻦ ﻣﻘﺎﺗﻠﻴﻪ ﺍﻟﺘﻮﺟﻪ ﺟﻮﺍ ﺍﱄ ﺗﺮﻛﻴﺎ‪ ،‬ﻭﻣﻦ ﻫﻨﺎﻙ ﺍﱄ ﺍﻟﻌـﺮﺍﻕ‪،‬‬
‫ﰲ ﺣﲔ ﻗﺎﻡ ﺑﺘﺮﺗﻴﺐ ﻧﻘﻞ ﻣﻦ ﻻ ﳝﻠﻜﻮﻥ ﻭﺛﺎﺋﻖ ﺳﻔﺮ ﺭﲰﻴﺔ ﺍﱄ ﴰﺎﻝ ﺍﻟﻌﺮﺍﻕ ﺑﺸﻜﻞ ﻏﲑ ﺭﲰﻲ‪ ،‬ﻭﰲ ﺃﺛﻨـﺎﺀ‬
‫ﺗﻨﻔﻴﺬ ﻫﺬﻩ ﺍﳋﻄﺔ‪ ،‬ﺩﺍﳘﺖ ﺍﳌﺨﺎﺑﺮﺍﺕ ﺍﻻﻳﺮﺍﻧﻴﺔ ﻋﺪﺩﺍ ﻣﻦ ﺍﻟﻔﻨﺎﺩﻕ ﺍﻟﱵ ﻳﻘﻴﻢ ‪‬ﺎ ﺃﻓﺮﺍﺩ ﳎﻤﻮﻋﺘـﻪ‪ ،‬ﻭﺫﻟـﻚ‬
‫ﻋﺸﻴﺔ ﺍﺳﺘﻌﺪﺍﺩﻫﻢ ﻟﻠﺴﻔﺮ ﺍﱄ ﺗﺮﻛﻴﺎ‪ ،‬ﺣﻴﺚ ﰎ ﺍﻋﺘﻘﺎﻝ ﻗﺮﺍﺑﺔ ﺛﻼﺛﺔ ﻭﻋﺸﺮﻳﻦ ﺷﺨﺼﺎ‪ ،‬ﻭﰲ ﺍﳌﻘﺪﻣﺔ ﻣﻨـﻬﻢ‬
‫ﺳﺎﻋﺪﻩ ﺍﻷﳝﻦ ﺧﺎﻟﺪ ﺍﻟﻌﺎﺭﻭﺭﻱ‪ ،‬ﳑﺎ ﲪﻞ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺍﱄ ﺳﺮﻋﺔ ﺍﻟﺘﻮﺟﻪ ﻣﻊ ﻣﻦ ﺗﺒﻘﻲ ﻣﻦ ﺃﻓﺮﺍﺩ ﺷـﺒﻜﺘﻪ ﺍﱄ‬
‫ﴰﺎﻝ ﺍﻟﻌﺮﺍﻕ‪ .‬ﺑﻌﺪ ﺃﻥ ﺍﺗﻔﻖ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻣﻊ ﺍﻟﻌﺮﺍﻗﻲ ﺍﻟﻜﺮﺩﻱ )ﻭﺭﻳﺎ ﺻﺎﱀ( ﺍﳌﻠﻘﺐ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻣﻦ‬
‫ﻗﺎﺩﺓ ﺗﻨﻈﻴﻢ ﺃﻧﺼﺎﺭ ﺍﻻﺳﻼﻡ‪ ،‬ﻋﻠﻲ ﺗﻮﱄ ﺍﻟﺘﺪﺭﻳﺐ ﻭﺍﻟﺪﻋﻢ ﺍﻟﻌﺴﻜﺮﻱ ﻟﺸﺒﻜﺘﻪ ﳊـﲔ ﺍﺳـﺘﻜﻤﺎﻝ ﺑﻨﺎﺋﻬـﺎ‬
‫ﻭﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻲ ﻧﻔﺴﻬﺎ‪.‬‬
‫ﻛﺮﺩﺳﺘﺎﻥ‬
‫ﺃﺳﺲ ﺍﻟﺰﺭﻗﺎﻭﻱ ﰲ ﻛﺮﺩﺳﺘﺎﻥ ﺍﻟﻌﺮﺍﻕ ﻗﺎﻋﺪﺗﲔ ﻟﻮﺟﺴﺘﻴﺘﲔ‪ :‬ﺍﻷﻭﱄ ﰲ ﺩﺍﺭﻏﺎﻳﺶ ﺧﺎﻥ‪ ،‬ﺍﻟﺜﺎﻧﻴﺔ ﻛﺎﻧـﺖ ﰲ‬
‫ﺳﺮﻏﺎﺕ‪ .‬ﻧﺼﺐ ﺍﻟﻔﻠﺴﻄﻴﲏ ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﺩﻏﻠﺲ ﺭﻓﻴﻖ ﻃﻔﻮﻟﺘﻪ ﻭﺻﺒﺎﻩ ﰲ ﻣﺪﻳﻨﺔ ﺍﻟﺰﺭﻗﺎﺀ‪ ،‬ﺃﻣـﲑﺍ ﻋﻠﻴﻬـﺎ‪،‬‬

‫‪١١١‬‬
‫‪١١٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻛﻠﻔﻪ ﻣﺴﺆﻭﻟﻴﺔ ﺗﻨﺴﻴﻖ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺷﺒﻜﺘﻪ ﻭﲨﺎﻋﺔ ﺃﻧﺼﺎﺭ ﺍﻻﺳﻼﻡ ﺍﻟﻜﺮﺩﻳﺔ‪ ،‬ﻭﻗﺪ ﻗﺘﻞ ﺩﻏﻠﺲ ﻣﻊ ﺑﺪﺍﻳـﺔ‬
‫ﺍﳍﺠﻮﻡ ﺍﻷﻣﺮﻳﻜﻲ ﻋﻠﻲ ﺍﻟﻌﺮﺍﻕ ﰲ ﺷﻬﺮ ﺁﺫﺍﺭ )ﻣﺎﺭﺱ( ﻋﺎﻡ ‪ .٢٠٠٣‬ﻭﻗــــــﺪ ﺭﺛﺎﻩ ﺍﻟﺰﺭﻗـﺎﻭﻱ‬
‫ﺑﻨﻔﺴﻪ ﰲ ﺃﻭﻝ ﺧﻄﺒﺔ ﺃﻟﻘﺎﻫﺎ ﻣﻦ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﻛﺎﻧﺖ ﺑﺎﺳــﻢ ﺍﳊﻖ ﺑﺎﻟﻘﺎﻓﻠﺔ ‪:‬‬
‫ﻓﻜﻢ ﻣﻦ ﺍﻷﺣﺒﺎﺏ ﻳﺎ ﺭﺏ ﺍﺻﻄﻔﻴﺘﻬﻢ ﻭﺍﲣﺬ‪‬ﻢ ﻣﻦ ﺑﻴﻨﻨﺎ ﻭﺣﺮﻣﺘﻨﺎ ﻣﻦ ﺫﻟﻚ ﺑﺬﻧﻮﺑﻨﺎ ﺍﻟﻠﻬﻢ ﻓـﻼ ﲢﺮﻣﻨـﺎ‬
‫ﺃﺟﺮﻫﻢ‪ ،‬ﻭﻻ ﺗﻔﺘﻨﺎ ﺑﻌﺪﻫﻢ ﻭﺃﳊﻘﻨﺎ ‪‬ﻢ‪.‬‬
‫ﻭﺍﻥ ﻛﻨﺖ ﺃﻧﺴﻲ‪ ..‬ﻓﻼ ﺃﻧﺴﻲ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺍﺧﻮﺍﻧﻨﺎ ﺍﻟﺸﻬﺪﺍﺀ ـ ﺭﲪﻬﻢ ﺍﷲ ـ ﺍﻟﺬﻳﻦ ﻛـﺎﻧﻮﺍ ﻣﻌﻨـﺎ ﰲ‬
‫ﺍﻟﺴﺮﺍﺀ ﻭﺍﻟﻀﺮﺍﺀ ﻭﺻﱪﻭﺍ ﻣﻌﻨﺎ ﻋﻠﻲ ﻷﻭﺍﺀ ﺍﻟﻄﺮﻳﻖ ﻭﻋﻠﻲ ﺭﺃﺳﻬﻢ ﺍﻷﺥ ﺍﳊﺒﻴﺐ ﺍﻟﻐﺎﱄ ﺍﻟـﺸﻬﻴﺪ ﺍﳊـﻲ ـ‬
‫ﳓﺴﺒﻪ ﻛﺬﻟﻚ ﻭﺍﷲ ﺣﺴﻴﺒﻪ ـ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﺩﻏﻠﺲ ﻓﻮﺍﷲ ﻣﺎ ﺭﺯﺋﺖ ﲟﺼﻴﺒﺔ ـ ﺑﻌﺪ ﺃﻥ ﻫﺪﺍﱐ ﺍﷲ‬
‫ـ ﲟﺜﻞ ﻓﻘﺪ ﻫﺬﺍ ﺍﻷﺥ‪ ،‬ﻫﺬﺍ ﺍﻷﺥ ﺍﻟﺬﻱ ﻛﻨﺖ ﺍﺳﺘﺼﻐﺮ ﻧﻔﺴﻲ ﺃﻣﺎﻣﻪ ﻟﻔﺮﻁ ﺷﺠﺎﻋﺘﻪ ﻭﺍﻗﺪﺍﻣـﻪ ﻭﺻـﱪﻩ‬
‫ﻭﺣﺴﻦ ﺧﻠﻘﻪ‪.‬‬
‫ﻚ ﺍﻟﻌﻴﻮﻥ‪.‬‬
‫ﻓﻌﻠﻲ ﻣﺜﻞ ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﻓﻠﺘــﺒـ ِ‬
‫ﻚ ﺍﻟﻌﻴﻮﻥ‪.‬‬
‫ﻓﻌﻠﻲ ﻣﺜﻞ ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﻓﻠﺘــﺒـ ِ‬
‫ﻓﻜﻠﻤﺎ ﺗﺬﻛﺮﺗﻪ ﺗﺬﻛﺮﺕ ﺣﺪﻳﺚ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﺑﻦ ﺣﻴﺎﻥ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‬
‫ﺃﻧﻪ ﻗﺎﻝ‪:‬‬
‫ﻋﺠﺐ ﺭﺑﻨﺎ ﻣﻦ ﺭﺟﻠﲔ‪ ...‬ﻭﺫﻛﺮ ﻣﻨﻬﻤﺎ ﺭﺟﻞ ﻏﺰﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﺎ‪‬ﺰﻡ ﺃﺻﺤﺎﺑﻪ ﻭﻋﻠﻢ ﻣﺎ ﻋﻠﻴﻪ ﰲ ﺍﻻ‪‬ﺰﺍﻡ‪،‬‬
‫ﻭﻣﺎﻟﻪ ﰲ ﺍﻟﺮﺟﻮﻉ‪ ،‬ﻓﺮﺟﻊ ﺣﱵ ﻳﻬﺮﻕ ﺩﻣﻪ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﷲ ﳌﻼﺋﻜﺘﻪ‪ :‬ﺍﻧﻈﺮﻭﺍ ﺍﱄ ﻋﺒﺪﻱ ﺭﺟﻊ ﺭﺟﺎﺀ ﻓﻴﻤﺎ ﻋﻨﺪﻱ‬
‫ﻭﺷﻔﻘﺔ ﳑﺎ ﻋﻨﺪﻱ ﺣﱵ ﻳﻬﺮﻕ ﺩﻣﻪ ‪.‬‬
‫ﻓﻴﻮﻡ ﺃﻥ ﺍﺿﻄﺮ ﺍ‪‬ﺎﻫﺪﻭﻥ ﺍﱄ ﺃﻥ ﳜﻠﻮﺍ ﻣﻮﺍﻗﻌﻬﻢ ﻧﺘﻴﺠﺔ ﺍﻟﻘﺼﻒ ﺍﻟﺸﺪﻳﺪ ﻭﺍﳌﺘﻮﺍﺻﻞ ﺃﰊ ﺃﻥ ﻳﺮﺟﻊ‪ ،‬ﻭﺗﺒـﺎﻳﻊ‬
‫ﻋﻠﻲ ﺍﳌﻮﺕ ﻫﻮ ﻭﺛﻠﺔ ﻣﻦ ﺍﺧﻮﺍﻧﻪ ﻭﺍﻧﻐﻤﺴﻮﺍ ﰲ ﺍﻟﻌﺪﻭ ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﺘﻘﺒﻠﻬﻢ‪.‬‬
‫ﻣﺎﺗﻮﺍ ﻭﻏﹸـﻴ‪‬ـﺐ ﰲ ﺍﻟﺘﺮﺍﺏ ﺷﺨﻮﺻﻬﻢ‬
‫ﻓﺎﻟﻨﺴـــﺮ ﻣﺴﻚ ﻭﺍﻟﻌﻈﺎﻡ ﺭﻣﻴﻢ‬
‫ﻼ ﻣﻦ ﺍﳉﺒﺎﻝ‪ ،‬ﻭﺃﺳﺪﹰﺍ ﻣﻦ ﺍﻷﺳﻮﺩ‪ ،‬ﻭﻋﺎﺑﺪﹰﺍ ﻣﻦ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺯﺍﻫﺪﹰﺍ ﻣـﻦ ﺍﻟﺰﻫـﺎﺩ‪ ،‬ﺗـﺮﻱ‬‫ﻓﻮﺍﷲ ﻟﻘﺪ ﻛﺎﻥ ﺟﺒ ﹰ‬
‫ﺍﻟﺼﻼﺡ ﰲ ﻭﺟﻬﻪ‪ ،‬ﻣﺴﻌ‪‬ـﺮ ﺣﺮﺏ ﻟﻮ ﻛﺎﻥ ﻣﻌﻪ ﺭﺟﺎﻝ‪ ،‬ﻻ ﺗﺄﺧﺬﻩ ﰲ ﺍﷲ ﻟﻮﻣﺔ ﻻﺋﻢ‪ ،‬ﺷﺪﻳﺪﺍ ً ﻋﻠﻲ ﺃﻋﺪﺍﺀ‬
‫ﺍﷲ‪ ،‬ﺭﺣﻴﻤﹰﺎ ﻭﺑﺮﹰﺍ ﺑﺎﺧﻮﺍﻧﻪ‪.‬‬
‫ﺭﲪﻚ ﺍﷲ ﻳﺎ ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﺭﲪﺔ ﻭﺍﺳﻌﺔ‪ ،‬ﻟﻘﺪ ﻛﻨﺖ ـ ﻭﺍﷲ ـ ﺍﻷﺥ ﺍﳊﺒﻴﺐ ﻭﺍﻟﺼﺪﻳﻖ ﺍﻟﺸﻔﻴﻖ‪ ،‬ﻭﻛﻨـﺖ‬
‫ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ‪.‬‬
‫ﻓﻮﺍﷲ ﺍﻥ ﻣﻜﺎﻧﻚ ﻣﺎﺯﺍﻝ ﺷﺎﻏﺮﹰﺍ‪ ..‬ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳝﻸﻩ ﺃﺣﺪ‪ ،‬ﻭﺑﻔﻘﺪﻙ ﻓﻘﺪﺕ ﻋﻀﻮﹰﺍ ﻣﻦ ﺃﻋﻀﺎﺋﻲ‪.‬‬
‫ﻭﺍﻥ ﻛﻨﺖ ﺃﻧﺴﻲ ﻓﻠﻦ ﺃﻧﺲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻗﻠﺖ ﱄ ﻓﻴﻪ‪ :‬ﺍﱐ ﻷﺩﻋﻮ ﻟﻚ ﺃﻛﺜﺮ ﳑﺎ ﺃﺩﻋﻮ ﻟﻮﺍﻟﺪﻱ‪.‬‬

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‫‪١١٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﺄﻱ ﺧﺴﺎﺭﺓ ﺑﻌﺪ ﻫﺬﻩ ﺍﳋﺴﺎﺭﺓ‪ ،‬ﻭﺃﻱ ﺭﺯﻳﺔ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﺮﺯﻳﺔ‪ ،‬ﻓﻘﺪﺗﻚ ﰲ ﻭﻗﺖ ﻛﻨﺖ ﺃﺣﻮﺝ ﻣـﺎ ﺃﻛـﻮﻥ‬
‫ﺍﻟﻴﻚ ﻓﻴﻪ‪.‬‬
‫ﻧﺴﺄﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﻥ ﻳﺮﻓﻌﻚ ﰲ ﻋﻠﻴﲔ‪ ،‬ﻭﺃﻥ ﻳﻠﺤﻘﻨﺎ ﺑﻚ ﻏﲑ ﻣﻔﺘﻮﻧﲔ ﺷﻬﺪﺍﺀ ﺻـﺎﳊﲔ ﻣـﻊ ﺍﻟﻨﺒـﻴﲔ‬
‫ﻭﺍﻟﺼﺪﻳﻘﲔ ﻭ ‪‬ﺣﺴ‪‬ﻦ ﺃﻭﻟﺌﻚ ﺭﻓﻴﻘﺎ‪ ،‬ﺃﻧﺖ ﻭﺍﺧﻮﺍﻧﻚ ﺍﻟﺬﻳﻦ ﱂ ﺃﺫﻛﺮﻫﻢ ﻟﻀﻴﻖ ﺍﳌﻘﺎﻡ‪.‬‬
‫ﻟﹸﻴﺴﻖ ﻋﻬﺪﻛﻢ ﻋﻬﺪ ﺍﻟﺴــﺮﻭﺭ ﻓﻤﺎ‬
‫ﲔ‬
‫ﻛﻨـــﺘﻢ ﻷﺭﻭﺍﺣــﻨﺎ ﺍﻻ ﺭﻳﺎﺣ ‪‬‬
‫ﺑﻌﺪ ﺃﺳﺮ ﺧﺎﻟﺪ ﺍﻟﻌﺎﺭﻭﺭﻱ ﰲ ﺍﻳﺮﺍﻥ‪ ،‬ﻭﻣﻘﺘﻞ ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﺩﻏﻠﺲ ﰲ ﴰﺎﻝ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﺍﲣﺬ ﺍﻟﺰﺭﻗـﺎﻭﻱ ﻣـﻦ‬
‫ﻣﻨﻄﻘﺔ ﺍﳉﺰﻳﺮﺓ ﻏﺮﺏ ﺍﻷﻧﺒﺎﺭ ﻣﻘﺮﺍ ﺭﺋﻴﺴﺎ ﻟﺘﻨﻈﻴﻤﻪ‪ .‬ﻭﺃﻭﻛﻞ ﺍﱄ ﻃﺒﻴﺐ ﺍﻷﺳﻨﺎﻥ ﺍﻟﺴﻮﺭﻱ ﺳـﻠﻴﻤﺎﻥ ﺧﺎﻟـﺪ‬
‫ﺩﺭﻭﻳﺶ ﺍﳌﻌﺮﻭﻑ ﺑﻠﻘﺐ ﺃﺑﻮ ﺍﻟﻐﺎﺩﻳﺔ‪ ،‬ﻣﻬﺎﻡ ﺍﻻﺛﻨﲔ‪،‬ﻛﻤﺎ ﺃﻭﻛﻞ ﺍﻟﻴﻪ ﻣﺴﺆﻭﻟﻴﺔ ﺗﺪﺭﻳﺐ ﺍﺗﺒﺎﻋﻪ ﻋﻠﻲ ﺻـﻨﺎﻋﺔ‬
‫ﺍﳌﺘﻔﺠﺮﺍﺕ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺍﺳﺘﻘﺮﺕ ﺯﻭﺟﺘﻪ ﺍﻟﺜﺎﻧﻴﺔ ـ ﻭﻫﻲ ﻓﻠﺴﻄﻴﻨﻴﺔ ـ ﻭﺍﺑﻨﻬﻤﺎ ﺧﺎﻟﺪ ﰲ ﺍﻷﺭﺩﻥ‪ ،‬ﺣﱵ ﺃﺻﺒﺢ‬
‫ﺃﺑﻮ ﺍﻟﻐﺎﺩﻳﺔ ﻣﻦ ﺃﻫﻢ ﻋﻨﺎﺻﺮ ﺷﺒﻜﺔ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺍﻟﱵ ﻗﺮﺭﺕ ﺍﻻﻧﺘﻘﺎﻡ ﻣﻦ ﺃﻣﺮﻳﻜﺎ‪.‬‬
‫ﺍﻋﺘﻤﺪ ﺍﻟﺰﺭﻗﺎﻭﻱ ﰲ ﺑﻨﺎﺀ ﺷﺒﻜﺘﻪ ﻋﻠﻲ ﺃﺳﺲ ﲣﺘﻠﻒ ﻋﻦ ﺗﻠﻚ ﺍﻟﱵ ﺍﻋﺘﻤﺪ ﻋﻠﻴﻬﺎ ﺑـﻦ ﻻﺩﻥ ﻭﺍﻟﻈـﻮﺍﻫﺮﻱ‪،‬‬
‫ﺍﻟﻠﺬﺍﻥ ﺭﻛﺰﺍ ﻋﻠﻲ ﻣﺘﻄﻮﻋﲔ ﻣﻦ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻣﺼﺮ ﺑﺸﻜﻞ ﻛﺒﲑ‪ ،‬ﻭﻋﻠﻲ ﲤﻮﻳﻞ ﻳﻌﺘﻤﺪ ﻋﻠـﻲ ﺃﻣـﻮﺍﻝ‬
‫ﻣﺘﺪﻓﻘﺔ ﻣﻦ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﰲ ﺣﲔ ﺍﻋﺘﻤﺪ ﺍﻟﺰﺭﻗﺎﻭﻱ ﰲ ﺑﻨﺎﺀ ﺷﺒﻜﺘﻪ ﻋﻠﻲ ﺃﻫﻞ ﺑـﻼﺩ ﺍﻟـﺸﺎﻡ )ﺍﻷﺭﺩﻥ‪،‬‬
‫ﻓﻠﺴﻄﲔ ﻭﺳﻮﺭﻳﺔ(‪ ،‬ﻭﻻﺣﻘﺎ ﻋﻠﻲ ﺍﻟﻌﺮﺍﻗﻴﲔ ﻭﺑﻘﻴﺔ ﺍﻟﻌﺮﺏ‪ ،‬ﺣﱵ ﺑﺎﺕ ﺃﻋﻀﺎﺅﻫﺎ ﻳﺴﻤﻮﻥ ﲜﻨﺪ ﺍﻟﺸﺎﻡ‪ ،‬ﻭﻗـﺪ‬
‫ﺍﺳﺘﺜﻤﺮ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺷﺘﺎﺕ ﺍﻟﺴﻮﺭﻳﲔ ﺍﳌﻮﺯﻋﲔ ﰲ ﺩﻭﻝ ﳐﺘﻠﻔﺔ ﻣﻦ ﺍﻟﻌﺎﱂ‪ ،‬ﺑﺼﻔﺘﻬﻢ ﻻﺟﺌﲔ ﺳﻴﺎﺳﻴﲔ‪ ،‬ﺟﺮﺍﺀ‬
‫ﺍﻟﺒﻄﺶ ﺍﻟﺬﻱ ﺗﻌﺮﺿﺖ ﻟﻪ ﲨﺎﻋﺔ ﺍﻻﺧﻮﺍﻥ ﺍﳌﺴﻠﻤﲔ ﻭﺑﻘﻴﺔ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻻﺳﻼﻣﻴﺔ ﰲ ﺍﳌﺪﻥ ﺍﻟﺴﻮﺭﻳﺔ‪ ،‬ﻣﺜـﻞ‬
‫ﺣﻠﺐ ﻭﲪﺎﺓ‪ ،‬ﺃﻭﺍﺋﻞ ﺍﻟﺜﻤﺎﻧﻴﻨﻴﺎﺕ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﳌﺎﺿﻲ‪ ،‬ﻭﺑﺎﺗﻮﺍ ﻋﻠﻲ ﻣﺎ ﻳﺒﺪﻭ ﳝﻴﻠﻮﻥ ﺍﱄ ﺍﻷﻓﻜﺎﺭ ﺍﻷﻛﺜﺮ ﺗﺸﺪﺩﺍ‬
‫ﻭﻋﻨﻔﺎ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﻮﺍ ﺣﺮﻛﺔ ﺩﻋﻮﻳﺔ‪ ،‬ﻛﺮﺩ ﻓﻌﻞ ﻋﻠﻲ ﺍﻟﻌﻨﻒ ﺍﻟﺬﻱ ﻣﻮﺭﺱ ﺿﺪﻫﻢ ﻭﻓﻖ ﻣﺎ ﻫـﻮ ﻣﻌﺘﻘـﺪ‪،‬‬
‫ﻓﺎﻟﺘﺤﻖ ﻗﺴﻢ ﻏﲑ ﻗﻠﻴﻞ ﻣﻦ ﻫﺆﻻﺀ ﻭﺃﺑﻨﺎﺋﻬﻢ ﺑﺎ‪‬ﺎﻫﺪﻳﻦ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﳏﻤﻠﲔ ﲟﺒﺎﻟﻎ ﻃﺎﺋﻠﺔ ﻣﻦ ﺍﻷﻣـﻮﺍﻝ‪،‬‬
‫ﲨﻌﻮﻫﺎ ﺃﺛﻨﺎﺀ ﻋﻤﻠﻬﻢ ﰲ ﺃﻭﺭﻭﺑﺎ ﻭﺍﻷﻣﺮﻳﻜﻴﺘﲔ ﻭﺑﻘﻴﺔ ﺑﻠﺪﺍﻥ ﺍﻟﻌﺎﱂ‪ ،‬ﻓﺘﻠﻘﻔﻬﻢ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻭﺍﺳﺘﻘﻄﺒﻬﻢ‪ ،‬ﻣـﻦ‬
‫ﺧﻼﻝ ﻣﺴﺎﻋﺪﻩ ﺍﻟﺴﻮﺭﻱ ﺃﺑﻮ ﺍﻟﻐﺎﺩﻳﺔ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻭﺿﻊ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺧﺎﺻﺔ ﻻﺩﺍﺭﺓ ﺍﳌﻌﺮﻛﺔ ﰲ ﺍﻟﻌﺮﺍﻕ‪.‬‬
‫ﺍﻟﻌﺎﺭﻓﻮﻥ ‪‬ﻴﻜﻠﻴﺔ ﺷﺒﻜﺔ ﺍﻟﺰﺭﻗﺎﻭﻱ‪ ،‬ﻳﺸﻜﻮﻥ ﰲ ﺟﺪﻭﻱ ﲣﺼﻴﺺ ﺟﻮﺍﺋﺰ ﻣﺎﻟﻴﺔ ﻻﻋﺘﻘـﺎﻝ ﺃﻣﲑﻫـﺎ ﺃﺑـﻮ‬
‫ﻣﺼﻌﺐ‪ ،‬ﻷﻧﻪ ﻋﻤﺪ ﻭﻫﻮ ﰲ ﻫﲑﺍﺕ ﺍﱄ ﺑﻨﺎﺀ ﳎﺘﻤﻊ ﺍﺳﻼﻣﻲ ﻣﺼﻐﺮ ﳛﺘـﻀﻦ ﺷـﺒﻜﺘﻪ‪ ،‬ﳊﻤﺎﻳﺘـﻬﺎ ﻣـﻦ‬
‫ﺍﻻﺧﺘﺮﺍﻕ‪ ،‬ﻓﻌﻠﻲ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻓﻘﺪ ﺃﻗﺪﻡ ﻋﻠﻲ ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺍﺑﻨﺔ ﺍﻟﺸﻴﺦ ﻳﺎﺳﲔ ﺍﻟﺬﻱ ﻗﺎﺩ ﺳـﻴﺎﺭﺓ ﺍﺳـﻌﺎﻑ‬
‫ﻣﻔﺨﺨﺔ‪ ،‬ﺍﻏﺘﺎﻝ ﻓﻴﻬﺎ ﺍﻟﺰﻋﻴﻢ ﺍﻟﺸﻴﻌﻲ ﺑﺎﻗﺮ ﺍﳊﻜﻴﻢ‪ ،‬ﻭﺯﻭﺝ ﺷﻘﻴﻘﺘﻪ ﺍﱄ ﺧﺎﻟﺪ ﺍﻟﻌﺎﺭﻭﺭﻱ‪ ،‬ﻭﺗﺰﻭﺝ ﺃﺑﻮ ﺍﻟﻐﺎﺩﻳﺔ‬
‫ﻣﻦ ﺍﺑﻨﺔ ﺃﰊ ﳏﻤﺪ ﺃﺣﺪ ﻣﻘﺎﺗﻠﻲ ﺍﻟﺸﺒﻜﺔ‪ .‬ﻭﻫﻜﺬﺍ ﺃﺻﺒﺤﺖ ﻋﻼﻗﺔ ﺍﳌﺼﺎﻫﺮﺓ ﺗﺮﺑﻂ ﻣﻌﻈﻢ ﺍﻟﻘﺎﺩﺓ ﺍﻟﺮﺋﻴـﺴﻴﲔ‬
‫ﺑﺸﺒﻜﺔ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻣﻊ ﺑﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ‪.‬‬

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‫‪١١٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺭﻏﻢ ﺗﻠﻚ ﺍﻷﺣﺪﺍﺙ ﺍﳉﺴﺎﻡ ﺍﻟﱵ ﻣﺮ ‪‬ﺎ ﺍﻟﺰﺭﻗﺎﻭﻱ‪ ،‬ﺍﻻ ﺃﻧﻪ ﺑﻘﻲ ﺷﺨﺼﺎ ﺑﻌﻴﺪﺍ ﻋﻦ ﺍﻷﺿﻮﺍﺀ‪ ،‬ﺍﱄ ﺃﻥ ﺳﻠﻂ‬
‫ﺍﻷﺭﺩﻥ ﺍﻟﻜﺸﺎﻓﺎﺕ ﺍﻟﺴﺎﻃﻌﺔ ﻋﻠﻴﻪ‪ ،‬ﺣﲔ ﺍ‪‬ﻤﻪ ﺑﺎﻟﻮﻗﻮﻑ ﻭﺭﺍﺀ ﺍﻏﺘﻴﺎﻝ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻲ ﺍﻷﻣﺮﻳﻜﻲ ﻟﻮﺭﻧﺲ ﻓﻮﱄ‪،‬‬
‫ﺍﻟﺬﻱ ﻭﻗﻊ ﺑﺎﻟﻌﺎﺻﻤﺔ ﺍﻷﺭﺩﻧﻴﺔ ﻋﻤﺎﻥ‪ ،‬ﰲ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺷﻬﺮ ﺗﺸﺮﻳﻦ ﺍﻷﻭﻝ )ﺃﻛﺘﻮﺑﺮ( ﻋﺎﻡ ‪،٢٠٠٢‬‬
‫ﻭﻗﺪ ﺗﺒﲏ ﻋﻤﻠﻴﺔ ﺍﻻﻏﺘﻴﺎﻝ ﺁﻧﺬﺍﻙ‪ ،‬ﺗﻨﻈﻴﻢ ﺃﻃﻠﻖ ﻋﻠﻲ ﻧﻔﺴﻪ ﺍﺳﻢ ﺷﺮﻓﺎﺀ ﺍﻷﺭﺩﻥ‪ ،‬ﰲ ﺑﻴﺎﻥ ﲪﻞ ﺭﻗﻢ ﺍﺛـﻨﲔ‪،‬‬
‫ﻭﻛﺎﻥ ﺍﻟﺒﻴﺎﻥ ﺭﻗﻢ ﻭﺍﺣﺪ‪ ،‬ﻗﺪ ﺻﺪﺭ ﻋﻦ ﻫﺬﺍ ﺍﻟﺘﻨﻈﻴﻢ ﰲ ﺍﻟﺴﺎﺩﺱ ﻣﻦ ﺃﺏ )ﺃﻏﺴﻄﺲ( ﻋﺎﻡ ﺃﻟﻔﲔ ﻭﻭﺍﺣـﺪ‪،‬‬
‫ﺣﲔ ﺗﺒﲏ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻏﺘﻴﺎﻝ ﺍﺳﺤﺎﻕ ﺳﻨﲑ‪ ،‬ﺍﻟﺬﻱ ﻭﺻﻔﻪ ﺍﻟﺒﻴﺎﻥ ﺑﺄﻧﻪ ﻋﻤﻴﻞ ﻟﻠﻤﻮﺳﺎﺩ ﺍﻻﺳـﺮﺍﺋﻴﻠﻲ‪ ،‬ﻛـﺎﻥ‬
‫ﻳﺴﻜﻦ ﰲ ﺍﻟﻌﺎﺻﻤﺔ ﺍﻷﺭﺩﻧﻴﺔ ﲜﻮﺍﺭ ﻓﻮﱄ ﺣﻴﻨﺬﺍﻙ‪.‬‬
‫ﱂ ﳛﻆ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺃﻳﻀﹰﺎ ﺑﺎﻫﺘﻤﺎﻡ ﺃﺣﺪ ﻗﺒﻞ ﻋﺎﻣﲔ ﻣﻦ ﺍﻏﺘﻴﺎﻝ ﻓﻮﱄ‪ ،‬ﺣﲔ ﺃﺻﺪﺭﺕ ﳏﻜﻤﺔ ﺃﻣﻦ ﺍﻟﺪﻭﻟـﺔ ﰲ‬
‫ﺍﻷﺭﺩﻥ‪ ،‬ﺣﻜﻤﺎ ﻏﻴﺎﺑﻴﺎ ﲝﻘﻪ ﻣﻊ ﺃﺣﺪ ﻋﺸﺮ ﺷﺨﺼﺎ ﺃﺧﺮﻳﻦ‪ ،‬ﺑﺎﻟﺴﺠﻦ ﲬـﺴﺔ ﻋـﺸﺮ ﻋﺎﻣـﺎ‪ ،‬ﰲ ﺃﻳﻠـﻮﻝ‬
‫)ﺳﺒﺘﻤﱪ( ﻋﺎﻡ ‪ ،٢٠٠٠‬ﺑﺘﻬﻤﺔ ﺍﻟﺘﺨﻄﻴﻂ ﳍﺠﻤﺎﺕ ﻋﻠﻲ ﻣﻮﺍﻗﻊ ﺳﻴﺎﺣﻴﺔ ﻭﺩﻳﻨﻴﺔ ﰲ ﺍﻷﺭﺩﻥ‪ ،‬ﰲ ﻣﻄﻠﻊ ﺍﻷﻟﻔﻴﺔ‬
‫ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﺗﻨﻔﻴﺬﺍ ﻟﺘﻌﻠﻴﻤﺎﺕ ﺗﻨﻈﻴﻢ ﺍﻟﻘﺎﻋﺪﺓ ﻭﻓﻖ ﻗﺮﺍﺭ ﺍﳊﻜﻢ‪.‬‬
‫ﺍ‪‬ﺎﻡ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺑﻌﻼﻗﺘﻪ ﰲ ﺍﻏﺘﻴﺎﻝ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻲ ﺍﻷﻣﺮﻳﻜﻲ ﻓﻮﱄ‪ ،‬ﻛﺎﻥ ﻟﻪ ﻫﺬﻩ ﺍﳌﺮﺓ ﻭﻗﻌﻪ ﺍﳋﺎﺹ‪ ،‬ﻓﺎﻟﻘﺘﻴـﻞ‬
‫ﺃﻣﺮﻳﻜﻲ‪ ،‬ﻭﺭﺋﻴﺲ ﺍﳊﻜﻮﻣﺔ ﺍﻷﺭﺩﻧﻴﺔ ﺣﻴﻨﺬﺍﻙ ﻋﻠﻲ ﺃﺑﻮ ﺍﻟﺮﺍﻏﺐ‪ ،‬ﺃﺿﻔﻲ ﻋﻠﻲ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ ﺑﻌﺪﺍ ﺩﻭﻟﻴﺎ‪ ،‬ﻟﻴﺲ‬
‫ﻷﻥ ﺍﻟﻘﺘﻴﻞ ﺩﺑﻠﻮﻣﺎﺳﻲ ﺃﻣﺮﻳﻜﻲ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﻷﻥ ﺃﺑﻮ ﺍﻟﺮﺍﻏﺐ‪ ،‬ﺃﻃﻠﻖ ﺃﻭﻝ ﺍﺷﺎﺭﺓ ﺗﺮﺑﻂ ﺍﻟﻌﺮﺍﻕ ﺑﺎﻟﻘﺎﻋـﺪﺓ‪،‬‬
‫ﺑﺘﺮﺟﻴﺤﻪ ﻭﺟﻮﺩ ﺍﻟﺰﺭﻗﺎﻭﻱ ﰲ ﴰﺎﻝ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺃﻧﻪ ﻋﻠﻲ ﺻﻠﺔ ﺑﺘﻨﻈﻴﻢ ﺃﻧﺼﺎﺭ ﺍﻻﺳﻼﻡ‪.‬‬
‫ﻟﻜﻦ ﺍﻟﻼﻓﺖ ﰲ ﳎﺮﻳﺎﺕ ﺍﶈﺎﻛﻤﺔ‪ ،‬ﺃﻥ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻱ ﻗﺪﻣﻪ ﺍﻻﺩﻋﺎﺀ ﺍﻟﻌﺎﻡ ﻻﺛﺒﺎﺕ ﻋﻼﻗﺔ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺑﺎ‪‬ﻤﻮﻋﺔ‬
‫ﺍﳌﺘﻬﻤﺔ ﺑﺘﻨﻔﻴﺬ ﺍﻟﻌﻤﻠﻴﺔ‪ ،‬ﺍﺗﺼﺎﻻﺕ ﻫﺎﺗﻔﻴﺔ ﻗﺎﻝ ﺃ‪‬ﺎ ﺟﺮﺕ ﺑﻴﻨﻬﻢ ﻋﱪ ﺃﺣﺪ ﻣﺴﺎﻋﺪﻳﻪ ﻳﺪﻋﻲ ﺃﺑـﻮ ﺍﻟﻐﺎﺩﻳـﺔ‪،‬‬
‫ﻭﺩﺧﻮﻝ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺍﻷﺭﺩﻥ ﰲ ﺷﻬﺮ ﺃﻳﻠﻮﻝ )ﺳﺒﺘﻤﱪ( ﻣﻦ ﺍﻟﻌﺎﻡ ﺫﺍﺗﻪ‪ ،‬ﺃﻱ ﻗﺒﻞ ﺷﻬﺮ ﻭﺍﺣﺪ ﻣﻦ ﺍﻻﻏﺘﻴـﺎﻝ‪،‬‬
‫ﻭﺍﻟﺘﻘﺎﺋﻪ ﺑﺎﳌﺘﻬﻤﲔ ﻭﻓﻖ ﻻﺋﺤﺔ ﺍﻻ‪‬ﺎﻡ‪ .‬ﻓﻜﻴﻒ ﺩﺧﻞ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻟﻸﺭﺩﻥ ﻭﺧﺮﺝ ﻣﻨﻪ ﻭﻫﻮ ﳏﻜـﻮﻡ ﻏﻴﺎﺑﻴـﺎ‬
‫ﺑﺎﻟﺴﺠﻦ ﲬﺴﺔ ﻋﺸﺮ ﻋﺎﻣﺎ‪ ،‬ﺩﻭﻥ ﺃﻥ ﺗﺪﺭﻱ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻷﺭﺩﻧﻴﺔ؟!‬
‫‪ (IB‬ﲜﻤـﻊ‬‫ﺍﻫﺘﻤﺖ ﺍﻟﻮﻛﺎﻻﺕ ﺍﻷﻣﻨﻴﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ ﺑﺎﻟﺘﺤﻘﻴﻘﺎﺕ ﺍﳋﺎﺻﺔ ﺑﺎﻏﺘﻴﺎﻝ ﻓﻮﱄ‪ ،‬ﺣﻴﺚ ﻗﺎﻣﺖ ﺍﻟـ )‬
‫‪F‬‬
‫ﺍﻷﺩﻟﺔ ﺍﻟﱵ ﺗﺪﻳﻦ ﻣﺸﺎﺭﻛﺔ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺑﻌﻤﻠﻴﺔ ﺍﻻﻏﺘﻴﺎﻝ‪ ،‬ﺭﻏﻢ ﺃﻥ ﻫﺬﻩ ﺍﳌﺸﺎﺭﻛﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ ﳐﺎﻟﻔﺔ ﻟﻠﻘـﻮﺍﻧﲔ‬
‫ﺍﻷﺭﺩﻧﻴﺔ‪ ،‬ﳑﺎ ﺩﻓﻊ ﳏﺎﻣﻲ ﺍﻟﺪﻓﺎﻉ ﺍﱄ ﺗﺴﺠﻴﻞ ﺍﻋﺘﺮﺍﺿﺎﺗﻪ ﻋﻠﻲ ﻧﺘﻴﺠﺔ ﺍﻟﺘﺤﻘﻴﻘﺎﺕ ﺍﳌﺒﻨﻴﺔ ﻋﻠﻲ ﺗﻠﻚ ﺍﳌﺸﺎﺭﻛﺔ‪.‬‬
‫ﺍﻫﺘﻤﺎﻡ ﺍﻻﺩﺍﺭﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﺑﻘﻀﻴﺔ ﺍﻏﺘﻴﺎﻝ ﻓﻮﱄ‪ ،‬ﻭﺍﻟﺴﻌﻲ ﻟﺘﺄﻛﻴﺪ ﺭﺑﻄﻬﺎ ﺑﺎﻟﺰﺭﻗﺎﻭﻱ‪ ،‬ﺗـﺰﺍﻣﻦ ﻣـﻊ ﺳـﻌﻲ‬
‫ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﱄ ﲢﺸﻴﺪ ﺩﻭﻝ ﺍﻟﻌﺎﱂ ﻭﺍﻟﺮﺃﻱ ﺍﻟﻌﺎﻡ ﺍﻟﻌﺎﳌﻲ‪ ،‬ﺍﺳﺘﻌﺪﺍﺩﺍ ﻻﺟﺘﻴﺎﺡ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﺑﺪﻋﻮﻱ ﺍﻣﺘﻼﻛﻪ‬
‫ﻷﺳﻠﺤﺔ ﺍﻟﺪﻣﺎﺭ ﺍﻟﺸﺎﻣﻞ‪ ،‬ﻭﺩﻋﻤﻪ ﻟﻼﺭﻫﺎﺏ ﺍﻟﻌﺎﳌﻲ‪.‬‬
‫ﰲ ﺍﻟﺴﺎﺩﺱ ﻣﻦ ﻧﻴﺴﺎﻥ )ﺍﺑﺮﻳﻞ( ﻋﺎﻡ ‪ ،٢٠٠٤‬ﺃﺻﺪﺭﺕ ﳏﻜﻤﺔ ﺃﻣﻦ ﺍﻟﺪﻭﻟﺔ ﰲ ﺍﻷﺭﺩﻥ‪ ،‬ﺍﻷﺣﻜـﺎﻡ ﲝـﻖ‬
‫ﺍﳌﺘﻬﻤﲔ ﺑﺎﻏﺘﻴﺎﻝ ﻟﻮﺭﺍﻧﺲ ﻓﻮﱄ‪ ،‬ﲟﻦ ﻓﻴﻬﻢ ﺃﺑﻮ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ‪.‬‬

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‫‪١١٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺑﻌﺪ ﺃﺳﺒﻮﻋﲔ ﻣﻦ ﺍﺻﺪﺍﺭ ﻫﺬﺍ ﺍﳊﻜﻢ ﺑﺎﻋﺪﺍﻡ ﺍﻟﺰﺭﻗﺎﻭﻱ‪ ،‬ﺃﻋﻠﻨﺖ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻷﺭﺩﻧﻴﺔ‪ ،‬ﺃ‪‬ﺎ ﺃﺣﺒﻄﺖ ﳐﻄﻄـﺎ‬
‫ﺃﻋﺪﻩ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻟﻠﻘﻴﺎﻡ ‪‬ﺠﻮﻡ ﻗﺎﻟﺖ ﺃﻧﻪ ﻛﻴﻤﺎﻭﻱ‪ ،‬ﻛﺎﻥ ﺳﻴﺴﺘﻬﺪﻑ ﻣﻘﺮ ﺍﳌﺨﺎﺑﺮﺍﺕ ﺍﻟﻌﺎﻣـﺔ‪ ،‬ﻭﺍﻟـﺴﻔﺎﺭﺓ‬
‫ﺍﻷﻣﺮﻳﻜﻴﺔ‪ ،‬ﻭﻣﻘﺮ ﺭﺋﺎﺳﺔ ﺍﻟﻮﺯﺭﺍﺀ‪ ،‬ﻭﻛﺎﻥ ﺳﻴﺆﺩﻱ ـ ﻭﻓﻖ ﺍﻟﺒﻴﺎﻥ ﺍﻟﺮﲰﻲ ﺍﳊﻜﻮﻣﻲ ـ ﺍﱄ ﻣﻘﺘﻞ ﻭﺍﺻـﺎﺑﺔ‬
‫ﻗﺮﺍﺑﺔ ﺳﺒﻌﲔ ﺃﻟﻒ ﺷﺨﺺ‪ .‬ﻗﺎﺋﺪ ﺍ‪‬ﻤﻮﻋﺔ ﺍﳌﻜﻠﻔﺔ ‪‬ﺬﺍ ﺍﳍﺠﻮﻡ ﻋﺰﻣﻲ ﺍﳉﻴﻮﺳﻲ‪ ،‬ﺃﻟﻘﺖ ﻗﻮﻱ ﺍﻷﻣﻦ ﺍﻷﺭﺩﻧﻴﺔ‬
‫ﺍﻟﻘﺒﺾ ﻋﻠﻴﻪ‪ ،‬ﻣﻊ ﻋﺪﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﳎﻤﻮﻋﺘﻪ‪ ،‬ﺣﲔ ﺩﺍﳘﺖ ﻣﱰﻟﻪ ﰲ ﺃﻃﺮﺍﻑ ﻣﺪﻳﻨـﺔ ﺍﺭﺑـﺪ ﴰـﺎﻝ ﺍﻷﺭﺩﻥ‪،‬‬
‫ﻭﺍﻋﺘﻘﻠﺖ ﺑﻘﻴﺔ ﺃﻓﺮﺍﺩ ﺍ‪‬ﻤﻮﻋﺔ‪ ،‬ﻭﻃﺎﺭﺩﺕ ﺁﺧﺮﻳﻦ ﻭﺣﺎﺻﺮ‪‬ﻢ ﰲ ﻣﱰﻝ ﺷﺮﻕ ﺍﻟﻌﺎﺻﻤﺔ ﻋﻤﺎﻥ‪ ،‬ﻓﻘﺘﻠﺖ ﺃﺭﺑﻌﺔ‬
‫ﻣﻨﻬﻢ ﻗﻴﻞ ﺃ‪‬ﻢ ﺭﻓﻀﻮﺍ ﺍﻻﺳﺘﺴﻼﻡ‪ ،‬ﻭﺍﻋﺘﻘﻠﺖ ﺍﻟﺒﻘﻴﺔ‪ ،‬ﻧﺸﺮﺕ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻷﺭﺩﻧﻴﺔ ﺍﻋﺘﺮﺍﻓﺎﺕ ﻣﻨﺴﻮﺑﺔ ﺍﻟﻴﻬﻢ‪،‬‬
‫ﻗﺎﻟﻮﺍ ﻓﻴﻬﺎ ﺃﻥ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺧﻄﻂ ﳍﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﻭﻣﻮﳍﺎ‪ ،‬ﻭﺩﺭﺏ ﻋﻨﺎﺻﺮﻫﺎ ﻋﻠﻲ ﺻﻨﻊ ﺍﳌﺘﻔﺠﺮﺍﺕ ﺍﻟﻜﻴﻤﺎﻭﻳﺔ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﻛﺎﻥ ﻳﺪﺍﺭ ﺑﺴﺮﻳﺔ ﻣﻄﻠﻘﺔ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﺍﳉﻴﻮﺳﻲ ﻗﺪ ﻭﺻﻞ ﺍﱄ ﺍﻷﺭﺩﻥ ﻗﺒﻞ ﺳﺘﺔ ﺃﺷﻬﺮ‬
‫ﻣﻦ ﺍﻋﺘﻘﺎﻟﻪ‪ ،‬ﺍﻻ ﺃﻥ ﺍﻛﺘﺸﺎﻑ ﺃﺟﻬﺰﺓ ﺍﻷﻣﻦ ﺍﻟﺴﻮﺭﻳﺔ ﺃﻥ ﳎﻤﻮﻋﺔ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺗﺘﺨﺬ ﻣـﻦ ﺳـﻮﺭﻳﺔ ﻗﺎﻋـﺪﺓ‬
‫ﻟﻮﺟﺴﺘﻴﺔ ﻟﻌﻤﻞ ﻳﻌﺪ ﻟﻪ ﰲ ﺍﻷﺭﺩﻥ‪ ،‬ﻭﺍﺑﻼﻍ ﺍﻷﺭﺩﻥ ﺑﺎﻟﺘﻔﺎﺻﻴﻞ‪ ،‬ﺃﺳﻬﻢ ﰲ ﺍﺣﺒﺎﻁ ﺍﳋﻄﺔ‪ .‬ﻭﺃﻓﻘﺪ ﺍﻟﺰﺭﻗﺎﻭﻱ‬
‫ﻗﺎﻋﺪﺓ ﻟﻮﺟﺴﺘﻴﺔ ﻣﻬﻤﺔ ﻟﻪ ﰲ ﺳﻮﺭﻳﺔ‪.‬‬
‫ﻟﻜﻦ ﺑﻌﺪ ﺗﺴﻌﺔ ﺃﻳﺎﻡ ﻣﻦ ﻧﺸﺮ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻷﺭﺩﻧﻴﺔ ﳍﺬﻩ ﺍﻻﻋﺘﺮﺍﻓﺎﺕ ﻛﺎﻧﺖ ﺍﳌﻔﺎﺟﺄﺓ‪ ،‬ﺣﻴﺚ ﺃﺻﺪﺭ ﺗﻨﻈـﻴﻢ‬
‫)ﺷﺮﻓﺎﺀ ﺍﻷﺭﺩﻥ( ﺍﻟﺬﻱ ﻛﺎﻥ ﺗﺒﲏ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻋﻦ ﺍﻏﺘﻴﺎﻝ ﻓﻮﱄ ﰲ ﺣﻴﻨﻪ‪ ،‬ﺑﻴﺎﻧﻪ ﺍﻟﺜﺎﻟﺚ ﳚﺪﺩ ﻓﻴﻪ ﺗﺒﻨﻴﻪ ﻟﻌﻤﻠﻴـﺔ‬
‫ﺍﻻﻏﺘﻴﺎﻝ‪ ،‬ﻭﺃﺭﻓﻖ ﻣﻊ ﺍﻟﺒﻴﺎﻥ ﺍﻟﺬﻱ ﺃﺭﺳﻠﻪ ﺍﱄ ﳏﺎﻣﻲ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﳌﺘﻬﻤﲔ ﺑﺎﻻﻏﺘﻴـﺎﻝ‪ ،‬ﻣﻈـﺮﻭﰲ ﻃﻠﻘـﺘﲔ‬
‫ﻟﻠﻤﺴﺪﺱ ﺍﻟﺬﻱ ﺍﺳﺘﺨﺪﻡ ﺑﻌﻤﻠﻴﱵ ﺍﻏﺘﻴﺎﻝ ﻓﻮﱄ‪ ،‬ﻭﻣﻦ ﻗﺒﻠﻪ ﺍﻻﺳﺮﺍﺋﻴﻠﻲ‪ ،‬ﻧﺎﻓﻴﺎ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﻤﺤﻜﻮﻡ ﻋﻠـﻴﻬﻢ‬
‫ﻋﻼﻗﺔ ‪‬ﺬﻩ ﺍﻟﻘﻀﻴﺔ‪.‬‬
‫‪‬ﻤﺔ ﺍﻣﺘﻼﻙ ﺍﻟﻌﺮﺍﻕ ﻷﺳﻠﺤﺔ ﺍﻟﺪﻣﺎﺭ ﺍﻟﺸﺎﻣﻞ ﺃﹸﺳﻨﺪﺕ ﳌﻔﺘﺸﻲ ﺍﻷﻣﻢ ﺍﳌﺘﺤﺪﺓ‪ ،‬ﻟﻜﻨـﻬﻢ ﱂ ﻳﻌﻄـﻮﺍ ﺍﻻﺩﺍﺭﺓ‬
‫ﺍﻷﻣﺮﻳﻜﻴﺔ ﻣﺎ ﺳﻌﺖ ﺍﻟﻴﻪ‪ ،‬ﻣﻦ ﺗﺄﻛﻴﺪﺍﺕ ﺍﻣﺘﻼﻙ ﺍﻟﻌـﺮﺍﻕ ﳍﺎ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺗﺼﺮﳛﺎﺕ ﻛـﻮﻟﻦ ﺑـﺎﻭﻝ ﻭﺯﻳـﺮ‬
‫ﺍﳋﺎﺭﺟـﻴﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ ﰲ ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﻧﻴﺴﺎﻥ )ﺍﺑﺮﻳﻞ( ﻋﺎﻡ ‪ ،٢٠٠٤‬ﻣﻦ ﺃﻥ ﺍﻷﺩﻟﺔ ﺍﻟﱵ ﻗـﺪﻣﻬﺎ ﰲ ﻛﻠﻤﺘـﻪ‬
‫ﲟﺠﻠﺲ ﺍﻷﻣﻦ ﰲ ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﺷﺒﺎﻁ )ﻓﱪﺍﻳﺮ( ﻋﺎﻡ ‪ ،٢٠٠٣‬ﱂ ﺗﻜﻦ ﻣﺆﻛﺪﺓ ﻟﻴﻌﺘﺪ ‪‬ﺎ‪ ،‬ﻭﺃﺳﻬﻢ ﻋﻠﻲ ﻣﺎ ﻳﺒﺪﻭ‬
‫ﰲ ﺍﻏﻼﻕ ﻫﺬﺍ ﺍﳌﻠﻒ‪ ،‬ﻓﻮﺍﺻﻠﺖ ﻭﺍﺷﻨﻄﻦ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻲ ﻣﺎ ﺑﺪﺃﺗﻪ ﰲ ﻣﺴﺄﻟﺔ ﻋﻼﻗـﺔ ﺍﻟﻌـﺮﺍﻕ ﺑﺎﻻﺭﻫـﺎﺏ‬
‫ﺍﻟﻌﺎﳌﻲ‪ ،‬ﻭﲢﺪﻳﺪﺍ ﻣﻊ ﺗﻨﻈﻴﻢ ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﻭﺟﺪﺕ ﰲ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺍﻟﺸﺨﺺ ﺍﳌﻨﺎﺳﺐ‪ ،‬ﻟﺘﺘﻬﻤﻪ ﺑـﺼﻠﺔ‬
‫ﺍﻟﻮﺻﻞ ﺑﲔ ﻧﻈﺎﻡ ﺣﻜﻢ ﺻﺪﺍﻡ ﺣﺴﲔ ﺍﻟﻌﻠﻤﺎﱐ‪ ،‬ﻭﺗﻨﻈﻴﻢ ﺍﻟــــﻘﺎﻋﺪﺓ ﺍﻷﺻﻮﱄ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻗﺎﻟـﺖ ﺃﻥ‬
‫ﺍﻟﺰﺭﻗﺎﻭﻱ ﺗﻠﻘﻲ ﺍﻟﻌﻼﺝ ﰲ ﺃﺣﺪ ﻣﺴﺘﺸﻔﻴﺎﺕ ﺍﻟﻌﺎﺻﻤﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ ﺑﻐﺪﺍﺩ‪/] .‬‬
‫‪[size‬‬
‫ﻣﺸﺎﻳﺦ ﺍﻟﺼﺤﻮﺓ ﺍﻟﺴﻌﻮﺩﻳﺔ ﺣﺮﺭﻭﺍ ﺍﻟﺴﻠﻔﻴﺔ ﻣﻦ ﺭﺑﻘﺔ ﺍﻻﺗﺼﺎﻝ ﺑﺎﻟﺴﻠﻄﺔ ﺍﻟﺮﲰﻴﺔ‪ ..‬ﻭﲢﻮﻟﺖ ﺳﻼﺣﹰﺎ ﰲ ﻳـﺪ‬
‫ﺍﳉﻬﺎﺩﻳﲔ‬

‫‪١١٥‬‬
‫‪١١٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺍﻟﻘﺎﻋﺪﺓ ﰲ ﺍﻟﻌﺮﺍﻕ ﺗﺮﻣﻲ ﺍﱄ ﺗﻌﻮﻳﻖ ﻭﻻﺩﺓ ﺳﻠﻄﺔ ﳏﻠﻴﺔ‪ ..‬ﻭﺟﻌﻞ ﺍﻟﺒﻼﺩ ﺳﺎﺣﺔ ﻟﻠﻤﻮﺍﺟﻬﺔ ﻣـﻊ‬
‫ﺍﻻﻣﺮﻳﻜﻴﲔ‬
‫ﻓﺆﺍﺩ ﺣﺴﲔ‬
‫ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﱵ ﻳﺘﻨﺎﻭﳍﺎ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻓﺮﺿﺖ ﺃﳕﺎﻃﺎ ﳐﺘﻠﻔﺔ ﻣﻦ ﺻﻨﻮﻑ ﺍﻟﺘﺼﻨﻴﻒ‪ ،‬ﺗﺎﺭﺓ ﺃﺳﻠﻮﺏ ﺍﻟﺒﺤـﺚ‬
‫ﺍﻟﻌﻠﻤﻲ ﺍﳌﻌﺘﻤﺪ ﻋﻠﻲ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﺒﺤﺚ ﻭﺍﻟﺘﻤﺤﻴﺺ ﻭﺍﻟﺘﻠﺨﻴﺺ‪ ،‬ﻭﻗﺪ ﺃﺧﺬ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﻧﺼﻴﺒﻪ ﰲ ﻓﺼﻮﻝ‬
‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺗﺎﺭﺓ ﺃﺧﺮﻱ ﺍﻻﺳﺘﻤﺎﻉ ﺇﱄ ﺷﻬﺎﺩﺍﺕ ﺍﻟﻌﺸﺮﺍﺕ ﳑﻦ ﻋﺮﻓﻮﺍ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺃﻭ ﺭﺍﻓﻘﻮﻩ ﰲ ﳐﺘﻠـﻒ‬
‫ﳏﻄﺎﺕ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﻫﺬﺍ ﺃﺧﺬ ﻭﻗﺘﺎ ﻃﻮﻳﻼ ﺑﲔ ﺗﺪﻭﻳﻦ ﺗﻠﻚ ﺍﻟﺸﻬﺎﺩﺍﺕ‪ ،‬ﻭﻣﻦ ﰒ ﺗﺪﻗﻴﻘﻬﺎ‪ ،‬ﻭﲤﺤﻴﺼﻬﺎ‪ ،‬ﻭﻣﻘﺎﺭﻧﺔ‬
‫ﺍﻟﺸﻬﺎﺩﺍﺕ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ‪ ،‬ﻟﻠﻮﻗﻮﻑ ﻋﻠﻲ ﺍﳌﻌﻠﻮﻣﺔ ﺍﻟﺪﻗﻴﻘﺔ ﻻﺳﺘﺨﺪﺍﻣﻬﺎ ﺑﻌﺪ ﺍﻟﺘﺤﻘﻖ ﻣﻦ ﺻﺤﺘﻬﺎ‪ ،‬ﻭﻃـﺮﺡ‬
‫ﺍﳌﻌﻠﻮﻣﺔ ﺍﻟﻀﻌﻴﻔﺔ ﻭﺍﺳﺘﺒﻌﺎﺩﻫﺎ‪ ،‬ﻣﺎ ﱂ ﻧﺴﺘﻄﻊ ﺍﻟﺘﺜﺒﺖ ﻣﻨﻬﺎ‪ ،‬ﻭﺗﺎﺭﺓ ﺃﺧﺮﻱ ﺍﻟﻄﻠﺐ ﻣﻦ ﺃﺷﺨﺎﺹ ﺑﻌﻴﻨـﻬﻢ ﺃﻥ‬
‫ﻳﻜﺘﺒﻮﺍ ﺑﺄﻧﻔﺴﻬﻢ ﺇﺟﺎﺑﺎ‪‬ﻢ ﻋﻠﻲ ﺃﺳﺌﻠﺔ ﻃﺮﺣﻨﺎﻫﺎ ﻋﻠﻴﻬﻢ‪ ،‬ﻟﻜﻦ ﺍﻟﺸﺎﻕ ﰲ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﻛﺎﻥ ﺍﻟﻮﺻـﻮﻝ ﺇﱄ‬
‫ﻫﺆﻻﺀ ﺍﻷﺷﺨﺎﺹ ﳑﻦ ﳍﻢ ﺑﺼﻤﺎﺕ ﻭﺍﺿﺤﺔ‪ ،‬ﺳﻮﺍﺀ ﰲ ﺗﺸﻜﻴﻞ ﻓﻜﺮ ﺍﻟﺰﺭﻗـﺎﻭﻱ ﺃﻭ ﺗـﺸﻜﻴﻞ ﻣﻨﻬﺠـﻪ‬
‫ﻭﺍﺳﺘﺮﺍﺗﻴﺠﻴﺘﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﻷﺻﻌﺐ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺇﺫ ﺑﺎﺗﺖ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻻﺗﺼﺎﻝ ﻣﻊ ﻫﺆﻻﺀ ﺻـﻌﺒﺔ‬
‫ﻟﻠﻐﺎﻳﺔ‪ ،‬ﺇﻥ ﱂ ﺗﻜﻦ ﺷﺒﻪ ﻣﺴﺘﺤﻴﻠﺔ‪ ،‬ﺑﻌﺪ ﺍﳊﺎﺩﻱ ﻋﺸﺮ ﻣﻦ ﺃﻳﻠﻮﻝ )ﺳﺒﺘﻤﱪ(‪ ،‬ﻓﻐﺎﻟﺒﻴﺘﻬﻢ ﺇﻣﺎ ﰲ ﺍﻟـﺴﺠﻮﻥ ﺃﻭ‬
‫ﻣﻄﺎﺭﺩﻭﻥ ﺃﻭ ﳐﺘﻔﻮﻥ‪ ،‬ﻟﻜﻦ ﺩﻭﻥ ﺗﺪﻭﻳﻦ ﺷﻬﺎﺩﺍ‪‬ﻢ‪ ،‬ﻟﻦ ﻳﻜﻮﻥ ﻟﻠﻜﺘﺎﺏ ﺇﺿﺎﻓﺔ ﻣﻌﺘـﱪﺓ‪ ،‬ﻓﺂﺛﺮﻧـﺎ ﺗـﺄﺧﲑ‬
‫ﺍﻟﻜﺘﺎﺏ ﺷﻬﻮﺭﺍ ﻋﺪﺓ ﺇﱄ ﺃﻥ ﻭﺻﻠﻨﺎ ﺇﱄ ﻣﺒﺘﻐﺎﻧﺎ‪ ،‬ﻭﺿﻤﻨﺎ ﺍﻟﻜﺘﺎﺏ ﺛﻼﺙ ﺷﻬﺎﺩﺍﺕ ﺗﻐﻄﻲ ﻣﺮﺍﺣـﻞ ﺗﻄـﻮﺭ‬
‫ﻣﺴﲑﺓ ﺍﻟﺰﺭﻗﺎﻭﻱ‪.‬‬
‫ﺍﻟﺸﻬﺎﺩﺓ ﺍﻷﻭﱄ ﻛﺎﻧﺖ ﻷﰊ ﺍﳌﻨﺘﺼﺮ ﺑﺎﷲ ﳏﻤﺪ‪ ،‬ﻭﻫﻮ ﺍﻟﺸﺨﺺ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﺑﺪﺃ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻣﻌﻪ ﺑﻨﺎﺀ ﺍﻟﺘﻨﻈﻴﻢ‬
‫ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﺃﺳﺴﻪ ﺃﺑﻮ ﻣﺼﻌﺐ ﻋﺎﻡ ‪ ،١٩٩٣‬ﻭﻫﻮ ﺗﻨﻈﻴﻢ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺍﻟﺬﻱ ﻋ‪‬ﺮﻑ ﻻﺣﻘـﺎ ﺑﺎﺳـﻢ )ﺑﻴﻌـﺔ‬
‫ﺍﻷﻣﺎﻡ(‪ ،‬ﻣﺴﺠﻼ ﺑﺎﻟﺘﻮﺍﺭﻳﺦ ﻭﺍﻷﲰﺎﺀ ﻭﺍﻷﺣﺪﺍﺙ ﻛﻞ ﻣﺎ ﰎ ﺣﱵ ﻋﺎﻡ ‪ .١٩٩٩‬ﻓﺂﺛﺮﻧـﺎ ﺗﻠﺨـﻴﺺ ﻫـﺬﻩ‬
‫ﺍﻟﺸﻬﺎﺩﺓ ﺩﻭﻥ ﺍﻟﺘﺪﺧﻞ ﰲ ﻣﻀﻤﻮ‪‬ﺎ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺍﻟﻜﺜﲑ ﳑﺎ ﺫﻛﺮﻩ ﱂ ﻳﻌﺪ ﺳﺮﺍ ﳛﻤﻞ ﺻﻔﺔ ﺍﳉﺪﺓ‪ ،‬ﺇﻥ ﱂ ﺃﻗـﻞ‬
‫ﺃﻧﻪ ﺳﺒﻖ ﺃﻥ ﻧﺸﺮ ﻣﻀﻤﻮﻧﻪ ﺑﻌﻤﻮﻣﻴﺘﻪ‪ ،‬ﻟﺬﻟﻚ ﺃﺑﻘﻴﻨﺎ ﻋﻠﻲ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﱵ ﻃﺮﺣﺖ ﻟﻠﻤـﺮﺓ ﺍﻷﻭﱄ‪ ،‬ﻭﻋﻠـﻲ‬
‫ﺍﻻﻧﻄﺒﺎﻉ ﺍﻟﺸﺨﺼﻲ ﻟﺼﺎﺣﺐ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻣﻮﻗﻔﻪ ﻣﻦ ﺗﻠﻚ ﺍﻷﺣﺪﺍﺙ ﺍﻟﱵ ﺩﻭ‪‬ﺎ‪.‬‬
‫ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻛﺎﻧﺖ ﻟﻸﺏ ﺍﻟﺮﻭﺣﻲ ﻟﻠﺰﺭﻗﺎﻭﻱ ﻋﺼﺎﻡ ﺍﻟﱪﻗﺎﻭﻱ )ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﻘﺪﺳﻲ( ﺍﻟـﺬﻱ ﺍﻟﺘﻘـﺎﻩ ﰲ‬
‫ﺍﻟﺒﺎﻛﺴﺘﺎﻥ ﻋﺎﻡ ‪ ،١٩٨٩‬ﻭﺍﺗﻔﻖ ﻣﻌﻪ ﻫﻨﺎﻙ ﻋﻠﻲ ﺗﺸﻜﻴﻞ ﺗﻨﻈﻴﻢ ﺩﻳﲏ ﰲ ﺍﻷﺭﺩﻥ‪ ،‬ﻭﺑﻘﻲ ﻣﻌﻪ ﰲ ﺍﻟـﺴﺠﻦ‪،‬‬
‫ﺑﺎﺩﺋﺎ ﻣﻌﻪ ﻛﺮﻓﻴﻖ ﺩﺭﺏ ﻭﺻﺪﻳﻖ‪ ،‬ﰒ ﺷﻴﺨﻪ ﺍﻟﺬﻱ ﻳﻨﻈﺮ ﻟﻔﻜﺮﺓ ﺍﻟﺘﻨﻈﻴﻢ ﻭﻳﻀﻊ ﺃﺩﺑﻴﺎ‪‬ﺎ‪ ،‬ﰒ ﻛﺘﺎﺑﻊ ﻟﻪ ﺑﻌﺪ ﺃﻥ‬
‫ﺃﺻﺒﺢ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺃﻣﲑﺍ ﻟﻠﻤﺠﻤﻮﻋﺔ ﺩﺍﺧﻞ ﺍﻟﺴﺠﻦ‪ ،‬ﰒ ﻣﻨﺘﻘﺪﺍ ﻟﻪ ﻭﻧﺎﺻﺤﺎ ﻋﻦ ﺑﻌﺪ‪ ،‬ﻫﻮ ﰲ ﺳﺠﻨﻪ ﺑـﺎﻷﺭﺩﻥ‬
‫ﻭﺍﻟﺰﺭﻗﺎﻭﻱ ﰲ ﺍﻟﻌﺮﺍﻕ‪.‬‬
‫ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻭﻫﻲ ﺍﻷﻫﻢ ﻛﺎﻧﺖ ﻟﻠﺮﺟﻞ ﺍﻟﺜﺎﻟﺚ ﰲ ﺍﻟﻘﺎﻋﺪﺓ ﳏﻤﺪ ﻣﻜﺎﻭﻱ )ﺳﻴﻒ ﺍﻟﻌﺪﻝ( ﺍﻟﺬﻱ ﻳﻠﻘـﻲ‬
‫ﻣﻦ ﺧﻼﻝ ﺷﻬﺎﺩﺗﻪ ﺍﻟﻀﻮﺀ ﻋﻠﻲ ﺍﻟﻘﺪﻭﻡ ﺍﻟﺜﺎﱐ ﻟﻠﺰﺭﻗﺎﻭﻱ ﺇﱄ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻋﺎﻡ ‪ ،١٩٩٩‬ﻭﺃﺳﺒﺎﺏ ﺍﳋﻼﻑ ﺑﲔ‬

‫‪١١٦‬‬
‫‪١١٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﺰﺭﻗﺎﻭﻱ ﻭﺑﻦ ﻻﺩﻥ‪ ،‬ﻭﻛﻴﻒ ﰎ ﺇﻧﺸﺎﺀ ﻣﻌﺴﻜﺮ ﺧﺎﺹ ﻟﻠﺰﺭﻗﺎﻭﻱ ﰲ ﻫﲑﺍﺕ‪ ،‬ﻣﺒﻴﻨﺎ ﻃﺒﻴﻌﺔ ﺍﻟﻌﻼﻗـﺔ ﺍﻟـﱵ‬
‫ﻛﺎﻧﺖ ﻗﺎﺋﻤﺔ ﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﺑﲔ ﻗﻴﺎﺩﺓ ﺍﻟﻘﺎﻋﺪﺓ ﻭﺍﻟﺰﺭﻗﺎﻭﻱ‪ ،‬ﻭﺻﻮﻻ ﺇﱄ ﺿﺮﺑﺔ ﺍﳊﺎﺩﻱ ﻋﺸﺮ ﻣـﻦ ﺍﻳﻠـﻮﻝ‬
‫)ﺳﺒﺘﻤﱪ(‪ ،‬ﻭﺃﻫﺪﺍﻑ ﺍﻟﻘﺎﻋﺪﺓ ﻣﻦ ﻭﺭﺍﺀ ﻫﺬﻩ ﺍﻟﻀﺮﺑﺔ‪ ،‬ﻣﻮﺿﺤﺎ ﻛﻢ ﲢﻘﻖ ﻣﻦ ﺗﻠـﻚ ﺍﻷﻫـﺪﺍﻑ‪ ،‬ﻣـﺮﻭﺭﺍ‬
‫ﺑﺎﺣﺘﻼﻝ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﺍﳋﺮﻭﺝ ﺇﱄ ﺑﺎﻛﺴﺘﺎﻥ ﻭﺇﻳﺮﺍﻥ‪ ،‬ﻛﺎﺷﻔﺎ ﻃﺒﻴﻌﺔ ﺍﻟﺪﻭﺭ ﺍﻟﺬﻱ ﻟﻌﺒﺘﻪ ﻃﻬـﺮﺍﻥ ﺣﻴﻨـﺬﺍﻙ‪،‬‬
‫ﻭﺑﻌﺪ ﺫﻟﻚ ﻗﺮﺍﺭ ﺇﺩﺧﺎﻝ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺇﱄ ﺍﻟﻌﺮﺍﻕ ﻭﺍﻟﺘﺤﻀﲑﺍﺕ ﺍﻟﱵ ﺳﺒﻘﺖ ﺫﻟﻚ‪.‬‬
‫ﻭﰲ ﳏﺎﻭﻟﺔ ﻻﺳﺘﺸﺮﺍﻑ ﻣﺴﺘﻘﺒﻞ ﺍﻟﻘﺎﻋﺪﺓ ﰲ ﺍﻟﻌﺮﺍﻕ ﻣﻦ ﺧﻼﻝ ﺗﻄﻮﺭ ﺗﻨﻈﻴﻢ ﻗﺎﻋﺪﺓ ﺍﳉﻬﺎﺩ ﰲ ﺑﻼﺩ ﺍﻟﺮﺍﻓﺪﻳﻦ‬
‫ﺗﺘﺒﻊ ﺍﻟﻜﺘﺎﺏ ﳏﻄﺎﺕ ﺗﻄﻮﺭ ﻋﻤﻞ‪ ،‬ﻭﺷﺨﺼﻴﺔ ﺍﻟﺰﺭﻗﺎﻭﻱ‪ ،‬ﺧﻼﻝ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻟﺜﻼﺙ ﺍﻷﺧـﲑﺓ‪ .‬ﻣﻌﺘﻤـﺪﻳﻦ‬
‫ﻣﻌﻠﻮﻣﺎﺕ ﺩﻗﻴﻘﺔ ﺗﻄﻠﺐ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ ﺍﺳﺘﻘﺼﺎﺀ ﺩﻗﻴﻘﺎ ﻭﺣﺜﻴﺜﺎ‪ ،‬ﻟﻜﻞ ﻣﻦ ﻛﺎﻥ ﻋﻠﻲ ﲤﺎﺱ ﻣﻊ ﺍﻟﺰﺭﻗـﺎﻭﻱ‬
‫ﺧﻼﻝ ﺗﻠﻚ ﺍﻟﺴﻨﲔ‪.‬‬
‫ﻭﻟﻠﻮﻗﻮﻑ ﻋﻠﻲ ﻣﺴﺘﻘﺒﻞ ﺍﳊﺮﺏ ﺍﳌﻔﺘﻮﺣﺔ ﺑﲔ ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﻭﻭﺍﺷﻨﻄﻦ ﺍﻟﱵ ﺗﻄﻠﻖ ﻋﻠﻲ ﺣﺮ‪‬ﺎ ﺗﻠﻚ ﻣـﺼﻄﻠﺢ‬
‫ﳏﺎﺭﺑﺔ ﺍﻹﺭﻫﺎﺏ ﺍﻟﺪﻭﱄ‪ ،‬ﺣﺎﻭﺭﻧﺎ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﻣﻨﻈﺮﻱ ﺍﻟﻘﺎﻋﺪﺓ ﺳﻮﺍﺀ ﳑﻦ ﺳﺎﳘﻮﺍ ﰲ ﺻﻨﻊ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎ‪‬ﺎ ﰲ‬
‫ﻭﻗﺖ ﺳﺎﺑﻖ ﺃﻭ ﻣﻦ ﺑﺎﺗﻮﺍ ﻣﻦ ﺻﻨﺎﻉ ﻗﺮﺍﺭﺍ‪‬ﺎ ﻻﺣﻘﺎ‪ ،‬ﻭﺍﺳﺘﻤﻌﻨﺎ ﺇﱄ ﻛﻞ ﻣﺎ ﳚﻮﻝ ﲞﺎﻃﺮﻫﻢ‪ ،‬ﻟﻨﺮﺳﻢ ﻟﻠﻘـﺮﺍﺀ‬
‫ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺍﻟﻘﺎﻋﺪﺓ ﺣﱵ ﻋﺎﻡ ‪ ،٢٠٢٠‬ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﺃﺗﺒﻌﻮﻫﺎ‪ ،‬ﻭﺍﳋﻄﻂ ﺍﻟﱵ ﻭﺿﻌﻮﻫﺎ ﻟﻠﻮﺻﻮﻝ ﺇﱄ ﲢﻘﻴﻖ‬
‫ﻫﺬﻩ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺔ‪(( .‬‬
‫‪ -١‬ﳌﺎﺫﺍ ﺍﺧﺘﺎﺭ ﺍﻟﻌﺮﺍﻕ ؟‬
‫ﻟﻘﺪ ﺍﺧﺘﺎﺭ ﺍﻟﻌﺮﺍﻕ ﻷﺳﺒﺎﺏ ﻋﺪﺓ ﻣﻨﻬﺎ ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﰲ ﺍﻟﺸﻤﺎﻝ ﺁﻣﻨﺔ ﻷﻥ ﺍﳊﻜﻮﻣﺔ ﱂ ﻳﻜﻦ ﳍﺎ ﺳﻴﻄﺮﺓ ﻋﻠﻴﻬﻢ‬
‫ﻓﻜﺎﻥ ﻫﻨﺎﻙ ﺣﻜﻢ ﳏﻠﻲ‬
‫ﻭﺍﺧﺘﺎﺭﻫﺎ ﻷﻧﻪ ﻛﺎﻥ ﻳﺮﻯ ﺑﺜﺎﻗﺐ ﺑﺼﺮﻩ ﺃﻥ ﺍﻟﻌﺪﻭ ﻳﺮﻛﺰ ﻋﻠﻴﻬﺎ ﺑﻌﺪ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﺍﻟﺪﻻﺋﻞ ﻛﻠﻬﺎ ﺗـﺸﲑ ﺇﱃ‬
‫ﺫﻟﻚ‬
‫‪ -٢‬ﻣﺎﺫﺍ ﻓﻌﻞ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻗﺒﻞ ﺍﺟﺘﻴﺎﺡ ﺍﻟﻌﺮﺍﻕ ؟‬
‫ﻛﺎﻥ ﻳﺪﺭﺏ ﺃﺗﺒﺎﻋﻪ ﰲ ﻣﻌﺴﻜﺮﺍﺕ ﺃﻧﺼﺎﺭ ﺍﻹﺳﻼﻡ ﻭﻗﺴﻤﻬﻢ ‪‬ﻤﻮﻋﺘﲔ ﻭﻭﺿﻊ ﻟﻜﻞ ﳎﻤﻮﻋﺔ ﻗﺎﺋـﺪﺍ ﳍـﺎ‬
‫ﻭﻛﺎﻥ ﻳﻄﻮﻑ ﺍﻟﻌﺮﺍﻕ ﻣﻦ ﺍﻟﺒﺼﺮﺓ ﻟﻠﻤﻮﺻﻞ ﺳﺮﺍ ﻭﻳﻜﻮﻥ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﲨﺎﻋﺔ ﻟﻪ ﻭﻻ ﺳﻴﻤﺎ ﰲ ﺍﻟﻌﺎﺻـﻤﺔ‬
‫ﺍﻟﻌﺮﺍﻗﻴﺔ ﺑﻐﺪﺍﺩ ﻭﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺃﻳﺔ ﺻﻠﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳊﻜﻮﻣﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ ﻭﻟﻮ ﻋﻠﻤﺖ ﺑﻪ ﻟﻀﺤﺖ ﺑﻪ ﻛﻤﺎ ﺿﺤﺖ‬
‫ﺑﻐﲑﻩ ﻭﻛﺎﻥ ﻳﺮﻯ ﺃﻥ ﺍﳊﻜﻮﻣﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ ﻣﺮﺗﺪﺓ ﻛﻐﲑﻫﺎ ﻣﻦ ﺍﳊﻜﻮﻣﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻣﻦ ﰒ ﻳﺴﺘﺤﻴﻞ ﺍﻟﻠﻘﺎﺀ ﺑـﲔ‬
‫ﻣﻨﻬﺠﲔ ﻣﺘﻨﺎﻗﻀﲔ ﺗﻨﺎﻗﻀﺎ ﺗﺎﻣﺎ ﻭﻟﻮ ﻛﺎﻥ ﺃﻣﺎﻣﻬﻤﺎ ﻋﺪﻭ ﻣﺸﺘﺮﻙ‬
‫‪ -٣‬ﺑﻌﺪ ﺍﻻﺟﺘﻴﺎﺡ ﺍﻷﻣﺮﻳﻜﻲ ﺍﻟﺒﻐﻴﺾ ﻋﻠﻰ ﺍﻟﻌﺮﺍﻕ ﻓﻘﺪ ﻗﺼﻒ ﺍﻷﻣﺮﻳﻜـﺎﻥ ﻣﻌـﺴﻜﺮﺍﺕ ﺃﻧـﺼﺎﺭ‬
‫ﺍﻹﺳﻼﻡ ﻭﻣﻦ ﰒ ﻓﻘﺪ ﺍﺳﺘﺸﻬﺪ ﺑﻌﺾ ﻣﻦ ﲨﺎﻋﺔ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻭﻻ ﺳﻴﻤﺎ ﺍﻟﻘﺎﺋﺪ ﺍﳌﻐﻮﺍﺭ ﺍﻟـﺸﻬﻴﺪ )) ﻋﺒـﺪ‬
‫ﺍﳍﺎﺩﻱ ﺩﻏﻠﺲ ((‬
‫ﻓﻮﺿﻊ ﻗﺎﺋﺪﺍ ﺟﺪﻳﺪﺍ ﺑﺪﻻ ﻣﻨﻪ ﻣﺒﺎﺷﺮﺓ‬

‫‪١١٧‬‬
‫‪١١٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﱂ ﻳﻬﺘﺰ ﺍﻟﺘﻨﻈﻴﻢ ﺑﺘﺎﺗﺎ ﻷﻥ ﺍﳉﻤﻴﻊ ﻳﺮﻳﺪ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ‬

‫‪ -٤‬ﺑﻌﺪ ﺃﻥ ﺻﺎﺭ ﺍﻻﺣﺘﻼﻝ ﻭﺍﻗﻌﺎ ﻭﺳﻘﻄﺖ ﺍﳊﻜﻮﻣﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ ﻭﺗﺮﻛﺖ ﻛﻞ ﺷﻲﺀ ﺍﺳﺘﻔﺎﺩ ﺍﻟﺰﺭﻗـﺎﻭﻱ‬
‫ﻣﻦ ﺍﻷﺳﻠﺤﺔ ﺍﻟﱵ ﺗﺮﻛﺖ ﻭﻫﻲ ﻛﺜﲑﺓ‬
‫ﻭﻫﻨﺎ ﺑﺪﺃﺕ ﻋﻤﻠﻴﺎﺕ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺿﺪ ﺍﶈﺘﻠﲔ ﺍﻟﻐﺰﺍﺓ ﻭﺿﺪ ﺍﳌﺮﺗﺪﻳﻦ ﻭﺍﻟﻌﻤﻼﺀ‬
‫‪ -٥‬ﻟﻘﺪ ﻛﺎﻥ ﻟﻠﺰﺭﻗﺎﻭﻱ ﰲ ﻗﺘﺎﻝ ﺍﶈﺘﻠﲔ ﺃﺳﺎﻟﻴﺐ ﻋﺪﻳﺪﺓ ﻭﻣﻨﻮﻋﺔ ﺣﻴﺚ ﺍﻛﺘﺴﺐ ﺧﱪﺍﺕ ﻋـﺴﻜﺮﻳﺔ‬
‫ﻋﺎﻟﻴﺔ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﺍﻟﺬﻱ ﻧﺮﻳﺪ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ ﻫﻮ ﺍﻟﻜﻼﻡ ﺑﻌﺾ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﱵ ﺃﺧﺬﺕ ﺿﺠﺔ ﻛـﺒﲑﺓ‬
‫ﻣﻦ ﺣﻴﺚ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻹﻋﻼﻣﻴﺔ ‪:‬‬
‫* ﺃﻭﻻ ‪ -‬ﻋﻤﻠﻴﺎﺕ ﳓﺮ ﺍﻟﻌﻠﻮﺝ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﺘﻌﺎﻭﻧﲔ ﻣﻊ ﺍﶈﺘﻞ‬
‫ﻭﻗﺪ ﺃﺛﺎﺭﺕ ﺿﺠﺔ ﺇﻋﻼﻣﻴﺔ ﻫﺎﺋﻠﺔ ﰲ ﺍﻟﻌﺎﱂ ﺗﻌﺎﺩﻝ ﺿﺠﺔ ﺿﺮﺏ ﺍﻟﱪﺟﲔ ﰲ ﻧﻴﻮﻳﻮﺭﻙ ﻓﻘﺎﻣﺖ ﺍﻟﺪﻧﻴﺎ ﻭﻣـﺎ‬
‫ﻗﻌﺪﺕ ﻋﻠﻰ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻭﲨﺎﻋﺘﻪ ﻭﺣﺎﻭﻝ ﻓﻘﻬﺎﺀ ﺍﻟﺴﻼﻃﲔ ﺇﻧﻜﺎﺭﻫﺎ ﻭﻓﻘﻬﺎﺀ ﺍﻟﻔﻀﺎﺋﻴﺎﺕ ﻛﺎﻟﻘﺮﺿﺎﻭﻱ ﻭﻏﲑﻩ‬
‫ﻭﻭﺻﻔﻮﻫﺎ ﺑﺎﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﻮﺣﺸﻴﺔ ﻭﺍﻟﱪﺑﺮﻳﺔ ﺍﻟﱵ ﻻ ﳚﻮﺯﻫﺎ ﺷﺮﻉ ﺍﻹﺳﻼﻡ‬
‫ﻓﻬﻞ ﻛﺎﻧﻮﺍ ﺻﺎﺩﻗﲔ ﰲ ﺩﻋﻮﺍﻫﻢ ﻫﺬﻩ ؟؟‬
‫ﺃﻗﻮﻝ ‪:‬‬
‫ﺃﻣﺎ ﺍﺳﺘﻨﻜﺎﺭ ﺍﻟﻐﺮﺏ ﳍﺎ ﺑﺸﻜﻞ ﻋﺎﻡ ﻓﻬﺬﺍ ﺃﻣﺮ ﻃﺒﻴﻌﻲ ﻓﻨﺤﻦ ﰲ ﻋﺪﺍﺀ ﺗﺎﻡ ﻣﻌﻬﻢ ﻓﻤﺎﺫﺍ ﺗﺘﻮﻗﻊ ﻣﻦ ﻋﺪﻭﻙ ﺃﻥ‬
‫ﻳﺼﻔﻚ ؟؟‬
‫ﻟﻘﺪ ﻧﺴﻲ ﺃﻭﻟﺌﻚ ﺍﻟﱪﺍﺑﺮﺓ ﻋﺸﺮﺍﺕ ﺍﻵﻻﻑ ﻣﻦ ﺍﻟﺒﺸﺮ ﺍﻟﺬﻳﻦ ﺩﻣﺮﺕ ﻋﻠﻴﻬﻢ ﺑﻴﻮ‪‬ﻢ‬
‫ﻭﺗﺪﻣﲑ ﺍﻟﻌﺮﺍﻕ ﻣﻦ ﺃﻗﺼﺎﻩ ﺇﱃ ﺃﻗﺼﺎﻩ ﻭ‪‬ﺐ ﺧﲑﺍﺗﻪ ﻭﺍﺳﺘﺒﺎﺣﺔ ﺣﺮﻣﺎﺗﻪ ﻭﺍﻟﺘﻨﻜﻴﻞ ﺑﺄﻫﻠﻪ ﻭﻏﲑ ﺫﻟـﻚ ﻣـﻦ‬
‫ﺟﺮﺍﺋﻢ ﻻ ﺗﻌﺪ ﻭﻻ ﲢﺼﻰ ﰒ ﺃﺧﺬﻭﺍ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﻗﺘﻞ ﺫﻟﻚ ﺍﻟﻌﻠﺞ ﺍﻟﻜﺎﻓﺮ‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
‫ﻗﺘﻞ ﺍﻣﺮﺉ ﰲ ﻏﺎﺑﺔ ﺟﺮﳝﺔ ﻻ ﺗﻐﺘﻔﺮ *****ﻭﻗﺘﻞ ﺷﻌﺐ ﺁﻣﻦ ﻣﺴﺄﻟﺔ ﻓﻴﻬﺎ ﻧﻈﺮ‬
‫ﻫﻢ ﻣﺒﺎﺡ ﳍﻢ ﺃﻥ ﻳﻔﻌﻠﻮﺍ ﺑﻨﺎ ﻣﺎ ﻳﺸﺎﺀﻭﻥ ﻭﳓﻦ ﳑﻨﻮﻉ ﻋﻠﻴﻨﺎ ﺣﱴ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺃﻧﻔﺴﻨﺎ ﻓﺈﺫﺍ ﺩﺍﻓﻌﻨﺎ ﻋﻦ ﺃﻧﻔـﺴﻨﺎ‬
‫ﻓﻨﺤﻦ ﺇﺭﻫﺎﺑﻴﻮﻥ ﻭﻣﺘﻮﺣﺸﻮﻥ ‪ ،‬ﻭﻣﻦ ﰒ ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻧﻘﻴﻢ ﻟﻘﻮﻝ ﻫﺆﻻﺀ ﻭﺯﻥ ﻭﻻ ﺍﻋﺘﺒﺎﺭ‬
‫ﻭﺃﻣﺎ ﻣﺎ ﻓﻌﻠﻪ ﻓﻘﻬﺎﺀ ﺍﻟﺴﻼﻃﲔ ﻭﻓﻘﻬﺎﺀ ﺍﻟﻔﻀﺎﺋﻴﺎﺕ ﻛﺎﻟﻘﺮﺿﺎﻭﻱ ﻭﻏﲑﻩ ﻣﻦ ﻭﺻﻔﻬﺎ ﺑﺎﻟﻮﺣﺸﻴﺔ ﻭﺍﻟﱪﺑﺮﻳـﺔ‬
‫ﺍﻟﱵ ﻻ ﳚﻮﺯﻫﺎ ﺷﺮﻉ ﺍﻹﺳﻼﻡ ﻓﻬﺬﺍ ﻛﺬﺏ ﻣﻔﻀﻮﺡ ﻋﻠﻰ ﺷﺮﻉ ﺍﻹﺳﻼﻡ‬
‫ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻳﺘﺤﺪﺛﻮﻥ ﻋﻦ ﺇﺳﻼﻡ ﺁﺧﺮ ﻏﲑ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻓﻤﺎ ﻗﺎﻡ ﺑﻪ ﻫﺆﻻﺀ ﺍ‪‬ﺎﻫﺪﻭﻥ ﻻ ﻳﺘﻌﺪﻯ ﺣﻜﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺃﻣﺜﺎﳍﻢ ﻣﻦ ﺍﶈـﺎﺭﺑﲔ‬
‫ﻓﺎﻟﻌﺪﻭ ﺍﳌﺒﺎﺷﺮ ﻭﻛﻞ ﻣﻦ ﻳﺘﻌﺎﻭﻥ ﻣﻌﻪ ﺃﻭ ﻳﺆﺍﺯﺭﻩ ﺃﻭ ﻳﻨﺼﺮﻩ ﺃﻭ ﻳﺆﻳﺪﻩ ﻓﻬﻮ ﻋﺪﻭ ﻟﻨﺎ ﻭﳏﺎﺭﺏ ﻓﻴﺠﻮﺯ ﻟﻨﺎ ﻗﺘﻠﻪ‬
‫ﻭﻃﺮﻳﻘﺔ ﺍﻟﻘﺘﻞ ﱂ ﺗﺘﻌﺪ ﺍﻟﻄﺮﻕ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻪ ﻭﻗﺪ ﺭﺩﺩﻧﺎ ﻋﻠﻴﻬﻢ ﻭﺭﺩ ﻏﲑﻧﺎ ﻋﻠﻴﻬﻢ ﲝﻤﺪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﻴﻨﺎ ﺃ‪‬ـﻢ‬
‫ﻛﺎﺫﺑﻮﻥ ﰲ ﺩﻋﻮﺍﻫﻢ ﻭﺇﳕﺎ ﻳﻨﺼﺮﻭﻥ ﺍ‪‬ﺮﻣﲔ ﻭﻳﻮﺍﻟﻮ‪‬ﻢ‬

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 ‫‪١١٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺑﻞ ﻭﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺎﺕ ﻣﻦ ﻓﻀﻞ ﺍﷲ ﺗﻌﺎﱃ ﺁﺗﺖ ﺃﻛﻠﻬﺎ ﻓﻜﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺍﳉﻨﻮﺩ ﻓﺮﻭﺍ ﻣﻦ ﺍﻟﻌﺮﺍﻕ ﻭﺗﺮﻛﻮﻫـﺎ‬
‫ﺣﻔﺎﻇﺎ ﻋﻠﻰ ﺃﺭﻭﺍﺣﻬﻢ ﻷ‪‬ﺎ ﺃﺭﻫﺒﺘﻬﻢ ﻓﻌﻼ‬
‫ﻭﻛﺬﻟﻚ ﻣﻦ ﻳﻔﻜﺮ ﺑﺎﻟﺘﻌﺎﻭﻥ ﻣﻊ ﺍﶈﺘﻞ ﺑﺄﻱ ﻧﻮﻉ ﻣﻦ ﺍﻟﺘﻌﺎﻭﻥ ﺃﻥ ﻣﺼﲑﻩ ﺍﳌﻮﺕ ﻣﱴ ﻣﺎ ﺃﺩﺭﻛـﻪ ﺟﻨـﻮﺩ‬
‫ﺍﻟﺮﲪﻦ‬
‫‪---------------‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺭﺩ ﻋﻠﻰ ﻓﺘﺎﻭﻱ ﻫﻴﺌﺔ ﻛﺒﺎﺭ ﺍﻟﻌﻤﻼﺀ‬
‫ﺭﻏﻢ ﺃﻧﻮﻓﻜﻢ ﺳﻨﺤﺮﻕ ﺍﻷﻣﺮﻳﻜﺎﻥ ﻭﺍﻟﻴﻬﻮﺩ ﻭﻭﻧﻨﻜﻞ ﲜﺜﺜﻬﻢ‬
‫ﺽ ﹶﻓﺴ‪‬ﺎﺩ‪‬ﺍ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹶﻘ‪‬ﺘﻠﹸﻮﺍ‬
‫ﺴ ‪‬ﻌ ‪‬ﻮ ﹶﻥ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﷲ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺃﻫﻞ ﺍﳊﺮﺍﺑﺔ‪ِ} :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺟﺰ‪‬ﺍ ُﺀ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﺤ‪‬ﺎ ِﺭﺑ‪‬ﻮ ﹶﻥ ﺍ َ‬
‫ﻱ ﻓِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭﹶﻟﻬ‪‬ـ ‪‬ﻢ‬
‫ﻚ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﺧ ‪‬ﺰ ‪‬‬
‫ﺽ ﹶﺫﻟِ ‪‬‬
‫ﻑ ﹶﺃ ‪‬ﻭ ‪‬ﻳ‪‬ﻨ ﹶﻔﻮ‪‬ﺍ ِﻣ ‪‬ﻦ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﻼ ٍ‬ ‫ﺼﱠﻠﺒ‪‬ﻮﺍ ﹶﺃ ‪‬ﻭ ‪‬ﺗ ﹶﻘ ﱠﻄ ‪‬ﻊ ﹶﺃ‪‬ﻳﺪِﻳ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﺭﺟ‪‬ﹸﻠ ‪‬ﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ِﺧ ﹶ‬
‫ﹶﺃ ‪‬ﻭ ‪‬ﻳ ‪‬‬
‫ﺏ ‪‬ﻋﻈِﻴ ‪‬ﻢ{ ]ﺍﳌﺎﺋﺪﺓ‪.[٣٣ :‬‬ ‫ﻓِﻲ ﺍﻵ ِﺧ ‪‬ﺮ ِﺓ ‪‬ﻋﺬﹶﺍ ‪‬‬
‫ﻼِﺋ ﹶﻜ ِﺔ ﹶﺃﻧ‪‬ﻲ ‪‬ﻣ ‪‬ﻌ ﹸﻜ ‪‬ﻢ ﹶﻓﹶﺜ‪‬ﺒﺘ‪‬ﻮﺍ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﺳ‪‬ـﹸﺄﹾﻟﻘِﻲ ﻓِـﻲ‬
‫ﻚ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬ﻤ ﹶ‬ ‫ﺍﳊﻤﺪ ﷲ ﺍﻟﻘﺎﺋﻞ ﰲ ﻛﺘﺎﺑﻪ‪ِ} :‬ﺇ ﹾﺫ ﻳ‪‬ﻮﺣِﻲ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺿ ِﺮﺑ‪‬ﻮﺍ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹸﻛ ﱠﻞ ‪‬ﺑﻨ‪‬ﺎ ٍﻥ{ ]ﺍﻷﻧﻔﺎﻝ‪.[١٢ :‬‬ ‫ﻕ ﻭ‪‬ﺍ ‪‬‬ ‫ﻕ ﺍ َﻷ ‪‬ﻋﻨ‪‬ﺎ ِ‬
‫ﺿ ِﺮﺑ‪‬ﻮﺍ ﹶﻓ ‪‬ﻮ ‪‬‬
‫ﺐ ﻓﹶﺎ ‪‬‬ ‫ﺏ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ﺍﻟ ‪‬ﺮ ‪‬ﻋ ‪‬‬ ‫ﹸﻗﻠﹸﻮ ِ‬
‫ﰒ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﳌﺒﻌﻮﺙ ﺑﺎﳊﺴﺎﻡ ﺍﳌﻔﺘﺨﺮ ﻣﻦ ﺑﲔ ﺍﻷﻧﺎﻡ ﺑﻘﻮﻟﻪ‪) :‬ﺃﻋﻄﻴﺖ ﲬﺴﺎ ﱂ ﻳﻌﻄﻬﻦ ﺃﺣـﺪ‬
‫ﻗﺒﻠﻲ‪ :‬ﻧﺼﺮﺕ ﺑﺎﻟﺮﻋﺐ ﻣﺴﲑﺓ ﺷﻬﺮ‪] (...‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ[‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻓﻴﻌﺠﺐ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺃﻧﺎﺱ ﳜﺮﺟﻮﻥ ﻋﻠﻰ ﺷﺎﺷﺎﺕ ﺍﻟﺘﻠﻔﺎﺯ ﻟﻴ‪‬ﻔﺘﻮﺍ ﺍﻟﻨﺎﺱ ﻭﻳ ‪‬ﺪﻋﻮﺍ ﺍﻹﲨﺎﻉ ﰲ ﻣﺴﺎﺋﻞ ﺃﻇﻬﺮ‬
‫ﻼ ﻋﻦ ﺍﻟﻌﻠﻤﺎﺀ!!‬
‫ﻣﻦ ﺃﻥ ﲣﻔﻰ ﻋﻠﻰ ﻃﻮﻳﻠﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻀ ﹰ‬
‫ﻳﺪﻋﻲ ﺃﺣﺪﻫﻢ ﺑﺄﻥ ﺣﺮﻕ ﺍﻟﻨﺎﺱ ﻻ ﻳﻘﺮﻩ ﺩﻳﻦ ﻭﻻ ﺷﺮﻉ ﻭﻻ ﻋﻘﻞ!!‬
‫ﻫﻜﺬﺍ‪ ،‬ﻭﺑﻜﻞ ﺑﺴﺎﻃﺔ ﻳﻔﺘﺌﺘﻮﻥ ﻋﻠﻰ ﺍﻟﺪﻳﻦ!!‬
‫ﻟﻮ ﱂ ﻳﻜﻦ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﻭﺍﻷﺧﺒﺎﺭ ﺇﻻ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ } ‪‬ﻭِﺇ ﹾﻥ ﻋ‪‬ﺎﹶﻗ‪‬ﺒ‪‬ﺘ ‪‬ﻢ ﹶﻓﻌ‪‬ﺎِﻗﺒ‪‬ﻮﺍ ِﺑ ِﻤﹾﺜ ِﻞ ﻣ‪‬ﺎ ﻋ‪‬ﻮِﻗ‪‬ﺒ‪‬ﺘ ‪‬ﻢ‪] {...‬ﺍﻟﻨﺤﻞ‪:‬‬
‫‪ [١٢٦‬ﻟﻜﻔﻰ‪ :‬ﻓﻬﺬﻩ ﺍﻟﻘﻨﺎﺑﻞ ﺍﻟﻌﻨﻘﻮﺩﻳﺔ ﻭﺍﻟﺼﻮﺍﺭﻳﺦ ﺍﻟﺜﻘﻴﻠﺔ ﻭﺍﳌﻮﺍﺩ ﺍﳌﺸﻌ‪‬ﺔ ﺍﻟﱵ ﻳﻄﻠﻘﻬﺎ ﺍﻷﻣﺮﻳﻜﻴﻮﻥ ﻋﻠـﻰ‬
‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺃﻟﻴﺴﺖ ﺣﺎﺭﻗﺔ!!‬
‫ﺃﻻ ﲢﺮﻕ ﺍﻷﺟﺴﺎﺩ ﻭﺗﻘﻄﹼﻊ ﺍﻷﻃﺮﺍﻑ ﻭ‪‬ﺸ‪‬ﻢ ﺍﻟﺮﺅﻭﺱ!!‬
‫ﻓﻠﻤﺎﺫﺍ ﻻ ﻳﻌﺎﻣﻠﻬﻢ ﺍ‪‬ﺎﻫﺪﻭﻥ ﺑﺎﳌﺜﻞ!! ‪ -‬ﻭﺳﺘﺄﰐ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺑﻄﻼﻥ ﻗﻮﳍﻢ ‪-‬‬
‫ﺃﻣﺎ ﻗﻀﻴﺔ ﺗﻌﻠﻴﻖ ﺍﳉﺜﺚ ﻋﻠﻰ ﺟﺴﺮ ﺍﻟﻔﻠﻮﺟﺔ ﺍﻟﺸﻤ‪‬ﺎﺀ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺃﻫﻞ ﺍﳊﺮﺍﺑﺔ }ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺟﺰ‪‬ﺍ ُﺀ ﺍﻟﱠـﺬِﻳ ‪‬ﻦ‬
‫ﺼﱠﻠﺒ‪‬ﻮﺍ ﺃﹶ ‪‬ﻭ ‪‬ﺗ ﹶﻘ ﱠﻄ ‪‬ﻊ ﹶﺃ‪‬ﻳﺪِﻳ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﺭ ‪‬ﺟﹸﻠ ‪‬ﻬ ‪‬ﻢ ﻣِـ ‪‬ﻦ‬
‫ﺽ ﹶﻓﺴ‪‬ﺎﺩ‪‬ﺍ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹶﻘ‪‬ﺘﻠﹸﻮﺍ ﹶﺃ ‪‬ﻭ ‪‬ﻳ ‪‬‬
‫ﺴ ‪‬ﻌ ‪‬ﻮ ﹶﻥ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﷲ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫‪‬ﻳﺤ‪‬ﺎ ِﺭﺑ‪‬ﻮ ﹶﻥ ﺍ َ‬
‫ﺏ ‪‬ﻋﻈِﻴ ‪‬ﻢ{ ]ﺍﳌﺎﺋﺪﺓ‪.[٣٣ :‬‬
‫ﻱ ﻓِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ﺍﻵ ِﺧ ‪‬ﺮ ِﺓ ‪‬ﻋﺬﹶﺍ ‪‬‬
‫ﻚ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﺧ ‪‬ﺰ ‪‬‬
‫ﺽ ﹶﺫِﻟ ‪‬‬
‫ﻼﻑٍ ﹶﺃ ‪‬ﻭ ‪‬ﻳ‪‬ﻨ ﹶﻔﻮ‪‬ﺍ ِﻣ ‪‬ﻦ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ِﺧ ﹶ‬

‫‪١١٩‬‬
 ‫‪١٢٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﰲ ﺃﻫﻞ ﺍﳊﺮﺍﺑﺔ ‪ -‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻣﺴﻠﻤﲔ ﻣﺼﻠﲔ ‪ -‬ﻓﻜﻴﻒ ﺑﺎﻟﻜﻔـﺎﺭ ﺍﶈـﺎﺭﺑﲔ ﺍﻟـﺼﺎﺋﻠﲔ‬
‫ﺍﳌﻌﺘﺪﻳﻦ ﻋﻠﻰ ﺍﻟﺪﻣﺎﺀ ﻭﺍﻷﻋﺮﺍﺽ ﻭﺍﻷﻣﻮﺍﻝ!!‬
‫ﺟﺎﺀ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﰊ‪ :‬ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪) :‬ﻭﻟﻘﺪ ﻛﻨﺖ ﺃﻳﺎﻡ ﺗﻮﻟﻴﺔ ﺍﻟﻘﻀﺎﺀ ﻗﺪ ﺭ‪‬ﻓـﻊ‬
‫ﱄ ﻗﻮﻡ ﺧﺮﺟﻮﺍ ﳏﺎﺭﺑﲔ ﺭﻓﻘﺔ‪ ،‬ﻓﺄﺧﺬﻭﺍ ﻣﻨﻬﻢ ﺍﻣﺮﺃﺓ ﻣﻐﺎﻟﺒﺔ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﻣﻦ ﺯﻭﺟﻬﺎ ﻭﻣﻦ ﲨﻠﺔ ﺍﳌـﺴﻠﻤﲔ‬ ‫ﺇﹼ‬
‫ﻣﻌﻪ ﻓﻴﻬﺎ ﻓﺎﺣﺘﻤﻠﻮﻫﺎ‪ ،‬ﰒ ﺟﺪ ﻓﻴﻬﻢ ﺍﻟﻄﻠﺐ ﻓﺄﹸﺧﺬﻭﺍ ﻭﺟﻲﺀ ‪‬ﻢ‪ ،‬ﻓﺴﺄﻟﺖ ﻣﻦ ﻛﺎﻥ ﺍﺑـﺘﻼﱐ ﺍﷲ ﺑـﻪ ﻣـﻦ‬
‫ﺍﳌﻔﺘﲔ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻟﻴﺴﻮﺍ ﳏﺎﺭﺑﲔ‪ ،‬ﻷﻥ ﺍﳊﺮﺍﺑﺔ ﺇﳕﺎ ﺗﻜﻮﻥ ﰲ ﺍﻷﻣﻮﺍﻝ ﻻ ﰲ ﺍﻟﻔﺮﻭﺝ‪ .‬ﻓﻘﻠﺖ ﳍﻢ‪ :‬ﺇﻧﺎ ﷲ ﻭﺇﻧـﺎ‬
‫ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ‪ ،‬ﺃﱂ ﺗﻌﻠﻤﻮﺍ ﺃﻥ ﺍﳊﺮﺍﺑﺔ ﰲ ﺍﻟﻔﺮﻭﺝ ﺃﻓﺤﺶ ﻣﻨﻬﺎ ﰲ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﺃﻥ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ﻟﻴ‪‬ﺮﺿـﻮﻥ ﺃﻥ‬
‫ﺗﺬﻫﺐ ﺃﻣﻮﺍﳍﻢ ﻭﺗ‪‬ﺤﺮﺏ ﻣﻦ ﺃﻳﺪﻳﻬﻢ ﻭﻻ ﻳ‪‬ﺤﺮﺏ ﺍﳌﺮﺀ ﻣﻦ ﺯﻭﺟﺘﻪ ﻭﺑﻨﺘﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻓﻮﻕ ﻣﺎ ﻗﺎﻝ ﺍﷲ ﻋﻘﻮﺑﺔ‬
‫ﻟﻜﺎﻧﺖ ﳌﻦ ﻳﺴﻠﺐ ﺍﻟﻔﺮﺝ‪ ،‬ﻭﺣﺴﺒﻜﻢ ﻣﻦ ﺑﻼﺀ ﺻﺤﺒﺔ ﺍﳉﻬ‪‬ﺎﻝ‪ ،‬ﻭﺧﺼﻮﺻﹰﺎ ﰲ ﺍﻟﻔﺘﻴﺎ ﻭﺍﻟﻘﻀﺎﺀ!!( ﺍﻧﺘﻬﻰ‪.‬‬
‫ﻓﺎﻧﻈﺮ ﺇﱃ ﻗﻮﻝ ﺍﻟﻘﺎﺿﻲ ﺭﲪﻪ ﺍﷲ‪) :‬ﻭﻟﻮ ﻛﺎﻥ ﻓﻮﻕ ﻣﺎ ﻗﺎﻝ ﺍﷲ ﻋﻘﻮﺑﺔ ﻟﻜﺎﻧﺖ ﳌﻦ ﻳﺴﻠﺐ ﺍﻟﻔﺮﺝ(‪..‬‬
‫ﺃﻗﻮﻝ‪:‬‬
‫ﻫﺬﺍ ﰲ ﺃﻫﻞ ﺍﳊﺮﺍﺑﺔ ﳑﻦ ﻳﻘﻮﻟﻮﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻓﻜﻴﻒ ﲟﻦ ﻳﻬﺘﻚ ﻋﺮﺽ ﺍﳌـﺴﻠﻤﺎﺕ ﰲ‬
‫ﺳﺠﻮﻥ ﺑﻐﺪﺍﺩ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﻜﻔﺎﺭ ﻭﺍﻟﻴﻬﻮﺩ ﺍﻟﻔﺠ‪‬ﺎﺭ ﻭﺍﳌﺮﺗﺪ‪‬ﻳﻦ‪ ،‬ﺃﻻ ﻳـﺴﺘﺤﻖ ﻫـﺆﻻﺀ ﺍﳊـﺮﻕ‬
‫ﻭﺍﻟﺘﻘﻄﻴﻊ ﻭﺍﻟﺼﻠﺐ ﻭﺍﻟﺘﻌﻠﻴﻖ!!‬
‫ﻭﻟﻜﻨﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺭﲪﻪ ﺍﷲ‪) :‬ﻭﺣﺴﺒﻜﻢ ﻣﻦ ﺑﻼﺀ ﺻﺤﺒﺔ ﺍﳉﻬ‪‬ﺎﻝ‪ ،‬ﻭﺧﺼﻮﺻﹰﺎ ﰲ ﺍﻟﻔﺘﻴﺎ ﻭﺍﻟﻘﻀﺎﺀ(‪.‬‬
‫ﻼ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ } ‪‬ﻭﹶﺃ ِﻋﺪ‪‬ﻭﺍ ﹶﻟﻬ‪‬ـ ‪‬ﻢ ﻣ‪‬ـﺎ‬
‫ﺇﻥ ﺍﻹﺭﻫﺎﺏ ﻭﺇﻟﻘﺎﺀ ﺍﻟﺮﻋﺐ ﰲ ﻗﻠﻮﺏ ﺍﻷﻋﺪﺍﺀ ﺃﻣﺮ ﻣﻄﻠﻮﺏ ﺷﺮﻋﹰﺎ ﻭﻋﻘ ﹰ‬
‫ﷲ‬
‫ﷲ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭ ﹸﻛ ‪‬ﻢ ﻭ‪‬ﺁ ‪‬ﺧﺮِﻳ ‪‬ﻦ ِﻣ ‪‬ﻦ ﺩ‪‬ﻭِﻧ ِﻬ ‪‬ﻢ ﹶﻻ ‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ـﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺍ ُ‬ ‫ﺨ‪‬ﻴ ِﻞ ‪‬ﺗ ‪‬ﺮ ِﻫﺒ‪‬ﻮ ﹶﻥ ِﺑ ِﻪ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭ ﺍ ِ‬
‫ﻁ ﺍﹾﻟ ‪‬‬
‫ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄ ‪‬ﻌ‪‬ﺘ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹸﻗ ‪‬ﻮ ٍﺓ ‪‬ﻭ ِﻣ ‪‬ﻦ ِﺭﺑ‪‬ﺎ ِ‬
‫ﻑ ِﺇﹶﻟ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ﹶﻻ ‪‬ﺗ ﹾﻈﹶﻠﻤ‪‬ﻮ ﹶﻥ{ ]ﺍﻷﻧﻔﺎﻝ‪ ،[٦٠ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬ ‫ﷲ ‪‬ﻳ ‪‬ﻮ ‪‬‬ ‫‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻤ ‪‬ﻬﻢ‪ ‬ﻭﻣ‪‬ﺎ ‪‬ﺗ‪‬ﻨ ِﻔﻘﹸﻮﺍ ِﻣ ‪‬ﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍ ِ‬
‫ﺲ‬
‫ﷲ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﻨ ‪‬ﺰ ﹾﻝ ِﺑ ِﻪ ‪‬ﺳ ﹾﻠﻄﹶﺎﻧ‪‬ﺎ ‪‬ﻭ ‪‬ﻣ ﹾﺄﻭ‪‬ﺍ ‪‬ﻫ ‪‬ﻢ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ‪‬ﻭﺑِـﹾﺌ ‪‬‬
‫ﺐ ِﺑﻤ‪‬ﺎ ﹶﺃ ‪‬ﺷ ‪‬ﺮﻛﹸﻮﺍ ﺑِﺎ ِ‬ ‫ﺏ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ﺍﻟ ‪‬ﺮ ‪‬ﻋ ‪‬‬ ‫} ‪‬ﺳ‪‬ﻨ ﹾﻠﻘِﻲ ﻓِﻲ ﹸﻗﻠﹸﻮ ِ‬
‫ﺏ ﻣِـ ‪‬ﻦ‬ ‫ﲔ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[١٥١ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭﹶﺃ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻇﹶﺎ ‪‬ﻫﺮ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﹾﻟ ِﻜﺘ‪‬ـﺎ ِ‬ ‫‪‬ﻣﹾﺜﻮ‪‬ﻯ ﺍﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﺐ ﹶﻓﺮِﻳﻘﹰﺎ ‪‬ﺗ ﹾﻘ‪‬ﺘﻠﹸﻮ ﹶﻥ ‪‬ﻭ‪‬ﺗ ﹾﺄ ِﺳﺮ‪‬ﻭ ﹶﻥ ﹶﻓﺮِﻳﻘﹰﺎ{ ]ﺍﻷﺣﺰﺍﺏ‪.[٢٦ :‬‬
‫ﻑ ﻓِﻲ ﹸﻗﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ﺍﻟ ‪‬ﺮ ‪‬ﻋ ‪‬‬
‫ﺻﻴ‪‬ﺎﺻِﻴ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﻗ ﹶﺬ ‪‬‬
‫‪‬‬
‫ﻭﺇﺭﻫﺎﺏ ﺍﻟﻌﺪﻭ ﳏﻤﻮﺩ ﰲ ﻛﻞ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﻭﺁﻛﺪ ﻣﺎ ﻳﻜﻮﻥ ﺍﻹﺭﻫﺎﺏ ﰲ ﻭﻗﺖ ﺍﳊﺮﺏ‪ ..‬ﻭﻫﺬﻩ ﺃﻣﺮﻳﻜﺎ ﺍﻵﻥ‬
‫ﲢﺎﻭﻝ ﺇﺭﻫﺎﺏ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻌﺮﺍﻕ ﻋﻦ ﻃﺮﻳﻖ ﺗﺪﻣﲑ ﺍﻟﻔﻠﹼﻮﺟﺔ ﲝﺠ‪‬ﺔ ﲤﺜﻴﻠﻬﻢ ﲜﺜﺚ ﺃﺭﺑﻌﺔ ﻣﻦ ﺍﻷﻣﺮﻳﻜـﺎﻥ‪،‬‬
‫ﻭﻫﻲ ﺭﺳﺎﻟﺔ ﻣﻔﺎﺩﻫﺎ ﺃﻧﻪ ﻣﻦ ﻳﺘﺠﺮﺃ ﻭﻳﻔﻌﻞ ﻫﺬﺍ ﺑﺎﻷﻣﺮﻳﻜﺎﻥ ﻓﺈﻧﻨﺎ ﻧﻘﺘﻠﻪ ﻭﻧﻘﺘﻞ ﺃﻫﻠﻪ ﻭﻧﺪﻣﺮ ﻣﺪﻳﻨﺘـﻪ ﻭ‪‬ـﺪﻡ‬
‫ﺩﻭﺭ ﻋﺒﺎﺩﺗﻪ ﻭﻻ ﺗﺄﺧﺬﻧﺎ ﻓﻴﻪ ﺭﺃﻓﺔ ﻭﻻ ﺷﻔﻘﺔ!!‬
‫ﺃﻣﺮﻳﻜﺎ ﺍﻟﱵ ﺟﺎﺀ ﰲ ﻛﺘﺎ‪‬ﺎ ﺍﻟﺬﻱ ﺗﻘﺪ‪‬ﺳﻪ‪) :‬ﻣﻦ ﺻﻔﻌﻚ ﻋﻠﻰ ﺧﺪ‪‬ﻙ ﺍﻷﳝﻦ ﻓﺄﺩﺭ ﻟﻪ ﺧﺪ‪‬ﻙ ﺍﻷﻳﺴﺮ(‪ ،‬ﻭﻋـﺖ‬
‫ﺿ ِﺮﺑ‪‬ﻮﺍ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹸﻛ ﱠﻞ ‪‬ﺑﻨ‪‬ﺎ ٍﻥ{‪...‬‬
‫ﻕ ﻭ‪‬ﺍ ‪‬‬
‫ﻕ ﺍ َﻷ ‪‬ﻋﻨ‪‬ﺎ ِ‬
‫ﺿ ِﺮﺑ‪‬ﻮﺍ ﹶﻓ ‪‬ﻮ ‪‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﺃﻣﺎ ﻣﻦ ﺟﺎﺀ ﰲ ﻛﺘﺎ‪‬ﻢ‪} :‬ﻓﹶﺎ ‪‬‬
‫ﻓﺄﺧﻠﻒ ﺍﷲ ﻋﻠﻴﻨﺎ!!‬

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 ‫‪١٢١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﳓﻦ ﻻ ﻧﻠﻮﻡ ﺍﻷﻣﺮﻳﻜﺎﻥ ﺇﻥ ﻓﻌﻠﻮﺍ ﻛﻞ ﺫﻟﻚ‪ ،‬ﻓﻬﻢ ﺃﻋﺪﺍﺀ ﳏﺎﺭﺑﻮﻥ ﺻﺎﺋﻠﻮﻥ ﳍﻢ ﺃﻃﻤﺎﻋﻬﻢ ﻭﻋﺪﺍﻭﺍ‪‬ﻢ‪ ،‬ﺃﻣـﺎ‬
‫ﺃﻥ ﳜﺮﺝ ﻋﻠﻴﻨﺎ ﻣﻦ ﻳ‪‬ﻨﻜﺮ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻓﻌﻞ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻷﻣﺮﻳﻜﺎﻥ‪ ،‬ﺑﻞ ﻭﺃﻗﻞ ﻣﻨﻪ ﺑﻜﺜﲑ‪ ،‬ﻓﻬﺬﺍ ﻫـﻮ ﺍﻟـﺬﻱ‬
‫ﻧﻨﻜﺮﻩ ﺃﺷﺪ ﺍﻹﻧﻜﺎﺭ‪..‬‬
‫ﻻ ﻳﻨﺒﻐﻲ ﻷﺣﺪ ﺃﻥ ﻳﺘﻜﻠﻢ ﰲ ﻫﺬﺍ ﻭﻳ‪‬ﻔﱵ ﻓﻴﻪ ﻣﻦ ﻏﲑ ﺍ‪‬ﺎﻫﺪﻳﻦ ﰲ ﺍﻟﺜﻐﻮﺭ‪ ،‬ﻭﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳ‪‬ﻔـﱵ ﻓﻠﻴﺄﺧـﺬ‬
‫ﺭﺷﺎﺷﻪ ﻭﻟﻴﺬﻫﺐ ﺇﱃ ﺍﳉﺒﻬﺔ ﻭﻟﲑﻯ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﻜﻔﺎﺭ ﺑﺎﳌﺴﻠﻤﲔ ﻭﺍﳌﺴﻠﻤﺎﺕ ﻫﻨﺎﻙ‪ ،‬ﻭﻟﲑﻯ ﺻﻨﻴﻊ ﺍﻟﻘﻨﺎﺑـﻞ‬
‫ﺑﺄﺷﻼﺀ ﺃﻃﻔﺎﻝ ﺍﳌﺴﻠﻤﲔ ﰒ ﳜﺮﺝ ﻟﻨﺎ ﺑﻔﺘﻮﻯ‪..‬‬
‫ﺃﻣﺎ ﻣﺎ ﻓﻌﻠﻪ ﺇﺧﻮﺍﻧﻨﺎ ﰲ ﺍﻟﻔﻠﻮﺟﺔ ﻓﻬﻮ ﲢﻘﻴﻖ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺍﻟﻜﻔﺎﺭ‪ } :‬ﻭ ﹶﻇﻨ‪‬ﻮﺍ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻣ‪‬ﺎِﻧ ‪‬ﻌ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ‪‬ﺣﺼ‪‬ﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻣِـ ‪‬ﻦ‬
‫ﺐ‪] {...‬ﺍﳊﺸﺮ‪ ،[٢ :‬ﻓﻠﻠـﻪ ﺩﺭ ﺃﺳـﺪﻭ‬ ‫ﻑ ﻓِﻲ ﹸﻗﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ﺍﻟ ‪‬ﺮ ‪‬ﻋ ‪‬‬
‫ﺴﺒ‪‬ﻮﺍ ‪‬ﻭﹶﻗ ﹶﺬ ‪‬‬
‫ﺤﺘ‪ِ ‬‬
‫ﺚ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﷲ ِﻣ ‪‬ﻦ ‪‬ﺣ‪‬ﻴ ﹸ‬
‫ﷲ ﹶﻓﹶﺄﺗ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﺍ ُ‬
‫ﺍِ‬
‫ﺍﻟﻔﻠﻮﺟﺔ ﺍﻟﺬﻳﻦ ﺭﻓﻌﻮﺍ ﺭﺃﺱ ﺍﻷﻣﺔ ﺑﺼﻤﻮﺩﻫﻢ ﺍﻟﺘﺎﺭﳜﻲ ﺍﻟﻌﻈﻴﻢ‪ ..‬ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﳝﻜﻨﻬﻢ ﻣﻦ ﻣﺰﻳﺪ ﻣﻦ ﺭﻗﺎﺏ‬
‫ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﲔ‪..‬‬
‫ﺃﻣﺎ ﻣﺴﺄﻟﺔ ﺍﳊﺮﻕ‪:‬‬
‫ﻓﺈﻧﻪ ﳌﺎ ﺃﺗﻰ ﻗﻮﻡ ﻣﻦ ﺃﺻﺤﺎﺏ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﺒﺄ ﺍﳊﻤﲑﻱ ‪ -‬ﻟﻌﻨﻪ ﺍﷲ ‪ -‬ﺃﺗﻮﺍ ﺇﱃ ﻋﻠﻲ ﺑﻦ ﰊ ﻃﺎﻟﺐ ﺭﺿـﻲ‬
‫ﺍﷲ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ ﺃﺣﺪﻫﻪ‪) :‬ﺃﻧﺖ ﻫﻮ(‪.‬‬
‫ﻓﻘﺎﻝ ﳍﻢ‪) :‬ﻭﻣﻦ ﻫﻮ؟!(‪.‬‬
‫ﻗﺎﻝ‪) :‬ﺃﻧﺖ ﺍﷲ(‪.‬‬
‫ﻓﺎﺳﺘﻌﻈﻢ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﻷﻣﺮ‪ ،‬ﻭﺃﻣﺮ ﺑﻨﺎﺭ ﻓﺎﺟﺠﺖ ﻭﺃﺣﺮﻗﻬﻢ ﺑﺎﻟﻨﺎﺭ‪ ،‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪:‬‬
‫ﺃﺟﺠﺖ ﻧﺎﺭﹰﺍ ﻭﺩﻋﻮﺕ ﻗﻨﱪﺍ‬ ‫ﳌﺎ ﺭﺃﻳﺖ ﺍﻷﻣﺮ ﺃﻣﺮﹰﺍ ﻣﻨﻜﺮﹰﺍ‬
‫‪ -‬ﻳﺮﻳﺪ ﻗﻨﱪﹰﺍ ﻣﻮﻻﻩ ﻭﻫﻮ ﺍﻟﺬﻱ ﺗﻮﱃ ﻃﺮﺣﻬﻢ ﰲ ﺍﻟﻨﺎﺭ ]ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ ﻟﻠﺸﻬﺮﺳﺘﺎﱐ[‪-‬‬
‫ﻓﻬﺬﺍ ﺍﳋﻠﻴﻔﺔ ﺍﻟﺮﺍﺷﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﺣﺮﻕ ﺃﻧﺎﺱ ﺑﺎﻟﻨﺎﺭ‪..‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﺎﺭﳜﻪ ﺃﻧﻪ‪) :‬ﺍﺳﺘﺪﻋﻰ ﺧﺎﻟﺪ ﻣﺎﻟﻚ ﺑﻦ ﻧﻮﻳﺮﺓ ﻓﺄﻧ‪‬ﺒﻪ ﻋﻠﻰ ﻣﺎ ﺻﺪﺭ ﻣﻨﻪ ﻣـﻦ ﻣﺘﺎﺑﻌـﺔ‬
‫ﺳﺠﺎﺡ‪ ،‬ﻭﻋﻠﻰ ﻣﻨﻌﻪ ﺍﻟﺰ‪‬ﻛﺎﺓ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺃﱂ ﺗﻌﻠﻢ ﺃ‪‬ﺎ ﻗﺮﻳﻨﺔ ﺍﻟﺼ‪‬ﻼﺓ ؟‬
‫ﻓﻘﺎﻝ ﻣﺎﻟﻚ‪ :‬ﺇ ﱠﻥ ﺻﺎﺣﺒﻜﻢ ﻛﺎﻥ ﻳﺰﻋﻢ ﺫﻟﻚ‪.‬‬
‫ﻓﻘﺎﻝ‪ :‬ﺃﻫﻮ ﺻﺎﺣﺒﻨﺎ ﻭﻟﻴﺲ ﺑﺼﺎﺣﺒﻚ ﻳﺎ ﺿﺮﺍﺭ ﺍﺿﺮﺏ ﻋﻨﻘﻪ‪ ،‬ﻓﻀﺮﺑﺖ ﻋﻨﻘﻪ‪ ،‬ﻭﺃﻣﺮ ﺑﺮﺃﺳـﻪ ﻓﺠﻌـﻞ ﻣـﻊ‬
‫ﺣﺠﺮﻳﻦ ﻭﻃﺒﺦ ﻋﻠﻰ ﺍﻟﺜﱠﻼﺛﺔ ﻗﺪﺭﺍ ﻓﺄﻛﻞ ﻣﻨﻬﺎ ﺧﺎﻟﺪ ﺗﻠﻚ ﺍﻟﻠﱠﻴﻠﺔ ﻟﲑﻫﺐ ﺑﺬﻟﻚ ﺍﻷﻋـﺮﺍﺏ ﻣـﻦ ﺍﳌﺮﺗـﺪ‪‬ﺓ‬
‫ﻭﻏﲑﻫﻢ‪.‬‬
‫ﻭﻳﻘﺎﻝ‪ :‬ﺇ ﱠﻥ ﺷﻌﺮ ﻣﺎﻟﻚ ﺟﻌﻠﺖ ﺍﻟﻨ‪‬ﺎﺭ ﺗﻌﻤﻞ ﻓﻴﻪ ﺇﱃ ﺃﻥ ﻧﻀﺞ ﳊﻢ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﱂ ﺗﻔﺮﻍ ﺍﻟﺸ‪‬ﻌﺮ ﻟﻜﺜﺮﺗﻪ‪.‬‬
‫ﻭﻗﺪ ﺗﻜﻠﱠﻢ ﺃﺑﻮ ﻗﺘﺎﺩﺓ ﻣﻊ ﺧﺎﻟﺪ ﻓﻴﻤﺎ ﺻﻨﻊ ﻭﺗﻘﺎﻭﻻ ﰲ ﺫﻟﻚ ﺣﱴ ﺫﻫﺐ ﺃﺑﻮ ﻗﺘﺎﺩﺓ ﻓـﺸﻜﺎﻩ ﺇﱃ ﺍﻟـﺼ‪‬ﺪﻳﻖ‪،‬‬
‫ﻭﺗﻜﻠﱠﻢ ﻋﻤﺮ ﻣﻊ ﺃﰊ ﻗﺘﺎﺩﺓ ﰲ ﺧﺎﻟﺪ ﻭﻗﺎﻝ ﻟﻠﺼ‪‬ﺪﻳﻖ‪ :‬ﺍﻋﺰﻟﻪ ﻓﺈ ﱠﻥ ﰲ ﺳﻴﻔﻪ ﺭﻫﻘﹰﺎ‪.‬‬
‫ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻻ ﺃﺷﻴﻢ ﺳﻴﻔﹰﺎ ﺳﻠﱠﻪ ﺍﷲ ﻋﻠﻰ ﺍﻟﻜﻔﱠﺎﺭ( ]ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ‪.[٣٥٥/٦ :‬‬

‫‪١٢١‬‬
‫‪١٢٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻗﺪ ﻗﺎﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺑﻌﺪ ﻋﺰﻝ ﺧﺎﻟﺪ ﻭﺭﺅﻳﺔ ﻣﺎ ﻓﻌﻠﻪ ﺑﺎﻷﻋﺪﺍﺀ ﺑﻜﺘﻴﺒﺘﻪ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺘﻘﺪﻡ ﺟﻴﺶ ﺃﺑﺎ‬
‫ﻋﺒﻴﺪﺓ ﰲ ﺍﻟﺸﺎﻡ‪) :‬ﺭﺣﻢ ﺍﷲ ﺃﺑﺎ ﺑﻜﺮ‪ ،‬ﻛﺎﻥ ﺃﻋﻠﻢ ﺑﺎﻟﺮﺟﺎﻝ ﻣﲏ(‪.‬‬
‫ﻭﺳﻴﻒ ﺍﷲ ﺃﰊ ﺳﻠﻴﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﺳﺘﺎﺫ ﻓﻦ ﺍﻹﺭﻫﺎﺏ ﺍﻹﺳﻼﻣﻲ ﻭﻗﻴ‪‬ﻢ ﻣﺪﺭﺳﺘﻪ ﺑﻌﺪ ﺍﻟﻨﱯ ﺻـﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻟﻪ ﰲ ﺍﻹﺭﻫﺎﺏ ﺻﻮﻻﺕ ﻭﺟﻮﻻﺕ ﲢﻜﻲ ﺧﱪﺗﻪ ﺍﻟﻌﺠﻴﺒﺔ ﻭﻣﻌﺮﻓﺘﻪ ﺍﻟﺪﻗﻴﻘﺔ ﺑﺄﺳﺎﻟﻴﺐ ﺍﳊﺮﺏ‬
‫ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﻭﻗﻌﺔ ﺃﻟﹼﻴﺲ ‪ -‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ ‪) :-‬ﺍﻟﻠﱠﻬﻢ ﻟﻚ ﻋﻠـ ‪‬ﻲ ﺇﻥ‬
‫ﻣﻨﺤﺘﻨﺎ ﺃﻛﺘﺎﻓﻬﻢ ﺃﻥ ﻻ ﺃﺳﺘﺒﻘﻲ ﻣﻨﻬﻢ ﺃﺣﺪﹰﺍ ﺃﻗﺪﺭ ﻋﻠﻴﻪ ﺣﱴ ﺃﺟﺮﻱ ‪‬ﺮﻫﻢ ﺑﺪﻣﺎﺋﻬﻢ" ﱠﰒ ﺇ ﱠﻥ ﺍﷲ ﻋـ ‪‬ﺰ ﻭﺟـ ﱠﻞ‬
‫ﻣﻨﺢ ﺍﳌﺴﻠﻤﲔ ﺃﻛﺘﺎﻓﻬﻢ‪ ،‬ﻓﻨﺎﺩﻯ ﻣﻨﺎﺩﻱ ﺧﺎﻟﺪ ﺍﻷﺳﺮ ﺍﻷﺳﺮ ﻻ ﺗﻘﺘﻠﻮﺍ ﺇﻻ ﻣﻦ ﺍﻣﺘﻨﻊ ﻣﻦ ﺍﻷﺳـﺮ‪ ،‬ﻓﺄﻗﺒﻠـﺖ‬
‫ﺍﳋﻴﻮﻝ ‪‬ﻢ ﺃﻓﻮﺍﺟﹰﺎ ﻳﺴﺎﻗﻮﻥ ﺳﻮﻗﺎﹰ‪ ،‬ﻭﻗﺪ ﻭﻛﱠﻞ ‪‬ﻢ ﺭﺟﺎ ﹰﻻ ﻳﻀﺮﺑﻮﻥ ﺃﻋﻨﺎﻗﻬﻢ ﰲ ﺍﻟﻨ‪‬ﻬﺮ‪ ،‬ﻓﻔﻌﻞ ﺫﻟﻚ ‪‬ﻢ ﻳﻮﻣﹰﺎ‬
‫ﻭﻟﻴﻠﺔ ﻭﻳﻄﻠﺒﻬﻢ ﰲ ﺍﻟﻐﺪ ﻭﻣﻦ ﺑﻌﺪ ﺍﻟﻐﺪ‪ ،‬ﻭﻛﻠﱠﻤﺎ ﺣﻀﺮ ﻣﻨﻬﻢ ﺃﺣﺪ ﺿﺮﺑﺖ ﻋﻨﻘﻪ ﰲ ﺍﻟﻨ‪‬ﻬﺮ ﻭﻗﺪ ﺻﺮﻑ ﻣـﺎﺀ‬
‫ﺍﻟﻨ‪‬ﻬﺮ ﺇﱃ ﻣﻮﺿﻊ ﺁﺧﺮ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺑﻌﺾ ﺍﻷﻣﺮﺍﺀ‪ :‬ﺇ ﱠﻥ ﺍﻟﻨ‪‬ﻬﺮ ﻻ ﳚﺮﻱ ﺑﺪﻣﺎﺋﻬﻢ ﺣﱴ ﺗﺮﺳﻞ ﺍﳌﺎﺀ ﻋﻠـﻰ ﺍﻟـﺪ‪‬ﻡ‬
‫ﻓﻴﺠﺮﻱ ﻣﻌﻪ ﻓﺘ ‪‬ﱪ ﺑﻴﻤﻴﻨﻚ‪ ،‬ﻓﺄﺭﺳﻠﻪ ﻓﺴﺎﻝ ﺍﻟﻨ‪‬ﻬﺮ ﺩﻣﹰﺎ ﻋﺒﻴﻄﹰﺎ ﻓﻠﺬﻟﻚ ﲰ‪‬ﻲ ‪‬ﺮ ﺍﻟـﺪ‪‬ﻡ ﺇﱃ ﺍﻟﻴـﻮﻡ‪ ،‬ﻓـﺪﺍﺭﺕ‬
‫ﺍﻟﻄﱠﻮﺍﺣﲔ ﺑﺬﻟﻚ ﺍﳌﺎﺀ ﺍﳌﺨﺘﻠﻂ ﺑﺎﻟﺪ‪‬ﻡ ﺍﻟﻌﺒﻴﻂ ﻣﺎ ﻛﻔﻰ ﺍﻟﻌﺴﻜﺮ ﺑﻜﻤﺎﻟﻪ ﺛﻼﺛﺔ ﺃﻳ‪‬ﺎﻡ‪ ،‬ﻭﺑﻠﻎ ﻋﺪﺩ ﺍﻟﻘﺘﻠﻰ ﺳﺒﻌﲔ‬
‫ﺃﻟﻔﹰﺎ‪.(..‬‬
‫ﻭﻣﻌﺮﻛﺔ ﺃﻟﹼﻴﺲ ﻫﻲ ﺫﺍ‪‬ﺎ ﺍﻟﱵ ﻗﺎﻝ ﺑﻌﺪﻫﺎ ﺍﳋﻠﻴﻔﺔ ﺍﻟﺮﺍﺷﺪ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ) :‬ﻳـﺎ ﻣﻌـﺸﺮ‬
‫ﻗﺮﻳﺶ ﺇ ﱠﻥ ﺃﺳﺪﻛﻢ ﻗﺪ ﻋﺪﺍ ﻋﻠﻰ ﺍﻷﺳﺪ ﻓﻐﻠﺒﻪ ﻋﻠﻰ ﺧﺮﺍﺫﻳﻠﻪ‪ ،‬ﻋﺠﺰﺕ ﺍﻟﻨ‪‬ﺴﺎﺀ ﺃﻥ ﻳﻠﺪﻥ ﻣﺜـﻞ ﺧﺎﻟـﺪ ﺑـﻦ‬
‫ﺍﻟﻮﻟﻴﺪ(‪.‬‬
‫ﻭﻛﺎﻥ ﻣﻦ ﻧﺘﻴﺠﺔ ﻫﺬﺍ ﺍﻹﺭﻫﺎﺏ ﺍﳋﺎﻟﺪﻱ ﺃﻥ ﻗﺎﻝ ﺍﻷﻛﻴﺪﺭ ﻳﻮﻡ ﺩﻭﻣﺔ ﺍﳉﻨﺪﻝ ﻟﻘﻮﻣﻪ‪ ) :‬ﺃﻧﺎ ﺃﻋﻠـﻢ ﺍﻟﻨ‪‬ـﺎﺱ‬
‫ﲞﺎﻟﺪ‪ ،‬ﻻ ﺃﺣﺪ ﺃﳝﻦ ﻃﺎﺋﺮ ﻣﻨﻪ ﰲ ﺣﺮﺏ ﻭﻻ ﺃﺣ ‪‬ﺪ ﻣﻨﻪ‪ ،‬ﻭﻻ ﻳﺮﻯ ﻭﺟﻪ ﺧﺎﻟﺪ ﻗﻮﻡ ﺃﺑﺪﹰﺍ ﻗﻠﱡﻮﺍ ﺃﻡ ﻛﺜـﺮﻭﺍ ﺇﻻ‬
‫ﺍ‪‬ﺰﻣﻮﺍ ﻋﻨﻪ‪ ،‬ﻓﺄﻃﻴﻌﻮﱐ ﻭﺻﺎﳊﻮﺍ ﺍﻟﻘﻮﻡ(‪.‬‬
‫ﺃﻣﺎ ﻛﺘﺐ ﺍﻟﻔﻘﻪ ﻭﺍﳊﺪﻳﺚ ﻓﻘﺪ ﺫﻛﺮﺕ ﻣﺴﺄﻟﺔ ﺣﺮﻕ ﺍﻟﻜﻔﺎﺭ ﰲ ﻛﺘﺐ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ‪:‬‬
‫ﻓﻘﺪ ﺟﺎﺀ ﰲ ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﻟﻠﺸﻮﻛﺎﱐ )ﺑﺎﺏ ﺍﻟﻜﻒ ﻋﻦ ﺍﳌﺜﻠﺔ ﻭﺍﻟﺘﺤﺮﻳﻖ ﻭﻗﻄﻊ ﺍﻟﺸﺠﺮ ﻭﻫﺪﻡ ﺍﻟﻌﻤـﺮﺍﻥ ﺇﻻ‬
‫ﳊﺎﺟﺔ ﻭﻣﺼﻠﺤﺔ( ﰲ ﺷﺮﺡ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﺑﻌﺜﻨﺎ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﰲ‬
‫ﺑﻌﺚ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﻭﺟﺪﰎ ﻓﻼﻧ‪‬ﺎ ﻭﻓﻼﻧ‪‬ﺎ ﻟﺮﺟﻠﲔ ﻓﺄﺣﺮﻗﻮﳘﺎ ﺑﺎﻟﻨﺎﺭ ﰒ ﻗﺎﻝ ﺣﲔ ﺃﺭﺩﻧـﺎ ﺍﳋـﺮﻭﺝ ﺇﱐ ﻛﻨـﺖ‬
‫ﺃﻣﺮﺗﻜﻢ ﺃﻥ ﲢﺮﻗﻮﺍ ﻓﻼﻧ‪‬ﺎ ﻭﻓﻼﻧ‪‬ﺎ ﻭﺇﻥ ﺍﻟﻨﺎﺭ ﻻ ﻳﻌﺬﺏ ‪‬ﺎ ﺇﻻ ﺍﻟﻠﹼﻪ ﻓﺈﻥ ﻭﺟﺪﲤﻮﳘﺎ ﻓﺎﻗﺘﻠﻮﳘـﺎ( ]ﺭﻭﺍﻩ ﺃﲪـﺪ‬
‫ﻭﺍﻟﺒﺨﺎﺭﻱ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ[‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ ﺭﲪﻪ ﺍﷲ‪) :‬ﻗﻮﻟﻪ‪" :‬ﻭﺇﻥ ﺍﻟﻨﺎﺭ ﻻ ﻳﻌﺬﺏ ‪‬ﺎ ﺇﻻ ﺍﻟﻠﹼﻪ" ﻫﻮ ﺧﱪ ﲟﻌﲎ ﺍﻟﻨﻬﻲ ﻭﻗـﺪ ﺍﺧﺘﻠـﻒ‬
‫ﺍﻟﺴﻠﻒ ﰲ ﺍﻟﺘﺤﺮﻳﻖ ﻓﻜﺮﻩ ﺫﻟﻚ ﻋﻤﺮ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻏﲑﳘﺎ ﻣﻄﻠﻘﹰﺎ ﺳﻮﺍﺀ ﻛﺎﻥ ﰲ ﺳﺒﺐ ﻛﻔﺮ ﺃﻭ ﰲ ﺣـﺎﻝ‬
‫ﻣﻘﺎﺗﻠﺔ ﺃﻭ ﰲ ﻗﺼﺎﺹ ﻭﺃﺟﺎﺯﻩ ﻋﻠﻲ ﻭﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﻭﻏﲑﳘﺎ(‪.‬‬

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‫‪١٢٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﰲ ﻛﺘﺎﺏ ﺍﳊﺪﻭﺩ "ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ"‪) :‬ﻭﺃﺧﺮﺝ ﺍﻟﺒﻴﻬﻘﻲ ﺃﻳﻀ‪‬ﺎ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺃﻧﻪ ﲨﻊ ﺍﻟﻨﺎﺱ ﰲ ﺣـﻖ ﺭﺟـﻞ‬
‫ﻳﻨﻜﺢ ﻛﻤﺎ ﻳﻨﻜﺢ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻓﺴﺄﻝ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻋﻦ ﺫﻟﻚ ﻓﻜﺎﻥ ﺃﺷﺪﻫﻢ‬
‫ﻳﻮﻣﺌﺬ ﻗﻮﻟﹰﺎ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺫﻧﺐ ﱂ ﺗﻌﺺ ﺑﻪ ﺃﻣﺔ ﻣﻦ ﺍﻷﻣﻢ ﺇﻻ ﺃﻣﺔ ﻭﺍﺣﺪﺓ ﺻﻨﻊ‬
‫ﺍﻟﻠﹼﻪ ‪‬ﺎ ﻣﺎ ﻗﺪ ﻋﻠﻤﺘﻢ ﻧﺮﻯ ﺃﻥ ﳓﺮﻗﻪ ﺑﺎﻟﻨﺎﺭ ﻓﺎﺟﺘﻤﻊ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻋﻠـﻰ‬
‫ﺃﻥ ﳛﺮﻗﻪ ﺑﺎﻟﻨﺎﺭ ﻓﻜﺘﺐ ﺃﺑﻮ ﺑﻜﺮ ﺇﱃ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﻳﺄﻣﺮﻩ ﺃﻥ ﳛﺮﻗﻪ ﺑﺎﻟﻨﺎﺭ(‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ‪) :‬ﻭﰲ ﺇﺳﻨﺎﺩﻩ ﺇﺭﺳﺎﻝ‪ ،‬ﻭﺭﻭﻱ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﻋﻦ ﺃﺑﻴﻪ ﻋـﻦ ﻋﻠـﻲ ﰲ‬
‫ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻗﺎﻝ‪ :‬ﻳﺮﺟﻢ ﻭﳛﺮﻕ ﺑﺎﻟﻨﺎﺭ(‪.‬‬
‫ﻼ ﻋﻠـﻰ‬
‫ﺃﻟﻴﺲ ﻗﻮﻟﻪ‪) :‬ﻓﺎﺟﺘﻤﻊ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﻟﻠﹼﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﺃﻥ ﳛﺮﻗﻪ ﺑﺎﻟﻨﺎﺭ( ﺩﻟﻴ ﹰ‬
‫ﻋﺪﻡ ﻭﺟﻮﺩ ﺇﲨﺎﻉ "ﻋﻠﻰ ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﳊﺮﻕ"؟!!‬
‫ﻭﺟﺎﺀ ﰲ ﻧﻴﻞ ﺍﻷﻭﻃﺎﺭ ﺃﻳﻀﺎ‪ ،‬ﻧﻘﻼ ﻋﻦ ﺍﳌﻨﺬﺭﻱ‪) :‬ﺣﺮﻕ ﺍﻟﻠﻮﻃﻴﺔ ﺑﺎﻟﻨﺎﺭ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻠﻲ ﻭﻋﺒﺪ ﺍﻟﻠﹼﻪ ﺑﻦ ﺍﻟﺰﺑﲑ‬
‫ﻭﻫﺸﺎﻡ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ(‪.‬‬
‫ﻭﰲ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ‪) :‬ﻗﺎﻝ ﺍﳌﻬﻠﺐ‪ :‬ﻟﻴﺲ ﻫﺬﺍ ﺍﻟﻨﻬﻲ ﻋﻠﻰ ﺍﻟﺘﺤﺮﱘ ﺑﻞ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻮﺍﺿﻊ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺟﻮﺍﺯ‬
‫ﺍﻟﺘﺤﺮﻳﻖ ﻓﻌﻞ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﻗﺪ ﲰﻞ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻋﲔ ﺍﻟﻌﺮﻧﻴﲔ ﺑﺎﳊﺪﻳﺪ ﺍﶈﻤﻲ‪ ،‬ﻭﻗﺪ ﺣـﺮﻕ‬
‫ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺒﻐﺎﺓ ﺑﺎﻟﻨﺎﺭ ﲝﻀﺮﺓ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭﺣﺮﻕ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺑﺎﻟﻨﺎﺭ ﻧﺎﺳﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﺮﺩﺓ‪ ،‬ﻭﺃﻛﺜﺮ ﻋﻠﻤـﺎﺀ‬
‫ﺍﳌﺪﻳﻨﺔ ﳚﻴﺰﻭﻥ ﲢﺮﻳﻖ ﺍﳊﺼﻮﻥ ﻭﺍﳌﺮﺍﻛﺐ ﻋﻠﻰ ﺃﻫﻠﻬﺎ‪ ،‬ﻗﺎﻟﻪ ﺍﻟﻨﻮﻭﻱ ﻭﺍﻷﻭﺯﺍﻋﻲ(‪.‬‬
‫ﻭﰲ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ﻗﺎﻝ ﺍﻟﻘﺴﻄﻼﱐ‪) :‬ﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﺴﻠﻒ ﰲ ﺍﻟﺘﺤﺮﻳﻖ ﻓﻜﺮﻫﻪ ﻋﻤﺮ ﻭﺍﺑﻦ ﻋﺒـﺎﺱ ﻭﻏﲑﳘـﺎ‬
‫ﻣﻄﻠﻘﺎ ﺳﻮﺍﺀ ﻛﺎﻥ ﺑﺴﺒﺐ ﻛﻔﺮ ﺃﻭ ﻗﺼﺎﺻﺎ‪ ،‬ﻭﺃﺟﺎﺯﻩ ﻋﻠﻲ ﻭﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ(‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻜﻔﺎﺭ ﻻ ﻳﻔﻌﻠﻮﻥ ﻫﺬﺍ ﺑﺎﳌﺴﻠﻤﲔ‪ ،‬ﺃﻣﺎ ﻭﻫﻢ ﻳﻔﻌﻠﻮﻧﻪ ﻓﺎﻷﻣﺮ ﳜﺘﻠﻒ‪..‬‬
‫ﻓﻬﺬﻩ ﺍﳌﺴﺄﻟﺔ ﳑﺎ ﺍﺧﺘﻠﻒ ﻓﻴﻬﺎ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺳﻠﻒ ﺍﻷﻣﺔ‪ ،‬ﻭﻗﺪ ﻓﻌﻠﻪ ﺻﺪ‪‬ﻳﻖ ﻫﺬﻩ ﺍﻷﻣﺔ ﻭﺍﳋﻠﻴﻔﺔ ﺍﻟﺮﺍﺷﺪ ﻋﻠﻲ‬
‫ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻭﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻓﻼ ﺇﲨﺎﻉ ﰲ ﺍﳌﺴﺄﻟﺔ ﻛﻤﺎ ﺯﻋﻢ ﺍﻟﺒﻌﺾ‪..‬‬
‫ﺇﻥ ﻣﺎ ﻓﻌﻠﻪ ﺍ‪‬ﺎﻫﺪﻭﻥ ﰲ ﺍﻟﻔﻠﻮﺟﺔ ﻫﻮ ﻧﻘﻄﺔ ﰲ ﲝﺮ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻷﻣﺮﻳﻜﺎﻥ ﻣﻨﺬ ﺳﻨﺔ ﰲ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﻟﻜﻨﻨﺎ ﺗﻌﻮﺩﻧﺎ‬
‫ﺃﻥ ﻻ ﻧﺴﻤﻊ ﺻﻮﺕ ﺍﻟﻘﻮﻡ ﺇﻻ ﺇﺫﺍ ﻣﺎﺕ ﺃﻣﺮﻳﻜﻲ‪ ،‬ﺃﻣﺎ ﻗﺘﻞ ﺍﳌﺴﻠﻤﲔ ﻭﺳﺤﻘﻬﻢ ﲢﺖ ﺍﻟﺪﺑﺎﺑﺎﺕ ﻭﺣـﺮﻗﻬﻢ‬
‫ﺑﺎﻟﺼﻮﺍﺭﻳﺦ ﻭﺍﻟﻘﺎﺫﻓﺎﺕ ﻓﻌﻠﻴﻪ ﺳﻜﻮﺕ ﺍﻷﻣﻮﺍﺕ!!‬
‫ﺃﻗﻮﻝ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ ﰲ ﺍﻟﻌﺮﺍﻕ‪:‬‬
‫ﺇﻥ ﺃﺣﺮﻗﺘﻢ ﻓﻠﻜﻢ ﰲ ﺧﻠﻔﺎﺀ ﺍﻷﻣﺔ ﻭﺻﺤﺎﺑﺔ ﻧﺒﻴﻜﻢ ﺳﻠﻒ‪ ،‬ﻓﺎﻓﻌﻠﻮﺍ ﰲ ﻫﺆﻻﺀ ﺍﻟﻜﻔﺎﺭ ﻣﺎ ﻳﺰﺭﻉ ﰲ ﻗﻠـﻮ‪‬ﻢ‬
‫ﺍﻟﺮﻋﺐ ﻭﺍﳍﻠﻊ ﻭﻻ ﻳﺮ‪‬ﻭ ﹼﻥ ﻓﻴﻜﻢ ﺧﻮﺭﹰﺍ ﻭﻻ ﺧﻮﻓﹰﺎ ﻭﻻ ﺗﺮﺩﺩﹰﺍ‪ ..‬ﺃﺭﻫﺒﻮﻫﻢ ﻭﺯﻟﺰﻟﻮﺍ ﺍﻷﺭﺽ ﲢـﺖ ﺃﻗـﺪﺍﻣﻬﻢ‬
‫ﻭﺍﺧﻠﻌﻮﺍ ﻗﻠﻮ‪‬ﻢ ﻣﻦ ﺻﺪﻭﺭﻫﻢ ﻟﺘﻘﺮ ﺃﻋﲔ ﺍﳌﺆﻣﻨﲔ‪..‬‬

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‫‪١٢٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺇﻥ ﺃﻣﺮﻳﻜﺎ ﻣﺎ ﻛﺎﻧﺖ ﻟﺘﺠﺘﺮﺅ ﻋﻠﻰ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺇﻥ ﻋﻠﻤﺖ ﺃﻥ ﰲ ﻫﺬﻩ ﺍﻷﻣﺔ ﻣﻦ ﻳﺮﺩ ﻋﻠﻴﻬـﺎ ﺍﻟـﺼﺎﻉ‬
‫ﺻﺎﻋﲔ‪ ..‬ﳌﺎ ﻋﻠﻤﺖ ﺃ‪‬ﺎ ﺗﻐﺰﻭﻧﺎ ﻭﻻ ﻧﻐﺰﻭﻫﺎ‪ ،‬ﻭﺗﻘﺘﻠﻨﺎ ﻭﻻ ﻧﻘﺘﻠﻬﺎ‪ ،‬ﻭﺗﺪﻣ‪‬ﺮ ﺑﻴﻮﺗﻨﺎ ﻭﻻ ﳒﺮﺅ ﻋﻠﻴﻬﺎ ﺃﺗﺘﻨﺎ ﲝﺪﻫﺎ‬
‫ﻭﺣﺪﻳﺪﻫﺎ ﻟﺘﺤﺘﻞ ﺩﻳﺎﺭﻧﺎ ﻭ‪‬ﺘﻚ ﺃﻋﺮﺍﺿﻨﺎ ﻭﺗﺴﺮﻕ ﺃﻣﻮﺍﻟﻨﺎ ﻭﲢﺎﺭﺑﻨﺎ ﰲ ﺩﻳﻨﻨﺎ‪..‬‬
‫ﻭﺍﷲ ﻟﻮ ﻛﺎﻥ ﺳﻴﻒ ﺍﷲ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺣﻴﹰﺎ ﳌﺎﺕ ﻣﻦ ﺷﺪﺓ ﺍﻟﻜﻤﺪ ﳑﺎ ﺁﻝ ﺇﻟﻴﻪ ﺣﺎﻝ ﺃﻛﺜﺮ ﺫﻛـﻮﺭ ﺍﻷﻣـﺔ‬
‫ﺍﻟﺬﻳﻦ ﻻ ﻳ‪‬ﺤﺴﻨﻮﻥ ﺇﻻ ﺍﻟﺒﻜﺎﺀ ﻭﺍﻧﺘﻈﺎﺭ ﺍﳌﻮﺕ ﰲ ﺍﻟﺒﻴﻮﺕ‪..‬‬
‫ﻟﻦ ﳜﺮﺝ ﺍﻟﻜﻔﺎﺭ ﻣﻦ ﺃﺭﺍﺿﻲ ﺍﳌﺴﻠﻤﲔ ﺇﻻ ﺑﺎﻟﻘﺘﻞ ﻭﺍﻹﺭﻫﺎﺏ ﻭﺍﻟﺮﻋـﺐ ﻛﻤـﺎ ﺣـﺪﺙ ﰲ ﺃﻓﻐﺎﻧـﺴﺘﺎﻥ‬
‫ﻭﺍﻟﺼﻮﻣﺎﻝ‪..‬‬
‫ﻻ ﻳﻨﺒﻐﻲ ﻷﺣﺪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﺘﻜﻠﻢ ﻗﺒﻞ ﺃﻥ ﻳﺜﺨﻦ ﰲ ﺍﻷﻋﺪﺍﺀ ﺍﻟﻘﺘﻞ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ ﰲ ﺍﻟﻌـﺮﺍﻕ‬
‫ﻋﺪﻡ ﻭﻗﻮﻋﻬﻢ ﰲ ﺍﻷﺷﺒﺎﻙ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻷﻻﻋﻴﺐ ﺍﻟﻘﺬﺭﺓ ﺍﻟﱵ ﻳﻠﻌﺒﻬﺎ ﺃﻋﻀﺎﺀ ﺍﳊﻜﻢ ﺍﳌﻨﺎﻓﻖ‪..‬‬
‫ﺇﳕﺎ ﺟﺰﺍﺀ ﻫﺆﻻﺀ ﺍﳌﺮﺗﺪﻳﻦ ﺍﳌﺮﺗﺰﻗﺔ ﺍﻟﻜﺮﺯﺍﺋﻴﺔ "ﺿﺮﺑﺔ ﺑﺴﻴﻒ" ﻛﻤﺎ ﺃﺧﱪﻧﺎ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﻜﻞ‬
‫ﻣﻦ ﻭﻗﻒ ﻭﺃﻋﺎﻥ ﺍﻷﻣﺮﻳﻜﺎﻥ ﻋﻠﻰ ﺍﺣﺘﻼﻫﻢ ﻟﺒﻼﺩ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺃﻋﻀﺎﺀ ﻫﺬﺍ ﺍ‪‬ﻠﺲ ﺃﻭ ﻣﻦ ﺷﺮﻃﺔ ﻋﺮﺍﻗﻴﺔ ﺃﻭ‬
‫ﺟﻴﺶ ﺃﻭ ﻏﲑﻩ‪ ،‬ﻓﻬﺆﻻﺀ ﺇﻥ ﱂ ﻳﻜﻮﻧﻮﺍ ﻋﻴﻮﻥ ﻭﺃﻋﻮﺍﻥ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ ﻓﻬﻢ ﻣﺮﺗﺪﻭﻥ ﻳﻨﺒﻐﻲ ﻗﺘﻠـﻬﻢ ﻭﲣﻠـﻴﺺ‬
‫ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺷﺮ‪‬ﻫﻢ‪ ،‬ﻭﻛﺬﺍ ﺍﳉﺎﲦﲔ ﻋﻠﻰ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻋﺒﻴﺪ ﺃﻣﺮﻳﻜﺎ ﻭﻳﻬﻮﺩ‪ ،‬ﻓﻬﺆﻻﺀ ﺃﺷﺪ ﻛﻔﺮﹰﺍ ﻣـﻦ‬
‫ﺇﺧﻮﺍ‪‬ﻢ ﻷﻧﻪ ﻣﻦ ﺑﻼﺩﻫﻢ ﻭﲟﺒﺎﺭﻛﺘﻬﻢ ﻭﻋﻠﻰ ﻧﻔﻘﺘﻬﻢ ﺗﻨﻄﻠﻖ ﺍﻟﻄﺎﺋﺮﺍﺕ ﺍﳊﺮﺑﻴﺔ ﺍﻟـﺼﻠﻴﺒﻴﺔ ﻟﺘـﺪﻙ ﻣﻌﺎﻗـﻞ‬
‫ﺍ‪‬ﺎﻫﺪﻳﻦ ﰲ ﺍﻟﻔﻠﻮﺟﺔ ﻭﺑﻐﺪﺍﺩ ﻭﻏﲑﻫﺎ‪ ،‬ﻓﻼ ﺷﻚ ﰲ ﻛﻔﺮ ﻫﺆﻻﺀ‪ ،‬ﻭﻣﻦ ﻳﺸﻜﻚ ﰲ ﻛﻔﺮﻫﻢ ﻓﻘﺪ ﺧـﺎﻟﻒ‬
‫ﺇﲨﺎﻋﺎﹰ ﻣﻌﻠﻮﻣﹰﺎ ﻣﺸﻬﻮﺭﹰﺍ ﻭﺗﻘﻮ‪‬ﻝ ﻋﻠﻰ ﺍﷲ ﺯﻭﺭﹰﺍ ﻭ‪‬ﺘﺎﻧﺎﹰ‪ ،‬ﻓﻘﺪ ﻇﻬﺮ ﺍﳊﻖ ﻭﺍﻧﺘﺸﺮﺕ ﺍﻟﻔﺘﺎﻭﻯ ﻭﺭﺃﻯ ﺍﻟﻨـﺎﺱ‬
‫ﺍﳋﻴﺎﻧﺎﺕ ﺟﻬﺎﺭﹰﺍ ‪‬ﺎﺭﺍ ﻓﻼ ﳎﺎﻝ ﻟﻘﻮﻝ ﻣﺘﻘﻮ‪‬ﻝ ﺃﻭ ﺗﺄﻭﻳﻞ ﻣﺘﺄﻭ‪‬ﻝ‪..‬‬
‫ﰒ ﺃﻗﻮﻝ ﻟﻜﻢ ﺃﻳﻬﺎ ﺍﻷﺣﺒﺔ‪:‬‬
‫ﺇﻥ ﻭﺟﺪﰎ ﻣﻦ ﻳﻬﻮﺩ ﻭﺃﻋﻮﺍ‪‬ﻢ ﰲ ﺍﻟﻌﺮﺍﻕ ﺃﺣﺪ‪ ،‬ﻓﻬﺆﻻﺀ ﻻ ﻳﺮﺿﻴﻨﺎ ﻓﻴﻬﻢ ﺇﻻ ﺍﻟﻘﺘﻞ ﻭﺍﻟﺼﻠﺐ‪..‬‬
‫ﻫﺆﻻﺀ ﻻ ﺗﺴﺄﻟﻮﺍ ﻓﻴﻬﻢ ﺃﺣﺪ‪ ،‬ﺍﻗﺘﻠﻮﻫﻢ ﺣﻴﺚ ﻭﺟﺪﲤﻮﻫﻢ ﻭﺍﺷﻔﻮ ﻏﻠﻴﻞ ﺻﺪﻭﺭﻧﺎ ﲟﻨﻈﺮﻫﻢ‪ ،‬ﻭﻟﺘﻜﻦ ﻣﻨـﺎﻇﺮ‬
‫ﺇﺧﻮﺍﻧﻜﻢ ﺍﳌﺴﻠﻤﲔ ﰲ ﻓﻠﺴﻄﲔ ﻧﺼﺐ ﺃﻋﻴﻨﻜﻢ‪ ،‬ﻭﺗﺬﻛﹼﺮﻭﺍ ﻛﺮﺳ ‪‬ﻲ ﺷﻴﺦ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺃﲪﺪ ﻳﺎﺳﲔ ﺭﲪـﻪ ﺍﷲ‬
‫ﻭﺗﻘﺒﻠﻪ ﰲ ﺍﻟﺸﻬﺪﺍﺀ‪ ،‬ﻭﺍﻋﻠﻤﻮﺍ ﺇﺧﻮﺍﱐ ﺃﻥ ﺍﻟﻄﺎﺋﺮﺍﺕ ﻻ ﲣﺮﺝ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻘﻂ‪ :‬ﺑـﻞ ﻛـﺜﲑ ﻣـﻦ‬
‫ﻼ‪..‬‬‫ﺍﻟﻄﺎﺋﺮﺍﺕ ﺗﻨﻄﻠﻖ ﻣﻦ ﻓﻠﺴﻄﲔ ﺑﻄﻴﺎﺭﻳﻦ ﻳﻬﻮﺩ ﺗﻘﺼﻒ ﺍﻟﻌﺮﺍﻕ ﺣﻘﺪﹰﺍ ﻭﻏ ﹰ‬
‫ﺇﱃ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺃﺑﻨﺎﺀ ﺍﳊﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺧﺎﺭﺝ ﺍﻟﻌﺮﺍﻕ‪:‬‬
‫ﺸﹰﺎ ﳍﺎ!!‬
‫ﻛﻔﺎﻛﻢ ﺿﺤﻜﹰﺎ ﻋﻠﻰ ﺃﻧﻔﺴﻜﻢ ﻭﻏ ‪‬‬
‫ﻀﺤِﻜﻮﻥ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻜﻢ!! ﻛﻔﺎﻛﻢ ﻛﻼﻣﹰﺎ ﻭﺍﺑﺪﺃﻭﺍ ﺑﺈﺭﺳﺎﻝ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺇﱃ ﺍﻟﻌﺮﺍﻕ ﻭﻓﻠﺴﻄﲔ‬ ‫ﺇﱃ ﻣﱴ ﻭﺃﻧﺘﻢ ‪‬ﺗ ‪‬‬
‫ﺯﺭﺍﻓﺎﺕ ﻭﻭﺣﺪﺍﻧﺎﹰ‪ ،‬ﻓﻼ ﻭﺍﷲ ﻻ ﻳﱰﻉ ﺍﷲ ﻫﺬﺍ ﺍﻟﺬﻝ ﻋﻦ ﺍﻷﻣﺔ ﺑﺎﳌﻨﺎﻭﺭﺍﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻟﺘﺼﺮﳛﺎﺕ ﺍﳍﺰﻟﻴـﺔ‬
‫ﺍﻟﻌﻘﻴﻤﺔ‪ ،‬ﻭﺍﷲ ﻻ ﻳﺰﻭﻝ ﻫﺬﺍ ﺍﻟﺬﻝ ﺇﻻ ﺑﺎﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺇﺭﺍﻗﺔ ﺍﻟﺪﻣﺎﺀ‪..‬‬

‫‪١٢٤‬‬
‫‪١٢٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﺇﺫﺍ ﺗﺒﺎﻳﻌﺘﻢ ﺑﺎﻟﻌﻴﻨﺔ ﻭﺃﺧﺬﰎ ﺃﺫﻧﺎﺏ ﺍﻟﺒﻘــﺮ ﻭﺭﺿﻴﺘﻢ ﺑﺎﻟﺰﺭﻉ ﻭﺗﺮﻛﺘﻢ ﺍﳉﻬﺎﺩ‬
‫ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺳﻠﻂ ﺍﷲ ﻋﻠﻴﻜﻢ ﺫﻻ ﻻ ﻳﱰﻋﻪ ﻋﻨﻜﻢ ﺣﱴ ﺗﺮﺟﻌﻮﺍ ﺍﱃ ﺩﻳﻨﻚ( ‪ -‬ﺃﻱ ﺍﳉﻬـﺎﺩ ‪] -‬ﺣـﺪﻳﺚ‬
‫ﺻﺤﻴﺢ[‪.‬‬
‫ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ‪:‬‬
‫ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺎﻧﻮﺍ ﰲ ﺻﻼﺓ ﺍﻟﻠﻴﻞ‪ :‬ﻳﻠﻌﻨﻮﻥ ﺍﻟﻜﻔﺮﺓ‪) :‬ﺍﻟﻠﻬﻢ ﻗﺎﺗﻞ ﺍﻟﻜﻔﺮﺓ ﺍﻟﺬﻳﻦ‬
‫ﻳﺼﺪﻭﻥ ﻋﻦ ﺳﺒﻴﻠﻚ ﻭﻳﻜﺬﹼﺑﻮﻥ ﺭﺳﻠﻚ ﻭﻻ ﻳﺆﻣﻨﻮﻥ ﺑﻮﻋﺪﻙ ﻭﺧﺎﻟﻒ ﺑﲔ ﻛﻠﻤﺘﻬﻢ ﻭﺃﻟﻖ ﰲ ﻗﻠﻮ‪‬ﻢ ﺍﻟﺮﻋﺐ‬
‫ﻭﺃﻟﻖ ﻋﻠﻴﻬﻢ ﺭﺟﺰﻙ ﻭﻋﺬﺍﺑﻚ ﺇﻟﻪ ﺍﳊﻖ( ]ﺻﺤﻴﺢ ﺍﺑﻦ ﺧﺰﳝﺔ[‪.‬‬
‫ﻭﺃﺫﻛﹼﺮ ﺍﳌﺴﻠﻤﲔ ﺑﻔﺘﻮﻯ ﺃﺳﺪ ﺍﻹﺳﻼﻡ ﺃﺳﺎﻣﺔ ﺣﻔﻈﻪ ﺍﷲ‪) :‬ﺃﻣﺎ ﺍﻷﻣﺮﻳﻜﻲ‪ ،‬ﻓﻬﺬﺍ ﺍﻗﺘﻠﻪ ﺣﻴﺚ ﻭﺟﺪﺗـﻪ ﻭﻻ‬
‫ﺖ ﻓﻴﻪ ﺃﺣﺪ‪.(...‬‬
‫ﺗﺴﺘﻔ ِ‬
‫ﺻ ٍﺪ{‪.‬‬
‫ﺼﺮ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻭ‪‬ﺍ ﹾﻗ ‪‬ﻌﺪ‪‬ﻭﺍ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹸﻛ ﱠﻞ ‪‬ﻣ ‪‬ﺮ ‪‬‬
‫ﺚ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ‪‬ﺗﻤ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ ‪‬ﺧﺬﹸﻭﻫ‪ ‬ﻢ ﻭ‪‬ﺍ ‪‬ﺣ ‪‬‬
‫ﲔ ‪‬ﺣ‪‬ﻴ ﹸ‬
‫ﺸ ِﺮ ِﻛ ‪‬‬
‫} ﻓﹶﺎ ﹾﻗﺘ‪‬ﻠﹸﻮﺍ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻭﺍﷲ ﺃﻋﻠﻢ‬
‫ﻭﺻﻠﻲ ﺍﻟﻠﻬﻢ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‬
‫• ﺛﺎﻧﻴﺎ – ﻋﻤﻠﻴﺎﺕ ﺍﻻﺧﺘﻄﺎﻑ ﻓﻘﺪ ﻛﺎﻥ ﻣﻦ ﺃﺳﻠﻮﺏ ﺍ‪‬ﺎﻫﺪﻳﻦ ﰲ ﺍﻟﻌﺮﺍﻕ ﻋﻤﻠﻴـﺎﺕ ﺍﺧﺘﻄـﺎﻑ‬
‫ﻋﺪﻳﺪﺓ ﻭﻣﺎ ﺯﺍﻟﺖ ﻭﺫﻟﻚ ﻷﻥ ﻓﻴﻬﺎ ﻧﻜﺎﻳﺔ ﻋﻈﻴﻤﺔ ﺑﺎﻟﻌﺪﻭ‬
‫ﻭﻛﺎﻥ ﺍ‪‬ﺎﻫﺪﻭﻥ ﻳﻬﺪﻓﻮﻥ ﻣﻦ ﻭﺭﺍﺀ ﺫﻟﻚ ﻋﺪﺓ ﺃﻣﻮﺭ ﻣﻨﻬﺎ ‪:‬‬
‫ﺃﻥ ﻳﺸﻌﺮﻭﺍ ﺍﻟﻐﺎﺯﻱ ﺍﶈﺘﻞ ﻭﻣﻦ ﻳﺘﻌﺎﻭﻥ ﻣﻌﻪ ﺃﻧﻪ ﻏﲑ ﺁﻣﻦ ﻋﻠﻰ ﻧﻔﺴﻪ ﰲ ﺃﻱ ﻣﻜﺎﻥ ﻛﺎﻥ ﰲ ﺍﻟﻌﺮﺍﻕ ﻓﻴﻌـﻮﺩ‬
‫ﺍﻟﻜﺜﲑ ﻣﻨﻬﻢ ﺇﱃ ﺑﻼﺩﻫﻢ ﻭﻫﺬﺍ ﻣﺎ ﺣﺪﺙ ﻓﻌﻼ‬
‫ﻭﻣﻨﻬﺎ ﺃ‪‬ﺎ ﻭﺳﻴﻠﺔ ﺿﻐﻂ ﻛﺒﲑﺓ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﺗﺴﺎﻋﺪ ﺃﻣﺮﻳﻜﺎ ﻓﻘﺪ ﺍﺿﻄﺮﺕ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﻟﻠﺨﺮﻭﺝ‬
‫ﻣﻦ ﺍﻟﻌﺮﺍﻕ ﺑﺴﺒﺐ ﺫﻟﻚ ﻭﺍﻟﺬﻳﻦ ﺭﻓﻀﻮﺍ ﺍﳋﺮﻭﺝ ﻛﺎﻥ ﻣﺼﲑ ﺭﻫﺎﺋﻨﻬﻢ ﺍﳌﻮﺕ ﺍﶈﺘﻢ‬
‫ﻭﻛﺬﻟﻚ ﺃﺧﺬﺕ ﺑﻌﺪﺍ ﺁﺧﺮ ﻭﻫﻲ ﺍﻹﻓﺮﺍﺝ ﻋﻦ ﺍﳌﻌﺘﻘﻠﲔ ﺳﻮﺍﺀ ﰲ ﺧﺎﺭﺝ ﺍﻟﻌﺮﺍﻕ ﺃﻭ ﺩﺍﺧﻠﻬﺎ‬
‫ﻭﻛﺬﻟﻚ ﺣﻮﻟﺖ ﻗﻀﻴﺔ ﺍﻟﻌﺮﺍﻕ ﺇﱃ ﺑﻌﺪﻫﺎ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻌﺎﳌﻲ ﻓﻘﺪ ﻛﺎﻥ ﺍﳍﺪﻑ ﻣﻦ ﺑﻌﺾ ﺍﳌﻌـﺘﻘﻠﲔ ﻫـﻮ‬
‫ﺍﻟﻀﻐﻂ ﻋﻠﻰ ﺑﻼﺩﻫﻢ ﻭﺃﻥ ﺍ‪‬ﺎﻫﺪﻳﻦ ﰲ ﺍﻟﻌﺮﺍﻕ ﻳﺘﺤﺴﺴﻮﻥ ﺁﻻﻡ ﺍﳌﺴﻠﻤﲔ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﺑﻌﻜﺲ ﺣـﺮﻭﺏ‬
‫ﺍﻟﺘﺤﺮﻳﺮ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺍﻟﱵ ﻛﺎﻧﺖ ﻛﻠﻬﺎ ﺇﻗﻠﻴﻤﻴﺔ ﲟﺎ ﻓﻴﻬﺎ ﲪﺎﺱ ﻭﺍﳉﻬﺎﺩ ﺍﻹﺳﻼﻣﻲ‬
‫ﻭﻣﻨﻬﺎ ﺍﻟﻀﻐﻂ ﻋﻠﻰ ﻓﺮﻧﺴﺎ ﰲ ﻣﺴﺄﻟﺔ ﺍﳊﺠﺎﺏ ﻭﺭﻓﻊ ﺍﻟﻈﻠﻢ ﻋﻦ ﺍﳌﺴﻠﻤﲔ ﻭﻗﺪ ﺃﺧﺬﺕ ﻫﺬﻩ ﺃﺑﻌﺎﺩﺍ ﻛـﺒﲑﺓ‬
‫ﻭﺗﺘﺎﻟﺖ ﺍﻟﺼﻴﺤﺎﺕ ﺑﺎﻹﻓﺮﺍﺝ ﻋﻦ ﺍﻟﺼﺤﻔﻴﲔ ﺍﻟﻔﺮﻧﺴﻴﲔ ﻭﺧﺎﺻﺔ ﻣﻦ ﻓﻘﻬﺎﺀ ﺍﻟﻌﺼﺮ ﻭﻣﺸﺎﻳﺦ ﺍﻟـﺼﺤﻮﺓ ﻭﺃﻥ‬
‫ﻫﺬﺍ ﻋﻤﻞ ﻻ ﻳﻘﺮﻩ ﺍﻹﺳﻼﻡ ﻭﳓﻮ ﺫﻟﻚ‬
‫ﻭﱂ ﻳﺪﺍﻓﻊ ﻫﺆﻻﺀ ﻋﻦ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺑﺘﺎﺗﺎ ﺑﻞ ﺃﺳﻠﻤﻮﻫﻢ ﻟﻠﻌﺪﻭ ﻭﺍ‪‬ﻤﻮﻫﻢ ﰲ ﺩﻳﻨﻬﻢ ﻭﻋﻤﻠﻬﻢ‬
‫ﻭﻗﺪ ﻗﻤﺖ ﺑﺎﻟﺮﺩ ﻋﻠﻴﻬﻢ ﻭﻏﲑﻱ ﻗﺎﻡ ﻛﺬﻟﻚ ﻭﺧﺎﺻﺔ ﺍﻟﻘﺮﺿﺎﻭﻱ ﻓﺮﺩﺩﺕ ﻋﻠﻴﻪ ﺭﺩﺍ ﻣﻔﺼﻼ ﺣﻮﻝ ﻋﻤﻠﻴﺎﺕ‬
‫ﺍﻻﺧﺘﻄﺎﻑ ﻭﻓﻨﺪﺕ ﺷﺒﻬﺎﺗﻪ ﺍﻟﱵ ﺍﺳﺘﻨﺪ ﺇﻟﻴﻬﺎ‬

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 ‫‪١٢٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺑﻞ ﻭﺻﻞ ﺑﻪ ﺍﻷﻣﺮ ﺇﱃ ﻳﻘﻮﻝ ﰲ ﻗﻨﺎﺓ ﺍﳉﺰﻳﺮﺓ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻣﺴﻮﻱ ﺣﺎﻟﻮ ﻣﻔﱵ ﻻ ﻳﺮﺩ ﻋﻠﻰ ﺃﺣﺪ ﻓﺮﺩﺩﺕ ﻋﻠﻴﻪ‬
‫ﲟﻘﺎﻝ ﻋﻨﻮﺍﻧﻪ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻣﻔﱵ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﺍﻟﻘﺮﺿﺎﻭﻱ ﻣﻔﱵ ﺍﳌﻨﻬﺰﻣﲔ‬
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‫ـﺰﺍﻥ ((‬
‫ـﺎﻑ ﰲ ﺍﳌﻴــ‬
‫ـﺎﺕ ﺍﻻﺧﺘﻄــ‬
‫ـﻮﻝ ﻋﻤﻠﻴــ‬
‫ـﺎﻭﻱ ﺣــ‬
‫ـﻮﻯ ﺍﻟﻘﺮﺿــ‬
‫ـﺬﻟﻚ ))ﻓﺘــ‬
‫ﻭﻛــ‬
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‫&=‪threadphp?s‬‬
‫ﺑﻞ ﻭﺻﻞ ﺍﻷﻣﺮ ‪‬ﺬﺍ ﻋﻨﺪﻣﺎ ﻋﻘﺪ ﺍﳌﺆﲤﺮ ﺍﻟﻌﺎﳌﻲ ﻟﻌﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﰲ ﺑﺮﻳﻄﺎﻧﻴﺎ ﻓﺄﻭﻝ ﺃﻣﺮ ﻳﺘﺒﺎﻩ ﲢﺮﱘ ﻋﻤﻠﻴﺎﺕ‬
‫ﺍﻻﺧﺘﻄﺎﻑ ﻣﻨﺎﺻﺮﺓ ﻷﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ‬
‫ﻓﻘﻤﺖ ﺑﺎﻟﺮﺩ ﻋﻠﻴﻬﻢ ﲟﻘﺎﻝ ﻣﻄﻮﻝ ﺑﻌﻨﻮﺍﻥ ‪:‬‬
‫)) ﺍﻟﺮﺩ ﻋﻠﻰ ﺑﻴﺎﻥ ﺍﻻﲢﺎﺩ ﺍﻟﻌﺎﳌﻲ ﻟﻌﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺣﻮﻝ ﺍﻻﺧﺘﻄﺎﻑ ((‬
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‫&=‪threadphp?s‬‬
‫ﻭﻗﺪ ﺃﻗﺮ ﲨﻴﻊ ﻣﻦ ﺃﻓﺮﺝ ﻋﻨﻬﻢ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺑﺄ‪‬ﻢ ﻋﻮﻣﻠﻮﺍ ﻣﻌﺎﻣﻠﺔ ﺣﺴﻨﺔ ﻭﻣﻨـﻬﻢ ﺍﻟـﺼﺤﻔﻴﲔ ﺍﻟﻔﺮﻧـﺴﻴﲔ‬
‫ﻭﺍﻹﻳﻄﺎﻟﻴﺘﲔ‬
‫ﻭﻫﺬﻩ ﻫﻲ ﺃﺧﻼﻕ ﺍﻹﺳﻼﻡ ﺍﳊﻘﺔ‬
‫• ‪-‬ﺛﺎﻟﺜﺎ‪ -‬ﺍﻟﻌﻠﻤﻴﺎﺕ ﺍﻻﺳﺘﺸﻬﺎﺩﻳﺔ ﻭﻛﺎﻥ ﳍﺎ ﺩﻭﺭ ﻛﺒﲑ ﺟﺪﺍ ﰲ ﺍﻟﻨﻜﺎﻳﺔ ﺑﺎﻟﻌﺪﻭ ﻭﻫﺬﻩ ﻻ ﺗﺴﺘﻄﻴﻊ‬
‫ﻗﻮﺓ ﰲ ﺍﻷﺭﺽ ﺃﻥ ﺗﻘﻒ ﰲ ﻃﺮﻳﻘﻬﺎ‬
‫ﻓﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﳝﻮﺕ ﻣﻦ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻮﻗﻮﻑ ﰲ ﻭﺟﻬﻪ ؟؟؟‬
‫ﻭﻟﻜﻦ ﻣﻊ ﺇﻗﺮﺍﺭ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﳍﺎ ﻭﻫﺬﺍ ﻫﻮ ﺍﳊﻖ ﺇﻻ ﺃﻥ ﻓﻘﻬﺎﺀ ﺍﻟﻔﻀﺎﺋﻴﺎﺕ ﻋﺎﺩﻭﺍ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻨﻘﺾ ﻭﺧﺎﺻﺔ‬
‫ﻓﻘﻬﺎﺀ ﺁﻝ ﺳﻠﻮﻝ ﻓﻘﺎﻟﻮﺍ ‪:‬‬
‫ﺇ‪‬ﺎ ﻋﻤﻠﻴﺎﺕ ﺍﻧﺘﺤﺎﺭﻳﺔ ﻭﻗﺎﻟﻮﺍ ﺇﻥ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻳﻘﺘﻠﻮﻥ ﺍﻷﺑﺮﻳﺎﺀ ﻭﺍﻷﻃﻔﺎﻝ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﺟﻞ ﺗـﺸﻮﻳﻪ ﲰﻌـﺔ‬
‫ﺍﳌﻘﺎﻭﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻌﺮﺍﻕ‬
‫ﻭﺍﻟﺼﻮﺍﺏ ﺃ‪‬ﺎ ﺟﺎﺋﺰﺓ ﺑﻞ ﻭﺍﺟﺒﺔ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻬﺎ ﻧﻜﺎﻳﺔ ﺑﺎﻟﻌﺪﻭ ﻭﻫﺬﺍ ﻣﺎ ﻧﺺ ﻋﻠﻴﻪ ﺍﻟﻔﻘﻬﺎﺀ ﻗﺪﳝﺎ ﻭﺣﺪﻳﺜﺎ ﻭﻗﺪ‬
‫ﺃﻟﻒ ﺭﺳﺎﺋﻞ ﻛﺜﲑﺓ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺍﳍﺎﻡ‬
‫ﻭﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻻﺳﺘﺸﻬﺎﺩﻳﺔ ﺑﻔﻀﻞ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﺯﺩﻳﺎﺩ ﻣﺴﺘﻤﺮ ﻭﻫﺬﺍ ﻣﺎ ﺃﲨـﻊ ﻋﻠﻴـﻪ ﻣـﻦ ﻋـﺮﻑ‬
‫ﺍﻟﺰﺭﻗﺎﻭﻱ ﻓﻘﺪ ﺭﺑﺎﻫﻢ ﻋﻠﻰ ﺣﺐ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ﻛﻤﺎ ﻓﻌﻞ ﺃﻧﺲ ﺑﻦ ﺍﻟﻨﻀﺮ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ‬
‫ﻭﻏﲑﻩ‬
‫ﺖ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ِﻝ ِﻗﺘ‪‬ﺎ ِﻝ ﺍﻟ‪‬ﻨﺒِـ ‪‬ﻰ ‪-‬‬‫ﺏ ‪‬ﻋ ‪‬ﻦ ‪‬ﺑ ‪‬ﺪ ٍﺭ ﹶﻓﻘﹶﺎ ﹶﻝ ِﻏ‪‬ﺒ ‪‬‬
‫ﺲ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ‪ -‬ﹶﺃ ﱠﻥ ‪‬ﻋ ‪‬ﻤ ‪‬ﻪ ﻏﹶﺎ ‪‬‬ ‫ﻓﻔﻲ ﺍﻟﺒﺨﺎﺭﻱ ‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ٍ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ، -‬ﹶﻟِﺌ ‪‬ﻦ ﹶﺃ ‪‬ﺷ ‪‬ﻬ ‪‬ﺪﻧِﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻣ ‪‬ﻊ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﹶﻟ‪‬ﻴ ‪‬ﺮ‪‬ﻳ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻪ ﻣ‪‬ـﺎ ﹸﺃﺟِـ ‪‬ﺪ ‪.‬‬
‫ﲔ ‪ -‬ﻭﹶﺃﺑ‪‬ـ ‪‬ﺮﹸﺃ‬
‫ﺴِﻠ ِﻤ ‪‬‬
‫ﺻ‪‬ﻨ ‪‬ﻊ ‪‬ﻫ ‪‬ﺆ ﹶﻻ ِﺀ ‪ -‬ﻳ ‪‬ﻌﻨِﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻚ ِﻣﻤ‪‬ﺎ ‪‬‬ ‫ﺱ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇﻧ‪‬ﻰ ﹶﺃ ‪‬ﻋﺘ‪ِ ‬ﺬ ‪‬ﺭ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﹶﻓﹶﻠ ِﻘ ‪‬ﻰ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﹸﺃﺣ‪ٍ ‬ﺪ ‪ ،‬ﹶﻓ ‪‬ﻬ ِﺰ ‪‬ﻡ ﺍﻟﻨ‪‬ﺎ ‪‬‬

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 ‫‪١٢٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺠ‪‬ﻨ ِﺔ‬
‫ﺴ‪‬ﻴ ِﻔ ِﻪ ﹶﻓﹶﻠ ِﻘ ‪‬ﻰ ‪‬ﺳ ‪‬ﻌ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣﻌ‪‬ﺎ ٍﺫ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ‪‬ﻳ ‪‬ﻦ ﻳ‪‬ﺎ ‪‬ﺳ ‪‬ﻌ ‪‬ﺪ ِﺇﻧ‪‬ﻰ ﹶﺃ ِﺟ ‪‬ﺪ ﺭِﻳ ‪‬ﺢ ﺍﹾﻟ ‪‬‬ ‫ﺸ ِﺮﻛﹸﻮ ﹶﻥ ‪ .‬ﹶﻓ‪‬ﺘ ﹶﻘ ‪‬ﺪ ‪‬ﻡ ِﺑ ‪‬‬
‫ﻚ ِﻣﻤ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ِﺑ ِﻪ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﻀ ‪‬ﻊ ‪‬ﻭﹶﺛﻤ‪‬ﺎﻧ‪‬ﻮ ﹶﻥ ِﻣ ‪‬ﻦ ﹶﻃ ‪‬ﻌﻨ‪‬ـ ٍﺔ‬ ‫ﻑ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻋ ‪‬ﺮﹶﻓ ‪‬ﺘ ‪‬ﻪ ﹸﺃ ‪‬ﺧ‪‬ﺘ ‪‬ﻪ ِﺑﺸ‪‬ﺎ ‪‬ﻣ ٍﺔ ﹶﺃ ‪‬ﻭ ِﺑ‪‬ﺒﻨ‪‬ﺎِﻧ ِﻪ ‪ ،‬ﻭِﺑ ِﻪ ﺑِ ‪‬‬‫ﺩ‪‬ﻭ ﹶﻥ ﹸﺃ ‪‬ﺣ ٍﺪ ‪ .‬ﹶﻓ ‪‬ﻤﻀ‪‬ﻰ ﹶﻓ ﹸﻘِﺘ ﹶﻞ ‪ ،‬ﹶﻓﻤ‪‬ﺎ ‪‬ﻋ ِﺮ ‪‬‬
‫ﺴ ‪‬ﻬ ٍﻢ ‪.‬‬
‫ﺿ ‪‬ﺮ‪‬ﺑ ٍﺔ ‪‬ﻭ ‪‬ﺭ ‪‬ﻣ‪‬ﻴ ٍﺔ ِﺑ ‪‬‬
‫‪‬ﻭ ‪‬‬
‫ﺴ ﹶﺔ ‪‬ﻋ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻳ‪‬ﻨﻈﹸـ ‪‬ﺮ ﻣ‪‬ـﺎ‬
‫ﺴ‪‬ﻴ ‪‬‬
‫ﺚ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﺑ ‪‬‬ ‫ﻚ ﻗﹶﺎ ﹶﻝ ‪‬ﺑ ‪‬ﻌ ﹶ‬‫ﺲ ‪‬ﺑ ِﻦ ﻣ‪‬ﺎِﻟ ٍ‬
‫ﻭﰲ ﻣﺴﻠﻢ ‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ِ‬
‫ﺖ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹶﻏ‪‬ﻴﺮِﻯ ‪‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻗﹶـﺎ ﹶﻝ‬ ‫ﺖ ِﻋ ‪‬ﲑ ﹶﺃﺑِﻰ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹶﻥ ﹶﻓﺠ‪‬ﺎ َﺀ ‪‬ﻭﻣ‪‬ﺎ ﻓِﻰ ﺍﹾﻟ‪‬ﺒﻴ‪ِ ‬‬ ‫ﺻﻨ‪ ‬ﻌ ‪‬‬ ‫‪‬‬
‫ﺝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‪-‬‬ ‫ﺨ ‪‬ﺮ ‪‬‬
‫ﺚ ﻗﹶﺎ ﹶﻝ ﹶﻓ ‪‬‬
‫ﺤﺪِﻳ ﹶ‬
‫ﺤ ‪‬ﺪﹶﺛ ‪‬ﻪ ﺍﹾﻟ ‪‬‬
‫ﺾ ِﻧﺴ‪‬ﺎِﺋ ِﻪ ﻗﹶﺎ ﹶﻝ ﹶﻓ ‪‬‬
‫ﹶﻻ ﹶﺃ ‪‬ﺩﺭِﻯ ﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘﹾﺜﻨ‪‬ﻰ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺴ‪‬ﺘ ﹾﺄ ِﺫﻧ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ﻓِـﻰ‬
‫ﺠ ‪‬ﻌ ﹶﻞ ِﺭﺟ‪‬ـﺎ ﹲﻝ ﻳ‪‬ـ ‪‬‬
‫ﺐ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ «‪ .‬ﹶﻓ ‪‬‬
‫ﺿﺮ‪‬ﺍ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬ﺮ ﹶﻛ ‪‬‬
‫ﹶﻓ‪‬ﺘ ﹶﻜﱠﻠ ‪‬ﻢ ﹶﻓﻘﹶﺎ ﹶﻝ » ِﺇ ﱠﻥ ﹶﻟﻨ‪‬ﺎ ﹶﻃِﻠ‪‬ﺒ ﹰﺔ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﹶﻇ ‪‬ﻬ ‪‬ﺮ ‪‬ﻩ ﺣ‪‬ﺎ ِ‬
‫ﺿﺮ‪‬ﺍ «‪ .‬ﻓﹶﺎ‪‬ﻧ ﹶﻄﹶﻠ ‪‬ﻖ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﹸﻇ ‪‬ﻬﺮ‪‬ﺍِﻧ ِﻬ ‪‬ﻢ ﻓِﻰ ‪‬ﻋ ﹾﻠ ِﻮ ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ِﺔ ﹶﻓﻘﹶﺎ ﹶﻝ » ﹶﻻ ِﺇ ﱠﻻ ‪‬ﻣ ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﹶﻇ ‪‬ﻬ ‪‬ﺮ ‪‬ﻩ ﺣ‪‬ﺎ ِ‬
‫ﺸ ِﺮﻛﹸﻮ ﹶﻥ ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬ ‫ﲔ ِﺇﻟﹶﻰ ‪‬ﺑ ‪‬ﺪ ٍﺭ ‪‬ﻭﺟ‪‬ﺎ َﺀ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺸ ِﺮ ِﻛ ‪‬‬
‫ﺻﺤ‪‬ﺎ‪‬ﺑ ‪‬ﻪ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺳ‪‬ﺒﻘﹸﻮﺍ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﻭﺳﻠﻢ‪ -‬ﻭﹶﺃ ‪‬‬
‫ﺸ ِﺮﻛﹸﻮ ﹶﻥ ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬‬ ‫ﻭﺳﻠﻢ‪ » -‬ﹶﻻ ‪‬ﻳ ﹶﻘ ‪‬ﺪ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ِﺇﻟﹶﻰ ‪‬ﺷ ‪‬ﻰ ٍﺀ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃﻛﹸﻮ ﹶﻥ ﹶﺃﻧ‪‬ﺎ ﺩ‪‬ﻭ‪‬ﻧ ‪‬ﻪ «‪ .‬ﹶﻓ ‪‬ﺪﻧ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺤﻤ‪‬ـﺎ ِﻡ‬ ‫ﺽ «‪ .‬ﻗﹶﺎ ﹶﻝ ‪‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﻋ ‪‬ﻤ‪‬ﻴ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ‪‬‬‫ﺴ ‪‬ﻤﻮ‪‬ﺍ ‪‬‬ ‫ﺿﻬ‪‬ﺎ ﺍﻟ ‪‬‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ » -‬ﻗﹸﻮﻣ‪‬ﻮﺍ ِﺇﻟﹶﻰ ‪‬ﺟ‪‬ﻨ ٍﺔ ‪‬ﻋ ‪‬ﺮ ‪‬‬
‫ﺽ ﻗﹶﺎ ﹶﻝ » ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ «‪ .‬ﻗﹶﺎ ﹶﻝ ‪‬ﺑ ٍﺦ ‪‬ﺑ ٍﺦ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﻠﱠـ ِﻪ‬ ‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ‪‬‬ ‫ﺴ ‪‬ﻤﻮ‪‬ﺍ ‪‬‬‫ﺿﻬ‪‬ﺎ ﺍﻟ ‪‬‬ ‫ﻯ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪‬ﺟﻨ‪ ‬ﹲﺔ ‪‬ﻋ ‪‬ﺮ ‪‬‬‫ﺍ َﻷ‪‬ﻧﺼ‪‬ﺎ ِﺭ ‪‬‬
‫ﻚ ‪‬ﺑ ٍﺦ ‪‬ﺑ ٍﺦ «‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻻ ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ِﺇ ﱠﻻ ‪‬ﺭﺟ‪‬ـﺎ َﺀ ﹶﺓ ﹶﺃ ﹾﻥ‬ ‫ﻚ ‪‬ﻋﻠﹶﻰ ﹶﻗ ‪‬ﻮِﻟ ‪‬‬ ‫ﺤ ِﻤﹸﻠ ‪‬‬
‫‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ » -‬ﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺠ ‪‬ﻌ ﹶﻞ ﻳ‪ ‬ﹾﺄ ﹸﻛ ﹸﻞ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻦ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ﹶﻟِﺌ ‪‬ﻦ ﹶﺃﻧ‪‬ﺎ‬
‫ﺕ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺮِﻧ ِﻪ ﹶﻓ ‪‬‬
‫ﺝ ‪‬ﺗ ‪‬ﻤﺮ‪‬ﺍ ٍ‬
‫ﻚ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫِﻠﻬ‪‬ﺎ «‪ .‬ﹶﻓﹶﺄ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﹶﺃﻛﹸﻮ ﹶﻥ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫِﻠﻬ‪‬ﺎ‪ .‬ﻗﹶﺎ ﹶﻝ » ﹶﻓِﺈ‪‬ﻧ ‪‬‬
‫ﺤﻴ‪‬ﺎﹲﺓ ﹶﻃﻮِﻳﹶﻠ ﹲﺔ ‪ -‬ﻗﹶﺎ ﹶﻝ ‪ -‬ﹶﻓ ‪‬ﺮﻣ‪‬ﻰ ِﺑﻤ‪‬ﺎ ﹶﻛﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﺘ ‪‬ﻤ ِﺮ‪ .‬ﺛﹸـ ‪‬ﻢ ﻗﹶـﺎ‪‬ﺗﹶﻠ ‪‬ﻬ ‪‬ﻢ‬ ‫ﺖ ‪‬ﺣﺘ‪‬ﻰ ﺁ ﹸﻛ ﹶﻞ ‪‬ﺗﻤ‪‬ﺮ‪‬ﺍﺗِﻰ ‪‬ﻫ ِﺬ ِﻩ ِﺇ‪‬ﻧﻬ‪‬ﺎ ﹶﻟ ‪‬‬ ‫‪‬ﺣﻴِﻴ ‪‬‬
‫‪‬ﺣﺘ‪‬ﻰ ﹸﻗِﺘ ﹶﻞ‪.‬‬
‫ﻓﻨﺮﺟﻮ ﺍﳌﺰﻳﺪ ﻣﻨﻬﺎ )) ﻳﺎ ﺃﺑﺎ ﻣﺼﻌﺐ (( ﺳﻠﻤﺖ ﳝﻴﻨﻚ‬
‫ﻷ‪‬ﺎ ﻛﻔﻴﻠﺔ ﺑﻄﺮﺩ ﺍﻟﻌﺪﻭ ﺍﻟﻐﺎﺯﻱ ﺑﻼ ﺭﺟﻌﺔ‬
‫• ‪ -‬ﺭﺍﺑﻌﺎ – ﻋﻤﻠﻴﺎﺕ ﺍﻻﻏﺘﻴﺎﻝ‬
‫ﻟﻘﺪ ﺍﺳﺘﺨﺪﻡ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺣﻔﻈﻪ ﺍﷲ ﻋﻤﻠﻴﺎﺕ ﺍﻻﻏﺘﻴﺎﻝ ﻟﺒﻌﺾ ﺍﻟﺮﻣﻮﺯ ﺍﻟﻜﺒﲑﺓ ﰲ ﺍﻟﻌﺮﺍﻕ ﻛﺎﻏﺘﻴـﺎﻝ ﺑـﺎﻗﺮ‬
‫ﺍﳊﻜﻴﻢ ﻭﻏﲑﻩ ﻭﻫﻲ ﻋﻤﻠﻴﺎﺕ ﻧﺎﺟﺤﺔ ﺟﺪﺍ ﺑﻔﻀﻞ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻭﻗﺪ ﺣﺎﻭﻝ ﻓﻘﻬﺎﺀ ﺍﻟﺴﻼﻃﲔ ﻭﲡﺎﺭ ﺍﻟﻔﻀﺎﺋﻴﺎﺕ ﺃﻥ ﻳﻨﻜﺮﻭﺍ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﻣﻦ ﺍﻟﻌﻤﻞ ﺍﻟﻌﺴﻜﺮﻱ‬
‫ﻭﻟﻜﻦ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺃﻭﻝ ﻣﻦ ﺃﻣﺮ ﺑﺎﻻﻏﺘﻴﺎﻝ ﻫﻮ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻮ ﺃﻗﻞ ﺍﻟﻘﻠﻴـﻞ ﺍﻟـﺬﻱ‬
‫ﳝﻜﻦ ﺃﻥ ﻳﻔﻌﻠﻪ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﻴﻮﻡ ﰲ ﻭﺟﻪ ﺃﻋﺪﺍﺋﻬﻢ‬
‫ﺖ ﺟ‪‬ﺎِﺑ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪-‬‬
‫ﻓﻔﻲ ﺍﻟﺒﺨﺎﺭﻱ ‪ - ٢٥١٠‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋِﻠ ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹸﻥ ﻗﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﻑ ﹶﻓِﺈﻧ‪‬ـ ‪‬ﻪ‬
‫ﺐ ‪‬ﺑ ِﻦ ﺍ َﻷﺷ‪‬ـ ‪‬ﺮ ِ‬ ‫ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﻳﻘﹸﻮ ﹸﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ » -‬ﻣ ‪‬ﻦ ِﻟ ﹶﻜ ‪‬ﻌ ِ‬
‫ﺴﹶﻠ ‪‬ﻤ ﹶﺔ ﹶﺃﻧ‪‬ﺎ ‪ .‬ﹶﻓﹶﺄﺗ‪‬ﺎ ‪‬ﻩ ﹶﻓﻘﹶـﺎ ﹶﻝ ﹶﺃ ‪‬ﺭ ‪‬ﺩﻧ‪‬ـﺎ ﹶﺃ ﹾﻥ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﺁﺫﹶﻯ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ . « -‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﻣ ‪‬‬
‫ﺏ‬
‫ﺖ ﹶﺃ ‪‬ﺟ ‪‬ﻤ ﹸﻞ ﺍﹾﻟﻌ‪‬ـ ‪‬ﺮ ِ‬‫ﻚ ِﻧﺴ‪‬ﺎ َﺀﻧ‪‬ﺎ ‪ ،‬ﻭﹶﺃ‪‬ﻧ ‪‬‬ ‫ﻒ ‪‬ﻧ ‪‬ﺮ ‪‬ﻫ‪‬ﻨ ‪‬‬
‫ﺴِﻠ ﹶﻔﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﺳﻘﹰﺎ ﹶﺃ ‪‬ﻭ ‪‬ﻭ ‪‬ﺳ ﹶﻘ‪‬ﻴ ِﻦ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍ ‪‬ﺭ ‪‬ﻫﻨ‪‬ﻮﻧِﻰ ِﻧﺴ‪‬ﺎ َﺀ ﹸﻛ ‪‬ﻢ ‪ .‬ﻗﹶﺎﻟﹸﻮﺍ ﹶﻛ‪‬ﻴ ‪‬‬ ‫‪‬ﺗ ‪‬‬
‫ﺐ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ‪ ،‬ﹶﻓ‪‬ﻴﻘﹶﺎ ﹸﻝ ﺭ‪ِ ‬ﻫ ‪‬ﻦ ِﺑ ‪‬ﻮ ‪‬ﺳ ٍﻖ ﹶﺃ ‪‬ﻭ ‪‬ﻭ ‪‬ﺳ ﹶﻘ‪‬ﻴ ِﻦ ﻫ‪‬ـﺬﹶﺍ‬
‫ﺴ ‪‬‬
‫ﻒ ‪‬ﻧ ‪‬ﺮ ‪‬ﻫ ‪‬ﻦ ﹶﺃ‪‬ﺑﻨ‪‬ﺎ َﺀﻧ‪‬ﺎ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ﻓﹶﺎ ‪‬ﺭ ‪‬ﻫﻨ‪‬ﻮﻧِﻰ ﹶﺃ‪‬ﺑﻨ‪‬ﺎ َﺀ ﹸﻛ ‪‬ﻢ ‪ .‬ﻗﹶﺎﻟﹸﻮﺍ ﹶﻛ‪‬ﻴ ‪‬‬

‫‪١٢٧‬‬
 ‫‪١٢٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺡ ‪ -‬ﹶﻓ ‪‬ﻮ ‪‬ﻋ ‪‬ﺪ ‪‬ﻩ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﺄِﺗ‪‬ﻴ ‪‬ﻪ ﹶﻓ ﹶﻘ‪‬ﺘﻠﹸﻮ ‪‬ﻩ ‪ ،‬ﹸﺛ ‪‬ﻢ ﹶﺃ‪‬ﺗﻮ‪‬ﺍ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪-‬‬
‫ﻼ‪‬‬
‫ﺴﹶ‬‫ﻸ ‪‬ﻣ ﹶﺔ ‪ -‬ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹸﻥ ‪‬ﻳ ‪‬ﻌﻨِﻰ ﺍﻟ ‪‬‬
‫ﻚ ﺍﻟ ْ‬ ‫ﻋ‪‬ﺎ ‪‬ﺭ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻭﹶﻟ ِﻜﻨ‪‬ﺎ ‪‬ﻧ ‪‬ﺮ ‪‬ﻫ‪‬ﻨ ‪‬‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﹶﻓﹶﺄ ‪‬ﺧ‪‬ﺒﺮ‪‬ﻭ ‪‬ﻩ‬
‫ﺖ ﺟ‪‬ﺎِﺑ ‪‬ﺮ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﻠﱠـ ِﻪ ‪-‬‬ ‫ﻭﰲ ﺭﻭﺍﻳﺔ ‪ - ٤٠٣٧‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋِﻠ ‪‬ﻰ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹸﻥ ﻗﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﻑ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ﹶﻗ ‪‬ﺪ‬
‫ﺐ ‪‬ﺑ ِﻦ ﺍ َﻷ ‪‬ﺷ ‪‬ﺮ ِ‬
‫ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬ﻳﻘﹸﻮ ﹸﻝ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ » -‬ﻣ ‪‬ﻦ ِﻟ ﹶﻜ ‪‬ﻌ ِ‬
‫ﺐ ﹶﺃ ﹾﻥ ﹶﺃ ﹾﻗ‪‬ﺘﹶﻠ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ » ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ « ‪ .‬ﻗﹶـﺎ ﹶﻝ‬‫ﺤ ‪‬‬ ‫ﺴﹶﻠ ‪‬ﻤ ﹶﺔ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃ‪‬ﺗ ِ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﺁﺫﹶﻯ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ « ‪ .‬ﻓﹶﻘﹶﺎ ‪‬ﻡ ‪‬ﻣ ‪‬‬
‫ﺻ ‪‬ﺪﹶﻗ ﹰﺔ ‪،‬‬ ‫ﺴﹶﻠ ‪‬ﻤ ﹶﺔ ﹶﻓﻘﹶﺎ ﹶﻝ ِﺇ ﱠﻥ ﻫ‪‬ﺬﹶﺍ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹶﻞ ﹶﻗ ‪‬ﺪ ‪‬ﺳﹶﺄﹶﻟﻨ‪‬ﺎ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﹶﻓ ﹾﺄ ﹶﺫ ﹾﻥ ﻟِﻰ ﹶﺃ ﹾﻥ ﹶﺃﻗﹸﻮ ﹶﻝ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ‪ .‬ﻗﹶﺎ ﹶﻝ » ﹸﻗ ﹾﻞ « ‪ .‬ﹶﻓﹶﺄﺗ‪‬ﺎ ‪‬ﻩ ‪‬ﻣ ‪‬‬
‫ﺐ ﹶﺃ ﹾﻥ‬
‫ﻼ ‪‬ﻧﺤِـ ‪‬‬ ‫ﻚ ‪ .‬ﻗﹶﺎ ﹶﻝ ‪‬ﻭﹶﺃ‪‬ﻳﻀ‪‬ﺎ ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ﹶﻟ‪‬ﺘ ‪‬ﻤﱡﻠ‪‬ﻨ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ ِﺇﻧ‪‬ﺎ ﹶﻗ ِﺪ ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻌ‪‬ﻨﺎ ‪‬ﻩ ﻓﹶـ ﹶ‬ ‫ﺴِﻠ ﹸﻔ ‪‬‬‫ﻚ ﹶﺃ ‪‬ﺳ‪‬ﺘ ‪‬‬ ‫‪‬ﻭِﺇ‪‬ﻧ ‪‬ﻪ ﹶﻗ ‪‬ﺪ ‪‬ﻋﻨ‪‬ﺎﻧ‪‬ﺎ ‪ ،‬ﻭِﺇﻧ‪‬ﻰ ﹶﻗ ‪‬ﺪ ﹶﺃ‪‬ﺗ‪‬ﻴ‪‬ﺘ ‪‬‬
‫ﺴِﻠ ﹶﻔﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﺳﻘﹰﺎ ‪ ،‬ﹶﺃ ‪‬ﻭ ‪‬ﻭ ‪‬ﺳ ﹶﻘ‪‬ﻴ ِﻦ ‪ -‬ﻭ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ‪‬ﻋﻤ‪‬ـﺮ‪‬ﻭ‬ ‫ﺼ ‪‬ﲑ ‪‬ﺷ ﹾﺄ‪‬ﻧ ‪‬ﻪ ‪ ،‬ﻭﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﺭ ‪‬ﺩﻧ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬‬ ‫ﻯ ‪‬ﺷ ‪‬ﻰ ٍﺀ ‪‬ﻳ ِ‬ ‫‪‬ﻧ ‪‬ﺪ ‪‬ﻋ ‪‬ﻪ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻧ‪‬ﻨ ﹸﻈ ‪‬ﺮ ِﺇﻟﹶﻰ ﹶﺃ ‪‬‬
‫ﺖ ﹶﻟ ‪‬ﻪ ﻓِﻴ ِﻪ ‪‬ﻭ ‪‬ﺳﻘﹰﺎ ﹶﺃ ‪‬ﻭ ‪‬ﻭ ‪‬ﺳ ﹶﻘ‪‬ﻴ ِﻦ ﻓﹶﻘﹶﺎ ﹶﻝ ﹸﺃﺭ‪‬ﻯ ﻓِﻴ ِﻪ ‪‬ﻭ ‪‬ﺳﻘﹰﺎ ﹶﺃ ‪‬ﻭ ‪‬ﻭ ‪‬ﺳ ﹶﻘ‪‬ﻴ ِﻦ‬ ‫ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻣ ‪‬ﺮ ٍﺓ ‪ ،‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ﹾﺬ ﹸﻛ ‪‬ﺮ ‪‬ﻭ ‪‬ﺳﻘﹰﺎ ﹶﺃ ‪‬ﻭ ﻭ‪ ‬ﺳ ﹶﻘ‪‬ﻴ ِﻦ ﹶﺃ ‪‬ﻭ ﹶﻓ ﹸﻘ ﹾﻠ ‪‬‬
‫ﺖ‬‫ﻚ ِﻧﺴ‪‬ﺎ َﺀﻧ‪‬ﺎ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬‬ ‫ﻒ ‪‬ﻧ ‪‬ﺮ ‪‬ﻫ‪‬ﻨ ‪‬‬ ‫ﻯ ‪‬ﺷﻰ‪ٍ ‬ﺀ ‪‬ﺗﺮِﻳ ‪‬ﺪ ﻗﹶﺎ ﹶﻝ ﻓﹶﺎ ‪‬ﺭ ‪‬ﻫﻨ‪‬ﻮﻧِﻰ ِﻧﺴ‪‬ﺎ َﺀ ﹸﻛ ‪‬ﻢ ‪ .‬ﻗﹶﺎﻟﹸﻮﺍ ﹶﻛ‪‬ﻴ ‪‬‬ ‫‪ -‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﻧ ‪‬ﻌ ِﻢ ﺍ ‪‬ﺭ ‪‬ﻫﻨ‪‬ﻮﻧِﻰ ‪ .‬ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃ ‪‬‬
‫ﺐ ﹶﺃﺣ‪ ‬ﺪ ‪‬ﻫ ‪‬ﻢ ‪ ،‬ﹶﻓ‪‬ﻴﻘﹶﺎ ﹸﻝ ‪‬ﺭ ِﻫ ‪‬ﻦ ِﺑ ‪‬ﻮ ‪‬ﺳ ٍﻖ ﹶﺃ ‪‬ﻭ‬ ‫ﺴ ‪‬‬ ‫ﻚ ﹶﺃ‪‬ﺑﻨ‪‬ﺎ َﺀﻧ‪‬ﺎ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﻒ ‪‬ﻧ ‪‬ﺮ ‪‬ﻫ‪‬ﻨ ‪‬‬
‫ﺏ ﻗﹶﺎ ﹶﻝ ﻓﹶﺎ ‪‬ﺭ ‪‬ﻫﻨ‪‬ﻮﻧِﻰ ﹶﺃ‪‬ﺑﻨ‪‬ﺎ َﺀ ﹸﻛ ‪‬ﻢ ‪ .‬ﻗﹶﺎﻟﹸﻮﺍ ﹶﻛ‪‬ﻴ ‪‬‬
‫ﹶﺃ ‪‬ﺟﻤ‪ ‬ﹸﻞ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ِ‬
‫ﺡ ‪ -‬ﹶﻓﻮ‪‬ﺍ ‪‬ﻋ ‪‬ﺪ ‪‬ﻩ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﺄِﺗ‪‬ﻴ ‪‬ﻪ ‪ ،‬ﹶﻓﺠ‪‬ﺎ َﺀ ‪‬ﻩ‬ ‫ﻼ‪‬‬ ‫ﺴﹶ‬‫ﻸ ‪‬ﻣ ﹶﺔ ‪ -‬ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ﹾﻔﻴ‪‬ﺎ ﹸﻥ ‪‬ﻳ ‪‬ﻌﻨِﻰ ﺍﻟ ‪‬‬ ‫ﻚ ﺍﻟ ْ‬‫‪‬ﻭ ‪‬ﺳ ﹶﻘ‪‬ﻴ ِﻦ ‪ .‬ﻫﺬﹶﺍ ﻋ‪‬ﺎﺭ‪ ‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ‪ ،‬ﻭﹶﻟ ِﻜﻨ‪‬ﺎ ‪‬ﻧ ‪‬ﺮ ‪‬ﻫ‪‬ﻨ ‪‬‬
‫ﺖ ﹶﻟ ‪‬ﻪ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃﺗ‪‬ـ ‪‬ﻪ‬‫ﺼ ِﻦ ‪ ،‬ﹶﻓ‪‬ﻨ ‪‬ﺰ ﹶﻝ ﺇِﹶﻟ‪‬ﻴ ِﻬ ‪‬ﻢ ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬
‫ﺤ ‪‬‬‫ﺐ ِﻣ ‪‬ﻦ ﺍﻟﺮ‪‬ﺿ‪‬ﺎ ‪‬ﻋ ِﺔ ‪ ،‬ﹶﻓ ‪‬ﺪﻋ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ِﺇﻟﹶﻰ ﺍﹾﻟ ِ‬ ‫ﻼ ‪‬ﻭ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ﹶﺃﺑ‪‬ﻮ ﻧ‪‬ﺎِﺋﹶﻠ ﹶﺔ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﺃﺧ‪‬ﻮ ﹶﻛ ‪‬ﻌ ٍ‬
‫ﹶﻟ‪‬ﻴ ﹰ‬
‫ﺖ‬‫ﺴﹶﻠ ‪‬ﻤ ﹶﺔ ‪ ،‬ﻭﹶﺃﺧِﻰ ﹶﺃﺑ‪‬ﻮ ﻧ‪‬ﺎِﺋﹶﻠ ﹶﺔ ‪ -‬ﻭﻗﹶﺎ ﹶﻝ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻋﻤ‪‬ـﺮٍﻭ ﻗﹶﺎﻟﹶـ ‪‬‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﺝ ﻫ‪ِ ‬ﺬ ِﻩ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ﹶﺔ ﹶﻓﻘﹶﺎ ﹶﻝ ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬‬ ‫ﺨ ‪‬ﺮ ‪‬‬
‫ﹶﺃ‪‬ﻳ ‪‬ﻦ ‪‬ﺗ ‪‬‬
‫ﺴﹶﻠ ‪‬ﻤ ﹶﺔ ‪‬ﻭ ‪‬ﺭﺿِﻴﻌِﻰ ﹶﺃﺑ‪‬ﻮ ﻧ‪‬ﺎِﺋﹶﻠ ﹶﺔ ‪ِ -‬ﺇ ﱠﻥ ﺍﹾﻟ ﹶﻜ ِﺮ ‪‬ﱘ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﺻ ‪‬ﻮﺗ‪‬ﺎ ﹶﻛﹶﺄ‪‬ﻧ ‪‬ﻪ ‪‬ﻳ ﹾﻘ ﹸﻄ ‪‬ﺮ ِﻣ‪‬ﻨ ‪‬ﻪ ﺍﻟ ‪‬ﺪ ‪‬ﻡ ‪ .‬ﻗﹶﺎ ﹶﻝ ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ﹶﺃﺧِﻰ ‪‬ﻣ ‪‬‬
‫ﹶﺃ ‪‬ﺳ ‪‬ﻤ ‪‬ﻊ ‪‬‬
‫ﺴ ﹾﻔﻴ‪‬ﺎ ﹶﻥ ﺳ‪‬ـﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ‬ ‫ﺴﹶﻠ ‪‬ﻤ ﹶﺔ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ‪‬ﺭ ‪‬ﺟﹶﻠ‪‬ﻴ ِﻦ ‪ -‬ﻗِﻴ ﹶﻞ ﻟِـ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﺏ ﻗﹶﺎ ﹶﻝ ‪‬ﻭ‪‬ﻳ ‪‬ﺪ ِﺧ ﹸﻞ ‪‬ﻣ ‪‬‬
‫ﹶﻟ ‪‬ﻮ ‪‬ﺩ ِﻋ ‪‬ﻰ ِﺇﻟﹶﻰ ﹶﻃ ‪‬ﻌ‪‬ﻨ ٍﺔ ِﺑﹶﻠ‪‬ﻴ ٍﻞ َﻷﺟ‪‬ﺎ ‪‬‬
‫ﺙ‬
‫ﺲ ‪‬ﺑ ‪‬ﻦ ‪‬ﺟ‪‬ﺒ ٍﺮ ‪ ،‬ﻭ‪‬ﺍﹾﻟﺤ‪‬ـﺎ ِﺭ ﹸ‬ ‫ﻀ ‪‬ﻬ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭ ﺟ‪‬ﺎ َﺀ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ِﺑ ‪‬ﺮ ‪‬ﺟﹶﻠ‪‬ﻴ ِﻦ ‪‬ﻭﻗﹶﺎ ﹶﻝ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ﹶﺃﺑ‪‬ﻮ ‪‬ﻋ ‪‬ﺒ ِ‬
‫‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭ ﻗﹶﺎ ﹶﻝ ‪‬ﺳﻤ‪‬ﻰ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺸ ‪‬ﻌ ِﺮ ِﻩ ﹶﻓﹶﺄﺷ‪‬ـ ‪‬ﻤ ‪‬ﻪ ‪،‬‬
‫ﺸ ٍﺮ ﻗﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭ ‪‬ﻭﺟ‪‬ﺎ َﺀ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ِﺑ ‪‬ﺮ ‪‬ﺟﹶﻠ‪‬ﻴ ِﻦ ‪ -‬ﹶﻓﻘﹶﺎ ﹶﻝ ِﺇﺫﹶﺍ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ﹶﻓِﺈﻧ‪‬ﻰ ﻗﹶﺎِﺋ ﹲﻞ ِﺑ ‪‬‬ ‫ﺱ ‪‬ﻭ ‪‬ﻋﺒ‪‬ﺎ ‪‬ﺩ ﺑ‪ ‬ﻦ ِﺑ ‪‬‬
‫‪‬ﺑ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ٍ‬
‫ﺿ ِﺮﺑ‪‬ﻮ ‪‬ﻩ ‪ .‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﻣ ‪‬ﺮ ﹰﺓ ﹸﺛ ‪‬ﻢ ﹸﺃ ِﺷ ‪‬ﻤ ﹸﻜ ‪‬ﻢ ‪ .‬ﹶﻓ‪‬ﻨ ‪‬ﺰ ﹶﻝ ِﺇﹶﻟ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻣ‪‬ﺘ ‪‬ﻮﺷ‪‬ـﺤ‪‬ﺎ‬
‫ﺖ ِﻣ ‪‬ﻦ ‪‬ﺭﹾﺃ ِﺳ ِﻪ ﹶﻓﺪ‪‬ﻭ‪‬ﻧ ﹸﻜ ‪‬ﻢ ﻓﹶﺎ ‪‬‬
‫ﹶﻓِﺈﺫﹶﺍ ‪‬ﺭﹶﺃ‪‬ﻳ‪‬ﺘﻤ‪‬ﻮﻧِﻰ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻤ ﹶﻜ ‪‬ﻨ ‪‬‬
‫ﺐ ‪ -‬ﻭﻗﹶﺎ ﹶﻝ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻋ ‪‬ﻤﺮٍﻭ ﻗﹶﺎ ﹶﻝ ِﻋﻨ‪‬ـﺪِﻯ‬ ‫ﻯ ﹶﺃ ﹾﻃ‪‬ﻴ ‪‬‬ ‫ﺖ ﻛﹶﺎﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ِﺭﳛ‪‬ﺎ ‪ -‬ﹶﺃ ‪‬‬ ‫ﺐ ‪ ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﻣ‪‬ﺎ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬ ‫‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻳ‪‬ﻨ ﹶﻔ ‪‬ﺢ ِﻣ‪‬ﻨ ‪‬ﻪ ﺭِﻳ ‪‬ﺢ ﺍﻟﻄﱢﻴ ِ‬
‫ﺸ ‪‬ﻤ ‪‬ﻪ ‪ ،‬ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬ﺷ ‪‬ﻢ‬
‫ﻚ ﻗﹶﺎ ﹶﻝ ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ ‪ ،‬ﹶﻓ ‪‬‬
‫ﺏ ﻗﹶﺎ ﹶﻝ ‪‬ﻋ ‪‬ﻤﺮ‪‬ﻭ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ‪‬ﺗ ﹾﺄ ﹶﺫ ﹸﻥ ﻟِﻰ ﹶﺃ ﹾﻥ ﹶﺃ ‪‬ﺷ ‪‬ﻢ ‪‬ﺭﹾﺃ ‪‬ﺳ ‪‬‬
‫ﺏ ‪‬ﻭﹶﺃ ﹾﻛ ‪‬ﻤ ﹸﻞ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ِ‬
‫ﹶﺃ ‪‬ﻋ ﹶﻄ ‪‬ﺮ ﻧِﺴ‪‬ﺎ ِﺀ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ِ‬
‫ﺻﺤ‪‬ﺎ‪‬ﺑ ‪‬ﻪ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ﹶﺃ‪‬ﺗ ﹾﺄ ﹶﺫ ﹸﻥ ﻟِﻰ ﻗﹶﺎ ﹶﻝ ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ ‪ .‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻤ ﹶﻜ ‪‬ﻦ ِﻣ‪‬ﻨ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ ﺩ‪‬ﻭ‪‬ﻧ ﹸﻜ ‪‬ﻢ ‪ .‬ﹶﻓ ﹶﻘ‪‬ﺘﻠﹸﻮ ‪‬ﻩ ﹸﺛ ‪‬ﻢ ﹶﺃ‪‬ﺗﻮ‪‬ﺍ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -‬ﺻـﻠﻰ ﺍﷲ‬ ‫ﹶﺃ ‪‬‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﹶﻓﹶﺄ ‪‬ﺧ‪‬ﺒﺮ‪‬ﻭ ‪‬ﻩ ‪.‬‬
‫ﻭﻗﺪ ﺃﻟﻔﺖ ﻛﺘﺐ ﻛﺜﲑﺓ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻭﺧﺎﺻﺔ ﻟﻸﺥ ﺍﻟﻔﺎﺿﻞ ﺃﰊ ﺟﻨﺪﻝ ﺍﻷﺯﺩﻱ‬
‫ﲡﺪﻫﺎ ﻫﻨﺎ‬
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‫‪w‬‬‫‪ta‬‬
‫‪w‬‬ ‫‪sa?i=٩‬‬
‫‪hedw‬‬
‫• ‪-‬ﺧﺎﻣﺴﺎ‪ -‬ﻣﻮﻗﻒ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻣﻦ ﺍﻟﺮﺍﻓﻀﺔ‬

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‫‪١٢٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻟﻘﺪ ﻛﺎﻥ ﻣﻮﻗﻔﻪ ﻭﺍﺿﺤﺎ ﻭﺻﺮﳛﺎ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ ﻓﻬﻮ ﻳﻌﻠﻢ ﻛﻴﻒ ﻃﻌﻨﻮﺍ ﺍﳌﺴﻠﻤﲔ ﰲ ﻫﲑﺍﺕ ﻣـﻦ ﺍﳋﻠـﻒ‬
‫ﻭﻛﻴﻒ ﺍﺳﺘﻘﺒﻠﻮﺍ ﺍﻷﻣﺮﻳﻜﺎﻥ ﰲ ﺍﻟﻌﺮﺍﻕ ﻭﻛﻴﻒ ﺃﺻﺒﺤﻮﺍ ﺳﺎﻋﺪﻩ ﺍﻷﳝﻦ ﻭﻣﻦ ﰒ ﻓﻼ ﻟﻘﺎﺀ ﻣﻌﻬﻢ ﺑﺘﺎﺗﺎ ﻓﻠـﻴﺲ‬
‫ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﻢ ﺇﻻ ﺣﺪ ﺍﻟﺴﻴﻒ‬
‫ﻭﻗﺪ ﻳﺴﺘﻐﺮﺏ ﺫﻟﻚ ﺑﻌﺾ ﺍﳌﻮﺗﻮﺭﻳﻦ ﳑﻦ ﺃﻋﻤﻰ ﺍﷲ ﺃﺑﺼﺎﺭﻫﻢ ﻋﻦ ﺭﺅﻳﺔ ﺍﳊﻖ‬
‫ﻳﻘﻮﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﰲ ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻋﻨﻬﻢ ‪:‬‬
‫ﻼ ﻭﻇﻠﻤﹰﺎ ‪ ،‬ﻳﻌﺎﺩﻭﻥ ﺧﻴﺎﺭ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻣﻦ ﺑﻌﺪ ﺍﻟﻨﺒﻴﲔ ‪ ،‬ﻣﻦ ﺍﻟـﺴﺎﺑﻘﲔ‬
‫ﻫﻢ ﺃﻋﻈﻢ ﺫﻭﻱ ﺍﻷﻫﻮﺍﺀ ﺟﻬ ﹰ‬
‫ﺍﻷﻭﻟﲔ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﻭﺍﻟﺬﻳﻦ ﺍﺗﺒﻌﻮﻫﻢ ﺑﺈﺣﺴﺎﻥ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﺭﺿﻮﺍ ﻋﻨﻪ – ﻭﻳﻮﺍﻟـﻮﻥ‬
‫ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﲔ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﳌﺸﺮﻛﲔ ﻭﺃﺻﻨﺎﻑ ﺍﳌﻠﺤـﺪﻳﻦ ‪ ،‬ﻛﺎﻟﻨـﺼﲑﻳﺔ ﻭﺍﻹﲰﺎﻋﻴﻠﻴـﺔ‪،‬‬
‫ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻀﺎﻟﲔ ‪ .‬ﺹ ‪ ٢٠‬ﺟـ )‪(١‬‬
‫ﻓﺘﺠﺪﻫﻢ ﺃﻭ ﻛﺜﲑﺍ ﻣﻨﻬﻢ ﺇﺫﺍ ﺍﺧﺘﺼﻢ ﺧﺼﻤﺎﻥ ﰲ ﺭ‪‬ﻢ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻟﻜﻔﺎﺭ ﻭﺍﺧﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻓﻴﻤﺎ ﺟـﺎﺀﺕ‬
‫ﺑﻪ ﺍﻷﻧﺒﻴﺎﺀ ﻓﻤﻨﻬﻢ ﻣﻦ ﺁﻣﻦ ﻭﻣﻨﻬﻢ ﻣﻦ ﻛﻔﺮ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻻﺧﺘﻼﻑ ﺑﻘﻮﻝ ﺃﻭ ﻋﻤﻞ ﻛﺎﳊﺮﻭﺏ ﺍﻟـﱵ ﺑـﲔ‬
‫ﺍﳌﺴﻠﻤﲔ ﻭﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳌﺸﺮﻛﲔ ﲡﺪﻫﻢ ﻳﻌﺎﻭﻧﻮﻥ ﺍﳌﺸﺮﻛﲔ ﻭﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻫﻞ ﺍﻟﻘﺮﺁﻥ‬
‫ﻛﻤﺎ ﻗﺪ ﺟﺮﺑﻪ ﺍﻟﻨﺎﺱ ﻣﻨﻬﻢ ﻏﲑ ﻣﺮﺓ ﰲ ﻣﺜﻞ ﺇﻋﺎﻧﺘﻬﻢ ﻟﻠﻤﺸﺮﻛﲔ ﻣﻦ ﺍﻟﺘﺮﻙ ﻭﻏﲑﻫﻢ ﻋﻠﻰ ﺃﻫـﻞ ﺍﻹﺳـﻼﻡ‬
‫ﲞﺮﺍﺳﺎﻥ ﻭﺍﻟﻌﺮﺍﻕ ﻭﺍﳉﺰﻳﺮﺓ ﻭﺍﻟﺸﺎﻡ ﻭﻏﲑ‬
‫‪ ٢١ ١‬ﺫﻟﻚ ﻭﺇﻋﺎﻧﺘﻬﻢ ﻟﻠﻨﺼﺎﺭﻯ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﺸﺎﻡ ﻭﻣﺼﺮ ﻭﻏﲑ ﺫﻟﻚ ﰲ ﻭﻗﺎﺋﻊ ﻣﺘﻌﺪﺩﺓ ﻣﻦ ﺃﻋﻈﻤﻬـﺎ‬
‫ﺍﳊﻮﺍﺩﺙ ﺍﻟﱵ ﻛﺎﻧﺖ ﰲ ﺍﻹﺳﻼﻡ ﰲ ﺍﳌﺎﺋﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻭﺍﻟﺴﺎﺑﻌﺔ ﻓﺈﻧﻪ ﳌﺎ ﻗﺪﻡ ﻛﻔﺎﺭ ﺍﻟﺘﺮﻙ ﺇﱃ ﺑﻼﺩ ﺍﻹﺳﻼﻡ ﻭﻗﺘﻞ‬
‫ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻣﺎ ﻻ ﳛﺼﻰ ﻋﺪﺩﻩ ﺇﻻ ﺭﺏ ﺍﻷﻧﺎﻡ ﻛﺎﻧﻮﺍ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻨﺎﺱ ﻋـﺪﺍﻭﺓ ﻟﻠﻤـﺴﻠﻤﲔ ﻭﻣﻌﺎﻭﻧـﺔ‬
‫ﻟﻠﻜﺎﻓﺮﻳﻦ ﻭﻫﻜﺬﺍ ﻣﻌﺎﻭﻧﺘﻬﻢ ﻟﻠﻴﻬﻮﺩ ﺃﻣﺮ ﺷﻬﲑ ﺣﱴ ﺟﻌﻠﻬﻢ ﺍﻟﻨﺎﺱ ﳍﻢ ﻛﺎﳊﻤﲑ‬
‫‪ ٢٢ ١‬ﻭﻣﻦ ﺃﻋﻈﻢ ﺧﺒﺚ ﺍﻟﻘﻠﻮﺏ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻗﻠﺐ ﺍﻟﻌﺒﺪ ﻏﻞ ﳋﻴﺎﺭ ﺍﳌﺆﻣﻨﲔ ﻭﺳﺎﺩﺍﺕ ﺃﻭﻟﻴـﺎﺀ ﺍﷲ ﺑﻌـﺪ‬
‫ﺍﻟﻨﺒﻴﲔ ﻭﳍﺬﺍ ﱂ ﳚﻌﻞ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻔﻲﺀ ﻧﺼﻴﺒﺎ ﳌﻦ ﺑﻌﺪﻫﻢ ﺇﻻ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﺭﺑﻨﺎ ﺃﻏﻔﺮ ﻟﻨـﺎ ﻭﻹﺧﻮﺍﻧﻨـﺎ‬
‫ﺍﻟﺬﻳﻦ ﺳﺒﻘﻮﻧﺎ ﺑﺎﻹﳝﺎﻥ ﻭﻻ ﲡﻌﻞ ﰲ ﻗﻠﻮﺑﻨﺎ ﻏﻼ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺭﺑﻨﺎ ﺇﻧﻚ ﺭﺀﻭﻑ ﺭﺣﻴﻢ ﺳﻮﺭﺓ ﺍﳊﺸﺮ ﻭﳍـﺬﺍ‬
‫ﻛﺎﻥ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﻟﻴﻬﻮﺩ ﻣﻦ ﺍﳌﺸﺎ‪‬ﺔ ﰲ ﺍﳋﺒﺚ ﻭﺍﺗﺒﺎﻉ ﺍﳍﻮﻯ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﺧﻼﻕ ﺍﻟﻴﻬﻮﺩ ﻭﺑﻴﻨﻬﻢ ﻭﺑـﲔ‬
‫ﺍﻟﻨﺼﺎﺭﻯ ﻣﻦ ﺍﳌﺸﺎ‪‬ﺔ ﰲ ﺍﻟﻐﻠﻮ ﻭﺍﳉﻬﻞ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﺧﻼﻕ ﺍﻟﻨﺼﺎﺭﻯ ﻣﺎ ﺃﺷﺒﻬﻮﺍ ﺑﻪ ﻫﺆﻻﺀ ﻣﻦ ﻭﺟـﻪ‬
‫ﻭﻫﺆﻻﺀ ﻣﻦ ﻭﺟﻪ ﻭﻣﺎ ﺯﺍﻝ ﺍﻟﻨﺎﺱ ﻳﺼﻔﻮ‪‬ﻢ ﺑﺬﻟﻚ ﻭﻣﻦ ﺃﺧﱪ ﺍﻟﻨﺎﺱ ‪‬ﻢ ﺍﻟﺸﻌﱯ ﻭﺃﻣﺜﺎﻟﻪ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻜﻮﻓﺔ‬
‫ﻭﻗﺪ ﺛﺒﺖ ﻋﻦ ﺍﻟﺸﻌﱯ ﺃﻧﻪ ﻗﺎﻝ ﻣﺎ ﺭﺃﻳﺖ ﺃﲪﻖ ﻣﻦ ﺍﳋﺸﺒﻴﺔ ﻟﻮ ﻛﺎﻧﻮﺍ ﻣﻦ ﺍﻟﻄﲑ ﻟﻜﺎﻧﻮﺍ ﺭﲬﺎ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻣﻦ‬
‫ﺍﻟﺒﻬﺎﺋﻢ ﻟﻜﺎﻧﻮﺍ ﲪﺮﺍ ﻭﺍﷲ ﻟﻮ ﻃﻠﺒﺖ ﻣﻨﻬﻢ ﺃﻥ‬
‫‪ ٢٣ ١‬ﳝﻠﺌﻮﺍ ﱄ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺫﻫﺒﺎ ﻋﻠﻰ ﺃﻥ ﺃﻛﺬﺏ ﻋﻠﻰ ﻋﻠﻲ ﻷﻋﻄﻮﱐ ﻭﻭﺍﷲ ﻣﺎ ﺃﻛﺬﺏ ﻋﻠﻴﻪ ﺃﺑﺪﺍ‬

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‫‪١٣٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫‪ -‬ﻭﳍﺬﺍ ﻛﺎﻥ ﲨﺎﻫﲑ ﺍﻷﻣﺔ ﻧﺎﻟﻮﺍ ﺍﳋﲑ ﺑﺪﻭﻥ ﻣﻘﺼﻮﺩ ﺍﻹﻣﺎﻣﺔ ﺍﻟﱵ ﺗﻘﻮﳍﺎ ﺍﻟﺮﺍﻓﻀﺔ ﻓﺈ‪‬ﻢ ﻳﻘﺮﻭﻥ ﺑﺄﻥ ﺍﻷﻣـﺎﻡ‬
‫ﺍﻟﺬﻱ ﻫﻮ ﺻﺎﺣﺐ ﺍﻟﺰﻣﺎﻥ ﻣﻔﻘﻮﺩ ﻻ ﻳﻨﺘﻔﻊ ﺑﻪ ﺃﺣﺪ ﻭﺃﻧﻪ ﺩﺧﻞ ﺍﻟﺴﺮﺩﺍﺏ ﺳﻨﺔ ﺳﺘﲔ ﻭﻣﺎﺋﺘﲔ ﺃﻭ ﻗﺮﻳﺒﺎ ﻣـﻦ‬
‫ﺫﻟﻚ ﻭﻫﻮ ﺍﻵﻥ ﻏﺎﺋﺐ ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻌﻤﺎﺋﺔ ﻭﲬﺴﲔ ﺳﻨﻪ ﻓﻬﻢ ﰲ ﻫﺬﻩ ﺍﳌﺪﺓ ﱂ ﻳﻨﺘﻔﻌﻮﺍ‬
‫‪ ١٢١‬ﺑﺈﻣﺎﻣﺘﻪ ﻻ ﰲ ﺩﻳﻦ ﻭﻻ ﰲ ﺩﻧﻴﺎ ﺑﻞ ﻳﻘﻮﻟﻮﻥ ﺇﻥ ﻋﻨﺪﻫﻢ ﻋﻠﻤﺎ ﻣﻨﻘﻮﻻ ﻋﻦ ﻏﲑﻩ ﻓﺈﻥ ﻛﺎﻧﺖ‬ ‫‪١‬‬
‫ﺃﻫﻢ ﻣﺴﺎﺋﻞ ﺍﻟﺪﻳﻦ ﻭﻫﻢ ﱂ ﻳﻨﺘﻔﻌﻮﺍ ﺑﺎﳌﻘﺼﻮﺩ ﻣﻨﻬﺎ ﻓﻘﺪ ﻓﺎ‪‬ﻢ ﻣﻦ ﺍﻟﺪﻳﻦ ﺃﳘﻪ ﻭﺃﺷﺮﻓﻪ ﻭﺣﻴﻨﺌﺬ ﻓﻼ ﻳﻨﺘﻔﻌـﻮﻥ‬
‫ﲟﺎ ﺣﺼﻞ ﳍﻢ ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻌﺪﻝ ﻷﻧﻪ ﻳﻜﻮﻥ ﻧﺎﻗﺼﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻣﻘﺼﻮﺩ ﺍﻹﻣﺎﻣﺔ ﻓﻴـﺴﺘﺤﻘﻮﻥ ﺍﻟﻌـﺬﺍﺏ‬
‫ﻛﻴﻒ ﻭﻫﻢ ﻳﺴﻠﻤﻮﻥ ﺃﻥ ﻣﻘﺼﻮﺩ ﺍﻹﻣﺎﻣﺔ ﺇﳕﺎ ﻫﻮ ﰲ ﺍﻟﻔﺮﻭﻉ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺃﻣﺎ ﺍﻷﺻﻮﻝ ﺍﻟﻌﻘﻠﻴﺔ ﻓﻼ ﳛﺘﺎﺝ ﻓﻴﻬﺎ‬
‫ﺇﱃ ﺍﻹﻣﺎﻡ ﻭﺗﻠﻚ ﻫﻲ ﺃﻫﻢ ﻭﺃﺷﺮﻑ ﰒ ﺑﻌﺪ ﻫﺬﺍ ﻛﻠﻪ ﻓﻘﻮﻟﻜﻢ ﰲ ﺍﻹﻣﺎﻣﺔ ﻣﻦ ﺃﺑﻌﺪ ﺍﻷﻗﻮﺍﻝ ﻋﻦ ﺍﻟـﺼﻮﺍﺏ‬
‫ﻭﻟﻮ ﱂ ﻳﻜﻦ ﻓﻴﻪ ﺇﻻ ﺃﻧﻜﻢ ﺃﻭﺟﺒﺘﻢ ﺍﻹﻣﺎﻣﺔ ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﻣﺼﻠﺤﺔ ﺍﳋﻠﻖ ﰲ ﺩﻳﻨﻬﻢ ﻭﺩﻧﻴﺎﻫﻢ ﻭﺇﻣﺎﻣﻜﻢ ﺻﺎﺣﺐ‬
‫ﺍﻟﻮﻗﺖ ﱂ ﳛﺼﻞ ﻟﻜﻢ ﻣﻦ ﺟﻬﺘﻪ ﻣﺼﻠﺤﺔ ﻻ ﰲ ﺍﻟﺪﻳﻦ ﻭﻻ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﺄﻱ ﺳﻌﻰ ﺃﺿﻞ ﻣﻦ ﺳﻌﻰ ﻣﻦ ﻳﺘﻌـﺐ‬
‫ﺍﻟﺘﻌﺐ ﺍﻟﻄﻮﻳﻞ ﻭﻳﻜﺜﺮ ﺍﻟﻘﺎﻝ ﻭﺍﻟﻘﻴﻞ ﻭﻳﻔﺎﺭﻕ ﲨﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ ﻭﻳﻠﻌﻦ ﺍﻟﺴﺎﺑﻘﲔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﻳﻌﺎﻭﻥ ﺍﻟﻜﻔـﺎﺭ‬
‫ﻭﺍﳌﻨﺎﻓﻘﲔ ﻭﳛﺘﺎﻝ ﺑﺄﻧﻮﺍﻉ ﺍﳊﻴﻞ ﻭﻳﺴﻠﻚ ﻣﺎ ﺃﻣﻜﻨﻪ ﻣﻦ ﺍﻟﺴﺒﻞ ﻭﻳﻌﺘﻀﺪ ﺑﺸﻬﻮﺩ ﺍﻟﺰﻭﺭ ﻭﻳﺪﱃ ﺃﺗﺒﺎﻋﻪ ﲝﺒـﻞ‬
‫ﺍﻟﻐﺮﻭﺭ ﻭﻳﻔﻌﻞ ﻣﺎ ﻳﻄﻮﻝ ﻭﺻﻔﻪ ﻭﻣﻘﺼﻮﺩﻩ ﺑﺬﻟﻚ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺇﻣﺎﻡ ﻳﺪﻟﻪ ﻋﻠﻰ ﺃﻣﺮ ﺍﷲ ﻭ‪‬ﻴﻪ ﻭﻳﻌﺮﻓـﻪ ﻣـﺎ‬
‫ﻳﻘﺮﺑﻪ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﰒ ﺇﻧﻪ ﳌﺎ ﻋﻠﻢ ﺍﺳﻢ ﺫﻟﻚ ﺍﻹﻣﺎﻡ ﻭﻧﺴﺒﻪ ﱂ ﻳﻈﻔﺮ ﺑﺸﻲﺀ ﻣﻦ ﻣﻄﻠﻮﺑﻪ ﻭﻻ ﻭﺻﻞ ﺇﻟﻴﻪ ﺷﻲﺀ‬
‫ﻣﻦ ﺗﻌﻠﻴﻤﻪ ﻭﺇﺭﺷﺎﺩﻩ ﻭﻻ ﺃﻣﺮﻩ ﻭﻻ ‪‬ﻴﻪ ﻭﻻ ﺣﺼﻞ ﻟﻪ‬
‫‪ ١٢٢‬ﻣﻦ ﺟﻬﺘﻪ ﻣﻨﻔﻌﺔ ﻭﻻ ﻣﺼﻠﺤﺔ ﺃﺻﻼ ﺇﻻ ﺇﺫﻫﺎﺏ ﻧﻔﺴﻪ ﻭﻣﺎﻟﻪ ﻭﻗﻄﻊ ﺍﻷﺳـﻔﺎﺭ ﻭﻃـﻮﻝ‬ ‫‪١‬‬
‫ﺍﻻﻧﺘﻈﺎﺭ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻭﻣﻌﺎﺩﺍﺓ ﺍﳉﻤﻬﻮﺭ ﻟﺪﺍﺧﻞ ﰲ ﺳﺮﺍﺩﺏ ﻟﻴﺲ ﻟﻪ ﻋﻤﻞ ﻭﻻ ﺧﻄﺎﺏ ﻭﻟﻮ ﻛﺎﻥ ﻣﻮﺟﻮﺩﺍ‬
‫ﺑﻴﻘﲔ ﳌﺎ ﺣﺼﻞ ﺑﻪ ﻣﻨﻔﻌﺔ ﳍﺆﻻﺀ ﺍﳌﺴﺎﻛﲔ ﻓﻜﻴﻒ ﻋﻘﻼﺀ ﺍﻟﻨﺎﺱ ﻳﻌﻠﻤﻮﻥ ﺃﻧﻪ ﻟﻴﺲ ﻣﻌﻬﻢ ﺇﻻ ﺍﻹﻓـﻼﺱ ﻭﺃﻥ‬
‫ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺍﻟﻌﺴﻜﺮﻱ ﱂ ﻳﻨﺴﻞ ﻭﱂ ﻳﻌﻘﺐ ﻛﻤﺎ ﺫﻛﺮ ﺫﻟﻚ ﳏﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ﻭﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﺑـﻦ‬
‫ﻗﺎﻧﻊ ﻭﻏﲑﳘﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻨﺴﺐ‬
‫ﻓﺄﺧﱪ )ﺗﻌﺎﱃ ( ﺃﻥ ﺍﻟﻌﺰﺓ ﻟﻠﻤﺆﻣﻨﲔ ﻻ ﻟﻠﻤﻨﺎﻓﻘﲔ ﻓﻌﻠﻢ ﺃﻥ ﺍﻟﻌﺰﺓ ﻭﺍﻟﻘﻮﺓ ﻛﺎﻧﺖ ﰲ ﺍﳌـﺆﻣﻨﲔ ﻭﺃﻥ ﺍﳌﻨـﺎﻓﻘﲔ‬
‫ﻛﺎﻧﻮﺍ ﺃﺫﻻﺀ ﺑﻴﻨﻬﻢ ﻓﻴﻤﺘﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﺃﻋﺰ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﳌﻨﺎﻓﻘﲔ ﺑﻞ ﺫﻟﻚ ﻳﻘﺘﻀﻰ ﺃﻥ‬
‫ﻣﻦ ﻛﺎﻥ ﺃﻋﺰ ﻛﺎﻥ ﺃﻋﻈﻢ ﺇﳝﺎﻧﺎ ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ‬
‫‪ ٤٦‬ﺍﻟﺴﺎﺑﻘﲔ ﺍﻷﻭﻟﲔ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻭﻏﲑﻫﻢ ﻛﺎﻧﻮﺍ ﺃﻋﺰ ﺍﻟﻨـﺎﺱ‬ ‫‪٢‬‬
‫ﻭﻫﺬﺍ ﻛﻠﻪ ﳑﺎ ﻳﺒﲔ ﺃﻥ ﺍﳌﻨﺎﻓﻘﲔ ﻛﺎﻧﻮﺍ ﺫﻟﻴﻠﲔ ﰲ ﺍﳌﺆﻣﻨﲔ ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﻋﺰﺍﺀ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻣﻨـﻬﻢ‬
‫ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﻣﻄﺎﺑﻖ ﻟﻠﻤﺘﺼﻔﲔ ﺑﻪ ﻣﻦ ﺍﻟﺮﺍﻓﻀﺔ ﻭﻏﲑﻫﻢ ﻭﺍﻟﻨﻔﺎﻕ ﻭﺍﻟﺰﻧﺪﻗﺔ ﰲ ﺍﻟﺮﺍﻓﻀﺔ ﺃﻛﺜﺮ ﻣﻨﻪ ﰲ‬
‫ﺳﺎﺋﺮ ﺍﻟﻄﻮﺍﺋﻒ ﺑﻞ ﻻ ﺑﺪ ﻟﻜﻞ ﻣﻨﻬﻢ ﻣﻦ ﺷﻌﺒﺔ ﻧﻔﺎﻕ ﻓﺈﻥ ﺃﺳﺎﺱ ﺍﻟﻨﻔﺎﻕ ﺍﻟﺬﻱ ﺑﲎ ﻋﻠﻴﻪ ﺍﻟﻜﺬﺏ ﻭﺃﻥ ﻳﻘﻮﻝ‬
‫ﺍﻟﺮﺟﻞ ﺑﻠﺴﺎﻧﻪ ﻣﺎ ﻟﻴﺲ ﰲ ﻗﻠﺒﻪ ﻛﻤﺎ ﺃﺧﱪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺍﳌﻨﺎﻓﻘﲔ ﺃ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ ﺑﺄﻟﺴﻨﺘﻬﻢ ﻣﺎ ﻟﻴﺲ ﰲ ﻗﻠﻮ‪‬ﻢ‬
‫ﻭﺍﻟﺮﺍﻓﻀﺔ ﲡﻌﻞ ﻫﺬﺍ ﻣﻦ ﺃﺻﻮﻝ ﺩﻳﻨﻬﺎ ﻭﺗﺴﻤﻴﻪ ﺍﻟﺘﻘﻴﺔ ﻭﲢﻜﻰ ﻫﺬﺍ ﻋﻦ ﺃﺋﻤﺔ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻳﻦ ﺑـﺮﺃﻫﻢ ﺍﷲ‬

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‫‪١٣١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻋﻦ ﺫﻟﻚ ﺣﱴ ﳛﻜﻮﺍ ﻋﻦ ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ ﺃﻧﻪ ﻗﺎﻝ ﺍﻟﺘﻘﻴﺔ ﺩﻳﲎ ﻭﺩﻳﻦ ﺁﺑﺎﺋﻲ ﻭﻗﺪ ﻧﺰﻩ ﺍﷲ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺃﻫـﻞ‬
‫ﺍﻟﺒﻴﺖ ﻭﻏﲑﻫﻢ ﻋﻦ ﺫﻟﻚ ﺑﻞ ﻛﺎﻧﻮﺍ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻨﺎﺱ ﺻﺪﻗﺎ ﻭﲢﻘﻴﻘﺎ ﻟﻺﳝﺎﻥ ﻭﻛﺎﻥ ﺩﻳﻨﻬﻢ ﺍﻟﺘﻘﻮﻯ ﻻ ﺍﻟﺘﻘﻴﺔ‬
‫ﻭﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﺘﺨﺬ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺃﻭﻟﻴﺎﺀ ﻣﻦ ﺩﻭﻥ ﺍﳌﺆﻣﻨﲔ ﻭﻣﻦ ﻳﻔﻌﻞ ﺫﻟﻚ ﻓﻠﻴﺲ ﻣـﻦ ﺍﷲ ﰲ‬
‫ﺷﻲﺀ ﺇﻻ ﺃﻥ ﺗﺘﻘﻮﺍ ﻣﻨﻬﻢ ﺗﻘﺎﺓ‬
‫‪ ٤٧‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺇﳕﺎ ﻫﻮ ﺍﻷﻣﺮ ﺑﺎﻹﺗﻘﺎﺀ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﻻ ﺍﻷﻣﺮ ﺑﺎﻟﻨﻔـﺎﻕ ﻭﺍﻟﻜـﺬﺏ ﻭﺍﷲ‬ ‫‪٢‬‬
‫ﺗﻌﺎﱃ ﻗﺪ ﺃﺑﺎﺡ ﳌﻦ ﺃﻛﺮﻩ ﻋﻠﻰ ﻛﻠﻤﺔ ﺍﻟﻜﻔﺮ ﺃﻥ ﻳﺘﻜﻠﻢ ‪‬ﺎ ﺇﺫﺍ ﻛﺎﻥ ﻗﻠﺒﻪ ﻣﻄﻤﺌﻨﺎ ﺑﺎﻹﳝﺎﻥ ﻟﻜﻦ ﱂ ﻳﻜﺮﻩ ﺃﺣﺪ‬
‫ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﺣﱴ ﺃﻥ ﺃﺑﺎ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﱂ ﻳﻜﺮﻩ ﺃﺣﺪﺍ ﻻ ﻣﻨﻬﻢ ﻭﻻ ﻣﻦ ﻏﲑﻫﻢ‬
‫ﻋﻠﻰ ﻣﺒﺎﻳﻌﺘﻪ ﻓﻀﻼ ﺃﻥ ﻳﻜﺮﻫﻬﻢ ﻋﻠﻰ ﻣﺪﺣﻪ ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ ﺑﻞ ﻛﺎﻥ ﻋﻠﻲ ﻭﻏﲑﻩ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻴـﺖ ﻳﻈﻬـﺮﻭﻥ‬
‫ﺫﻛﺮ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻬﻢ ﻭﺍﻟﺘﺮﺣﻢ ﻋﻠﻴﻬﻢ ﻭﺍﻟﺪﻋﺎﺀ ﳍﻢ ﻭﱂ ﻳﻜﻦ ﺃﺣﺪ ﻳﻜﺮﻫﻬﻢ ﻋﻠﻰ ﺷﻲﺀ ﻣﻨﻪ‬
‫ﺑﺎﺗﻔﺎﻕ ﺍﻟﻨﺎﺱ ﻭﻗﺪ ﻛﺎﻥ ﰲ ﺯﻣﻦ ﺑﲎ ﺃﻣﻴﺔ ﻭﺑﲎ ﺍﻟﻌﺒﺎﺱ ﺧﻠﻖ ﻋﻈﻴﻢ ﺩﻭﻥ ﻋﻠﻲ ﻭﻏﲑﻩ ﰲ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻘـﻮﻯ‬
‫ﻳﻜﺮﻫﻮﻥ ﻣﻨﻬﻢ ﺃﺷﻴﺎﺀ ﻭﻻ ﳝﺪﺣﻮ‪‬ﻢ ﻭﻻ ﻳﺜﻨﻮﻥ ﻋﻠﻴﻬﻢ ﻭﻻ ﻳﻘﺮﺑﻮ‪‬ﻢ ﻭﻣﻊ ﻫﺬﺍ ﱂ ﻳﻜﻦ ﻫﺆﻻﺀ ﳜﺎﻓﻮ‪‬ﻢ ﻭﱂ‬
‫ﻳﻜﻦ ﺃﺅﻟﺌﻚ ﻳﻜﺮﻫﻮ‪‬ﻢ ﻣﻊ ﺃﻥ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻛﺎﻧﻮﺍ ﺑﺎﺗﻔﺎﻕ ﺍﳋﻠﻖ‬
‫‪ ٤٨‬ﺃﺑﻌﺪ ﻋﻦ ﻗﻬﺮ ﺍﻟﻨﺎﺱ ﻭﻋﻘﻮﺑﺘﻬﻢ ﻋﻠﻰ ﻃﺎﻋﺘﻬﻢ ﻣﻦ ﻫﺆﻻﺀ ﻓﺈﺫﺍ ﱂ ﻳﻜﻦ ﺍﻟﻨﺎﺱ ﻣﻊ ﻫـﺆﻻﺀ‬ ‫‪٢‬‬
‫ﻣﻜﺮﻫﲔ ﻋﻠﻰ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﺑﺄﻟﺴﻨﺘﻬﻢ ﺧﻼﻑ ﻣﺎ ﰲ ﻗﻠﻮ‪‬ﻢ ﻓﻜﻴﻒ ﻳﻜﻮﻧﻮﻥ ﻣﻜﺮﻫﲔ ﻣﻊ ﺍﳋﻠﻔﺎﺀ ﻋﻠﻰ ﺫﻟـﻚ‬
‫ﺑﻞ ﻋﻠﻰ ﺍﻟﻜﺬﺏ ﻭﺷﻬﺎﺩﺓ ﺍﻟﺰﻭﺭ ﻭﺇﻇﻬﺎﺭ ﺍﻟﻜﻔﺮ ﻛﻤﺎ ﺗﻘﻮﻟﻪ ﺍﻟﺮﺍﻓﻀﺔ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻜﺮﻫﻬﻢ ﺃﺣﺪ ﻋﻠﻰ ﺫﻟـﻚ‬
‫ﻓﻌﻠﻢ ﺃﻥ ﻣﺎ ﺗﺘﻈﺎﻫﺮ ﺑﻪ ﺍﻟﺮﺍﻓﻀﺔ ﻫﻮ ﻣﻦ ﺑﺎﺏ ﺍﻟﻜﺬﺏ ﻭﺍﻟﻨﻔﺎﻕ ﻭﺃﻥ ﻳﻘﻮﻟﻮﺍ ﺑﺄﻟﺴﻨﺘﻬﻢ ﻣﺎ ﻟﻴﺲ ﰲ ﻗﻠـﻮ‪‬ﻢ ﻻ‬
‫ﻣﻦ ﺑﺎﺏ ﻣﺎ ﻳﻜﺮﻩ ﺍﳌﺆﻣﻦ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺘﻜﻠﻢ ﺑﺎﻟﻜﻔﺮ ﻭﻫﺆﻻﺀ ﺃﺳﺮﻯ ﺍﳌﺴﻠﻤﲔ ﰲ ﺑـﻼﺩ ﺍﻟﻜﻔـﺎﺭ ﻏﺎﻟﺒـﻬﻢ‬
‫ﻳﻈﻬﺮﻭﻥ ﺩﻳﻨﻬﻢ ﻭﺍﳋﻮﺍﺭﺝ ﻣﻊ ﺗﻈﺎﻫﺮﻫﻢ ﺑﺘﻜﻔﲑ ﺍﳉﻤﻬﻮﺭ ﻭﺗﻜﻔﲑ ﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ ﻭﻣﻦ ﻭﺍﻻﳘﺎ ﻳﺘﻈـﺎﻫﺮﻭﻥ‬
‫ﺑﺪﻳﻨﻬﻢ ﻭﺇﺫﺍ ﺳﻜﻨﻮﺍ ﺑﲔ ﺍﳉﻤﺎﻋﺔ ﺳﻜﻨﻮﺍ ﻋﻠﻰ ﺍﳌﻮﺍﻓﻘﺔ ﻭﺍﳌﺨﺎﻟﻔﺔ ﻭﺍﻟﺬﻱ ﻳﺴﻜﻦ ﰲ ﻣﺪﺍﺋﻦ ﺍﻟﺮﺍﻓـﻀﺔ ﻓـﻼ‬
‫ﻳﻈﻬﺮ ﺍﻟﺮﻓﺾ ﻭﻏﺎﻳﺘﻪ ﺇﺫﺍ ﺿﻌﻒ ﺃﻥ ﻳﺴﻜﺖ ﻋﻦ ﺫﻛﺮ ﻣﺬﻫﺒﻪ ﻻ ﳛﺘـﺎﺝ ﺃﻥ ﻳﺘﻈـﺎﻫﺮ ﺑـﺴﺒﺐ ﺍﳋﻠﻔـﺎﺀ‬
‫ﻭﺍﻟﺼﺤﺎﺑﺔ ﺇﻻ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻗﻠﻴﻼ ﻓﻜﻴﻒ ﻳﻈﻦ ﺑﻌﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻏﲑﻩ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﺃﺿﻌﻒ‬
‫ﺩﻳﻨﺎ ﻭﻗﻠﻮﺑﺎ ﻣﻦ ﺍﻷﺳﺮﻯ ﰲ ﺑﻼﺩ ﺍﻟﻜﻔﺮ ﻭﻣﻦ ﻋﻮﺍﻡ ﺃﻫﻞ‬
‫‪ ٤٩‬ﺍﻟﺴﻨﺔ ﻭﻣﻦ ﺍﻟﻨﻮﺍﺻﺐ ﻣﻊ ﺃﻧﺎ ﻗﺪ ﻋﻠﻤﻨﺎ ﺑﺎﻟﺘﻮﺍﺗﺮ ﺃﻥ ﺃﺣﺪﺍ ﱂ ﻳﻜﺮﻩ ﻋﻠﻴﺎ ﻭﻻ ﺃﻭﻻﺩﻩ ﻋﻠـﻰ‬ ‫‪٢‬‬
‫ﺫﻛﺮ ﻓﻀﺎﺋﻞ ﺍﳋﻠﻔﺎﺀ ﻭﺍﻟﺘﺮﺣﻢ ﻋﻠﻴﻬﻢ ﺑﻞ ﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ﺫﻟﻚ ﻣﻦ ﻏﲑ ﺇﻛﺮﺍﻩ ﻭﻳﻘﻮﻟﻪ ﺃﺣﺪﻫﻢ ﳋﺎﺻﺘﻪ ﻛﻤـﺎ‬
‫ﺛﺒﺖ ﺫﻟﻚ ﺑﺎﻟﻨﻘﻞ ﺍﳌﺘﻮﺍﺗﺮ ﻭﺃﻳﻀﺎ ﻓﻘﺪ ﻳﻘﺎﻝ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻭﻋﺪ ﺍﷲ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻨﻜﻢ ﻭﻋﻤﻠﻮﺍ ﺍﻟـﺼﺎﳊﺎﺕ‬
‫ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ﺇﻥ ﺫﻟﻚ ﻭﺻﻒ ﻟﻠﺠﻤﻠﺔ ﺑﻮﺻﻒ ﻳﺘﻀﻤﻦ ﺣﺎﳍﻢ ﻋﻨﺪ ﺍﻹﺟﺘﻤﺎﻉ ﻛﻘﻮﻟﻪ ﺗﻌـﺎﱃ ﻭﻣﺜﻠـﻬﻢ ﰲ‬
‫ﺍﻹﳒﻴﻞ ﻛﺰﺭﻉ ﺃﺧﺮﺝ ﺷﻄﺄﻩ ﻓﺂﺯﺭﻩ ﻓﺎﺳﺘﻐﻠﻆ ﻓﺎﺳﺘﻮﻯ ﻋﻠﻰ ﺳﻮﻗﻪ ﻳﻌﺠﺐ ﺍﻟﺰﺭﺍﻉ ﻟﻴﻐﻴﻆ ‪‬ﻢ ﺍﻟﻜﻔﺎﺭ ﺳﻮﺭﺓ‬
‫ﺍﻟﻔﺘﺢ ﻭﺍﳌﻐﻔﺮﺓ ﻭﺍﻷﺟﺮ ﰲ ﺍﻵﺧﺮﺓ ﳛﺼﻞ ﻟﻜﻞ ﻭﺍﺣﺪ ﻭﺍﺣﺪ ﻓﻼ ﺑﺪ ﺃﻥ ﻳﺘﺼﻒ ﺑﺴﺒﺐ ﺫﻟﻚ ﻭﻫﻮ ﺍﻹﳝـﺎﻥ‬
‫ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﺇﺫ ﻗﺪ ﻳﻜﻮﻥ ﰲ ﺍﳉﻤﻠﺔ ﻣﻨﺎﻓﻖ ﻭﰲ ﺍﳉﻤﻠﺔ ﻛﻞ ﻣﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺧﻄﺎﺏ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺘﻘﲔ‬

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‫‪١٣٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫‪ ٥٠‬ﻭﺍﶈﺴﻨﲔ ﻭﻣﺪﺣﻬﻢ ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻬﻢ ﻓﻬﻢ ﺃﻭﻝ ﻣﻦ ﺩﺧﻞ ﰲ ﺫﻟﻚ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﻭﺍﻓـﻀﻞ‬ ‫‪٢‬‬
‫ﻣﻦ ﺩﺧﻞ ﰲ ﺫﻟﻚ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﻛﻤﺎ ﺍﺳﺘﻔﺎﺽ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻏﲑ ﻭﺟﻪ ﺃﻧﻪ ﻗﺎﻝ ﺧﲑ‬
‫ﺍﻟﻘﺮﻭﻥ ﺍﻟﻘﺮﻥ ﺍﻟﺬﻱ ﺑﻌﺜﺖ ﻓﻴﻬﻢ ﰒ ﺍﻟﺬﻳﻦ ﻳﻠﻮ‪‬ﻢ ﰒ ﺍﻟﺬﻳﻦ ﻳﻠﻮ‪‬ﻢ‬
‫ﻓﺈﻥ ﻣﻦ ﺗﺄﻣﻞ ﺃﻣﺔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺗﺄﻣﻞ ﺃﺣﻮﺍﻝ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨـﺼﺎﺭﻯ ﻭﺍﻟـﺼﺎﺑﺌﲔ ﻭﺍ‪‬ـﻮﺱ‬
‫ﻭﺍﳌﺸﺮﻛﲔ ﺗﺒﲔ ﻟﻪ ﻣﻦ ﻓﻀﻴﻠﺔ ﻫﺬﻩ ﺍﻷﻣﺔ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻷﻣﻢ ﰲ ﺍﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻣﺎ ﻳﻀﻴﻖ ﻫـﺬﺍ‬
‫ﺍﳌﻮﺿﻊ ﻋﻦ ﺑﺴﻄﻪ ﻭﺍﻟﺼﺤﺎﺑﺔ ﺃﻛﻤﻞ ﺍﻷﻣﺔ ﰲ ﺫﻟﻚ ﺑﺪﻻﻟﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ ﻭﺍﻹﻋﺘﺒﺎﺭ ﻭﳍـﺬﺍ ﻻ‬
‫ﲡﺪ ﺃﺣﺪﺍ ﻣﻦ ﺃﻋﻴﺎﻥ ﺍﻷﻣﺔ ﺇﻻ ﻭﻫﻮ ﻣﻌﺘﺮﻑ ﺑﻔﻀﻞ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺃﻣﺜﺎﻟﻪ ﻭﲡﺪ ﻣﻦ ﻳﻨﺎﺯﻉ ﰲ ﺫﻟـﻚ‬
‫ﻛﺎﻟﺮﺍﻓﻀﺔ ﻣﻦ ﺃﺟﻬﻞ ﺍﻟﻨﺎﺱ ﻭﳍﺬﺍ ﻻ ﻳﻮﺟﺪ ﰲ ﺃﺋﻤﺔ ﺍﻟﻔﻘﻪ ﺍﻟﺬﻳﻦ ﻳﺮﺟﻊ ﺇﻟﻴﻬﻢ ﺭﺍﻓﻀﻲ ﻭﻻ ﰲ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ‬
‫ﻭﻻ ﰲ ﺃﺋﻤﺔ ﺍﻟﺰﻫﺪ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻭﻻ ﰲ ﺍﳉﻴﻮﺵ ﺍﳌﺆﻳﺪﺓ‬
‫‪ ٨١‬ﺍﳌﻨﺼﻮﺭﺓ ﺟﻴﺶ ﺭﺍﻓﻀﻲ ﻭﻻ ﰲ ﺍﳌﻠﻮﻙ ﺍﻟﺬﻳﻦ ﻧﺼﺮﻭﺍ ﺍﻹﺳﻼﻡ ﻭﺃﻗﺎﻣﻮﻩ ﻭﺟﺎﻫﺪﻭﺍ ﻋـﺪﻭﻩ‬ ‫‪٢‬‬
‫ﻣﻦ ﻫﻮ ﺭﺍﻓﻀﻲ ﻭﻻ ﰲ ﺍﻟﻮﺯﺭﺍﺀ ﺍﻟﺬﻳﻦ ﳍﻢ ﺳﲑﺓ ﳏﻤﻮﺩﺓ ﻣﻦ ﻫﻮ ﺭﺍﻓﻀﻲ ﻭﺃﻛﺜﺮ ﻣﺎ ﲡﺪ ﺍﻟﺮﺍﻓـﻀﺔ ﺇﻣـﺎ ﰲ‬
‫ﺍﻟﺰﻧﺎﺩﻗﺔ ﺍﳌﻨﺎﻓﻘﲔ ﺍﳌﻠﺤﺪﻳﻦ ﻭﺇﻣﺎ ﰲ ﺟﻬﺎﻝ ﻟﻴﺲ ﳍﻢ ﻋﻠﻢ ﻻ ﺑﺎﳌﻨﻘﻮﻻﺕ ﻭﻻ ﺑﺎﳌﻌﻘﻮﻻﺕ ﻗﺪ ﻧﺸﺄﻭﺍ ﺑﺎﻟﺒﻮﺍﺩﻱ‬
‫ﻭﺍﳉﺒﺎﻝ ﺃﻭ ﲢﻴﺰﻭﺍ ﻋﻦ ﺍﳌﺴﻠﻤﲔ ﻓﻠﻢ ﳚﺎﻟﺴﻮﺍ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻳﻦ ﻭﺇﻣﺎ ﰲ ﺫﻭﻱ ﺍﻷﻫﻮﺍﺀ ﳑﻦ ﻗﺪ ﺣﺼﻞ ﻟـﻪ‬
‫ﺑﺬﻟﻚ ﺭﻳﺎﺳﺔ ﻭﻣﺎﻝ ﺃﻭ ﻟﻪ ﻧﺴﺐ ﻳﺘﻌﺼﺐ ﻟﻪ ﻛﻔﻌﻞ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺃﻣﺎ ﻣﻦ ﻫﻮ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‬
‫ﻭﺍﻟﺪﻳﻦ ﻓﻠﻴﺲ ﰲ ﻫﺆﻻﺀ ﺭﺍﻓﻀﻲ ﻟﻈﻬﻮﺭ ﺍﳉﻬﻞ ﻭﺍﻟﻈﻠﻢ ﰲ ﻗﻮﳍﻢ ﻭﲡﺪ ﻇﻬﻮﺭ ﺍﻟﺮﻓﺾ ﰲ ﺷـﺮ ﺍﻟﻄﻮﺍﺋـﻒ‬
‫ﻛﺎﻟﻨﺼﲑﻳﺔ ﻭﺍﻹﲰﺎﻋﻴﻠﻴﺔ ﻭﺍﳌﻼﺣﺪﺓ ﺍﻟﻄﺮﻗﻴﺔ ﻭﻓﻴﻬﻢ ﻣﻦ‬
‫‪ ٨٢‬ﺍﻟﻜﺬﺏ ﻭﺍﳋﻴﺎﻧﺔ ﻭﺇﺧﻼﻑ ﺍﻟﻮﻋﺪ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﻧﻔﺎﻗﻬﻢ ﻛﻤﺎ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺍﻟـﻨﱯ‬ ‫‪٢‬‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ ﺁﻳﺔ ﺍﳌﻨﺎﻓﻖ ﺛﻼﺙ ﺇﺫﺍ ﺣﺪﺙ ﻛﺬﺏ ﻭﺃﺫﺍ ﻭﻋﺪ ﺃﺧﻠﻒ ﻭﺇﺫﺍ ﺍﺅﲤﻦ ﺧـﺎﻥ ﺯﺍﺩ‬
‫ﻣﺴﻠﻢ ﻭﺇﻥ ﺻﺎﻡ ﻭﺻﻠﻰ ﻭﺯﻋﻢ ﺃﻧﻪ ﻣﺴﻠﻢ ﻭﺃﻛﺜﺮ ﻣﺎ ﺗﻮﺟﺪ ﻫﺬﻩ ﺍﻟﺜﻼﺙ ﰲ ﻃﻮﺍﺋﻒ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﰲ ﺍﻟﺮﺍﻓﻀﺔ‬
‫‪ ٣٧٤ ٣ -‬ﻭﺃﻣﺎ ﻋﺼﻤﺔ ﺍﻷﺋﻤﺔ ﻓﻠﻢ ﻳﻘﻞ ‪‬ﺎ ﺇﻻ ﻛﻤﺎ ﻗﺎﻝ ﺍﻹﻣﺎﻣﻴﺔ ﻭﺍﻹﲰﺎﻋﻴﻠﻴﻪ ﻭﻧﺎﻫﻴﻚ ﺑﻘـﻮﻝ ﱂ‬
‫ﻳﻮﺍﻓﻘﻬﻢ ﻋﻠﻴﻪ ﺇﻻ ﺍﳌﻼﺣﺪﺓ ﺍﳌﻨﺎﻓﻘﻮﻥ ﺍﻟﺬﻳﻦ ﺷﻴﻮﺧﻬﻢ ﺍﻟﻜﺒﺎﺭ ﺃﻛﻔﺮ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﳌﺸﺮﻛﲔ ﻭﻫﺬﺍ‬
‫ﺩﺃﺏ ﺍﻟﺮﺍﻓﻀﺔ ﺩﺍﺋﻤﺎ ﻳﺘﺠﺎﻭﺯﻭﻥ ﻋﻦ ﲨﺎﻋﺔ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﳌﺸﺮﻛﲔ ﰲ ﺍﻷﻗﻮﺍﻝ ﻭﺍﳌﻮﺍﻻﺓ‬
‫ﻭﺍﳌﻌﺎﻭﻧﺔ ﻭﺍﻟﻘﺘﺎﻝ ﻭﻏﲑ ﺫﻟﻚ ﻓﻬﻞ ﻳﻮﺟﺪ ﺃﺿﻞ ﻣﻦ ﻗﻮﻡ ﻳﻌﺎﺩﻭﻥ ﺍﻟﺴﺎﺑﻘﲔ ﺍﻷﻭﻟﲔ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ‬
‫ﻭﻳﻮﺍﻟﻮﻥ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﲔ ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﱂ ﺗﺮ ﺇﱃ ﺍﻟﺬﻳﻦ ﺗﻮﻟﻮﺍ ﻗﻮﻣﺎ ﻏﻀﺐ ﺍﷲ ﻋﻠﻴﻬﻢ ﻣﺎﻫﻢ ﻣـﻨﻜﻢ‬
‫ﻭﻻ ﻣﻨﻬﻢ ﻭﳛﻠﻔﻮﻥ ﻋﻠﻰ ﺍﻟﻜﺬﺏ ﻭﻫﻢ ﻳﻌﻠﻤﻮﻥ ﺃﻋﺪ ﺍﷲ ﳍﻢ ﻋﺬﺍﺑﺎ ﺷﺪﻳﺪﺍ ﺇ‪‬ﻢ ﺳﺎﺀ ﻣﺎ ﻛـﺎﻧﻮﺍ ﻳﻌﻤﻠـﻮﻥ‬
‫ﺍﲣﺬﻭﺍ ﺃﳝﺎ‪‬ﻢ ﺟﻨﺔ ﻓﺼﺪﻭﺍ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ﻓﻠﻬﻢ ﻋﺬﺍﺏ ﻣﻬﲔ ﻟﻦ ﺗﻐﲏ ﻋﻨﻬﻢ ﺃﻣﻮﺍﳍﻢ ﻭﻻ ﺃﻭﻻﺩﻫﻢ ﻣـﻦ ﺍﷲ‬
‫ﺷﻴﺌﺎ ﺃﻭﻟﺌﻚ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺎﺭ ﻫﻢ ﻓﻴﻬﺎ ﺧﺎﻟﺪﻭﻥ ﻳﻮﻡ ﻳﺒﻌﺜﻢ ﺍﷲ ﲨﻴﻌﺎ ﻓﻴﺤﻠﻔﻮﻥ ﻟـﻪ ﻛﻤـﺎ ﳛﻠﻔـﻮﻥ ﻟﻜـﻢ‬
‫ﻭﳛﺴﺒﻮﻥ ﺃ‪‬ﻢ ﻋﻠﻰ ﺷﻲﺀ ﺃﻻ ﺃ‪‬ﻢ ﻫﻢ ﺍﻟﻜﺎﺫﺑﻮﻥ ﺍﺳﺘﺤﻮﺫ ﻋﻠﻴﻬﻢ ﺍﻟﺸﻴﻄﺎﻥ ﻓﺄﻧﺴﺎﻫﻢ ﺫﻛـﺮ ﺍﷲ ﺃﻭﻟﺌـﻚ‬

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‫‪١٣٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺣﺰﺏ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻻ ﺇﻥ ﺣﺰﺏ ﺍﻟﺸﻴﻄﺎﻥ ﻫﻢ ﺍﳋﺎﺳﺮﻭﻥ ﺇﻥ ﺍﻟﺬﻳﻦ ﳛﺎﺩﻭﻥ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻭﻟﺌﻚ ﰲ ﺍﻷﺫﻟـﲔ‬
‫ﻛﺘﺐ‬
‫‪ ٣٧٥‬ﺍﷲ ﻷﻏﻠﱭ ﺃﻧﺎ ﻭﺭﺳﻠﻲ ﺇﻥ ﺍﷲ ﻗﻮﻱ ﻋﺰﻳﺰ ﻻ ﳒﺪ ﻗﻮﻣﺎ ﻳﺆﻣﻨﻮﻥ ﺑـﺎﷲ ﻭﺍﻟﻴـﻮﻡ ﺍﻵﺧـﺮ‬ ‫‪٣‬‬
‫ﻳﻮﺍﺩﻭﻥ ﻣﻦ ﺣﺎﺩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﺁﺑﺎﺀﻫﻢ ﺃﻭ ﺃﺑﻨﺎﺀﻫﻢ ﺃﻭ ﺇﺧﻮﺍ‪‬ﻢ ﺃﻭ ﻋﺸﲑ‪‬ﻢ ﺃﻭﻟﺌـﻚ ﻛﺘـﺐ ﰲ‬
‫ﻗﻠﻮ‪‬ﻢ ﺍﻹﳝﺎﻥ ﻭﺃﻳﺪﻫﻢ ﺑﺮﻭﺡ ﻣﻨﻪ ﻭﻳﺪﺧﻠﻬﻢ ﺟﻨﺎﺕ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷ‪‬ﺎﺭ ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﻢ‬
‫ﻭﺭﺿﻮﺍ ﻋﻨﻪ ﺃﻭﻟﺌﻚ ﺣﺰﺏ ﺍﷲ ﺃﻻ ﺃﻥ ﺣﺰﺏ ﺍﷲ ﻫﻢ ﺍﳌﻔﻠﺤﻮﻥ ﺳﻮﺭﺓ ﺍ‪‬ﺎﺩﻟﺔ ﻓﻬـﺬﻩ ﺍﻵﻳـﺎﺕ ﻧﺰﻟـﺖ ﰲ‬
‫ﺍﳌﻨﺎﻓﻘﲔ ﻭﻟﻴﺲ ﺍﳌﻨﺎﻓﻘﻮﻥ ﰲ ﻃﺎﺋﻔﺔ ﺃﻛﺜﺮ ﻣﻨﻬﻢ ﰲ ﺍﻟﺮﺍﻓﻀﺔ ﺣﱴ ﺃﻧﻪ ﻟﻴﺲ ﰲ ﺍﻟﺮﻭﺍﻓﺾ ﺇﻻ ﻣﻦ ﻓﻴﻪ ﺷﻌﺒﺔ ﻣﻦ‬
‫ﺷﻌﺐ ﺍﻟﻨﻔﺎﻕ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺭﺑﻊ ﻣﻦ ﻛﻦ ﻓﻴﻪ ﻛﺎﻥ ﻣﻨﺎﻓﻘﺎ ﺧﺎﻟﺼﺎ ﻭﻣﻦ ﻛﺎﻧﺖ ﻓﻴـﻪ‬
‫ﺧﺼﻠﺔ ﻣﻨﻬﻦ ﻛﺎﻧﺖ ﻓﻴﻪ ﺧﺼﻠﺔ ﻣﻦ ﺍﻟﻨﻔﺎﻕ ﺣﱴ ﻳﺪﻋﻬﺎ ﺇﺫﺍ ﺣﺪﺙ ﻛﺬﺏ ﻭﺇﺫﺍ ﺃﺅﲤﻦ ﺧﺎﻥ ﻭﺇﺫﺍ ﻋﺎﻫﺪ ﻏﺪﺭ‬
‫ﻭﺇﺫﺍ ﺧﺎﺻﻢ ﻓﺠﺮ ﺃﺧﺮﺟﺎﻩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺗﺮﻯ ﻛﺜﲑﺍ ﻣﻨﻬﻢ ﻳﺘﻮﻟﻮﻥ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻟﺒﺌﺲ ﻣﺎ ﻗـﺪﻣﺖ ﳍـﻢ‬
‫ﺃﻧﻔﺴﻬﻢ ﺃﻥ ﺳﺨﻂ ﺍﷲ ﻋﻠﻴﻬﻢ ﻭﰲ ﺍﻟﻌﺬﺍﺏ ﻫﻢ ﺧﺎﻟﺪﻭﻥ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﺍﻟﻨﱯ ﻭﻣﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻪ ﻣـﺎ‬
‫ﺍﲣﺬﻭﻫﻢ ﺃﻭﻟﻴﺎﺀ ﻭﻟﻜﻦ ﻛﺜﲑﺍ ﻣﻨﻬﻢ ﻓﺎﺳﻘﻮﻥ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‬
‫‪ ٣٧٦‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻟﻌﻦ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻋﻠﻰ ﻟﺴﺎﻥ ﺩﺍﻭﺩ ﻭﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ ﺫﻟﻚ‬ ‫‪٣‬‬
‫ﲟﺎ ﻋﺼﻮﺍ ﻭﻛﺎﻧﻮﺍ ﻳﻌﺘﺪﻭﻥ ﻛﺎﻧﻮﺍ ﻻ ﻳﺘﻨﺎﻫﻮﻥ ﻋﻦ ﻣﻨﻜﺮ ﻓﻌﻠﻮﻩ ﻟﺒﺌﺲ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻥ ﺗﺮﻯ ﻛـﺜﲑﺍ ﻣﻨـﻬﻢ‬
‫ﻳﺘﻮﻟﻮﻥ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﻭﻫﻢ ﻏﺎﻟﺒﺎ ﻻ ﻳﺘﻨﺎﻫﻮﻥ ﻋﻦ ﻣﻨﻜﺮ ﻓﻌﻠﻮﻩ ﺑﻞ ﺩﻳﺎﺭﻫﻢ ﺃﻛﺜﺮ ﺍﻟﺒﻼﺩ ﻣﻨﻜـﺮﺍ‬
‫ﻣﻦ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻔﻮﺍﺣﺶ ﻭﻏﲑ ﺫﻟﻚ ﻭﻫﻢ ﻳﺘﻮﻟﻮﻥ ﺍﻟﻜﻔﺎﺭ ﺍﻟﺬﻳﻦ ﻏﻀﺐ ﺍﷲ ﻋﻠﻴﻬﻢ ﻓﻠﻴﺴﻮﺍ ﻣﻊ ﺍﳌـﺆﻣﻨﲔ ﻭﻻ‬
‫ﻣﻊ ﺍﻟﻜﻔﺎﺭ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﺃﱂ ﺗﺮ ﺇﱃ ﺍﻟﺬﻳﻦ ﺗﻮﻟﻮﺍ ﻗﻮﻣﺎ ﻏﻀﺐ ﺍﷲ ﻋﻠﻴﻬﻢ ﻣﺎ ﻫﻢ ﻣﻨﻜﻢ ﻭﻻ ﻣﻨﻬﻢ ﺳـﻮﺭﺓ‬
‫ﺍ‪‬ﺎﺩﻟﺔ ﻭﳍﺬﺍ ﻫﻢ ﻋﻨﺪ ﲨﺎﻫﲑ ﺍﳌﺴﻠﻤﲔ ﻧﻮﻉ ﺁﺧﺮ ﺣﱴ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﳌﺎ ﻗﺎﺗﻠﻮﻫﻢ ﺑﺎﳉﺒـﻞ ﺍﻟـﺬﻱ ﻛـﺎﻧﻮﺍ‬
‫ﻋﺎﺻﲔ ﻓﻴﻪ ﺑﺴﺎﺣﻞ ﺍﻟﺸﺎﻡ ﻳﺴﻔﻜﻮﻥ ﺩﻣﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻭﻳﺄﺧﺬﻭﻥ ﺃﻣﻮﺍﳍﻢ ﻭﻳﻘﻄﻌﻮﻥ ﺍﻟﻄﺮﻳﻖ ﺍﺳﺘﺤﻼﻻ ﻟﺬﻟﻚ‬
‫ﻭﺗﺪﻳﻨﺎ ﺑﻪ ﻓﻘﺎﺗﻠﻬﻢ ﺻﻨﻒ ﻣﻦ ﺍﻟﺘﺮﻛﻤﺎﻥ ﻓﺼﺎﺭﻭﺍ ﻳﻘﻮﻟﻮﻥ ﳓﻦ ﻣﺴﻠﻤﻮﻥ ﻓﻴﻘﻮﻟﻮﻥ ﻻ ﺃﻧﺘﻢ ﺟﻨﺲ ﺁﺧﺮ ﻓﻬـﻢ‬
‫ﺑﺴﻼﻣﺔ ﻗﻠﻮ‪‬ﻢ ﻋﻠﻤﻮﺍ ﺃ‪‬ﻢ ﺟﻨﺲ ﺁﺧﺮ ﺧﺎﺭﺟﻮﻥ ﻋﻦ ﺍﳌﺴﻠﻤﲔ ﻻﻣﺘﻴﺎﺯﻫﻢ ﻋﻨﻬﻢ‬
‫‪ ٣٧٧‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭﳛﻠﻔﻮﻥ ﻋﻠﻰ ﺍﻟﻜﺬﺏ ﻭﻫﻢ ﻳﻌﻠﻤﻮﻥ ﺳﻮﺭﺓ ﺍ‪‬ﺎﺩﻟﺔ ﻭﻫـﺬﺍ ﺣـﺎﻝ‬ ‫‪٣‬‬
‫ﺍﻟﺮﺍﻓﻀﺔ ﻭﻛﺬﻟﻚ ﺍﲣﺬﻭﺍ ﺃﳝﺎ‪‬ﻢ ﺟﻨﺔ ﻓﺼﺪﻭﺍ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ﺇﱃ ﻗﻮﻟﻪ ﻻ ﲡﺪ ﻗﻮﻣﺎ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‬
‫ﻳﻮﺍﺩﻭﻥ ﻣﻦ ﺣﺎﺩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺍﻷﻳﺔ ﺳﻮﺭﺓ ﺍ‪‬ﺎﺩﻟﺔ ﻭﻛﺜﲑ ﻣﻨﻬﻢ ﻳﻮﺍﺩ ﺍﻟﻜﻔﺎﺭ ﻣﻦ ﻭﺳﻂ ﻗﻠﺒـﻪ ﺃﻛﺜـﺮ ﻣـﻦ‬
‫ﻣﻮﺍﺩﺗﻪ ﻟﻠﻤﺴﻠﻤﲔ ﻭﳍﺬﺍ ﳌﺎ ﺧﺮﺝ ﺍﻟﺘﺮﻙ ﻭﺍﻟﻜﻔﺎﺭ ﻣﻦ ﺟﻬﺔ ﺍﳌﺸﺮﻕ ﻓﻘﺎﺗﻠﻮﺍ ﺍﳌﺴﻠﻤﲔ ﻭﺳـﻔﻜﻮﺍ ﺩﻣـﺎﺀﻫﻢ‬
‫ﺑﺒﻼﺩ ﺧﺮﺳﺎﻥ ﻭﺍﻟﻌﺮﺍﻕ ﻭﺍﻟﺸﺎﻡ ﻭﺍﳉﺰﻳﺮﺓ ﻭﻏﲑﻫﺎ ﻛﺎﻧﺖ ﺍﻟﺮﺍﻓﻀﺔ ﻣﻌﺎﻭﻧﺔ ﳍﻢ ﻋﻠﻰ ﻗﺘﺎﻝ ﺍﳌﺴﻠﻤﲔ ﻭﻭﺯﻳـﺮ‬
‫ﺑﻐﺪﺍﺩ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻌﻠﻘﻤﻲ ﻫﻮ ﻭﺃﻣﺜﺎﻟﻪ ﻛﺎﻧﻮﺍ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻨﺎﺱ ﻣﻌﺎﻭﻧﺔ ﳍﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻭﻛﺬﻟﻚ ﺍﻟـﺬﻳﻦ‬
‫ﻛﺎﻧﻮﺍ ﺑﺎﻟﺸﺎﻡ ﲝﻠﺐ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺮﺍﻓﻀﺔ ﻛﺎﻧﻮﺍ ﻣﻦ ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﻣﻌﺎﻭﻧﺔ ﳍﻢ ﻋﻠﻰ ﻗﺘﺎﻝ ﺍﳌﺴﻠﻤﲔ ﻭﻛـﺬﻟﻚ‬
‫ﺍﻟﻨﺼﺎﺭﻯ‬

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‫‪١٣٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫‪ ٣٧٨‬ﺍﻟﺬﻳﻦ ﻗﺎﺗﻠﻬﻢ ﺍﳌﺴﻠﻤﻮﻥ ﺑﺎﻟﺸﺎﻡ ﻛﺎﻧﺖ ﺍﻟﺮﺍﻓﻀﺔ ﻣﻦ ﺃﻋﻈﻢ ﺃﻋﻮﺍ‪‬ﻢ ﻭﻛـﺬﻟﻚ ﺇﺫﺍ ﺻـﺎﺭ‬ ‫‪٣‬‬
‫ﻟﻠﻴﻬﻮﺩ ﺩﻭﻟﺔ ﺑﺎﻟﻌﺮﺍﻕ ﻭﻏﲑﻩ ﺗﻜﻮﻥ ﺍﻟﺮﺍﻓﻀﺔ ﻣﻦ ﺃﻋﻈﻢ ﺃﻋﻮﺍ‪‬ﻢ ﻓﻬﻢ ﺩﺍﺋﻤﺎ ﻳﻮﺍﻟﻮﻥ ﺍﻟﻜﻔﺎﺭ ﻣﻦ ﺍﳌـﺸﺮﻛﲔ‬
‫ﻭﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﻳﻌﺎﻭﻧﻮ‪‬ﻢ ﻋﻠﻰ ﻗﺘﺎﻝ ﺍﳌﺴﻠﻤﲔ ﻭﻣﻌﺎﺩﺍ‪‬ﻢ ﰒ ﺇﻥ ﻫﺬﺍ ﺍﺩﻋﻰ ﻋﺼﻤﺔ ﺍﻷﺋﻤﺔ ﺩﻋـﻮﻯ ﱂ‬
‫ﻳﻘﻢ ﻋﻠﻴﻬﺎ ﺣﺠﺔ ﺇﻻ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺃﻥ ﺍﷲ ﱂ ﳜﻞ ﺍﻟﻌﺎﱂ ﻣﻦ ﺃﺋﻤﺔ ﻣﻌﺼﻮﻣﲔ ﳌﺎ ﰲ ﺫﻟـﻚ ﻣـﻦ ﺍﳌـﺼﻠﺤﺔ‬
‫ﻭﺍﻟﻠﻄﻒ ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺍﳌﺘﻴﻘﻦ ﺃﻥ ﻫﺬﺍ ﺍﳌﻨﺘﻈﺮ ﺍﻟﻐﺎﺋﺐ ﺍﳌﻔﻘﻮﺩ ﱂ ﳛﺼﻞ ﺑﻪ ﺷﻲﺀ ﻣﻦ ﺍﳌﺼﻠﺤﺔ ﻭﺍﻟﻠﻄﻒ ﺳﻮﺍﺀ‬
‫ﻛﺎﻥ ﻣﻴﺘﺎ ﻛﻤﺎ ﻳﻘﻮﻟﻪ ﺍﳉﻤﻬﻮﺭ ﺃﻭ ﻛﺎﻥ ﺣﻴﺎ ﻛﻤﺎ ﺗﻈﻨﻪ ﺍﻹﻣﺎﻣﻴﺔ ﻭﻛﺬﻟﻚ ﺃﺟﺪﺍﺩﻩ ﺍﳌﺘﻘﺪﻣﻮﻥ ﱂ ﳛﺼﻞ ‪‬ـﻢ‬
‫ﺷﻲﺀ ﻣﻦ ﺍﳌﺼﻠﺤﺔ ﻭﺍﻟﻠﻄﻒ ﺍﳊﺎﺻﻠﺔ ﻣﻦ ﺇﻣﺎﻡ ﻣﻌﺼﻮﻡ ﺫﻱ ﺳﻠﻄﺎﻥ ﻛﻤﺎ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‬
‫ﺑﺎﳌﺪﻳﻨﺔ ﺑﻌﺪ ﺍﳍﺠﺮﺓ ﻓﺈﻧﻪ ﻛﺎﻥ ﺇﻣﺎﻡ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻱ ﳚﺐ ﻋﻠﻴﻬﻢ ﻃﺎﻋﺘﻪ ﻭﳛﺼﻞ ﺑﺬﻟﻚ ﺳﻌﺎﺩ‪‬ﻢ ﻭﱂ ﳛـﺼﻞ‬
‫ﺑﻌﺪﻩ‬
‫‪ ٣٧٩‬ﺃﺣﺪ ﻟﻪ ﺳﻠﻄﺎﻥ ﺗﺪﻋﻰ ﻟﻪ ﺍﻟﻌﺼﻤﺔ ﺇﻻ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺯﻣﻦ ﺧﻼﻓﺘﻪ ﻭﻣـﻦ ﺍﳌﻌﻠـﻮﻡ‬ ‫‪٣‬‬
‫ﺑﺎﻟﻀﺮﻭﺭﺓ ﺃﻥ ﺣﺎﻝ ﺍﻟﻠﻄﻒ ﻭﺍﳌﺼﻠﺤﺔ ﺍﻟﱵ ﻛﺎﻥ ﺍﳌﺆﻣﻨﻮﻥ ﻓﻴﻬﺎ ﺯﻣﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺜﻼﺛﺔ ﺃﻋﻈﻢ ﻣـﻦ ﺍﻟﻠﻄـﻒ‬
‫ﻭﺍﳌﺼﻠﺤﺔ ﺍﻟﺬﻱ ﻛﺎﻥ ﰲ ﺧﻼﻓﺔ ﻋﻠﻲ ﺯﻣﻦ ﺍﻟﻘﺘﺎﻝ ﻭﺍﻟﻔﺘﻨﺔ ﻭﺍﻻﻓﺘﺮﺍﻕ ﻓﺈﺫﺍ ﱂ ﻳﻮﺟﺪ ﻣﻦ ﻳﺪﻋﻲ ﺍﻹﻣﺎﻣﻴﺔ ﻓﻴـﻪ‬
‫ﺃﻧﻪ ﻣﻌﺼﻮﻡ ﻭﺣﺼﻞ ﻟﻪ ﺳﻠﻄﺎﻥ ﲟﺒﺎﻳﻌﺔ ﺫﻱ ﺍﻟﺸﻮﻛﺔ ﺇﻻ ﻋﻠﻲ ﻭﺣﺪﻩ ﻭﻛﺎﻥ ﻣﺼﻠﺤﺔ ﺍﳌﻜﻠﻔـﲔ ﻭﺍﻟﻠﻄـﻒ‬
‫ﺍﻟﺬﻱ ﺣﺼﻞ ﳍﻢ ﰲ ﺩﻳﻨﻬﻢ ﻭﺩﻧﻴﺎﻫﻢ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﺃﻗﻞ ﻣﻨﻪ ﰲ ﺯﻣﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺜﻼﺛﺔ ﻋﻠﻢ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺃﻥ ﻣﺎ‬
‫ﻳﺪﻋﻮﻧﻪ ﻣﻦ ﺍﻟﻠﻄﻒ ﻭﺍﳌﺼﻠﺤﺔ ﺍﳊﺎﺻﻠﺔ ﺑﺎﻷﺋﻤﺔ ﺍﳌﻌﺼﻮﻣﲔ ﺑﺎﻃﻞ ﻗﻄﻌﺎ ﻭﻫﻮ ﻣﻦ ﺟﻨﺲ ﺍﳍـﺪﻯ ﻭﺍﻹﳝـﺎﻥ‬
‫ﺍﻟﺬﻱ ﻳﺪﻋﻰ ﰲ ﺭﺟﺎﻝ ﺍﻟﻐﻴﺐ ﲜﺒﻞ ﻟﺒﻨﺎﻥ ﻭﻏﲑﻩ ﻣﻦ ﺍﳉﺒﺎﻝ ﻣﺜﻞ ﺟﺒﻞ ﻗﺎﺳﻴﻮﻥ ﺑﺪﻣﺸﻖ ﻭﻣﻐﺎﺭﺓ ﺍﻟﺪﻡ ﻭﺟﺒﻞ‬
‫ﺍﻟﻔﺘﺢ ﲟﺼﺮ ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﳉﺒﺎﻝ ﻭﺍﻟﻐﲑﺍﻥ ﻓﺈﻥ‬
‫‪ ٣٨٠‬ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ ﻳﺴﻜﻨﻬﺎ ﺍﳉﻦ ﻭﻳﻜﻮﻥ ‪‬ﺎ ﺍﻟﺸﻴﺎﻃﲔ ﻭﻳﺘﺮﺍﺀﻭﻥ ﺃﺣﻴﺎﻧﺎ ﻟﺒﻌﺾ ﺍﻟﻨﺎﺱ ﻭﻳﻐﻴﺒﻮﻥ‬ ‫‪٣‬‬
‫ﻋﻦ ﺍﻷﺑﺼﺎﺭ ﰲ ﺃﻛﺜﺮ ﺍﻷﻭﻗﺎﺕ ﻓﻴﻈﻦ ﺍﳉﻬﺎﻝ ﺃ‪‬ﻢ ﺭﺟﺎﻝ ﻣﻦ ﺍﻹﻧﺲ ﻭﺇﳕﺎ ﻫﻢ ﺭﺟﺎﻝ ﻣﻦ ﺍﳉﻦ ﻛﻤﺎ ﻗـﺎﻝ‬
‫ﺗﻌﺎﱃ ﻭﺃﻧﻪ ﻛﺎﻥ ﺭﺟﺎﻝ ﻣﻦ ﺍﻹﻧﺲ ﻳﻌﻮﺫﻭﻥ ﺑﺮﺟﺎﻝ ﻣﻦ ﺍﳉﻦ ﻓﺰﺍﺩﻭﻫﻢ ﺭﻫﻘﺎ ﺳﻮﺭﺓ ﺍﳉﻦ ﻭﻫﺆﻻﺀ ﻳﺆﻣﻦ ‪‬ﻢ‬
‫ﻭﲟﻦ ﻳﻨﺘﺤﻠﻬﻢ ﻣﻦ ﺍﳌﺸﺎﻳﺦ ﻃﻮﺍﺋﻒ ﺿﺎﻟﻮﻥ ﻟﻜﻦ ﺍﳌﺸﺎﻳﺦ ﺍﻟﺬﻳﻦ ﻳﻨﺘﺤﻠﻮﻥ ﺭﺟﺎﻝ ﺍﻟﻐﻴﺐ ﻻ ﳛﺼﻞ ‪‬ﻢ ﻣـﻦ‬
‫ﺍﻟﻔﺴﺎﺩ ﻣﺎ ﳛﺼﻞ ﺑﺎﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﺍﻹﻣﺎﻡ ﺍﳌﻌﺼﻮﻡ ﺑﻞ ﺍﳌﻔﺴﺪﺓ ﻭﺍﻟﺸﺮ ﺍﳊﺎﺻﻞ ﰲ ﻫﺆﻻﺀ ﺃﻛﺜﺮ ﻓﺈ‪‬ﻢ ﻳﺪﻋﻮﻥ‬
‫ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺇﻣﺎﻡ ﻣﻌﺼﻮﻡ ﻭﻻ ﻳﻮﺟﺪ ﳍﻢ ﺃﺋﻤﺔ ﺫﻭﻭ ﺳﻴﻒ ﻳﺴﺘﻌﻴﻨﻮﻥ ‪‬ﻢ ﺇﻻ ﻛﺎﻓﺮ ﺃﻭ ﻓﺎﺳﻖ ﺃﻭ ﻣﻨـﺎﻓﻖ ﺃﻭ‬
‫ﺟﺎﻫﻞ ﻻ ﲣﺮﺝ ﺭﺅﻭﺳﻬﻢ ﻋﻦ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﻭﺍﻹﲰﺎﻋﻴﻠﻴﺔ ﺷﺮ ﻣﻨﻬﻢ ﻓﺈ‪‬ﻢ ﻳﺪﻋﻮﻥ ﺇﱃ ﺍﻹﻣـﺎﻡ ﺍﳌﻌـﺼﻮﻡ‬
‫ﻭﻣﻨﺘﻬﻰ ﺩﻋﻮ‪‬ﻢ ﺇﱃ ﺭﺟﺎﻝ ﻣﻼﺣﺪﺓ ﻣﻨﺎﻓﻘﲔ ﻓﺴﺎﻕ ﻭﻣﻨﻬﻢ ﻣﻦ ﻫﻮ ﺷﺮ ﰲ ﺍﻟﺒﺎﻃﻦ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨـﺼﺎﺭﻯ‬
‫ﻓﺎﻟﺪﺍﻋﻮﻥ ﺇﱃ ﺍﳌﻌﺼﻮﻡ ﻻ ﻳﺪﻋﻮﻥ ﺇﱃ ﺳﻠﻄﺎﻥ ﻣﻌﺼﻮﻡ ﺑﻞ ﺇﱃ ﺳﻠﻄﺎﻥ ﻛﻔﻮﺭ ﺃﻭ ﻇﻠﻮﻡ ﻭﻫﺬﺍ ﺃﻣﺮ ﻣـﺸﻬﻮﺭ‬
‫ﻳﻌﺮﻓﻪ ﻛﻞ ﻣﻦ ﻟﻪ ﺧﱪﺓ ﺑﺄﺣﻮﺍﳍﻢ ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭﺃﻃﻴﻌﻮﺍ ﺍﻟﺮﺳﻮﻝ ﻭﺃﻭﱄ‬
‫‪ ٣٨١‬ﺍﻷﻣﺮ ﻣﻨﻜﻢ ﻓﺈﻥ ﺗﻨﺎﺯﻋﺘﻢ ﰲ ﺷﻲﺀ ﻓﺮﺩﻭﻩ ﺇﱃ ﺍﷲ ﻭﺍﻟﺮﺳﻮﻝ ﺇﻥ ﻛﻨﺘﻢ ﺗﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ‬ ‫‪٣‬‬
‫ﺍﻵﺧﺮ ﻭﺫﻟﻚ ﺧﲑ ﻭﺃﺣﺴﻦ ﺗﺄﻭﻳﻼ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﻓﺄﻣﺮ ﺍﷲ ﺍﳌﺆﻣﻨﲔ ﻋﻨﺪ ﺍﻟﺘﻨﺎﺯﻉ ﺑﺎﻟﺮﺩ ﺇﱃ ﺍﷲ ﻭﺍﻟﺮﺳﻮﻝ ﻭﻟﻮ‬

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‫‪١٣٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻛﺎﻥ ﻟﻠﻨﺎﺱ ﻣﻌﺼﻮﻡ ﻏﲑ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻷﻣﺮﻫﻢ ﺑﺎﻟﺮﺩ ﺇﻟﻴﻪ ﻓﺪﻝ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻣﻌﺼﻮﻡ‬
‫ﺇﻻ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺼﻞ ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﻭﱂ ﳚﻌﻠﻮﺍ ﺍﻷﺋﻤﺔ ﳏﺼﻮﺭﻳﻦ‬
‫‪ -‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭﳛﻠﻔﻮﻥ ﻋﻠﻰ ﺍﻟﻜﺬﺏ ﻭﻫﻢ ﻳﻌﻠﻤﻮﻥ ﺳﻮﺭﺓ ﺍ‪‬ﺎﺩﻟﺔ ﻭﻫﺬﺍ ﺣﺎﻝ ﺍﻟﺮﺍﻓﻀﺔ ﻭﻛﺬﻟﻚ ﺍﲣـﺬﻭﺍ‬
‫ﺃﳝﺎ‪‬ﻢ ﺟﻨﺔ ﻓﺼﺪﻭﺍ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ﺇﱃ ﻗﻮﻟﻪ ﻻ ﲡﺪ ﻗﻮﻣﺎ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻳﻮﺍﺩﻭﻥ ﻣﻦ ﺣـﺎﺩ ﺍﷲ‬
‫ﻭﺭﺳﻮﻟﻪ ﺍﻵﻳﺔ ﺳﻮﺭﺓ ﺍ‪‬ﺎﺩﻟﺔ ﻭﻛﺜﲑ ﻣﻨﻬﻢ ﻳﻮﺍﺩ ﺍﻟﻜﻔﺎﺭ ﻣﻦ ﻭﺳﻂ ﻗﻠﺒﻪ ﺃﻛﺜﺮ ﻣﻦ ﻣﻮﺍﺩﺗﻪ ﻟﻠﻤﺴﻠﻤﲔ ﻭﳍﺬﺍ ﳌﺎ‬
‫ﺧﺮﺝ ﺍﻟﺘﺮﻙ ﻭﺍﻟﻜﻔﺎﺭ ﻣﻦ ﺟﻬﺔ ﺍﳌﺸﺮﻕ ﻓﻘﺎﺗﻠﻮﺍ ﺍﳌﺴﻠﻤﲔ ﻭﺳﻔﻜﻮﺍ ﺩﻣﺎﺀﻫﻢ ﺑﺒﻼﺩ ﺧﺮﺳﺎﻥ ﻭﺍﻟﻌﺮﺍﻕ ﻭﺍﻟﺸﺎﻡ‬
‫ﻭﺍﳉﺰﻳﺮﺓ ﻭﻏﲑﻫﺎ ﻛﺎﻧﺖ ﺍﻟﺮﺍﻓﻀﺔ ﻣﻌﺎﻭﻧﺔ ﳍﻢ ﻋﻠﻰ ﻗﺘﺎﻝ ﺍﳌﺴﻠﻤﲔ ﻭﻭﺯﻳﺮ ﺑﻐﺪﺍﺩ ﺍﳌﻌﺮﻭﻑ ﺑـﺎﻟﻌﻠﻘﻤﻲ ﻫـﻮ‬
‫ﻭﺃﻣﺜﺎﻟﻪ ﻛﺎﻧﻮﺍ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻨﺎﺱ ﻣﻌﺎﻭﻧﺔ ﳍﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻭﻛﺬﻟﻚ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﺑﺎﻟﺸﺎﻡ ﲝﻠﺐ ﻭﻏﲑﻫﺎ ﻣﻦ‬
‫ﺍﻟﺮﺍﻓﻀﺔ ﻛﺎﻧﻮﺍ ﻣﻦ ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﻣﻌﺎﻭﻧﺔ ﳍﻢ ﻋﻠﻰ ﻗﺘﺎﻝ ﺍﳌﺴﻠﻤﲔ ﻭﻛﺬﻟﻚ ﺍﻟﻨﺼﺎﺭﻯ‬
‫‪ ٣٧٨‬ﺍﻟﺬﻳﻦ ﻗﺎﺗﻠﻬﻢ ﺍﳌﺴﻠﻤﻮﻥ ﺑﺎﻟﺸﺎﻡ ﻛﺎﻧﺖ ﺍﻟﺮﺍﻓﻀﺔ ﻣﻦ ﺃﻋﻈﻢ ﺃﻋﻮﺍ‪‬ﻢ ﻭﻛـﺬﻟﻚ ﺇﺫﺍ ﺻـﺎﺭ‬ ‫‪٣‬‬
‫ﻟﻠﻴﻬﻮﺩ ﺩﻭﻟﺔ ﺑﺎﻟﻌﺮﺍﻕ ﻭﻏﲑﻩ ﺗﻜﻮﻥ ﺍﻟﺮﺍﻓﻀﺔ ﻣﻦ ﺃﻋﻈﻢ ﺃﻋﻮﺍ‪‬ﻢ ﻓﻬﻢ ﺩﺍﺋﻤﺎ ﻳﻮﺍﻟﻮﻥ ﺍﻟﻜﻔﺎﺭ ﻣﻦ ﺍﳌـﺸﺮﻛﲔ‬
‫ﻭﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﻳﻌﺎﻭﻧﻮ‪‬ﻢ ﻋﻠﻰ ﻗﺘﺎﻝ ﺍﳌﺴﻠﻤﲔ ﻭﻣﻌﺎﺩﺍ‪‬ﻢ‬
‫‪ -‬ﺩﻉ ﻣﺎ ﻳﺴﻤﻊ ﻭﻳﻨﻘﻞ ﻋﻤﻦ ﺧﻼ ﻓﻠﻴﻨﻈﺮ ﻛﻞ ﻋﺎﻗﻞ ﻓﻴﻤﺎ ﳛﺪﺙ ﰲ ﺯﻣﺎﻧﻪ ﻭﻣﺎ ﻳﻘﺮﺏ ﻣﻦ ﺯﻣﺎﻧﻪ ﻣﻦ ﺍﻟﻔﱳ‬
‫ﻭﺍﻟﺸﺮﻭﺭ ﻭﺍﻟﻔﺴﺎﺩ ﰲ ﺍﻹﺳﻼﻡ ﻓﺈﻧﻪ ﳚﺪ ﻣﻌﻈﻢ ﺫﻟﻚ ﻣﻦ ﻗﺒﻞ ﺍﻟﺮﺍﻓﻀﺔ ﻭﲡﺪﻫﻢ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻨﺎﺱ ﻓﺘﻨﺎ ﻭﺷﺮﺍ‬
‫ﻭﺃ‪‬ﻢ ﻻ ﻳﻘﻌﺪﻭﻥ ﻋﻤﺎ ﳝﻜﻨﻬﻢ ﻣﻦ ﺍﻟﻔﱳ ﻭﺍﻟﺸﺮ ﻭﺇﻳﻘﺎﻉ ﺍﻟﻔﺴﺎﺩ ﺑﲔ ﺍﻷﻣﺔ ﻭﳓﻦ ﻧﻌﺮﻑ ﺑﺎﻟﻌﻴﺎﻥ ﻭﺍﻟﺘـﻮﺍﺗﺮ‬
‫ﺍﻟﻌﺎﻡ ﻭﻣﺎ ﻛﺎﻥ ﰲ ﺯﻣﺎﻧﻨﺎ ﻣﻦ ﺣﲔ ﺧﺮﺝ ﺟﻨﻜﺰﺧﺎﻥ ﻣﻠﻚ ﺍﻟﺘﺮﻙ ﺍﻟﻜﻔﺎﺭ ﻭﻣﺎ ﺟﺮﻯ ﰲ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻟـﺸﺮ‬
‫ﻓﻼ ﻳﺸﻚ ﻋﺎﻗﻞ ﺃﻥ ﺍﺳﺘﻴﻼﺀ ﺍﻟﻜﻔﺎﺭ ﺍﳌﺸﺮﻛﲔ ﺍﻟﺬﻳﻦ ﻻ ﻳﻘﺮﻭﻥ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ ﻭﻻ ﺑﻐﲑﻫﺎ ﻣﻦ ﺍﳌﺒﺎﱐ ﺍﳋﻤـﺲ‬
‫ﻭﻻ ﻳﺼﻮﻣﻮﻥ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻭﻻ ﳛﺠﻮﻥ ﺍﻟﺒﻴﺖ ﺍﻟﻌﺘﻴﻖ ﻭﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﻻ ﲟﻼﺋﻜﺘﻪ ﻭﻻ ﺑﻜﺘﺒﻪ ﻭﺭﺳـﻠﻪ‬
‫ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‬
‫‪ ٣٧٣‬ﻭﺃﻋﻠﻢ ﻣﻦ ﻓﻴﻬﻢ ﻭﺃﺩﻳﻦ ﻣﺸﺮﻙ ﻳﻌﺒﺪ ﺍﻟﻜﻮﺍﻛﺐ ﻭﺍﻷﻭﺛﺎﻥ ﻭﻏﺎﻳﺘﻪ ﺃﻥ ﻳﻜﻮﻥ ﺳـﺎﺣﺮﺍ ﺃﻭ‬ ‫‪٦‬‬
‫ﻛﺎﻫﻨﺎ ﻟﻪ ﺭﺋﻲ ﻣﻦ ﺍﳉﻦ ﻭﻓﻴﻬﻢ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻔﻮﺍﺣﺶ ﻣﺎ ﻫﻢ ﺑﻪ ﺷﺮ ﻣﻦ ﺍﻟﻜﻬﺎﻥ ﺍﻟﺬﻳﻦ ﻳﻜﻮﻧﻮﻥ ﰲ ﺍﻟﻌﺮﺏ‬
‫ﻓﻼ ﻳﺸﻚ ﻋﺎﻗﻞ ﺃﻥ ﺍﺳﺘﻴﻼﺀ ﻣﺜﻞ ﻫﺆﻻﺀ ﻋﻠﻰ ﺑﻼﺩ ﺍﻹﺳﻼﻡ ﻭﻋﻠﻰ ﺃﻗﺎﺭﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻣﻦ ﺑﲏ ﻫﺎﺷﻢ ﻛﺬﺭﻳﺔ ﺍﻟﻌﺒﺎﺱ ﻭﻏﲑﻫﻢ ﺑﺎﻟﻘﺘﻞ ﻭﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ ﻭﺳﱯ ﺍﻟﻨﺴﺎﺀ ﻭﺍﺳﺘﺤﻼﻝ ﻓﺮﻭﺟﻬﻦ ﻭﺳـﱯ‬
‫ﺍﻟﺼﺒﻴﺎﻥ ﻭﺍﺳﺘﻌﺒﺎﺩﻫﻢ ﻭﺇﺧﺮﺍﺟﻬﻢ ﻋﻦ ﺩﻳﻦ ﺍﷲ ﺇﱃ ﺍﻟﻜﻔﺮ ﻭﻗﺘﻞ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻳﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺼﻼﺓ‬
‫ﻭﺗﻌﻈﻴﻢ ﺑﻴﻮﺕ ﺍﻷﺻﻨﺎﻡ ﺍﻟﱵ ﻳﺴﻤﻮ‪‬ﺎ ﺍﻟﺒﺬﺧﺎﻧﺎﺕ ﻭﺍﻟﺒﻴﻊ ﻭﺍﻟﻜﻨﺎﺋﺲ ﻋﻠﻰ ﺍﳌﺴﺎﺟﺪ ﻭﺭﻓﻊ ﺍﳌﺸﺮﻛﲔ ﻭﺃﻫـﻞ‬
‫ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﻟﻨﺼﺎﺭﻯ ﻭﻏﲑﻫﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﲝﻴﺚ ﻳﻜﻮﻥ ﺍﳌﺸﺮﻛﻮﻥ ﻭﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺃﻋﻈﻢ ﻋﺰﺍ ﻭﺃﻧﻔـﺬ‬
‫ﻛﻠﻤﺔ ﻭﺃﻛﺜﺮ ﺣﺮﻣﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺃﻣﺜﺎﻝ ﺫﻟﻚ ﳑﺎ ﻻ ﻳﺸﻚ ﻋﺎﻗﻞ ﺃﻥ ﻫﺬﺍ ﺃﺿﺮ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻗﺘﺎﻝ‬
‫ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﻭﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫﺍ ﺭﺃﻯ ﻣﺎ ﺟﺮﻯ ﻋﻠﻰ ﺃﻣﺘﻪ ﻣﻦ ﻫﺬﺍ ﻛﺎﻥ ﻛﺮﺍﻫﺘﻪ ﻟﻪ‬
‫ﻭﻏﻀﺒﻪ ﻣﻨﻪ ﺃﻋﻈﻢ ﻣﻦ ﻛﺮﺍﻫﺘﻪ ﻹﺛﻨﲔ ﻣﺴﻠﻤﲔ ﺗﻘﺎﺗﻼ ﻋﻠﻰ ﺍﳌﻠﻚ ﻭﱂ ﻳﺴﺐ‬

‫‪١٣٥‬‬
‫‪١٣٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫‪ ٣٧٤‬ﺃﺣﺪﳘﺎ ﺣﺮﱘ ﺍﻵﺧﺮ ﻭﻻ ﻧﻔﻊ ﻛﺎﻓﺮﺍ ﻭﻻ ﺃﺑﻄﻞ ﺷﻴﺌﺎ ﻣﻦ ﺷـﺮﺍﺋﻊ ﺍﻹﺳـﻼﻡ ﺍﳌﺘـﻮﺍﺗﺮﺓ‬ ‫‪٦‬‬
‫ﻭﺷﻌﺎﺋﺮﻩ ﺍﻟﻈﺎﻫﺮﺓ ﰒ ﻣﻊ ﻫﺬﺍ ﺍﻟﺮﺍﻓﻀﺔ ﻳﻌﺎﻭﻧﻮﻥ ﺃﻭﻟﺌﻚ ﺍﻟﻜﻔﺎﺭ ﻭﻳﻨﺼﺮﻭ‪‬ﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻛﻤﺎ ﻗﺪ ﺷﺎﻫﺪﻩ‬
‫ﺍﻟﻨﺎﺱ ﳌﺎ ﺩﺧﻞ ﻫﻮﻻﻛﻮ ﻣﻠﻚ ﺍﻟﻜﻔﺎﺭ ﺍﻟﺘﺮﻙ ﺍﻟﺸﺎﻡ ﺳﻨﺔ ﲦﺎﻥ ﻭﲬﺴﲔ ﻭﺳﺘﻤﺎﺋﺔ ﻓﺈﻥ ﺍﻟﺮﺍﻓﻀﺔ ﺍﻟﺬﻳﻦ ﻛـﺎﻧﻮﺍ‬
‫ﺑﺎﻟﺸﺎﻡ ﺑﺎﳌﺪﺍﺋﻦ ﻭﺍﻟﻌﻮﺍﺻﻢ ﻣﻦ ﺃﻫﻞ ﺣﻠﺐ ﻭﻣﺎ ﺣﻮﳍﺎ ﻭﻣﻦ ﺃﻫﻞ ﺩﻣﺸﻖ ﻭﻣﺎ ﺣﻮﳍﺎ ﻭﻏﲑﻫﻢ ﻛـﺎﻧﻮﺍ ﻣـﻦ‬
‫ﺃﻋﻈﻢ ﺍﻟﻨﺎﺱ ﺃﻧﺼﺎﺭﺍ ﻭﺃﻋﻮﺍﻧﺎ ﻋﻠﻰ ﺇﻗﺎﻣﺔ ﻣﻠﻜﻪ ﻭﺗﻨﻔﻴﺬ ﺃﻣﺮﻩ ﰲ ﺯﻭﺍﻝ ﻣﻠﻚ ﺍﳌﺴﻠﻤﲔ ﻭﻫﻜﺬﺍ ﻳﻌﺮﻑ ﺍﻟﻨـﺎﺱ‬
‫ﻋﺎﻣﺔ ﻭﺧﺎﺻﺔ ﻣﺎ ﻛﺎﻥ ﺑﺎﻟﻌﺮﺍﻕ ﳌﺎ ﻗﺪﻡ ﻫﻮﻻﻛﻮﻥ ﺇﱃ ﺍﻟﻌﺮﺍﻕ ﻭﻗﺘﻞ ﺍﳋﻠﻴﻔﺔ ﻭﺳﻔﻚ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺪﻣﺎﺀ ﻣـﺎﻻ‬
‫ﳛﺼﻴﻪ ﺇﻻ ﺍﷲ ﻓﻜﺎﻥ ﻭﺯﻳﺮ ﺍﳋﻠﻴﻔﺔ ﺍﺑﻦ ﺍﻟﻌﻠﻘﻤﻲ ﻭﺍﻟﺮﺍﻓﻀﺔ ﻫﻢ ﺑﻄﺎﻧﺘﻪ ﺍﻟﺬﻳﻦ ﺃﻋﺎﻧﻮﻩ ﻋﻠﻰ ﺫﻟﻚ ﺑﺄﻧﻮﺍﻉ ﻛﺜﲑﺓ‬
‫ﺑﺎﻃﻨﺔ ﻭﻇﺎﻫﺮﺓ ﻳﻄﻮﻝ ﻭﺻﻔﻬﺎ ﻭﻫﻜﺬﺍ ﺫﻛﺮ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻣﻊ ﺟﻨﻜﺰﺧﺎﻥ ﻭﻗﺪ ﺭﺁﻫﻢ ﺍﳌـﺴﻠﻤﻮﻥ ﺑـﺴﻮﺍﺣﻞ‬
‫ﺍﻟﺸﺎﻡ ﻭﻏﲑﻫﺎ ﺇﺫﺍ ﺍﻗﺘﺘﻞ ﺍﳌﺴﻠﻤﻮﻥ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻫﻮﺍﻫﻢ ﻣﻊ ﺍﻟﻨﺼﺎﺭﻯ ﻳﻨﺼﺮﻭ‪‬ﻢ ﲝﺴﺐ ﺍﻹﻣﻜﺎﻥ ﻭﻳﻜﺮﻫﻮﻥ‬
‫ﻓﺘﺢ ﻣﺪﺍﺋﻨﻬﻢ ﻛﻤﺎ ﻛﺮﻫﻮﺍ ﻓﺘﺢ ﻋﻜﺎ ﻭﻏﲑﻫﺎ ﻭﳜﺘﺎﺭﻭﻥ ﺇﺩﺍﻟﺘﻬﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺣﱴ ﺃ‪‬ﻢ ﳌﺎ ﺍﻧﻜﺴﺮ‬
‫‪ ٣٧٥‬ﻋﺴﻜﺮ ﺍﳌﺴﻠﻤﲔ ﺳﻨﺔ ﻏﺎﺯﺍﻥ ﺳﻨﺔ ﺗﺴﻊ ﻭﺗﺴﻌﲔ ﻭﲬﺴﻤﺎﺋﺔ ﻭﺧﻠﺖ ﺍﻟﺸﺎﻡ ﻣﻦ ﺟـﻴﺶ‬ ‫‪٦‬‬
‫ﺍﳌﺴﻠﻤﲔ ﻋﺎﺛﻮﺍ ﰲ ﺍﻟﺒﻼﺩ ﻭﺳﻌﻮﺍ ﰲ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﻣﻦ ﺍﻟﻘﺘﻞ ﻭﺃﺧﺬ ﺍﻷﻣﻮﺍﻝ ﻭﲪـﻞ ﺭﺍﻳـﺔ ﺍﻟـﺼﻠﻴﺐ‬
‫ﻭﺗﻔﻀﻴﻞ ﺍﻟﻨﺼﺎﺭﻯ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻭﲪﻞ ﺍﻟﺴﱯ ﻭﺍﻷﻣﻮﻝ ﻭﺍﻟﺴﻼﺡ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺍﻟﻨﺼﺎﺭﻯ ﺃﻫﻞ ﺍﳊﺮﺏ‬
‫ﺑﻘﱪﺱ ﻭﻏﲑﻫﺎ ﻓﻬﺬﺍ ﻭﺃﻣﺜﺎﻟﻪ ﻗﺪ ﻋﺎﻳﻨﻪ ﺍﻟﻨﺎﺱ ﻭﺗﻮﺍﺗﺮ ﻋﻨﺪ ﻣﻦ ﱂ ﻳﻌﺎﻳﻨﻪ ﻭﻟﻮ ﺫﻛﺮﺕ ﺃﻧﺎ ﻣﺎ ﲰﻌﺘﻪ ﻭﺭﺃﻳﺘﻪ ﻣﻦ‬
‫ﺁﺛﺎﺭ ﺫﻟﻚ ﻟﻄﺎﻝ ﺍﻟﻜﺘﺎﺏ ﻭﻋﻨﺪ ﻏﲑﻱ ﻣﻦ ﺃﺧﺒﺎﺭ ﺫﻟﻚ ﻭﺗﻔﺎﺻﻴﻠﻪ ﻣﺎﻻ ﺃﻋﻠﻤﻪ ﻓﻬﺬﺍ ﺃﻣـﺮ ﻣـﺸﻬﻮﺩ ﻣـﻦ‬
‫ﻣﻌﺎﻭﻧﺘﻬﻢ ﻟﻠﻜﻔﺎﺭ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻭﻣﻦ ﺍﺧﺘﻴﺎﺭﻫﻢ ﻟﻈﻬﻮﺭ ﺍﻟﻜﻔﺮ ﻭﺃﻫﻠﻪ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﺃﻫﻠﻪ ﻭﻟـﻮ ﻗـﺪﺭ ﺃﻥ‬
‫ﺍﳌﺴﻠﻤﲔ ﻇﻠﻤﺔ ﻓﺴﻘﻪ ﻭﻣﻈﻬﺮﻭﻥ ﻷﻧﻮﺍﻉ ﻣﻦ ﺍﻟﺒﺪﻉ ﺍﻟﱵ ﻫﻲ ﺃﻋﻈﻢ ﻣﻦ ﺳﺐ ﻋﻠﻲ ﻭﻋﺜﻤﺎﻥ ﻟﻜﺎﻥ ﺍﻟﻌﺎﻗـﻞ‬
‫ﻳﻨﻈﺮ ﰲ ﺧﲑ ﺍﳋﲑﻳﻦ ﻭﺷﺮ ﺍﻟﺸﺮﻳﻦ ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ﰲ ﺍﳋـﻮﺍﺭﺝ ﻭﺍﻟـﺮﻭﺍﻓﺾ‬
‫ﻭﻏﲑﳘﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻣﺎ ﻳﻘﻮﻟﻮﻥ ﻟﻜﻦ ﻻ ﻳﻌﺎﻭﻧﻮﻥ ﺍﻟﻜﻔﺎﺭ ﻋﻠﻰ ﺩﻳﻨﻬﻢ ﻭﻻ ﳜﺘﺎﺭﻭﻥ ﻇﻬﻮﺭ ﺍﻟﻜﻔﺮ ﻭﺃﻫﻠﻪ‬
‫ﻋﻠﻰ ﻇﻬﻮﺭ ﺑﺪﻋﺔ ﺩﻭﻥ ﺫﻟﻚ‬
‫ﻭﺍﻟﺮﺍﻓﻀﺔ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻨﺎﺱ ﺇﻇﻬﺎﺭﺍ ﳌﻮﺩﺓ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﻻ ﻳﻈﻬﺮ ﺃﺣﺪﻫﻢ ﺩﻳﻨﻪ ﺣﱴ ﺇ‪‬ﻢ ﳛﻔﻈﻮﻥ ﻣﻦ ﻓﻀﺎﺋﻞ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﻘﺼﺎﺋﺪ ﺍﻟﱵ ﰲ ﻣﺪﺣﻬﻢ ﻭﻫﺠﺎﺀ ﺍﻟﺮﺍﻓﻀﺔ ﻣﺎ ﻳﺘﻮﺩﺩﻭﻥ ﺑﻪ ﺇﱃ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﻻ ﻳﻈﻬﺮ ﺃﺣﺪﳘﺎ ﺩﻳﻨﻪ‬
‫ﻛﻤﺎ ﻛﺎﻥ ﺍﳌﺆﻣﻨﻮﻥ ﻳﻈﻬﺮﻭﻥ ﺩﻳﻨﻬﻢ ﻟﻠﻤﺸﺮﻛﲔ ﻭﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻓﻌﻠﻢ ﺃ‪‬ﻢ ﻣﻦ ﺃﺑﻌﺪ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﻌﻤﻞ ‪‬ـﺬﻩ‬
‫ﺍﻵﻳﺔ ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺇﻻ ﺃﻥ ﺗﺘﻘﻮﺍ ﻣﻨﻬﻢ ﺗﻘﺎﺓ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﻗﺎﻝ ﳎﺎﻫﺪ ﺇﻻ ﻣﺼﺎﻧﻌﺔ ﻭﺍﻟﺘﻘﺎﺓ ﻟﻴﺴﺖ ﺑﺄﻥ‬
‫ﺃﻛﺬﺏ ﻭﺃﻗﻮﻝ ﺑﻠﺴﺎﱐ ﻣﺎ ﻟﻴﺲ ﰲ ﻗﻠﱯ ﻓﺈﻥ ﻫﺬﺍ ﻧﻔﺎﻕ ﻭﻟﻜﻦ ﺃﻓﻌﻞ ﻣﺎ ﺃﻗﺪﺭ ﻋﻠﻴﻪ‬
‫‪ ٤٢٤‬ﻛﻤﺎ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ ﻣﻦ ﺭﺃﻯ ﻣﻨﻜﻢ ﻣﻨﻜﺮﺍ ﻓﻠﻴﻐﲑﻩ‬ ‫‪٦‬‬
‫ﺑﻴﺪﻩ ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﺒﻠﺴﺎﻧﻪ ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﺒﻘﻠﺒﻪ ﻭﺫﻟﻚ ﺃﺿﻌﻒ ﺍﻹﳝﺎﻥ ﻓﺎﳌﺆﻣﻦ ﺇﺫﺍ ﻛﺎﻥ ﺑـﲔ ﺍﻟﻜﻔـﺎﺭ‬
‫ﻭﺍﻟﻔﺠﺎﺭ ﱂ ﻳﻜﻦ ﻋﻠﻴﻪ ﺃﻥ ﳚﺎﻫﺪﻫﻢ ﺑﻴﺪﻩ ﻣﻊ ﻋﺠﺰﻩ ﻭﻟﻜﻦ ﺇﻥ ﺃﻣﻜﻨﻪ ﺑﻠﺴﺎﻧﻪ ﻭﺇﻻ ﻓﺒﻘﻠﺒﻪ ﻣﻊ ﺃﻧﻪ ﻻ ﻳﻜﺬﺏ‬
‫ﻭﻳﻘﻮﻝ ﺑﻠﺴﺎﻧﻪ ﻣﺎ ﻟﻴﺲ ﰲ ﻗﻠﺒﻪ ﺇﻣﺎ ﺃﻥ ﻳﻈﻬﺮ ﺩﻳﻨﻪ ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﺘﻤﻪ ﻭﻫﻮ ﻣﻊ ﻫﺬﺍ ﻻ ﻳﻮﺍﻓﻘﻬﻢ ﻋﻠﻰ ﺩﻳﻨﻬﻢ ﻛﻠﻪ‬

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‫‪١٣٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺑﻞ ﻏﺎﻳﺘﻪ ﺃﻥ ﻳﻜﻮﻥ ﻛﻤﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ﻭﺍﻣﺮﺃﺓ ﻓﺮﻋﻮﻥ ﻭﻫﻮ ﱂ ﻳﻜﻦ ﻣﻮﺍﻓﻘﺎ ﳍﻢ ﻋﻠﻰ ﲨﻴـﻊ ﺩﻳﻨـﻬﻢ ﻭﻻ‬
‫ﻛﺎﻥ ﻳﻜﺬﺏ ﻭﻻ ﻳﻘﻮﻝ ﺑﻠﺴﺎﻧﻪ ﻣﺎ ﻟﻴﺲ ﰲ ﻗﻠﺒﻪ ﺑﻞ ﻛﺎﻥ ﻳﻜﺘﻢ ﺇﳝﺎﻧﻪ ﻭﻛﺘﻤﺎﻥ ﺍﻟﺪﻳﻦ ﺷﻲﺀ ﻭﺇﻇﻬﺎﺭ ﺍﻟـﺪﻳﻦ‬
‫ﺍﻟﺒﺎﻃﻞ ﺷﻲﺀ ﺁﺧﺮ ﻓﻬﺬﺍ ﱂ ﻳﺒﺤﻪ ﺍﷲ ﻗﻂ ﺇﻻ ﳌﻦ ﺃﻛﺮﻩ ﲝﻴﺚ ﺃﺑﻴﺢ ﻟﻪ ﺍﻟﻨﻄﻖ ﺑﻜﻠﻤﺔ ﺍﻟﻜﻔﺮ ﻭﺍﷲ ﺗﻌﺎﱃ ﻗـﺪ‬
‫ﻓﺮﻕ ﺑﲔ ﺍﳌﻨﺎﻓﻖ ﻭﺍﳌﻜﺮﻩ ﻭﺍﻟﺮﺍﻓﻀﺔ ﺣﺎﳍﻢ ﻣﻦ ﺟﻨﺲ ﺣﺎﻝ ﺍﳌﻨﺎﻓﻘﲔ ﻻ ﻣﻦ ﺟﻨﺲ ﺣﺎﻝ ﺍﳌﻜﺮﻩ ﺍﻟﺬﻱ ﺃﻛـﺮﻩ‬
‫ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﻭﻗﻠﺒﻪ ﻣﻄﻤﺌﻦ ﺑﺎﻹﳝﺎﻥ ﻓﺈﻥ ﻫﺬﺍ ﺍﻹﻛﺮﺍﻩ ﻻ ﻳﻜﻮﻥ‬
‫‪ ٤٢٥‬ﻋﺎﻣﺎ ﻣﻦ ﲨﻬﻮﺭ ﺑﲏ ﺁﺩﻡ ﺑﻞ ﺍﳌﺴﻠﻢ ﻳﻜﻮﻥ ﺃﺳﲑﺍ ﺃﻭ ﻣﻨﻔﺮﺩﺍ ﰲ ﺑﻼﺩ ﺍﻟﻜﻔـﺮ ﻭﻻ ﺃﺣـﺪ‬ ‫‪٦‬‬
‫ﻳﻜﺮﻫﻪ ﻋﻠﻰ ﻛﻠﻤﻪ ﺍﻟﻜﻔﺮ ﻭﻻ ﻳﻘﻮﳍﺎ ﻭﻻ ﻳﻘﻮﻝ ﺑﻠﺴﺎﻧﻪ ﻣﺎ ﻟﻴﺲ ﰲ ﻗﻠﺒﻪ ﻭﻗﺪ ﳛﺘﺎﺝ ﺇﱃ ﺃﻥ ﻳﻠﲔ ﻟﻨﺎﺱ ﻣـﻦ‬
‫ﺍﻟﻜﻔﺎﺭ ﻟﻴﻈﻨﻮﻩ ﻣﻨﻬﻢ ﻭﻫﻮ ﻣﻊ ﻫﺬﺍ ﻻ ﻳﻘﻮﻝ ﺑﻠﺴﺎﻧﻪ ﻣﺎ ﻟﻴﺲ ﰲ ﻗﻠﺒﻪ ﺑﻞ ﻳﻜﺘﻢ ﻣﺎ ﰲ ﻗﻠﺒﻪ ﻭﻓﺮﻕ ﺑﲔ ﺍﻟﻜﺬﺏ‬
‫ﻭﺑﲔ ﺍﻟﻜﺘﻤﺎﻥ ﻓﻜﺘﻤﺎﻥ ﻣﺎ ﰲ ﺍﻟﻨﻔﺲ ﻳﺴﺘﻌﻤﻠﻪ ﺍﳌﺆﻣﻦ ﺣﻴﺚ ﻳﻌﺬﺭﻩ ﺍﷲ ﰲ ﺍﻹﻇﻬﺎﺭ ﻛﻤـﺆﻣﻦ ﺁﻝ ﻓﺮﻋـﻮﻥ‬
‫ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﻳﺘﻜﻠﻢ ﺑﺎﻟﻜﻔﺮ ﻓﻼ ﻳﻌﺬﺭﻩ ﺇﻻ ﺇﺫﺍ ﺃﻛﺮﻩ ﻭﺍﳌﻨﺎﻓﻖ ﺍﻟﻜﺬﺍﺏ ﻻ ﻳﻌﺬﺭ ﲝﺎﻝ ﻭﻟﻜـﻦ ﰲ ﺍﳌﻌـﺎﺭﻳﺾ‬
‫ﻣﻨﺪﻭﺣﺔ ﻋﻦ ﺍﻟﻜﺬﺏ ﰒ ﺫﻟﻚ ﺍﳌﺆﻣﻦ ﺍﻟﺬﻱ ﻳﻜﺘﻢ ﺇﳝﺎﻧﻪ ﻳﻜﻮﻥ ﺑﲔ ﺍﻟﻜﻔﺎﺭ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﻠﻤﻮﻥ ﺩﻳﻨﻪ ﻭﻫﻮ ﻣﻊ‬
‫ﻫﺬﺍ ﻣﺆﻣﻦ ﻋﻨﺪﻫﻢ ﳛﺒﻮﻧﻪ ﻭﻳﻜﺮﻣﻮﻧﻪ ﻷﻥ ﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ ﰲ ﻗﻠﺒﻪ ﻳﻮﺟﺐ ﺃﻥ ﻳﻌﺎﻣﻠﻬﻢ ﺑﺎﻟـﺼﺪﻕ ﻭﺍﻷﻣﺎﻧـﺔ‬
‫ﻭﺍﻟﻨﺼﺢ ﻭﺇﺭﺍﺩﺓ ﺍﳋﲑ ‪‬ﻢ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﻮﺍﻓﻘﺎ ﳍﻢ ﻋﻠﻰ ﺩﻳﻨﻬﻢ ﻛﻤﺎ ﻛﺎﻥ ﻳﻮﺳﻒ ﺍﻟﺼﺪﻳﻖ ﻳﺴﲑ ﰲ ﺃﻫـﻞ‬
‫ﻣﺼﺮ ﻭﻛﺎﻧﻮﺍ ﻛﻔﺎﺭﺍ ﻭﻛﻤﺎ ﻛﺎﻥ ﻣﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ﻳﻜﺘﻢ ﺇﳝﺎﻧﻪ ﻭﻣﻊ ﻫﺬﺍ ﻛﺎﻥ ﻳﻌﻈـﻢ ﻣﻮﺳـﻰ ﻭﻳﻘـﻮﻝ‬
‫ﺃﺗﻘﺘﻠﻮﻥ ﺭﺟﻼ ﺃﻥ ﻳﻘﻮﻝ ﺭﰊ ﺍﷲ ﺳﻮﺭﺓ ﻏﺎﻓﺮ‬
‫ﺃﺻﻞ ﺍﻟﺮﻓﺾ ﻛﺎﻥ ﻣﻦ ﻭﺿﻊ ﻗﻮﻡ ﺯﻧﺎﺩﻗﺔ ﻣﻨﺎﻓﻘﲔ ‪ ،‬ﻣﻘﺼﻮﺩﻫﻢ ﺍﻟﻄﹼﻌﻦ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺮﺳﻮﻝ ﻭﺩﻳﻦ ﺍﻹﺳﻼﻡ‬
‫‪ .‬ﺹ ‪ ٩‬ﺟـ )‪. (٧‬‬
‫ﺃﺻﻞ ﺍﻟﺮﻓﺾ ﻛﺎﻥ ﻣﻦ ﻭﺿﻊ ﻗﻮﻡ ﺯﻧﺎﺩﻗﺔ ﻣﻨﺎﻓﻘﲔ ﻣﻘﺼﻮﺩﻫﻢ ﺍﻟﻄﻌﻦ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭ ﺍﻟﺮﺳﻮﻝ ﻭﺩﻳﻦ ﺍﻹﺳـﻼﻡ‬
‫ﻓﻮﺿﻌﻮﺍ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻣﺎ ﻳﻜﻮﻥ ﺍﻟﺘﺼﺪﻳﻖ ﺑﻪ ﻃﻌﻨﺎ ﰲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻭ ﺭﻭﺟﻮﻫﺎ ﻋﻠﻰ ﺃﻗﻮﺍﻡ ﻓﻤﻨـﻬﻢ ﻣـﻦ‬
‫ﻛﺎﻥ ﺻﺎﺣﺐ ﻫﻮﻯ ﻭ ﺟﻬﻞ ﻓﻘﺒﻠﻬﺎ ﳍﻮﺍﻩ ﻭ ﱂ ﻳﻨﻈﺮ ﰲ ﺣﻘﻴﻘﺘﻬﺎ ﻭ ﻣﻨﻬﻢ ﻣﻦ ﻛﺎﻥ ﻟـﻪ ﻧﻈـﺮ ﻓﺘـﺪﺑﺮﻫﺎ‬
‫ﻓﻮﺟﺪﻫﺎ ﺗﻘﺪﺡ ﰲ ﺣﻖ ﺍﻹﺳﻼﻡ ﻓﻘﺎﻝ ﲟﻮﺟﺒﻬﺎ ﻭ ﻗﺪﺡ ‪‬ﺎ ﰲ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺃﻣﺎ ﻟﻔﺴﺎﺩ ﺍﻋﺘﻘﺎﺩﻩ ﰲ ﺍﻟـﺪﻳﻦ‬
‫ﻭﺃﻣﺎ ﻻﻋﺘﻘﺎﺩﻩ ﺃﻥ ﻫﺬﻩ ﺻﺤﻴﺤﺔ ﻭ ﻗﺪﺣﺖ ﻓﻴﻤﺎ ﻛﺎﻥ ﻳﻌﺘﻘﺪﻩ ﻣﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‬
‫ﻭ ﺃﻣﺎ ﺍﻟﺮﺍﻓﻀﺔ ﻓﻬﻢ ﺍﳌﻌﺮﻭﻓﻮﻥ ﺑﺎﻟﺒﺪﻋﺔ ﻋﻨﺪ ﺍﳋﺎﺻﺔ ﻭ ﺍﻟﻌﺎﻣﺔ ﺣﱴ ﺃﻥ ﺃﻛﺜﺮ ﺍﻟﻌﺎﻣﺔ ﻻ ﺗﻌـﺮﻑ ﰲ ﻣﻘﺎﺑﻠـﺔ‬
‫ﺍﻟﺸﻲﺀ ﺇﻻ ﺍﻟﺮﺍﻓﻀﻲ ﻟﻈﻬﻮﺭ‬
‫‪ ٤١٤‬ﻣﻨﺎﻗﻀﺘﻬﻢ ﳌﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻨﺪ ﺍﳋﺎﺻﺔ ﻭ ﺍﻟﻌﺎﻣﺔ ﻓﻬﻢ ﻋﲔ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀ‬ ‫‪٧‬‬
‫ﺑﻪ ﺣﱴ ﺍﻟﻄﻮﺍﺋﻒ ﺍﻟﺬﻳﻦ ﻟﻴﺲ ﳍﻢ ﻣﻦ ﺍﳋﱪﺓ ﺑﺪﻳﻦ ﺍﻟﺮﺳﻮﻝ ﻣﺎ ﻟﻐﲑﻫﻢ ﺇﺫﺍ ﻗﺎﻟﺖ ﳍﻢ ﺍﻟﺮﺍﻓﻀﺔ ﳓﻦ ﻣﺴﻠﻤﻮﻥ‬
‫ﻳﻘﻮﻟﻮﻥ ﺍﻧﺘﻢ ﺟﻨﺲ ﺁﺧﺮ ﻭ ﳍﺬﺍ ﺍﻟﺮﺍﻓﻀﺔ ﻳﻮﺍﻟﻮﻥ ﺃﻋﺪﺍﺀ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻳﻦ ﻳﻌﺮﻑ ﻛﻞ ﺃﺣﺪ ﻣﻌﺎﺩﺍ‪‬ﻢ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭ‬
‫ﺍﻟﻨﺼﺎﺭﻯ ﻭ ﺍﳌﺸﺮﻛﲔ ﻣﺸﺮﻛﻲ ﺍﻟﺘﺮﻙ ﻭ ﻳﻌﺎﺩﻭﻥ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﺍﻟﺬﻳﻦ ﻫﻢ ﺧﻴﺎﺭ ﺃﻫﻞ ﺍﻟﺪﻳﻦ ﻭ ﺳﺎﺩﺍﺕ ﺍﳌﺘﻘﲔ ﻭ‬
‫ﻫﻢ ﺍﻟﺬﻳﻦ ﺃﻗﺎﻣﻮﻩ ﻭ ﺑﻠﻐﻮﻩ ﻭ ﻧﺼﺮﻭﻩ ﻭ ﳍﺬﺍ ﻛﺎﻥ ﺍﻟﺮﺍﻓﻀﺔ ﻣﻦ ﺍﻋﻈﻢ ﺍﻷﺳﺒﺎﺏ ﰲ ﺩﺧﻮﻝ ﺍﻟﺘﺮﻙ ﺍﻟﻜﻔﺎﺭ ﺇﱃ‬

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‫‪١٣٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺑﻼﺩ ﺍﻹﺳﻼﻡ ﻭ ﺃﻣﺎ ﻗﺼﺔ ﺍﻟﻮﺯﻳﺮ ﺍﺑﻦ ﺍﻟﻌﻠﻘﻤﻲ ﻭ ﻏﲑﻩ ﻛﺎﻟﻨﺼﲑ ﺍﻟﻄﻮﺳﻲ ﻣﻊ ﺍﻟﻜﻔـﺎﺭ ﻭ ﳑـﺎﻷ‪‬ﻢ ﻋﻠـﻰ‬
‫ﺍﳌﺴﻠﻤﲔ ﻓﻘﺪ ﻋﺮﻓﻬﺎ ﺍﳋﺎﺻﺔ ﻭﺍﻟﻌﺎﻣﺔ ﻭ ﻛﺬﻟﻚ ﻣﻦ ﻛﺎﻥ ﻣﻨﻬﻢ ﺑﺎﻟﺸﺎﻡ ﻇﺎﻫﺮﻭﺍ ﺍﳌﺸﺮﻛﲔ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻭ‬
‫ﻋﺎﻭﻧﻮﻫﻢ ﻣﻌﺎﻭﻧﺔ ﻋﺮﻓﻬﺎ ﺍﻟﻨﺎﺱ ﻭ ﻛﺬﻟﻚ ﳌﺎ ﺍﻧﻜﺴﺮ ﻋﺴﻜﺮ ﺍﳌﺴﻠﻤﲔ ﳌﺎ ﻗﺪﻡ ﻏـﺎﺯﺍﻥ ﻇـﺎﻫﺮﻭﺍ ﺍﻟﻜﻔـﺎﺭ‬
‫ﺍﻟﻨﺼﺎﺭﻯ ﻭ ﻏﲑﻫﻢ ﻣﻦ ﺃﻋﺪﺍﺀ ﺍﳌﺴﻠﻤﲔ ﻭ ﺑﺎﻋﻮﻫﻢ ﺃﻭﻻﺩ ﺍﳌﺴﻠﻤﲔ ﺑﻴﻊ ﺍﻟﻌﺒﻴـﺪ ﻭ ﺃﻣـﻮﺍﳍﻢ ﻭ ﺣـﺎﺭﺑﻮﺍ‬
‫ﺍﳌﺴﻠﻤﲔ ﳏﺎﺭﺑﺔ ﻇﺎﻫﺮﺓ ﻭ ﲪﻞ ﺑﻌﻀﻬﻢ ﺭﺍﻳﺔ ﺍﻟﺼﻠﻴﺐ ﻭ ﻫﻢ ﻛﺎﻧﻮﺍ ﻣﻦ ﺍﻋﻈـﻢ ﺍﻷﺳـﺒﺎﺏ ﰲ ﺍﺳـﺘﻴﻼﺀ‬
‫ﺍﻟﻨﺼﺎﺭﻯ ﻗﺪﳝﺎ ﻋﻠﻰ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﺣﱴ ﺍﺳﺘﻨﻘﺬﻩ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻨﻬﻢ‬
‫‪ ٤١٥‬ﻭ ﻗﺪ ﺩﺧﻞ ﻓﻴﻬﻢ ﺃﻋﻈﻢ ﺍﻟﻨﺎﺱ ﻧﻔﺎﻗﺎ ﻣﻦ ﺍﻟﻨﺼﲑﻳﺔ ﻭ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ ﻭ ﳓﻮﻫﻢ ﳑﻦ ﻫﻮ ﺃﻋﻈﻢ‬ ‫‪٧‬‬
‫ﻛﻔﺮﺍ ﰲ ﺍﻟﺒﺎﻃﻦ ﻭ ﻣﻌﺎﺩﺍﺓ ﷲ ﻭ ﺭﺳﻮﻟﻪ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭ ﺍﻟﻨﺼﺎﺭﻯ ﻓﻬﺬﻩ ﺍﻷﻣﻮﺭ ﻭ ﺃﻣﺜﺎﳍﺎ ﳑـﺎ ﻫـﻲ ﻇـﺎﻫﺮﺓ‬
‫ﻣﺸﻬﻮﺭﺓ ﻳﻌﺮﻓﻬﺎ ﺍﳋﺎﺻﺔ ﻭ ﺍﻟﻌﺎﻣﺔ ﺗﻮﺟﺐ ﻇﻬﻮﺭ ﻣﺒﺎﻳﻨﺘﻬﻢ ﻟﻠﻤﺴﻠﻤﲔ ﻭ ﻣﻔﺎﺭﻗﺘﻬﻢ ﻟﻠـﺪﻳﻦ ﻭ ﺩﺧـﻮﳍﻢ ﰲ‬
‫ﺯﻣﺮﺓ ﺍﻟﻜﻔﺎﺭ ﻭ ﺍﳌﻨﺎﻓﻘﲔ ﺣﱴ ﻳﻌﺪﻫﻢ ﻣﻦ ﺭﺃﻯ ﺃﺣﻮﺍﳍﻢ ﺟﻨﺴﺎ ﺁﺧﺮ ﻏﲑ ﺟﻨﺲ ﺍﳌﺴﻠﻤﲔ ﻓـﺈﻥ ﺍﳌـﺴﻠﻤﲔ‬
‫ﺍﻟﺬﻳﻦ ﻳﻘﻴﻤﻮﻥ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﺸﺮﻕ ﻭ ﺍﻟﻐﺮﺏ ﻗﺪﳝﺎ ﻭ ﺣﺪﻳﺜﺎ ﻫﻢ ﺍﳉﻤﻬﻮﺭ ﻭ ﺍﻟﺮﺍﻓﻀﺔ ﻟﻴﺲ ﳍﻢ ﺳـﻌﻲ‬
‫ﺇﻻ ﰲ ﻫﺪﻡ ﺍﻹﺳﻼﻡ ﻭ ﻧﻘﺾ ﻋﺮﺍﻩ ﻭ ﺇﻓﺴﺎﺩ ﻗﻮﺍﻋﺪﻩ ﻭ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻹﺳﻼﻡ ﺇﳕﺎ ﻗـﺎﻡ ﺑـﺴﺒﺐ‬
‫ﻗﻴﺎﻡ ﺍﳉﻤﻬﻮﺭ ﺑﻪ ﻭ ﳍﺬﺍ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻓﻴﻬﻢ ﻗﻠﻴﻠﺔ ﻭ ﻣﻦ ﳛﻔﻈﻪ ﺣﻔﻈﺎ ﺟﻴﺪﺍ ﻓﺈﳕﺎ ﺗﻌﻠﻤﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟـﺴﻨﺔ ﻭ‬
‫ﻛﺬﻟﻚ ﺍﳊﺪﻳﺚ ﺇﳕﺎ ﻳﻌﺮﻓﻪ ﻭ ﻳﺼﺪﻕ ﻓﻴﻪ ﻭ ﻳﺆﺧﺬ ﻋﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭ ﻛﺬﻟﻚ ﺍﻟﻔﻘﻪ ﻭ ﺍﻟﻌﺒـﺎﺩﺓ ﻭ ﺍﻟﺰﻫـﺪ ﻭ‬
‫ﺍﳉﻬﺎﺩ ﻭ ﺍﻟﻘﺘﺎﻝ ﺇﳕﺎ ﻫﻮ ﻟﻌﺴﺎﻛﺮ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭ ﻫﻢ ﺍﻟﺬﻳﻦ ﺣﻔﻆ ﺍﷲ ‪‬ﻢ ﺍﻟﺪﻳﻦ ﻋﻠﻤﺎ ﻭ ﻋﻤﻼ ﺑﻌﻠﻤـﺎﺋﻬﻢ ﻭ‬
‫ﻋﺒﺎﺩﻫﻢ ﻭ ﻣﻘﺎﺗﻠﻴﻬﻢ ﻭ ﺍﻟﺮﺍﻓﻀﺔ ﻣﻦ ﺍﺟﻬﻞ ﺍﻟﻨﺎﺱ ﺑﺪﻳﻦ ﺍﻹﺳﻼﻡ ﻭ ﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ﻣﻨﻬﻢ ﺷﻲﺀ ﳜﺘﺺ ﺑﻪ ﺇﻻ‬
‫ﻣﺎ ﻳﺴﺮ ﻋﺪﻭ ﺍﻹﺳﻼﻡ ﻭ ﻳﺴﻮﺀ ﻭﻟﻴﻪ ﻓﺄﻳﺎﻣﻬﻢ ﰲ ﺍﻹﺳﻼﻡ‬
‫‪ ٤١٦‬ﻛﻠﻬﺎ ﺳﻮﺩ ﻭﺃﻋﺮﻑ ﺍﻟﻨﺎﺱ ﺑﻌﻴﻮ‪‬ﻢ ﻭ ﳑﺎﺩﺣﻬﻢ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻻ ﺗﺰﺍﻝ ﺗﻄﻠﻊ ﻣﻨـﻬﻢ ﻋﻠـﻰ‬ ‫‪٧‬‬
‫ﺃﻣﻮﺭ ﻏﲑﻫﺎ ﻋﺮﻓﺘﻬﺎ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺍﻟﻴﻬﻮﺩ ﻭ ﻻ ﺗﺰﺍﻝ ﺗﻄﻠﻊ ﻋﻠﻰ ﺧﺎﺋﻨﺔ ﻣﻨﻬﻢ ﺇﻻ ﻗﻠﻴﻼ ﻣﻨـﻬﻢ ﻭ ﻟـﻮ‬
‫ﺫﻛﺮﺕ ﺑﻌﺾ ﻣﺎ ﻋﺮﻓﺘﻪ ﻣﻨﻬﻢ ﺑﺎﳌﺒﺎﺷﺮﺓ ﻭ ﻧﻘﻞ ﺍﻟﺜﻘﺎﺕ ﻭ ﻣﺎ ﺭﺍﻳﺘﻪ ﰲ ﻛﺘﺒﻬﻢ ﻻﺣﺘﺎﺝ ﺫﻟﻚ ﺇﱃ ﻛﺘﺎﺏ ﻛﺒﲑ‬
‫ﻭ ﻫﻢ ﺍﻟﻐﺎﻳﺔ ﰲ ﺍﳉﻬﻞ ﻭ ﻗﻠﺔ ﺍﻟﻌﻘﻞ ﻳﺒﻐﻀﻮﻥ ﻣﻦ ﺍﻷﻣﻮﺭ ﻣﺎ ﻻ ﻓﺎﺋﺪﺓ ﳍﻢ ﰲ ﺑﻐﻀﻪ ﻭﻳﻔﻌﻠﻮﻥ ﻣﻦ ﺍﻷﻣﻮﺭ ﻣﺎ‬
‫ﻻ ﻣﻨﻔﻌﺔ ﳍﻢ ﻓﻴﻪ ﺇﺫﺍ ﻗﺪﺭ ﺍ‪‬ﻢ ﻋﻠﻰ ﺣﻖ ﻣﺜﻞ ﻧﺘﻒ ﺍﻟﻨﻌﺠﺔ ﺣﱴ ﻛﺄﻥ ﳍﻢ ﻋﻠﻴﻬﺎ ﺛﺄﺭﺍ ﻛﺄ‪‬ﻢ ﻳﻨﺘﻔﻮﻥ ﻋﺎﺋـﺸﺔ‬
‫ﻭ ﺷﻖ ﺟﻮﻑ ﺍﻟﻜﺒﺶ ﻛﺄ‪‬ﻢ ﻳﺸﻘﻮﻥ ﺟﻮﻑ ﻋﻤﺮ ﻓﻬﻞ ﻓﻌﻞ ﻫﺬﺍ ﺃﺣﺪ ﻣﻦ ﻃﻮﺍﺋﻒ ﺍﳌﺴﻠﻤﲔ ﺑﻌﺪﻭﻩ ﻏﲑﻫﻢ‬
‫ﻭ ﻟﻮ ﻛﺎﻥ ﻣﺜﻞ ﻫﺬﺍ ﻣﺸﺮﻭﻋﺎ ﻟﻜﺎﻥ ﺑﺄﰊ ﺟﻬﻞ ﻭ ﺃﻣﺜﺎﻟﻪ ﺃﻭﱃ‬
‫‪ -‬ﻭﻻ ﺭﻳﺐ ﺃﻥ ﻛﺜﲑﺍ ﳑﻦ ﳛﺐ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﺑﲏ ﻫﺎﺷﻢ ﻭﻏﲑﻫﻢ ﻭﻗﺪ ﺗﺸﻴﻊ ﻗﺪ ﺗﻠﻘﻰ ﻣﻦ ﺍﻟﺮﺍﻓﻀﺔ ﻣﺎ ﻫـﻮ‬
‫ﻣﻦ ﺃﻋﻈﻢ ﺍﻷﻣﻮﺭ ﻗﺪﺣﺎ ﰲ ﺍﻟﺮﺳﻮﻝ ﻓﺈﻥ ﺃﺻﻞ ﺍﻟﺮﻓﺾ ﺇﳕﺎ ﺃﺣﺪﺛﻪ ﺯﻧﺪﻳﻖ ﻏﺮﺿﻪ ﺇﺑﻄـﺎﻝ ﺩﻳـﻦ ﺍﻹﺳـﻼﻡ‬
‫ﻭﺍﻟﻘﺪﺡ‬
‫‪ ٤٧٩‬ﰲ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻤﺎ ﻗﺪ ﺫﻛﺮ ﺫﻟﻚ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻛﺎﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﺒﺄ‬ ‫‪٨‬‬
‫ﺷﻴﺦ ﺍﻟﺮﺍﻓﻀﺔ ﳌﺎ ﺃﻇﻬﺮ ﺍﻹﺳﻼﻡ ﺃﺭﺍﺩ ﺃﻥ ﻳﻔﺴﺪ ﺍﻹﺳﻼﻡ ﲟﻜﺮﻩ ﻭﺧﺒﺜﻪ ﻛﻤﺎ ﻓﻌﻞ ﺑﻮﻟﺺ ﺑـﺪﻳﻦ ﺍﻟﻨـﺼﺎﺭﻯ‬

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‫‪١٣٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﺄﻇﻬﺮ ﺍﻟﻨﺴﻚ ﰒ ﺃﻇﻬﺮ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﺣﱴ ﺳﻌﻰ ﰲ ﻓﺘﻨﺔ ﻋﺜﻤﺎﻥ ﻭﻗﺘﻠﻪ ﰒ ﳌﺎ ﻗﺪﻡ ﻋﻠﻰ‬
‫ﺍﻟﻜﻮﻓﺔ ﺃﻇﻬﺮ ﺍﻟﻐﻠﻮ ﰲ ﻋﻠﻲ ﻭﺍﻟﻨﺺ ﻋﻠﻴﻪ ﻟﻴﺘﻤﻜﻦ ﺑﺬﻟﻚ ﻣﻦ ﺃﻏﺮﺍﺿﻪ ﻭﺑﻠﻎ ﺫﻟﻚ ﻋﻠﻴﺎ ﻓﻄﻠﺐ ﻗﺘﻠﻪ ﻓﻬـﺮﺏ‬
‫ﻣﻨﻪ ﺇﱃ ﻗﺮﻗﻴﺴﻴﺎ ﻭﺧﱪﻩ ﻣﻌﺮﻭﻑ ﻭﻗﺪ ﺫﻛﺮﻩ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺇﻻ ﻓﻤﻦ ﻟﻪ ﺃﺩﱏ ﺧﱪﺓ ﺑﺪﻳﻦ ﺍﻹﺳﻼﻡ‬
‫ﻳﻌﻠﻢ ﺃﻥ ﻣﺬﻫﺐ ﺍﻟﺮﺍﻓﻀﺔ ﻣﻨﺎﻗﺾ ﻟﻪ ﻭﳍﺬﺍ ﻛﺎﻧﺖ ﺍﻟﺰﻧﺎﺩﻗﺔ ﺍﻟﺬﻳﻦ ﻗﺼﺪﻫﻢ ﺇﻓﺴﺎﺩ ﺍﻹﺳﻼﻡ ﻳﺄﻣﺮﻭﻥ ﺑﺎﻇﻬـﺎﺭ‬
‫ﺍﻟﺘﺸﻴﻊ ﻭﺍﻟﺪﺧﻮﻝ ﺇﱃ ﻣﻘﺎﺻﺪﻫﻢ ﻣﻦ ﺑﺎﺏ ﺍﻟﺸﻴﻌﺔ ﻛﻤﺎ ﺫﻛﺮ ﺫﻟﻚ ﺇﻣـﺎﻣﻬﻢ ﺻـﺎﺣﺐ ﺍﻟـﺒﻼﻍ ﺍﻷﻛـﱪ‬
‫ﻭﺍﻟﻨﺎﻣﻮﺱ ﺍﻷﻋﻈﻢ ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺍﻟﻄﻴﺐ ﻭﻗﺪ ﺍﺗﻔﻖ ﲨﻴﻊ ﺍﻟﺒﺎﻃﻨﻴﺔ ﻭﻛﻞ ﻣﺼﻨﻒ ﻟﻜﺘﺎﺏ ﻭﺭﺳﺎﻟﺔ‬
‫ﻣﻨﻬﻢ ﰲ ﺗﺮﺗﻴﺐ ﺍﻟﺪﻋﻮﺓ ﺍﳌﻀﻠﺔ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺳﺒﻴﻞ ﺍﻟﺪﺍﻋﻲ ﺇﱃ ﺩﻳﻨﻬﻢ ﻭﺭﺟﺴﻬﻢ ﺍ‪‬ﺎﻧﺐ ﳉﻤﻴـﻊ ﺃﺩﻳـﺎﻥ‬
‫ﺍﻟﺮﺳﻞ ﻭﺍﻟﺸﺮﺍﺋﻊ ﺃﻥ ﳚﻴﺐ ﺍﻟﺪﺍﻋﻲ ﺇﻟﻴﻪ ﺍﻟﻨﺎﺱ ﲟﺎ ﻳﺒﲔ ﻭﻣﺎ ﻳﻈﻬﺮ ﻟﻪ ﻣﻦ ﺃﺣﻮﺍﳍﻢ‬
‫‪ ٤٨٠‬ﻭﻣﺬﺍﻫﺒﻬﻢ ﻭﻗﺎﻟﻮﺍ ﻟﻜﻞ ﺩﺍﻉ ﳍﻢ ﺇﱃ ﺿﻼﻟﺘﻬﻢ ﻣﺎ ﺃﻧﺎ ﺣﺎﻙ ﻷﻟﻔﺎﻇﻬﻢ ﻭﺻﻴﻐﺔ ﻗﻮﳍﻢ ﺑﻐﲑ‬ ‫‪٨‬‬
‫ﺯﻳﺎﺩﺓ ﻭﻻ ﻧﻘﺼﺎﻥ ﻟﻴﻌﻠﻢ ﺑﺬﻟﻚ ﻛﻔﺮﻫﻢ ﻭﻋﻨﺎﺩﻫﻢ ﻟﺴﺎﺋﺮ ﺍﻟﺮﺳﻞ ﻭﺍﳌﻠﻞ ﻓﻘﺎﻟﻮﺍ ﻟﻠﺪﺍﻋﻲ ﳚـﺐ ﻋﻠﻴـﻚ ﺇﺫﺍ‬
‫ﻭﺟﺪﺕ ﻣﻦ ﺗﺪﻋﻮﻩ ﻣﺴﻠﻤﺎ ﺃﻥ ﲡﻌﻞ ﺍﻟﺘﺸﻴﻊ ﻋﻨﺪﻩ ﺩﻳﻨﻚ ﻭﺷﻌﺎﺭﻙ ﻭﺍﺟﻌﻞ ﺍﳌﺪﺧﻞ ﻋﻠﻴﻪ ﻣﻦ ﺟﻬـﺔ ﻇﻠـﻢ‬
‫ﺍﻟﺴﻠﻒ ﻭﻗﺘﻠﻬﻢ ﺍﳊﺴﲔ ﻭﺳﺒﻴﻬﻢ ﻧﺴﺎﺀﻩ ﻭﺫﺭﻳﺘﻪ ﻭﺍﻟﺘﱪﻯ ﻣﻦ ﺗﻴﻢ ﻭﻋﺪﻱ ﻭﻣﻦ ﺑﲏ ﺃﻣﻴﺔ ﻭﺑﲏ ﺍﻟﻌﺒـﺎﺱ ﻭﺃﻥ‬
‫ﺗﻜﻮﻥ ﻗﺎﺋﻼ ﺑﺎﻟﺘﺸﺒﻴﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ ﻭﺍﻟﺒﺪﺀ ﻭﺍﻟﺘﻨﺎﺳﺦ ﻭﺍﻟﺮﺟﻌﺔ ﻭﺍﻟﻐﻠﻮ ﻭﺃﻥ ﻋﻠﻴﺎ ﺇﻟﻪ ﻳﻌﻠﻢ ﺍﻟﻐﻴﺐ ﻣﻔﻮﺽ ﺇﻟﻴـﻪ‬
‫ﺧﻠﻖ ﺍﻟﻌﺎﱂ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻣﻦ ﺃﻋﺎﺟﻴﺐ ﺍﻟﺸﻴﻌﺔ ﻭﺟﻬﻠﻬﻢ ﻓﺈ‪‬ﻢ ﺃﺳﺮﻉ ﺇﱃ ﺇﺟﺎﺑﺘﻚ ‪‬ﺬ ﺍﻟﻨـﺎﻣﻮﺱ ﺣـﱴ‬
‫ﺗﺘﻤﻜﻦ ﻣﻨﻬﻢ ﳑﺎ ﲢﺘﺎﺝ ﺇﻟﻴﻪ ﺃﻧﺖ ﻭﻣﻦ ﺑﻌﺪﻙ ﳑﻦ ﺗﺜﻖ ﺑﻪ ﻣﻦ ﺃﺻﺤﺎﺑﻚ ﻓﺘﺮﻗﻴﻬﻢ ﺇﱃ ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ ﺣـﺎﻻ‬
‫ﻓﺤﺎﻻ ﻭﻻ ﲡﻌﻞ ﻛﻤﺎ ﺟﻌﻞ ﺍﳌﺴﻴﺢ ﻧﺎﻣﻮﺳﻪ ﰲ ﺯﻭﺭ ﻣﻮﺳﻰ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﻮﺭﺍﺓ ﻭﺣﻔـﻆ ﺍﻟـﺴﺒﺖ ﰒ ﻋﺠـﻞ‬
‫ﻭﺧﺮﺝ ﻋﻦ ﺍﳊﺪ ﻭﻛﺎﻥ ﻟﻪ ﻣﺎ ﻛﺎﻥ ﻳﻌﲏ ﻣﻦ ﻗﺘﻠﻬﻢ ﻟﻪ ﺑﻌﺪ ﺗﻜﺬﻳﺒﻬﻢ ﺇﻳﺎﻩ ﻭﺭﺩﻫﻢ ﻋﻠﻴﻪ ﻭﺗﻔﺮﻗﻬﻢ ﻋﻨﻪ ﻓـﺈﺫﺍ‬
‫ﺁﻧﺴﺖ ﻣﻦ ﺑﻌﺾ ﺍﻟﺸﻴﻌﺔ ﻋﻨﺪ ﺍﻟﺪﻋﻮﺓ ﺇﺟﺎﺑﺔ ﻭﺭﺷﺪﺍ ﺃﻭﻓﻘﺘﻪ ﻋﻠﻰ ﻣﺜﺎﻟﺐ ﻋﻠﻲ ﻭﻭﻟﺪﻩ ﻭﻋﺮﻓﺘﻪ ﺣﻘﻴﻘﺔ ﺍﳊـﻖ‬
‫ﳌﻦ ﻫﻮ ﻭﻓﻴﻤﻦ ﻫﻮ ﻭﺑﺎﻃﻞ ﺑﻄﻼﻥ ﻛﻞ ﻣﺎ ﻋﻠﻴﻪ ﺃﻫﻞ ﻣﻠﺔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻏﲑﻩ‬
‫‪ ٤٨١‬ﻣﻦ ﺍﻟﺮﺳﻞ ﻭﻣﻦ ﻭﺟﺪﺗﻪ ﺻﺎﺑﺌﺎ ﻓﺄﺩﺧﻠﻪ ﻣﺪﺍﺧﻠﻪ ﺑﺎﻷﺷﺎﻧﻴﻊ ﻭﺗﻌﻈﻴﻢ ﺍﻟﻜﻮﺍﻛﺐ ﻓﺈﻥ ﺫﻟﻚ‬ ‫‪٨‬‬
‫ﺩﻳﻨﻨﺎ ﻭﺟﻞ ﻣﺬﻫﺒﻨﺎ ﰲ ﺃﻭﻝ ﺃﻣﺮﻧﺎ ﻭﺃﻣﺮﻫﻢ ﻣﻦ ﺟﻬﺔ ﺍﻷﺷﺎﻧﻴﻊ ﻳﻘﺮﺏ ﻋﻠﻴﻚ ﺃﻣﺮﻩ ﺟﺪﺍ ﻭﻣﻦ ﻭﺟﺪﺗﻪ ﳎﻮﺳﻴﺎ‬
‫ﺍﺗﻔﻘﺖ ﻣﻌﻪ ﰲ ﺍﻷﺻﻞ ﰲ ﺍﻟﺪﺭﺟﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻣﻦ ﺗﻌﻈﻴﻢ ﺍﻟﻨﺎﺭ ﻭﺍﻟﻨﻮﺭ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﺍﺗـﻞ ﻋﻠـﻴﻬﻢ ﺃﻣـﺮ‬
‫ﺍﻟﺴﺎﺑﻖ ﻭﺃﻧﻪ ‪‬ﺮ ﻣﻦ ﺍﻟﺬﻱ ﻳﻌﺮﻓﻮﻧﻪ ﻭﺛﺎﻟﺜﻪ ﺍﳌﻜﻨﻮﻥ ﻣﻦ ﻇﻨﻪ ﺍﳉﻴﺪ ﻭﺍﻟﻈﻠﻤﺔ ﺍﳌﻜﺘﻮﺑﺔ ﻓﺈ‪‬ﻢ ﻣـﻊ ﺍﻟـﺼﺎﺑﺌﲔ‬
‫ﺃﻗﺮﺏ ﺍﻷﻣﻢ ﺇﻟﻴﻨﺎ ﻭﺃﻭﻻﻫﻢ ﺑﻨﺎ ﻟﻮﻻ ﻳﺴﲑ ﺻﺤﻔﻮﻩ ﲝﻬﻠﻬﻢ ﺑﻪ ﻗﺎﻟﻮﺍ ﻭﺇﻥ ﻇﻔﺮﺕ ﺑﻴﻬﻮﺩﻱ ﻓﺎﺩﺧﻞ ﻋﻠﻴﻪ ﻣـﻦ‬
‫ﺟﻬﺔ ﺍﻧﺘﻈﺎﺭ ﺍﳌﺴﻴﺢ ﻭﺃﻧﻪ ﺍﳌﻬﺪﻯ ﺍﻟﺬﻱ ﻳﻨﺘﻈﺮﻩ ﺍﳌﺴﻠﻤﻮﻥ ﺑﻌﻴﻨﻪ ﻭﻋﻈﻢ ﺍﻟﺴﺒﺖ ﻋﻨﺪﻫﻢ ﻭﺗﻘﺮﺏ ﺇﻟﻴﻬﻢ ﺑﺬﻟﻚ‬
‫ﻭﺃﻋﻠﻤﻬﻢ ﺃﻧﻪ ﻣﺜﻞ ﻳﺪﻝ ﻋﻠﻰ ﳑﺜﻮﻝ ﻭﺃﻥ ﳑﺜﻮﻟﻪ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺴﺎﺑﻊ ﺍﳌﻨﺘﻈﺮ ﻳﻌﻨﻮﻥ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺟﻌﻔﺮ‬
‫ﻭﺃﻧﻪ ﺩﻭﺭﻩ ﻭﺃﻧﻪ ﻫﻮ ﺍﳌﺴﻴﺢ ﻭﻫﻮ ﺍﳌﻬﺪﻱ ﻭﻋﻨﺪ ﻣﻌﺮﻓﺘﻪ ﺗﻜﻮﻥ ﺍﻟﺮﺍﺣﺔ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﻭﺗﺮﻙ ﺍﻟﺘﻜﻠﻴﻔﺎﺕ ﻛﻤـﺎ‬
‫ﺃﻣﺮﻭﺍ ﺑﺎﻟﺮﺍﺣﺔ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻭﺃﻥ ﺭﺍﺣﺔ ﺍﻟﺴﺒﺖ ﻫﻮ ﺩﻻﻟﺔ ﻋﻠﻰ ﺍﻟﺮﺍﺣﺔ ﻣﻦ ﺍﻟﺘﻜﻠﻴـﻒ ﻭﺍﻟﻌﺒـﺎﺩﺍﺕ ﰲ ﺩﻭﺭ‬

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‫‪١٤٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﺴﺎﺑﻊ ﺍﳌﻨﺘﻈﺮ ﻭﺗﻘﺮﺏ ﻣﻦ ﻗﻠﻮ‪‬ﻢ ﺑﺎﻟﻄﻌﻦ ﻋﻠﻰ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﳌﺴﻠﻤﲔ ﺍﳉﻬﺎﻝ ﺍﳊﻴﺎﺭﻱ ﺍﻟﺬﻳﻦ ﻳﺰﻋﻤـﻮﻥ ﺃﻥ‬
‫ﻋﻴﺴﻰ‬
‫‪ ٤٨٢‬ﱂ ﻳﻮﻟﺪ ﻭﻻ ﺃﺏ ﻟﻪ ﻭﻗﻮ ﰲ ﻧﻔﻮﺳﻬﻢ ﺃﻥ ﻳﻮﺳﻒ ﺍﻟﻨﺠﺎﺭ ﺃﺑﻮﻩ ﻭﺃﻥ ﻣﺮﱘ ﺃﻣﻪ ﻭﺃﻥ ﻳﻮﺳﻒ‬ ‫‪٨‬‬
‫ﺍﻟﻨﺠﺎﺭ ﻛﺎﻥ ﻳﻨﺎﻝ ﻣﻨﻬﺎ ﻣﺎ ﻳﻨﺎﻝ ﺍﻟﺮﺟﺎﻝ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﻣﺎ ﺷﺎﻛﻞ ﺫﻟﻚ ﻓﺈ‪‬ﻢ ﻟﻦ ﻳﻠﺒﺜﻮﺍ ﺃﻥ ﻳﺘﺒﻌﻮﻙ ﻗـﺎﻝ ﻭﺇﻥ‬
‫ﻭﺟﺪﺕ ﺍﳌﺪﻋﻲ ﻧﺼﺮﺍﻧﻴﺎ ﻓﺎﺩﺧﻞ ﻋﻠﻴﻪ ﺑﺎﻟﻄﻌﻦ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ ﻭﺍﳌﺴﻠﻤﲔ ﲨﻴﻌﺎ ﻭﺻﺤﺔ ﻗﻮﳍﻢ ﰲ ﺍﻟﺜﺎﻟﻮﺙ ﻭﺃﻥ‬
‫ﺍﻷﺏ ﻭﺍﻻﺑﻦ ﻭﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺻﺤﻴﺢ ﻭﻋﻈﻢ ﺍﻟﺼﻠﻴﺐ ﻋﻨﺪﻫﻢ ﻭﻋﺮﻓﻬﻢ ﺗﺄﻭﻳﻠﻪ ﻭﺇﻥ ﻭﺟﺪﺗﻪ ﻣﺜﺎﻧﻴﺎ ﻓﺈﻥ ﺍﳌﺜﺎﻧﻴﺔ‬
‫ﲢﺮﻙ ﺍﻟﺬﻱ ﻣﻨﻪ ﻳﻌﺘﺮﻑ ﻓﺪﺍﺧﻠﻬﻢ ﺑﺎﳌﻤﺎﺯﺟﺔ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ ﰲ ﺍﻟﺪﺭﺟﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻣﻦ ﺣﺪﻭﺩ ﺍﻟـﺒﻼﻍ‬
‫ﺍﻟﱵ ﻳﺼﻔﻬﺎ ﻣﻦ ﺑﻌﺪ ﻭﺍﻣﺘﺰﺝ ﺑﺎﻟﻨﻮﺭ ﻭﺑﺎﻟﻈﻼﻡ ﻓﺈﻧﻚ ﲤﻠﻜﻬﻢ ﺑﺬﻟﻚ ﻭﺇﺫﺍ ﺁﻧﺴﺖ ﻣـﻦ ﺑﻌـﻀﻬﻢ ﺭﺷـﺪﺍ‬
‫ﻓﺎﻛﺸﻒ ﻟﻪ ﺍﻟﻐﻄﺎﺀ ﻭﻣﱴ ﻭﻗﻊ ﺇﻟﻴﻚ ﻓﻴﻠﺴﻮﻑ ﻓﻘﺪ ﻋﻠﻤﺖ ﺃﻥ ﺍﻟﻔﻼﺳﻔﺔ ﻫﻢ ﺍﻟﻌﻤﺪﺓ ﻟﻨﺎ ﻭﻗﺪ ﺃﲨﻌﻨﺎ ﳓـﻦ‬
‫ﻭﻫﻢ ﻋﻠﻰ ﺇﺑﻄﺎﻝ ﻧﻮﺍﻣﻴﺲ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﻘﺪﻡ ﺍﻟﻌﺎﱂ ﻟﻮﻻ ﻣﺎ ﳜﺎﻟﻔﻨﺎ ﺑﻌﻀﻬﻢ ﻣﻦ ﺃﻥ ﻟﻠﻌﺎﱂ ﻣﺪﺑﺮﺍ ﻻ‬
‫ﻳﻌﺮﻓﻮﻧﻪ ﻓﺈﻥ ﻭﻗﻊ ﺍﻻﺗﻔﺎﻕ ﻣﻨﻬﻢ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻣﺪﺑﺮ ﻟﻠﻌﺎﱂ ﻓﻘﺪ ﺯﺍﻟﺖ ﺍﻟﺸﺒﻬﺔ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﻢ ﻭﺇﺫﺍ ﻭﻗـﻊ ﻟـﻚ‬
‫ﺛﻨﻮﻱ ﻣﻨﻬﻢ ﻓﺒﺦ ﺑﺦ ﻗﺪ ﻇﻔﺮﺕ ﻳﺪﺍﻙ ﲟﻦ ﻳﻘﻞ ﻣﻌﻪ ﺗﻌﺒﻚ ﻭﺍﳌﺪﺧﻞ ﻋﻠﻴﻪ ﺑﺈﺑﻄﺎﻝ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻘﻮﻝ ﺑﺎﻟﺴﺎﺑﻖ‬
‫ﻭﺍﻟﺘﺎﱄ ﻭﺭﺗﺐ ﻟﻪ ﺫﻟﻚ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻣﺮﺳﻮﻡ ﻟﻚ ﰲ ﺃﻭﻝ ﺩﺭﺟﺔ ﺍﻟﺒﻼﻍ ﻭﺛﺎﻧﻴﻪ ﻭﺛﺎﻟﺜﻪ‬
‫‪ ٤٨٣‬ﻭﺳﻨﺼﻒ ﻟﻚ ﻋﻨﻬﻢ ﻣﻦ ﺑﻌﺪ ﻭﺍﲣﺬ ﻏﻠﻴﻆ ﺍﻟﻌﻬﻮﺩ ﻭﺗﻮﻛﻴﺪ ﺍﻷﳝﺎﻥ ﻭﺷﺪﺓ ﺍﳌﻮﺍﺛﻴﻖ ﺟﻨـﺔ‬ ‫‪٨‬‬
‫ﻟﻚ ﻭﺣﺼﻨﺎ ﻭﻻ ‪‬ﺠﻢ ﻋﻠﻰ ﻣﺴﺘﺠﻴﺒﻚ ﺑﺎﻷﺷﻴﺎﺀ ﺍﻟﻜﺒﺎﺭ ﺍﻟﱵ ﻳﺴﺘﺒﺸﻌﻮ‪‬ﺎ ﺣﱴ ﺗﺮﻗﻴﻬﻢ ﺇﱃ ﺃﻋﻠﻰ ﺍﳌﺮﺍﺗـﺐ‬
‫ﺣﺎﻻ ﻓﺤﺎﻻ ﻭﺗﺪﺭﺟﻬﻢ ﺩﺭﺟﺔ ﺩﺭﺟﺔ ﻋﻠﻰ ﻣﺎ ﺳﻨﺒﻴﻨﻪ ﻣﻦ ﺑﻌﺪ ﻭﻗﻒ ﺑﻜﻞ ﻓﺮﻳﻖ ﺣﻴﺚ ﺍﺣﺘﻤﺎﳍﻢ ﻓﻮﺍﺣـﺪ ﻻ‬
‫ﺗﺰﻳﺪﻩ ﻋﻠﻰ ﺍﻟﺘﺸﻴﻊ ﻭﺍﻻﺋﺘﻤﺎﻡ ﲟﺤﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﻭﺃﻧﻪ ﺣﻲ ﻻ ﲡﺎﻭﺯ ﺑﻪ ﻫﺬﺍ ﺍﳊﺪ ﻻ ﺳﻴﻤﺎ ﺇﻥ ﻛﺎﻥ ﻣﺜﻠـﻪ‬
‫ﳑﻦ ﻳﻜﺜﺮ ﺑﻪ ﻭﲟﻮﺿﻊ ﺍﲰﻪ ﻭﺃﻇﻬﺮ ﻟﻪ ﺍﻟﻌﻔﺎﻑ ﻋﻦ ﺍﻟﺪﺭﻫﻢ ﻭﺍﻟﺪﻳﻨﺎﺭ ﻭﺧﻔﻒ ﻋﻠﻴﻪ ﻭﻃﺄﺗﻚ ﻣـﺮﺓ ﺑـﺼﻼﺓ‬
‫ﺍﻟﺴﺒﻌﲔ ﻭﺣﺬﺭﻩ ﺍﻟﻜﺬﺏ ﻭﺍﻟﺰﻧﺎ ﻭﺍﻟﻠﻮﺍﻁ ﻭﺷﺮﺏ ﺍﻟﻨﺒﻴﺬ ﻭﻋﻠﻴﻚ ﰲ ﺃﻣﺮﻩ ﺑﺎﻟﺮﻓﻖ ﻭﺍﳌﺪﺍﺭﺍﺓ ﻟﻪ ﻭﺍﻟﺘﻮﺩﺩ ﻭﺗﺼﱪ‬
‫ﻟﻪ ﺇﻥ ﻛﺎﻥ ﻫﻮﺍﻩ ﻣﺘﺒﻌﺎ ﻟﻚ ﲢﻆ ﻋﻨﺪﻩ ﻭﻳﻜﻮﻥ ﻟﻚ ﻋﻮﻧﺎ ﻋﻠﻰ ﺩﻫﺮﻙ ﻭﻋﻠﻰ ﻣﻦ ﻟﻌﻠﻪ ﻳﻌﺎﺩﻳﻚ ﻣﻦ ﺃﻫﻞ ﺍﳌﻠﻞ‬
‫ﻭﻻ ﺗﺄﻣﻦ ﺃﻥ ﻳﺘﻐﲑ ﻋﻠﻴﻚ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻚ ﻭﻻ ﲣﺮﺟﻪ ﻋﻦ ﻋﺒﺎﺩﺓ ﺇﳍﺔ ﻭﺍﻟﺘﺪﻳﻦ ﺑﺸﺮﻳﻌﺔ ﳏﻤﺪ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻟﻘﻮﻝ ﺑﺈﻣﺎﻣﺔ ﻋﻠﻲ ﻭﺑﻨﻴﻪ ﺇﱃ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﻭﺃﻗﻢ ﻟﻪ ﺩﻻﺋﻞ ﺍﻷﺳﺎﺑﻴﻊ ﻓﻘﻂ ﻭﺩﻗﻪ ﺑﺎﻟـﺼﻮﻡ‬
‫ﻭﺍﻟﺼﻼﺓ ﺩﻗﺎ ﻭﺷﺪﺓ ﺍﻻﺟﺘﻬﺎﺩ ﻓﺈﻧﻚ ﻳﻮﻣﺌﺬ ﺇﻥ ﺃﻭ ﻣﺎﺕ ﺇﱃ ﻛﺮﳝﺘﻪ ﻓﻀﻼ ﻋﻦ ﻣﺎﻟﻪ ﱂ ﳝﻨﻌﻚ ﻭﺇﻥ ﺃﺩﺭﻛﺘـﻪ‬
‫ﺍﻟﻮﻓﺎﺓ ﻓﻮﺽ ﺇﻟﻴﻚ ﻣﺎ ﺧﻠﻔﻪ ﻭﻭﺭﺛﻚ ﺇﻳﺎﻩ ﻭﱂ ﻳﺮ ﰲ ﺍﻟﻌﺎﱂ ﻣﻦ ﻫﻮ ﺃﻭﺛﻖ ﻣﻨﻚ ﻭﺁﺧﺮ ﺗﺮﻗﻴﺔ ﺇﱃ ﻧﺴﺦ ﺷﺮﻳﻌﺔ‬
‫ﳏﻤﺪ ﻭﺃﻥ ﺍﻟﺴﺎﺑﻊ ﻫﻮ ﺍﳋﺎﰎ ﻟﻠﺮﺳﻞ ﻭﺃﻧﻪ ﻳﻨﻄﻖ ﻛﻤﺎ ﻳﻨﻄﻘﻮﻥ ﻭﻳﺄﰐ ﺑﺄﻣﺮ ﺟﺪﻳﺪ ﻭﺃﻥ ﳏﻤﺪﺍ ﺻﺎﺣﺐ‬
‫‪ ٤٨٤‬ﺍﻟﺪﻭﺭ ﺍﻟﺴﺎﺩﺱ ﻭﺃﻥ ﻋﻠﻴﺎ ﱂ ﻳﻜﻦ ﺇﻣﺎﻣﺎ ﻭﺇﳕﺎ ﻛﺎﻥ ﺳﻮﺳﺎ ﶈﻤﺪ ﻭﺣﺴﻦ ﺍﻟﻘﻮﻝ ﻓﻴـﻪ ﻭﺇﻻ‬ ‫‪٨‬‬
‫ﺳﻴﺎﺳﻴﺔ ﻓﺈﻥ ﻫﺬﺍ ﺑﺎﺏ ﻛﺒﲑ ﻭﻋﻤﻞ ﻋﻈﻴﻢ ﻣﻨﻪ ﺗﺮﻗﻰ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﻋﻈﻢ ﻣﻨﻪ ﻭﺃﻛﱪ ﻣﻨﻪ ﻭﻳﻌﻴﻨﻚ ﻋﻠـﻰ ﺯﻭﺍﻝ‬
‫ﻣﺎ ﺟﺎﺀ ﺑﻪ ﻣﻦ ﻗﺒﻠﻚ ﻣﻦ ﻭﺟﻮﺏ ﺯﻭﺍﻝ ﺍﻟﻨﺒﻮﺍﺕ ﻋﻠﻰ ﺍﳌﻨﻬﺎﺝ ﺍﻟﺬﻱ ﻫﻮ ﻋﻠﻴﻪ ﻭﺇﻳﺎﻙ ﺃﻥ ﺗﺮﺗﻔﻊ ﻣـﻦ ﻫـﺬﺍ‬
‫ﺍﻟﺒﺎﺏ ﺇﻻ ﺇﱃ ﻣﻦ ﺗﻘﺪﺭ ﻓﻴﻪ ﺍﻟﻨﺠﺎﺑﺔ ﻭﺁﺧﺮ ﺗﺮﻗﻴﻪ ﻣﻦ ﻫﺬﺍ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﻟﻘﺮﺁﻥ ﻭﻣﺆﻟﻔﻪ ﻭﺳﺒﺒﻪ ﻭﺇﻳﺎﻙ ﺃﻥ ﺗﻐﺘـﺮ‬

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‫‪١٤١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺑﻜﺜﲑ ﳑﻦ ﻳﺒﻠﻎ ﻣﻌﻚ ﺇﱃ ﻫﺬﻩ ﺍﳌﱰﻟﺔ ﻓﺘﺮﻗﻴﻪ ﺇﱃ ﻏﲑﻫﺎ ﺃﻻ ﻳﻐﻠﻄﻮﻥ ﺍﳌﺆﺍﻧﺴﺔ ﻭﺍﳌﺪﺍﺭﺳﺔ ﻭﺍﺳﺘﺤﻜﺎﻡ ﺍﻟﺜﻘﺔ ﺑﻪ‬
‫ﻓﺈﻥ ﺫﻟﻚ ﻳﻜﻮﻥ ﻟﻚ ﻋﻮﻧﺎ ﻋﻠﻰ ﺗﻌﻄﻴﻞ ﺍﻟﻨﺒﻮﺍﺕ ﻭﺍﻟﻜﺘﺐ ﺍﻟﱵ ﻳﺪﻋﻮ‪‬ﺎ ﻣﱰﻟﺔ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻭﺁﺧﺮ ﺗﺮﻗﻴـﺔ ﺇﱃ‬
‫ﺇﻋﻼﻣﻪ ﺃﻥ ﺍﻟﻘﺎﺋﻢ ﻗﺪ ﻣﺎﺕ ﻭﺃﻧﻪ ﻳﻘﻮﻡ ﺭﻭﺣﺎﻧﻴﺎ ﻭﺃﻥ ﺍﳋﻠﻖ ﻳﺮﺟﻌﻮﻥ ﺇﻟﻴﻪ ﺑﺼﻮﺭﺓ ﺭﻭﺣﺎﻧﻴﺔ ﺗﻔﺼﻞ ﺑﲔ ﺍﻟﻌﺒﺎﺩ‬
‫ﺑﺄﻣﺮ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻳﺴﺘﺼﻔﻰ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺑﺼﻮﺭﻩ ﺭﻭﺣﺎﻧﻴﺔ ﻓﺈﻥ ﺫﻟﻚ ﻳﻜﻮﻥ ﺃﻳﻀﺎ ﻋﻮﻧﺎ ﻟﻚ ﻋﻨﺪ‬
‫ﺇﺑﻼﻏﻪ ﺇﱃ ﺇﺑﻄﺎﻝ ﺍﳌﻌﺎﺩ ﺍﻟﺬﻱ ﻳﺰﻋﻤﻮﻧﻪ ﻭﺍﻟﻨﺸﻮﺭ ﻣﻦ ﺍﻟﻘﱪ ﻭﺁﺧﺮ ﺗﺮﻗﻴﻪ ﻣﻦ ﻫﺬﺍ ﺇﱃ ﺇﺑﻄﺎﻝ ﺃﻣﺮ ﺍﳌﻼﺋﻜﺔ ﰲ‬
‫ﺍﻟﺴﻤﺎﺀ ﻭﺍﳉﻦ ﰲ ﺍﻷﺭﺽ ﻭﺃﻧﻪ ﻛﺎﻥ ﻗﺒﻞ ﺁﺩﻡ ﺑﺸﺮ ﻛﺜﲑ ﻭﺗﻘﻴﻢ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺪﻻﺋﻞ ﺍﳌﺮﺳﻮﻣﺔ ﰲ ﻛﺘﺒﻨﺎ ﻓـﺈﻥ‬
‫ﺫﻟﻚ ﳑﺎ ﻳﻌﻴﻨﻚ ﻭﻗﺖ ﺑﻼﻏﻪ ﻋﻠﻰ ﺗﺴﻬﻴﻞ ﺍﻟﺘﻌﻄﻴﻞ ﻟﻠﻮﺣﻰ ﻭﺍﻹﺭﺳﺎﻝ ﺇﱃ ﺍﻟﺒﺸﺮ ﲟﻼﺋﻜـﺔ ﻭﺍﻟﺮﺟـﻮﻉ ﺇﱃ‬
‫ﺍﳊﻖ ﻭﺍﻟﻘﻮﻝ ﺑﻘﺪﻡ ﺍﻟﻌﺎﱂ‬
‫‪ ٤٨٥‬ﻭﺁﺧﺮ ﺗﺮﻗﻴﺔ ﺇﱃ ﺃﻭﺍﺋﻞ ﺩﺭﺟﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺗﺪﺧﻞ ﻋﻠﻴﻪ ﲟﺎ ﺗﻀﻤﻨﻪ ﻛﺘﺎ‪‬ﻢ ﺍﳌﺘﺮﺟﻢ ﺑﻜﺘـﺎﺏ‬ ‫‪٨‬‬
‫ﺍﻟﺪﺭﺱ ﺍﻟﺸﺎﻓﻌﻲ ﻟﻠﻨﻔﺲ ﻣﻦ ﺃﻧﻪ ﻻ ﺇﻟﻪ ﻭﻻ ﺻﻔﺔ ﻭﻻ ﻣﻮﺻﻮﻑ ﻓﺈﻥ ﺫﻟﻚ ﻳﻌﻴﻨﻚ ﻋﻠـﻰ ﺍﻟﻘـﻮﻝ ﺑﺎﻹﳍﻴـﺔ‬
‫ﳌﺴﺘﺤﻘﻬﺎ ﻋﻨﺪ ﺍﻟﺒﻼﻍ ﻭﺇﱃ ﺫﻟﻚ ﻳﻌﻨﻮﻥ ‪‬ﺬﺍ ﺃﻥ ﻛﻞ ﺩﺍﻉ ﻣﻨﻬﻢ ﻳﺘﺮﻗﻰ ﺩﺭﺟﺔ ﺩﺭﺟﺔ ﺇﱃ ﺃﻥ ﻳﺼﲑ ﺇﻣﺎﻣـﺎ‬
‫ﻧﺎﻃﻘﺎ ﰒ ﻳﻨﻘﻠﺐ ﺍﳍﺎ ﺭﻭﺣﺎﻧﻴﺎ ﻋﻠﻰ ﻣﺎ ﺳﻨﺸﺮﺡ ﻗﻮﳍﻢ ﻓﻴﻪ ﻣﻦ ﺑﻌﺪ ﻗﺎﻟﻮﺍ ﻭﻣﻦ ﺑﻠﻐﺘﻪ ﺇﱃ ﻫﺬﺍ ﺍﳌﱰﻟﺔ ﻓﻌﺮﻓـﻪ‬
‫ﺣﺴﺐ ﻣﺎ ﻋﺮﻓﻨﺎﻙ ﻣﻦ ﺣﻘﻴﻘﺔ ﺃﻣﺮ ﺍﻹﻣﺎﻡ ﻭﺃﻥ ﺇﲰﺎﻋﻴﻞ ﻭﺃﺑﺎﻩ ﳏﻤﺪﺍ ﻛﺎﻧﺎ ﻣﻦ ﻧﻮﺍﺑﻪ ﻓﻔﻲ ﺫﻟﻚ ﻋـﻮﻥ ﻟـﻚ‬
‫ﻋﻠﻰ ﺇﺑﻄﺎﻝ ﺇﻣﺎﻣﺔ ﻋﻠﻰ ﻭﻭﻟﺪﻩ ﻋﻨﺪ ﺍﻟﺒﻼﻍ ﻭﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺎﳊﻖ ﰒ ﻻ ﻳﺰﺍﻝ ﻛﺬﻟﻚ ﺷﻴﺌﺎ ﻓﺸﻴﺌﺎ ﺣﱴ‬
‫ﻳﺒﻠﻎ ﺍﻟﻐﺎﻳﺔ ﺍﻟﻘﺼﻮﻯ ﻋﻠﻰ ﺗﺪﺭﻳﺞ ﻳﺼﻔﻪ ﻋﻨﻬﻢ ﻓﻴﻤﺎ ﺑﻌﺪ ﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻓﻬﺬﻩ ﻭﺻﻴﺘﻬﻢ ﲨﻴﻌـﺎ ﻟﻠـﺪﺍﻋﻲ ﺇﱃ‬
‫ﻣﺬﺍﻫﺒﻬﻢ ﻭﻓﻴﻬﺎ ﺃﻭﺿﺢ ﺩﻟﻴﻞ ﻟﻜﻞ ﻋﺎﻗﻞ ﻋﻠﻰ ﻛﻔﺮ ﺍﻟﻘﻮﻡ ﻭﺇﳊﺎﺩﻫﻢ ﻭﺗﺼﺮﳛﻬﻢ ﺑﺈﺑﻄﺎﻝ ﺣـﺪﻭﺙ ﺍﻟﻌـﺎﱂ‬
‫ﻭﳏﺪﺛﻪ ﻭﺗﻜﺬﻳﺐ ﻣﻼﺋﻜﺘﻪ ﻭﺭﺳﻠﻪ ﻭﺟﺤﺪ ﺍﳌﻌﺎﺩ ﻭﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﺻـﻞ ﳉﻤـﻴﻌﻬﻢ ﻭﺇﳕـﺎ‬
‫ﻳﺘﻤﺤﺮﻗﻮﻥ ﺑﺬﻛﺮ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﱐ ﻭﺍﻟﻨﺎﻃﻖ ﻭﺍﻷﺳﺎﺱ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻭﳜﺪﻋﻮﻥ ﺑﻪ ﺍﻟﻀﻌﻔﺎﺀ ﺣﱴ ﺇﺫﺍ ﺍﺳﺘﺠﺎﺏ‬
‫ﳍﻢ ﻣﺴﺘﺠﻴﺐ ﺃﺧﺬﻭﻩ ﺑﺎﻟﻘﻮﻝ ﺑﺎﻟﺪﻫﺮ ﻭﺍﻟﺘﻌﻄﻴﻞ‬
‫‪ ٤٨٦‬ﻭﺳﺄﺻﻒ ﻣﻦ ﺑﻌﺪ ﻣﻦ ﻋﻈﻴﻢ ﺳﺒﻬﻢ ﳉﻤﻴﻊ ﺍﻟﺮﺳـﻞ ﺻـﻠﻮﺍﺕ ﺍﷲ ﻭﺳـﻼﻣﻪ ﻋﻠـﻴﻬﻢ‬ ‫‪٨‬‬
‫ﻭﲡﺮﻳﺪﻫﻢ ﺍﻟﻘﻮﻝ ﺑﺎﻻﲢﺎﺩ ﻭﺃﻧﻪ ‪‬ﺎﻳﺔ ﺩﻋﻮ‪‬ﻢ ﻣﺎ ﻳﻌﻠﻢ ﺑﻪ ﻛﻞ ﻗﺎﺭ ﻟﻪ ﻋﻈﻴﻢ ﻛﻔﺮﻫﻢ ﻭﻋﻨﺎﺩﻫﻢ ﻟﻠﺪﻳﻦ ﻗﻠـﺖ‬
‫ﻭﻫﺬﺍ ﺑﲔ ﻓﺈﻥ ﺍﳌﻼﺣﺪﺓ ﻣﻦ ﺍﻟﺒﺎﻃﻨﻴﺔ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ ﻭﻏﲑﻫﻢ ﻭﺍﻟﻐﻼﺓ ﺍﻟﻨﺼﲑﻳﺔ ﻭﻏﲑ ﺍﻟﻨﺼﲑﻳﺔ ﺇﳕـﺎ ﻳﻈﻬـﺮﻭﻥ‬
‫ﺍﻟﺘﺸﻴﻊ ﻭﻫﻢ ﰲ ﺍﻟﺒﺎﻃﻦ ﺃﻛﻔﺮ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻓﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﺸﻴﻊ ﺩﻫﻠﻴﺰ ﺍﻟﻜﻔـﺮ ﻭﺍﻟﻨﻔـﺎﻕ‬
‫ﻭﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻫﻮ ﺍﻹﻣﺎﻡ ﰲ ﻗﺘﺎﻝ ﺍﳌﺮﺗﺪﻳﻦ ﻭﻫﺆﻻﺀ ﻣﺮﺗﺪﻭﻥ ﻓﺎﻟﺼﺪﻳﻖ ﻭﺣﺰﺑـﻪ ﻫـﻢ ﺃﻋـﺪﺍﺅﻩ‬
‫ﻭﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ﺃﻥ ﺍﻟﺼﺤﺒﺔ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﻗﻮﻟﻪ ﺇﺫ ﻳﻘﻮﻝ ﻟﺼﺎﺣﺒﻪ ﻻ ﲢﺰﻥ ﺇﻥ ﺍﷲ ﻣﻌﻨﺎ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﺻـﺤﺒﺔ‬
‫ﻣﻮﺍﻻﺓ ﻟﻠﻤﺼﺤﻮﺏ ﻭﻣﺘﺎﺑﻌﺔ ﻟﻪ ﻻ ﺻﺤﺒﺔ ﻧﻔﺎﻕ ﻛﺼﺤﺒﺔ ﺍﳌﺴﺎﻓﺮ ﻟﻠﻤﺴﺎﻓﺮ ﻭﻫﻲ ﻣﻦ ﺍﻟﺼﺤﺒﺔ ﺍﻟﱵ ﻳﻘﺼﺪﻫﺎ‬
‫ﺍﻟﺼﺎﺣﺐ ﶈﺒﺔ ﺍﳌﺼﺤﻮﺏ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﻋﻨﺪ ﲨﺎﻫﲑ ﺍﳋﻼﺋﻖ ﻋﻠﻤﺎ ﺿﺮﻭﺭﻳﺎ ﲟﺎ ﺗﻮﺍﺗﺮ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻷﻣﻮﺭ‬
‫ﺍﻟﻜﺜﲑﺓ ﺃﻥ ﺃﺑﺎ ﺑﻜﺮ ﻛﺎﻥ ﰲ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﳏﺒﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻣﻮﺍﻻﺗﻪ ﻭﺍﻹﳝﺎﻥ ﺑﻪ ﺃﻋﻈـﻢ ﳑـﺎ‬

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‫‪١٤٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻳﻌﻠﻤﻮﻥ ﺃﻥ ﻋﻠﻴﺎ ﻛﺎﻥ ﻣﺴﻠﻤﺎ ﻭﺃﻧﻪ ﻛﺎﻥ ﺍﺑﻦ ﻋﻤﻪ ﻭﻗﻮﻟﻪ ﺇﻥ ﺍﷲ ﻣﻌﻨﺎ ﱂ ﻳﻜﻦ ‪‬ﺮﺩ ﺍﻟﺼﺤﺒﺔ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟـﱵ‬
‫ﻟﻴﺲ ﻓﻴﻬﺎ‬
‫‪ ٤٨٧‬ﻣﺘﺎﺑﻌﺔ ﻓﺈﻥ ﻫﺬﻩ ﲢﺼﻞ ﻟﻠﻜﺎﻓﺮ ﺇﺫﺍ ﺻﺤﺐ ﺍﳌﺆﻣﻦ ﻟﻴﺲ ﺍﷲ ﻣﻌﻪ ﺑﻞ ﺇﳕﺎ ﻛﺎﻧـﺖ ﺍﳌﻌﻴـﺔ‬ ‫‪٨‬‬
‫ﻟﻠﻤﻮﺍﻓﻘﺔ ﺍﻟﺒﺎﻃﻨﻴﺔ ﻭﺍﳌﻮﺍﻻﺓ ﻟﻪ ﻭﺍﳌﺘﺎﺑﻌﺔ ﻭﳍﺬﺍ ﻛﻞ ﻣﻦ ﻛﺎﻥ ﻣﺘﺒﻌﺎ ﻟﻠﺮﺳﻮﻝ ﻛﺎﻥ ﺍﷲ ﻣﻌﻪ ﲝﺴﺐ ﻫﺬﺍ ﺍﻻﺗﺒﺎﻉ‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﱯ ﺣﺴﺒﻚ ﺍﷲ ﻭﻣﻦ ﺍﺗﺒﻌﻚ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ﺃﻱ ﺣﺴﺒﻚ ﻭﺣﺴﺐ ﻣـﻦ‬
‫ﺍﺗﻌﺒﻚ ﻓﻜﻞ ﻣﻦ ﺍﺗﺒﻊ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﲨﻴﻊ ﺍﳌﺆﻣﻨﲔ ﻓﺎﷲ ﺣﺴﺒﻪ ﻭﻫﺬﺍ ﻣﻌﲎ ﻛﻮﻥ ﺍﷲ ﻣﻌﻪ ﻭﺍﻟﻜﻔﺎﻳﺔ ﺍﳌﻄﻠﻘﺔ ﻣﻊ‬
‫ﺍﻻﺗﺒﺎﻉ ﺍﳌﻄﻠﻖ ﻭﺍﻟﻨﺎﻗﺼﺔ ﻣﻊ ﺍﻟﻨﺎﻗﺺ ﻭﺇﺫﺍ ﻛﺎﻥ ﺑﻌﺾ ﺍﳌﺆﻣﻨﲔ ﺑﻪ ﺍﳌﺘﺒﻌﲔ ﻟﻪ ﻗﺪ ﺣﺼﻞ ﻟﻪ ﻣﻦ ﻳﻌﺎﺩﻳﻪ ﻋﻠـﻰ‬
‫ﺫﻟﻚ ﻓﺎﷲ ﺣﺴﺒﻪ ﻭﻫﻮ ﻣﻌﻪ ﻭﻟﻪ ﻧﺼﻴﺐ ﻣﻦ ﻣﻌﲎ ﻗﻮﻟﻪ ﺇﺫ ﻳﻘﻮﻝ ﻟﺼﺎﺣﺒﻪ ﻻ ﲢﺰﻥ ﺇﻥ ﺍﷲ ﻣﻌﻨﺎ ﻓﺈﻥ ﻫﺬﺍ ﻗﻠﺒﻪ‬
‫ﻣﻮﺍﻓﻖ ﻟﻠﺮﺳﻮﻝ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺻﺤﺒﻪ ﺑﺒﺪﻧﻪ ﻭﺍﻷﺻﻞ ﰲ ﻫﺬﺍ ﺍﻟﻘﻠﺐ ﻛﻤﺎ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ ﺇﻥ ﺑﺎﳌﺪﻳﻨﺔ ﺭﺟﺎﻻ ﻣﺎ ﺳﺮﰎ ﻭﻻ ﻗﻄﻌﺘﻢ ﻭﺍﺩﻳﺎ ﺇﻻ ﻛﺎﻧﻮﺍ ﻣﻌﻜﻢ ﻗﺎﻟﻮﺍ ﻭﻫﻢ ﺑﺎﳌﺪﻳﻨﺔ ﻗـﺎﻝ‬
‫ﻭﻫﻢ ﺑﺎﳌﺪﻳﻨﺔ ﺣﺒﺴﻬﻢ ﺍﻟﻌﺬﺭ‬
‫‪ ٤٨٨‬ﻓﻬﺆﻻﺀ ﺑﻘﻠﻮ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻣﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﺻﺤﺎﺑﻪ ﺍﻟﻐـﺰﺍﺓ ﻓﻠـﻬﻢ ﻣﻌـﲎ‬ ‫‪٨‬‬
‫ﺻﺤﺒﺘﻪ ﰲ ﺍﻟﻐﺰﺍﺓ ﻓﺎﷲ ﻣﻌﻬﻢ ﲝﺴﺐ ﺗﻠﻚ ﺍﻟﺼﺤﺒﺔ ﺍﳌﻌﻨﻮﻳﺔ ﻭﻟﻮ ﺍﻧﻔﺮﺩ ﺍﻟﺮﺟﻞ ﰲ ﺑﻌﺾ ﺍﻷﻣﺼﺎﺭ ﻭﺍﻷﻋﺼﺎﺭ‬
‫ﲝﻖ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ﻭﱂ ﺗﻨﺼﺮﻩ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ﻓﺈﻥ ﺍﷲ ﻣﻌﻪ ﻭﻟﻪ ﻧﺼﻴﺐ ﻣﻦ ﻗﻮﻟﻪ ﺇﻻ ﺗﻨﺼﺮﻭﻩ ﻓﻘﺪ ﻧـﺼﺮﻩ ﺍﷲ‬
‫ﺇﺫ ﺃﺧﺮﺟﻪ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺛﺎﱐ ﺍﺛﻨﲔ ﺇﺫ ﳘﺎ ﰲ ﺍﻟﻐﺎﺭ ﺇﺫ ﻳﻘﻮﻝ ﻟﺼﺎﺣﺒﻪ ﻻ ﲢﺰﻥ ﺇﻥ ﺍﷲ ﻣﻌﻨﺎ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﻓﺈﻥ‬
‫ﻧﺼﺮ ﺍﻟﺮﺳﻮﻝ ﻫﻮ ﻧﺼﺮ ﺩﻳﻨﻪ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﺣﻴﺚ ﻛﺎﻥ ﻭﻣﱴ ﻛﺎﻥ ﻭﻣﻦ ﻭﺍﻓﻘﻪ ﻓﻬﻮ ﺻﺎﺣﺒﻪ ﻋﻠﻴﻪ ﰲ ﺍﳌﻌـﲎ‬
‫ﻓﺈﺫﺍ ﻗﺎﻡ ﺑﻪ ﺫﻟﻚ ﺍﻟﺼﺎﺣﺐ ﻛﻤﺎ ﺃﻣﺮ ﺍﷲ ﻓﺈﻥ ﺍﷲ ﻣﻊ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ﻭﻣﻊ ﺫﻟﻚ ﺍﻟﻘﺎﺋﻢ ﺑﻪ ﻭﻫﺬﺍ ﺍﳌﺘﺒﻊ ﻟﻪ‬
‫ﺣﺴﺒﻪ ﺍﷲ ﻭﻫﻮ ﺣﺴﺐ ﺍﻟﺮﺳﻮﻝ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﺣﺴﺒﻚ ﺍﷲ ﻭﻣﻦ ﺍﺗﺒﻌﻚ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ‬
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‫ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﻣﻮﻗﻔﻪ ﺣﺎﺯﻣﺎ ﻭﺻﺮﳛﺎ ﻣﻊ ﺃﻭﻻﺩ ﺍﺑﻦ ﺍﻟﻌﻠﻘﻤﻲ ﻭﻫﻮ ﺍﻟﻘﺘﻞ ﻓﻼ ﻟﻘﺎﺀ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﻢ‬
‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺸﺮﻳﻂ ﺍﻟﺬﻱ ﺗﻜﻠﻢ ﻓﻴﻪ ﻋﻦ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ‪:‬‬
‫ﻭﻋﺎﺩ ﺃﺣﻔﺎﺩ ﺍﺑﻦ ﺍﻟﻌﻠﻘﻤﻲ ‪ -‬ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ‬
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‫ﻭﺃﻣﺎ ﺍﻟﺬﻳﻦ ﳛﺎﻭﻟﻮﻥ ﺃﻥ ﻳﺴﺘﺮﻭﺍ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻭﻳﻠﺒﺴﻮﺍ ﻋﻠﻴﻬﺎ ﺃﻣﺜﺎﻝ ﺍﳌﺮﺟﻊ ﺍﻟﺪﻳﲏ ﻋﻨﺪﻫﻢ )) ﳏﻤﺪ ﺣﺴﲔ‬
‫ﻓﻀﻞ ﺍﷲ (( ﻭﻏﲑﻩ ﻓﻬﺆﻻﺀ ﻳﺰﻳﻔﻮﻥ ﺍﳊﻘﻴﻘﺔ ﻭﻳﺴﺘﻌﻤﻠﻮﻥ ﺍﻟﺘﻘﻴﺔ ﻛﻌﺎﺩ‪‬ﻢ ﻓﻼ ﳚﻮﺯ ﺍﻟﻮﺛﻮﻕ ﺑﻜﻼﻣﻬﻢ ﻭﻣـﺎ‬
‫ﳚﺮﻱ ﻋﻠﻰ ﺍﻷﺭﺽ ﻳﻜﺬﺏ ﲨﻴﻊ ﻣﺰﺍﻋﻤﻬﻢ‬
‫ﻭﻗﺪ ﻗﻤﺖ ﺑﺎﻟﺮﺩ ﻋﻠﻴﻪ ﰲ ﻟﻘﺎﺀ ﻟﻪ ﻣﻊ ﺍﳉﺰﻳﺮﺓ‬

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 ‫‪١٤٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻫﻨﺎﻙ ﺃﺧﻮﺓ ﻏﻴﻮﺭﻳﻦ ﻋﻠﻰ ﺩﻳﻨﻬﻢ ﺣﺎﻭﻟﻮﺍ ﻛﺸﻒ ﺣﻘﻴﻘﺔ ﺍﻟﺮﺍﻓﻀﺔ ﻭﺩﻭﺭﻫﻢ ﺍﻟﺘـﺂﻣﺮﻱ ﻋﻠـﻰ ﺍﻹﺳـﻼﻡ‬
‫ﻭﺍﳌﺴﻠﻤﲔ ﺃﻣﺜﺎﻝ ‪:‬‬
‫ﻛﺘﺎﺏ ﻭﺟﺎﺀ ﺩﻭﺭ ﺍ‪‬ﻮﺱ‬
‫ﲡﺪﻩ ﻫﻨﺎ ‪:‬‬
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‫ﻭﻛﺘﺎﺏ ﺃﺑﻌﺎﺩ ﺍﻟﺘﺤﺎﻟﻒ ﺍﻟﺮﺍﻓﻀﻲ ﺍﻟﺼﻠﻴﱯ ﰲ ﺍﻟﻌﺮﺍﻕ ﻭﺁﺛﺎﺭﻩ ﻋﻠﻰ ﺍﳌﻨﻄﻘﺔ‬
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‫ﻭﻫﻨﺎ ﻛﺘﺐ ﻛﺜﲑﺓ ﰲ ﺍﻟﺮﺩ ﻋﻠﻴﻬﻢ‬
‫‪http:w‬‬
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‫• ﺳﺎﺩﺳﺎ‪ -‬ﻣﻮﻗﻔﻪ ﻣﻦ ﺍﻟﱪﺯﺍﱐ ﻭﻃﺎﻟﺒﺎﱐ ﺍﻟﻜﺮﺩﻳﲔ‬
‫ﻣﻮﻗﻒ ﻭﺍﺿﺢ ﻭﺻﺮﻳﺢ ﻓﻬﻤﺎ ﻣﺮﺗﺪﺍﻥ ﻭﻳﺘﻌﺎﻭﻧﺎﻥ ﻣﻊ ﺍﶈﺘﻞ ﺍﻟﻐﺎﺯﻱ ﻓﺎﳊﺮﺏ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻬﻢ‬
‫ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﻮﻗﻒ ﺍﻟﺼﺤﻴﺢ ﻓﺎﳌﺴﻠﻢ ﺍﳊﻖ ﻭﻻﺅﺀ ﻭﺑﺮﺍﺅﻩ ﷲ ﻭﻟﺮﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻟﻠﻤﺆﻣﻨﲔ ﻓﻼ‬
‫ﻗﻮﻣﻴﺔ ﻭﻻ ﺇﻗﻠﻴﻤﻴﺔ ‪ ،‬ﺭﺿﻲ ﻣﻦ ﺭﺿﻲ ﻭﺃﻧﻜﺮ ﻣﻦ ﺃﻧﻜﺮ‬
‫ﻼ ﹶﺓ ‪‬ﻭ‪‬ﻳ ‪‬ﺆﺗ‪‬ـﻮ ﹶﻥ ﺍﻟ ‪‬ﺰﻛﹶـﺎ ﹶﺓ ‪‬ﻭﻫ‪‬ـ ‪‬ﻢ‬
‫ﺼﹶ‬‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ِ } :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻭِﻟ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﻘِﻴﻤ‪‬ﻮ ﹶﻥ ﺍﻟ ‪‬‬
‫ﺭ‪‬ﺍ ِﻛﻌ‪‬ﻮ ﹶﻥ{ )‪ (٥٥‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‬
‫ﺴ‪‬ﻨ ﹲﺔ ﻓِﻲ ِﺇ ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ِﺇ ﹾﺫ ﻗﹶﺎﻟﹸﻮﺍ ِﻟ ﹶﻘ ‪‬ﻮ ِﻣ ِﻬ ‪‬ﻢ ِﺇﻧ‪‬ﺎ ﺑ‪‬ـﺮ‪‬ﺍﺀ ﻣِـﻨ ﹸﻜ ‪‬ﻢ‬ ‫ﺖ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹸﺃ ‪‬ﺳ ‪‬ﻮﹲﺓ ‪‬ﺣ ‪‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﹶﻗ ‪‬ﺪ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫‪‬ﻭ ِﻣﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭﻥﹶ ﻣِﻦ ﺩ‪‬ﻭ ِﻥ ﺍﻟﱠﻠ ِﻪ ﹶﻛ ﹶﻔ ‪‬ﺮﻧ‪‬ﺎ ِﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﺑﺪ‪‬ﺍ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻨ‪‬ﺎ ‪‬ﻭ‪‬ﺑ‪‬ﻴ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻌﺪ‪‬ﺍ ‪‬ﻭ ﹸﺓ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬ﻐﻀ‪‬ﺎﺀ ﹶﺃ‪‬ﺑﺪ‪‬ﺍ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬ﺆ ِﻣﻨ‪‬ﻮﺍ ﺑِﺎﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺣ ‪‬ﺪ ‪‬ﻩ‬
‫ﻚ ﹶﺃ‪‬ﻧ‪‬ﺒﻨ‪‬ـﺎ‬‫ﻚ ‪‬ﺗ ‪‬ﻮ ﱠﻛ ﹾﻠﻨ‪‬ﺎ ‪‬ﻭِﺇﹶﻟﻴ‪‬ـ ‪‬‬ ‫ﻚ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ﻣِﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬ ‫ﻚ ﹶﻟ ‪‬‬ ‫ﻚ ‪‬ﻭ ‪‬ﻣﺎ ﹶﺃ ‪‬ﻣِﻠ ‪‬‬‫ِﺇﻟﱠﺎ ﹶﻗ ‪‬ﻮ ﹶﻝ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ِﻟﹶﺄﺑِﻴ ِﻪ ﹶﻟﹶﺄ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ﱠﻥ ﹶﻟ ‪‬‬
‫ﺤﻜِﻴ ‪‬ﻢ ) ‪} (٥‬‬ ‫ﺖ ﺍﹾﻟ ‪‬ﻌﺰِﻳ ‪‬ﺰ ﺍﹾﻟ ‪‬‬
‫ﻚ ﺃﹶﻧ ‪‬‬ ‫ﺠ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ِﻓ‪‬ﺘ‪‬ﻨ ﹰﺔ ﱢﻟﱠﻠﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ﻭ‪‬ﺍ ﹾﻏ ِﻔ ‪‬ﺮ ﹶﻟﻨ‪‬ﺎ ‪‬ﺭﺑ‪‬ﻨ‪‬ﺎ ِﺇ‪‬ﻧ ‪‬‬‫ﺼ ‪‬ﲑ{ )‪ (٤‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﻟﹶﺎ ‪‬ﺗ ‪‬‬ ‫ﻚ ﺍﹾﻟ ‪‬ﻤ ِ‬ ‫‪‬ﻭِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺴ‪‬ﻨ ﹲﺔ ِﻟﻤ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬ﺮﺟ‪‬ﻮ ﺍﻟﱠﻠ ‪‬ﻪ ﻭ‪‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ﺍﻟﹾﺂ ِﺧ ‪‬ﺮ ‪‬ﻭﻣ‪‬ﻦ ‪‬ﻳ‪‬ﺘ ‪‬ﻮ ﱠﻝ ﹶﻓِﺈ ﱠﻥ ﺍﻟﻠﱠـ ‪‬ﻪ ﻫ‪‬ـ ‪‬ﻮ ﺍﹾﻟ ‪‬ﻐﻨِـ ‪‬ﻲ‬
‫ﹶﻟ ﹶﻘ ‪‬ﺪ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻓِﻴ ِﻬ ‪‬ﻢ ﹸﺃ ‪‬ﺳ ‪‬ﻮﹲﺓ ‪‬ﺣ ‪‬‬
‫ﺤﻤِﻴ ‪‬ﺪ{ )‪ (٦‬ﺳﻮﺭﺓ ﺍﳌﻤﺘﺤﻨﺔ‬ ‫ﺍﹾﻟ ‪‬‬
‫ﻓﻬﻲ ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﻘﻮﻡ ﻭﻣﻌﺒﻮﺩﺍ‪‬ﻢ ﻭﻋﺒﺎﺩﺍ‪‬ﻢ ‪ .‬ﻭﻫﻮ ﺍﻟﻜﻔﺮ ‪‬ﻢ ﻭﺍﻹﳝﺎﻥ ﺑﺎﷲ ‪ .‬ﻭﻫﻲ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺒﻐـﻀﺎﺀ ﻻ‬
‫ﺗﻨﻘﻄﻊ ﺣﱴ ﻳﺆﻣﻦ ﺍﻟﻘﻮﻡ ﺑﺎﷲ ﻭﺣﺪﻩ ‪ .‬ﻭﻫﻲ ﺍﳌﻔﺎﺻﻠﺔ ﺍﳊﺎﲰﺔ ﺍﳉﺎﺯﻣﺔ ﺍﻟﱵ ﻻ ﺗﺴﺘﺒﻘﻲ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻮﺷـﺎﺋﺞ‬
‫ﻭﺍﻷﻭﺍﺻﺮ ﺑﻌﺪ ﺍﻧﻘﻄﺎﻉ ﻭﺷﻴﺠﺔ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺁﺻﺮﺓ ﺍﻹﳝﺎﻥ ‪ .‬ﻭﰲ ﻫﺬﺍ ﻓﺼﻞ ﺍﳋﻄﺎﺏ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺘﺠﺮﺑـﺔ‬
‫ﺍﻟﱵ ﳝﺮ ‪‬ﺎ ﺍﳌﺆﻣﻦ ﰲ ﺃﻱ ﺟﻴﻞ ‪ .‬ﻭﰲ ﻗﺮﺍﺭ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺍﻟﺬﻳﻦ ﻣﻌﻪ ﺃﺳﻮﺓ ﳋﻠﻔﺎﺋﻬﻢ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‬
‫‪.‬‬

‫‪١٤٣‬‬
‫‪١٤٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻟﻘﺪ ﻛﺎﻥ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﳚﺪ ﰲ ﺍﺳﺘﻐﻔﺎﺭ ﺇﺑﺮﺍﻫﻴﻢ ﻷﺑﻴﻪ ‪ -‬ﻭﻫﻮ ﻣﺸﺮﻙ ‪ -‬ﺛﻐﺮﺓ ﺗﻨﻔﺬ ﻣﻨـﻬﺎ ﻋـﻮﺍﻃﻔﻬﻢ‬
‫ﺍﳊﺒﻴﺴﺔ ﻭﻣﺸﺎﻋﺮﻫﻢ ﺍﳌﻮﺻﻮﻟﺔ ﺑﺬﻭﻱ ﻗﺮﺑﺎﻫﻢ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ‪ .‬ﻓﺠﺎﺀ ﺍﻟﻘﺮﺁﻥ ﻟﻴﺸﺮﺡ ﳍﻢ ﺣﻘﻴﻘـﺔ ﻣﻮﻗـﻒ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﰲ ﻗﻮﻟﻪ ﻷﺑﻴﻪ‪) :‬ﻷﺳﺘﻐﻔﺮﻥ ﻟﻚ( ‪. .‬‬
‫ﻓﻠﻘﺪ ﻗﺎﻝ ﻫﺬﺍ ﻗﺒﻞ ﺃﻥ ﻳﺴﺘﻴﻘﻦ ﻣﻦ ﺇﺻﺮﺍﺭ ﺃﺑﻴﻪ ﻋﻠﻰ ﺍﻟﺸﺮﻙ ‪ .‬ﻗﺎﻟﻪ ﻭﻫﻮ ﻳﺮﺟﻮ ﺇﳝﺎﻧﻪ ﻭﻳﺘﻮﻗﻌﻪ‪) :‬ﻓﻠﻤﺎ ﺗﺒﲔ ﻟﻪ‬
‫ﺃﻧﻪ ﻋﺪﻭ ﷲ ﺗﱪﺃ ﻣﻨﻪ( ‪. .‬‬
‫ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺳﻮﺭﺓ ﺃﺧﺮﻯ ‪.‬‬
‫ﻭﻳﺜﺒﺖ ﻫﻨﺎ ﺃﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻓﻮﺽ ﺍﻷﻣﺮ ﻛﻠﻪ ﷲ ‪ ،‬ﻭﺗﻮﺟﻪ ﺇﻟﻴﻪ ﺑﺎﻟﺘﻮﻛﻞ ﻭﺍﻹﻧﺎﺑﺔ ﻭﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪:‬‬
‫)ﻭﻣﺎ ﺃﻣﻠﻚ ﻟﻚ ﻣﻦ ﺍﷲ ﻣﻦ ﺷﻲﺀ ‪ .‬ﺭﺑﻨﺎ ﻋﻠﻴﻚ ﺗﻮﻛﻠﻨﺎ ﻭﺇﻟﻴﻚ ﺃﻧﺒﻨﺎ ﻭﺇﻟﻴﻚ ﺍﳌﺼﲑ( ‪. .‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﺴﻠﻴﻢ ﺍﳌﻄﻠﻖ ﷲ ‪ ،‬ﻫﻮ ﺍﻟﺴﻤﺔ ﺍﻹﳝﺎﻧﻴﺔ ﺍﻟﻮﺍﺿﺤﺔ ﰲ ﺇﺑﺮﺍﻫﻴﻢ ﻳﱪﺯﻫﺎ ﻫﻨﺎ ﻟﻴﻮﺟﻪ ﺇﻟﻴﻬﺎ ﻗﻠﻮﺏ ﺃﺑﻨﺎﺋـﻪ‬
‫ﺍﳌﺴﻠﻤﲔ ‪ .‬ﻛﺤﻠﻘﺔ ﻣﻦ ﺣﻠﻘﺎﺕ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻮﺟﻴﻪ ﺑﺎﻟﻘﺼﺺ ﻭﺍﻟﺘﻌﻘﻴﺐ ﻋﻠﻴﻪ ‪ ،‬ﻭﺇﺑﺮﺍﺯ ﻣﺎ ﰲ ﺛﻨﺎﻳـﺎﻩ ﻣـﻦ‬
‫ﻣﻼﻣﺢ ﻭﲰﺎﺕ ﻭﺗﻮﺟﻴﻬﺎﺕ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪.‬‬
‫ﻭﻳﺴﺘﻄﺮﺩ ﳍﺬﺍ ﰲ ﺇﺛﺒﺎﺕ ﺑﻘﻴﺔ ﺩﻋﺎﺀ ﺇﺑﺮﺍﻫﻴﻢ ﻭﳒﻮﺍﻩ ﳌﻮﻻﻩ‪:‬‬
‫)ﺭﺑﻨﺎ ﻻ ﲡﻌﻠﻨﺎ ﻓﺘﻨﺔ ﻟﻠﺬﻳﻦ ﻛﻔﺮﻭﺍ( ‪. .‬‬
‫ﻓﻼ ﺗﺴﻠﻄﻬﻢ ﻋﻠﻴﻨﺎ ‪ .‬ﻓﻴﻜﻮﻥ ﰲ ﺫﻟﻚ ﻓﺘﻨﺔ ﳍﻢ ‪ ،‬ﺇﺫ ﻳﻘﻮﻟﻮﻥ‪:‬ﻟﻮ ﻛﺎﻥ ﺍﻹﳝﺎﻥ ﳛﻤﻲ ﺃﻫﻠﻪ ﻣﺎ ﺳﻠﻄﻨﺎ ﻋﻠـﻴﻬﻢ‬
‫ﻭﻗﻬﺮﻧﺎﻫﻢ ! ﻭﻫﻲ ﺍﻟﺸﺒﻬﺔ ﺍﻟﱵ ﻛﺜﲑﺍ ﻣﺎ ﲢﻴﻚ ﰲ ﺍﻟﺼﺪﻭﺭ ‪ ،‬ﺣﲔ ﻳﺘﻤﻜﻦ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺍﳊـﻖ ‪ ،‬ﻭﻳﺘـﺴﻠﻂ‬
‫ﺍﻟﻄﻐﺎﺓ ﻋﻠﻰ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ‪ -‬ﳊﻜﻤﺔ ﻳﻌﻠﻤﻬﺎ ﺍﷲ ‪ -‬ﰲ ﻓﺘﺮﺓ ﻣﻦ ﺍﻟﻔﺘﺮﺍﺕ ‪ .‬ﻭﺍﳌﺆﻣﻦ ﻳﺼﱪ ﻟﻼﺑﺘﻼﺀ ‪ ،‬ﻭﻟﻜـﻦ‬
‫ﻫﺬﺍ ﻻ ﳝﻨﻌﻪ ﺃﻥ ﻳﺪﻋﻮ ﺍﷲ ﺃﻻ ﻳﺼﻴﺒﻪ ﺍﻟﺒﻼﺀ ﺍﻟﺬﻱ ﳚﻌﻠﻪ ﻓﺘﻨﺔ ﻭﺷﺒﻬﺔ ﲢﻴﻚ ﰲ ﺍﻟﺼﺪﻭﺭ ‪.‬‬
‫ﻭﺑﻘﻴﺔ ﺍﻟﺪﻋﺎﺀ‪:‬‬
‫)ﻭﺍﻏﻔﺮ ﻟﻨﺎ( ‪. .‬‬
‫ﻳﻘﻮﳍﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺧﻠﻴﻞ ﺍﻟﺮﲪﻦ ‪ .‬ﺇﺩﺭﺍﻛﺎ ﻣﻨﻪ ﳌﺴﺘﻮﻯ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﱵ ﻳﺴﺘﺤﻘﻬﺎ ﻣﻨﻪ ﺭﺑﻪ ‪ ،‬ﻭﻋﺠﺰﻩ ﺑﺒﺸﺮﻳﺘﻪ ﻋـﻦ‬
‫ﺑﻠﻮﻍ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺬﻱ ﻳﻜﺎﻓﺊ ﺑﻪ ﻧﻌﻢ ﺍﷲ ﻭﺁﻻﺀﻩ ‪ ،‬ﻭﳝﺠﺪ ﺟﻼﻟﻪ ﻭﻛﱪﻳﺎﺀﻩ ﻓﻴﻄﻠﺐ ﺍﳌﻐﻔﺮﺓ ﻣﻦ ﺭﺑﻪ ‪ ،‬ﻟﻴﻜﻮﻥ‬
‫ﰲ ﺷﻌﻮﺭﻩ ﻭﰲ ﻃﻠﺒﻪ ﺃﺳﻮﺓ ﳌﻦ ﻣﻌﻪ ﻭﳌﻦ ﻳﺄﰐ ﺑﻌﺪﻩ ‪.‬‬
‫ﻭﳜﺘﻢ ﺩﻋﺎﺀﻩ ﻭﺇﻧﺎﺑﺘﻪ ﻭﺍﺳﺘﻐﻔﺎﺭﻩ ﻳﺼﻒ ﺭﺑﻪ ﺑﺼﻔﺘﻪ ﺍﳌﻨﺎﺳﺒﺔ ﳍﺬﺍ ﺍﻟﺪﻋﺎﺀ‪:‬‬
‫)ﺭﺑﻨﺎ ﺇﻧﻚ ﺃﻧﺖ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ( ‪. .‬‬
‫ﺍﻟﻌﺰﻳﺰ‪:‬ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ‪ ،‬ﺍﳊﻜﻴﻢ‪:‬ﻓﻴﻤﺎ ﳝﻀﻲ ﻣﻦ ﺗﺪﺑﲑ ‪.‬‬
‫ﻭﰲ ‪‬ﺎﻳﺔ ﻫﺬﺍ ﺍﻟﻌﺮﺽ ﳌﻮﻗﻒ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺍﻟﺬﻳﻦ ﻣﻌﻪ ‪ ،‬ﻭﰲ ﺍﺳﺘﺴﻼﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﻧﺎﺑﺘﻪ ﻳﻌﻮﺩ ﻓﻴﻘـﺮﺭ ﺍﻷﺳـﻮﺓ‬
‫ﻭﻳﻜﺮﺭﻫﺎ ؛ ﻣﻊ ﳌﺴﺔ ﺟﺪﻳﺪﺓ ﻟﻘﻠﻮﺏ ﺍﳌﺆﻣﻨﲔ‪:‬‬
‫)ﻟﻘﺪ ﻛﺎﻥ ﻟﻜﻢ ﻓﻴﻬﻢ ﺃﺳﻮﺓ ﺣﺴﻨﺔ ﳌﻦ ﻛﺎﻥ ﻳﺮﺟﻮ ﺍﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ‪ .‬ﻭﻣﻦ ﻳﺘﻮﻝ ﻓـﺈﻥ ﺍﷲ ﻫـﻮ ﺍﻟﻐـﲏ‬
‫ﺍﳊﻤﻴﺪ( ‪. .‬‬

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 ‫‪١٤٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﺎﻷﺳﻮﺓ ﰲ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺍﻟﺬﻳﻦ ﻣﻌﻪ ﻣﺘﺤﻘﻘﺔ ﳌﻦ ﻛﺎﻥ ﻳﺮﺟﻮ ﺍﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ‪ .‬ﻭﻫﺆﻻﺀ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳـﺪﺭﻛﻮﻥ‬
‫ﻗﻴﻤﺔ ﺍﻟﺘﺠﺮﺑﺔ ﺍﻟﱵ ﻋﺎﻧﺎﻫﺎ ﻫﺬﺍ ﺍﻟﺮﻫﻂ ﺍﻟﻜﺮﱘ ‪ ،‬ﻭﳚﺪﻭﻥ ﻓﻴﻬﺎ ﺃﺳﻮﺓ ﺗﺘﺒﻊ ‪ ،‬ﻭﺳﺎﺑﻘﺔ ‪‬ﺪﻱ ‪ .‬ﻓﻤـﻦ ﻛـﺎﻥ‬
‫ﻳﺮﺟﻮ ﺍﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﻠﻴﺘﺨﺬ ﻣﻨﻬﺎ ﺃﺳﻮﺓ ‪. .‬‬
‫ﻭﻫﻮ ﺗﻠﻤﻴﺢ ﻣﻮﺡ ﻟﻠﺤﺎﺿﺮﻳﻦ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ‪.‬‬
‫ﻓﺄﻣﺎ ﻣﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﻮﱃ ﻋﻦ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ‪ .‬ﻣﻦ ﻳﺮﻳﺪ ﺃﻥ ﳛﻴﺪ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻘﺎﻓﻠﺔ ‪ .‬ﻣﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﻨﺴﻠﺦ ﻣـﻦ‬
‫ﻫﺬﺍ ﺍﻟﻨﺴﺐ ﺍﻟﻌﺮﻳﻖ ‪ .‬ﻓﻤﺎ ﺑﺎﷲ ﻣﻦ ﺣﺎﺟﺔ ﺇﻟﻴﻪ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪) -‬ﻓﺈﻥ ﺍﷲ ﻫﻮ ﺍﻟﻐﲏ ﺍﳊﻤﻴﺪ( ‪ ) . .‬ﺍﻟﻈﻼﻝ(‬
‫ﺠ ‪‬ﺪ ﹶﻗ ‪‬ﻮﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﺎﻟﱠﻠ ِﻪ ﻭ‪‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻟﹾﺂ ِﺧ ِﺮ ‪‬ﻳﻮ‪‬ﺍﺩ‪‬ﻭ ﹶﻥ ‪‬ﻣ ‪‬ﻦ ﺣ‪‬ﺎ ‪‬ﺩ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ ‪‬ﻭﹶﻟ ‪‬ﻮ ﻛﹶﺎﻧ‪‬ﻮﺍ ﺁﺑ‪‬ﺎﺀ ‪‬ﻫ ‪‬ﻢ‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪ }:‬ﻟﹶﺎ ‪‬ﺗ ِ‬
‫ﺕ‬
‫ﺡ ‪‬ﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻭ‪‬ﻳ ‪‬ﺪ ِﺧﹸﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﺟﻨ‪‬ﺎ ٍ‬‫ﺐ ﻓِﻲ ﹸﻗﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ﺍﹾﻟِﺈﳝ‪‬ﺎ ﹶﻥ ‪‬ﻭﹶﺃ‪‬ﻳ ‪‬ﺪﻫ‪‬ﻢ ِﺑﺮ‪‬ﻭ ٍ‬
‫ﻚ ﹶﻛ‪‬ﺘ ‪‬‬ ‫ﺸ ‪‬ﲑ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ ﹸﺃﻭ‪‬ﹶﻟِﺌ ‪‬‬ ‫ﹶﺃ ‪‬ﻭ ﹶﺃ‪‬ﺑﻨ‪‬ﺎﺀ ‪‬ﻫ ‪‬ﻢ ﹶﺃ ‪‬ﻭ ِﺇ ‪‬ﺧﻮ‪‬ﺍ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻭ ‪‬ﻋ ِ‬
‫ﺏ ﺍﻟﱠﻠ ِﻪ‬
‫ﺏ ﺍﻟﱠﻠ ِﻪ ﹶﺃﻟﹶﺎ ِﺇ ﱠﻥ ِﺣ ‪‬ﺰ ‪‬‬‫ﻚ ِﺣ ‪‬ﺰ ‪‬‬‫ﺿ ‪‬ﻲ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﺭﺿ‪‬ﻮﺍ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹸﺃ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫ﺤِﺘﻬ‪‬ﺎ ﺍﹾﻟﹶﺄ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺭ ﺧ‪‬ﺎِﻟﺪِﻳ ‪‬ﻦ ﻓِﻴﻬ‪‬ﺎ ﺭ‪ِ ‬‬ ‫‪‬ﺗﺠ‪‬ﺮِﻱ ﻣِﻦ ‪‬ﺗ ‪‬‬
‫‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ﹾﻔِﻠﺤ‪‬ﻮ ﹶﻥ{ )‪ (٢٢‬ﺳﻮﺭﺓ ﺍ‪‬ﺎﺩﻟﺔ‬
‫ﺇ‪‬ﺎ ﺍﳌﻔﺎﺿﻠﺔ ﺍﻟﻜﺎﻣﻠﺔ ﺑﲔ ﺣﺰﺏ ﺍﷲ ﻭﺣﺰﺏ ﺍﻟﺸﻴﻄﺎﻥ ‪ ،‬ﻭﺍﻻﳓﻴﺎﺯ ﺍﻟﻨﻬﺎﺋﻲ ﻟﻠﺼﻒ ﺍﳌﺘﻤﻴﺰ ‪ ،‬ﻭﺍﻟﺘﺠﺮﺩ ﻣـﻦ‬
‫ﻛﻞ ﻋﺎﺋﻖ ﻭﻛﻞ ﺟﺎﺫﺏ ‪ ،‬ﻭﺍﻻﺭﺗﺒﺎﻁ ﰲ ﺍﻟﻌﺮﻭﺓ ﺍﻟﻮﺍﺣﺪﺓ ﺑﺎﳊﺒﻞ ﺍﻟﻮﺍﺣﺪ ‪.‬‬
‫)ﻻ ﲡﺪ ﻗﻮﻣﺎ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻳﻮﺍﺩﻭﻥ ﻣﻦ ﺣﺎﺩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ( ‪. .‬‬
‫ﻓﻤﺎ ﺟﻌﻞ ﺍﷲ ﻟﺮﺟﻞ ﻣﻦ ﻗﻠﺒﲔ ﰲ ﺟﻮﻓﻪ ‪ ،‬ﻭﻣﺎ ﳚﻤﻊ ﺇﻧﺴﺎﻥ ﰲ ﻗﻠﺐ ﻭﺍﺣﺪ ﻭﺩﻳﻦ‪:‬ﻭﺩﺍ ﷲ ﻭﺭﺳـﻮﻟﻪ ﻭﻭﺩﺍ‬
‫ﻷﻋﺪﺍﺀ ﺍﷲ ﻭﺭﺳﻮﻟﻪ !‬
‫ﻓﺈﻣﺎ ﺇﳝﺎﻥ ﺃﻭ ﻻ ﺇﳝﺎﻥ ‪ .‬ﺃﻣﺎ ﳘﺎ ﻣﻌﺎ ﻓﻼ ﳚﺘﻤﻌﺎﻥ ‪.‬‬
‫)ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﺁﺑﺎﺀﻫﻢ ﺃﻭ ﺃﺑﻨﺎﺀﻫﻢ ﺃﻭ ﺇﺧﻮﺍ‪‬ﻢ ﺃﻭ ﻋﺸﲑ‪‬ﻢ( ‪. .‬‬
‫ﻓﺮﻭﺍﺑﻂ ﺍﻟﺪﻡ ﻭﺍﻟﻘﺮﺍﺑﺔ ﻫﺬﻩ ﺗﺘﻘﻄﻊ ﻋﻨﺪ ﺣﺪ ﺍﻹﳝﺎﻥ ‪ .‬ﺇ‪‬ﺎ ﳝﻜﻦ ﺃﻥ ﺗﺮﻋﻰ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﻫﻨﺎﻙ ﳏﺎﺩﺓ ﻭﺧﺼﻮﻣﺔ‬
‫ﺑﲔ ﺍﻟﻠﻮﺍﺋﲔ‪:‬ﻟﻮﺍﺀ ﺍﷲ ﻭﻟﻮﺍﺀ ﺍﻟﺸﻴﻄﺎﻥ ‪ .‬ﻭﺍﻟﺼﺤﺒﺔ ﺑﺎﳌﻌﺮﻭﻑ ﻟﻠﻮﺍﻟﺪﻳﻦ ﺍﳌﺸﺮﻛﲔ ﻣﺄﻣﻮﺭ ‪‬ﺎ ﺣﲔ ﻻ ﺗﻜـﻮﻥ‬
‫ﻫﻨﺎﻙ ﺣﺮﺏ ﺑﲔ ﺣﺰﺏ ﺍﷲ ﻭﺣﺰﺏ ﺍﻟﺸﻴﻄﺎﻥ ‪ .‬ﻓﺄﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﶈﺎﺩﺓ ﻭﺍﳌﺸﺎﻗﺔ ﻭﺍﳊﺮﺏ ﻭﺍﳋﺼﻮﻣﺔ ﻓﻘـﺪ‬
‫ﺗﻘﻄﻌﺖ ﺗﻠﻚ ﺍﻷﻭﺍﺻﺮ ﺍﻟﱵ ﻻ ﺗﺮﺗﺒﻂ ﺑﺎﻟﻌﺮﻭﺓ ﺍﻟﻮﺍﺣﺪﺓ ﻭﺑﺎﳊﺒﻞ ﺍﻟﻮﺍﺣﺪ ‪ .‬ﻭﻟﻘﺪ ﻗﺘﻞ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺃﺑﺎﻩ ﰲ ﻳﻮﻡ‬
‫ﺑﺪﺭ ‪ .‬ﻭﻫﻢ ﺍﻟﺼﺪﻳﻖ ﺃﺑﻮ ﺑﻜﺮ ﺑﻘﺘﻞ ﻭﻟﺪﻩ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪ .‬ﻭﻗﺘﻞ ﻣﺼﻌﺐ ﺑﻦ ﻋﻤﲑ ﺃﺧﺎﻩ ﻋﺒﻴﺪ ﺑـﻦ ﻋﻤـﲑ ‪.‬‬
‫ﻭﻗﺘﻞ ﻋﻤﺮ ﻭﲪﺰﺓ ﻭﻋﻠﻲ ﻭﻋﺒﻴﺪﺓ ﻭﺍﳊﺎﺭﺙ ﺃﻗﺮﺑﺎﺀﻫﻢ ﻭﻋﺸﲑ‪‬ﻢ ‪ .‬ﻣﺘﺠﺮﺩﻳﻦ ﻣﻦ ﻋﻼﺋﻖ ﺍﻟﺪﻡ ﻭﺍﻟﻘﺮﺍﺑـﺔ ﺇﱃ‬
‫ﺁﺻﺮﺓ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻘﻴﺪﺓ ‪ .‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺃﺑﻠﻎ ﻣﺎ ﺍﺭﺗﻘﻰ ﺇﻟﻴﻪ ﺗﺼﻮﺭ ﺍﻟﺮﻭﺍﺑﻂ ﻭﺍﻟﻘﻴﻢ ﰲ ﻣﻴﺰﺍﻥ ﺍﷲ ‪.‬‬
‫)ﺃﻭﻟﺌﻚ ﻛﺘﺐ ﰲ ﻗﻠﻮ‪‬ﻢ ﺍﻹﳝﺎﻥ( ‪. .‬‬
‫ﻓﻬﻮ ﻣﺜﺒﺖ ﰲ ﻗﻠﻮ‪‬ﻢ ﺑﻴﺪ ﺍﷲ ﻣﻜﺘﻮﺏ ﰲ ﺻﺪﻭﺭﻫﻢ ﺑﻴﻤﲔ ﺍﻟﺮﲪﻦ ‪ .‬ﻓـﻼ ﺯﻭﺍﻝ ﻟـﻪ ﻭﻻ ﺍﻧـﺪﺛﺎﺭ ‪ ،‬ﻭﻻ‬
‫ﺍﻧﻄﻤﺎﺱ ﻓﻴﻪ ﻭﻻ ﻏﻤﻮﺽ !‬
‫)ﻭﺃﻳﺪﻫﻢ ﺑﺮﻭﺡ ﻣﻨﻪ( ‪. .‬‬

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‫‪١٤٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﻌﺰﻣﻮﺍ ﻫﺬﻩ ﺍﻟﻌﺰﻣﺔ ﺇﻻ ﺑﺮﻭﺡ ﻣﻦ ﺍﷲ ‪ .‬ﻭﻣﺎ ﳝﻜﻦ ﺃﻥ ﺗﺸﺮﻕ ﻗﻠﻮ‪‬ﻢ ‪‬ﺬﺍ ﺍﻟﻨـﻮﺭ ﺇﻻ ‪‬ـﺬﺍ‬
‫ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﳝﺪﻫﻢ ﺑﺎﻟﻘﻮﺓ ﻭﺍﻹﺷﺮﺍﻕ ‪ ،‬ﻭﻳﺼﻠﻬﻢ ﲟﺼﺪﺭ ﺍﻟﻘﻮﺓ ﻭﺍﻹﺷﺮﺍﻕ ‪.‬‬
‫)ﻭﻳﺪﺧﻠﻬﻢ ﺟﻨﺎﺕ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷ‪‬ﺎﺭ ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ( ‪. .‬‬
‫ﺟﺰﺍﺀ ﻣﺎ ﲡﺮﺩﻭﺍ ﰲ ﺍﻷﺭﺽ ﻣﻦ ﻛﻞ ﺭﺍﺑﻄﺔ ﻭﺁﺻﺮﺓ ؛ ﻭﻧﻔﻀﻮﺍ ﻋﻦ ﻗﻠﻮ‪‬ﻢ ﻛﻞ ﻋﺮﺽ ﻣﻦ ﺃﻋﺮﺍﺿﻬﺎ ﺍﻟﻔﺎﻧﻴﺔ‬
‫)ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﺭﺿﻮﺍ ﻋﻨﻪ( ‪ . .‬ﻭﻫﺬﻩ ﺻﻮﺭﺓ ﻭﺿﻴﺌﺔ ﺭﺍﺿﻴﺔ ﻣﻄﻤﺌﻨﺔ ‪ ،‬ﺗﺮﺳﻢ ﺣﺎﻟﺔ ﺍﳌﺆﻣﻨﲔ ﻫﺆﻻﺀ ‪ ،‬ﰲ‬
‫ﻣﻘﺎﻡ ﻋﺎﻝ ﺭﻓﻴﻊ ‪ .‬ﻭﰲ ﺟﻮ ﺭﺍﺽ ﻭﺩﻳﻊ ‪. .‬‬
‫ﺭ‪‬ﻢ ﺭﺍﺽ ﻋﻨﻬﻢ ﻭﻫﻢ ﺭﺍﺿﻮﻥ ﻋﻦ ﺭ‪‬ﻢ ‪ .‬ﺍﻧﻘﻄﻌﻮﺍ ﻋﻦ ﻛﻞ ﺷﻲﺀ ﻭﻭﺻﻠﻮﺍ ﺃﻧﻔﺴﻬﻢ ﺑـﻪ ؛ ﻓﺘﻘﺒﻠـﻬﻢ ﰲ‬
‫ﻛﻨﻔﻪ ‪ ،‬ﻭﺃﻓﺴﺢ ﳍﻢ ﰲ ﺟﻨﺎﺑﻪ ‪ ،‬ﻭﺃﺷﻌﺮﻫﻢ ﺑﺮﺿﺎﻩ ‪ .‬ﻓﺮﺿﻮﺍ ‪ .‬ﺭﺿﻴﺖ ﻧﻔﻮﺳﻬﻢ ﻫﺬﺍ ﺍﻟﻘﺮﺏ ﻭﺃﻧﺴﺖ ﺑـﻪ‬
‫ﻭﺍﻃﻤﺄﻧﺖ ﺇﻟﻴﻪ ‪. .‬‬
‫)ﺃﻭﻟﺌﻚ ﺣﺰﺏ ﺍﷲ( ‪. .‬‬
‫ﻓﻬﻢ ﲨﺎﻋﺘﻪ ‪ .‬ﺍﳌﺘﺠﻤﻌﺔ ﲢﺖ ﻟﻮﺍﺋﻪ ‪ .‬ﺍﳌﺘﺤﺮﻛﺔ ﺑﻘﻴﺎﺩﺗﻪ ‪ .‬ﺍﳌﻬﺘﺪﻳﺔ ‪‬ﺪﻳﻪ ‪ .‬ﺍﶈﻘﻘﺔ ﳌﻨﻬﺠـﻪ ‪ .‬ﺍﻟﻔﺎﻋﻠـﺔ ﰲ‬
‫ﺍﻷﺭﺽ ﻣﺎ ﻗﺪﺭﻩ ﻭﻗﻀﺎﻩ ‪ .‬ﻓﻬﻲ ﻗﺪﺭ ﻣﻦ ﻗﺪﺭ ﺍﷲ ‪.‬‬
‫)ﺃﻻ ﺇﻥ ﺣﺰﺏ ﺍﷲ ﻫﻢ ﺍﳌﻔﻠﺤﻮﻥ( ‪ .‬ﻭﻣﻦ ﻳﻔﻠﺢ ﺇﺫﻥ ﺇﺫﺍ ﱂ ﻳﻔﻠﺢ ﺃﻧﺼﺎﺭ ﺍﷲ ﺍﳌﺨﺘﺎﺭﻭﻥ ؟‬
‫ﻭﻫﻜﺬﺍ ﺗﻨﻘﺴﻢ ﺍﻟﺒﺸﺮﻳﺔ ﺇﱃ ﺣﺰﺑﲔ ﺍﺛﻨﲔ‪:‬ﺣﺰﺏ ﺍﷲ ﻭﺣﺰﺏ ﺍﻟﺸﻴﻄﺎﻥ ‪ .‬ﻭﺇﱃ ﺭﺍﻳﺘﲔ ﺍﺛﻨﺘﲔ‪:‬‬
‫ﺭﺍﻳﺔ ﺍﳊﻖ ﻭﺭﺍﻳﺔ ﺍﻟﺒﺎﻃﻞ ‪ .‬ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻔﺮﺩ ﻣﻦ ﺣﺰﺏ ﺍﷲ ﻓﻬﻮ ﻭﺍﻗﻒ ﲢﺖ ﺭﺍﻳﺔ ﺍﳊﻖ ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻣﻦ ﺣﺰﺏ ﺍﻟﺸﻴﻄﺎﻥ ﻓﻬﻮ ﻭﺍﻗﻒ ﲢﺖ ﺭﺍﻳﺔ ﺍﻟﺒﺎﻃﻞ ‪ . .‬ﻭﳘﺎ ﺻﻔﺎﻥ ﻣﺘﻤﻴﺰﺍﻥ ﻻ ﳜﺘﻠﻄﺎﻥ ﻭﻻ ﻳﺘﻤﻴﻌﺎﻥ !!‬
‫ﻻ ﻧﺴﺐ ﻭﻻ ﺻﻬﺮ ‪ ،‬ﻭﻻ ﺃﻫﻞ ﻭﻻ ﻗﺮﺍﺑﺔ ‪ ،‬ﻭﻻ ﻭﻃﻦ ﻭﻻ ﺟﻨﺲ ‪ ،‬ﻭﻻ ﻋﺼﺒﻴﺔ ﻭﻻ ﻗﻮﻣﻴﺔ ‪. .‬‬
‫ﺃﳕﺎ ﻫﻲ ﺍﻟﻌﻘﻴﺪﺓ ‪ ،‬ﻭﺍﻟﻌﻘﻴﺪﺓ ﻭﺣﺪﻫﺎ ‪ .‬ﻓﻤﻦ ﺍﳓﺎﺯ ﺇﱃ ﺣﺰﺏ ﺍﷲ ﻭﻭﻗﻒ ﲢﺖ ﺭﺍﻳﺔ ﺍﳊﻖ ﻓﻬـﻮ ﻭﲨﻴـﻊ‬
‫ﺍﻟﻮﺍﻗﻔﲔ ﲢﺖ ﻫﺬﻩ ﺍﻟﺮﺍﻳﺔ ﺇﺧﻮﺓ ﰲ ﺍﷲ ‪ .‬ﲣﺘﻠﻒ ﺃﻟﻮﺍ‪‬ﻢ ﻭﲣﺘﻠﻒ ﺃﻭﻃﺎ‪‬ﻢ ‪ ،‬ﻭﲣﺘﻠﻒ ﻋﺸﺎﺋﺮﻫﻢ ﻭﲣﺘﻠـﻒ‬
‫ﺃﺳﺮﻫﻢ ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﻳﻠﺘﻘﻮﻥ ﰲ ﺍﻟﺮﺍﺑﻄﺔ ﺍﻟﱵ ﺗﺆﻟﻒ ﺣﺰﺏ ﺍﷲ ‪ ،‬ﻓﺘﺬﻭﺏ ﺍﻟﻔﻮﺍﺭﻕ ﻛﻠﻬﺎ ﲢﺖ ﺍﻟﺮﺍﻳﺔ ﺍﻟﻮﺍﺣﺪﺓ‬
‫‪ .‬ﻭﻣﻦ ﺍﺳﺘﺤﻮﺫ ﻋﻠﻴﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻓﻮﻗﻒ ﲢﺖ ﺭﺍﻳﺔﺍﻟﺒﺎﻃﻞ ‪ ،‬ﻓﻠﻦ ﺗﺮﺑﻄﻪ ﺑﺄﺣﺪ ﻣﻦ ﺣﺰﺏ ﺍﷲ ﺭﺍﺑﻄﺔ ‪ .‬ﻻ ﻣﻦ‬
‫ﺃﺭﺽ ‪ ،‬ﻭﻻ ﻣﻦ ﺟﻨﺲ ‪ ،‬ﻭﻻ ﻣﻦ ﻭﻃﻦ ﻭﻻ ﻣﻦ ﻟﻮﻥ ‪ ،‬ﻭﻻ ﻣﻦ ﻋﺸﲑﺓ ﻭﻻ ﻣﻦ ﻧﺴﺐ ﻭﻻ ﻣﻦ ﺻـﻬﺮ ‪. .‬‬
‫ﻟﻘﺪ ﺃﻧﺒﺘﺖ ﺍﻟﻮﺷﻴﺠﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ ﻫﺬﻩ ﺍﻟﻮﺷﺎﺋﺞ ﻓﺄﻧﺒﺘﺖ ﻫﺬﻩ ﺍﻟﻮﺷﺎﺋﺞ ﲨﻴﻌﺎ ‪. .‬‬
‫ﻭﻣﻊ ﺇﳛﺎﺀ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﺄﻧﻪ ﻛﺎﻥ ﻫﻨﺎﻙ ﰲ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ﻣﻦ ﺗﺸﺪﻩ ﺃﻭﺍﺻﺮ ﺍﻟـﺪﻡ ﻭﺍﻟﻘﺮﺍﺑـﺔ ﻭﺟـﻮﺍﺫﺏ‬
‫ﺍﳌﺼﻠﺤﺔ ﻭﺍﻟﺼﺪﺍﻗﺔ ‪ ،‬ﳑﺎ ﺗﻌﺎﳉﻪ ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﺍﻟﻨﻔﻮﺱ ‪ ،‬ﻭﻫﻲ ﺗﻀﻊ ﻣﻴﺰﺍﻥ ﺍﻹﳝﺎﻥ ‪‬ﺬﺍ ﺍﳊـﺴﻢ ﺍﳉـﺎﺯﻡ ‪،‬‬
‫ﻭﺍﳌﻔﺎﺿﻠﺔ ﺍﻟﻘﺎﻃﻌﺔ ‪. .‬‬
‫ﺇﻻ ﺃ‪‬ﺎ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺗﺮﺳﻢ ﺻﻮﺭﺓ ﻟﻄﺎﺋﻔﺔ ﻛﺎﻧﺖ ﻗﺎﺋﻤﺔ ﻛﺬﻟﻚ ﰲ ﺍﳉﻤﺎﻋﺔ ﺍﳌـﺴﻠﻤﺔ ‪ ،‬ﳑـﻦ ﲡـﺮﺩﻭﺍ‬
‫ﻭﺧﻠﺼﻮﺍ ﻭﻭﺻﻠﻮﺍ ﺇﱃ ﺫﻟﻚ ﺍﳌﻘﺎﻡ ‪.‬‬

‫‪١٤٦‬‬
‫‪١٤٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻫﻲ ﺃﻧﺴﺐ ﺧﺘﺎﻡ ﻟﻠﺴﻮﺭﺓ ﺍﻟﱵ ﺑﺪﺃﺕ ﺑﺘﺼﻮﻳﺮ ﺭﻋﺎﻳﺔ ﺍﷲ ﻭﻋﻨﺎﻳﺘﻪ ‪‬ﺬﻩ ﺍﻷﻣﺔ ﰲ ﻭﺍﻗﻌﺔ ﺍﳌـﺮﺃﺓ‬
‫ﺍﻟﻔﻘﲑﺓ ﺍﻟﱵ ﲰﻊ ﺍﷲ ﳍﺎ ﻭﻫﻲ ﲡﺎﺩﻝ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺷﺄ‪‬ﺎ ﻭﺷﺄﻥ ﺯﻭﺟﻬﺎ !‬
‫ﻓﺎﻻﻧﻘﻄﺎﻉ ﷲ ﺍﻟﺬﻱ ﻳﺮﻋﻰ ﻫﺬﻩ ﺍﻷﻣﺔ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺮﻋﺎﻳﺔ ﻫﻮ ﺍﻻﺳﺘﺠﺎﺑﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ‪ .‬ﻭﺍﳌﻔﺎﺿﻠﺔ ﺑﲔ ﺣﺰﺏ ﺍﷲ‬
‫ﻭﺣﺰﺏ ﺍﻟﺸﻴﻄﺎﻥ ﻫﻲ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻻ ﻳﻨﺒﻐﻲ ﻏﲑﻩ ﻟﻸﻣﺔ ﺍﻟﱵ ﺍﺧﺘﺎﺭﻫﺎ ﺍﷲ ﻟﻠﺪﻭﺭ ﺍﻟﻜﻮﱐ ﺍﻟﺬﻱ ﻛﻠﻔﻬﺎ ﺇﻳﺎﻩ ‪.‬‬
‫) ﺍﻟﻈﻼﻝ(‬
‫ﻭﻫﺬﺍ ﻣﺎ ﳚﺐ ﺃﻥ ﻳﻌﻴﻪ ﺃﺻﺤﺎﺏ ﺍﻟﺼﺤﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ‬
‫• ﺳﺎﺑﻌﺎ – ﺿﻢ ﺃﺟﻨﺤﺔ ﺍﳉﻬﺎﺩ ﲢﺖ ﺭﺍﻳﺔ ﻭﺍﺣﺪﺓ ﺑﻌﻨﻮﺍﻥ )) ﲨﺎﻋﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ ((‬
‫ﻭﻫﺬﺍ ﻣﺎ ﺳﺮ ﺍﻟﺼﺪﻳﻖ ﻭﺃﻏﺎﻅ ﺍﻟﻌﺪﻭ ﺑﻞ ﻭﺃﻋﻠﻦ ﺍﻧﻀﻤﺎﻣﻪ ﻟﻘﺎﻋﺪﺓ ﺍﳉﻬﺎﺩ ﺍﻟﻌﺎﳌﻴﺔ‬
‫ﻭﻫﻮ ﻣﻄﻠﺐ ﺷﺮﻋﻲ ﺣﱴ ﻻ ﻳﺘﻔﺘﺖ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻫﻮ ﻣﺎ ﺭﺣﺐ ﺑﻪ ﺃﻣﲑ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺍﻟﺸﻴﺦ ﺍ‪‬ﺎﻫـﺪ‬
‫ﺃﺳﺎﻣﺔ ﺑﻦ ﻻﺩﻥ ﺣﻔﻈﻪ ﺍﷲ ﻭﺑﺎﺭﻛﻪ ﻭﻧﺼﺐ ﺃﺑﺎ ﻣﻌﺼﺐ ﺃﻣﲑﺍ ﻟﻠﺠﻬﺎﺩ ﰲ ﺑﻼﺩ ﺍﻟﺮﺍﻓﺪﻳﻦ ﳑﺎ ﺃﻏﺎﻅ ﺍﻷﻋـﺪﺍﺀ‬
‫ﺃﻛﺜﺮ ﺍﻟﺬﻳﻦ ﳛﺎﻭﻟﻮﻥ ﺍﻻﺻﻄﻴﺎﺩ ﰲ ﺍﳌﺎﺀ ﺍﻟﻌﻜﺮ‬
‫• ﺛﺎﻣﻨﺎ ‪ -‬ﳛﺎﻭﻝ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻭﺍﳌﻨﺎﻓﻘﲔ ﺍﻟﺘﻘﻠﻴﻞ ﻣﻦ ﺷﺄﻥ ﺃﰊ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻭﻳﻘﻮﻟﻮﻥ ﻛﻴﻒ‬
‫ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻔﻌﻞ ﻛﻞ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻨﺴﺐ ﺇﻟﻴﻪ ؟؟‬
‫ﻓﻴﻘﺎﻝ ﳍﻢ ‪:‬‬
‫ﲟﺎ ﺃﻧﻜﻢ ﻓﻘﺪﰎ ﺍﻹﳝﺎﻥ ﺍﳊﻘﻴﻘﻲ ﺍﻟﺬﻱ ﻳﺼﻨﻊ ﺍﳌﻌﺠﺰﺍﺕ ﻭﺗﻌﻴﺸﻮﻥ ﰲ ﻇﻞ ﺍﻟﻔﺮﺍﻋﻨﺔ ﻓﺈﻧﻜﻢ ﺑﻼ ﺷـﻚ‬
‫ﺳﻮﻑ ﺗﺴﺘﻐﺮﺑﻮﻥ ﺫﻟﻚ ﻟﻜﻦ ﺇﲨﺎﻉ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﺫﻭﻱ ﺍﻟﺸﺄﻥ ﻋﻠﻰ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺣﻔﻈﻪ ﺍﷲ ﳚﻌﻠﻪ ﺣﻘﻴﻘﺔ‬
‫ﻻ ﺭﻳﺐ ﻓﻴﻬﺎ ﻭﻏﺼﺔ ﰲ ﺣﻠﻮﻗﻜﻢ ﻭﺣﻠﻮﻕ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ‬
‫ﻓﺎﻷﻣﺔ ﺍﻟﱵ ﺃﳒﺒﺖ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻭﺳﻌﺪﺍ ﻭﺃﺑﺎ ﻋﺒﻴﺪﺓ ﻭﺧﺎﻟﺪﺍ ﻭﺍﳌﺜﲎ ﻭﻋﻤﺮﻭﺍ ﻭﻋﻘﺒـﺔ ﺑـﻦ ﻧـﺎﻓﻊ‬
‫ﻭﻃﺎﺭﻕ ﺑﻦ ﺯﻳﺎﺩ ﻭﻣﻮﺳﻰ ﺑﻦ ﻧﺼﲑ ﻭﻗﺘﻴﺒﺔ ﺑﻦ ﻣﺴﻠﻢ ﺍﻟﺒﺎﻫﻠﻲ ﻭﳏﻤﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺜﻘﻔـﻲ ﻭﻫـﺎﺭﻭﻥ‬
‫ﺍﻟﺮﺷﻴﺪ ﻭﺍﳌﻌﺘﺼﻢ ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ﺍﻟﺰﻧﻜﻲ ﻭﻧﻮﺭ ﺍﻟﺪﻳﻦ ﳏﻤﻮﺩ ﻭﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺍﻷﻳﻮﰊ ﻭﺍﻟﻌﺰ ﺑـﻦ ﻋﺒـﺪ‬
‫ﺍﻟﺴﻼﻡ ﻭﻗﻄﺰ ﻭﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﻣﻦ ﺟﺎﺀ ﺑﻌﺪﻫﻢ ﻣﻦ ﺍﻷﺧﻴﺎﺭ ﺍﻷﺑﺮﺍﺭ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺃﻥ ﺗﻨﺠـﺐ‬
‫ﻣﺜﻠﻬﻢ‬
‫ﻟﻘﺪ ﻧﺴﻲ ﻫﺆﻻﺀ ﺍﻟﺘﺄﻳﻴﺪ ﺍﻹﳍﻲ ﺍﻟﺬﻱ ﳝﻨﺤﻪ ﺍﷲ ﺗﻌﺎﱃ ﻟﻌﺒﺎﺩﻩ ﺍﻟﺼﺎﳊﲔ ﰲ ﻭﻗﺖ ﺍﻟﻜﺮﺏ ﻭﺍﻟﺸﺪﺓ‬
‫ﻓﻼ ﺗﻠﺘﻔﺖ ﺃﺧﻲ ﺍﳌﺆﻣﻦ ﳌﺜﻞ ﻫﺬﻩ ﺍﻟﺘﺮﻫﺎﺕ ﻭﺍﻷﺭﺍﺟﻴﻒ‬
‫• ﺗﺎﺳﻌﺎ‪ -‬ﳌﺎﺫﺍ ﻳﻨﻜﺮ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻭﺟﻮﺩ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺑﻴﻨﻬﻢ ؟؟‬
‫ﻗﻠﺖ ‪:‬‬
‫ﻫﺬﺍ ﺃﻣﺮ ﻃﺒﻴﻌﻲ ﻓﺎﻟﺮﺯﻗﺎﻭﻱ ﺣﻔﻈﻪ ﺍﷲ ﻳﺄﺧﺬ ﺑﻌﻨﺼﺮ ﺍﳊﻴﻄﺔ ﻭﺍﳊﺬﺭ ﺍﻟﺸﺪﻳﺪﻳﻦ ﻭﻳﺒﻘﻰ ﻣﻘﻨﻌـﺎ ﻓـﻼ‬
‫ﻳﻌﺮﻓﻪ ﺇﻻ ﻣﻦ ﻛﺎﻥ ﻟﻪ ﺻﻠﺔ ﺑﻪ ﻣﺒﺎﺷﺮﺓ‬
‫ﻭﻻ ﺳﻴﻤﺎ ﺃﻧﻪ ﺍﳌﻄﻠﻮﺏ ﺭﻗﻢ ﻭﺍﺣﺪ ﰲ ﺍﻟﻌﺮﺍﻕ ﻟﻜﻞ ﺍﳉﻬﺎﺕ ﻓﻜﻠﻬﺎ ﺗﺘﻤﲎ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

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‫‪١٤٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﲔ{ )‪ (٦٤‬ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬

‫ﻭﻓﺎ‪‬ﻢ ﲨﻴﻌﺎ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ }:‬ﻓﹶﺎﻟﹼﻠ ‪‬ﻪ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﺣ‪‬ﺎِﻓﻈﹰﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﹶﺃ ‪‬ﺭ ‪‬ﺣ ‪‬ﻢ ﺍﻟﺮ‪‬ﺍ ِﺣ ِﻤ ‪‬‬
‫• ‪-‬ﻋﺎﺷﺮﺍ – ﺳﺮﻋﺔ ﺍﳊﺮﻛﺔ ﻋﻨﺪ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺣﻔﻈﻪ ﺍﷲ‬
‫ﺣﻴﺚ ﺇﻧﻚ ﲡﺪﻩ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﰲ ﺍﻟﻌﺮﺍﻕ ﻓﻬﻮ ﳜﻄﻂ ﻭﻳﺸﺎﺭﻙ ﰲ ﺍﳌﻌﺎﺭﻙ ﺍﻟﻔﺎﺻﻠﺔ ﺑﲔ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﺑﲔ‬
‫ﺃﻋﺪﺍﺀ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﺮﺗﺪﻳﻦ ﻭﺍﳌﻨﺎﻓﻘﲔ‬
‫ﻓﻬﻮ ﻳﺼﻮﻝ ﻭﳚﻮﻝ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﺑﺎﻟﻌﺮﺍﻕ ﻭﲝﻤﺎﻳﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻭﻫﻜﺬﺍ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﺎﺋﺪ ﺍﳌﻐﻮﺍﺭ ﺍﻟﺸﺠﺎﻉ‬
‫• ‪ -‬ﺍﳊﺎﺩﻱ ﻋﺸﺮ – ﺃﻳﻦ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ ﺇﺫﻥ ؟؟‬
‫ﻟﻘﺪ ﻭﺟﺪ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻣﻜﺎﻧﺎ ﺧﺼﺒﺎ ﰲ ﺍﻟﻌﺮﺍﻕ ﺣﻴﺚ ﻓﻴﻬﺎ ﺍﻟﺮﺟﺎﻝ ﺍﻷﺷﺪﺍﺀ ﻭﻓﻴﻬﺎ ﺫﻭﻭﻱ ﺧﱪﺓ ﺑﺎﻟﻘﺘﺎﻝ ﻭﻓﻴﻬﺎ‬
‫ﺃﺳﻠﺤﺔ ﺗﺮﻛﻬﺎ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺒﺎﺋﺪ ﻛﻞ ﺫﻟﻚ ﻭﻓﺮ ﻟﻪ ﺍﳌﻨﺎﺥ ﺍﳌﻨﺎﺳﺐ ﻟﻠﺠﻬﺎﺩ ﻭﺃﺩﻭﺍﺗﻪ‬
‫ﻭﺃﻣﺮ ﻃﺒﻴﻌﻲ ﺃﻥ ﻳﻜﻮﻥ ﻫﻮ ﺍﻟﻘﺎﺋﺪ ﺍﻷﻋﻠﻰ ﰲ ﺍﳉﻬﺎﺩ ﰲ ﺍﻟﻌﺮﺍﻕ ﻭﻟﻴﺲ ﻭﺍﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻭﺍﻟـﺴﺒﺐ ﰲ‬
‫ﺫﻟﻚ ﻳﻌﻮﺩ ﻷﻣﻮﺭ ﻋﺪﺓ ‪:‬‬
‫ﻣﻨﻬﺎ ﻋﻘﻴﺪﺓ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺍﻟﻌﻤﻴﻘﺔ ﰲ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳉﻬﺎﺩﻳﺔ ﺍﻟﱵ ﺗﺮﰉ ﻋﻠﻴﻬـﺎ‬
‫ﻭﻫﺬﺍ ﻛﺎﻥ ﻣﻔﻘﻮﺩﺍ ﰲ ﺍﻟﻌﺮﺍﻕ ﰲ ﻇﻞ ﺍﻟﺒﻌﺚ ﺍﻟﻜﺎﻓﺮ ﺍﻟﺬﻱ ﺭﰉ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟـﺬﻝ ﻭﺍﳍـﻮﺍﻥ ﻭﺍﻟـﺴﺠﻮﺩ‬
‫ﻟﻠﻄﺎﻏﻮﺕ ﺻﺪﺍﻡ ﻭﺍﻟﺘﺴﺒﻴﺢ ﲝﻤﺪﻩ ﻟﻴﻞ ‪‬ﺎﺭ‬
‫ﻭﻣﻨﻬﺎ ﺧﱪﺓ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺍﻟﻘﺘﺎﻟﻴﺔ ﰲ ﻏﲑ ﺍﻟﻌﺮﺍﻕ ﳑﺎ ﻻ ﻳﻌﺮﻓﻪ ﺍﻟﻌﺮﺍﻗﻴﻮﻥ‬
‫ﻭﻣﻨﻬﺎ ﺧﱪﺗﻪ ﲝﺮﺏ ﺍﳌﺪﻥ ﻭﺣﺮﺏ ﺍﻟﻌﺼﺎﺑﺎﺕ ﻭﺍﻟﱵ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﰲ ﻇﻞ ﺍﻻﺣﺘﻼﻝ‬
‫ﻭﻟﺬﻟﻚ ﳒﺪ ﲨﺎﻋﺔ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻫﻢ ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﻓﺘﻜﺎ ﺑﺎﻟﻌﺪﻭ ﻏﺎﻟﺐ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻻﺳﺘﺸﻬﺎﺩﻳﺔ ﻳﻘﻮﻣﻮﻥ ‪‬ﺎ ﻫﻢ‬
‫ﻭﻏﺎﻟﺒﻬﻢ ﻣﻦ ﻏﲑ ﺍﻟﻌﺮﺍﻕ‬
‫ﻭﻣﻊ ﻛﻞ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﻭﻏﲑﻫﺎ ﻓﻘﺪ ﲡﺎﻭﺏ ﻣﻌﻪ ﺍﻹﺧﻮﺓ ﰲ ﺍﻟﻌﺮﺍﻕ ﻷﻥ ﺍﶈﻨﺔ ﳏﻨﺘﻬﻢ ﻭﺍﳌﺼﻴﺒﺔ ﻣﺼﻴﺒﺘﻬﻢ‬
‫ﻭﻫﻨﺎﻙ ﻓﺮﻕ ﻛﺒﲑ ﺑﲔ ﺃﻫﺪﺍﻓﻬﻢ‬
‫• ‪ -‬ﺍﻟﺜﺎﱐ ﻋﺸﺮ – ﳌﺎﺫﺍ ﺍﻟﻘﺎﺋﻢ ﻣﺜﻼ ؟؟‬
‫ﺑﺎﻟﺮﻏﻢ ﺃﻥ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻌﺮﺍﻕ ﺗﻌﻤﻞ ﺑﻄﻮﻝ ﺍﻟﺒﻼﺩ ﻭﻋﺮﺿﻬﺎ ﻣﻦ ﺍﻟﺒﺼﺮﺓ ﺣﱴ ﻛﺮﻛﻮﻙ‬
‫ﻭﻟﻜﻦ ﻣﺪﻳﻨﺔ ﺍﻟﻘﺎﺋﻢ ﳍﺎ ﻭﺿﻌﻬﺎ ﺍﳋﺎﺹ ﺣﻴﺚ ﺟﺮﺕ ﻓﻴﻬﺎ ﻣﻌﺎﺭﻙ ﺷﺮﺳﺔ ﻭﻋﻨﻴﺪﺓ ﻭﻣﺎ ﺯﺍﻟﺖ ﻭﺳﺘﺒﻘﻰ ﺑﻌﻮﻥ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺣﱴ ﺯﻭﺍﻝ ﺍﻻﺣﺘﻼﻝ‬
‫ﻭﺍﻟﺴﺒﺐ ﰲ ﻫﺬﺍ ﻓﻴﻤﺎ ﺃﺭﻯ ﺃ‪‬ﺎ ﻣﺪﻳﻨﺔ ﺣﺪﻭﺩﻳﺔ ﻳﺘﻘﺎﻃﺮ ﺇﻟﻴﻬﺎ ﺍ‪‬ﺎﻫﺪﻭﻥ ﻭﺧﺎﺻﺔ ﻣﻦ ﺍﻟﺸﺎﻡ ﻓﻬـﻲ ﺗﻌﻄـﻲ‬
‫ﺍﳌﻘﺎﻭﻣﺔ ﻣﺪﺩﺍ ﺩﺍﺋﻤﺎ‬
‫ﻭﺭﲟﺎ ﻳﺴﺄﻝ ﺳﺎﺋﻞ ﻛﻴﻒ ﺗﺴﻤﺢ ﺳﻮﺭﻳﺎ ﻭﺍﻷﺭﺩﻥ ﺑﺪﺧﻮﻝ ﻫﺆﻻﺀ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺇﻟﻴﻬﺎ ؟؟‬
‫ﻓﻴﻘﺎﻝ ﳍﻢ ‪:‬‬

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 ‫‪١٤٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺇ‪‬ﻢ ﻳﺪﺧﻠﻮﻥ ﰲ ﺍﻟﻐﺎﻟﺐ ﺳﺮﺍ ﻭﻟﻴﺲ ﻋﻼﻧﻴﺔ ﻷﻥ ﲨﻴﻊ ﻫﺬﻩ ﺍﻟﺪﻭﻝ ﻣﺘﺂﻣﺮﺓ ﻋﻠﻰ ﺍﳉﻬـﺎﺩ ﰲ ﺍﻟﻌـﺮﺍﻕ ﻭﰲ‬
‫ﻏﲑﻩ ﻭﻛﻠﻬﺎ ﻣﻮﺍﻟﻴﺔ ﻷﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﺗﻘﺪﻡ ﳍﻢ ﻛﻞ ﻋﻮﻥ ﻭﻣﺴﺎﻋﺪﺓ‬
‫ﺑﻞ ﻭﻣﻦ ﲤﺴﻚ ﺑﻪ ﺗﺰﺝ ﺑﻪ ﰲ ﺍﻟﺴﺠﻮﻥ ﻭﺗﻌﺬﺑﻪ ﰒ ﺗﺴﻠﻤﻪ ﻟﺒﻠﺪﻩ ﻭﻫﺬﺍ ﻛﺜﲑ ﺟﺪﺍ‬
‫ﻭﻟﻜﻦ ﻗﺪ ﳛﺪﺙ ﺃﺣﻴﺎﻧﺎ ﺃﻥ ﻳﺘﻐﺎﺿﻰ ﺑﻌﺾ ﺍﳌﺴﺌﻮﻟﲔ ﻋﻦ ﺗﺴﻠﻞ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﺫﻟﻚ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﺨﻠﺺ ﻣﻨﻬﻢ‬
‫ﰲ ﺍﻟﻌﺮﺍﻕ ﺣﻴﺚ ﺇﻥ ﺍﻟﺬﻱ ﻳﺬﻫﺐ ﻟﻠﻌﺮﺍﻕ ﺫﺍﻫﺐ ﻟﻠﻤﻮﺕ‬
‫ﻓﻴﺘﺨﻠﺼﻮﻥ ﻣﻨﻬﻢ ﺩﻭﻥ ﻋﻨﺎﺀ ﻛﻤﺎ ﻛﺎﻧﺖ ﺗﻔﻌﻞ ﺩﻭﻝ ﺍﳋﻠﻴﺞ ﰲ ﺇﺭﺳﺎﻝ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻷﻓﻐﺎﻧﺴﺘﺎﻥ‬
‫ﻭﺃﺣﻴﺎﻧﺎ ﺃﺧﺮﻯ ﻳﺘﻐﺎﺿﻮﻥ ﻋﻨﻬﻢ ﻣﻦ ﺃﺟﻞ ﺍﻣﺘﺼﺎﺹ ﺍﻟﻐﻀﺐ ﺍﻟﺸﻌﱯ ﺍﻟﻌﺎﺭﻡ‬
‫ﻭﺃﺣﻴﺎﻧﺎ ﻳﺒﺘﻌﺪﻭﻥ ﻋﻦ ﻣﻜﺎﻥ ﺩﺧﻮﻝ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻷ‪‬ﻢ ﻻ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﳝﻮﺗﻮﺍ )) ﺃﻋﲏ ﺣﺮﺱ ﺍﳊﺪﻭﺩ (( ﻓﻬـﻢ‬
‫ﺣﺮﻳﺼﻮﻥ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ ﻛﺎﻷﻣﺮﻳﻜﺎﻥ ﻭﺧﺎﺻﺔ ﺃﻥ ﺍﻟﻜﺜﲑﻳﻦ ﺻﺎﺭ ﻳﺸﻌﺮ ﺃﻥ ﺍﳉﻤﻴﻊ ﻣﺴﺘﻬﺪﻑ ﻣﻦ ﻗﺒﻞ ﺃﻋﺪﺍﺀ‬
‫ﺍﻹﺳﻼﻡ ﻭﺃﻥ ﺃﻣﺮﻳﻜﺎ ﻭﺣﻠﻔﺎﺀﻫﺎ ﺗﺮﻳﺪ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ‬
‫• ‪ -‬ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ – ﻣﺎﺫﺍ ﻗﺪﻣﺖ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻌﺮﺍﻕ ؟؟‬
‫ﻟﻘﺪ ﻗﺪﻣﺖ ﺍﻟﻜﺜﲑ ﺍﻟﻜﺜﲑ‬
‫ﻓﻘﺪ ﻗﺪﻣﺖ ﺁﻻﻑ ﺍﻟﺸﻬﺪﺍﺀ ﺍﻟﺬﻳﻦ ﺭﻭﻭﺍ ﻫﺬﻩ ﺍﻷﺭﺽ ﺑﺪﻣﺎﺋﻬﻢ ﺍﻟﻄﺎﻫﺮﺓ ﺍﻟﺰﻛﻴﺔ ﺍﻟﻌﻄﺮﺓ‬
‫ﻭﺑﻴﻨﺖ ﻟﻠﻌﺎﱂ ﺃﲨﻊ ﺃﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ﱂ ﲤﺖ ﺑﻞ ﻣﺎ ﺯﺍﻟﺖ ﺣﻴﺔ ‪ ،‬ﻭﻓﻴﻬﺎ ﺑﻘﻴﺔ ﻣﻦ ﺧﲑ ﻣﺼﺪﺍﻗﺎ ﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﺴِﻠ ٍﻢ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﺟ‪‬ﺎِﺑ ٍﺮ ‪‬ﺣ ‪‬ﺪﹶﺛﻨِﻰ ‪‬ﻋ ‪‬ﻤﻴ‪‬ـ ‪‬ﺮ ﺑ‪‬ـ ‪‬ﻦ‬
‫ﻯ ‪‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺍﹾﻟ ‪‬ﻮﻟِﻴ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬‬
‫ﺤ ‪‬ﻤ‪‬ﻴ ِﺪ ‪‬‬
‫ﻓﻔﻲ ﺍﻟﺒﺨﺎﺭﻱ ‪ - ٧٤٦٠‬ﺣ ‪‬ﺪﹶﺛﻨ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ﺖ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻳﻘﹸﻮ ﹸﻝ » ﹶﻻ ‪‬ﻳﺰ‪‬ﺍ ﹸﻝ ِﻣ ‪‬ﻦ ﹸﺃ ‪‬ﻣﺘِﻰ ﹸﺃ ‪‬ﻣ ﹲﺔ ﻗﹶﺎِﺋ ‪‬ﻤ ﹲﺔ‬ ‫ﻫ‪‬ﺎِﻧ ٍﺊ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ ِﻤ ‪‬ﻊ ‪‬ﻣﻌ‪‬ﺎ ِﻭ‪‬ﻳ ﹶﺔ ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬
‫ﻚ « ‪ .‬ﹶﻓﻘﹶـﺎ ﹶﻝ‬ ‫ﻀ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﹶﻛ ﱠﺬ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ‪ ،‬ﻭ ﹶﻻ ‪‬ﻣ ‪‬ﻦ ﺧ‪‬ﺎﹶﻟ ﹶﻔ ‪‬ﻬ ‪‬ﻢ ‪ ،‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹾﺄِﺗ ‪‬ﻰ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﹶﺫﻟِـ ‪‬‬‫ِﺑﹶﺄ ‪‬ﻣ ِﺮ ﺍﻟﱠﻠ ِﻪ ‪ ،‬ﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﻚ ‪‬ﻳ ‪‬ﺰ ‪‬ﻋ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻪ ‪‬ﺳ ِﻤ ‪‬ﻊ ‪‬ﻣﻌ‪‬ﺎﺫﹰﺍ ‪‬ﻳﻘﹸـﻮ ﹸﻝ‬
‫ﺸ ﹾﺄ ِﻡ ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﻣﻌ‪‬ﺎ ِﻭ‪‬ﻳ ﹸﺔ ‪‬ﻫﺬﹶﺍ ﻣ‪‬ﺎِﻟ ‪‬‬ ‫ﺖ ‪‬ﻣﻌ‪‬ﺎﺫﹰﺍ ‪‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﺑِﺎﻟ ‪‬‬
‫ﻚ ‪‬ﺑ ‪‬ﻦ ‪‬ﻳﺨ‪‬ﺎ ِﻣ ‪‬ﺮ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﻣ‪‬ﺎِﻟ ‪‬‬
‫ﺸ ﹾﺄ ِﻡ ‪.‬‬
‫‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﺑِﺎﻟ ‪‬‬
‫ﻭﻟﺬﻟﻚ ﻓﻘﺪ ﻏﲑﺕ ﲨﻴﻊ ﳐﻄﻄﺎﺕ ﺍﻟﻌﺪﻭ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺮﻳﺪ ﺃﻥ ﳚﻌﻞ ﻣﻦ ﺍﻟﻌﺮﺍﻕ ﻣﺮﻛﺰ ﺍﻧﻄﻼﻗﻪ ﺇﱃ ﺑﻘﻴـﺔ‬
‫ﺍﻟﺪﻭﻝ ﻳﻔﻌﻞ ‪‬ﺎ ﻣﺎ ﻳﺸﺎﺀ ﻛﻤﺎ ﻓﻌﻠﺖ ﺑﺮﻳﻄﺎﻧﻴﺎ ﻭﻓﺮﻧﺴﺎ ﺑﺒﻼﺩ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﺗﻔﺎﻗﻴﺔ ﺳﺎﻳﻜﺲ ﺑﻴﻜﻮ‬
‫ﻭﻟﻜﻦ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺃﺑﻄﻞ ﻋﻠﻴﻬﻢ ﻫﺬﻩ ﺍﳌﺨﻄﻄﺎﺕ‬
‫ﺨ ِﺮﺟ‪‬ﻮ ‪‬ﻙ ﻭ‪‬ﻳ ‪‬ﻤ ﹸﻜﺮ‪‬ﻭ ﹶﻥ ‪‬ﻭ‪‬ﻳ ‪‬ﻤ ﹸﻜ ‪‬ﺮ ﺍﻟﹼﻠ ‪‬ﻪ ﻭ‪‬ﺍﻟﹼﻠ ‪‬ﻪ‬
‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍﹾ ِﻟ‪‬ﻴﹾﺜِﺒﺘ‪‬ﻮ ‪‬ﻙ ﹶﺃ ‪‬ﻭ ‪‬ﻳ ﹾﻘ‪‬ﺘﻠﹸﻮ ‪‬ﻙ ﹶﺃ ‪‬ﻭ ‪‬ﻳ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭِﺇ ﹾﺫ ‪‬ﻳ ‪‬ﻤ ﹸﻜ ‪‬ﺮ ِﺑ ‪‬‬
‫‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﺍﹾﻟﻤ‪‬ﺎ ِﻛﺮِﻳ ‪‬ﻦ{ )‪ (٣٠‬ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ‬
‫ﻭﻗﺪ ﺃﻭﻗﻌﺖ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺻﻔﻮﻑ ﺍﻟﻌﺪﻭ ﺍﳋﺴﺎﺋﺮ ﺍﻟﻔﺎﺩﺣﺔ ﻭﺍﻟﱵ ﻣﺎ ﻛﺎﻥ ﻳﺘﻮﻗﻌﻬﺎ ﺃﺑﺪﺍ‬
‫ﻭﺟﻌﻠﺘﻪ ﻳﻌﻴﺶ ﰲ ﺭﻋﺐ ﻭﺧﻮﻑ ﺩﺍﺋﻤﲔ ﻭﻣﻦ ﰒ ﻻ ﻳﺪﺭﻱ ﺍﻟﻌﺪﻭ ﻣﺎﺫﺍ ﻳﻔﻌﻞ ﻣﻊ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﳛﺒﻮﻥ ﺍﳌﻮﺕ‬
‫ﺃﻛﺜﺮ ﳑﺎ ﳛﺐ ﺍﳊﻴﺎﺓ‬

‫‪١٤٩‬‬
 ‫‪١٥٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫• ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ -‬ﻣﻬﻤﺎ ﺷﻮﻩ ﺍﻷﻋﺪﺍﺀ ﺍﳊﻘﻴﻘﺔ ﻓﻠﻦ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺫﻟﻚ‬

‫ﻟﻘﺪ ﺣﺎﻭﻝ ﺍﻟﻌﺪﻭ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﲨﻴﻊ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺍﳌﺮﺋﻴﺔ ﻭﻏﲑ ﺍﳌﺮﺋﻴﺔ ﻭﻣﻨﻊ ﺍﻟﺼﺤﻔﻴﲔ ﰲ ﺍﻟﻌﺮﺍﻕ ﻣـﻦ‬
‫ﻧﻘﻞ ﺃﻱ ﺧﱪ ﺣﱴ ﳝﺮ ﻋﻠﻰ ﻣﻘﺺ ﺍﻟﺮﻗﻴﺐ ﺍﻷﻣﺮﻳﻜﻲ ﻭﺣﺎﻭﻝ ﺿﺮﺏ ﺍﳌﻮﺍﻗﻊ ﺍﳉﻬﺎﺩﻳﺔ ﻋﻠﻰ ﺍﻟﻨﺖ‬
‫ﻓﺒﺎﺀﺕ ﲨﻴﻊ ﳏﺎﻭﻻﺗﻪ ﺑﺎﻟﻔﺸﻞ ﺍﻟﺬﺭﻳﻊ ﻭﻫﺎﻫﻲ ﺃﺧﺒﺎﺭ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻋﻠﻰ ﺍﻟﻨﺖ ﰲ ﻣﻮﺍﻗﻊ ﻛﺜﲑﺓ ﺟﺪﺍ‬
‫ﻓﻘﺪ ﺍﺳﺘﻄﺎﻋﺖ ﺃﻥ ﺗﺼﻤﺪ ﺃﻣﺎﻡ ﺍﶈﻨﺔ ﻭﺻﺎﺭ ﺍﳌﺼﺪﺭ ﺍﻟﻮﺣﻴﺪ ﻟﺘﻠﻘﻲ ﺃﺧﺒﺎﺭ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻫﻲ ﺍﳌﻮﺍﻗﻊ ﺍﳉﻬﺎﺩﻳـﺔ‬
‫ﻭﻟﻴﺲ ﻗﻨﺎﺓ ﺍﳉﺰﻳﺮﺓ ﻭﻻ ﻏﲑﻫﺎ ﻣﻦ ﻗﻨﻮﺍﺕ ﺻﺎﺭﺕ ﺑﻮﻗﺎ ﻟﻠﻌﺪﻭ ﺍﻟﻐﺎﺯﻱ ﺍﶈﺘﻞ‬
‫ﻛﻤﺎ ﺃ‪‬ﺎ ﺃﺻﺤﺒﺖ ﺗﺸﻮﻩ ﺍﳉﻬﺎﺩ ﰲ ﺍﻟﻌﺮﺍﻕ ﻭﺗﻘﻠﻞ ﻣﻦ ﺃﳘﻴﺘﻪ ﻓﺒﺎﺀﺕ ﳏﺎﻭﻻ‪‬ﺎ ﺑﺎﻟﻔﺸﻞ ﻛﺬﻟﻚ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ }:‬ﻳﺮِﻳﺪ‪‬ﻭ ﹶﻥ ﺃﹶﻥ ‪‬ﻳ ﹾﻄ ِﻔﺆ‪‬ﻭﹾﺍ ﻧ‪‬ﻮ ‪‬ﺭ ﺍﻟﹼﻠﻪِ ِﺑﹶﺄ ﹾﻓﻮ‪‬ﺍ ِﻫ ِﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ﹾﺄﺑ‪‬ﻰ ﺍﻟﹼﻠ ‪‬ﻪ ِﺇ ﱠﻻ ﺃﹶﻥ ‪‬ﻳِﺘ ‪‬ﻢ ﻧ‪‬ﻮ ‪‬ﺭ ‪‬ﻩ ‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﻛ ِﺮ ‪‬ﻩ ﺍﹾﻟﻜﹶـﺎِﻓﺮ‪‬ﻭ ﹶﻥ{‬
‫)‪ (٣٢‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‬
‫ﺇﻥ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻫﺆﻻﺀ ﻻ ﻳﻘﻔﻮﻥ ﻋﻨﺪ ﺣﺪ ﺍﻻﳓﺮﺍﻑ ﻋﻦ ﺩﻳﻦ ﺍﳊﻖ ‪ ،‬ﻭﻋﺒﺎﺩﺓ ﺃﺭﺑﺎﺏ ﻣـﻦ ﺩﻭﻥ ﺍﻟﻠﹼـﻪ ‪.‬‬
‫ﻭﻋﺪﻡ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻠﹼﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ‪ -‬ﻭﻓﻖ ﺍﳌﻔﻬﻮﻡ ﺍﻟﺼﺤﻴﺢ ﻟﻺﳝﺎﻥ ﺑﺎﻟﻠﹼﻪ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ‪ -‬ﺇﳕﺎ ﻫﻢ ﻛـﺬﻟﻚ‬
‫ﻳﻌﻠﻨﻮﻥ ﺍﳊﺮﺏ ﻋﻠﻰ ﺩﻳﻦ ﺍﳊﻖ ؛ ﻭﻳﺮﻳﺪﻭﻥ ﺇﻃﻔﺎﺀ ﻧﻮﺭ ﺍﻟﻠﹼﻪ ﰲ ﺍﻷﺭﺽ ﺍﳌﺘﻤﺜﻞ ﰲ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﰲ ﺍﻟﺪﻋﻮﺓ‬
‫ﺍﻟﱵ ﺗﻨﻄﻠﻖ ﺑﻪ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﻭﰲ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﻳﺼﻮﻍ ﻋﻠﻰ ﻭﻓﻘﻪ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮ ‪. .‬‬
‫)ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﻄﻔﺌﻮﺍ ﻧﻮﺭ ﺍﻟﻠﹼﻪ ﺑﺄﻓﻮﺍﻫﻬﻢ( ‪. .‬‬
‫ﻓﻬﻢ ﳏﺎﺭﺑﻮﻥ ﻟﻨﻮﺭ ﺍﻟﻠﹼﻪ ‪ .‬ﺳﻮﺍﺀ ﲟﺎ ﻳﻄﻠﻘﻮﻧﻪ ﻣﻦ ﺃﻛﺎﺫﻳﺐ ﻭﺩﺳﺎﺋﺲ ﻭﻓﱳ ؛ ﺃﻭ ﲟﺎ ﳛﺮﺿﻮﻥ ﺑـﻪ ﺃﺗﺒـﺎﻋﻬﻢ‬
‫ﻭﺃﺷﻴﺎﻋﻬﻢ ﻋﻠﻰ ﺣﺮﺏ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻭﺃﻫﻠﻪ ‪ ،‬ﻭﺍﻟﻮﻗﻮﻑ ﺳﺪﹰﺍ ﰲ ﻭﺟﻬﻪ ‪ -‬ﻛﻤﺎ ﻛﺎﻥ ﻫـﻮ ﺍﻟﻮﺍﻗـﻊ ﺍﻟـﺬﻱ‬
‫ﺗﻮﺍﺟﻬﻪ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻭﻛﻤﺎ ﻫﻮ ﺍﻟﻮﺍﻗﻊ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺘﺎﺭﻳﺦ ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﻘﺮﻳﺮ ‪ -‬ﻭﺇﻥ ﻛﺎﻥ ﻳﺮﺍﺩ ﺑﻪ ﺍﺳﺘﺠﺎﺷﺔ ﻗﻠﻮﺏ ﺍﳌﺴﻠﻤﲔ ﺇﺫ ﺫﺍﻙ ‪ -‬ﻫﻮ ﻛﺬﻟﻚ ﻳﺼﻮﺭ ﻃﺒﻴﻌﺔ ﺍﳌﻮﻗـﻒ‬
‫ﺍﻟﺪﺍﺋﻢ ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻧﻮﺭ ﺍﻟﻠﹼﻪ ﺍﳌﺘﻤﺜﻞ ﰲ ﺩﻳﻨﻪ ﺍﳊﻖ ﺍﻟﺬﻱ ﻳﻬﺪﻱ ﺍﻟﻨﺎﺱ ﺑﻨﻮﺭ ﺍﻟﻠﹼﻪ ‪.‬‬
‫)ﻭﻳﺄﰉ ﺍﻟﻠﹼﻪ ﺇﻻ ﺃﻥ ﻳﺘﻢ ﻧﻮﺭﻩ ﻭﻟﻮ ﻛﺮﻩ ﺍﻟﻜﺎﻓﺮﻭﻥ( ‪. .‬‬
‫ﻭﻫﻮ ﺍﻟﻮﻋﺪ ﺍﳊﻖ ﻣﻦ ﺍﻟﻠﹼﻪ ‪ ،‬ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺳﻨﺘﻪ ﺍﻟﱵ ﻻ ﺗﺘﺒﺪﻝ ‪ ،‬ﰲ ﺇﲤﺎﻡ ﻧﻮﺭﻩ ﺑﺈﻇﻬـﺎﺭ ﺩﻳﻨـﻪ ﻭﻟـﻮ ﻛـﺮﻩ‬
‫ﺍﻟﻜﺎﻓﺮﻭﻥ ‪. .‬‬
‫ﻭﻫﻮ ﻭﻋﺪ ﺗﻄﻤﺌﻦ ﻟﻪ ﻗﻠﻮﺏ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ؛ ﻓﻴﺪﻓﻌﻬﻢ ﻫﺬﺍ ﺇﱃ ﺍﳌﻀﻲ ﰲ ﺍﻟﻄﺮﻳﻖ ﻋﻠﻰ ﺍﳌﺸﻘﺔ ﻭﺍﻟـﻸﻭﺍﺀ ﰲ‬
‫ﺍﻟﻄﺮﻳﻖ ؛ ﻭﻋﻠﻰ ﺍﻟﻜﻴﺪ ﻭﺍﳊﺮﺏ ﻣﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ ] ﻭﺍﳌﺮﺍﺩ ‪‬ﻢ ﻫﻨﺎ ﻫﻢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺴﺎﺑﻖ ﺫﻛـﺮﻫﻢ [ ‪. .‬‬
‫ﻛﻤﺎ ﺃﻧﻪ ﻳﺘﻀﻤﻦ ﰲ ﺛﻨﺎﻳﺎﻩ ﺍﻟﻮﻋﻴﺪ ﳍﺆﻻﺀ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﺃﻣﺜﺎﳍﻢ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺰﻣﺎﻥ !‬
‫ﻭﻳﺰﻳﺪ ﺍﻟﺴﻴﺎﻕ ﻫﺬﺍ ﺍﻟﻮﻋﻴﺪ ﻭﺫﻟﻚ ﺍﻟﻮﻋﺪ ﺗﻮﻛﻴﺪﹰﺍ‪:‬‬
‫)ﻫﻮ ﺍﻟﺬﻱ ﺃﺭﺳﻞ ﺭﺳﻮﻟﻪ ﺑﺎﳍﺪﻯ ﻭﺩﻳﻦ ﺍﳊﻖ ﻟﻴﻈﻬﺮﻩ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ‪ ،‬ﻭﻟﻮ ﻛﺮﻩ ﺍﳌﺸﺮﻛﻮﻥ( ‪. .‬‬

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 ‫‪١٥١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﻳﺘﺒﲔ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺪﻳﻦ ﺍﳊﻖ ﺍﻟﺬﻱ ﺳﺒﻖ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪):‬ﻗﺎﺗﻠﻮﺍ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨـﻮﻥ ﺑﺎﻟﻠﹼـﻪ ﻭﻻ‬
‫ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﻻ ﳛﺮﻣﻮﻥ ﻣﺎ ﺣﺮﻡ ﺍﻟﻠﹼﻪ ﻭﺭﺳﻮﻟﻪ ﻭﻻ ﻳﺪﻳﻨﻮﻥ ﺩﻳﻦ ﺍﳊﻖ ﻣﻦ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﺣﱴ ﻳﻌﻄﻮﺍ‬
‫ﺍﳉﺰﻳﺔ ﻋﻦ ﻳﺪ ﻭﻫﻢ ﺻﺎﻏﺮﻭﻥ( ‪. .‬‬
‫ﻫﻮ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﺃﺭﺳﻞ ﺍﻟﻠﹼﻪ ﺑﻪ ﺭﺳﻮﻟﻪ ﺍﻷﺧﲑ ‪ .‬ﻭﺃﻥ ﺍﻟﺬﻳﻦ ﻻ ﻳﺪﻳﻨﻮﻥ ‪‬ﺬﺍ ﺍﻟﺪﻳﻦ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺸﻤﻠﻬﻢ‬
‫ﺍﻷﻣﺮ ﺑﺎﻟﻘﺘﺎﻝ ‪. .‬‬
‫ﻭﻫﺬﺍ ﺻﺤﻴﺢ ﻋﻠﻰ ﺃﻱ ﻭﺟﻪ ﺃﻭ‪‬ﻟﻨﺎ ﺍﻵﻳﺔ ‪ .‬ﻓﺎﳌﻘﺼﻮﺩ ﺇﲨﺎ ﹰﻻ ﺑﺪﻳﻦ ﺍﳊﻖ ﻫﻮ ﺍﻟﺪﻳﻨﻮﻧﺔ ﻟﻠﹼﻪ ﻭﺣﺪﻩ ﰲ ﺍﻻﻋﺘﻘﺎﺩ‬
‫ﻭﺍﻟﺸﻌﺎﺋﺮ ﻭﺍﻟﺸﺮﺍﺋﻊ ‪ -‬ﻭﻫﺬﻩ ﻫﻲ ﻗﺎﻋﺪﺓ ﺩﻳﻦ ﺍﻟﻠﹼﻪ ﻛﻠﻪ ‪ ،‬ﻭﻫﻮ ﺍﻟﺪﻳﻦ ﺍﳌﻤﺜﻞ ﺃﺧﲑﹰﺍ ﻓﻴﻤﺎ ﺟﺎﺀ ﺑﻪ ﳏﻤـﺪ ‪-‬‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻓﺄﳝﺎ ﺷﺨﺺ ﺃﻭ ﻗﻮﻡ ﱂ ﻳﺪﻳﻨﻮﺍ ﻟﻠﹼﻪ ﻭﺣﺪﻩ ﰲ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﺸﻌﺎﺋﺮ ﻭﺍﻟﺸﺮﺍﺋﻊ ﳎﺘﻤﻌﺔ‬
‫؛ ﺍﻧﻄﺒﻖ ﻋﻠﻴﻬﻢ ﺃ‪‬ﻢ ﻻ ﻳﺪﻳﻨﻮﻥ ﺩﻳﻦ ﺍﳊﻖ ‪ ،‬ﻭﺩﺧﻠﻮﺍ ﰲ ﻣﺪﻟﻮﻝ ﺁﻳﺔ ﺍﻟﻘﺘﺎﻝ ‪ . .‬ﻣﻊ ﻣﺮﺍﻋﺎﺓ ﻃﺒﻴﻌـﺔ ﺍﳌﻨـﻬﺞ‬
‫ﺍﳊﺮﻛﻲ ﻟﻺﺳﻼﻡ ‪ ،‬ﻭﻣﺮﺍﺣﻠﻪ ﺍﳌﺘﻌﺪﺩﺓ ‪ ،‬ﻭﻭﺳﺎﺋﻠﻪ ﺍﳌﺘﺠﺪﺩﺓ ﻛﻤﺎ ﻗﻠﻨﺎ ﻣﺮﺍﺭﹰﺍ ‪.‬‬
‫)ﻫﻮ ﺍﻟﺬﻱ ﺃﺭﺳﻞ ﺭﺳﻮﻟﻪ ﺑﺎﳍﺪﻯ ﻭﺩﻳﻦ ﺍﳊﻖ ﻟﻴﻈﻬﺮﻩ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ‪ ،‬ﻭﻟﻮ ﻛﺮﻩ ﺍﳌﺸﺮﻛﻮﻥ( ‪. .‬‬
‫ﻭﻫﺬﺍ ﺗﻮﻛﻴﺪ ﻟﻮﻋﺪ ﺍﻟﻠﹼﻪ ﺍﻷﻭﻝ‪:‬‬
‫)ﻭﻳﺄﰉ ﺍﻟﻠﹼﻪ ﺇﻻ ﺃﻥ ﻳﺘﻢ ﻧﻮﺭﻩ ﻭﻟﻮ ﻛﺮﻩ ﺍﻟﻜﺎﻓﺮﻭﻥ( ‪ . .‬ﻭﻟﻜﻦ ﰲ ﺻﻮﺭﺓ ﺃﻛﺜﺮ ﲢﺪﻳﺪﹰﺍ ‪ .‬ﻓﻨﻮﺭ ﺍﻟﻠﹼﻪ ﺍﻟﺬﻱ ﻗﺮﺭ‬
‫ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﻳﺘﻤﻪ ‪ ،‬ﻫﻮ ﺩﻳﻦ ﺍﳊﻖ ﺍﻟﺬﻱ ﺃﺭﺳﻞ ﺑﻪ ﺭﺳﻮﻟﻪ ﻟﻴﻈﻬﺮﻩ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ‪.‬‬
‫ﻭﺩﻳﻦ ﺍﳊﻖ ‪ -‬ﻛﻤﺎ ﺃﺳﻠﻔﻨﺎ ‪ -‬ﻫﻮ ﺍﻟﺪﻳﻨﻮﻧﺔ ﻟﻠﹼﻪ ﻭﺣﺪﻩ ﰲ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﺘﺸﺮﻳﻊ ﳎﺘﻤﻌﺔ ‪ .‬ﻭﻫﻮ ﻣﺘﻤﺜﻞ‬
‫ﰲ ﻛﻞ ﺩﻳﻦ ﲰﺎﻭﻱ ﺟﺎﺀ ﺑﻪ ﺭﺳﻮﻝ ﻣﻦ ﻗﺒﻞ ‪ . .‬ﻭﻻ ﻳﺪﺧﻞ ﻓﻴﻪ ﻃﺒﻌﹰﺎ ﺗﻠﻚ ﺍﻟـﺪﻳﺎﻧﺎﺕ ﺍﶈﺮﻓـﺔ ﺍﳌـﺸﻮﺑﺔ‬
‫ﺑﺎﻟﻮﺛﻨﻴﺎﺕ ﰲ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﻴﻮﻡ ‪ .‬ﻛﻤﺎ ﻻ ﺗﺪﺧﻞ ﻓﻴﻪ ﺍﻷﻧﻈﻤﺔ ﻭﺍﻷﻭﺿﺎﻉ ﺍﻟـﱵ‬
‫ﺗﺮﻓﻊ ﻻﻓﺘﺔ ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﻫﻲ ﺗﻘﻴﻢ ﰲ ﺍﻷﺭﺽ ﺃﺭﺑﺎﺑﹰﺎ ﻳﻌﺒﺪﻫﺎ ﺍﻟﻨﺎﺱ ﻣﻦ ﺩﻭﻥ ﺍﻟﻠﹼﻪ ‪ ،‬ﰲ ﺻﻮﺭﺓ ﺍﻻﺗﺒﺎﻉ ﻟﻠـﺸﺮﺍﺋﻊ‬
‫ﺍﻟﱵ ﱂ ﻳﱰﳍﺎ ﺍﻟﻠﹼﻪ ‪.‬‬
‫ﻭﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻳﻘﻮﻝ‪:‬ﺇﻧﻪ ﺃﺭﺳﻞ ﺭﺳﻮﻟﻪ ﺑﺎﳍﺪﻯ ﻭﺩﻳﻦ ﺍﳊﻖ ﻟﻴﻈﻬﺮﻩ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ‪ . .‬ﻭﳚﺐ ﺃﻥ ﻧﻔﻬـﻢ‬
‫"ﺍﻟﺪﻳﻦ" ﲟﺪﻟﻮﻟﻪ ﺍﻟﻮﺍﺳﻊ ﺍﻟﺬﻱ ﺑﻴﻨﺎﻩ ‪ ،‬ﻟﻨﺪﺭﻙ ﺃﺑﻌﺎﺩ ﻫﺬﺍ ﺍﻟﻮﻋﺪ ﺍﻹﳍﻲ ﻭﻣﺪﺍﻩ ‪. .‬‬
‫ﺇﻥ "ﺍﻟﺪﻳﻦ" ﻫﻮ "ﺍﻟﺪﻳﻨﻮﻧﺔ " ‪. .‬‬
‫ﻓﻴﺪﺧﻞ ﻓﻴﻪ ﻛﻞ ﻣﻨﻬﺞ ﻭﻛﻞ ﻣﺬﻫﺐ ﻭﻛﻞ ﻧﻈﺎﻡ ﻳﺪﻳﻦ ﺍﻟﻨﺎﺱ ﻟﻪ ﺑﺎﻟﻄﺎﻋﺔ ﻭﺍﻻﺗﺒﺎﻉ ﻭﺍﻟﻮﻻﺀ ‪. .‬‬
‫ﻭﺍﻟﻠﹼﻪ ﺳﺒﺤﺎﻧﻪ ﻳﻌﻠﻦ ﻗﻀﺎﺀﻩ ﺑﻈﻬﻮﺭ ﺩﻳﻦ ﺍﳊﻖ ﺍﻟﺬﻱ ﺃﺭﺳﻞ ﺑﻪ ﺭﺳﻮﻟﻪ ﻋﻠﻰ "ﺍﻟﺪﻳﻦ" ﻛﻠـﻪ ‪‬ـﺬﺍ ﺍﳌـﺪﻟﻮﻝ‬
‫ﺍﻟﺸﺎﻣﻞ ﺍﻟﻌﺎﻡ !‬
‫ﺇﻥ ﺍﻟﺪﻳﻨﻮﻧﺔ ﺳﺘﻜﻮﻥ ﻟﻠﹼﻪ ﻭﺣﺪﻩ ‪ .‬ﻭﺍﻟﻈﻬﻮﺭ ﺳﻴﻜﻮﻥ ﻟﻠﻤﻨﻬﺞ ﺍﻟﺬﻱ ﺗﺘﻤﺜﻞ ﻓﻴﻪ ﺍﻟﺪﻳﻨﻮﻧﺔ ﻟﻠﹼﻪ ﻭﺣﺪﻩ ‪.‬‬
‫ﻭﻟﻘﺪ ﲢﻘﻖ ﻫﺬﺍ ﻣﺮﺓ ﻋﻠﻰ ﻳﺪ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻭﺧﻠﻔﺎﺋﻪ ﻭﻣﻦ ﺟﺎﺀ ﺑﻌـﺪﻫﻢ ﻓﺘـﺮﺓ‬
‫ﻃﻮﻳﻠﺔ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ‪ .‬ﻭﻛﺎﻥ ﺩﻳﻦ ﺍﳊﻖ ﺃﻇﻬﺮ ﻭﺃﻏﻠﺐ ؛ ﻭﻛﺎﻧﺖ ﺍﻷﺩﻳﺎﻥ ﺍﻟﱵ ﻻ ﲣﻠﺺ ﻓﻴﻬﺎ ﺍﻟﺪﻳﻨﻮﻧـﺔ ﻟﻠﹼـﻪ‬
‫ﲣﺎﻑ ﻭﺗﺮﺟﻒ ! ﰒ ﲣﻠﻰ ﺃﺻﺤﺎﺏ ﺩﻳﻦ ﺍﳊﻖ ﻋﻨﻪ ؛ ﺧﻄﻮﺓ ﻓﺨﻄﻮﺓ ﺑﻔﻌﻞ ﻋﻮﺍﻣﻞ ﺩﺍﺧﻠـﺔ ﰲ ﺗﺮﻛﻴـﺐ‬

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 ‫‪١٥٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﻧﺎﺣﻴﺔ ﻭﺑﻔﻌﻞ ﺍﳊﺮﺏ ﺍﻟﻄﻮﻳﻠﺔ ﺍﳌﺪﻯ ‪ ،‬ﺍﳌﻨﻮﻋﺔ ﺍﻷﺳﺎﻟﻴﺐ ‪ ،‬ﺍﻟﱵ ﺃﻋﻠﻨـﻬﺎ ﻋﻠﻴـﻪ‬
‫ﺃﻋﺪﺍﺅﻩ ﻣﻦ ﺍﻟﻮﺛﻨﻴﲔ ﻭﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺳﻮﺍﺀ ‪. .‬‬
‫ﻭﻟﻜﻦ ﻫﺬﻩ ﻟﻴﺴﺖ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ ‪. .‬‬
‫ﺇﻥ ﻭﻋﺪ ﺍﻟﻠﹼﻪ ﻗﺎﺋﻢ ‪ ،‬ﻳﻨﺘﻈﺮ ﺍﻟﻌﺼﺒﺔ ﺍﳌﺴﻠﻤﺔ ‪ ،‬ﺍﻟﱵ ﲢﻤﻞ ﺍﻟﺮﺍﻳﺔ ﻭﲤﻀﻲ ‪ ،‬ﻣﺒﺘﺪﺋﺔ ﻣﻦ ﻧﻘﻄﺔ ﺍﻟﺒـﺪﺀ ‪ ،‬ﺍﻟـﱵ‬
‫ﺑﺪﺃﺕ ﻣﻨﻬﺎ ﺧﻄﻮﺍﺕ ﺭﺳﻮﻝ ﺍﻟﻠﹼﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻭﻫﻮ ﳛﻤﻞ ﺩﻳﻦ ﺍﳊﻖ ﻭﻳﺘﺤﺮﻙ ﺑﻨﻮﺭ ﺍﻟﻠﹼﻪ ‪. .‬‬
‫) ﺍﻟﻈﻼﻝ(‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪ }:‬ﻳﺮِﻳﺪ‪‬ﻭ ﹶﻥ ِﻟ‪‬ﻴ ﹾﻄ ِﻔﺆ‪‬ﻭﺍ ﻧ‪‬ﻮ ‪‬ﺭ ﺍﻟﱠﻠ ِﻪ ِﺑﹶﺄ ﹾﻓﻮ‪‬ﺍ ِﻫ ِﻬ ‪‬ﻢ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻣِﺘ ‪‬ﻢ ﻧ‪‬ﻮ ِﺭ ِﻩ ‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﻛ ِﺮ ‪‬ﻩ ﺍﹾﻟﻜﹶـﺎِﻓﺮ‪‬ﻭ ﹶﻥ{ )‪ (٨‬ﺳـﻮﺭﺓ‬
‫ﺍﻟﺼﻒ‬
‫ﻭﻟﻘﺪ ﻭﻗﻒ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﰲ ﻭﺟﻪ ﺍﻟﺪﻳﻦ ﺍﳉﺪﻳﺪ ﻭﻗﻔﺔ ﺍﻟﻌﺪﺍﺀ ﻭﺍﻟﻜﻴﺪ ﻭﺍﻟﺘﻀﻠﻴﻞ ‪ ،‬ﻭﺣﺎﺭﺑﻮﻩ ﺑﺸﱴ ﺍﻟﻮﺳﺎﺋﻞ‬
‫ﻭﺍﻟﻄﺮﻕ ﺣﺮﺑﺎ ﺷﻌﻮﺍﺀ ﱂ ﺗﻀﻊ ﺃﻭﺯﺍﺭﻫﺎ ﺣﱴ ﺍﻟﻴﻮﻡ ‪ .‬ﺣﺎﺭﺑﻮﻩ ﺑﺎﻻ‪‬ﺎﻡ‪:‬‬
‫)ﻓﻠﻤﺎ ﺟﺎﺀﻫﻢ ﺑﺎﻟﺒﻴﻨﺎﺕ ﻗﺎﻟﻮﺍ‪:‬ﻫﺬﺍ ﺳﺤﺮ ﻣﺒﲔ( ‪. .‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﺮﻓﻮﻥ ﺍﻟﻜﺘﺐ ﻭﻻ ﻳﻌﺮﻓﻮﻥ ﺍﻟﺒﺸﺎﺭﺓ ﺑﺎﻟﺪﻳﻦ ﺍﳉﺪﻳﺪ ‪ .‬ﻭﺣﺎﺭﺑﻮﻩ ﺑﺎﻟﺪﺱ ﻭﺍﻟﻮﻗﻴﻌﺔ ﺩﺍﺧﻞ‬
‫ﺍﳌﻌﺴﻜﺮ ﺍﻹﺳﻼﻣﻲ ‪ ،‬ﻟﻺﻳﻘﺎﻉ ﺑﲔ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﰲ ﺍﳌﺪﻳﻨﺔ ‪ ،‬ﻭﺑﲔ ﺍﻷﻭﺱ ﻭﺍﳋﺰﺭﺝ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ‪.‬‬
‫ﻭﺣﺎﺭﺑﻮﻩ ﺑﺎﻟﺘﺂﻣﺮ ﻣﻊ ﺍﳌﻨﺎﻓﻘﲔ ﺗﺎﺭﺓ ﻭﻣﻊ ﺍﳌﺸﺮﻛﲔ ﺗﺎﺭﺓ ‪ .‬ﻭﺣﺎﺭﺑﻮﻩ ﺑﺎﻻﻧﻀﻤﺎﻡ ﺇﱃ ﻣﻌﺴﻜﺮﺍﺕ ﺍﳌﻬـﺎﲨﲔ‬
‫ﻛﻤﺎ ﻭﻗﻊ ﰲ ﻏﺰﻭﺓ ﺍﻷﺣﺰﺍﺏ ‪ .‬ﻭﺣﺎﺭﺑﻮﻩ ﺑﺎﻹﺷﺎﻋﺎﺕ ﺍﻟﺒﺎﻃﻠﺔ ﻛﻤﺎ ﺟﺮﻯ ﰲ ﺣﺪﻳﺚ ﺍﻹﻓﻚ ﻋﻠﻰ ﻳﺪ ﻋﺒـﺪ‬
‫ﺍﷲ ﺑﻦ ﺃﰊ ﺑﻦ ﺳﻠﻮﻝ ‪ ،‬ﰒ ﻣﺎ ﺟﺮﻯ ﰲ ﻓﺘﻨﺔ ﻋﺜﻤﺎﻥ ﻋﻠﻰ ﻳﺪ ﻋﺪﻭ ﺍﷲ ﻋﺒـﺪ ﺍﷲ ﺑـﻦ ﺳـﺒﺄ ‪ .‬ﻭﺣـﺎﺭﺑﻮﻩ‬
‫ﺑﺎﻷﻛﺎﺫﻳﺐ ﻭﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﺍﻟﱵ ﺩﺳﻮﻫﺎ ﰲ ﺍﳊﺪﻳﺚ ﻭﰲ ﺍﻟﺴﲑﺓ ﻭﰲ ﺍﻟﺘﻔﺴﲑ ‪ -‬ﺣﲔ ﻋﺠﺰﻭﺍ ﻋﻦ ﺍﻟﻮﺿـﻊ‬
‫ﻭﺍﻟﻜﺬﺏ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪.‬‬
‫ﻭﱂ ﺗﻀﻊ ﺍﳊﺮﺏ ﺃﻭﺯﺍﺭﻫﺎ ﳊﻈﺔ ﻭﺍﺣﺪﺓ ﺣﱴ ﺍﻟﻠﺤﻈﺔ ﺍﳊﺎﺿﺮﺓ ‪ .‬ﻓﻘﺪ ﺩﺃﺑﺖ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ ﻭﺍﻟـﺼﻠﻴﺒﻴﺔ‬
‫ﺍﻟﻌﺎﳌﻴﺔ ﻋﻠﻰ ﺍﻟﻜﻴﺪ ﻟﻺﺳﻼﻡ ‪ ،‬ﻭﻇﻠﺘﺎ ﺗﻐﲑﺍﻥ ﻋﻠﻴﻪ ﺃﻭ ﺗﺆﻟﺒﺎﻥ ﻋﻠﻴﻪ ﰲ ﻏﲑ ﻭﻧﺎﺓ ﻭﻻ ﻫﺪﻧـﺔ ﰲ ﺟﻴـﻞ ﻣـﻦ‬
‫ﺍﻷﺟﻴﺎﻝ ‪ .‬ﺣﺎﺭﺑﻮﻩ ﰲ ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ ﰲ ﺍﳌﺸﺮﻕ ‪ ،‬ﻭﺣﺎﺭﺑﻮﻩ ﰲ ﺍﻷﻧﺪﻟﺲ ﰲ ﺍﳌﻐـﺮﺏ ‪ ،‬ﻭﺣـﺎﺭﺑﻮﻩ ﰲ‬
‫ﺍﻟﻮﺳﻂ ﰲ ﺩﻭﻟﺔ ﺍﳋﻼﻓﺔ ﺍﻷﺧﲑﺓ ﺣﺮﺑﺎ ﺷﻌﻮﺍﺀ ﺣﱴ ﻣﺰﻗﻮﻫﺎ ﻭﻗﺴﻤﻮﺍ ﺗﺮﻛﺔ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳـﺴﻤﻮﻧﻪ "ﺍﻟﺮﺟـﻞ‬
‫ﺍﳌﺮﻳﺾ" ‪. .‬‬
‫ﻭﺍﺣﺘﺎﺟﻮﺍ ﺃﻥ ﳜﻠﻘﻮﺍ ﺃﺑﻄﺎﻻ ﻣﺰﻳﻔﲔ ﰲ ﺃﺭﺽ ﺍﻹﺳﻼﻡ ﻳﻌﻤﻠﻮﻥ ﳍﻢ ﰲ ﺗﻨﻔﻴﺬ ﺃﺣﻘﺎﺩﻫﻢ ﻭﻣﻜﺎﻳﺪﻫﻢ ﺿـﺪ‬
‫ﺍﻹﺳﻼﻡ ‪ .‬ﻓﻠﻤﺎ ﺃﺭﺍﺩﻭﺍ ﲢﻄﻴﻢ "ﺍﳋﻼﻓﺔ " ﻭﺍﻹﺟﻬﺎﺯ ﻋﻠﻰ ﺁﺧﺮ ﻣﻈﻬﺮ ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﳊﻜﻢ ﺍﻹﺳﻼﻣﻲ ﺻﻨﻌﻮﺍ‬
‫ﰲ ﺗﺮﻛﻴﺎ "ﺑﻄﻼ" ! ‪. .‬‬
‫ﻭﻧﻔﺨﻮﺍ ﻓﻴﻪ ‪ .‬ﻭﺗﺮﺍﺟﻌﺖ ﺟﻴﻮﺵ ﺍﳊﻠﻔﺎﺀ ﺍﻟﱵ ﻛﺎﻧﺖ ﲢﺘﻞ ﺍﻷﺳﺘﺎﻧﺔ ﺃﻣﺎﻣﻪ ﻟﺘﺤﻘﻖ ﻣﻨـﻪ ﺑﻄـﻼ ﰲ ﺃﻋـﲔ‬
‫ﻣﻮﺍﻃﻨﻴﻪ ‪ .‬ﺑﻄﻼ ﻳﺴﺘﻄﻴﻊ ﺇﻟﻐﺎﺀ ﺍﳋﻼﻓﺔ ‪ ،‬ﻭﺇﻟﻐﺎﺀ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻓﺼﻞ ﺗﺮﻛﻴﺎ ﻋﻦ ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﻭﺇﻋﻼ‪‬ﺎ ﺩﻭﻟـﺔ‬
‫ﻣﺪﻧﻴﺔ ﻻ ﻋﻼﻗﺔ ﳍﺎ ﺑﺎﻟﺪﻳﻦ ! ﻭﻫﻢ ﻳﻜﺮﺭﻭﻥ ﺻﻨﻊ ﻫﺬﻩ ﺍﻟﺒﻄﻮﻻﺕ ﺍﳌﺰﻳﻔﺔ ﻛﻠﻤﺎ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﻀﺮﺑﻮﺍ ﺍﻹﺳﻼﻡ‬

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‫‪١٥٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺍﳊﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺑﻠﺪ ﻣﻦ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﻟﻴﻘﻴﻤﻮﺍ ﻣﻜﺎﻧﻪ ﻋﺼﺒﻴﺔ ﻏﲑ ﻋﺼﺒﻴﺔ ﺍﻟﺪﻳﻦ ! ﻭﺭﺍﻳﺔ ﻏـﲑ‬
‫ﺭﺍﻳﺔ ﺍﻟﺪﻳﻦ ‪.‬‬
‫)ﻳﺮﻳﺪﻭﻥ ﻟﻴﻄﻔﺌﻮﺍ ﻧﻮﺭ ﺍﷲ ﺑﺄﻓﻮﺍﻫﻬﻢ ‪ .‬ﻭﺍﷲ ﻣﺘﻢ ﻧﻮﺭﻩ ﻭﻟﻮ ﻛﺮﻩ ﺍﻟﻜﺎﻓﺮﻭﻥ( ‪. .‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﻳﻌﱪ ﻋﻦ ﺣﻘﻴﻘﺔ ‪ ،‬ﻭﻳﺮﺳﻢ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﺻﻮﺭﺓ ﺗﺪﻋﻮ ﺇﱃ ﺍﻟﺮﺛﺎﺀ ﻭﺍﻻﺳﺘﻬﺰﺍﺀ ! ﻓﻬـﻲ‬
‫ﺣﻘﻴﻘﺔ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ﺑﺄﻓﻮﺍﻫﻬﻢ‪) :‬ﻫﺬﺍ ﺳﺤﺮ ﻣﺒﲔ( ‪. .‬‬
‫ﻭﻳﺪﺳﻮﻥ ﻭﻳﻜﻴﺪﻭﻥ ﳏﺎﻭﻟﲔ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﺍﳉﺪﻳﺪ ‪ .‬ﻭﻫﻲ ﺻﻮﺭﺓ ﺑﺎﺋﺴﺔ ﳍﻢ ﻭﻫﻢ ﳛﺎﻭﻟﻮﻥ ﺇﻃﻔﺎﺀ ﻧﻮﺭ‬
‫ﺍﷲ ﺑﻨﻔﺨﺔ ﻣﻦ ﺃﻓﻮﺍﻫﻬﻢ ﻭﻫﻢ ﻫﻢ ﺍﻟﻀﻌﺎﻑ ﺍﳌﻬﺎﺯﻳﻞ !‬
‫)ﻭﺍﷲ ﻣﺘﻢ ﻧﻮﺭﻩ ﻭﻟﻮ ﻛﺮﻩ ﺍﻟﻜﺎﻓﺮﻭﻥ( ‪. .‬‬
‫ﻭﺻﺪﻕ ﻭﻋﺪ ﺍﷲ ‪ .‬ﺃﰎ ﻧﻮﺭﻩ ﰲ ﺣﻴﺎﺓ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺄﻗﺎﻡ ﺍﳉﻤﺎﻋﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺻﻮﺭﺓ ﺣﻴـﺔ‬
‫ﻭﺍﻗﻌﺔ ﻣﻦ ﺍﳌﻨﻬﺞ ﺍﻹﳍﻲ ﺍﳌﺨﺘﺎﺭ ‪ .‬ﺻﻮﺭﺓ ﺫﺍﺕ ﻣﻌﺎﱂ ﻭﺍﺿﺤﺔ ﻭﺣﺪﻭﺩ ﻣﺮﺳﻮﻣﺔ ‪ ،‬ﺗﺘﺮﲰﻬـﺎ ﺍﻷﺟﻴـﺎﻝ ﻻ‬
‫ﻧﻈﺮﻳﺔ ﰲ ﺑﻄﻮﻥ ﺍﻟﻜﺘﺐ ‪ ،‬ﻭﻟﻜﻦ ﺣﻘﻴﻘﺔ ﰲ ﻋﺎﱂ ﺍﻟﻮﺍﻗﻊ ‪ .‬ﻭﺃﰎ ﻧﻮﺭﻩ ﻓﺄﻛﻤﻞ ﻟﻠﻤﺴﻠﻤﲔ ﺩﻳﻨﻬﻢ ﻭﺃﰎ ﻋﻠﻴﻬﻢ‬
‫ﻧﻌﻤﺘﻪ ﻭﺭﺿﻲ ﳍﻢ ﺍﻹﺳﻼﻡ ﺩﻳﻨﺎ ﳛﺒﻮﻧﻪ ‪ ،‬ﻭﳚﺎﻫﺪﻭﻥ ﰲ ﺳﺒﻴﻠﻪ ‪ ،‬ﻭﻳﺮﺿﻰ ﺃﺣﺪﻫﻢ ﺃﻥ ﻳﻠﻘـﻰ ﰲ ﺍﻟﻨـﺎﺭ ﻭﻻ‬
‫ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﻜﻔﺮ ‪ .‬ﻓﺘﻤﺖ ﺣﻘﻴﻘﺔ ﺍﻟﺪﻳﻦ ﰲ ﺍﻟﻘﻠﻮﺏ ﻭﰲ ﺍﻷﺭﺽ ﺳﻮﺍﺀ ‪ .‬ﻭﻣﺎ ﺗﺰﺍﻝ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺗﻨﺒﻌﺚ ﺑﲔ‬
‫ﺍﳊﲔ ﻭﺍﳊﲔ ‪ .‬ﻭﺗﻨﺒﺾ ﻭﺗﻨﺘﻔﺾ ﻗﺎﺋﻤﺔ ‪ -‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻛﻞ ﻣﺎ ﺟﺮﺩ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺣﺮﺏ‬
‫ﻭﻛﻴﺪ ﻭﺗﻨﻜﻴﻞ ﻭﺗﺸﺮﻳﺪ ﻭﺑﻄﺶ ﺷﺪﻳﺪ ‪ .‬ﻷﻥ ﻧﻮﺭ ﺍﷲ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻄﻔﺌﻪ ﺍﻷﻓﻮﺍﻩ ‪ ،‬ﻭﻻ ﺃﻥ ﺗﻄﻤﺴﻪ ﻛﺬﻟﻚ‬
‫ﺍﻟﻨﺎﺭ ﻭﺍﳊﺪﻳﺪ ‪ ،‬ﰲ ﺃﻳﺪﻱ ﺍﻟﻌﺒﻴﺪ !‬
‫ﻭﺇﻥ ﺧﻴﻞ ﻟﻠﻄﻐﺎﺓ ﺍﳉﺒﺎﺭﻳﻦ ‪ ،‬ﻭﻟﻸﺑﻄﺎﻝ ﺍﳌﺼﻨﻮﻋﲔ ﻋﻠﻰ ﺃﻋﲔ ﺍﻟﺼﻠﻴﺒﻴﲔ ﻭﺍﻟﻴﻬﻮﺩ ﺃ‪‬ﻢ ﺑﺎﻟﻐﻮ ﻫﺬﺍ ﺍﳍـﺪﻑ‬
‫ﺍﻟﺒﻌﻴﺪ !‬
‫ﻟﻘﺪ ﺟﺮﻯ ﻗﺪﺭ ﺍﷲ ﺃﻥ ﻳﻈﻬﺮ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ‪ ،‬ﻓﻜﺎﻥ ﻣﻦ ﺍﳊﺘﻢ ﺃﻥ ﻳﻜﻮﻥ‪:‬‬
‫)ﻫﻮ ﺍﻟﺬﻱ ﺃﺭﺳﻞ ﺭﺳﻮﻟﻪ ﺑﺎﳍﺪﻯ ﻭﺩﻳﻦ ﺍﳊﻖ ﻟﻴﻈﻬﺮﻩ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ‪ ،‬ﻭﻟﻮ ﻛﺮﻩ ﺍﳌﺸﺮﻛﻮﻥ( ‪. .‬‬
‫ﻭﺷﻬﺎﺩﺓ ﺍﷲ ﳍﺬﺍ ﺍﻟﺪﻳﻦ ﺑﺄﻧﻪ )ﺍﳍﺪﻯ ﻭﺩﻳﻦ ﺍﳊﻖ( ﻫﻲ ﺍﻟﺸﻬﺎﺩﺓ ‪ .‬ﻭﻫﻲ ﻛﻠﻤﺔ ﺍﻟﻔﺼﻞ ﺍﻟﱵ ﻟﻴﺲ ﺑﻌﺪﻫﺎ ﺯﻳﺎﺩﺓ‬
‫‪ .‬ﻭﻟﻘﺪ ﲤﺖ ﺇﺭﺍﺩﺓ ﺍﷲ ﻓﻈﻬﺮ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ‪ .‬ﻇﻬﺮ ﰲ ﺫﺍﺗﻪ ﻛﺪﻳﻦ ‪ ،‬ﻓﻤﺎ ﻳﺜﺒﺖ ﻟﻪ ﺩﻳﻦ ﺁﺧـﺮ‬
‫ﰲ ﺣﻘﻴﻘﺘﻪ ﻭﰲ ﻃﺒﻴﻌﺘﻪ ‪ .‬ﻓﺄﻣﺎ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻟﻮﺛﻨﻴﺔ ﻓﻠﻴﺴﺖ ﰲ ﺷﻲﺀ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻟﻜﺘﺎﺑﻴـﺔ‬
‫ﻓﻬﺬﺍ ﺍﻟﺪﻳﻦ ﺧﺎﲤﺘﻬﺎ ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﻮﺭﺓ ﺍﻷﺧﲑﺓ ﺍﻟﻜﺎﻣﻠﺔ ﺍﻟﺸﺎﻣﻠﺔ ﻣﻨﻬﺎ ‪ ،‬ﻓﻬﻮ ﻫﻲ ‪ ،‬ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻌﻠﻴﺎ ﺍﻟﺼﺎﳊﺔ‬
‫ﺇﱃ ‪‬ﺎﻳﺔ ﺍﻟﺰﻣﺎﻥ ‪.‬‬
‫ﻭﻟﻘﺪ ﺣﺮﻓﺖ ﺗﻠﻚ ﺍﻟﺪﻳﺎﻧﺎﺕ ﻭﺷﻮﻫﺖ ﻭﻣﺰﻗﺖ ﻭﺯﻳﺪ ﻋﻠﻴﻬﺎ ﻣﺎ ﻟﻴﺲ ﻣﻨﻬﺎ ‪ ،‬ﻭﻧﻘـﺼﺖ ﻣـﻦ ﺃﻃﺮﺍﻓﻬـﺎ ‪،‬‬
‫ﻭﺍﻧﺘﻬﺖ ﳊﺎﻝ ﻻ ﺗﺼﻠﺢ ﻣﻌﻪ ﻟﺸﻲﺀ ﻣﻦ ﻗﻴﺎﺩﺓ ﺍﳊﻴﺎﺓ ‪ .‬ﻭﺣﱴ ﻟﻮ ﺑﻘﻴﺖ ﻣﻦ ﻏﲑ ﲢﺮﻳﻒ ﻭﻻ ﺗﺸﻮﻳﻪ ﻓﻬـﻲ‬
‫ﻧﺴﺨﺔ ﺳﺎﺑﻘﺔ ﱂ ﺗﺸﻤﻞ ﻛﻞ ﻣﻄﺎﻟﺐ ﺍﳊﻴﺎﺓ ﺍﳌﺘﺠﺪﺩﺓ ﺃﺑﺪﺍ ‪ ،‬ﻷ‪‬ﺎ ﺟﺎﺀﺕ ﰲ ﺗﻘﺪﻳﺮ ﺍﷲ ﻷﻣﺪ ﳏﺪﻭﺩ ‪.‬‬
‫ﻓﻬﺬﺍ ﲢﻘﻴﻖ ﻭﻋﺪ ﺍﷲ ﻣﻦ ﻧﺎﺣﻴﺔ ﻃﺒﻴﻌﺔ ﺍﻟﺪﻳﻦ ﻭﺣﻘﻴﻘﺘﻪ ‪ .‬ﻓﺄﻣﺎ ﻣﻦ ﻧﺎﺣﻴﺔ ﻭﺍﻗﻊ ﺍﳊﻴﺎﺓ ‪ ،‬ﻓﻘﺪ ﺻﺪﻕ ﻭﻋﺪ ﺍﷲ‬

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‫‪١٥٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻣﺮﺓ ‪ ،‬ﻓﻈﻬﺮ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻗﻮﺓ ﻭﺣﻘﻴﻘﺔ ﻭﻧﻈﺎﻡ ﺣﻜﻢ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﻓﺪﺍﻧﺖ ﻟﻪ ﻣﻌﻈﻢ ﺍﻟﺮﻗﻌﺔ ﺍﳌﻌﻤـﻮﺭﺓ ﰲ‬
‫ﺍﻷﺭﺽ ﰲ ﻣﺪﻯ ﻗﺮﻥ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ‪ .‬ﰒ ﺯﺣﻒ ﺯﺣﻔﺎ ﺳﻠﻤﻴﺎ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﻗﻠﺐ ﺁﺳﻴﺎ ﻭﺃﻓﺮﻳﻘﻴﺔ ‪ ،‬ﺣﱴ ﺩﺧﻞ‬
‫ﻓﻴﻪ ﺑﺎﻟﺪﻋﻮﺓ ﺍ‪‬ﺮﺩﺓ ﲬﺴﺔ ﺃﺿﻌﺎﻑ ﻣﻦ ﺩﺧﻠﻮﺍ ﰲ ﺇﺑﺎﻥ ﺍﳊﺮﻛﺎﺕ ﺍﳉﻬﺎﺩﻳﺔ ﺍﻷﻭﱃ ‪. .‬‬
‫ﻭﻣﺎ ﻳﺰﺍﻝ ﳝﺘﺪ ﺑﻨﻔﺴﻪ ﺩﻭﻥ ﺩﻭﻟﺔ ﻭﺍﺣﺪﺓ ‪ -‬ﻣﻨﺬ ﺃﻥ ﻗﻀﺖ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ ﻭﺍﻟﺼﻠﻴﺒﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ ﻋﻠﻰ ﺍﳋﻼﻓﺔ‬
‫ﺍﻷﺧﲑﺓ ﰲ ﺗﺮﻛﻴﺎ ﻋﻠﻰ ﻳﺪﻱ "ﺍﻟﺒﻄﻞ" ﺍﻟﺬﻱ ﺻﻨﻌﻮﻩ ! ‪ -‬ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻛﻞ ﻣﺎ ﻳﺮﺻـﺪ ﻟـﻪ ﰲ ﺃﳓـﺎﺀ‬
‫ﺍﻷﺭﺽ ﻣﻦ ﺣﺮﺏ ﻭﻛﻴﺪ ‪ ،‬ﻭﻣﻦ ﲢﻄﻴﻢ ﻟﻠﺤﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻨﺎﻫﻀﺔ ﰲ ﻛﻞ ﺑﻠﺪ ﻣﻦ ﺑﻼﺩ ﺍﻹﺳﻼﻡ ﻋﻠﻰ‬
‫ﺃﻳﺪﻱ "ﺃﺑﻄﺎﻝ" ﺁﺧﺮﻳﻦ ﻣﻦ ﺻﻨﻊ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ ﻭﺍﻟﺼﻠﻴﺒﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ ‪.‬‬
‫ﻭﻣﺎ ﺗﺰﺍﻝ ﳍﺬﺍ ﺍﻟﺪﻳﻦ ﺃﺩﻭﺍﺭ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﺒﺸﺮﻳﺔ ﻳﺆﺩﻳﻬﺎ ‪ ،‬ﻇﺎﻫﺮﺍ ﺑﺈﺫﻥ ﺍﷲ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﲢﻘﻴﻘﺎ ﻟﻮﻋﺪ ﺍﷲ ‪،‬‬
‫ﺍﻟﺬﻱ ﻻ ﺗﻘﻒ ﻟﻪ ﺟﻬﻮﺩ ﺍﻟﻌﺒﻴﺪ ﺍﳌﻬﺎﺯﻳﻞ ‪ ،‬ﻣﻬﻤﺎ ﺑﻠﻐﻮﺍ ﻣﻦ ﺍﻟﻘﻮﺓ ﻭﺍﻟﻜﻴﺪ ﻭﺍﻟﺘﻀﻠﻴﻞ !‬
‫ﻭﻟﻘﺪ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻵﻳﺎﺕ ﺣﺎﻓﺰﺍ ﻟﻠﻤﺆﻣﻨﲔ ﺍﳌﺨﺎﻃﺒﲔ ‪‬ﺎ ﻋﻠﻰ ﲪﻞ ﺍﻷﻣﺎﻧﺔ ﺍﻟﱵ ﺍﺧﺘﺎﺭﻫﻢ ﺍﷲ ﳍﺎ ﺑﻌﺪ ﺃﻥ ﱂ‬
‫ﻳﺮﻋﻬﺎ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ‪ .‬ﻭﻛﺎﻧﺖ ﺗﻄﻤﻴﻨﺎ ﻟﻘﻠﻮ‪‬ﻢ ﻭﻫﻢ ﻳﻨﻔﺬﻭﻥ ﻗﺪﺭ ﺍﷲ ﰲ ﺇﻇﻬﺎﺭ ﺩﻳﻨـﻪ ﺍﻟـﺬﻱ ﺃﺭﺍﺩﻩ‬
‫ﻟﻴﻈﻬﺮ ‪ ،‬ﻭﺇﻥ ﻫﻢ ﺇﻻ ﺃﺩﺍﺓ ‪ .‬ﻭﻣﺎ ﺗﺰﺍﻝ ﺣﺎﻓﺰﺍ ﻭﻣﻄﻤﺌﻨﺎ ﻟﻘﻠﻮﺏ ﺍﳌﺆﻣﻨﲔ ﺍﻟﻮﺍﺛﻘﲔ ﺑﻮﻋﺪ ﺭ‪‬ـﻢ ‪ ،‬ﻭﺳـﺘﻈﻞ‬
‫ﺗﺒﻌﺚ ﰲ ﺍﻷﺟﻴﺎﻝ ﺍﻟﻘﺎﺩﻣﺔ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺸﺎﻋﺮ ﺣﱴ ﻳﺘﺤﻘﻖ ﻭﻋﺪ ﺍﷲ ﻣﺮﺓ ﺃﺧﺮﻯ ﰲ ﻭﺍﻗﻊ ﺍﳊﻴﺎﺓ ‪ .‬ﺑﺈﺫﻥ ﺍﷲ ‪.‬‬
‫) ﺍﻟﻈﻼﻝ (‬
‫• ﺍﳋﺎﻣﺲ ﻋﺸﺮ ‪ -‬ﺭﺃﻳﻪ ﰲ ﺍﳊﻜﻮﻣﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ‬
‫ﻟﻘﺪ ﺑﲔ ﺭﺃﻳﻪ ﻭﺍﺿﺤﺎ ﺃﻥ ﻫﺬﻩ ﺍﳊﻜﻮﻣﺔ ﻗﺪ ﻭﺿﻌﻬﺎ ﺍﻟﻌﺪﻭ ﺍﻟﻐﺎﺻﺐ ﻓﻬﻲ ﻏﲑ ﺷﺮﻋﻴﺔ ﻭﻻ ﺗﻌﺪﻭ ﺃﻥ ﺗﻜـﻮﻥ‬
‫ﻛﺎﳊﻜﻮﻣﺎﺕ ﺍﻟﱵ ﻧﺼﺒﺖ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻗﺒﻞ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﺩﻭﻥ ﺍﺧﺘﻴﺎﺭ ﻣﻨﻬﻢ‬
‫ﻭﻟﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺗﻌﺮﻳﺔ ﻫﺬﻩ ﺍﳊﻜﻮﻣﺔ ﺍﻟﻌﻤﻴﻠﺔ ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻴﻬﺎ ﻭﺇﻓﺸﺎﻝ ﳐﻄﻄﺎ‪‬ﺎ ﻓﻬﻲ ﺣﻜﻮﻣﺔ ﻭﺿـﻌﺖ‬
‫ﻟﻠﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﻣﻬﻤﺎ ﺑﺪﺕ ﺻﻮﺭ‪‬ﺎ ﲨﻴﻠﺔ ﺃﻣﺎﻡ ﺍﻟﺴﺬﺝ ﻭﺍﳌﻐﻔﻠﲔ ﻣﻦ ﺍﻟﻨﺎﺱ‬
‫ﻭﻫﺬﺍ ﻫﻮ ﺍﳊﻖ ﻭﻣﺎ ﺑﻌﺪ ﺍﳊﻖ ﺇﻻ ﺍﻟﻀﻼﻝ‬
‫ﻓﻜﻞ ﻣﻦ ﻳﺆﻳﺪ ﻫﺬﻩ ﺍﳊﻜﻮﻣﺔ ﻓﺤﻜﻤﻪ ﺣﻜﻤﻬﺎ ﲤﺎﻣﺎ ﻻ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻓﺎﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﳉﻤﻴﻊ ﻣﻄﻠﺐ ﺷﺮﻋﻲ‬
‫ﻭﺃﻣﺎ ﺯﻋﻤﻬﻢ ﺑﺄ‪‬ﺎ ﺣﻜﻮﻣﺔ ﺷﺮﻋﻴﺔ ﻣﻨﺘﺨﺒﺔ ﺩﳝﻘﺮﺍﻃﻴﺎ ﻓﻬﺬﺍ ﻋﲔ ﺍﻟﻜﺬﺏ‬
‫ﻓﻤﱴ ﻛﺎﻥ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﺣﺮﻳﺼﲔ ﻋﻠﻰ ﺳﻌﺎﺩﺗﻨﺎ ﻭﺃﻣﻨﻨﺎ ؟؟‬
‫ﺇ‪‬ﺎ ﺩﳝﻘﺮﺍﻃﻴﺔ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻌﺼﻴﺎﻥ ﻭﳏﺎﺭﺑﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻓﺎﻟﺬﻱ ﻳﺆﻣﻦ ‪‬ﺬﻩ ﺍﻟﻜﺬﺑﺔ ﻓﻬﻮ ﺿﺎﻝ ﻣﻀﻞ ﺑﻞ ﺃﺿﻞ ﻣﻦ ﲪﺎﺭ ﺃﻫﻠﻪ‬
‫ﻭﻗﺪ ﻛﻨﺖ ﺭﺩﺩﺕ ﻋﻠﻴﻬﻢ ﲟﻘﺎﻝ ﻣﻄﻮﻝ ﺣﻮﻝ ﻫﺬﻩ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﳌﺰﻋﻮﻣﺔ ﻣﻨﺬ ﺍﻟﺴﻨﺔ ﺍﳌﺎﺿﻴﺔ‬
‫ﺑﻌﻨﻮﺍﻥ ))ﺃﺑﺸﺮﻭﺍ ﻳﺎ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﲞﱪ ﺳﺎﺭ !!!! ((‬
‫ﻭﻫﺬﺍ ﻣﻜﺎ‪‬ﺎ ‪:‬‬

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 ‫‪١٥٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

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‫ﻭﻣﻦ ﺃﺭﺍﺩ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻓﻠﲑﺟﻊ ﺇﱃ ﻫﺬﻩ ﺍﻟﺼﻔﺤﺔ‬
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‫ﻭﻫﺬﺍ ﺑﻴﺎﻥ ﺻﺎﺩﺭ ﻋﻨﻬﻢ ﻳﻮﺿﺢ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪:‬‬
‫ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ؛ ﺣﻜﻤﻬﺎ ﻭﺣﻜﻢ ﺍﻟﻘﺎﺋﻞ ‪‬ﺎ‬
‫ﺑﻴﺎﻥ ﺻﺎﺩﺭ ﻣﻦ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﺗﻨﻈﻴﻢ ﻗﺎﻋﺪﺓ ﺍﳉﻬﺎﺩ ﻓﻴﻤﺎ ﳜﺺ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺍﳊﻤﺪ ﷲ ﻣﱰﻝ ﺍﻟﺸﺮﺍﺋﻊ‪ ،‬ﻭﺍﻟﻌﺎﱂ ﲟﺎ ﻫﻮ ﺿﺎﺭ ﻭﻧﺎﻓﻊ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺃﰎ ﺍﷲ ﺑﻪ ﺍﻟﻨﻌﻤﺔ ﳏﻤـﺪﹰﺍ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻓﺈﻥ ﺟﻨﻮﺩ ﺍﻹﺳﻼﻡ ﺃﺧﺬﻭﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺃﻥ ﻳﻘﺎﺗﻠﻮﺍ ﺍﻟﻜﻔﺮ ﺑﺄﻟﻮﺍﻧﻪ ﻭﺛﻨﹰﺎ ﻛﺎﻥ ﺃﻭ ﺷﺠﺮﹰﺍ ﺃﻭ ﳎﻠـﺴﹰﺎ ﻧﻴﺎﺑﻴـﹰﺎ‬
‫ﻳﻀﺎﻫﻲ ﺷﺮﻉ ﺍﷲ ﻭﻳﻨﺎﻗﻀﻪ ﻭﳝﻨﻊ ﻋﻦ ﺍﳌﺴﻠﻤﲔ ﺧﲑ ﺭ‪‬ﻢ ﻭﺭﲪﺘﻪ‪ ،‬ﻓﻬﻢ ﻳﻘﺪﻣﻮﻥ ﺑﲔ ﻳﺪﻱ ﺍﳌﺴﻠﻤﲔ ﻫﺬﻩ‬
‫ﺍﻟﻨﺼﻴﺤﺔ ﺇﻋﺬﺍﺭﹰﺍ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﻓﻌﹰﺎ ﳊﺠﺔ ﺍﳉﺎﻫﻠﲔ ﻭﻧﻜﺎﻳﺔ ﻓﻴﻤﻦ ﺣﺮﻑ ﺍﻟﻜﻠﻢ ﻋﻦ ﻣﻮﺍﺿـﻌﻪ ﻭﺿـﻴﻊ‬
‫ﺍﻟﻨﻔﺲ ﻭﺍﻟﺪﻳﻦ‪.‬‬
‫ﻓﻨﻘﻮﻝ ﻭﺑﺎﷲ ﻧﺴﺘﻌﲔ‪:‬‬
‫ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻭﺍ‪‬ﺎﻟﺲ ﺍﻟﱪﳌﺎﻧﻴﺔ؛ ‪ -‬ﻳﺎ ﺇﺧﻮﺍﱐ ‪ -‬ﻫﻲ ﻣﻦ ﺩﻳﻦ ﺍﻟﻜﻔﺎﺭ ﻭﺃﻫﻮﺍﺋﻬﻢ‪ ،‬ﻭﺍﻟﺮﺿﺎ ‪‬ـﺎ ﺩﺧـﻮﻝ ﰲ‬
‫ﺩﻳﻨﻬﻢ ﻭﺍﺗﺒﺎﻉ ﳌﻠﺘﻬﻢ ﻭﺧﺮﻭﺝ ﻣﻦ ﻣﻠﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻗﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪} :‬ﹶﺃ ‪‬ﻭ ‪‬ﻳﻌِﻴﺪ‪‬ﻭ ﹸﻛ ‪‬ﻢ ﻓِﻲ ِﻣﱠﻠِﺘ ِﻬ ‪‬ﻢ ‪‬ﻭﻟﹶﻦ ‪‬ﺗ ﹾﻔِﻠﺤ‪‬ﻮﺍ‬
‫ﲔ{‪ ،‬ﻓﻼ‬ ‫ﻚ ِﺇ ﹶﺫﹰﺍ ﱠﻟ ِﻤ ‪‬ﻦ ﺍﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﺖ ﹶﺃ ‪‬ﻫﻮ‪‬ﺍﺀﻫ‪‬ﻢ ﻣ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﻣ‪‬ﺎ ﺟ‪‬ﺎﺀ ‪‬ﻙ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ِﺇ‪‬ﻧ ‪‬‬
‫ﺇِﺫﹰﺍ ﹶﺃﺑ‪‬ﺪﹰﺍ{‪ ،‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭﹶﻟِﺌ ِﻦ ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻌ ‪‬‬
‫ﺗﺮﺟﻌﻮﺍ ﻋﻠﻰ ﺍﻷﺩﺑﺎﺭ ﻛﻔﺎﺭﹰﺍ ﻣﺮﺗﺪﻳﻦ‪ ،‬ﻭﻻ ﻳﺴﺨﻔﻨﻜﻢ ﺍﻟﺸﻴﻄﺎﻥ ﻭﳝﻨﻴﻜﻢ ﺑﺘﺤﻘﻴﻖ ﺍﳊﻜﻢ ﺑﺎﻟـﺸﺮﻳﻌﺔ ﻋـﻦ‬
‫ﺸ‪‬ﻴﻄﹶﺎ ﹸﻥ ِﺇ ﱠﻻ ﹸﻏﺮ‪‬ﻭﺭﹰﺍ{‪.‬‬
‫ﻃﺮﻳﻖ ﳎﺎﻟﺲ ﺍﻟﻜﻔﺮ ﻫﺬﻩ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻳ ِﻌ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬ﻤﻨ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ِﻌ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ﻓﺎﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﰲ ﻋﺮﻑ ﺃﻫﻠﻬﺎ؛ ﻫﻲ ﺳﻴﺎﺩﺓ ﺍﻟﺸﻌﺐ‪ ،‬ﻭﺃﻥ ﺍﻟﺴﻴﺎﺩﺓ ﺳﻠﻄﺔ ﻋﻠﻴﺎ ﻣﻄﻠﻘﺔ ﻏﲑ ﳏﻜﻮﻣـﺔ ﺑـﺄﻱ‬
‫ﺳﻠﻄﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﺗﺘﻤﺜﻞ ﰲ ﺣﻖ ﺍﻟﺸﻌﺐ ﰲ ﺍﺧﺘﻴﺎﺭ ﺣﻜﺎﻣﻪ ﻭﺣﻘﻪ ﰲ ﺗﺸﺮﻳﻊ ﻣﺎ ﻳﺸﺎﺀ ﻣﻦ ﺍﻟﻘﻮﺍﻧﲔ‪ ،‬ﻭﳝﺎﺭﺱ‬
‫ﺍﻟﺸﻌﺐ ﻫﺬﻩ ﺍﻟﺴﻠﻄﺔ ﻋﺎﺩﺓ ﺑﺎﻹﻧﺎﺑﺔ ﺑﺄﻥ ﳜﺘﺎﺭ ﻧﻮﺍﺑﹰﺎ ﻋﻨﻪ ﳝﺜﻠﻮﻧﻪ ﰲ ﺍﻟﱪﳌﺎﻥ ﻭﻳﻨﻮﺑﻮﻥ ﻋﻨﻪ ﰲ ﳑﺎﺭﺳﺔ ﺍﻟﺴﻠﻄﺔ؛‬
‫ﺃﻱ ﺃﻥ ﻣﺼﺪﺭ ﺍﻟﺘﺸﺮﻳﻊ ﻭﺍﻟﺘﺤﻠﻴﻞ ﻭﺍﻟﺘﺤﺮﱘ ﻫﻮ ﺍﻟﺸﻌﺐ ﻭﻟﻴﺲ ﺍﷲ‪ ،‬ﻭﻳﺘﻢ ﺫﻟﻚ ﻋﻦ ﻃﺮﻳﻖ ﺍﺧﺘﻴﺎﺭﻩ ﳌﻤـﺜﻠﲔ‬
‫ﻳﻨﻮﺑﻮﻥ ﻋﻨﻪ ﰲ ﻣﻬﻤﺔ ﺍﻟﺘﺸﺮﻳﻊ ﻭﺳﻦ ﺍﻟﻘﻮﺍﻧﲔ‪ ..‬ﻭﻗﺪ ﻳﺴﻤﻮ‪‬ﺎ " ﺍ‪‬ﻠﺲ ﺍﻟـﻮﻃﲏ " ﺃﻭ ﳎﻠـﺲ ﺍﳊﻜـﻢ "‬
‫ﺃﻭ"ﳎﻠﺲ ﺍﻷﻣﺔ" ﺃﻭ" ﳎﻠﺲ ﺍﻟﺸﻮﺭﻯ" ﺃﻭ " ﳎﻠﺲ ﺍﻟﺸﻌﺐ"‪.‬‬
‫ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥ ﺍﳌﺄﻟﻮﻩ ﺍﳌﻌﺒﻮﺩ ﺍﳌﻄﺎﻉ ‪ -‬ﻣﻦ ﺟﻬﺔ ﺍﻟﺘﺸﺮﻳﻊ ‪ -‬ﻫﻮ ﺍﻹﻧﺴﺎﻥ ﻭﻟﻴﺲ ﺍﷲ ﺟ ﱠﻞ ﰲ ﻋﻼﻩ‪ ..‬ﻭﻫـﺬﺍ‬
‫ﻣﻐﺎﻳﺮ ﻭﻣﻨﺎﻗﺾ ﻷﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺘﻮﺣﻴﺪ‪.‬‬

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 ‫‪١٥٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺸ ِﺮ ‪‬ﻙ ﻓِـﻲ‬
‫ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ِ} :‬ﺇ ِﻥ ﺍﹾﻟﺤ‪ ‬ﹾﻜ ‪‬ﻢ ِﺇ ﱠﻻ ِﻟﹼﻠ ِﻪ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﹶﺃ ﱠﻻ ‪‬ﺗ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭﹾﺍ ِﺇ ﱠﻻ ِﺇﻳ‪‬ﺎﻩ{‪ ،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻭﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫‪‬ﺣ ﹾﻜ ِﻤ ِﻪ ﹶﺃﺣ‪‬ﺪﹰﺍ{‪ ،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﹶﺃ ‪‬ﻡ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﺷ ‪‬ﺮﻛﹶﺎﺀ ‪‬ﺷ ‪‬ﺮﻋ‪‬ﻮﺍ ﹶﻟﻬ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﺍﻟﺪ‪‬ﻳ ِﻦ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﺄﺫﹶﻥ ِﺑ ِﻪ ﺍﻟﱠﻠ ‪‬ﻪ{‪.‬‬
‫ﺸ ِﺮﻛﹸﻮ ﹶﻥ{؛ ﻷﻥ ﻋﺒﺪﲤﻮﻫﻢ ﻣﻦ ﺟﻬﺔ ﻃﺎﻋﺘﻜﻢ ﺇﻳﺎﻫﻢ ﰲ ﲢﻠﻴﻞ ﻣـﺎ‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻭِﺇ ﹾﻥ ﹶﺃ ﹶﻃ ‪‬ﻌ‪‬ﺘﻤ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ِﺇ‪‬ﻧ ﹸﻜ ‪‬ﻢ ﹶﻟ ‪‬ﻤ ‪‬‬
‫ﺣﺮﻡ ﺍﷲ ﺃﻭ ﲢﺮﱘ ﻣﺎ ﺃﺣﻞ ﺍﷲ ﻓﺈﻧﻜﻢ ﻟﻌﺎﺑﺪﻭﻥ ﳍﻢ ﻣﻦ ﺩﻭﻥ ﺍﷲ؛ ﻷﻥ ﺍﻟﺸﺮﻙ ﻻ ﻳﻄﻠﻖ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﺍﻟﺴﻨﺔ‬
‫ﺇﻻ ﻟﻨﻮﻉ ﻋﺒﺎﺩﺓ ﺗﺼﺮﻑ ﻟﻐﲑ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪.‬‬
‫ﺨﺬﹸﻭﹾﺍ ﹶﺃ ‪‬ﺣﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ ‪‬ﺭ ‪‬ﻫﺒ‪‬ﺎ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺭﺑ‪‬ﺎﺑﹰﺎ ﻣ‪‬ﻦ ﺩ‪‬ﻭ ِﻥ ﺍﻟﻠﹼﻪ{‪ ،‬ﻓﻬﻢ ﺃﺭﺑﺎﺏ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﳌـﺎ‬ ‫ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﺍ‪‬ﺗ ‪‬‬
‫ﺍﻋﺘﺮﻓﻮﺍ ﳍﻢ ﲝﻖ ﺍﻟﺘﺸﺮﻳﻊ ﻭﺍﻟﺘﺤﻠﻴﻞ ﻭﺍﻟﺘﺤﺮﱘ ﻭﺳﻦ ﺍﻟﻘﻮﺍﻧﲔ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ؛ ﺗﻌﲏ ﺭﺩ ﺃﻱ ﻧﺰﺍﻉ ﺃﻭ ﺍﺧﺘﻼﻑ ﺑﲔ ﺍﳊﺎﻛﻢ ﻭﺍﶈﻜﻮﻡ ﺇﱃ ﺍﻟﺸﻌﺐ ﻭﻟﻴﺲ ﺇﱃ ﺍﷲ ﻭﺍﻟﺮﺳﻮﻝ‪..‬‬
‫ﺤ ﹾﻜ ‪‬ﻤ ‪‬ﻪ ِﺇﻟﹶﻰ ﺍﻟﻠﱠـﻪ{‪ ،‬ﺑﻴﻨﻤـﺎ ﺍﻟﺪﳝﻘﺮﺍﻃﻴـﺔ‬
‫ﻭﻫﺬﺍ ﻣﻐﺎﻳﺮ ﻣﻨﺎﻗﺾ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻭﻣ‪‬ﺎ ﺍ ‪‬ﺧ‪‬ﺘﹶﻠ ﹾﻔ‪‬ﺘ ‪‬ﻢ ﻓِﻴ ِﻪ ﻣِﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﻓ ‪‬‬
‫ﺗﻘﻮﻝ‪ :‬ﻓﺤﻜﻤﻪ ﺇﱃ ﺍﻟﺸﻌﺐ‪ ،‬ﻭﻟﻴﺲ ﻏﲑ ﺍﻟﺸﻌﺐ!‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﹶﻓﺈِﻥ ‪‬ﺗﻨ‪‬ﺎ ‪‬ﺯ ‪‬ﻋ‪‬ﺘ ‪‬ﻢ ﻓِﻲ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﻓ ‪‬ﺮﺩ‪‬ﻭ ‪‬ﻩ ِﺇﻟﹶﻰ ﺍﻟﹼﻠ ِﻪ ﻭ‪‬ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﺇِﻥ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗﺆ‪ِ ‬ﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﺎﻟﹼﻠ ِﻪ ﻭ‪‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻵﺧِـ ِﺮ{‪،‬‬
‫ﻓﺠﻌﻞ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻣﻦ ﻟﻮﺍﺯﻡ ﺍﻹﳝﺎﻥ ﺭﺩ ﺍﻟﱰﺍﻉ ‪ -‬ﺃﻱ ﻧﺰﺍﻉ ‪ -‬ﺇﱃ ﺍﷲ ﻭﺍﻟﺮﺳﻮﻝ؛ ﺃﻱ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪.‬‬
‫ﻱ ﺩﻳـﻦ ‪-‬‬ ‫ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ؛ ‪ -‬ﻳﺎ ﻗﻮﻡ ‪ -‬ﺗﻌﲏ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﺑﻜﻞ ﺃﺑﻌﺎﺩﻫﺎ؛ ﺣﻴﺚ ﺗﻘﻮﻡ ﻋﻠﻰ ﻣﺒﺪﺃ ﻓﺼﻞ ﺍﻟﺪﻳﻦ ‪ -‬ﹶﺃ ‪‬‬
‫ﻋﻦ ﺍﻟﺪﻭﻟﺔ ﻭﺍﳊﻴﺎﺓ‪ ،‬ﻓﺎﷲ ﺗﻌﺎﱃ ﻟﻴﺲ ﻟﻪ ﰲ ﻧﻈﺮ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺳﻮﻯ ﺍﻟﺰﻭﺍﻳﺎ‪ ،‬ﻭﺍﳌﺴﺎﺟﺪ‪ ،‬ﺷﺮﻳﻄﺔ ﺃﻥ ﻻ ﻳﻜﺮﻩ‬
‫ﺃﺣﺪ ﻋﻠﻰ ﺩﺧﻮﻝ ﻫﺬﻩ ﺍﻷﻣﺎﻛﻦ‪ ،‬ﻭﻣﺎ ﺳﻮﻯ ﺫﻟﻚ ﻣﻦ ﺟﻮﺍﻧﺐ ﺍﳊﻴﺎﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﻭﻏﲑﻫﺎ ﻓﻬﻲ ﻟﻴﺴﺖ ﻣﻦ ﺧﺼﻮﺻﻴﺎﺗﻪ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ ﻣﻦ ﺧﺼﻮﺻﻴﺎﺕ ﺍﻟﺸﻌﺐ ﻭﺣﺪﻩ‪ ..‬ﻭﻟﻠـﺸﻌﺐ ﻛـﺬﻟﻚ‬
‫ﺻﻼﺣﻴﺎﺕ ﺍﻟﺘﺪﺧﻞ ﰲ ﺷﺆﻭﻥ ﺍﳌﺴﺎﺟﺪ ﻟﻮ ﺍﻗﺘﻀﺖ ﺍﻟﻀﺮﻭﺭﺓ ﻟﺬﻟﻚ‪...‬‬
‫ﺼ ﹸﻞ‬
‫ﺼ ﹸﻞ ِﺇﻟﹶﻰ ﺍﻟﹼﻠ ِﻪ ‪‬ﻭﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ِﻟﹼﻠ ِﻪ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﻳ‪‬ـ ِ‬
‫ﻼ ‪‬ﻳ ِ‬‫ﺸ ‪‬ﺮﻛﹶﺂِﺋ ِﻬ ‪‬ﻢ ﹶﻓ ﹶ‬ ‫ﺸ ‪‬ﺮﻛﹶﺂِﺋ‪‬ﻨﺎ ﹶﻓﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ِﻟ ‪‬‬
‫}ﻗﹶﺎﻟﹸﻮﹾﺍ ﻫ‪‬ﺬﹶﺍ ِﻟﹼﻠ ِﻪ ِﺑ ‪‬ﺰ ‪‬ﻋ ِﻤ ِﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ِﻟ ‪‬‬
‫ﺾ ‪‬ﻭ‪‬ﻳﺮِﻳـﺪ‪‬ﻭ ﹶﻥ ﺃﹶﻥ‬ ‫ﺾ ‪‬ﻭ‪‬ﻧ ﹾﻜ ﹸﻔ ‪‬ﺮ ﺑِـ‪‬ﺒ ‪‬ﻌ ٍ‬
‫ﺤ ﹸﻜﻤ‪‬ﻮﻥ{‪ ،‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪‬ﻧ ‪‬ﺆ ِﻣ ‪‬ﻦ ِﺑ‪‬ﺒ ‪‬ﻌ ٍ‬ ‫ِﺇﻟﹶﻰ ‪‬ﺷ ‪‬ﺮﻛﹶﺂِﺋ ِﻬ ‪‬ﻢ ﺳ‪‬ﺎﺀ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟﻜﹶﺎِﻓﺮ‪‬ﻭ ﹶﻥ ‪‬ﺣ ﹼﻘﹰﺎ ‪‬ﻭﹶﺃ ‪‬ﻋ‪‬ﺘ ‪‬ﺪﻧ‪‬ﺎ ِﻟ ﹾﻠﻜﹶﺎِﻓﺮِﻳ ‪‬ﻦ ‪‬ﻋﺬﹶﺍﺑﹰﺎ ‪‬ﻣﻬِﻴﻨﹰﺎ{‪.‬‬
‫ﻼ * ﹸﺃ ‪‬ﻭﹶﻟِﺌ ‪‬‬‫ﻚ ‪‬ﺳﺒِﻴ ﹰ‬ ‫ﺨﺬﹸﻭﹾﺍ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬ ‫‪‬ﻳ‪‬ﺘ ِ‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟﻜﹶﺎِﻓﺮ‪‬ﻭ ﹶﻥ ‪‬ﺣ ﹼﻘﹰﺎ{؛ ﻫﻮ ﺣﻜﻢ ﻛﻞ ﺩﳝﻘﺮﺍﻃﻲ ﻋﻠﻤﺎﱐ ﻳﻔﺼﻞ ﺍﻟﺪﻳﻦ ﻋﻦ ﺍﻟﺪﻭﻟـﺔ ﻭﺍﻟـﺴﻴﺎﺳﺔ‪،‬‬
‫}ﹸﺃ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫ﻭﺷﺆﻭﻥ ﺍﳊﻴﺎﺓ‪ ..‬ﻭﺇﻥ ﺯﻋﻢ ﺑﻠﺴﺎﻧﻪ ‪ -‬ﺃﻟﻒ ﻣﺮﺓ ‪ -‬ﺃﻧﻪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﳌﺆﻣﻨﲔ‪.‬‬
‫ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ؛ ﺗﻌﲏ ﻣﺒﺪﺃ ﺍﳊﺮﻳﺔ ﺍﻟﺸﺨﺼﻴﺔ ﻟﻠﻔﺮﺩ‪ ،‬ﻓﺎﳌﺮﺀ ﻟﻪ ‪ -‬ﰲ ﻇﻞ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ‪ -‬ﺃﻥ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎﺀ ﻣـﻦ‬
‫ﺍﳌﻮﺑﻘﺎﺕ ﻭﺍﻟﻔﻮﺍﺣﺶ ﻭﺍﳌﻨﻜﺮﺍﺕ‪ ..‬ﻣﻦ ﻏﲑ ﺣﺴﻴﺐ! ﻭﻻ ﺭﻗﻴﺐ ﻓﻠﻮ ﻏﻴ‪‬ﺮ ﺍﳌﺴﻠﻢ ﺩﻳﻨﻪ ﻓـﺼﺎﺭ ﻳﻬﻮﺩﻳـﹰﺎ ﺃﻭ‬
‫ﻧﺼﺮﺍﻧﻴﹰﺎ ﻓﻼ ﺿﲑ ﰲ ﻋﺮﻑ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﲔ! ﻭﺍﻹﺑﺎﺣﻴﺔ ﺍﻟﱵ ﻋﺮﻓﺖ ‪‬ﺎ ﻓﺮﻕ ﺍﻟﺰﻧﺪﻗﺔ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻣﺎﺫﺍ ﺗﻌـﲏ‬
‫ﻏﲑ ﺫﻟﻚ؟!‬
‫ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ؛ ﺗﻌﲏ ﻣﺴﺎﻭﺍﺓ ﺍﻟﻨﺎﺱ ﲨﻴﻌﹰﺎ ﰲ ﺍﳊﻘﻮﻕ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻧﺘﻤﺎﺋﻬﻢ ﺍﻟﻌﻘﺪﻱ ﺍﻟـﺪﻳﲏ‬
‫ﻭﺳﲑ‪‬ﻢ ﺍﻟﺬﺍﺗﻴﺔ ﺍﻷﺧﻼﻗﻴﺔ؛ ﺣﻴﺚ ﺃﻥ ﺃﻛﻔﺮ ﻭﺃﻓﺠﺮ ﻭﺃﺟﻬﻞ ﺍﻟﻨﺎﺱ ﻳﺘﺴﺎﻭﻯ ﻣﻊ ﺃﺗﻘﻰ ﻭﺃﻋﻠﻢ ﻭﺃﺻﻠﺢ ﺍﻟﻨﺎﺱ‬
‫ﰲ ﺗﻘﺮﻳﺮ ﺃﻫﻢ ﺍﻟﻘﻀﺎﻳﺎ ﻭﺃﺧﻄﺮﻫﺎ‪ ،‬ﻭﻫﻲ ﻣﻦ ﳛﻜﻢ ﺍﻟﺒﻼﺩ ﻭﺍﻟﻌﺒﺎﺩ!‬

‫‪١٥٦‬‬
 ‫‪١٥٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺤ ﹸﻜﻤ‪‬ﻮ ﹶﻥ{‪ ،‬ﻭﻗﺎﻝ ﺗﻌـﺎﱃ‬ ‫ﻒ ‪‬ﺗ ‪‬‬

‫ﲔ * ﻣ‪‬ﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹶﻛ‪‬ﻴ ‪‬‬
‫ﺠ ِﺮ ِﻣ ‪‬‬
‫ﲔ ﻛﹶﺎﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺴِﻠ ِﻤ ‪‬‬
‫ﺠ ‪‬ﻌ ﹸﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻭﻫﺬﺍ ﻣﻨﺎﻗﺾ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﹶﺃﹶﻓ‪‬ﻨ ‪‬‬
‫ﺴ‪‬ﺘﻮِﻱ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻟﹶﺎ‬‫ﺴ‪‬ﺘﻮ‪‬ﻭ ﹶﻥ{‪ ،‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻫ‪ ‬ﹾﻞ ‪‬ﻳ ‪‬‬ ‫}ﹶﺃﹶﻓﻤ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬ﺆﻣِﻨﹰﺎ ﹶﻛﻤ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﻓﹶﺎﺳِﻘﹰﺎ ﻟﱠﺎ ‪‬ﻳ ‪‬‬
‫‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ{‪.‬‬
‫ﰲ ﺩﻳﻦ ﺍﷲ ﻻ ﻳﺴﺘﻮﻭﻥ؛ ﺑﻴﻨﻤﺎ ﰲ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻧﻌﻢ ﻳﺴﺘﻮﻭﻥ!‬
‫ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ؛ ﺗﻘﻮﻡ ﻋﻠﻰ ﻣﺒﺪﺃ ﺍﻋﺘﺒﺎﺭ ﻭﺇﻗﺮﺍﺭ ﻣﻮﻗﻒ ﻭﺭﺃﻱ ﺍﻷﻛﺜﺮﻳﺔ‪ ،‬ﻣﻬﻤﺎ ﻛﺎﻥ ﻧﻮﻉ ﻫﺬﻩ ﺍﻷﻛﺜﺮﻳﺔ‪ ،‬ﻭﺃﻳـﹰﺎ‬
‫ﻛﺎﻥ ﻣﻮﻗﻒ ﻫﺬﻩ ﺍﻷﻛﺜﺮﻳﺔ‪ ،‬ﻫﻞ ﻭﺍﻓﻘﺖ ﺍﳊﻖ ﺃﻡ ﻻ‪ ،‬ﻓﺎﳊﻖ ﰲ ﻧﻈﺮ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻭﺍﻟﺪﳝﻘﺮﺍﻃﻴﲔ ﻫـﻮ ﻣـﺎ‬
‫ﲡﺘﻤﻊ ﻋﻠﻴﻪ ﺍﻷﻛﺜﺮﻳﺔ ﻭﻟﻮ ﺍﺟﺘﻤﻌﺖ ﻋﻠﻰ ﺍﻟﺒﺎﻃﻞ ﺃﻭ ﺍﻟﻜﻔﺮ ﺍﻟﺼﺮﻳﺢ!‬
‫ﺑﻴﻨﻤﺎ ﺍﳊﻖ ﺍﳌﻄﻠﻖ ﰲ ﻧﻈﺮ ﺍﻹﺳﻼﻡ ‪ -‬ﺍﻟﺬﻱ ﳚﺐ ﺍﻟﺘﺰﺍﻣﻪ ﻭﺍﻟﻌﺾ ﻋﻠﻴﻪ ﺑﺎﻟﻨﻮﺍﺟﺬ ‪ -‬ﻭﻟﻮ ﻓﺎﺭﻗـﻚ ﲨـﺎﻫﲑ‬
‫ﺍﻟﻨﺎﺱ ‪ -‬ﻫﻮ ﺍﳊﻖ ﺍﳌﺴﻄﻮﺭ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪.‬‬
‫ﻓﺎﳊﻖ ﻣﺎ ﻭﺍﻓﻖ ﺍﻟﻜﺘﺎﺏ ﻭﻃﺎﺑﻖ ﻣﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺇﻥ ﺍﺟﺘﻤﻌﺖ ﲨﺎﻫﲑ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺧﻼﻑ ﺫﻟـﻚ‪.‬‬
‫ﻓﺎﳊﻜﻢ ﷲ ﻭﺣﺪﻩ ﻭﻟﻴﺲ ﻟﻠﺒﺸﺮ ﺃﻭ ﺍﻷﻛﺜﺮﻳﺔ‪.‬‬
‫ﻀﻠﱡﻮ ‪‬ﻙ ﻋ‪‬ﻦ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﹼﻠ ِﻪ ﺇِﻥ ‪‬ﻳ‪‬ﺘِﺒﻌ‪‬ﻮﻥﹶ ِﺇ ﱠﻻ ﺍﻟﻈﱠـ ‪‬ﻦ ‪‬ﻭِﺇ ﹾﻥ ﻫ‪‬ـ ‪‬ﻢ ِﺇ ﱠﻻ‬
‫ﺽ ‪‬ﻳ ِ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭﺇِﻥ ‪‬ﺗ ِﻄ ‪‬ﻊ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﻣ‪‬ﻦ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺨ ‪‬ﺮﺻ‪‬ﻮﻥ{‪.‬‬
‫‪‬ﻳ ‪‬‬
‫ﻭﰲ ﺍﳊﺪﻳﺚ ﻓﻘﺪ ﺻﺢ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ‪ ) :‬ﺇﻥ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻦ ﱂ ﻳﺼﺪﻗﻪ ﻣﻦ ﺃﻣﺘـﻪ‬
‫ﺇﻻ ﺭﺟﻞ ﻭﺍﺣﺪ(‪ .‬ﻓﺄﻳﻦ ﻣﻮﻗﻊ ﻫﺬﺍ ﺍﻟﻨﱯ ﻭﻣﻌﻪ ﺍﻟﺮﺟﻞ ﺍﻟﻮﺍﺣﺪ ﰲ ﻣﻴﺰﺍﻥ ﺃﻛﺜﺮﻳﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ؟!‬
‫ﻭﻫﺬﻩ ‪ -‬ﻳﺎ ﺇﺧﻮﺍﱐ ‪ -‬ﻣﺎ ﻫﻲ ﺇﻻ ﺣﻴﻠﺔ ﺧﺒﻴﺜﺔ ﻟﺼﺮﻑ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺍﳉﻬﺎﺩ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻬﻢ‪ ،‬ﺟﻬﺎﺩ ﺍﳊﻜﺎﻡ‬
‫ﺍﳌﺮﺗﺪﻳﻦ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ‪ ،‬ﻓﻴﺄﰐ ﺷﻴﺎﻃﲔ ﺍﻹﻧﺲ ﻟﻴﻘﻮﻟﻮﺍ ﻭِﻟ ‪‬ﻢ ﺍﳉﻬﺎﺩ ﻭﺍﳌﺸﻘﺔ ﻭﺻﻨﺪﻭﻕ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ‬
‫ﻫﻮ ﺍﳊﻞ؟! ﻭﻣﺎ ﻋﻠﻴﻚ ﻣﻦ ﻭﺍﺟﺐ ﺷﺮﻋﻲ ﺇﻻ ﺃﻥ ﺗﺬﻫﺐ ﻟﺘﻠﻘﻲ ﻭﺭﻗﺔ ﰲ ﺍﻟﺼﻨﺪﻭﻕ‪.‬‬
‫ﻭﻻﺷﻚ ﰲ ﺃﻥ ﺃﺳﻌﺪ ﺍﻟﻨﺎﺱ ‪‬ﺬﺍ ﺍﳌﺴﻠﻚ ﺍﻟﺸﻴﻄﺎﱐ ﻫﻢ ﺍﻟﻄﻮﺍﻏﻴﺖ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺃﺷﻜﺎﳍﻢ‪ ،‬ﺍﻟـﺬﻳﻦ ﻣـﺎ‬
‫ﲰﺤﻮﺍ ﻟﺒﻌﺾ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﺍﻹﺳﻼﻡ ﺑﺪﺧﻮﻝ ﺍﻟﱪﳌﺎﻧﺎﺕ ﺇﻻ ﻟﺼﺮﻑ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺟﻬﺎﺩﻫﻢ؛ ﻭﳑﺎ ﻻﺷـﻚ‬
‫ﻓﻴﻪ ﺃﻥ ﺍﻹﻣﺎﻣﺔ ﺗﻨﻌﻘﺪ ﺑﺒﻴﻌﺔ ﺃﻫﻞ ﺍﻟﺸﻮﻛﺔ ‪ -‬ﺃﻱ ﺍﻟﻘﻮﺓ ‪ -‬ﻓﻜﺬﻟﻚ ﻟﻦ ﺗﻘﻮﻡ ﺍﳊﻜﻮﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺯﻣﺎﻧﻨـﺎ‬
‫ﻫﺬﺍ ﻭﻟﻦ ﺗﻄﻬﺮ ﺑﻼﺩﻧﺎ ﻣﻦ ﺭﺟﺲ ﺍﶈﺘﻠﲔ ﻭﺃﺫﻧﺎ‪‬ﻢ ﻣﻦ ﺍﳌﺮﺗﺪﻳﻦ ﺍﳋﻮﻧﺔ ﺇﻻ ﺑﺎﻟﺸﻮﻛﺔ ﺃﻱ ﺑﺎﻟﻘﻮﺓ‪ ،‬ﻭﻻ ﺗﻐﺘـﺮ‬
‫ﲟﻼﻳﲔ ﺍﻟﺒﺸﺮ ﺍﻟﺬﻳﻦ ﻳﺼﻮﺗﻮﻥ ﻟﺼﺎﱀ ﺍﻟﺬﻳﻦ ﻳﺰﻋﻤﻮﻥ ﺃ‪‬ﻢ ﺇﺳﻼﻣﻴﻮﻥ ﰲ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﺍﻟﻨﻴﺎﺑﻴﺔ‪ ،‬ﻓﺈﻥ ﻫـﺆﻻﺀ‬
‫ﺍﳌﻼﻳﲔ ﻟﻮ ﻃﻠﺐ ﻣﻨﻬﻢ ﲪﻞ ﺍﻟﺴﻼﺡ ﻭﺍﳉﻬﺎﺩ ﻷﺟﻞ ﻓﺮﺽ ﺣﻜﻢ ﺍﻹﺳﻼﻡ ﻭﻟﻔﻚ ﻗﻴﺪ ﺇﺧﻮﺍﻧﻨﺎ ﻭﺃﺧﻮﺍﺗﻨﺎ ﻣﻦ‬
‫ﻱ ﺷﻮﻛﺔ ﰲ ﻫﺆﻻﺀ ﻭﻗﻮﺓ ﺍﳉﻴﻮﺵ ﻣﻊ ﺍﻟﻜﺎﻓﺮﻳﻦ؟‪ ،‬ﻭﺍﻟﺪﻭﻟﺔ ﳌﻦ ﳝﻠﻚ ﺍﻟﻘﻮﺓ‪.‬‬ ‫ﺍﻷﺳﺮ ﻟﺘﺴﻠﻠﻮﺍ ﻟﻮﺍﺫﺍﹰ‪ ،‬ﻓﺄ ‪‬‬
‫ﻭﺍﻟﻘﻮﺓ؛ ﺭﺟﺎﻝ ﻭﺳﻼﺡ ﰒ ﻣﺪﺩ‪ ،‬ﻓﻨﺘﺎﺋﺞ ﻫﺬﻩ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﺍﻟﱪﳌﺎﻧﻴﺔ ﻣﺎ ﻫﻲ ﺇﻻ ﺯﻳﻒ ﻭﻭﻫﻢ ﻻ ﻳـﺴﺘﻨﺪ ﺇﱃ‬
‫ﻼ ﻋﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﺘﻨﺪﹰﺍ ﻟﺸﺮﻋﻴﺔ؛ ﻭﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺑﱪﳌﺎﻧﺎ‪‬ﺎ ﻭﺍﻧﺘﺨﺎﺑﺎ‪‬ﺎ ﻣﺎ ﻫﻲ ﺇﻻ ﺣﻴﻠـﺔ ﻟﺘﺨـﺪﻳﺮ‬ ‫ﻗﻮﺓ ﻓﻀ ﹰ‬
‫ﺍﻟﻄﺎﻗﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻣﺎ ﻫﻲ ﺇﻻ ﻗﻨﺎﺓ ﻟﺘﺼﺮﻳﻒ ﻫﺬﻩ ﺍﻟﻄﺎﻗﺎﺕ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﻋﺮﻭﺵ ﺍﻟﻄﻮﺍﻏﻴﺖ‪ ،‬ﻗﺎﻝ ﺗﻌـﺎﱃ‪:‬‬
‫ﺠﺒ‪‬ﺎ ﹸﻝ{‪.‬‬
‫} ‪‬ﻭ ﹶﻗ ‪‬ﺪ ‪‬ﻣ ﹶﻜﺮ‪‬ﻭﹾﺍ ‪‬ﻣ ﹾﻜ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭﻋِﻨ ‪‬ﺪ ﺍﻟﹼﻠ ِﻪ ‪‬ﻣ ﹾﻜ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭﺇِﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ﹾﻜ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ِﻟ‪‬ﺘﺰ‪‬ﻭ ﹶﻝ ِﻣ‪‬ﻨ ‪‬ﻪ ﺍﹾﻟ ِ‬

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 ‫‪١٥٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺍﻟﻜﻔﺎﺭ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺃﻧﻮﺍﻋﻬﻢ ﻳﻘﻮﻟﻮﻥ ﺑﺎﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻣﺎﺩﺍﻣﺖ ﲢﻘﻖ ﻣﺂﺭ‪‬ﻢ ﻓﺈﺫﺍ ﺗﻌﺎﺭﺿﺖ ﻭﻣـﺼﺎﳊﻬﻢ‬
‫ﻛﺎﻧﻮﺍ ﺃﻭﻝ ﻣﻦ ﻳﻬﺪﻣﻬﺎ‪ ،‬ﺷﺄ‪‬ﻢ ﰲ ﺫﻟﻚ ﺷﺄﻥ ﺍﻟﻜﺎﻓﺮ ﺍﻟﺬﻱ ﺻﻨﻊ ﺻﻨﻤﹰﺎ ﻣﻦ ﺍﻟﻌﺠﻮﺓ ﻟﻴﻌﺒﺪﻩ ﻓﻠﻤﺎ ﺟﺎﻉ ﻳﻮﻣﹰﺎ‬
‫ﺃﻛﻞ ﺇﳍﻪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻌﺒﺪﻩ‪ ،‬ﻭﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺫﻟﻚ ﻛﺜﲑﺓ ﻣﻦ ﺍﻟﺸﺮﻕ ﻭﺍﻟﻐﺮﺏ‪.‬‬
‫ﻭﺍﳋﻼﺻﺔ؛ ‪ -‬ﻳﺎ ﺃﺧﻲ ﺍﳌﺴﻠﻢ ‪ -‬ﺃﻥ ﺃﻋﻀﺎﺀ ﺍﻟﱪﳌﺎﻥ ‪ -‬ﺃﺻﺤﺎﺏ ﺍﳊﻖ ﰲ ﺍﻟﺘﺸﺮﻳﻊ ﻟﻠﻨﺎﺱ ‪ -‬ﻫﻢ ﰲ ﺍﳊﻘﻴﻘﺔ‬
‫ﺃﺭﺑﺎﺏ ﻣﻌﺒﻮﺩﻭﻥ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻳﻨﺘﺨﺒﻮ‪‬ﻢ ﻣﻦ ﺍﻟﻨﺎﺱ ﺇﳕﺎ ﻳﻨﺼﺒﻮ‪‬ﻢ ﺃﺭﺑﺎﺑﹰﺎ ﻣـﻦ ﺩﻭﻥ ﺍﷲ‪ ،‬ﻭﻛـﻼ‬
‫ﺏ ‪‬ﺗﻌ‪‬ﺎﹶﻟ ‪‬ﻮﹾﺍ ِﺇﻟﹶﻰ ﹶﻛﹶﻠ ‪‬ﻤ ٍﺔ ‪‬ﺳﻮ‪‬ﺍﺀ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻨ‪‬ﺎ ﻭ‪‬ﺑ‪‬ﻴ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﹶﺃ ﱠﻻ ‪‬ﻧ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ِﺇ ﱠﻻ ﺍﻟﹼﻠ ‪‬ﻪ‬
‫ﺍﻟﻔﺮﻳﻘﲔ ﻳﻜﻔﺮ ‪‬ﺬﺍ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﹸﻗ ﹾﻞ ﻳ‪‬ﺎ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﺴِﻠﻤ‪‬ﻮﻥ{‪،‬‬
‫ﻀﻨ‪‬ﺎ ‪‬ﺑﻌ‪‬ﻀﹰﺎ ﹶﺃ ‪‬ﺭﺑ‪‬ﺎﺑﹰﺎ ﻣ‪‬ﻦ ﺩ‪‬ﻭ ِﻥ ﺍﻟﹼﻠ ِﻪ ﹶﻓﺈِﻥ ‪‬ﺗ ‪‬ﻮﱠﻟ ‪‬ﻮﺍﹾ ﹶﻓﻘﹸﻮﻟﹸﻮﹾﺍ ﺍ ‪‬ﺷ ‪‬ﻬﺪ‪‬ﻭﹾﺍ ِﺑﹶﺄﻧ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺨ ﹶﺬ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺸ ِﺮ ‪‬ﻙ ِﺑ ِﻪ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ‪‬ﻭ ﹶﻻ ‪‬ﻳ‪‬ﺘ ِ‬
‫‪‬ﻭ ﹶﻻ ‪‬ﻧ ‪‬‬
‫ﻓﻼ ﳚﻮﺯ ﺩﺧﻮﻝ ﻫﺬﻩ ﺍ‪‬ﺎﻟﺲ ﻭﻻ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﻧﺘﺨﺎﺏ ﺃﻋﻀﺎﺋﻬﺎ‪.‬‬
‫ﻭﻻ ﻳﻔﻮﺗﻨﺎ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺃﻥ ﻧﻮﺻﻲ ﻛﻞ ﻣﻦ ﻳﻔﱵ ﺍﻟﻨﺎﺱ ‪ -‬ﺃﳝﺎ ﻛﺎﻧﺖ ﺭﺗﺒﺘﻪ ‪ -‬ﺑﺄﻥ ﻳﻜـﻮﻥ ﺫﺍ ﺑـﺼﲑﺓ ﰲ‬
‫ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﻳﻔﱵ ﻓﻴﻪ ﺣﱴ ﻻ ﳜﺪﻋﻪ ﺍﳌﺴﺘﻔﱵ ﰲ ﻋﺮﺽ ﺍﻟﻮﺍﻗﻊ ﺍﻟﻘﺒﻴﺢ ﰲ ﺛﻮﺏ ﺣﺴﻦ‪ ،‬ﻛﻤﺎ ﺃﻟﺒﺲ ﻫـﺆﻻﺀ‬
‫ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﻟﺸﺮﻛﻴﺔ ﺛﻮﺏ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ‪ ،‬ﻓﺈﻥ ﻣﻦ ﺷﺮﻭﻁ ﺍﳌﻔﱵ ﻣﻌﺮﻓﺔ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﻳﻔﱵ ﻓﻴﻪ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﳌﻔﱵ "ﳛﺮﻡ ﻋﻠﻴﻪ ﺇﺫﺍ ﺟﺎﺀﺗﻪ ﻣﺴﺄﻟﺔ ﻓﻴﻬﺎ ﲢﻴﻞ ﻋﻠﻰ ﺇﺳﻘﺎﻁ ﻭﺍﺟﺐ ﺃﻭ ﲢﻠﻴﻞ ﳏﺮﻡ ﺃﻭ ﻣﻜﺮ‬
‫ﺃﻭ ﺧﺪﺍﻉ ﺃﻥ ﻳﻌﲔ ﺍﳌﺴﺘﻔﱵ ﻓﻴﻬﺎ‪ ،‬ﻭﻳﺮﺷﺪﻩ ﺇﱃ ﻣﻄﻠﻮﺑﻪ‪ ،‬ﺃﻭ ﻳﻔﺘﻴﻪ ﺑﺎﻟﻈﺎﻫﺮ ﺍﻟﺬﻱ ﻳﺘﻮﺻﻞ ﺑﻪ ﺇﱃ ﻣﻘـﺼﻮﺩﻩ‪،‬‬
‫ﺑﻞ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﻜﻮﻥ ﺑﺼﲑﹰﺍ ﲟﻜﺮ ﺍﻟﻨﺎﺱ ﻭﺧﺪﺍﻋﻬﻢ ﻭﺃﺣﻮﺍﳍﻢ‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﳛﺴﻦ ﺍﻟﻈﻦ ‪‬ـﻢ‪ ،‬ﺑـﻞ‬
‫ﻳﻜﻮﻥ ﺣﺬﺭﹰﺍ ﻓﻄﻨﹰﺎ ﻓﻘﻴﻬﹰﺎ ﺑﺄﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﻭﺃﻣﻮﺭﻫﻢ‪ ،‬ﻳﺆﺍﺯﺭﻩ ﻓﻘﻬﻪ ﰲ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜـﻦ ﻛـﺬﻟﻚ ﺯﺍﻍﹶ‬
‫ﻭﺃﺯﺍﻍ‪ ،‬ﻭﻛﻢ ﻣﻦ ﻣﺴﺄﻟﺔ ﻇﺎﻫﺮﻫﺎ ﲨﻴﻞ‪ ،‬ﻭﺑﺎﻃﻨﻬﺎ ﻣﻜﺮ ﻭﺧﺪﺍﻉ ﻭﻇﻠﻢ‪ ،‬ﻓﺎﻟﻐﺮ ﻳﻨﻈﺮ ﺇﱃ ﻇﺎﻫﺮﻫﺎ ﻭﻳﻘـﻀﻲ‬
‫ﲜﻮﺍﺯﻩ‪ ،‬ﻭﺫﻭ ﺍﻟﺒﺼﲑﺓ ﻳﻨﻘﺪ ﻣﻘﺼﺪﻫﺎ ﻭﺑﺎﻃﻨﻬﺎ‪ ،‬ﻓﺎﻷﻭﻝ ﻳﺮﻭﺝ ﻋﻠﻴﻪ ‪‬ﺯﻏﹶﻞ ﺍﳌﺴﺎﺋﻞ ﻛﻤﺎ ﻳﺮﻭﺝ ﻋﻠﻰ ﺍﳉﺎﻫـﻞ‬
‫ﺑﺎﻟﻨﻘﺪ ‪‬ﺯﻏﹶﻞ ﺍﻟﺪﺭﺍﻫﻢ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﳜﺮﺝ ﺯﻳﻔﻬﺎ ﻛﻤﺎ ﳜﺮﺝ ﺍﻟﻨﺎﻗﺪ ﺯﻳﻒ ﺍﻟﻨﻘﻮﺩ‪.‬‬
‫ﻭﻛﻢ ﻣﻦ ﺑﺎﻃﻞ ﳜﺮﺟﻪ ﺍﻟﺮﺟﻞ ﲝﺴﻦ ﻟﻔﻈﻪ ﻭﺗﻨﻤﻴﻘﻪ ﻭﺇﺑﺮﺍﺯﻩ ﰲ ﺻﻮﺭﺓ ﺣﻖ‪ ،‬ﻭﻛﻢ ﻣﻦ ﺣﻖ ﳜﺮﺟﻪ ﺑﺘﻬﺠﻴﻨﻪ‬
‫ﻭﺳﻮﺀ ﺗﻌﺒﲑﻩ ﰲ ﺻﻮﺭﺓ ﺑﺎﻃﻞ‪ ،‬ﻭﻣﻦ ﻟﻪ ﺃﺩﱏ ﻓﻄﻨﺔ ﻭﺧﱪﺓ ﻻ ﳜﻔﻰ ﻋﻠﻴﻪ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻫﺬﺍ ﺃﻏﻠـﺐ ﺃﺣـﻮﺍﻝ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻟﻜﺜﺮﺗﻪ ﻭﺷﻬﺮﺗﻪ ﻳﺴﺘﻐﲎ ﻋﻦ ﺍﻷﻣﺜﻠﺔ‪.‬‬
‫ﺑﻞ ﻣﻦ ﺗﺄﻣﻞ ﺍﳌﻘﺎﻻﺕ ﺍﻟﺒﺎﻃﻠﺔ ﻭﺍﻟﺒﺪﻉ ﻭﺟﺪﻫﺎ ﻗﺪ ﺃﺧﺮﺟﻬﺎ ﺃﺻﺤﺎ‪‬ﺎ ﰲ ﻗﻮﺍﻟﺐ ﻣﺴﺘﺤﺴﻨﺔ ﻭﻛﺴﻮﻫﺎ ﺃﻟﻔﺎﻇﹰﺎ‬
‫ﻳﻘﺒﻠﻬﺎ ‪‬ﺎ ﻣﻦ ﱂ ﻳﻌﺮﻑ ﺣﻘﻴﻘﺘﻬﺎ"‪.‬‬
‫ﻫﺬﻩ ﻫﻲ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺑﺎﺧﺘﺼﺎﺭ‪...‬‬
‫ﻭﺍﻋﻠﻤﻮﺍ ﻳﺎ ﺃﺑﻨﺎﺀ ﺃﻣﺘﻨﺎ؛ ﺃﻥ ﻫﺬﻩ ﺍﻷﻧﻈﻤﺔ ﺧﺎﺋﻨﺔ ﻓﻼ ﺗﻠﻘﻮﺍ ﳍﺎ ﺑﺎ ﹰﻻ‪ ...‬ﻓﺒﻤﺠﺮﺩ ﲣﻠـﻲ ﺃﻣﺮﻳﻜـﺎ ﻋﻨـﻬﻢ ﺃﻭ‬
‫ﺍ‪‬ﻴﺎﺭﻫﺎ ﻓﺈ‪‬ﺎ ﺳﺘﻨﻬﺎﺭ ﻃﺒﻴﻌﻴﹰﺎ ﻭﺑﺪﻭﻥ ﺃﻱ ﳎﻬﻮﺩ ﻳﺬﻛﺮ ﻭﺫﻟﻚ ﻷ‪‬ﺎ ﻻ ﺗﻘﻮﻡ ﻋﻠﻰ ﻗﺎﻋﺪﺓ ﺻﻠﺒﺔ ﻣﻦ ﺗﻄﺒﻴـﻖ‬
‫ﺷﺮﻉ ﺍﷲ‪ ،‬ﻓﺎﻟﻘﺎﻋﺪﺓ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ ﻫﻲ ﻗﺎﻋﺪﺓ ﻛﺮﺗﻮﻧﻴﺔ ﻫﺸﺔ ﺗﺰﻭﻝ ﰲ ﺃﻭﻝ ﻋﺎﺻﻔﺔ ﺗﻌﺼﻒ ‪‬ﺎ‪ ،‬ﻭﺫﻟـﻚ‬
‫ﻟﻌﺪﻡ ﻭﺟﻮﺩ ﺍﻟﺴﺎﻧﺪ ﺍﻷﻭﻝ ﳍﺎ ﻭﻫﻲ ﺃﻣﺮﻳﻜﺎ‪ ،‬ﻓﻘﺪ ﺍﲣﺬﻭﻫﺎ ﺇﳍﹰﺎ ﻳﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪.‬‬

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‫‪١٥٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻗﺪ ‪ -‬ﻭﺍﷲ ‪ -‬ﺻﺪﻕ ﺷﻴﺦ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺃﺳﺎﻣﺔ ﺑﻦ ﻻﺩﻥ ﺣﻔﻈﻪ ﺍﷲ ﻋﻨﺪﻣﺎ ﺃﲰﺎﻫﺎ "ﻫﺒﻞ ﺍﻟﻌﺼﺮ"؛ ﻓـﺎﻧﺰﻋﻮﺍ‬
‫ﺃﻳﺪﻳﻜﻢ ﻋﻦ ﻃﺎﻋﺔ ﻫﺆﻻﺀ ﻭﺍﻓﺘﺤﻮﺍ ﻗﻠﻮﺑﻜﻢ ﳍﺪﻱ ﺍﻟﻘﺮﺁﻥ ﻭﻗﻮﻟﻮﺍ ﻝ "ﻋﻼﻭﻱ" ﻭﺯﻣﺮﺗﻪ ﺑﻴﻨﻨـﺎ ﻛﺘـﺎﺏ ﺍﷲ‬
‫ﻭﺳﻨﺔ ﻧﺒﻴﻪ؛ ﻓﺈﻣﺎ ﺃﻥ ﺗﻘﺒﻠﻮﻫﺎ ﻃﺎﻋﺔ ﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻭ ﺃﻥ ﻳﺴﻠﻂ ﺍﷲ ﻋﻠﻴﻜﻢ ﺟﻨﺪﻩ ﻭﻳﻀﺮﺑﻮﺍ ﻣـﻨﻜﻢ ﺍﻷﻋﻨـﺎﻕ‬
‫ﻭﻳﻀﺮﺑﻮﺍ ﻣﻨﻜﻢ ﻛﻞ ﺑﻨﺎﻥ‪.‬‬
‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ‪:‬‬
‫ﻓﺈﻧﻨﺎ ﻧﻘﻮﻝ ﺟﺎﺯﻣﲔ ﻏﲑ ﻣﺘﺮﺩﺩﻳﻦ ﻭﻻ ﺷﺎﻛﲔ ﰲ ﺃﻥ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺣﻜﻤﻬﺎ ﰲ ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻫـﻮ ﺍﻟﻜﻔـﺮ‬
‫ﺍﻟﺒﻮﺍﺡ ﺍﻟﺬﻱ ﻻ ﳜﻔﻰ ﺇﻻ ﻋﻠﻰ ﻛﻞ ﺃﻋﻤﻰ ﺍﻟﺒﺼﺮ ﻭﺍﻟﺒﺼﲑﺓ‪ .‬ﻭﺃﻥ ﻣﻦ ﺍﻋﺘﻘﺪﻫﺎ‪ ،‬ﺃﻭ ﺩﻋﻰ ﺇﻟﻴﻬﺎ‪ ،‬ﺃﻭ ﺃﻗﺮﻫـﺎ‬
‫ﻭﺭﺿﻴﻬﺎ‪ ،‬ﺃﻭ ﺣﺴﻨﻬﺎ ‪ -‬ﻣﻦ ﻏﲑ ﻣﺎﻧﻊ ﺷﺮﻋﻲ ﻣﻌﺘﱪ ‪ -‬ﻓﻬﻮ ﻛﺎﻓﺮ ﻣﺮﺗﺪ ﻋﻦ ﺩﻳﻨـﻪ ﻭﺇﻥ ﺗـﺴﻤﻰ ﺑﺄﲰـﺎﺀ‬
‫ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻓﻬﺬﻩ ﻫﻲ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﺣﻜﻤﻬﺎ‪ ،‬ﻭﺣﻜﻢ ﺍﻟﻘﺎﺋﻞ ﻭﺍﻟﻌﺎﻣﻞ ‪‬ﺎ‪ ..‬ﻛﺘﺒﻨﺎﻫﺎ ﻟﻜﻢ ﺑﻴﺎﻧﹰﺎ ﻟﻠﺤـﻖ ﻭﻧـﺼﺤﹰﺎ‬
‫ﻟﻠﺨﻠﻖ‪ ...‬ﻓﻬﻞ ﺃﻧﺘﻢ ﻣﻨﺘﻬﻮﻥ؟ ﻓﻬﻞ ﺃﻧﺘﻢ ﻣﻨﺘﻬﻮﻥ؟‬
‫ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻗﺪ ﺑﻠﻐﻨﺎ ﻓﺎﺷﻬﺪ‪.‬‬
‫ﺍﻟﻠﺠﻨﺔ ﺍﻟﺸﺮﻋﻴﺔ‬
‫ﰲ ﺗﻨﻈﻴﻢ ﻗﺎﻋﺪﺓ ﺍﳉﻬﺎﺩ‬
‫ﺑﻼﺩ ﺍﻟﺮﺍﻓﺪﻳﻦ‬
‫• ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ – ﻫﻞ ﻫﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻌﺮﺍﻕ ﲤﺜﻞ ﺍ‪‬ﺎﻫﺪﻳﻦ ؟؟‬
‫ﻛﻼ ﻭﺃﻟﻒ ﻛﻼ ﺻﺤﻴﺢ ﺃ‪‬ﺎ ﺍﻷﻗﺮﺏ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ ﻭﻟﻜﻨﻬﺎ ﻻ ﲤﺜﻞ ﺍ‪‬ﺎﻫﺪﻳﻦ ﲝـﺎﻝ ﻭﺫﻟـﻚ ﻻﺧـﺘﻼﻑ‬
‫ﺍﻷﻫﺪﺍﻑ ﺑﲔ ﺍﻟﻄﺮﻓﲔ‬
‫ﻓﻬﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺃﻗﺼﻰ ﻣﺎ ﺗﻄﺎﻟﺐ ﺑﻪ ﻫﻮ ﺧﺮﻭﺝ ﺍﶈﺘﻞ ﺍﻟﻐﺎﺻﺐ ﻭﻭﺟﻮﺩ ﺣﻜﻮﻣﺔ ﻋﺮﺍﻗﻴﺔ ﻣﻨﺘﺨﺒـﺔ‬
‫ﲤﺜﻞ ﺍﻟﻌﺸﺐ ﺍﻟﻌﺮﺍﻗﻲ ﺑﻜﻞ ﺃﻃﻴﺎﻓﻪ‬
‫ﻭﻫﺬﺍ ﺍﳌﻄﻠﺐ ﻛﺎﻥ ﻣﻄﻠﺐ ﲨﻴﻊ ﺍﻟﺜﻮﺭﺍﺕ ﺍﻟﱵ ﻗﺎﻣﺖ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺣﱴ ﲪﺎﺱ ﻭﺍﳉﻬﺎﺩ ﺍﻹﺳﻼﻣﻲ‬
‫ﻓﻬﻤﻬﻢ ﺍﻷﻭﺣﺪ ﺧﺮﻭﺝ ﺍﻟﺼﻬﺎﻳﻨﺔ )) ﻻ ﻳﻘﻮﻟﻮﻥ ﺍﻟﻴﻬﻮﺩ !!!!(( ﺇﱃ ﺣﺪﻭﺩ ﻣﺎ ﻗﺒﻞ ‪ ٦٧‬ﻭﺇﻧـﺸﺎﺀ ﺍﻟﺪﻭﻟـﺔ‬
‫ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ ﻭﻋﺎﺻﻤﺘﻬﺎ ﺍﻟﻘﺪﺱ ﺍﻟﺸﺮﻗﻴﺔ !!!‬
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‫ﻭﻫﺬﺍ ﺭﺃﻳﻬﻢ ﰲ ﻫﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ‬
‫ﻫﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫"ﻫﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ"‬
‫ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ‬

‫‪١٥٩‬‬
‫‪١٦٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻧﺎﺻﺮ ﺍ‪‬ﺎﻫﺪﻳﻦ‪ ،‬ﻭﻫﺎﺯﻡ ﺍﻟﻜﻔﺮﺓ ﺍﳌﻌﺘﺪﻳﻦ ﻭﺍﳌﺮﺗﺪﻳﻦ ﺍﳌﺎﺭﻗﲔ‪ ،‬ﻭﻓﺎﺿـﺢ ﺍﳌﻨـﺎﻓﻘﲔ‬
‫ﺍﳌﺘﻠﻮﻧﲔ‪ ...‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﺍﳌﺒﻌﻮﺙ ﺑﺎﻟﻠﺴﺎﻥ ﻭﺍﻟﺴﻨﺎﻥ ﺣﺠﺔ ﻋﻠﻰ ﺍﻟﻌﺎﳌﲔ‪.‬‬
‫ﻭﺑﻌﺪ‪:‬‬
‫ﻓﻬﺬﺍ ﻛﻠﻤﺎﺕ ﻳﺴﲑﺓ ﻛﺘﺒﺘﻬﺎ ﻋﻠﻰ ﻋﺠﺎﻟﺔ ﻧﺼﺤﺎ ﻟﻸﻣﺔ ﻋﻤﻮﻣﺎﹰ‪ ،‬ﻭﻟﻠﻤﺠﺎﻫﺪﻳﻦ ﺍﻟـﺼﺎﺩﻗﲔ ﻋﻠـﻰ ﺟﻬـﺔ‬
‫ﺍﳋﺼﻮﺹ‪ ،‬ﻣﺬﻛﺮﹰﺍ ﳍﻢ ﻭﻧﺎﺻﺤﺎﹰ‪ ،‬ﻭﳏﺬﺭﹰﺍ ﺇﻳﺎﻫﻢ ﻣﻦ ﺍﻻﻏﺘﺮﺍﺭ ﺑﺎﳌﺘـﺴﻠﻘﲔ ﻋﻠـﻰ ﺃﻛﺘـﺎﻓﻬﻢ‪ ،‬ﺍﳌـﺴﺘﻐﻠﲔ‬
‫ﳉﻬﻮﺩﻫﻢ‪ ،‬ﺍﳌﺘﻜﺎﺛﺮﻳﻦ ﺑﺴﻌﻲ ﻏﲑﻫﻢ‪ ،‬ﻣﻦ ﺃﻣﺜﺎﻝ "ﻫﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ"‪.‬‬
‫ﻭﻣﺎ ﻛﻨﺖ ﻷﺳﻄﺮ ﻫﺬﻩ ﺍﻷﻭﺭﺍﻕ ﻟﻮﻻ ﻣﺎ ﳌﺴﺘﻪ ﻣﻦ ﺻﻨﻴﻊ ﻫﺬﻩ ﺍﳍﻴﺌﺔ ﻣﻦ ﻣﻮﺍﻗـﻒ ﻣﺘﻠﻮﻧـﺔ‪ ،‬ﻭﺷـﻌﺎﺭﺍﺕ‬
‫ﻣﻐﺮﺭﺓ‪ ،‬ﻭﺃﻳﺪﻱ ﳑﺘﺪﺓ ﻷﻋﺪﺍﺀ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ ﰲ ﺍﳋﻔﺎﺀ ﺑﻞ ﻭﰲ ﺍﻟﻌﻠﻦ ﺃﺣﻴﺎﻧﺎﹰ‪ ،‬ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻫﺬﺍ ﻛﻠﻪ‪ ،‬ﻓﻘﺪ‬
‫ﳒﺤﺖ ﺍﳍﻴﺌﺔ ﰲ ﺍﻟﺘﻌﻤﻴﺔ ﻋﻠﻰ ﺃﻋﲔ ﺑﻌﺾ ﻣﻦ ﺳﻠﻚ ﻃﺮﻳﻖ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻣﺎ ﺫﺍﻙ ﺇﻻ ﺑﺴﺒﺐ‬
‫ﺇﺗﻘﺎﻥ ﺍﻟﻘﺎﺋﻤﲔ ﻋﻠﻰ "ﺍﳍﻴﺌﺔ" ﻟﺴﻴﺎﺳﺔ ﺍﻟﻠﻌﺐ ﻋﻠﻰ ﺍﳊﺒﺎﻝ! ﻓﺎﻗﺘﻀﻰ ﺍﳌﻘﺎﻡ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﺣﺎﻝ ﺍﳍﻴﺌـﺔ‬
‫ﻓﻴﻤﺎ ﻛﺎﻥ ﻣﺘﻌﻠﻘﹰﺎ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ ﻋﻠﻰ ﺟﻬﺔ ﺍﳋﺼﻮﺹ‪.‬‬
‫ﻓﻨﻘﻮﻝ ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ‪...‬‬
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‫ﺃﻭ ﹰﻻ ‪ -‬ﺗﻌﺮﻳﻒ ﺑـ"ﻫﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ"‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﻴﺎﺵ ﺍﻟﻜﺒﻴﺴﻲ ﰲ ﺗﻌﺮﻳﻔﻪ ﺑـ "ﻫﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ"‪:‬‬
‫)"ﻫﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ" ﰲ ﺍﻟﻌﺮﺍﻕ ﺗﺸﻜﻠﺖ ‪‬ﺬﺍ ﺍﻹﺳﻢ ﺑﻌﺪ ﺍﺣﺘﻼﻝ ﺍﻟﻌﺮﺍﻕ ﻣﺒﺎﺷﺮﺓ‪.‬‬
‫ﻭﻫﻲ ﺗﻀﻢ ﻋﺪﺩﹰﺍ ﻛﺒﲑﹰﺍ ﻣﻦ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﰲ ﺩﺍﺧﻞ ﺍﻟﻌﺮﺍﻕ ﻭﺧﺎﺭﺟﻪ‪.‬‬
‫ﻣﺮﺟﻌﻴﺔ ﺍﳍﻴﺌﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪.‬‬
‫ﻭﺁﻟﻴﺔ ﺍﲣﺎﺫ ﺍﻟﻘﺮﺍﺭ ﻓﻴﻬﺎ ﺗﺴﺘﻨﺪ ﺇﱃ ﺍﻟﺸﻮﺭﻯ‪.‬‬
‫ﻻ ﲤﺜﻞ ﺍﳍﻴﺌﺔ ﺣﺰﺑﹰﺎ ﺳﻴﺎﺳﻴﹰﺎ ﻭﻻ ﺗﻴﺎﺭﹰﺍ ﻣﻌﻴﻨﹰﺎ ﻭﺇﳕﺎ ﻫﻲ ﻣﺮﺟﻌﻴﺔ ﺷﺮﻋﻴﺔ ﻷﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪.‬‬
‫ﺗﻀﻢ ﺍﳍﻴﺌﺔ ﻣﺎ ﻳﺰﻳﺪ ﻋﻠﻰ ﺃﻟﻔﲔ ﻋﺎﱂ ﻭﺗﺸﺮﻑ ﻋﻠﻰ ﻣﺎ ﻳﻘﺮﺏ ﻣﻦ ﺳﺘﺔ ﺁﻻﻑ ﻣﺴﺠﺪ ﰲ ﳐﺘﻠـﻒ ﻣـﺪﻥ‬
‫ﺍﻟﻌﺮﺍﻕ ﻭﻗﺮﺍﻩ‪ ...‬ﻭﻳﺘﺒﻌﻬﺎ ﻋﺪﺩ ﻣﻦ ﺍﳌﺪﺍﺭﺱ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻣﻌﺎﻫﺪ ﲣﺮﻳﺞ ﺍﻟﺪﻋﺎﺓ‪ ...‬ﺇﺿﺎﻓﺔ ﺇﱃ ﺑﻌﺾ ﺍﳌﺆﺳﺴﺎﺕ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻟﺼﺤﻴﺔ ﺑﺪﺃﺕ ﺑﺎﻻﻧﺪﻣﺎﺝ ﻭﺍﻻﻧﺘﺴﺎﺏ ﻣﻊ ﺍﳍﻴﺌﺔ‪.‬‬
‫ﺍﻛﺘﺴﺒﺖ ﺍﳍﻴﺌﺔ ﺛﻘﺔ ﺍﻟﻨﺎﺱ ‪‬ﺎ ﻣﻦ ﺧﻼﻝ ﻣﻮﺍﻗﻔﻬﺎ ﺍﻟﺜﺎﻳﺘﺔ ﻭﺣﻜﻤﺘﻬﺎ ﰲ ﻣﻌﺎﳉﺔ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﻌﻘـﺪﺓ‪،‬‬
‫ﻭﻛﻞ ﻫﺬﺍ ﺑﻔﻀﻞ ﺍﷲ ﻭﻛﺮﻣﻪ‪ ...‬ﲝﻴﺚ ﺃﻥ ﻣﺮﻛﺰ ﺍﳍﻴﺌﺔ ﰲ ﺑﻐﺪﺍﺩ ﻭﻓﺮﻭﻋﻬﺎ ﰲ ﺍﳌﺪﻥ ﺍﻻﺧـﺮﻯ ﺗـﺰﺩﺣﻢ‬
‫ﺑﺎﻟﻨﺎﺱ ﻣﻦ ﳐﺘﻠﻒ ﺍﻷﺻﻨﺎﻑ ﻭﺍﻟﺘﻮﺟﻬﺎﺕ ﻻﺳﻴﻤﺎ ﻣﻦ ﳑﺜﻠﻲ ﺍﻟﺪﻭﻝ ﻭﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺸﻌﺒﻴﺔ ﻭﺍﻹﻋﻼﻣﻴﺔ(‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﻟﻨﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻣﻼﺣﻈﺎﺕ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﻗﻮﻟﻪ‪") :‬ﻫﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ" ﰲ ﺍﻟﻌﺮﺍﻕ ﺗﺸﻜﻠﺖ ‪‬ﺬﺍ ﺍﻹﺳﻢ ﺑﻌﺪ ﺍﺣﺘﻼﻝ ﺍﻟﻌﺮﺍﻕ ﻣﺒﺎﺷﺮﺓ(‪:‬‬

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 ‫‪١٦١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺃﻗﻮﻝ‪ :‬ﺃﻋﻠﻦ ﻋﻦ ﺗﺸﻜﻴﻞ ﺍﳍﻴﺌﺔ ﺑﺼﻮﺭﺓ ﺭﲰﻴﺔ ﰲ ﺃﻭﺍﺧﺮ ﺍﻟﺸﻬﺮ ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﻋﺎﻡ ‪ .٢٠٠٣‬ﻭﻛﺎﻥ ﺍﻟﻘـﺎﺋﻤﻮﻥ‬
‫ﻋﻠﻰ ﺗﺸﻜﻴﻞ "ﻫﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ" ﻫﻢ ﳑﻦ ﻳﺘﺒﲎ ﻓﻜﺮ ﺍﻹﺧﻮﺍﻥ ﺍﳌﺴﻠﻤﲔ ﻛﺄﻣﺜﺎﻝ ﺍﻟـﺪﻛﺘﻮﺭ ﺣـﺎﺭﺙ‬
‫ﺍﻟﻀﺎﺭﻱ ﻭﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﻋﻴﺎﺵ ﺍﻟﻜﺒﻴﺴﻲ ﻭﻏﲑﻫﻢ‪ .‬ﻭﺍﻟﺬﻳﻦ ﺇﺧﺘﻠﻔﻮﺍ ﻣﻊ ﻗﻴـﺎﺩﺍﺕ "ﺍﳊـﺰﺏ ﺍﻹﺳـﻼﻣﻲ‬
‫ﺍﻟﻌﺮﺍﻗﻲ" ﰲ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﻭﻣﻦ ﺃﳘﻬﺎ ﻣﺴﺄﻟﺔ ﺩﺧﻮﻝ "ﺍﳊﺰﺏ ﺍﻹﺳﻼﻣﻲ" ﰲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﰲ ﻇـﻞ‬
‫ﻼ ﻋﻦ ﺍﳋﻼﻑ ﺣﻮﻝ ﺑﻌﺾ ﺍﳌﻨﺎﺻﺐ ﰲ ﻗﻴﺎﺩﺓ "ﺍﳊﺰﺏ ﺍﻹﺳﻼﻣﻲ"‪ ..‬ﻓﻠﻤﺎ ﺃﻥ ﱂ ﺗﺘﻮﺻـﻞ‬ ‫ﺍﻻﺣﺘﻼﻝ‪ ،‬ﻓﻀ ﹰ‬
‫ﻫﺬﻩ ﺍﻷﻃﺮﺍﻑ ﺇﱃ ﻧﻘﺎﻁ ﺍﺗﻔﺎﻕ‪ ،‬ﺣﺼﻞ ﺍﻻﻧﺸﻘﺎﻕ ﻋﻦ ﻗﻴﺎﺩﺓ "ﺍﳊﺰﺏ ﺍﻹﺳﻼﻣﻲ"‪ .‬ﻭﺃﻋﻠﻦ ﺑﻌﺪ ﺫﻟﻚ ﻋـﻦ‬
‫ﺗﺸﻜﻴﻞ ﻣﺎ ﲰﻲ ﺑـ "ﻫﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ"‪ ..‬ﻓﻬﻲ ﱂ ﺗﺸﻜﻞ ﻛﺮﺩﺓ ﻓﻌﻞ ﻟﻺﺣﺘﻼﻝ‪ ،‬ﺑﻞ ﻛـﺮﺩﺓ ﻓﻌـﻞ‬
‫ﻟﺴﻴﺎﺳﺔ "ﺍﳊﺰﺏ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻌﺮﺍﻗﻲ"‪.‬‬
‫ﻭﺑﻘﻲ ﺩﻭﺭ ﺍﳍﻴﺌﺔ ﳏﺪﻭﺩﺍﹰ‪ ،‬ﻭﻧﺸﺎﻃﻬﺎ ﳏﺠﻤﹰﺎ ﺣﱴ ﺟﺎﺀﺕ ﺃﺣﺪﺍﺙ ﺍﻟﻔﻠﻮﺟﺔ ﺍﻷﻭﱃ‪ .‬ﻓﺎﺳﺘﻐﻠﺖ ﺍﳍﻴﺌﺔ ﻫـﺬﻩ‬
‫ﺍﻷﺣﺪﺍﺙ ﻭﳒﺤﺖ ﰲ ﺍﺳﺘﻘﻄﺎﺏ ﺍﻷﺿﻮﺍﺀ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺃﺑﺮﺯﺕ ﻧﻔﺴﻬﺎ ﻋﻠﻰ ﺃ‪‬ﺎ ﺫﺍﺕ ﺛﻘـﻞ ﻟـﺪﻯ ﺗﻴـﺎﺭﺍﺕ‬
‫ﺍﳌﻘﺎﻭﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻌﺮﺍﻕ‪ .‬ﻓﻜﺎﻥ ﻇﻬﻮﺭﻫﺎ ﺍﻟﻔﻌﻠﻲ ﺑﻌﺪ ﻋﺎﻡ ﻛﺎﻣﻞ ﻣﻦ ﺇﻋﻼﻥ ﺗﺄﺳﻴﺴﻬﺎ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻗﻮﻟﻪ‪) :‬ﻭﻫﻲ ﺗﻀﻢ ﻋﺪﺩﹰﺍ ﻛﺒﲑﹰﺍ ﻣﻦ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﰲ ﺩﺍﺧﻞ ﺍﻟﻌﺮﺍﻕ ﻭﺧﺎﺭﺟﻪ(‪:‬‬
‫ﺑﻌﻴﺪ ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻦ ﺟﺎﻧﺐ ﺍﻟﺼﻮﺍﺏ‪ ..‬ﻓﺄﻣﺎ ﺃ‪‬ﺎ ﺗﻀﻢ ﻋﺪﺩﹰﺍ ﻛﺒﲑﺍ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﻬﺬﺍ ﻣﺒﲏ ﻋﻠـﻰ ﻣﺎﻫﻴـﺔ‬
‫ﻣﻔﻬﻮﻡ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﻫﻮ ﻋﻨﺪ ﺍﳍﻴﺌﺔ ﻳﺘﻨﺎﻭﻝ ﻛﻞ ﻣﻦ ﻛﺎﻥ ﺧﻄﻴﺒﹰﺎ ﻋﻠﻰ ﻣﻨﱪ‪ ،‬ﺃﻭ ﺇﻣﺎﻣﹰﺎ ﰲ ﻣـﺴﺠﺪ‪ ،‬ﺃﻭ ﺣـﺎﻣﻼ‬
‫ﻟﺸﻬﺎﺩﺓ ﺃﻛﺎﺩﳝﻴﺔ ﰲ ﺟﺎﻧﺐ ﻣﻦ ﺟﻮﺍﻧﺐ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺃﻭ ﻣﻦ ﻛﺎﻥ ﺫﻭ ﺛﻘﺎﻓﺔ ﺇﺳـﻼﻣﻴﺔ ﻻ ﺗﺮﺗﻘـﻲ ﻷﻥ‬
‫ﺗﻮﺻﻞ ﺻﺎﺣﺒﻬﺎ ﺇﱃ ﻣﱰﻟﺔ ﺍﻟﻌﻠﻤﺎﺀ ﳑﻦ ﺍﺭﺗﻀﻰ ﺍﻻﻧﻀﻮﺍﺀ ﲢﺖ ﺭﺍﻳﺔ "ﻫﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ"!! ﻭﺷﺘﺎﻥ ﺑـﲔ‬
‫ﺍﳌﻔﻬﻮﻡ ﺍﻟﺸﺮﻋﻲ ﻟﻠﻌﺎﱂ‪ ،‬ﻭﻣﻔﻬﻮﻡ ﺍﳍﻴﺌﺔ ﻟﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﺍﻣﺘﻬﻨﺘﻪ ﺑﺄﻥ ﻧﺴﺒﺖ ﺇﻟﻴﻪ ﻛﻞ ﻣﻦ ﻫﺐ ﻭﺩﺏ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻭﺃﻣﺎ ﺃﻥ ﺍﳍﻴﺌﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﲡﻤﻊ ﻳﻀﻢ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪:‬‬
‫ﻼ ﻋـﻦ‬‫ﻓﻼ‪ ،‬ﺑﻞ ﻫﻲ ﻣﺰﻳﺞ ﻣﻦ ﺍﻹﺧﻮﺍﻥ ﺍﳌﺴﻠﻤﲔ ﻭﺍﳌﺘﺼﻮﻓﺔ ﻭﺑﻌﺾ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﺍﳌﻨﻬﺞ ﺍﻟﺴﻠﻔﻲ‪ ،‬ﻓـﻀ ﹰ‬
‫ﻏﲑﻫﻢ ﳑﻦ ﻟﻴﺲ ﻟﻪ ﺗﻮﺟﻪ ﳏﺪﺩ‪ ..‬ﺑﻞ ﳎﺮﺩ ﻣﻴﻮﻝ ﺇﺳﻼﻣﻴﺔ ﻣﻦ ﺍﻷﻛﺎﺩﳝﻴﲔ ﻭﺍﻟﻌﺸﺎﺋﺮﻳﲔ ﻭﺍﻟﻌـﺴﻜﺮﻳﲔ‪..‬‬
‫ﻭﻣﻌﻠﻮﻡ ﻣﺪﻯ ﺑﻌﺪ "ﺍﻹﺧﻮﺍﻥ" ﻭﺍﳌﺘﺼﻮﻓﺔ ﻋﻦ ﻣﻨﻬﺞ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪.‬‬
‫ﺭﺍﺑﻌﺎﹰﺍ‪ :‬ﻗﻮﻟﻪ‪) :‬ﻣﺮﺟﻌﻴﺔ ﺍﳍﻴﺌﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ(‪:‬‬
‫ﻻ ﻳﺼﺢ ﺑﺈﻃﻼﻕ‪ ،‬ﺑﻞ ﻫﻲ ﳎﺮﺩ ﺩﻋﻮﻯ ﻋﺎﺭﻳﺔ ﻋﻦ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻭﺍﻟﺪﻋﺎﻭﻯ ﺃﺻﺤﺎ‪‬ﺎ ﺃﺩﻋﻴﺎﺀ ﻣﺎ ﱂ ﻳﺄﺗﻮﺍ ﻋﻠﻴﻬـﺎ‬
‫ﺑﺎﻟﺒﻴﻨﺎﺕ‪ ..‬ﺑﻞ ﺍﻟﻮﺍﻗﻊ ﻳﺪﻝ ﲟﺎ ﻻ ﻳﻘﺒﻞ ﺍﻟﺸﻚ ﺃﻥ ﻣﺮﺟﻌﻴﺔ ﺍﳍﻴﺌﺔ ﻫﻲ ﺍﳌﺼﺎﱀ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﳌﻨﺎﻓﻊ ﺍﳊﺰﺑﻴﺔ ﺍﻟﱵ‬
‫ﺗﻌﺘﻤﺪﻫﺎ ﺍﳍﻴﺌﺔ ﰲ ﺍﲣﺎﺫ ﻣﻮﺍﻗﻔﻬﺎ‪ ،‬ﻭﲢﺪﻳﺪ ﺃﺳﺲ ﻋﻤﻠﻬﺎ‪ ..‬ﻭﺳﻴﺄﺗﻴﻚ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻷﻣﺜﻠﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠـﻰ ﻫـﺬﺍ‬
‫ﺍﳌﻌﲎ‪.‬‬
‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﻗﻮﻟﻪ‪) :‬ﻻ ﲤﺜﻞ ﺍﳍﻴﺌﺔ ﺣﺰﺑﺎ ﺳﻴﺎﺳﻴﹰﺎ ﻭﻻ ﺗﻴﺎﺭﹰﺍ ﻣﻌﻴﻨﹰﺎ(‪:‬‬

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‫‪١٦٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻗﻮﻝ ﺣﻖ!‪ ..‬ﻓﻬﻲ ﲤﺜﻞ ﺗﻴﺎﺭﹰﺍ ﺟﺪﻳﺪﹰﺍ ﳏﺪﺛﹰﺎ ﰲ ﺍﻟﻜﻴﺎﻥ ﺍﻟﺴﲏ ﺍﻟﺬﻱ ﻣﺰﻗﺘﻪ ﺍﳋﻼﻓﺎﺕ ﻭﺍﻟﱰﺍﻋـﺎﺕ ﺍﻟﻔﺌﻮﻳـﺔ‬
‫ﻭﺍﻟﻄﻤﻊ ﻋﻠﻰ ﲢﺼﻴﻞ ﺍﳌﻨﺎﺻﺐ ﻭﺍﳌﻜﺎﺳﺐ ﺍﻟﺪﻧﻴﻮﻳﺔ ﺍﻟﻔﺎﻧﻴﺔ‪ ..‬ﻓﺠﺎﺀﺕ ﺍﳍﻴﺌﺔ ﻟﺘﻤﺜﻞ ﻛﻴﺎﻧﹰﺎ ﺁﺧﺮﹰﺍ ﳜﺮﺝ ﻣـﻦ‬
‫ﺟﺴﺪ ﺍﻷﻣﺔ ﺍﳌﺜﻘﻞ ﺑﺎﳉﺮﺍﺡ ﺭﺍﻓﻌﹰﺎ ﺷﻌﺎﺭ ﺍﻟﺘﻐﻴﲑ‪ .‬ﻭﻟﻜﻦ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ‪.‬‬
‫ﺳﺎﺩﺳ‪‬ﺎ‪ :‬ﻗﻮﻟﻪ‪) :‬ﻭﺇﳕﺎ ﻫﻲ ﻣﺮﺟﻌﻴﺔ ﺷﺮﻋﻴﺔ ﻷﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ(‪:‬‬
‫ﺯﻋﻢ ﺑﺎﻃﻞ ﻣﺒﲏ ﻋﻠﻰ ﺳﻮﺀ ﺗﻘﺪﻳﺮ ﳊﺠﻢ ﲤﺜﻴﻞ ﺍﳍﻴﺌﺔ ﺍﳊﻘﻴﻘﻲ ﰲ ﺍﻟﺸﺎﺭﻉ ﺍﻟﺴﲏ ﺍﻟﻌﺮﺍﻗﻲ‪ ،‬ﻓﺎﳍﻴﺌﺔ ﻻ ﲤﺜـﻞ‬
‫ﺍﻟﺴﻠﻔﻴﲔ ﺑﻌﻤﻮﻡ ﺗﻴﺎﺭﺍ‪‬ﻢ‪.‬‬
‫‪ -‬ﻓﺎﳉﻬﺎﺩﻳﻮﻥ ﻣﻨﻬﻢ ﺭﺍﻓﻀﻮﻥ ﻟﻠﻬﻴﺌﺔ ﻭﺗﻮﺟﻬﺎ‪‬ﺎ‪ ،‬ﻭﳍﻢ ﻣﻦ ﺳﻴﺎﺳﺎ‪‬ﺎ ﻣﻮﺍﻗﻒ ﻣﻌﻠﻨﺔ ﻭﺻﺮﳛﺔ‪.‬‬
‫‪ -‬ﻭﺍﳌﺮﺟﺌﺔ ﺍﶈﺴﻮﺑﻮﻥ ﻋﻠﻰ ﺍﻟﺘﻴﺎﺭ ﺍﻟﺴﻠﻔﻲ ﰲ ﺍﻟﻌﺮﺍﻕ ﺃﻳﻀﺎﹰ؛ ﺭﺍﻓﻀﻮﻥ ﻟﻄﺮﻭﺣﺎﺕ ﺍﳍﻴﺌﺔ ﻭﻣﻮﺍﻗﻔﻬﺎ‪.‬‬
‫‪ -‬ﺃﻣﺎ ﺍﳌﺘﺼﻮﻓﺔ ﺍﻟﻄﺮﻗﻴﻮﻥ‪ ،‬ﻓﻘﺪ ﻋﱪﻭﺍ ﻋﻦ ﺭﻓﻀﻬﻢ ﻟﺴﻴﺎﺳﺎﺕ ﺍﳍﻴﺌﺔ ﻓﺄﻧﺸﺌﻮﺍ ﳍﻢ ﲡﻤﻌﹰﺎ ﺧﺎﺻﹰﺎ ﲢﺖ ﺭﺍﻳـﺔ‬
‫ﺍﻟﻌﻠﻤﺎﻧﻴﲔ ﺍﻷﻛﺮﺍﺩ‪ ،‬ﻭﻋﻘﺪﻭﺍ ﻣﺆﲤﺮﻫﻢ ﺍﻷﻭﻝ ﰲ ﺃﻭﺍﺧﺮ ﺷﻬﺮ ﺃﻳﻠﻮﻝ ﻣﻦ ﻋﺎﻡ ‪ ٢٠٠٥‬ﰲ ﻣﺪﻳﻨﺔ ﺍﻟﺴﻠﻴﻤﺎﻧﻴﺔ‪،‬‬
‫ﻭﺍﻟﺬﻱ ﻋﱪﻭﺍ ﻓﻴﻪ ﻋﻦ ﺭﻓﻀﻬﻢ ﻣﻦ ﲤﺜﻴﻞ ﻏﲑﻫﻢ ﳍﻢ‪.‬‬
‫‪ -‬ﺃﻣﺎ ﺍﻹﺧﻮﺍﻥ ﻓﺤﺰ‪‬ﻢ ﻣﻌﺮﻭﻑ‪ ،‬ﻭﺧﻼﻓﺎﺗﻪ ﻣﻊ ﺍﳍﻴﺌﺔ ﺃﺷﻬﺮ ﻣﻦ ﻧﺎﺭ ﻋﻠﻰ ﻋﻠﻢ‪.‬‬
‫‪ -‬ﻭﺃﻣﺎ ﺣﺰﺏ ﺍﻟﺘﺤﺮﻳﺮ ﻓﻘﺪ ﻋﱪ ﻋﻦ ﺭﻓﻀﻪ ﻟﺴﻴﺎﺳﺔ "ﻫﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ" ﰲ ﺍﻟﻌﺪﻳﺪ ﻣـﻦ ﺍﳌﻨـﺸﻮﺭﺍﺕ‬
‫ﺍﻟﺪﺍﺧﻠﻴﺔ‪.‬‬
‫ﺑﻞ ﺍﻟﻮﺍﻗﻊ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳍﻴﺌﺔ ﻣﺎ ﻛﺘﺐ ﳍﺎ ﻧﻮﻉ ﻣﻦ ﺍﻟﻘﺒﻮﻝ ﰲ ﺍﻟﺸﺎﺭﻉ ﺍﻟﻌﺮﺍﻗﻲ ﺃﻭ ﻧﻮﻉ ﻣـﻦ ﺍﻻﻧﺘـﺸﺎﺭ‬
‫ﺍﻹﻋﻼﻣﻲ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻟﻮﻻ ﺍﺳﺘﻐﻼﳍﺎ ﻟﻮﺭﻗﺔ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺗﺴﻠﻘﻬﺎ ﻋﻠﻰ ﺃﻛﺘﺎﻑ ﺍ‪‬ﺎﻫـﺪﻳﻦ‬
‫ﺍﻟﺼﺎﺩﻗﲔ ﻣﻦ ﺧﻼﻝ ﳏﺎﻭﻟﺔ ﺇﺑﺮﺍﺯ ﻧﻔﺴﻬﺎ ﻋﻠﻰ ﺃ‪‬ﺎ ﲤﺜﻞ ﺍﳉﻨﺎﺡ ﺍﻟﺴﻴﺎﺳﻲ ﻟﻠﻤﻘﺎﻭﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻌـﺮﺍﻕ‪،‬‬
‫ﻭﺃﱏ ﳍﻢ ﺫﻟﻚ‪.‬‬
‫ﺳﺎﺑﻌﹰﺎ‪ :‬ﻗﻮﻟﻪ‪) :‬ﺗﻀﻢ ﺍﳍﻴﺌﺔ ﻣﺎ ﻳﺰﻳﺪ ﻋﻠﻰ ﺃﻟﻔﲔ ﻋﺎﱂ ﻭﺗﺸﺮﻑ ﻋﻠﻰ ﻣﺎ ﻳﻘﺮﺏ ﻣﻦ ﺳـﺘﺔ ﺁﻻﻑ ﻣـﺴﺠﺪ ﰲ‬
‫ﳐﺘﻠﻒ ﻣﺪﻥ ﺍﻟﻌﺮﺍﻕ ﻭﻗﺮﺍﻩ‪ ...‬ﻭﻳﺘﺒﻌﻬﺎ ﻋﺪﺩ ﻣﻦ ﺍﳌﺪﺍﺭﺱ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻣﻌﺎﻫﺪ ﲣﺮﻳﺞ ﺍﻟـﺪﻋﺎﺓ‪ ...‬ﺇﺿـﺎﻓﺔ ﺇﱃ‬
‫ﺑﻌﺾ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻟﺼﺤﻴﺔ ﺑﺪﺃﺕ ﺑﺎﻻﻧﺪﻣﺎﺝ ﻭﺍﻻﻧﺘﺴﺎﺏ ﻣﻊ ﺍﳍﻴﺌﺔ(‪:‬‬
‫ﺃﻗﻮﻝ ﻟﻮ ﻛﺎﻥ ﰲ ﺍﻟﻌﺮﺍﻕ ﺃﻟﻔﲔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻜﺎﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺧﲑ ﻛﺒﲑ! ﻭﻟﻜﻦ ﻫﺬﺍ ﻣﺒﲏ ﻛﻤﺎ ﺳـﺒﻖ‬
‫ﻋﻠﻰ ﻣﻔﻬﻮﻡ ﺍﳍﻴﺌﺔ ﻟﻠﻌﺎﱂ‪.‬‬
‫ﺃﻣﺎ ﻗﻮﻟﻪ‪ :‬ﺃ‪‬ﺎ ﺗﺸﺮﻑ ﻋﻠﻰ ﺳﺘﺔ ﺁﻻﻑ ﻣﺴﺠﺪ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻨﺸﺎﻃﺎﺕ؛ ﻓﻤﺤﺾ ﻛـﺬﺏ ﻣﻘـﺼﻮﺩ‬
‫ﻗﺎﺋﻠﻪ ﻫﻮ ﺍﳌﻜﺎﺛﺮﺓ ﲟﺎ ﻟﻴﺲ ﻟﻪ‪ ،‬ﻓﺎﻟﻮﺍﻗﻊ ﻳﺪﻝ ﲟﺎ ﻻ ﻳﻘﺒﻞ ﺍﻟﺸﻚ ﻋﻠﻰ ﺃﻥ ﻭﺟﻮﺩ ﺍﳍﻴﺌﺔ ﺍﻟﻔﻌﻠﻲ ﻻ ﻳﻜﺎﺩ ﻳﻌﺪﻭ‬
‫ﺍﻟﻌﺎﺻﻤﺔ ﺑﻐﺪﺍﺩ ﻭﲢﺪﻳﺪﹰﺍ ﻣﺴﺠﺪ ﺃﻡ ﺍﻟﻘﺮﻯ ﻭﺟﺎﻣﻊ ﺃﰊ ﺣﻨﻴﻔﺔ‪ ،‬ﻭﺃﻥ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﳌﺪﻥ ﻭﺍﻷﻗﻀﻴﺔ ﻭﺍﻟﻨﻮﺍﺣﻲ ﰲ‬
‫ﳐﺘﻠﻒ ﻣﻨﺎﻃﻖ ﺍﻟﻌﺮﺍﻕ ﻻ ﻭﺟﻮﺩ ﻟﻠﻬﻴﺌﺔ ﻓﻴﻬﺎ‪ ،‬ﻻ ﻋﻠﻰ ﺍﻟﺼﻌﻴﺪ ﺍﻟﺮﲰﻲ‪ ،‬ﻭﻻ ﺣﱴ ﻋﻠﻰ ﻣـﺴﺘﻮﻯ ﺍﻟﻮﺟـﻮﺩ‬
‫ﺍﻟﻔﺮﺩﻱ‪.‬‬

‫‪١٦٢‬‬
‫‪١٦٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺇﺿﺎﻓﺔ ﺇﱃ ﺃﻥ ﺍﳌﺴﺎﺟﺪ ﺍﻟﻮﻗﻔﻴﺔ ﺗﺎﺑﻌﺔ ﻟـ "ﺩﻳﻮﺍﻥ ﺍﻟﻮﻗﻒ ﺍﻟﺴﲏ" ﺑﺸﻜﻞ ﻋﺎﻡ ﻭﺍﻟﺬﻱ ﳝﺜـﻞ ﺃﻫـﻞ ﺍﻟـﺴﻨﺔ‬
‫ﻋﻤﻮﻣﺎﹰ‪ ،‬ﻭﻻ ﳝﺜﻞ ﺗﻴﺎﺭﹰﺍ ﻣﻌﻴﻨﺎﹰ‪ ،‬ﻓﻮﻇﻴﻔﺘﻪ ﺇﺩﺍﺭﻳﺔ ﲝﺘﺔ ﻣﻊ ﺃﻥ ﺍﻟﻘﺎﺋﻤﲔ ﻋﻠﻴﻪ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻔﻜـﺮ ﺍﻹﺧـﻮﺍﱐ‬
‫ﻭﺍﻟﺼﻮﰲ‪ ،‬ﻧﺎﻫﻴﻚ ﻋﻦ ﺇﻥ ﻣﻌﻈﻢ ﻣﺴﺎﺟﺪ ﳏﺎﻓﻈﺔ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﻳﻘﻮﻡ ﺑﺎﻹﺷﺮﺍﻑ ﻋﻠﻴﻬﺎ ﺍﻵﻥ ﺍﳌﻨﺘﺴﺒﻮﻥ ﺇﱃ‬
‫ﺍﻟﺘﻴﺎﺭ ﺍﻟﺴﻠﻔﻲ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺘﻮﺟﻪ ﺍﻹﺭﺟﺎﺋﻲ‪.‬‬
‫ﻭﺃﻣﺎ ﻋﻤﻮﻡ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻷﻗﻀﻴﺔ ﻭﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺘﺎﺑﻌﺔ ﶈﺎﻓﻈﺎﺕ ﻛﺮﻛﻮﻙ ﻭﺩﻳﺎﱃ ﻭﺍﻷﻧﺒﺎﺭ ﻭﺑﻐﺪﺍﺩ ﻭﺍﳌﻮﺻـﻞ‬
‫ﻼ ﻋﻦ ﺍﳌﺘﺼﻮﻓﺔ‪،‬‬
‫ﻳﺘﻨﺎﺯﻉ ﺍﻷﺷﺮﺍﻑ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻠﻔﻴﻮﻥ ﺍﳉﻬﺎﺩﻳﻮﻥ‪ ،‬ﺃﻭ ﺃﺻﺤﺎﺏ ﺍﻟﺘﻮﺟﻪ ﺍﻹﺭﺟﺎﺋﻲ ﻣﻨﻬﻢ‪ ،‬ﻓﻀ ﹰ‬
‫ﻭ"ﺍﳊﺰﺏ ﺍﻹﺳﻼﻣﻲ" ﺍﻟﻌﺮﺍﻗﻲ‪ .‬ﻓﻼ ﻭﺟﻮﺩ ﻟﻠﻬﻴﺌﺔ ﻣﻄﻠﻘﹰﺎ ﰲ ﻫﺬﻩ ﺍﳌﻨﺎﻃﻖ ﺃﻟ‪‬ﺒﺘ‪‬ﺔ‪.‬‬
‫ﺛﺎﻣﻨﹰﺎ‪ :‬ﻗﻮﻟﻪ‪) :‬ﺍﻛﺘﺴﺒﺖ ﺍﳍﻴﺌﺔ ﺛﻘﺔ ﺍﻟﻨﺎﺱ ‪‬ﺎ ﻣﻦ ﺧﻼﻝ ﻣﻮﺍﻗﻔﻬﺎ ﺍﻟﺜﺎﺑﺘﺔ ﻭﺣﻜﻤﺘﻬﺎ ﰲ ﻣﻌﺎﳉﺔ ﺍﻟﻜـﺜﲑ ﻣـﻦ‬
‫ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﻌﻘﺪﺓ(‪:‬‬
‫ﻧﺴﺒﺔ ﻟﻠﻔﻀﻞ ﺇﱃ ﻏﲑ ﺃﻫﻠﻪ ﻭﺳﺒﺒﻪ‪ ..‬ﺑﻞ ﻣﻦ ﻭﺛﻖ ﺑﺎﳍﻴﺌﺔ ﻓﺈﳕﺎ ﻭﺛﻖ ‪‬ﺎ ﺑﻔﻀﻞ ﻣﺎ ﺗﻌﻠﻨﻪ ﻣﻦ ﺩﻋﻤﻬـﺎ ﳋﻴـﺎﺭ‬
‫ﺍﳌﻘﺎﻭﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺴﻠﺤﺔ‪ ،‬ﻓﺎﻟﻔﻀﻞ ﰲ ﻗﺒﻮﻝ ﺍﻟﻨﺎﺱ ﻟﻄﺮﻭﺣﺎﺕ ﺍﳍﻴﺌﺔ ﺇﳕﺎ ﻳﻌـﻮﺩ ﻟـﺴﻮﺍﻋﺪ ﺍ‪‬ﺎﻫـﺪﻳﻦ‬
‫ﻭﺟﻬﺎﺩﻫﻢ ﻻ ﺇﱃ ﺳﻴﺎﺳﺎﺕ ﺍﳍﻴﺌﺔ ﻭﻣﻮﺍﻗﻔﻬﺎ ﺍﻟﱵ ﻟﻮ ﻭﺯﻧﺖ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﺸﺮﻉ ﳌﺎ ﻋﺪﻟﺖ ﺟﻨﺎﺡ ﺑﻌﻮﺿﺔ!!‬
‫ﺗﺎﺳﻌﹰﺎ‪ :‬ﻗﻮﻟﻪ‪) :‬ﺇﻥ ﻣﺮﻛﺰ ﺍﳍﻴﺌﺔ ﰲ ﺑﻐﺪﺍﺩ ﻭﻓﺮﻭﻋﻬﺎ ﰲ ﺍﳌﺪﻥ ﺍﻻﺧﺮﻯ ﺗﺰﺩﺣﻢ ﺑﺎﻟﻨﺎﺱ ﻣﻦ ﳐﺘﻠﻒ ﺍﻷﺻﻨﺎﻑ‬
‫ﻭﺍﻟﺘﻮﺟﻬﺎﺕ‪ ،‬ﻻﺳﻴﻤﺎ ﻣﻦ ﳑﺜﻠﻲ ﺍﻟﺪﻭﻝ ﻭﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺸﻌﺒﻴﺔ ﻭﺍﻹﻋﻼﻣﻴﺔ(‪:‬‬
‫ﺃﻳﻀﹰﺎ ﻫﺬﺍ ﻣﻦ ﺍﻟﺘﺴﻮﻳﻖ ﺍﻹﻋﻼﻣﻲ ﻟﻠﻬﻴﺌﺔ‪ ،‬ﻭﻫﻮ ﻭﺇﻥ ﻛﺎﻥ ﺣﻘﹰﺎ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ "ﲟﻘﺮ ﺍﳍﻴﺌﺔ ﺍﻟﻌﺎﻡ" ﰲ ﺑﻐﺪﺍﺩ ﻭﻫﻮ‬
‫ﻣﺴﺠﺪ "ﺃﻡ ﺍﻟﻘﺮﻯ" ﻓﻠﻴﺲ ﻛﺬﻟﻚ ﰲ ﻣﻘﺎﺭ ﺍﳍﻴﺌﺔ ﰲ ﺑﺎﻗﻲ ﳏﺎﻓﻈﺎﺕ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺍﻟﱵ ﻻ ﲣﺮﺝ ﻋﻦ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﻣﻐﻠﻘﺔ ﻃﻴﻠﺔ ﺃﻳﺎﻡ ﺍﻷﺳﺒﻮﻉ ﺃﻭ ﺗﻔﺘﺢ ﻋﻠﻰ ﻓﺘﺮﺍﺕ ﻣﺘﺒﺎﻋﺪﺓ ﻏﲑ ﻣﻨﺘﻈﻤﺔ‪ ،‬ﺃﻭ ﻣﻔﺘﻮﺣﺔ ﻟﻜﻦ ﳎﻬﻮﻟـﺔ ﺍﳌﻮﻗـﻊ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻌﺎﻣﺔ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﺃﻣﺎ ﺍﳌﻘﺮ ﺍﻟﻌﺎﻡ ﰲ ﺑﻐﺪﺍﺩ ﻓﻼ ﻳﺮﺗﺎﺩﻩ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ ﳌﻌﺮﻓﺔ ﺷﺆﻭﻥ ﺩﻳﻨﻬﻢ ﻭﺃﺣﻜﺎﻡ ﺷﺮﻉ ﺭ‪‬ﻢ‪ ،‬ﺑﻞ ﻳﺮﺗﺎﺩﻫﺎ ﻣﻦ‬
‫ﺫﻛﺮﻫﻢ ﺍﻟﻜﺒﻴﺴﻲ ﺑﻘﻮﻟﻪ "ﳑﺜﻠﻲ ﺍﻟﺪﻭﻝ ﻭﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺸﻌﺒﻴﺔ ﻭﺍﻹﻋﻼﻣﻴﺔ" ﻣﻘﺼﻮﺩﻫﻢ ﻣﻦ ﺍﻻﺭﺗﻴـﺎﺩ ﺃﻣـﺎ‬
‫ﺍﳌﻔﺎﻭﺿﺔ ﻋﻠﻰ ﺗﻌﻄﻴﻞ ﺍﳉﻬﺎﺩ ﺃﻭ ﲢﺠﻴﻤﻪ‪ ،‬ﺃﻭ ﳏﺎﻭﻟﺔ ﺍﻟﻮﺳﺎﻃﺔ ﻹﻃﻼﻕ ﺳﺮﺍﺡ ﺍﻟﻜﻔﺎﺭ ﺃﻭ ﺍﳌﺮﺗﺪﻳﻦ ﺍﻟـﺬﻳﻦ‬
‫ﺛﺒﺘﺖ ﺭﺩ‪‬ﻢ ﻟﺪﻯ ﺍ‪‬ﺎﻫﺪﻳﻦ‪ ،‬ﺃﻭ ﻣﻦ ﻳﺴﻌﻰ ﻟﺘﻤﻴﻴﻊ ﻗﻀﻴﺔ ﺍﻟﻮﻻﺀ ﻭﺍﻟﱪﺍﺀ ﻣﻦ ﺍﻟﺮﺍﻓﻀﺔ ﻭﺍﻟﺬﻳﻦ ﻻ ﻳﻜﻔﻴﻬﻢ ﻣﺎ‬
‫ﺗﺒﺪﻳﻪ ﺍﳍﻴﺌﺔ ﻣﻦ ﻣﻮﺍﻻﺓ ﳍﻢ ﺑﻞ ﻳﺴﻌﻮﻥ ﺇﱃ ﺍﳌﺰﻳﺪ ﻭﺍﳌﺰﻳﺪ ﺑﻐﻴﺔ ﺣﺼﺮ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺯﺍﻭﻳﺔ ﺿـﻴﻘﺔ‪..‬‬
‫ﻭﺟﻬﻠﻮﺍ ‪ -‬ﺃﻋﻤﺎﻫﻢ ﺍﷲ ‪ -‬ﺃﻥ ﺍﳌﻘﺎﻭﻣﺔ ﺗﺴﺘﻤﺪ ﻭﺟﻮﺩﻫﺎ ﻣﻦ ﺗﺄﻳﻴﺪ ﺍﷲ ﻻ ﻣﻦ ﺗﺄﻳﻴﺪ ﺍﳍﻴﺌـﺔ ﻭﳓﻮﻫـﺎ ﻣـﻦ‬
‫ﺍﻟﻘﻮﺍﻋﺪ ﻭﺍﳋﻮﺍﻟﻒ‪ ..‬ﺃﻭ ﻳﺮﺗﺎﺩﻫﺎ ﻣﻦ ﻳﺴﻌﻰ ﻟﻠﻤﻔﺎﻭﺿﺔ ﻟﺪﺧﻮﻝ ﺍﳍﻴﺌﺔ ﰲ ﺍﻟﻠﻌﺒﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﺪﳝﻮﻗﺮﺍﻃﻴﺔ ﺍﻟﱵ‬
‫ﲡﺮﻱ ﰲ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺍﻟﱵ ﻻ ﺗﻌﺎﺭﺿﻬﺎ ﺍﳍﻴﺌﺔ ﻣﻦ ﺟﻬﺔ ﺍﳌﺒﺪﺃ‪ ،‬ﺑﻞ ﻫﻲ ﺗﺴﻠﻢ ﲟﺸﺮﻭﻋﻴﺔ ﺍﻟـﻨﻈﻢ ﺍﻟﺪﳝﻮﻗﺮﺍﻃﻴـﺔ‬
‫ﺍﻟﻄﺎﻏﻮﺗﻴﺔ‪.‬‬

‫‪١٦٣‬‬
 ‫‪١٦٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺃﻣﺎ ﺃﻥ ﺍﳉﻬﺎﺕ ﺍﻹﻋﻼﻣﻴﺔ ﺗﺮﺗﺎﺩ ﻣﻘﺮ ﺍﳍﻴﺌﺔ‪ ،‬ﻓﻨﻌﻢ ﻷﻥ ﻭﺟﻮﺩ ﺍﳍﻴﺌﺔ ﺍﻟﻔﻌﻠﻲ ﻣﺒﲏ ﻋﻠﻰ ﺍﺳﺘﻐﻼﳍﺎ ﻟﻺﻋـﻼﻡ‬
‫ﺍﻟﺬﻱ ﻳﻈﻬﺮﻫﺎ ﲟﻈﻬﺮ ﺍﳉﻨﺎﺡ ﺍﻟﺴﻴﺎﺳﻲ ﻟﻠﻤﻘﺎﻭﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻟﺜﻘﻞ ﺍﻷﻛﱪ ﰲ ﺍﻟﺴﺎﺣﺔ ﺍﻟﺴﻨﻴﺔ ﰲ ﺍﻟﺸﺎﺭﻉ‬
‫ﺍﻟﻌﺮﺍﻗﻲ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺃ‪‬ﺎ ﺍﳌﺮﺟﻌﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻷﻫﻞ ﺍﻟﺴﻨﺔ‪.‬‬
‫******************‬
‫ﺛﺎﻧﻴﹰﺎ‪" -‬ﻫﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ" ﻭﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ‬
‫ﻗﺎﻝ ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﻋﻴﺎﺵ ﺍﻟﻜﺒﻴﺴﻲ‪:‬‬
‫)ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﰲ ﻣﻘﺎﻭﻣﺔ ﺍﻻﺣﺘﻼﻝ ﻻ ﳎﺎﻝ ﻓﻴﻪ ﻟﻼﺟﺘﻬﺎﺩ ﻭﺍﻻﺧﺘﻼﻑ ﻭﺍﳍﻴﺌﺔ ﺗﺒﻨﺖ ﺗﻮﺿﻴﺢ ﻫﺬﺍ ﺍﳊﻜﻢ‬
‫ﺍﻟﺸﺮﻋﻲ ﻭﺇﺯﺍﻟﺔ ﺍﻟﺸﺒﻪ ﺍﻟﱵ ﻳﺜﲑﻫﺎ ﺑﻌﺾ ﺍﻟﻌﻤﻼﺀ ﺃﻭ ﺍﻟﻀﻌﻔﺎﺀ‪ ..‬ﻭﺩﻋﺖ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﻮﻗﻒ ﻭﻣﻨﺎﺳﺒﺔ ﻛﺎﻓﺔ‬
‫ﺃﺑﻨﺎﺀ ﺍﻟﺸﻌﺐ ﺍﻟﻌﺮﺍﻗﻲ ﺇﱃ ﺍﻟﻘﻴﺎﻡ ‪‬ﺬﺍ ﺍﻟﻮﺍﺟﺐ ﺍﳌﻘﺪﺱ‪ ..‬ﻭﲢﺮﱘ ﻛﻞ ﻣﺎ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﺜـﺒﻂ ﺍ‪‬ﺎﻫـﺪﻳﻦ ﺃﻭ‬
‫ﻳﺸﻜﻜﻬﻢ ﺃﻭ ﻳﻔﺖ ﰲ ﻋﻀﺪﻫﻢ ﻣﻊ ﺗﺄﻛﻴﺪ ﺍﳍﻴﺌﺔ ﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﺃ‪‬ﺎ ﻟﻴﺴﺖ ﲨﺎﻋﺔ ﻋﺴﻜﺮﻳﺔ ﻭﻻ ﺟﻴـﺸﹰﺎ‬
‫ﻣﺴﻠﺤﹰﺎ ﻟﻜﻦ ﻭﺍﺟﺒﻬﺎ ﺃﻥ ﺗﺒﲔ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﺑﻜﻞ ﺃﻣﺎﻧﺔ ﻭﺻﺪﻕ‪.(...‬‬
‫ﺃﻗﻮﻝ‪ :‬ﻛﻼﻡ ﺍﻟﺮﺟﻞ ﻳﻮﺿﺢ ﺣﻘﻴﻘﺔ ﻣﻮﻗﻒ ﺍﳍﻴﺌﺔ ﻣﻦ ﻗﻀﻴﺔ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻓﻤﻮﻗﻔﻬﺎ ﻣﻨﻪ ﻻ ﻳﻌـﺪﻭﺍ‬
‫ﺍﻟﻘﻮﻝ ﺇﱃ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﻻ ﳚﺎﻭﺯ ﺍﳊﻨﺎﺟﺮ ﺇﱃ ﺍﻟﺴﻮﺍﻋﺪ‪ ..‬ﻭﻫﻞ ﻳﻨﻔﻊ ﺍﻟﻘﺎﻋﺪﻳﻦ ﻋـﺬﺭﻫﻢ؟! ﺃﻡ ﻫـﻞ ﺗـﻨﻔﻌﻬﻢ‬
‫ﺗﱪﻳﺮﺍ‪‬ﻢ؟! ﻓﺼﻮﺭﺓ ﺟﻬﺎﺩ ﺍﻟﺪﻓﻊ ﻻ ﻳﻜﻔﻲ ﻓﻴﻬﺎ ﳎﺮﺩ ﺍﻟﺘﺄﻳﻴﺪ ﺑﺎﻟﻠﺴﺎﻥ ﻣﻦ ﲣﺎﺫﻝ ﺍﳉﻮﺍﺭﺡ‪ ،‬ﺑﻞ ﺍﳌﺸﺎﺭﻛﺔ ﻓﻴﻪ‬
‫ﻭﺍﺟﺐ ﻋﻞ ﲨﻴﻊ ﺍﳌﺴﺘﻄﻴﻌﲔ‪.‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ‪) :‬ﻓﺄﻣﺎ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻌﺪﻭ ﺍﳍﺠﻮﻡ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻓﺈﻧﻪ ﻳـﺼﲑ ﺩﻓﻌـﻪ ﻭﺍﺟﺒـﹰﺎ ﻋﻠـﻰ‬
‫ﺼﺮ‪‬ﻭ ﹸﻛ ‪‬ﻢ ﻓِﻲ ﺍﻟـﺪ‪‬ﻳ ِﻦ‬
‫ﺍﳌﻘﺼﻮﺩﻳﻦ ﻛﻠﻬﻢ ﻭﻋﻠﻰ ﻏﲑ ﺍﳌﻘﺼﻮﺩﻳﻦ ﻹﻋﺎﻧﺘﻬﻢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ } :‬ﻭِﺇ ِﻥ ﺍ ‪‬ﺳﺘ‪‬ﻨ ‪‬‬
‫ﺼ ‪‬ﺮ ِﺇ ﱠﻻ ‪‬ﻋﻠﹶﻰ ﹶﻗ ‪‬ﻮ ٍﻡ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﺑ‪‬ﻴ‪‬ﻨﻬ‪‬ﻢ ﻣ‪‬ﻴﺜﹶﺎﻕ{ ]ﺍﻻﻧﻔﺎﻝ‪ ،[٧٢ :‬ﻭﻛﻤﺎ ﺃﻣﺮ ﺍﻟﻨﱯ ﺑﻨﺼﺮ ﺍﳌﺴﻠﻢ ﻭﺳﻮﺍﺀ‬
‫ﹶﻓ ‪‬ﻌﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﳌﺮﺗﺰﻗﻪ ﻟﻠﻘﺘﺎﻝ ﺃﻭ ﱂ ﻳﻜﻦ‪ ،‬ﻭﻫﺬﺍ ﳚﺐ ﲝﺴﺐ ﺍﻹﻣﻜﺎﻥ ﻋﻠﻰ ﻛﻞ ﺃﺣﺪ ﺑﻨﻔﺴﻪ ﻭﻣﺎﻟﻪ ﻣـﻊ‬
‫ﺍﻟﻘﻠﺔ ﻭﺍﻟﻜﺜﺮﺓ‪ ،‬ﻭﺍﳌﺸﻲ ﻭﺍﻟﺮﻛﻮﺏ‪ ..‬ﻛﻤﺎ ﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﳌﺎ ﻗﺼﺪﻫﻢ ﺍﻟﻌﺪﻭ ﻋﺎﻡ ﺍﳋﻨﺪﻕ‪ ،‬ﱂ ﻳـﺄﺫﻥ ﺍﷲ ﰱ‬
‫ﺗﺮﻛﻪ ﻷﺣﺪ ﻛﻤﺎ ﺃﺫﻥ ﰱ ﺗﺮﻙ ﺍﳉﻬﺎﺩ ﺍﺑﺘﺪﺍﺀ ﻟﻄﻠﺐ ﺍﻟﻌﺪﻭ‪ ،‬ﺍﻟﺬﻯ ﻗﺴﻤﻬﻢ ﻓﻴﻪ ﺇﱃ ﻗﺎﻋﺪ ﻭﺧﺎﺭﺝ‪ ،‬ﺑـﻞ ﺫﻡ‬
‫ﺍﻟﺬﻳﻦ ﻳﺴﺘﺄﺫﻧﻮﻥ ﺍﻟﻨﱯ ﻭﻳﻘﻮﻟﻮﻥ‪} :‬ﺇﻥ ﺑﻴﻮﺗﻨﺎ ﻋﻮﺭﺓ ﻭﻣﺎ ﻫﻰ ﺑﻌﻮﺭﺓ ﺍﻥ ﻳﺮﻳﺪﻭﻥ ﺇﻻ ﻓﺮﺍﺭﺍ{‪ ،‬ﻓﻬﺬﺍ ﺩﻓﻊ ﻋـﻦ‬
‫ﺍﻟﺪﻳﻦ ﻭﺍﳊﺮﻣﺔ ﻭﺍﻷﻧﻔﺲ ﻭﻫﻮ ﻗﺘﺎﻝ ﺍﺿﻄﺮﺍﺭ() ‪.(١‬‬
‫‪ -١‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ)‪.(٣٥٩-٣٥٨/٢٨‬‬
‫ﻓﻤﻦ ﻗﻌﺪ ﻋﻦ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﳉﻬﺎﺩ ﺍﻟﻮﺍﺟﺐ ﺑﻌﺪ ﺫﻟﻚ ﻓﺤﻴﻨﺌﺬ ﻳﻜﻮﻥ ﻗﻌﻮﺩﻩ ﻣﻦ ﺟﻨﺲ ﻗﻌﻮﺩ ﺃﻫﻞ ﺍﻟﻨﻔـﺎﻕ‬
‫ﻋﻦ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﳉﻬﺎﺩ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﺗﺘﻨﺎﻭﻟﻪ ﻧﺼﻮﺹ ﺍﻟﺬﻡ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻛﻤـﺎ ﰲ ﻗﻮﻟـﻪ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪} :‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ َﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ِﻟ ‪‬ﻢ ‪‬ﺗﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻣ‪‬ﺎ ﻟﹶﺎ ‪‬ﺗ ﹾﻔ ‪‬ﻌﻠﹸﻮﻥ * ﹶﻛ‪‬ﺒ ‪‬ﺮ ‪‬ﻣﻘﹾﺘﹰﺎ ﻋِﻨ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ﺃﹶﻥ ‪‬ﺗﻘﹸﻮﻟﹸﻮﺍ ﻣ‪‬ـﺎ ﻟﹶـﺎ‬
‫ﺻ ﹼﻔﹰﺎ ﹶﻛﹶﺄ‪‬ﻧﻬ‪‬ﻢ ﺑ‪‬ﻨﻴ‪‬ﺎ ﹲﻥ ‪‬ﻣ ‪‬ﺮﺻ‪‬ـﻮﺹ{ ])ﺍﻟـﺼﻒ‪.[٤-٢ :‬‬
‫ﺐ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ ﻓِﻲ ‪‬ﺳﺒِﻴِﻠ ِﻪ ‪‬‬
‫ﺤ ‪‬‬
‫‪‬ﺗ ﹾﻔ ‪‬ﻌﻠﹸﻮﻥ * ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ِ‬
‫ﺣﻴﺚ ﻭﺭﺩ ﰲ ﺳﺒﺐ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻻﻳﺔ "ﺃﻥ ﺍﳌﻨﺎﻓﻘﲔ ﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ﻟﻠﻨﱯ ﻭﺃﺻﺤﺎﺑﻪ ﻟﻮ ﻗﺪ ﺧﺮﺟﺘﻢ ﺧﺮﺟﻨـﺎ‬

‫‪١٦٤‬‬
 ‫‪١٦٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻣﻌﻜﻢ ﻭﻧﺼﺮﻧﺎﻛﻢ ﻓﻠﻤﺎ ﺧﺮﺝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻧﻜﺼﻮﺍ ﻋﻨﻪ ﻓﱰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻗﺎﻟﻪ ﺍﺑﻦ ﺯﻳـﺪ()‬
‫‪.(٢‬‬
‫‪ -٢‬ﺯﺍﺩ ﺍﳌﺴﲑ )‪.(٢٥٠/٨‬‬
‫ﻭﻛﺎﻧﻮﺍ ﻣﻦ ﺃﺣﻖ ﺍﻟﻨﺎﺱ ﺑﻮﺻﻒ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﳍﻢ ﺑـ "ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﺨﺬﻟﺔ"‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺭﲪـﻪ ﺍﷲ‪) :‬ﻓﻬـﺬﻩ‬
‫ﺍﻟﻔﺘﻨﺔ ﻗﺪ ﺗﻔﺮﻕ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﺛﻼﺙ ﻓﺮﻕ‪:‬‬
‫‪ -‬ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ‪ :‬ﻭﻫﻢ ﺍ‪‬ﺎﻫﺪﻭﻥ ﳍﺆﻻﺀ ﺍﻟﻘﻮﻡ ﺍﳌﻔﺴﺪﻳﻦ‪.‬‬
‫‪ -‬ﻭﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﺨﺎﻟﻔﺔ ﻭﻫﻢ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﻭﻣﻦ ﲢﻴﺰ ﺍﻟﻴﻬﻢ ﻣﻦ ﺧﺒﺎﻟﺔ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﺍﻹﺳﻼﻡ‪.‬‬
‫‪ -‬ﻭﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﺨﺬﻟﺔ ﻭﻫﻢ ﺍﻟﻘﺎﻋﺪﻭﻥ ﻋﻦ ﺟﻬﺎﺩﻫﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺻﺤﻴﺤﻲ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻓﻠﻴﻨﻈﺮ ﺍﻟﺮﺟﻞ ﺃﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ ﺃﻡ ﻣﻦ ﺍﳋﺎﺫﻟﺔ ﺃﻡ ﻣﻦ ﺍﳌﺨﺎﻟﻔﺔ ﻓﻤﺎ ﺑﻘﻰ ﻗﺴﻢ ﺭﺍﺑﻊ() ‪.(٣‬‬
‫‪ -٣‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪.(٤١٧-٤١٦/٢٨‬‬
‫ﻓﻬﺬﺍ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﱂ ﻳﻜﺘﻔﻲ ﺑﺄﻥ ﺃﻭﺟﺐ ﺍﳉﻬﺎﺩ‪ ،‬ﻭﻗﺎﻝ؛ ﻻ ﻳﻌﺪﻭ ﻣﻮﻗﻔﻲ ﻋﻦ ﺍﻟﺒﻴﺎﻥ! ﺑﻞ ﺷﺎﺭﻙ ﻭﺳـﺎﻫﻢ‬
‫ﻼ ﻋﻦ ﻗﻠﻤﻪ ﻭﻟﺴﺎﻧﻪ ﺑﻪ‪ ...‬ﻭﻫﺆﻻﺀ ﺃﺳﻮﺩ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ ﻋﻠﻰ ‪‬ﺠـﻪ ﺳـﺎﺋﺮﻭﻥ ﻭﳋﻄـﺎﻩ‬‫ﰲ ﺑﻴﺪﻩ ﻓﻀ ﹰ‬
‫ﻣﻘﺘﻔﻮﻥ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﺗﻈﻬﺮﻩ ﺍﳍﻴﺌﺔ ﻣﻦ ﺃﻋﺬﺍﺭ؛ ﻓﻬﻲ ﻻ ﲣﺮﺝ ﻋﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﻦ ﺟﻨﺲ ﺍﻷﻋﺬﺍﺭ ﺍﻟﱵ ﺃﻇﻬﺮﻫﺎ ﺳﻠﻔﻬﻢ ﻣﻦ‬
‫ﺍﳌﻨﺎﻓﻘﲔ‪ ،‬ﻭﺍﻟﱵ ﻳﻈﻨﻮﻥ ﺃ‪‬ﺎ ﺗﺴﻮﻍ ﳍﻢ ﺍﻟﺘﺨﻠﻒ ﻋﻦ ﺍﳉﻬﺎﺩ‪ ،‬ﻭﻫﻲ ﻟﻴﺴﺖ ﺑﺄﻋﺬﺍﺭ ﻣﻌﺘﱪﺓ ﺷﺮﻋﺎﹰ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ‬
‫ﻗﺪ ﺫﻡ ﺍﻟﺬﻳﻦ ﻗﻌﺪﻭﺍ ﻋﻦ ﺍﳉﻬﺎﺩ ﺍﻟﻮﺍﺟﺐ ﻭﺗﺬﺭﻋﻮﺍ ﻟﻘﻌﻮﺩﻫﻢ ﺑﺎﻟﺬﺭﺍﺋﻊ ﺍﻟﺒﺎﻃﻠﺔ ﻭﻭﺿﺢ ﺃﻥ ﻓﻌﻠﻬﻢ ﻭﺗﺬﺭﻋﻬﻢ‬
‫ﺏ ﺷ‪‬ـ ‪‬ﻐﹶﻠ‪‬ﺘﻨ‪‬ﺎ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍﹸﻟﻨ‪‬ـﺎ‬ ‫ﺨﱠﻠﻔﹸﻮ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ ‪‬ﻋﺮ‪‬ﺍ ِ‬‫ﻚ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻫﻮ ﻣﻦ ﺟﻨﺲ ﺻﻨﻴﻊ ﺍﳌﻨﺎﻓﻘﲔ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﺳ‪‬ﻴﻘﹸﻮ ﹸﻝ ﹶﻟ ‪‬‬
‫ﻚ ﹶﻟﻜﹸﻢ ‪‬ﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ِﺇ ﹾﻥ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ِﺑ ﹸﻜ ‪‬ﻢ‬ ‫ﺲ ﻓِﻲ ﹸﻗﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ﹸﻗ ﹾﻞ ﹶﻓﻤ‪‬ﻦ ‪‬ﻳ ‪‬ﻤِﻠ ‪‬‬ ‫ﺴ‪‬ﻨِﺘﻬِﻢ ﻣ‪‬ﺎ ﹶﻟ‪‬ﻴ ‪‬‬‫‪‬ﻭﹶﺃ ‪‬ﻫﻠﹸﻮﻧ‪‬ﺎ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟﻨ‪‬ﺎ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ِﺑﹶﺄﹾﻟ ِ‬
‫ﺿ ‪‬ﺮﹰﺍ ﹶﺃ ‪‬ﻭ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ِﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻧﻔﹾﻌﹰﺎ ‪‬ﺑ ﹾﻞ ﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ‪‬ﺧﺒِﲑﹰﺍ{ ]ﺍﻟﻔﺘﺢ‪ ،[١١ :‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭﻣ‪‬ﺎ ﹶﺃﺻ‪‬ﺎ‪‬ﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ‬ ‫‪‬‬
‫ﺠ ‪‬ﻤﻌ‪‬ﺎ ِﻥ ﹶﻓِﺒِﺈ ﹾﺫ ِﻥ ﺍﻟﹼﻠ ِﻪ ‪‬ﻭِﻟ‪‬ﻴ ‪‬ﻌﹶﻠ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨِﲔ * ‪‬ﻭﹾﻟ‪‬ﻴ ‪‬ﻌﹶﻠ ‪‬ﻢ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻧ‪‬ﺎﹶﻓﻘﹸﻮﹾﺍ ‪‬ﻭﻗِﻴ ﹶﻞ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺗ‪‬ﻌ‪‬ﺎﹶﻟ ‪‬ﻮﹾﺍ ﻗﹶﺎِﺗﻠﹸﻮﹾﺍ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﹼﻠ ِﻪ ﹶﺃ ِﻭ‬
‫ﺍﹾﻟ‪‬ﺘﻘﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﺲ ﻓِـﻲ‬‫ﻺﳝ‪‬ﺎ ِﻥ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ِﺑﹶﺄ ﹾﻓﻮ‪‬ﺍ ِﻫﻬِﻢ ﻣ‪‬ﺎ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺏ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﻟ ِ‬
‫ﺍ ‪‬ﺩﹶﻓﻌ‪‬ﻮﹾﺍ ﻗﹶﺎﻟﹸﻮﹾﺍ ﹶﻟ ‪‬ﻮ ‪‬ﻧ ‪‬ﻌﹶﻠ ‪‬ﻢ ِﻗﺘ‪‬ﺎ ﹰﻻ ﱠﻻ‪‬ﺗ‪‬ﺒ ‪‬ﻌﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻫﻢ‪ِ ‬ﻟ ﹾﻠ ﹸﻜ ﹾﻔ ِﺮ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ﹶﺃ ﹾﻗ ‪‬ﺮ ‪‬‬
‫ﹸﻗﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ﻭ‪‬ﺍﻟﹼﻠ ‪‬ﻪ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ِﺑﻤ‪‬ﺎ ‪‬ﻳ ﹾﻜ‪‬ﺘﻤ‪‬ﻮ ﹶﻥ{ ]ﺍﻝ ﻋﻤﺮﺍﻥ‪.[١٦٧ – ١٦٦ :‬‬
‫ﻭﻛﺬﻟﻚ ﻫﻢ ﻫﻬﻨﺎ ﻳﻘﻮﻟﻮﻥ؛ ﺇﳕﺎ ﳓﻦ ﻻ ﻧﻌﻠﻢ ﻛﻴﻔﻴﺔ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻭﻻ ﻧﺴﺘﻄﻴﻊ ﺍﳌﺸﺎﺭﻛﺔ ﻓﻴﻪ‪ ،‬ﻭﻣﺸﺎﺭﻛﺘﻨﺎ ﻓﻴﻪ ﻻ‬
‫ﲢﻘﻖ ﺍﻟﻨﻔﻊ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ‪ ،‬ﻭﺇﻥ ﺑﻘﺎﺋﻨﺎ ﰲ ﺍﻟﺼﻔﻮﻑ ﺍﳋﻠﻔﻴﺔ ﺃﻧﻔﻊ ﻟﻠﺠﻬﺎﺩ ﻛﻴﻤﺎ ﳕﺪ ﺻﻔﻮﻑ ﺍ‪‬ﺎﻫﺪﻳﻦ ﲟـﻦ‬
‫ﳒﻨﺪ‪ ،‬ﺃﻭ ﻧﻔﺎﻭﺽ ﻋﻨﻬﻢ ﻭﻧﻨﺎﻓﺢ‪ ،‬ﻭﻛﺜﲑ ﻣﻨﻬﻢ ﻳﻌﺮﺿﻮﻥ ﻋﻦ ﲡﻨﻴﺪ ﺃﺑﻨﺎﺋﻬﻢ ﻭﺃﺧﻮﺍ‪‬ﻢ ﻭﺃﻗﺮﺑﺎﺋﻬﻢ ﺇﱃ ﲡﻨﻴـﺪ‬
‫ﺍﻷﺑﻌﺪ ﻋﻨﻬﻢ ﳑﻦ ﻳﻐﺘﺮ ﺑﻄﺮﻭﺣﺎ‪‬ﻢ ﻓﻴﺠﻨﺒﻮﻥ ﺃﺑﻨﺎﺋﻬﻢ ﻭﺃﺧﻮﺍ‪‬ﻢ ﻭﺃﻧﻔﺴﻬﻢ ﻣﺎ ﻳﻘﺤﻤﻮﻥ ﺑﻪ ﺃﺑﻨﺎﺀ ﺍﳌـﺴﻠﻤﲔ‪،‬‬
‫ﻓﺈﱃ ﺍﷲ ﺍﳌﺸﺘﻜﻰ‪.‬‬
‫ﺑﻞ ﺇﻥ ﻗﻌﻮﺩ ﻣﻦ ﻗﻌﺪ ﻣﻦ ﺍﳌﺮﺟﺌﺔ ﻋﻦ ﺍﻟﻘﺘﺎﻝ ﻣﻦ ﺍﻟﺬﻳﻦ ﻻ ﻳﻮﺟﺒﻮﻥ ﺍﳉﻬﺎﺩ ﳌﺎ ﻳﻈﻨﻮﻧـﻪ ﻋـﺪﻡ ﺍﺳـﺘﻜﻤﺎﻝ‬
‫ﻟﺸﺮﻭﻁ ﺍﳉﻬﺎﺩ‪ ،‬ﺃﻭ ﳌﺎ ﻳﺰﻋﻤﻮﻧﻪ ﻣﻦ ﻣﻔﺎﺳﺪ ﻗﺪ ﺗﻨﺠﻢ ﻋﻠﻰ ﺍﳉﻬﺎﺩ‪ ،‬ﻫﻮ ﺃﻧﻔﻊ ﳍﻢ ﻭﺃﻗﺮﺏ ﳍﻢ ﻋﺬﺭﹰﺍ ﻋﻨﺪ ﺍﷲ‬

‫‪١٦٥‬‬
 ‫‪١٦٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻣﻦ ﻗﻌﻮﺩ ﻣﻦ ﻳﻮﺟﺐ ﺍﳉﻬﺎﺩ ﻋﻠﻰ ﻏﲑﻩ ﻭﳛﺾ ﻋﻠﻴﻪ ﻭﻫﻮ ﺟﺎﻟﺲ ﻗﺎﺑﻊ ﺧﺎﻧﻊ ﻳﺘﺤﲔ ﺍﻟﻔﺮﺹ ﻟﻘﻄﻒ ﲦـﺎﺭ‬
‫ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻓـ "ﻫﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ" ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻻ ﺗﻌﺪﻭﺍ ﺃﻥ ﺗﻜﻮﻥ ﻣﻦ ﻗﺒﻴﻞ "ﲡﺎﺭ ﺍﳉﻬﺎﺩ" ﺍﻟـﺬﻳﻦ ﺍﲣـﺬﻭﺍ‬
‫ﺍﻟﻘﻀﻴﺔ ﺍﳉﻬﺎﺩﻳﺔ ﻭﺳﻴﻠﺔ ﻟﺘﺤﻘﻴﻖ ﻣﻜﺎﺳﺐ ﺫﺍﺗﻴﺔ ﻭﻣﺎﺩﻳﺔ ﻭﻣﻌﻨﻮﻳﺔ‪ ،‬ﻓﺄﺛﺨﻨﺖ ﺟﻴﻮﺏ ﻗﻴﺎﺩﺍ‪‬ﻢ ﺑﺎﻟﺪﻭﻻﺭ ﺍﻟـﱵ‬
‫ﲡﻤﻊ ﺑﺎﺳﻢ ﺍﳉﻬﺎﺩ‪ ،‬ﻭﺗﻨﻌﻢ "ﻣﺜﲎ ﺣﺎﺭﺙ ﺍﻟﻀﺎﺭﻱ" ﺍﺑﻦ ﺍﻻﻣﲔ ﺍﻟﻌﺎﻡ ﻟﻠﻬﻴﺌﺔ ﺑﺎﻟﺰﻳﺎﺭﺍﺕ ﺍﻟﺪﻭﻟﻴﺔ ﺍﻟﱵ ﻳﻘﻮﻡ ‪‬ﺎ‬
‫ﲢﺖ ﺫﺭﻳﻌﺔ ﺃﻥ ﺍﳍﻴﺌﺔ ﲤﺜﻞ ﺍﳉﻨﺎﺡ ﺍﻟﺴﻴﺎﺳﻲ ﻟﻠﻤﻘﺎﻭﻣﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ‪ ،‬ﻭﺃﺻﺒﺢ ﻟﻠﻬﻴﺌﺔ ﻧـﺸﺎﻁ ﺇﻋﻼﻣـﻲ ﺩﻭﱄ‪..‬‬
‫ﺗﺘﺴﺎﺑﻖ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﻹﺟﺮﺍﺀ ﺍﳌﻘﺎﺑﻼﺕ ﻣﻊ ﳑﺜﻠﻲ ﺍﳍﻴﺌﺔ!‪ ..‬ﻛﻞ ﺫﻟﻚ ﺑﻔﻀﻞ ﻣﺎ ﻳﻘﻮﻡ ﺑـﻪ ﺍ‪‬ﺎﻫـﺪﻭﻥ‪،‬‬
‫ﻭﺍﻟﺬﻳﻦ ﺍﺳﺘﻐﻠﺖ ﺍﳍﻴﺌﺔ ﻋﻤﻠﻬﻢ ﻫﺬﺍ ﰲ ﺇﺑﺮﺍﺯ ﻧﻔﺴﻬﺎ ﻛﻮﺍﺟﻬﺔ ﺳﻴﺎﺳﻴﺔ ﻟﻠﻤﻘﺎﻭﻣﺔ‪.‬‬
‫ﺕ‬
‫ﻭﻗﺪ ﺣﺬﺭ ﻣﻦ ﻫﺬﺍ ﺍﻟﺼﻨﻒ ﻣﻦ ﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻗﺘﺎﺩﺓ ﺍﻟﻔﻠﺴﻄﻴﲏ ﺑﻘﻮﻟﻪ‪) :‬ﻣـﺮ‪‬ﺕ ﻓﺘـﺮﺍ ‪‬‬
‫ﻣﺘﻘﻄﹼﻌﺔ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﳉﻬﺎﺩ ﻭﺍﻗﻌﺔ ﻳﺘﻘﻤ‪‬ﺼﻬﺎ ﻏﲑ ﺃﺻﺤﺎ‪‬ﺎ‪ ،‬ﻭﻳﺘﺎﺟ ‪‬ﺮ ‪‬ﺎ ﻏ ‪‬ﲑ ﺃﺑﻨﺎﺋﻬﺎ‪ ،‬ﻭﺳﺒﺐ ﺫﻟﻚ ﻋﺎﺋـ ‪‬ﺪ ﺇﱃ‬
‫ﻋﻮﺍﻣ ﹶﻞ ﻣﻨﻬﺎ؛‬
‫ﺭﺿﺎ ﺍﳉﻤﺎﻫﲑ ﺍﳌﺴﻠﻤﺔ ﻋﻦ ﻫﺬﺍ ﺍﳉﻬﺎﺩ‪ ،‬ﻭﻣﻦ ﺃﺟﻞ ﺍﻟﺮ‪‬ﻓﻌﺔ ﻭﺍﻟﻈﹼﻬﻮﺭ ﻋﻠﻰ ﺃﻛﺘﺎﻑ ﺍ‪‬ﺎﻫﺪﻳﻦ‪ ،‬ﻓﺘﺴﺎﺭﻉ ﻫﺬﻩ‬
‫ﺍﻟﺘ‪‬ﻨﻈﻴﻤﺎﺕ ﺍﻟﻄﹼﻔﻴﻠﻴ‪‬ﺔ ﺇﱃ ﺗﻘﻤ‪‬ﺺ ﺩﻭﺭ ﺍﻟﺒﻄﻮﻟﺔ‪ ،‬ﻭﺇﻇﻬﺎﺭ ﻧﻔﺴﻬﺎ ﰲ ﻣﻮﻗﻊ ﺍﻟﺮ‪‬ﻳﺎﺩﺓ ﰲ ﻫﺬﺍ ﺍﳉﻬـﺎﺩ‪ ،‬ﻓﺘﺮﺗﻔـﻊ‬
‫ﺍﻷﺭﺻﺪﺓ ﺍﻹﻋﻼﻣﻴ‪‬ﺔ‪ ،‬ﻭﺑﺎﻟﺘ‪‬ﺎﱄ ﺗﺮﺗﻔﻊ ﺍﻷﺭﺻﺪﺓ ﺍﳌﺎﻟﻴ‪‬ﺔ‪ ،‬ﻭﺣﻴﻨﺌ ٍﺬ ﻳﺼﺒﺢ ﺍﳉﻬﺎﺩ ﰲ ﻣﺄﺯﻕ ﺣﻘﻴﻘـﻲ‪ ،‬ﺣﻴـﺚ‬
‫ﻳﻀﺮﺏ ﺍ‪‬ﺎﻫﺪﻭﻥ ﺿﺮﺑﹰﺎ ﺷﺮﺳﹰﺎ ﻭﺫﻟﻚ ﻟﻴﺼﺒﺤﻮﺍ ﲢﺖ ﻭﻃﺄﺓ ﻫﺆﻻﺀ ﺍﻟﻠﺼﻮﺹ ﻭﻗﻄﹼـﺎﻉ ﺍﻟﻄﹼﺮﻳـﻖ ﺇﱃ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ ،‬ﻓﺘﻈﻬﺮ ﺍﻷﻣﺮﺍﺽ ﺍﻟﻌﺠﻴﺒﺔ‪ ،‬ﻭﺗﺘﻜﺸ‪‬ﻒ ﺍﻟﻨ‪‬ﻔﻮﺱ ﺍﳋﺒﻴﺜﺔ‪ ،‬ﻭﻳﻘﻊ ﺍﻟﻔِﺼﺎﻡ ﺍﻟﻨ‪‬ﻜﺪ ﺑﲔ ﺍ‪‬ﺎﻫـﺪ ﺍﳊﻘﻴﻘـ ‪‬ﻲ‬
‫ﻭﺍﳌﻤﻮ‪‬ﻝ ﺍﳋﺒﻴﺚ ‪ -‬ﻟﺺ ﺑﻐﺪﺍﺩ ‪ -‬ﻭﺃﻣﺜﻠﺔ ﻫﺬﺍ ﻛﺜﲑﺓ ﺍﻟﻮﻗﻮﻉ ﻭﻋﺪﻳﺪﺓ ﻓﻤِﻦ ﺃﻓﻐﺎﻧـﺴﺘﺎﻥ ﺇﱃ ﻓﻠـﺴﻄﲔ ﺇﱃ‬
‫ﺍﻟﺒﻮﺳﻨﺔ ﻭﺍﳍﺮﺳﻚ ﺇﱃ ﺳﻮﺭﻳﺎ‪ ..‬ﺇﱃ‪ ..‬ﺇﱃ‪..‬‬
‫ﻱ ﺗﺘـﻮﻕ‬
‫ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ ﻛﺬﻟﻚ‪ :‬ﺇﺭﺿﺎﺀ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺘ‪‬ﺤﺘﻴ‪‬ﺔ ﺍﳌﺘﻤﻠﻤﻠﺔ‪ ،‬ﻓﺎﻹﻧﺴﺎﻥ ﺍﳌﺴﻠﻢ ﺍﻟﻔﻄﺮﻱ ﺍﻟـﺴﻮ ‪‬‬
‫ﻧﻔﺴﻪ ﻓﻄﺮ‪‬ﻳﹰﺎ ﺇﱃ ﺍﳉﻬﺎﺩ‪ ،‬ﻭﺇﱃ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﻣﻮﺍﻃﻦ ﺍﻟﻌﺒﻮﺩﻳ‪‬ﺔ ﷲ ﺿ ‪‬ﺪ ﺍﻟﻜﻔﺮ ﲜﻤﻴﻊ ﺻﻨﻮﻓﻪ ﻭﺃﺷﻜﺎﻟﻪ‪ ،‬ﻓﻤـﻦ‬
‫ﺃﺟﻞ ﺗﻔﺮﻳﻎ ﻫﺬﺍ ﺍﳌِﺮﺟﻞ ﻣﻦ ﲞﺎﺭﻩ ﺍﻟﻐﺎﺿﺐ‪ ،‬ﻓﻼ ﺑ ‪‬ﺪ ﻣﻦ ﺑﻌﺾ ﺍﳌﻨﻔﹼﺴﺎﺕ ﻟﻠﺘ‪‬ﻔﺮﻳﻎ ﺍﻟﺬﹼﻛ ‪‬ﻲ ﺍﳋﺒﻴﺚ‪ ،‬ﻓﺘﺴﺎﺭﻉ‬
‫ﺍﳉﻤﺎﻋﺔ ﺇﱃ ﺗﺒﻨ‪‬ﻲ ﺃﻋﻤﺎﻝ ﺟﻬﺎﺩﻳ‪‬ﺔ ﻟﺘﻘﻨﻊ ﺍﻟﻘﻴﺎﺩﺓ ﻗﻮﺍﻋﺪﻫﺎ ﺃﻧ‪‬ﻬﺎ ﱂ ﺗﻐﻴ‪‬ﺮ ﺍﻟﻄﹼﺮﻳﻖ‪ ،‬ﺃﻭ ﻟﺘﻌﺮﻳـﻒ ﻗﻮﺍﻋِـﺪﻫﺎ ﺃ ﹼﻥ‬
‫ﻫﻨﺎﻙ ﻓﺮﻗﹰﺎ ﺑﲔ ﻣﺎ ﻫﻮ ﻣﻌﻠﻦ ﻣﻦ ﺃﺟﻞ ﺍﻟﻐﻄﺎﺀ ﺍﻟﺴ‪‬ﻴﺎﺳﻲ‪ ،‬ﻭﺑﲔ ﻣﺎ ﻫﻮ ﳐﻔ ‪‬ﻲ ﺣﻘﻴﻘ ‪‬ﻲ() ‪.(٤‬‬
‫)‪ (٤‬ﺍﳉﻬﺎﺩ ﻭﺍﻻﺟﺘﻬﺎﺩ‪١٢٢-١٢١ :‬‬
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‫ﺛﺎﻟﺜﹸﺎ ‪-‬ﻣﻮﻗﻒ "ﻫﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ" ﻣﻦ ﻧﺸﺎﻃﺎﺕ ﺍ‪‬ﺎﻫﺪﻳﻦ‬
‫ﻛﺜﲑﺓ ﻫﻲ ﺻﻮﺭ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﳎﺎﻻﺗﻪ ﻭﺍﺳﻌﺔ ﺭﺣﺒﺔ‪ ،‬ﻭﻗﺪ ﻣﻀﻰ ﻣﻌﻨﺎ ﺗﻘﺮﻳﺮ ﺃﻥ ﺍﳍﻴﺌﺔ ﺗﺘـﺒﲎ‬
‫ﻭﺟﻮﺏ ﺍﳉﻬﺎﺩ ﻛﺤﻜﻢ ﺷﺮﻋﻲ‪ ،‬ﻭﻟﻜﻦ ﻣﺎ ﻫﻲ ﺻﻮﺭﺓ ﺍﳉﻬﺎﺩ ﺍﻟﱵ ﺗﺘﺒﻨﺎﻫﺎ ﺍﳍﻴﺌﺔ؟! ﻭﻣﺎ ﻫﻮ ﺣﻘﻴﻘﺔ ﻣﻮﻗﻔﻬـﺎ‬
‫ﻣﻦ ﻧﺸﺎﻃﺎﺕ ﺍ‪‬ﺎﻫﺪﻳﻦ؟!‬

‫‪١٦٦‬‬
 ‫‪١٦٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﻳﺘﻀﺢ ﻟﻨﺎ ﻣﻦ ﺧﻼﻝ ﺍﳋﻄﺎﺑﺎﺕ ﻭﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﻟﱵ ﺃﺻﺪﺭ‪‬ﺎ ﺍﳍﻴﺌﺔ ﻭﺍﻟﱵ ﻧﺪﺩﺕ ﻭﺃﺩﺍﻧﺖ ﺑﺎﻟﻌﺪﻳـﺪ‬
‫ﻣﻦ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﻨﻮﻋﻴﺔ ﺍﻟﱵ ﻗﺎﻡ ‪‬ﺎ ﺍ‪‬ﺎﻫﺪﻭﻥ ﺍﻷﺑﻄﺎﻝ‪.‬‬
‫ﺣﻴﺚ ﻗﺎﻝ ﺍﻟﻜﺘﻮﺭ ﳏﻤﺪ ﺑﺸﺎﺭ ﺍﻟﻔﻴﻀﻲ‪) :‬ﺃﺻﺪﺭﻧﺎ ﺃﻛﺜﺮ ﻣﻦ ‪ ٧‬ﺑﻴﺎﻧﺎﺕ‪ ،‬ﻗﻠﻨﺎ ﺃﻥ ﻗﺘـﻞ ﺭﺟـﺎﻝ ﺍﻟـﺸﺮﻃﺔ‬
‫ﻭﺍﳊﺮﺱ ﺍﻟﻮﻃﲏ ﻻ ﳚﻮﺯ ﺷﺮﻋﹰﺎ ﻣﺎ ﺩﺍﻣﺖ ﻫﺬﻩ ﺍﻷﺟﻬﺰﺓ ﺍﻟﺘﺰﻣﺖ ﺑﻮﺍﺟﺒﺎ‪‬ﺎ ﺍﻟﻮﻃﻨﻴﺔ ﻭﱂ ﲣﺮﺝ ﻋـﻦ ﺩﺍﺋـﺮﺓ‬
‫ﺍﻟﻌﻤﺎﻟﺔ ﻭﺍﻟﺘﺠﺴﺲ()‪.( ٥‬‬
‫)‪ (٥‬ﺑﺮﻧﺎﻣﺞ "ﻧﻘﻄﺔ ﻧﻈﺎﻡ" ﺑﺘﺎﺭﻳﺦ )‪.(٢٠٠٥/٣/٢٧‬‬
‫]ﻗﻮﻟﻪ؛ " ﻭﱂ ﲣﺮﺝ ﻋﻦ ﺩﺍﺋﺮﺓ ﺍﻟﻌﻤﺎﻟﺔ"‪ ،‬ﻟﻌﻠﻬﺎ ﺃﺭﺍﺩ ‪‬ﺎ؛ "ﻭﱂ ﲣﺮﺝ ﺇﱃ ﺩﺍﺋﺮﺓ ﺍﻟﻌﻤﺎﻟﺔ"[ ]ﺍﳌﻨﱪ[‪.‬‬
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‫ﻭﺟﻬﻞ ﻫﺬﺍ ﺍﻟﺼﻮﰲ ﺃﻥ ﺣﺮﻛﺎﺕ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ ﺗﻨﻈﺮ ﺇﱃ ﻣﻦ ﻳﺴﻤﻴﻬﻢ ﺑﺮﺟﺎﻝ ﺍﻟﺸﺮﻃﺔ ﻭﺍﳉﻴﺶ ﺃ‪‬ـﻢ‬
‫ﻋﺴﺎﻛﺮ ﻟﻠﺸﺮﻙ ﻭﺃﻧﺼﺎﺭ ﻟﻠﻄﺎﻏﻮﺕ‪ ،‬ﺳﻮﺍ ًﺀ ﻭﺟِﺪﻭﺍ ﳊﻤﺎﻳﺔ ﻗﻮﺍﺕ ﺍﻟﻜﺎﻓﺮ ﺍﶈﺘﻞ‪ ،‬ﺃﻭ ﳊﻤﺎﻳـﺔ ﺍﳊﻜﻮﻣـﺎﺕ‬
‫ﺍﻟﻄﺎﻏﻮﺗﻴﺔ ﺍﻟﻜﺎﻓﺮﺓ ﺍﳌﺮﺗﺪﺓ ﺍﻟﱵ ﲢﻜﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ‪ ،‬ﻭﺃ‪‬ﻢ ﻳﻘﺎﺗﻠﻮﻥ ﻭﻳﻘﺘﻠﻮﻥ ﺣﱴ ﺗﻜﻮﻥ ﻛﻠﻤﺔ ﺍﷲ ﻫﻲ‬
‫ﺍﻟﻌﻠﻴﺎ ﻭﻛﻠﻤﺔ ﺍﻟﻄﻮﺍﻏﻴﺖ ﻫﻲ ﺍﻟﺴﻔﻠﻰ‪.‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻗﺘﺎﺩﺓ‪) :‬ﺣﺮﻛﺎﺕ ﺍﳉﻬﺎﺩ ﺍﻟﺴ‪‬ﻠﻔ ‪‬ﻲ ﺗﻘﺎﺗﻞ ﰲ ﺑﻼﺩ ﺍﻟﺮﺩ‪‬ﺓ ﲢﺖ ﺭﺍﻳﺔ ﻭﺍﺿﺤﺔ‪ ،‬ﻭﻛـﺬﻟﻚ‬
‫ﻒ ﺭ ‪‬ﺩ ٍﺓ ﻭﻛﻔﺮ‪ ،‬ﻷﻧ‪‬ﻬﺎ ﺍﺟﺘﻤﻌﺖ‬
‫ﺗﺼﻒ ﺍﻟﻌﺪ ‪‬ﻭ ﻭﺻﻔﹰﺎ ﻭﺍﺿﺤﺎﹰ‪ ،‬ﻓﻬﻲ ﺗﺼﻒ ﻫﺬﻩ ﺍﻟﻄﹼﻮﺍﺋﻒ ﺍﳌﻌﺎﺩﻳﺔ ﺃﻧ‪‬ﻬﺎ ﻃﻮﺍﺋ ‪‬‬
‫ﺑﻘﻮ‪‬ﺓ ﻭﺷﻮﻛﺔ ﻋﻠﻰ ﺃﻣ ٍﺮ ﻣﻜﻔﹼﺮ‪ ،‬ﺃﲨﻌﺖ ﻋﻠﻰ ﻛﻔﺮﻩ ﻣﻠﹼﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻨﻮﻉ ﻗﺘﺎﻝ ﻫﺆﻻﺀ ﺍﳋﺼﻮﻡ‪ ،‬ﻭﺟﻨﺲ ﻫﺬﺍ‬
‫ﺍﻟﻘﺘﺎﻝ‪ ،‬ﺃﻧ‪‬ﻪ ﻗﺘﺎﻝ ﺍﳌﺮﺗﺪ‪‬ﻳﻦ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﺘﺎ ﹸﻝ ﻟﻪ ﺃﺣﻜﺎﻣﻪ ﺍﳋﺎﺻ‪‬ﺔ ﺍﻟﱵ ﲡﺘﻤﻊ ﻭﺗﻔﺘﺮﻕ ﻋﻦ ﻗﺘﺎﻝ ﺍﻟﻜﻔﹼﺎ ِﺭ ﺍﻷﺻﻠﻴﲔ‪،‬‬
‫ﻭﺣﲔ ﺗﻘﺎﺗﻞ ﻫﺬﻩ ﺍﻟﻄﹼﻮﺍﺋﻒ ﺍﻟﺴ‪‬ﻠﻔﻴ‪‬ﺔ ﺍ‪‬ﺎﻫﺪﺓ ﲢﺖ ﻫﺬﻩ ﺍﻟﺮ‪‬ﺍﻳﺔ‪ ،‬ﻓﺈﻧ‪‬ﻬﺎ ﻻ ﺗﻔﺮ‪‬ﻕ ﰲ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﺑﲔ ﻣﺮﺗـ ‪‬ﺪ ‪-‬‬
‫ﺩﻛﺘﺎﺗﻮﺭ ‪ -‬ﻣﺘﺴﻠﹼﻂ‪ ،‬ﻭﺑﲔ ﻣﺮﺗ ‪‬ﺪ – ﺩﳝﻘﺮﺍﻃ ‪‬ﻲ ‪ -‬ﺳِﻠﻤﻲ‪ ،‬ﻓﻬﻲ ﻻ ﺗﻔﺮ‪‬ﻕ ﺑﲔ ﻗﺘﺎﻝ ﻣﻌﻤ‪‬ﺮ ﺍﻟﻘﺬﺍﰲ‪ ،‬ﺍﳌﺮﺗـ ‪‬ﺪ‬
‫ﺍﻟﻈﹼﺎﱂ‪ ،‬ﻭﺑﲔ ﺣﺴﲏ ﻣﺒﺎﺭﻙ ‪ -‬ﻫﺬﺍ ﺇﺫﺍ ﺍﻋﺘﱪﻧﺎﻩ ﻗﺎﺋﺪﹰﺍ ﺩﳝﻘﺮﺍﻃﻴ‪‬ﺎ ‪ -‬ﻓﻜﻼﳘﺎ ﰲ ﻣﻨﻬﺞ ﻫـﺬﻩ ﺍﳉﻤﺎﻋـﺎﺕ‬
‫ﺍﻟﺴ‪‬ﻠﻔﻴ‪‬ﺔ ﺍ‪‬ﺎﻫﺪﺓ ﰲ ﺍﳊﻜﻢ ﺳﻮﺍﺀ‪ ،‬ﻭﺃﻧ‪‬ﻬﻤﺎ ﻣﺮﺗﺪ‪‬ﺍﻥ‪ ،‬ﻭﻟﻴﺲ ﳍﻤﺎ ﺇ ﹼﻻ ﺍﻟﺴ‪‬ﻴﻒ‪ ،‬ﻭﺑﺎﻟﺘ‪‬ﺎﱄ ﻻ ﺣﻮﺍﺭ‪ ،‬ﻭﻻ ﻫﺪﻧﺔ‪،‬‬
‫ﻭﻻ ﺃﻣﺎﻥ‪ ،‬ﻭﻻ ﻋﻘﻮﺩ‪ ،‬ﻷ ﹼﻥ ﻫﺬﻩ ﻫﻲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸ‪‬ﺮﻋﻴ‪‬ﺔ ﺍﳌﺴﺘﻘﺮ‪‬ﺓ ﰲ ﻗﺘﺎﻝ ﺍﳌﺮﺗﺪ‪‬ﻳﻦ‪ ...‬ﺍﳉﻤﺎﻋﺎﺕ ﺍﻟـﺴ‪‬ﻠﻔﻴ‪‬ﺔ‬
‫ﺍ‪‬ﺎﻫﺪﺓ ﺍﳌﻮﺣ‪‬ﺪﺓ ﻻ ﺗﺮﻯ ﻓﺮﻗﹰﺎ ﺑﲔ ﺷﺮﻃﺔ ﻋﺮﻓﺎﺕ ﲢﺖ ﺭﺍﻳﺔ ﻭﻗﻴﺎﺩﺓ ﻋﺮﻓﺎﺕ ﻭﺑـﲔ ﺍﳉـﻴﺶ ﺍﻟﻴﻬـﻮﺩﻱ‪،‬‬
‫ﻭﺷﺮﻃﺔ ﺍﻟﻴﻬﻮﺩ ﺇ ﹼﻻ ﻓﺮﻗﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻭﻫﻮ ﺃ ﹼﻥ ﻋﺮﻓﺎﺕ ﻭﺣﻜﻮﻣﺘﻪ ﻭﺷﺮﻃﺘﻪ ﺃﺷ ‪‬ﺪ ﻛﻔﺮﹰﺍ ﻓﻬﻢ ﺃﺷ ‪‬ﺪ ﺣﻜﻤـﹰﺎ ﻣـﻦ‬
‫ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻟﻜ ‪‬ﻦ ﻛﻼﳘﺎ ﻟﻪ ﺍﻟﻘﺘﻞ ﻭﺍﻟﻘﺘﺎﻝ‪ ،‬ﺃﻣ‪‬ﺎ ﲨﺎﻋﺎﺕ ﺍﻟﺒﺪﻋﺔ ﻭﺍﻟﻮﺻﻮﻟﻴ‪‬ﺔ ﳍﺎ ﺭﺃﻱ ﺁﺧﺮ() ‪.(٦‬‬
‫)‪ (٦‬ﺑﲔ ﻣﻨﻬﺠﲔ )‪(٦٧‬‬
‫ﻭﻧﺪﺩﺕ ﺍﳍﻴﺌﺔ ﻛﺬﻟﻚ ﲟﺎ ﻗﺎﻡ ﺑﻪ ﺑﻌﺾ ﺃﺳﻮﺩ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ ﻣﻦ ﻗﺘﻞ ﺭﺃﺱ ﺍﻟﺰﻧﺪﻗﺔ ﺍﻟﺮﺍﻓـﻀﻲ ﺍﳋﺒﻴـﺚ‬
‫"ﳏﻤﺪ ﺑﺎﻗﺮ ﺍﻟﺼﺪﺭ"‪ ،‬ﻓﺄﺻﺪﺭﺕ ﺑﻴﺎﻧﹰﺎ ﺟﺎﺀ ﻓﻴﻪ‪) :‬ﺑﻴﺎﻥ ﺭﻗﻢ "‪ "٥‬ﺣﻮﻝ ﺍﻏﺘﻴﺎﻝ ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﺑـﺎﻗﺮ ﺍﳊﻜـﻴﻢ‬
‫ﺭﺋﻴﺲ ﺍ‪‬ﻠﺲ ﺍﻷﻋﻠﻰ ﻟﻠﺜﻮﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ :‬ﺑﻜﻞ ﺃﺳﻰ ﻭﺃﺳﻒ ﺗﻠﻘﺖ "ﻫﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ" ﰲ ﺍﻟﻌﺮﺍﻕ ﻧﺒـﺄ‬
‫ﺍﻏﺘﻴﺎﻝ ﺍﳌﺮﺟﻊ ﺍﻟﺪﻳﲏ ﺁﻳﺔ ﺍﷲ ﲰﺎﺣﺔ ﺍﻟﺴﻴﺪ )!!( ﳏﻤﺪ ﺑﺎﻗﺮ ﺍﳊﻜﻴﻢ ﻭﻫﻲ ﺇﺫ ﺗﺴﺘﻨﻜﺮ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻹﺟﺮﺍﻣﻲ‬

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‫‪١٦٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺗﺴﺘﻬﺪﻑ ‪‬ﺎ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ ﻭﻣﺮﺍﺟﻌﻬﺎ ﻭﺭﻣﻮﺯﻫﺎ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻮﻃﻨﻴﺔ ﲡﺰﻡ ﺑﺄﻥ ﻫﺬﻩ‬
‫ﺍﻷﻋﻤﺎﻝ ﻻﻳﻘﺼﺪ ﻣﻨﻬﺎ ﺇﻻ ﺇﺛﺎﺭﺓ ﺍﻟﻔﻮﺿﻰ ﻭﺍﻹﺿﻄﺮﺍﺏ ﰲ ﻫﺬﺍ ﺍﻟﺒﻠﺪ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﻌﻤﻞ ﻓﻴﻪ ﺍﳌﺨﻠﺼﻮﻥ‬
‫ﻣﻦ ﺃﺑﻨﺎﺋﻪ ﳉﻤﻊ ﺍﻟﻜﻠﻤﺔ ﻭﺭﺹ ﺍﻟﺼﻒ ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﻔﱳ ﺍﻟﱵ ﻳﺆﺟﺠﻬﺎ ﺍﻷﺷﺮﺍﺭ ﻭﻳـﺴﺘﺜﻤﺮﻫﺎ ﺍﻷﻋـﺪﺍﺀ‬
‫ﺍﻟﺬﻳﻦ ﻻﻳﺮﻳﺪﻭﻥ ﺑﺎﻟﻌﺮﺍﻕ ﻭﺃﺑﻨﺎﺋﻪ ﺇﻻ ﺍﻟﺸﺮ‪ .‬ﺗﻐﻤﺪ ﺍﷲ ﺍﻟﻔﻘﻴﺪ ﺑﻌﻔﻮﻩ ﻭﻏﻔﺮﺍﻧﻪ )!!(‪ .‬ﻭﺇﻧـﺎ ﷲ ﻭﺇﻧـﺎ ﺇﻟﻴـﻪ‬
‫ﺭﺍﺟﻌﻮﻥ() ‪.(٧‬‬
‫)‪ (٧‬ﺑﻴﺎﻥ ﺭﻗﻢ )‪ (٥‬ﺻﺎﺩﺭ ﺑﺘﺎﺭﻳﺦ ‪٢٠٠٣/٨/٣٠‬ﻡ‪.‬‬
‫ﻭﻫﻞ ﳚﻬﻞ ﺣﺎﻝ ﺍﳌﻘﺒﻮﺭ ﺍﻟﺮﺍﻓﻀﻲ ﺍﳋﺒﻴﺚ ﳏﻤﺪ ﺑﺎﻗﺮ ﺍﳊﻜﻴﻢ ﺇﻻ ﻣﻦ ﺃﻋﻤﻰ ﺍﷲ ﺑﺼﲑﺗﻪ؟‪ ..‬ﻓﻬﻮ ﺭﺃﺱ ﻣـﻦ‬
‫ﺭﺅﻭﺱ ﺍﻟﺮﺍﻓﻀﺔ ﺍﻟﺬﻳﻦ ﻣﺎ ﻛﺎﻧﻮﺍ ﻟﻴﺄﻟﻮﺍ ﺟﻬﺪﺍ ﰲ ﺳﻮﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻋﻤﻮﻣﹰﺎ ﻭﺍ‪‬ﺎﻫﺪﻳﻦ ﻣﻨﻬﻢ ﻋﻠـﻰ ﺟﻬـﺔ‬
‫ﺍﳋﺼﻮﺹ ﺳﻮﺀ ﺍﻟﻌﺬﺍﺏ‪ ...‬ﻛﻴﻒ ﻻ ﻭﻫﻮ ﺫﻧﺐ ﺗﺎﺑﻊ ﻣﻄﻴﻊ ﻟﺪﻭﻟﺔ ﺍﻟﺮﻓﺾ ﺍﻟﺼﻔﻮﻱ‪ ،‬ﻭﻋﻤﻴﻞ ﻣﻦ ﺍﻟﻄـﺮﺍﺯ‬
‫ﺍﻷﻭﻝ ﻷﺳﻴﺎﺩﻩ ﺍﻻﻣﺮﻳﻜﺎﻥ؟‪ ..‬ﻭﳍﺬﺍ ﻛﺎﻥ ﻣﻦ ﺃﻭﻟﻴﺎﺕ ﻋﻤﻞ ﲨﺎﻋﺎﺕ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ ﻫﻮ ﻗﻄـﻊ ﺗﻠـﻚ‬
‫ﺍﻟﺮﺅﻭﺱ ﺍﻟﻌﻔﻨﺔ ﻛﻲ ﻻ ﺗﻨﻔﺚ ﲰﻮﻣﻬﺎ ﰲ ﺟﺴﺪ ﺍﻷﻣﺔ ﺍﳌﻤﺰﻕ‪.‬‬
‫ﻭﺃﺧﲑﺍﹰ؛ ﺟﺎﺀﺕ ﺗﺼﺮﳛﺎﺕ ﺣﺎﺭﺙ ﺍﻟﻀﺎﺭﻱ ﻣﻨﺪﺩﺓ ﲟﺨﺘﻠﻒ ﻧﺸﺎﻃﺎﺕ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺇﻻ ﻣﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﻣﻦ ﻗﺒﻴﻞ‬
‫ﻼ‬
‫ﻗﺘﻞ ﻗﻮﺍﺕ ﺍﻻﺣﺘﻼﻝ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﻣﺎ ﻋﺪﺍﻫﺎ ﻋﺪﻩ ﻣﻦ ﻗﺒﻴﻞ ﺍﻹﺭﻫﺎﺏ ﺍﻟﺬﻱ ﻳﺴﺘﺤﻖ ﺍﻹﺩﺍﻧﺔ ﻭﺍﻟﺘﻨﺪﻳﺪ‪ ،‬ﻭﺟﺎﻋ ﹰ‬
‫ﳍﺎ ﰲ ﺧﺎﻧﺔ ﻭﺍﺣﺪﺓ ﻣﻊ ﻧﺸﺎﻃﺎﺕ ﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﻟﻜﺎﻓﺮﺓ ﻭﺍﳌﺮﺗﺪﺓ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ ‪ -‬ﻣﺎ ﻣﻠﺨﺼﻪ ‪ -‬ﰲ ﺧﻄﺒﺔ ﺍﳉﻤﻌﺔ‬
‫ﺑﺘﺎﺭﻳﺦ ‪) :٢٠٠٥/٤/٩‬ﻫﻨﺎﻙ ﻋﺪﺓ ﺃﻧﻮﺍﻉ ﻟﻺﺭﻫﺎﺏ ﳓﻦ ﺿﺪﻩ‪ ،‬ﻭﳓﻦ ﻣﻊ ﻛﻞ ﻣﻌﺎﺩ ﻟﻺﺭﻫﺎﺏ ﺑﻜﻞ ﻣﻌﺎﻧﻴﻪ‬
‫ﻭﻛﻞ ﻣﺼﺎﺩﺭﻩ(‪.‬‬
‫ﻭﺃﻭﺿﺢ ﺃﻥ ﺍﻹﺭﻫﺎﺏ ﺍﻷﻭﻝ‪) :‬ﻫﻮ ﺇﺭﻫﺎﺏ ﻗﻮﺍﺕ ﺍﻻﺣﺘﻼﻝ ﺍﻟﱵ ﺗﻘﺘﻞ ﻭﺗﺒﻄﺶ ﻭﺗﺴﻔﻚ ﺍﻟﺪﻣﺎﺀ ﻭﺗـﺴﺮﻕ‬
‫ﺍﻻﻣﻮﺍﻝ ﻭ‪‬ﺪﻡ ﺍﻟﺒﻴﻮﺕ ﺑﻜﻞ ﻗﺴﻮﺓ ﰲ ﺍﻟﻠﻴﻞ ﻣﺴﺘﺨﺪﻣﺔ ﺍﻟﻄﺎﺋﺮﺍﺕ ﻭﺍﻟﺪﺑﺎﺑﺎﺕ‪ ،‬ﻣﺸﺪﺩﹰﺍ ﻋﻠﻲ ﺃﻥ ﺍﻹﺭﻫـﺎﺏ‬
‫ﺍﻷﻭﻝ ﻫﻮ ﺇﺭﻫﺎﺏ ﻗﻮﺍﺕ ﺍﻻﺣﺘﻼﻝ ﻭﻣﺎ ﻋﺪﺍﻩ ﻧﺎﺟﻢ ﻋﻨﻪ(‪.‬‬
‫ﻭﺃﺿﺎﻑ ﺃﻥ ﺍﻹﺭﻫﺎﺏ ﺍﻟﺜﺎﱐ‪) :‬ﻫﻮ ﺇﺭﻫﺎﺏ ﺍﻟﻘﻮﺓ ﺍﻟﱵ ﺗﺴﺘﺨﺪﻣﻬﺎ ﺍﳊﻜﻮﻣﺔ ﺍﳌﻮﻗﺘﺔ ﺍﳌﺴﺆﻭﻟﺔ ﻋـﻦ ﺍﻷﻣـﻦ‬
‫ﻗﺎﻧﻮﻧﻴﹰﺎ ﺣﻴﺚ ﺗﺴﺘﺨﺪﻡ ﻗﻮﻱ ﳐﺘﻠﻔﺔ ﺫﺍﺕ ﺩﻭﺍﻓﻊ ﻭﺭﻏﺒﺎﺕ ﻭﺟﻬﺎﺕ ﺃﻣﻨﻴﺔ ﳐﺘﻠﻔﺔ ﺗﻌﻤﻞ ﺑﺎﻟﻮﺷﺎﻳﺎﺕ ﻭﺍﳊﻘﺪ‬
‫ﻭﻳﻘﻮﻡ ‪‬ﺎ ﺭﺟﺎﻝ ﺍﳊﺮﺱ ﻭﺍﳉﻴﺶ‪ ،‬ﻳﺄﺧﺬﻭﻥ ﺍﻷﺳﺮ ﻭﺍﻟﻨﺎﺱ ﺇﱃ ﻣﻌﺘﻘﻼﺕ ﻻ ﻳﻌﻠﻤﻬﺎ ﺇﻻ ﺍﷲ(‪.‬‬
‫ﻭﺗﺎﺑﻊ‪) :‬ﺇﻥ ﺍﻻﺭﻫﺎﺏ ﺍﻟﺜﺎﻟﺚ ﻳﺄﰐ ﻣﻦ ﺍﻟﻘﻮﻱ ﺍﳊﺰﺑﻴﺔ ﺍﻟﺮﺋﻴﺴﻴﺔ ﺍﳌﺴﺘﺄﺛﺮﺓ ﺑﺎﳊﻜﻢ ﻭﻣﻴﻠﻴﺸﻴﺎ‪‬ﺎ ﺍﻟـﱵ ﺗﻌﺒـﺚ‬
‫ﺑﺄﻣﻦ ﺍﻟﻌﺮﺍﻕ ﰲ ﻭﺳﻂ ﺍﻟﻌﺮﺍﻕ ﻭﺟﻨﻮﺑﻪ(‪.‬‬
‫ﻭﺃﻛﺪ‪) :‬ﺇﻥ ﺍﻻﺭﻫﺎﺏ ﺍﻟﺮﺍﺑﻊ ﻫﻮ ﺇﺭﻫﺎﺏ ﳐﺎﺑﺮﺍﺕ ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﳍﺎ ﻣﺼﻠﺤﺔ ﰲ ﲤﺰﻳﻖ ﺍﻟﻌﺮﺍﻕ ﻭﺇﺑﻘﺎﺋﻪ ﺿـﻌﻴﻔﹰﺎ‬
‫ﻭﻣﺎ ﺃﻛﺜﺮﻫﺎ ﻭﰲ ﻣﻘﺪﻣﺘﻬﺎ ﺍﳌﻮﺳﺎﺩ ﺍﻻﺳﺮﺍﺋﻴﻠﻲ ﺍﳌﻮﺟﻮﺩ ﰲ ﺍﻟﺸﻤﺎﻝ ﻭﺍﻟﻮﺳﻂ ﻭﺍﳉﻨﻮﺏ(‪.‬‬
‫ﺃﻣﺎ ﺍﻻﺭﻫﺎﺏ ﺍﳋﺎﻣﺲ ﻓﻬﻮ ﺑﺮﺃﻱ ﺍﻟﻀﺎﺭﻱ ﺇﺭﻫﺎﺏ ﺍﻟﻘﻮﻯ ﺍﻟﱵ ﺗﺪﻋﻲ ﺍﳌﻘﺎﻭﻣﺔ‪ ،‬ﻭﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻣﻨـﻬﻢ‬
‫ﺑﺮﺍﺀ‪ ،‬ﻭﻗﺎﻝ‪) :‬ﳓﻦ ﺭﺍﻓﻀﻮﻥ ﺳﻠﻤﻴﹰﺎ ﻟﻼﺣﺘﻼﻝ ﻭﻧﺮﻓﺾ ﺍﻹﺭﻫﺎﺏ ﺑﺸﱴ ﻃﺮﻗﻪ ﻣﻦ ﻋﺪﻭ ﺃﻭ ﺻﺪﻳﻖ ﺧﺼﻮﺻﹰﺎ‬

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 ‫‪١٦٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻹﺭﻫﺎﺏ ﻳﺴﺘﻬﺪﻑ ﺍﻷﺑﺮﻳﺎﺀ ﻭﺍﳌﺆﺳﺴﺎﺕ ﻭﺍﳌﻨﺸﺂﺕ ﺍﻷﻣﻨﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴـﺔ ﻭﻳـﺴﺘﻬﺪﻑ ﻗـﺎﺩﺓ‬
‫ﺍﻟﻔﻜﺮ() ‪.(٨‬‬
‫)‪ (٨‬ﺧﻄﺒﺔ ﺍﳉﻤﻌﺔ ‪.٢٠٠٥/٤/٨‬‬
‫ﻓﻬﺬﺍ ﻫﻮ ﺍﳉﻬﺎﺩ ﺍﻟﺬﻱ ﻳﺰﻋﻢ ﺍﻟﺒﻌﺾ ﺃﻥ ﺍﳍﻴﺌﺔ ﺗﺆﻳﺪﻩ‪ ،‬ﻭﻟﻴﺘﻬﺎ ﺗﺸﺎﺭﻙ ﻓﻴﻤﺎ ﺗﺆﻳﺪ!!‬
‫ﺃﻣﺎ ﺃ‪‬ﺎ ﻻ ﺗﺸﺎﺭﻙ ﰲ ﺍﳉﻬﺎﺩ ﺑﻔﻌﻠﻬﺎ‪ ،‬ﻭﺗﻨﺘﻘﺪ ﻣﺎ ﻳﻘﻮﻡ ﺑﻪ ﺍ‪‬ﺎﻫﺪﻭﻥ ﳑﺎ ﻻ ﺗﺮﺿﺎﻩ ﺍﳍﻴﺌﺔ ﳎﺎﻣﻠـﺔ ﻷﻋـﺪﺍﺀ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ‪ ،‬ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻳﺮﺍﺩ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ ﺍﻟﱰﻭﻝ ﻭﺍﻟﺮﺿﻮﺥ ﳌﺎ ﻳﺼﺪﺭ ﻋﻦ ﺍﳍﻴﺌﺔ!! ﻻ‬
‫ﻼ ﲝﺎﻝ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺍﻟﺬﻳﻦ ﳍﻢ ﻗﻴﺎﺩﺍ‪‬ﻢ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻣﺮﺟﻌﻴﺎ‪‬ﻢ ﺍﻟﻌﻠﻤﻴﺔ ﻣﻦ ﺃﻫـﻞ‬
‫ﻳﻘﻮﻝ ﻫﺬﺍ ﺇﻻ ﻣﻦ ﻛﺎﻥ ﺟﺎﻫ ﹰ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ‪ ،‬ﻻ ﺃﻫﻞ ﺍﳋﻨﻮﻉ ﻭﺍﳋﻀﻮﻉ ﻣﻦ ﺍﳌﻌﻤﻤﲔ ﻭﺍﻻﺳﺘﻐﻼﻟﻴﲔ ﺍﻟﻨﻔﻌﻴﲔ‪.‬‬
‫ﻓﻬﺆﻻﺀ ﻟﻮ ﻗﺪﺭ ﻭﺟﻮﺩﻫﻢ ﰲ ﺻﻔﻮﻑ ﺍﳉﻬﺎﺩ ﳊﻖ ﻋﻠﻰ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺍﻟﺼﺎﺩﻗﲔ ﺇﺑﻌﺎﺩﻫﻢ ﻋﻦ ﺻﻔﻮﻓﻬﻢ‪ ،‬ﻓﻬـﻢ‬
‫ﻟﻮ ﺩﺧﻠﻮﺍ ﻻﺑﺘﻐﻮﺍ ﺍﻟﻔﺘﻨﺔ ﺑﲔ ﺻﻔﻮﻑ ﺍ‪‬ﺎﻫﺪﻳﻦ‪.‬‬
‫ﻁ ﻟﺘﺤﻘﻴﻖ ﺍﳉﻬﺎﺩ ﺍﻟﺴﻨ‪‬ﻲ‪ ،‬ﻭﻳﻘﻊ ﺍﻟﺘ‪‬ﻤـﺎﻳﺰ‬
‫ﻭﰲ ﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻗﺘﺎﺩﺓ ﺍﻟﻔﻠﺴﻄﻴﲏ‪) :‬ﺍﻟﺘ‪‬ﻤﺎﻳﺰ ﺷﺮ ﹲ‬
‫ﺑﺘﺤﻘﻴﻖ ﺣﻘﻴﻘﺘﻪ ﺍﳌﺘﻘﺪ‪‬ﻣﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺘ‪‬ﻨﻈﻴﻢ ﺍﳌﺘﻤﻴ‪‬ﺰ ﻭﺍﻟﺬﻱ ﻳﻌﻠﻦ ﺍﻓﺘﺮﺍﻗﻪ ﻋﻦ ﺍﻵﺧﺮﻳﻦ ﻭﺍﺧﺘﻼﻓﻪ ﻋﻨﻬﻢ ﻣـﻦ‬
‫ﺟﻬﺔ ﺍﻟﺸ‪‬ﻌﺎﺭ ﺍﳌﺨﺎﻟﻒ ﻓﻼ ﻳﻠﺘﺒﺲ ﻟﺪﻯ ﺍﻷﻓﺮﺍﺩ ﺗﺪﺍﺧﻞ ﺍﻟﺼ‪‬ﻮﺭﺗﲔ ﺑﲔ ﻫﺬﺍ ﺍﻟﺘ‪‬ﻨﻈـﻴﻢ ﻭﺑـﲔ ﻏـﲑﻩ ﻣـﻦ‬
‫ﺍﻟﺘ‪‬ﻨﻈﻴﻤﺎﺕ‪ ،‬ﻭﻋﻦ ﻃﺮﻳﻖ ﺗﻌﻤﻴﻢ ﺍﻟﻔﻬﻢ ﻟﺪﻯ ﺍﻷﻓﺮﺍﺩ ﻛﺬﻟﻚ ﲟﺨﺎﻟﻔﺔ ﺍﻵﺧﺮﻳﻦ ﻟﻠﺸ‪‬ﺮﻉ ﻭﺍﻟﻌﻘﻞ ﻭﺩﺧﻮﳍﻢ ﰲ‬
‫ﺩﺍﺋﺮﺓ ﺍﻟﺮ‪‬ﺃﻱ ﻭﺍﳍﻮﻯ ﺃﻭ ﺍﻟﺒﺪﻋﺔ ﺍﳌﻤﻘﻮﺗﺔ‪ ،‬ﻭﻫﺬﺍ ﻳﺘ ‪‬ﻢ ﻋﻦ ﻃﺮﻳﻖ ﻛﺸﻒ ﻭﺗﻌﺮﻳﺔ ﹸﻃﺮ‪‬ﻕ ﺍﻵﺧﺮﻳﻦ ﻣـﻦ ﺟﻬـﺔ‬
‫ﺃﺻﻮﻟﻴ‪‬ﺔ ﻋﻤﻴﻘﺔ ﻓﻼ ﻳﻜﻮﻥ ﺍﻟﺮ‪‬ﺟﻞ ﻣﻌﻚ ﰲ ﺍﻟﺘ‪‬ﻨﻈﻴﻢ ﻭﻫﻮ ﻳﺮﻗﺐ ﺇﺷﺎﺭﺍﺕ ﺍﳌﺸﺎﻳﺦ ﻭﻓﺘﺎﻭﻳﻬﻢ ﻣـﻦ ﺧـﺎﺭﺝ‬
‫ﻱ ﺗﻨﻈﻴﻢ ﻣﻦ ﺍﻟﺘ‪‬ﻨﻈﻴﻤـﺎﺕ‬ ‫ﺐ ﻟﻠﻘﻮ‪‬ﺓ ﻭﺍﻟﺮ‪‬ﻳﺢ ﻟﺪﻯ ﺃ ‪‬‬
‫ﺍﻟﺴ‪‬ﺮﺏ‪ ،‬ﻓﺈ ﹼﻥ ﻫﺬﺍ ﺍﻟﻨ‪‬ﻮﻉ ﻣﻦ ﺍﻟﺸ‪‬ﺒﺎﺏ ﺧﻄ ‪‬ﲑ ِﺟ ‪‬ﺪﹰﺍ ﻭﻣ‪‬ﺬ ِﻫ ‪‬‬
‫ﻱ ﻇﺮﻑ ﻣﻦ ﺍﻟﻈﹼﺮﻭﻑ‪.‬‬ ‫ﰲﺃ ‪‬‬
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‫ﺇﺫﺍ ﻓﻬﻤﻨﺎ ﻫﺬﺍ ﻭﺍﺳﺘﺒﺎﻥ ﻟﻨﺎ ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ﺑﺄ ﹼﻥ ﺍﻟﻌﻤﻞ ﺍﻟﺼ‪‬ﺤﻴﺢ ﻻ ﺑ ‪‬ﺪ ﺑﺄﻥ ﻳﻨﺸﺄ ﺑﻘﻨﺎﻋ ٍﺔ ﻋﻠﻤﻴ‪‬ﺔ ﻭﲟﺤ ‪‬ﺮ ٍ‬
‫ﻧﻔﺴ ‪‬ﻲ ﺻﺤﻴﺢ – ﺍﻟﺘ‪‬ﻤﺎﻳﺰ ‪ -‬ﻳﺘﺒﻴ‪‬ﻦ ﻟﻨﺎ ﻋﻤﻖ ﺍﳋﻄﺄ ﰲ ﻗﻮﻝ ﻣﻦ ﻳﻘﻮﻝ ﺑﺈﻣﻜﺎﻧﻴ‪‬ﺔ ﺍﺳﺘﺨﺪﺍﻡ ﻗﻮﺍﻋﺪ ﺍﻟﺘ‪‬ﻨﻈﻴﻤﺎﺕ‬
‫ﺍﻟﺒﺪﻋﻴ‪‬ﺔ ﻣﺎ ‪‬ﺩ ﹰﺓ ﻟﻠﺠﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ﻣﻊ ﺑﻘﺎﺋﻬﻢ ﰲ ﺗﻨﻈﻴﻤﺎ‪‬ﻢ ﲢﺖ ﺩﻋﻮﻯ ﺳﻼﻣﺔ ِﻓ ﹶﻄﺮِﻫﻢ ﻭﺍﺧﺘﻼﻓﻬﻢ‬
‫ﻋﻦ ﻗﺎﺩ‪‬ﻢ‪ ،‬ﺃﻱ ﺍﻟﺘ‪‬ﻔﺮﻳﻖ ﺑﲔ ﺍﻟﻘﻮﺍﻋﺪ ﻭﺍﻟﺸ‪‬ﻴﻮﺥ‪ ،‬ﺃﻭ ﺑﲔ ﺍﻟﺸ‪‬ﺒﺎﺏ ﺍﻟﺼ‪‬ﺎﱀ ﻭﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﺰﻣﲎ‪ ،‬ﻭﻫـﺬﺍ ﻳ‪‬ﻈﻬـﺮ‬
‫ﻛﺬﻟﻚ ﺧﻄﺄ ﻣﻦ ﻳﻘﻮﻝ ﺇ ﹼﻥ ﺍﳌﺸﻜﻠﺔ ﰲ ﻋﺪﻡ ﺍﳉﻬﺎﺩ ﻫﻲ ﻣﺸﻜﻠﺔ ﺍﻟﻘﺎﺩﺓ ﺍﻟﺰﻣﲎ ﻭﺍﳌـﺸﺎﻳﺦ ﺍﻷﺋﻤ‪‬ـﺔ ﻭﺃﻣ‪‬ـﺎ‬
‫ﺱ ﻭﻋﺪ ‪‬ﻡ ﲪﺎﺱ‪ ،‬ﺃﻭ ﺗـﺄﺟ‪‬ﺞ‬ ‫ﺍﻟﻘﻮﺍﻋﺪ ﻓﻬﻲ ﺻﺎﳊ ﹲﺔ ﻟﻠﺠﻬﺎﺩ ﻓﻬﺬﺍ ﺧﻄﺄ ﻛﺒﲑ ﻷ ﹼﻥ ﺍﻟﻘﻀﻴ‪‬ﺔ ﻟﻴﺴﺖ ﻗﻀﻴ‪‬ﺔ ﲪﺎ ٍ‬
‫ﺾ ﺍﻟﻨ‪‬ﻈﺮ‬
‫ﻋﻮﺍﻃﻒ ﻭﺳﻜﻮﻥ ﺃﺧﺮﻯ‪ ،‬ﺑﻞ ﺍﳌﺸﻜﻠﺔ ﺍﻷﻭﱃ ﻭﺍﻷﺧﲑﺓ ﰲ ﺍﻟﺘﺮﻛﻴﺒﺔ ﺍﻟﻌﻘﻠﻴ‪‬ﺔ ﻭﺍﻟﻌِﻠﻤﻴ‪‬ﺔ ﰲ ﺍﻟﻔﺮﺩ ﺑﻐ ‪‬‬
‫ﻼ ﺃﻡ ﺷﻴﺨﺎﹰ‪ ،‬ﻓﺘﺤﻠﻴﻞ ﻋﺪﻡ ﺟﻬﺎﺩ ﲨﺎﻋ ٍﺔ ﻣﺜﻞ ﺍﻹﺧـﻮﺍﻥ ﺍﳌـﺴﻠﻤﲔ‬ ‫ﻋﻦ ﻛﻮﻧﻪ ﻗﺎﺋﺪﹰﺍ ﺃﻭ ‪‬ﻣﻘﹸﻮﺩﺍﹰ‪ ،‬ﺷﺎ‪‬ﺑﹰﺎ ﺃﻡ ﻛﻬ ﹰ‬
‫ﻼ ﺃﻭ ﻋﺪﻡ ﺟﻬﺎﺩ ﺍﻟﺴ‪‬ﻠﻔﻴ‪‬ﺔ ﺍﳌﺰﻋﻮﻣﺔ ﺑﺴﺒﺐ ﻣﺸﺎﳜﻬﻢ ﻭﻛﺬﺍ ﺃﺻﺤﺎﺏ ﺍﻟﺼ‪‬ﻮﻓﻴ‪‬ﺔ‪ ،‬ﺧﻄﹲﺄ ﳏﺾ‬ ‫ﺑﺴﺒﺐ ﺍﻟﻘﺎﺩﺓ ﻣﺜ ﹰ‬
‫ﻓﻬﺆﻻﺀ ﰲ ﻫﺬﺍ ﺍﳉﻬﺎﺩ ‪ -‬ﻭﺃﻗﺼﺪ ﺟﻬﺎﺩ ﺍﳌﺮﺗﺪ‪‬ﻳﻦ ‪ -‬ﻟﻴﺴﻮﺍ ﻣﻘﺘﻨﻌﲔ ﺑﻪ ﻗﻨﺎﻋ ﹰﺔ ﻋﻠﻤ‪‬ﻴ ﹰﺔ ﰲ ﺃﺻﻞ ﺍﻟﻘﻀﻴ‪‬ﺔ‪ ،‬ﻓـﺈ ﹾﻥ‬

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 ‫‪١٧٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺣﺪﺙ ﺟﻬﺎ ‪‬ﺩ ﻣﻦ ﺑﻌﻀﻬﻢ ﺣﻴﻨﹰﺎ ﻓﺈﻧ‪‬ﻤﺎ ﻫﻮ ﻣﻦ ﺩﺍﻓﻊ ﺗﻮﺭﻳﻂ ﺍﻟﺼ‪‬ﻐﺎﺭ ﻟﻠﻜﺒﺎﺭ‪ ،‬ﺃﻭ ﺩﻓﻊ ﺍﻟ‪‬ﺘﻴ‪‬ﺎﺭ ﺃﻱ ﻣﺎ ﻳـﺴﻤ‪‬ﻰ‬
‫ﺑﻐﺮﻳﺰﺓ ﺍﻟﻘﻄﻴﻊ‪ ،‬ﻭﻫﺆﻻﺀ ﺳ‪‬ﺮﻋﺎﻥ ﻣﺎ ﻳﺆﻭﺑﻮﻥ ﺇﱃ ﻣﻮﺍﻗﻌﻬﻢ ﻭﺗﺒﺪﺃ ﻋﻤﻠﻴ‪‬ﺔ ﺍﳉﻠﺪ ﺍﳌﺸﻴﺨ ‪‬ﻲ ﻭﺍﻟﺘ‪‬ﻨﻈﻴﻤﻲ‪.‬‬
‫ﻧﻌﻢ ﻳ‪‬ﻤﻜﻦ ﻟﻸﻓﺮﺍﺩ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺃﻥ ﳜﺮﺟﻮﺍ ﻣﻦ ﺃﺳﺮ ﻗﺎﺩ‪‬ﻢ ﻭﻣﺸﺎﳜﻬﻢ‪ ،‬ﻟﻜﻦ ﺑﻌﺪ ﺃﻥ ﻳﺘﻤﻜﹼﻨﻮﺍ ﻋﻠﻤﻴ‪‬ـﹰﺎ ﻣـﻦ‬
‫ﺍﻛﺘﺸﺎﻑ ‪‬ﺎﻓﺖ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻌﻠﻤ ‪‬ﻲ ﻋﻨﺪ ﻣﺸﺎﳜﻬﻢ ﻭﻗﺎﺩ‪‬ﻢ ﻓﻴﺨﺮﺟﻮﺍ ﻋﻠﻴﻬﻢ ﻭﻋﻨﻬﻢ ﻭﺣﻴﻨﻬﺎ ﻳﺘﻤﻴ‪‬ﺰ ﺍﻟـﺸ‪‬ﺨﺺ‬
‫ﻭﻳ‪‬ﻤﻜﻦ ﺇﳊﺎﻗﻪ ﺑﺎﻟﺘ‪‬ﻨﻈﻴﻢ ﺍﳌﻤﻴ‪‬ﺰ‪ ،‬ﺃﻣ‪‬ﺎ ﺇﻥ ﺟﺎﺀ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻮﺭﻳﻂ ﻭﲢﺖ ﻏﺜﺎﺋﻴ‪‬ﺔ ﻏﺮﻳﺰﺓ ﺍﻟﻘﻄﻴﻊ ﻭﺩﻓﹾـ ِﻊ ﺍﻟﺘﻴ‪‬ـﺎﺭ‬
‫ﻓﺎﺭﻗﺐ ﰲ ﻛ ﹼﻞ ﳊﻈﺔ ﺳﻜﻮ ٍﻥ ﺛﻮﺭﺗﻪ ﻭﻋﻮﺩﺗﻪ ﺇﱃ ﻗﻮﺍﻋﺪﻩ ﺳﺎﳌﹰﺎ ﳏﻀ‪‬ﺮﹰﺍ ﻧﻔﺴﻪ ﻟﻠﻮﻗﻮﻑ ﺃﻣﺎﻡ ﻗﺎﺋﺪﻩ ﻭﺷـﻴﺨﻪ‬
‫ﻟﻴﻌﺘﺮﻑ ﻟﻪ ﺃﻧ‪‬ﻪ ﺍﻛﺘﺸﻒ ﺻﻮﺍﺏ ﻣﺎ ﻳﻘﻮﻟﻪ ﻭﺧﻄﺄ ﺃﻭﻟﺌﻚ ﺍﳌﺘﺴﺮ‪‬ﻋﲔ ﻭﺍﳌﺘﻬﻮ‪‬ﺭﻳﻦ‪.‬‬
‫ﻼ ﻳﻜﺘـﺸﻔﻮﺍ‬ ‫ﻫﺬﻩ ﻧﺼﻴﺤﺔ ﺃﺳﺠ‪‬ﻠﻬﺎ ﻫﻨﺎ‪ ،‬ﻭﻫﻲ ﺃﻣﺎﻧﺔ ﺃﺿﻌﻬﺎ ﰲ ﺃﻋﻨﺎﻕ ﺗﻨﻈﻴﻤﺎﺕ ﺍﳉﻬﺎﺩ ﺍﻟﺴﻨ‪‬ﻲ ﺍﻟﺴ‪‬ﻠﻔ ‪‬ﻲ ﻟﺌ ﹼ‬
‫ﺑﻌﺪ ﺣﲔ ﺃ ﹼﻥ ﻣﺎ ﻣﻌﻬﻢ ﻣِﻦ ﺭﺟﺎﻝ ﺇﻧ‪‬ﻤﺎ ﻫﻢ ﺷِﺒ ‪‬ﻪ ﺍ‪‬ﺎﻫﺪﻳﻦ ‪ -‬ﻭﺍﻟﺸ‪‬ﺒﻪ ﻫﻮ ﺻﻨﻢ ﻣﻦ ﳓﺎﺱ ﺗﺪﺧﻞ ﻓﻴﻪ ﺍﻟـﺮ‪‬ﻳﺢ‬
‫ﻓﻴﺼﻔﺮ ﻓﻴﻈ ‪‬ﻦ ﺍﳉﺎﻫﻞ ﺃﻧ‪‬ﻪ ﺷﺨﺺ ﺣﻘﻴﻘ ‪‬ﻲ ‪ -‬ﻭﻟﻴﺴﻮﺍ ﳎﺎﻫﺪﻳﻦ ﺣﻘﻴﻘﺔ() ‪.(٩‬‬
‫)‪ (٩‬ﺑﲔ ﻣﻨﻬﺠﲔ )‪(٩٥‬‬
‫ﻭﻟﻘﺪ ﺍﻋﺘﻤﺪﺕ ﺍﳍﻴﺌﺔ ﺃﺳﻠﻮﺑﹰﺎ ﺧﺒﻴﺜﹰﺎ ﰲ ﺍﺧﺘﺮﺍﻗﻬﺎ ﻟﺒﻌﺾ ﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﳉﻬﺎﺩﻳﺔ ﻋﻦ ﻃﺮﻳﻖ ﺑﻌﺾ ﺍﳌﻨﺘـﺴﺒﲔ ﺇﱃ‬
‫ﺍﻟﺴﻠﻔﻴﺔ ﰲ ﻋﻀﻮﻳﺘﻬﺎ ﻣﻦ ﺍﻟﺬﻳﻦ ﻗﺪ ﻭﺛﻖ ‪‬ﻢ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺴﻠﻔﻲ ﻓﺄﺧﺬﻭﺍ ﻳﺮﺟﻌﻮﻥ ﺇﻟﻴﻬﻢ ﰲ ﺑﻌـﺾ ﻣـﺴﺎﺋﻞ‬
‫ﺍﳉﻬﺎﺩ‪ ،‬ﻇﺎﻧﲔ ﺃ‪‬ﻢ ﻣﻦ ﻗﻴﺎﺩﺍﺕ ﺍﳉﻬﺎﺩ ﺍﻟﺬﻳﻦ ﻳﺮﺟﻊ ﺇﻟﻴﻬﻢ‪ .‬ﻭﻏﻔﻞ ﻫﺆﻻﺀ ﺍﻟﺸﺒﺎﺏ ﻋﻦ ﺃﻥ ﻫـﺆﻻﺀ ﻣـﻦ‬
‫ﺍﳋﻮﺍﻟﻒ ﺍﻟﻘﺎﻋﺪﻳﻦ ﺍﻟﺬﻳﻦ ﱂ ﻳﻌﺮﻑ ﻋﻨﻬﻢ ﺍ‪‬ﻢ ﺷﺎﺭﻛﻮﺍ ﺑﺄﻱ ﻋﻤﻠﻴﺔ ﺟﻬﺎﺩﻳﺔ‪ ،‬ﺑﻞ ﻏﺎﻳﺔ ﺟﻬﺪﻫﻢ ﻭﺟﻬﺎﺩﻫﻢ‬
‫ﻫﻮ ﺍﻟﻘﻮﻝ ﺍ‪‬ﺮﺩ ﻋﻦ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺍﻟﺬﻳﻦ ‪ -‬ﻭﻟﻸﺳﻒ ﺍﻟﺸﺪﻳﺪ ‪ -‬ﺍﺳﺘﻐﻠﻮﺍ ﻣﻦ ﻭﺛﻖ ‪‬ﻢ ﻟﻠﺘﺮﻭﻳﺞ ﻟﻠﻬﻴﺌﺔ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ‬
‫ﺟﻨﺎﺣﹰﺎ ﺳﻴﺎﺳﻴﹰﺎ ﻟﻠﺤﺮﻛﺎﺕ ﺍﳉﻬﺎﺩﻳﺔ ﰲ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻓﻨﺠﺤﻮﺍ ﰲ ﺍﺳﺘﻐﻼﻝ ﺳﻴﺎﺳﺔ ﺍﻟﺘﻮﺭﻳﻂ ﰲ ﲢﻘﻴﻖ ﻛـﺴﺐ‬
‫ﺷﻌﱯ ﻟﺪﻯ ﺑﻌﺾ ﺃﻓﺮﺍﺩ ﺍﳌﻘﺎﻭﻣﺔ ﻭﲨﺎﻋﺎ‪‬ﺎ‪ ،‬ﻏﺎﺿﲔ ﺍﻟﻄﺮﻑ ﻋﻦ ﻋﻤﺪ ﺃﻭ ﺟﻬﻞ ﲟﺪﻯ ﳐﺎﻟﻔﺔ ﺍﳍﻴﺌﺔ ﳊﻘﻴﻘﺔ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻭﺃﺳﻠﻮﺏ ﺍﻟﺘﻮﺭﻳﻂ ﻫﺬﺍ ﻗﺪ ﺣﺬﺭ ﻣﻨﻪ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻗﺘﺎﺩﺓ ﺍﻟﻔﻠﺴﻄﻴﲏ ﺑﻘﻮﻟﻪ‪) :‬ﻓﺎﻟﺬﻳﻦ ﻳﻌﺘﻤﺪﻭﻥ ﻋﻠﻰ ﻃﺮﻳﻘـﺔ‬
‫ﻱ ﻃﺮﻳﻘﺔ ﻣﻦ ﺍﻟﻄﹼﺮﻕ ﻏﲑ ﻃﺮﻳﻘﺔ ﺍﻻﻗﺘﻨﺎﻉ ﺇﱃ ﻋﻤ ٍﻞ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺇﻧ‪‬ﻤﺎ ﻳﺒﻌﺪﻭﻥ‬ ‫ﺍﻟﺘ‪‬ﻮﺭﻳﻂ ﺃﻭ ﺩﻓﻊ ﺍﻵﺧﺮﻳﻦ ﺑﺄ ‪‬‬
‫ﰲ ﺍﳌﺬﻫﺐ ﻭﻳﺘﻌﺎﻣﻠﻮﻥ ﻣﻊ ﺍﻟﻘﻀﻴ‪‬ﺔ ﺑﻐﲑ ﺍﻟﻄﹼﺮﻳﻘﺔ ﺍﻟﺴﻨﻨﻴ‪‬ﺔ ﰲ ﺇﻇﻬﺎﺭ ﺍﻟﻌﻤﻞ ﻭﺇﳚﺎﺩﻩ‪ ،‬ﻻ ﺑ ‪‬ﺪ ﻣﻦ ﺍﻻﻗﺘﻨﺎﻉ ﻭﻫﺬﺍ‬
‫ﻃﺮﻳﻘﻪ ﺇﱃ ﺍﻟﺪ‪‬ﻣﺎﻍ ﻭﺇﱃ ﺍﻟﻔﻜﺮ ﻋﻦ ﻃﺮﻳﻖ ﺍ‪‬ﺎﺩﻟﺔ ﺑﺎﳊﺴﲎ ﻭﻋﺮﺽ ﺍﻷﺩﻟﹼﺔ ﻭﺗﻜﺮﺍﺭ ﺫﻟﻚ ﻣﻊ ﺍﻋﺘﻤﺎﺩ ﻋﺎﻣـﻞ‬
‫ﺍﻟﺰ‪‬ﻣﻦ ﺣﺘ‪‬ﻰ ﳛﺼﻞ ﻗﺒﻮ ﹰﻻ ﻟﻠﻔﻜﺮﺓ ﻭﺍﻟﺪ‪‬ﻋﻮﺓ‪ ،‬ﻭﻻ ﺑ ‪‬ﺪ ﻣﻦ ﻭﺟﻮﺩ ﺍﻟﺪ‪‬ﺍﻓﻊ ﻟﺘﺤﻘﻴﻖ ﻫﺬﻩ ﺍﻟﻘﻨﺎﻋﺎﺕ ﻭﺫﻟﻚ ﻋـﻦ‬
‫ﺇﳚﺎﺩ ﺍﶈﺮ‪‬ﺿﺎﺕ ﺍﻟﻜﺎﻓﻴ ِﺔ ﻹﺛﺎﺭﺓ ﺍﻟﻨ‪‬ﻔﺲ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﻟﺘﺤﻘﻴﻖ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻮﻋﻆ ﻭﺍﻟﺘ‪‬ـﺬﻛﺮﺓ ﻭﺭﺑـﻂ‬
‫ﻧﻔﺴﻴ‪‬ﺔ ﺍﳌﺮﺀ ﲟﺤﺒ‪‬ﺔ ﲢﻘﻴﻖ ﺭﺿﺎﺀ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﲢﺼﻴﻞ ﺍﻟﺪ‪‬ﺍﺭ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﺈﺫﺍ ﺣﺼﻞ ﺍﻻﻃﻤﺌﻨﺎﻥ ﺍﻟﻨ‪‬ﻔﺴ ‪‬ﻲ‬
‫ﳍﺬﺍ ﺍﻟﻌﻤﻞ ﲢﺮ‪‬ﻛﺖ ﺍﻟﻨ‪‬ﻔﺲ ﳓﻮﻩ ﺑﺮﻏﺒ ٍﺔ ﺻﺎﺩﻗ ٍﺔ ﻓﻼ ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ ﻋﻨﺎ‪‬ﺎ ﻋﻦ ﺫﻟﻚ ﺇ ﹼﻻ ﺍﻟﺬﻱ ﻓﻄﺮﻫﺎ‪ ،‬ﻭﻫﻲ ﲝﺎﺟﺔ ﺇﱃ‬
‫ﺍﻟﺘ‪‬ﺬﻛﲑ ﻣﺮ‪‬ﺓ ﺑﻌﺪ ﻣﺮ‪‬ﺓ }ﻭﺫﻛﹼﺮ ﻓﺈ ﹼﻥ ﺍﻟﺬﹼﻛﺮﻯ ﺗﻨﻔﻊ ﺍﳌﺆﻣﻨﲔ{ ﻭﺫﻟﻚ ﻋﻦ ﻃﺮﻳﻖ ﺍﺳﺘﺜﺎﺭﺓ ﺍﻟﻘﻨﺎﻋﺎﺕ ﺑﻮﺿﻌﻬﺎ‬
‫ﰲ ﺟ ‪‬ﻮ ﺍﻟﺘ‪‬ﺄﺛﲑ ﺍﻟﻌﺎﻃﻔ ‪‬ﻲ ﻭﺍﻟﻨ‪‬ﻔﺴ ‪‬ﻲ‪.‬‬

‫‪١٧٠‬‬
 ‫‪١٧١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫‪‬ﺬﺍ ﳛﺼﻞ ﺍﻟﺘ‪‬ﻤﺎﻳﺰ ﻋﻦ ﺍﻵﺧﺮﻳﻦ ﻭﺑﻪ ﻓﻘﻂ ﻳﺘ ‪‬ﻢ ﺍﻟﺴ‪‬ﲑ ﳓﻮ ﺍﳍﺪﻑ ﺍﳌﻄﻠﻮﺏ ﻭﰲ ﺑﺎﺏ ﺍﳉﻬﺎﺩ ﻓﺈ ﹼﻥ ﻫﺬﻩ ﻫـﻲ‬
‫ﻑ‬
‫ﺍﻟﻄﹼﺮﻳﻘﺔ ﺍﻟﺴﻨﻨﻴ‪‬ﺔ ﻟﺘﺤﻘﻴﻘﻪ ﻭﻟﻴﺴﺖ ﺍﳌﺴﺄﻟﺔ ﻣﺴﺄﻟﺔ ﻋﻮﺍﻃﻒ ﺷﺒﺎﺏ ﺟﻴ‪‬ﺎﺷﺔ ﺳﺮﻋﺎﻥ ﻣﺎ ﺗﻨﺘﻜﺲ ﲢﺖ ﻇﺮﻭ ٍ‬
‫ﺟﺪﻳﺪ ٍﺓ ﻭﺃﺣﺪﺍﺙ ﻣﺘﻐﻴ‪‬ﺮﺓٍ‪ ،‬ﻓﺎﻟﻘﺎﺋﻠﻮﻥ ﺑﺄ ﹼﻥ ﺍﳉﻬﺎﺩ ﻫﻮ ‪‬ﻮ‪‬ﺭ ﻭﺍﻧﺪﻓﺎﻉ ﻭﲪﺎﺳﺔ ﺷﺒﺎﺏ ﻻ ﺧِﱪ ﹶﺓ ﳍﻢ ﰲ ﺍﳊﻴـﺎﺓ‬
‫ﻱ ﻏـﲑ ﺍﳌﺆﺻ‪‬ـﻞ‪ ،‬ﻭﲤﹼـﺖ‬ ‫ﻫﻢ ﻭﺍﳘﻮﻥ‪ ،‬ﻧﻌﻢ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺣﲔ ﻳﻜﻮﻥ ﺍﳉﻬﺎﺩ ﺩﺍﻓﻌﻪ ﻫﻮ ﺍﳊﻤﺎﺱ ﺍﻟﻔِﻄﺮ ‪‬‬
‫ﺍﻻﺳﺘﺠﺎﺑﺔ ﻟﻪ ﺩﻭﻥ ﺍﻟﻔﻬﻢ ﻟﻪ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﳌﻄﻠﻮﺏ ﻓﺈ ﹼﻥ ﻫﺬﻩ ﺍﳊﻤﺎﺳﺔ ﺳﺮﻋﺎﻥ ﻣﺎ ﺗﺰﻭﻝ ﺇﻣ‪‬ﺎ ﻟﻮﻗﻮﻉ ﺍﻟﺒﻼﺀ ﺃﻭ‬
‫ﲣﻠﹼﻒ ﺍﻟﻨ‪‬ﺼﺮ ﺃﻭ ﻛﺜﺮﺓ ﺍﳌﻌﻮ‪‬ﻗﺎﺕ ﰲ ﻃﺮﻳﻖ ﺍﳉﻬﺎﺩ‪.‬‬
‫ﺲ ﻋﻠﻤﻴ‪‬ﺔ ﻭﺍﺿﺤ ٍﺔ ﻭﻋﻨﺪﻫﺎ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﻛﺸﻒ ﻭﺩﺣـﺾ ﺗﻠﺒـﻴﺲ‬ ‫ﻫﺬﻩ ﺍﻟﻘﻨﺎﻋﺎﺕ ﺍﻟﻌﻘﻠﻴ‪‬ﺔ ﻭﺍﳌﺒﻨﻴ‪‬ﺔ ﻋﻠﻰ ﹸﺃ ‪‬ﺳ ٍ‬
‫ﺍﳋﺼﻮﻡ ﻭﺃﺧﻄﺎﺋﻬﻢ ﻣﻊ ﻧﻔﺴﻴ‪‬ﺔ ﳏﺮ‪‬ﺿﺔ ﻫﻲ ﺍﻟﱵ ﺗﺼﻨﻊ ﺍﻟﺘ‪‬ﻤﺎﻳﺰ ﰲ ﺍﻟﺸ‪‬ﺨﺺ ﺍ‪‬ﺎﻫﺪ ﻃﻮﻝ ﺣﻴﺎﺗﻪ ﻭﺗﺆﻣ‪‬ﻦ ﻟـﻪ‬
‫ﻋﺪﻡ ﺍﻻﻧﺘﻜﺎﺱ ﺑﺎﻟﻌﻮﺩﺓ ﺇﱃ ﺍﳉﻼﹼﺩﻳﻦ ﻣﻦ ﻗﺎﺩﺓ ﺗﻨﻈﻴﻤﺎﺕ ﺑﺪﻋﻴ‪‬ﺔ ﺃﻭ ﻣﺸﺎﻳﺦ ﻣﺸﻴﺨﺎﺕ ﻣﻌﻮ‪‬ﻗﺔ() ‪.(١٠‬‬
‫)‪ (١٠‬ﺑﲔ ﻣﻨﻬﺠﲔ )‪(٩٥‬‬
‫****************‬
‫ﺭﺍﺑﻌﹰﺎ ‪-‬ﻣﻮﻗﻒ "ﻫﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ" ﻣﻦ ﻗﻀﻴﺔ ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﺠ ‪‬ﻦ‬
‫ﺖ ﺍﹾﻟ ِ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﻫﻮ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻭﻫﻮ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺧﻠﻖ ﺍﳉﻦ ﻭﺍﻹﻧﺲ؛ } ‪‬ﻭ ‪‬ﻣﺎ ‪‬ﺧﹶﻠ ﹾﻘ ‪‬‬
‫ﻚ ﻣِﻦ ‪‬ﺭﺳ‪‬ﻮ ٍﻝ ِﺇﻟﱠﺎ ﻧ‪‬ﻮﺣِﻲ ِﺇﹶﻟﻴ‪‬ـ ِﻪ‬
‫ﺲ ِﺇﻟﱠﺎ ِﻟ‪‬ﻴ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ِﻥ{‪ ،‬ﻭﻫﻮ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺇﺭﺳﺎﻝ ﺍﻟﺮﺳﻞ؛ } ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ﻣِﻦ ﹶﻗ‪‬ﺒِﻠ ‪‬‬ ‫ﻭ‪‬ﺍﹾﻟﺈِﻧ ‪‬‬
‫ﹶﺃ‪‬ﻧ ‪‬ﻪ ﻟﹶﺎ ِﺇﹶﻟ ‪‬ﻪ ِﺇﻟﱠﺎ ﹶﺃﻧ‪‬ﺎ ﻓﹶﺎ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻭ ِﻥ{‪ ،‬ﻭﻷﺟﻠﻪ ﻗﺎﻣﺖ ﺳﻮﻕ ﺍﳊﺮﺏ ﻭﺍﳉﻬﺎﺩ؛ } ‪‬ﻭﻗﹶﺎِﺗﻠﹸﻮ ‪‬ﻫ ‪‬ﻢ ‪‬ﺣﺘ‪‬ـﻰ ﹶﻻ ‪‬ﺗﻜﹸـﻮ ﹶﻥ ِﻓ‪‬ﺘﻨ‪‬ـ ﹲﺔ‬
‫ﺼ ‪‬ﲑ{‪.‬‬ ‫‪‬ﻭ‪‬ﻳﻜﹸﻮ ﹶﻥ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ﹸﻛﱡﻠ ‪‬ﻪ ِﻟﻠﹼﻪ ﹶﻓِﺈﻥِ ﺍﻧ‪‬ﺘ ‪‬ﻬ ‪‬ﻮﹾﺍ ﹶﻓِﺈ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ِﺑﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ‪‬ﺑ ِ‬
‫ﺃﻣﺎ ﻣﻮﻗﻒ "ﻫﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ" ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﺍﳊﺴﺎﺳﺔ ﻓﻼ ﻳﻜﺎﺩ ﻳﻌﺮﻑ ﳍﺎ ﺃﺩﱏ ﺍﻫﺘﻤﺎﻡ ‪‬ﺬﺍ ﺍﳌﻄﻠﺐ‬
‫ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻓﻬﻲ ﻗﺪ ﺃﺻﺪﺭﺕ ﺇﱃ ﺗﺎﺭﻳﺦ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﳌﻘﺎﻝ ﻣﺎ ﻳﺮﺑﻮ ﻋﻠﻰ ﺍﳌﺌﺔ ﺑﻴﺎﻥ‪ ،‬ﻧﺪﺩﺕ ﻓﻴﻬﺎ ﺑﺎ‪‬ﺎﻫﺪﻳﻦ ﻭﻣﺎ‬
‫ﻳﻘﻮﻣﻮﻥ ﺑﻪ‪ ،‬ﻭﻧﺪﺩﺕ ﲟﺎ ﺗﻘﺘﺮﻓﻪ ﻗﻮﺍﺕ ﺍﻻﺣﺘﻼﻝ ﻣﻦ ﳎﺎﺯﺭ ﻭﺍﻧﺘﻬﺎﻛﺎﺕ‪ ،‬ﻭﻣﺎ ﺗﻘﻮﻡ ﺑﻪ ﺍﳊﻜﻮﻣﺔ ﺍﻟﻌﻤﻴﻠﺔ ﻣﻦ‬
‫ﺧﺮﻭﻗﺎﺕ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﱂ ﺗﺼﺪﺭ ﺑﻴﺎﻧﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻳﻨﺪﺩ ﺑﺎﻟﺸﺮﻙ ﺍﻟﺬﻱ ﻳﺸﺎﻉ ﰲ ﺃﺭﺽ ﺍﻟﺮﺍﻓﺪﻳﻦ‪ ،‬ﻭﱂ ﻧـﺴﻤﻊ ﳍـﺎ‬
‫ﺗﻨﺪﻳﺪﹰﺍ ﺃﻭ ﺍﺳﺘﻨﻜﺎﺭﺍ ﳌﺎ ﳚﺮﻱ ﻣﻦ ﺳﺐ ﻟﺼﺤﺎﺑﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﺯﻭﺍﺝ ﺍﻟﻨﱯ ﺻـﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪...‬‬
‫ﻭﻻ ﻏﺮﺍﺑﺔ ﻓﺎﻟﺒﺤﺚ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺸﺮﻙ ﻭﺍﻹﳝﺎﻥ ﻭﺍﻟﻜﻔﺮ‪ ،‬ﺑﻞ ﻭﺍﻟـﺴﻨﺔ ﻭﺍﻟﺒﺪﻋـﺔ؛ ﻟـﻴﺲ ﻣـﻦ‬
‫ﺻﻼﺣﻴﺎ‪‬ﺎ ﻭﺍﺧﺘﺼﺎﺻﺎ‪‬ﺎ‪ ،‬ﺑﻞ ﺃﻥ ﺍﳍﻴﺌﺔ ﻭﺍﻗﻌﺔ ﰲ ﲨﻠﺔ ﻣﻦ ﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﳌﻨﺎﻓﻴﺔ ﻟﺘﻮﺣﻴﺪ ﺍﷲ ﺗﻌﺎﱃ!!‬
‫ﻭﻣﻦ ﺫﻟﻚ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﻣﻮﻗﻒ "ﻫﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ" ﻣﻦ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﺍﻟﻨﻴﺎﺑﻴﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ‪:‬‬
‫ﺗﺘﺒﲎ ﺍﳍﻴﺌﺔ ﻣﺸﺮﻭﻋﻴﺔ ﺍﳌﻤﺎﺭﺳﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ‪ ،‬ﻟﻜﻨﻬﺎ ﺗﺮﻓﺾ ﺍﳌﺸﺎﺭﻛﺔ ﻓﻴﻬﺎ ﰲ ﺍﻟﻮﻗﺖ ﺍﳊﺎﱄ ﻷ‪‬ـﺎ ﲡـﺮﻱ‬
‫ﲝﺴﺐ ﺯﻋﻤﻬﺎ ﰲ ﻇﻞ ﺍﻻﺣﺘﻼﻝ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﺟﺎﺀ ﰲ ﺑﻴﺎﻥ ﺻﺎﺩﺭ ﻋﻦ ﺍﳍﻴﺌﺔ‪ ،‬ﺟﺎﺀ ﻓﻴﻪ‪) :‬ﺑﻴﺎﻥ ﺭﻗﻢ "‪ "١٤‬ﺣﻮﻝ ﻣﻮﺿﻮﻉ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ‪:‬‬

‫‪١٧١‬‬
‫‪١٧٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﳊﻤﺪ ﷲ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﻣﻦ ﻭﺍﻻﻩ‪ ...‬ﻭﺑﻌﺪ‬
‫ﻓﺈﻥ "ﻫﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ" ﰲ ﺍﻟﻌﺮﺍﻕ ﺗﺘﺎﺑﻊ ﺍﳉﺪﻝ ﺍﻟﺪﺍﺋﺮ ﺑﲔ ﺑﻌﺾ ﺍﻷﻃﺮﺍﻑ ﺍﻟﻌﺮﺍﻗﻴﺔ ﻭﻗﻮﺍﺕ ﺍﻻﺣـﺘﻼﻝ‬
‫ﺣﻮﻝ ﻣﺎ ﻳﺴﻤﻰ ﺑﻜﻴﻔﻴﺔ ﻧﻘﻞ ﺍﻟﺴﻠﻄﺔ ﺑﺎﻻﻧﺘﺨﺎﺏ ﺃﻡ ﺍﻟﺘﻌﻴﲔ‪.‬‬
‫ﻭﻋﻠﻴﻪ ﺗﻮﺩ ﺍﳍﻴﺌﺔ ﺃﻥ ﺗﺆﻛﺪ ﺃ‪‬ﺎ ﻣﻊ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﺇﺫﺍ ﺗﻮﺍﻓﺮﺕ ﳍﺎ ﺍﻟﻈﺮﻭﻑ ﻭﺍﻟﺸﺮﻭﻁ ﺍﳌﻮﺿـﻮﻋﻴﺔ ﻟـﻀﻤﺎﻥ‬
‫ﳒﺎﺣﻬﺎ ﻭﻧﺰﺍﻫﺘﻬﺎ ﻭﲤﺜﻴﻠﻬﺎ ﺍﻟﻌﺎﺩﻝ ﻟﻜﻞ ﻓﺌﺎﺕ ﺍﻟﺸﻌﺐ ﻭﻣﻜﻮﻧﺎﺗﻪ‪.‬‬
‫ﻏﲑ ﺃ‪‬ﺎ ﺗﺸﻚ ﰲ ﺗﻮﻓﺮ ﺍﻟﺸﺮﻭﻁ ﺍﻟﻼﺯﻣﺔ ﻟﺬﻟﻚ ﺍﻵﻥ‪ ،‬ﻷﺳﺒﺎﺏ ﺃﳘﻬﺎ ﺃﻥ ﺍﳍﻴﻤﻨﺔ ﺍﻟﻜﺎﻣﻠـﺔ ﻋﻠـﻰ ﺍﻟﺒﻠـﺪ‬
‫ﻟﺴﻠﻄﺎﺕ ﺍﻻﺣﺘﻼﻝ ﻭﻟﺪﻳﻬﺎ ﻣﻦ ﺍﻹﻣﻜﺎﻧﺎﺕ ﻭﺍﻷﺳﺎﻟﻴﺐ ﻣﺎ ﳝﻜﻨﻬﺎ ﻣﻦ ﺗﺴﻴﲑ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﳌﺼﺎﳊﻬﺎ ﺍﳋﺎﺻﺔ‪،‬‬
‫ﻭﺃﻥ ﻫﻨﺎﻙ ﺃﻃﺮﺍﻓﹰﺎ ﻭﻓﺌﺎﺕ ﺳﻴﺎﺳﻴﺔ ﺍﺳﺘﻔﺎﺩﺕ ﻣﻦ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺳﻠﻄﺎﺕ ﺍﻻﺣﺘﻼﻝ ﻭﲨﻌﺖ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻷﻭﺭﺍﻕ‬
‫ﺍﻟﱵ ﳝﻜﻦ ﳍﺎ ﺃﻥ ﺗﺴﺘﺨﺪﻣﻬﺎ ﰲ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﺍﳌﻘﺘﺮﺣﺔ ﻟﺘﻔﻮﺯ ﺑﻨﺘﺎﺋﺠﻬﺎ ﺇﻥ ﻫﻲ ﺃﺟﺮﻳﺖ‪ ،‬ﻭﺧﻼﺻﺔ ﺍﻟﻘـﻮﻝ‬
‫ﻓﺈﻥ ﺍﳍﻴﺌﺔ ﻻ ﺗﻌﻮﻝ ﻛﺜﲑﹰﺍ ﻻ ﻋﻠﻰ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﻭﻻ ﻋﻠﻰ ﻏﲑﻫﺎ ﻣﻦ ﺍﳌﺸﺎﺭﻳﻊ ﺍﳌﻄﺮﻭﺣﺔ ﻟﻨﻘﻞ ﺍﻟﺴﻠﻄﺔ ﻣﺎ ﺩﺍﻡ‬
‫ﺍﻻﺣﺘﻼﻝ ﻣﻮﺟﻮﺩﹰﺍ ﻭﻣﺎ ﺩﺍﻡ ﺍﻟﺸﻌﺐ ﻣﺴﻠﻮﺏ ﺍﻹﺭﺍﺩﺓ() ‪.(١١‬‬
‫)‪ (١١‬ﺑﻴﺎﻥ ﺭﻗﻢ )‪ (١٤‬ﰲ ﺗﺎﺭﻳﺦ‪ :‬ﻛﺎﻧﻮﻥ ﺍﻟﺜﺎﱐ ‪.٢٠٠٤/‬‬
‫ﻓﺎﳍﻴﺌﺔ ﺗﻨﻈﺮ ﺇﱃ ﻗﻀﻴﺔ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﻣﻦ ﻣﻨﻈﺎﺭ ﺳﻴﺎﺳﻲ ﲝﺖ‪ ،‬ﻭﻛﺄﻧﻪ ﻣﻦ ﺍﳌﺴﻠﻤﺎﺕ ﰲ ﺷـﺮﻉ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﻭﺩﻳﻨﻪ ﻫﻮ ﺟﻮﺍﺯ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﻟﻄﺎﻏﻮﺗﻴﺔ ﺍﻟﱵ ﺗﻌﻄﻲ ﻟﻠﺒﺸﺮ ﺣﻖ ﺍﻟﺘﺸﺮﻳﻊ ﻣـﻊ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ ،‬ﺑﻞ ﻣﻘﺪﻡ ﻋﻠﻰ ﻣﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻤﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﻨﻔﺬ ﺇﻻ ﺇﻥ ﻭﺍﻓﻖ ﻣﺮﺍﺩ ﺍﳌﺨﻠﻮﻗﲔ‪ ،‬ﻓﺎﻟﻨﻔﺎﺫ ﺇﳕـﺎ‬
‫ﳌﺮﺍﺩ ﺍﳌﺨﻠﻮﻗﲔ ﻻ ﳌﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ!!‬
‫ﻭﳍﺬﺍ ﻛﺎﻥ ﻣﻮﻗﻒ ﺣﺮﻛﺎﺕ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ ﻣﻦ ﻗﻀﻴﺔ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﻭﺍﺿﺢ ﺟﻠﻲ ﲤﺜﻞ ﲟﺎ ﺻﺪﺭ ﻋﻦ ﺷﻴﺦ‬
‫ﺍ‪‬ﺎﻫﺪﻳﻦ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ "ﺃﺳﺎﻣﺔ ﺑﻦ ﻻﺩﻥ" ﺣﻴﺚ ﻗﺎﻝ‪) :‬ﻭﺑﺎﻟﺘﺎﱄ ﻟﻮ ﻓﺮﺿﻨﺎ ﺟﺪﻻ ﺃﻥ ‪ %٩٠‬ﻣﻦ ﺍﻟﻘﻮﺍﻧﲔ‬
‫ﻭﺍﻷﺣﻜﺎﻡ ﻣﺼﺪﺭﻫﺎ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭ‪ %١٠‬ﻣﺼﺪﺭﻫﺎ ﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﺍﻟﻮﺿﻌﻴﺔ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺪﺳﺘﻮﺭ ﻳﻌﺘـﱪ‬
‫ﰲ ﻣﻴﺰﺍﻥ ﺍﻹﺳﻼﻡ ﺩﺳﺘﻮﺭﺍ ﻛﻔﺮﻳﹰﺎ‪ ...‬ﻭﺑﻨﺎﺀ ﻋﻠﻴﻪ ﻓﺈﻥ ﻛﻞ ﻣﻦ ﻳﺸﺎﺭﻙ ﰲ ﻫﺬﻩ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﻳﻜﻮﻥ ﻗﺪ ﻛﻔﺮ‬
‫ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺍﳊﺬﺭ ﻣﻦ ﺍﻟﺪﺟﺎﻟﲔ ﺍﻟﺬﻳﻦ ﻳﺘﻜﻠﻤﻮﻥ ﺑﺎﺳـﻢ ﺍﻷﺣـﺰﺍﺏ‬
‫ﻭﺍﳉﻤﺎﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻭﳛﺜﻮﻥ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﻫﺬﻩ ﺍﻟﺮﺩﺓ() ‪.(١٢‬‬
‫)‪ (١٢‬ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺼﻮﺗﻴﺔ ﻷﺳﺎﻣﺔ ﺑﻦ ﻻﺩﻥ ﰲ ﺗﺎﺭﻳﺦ )‪.(٢٠٠٤/١٢/٢٧‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻣﻮﻗﻒ ﺍﳍﻴﺌﺔ ﻣﻦ ﻗﻀﻴﺔ ﺍﻟﻮﻻﺀ ﻭﺍﻟﱪﺍﺀ‪:‬‬
‫ﺗﻌﺪ ﻗﻀﻴﺔ ﺍﻟﻮﻻﺀ ﻭﺍﻟﱪﺍﺀ‪ .‬ﻣﻦ ﺻﻮﺭ ﺍﻟﺘﺮﲨﺔ ﺍﻟﻌﻤﻠﻴﺔ ﻟﻘﻀﻴﺔ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ‪ .‬ﻓﻼ ﻳﺴﺘﻘﻴﻢ ﺗﻮﺣﻴـﺪ‬
‫ﺍﻟﻌﺒﺪ ﺇﻻ ﺑﺘﺤﻘﻴﻖ ﺍﻟﺘﻮﺣﻴﺪ ﻷﻫﻠﻪ‪ ،‬ﻭﺍﻟﱪﺍﺀ ﳑﻦ ﻧﻘﻀﻪ ﻭﺧﺎﻟﻔﻪ‪ .‬ﻭﻟـ "ﻫﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ" ﺍﻟﻌﺪﻳـﺪ ﻣـﻦ‬
‫ﺍﳌﻮﺍﻗﻒ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻏﻴﺎﺏ ﺍﳌﻔﻬﻮﻡ ﺍﻟﺸﺮﻋﻲ ﺍﻟﺼﺤﻴﺢ ﻟﻘﻀﻴﺔ ﺍﻟﻮﻻﺀ ﻭﺍﻟﱪﺍﺀ‪ ،‬ﻓﺘﺮﺍﻫﺎ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗﺘـﱪﺃ‬
‫ﻓﻴﻪ ﻣﻦ ﺻﻨﻴﻊ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺍﳌﺨﻠﺼﲔ ﻭﺗﺴﺘﻨﻜﺮ ﻣﺎ ﻳﻘﻮﻣﻮﻥ ﺑﻪ ﻣﻦ ﻋﻤﻠﻴﺎﺕ ﺟﻬﺎﺩﻳﺔ‪ ،‬ﺗﺮﺍﻫﺎ ﺗﺘﻮﱃ ﺍﻟﻨـﺼﺎﺭﻯ‬
‫ﻭﺗﺼﻔﻬﻢ ﺑﻮﺻﻒ ﺍﻷﺧﻮﺓ!!‬

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 ‫‪١٧٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺑﻴﺎﻥ ﺍﳍﻴﺌﺔ‪) :‬ﺑﻴﺎﻥ ﺭﻗﻢ "‪ "٥٠‬ﺣﻮﻝ ﺗﻔﺠﲑ ﺍﻟﻜﻨﺎﺋﺲ‪:‬‬
‫ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ‪ ...‬ﻭﺑﻌﺪ‪:‬‬
‫ﻓﻴﺒﺪﻭ ﺃﻧﻨﺎ ﺃﻣﺎﻡ ﻣﺴﻠﺴﻞ ﺟﺪﻳﺪ ﻣﻦ ﺍﶈﺎﻭﻻﺕ ﺍﻟﻴﺎﺋﺴﺔ ﻻﺳﺘﻬﺪﺍﻑ ﻭﺣﺪﺓ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﲤﺰﻳﻖ ﺻﻔﻮﻓﻪ‪ ،‬ﲡﻠـﻰ‬
‫ﻫﺬﻩ ﺍﳌﺮﺓ ﺑﺎﺳﺘﻬﺪﺍﻑ ﻣﻌﲎ ﺟﺪﻳﺪﹰﺍ ﻣﻦ ﻣﻌﺎﱐ ﺍﻷﺩﻳﺎﻥ‪ ،‬ﻓﺒﻌﺪ ﺃﻥ ﺍﺳﺘﻬﺪﻓﺖ ﻣﻦ ﻗﺒﻞ ﺍﳉﻮﺍﻣﻊ ﻭﺍﳊـﺴﻴﻨﻴﺎﺕ‬
‫ﺑﺎﻟﺘﻔﺠﲑ ﳌﺮﺍﺕ ﻋﺪﻳﺪﺓ‪ ،‬ﻃﺎﻟﻌﺘﻨﺎ ﺍﻷﺣﺪﺍﺙ ﺑﺎﺳﺘﻬﺪﺍﻑ ﺍﻟﻜﻨﺎﺋﺲ ﻫﺬﻩ ﺍﳌﺮﺓ‪ ،‬ﻋﱪ ﻋﻤﻠﻴﺎﺕ ﺗﻔﺠﲑ ﺧﺎﻟﻴﺔ ﻣﻦ‬
‫ﺍﳌﻌﺎﱐ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
‫ﺇﻥ ﺍﺳﺘﻬﺪﺍﻑ ﺩﻭﺭ ﺍﻟﻌﺒﺎﺩﺓ ﳍﺬﺍ ﺍﻟﻄﻴﻒ ﻣﻦ ﺃﺑﻨﺎﺀ ﺷﻌﺒﻨﺎ‪ ،‬ﻻ ﳝﻜﻦ ﻓﻬﻤﻪ ﻋﻠﻰ ﺃﻧﻪ ﻇﺎﻫﺮﺓ ﻋﺮﺍﻗﻴﺔ ﺃﺑﺪﺍﹰ‪ ،‬ﻓﻄﻴﻠﺔ‬
‫ﺍﻟﻘﺮﻭﻥ ﺍﻟﱵ ﻣﻀﺖ ﻣﻦ ﻋﻤﺮ ﺑﻠﺪﻧﺎ ﱂ ﺗﺆﺛﺮ ﻋﻦ ﺃﻫﻠﻪ ﺃﻓﻌﺎﻝ ﺇﺟﺮﺍﻣﻴﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‪ ،‬ﻭﺇﻥ ﺍﳍﻴﺌﺔ ﻟﺘﺮﻯ ﻋﻠـﻰ‬
‫ﻫﺬﻩ ﺍﳊﻮﺍﺩﺙ ﺑﺼﻤﺎﺕ ﳉﻬﺎﺕ ﺧﺎﺭﺟﻴﺔ ﻫﺪﻓﻬﺎ ﺇﻳﻘﺎﺩ ﺍﻟﻔﺘﻨﺔ ﺑﲔ ﺃﺑﻨﺎﺀ ﺍﻟﺸﻌﺐ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﺇﺑﻘﺎﺀ ﺍﻟﺒﻠـﺪ ﰲ‬
‫ﺣﺎﻝ ﻣﻦ ﺍﻟﻔﻮﺿﻰ ﳋﺪﻣﺔ ﻣﺼﺎﱀ ﺍﶈﺘﻞ ﰲ ﺍﻟﺒﻼﺩ‪.‬‬
‫ﺇﻥ "ﻫﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ" ﺇﺫ ﺗﺴﺘﻨﻜﺮ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻭﺗﺪﻳﻨﻪ ﺃﻳﹰﺎ ﻛﺎﻧﺖ ﺍﳉﻬﺔ ﺍﻟﱵ ﺗﻘﻒ ﻭﺭﺍﺀﻩ‪ ،‬ﻟﺘﺪﻋﻮ ﺇﺧﻮﺍﻧﻨﺎ‬
‫ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﻟﻮﻃﻦ ﺃﺭﺑﺎﺏ ﺍﻟﺪﻳﺎﻧﺔ ﺍﳌﺴﻴﺤﻴﺔ ﺇﱃ ﲢﻤﻞ ﺍﻟﺼﺪﻣﺔ ﻭﺿﺒﻂ ﺍﻟﻨﻔﺲ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ ﺇﺧﻮﺍ‪‬ﻢ ﻣﻦ ﻗﺒـﻞ‪،‬‬
‫ﻭﺍﻟﻌﻤﻞ ﻣﻌﹰﺎ ﻟﺘﻔﻮﻳﺖ ﺍﻟﻔﺮﺻﺔ ﻋﻠﻰ ﻣﻦ ﻳﺒﻐﻲ ﺍﻟﺸ ‪‬ﺮ ﺑﺎﻟﻮﻃﻦ ﻭﺃﻫﻠﻪ‪.‬‬
‫ﻭﺗﻘﺪﻡ ﺍﳍﻴﺌﺔ ﺗﻌﺎﺯﻳﻬﺎ ﺇﱃ ﺫﻭﻱ ﺍﻟﺬﻳﻦ ﻟﻘﻮﺍ ﺭ‪‬ﻢ ﻳﺸﻜﻮﻧﻪ ﻇﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻷﺧﻴﻪ ﺍﻹﻧﺴﺎﻥ‪ ...‬ﻭﺗﻘﺪﻡ ﺃﻣﻨﻴﺎ‪‬ـﺎ‬
‫ﺑﺎﻟﺸﻔﺎﺀ ﺍﻟﻌﺎﺟﻞ ﻟﻠﺠﺮﺣﻰ‪ .‬ﻭﺣﺴﺒﻨﺎ ﺍﷲ ﻭﻫﻮ ﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ() ‪.(١٣‬‬
‫)‪ (١٣‬ﺑﻴﺎﻥ ﺭﻗﻢ )‪ (٥٠‬ﺑﺘﺎﺭﻳﺦ ‪.٢٠٠٤/٨/٢‬‬
‫ﺾ‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻭِﻟﻴ‪‬ﺎﺀ ‪‬ﺑ ‪‬ﻌ ٍ‬
‫ﺨﺬﹸﻭﹾﺍ ﺍﹾﻟ‪‬ﻴﻬ‪‬ﻮ ‪‬ﺩ ﻭ‪‬ﺍﻟ‪‬ﻨﺼ‪‬ﺎ ‪‬ﺭﻯ ﹶﺃ ‪‬ﻭِﻟﻴ‪‬ﺎﺀ ‪‬ﺑ ‪‬ﻌ ‪‬‬‫ﻓﺄﻳﻦ ﻫﻢ ﻣﻦ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ }ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁﻣ‪‬ﻨ‪‬ﻮﹾﺍ ﹶﻻ ‪‬ﺗ‪‬ﺘ ِ‬
‫ﲔ{؟‬ ‫‪‬ﻭﻣ‪‬ﻦ ‪‬ﻳ‪‬ﺘ ‪‬ﻮﱠﻟﻬ‪‬ﻢ ﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﺇ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ‪‬ﻬﺪِﻱ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ‪‬ﻡ ﺍﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﻭﻣﻦ ﻣﻮﺍﻗﻔﻬﻢ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺳﻮﺀ ﺗﻄﺒﻴﻘﻬﻢ ﻟﻘﻀﻴﺔ ﺍﻟﻮﻻﺀ ﻭﺍﻟﱪﺍﺀ؛ ﻫﻮ ﻣﻮﻗﻔﻬﻢ ﻣﻦ ﺍﻟﺮﻭﺍﻓﺾ ﻋﺒـﺎﺩ ﺍﻷﺋﻤـﺔ‬
‫ﻭﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﺳﺪﻧﺔ ﺍﻟﻘﺒﻮﺭ ﻭﺍﻷﺿﺤﻴﺔ‪ ،‬ﺃﻋﺪﺍﺀ ﺻﺤﺎﺑﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺷﺎﲤﻲ ﺃﻫﻞ ﺑﻴـﺖ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﻴﺼﻔﻮ‪‬ﻢ ﺑﻮﺻﻒ ﺍﻷﺧﻮﺓ‪ ،‬ﻭﻳﺴﺘﻨﻜﺮﻭﻥ ﻣﺎ ﻗﺎﻡ ﺑﻪ ﺍ‪‬ﺎﻫﺪﻭﻥ‪ ،‬ﻣـﻦ ﺩﻭﻥ ﺃﻥ‬
‫ﻳﺘﻌﺮﺿﻮﺍ ﳌﺎ ﻳﻘﻮﻡ ﺑﻪ ﺃﻫﻞ ﺍﻟﺮﻓﺾ ﻣﻦ ﺍﻟﺸﺮﻙ ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﻟﺴﺐ ﻟﺼﺤﺎﺑﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ ﰲ ﻣﻨﺎﺳﺒﺎ‪‬ﻢ ﺍﻟﺒﺪﻋﻴﺔ ﺗﻠﻚ‪.‬‬
‫ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺑﻴﺎﻥ ﺍﳍﻴﺌﺔ‪) :‬ﺑﻴﺎﻥ ﺭﻗﻢ "‪ "٢٣‬ﺣﻮﻝ ﺍﻻﻋﺘﺪﺍﺀﺍﺕ ﺍﻵﲦﺔ ﰲ ﻛﺮﺑﻼﺀ ﻭﺍﻟﻜﺎﻇﻤﻴﺔ‪:‬‬
‫ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﻻ ﳛﻤﺪ ﻋﻠﻰ ﻣﻜﺮﻭﻩ ﺳﻮﺍﻩ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻋﻠﻰ ﺁﻟـﻪ ﻭﺃﺻـﺤﺎﺑﻪ‬
‫ﻭﻣﻦ ﻭﺍﻻﻩ‪ ...‬ﻭﺑﻌﺪ‪:‬‬
‫ﰲ ﺃﺳﻮﺀ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﻮﺣﻲ ﺑﻪ ﺍﻟﺸﻴﻄﺎﻥ ﳉﻨﻮﺩﻩ‪ ،‬ﻗﺎﻡ ﺷﺬﺍﺫ ﳑﻦ ﻓﻘﺪﻭﺍ ﻣﻌﺎﱐ ﺍﻹﻧﺴﺎﻧﻴﺔ )!!(‪ ،‬ﺑﺎﺳﺘﻬﺪﺍﻑ‬
‫ﺃﺑﻨﺎﺀ ﻭﻃﻨﻨﺎ ﻣﻦ ﺯﻭﺍﺭ ﺳﻴﺪﻧﺎ ﺍﳊﺴﲔ ﰲ ﻛﺮﺑﻼﺀ‪ ،‬ﻭﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ﺍﻟﻜﺎﻇﻢ ﰲ ﺑﻐﺪﺍﺩ‪ ،‬ﻭﻟﻌﻤﺮﻧﺎ ﻫﺬﺍ ﻣﺎ ﻛﻨـﺎ‬
‫ﳔﺸﺎﻩ‪ ،‬ﻭﻗﺪ ﺳﺒﻖ ﺃﻥ ﺣﺬﺭﻧﺎ ﻣﻦ ﻭﻗﻮﻋﻪ ﰲ ﻫﺬﻩ ﺍﻷﻣﻜﻨﺔ ﻭﻫﺬﺍ ﺍﻟﻴﻮﻡ ﰲ ﺑﻴﺎﻥ ﺳﺎﺑﻖ‪ ،‬ﻷﻥ ﺍﳌﺘﺎﺑﻊ ﺍﻟـﺪﻗﻴﻖ‬

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‫‪١٧٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻷﺣﺪﺍﺙ ﺍﻻﻏﺘﻴﺎﻻﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻻ ﳜﺎﳉﻪ ﺍﻟﺸﻚ ﰲ ﺃ‪‬ﺎ ﻣﺼﻤﻤﺔ ﺑﱪﺍﻋﺔ ﻹﺛﺎﺭﺓ ﺍﻟﻔﱳ ﺍﻟﻄﺎﺋﻔﻴﺔ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ‬
‫ﺍﻟﻌﺼﻴﺐ ﺍﻟﺬﻱ ﳝﺮ ﺑﻪ ﻗﻄﺮﻧﺎ‪.‬‬
‫ﺇﻧﻨﺎ ﻧﺸﻚ ﺃﻥ ﻳﻘﻮﻡ ‪‬ﺬﻩ ﺍﻷﺩﻭﺍﺭ ﻣﺴﻠﻤﻮﻥ‪ ،‬ﻷﻥ ﻣﻦ ﻳﺴﺘﻬﺪﻑ ﻫﺬﻩ ﺍﻷﻣﺎﻛﻦ ﺍﻟﻄـﺎﻫﺮﺓ‪ ،‬ﻭﻫـﺬﻩ ﺍﻷﺭﻭﺍﺡ‬
‫ﺍﻟﱪﻳﺌﺔ )!!(‪ ،‬ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ‪ ،‬ﻟﻴﺲ ﻣﻦ ﺍﻹﺳﻼﻡ ﰲ ﺷﻲﺀ )!!(‪ ،‬ﻭﻻ ﳝﻜﻦ ﳌﻔﺎﻫﻴﻢ ﺍﻹﺳﻼﻡ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﻗﺪ ﺧﺎﳉﺖ ﻗﻠﺒﻪ‪.‬‬
‫ﺇﻥ "ﻫﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ" ﺇﺫ ﺗﺸﺎﻃﺮ ﺇﺧﻮﺍﻧﻨﺎ ﺍﻟﺰﺍﺋﺮﻳﻦ ﺁﻻﻣﻬﻢ ﻭﻏﻀﺒﻬﻢ ﻭﺃﺣﺰﺍ‪‬ﻢ‪ ،‬ﻭﺗـﺮﻯ ﺃﻥ ﺍﳌـﺼﺎﺏ‬
‫ﻣﺼﺎﺏ ﺍﻟﻌﺮﺍﻗﻴﲔ ﲨﻴﻌﺎﹰ‪ ،‬ﺗﺪﻳﻦ ﻫﺬﻩ ﺍﳉﺮﺍﺋﻢ ﺍﻟﻨﻜﺮﺍﺀ‪ ،‬ﻭﺗﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻠﺤﻖ ﺑﻔﺎﻋﻠﻴـﻪ ﺍﳋـﺰﻱ ﻭﺍﻟﻌـﺎﺭ ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﻟﻌﺬﺍﺏ ﻭﺍﳉﺤﻴﻢ ﰲ ﺍﻵﺧﺮﺓ )!!!(‪ ،‬ﻭﲢﻤ‪‬ﻞ ‪ -‬ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ‪ -‬ﻗﻮﺍﺕ ﺍﻻﺣـﺘﻼﻝ ﺍﳌـﺴﺆﻭﻟﻴﺔ‬
‫ﺍﻟﻜﺎﻣﻠﺔ‪ ،‬ﺣﲔ ﻧﺴﻔﺖ ﻛﻞ ﻣﺆﺳﺴﺎﺕ ﺍﳊﻤﺎﻳﺔ ﺍﻟﻮﻃﻨﻴﺔ‪ ،‬ﻭﱂ ﺗﻒ ﺑﺎﻟﺘﺰﺍﻣﺎ‪‬ﺎ ﺍﻟﺪﻭﻟﻴﺔ ﻛﻘﻮﺓ ﳏﺘﻠـﺔ ﻟﺘـﻮﻓﲑ‬
‫ﺍﻷﻣﺎﻥ ﳍﺬﺍ ﺍﻟﺸﻌﺐ ﺍﳌﻈﻠﻮﻡ‪.‬‬
‫ﻭﺛﻘﺘﻨﺎ ﺑﺎﻟﺘﺎﱄ ﰲ ﺃﺑﻨﺎﺀ ﺷﻌﺒﻨﺎ ﻛﺒﲑﺓ ﺃﻻ ﻳﺴﻘﻄﻮﺍ ﰲ ﻣﱰﻟﻘﺎﺕ ﺍﻟﻔﱳ‪ ،‬ﻭﺃﻻ ﳜﺪﻋﻮﺍ ﲟﻜﺮ ﺍﻟﺸﻴﻄﺎﻥ‪.‬‬
‫ﺗﻐﻤﺪ ﺍﷲ ﺃﺑﻨﺎﺀﻧﺎ ﺍﻟﱪﺭﺓ ﳑﻦ ﻗﻀﻮﺍ ﳓﺒﻬﻢ ﰲ ﺗﻠﻚ ﺍﻷﻣﻜﻨﺔ ﺍﻟﻄﺎﻫﺮﺓ ﺑﺎﻟﺮﲪﺔ‪ ،‬ﻭﺍﺳﻜﻨﻬﻢ ﻓﺴﻴﺢ ﺟﻨﺎﺗﻪ )!!(‪،‬‬
‫ﻭﺃﳍﻢ ﺫﻭﻳﻬﻢ ﺍﻟﺼﱪ ﻭﺍﻟﺴﻠﻮﺍﻥ‪ .‬ﺇﻧﺎ ﷲ ﻭﺇﻧﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ() ‪.(١٤‬‬
‫)‪ (١٤‬ﺑﻴﺎﻥ ﺭﻗﻢ )‪ (٢٣‬ﺑﺘﺎﺭﻳﺦ ‪٢٠٠٤/٣/٢‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﻣﻮﻗﻒ ﺍﳍﻴﺌﺔ ﻣﻦ ﺍﳊﻜﻮﻣﺎﺕ ﺍﻟﻄﺎﻏﻮﺗﻴﺔ ﺍﳌﻨﺘﺨﺒﺔ ﻭﻓﻖ ﺍﻟﻨﻈﻢ ﺍﻟﺪﳝﻮﻗﺮﺍﻃﻴﺔ‪:‬‬
‫ﻼ ﻋﻦ ﻣﻮﺍﻻ‪‬ﺎ ﻷﺻـﺤﺎﺏ‬
‫ﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻥ ﻳﻨﺠﻢ ﻋﻦ ﺗﺒﲏ ﺍﳍﻴﺌﺔ ﳌﺸﺮﻭﻋﻴﺔ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﺍﻟﺪﳝﻮﻗﺮﺍﻃﻴﺔ‪ ،‬ﻓﻀ ﹰ‬
‫ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﻟﻜﻔﺮﻳﺔ ﻣﻦ ﺍﻟﺮﺍﻓﻀﺔ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﺃﻥ ﺗـﺮﻯ ﻣـﺸﺮﻭﻋﻴﺔ ﺍﳊﻜﻮﻣـﺎﺕ ﺍﳌﻨﺘﺨﺒـﺔ ﺑﺎﳌﻤﺎﺭﺳـﺔ‬
‫ﺍﻟﺪﳝﻮﻗﺮﺍﻃﻴﺔ‪ ..‬ﻭﳍﺬﺍ ﺗﺮﻯ ﺍﳍﻴﺌﺔ ﺃﻥ ﺍﳊﻜﻮﻣﺎﺕ ﺍﳌﻨﺘﺨﺒﺔ ﺗﺴﺘﻤﺪ ﺷﺮﻭﻋﻴﺘﻬﺎ ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺣﺠـﻢ ﻣـﺸﺎﺭﻛﺔ‬
‫ﺍﻟﺸﻌﺐ ﰲ ﺍﻧﺘﺨﺎ‪‬ﺎ‪ ،‬ﻻ ﻋﻠﻰ ﻣﻮﺍﻓﻘﺘﻬﺎ ﻟﻠﺸﺮﻉ ﺃﻭ ﳐﺎﻟﻔﺘﻬﺎ ﻟﻪ‪.‬‬
‫ﺣﻴﺚ ﺟﺎﺀ ﰲ ﺑﻴﺎﻥ ﺍﳍﻴﺌﺔ‪) :‬ﺑﻴﺎﻥ ﺭﻗﻢ "‪ "٨٦‬ﺣﻮﻝ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ‪:‬‬
‫ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﻭﺍﻻﻩ‪ ...‬ﻭﺑﻌﺪ‪:‬‬
‫ﻓﻌﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺣﺮﺻﻨﺎ ﻋﻠﻰ ﺃﻻ ﳜﻮﺽ ﺷﻌﺒﻨﺎ ﺍﻧﺘﺨﺎﺑﺎﺕ ﺟﺰﺋﻴﺔ ﻻ ﲣﺪﻡ ﺳﻮﻯ ﻣﺼﺎﱀ ﻗﻮﻯ ﺍﻻﺣـﺘﻼﻝ‪،‬‬
‫ﻓﺈﻥ ﻓﺌﺎﺕ ﻛﺜﲑﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﺸﻌﺐ ﻭﺑﺘﻌﺒﺌﺔ ﻣﻦ ﺭﺟﺎﻝ ﺩﻳﻦ ﻭﺳﻴﺎﺳﺔ ﺧﺎﺿﺖ ﻫﺬﻩ ﺍﻻﻧﺘﺨﺎﺑـﺎﺕ‪ ،‬ﻭﺑﻐـﺾ‬
‫ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﳌﺂﺧﺬ ﺍﳉﻤﺔ ﺍﻟﱵ ﺳﺠﻠﺖ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﺑﺮﻣﺘﻬﺎ ﻣﻦ ﺗﺰﻭﻳﺮ ﻭﺳﻮﺀ ﺇﻋﺪﺍﺩ ﻭﲢﻀﲑ ﻭﺍﺳـﺘﻔﺮﺍﺩ‬
‫ﺃﺻﺤﺎﺏ ﺍﳌﺼﻠﺤﺔ ﺑﺈﺩﺍﺭ‪‬ﺎ ﳑﺎ ﻳﻔﺘﺢ ﺑﺎﺏ ﺍﻟﺮﻳﺒﺔ ﺣﻮﳍﺎ ﻋﻠﻰ ﻣﺼﺮﺍﻋﻴﻪ ﰲ ﻫﺬﻩ ﺍﳉﻬﺔ ﺃﻭ ﺗﻠﻚ‪ ،‬ﻭﺑﻐﺾ ﺍﻟﻨﻈﺮ‬
‫ﻋﻦ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﺳﺘﺴﻔﺮ ﻋﻨﻬﺎ ﻭﺍﻻﺩﻋﺎﺀ ﲝﺠﻢ ﺍﳌﺸﺎﺭﻛﺔ ﻓﻴﻬﺎ‪ ،‬ﻓﺈﻧﻪ ﻣﻦ ﺍﳌﻬﻢ ﺍﻟﻘﻮﻝ؛ ﺇﻥ ﻫﺬﻩ ﺍﻻﻧﺘﺨﺎﺑـﺎﺕ‬
‫ﻧﺎﻗﺼﺔ ﺍﻟﺸﺮﻋﻴﺔ؛ ﻷﻥ ﺟﺰﺀﹰﺍ ﻛﺒﲑﹰﺍ ﻣﻦ ﻫﺬﺍ ﺍﻟﺸﻌﺐ ﳝﺜﻞ ﳐﺘﻠﻒ ﺍﻷﻃﻴﺎﻑ ﻭﺍﻷﺣﺰﺍﺏ ﻭﺍﻟﺘﻴﺎﺭﺍﺕ ﺫﺍﺕ ﺍﻟﺜﻘﻞ‬
‫ﰲ ﺍﻟﺴﺎﺣﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ ﻗﺎﻃﻌﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺃﻥ ﺍ‪‬ﻠﺲ ﺍﻟﻮﻃﲏ ﺍﻟﻘﺎﺩﻡ ﻭﺍﳊﻜﻮﻣﺔ ﺍﻟﱵ ﺳﺘﻨﺒﺜﻖ ﻋﻨﻪ‬

‫‪١٧٤‬‬
 ‫‪١٧٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻟﻦ ﳝﻠﻜﺎ ﻣﻦ ﺍﻟﺸﺮﻋﻴﺔ ﻣﺎ ﳝﻜﻨﻬﻤﺎ ﻣﻦ ﻛﺘﺎﺑﺔ ﺍﻟﺪﺳﺘﻮﺭ ﺍﻟﻘﺎﺩﻡ ﺃﻭ ﺇﺑﺮﺍﻡ ﺃﻳﺔ ﺍﺗﻔﺎﻗﺎﺕ ﺃﻣﻨﻴﺔ ﺃﻭ ﺍﻗﺘﺼﺎﺩﻳﺔ ﺃﻭ ﻏﲑ‬
‫ﺫﻟﻚ ﳑﺎ ﳝﺲ ﺍﻟﺼﺎﱀ ﺍﻟﻌﺎﻡ؛ ﻷ‪‬ﻤﺎ ﱂ ﳛﺼﻼ ﻋﻠﻰ ﺗﻔﻮﻳﺾ ﻛﺎﻣﻞ ﻣﻦ ﻛﻞ ﻓﺌﺎﺕ ﺍﻟﺸﻌﺐ‪.‬‬
‫ﻭﳓﻦ ﻧﻨﺒﻪ ﺍﻷﻣﻢ ﺍﳌﺘﺤﺪﺓ ﻭﺍ‪‬ﺘﻤﻊ ﺍﻟﺪﻭﱄ ﺇﱃ ﺧﻄﻮﺭﺓ ﺍﻟﺘﻮﺭﻁ ﰲ ﻣﻨﺢ ﻫﺬﻩ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ؛ ﻷﻥ ﻫﺬﺍ‬
‫ﺳﻴﻔﺘﺢ ﺑﺎﺑﹰﺎ ﻣﻦ ﺍﻟﺸﺮ ﺳﻴﻜﻮﻧﺎﻥ ﰲ ﻣﻘﺪﻣﺔ ﻣﻦ ﻳﺘﺤﻤﻞ ﺗﺒﻌﺎﺗﻪ‪.‬‬
‫ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻧﻨﺎ ﺳﻨﺤﺘﺮﻡ ﺧﻴﺎﺭ ﺍﻟﺬﻳﻦ ﺃﺩﻟﻮﺍ ﺑﺄﺻﻮﺍ‪‬ﻢ ﻣﻦ ﺃﺑﻨﺎﺀ ﺷﻌﺒﻨﺎ ﻭﺳﻨﻨﻈﺮ ﺇﱃ ﺍﳊﻜﻮﻣﺔ ﺍﻟﻘﺎﺩﻣـﺔ ‪ -‬ﺇﺫﺍ‬
‫ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﲨﻴﻊ ﺍﻷﻃﺮﺍﻑ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻻﻧﺘﺨﺎﺑﻴﺔ ‪ -‬ﻋﻠﻰ ﺃ‪‬ﺎ ﺣﻜﻮﻣﺔ ﺗـﺴﻴﲑ ﺃﻣـﻮﺭ ﳏـﺪﻭﺩﺓ‬
‫ﺍﻟﺼﻼﺣﻴﺎﺕ‪ ،‬ﻋﻠﻰ ﺃﻥ ﺗﺒﻘﻰ ﻗﺮﺍﺭﺍ‪‬ﺎ ﻗﺎﺑﻠﺔ ﻟﻠﻄﻌﻮﻥ؛ ﻷ‪‬ﺎ ﻻ ﲤﺘﻠﻚ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻜﺎﻓﻴﺔ ﻹﻣﻀﺎﺋﻬﺎ‪ ،‬ﻣﻊ ﺿﺮﻭﺭﺓ‬
‫ﺃﻥ ﻧﺴﺠﻞ ﻣﻼﺣﻈﺔ ﻣﻬﻤﺔ ﻟﻠﺬﻳﻦ ﺃﺧﺬﻭﺍ ﲞﻴﺎﺭ ﺍﻻﻧﺘﺨﺎﺏ ﻣﻦ ﺃﺑﻨﺎﺀ ﺷﻌﺒﻨﺎ ﺃﻧﻪ ﻟـﻴﺲ ﺍﳋﻴـﺎﺭ ﺍﻟـﺼﺎﺋﺐ‪.‬‬
‫ﻓﺎﻻﺣﺘﻼﻝ ﺳﻴﺒﻘﻰ ﺟﺎﲦﹰﺎ ﻋﻠﻰ ﺻﺪﻭﺭﻧﺎ ﻭﻟﻦ ﻳﺘﻐﲑ ﺍﳊﺎﻝ ﻛﺜﲑﹰﺍ ﻋﻤ‪‬ﺎ ﻫﻮ ﻋﻠﻴﻪ ﺯﻣـﻦ ﺍﳊﻜﻮﻣـﺔ ﺍﳌﺆﻗﺘـﺔ‪،‬‬
‫ﻭﺍﻟﺸﻮﺍﻫﺪ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺗﺼﺮﳛﺎﺕ ﺭﻣﻮﺯ ﺍﻻﺣﺘﻼﻝ ﻛﺜﲑﺓ ﺁﺧﺮﻫﺎ ﻗﻮﻝ ﺑﻌﻀﻬﻢ‪" :‬ﺇﻥ ﺍﻟﻮﺿﻊ ﺍﻷﻣـﲏ ﰲ‬
‫ﺍﻟﻌﺮﺍﻕ ﻳﻘﺘﻀﻲ ﺑﻘﺎﺋﻨﺎ ﻣﺪﺓ ﻃﻮﻳﻠﺔ"‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥ ﺍﻟﺪﻡ ﺍﻟﻌﺮﺍﻗﻲ ﺳﻴﺒﻘﻰ ﻧﺎﺯﻓﺎﹰ‪ ،‬ﻭﺃﻥ ﺍﻟﺘﺪﺧﻞ ﺍﻷﻣﺮﻳﻜـﻲ ﰲ‬
‫ﺍﻟﺸﺆﻭﻥ ﺍﻟﻌﺮﺍﻗﻴﺔ ﺳﻴﺒﻘﻰ ﻗﺎﺋﻤﹰﺎ ﻋﻠﻰ ﻗﺪﻡ ﻭﺳﺎﻕ‪.‬‬
‫ﻭﰲ ﻛﻞ ﺍﻷﺣﻮﺍﻝ ﻓﺈﻥ ﺍﻟﺸﻌﺐ ﺍﻟﻌﺮﺍﻗﻲ ﻛﻠﻪ ﻳﻨﺘﻈﺮ ﺍﻟﻔﺮﺻﺔ ﺍﳌﺆﺍﺗﻴﺔ ﳋﻮﺽ ﺍﻧﺘﺨﺎﺑﺎﺕ ﺷﺎﻣﻠﺔ ﺣﺮﺓ ﻭﻧﺰﻳﻬـﺔ‬
‫ﻭﻋﺎﺩﻟﺔ ﲢﻈﻰ ﺑﺎﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﻛﺘﺎﺑﺔ ﺩﺳﺘﻮﺭﻩ ﲟﻞﺀ ﺇﺭﺍﺩﺗﻪ ﺑﻌﺪ ﺯﻭﺍﻝ ﺍﻻﺣﺘﻼﻝ ﺑﺘﻮﻓﻴﻖ ﺍﷲ() ‪.(١٥‬‬
‫)‪ (١٥‬ﺑﻴﺎﻥ ﺭﻗﻢ )‪ (٨٦‬ﺍﻟﺼﺎﺩﺭ ﰲ ‪.٢٠٠٥/٢/٢‬‬
‫**************‬
‫ﺧﺎﻣﺴﹰﺎ ﻣﺴﺘﻘﺒﻞ ﺍﳍﻴﺌﺔ‬
‫ﺍﻟﻐﻴﺐ ﻫﻮ ﻣﻦ ﺧﺼﻮﺻﻴﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﺬﻱ ﻻ ﻳﺸﺮﻙ ﻓﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻏﲑﻩ ﺇﻻ ﻣﻦ ﺷﺎﺀ‪ ،‬ﻛﻤﺎ ﻗـﺎﻝ‪:‬‬
‫ﺠ‪‬ﺘﺒِﻲ ﻣِﻦ ‪‬ﺭ ‪‬ﺳِﻠ ِﻪ ﻣ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ{‪ ،‬ﻭﻟﻜﻦ ﻗﺪ ﻇﻬـﺮﺕ ﻣـﻦ‬
‫ﺐ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻳ ‪‬‬
‫} ‪‬ﻭﻣ‪‬ﺎ ﻛﹶﺎﻥﹶ ﺍﻟﹼﻠ ‪‬ﻪ ِﻟ‪‬ﻴ ﹾﻄِﻠ ‪‬ﻌ ﹸﻜ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻐ‪‬ﻴ ِ‬
‫"ﻫﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ" ﺑﻮﺍﺩﺭ ﻭﺇﺭﻫﺎﺻﺎﺕ ﺗﺪﻝ ﲟﺠﻤﻮﻋﻬﺎ ﻋﻠﻰ ﺃﻥ "ﻫﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ" ﺳﻴﻨﺘﻬﻲ ‪‬ـﺎ‬
‫ﺍﳌﻄﺎﻑ ﻛﻤﺎ ﺍﻧﺘﻬﻰ ﺑـ "ﺍﳊﺰﺏ ﺍﻹﺳﻼﻣﻲ" ﺑﺎﻟﺮﺿﻰ ﺑﺎﻟﻔﺘﺎﺕ ﺍﻟﺬﻱ ﻳﺮﻣﻴﻪ ﺍﻟﻜﺎﻓﺮ ﺍﶈﺘﻞ ﺑﻌﺪ ﻟﻌﻘﻪ ﻣﻦ ﻗﺒﻞ‬
‫ﺍﻟﺮﻭﺍﻓﺾ ﻭﺍﻟﻌﻠﻤﺎﻧﻴﲔ‪ .‬ﻭﻫﻮ ﺍﻟﺮﺿﻰ ﺑﺒﻀﻊ ﻣﻘﺎﻋﺪ ﰲ ﺍ‪‬ﻠﺲ ﺍﻟﻨﻴﺎﰊ ﺍﻟﻄﺎﻏﻮﰐ‪.‬‬
‫ﻓﻬﻢ ﻳﺆﻣﻨﻮﻥ ﲟﺸﺮﻭﻋﻴﺔ ﺍﻟﺪﺧﻮﻝ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍ‪‬ﺎﻟﺲ‪ ،‬ﻭﻳﻌﻠﻘﻮﻥ ﺩﺧﻮﳍﻢ ﻓﻴﻬـﺎ ﻋﻠـﻰ ﻭﺿـﻊ ﺟﺪﻭﻟـﺔ‬
‫ﻻﻧﺴﺤﺎﺏ ﻗﻮﺍﺕ ﺍﻻﺣﺘﻼﻝ‪ ،‬ﻭﻗﻮﺍﺕ ﺍﻻﺣﺘﻼﻝ ﺑﻌﻮﻥ ﺍﷲ ﺳﻮﻑ ﺗﻨﺴﺤﺐ ‪ -‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺑﺼﻮﺭﺓ ﻛﻠﻴـﺔ‪،‬‬
‫ﻓﺒﺼﻮﺭﺓ ﻋﺎﻣﺔ ‪ -‬ﲢﺖ ﻭﻃﺌﺔ ﺿﺮﺑﺎﺕ ﺍ‪‬ﺎﻫﺪﻳﻦ‪ ،‬ﻭﺗﺼﺮﳛﺎﺕ ﺍﻻﺣﺘﻼﻝ ﺍﻷﺧﲑﺓ ﻣﺸﻌﺮﺓ ﺑﻘﺮﺏ ﺍﻧـﺴﺤﺎﺏ‬
‫ﻫﺬﻩ ﺍﻟﻘﻮﺍﺕ‪ ،‬ﻭﺍﳍﻴﺌﺔ ﻋﻠﻰ ﻋﺎﺩ‪‬ﺎ ﺑﺎﻟﺘﺸﺒﻊ ﲟﺎ ﱂ ﺗﻌﻄﻪ ﺳﻮﻑ ﲢﺎﻭﻝ ﺗﻐﻄﻴﺔ ﻋﻮﺭﺓ ﻣـﺸﺎﺭﻛﺘﻬﺎ ﰲ ﻫـﺬﻩ‬
‫ﺍ‪‬ﺎﻟﺲ ﺑﺮﻓﻊ ﺷﻌﺎﺭ ﺃﻥ ﻗﻮﺍﺕ ﺍﻻﺣﺘﻼﻝ ﺍﻧﺴﺤﺐ ﻣﻦ ﺍﻟﻌﺮﺍﻕ ﺭﺿﻮﺧﹰﺎ ﳌﻄﺎﻟﺐ ﺍﳍﻴﺌﺔ ﻭﻧﺰﻭ ﹰﻻ ﻋﻨﺪ ﺭﻏﺒﺎ‪‬ـﺎ‬
‫ﲣﻮﻓﺎ ﻣﻦ ﺍﻟﺜﻘﻞ ﺍﳉﻤﺎﻫﲑﻱ ﺍﻟﺬﻱ ﺗﺪﻋﻲ ﺍﳍﻴﺌﺔ ﺍﻣﺘﻼﻛﺔ ﻭﺑﺎﻟﺘﻨﺴﻴﻖ ﻣﻊ ﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﳉﻬﺎﺩﻳﺔ ﺍﻟﱵ ﺗﺪﻋﻲ ﺍﳍﻴﺌـﺔ‬
‫ﺃ‪‬ﺎ ﲤﺜﻞ ﺍﳉﻨﺎﺡ ﺍﻟﺴﻴﺎﺳﻲ ﳍﺎ!‬

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‫‪١٧٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻛﻤﺎ ﺳﺒﻖ ﻭﺻﻨﻌﺖ ﰲ ﻣﺴﺄﻟﺔ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺣﻴﺚ ﻋﺰﺕ ﺍﻟﻔﻀﻞ ﰲ ﻋﺰﻭﻑ ﺍﻟﺴﻨﺔ ﺍﻟﻌـﺮﺏ ﻋـﻦ‬
‫ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﻫﺬﻩ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﺍﻟﻌﺰﻭﻑ ﺟﺎﺀ ﻧﺘﻴﺠﺔ ﻟﺘﻔﺎﻋﻞ ﺍﻟﻌﺮﺏ ﺍﻟـﺴﻨﺔ ﻣـﻊ ﺍﳍﻴﺌـﺔ‬
‫ﻭﺭﺿﻮﺧﻬﻢ ﳌﺎ ﺗﻄﻠﺒﻪ ﺍﳍﻴﺌﺔ ﻣﻨﻬﻢ‪ ،‬ﲟﺎ ﻳﱪﺯ ﺍﻟﺜﻘﻞ ﺍﻟﺬﻱ ﲤﺘﻠﻜﻪ ﺍﳍﻴﺌﻪ ﰲ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺴﲏ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﺍﻟﻮﺍﻗـﻊ ﺃﻥ‬
‫ﻋﺰﻭﻑ ﻣﻦ ﺍﻣﺘﻨﻊ ﻋﻦ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﻳﺮﺟﻊ ﺇﱃ ﺃﺣﺪ ﺃﻣﺮﻳﻦ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺍﻟﻘﻨﺎﻋﺔ ﺍﻟﻔﻜﺮﻳﺔ ﲝﺮﻣﺔ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﺍﻟﻨﻴﺎﺑﻴﺔ ﺍﻟﻄﺎﻏﻮﺗﻴﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻘﻨﺎﻋﺔ ﺟﺎﺀﺕ ﻧﺘﻴﺠـﺔ‬
‫ﻟﻠﺠﻬﻮﺩ ﺍﳉﺒﺎﺭﺓ ﺍﻟﱵ ﺑﺬﳍﺎ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺇﻳﻀﺎﺡ ﺣﻜﻢ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﻫﺬﻩ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﻭﻣـﺎ ﻳـﺸﺎﻛﻠﻬﺎ‬
‫ﻭﻳﺸﺎ‪‬ﻬﺎ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺍﳋﻮﻑ ﻣﻦ ﺃﻥ ﺗﻄﺎﻝ ﺳﻴﻮﻑ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻣﻦ ﻳﺸﺎﺭﻙ ﰲ ﺍﻻﺩﻻﺀ ﺑﺼﻮﺗﻪ ﰲ ﻫﺬﻩ ﺍﳌﻤﺎﺭﺳﺔ ﺍﻟﻜﻔﺮﻳـﺔ‪،‬‬
‫ﻻ ﺳﻴﻤﺎ ﺑﻌﺪ ﺇﻳﻀﺎﺡ ﺣﻜﻢ ﺍﳌﺸﺎﺭﻛﺔ ﻓﻴﻬﺎ‪ ،‬ﻭﺗﻮﺯﻳﻊ ﺍﳌﻨﺸﻮﺭﺍﺕ ﻭﺍﳌﻠﺼﻘﺎﺕ ﺍﶈﺬﺭﺓ ﻣﻦ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﻫﺬﻩ‬
‫ﺍﻻﻧﺘﺨﺎﺑﺎﺕ‪.‬‬
‫ﻓﺎﻟﻌﺮﺏ ﺍﻟﺴﻨﺔ ﺍﳌﻘﺎﻃﻌﻮﻥ ﻟﻼﻧﺘﺨﺎﺑﺎﺕ ﻗﺎﻃﻌﻮﻫﺎ ﻗﻨﺎﻋﺔ ﻟﺪﻯ ﺍﻟﺒﻌﺾ‪ .‬ﻭﺧﻮﻓﹰﺎ ﻟﺪﻯ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‪ ،‬ﻭﻟـﻴﺲ‬
‫ﻧﺰﻭ ﹰﻻ ﻋﻨﺪ ﺭﻏﺒﺔ ﺍﳍﻴﺌﺔ‪ ،‬ﻭﺍﻟﱵ ﺃﻧﺎ ﻋﻠﻰ ﻳﻘﲔ ﻟﻮﻻ ﻃﺮﻭﺣﺎﺕ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﻣﻮﻗﻔﻬﻢ ﻣﻦ ﻫـﺬﻩ ﺍﻻﻧﺘﺨﺎﺑـﺎﺕ‬
‫ﺍﳊﺎﺳﻢ ﻟﻜﺎﻧﺖ ﺍﳍﻴﺌﺔ ﻣﻦ ﺃﻭﺍﺋﻞ ﺍﻟﺪﺍﻋﲔ ﻟﻠﻤﺸﺎﺭﻛﺔ ﻓﻴﻬﺎ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺍﺳﺘﻐﻠﺖ ﺟﻬﺪ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﻭﻇﻔﺘـﻪ ﰲ‬
‫ﻛﺴﺐ ﺇﻋﻼﻣﻲ ﳍﺎ‪ ،‬ﻭﻣﺎ ﻋﻨﺪ ﺍﷲ ﺧﲑ ﻭﺃﺑﻘﻰ‪.‬‬
‫ﻭﰲ ﺍﻟﻘﺮﻳﺐ ﺍﻟﻌﺎﺟﻞ ﺳﻮﻑ ﺗﺼﻌﺪ ﺍﳍﻴﺌﺔ ﻣﻦ ﳍﺠﺘﻬﺎ ﰲ ﺍﻧﺘﻘﺎﺩ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﳉﻬﺎﺩﻳﺔ ﺍﻟﱵ ﻳﻘﻮﻡ ‪‬ﺎ ﺍ‪‬ﺎﻫﺪﻭﻥ‬
‫ﺿﺪ ﺍﻟﻜﻔﺎﺭ ﺍﻷﺻﻠﻴﲔ ﻭﺍﳌﺮﺗﺪﻳﻦ ﺍﳌﺎﺭﻗﲔ‪ ،‬ﻭﺑﻮﺍﺩﺭ ﻫﺬﺍ ﺍﻟﺘﺼﻌﻴﺪ ﺑﺪﺃﺕ ﻣﻼﳏﻪ ﻗﺒﻞ ﺑﺮﻫﺔ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﺳـﻮﺍﺀ‬
‫ﰲ ﺑﻴﺎﻧﺎﺕ ﺍﳍﻴﺌﺔ‪ ،‬ﺃﻭ ﰲ ﺍﻟﺘﺼﺮﳛﺎﺕ ﺍﻟﺼﺤﻔﻴﺔ ﺍﻟﱵ ﺗﺼﺪﺭ ﻋﻨﻬﺎ‪ ،‬ﺃﻭ ﰲ ﺧﻄﺐ ﺍﳉﻤﻌﺔ ﰲ ﺍﳌﺴﺎﺟﺪ ﺍﻟﱵ ﲤﺜﻞ‬
‫ﺍﳍﻴﺌﺔ‪ ..‬ﻭﺇﻥ ﻏﺪﹰﺍ ﻟﻨﺎﻇﺮﻩ ﻟﻘﺮﻳﺐ‪.‬‬
‫ﻭﺻﻠﻰ ﺍﷲ ﻭﺳﻠﻢ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺍﻟﻘﺎﺋﻢ ﺑﺬﺭﻭﺓ ﺳﻨﺎﻡ ﺍﻟﺪﻳﻦ‬
‫ﻭﻋﻠﻰ ﺻﺤﺎﺑﺘﻪ ﺍﻟﻐﺮ ﺍ‪‬ﺎﻫﺪﻳﻦ‬
‫ﻭﻣﻦ ﺳﺎﺭ ﻋﻠﻰ ﺧﻄﺎﻫﻢ ﻣﻦ ﺍﳌﻮﺣﺪﻳﻦ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‬
‫• ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ‪ -‬ﻣﻦ ﳝﺜﻞ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻌﺮﺍﻕ ؟؟‬
‫ﺇﻧﻪ ﺍﻟﺸﻴﺦ ﺃﺳﺎﻣﺔ ﺑﻦ ﻻﺩﻥ ﺣﻔﻈﻪ ﺍﷲ ﻭﻣﻦ ﻣﻌﻪ ﻷﻥ ﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ﻃﺮﺣﺘﻬﺎ ﺍﻟﻘﺎﻋﺪﺓ ﻟﻴـﺴﺖ ﻣﻮﺟـﻮﺩﺓ ﰲ‬
‫ﺍﻟﻌﺮﺍﻕ ﻭﻻ ﻏﲑﻩ‬
‫ﻛﻤﺎ ﺳﻨﺮﻯ‬
‫• ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ –ﻣﺎ ﻫﻮ ﺑﺮﻧﺎﻣﺞ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺇﺫﻥ ؟؟‬
‫ﻟﻴﺲ ﺑﺮﻧﺎﳎﻬﺎ ﻫﻮ ﻃﺮﺩ ﺍﶈﺘﻞ ﺍﻟﻐﺎﺯﻱ ﻓﻘﻂ ﻛﻤﺎ ﻫﻮ ﰲ ﺑﺮﺍﻣﺞ ﺍﻵﺧﺮﻳﻦ ﲟﺎ ﻓﻴﻬﻢ ﲪﺎﺱ ﻭﺍﳉﻬﺎﺩ ﺍﻹﺳﻼﻣﻲ‬
‫ﻭﻟﻴﺴﺖ ﺍﻟﻐﺎﻳﺔ ﺍﻟﺘﺨﻠﺺ ﻣﻦ ﻃﺎﻏﻮﺕ ﺻﻠﻴﱯ ﻭﺍﺳﺘﺒﺪﺍﻟﻪ ﺑﻄﺎﻏﻮﺕ ﻋﺮﰊ ﻣﺮﺗﺪ ﻓﺎﻟﻄﺎﻏﻮﺕ ﻫﻮ ﺍﻟﻄـﺎﻏﻮﺕ‬
‫ﺃﻳﻨﻤﺎ ﻛﺎﻥ ﻭﺃﻳﻨﻤﺎ ﺣﻞ‬

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 ‫‪١٧٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺕ ‪‬ﻭﻳ‪‬ـ ‪‬ﺆﻣِﻦ ﺑِﺎﻟﻠﹼـ ِﻪ ﹶﻓﻘﹶـ ِﺪ‬‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ }:‬ﹶﻻ ِﺇ ﹾﻛﺮ‪‬ﺍ ‪‬ﻩ ﻓِﻲ ﺍﻟﺪ‪‬ﻳ ِﻦ ﻗﹶﺪ ‪‬ﺗ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬ﺮ ‪‬ﺷ ‪‬ﺪ ِﻣ ‪‬ﻦ ﺍﹾﻟﻐ‪ ‬ﻲ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳ ﹾﻜ ﹸﻔ ‪‬ﺮ ﺑِﺎﻟﻄﱠﺎﻏﹸﻮ ِ‬
‫ﻚ ﺑِﺎﹾﻟ ‪‬ﻌ ‪‬ﺮ ‪‬ﻭ ِﺓ ﺍﹾﻟﻮ‪‬ﹾﺛ ﹶﻘ ‪‬ﻰ ﹶﻻ ﺍﻧ ِﻔﺼ‪‬ﺎ ‪‬ﻡ ﹶﻟﻬ‪‬ﺎ ﻭ‪‬ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﺳﻤِﻴ ‪‬ﻊ ‪‬ﻋﻠِﻴ ‪‬ﻢ{ )‪ (٢٥٦‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬ ‫ﺴ ‪‬‬
‫ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻤ ‪‬‬
‫ﻭ ﻷ‪‬ﻢ ﻗﺪ ﺗﻌﻠﻤﻮﺍ ﻣﻦ ﺍﻟﻮﺍﻗﻊ ﺍﳌﺮﻳﺮ ﻭﻣﻦ ﺍﻟﺸﺮﻉ ﺍﻟﺜﺎﺑﺖ ﺩﺭﻭﺳﺎ ﻛﺜﲑﺓ ﻓﻠﻦ ﻳﻠﺪﻏﻮﺍ ﻣﻦ ﺟﺤﺮ ﻣﺮﺗﲔ ﺑﺈﺫﻥ‬
‫ﺍﷲ‬
‫ﻭﺑﺮﻧﺎﳎﻬﻢ ﻳﺘﺠﻠﻰ ﻣﻦ ﺧﻼﻝ ﺍﳊﻘﺎﺋﻖ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬
‫‪ -١‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﷲ ﻭﻣﻦ ﺃﺟﻞ ﺇﻗﺎﻣﺔ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻷﺭﺽ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭﻗﹶﺎِﺗﻠﹸﻮ ‪‬ﻫ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻰ ﹶﻻ ‪‬ﺗﻜﹸﻮ ﹶﻥ ِﻓ‪‬ﺘ‪‬ﻨ ﹲﺔ ‪‬ﻭ‪‬ﻳﻜﹸﻮ ﹶﻥ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ﹸﻛﱡﻠ ‪‬ﻪ ِﻟﻠﹼﻪ ﹶﻓِﺈ ِﻥ ﺍﻧ‪‬ﺘ ‪‬ﻬ ‪‬ﻮﹾﺍ ﹶﻓِﺈ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ِﺑﻤ‪‬ـﺎ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸـﻮ ﹶﻥ‬
‫ﺼ ‪‬ﲑ{ )‪ (٣٩‬ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ‬ ‫‪‬ﺑ ِ‬
‫ﳋﺺ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺳﻴﺎﻕ ﺍﳉﻬﺎﺩ ﰲ ﺍﻹﺳﻼﻡ ﰲ " ﺯﺍﺩ ﺍﳌﻌﺎﺩ " ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺬﻱ ﻋﻘﺪﻩ ﺑﺎﺳﻢ ‪" :‬‬
‫ﻓﺼﻞ ﰲ ﺗﺮﺗﻴﺐ ﻫﺪﻳﻪ ﻣﻊ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﲔ ﻣﻦ ﺣﲔ ﺑﻌﺚ ﺇﱃ ﺣﲔ ﻟﻘﻲ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟـ ﱠﻞ " ‪ ) :‬ﺃﻭﻝ ﻣـﺎ‬
‫ﺃﻭﺣﻰ ﺑﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ‪ ،‬ﺃﻥ ﻳﻘﺮﺃ ﺑﺎﺳﻢ ﺭﺑﻪ ﺍﻟﺬﻱ ﺧﻠﻖ ‪ ،‬ﻭﺫﻟﻚ ﺃﻭﱃ ﻧﺒﻮﺗﻪ ‪ ،‬ﻓﺄﻣﺮﻩ ﺃﻥ ﻳﻘﺮﺃ ﰲ ﻧﻔـﺴﻪ "‬
‫ﻓﺄﻧﺬﺭ " ﻓﻨﺒﺄﻩ ﺑﻘﻮﻟﻪ ‪ " :‬ﺍﻗﺮﺃ " ﻭﺃﺭﺳﻠﻪ ﺑـ ‪ " :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﳌﺪﺛﺮ " ‪ ،‬ﰒ ﺃﻣﺮﻩ ﺃﻥ ﻳﻨﺬﺭ ﻋﺸﲑﺗﻪ ﺍﻷﻗـﺮﺑﲔ ‪ ،‬ﰒ‬
‫ﺃﻧﺬﺭ ﻗﻮﻣﻪ ‪ ،‬ﰒ ﺃﻧﺬﺭ ﻣﻦ ﺣﻮﳍﻢ ﻣﻦ ﺍﻟﻌﺮﺏ ‪ ،‬ﰒ ﺃﻧﺬﺭ ﺍﻟﻌﺮﺏ ﻗﺎﻃﺒﺔ ‪ ،‬ﰒ ﺃﻧﺬﺭ ﺍﻟﻌﺎﳌﲔ ‪ .‬ﻓﺄﻗﺎﻡ ﺑﻀﻊ ﻋﺸﺮﺓ‬
‫ﺳﻨﺔ ﺑﻌﺪ ﻧﺒﻮﺗﻪ ﻳﻨﺬﺭ ﺑﺎﻟﺪﻋﻮﺓ ﺑﻐﲑ ﻗﺘﺎﻝ ﻭﻻ ﺟﺰﻳﺔ ‪ ،‬ﻭﻳﺆﻣﺮ ﺑﺎﻟﻜﻒ ﻭﺍﻟـﺼﱪ ﻭﺍﻟـﺼﻔﺢ ‪ .‬ﰒ ﺃﺫﻥ ﻟـﻪ ﰲ‬
‫ﺍﳍﺠﺮﺓ ﻭﺃﺫﻥ ﻟﻪ ﰲ ﺍﻟﻘﺘﺎﻝ ‪ .‬ﰒ ﺃﻣﺮﻩ ﺃﻥ ﻳﻘﺎﺗﻞ ﻣﻦ ﻗﺎﺗﻠﻪ ‪ ،‬ﻭﻳﻜﻒ ﻋﻤﻦ ﺍﻋﺘﺰﻟﻪ ﻭﱂ ﻳﻘﺎﺗﻠﻪ ‪ ،‬ﰒ ﺃﻣﺮﻩ ﺑﻘﺘﺎﻝ‬
‫ﺍﳌﺸﺮﻛﲔ ﺣﱴ ﻳﻜﻮﻥ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﷲ ‪ ..‬ﰒ ﻛﺎﻥ ﺍﻟﻜﻔﺎﺭ ﻣﻌﻪ ﺑﻌﺪ ﺍﻷﻣﺮ ﺑﺎﳉﻬﺎﺩ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ‪ :‬ﺃﻫﻞ ﺻـﻠﺢ‬
‫ﻭﻫﺪﻧﺔ ‪ ،‬ﻭﺃﻫﻞ ﺣﺮﺏ ‪ ،‬ﻭﺃﻫﻞ ﺫﻣﺔ ‪ ..‬ﻓﺄﻣﺮ ﺑﺄﻥ ﻳﺘﻢ ﻷﻫﻞ ﺍﻟﻌﻬﺪ ﻭﺍﻟﺼﻠﺢ ﻋﻬﺪﻫﻢ ‪ ،‬ﻭﺃﻥ ﻳﻮﰱ ﳍﻢ ﺑﻪ ﻣـﺎ‬
‫ﺍﺳﺘﻘﺎﻣﻮﺍ ﻋﻠﻰ ﺍﻟﻌﻬﺪ ‪ ،‬ﻓﺈﻥ ﺧﺎﻑ ﻣﻨﻬﻢ ﺧﻴﺎﻧﺔ ﻧﺒﺬ ﺇﻟﻴﻬﻢ ﻋﻬﺪﻫﻢ ﻭﱂ ﻳﻘﺎﺗﻠﻬﻢ ﺣﱴ ﻳﻌﻠﻤﻬﻢ ﺑﻨﻘﺾ ﺍﻟﻌﻬﺪ‬
‫‪ ،‬ﻭﺃﻣﺮ ﺃﻥ ﻳﻘﺎﺗﻞ ﻣﻦ ﻧﻘﺾ ﻋﻬﺪﻩ ‪ ..‬ﻭﳌﺎ ﻧﺰﻟﺖ ﺳﻮﺭﺓ ﺑﺮﺍﺀﺓ ﻧﺰﻟﺖ ﺑﺒﻴﺎﻥ ﺣﻜﻢ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﻛﻠﻬﺎ ‪ :‬ﻓﺄﻣﺮ‬
‫ﺃﻥ ﻳﻘﺎﺗﻞ ﻋﺪﻭﻩ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺣﱴ ﻳﻌﻄﻮﺍ ﺍﳉﺰﻳﺔ ‪ ،‬ﺃﻭ ﻳﺪﺧﻠﻮﺍ ﰲ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﺃﻣﺮﻩ ﻓﻴﻬﺎ ﲜﻬﺎﺩ ﺍﻟﻜﻔﺎﺭ‬
‫ﻭﺍﳌﻨﺎﻓﻘﲔ ﻭﺍﻟﻐﻠﻈﺔ ﻋﻠﻴﻬﻢ ﻓﺠﺎﻫﺪ ﺍﻟﻜﻔﺎﺭ ﺑﺎﻟﺴﻴﻒ ﻭﺍﻟﺴﻨﺎﻥ ‪ .‬ﻭﺍﳌﻨﺎﻓﻘﲔ ﺑﺎﳊﺠﺔ ﻭﺍﻟﻠﺴﺎﻥ ‪ ،‬ﻭﺃﻣﺮﻩ ﻓﻴﻬـﺎ‬
‫ﺑﺎﻟﱪﺍﺀﺓ ﻣﻦ ﻋﻬﻮﺩ ﺍﻟﻜﻔﺎﺭ ﻭﻧﺒﺬ ﻋﻬﻮﺩﻫﻢ ﺇﻟﻴﻬﻢ ‪ ..‬ﻭﺟﻌﻞ ﺃﻫﻞ ﺍﻟﻌﻬﺪ ﰲ ﺫﻟﻚ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ‪ :‬ﻗﺴﻤﹰﺎ ﺃﻣـﺮﻩ‬
‫ﺑﻘﺘﺎﳍﻢ ‪ ،‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻧﻘﻀﻮﺍ ﻋﻬﺪﻩ ‪ ،‬ﻭﱂ ﻳﺴﺘﻘﻴﻤﻮﺍ ﻟﻪ ‪ ،‬ﻓﺤﺎﺭ‪‬ﻢ ﻭﻇﻬﺮ ﻋﻠﻴﻬﻢ ‪ .‬ﻭﻗﺴﻤﹰﺎ ﳍﻢ ﻋﻬﺪ ﻣﺆﻗﺖ‬
‫ﱂ ﻳﻨﻘﻀﻮﻩ ﻭﱂ ﻳﻈﺎﻫﺮﻭﺍ ﻋﻠﻴﻪ ‪ ،‬ﻓﺄﻣﺮﻩ ﺃﻥ ﻳﺘﻢ ﳍﻢ ﻋﻬﺪﻫﻢ ﺇﱃ ﻣﺪ‪‬ﻢ ‪ .‬ﻭﻗﺴﻤﹰﺎ ﱂ ﻳﻜﻦ ﳍـﻢ ﻋﻬـﺪ ﻭﱂ‬
‫ﳛﺎﺭﺑﻮﻩ ‪ ،‬ﺃﻭ ﻛﺎﻥ ﳍﻢ ﻋﻬﺪ ﻣﻄﻠﻖ ‪ ،‬ﻓﺄﻣﺮ ﺃﻥ ﻳﺆﺟﻠﻬﻢ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ‪ ،‬ﻓﺈﺫﺍ ﺍﻧﺴﻠﺨﺖ ﻗﺎﺗﻠـﻬﻢ ‪ ..‬ﻓﻘﺘـﻞ‬
‫ﺍﻟﻨﺎﻗﺾ ﻟﻌﻬﺪﻩ ‪ ،‬ﻭﺃﺟﻞ ﻣﻦ ﻻ ﻋﻬﺪ ﻟﻪ ﺃﻭ ﻟﻪ ﻋﻬﺪ ﻣﻄﻠﻖ ‪ ،‬ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ‪ ،‬ﻭﺃﻣﺮﻩ ﺃﻥ ﻳﺘﻢ ﻟﻠﻤـﻮﰲ ﺑﻌﻬـﺪﻩ‬
‫ﻋﻬﺪﻩ ﺇﱃ ﻣﺪﺗﻪ ‪ ،‬ﻓﺄﺳﻠﻢ ﻫﺆﻻﺀ ﻛﻠﻬﻢ ﻭﱂ ﻳﻘﻴﻤﻮﺍ ﻋﻠﻰ ﻛﻔﺮﻫﻢ ﺇﱃ ﻣﺪ‪‬ﻢ ‪ .‬ﻭﺿﺮﺏ ﻋﻠﻰ ﺃﻫـﻞ ﺍﻟﺬﻣـﺔ‬
‫ﺍﳉﺰﻳﺔ ‪ ..‬ﻓﺎﺳﺘﻘﺮ ﺃﻣﺮ ﺍﻟﻜﻔﺎﺭ ﻣﻌﻪ ﺑﻌﺪ ﻧﺰﻭﻝ ﺑﺮﺍﺀﺓ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ‪ :‬ﳏﺎﺭﺑﲔ ﻟﻪ ‪ ،‬ﻭﺃﻫﻞ ﻋﻬﺪ ‪ ،‬ﻭﺃﻫـﻞ‬
‫ﺫﻣﺔ ‪ ..‬ﰒ ﺁﻟﺖ ﺣﺎﻝ ﺃﻫﻞ ﺍﻟﻌﻬﺪ ﻭﺍﻟﺼﻠﺢ ﺇﱃ ﺍﻹﺳﻼﻡ ﻓﺼﺎﺭﻭﺍ ﻣﻌﻪ ﻗﺴﻤﲔ ‪ :‬ﳏﺎﺭﺑﲔ ‪ ،‬ﻭﺃﻫـﻞ ﺫﻣـﺔ ‪.‬‬
‫ﻭﺍﶈﺎﺭﺑﻮﻥ ﻟﻪ ﺧﺎﺋﻔﻮﻥ ﻣﻨﻪ ‪ ،‬ﻓﺼﺎﺭ ﺃﻫﻞ ﺍﻷﺭﺽ ﻣﻌﻪ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ‪ :‬ﻣﺴﻠﻢ ﻣﺆﻣﻦ ﺑﻪ ‪ ،‬ﻭﻣﺴﺎﱂ ﻟﻪ ﺁﻣـﻦ ‪،‬‬
‫ﻭﺧﺎﺋﻒ ﳏﺎﺭﺏ ‪ ..‬ﻭﺃﻣﺎ ﺳﲑﺗﻪ ﰲ ﺍﳌﻨﺎﻓﻘﲔ ﻓﺈﻧﻪ ﺃﻣﺮ ﺃﻥ ﻳﻘﺒﻞ ﻣﻨﻬﻢ ﻋﻼﻧﻴﺘﻬﻢ ‪ ،‬ﻭﻳﻜﻞ ﺳﺮﺍﺋﺮﻫﻢ ﺇﱃ ﺍﷲ ‪،‬‬
‫ﻭﺃﻥ ﳚﺎﻫﺪﻫﻢ ﺑﺎﻟﻌﻠﻢ ﻭﺍﳊﺠﺔ ‪ ،‬ﻭﺃﻣﺮ ﺃﻥ ﻳﻌﺮﺽ ﻋﻨﻬﻢ ‪ ،‬ﻭﻳﻐﻠﻆ ﻋﻠﻴﻬﻢ ‪ ،‬ﻭﺃﻥ ﻳﺒﻠﻎ ﺑـﺎﻟﻘﻮﻝ ﺍﻟﺒﻠﻴـﻎ ﺇﱃ‬
‫ﻧﻔﻮﺳﻬﻢ ‪ ،‬ﻭ‪‬ﻰ ﺃﻥ ﻳﺼﻠﻰ ﻋﻠﻴﻬﻢ ‪ ،‬ﻭﺃﻥ ﻳﻘﻮﻡ ﻋﻠﻰ ﻗﺒﻮﺭﻫﻢ ‪ ،‬ﻭﺃﺧﱪ ﺃﻧﻪ ﺇﻥ ﺍﺳﺘﻐﻔﺮ ﳍﻢ ﻓﻠﻦ ﻳﻐﻔﺮ ﺍﷲ ﳍﻢ‬
‫‪ ..‬ﻓﻬﺬﻩ ﺳﲑﺗﻪ ﰲ ﺃﻋﺪﺍﺋﻪ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﲔ ( ‪..‬‬
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 ‫‪١٧٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻠﺨﻴﺺ ﺍﳉﻴﺪ ﳌﺮﺍﺣﻞ ﺍﳉﻬﺎﺩ ﰲ ﺍﻹﺳﻼﻡ ﺗﺘﺠﻠﻰ ﲰﺎﺕ ﺃﺻﻴﻠﺔ ﻭﻋﻤﻴﻘﺔ ﰲ ﺍﳌﻨﻬﺞ ﺍﳊﺮﻛﻲ ﳍﺬﺍ‬
‫ﻼ ‪ ،‬ﻭﻟﻜﻨﻨﺎ ﻻ ﳕﻠﻚ ﻫﻨﺎ ﺇﻻ ﺃﻥ ﻧﺸﲑ ﺇﻟﻴﻬﺎ ﺇﺷﺎﺭﺍﺕ ﳎﻤﻠﺔ ‪:‬‬ ‫ﺍﻟﺪﻳﻦ ‪ ،‬ﺟﺪﻳﺮﺓ ﺑﺎﻟﻮﻗﻮﻑ ﺃﻣﺎﻣﻬﺎ ﻃﻮﻳ ﹰ‬
‫ﺍﻟﺴﻤﺔ ﺍﻷﻭﱃ ‪ :‬ﻫﻲ ﺍﻟﻮﺍﻗﻌﻴﺔ ﺍﳉﺪﻳﺔ ﰲ ﻣﻨﻬﺞ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ‪ ..‬ﻓﻬﻮ ﺣﺮﻛﺔ ﺗﻮﺍﺟﻪ ﻭﺍﻗﻌـﹰﺎ ﺑـﺸﺮﻳﹰﺎ ‪..‬‬
‫ﻭﺗﻮﺍﺟﻬﻪ ﺑﻮﺳﺎﺋﻞ ﻣﻜﺎﻓﺌﺔ ﻟﻮﺟﻮﺩﻩ ﺍﻟﻮﺍﻗﻌﻲ ‪ ..‬ﺇ‪‬ﺎ ﺗﻮﺍﺟﻪ ﺟﺎﻫﻠﻴﺔ ﺍﻋﺘﻘﺎﺩﻳﺔ ﺗﺼﻮﺭﻳﺔ ‪ ،‬ﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺃﻧﻈﻤـﺔ‬
‫ﻭﺍﻗﻌﻴﺔ ﻋﻤﻠﻴﺔ ‪ ،‬ﺗﺴﻨﺪﻫﺎ ﺳﻠﻄﺎﺕ ﺫﺍﺕ ﻗﻮﺓ ﻣﺎﺩﻳﺔ ‪ ..‬ﻭﻣﻦ ﰒ ﺗﻮﺍﺟﻪ ﺍﳊﺮﻛﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﻛﻠﻪ ﲟﺎ‬
‫ﻳﻜﺎﻓﺌﻪ ‪ ..‬ﺗﻮﺍﺟﻬﻪ ﺑﺎﻟﺪﻋﻮﺓ ﻭﺍﻟﺒﻴﺎﻥ ﻟﺘﺼﺤﻴﺢ ﺍﳌﻌﺘﻘﺪﺍﺕ ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ‪ ،‬ﻭﺗﻮﺍﺟﻬﻪ ﺑﺎﻟﻘﻮﺓ ﻭﺍﳉﻬﺎﺩ ﻹﺯﺍﻟـﺔ‬
‫ﺍﻷﻧﻈﻤﺔ ﻭﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻴﻬﺎ ‪ ،‬ﺗﻠﻚ ﺍﻟﱵ ﲢﻮﻝ ﺑﲔ ﲨﻬﺮﺓ ﺍﻟﻨﺎﺱ ﻭﺑﲔ ﺍﻟﺘﺼﺤﻴﺢ ﺑﺎﻟﺒﻴﺎﻥ ﻟﻠﻤﻌﺘﻘﺪﺍﺕ‬
‫ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ‪ ،‬ﻭﲣﻀﻌﻬﻢ ﺑﺎﻟﻘﻬﺮ ﻭﺍﻟﺘﻀﻠﻴﻞ ﻭﺗﻌ‪‬ﺒﺪﻫﻢ ﻟﻐﲑ ﺭ‪‬ﻢ ﺍﳉﻠﻴﻞ ‪ ..‬ﺇ‪‬ﺎ ﺣﺮﻛﺔ ﻻ ﺗﻜﺘﻔﻲ ﺑﺎﻟﺒﻴﺎﻥ ﰲ‬
‫ﻭﺟﻪ ﺍﻟﺴﻠﻄﺎﻥ ﺍﳌﺎﺩﻱ ‪ ،‬ﻛﻤﺎ ﺇ‪‬ﺎ ﻻ ﺗﺴﺘﺨﺪﻡ ﺍﻟﻘﻬﺮ ﺍﳌﺎﺩﻱ ﻟﻀﻤﺎﺋﺮ ﺍﻷﻓﺮﺍﺩ ‪ ..‬ﻭﻫﺬﻩ ﻛﺘﻠـﻚ ﺳـﻮﺍﺀ ﰲ‬
‫ﻣﻨﻬﺞ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻭﻫﻮ ﻳﺘﺤﺮﻙ ﻹﺧﺮﺍﺝ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻠﻌﺒﺎﺩ ﺇﱃ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ﻭﺣﺪﻩ ﻛﻤﺎ ﺳﻴﺠﻲﺀ ‪.‬‬
‫ﻭﺍﻟﺴﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﻣﻨﻬﺞ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ‪ :‬ﻫﻲ ﺍﻟﻮﺍﻗﻌﻴﺔ ﺍﳊﺮﻛﻴﺔ ‪ ..‬ﻓﻬﻮ ﺣﺮﻛﺔ ﺫﺍﺕ ﻣﺮﺍﺣـﻞ ‪ ،‬ﻛـﻞ‬
‫ﻣﺮﺣﻠﺔ ﳍﺎ ﻭﺳﺎﺋﻞ ﻣﻜﺎﻓﺌﺔ ﳌﻘﺘﻀﻴﺎ‪‬ﺎ ﻭﺣﺎﺟﺎ‪‬ﺎ ﺍﻟﻮﺍﻗﻌﻴﺔ ‪ ،‬ﻭﻛﻞ ﻣﺮﺣﻠﺔ ﺗﺴﻠﻢ ﺇﱃ ﺍﳌﺮﺣﻠﺔ ﺍﻟﱵ ﺗﻠﻴﻬﺎ ‪ ..‬ﻓﻬﻮ‬
‫ﻻ ﻳﻘﺎﺑﻞ ﺍﻟﻮﺍﻗﻊ ﺑﻨﻈﺮﻳﺎﺕ ﳎﺮﺩﺓ ‪ .‬ﻛﻤﺎ ﺃﻧﻪ ﻻ ﻳﻘﺎﺑﻞ ﻣﺮﺍﺣﻞ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﺑﻮﺳﺎﺋﻞ ﻣﺘﺠﻤـﺪﺓ ‪ ..‬ﻭﺍﻟـﺬﻳﻦ‬
‫ﻳﺴﻮﻗﻮﻥ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻟﻼﺳﺘﺸﻬﺎﺩ ‪‬ﺎ ﻋﻠﻰ ﻣﻨﻬﺞ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﰲ ﺍﳉﻬﺎﺩ ‪ ،‬ﻭﻻ ﻳﺮﺍﻋﻮﻥ ﻫﺬﻩ ﺍﻟﺴﻤﺔ ﻓﻴﻪ‬
‫‪ ،‬ﻭﻻ ﻳﺪﺭﻛﻮﻥ ﻃﺒﻴﻌﺔ ﺍﳌﺮﺍﺣﻞ ﺍﻟﱵ ﻣﺮ ‪‬ﺎ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ‪ ،‬ﻭﻋﻼﻗﺔ ﺍﻟﻨﺼﻮﺹ ﺍﳌﺨﺘﻠﻔﺔ ﺑﻜﻞ ﻣﺮﺣﻠﺔ ﻣﻨـﻬﺎ ‪..‬‬
‫ﻼ ‪ ،‬ﻭﳛﻤﻠﻮﻥ ﺍﻟﻨـﺼﻮﺹ‬ ‫ﺍﻟﺬﻳﻦ ﻳﺼﻨﻌﻮﻥ ﻫﺬﺍ ﳜﻠﻄﻮﻥ ﺧﻠﻄﹰﺎ ﺷﺪﻳﺪﹰﺍ ﻭﻳﻠﺒﺴﻮﻥ ﻣﻨﻬﺞ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻟﺒﺴﹰﺎ ﻣﻀﻠ ﹰ‬
‫ﻣﺎ ﻻ ﲢﺘﻤﻠﻪ ﻣﻦ ﺍﳌﺒﺎﺩﺉ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻨﻬﺎﺋﻴﺔ ‪ .‬ﺫﻟﻚ ﺃ‪‬ﻢ ﻳﻌﺘﱪﻭﻥ ﻛﻞ ﻧﺺ ﻣﻨﻬﺎ ﻛﻤﺎ ﻟﻮ ﻛﺎﻥ ﻧﺼﹰﺎ ‪‬ﺎﺋﻴﹰﺎ ‪،‬‬
‫ﳝﺜﻞ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻨﻬﺎﺋﻴﺔ ﰲ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ ‪ -‬ﻭﻫﻢ ﻣﻬﺰﻭﻣﻮﻥ ﺭﻭﺣﻴﹰﺎ ﻭﻋﻘﻠﻴﹰﺎ ﲢﺖ ﺿـﻐﻂ ﺍﻟﻮﺍﻗـﻊ‬
‫ﺍﻟﻴﺎﺋﺲ ﻟﺬﺭﺍﺭﻱ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﱂ ﻳﺒﻖ ﳍﻢ ﻣﻦ ﺍﻹﺳﻼﻡ ﺇﻻ ﺍﻟﻌﻨﻮﺍﻥ ‪ : -‬ﺃﻥ ﺍﻹﺳﻼﻡ ﻻ ﳚﺎﻫﺪ ﺇﻻ ﻟﻠﺪﻓﺎﻉ‬
‫ﻼ ﺑﺘﺨﻠﻴﻪ ﻋﻦ ﻣﻨﻬﺠﻪ ﻭﻫﻮ ﺇﺯﺍﻟﺔ ﺍﻟﻄﻮﺍﻏﻴﺖ ﻛﻠﻬﺎ ﻣﻦ ﺍﻷﺭﺽ‬ ‫! ﻭﳛﺴﺒﻮﻥ ﺃ‪‬ﻢ ﻳﺴﺪﻭﻥ ﺇﱃ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﲨﻴ ﹰ‬
‫ﲨﻴﻌﹰﺎ ‪ ،‬ﻭﺗﻌﺒﻴﺪ ﺍﻟﻨﺎﺱ ﷲ ﻭﺣﺪﻩ ‪ ،‬ﻭﺇﺧﺮﺍﺟﻬﻢ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻠﻌﺒﺎﺩ ﺇﱃ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﺮﺏ ﺍﻟﻌﺒﺎﺩ ! ﻻ ﺑﻘﻬـﺮﻫﻢ‬
‫ﻋﻠﻰ ﺍﻋﺘﻨﺎﻕ ﻋﻘﻴﺪﺗﻪ ‪ ،‬ﻭﻟﻜﻦ ﺑﺎﻟﺘﺨﻠﻴﺔ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ‪ ..‬ﺑﻌﺪ ﲢﻄﻴﻢ ﺍﻷﻧﻈﻤﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﳊﺎﻛﻤﺔ‬
‫‪ ،‬ﺃﻭ ﻗﻬﺮﻫﺎ ﺣﱴ ﺗﺪﻓﻊ ﺍﳉﺰﻳﺔ ﻭﺗﻌﻠﻦ ﺍﺳﺘﺴﻼﻣﻬﺎ ﻭﺍﻟﺘﺨﻠﻴﺔ ﺑﲔ ﲨﺎﻫﲑﻫﺎ ﻭﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ‪ ،‬ﺗﻌﺘﻨﻘﻬـﺎ ﺃﻭ ﻻ‬
‫ﺗﻌﺘﻨﻘﻬﺎ ﺑﻜﺎﻣﻞ ﺣﺮﻳﺘﻬﺎ ‪.‬‬
‫ﻭﺍﻟﺴﻤﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﻫﻲ ﺃﻥ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﺍﻟﺪﺍﺋﺒﺔ ‪ ،‬ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﳌﺘﺠﺪﺩﺓ ‪ ،‬ﻻ ﲣﺮﺝ ﻫﺬﺍ ﺍﻟـﺪﻳﻦ ﻋـﻦ‬
‫ﻗﻮﺍﻋﺪﻩ ﺍﶈﺪﺩﺓ ‪ ،‬ﻭﻻ ﻋﻦ ﺃﻫﺪﺍﻓﻪ ﺍﳌﺮﺳﻮﻣﺔ ‪ .‬ﻓﻬﻮ ‪ -‬ﻣﻨﺬ ﺍﻟﻴﻮﻡ ﺍﻷﻭﻝ ‪ -‬ﺳﻮﺍﺀ ﻭﻫـﻮ ﳜﺎﻃﺐ ﺍﻟﻌـﺸﲑﺓ‬
‫ﺍﻷﻗﺮﺑﲔ ‪ ،‬ﺃﻭ ﳜﺎﻃﺐ ﻗﺮﻳﺸﹰﺎ ‪ ،‬ﺃﻭ ﳜﺎﻃﺐ ﺍﻟﻌﺮﺏ ﺃﲨﻌﲔ ‪ ،‬ﺃﻭ ﳜﺎﻃﺐ ﺍﻟﻌﺎﳌﲔ ‪ ،‬ﺇﳕﺎ ﳜﺎﻃﺒـﻬﻢ ﺑﻘﺎﻋـﺪﺓ‬
‫ﻭﺍﺣﺪﺓ ‪ ،‬ﻭﻳﻄﻠﺐ ﻣﻨﻬﻢ ﺍﻻﻧﺘﻬﺎﺀ ﺇﱃ ﻫﺪﻑ ﻭﺍﺣﺪ ﻫﻮ ﺇﺧﻼﺹ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ‪ ،‬ﻭﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻠﻌﺒﺎﺩ‬
‫‪ .‬ﻻ ﻣﺴﺎﻭﻣﺔ ﰲ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻭﻻ ﻟﲔ ‪ ..‬ﰒ ﳝﻀﻲ ﺇﱃ ﲢﻘﻴﻖ ﻫﺬﺍ ﺍﳍﺪﻑ ﺍﻟﻮﺍﺣﺪ ﻓـﻲ ﺧﻄﺔ ﻣﺮﺳﻮﻣﺔ ‪،‬‬
‫ﺫﺍﺕ ﻣﺮﺍﺣﻞ ﳏﺪﺩﺓ ‪ ،‬ﻟﻜﻞ ﻣﺮﺣﻠـﺔ ﻭﺳﺎﺋﻠﻬﺎ ﺍﳌﺘﺠﺪﺩﺓ ‪ .‬ﻋﻠﻰ ﳓﻮ ﻣﺎ ﺃﺳﻠﻔﻨﺎ ﰲ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺴﺎﺑﻘﺔ ‪.‬‬
‫ﻭﺍﻟﺴﻤﺔ ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﻫﻲ ﺫﻟﻚ ﺍﻟﻀﺒﻂ ﺍﻟﺘﺸﺮﻳﻌﻲ ﻟﻠﻌﻼﻗﺎﺕ ﺑﲔ ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ ﻭﺳـﺎﺋﺮ ﺍ‪‬ﺘﻤﻌـﺎﺕ‬
‫ﺍﻷﺧﺮﻯ ‪ -‬ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﳌﻠﺤﻮﻅ ﰲ ﺫﻟﻚ ﺍﻟﺘﻠﺨﻴﺺ ﺍﳉﻴﺪ ﺍﻟﺬﻱ ﻧﻘﻠﻨﺎﻩ ﻋﻦ " ﺯﺍﺩ ﺍﳌﻌﺎﺩ " ‪ -‬ﻭﻗﻴﺎﻡ ﺫﻟـﻚ‬
‫ﺍﻟﻀﺒﻂ ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻥ ﺍﻹﺳﻼﻡ ﷲ ﻫﻮ ﺍﻷﺻﻞ ﺍﻟﻌﺎﳌﻲ ﺍﻟﺬﻱ ﻋﻠﻰ ﺍﻟﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ﺃﻥ ﺗﻔـﻲﺀ ﺇﻟﻴـﻪ ‪ ،‬ﺃﻭ ﺃﻥ‬
‫ﺗﺴﺎﳌﻪ ﲜﻤﻠﺘﻬﺎ ﻓﻼ ﺗﻘﻒ ﻟﺪﻋﻮﺗﻪ ﺑﺄﻱ ﺣﺎﺋﻞ ﻣﻦ ﻧﻈﺎﻡ ﺳﻴﺎﺳﻲ ‪ ،‬ﺃﻭ ﻗﻮﺓ ﻣﺎﺩﻳﺔ ‪ ،‬ﻭﺃﻥ ﲣﻠﻲ ﺑﻴﻨﻪ ﻭﺑﲔ ﻛﻞ‬
‫ﻓﺮﺩ ‪ ،‬ﳜﺘﺎﺭﻩ ﺃﻭ ﻻ ﳜﺘﺎﺭﻩ ﲟﻄﻠﻖ ﺇﺭﺍﺩﺗﻪ ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻳﻘﺎﻭﻣﻪ ﻭﻻ ﳛﺎﺭﺑﻪ ! ﻓﺈﻥ ﻓﻌﻞ ﺫﻟﻚ ﺃﺣﺪ ﻛﺎﻥ ﻋﻠـﻰ‬
‫ﺍﻹﺳﻼﻡ ﺃﻥ ﻳﻘﺎﺗﻠﻪ ﺣﱴ ﻳﻘﺘﻠﻪ ﺃﻭ ﺣﱴ ﻳﻌﻠﻦ ﺍﺳﺘﺴﻼﻣﻪ !‬
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 ‫‪١٧٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺍﳌﻬﺰﻭﻣﻮﻥ ﺭﻭﺣﻴﹰﺎ ﻭﻋﻘﻠﻴﹰﺎ ﳑﻦ ﻳﻜﺘﺒﻮﻥ ﻋﻦ " ﺍﳉﻬﺎﺩ ﰲ ﺍﻹﺳﻼﻡ " ﻟﻴﺪﻓﻌﻮﺍ ﻋﻦ ﺍﻹﺳـﻼﻡ ﻫـﺬﺍ "‬
‫ﺍﻻ‪‬ﺎﻡ " ﳜﻠﻄﻮﻥ ﺑﲔ ﻣﻨﻬﺞ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﰲ ﺍﻟﻨﺺ ﻋﻠﻰ ﺍﺳﺘﻨﻜﺎﺭ ﺍﻹﻛﺮﺍﻩ ﻋﻠﻰ ﺍﻟﻌﻘﻴﺪﺓ ‪ ،‬ﻭﺑﲔ ﻣﻨﻬﺠـﻪ ﰲ‬
‫ﲢﻄﻴﻢ ﺍﻟﻘﻮﻯ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﳌﺎﺩﻳﺔ ﺍﻟﱵ ﲢﻮﻝ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﺑﻴﻨﻪ ‪ ،‬ﻭﺍﻟﱵ ﺗﻌ‪‬ﺒﺪ ﺍﻟﻨﺎﺱ ﻟﻠﻨـﺎﺱ ‪ ،‬ﻭﲤـﻨﻌﻬﻢ ﻣـﻦ‬
‫ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ‪ ..‬ﻭﳘﺎ ﺃﻣﺮﺍﻥ ﻻ ﻋﻼﻗﺔ ﺑﻴﻨﻬﻤﺎ ﻭﻻ ﳎﺎﻝ ﻟﻼﻟﺘﺒﺎﺱ ﻓﻴﻬﻤﺎ ‪ ..‬ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﺍﻟﺘﺨﻠﻴﻂ ‪ ،‬ﻭﻗﺒـﻞ‬
‫ﺫﻟﻚ ﻣﻦ ﺃﺟﻞ ﺗﻠﻚ ﺍﳍﺰﳝﺔ ! ‪ -‬ﳛﺎﻭﻟﻮﻥ ﺃﻥ ﳛﺼﺮﻭﺍ ﺍﳉﻬﺎﺩ ﰲ ﺍﻹﺳﻼﻡ ﻓﻴﻤﺎ ﻳﺴﻤﻮﻧﻪ ﺍﻟﻴﻮﻡ ‪ " :‬ﺍﳊـﺮﺏ‬
‫ﺍﻟﺪﻓﺎﻋﻴﺔ " ‪ ..‬ﻭﺍﳉﻬﺎﺩ ﰲ ﺍﻹﺳﻼﻡ ﺃﻣﺮ ﺁﺧﺮ ﻻ ﻋﻼﻗﺔ ﻟﻪ ﲝﺮﻭﺏ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ ‪ ،‬ﻭﻻ ﺑﻮﺍﻋﺜﻬﺎ ‪ ،‬ﻭﻻ ﺗﻜﻴﻴﻔﻬﺎ‬
‫ﻛﺬﻟﻚ ‪ ..‬ﺇﻥ ﺑﻮﺍﻋﺚ ﺍﳉﻬﺎﺩ ﰲ ﺍﻹﺳﻼﻡ ﻳﻨﺒﻐﻲ ﺗﻠﻤﺴﻬﺎ ﰲ ﻃﺒﻴﻌﺔ " ﺍﻹﺳـﻼﻡ " ﺫﺍﺗـﻪ ﻭﺩﻭﺭﻩ ﰲ ﻫـﺬﻩ‬
‫ﺍﻷﺭﺽ ‪ ،‬ﻭﺃﻫﺪﺍﻓﻪ ﺍﻟﻌﻠﻴﺎ ﺍﻟﱵ ﻗﺮﺭﻫﺎ ﺍﷲ ‪ ،‬ﻭﺫﻛﺮ ﺍﷲ ﺃﻧﻪ ﺃﺭﺳﻞ ﻣﻦ ﺃﺟﻠﻬﺎ ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ ‪‬ـﺬﻩ ﺍﻟﺮﺳـﺎﻟﺔ ‪،‬‬
‫ﻭﺟﻌﻠﻪ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ ﻭﺟﻌﻠﻬﺎ ﺧﺎﲤﺔ ﺍﻟﺮﺳﺎﻻﺕ ‪.‬‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺇﻋﻼﻥ ﻋﺎﻡ ﻟﺘﺤﺮﻳﺮ " ﺍﻹﻧﺴﺎﻥ " ﰲ " ﺍﻷﺭﺽ " ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻠﻌﺒﺎﺩ ‪ -‬ﻭﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ‬
‫ﳍﻮﺍﻩ ﺃﻳﻀﹰﺎ ﻭﻫﻲ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻠﻌﺒﺎﺩ ‪ -‬ﻭﺫﻟﻚ ﺑﺈﻋﻼﻥ ﺃﻟﻮﻫﻴﺔ ﺍﷲ ﻭﺣﺪﻩ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻭﺭﺑﻮﺑﻴﺘﻪ ﻟﻠﻌـﺎﻟﻴﻤﻦ‬
‫‪ ! ..‬ﺇﻥ ﺇﻋﻼﻥ ﺭﺑﻮﺑﻴﺔ ﺍﷲ ﻭﺣﺪﻩ ﻟﻠﻌﺎﳌﲔ ﻣﻌﻨﺎﻫﺎ ‪ :‬ﺍﻟﺜﻮﺭﺓ ﺍﻟﺸﺎﻣﻠﺔ ﻋﻠﻰ ﺣﺎﻛﻤﻴﺔ ﺍﻟﺒﺸﺮ ﰲ ﻛﻞ ﺻـﻮﺭﻫﺎ‬
‫ﻭﺃﺷﻜﺎﳍﺎ ﻭﺃﻧﻈﻤﺘﻬﺎ ﻭﺃﻭﺿﺎﻋﻬﺎ ‪ ،‬ﻭﺍﻟﺘﻤﺮﺩ ﺍﻟﻜﺎﻣﻞ ﻋﻠﻰ ﻛﻞ ﻭﺿﻊ ﰲ ﺃﺭﺟﺎﺀ ﺍﻷﺭﺽ ‪ ،‬ﺍﳊﻜﻢ ﻓﻴﻪ ﻟﻠﺒـﺸﺮ‬
‫ﺑﺼﻮﺭﺓ ﻣﻦ ﺍﻟﺼﻮﺭ ‪ ..‬ﺃﻭ ﺑﺘﻌﺒﲑ ﺁﺧﺮ ﻣﺮﺍﺩﻑ ‪ :‬ﺍﻷﻟﻮﻫﻴﺔ ﻓﻴﻪ ﻟﻠﺒﺸﺮ ﰲ ﺻﻮﺭﺓ ﻣﻦ ﺍﻟـﺼﻮﺭ ‪ ..‬ﺫﻟـﻚ ﺃﻥ‬
‫ﺍﳊﻜﻢ ﺍﻟﺬﻱ ﻣﺮ ‪‬ﺩ ﺍﻷﻣﺮ ﻓﻴﻪ ﺇﱃ ﺍﻟﺒﺸﺮ ‪ ،‬ﻭﻣﺼﺪﺭ ﺍﻟﺴﻠﻄﺎﺕ ﻓﻴﻪ ﻫﻢ ﺍﻟﺒﺸﺮ ‪ ،‬ﻫﻮ ﺗﺄﻟﻴـﻪ ﻟﻠﺒـﺸﺮ ‪ ،‬ﳚﻌـﻞ‬
‫ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﺃﺭﺑﺎﺑﹰﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ ‪ .‬ﺇﻥ ﻫﺬﺍ ﺍﻹﻋﻼﻥ ﻣﻌﻨﺎﻩ ﺍﻧﺘﺰﺍﻉ ﺳﻠﻄﺎﻥ ﺍﷲ ﺍﳌﻐﺘـﺼﺐ ﻭﺭﺩﻩ ﺇﱃ ﺍﷲ ‪،‬‬
‫ﻭﻃﺮﺩ ﺍﳌﻐﺘﺼﺒﲔ ﻟﻪ ‪ ،‬ﺍﻟﺬﻳﻦ ﳛﻜﻤﻮﻥ ﺍﻟﻨﺎﺱ ﺑﺸﺮﺍﺋﻊ ﻣﻦ ﻋﻨﺪ ﺃﻧﻔﺴﻬﻢ ‪ ،‬ﻓﻴﻘـﻮﻣﻮﻥ ﻣﻨﻬﻢ ﻣﻘﺎﻡ ﺍﻷﺭﺑـﺎﺏ‬
‫ﻭﻳﻘـﻮﻡ ﺍﻟﻨﺎﺱ ﻣﻨﻬﻢ ﻣﻜﺎﻥ ﺍﻟﻌﺒﻴﺪ ‪ ..‬ﺇﻥ ﻣﻌﻨﺎﻩ ﲢﻄﻴﻢ ﳑﻠﻜﺔ ﺍﻟﺒﺸﺮ ﻹﻗﺎﻣـﺔ ﳑﻠﻜـﺔ ﺍﷲ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﺃﻭ‬
‫ﺑﺎﻟﺘﻌﺒﲑ ﺍﻟﻘﺮﺁﱐ ﺍﻟﻜﺮﱘ ‪:‬‬
‫ﺽ ِﺇﹶﻟ ‪‬ﻪ { ] ﺍﻟﺰﺧﺮﻑ ‪. [ ٨٤ :‬‬ ‫ﺴﻤ‪‬ﺎ ِﺀ ِﺇﹶﻟ ‪‬ﻪ ‪‬ﻭﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬ ‫} ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﱠﻟﺬِﻱ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﻚ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ‪‬ﻴ ‪‬ﻢ { ] ﻳﻮﺳﻒ ‪. [ ٤٠ :‬‬ ‫ﺤ ﹾﻜ ‪‬ﻢ ِﺇﻟﱠﺎ ِﻟﱠﻠ ِﻪ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﹶﺃﻟﱠﺎ ‪‬ﺗ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭﺍ ِﺇﻟﱠﺎ ِﺇﻳ‪‬ﺎ ‪‬ﻩ ﹶﺫِﻟ ‪‬‬
‫} ِﺇ ِﻥ ﺍﹾﻟ ‪‬‬
‫ﺸ ِﺮ ‪‬ﻙ ِﺑ ِﻪ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ﻭ‪‬ﻻ ‪‬ﻳ‪‬ﺘﺨِـ ﹶﺬ‬
‫ﺏ ‪‬ﺗﻌ‪‬ﺎﹶﻟﻮ‪‬ﺍ ِﺇﻟﹶﻰ ﹶﻛِﻠ ‪‬ﻤ ٍﺔ ‪‬ﺳﻮ‪‬ﺍ ٍﺀ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻨ‪‬ﺎ ‪‬ﻭ‪‬ﺑ‪‬ﻴ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﹶﺃﻟﱠﺎ ‪‬ﻧ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ِﺇﻟﱠﺎ ﺍﻟﱠﻠ ‪‬ﻪ ﻭ‪‬ﻻ ‪‬ﻧ ‪‬‬ ‫} ﹸﻗ ﹾﻞ ﻳ‪‬ﺎ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﺴِﻠﻤ‪‬ﻮ ﹶﻥ { ] ﺁﻝ ﻋﻤﺮﺍﻥ ‪. [ ٦٤ :‬‬ ‫ﻀﻨ‪‬ﺎ ‪‬ﺑﻌ‪‬ﻀﹰﺎ ﹶﺃ ‪‬ﺭﺑ‪‬ﺎﺑﹰﺎ ِﻣ ‪‬ﻦ ﺩ‪‬ﻭ ِﻥ ﺍﻟﱠﻠ ِﻪ ﹶﻓِﺈﻥﹾ ‪‬ﺗ ‪‬ﻮﱠﻟﻮ‪‬ﺍ ﹶﻓﻘﹸﻮﻟﹸﻮﺍ ﺍ ‪‬ﺷ ‪‬ﻬﺪ‪‬ﻭﺍ ِﺑﹶﺄﻧ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ﺑ‪ ‬ﻌ ‪‬‬
‫ﻭﳑﻠﻜﺔ ﺍﷲ ﰲ ﺍﻷﺭﺽ ﻻ ﺗﻘﻮﻡ ﺑﺄﻥ ﻳﺘﻮﱃ ﺍﳊﺎﻛﻤﻴﺔ ﰲ ﺍﻷﺭﺽ ﺭﺟﺎﻝ ﺑﺄﻋﻴﺎ‪‬ﻢ ‪ -‬ﻫﻢ ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ‬
‫‪ -‬ﻛﻤﺎ ﻛﺎﻥ ﺍﻷﻣﺮ ﰲ ﺳﻠﻄﺎﻥ ﺍﻟﻜﻨﻴﺴﺔ ‪ ،‬ﻭﻻ ﺭﺟﺎﻝ ﻳﻨﻄﻘﻮﻥ ﺑﺎﺳﻢ ﺍﻵﳍﺔ ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﺍﳊﺎﻝ ﻓﻴﻤﺎ ﻳﻌـﺮﻑ‬
‫ﺑﺎﺳﻢ " ﺍﻟﺜﻴﻮﻗﺮﺍﻃﻴﺔ " ﺃﻭ ﺍﳊﻜﻢ ﺍﻹﳍﻲ ﺍﳌﻘﺪﺱ !! ‪ -‬ﻭﻟﻜﻨﻬﺎ ﺗﻘﻮﻡ ﺑﺄﻥ ﺗﻜﻮﻥ ﺷﺮﻳﻌﺔ ﺍﷲ ﻫﻲ ﺍﳊﺎﻛﻤـﺔ ‪،‬‬
‫ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﺮﺩ ﺍﻷﻣﺮ ﺇﱃ ﺍﷲ ﻭﻓﻖ ﻣﺎ ﻗﺮﺭﻩ ﻣﻦ ﺷﺮﻳﻌﺔ ﻣﺒﻴﻨﺔ ‪.‬‬
‫ﻭﻗﻴﺎﻡ ﳑﻠﻜﺔ ﺍﷲ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﻭﺇﺯﺍﻟﺔ ﳑﻠﻜﺔ ﺍﻟﺒﺸﺮ ‪ ،‬ﻭﺍﻧﺘﺰﺍﻉ ﺍﻟﺴﻠﻄﺎﻥ ﻣﻦ ﺃﻳﺪﻱ ﻣﻐﺘﺼﺒﻴﻪ ﻣﻦ ﺍﻟﻌﺒﺎﺩ‬
‫ﻭﺭﺩﻩ ﺇﱃ ﺍﷲ ﻭﺣﺪﻩ ‪ ..‬ﻭﺳﻴﺎﺩﺓ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﳍﻴﺔ ﻭﺣﺪﻫﺎ ﻭﺇﻟﻐﺎﺀ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﺒﺸﺮﻳﺔ ‪ ..‬ﻛﻞ ﺃﻭﻟﺌـﻚ ﻻ ﻳـﺘﻢ‬
‫ﲟﺠﺮﺩ ﺍﻟﺘﺒﻠﻴﻎ ﻭﺍﻟﺒﻴﺎﻥ ‪ ،‬ﻷﻥ ﺍﳌﺘﺴﻠﻄﲔ ﻋﻠﻰ ﺭﻗﺎﺏ ﺍﻟﻌﺒـﺎﺩ ‪ ،‬ﻭﺍﳌﻐﺘـﺼﺒﲔ ﻟـﺴﻠﻄﺎﻥ ﺍﷲ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﻻ‬
‫ﻳﺴﻠﻤﻮﻥ ﰲ ﺳﻠﻄﺎ‪‬ﻢ ﲟﺠﺮﺩ ﺍﻟﺘﺒﻠﻴﻎ ﻭﺍﻟﺒﻴﺎﻥ ‪ ،‬ﻭﺇﻻ ﻓﻤﺎ ﻛﺎﻥ ﺃﻳﺴﺮ ﻋﻤﻞ ﺍﻟﺮﺳـﻞ ﰲ ﺇﻗـﺮﺍﺭ ﺩﻳـﻦ ﺍﷲ ﰲ‬
‫ﺍﻷﺭﺽ ! ﻭﻫﺬﺍ ﻋﻜﺲ ﻣﺎ ﻋﺮﻓﻪ ﺗﺎﺭﻳﺦ ﺍﻟﺮﺳﻞ ‪ -‬ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻢ ‪ -‬ﻭﺗﺎﺭﻳﺦ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻋﻠـﻰ‬
‫ﳑﺮ ﺍﻷﺟﻴﺎﻝ !‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻹﻋﻼﻥ ﺍﻟﻌﺎﻡ ﻟﺘﺤﺮﻳﺮ " ﺍﻹﻧﺴﺎﻥ " ﰲ " ﺍﻷﺭﺽ " ﻣﻦ ﻛﻞ ﺳﻠﻄﺎﻥ ﻏـﲑ ﺳـﻠﻄﺎﻥ ﺍﷲ ‪،‬‬
‫ﺑﺈﻋﻼﻥ ﺇﻟﻮﻫﻴﺔ ﺍﷲ ﻭﺣﺪﻩ ﻭﺭﺑﻮﺑﻴﺘﻪ ﻟﻠﻌﺎﳌﲔ ‪ ،‬ﱂ ﻳﻜﻦ ﺇﻋﻼﻧﹰﺎ ﻧﻈﺮﻳﹰﺎ ﻓﻠﺴﻔﻴﹰﺎ ﺳﻠﺒﻴﹰﺎ ‪ ..‬ﺇﳕـﺎ ﻛـﺎﻥ ﺇﻋﻼﻧـﹰﺎ‬
‫ﺣﺮﻛﻴﹰﺎ ﻭﺍﻗﻌﻴﹰﺎ ﺇﳚﺎﺑﻴﹰﺎ ‪ ..‬ﺇﻋﻼﻧﹰﺎ ﻳﺮﺍﺩ ﻟﻪ ﺍﻟﺘﺤﻘﻴﻖ ﺍﻟﻌﻤﻠﻲ ﰲ ﺻﻮﺭﺓ ﻧﻈﺎﻡ ﳛﻜـﻢ ﺍﻟﺒـﺸﺮ ﺑـﺸﺮﻳﻌﺔ ﺍﷲ ‪،‬‬
‫ﻭﳜﺮﺟﻬﻢ ﺑﺎﻟﻔﻌﻞ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻠﻌﺒﺎﺩ ﺇﱃ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ﻭﺣﺪﻩ ﺑﻼ ﺷﺮﻳﻚ ‪ ..‬ﻭﻣﻦ ﰒ ﱂ ﻳﻜﻦ ﺑـﺪ ﻣـﻦ ﺃﻥ‬

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 ‫‪١٨٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻳﺘﺨﺬ ﺷﻜﻞ " ﺍﳊﺮﻛﺔ " ﺇﱃ ﺟﺎﻧﺐ ﺷﻜﻞ " ﺍﻟﺒﻴﺎﻥ " ‪ ..‬ﺫﻟﻚ ﻟﻴﻮﺍﺟﻪ " ﺍﻟﻮﺍﻗﻊ " ﺍﻟﺒﺸﺮﻱ ﺑﻜﻞ ﺟﻮﺍﻧﺒـﻪ‬
‫ﺑﻮﺳﺎﺋﻞ ﻣﻜﺎﻓﺌﺔ ﻟﻜﻞ ﺟﻮﺍﻧﺒﻪ ‪.‬‬
‫ﻭﺍﻟﻮﺍﻗﻊ ﺍﻹﻧﺴﺎﱐ ‪ ،‬ﺃﻣﺲ ﻭﺍﻟﻴﻮﻡ ﻭﻏﺪﹰﺍ ‪ ،‬ﻳﻮﺍﺟﻪ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ‪ -‬ﺑﻮﺻﻔﻪ ﺇﻋﻼﻧـﹰﺎ ﻋﺎﻣـﹰﺎ ﻟﺘﺤﺮﻳـﺮ "‬
‫ﺍﻹﻧﺴﺎﻥ " ﰲ " ﺍﻷﺭﺽ " ﻣﻦ ﻛﻞ ﺳﻠﻄﺎﻥ ﻏﲑ ﺳﻠﻄﺎﻥ ﺍﷲ ‪ -‬ﺑﻌﻘﺒﺎﺕ ﺍﻋﺘﻘﺎﺩﻳﺔ ﺗﺼﻮﺭﻳﺔ ‪ ،‬ﻭﻋﻘﺒﺎﺕ ﻣﺎﺩﻳﺔ‬
‫ﻭﺍﻗﻌﻴﺔ ‪ ..‬ﻭﻋﻘﺒﺎﺕ ﺳﻴﺎﺳﻴﺔ ﻭﺍﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻗﺘﺼﺎﺩﻳﺔ ﻭﻋﻨﺼﺮﻳﺔ ﻭﻃﺒﻘﻴﺔ ‪ ،‬ﺇﱃ ﺟﺎﻧﺐ ﻋﻘﺒﺎﺕ ﺍﻟﻌﻘﺎﺋﺪ ﺍﳌﻨﺤﺮﻓﺔ‬
‫ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺒﺎﻃﻠﺔ ‪ ..‬ﻭﲣﺘﻠﻂ ﻫﺬﻩ ﺑﺘﻠﻚ ﻭﺗﺘﻔﺎﻋﻞ ﻣﻌﻬﺎ ﺑﺼﻮﺭﺓ ﻣﻌﻘﺪﺓ ﺷﺪﻳﺪﺓ ﺍﻟﺘﻌﻘﻴﺪ ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ " ﺍﻟﺒﻴﺎﻥ " ﻳﻮﺍﺟﻪ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ‪ ،‬ﻓﺈﻥ " ﺍﳊﺮﻛﺔ " ﺗﻮﺍﺟﻪ ﺍﻟﻌﻘﺒﺎﺕ ﺍﳌﺎﺩﻳﺔ ﺍﻷﺧﺮﻯ‬
‫‪ -‬ﻭﰲ ﻣﻘﺪﻣﺘﻬﺎ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﺴﻴﺎﺳﻲ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﺍﻟﺘـﺼﻮﺭﻳﺔ ﻭﺍﻟﻌﻨـﺼﺮﻳﺔ ﻭﺍﻟﻄﺒﻘﻴـﺔ‬
‫ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﳌﻌﻘﺪﺓ ﺍﳌﺘﺸﺎﺑﻜﺔ ‪ .. -‬ﻭﳘﺎ ﻣﻌﹰﺎ ‪ -‬ﺍﻟﺒﻴﺎﻥ ﻭﺍﳊﺮﻛـﺔ ‪ -‬ﻳﻮﺍﺟﻬـﺎﻥ " ﺍﻟﻮﺍﻗـﻊ‬
‫ﺍﻟﺒﺸﺮﻱ " ﲜﻤﻠﺘﻪ ‪ ،‬ﺑﻮﺳﺎﺋﻞ ﻣﻜﺎﻓﺌﺔ ﻟﻜﻞ ﻣﻜﻮﻧﺎﺗﻪ ‪ ..‬ﻭﳘﺎ ﻣﻌﹰﺎ ﻻ ﺑﺪ ﻣﻨﻬﻤﺎ ﻻﻧﻄﻼﻕ ﺣﺮﻛـﺔ ﺍﻟﺘﺤﺮﻳـﺮ‬
‫ﻟﻺﻧﺴﺎﻥ ﰲ ﺍﻷﺭﺽ ‪ " ..‬ﺍﻹﻧﺴﺎﻥ " ﻛﻠﻪ ﰲ " ﺍﻷﺭﺽ " ﻛﻠﻬﺎ ‪ ..‬ﻭﻫﺬﻩ ﻧﻘﻄﺔ ﻫﺎﻣﺔ ﻻ ﺑﺪ ﻣﻦ ﺗﻘﺮﻳﺮﻫـﺎ‬
‫ﻣﺮﺓ ﺃﺧﺮﻯ !‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻟﻴﺲ ﺇﻋﻼﻧﹰﺎ ﻟﺘﺤﺮﻳـﺮ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺮﰊ ! ﻭﻟﻴﺲ ﺭﺳﺎﻟﺔ ﺧﺎﺻـﺔ ﺑـﺎﻟﻌﺮﺏ ! ‪ ..‬ﺇﻥ‬
‫ﻣﻮﺿﻮﻋﻪ ﻫﻮ " ﺍﻹﻧﺴﺎﻥ " ‪ ..‬ﻧﻮﻉ " ﺍﻹﻧﺴﺎﻥ " ‪ ..‬ﻭﳎﺎﻟﻪ ﻫﻮ " ﺍﻷﺭﺽ " ‪ ..‬ﻛـﻞ " ﺍﻷﺭﺽ " ‪ .‬ﺇﻥ ﺍﷲ‬
‫‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻟﻴﺲ ﺭﺑﹰﺎ ﻟﻠﻌﺮﺏ ﻭﺣﺪﻫﻢ ﻭﻻ ﺣﱴ ﳌﻦ ﻳﻌﺘﻨﻘﻮﻥ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺣﺪﻫﻢ ‪ ..‬ﺇﻥ ﺍﷲ ﻫﻮ "‬
‫ﺭﺏ ﺍﻟﻌﺎﳌﲔ " ‪ ..‬ﻭﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﺮﺩ " ﺍﻟﻌﺎﳌﲔ " ﺇﱃ ﺭ‪‬ﻢ ‪ ،‬ﻭﺃﻥ ﻳﻨﺘﺰﻋﻬﻢ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳـﺔ ﻟﻐـﲑﻩ ‪.‬‬
‫ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﻜﱪﻯ ‪ -‬ﰲ ﻧﻈﺮ ﺍﻹﺳﻼﻡ ‪ -‬ﻫﻲ ﺧﻀﻮﻉ ﺍﻟﺒﺸـﺮ ﻷﺣﻜﺎﻡ ﻳﺸﺮﻋﻬﺎ ﳍﻢ ﻧﺎﺱ ﻣﻦ ﺍﻟﺒـﺸﺮ ‪..‬‬
‫ﻭﻫﺬﻩ ﻫﻲ " ﺍﻟﻌﺒﺎﺩﺓ " ﺍﻟﱵ ﻳﻘﺮﺭ ﺃ‪‬ﺎ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﷲ ‪ ،‬ﻭﺃﻥ ﻣﻦ ﻳﺘﻮﺟﻪ ‪‬ﺎ ﻟﻐﲑ ﺍﷲ ﳜﺮﺝ ﻣـﻦ ﺩﻳـﻦ ﺍﷲ‬
‫ﻣﻬﻤﺎ ﺍﺩﻋﻰ ﺃﻧﻪ ﰲ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ‪ .‬ﻭﻟﻘﺪ ﻧﺺ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻋﻠﻰ ﺃﻥ " ﺍﻻ‪‬ﺗﺒﺎﻉ " ﰲ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﳊﻜﻢ ﻫﻮ " ﺍﻟﻌﺒﺎﺩﺓ " ﺍﻟﱵ ﺻﺎﺭ ‪‬ﺎ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ " ﻣﺸﺮﻛﲔ " ﳐﺎﻟﻔﲔ ﳌﺎ ﺃﻣﺮﻭﺍ ﺑﻪ ﻣـﻦ "‬
‫ﻋﺒﺎﺩﺓ " ﺍﷲ ﻭﺣﺪﻩ ‪..‬‬
‫ﺃﺧﺮﺝ ﺍﻟﺘﺮﻣﺬﻱ ‪ -‬ﺑﺈﺳﻨﺎﺩﻩ ‪ -‬ﻋﻦ ﻋﺪﻱ ﺑﻦ ﺣﺎﰎ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﺃﻧﻪ ﳌﺎ ﺑﻠﻐﺘﻪ ﺩﻋﻮﺓ ﺭﺳـﻮﻝ‬
‫ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻓﺮ ﺇﱃ ﺍﻟﺸﺎﻡ ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺗﻨﺼﺮ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ‪ ،‬ﻓﺄﺳﺮﺕ ﺃﺧﺘﻪ ﻭﲨﺎﻋﺔ ﻣـﻦ‬
‫ﻗﻮﻣﻪ ‪ ،‬ﰒ ﻣ ‪‬ﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ - -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻋﻠﻰ ﺃﺧﺘﻪ ﻓﺄﻋﻄﺎﻫﺎ ‪ ،‬ﻓﺮﺟﻌﺖ ﺇﱃ ﺃﺧﻴﻬﺎ ﻓﺮ ﱠﻏﺒﺘﻪ‬
‫ﰲ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﰲ ﺍﻟﻘﺪﻭﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻓﺘﺤﺪﺙ ﺍﻟﻨﺎﺱ ﺑﻘﺪﻭﻣﻪ ‪ ،‬ﻓـﺪﺧﻞ‬
‫ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻭﰲ ﻋﻨﻘﻪ ‪ -‬ﺃﻱ " ﻋﺪﻱ " ﺻﻠﻴﺐ ﻣﻦ ﻓﻀﺔ ﻭﻛﺎﻥ ﺍﻟـﻨﱯ ‪-‬‬
‫ﺨﺬﹸﻭﺍ ﹶﺃ ‪‬ﺣﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ ‪‬ﺭ ‪‬ﻫﺒ‪‬ﺎ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺭﺑ‪‬ﺎﺑﹰﺎ ِﻣ ‪‬ﻦ ﺩ‪‬ﻭ ِﻥ ﺍﻟﻠﱠـ ِﻪ { )‪.. (١‬‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻳﻘﺮﺃ ﻫﺬﻩ ﺍﻵﻳﺔ ‪ } ..‬ﺍ‪‬ﺗ ‪‬‬
‫ﻗﺎﻝ ‪ :‬ﻓﻘﻠﺖ ‪ :‬ﺇ‪‬ﻢ ﱂ ﻳﻌﺒﺪﻭﻫﻢ ‪ ،‬ﻓﻘﺎﻝ ‪ " :‬ﺑﻠﻰ ! ﺇ‪‬ﻢ ﺣ ‪‬ﺮﻣﻮﺍ ﻋﻠﻴﻬﻢ ﺍﳊﻼﻝ ﻭﺃﺣﻠـﻮﺍ ﳍـﻢ ﺍﳊـﺮﺍﻡ ‪،‬‬
‫ﻓﺎﺗﺒﻌﻮﻫﻢ ‪ ،‬ﻓﺬﻟﻚ ﻋﺒﺎﺩ‪‬ﻢ ﺇﻳﺎﻫﻢ " ‪.‬‬
‫ﻭﺗﻔﺴﲑ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻟﻘﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ‪ ،‬ﻧﺺ ﻗﺎﻃﻊ ﻋﻠﻰ ﺃﻥ ﺍﻻ‪‬ﺗﺒﺎﻉ ﰲ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﳊﻜﻢ ﻫﻮ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﱵ ﲣﺮﺝ ﻣﻦ ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﺃ‪‬ﺎ ﻫﻲ ﺍﲣﺎﺫ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺃﺭﺑﺎﺑﹰﺎ ﻟـﺒﻌﺾ ‪ ..‬ﺍﻷﻣـﺮ‬
‫ﺍﻟﺬﻱ ﺟﺎﺀ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻟﻴﻠﻐﻴﻪ ‪ ،‬ﻭﻳﻌﻠﻦ ﲢﺮﻳﺮ " ﺍﻹﻧﺴﺎﻥ " ﰲ " ﺍﻷﺭﺽ " ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻐﲑ ﺍﷲ ‪..‬‬
‫ﻭﻣﻦ ﰒ ﱂ ﻳﻜﻦ ﺑﺪ ﻟﻺﺳﻼﻡ ﺃﻥ ﻳﻨﻄﻠﻖ ﰲ " ﺍﻷﺭﺽ " ﻹﺯﺍﻟﺔ " ﺍﻟﻮﺍﻗﻊ " ﺍﳌﺨﺎﻟﻒ ﻟﺬﻟﻚ ﺍﻹﻋـﻼﻥ‬
‫ﺍﻟﻌﺎﻡ ‪ ..‬ﺑﺎﻟﺒﻴﺎﻥ ﻭﺑﺎﳊﺮﻛﺔ ﳎﺘﻤﻌﲔ ‪ ..‬ﻭﺃﻥ ﻳﻮﺟﻪ ﺍﻟﻀﺮﺑﺎﺕ ﻟﻠﻘﻮﻯ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﱵ ﺗﻌ‪‬ﺒﺪ ﺍﻟﻨﺎﺱ ﻟﻐـﲑ ﺍﷲ ‪..‬‬
‫‪ -‬ﺃﻱ ﲢﻜﻤﻬﻢ ﺑﻐﲑ ﺷﺮﻳﻌﺔ ﺍﷲ ﻭﺳﻠﻄﺎﻧﻪ ‪ -‬ﻭﺍﻟﱵ ﲢﻮﻝ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﻻﺳﺘﻤﺎﻉ ﺇﱃ " ﺍﻟﺒﻴﺎﻥ " ﻭﺍﻋﺘﻨـﺎﻕ "‬
‫ﺍﻟﻌﻘﻴﺪﺓ " ﲝﺮﻳﺔ ﻻ ﻳﺘﻌﺮﺽ ﳍﺎ ﺍﻟﺴﻠﻄﺎﻥ ‪ .‬ﰒ ﻟﻜﻲ ﻳﻘﻴﻢ ﻧﻈﺎﻣﹰﺎ ﺍﺟﺘﻤﺎﻋﻴﹰﺎ ﻭﺍﻗﺘﺼﺎﺩﻳﹰﺎ ﻭﺳﻴﺎﺳﻴﹰﺎ ﻳﺴﻤﺢ ﳊﺮﻛﺔ‬

‫)‪(١‬‬
‫ﺍﻝﺘﻭﺒﺔ ‪٣١ :‬‬

‫‪١٨٠‬‬
 ‫‪١٨١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﺘﺤﺮﺭ ﺑﺎﻻﻧﻄﻼﻕ ﺍﻟﻔﻌﻠﻲ ‪ -‬ﺑﻌﺪ ﺇﺯﺍﻟﺔ ﺍﻟﻘﻮﺓ ﺍﳌﺴﻴﻄﺮﺓ ‪ -‬ﺳﻮﺍﺀ ﻛﺎﻧـﺖ ﺳﻴﺎﺳـﻴﺔ ﲝﺘـﺔ ‪ ،‬ﺃﻭ ﻣﺘﻠﺒـﺴﺔ‬
‫ﺑﺎﻟﻌﻨﺼﺮﻳﺔ ‪ ،‬ﺃﻭ ﺍﻟﻄﺒﻘﻴﺔ ﺩﺍﺧﻞ ﺍﻟﻌﻨﺼﺮ ﺍﻟﻮﺍﺣﺪ !‬
‫ﺇﻧﻪ ﱂ ﻳﻜﻦ ﻣﻦ ﻗﺼﺪ ﺍﻹﺳﻼﻡ ﻗﻂ ﺃﻥ ﻳﻜﺮﻩ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻋﺘﻨﺎﻕ ﻋﻘﻴﺪﺗﻪ ‪ ..‬ﻭﻟﻜﻦ ﺍﻹﺳـﻼﻡ ﻟـﻴﺲ‬
‫ﳎﺮﺩ " ﻋﻘﻴﺪﺓ " ‪ .‬ﺇﻥ ﺍﻹﺳﻼﻡ ﻛﻤﺎ ﻗﻠﻨﺎ ﺇﻋﻼﻥ ﻋﺎﻡ ﻟﺘﺤﺮﻳﺮ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻠﻌﺒﺎﺩ ‪ .‬ﻓﻬـﻮ ﻳﻬـﺪﻑ‬
‫ﺍﺑﺘﺪﺍﺀ ﺇﱃ ﺇﺯﺍﻟﺔ ﺍﻷﻧﻈﻤﺔ ﻭﺍﳊﻜﻮﻣﺎﺕ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻰ ﺃﺳﺎﺱ ﺣﺎﻛﻤﻴﺔ ﺍﻟﺒﺸﺮ ﻟﻠﺒﺸﺮ ﻭﻋﺒﻮﺩﻳـﺔ ﺍﻹﻧـﺴﺎﻥ‬
‫ﻟﻺﻧﺴﺎﻥ ‪ ..‬ﰒ ﻳﻄﻠﻖ ﺍﻷﻓﺮﺍﺩ ﺑﻌﺪ ﺫﻟﻚ ﺃﺣﺮﺍﺭﹰﺍ ‪ -‬ﺑﺎﻟﻔﻌﻞ ‪ -‬ﰲ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟـﱵ ﻳﺮﻳـﺪﻭ‪‬ﺎ ﲟﺤـﺾ‬
‫ﺍﺧﺘﻴﺎﺭﻫﻢ ‪ -‬ﺑﻌﺪ ﺭﻓﻊ ﺍﻟﻀﻐﻂ ﺍﻟﺴﻴﺎﺳﻲ ﻋﻨﻬﻢ ‪ ،‬ﻭﺑﻌﺪ ﺍﻟﺒﻴﺎﻥ ﺍﳌﻨﲑ ﻷﺭﻭﺍﺣﻬﻢ ﻭﻋﻘﻮﳍﻢ ‪ -‬ﻭﻟﻜـﻦ ﻫـﺬﻩ‬
‫ﺍﻟﺘﺠﺮﺑﺔ ﻟﻴﺲ ﻣﻌﻨﺎﻫـﺎ ﺃﻥ ﳚﻌﻠﻮﺍ ﺇﻻﻫﻬﻢ ﻫﻮﺍﻫﻢ ‪ ،‬ﺃﻭ ﺃﻥ ﳜﺘﺎﺭﻭﺍ ﺑﺄﻧﻔﺴﻬﻢ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻋﺒﻴﺪﹰﺍ ﻟﻠﻌﺒﺎﺩ ! ﻭﺃﻥ‬
‫ﻳﺘﺨﺬ ﺑﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ ﺃﺭﺑﺎﺑﹰﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ ! ‪ ..‬ﺇﻥ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺬﻱ ﳛﻜﻢ ﺍﻟﺒﺸﺮ ﰲ ﺍﻷﺭﺽ ﳚـﺐ ﺃﻥ ﺗﻜـﻮﻥ‬
‫ﻗﺎﻋﺪﺗﻪ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ﻭﺣﺪﻩ ‪ ،‬ﻭﺫﻟﻚ ﺑﺘﻠﻘـﻲ ﺍﻟﺸﺮﺍﺋﻊ ﻣﻨﻪ ﻭﺣﺪﻩ ‪ .‬ﰒ ﻟﻴﻌﺘﻨﻖ ﻛﻞ ﻓﺮﺩ ‪ -‬ﰲ ﻇـﻞ ﻫـﺬﺍ‬
‫ﺍﻟﻨﻈﺎﻡ ﺍﻟﻌﺎﻡ ‪ -‬ﻣﺎ ﻳﻌﺘﻨﻘﻪ ﻣﻦ ﻋﻘﻴﺪﺓ ! ﻭ‪‬ﺬﺍ ﻳﻜﻮﻥ " ﺍﻟﺪﻳﻦ " ﻛﻠﻪ ﷲ ‪ .‬ﺃﻱ ﺗﻜﻮﻥ ﺍﻟﺪﻳﻨﻮﻧـﺔ ﻭﺍﳋـﻀﻮﻉ‬
‫ﻭﺍﻻﺗﺒﺎﻉ ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ﻛﻠﻬﺎ ﷲ ‪ ..‬ﺇﻥ ﻣﺪﻟﻮﻝ " ﺍﻟﺪﻳﻦ " ﺃﴰﻞ ﻣﻦ ﻣﺪﻟﻮﻝ " ﺍﻟﻌﻘﻴﺪﺓ " ‪ .‬ﺇﻥ ﺍﻟﺪﻳﻦ ﻫﻮ ﺍﳌﻨﻬﺞ‬
‫ﻭﺍﻟﻨﻈﺎﻡ ﺍﻟﺬﻱ ﳛﻜﻢ ﺍﳊﻴﺎﺓ ‪ ،‬ﻭﻫﻮ ﰲ ﺍﻹﺳﻼﻡ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﻌﻘﻴﺪﺓ ‪ ،‬ﻭﻟﻜﻨﻪ ﰲ ﻋﻤﻮﻣﻪ ﺃﴰﻞ ﻣﻦ ﺍﻟﻌﻘﻴـﺪﺓ‬
‫‪ ..‬ﻭﰲ ﺍﻹﺳﻼﻡ ﳝﻜﻦ ﺃﻥ ﲣﻀﻊ ﲨﺎﻋﺎﺕ ﻣﺘﻨﻮﻋﺔ ﳌﻨﻬﺠﻪ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ﻭﺣﺪﻩ‬
‫ﻭﻟﻮ ﱂ ﻳﻌﺘﻨﻖ ﺑﻌﺾ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺎﺕ ﻋﻘﻴﺪﺓ ﺍﻹﺳﻼﻡ ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﻳﺪﺭﻙ ﻃﺒﻴﻌﺔ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ‪ -‬ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﳌﺘﻘﺪﻡ ‪ -‬ﻳﺪﺭﻙ ﻣﻌﻬﺎ ﺣﺘﻤﻴﺔ ﺍﻻﻧﻄـﻼﻕ ﺍﳊﺮﻛـﻲ‬
‫ﻟﻺﺳﻼﻡ ﰲ ﺻﻮﺭﺓ ﺍﳉﻬﺎﺩ ﺑﺎﻟﺴﻴﻒ ‪ -‬ﺇﱃ ﺟﺎﻧﺐ ﺍﳉﻬﺎﺩ ﺑﺎﻟﺒﻴﺎﻥ ‪ -‬ﻭﻳﺪﺭﻙ ﺃﻥ ﺫﻟﻚ ﱂ ﻳﻜﻦ ﺣﺮﻛﺔ ﺩﻓﺎﻋﻴﺔ‬
‫‪ -‬ﺑﺎﳌﻌﲎ ﺍﻟﻀﻴﻖ ﺍﻟﺬﻱ ﻳﻔﻬﻢ ﺍﻟﻴﻮﻡ ﻣﻦ ﺍﺻﻄﻼﺡ " ﺍﳊﺮﺏ ﺍﻟﺪﻓﺎﻋﻴﺔ " ﻛﻤﺎ ﻳﺮﻳﺪ ﺍﳌﻬﺰﻭﻣﻮﻥ ‪ -‬ﺃﻣﺎﻡ ﺿﻐﻂ‬
‫ﺍﻟﻮﺍﻗﻊ ﺍﳊﺎﺿﺮ ﻭﺃﻣﺎﻡ ﻫﺠﻮﻡ ﺍﳌﺴﺘﺸﺮﻗﲔ ﺍﳌﺎﻛﺮ ‪ -‬ﺃﻥ ﻳﺼﻮﺭﻭﺍ ﺣﺮﻛﺔ ﺍﳉﻬﺎﺩ ﰲ ﺍﻹﺳﻼﻡ ‪ -‬ﺇﳕـﺎ ﻛـﺎﻥ‬
‫ﺣﺮﻛﺔ ﺍﻧﺪﻓﺎﻉ ﻭﺍﻧﻄﻼﻕ ﻟﺘﺤﺮﻳﺮ " ﺍﻹﻧﺴﺎﻥ " ﰲ " ﺍﻷﺭﺽ " ‪ ..‬ﺑﻮﺳﺎﺋﻞ ﻣﻜﺎﻓﺌﺔ ﻟﻜﻞ ﺟﻮﺍﻧـﺐ ﺍﻟﻮﺍﻗـﻊ‬
‫ﺍﻟﺒﺸﺮﻱ ‪ ،‬ﻭﰲ ﻣﺮﺍﺣﻞ ﳏﺪﺩﺓ ﻟﻜﻞ ﻣﺮﺣﻠﺔ ﻣﻨﻬﺎ ﻭﺳﺎﺋﻠﻬﺎ ﺍﳌﺘﺠﺪﺩﺓ ‪.‬‬
‫ﻭﺇﺫﺍ ﱂ ﻳﻜﻦ ﺑﺪ ﺃﻥ ﻧﺴﻤﻲ ﺣﺮﻛﺔ ﺍﻹﺳﻼﻡ ﺍﳉﻬﺎﺩﻳﺔ ﺣﺮﻛﺔ ﺩﻓﺎﻋﻴﺔ ‪ ،‬ﻓﻼ ﺑﺪ ﺃﻥ ﻧﻐﲑ ﻣﻔﻬﻮﻡ ﻛﻠﻤﺔ‬
‫" ﺩﻓﺎﻉ " ‪ ،‬ﻭﻧﻌﺘﱪﻩ " ﺩﻓﺎﻋﹰﺎ ﻋﻦ ﺍﻹﻧﺴﺎﻥ " ﺫﺍﺗﻪ ‪ ،‬ﺿﺪ ﲨﻴﻊ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﺗﻘﻴﺪ ﺣﺮﻳﺘﻪ ﻭﺗﻌﻮﻕ ﲢـﺮﺭﻩ ‪..‬‬
‫ﻫﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﺗﺘﻤﺜﻞ ﰲ ﺍﳌﻌﺘﻘﺪﺍﺕ ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ‪ ،‬ﻛﻤﺎ ﺗﺘﻤﺜﻞ ﰲ ﺍﻷﻧﻈﻤﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ‪ ،‬ﺍﻟﻘﺎﺋﻤـﺔ ﻋﻠـﻰ‬
‫ﺍﳊﻮﺍﺟﺰ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺍﻟﻄﺒﻘﻴﺔ ﻭﺍﻟﻌﻨﺼﺮﻳﺔ ‪ ،‬ﺍﻟﱵ ﻛﺎﻧﺖ ﺳﺎﺋﺪﺓ ﰲ ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﻳﻮﻡ ﺟﺎﺀ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﺍﻟﱵ‬
‫ﻣﺎ ﺗﺰﺍﻝ ﺃﺷﻜﺎﻝ ﻣﻨﻬﺎ ﺳﺎﺋﺪﺓ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺍﳊﺎﺿﺮﺓ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ !‬
‫ﻭ‪‬ﺬﺍ ﺍﻟﺘﻮﺳﻊ ﰲ ﻣﻔﻬﻮﻡ ﻛﻠﻤﺔ " ﺍﻟﺪﻓﺎﻉ " ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻮﺍﺟﻪ ﺣﻘﻴﻘﺔ ﺑﻮﺍﻋﺚ ﺍﻻﻧﻄﻼﻕ ﺍﻹﺳﻼﻣﻲ‬
‫ﰲ " ﺍﻷﺭﺽ " ﺑﺎﳉﻬﺎﺩ ‪ ،‬ﻭﻧﻮﺍﺟﻪ ﻃﺒﻴﻌﺔ ﺍﻹﺳﻼﻡ ﺫﺍ‪‬ﺎ ‪ ،‬ﻭﻫﻲ ﺃﻧﻪ ﺇﻋﻼﻥ ﻋﺎﻡ ﻟﺘﺤﺮﻳﺮ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ‬
‫ﻟﻠﻌﺒﺎﺩ ‪ ،‬ﻭﺗﻘﺮﻳﺮ ﺃﻟﻮﻫﻴﺔ ﺍﷲ ﻭﺣﺪﻩ ﻭﺭﺑﻮﺑﻴﺘﻪ ﻟﻠﻌﺎﳌﲔ ‪ ،‬ﻭﲢﻄﻴﻢ ﳑﻠﻜﺔ ﺍﳍﻮﻯ ﺍﻟﺒﺸﺮﻱ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﻭﺇﻗﺎﻣـﺔ‬
‫ﳑﻠﻜﺔ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﳍﻴﺔ ﰲ ﻋﺎﱂ ﺍﻹﻧﺴﺎﻥ ‪..‬‬
‫ﺃﻣﺎ ﳏﺎﻭﻟﺔ ﺇﳚﺎﺩ ﻣﱪﺭﺍﺕ ﺩﻓﺎﻋﻴﺔ ﻟﻠﺠﻬﺎﺩ ﺍﻹﺳﻼﻣﻲ ﺑﺎﳌﻌﲎ ﺍﻟﻀﻴﻖ ﻟﻠﻤﻔﻬـﻮﻡ ﺍﻟﻌـﺼﺮﻱ ﻟﻠﺤـﺮﺏ‬
‫ﺍﻟﺪﻓﺎﻋﻴﺔ ‪ ،‬ﻭﳏﺎﻭﻟﺔ ﺍﻟﺒﺤﺚ ﻋﻦ ﺃﺳﺎﻧﻴﺪ ﻹﺛﺒﺎﺕ ﺃﻥ ﻭﻗﺎﺋﻊ ﺍﳉﻬﺎﺩ ﺍﻹﺳﻼﻣﻲ ﻛﺎﻧﺖ ‪‬ﺮﺩ ﺻﺪ ﺍﻟﻌﺪﻭﺍﻥ ﻣﻦ‬
‫ﺍﻟﻘﻮﻯ ﺍ‪‬ﺎﻭﺭﺓ ﻋﻠﻰ " ﺍﻟﻮﻃﻦ ﺍﻹﺳﻼﻣﻲ " ‪ -‬ﻭﻫﻮ ﰲ ﻋﺮﻑ ﺑﻌﻀﻬﻢ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ ‪ -‬ﻓﻬﻲ ﳏﺎﻭﻟﺔ ﺗـﻨﻢ‬
‫ﻋﻦ ﻗﻠﺔ ﺇﺩﺭﺍﻙ ﻟﻄﺒﻴﻌﺔ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﻟﻄﺒﻴﻌﺔ ﺍﻟﺪﻭﺭ ﺍﻟﺬﻱ ﺟﺎﺀ ﻟﻴﻘﻮﻡ ﺑﻪ ﰲ ﺍﻷﺭﺽ ‪ .‬ﻛﻤﺎ ﺃ‪‬ﺎ ﺗﺸﻲ ﺑﺎﳍﺰﳝﺔ‬
‫ﺃﻣﺎﻡ ﺿﻐﻂ ﺍﻟﻮﺍﻗﻊ ﺍﳊﺎﺿﺮ ‪ ،‬ﻭﺃﻣﺎﻡ ﺍﳍﺠﻮﻡ ﺍﻻﺳﺘﺸﺮﺍﻗﻲ ﺍﳌﺎﻛﺮ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ﺍﻹﺳﻼﻣﻲ !‬
‫ﺗﺮﻯ ﻟﻮ ﻛﺎﻥ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ‪ -‬ﻗﺪ ﺃﻣﻨﻮﺍ ﻋﺪﻭﺍﻥ ﺍﻟﺮﻭﻡ ﻭﺍﻟﻔﺮﺱ ﻋﻠـﻰ‬
‫ﺍﳉﺰﻳﺮﺓ ﺃﻛﺎﻧﻮﺍ ﻳﻘﻌـﺪﻭﻥ ﺇﺫﻥ ﻋﻦ ﺩﻓﻊ ﺍﳌﺪ ﺍﻹﺳﻼﻣﻲ ﺇﱃ ﺃﻃﺮﺍﻑ ﺍﻷﺭﺽ ؟ ﻭﻛﻴﻒ ﻛﺎﻧﻮﺍ ﻳﺪﻓﻌﻮﻥ ﻫـﺬﺍ‬

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 ‫‪١٨٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﳌﺪ ‪ ،‬ﻭﺃﻣﺎﻡ ﺍﻟﺪﻋﻮﺓ ﺗﻠﻚ ﺍﻟﻌﻘﺒﺎﺕ ﺍﳌﺎﺩﻳﺔ ﻣﻦ ﺃﻧﻈﻤﺔ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ‪ ،‬ﻭﺃﻧﻈﻤﺔ ﺍ‪‬ﺘﻤﻊ ﺍﻟﻌﻨﺼﺮﻳﺔ ﻭﺍﻟﻄﺒﻘﻴﺔ‬
‫‪ ،‬ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺍﻻﻋﺘﺒﺎﺭﺍﺕ ﺍﻟﻌﻨﺼﺮﻳﺔ ﻭﺍﻟﻄﺒﻘﻴﺔ ‪ ،‬ﻭﺍﻟﱵ ﲢﻤﻴﻬﺎ ﺍﻟﻘﻮﺓ ﺍﳌﺎﺩﻳﺔ ﻟﻠﺪﻭﻟﺔ ﻛﺬﻟﻚ ؟!‬
‫ﺇ‪‬ﺎ ﺳﺬﺍﺟﺔ ﺃﻥ ﻳﺘﺼـﻮﺭ ﺍﻹﻧﺴﺎﻥ ﺩﻋﻮﺓ ﺗﻌﻠﻦ ﲢﺮﻳـﺮ " ﺍﻹﻧﺴﺎﻥ " ‪ ..‬ﻧـﻮﻉ ﺍﻹﻧـﺴﺎﻥ ‪ ..‬ﰲ "‬
‫ﺍﻷﺭﺽ " ‪ ..‬ﻛﻞ ﺍﻷﺭﺽ ‪ ..‬ﰒ ﺗﻘﻒ ﺃﻣﺎﻡ ﻫﺬﻩ ﺍﻟﻌﻘﺒﺎﺕ ﲡﺎﻫﺪﻫﺎ ﺑﺎﻟﻠﺴﺎﻥ ﻭﺍﻟﺒﻴـﺎﻥ ! ‪ ..‬ﺇ‪‬ـﺎ ﲡﺎﻫـﺪ‬
‫ﺑﺎﻟﻠﺴﺎﻥ ﻭﺍﻟﺒﻴﺎﻥ ﺣﻴﻨﻤﺎ ﳜﻠﻰ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻷﻓﺮﺍﺩ ‪ ،‬ﲣﺎﻃﺒﻬﻢ ﲝﺮﻳﺔ ‪ ،‬ﻭﻫﻢ ﻣﻄﻠﻘﻮ ﺍﻟﺴﺮﺍﺡ ﻣﻦ ﲨﻴﻊ ﺗﻠـﻚ‬
‫ﺍﳌﺆﺛﺮﺍﺕ ‪ ..‬ﻓﻬﻨﺎ " ﻻ ﺇﻛﺮﺍﻩ ﰲ ﺍﻟﺪﻳﻦ " ‪ ..‬ﺃﻣﺎ ﺣﲔ ﺗﻮﺟﺪ ﺗﻠﻚ ﺍﻟﻌﻘﺒﺎﺕ ﻭﺍﳌﺆﺛﺮﺍﺕ ﺍﳌﺎﺩﻳﺔ ‪ ،‬ﻓﻼ ﺑﺪ ﻣـﻦ‬
‫ﺇﺯﺍﻟﺘﻬﺎ ﺃﻭ ﹰﻻ ﺑﺎﻟﻘﻮﺓ ‪ ،‬ﻟﻠﺘﻤﻜﻦ ﻣﻦ ﳐﺎﻃﺒﺔ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﻭﻋﻘﻠﻪ ‪ ،‬ﻭﻫﻮ ﻃﻠﻴﻖ ﻣﻦ ﻫﺬﻩ ﺍﻷﻏﻼﻝ !‬
‫ﺇﻥ ﺍﳉﻬﺎﺩ ﺿﺮﻭﺭﺓ ﻟﻠﺪﻋﻮﺓ ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺃﻫﺪﺍﻓﻬﺎ ﻫﻲ ﺇﻋﻼﻥ ﲢﺮﻳﺮ ﺍﻹﻧﺴﺎﻥ ﺇﻋﻼﻧﹰﺎ ﺟـﺎﺩﹰﺍ ﻳﻮﺍﺟـﻪ‬
‫ﺍﻟﻮﺍﻗﻊ ﺍﻟﻔﻌﻠﻲ ﺑﻮﺳﺎﺋﻞ ﻣﻜﺎﻓﺌﺔ ﻟﻪ ﰲ ﻛﻞ ﺟﻮﺍﻧﺒﻪ ‪ ،‬ﻭﻻ ﻳﻜﻔﻲ ﺑﺎﻟﺒﻴﺎﻥ ﺍﻟﻔﻠﺴﻔﻲ ﺍﻟﻨﻈﺮﻱ ! ﺳـﻮﺍﺀ ﻛـﺎﻥ‬
‫ﺍﻟﻮﻃﻦ ﺍﻹﺳﻼﻣﻲ ‪ -‬ﻭﺑﺎﻟﺘﻌﺒﲑ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺼﺤﻴﺢ ‪ :‬ﺩﺍﺭ ﺍﻹﺳﻼﻡ ‪ -‬ﺁﻣﻨﹰﺎ ﺃﻡ ﻣﻬﺪﺩﹰﺍ ﻣﻦ ﺟﲑﺍﻧﻪ ‪ .‬ﻓﺎﻹﺳﻼﻡ‬
‫ﺣﲔ ﻳﺴﻌﻰ ﺇﱃ ﺍﻟﺴﻠﻢ ‪ ،‬ﻻ ﻳﻘﺼﺪ ﺗﻠﻚ ﺍﻟﺴﻠﻢ ﺍﻟﺮﺧﻴﺼﺔ ‪ ،‬ﻭﻫﻲ ﳎﺮﺩ ﺃﻥ ﻳﺆﻣﻦ ﺍﻟﺮﻗﻌﺔ ﺍﳋﺎﺻﺔ ﺍﻟﱵ ﻳﻌﺘﻨﻖ‬
‫ﺃﻫﻠﻬﺎ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ‪ .‬ﺇﳕﺎ ﻫﻮ ﻳﺮﻳـﺪ ﺍﻟﺴﻠﻢ ﺍﻟﱵ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﷲ ‪ .‬ﺃﻱ ﺗﻜﻮﻥ ﻋﺒﻮﺩﻳﺔ ﺍﻟﻨﺎﺱ‬
‫ﻛﻠﻬﻢ ﻓﻴﻬﺎ ﷲ ‪ ،‬ﻭﺍﻟﱵ ﻻ ﻳﺘﺨﺬ ﻓﻴﻬﺎ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ ﺃﺭﺑﺎﺑﹰﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ ‪ .‬ﻭﺍﻟﻌﱪﺓ ﺑﻨﻬﺎﻳﺔ ﺍﳌﺮﺍﺣﻞ ﺍﻟﱵ‬
‫ﻭﺻﻠﺖ ﺇﻟﻴﻬﺎ ﺍﳊﺮﻛﺔ ﺍﳉﻬﺎﺩﻳﺔ ﰲ ﺍﻹﺳﻼﻡ ‪ -‬ﺑﺄﻣﺮ ﻣﻦ ﺍﷲ ‪ -‬ﻻ ﺑﺄﻭﺍﺋﻞ ﺃﻳﺎﻡ ﺍﻟـﺪﻋﻮﺓ ﻭﻻ ﺑﺄﻭﺍﺳـﻄﻬﺎ ‪..‬‬
‫ﻭﻟﻘـﺪ ﺍﻧﺘﻬﺖ ﻫﺬﻩ ﺍﳌﺮﺍﺣﻞ ﻛﻤﺎ ﻳﻘـﻮﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ‪ " :‬ﻓﺎﺳﺘﻘﺮ ﺃﻣﺮ ﺍﻟﻜﻔﺎﺭ ﻣﻌﻪ ‪ -‬ﺑﻌـﺪ ﻧـﺰﻭﻝ‬
‫ﺑﺮﺍﺀﺓ ‪ -‬ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ‪ :‬ﳏﺎﺭﺑﲔ ﻟﻪ ‪ ،‬ﻭﺃﻫﻞ ﻋﻬﺪ ‪ ،‬ﻭﺃﻫﻞ ﺫﻣﺔ ‪ ..‬ﰒ ﺁﻟﺖ ﺣﺎﻝ ﺃﻫﻞ ﺍﻟﻌﻬﺪ ﻭﺍﻟـﺼﻠﺢ‬
‫ﺇﱃ ﺍﻹﺳﻼﻡ ‪ ..‬ﻓﺼﺎﺭﻭﺍ ﻣﻌﻪ ﻗﺴﻤﲔ ‪ :‬ﳏﺎﺭﺑﲔ ‪ ،‬ﻭﺃﻫﻞ ﺫﻣﺔ ‪ .‬ﻭﺍﶈﺎﺭﺑﻮﻥ ﻟﻪ ﺧﺎﺋﻔﻮﻥ ﻣﻨﻪ ‪ ..‬ﻓﺼﺎﺭ ﺃﻫـﻞ‬
‫ﺍﻷﺭﺽ ﻣﻌﻪ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ‪ :‬ﻣﺴﻠﻢ ﻣﺆﻣﻦ ﺑﻪ ‪ ،‬ﻭﻣﺴﺎﱂ ﻟﻪ ﺁﻣﻦ ) ﻭﻫﻢ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻛﻤﺎ ﻳﻔﻬﻢ ﻣـﻦ ﺍﳉﻤﻠـﺔ‬
‫ﺍﻟﺴﺎﺑﻘﺔ ( ﻭﺧﺎﺋﻒ ﳏﺎﺭﺏ " ‪..‬‬
‫ﻭﻫﺬﻩ ﻫﻲ ﺍﳌﻮﺍﻗﻒ ﺍﳌﻨﻄﻘﻴﺔ ﻣﻊ ﻃﺒﻴﻌﺔ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻭﺃﻫﺪﺍﻓﻪ ‪ ،‬ﻻ ﻛﻤﺎ ﻳﻔﻬﻢ ﺍﳌﻬﺰﻭﻣﻮﻥ ﺃﻣﺎﻡ ﺍﻟﻮﺍﻗـﻊ‬
‫ﺍﳊﺎﺿﺮ ‪ ،‬ﻭﺃﻣﺎﻡ ﻫﺠﻮﻡ ﺍﳌﺴﺘﺸﺮﻗﲔ ﺍﳌﺎﻛﺮ !‬
‫ﻭﻟﻘـﺪ ﻛﻒ ﺍﷲ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺍﻟﻘﺘﺎﻝ ﰲ ﻣﻜﺔ ‪ ،‬ﻭﰲ ﺃﻭﻝ ﺍﻟﻌﻬﺪ ﺑﺎﳍﺠﺮﺓ ﺇﱃ ﺍﳌﺪﻳﻨـﺔ ‪ ..‬ﻭﻗﻴـﻞ‬
‫ﻟﻠﻤﺴﻠﻤﲔ ‪ } :‬ﹸﻛﻔﱡﻮﺍ ﹶﺃ‪‬ﻳ ِﺪ‪‬ﻳ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃﻗِﻴﻤ‪‬ﻮﺍ ﺍﻟﺼ‪‬ﻼ ﹶﺓ ﻭ‪‬ﺁﺗ‪‬ﻮﺍ ﺍﻟ ‪‬ﺰﻛﹶﺎ ﹶﺓ { )‪ .. (٢‬ﰒ ﺃﺫﻥ ﳍﻢ ﻓﻴﻪ ‪ ،‬ﻓﻘﻴﻞ ﳍﻢ ‪ } :‬ﹸﺃ ِﺫ ﹶﻥ‬
‫ﺼ ِﺮ ِﻫ ‪‬ﻢ ﹶﻟ ﹶﻘﺪِﻳ ‪‬ﺮ ‪ ،‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹸﺃ ‪‬ﺧ ِﺮﺟ‪‬ﻮﺍ ِﻣ ‪‬ﻦ ِﺩﻳ‪‬ﺎ ِﺭ ِﻫ ‪‬ﻢ ِﺑ ‪‬ﻐ‪‬ﻴـ ِﺮ ‪‬ﺣ ‪‬ﻖ ِﺇﻟﱠﺎ‬ ‫ِﻟﱠﻠﺬِﻳ ‪‬ﻦ ‪‬ﻳﻘﹶﺎ‪‬ﺗﹸﻠـﻮ ﹶﻥ ِﺑﹶﺄ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹸﻇِﻠﻤ‪‬ﻮﺍ ‪‬ﻭِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﻧ ‪‬‬
‫ﺕ ‪‬ﻭﻣ‪‬ـﺴ‪‬ﺎ ِﺟ ‪‬ﺪ‬ ‫ﺻﻮ‪‬ﺍ ِﻣـ ‪‬ﻊ ‪‬ﻭِﺑ‪‬ﻴ ‪‬ﻊ ‪‬ﻭﺻ‪‬ـﹶﻠﻮ‪‬ﺍ ‪‬‬ ‫ﺖ ‪‬‬ ‫ﺾ ﹶﻟ ‪‬ﻬ ‪‬ﺪ ‪‬ﻣ ‪‬‬‫ﻀ ‪‬ﻬ ‪‬ﻢ ِﺑ‪‬ﺒ ‪‬ﻌ ٍ‬ ‫ﺱ ‪‬ﺑ ‪‬ﻌ ‪‬‬‫ﹶﺃ ﹾﻥ ‪‬ﻳﻘﹸﻮﻟﹸﻮﺍ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭﹶﻟﻮ‪‬ﻻ ‪‬ﺩ ﹾﻓ ‪‬ﻊ ﺍﻟﱠﻠ ِﻪ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺽ‬
‫ﻱ ‪‬ﻋﺰِﻳ ‪‬ﺰ ‪ ،‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ِﺇ ﹾﻥ ‪‬ﻣ ﱠﻜﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ِﻓﻲ ﺍﻟﹾـﹶﺄ ‪‬ﺭ ِ‬ ‫ﺼ ‪‬ﺮ ‪‬ﻩ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ﹶﻘ ِﻮ ‪‬‬
‫ﺼ ‪‬ﺮ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ‪‬ﻨ ‪‬‬
‫‪‬ﻳ ﹾﺬ ﹶﻛ ‪‬ﺮ ﻓِﻴﻬ‪‬ﺎ ﺍ ‪‬ﺳ ‪‬ﻢ ﺍﻟﱠﻠ ِﻪ ﹶﻛﺜِﲑﹰﺍ ‪‬ﻭﹶﻟ‪‬ﻴ‪‬ﻨ ‪‬‬
‫)‪(٣‬‬
‫ﻑ ‪‬ﻭ‪‬ﻧ ‪‬ﻬﻮ‪‬ﺍ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ﹶﻜ ِﺮ ‪‬ﻭِﻟﱠﻠ ِﻪ ﻋ‪‬ﺎِﻗ‪‬ﺒ ﹸﺔ ﺍﹾﻟﹸﺄﻣ‪‬ﻮ ِﺭ { ‪ ..‬ﰒ ﻓﺮﺽ‬ ‫ﹶﺃﻗﹶﺎ ‪‬ﻣـﻮﺍ ﺍﻟﺼ‪‬ﻼ ﹶﺓ ﻭ‪‬ﺁ‪‬ﺗﻮ‪‬ﺍ ﺍﻟ ‪‬ﺰﻛﹶﺎ ﹶﺓ ‪‬ﻭﹶﺃ ‪‬ﻣـﺮ‪‬ﻭﺍ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ِ‬
‫ﻋﻠﻴﻬﻢ ﺍﻟﻘﺘﺎﻝ ﺑﻌﺪ ﺫﻟﻚ ﳌﻦ ﻗﺎﺗﻠﻬﻢ ﺩﻭﻥ ﻣﻦ ﱂ ﻳﻘﺎﺗﻠﻬﻢ ﻓﻘﻴﻞ ﳍﻢ ‪ } :‬ﻭﻗﹶﺎِﺗﻠﹸﻮﺍ ﻓِﻲ ﺳ‪‬ـﺒِﻴ ِﻞ ﺍﻟﻠﱠـ ِﻪ ﺍﻟﱠـﺬِﻳ ‪‬ﻦ‬
‫ﲔ ﻛﹶﺎﻓﱠـ ﹰﺔ‬ ‫‪‬ﻳﻘﹶﺎِﺗﻠﹸﻮ‪‬ﻧ ﹸﻜ ‪‬ﻢ { )‪ .. (٤‬ﰒ ﻓﺮﺽ ﻋﻠﻴﻬﻢ ﻗﺘﺎﻝ ﺍﳌﺸﺮﻛﲔ ﻛﺎﻓـﺔ ‪ ،‬ﻓﻘﻴﻞ ﳍﻢ ‪ } :‬ﻭﻗﹶﺎِﺗﻠﹸﻮﺍ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺸ ِﺮ ِﻛ ‪‬‬
‫ﺤ ‪‬ﺮﻣ‪‬ﻮ ﹶﻥ‬ ‫ﹶﻛﻤ‪‬ﺎ ‪‬ﻳﻘﹶﺎِﺗﻠﹸﻮ‪‬ﻧ ﹸﻜ ‪‬ﻢ ﻛﹶﺎﱠﻓ ﹰﺔ { )‪ .. (٥‬ﻭﻗﻴﻞ ﳍﻢ ‪ } :‬ﻗﹶﺎِﺗﻠﹸﻮﺍ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻻ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﺎﻟﱠﻠ ِﻪ ﻭ‪‬ﻻ ﺑِﺎﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻟﹾﺂ ِﺧ ِﺮ ﻭ‪‬ﻻ ‪‬ﻳ ‪‬‬
‫ﺠ ‪‬ﺰ‪‬ﻳ ﹶﺔ ‪‬ﻋ ‪‬ﻦ ‪‬ﻳ ٍﺪ ‪‬ﻭﻫ‪‬ـ ‪‬ﻢ‬ ‫ﺏ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﻌﻄﹸﻮﺍ ﺍﹾﻟ ِ‬ ‫ﺤ ‪‬ﻖ ِﻣ ‪‬ﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺃﹸﻭﺗ‪‬ﻮﺍ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬ ‫ﻣ‪‬ﺎ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ﻭ‪‬ﻻ ‪‬ﻳﺪِﻳﻨ‪‬ﻮ ﹶﻥ ﺩِﻳ ‪‬ﻦ ﺍﻟﹾ ‪‬‬

‫)‪(٢‬‬
‫ﺍﻝﻨﺴﺎﺀ ‪٧٧ :‬‬
‫)‪(٣‬‬
‫ﺍﻝﺤﺞ ‪٤١-٣٩ :‬‬
‫)‪(٤‬‬
‫ﺍﻝﺒﻘﺭﺓ ‪١٩٠ :‬‬
‫)‪(٥‬‬
‫ﺍﻝﺘﻭﺒﺔ ‪٣٦ :‬‬

‫‪١٨٢‬‬
 ‫‪١٨٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺻ‪‬ﺎ ِﻏﺮ‪‬ﻭ ﹶﻥ { )‪ . (٦‬ﻓﻜﺎﻥ ﺍﻟﻘﺘﺎﻝ ‪ -‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ‪ " -‬ﳏﺮﻣﹰﺎ ‪ ،‬ﰒ ﻣﺄﺫﻭﻧﹰﺎ ﺑﻪ ‪ ،‬ﰒ ﻣﺄﻣﻮﺭﹰﺍ ﺑـﻪ‬
‫ﳌﻦ ﺑﺪﺃﻫﻢ ﺑﺎﻟﻘﺘﺎﻝ ‪ ،‬ﰒ ﻣﺄﻣﻮﺭﹰﺍ ﺑﻪ ﳉﻤﻴﻊ ﺍﳌﺸﺮﻛﲔ " ‪..‬‬
‫ﺇﻥ ﺟ ‪‬ﺪﻳﺔ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﳉﻬﺎﺩ ‪ ،‬ﻭﺟﺪﻳﺔ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟـﱵ ﲢـﺾ ﻋﻠﻴـﻪ ‪،‬‬
‫ﻭﺟﺪﻳﺔ ﺍﻟﻮﻗﺎﺋﻊ ﺍﳉﻬﺎﺩﻳﺔ ﰲ ﺻﺪﺭ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﻋﻠﻰ ﻣﺪﻯ ﻃﻮﻳﻞ ﻣﻦ ﺗﺎﺭﳜﻪ ‪ ..‬ﺇﻥ ﻫﺬﻩ ﺍﳉﺪﻳﺔ ﺍﻟﻮﺍﺿـﺤﺔ‬
‫ﲤﻨﻊ ﺃﻥ ﳚﻮﻝ ﰲ ﺍﻟﻨﻔﺲ ﺫﻟﻚ ﺍﻟﺘﻔﺴﲑ ﺍﻟﺬﻱ ﳛﺎﻭﻟﻪ ﺍﳌﻬﺰﻭﻣﻮﻥ ﺃﻣﺎﻡ ﺿﻐﻂ ﺍﻟﻮﺍﻗﻊ ﺍﳊﺎﺿﺮ ﻭﺃﻣﺎﻡ ﺍﳍﺠـﻮﻡ‬
‫ﺍﻻﺳﺘﺸﺮﺍﻗﻲ ﺍﳌﺎﻛﺮ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ﺍﻹﺳﻼﻣﻲ !‬
‫ﻭﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳﺴﻤﻊ ﻗﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﻭﻗﻮﻝ ﺭﺳﻮﻟﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ‪-‬‬
‫ﻭﻳﺘﺎﺑﻊ ﻭﻗﺎﺋﻊ ﺍﳉﻬﺎﺩ ﺍﻹﺳﻼﻣﻲ ‪ ،‬ﰒ ﻳﻈﻨﻪ ﺷﺄﻧﹰﺎ ﻋﺎﺭﺿﹰﺎ ﻣﻘﻴﺪﹰﺍ ﲟﻼﺑﺴﺎﺕ ﺗﺬﻫﺐ ﻭﲡﻲﺀ ‪ ،‬ﻭﻳﻘـﻒ ﻋﻨـﺪ‬
‫ﺣﺪﻭﺩ ﺍﻟﺪﻓﺎﻉ ﻟﺘﺄﻣﲔ ﺍﳊﺪﻭﺩ ؟!‬
‫ﻟﻘﺪ ﺑﲔ ﺍﷲ ﻟﻠﻤﺆﻣﻨﲔ ﰲ ﺃﻭﻝ ﻣﺎ ﻧﺰﻝ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺃﺫﻥ ﳍﻢ ﻓﻴﻬﺎ ﺑﺎﻟﻘﺘـﺎﻝ ﺃﻥ ﺍﻟـﺸﺄﻥ ﺍﻟـﺪﺍﺋﻢ‬
‫ﺍﻷﺻﻴﻞ ﰲ ﻃﺒﻴﻌﺔ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺃﻥ ﻳﺪﻓﻊ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾ ‪ ،‬ﻟﺪﻓﻊ ﺍﻟﻔﺴﺎﺩ ﻋﻦ ﺍﻷﺭﺽ ‪:‬‬
‫ﺼ ِﺮ ِﻫ ‪‬ﻢ ﹶﻟ ﹶﻘﺪِﻳ ‪‬ﺮ ‪ ،‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹸﺃ ‪‬ﺧ ِﺮﺟ‪‬ﻮﺍ ﻣِـ ‪‬ﻦ ِﺩﻳ‪‬ـﺎ ِﺭ ِﻫ ‪‬ﻢ‬
‫} ﹸﺃ ِﺫ ﹶﻥ ِﻟﱠﻠﺬِﻳ ‪‬ﻦ ‪‬ﻳﻘﹶﺎ‪‬ﺗﻠﹸﻮ ﹶﻥ ِﺑﹶﺄ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹸﻇِﻠﻤ‪‬ﻮﺍ ‪‬ﻭِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﻧ ‪‬‬
‫ﺕ‬
‫ﺻﻮ‪‬ﺍ ِﻣ ‪‬ﻊ ‪‬ﻭِﺑﻴ‪‬ـ ‪‬ﻊ ‪‬ﻭﺻ‪‬ـﹶﻠﻮ‪‬ﺍ ‪‬‬ ‫ﺖ ‪‬‬ ‫ﺾ ﹶﻟ ‪‬ﻬ ‪‬ﺪ ‪‬ﻣ ‪‬‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ِﺑ‪‬ﺒ ‪‬ﻌ ٍ‬
‫ﺱ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ‪‬ﺣ ‪‬ﻖ ِﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ‪‬ﻳﻘﹸﻮﻟﹸﻮﺍ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭﻟﹶﻮ‪‬ﻻ ‪‬ﺩ ﹾﻓ ‪‬ﻊ ﺍﻟﱠﻠ ِﻪ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫‪‬ﻭ ‪‬ﻣﺴ‪‬ﺎ ِﺟ ‪‬ﺪ ‪‬ﻳ ﹾﺬ ﹶﻛ ‪‬ﺮ ﻓِﻴﻬ‪‬ﺎ ﺍ ‪‬ﺳ ‪‬ﻢ ﺍﻟﱠﻠ ِﻪ ﹶﻛﺜِﲑﹰﺍ { ‪ ] ..‬ﺍﳊﺞ ‪[ ٤٠ - ٣٩ :‬‬
‫ﻭﺇﺫﻥ ﻓﻬﻮ ﺍﻟﺸﺄﻥ ﺍﻟﺪﺍﺋﻢ ﻻ ﺍﳊﺎﻟﺔ ﺍﻟﻌﺎﺭﺿﺔ ‪ .‬ﺍﻟﺸﺄﻥ ﺍﻟﺪﺍﺋﻢ ﺃﻥ ﻻ ﻳﺘﻌﺎﻳﺶ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ ﰲ ﻫـﺬﻩ‬
‫ﺍﻷﺭﺽ ‪ .‬ﻭﺃﻧﻪ ﻣﱴ ﻗﺎﻡ ﺍﻹﺳﻼﻡ ﺑﺈﻋﻼﻧﻪ ﺍﻟﻌﺎﻡ ﻹﻗﺎﻣﺔ ﺭﺑﻮﺑﻴﺔ ﺍﷲ ﻟﻠﻌﺎﳌﲔ ‪ ،‬ﻭﲢﺮﻳﺮ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳـﺔ‬
‫ﻟﻠﻌﺒﺎﺩ ‪ ،‬ﺭﻣﺎﻩ ﺍﳌﻐﺘﺼﺒﻮﻥ ﻟﺴﻠﻄﺎﻥ ﺍﷲ ﰲ ﺍﻷﺭﺽ ﻭﱂ ﻳﺴﺎﳌﻮﻩ ﻗﻂ ‪ ،‬ﻭﺍﻧﻄﻠﻖ ﻫﻮ ﻛﺬﻟﻚ ﻳـﺪﻣﺮ ﻋﻠـﻴﻬﻢ‬
‫ﻟﻴﺨﺮﺝ ﺍﻟﻨﺎﺱ ﻣﻦ ﺳﻠﻄﺎ‪‬ﻢ ﻭﻳﺪﻓﻊ ﻋﻦ " ﺍﻹﻧﺴﺎﻥ " ﰲ " ﺍﻷﺭﺽ " ﺫﻟﻚ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﻐﺎﺻـﺐ ‪ ..‬ﺣـﺎﻝ‬
‫ﺩﺍﺋﻤﺔ ﻻ ﻳﻘﻒ ﻣﻌﻬﺎ ﺍﻻﻧﻄﻼﻕ ﺍﳉﻬﺎﺩﻱ ﺍﻟﺘﺤﺮﻳﺮﻱ ﺣﱴ ﻳﻜﻮﻥ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﷲ ‪.‬‬
‫ﺇﻥ ﺍﻟﻜﻒ ﻋﻦ ﺍﻟﻘﺘﺎﻝ ﰲ ﻣﻜﺔ ﱂ ﻳﻜﻦ ﺇﻻ ﳎﺮﺩ ﻣﺮﺣﻠﺔ ﰲ ﺧﻄﺔ ﻃﻮﻳﻠﺔ ‪ .‬ﻛﺬﻟﻚ ﻛﺎﻥ ﺍﻷﻣـﺮ ﺃﻭﻝ‬
‫ﺍﻟﻌﻬﺪ ﺑﺎﳍﺠﺮﺓ ‪ .‬ﻭﺍﻟﺬﻱ ﺑﻌﺚ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ﰲ ﺍﳌﺪﻳﻨﺔ ﺑﻌﺪ ﺍﻟﻔﺘﺮﺓ ﺍﻷﻭﱃ ﻟﻼﻧﻄﻼﻕ ﱂ ﻳﻜﻦ ﳎﺮﺩ ﺗﺄﻣﲔ‬
‫ﺍﳌﺪﻳﻨﺔ ‪ ..‬ﻫﺬﺍ ﻫﺪﻑ ﺃﻭﱄ ﻻ ﺑﺪ ﻣﻨﻪ ‪ ،‬ﻭﻟﻜﻨﻪ ﻟﻴﺲ ﺍﳍﺪﻑ ﺍﻷﺧﲑ ‪ ..‬ﺇﻧﻪ ﻫﺪﻑ ﻳﻀﻤﻦ ﻭﺳﻴﻠﺔ ﺍﻻﻧﻄـﻼﻕ‬
‫‪ ،‬ﻭﻳﺆﻣﻦ ﻗﺎﻋﺪﺓ ﺍﻻﻧﻄﻼﻕ ‪ ..‬ﺍﻻﻧﻄﻼﻕ ﻟﺘﺤﺮﻳﺮ " ﺍﻹﻧﺴﺎﻥ " ‪ ،‬ﻭﻹﺯﺍﻟﺔ ﺍﻟﻌﻘﺒﺎﺕ ﺍﻟﱵ ﲤﻨﻊ " ﺍﻹﻧﺴﺎﻥ " ﺫﺍﺗﻪ‬
‫ﻣﻦ ﺍﻻﻧﻄﻼﻕ !‬
‫ﻭﻛﻒ ﺃﻳﺪﻱ ﺍﳌﺴﻠﻤﲔ ﰲ ﻣﻜﺔ ﻋﻦ ﺍﳉﻬﺎﺩ ﺑﺎﻟﺴﻴﻒ ﻣﻔﻬﻮﻡ ‪ .‬ﻷﻧﻪ ﻛﺎﻥ ﻣﻜﻔﻮ ﹰﻻ ﻟﻠﺪﻋﻮﺓ ﰲ ﻣﻜـﺔ‬
‫ﺣﺮﻳﺔ ﺍﻟﺒﻼﻍ ‪ ..‬ﻛﺎﻥ ﺻﺎﺣﺒﻬﺎ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﳝﻠﻚ ﲝﻤﺎﻳﺔ ﺳﻴﻮﻑ ﺑﲏ ﻫﺎﺷﻢ ‪ ،‬ﺃﻥ ﻳـﺼﺪﻉ‬
‫ﺑﺎﻟﺪﻋﻮﺓ ‪ ،‬ﻭﳜﺎﻃﺐ ‪‬ﺎ ﺍﻵﺫﺍﻥ ﻭﺍﻟﻌﻘﻮﻝ ﻭﺍﻟﻘﻠﻮﺏ ‪ ،‬ﻭﻳﻮﺍﺟﻪ ‪‬ﺎ ﺍﻷﻓﺮﺍﺩ ‪ ..‬ﱂ ﺗﻜﻦ ﻫﻨﺎﻙ ﺳﻠﻄﺔ ﺳﻴﺎﺳـﻴﺔ‬
‫ﻣﻨﻈﻤﺔ ﲤﻨﻌﻪ ﻣﻦ ﺇﺑﻼﻍ ﺍﻟﺪﻋﻮﺓ ‪ ،‬ﺃﻭ ﲤﻨﻊ ﺍﻷﻓﺮﺍﺩ ﻣﻦ ﲰﺎﻋﻪ ! ﻓﻼ ﺿﺮﻭﺭﺓ ‪ -‬ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ‪ -‬ﻻﺳﺘﺨﺪﺍﻡ‬
‫ﺍﻟﻘﻮﺓ ‪ ،‬ﻭﺫﻟﻚ ﺇﱃ ﺃﺳﺒﺎﺏ ﺃﺧﺮﻯ ﻟﻌﻠﻬﺎ ﻛﺎﻧﺖ ﻗﺎﺋﻤﺔ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ‪ .‬ﻭﻗﺪ ﳋﺼﺘﻬﺎ ﰲ ﻇـﻼﻝ ﺍﻟﻘـﺮﺁﻥ‬
‫ﻋﻨﺪ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﹶﺃﹶﻟ ‪‬ﻢ ﺗ‪ ‬ﺮ ِﺇﻟﹶﻰ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻗِﻴ ﹶﻞ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹸﻛﻔﱡﻮﺍ ﹶﺃ‪‬ﻳ ِﺪ‪‬ﻳ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃﻗِﻴﻤ‪‬ﻮﺍ ﺍﻟﺼ‪‬ﻼ ﹶﺓ ﻭ‪‬ﺁﺗ‪‬ﻮﺍ ﺍﻟ ‪‬ﺰﻛﹶﺎ ﹶﺓ ‪] { ..‬‬
‫ﺍﻵﻳﺔ ‪ ٧٧‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ [ ‪ .‬ﻭﻻ ﺑﺄﺱ ﰲ ﺇﺛﺒﺎﺕ ﺑﻌﺾ ﻫﺬﺍ ﺍﻟﺘﻠﺨﻴﺺ ﻫﻨﺎ ‪:‬‬
‫" ﺭﲟﺎ ﻛﺎﻥ ﺫﻟﻚ ﻷﻥ ﺍﻟﻔﺘﺮﺓ ﺍﳌﻜﻴﺔ ﻛﺎﻧﺖ ﻓﺘﺮﺓ ﺗﺮﺑﻴﺔ ﻭﺇﻋﺪﺍﺩ ‪ ،‬ﰲ ﺑﻴﺌﺔ ﻣﻌﻴﻨﺔ ‪ ،‬ﻟﻘـﻮﻡ ﻣﻌﻴـﻨﲔ ‪،‬‬
‫ﻭﺳﻂ ﻇﺮﻭﻑ ﻣﻌﻴﻨﺔ ‪ .‬ﻭﻣﻦ ﺃﻫﺪﺍﻑ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻹﻋﺪﺍﺩ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺒﻴﺌﺔ ﺑﺎﻟﺬﺍﺕ ‪ ،‬ﺗﺮﺑﻴﺔ ﻧﻔﺲ ﺍﻟﻔﺮﺩ ﺍﻟﻌﺮﰊ‬
‫ﻋﻠﻰ ﺍﻟﺼﱪ ﻋﻠﻰ ﻣﺎ ﻻ ﻳﺼﱪ ﻋﻠﻴﻪ ﻋﺎﺩﺓ ﻣﻦ ﺍﻟﻀﻴﻢ ﻋﻠﻰ ﺷﺨﺼﻪ ﺃﻭ ﻋﻠﻰ ﻣﻦ ﻳﻠﻮﺫﻭﻥ ﺑﻪ ‪ ،‬ﻟﻴﺨﻠﺺ ﻣـﻦ‬
‫ﺷﺨﺼﻪ ‪ ،‬ﻭﻳﺘﺠﺮﺩ ﻣﻦ ﺫﺍﺗﻪ ‪ ،‬ﻭﻻ ﺗﻌﻮﺩ ﺫﺍﺗﻪ ﻭﻻ ﻣﻦ ﻳﻠﻮﺫﻭﻥ ﺑﻪ ﳏﻮﺭ ﺍﳊﻴﺎﺓ ﰲ ﻧﻈﺮﻩ ﻭﺩﺍﻓﻊ ﺍﳊﺮﻛـﺔ ﰲ‬
‫ﺣﻴﺎﺗﻪ ‪ .‬ﻭﺗﺮﺑﻴﺘﻪ ﻛﺬﻟﻚ ﻋﻠﻰ ﺿﺒﻂ ﺃﻋﺼﺎﺑﻪ ‪ ،‬ﻓﻼ ﻳﻨﺪﻓﻊ ﻷﻭﻝ ﻣﺆﺛﺮ ‪ -‬ﻛﻤﺎ ﻫﻲ ﻃﺒﻴﻌﺘـﻪ ‪ -‬ﻭﻻ ﻳﻬﺘـﺎﺝ‬

‫)‪(٦‬‬
‫ﺍﻝﺘﻭﺒﺔ ‪٢٩ :‬‬

‫‪١٨٣‬‬
 ‫‪١٨٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻷﻭﻝ ﻣﻬﻴﺞ ‪ ،‬ﻓﻴﺘﻢ ﺍﻻﻋﺘﺪﺍﻝ ﰲ ﻃﺒﻴﻌﺘﻪ ﻭﺣﺮﻛﺘﻪ ‪ .‬ﻭﺗﺮﺑﻴﺘﻪ ﻋﻠﻰ ﺃﻥ ﻳﺘﺒﻊ ﳎﺘﻤﻌﹰﺎ ﻣﻨﻈﻤﹰﺎ ﻟﻪ ﻗﻴـﺎﺩﺓ ﻳﺮﺟـﻊ‬
‫ﺇﻟﻴﻬﺎ ﰲ ﻛﻞ ﺃﻣﺮ ﻣﻦ ﺃﻣﻮﺭ ﺣﻴﺎﺗﻪ ‪ ،‬ﻭﻻ ﻳﺘﺼﺮﻑ ﺇﻻ ﻭﻓﻖ ﻣﺎ ﺗﺄﻣﺮﻩ ﺑﻪ ‪ -‬ﻣﻬﻤﺎ ﻳﻜﻦ ﳐﺎﻟﻔﹰﺎ ﳌﺄﻟﻮﻓﻪ ﻭﻋﺎﺩﺗـﻪ‬
‫‪ -‬ﻭﻗﺪ ﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ﺣﺠﺮ ﺍﻷﺳﺎﺱ ﰲ ﺇﻋﺪﺍﺩ ﺷﺨﺼﻴﺔ ﺍﻟﻌﺮﰊ ‪ ،‬ﻹﻧﺸﺎﺀ " ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ " ﺍﳋﺎﺿﻊ ﻟﻘﻴﺎﺩﺓ‬
‫ﻣﻮﺟﻬﺔ ‪ ،‬ﺍﳌﺘﺮﻗﻲ ﺍﳌﺘﺤﻀﺮ ‪ ،‬ﻏﲑ ﺍﳍﻤﺠﻲ ﺃﻭ ﺍﻟﻘﺒﻠﻲ !‬
‫" ﻭﺭﲟﺎ ﻛﺎﻥ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ‪ .‬ﻷﻥ ﺍﻟﺪﻋﻮﺓ ﺍﻟﺴﻠﻤﻴﺔ ﻛﺎﻧﺖ ﺃﺷﺪ ﺃﺛﺮﹰﺍ ﻭﺃﻧﻔﺬ ‪ ،‬ﰲ ﻣﺜﻞ ﺑﻴﺌـﺔ ﻗـﺮﻳﺶ ‪.‬‬
‫ﺫﺍﺕ ﺍﻟﻌﻨﺠﻬﻴﺔ ﻭﺍﻟﺸﺮﻑ ‪ .‬ﻭﺍﻟﱵ ﻗﺪ ﻳﺪﻓﻌﻬﺎ ﺍﻟﻘﺘﺎﻝ ﻣﻌﻬﺎ ‪ -‬ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ‪ -‬ﺇﱃ ﺯﻳـﺎﺩﺓ ﺍﻟﻌﻨـﺎﺩ ‪،‬‬
‫ﻭﺇﱃ ﻧﺸﺄﺓ ﺛﺎﺭﺍﺕ ﺩﻣﻮﻳﺔ ﺟﺪﻳﺪﺓ ﻛﺜﺎﺭﺍﺕ ﺍﻟﻌﺮﺏ ﺍﳌﻌﺮﻭﻓﺔ ﺍﻟﱵ ﺃﺛﺎﺭﺕ ﺣﺮﺏ ﺩﺍﺣﺲ ﻭﺍﻟﻐﱪﺍﺀ ‪ ،‬ﻭﺣـﺮﺏ‬
‫ﺍﻟﺒﺴﻮﺱ ‪ ،‬ﺃﻋﻮﺍﻣﹰﺎ ﻃﻮﻳﻠﺔ ‪ ،‬ﺗﻔﺎﻧﺖ ﻓﻴﻬﺎ ﻗﺒﺎﺋﻞ ﺑﺮﻣﺘﻬﺎ ‪ .‬ﻭﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﺜﺎﺭﺍﺕ ﺍﳉﺪﻳﺪﺓ ﻣﺮﺗﺒﻄﺔ ﰲ ﺃﺫﻫـﺎ‪‬ﻢ‬
‫ﻭﺫﻛﺮﻳﺎ‪‬ﻢ ﺑﺎﻹﺳﻼﻡ ‪ ،‬ﻓﻼ ‪‬ﺪﺃ ﺑﻌﺪ ﺫﻟﻚ ﺃﺑﺪﹰﺍ ‪ ،‬ﻭﻳﺘﺤﻮﻝ ﺍﻹﺳﻼﻡ ﻣﻦ ﺩﻋﻮﺓ ﻭﺩﻳﻦ ﺇﱃ ﺛﺎﺭﺍﺕ ﻭﺫﺣـﻮﻝ‬
‫ﺗﻨﺴﻰ ﻣﻌﻬﺎ ﻭﺟﻬﺘﻪ ﺍﻷﺳﺎﺳﻴﺔ ‪ ،‬ﻭﻫﻮ ﰲ ﻣﺒﺪﺋﻪ ‪ ،‬ﻓﻼ ﺗﺬﻛﺮ ﺃﺑﺪﹰﺍ !‬
‫" ﻭﺭﲟﺎ ﻛﺎﻥ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ‪ ،‬ﺍﺟﺘﻨﺎﺑﹰﺎ ﻹﻧﺸﺎﺀ ﻣﻌﺮﻛﺔ ﻭﻣﻘﺘﻠﺔ ﰲ ﺩﺍﺧﻞ ﻛﻞ ﺑﻴﺖ ‪ .‬ﻓﻠﻢ ﺗﻜـﻦ ﻫﻨـﺎﻙ‬
‫ﺳﻠﻄﺔ ﻧﻈﺎﻣﻴﺔ ﻋﺎﻣﺔ ‪ ،‬ﻫﻲ ﺍﻟﱵ ﺗﻌﺬﺏ ﺍﳌﺆﻣﻨﲔ ﻭﺗﻔﺘﻨﻬﻢ ‪ ،‬ﺇﳕﺎ ﻛﺎﻥ ﺫﻟﻚ ﻣﻮﻛﻮ ﹰﻻ ﺇﱃ ﺃﻭﻟﻴﺎﺀ ﻛـﻞ ﻓـﺮﺩ‬
‫ﻳﻌﺬﺑﻮﻧﻪ ﻭﻳﻔﺘﻨﻮﻧﻪ " ﻭﻳﺆﺩﺑﻮﻧﻪ ! " ﻭﻣﻌﲎ ﺍﻹﺫﻥ ﺑﺎﻟﻘﺘﺎﻝ ‪ -‬ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺒﻴﺌﺔ ‪ -‬ﺃﻥ ﺗﻘﻊ ﻣﻌﺮﻛﺔ ﻭﻣﻘﺘﻠﺔ ﰲ‬
‫ﻛﻞ ﺑﻴﺖ ‪ ..‬ﰒ ﻳﻘﺎﻝ ‪ :‬ﻫﺬﺍ ﻫﻮ ﺍﻹﺳﻼﻡ ! ﻭﻟﻘﺪ ﻗﻴﻠﺖ ﺣﱴ ﻭﺍﻹﺳﻼﻡ ﻳﺄﻣﺮ ﺑﺎﻟﻜﻒ ﻋﻦ ﺍﻟﻘﺘـﺎﻝ ! ﻓﻘـﺪ‬
‫ﻛﺎﻧﺖ ﺩﻋﺎﻳﺔ ﻗﺮﻳﺶ ﰲ ﺍﳌﻮﺳﻢ ‪ .‬ﰲ ﺃﻭﺍﺳﻂ ﺍﻟﻌﺮﺏ ﺍﻟﻘﺎﺩﻣﲔ ﻟﻠﺤﺞ ﻭﺍﻟﺘﺠﺎﺭﺓ ‪ :‬ﺇﻥ ﳏﻤﺪﹰﺍ ﻳﻔﺮﻕ ﺑﲔ ﺍﻟﻮﺍﻟﺪ‬
‫ﻭﻭﻟﺪﻩ ‪ ،‬ﻓﻮﻕ ﺗﻔﺮﻳﻘﻪ ﻟﻘﻮﻣﻪ ﻭﻋﺸﲑﺗﻪ ! ﻓﻜﻴﻒ ﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﻳﺄﻣﺮ ﺍﻟﻮﻟﺪ ﺑﻘﺘﻞ ﺍﻟﻮﺍﻟﺪ ‪ ،‬ﻭﺍﳌﻮﱃ ﺑﻘﺘـﻞ‬
‫ﺍﻟﻮﱄ ‪ ..‬ﰲ ﻛﻞ ﺑﻴﺖ ﻭﰲ ﻛﻞ ﳏﻠﺔ ؟‬
‫" ﻭﺭﲟﺎ ﻛﺎﻥ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ﳌﺎ ﻳﻌﻠﻤﻪ ﺍﷲ ﻣﻦ ﺃﻥ ﻛﺜﲑﻳﻦ ﻣﻦ ﺍﳌﻌﺎﻧﺪﻳﻦ ﺍﻟﺬﻳﻦ ﻳﻔﺘﻨﻮﻥ ﺃﻭﺍﺋﻞ ﺍﳌـﺴﻠﻤﲔ‬
‫ﻋﻦ ﺩﻳﻨﻬﻢ ‪ ،‬ﻭﻳﻌﺬﺑﻮ‪‬ﻢ ﻭﻳﺆﺫﻭ‪‬ﻢ ‪ ،‬ﻫﻢ ﺑﺄﻧﻔﺴﻬﻢ ﺳﻴﻜﻮﻧﻮﻥ ﺟﻨﺪ ﺍﻹﺳﻼﻡ ﺍﳌﺨﻠﺺ ‪ ،‬ﺑﻞ ﻣﻦ ﻗﺎﺩﺗﻪ ‪ ..‬ﺃﱂ‬
‫ﻳﻜﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻣﻦ ﺑﲔ ﻫﺆﻻﺀ ؟!‬
‫" ﻭﺭﲟﺎ ﻛﺎﻥ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ‪ ،‬ﻷﻥ ﺍﻟﻨﺨﻮﺓ ﺍﻟﻌﺮﺑﻴﺔ ‪ ،‬ﰲ ﺑﻴﺌﺔ ﻗﺒﻠﻴﺔ ‪ ،‬ﻣﻦ ﻋﺎﺩ‪‬ﺎ ﺃﻥ ﺗﺜﻮﺭ ﻟﻠﻤﻈﻠﻮﻡ ﺍﻟﺬﻱ‬
‫ﳛﺘﻤﻞ ﺍﻷﺫﻯ ‪ ،‬ﻭﻻ ﻳﺘﺮﺍﺟﻊ ! ﻭﲞﺎﺻﺔ ﺇﺫﺍ ﻛﺎﻥ ﻭﺍﻗﻌﹰﺎ ﻋﻠﻰ ﻛﺮﺍﻡ ﺍﻟﻨﺎﺱ ﻓﻴﻬﻢ ‪ ..‬ﻭﻗﺪ ﻭﻗﻌﺖ ﻇﻮﺍﻫﺮ ﻛﺜﲑﺓ‬
‫ﺗﺜﺒﺖ ﺻﺤﺔ ﻫﺬﻩ ﺍﻟﻨﻈﺮﺓ ‪ -‬ﰲ ﻫﺬﻩ ﺍﻟﺒﻴﺌﺔ ‪ -‬ﻓﺎﺑﻦ ﺍﻟﺪﻏﻨﺔ ﱂ ﻳﺮﺽ ﺃﻥ ﻳﺘﺮﻙ ﺃﺑﺎ ﺑﻜﺮ ‪ -‬ﻭﻫﻮ ﺭﺟﻞ ﻛﺮﱘ ‪-‬‬
‫ﻳﻬﺎﺟﺮ ﻭﳜﺮﺝ ﻣﻦ ﻣﻜﺔ ‪ ،‬ﻭﺭﺃﻯ ﰲ ﺫﻟﻚ ﻋﺎﺭﹰﺍ ﻋﻠﻰ ﺍﻟﻌﺮﺏ ! ﻭﻋﺮﺽ ﻋﻠﻴﻪ ﺟﻮﺍﺭﻩ ﻭﲪﺎﻳﺘﻪ ‪ ..‬ﻭﺁﺧﺮ ﻫﺬﻩ‬
‫ﺍﻟﻈﻮﺍﻫﺮ ﻧﻘﺾ ﺻﺤﻴﻔﺔ ﺍﳊﺼﺎﺭ ﻟﺒﲏ ﻫﺎﺷﻢ ﰲ ﺷﻌﺐ ﺃﰊ ﻃﺎﻟﺐ ‪ ،‬ﺑﻌﺪ ﻣﺎ ﻃﺎﻝ ﻋﻠﻴﻬﻢ ﺍﳉﻮﻉ ﻭﺍﺷـﺘﺪﺕ‬
‫ﺍﶈﻨﺔ ‪ ..‬ﺑﻴﻨﻤﺎ ﰲ ﺑﻴﺌﺔ ﺃﺧﺮﻯ ﻣﻦ ﺑﻴﺌﺎﺕ " ﺍﳊﻀﺎﺭﺓ " ﺍﻟﻘﺪﳝﺔ ﺍﻟﱵ ﻣﺮﺩﺕ ﻋﻠﻰ ﺍﻟـﺬﻝ ‪ ،‬ﻗـﺪ ﻳﻜــﻮﻥ‬
‫ﺍﻟﺴﻜﻮﺕ ﻋﻠﻰ ﺍﻷﺫﻯ ﻣﺪﻋﺎﺓ ﻟﻠﻬﺰﺀ ﻭﺍﻟﺴﺨﺮﻳﺔ ﻭﺍﻻﺣﺘﻘﺎﺭ ﻣﻦ ﺍﻟﺒﻴﺌﺔ ‪ ،‬ﻭﺗﻌﻈﻴﻢ ﺍﳌﺆﺫﻱ ﺍﻟﻈﺎﱂ ﺍﳌﻌﺘﺪﻱ !‬
‫" ﻭﺭﲟﺎ ﻛﺎﻥ ﺫﻟﻚ ‪ ،‬ﺃﻳﻀﹰﺎ ‪ ،‬ﻟﻘﻠﺔ ﻋﺪﺩ ﺍﳌﺴﻠﻤﲔ ﺣﻴﻨﺬﺍﻙ ‪ .‬ﻭﺍﳓﺼﺎﺭﻫﻢ ﰲ ﻣﻜﺔ ‪ ،‬ﺣﻴﺚ ﱂ ﺗﺒﻠـﻎ‬
‫ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺑﻘﻴﺔ ﺍﳉﺰﻳﺮﺓ ﺃﻭ ﺑﻠﻐﺖ ﺃﺧﺒﺎﺭﻫﺎ ﻣﺘﻨﺎﺛﺮﺓ ‪ ،‬ﺣﻴﺚ ﻛﺎﻧﺖ ﺍﻟﻘﺒﺎﺋﻞ ﺗﻘﻒ ﻋﻠﻰ ﺍﳊﻴﺎﺩ ﻣﻦ ﻣﻌﺮﻛـﺔ‬
‫ﺩﺍﺧﻠﻴﺔ ﺑﲔ ﻗﺮﻳﺶ ﻭﺑﻌﺾ ﺃﺑﻨﺎﺋﻬﺎ ‪ ،‬ﺣﱴ ﺗﺮﻯ ﻣﺎﺫﺍ ﻳﻜﻮﻥ ﻣﺼﲑ ﺍﳌﻮﻗﻒ ‪ .‬ﻓﻔﻲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻗﺪ ﺗﻨﺘﻬﻲ‬
‫ﺍﳌﻌﺮﻛﺔ ﺍﶈﺪﻭﺩﺓ ‪ ،‬ﺇﱃ ﻗﺘﻞ ﺍ‪‬ﻤﻮﻋﺔ ﺍﳌﺴﻠﻤﺔ ﺍﻟﻘﻠﻴﻠﺔ ‪ -‬ﺣﱴ ﻭﻟﻮ ﻗﺘﻠﻮﺍ ﻫﻢ ﺃﺿﻌﺎﻑ ﻣﻦ ﺳﻴﻘﺘﻞ ﻣﻨـﻬﻢ ‪-‬‬
‫ﻭﻳﺒﻘﻰ ﺍﻟﺸﺮﻙ ‪ ،‬ﻭﺗﻨﻤﺤﻲ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ‪ ،‬ﻭﱂ ﻳﻘﻢ ﰲ ﺍﻷﺭﺽ ﻟﻺﺳﻼﻡ ﻧﻈﺎﻡ ‪ ،‬ﻭﻻ ﻭﺟﺪ ﻟـﻪ ﻛﻴـﺎﻥ‬
‫ﻭﺍﻗﻌﻲ ‪ .‬ﻭﻫﻮ ﺩﻳﻦ ﺟﺎﺀ ﻟﻴﻜﻮﻥ ﻣﻨﻬﺎﺝ ﺣﻴﺎﺓ ‪ ،‬ﻭﻟﻴﻜﻮﻥ ﻧﻈﺎﻣﹰﺎ ﻭﺍﻗﻌﻴﹰﺎ ﻋﻤﻠﻴﹰﺎ ﻟﻠﺤﻴﺎﺓ ‪.‬‬
‫" ‪ ...‬ﺇﱁ " ‪...‬‬
‫ﻓﺄﻣﺎ ﰲ ﺍﳌﺪﻳﻨﺔ ‪ -‬ﰲ ﺃﻭﻝ ﺍﻟﻌﻬﺪ ﺑﺎﳍﺠﺮﺓ ‪ -‬ﻓﻘﺪ ﻛﺎﻧﺖ ﺍﳌﻌﺎﻫﺪﺓ ﺍﻟﱵ ﻋﻘﺪﻫﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻـﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻣﻊ ﺍﻟﻴﻬﻮﺩ ﻣﻦ ﺃﻫﻠﻬﺎ ﻭﻣﻦ ﺑﻘﻲ ﻋﻠﻰ ﺍﻟﺸﺮﻙ ﻣﻦ ﺍﻟﻌﺮﺏ ﻓﻴﻬﺎ ﻭﻓﻴﻤﺎ ﺣﻮﳍﺎ ‪ ،‬ﻣﻼﺑـﺴﺔ‬
‫ﺗﻘﺘﻀﻴﻬﺎ ﻃﺒﻴﻌﺔ ﺍﳌﺮﺣﻠﺔ ﻛﺬﻟﻚ ‪..‬‬

‫‪١٨٤‬‬
 ‫‪١٨٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺃﻭ ﹰﻻ ‪ :‬ﻷﻥ ﻫﻨﺎﻙ ﳎﺎ ﹰﻻ ﻟﻠﺘﺒﻠﻴﻎ ﻭﺍﻟﺒﻴﺎﻥ ‪ ،‬ﻻ ﺗﻘﻒ ﻟﻪ ﺳﻠﻄﺔ ﺳﻴﺎﺳﻴﺔ ﲤﻨﻌﻪ ﻭﲢﻮﻝ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﺑﻴﻨﻪ ‪،‬‬
‫ﻓﻘﺪ ﺍﻋﺘﺮﻑ ﺍﳉﻤﻴﻊ ﺑﺎﻟﺪﻭﻟﺔ ﺍﳌﺴﻠﻤﺔ ﺍﳉﺪﻳﺪﺓ ‪ ،‬ﻭﺑﻘﻴﺎﺩﺓ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﰲ ﺗﺼﺮﻳﻒ‬
‫ﺷﺆﻭ‪‬ﺎ ﺍﻟﺴﻴﺎﺳﻴﺔ ‪ .‬ﻓﻨﺼﺖ ﺍﳌﻌﺎﻫﺪﺓ ﻋﻠﻰ ﺃﻻ ﻳﻌﻘﺪ ﺃﺣﺪ ﻣﻨﻬﻢ ﺻﻠﺤﹰﺎ ﻭﻻ ﻳﺜﲑ ﺣﺮﺑﹰﺎ ‪ ،‬ﻭﻻ ﻳﻨﺸﺊ ﻋﻼﻗـﺔ‬
‫ﺧﺎﺭﺟﻴﺔ ﺇﻻ ﺑﺈﺫﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻭﻛﺎﻥ ﻭﺍﺿﺤﹰﺎ ﺃﻥ ﺍﻟﺴﻠﻄﺔ ﺍﳊﻘﻴﻘﺔ ﰲ ﺍﳌﺪﻳﻨـﺔ ﰲ‬
‫ﻳﺪ ﺍﻟﻘﻴﺎﺩﺓ ﺍﳌﺴﻠﻤﺔ ‪ .‬ﻓﺎ‪‬ﺎﻝ ﺃﻣﺎﻡ ﺍﻟﺪﻋﻮﺓ ﻣﻔﺘﻮﺡ ‪ ،‬ﻭﺍﻟﺘﺨﻠﻴﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﺣﺮﻳﺔ ﺍﻻﻋﺘﻘﺎﺩ ﻗﺎﺋﻤﺔ ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ ‪ :‬ﺇﻥ ﺍﻟﺮﺳﻮﻝ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻛﺎﻥ ﻳﺮﻳﺪ ﺍﻟﺘﻔﺮﻍ ﻓـﻲ ‪ ،‬ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ‪ -‬ﻟﻘﺮﻳﺶ ‪،‬‬
‫ﺍﻟﱵ ﺗﻘﻮﻡ ﻣﻌﺎﺭﺿﺘﻬﺎ ﳍﺬﺍ ﺍﻟﺪﻳﻦ ﺣﺠﺮ ﻋﺜﺮﺓ ﰲ ﻭﺟﻪ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻷﺧﺮﻯ ﺍﻟﻮﺍﻗﻌﺔ ﰲ ﺣﺎﻟﺔ ﺍﻧﺘﻈﺎﺭ ﳌﺎ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻪ‬
‫ﺍﻷﻣﺮ ﺑﲔ ﻗﺮﻳﺶ ﻭﺑﻌﺾ ﺑﻨﻴﻬﺎ ! ﻟﺬﻟﻚ ﺑﺎﺩﺭ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺑﺈﺭﺳﺎﻝ " ﺍﻟـﺴﺮﺍﻳﺎ "‬
‫ﻭﻛﺎﻥ ﺃﻭﻝ ﻟﻮﺍﺀ ﻋﻘﺪﻩ ﳊﻤﺰﺓ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻋﻠﻰ ﺭﺃﺱ ﺳﺒﻌﺔ ﺃﺷﻬﺮ ﻣﻦ ﺍﳍﺠﺮﺓ ‪.‬‬
‫ﰒ ﺗﻮﺍﻟﺖ ﻫﺬﻩ ﺍﻟﺴﺮﺍﻳﺎ ‪ ،‬ﻋﻠﻰ ﺭﺃﺱ ﺗﺴﻌﺔ ﺃﺷﻬﺮ ‪ .‬ﰒ ﻋﻠﻰ ﺭﺃﺱ ﺛﻼﺛﺔ ﻋﺸﺮ ﺷﻬﺮﹰﺍ ‪ .‬ﰒ ﻋﻠـﻰ ﺭﺃﺱ‬
‫ﺳﺘﺔ ﻋﺸﺮ ﺷﻬﺮﹰﺍ ‪ .‬ﰒ ﻛﺎﻧﺖ ﺳﺮﻳﺔ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﺤﺶ ﰲ ﺭﺟﺐ ﻋﻠﻰ ﺭﺃﺱ ﺳﺒﻌﺔ ﻋﺸﺮ ﺷـﻬﺮﹰﺍ ‪ ،‬ﻭﻫـﻲ‬
‫ﳊﺮﺍﻡ ‪ ،‬ﻭﺍﻟﱵ ﻧﺰﻟﺖ ﻓﻴﻬﺎ ﺁﻳـﺎﺕ ﺍﻟﺒﻘـﺮﺓ ‪} :‬‬ ‫ﺃﻭﻝ ﻏﺰﺍﺓ ﻭﻗﻊ ﻓﻴﻬﺎ ﻗﺘﻞ ﻭﻗﺘﺎﻝ ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﰲ ﺍﻟﺸﻬﺮ ﺍ ﹶ‬
‫ﺤﺮ‪‬ﺍ ِﻡ‬
‫ﺠ ِﺪ ﺍﹾﻟ ‪‬‬‫ﺴِ‬ ‫ﺻ ‪‬ﺪ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ ﹸﻛ ﹾﻔ ‪‬ﺮ ِﺑ ِﻪ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫ﺤﺮ‪‬ﺍ ِﻡ ِﻗﺘ‪‬ﺎ ٍﻝ ﻓِﻴ ِﻪ ﹸﻗ ﹾﻞ ِﻗﺘ‪‬ﺎ ﹲﻝ ﻓِﻴ ِﻪ ﹶﻛِﺒ ‪‬ﲑ ‪‬ﻭ ‪‬‬ ‫ﺸ ‪‬ﻬ ِﺮ ﺍﹾﻟ ‪‬‬
‫ﻚ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬‬ ‫ﺴﺄﹶﻟﻮ‪‬ﻧ ‪‬‬ ‫‪‬ﻳ ‪‬‬
‫ﺝ ﹶﺃ ‪‬ﻫِﻠ ِﻪ ِﻣ‪‬ﻨ ‪‬ﻪ ﹶﺃ ﹾﻛ‪‬ﺒ ‪‬ﺮ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ﻭ‪‬ﺍﹾﻟ ِﻔ‪‬ﺘ‪‬ﻨ ﹸﺔ ﹶﺃ ﹾﻛ‪‬ﺒ ‪‬ﺮ ِﻣ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ‪‬ﺘ ِﻞ ﻭ‪‬ﻻ ‪‬ﻳﺰ‪‬ﺍﻟﹸﻮ ﹶﻥ ‪‬ﻳﻘﹶﺎِﺗﻠﹸﻮ‪‬ﻧ ﹸﻜ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﺮﺩ‪‬ﻭ ﹸﻛ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ﺩِﻳِﻨ ﹸﻜ ‪‬ﻢ‬ ‫‪‬ﻭِﺇ ‪‬ﺧﺮ‪‬ﺍ ‪‬‬
‫ِﺇ ِﻥ ﺍ ‪‬ﺳ‪‬ﺘﻄﹶﺎﻋ‪‬ﻮﺍ ‪ ] { ..‬ﺍﻟﺒﻘﺮﺓ ‪. [ ٢١٧ :‬‬
‫ﰒ ﻛﺎﻧﺖ ﻏﺰﻭﺓ ﺑﺪﺭ ﺍﻟﻜﱪﻯ ﰲ ﺭﻣﻀﺎﻥ ﻣﻦ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ‪ ..‬ﻭﻫﻲ ﺍﻟﱵ ﻧﺰﻟﺖ ﻓﻴﻬﺎ ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ ‪.‬‬
‫ﻭﺭﺅﻳﺔ ﺍﳌﻮﻗﻒ ﻣﻦ ﺧﻼﻝ ﻣﻼﺑﺴﺎﺕ ﺍﻟﻮﺍﻗﻊ ‪ ،‬ﻻ ﺗﺪﻉ ﳎﺎ ﹰﻻ ﻟﻠﻘﻮﻝ ﺑﺄﻥ " ﺍﻟﺪﻓﺎﻉ " ﲟﻔﻬﻮﻣﻪ ﺍﻟﻀﻴﻖ‬
‫ﻛﺎﻥ ﻫﻮ ﻗﺎﻋﺪﺓ ﺍﳊﺮﻛﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﳌﻬﺰﻭﻣﻮﻥ ﺃﻣﺎﻡ ﺍﻟﻮﺍﻗـﻊ ﺍﳊﺎﺿـﺮ ‪ ،‬ﻭﺃﻣـﺎﻡ ﺍﳍﺠـﻮﻡ‬
‫ﺍﻻﺳﺘﺸﺮﺍﻗﻲ ﺍﳌﺎﻛﺮ !‬
‫ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﻠﺠﺌﻮﻥ ﺇﱃ ﺗﻠﻤﺲ ﺃﺳﺒﺎﺏ ﺩﻓﺎﻋﻴﺔ ﲝﺘﺔ ﳊﺮﻛﺔ ﺍﳌﺪ ﺍﻹﺳﻼﻣﻲ ‪ ،‬ﺇﳕﺎ ﻳﺆﺧـﺬﻭﻥ ﲝﺮﻛـﺔ‬
‫ﺍﳍﺠﻮﻡ ﺍﻻﺳﺘﺸﺮﺍﻗﻴﺔ ‪ ،‬ﰲ ﻭﻗﺖ ﱂ ﻳﻌﺪ ﻟﻠﻤﺴﻠﻤﲔ ﺷﻮﻛﺔ ‪ ،‬ﺑﻞ ﱂ ﻳﻌﺪ ﻟﻠﻤﺴﻠﻤﲔ ﺇﺳـﻼﻡ ! ‪ -‬ﺇﻻ ﻣـﻦ‬
‫ﻋﺼﻢ ﺍﷲ ﳑﻦ ﻳﺼﺮﻭﻥ ﻋﻠﻰ ﲢﻘﻴﻖ ﺇﻋﻼﻥ ﺍﻹﺳﻼﻡ ﺍﻟﻌﺎﻡ ﺑﺘﺤﺮﻳﺮ " ﺍﻹﻧﺴﺎﻥ " ﰲ " ﺍﻷﺭﺽ " ﻣـﻦ ﻛـﻞ‬
‫ﺳﻠﻄﺎﻥ ﺇﻻ ﻣﻦ ﺳﻠﻄﺎﻥ ﺍﷲ ‪ ،‬ﻟﻴﻜﻮﻥ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﷲ ‪ -‬ﻓﻴﺒﺤﺜﻮﻥ ﻋﻦ ﻣﱪﺭﺍﺕ ﺃﺩﺑﻴﺔ ﻟﻠﺠﻬﺎﺩ ﰲ ﺍﻹﺳﻼﻡ !‬
‫ﻭﺍﳌﺪ ﺍﻹﺳﻼﻣﻲ ﻟﻴﺲ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﻣﱪﺭﺍﺕ ﺃﺩﺑﻴﺔ ﻟﻪ ﺃﻛﺜﺮ ﻣﻦ ﺍﳌﱪﺭﺍﺕ ﺍﻟﱵ ﲪﻠﺘـﻬﺎ ﺍﻟﻨـﺼﻮﺹ‬
‫ﺍﻟﻘﺮﺁﻧﻴﺔ ‪:‬‬
‫ﺤﻴ‪‬ﺎ ﹶﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﺑِﺎﻟﹾﺂ ِﺧ ‪‬ﺮ ِﺓ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﻘﹶﺎِﺗ ﹾﻞ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﹶﻓ‪‬ﻴ ﹾﻘﺘ‪‬ـ ﹾﻞ ﹶﺃ ‪‬ﻭ‬ ‫ﺸﺮ‪‬ﻭ ﹶﻥ ﺍﹾﻟ ‪‬‬ ‫} ﹶﻓ ﹾﻠ‪‬ﻴﻘﹶﺎﺗِ ﹾﻞ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﲔ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ِﻝ ﻭ‪‬ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ِﺀ‬ ‫ﻀ ‪‬ﻌ ِﻔ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬‬
‫ﻑ ‪‬ﻧ ‪‬ﺆﺗِﻴ ِﻪ ﹶﺃﺟ‪‬ﺮﹰﺍ ‪‬ﻋﻈِﻴﻤﹰﺎ ‪ ،‬ﻭﻣ‪‬ﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻻ ‪‬ﺗﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﻭ‪‬ﺍﹾﻟﻤ‪ ‬‬ ‫ﺴ ‪‬ﻮ ‪‬‬ ‫ﺐ ﹶﻓ ‪‬‬‫‪‬ﻳ ‪‬ﻐِﻠ ‪‬‬
‫ﻚ ‪‬ﻭِﻟ‪‬ﻴﹰﺎ ﻭ‪‬ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻞ ﹶﻟﻨ‪‬ـﺎ‬ ‫ﻭ‪‬ﺍﹾﻟ ِﻮﹾﻟﺪ‪‬ﺍ ِﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﹶﺃ ‪‬ﺧ ِﺮ ‪‬ﺟﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟ ﹶﻘ ‪‬ﺮ‪‬ﻳ ِﺔ ﺍﻟﻈﱠﺎِﻟ ِﻢ ﹶﺃ ‪‬ﻫﹸﻠﻬ‪‬ﺎ ﻭ‪‬ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻞ ﹶﻟﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﻟ ‪‬ﺪ‪‬ﻧ ‪‬‬
‫ﺕ ﹶﻓﻘﹶﺎِﺗﻠﹸﻮﺍ‬ ‫ﻚ ‪‬ﻧﺼِﲑﹰﺍ ‪ ،‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻳﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ‪‬ﻳﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﻄﱠﺎﻏﹸﻮ ِ‬ ‫ِﻣ ‪‬ﻦ ﹶﻟ ‪‬ﺪ‪‬ﻧ ‪‬‬
‫ﺿﻌِﻴﻔﹰﺎ { ‪ ] ..‬ﺍﻟﻨﺴﺎﺀ ‪[ ٧٦ - ٧٤ :‬‬ ‫ﺸ‪‬ﻴﻄﹶﺎ ِﻥ ﻛﹶﺎ ﹶﻥ ‪‬‬ ‫ﺸ‪‬ﻴﻄﹶﺎ ِﻥ ِﺇ ﱠﻥ ﹶﻛ‪‬ﻴ ‪‬ﺪ ﺍﻟ ‪‬‬ ‫ﹶﺃ ‪‬ﻭِﻟﻴ‪‬ﺎ َﺀ ﺍﻟ ‪‬‬
‫ﲔ‪،‬‬ ‫ﺖ ﺍﻟﹾـﹶﺄ ‪‬ﻭِﻟ ‪‬‬ ‫ﺖ ﺳ‪‬ـ‪‬ﻨ ‪‬‬ ‫ﻀ ‪‬‬ ‫ﻒ ‪‬ﻭِﺇ ﹾﻥ ‪‬ﻳﻌ‪‬ﻮﺩ‪‬ﻭﺍ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﻣ ‪‬‬ ‫} ﹸﻗ ﹾﻞ ِﻟﱠﻠﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ِﺇ ﹾﻥ ‪‬ﻳ‪‬ﻨ‪‬ﺘﻬ‪‬ﻮﺍ ‪‬ﻳ ‪‬ﻐ ﹶﻔ ‪‬ﺮ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻣ‪‬ﺎ ﹶﻗ ‪‬ﺪ ‪‬ﺳﹶﻠ ‪‬‬
‫ﺼ ‪‬ﲑ ‪ ،‬ﻭِﺇ ﹾﻥ ‪‬ﺗ ‪‬ﻮﻟﱠـﻮ‪‬ﺍ‬ ‫‪‬ﻭﻗﹶﺎِﺗﻠﹸﻮ ‪‬ﻫ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻰ ﻻ ‪‬ﺗﻜﹸﻮ ﹶﻥ ِﻓ‪‬ﺘ‪‬ﻨ ﹲﺔ ﻭ‪‬ﻳﻜﹸﻮ ﹶﻥ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ﹸﻛﱡﻠ ‪‬ﻪ ِﻟﱠﻠ ِﻪ ﹶﻓِﺈ ِﻥ ﺍ‪‬ﻧ‪‬ﺘ ‪‬ﻬﻮ‪‬ﺍ ﹶﻓِﺈ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ‪‬ﺑ ِ‬
‫ﺼ ‪‬ﲑ { ] ﺍﻷﻧﻔﺎﻝ ‪[ ٤٠ - ٣٨ :‬‬ ‫ﻓﹶﺎ ‪‬ﻋﹶﻠﻤ‪‬ﻮﺍ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻣﻮ‪‬ﻻ ﹸﻛ ‪‬ﻢ ِﻧ ‪‬ﻌ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﻟﹶﻰ ‪‬ﻭِﻧ ‪‬ﻌ ‪‬ﻢ ﺍﻟ‪‬ﻨ ِ‬
‫ﺤ ‪‬ﺮﻣ‪‬ﻮ ﹶﻥ ﻣ‪‬ﺎ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ﻭ‪‬ﻻ ﻳ‪‬ـﺪِﻳﻨ‪‬ﻮ ﹶﻥ‬ ‫} ﻗﹶﺎِﺗﻠﹸﻮﺍ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻻ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﺎﻟﱠﻠ ِﻪ ﻭ‪‬ﻻ ﺑِﺎﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻟﹾﺂ ِﺧ ِﺮ ﻭ‪‬ﻻ ‪‬ﻳ ‪‬‬
‫ﺖ ﺍﹾﻟ‪‬ﻴﻬ‪‬ﻮ ‪‬ﺩ ‪‬ﻋ ‪‬ﺰ‪‬ﻳ ‪‬ﺮ ﺍ‪‬ﺑ ‪‬ﻦ‬‫ﺠ ‪‬ﺰ‪‬ﻳ ﹶﺔ ‪‬ﻋ ‪‬ﻦ ‪‬ﻳ ٍﺪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﺻ‪‬ﺎ ِﻏﺮ‪‬ﻭ ﹶﻥ ‪ ،‬ﻭﻗﹶﺎﹶﻟ ِ‬ ‫ﺏ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﻌﻄﹸﻮﺍ ﺍﹾﻟ ِ‬ ‫ﺤ ‪‬ﻖ ِﻣ ‪‬ﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺃﹸﻭﺗ‪‬ﻮﺍ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬ ‫ﺩِﻳ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﻚ ﹶﻗ ‪‬ﻮﹸﻟ ‪‬ﻬ ‪‬ﻢ ِﺑﹶﺄ ﹾﻓﻮ‪‬ﺍ ِﻫ ِﻬ ‪‬ﻢ ‪‬ﻳﻀ‪‬ﺎ ِﻫﺌﹸﻮ ﹶﻥ ﹶﻗ ‪‬ﻮ ﹶﻝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒ ﹸﻞ ﻗﹶﺎ‪‬ﺗﹶﻠ ‪‬ﻬ ‪‬ﻢ‬ ‫ﺖ ﺍﻟ‪‬ﻨﺼ‪‬ﺎﺭ‪‬ﻯ ﺍﹾﻟ ‪‬ﻤﺴِﻴ ‪‬ﺢ ﺍ‪‬ﺑ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ﹶﺫِﻟ ‪‬‬ ‫ﺍﻟﱠﻠ ِﻪ ‪‬ﻭﻗﹶﺎﹶﻟ ِ‬
‫ﺨﺬﹸﻭﺍ ﹶﺃ ‪‬ﺣﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ ‪‬ﺭ ‪‬ﻫﺒ‪‬ﺎ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺭﺑ‪‬ﺎﺑﹰﺎ ِﻣ ‪‬ﻦ ‪‬ﺩﻭ ِﻥ ﺍﻟﱠﻠ ِﻪ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤﺴِﻴ ‪‬ﺢ ﺍ‪‬ﺑ ‪‬ﻦ ‪‬ﻣ ‪‬ﺮ‪‬ﻳ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ﹸﺃﻣِـﺮ‪‬ﻭﺍ ِﺇﻟﱠـﺎ‬ ‫ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃﻧ‪‬ﻰ ‪‬ﻳ ‪‬ﺆﹶﻓﻜﹸﻮ ﹶﻥ ‪ ،‬ﺍ‪‬ﺗ ‪‬‬

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 ‫‪١٨٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺸ ِﺮﻛﹸﻮ ﹶﻥ ‪ ،‬ﻳﺮِﻳﺪ‪‬ﻭ ﹶﻥ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻄ ِﻔﺌﹸﻮﺍ ﻧ‪‬ﻮ ‪‬ﺭ ﺍﻟﱠﻠ ِﻪ ِﺑﹶﺄ ﹾﻓﻮ‪‬ﺍ ِﻫ ِﻬ ‪‬ﻢ ‪‬ﻭﻳ‪‬ـ ﹾﺄﺑ‪‬ﻰ‬
‫ِﻟ‪‬ﻴ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭﺍ ِﺇﻟﹶﻬﹰﺎ ﻭ‪‬ﺍﺣِﺪﹰﺍ ﻻ ِﺇﹶﻟﻪ‪ِ ‬ﺇﻟﱠﺎ ‪‬ﻫ ‪‬ﻮ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧ ‪‬ﻪ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ِﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ‪‬ﻳِﺘ ‪‬ﻢ ﻧ‪‬ﻮ ‪‬ﺭ ‪‬ﻩ ‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﻛ ِﺮ ‪‬ﻩ ﺍﹾﻟﻜﹶﺎِﻓﺮ‪‬ﻭ ﹶﻥ { ‪ ] ...‬ﺍﻟﺘﻮﺑﺔ ‪. [ ٣٢ - ٢٩ :‬‬
‫ﺇ‪‬ﺎ ﻣﱪﺭﺍﺕ ﺗﻘﺮﻳﺮ ﺃﻟﻮﻫﻴﺔ ﺍﷲ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﻭﲢﻘﻴﻖ ﻣﻨﻬﺠﻪ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻣﻄﺎﺭﺩﺓ ﺍﻟـﺸﻴﺎﻃﲔ‬
‫ﻭﻣﻨﺎﻫﺞ ﺍﻟﺸﻴﺎﻃﲔ ‪ ،‬ﻭﲢﻄﻴﻢ ﺳﻠﻄﺎﻥ ﺍﻟﺒﺸﺮ ﺍﻟﺬﻱ ﻳﺘﻌﺒﺪ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﺍﻟﻨﺎﺱ ﻋﺒﻴﺪ ﷲ ﻭﺣـﺪﻩ ‪ ،‬ﻻ ﳚـﻮﺯ ﺃﻥ‬
‫ﳛﻜﻤﻬﻢ ﺃﺣﺪ ﻣﻦ ﻋﺒﺎﺩﻩ ﺑﺴﻠﻄﺎﻥ ﻣﻦ ﻋﻨﺪ ﻧﻔﺴﻪ ﻭﺑﺸﺮﻳﻌﺔ ﻣﻦ ﻫﻮﺍﻩ ﻭﺭﺃﻳﻪ ! ﻭﻫﺬﺍ ﻳﻜﻔﻲ ‪ ..‬ﻣـﻊ ﺗﻘﺮﻳـﺮ‬
‫ﻣﺒﺪﺃ ‪ " :‬ﻻ ﺇﻛﺮﺍﻩ ﰲ ﺍﻟﺪﻳﻦ " ‪ ..‬ﺃﻱ ﻻ ﺇﻛﺮﺍﻩ ﻋﻠﻰ ﺍﻋﺘﻨﺎﻕ ﺍﻟﻌﻘﻴﺪﺓ ‪ ،‬ﺑﻌﺪ ﺍﳋﺮﻭﺝ ﻣﻦ ﺳﻠﻄﺎﻥ ﺍﻟﻌﺒﻴـﺪ ‪،‬‬
‫ﻭﺍﻹﻗﺮﺍﺭ ﲟﺒﺪﺃ ﺃﻥ ﺍﻟﺴﻠﻄﺎﻥ ﻛﻠﻪ ﷲ ‪ ،‬ﺃﻭ ﺃﻥ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﷲ ‪ ،‬ﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ‪.‬‬
‫ﺇ‪‬ﺎ ﻣﱪﺭﺍﺕ ﺍﻟﺘﺤﺮﻳﺮ ﺍﻟﻌﺎﻡ ﻟﻺﻧﺴﺎﻥ ﰲ ﺍﻷﺭﺽ ‪ .‬ﺑﺈﺧﺮﺍﺝ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻠﻌﺒﺎﺩ ﺇﱃ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ‬
‫ﻭﺣﺪﻩ ﺑﻼ ﺷﺮﻳﻚ ‪ ..‬ﻭﻫﺬﻩ ﻭﺣﺪﻫﺎ ﺗﻜﻔﻲ ‪ ..‬ﻟﻘﺪ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳌﱪﺭﺍﺕ ﻣﺎﺛﻠﺔ ﰲ ﻧﻔـﻮﺱ ﺍﻟﻐـﺰﺍﺓ ﻣـﻦ‬
‫ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﻓﻠﻢ ﻳﺴﺄﻝ ﺃﺣﺪ ﻣﻨﻬﻢ ﻋﻤﺎ ﺃﺧﺮﺟﻪ ﻟﻠﺠﻬﺎﺩ ﻓﻴﻘﻮﻝ ‪ :‬ﺧﺮﺟﻨﺎ ﻧﺪﺍﻓﻊ ﻋﻦ ﻭﻃﻨﻨـﺎ ﺍﳌﻬـﺪﺩ ! ﺃﻭ‬
‫ﺧﺮﺟﻨﺎ ﻧﺼﺪ ﻋﺪﻭﺍﻥ ﺍﻟﻔﺮﺱ ﺃﻭ ﺍﻟﺮﻭﻡ ﻋﻠﻴﻨﺎ ﳓﻦ ﺍﳌﺴﻠﻤﲔ ! ﺃﻭ ﺧﺮﺟﻨﺎ ﻧﻮﺳﻊ ﺭﻗﻌﺘﻨﺎ ﻭﻧﺴﺘﻜﺜﺮ ﻣﻦ ﺍﻟﻐﻨﻴﻤﺔ‬
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‫ﻟﻘﺪ ﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ﻛﻤﺎ ﻗﺎﻝ ﺭﺑﻌﻲ ﺑﻦ ﻋﺎﻣﺮ ‪ .‬ﻭﺣﺬﻳﻔﺔ ﺑﻦ ﳏﺼﻦ ﻭﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ ﲨﻴﻌﹰﺎ ﻟﺮﺳـﺘﻢ‬
‫ﻗﺎﺋﺪ ﺟﻴﺶ ﺍﻟﻔﺮﺱ ﰲ ﺍﻟﻘﺎﺩﺳﻴﺔ ‪ ،‬ﻭﻫﻮ ﻳﺴﺄﳍﻢ ﻭﺍﺣﺪﹰﺍ ﺑﻌﺪ ﻭﺍﺣﺪ ﰲ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻣﺘﻮﺍﻟﻴﺔ ‪ ،‬ﻗﺒﻞ ﺍﳌﻌﺮﻛﺔ ‪ :‬ﻣﺎ‬
‫ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻜﻢ ؟ ﻓﻴﻜﻮﻥ ﺍﳉﻮﺍﺏ ‪ " :‬ﺍﷲ ﺍﺑﺘﻌﺜﻨﺎ ﻟﻨﺨﺮﺝ ﻣﻦ ﺷﺎﺀ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻟﻌﺒﺎﺩ ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ‪.‬‬
‫ﻭﻣﻦ ﺿﻴﻖ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﺳﻌﺘﻬﺎ ‪ .‬ﻭﻣﻦ ﺟﻮﺭ ﺍﻷﺩﻳﺎﻥ ﺇﱃ ﻋﺪﻝ ﺍﻹﺳﻼﻡ ‪ ..‬ﻓﺄﺭﺳﻞ ﺭﺳﻮﻟﻪ ﺑﺪﻳﻨﻪ ﺇﱃ ﺧﻠﻘـﻪ ‪،‬‬
‫ﻓﻤﻦ ﻗﺒﻠﻪ ﻣﻨﺎ ﻗﺒﻠﻨﺎ ﻣﻨﻪ ﻭﺭﺟﻌﻨﺎ ﻋﻨﻪ ‪ ،‬ﻭﺗﺮﻛﻨﺎﻩ ﻭﺃﺭﺿﻪ ‪ .‬ﻭﻣﻦ ﺃﰉ ﻗﺎﺗﻠﻨﺎﻩ ﺣﱴ ﻧﻔﻀﻲ ﺇﱃ ﺍﳉﻨﺔ ﺃﻭ ﺍﻟﻈﻔﺮ "‬
‫‪.‬‬
‫ﺇﻥ ﻫﻨﺎﻙ ﻣﱪﺭﹰﺍ ﺫﺍﺗﻴﹰﺎ ﰲ ﻃﺒﻴﻌﺔ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺫﺍﺗﻪ ‪ ،‬ﻭﰲ ﺇﻋﻼﻧﻪ ﺍﻟﻌﺎﻡ ‪ ،‬ﻭﰲ ﻣﻨﻬﺠﻪ ﺍﻟـﻮﺍﻗﻌﻲ ﳌﻘﺎﺑﻠـﺔ‬
‫ﺍﻟﻮﺍﻗﻊ ﺍﻟﺒﺸﺮﻱ ﺑﻮﺳﺎﺋﻞ ﻣﻜﺎﻓﺌﺔ ﻟﻜﻞ ﺟﻮﺍﻧﺒﻪ ‪ ،‬ﰲ ﻣﺮﺍﺣﻞ ﳏﺪﺩﺓ ‪ ،‬ﺑﻮﺳﺎﺋﻞ ﻣﺘﺠﺪﺩﺓ ‪ ..‬ﻭﻫﺬﺍ ﺍﳌﱪﺭ ﺍﻟﺬﺍﰐ‬
‫ﻗﺎﺋﻢ ﺍﺑﺘﺪﺍﺀ ‪ -‬ﻭﻟﻮ ﱂ ﻳﻮﺟﺪ ﺧﻄﺮ ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻰ ﺍﻷﺭﺽ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻓﻴﻬﺎ ‪ -‬ﺇﻧﻪ ﻣـﱪﺭ ﰲ‬
‫ﻃﺒﻴﻌﺔ ﺍﳌﻨﻬﺞ ﻭﻭﺍﻗﻌﻴﺘﻪ ‪ ،‬ﻭﻃﺒﻴﻌﺔ ﺍﳌﻌﻮﻗﺎﺕ ﺍﻟﻔﻌﻠﻴﺔ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ‪ ..‬ﻻ ﻣﻦ ﳎﺮﺩ ﻣﻼﺑﺴﺎﺕ ﺩﻓﺎﻋﻴﺔ‬
‫ﳏﺪﻭﺩﺓ ‪ ،‬ﻭﻣﻮﻗﻮﺗﺔ !‬
‫ﻭﺇﻧﻪ ﻟﻴﻜﻔﻲ ﻷﻥ ﳜﺮﺝ ﺍﳌﺴﻠﻢ ﳎﺎﻫﺪﹰﺍ ﺑﻨﻔﺴﻪ ﻭﻣﺎﻟﻪ ‪ " ..‬ﰲ ﺳﺒﻴﻞ ﺍﷲ " ‪ ..‬ﰲ ﺳﺒﻴﻞ ﻫﺬﻩ ﺍﻟﻘﻴﻢ ﺍﻟﱵ‬
‫ﻻ ﻳﻨﺎﻟﻪ ﻫﻮ ﻣﻦ ﻭﺭﺍﺋﻬﺎ ﻣﻐﻨﻢ ﺫﺍﰐ ‪ ،‬ﻭﻻ ﳜﺮﺟﻪ ﳍﺎ ﻣﻐﻨﻢ ﺫﺍﰐ ‪..‬‬
‫ﺇﻥ ﺍﳌﺴﻠﻢ ﻗﺒﻞ ﺃﻥ ﻳﻨﻄﻠﻖ ﻟﻠﺠﻬﺎﺩ ﰲ ﺍﳌﻌﺮﻛﺔ ﻳﻜﻮﻥ ﻗﺪ ﺧﺎﺽ ﻣﻌﺮﻛﺔ ﺍﳉﻬﺎﺩ ﺍﻷﻛﱪ ﰲ ﻧﻔﺴﻪ ﻣـﻊ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ‪ ..‬ﻣﻊ ﻫﻮﺍﻩ ﻭﺷﻬﻮﺍﺗﻪ ‪ ..‬ﻣﻊ ﻣﻄﺎﻣﻌﻪ ﻭﺭﻏﺒﺎﺗﻪ ‪ ..‬ﻣﻊ ﻣﺼﺎﳊﻪ ﻭﻣﺼﺎﱀ ﻋﺸﲑﺗﻪ ﻭﻗﻮﻣﻪ ‪ ..‬ﻣـﻊ‬
‫ﻛﻞ ﺷﺎﺭﺓ ﻏﲑ ﺷﺎﺭﺓ ﺍﻹﺳﻼﻡ ‪ ..‬ﻭﻣﻊ ﻛﻞ ﺩﺍﻓﻊ ﺇﻻ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ‪ ،‬ﻭﲢﻘﻴﻖ ﺳـﻠﻄﺎﻧﻪ ﰲ ﺍﻷﺭﺽ ﻭﻃـﺮﺩ‬
‫ﺳﻠﻄﺎﻥ ﺍﻟﻄﻮﺍﻏﻴﺖ ﺍﳌﻐﺘﺼﺒﲔ ﻟﺴﻠﻄﺎﻥ ﺍﷲ ‪..‬‬
‫ﻭﺍﻟﺬﻳﻦ ﻳﺒﺤﺜﻮﻥ ﻋﻦ ﻣﱪﺭﺍﺕ ﻟﻠﺠﻬﺎﺩ ﺍﻹﺳﻼﻣﻲ ﰲ ﲪﺎﻳﺔ " ﺍﻟﻮﻃﻦ ﺍﻹﺳﻼﻣﻲ " ﻳﻐﻀﻮﻥ ﻣﻦ ﺷﺄﻥ "‬
‫ﺍﳌﻨﻬﺞ " ﻭﻳﻌﺘﱪﻭﻧﻪ ﺃﻗﻞ ﻣﻦ " ﺍﳌﻮﻃﻦ " ﻭﻫﺬﻩ ﻟﻴﺴﺖ ﻧﻈﺮﺓ ﺍﻹﺳﻼﻡ ﺇﱃ ﻫﺬﻩ ﺍﻻﻋﺘﺒﺎﺭﺍﺕ ‪ .‬ﺇ‪‬ـﺎ ﻧﻈـﺮﺓ‬
‫ﻣﺴﺘﺤﺪﺛﺔ ﻏﺮﻳﺒﺔ ﻋﻠﻰ ﺍﳊﺲ ﺍﻹﺳﻼﻣﻲ ‪ ،‬ﻓﺎﻟﻌﻘﻴﺪﺓ ﻭﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﺗﺘﻤﺜﻞ ﻓﻴﻪ ﻭﺍ‪‬ﺘﻤﻊ ﺍﻟﺬﻱ ﻳﺴﻮﺩ ﻓﻴﻪ ﻫﺬﺍ‬
‫ﺍﳌﻨﻬﺞ ﻫﻲ ﺍﻻﻋﺘﺒﺎﺭﺍﺕ ﺍﻟﻮﺣﻴﺪﺓ ﰲ ﺍﳊﺲ ﺍﻹﺳﻼﻣﻲ ‪ .‬ﺃﻣﺎ ﺍﻷﺭﺽ ‪ -‬ﺑﺬﺍ‪‬ﺎ ‪ -‬ﻓﻼ ﺍﻋﺘﺒﺎﺭ ﳍـﺎ ﻭﻻ ﻭﺯﻥ !‬
‫ﻭﻛﻞ ﻗﻴﻤﺔ ﻟﻸﺭﺽ ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﺇﳕﺎ ﻫﻲ ﻣﺴﺘﻤﺪﺓ ﻣﻦ ﺳﻴﺎﺩﺓ ﻣﻨﻬﺞ ﺍﷲ ﻭﺳﻠﻄﺎﻧﻪ ﻓﻴﻬﺎ ‪ ،‬ﻭ‪‬ـﺬﺍ‬
‫ﺗﻜﻮﻥ ﳏﻀﻦ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺣﻘﻞ ﺍﳌﻨﻬﺞ ﻭ " ﺩﺍﺭ ﺍﻹﺳﻼﻡ " ﻭﻧﻘﻄﺔ ﺍﻻﻧﻄﻼﻕ ﻟﺘﺤﺮﻳﺮ " ﺍﻹﻧﺴﺎﻥ " ‪.‬‬
‫ﻭﺣﻘﻴﻘﺔ ﺇﻥ ﲪﺎﻳﺔ " ﺩﺍﺭ ﺍﻹﺳﻼﻡ " ﲪﺎﻳﺔ ﻟﻠﻌﻘﻴﺪﺓ ﻭﺍﳌﻨﻬﺞ ﻭﺍ‪‬ﺘﻤﻊ ﺍﻟﺬﻱ ﻳـﺴﻮﺩ ﻓﻴـﻪ ﺍﳌﻨـﻬﺞ ‪.‬‬
‫ﻭﻟﻜﻨﻬﺎ ﻟﻴﺴﺖ ﺍﳍﺪﻑ ﺍﻟﻨﻬﺎﺋﻲ ‪ ،‬ﻭﻟﻴﺴﺖ ﲪﺎﻳﺘﻬﺎ ﻫﻲ ﺍﻟﻐﺎﻳﺔ ﺍﻷﺧﲑﺓ ﳊﺮﻛﺔ ﺍﳉﻬـﺎﺩ ﺍﻹﺳـﻼﻣﻲ ‪ ،‬ﺇﳕـﺎ‬

‫‪١٨٦‬‬
 ‫‪١٨٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﲪﺎﻳﺘﻬﺎ ﻫﻲ ﺍﻟﻮﺳﻴﻠﺔ ﻟﻘﻴﺎﻡ ﳑﻠﻜﺔ ﺍﷲ ﻓﻴﻬﺎ ‪ ،‬ﰒ ﻻﲣﺎﺫﻫﺎ ﻗﺎﻋﺪﺓ ﺍﻧﻄﻼﻕ ﺇﱃ ﺍﻷﺭﺽ ﻛﻠـﻬﺎ ﻭﺇﱃ ﺍﻟﻨـﻮﻉ‬
‫ﺍﻹﻧﺴﺎﱐ ﲜﻤﻠﺘﻪ ‪ .‬ﻓﺎﻟﻨﻮﻉ ﺍﻹﻧﺴﺎﱐ ﻫﻮ ﻣﻮﺿﻮﻉ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻭﺍﻷﺭﺽ ﻫﻲ ﳎﺎﻟﻪ ﺍﻟﻜﺒﲑ !‬
‫ﻭﻛﻤﺎ ﺃﺳﻠﻔﻨﺎ ﻓﺈﻥ ﺍﻻﻧﻄﻼﻕ ﺑﺎﳌﺬﻫﺐ ﺍﻹﳍﻲ ﺗﻘﻮﻡ ﰲ ﻭﺟﻬﻪ ﻋﻘﺒﺎﺕ ﻣﺎﺩﻳﺔ ﻣﻦ ﺳـﻠﻄﺔ ﺍﻟﺪﻭﻟـﺔ ‪،‬‬
‫ﻭﻧﻈﺎﻡ ﺍ‪‬ﺘﻤﻊ ‪ ،‬ﻭﺃﻭﺿﺎﻉ ﺍﻟﺒﻴﺌﺔ ‪ ..‬ﻭﻫﺬﻩ ﻛﻠﻬﺎ ﻫﻲ ﺍﻟﱵ ﻳﻨﻄﻠﻖ ﺍﻹﺳﻼﻡ ﻟﻴﺤﻄﻤﻬﺎ ﺑﺎﻟﻘﻮﺓ ‪ ،‬ﻛﻲ ﳜﻠﻮ ﻟـﻪ‬
‫ﻭﺟﻪ ﺍﻷﻓﺮﺍﺩ ﻣﻦ ﺍﻟﻨﺎﺱ ‪ ،‬ﳜﺎﻃﺐ ﺿﻤﺎﺋﺮﻫﻢ ﻭﺃﻓﻜﺎﺭﻫﻢ ‪ ،‬ﺑﻌﺪ ﺃﻥ ﳛﺮﺭﻫﺎ ﻣﻦ ﺍﻷﻏﻼﻝ ﺍﳌﺎﺩﻳﺔ ‪ ،‬ﻭﻳﺘﺮﻙ ﳍﺎ‬
‫ﺑﻌﺪ ﺫﻟﻚ ﺣﺮﻳﺔ ﺍﻻﺧﺘﻴﺎﺭ ‪.‬‬
‫ﳚﺐ ﺃﻻ ﲣﺪﻋﻨﺎ ﺃﻭ ﺗﻔﺰﻋﻨﺎ ﲪﻼﺕ ﺍﳌﺴﺘﺸﺮﻗﲔ ﻋﻠﻰ ﻣﺒﺪﺃ " ﺍﳉﻬﺎﺩ " ﻭﺃﻻ ﻳﺜﻘﻞ ﻋﻠﻰ ﻋﺎﺗﻘﻨﺎ ﺿﻐﻂ‬
‫ﺍﻟﻮﺍﻗﻊ ﻭﺛﻘﻠﻪ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﻘﻮﻯ ﺍﻟﻌﺎﳌﻴﺔ ‪ ،‬ﻓﻨﺮﻭﺡ ﻧﺒﺤﺚ ﻟﻠﺠﻬﺎﺩ ﺍﻹﺳﻼﻣﻲ ﻋﻦ ﻣﱪﺭﺍﺕ ﺃﺩﺑﻴﺔ ﺧﺎﺭﺟﺔ ﻋـﻦ‬
‫ﻃﺒﻴﻌﺔ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ‪ ،‬ﰲ ﻣﻼﺑﺴﺎﺕ ﺩﻓﺎﻋﻴﺔ ﻭﻗﺘﻴﺔ ‪ ،‬ﻛﺎﻥ ﺍﳉﻬﺎﺩ ﺳﻴﻨﻄﻠﻖ ﰲ ﻃﺮﻳﻘﻪ ﺳـﻮﺍﺀ ﻭﺟـﺪﺕ ﺃﻡ ﱂ‬
‫ﺗﻮﺟﺪ !‬
‫ﻭﳚﺐ ﻭﳓﻦ ﻧﺴﺘﻌﺮﺽ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺘﺎﺭﳜﻲ ﺃﻻ ﻧﻐﻔﻞ ﻋﻦ ﺍﻻﻋﺘﺒﺎﺭﺍﺕ ﺍﻟﺬﺍﺗﻴﺔ ﰲ ﻃﺒﻴﻌـﺔ ﻫـﺬﺍ ﺍﻟـﺪﻳﻦ‬
‫ﻭﺇﻋﻼﻧﻪ ﺍﻟﻌﺎﻡ ﻭﻣﻨﻬﺠﻪ ﺍﻟﻮﺍﻗﻌﻲ ‪ ،‬ﻭﺃﻻ ﳔﻠﻂ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﳌﻘﺘﻀﻴﺎﺕ ﺍﻟﺪﻓﺎﻋﻴﺔ ﺍﻟﻮﻗﺘﻴﺔ ‪..‬‬
‫ﺣﻘﹰﺎ ﺇﻧﻪ ﱂ ﻳﻜﻦ ﺑﺪ ﳍﺬﺍ ﺍﻟﺪﻳﻦ ﺃﻥ ﻳﺪﺍﻓﻊ ﺍﳌﻬﺎﲨﲔ ﻟﻪ ‪ ،‬ﻷﻥ ﳎﺮﺩ ﻭﺟﻮﺩﻩ ﰲ ﺻﻮﺭﺓ ﺇﻋـﻼﻥ ﻋـﺎﻡ‬
‫ﻟﺮﺑﻮﺑﻴﺔ ﺍﷲ ﻟﻠﻌﺎﳌﲔ ‪ ،‬ﻭﲢﺮﻳﺮ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻐﲑ ﺍﷲ ‪ ،‬ﻭﲤﺜﻞ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﰲ ﲡﻤﻊ ﺗﻨﻈﻴﻤﻲ ﺣﺮﻛﻲ‬
‫ﲢﺖ ﻗﻴﺎﺩﺓ ﺟﺪﻳﺪﺓ ﻏﲑ ﻗﻴﺎﺩﺍﺕ ﺍﳉﺎﻫﻠﻴﺔ ‪ ،‬ﻭﻣﻴﻼﺩ ﳎﺘﻤﻊ ﻣﺴﺘﻘﻞ ﻣﺘﻤﻴﺰ ﻻ ﻳﻌﺘﺮﻑ ﻷﺣـﺪ ﻣـﻦ ﺍﻟﺒـﺸﺮ‬
‫ﺑﺎﳊﺎﻛﻤﻴﺔ ‪ ،‬ﻷﻥ ﺍﳊﺎﻛﻤﻴﺔ ﻓﻴﻪ ﷲ ﻭﺣﺪﻩ ‪ ..‬ﺇﻥ ﳎﺮﺩ ﻭﺟﻮﺩ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻻ ﺑﺪ ﺃﻥ ﻳـﺪﻓﻊ‬
‫ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻦ ﺣﻮﻟﻪ ‪ -‬ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﻗﺎﻋﺪﺓ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻠﻌﺒﺎﺩ ‪ -‬ﺃﻥ ﲢﺎﻭﻝ ﺳﺤﻘﻪ ‪ ،‬ﺩﻓﺎﻋـﹰﺎ ﻋـﻦ‬
‫ﻭﺟﻮﺩﻫﺎ ﺫﺍﺗﻪ ‪ ،‬ﻭﻻ ﺑﺪ ﺃﻥ ﻳﺘﺤﺮﻙ ﺍ‪‬ﺘﻤﻊ ﺍﳉﺪﻳﺪ ﻟﻠﺪﻓﺎﻉ ﻋﻦ ﻧﻔﺴﻪ ‪..‬‬
‫ﻫﺬﻩ ﻣﻼﺑﺴﺔ ﻻ ﺑﺪ ﻣﻨﻬﺎ ‪ ،‬ﺗﻮﻟﺪ ﻣﻊ ﻣﻴﻼﺩ ﺍﻹﺳﻼﻡ ﺫﺍﺗﻪ ‪ ،‬ﻭﻫﺬﻩ ﻣﻌﺮﻛﺔ ﻣﻔﺮﻭﺿﺔ ﻋﻠﻰ ﺍﻹﺳـﻼﻡ‬
‫ﻼ ‪..‬‬
‫ﻓﺮﺿﹰﺎ ‪ ،‬ﻭﻻ ﺧﻴﺎﺭ ﻟﻪ ﰲ ﺧﻮﺿﻬﺎ ‪ ،‬ﻭﻫﺬﺍ ﺻﺮﺍﻉ ﻃﺒﻴﻌﻲ ﺑﲔ ﻭﺟﻮﺩﻳﻦ ﻻ ﳝﻜﻦ ﺍﻟﺘﻌﺎﻳﺶ ﺑﻴﻨﻬﻤﺎ ﻃﻮﻳ ﹰ‬
‫‪.‬‬
‫ﻫﺬﺍ ﻛﻠﻪ ﺣﻖ ‪ ..‬ﻭﻭﻓﻖ ﻫﺬﻩ ﺍﻟﻨﻈﺮﺓ ﻳﻜﻮﻥ ﻻ ﺑﺪ ﻟﻺﺳﻼﻡ ﺃﻥ ﻳﺪﺍﻓﻊ ﻋﻦ ﻭﺟـﻮﺩﻩ ‪ ،‬ﻭﻻ ﺑـﺪ ﺃﻥ‬
‫ﳜﻮﺽ ﻣﻌﺮﻛﺔ ﺩﻓﺎﻋﻴﺔ ﻣﻔﺮﻭﺿﺔ ﻋﻠﻴﻪ ﻓﺮﺿﹰﺎ ‪..‬‬
‫ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﺣﻘﻴﻘﺔ ﺃﺧﺮﻯ ﺃﺷﺪ ﺃﺻﺎﻟﺔ ﻣﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪ ..‬ﺇﻥ ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﻟﻮﺟﻮﺩ ﺍﻹﺳﻼﻣﻲ ﺫﺍﺗـﻪ‬
‫ﺃﻥ ﻳﺘﺤﺮﻙ ﺇﱃ ﺍﻷﻣﺎﻡ ﺍﺑﺘﺪﺍﺀ ‪ .‬ﻹﻧﻘﺎﺫ " ﺍﻹﻧﺴﺎﻥ " ﰲ " ﺍﻷﺭﺽ " ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻐﲑ ﺍﷲ ‪ ،‬ﻭﻻ ﳝﻜـﻦ ﺃﻥ‬
‫ﻳﻘﻒ ﻋﻨﺪ ﺣﺪﻭﺩ ﺟﻐﺮﺍﻓﻴﺔ ‪ ،‬ﻭﻻ ﺃﻥ ﻳﱰﻭﻱ ﺩﺍﺧﻞ ﺣﺪﻭﺩ ﻋﻨﺼﺮﻳﺔ ‪ ،‬ﺗﺎﺭﻛﹰﺎ " ﺍﻹﻧﺴﺎﻥ " ‪ ..‬ﻧﻮﻉ ﺍﻹﻧﺴﺎﻥ‬
‫‪ ..‬ﰲ " ﺍﻷﺭﺽ " ‪ ..‬ﻛﻞ ﺍﻷﺭﺽ ‪ ..‬ﻟﻠﺸﺮ ﻭﺍﻟﻔﺴﺎﺩ ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻐﲑ ﺍﷲ ‪.‬‬
‫ﺇﻥ ﺍﳌﻌﺴﻜﺮﺍﺕ ﺍﳌﻌﺎﺩﻳﺔ ﻟﻺﺳﻼﻡ ﻗﺪ ﳚﻲﺀ ﻋﻠﻴﻬﺎ ﺯﻣﺎﻥ ﺗﺆﺛﺮ ﻓﻴﻪ ﺃﻻ ‪‬ﺎﺟﻢ ﺍﻹﺳـﻼﻡ ‪ ،‬ﺇﺫﺍ ﺗﺮﻛﻬـﺎ‬
‫ﺍﻹﺳﻼﻡ ﺗﺰﺍﻭﻝ ﻋﺒﻮﺩﻳﺔ ﺍﻟﺒﺸﺮ ﻟﻠﺒﺸﺮ ﺩﺍﺧﻞ ﺣﺪﻭﺩﻫﺎ ﺍﻹﻗﻠﻴﻤﻴﺔ ‪ ،‬ﻭﺭﺿﻰ ﺃﻥ ﻳﺪﻋﻬﺎ ﻭﺷﺄ‪‬ﺎ ﻭﱂ ﳝﺪ ﺇﻟﻴﻬـﺎ‬
‫ﺩﻋﻮﺗﻪ ﻭﺇﻋﻼﻧﻪ ﺍﻟﺘﺤﺮﻳﺮﻱ ﺍﻟﻌﺎﻡ ! ﻭﻟﻜﻦ ﺍﻹﺳﻼﻡ ﻻ ﻳﻬﺎﺩ‪‬ﺎ ‪ ،‬ﺇﻻ ﺃﻥ ﺗﻌﻠﻦ ﺍﺳﺘﺴﻼﻣﻬﺎ ﻟﺴﻠﻄﺎﻧﻪ ﰲ ﺻﻮﺭﺓ‬
‫ﺃﺩﺍﺀ ﺍﳉﺰﻳﺔ ‪ ،‬ﺿﻤﺎﻧﹰﺎ ﻟﻔﺘﺢ ﺃﺑﻮﺍ‪‬ﺎ ﻟﺪﻋﻮﺗﻪ ﺑﻼ ﻋﻮﺍﺋﻖ ﻣﺎﺩﻳﺔ ﻣﻦ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﻘﺎﺋﻤﺔ ﻓﻴﻬﺎ ‪.‬‬
‫ﻫﺬﻩ ﻃﺒﻴﻌﺔ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﻫﺬﻩ ﻭﻇﻴﻔﺘﻪ ‪ ،‬ﲝﻜﻢ ﺃﻧﻪ ﺇﻋﻼﻥ ﻋﺎﻡ ﻟﺮﺑﻮﺑﻴـﺔ ﺍﷲ ﻟﻠﻌـﺎﳌﲔ ‪ ،‬ﻭﲢﺮﻳـﺮ‬
‫ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻛﻞ ﻋﺒﻮﺩﻳﺔ ﻟﻐﲑ ﺍﷲ ﰲ ﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ !‬
‫ﻭﻓﺮﻕ ﺑﲔ ﺗﺼﻮﺭ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻄﺒﻴﻌﺔ ‪ ،‬ﻭﺗﺼﻮﺭﻩ ﻗﺎﺑﻌﹰﺎ ﺩﺍﺧﻞ ﺣﺪﻭﺩ ﺇﻗﻠﻴﻤﻴﺔ ﺃﻭ ﻋﻨـﺼﺮﻳﺔ ‪،‬‬
‫ﻻ ﳛﺮﻛﻪ ﺇﻻ ﺧﻮﻑ ﺍﻻﻋﺘﺪﺍﺀ ! ﺇﻧﻪ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻷﺧﲑﺓ ﻳﻔﻘﺪ ﻣﱪﺭﺍﺗﻪ ﺍﻟﺬﺍﺗﻴﺔ ﰲ ﺍﻻﻧﻄﻼﻕ !‬
‫ﺇﻥ ﻣﱪﺭﺍﺕ ﺍﻻﻧﻄﻼﻕ ﺍﻹﺳﻼﻣﻲ ﺗﱪﺯ ﺑﻮﺿﻮﺡ ﻭﻋﻤﻖ ﻋﻨﺪ ﺗﺬﻛﺮ ﺃﻥ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻫـﻮ ﻣﻨـﻬﺞ ﺍﷲ‬
‫ﻟﻠﺤﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ‪ ،‬ﻭﻟﻴﺲ ﻣﻨﻬـﺞ ﺇﻧﺴﺎﻥ ‪ ،‬ﻭﻻ ﻣﺬﻫﺐ ﺷﻴﻌﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻻ ﻧﻈـﺎﻡ ﺟﻨﺲ ﻣﻦ ﺍﻷﺟﻨﺎﺱ‬
‫! ‪ ..‬ﻭﳓﻦ ﻻ ﻧﺒﺤﺚ ﻋﻦ ﻣﱪﺭﺍﺕ ﺧﺎﺭﺟﻴﺔ ﺇﻻ ﺣﲔ ﺗﻔﺘﺮ ﰲ ﺣﺴﻨﺎ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﳍﺎﺋﻠﺔ ‪ ..‬ﺣﲔ ﻧﻨﺴﻰ ﺃﻥ‬

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 ‫‪١٨٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﻘﻀﻴﺔ ﻫﻲ ﻗﻀﻴﺔ ﺃﻟﻮﻫﻴﺔ ﺍﷲ ﻭﻋﺒﻮﺩﻳﺔ ﺍﻟﻌﺒﺎﺩ ‪ ..‬ﺇﻧﻪ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺴﺘﺤﻀﺮ ﺇﻧﺴﺎﻥ ﻣﺎ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﳍﺎﺋﻠﺔ ﰒ‬
‫ﻳﺒﺤﺚ ﻋﻦ ﻣﱪﺭ ﺁﺧﺮ ﻟﻠﺠﻬﺎﺩ ﺍﻹﺳﻼﻣﻲ !‬
‫ﻭﺍﳌﺴﺎﻓﺔ ﻗﺪ ﻻ ﺗﺒﺪﻭ ﻛﺒﲑﺓ ﻋﻨﺪ ﻣﻔﺮﻕ ﺍﻟﻄﺮﻳﻖ ‪ ،‬ﺑﲔ ﺗﺼﻮﺭ ﺃﻥ ﺍﻹﺳﻼﻡ ﻛﺎﻥ ﻣـﻀﻄﺮﹰﺍ ﳋـﻮﺽ‬
‫ﻣﻌﺮﻛﺔ ﻻ ﺍﺧﺘﻴﺎﺭ ﻟﻪ ﻓﻴﻬﺎ ‪ ،‬ﲝﻜﻢ ﻭﺟﻮﺩﻩ ﺍﻟﺬﺍﰐ ﻭﻭﺟﻮﺩ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﻻ ﺑﺪ ﺃﻥ ‪‬ﺎﲨﻪ‬
‫‪ ،‬ﻭﺗﺼﻮﺭ ﺃﻧﻪ ﻫﻮ ﺑﺬﺍﺗﻪ ﻻ ﺑﺪ ﺃﻥ ﻳﺘﺤﺮﻙ ﺍﺑﺘﺪﺍﺀ ‪ ،‬ﻓﻴﺪﺧﻞ ﰲ ﻫﺬﻩ ﺍﳌﻌﺮﻛﺔ ‪..‬‬
‫ﺍﳌﺴﺎﻓﺔ ﻋﻨﺪ ﻣﻔﺮﻕ ﺍﻟﻄﺮﻳﻖ ﻗﺪ ﻻ ﺗﺒﺪﻭ ﻛﺒﲑﺓ ‪ ،‬ﻓﻬﻮ ﰲ ﻛﻠﺘﺎ ﺍﳊﺎﻟﺘﲔ ﺳﻴﺪﺧﻞ ﺍﳌﻌﺮﻛـﺔ ﺣﺘﻤـﹰﺎ ‪،‬‬
‫ﻭﻟﻜﻨﻬﺎ ﰲ ‪‬ﺎﻳﺔ ﺍﻟﻄﺮﻳﻖ ﺗﺒﺪﻭ ﻫﺎﺋﻠﺔ ﺷﺎﺳﻌﺔ ‪ ،‬ﺗﻐﲑ ﺍﳌﺸﺎﻋﺮ ﻭﺍﳌﻔﻬﻮﻣﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻐﻴﲑﹰﺍ ﻛﺒﲑﹰﺍ ‪ ..‬ﺧﻄﲑﹰﺍ‬
‫‪.‬‬
‫ﺇﻥ ﻫﻨﺎﻙ ﻣﺴﺎﻓﺔ ﻫﺎﺋﻠﺔ ﺑﲔ ﺍﻋﺘﺒﺎﺭ ﺍﻹﺳﻼﻡ ﻣﻨﻬﺠﹰﺎ ﺇﳍﻴﹰﺎ ‪ ،‬ﺟـﺎﺀ ﻟﻴﻘـﺮﺭ ﺃﻟﻮﻫﻴـﺔ ﺍﷲ ﰲ ﺍﻷﺭﺽ ‪،‬‬
‫ﻭﻋﺒﻮﺩﻳﺔ ﺍﻟﺒﺸﺮ ﲨﻴﻌﹰﺎ ﻹﻟﻪ ﻭﺍﺣﺪ ‪ ،‬ﻭﻳﺼﺐ ﻫﺬﺍ ﺍﻟﺘﻘﺮﻳﺮ ﰲ ﻗﺎﻟﺐ ﻭﺍﻗﻌﻲ ‪ ،‬ﻫﻮ ﺍ‪‬ﺘﻤﻊ ﺍﻹﻧـﺴﺎﱐ ﺍﻟـﺬﻱ‬
‫ﻳﺘﺤﺮﺭ ﻓﻴﻪ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻠﻌﺒﺎﺩ ‪ ،‬ﺑﺎﻟﻌﺒﻮﺩﻳﺔ ﻟﺮﺏ ﺍﻟﻌﺒﺎﺩ ‪ ،‬ﻓﻼ ﲢﻜﻤﻬﻢ ﺇﻻ ﺷﺮﻳﻌﺔ ﺍﷲ ‪ ،‬ﺍﻟﱵ ﻳﺘﻤﺜـﻞ‬
‫ﻓﻴﻬﺎ ﺳﻠﻄﺎﻥ ﺍﷲ ‪ ،‬ﺃﻭ ﺑﺘﻌﺒﲑ ﺁﺧﺮ ﺗﺘﻤﺜﻞ ﻓﻴﻬﺎ ﺃﻟﻮﻫﻴﺘﻪ ‪ ..‬ﻓﻤﻦ ﺣﻘﻪ ﺇﺫﻥ ﺃﻥ ﻳﺰﻳﻞ ﺍﻟﻌﻘﺒﺎﺕ ﻛﻠﻬﺎ ﻣﻦ ﻃﺮﻳﻘﻪ‬
‫‪ ،‬ﻟﻴﺨﺎﻃﺐ ﻭﺟﺪﺍﻥ ﺍﻷﻓﺮﺍﺩ ﻭﻋﻘﻮﳍﻢ ﺩﻭﻥ ﺣﻮﺍﺟﺰ ﻭﻻ ﻣﻮﺍﻧﻊ ﻣﺼﻄﻨﻌﺔ ﻣﻦ ﻧﻈﺎﻡ ﺍﻟﺪﻭﻟﺔ ﺍﻟـﺴﻴﺎﺳﻲ ‪ ،‬ﺃﻭ‬
‫ﺃﻭﺿﺎﻉ ﺍﻟﻨﺎﺱ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ‪ ..‬ﺇﻥ ﻫﻨﺎﻙ ﻣﺴﺎﻓﺔ ﻫﺎﺋﻠﺔ ﺑﲔ ﺍﻋﺘﺒﺎﺭ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ‪ ،‬ﻭﺍﻋﺘﺒﺎﺭﻩ ﻧﻈﺎﻣﹰﺎ‬
‫ﳏﻠﻴﹰﺎ ﰲ ﻭﻃﻦ ﺑﻌﻴﻨﻪ ﻓﻤﻦ ﺣﻘﻪ ﻓﻘﻂ ﺃﻥ ﻳﺪﻓﻊ ﺍﳍﺠﻮﻡ ﻋﻠﻴﻪ ﰲ ﺩﺍﺧﻞ ﺣﺪﻭﺩﻩ ﺍﻹﻗﻠﻴﻤﻴﺔ !‬
‫ﻫﺬﺍ ﺗﺼﻮﺭ ‪ ..‬ﻭﺫﺍﻙ ﺗﺼﻮﺭ ‪ ..‬ﻭﻟﻮ ﺃﻥ ﺍﻹﺳﻼﻡ ﰲ ﻛﻠﺘﺎ ﺍﳊﺎﻟﺘﲔ ﺳﻴﺠﺎﻫﺪ ‪ ..‬ﻭﻟﻜﻦ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻜﻠﻲ‬
‫ﻟﺒﻮﺍﻋﺚ ﻫﺬﺍ ﺍﳉﻬﺎﺩ ﻭﺃﻫﺪﺍﻓﻪ ﻭﻧﺘﺎﺋﺠﻪ ‪ ،‬ﳜﺘﻠﻒ ﺍﺧﺘﻼﻓﹰﺎ ﺑﻌﻴﺪﹰﺍ ‪ ،‬ﻳﺪﺧﻞ ﰲ ﺻﻤﻴﻢ ﺍﻻﻋﺘﻘﺎﺩ ﻛﻤﺎ ﻳﺪﺧﻞ ﰲ‬
‫ﺻﻤﻴﻢ ﺍﳋﻄﺔ ﻭﺍﻻﲡﺎﻩ ‪.‬‬
‫ﺇﻥ ﻣﻦ ﺣﻖ ﺍﻹﺳﻼﻡ ﺃﻥ ﻳﺘﺤﺮﻙ ﺍﺑﺘﺪﺍﺀ ‪ .‬ﻓﺎﻹﺳﻼﻡ ﻟﻴﺲ ﳓﻠﺔ ﻗﻮﻡ ‪ ،‬ﻭﻻ ﻧﻈﺎﻡ ﻭﻃﻦ ‪ ،‬ﻭﻟﻜﻨﻪ ﻣﻨﻬﺞ‬
‫ﺇﻟﻪ ‪ ،‬ﻭﻧﻈﺎﻡ ﻋﺎﱂ ‪ ..‬ﻭﻣﻦ ﺣﻘﻪ ﺃﻥ ﻳﺘﺤﺮﻙ ﻟﻴﺤﻄﻢ ﺍﳊﻮﺍﺟﺰ ﻣﻦ ﺍﻷﻧﻈﻤﺔ ﻭﺍﻷﻭﺿﺎﻉ ﺍﻟﱵ ﺗﻐﻞ ﻣﻦ ﺣﺮﻳﺔ "‬
‫ﺍﻹﻧﺴﺎﻥ " ﰲ ﺍﻻﺧﺘﻴﺎﺭ ‪ .‬ﻭﺣﺴﺒﻪ ﺃﻧﻪ ﻻ ﻳﻬﺎﺟﻢ ﺍﻷﻓﺮﺍﺩ ﻟﻴﻜﺮﻫﻬﻢ ﻋﻠﻰ ﺍﻋﺘﻨﺎﻕ ﻋﻘﻴﺪﺗـﻪ ‪ ،‬ﺇﳕـﺎ ﻳﻬـﺎﺟﻢ‬
‫ﺍﻷﻧﻈﻤﺔ ﻭﺍﻷﻭﺿﺎﻉ ﻟﻴﺤﺮﺭ ﺍﻷﻓﺮﺍﺩ ﻣﻦ ﺍﻟﺘﺄﺛﲑﺍﺕ ﺍﻟﻔﺎﺳﺪﺓ ‪ ،‬ﺍﳌﻔﺴﺪﺓ ﻟﻠﻔﻄﺮﺓ ‪ ،‬ﺍﳌﻘﻴﺪﺓ ﳊﺮﻳﺔ ﺍﻻﺧﺘﻴﺎﺭ ‪.‬‬
‫ﻣﻦ ﺣﻖ ﺍﻹﺳﻼﻡ ﺃﻥ ﻳ‪‬ﺨﺮﺝ " ﺍﻟﻨﺎﺱ "ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻟﻌﺒﺎﺩ ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ‪ ..‬ﻟﻴﺤﻘﻖ ﺇﻋﻼﻧﻪ ﺍﻟﻌﺎﻡ‬
‫ﺑﺮﺑﻮﺑﻴﺔ ﺍﷲ ﻟﻠﻌﺎﳌﲔ ‪ ،‬ﻭﲢﺮﻳﺮ ﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ ‪ ..‬ﻭﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺗﺘﺤﻘﻖ ‪ -‬ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻭﰲ‬
‫ﺍﻟﻮﺍﻗﻊ ﺍﻟﻌﻤﻠﻲ ‪ -‬ﺇﻻ ﰲ ﻇﻞ ﺍﻟﻨﻈﺎﻡ ﺍﻹﺳﻼﻣﻲ ‪ ،‬ﻓﻬﻮ ﻭﺣﺪﻩ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺬﻱ ﻳﺸﺮﻉ ﺍﷲ ﻓﻴﻪ ﻟﻠﻌﺒﺎﺩ ﻛﻠـﻬﻢ ‪،‬‬
‫ﺣﺎﻛﻤﻬﻢ ﻭﳏﻜﻮﻣﻬﻢ ‪ ،‬ﺃﺳﻮﺩﻫﻢ ﻭﺃﺑﻴﻀﻬﻢ ‪ ،‬ﻗﺎﺻﻴﻬﻢ ﻭﺩﺍﻧﻴﻬﻢ ‪ ،‬ﻓﻘﲑﻫﻢ ﻭﻏﻨﻴﻬﻢ ‪ ،‬ﺗﺸﺮﻳﻌﹰﺎ ﻭﺍﺣﺪﹰﺍ ﳜﻀﻊ‬
‫ﻟﻪ ﺍﳉﻤﻴﻊ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ ‪ ..‬ﺃﻣﺎ ﰲ ﺳﺎﺋﺮ ﺍﻷﻧﻈﻤﺔ ‪ ،‬ﻓﻴﻌﺒﺪ ﺍﻟﻨﺎﺱ ﺍﻟﻌﺒﺎﺩ ‪ ،‬ﻷ‪‬ﻢ ﻳﺘﻠﻘﻮﻥ ﺍﻟﺘﺸﺮﻳﻊ ﳊﻴﺎ‪‬ﻢ ﻣـﻦ‬
‫ﺍﻟﻌﺒﺎﺩ ‪ .‬ﻭﻫﻮ ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﻷﻟﻮﻫﻴﺔ ‪ ،‬ﻓﺄﳝﺎ ﺑﺸﺮ ﺍﺩﻋﻰ ﻟﻨﻔﺴﻪ ﺳﻠﻄﺎﻥ ﺍﻟﺘﺸﺮﻳﻊ ﻟﻠﻨﺎﺱ ﻣﻦ ﻋﻨﺪ ﻧﻔـﺴﻪ ‪،‬‬
‫ﻼ ‪ ،‬ﺳﻮﺍﺀ ﺍ ‪‬ﺩﻋﺎﻫﺎ ﻗﻮ ﹰﻻ ﺃﻡ ﱂ ﻳﻌﻠﻦ ﻫﺬﺍ ﺍﻻﺩﻋﺎﺀ ‪ .‬ﻭﺃﳝﺎ ﺑـﺸﺮ ﺁﺧـﺮ‬ ‫ﻓﻘﺪ ﺍ ‪‬ﺩﻋﻰ ﺍﻷﻟﻮﻫﻴﺔ ﺍﺧﺘﺼﺎﺻﹰﺎ ﻭﻋﻤ ﹰ‬
‫ﺍﻋﺘﺮﻑ ﻟﺬﻟﻚ ﺍﻟﺒﺸﺮ ﺑﺬﻟﻚ ﺍﳊﻖ ﻓﻘﺪ ﺍﻋﺘﺮﻑ ﻟﻪ ﲝﻖ ﺍﻷﻟﻮﻫﻴﺔ ‪ ،‬ﺳﻮﺍﺀ ﲰﺎﻫﺎ ﺑﺎﲰﻬﺎ ﺃﻡ ﱂ ﻳﺴﻤﻬﺎ !‬
‫ﻭﺍﻹﺳﻼﻡ ﻟﻴﺲ ﳎﺮﺩ ﻋﻘﻴﺪﺓ ‪ ،‬ﺣﱴ ﻳﻘﻨﻊ ﺑﺈﺑﻼﻍ ﻋﻘﻴﺪﺗﻪ ﻟﻠﻨﺎﺱ ﺑﻮﺳﻴﻠﺔ ﺍﻟﺒﻴﺎﻥ ‪ .‬ﺇﳕﺎ ﻫﻮ ﻣﻨﻬﺞ ﻳﺘﻤﺜﻞ‬
‫ﰲ ﲡﻤﻊ ﺗﻨﻈﻴﻤﻲ ﺣﺮﻛﻲ ﻳﺰﺣﻒ ﻟﺘﺤﺮﻳﺮ ﻛﻞ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﺍﻟﺘﺠﻤﻌﺎﺕ ﺍﻷﺧﺮﻯ ﻻ ﲤ ﱢﻜﻨﻪ ﻣﻦ ﺗﻨﻈـﻴﻢ ﺣﻴـﺎﺓ‬
‫ﺭﻋﺎﻳﺎﻫﺎ ﻭﻓﻖ ﻣﻨﻬﺠﻪ ﻫﻮ ‪ ،‬ﻭﻣﻦ ﰒ ﻳﺘﺤﺘﻢ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﺃﻥ ﻳﺰﻳﻞ ﻫﺬﻩ ﺍﻷﻧﻈﻤﺔ ﺑﻮﺻﻔﻬﺎ ﻣﻌﻮﻗﺎﺕ ﻟﻠﺘﺤﺮﻳﺮ‬
‫ﺍﻟﻌﺎﻡ ‪ ،‬ﻭﻫﺬﺍ ‪ -‬ﻛﻤﺎ ﻗﻠﻨﺎ ﻣﻦ ﻗﺒﻞ ‪ -‬ﻣﻌﲎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﷲ ‪ ،‬ﻓﻼ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﺩﻳﻨﻮﻧﺔ ﻭﻻ ﻃﺎﻋـﺔ‬
‫ﻟﻌﺒﺪ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﻟﺬﺍﺗﻪ ‪ .‬ﻛﻤﺎ ﻫﻮ ﺍﻟﺸﺄﻥ ﰲ ﺳﺎﺋﺮ ﺍﻷﻧﻈﻤﺔ ﺍﻟﱵ ﺗﻘﻢ ﻋﻠﻰ ﻋﺒﻮﺩﻳﺔ ﺍﻟﻌﺒﺎﺩ ﻟﻠﻌﺒﺎﺩ !‬
‫ﺇﻥ ﺍﻟﺒﺎﺣﺜﲔ ﺍﻹﺳﻼﻣﻴﲔ ﺍﳌﻌﺎﺻﺮﻳﻦ ﺍﳌﻬﺰﻭﻣﲔ ﲢﺖ ﺿﻐﻂ ﺍﻟﻮﺍﻗـﻊ ﺍﳊﺎﺿـﺮ ﻭﲢـﺖ ﺍﳍﺠـﻮﻡ‬
‫ﺍﻻﺳﺘﺸﺮﺍﻗﻲ ﺍﳌﺎﻛﺮ ‪ ،‬ﻳﺘﺤﺮﺟﻮﻥ ﻣﻦ ﺗﻘﺮﻳﺮ ﺗﻠﻚ ﺍﳊﻘﻴﻘﺔ ‪ ،‬ﻷﻥ ﺍﳌﺴﺘﺸﺮﻗﲔ ﺻﻮﺭﻭﺍ ﺍﻹﺳﻼﻡ ﺣﺮﻛﺔ ﻗﻬـﺮ‬
‫ﺑﺎﻟﺴﻴﻒ ﻟﻺﻛﺮﺍﻩ ﻋﻠﻰ ﺍﻟﻌﻘﻴﺪﺓ ‪ .‬ﻭﺍﳌﺴﺘﺸﺮﻗﻮﻥ ﺍﳋﺒﺜﺎﺀ ﻳﻌﺮﻓﻮﻥ ﺟﻴﺪﹰﺍ ﺃﻥ ﻫﺬﻩ ﻟﻴـﺴﺖ ﻫـﻲ ﺍﳊﻘﻴﻘـﺔ ‪،‬‬

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 ‫‪١٨٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻟﻜﻨﻬﻢ ﻳﺸﻮﻫﻮﻥ ﺑﻮﺍﻋﺚ ﺍﳉﻬﺎﺩ ﺍﻹﺳﻼﻣﻲ ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ‪ ..‬ﻭﻣﻦ ﰒ ﻳﻘﻮﻡ ﺍﳌﻨﺎﻓﺤﻮﻥ ‪ -‬ﺍﳌﻬﺰﻭﻣﻮﻥ ‪ -‬ﻋﻦ‬
‫ﲰﻌﺔ ﺍﻹﺳﻼﻡ ‪ ،‬ﺑﻨﻔﻲ ﻫﺬﺍ ﺍﻻ‪‬ﺎﻡ ‪ ،‬ﻓﻴﻠﺠﺄﻭﻥ ﺇﱃ ﺗﻠﻤﺲ ﺍﳌﱪﺭﺍﺕ ﺍﻟﺪﻓﺎﻋﻴﺔ ! ﻭﻳﻐﻔﻠﻮﻥ ﻋﻦ ﻃﺒﻴﻌﺔ ﺍﻹﺳﻼﻡ‬
‫ﻭﻭﻇﻴﻔﺘﻪ ‪ ،‬ﻭﺣﻘﻪ ﰲ " ﲢﺮﻳﺮ ﺍﻹﻧﺴﺎﻥ " ﺍﺑﺘﺪﺍﺀ ‪.‬‬
‫ﻭﻗﺪ ﻏﺸﻰ ﻋﻠﻰ ﺃﻓﻜﺎﺭ ﺍﻟﺒﺎﺣﺜﲔ ﺍﻟﻌﺼﺮﻳﲔ ‪ -‬ﺍﳌﻬﺰﻭﻣﲔ ‪ -‬ﺫﻟﻚ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻐﺮﰊ ﻟﻄﺒﻴﻌﺔ " ﺍﻟـﺪﻳﻦ "‬
‫‪ ..‬ﻭﺇﻧﻪ ﳎﺮﺩ " ﻋﻘﻴﺪﺓ " ﰲ ﺍﻟﻀﻤﲑ ‪ ،‬ﻻ ﺷﺄﻥ ﳍﺎ ﺑﺎﻷﻧﻈﻤﺔ ﺍﻟﻮﺍﻗﻌﻴﺔ ﻟﻠﺤﻴﺎﺓ ‪ .‬ﻭﻣﻦ ﰒ ﻳﻜﻮﻥ ﺍﳉﻬﺎﺩ ﻟﻠﺪﻳﻦ‬
‫‪ ،‬ﺟﻬﺎﺩﹰﺍ ﻟﻔﺮﺽ ﺍﻟﻌﻘﻴﺪﺓ ﻋﻠﻰ ﺍﻟﻀﻤﲑ !‬
‫ﻭﻟﻜﻦ ﺍﻷﻣﺮ ﻟﻴﺲ ﻛﺬﻟﻚ ﰲ ﺍﻹﺳﻼﻡ ‪ ،‬ﻓﺎﻹﺳﻼﻡ ﻣﻨﻬﺞ ﺍﷲ ﻟﻠﺤﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ‪ ،‬ﻭﻫﻮ ﻣﻨـﻬﺞ ﻳﻘـﻮﻡ‬
‫ﻋﻠﻰ ﺇﻓﺮﺍﺩ ﺍﷲ ﻭﺣﺪﻩ ﺑﺎﻷﻟﻮﻫﻴﺔ ‪ -‬ﻣﺘﻤﺜﻠﺔ ﰲ ﺍﳊﺎﻛﻤﻴﺔ ‪ -‬ﻭﻳﻨﻈﻢ ﺍﳊﻴﺎﺓ ﺍﻟﻮﺍﻗﻌﻴﺔ ﺑﻜﻞ ﺗﻔﺼﻴﻼ‪‬ﺎ ﺍﻟﻴﻮﻣﻴـﺔ !‬
‫ﻓﺎﳉﻬﺎﺩ ﻟﻪ ﺟﻬﺎﺩ ﻟﺘﻘﺮﻳﺮ ﺍﳌﻨﻬﺞ ﻭﺇﻗﺎﻣﺔ ﺍﻟﻨﻈﺎﻡ ‪ .‬ﺃﻣﺎ ﺍﻟﻌﻘﻴﺪﺓ ﻓﺄﻣﺮ ﻣﻮﻛﻮﻝ ﺇﱃ ﺣﺮﻳﺔ ﺍﻻﻗﺘﻨـﺎﻉ ‪ ،‬ﰲ ﻇـﻞ‬
‫ﺍﻟﻨﻈﺎﻡ ﺍﻟﻌﺎﻡ ‪ ،‬ﺑﻌﺪ ﺭﻓﻊ ﲨﻴﻊ ﺍﳌﺆﺛﺮﺍﺕ ‪ ..‬ﻭﻣﻦ ﰒ ﳜﺘﻠﻒ ﺍﻷﻣﺮ ﻣﻦ ﺃﺳﺎﺳﻪ ‪ ،‬ﻭﺗﺼﺒﺢ ﻟﻪ ﺻﻮﺭﺓ ﺟﺪﻳـﺪﺓ‬
‫ﻛﺎﻣﻠﺔ ‪.‬‬
‫ﻭﺣﻴﺜﻤﺎ ﻭﺟﺪ ﺍﻟﺘﺠﻤﻊ ﺍﻹﺳﻼﻣﻲ ‪ ،‬ﺍﻟﺬﻱ ﻳﺘﻤﺜﻞ ﻓﻴﻪ ﺍﳌﻨﻬﺞ ﺍﻹﳍﻲ ‪ ،‬ﻓﺈﻥ ﺍﷲ ﳝﻨﺤﻪ ﺣـﻖ ﺍﳊﺮﻛـﺔ‬
‫ﻭﺍﻻﻧﻄﻼﻕ ﻟﺘﺴﻠﻢ ﺍﻟﺴﻠﻄﺎﻥ ﻭﺗﻘﺮﻳﺮ ﺍﻟﻨﻈﺎﻡ ‪ ،‬ﻣﻊ ﺗﺮﻙ ﻣﺴﺄﻟﺔ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺟﺪﺍﻧﻴﺔ ﳊﺮﻳﺔ ﺍﻟﻮﺟـﺪﺍﻥ ‪ ،‬ﻓـﺈﺫﺍ‬
‫ﻛﻒ ﺍﷲ ﺃﻳﺪﻱ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ﻓﺘﺮﺓ ﻋﻦ ﺍﳉﻬﺎﺩ ‪ ،‬ﻓﻬﺬﻩ ﻣﺴﺄﻟﺔ ﺧﻄﺔ ﻻ ﻣﺴﺄﻟﺔ ﻣﺒﺪﺃ ‪ ،‬ﻣﺴﺄﻟﺔ ﻣﻘﺘـﻀﻴﺎﺕ‬
‫ﺍﳊﺮﻛﺔ ﻻ ﻣﺴﺄﻟﺔ ﻋﻘﻴﺪﺓ ‪ ..‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﺍﻟﻮﺍﺿﺢ ﳝﻜﻦ ﺃﻥ ﻧﻔﻬﻢ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳌﺘﻌـﺪﺩﺓ ‪ ،‬ﰲ‬
‫ﺍﳌﺮﺍﺣﻞ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﳌﺘﺠﺪﺩﺓ ‪ ،‬ﻭﻻ ﳔﻠﻂ ﺑﲔ ﺩﻻﻟﺘﻬﺎ ﺍﳌﺮﺣﻠﻴﺔ ‪ ،‬ﻭﺍﻟﺪﻻﻟﺔ ﺍﻟﻌﺎﻣﺔ ﳋﻂ ﺍﳊﺮﻛـﺔ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫ﺍﻟﺜﺎﺑﺖ ﺍﻟﻄﻮﻳﻞ ‪).‬ﻣﻌﺎﱂ ﰲ ﺍﻟﻄﺮﻳﻖ (‬
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‫‪ -٢‬ﻃﺮﺩ ﺍﻟﻌﺪﻭ ﺍﻟﻐﺎﺯﻱ ﺃﻭﻻ ﺑﻼ ﺷﻚ ﻭﻗﺪ ﻭﻋﺪ ﺍﷲ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﻨﺼﺮ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪:‬‬
‫ﺲ ﺍﹾﻟ ِﻤﻬ‪‬ﺎ ‪‬ﺩ{ )‪ (١٢‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‬
‫ﺸﺮ‪‬ﻭ ﹶﻥ ِﺇﻟﹶﻰ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ‪‬ﻭِﺑﹾﺌ ‪‬‬
‫ﺤ‪‬‬‫} ﻗﹸﻞ ﱢﻟﱠﻠ ِﺬﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﹾﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐﹶﻠﺒ‪‬ﻮ ﹶﻥ ‪‬ﻭ‪‬ﺗ ‪‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻭﺍﺭﺩﺓ ﰲ ﺻﺪﺩ ﺧﻄﺎﺏ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ‪ ،‬ﻭ‪‬ﺪﻳﺪﻫﻢ ﲟﺼﲑ ﺍﻟﻜﻔﺎﺭ ﻗﺒﻠﻬﻢ ﻭﺑﻌﺪﻫﻢ ‪ .‬ﻭﻓﻴﻬـﺎ‬
‫ﻟﻔﺘﺔ ﻟﻄﻴﻔﺔ ﻋﻤﻴﻘﺔ ﺍﻟﺪﻻﻟﺔ ﻛﺬﻟﻚ ‪ . .‬ﻓﻬﻮ ﻳﺬﻛﺮﻫﻢ ﻓﻴﻬﺎ ﲟﺼﲑ ﺁﻝ ﻓﺮﻋﻮﻥ ‪ . .‬ﻭﻛﺎﻥ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ ﻗـﺪ‬
‫ﺃﻫﻠﻚ ﺁﻝ ﻓﺮﻋﻮﻥ ﻭﺃﳒﻰ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ‪ .‬ﻭﻟﻜﻦ ﻫﺬﺍ ﻻ ﳝﻨﺤﻬﻢ ﺣﻘﺎ ﺧﺎﺻﺎ ﺇﺫﺍ ﻫﻢ ﺿﻠﻮﺍ ﻭﻛﻔـﺮﻭﺍ ‪ ،‬ﻭﻻ‬
‫ﻳﻌﺼﻤﻬﻢ ﺃﻥ ﻳﻮﺻﻤﻮﺍ ﺑﺎﻟﻜﻔﺮ ﺇﺫﺍ ﻫﻢ ﺍﳓﺮﻓﻮﺍ ‪ ،‬ﻭﺃﻥ ﻳﻨﺎﻟﻮﺍ ﺟﺰﺍﺀ ﺍﻟﻜﺎﻓﺮﻳﻦ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻛﻤﺎ ﻧﺎﻝ ﺁﻝ‬
‫ﻓﺮﻋﻮﻥ ﺍﻟﺬﻳﻦ ﺍﳒﺎﻫﻢ ﺍﷲ ﻣﻨﻬﻢ !‬
‫ﻛﺬﻟﻚ ﻳﺬﻛﺮﻫﻢ ﻣﺼﺎﺭﻉ ﻗﺮﻳﺶ ﰲ ﺑﺪﺭ ‪ -‬ﻭﻫﻢ ﻛﻔﺎﺭ ‪ -‬ﻟﻴﻘﻮﻝ ﳍﻢ‪:‬ﺇﻥ ﺳﻨﺔ ﺍﷲ ﻻ ﺗﺘﺨﻠـﻒ ‪ .‬ﻭﺇﻧـﻪ ﻻ‬
‫ﻳﻌﺼﻤﻬﻢ ﻋﺎﺻﻢ ﻣﻦ ﺃﻥ ﳛﻖ ﻋﻠﻴﻬﻢ ﻣﺎ ﺣﻖ ﻋﻠﻰ ﻗﺮﻳﺶ ‪ .‬ﻓﺎﻟﻌﻠﺔ ﻫﻲ ﺍﻟﻜﻔﺮ ‪ .‬ﻭﻟﻴﺲ ﻷﺣﺪ ﻋﻠﻰ ﺍﷲ ﺩﺍﻟﺔ ‪،‬‬
‫ﻭﻻ ﻟﻪ ﺷﻔﺎﻋﺔ ﺇﻻ ﺑﺎﻹﳝﺎﻥ ﺍﻟﺼﺤﻴﺢ !‬
‫)ﺇﻥ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻟﻦ ﺗﻐﲏ ﻋﻨﻬﻢ ﺃﻣﻮﺍﳍﻢ ﻭﻻ ﺃﻭﻻﺩﻫﻢ ﻣﻦ ﺍﷲ ﺷﻴﺌﺎ ‪ ،‬ﻭﺃﻭﻟﺌﻚ ﻫﻢ ﻭﻗﻮﺩ ﺍﻟﻨﺎﺭ( ‪. .‬‬
‫ﻭﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻭﻻﺩ ﻣﻈﻨﺔ ﲪﺎﻳﺔ ﻭﻭﻗﺎﻳﺔ ؛ ﻭﻟﻜﻨﻬﻤﺎ ﻻ ﻳﻐﻨﻴﺎﻥ ﺷﻴﺌﺎ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻻ ﺭﻳﺐ ﻓﻴﻪ ‪ ،‬ﻷﻧﻪ‬
‫ﻻ ﺇﺧﻼﻑ ﳌﻴﻌﺎﺩ ﺍﷲ ‪ .‬ﻭﻫﻢ ﻓﻴﻪ‪) :‬ﻭﻗﻮﺩ ﺍﻟﻨﺎﺭ( ‪ . .‬ﺬﺍ ﺍﻟﺘﻌﺒﲑ ﺍﻟﺬﻱ ﻳﺴﻠﺒﻬﻢ ﻛﻞ ﺧﺼﺎﺋﺺ "ﺍﻹﻧـﺴﺎﻥ"‬
‫ﻭﳑﻴﺰﺍﺗﻪ ‪ ،‬ﻭﻳﺼﻮﺭﻫﻢ ﰲ ﺻﻮﺭﺓ ﺍﳊﻄﺐ ﻭﺍﳋﺸﺐ ﻭﺳﺎﺋﺮ )ﻭﻗﻮﺩ ﺍﻟﻨﺎﺭ( ‪. .‬‬

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‫‪١٩٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻻ ﺑﻞ ﺇﻥ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻭﻻﺩ ‪ ،‬ﻭﻣﻌﻬﻤﺎ ﺍﳉﺎﻩ ﻭﺍﻟﺴﻠﻄﺎﻥ ‪ ،‬ﻻ ﺗﻐﲏ ﺷﻴﺎ ﰲ ﺍﻟﺪﻧﻴﺎ‪) :‬ﻛـﺪﺃﺏ ﺁﻝ ﻓﺮﻋـﻮﻥ‬
‫ﻭﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻬﻢ ﻛﺬﺑﻮﺍ ﺑﺂﻳﺎﺗﻨﺎ ‪ ،‬ﻓﺄﺧﺬﻫﻢ ﺍﷲ ﺑﺬﻧﻮ‪‬ﻢ ‪ ،‬ﻭﺍﷲ ﺷﺪﻳﺪ ﺍﻟﻌﻘﺎﺏ( ‪. .‬‬
‫ﻭﻫﻮ ﻣﺜﻞ ﻣﻀﻰ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﻣﻜﺮﻭﺭﺍ ‪ ،‬ﻭﻗﺼﺔ ﺍﷲ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺗﻔﺼﻴﻼ‪:‬‬
‫ﻭﻫﻮ ﳝﺜﻞ ﺳﻨﺔ ﺍﷲ ﰲ ﺍﳌﻜﺬﺑﲔ ﺑﺂﻳﺎﺗﻪ ‪ ،‬ﳚﺮﻳﻬﺎ ﺣﻴﺚ ﻳﺸﺎﺀ ‪ .‬ﻓﻼ ﺃﻣﺎﻥ ﺇﺫﻥ ﻭﻻ ﺿﻤﺎﻥ ﳌﻜﺬﺏ ﺑﺂﻳﺎﺕ ﺍﷲ‬
‫ﻭﺇﺫﻥ ﻓﺎﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻭﻛﺬﺑﻮﺍ ﺑﺪﻋﻮﺓ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺁﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻧﺰﻟﻪ ﻋﻠﻴﻪ ﺑﺎﳊﻖ ‪،‬‬
‫ﻣﻌﺮﺿﻮﻥ ﳍﺬﺍ ﺍﳌﺼﲑ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﺳﻮﺍﺀ ‪ . .‬ﻭﻣﻦ ﰒ ﻳﻠﻘﻦ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﻳﻨﺬﺭﻫﻢ‬
‫ﻫﺬﺍ ﺍﳌﺼﲑ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪ ،‬ﻭﺃﻥ ﻳﻀﺮﺏ ﳍﻢ ﺍﳌﺜﻞ ﺑﻴﻮﻡ ﺑﺪﺭ ﺍﻟﻘﺮﻳﺐ ‪ ،‬ﻓﻠﻌﻠﻬﻢ ﻧﺴﻮﺍ ﻣﺜﻞ ﻓﺮﻋﻮﻥ ﻭﺍﻟﺬﻳﻦ ﻣﻦ‬
‫ﻗﺒﻠﻪ ﰲ ﺍﻟﺘﻜﺬﻳﺐ ﻭﺍﻷﺧﺬ ﺍﻟﺸﺪﻳﺪ‪:‬‬
‫)ﻗﻞ ﻟﻠﺬﻳﻦ ﻛﻔﺮﻭﺍ‪ :‬ﺳﺘﻐﻠﺒﻮﻥ ﻭﲢﺸﺮﻭﻥ ﺇﱃ ﺟﻬﻨﻢ ﻭﺑﺌﺲ ﺍﳌﻬﺎﺩ ‪ .‬ﻗﺪ ﻛﺎﻥ ﻟﻜﻢ ﺁﻳﺔ ﰲ ﻓﺌﺘﲔ ﺍﻟﺘﻘﺘﺎ‪:‬ﻓﺌـﺔ‬
‫ﺗﻘﺎﺗﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺃﺧﺮﻯ ﻛﺎﻓﺮﺓ ‪ ،‬ﻳﺮﻭ‪‬ﻢ ﻣﺜﻠﻴﻬﻢ ﺭﺃﻱ ﺍﻟﻌﲔ ‪ .‬ﻭﺍﷲ ﻳﺆﻳﺪ ﺑﻨﺼﺮﻩ ﻣـﻦ ﻳـﺸﺎﺀ ‪ .‬ﺇﻥ ﰲ‬
‫ﺫﻟﻚ ﻟﻌﱪﺓ ﻷﻭﱄ ﺍﻷﺑﺼﺎﺭ( ‪. .‬‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻳﺮﻭ‪‬ﻢ ﻣﺜﻠﻴﻬﻢ ﺭﺃﻱ ﺍﻟﻌﲔ( ﳛﺘﻤﻞ ﺗﻔﺴﲑﻳﻦ‪:‬ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺿﻤﲑ)ﻳﺮﻭﻥ( ﺭﺍﺟﻌﺎ ﺇﱃ ﺍﻟﻜﻔﺎﺭ‬
‫‪ ،‬ﻭﺿﻤﲑ)ﻫﻢ( ﺭﺍﺟﻌﺎ ﺇﱃ ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﳌﻌﲎ ﺃﻥ ﺍﻟﻜﻔﺎﺭ ﻋﻠﻰ ﻛﺜﺮ‪‬ﻢ ﻛـﺎﻧﻮﺍ ﻳـﺮﻭﻥ ﺍﳌـﺴﻠﻤﲔ‬
‫ﺍﻟﻘﻠﻴﻠﲔ)ﻣﺜﻠﻴﻬﻢ( ‪ . .‬ﻭﻛﺎﻥ ﻫﺬﺍ ﻣﻦ ﺗﺪﺑﲑ ﺍﷲ ﺣﻴﺚ ﺧﻴﻞ ﻟﻠﻤﺸﺮﻛﲔ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻛﺜﺮﺓ ﻭﻫـﻢ ﻗﻠـﺔ ‪،‬‬
‫ﻓﺘﺰﻟﺰﻟﺖ ﻗﻠﻮ‪‬ﻢ ﻭﺃﻗﺪﺍﻣﻬﻢ ‪.‬‬
‫ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻜﺲ ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﳌﻌﲎ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻛﺎﻧﻮﺍ ﻳﺮﻭﻥ ﺍﳌﺸﺮﻛﲔ)ﻣﺜﻠﻴﻬﻢ( ﻫﻢ ‪ -‬ﰲ ﺣـﲔ ﺃﻥ‬
‫ﺍﳌﺸﺮﻛﲔ ﻛﺎﻧﻮﺍ ﺛﻼﺛﺔ ﺃﻣﺜﺎﳍﻢ ‪ -‬ﻭﻣﻊ ﻫﺬﺍ ﺛﺒﺘﻮﺍ ﻭﺍﻧﺘﺼﺮﻭﺍ ‪.‬‬
‫ﻭﺍﳌﻬﻢ ﻫﻮ ﺭﺟﻊ ﺍﻟﻨﺼﺮ ﺇﱃ ﺗﺄﻳﻴﺪ ﺍﷲ ﻭﺗﺪﺑﲑﻩ ‪ . .‬ﻭﰲ ﻫﺬﺍ ﲣﺬﻳﻞ ﻟﻠﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻭ‪‬ﺪﻳﺪ ‪ .‬ﻛﻤـﺎ ﺃﻥ ﻓﻴـﻪ‬
‫ﺗﺜﺒﻴﺘﺎ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭ‪‬ﻮﻳﻨﺎ ﻣﻦ ﺷﺄﻥ ﺃﻋﺪﺍﺋﻬﻢ ﻓﻼ ﻳﺮﻫﺒﻮ‪‬ﻢ ‪ . .‬ﻭﻛﺎﻥ ﺍﳌﻮﻗﻒ ‪ -‬ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﰲ ﺍﻟﺘﻤﻬﻴـﺪ‬
‫ﻟﻠﺴﻮﺭﺓ ‪ -‬ﻳﻘﺘﻀﻲ ﻫﺬﺍ ﻭﺫﺍﻙ ‪ . .‬ﻭﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﻳﻌﻤﻞ ﻫﻨﺎ ﻭﻫﻨﺎﻙ ‪. .‬‬
‫ﻭﻣﺎ ﻳﺰﺍﻝ ﺍﻟﻘﺮﺁﻥ ﻳﻌﻤﻞ ﲝﻘﻴﻘﺘﻪ ﺍﻟﻜﺒﲑﺓ ‪ .‬ﻭﲟﺎ ﻳﺘﻀﻤﻨﻪ ﻣﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪ . .‬ﺇﻥ ﻭﻋﺪ ﺍﷲ ‪‬ﺰﳝﺔ ﺍﻟﺬﻳﻦ‬
‫ﻳﻜﻔﺮﻭﻥ ﻭﻳﻜﺬﺑﻮﻥ ﻭﻳﻨﺤﺮﻓﻮﻥ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ‪ ،‬ﻗﺎﺋﻢ ﰲ ﻛﻞ ﳊﻈﺔ ‪ .‬ﻭﻭﻋﺪ ﺍﷲ ﺑﻨﺼﺮ ﺍﻟﻔﺌﺔ ﺍﳌﺆﻣﻨﺔ ‪ -‬ﻭﻟﻮ‬
‫ﻗﻞ ﻋﺪﺩﻫﺎ ‪ -‬ﻗﺎﺋﻢ ﻛﺬﻟﻚ ﰲ ﻛﻞ ﳊﻈﺔ ‪ .‬ﻭﺗﻮﻗﻒ ﺍﻟﻨﺼﺮ ﻋﻠﻰ ﺗﺄﻳﻴﺪ ﺍﷲ ﺍﻟﺬﻱ ﻳﻌﻄﻴﻪ ﻣﻦ ﻳﺸﺎﺀ ﺣﻘﻴﻘـﺔ‬
‫ﻗﺎﺋﻤﺔ ﱂ ﺗﻨﺴﺦ ‪ ،‬ﻭﺳﻨﺔ ﻣﺎﺿﻴﺔ ﱂ ﺗﺘﻮﻗﻒ ‪.‬‬
‫ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻔﺌﺔ ﺍﳌﺆﻣﻨﺔ ﺇﻻ ﺃﻥ ﺗﻄﻤﺌﻦ ﺇﱃ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ؛ ﻭﺗﺜﻖ ﰲ ﺫﻟﻚ ﺍﻟﻮﻋﺪ ؛ ﻭﺗﺄﺧﺬ ﻟﻸﻣﺮ ﻋﺪﺗﻪ ﺍﻟﱵ‬
‫ﰲ ﻃﻮﻗﻬﺎ ﻛﺎﻣﻠﺔ ؛ ﻭﺗﺼﱪ ﺣﱴ ﻳﺄﺫﻥ ﺍﷲ ؛ ﻭﻻ ﺗﺴﺘﻌﺠﻞ ﻭﻻ ﺗﻘﻨﻂ ﺇﺫﺍ ﻃﺎﻝ ﻋﻠﻴﻬﺎ ﺍﻷﻣﺪ ﺍﳌﻐﻴﺐ ﰲ ﻋﻠـﻢ‬
‫ﺍﷲ ‪ ،‬ﺍﳌﺪﺑﺮ ﲝﻜﻤﺘﻪ ‪ ،‬ﺍﳌﺆﺟﻞ ﳌﻮﻋﺪﻩ ﺍﻟﺬﻱ ﳛﻘﻖ ﻫﺬﻩ ﺍﳊﻜﻤﺔ ‪.‬‬
‫)ﺇﻥ ﰲ ﺫﻟﻚ ﻟﻌﱪﺓ ﻷﻭﱄ ﺍﻷﺑﺼﺎﺭ( ‪. .‬‬

‫‪١٩٠‬‬
 ‫‪١٩١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻻ ﺑﺪ ﻣﻦ ﺑﺼﺮ ﻳﻨﻈﺮ ﻭﺑﺼﲑ ﺗﺘﺪﺑﺮ ‪ ،‬ﻟﺘﱪﺯ ﺍﻟﻌﱪﺓ ‪ ،‬ﻭﺗﻌﻴﻬﺎ ﺍﻟﻘﻠﻮﺏ ‪ .‬ﻭﺇﻻ ﻓﺎﻟﻌﱪﺓ ﲤﺮ ﰲ ﻛﻞ ﳊﻈـﺔ ﰲ‬
‫ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ! ) ﺍﻟﻈﻼﻝ (‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪:‬‬
‫ﻼ ِﺩ{ )‪ (١٩٦‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‬‫ﺐ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﹾﺍ ﻓِﻲ ﺍﹾﻟِﺒ ﹶ‬
‫ﻚ ‪‬ﺗ ﹶﻘﱡﻠ ‪‬‬
‫} ﹶﻻ ﻳ‪ ‬ﻐ ‪‬ﺮ‪‬ﻧ ‪‬‬
‫ﻭﺗﻘﻠﺐ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﰲ ﺍﻟﺒﻼﺩ ‪ ،‬ﻣﻈﻬﺮ ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻟﻨﻌﻤﺔ ﻭﺍﻟﻮﺟﺪﺍﻥ ‪ ،‬ﻭﻣﻦ ﻣﻈﺎﻫﺮ ﺍﳌﻜﺎﻧﺔ ﻭﺍﻟـﺴﻠﻄﺎﻥ ‪،‬‬
‫ﻭﻫﻮ ﻣﻈﻬﺮ ﳛﻴﻚ ﰲ ﺍﻟﻘﻠﻮﺏ ﻣﻨﻪ ﺷﻲﺀ ﻻ ﳏﺎﻟﺔ ‪ .‬ﳛﻴﻚ ﻣﻨﻪ ﺷﻲﺀ ﰲ ﻗﻠﻮﺏ ﺍﳌﺆﻣﻨﲔ ؛ ﻭﻫـﻢ ﻳﻌـﺎﻧﻮﻥ‬
‫ﺍﻟﺸﻈﻒ ﻭﺍﳊﺮﻣﺎﻥ ‪ ،‬ﻭﻳﻌﺎﻧﻮﻥ ﺍﻷﺫﻯ ﻭﺍﳉﻬﺪ ‪ ،‬ﻭﻳﻌﺎﻧﻮﻥ ﺍﳌﻄﺎﺭﺩﺓ ﺃﻭ ﺍﳉﻬﺎﺩ ‪ . .‬ﻭﻛﻠﻬﺎ ﻣﺸﻘﺎﺕ ﻭﺃﻫﻮﺍﻝ ‪،‬‬
‫ﺑﻴﻨﻤﺎ ﺃﺻﺤﺎﺏ ﺍﻟﺒﺎﻃﻞ ﻳﻨﻌﻤﻮﻥ ﻭﻳﺴﺘﻤﺘﻌﻮﻥ ! ‪ . .‬ﻭﳛﻴﻚ ﻣﻨﻪ ﺷﻲﺀ ﰲ ﻗﻠﻮﺏ ﺍﳉﻤﺎﻫﲑ ﺍﻟﻐﺎﻓﻠﺔ ‪ ،‬ﻭﻫـﻲ‬
‫ﺗﺮﻯ ﺍﳊﻖ ﻭﺃﻫﻠﻪ ﻳﻌﺎﻧﻮﻥ ﻫﺬﺍ ﺍﻟﻌﻨﺎﺀ ‪ ،‬ﻭﺍﻟﺒﺎﻃﻞ ﻭﺃﻫﻠﻪ ﰲ ﻣﻨﺠﺎﺓ ‪ ،‬ﺑﻞ ﰲ ﻣﺴﻼﺓ ! ﻭﳛﻴﻚ ﻣﻨﻪ ﺷـﻲﺀ ﰲ‬
‫ﻗﻠﻮﺏ ﺍﻟﻀﺎﻟﲔ ﺍﳌﺒﻄﻠﲔ ﺃﻧﻔﺴﻬﻢ ؛ ﻓﻴﺰﻳﺪﻫﻢ ﺿﻼﻻ ﻭﺑﻄﺮﺍ ﻭﳉﺎﺟﺎ ﰲ ﺍﻟﺸﺮ ﻭﺍﻟﻔﺴﺎﺩ ‪.‬‬
‫ﻫﻨﺎ ﺗﺄﰐ ﻫﺬﻩ ﺍﻟﻠﻤﺴﺔ‪:‬‬
‫)ﻻ ﻳﻐﺮﻧﻚ ﺗﻘﻠﺐ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﰲ ﺍﻟﺒﻼﺩ ‪ .‬ﻣﺘﺎﻉ ﻗﻠﻴﻞ ‪ .‬ﰒ ﻣﺄﻭﺍﻫﻢ ﺟﻬﻨﻢ ﻭﺑﺌﺲ ﺍﳌﻬﺎﺩ( ‪.‬‬
‫ﻣﺘﺎﻉ ﻗﻠﻴﻞ ‪ . .‬ﻳﻨﺘﻬﻲ ﻭﻳﺬﻫﺐ ‪ . .‬ﺃﻣﺎ ﺍﳌﺄﻭﻯ ﺍﻟﺪﺍﺋﻢ ﺍﳋﺎﻟﺪ ‪ ،‬ﻓﻬﻮ ﺟﻬﻨﻢ ‪ . .‬ﻭﺑﺌﺲ ﺍﳌﻬﺎﺩ !‬
‫ﻭﰲ ﻣﻘﺎﺑﻞ ﺍﳌﺘﺎﻉ ﺍﻟﻘﻠﻴﻞ ﺍﻟﺬﺍﻫﺐ ﺟﻨﺎﺕ ‪ .‬ﻭﺧﻠﻮﺩ ‪ .‬ﻭﺗﻜﺮﱘ ﻣﻦ ﺍﷲ‪:‬‬
‫)ﺟﻨﺎﺕ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷ‪‬ﺎﺭ( ‪) . .‬ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ( ‪) . .‬ﻧﺰﻻ ﻣﻦ ﻋﻨﺪ ﺍﷲ( ‪) . .‬ﻭﻣـﺎ ﻋﻨـﺪ ﺍﷲ ﺧـﲑ‬
‫ﻟﻸﺑﺮﺍﺭ( ‪. .‬‬
‫ﻭﻣﺎ ﻳﺸﻚ ﺃﺣﺪ ﻳﻀﻊ ﺫﻟﻚ ﺍﻟﻨﺼﻴﺐ ﰲ ﻛﻔﺔ ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻨﺼﻴﺐ ﰲ ﻛﻔﺔ ‪ ،‬ﺃﻥ ﻣﺎ ﻋﻨﺪ ﺍﷲ ﺧﲑ ﻟﻸﺑﺮﺍﺭ ‪ .‬ﻭﻣﺎ‬
‫ﺗﺒﻘﻰ ﰲ ﺍﻟﻘﻠﺐ ﺷﺒﻬﺔ ﰲ ﺃﻥ ﻛﻔﺔ ﺍﻟﺬﻳﻦ ﺍﺗﻘﻮﺍ ﺃﺭﺟﺢ ﻣﻦ ﻛﻔﺔ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﰲ ﻫﺬﺍ ﺍﳌﻴﺰﺍﻥ ‪ .‬ﻭﻣﺎ ﻳﺘﺮﺩﺩ ﺫﻭ‬
‫ﻋﻘﻞ ﰲ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻨﺼﻴﺐ ﺍﻟﺬﻱ ﳜﺘﺎﺭﻩ ﻷﻧﻔﺴﻬﻢ ﺃﻭﻟﻮ ﺍﻷﻟﺒﺎﺏ !‬
‫ﺇﻥ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﰲ ﻣﻮﺿﻊ ﺍﻟﺘﺮﺑﻴﺔ ‪ ،‬ﻭﰲ ﳎﺎﻝ ﺇﻗﺮﺍﺭ ﺍﻟﻘﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳـﻼﻣﻲ ﻻ ﻳﻌـﺪ‬
‫ﺍﳌﺆﻣﻨﲔ ﻫﻨﺎ ﺑﺎﻟﻨﺼﺮ ‪ ،‬ﻭﻻ ﻳﻌﺪﻫﻢ ﺑﻘﻬﺮ ﺍﻷﻋﺪﺍﺀ ‪ ،‬ﻭﻻ ﻳﻌﺪﻫﻢ ﺑﺎﻟﺘﻤﻜﲔ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﻭﻻ ﻳﻌﺪﻫﻢ ﺷﻴﺌﺎ ﻣﻦ‬
‫ﺍﻷﺷﻴﺎﺀ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ‪ . .‬ﳑﺎ ﻳﻌﺪﻫﻢ ﺑﻪ ﰲ ﻣﻮﺍﺿﻊ ﺃﺧﺮﻯ ‪ ،‬ﻭﳑﺎ ﻳﻜﺘﺒﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ﻷﻭﻟﻴﺎﺋﻪ ﰲ ﺻـﺮﺍﻋﻬﻢ‬
‫ﻣﻊ ﺃﻋﺪﺍﺋﻪ ‪.‬‬
‫ﺇﻧﻪ ﻳﻌﺪﻫﻢ ﻫﻨﺎ ﺷﻴﺌﺎ ﻭﺍﺣﺪﺍ ‪ .‬ﻫﻮ )ﻣﺎ ﻋﻨﺪ ﺍﷲ( ‪ .‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻷﺻﻞ ﰲ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ‪ .‬ﻭﻫﺬﻩ ﻫـﻲ ﻧﻘﻄـﺔ‬
‫ﺍﻻﻧﻄﻼﻕ ﰲ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ‪:‬‬
‫ﺍﻟﺘﺠﺮﺩ ﺍﳌﻄﻠﻖ ﻣﻦ ﻛﻞ ﻫﺪﻑ ﻭﻣﻦ ﻛﻞ ﻏﺎﻳﺔ ‪ ،‬ﻭﻣﻦ ﻛﻞ ﻣﻄﻤﻊ ‪ -‬ﺣﱴ ﺭﻏﺒﺔ ﺍﳌﺆﻣﻦ ﰲ ﻏﻠﺒـﺔ ﻋﻘﻴﺪﺗـﻪ‬
‫ﻭﺍﻧﺘﺼﺎﺭ ﻛﻠﻤﺔ ﺍﷲ ﻭﻗﻬﺮ ﺃﻋﺪﺍﺀ ﺍﷲ ‪ -‬ﺣﱴ ﻫﺬﻩ ﺍﻟﺮﻏﺒﺔ ﻳﺮﻳﺪ ﺍﷲ ﺃﻥ ﻳﺘﺠﺮﺩ ﻣﻨﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ ‪ ،‬ﻭﻳﻜﻠﻮﺍ ﺃﻣﺮﻫﺎ‬
‫ﺇﻟﻴﻪ ‪ ،‬ﻭﺗﺘﺨﻠﺺ ﻗﻠﻮ‪‬ﻢ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺷﻬﻮﺓ ﳍﺎ ﻭﻟﻮ ﻛﺎﻧﺖ ﻻ ﲣﺼﻬﺎ !‬
‫ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ‪:‬ﻋﻄﺎﺀ ﻭﻭﻓﺎﺀ ﻭﺃﺩﺍﺀ ‪. .‬‬

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 ‫‪١٩٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﻘﻂ ‪ .‬ﻭﺑﻼ ﻣﻘﺎﺑﻞ ﻣﻦ ﺃﻋﺮﺍﺽ ﻫﺬﻩ ﺍﻷﺭﺽ ‪ ،‬ﻭﺑﻼ ﻣﻘﺎﺑﻞ ﻛﺬﻟﻚ ﻣﻦ ﻧﺼﺮ ﻭﻏﻠﺒﺔ ﻭﲤﻜﲔ ﻭﺍﺳﺘﻌﻼﺀ ‪. .‬‬
‫ﰒ ﺍﻧﺘﻈﺎﺭ ﻛﻞ ﺷﻲﺀ ﻫﻨﺎﻙ !‬
‫ﰒ ﻳﻘﻊ ﺍﻟﻨﺼﺮ ‪ ،‬ﻭﻳﻘﻊ ﺍﻟﺘﻤﻜﲔ ‪ ،‬ﻭﻳﻘﻊ ﺍﻻﺳﺘﻌﻼﺀ ‪ . .‬ﻭﻟﻜﻦ ﻫﺬﺍ ﻟﻴﺲ ﺩﺍﺧﻼ ﰲ ﺍﻟﺒﻴﻌﺔ ‪ .‬ﻟﻴﺲ ﺟﺰﺀﺍ ﻣـﻦ‬
‫ﺍﻟﺼﻔﻘﺔ ‪ .‬ﻟﻴﺲ ﰲ ﺍﻟﺼﻔﻘﺔ ﻣﻘﺎﺑﻞ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ‪ .‬ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﺇﻻ ﺍﻷﺩﺍﺀ ﻭﺍﻟﻮﻓﺎﺀ ﻭﺍﻟﻌﻄﺎﺀ ‪ . .‬ﻭﺍﻻﺑﺘﻼﺀ ‪. .‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﻛﺎﻧﺖ ﺍﻟﺒﻴﻌﺔ ﻭﺍﻟﺪﻋﻮﺓ ﻣﻄﺎﺭﺩﺓ ﰲ ﻣﻜﺔ ؛ ﻭﻋﻠﻰ ﻫﺬﺍ ﻛﺎﻥ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺮﺍﺀ ‪ .‬ﻭﱂ ﳝﻨﺢ ﺍﷲ ﺍﳌﺴﻠﻤﲔ‬
‫ﺍﻟﻨﺼﺮ ﻭﺍﻟﺘﻤﻜﲔ ﻭﺍﻻﺳﺘﻌﻼﺀ ؛ ﻭﱂ ﻳﺴﻠﻤﻬﻢ ﻣﻘﺎﻟﻴﺪ ﺍﻷﺭﺽ ﻭﻗﻴﺎﺩﺓ ﺍﻟﺒﺸﺮﻳﺔ ‪ ،‬ﺇﻻ ﺣﲔ ﲡﺮﺩﻭﺍ ﻫﺬﺍ ﺍﻟﺘﺠﺮﺩ‬
‫‪ ،‬ﻭﻭﻓﻮﺍ ﻫﺬﺍ ﺍﻟﻮﻓﺎﺀ‪:‬‬
‫ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﻛﻌﺐ ﺍﻟﻘﺮﻇﻲ ﻭﻏﲑﻩ‪:‬ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺭﻭﺍﺣﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻟﺮﺳـﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻌﲏ ﻟﻴﻠﺔ ﺍﻟﻌﻘﺒﺔ ] ﻭﻧﻘﺒﺎﺀ ﺍﻷﻭﺱ ﻭﺍﳋﺰﺭﺝ ﻳﺒﺎﻳﻌﻮﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﺍﳍﺠﺮﺓ ﺇﻟـﻴﻬﻢ‬
‫[‪:‬ﺍﺷﺘﺮﻁ ﻟﺮﺑﻚ ﻭﻟﻨﻔﺴﻚ ﻣﺎ ﺷﺌﺖ ‪ .‬ﻓﻘﺎﻝ‪ ":‬ﺃﺷﺘﺮﻁ ﻟﺮﰊ ﺃﻥ ﺗﻌﺒﺪﻭﻩ ﻭﻻ ﺗﺸﺮﻛﻮﺍ ﺑﻪ ﺷﻴﺌﺎ ‪ .‬ﻭﺃﺷـﺘﺮﻁ‬
‫ﻟﻨﻔﺴﻲ ﺃﻥ ﲤﻨﻌﻮﱐ ﳑﺎ ﲤﻨﻌﻮﻥ ﻣﻨﻪ ﺃﻧﻔﺴﻜﻢ ﻭﺃﻣﻮﺍﻟﻜﻢ " ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻤﺎ ﻟﻨﺎ ﺇﺫﺍ ﻓﻌﻠﻨﺎ ﺫﻟﻚ ؟ ﻗﺎﻝ‪ ":‬ﺍﳉﻨﺔ " ‪. .‬‬
‫ﻗﺎﻟﻮﺍ‪:‬ﺭﺑﺢ ﺍﻟﺒﻴﻊ ‪ .‬ﻭﻻ ﻧﻘﻴﻞ ﻭﻻ ﻧﺴﺘﻘﻴﻞ ‪. .‬‬
‫ﻫﻜﺬﺍ ‪" . .‬ﺍﳉﻨﺔ " ‪. .‬‬
‫ﻭﺍﳉﻨﺔ ﻓﻘﻂ ! ﱂ ﻳﻘﻞ ‪. .‬‬
‫ﺍﻟﻨﺼﺮ ﻭﺍﻟﻌﺰ ﻭﺍﻟﻮﺣﺪﺓ ‪ .‬ﻭﺍﻟﻘﻮﺓ ‪ .‬ﻭﺍﻟﺘﻤﻜﲔ ‪ .‬ﻭﺍﻟﻘﻴﺎﺩﺓ ‪ .‬ﻭﺍﳌﺎﻝ ‪ .‬ﻭﺍﻟﺮﺧﺎﺀ ‪ -‬ﳑﺎ ﻣﻨﺤﻬﻢ ﺍﷲ ﻭﺃﺟﺮﺍﻩ ﻋﻠﻰ‬
‫ﺃﻳﺪﻳﻬﻢ ‪ -‬ﻓﺬﻟﻚ ﻛﻠﻪ ﺧﺎﺭﺝ ﻋﻦ ﺍﻟﺼﻔﻘﺔ !‬
‫ﻭﻫﻜﺬﺍ ‪. .‬‬
‫ﺭﺑﺢ ﺍﻟﺒﻴﻊ ﻭﻻ ﻧﻘﻴﻞ ﻭﻻ ﻧﺴﺘﻘﻴﻞ ‪ . .‬ﻟﻘﺪ ﺃﺧﺬﻭﻫﺎ ﺻﻔﻘﺔ ﺑﲔ ﻣﺘﺒﺎﻳﻌﲔ ؛ ﺃ‪‬ﻲ ﺃﻣﺮﻫﺎ ‪ ،‬ﻭﺃﻣﻀﻲ ﻋﻘﺪﻫﺎ ‪.‬‬
‫ﻭﱂ ﺗﻌﺪ ﻫﻨﺎﻙ ﻣﺴﺎﻭﻣﺔ ﺣﻮﳍﺎ !‬
‫ﻭﻫﻜﺬﺍ ﺭﰉ ﺍﷲ ﺍﳉﻤﺎﻋﺔ ﺍﻟﱵ ﻗﺪﺭ ﺃﻥ ﻳﻀﻊ ﰲ ﻳﺪﻫﺎ ﻣﻘﺎﻟﻴﺪ ﺍﻷﺭﺽ ‪ ،‬ﻭﺯﻣﺎﻡ ﺍﻟﻘﻴﺎﺩﺓ ‪ ،‬ﻭﺳـﻠﻤﻬﺎ ﺍﻷﻣﺎﻧـﺔ‬
‫ﺍﻟﻜﱪﻯ ﺑﻌﺪ ﺃﻥ ﲡﺮﺩﺕ ﻣﻦ ﻛﻞ ﺃﻃﻤﺎﻋﻬﺎ ‪ ،‬ﻭﻛﻞ ﺭﻏﺒﺎ‪‬ﺎ ‪ ،‬ﻭﻛﻞ ﺷﻬﻮﺍ‪‬ﺎ ‪ ،‬ﺣﱴ ﻣﺎ ﳜﺘﺺ ﻣﻨﻬﺎ ﺑﺎﻟﺪﻋﻮﺓ‬
‫ﺍﻟﱵ ﲢﻤﻠﻬﺎ ‪ ،‬ﻭﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﲢﻘﻘﻪ ‪ ،‬ﻭﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﱵ ﲤﻮﺕ ﻣﻦ ﺃﺟﻠﻬﺎ ‪ .‬ﻓﻤﺎ ﻳﺼﻠﺢ ﳊﻤﻞ ﻫـﺬﻩ ﺍﻷﻣﺎﻧـﺔ‬
‫ﺍﻟﻜﱪﻯ ﻣﻦ ﺑﻘﻲ ﻟﻪ ﺃﺭﺏ ﻟﻨﻔﺴﻪ ﰲ ﻧﻔﺴﻪ ‪ ،‬ﺃﻭ ﺑﻘﻴﺖ ﻓﻴﻪ ﺑﻘﻴﺔ ﱂ ﺗﺪﺧﻞ ﰲ ﺍﻟﺴﻠﻢ ﻛﺎﻓﺔ ‪ ) .‬ﺍﻟﻈﻼﻝ(‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪:‬‬
‫ﻱ‬
‫ﺐ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟﹶﺄ ﹾﻏِﻠ‪‬ﺒ ‪‬ﻦ ﹶﺃﻧ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ ‪‬ﺳﻠِﻲ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﻗﹶـ ِﻮ ‪‬‬
‫ﲔ )‪ (٢٠‬ﹶﻛ‪‬ﺘ ‪‬‬
‫ﻚ ﻓِﻲ ﺍ َﻷ ﹶﺫﱢﻟ ‪‬‬
‫}ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﺤ‪‬ﺎﺩ‪‬ﻭ ﹶﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ ﹸﺃ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫‪‬ﻋﺰِﻳ ‪‬ﺰ{ )‪ (٢١‬ﺳﻮﺭﺓ ﺍ‪‬ﺎﺩﻟﺔ‬
‫ﻭﻫﺬﺍ ﻭﻋﺪ ﺍﷲ ﺍﻟﺼﺎﺩﻕ ﺍﻟﺬﻱ ﻛﺎﻥ ﻭﺍﻟﺬﻱ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﳑﺎ ﻗﺪ ﻳﺒﺪﻭ ﺃﺣﻴﺎﻧﺎ ﻣـﻦ ﺍﻟﻈـﺎﻫﺮ‬
‫ﺍﻟﺬﻱ ﳜﺎﻟﻒ ﻫﺬﺍ ﺍﻟﻮﻋﺪ ﺍﻟﺼﺎﺩﻕ ‪.‬‬

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 ‫‪١٩٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﺎﻟﺬﻱ ﻭﻗﻊ ﺑﺎﻟﻔﻌﻞ ﺃﻥ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻗﺪ ﻏﻠﺒﺎ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺸﺮﻙ ‪ .‬ﻭﺍﺳﺘﻘﺮﺕ ﺍﻟﻌﻘﻴﺪﺓ ﰲ ﺍﷲ ﰲ ﻫﺬﻩ‬
‫ﺍﻷﺭﺽ ؛ ﻭﺩﺍﻧﺖ ﳍﺎ ﺍﻟﺒﺸﺮﻳﺔ ﺑﻌﺪ ﻛﻞ ﻣﺎ ﻭﻗﻒ ﰲ ﻃﺮﻳﻘﻬﺎ ﻣﻦ ﻋﻘﺒﺎﺕ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻮﺛﻨﻴﺔ ‪ ،‬ﻭﺑﻌﺪ ﺍﻟـﺼﺮﺍﻉ‬
‫ﺍﻟﻄﻮﻳﻞ ﻣﻊ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺸﺮﻙ ﻭﺍﻹﳊﺎﺩ ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﻓﺘﺮﺍﺕ ﻋﺎﺩ ﻓﻴﻬﺎ ﺍﻹﳊﺎﺩ ﺃﻭ ﺍﻟﺸﺮﻙ ﺇﱃ ﺍﻟﻈﻬـﻮﺭ‬
‫ﰲ ﺑﻌﺾ ﺑﻘﺎﻉ ﺍﻷﺭﺽ ‪ -‬ﻛﻤﺎ ﻳﻘﻊ ﺍﻵﻥ ﰲ ﺍﻟﺪﻭﻝ ﺍﳌﻠﺤﺪﺓ ﻭﺍﻟﻮﺛﻨﻴﺔ ‪ -‬ﻓﺈﻥ ﺍﻟﻌﻘﻴﺪﺓ ﰲ ﺍﷲ ﻇﻠـﺖ ﻫـﻲ‬
‫ﺍﳌﺴﻴﻄﺮﺓ ﺑﺼﻔﺔ ﻋﺎﻣﺔ ‪ .‬ﻓﻀﻼ ﻋﻠﻰ ﺃﻥ ﻓﺘﺮﺍﺕ ﺍﻹﳊﺎﺩ ﻭﺍﻟﻮﺛﻨﻴﺔ ﺇﱃ ﺯﻭﺍﻝ ﻣﺆﻛﺪ ‪ ،‬ﻷ‪‬ﺎ ﻏﲑ ﺻﺎﳊﺔ ﻟﻠﺒﻘﺎﺀ ‪.‬‬
‫ﻭﺍﻟﺒﺸﺮﻳﺔ ‪‬ﺘﺪﻱ ﰲ ﻛﻞ ﻳﻮﻡ ﺇﱃ ﺃﺩﻟﺔ ﺟﺪﻳﺪﺓ ‪‬ﺪﻱ ﺇﱃ ﺍﻻﻋﺘﻘﺎﺩ ﰲ ﺍﷲ ﻭﺍﻟﺘﻤﻜﲔ ﻟﻌﻘﻴﺪﺓ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻮﺣﻴﺪ‬
‫ﻭﺍﳌﺆﻣﻦ ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﻭﻋﺪ ﺍﷲ ﻋﻠﻰ ﺃﻧﻪ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻮﺍﻗﻌﺔ ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺼﻐﲑ ﰲ ﺟﻴـﻞ ﳏـﺪﻭﺩ ﺃﻭ ﰲ‬
‫ﺭﻗﻌﺔ ﳏﺪﻭﺩﺓ ﳜﺎﻟﻒ ﺗﻠﻚ ﺍﳊﻘﻴﻘﺔ ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻮﺍﻗﻊ ﻫﻮ ﺍﻟﺒﺎﻃﻞ ﺍﻟﺰﺍﺋﻞ ‪ .‬ﺍﻟﺬﻱ ﻳﻮﺟﺪ ﻓﺘﺮﺓ ﰲ ﺍﻷﺭﺽ ﳊﻜﻤﺔ‬
‫ﺧﺎﺻﺔ ‪ .‬ﻟﻌﻠﻬﺎ ﺍﺳﺘﺠﺎﺷﺔ ﺍﻹﳝﺎﻥ ﻭﺇﻫﺎﺟﺘﻪ ﻟﺘﺤﻘﻴﻖ ﻭﻋﺪ ﺍﷲ ﰲ ﻭﻗﺘﻪ ﺍﳌﺮﺳﻮﻡ ‪.‬‬
‫ﻭﺣﲔ ﻳﻨﻈﺮ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻴﻮﻡ ﺇﱃ ﺍﳊﺮﺏ ﺍﳍﺎﺋﻠﺔ ﺍﻟﱵ ﺷﻨﻬﺎ ﺃﻋﺪﺍﺀ ﺍﻹﳝﺎﻥ ﻋﻠﻰ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﰲ ﺻﻮﺭﻫﺎ ﺍﳌﺘﻨﻮﻋﺔ‬
‫‪ ،‬ﻣﻦ ﺑﻄﺶ ﻭﻣﻦ ﺿﻐﻂ ﻭﻣﻦ ﻛﻴﺪ ﺑﻜﻞ ﺻﻨﻮﻑ ﺍﻟﻜﻴﺪ ﰲ ﻋﻬﻮﺩ ﻣﺘﻄﺎﻭﻟﺔ ‪ ،‬ﺑﻠﻎ ﰲ ﺑﻌﻀﻬﺎ ﻣـﻦ ﻋﻨـﻒ‬
‫ﺍﳊﻤﻠﺔ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﺃﻥ ﻗﺘﻠﻮﺍ ﻭﺷﺮﺩﻭﺍ ﻭﻋﺬﺑﻮﺍ ﻭﻗﻄﻌﺖ ﺃﺭﺯﺍﻗﻬﻢ ﻭﺳﻠﻄﺖ ﻋﻠﻴﻬﻢ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﻨﻜﺎﻳﺔ ‪ .‬ﰒ‬
‫ﺑﻘﻲ ﺍﻹﳝﺎﻥ ﰲ ﻗﻠﻮﺏ ﺍﳌﺆﻣﻨﲔ ‪ ،‬ﳛﻤﻴﻬﻢ ﻣﻦ ﺍﻻ‪‬ﻴﺎﺭ ‪ ،‬ﻭﳛﻤﻲ ﺷﻌﻮ‪‬ﻢ ﻛﻠﻬﺎ ﻣـﻦ ﺿـﻴﺎﻉ ﺷﺨـﺼﻴﺘﻬﺎ‬
‫ﻭﺫﻭﺑﺎ‪‬ﺎ ﰲ ﺍﻷﻣﻢ ﺍﳍﺎﲨﺔ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﻣﻦ ﺧﻀﻮﻋﻬﺎ ﻟﻠﻄﻐﻴﺎﻥ ﺍﻟﻐﺎﺷﻢ ﺇﻻ ﺭﻳﺜﻤﺎ ﺗﻨﻘﺾ ﻋﻠﻴﻪ ﻭﲢﻄﻤﻪ ‪. .‬‬
‫ﺣﲔ ﻳﻨﻈﺮ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﰲ ﺍﳌﺪﻯ ﺍﳌﺘﻄﺎﻭﻝ ﳚﺪ ﻣﺼﺪﺍﻕ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ .‬ﳚﺪﻩ ﰲ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ‬
‫ﺫﺍﺗﻪ ﺑﺪﻭﻥ ﺣﺎﺟﺔ ﺇﱃ ﺍﻻﻧﺘﻈﺎﺭ ﺍﻟﻄﻮﻳﻞ !!‬
‫ﻭﻋﻠﻰ ﺃﻳﺔ ﺣﺎﻝ ﻓﻼ ﳜﺎﰿ ﺍﳌﺆﻣﻦ ﺷﻚ ﰲ ﺃﻥ ﻭﻋﺪ ﺍﷲ ﻫﻮ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﺎﺋﻨﺔ ﺍﻟﱵ ﻻ ﺑﺪ ﺃﻥ ﺗﻈﻬﺮ ﰲ ﺍﻟﻮﺟﻮﺩ‬
‫‪ ،‬ﻭﺃﻥ ﺍﻟﺬﻳﻦ ﳛﺎﺩﻭﻥ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻫﻢ ﺍﻷﺫﻟﻮﻥ ‪ ،‬ﻭﺃﻥ ﺍﷲ ﻭﺭﺳﻠﻪ ﻫﻢ ﺍﻟﻐﺎﻟﺒﻮﻥ ‪ .‬ﻭﺃﻥ ﻫﺬﺍ ﻫـﻮ ﺍﻟﻜـﺎﺋﻦ‬
‫ﻭﺍﻟﺬﻱ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ‪ .‬ﻭﻟﺘﻜﻦ ﺍﻟﻈﻮﺍﻫﺮ ﻏﲑ ﻫﺬﺍ ﻣﺎ ﺗﻜﻮﻥ ! ) ﺍﻟﻈﻼﻝ(‬
‫*****************‬
‫‪ -٣‬ﻗﺎﻧﻮﻥ ﺍﻟﺘﺪﺍﻓﻊ‬
‫ﺲ ِﻣ‪‬ﻨﻲ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻟﹶـ ‪‬ﻢ‬‫ﺏ ِﻣ‪‬ﻨ ‪‬ﻪ ﹶﻓﹶﻠ‪‬ﻴ ‪‬‬ ‫ﺠﻨ‪‬ﻮ ِﺩ ﻗﹶﺎ ﹶﻝ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻣ‪‬ﺒ‪‬ﺘﻠِﻴ ﹸﻜ ‪‬ﻢ ِﺑ‪‬ﻨﻬ‪ٍ ‬ﺮ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﺷ ِﺮ ‪‬‬ ‫ﺕ ﺑِﺎﹾﻟ ‪‬‬ ‫ﺼ ﹶﻞ ﻃﹶﺎﻟﹸﻮ ‪‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ :‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﻓ ‪‬‬
‫ﺸ ِﺮﺑ‪‬ﻮﺍ ِﻣ‪‬ﻨ ‪‬ﻪ ِﺇﻟﱠﺎ ﹶﻗﻠِﻴﻠﹰﺎ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﻓﹶﻠﻤ‪‬ﺎ ﺟ‪‬ﺎ ‪‬ﻭ ‪‬ﺯ ‪‬ﻩ ﻫ‪ ‬ﻮ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ َﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻣﻌ‪‬ـ ‪‬ﻪ‬
‫ﻑ ﹸﻏ ‪‬ﺮﹶﻓ ﹰﺔ ِﺑ‪‬ﻴ ِﺪ ِﻩ ﹶﻓ ‪‬‬
‫‪‬ﻳ ﹾﻄ ‪‬ﻌ ‪‬ﻤ ‪‬ﻪ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ِﻣﻨ‪‬ﻲ ِﺇﻟﱠﺎ ‪‬ﻣ ِﻦ ﺍ ﹾﻏ‪‬ﺘ ‪‬ﺮ ‪‬‬
‫ﺖ ِﻓﺌﹶـ ﹰﺔ‬ ‫ﺕ ‪‬ﻭ ‪‬ﺟﻨ‪‬ﻮ ِﺩ ِﻩ ﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ﹸﻈﻨ‪‬ﻮ ﹶﻥ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣﻠﹶﺎﻗﹸﻮ ﺍﻟﱠﻠ ِﻪ ﹶﻛﻢ‪ِ ‬ﻣ ‪‬ﻦ ِﻓﹶﺌ ٍﺔ ﹶﻗﻠِﻴﹶﻠ ٍﺔ ﹶﻏﹶﻠ‪‬ﺒ ‪‬‬ ‫ﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﺎ ﻃﹶﺎﹶﻗ ﹶﺔ ﹶﻟﻨ‪‬ﺎ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ِﺑﺠ‪‬ﺎﻟﹸﻮ ‪‬‬
‫ﺕ ‪‬ﻭ ‪‬ﺟﻨ‪‬ﻮ ِﺩ ِﻩ ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﹶﺃ ﹾﻓ ِﺮﻍﹾ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ـﺎ ﺻ‪‬ـ‪‬ﺒﺮ‪‬ﺍ‬ ‫ﹶﻛِﺜ ‪‬ﲑ ﹰﺓ ِﺑِﺈ ﹾﺫ ِﻥ ﺍﻟﱠﻠ ِﻪ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻣ ‪‬ﻊ ﺍﻟﺼ‪‬ﺎِﺑﺮِﻳ ‪‬ﻦ )‪ (٢٤٩‬ﻭﹶﻟﻤ‪‬ﺎ ‪‬ﺑﺮ‪‬ﺯ‪‬ﻭﺍ ِﻟﺠ‪‬ﺎﻟﹸﻮ ‪‬‬
‫ﺕ ‪‬ﻭ َﺁﺗ‪‬ﺎ ‪‬ﻩ ﺍﻟﱠﻠ ‪‬ﻪ‬
‫ﺼ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ِﻡ ﺍﹾﻟﻜﹶﺎِﻓﺮِﻳ ‪‬ﻦ )‪ (٢٥٠‬ﹶﻓ ‪‬ﻬ ‪‬ﺰﻣ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ِﺑِﺈ ﹾﺫ ِﻥ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭﹶﻗ‪‬ﺘ ﹶﻞ ﺩ‪‬ﺍﻭ‪‬ﻭ ‪‬ﺩ ﺟ‪‬ﺎﻟﹸﻮ ‪‬‬ ‫ﺖ ﹶﺃ ﹾﻗﺪ‪‬ﺍ ‪‬ﻣﻨ‪‬ﺎ ﻭ‪‬ﺍ‪‬ﻧ ‪‬‬
‫‪‬ﻭﹶﺛ‪‬ﺒ ‪‬‬
‫ﺽ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﺍﻟﻠﱠـ ‪‬ﻪ ﺫﹸﻭ‬ ‫ﺕ ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬ ‫ﺴ ‪‬ﺪ ِ‬
‫ﺾ ﹶﻟ ﹶﻔ ‪‬‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ِﺑ‪‬ﺒ ‪‬ﻌ ٍ‬
‫ﺱ ‪‬ﺑ ‪‬ﻌ ‪‬‬‫ﺤ ﹾﻜ ‪‬ﻤ ﹶﺔ ‪‬ﻭ ‪‬ﻋﱠﻠ ‪‬ﻤ ‪‬ﻪ ِﻣﻤ‪‬ﺎ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ‪‬ﻭﹶﻟ ‪‬ﻮﻟﹶﺎ ‪‬ﺩ ﹾﻓ ‪‬ﻊ ﺍﻟﱠﻠ ِﻪ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻚ ﻭ‪‬ﺍﹾﻟ ِ‬‫ﺍﹾﻟ ‪‬ﻤ ﹾﻠ ‪‬‬
‫ﲔ )‪(٢٥٢‬‬
‫ﻚ ﹶﻟﻤِـ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﺳ‪‬ـِﻠ ‪‬‬
‫ﺤ ‪‬ﻖ ‪‬ﻭِﺇﻧ‪‬ـ ‪‬‬
‫ﻚ ﺑِـﺎﹾﻟ ‪‬‬
‫ﺕ ﺍﻟﱠﻠ ِﻪ ‪‬ﻧ‪‬ﺘﻠﹸﻮﻫ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫ﻚ َﺁﻳ‪‬ﺎ ‪‬‬
‫ﲔ )‪ِ (٢٥١‬ﺗ ﹾﻠ ‪‬‬
‫ﻀ ٍﻞ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬
‫ﹶﻓ ‪‬‬
‫]ﺍﻟﺒﻘﺮﺓ‪[٢٤٩/‬‬

‫‪١٩٣‬‬
 ‫‪١٩٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺘﺠﺮﺑﺔ ﺗﱪﺯ ﺑﻀﻊ ﻋﻈﺎﺕ ﺃﺧﺮﻯ ﺟﺰﺋﻴﺔ؛ ﻛﻠﻬﺎ ﺫﺍﺕ ﻗﻴﻤﺔ ﻟﻠﺠﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ﰲ ﻛـﻞ‬
‫ﺣﲔ ‪:‬‬
‫ﻣﻦ ﺫﻟﻚ ‪ . .‬ﺃﻥ ﺍﳊﻤﺎﺳﺔ ﺍﳉﻤﺎﻋﻴﺔ ﻗﺪ ﲣﺪﻉ ﺍﻟﻘﺎﺩﺓ ﻟﻮ ﺃﺧﺬﻭﺍ ﲟﻈﻬﺮﻫﺎ ‪ .‬ﻓﻴﺠﺐ ﺃﻥ ﻳﻀﻌﻮﻫﺎ ﻋﻠﻰ ﳏـﻚ‬
‫ﺍﻟﺘﺠﺮﺑﺔ ﻗﺒﻞ ﺃﻥ ﳜﻮﺿﻮﺍ ‪‬ﺎ ﺍﳌﻌﺮﻛﺔ ﺍﳊﺎﲰﺔ ‪ . .‬ﻓﻘﺪ ﺗﻘﺪﻡ ﺍﳌﻸ ﻣﻦ ﺑﲏ ﺇﺳـﺮﺍﺋﻴﻞ ‪ -‬ﻣـﻦ ﺫﻭﻱ ﺍﻟـﺮﺃﻱ‬
‫ﻭﺍﳌﻜﺎﻧﺔ ﻓﻴﻬﻢ ‪ -‬ﺇﱃ ﻧﺒﻴﻬﻢ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻳﻄﻠﺒﻮﻥ ﺇﻟﻴﻪ ﺃﻥ ﳜﺘﺎﺭ ﳍﻢ ﻣﻠﻜﹰﺎ ﻳﻘﻮﺩﻫﻢ ﺇﱃ ﺍﳌﻌﺮﻛـﺔ ﻣـﻊ‬
‫ﺃﻋﺪﺍﺀ ﺩﻳﻨﻬﻢ ‪ ،‬ﺍﻟﺬﻳﻦ ﺳﻠﺒﻮﺍ ﻣﻠﻜﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﻭﻣﻌﻬﺎ ﳐﻠﻔﺎﺕ ﺃﻧﺒﻴﺎﺋﻬﻢ ﻣﻦ ﺁﻝ ﻣﻮﺳﻰ ﻭﺁﻝ ﻫﺎﺭﻭﻥ ‪ .‬ﻓﻠﻤـﺎ‬
‫ﺃﺭﺍﺩ ﻧﺒﻴﻬﻢ ﺃﻥ ﻳﺴﺘﻮﺛﻖ ﻣﻦ ﺻﺤﺔ ﻋﺰﳝﺘﻬﻢ ﻋﻠﻰ ﺍﻟﻘﺘﺎﻝ ‪ ،‬ﻭﻗﺎﻝ ﳍﻢ ‪ } :‬ﻫﻞ ﻋﺴﻴﺘﻢ ﺇﻥ ﻛﺘـﺐ ﻋﻠـﻴﻜﻢ‬
‫ﺍﻟﻘﺘﺎﻝ ﺃﻻ ﺗﻘﺎﺗﻠﻮﺍ! { ﺍﺳﺘﻨﻜﺮﻭﺍ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ‪ ،‬ﻭﺍﺭﺗﻔﻌﺖ ﲪﺎﺳﺘﻬﻢ ﺇﱃ ﺍﻟﺬﺭﻭﺓ ﻭﻫﻢ ﻳﻘﻮﻟﻮﻥ ﻟـﻪ ‪} :‬‬
‫ﻭﻣﺎ ﻟﻨﺎ ﺃﻻ ﻧﻘﺎﺗﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻗﺪ ﺃﺧﺮﺟﻨﺎ ﻣﻦ ﺩﻳﺎﺭﻧﺎ ﻭﺃﺑﻨﺎﺋﻨﺎ؟ { ‪ . .‬ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﳊﻤﺎﺳﺔ ﺍﻟﺒﺎﻟﻐـﺔ ﻣـﺎ‬
‫ﻟﺒﺜﺖ ﺃﻥ ﺍﻧﻄﻔﺄﺕ ﺷﻌﻠﺘﻬﺎ ‪ ،‬ﻭ‪‬ﺎﻭﺕ ﻋﻠﻰ ﻣﺮﺍﺣﻞ ﺍﻟﻄﺮﻳﻖ ﻛﻤﺎ ﺗﺬﻛﺮ ﺍﻟﻘﺼﺔ؛ ﻭﻛﻤـﺎ ﻳﻘـﻮﻝ ﺍﻟـﺴﻴﺎﻕ‬
‫ﻼ ﻣﻨﻬﻢ { ‪ . .‬ﻭﻣﻊ ﺃﻥ ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻃﺎﺑﻌﹰﺎ ﺧﺎﺻﹰﺎ ﰲ‬ ‫ﺑﺎﻹﲨﺎﻝ ‪ } :‬ﻓﻠﻤﺎ ﻛﺘﺐ ﻋﻠﻴﻬﻢ ﺍﻟﻘﺘﺎﻝ ﺗﻮﻟﻮﺍ ﺇﻻ ﻗﻠﻴ ﹰ‬
‫ﺍﻟﻨﻜﻮﻝ ﻋﻦ ﺍﻟﻌﻬﺪ ‪ ،‬ﻭﺍﻟﻨﻜﻮﺹ ﻋﻦ ﺍﻟﻮﻋﺪ ‪ ،‬ﻭﺍﻟﺘﻔﺮﻕ ﰲ ﻣﻨﺘﺼﻒ ﺍﻟﻄﺮﻳﻖ ‪ . .‬ﺇﻻ ﺃﻥ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻫـﻲ‬
‫ﻇﺎﻫﺮﺓ ﺑﺸﺮﻳﺔ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ‪ ،‬ﰲ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻟﱵ ﱂ ﺗﺒﻠﻎ ﺗﺮﺑﻴﺘﻬﺎ ﺍﻹﳝﺎﻧﻴﺔ ﻣﺒﻠﻐﹰﺎ ﻋﺎﻟﻴﹰﺎ ﻣﻦ ﺍﻟﺘـﺪﺭﻳﺐ ‪. .‬‬
‫ﻭﻫﻲ ﺧﻠﻴﻘﺔ ﺑﺄﻥ ﺗﺼﺎﺩﻑ ﻗﻴﺎﺩﺓ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ﰲ ﺃﻱ ﺟﻴﻞ ‪ . .‬ﻓﻴﺤﺴﻦ ﺍﻻﻧﺘﻔﺎﻉ ﻓﻴﻬﺎ ﺑﺘﺠﺮﺑـﺔ ﺑـﲏ‬
‫ﺇﺳﺮﺍﺋﻴﻞ ‪.‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺃﻥ ﺍﺧﺘﺒﺎﺭ ﺍﳊﻤﺎﺳﺔ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻻﻧﺪﻓﺎﻉ ﺍﻟﻔﺎﺋﺮ ﰲ ﻧﻔﻮﺱ ﺍﳉﻤﺎﻋﺎﺕ ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﻘـﻒ ﻋﻨـﺪ‬
‫ﺍﻻﺑﺘﻼﺀ ﺍﻷﻭﻝ ‪ . .‬ﻓﺈﻥ ﻛﺜﺮﺓ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻫﺆﻻﺀ ﻗﺪ ﺗﻮﻟﻮﺍ ﲟﺠﺮﺩ ﺃﻥ ﻛﺘﺐ ﻋﻠﻴﻬﻢ ﺍﻟﻘﺘﺎﻝ ﺍﺳﺘﺠﺎﺑﺔ ﻟﻄﻠﺒﻬﻢ‬
‫‪ .‬ﻭﱂ ﺗﺒﻖ ﺇﻻ ﻗﻠﺔ ﻣﺴﺘﻤﺴﻜﺔ ﺑﻌﻬﺪﻫﺎ ﻣﻊ ﻧﺒﻴﻬﺎ ‪ .‬ﻭﻫﻢ ﺍﳉﻨﻮﺩ ﺍﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﻣﻊ ﻃﺎﻟﻮﺕ ﺑﻌـﺪ ﺍﳊﺠـﺎﺝ‬
‫ﻭﺍﳉﺪﺍﻝ ﺣﻮﻝ ﺟﺪﺍﺭﺗﻪ ﺑﺎﳌﻠﻚ ﻭﺍﻟﻘﻴﺎﺩﺓ ‪ ،‬ﻭﻭﻗﻮﻉ ﻋﻼﻣﺔ ﺍﷲ ﺑﺎﺧﺘﻴﺎﺭﻩ ﳍﻢ ‪ ،‬ﻭﺭﺟﻌﺔ ﺗﺎﺑﻮ‪‬ﻢ ﻭﻓﻴﻪ ﳐﻠﻔﺎﺕ‬
‫ﺃﻧﺒﻴﺎﺋﻬﻢ ﲢﻤﻠﻪ ﺍﳌﻼﺋﻜﺔ ‪ ! . . .‬ﻭﻣﻊ ﻫﺬﺍ ﻓﻘﻂ ﺳﻘﻄﺖ ﻛﺜﺮﺓ ﻫﺆﻻﺀ ﺍﳉﻨﻮﺩ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ ‪ .‬ﻭﺿﻌﻔﻮﺍ‬
‫ﺃﻣﺎﻡ ﺍﻻﻣﺘﺤﺎﻥ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﺃﻗﺎﻣﻪ ﳍﻢ ﻗﺎﺋﺪﻫﻢ ‪ } :‬ﻓﻠﻤﺎ ﻓﺼﻞ ﻃﺎﻟﻮﺕ ﺑﺎﳉﻨﻮﺩ ﻗﺎﻝ ‪ :‬ﺇﻥ ﺍﷲ ﻣﺒﺘﻠﻴﻜﻢ ﺑﻨﻬﺮ‬
‫‪ :‬ﻓﻤﻦ ﺷﺮﺏ ﻣﻨﻪ ﻓﻠﻴﺲ ﻣﲏ ‪ .‬ﻭﻣﻦ ﱂ ﻳﻄﻌﻤﻪ ﻓﺈﻧﻪ ﻣﲏ ‪ -‬ﺇﻻ ﻣﻦ ﺍﻏﺘﺮﻑ ﻏﺮﻓﺔ ﺑﻴﺪﻩ ‪ -‬ﻓﺸﺮﺑﻮﺍ ﻣﻨـﻪ ﺇﻻ‬
‫ﻼ ﻣﻨﻬﻢ { ‪ . .‬ﻭﻫﺬﺍ ﺍﻟﻘﻠﻴﻞ ﱂ ﻳﺜﺒﺖ ﻛﺬﻟﻚ ﺇﱃ ﺍﻟﻨﻬﺎﻳﺔ ‪ .‬ﻓﺄﻣﺎﻡ ﺍﳍﻮﻝ ﺍﳊﻲ ‪ ،‬ﺃﻣﺎﻡ ﻛﺜـﺮﺓ ﺍﻷﻋـﺪﺍﺀ‬
‫ﻗﻠﻴ ﹰ‬
‫ﻭﻗﻮ‪‬ﻢ ‪ ،‬ﺎﻭﺕ ﺍﻟﻌﺰﺍﺋﻢ ﻭﺯﻟﺰﻟﺖ ﺍﻟﻘﻠﻮﺏ ‪ } :‬ﻓﻠﻤﺎ ﺟﺎﻭﺯﻩ ﻫﻮ ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻌﻪ ﻗﺎﻟﻮﺍ ‪ :‬ﻻ ﻃﺎﻗـﺔ ﻟﻨـﺎ‬
‫ﺍﻟﻴﻮﻡ ﲜﺎﻟﻮﺕ ﻭﺟﻨﻮﺩﻩ { ‪ . .‬ﻭﺃﻣﺎﻡ ﻫﺬﺍ ﺍﻟﺘﺨﺎﺫﻝ ﺛﺒﺘﺖ ﺍﻟﻔﺌﺔ ﺍﻟﻘﻠﻴﻠﺔ ﺍﳌﺨﺘﺎﺭﺓ ‪.‬‬
‫‪ .‬ﺍﻋﺘﺼﻤﺖ ﺑﺎﷲ ﻭﻭﺛﻘﺖ ‪ ،‬ﻭﻗﺎﻟﺖ ‪ } :‬ﻛﻢ ﻣﻦ ﻓﺌﺔ ﻗﻠﻴﻠﺔ ﻏﻠﺒﺖ ﻓﺌﺔ ﻛﺜﲑﺓ ﺑﺈﺫﻥ ﺍﷲ ﻭﺍﷲ ﻣﻊ ﺍﻟﺼﺎﺑﺮﻳﻦ {‬
‫‪ . .‬ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﱵ ﺭﺟﺤﺖ ﺍﻟﻜﻔﺔ ‪ ،‬ﻭﺗﻠﻘﺖ ﺍﻟﻨﺼﺮ ‪ ،‬ﻭﺍﺳﺘﺤﻘﺖ ﺍﻟﻌﺰ ﻭﺍﻟﺘﻤﻜﲔ ‪.‬‬
‫ﻭﰲ ﺛﻨﺎﻳﺎ ﻫﺬﻩ ﺍﻟﺘﺠﺮﺑﺔ ﺗﻜﻤﻦ ﻋﱪﺓ ﺍﻟﻘﻴﺎﺩﺓ ﺍﻟﺼﺎﳊﺔ ﺍﳊﺎﺯﻣﺔ ﺍﳌﺆﻣﻨﺔ ‪ . .‬ﻭﻛﻠﻬﺎ ﻭﺍﺿﺤﺔ ﰲ ﻗﻴﺎﺩﺓ ﻃﺎﻟﻮﺕ ‪.‬‬
‫ﺗﱪﺯ ﻣﻨﻬﺎ ﺧﱪﺗﻪ ﺑﺎﻟﻨﻔﻮﺱ؛ ﻭﻋﺪﻡ ﺍﻏﺘﺮﺍﺭﻩ ﺑﺎﳊﻤﺎﺳﺔ ﺍﻟﻈﺎﻫﺮﺓ ‪ ،‬ﻭﻋﺪﻡ ﺍﻛﺘﻔﺎﺋﻪ ﺑﺎﻟﺘﺠﺮﺑﺔ ﺍﻷﻭﱃ ‪ ،‬ﻭﳏﺎﻭﻟﺘﻪ‬

‫‪١٩٤‬‬
‫‪١٩٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﺧﺘﺒﺎﺭ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻌﺰﳝﺔ ﰲ ﻧﻔﻮﺱ ﺟﻨﻮﺩﻩ ﻗﺒﻞ ﺍﳌﻌﺮﻛﺔ ‪ ،‬ﻭﻓﺼﻠﻪ ﻟﻠﺬﻳﻦ ﺿﻌﻔﻮﺍ ﻭﺗـﺮﻛﻬﻢ ﻭﺭﺍﺀﻩ ‪ . .‬ﰒ ‪-‬‬
‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﻫﻢ ‪ -‬ﻋﺪﻡ ﲣﺎﺫﻟﻪ ﻭﻗﺪ ﺗﻀﺎﺀﻝ ﺟﻨﻮﺩﻩ ﲡﺮﺑﺔ ﺑﻌﺪ ﲡﺮﺑﺔ؛ ﻭﱂ ﻳﺜﺒﺖ ﻣﻌﻪ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﻻ ﺗﻠـﻚ‬
‫ﺍﻟﻔﺌﺔ ﺍﳌﺨﺘﺎﺭﺓ ‪ .‬ﻓﺨﺎﺽ ‪‬ﺎ ﺍﳌﻌﺮﻛﺔ ﺛﻘﺔ ﻣﻨﻪ ﺑﻘﻮﺓ ﺍﻹﳝﺎﻥ ﺍﳋﺎﻟﺺ ‪ ،‬ﻭﻭﻋﺪ ﺍﷲ ﺍﻟﺼﺎﺩﻕ ﻟﻠﻤﺆﻣﻨﲔ ‪.‬‬
‫ﻭﺍﻟﻌﱪﺓ ﺍﻷﺧﲑﺓ ﺍﻟﱵ ﺗﻜﻤﻦ ﰲ ﻣﺼﲑ ﺍﳌﻌﺮﻛﺔ ‪ . .‬ﺃﻥ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﻳﺘﺼﻞ ﺑﺎﷲ ﺗﺘﻐﲑ ﻣﻮﺍﺯﻳﻨﻪ ﻭﺗـﺼﻮﺭﺍﺗﻪ؛‬
‫ﻷﻧﻪ ﻳﺮﻯ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺼﻐﲑ ﺍﶈﺪﻭﺩ ﺑﻌﲔ ﲤﺘﺪ ﻭﺭﺍﺀﻩ ﺇﱃ ﺍﻟﻮﺍﻗﻊ ﺍﻟﻜﺒﲑ ﺍﳌﻤﺘﺪ ﺍﻟﻮﺍﺻﻞ ‪ ،‬ﻭﺇﱃ ﺃﺻـﻞ ﺍﻷﻣـﻮﺭ‬
‫ﻛﻠﻬﺎ ﻭﺭﺍﺀ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺼﻐﲑ ﺍﶈﺪﻭﺩ ‪ .‬ﻓﻬﺬﻩ ﺍﻟﻔﺌﺔ ﺍﳌﺆﻣﻨﺔ ﺍﻟﺼﻐﲑﺓ ﺍﻟﱵ ﺛﺒﺘﺖ ﻭﺧﺎﺿﺖ ﺍﳌﻌﺮﻛﺔ ﻭﺗﻠﻘﺖ ﺍﻟﻨﺼﺮ‬
‫‪ ،‬ﻛﺎﻧﺖ ﺗﺮﻯ ﻣﻦ ﻗﻠﺘﻬﺎ ﻭﻛﺜﺮﺓ ﻋﺪﻭﻫﺎ ﻣﺎ ﻳﺮﺍﻩ ﺍﻵﺧﺮﻭﻥ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ‪ } :‬ﻻ ﻃﺎﻗﺔ ﻟﻨـﺎ ﺍﻟﻴـﻮﻡ ﲜـﺎﻟﻮﺕ‬
‫ﻭﺟﻨﻮﺩﻩ { ‪ . .‬ﻭﻟﻜﻨﻬﺎ ﱂ ﲢﻜﻢ ﺣﻜﻤﻬﻢ ﻋﻠﻰ ﺍﳌﻮﻗﻒ ‪ .‬ﺇﳕﺎ ﺣﻜﻤﺖ ﺣﻜﻤﹰﺎ ﺁﺧﺮ ‪ ،‬ﻓﻘﺎﻟﺖ ‪ } :‬ﻛﻢ ﻣﻦ‬
‫ﻓﺌﺔ ﻗﻠﻴﻠﺔ ﻏﻠﺒﺖ ﻓﺌﺔ ﻛﺜﲑﺓ ﺑﺈﺫﻥ ﺍﷲ ‪ ،‬ﻭﺍﷲ ﻣﻊ ﺍﻟﺼﺎﺑﺮﻳﻦ { ‪ . .‬ﰒ ﺍﲡﻬﺖ ﻟﺮ‪‬ﺎ ﺗﺪﻋﻮﻩ ‪ } :‬ﺭﺑﻨـﺎ ﺃﻓـﺮﻍ‬
‫ﻋﻠﻴﻨﺎ ﺻﱪﹰﺍ ﻭﺛﺒﺖ ﺃﻗﺪﺍﻣﻨﺎ ﻭﺍﻧﺼﺮﻧﺎ ﻋﻠﻰ ﺍﻟﻘﻮﻡ ﺍﻟﻜﺎﻓﺮﻳﻦ { ‪ .‬ﻭﻫﻲ ﲢﺲ ﺃﻥ ﻣﻴﺰﺍﻥ ﺍﻟﻘﻮﻯ ﻟﻴﺲ ﰲ ﺃﻳـﺪﻱ‬
‫ﺍﻟﻜﺎﻓﺮﻳﻦ ‪ ،‬ﺇﳕﺎ ﻫﻮ ﰲ ﻳﺪ ﺍﷲ ﻭﺣﺪﻩ ‪ ،‬ﻓﻄﻠﺒﺖ ﻣﻨﻪ ﺍﻟﻨﺼﺮ ‪ ،‬ﻭﻧﺎﻟﺘﻪ ﻣﻦ ﺍﻟﻴﺪ ﺍﻟﱵ ﲤﻠﻜﻪ ﻭﺗﻌﻄﻴﻪ ‪ . .‬ﻭﻫﻜﺬﺍ‬
‫ﺗﺘﻐﲑ ﺍﻟﺘﺼﻮﺭﺍﺕ ﻭﺍﳌﻮﺍﺯﻳﻦ ﻟﻸﻣﻮﺭ ﻋﻨﺪ ﺍﻻﺗﺼﺎﻝ ﺑﺎﷲ ﺣﻘﹰﺎ ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﻳﺘﺤﻘﻖ ﰲ ﺍﻟﻘﻠﺐ ﺍﻹﳝﺎﻥ ﺍﻟﺼﺤﻴﺢ ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻳﺜﺒﺖ ﺃﻥ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻭﻋﺪ ﺍﷲ ﺍﻟﻮﺍﻗﻊ ﺍﻟﻈﺎﻫﺮ ﻟﻠﻘﻠﻮﺏ ﺃﺻﺪﻕ ﻣﻦ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺼﻐﲑ ﺍﻟﻈﺎﻫﺮ‬
‫ﻟﻠﻌﻴﻮﻥ!‬
‫ﻭﻻ ﻧﺴﺘﻮﻋﺐ ﺍﻹﳛﺎﺀﺍﺕ ﺍﻟﱵ ﺗﺘﻀﻤﻨﻬﺎ ﺍﻟﻘﺼﺔ ‪ .‬ﻓﺎﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ‪ -‬ﻛﻤﺎ ﻋﻠﻤﺘﻨﺎ ﺍﻟﺘﺠﺮﺑﺔ ‪ -‬ﺗﻔﺼﺢ ﻋﻦ‬
‫ﺇﳛﺎﺀﺍ‪‬ﺎ ﻟﻜﻞ ﻗﻠﺐ ﲝﺴﺐ ﻣﺎ ﻫﻮ ﻓﻴﻪ ﻣﻦ ﺍﻟﺸﺄﻥ؛ ﻭﺑﻘﺪﺭ ﺣﺎﺟﺘﻪ ﺍﻟﻈﺎﻫﺮﺓ ﻓﻴﻪ ‪ .‬ﻭﻳﺒﻘـﻰ ﳍـﺎ ﺭﺻـﻴﺪﻫﺎ‬
‫ﺍﳌﺬﺧﻮﺭ ﺗﺘﻔﺘﺢ ﺑﻪ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ ‪ ،‬ﰲ ﺷﱴ ﺍﳌﻮﺍﻗﻒ ‪ ،‬ﻋﻠﻰ ﻗﺪﺭ ﻣﻘﺴﻮﻡ ‪. .‬‬
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‫ﻭﻟﻘﺪ ﺩﻟﺖ ﻫﺬﻩ ﺍﻟﺘﺠﺮﺑﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﻴﺔ ﺍﻟﻜﺎﻣﻨﺔ ﻭﺣﺪﻫﺎ ﻻ ﺗﻜﻔﻲ؛ ﻭﻻ ﺑﺪ ﻣﻦ ﺍﻟﺘﺠﺮﺑﺔ ﺍﻟﻌﻤﻠﻴﺔ ‪ ،‬ﻭﻣﻮﺍﺟﻬﺔ‬
‫ﻭﺍﻗﻊ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﳌﻌﺮﻛﺔ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻬﺎ ‪ .‬ﻭﺩﻟﺖ ﻛﺬﻟﻚ ﻋﻠﻰ ﺻﻼﺑﺔ ﻋﻮﺩ ﺍﻟﻘﺎﺋﺪ ﺍﳌﺨﺘـﺎﺭ ﺍﻟـﺬﻱ ﱂ‬
‫ﻳﻬﺰﻩ ﲣﻠﻒ ﺍﻷﻛﺜﺮﻳﺔ ﻣﻦ ﺟﻨﺪﻩ ﻋﻨﺪ ﺍﻟﺘﺠﺮﺑﺔ ﺍﻷﻭﱃ ‪ . .‬ﺑﻞ ﻣﻀﻰ ﰲ ﻃﺮﻳﻘﻪ ‪.‬‬
‫ﻭﻫﻨﺎ ﻛﺎﻧﺖ ﺍﻟﺘﺠﺮﺑﺔ ﻗﺪ ﻏﺮﺑﻠﺖ ﺟﻴﺶ ﻃﺎﻟﻮﺕ ‪ -‬ﺇﱃ ﺣﺪ ‪ -‬ﻭﻟﻜﻦ ﺍﻟﺘﺠﺎﺭﺏ ﱂ ﺗﻜﻦ ﻗﺪ ﺍﻧﺘﻬﺖ ﺑﻌﺪ ‪:‬‬
‫} ﻓﻠﻤﺎ ﺟﺎﻭﺯﻩ ﻫﻮ ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻌﻪ ﻗﺎﻟﻮﺍ ‪ :‬ﻻ ﻃﺎﻗﺔ ﻟﻨﺎ ﺍﻟﻴﻮﻡ ﲜﺎﻟﻮﺕ ﻭﺟﻨﻮﺩﻩ { ‪. .‬‬
‫ﻟﻘﺪ ﺻﺎﺭﻭﺍ ﻗﻠﺔ ﻭﻫﻢ ﻳﻌﻠﻤﻮﻥ ﻗﻮﺓ ﻋﺪﻭﻫﻢ ﻭﻛﺜﺮﺗﻪ ‪ :‬ﺑﻘﻴﺎﺩﺓ ﺟﺎﻟﻮﺕ ‪ .‬ﺇ‪‬ﻢ ﻣﺆﻣﻨـﻮﻥ ﱂ ﻳﻨﻜـﺼﻮﺍ ﻋـﻦ‬
‫ﻋﻬﺪﻫﻢ ﻣﻊ ﻧﺒﻴﻬﻢ ‪ .‬ﻭﻟﻜﻨﻬﻢ ﻫﻨﺎ ﺃﻣﺎﻡ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﻳﺮﻭﻧﻪ ﺑﺄﻋﻴﻨﻬﻢ ﻓﻴﺤﺴﻮﻥ ﺃ‪‬ﻢ ﺃﺿﻌﻒ ﻣﻦ ﻣﻮﺍﺟﻬﺘـﻪ ‪.‬‬
‫ﺇ‪‬ﺎ ﺍﻟﺘﺠﺮﺑﺔ ﺍﳊﺎﲰﺔ ‪ .‬ﲡﺮﺑﺔ ﺍﻻﻋﺘﺰﺍﺯ ﺑﻘﻮﺓ ﺃﺧﺮﻯ ﺃﻛﱪ ﻣﻦ ﻗﻮﺓ ﺍﻟﻮﺍﻗﻊ ﺍﳌﻨﻈﻮﺭ ‪ .‬ﻭﻫﺬﻩ ﻻ ﻳﺼﻤﺪ ﳍـﺎ ﺇﻻ‬
‫ﻣﻦ ﺍﻛﺘﻤﻞ ﺇﳝﺎ‪‬ﻢ ‪ ،‬ﻓﺎﺗﺼﻠﺖ ﺑﺎﷲ ﻗﻠﻮ‪‬ﻢ؛ ﻭﺃﺻﺒﺤﺖ ﳍﻢ ﻣﻮﺍﺯﻳﻦ ﺟﺪﻳﺪﺓ ﻳﺴﺘﻤﺪﻭ‪‬ﺎ ﻣﻦ ﻭﺍﻗﻊ ﺇﳝـﺎ‪‬ﻢ ‪،‬‬
‫ﻏﲑ ﺍﳌﻮﺍﺯﻳﻦ ﺍﻟﱵ ﻳﺴﺘﻤﺪﻫﺎ ﺍﻟﻨﺎﺱ ﻣﻦ ﻭﺍﻗﻊ ﺣﺎﳍﻢ!‬
‫ﻭﻫﻨﺎ ﺑﺮﺯﺕ ﺍﻟﻔﺌﺔ ﺍﳌﺆﻣﻨﺔ ‪ .‬ﺍﻟﻔﺌﺔ ﺍﻟﻘﻠﻴﻠﺔ ﺍﳌﺨﺘﺎﺭﺓ ‪ .‬ﻭﺍﻟﻔﺌﺔ ﺫﺍﺕ ﺍﳌﻮﺍﺯﻳﻦ ﺍﻟﺮﺑﺎﻧﻴﺔ ‪:‬‬

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 ‫‪١٩٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫} ﻗﺎﻝ ﺍﻟﺬﻳﻦ ﻳﻈﻨﻮﻥ ﺃ‪‬ﻢ ﻣﻼﻗﻮ ﺍﷲ ‪ :‬ﻛﻢ ﻣﻦ ﻓﺌﺔ ﻗﻠﻴﻠﺔ ﻏﻠﺒﺖ ﻓﺌﺔ ﻛﺜﲑﺓ ﺑﺈﺫﻥ ﺍﷲ ‪ .‬ﻭﺍﷲ ﻣﻊ ﺍﻟﺼﺎﺑﺮﻳﻦ {‬
‫‪..‬‬
‫ﻫﻜﺬﺍ ‪ } . .‬ﻛﻢ ﻣﻦ ﻓﺌﺔ ﻗﻠﻴﻠﺔ ﻏﻠﺒﺖ ﻓﺌﺔ ﻛﺜﲑﺓ { ‪ . .‬ﺬﺍ ﺍﻟﺘﻜﺜﲑ ‪ .‬ﻓﻬﺬﻩ ﻫﻲ ﺍﻟﻘﺎﻋﺪﺓ ﰲ ﺣﺲ ﺍﻟـﺬﻳﻦ‬
‫ﻳﻮﻗﻨﻮﻥ ﺃ‪‬ﻢ ﻣﻼﻗﻮ ﺍﷲ ‪ .‬ﺍﻟﻘﺎﻋﺪﺓ ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻔﺌﺔ ﺍﳌﺆﻣﻨﺔ ﻗﻠﻴﻠﺔ ﻷ‪‬ﺎ ﻫﻲ ﺍﻟﱵ ﺗﺮﺗﻘﻲ ﺍﻟﺪﺭﺝ ﺍﻟﺸﺎﻕ ﺣـﱴ‬
‫ﺗﻨﺘﻬﻲ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﻻﺻﻄﻔﺎﺀ ﻭﺍﻻﺧﺘﻴﺎﺭ ‪ .‬ﻭﻟﻜﻨﻬﺎ ﺗﻜﻮﻥ ﺍﻟﻐﺎﻟﺒﺔ ﻷ‪‬ﺎ ﺗﺘﺼﻞ ﲟﺼﺪﺭ ﺍﻟﻘﻮﻯ؛ ﻭﻷ‪‬ﺎ ﲤﺜﻞ ﺍﻟﻘﻮﺓ‬
‫ﺍﻟﻐﺎﻟﺒﺔ ‪ .‬ﻗﻮﺓ ﺍﷲ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﺃﻣﺮﻩ ‪ ،‬ﺍﻟﻘﺎﻫﺮ ﻓﻮﻕ ﻋﺒﺎﺩﻩ ‪ ،‬ﳏﻄﻢ ﺍﳉﺒﺎﺭﻳﻦ ‪ ،‬ﻭﳐـﺰﻱ ﺍﻟﻈـﺎﳌﲔ ﻭﻗـﺎﻫﺮ‬
‫ﺍﳌﺘﻜﱪﻳﻦ ‪.‬‬
‫ﻭﻫﻢ ﻳﻜﻠﻮﻥ ﻫﺬﺍ ﺍﻟﻨﺼﺮ ﷲ ‪ } :‬ﺑﺈﺫﻥ ﺍﷲ { ‪ . .‬ﻭﻳﻌﻠﻠﻮﻧﻪ ﺑﻌﻠﺘﻪ ﺍﳊﻘﻴﻘﻴﺔ ‪ } :‬ﻭﺍﷲ ﻣﻊ ﺍﻟـﺼﺎﺑﺮﻳﻦ { ‪. .‬‬
‫ﻓﻴﺪﻟﻮﻥ ‪‬ﺬﺍ ﻛﻠﻪ ﻋﻠﻰ ﺃ‪‬ﻢ ﺍﳌﺨﺘﺎﺭﻭﻥ ﻣﻦ ﺍﷲ ﳌﻌﺮﻛﺔ ﺍﳊﻖ ﺍﻟﻔﺎﺻﻠﺔ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ ‪. .‬‬
‫ﻭﳕﻀﻲ ﻣﻊ ﺍﻟﻘﺼﺔ ‪ .‬ﻓﺈﺫﺍ ﺍﻟﻔﺌﺔ ﺍﻟﻘﻠﻴﻠﺔ ﺍﻟﻮﺍﺛﻘﺔ ﺑﻠﻘﺎﺀ ﺍﷲ ‪ ،‬ﺍﻟﱵ ﺗﺴﺘﻤﺪ ﺻﱪﻫﺎ ﻛﻠﻪ ﻣﻦ ﺍﻟﻴﻘﲔ ‪‬ﺬﺍ ﺍﻟﻠﻘـﺎﺀ ‪،‬‬
‫ﻭﺗﺴﺘﻤﺪ ﻗﻮ‪‬ﺎ ﻛﻠﻬﺎ ﻣﻦ ﺇﺫﻥ ﺍﷲ ‪ ،‬ﻭﺗﺴﺘﻤﺪ ﻳﻘﻴﻨﻬﺎ ﻛﻠﻪ ﻣﻦ ﺍﻟﺜﻘﺔ ﰲ ﺍﷲ ‪ ،‬ﻭﺃﻧﻪ ﻣﻊ ﺍﻟﺼﺎﺑﺮﻳﻦ ‪ . .‬ﺇﺫﺍ ﻫﺬﻩ‬
‫ﺍﻟﻔﺌﺔ ﺍﻟﻘﻠﻴﻠﺔ ﺍﻟﻮﺍﺛﻘﺔ ﺍﻟﺼﺎﺑﺮﺓ ‪ ،‬ﺍﻟﺜﺎﺑﺘﺔ ‪ ،‬ﺍﻟﱵ ﱂ ﺗﺰﻟﺰﳍﺎ ﻛﺜﺮﺓ ﺍﻟﻌﺪﻭ ﻭﻗﻮﺗﻪ ‪ ،‬ﻣﻊ ﺿﻌﻔﻬﺎ ﻭﻗﻠﺘﻬﺎ ‪ . .‬ﺇﺫﺍ ﻫﺬﻩ‬
‫ﺍﻟﻔﺌﺔ ﻫﻲ ﺍﻟﱵ ﺗﻘﺮﺭ ﻣﺼﲑ ﺍﳌﻌﺮﻛﺔ ‪ .‬ﺑﻌﺪ ﺃﻥ ﲡﺪﺩ ﻋﻬﺪﻫﺎ ﻣﻊ ﺍﷲ ‪ ،‬ﻭﺗﺘﺠﻪ ﺑﻘﻠﻮ‪‬ﺎ ﺇﻟﻴﻪ ‪ ،‬ﻭﺗﻄﻠﺐ ﺍﻟﻨـﺼﺮ‬
‫ﻣﻨﻪ ﻭﺣﺪﻩ ‪ ،‬ﻭﻫﻲ ﺗﻮﺍﺟﻪ ﺍﳍﻮﻝ ﺍﻟﺮﻋﻴﺐ ‪ }:‬ﻭﳌﺎ ﺑﺮﺯﻭﺍ ﳉﺎﻟﻮﺕ ﻭﺟﻨﻮﺩﻩ ﻗﺎﻟﻮﺍ ‪ :‬ﺭﺑﻨﺎ ﺃﻓﺮﻍ ﻋﻠﻴﻨﺎ ﺻـﱪﹰﺍ ‪،‬‬
‫ﻭﺛﺒﺖ ﺃﻗﺪﺍﻣﻨﺎ ‪ ،‬ﻭﺍﻧﺼﺮﻧﺎ ﻋﻠﻰ ﺍﻟﻘﻮﻡ ﺍﻟﻜﺎﻓﺮﻳﻦ ‪.‬‬
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‫ﻭﺣﲔ ﻳﻨﺘﻬﻲ ﺇﱃ ﻫﺬﻩ ﺍﳋﺎﲤﺔ ‪ ،‬ﻭﻳﻌﻠﻦ ﺍﻟﻨﺼﺮ ﺍﻷﺧﲑ ﻟﻠﻌﻘﻴﺪﺓ ﺍﻟﻮﺍﺛﻘﺔ ﻻ ﻟﻠﻘﻮﺓ ﺍﳌﺎﺩﻳﺔ ‪ ،‬ﻭﻟﻺﺭﺍﺩﺓ ﺍﳌـﺴﺘﻌﻠﻴﺔ‬
‫ﻻ ﻟﻠﻜﺜﺮﺓ ﺍﻟﻌﺪﺩﻳﺔ ‪ . .‬ﺣﻴﻨﺌﺬ ﻳﻌﻠﻦ ﻋﻦ ﺍﻟﻐﺎﻳﺔ ﺍﻟﻌﻠﻴﺎ ﻣﻦ ﺍﺻﻄﺮﺍﻉ ﺗﻠﻚ ﺍﻟﻘﻮﻯ ‪ . .‬ﺇ‪‬ـﺎ ﻟﻴـﺴﺖ ﺍﳌﻐـﺎﱎ‬
‫ﻭﺍﻷﺳﻼﺏ ‪ ،‬ﻭﻟﻴﺴﺖ ﺍﻷﳎﺎﺩ ﻭﺍﳍﺎﻻﺕ ‪ . .‬ﺇﳕﺎ ﻫﻮ ﺍﻟﺼﻼﺡ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﻭﺇﳕﺎ ﻫـﻮ ﺍﻟـﺘﻤﻜﲔ ﻟﻠﺨـﲑ‬
‫ﺑﺎﻟﻜﻔﺎﺡ ﻣﻊ ﺍﻟﺸﺮ ‪ }:‬ﻭﻟﻮﻻ ﺩﻓﻊ ﺍﷲ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾ ﻟﻔﺴﺪﺕ ﺍﻷﺭﺽ ‪ .‬ﻭﻟﻜﻦ ﺍﷲ ﺫﻭ ﻓﻀﻞ ﻋﻠـﻰ‬
‫ﺍﻟﻌﺎﳌﲔ { ‪. .‬‬
‫ﻭﻫﻨﺎ ﺗﺘﻮﺍﺭﻯ ﺍﻷﺷﺨﺎﺹ ﻭﺍﻷﺣﺪﺍﺙ ﻟﺘﱪﺯ ﻣﻦ ﺧﻼﻝ ﺍﻟﻨﺺ ﺍﻟﻘﺼﲑ ﺣﻜﻤﺔ ﺍﷲ ﺍﻟﻌﻠﻴـﺎ ﰲ ﺍﻷﺭﺽ ﻣـﻦ‬
‫ﺍﺻﻄﺮﺍﻉ ﺍﻟﻘﻮﻯ ﻭﺗﻨﺎﻓﺲ ﺍﻟﻄﺎﻗﺎﺕ ﻭﺍﻧﻄﻼﻕ ﺍﻟﺴﻌﻲ ﰲ ﺗﻴﺎﺭ ﺍﳊﻴﺎﺓ ﺍﳌﺘﺪﻓﻖ ﺍﻟـﺼﺎﺧﺐ ﺍﳌـﻮﺍﺭ ‪ .‬ﻭﻫﻨـﺎ‬
‫ﺗﺘﻜﺸﻒ ﻋﻠﻰ ﻣﺪ ﺍﻟﺒﺼﺮ ﺳﺎﺣﺔ ﺍﳊﻴﺎﺓ ﺍﳌﺘﺮﺍﻣﻴﺔ ﺍﻷﻃﺮﺍﻑ ﲤﻮﺝ ﺑﺎﻟﻨﺎﺱ ‪ ،‬ﰲ ﺗﺪﺍﻓﻊ ﻭﺗـﺴﺎﺑﻖ ﻭﺯﺣـﺎﻡ ﺇﱃ‬
‫ﺍﻟﻐﺎﻳﺎﺕ ‪ . .‬ﻭﻣﻦ ﻭﺭﺍﺋﻬﺎ ﲨﻴﻌﹰﺎ ﺗﻠﻚ ﺍﻟﻴﺪ ﺍﳊﻜﻴﻤﺔ ﺍﳌﺪﺑﺮﺓ ﲤﺴﻚ ﺑﺎﳋﻴﻮﻁ ﲨﻴﻌـﹰﺎ ‪ ،‬ﻭﺗﻘـﻮﺩ ﺍﳌﻮﻛـﺐ‬
‫ﺍﳌﺘﺰﺍﺣﻢ ﺍﳌﺘﺼﺎﺭﻉ ﺍﳌﺘﺴﺎﺑﻖ ‪ ،‬ﺇﱃ ﺍﳋﲑ ﻭﺍﻟﺼﻼﺡ ﻭﺍﻟﻨﻤﺎﺀ ‪ ،‬ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ ‪. .‬‬
‫ﻟﻘﺪ ﻛﺎﻧﺖ ﺍﳊﻴﺎﺓ ﻛﻠﻬﺎ ﺗﺄﺳﻦ ﻭﺗﺘﻌﻔﻦ ﻟﻮﻻ ﺩﻓﻊ ﺍﷲ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾ ‪ .‬ﻭﻟﻮﻻ ﺃﻥ ﰲ ﻃﺒﻴﻌﺔ ﺍﻟﻨﺎﺱ ﺍﻟﱵ‬
‫ﻓﻄﺮﻫﻢ ﺍﷲ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﺘﻌﺎﺭﺽ ﻣﺼﺎﳊﻬﻢ ﻭﺍﲡﺎﻫﺎ‪‬ﻢ ﺍﻟﻈﺎﻫﺮﻳﺔ ﺍﻟﻘﺮﻳﺒﺔ ‪ ،‬ﻟﺘﻨﻄﻠﻖ ﺍﻟﻄﺎﻗﺎﺕ ﻛﻠـﻬﺎ ﺗﺘـﺰﺍﺣﻢ‬
‫ﻭﺗﺘﻐﺎﻟﺐ ﻭﺗﺘﺪﺍﻓﻊ ‪ ،‬ﻓﺘﻨﻔﺾ ﻋﻨﻬﺎ ﺍﻟﻜﺴﻞ ﻭﺍﳋﻤﻮﻝ ‪ ،‬ﻭﺗﺴﺘﺠﻴﺶ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻣﻜﻨﻮﻧﺎﺕ ﻣﺬﺧﻮﺭﺓ ‪ ،‬ﻭﺗﻈﻞ‬

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 ‫‪١٩٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺃﺑﺪﹰﺍ ﻳﻘﻈﺔ ﻋﺎﻣﻠﺔ ‪ ،‬ﻣﺴﺘﻨﺒﻄﺔ ﻟﺬﺧﺎﺋﺮ ﺍﻷﺭﺽ ﻣﺴﺘﺨﺪﻣﺔ ﻗﻮﺍﻫﺎ ﻭﺃﺳﺮﺍﺭﻫﺎ ﺍﻟﺪﻓﻴﻨﺔ ‪ . .‬ﻭﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻳﻜـﻮﻥ‬
‫ﺍﻟﺼﻼﺡ ﻭﺍﳋﲑ ﻭﺍﻟﻨﻤﺎﺀ ‪ . .‬ﻳﻜﻮﻥ ﺑﻘﻴﺎﻡ ﺍﳉﻤﺎﻋﺔ ﺍﳋﲑﺓ ﺍﳌﻬﺘﺪﻳﺔ ﺍﳌﺘﺠﺮﺩﺓ ‪ .‬ﺗﻌﺮﻑ ﺍﳊﻖ ﺍﻟﺬﻱ ﺑﻴﻨﻪ ﺍﷲ ﳍﺎ‬
‫‪ .‬ﻭﺗﻌﺮﻑ ﻃﺮﻳﻘﻬﺎ ﺇﻟﻴﻪ ﻭﺍﺿﺤﹰﺎ ‪ .‬ﻭﺗﻌﺮﻑ ﺃ‪‬ﺎ ﻣﻜﻠﻔﺔ ﺑﺪﻓﻊ ﺍﻟﺒﺎﻃﻞ ﻭﺇﻗﺮﺍﺭ ﺍﳊﻖ ﰲ ﺍﻷﺭﺽ ‪ .‬ﻭﺗﻌـﺮﻑ ﺃﻥ‬
‫ﻻ ﳒﺎﺓ ﳍﺎ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ ﺇﻻ ﺃﻥ ﺗﻨﻬﺾ ‪‬ﺬﺍ ﺍﻟﺪﻭﺭ ﺍﻟﻨﺒﻴﻞ ‪ ،‬ﻭﺇﻻ ﺃﻥ ﲢﺘﻤﻞ ﰲ ﺳﺒﻴﻠﻪ ﻣﺎ ﲢﺘﻤﻞ ﰲ ﺍﻷﺭﺽ‬
‫ﻃﺎﻋﺔ ﷲ ﻭﺍﺑﺘﻐﺎﺀ ﻟﺮﺿﺎﻩ ‪. .‬‬
‫ﻭﻫﻨﺎ ﳝﻀﻲ ﺍﷲ ﺃﻣﺮﻩ ‪ ،‬ﻭﻳﻨﻔﺬ ﻗﺪﺭﻩ ‪ ،‬ﻭﳚﻌﻞ ﻛﻠﻤﺔ ﺍﳊﻖ ﻭﺍﳋﲑ ﻭﺍﻟﺼﻼﺡ ﻫﻲ ﺍﻟﻌﻠﻴﺎ ‪ ،‬ﻭﳚﻌـﻞ ﺣـﺼﻴﻠﺔ‬
‫ﺍﻟﺼﺮﺍﻉ ﻭﺍﻟﺘﻨﺎﻓﺲ ﻭﺍﻟﺘﺪﺍﻓﻊ ﰲ ﻳﺪ ﺍﻟﻘﻮﺓ ﺍﳋﲑﺓ ﺍﻟﺒﺎﻧﻴﺔ ‪ ،‬ﺍﻟﱵ ﺍﺳﺘﺠﺎﺵ ﺍﻟﺼﺮﺍﻉ ﺃﻧﺒﻞ ﻣﺎ ﻓﻴﻬـﺎ ﻭﺃﻛﺮﻣـﻪ ‪.‬‬
‫ﻭﺃﺑﻠﻐﻬﺎ ﺃﻗﺼﻰ ﺩﺭﺟﺎﺕ ﺍﻟﻜﻤﺎﻝ ﺍﳌﻘﺪﺭ ﳍﺎ ﰲ ﺍﳊﻴﺎﺓ ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻧﺖ ﺍﻟﻔﺌﺔ ﺍﻟﻘﻠﻴﻠﺔ ﺍﳌﺆﻣﻨﺔ ﺍﻟﻮﺍﺛﻘﺔ ﺑﺎﷲ ﺗﻐﻠﺐ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻭﺗﻨﺘﺼﺮ ‪ .‬ﺫﻟﻚ ﺃ‪‬ﺎ ﲤﺜﻞ ﺇﺭﺍﺩﺓ ﺍﷲ ﺍﻟﻌﻠﻴﺎ‬
‫ﰲ ﺩﻓﻊ ﺍﻟﻔﺴﺎﺩ ﻋﻦ ﺍﻷﺭﺽ ‪ ،‬ﻭﲤﻜﲔ ﺍﻟﺼﻼﺡ ﰲ ﺍﳊﻴﺎﺓ ‪ .‬ﺇ‪‬ﺎ ﺗﻨﺘﺼﺮ ﻷ‪‬ﺎ ﲤﺜﻞ ﻏﺎﻳـﺔ ﻋﻠﻴـﺎ ﺗـﺴﺘﺤﻖ‬
‫ﺍﻻﻧﺘﺼﺎﺭ ‪.‬‬
‫ﻭﰲ ﺍﻟﻨﻬﺎﻳﺔ ﳚﻲﺀ ﺍﻟﺘﻌﻘﻴﺐ ﺍﻷﺧﲑ ﻋﻠﻰ ﺍﻟﻘﺼﺔ ‪ }:‬ﺗﻠﻚ ﺁﻳﺎﺕ ﺍﷲ ﻧﺘﻠﻮﻫﺎ ﻋﻠﻴﻚ ﺑـﺎﳊﻖ ‪ ،‬ﻭﺇﻧـﻚ ﳌـﻦ‬
‫ﺍﳌﺮﺳﻠﲔ { ‪. .‬‬
‫ﺗﻠﻚ ﺍﻵﻳﺎﺕ ﺍﻟﻌﺎﻟﻴﺔ ﺍﳌﻘﺎﻡ ﺍﻟﺒﻌﻴﺪﺓ ﺍﻟﻐﺎﻳﺎﺕ } ﻧﺘﻠﻮﻫﺎ ﻋﻠﻴﻚ { ‪ . .‬ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ -‬ﻫـﻮ ﺍﻟـﺬﻱ‬
‫ﻳﺘﻠﻮﻫﺎ ﻭﻫﻮ ﺃﻣﺮ ﻫﺎﺋﻞ ﻋﻈﻴﻢ ﺣﲔ ﻳﺘﺪﺑﺮ ﺍﻹﻧﺴﺎﻥ ﺣﻘﻴﻘﺘﻪ ﺍﻟﻌﻤﻴﻘﺔ ﺍﻟﺮﻫﻴﺒﺔ ‪ } . .‬ﻧﺘﻠﻮﻫﺎ ﻋﻠﻴﻚ ﺑﺎﳊﻖ { ‪.‬‬
‫‪ .‬ﲢﻤﻞ ﻣﻌﻬﺎ ﺍﳊﻖ ‪ .‬ﻭﻳﺘﻠﻮﻫﺎ ﻣﻦ ﳝﻠﻚ ﺣﻖ ﺗﻼﻭ‪‬ﺎ ﻭﺗﱰﻳﻠﻬﺎ ‪ ،‬ﻭﺟﻌﻠﻬﺎ ﺩﺳﺘﻮﺭﹰﺍ ﻟﻠﻌﺒﺎﺩ ‪ .‬ﻭﻟﻴﺲ ﻫﺬﺍ ﺍﳊﻖ‬
‫ﻟﻐﲑ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ‪ .‬ﻓﻜﻞ ﻣﻦ ﻳﺴﻦ ﻟﻠﻌﺒﺎﺩ ﻣﻨﻬﺠﺎﹰ ﻏﲑﻩ ﺇﳕﺎ ﻫﻮ ﻣﻔﺘﺎﺕ ﻋﻠﻰ ﺣﻖ ﺍﷲ ‪ ،‬ﻇﺎﱂ ﻟﻨﻔﺴﻪ ﻭﻟﻠﻌﺒـﺎﺩ‬
‫‪ ،‬ﻣﺪﻉ ﻣﺎ ﻻ ﳝﻠﻚ ‪ ،‬ﻣﺒﻄﻞ ﻻ ﻳﺴﺘﺤﻖ ﺃﻥ ﻳﻄﺎﻉ ‪.‬‬
‫ﻓﺈﳕﺎ ﻳﻄﺎﻉ ﺃﻣﺮ ﺍﷲ ‪ .‬ﻭﺃﻣﺮ ﻣﻦ ﻳﻬﺘﺪﻱ ‪‬ﺪﻯ ﺍﷲ ‪ . .‬ﺩﻭﻥ ﺳﻮﺍﻩ ‪. .‬‬
‫} ﻭﺇﻧﻚ ﳌﻦ ﺍﳌﺮﺳﻠﲔ { ‪. .‬ﻭﻣﻦ ﰒ ﻧﺘﻠﻮ ﻋﻠﻴﻚ ﻫﺬﻩ ﺍﻵﻳﺔ؛ ﻭﻧﺰﻭﺩﻙ ﺑﺘﺠﺎﺭﺏ ﺍﻟﺒﺸﺮﻳﺔ ﻛﻠـﻬﺎ ﰲ ﲨﻴـﻊ‬
‫ﺃﻋﺼﺎﺭﻫﺎ ؛ ﻭﲡﺎﺭﺏ ﺍﳌﻮﻛﺐ ﺍﻹﳝﺎﱐ ﻛﻠﻪ ﰲ ﲨﻴﻊ ﻣﺮﺍﺣﻠﻪ ‪ ،‬ﻭﻧﻮﺭﺛﻚ ﻣﲑﺍﺙ ﺍﳌﺮﺳﻠﲔ ﺃﲨﻌﲔ ‪. .‬‬
‫‪‬ﺬﺍ ﻳﻨﺘﻬﻲ ﻫﺬﺍ ﺍﻟﺪﺭﺱ ﺍﻟﻘﻴﻢ ﺍﳊﺎﻓﻞ ﺑﺬﺧﲑﺓ ﺍﻟﺘﺠﺎﺭﺏ ‪ .‬ﻭ‪‬ﺬﺍ ﻳﻨﺘﻬﻲ ﻫﺬﺍ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻃﻮ‪‬ﻑ ﺑﺎﳉﻤﺎﻋـﺔ‬
‫ﺍﳌﺴﻠﻤﺔ ﰲ ﺷﱴ ﺍ‪‬ﺎﻻﺕ ﻭﺷﱴ ﺍﻻﲡﺎﻫﺎﺕ؛ ﻭﻫﻮ ﻳﺮﺑﻴﻬﺎ ﻭﻳﻌﺪﻫﺎ ﻟﻠﺪﻭﺭ ﺍﳋﻄﲑ ‪ ،‬ﺍﻟﺬﻱ ﻗﺪﺭﻩ ﺍﷲ ﳍـﺎ ﰲ‬
‫ﺍﻷﺭﺽ ‪ ،‬ﻭﺟﻌﻠﻬﺎ ﻗﻴﻤﺔ ﻋﻠﻴﻪ ‪ ،‬ﻭﺟﻌﻠﻬﺎ ﺃﻣﺔ ﻭﺳﻄﹰﺎ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ‪‬ﺬﺍ ﺍﳌﻨﻬﺞ ﺍﻟﺮﺑﺎﱐ ‪ -‬ﺇﱃ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ‬
‫‪------- ------------‬‬
‫ﺐ ﹸﻛ ﱠﻞ ﺧ‪‬ـﻮ‪‬ﺍ ٍﻥ ﹶﻛﻔﹸـﻮ ٍﺭ ) ‪ (٣٨‬ﹸﺃ ِﺫ ﹶﻥ ِﻟﻠﱠـﺬِﻳ ‪‬ﻦ‬ ‫ﺤ ‪‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪:‬ﺇِ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳﺪ‪‬ﺍِﻓ ‪‬ﻊ ‪‬ﻋ ِﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ِﺇ ﱠﻥ ﺍﻟﻠﱠ ‪‬ﻪ ﻟﹶﺎ ‪‬ﻳ ِ‬
‫ﺼ ِﺮ ِﻫ ‪‬ﻢ ﹶﻟ ﹶﻘﺪِﻳ ‪‬ﺮ ) ‪ (٣٩‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹸﺃ ‪‬ﺧ ِﺮﺟ‪‬ﻮﺍ ﻣِﻦ ِﺩﻳ‪‬ﺎ ِﺭ ِﻫ ‪‬ﻢ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ‪‬ﺣ ‪‬ﻖ ِﺇﻟﱠـﺎ ﺃﹶﻥ‬ ‫‪‬ﻳﻘﹶﺎ‪‬ﺗﻠﹸﻮ ﹶﻥ ِﺑﹶﺄ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹸﻇِﻠﻤ‪‬ﻮﺍ ‪‬ﻭِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﻧ ‪‬‬
‫ﺕ ‪‬ﻭ ‪‬ﻣﺴ‪‬ﺎ ِﺟ ‪‬ﺪ ‪‬ﻳ ﹾﺬ ﹶﻛ ‪‬ﺮ ﻓِﻴﻬ‪‬ﺎ‬
‫ﺻﹶﻠﻮ‪‬ﺍ ‪‬‬
‫ﺻﻮ‪‬ﺍ ِﻣ ‪‬ﻊ ‪‬ﻭِﺑ‪‬ﻴ ‪‬ﻊ ‪‬ﻭ ‪‬‬
‫ﺖ ‪‬‬
‫ﺾ ﱠﻟ ‪‬ﻬ ‪‬ﺪ ‪‬ﻣ ‪‬‬
‫ﻀﻬ‪‬ﻢ ِﺑ‪‬ﺒ ‪‬ﻌ ٍ‬
‫ﺱ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫‪‬ﻳﻘﹸﻮﻟﹸﻮﺍ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭﹶﻟ ‪‬ﻮﻟﹶﺎ ‪‬ﺩ ﹾﻓ ‪‬ﻊ ﺍﻟﱠﻠ ِﻪ ﺍﻟﻨ‪‬ﺎ ‪‬‬

‫‪١٩٧‬‬
 ‫‪١٩٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺽ ﹶﺃﻗﹶﺎﻣ‪‬ﻮﺍ‬
‫ﻱ ‪‬ﻋﺰِﻳ ‪‬ﺰ ) ‪ (٤٠‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺇِﻥ ‪‬ﻣ ﱠﻜﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬
‫ﺼ ‪‬ﺮ ‪‬ﻩ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟ ﹶﻘ ِﻮ ‪‬‬
‫ﺼ ‪‬ﺮ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﻣ‪‬ﻦ ﻳ‪‬ﻨ ‪‬‬ ‫ﺍ ‪‬ﺳ ‪‬ﻢ ﺍﻟﱠﻠ ِﻪ ﹶﻛﺜِﲑﹰﺍ ‪‬ﻭﻟﹶﻴ‪‬ﻨ ‪‬‬
‫ﻑ ‪‬ﻭ‪‬ﻧ ‪‬ﻬﻮ‪‬ﺍ ‪‬ﻋ ِﻦ ﺍﹾﻟﻤ‪‬ﻨ ﹶﻜ ِﺮ ‪‬ﻭِﻟﱠﻠ ِﻪ ﻋ‪‬ﺎِﻗ‪‬ﺒ ﹸﺔ ﺍﹾﻟﹸﺄﻣ‪‬ﻮ ِﺭ ) ‪ (٤١‬ﺳﻮﺭﺓ ﺍﳊﺞ‬ ‫ﺼﻠﹶﺎﺓﹶ ﻭ‪‬ﺁ‪‬ﺗﻮ‪‬ﺍ ﺍﻟ ‪‬ﺰﻛﹶﺎ ﹶﺓ ‪‬ﻭﹶﺃ ‪‬ﻣﺮ‪‬ﻭﺍ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﻌﺮ‪‬ﻭ ِ‬
‫ﺍﻟ ‪‬‬
‫ﺇﻥ ﻗﻮﻯ ﺍﻟﺸﺮ ﻭﺍﻟﻀﻼﻝ ﺗﻌﻤﻞ ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ ‪ ،‬ﻭﺍﳌﻌﺮﻛﺔ ﻣﺴﺘﻤﺮﺓ ﺑﲔ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ﻭﺍﳍﺪﻯ ﻭﺍﻟﻀﻼﻝ ؛‬
‫ﻭﺍﻟﺼﺮﺍﻉ ﻗﺎﺋﻢ ﺑﲔ ﻗﻮﻯ ﺍﻹﳝﺎﻥ ﻭﻗﻮﻯ ﺍﻟﻄﻐﻴﺎﻥ ﻣﻨﺬ ﺃﻥ ﺧﻠﻖ ﺍﷲ ﺍﻹﻧﺴﺎﻥ ‪.‬‬
‫ﻭﺍﻟﺸﺮ ﺟﺎﻣﺢ ﻭﺍﻟﺒﺎﻃﻞ ﻣﺴﻠﺢ ‪ .‬ﻭﻫﻮ ﻳﺒﻄﺶ ﻏﲑ ﻣﺘﺤﺮﺝ ‪ ،‬ﻭﻳﻀﺮﺏ ﻏﲑ ﻣﺘﻮﺭﻉ ؛ ﻭﳝﻠﻚ ﺃﻥ ﻳﻔﱳ ﺍﻟﻨﺎﺱ‬
‫ﻋﻦ ﺍﳋﲑ ﺇﻥ ﺍﻫﺘﺪﻭﺍ ﺇﻟﻴﻪ ‪ ،‬ﻭﻋﻦ ﺍﳊﻖ ﺇﻥ ﺗﻔﺘﺤﺖ ﻗﻠﻮ‪‬ﻢ ﻟﻪ ‪ .‬ﻓﻼ ﺑﺪ ﻟﻺﳝﺎﻥ ﻭﺍﳋﲑ ﻭﺍﳊﻖ ﻣﻦ ﻗﻮﺓ ﲢﻤﻴﻬﺎ‬
‫ﻣﻦ ﺍﻟﺒﻄﺶ ‪ ،‬ﻭﺗﻘﻴﻬﺎ ﻣﻦ ﺍﻟﻔﺘﻨﺔ ﻭﲢﺮﺳﻬﺎ ﻣﻦ ﺍﻷﺷﻮﺍﻙ ﻭﺍﻟﺴﻤﻮﻡ ‪.‬‬
‫ﻭﱂ ﻳﺸﺄ ﺍﷲ ﺃﻥ ﻳﺘﺮﻙ ﺍﻹﳝﺎﻥ ﻭﺍﳋﲑ ﻭﺍﳊﻖ ﻋﺰﻻ ﺗﻜﺎﻓﺢ ﻗﻮﻯ ﺍﻟﻄﻐﻴﺎﻥ ﻭﺍﻟﺸﺮ ﻭﺍﻟﺒﺎﻃﻞ ‪ ،‬ﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ ﻗﻮﺓ‬
‫ﺍﻹﳝﺎﻥ ﰲ ﺍﻟﻨﻔﻮﺱ ﻭﺗﻐﻠﻐﻞ ﺍﳊﻖ ﰲ ﺍﻟﻔﻄﺮ ‪ ،‬ﻭﻋﻤﻖ ﺍﳋﲑ ﰲ ﺍﻟﻘﻠﻮﺏ ‪ .‬ﻓﺎﻟﻘﻮﺓ ﺍﳌﺎﺩﻳﺔ ﺍﻟﱵ ﳝﻠﻜﻬﺎ ﺍﻟﺒﺎﻃﻞ ﻗﺪ‬
‫ﺗﺰﻟﺰﻝ ﺍﻟﻘﻠﻮﺏ ﻭﺗﻔﱳ ﺍﻟﻨﻔﻮﺱ ﻭﺗﺰﻳﻎ ﺍﻟﻔﻄﺮ ‪ .‬ﻭﻟﻠﺼﱪ ﺣﺪ ﻭﻟﻼﺣﺘﻤﺎﻝ ﺃﻣﺪ ‪ ،‬ﻭﻟﻠﻄﺎﻗﺔ ﺍﻟﺒﺸﺮﻳﺔ ﻣﺪﻯ ﺗﻨﺘﻬﻲ‬
‫ﺇﻟﻴﻪ ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﻘﻠﻮﺏ ﺍﻟﻨﺎﺱ ﻭﻧﻔﻮﺳﻬﻢ ‪ .‬ﻭﻣﻦ ﰒ ﱂ ﻳﺸﺄ ﺃﻥ ﻳﺘﺮﻙ ﺍﳌﺆﻣﻨﲔ ﻟﻠﻔﺘﻨﺔ ‪ ،‬ﺇﻻ ﺭﻳﺜﻤﺎ ﻳﺴﺘﻌﺪﻭﻥ‬
‫ﻟﻠﻤﻘﺎﻭﻣﺔ ‪ ،‬ﻭﻳﺘﻬﻴﺌﻮﻥ ﻟﻠﺪﻓﺎﻉ ‪ ،‬ﻭﻳﺘﻤﻜﻨﻮﻥ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﳉﻬﺎﺩ ‪. .‬‬
‫ﻭﻋﻨﺪﺋﺬ ﺃﺫﻥ ﳍﻢ ﰲ ﺍﻟﻘﺘﺎﻝ ﻟﺮﺩ ﺍﻟﻌﺪﻭﺍﻥ ‪.‬‬
‫ﻭﻗﺒﻞ ﺃﻥ ﻳﺄﺫﻥ ﳍﻢ ﺑﺎﻻﻧﻄﻼﻕ ﺇﱃ ﺍﳌﻌﺮﻛﺔ ﺁﺫ‪‬ﻢ ﺃﻧﻪ ﻫﻮ ﺳﻴﺘﻮﱃ ﺍﻟﺪﻓﺎﻉ ﻋﻨﻬﻢ ﻓﻬـﻢ ﰲ ﲪﺎﻳﺘـﻪ‪) :‬ﺇﻥ ﺍﷲ‬
‫ﻳﺪﺍﻓﻊ ﻋﻦ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ( ‪. .‬‬
‫ﻭﺃﻧﻪ ﻳﻜﺮﻩ ﺃﻋﺪﺍﺀﻫﻢ ﻟﻜﻔﺮﻫﻢ ﻭﺧﻴﺎﻧﺘﻬﻢ ﻓﻬﻢ ﳐﺬﻭﻟﻮﻥ ﺣﺘﻤﺎ‪) :‬ﺇﻥ ﺍﷲ ﻻ ﳛﺐ ﻛﻞ ﺧﻮﺍﻥ ﻛﻔﻮﺭ( ‪. .‬‬
‫ﻭﺃﻧﻪ ﺣﻜﻢ ﳍﻢ ﺑﺄﺣﻘﻴﺔ ﺩﻓﺎﻋﻬﻢ ﻭﺳﻼﻣﺔ ﻣﻮﻗﻔﻬﻢ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻷﺩﺑﻴﺔ ﻓﻬﻢ ﻣﻈﻠﻮﻣﻮﻥ ﻏـﲑ ﻣﻌﺘـﺪﻳﻦ ﻭﻻ‬
‫ﻣﺘﺒﻄﺮﻳﻦ‪) :‬ﺃﺫﻥ ﻟﻠﺬﻳﻦ ﻳﻘﺎﺗﻠﻮﻥ ﺑﺄ‪‬ﻢ ﻇﻠﻤﻮﺍ( ‪. .‬‬
‫ﻭﺃﻥ ﳍﻢ ﺃﻥ ﻳﻄﻤﺌﻨﻮﺍ ﺇﱃ ﲪﺎﻳﺔ ﺍﷲ ﳍﻢ ﻭﻧﺼﺮﻩ ﺇﻳﺎﻫﻢ‪) :‬ﻭﺇﻥ ﺍﷲ ﻋﻠﻰ ﻧﺼﺮﻫﻢ ﻟﻘﺪﻳﺮ( ‪. .‬‬
‫ﻭﺃﻥ ﳍﻢ ﻣﺎ ﻳﱪﺭ ﺧﻮﺿﻬﻢ ﻟﻠﻤﻌﺮﻛﺔ ﻓﻬﻢ ﻣﻨﺘﺪﺑﻮﻥ ﳌﻬﻤﺔ ﺇﻧﺴﺎﻧﻴﺔ ﻛﺒﲑﺓ ‪ ،‬ﻻ ﻳﻌﻮﺩ ﺧﲑﻫﺎ ﻋﻠﻴﻬﻢ ﻭﺣﺪﻫﻢ ‪،‬‬
‫ﺇﳕﺎ ﻳﻌﻮﺩ ﻋﻠﻰ ﺍﳉﺒﻬﺔ ﺍﳌﺆﻣﻨﺔ ﻛﻠﻬﺎ ؛ ﻭﻓﻴﻬﺎ ﺿﻤﺎﻥ ﳊﺮﻳﺔ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺣﺮﻳﺔ ﺍﻟﻌﺒﺎﺩﺓ ‪ .‬ﻭﺫﻟـﻚ ﻓـﻮﻕ ﺃ‪‬ـﻢ‬
‫ﻣﻈﻠﻮﻣﻮﻥ ﺃﺧﺮﺟﻮﺍ ﻣﻦ ﺩﻳﺎﺭﻫﻢ ﺑﻐﲑ ﺣﻖ‪:‬‬
‫)ﺍﻟﺬﻳﻦ ﺃﺧﺮﺟﻮﺍ ﻣﻦ ﺩﻳﺎﺭﻫﻢ ﺑﻐﲑ ﺣﻖ ﺇﻻ ﺃﻥ ﻳﻘﻮﻟﻮﺍ‪:‬ﺭﺑﻨﺎ ﺍﷲ( ‪ . .‬ﻭﻫﻲ ﺃﺻﺪﻕ ﻛﻠﻤﺔ ﺃﻥ ﺗﻘﺎﻝ ‪ ،‬ﻭﺃﺣـﻖ‬
‫ﻛﻠﻤﺔ ﺑﺄﻥ ﺗﻘﺎﻝ ‪ .‬ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻭﺣﺪﻫﺎ ﻛﺎﻥ ﺇﺧﺮﺍﺟﻬﻢ ‪ .‬ﻓﻬﻮ ﺍﻟﺒﻐﻲ ﺍﳌﻄﻠﻖ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻨﺪ ﺇﱃ‬
‫ﺷﺒﻬﺔ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﳌﻌﺘﺪﻳﻦ ‪ .‬ﻭﻫﻮ ﺍﻟﺘﺠﺮﺩ ﻣﻦ ﻛﻞ ﻫﺪﻑ ﺷﺨﺼﻲ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﳌﻌﺘﺪﻯ ﻋﻠﻴﻬﻢ ‪ ،‬ﺇﳕـﺎ ﻫـﻲ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﻭﺣﺪﻫﺎ ﻣﻦ ﺃﺟﻠﻬﺎ ﳜﺮﺟﻮﻥ ‪ ،‬ﻻ ﺍﻟﺼﺮﺍﻉ ﻋﻠﻰ ﻋﺮﺽ ﻣﻦ ﺃﻋﺮﺍﺽ ﻫﺬﻩ ﺍﻷﺭﺽ ‪ ،‬ﺍﻟﱵ ﺗﺸﺘﺠﺮ ﻓﻴﻬﺎ‬
‫ﺍﻷﻃﻤﺎﻉ ؛ ﻭﺗﺘﻌﺎﺭﺽ ﻓﻴﻬﺎ ﺍﳌﺼﺎﱀ ؛ ﻭﲣﺘﻠﻒ ﻓﻴﻬﺎ ﺍﻻﲡﺎﻫﺎﺕ ﻭﺗﺘﻀﺎﺭﺏ ﻓﻴﻬﺎ ﺍﳌﻨﺎﻓﻊ !‬
‫ﻭﻭﺭﺍﺀ ﻫﺬﺍ ﻛﻠﻪ ﺗﻠﻚ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻌﺎﻣﺔ ‪. .‬‬

‫‪١٩٨‬‬
‫‪١٩٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺣﺎﺟﺔ ﺍﻟﻌﻘﻴﺪﺓ ﺇﱃ ﺍﻟﺪﻓﻊ ﻋﻨﻬﺎ‪) :‬ﻭﻟﻮﻻ ﺩﻓﻊ ﺍﷲ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾ ﳍﺪﻣﺖ ﺻﻮﺍﻣﻊ ﻭﺑﻴـﻊ ﻭﺻـﻠﻮﺍﺕ‬
‫ﻭﻣﺴﺎﺟﺪ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﺳﻢ ﺍﷲ ﻛﺜﲑﺍ( ‪. .‬‬
‫ﻭﺍﻟﺼﻮﺍﻣﻊ ﺃﻣﺎﻛﻦ ﺍﻟﻌﺒﺎﺩﺓ ﺍﳌﻨﻌﺰﻟﺔ ﻟﻠﺮﻫﺒﺎﻥ ‪ ،‬ﻭﺍﻟﺒﻴﻊ ﻟﻠﻨﺼﺎﺭﻯ ﻋﺎﻣﺔ ﻭﻫﻲ ﺃﻭﺳﻊ ﻣﻦ ﺍﻟﺼﻮﺍﻣﻊ ‪ ،‬ﻭﺍﻟﺼﻠﻮﺍﺕ‬
‫ﺃﻣﺎﻛﻦ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻠﻴﻬﻮﺩ ‪ .‬ﻭﺍﳌﺴﺎﺟﺪ ﺃﻣﺎﻛﻦ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻠﻤﺴﻠﻤﲔ ‪.‬‬
‫ﻭﻫﻲ ﻛﻠﻬﺎ ﻣﻌﺮﺿﺔ ﻟﻠﻬﺪﻡ ‪ -‬ﻋﻠﻰ ﻗﺪﺍﺳﺘﻬﺎ ﻭﲣﺼﻴﺼﻬﺎ ﻟﻌﺒﺎﺩﺓ ﺍﷲ ‪ -‬ﻻ ﻳﺸﻔﻊ ﳍﺎ ﰲ ﻧﻈﺮ ﺍﻟﺒﺎﻃﻞ ﺃﻥ ﺍﺳﻢ‬
‫ﺍﷲ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ‪ ،‬ﻭﻻ ﳛﻤﻴﻬﺎ ﺇﻻ ﺩﻓﻊ ﺍﷲ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾ ‪ .‬ﺃﻱ ﺩﻓﻊ ﲪﺎﺓ ﺍﻟﻌﻘﻴﺪﺓ ﻷﻋﺪﺍﺋﻬﺎ ﺍﻟـﺬﻳﻦ‬
‫ﻳﻨﺘﻬﻜﻮﻥ ﺣﺮﻣﺘﻬﺎ ‪ ،‬ﻭﻳﻌﺘﺪﻭﻥ ﻋﻠﻰ ﺃﻫﻠﻬﺎ ‪ .‬ﻓﺎﻟﺒﺎﻃﻞ ﻣﺘﺒﺠﺢ ﻻ ﻳﻜﻒ ﻭﻻ ﻳﻘﻒ ﻋﻦ ﺍﻟﻌﺪﻭﺍﻥ ﺇﻻ ﺃﻥ ﻳﺪﻓﻊ‬
‫ﲟﺜﻞ ﺍﻟﻘﻮﺓ ﺍﻟﱵ ﻳﺼﻮﻝ ‪‬ﺎ ﻭﳚﻮﻝ ‪ .‬ﻭﻻ ﻳﻜﻔﻲ ﺍﳊﻖ ﺃﻧﻪ ﺍﳊﻖ ﻟﻴﻘﻒ ﻋﺪﻭﺍﻥ ﺍﻟﺒﺎﻃﻞ ﻋﻠﻴﻪ ‪ ،‬ﺑﻞ ﻻ ﺑﺪ ﻣـﻦ‬
‫ﺍﻟﻘﻮﺓ ﲢﻤﻴﻪ ﻭﺗﺪﻓﻊ ﻋﻨﻪ ‪ .‬ﻭﻫﻲ ﻗﺎﻋﺪﺓ ﻛﻠﻴﺔ ﻻ ﺗﺘﺒﺪﻝ ﻣﺎ ﺩﺍﻡ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﺍﻹﻧﺴﺎﻥ !‬
‫ﻭﻻ ﺑﺪ ﻣﻦ ﻭﻗﻔﺔ ﺃﻣﺎﻡ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﻠﻴﻠﺔ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻌﻤﻴﻘﺔ ﺍﻟﺪﻻﻟﺔ ‪ ،‬ﻭﻣﺎ ﻭﺭﺍﺀﻫﺎ ﻣﻦ ﺃﺳﺮﺍﺭ ﰲ ﻋـﺎﱂ‬
‫ﺍﻟﻨﻔﺲ ﻭﻋﺎﱂ ﺍﳊﻴﺎﺓ ‪.‬‬
‫ﺇﻥ ﺍﷲ ﻳﺒﺪﺃ ﺍﻹﺫﻥ ﺑﺎﻟﻘﺘﺎﻝ ﻟﻠﺬﻳﻦ ﻗﺎﺗﻠﻬﻢ ﺍﳌﺸﺮﻛﻮﻥ ‪ ،‬ﻭﺍﻋﺘﺪﻯ ﻋﻠﻴﻬﻢ ﺍﳌﺒﻄﻠﻮﻥ ‪ ،‬ﺑﺄﻥ ﺍﷲ ﻳﺪﺍﻓﻊ ﻋﻦ ﺍﻟﺬﻳﻦ‬
‫ﺁﻣﻨﻮﺍ ‪ ،‬ﻭﺃﻧﻪ ﻳﻜﺮﻩ ﺍﳌﻌﺘﺪﻳﻦ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﺍﳋﺎﺋﻨﲔ‪:‬‬
‫)ﺇﻥ ﺍﷲ ﻳﺪﺍﻓﻊ ﻋﻦ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﻥ ﺍﷲ ﻻ ﳛﺐ ﻛﻞ ﺧﻮﺍﻥ ﻛﻔﻮﺭ( ‪. .‬‬
‫ﻓﻘﺪ ﺿﻤﻦ ﻟﻠﻤﺆﻣﻨﲔ ﺇﺫﻥ ﺃﻧﻪ ﻫﻮ ﺗﻌﺎﱃ ﻳﺪﺍﻓﻊ ﻋﻨﻬﻢ ‪ .‬ﻭﻣﻦ ﻳﺪﺍﻓﻊ ﺍﷲ ﻋﻨﻪ ﻓﻬﻮ ﳑﻨﻮﻉ ﺣﺘﻤﺎ ﻣﻦ ﻋـﺪﻭﻩ ‪،‬‬
‫ﻇﺎﻫﺮ ﺣﺘﻤﺎ ﻋﻠﻰ ﻋﺪﻭﻩ ‪. .‬‬
‫ﻓﻔﻴﻢ ﺇﺫﻥ ﻳﺄﺫﻥ ﳍﻢ ﺑﺎﻟﻘﺘﺎﻝ ؟ ﻭﻓﻴﻢ ﺇﺫﻥ ﻳﻜﺘﺐ ﻋﻠﻴﻬﻢ ﺍﳉﻬﺎﺩ ؟ ﻭﻓﻴﻢ ﺇﺫﻥ ﻳﻘـﺎﺗﻠﻮﻥ ﻓﻴـﺼﻴﺒﻬﻢ ﺍﻟﻘﺘـﻞ‬
‫ﻭﺍﳉﺮﺡ ‪ ،‬ﻭﺍﳉﻬﺪ ﻭﺍﳌﺸﻘﺔ ‪ ،‬ﻭﺍﻟﺘﻀﺤﻴﺔ ﻭﺍﻵﻻﻡ ‪. . .‬‬
‫ﻭﺍﻟﻌﺎﻗﺒﺔ ﻣﻌﺮﻭﻓﺔ ‪ ،‬ﻭﺍﷲ ﻗﺎﺩﺭ ﻋﻠﻰ ﲢﻘﻴﻖ ﺍﻟﻌﺎﻗﺒﺔ ﳍﻢ ﺑﻼ ﺟﻬﺪ ﻭﻻ ﻣﺸﻘﺔ ‪ ،‬ﻭﻻ ﺗﻀﺤﻴﺔ ﻭﻻ ﺃﱂ ‪ ،‬ﻭﻻ ﻗﺘﻞ‬
‫ﻭﻻ ﻗﺘﺎﻝ ؟‬
‫ﻭﺍﳉﻮﺍﺏ ﺃﻥ ﺣﻜﻤﺔ ﺍﷲ ﰲ ﻫﺬﺍ ﻫﻲ ﺍﻟﻌﻠﻴﺎ ‪ ،‬ﻭﺃﻥ ﷲ ﺍﳊﺠﺔ ﺍﻟﺒﺎﻟﻐﺔ ‪. .‬‬
‫ﻭﺍﻟﺬﻱ ﻧﺪﺭﻛﻪ ﳓﻦ ﺍﻟﺒﺸﺮ ﻣﻦ ﺗﻠﻚ ﺍﳊﻜﻤﺔ ﻭﻳﻈﻬﺮ ﻟﻌﻘﻮﻟﻨﺎ ﻭﻣﺪﺍﺭﻛﻨﺎ ﻣـﻦ ﲡﺎﺭﺑﻨـﺎ ﻭﻣﻌﺎﺭﻓﻨـﺎ ﺃﻥ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﱂ ﻳﺮﺩ ﺃﻥ ﻳﻜﻮﻥ ﲪﻠﺔ ﺩﻋﻮﺗﻪ ﻭﲪﺎ‪‬ﺎ ﻣﻦ "ﺍﻟﺘﻨﺎﺑﻠﺔ " ﺍﻟﻜﺴﺎﱃ ‪ ،‬ﺍﻟﺬﻳﻦ ﳚﻠﺴﻮﻥ ﰲ ﺍﺳـﺘﺮﺧﺎﺀ ‪ ،‬ﰒ‬
‫ﻳﺘﱰﻝ ﻋﻠﻴﻬﻢ ﻧﺼﺮﻩ ﺳﻬﻼ ﻫﻴﻨﺎ ﺑﻼ ﻋﻨﺎﺀ ‪ ،‬ﺮﺩ ﺃ‪‬ﻢ ﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻼﺓ ﻭﻳﺮﺗﻠﻮﻥ ﺍﻟﻘﺮﺁﻥ ﻭﻳﺘﻮﺟﻬـﻮﻥ ﺇﱃ ﺍﷲ‬
‫ﺑﺎﻟﺪﻋﺎﺀ ‪ ،‬ﻛﻠﻤﺎ ﻣﺴﻬﻢ ﺍﻷﺫﻯ ﻭﻭﻗﻊ ﻋﻠﻴﻬﻢ ﺍﻻﻋﺘﺪﺍﺀ !‬
‫ﻧﻌﻢ ﺇ‪‬ﻢ ﳚﺐ ﺃﻥ ﻳﻘﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ ‪ ،‬ﻭﺃﻥ ﻳﺮﺗﻠﻮﺍ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻭﺃﻥ ﻳﺘﻮﺟﻬﻮﺍ ﺇﱃ ﺍﷲ ﺑﺎﻟﺪﻋﺎﺀ ﰲ ﺍﻟﺴﺮﺍﺀ ﻭﺍﻟﻀﺮﺍﺀ‬
‫‪ .‬ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺣﺪﻫﺎ ﻻ ﺗﺆﻫﻠﻬﻢ ﳊﻤﻞ ﺩﻋﻮﺓ ﺍﷲ ﻭﲪﺎﻳﺘﻬﺎ ؛ ﺇﳕﺎ ﻫﻲ ﺍﻟـﺰﺍﺩ ﺍﻟـﺬﻱ ﻳﺘﺰﻭﺩﻭﻧـﻪ‬
‫ﻟﻠﻤﻌﺮﻛﺔ ‪ .‬ﻭﺍﻟﺬﺧﲑﺓ ﺍﻟﱵ ﻳﺪﺧﺮﻭ‪‬ﺎ ﻟﻠﻤﻮﻗﻌﺔ ‪ ،‬ﻭﺍﻟﺴﻼﺡ ﺍﻟﺬﻱ ﻳﻄﻤﺌﻨﻮﻥ ﺇﻟﻴﻪ ﻭﻫﻢ ﻳﻮﺍﺟﻬﻮﻥ ﺍﻟﺒﺎﻃﻞ ﲟﺜﻞ‬
‫ﺳﻼﺣﻪ ﻭﻳﺰﻳﺪﻭﻥ ﻋﻨﻪ ﺳﻼﺡ ﺍﻟﺘﻘﻮﻯ ﻭﺍﻹﳝﺎﻥ ﻭﺍﻻﺗﺼﺎﻝ ﺑﺎﷲ ‪.‬‬

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‫‪٢٠٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻟﻘﺪ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﳚﻌﻞ ﺩﻓﺎﻋﻪ ﻋﻦ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻳﺘﻢ ﻋﻦ ﻃﺮﻳﻘﻬﻢ ﻫﻢ ﺃﻧﻔﺴﻬﻢ ﻛﻲ ﻳﺘﻢ ﻧﻀﺠﻬﻢ ﻫﻢ ﰲ‬
‫ﺃﺛﻨﺎﺀ ﺍﳌﻌﺮﻛﺔ ‪ .‬ﻓﺎﻟﺒﻨﻴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻻ ﺗﺴﺘﻴﻘﻆ ﻛﻞ ﺍﻟﻄﺎﻗﺎﺕ ﺍﳌﺬﺧﻮﺭﺓ ﻓﻴﻬﺎ ﻛﻤﺎ ﺗﺴﺘﻴﻘﻆ ﻭﻫﻲ ﺗﻮﺍﺟﻪ ﺍﳋﻄﺮ‬
‫؛ ﻭﻫﻲ ﺗﺪﻓﻊ ﻭﺗﺪﺍﻓﻊ ‪ ،‬ﻭﻫﻲ ﺗﺴﺘﺠﻤﻊ ﻛﻞ ﻗﻮ‪‬ﺎ ﻟﺘﻮﺍﺟﻪ ﺍﻟﻘﻮﺓ ﺍﳌﻬﺎﲨﺔ ‪ . .‬ﻋﻨﺪﺋﺬ ﺗﺘﺤﻔﺰ ﻛﻞ ﺧﻠﻴﺔ ﺑﻜﻞ‬
‫ﻣﺎ ﺃﻭﺩﻉ ﻓﻴﻬﺎ ﻣﻦ ﺍﺳﺘﻌﺪﺍﺩ ﻟﺘﺆﺩﻱ ﺩﻭﺭﻫﺎ ؛ ﻭﻟﺘﺘﺴﺎﻧﺪ ﻣﻊ ﺍﳋﻼﻳﺎ ﺍﻷﺧﺮﻯ ﰲ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﳌﺸﺘﺮﻛﺔ ؛ ﻭﻟﺘﺆﰐ‬
‫ﺃﻗﺼﻰ ﻣﺎ ﲤﻠﻜﻪ ‪ ،‬ﻭﺗﺒﺬﻝ ﺁﺧﺮ ﻣﺎ ﺗﻨﻄﻮﻱ ﻋﻠﻴﻪ ؛ ﻭﺗﺼﻞ ﺇﱃ ﺃﻛﻤﻞ ﻣﺎ ﻫﻮ ﻣﻘﺪﻭﺭ ﳍﺎ ﻭﻣﺎ ﻫﻲ ﻣﻬﻴﺄﺓ ﻟﻪ ﻣﻦ‬
‫ﺍﻟﻜﻤﺎﻝ ‪.‬‬
‫ﻭﺍﻷﻣﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻰ ﺩﻋﻮﺓ ﺍﷲ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﺍﺳﺘﻴﻘﺎﻅ ﻛﻞ ﺧﻼﻳﺎﻫﺎ ‪ ،‬ﻭﺍﺣﺘﺸﺎﺩ ﻛﻞ ﻗﻮﺍﻫﺎ ‪ ،‬ﻭﺗﻮﻓﺰ ﻛﻞ‬
‫ﺍﺳﺘﻌﺪﺍﺩﻫﺎ ‪ ،‬ﻭﲡﻤﻊ ﻛﻞ ﻃﺎﻗﺎ‪‬ﺎ ‪ ،‬ﻛﻲ ﻳﺘﻢ ﳕﻮﻫﺎ ‪ ،‬ﻭﻳﻜﻤﻞ ﻧﻀﺠﻬﺎ ‪ ،‬ﻭﺗﺘﻬﻴﺄ ﺑـﺬﻟﻚ ﳊﻤـﻞ ﺍﻷﻣﺎﻧـﺔ‬
‫ﺍﻟﻀﺨﻤﺔ ﻭﺍﻟﻘﻴﺎﻡ ﻋﻠﻴﻬﺎ ‪.‬‬
‫ﻭﺍﻟﻨﺼﺮ ﺍﻟﺴﺮﻳﻊ ﺍﻟﺬﻱ ﻻ ﻳﻜﻠﻒ ﻋﻨﺎﺀ ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺘﱰﻝ ﻫﻴﻨﺎ ﻟﻴﻨﺎ ﻋﻠﻰ ﺍﻟﻘﺎﻋﺪﻳﻦ ﺍﳌﺴﺘﺮﳛﲔ ‪ ،‬ﻳﻌﻄﻞ ﺗﻠـﻚ‬
‫ﺍﻟﻄﺎﻗﺎﺕ ﻋﻦ ﺍﻟﻈﻬﻮﺭ ‪ ،‬ﻷﻧﻪ ﻻ ﳛﻔﺰﻫﺎ ﻭﻻ ﻳﺪﻋﻮﻫﺎ ‪.‬‬
‫ﻭﺫﻟﻚ ﻓﻮﻕ ﺃﻥ ﺍﻟﻨﺼﺮ ﺍﻟﺴﺮﻳﻊ ﺍﳍﲔ ﺍﻟﻠﲔ ﺳﻬﻞ ﻓﻘﺪﺍﻧﻪ ﻭﺿﻴﺎﻋﻪ ‪ .‬ﺃﻭﻻ ﻷﻧﻪ ﺭﺧﻴﺺ ﺍﻟﺜﻤﻦ ﱂ ﺗﺒﺬﻝ ﻓﻴـﻪ‬
‫ﺗﻀﺤﻴﺎﺕ ﻋﺰﻳﺰﺓ ‪ .‬ﻭﺛﺎﻧﻴﺎ ﻷﻥ ﺍﻟﺬﻳﻦ ﻧﺎﻟﻮﻩ ﱂ ﺗﺪﺭﺏ ﻗﻮﺍﻫﻢ ﻋﻠﻰ ﺍﻻﺣﺘﻔﺎﻅ ﺑﻪ ﻭﱂ ﲢﺸﺪ ﻃﺎﻗﺎ‪‬ﻢ ﻭﺗﺸﺤﺪ‬
‫ﻟﻜﺴﺒﻪ ‪ .‬ﻓﻬﻲ ﻻ ﺗﺘﺤﻔﺰ ﻭﻻ ﲢﺘﺸﺪ ﻟﻠﺪﻓﺎﻉ ﻋﻨﻪ ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻮﺟﺪﺍﻧﻴﺔ ﻭﺍﻟﺪﺭﺑﺔ ﺍﻟﻌﻤﻠﻴﺔ ﺗﻠﻚ ﺍﻟﱵ ﺗﻨﺸﺄ ﻣﻦ ﺍﻟﻨﺼﺮ ﻭﺍﳍﺰﳝﺔ ‪ ،‬ﻭﺍﻟﻜـﺮ ﻭﺍﻟﻔـﺮ ‪ ،‬ﻭﺍﻟﻘـﻮﺓ‬
‫ﻭﺍﻟﻀﻌﻒ ﻭﺍﻟﺘﻘﺪﻡ ﻭﺍﻟﺘﻘﻬﻘﺮ ‪ .‬ﻭﻣﻦ ﺍﳌﺸﺎﻋﺮ ﺍﳌﺼﺎﺣﺒﺔ ﳍﺎ ‪ . .‬ﻣﻦ ﺍﻷﻣﻞ ﻭﺍﻷﱂ ‪ .‬ﻭﻣﻦ ﺍﻟﻔﺮﺡ ﻭﺍﻟﻐﻢ ‪ ،‬ﻭﻣﻦ‬
‫ﺍﻻﻃﻤﺌﻨﺎﻥ ﻭﺍﻟﻘﻠﻖ ‪ .‬ﻭﻣﻦ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻀﻌﻒ ﻭﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻘﻮﺓ ‪. .‬‬
‫ﻭﻣﻌﻬﺎ ﺍﻟﺘﺠﻤﻊ ﻭﺍﻟﻔﻨﺎﺀ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﳉﻤﺎﻋﺔ ﻭﺍﻟﺘﻨﺴﻴﻖ ﺑﲔ ﺍﻻﲡﺎﻫﺎﺕ ﰲ ﺛﻨﺎﻳﺎ ﺍﳌﻌﺮﻛﺔ ﻭﻗﺒﻠـﻬﺎ ﻭﺑﻌـﺪﻫﺎ‬
‫ﻭﻛﺸﻒ ﻧﻘﻂ ﺍﻟﻀﻌﻒ ﻭﻧﻘﻂ ﺍﻟﻘﻮﺓ ‪ ،‬ﻭﺗﺪﺑﲑ ﺍﻷﻣﻮﺭ ﰲ ﲨﻴﻊ ﺍﳊﺎﻻﺕ ‪. .‬‬
‫ﻭﻛﻠﻬﺎ ﺿﺮﻭﺭﻳﺔ ﻟﻸﻣﺔ ﺍﻟﱵ ﲢﻤﻞ ﺍﻟﺪﻋﻮﺓ ﻭﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ ﻭﻋﻠﻰ ﺍﻟﻨﺎﺱ ‪.‬‬
‫ﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﻛﻠﻪ ‪ ،‬ﻭﻣﻦ ﺃﺟﻞ ﻏﲑﻩ ﳑﺎ ﻳﻌﻠﻤﻪ ﺍﷲ ‪ . .‬ﺟﻌﻞ ﺍﷲ ﺩﻓﺎﻋﻪ ﻋﻦ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻳﺘﻢ ﻋﻦ ﻃـﺮﻳﻘﻬﻢ‬
‫ﻫﻢ ﺃﻧﻔﺴﻬﻢ ؛ ﻭﱂ ﳚﻌﻠﻪ ﻟﻘﻴﺔ ‪‬ﺒﻂ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺑﻼ ﻋﻨﺎﺀ ‪.‬‬
‫ﻭﺍﻟﻨﺼﺮ ﻗﺪ ﻳﺒﻄﻰ ﺀ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ ﻭﺃﺧﺮﺟﻮﺍ ﻣﻦ ﺩﻳﺎﺭﻫﻢ ﺑﻐﲑ ﺣﻖ ﺇﻻ ﺃﻥ ﻳﻘﻮﻟﻮﺍ‪:‬ﺭﺑﻨﺎ ﺍﷲ ‪ .‬ﻓﻴﻜـﻮﻥ‬
‫ﻫﺬﺍ ﺍﻹﺑﻄﺎﺀ ﳊﻜﻤﺔ ﻳﺮﻳﺪﻫﺎ ﺍﷲ ‪.‬‬
‫ﻗﺪ ﻳﺒﻄﻰ ﺀ ﺍﻟﻨﺼﺮ ﻷﻥ ﺑﻨﻴﺔ ﺍﻷﻣﺔ ﺍﳌﺆﻣﻨﺔ ﱂ ﺗﻨﻀﺞ ﺑﻌﺪ ﻧﻀﺠﻬﺎ ‪ ،‬ﻭﱂ ﻳﺘﻢ ﺑﻌﺪ ﲤﺎﻣﻬﺎ ‪ ،‬ﻭﱂ ﲢـﺸﺪ ﺑﻌـﺪ‬
‫ﻃﺎﻗﺎ‪‬ﺎ ‪ ،‬ﻭﱂ ﺗﺘﺤﻔﺰ ﻛﻞ ﺧﻠﻴﺔ ﻭﺗﺘﺠﻤﻊ ﻟﺘﻌﺮﻑ ﺃﻗﺼﻰ ﺍﳌﺬﺧﻮﺭ ﻓﻴﻬﺎ ﻣﻦ ﻗﻮﻯ ﻭﺍﺳﺘﻌﺪﺍﺩﺍﺕ ‪ .‬ﻓﻠﻮ ﻧﺎﻟـﺖ‬
‫ﺍﻟﻨﺼﺮ ﺣﻴﻨﺌﺬ ﻟﻔﻘﺪﺗﻪ ﻭﺷﻴﻜﺎ ﻟﻌﺪﻡ ﻗﺪﺭ‪‬ﺎ ﻋﻠﻰ ﲪﺎﻳﺘﻪ ﻃﻮﻳﻼ !‬
‫ﻭﻗﺪ ﻳﺒﻄﻰ ﺀ ﺍﻟﻨﺼﺮ ﺣﱴ ﺗﺒﺬﻝ ﺍﻷﻣﺔ ﺍﳌﺆﻣﻨﺔ ﺁﺧﺮ ﻣﺎ ﰲ ﻃﻮﻗﻬﺎ ﻣﻦ ﻗﻮﺓ ‪ ،‬ﻭﺁﺧﺮ ﻣﺎ ﲤﻠﻜﻪ ﻣﻦ ﺭﺻﻴﺪ ‪ ،‬ﻓﻼ‬
‫ﺗﺴﺘﺒﻘﻲ ﻋﺰﻳﺰﺍ ﻭﻻ ﻏﺎﻟﺒﺎ ‪ ،‬ﻻ ﺗﺒﺬﻟﻪ ﻫﻴﻨﺎ ﺭﺧﻴﺼﺎ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪.‬‬

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‫‪٢٠١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻗﺪ ﻳﺒﻄﻰ ﺀ ﺍﻟﻨﺼﺮ ﺣﱴ ﲡﺮﺏ ﺍﻷﻣﺔ ﺍﳌﺆﻣﻨﺔ ﺁﺧﺮ ﻗﻮﺍﻫﺎ ‪ ،‬ﻓﺘﺪﺭﻙ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﻮﻯ ﻭﺣﺪﻫﺎ ﺑﺪﻭﻥ ﺳﻨﺪ ﻣﻦ‬
‫ﺍﻟﻠﻬﻼ ﺗﻜﻔﻞ ﺍﻟﻨﺼﺮ ‪ .‬ﺇﳕﺎ ﻳﺘﱰﻝ ﺍﻟﻨﺼﺮ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻋﻨﺪﻣﺎ ﺗﺒﺬﻝ ﺁﺧﺮ ﻣﺎ ﰲ ﻃﻮﻗﻬﺎ ﰒ ﺗﻜﻞ ﺍﻷﻣﺮ ﺑﻌـﺪﻫﺎ‬
‫ﺇﱃ ﺍﷲ ‪.‬‬
‫ﻭﻗﺪ ﻳﺒﻄﻰ ﺀ ﺍﻟﻨﺼﺮ ﻟﺘﺰﻳﺪ ﺍﻷﻣﺔ ﺍﳌﺆﻣﻨﺔ ﺻﻠﺘﻬﺎ ﺑﺎﷲ ‪ ،‬ﻭﻫﻲ ﺗﻌﺎﱐ ﻭﺗﺘﺄﱂ ﻭﺗﺒﺬﻝ ؛ ﻭﻻ ﲡﺪ ﳍﺎ ﺳﻨﺪﺍ ﺇﻻ ﺍﷲ‬
‫‪ ،‬ﻭﻻ ﻣﺘﻮﺟﻬﺎ ﺇﻻ ﺇﻟﻴﻪ ﻭﺣﺪﻩ ﰲ ﺍﻟﻀﺮﺍﺀ ‪ .‬ﻭﻫﺬﻩ ﺍﻟﺼﻠﺔ ﻫﻲ ﺍﻟﻀﻤﺎﻧﺔ ﺍﻷﻭﱃ ﻻﺳﺘﻘﺎﻣﺘﻬﺎ ﻋﻠﻰ ﺍﻟﻨﻬﺞ ﺑﻌـﺪ‬
‫ﺍﻟﻨﺼﺮ ﻋﻨﺪﻣﺎ ﻳﺘﺄﺫﻥ ﺑﻪ ﺍﷲ ‪ .‬ﻓﻼ ﺗﻄﻐﻰ ﻭﻻ ﺗﻨﺤﺮﻑ ﻋﻦ ﺍﳊﻖ ﻭﺍﻟﻌﺪﻝ ﻭﺍﳋﲑ ﺍﻟﺬﻱ ﻧﺼﺮﻫﺎ ﺑﻪ ﺍﷲ ‪.‬‬
‫ﻭﻗﺪ ﻳﺒﻄﻰ ﺀ ﺍﻟﻨﺼﺮ ﻷﻥ ﺍﻷﻣﺔ ﺍﳌﺆﻣﻨﺔ ﱂ ﺗﺘﺠﺮﺩ ﺑﻌﺪ ﰲ ﻛﻔﺎﺣﻬﺎ ﻭﺑﺬﳍﺎ ﻭﺗﻀﺤﻴﺎ‪‬ﺎ ﷲ ﻭﻟﺪﻋﻮﺗﻪ ﻓﻬﻲ ﺗﻘﺎﺗﻞ‬
‫ﳌﻐﻨﻢ ﲢﻘﻘﻪ ‪ ،‬ﺃﻭ ﺗﻘﺎﺗﻞ ﲪﻴﺔ ﻟﺬﺍ‪‬ﺎ ‪ ،‬ﺃﻭ ﺗﻘﺎﺗﻞ ﺷﺠﺎﻋﺔ ﺃﻣﺎﻡ ﺃﻋﺪﺍﺋﻬﺎ ‪ .‬ﻭﺍﷲ ﻳﺮﻳﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﻬـﺎﺩ ﻟـﻪ‬
‫ﻭﺣﺪﻩ ﻭﰲ ﺳﺒﻴﻠﻪ ‪ ،‬ﺑﺮﻳﺌﺎ ﻣﻦ ﺍﳌﺸﺎﻋﺮ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺗﻼﺑﺴﻪ ‪ .‬ﻭﻗﺪ ﺳﺌﻞ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‬
‫ﺍﻟﺮﺟﻞ ﻳﻘﺎﺗﻞ ﲪﻴﺔ ﻭﺍﻟﺮﺟﻞ ﻳﻘﺎﺗﻞ ﺷﺠﺎﻋﺔ ﻭﺍﻟﺮﺟﻞ ﻳﻘﺎﺗﻞ ﻟﲑﻯ ‪ .‬ﻓﺄﻳﻬﺎ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪ .‬ﻓﻘﺎﻝ‪ ":‬ﻣﻦ ﻗﺎﺗـﻞ‬
‫ﻟﺘﻜﻮﻥ ﻛﻠﻤﺔ ﺍﷲ ﻫﻲ ﺍﻟﻌﻠﻴﺎ ﻓﻬﻮ ﰲ ﺳﺒﻴﻞ ﺍﷲ " ‪.‬‬
‫ﻛﻤﺎ ﻗﺪ ﻳﺒﻄﻰ ﺀ ﺍﻟﻨﺼﺮ ﻷﻥ ﰲ ﺍﻟﺸﺮ ﺍﻟﺬﻱ ﺗﻜﺎﻓﺤﻪ ﺍﻷﻣﺔ ﺍﳌﺆﻣﻨﺔ ﺑﻘﻴﺔ ﻣﻦ ﺧﲑ ‪ ،‬ﻳﺮﻳﺪ ﺍﷲ ﺃﻥ ﳚﺮﺩ ﺍﻟـﺸﺮ‬
‫ﻣﻨﻬﺎ ﻟﻴﺘﻤﺤﺾ ﺧﺎﻟﺼﺎ ‪ ،‬ﻭﻳﺬﻫﺐ ﻭﺣﺪﻩ ﻫﺎﻟﻜﺎ ‪ ،‬ﻻ ﺗﺘﻠﺒﺲ ﺑﻪ ﺫﺭﺓ ﻣﻦ ﺧﲑ ﺗﺬﻫﺐ ﰲ ﺍﻟﻐﻤﺎﺭ !‬
‫ﻭﻗﺪ ﻳﺒﻄﻰ ﺀ ﺍﻟﻨﺼﺮ ﻷﻥ ﺍﻟﺒﺎﻃﻞ ﺍﻟﺬﻱ ﲢﺎﺭﺑﻪ ﺍﻷﻣﺔ ﺍﳌﺆﻣﻨﺔ ﱂ ﻳﻨﻜﺸﻒ ﺯﻳﻔﻪ ﻟﻠﻨﺎﺱ ﲤﺎﻣـﺎ ‪ .‬ﻓﻠـﻮ ﻏﻠﺒـﻪ‬
‫ﺍﳌﺆﻣﻨﻮﻥ ﺣﻴﻨﺌﺬ ﻓﻘﺪ ﳚﺪ ﻟﻪ ﺃﻧﺼﺎﺭﺍ ﻣﻦ ﺍﳌﺨﺪﻭﻋﲔ ﻓﻴﻪ ‪ ،‬ﱂ ﻳﻘﺘﻨﻌﻮﺍ ﺑﻌﺪ ﺑﻔﺴﺎﺩﻩ ﻭﺿﺮﻭﺭﺓ ﺯﻭﺍﻟﻪ ؛ ﻓﺘﻈـﻞ‬
‫ﻟﻪ ﺟﺬﻭﺭ ﰲ ﻧﻔﻮﺱ ﺍﻷﺑﺮﻳﺎﺀ ﺍﻟﺬﻳﻦ ﱂ ﺗﻨﻜﺸﻒ ﳍﻢ ﺍﳊﻘﻴﻘﺔ ‪ .‬ﻓﻴﺸﺎﺀ ﺍﷲ ﺃﻥ ﻳﺒﻘﻰ ﺍﻟﺒﺎﻃﻞ ﺣﱴ ﻳﺘﻜـﺸﻒ‬
‫ﻋﺎﺭﻳﺎ ﻟﻠﻨﺎﺱ ‪ ،‬ﻭﻳﺬﻫﺐ ﻏﲑ ﻣﺄﺳﻮﻑ ﻋﻠﻴﻪ ﻣﻦ ﺫﻱ ﺑﻘﻴﺔ !‬
‫ﻭﻗﺪ ﻳﺒﻄﻰ ﺀ ﺍﻟﻨﺼﺮ ﻷﻥ ﺍﻟﺒﻴﺌﺔ ﻻ ﺗﺼﻠﺢ ﺑﻌﺪ ﻻﺳﺘﻘﺒﺎﻝ ﺍﳊﻖ ﻭﺍﳋﲑ ﻭﺍﻟﻌﺪﻝ ﺍﻟﺬﻱ ﲤﺜﻠﻪ ﺍﻷﻣﺔ ﺍﳌﺆﻣﻨﺔ ‪ .‬ﻓﻠﻮ‬
‫ﺍﻧﺘﺼﺮﺕ ﺣﻴﻨﺌﺬ ﻟﻠﻘﻴﺖ ﻣﻌﺎﺭﺿﺔ ﻣﻦ ﺍﻟﺒﻴﺌﺔ ﻻ ﻳﺴﺘﻘﺮ ﳍﺎ ﻣﻌﻬﺎ ﻗﺮﺍﺭ ‪ .‬ﻓﻴﻈﻞ ﺍﻟﺼﺮﺍﻉ ﻗﺎﺋﻤـﺎ ﺣـﱴ ﺗﺘـﻬﻴﺄ‬
‫ﺍﻟﻨﻔﻮﺱ ﻣﻦ ﺣﻮﻟﻪ ﻻﺳﺘﻘﺒﺎﻝ ﺍﳊﻖ ﺍﻟﻈﺎﻓﺮ ‪ ،‬ﻭﻻﺳﺘﺒﻘﺎﺋﻪ !‬
‫ﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﻛﻠﻪ ‪ ،‬ﻭﻣﻦ ﺃﺟﻞ ﻏﲑﻩ ﳑﺎ ﻳﻌﻠﻤﻪ ﺍﷲ ‪ ،‬ﻗﺪ ﻳﺒﻄﻰ ﺀ ﺍﻟﻨـﺼﺮ ‪ ،‬ﻓﺘﺘـﻀﺎﻋﻒ ﺍﻟﺘـﻀﺤﻴﺎﺕ ‪،‬‬
‫ﻭﺗﺘﻀﺎﻋﻒ ﺍﻵﻻﻡ ‪ .‬ﻣﻊ ﺩﻓﺎﻉ ﺍﷲ ﻋﻦ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﲢﻘﻴﻖ ﺍﻟﻨﺼﺮ ﳍﻢ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ‪.‬‬
‫ﻭﻟﻠﻨﺼﺮ ﺗﻜﺎﻟﻴﻔﻪ ﻭﺃﻋﺒﺎﺅﻩ ﺣﲔ ﻳﺘﺄﺫﻥ ﺍﷲ ﺑﻪ ﺑﻌﺪ ﺍﺳﺘﻴﻔﺎﺀ ﺃﺳﺒﺎﺑﻪ ﻭﺃﺩﺍﺀ ﲦﻨﻪ ‪ ،‬ﻭ‪‬ﻴﺆ ﺍﳉﻮ ﺣﻮﻟﻪ ﻻﺳـﺘﻘﺒﺎﻟﻪ‬
‫ﻭﺍﺳﺘﺒﻘﺎﺋﻪ‪:‬‬
‫)ﻭﻟﻴﻨﺼﺮﻥ ﺍﷲ ﻣﻦ ﻳﻨﺼﺮﻩ ﺇﻥ ﺍﷲ ﻟﻘﻮﻱ ﻋﺰﻳﺰ ‪ .‬ﺍﻟﺬﻳﻦ ﺇﻥ ﻣﻜﻨﺎﻫﻢ ﰲ ﺍﻷﺭﺽ ﺃﻗﺎﻣﻮﺍ ﺍﻟـﺼﻼﺓ ‪ ،‬ﻭﺁﺗـﻮﺍ‬
‫ﺍﻟﺰﻛﺎﺓ ‪ ،‬ﻭﺃﻣﺮﻭﺍ ﺑﺎﳌﻌﺮﻭﻑ ‪ ،‬ﻭ‪‬ﻮﺍ ﻋﻦ ﺍﳌﻨﻜﺮ ؛ ﻭﷲ ﻋﺎﻗﺒﺔ ﺍﻷﻣﻮﺭ( ‪. .‬‬
‫ﻓﻮﻋﺪ ﺍﷲ ﺍﳌﺆﻛﺪ ﺍﻟﻮﺛﻴﻖ ﺍﳌﺘﺤﻘﻖ ﺍﻟﺬﻱ ﻻ ﻳﺘﺨﻠﻒ ﻫﻮ ﺃﻥ ﻳﻨﺼﺮ ﻣﻦ ﻳﻨﺼﺮﻩ ‪ . .‬ﻓﻤﻦ ﻫﻢ ﻫـﺆﻻﺀ ﺍﻟـﺬﻳﻦ‬
‫ﻳﻨﺼﺮﻭﻥ ﺍﷲ ‪ ،‬ﻓﻴﺴﺘﺤﻘﻮﻥ ﻧﺼﺮ ﺍﷲ ‪ ،‬ﺍﻟﻘﻮﻱ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺬﻱ ﻻ ﻳﻬﺰﻡ ﻣﻦ ﻳﺘﻮﻻﻩ ؟ ﺇ‪‬ﻢ ﻫﺆﻻﺀ‪:‬‬
‫)ﺍﻟﺬﻳﻦ ﺇﻥ ﻣﻜﻨﺎﻫﻢ ﰲ ﺍﻷﺭﺽ( ‪. .‬‬

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 ‫‪٢٠٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﺤﻘﻘﻨﺎ ﳍﻢ ﺍﻟﻨﺼﺮ ‪ ،‬ﻭﺛﺒﺘﻨﺎ ﳍﻢ ﺍﻷﻣﺮ ‪. .‬‬

‫)ﺃﻗﺎﻣﻮﺍ ﺍﻟﺼﻼﺓ( ‪. .‬‬
‫ﻓﻌﺒﺪﻭﺍ ﺍﷲ ﻭﻭﺛﻘﻮﺍ ﺻﻠﺘﻬﻢ ﺑﻪ ‪ ،‬ﻭﺍﲡﻬﻮﺍ ﺇﻟﻴﻪ ﻃﺎﺋﻌﲔ ﺧﺎﺿﻌﲔ ﻣﺴﺘﺴﻠﻤﲔ ‪. .‬‬
‫)ﻭﺁﺗﻮﺍ ﺍﻟﺰﻛﺎﺓ( ‪ . .‬ﻓﺄﺩﻭﺍ ﺣﻖ ﺍﳌﺎﻝ ‪ ،‬ﻭﺍﻧﺘﺼﺮﻭﺍ ﻋﻠﻰ ﺷﺢ ﺍﻟﻨﻔﺲ ‪ ،‬ﻭﺗﻄﻬﺮﻭﺍ ﻣﻦ ﺍﳊـﺮﺹ ‪ ،‬ﻭﻏﻠﺒـﻮﺍ‬
‫ﻭﺳﻮﺳﺔ ﺍﻟﺸﻴﻄﺎﻥ ‪ ،‬ﻭﺳﺪﻭﺍ ﺧﻠﺔ ﺍﳉﻤﺎﻋﺔ ‪ ،‬ﻭﻛﻔﻠﻮﺍ ﺍﻟﻀﻌﺎﻑ ﻓﻴﻬﺎ ﻭﺍﶈﺎﻭﻳﺞ ‪ ،‬ﻭﺣﻘﻘﻮﺍ ﳍﺎ ﺻﻔﺔ ﺍﳉـﺴﻢ‬
‫ﺍﳊﻲ ‪ -‬ﻛﻤﺎ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ":‬ﻣﺜﻞ ﺍﳌﺆﻣﻨﲔ ﰲ ﺗﻮﺍﺩﻫﻢ ﻭﺗﺮﺍﲪﻬﻢ ﻭﺗﻌﺎﻃﻔﻬﻢ ﻛﻤﺜﻞ‬
‫ﺍﳉﺴﺪ ﺇﺫﺍ ﺍﺷﺘﻜﻰ ﻣﻨﻪ ﻋﻀﻮ ﺗﺪﺍﻋﻰ ﻟﻪ ﺳﺎﺋﺮ ﺍﳉﺴﺪ ﺑﺎﻟﺴﻬﺮ ﻭﺍﳊﻤﻰ " ‪. .‬‬
‫)ﻭﺃﻣﺮﻭﺍ ﺑﺎﳌﻌﺮﻭﻑ( ‪. .‬‬
‫ﻓﺪﻋﻮﺍ ﺇﱃ ﺍﳋﲑ ﻭﺍﻟﺼﻼﺡ ‪ ،‬ﻭﺩﻓﻌﻮﺍ ﺇﻟﻴﻪ ﺍﻟﻨﺎﺱ ‪) . .‬ﻭ‪‬ﻮﺍ ﻋﻦ ﺍﳌﻨﻜﺮ( ‪. .‬‬
‫ﻓﻘﺎﻭﻣﻮﺍ ﺍﻟﺸﺮ ﻭﺍﻟﻔﺴﺎﺩ ‪ ،‬ﻭﺣﻘﻘﻮﺍ ‪‬ﺬﺍ ﻭﺫﺍﻙ ﺻﻔﺔ ﺍﻷﻣﺔ ﺍﳌﺴﻠﻤﺔ ﺍﻟﱵ ﻻ ﺗﺒﻘﻰ ﻋﻠﻰ ﻣﻨﻜﺮ ﻭﻫﻲ ﻗﺎﺩﺭﺓ ﻋﻠﻰ‬
‫ﺗﻐﻴﲑﻩ ‪ ،‬ﻭﻻ ﺗﻘﻌﺪ ﻋﻦ ﻣﻌﺮﻭﻑ ﻭﻫﻲ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﲢﻘﻴﻘﻪ ‪. .‬‬
‫ﻫﺆﻻﺀ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻨﺼﺮﻭﻥ ﺍﷲ ‪ ،‬ﺇﺫ ﻳﻨﺼﺮﻭﻥ ‪‬ﺠﻪ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﻟﻠﻨﺎﺱ ﰲ ﺍﳊﻴﺎﺓ ‪ ،‬ﻣﻌﺘﺰﻳﻦ ﺑﺎﷲ ﻭﺣﺪﻩ ﺩﻭﻥ‬
‫ﺳﻮﺍﻩ ‪ .‬ﻭﻫﺆﻻﺀ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻌﺪﻫﻢ ﺍﷲ ﺑﺎﻟﻨﺼﺮ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﺤﻘﻴﻖ ﻭﺍﻟﻴﻘﲔ ‪.‬‬
‫ﻓﻬﻮ ﺍﻟﻨﺼﺮ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺃﺳﺒﺎﺑﻪ ﻭﻣﻘﺘﻀﻴﺎﺗﻪ ‪ .‬ﺍﳌﺸﺮﻭﻁ ﺑﺘﻜﺎﻟﻴﻔﻪ ﻭﺃﻋﺒﺎﺋﻪ ‪. .‬‬
‫ﻭﺍﻷﻣﺮ ﺑﻌﺪ ﺫﻟﻚ ﷲ ‪ ،‬ﻳﺼﺮﻓﻪ ﻛﻴﻒ ﻳﺸﺎﺀ ‪ ،‬ﻓﻴﺒﺪﻝ ﺍﳍﺰﳝﺔ ﻧﺼﺮﺍ ‪ ،‬ﻭﺍﻟﻨﺼﺮ ﻫﺰﳝﺔ ‪ ،‬ﻋﻨﺪﻣﺎ ﲣﺘﻞ ﺍﻟﻘـﻮﺍﺋﻢ ‪،‬‬
‫ﺃﻭ ‪‬ﻤﻞ ﺍﻟﺘﻜﺎﻟﻴﻒ‪) :‬ﻭﷲ ﻋﺎﻗﺒﺔ ﺍﻷﻣﻮﺭ( ‪. .‬‬
‫ﺇﻧﻪ ﺍﻟﻨﺼﺮ ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﺇﱃ ﲢﻘﻴﻖ ﺍﳌﻨﻬﺞ ﺍﻹﳍﻲ ﰲ ﺍﳊﻴﺎﺓ ‪ .‬ﻣﻦ ﺍﻧﺘﺼﺎﺭ ﺍﳊﻖ ﻭﺍﻟﻌﺪﻝ ﻭﺍﳊﺮﻳﺔ ﺍﳌﺘﺠﻬـﺔ ﺇﱃ‬
‫ﺍﳋﲑ ﻭﺍﻟﺼﻼﺡ ‪ .‬ﺍﳌﻨﻈﻮﺭ ﻓﻴﻪ ﺇﱃ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ﺍﻟﱵ ﻳﺘﻮﺍﺭﻯ ﰲ ﻇﻠﻬﺎ ﺍﻷﺷـﺨﺎﺹ ﻭﺍﻟـﺬﻭﺍﺕ ‪ ،‬ﻭﺍﳌﻄـﺎﻣﻊ‬
‫ﻭﺍﻟﺸﻬﻮﺍﺕ ‪. .‬‬
‫ﻭﻫﻮ ﻧﺼﺮ ﻟﻪ ﺳﺒﺒﻪ ‪ .‬ﻭﻟﻪ ﲦﻨﻪ ‪ .‬ﻭﻟﻪ ﺗﻜﺎﻟﻴﻔﻪ ‪ .‬ﻭﻟﻪ ﺷﺮﻭﻃﻪ ‪ .‬ﻓﻼ ﻳﻌﻄﻰ ﻷﺣﺪ ﺟﺰﺍﻓﺎ ﺃﻭ ﳏﺎﺑﺎﺓ ﻭﻻ ﻳﺒﻘـﻰ‬
‫ﻷﺣﺪ ﻻ ﳛﻘﻖ ﻏﺎﻳﺘﻪ ﻭﻣﻘﺘﻀﺎﻩ ‪ ). .‬ﺍﻟﻈﻼﻝ (‬
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‫‪ -٤‬ﺍﷲ ﺍﻟﻐﺎﻟﺐ ﻭﺃﻋﺪﺍﺅﻩ ﺃﺫﻟﻮﻥ‬
‫ﻭﳌﺎ ﻛﺎﻥ ﺃﻭﻟﺌﻚ ﺍﳌﻨﺎﻓﻘﻮﻥ ﻳﺄﻭﻭﻥ ﺇﱃ ﺍﻟﻴﻬﻮﺩ ﺷﻌﻮﺭﺍ ﻣﻨﻬﻢ ﺑﺄ‪‬ﻢ ﻗﻮﺓ ﲣﺸﻰ ﻭﺗﺮﺟﻰ ‪ .‬ﻭﻳﻄﻠﺒﻮﻥ ﻋﻨـﺪﻫﻢ‬
‫ﺍﻟﻌﻮﻥ ﻭﺍﳌﺸﻮﺭﺓ ‪ .‬ﻓﺈﻥ ﺍﷲ ﻳﻴﺌﺴﻬﻢ ﻣﻨﻬﻢ ‪ ،‬ﻭﻳﻘﺮﺭ ﺃﻧﻪ ﻛﺘﺐ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻪ ﺍﻟﺬﻟﺔ ﻭﺍﳍﺰﳝﺔ ‪ ،‬ﻭﻛﺘﺐ ﻟﻨﻔـﺴﻪ‬
‫ﻭﻟﺮﺳﻮﻟﻪ ﺍﻟﻐﻠﺒﺔ ﻭﺍﻟﺘﻤﻜﲔ‪:‬‬
‫ﺐ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟﹶﺄ ﹾﻏِﻠ‪‬ﺒ ‪‬ﻦ ﹶﺃﻧ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ ‪‬ﺳﻠِﻲ ِﺇ ﱠﻥ‬
‫ﲔ ) ‪ (٢٠‬ﹶﻛ‪‬ﺘ ‪‬‬
‫ﻚ ﻓِﻲ ﺍ َﻷ ﹶﺫﱢﻟ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ِ :‬ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﺤ‪‬ﺎﺩ‪‬ﻭﻥﹶ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ ﹸﺃ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫ﻱ ‪‬ﻋﺰِﻳ ‪‬ﺰ ) ‪ (٢١‬ﺍ‪‬ﺎﺩﻟﺔ‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻗ ِﻮ ‪‬‬

‫‪٢٠٢‬‬
 ‫‪٢٠٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻫﺬﺍ ﻭﻋﺪ ﺍﷲ ﺍﻟﺼﺎﺩﻕ ﺍﻟﺬﻱ ﻛﺎﻥ ﻭﺍﻟﺬﻱ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﳑﺎ ﻗﺪ ﻳﺒﺪﻭ ﺃﺣﻴﺎﻧﺎ ﻣـﻦ ﺍﻟﻈـﺎﻫﺮ‬
‫ﺍﻟﺬﻱ ﳜﺎﻟﻒ ﻫﺬﺍ ﺍﻟﻮﻋﺪ ﺍﻟﺼﺎﺩﻕ ‪.‬‬
‫ﻓﺎﻟﺬﻱ ﻭﻗﻊ ﺑﺎﻟﻔﻌﻞ ﺃﻥ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻗﺪ ﻏﻠﺒﺎ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺸﺮﻙ ‪ .‬ﻭﺍﺳﺘﻘﺮﺕ ﺍﻟﻌﻘﻴﺪﺓ ﰲ ﺍﷲ ﰲ ﻫﺬﻩ‬
‫ﺍﻷﺭﺽ ؛ ﻭﺩﺍﻧﺖ ﳍﺎ ﺍﻟﺒﺸﺮﻳﺔ ﺑﻌﺪ ﻛﻞ ﻣﺎ ﻭﻗﻒ ﰲ ﻃﺮﻳﻘﻬﺎ ﻣﻦ ﻋﻘﺒﺎﺕ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻮﺛﻨﻴﺔ ‪ ،‬ﻭﺑﻌﺪ ﺍﻟـﺼﺮﺍﻉ‬
‫ﺍﻟﻄﻮﻳﻞ ﻣﻊ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺸﺮﻙ ﻭﺍﻹﳊﺎﺩ ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﻓﺘﺮﺍﺕ ﻋﺎﺩ ﻓﻴﻬﺎ ﺍﻹﳊﺎﺩ ﺃﻭ ﺍﻟﺸﺮﻙ ﺇﱃ ﺍﻟﻈﻬـﻮﺭ‬
‫ﰲ ﺑﻌﺾ ﺑﻘﺎﻉ ﺍﻷﺭﺽ ‪ -‬ﻛﻤﺎ ﻳﻘﻊ ﺍﻵﻥ ﰲ ﺍﻟﺪﻭﻝ ﺍﳌﻠﺤﺪﺓ ﻭﺍﻟﻮﺛﻨﻴﺔ ‪ -‬ﻓﺈﻥ ﺍﻟﻌﻘﻴﺪﺓ ﰲ ﺍﷲ ﻇﻠـﺖ ﻫـﻲ‬
‫ﺍﳌﺴﻴﻄﺮﺓ ﺑﺼﻔﺔ ﻋﺎﻣﺔ ‪ .‬ﻓﻀﻼ ﻋﻠﻰ ﺃﻥ ﻓﺘﺮﺍﺕ ﺍﻹﳊﺎﺩ ﻭﺍﻟﻮﺛﻨﻴﺔ ﺇﱃ ﺯﻭﺍﻝ ﻣﺆﻛﺪ ‪ ،‬ﻷ‪‬ﺎ ﻏﲑ ﺻﺎﳊﺔ ﻟﻠﺒﻘﺎﺀ ‪.‬‬
‫ﻭﺍﻟﺒﺸﺮﻳﺔ ‪‬ﺘﺪﻱ ﰲ ﻛﻞ ﻳﻮﻡ ﺇﱃ ﺃﺩﻟﺔ ﺟﺪﻳﺪﺓ ‪‬ﺪﻱ ﺇﱃ ﺍﻻﻋﺘﻘﺎﺩ ﰲ ﺍﷲ ﻭﺍﻟﺘﻤﻜﲔ ﻟﻌﻘﻴﺪﺓ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﻮﺣﻴﺪ‬
‫ﻭﺍﳌﺆﻣﻦ ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﻭﻋﺪ ﺍﷲ ﻋﻠﻰ ﺃﻧﻪ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻮﺍﻗﻌﺔ ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺼﻐﲑ ﰲ ﺟﻴـﻞ ﳏـﺪﻭﺩ ﺃﻭ ﰲ‬
‫ﺭﻗﻌﺔ ﳏﺪﻭﺩﺓ ﳜﺎﻟﻒ ﺗﻠﻚ ﺍﳊﻘﻴﻘﺔ ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻮﺍﻗﻊ ﻫﻮ ﺍﻟﺒﺎﻃﻞ ﺍﻟﺰﺍﺋﻞ ‪ .‬ﺍﻟﺬﻱ ﻳﻮﺟﺪ ﻓﺘﺮﺓ ﰲ ﺍﻷﺭﺽ ﳊﻜﻤﺔ‬
‫ﺧﺎﺻﺔ ‪ .‬ﻟﻌﻠﻬﺎ ﺍﺳﺘﺠﺎﺷﺔ ﺍﻹﳝﺎﻥ ﻭﺇﻫﺎﺟﺘﻪ ﻟﺘﺤﻘﻴﻖ ﻭﻋﺪ ﺍﷲ ﰲ ﻭﻗﺘﻪ ﺍﳌﺮﺳﻮﻡ ‪.‬‬
‫ﻭﺣﲔ ﻳﻨﻈﺮ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻴﻮﻡ ﺇﱃ ﺍﳊﺮﺏ ﺍﳍﺎﺋﻠﺔ ﺍﻟﱵ ﺷﻨﻬﺎ ﺃﻋﺪﺍﺀ ﺍﻹﳝﺎﻥ ﻋﻠﻰ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﰲ ﺻﻮﺭﻫﺎ ﺍﳌﺘﻨﻮﻋﺔ‬
‫‪ ،‬ﻣﻦ ﺑﻄﺶ ﻭﻣﻦ ﺿﻐﻂ ﻭﻣﻦ ﻛﻴﺪ ﺑﻜﻞ ﺻﻨﻮﻑ ﺍﻟﻜﻴﺪ ﰲ ﻋﻬﻮﺩ ﻣﺘﻄﺎﻭﻟﺔ ‪ ،‬ﺑﻠﻎ ﰲ ﺑﻌﻀﻬﺎ ﻣـﻦ ﻋﻨـﻒ‬
‫ﺍﳊﻤﻠﺔ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﺃﻥ ﻗﺘﻠﻮﺍ ﻭﺷﺮﺩﻭﺍ ﻭﻋﺬﺑﻮﺍ ﻭﻗﻄﻌﺖ ﺃﺭﺯﺍﻗﻬﻢ ﻭﺳﻠﻄﺖ ﻋﻠﻴﻬﻢ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﻨﻜﺎﻳﺔ ‪ .‬ﰒ‬
‫ﺑﻘﻲ ﺍﻹﳝﺎﻥ ﰲ ﻗﻠﻮﺏ ﺍﳌﺆﻣﻨﲔ ‪ ،‬ﳛﻤﻴﻬﻢ ﻣﻦ ﺍﻻ‪‬ﻴﺎﺭ ‪ ،‬ﻭﳛﻤﻲ ﺷﻌﻮ‪‬ﻢ ﻛﻠﻬﺎ ﻣـﻦ ﺿـﻴﺎﻉ ﺷﺨـﺼﻴﺘﻬﺎ‬
‫ﻭﺫﻭﺑﺎ‪‬ﺎ ﰲ ﺍﻷﻣﻢ ﺍﳍﺎﲨﺔ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﻣﻦ ﺧﻀﻮﻋﻬﺎ ﻟﻠﻄﻐﻴﺎﻥ ﺍﻟﻐﺎﺷﻢ ﺇﻻ ﺭﻳﺜﻤﺎ ﺗﻨﻘﺾ ﻋﻠﻴﻪ ﻭﲢﻄﻤﻪ ‪. .‬‬
‫ﺣﲔ ﻳﻨﻈﺮ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﰲ ﺍﳌﺪﻯ ﺍﳌﺘﻄﺎﻭﻝ ﳚﺪ ﻣﺼﺪﺍﻕ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ .‬ﳚﺪﻩ ﰲ ﻫﺬﺍ ﺍﻟﻮﺍﻗـﻊ‬
‫ﺫﺍﺗﻪ ﺑﺪﻭﻥ ﺣﺎﺟﺔ ﺇﱃ ﺍﻻﻧﺘﻈﺎﺭ ﺍﻟﻄﻮﻳﻞ !!‬
‫ﻭﻋﻠﻰ ﺃﻳﺔ ﺣﺎﻝ ﻓﻼ ﳜﺎﰿ ﺍﳌﺆﻣﻦ ﺷﻚ ﰲ ﺃﻥ ﻭﻋﺪ ﺍﷲ ﻫﻮ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﺎﺋﻨﺔ ﺍﻟﱵ ﻻ ﺑﺪ ﺃﻥ ﺗﻈﻬﺮ ﰲ ﺍﻟﻮﺟﻮﺩ‬
‫‪ ،‬ﻭﺃﻥ ﺍﻟﺬﻳﻦ ﳛﺎﺩﻭﻥ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻫﻢ ﺍﻷﺫﻟﻮﻥ ‪ ،‬ﻭﺃﻥ ﺍﷲ ﻭﺭﺳﻠﻪ ﻫﻢ ﺍﻟﻐﺎﻟﺒﻮﻥ ‪ .‬ﻭﺃﻥ ﻫﺬﺍ ﻫـﻮ ﺍﻟﻜـﺎﺋﻦ‬
‫ﻭﺍﻟﺬﻱ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ‪ .‬ﻭﻟﺘﻜﻦ ﺍﻟﻈﻮﺍﻫﺮ ﻏﲑ ﻫﺬﺍ ﻣﺎ ﺗﻜﻮﻥ !‬
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‫‪ -٥‬ﺇﻫﻼﻙ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﺍ‪‬ﺮﻣﲔ‬
‫ﺨﹶﻠ ‪‬ﻖ ِﻣﹾﺜﹸﻠﻬ‪‬ﺎ ﻓِﻲ ﺍﹾﻟِﺒﻠﹶـﺎ ِﺩ )‬
‫ﺕ ﺍﹾﻟ ِﻌﻤ‪‬ﺎ ِﺩ ) ‪ (٧‬ﺍﱠﻟﺘِﻲ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﻚ ِﺑﻌ‪‬ﺎ ٍﺩ ) ‪ِ (٦‬ﺇ ‪‬ﺭ ‪‬ﻡ ﹶﺫﺍ ِ‬ ‫ﻒ ﹶﻓ ‪‬ﻌ ﹶﻞ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪:‬ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ﹶﻛ‪‬ﻴ ‪‬‬
‫ﺨ ‪‬ﺮ ﺑِﺎﹾﻟﻮ‪‬ﺍ ِﺩ ) ‪ (٩‬ﻭِﻓ ‪‬ﺮ ‪‬ﻋ ‪‬ﻮ ﹶﻥ ﺫِﻱ ﺍﹾﻟﹶﺄ ‪‬ﻭﺗ‪‬ﺎ ِﺩ ) ‪ (١٠‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻃ ‪‬ﻐﻮ‪‬ﺍ ﻓِﻲ ﺍﹾﻟِﺒﻠﹶـﺎ ِﺩ ) ‪(١١‬‬ ‫ﺼ‪‬‬ ‫‪ (٨‬ﻭﹶﺛﻤ‪‬ﻮ ‪‬ﺩ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺟ‪‬ﺎﺑ‪‬ﻮﺍ ﺍﻟ ‪‬‬
‫ﻚ ﹶﻟﺒِﺎﹾﻟ ِﻤ ‪‬ﺮﺻ‪‬ﺎ ِﺩ ) ‪(١٤‬‬ ‫ﺏ ) ‪ِ (١٣‬ﺇ ﱠﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﻁ ‪‬ﻋﺬﹶﺍ ٍ‬ ‫ﻚ ‪‬ﺳ ‪‬ﻮ ﹶ‬ ‫ﺐ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﺭ‪‬ﺑ ‪‬‬‫ﺼ ‪‬‬ ‫ﹶﻓﹶﺄ ﹾﻛﹶﺜﺮ‪‬ﻭﺍ ﻓِﻴﻬ‪‬ﺎ ﺍﹾﻟ ﹶﻔﺴ‪‬ﺎ ‪‬ﺩ ) ‪ (١٢‬ﹶﻓ ‪‬‬
‫ﻫﺆﻻﺀ ﻫﻢ " ﺍﻟﺬﻳﻦ ﻃﻐﻮﺍ ﰲ ﺍﻟﺒﻼﺩ ‪ ،‬ﻓﺄﻛﺜﺮﻭﺍ ﻓﻴﻬﺎ ﺍﻟﻔﺴﺎﺩ " ‪. .‬‬

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‫‪٢٠٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻟﻴﺲ ﻭﺭﺍﺀ ﺍﻟﻄﻐﻴﺎﻥ ﺇﻻ ﺍﻟﻔﺴﺎﺩ ‪ .‬ﻓﺎﻟﻄﻐﻴﺎﻥ ﻳﻔﺴﺪ ﺍﻟﻄﺎﻏﻴﺔ ‪ ،‬ﻭﻳﻔﺴﺪ ﺍﻟﺬﻳﻦ ﻳﻘﻊ ﻋﻠﻴﻬﻢ ﺍﻟﻄﻐﻴﺎﻥ ﺳـﻮﺍﺀ ‪.‬‬
‫ﻛﻤﺎ ﻳﻔﺴﺪ ﺍﻟﻌﻼﻗﺎﺕ ﻭﺍﻻﺭﺗﺒﺎﻃﺎﺕ ﰲ ﻛﻞ ﺟﻮﺍﻧﺐ ﺍﳊﻴﺎﺓ ‪ .‬ﻭﳛﻮﻝ ﺍﳊﻴﺎﺓ ﻋﻦ ﺧﻄﻬﺎ ﺍﻟﺴﻠﻴﻢ ﺍﻟﻨﻈﻴـﻒ ‪،‬‬
‫ﺍﳌﻌﻤﺮ ﺍﻟﺒﺎﱐ ‪ ،‬ﺇﱃ ﺧﻂ ﺁﺧﺮ ﻻ ﺗﺴﺘﻘﻴﻢ ﻣﻌﻪ ﺧﻼﻓﺔ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻷﺭﺽ ﲝﺎﻝ ‪. .‬‬
‫ﺇﻧﻪ ﳚﻌﻞ ﺍﻟﻄﺎﻏﻴﺔ ﺃﺳﲑ ﻫﻮﺍﻩ ‪ ،‬ﻷﻧﻪ ﻻ ﻳﻔﻲﺀ ﺇﱃ ﻣﻴﺰﺍﻥ ﺛﺎﺑﺖ ‪ ،‬ﻭﻻ ﻳﻘﻒ ﻋﻨﺪ ﺣﺪ ﻇﺎﻫﺮ ‪ ،‬ﻓﻴﻔﺴﺪ ﻫـﻮ‬
‫ﺃﻭﻝ ﻣﻦ ﻳﻔﺴﺪ ؛ ﻭﻳﺘﺨﺬ ﻟﻪ ﻣﻜﺎﻧﺎ ﰲ ﺍﻷﺭﺽ ﻏﲑ ﻣﻜﺎﻥ ﺍﻟﻌﺒﺪ ﺍﳌﺴﺘﺨﻠﻒ ؛ ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﻓﺮﻋـﻮﻥ ‪" . .‬‬
‫ﺃﻧﺎ ﺭﺑﻜﻢ ﺍﻷﻋﻠﻰ " ﻋﻨﺪﻣﺎ ﺃﻓﺴﺪﻩ ﻃﻐﻴﺎﻧﻪ ‪ ،‬ﻓﺘﺠﺎﻭﺯ ﺑﻪ ﻣﻜﺎﻥ ﺍﻟﻌﺒﺪ ﺍﳌﺨﻠﻮﻕ ‪ ،‬ﻭﺗﻄﺎﻭﻝ ﺑﻪ ﺇﱃ ﻫﺬﺍ ﺍﻻﺩﻋﺎﺀ‬
‫ﺍﳌﻘﺒﻮﺡ ‪ ،‬ﻭﻫﻮ ﻓﺴﺎﺩ ﺃﻱ ﻓﺴﺎﺩ ‪.‬‬
‫ﰒ ﻫﻮ ﳚﻌﻞ ﺍﳉﻤﺎﻫﲑ ﺃﺭﻗﺎﺀ ﺃﺫﻻﺀ ‪ ،‬ﻣﻊ ﺍﻟﺴﺨﻂ ﺍﻟﺪﻓﲔ ﻭﺍﳊﻘﺪ ﺍﻟﻜﻈﻴﻢ ‪ ،‬ﻓﺘﺘﻌﻄﻞ ﻓﻴﻬﻢ ﻣﺸﺎﻋﺮ ﺍﻟﻜﺮﺍﻣـﺔ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ‪ ،‬ﻭﻣﻠﻜﺎﺕ ﺍﻻﺑﺘﻜﺎﺭ ﺍﳌﺘﺤﺮﺭﺓ ﺍﻟﱵ ﻻ ﺗﻨﻤﻮ ﰲ ﻏﲑ ﺟﻮ ﺍﳊﺮﻳﺔ ‪ .‬ﻭﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺗـﺴﺘﺬﻝ ﺗﺄﺳـﻦ‬
‫ﻭﺗﺘﻌﻔﻦ ‪ ،‬ﻭﺗﺼﺒﺢ ﻣﺮﺗﻌﺎ ﻟﺪﻳﺪﺍﻥ ﺍﻟﺸﻬﻮﺍﺕ ﺍﳍﺎﺑﻄﺔ ﻭﺍﻟﻐﺮﺍﺋﺰ ﺍﳌﺮﻳﻀﺔ ‪ .‬ﻭﻣﻴﺪﺍﻧﺎ ﻟﻼﳓﺮﺍﻓﺎﺕ ﻣﻊ ﺍﻧﻄﻤـﺎﺱ‬
‫ﺍﻟﺒﺼﲑﺓ ﻭﺍﻹﺩﺭﺍﻙ ‪ .‬ﻭﻓﻘﺪﺍﻥ ﺍﻷﺭﳛﻴﺔ ﻭﺍﳍﻤﺔ ﻭﺍﻟﺘﻄﻠﻊ ﻭﺍﻻﺭﺗﻔﺎﻉ ‪ ،‬ﻭﻫﻮ ﻓﺴﺎﺩ ﺃﻱ ﻓﺴﺎﺩ ‪. .‬‬
‫ﰒ ﻫﻮ ﳛﻄﻢ ﺍﳌﻮﺍﺯﻳﻦ ﻭﺍﻟﻘﻴﻢ ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﳌﺴﺘﻘﻴﻤﺔ ‪ ،‬ﻷ‪‬ﺎ ﺧﻄﺮ ﻋﻠﻰ ﺍﻟﻄﻐﺎﺓ ﻭﺍﻟﻄﻐﻴﺎﻥ ‪ .‬ﻓﻼﺑـﺪ ﻣـﻦ‬
‫ﺗﺰﻳﻴﻒ ﻟﻠﻘﻴﻢ ‪ ،‬ﻭﺗﺰﻭﻳﺮ ﰲ ﺍﳌﻮﺍﺯﻳﻦ ‪ ،‬ﻭﲢﺮﻳﻒ ﻟﻠﺘﺼﻮﺭﺍﺕ ﻛﻲ ﺗﻘﺒﻞ ﺻﻮﺭﺓ ﺍﻟﺒﻐﻲ ﺍﻟﺒﺸﻌﺔ ‪ ،‬ﻭﺗﺮﺍﻫﺎ ﻣﻘﺒﻮﻟﺔ‬
‫ﻣﺴﺘﺴﺎﻏﺔ ‪. .‬‬
‫ﻭﻫﻮ ﻓﺴﺎﺩ ﺃﻱ ﻓﺴﺎﺩ ‪.‬‬
‫ﻓﻠﻤﺎ ﺃﻛﺜﺮﻭﺍ ﰲ ﺍﻷﺭﺽ ﺍﻟﻔﺴﺎﺩ ‪ ،‬ﻛﺎﻥ ﺍﻟﻌﻼﺝ ﻫﻮ ﺗﻄﻬﲑ ﻭﺟﻪ ﺍﻷﺭﺽ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ‪:‬‬
‫" ﻓﺼﺐ ﻋﻠﻴﻬﻢ ﺭﺑﻚ ﺳﻮﻁ ﻋﺬﺍﺏ ‪ .‬ﺇﻥ ﺭﺑﻚ ﻟﺒﺎﳌﺮﺻﺎﺩ " ‪. .‬‬
‫ﻓﺮﺑﻚ ﺭﺍﺻﺪ ﳍﻢ ﻭﻣﺴﺠﻞ ﻷﻋﻤﺎﳍﻢ ‪ .‬ﻓﻠﻤﺎ ﺃﻥ ﻛﺜﺮ ﺍﻟﻔﺴﺎﺩ ﻭﺯﺍﺩ ﺻﺐ ﻋﻠﻴﻬﻢ ﺳﻮﻁ ﻋﺬﺍﺏ ‪ ،‬ﻭﻫﻮ ﺗﻌﺒﲑ‬
‫ﻳﻮﺣﻲ ﺑﻠﺬﻉ ﺍﻟﻌﺬﺍﺏ ﺣﲔ ﻳﺬﻛﺮ ﺍﻟﺴﻮﻁ ‪ ،‬ﻭﺑﻔﻴﻀﻪ ﻭﻏﻤﺮﻩ ﺣﲔ ﻳﺬﻛﺮ ﺍﻟﺼﺐ ‪ .‬ﺣﻴـﺚ ﳚﺘﻤـﻊ ﺍﻷﱂ‬
‫ﺍﻟﻼﺫﻉ ﻭﺍﻟﻐﻤﺮﺓ ﺍﻟﻄﺎﻏﻴﺔ ‪ ،‬ﻋﻠﻰ ﺍﻟﻄﻐﺎﺓ ﺍﻟﺬﻳﻦ ﻃﻐﻮﺍ ﰲ ﺍﻟﺒﻼﺩ ﻓﺄﻛﺜﺮﻭﺍ ﻓﻴﻬﺎ ﺍﻟﻔﺴﺎﺩ ‪.‬‬
‫ﻭﻣﻦ ﻭﺭﺍﺀ ﺍﳌﺼﺎﺭﻉ ﻛﻠﻬﺎ ﺗﻔﻴﺾ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻋﻠﻰ ﺍﻟﻘﻠﺐ ﺍﳌﺆﻣﻦ ﻭﻫﻮ ﻳﻮﺍﺟﻪ ﺍﻟﻄﻐﻴﺎﻥ ﰲ ﺃﻱ ﺯﻣـﺎﻥ ﻭﺃﻱ‬
‫ﻣﻜﺎﻥ ‪ .‬ﻭﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫" ﺇﻥ ﺭﺑﻚ ﻟﺒﺎﳌﺮﺻﺎﺩ " ﺗﻔﻴﺾ ﻃﻤﺄﻧﻴﻨﺔ ﺧﺎﺻﺔ ‪ .‬ﻓﺮﺑﻚ ﻫﻨﺎﻙ ‪ .‬ﺭﺍﺻﺪ ﻻ ﻳﻔﻮﺗﻪ ﺷﻲﺀ ‪ .‬ﻣﺮﺍﻗﺐ ﻻ ﻳﻨـﺪ‬
‫ﻋﻨﻪ ﺷﻲﺀ ‪ .‬ﻓﻠﻴﻄﻤﺌﻦ ﺑﺎﻝ ﺍﳌﺆﻣﻦ ‪ ،‬ﻭﻟﻴﻨﻢ ﻣﻞﺀ ﺟﻔﻮﻧﻪ ‪ .‬ﻓﺈﻥ ﺭﺑﻪ ﻫﻨﺎﻙ !‬
‫‪ . .‬ﺑﺎﳌﺮﺻﺎﺩ ‪. .‬‬
‫ﻟﻠﻄﻐﻴﺎﻥ ﻭﺍﻟﺸﺮ ﻭﺍﻟﻔﺴﺎﺩ‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﻫﻨﺎ ﳕﺎﺫﺝ ﻣﻦ ﻗﺪﺭ ﺍﷲ ﰲ ﺃﻣﺮ ﺍﻟﺪﻋﻮﺓ ‪ ،‬ﻏﲑ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﱵ ﺗﻌﺮﺿﻪ ﺳﻮﺭﺓ ﺍﻟﱪﻭﺝ ﻷﺻﺤﺎﺏ‬
‫ﺍﻷﺧﺪﻭﺩ ‪ .‬ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ‪ -‬ﻭﻻ ﻳﺰﺍﻝ ‪ -‬ﻳﺮﰊ ﺍﳌﺆﻣﻨﲔ ‪‬ـﺬﺍ ﺍﻟﻨﻤـﻮﺫﺝ ﻭﺫﺍﻙ ‪ .‬ﻭﻓـﻖ ﺍﳊـﺎﻻﺕ‬

‫‪٢٠٤‬‬
 ‫‪٢٠٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺍﳌﻼﺑﺴﺎﺕ ‪ .‬ﻭﻳﻌﺪ ﻧﻔﻮﺱ ﺍﳌﺆﻣﻨﲔ ﳍﺬﺍ ﻭﺫﺍﻙ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ ‪ .‬ﻟﺘﻄﻤﺌﻦ ﻋﻠﻰ ﺍﳊﺎﻟﲔ ‪ .‬ﻭﺗﺘﻮﻗﻊ ﺍﻷﻣـﺮﻳﻦ ‪،‬‬
‫ﻭﺗﻜﻞ ﻛﻞ ﺷﻲﺀ ﻟﻘﺪﺭ ﺍﷲ ﳚﺮﻳﻪ ﻛﻤﺎ ﻳﺸﺎﺀ ‪ ) .‬ﺍﻟﻈﻼﻝ (‬
‫****************‬
‫‪-٦‬ﺍﻟﺼﺮﺍﻉ ﺑﲔ ﺍﻟﺮﺳﻞ ﻭﺃﻋﺪﺍﺋﻬﻢ ﻭﺍﻟﻨﻬﺎﻳﺔ ﺍﻟﺴﻮﺩﺍﺀ ﻟﻜﻞ ﺟﺒﺎﺭ ﻋﻨﻴﺪ‬
‫ﻭﻳﺴﺘﻤﺮ ﻣﻮﺳﻰ ﰲ ﺑﻴﺎﻧﻪ ﻭﺗﺬﻛﲑﻩ ﻟﻘﻮﻣﻪ ‪ .‬ﻭﻟﻜﻨﻪ ﻳﺘﻮﺍﺭﻯ ﻋﻦ ﺍﳌﺸﻬﺪ ﻟﺘﱪﺯ ﺍﳌﻌﺮﻛﺔ ﺍﻟﻜﱪﻯ ﺑـﲔ ﺃﻣـﺔ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳉﺎﻫﻠﻴﺎﺕ ﺍﳌﻜﺬﺑﺔ ﺑﺎﻟﺮﺳﻞ ﻭﺍﻟﺮﺳﺎﻻﺕ ‪ .‬ﻭﺫﻟﻚ ﻣﻦ ﺑﺪﺍﺋﻊ ﺍﻷﺩﺍﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻹﺣﻴﺎﺀ ﺍﳌﺸﺎﻫﺪ ‪،‬‬
‫ﻭﻧﻘﻠﻬﺎ ﻣﻦ ﺣﻜﺎﻳﺔ ﺗﺮﻭﻯ ﺇﱃ ﻣﺸﻬﺪ ﻳﻨﻈﺮ ﻭﻳﺴﻤﻊ ‪ ،‬ﻭﺗﺘﺤﺮﻙ ﻓﻴﻪ ﺍﻟﺸﺨﻮﺹ ‪ ،‬ﻭﺗﺘﺠﻠﻰ ﻓﻴـﻪ ﺍﻟـﺴﻤﺎﺕ‬
‫ﻭﺍﻻﻧﻔﻌﺎﻻﺕ ‪. .‬‬
‫ﺡ‬
‫ﻭﺍﻵﻥ ﺇﱃ ﺍﻟﺴﺎﺣﺔ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﻳﺘﻼﺷﻰ ﻓﻴﻬﺎ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ‪ } :‬ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﺄِﺗ ﹸﻜ ‪‬ﻢ ‪‬ﻧ‪‬ﺒﹸﺄ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻣِﻦ ﹶﻗ‪‬ﺒِﻠ ﹸﻜ ‪‬ﻢ ﹶﻗ ‪‬ﻮ ِﻡ ﻧ‪‬ﻮ ٍ‬
‫‪‬ﻭﻋ‪‬ﺎ ٍﺩ ‪‬ﻭﹶﺛﻤ‪‬ﻮ ‪‬ﺩ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ِﻫ ‪‬ﻢ ﹶﻻ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻤ ‪‬ﻬ ‪‬ﻢ ِﺇ ﱠﻻ ﺍﻟﹼﻠ ‪‬ﻪ ﺟ‪‬ﺎﺀ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ ‪‬ﺭ ‪‬ﺳﹸﻠﻬ‪‬ﻢ ﺑِﺎﹾﻟ‪‬ﺒ‪‬ﻴﻨ‪‬ﺎﺕِ ﹶﻓ ‪‬ﺮﺩ‪‬ﻭﹾﺍ ﹶﺃ‪‬ﻳ ِﺪ‪‬ﻳ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ﹶﺃﻓﹾـﻮ‪‬ﺍ ِﻫ ِﻬ ‪‬ﻢ‬
‫ﺐ ) ‪ (٩‬ﺇﺑﺮﺍﻫﻴﻢ‬ ‫ﻚ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﺪﻋ‪‬ﻮ‪‬ﻧﻨ‪‬ﺎ ِﺇﹶﻟ‪‬ﻴ ِﻪ ‪‬ﻣﺮِﻳ ٍ‬
‫‪‬ﻭﻗﹶﺎﻟﹸﻮﹾﺍ ِﺇﻧ‪‬ﺎ ﹶﻛ ﹶﻔ ‪‬ﺮﻧ‪‬ﺎ ِﺑﻤ‪‬ﺎ ﹸﺃ ‪‬ﺭ ِﺳ ﹾﻠﺘ‪‬ﻢ ِﺑ ِﻪ ‪‬ﻭﺇِﻧ‪‬ﺎ ﹶﻟﻔِﻲ ‪‬ﺷ ‪‬‬
‫ﻫﺬﺍ ﺍﻟﺘﺬﻛﲑ ﻣﻦ ﻗﻮﻝ ﻣﻮﺳﻰ ‪ .‬ﻭﻟﻜﻦ ﺍﻟﺴﻴﺎﻕ ﻣﻨﺬ ﺍﻵﻥ ﳚﻌﻞ ﻣﻮﺳﻰ ﻳﺘﻮﺍﺭﻯ ﻟﻴﺴﺘﻤﺮ ﰲ ﻋـﺮﺽ ﻗـﺼﺔ‬
‫ﺍﻟﺮﺳﻞ ﻭﺍﻟﺮﺳﺎﻻﺕ ﰲ ﲨﻴﻊ ﺃﺯﻣﺎ‪‬ﺎ ‪ .‬ﻗﺼﺔ ﺍﻟﺮﺳﻞ ﻭﺍﻟﺮﺳﺎﻻﺕ ﻭﺣﻘﻴﻘﺘﻬﺎ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﳉﺎﻫﻠﻴﺔ ‪ ،‬ﻭﻋﺎﻗﺒـﺔ‬
‫ﺍﳌﻜﺬﺑﲔ ‪‬ﺎ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ‪. .‬‬
‫ﻭﻛﺄﻥ ﻣﻮﺳﻰ "ﺭﺍﻭﻳﺔ " ﻳﺒﺪﺃ ﺑﺎﻹﺷﺎﺭﺓ ﺇﱃ ﺃﺣﺪﺍﺙ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﻜﱪﻯ ‪ .‬ﰒ ﻳﺪﻉ ﺃﺑﻄﺎﳍﺎ ﻳﺘﺤﺪﺛﻮﻥ ﺑﻌﺪ ﺫﻟـﻚ‬
‫ﻭﻳﺘﺼﺮﻓﻮﻥ ‪ . .‬ﻭﻫﻲ ﻃﺮﻳﻘﺔ ﻣﻦ ﻃﺮﻕ ﺍﻟﻌﺮﺽ ﻟﻠﻘﺼﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﲢﻮﻝ ﺍﻟﻘﺼﺔ ﺍﶈﻜﻴﺔ ﺇﱃ ﺭﻭﺍﻳـﺔ ﺣﻴـﺔ‬
‫ﻛﻤﺎ ﺃﺳﻠﻔﻨﺎ ‪ .‬ﻭﻫﻨﺎ ﻧﺸﻬﺪ ﺍﻟﺮﺳﻞ ﺍﻟﻜﺮﺍﻡ ﰲ ﻣﻮﻛﺐ ﺍﻹﳝﺎﻥ ‪ ،‬ﻳﻮﺍﺟﻬﻮﻥ ﺍﻟﺒﺸﺮﻳﺔ ﻣﺘﺠﻤﻌﺔ ﰲ ﺟﺎﻫﻠﻴﺘـﻬﺎ ‪.‬‬
‫ﺣﻴﺚ ﺗﺘﻮﺍﺭﻯ ﺍﻟﻔﻮﺍﺻﻞ ﺑﲔ ﺃﺟﻴﺎﳍﺎ ﻭﺃﻗﻮﺍﻣﻬﺎ ‪ .‬ﻭﺗﱪﺯ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻜﱪﻯ ﳎﺮﺩﺓ ﻋﻦ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ‪ .‬ﻛﻤـﺎ‬
‫ﻫﻲ ﰲ ﺣﻘﻴﻘﺔ ﺍﻟﻮﺟﻮﺩ ﺧﻠﻒ ﺣﻮﺍﺟﺰ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ‪:‬‬
‫)ﺃﱂ ﻳﺄﺗﻜﻢ ﻧﺒﺄ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ‪:‬ﻗﻮﻡ ﻧﻮﺡ ﻭﻋﺎﺩ ﻭﲦﻮﺩ ﻭﺍﻟﺬﻳﻦ ﻣﻦ ﺑﻌﺪﻫﻢ ﻻ ﻳﻌﻠﻤﻬﻢ ﺇﻻ ﺍﷲ ؟( ‪. .‬‬
‫ﻓﻬﻢ ﻛﺜﲑ ﺇﺫﻥ ‪ ،‬ﻭﻫﻨﺎﻙ ﻏﲑ ﻣﻦ ﺟﺎﺀ ﺫﻛﺮﻫﻢ ﰲ ﺍﻟﻘﺮﺁﻥ ‪ .‬ﻣﺎ ﺑﲔ ﲦﻮﺩ ﻭﻗﻮﻡ ﻣﻮﺳﻰ ‪ .‬ﻭﺍﻟﺴﻴﺎﻕ ﻫﻨـﺎ ﻻ‬
‫ﻳﻌﲏ ﺑﺘﻔﺼﻴﻞ ﺃﻣﺮﻫﻢ ‪ ،‬ﻓﻬﻨﺎﻙ ﻭﺣﺪﺓ ﰲ ﺩﻋﻮﺓ ﺍﻟﺮﺳﻞ ﻭﻭﺣﺪﺓ ﻓﻴﻤﺎ ﻗﻮﺑﻠﺖ ﺑﻪ‪:‬‬
‫)ﺟﺎﺀ‪‬ﻢ ﺭﺳﻠﻬﻢ ﺑﺎﻟﺒﻴﻨﺎﺕ( ‪. .‬‬
‫ﺍﻟﻮﺍﺿﺤﺎﺕ ﺍﻟﱵ ﻻ ﻳﻠﺘﺒﺲ ﺃﻣﺮﻫﺎ ﻋﻠﻰ ﺍﻹﺩﺭﺍﻙ ﺍﻟﺴﻠﻴﻢ ‪.‬‬
‫)ﻓﺮﺩﻭﺍ ﺃﻳﺪﻳﻬﻢ ﰲ ﺃﻓﻮﺍﻫﻬﻢ ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪:‬ﺇﻧﺎ ﻛﻔﺮﻧﺎ ﲟﺎ ﺃﺭﺳﻠﺘﻢ ﺑﻪ ؛ ﻭﺇﻧﺎ ﻟﻔﻲ ﺷﻚ ﳑﺎ ﺗﺪﻋﻮﻧﻨﺎ ﺇﻟﻴﻪ ﻣﺮﻳﺐ( ‪. .‬‬
‫ﺭﺩﻭﺍ ﺃﻳﺪﻳﻬﻢ ﰲ ﺃﻓﻮﺍﻫﻬﻢ ﻛﻤﺎ ﻳﻔﻌﻞ ﻣﻦ ﻳﺮﻳﺪ ﲤﻮﻳﺞ ﺍﻟﺼﻮﺕ ﻟﻴﺴﻤﻊ ﻋﻦ ﺑﻌﺪ ‪ ،‬ﺑﺘﺤﺮﻳﻚ ﻛﻔﻪ ﺃﻣﺎﻡ ﻓﻤـﻪ‬
‫ﻭﻫﻮ ﻳﺮﻓﻊ ﺻﻮﺗﻪ ﺫﻫﺎﺑﺎ ﻭﺇﻳﺎﺑﺎ ﻓﻴﺘﻤﻮﺝ ﺍﻟﺼﻮﺕ ﻭﻳﺴﻤﻊ ‪ .‬ﻳﺮﺳﻢ ﺍﻟﺴﻴﺎﻕ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﺍﻟﱵ ﺗـﺪﻝ ﻋﻠـﻰ‬
‫ﺟﻬﺮﻫﻢ ﺑﺎﻟﺘﻜﺬﻳﺐ ﻭﺍﻟﺸﻚ ‪ ،‬ﻭﺇﻓﺤﺎﺷﻬﻢ ﰲ ﻫﺬﺍ ﺍﳉﻬﺮ ‪ ،‬ﻭﺇﺗﻴﺎ‪‬ﻢ ‪‬ﺬﻩ ﺍﳊﺮﻛﺔ ﺍﻟﻐﻠﻴﻈﺔ ﺍﻟﱵ ﻻ ﺃﺩﺏ ﻓﻴﻬﺎ‬
‫ﻭﻻ ﺫﻭﻕ ‪ ،‬ﺇﻣﻌﺎﻧﺎ ﻣﻨﻬﻢ ﰲ ﺍﳉﻬﺮ ﺑﺎﻟﻜﻔﺮ ‪.‬‬

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‫‪٢٠٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﺬﻱ ﻳﺪﻋﻮﻫﻢ ﺇﻟﻴﻪ ﺭﺳﻠﻬﻢ ﻫﻮ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺄﻟﻮﻫﻴﺔ ﺍﷲ ﻭﺣﺪﻩ ‪ ،‬ﻭﺭﺑﻮﺑﻴﺘﻪ ﻟﻠﺒﺸﺮ ﺑﻼ ﺷﺮﻳﻚ ﻣـﻦ‬
‫ﻋﺒﺎﺩﻩ ‪ . .‬ﻓﺈﻥ ﺍﻟﺸﻚ ﰲ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻨﺎﻃﻘﺔ ﺍﻟﱵ ﺗﺪﺭﻛﻬﺎ ﺍﻟﻔﻄﺮﺓ ‪ ،‬ﻭﺗﺪﻝ ﻋﻠﻴﻬﺎ ﺁﻳـﺎﺕ ﺍﷲ ﺍﳌﺒﺜﻮﺛـﺔ ﰲ‬
‫ﻇﺎﻫﺮ ﺍﻟﻜﻮﻥ ﺍﳌﺘﺠﻠﻴﺔ ﰲ ﺻﻔﺤﺎﺗﻪ ‪ ،‬ﻳﺒﺪﻭ ﻣﺴﺘﻨﻜﺮﺍ ﻗﺒﻴﺤﺎ ‪ ،‬ﻭﻗـﺪ ﺍﺳـﺘﻨﻜﺮ ﺍﻟﺮﺳـﻞ ﻫـﺬﺍ ﺍﻟـﺸﻚ ‪.‬‬
‫ﻭﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺷﺎﻫﺪﺍﻥ ‪.‬‬
‫)ﻗﺎﻟﺖ ﺭﺳﻠﻬﻢ‪:‬ﺃﰲ ﺍﷲ ﺷﻚ ﻓﺎﻃﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ؟( ‪. .‬‬
‫ﺃﰲ ﺍﷲ ﺷﻚ ﻭﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺗﻨﻄﻘﺎﻥ ﻟﻠﻔﻄﺮﺓ ﺑﺄﻥ ﺍﷲ ﺃﺑﺪﻋﻬﻤﺎ ﺇﺑﺪﺍﻋﺎ ﻭﺃﻧﺸﺄﳘﺎ ﺇﻧـﺸﺎﺀ ؟ ﻗﺎﻟـﺖ‬
‫ﺭﺳﻠﻬﻢ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ‪ ،‬ﻷﻥ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺁﻳﺘﺎﻥ ﻫﺎﺋﻠﺘﺎﻥ ﺑﺎﺭﺯﺗﺎﻥ ‪ ،‬ﻓﻤﺠﺮﺩ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻬﻤﺎ ﻳﻜﻔـﻲ ‪،‬‬
‫ﻭﻳﺮﺩ ﺍﻟﺸﺎﺭﺩ ﺇﱃ ﺍﻟﺮﺷﺪ ﺳﺮﻳﻌﺎ ‪ ،‬ﻭﱂ ﻳﺰﻳﺪﻭﺍ ﻋﻠﻰ ﺍﻹﺷﺎﺭﺓ ﺷﻴﺌﺎ ﻷ‪‬ﺎ ﻭﺣﺪﻫﺎ ﺗﻜﻔﻲ ؛ ﰒ ﺃﺧﺬﻭﺍ ﻳﻌﺪﺩﻭﻥ‬
‫ﻧﻌﻢ ﺍﷲ ﻋﻠﻰ ﺍﻟﺒﺸﺮ ﰲ ﺩﻋﻮ‪‬ﻢ ﺇﱃ ﺍﻹﳝﺎﻥ ‪ ،‬ﻭﰲ ﺇﻣﻬﺎﳍﻢ ﺇﱃ ﺃﺟﻞ ﻳﺘﺪﺑﺮﻭﻥ ﻓﻴﻪ ﻭﻳﺘﻘﻮﻥ ﺍﻟﻌﺬﺍﺏ‪:‬‬
‫)ﺃﰲ ﺍﷲ ﺷﻚ ﻓﺎﻃﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ‪ .‬ﻳﺪﻋﻮﻛﻢ ﻟﻴﻐﻔﺮ ﻟﻜﻢ ﻣﻦ ﺫﻧﻮﺑﻜﻢ( ‪.‬‬
‫ﻭﺍﻟﺪﻋﻮﺓ ﺃﺻﻼ ﺩﻋﻮﺓ ﺇﱃ ﺍﻹﳝﺎﻥ ‪ ،‬ﺍﳌﺆﺩﻱ ﺇﱃ ﺍﳌﻐﻔﺮﺓ ‪ .‬ﻭﻟﻜﻦ ﺍﻟﺴﻴﺎﻕ ﳚﻌﻞ ﺍﻟﺪﻋﻮﺓ ﻣﺒﺎﺷﺮﺓ ﻟﻠﻤﻐﻔـﺮﺓ ‪،‬‬
‫ﻟﺘﺘﺠﻠﻰ ﻧﻌﻤﺔ ﺍﷲ ﻭﻣﻨﺘﻪ ‪ .‬ﻭﻋﻨﺪﺋﺬ ﻳﺒﺪﻭ ﻋﺠﻴﺒﺎ ﺃﻥ ﻳﺪﻋﻰ ﻗﻮﻡ ﺇﱃ ﺍﳌﻐﻔﺮﺓ ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﺗﻠﻘﻴﻬﻢ ﻟﻠﺪﻋﻮﺓ !‬
‫)ﻳﺪﻋﻮﻛﻢ ﻟﻴﻐﻔﺮ ﻟﻜﻢ ﻣﻦ ﺫﻧﻮﺑﻜﻢ( ‪) . .‬ﻭﻳﺆﺧﺮﻛﻢ ﺇﱃ ﺃﺟﻞ ﻣﺴﻤﻰ( ‪. .‬‬
‫ﻓﻬﻮ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻣﻊ ﺍﻟﺪﻋﻮﺓ ﻟﻠﻤﻐﻔﺮﺓ ﻻ ﻳﻌﺠﻠﻜﻢ ﺑﺎﻹﳝﺎﻥ ﻓﻮﺭ ﺍﻟﺪﻋﻮﺓ ‪ ،‬ﻭﻻ ﻳﺄﺧﺬﻛﻢ ﺑﺎﻟﻌـﺬﺍﺏ ﻓـﻮﺭ‬
‫ﺍﻟﺘﻜﺬﻳﺐ ‪ .‬ﺇﳕﺎ ﳝﻦ ﻋﻠﻴﻜﻢ ﻣﻨﺔ ﺃﺧﺮﻯ ﻓﻴﺆﺧﺮﻛﻢ ﺇﱃ ﺃﺟﻞ ﻣﺴﻤﻰ ‪ .‬ﺇﻣﺎ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻭﺇﻣـﺎ ﺇﱃ ﻳـﻮﻡ‬
‫ﺍﳊﺴﺎﺏ ‪ ،‬ﺗﺮﺟﻌﻮﻥ ﻓﻴﻪ ﺇﱃ ﻧﻔﻮﺳﻜﻢ ‪ ،‬ﻭﺗﺘﺪﺑﺮﻭﻥ ﺁﻳﺎﺕ ﺍﷲ ﻭﺑﻴﺎﻥ ﺭﺳﻠﻜﻢ ‪ .‬ﻭﻫﻲ ﺭﲪﺔ ﻭﲰﺎﺣﺔ ﲢﺴﺒﺎﻥ‬
‫ﰲ ﺑﺎﺏ ﺍﻟﻨﻌﻢ ‪ . .‬ﻓﻬﻞ ﻫﺬﺍ ﻫﻮ ﺟﻮﺍﺏ ﺩﻋﻮﺓ ﺍﷲ ﺍﻟﺮﺣﻴﻢ ﺍﳌﻨﺎﻥ ؟!‬
‫ﻫﻨﺎ ﻳﺮﺟﻊ ﺍﻟﻘﻮﻡ ﰲ ﺟﻬﺎﻟﺘﻬﻢ ﺇﱃ ﺫﻟﻚ ﺍﻻﻋﺘﺮﺍﺽ ﺍﳉﻬﻮﻝ‪:‬‬
‫)ﻗﺎﻟﻮﺍ‪:‬ﺇﻥ ﺃﻧﺘﻢ ﺇﻻ ﺑﺸﺮ ﻣﺜﻠﻨﺎ ‪ ،‬ﺗﺮﻳﺪﻭﻥ ﺃﻥ ﺗﺼﺪﻭﻧﺎ ﻋﻤﺎ ﻛﺎﻥ ﻳﻌﺒﺪ ﺁﺑﺎﺅﻧﺎ( ‪. .‬‬
‫ﻭﺑﺪﻻ ﻣﻦ ﺃﻥ ﻳﻌﺘﺰ ﺍﻟﺒﺸﺮ ﺑﺎﺧﺘﻴﺎﺭ ﺍﷲ ﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﻟﻴﺤﻤﻞ ﺭﺳﺎﻟﺘﻪ ‪ ،‬ﻓﺈ‪‬ﻢ ﳉﻬﺎﻟﺘﻬﻢ ﻳﻨﻜﺮﻭﻥ ﻫﺬﺍ ﺍﻻﺧﺘﻴﺎﺭ‬
‫‪ ،‬ﻭﳚﻌﻠﻮﻧﻪ ﻣﺜﺎﺭ ﺭﻳﺒﺔ ﰲ ﺍﻟﺮﺳﻞ ﺍﳌﺨﺘﺎﺭﻳﻦ ؛ ﻭﻳﻌﻠﻠﻮﻥ ﺩﻋﻮﺓ ﺭﺳﻠﻬﻢ ﳍﻢ ﺑﺄ‪‬ﺎ ﺭﻏﺒﺔ ﰲ ﲢﻮﻳﻠﻬﻢ ﻋﻤﺎ ﻛـﺎﻥ‬
‫ﻳﻌﺒﺪ ﺁﺑﺎﺅﻫﻢ ‪ .‬ﻭﻻ ﻳﺴﺄﻟﻮﻥ ﺃﻧﻔﺴﻬﻢ‪:‬ﳌﺎﺫﺍ ﻳﺮﻏﺐ ﺍﻟﺮﺳﻞ ﰲ ﲢﻮﻳﻠﻬﻢ ؟! ﻭﺑﻄﺒﻴﻌﺔ ﺍﳉﻤﻮﺩ ﺍﻟﻌﻘﻠـﻲ ﺍﻟـﺬﻱ‬
‫ﺗﻄﺒﻌﻪ ﺍﻟﻮﺛﻨﻴﺎﺕ ﰲ ﺍﻟﻌﻘﻮﻝ ﻻ ﻳﻔﻜﺮﻭﻥ ﻓﻴﻤﺎ ﻛﺎﻥ ﻳﻌﺒﺪ ﺁﺑﺎﺅﻫﻢ‪:‬ﻣﺎ ﻗﻴﻤﺘﻪ ؟ ﻣﺎ ﺣﻘﻴﻘﺘﻪ ؟ ﻣﺎﺫﺍ ﻳـﺴﺎﻭﻱ ﰲ‬
‫ﻣﻌﺮﺽ ﺍﻟﻨﻘﺪ ﻭﺍﻟﺘﻔﻜﲑ ؟!‬
‫ﻭﺑﻄﺒﻴﻌﺔ ﺍﳉﻤﻮﺩ ﺍﻟﻌﻘﻠﻲ ﻛﺬﻟﻚ ﻻ ﻳﻔﻜﺮﻭﻥ ﰲ ﺍﻟﺪﻋﻮﺓ ﺍﳉﺪﻳﺪﺓ ‪ ،‬ﺇﳕﺎ ﻳﻄﻠﺒﻮﻥ ﺧﺎﺭﻗـﺔ ﺗـﺮﻏﻤﻬﻢ ﻋﻠـﻰ‬
‫ﺍﻟﺘﺼﺪﻳﻖ‪:‬‬
‫)ﻓﺄﺗﻮﻧﺎ ﺑﺴﻠﻄﺎﻥ ﻣﺒﲔ( ‪. .‬‬
‫ﻭﻳﺮﺩ ﺍﻟﺮﺳﻞ ‪ . .‬ﻻ ﻳﻨﻜﺮﻭﻥ ﺑﺸﺮﻳﺘﻬﻢ ﺑﻞ ﻳﻘﺮﺭﻭ‪‬ﺎ ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﻳﻮﺟﻬﻮﻥ ﺍﻷﻧﻈﺎﺭ ﺇﱃ ﻣﻨـﺔ ﺍﷲ ﰲ ﺍﺧﺘﻴـﺎﺭ‬
‫ﺭﺳﻞ ﻣﻦ ﺍﻟﺒﺸﺮ ‪ ،‬ﻭﰲ ﻣﻨﺤﻬﻢ ﻣﺎ ﻳﺆﻫﻠﻬﻢ ﳊﻤﻞ ﺍﻷﻣﺎﻧﺔ ﺍﻟﻜﱪﻯ‪:‬‬

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‫‪٢٠٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫)ﻗﺎﻟﺖ ﳍﻢ ﺭﺳﻠﻬﻢ‪:‬ﺇﻥ ﳓﻦ ﺇﻻ ﺑﺸﺮ ﻣﺜﻠﻜﻢ ‪ .‬ﻭﻟﻜﻦ ﺍﷲ ﳝﻦ ﻋﻠﻰ ﻣﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ( ‪. .‬‬

‫ﻭﻳﺬﻛﺮ ﺍﻟﺴﻴﺎﻕ ﻟﻔﻆ)ﳝﻦ( ﺗﻨﺴﻴﻘﺎ ﻟﻠﺤﻮﺍﺭ ﻣﻊ ﺟﻮ ﺍﻟﺴﻮﺭﺓ ‪ .‬ﺟﻮ ﺍﳊﺪﻳﺚ ﻋﻦ ﻧﻌﻢ ﺍﷲ ‪ .‬ﻭﻣﻨﻬﺎ ﻫﺬﻩ ﺍﳌﻨـﺔ‬
‫ﻋﻠﻰ ﻣﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ ‪ .‬ﻭﻫﻲ ﻣﻨﺔ ﺿﺨﻤﺔ ﻻ ﻋﻠﻰ ﺃﺷﺨﺎﺹ ﺍﻟﺮﺳﻞ ﻭﺣﺪﻫﻢ ‪ .‬ﻭﻟﻜﻦ ﻛـﺬﻟﻚ ﻋﻠـﻰ‬
‫ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﱵ ﺗﺸﺮﻑ ﺑﺎﻧﺘﺨﺎﺏ ﺃﻓﺮﺍﺩ ﻣﻨﻬﺎ ﳍﺬﻩ ﺍﳌﻬﻤﺔ ﺍﻟﻌﻈﻤﻰ ‪ .‬ﻣﻬﻤﺔ ﺍﻻﺗﺼﺎﻝ ﻭﺍﻟﺘﻠﻘﻲ ﻣﻦ ﺍﳌﻸ ﺍﻷﻋﻠﻰ ‪.‬‬
‫ﻭﻫﻲ ﻣﻨﺔ ﻋﻠﻰ ﺍﻟﺒﺸﺮﻳﺔ ﺑﺘﺬﻛﲑ ﺍﻟﻔﻄﺮﺓ ﺍﻟﱵ ﺭﺍﻥ ﻋﻠﻴﻬﺎ ﺍﻟﺮﻛﺎﻡ ﻟﺘﺨﺮﺝ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ ﺇﱃ ﺍﻟﻨﻮﺭ ؛ ﻭﻟﺘﺘﺤﺮﻙ‬
‫ﻓﻴﻬﺎ ﺃﺟﻬﺰﺓ ﺍﻻﺳﺘﻘﺒﺎﻝ ﻭﺍﻟﺘﻠﻘﻲ ﻓﺘﺨﺮﺝ ﻣﻦ ﺍﳌﻮﺕ ﺍﻟﺮﺍﻛﺪ ﺇﱃ ﺍﳊﻴﺎﺓ ﺍﳌﺘﻔﺘﺤﺔ ‪. .‬‬
‫ﰒ ﻫﻲ ﺍﳌﻨﺔ ﺍﻟﻜﱪﻯ ﻋﻠﻰ ﺍﻟﺒﺸﺮﻳﺔ ﺑﺈﺧﺮﺍﺝ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﺪﻳﻨﻮﻧﺔ ﻟﻠﻌﺒﺎﺩ ﺇﱃ ﺍﻟﺪﻳﻨﻮﻧﺔ ﷲ ﻭﺣﺪﻩ ﺑﻼ ﺷﺮﻳﻚ ؛‬
‫ﻭﺍﺳﺘﻨﻘﺎﺫ ﻛﺮﺍﻣﺘﻬﻢ ﻭﻃﺎﻗﺘﻬﻢ ﻣﻦ ﺍﻟﺬﻝ ﻭﺍﻟﺘﺒﺪﺩ ﰲ ﺍﻟﺪﻳﻨﻮﻧﺔ ﻟﻠﻌﺒﻴﺪ ‪ . .‬ﺍﻟﺬﻝ ﺍﻟﺬﻱ ﳛﲏ ﻫﺎﻣﺔ ﺇﻧﺴﺎﻥ ﻟﻌﺒـﺪ‬
‫ﻣﺜﻠﻪ ! ﻭﺍﻟﺘﺒﺪﺩ ﺍﻟﺬﻱ ﻳﺴﺨﺮ ﻃﺎﻗﺔ ﺇﻧﺴﺎﻥ ﻟﺘﺄﻟﻴﻪ ﻋﺒﺪ ﻣﺜﻠﻪ !‬
‫ﻓﺄﻣﺎ ﺣﻜﺎﻳﺔ ﺍﻹﺗﻴﺎﻥ ﺑﺴﻠﻄﺎﻥ ﻣﺒﲔ ‪ ،‬ﻭﻗﻮﺓ ﺧﺎﺭﻗﺔ ‪ ،‬ﻓﺎﻟﺮﺳﻞ ﻳﺒﻴﻨﻮﻥ ﻟﻘﻮﻣﻬﻢ ﺃ‪‬ﺎ ﻣﻦ ﺷﺄﻥ ﺍﷲ ‪ .‬ﻟﻴﻔﺮﻗﻮﺍ ﰲ‬
‫ﻣﺪﺍﺭﻛﻬﻢ ﺍﳌﺒﻬﻤﺔ ﺍﳌﻈﻠﻤﺔ ﺑﲔ ﺫﺍﺕ ﺍﷲ ﺍﻹﳍﻴﺔ ‪ ،‬ﻭﺫﻭﺍ‪‬ﻢ ﻫﻢ ﺍﻟﺒﺸﺮﻳﺔ ‪ ،‬ﻭﻟﻴﻤﺤﺼﻮﺍ ﺻﻮﺭﺓ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳌﻄﻠﻖ‬
‫ﺍﻟﺬﻱ ﻻ ﻳﻠﺘﺒﺲ ﲟﺸﺎ‪‬ﺔ ﰲ ﺫﺍﺕ ﻭﻻ ﺻﻔﺔ ‪ ،‬ﻭﻫﻲ ﺍﳌﺘﺎﻫﺔ ﺍﻟﱵ ﺗﺎﻫﺖ ﻓﻴﻬﺎ ﺍﻟﻮﺛﻨﻴﺎﺕ ﻛﻤﺎ ﺗﺎﻫـﺖ ﻓﻴﻬـﺎ‬
‫ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﻜﻨﺴﻴﺔ ﰲ ﺍﳌﺴﻴﺤﻴﺔ ﻋﻨﺪﻣﺎ ﺗﻠﺒﺴﺖ ﺑﺎﻟﻮﺛﻨﻴﺎﺕ ﺍﻹﻏﺮﻳﻘﻴﺔ ﻭﺍﻟﺮﻭﻣﺎﻧﻴﺔ ﻭﺍﳌـﺼﺮﻳﺔ ﻭﺍﳍﻨﺪﻳـﺔ ‪.‬‬
‫ﻭﻛﺎﻧﺖ ﻧﻘﻄﺔ ﺍﻟﺒﺪﺀ ﰲ ﺍﳌﺘﺎﻫﺔ ﻫﻲ ﻧﺴﺒﺔ ﺍﳋﻮﺍﺭﻕ ﺇﱃ ﻋﻴﺴﻰ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ -‬ﺑﺬﺍﺗﻪ ﻭﺍﻟﻠﺒﺲ ﺑﲔ ﺃﻟﻮﻫﻴـﺔ‬
‫ﺍﷲ ﻭﻋﺒﻮﺩﻳﺔ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ !‬
‫)ﻭﻣﺎ ﻛﺎﻥ ﻟﻨﺎ ﺃﻥ ﻧﺄﺗﻴﻜﻢ ﺑﺴﻠﻄﺎﻥ ﺇﻻ ﺑﺈﺫﻥ ﺍﷲ( ‪. .‬‬
‫ﻭﻣﺎ ﻧﻌﺘﻤﺪ ﻋﻠﻰ ﻗﻮﺓ ﻏﲑ ﻗﻮﺗﻪ‪:‬‬
‫)ﻭﻋﻠﻰ ﺍﷲ ﻓﻠﻴﺘﻮﻛﻞ ﺍﳌﺆﻣﻨﻮﻥ( ‪. .‬‬
‫ﻳﻄﻠﻘﻬﺎ ﺍﻟﺮﺳﻞ ﺣﻘﻴﻘﺔ ﺩﺍﺋﻤﺔ ‪ .‬ﻓﻌﻠﻰ ﺍﷲ ﻭﺣﺪﻩ ﻳﺘﻮﻛﻞ ﺍﳌﺆﻣﻦ ‪ ،‬ﻻ ﻳﺘﻠﻔﺖ ﻗﻠﺒﻪ ﺇﱃ ﺳﻮﺍﻩ ‪ ،‬ﻭﻻ ﻳﺮﺟﻮ ﻋﻮﻧﺎ‬
‫ﺇﻻ ﻣﻨﻪ ‪ ،‬ﻭﻻ ﻳﺮﺗﻜﻦ ﺇﻻ ﺇﱃ ﲪﺎﻩ ‪.‬‬
‫ﰒ ﻳﻮﺍﺟﻬﻮﻥ ﺍﻟﻄﻐﻴﺎﻥ ﺑﺎﻹﳝﺎﻥ ‪ ،‬ﻭﻳﻮﺍﺟﻬﻮﻥ ﺍﻷﺫﻯ ﺑﺎﻟﺜﺒﺎﺕ ؛ ﻭﻳﺴﺄﻟﻮﻥ ﻟﻠﺘﻘﺮﻳﺮ ﻭﺍﻟﺘﻮﻛﻴﺪ‪:‬‬
‫)ﻭﻣﺎ ﻟﻨﺎ ﺃﻻ ﻧﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﻭﻗﺪ ﻫﺪﺍﻧﺎ ﺳﺒﻠﻨﺎ ؟ ﻭﻟﻨﺼﱪﻥ ﻋﻠﻰ ﻣﺎ ﺁﺫﻳﺘﻤﻮﻧـﺎ ‪ ،‬ﻭﻋﻠـﻰ ﺍﷲ ﻓﻠﻴﺘﻮﻛـﻞ‬
‫ﺍﳌﺘﻮﻛﻠﻮﻥ( ‪. .‬‬
‫)ﻭﻣﺎ ﻟﻨﺎ ﺃﻻ ﻧﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﻭﻗﺪ ﻫﺪﺍﻧﺎ ﺳﺒﻠﻨﺎ( ‪. .‬‬
‫ﺇ‪‬ﺎ ﻛﻠﻤﺔ ﺍﳌﻄﻤﺌﻦ ﺇﱃ ﻣﻮﻗﻔﻪ ﻭﻃﺮﻳﻘﻪ ‪ .‬ﺍﳌﺎﻟﺊ ﻳﺪﻳﻪ ﻣﻦ ﻭﻟﻴﻪ ﻭﻧﺎﺻﺮﻩ ‪ .‬ﺍﳌﺆﻣﻦ ﺑﺄﻥ ﺍﷲ ﺍﻟﺬﻱ ﻳﻬﺪﻱ ﺍﻟﺴﺒﻴﻞ‬
‫ﻻ ﺑﺪ ﺃﻥ ﻳﻨﺼﺮ ﻭﺃﻥ ﻳﻌﲔ ‪ .‬ﻭﻣﺎﺫﺍ ﻳﻬﻢ ﺣﱴ ﻭﻟﻮ ﱂ ﻳﺘﻢ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻧﺼﺮ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﻗـﺪ ﺿـﻤﻦ‬
‫ﻫﺪﺍﻳﺔ ﺍﻟﺴﺒﻴﻞ ؟ ﻭﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﳛﺲ ﺃﻥ ﻳﺪ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﺗﻘﻮﺩ ﺧﻄﺎﻩ ‪ ،‬ﻭ‪‬ﺪﻳﻪ ﺍﻟﺴﺒﻴﻞ ‪ ،‬ﻫﻮ ﻗﻠـﺐ‬
‫ﻣﻮﺻﻮﻝ ﺑﺎﷲ ﻻ ﳜﻄﺊ ﺍﻟﺸﻌﻮﺭ ﺑﻮﺟﻮﺩﻩ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻭﺃﻟﻮﻫﻴﺘﻪ ﺍﻟﻘﺎﻫﺮﺓ ﺍﳌﺴﻴﻄﺮﺓ ؛ ﻭﻫﻮ ﺷﻌﻮﺭ ﻻ ﳎـﺎﻝ‬
‫ﻣﻌﻪ ﻟﻠﺘﺮﺩﺩ ﰲ ﺍﳌﻀﻲ ﰲ ﺍﻟﻄﺮﻳﻖ ‪ ،‬ﺃﻳﺎ ﻛﺎﻧﺖ ﺍﻟﻌﻘﺒﺎﺕ ﰲ ﺍﻟﻄﺮﻳﻖ ‪ ،‬ﻭﺃﻳﺎ ﻛﺎﻧﺖ ﻗﻮﻯ ﺍﻟﻄـﺎﻏﻮﺕ ﺍﻟـﱵ‬

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‫‪٢٠٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺗﺘﺮﺑﺺ ﰲ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ‪ .‬ﻭﻣﻦ ﰒ ﻫﺬﺍ ﺍﻟﺮﺑﻂ ﰲ ﺭﺩ ﺍﻟﺮﺳﻞ ‪ -‬ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳـﻼﻣﻪ ﻋﻠـﻴﻬﻢ ‪ -‬ﺑـﲔ‬
‫ﺷﻌﻮﺭﻫﻢ ‪‬ﺪﺍﻳﺔ ﺍﷲ ﳍﻢ ﻭﺑﲔ ﺗﻮﻛﻠﻬﻢ ﻋﻠﻴﻪ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﻟﺘﻬﺪﻳﺪ ﺍﻟﺴﺎﻓﺮ ﻣﻦ ﺍﻟﻄﻮﺍﻏﻴﺖ ؛ ﰒ ﺇﺻﺮﺍﺭﻫﻢ ﻋﻠﻰ‬
‫ﺍﳌﻀﻲ ﰲ ﻃﺮﻳﻘﻬﻢ ﰲ ﻭﺟﻪ ﻫﺬﺍ ﺍﻟﺘﻬﺪﻳﺪ ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪ -‬ﺣﻘﻴﻘﺔ ﺍﻻﺭﺗﺒﺎﻁ ﰲ ﻗﻠﺐ ﺍﳌﺆﻣﻦ ﺑﲔ ﺷﻌﻮﺭﻩ ‪‬ﺪﺍﻳﺔ ﺍﷲ ﻭﺑﲔ ﺑﺪﻳﻬﻴﺔ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻴـﻪ ‪ -‬ﻻ‬
‫ﺗﺴﺘﺸﻌﺮﻫﺎ ﺇﻻ ﺍﻟﻘﻠﻮﺏ ﺍﻟﱵ ﺗﺰﺍﻭﻝ ﺍﳊﺮﻛﺔ ﻓﻌﻼ ﰲ ﻣﻮﺍﺟﻬﺔ ﻃﺎﻏﻮﺕ ﺍﳉﺎﻫﻠﻴﺔ ؛ ﻭﺍﻟﱵ ﺗﺴﺘﺸﻌﺮ ﰲ ﺃﻋﻤﺎﻗﻬﺎ‬
‫ﻳﺪ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻭﻫﻲ ﺗﻔﺘﺢ ﳍﺎ ﻛﻮﻯ ﺍﻟﻨﻮﺭ ﻓﺘﺒﺼﺮ ﺍﻵﻓﺎﻕ ﺍﳌﺸﺮﻗﺔ ﻭﺗﺴﺘﺮﻭﺡ ﺃﻧﺴﺎﻡ ﺍﻹﳝﺎﻥ ﻭﺍﳌﻌﺮﻓﺔ ‪،‬‬
‫ﻭﲢﺲ ﺍﻷﻧﺲ ﻭﺍﻟﻘﺮﰉ ‪. .‬‬
‫ﻭﺣﻴﻨﺌﺬ ﻻ ﲢﻔﻞ ﲟﺎ ﻳﺘﻮﻋﺪﻫﺎ ﺑﻪ ﻃﻮﺍﻏﻴﺖ ﺍﻷﺭﺽ ؛ ﻭﻻ ﲤﻠﻚ ﺃﻥ ﺗﺴﺘﺠﻴﺐ ﻟﻺﻏﺮﺍﺀ ﻭﻻ ﻟﻠﺘﻬﺪﻳﺪ ؛ ﻭﻫـﻲ‬
‫ﲢﺘﻘﺮ ﻃﻮﺍﻏﻴﺖ ﺍﻷﺭﺽ ﻭﻣﺎ ﰲ ﺃﻳﺪﻳﻬﻢ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻟﺒﻄﺶ ﻭﺍﻟﺘﻨﻜﻴﻞ ‪ .‬ﻭﻣﺎﺫﺍ ﳜﺎﻑ ﺍﻟﻘﻠﺐ ﺍﳌﻮﺻﻮﻝ ﺑـﺎﷲ‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ؟ ﻭﻣﺎﺫﺍ ﳜﻴﻔﻪ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻟﻌﺒﻴﺪ ؟!‬
‫)ﻭﻣﺎ ﻟﻨﺎ ﺃﻻ ﻧﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﻭﻗﺪ ﻫﺪﺍﻧﺎ ﺳﺒﻠﻨﺎ( ‪. .‬‬
‫)ﻭﻟﻨﺼﱪﻥ ﻋﻠﻰ ﻣﺎ ﺁﺫﻳﺘﻤﻮﻧﺎ( ‪.‬‬
‫ﻟﻨﺼﱪﻥ ‪ ،‬ﻻ ﻧﺘﺰﺣﺰﺡ ﻭﻻ ﻧﻀﻌﻒ ﻭﻻ ﻧﺘﺮﺍﺟﻊ ﻭﻻ ‪‬ﻦ ؛ ﻭﻻ ﻧﺘﺰﻋﺰﻉ ﻭﻻ ﻧﺸﻚ ﻭﻻ ﻧﻔﺮﻁ ﻭﻻ ﳓﻴﺪ ‪. .‬‬
‫)ﻭﻋﻠﻰ ﺍﷲ ﻓﻠﻴﺘﻮﻛﻞ ﺍﳌﺘﻮﻛﻠﻮﻥ( ‪. .‬‬
‫ﻭﻫﻨﺎ ﻳﺴﻔﺮ ﺍﻟﻄﻐﻴﺎﻥ ﻋﻦ ﻭﺟﻬﻪ ‪ .‬ﻻ ﳚﺎﺩﻝ ﻭﻻ ﻳﻨﺎﻗﺶ ﻭﻻﻳﻔﻜﺮ ﻭﻻ ﻳﺘﻌﻘﻞ ‪ ،‬ﻷﻧﻪ ﳛـﺲ ‪‬ﺰﳝﺘـﻪ ﺃﻣـﺎﻡ‬
‫ﺍﻧﺘﺼﺎﺭ ﺍﻟﻌﻘﻴﺪﺓ ‪ ،‬ﻓﻴﺴﻔﺮ ﺑﺎﻟﻘﻮﺓ ﺍﳌﺎﺩﻳﺔ ﺍﻟﻐﻠﻴﻈﺔ ﺍﻟﱵ ﻻ ﳝﻠﻚ ﻏﲑﻫﺎ ﺍﳌﺘﺠﱪﻭﻥ‪:‬‬
‫)ﻭﻗﺎﻝ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻟﺮﺳﻠﻬﻢ‪:‬ﻟﻨﺨﺮﺟﻨﻜﻢ ﻣﻦ ﺃﺭﺿﻨﺎ ﺃﻭ ﻟﺘﻌﻮﺩﻥ ﰲ ﻣﻠﺘﻨﺎ( !‬
‫ﻫﻨﺎ ﺗﺘﺠﻠﻰ ﺣﻘﻴﻘﺔ ﺍﳌﻌﺮﻛﺔ ﻭﻃﺒﻴﻌﺘﻬﺎ ﺑﲔ ﺍﻹﺳﻼﻡ ﻭﺍﳉﺎﻫﻠﻴﺔ ‪. .‬‬
‫ﺇﻥ ﺍﳉﺎﻫﻠﻴﺔ ﻻ ﺗﺮﺿﻰ ﻣﻦ ﺍﻹﺳﻼﻡ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻛﻴﺎﻥ ﻣﺴﺘﻘﻞ ﻋﻨﻬﺎ ‪ .‬ﻭﻻ ﺗﻄﻴﻖ ﺃﻥ ﻳﻜﻮﻥ ﻟـﻪ ﻭﺟـﻮﺩ‬
‫ﺧﺎﺭﺝ ﻋﻦ ﻭﺟﻮﺩﻫﺎ ‪ .‬ﻭﻫﻲ ﻻ ﺗﺴﺎﱂ ﺍﻹﺳﻼﻡ ﺣﱴ ﻟﻮ ﺳﺎﳌﻬﺎ ‪ .‬ﻓﺎﻹﺳﻼﻡ ﻻ ﺑﺪ ﺃﻥ ﻳﺒﺪﻭ ﰲ ﺻﻮﺭﺓ ﲡﻤﻊ‬
‫ﺣﺮﻛﻲ ﻣﺴﺘﻘﻞ ﺑﻘﻴﺎﺩﺓ ﻣﺴﺘﻘﻠﺔ ﻭﻭﻻﺀ ﻣﺴﺘﻘﻞ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻻ ﺗﻄﻴﻘﻪ ﺍﳉﺎﻫﻠﻴﺔ ‪ .‬ﻟﺬﻟﻚ ﻻ ﻳﻄﻠـﺐ ﺍﻟـﺬﻳﻦ‬
‫ﻛﻔﺮﻭﺍ ﻣﻦ ﺭﺳﻠﻬﻢ ﳎﺮﺩ ﺃﻥ ﻳﻜﻔﻮﺍ ﻋﻦ ﺩﻋﻮ‪‬ﻢ ؛ ﻭﻟﻜﻦ ﻳﻄﻠﺒﻮﻥ ﻣﻨﻬﻢ ﺃﻥ ﻳﻌﻮﺩﻭﺍ ﰲ ﻣﻠﺘﻬﻢ ‪ ،‬ﻭﺃﻥ ﻳﻨﺪﳎﻮﺍ‬
‫ﰲ ﲡﻤﻌﻬﻢ ﺍﳉﺎﻫﻠﻲ ‪ ،‬ﻭﺃﻥ ﻳﺬﻭﺑﻮﺍ ﰲ ﳎﺘﻤﻌﻬﻢ ﻓﻼ ﻳﺒﻘﻰ ﳍﻢ ﻛﻴﺎﻥ ﻣﺴﺘﻘﻞ ‪ .‬ﻭﻫﺬﺍ ﻣﺎ ﺗﺄﺑﺎﻩ ﻃﺒﻴﻌﺔ ﻫـﺬﺍ‬
‫ﺍﻟﺪﻳﻦ ﻷﻫﻠﻪ ‪ ،‬ﻭﻣﺎ ﻳﺮﻓﻀﻪ ﺍﻟﺮﺳﻞ ﻣﻦ ﰒ ﻭﻳﺄﺑﻮﻧﻪ ‪ ،‬ﻓﻤﺎ ﻳﻨﺒﻐﻲ ﳌﺴﻠﻢ ﺃﻥ ﻳﻨﺪﻣﺞ ﰲ ﺍﻟﺘﺠﻤﻊ ﺍﳉﺎﻫﻠﻲ ﻣـﺮﺓ‬
‫ﺃﺧﺮﻯ ‪. .‬‬
‫ﻭﻋﻨﺪﻣﺎ ﺗﺴﻔﺮ ﺍﻟﻘﻮﺓ ﺍﻟﻐﺎﴰﺔ ﻋﻦ ﻭﺟﻬﻬﺎ ﺍﻟﺼﻠﺪ ﻻ ﻳﺒﻘﻰ ﳎﺎﻝ ﻟﺪﻋﻮﺓ ‪ ،‬ﻭﻻ ﻳﺒﻘﻰ ﳎﺎﻝ ﳊﺠﺔ ؛ ﻭﻻ ﻳـﺴﻠﻢ‬
‫ﺍﷲ ﺍﻟﺮﺳﻞ ﺇﱃ ﺍﳉﺎﻫﻠﻴﺔ ‪. .‬‬
‫ﺇﻥ ﺍﻟﺘﺠﻤﻊ ﺍﳉﺎﻫﻠﻲ ‪ -‬ﺑﻄﺒﻴﻌﺔ ﺗﺮﻛﻴﺒﻪ ﺍﻟﻌﻀﻮﻱ ‪ -‬ﻻ ﻳﺴﻤﺢ ﻟﻌﻨﺼﺮ ﻣﺴﻠﻢ ﺃﻥ ﻳﻌﻤﻞ ﻣﻦ ﺩﺍﺧﻠـﻪ ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻋﻤﻞ ﺍﳌﺴﻠﻢ ﻭﺟﻬﺪﻩ ﻭﻃﺎﻗﺘﻪ ﳊﺴﺎﺏ ﺍﻟﺘﺠﻤﻊ ﺍﳉﺎﻫﻠﻲ ‪ ،‬ﻭﻟﺘﻮﻃﻴﺪ ﺟﺎﻫﻠﻴﺘﻪ !‬

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‫‪٢٠٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺍﻟﺬﻳﻦ ﳜﻴﻞ ﺇﻟﻴﻬﻢ ﺃ‪‬ﻢ ﻗﺎﺩﺭﻭﻥ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻟﺪﻳﻨﻬﻢ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺴﺮﺏ ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﳉﺎﻫﻠﻲ ‪ ،‬ﻭﺍﻟﺘﻤﻴﻊ ﰲ‬
‫ﺗﺸﻜﻴﻼﺗﻪ ﻭﺃﺟﻬﺰﺗﻪ ﻫﻢ ﻧﺎﺱ ﻻ ﻳﺪﺭﻛﻮﻥ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻌﻀﻮﻳﺔ ﻟﻠﻤﺠﺘﻤﻊ ‪ .‬ﻫﺬﻩ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﱵ ﺗﺮﻏﻢ ﻛﻞ ﻓـﺮﺩ‬
‫ﺩﺍﺧﻞ ﺍ‪‬ﺘﻤﻊ ﺃﻥ ﻳﻌﻤﻞ ﳊﺴﺎﺏ ﻫﺬﺍ ﺍ‪‬ﺘﻤﻊ ﻭﳊﺴﺎﺏ ﻣﻨﻬﺠﻪ ﻭﺗﺼﻮﺭﻩ ‪. .‬‬
‫ﻟﺬﻟﻚ ﻳﺮﻓﺾ ﺍﻟﺮﺳﻞ ﺍﻟﻜﺮﺍﻡ ﺃﻥ ﻳﻌﻮﺩﻭﺍ ﰲ ﻣﻠﺔ ﻗﻮﻣﻬﻢ ﺑﻌﺪ ﺇﺫ ﳒﺎﻫﻢ ﺍﷲ ﻣﻨﻬﺎ ‪. .‬‬
‫ﻭﻫﻨﺎ ﺗﺘﺪﺧﻞ ﺍﻟﻘﻮﺓ ﺍﻟﻜﱪﻯ ﻓﺘﻀﺮﺏ ﺿﺮﺑﺘﻬﺎ ﺍﳌﺪﻣﺮﺓ ﺍﻟﻘﺎﺿﻴﺔ ﺍﻟﱵ ﻻ ﺗﻘﻒ ﳍﺎ ﻗﻮﺓ ﺍﻟﺒﺸﺮ ﺍﳌﻬﺎﺯﻳـﻞ ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻧﻮﺍ ﻃﻐﺎﺓ ﻣﺘﺠﱪﻳﻦ‪:‬‬
‫)ﻓﺄﻭﺣﻰ ﺇﻟﻴﻬﻢ ﺭ‪‬ﻢ ﻟﻨﻬﻠﻜﻦ ﺍﻟﻈﺎﳌﲔ ‪ .‬ﻭﻟﻨﺴﻜﻨﻨﻜﻢ ﺍﻷﺭﺽ ﻣﻦ ﺑﻌﺪﻫﻢ ‪ .‬ﺫﻟﻚ ﳌﻦ ﺧﺎﻑ ﻣﻘﺎﻣﻲ ﻭﺧﺎﻑ‬
‫ﻭﻋﻴﺪ( ‪.‬‬
‫ﻭﻻ ﺑﺪ ﺃﻥ ﻧﺪﺭﻙ ﺃﻥ ﺗﺪﺧﻞ ﺍﻟﻘﻮﺓ ﺍﻟﻜﱪﻯ ﻟﻠﻔﺼﻞ ﺑﲔ ﺍﻟﺮﺳﻞ ﻭﻗﻮﻣﻬﻢ ﺇﳕﺎ ﻳﻜﻮﻥ ﺩﺍﺋﻤﺎ ﺑﻌـﺪ ﻣﻔﺎﺻـﻠﺔ‬
‫ﺍﻟﺮﺳﻞ ﻟﻘﻮﻣﻬﻢ ‪ . .‬ﺑﻌﺪ ﺃﻥ ﻳﺮﻓﺾ ﺍﳌﺴﻠﻤﻮﻥ ﺃﻥ ﻳﻌﻮﺩﻭﺍ ﺇﱃ ﻣﻠﺔ ﻗﻮﻣﻬﻢ ﺑﻌﺪ ﺇﺫ ﳒﺎﻫﻢ ﺍﷲ ﻣﻨﻬﺎ ‪ . .‬ﻭﺑﻌـﺪ‬
‫ﺃﻥ ﻳﺼﺮﻭﺍ ﻋﻠﻰ ﲤﻴﺰﻫﻢ ﺑﺪﻳﻨﻬﻢ ﻭﺑﺘﺠﻤﻌﻬﻢ ﺍﻹﺳﻼﻣﻲ ﺍﳋﺎﺹ ﺑﻘﻴﺎﺩﺗﻪ ﺍﳋﺎﺻﺔ ‪ .‬ﻭﺑﻌﺪ ﺃﻥ ﻳﻔﺎﺻﻠﻮﺍ ﻗـﻮﻣﻬﻢ‬
‫ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﻌﻘﻴﺪﺓ ﻓﻴﻨﻘﺴﻢ ﺍﻟﻘﻮﻡ ﺍﻟﻮﺍﺣﺪ ﺇﱃ ﺃﻣﺘﲔ ﳐﺘﻠﻔﺘﲔ ﻋﻘﻴﺪﺓ ﻭﻣﻨﻬﺠﺎ ﻭﻗﻴﺎﺩﺓ ﻭﲡﻤﻌﺎ ‪ . .‬ﻋﻨﺪﺋـﺬ‬
‫ﺗﺘﺪﺧﻞ ﺍﻟﻘﻮﺓ ﺍﻟﻜﱪﻯ ﻟﺘﻀﺮﺏ ﺿﺮﺑﺘﻬﺎ ﺍﻟﻔﺎﺻﻠﺔ ‪ ،‬ﻭﻟﺘﺪﻣﺮ ﻋﻠﻰ ﺍﻟﻄﻮﺍﻏﻴﺖ ﺍﻟﺬﻳﻦ ﻳﺘﻬـﺪﺩﻭﻥ ﺍﳌـﺆﻣﻨﲔ ‪،‬‬
‫ﻭﻟﺘﻤﻜﻦ ﻟﻠﻤﺆﻣﻨﲔ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﻭﻟﺘﺤﻘﻖ ﻭﻋﺪ ﺍﷲ ﻟﺮﺳﻠﻪ ﺑﺎﻟﻨﺼﺮ ﻭﺍﻟﺘﻤﻜﲔ ‪ . . .‬ﻭﻻ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺘﺪﺧﻞ‬
‫ﺃﺑﺪﺍ ﻭﺍﳌﺴﻠﻤﻮﻥ ﻣﺘﻤﻴﻌﻮﻥ ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﳉﺎﻫﻠﻲ ‪ ،‬ﻋﺎﻣﻠﻮﻥ ﻣﻦ ﺧﻼﻝ ﺃﻭﺿﺎﻋﻪ ﻭﺗﺸﻜﻴﻼﺗﻪ ‪ ،‬ﻏﲑ ﻣﻨﻔـﺼﻠﲔ‬
‫ﻋﻨﻪ ﻭﻻ ﻣﺘﻤﻴﺰﻳﻦ ﺑﺘﺠﻤﻊ ﺣﺮﻛﻲ ﻣﺴﺘﻘﻞ ﻭﻗﻴﺎﺩﺓ ﺇﺳﻼﻣﻴﺔ ﻣﺴﺘﻘﻠﺔ ‪. .‬‬
‫)ﻓﺄﻭﺣﻰ ﺇﻟﻴﻬﻢ ﺭ‪‬ﻢ ﻟﻨﻬﻠﻜﻦ ﺍﻟﻈﺎﳌﲔ( ‪. .‬‬
‫ﻧﻮﻥ ﺍﻟﻌﻈﻤﺔ ﻭﻧﻮﻥ ﺍﻟﺘﻮﻛﻴﺪ ‪. .‬‬
‫ﻛﻠﺘﺎﳘﺎ ﺫﺍﺕ ﻇﻞ ﻭﺇﻳﻘﺎﻉ ﰲ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﺍﻟﺸﺪﻳﺪ ‪ .‬ﻟﻨﻬﻠﻜﻦ ﺍﳌﺘﺠﱪﻳﻦ ﺍﳌﻬﺪﺩﻳﻦ ‪ ،‬ﺍﳌـﺸﺮﻛﲔ ﺍﻟﻈـﺎﳌﲔ‬
‫ﻷﻧﻔﺴﻬﻢ ﻭﻟﻠﺤﻖ ﻭﻟﻠﺮﺳﻞ ﻭﻟﻠﻨﺎﺱ ‪‬ﺬﺍ ﺍﻟﺘﻬﺪﻳﺪ ‪. .‬‬
‫)ﻭﻟﻨﺴﻜﻨﻨﻜﻢ ﺍﻷﺭﺽ ﻣﻦ ﺑﻌﺪﻫﻢ( ‪. .‬‬
‫ﻻ ﳏﺎﺑﺎﺓ ﻭﻻ ﺟﺰﺍﻓﺎ ‪ ،‬ﺇﳕﺎ ﻫﻲ ﺍﻟﺴﻨﺔ ﺍﳉﺎﺭﻳﺔ ﺍﻟﻌﺎﺩﻟﺔ‪:‬‬
‫)ﺫﻟﻚ ﳌﻦ ﺧﺎﻑ ﻣﻘﺎﻣﻲ ﻭﺧﺎﻑ ﻭﻋﻴﺪ( ‪. .‬‬
‫ﺫﻟﻚ ﺍﻹﺳﻜﺎﻥ ﻭﺍﻻﺳﺘﺨﻼﻑ ﳌﻦ ﺧﺎﻑ ﻣﻘﺎﻣﻲ ‪ ،‬ﻓﻠﻢ ﻳﺘﻄﺎﻭﻝ ﻭﱂ ﻳﺘﻌـﺎﻝ ﻭﱂ ﻳـﺴﺘﻜﱪ ﻭﱂ ﻳﺘﺠـﱪ ‪.‬‬
‫ﻭﺧﺎﻑ ﻭﻋﻴﺪ ‪ ،‬ﻓﺤﺴﺐ ﺣﺴﺎﺑﻪ ‪ ،‬ﻭﺍﺗﻘﻰ ﺃﺳﺒﺎﺑﻪ ‪ ،‬ﻓﻠﻢ ﻳﻔﺴﺪ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﻭﱂ ﻳﻈﻠﻢ ﰲ ﺍﻟﻨﺎﺱ ‪ .‬ﻓﻬﻮ ﻣﻦ‬
‫ﰒ ﻳﺴﺘﺤﻖ ﺍﻻﺳﺘﺨﻼﻑ ‪ ،‬ﻭﻳﻨﺎﻟﻪ ﺑﺎﺳﺘﺤﻘﺎﻕ ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺗﻠﺘﻘﻲ ﺍﻟﻘﻮﺓ ﺍﻟﺼﻐﲑﺓ ﺍﳍﺰﻳﻠﺔ ‪ -‬ﻗﻮﺓ ﺍﻟﻄﻐﺎﺓ ﺍﻟﻈﺎﳌﲔ ‪ -‬ﺑﺎﻟﻘﻮﺓ ﺍﳉﺒﺎﺭﺓ ﺍﻟﻄﺎﻣﺔ ‪ -‬ﻗﻮﺓ ﺍﳉﺒﺎﺭ ﺍﳌﻬﻴﻤﻦ‬
‫ﺍﳌﺘﻜﱪ ‪ -‬ﻓﻘﺪ ﺍﻧﺘﻬﺖ ﻣﻬﻤﺔ ﺍﻟﺮﺳﻞ ﻋﻨﺪ ﺍﻟﺒﻼﻍ ﺍﳌﺒﲔ ﻭﺍﳌﻔﺎﺻﻠﺔ ﺍﻟﱵ ﲤﻴﺰ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺍﳌﻜﺬﺑﲔ ‪.‬‬

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 ‫‪٢١٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻭﻗﻒ ﺍﻟﻄﻐﺎﺓ ﺍﳌﺘﺠﱪﻭﻥ ﺑﻘﻮ‪‬ﻢ ﺍﳍﺰﻳﻠﺔ ﺍﻟﻀﺌﻴﻠﺔ ﰲ ﺻﻒ ‪ ،‬ﻭﻭﻗﻒ ﺍﻟﺮﺳﻞ ﺍﻟﺪﺍﻋﻮﻥ ﺍﳌﺘﻮﺍﺿﻌﻮﻥ ﻭﻣﻌﻬـﻢ‬
‫ﻗﻮﺓ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﰲ ﺻﻒ ‪ .‬ﻭﺩﻋﺎ ﻛﻼﳘﺎ ﺑﺎﻟﻨﺼﺮ ﻭﺍﻟﻔﺘﺢ ‪ . .‬ﻭﻛﺎﻧﺖ ﺍﻟﻌﺎﻗﺒﺔ ﻛﻤﺎ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ‪:‬‬
‫)ﻭﺍﺳﺘﻔﺘﺤﻮﺍ ﻭﺧﺎﺏ ﻛﻞ ﺟﺒﺎﺭ ﻋﻨﻴﺪ ‪ .‬ﻣﻦ ﻭﺭﺍﺋﻪ ﺟﻬﻨﻢ ﻭﻳﺴﻘﻰ ﻣﻦ ﻣﺎﺀ ﺻﺪﻳﺪ ‪ .‬ﻳﺘﺠﺮﻋـﻪ ﻭﻻ ﻳﻜـﺎﺩ‬
‫ﻳﺴﻴﻐﻪ ‪ ،‬ﻭﻳﺄﺗﻴﻪ ﺍﳌﻮﺕ ﻣﻦ ﻛﻞ ﻣﻜﺎﻥ ﻭﻣﺎ ﻫﻮ ﲟﻴﺖ ‪ ،‬ﻭﻣﻦ ﻭﺭﺍﺋﻪ ﻋﺬﺍﺏ ﻏﻠﻴﻆ( ‪. .‬‬
‫ﻭﺍﳌﺸﻬﺪ ﻫﻨﺎ ﻋﺠﻴﺐ ‪ .‬ﺇﻧﻪ ﻣﺸﻬﺪ ﺍﳋﻴﺒﺔ ﻟﻜﻞ ﺟﺒﺎﺭ ﻋﻨﻴﺪ ‪ .‬ﻣﺸﻬﺪ ﺍﳋﻴﺒﺔ ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ ‪ .‬ﻭﻟﻜﻨﻪ ﻳﻘـﻒ‬
‫ﻫﺬﺍ ﺍﳌﻮﻗﻒ ‪ ،‬ﻭﻣﻦ ﻭﺭﺍﺋﻪ ﲣﺎﻳﻞ ﺟﻬﻨﻢ ﻭﺻﻮﺭﺗﻪ ﻓﻴﻬﺎ ‪ ،‬ﻭﻫﻮ ﻳﺴﻘﻰ ﻣﻦ ﺍﻟﺼﺪﻳﺪ ﺍﻟﺴﺎﺋﻞ ﻣﻦ ﺍﳉـﺴﻮﻡ ‪.‬‬
‫ﻳﺴﻘﺎﻩ ﺑﻌﻨﻒ ﻓﻴﺘﺠﺮﻋﻪ ﻏﺼﺒﺎ ﻭﻛﺮﻫﺎ ‪ ،‬ﻭﻻ ﻳﻜﺎﺩ ﻳﺴﻴﻐﻪ ‪ ،‬ﻟﻘﺬﺍﺭﺗﻪ ﻭﻣﺮﺍﺭﺗﻪ ‪ ،‬ﻭﺍﻟﺘﻘﺰﺯ ﻭﺍﻟﺘﻜـﺮﻩ ﺑﺎﺩﻳـﺎﻥ‬
‫ﻧﻜﺎﺩ ﻧﻠﻤﺤﻬﺎ ﻣﻦ ﺧﻼﻝ ﺍﻟﻜﻠﻤﺎﺕ ! ﻭﻳﺄﺗﻴﻪ ﺍﳌﻮﺕ ﺑﺄﺳﺒﺎﺑﻪ ﺍﶈﻴﻄﺔ ﺑﻪ ﻣﻦ ﻛﻞ ﻣﻜﺎﻥ ‪ ،‬ﻭﻟﻜﻨﻪ ﻻ ﳝـﻮﺕ ‪،‬‬
‫ﻟﻴﺴﺘﻜﻤﻞ ﻋﺬﺍﺑﻪ ‪ .‬ﻭﻣﻦ ﻭﺭﺍﺋﻪ ﻋﺬﺍﺏ ﻏﻠﻴﻆ ‪. .‬‬
‫ﺇﻧﻪ ﻣﺸﻬﺪ ﻋﺠﻴﺐ ‪ ،‬ﻳﺮﺳﻢ ﺍﳉﺒﺎﺭ ﺍﳋﺎﺋﺐ ﺍﳌﻬﺰﻭﻡ ﻭﻭﺭﺍﺀﻩ ﻣﺼﲑﻩ ﳜﺎﻳﻞ ﻟﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ﺍﳌﺮﻭﻉ ﺍﻟﻔﻈﻴﻊ‬
‫‪ .‬ﻭﺗﺸﺘﺮﻙ ﻛﻠﻤﺔ)ﻏﻠﻴﻆ( ﰲ ﺗﻔﻈﻴﻊ ﺍﳌﺸﻬﺪ ‪ ،‬ﺗﻨﺴﻴﻘﺎ ﻟﻪ ﻣﻊ ﺍﻟﻘﻮﺓ ﺍﻟﻐﺎﴰﺔ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻳﻬﺪﺩﻭﻥ ‪‬ـﺎ ﺩﻋـﺎﺓ‬
‫ﺍﳊﻖ ﻭﺍﳋﲑ ﻭﺍﻟﺼﻼﺡ ﻭﺍﻟﻴﻘﲔ ‪.‬‬
‫******************‬
‫‪ -٧‬ﺇ‪‬ﻢ ﻳﻌﻠﻤﻮﻥ ﺃﻥ ﺍﻟﻨﺼﺮ ﻟﻪ ﲦﻦ ﺑﺎﻫﺾ ﻭﻣﻦ ﰒ ﻓﺈ‪‬ﻢ ﻳﻘﺪﻣﻮﻥ ﻫﺬﺍ ﺍﻟﺜﻤﻦ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪:‬‬
‫ﻀﺮ‪‬ﺍﺀ ‪‬ﻭ ‪‬ﺯﹾﻟ ِﺰﻟﹸﻮﹾﺍ‬
‫ﺴ‪‬ﺘ ‪‬ﻬﻢ‪ ‬ﺍﹾﻟ‪‬ﺒ ﹾﺄﺳ‪‬ﺎﺀ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺠ‪‬ﻨ ﹶﺔ ‪‬ﻭﹶﻟﻤ‪‬ﺎ ‪‬ﻳ ﹾﺄِﺗﻜﹸﻢ ‪‬ﻣﹶﺜ ﹸﻞ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﺧﹶﻠ ‪‬ﻮﹾﺍ ﻣِﻦ ﹶﻗ‪‬ﺒِﻠﻜﹸﻢ ‪‬ﻣ ‪‬‬
‫ﺴ‪‬ﺒ‪‬ﺘ ‪‬ﻢ ﺃﹶﻥ ‪‬ﺗ ‪‬ﺪ ‪‬ﺧﻠﹸﻮﹾﺍ ﺍﹾﻟ ‪‬‬
‫} ﹶﺃ ‪‬ﻡ ‪‬ﺣ ِ‬
‫ﺐ{ )‪ (٢١٤‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬ ‫ﺼ ‪‬ﺮ ﺍﻟﹼﻠ ِﻪ ﹶﻗﺮِﻳ ‪‬‬
‫ﺼ ‪‬ﺮ ﺍﻟﹼﻠ ِﻪ ﺃﹶﻻ ِﺇ ﱠﻥ ‪‬ﻧ ‪‬‬
‫‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳﻘﹸﻮ ﹶﻝ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ‪‬ﻣﺘ‪‬ﻰ ‪‬ﻧ ‪‬‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻌﻪ ‪ .‬ﻣﻦ ﺍﻟﺮﺳﻮﻝ ﺍﳌﻮﺻﻮﻝ ﺑﺎﷲ ‪ ،‬ﻭﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﺎﷲ‬
‫‪ .‬ﺇﻥ ﺳﺆﺍﳍﻢ‪:‬‬
‫)ﻣﱴ ﻧﺼﺮ ﺍﷲ ؟( ﻟﻴﺼﻮﺭ ﻣﺪﻯ ﺍﶈﻨﺔ ﺍﻟﱵ ﺗﺰﻟﺰﻝ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻘﻠﻮﺏ ﺍﳌﻮﺻﻮﻟﺔ ‪ .‬ﻭﻟﻦ ﺗﻜﻮﻥ ﺇﻻ ﳏﻨﺔ ﻓـﻮﻕ‬
‫ﺍﻟﻮﺻﻒ ‪ ،‬ﺗﻠﻘﻲ ﻇﻼﳍﺎ ﻋﻠﻰ ﻣﺜﻞ ﻫﺎﺗﻴﻚ ﺍﻟﻘﻠﻮﺏ ‪ ،‬ﻓﺘﺒﻌﺚ ﻣﻨﻬﺎ ﺫﻟﻚ ﺍﻟﺴﺆﺍﻝ ﺍﳌﻜﺮﻭﺏ‪) :‬ﻣﱴ ﻧـﺼﺮ ﺍﷲ‬
‫؟( ‪. .‬‬
‫ﻭﻋﻨﺪﻣﺎ ﺗﺜﺒﺖ ﺍﻟﻘﻠﻮﺏ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﻩ ﺍﶈﻨﺔ ﺍﳌﺰﻟﺰﻟﺔ ‪. .‬‬
‫ﻋﻨﺪﺋﺬ ﺗﺘﻢ ﻛﻠﻤﺔ ﺍﷲ ‪ ،‬ﻭﳚﻲﺀ ﺍﻟﻨﺼﺮ ﻣﻦ ﺍﷲ‪:‬‬
‫)ﺃﻻ ﺇﻥ ﻧﺼﺮ ﺍﷲ ﻗﺮﻳﺐ( ‪ . .‬ﺇﻧﻪ ﻣﺪﺧﺮ ﳌﻦ ﻳﺴﺘﺤﻘﻮﻧﻪ ‪ .‬ﻭﻟﻦ ﻳﺴﺘﺤﻘﻪ ﺇﻻ ﺍﻟﺬﻳﻦ ﻳﺜﺒﺘﻮﻥ ﺣـﱴ ﺍﻟﻨﻬﺎﻳـﺔ ‪.‬‬
‫ﺍﻟﺬﻳﻦ ﻳﺜﺒﺘﻮﻥ ﻋﻠﻰ ﺍﻟﺒﺄﺳﺎﺀ ﻭﺍﻟﻀﺮﺍﺀ ‪ .‬ﺍﻟﺬﻳﻦ ﻳﺼﻤﺪﻭﻥ ﻟﻠﺰﻟﺰﻟﺔ ‪ .‬ﺍﻟﺬﻳﻦ ﻻ ﳛﻨﻮﻥ ﺭﺅﻭﺳـﻬﻢ ﻟﻠﻌﺎﺻـﻔﺔ ‪.‬‬
‫ﺍﻟﺬﻳﻦ ﻳﺴﺘﻴﻘﻨﻮﻥ ﺃﻥ ﻻ ﻧﺼﺮ ﺇﻻ ﻧﺼﺮ ﺍﷲ ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﻳﺸﺎﺀ ﺍﷲ ‪ .‬ﻭﺣﱴ ﺣﲔ ﺗﺒﻠﻎ ﺍﶈﻨـﺔ ﺫﺭﻭ‪‬ـﺎ ‪ ،‬ﻓﻬـﻢ‬
‫ﻳﺘﻄﻠﻌﻮﻥ ﻓﺤﺴﺐ ﺇﱃ )ﻧﺼﺮ ﺍﷲ( ‪ ،‬ﻻ ﺇﱃ ﺃﻱ ﺣﻞ ﺁﺧﺮ ‪ ،‬ﻭﻻ ﺇﱃ ﺃﻱ ﻧﺼﺮ ﻻ ﳚﻲﺀ ﻣﻦ ﻋﻨـﺪ ﺍﷲ ‪ .‬ﻭﻻ‬
‫ﻧﺼﺮ ﺇﻻ ﻣﻦ ﻋﻨﺪ ﺍﷲ ‪.‬‬

‫‪٢١٠‬‬
 ‫‪٢١١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫‪‬ﺬﺍ ﻳﺪﺧﻞ ﺍﳌﺆﻣﻨﻮﻥ ﺍﳉﻨﺔ ‪ ،‬ﻣﺴﺘﺤﻘﲔ ﳍﺎ ‪ ،‬ﺟﺪﻳﺮﻳﻦ ‪‬ﺎ ‪ ،‬ﺑﻌﺪ ﺍﳉﻬﺎﺩ ﻭﺍﻻﻣﺘﺤﺎﻥ ‪ ،‬ﻭﺍﻟﺼﱪ ﻭﺍﻟﺜﺒـﺎﺕ ‪،‬‬
‫ﻭﺍﻟﺘﺠﺮﺩ ﷲ ﻭﺣﺪﻩ ‪ ،‬ﻭﺍﻟﺸﻌﻮﺭ ﺑﻪ ﻭﺣﺪﻩ ‪ ،‬ﻭﺇﻏﻔﺎﻝ ﻛﻞ ﻣﺎ ﺳﻮﺍﻩ ﻭﻛﻞ ﻣﻦ ﺳﻮﺍﻩ ‪.‬‬
‫ﺇﻥ ﺍﻟﺼﺮﺍﻉ ﻭﺍﻟﺼﱪ ﻋﻠﻴﻪ ﻳﻬﺐ ﺍﻟﻨﻔﻮﺱ ﻗﻮﺓ ‪ ،‬ﻭﻳﺮﻓﻌﻬﺎ ﻋﻠﻰ ﺫﻭﺍ‪‬ﺎ ‪ ،‬ﻭﻳﻄﻬﺮﻫﺎ ﰲ ﺑﻮﺗﻘﺔ ﺍﻷﱂ ‪ ،‬ﻓﻴـﺼﻔﻮ‬
‫ﻋﻨﺼﺮﻫﺎ ﻭﻳﻀﻲﺀ ‪ ،‬ﻭﻳﻬﺐ ﺍﻟﻌﻘﻴﺪﺓ ﻋﻤﻘﺎ ﻭﻗﻮﺓ ﻭﺣﻴﻮﻳﺔ ‪ ،‬ﻓﺘﺘﻸﻷ ﺣﱴ ﰲ ﺃﻋﲔ ﺃﻋـﺪﺍﺋﻬﺎ ﻭﺧـﺼﻮﻣﻬﺎ ‪.‬‬
‫ﻭﻋﻨﺪﺋﺬ ﻳﺪﺧﻠﻮﻥ ﰲ ﺩﻳﻦ ﺍﷲ ﺃﻓﻮﺍﺟﺎ ﻛﻤﺎ ﻭﻗﻊ ‪ ،‬ﻭﻛﻤﺎ ﻳﻘﻊ ﰲ ﻛﻞ ﻗﻀﻴﺔ ﺣﻖ ‪ ،‬ﻳﻠﻘﻲ ﺃﺻﺤﺎ‪‬ﺎ ﻣﺎ ﻳﻠﻘﻮﻥ‬
‫ﰲ ﺃﻭﻝ ﺍﻟﻄﺮﻳﻖ ‪ ،‬ﺣﱴ ﺇﺫﺍ ﺛﺒﺘﻮﺍ ﻟﻠﻤﺤﻨﺔ ﺍﳓﺎﺯ ﺇﻟﻴﻬﻢ ﻣﻦ ﻛﺎﻧﻮﺍ ﳛﺎﺭﺑﻮ‪‬ﻢ ﻭﻧﺎﺻﺮﻫﻢ ﺃﺷﺪ ﺍﳌﻨﺎﻭﺋﲔ ﻭﺃﻛـﱪ‬
‫ﺍﳌﻌﺎﻧﺪﻳﻦ ‪. .‬‬
‫ﻋﻠﻰ ﺃﻧﻪ ‪ -‬ﺣﱴ ﺇﺫﺍ ﱂ ﻳﻘﻊ ﻫﺬﺍ ‪ -‬ﻳﻘﻊ ﻣﺎ ﻫﻮ ﺃﻋﻈﻢ ﻣﻨﻪ ﰲ ﺣﻘﻴﻘﺘﻪ ‪ .‬ﻳﻘﻊ ﺃﻥ ﺗﺮﺗﻔـﻊ ﺃﺭﻭﺍﺡ ﺃﺻـﺤﺎﺏ‬
‫ﺍﻟﺪﻋﻮﺓ ﻋﻠﻰ ﻛﻞ ﻗﻮﻯ ﺍﻷﺭﺽ ﻭﺷﺮﻭﺭﻫﺎ ﻭﻓﺘﻨﺘﻬﺎ ‪ ،‬ﻭﺃﻥ ﺗﻨﻄﻠﻖ ﻣﻦ ﺇﺳﺎﺭ ﺍﳊﺮﺹ ﻋﻠﻰ ﺍﻟﺪﻋﺔ ﻭﺍﻟﺮﺍﺣـﺔ ‪،‬‬
‫ﻭﺍﳊﺮﺹ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ﻧﻔﺴﻬﺎ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ‪. .‬‬
‫ﻭﻫﺬﺍ ﺍﻻﻧﻄﻼﻕ ﻛﺴﺐ ﻟﻠﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ‪ ،‬ﻭﻛﺴﺐ ﻟﻸﺭﻭﺍﺡ ﺍﻟﱵ ﺗﺼﻞ ﺇﻟﻴﻪ ﻋﻦ ﻃﺮﻳﻖ ﺍﻻﺳﺘﻌﻼﺀ ‪ .‬ﻛـﺴﺐ‬
‫ﻳﺮﺟﺢ ﲨﻴﻊ ﺍﻵﻻﻡ ﻭﲨﻴﻊ ﺍﻟﺒﺄﺳﺎﺀ ﻭﺍﻟﻀﺮﺍﺀ ﺍﻟﱵ ﻳﻌﺎﻧﻴﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ ‪ ،‬ﻭﺍﳌﺆﲤﻨﻮﻥ ﻋﻠﻰ ﺭﺍﻳﺔ ﺍﷲ ﻭﺃﻣﺎﻧﺘﻪ ﻭﺩﻳﻨﻪ‬
‫ﻭﺷﺮﻳﻌﺘﻪ ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻻﻧﻄﻼﻕ ﻫﻮ ﺍﳌﺆﻫﻞ ﳊﻴﺎﺓ ﺍﳉﻨﺔ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ ‪. .‬‬
‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻄﺮﻳﻖ ‪. .‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﻟﻄﺮﻳﻖ ﻛﻤﺎ ﻳﺼﻔﻪ ﺍﷲ ﻟﻠﺠﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ﺍﻷﻭﱃ ‪ ،‬ﻭﻟﻠﺠﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ﰲ ﻛﻞ ﺟﻴﻞ ‪.‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﻟﻄﺮﻳﻖ‪:‬ﺇﳝﺎﻥ ﻭﺟﻬﺎﺩ ‪ . .‬ﻭﳏﻨﺔ ﻭﺍﺑﺘﻼﺀ ‪ .‬ﻭﺻﱪ ﻭﺛﺒﺎﺕ ‪ . .‬ﻭﺗﻮﺟﻪ ﺇﱃ ﺍﷲ ﻭﺣـﺪﻩ ‪ .‬ﰒ ﳚـﻲﺀ‬
‫ﺍﻟﻨﺼﺮ ‪ .‬ﰒ ﳚﻲﺀ ﺍﻟﻨﻌﻴﻢ ‪ ) . .‬ﺍﻟﻈﻼﻝ (‬
‫‪ -٨‬ﻭﺇ‪‬ﻢ ﻳﻌﻠﻤﻮﻥ ﺃﻧﻪ ﻗﺪ ﻳﻨﺪﺱ ﺑﻴﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻢ ‪:‬‬
‫} ‪‬ﻭِﺇ ﱠﻥ ﻣِﻨ ﹸﻜ ‪‬ﻢ ﹶﻟﻤ‪‬ﻦ ﱠﻟ‪‬ﻴ‪‬ﺒ ﱢﻄﹶﺌ ‪‬ﻦ ﹶﻓِﺈ ﹾﻥ ﺃﹶﺻ‪‬ﺎ‪‬ﺑ‪‬ﺘﻜﹸﻢ ‪‬ﻣﺼِﻴ‪‬ﺒ ﹲﺔ ﻗﹶﺎ ﹶﻝ ﹶﻗ ‪‬ﺪ ﹶﺃ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ ‪‬ﻲ ِﺇ ﹾﺫ ﹶﻟ ‪‬ﻢ ﹶﺃﻛﹸﻦ ‪‬ﻣ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ﺷ‪‬ـﻬِﻴﺪ‪‬ﺍ{ )‪(٧٢‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‬
‫ﺇ‪‬ﻢ ﻻ ﳜﺠﻠﻮﻥ ‪ -‬ﻭﻫﻢ ﻳﻌﺪﻭﻥ ﻫﺬﻩ ﺍﻟﻨﺠﺎﺓ ﻣﻊ ﺍﻟﺘﺨﻠﻒ ﻧﻌﻤﺔ ‪ -‬ﺃﻥ ﻳﻨﺴﺒﻮﻫﺎ ﷲ ‪ .‬ﺍﷲ ﺍﻟﺬﻱ ﺧﺎﻟﻔﻮﺍ ﻋﻦ‬
‫ﺃﻣﺮﻩ ﻓﻘﻌﺪﻭﺍ ! ﻭﺍﻟﻨﺠﺎﺓ ﰲ ﻫﺬﻩ ﺍﳌﻼﺑﺴﺔ ﻻ ﺗﻜﻮﻥ ﻣﻦ ﻧﻌﻤﺔ ﺍﷲ ﺃﺑﺪﺍ ‪ .‬ﻓﻨﻌﻤﺔ ﺍﷲ ﻻ ﺗﻨﺎﻝ ﺑﺎﳌﺨﺎﻟﻔﺔ ‪ .‬ﻭﻟـﻮ‬
‫ﻛﺎﻥ ﻇﺎﻫﺮﻫﺎ ﳒﺎﺓ !‬
‫ﺇ‪‬ﺎ ﻧﻌﻤﺔ ! ﻭﻟﻜﻦ ﻋﻨﺪ ﺍﻟﺬﻳﻦ ﻻ ﻳﺘﻌﺎﻣﻠﻮﻥ ﻣﻊ ﺍﷲ ‪ .‬ﻋﻨﺪ ﻣﻦ ﻻ ﻳﺪﺭﻛﻮﻥ ﳌﺎﺫﺍ ﺧﻠﻘﻬﻢ ﺍﷲ ‪ .‬ﻭﻻ ﻳﻌﺒـﺪﻭﻥ‬
‫ﺍﷲ ﺑﺎﻟﻄﺎﻋﺔ ﻭﺍﳉﻬﺎﺩ ﻟﺘﺤﻘﻴﻖ ﻣﻨﻬﺠﻪ ﰲ ﺍﳊﻴﺎﺓ ‪ .‬ﻧﻌﻤﺔ ﻋﻨﺪ ﻣﻦ ﻻ ﻳﺘﻄﻠﻌﻮﻥ ﺇﱃ ﺁﻓﺎﻕ ﺃﻋﻠﻰ ﻣﻦ ﻣـﻮﺍﻃﻰ ﺀ‬
‫ﺍﻷﻗﺪﺍﻡ ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ ‪. .‬‬
‫ﻛﺎﻟﻨﻤﺎﻝ ‪. .‬‬

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‫‪٢١٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻧﻌﻤﺔ ﻋﻨﺪ ﻣﻦ ﻻ ﳛﺴﻮﻥ ﺃﻥ ﺍﻟﺒﻼﺀ ‪ -‬ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﰲ ﺍﳉﻬﺎﺩ ﻟﺘﺤﻘﻴﻖ ﻣﻨﻬﺞ ﺍﷲ ﻭﺇﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ ‪ -‬ﻫﻮ‬
‫ﻓﻀﻞ ﻭﺍﺧﺘﻴﺎﺭ ﻣﻦ ﺍﷲ ‪ ،‬ﳜﺘﺺ ﺑﻪ ﻣﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ ؛ ﻟﲑﻓﻌﻬﻢ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﺿﻌﻔﻬﻢ ﺍﻟﺒﺸﺮﻱ ‪،‬‬
‫ﻭﻳﻄﻠﻘﻬﻢ ﻣﻦ ﺇﺳﺎﺭ ﺍﻷﺭﺽ ﻳﺴﺘﺸﺮﻓﻮﻥ ﺣﻴﺎﺓ ﺭﻓﻴﻌﺔ ‪ ،‬ﳝﻠﻜﻮ‪‬ﺎ ﻭﻻ ﲤﻠﻜﻬﻢ ‪ .‬ﻭﻟﻴﺆﻫﻠﻬﻢ ‪‬ـﺬﺍ ﺍﻻﻧﻄـﻼﻕ‬
‫ﻭﺫﻟﻚ ﺍﻻﺭﺗﻔﺎﻉ ﻟﻠﻘﺮﺏ ﻣﻨﻪ ﰲ ﺍﻵﺧﺮﺓ ‪ . .‬ﰲ ﻣﻨﺎﺯﻝ ﺍﻟﺸﻬﺪﺍﺀ ‪. .‬‬
‫ﺇﻥ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ﳝﻮﺗﻮﻥ !‬
‫ﻭﻟﻜﻦ ﺍﻟﺸﻬﺪﺍﺀ ‪ -‬ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪ -‬ﻫﻢ ﻭﺣﺪﻫﻢ ﺍﻟﺬﻳﻦ "ﻳﺴﺘﺸﻬﺪﻭﻥ" ‪. .‬‬
‫ﻭﻫﺬﺍ ﻓﻀﻞ ﻣﻦ ﺍﷲ ﻋﻈﻴﻢ ‪.‬‬
‫ﻓﺄﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﺧﺮﻯ ‪. .‬‬
‫ﻓﺎﻧﺘﺼﺮ ﺍ‪‬ﺎﻫﺪﻭﻥ ؛ ﺍﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﻣﺴﺘﻌﺪﻳﻦ ﻟﻘﺒﻮﻝ ﻛﻞ ﻣﺎ ﻳﺄﺗﻴﻬﻢ ﺑﻪ ﺍﷲ ‪. .‬‬
‫ﻭﻧﺎﳍﻢ ﻓﻀﻞ ﻣﻦ ﺍﷲ ﺑﺎﻟﻨﺼﺮ ﻭﺍﻟﻐﻨﻴﻤﺔ ‪ . .‬ﻧﺪﻡ ﺍﳌﺘﺨﻠﻔﻮﻥ ﺃﻥ ﱂ ﻳﻜﻮﻧﻮﺍ ﺷﺮﻛﺎﺀ ﰲ ﻣﻌﺮﻛﺔ ﺭﺍﲝﺔ !‬
‫ﺭﺍﲝﺔ ﲝﺴﺐ ﻣﻔﻬﻮﻣﻬﻢ ﺍﻟﻘﺮﻳﺐ ﺍﻟﺼﻐﲑ ﻟﻠﺮﺑﺢ ﻭﺍﳋﺴﺎﺭﺓ !)ﻭﻟﺌﻦ ﺃﺻﺎﺑﻜﻢ ﻓﻀﻞ ﻣﻦ ﺍﷲ ‪ ،‬ﻟﻴﻘﻮﻟﻦ ‪ -‬ﻛﺄﻥ‬
‫ﱂ ﺗﻜﻦ ﺑﻴﻨﻜﻢ ﻭﺑﻴﻨﻪ ﻣﻮﺩﺓ ‪ -‬ﻳﺎ ﻟﻴﺘﲏ ﻛﻨﺖ ﻣﻌﻬﻢ ﻓﺄﻓﻮﺯ ﻓﻮﺯﺍ ﻋﻈﻴﻤ‪‬ﺎ( ‪.‬‬
‫ﺇ‪‬ﺎ ﺃﻣﻨﻴﺔ ﺍﻟﻔﻮﺯ ﺍﻟﺼﻐﲑ ﺑﺎﻟﻐﻨﻴﻤﺔ ﻭﺍﻹﻳﺎﺏ ‪ ،‬ﻫﻲ ﺍﻟﱵ ﻳﻘﻮﻟﻮﻥ ﻋﻨﻬﺎ‪) :‬ﻓﻮﺯﺍ ﻋﻈﻴﻤ‪‬ﺎ( ﻭﺍﳌﺆﻣﻦ ﻻ ﻳﻜﺮﻩ ﺍﻟﻔﻮﺯ‬
‫ﺑﺎﻹﻳﺎﺏ ﻭﺍﻟﻐﻨﻴﻤﺔ ؛ ﺑﻞ ﻣﻄﻠﻮﺏ ﻣﻨﻪ ﺃﻥ ﻳﺮﺟﻮﻩ ﻣﻦ ﺍﷲ ‪ .‬ﻭﺍﳌﺆﻣﻦ ﻻ ﻳﺘﻤﲎ ﻭﻗﻮﻉ ﺍﻟﺒﻼﺀ ﺑﻞ ﻣﻄﻠﻮﺏ ﻣﻨـﻪ‬
‫ﺃﻥ ﻳﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ‪. .‬‬
‫ﻭﻟﻜﻦ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻜﻠﻲ ﻟﻠﻤﺆﻣﻦ ﻏﲑ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ‪ ،‬ﺍﻟﺬﻱ ﻳﺮﲰﻪ ﺍﻟﺘﻌﺒﲑ ﺍﻟﻘﺮﺁﱐ ﳍﺬﻩ ﺍﻟﻔﺌﺔ ﺭﲰـﺎ ﻣـﺴﺘﻨﻜﺮﺍ‬
‫ﻣﻨﻔﺮﺍ ‪. .‬‬
‫ﺇﻥ ﺍﳌﺆﻣﻦ ﻻ ﻳﺘﻤﲎ ﺍﻟﺒﻼﺀ ﺑﻞ ﻳﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ‪ .‬ﻭﻟﻜﻨﻪ ﺇﺫﺍ ﻧﺪﺏ ﻟﻠﺠﻬﺎﺩ ﺧﺮﺝ ‪ -‬ﻏﲑ ﻣﺘﺜﺎﻗﻞ ‪ -‬ﺧـﺮﺝ‬
‫ﻳﺴﺄﻝ ﺍﷲ ﺇﺣﺪﻯ ﺍﳊﺴﻨﻴﲔ‪:‬ﺍﻟﻨﺼﺮ ﺃﻭ ﺍﻟﺸﻬﺎﺩﺓ ‪. .‬‬
‫ﻭﻛﻼﳘﺎ ﻓﻀﻞ ﻣﻦ ﺍﷲ ؛ ﻭﻛﻠﻬﻤﺎ ﻓﻮﺯ ﻋﻈﻴﻢ ‪ .‬ﻓﻴﻘﺴﻢ ﻟﻪ ﺍﷲ ﺍﻟﺸﻬﺎﺩﺓ ‪ ،‬ﻓﺈﺫﺍ ﻫﻮ ﺭﺍﺽ ﲟﺎ ﻗﺴﻢ ﺍﷲ ؛ ﺃﻭ‬
‫ﻓﺮﺡ ﲟﻘﺎﻡ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻨﺪ ﺍﷲ ‪ .‬ﻭﻳﻘﺴﻢ ﻟﻪ ﺍﷲ ﺍﻟﻐﻨﻴﻤﺔ ﻭﺍﻹﻳﺎﺏ ‪ ،‬ﻓﻴﺸﻜﺮ ﺍﷲ ﻋﻠﻰ ﻓﻀﻠﻪ ‪ ،‬ﻭﻳﻔﺮﺡ ﺑﻨﺼﺮ ﺍﷲ‬
‫‪ .‬ﻻ ‪‬ﺮﺩ ﺍﻟﻨﺠﺎﺓ !‬
‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﻓﻖ ﺍﻟﺬﻱ ﺃﺭﺍﺩ ﺍﷲ ﺃﻥ ﻳﺮﻓﻊ ﺍﳌﺴﻠﻤﲔ ﺇﻟﻴﻪ ؛ ﻭﻫﻮ ﻳﺮﺳﻢ ﳍﻢ ﻫﺬﻩ ﺍﻟـﺼﻮﺭﺓ ﺍﳌﻨﻔـﺮﺓ ﻟـﺬﻟﻚ‬
‫ﺍﻟﻔﺮﻳﻖ)ﻣﻨﻬﻢ( ﻭﻫﻮ ﻳﻜﺸﻒ ﳍﻢ ﻋﻦ ﺍﳌﻨﺪﺳﲔ ﰲ ﺍﻟﺼﻒ ﻣﻦ ﺍﳌﻌﻮﻗﲔ ‪ ،‬ﻟﻴﺄﺧﺬﻭﺍ ﻣﻨﻬﻢ ﺣﺬﺭﻫﻢ ؛ ﻛﻤـﺎ‬
‫ﻳﺄﺧﺬﻭﻥ ﺣﺬﺭﻫﻢ ﻣﻦ ﺃﻋﺪﺍﺋﻬﻢ !‬
‫ﻭﻣﻦ ﻭﺭﺍﺀ ﺍﻟﺘﺤﺬﻳﺮ ﻭﺍﻻﺳﺘﻨﻬﺎﺽ ﻟﻠﺠﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻳﺮﺗﺴﻢ ﳕﻮﺫﺝ ﺇﻧﺴﺎﱐ ﻣﺘﻜﺮﺭ ﰲ ﺑﲏ‬
‫ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ‪ ،‬ﰲ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﻌﺪﻭﺩﺓ ﻣﻦ ﻛﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻥ !‬

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 ‫‪٢١٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﰒ ﺗﺒﻘﻰ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺗﺘﻤﻼﻫﺎ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ﺃﺑﺪﺍ ‪ .‬ﻭﻫﻲ ﺃﻥ ﺍﻟﺼﻒ ﻗﺪ ﻳﻮﺟﺪ ﻓﻴﻪ ﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ ‪ .‬ﻓـﻼ‬
‫ﻳﻴﺌﺲ ﻣﻦ ﻧﻔﺴﻪ ‪ .‬ﻭﻟﻜﻦ ﻳﺄﺧﺬ ﺣﺬﺭﻩ ﻭﳝﻀﻲ ‪ .‬ﻭﳛﺎﻭﻝ ﺑﺎﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﳉﻬﺪ ‪ ،‬ﺃﻥ ﻳﻜﻤﻞ ﺍﻟـﻨﻘﺺ ‪،‬‬
‫ﻭﻳﻌﺎﰿ ﺍﻟﻀﻌﻒ ‪ ،‬ﻭﻳﻨﺴﻖ ﺍﳋﻄﻰ ﻭﺍﳌﺸﺎﻋﺮ ﻭﺍﳊﺮﻛﺎﺕ !) ﺍﻟﻈﻼﻝ (‬
‫• ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ ‪ -‬ﻭﻣﻦ ﺃﻫﺪﺍﻓﻬﻢ ﺇﻗﺎﻣﺔ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻷﺭﺽ ﺍﻟﱵ ﻭﻋﺪﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ‬
‫ﻒ‬
‫ﺨﹶﻠ ‪‬‬
‫ﺽ ﹶﻛﻤ‪‬ﺎ ﺍﺳ‪‬ـ‪‬ﺘ ‪‬‬ ‫ﺨِﻠﻔﹶ‪‬ﻨﻬ‪‬ﻢ ﻓِﻲ ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬ ‫ﺴ‪‬ﺘ ‪‬‬
‫ﺕ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭ ‪‬ﻋ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁﻣ‪‬ﻨ‪‬ﻮﺍ ﻣِﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﻋ ِﻤﻠﹸﻮﺍ ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ِ‬
‫ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻣِﻦ ﹶﻗ‪‬ﺒِﻠ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬ﻤ ﱢﻜ‪‬ﻨ ‪‬ﻦ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺩِﻳ‪‬ﻨﻬ‪ ‬ﻢ ﺍﱠﻟﺬِﻱ ﺍ ‪‬ﺭ‪‬ﺗﻀ‪‬ﻰ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﹶﻟ‪‬ﻴ‪‬ﺒ ‪‬ﺪﹶﻟ‪‬ﻨﻬ‪‬ﻢ ﻣ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ‪‬ﺧ ‪‬ﻮِﻓ ِﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻣﻨ‪‬ﺎ ‪‬ﻳ ‪‬ﻌﺒ‪‬ـﺪ‪‬ﻭ‪‬ﻧﻨِﻲ ﻟﹶـﺎ‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟﻔﹶﺎ ِﺳﻘﹸﻮ ﹶﻥ{ )‪ (٥٥‬ﺳﻮﺭﺓ ﺍﻟﻨــﻮﺭ‬
‫ﻚ ﹶﻓﹸﺄ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫ﺸ ِﺮﻛﹸﻮ ﹶﻥ ﺑِﻲ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ‪‬ﻭﻣ‪‬ﻦ ﻛﹶ ﹶﻔ ‪‬ﺮ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹶﺫِﻟ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫ﺇﻥ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ ﺍﻟﱵ ﻳﺘﺤﻘﻖ ‪‬ﺎ ﻭﻋﺪ ﺍﷲ ﺣﻘﻴﻘﺔ ﺿﺨﻤﺔ ﺗﺴﺘﻐﺮﻕ ﺍﻟﻨﺸﺎﻁ ﺍﻹﻧـﺴﺎﱐ ﻛﻠـﻪ ؛ ﻭﺗﻮﺟـﻪ‬
‫ﺍﻟﻨﺸﺎﻁ ﺍﻹﻧﺴﺎﱐ ﻛﻠﻪ ‪ .‬ﻓﻤﺎ ﺗﻜﺎﺩ ﺗﺴﺘﻘﺮ ﰲ ﺍﻟﻘﻠﺐ ﺣﱴ ﺗﻌﻠﻦ ﻋﻦ ﻧﻔﺴﻬﺎ ﰲ ﺻﻮﺭﺓ ﻋﻤﻞ ﻭﻧﺸﺎﻁ ﻭﺑﻨـﺎﺀ‬
‫ﻭﺇﻧﺸﺎﺀ ﻣﻮﺟﻪ ﻛﻠﻪ ﺇﱃ ﺍﷲ ؛ ﻻ ﻳﺒﺘﻐﻲ ﺑﻪ ﺻﺎﺣﺒﻪ ﺇﻻ ﻭﺟﻪ ﺍﷲ ؛ ﻭﻫﻲ ﻃﺎﻋـﺔ ﷲ ﻭﺍﺳﺘـﺴﻼﻡ ﻷﻣـﺮﻩ ﰲ‬
‫ﺍﻟﺼﻐﲑﺓ ﻭﺍﻟﻜﺒﲑﺓ ‪ ،‬ﻻ ﻳﺒﻘﻰ ﻣﻌﻬﺎ ﻫﻮﻯ ﰲ ﺍﻟﻨﻔﺲ ‪ ،‬ﻭﻻ ﺷﻬﻮﺓ ﰲ ﺍﻟﻘﻠﺐ ‪ ،‬ﻭﻻ ﻣﻴﻞ ﰲ ﺍﻟﻔﻄﺮﺓ ﺇﻻ ﻭﻫـﻮ‬
‫ﺗﺒﻊ ﳌﺎ ﺟﺎﺀ ﺑﻪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻋﻨﺪ ﺍﷲ ‪.‬‬
‫ﻓﻬﻮ ﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ ﻳﺴﺘﻐﺮﻕ ﺍﻹﻧﺴﺎﻥ ﻛﻠﻪ ‪ ،‬ﲞﻮﺍﻃﺮ ﻧﻔﺴﻪ ‪ ،‬ﻭﺧﻠﺠﺎﺕ ﻗﻠﺒﻪ ‪ .‬ﻭﺃﺷﻮﺍﻕ ﺭﻭﺣﻪ ‪ ،‬ﻭﻣﻴـﻮﻝ‬
‫ﻓﻄﺮﺗﻪ ‪ ،‬ﻭﺣﺮﻛﺎﺕ ﺟﺴﻤﻪ ‪ ،‬ﻭﻟﻔﺘﺎﺕ ﺟﻮﺍﺭﺣﻪ ‪ ،‬ﻭﺳﻠﻮﻛﻪ ﻣﻊ ﺭﺑﻪ ﰲ ﺃﻫﻠﻪ ﻭﻣﻊ ﺍﻟﻨﺎﺱ ﲨﻴﻌﺎ ‪ . .‬ﻳﺘﻮﺟﻪ‬
‫‪‬ﺬﺍ ﻛﻠﻪ ﺇﱃ ﺍﷲ ‪. .‬‬
‫ﻳﺘﻤﺜﻞ ﻫﺬﺍ ﰲ ﻗﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﰲ ﺍﻵﻳﺔ ﻧﻔﺴﻬﺎ ﺗﻌﻠﻴﻼ ﻟﻼﺳﺘﺨﻼﻑ ﻭﺍﻟﺘﻤﻜﲔ ﻭﺍﻷﻣـﻦ‪) :‬ﻳﻌﺒـﺪﻭﻧﲏ ﻻ‬
‫ﻳﺸﺮﻛﻮﻥ ﰊ ﺷﻴﺌﺎ( ﻭﺍﻟﺸﺮﻙ ﻣﺪﺍﺧﻞ ﻭﺃﻟﻮﺍﻥ ‪ ،‬ﻭﺍﻟﺘﻮﺟﻪ ﺇﱃ ﻏﲑ ﺍﷲ ﺑﻌﻤﻞ ﺃﻭ ﺷﻌﻮﺭ ﻫﻮ ﻟﻮﻥ ﻣـﻦ ﺃﻟـﻮﺍﻥ‬
‫ﺍﻟﺸﺮﻙ ﺑﺎﷲ ‪.‬‬
‫ﺫﻟﻚ ﺍﻹﳝﺎﻥ ﻣﻨﻬﺞ ﺣﻴﺎﺓ ﻛﺎﻣﻞ ‪ ،‬ﻳﺘﻀﻤﻦ ﻛﻞ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ‪ ،‬ﻭﻳﺪﺧﻞ ﻓﻴﻤﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﺗﻮﻓﲑ ﺍﻷﺳـﺒﺎﺏ ‪،‬‬
‫ﻭﺇﻋﺪﺍﺩ ﺍﻟﻌﺪﺓ ‪ ،‬ﻭﺍﻷﺧﺬ ﺑﺎﻟﻮﺳﺎﺋﻞ ‪ ،‬ﻭﺍﻟﺘﻬﻴﺆ ﳊﻤﻞ ﺍﻷﻣﺎﻧﺔ ﺍﻟﻜﱪﻯ ﰲ ﺍﻷﺭﺽ ‪. .‬‬
‫ﺃﻣﺎﻧﺔ ﺍﻻﺳﺘﺨﻼﻑ ‪. .‬‬
‫ﻓﻤﺎ ﺣﻘﻴﻘﺔ ﺍﻻﺳﺘﺨﻼﻑ ﰲ ﺍﻷﺭﺽ ؟‬
‫ﺇ‪‬ﺎ ﻟﻴﺴﺖ ﳎﺮﺩ ﺍﳌﻠﻚ ﻭﺍﻟﻘﻬﺮ ﻭﺍﻟﻐﻠﺒﺔ ﻭﺍﳊﻜﻢ ‪ . .‬ﺇﳕﺎ ﻫﻲ ﻫﺬﺍ ﻛﻠﻪ ﻋﻠﻰ ﺷﺮﻁ ﺍﺳﺘﺨﺪﺍﻣﻪ ﰲ ﺍﻹﺻـﻼﺡ‬
‫ﻭﺍﻟﺘﻌﻤﲑ ﻭﺍﻟﺒﻨﺎﺀ ؛ ﻭﲢﻘﻴﻖ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﺭﲰﻪ ﺍﷲ ﻟﻠﺒﺸﺮﻳﺔ ﻛﻲ ﺗﺴﲑ ﻋﻠﻴﻪ ؛ ﻭﺗﺼﻞ ﻋﻦ ﻃﺮﻳﻘﻪ ﺇﱃ ﻣﺴﺘﻮﻯ‬
‫ﺍﻟﻜﻤﺎﻝ ﺍﳌﻘﺪﺭ ﳍﺎ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﺍﻟﻼﺋﻖ ﲞﻠﻴﻘﺔ ﺃﻛﺮﻣﻬﺎ ﺍﷲ ‪.‬‬
‫ﺇﻥ ﺍﻻﺳﺘﺨﻼﻑ ﰲ ﺍﻷﺭﺽ ﻗﺪﺭﺓ ﻋﻠﻰ ﺍﻟﻌﻤﺎﺭﺓ ﻭﺍﻹﺻﻼﺡ ‪ ،‬ﻻ ﻋﻠﻰ ﺍﳍﺪﻡ ﻭﺍﻹﻓﺴﺎﺩ ‪ .‬ﻭﻗﺪﺭﺓ ﻋﻠﻰ ﲢﻘﻴﻖ‬
‫ﺍﻟﻌﺪﻝ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ‪ ،‬ﻻ ﻋﻠﻰ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻘﻬﺮ ‪ .‬ﻭﻗﺪﺭﺓ ﻋﻠﻰ ﺍﻻﺭﺗﻔﺎﻉ ﺑﺎﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺍﻟﻨﻈﺎﻡ ﺍﻟﺒـﺸﺮﻱ ‪ ،‬ﻻ‬
‫ﻋﻠﻰ ﺍﻻﳓﺪﺍﺭ ﺑﺎﻟﻔﺮﺩ ﻭﺍﳉﻤﺎﻋﺔ ﺇﱃ ﻣﺪﺍﺭﺝ ﺍﳊﻴﻮﺍﻥ !‬
‫ﻭﻫﺬﺍ ﺍﻻﺳﺘﺨﻼﻑ ﻫﻮ ﺍﻟﺬﻱ ﻭﻋﺪﻩ ﺍﷲ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ‪. .‬‬

‫‪٢١٣‬‬
‫‪٢١٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻋﺪﻫﻢ ﺍﷲ ﺃﻥ ﻳﺴﺘﺨﻠﻔﻬﻢ ﰲ ﺍﻷﺭﺽ ‪ -‬ﻛﻤﺎ ﺍﺳﺘﺨﻠﻒ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺼﺎﳊﲔ ﻗﺒﻠﻬﻢ ‪ -‬ﻟﻴﺤﻘﻘﻮﺍ ﺍﻟﻨﻬﺞ ﺍﻟﺬﻱ‬
‫ﺃﺭﺍﺩﻩ ﺍﷲ ؛ ﻭﻳﻘﺮﺭﻭﺍ ﺍﻟﻌﺪﻝ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﺍﷲ ؛ ﻭﻳﺴﲑﻭﺍ ﺑﺎﻟﺒﺸﺮﻳﺔ ﺧﻄﻮﺍﺕ ﰲ ﻃﺮﻳﻖ ﺍﻟﻜﻤﺎﻝ ﺍﳌﻘﺪﺭ ﳍﺎ ﻳﻮﻡ‬
‫ﺃﻧﺸﺄﻫﺎ ﺍﷲ ‪ . .‬ﻓﺄﻣﺎ ﺍﻟﺬﻳﻦ ﳝﻠﻜﻮﻥ ﻓﻴﻔﺴﺪﻭﻥ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﻭﻳﻨﺸﺮﻭﻥ ﻓﻴﻬﺎ ﺍﻟﺒﻐﻲ ﻭﺍﳉﻮﺭ ‪ ،‬ﻭﻳﻨﺤﺪﺭﻭﻥ ‪‬ﺎ‬
‫ﺇﱃ ﻣﺪﺍﺭﺝ ﺍﳊﻴﻮﺍﻥ ‪ . .‬ﻓﻬﺆﻻﺀ ﻟﻴﺴﻮﺍ ﻣﺴﺘﺨﻠﻔﲔ ﰲ ﺍﻷﺭﺽ ‪ .‬ﺇﳕﺎ ﻫﻢ ﻣﺒﺘﻠﻮﻥ ﲟﺎ ﻫﻢ ﻓﻴﻪ ‪ ،‬ﺃﻭ ﻣﺒﺘﻠﻰ ‪‬ﻢ‬
‫ﻏﲑﻫﻢ ‪ ،‬ﳑﻦ ﻳﺴﻠﻄﻮﻥ ﻋﻠﻴﻬﻢ ﳊﻜﻤﺔ ﻳﻘﺪﺭﻫﺎ ﺍﷲ ‪.‬‬
‫ﺁﻳﺔ ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﳊﻘﻴﻘﺔ ﺍﻻﺳﺘﺨﻼﻑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺑﻌﺪﻩ‪) :‬ﻭﻟﻴﻤﻜﻨﻦ ﳍﻢ ﺩﻳﻨﻬﻢ ﺍﻟﺬﻱ ﺍﺭﺗﻀﻰ ﳍﻢ( ‪ . .‬ﻭﲤﻜﲔ‬
‫ﺍﻟﺪﻳﻦ ﻳﺘﻢ ﺑﺘﻤﻜﻴﻨﻪ ﰲ ﺍﻟﻘﻠﻮﺏ ‪ ،‬ﻛﻤﺎ ﻳﺘﻢ ﺑﺘﻤﻜﻴﻨﻪ ﰲ ﺗﺼﺮﻳﻒ ﺍﳊﻴﺎﺓ ﻭﺗﺪﺑﲑﻫﺎ ‪ .‬ﻓﻘﺪ ﻭﻋﺪﻫﻢ ﺍﷲ ﺇﺫﻥ ﺃﻥ‬
‫ﻳﺴﺘﺨﻠﻔﻬﻢ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﻭﺃﻥ ﳚﻌﻞ ﺩﻳﻨﻬﻢ ﺍﻟﺬﻱ ﺍﺭﺗﻀﻰ ﳍﻢ ﻫﻮ ﺍﻟﺬﻱ ﻳﻬﻴﻤﻦ ﻋﻠﻰ ﺍﻷﺭﺽ ‪ .‬ﻭﺩﻳﻨﻬﻢ ﻳﺄﻣﺮ‬
‫ﺑﺎﻹﺻﻼﺡ ‪ ،‬ﻭﻳﺄﻣﺮ ﺑﺎﻟﻌﺪﻝ ‪ ،‬ﻭﻳﺄﻣﺮ ﺑﺎﻻﺳﺘﻌﻼﺀ ﻋﻠﻰ ﺷﻬﻮﺍﺕ ﺍﻷﺭﺽ ‪ .‬ﻭﻳﺄﻣﺮ ﺑﻌﻤـﺎﺭﺓ ﻫـﺬﻩ ﺍﻷﺭﺽ ‪،‬‬
‫ﻭﺍﻻﻧﺘﻔﺎﻉ ﺑﻜﻞ ﻣﺎ ﺃﻭﺩﻋﻬﺎ ﺍﷲ ﻣﻦ ﺛﺮﻭﺓ ‪ ،‬ﻭﻣﻦ ﺭﺻﻴﺪ ‪ ،‬ﻭﻣﻦ ﻃﺎﻗﺔ ‪ ،‬ﻣﻊ ﺍﻟﺘﻮﺟﻪ ﺑﻜﻞ ﻧﺸﺎﻁ ﻓﻴﻬﺎ ﺇﱃ ﺍﷲ‬
‫)ﻭﻟﻴﺒﺪﻟﻨﻬﻢ ﻣﻦ ﺑﻌﺪ ﺧﻮﻓﻬﻢ ﺃﻣﻨﺎ( ‪ . .‬ﻭﻟﻘﺪ ﻛﺎﻧﻮﺍ ﺧﺎﺋﻔﲔ ‪ ،‬ﻻ ﻳﺄﻣﻨﻮﻥ ‪ ،‬ﻭﻻ ﻳﻀﻌﻮﻥ ﺳﻼﺣﻬﻢ ﺃﺑﺪﺍ ﺣﱴ‬
‫ﺑﻌﺪ ﻫﺠﺮﺓ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﱃ ﻗﺎﻋﺪﺓ ﺍﻹﺳﻼﻡ ﺍﻷﻭﱃ ﺑﺎﳌﺪﻳﻨﺔ ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺃﻧﺲ ﻋﻦ ﺃﰊ ﺍﻟﻌﺎﻟﻴﺔ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ‪:‬‬
‫ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﺻﺤﺎﺑﻪ ﲟﻜﺔ ﳓﻮﺍ ﻣﻦ ﻋﺸﺮ ﺳﻨﲔ ﻳﺪﻋﻮﻥ ﺇﱃ ﺍﷲ ﻭﺣﺪﻩ ‪ ،‬ﻭﺇﱃ ﻋﺒﺎﺩﺗﻪ‬
‫ﻭﺣﺪﻩ ﺑﻼ ﺷﺮﻳﻚ ﻟﻪ ‪ ،‬ﺳﺮﺍ ﻭﻫﻢ ﺧﺎﺋﻔﻮﻥ ﻻ ﻳﺆﻣﺮﻭﻥ ﺑﺎﻟﻘﺘﺎﻝ ؛ ﺣﱴ ﺃﻣﺮﻭﺍ ﺑﻌﺪ ﺍﳍﺠـﺮﺓ ﺇﱃ ﺍﳌﺪﻳﻨـﺔ ‪،‬‬
‫ﻓﻘﺪﻣﻮﻫﺎ ‪ ،‬ﻓﺄﻣﺮﻫﻢ ﺍﷲ ﺑﺎﻟﻘﺘﺎﻝ ‪ ،‬ﻓﻜﺎﻧﻮﺍ ‪‬ﺎ ﺧﺎﺋﻔﲔ ‪ ،‬ﳝﺴﻮﻥ ﰲ ﺍﻟـﺴﻼﺡ ﻭﻳـﺼﺒﺤﻮﻥ ﰲ ﺍﻟـﺴﻼﺡ ؛‬
‫ﻓﺼﱪﻭﺍ ﻋﻠﻰ ﺫﻟﻚ ﻣﺎ ﺷﺎﺀ ﺍﷲ ‪ .‬ﰒ ﺇﻥ ﺭﺟﻼ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻗﺎﻝ‪:‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﺑﺪ ﺍﻟﺪﻫﺮ ﳓـﻦ ﺧـﺎﺋﻔﻮﻥ‬
‫ﻫﻜﺬﺍ ؟‬
‫ﺃﻣﺎ ﻳﺄﰐ ﻋﻠﻴﻨﺎ ﻳﻮﻡ ﻧﺄﻣﻦ ﻓﻴﻪ ﻭﻧﻀﻊ ﻋﻨﺎ ﺍﻟﺴﻼﺡ ؟ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪" -‬‬
‫ﻟﻦ ﺗﺼﱪﻭﺍ ﺇﻻ ﻳﺴﲑﺍ ﺣﱴ ﳚﻠﺲ ﺍﻟﺮﺟﻞ ﻣﻨﻜﻢ ﰲ ﺍﳌﻸ ﺍﻟﻌﻈﻴﻢ ﻟﻴﺴﺖ ﻓﻴﻪ ﺣﺪﻳﺪﺓ " ‪ .‬ﻭﺃﻧﺰﻝ ﺍﷲ ﻫﺬﻩ ﺍﻵﻳﺔ‬
‫‪ ،‬ﻓﺄﻇﻬﺮ ﺍﷲ ﻧﺒﻴﻪ ﻋﻠﻰ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ ‪ ،‬ﻓﺄﻣﻨﻮﺍ ﻭﻭﺿﻌﻮﺍ ﺍﻟﺴﻼﺡ ‪ .‬ﰒ ﺇﻥ ﺍﷲ ﻗﺒﺾ ﻧﺒﻴﻪ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ ﻓﻜﺎﻧﻮﺍ ﻛﺬﻟﻚ ﺁﻣﻨﲔ ﰲ ﺇﻣﺎﺭﺓ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ‪ .‬ﺣﱴ ﻭﻗﻌﻮﺍ ﻓﻴﻤﺎ ﻭﻗﻌﻮﺍ ﻓﻴﻪ ‪ ،‬ﻓﺄﺩﺧـﻞ ﺍﷲ‬
‫ﻋﻠﻴﻬﻢ ﺍﳋﻮﻑ ؛ ﻓﺎﲣﺬﻭﺍ ﺍﳊﺠﺰﺓ ﻭﺍﻟﺸﺮﻁ ‪ ،‬ﻭﻏﲑﻭﺍ ﻓﻐﲑ ‪‬ﻢ ‪. .‬‬
‫)ﻭﻣﻦ ﻛﻔﺮ ﺑﻌﺪ ﺫﻟﻚ ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﻟﻔﺎﺳﻘﻮﻥ( ‪. .‬‬
‫ﺍﳋﺎﺭﺟﻮﻥ ﻋﻠﻰ ﺷﺮﻁ ﺍﷲ ‪ .‬ﻭﻭﻋﺪ ﺍﷲ ‪ .‬ﻭﻋﻬﺪ ﺍﷲ ‪. .‬‬
‫ﻟﻘﺪ ﲢﻘﻖ ﻭﻋﺪ ﺍﷲ ﻣﺮﺓ ‪ .‬ﻭﻇﻞ ﻣﺘﺤﻘﻘﺎ ﻭﻭﺍﻗﻌﺎ ﻣﺎ ﻗﺎﻡ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺷﺮﻁ ﺍﷲ‪) :‬ﻳﻌﺒﺪﻭﻧﲏ ﻻ ﻳـﺸﺮﻛﻮﻥ‬
‫ﰊ ﺷﻴﺌﺎ( ‪. .‬‬
‫ﻻ ﻣﻦ ﺍﻵﳍﺔ ﻭﻻ ﻣﻦ ﺍﻟﺸﻬﻮﺍﺕ ‪ .‬ﻭﻳﺆﻣﻨﻮﻥ ‪ -‬ﻣﻦ ﺍﻹﳝﺎﻥ ‪ -‬ﻭﻳﻌﻤﻠﻮﻥ ﺻﺎﳊﺎ ‪ .‬ﻭﻭﻋﺪ ﺍﷲ ﻣﺬﺧﻮﺭ ﻟﻜـﻞ‬
‫ﻣﻦ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﻟﺸﺮﻁ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪ .‬ﺇﳕﺎ ﻳﺒﻄﻰ ﺀ ﺍﻟﻨﺼﺮ ﻭﺍﻻﺳﺘﺨﻼﻑ ﻭﺍﻟﺘﻤﻜﲔ ﻭﺍﻷﻣﻦ‬

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 ‫‪٢١٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫‪ .‬ﻟﺘﺨﻠﻒ ﺷﺮﻁ ﺍﷲ ﰲ ﺟﺎﻧﺐ ﻣﻦ ﺟﻮﺍﻧﺒﻪ ﺍﻟﻔﺴﻴﺤﺔ ؛ ﺃﻭ ﰲ ﺗﻜﻠﻴﻒ ﻣﻦ ﺗﻜﺎﻟﻴﻔﻪ ﺍﻟـﻀﺨﻤﺔ ؛ ﺣـﱴ ﺇﺫﺍ‬
‫ﺍﻧﺘﻔﻌﺖ ﺍﻷﻣﺔ ﺑﺎﻟﺒﻼﺀ ‪ ،‬ﻭﺟﺎﺯﺕ ﺍﻻﺑﺘﻼﺀ ‪ ،‬ﻭﺧﺎﻓﺖ ﻓﻄﻠﺒﺖ ﺍﻷﻣﻦ ‪ ،‬ﻭﺫﻟﺖ ﻓﻄﻠﺒﺖ ﺍﻟﻌـﺰﺓ ‪ ،‬ﻭﲣﻠﻔـﺖ‬
‫ﻓﻄﻠﺒﺖ ﺍﻻﺳﺘﺨﻼﻑ ‪ . .‬ﻛﻞ ﺫﻟﻚ ﺑﻮﺳﺎﺋﻠﻪ ﺍﻟﱵ ﺃﺭﺍﺩﻫﺎ ﺍﷲ ‪ ،‬ﻭﺑﺸﺮﻭﻃﻪ ﺍﻟﱵ ﻗﺮﺭﻫﺎ ﺍﷲ ‪ . .‬ﲢﻘﻖ ﻭﻋـﺪ‬
‫ﺍﷲ ﺍﻟﺬﻱ ﻻ ﻳﺘﺨﻠﻒ ‪ ،‬ﻭﻻ ﺗﻘﻒ ﰲ ﻃﺮﻳﻘﻪ ﻗﻮﺓ ﻣﻦ ﻗﻮﻯ ﺍﻷﺭﺽ ﲨﻴﻌﺎ ‪.‬‬
‫ﻟﺬﻟﻚ ﻳﻌﻘﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﻋﺪ ﺑﺎﻷﻣﺮ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﻄﺎﻋﺔ ‪ ،‬ﻭﺑﺄﻻ ﳛﺴﺐ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ ﻭﺃﻣﺘﻪ ﺣﺴﺎﺑﺎ ﻟﻘﻮﺓ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺍﻟﺬﻳﻦ ﳛﺎﺭﺑﻮ‪‬ﻢ ﻭﳛﺎﺭﺑﻮﻥ ﺩﻳﻨﻬﻢ ﺍﻟﺬﻱ ﺍﺭﺗﻀﻰ ﳍﻢ‪:‬‬
‫)ﻭﺃﻗﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ ﻭﺁﺗﻮﺍ ﺍﻟﺰﻛﺎﺓ ‪ ،‬ﻭﺃﻃﻴﻌﻮﺍ ﺍﻟﺮﺳﻮﻝ ﻟﻌﻠﻜﻢ ﺗﺮﲪﻮﻥ ‪ .‬ﻻ ﲢﺴﱭ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻣﻌﺠـﺰﻳﻦ ﰲ‬
‫ﺍﻷﺭﺽ ‪ .‬ﻭﻣﺄﻭﺍﻫﻢ ﺍﻟﻨﺎﺭ ﻭﻟﺒﺌﺲ ﺍﳌﺼﲑ( ‪. .‬‬
‫ﻓﻬﺬﻩ ﻫﻲ ﺍﻟﻌﺪﺓ ‪ . .‬ﺍﻻﺗﺼﺎﻝ ﺑﺎﷲ ‪ ،‬ﻭﺗﻘﻮﱘ ﺍﻟﻘﻠﺐ ﺑﺈﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ‪ .‬ﻭﺍﻻﺳﺘﻌﻼﺀ ﻋﻠﻰ ﺍﻟـﺸﺢ ‪ ،‬ﻭﺗﻄﻬـﲑ‬
‫ﺍﻟﻨﻔﺲ ﻭﺍﳉﻤﺎﻋﺔ ﺑﺈﻳﺘﺎﺀ ﺍﻟﺰﻛﺎﺓ ‪ .‬ﻭﻃﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ ﻭﺍﻟﺮﺿﻰ ﲝﻜﻤﻪ ‪ ،‬ﻭﺗﻨﻔﻴـﺬ ﺷـﺮﻳﻌﺔ ﺍﷲ ﰲ ﺍﻟـﺼﻐﲑﺓ‬
‫ﻭﺍﻟﻜﺒﲑﺓ ‪ ،‬ﻭﲢﻘﻴﻖ ﺍﻟﻨﻬﺞ ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﻟﻠﺤﻴﺎﺓ‪) :‬ﻟﻌﻠﻜﻢ ﺗﺮﲪﻮﻥ( ﰲ ﺍﻷﺭﺽ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﻭﺍﻻﳓﺪﺍﺭ ﻭﺍﳋﻮﻑ‬
‫ﻭﺍﻟﻘﻠﻖ ﻭﺍﻟﻀﻼﻝ ‪ ،‬ﻭﰲ ﺍﻵﺧﺮﺓ ﻣﻦ ﺍﻟﻐﻀﺐ ﻭﺍﻟﻌﺬﺍﺏ ﻭﺍﻟﻨﻜﺎﻝ ‪.‬‬
‫ﻓﺈﺫﺍ ﺍﺳﺘﻘﻤﺘﻢ ﻋﻠﻰ ﺍﻟﻨﻬﺞ ‪ ،‬ﻓﻼ ﻋﻠﻴﻜﻢ ﻣﻦ ﻗﻮﺓ ﺍﻟﻜﺎﻓﺮﻳﻦ ‪ .‬ﻓﻤﺎ ﻫﻢ ﲟﻌﺠﺰﻳﻦ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﻭﻗﻮ‪‬ﻢ ﺍﻟﻈﺎﻫﺮﺓ‬
‫ﻟﻦ ﺗﻘﻒ ﻟﻜﻢ ﰲ ﻃﺮﻳﻖ ‪ .‬ﻭﺃﻧﺘﻢ ﺃﻗﻮﻳﺎﺀ ﺑﺈﳝﺎﻧﻜﻢ ‪ ،‬ﺃﻗﻮﻳﺎﺀ ﺑﻨﻈﺎﻣﻜﻢ ‪ ،‬ﺃﻗﻮﻳﺎﺀ ﺑﻌﺪﺗﻜﻢ ﺍﻟـﱵ ﺗـﺴﺘﻄﻴﻌﻮﻥ ‪.‬‬
‫ﻭﻗﺪ ﻻ ﺗﻜﻮﻧﻮﻥ ﰲ ﻣﺜﻞ ﻋﺪ‪‬ﻢ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﳌﺎﺩﻳﺔ ‪ .‬ﻭﻟﻜﻦ ﺍﻟﻘﻠﻮﺏ ﺍﳌﺆﻣﻨﺔ ﺍﻟﱵ ﲡﺎﻫﺪ ﺗـﺼﻨﻊ ﺍﳋـﻮﺍﺭﻕ‬
‫ﻭﺍﻷﻋﺎﺟﻴﺐ ‪.‬‬
‫ﺇﻥ ﺍﻹﺳﻼﻡ ﺣﻘﻴﻘﺔ ﺿﺨﻤﺔ ﻻ ﺑﺪ ﺃﻥ ﻳﺘﻤﻼﻫﺎ ﻣﻦ ﻳﺮﻳﺪ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺣﻘﻴﻘﺔ ﻭﻋﺪ ﺍﷲ ﰲ ﺗﻠﻚ ﺍﻵﻳﺎﺕ ‪ .‬ﻭﻻ‬
‫ﺑﺪ ﺃﻥ ﻳﺒﺤﺚ ﻋﻦ ﻣﺼﺪﺍﻗﻬﺎ ﰲ ﺗﺎﺭﻳﺦ ﺍﳊﻴﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ‪ ،‬ﻭﻫﻮ ﻳﺪﺭﻙ ﺷﺮﻭﻃﻬﺎ ﻋﻠﻰ ﺣﻘﻴﻘﺘـﻬﺎ ‪ ،‬ﻗﺒـﻞ ﺃﻥ‬
‫ﻳﺘﺸﻜﻚ ﻓﻴﻬﺎ ﺃﻭ ﻳﺮﺗﺎﺏ ‪ ،‬ﺃﻭ ﻳﺴﺘﺒﻄﻰ ﺀ ﻭﻗﻮﻋﻬﺎ ﰲ ﺣﺎﻟﺔ ﻣﻦ ﺍﳊﺎﻻﺕ ‪.‬‬
‫ﺇﻧﻪ ﻣﺎ ﻣﻦ ﻣﺮﺓ ﺳﺎﺭﺕ ﻫﺬﻩ ﺍﻷﻣﺔ ﻋﻠﻰ ‪‬ﺞ ﺍﷲ ‪ ،‬ﻭﺣﻜﻤﺖ ﻫﺬﺍ ﺍﻟﻨﻬﺞ ﰲ ﺍﳊﻴـﺎﺓ ‪ ،‬ﻭﺍﺭﺗـﻀﺘﻪ ﰲ ﻛـﻞ‬
‫ﺃﻣﻮﺭﻫﺎ ‪ . .‬ﺇﻻ ﲢﻘﻖ ﻭﻋﺪ ﺍﷲ ﺑﺎﻻﺳﺘﺨﻼﻑ ﻭﺍﻟﺘﻤﻜﲔ ﻭﺍﻷﻣﻦ ‪ .‬ﻭﻣﺎ ﻣﻦ ﻣﺮﺓ ﺧﺎﻟﻔﺖ ﻋﻦ ﻫﺬﺍ ﺍﻟﻨﻬﺞ ﺇﻻ‬
‫ﲣﻠﻔﺖ ﰲ ﺫﻳﻞ ﺍﻟﻘﺎﻓﻠﺔ ‪ ،‬ﻭﺫﻟﺖ ‪ ،‬ﻭﻃﺮﺩ ﺩﻳﻨﻬﺎ ﻣﻦ ﺍﳍﻴﻤﻨﺔ ﻋﻠﻰ ﺍﻟﺒﺸﺮﻳﺔ ؛ ﻭﺍﺳﺘﺒﺪ ‪‬ﺎ ﺍﳋﻮﻑ ؛ ﻭﲣﻄﻔﻬـﺎ‬
‫ﺍﻷﻋﺪﺍﺀ ‪.‬‬
‫ﺃﻻ ﻭﺇﻥ ﻭﻋﺪ ﺍﷲ ﻗﺎﺋﻢ ‪ .‬ﺃﻻ ﻭﺇﻥ ﺷﺮﻁ ﺍﷲ ﻣﻌﺮﻭﻑ ‪ .‬ﻓﻤﻦ ﺷﺎﺀ ﺍﻟﻮﻋﺪ ﻓﻠﻴﻘﻢ ﺑﺎﻟﺸﺮﻁ ‪ .‬ﻭﻣﻦ ﺃﻭﰱ ﺑﻌﻬﺪﻩ‬
‫ﻣﻦ ﺍﷲ ؟ ) ﺍﻟﻈﻼﻝ (‬
‫• ﺍﻟﻌﺸﺮﻭﻥ ‪-‬ﻭﻭﻋﺪﻫﻢ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺬﻟﻚ‬
‫ﺠ ِﺪ ‪‬ﻣ ‪‬ﻊ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﺴِ‬
‫ﺸ ٍﲑ ﻗﹶﺎ ﹶﻝ ﹸﻛﻨ‪‬ﺎ ﹸﻗﻌ‪‬ﻮﺩﹰﺍ ﻓِﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﻓﻔﻲ ﻣﺴﻨﺪ ﺃﲪﺪ ‪‬ﻋ ِﻦ ﺍﻟ‪‬ﻨ ‪‬ﻌﻤ‪‬ﺎ ِﻥ ‪‬ﺑ ِﻦ ‪‬ﺑ ِ‬
‫ﺚ‬
‫ﻆ ‪‬ﺣﺪِﻳ ﹶ‬ ‫ﺤ ﹶﻔ ﹸ‬‫ﺸ ‪‬ﲑ ‪‬ﺑ ‪‬ﻦ ‪‬ﺳ ‪‬ﻌ ٍﺪ ﹶﺃ‪‬ﺗ ‪‬‬ ‫ﺸِﻨ ‪‬ﻰ ﹶﻓﻘﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ‪‬ﺑ ِ‬‫ﺨ‪‬‬ ‫ﻒ ﺣ‪‬ﺪِﻳﹶﺜ ‪‬ﻪ ﹶﻓﺠ‪‬ﺎ َﺀ ﹶﺃﺑ‪‬ﻮ ﹶﺛ ‪‬ﻌﹶﻠ‪‬ﺒ ﹶﺔ ﺍﹾﻟ ‪‬‬
‫ﻼ ‪‬ﻳ ﹸﻜ ‪‬‬
‫ﺸ ‪‬ﲑ ‪‬ﺭ ‪‬ﺟ ﹰ‬
‫ﻭﺳﻠﻢ‪ -‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﺑ ِ‬
‫ﺲ ﹶﺃﺑ‪‬ﻮ ﹶﺛ ‪‬ﻌﹶﻠ‪‬ﺒ ﹶﺔ ﹶﻓﻘﹶﺎ ﹶﻝ‬
‫ﺠﹶﻠ ‪‬‬ ‫ﻆ ‪‬ﺧ ﹾﻄ‪‬ﺒ‪‬ﺘ ‪‬ﻪ‪ .‬ﹶﻓ ‪‬‬ ‫‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻓِﻰ ﺍ ُﻷ ‪‬ﻣﺮ‪‬ﺍ ِﺀ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺣ ﹶﺬ‪‬ﻳ ﹶﻔ ﹸﺔ ﹶﺃﻧ‪‬ﺎ ﹶﺃ ‪‬ﺣ ﹶﻔ ﹸ‬

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 ‫‪٢١٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫‪‬ﺣ ﹶﺬ‪‬ﻳ ﹶﻔ ﹸﺔ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ » -‬ﺗﻜﹸﻮ ﹸﻥ ﺍﻟ‪‬ﻨ‪‬ﺒ ‪‬ﻮ ﹸﺓ ﻓِﻴ ﹸﻜ ‪‬ﻢ ﻣ‪‬ﺎ ﺷ‪‬ﺎ َﺀ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻥ ‪‬ﺗﻜﹸﻮ ﹶﻥ ﹸﺛ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮﹶﻓ ‪‬ﻌﻬ‪‬ـﺎ‬
‫ﺝ ﺍﻟ‪‬ﻨ‪‬ﺒ ‪‬ﻮ ِﺓ ﹶﻓ‪‬ﺘﻜﹸﻮ ﹸﻥ ﻣ‪‬ﺎ ﺷ‪‬ﺎ َﺀ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻥ ‪‬ﺗﻜﹸﻮ ﹶﻥ ﹸﺛ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮﹶﻓ ‪‬ﻌﻬ‪‬ﺎ ِﺇﺫﹶﺍ ﺷ‪‬ـﺎ َﺀ‬
‫ﻼﹶﻓ ﹲﺔ ‪‬ﻋﻠﹶﻰ ِﻣ‪‬ﻨﻬ‪‬ﺎ ِ‬
‫ِﺇﺫﹶﺍ ﺷ‪‬ﺎ َﺀ ﹶﺃﻥﹾ ‪‬ﻳ ‪‬ﺮﹶﻓ ‪‬ﻌﻬ‪‬ﺎ ﹸﺛ ‪‬ﻢ ‪‬ﺗﻜﹸﻮ ﹸﻥ ِﺧ ﹶ‬
‫ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺮﹶﻓ ‪‬ﻌﻬ‪‬ﺎ ﹸﺛ ‪‬ﻢ ‪‬ﺗﻜﹸﻮ ﹸﻥ ‪‬ﻣﻠﹾﻜﹰﺎ ﻋ‪‬ﺎﺿ‪‬ﺎ ﹶﻓ‪‬ﻴﻜﹸﻮ ﹸﻥ ﻣ‪‬ﺎ ﺷ‪‬ﺎ َﺀ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﹸﺛ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮﹶﻓ ‪‬ﻌﻬ‪‬ﺎ ﺇِﺫﹶﺍ ﺷ‪‬ﺎ َﺀ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺮﹶﻓ ‪‬ﻌﻬ‪‬ﺎ ﹸﺛ ‪‬ﻢ ‪‬ﺗﻜﹸـﻮ ﹸﻥ‬
‫ﺝ‬
‫ﻼﹶﻓ ﹲﺔ ‪‬ﻋﻠﹶـﻰ ِﻣ‪‬ﻨﻬ‪‬ـﺎ ِ‬ ‫‪‬ﻣﻠﹾﻜﹰﺎ ‪‬ﺟ‪‬ﺒ ِﺮ‪‬ﻳ ﹰﺔ ﹶﻓ‪‬ﻴﻜﹸﻮ ﹸﻥ ﻣ‪‬ﺎ ﺷ‪‬ﺎ َﺀ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﹸﺛ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮﹶﻓ ‪‬ﻌﻬ‪‬ﺎ ِﺇﺫﹶﺍ ﺷ‪‬ﺎ َﺀ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺮﹶﻓ ‪‬ﻌﻬ‪‬ﺎ ﹸﺛ ‪‬ﻢ ‪‬ﺗﻜﹸﻮ ﹸﻥ ِﺧ ﹶ‬
‫ﺖ‬
‫‪‬ﻧ‪‬ﺒ ‪‬ﻮ ٍﺓ «‪ .‬ﹸﺛ ‪‬ﻢ ‪‬ﺳ ﹶﻜ ‪‬‬
‫ﻭﳓﻦ ﺍﻵﻥ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻭﻫﻲ ﺍﳌﻠﻚ ﺍﳉﱪﻱ ﻓﻜﻞ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ﲢﻜﻢ ﺑﺎﳊﺪﻳﺪ ﻭﺍﻟﻨﺎﺭ ﻭﻗﺪ ﺫﺍﻗـﺖ‬
‫ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻮﻳﻼﺕ ﻣﻨﻬﻢ ﻭﻣﻦ ﺃﺳﻴﺎﺩﻫﻢ‬
‫ﻓﺎﳌﺮﺣﻠﺔ ﺍﳋﺎﻣﺴﺔ ﳌﺎ ﺗﺄﰐ ﺑﻌﺪ ﻓﻬﻢ ﳛﺎﻭﻟﻮﻥ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ‬
‫ﻓﻼ ﺑﺪ ﺁﺗﻴﺔ ﻻ ﳏﺎﻟﺔ ﻭﻻ ﳝﻜﻦ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ ﺑﻐﲑ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ‬
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‫ﺇ ﹼﻥ ﺷﺮﻋﻴ‪‬ﺔ ﲨﺎﻋﺎﺕ ﺍﳉﻬﺎﺩ ﰲ ﺍﻟﻌﺎﱂ ﻗﺎﻣﺖ ﻋﻠﻰ ﻋﻤﺪ‪ ،‬ﻛ ﹼﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﺗﻜﻔـﻲ ﻟﻮﺟـﻮﺏ ﺍﻻﺟﺘﻤـﺎﻉ‬
‫ﻚ‬
‫ﻹﺣﻴﺎﺀ ﺍﳉﻬﺎﺩ ﻭﺍﻟﻌﻤﻞ ﺑﻪ ﺩﻭﻥ ﺗﺮﺩ‪‬ﺩ ﺃﻭ ﻣﻮﺍﺭﺑﺔ‪ ،‬ﻭﲡﻌﻞ ﺍﳋﺎﺭﺝ ﻋﻦ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺎﺕ ﺍ‪‬ﺎﻫﺪﺓ ﻭﺍﻗﻊ ﻻ ﺷ ‪‬‬
‫ﰲ ﺇﰒ ﻭﻭِﺯ ٍﺭ ﻟﺘﻘﺼﲑﻩ ﰲ ﺍﻟﻌﻤﻞ ﰲ ﺇﺩﺭﺍﻙ ﻫﺬﻩ ﺍﻟﻌﻤﺪ‪ ،‬ﻭﺍﻹﻋﺎﻧﺔ ﻋﻠﻰ ﺇﺣﻴﺎﺋﻬﺎ ﻭﺗﻨﻤﻴﺘﻬﺎ‪.‬‬
‫ﳌﺎﺫﺍ ﲨﺎﻋﺎﺕ ﺍﳉﻬﺎﺩ ﺍﳌﻘﺎﺗﻠﺔ؟‪.‬‬
‫ﺇﻥ ﻛﺎﻥ ﻻ ﺑ ‪‬ﺪ ﻣﻦ ﲤﻬﻴ ٍﺪ ﻓﺈﻧ‪‬ﻨﺎ ﻧﻘﻮﻝ‪ :‬ﺇ ﹼﻥ ﻋﻘﻴﺪﺓ ﺍﳉﻬﺎﺩ ﰲ ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﻭﺍﺟﻬﺖ ﻣﻦ ﻗﺒ‪‬ـﻞ ﺍﻟﻜﻔـﺮ‬
‫ﺻ ‪‬ﻮ ِﺭ ِﻩ ﺃﻧ‪‬ﻪ ﻻ ﳝﻜﻦ ﺯﻟﺰﻟﺔ ﺃﺭﻛﺎﻧﻪ ﻭﺇﺯﺍﻟﺘﻪ ﻣﻦ ﻣﻜﺎﻧﻪ ﺇ ﹼﻻ‬
‫ﻭﺃﺯﻻﻣﻪ ﺍﳍﺠﻮﻡ ﺇﺛﺮ ﺍﳍﺠﻮﻡ‪ ،‬ﻭﻗﺪ ‪‬ﻋِﻠ ‪‬ﻢ ﺍﻟﻜﻔ ‪‬ﺮ ﺑﻜ ﹼﻞ ‪‬‬
‫ﺑﺎﻟﻘﺘﺎﻝ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﻻ ﳝﻜﻦ ﻟﺪﻭﻟﺔ ﻣﻦ ﺍﻟﺪ‪‬ﻭﻝ ﺃﻥ ﺗﺮﺳ‪‬ﺦ ﺃﺭﻛﺎ‪‬ﺎ ﻭﺗﺜﺒ‪‬ﺖ ﻭﺟﻮﺩﻫﺎ ﺇ ﹼﻻ ﺑﻌﺪ ﺩﻣﺎﺀ ﻭﺃﺷـﻼﺀ‪ ،‬ﻓـﻼ‬
‫ﻳﻮﺟﺪ ﺩﻭﻟﺔ ﻋﻠﻰ ﻇﻬﺮ ﺍﻷﺭﺽ ﺍﻵﻥ ﻭﻏﺪﹰﺍ ﻭﺑﺎﻷﻣﺲ‪ ،‬ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺪ‪‬ﻭﻟﺔ ﺫﺍﺕ ﺍﺳﺘﻘﻼﻝ ﻭﻣﻨﻌﺔ ﺇ ﹼﻻ ﺑﻌـﺪ‬
‫ﺣﺮﻭﺏ ﻭﺣﺮﻭﺏ‪ ،‬ﻭﻗﺘﺎﻝ ﻳﺄﺧﺬ ﻣﻦ ﻓﻠﺬﺍﺕ ﺃﻛﺒﺎﺩﻫﺎ‪ ،‬ﻭﺩﻡ ﺷﺒﺎ‪‬ﺎ ﻣﺎ ﺗﺸﻴﺐ ﻟﻪ ﺍﻟﻌﺜﺎﻧﲔ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻨ‪‬ـﺎﻇﺮ ﺃﻥ‬
‫ﻻ ﻳﻐﺘ ‪‬ﺮ ﲟﺎ ﻳﺴﻤ‪‬ﻰ ﺑﺎﻟﺪ‪‬ﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻐﺮﰊ‪ ،‬ﺇﺫ ﺣﲔ ﻳﺮﻯ ﺑﻌﻀﻬﻢ ﺳﻬﻮﻟﺔ ﻭﻳﺴﺮ ﺗﻨـﺎﻭﺏ ﺍﻷﺣـﺰﺍﺏ‬
‫ﻋﻠﻰ ﺍﻟﺴ‪‬ﻠﻄﺔ‪ ،‬ﻭﲣﻠﹼﻲ ﺍﳊﻜﹼﺎﻡ ﻋﻦ ﻛﺮﺍﺳﻴﻬﻢ ﻳﻈ ‪‬ﻦ ﺃﻧ‪‬ﻪ ﺑﺈﻣﻜﺎﻥ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﺼﻠﻮﺍ ﺇﱃ ﺍﳊﻜﻢ ﻋـﻦ ﻫـﺬﺍ‬
‫ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﻫﺬﺍ ﺧﻄﺄ ﺟﺴﻴﻢ‪ ،‬ﺇﺫ ﺃ ﹼﻥ ﻫﺬﻩ ﺍﻷﻧﻈﻤﺔ ﱂ ﺗﺴﺘﻘ ‪‬ﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺎﻝ ﺇ ﹼﻻ ﺑﻌﺪ ﺣﺮﻭﺏ ﻃﺎﺣﻨﺔ ﺑـﲔ‬
‫ﲪﻠﺔ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ )ﺍﻟﺪ‪‬ﳝﻘﺮﺍﻃﻴ‪‬ﺔ( ﻭﺑﲔ ﺧﺼﻮﻣﻬﻢ‪ ،‬ﻭﻣﺎ ﻣﻦ ﺩﻭﻟﺔ ﺗﺸﻜﹼﻠﺖ )ﻭﻫﻲ ﻣﺴﺘﻘﻠﹼﺔ( ﺇ ﹼﻻ ﺑﻌﺪ ﺣﺮﻭﺏ‬
‫ﻣﻊ ﺧﺼﻮﻣﻬﺎ‪.‬‬
‫ﻓﺄﻣﺮﻳﻜﺎ ﺯﻋﻴﻤﺔ ﺍﻟﻌﺎﱂ ﺍﻟﺪ‪‬ﳝﻘﺮﺍﻃ ‪‬ﻲ ﺍﳊﺮ‪ ،‬ﺍﳉﺎﻣﻌﺔ ﲢﺖ ﺭﺍﻳﺘﻬﺎ ﻭﻻﻳﺎﺕ ﻋﺪ‪‬ﺓ‪ ،‬ﱂ ﺗﻮﺟﺪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺸ‪‬ﻜﻞ ﻣﻦ‬
‫ﰲ ﺍﳌﻤﺘ ‪‬ﺪ ﺇ ﹼﻻ ﺑﻌﺪ ﺣﺮﻭﺏ ﺃﻫﻠﻴ‪‬ﺔ ﻃﺎﺣﻨﺔ ﺑﲔ ﺍﻟﺸ‪‬ﻤﺎﻝ ﻭﺍﳉﻨﻮﺏ‪ ،‬ﺣﺮﻭﺏ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴ‪‬ﻴﺎﺳﻴ‪‬ﺔ ﻭﺍﻟﻮﺟﻮﺩ ﺍﳉﻐﺮﺍ ﹼ‬
‫ﺃﻛﻠﺖ ﺍﻷﺧﻀﺮ ﻭﺍﻟﻴﺎﺑﺲ‪ ،‬ﺣﺘ‪‬ﻰ ﹼﰎ ﻏﻠﺒﺔ ﺃﺣﺪ ﺍﻟﻔﺮﻳﻘﲔ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﻓﺘﻮﺍﺿﻊ ﺍﳌﻨﺘﺼﺮﻭﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺸ‪‬ﻜﻞ‬
‫ﻣﻦ ﺍﻟﻨ‪‬ﻈﺎﻡ ﺍﻟﺴ‪‬ﻴﺎﺳﻲ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺼ‪‬ﻮﺭﺓ ﻣﻦ ﺍﳊﻴﺎﺓ‪.‬‬

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 ‫‪٢١٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻛﺬﻟﻚ ﺃﻭﺭﻭﺑ‪‬ﺎ ﻭﻣﺎ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻴﻪ ﻣﻦ ﺩﻭﻝ ﻭﺣﻜﻮﻣﺎﺕ‪ ،‬ﻓﺈ ﹼﻥ ﻫﺬﻩ ﺍﳊﻜﻮﻣﺎﺕ ﱂ ﺗﺘﺸﻜﹼﻞ ﻋﻠـﻰ ﻫـﺬﺍ‬
‫ﺍﻟﻨ‪‬ﺴﻖ ﺇ ﹼﻻ ﺑﻌﺪ ﺣﺮﻭﺏ ﺩﺍﺧﻞ ﺍﻟﻘﺎﺭ‪‬ﺓ ﻭﺧﺎﺭﺟﻬﺎ‪ ،‬ﻗﺪ‪‬ﻡ ﻓﻴﻬﺎ ﻛ ﹼﻞ ﻓﺮﻳﻖ ﺍﻟﻐﺎﱄ ﻭﺍﻟﻨ‪‬ﻔﻴﺲ‪ ،‬ﺣﺘ‪‬ﻰ ﺧﻠـﺼﺖ ﺇﱃ‬
‫ﺃﺣﺪ ﺍﻟﻔﺮﻳﻘﲔ‪ ،‬ﻓﺘﻮﺍﺿﻊ ﺍﳌﻨﺘﺼﺮﻭﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺸ‪‬ﻜﻞ ﻣﻦ ﺍﻷﻧﻈﻤﺔ ﻭﻫﺬﻩ ﺍﻟﺼ‪‬ﻮﺭﺓ ﻣﻦ ﺍﳊﻴﺎﺓ‪.‬‬
‫ﻭﻟﻮ ﺳﺄﻟﻨﺎ ﺃﻧﻔﺴﻨﺎ‪ :‬ﳌﺎﺫﺍ ﳛ ‪‬ﻖ ﻟﻠﻐﺮﺏ ﺃﻥ ﻳﻨﺸﺮ ﻋﻘﻴﺪﺗﻪ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻘﻮ‪‬ﺓ ﻭﺍﻟﺴ‪‬ﻼﺡ ﻛﻤﺎ ﺗﺼﻨﻊ ﺃﻣﺮﻳﻜﺎ ﻭﺃﻭﺭﺑﺎ‬
‫ﻭﻻ ﳛ ‪‬ﻖ ﳋﺼﻮﻣﻬﻢ ﺫﻟﻚ؟‪.‬‬
‫ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﻧﺸﺮ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﹼﰒ ﻳﺮﻳﺪﻭﻥ ﳍﺬﻩ ﺍﻷﻓﻜﺎﺭ ﺃﻥ ﺗﻜﻮﻥ ﰲ ﺳﺪ‪‬ﺓ ﺍﳊﻜﻢ ﻭﺍﻟـﺴ‪‬ﻠﻄﺎﻥ ﹼﰒ ﻻ‬
‫ﻳﺴﲑﻭﻥ ﰲ ﺭﻛﺎﺏ ﲪﻠﺔ ﺍﻟﺴ‪‬ﻼﺡ ﻭﺍﳌﻘﺎﺗﻠﲔ‪ ،‬ﻫﺆﻻﺀ ﺃﺷﺒﻪ ﺑﺎﻟﻔﻼﺳﻔﺔ ﺍﻟﺴﻔﺴﻄﺎﺋﻴﲔ ﺣﻴﺚ ﺗﻀﻴﻊ ﺻﺮﺧﺎ‪‬ﻢ‬
‫ﻫﺒﺎ ًﺀ‪.‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﻗﺪ ﺍﺗ‪‬ﻔﻘﻮﺍ ﻋﻠﻰ ﺇﺯﺍﻟﺔ ﻃﺎﻏﻮﺕ ﻣﺮﺗ ‪‬ﺪ ﻣﺜﻞ ﻣﻌﻤ‪‬ﺮ ﺍﻟﻘﺬﹼﺍﰲ ﻋﻦ ﺣﻜﻢ ﻟﻴﺒﻴﺎ‪ ،‬ﻓﻤـﺎ ﻫـﻲ‬
‫ﺍﻟﻄﹼﺮﻳﻘﺔ ﺍﻟﱵ ﳝﻜﻦ ﳍﻢ ﻓﻴﻬﺎ ﺃﻥ ﻳﺰﻳﻠﻮﺍ ﻫﺬﺍ ﺍﻟﺮ‪‬ﺟﻞ ﻋﻦ ﻛﺮﺳﻴ‪‬ﻪ؟‪.‬‬
‫ﺍﻟﺬﻳﻦ ﻳﻄﺮﺣﻮﻥ ﻣﻨﻬﺞ ﺗﺮﺑﻴﺔ ﺍﻟﻨ‪‬ﺎﺱ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﺣﺘ‪‬ﻰ ﻳﻜﺜﺮ ﻋﺪﺩ ﺍﻹﺳﻼﻣﻴﲔ ﰲ ﻟﻴﺒﻴـﺎ‪ ،‬ﻓﻴـﺘ ‪‬ﻢ ﺍﻟ‪‬ﺘﻐﻠﻐـﻞ‬
‫ﻭﺍﻟﺴ‪‬ﺮﻳﺎﻥ ﻣﻦ ﻏﲑ ﺗﻌﻠﻴﻤﻬﻢ ﻓ ‪‬ﻦ ﺍﻟﻘﺘﺎﻝ ﻭﺍﳊﺮﺏ‪ ،‬ﺑﻞ ﺟ ﹼﻞ ﳘﹼﻬﻢ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﲪﻠﺔ ﺃﺳﻔﺎﺭ ﺃﻭ ﺃﺫﻛﻴﺎﺀ ﺳﻴﺎﺳﺔ‪،‬‬
‫ﰲ ﺇﱃ‬
‫ﰲ ﺍﻟﻨ‪‬ﻘﻴﺾ ﻣﻦ ﺻﻮ ﹼ‬ ‫ﺃﻭ ﺻﻮ‪‬ﺍﻡ ‪‬ﺎﺭ ﻭﻗﻮ‪‬ﺍﻡ ﻟﻴﻞ‪ ،‬ﻭﺣﻔﻈﺔ ﻗﺮﺁﻥ ﻭﺣﺪﻳﺚ )ﻭﻫﺆﻻﺀ ﻣﺮﺍﺗﺒﻬﻢ ﲤﺘ ‪‬ﺪ ﺑﲔ ﻃﺮ ﹼ‬
‫ﱐ(‪ ،‬ﻓﻬﻞ ﻳﻌﺠﺰ ﻣﻌﻤ‪‬ﺮ ﺍﻟﻘﺬﹼﺍﰲ ﺃﻥ ﻳﻮﺟﺪ ﰲ ﺭﻛﺎﺑﻪ ﻣﺎﺋﺔ ﺭﺟـﻞ‪ ،‬ﺑﻴـﺪﻫﻢ ﺍﻟـﺴ‪‬ﻼﺡ‬ ‫ﺳﻠﻔ ‪‬ﻲ ﻭﺑﻴﻨﻬﻤﺎ ﺇﺧﻮﺍ ﹼ‬
‫ﻭﺍﻟﻘﻮ‪‬ﺓ‪ ،‬ﻓﻴﻤﻴﻠﻮﻥ ﻋﻠﻰ ﺯﻭﺍﻣﻞ ﺍﻟﻌﻠﻮﻡ ﻓﻴﺒﻘﺮﻭ‪‬ﺎ‪ ،‬ﻭﻋﻠﻰ ﺃﺫﻛﻴﺎﺀ ﻓ ‪‬ﻦ ﺍﳌﻤﻜﻦ ﻓﻴﻔﺴﺪﻭﻥ ﻓﻨﻮ‪‬ﻢ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻌﺒ‪‬ﺎﺩ‬
‫ﺲ ﻭﻻ ﺧﱪ؟‪.‬‬ ‫ﻓﻴﻘﻄﻌﻮﻥ ﻣﺴﺎﲝﻬﻢ ﻭﻳﺒﻮﻟﻮﻥ ﻋﻠﻰ ﻣﺴﺎﺟﺪﻫﻢ ﻭﺑﻌﺪﻫﺎ ﻓﻼ ﺣ ‪‬‬
‫ﻭﻗﻞ ﻣﺜﻞ ﺫﻟﻚ ﻋﻦ ﺍﻟﻌﺎﺋﻠﺔ ﺍﻟﺴ‪‬ﻌﻮﺩﻳ‪‬ﺔ ﰲ ﺍﳉﺰﻳﺮﺓ؟‪.‬‬
‫ﺇ ﹼﻥ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ‪ -‬ﺃﻱ ﺍﻟﻄﹼﻮﺍﻏﻴﺖ ‪ -‬ﻣﺜﻞ ﺑ ‪‬ﻖ ﺍﻟﻜﻼﺏ ﺍﻟﻘﺬﺭﺓ‪ ،‬ﺇﺫ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻟﻨ‪‬ﻮﻉ ﻣﻦ ﺍﻟﺒ ‪‬ﻖ ﺍﳋﺒﻴﺚ ﻻ ﳝﻜﻦ‬
‫ﺃﻥ ﻳﺰﻭﻝ ﻋﻦ ﻣﻜﺎﻧﻪ ﺇ ﹼﻻ ﺑﻘﺘﻠﻪ‪ ،‬ﺣﻴﺚ ﻳﺘ ‪‬ﻢ ﺍﻟﻀ‪‬ﻐﻂ ﻋﻠﻴﻪ ﺑﺂﻟﺔ ﺣﺪﻳﺪﻳ‪‬ﺔ ﲡﻌﻠﻪ ﺃﺷﻼﺀ ﻭﻧﺘﻔﹰﺎ )ﺃﻱ ﺍﳍﺮﺱ ﺣﺘ‪‬ـﻰ‬
‫ﺍﻟﻨ‪‬ﺨﺎﻉ(‪.‬‬
‫ﱯ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﺃ ﹼﻥ ﻣﺜﻞ ﻫﺬﺍ‬
‫ﺍﻟﻌﺎﺋﻠﺔ ﺍﻟﻨ‪‬ﺼﲑﻳ‪‬ﺔ ﰲ ﺳﻮﺭﻳ‪‬ﺎ ‪ -‬ﺣﺎﻓﻆ ﺍﻷﺳﺪ ﻭﻣﻦ ﻣﻌﻪ ‪ ،-‬ﻫﻞ ﻳﺘﺼﻮ‪‬ﺭ ﻏ ‪‬‬
‫ﺍﻟﺮ‪‬ﺟﻞ ﳝﻜﻦ ﺃﻥ ﻳﺘﺨﻠﹼﻰ ﻋﻦ ﺍﳌﻠﻚ ﻋﻦ ﻃﺮﻳﻖ ﺻﻨﺪﻭﻕ ﺍﻻﻗﺘﺮﺍﻉ‪ ،‬ﺃﻭ ﻋﻦ ﻃﺮﻳﻖ ﺍﻻﻋﺘﺼﺎﻣﺎﺕ ﻭﺍﳌـﺴﲑﺍﺕ‬
‫ﺍﻟﺴ‪‬ﻠﻤﻴ‪‬ﺔ؟‪.‬‬
‫ﺻﺪ‪‬ﺍﻡ ﺣﺴﲔ ‪ -‬ﻃﺎﻏﻮﺕ ﺍﻟﻌﺮﺍﻕ ‪ -‬ﻟﻮ ﻧﺎﺯﻋﻪ ﺍﻟﻌﺎﱂ ﺃﲨﻊ ﻋﻠﻰ ﺃﻥ ﻳﺘﺨﻠﹼﻰ ﻋﻦ ﺣﻜﻢ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻓﻬﻞ ﻳﺘﺮﻛﻪ‬
‫ﺣﺘ‪‬ﻰ ﻳ‪‬ﺼﻨﻊ ﺑﻪ ﻣﺎ ﻳ‪‬ﺼﻨﻊ ﺑﺒ ‪‬ﻖ ﺍﻟﻜﻼﺏ؟‪.‬‬
‫ﺇ ﹼﻥ ﻫﺬﺍ ﺍﻟ ‪‬ﺮﺟﻞ ﻋﻠﻰ ﺃ ﹼﰎ ﺍﻻﺳﺘﻌﺪﺍﺩ ﺃﻥ ﻳﻔﲏ ﺷﻌﺐ ﺍﻟﻌﺮﺍﻕ ﺑﺄﻛﻤﻠﻪ ﻟﻴﺄﻛﻞ ﻋﻠﻰ ﲨﺎﲨﻬﻢ ﺃﻃﺎﻳﺐ ﺍﻟﻄﹼﻌـﺎﻡ‬
‫ﻭﻟﺬﻳﺬﻩ‪.‬‬

‫‪٢١٧‬‬
 ‫‪٢١٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﻌﺎﺋﻠﺔ ﺍﳋﺒﻴﺜﺔ ﰲ ﺍﻷﺭﺩﻥ ﺑﻘﻴﺎﺩﺓ ﺍﻟﻘﺰﻡ ﺍﳌﺘﺴﻮ‪‬ﻝ ﺍﳌﻠﻚ ﺣﺴﲔ‪ ،‬ﻫﺬﺍ ﺍﻟﺮ‪‬ﺟـﻞ ﺍﻟـﺬﻱ ﻗـﺬﻑ ﺑﻮﺍﻟـﺪﻩ ﺇﱃ‬
‫ﻣﺴﺘﺸﻔﻴﺎﺕ ﺍ‪‬ﺎﻧﲔ ﻟﻴﻜﻮﻥ ﺣﺎﻛﻤﹰﺎ ﻋﻠﻰ ﺑﻠﺪ ﻓﺴﻴﻔﺴﺎﺋ ‪‬ﻲ ﻟﻮ ﻋﺮﺽ ﻋﻠﻰ ﺷﻴﺦ ﻗﺒﻴﻠﺔ ﻗـﺪﱘ ﻷﻧـﻒ ﻣـﻦ‬
‫ﺣﻜﻤﻬﺎ‪ ،‬ﻫﻞ ﻫﻨﺎﻙ ﻃﺮﻳﻘﺔ ﻏﲑ ﻃﺮﻳﻘﺔ ﺇﺯﺍﻟﺔ ﺑ ‪‬ﻖ ﺍﻟﻜﻼﺏ ﳑﻜﻦ ﺃﻥ ﺗﺰﻳﻠﻪ؟‪.‬‬
‫ﺲ ﺃﻧﻮﺍﻉ ﺍﻟﺮ‪‬ﺫﺍﺋﻞ ﻣﻦ ﺃﺟﻞ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻜﻢ‪ ،‬ﹼﰒ ﺍﺳﺘﺨﺪﻣﻮﺍ ﺃﻗـﺬﺭ‬‫ﻫﺆﻻﺀ ﺍﳊﻜﹼﺎﻡ ﺍﻟﺬﻳﻦ ﺍﺳﺘﺨﺪﻣﻮﺍ ﺃﺧ ‪‬‬
‫ﺃﻧﻮﺍﻉ ﺍﻟﻄﹼﺮﻕ ﻹﻃﺎﻟﺔ ﺃﻣﺪ ﺣﻜﻤﻬﻢ‪ ،‬ﺇﺫ ﺃ ﹼﻥ ﺃﻏﻠﺒﻬﻢ ﱂ ﻳﺘﻮﺭ‪‬ﻉ ﻋﻦ ﻗﺘﻞ ﻭﺍﻟﺪﻩ ﺃﻭ ﺳـﺠﻨﻪ ﺃﻭ ﺫﺑـﺢ ﺃﺧﻴـﻪ‬
‫ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﻟﻜﺮﺳﻲ‪:‬‬
‫ﻗﺎﺑﻮﺱ ﺑﻦ ﺳﻌﻴﺪ ﺧﺮﺝ ﻋﻠﻰ ﻭﺍﻟﺪﻩ‪.‬‬
‫ﺯﺍﻳﺪ ﺑﻦ ﺳﻠﻄﺎﻥ ﺧﺮﺝ ﻋﻠﻰ ﺷﺨﺒﻮﻁ ﻗﺮﻳﺒﻪ‪.‬‬
‫ﺍﳌﻠﻚ ﺣﺴﲔ‪ :‬ﲟﻌﻮﻧﺔ ﺃﻣ‪‬ﻪ ﺍﳋﺒﻴﺜﺔ ﺃﺭﺳﻞ ﻭﺍﻟﺪﻩ ﺇﱃ ﻣﺼﺤ‪‬ﺔ ﻋﻘﻠﻴ‪‬ﺔ ﰲ ﺗﺮﻛﻴ‪‬ﺎ‪ ،‬ﻭﻣﻦ ﻗﺒﻠﻪ ﺟﺪ‪‬ﻩ ﻋﺒﺪ ﺍﷲ ﺑـﺎﻉ‬
‫ﻭﺍﻟﺪﻩ "ﺣﺴﲔ" ﰲ ﺳﻮﻕ ﺍﻟﻨ‪‬ﺨﺎﺳﺔ ﺍﻟﺪ‪‬ﻭﻟﻴ‪‬ﺔ‪...‬‬
‫ﻭﺍﻟﻘﺎﺋﻤﺔ ﻃﻮﻳﻠﺔ‪....‬‬
‫ﺣﻜﹼﺎﻡ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺼ‪‬ﻨﻒ ﻫﻞ ﳝﻜﻦ ﺃﻥ ﻳﺮﺍﻭﺣﻮﺍ ﺃﻣﺎﻛﻨﻬﻢ ﺑﻐﲑ ﻃﺮﻳﻘﺔ ﺇﺯﺍﻟﺔ ﺑ ‪‬ﻖ ﺍﻟﻜﻼﺏ )ﺍﳍـﺮﺱ ﺣﺘ‪‬ـﻰ‬
‫ﺍﻟﻨ‪‬ﺨﺎﻉ(‪.‬‬
‫ﺇﻧ‪‬ﻪ ﻻ ﻳﻮﺟﺪ ﻋﺎﻗﻞ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﲢﺮ‪‬ﺭ ﻣﻦ ﺃﻭﻫﺎﻡ‪ ،‬ﺍﳋﺮﺍﻓﺔ ﻭﺟﱪﻳ‪‬ﺔ ﺍﳌﺒﺘﺪﻋﺔ‪ ،‬ﻭﻏﻨﻮﺻـﻴ‪‬ﺔ ﺍﻟـﺼ‪‬ﻮﻓﻴ‪‬ﺔ‪،‬‬
‫ﻳﻄﺮﺡ ﻃﺮﻳﻘﹰﺎ ﻹﺯﺍﻟﺘﻬﻢ ﻏﲑ ﻃﺮﻳﻘﺔ ﺑ ‪‬ﻖ ﺍﻟﻜﻼﺏ‪.‬‬
‫ﻟﻜﻨ‪‬ﻨﺎ ﳓﻦ ﺍﳌﺴﻠﻤﲔ ﻣﺎ ﺯﻟﻨﺎ ﻧﺸ ‪‬ﻢ ﺭﺫﺍﺋﻞ ﻓﻜﺮ ﺍﻻﳓﻄﺎﻁ ﺍﻟﺬﻱ ﻭﰿ ﺇﱃ ﺃﻣ‪‬ﺘﻨﺎ ﺑﻌﺪ ﺧﲑ ﺍﻟﻘﺮﻭﻥ ﲢﺖ ﺃﲰـﺎﺀ‬
‫ﺑﺮ‪‬ﺍﻗﺔ‪ ،‬ﻓﺈ ﹼﻥ ﳌﺸﺎﳜﻨﺎ ﺭﺃﻳﹰﺎ ﺁﺧﺮ ﰲ ﺍﻟﺘ‪‬ﻐﻴﲑ ﻧﺴﻮﻕ ﻟﻚ ﺑﻌﻀﻪ‪:‬‬
‫ﻱ ﻭﻃﺮﻳﻘﺘﻪ ﺍﳉﻨﺎﺋﺰﻳ‪‬ﺔ‪:‬‬
‫ﺃ ‪ -‬ﺍﻟﺸ‪‬ﻴﺦ ﺍﻟﺴ‪‬ﻠﻔﻲ ﺃﺑﻮﺑﻜﺮ ﺍﳉﺰﺍﺋﺮ ‪‬‬
‫ﻟﻠﺸ‪‬ﻴﺦ ﻃﺮﻳﻘﺔ ﺟﺪﻳﺪﺓ ﺗﺴﺘﺤ ‪‬ﻖ ﺃﻥ ﺗﺪﺧﻞ ﲢﺖ ﺑﺎﺏ ﺍﻻﻛﺘﺸﺎﻓﺎﺕ ﺍﳊﺪﻳﺜﺔ‪ .‬ﻳﻘﻮﻝ ﻋﻦ ﻃﺮﻳﻘﺘﻪ ﺍﻟﺒﺪﻳﻌﺔ‪ :‬ﺇ ﹼﻥ‬
‫ﺃﻓﻀﻞ ﻃﺮﻳﻘﺔ ﻹﺻﻼﺡ ﺣﻜﹼﺎﻣﻨﺎ ﻭﻋﻠﻰ ﺍﳋﺼﻮﺹ ﺁﻝ ﺳﻌﻮﺩ‪ ،‬ﻫﻮ ﺃﻥ ﳒﻤﻊ ﺃﻋﺪﺍﺩﹰﺍ ﻏﻔﲑﺓ ﻣـﻦ ﺍﳌﻄـﺎﻟﺒﲔ‬
‫ﻂ ﺭﺣﺎﻟﻨﺎ ﻭﻧﻨﻴﺦ ﺭﻛﺎﺋﺒﻨﺎ ﺃﻣﺎﻡ ﺑﻴﺘﻪ‬
‫ﱄ ﺍﻷﻣﺮ‪ .‬ﻓﻨﺤ ﹼ‬‫ﺑﻀﺮﻭﺭﺓ ﺍﻹﺻﻼﺡ‪ ،‬ﹼﰒ ﻧﺸ ‪‬ﺪ ﺭﺣﺎﻟﻨﺎ ﻣﺘﻮﺟ‪‬ﻬﲔ ﺇﱃ ﻗﺼﺮ ﻭ ﹼ‬
‫ﱄ ﺍﻷﻣﺮ ﺑﻄﻠﻌﺘﻪ ﺍﻟﺒﻬﻴ‪‬ﺔ‪ ،‬ﻭﻭﺟﻬـﻪ ﺍﻟﻮﺿ‪‬ـﺎﺀ‬ ‫‪ -‬ﻋﻔﻮﹰﺍ ﻗﺼﺮﻩ ‪ -‬ﹼﰒ ﻧﺒﺪﺃ ﺑﺎﻟﻨ‪‬ﺸﻴﺞ ﻭﺍﻟﺒﻜﺎﺀ‪ ،‬ﻓﺈﺫﺍ ﺧﺮﺝ ﻋﻠﻴﻨﺎ ﻭ ﹼ‬
‫ﺍﳌﺸﺮﻕ‪ ،‬ﻭﺳﺄﻟﻨﺎ ﻋﻦ ﺳﺒﺐ ﺑﻜﺎﺋﻨﺎ ﻗﻠﻨﺎ ﻟﻪ‪ :‬ﻭﺍﷲ ﻟﻦ ﻧﺒﺎﺭﺡ ﻋﺘﺒﺔ ﻗﺼﺮﻙ ﺣﺘ‪‬ﻰ ﺗﺰﻳـﻞ ﺍﳌﻨﻜـﺮﺍﺕ ﻭﲢﻜـﻢ‬
‫ﰲ ﺃﻥ‬
‫ﱄ ﺍﻷﻣﺮ ﻗﻠﺒﻪ ﺭﺅﻭﻑ ﺭﺣﻴﻢ‪ ،‬ﺑﻞ ﻫﻮ ﺭﺟﻞ ﻻ ﻳﺮﺿﻰ ﻟﺸﻌﺒﻪ ﺍﻟـﻮ ﹼ‬ ‫ﻚ ﺃ ﹼﻥ ﻭ ﹼ‬
‫ﺑﺸﺮﻳﻌﺔ ﺍﻟﻘﺮﺁﻥ‪ ،...‬ﺑﻼ ﺷ ‪‬‬
‫ﻳﺒﻜﻲ )ﻗﺎﻝ ﺍﻟﺸ‪‬ﻴﺦ ﺑﺎﻟﻠﹼﻔﻆ‪ :‬ﻫ ‪‬ﻮ ﻗﻠﺐ ﺍﳊﺎﻛﻢ ﺣﺠﺮ؟( ﺍﻟﻨ‪‬ﺘﻴﺠﺔ ﺃ ﹼﻥ ﺍﳊـﺎﻛﻢ ﺍﻟﻌـﺎﺩﻝ ﺳﲑﺿـﺦ ﳌﻄﺎﻟﺒﻨـﺎ‬
‫ﻭﻳﺴﺘﺠﻴﺐ ﻟﺒﻜﺎﺋﻨﺎ ﻭﺣﻴﻨﻬﺎ ﺳﻴﺤﻜﻢ ﺁﻝ ﺳﻌﻮﺩ ﺑﺎﻟﻘﺮﺁﻥ‪ .‬ﺍﻧﺘﻬﻰ ﺍﳊﻠﻢ ﺍﳌﺸﻴﺨ ‪‬ﻲ ﻓﺎﻟﺮ‪‬ﺟﺎﺀ ﺗﺮﻙ ﺍﻟﺸ‪‬ﺨﲑ‪.‬‬
‫ﺏ ‪ -‬ﺃﻣ‪‬ﺎ ﻧﻈﺮﻳ‪‬ﺔ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻣﻦ ﻣﺸﺎﳜﻨﺎ ﻭﻣﻔﻜﹼﺮﻳﻨﺎ ﰲ ﻃﺮﻳﻘﺔ ﺗﻮﺻﻒ ﺑﺎﺳﻢ "ﺻـﻨﺪﻭﻕ ﺍﻟﻌﺠﺎﺋـﺐ"‬
‫ﻭﺻﻨﺪﻭﻕ ﺍﻟﻌﺠﺎﺋﺐ ﻫﺬﺍ ﺍﻛﺘﺸﻔﻪ ﺍﻟﻨ‪‬ﺎﺱ ﻣﺆﺧ‪‬ﺮﹰﺍ‪ ،‬ﺗﻘﻮﻝ ﻧﻈﺮﻳ‪‬ﺔ ﺍﻟﺼ‪‬ﻨﺪﻭﻕ‪:‬‬

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 ‫‪٢١٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﳛﻜﻰ ﺃ ﹼﻥ ﺣﺎﻛﻤﹰﺎ ﻛﺎﻥ ﺍﲰﻪ ﺣﺴﲏ ﻣﺒﺎﺭﻙ‪ ،‬ﻫﺬﺍ ﺍﳊﺎﻛﻢ ﳜﺘﻠﻒ ﻋﻦ ﲨﻴﻊ ﺭﺅﺳﺎﺀ ﻋﺼﺎﺑﺎﺕ ﺍﻟﻜﻮﺑـﻮﻱ‪،‬‬
‫ﻓﻬﻮ ﺭﺟﻞ ﳛﺘﺮﻡ ﻧﻔﺴﻪ ﻟﻜ ‪‬ﻦ ﺍﻟﻌﻠﹼﺔ ﻓﻴﻤﻦ ﺣﻮﻟﻪ‪ ،‬ﻓﻘﺪ ﺯﻭ‪‬ﺭﺕ ﻋﻠﻴﻪ ﺣﺎﺷﻴﺘﻪ ﺃ ﹼﻥ ﲨﻴﻊ ﺍﻟﺸ‪‬ﻌﺐ ﻳﺮﻳﺪﻩ ﻭﳛﺒ‪‬ـﻪ‪،‬‬
‫ﻼ ﻋﻨﻪ‪ ،‬ﻭﻣﻦ ﺩﻻﺋﻞ ﺻﺪﻕ ﻫﺬﺍ ﺍﻟﻜﻮﺑﻮﻱ ﺃﻧ‪‬ﻪ ﰲ ﻛ ﹼﻞ ﻓﺘﺮﺓ ﺯﻣﻨﻴ‪‬ﺔ ﻳﻌﻠﻦ ﻟﻠﻨ‪‬ﺎﺱ ﺃﻧ‪‬ـﻪ ﻋﻠـﻰ‬ ‫ﻭﻻ ﻳﺮﺿﻰ ﺑﺪﻳ ﹰ‬
‫ﺍﺳﺘﻌﺪﺍﺩ ﻟﻴﺘﺨﻠﹼﻰ ﻋﻦ ﺍﻟﻜﺮﺳﻲ ﺇﺫﺍ ﺃﺭﺍﺩ ﺷﻌﺒﻪ ﺫﻟﻚ‪ ،‬ﻭﺣﱴ ﻳﻌﺮﻑ ﺭﺃﻱ ﺍﻟﻨ‪‬ﺎﺱ ﺻﻨﻊ ﺻﻨﺪﻭﻗﹰﺎ ﻟﻴﻀﻊ ﺍﻟﻨ‪‬ـﺎﺱ‬
‫ﻓﻴﻪ ﺁﺭﺍﺀﻫﻢ‪.‬‬
‫ﺗﻘﻮﻝ ﺍﳊﻜﺎﻳﺔ ﺇ ﹼﻥ ﺍﻟﺮ‪‬ﻭﺍﺓ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﻨ‪‬ﺘﻴﺠﺔ‪ ،‬ﻓﺒﻌﻀﻬﻢ ﳚﺰﻡ ﺃ ﹼﻥ ﺍﻟﺼ‪‬ﻨﺪﻭﻕ ﻛﺎﻥ ﻋﺠﻴﺒﺎﹰ‪ ،‬ﺇﺫ ﺃﻧ‪‬ﻪ ﻳﺴﺘﻄﻴﻊ ﺃﻥ‬
‫ﻳﻘﻠﺐ ﲨﻴﻊ ﺍﳊﺮﻭﻑ ﻋﻠﻰ ﺍﻟﻮﺭﻕ ﺇﱃ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ ﻓﻘﻂ "ﻧﻌﻢ ﻟﻠﺮ‪‬ﺋﻴﺲ"‪.‬‬
‫ﻭﺑﻌﺾ ﺍﻟﺮ‪‬ﻭﺍﺓ ﱂ ﻧﺴﺘﻄﻊ ﲰﺎﻉ ﺭﻭﺍﻳﺘﻪ ﻷﻧ‪‬ﻪ ﻛﺎﻥ ﰲ ﺍﻟﺴ‪‬ﺠﻦ )ﺃﻓﻴﻘﻮﺍ ﺭﲪﻜﻢ ﺍﷲ(‪.‬‬
‫ﺟ ‪ -‬ﺃﻣ‪‬ﺎ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﹼﺎﻟﺜﺔ ﻓﺘﻘﻮﻝ ﺃ ﹼﻥ ﻭﺍﻗﻌﻨﺎ ﻫﻮ ﺧﲑ ﻭﺍﻗﻊ ﻓﻠﻴﺲ ﰲ ﺍﻹﻣﻜﺎﻥ ﺃﺑﺪﻉ ﳑ‪‬ﺎ ﻛﺎﻥ ﺃﻱ )ﺑ‪‬ﻼ ﺗﻐـﻴﲑ‪،‬‬
‫ﺑ‪‬ﻼ ﻫﻢ‪ ،‬ﺃﻭ ﺍﺭﺿﻰ ﲟﺘﻌﻮﺳﻚ ﺃﺣﺴﻦ ﻣﺎ ﳚﻴﻚ ﺃﺗﻌﺲ ﻣﻨ‪‬ﻪ( ﻭﻫﺬﻩ ﺍﻟﻨ‪‬ﻈﺮﻳ‪‬ﺔ ﺍﻟﺜﹼﺎﻟﺜﺔ ﻋﻨﺪﻣﺎ ﺣﻠﹼﻠﻬﺎ ﺍﻟﺒﻌﺾ ﻭﺟﺪ‬
‫ﻼ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﻷﺧﻀﺮ ﻟﻠﻘﺬﹼﺍﰲ‪ ،‬ﻟﻜﻨ‪‬ﻨﺎ ﻋﺠﺒﻨﺎ ﻛﻴﻒ ﹼﰎ ‪‬ﺮﻳﺒﻬﺎ ﺇﱃ ﺍﳌﺸﺎﻳﺦ ﺍﻟـﺴ‪‬ﻌﻮﺩﻳﲔ‪ ،‬ﻓﻤـﺎﺯﺍﻝ‬ ‫ﳍﺎ ﺩﻟﻴ ﹰ‬
‫ﺍﻷﻣﺮ ﺳ ‪‬ﺮﹰﺍ ﻻ ﻧﻌﺮﻑ ﻛﻨﻬﻪ‪ ).‬ﻣﻘﺎﻻﺕ ﺑﲔ ﻣﻨﻬﺠﲔ (‬
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‫ﻟﻴﻌﻠﻢ ﺍﳌﺴﻠﻤﻮﻥ ﺃ ﹼﻥ ﺍﻻﻧﻀﻤﺎﻡ ﳍﺬﻩ ﺍﳉﻤﺎﻋﺎﺕ ﻟﻴﺲ ﻧﺎﻓﻠ ﹰﺔ ﻣﻦ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻟﻴﺲ ﻫﻮ ﻣﻮﲰ ‪‬ﻲ ﺍﻟﻮﻗﻮﻉ‪ ،‬ﺑﻞ ﻫـﻮ‬
‫ﻭﺍﺟﺐ ﻋﻠﻰ ﻛ ﹼﻞ ﻣﺴﻠﻢٍ‪ ،‬ﺃﻱ ﻭﺍﺟﺐ ﺃﻥ ﻳﻌﻤﻞ ﺍﳌﺴﻠﻢ ﰲ ﻋﻤ ٍﻞ ﺟﻬﺎﺩﻱ‪ ،‬ﺇﻣ‪‬ﺎ ﺃﻥ ﻳﺪﻋﻮ ﺇﱃ ﺍﳉﻬﺎﺩ ﺃﻭ ﻳﻌـ ‪‬ﺪ‬
‫ﻚ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺏ ﺇ ﹼﻻ ﺑﺪﻟﻴﻞ ﺷﺮﻋﻲ‪ ‬ﺧﺎﺹ‪ ،‬ﺃﻱ ﰲ ﻛﻮﻥ ﺍﻟﺮ‪‬ﺟﻞ ﻣﻦ ﺃﺻـﺤﺎﺏ‬ ‫ﻟﻪ‪ ،‬ﺃﻭ ﻳﻌﻤﻞ ﺑﻪ‪ ،‬ﻭﻻ ﻳﻨﻔ ‪‬‬
‫ﻱ ﻓﻜﺮﺓ ﰲ ﺍﻟﻮﺟﻮﺩ ﻻ ﳝﻜـﻦ ﺃﻥ‬
‫ﺍﻷﻋﺬﺍﺭ‪ ،‬ﺍﻟﺬﻱ ﻋﺬﺭﻫﻢ ﺍﻟﺸ‪‬ﺮﻉ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻗﺪ ﺗﻜﻠﹼﻤﻨﺎ ﰲ ﺣﺼ‪‬ﺔ ﻓﺎﺋﺘﺔ ﺃ ﹼﻥ ﺃ ‪‬‬
‫ﻱ ﻋﻤﻞ ﺃﻭ ﻣﻬﻤ‪‬ﺔ‪.‬‬
‫ﺗ‪‬ﻌﻤِﻞ ﻧﻔﺴﻬﺎ ﰲ ﺍﳊﻴﺎﺓ ﺇ ﹼﻻ ﻣﻦ ﺧﻼﻝ ﲨﺎﻋﺔ‪ ،‬ﺇﺫ ﺃ ﹼﻥ ﺍﳉﻤﺎﻋﺔ ﻫﻲ ﺍﻟﻠﺒﻨﺔ ﺍﻷﻭﱃ ﻷ ‪‬‬
‫ﻭﺍﻵﻥ ﻣﺎ ﻫﻲ ﻣﻮﺟﺒﺎﺕ ﺣﺮﻛﺎﺕ ﺍﳉﻬﺎﺩ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ؟‪.‬‬
‫ﻭﳓﻦ ﻧﻘﺼﺪ ﲝﺮﻛﺎﺕ ﺍﳉﻬﺎﺩ ﻫﻨﺎ‪ ،‬ﻭﰲ ﻛ ﹼﻞ ﻣﻮﻃﻦ‪ ،‬ﻫﻲ ﺗﻠﻚ ﺍﳉﻤﺎﻋﺎﺕ ﺍ‪‬ﺎﻫﺪﺓ ﺩﺍﺧـﻞ ﺩﺍﺭ ﺍﻹﺳـﻼﻡ‬
‫ﺍﻟﺴ‪‬ﻠﻴﺒﺔ‪ ،‬ﻭﻟﻴﺲ ﺧﺎﺭﺟﻬﺎ‪ ،‬ﻭﻫﻲ ﺍﳉﻤﺎﻋﺎﺕ ﺍ‪‬ﺎﻫﺪﺓ ﺍﻟﻌﺎﻣﻠﺔ ﻹﻋﺎﺩﺓ ﺭﺃﺱ ﺍﳌﺎﻝ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﺇﻧﻜﺎﺭﹰﺍ ﻟﻐﲑﻫﺎ‪،‬‬
‫ﻭﻟﻜﻦ ﺣﺪﻳﺜﻨﺎ ﻋﻦ ﺟﻬﺎﺩ ﺍﻟﺪ‪‬ﻓﻊ‪ ،‬ﻭﻫﻮ ﺟﻬﺎﺩ ﻭﺍﺟﺐ ﻋﻠﻰ ﻛ ﹼﻞ ﻣﺴﻠﻢ‪ .‬ﺃﻣ‪‬ﺎ ﻣﻮﺟﺒﺎﺕ ﺣﺮﻛﺎﺕ ﺍﳉﻬـﺎﺩ ﰲ‬
‫ﺩﻳﺎﺭ ﺍﻟ ‪‬ﺮﺩ‪‬ﺓ ﻓﻬﻲ‪:‬‬
‫‪ - ١‬ﺇﻋﺎﺩﺓ ﺍﻟﻌﻘﺪ ﺍﳉﺎﻣﻊ ﻟﺸﺘﺎﺕ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺃﻱ ﺩﻭﻟﺔ ﺍﳋﻼﻓﺔ ﺍﻟﻀ‪‬ﺎﺋﻌﺔ‪ :‬ﻓﻠﻤ‪‬ﺎ ﺳﻘﻄﺖ ﺍﳋﻼﻓﺔ ﺍﻧﻔﺮﻁ ﻋﻘﺪ‬
‫ﺍﻷﻣ‪‬ﺔ‪ ،‬ﻓﻠﻢ ﺗﻌﺪ ﺗﺴﺘﺤ ‪‬ﻖ ﺍﺳﻢ ﺍﻷﻣ‪‬ﺔ‪ ،‬ﻧﻌﻢ ﻫﻨﺎﻙ ﻣﺴﻠﻤﻮﻥ ﰲ ﺃﺭﺽ ﺍﻟﺸ‪‬ﺘﺎﺕ‪ ،‬ﻭﻫﻨﺎﻙ ﻋﺒ‪‬ﺎﺩ ﻭﻗﻮ‪‬ﺍﻡ‪ ،‬ﻭﺯﻭﺍﻣـﻞ‬
‫ﻋﻠﻢ ﻭﺣﺠ‪‬ﺎﺝ‪ ،‬ﻭﺫﺍﻛﺮﻭﻥ ﻭﺫﺍﻛﺮﺍﺕ‪ ،‬ﻭﻟﻜ ‪‬ﻦ ﻛ ﹼﻞ ﻫﺆﻻﺀ ﻻ ﻳﺪﺧﻠﻮﻥ ﺃﺑﺪﹰﺍ ﰲ ﻣﺴﻤ‪‬ﻰ ﺍﻷﻣ‪‬ﺔ‪ ،‬ﻓـﻼ ﻳﻮﺟـﺪ‬
‫ﻫﻨﺎﻙ ﺃﻣ‪‬ﺔ ﺇﺳﻼﻣﻴ‪‬ﺔ‪ ،‬ﻷ ﹼﻥ ﺃﻭ‪‬ﻝ ﻣﻘﻮ‪‬ﻣﺎﺕ ﺍﻷﻣ‪‬ﺔ ﻻ ﺗﻮﺟﺪ ﺑﲔ ﻫﺬﻩ ﺍﳊﺒ‪‬ﺎﺕ ﺍﳌﺘﻨﺎﺛﺮﺓ ﺑﻼ ﺿـﺎﺑﻂ‪ ،‬ﻭﻻ ﺣﺒـﻞ‬
‫ﺟﺎﻣﻊ‪ ،‬ﻭﻧﻌﲏ ‪‬ﺎ ﻭﺟﻮﺩ ﺍﻟﺪ‪‬ﻭﻟﺔ‪ ،‬ﻓﻠﻴﺲ ﻟﻠﻤﺴﻠﻤﲔ ﺩﻭﻟﺔ ﻭﻻ ﺷﻮﻛﺔ ﳑﻜﹼﻨﺔ‪ ،‬ﻭﻻ ﻣﻨﻌﺔ ﺣﺎﻓﻈﺔ‪ ،‬ﻭﻗﺪ ﺑـﺬﻝ‬
‫ﺍﻟﻜﻔﺮ ﺟﻬﻮﺩﹰﺍ ﻣﺘﺘﺎﻟﻴﺔ ﰲ ﺩﻓﻊ ﺩﻭﻟﺔ ﺍﳋﻼﻓﺔ ﻭﺇﺳﻘﺎﻃﻬﺎ‪ ،‬ﻛ ‪‬ﺮ ﺍﳌﺮ‪‬ﺓ ﺗﻠﻮ ﺍﳌﺮﺓ‪ ،‬ﺣﺘ‪‬ﻰ ﻛﺎﻥ ﻟﻪ ﻣﺎ ﺃﺭﺍﺩ‪ ،‬ﻭﻟﻜـﻦ‬

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 ‫‪٢٢٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺍﳊ ‪‬ﻖ ﻳﻘﺎﻝ‪ :‬ﺇ ﹼﻥ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺪ‪‬ﺍﺧﻠﻴ‪‬ﺔ ﰲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﻋﻮﺍﻣﻞ ﺍﳍﺰﳝﺔ ﻭﺍﻻﳓﻄﺎﻁ‪ ،‬ﻫﻲ ﺍﻟـﺴ‪‬ﺒﺐ ﺍﻟﺮ‪‬ﺋﻴـﺴ ‪‬ﻲ‬
‫ﻹﺳﻘﺎﻁ ﻫﺬﻩ ﺍﻟﺪ‪‬ﻭﻟﺔ‪ ،‬ﻓﻠﻴﺲ ﻣﺎ ﻋﻤﻠﻪ ﺍﻟﻜﻔﹼﺎﺭ ﲟﻌﺎﺩﻝ ﻣﺎ ﻋﻤﻠﺘﻪ ﺍﻷﻣ‪‬ﺔ ﺑﻨﻔﺴﻬﺎ‪ ،‬ﻓﻠﻮ ﻧﻈﺮﻧﺎ ﻧﻈﺮﺓ ﻓﺎﺣﺼﺔ ﺇﱃ‬
‫ﺻﻮﺭﺓ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣ ‪‬ﻲ ﰲ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﻗﺒﻞ ﺇﺯﺍﻟﺘﻬﺎ‪ ،‬ﻟﻮﺟﺪﻧﺎ ﺃ ﹼﻥ ﻫﺬﻩ ﺍﻟﺪ‪‬ﺍﺭ ﻛﺎﻧـﺖ ﺗﻔـﻴﺾ ﺑﻌﻮﺍﻣـﻞ‬
‫ﺍﻻﳓﻄﺎﻁ ﻭﺍﻟﺘ‪‬ﺨﻠﹼﻒ‪ ،‬ﻭﻣﻦ ﺃﻫ ‪‬ﻢ ﻫﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ ﻫﻮ ﻓﺴﺎﺩ ﺍﻟﺘ‪‬ﺼﻮ‪‬ﺭ ﺍﻟﻌﻘﺪﻱ‪ ،‬ﺇﺫ ﺍﻧﺘﺸﺮﺕ ﰲ ﺍﻷﻣ‪‬ﺔ ﺟﺮﺛﻮﻣـﺔ‬
‫ﺍﻟﺼ‪‬ﻮﻓﻴ‪‬ﺔ‪ ،‬ﻫﺬﻩ ﺍﻟﺼ‪‬ﻮﻓﻴ‪‬ﺔ ﺍﻟﱵ ﻣﺎ ﺩﺧﻠﺖ ﰲ ﺃﻣ‪‬ﺔ ﻣﻦ ﺍﻷﻣﻢ ﺇ ﹼﻻ ﺟﻌﻠﺘﻬﺎ ﺃﺛﺮﹰﺍ ﺑﻌﺪ ﻋﲔ‪ ،‬ﺍﻟﺼ‪‬ﻮﻓ‪‬ﻴﺔ ﺍﻟﱵ ﺷـﻐﻠﺖ‬
‫ﺍﻟﻨ‪‬ﺎﺱ ﰲ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺣﺎﻟﺔ ﺍﻟﻌﺮﻓﺎﻥ ﻭﺍﳉﺬﺑﺔ‪ ،‬ﻓﺄﺭﻫﻘﺖ ﺍﳌﺮﺀ ﺍﳌﺴﻠﻢ ﰲ ﺳﻌﻴﻪ ﳍﺬﻩ ﺍﳋﻴـﺎﻻﺕ ﺍﳉﻨﻮﻧﻴ‪‬ـﺔ‪،‬‬
‫ﰲ ﻳﻈ ‪‬ﻦ ﺃﻧ‪‬ﻪ ﲟﺠﺮ‪‬ﺩ ﻭﺻﻮﻟﻪ ﳍﺬﻩ ﺍﳌﺮﺗﺒﺔ ﺳـﻴﺪﺭﻙ ﺣﻘـﺎﺋﻖ‬‫ﻭﻋﻄﹼﻠﺖ ﺍﳌﺴﻠﻢ ﻋﻦ ﺍﻟﺒﺤﺚ ﻭﺍﻟﻨ‪‬ﻈﺮ‪ ،‬ﻷ ﹼﻥ ﺍﻟﺼﻮ ﹼ‬
‫ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﺳ ‪‬ﺮ ﺍﻟﻜﻮﻥ‪ ،‬ﻓﻼ ﺿﺮﻭﺭﺓ ﺇﺫﻥ ﻟﻠﺴ‪‬ﻌﻲ ﻭﺍﳉ ‪‬ﺪ ﰲ ﺍﻛﺘﺸﺎﻑ ﺳﻨﻦ ﺍﻟﻜﻮﻥ ﻭﺍﳊﻴﺎﺓ‪ ،‬ﻷ ﹼﻥ ﺍﻟـﺼ‪‬ﻮﻓﻴ‪‬ﺔ‬
‫ﺗﺆﻣﻦ ﺃﻧ‪‬ﻪ ﲟﺠﺮ‪‬ﺩ ﻛﻮﻥ ﺍﻟﺮ‪‬ﺟﻞ ﻭﻟ‪‬ﻴﹰﺎ ﻋﺎﺭﻓﹰﺎ ﻓﺈﻧ‪‬ﻪ ﺳﻴﻤﻠﻚ ﻧﺎﺻﻴﺔ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‪ ،‬ﻓﺴﻴﺘﺤﻜﹼﻢ ﰲ ﺳﻨﻨﻪ ﻣﻦ ﺃﻣﺮﺍﺽ‬
‫ﻭﻇﻮﺍﻫﺮ ﻛﻮﻧﻴ‪‬ﺔ ﻣﻦ ﻣﺎ ٍﺀ ﻭﻧﺎﺭ ﻭﻣﻄﺮ ﻭﺭﻋﺪ‪ ،‬ﻭﺳﻴﻜﻮﻥ ﻣﺎﻟﻜﹰﺎ ﻹﻛﺴﲑ ﺍﳊﻴﺎﺓ ﻭﺳ ‪‬ﺮ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﺳﻴﺴﻴﻄﺮ ﻋﻠﻰ‬
‫ﺣﺠﺮ ﺍﻟﻜﻴﻤﻴﺎﺀ‪ ،‬ﻫﺬﺍ ﺍﳊﺠﺮ ﺍﻟﺬﻱ ﻳﺴﺘﻄﻴﻊ ﻣﺎﻟﻜﻪ ﺃﻥ ﻳﻐﻴ‪‬ﺮ ﺍﻷﺷﻴﺎﺀ ﻭﺣﻘﺎﺋﻘﻬﺎ‪ ،‬ﻓﺒﻪ ﻳﻨﻘﻠﺐ ﺍﳊﺪﻳﺪ ﺫﻫﺒـﺎ‪،‬‬
‫ﻭﺑﻪ ﺗﻨﻘﻠﺐ ﺍﳌﻴﺎﻩ ﺟﻮﺍﻫﺮ ﻭﺩﺭﺭﺍﹰ‪ ،‬ﻓﺄﻓﺴﺪﺕ ﺍﻟﻨ‪‬ﻈﺮ ﺇﱃ ﺍﻟﻜﻮﻥ ﻭﺍﳊﻴﺎﺓ‪ ،‬ﻧﻌﻢ ﺍﻧﺘﺸﺮﺕ ﺍﻟـﺼ‪‬ﻮﻓﻴ‪‬ﺔ ﰲ ﺍﻷﻣ‪‬ـﺔ‬
‫ﻭﺗﻐﻠﻐﻠﺖ ﻓﻴﻬﺎ ﺇﱃ ﺍﻟﺼ‪‬ﻤﻴﻢ‪ ،‬ﻭﻻ ﻳﻘﻮﻟ ‪‬ﻦ ﻗﺎﺋﻞ‪ :‬ﺇ ﹼﻥ ﺍﻟﺼ‪‬ﻮﻓﻴ‪‬ﺔ ﱂ ﺗﻜﻦ ﺷﺎﺋﻌﺔ‪ ،‬ﺃﻭ ﺃﻧ‪‬ﻬﺎ ﻛﺎﻧـﺖ ﳏـﺼﻮﺭﺓ ﰲ‬
‫ﺑﻌﺾ ﺟﻮﺍﻧﺐ ﺍﳊﻴﺎﺓ‪ ،‬ﻻ‪ ،‬ﻓﻬﺬﺍ ﺧﻄﺄ ﺷﻨﻴﻊ‪ ،‬ﻷ ﹼﻥ ﺍﻟﺼ‪‬ﻮﻓﻴ‪‬ﺔ ﻛﺎﻧﻮﺍ ﻫﻢ ﻗﺎﺩﺓ ﺍﳊﻴـﺎﺓ‪ ،‬ﻭﺳـﺎﺩﺓ ﺍ‪‬ﺘﻤﻌـﺎﺕ‬
‫ﺍﻹﺳﻼﻣﻴ‪‬ﺔ‪ ،‬ﺑﻞ ﺇ ﹼﻥ ﺍﻟﺼ‪‬ﻮﻓﻴ‪‬ﺔ ﻭﺇﱃ ﺍﻵﻥ ﻫﻲ ﺍﻟﱵ ﺗﺴﻴﻄﺮ ﻋﻠﻰ ﻋﻘﻮﻝ ﻗﺎﺩﺗﻨﺎ ﻭﻣﺸﺎﳜﻨﺎ‪ ،‬ﻓﻬﺬﺍ ﺳﻌﻴﺪ ﺣـﻮ‪‬ﻯ‬
‫ﻳﺮﻳﺪ ﺃﻥ ﻳﻌﻴﺪ ﺇﺣﻴﺎﺀ ﺍﻷﻣ‪‬ﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺘ‪‬ﺮﺑﻴﺔ ﺍﻟﺼ‪‬ﻮﻓﻴ‪‬ﺔ‪ ،‬ﻓﻴﺆﻟﹼﻒ ﻟﻠﻨ‪‬ﺎﺱ ﻛﺘﺎﺑﹰﺎ ﰲ ﻫﺬﻩ ﺍﻟﺘ‪‬ﺮﺑﻴﺔ ﺍﻟﺮ‪‬ﻭﺣﻴ‪‬ﺔ‪ ،‬ﻭﻳﺪﻋﻮ‬
‫ﺍﻟﺸ‪‬ﺒﺎﺏ ﺇﱃ ﺍﻟﺪ‪‬ﺧﻮﻝ ﰲ ﻣﺪﺍﺭﺱ ﺇﺣﻴﺎﺀ ﺍﻟ ‪‬ﺮﺑ‪‬ﺎﻧﻴ‪‬ﺔ‪ ،‬ﻭﻳﻘﺼﺪ ‪‬ﺎ ﺍﻟﺴ‪‬ﻠﻮﻙ ﻋﻠﻰ ﻳﺪ ﻣﺸﺎﻳﺦ ﺍﻟـﺼ‪‬ﻮﻓﻴ‪‬ﺔ‪ ،‬ﺑـﻞ ﺇ ﹼﻥ‬
‫ﺃﻛﺜﺮ ﺍﻟﻘﺎﺩﺓ ﲢﺮ‪‬ﺭﹰﺍ ﻣﻦ ﺍﻟﻘﺪﱘ ﺑﻜ ﹼﻞ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺧﲑ ﻭﺷﺮ‪ ،‬ﱂ ﻧﺴﻤﻊ ﻣﻨﻪ ﻛﻠﻤﺔ ﻭﺍﺣـﺪﺓ‪ ،‬ﻭﻻ ﺭﺃﻳﻨـﺎ ﻟـﻪ‬
‫ﰊ ﻳﻌﻴﺶ ﰲ ﳎﺘﻤﻊ ﺗﻐﻠﻐﻠﺖ ﻓﻴـﻪ ﺍﻟـﺼ‪‬ﻮﻓﻴ‪‬ﺔ ﺇﱃ‬ ‫ﻣﺸﺮﻭﻋﹰﺎ ﰲ ﲢﻄﻴﻢ ﻫﺬﺍ ﺍﳌﺮﺽ ﺍﳋﺒﻴﺚ‪ ،‬ﻓﻬﺬﺍ ﺣﺴﻦ ﺍﻟﺘ‪‬ﺮﺍ ‪‬‬
‫ﺍﻟﺼ‪‬ﻤﻴﻢ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﱂ ﻧﺴﻤﻊ ﻣﻨﻪ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ ﳓﻮﻫﺎ‪ ،‬ﺑﻞ ﻭﻻ ﺍﻫﺘ ‪‬ﻢ ﻣﻦ ﻗﺮﻳﺐ ﺃﻭ ﺑﻌﻴﺪ ﲜﻮﺍﻧﺐ ﺍﻟـﺸ‪‬ﺮﻙ‬
‫ﺍﻟﱵ ﺗﻨﺘﺸﺮ ﰲ ﳎﺘﻤﻌﻪ‪.‬‬
‫ﺇ ﹼﻥ ﺍﻟﺒﻌﺪ ﺍﻟﺪ‪‬ﺍﺧﻠ ‪‬ﻲ ﰲ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﰲ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ‪ ،‬ﻣﺎ ﱂ ﻳﺘﺤﺮ‪‬ﺭ ﻣﻦ ﻫﺬﻩ ﺍﳌﺨﻠﹼﻔﺎﺕ ﺍﻟﻨ‪‬ﺘﻨﺔ ﻓﻠـﻦ‬
‫ﳔﻄﻮ ﺍﳋﻄﻮﺓ ﺍﻟﺼ‪‬ﺤﻴﺤﺔ ﺇﱃ ﺃﻫﺪﺍﻓﻨﺎ‪ ،‬ﻭﻫﺬﺍ ﳚﻌﻠﻨﺎ ﻧﻜﺮ‪‬ﺭ ﺍﳌﺮ‪‬ﺓ ﺗﻠﻮ ﺍﳌﺮ‪‬ﺓ ﺃ ﹼﻥ ﲨﺎﻋﺎﺕ ﺍﳉﻬﺎﺩ ﻟﻴـﺴﺖ ﻫـﻲ‬
‫ﺗﻠﻚ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻟﱵ ﲢﻤﻞ ﺍﻟﺴ‪‬ﻼﺡ ﻓﻘﻂ‪ ،‬ﺑﻞ ﻫﻲ ﲨﺎﻋﺎﺕ ﺍﻟﺘ‪‬ﺠﺪﻳﺪ ﳌﺎ ﺍﻧﺪﺭﺱ ﻣﻦ ﻣﻌﺎﱂ ﻫـﺬﺍ ﺍﻟـﺪ‪‬ﻳﻦ‪،‬‬
‫ﻭﻫﻲ ﲨﺎﻋﺎﺕ ﺍﻟﺘ‪‬ﺠﺪﻳﺪ ﺃﻱ ﺇﻋﺎﺩﺓ ﺻﻮﺭﺓ ﺍﻹﺳﻼﻡ ﺇﱃ ﺍﳊﺎﻟﺔ ﺍﻟﱵ ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﻭﻫﻮ ﺟﺪﻳﺪ ﰲ ﺃﻭ‪‬ﻝ ﺃﻣﺮﻩ‪.‬‬
‫ﺇ ﹼﻥ ﻃﺮﺡ ﺍﳉﻬﺎﺩ ﻛﻤﺸﺮﻭﻉ ﻭﺣﻴﺪ ﻹﺣﻴﺎﺀ ﺍﻷﻣ‪‬ﺔ‪ ،‬ﻷ ﹼﻥ ﺍﳉﻬﺎﺩ ﻫﻮ ﺍﻹﻃﺎﺭ ﺍﻟﺬﻱ ﳛﺮ‪‬ﺭ ﺍﳌﺴﻠﻢ ﻣـﻦ ﺃﻫـﻮﺍﺀ‬
‫ﻧﻔﺴﻪ ﻭﻣﻦ ﳐﻠﹼﻔﺎﺕ ﳎﺘﻤﻌﻪ‪ ،‬ﻭﻣﻦ ﺍﳓﺮﺍﻓﺎﺕ ﻣﺬﺍﻫﺐ ﺍﻟﺒﺪﻉ‪ ،‬ﻷ ﹼﻥ ﺍﳉﻬﺎﺩ ﻫﻮ ﺍﳊﺎﻣﻞ ﻟﺮﻭﺡ ﺍﻟﺘ‪‬ﻤﺮ‪‬ﺩ ﻋﻠﻰ ﻛ ﹼﻞ‬
‫ﻣﺎ ﻫﻮ ﻓﺎﺳﺪ ﰲ ﺩﺍﺧﻠﻨﺎ‪ ،‬ﻓﺎ‪‬ﺎﻫﺪ ﺍﻟﻴﻮﻡ ﻟﻦ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺇ ﹼﻻ ﺑﻌﺪ ﺃﻥ ﻳﺘﺤﺮ‪‬ﺭ ﻣﻦ ﺳﻠﻄﺔ ﺍﻟﻜﻬﻨﻮﺕ ﺍﻟﻘﺎﺑﻌـﺔ‬
‫ﻋﻠﻰ ﺻﺪﺭ ﺍﻷﻣ‪‬ﺔ ﺑﺎﺳﻢ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻫﺬﻩ ﺍﻟﺴ‪‬ﻠﻄﺔ ﺍﻟﱵ ﺗﻀﺮﺏ ﺑﺴﻴﻒ ﺍﻟﺪﻳﻦ ﻛـ ﹼﻞ ﻣـﻦ ﺣـﺎﻭﻝ ﺃﻥ‬

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 ‫‪٢٢١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻳﺴﺘﺨﺪﻡ ﻋﻘﻠﻪ ﺍﻟﺬﻱ ﻃﺎﻝ ﺍﻟﺰ‪‬ﻣﻦ ﻋﻠﻴﻪ ﺑﺎﻟﺘ‪‬ﻐﻴﲑ ﻭﺍﻹﻗﺼﺎﺀ‪ ،‬ﻧﻌﻢ ﻫﺬﺍ ﺍﻟﻜﻬﻨﻮﺕ ﺍﻟﺬﻱ ﱂ ﳜﺮﻡ ﻏﺮﺯﹰﺍ ﳑ‪‬ﺎ ﻋﻨـﺪ‬
‫ﺍﻟﻨ‪‬ﺼﺎﺭﻯ ﺑﺮﻫﺒﺎ‪‬ﻢ ﻭﺍﻟﻴﻬﻮﺩ ﺑﺄﺣﺒﺎﺭﻫﻢ‪ ،‬ﺇ ﹼﻥ ﻫﺬﺍ ﺍﻟﺼ‪‬ﻨﻒ ﻣﻦ ﺍﻟﺒﺸﺮ ﻭﺃﻗﺼﺪ ‪‬ﻢ ﻃﺒﻘﺔ ﺍﻟﻜﻬﻨﻮﺕ ﻫﻢ ﻣـﻦ‬
‫ﺃﺭﺫﻝ ﺧﻠﻖ ﺍﷲ‪ ،‬ﻭﻫﻮ ﺍﳉﺪﺍﺭ ﺍﻷﻭ‪‬ﻝ ﺍﻟﺬﻱ ﳝﻨﻊ ﺍﳌﺴﻠﻢ ﻣﻦ ﺍﺳﺘﻌﻤﺎﻝ ﺣﻘﹼﻪ ﰲ ﺍﺳﺘﺨﺪﺍﻡ ﻋﻘﻠﻪ ﺍﻟﺬﻱ ﻛﺮ‪‬ﻣـﻪ‬
‫ﺍﷲ ﺑﻪ‪ ،‬ﻭﻫﻮ ﺍﳉﺪﺍﺭ ﺍﻷﻭ‪‬ﻝ ﺍﻟﺬﻱ ﳝﻨﻊ ﺍﳌﺴﻠﻢ ﻣﻦ ﲢﺮ‪‬ﺭ ﺇﺭﺍﺩﺗﻪ ﰲ ﺃﻥ ﻳﺘﻘﺪ‪‬ﻡ ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ ﳓـﻮ ﺃﻫـﺪﺍﻑ‬
‫ﺍﻹﺳﻼﻡ ﺍﻟﺼ‪‬ﺤﻴﺤﺔ‪ ،‬ﻧﻌﻢ ﻟﻮ ﻗﺪ‪‬ﺭ ﻟﺮﺟﻞ ﻣﺴﻠﻢ ﳛﺘﺮﻡ ﻋﻘﻠﻪ ﺃﻥ ﻳﺮﻯ ﺷﻴﺦ ﺍﻷﺯﻫﺮ ﻭﻫﻮ ﻳﺘﻜﻠﹼﻢ ﰲ ﺇﺣـﺪﻯ‬
‫ﳏﻄﹼﺎﺕ ﺍﻟﺘ‪‬ﻠﻔﺰﻳﻮﻥ ﻷﻳﻘﻦ ﺃﻧ‪‬ﻪ ﻻ ‪‬ﻀﺔ ﻷﻣ‪‬ﺘﻨﺎ‪ ،‬ﻭﻻ ﺧﺮﻭﺝ ﻣﻦ ﻣﺄﺯﻗﻬﺎ ﺣﺘ‪‬ﻰ ﺗﺮﻓﻊ ﺷﻌﺎﺭ‪ :‬ﺍﻗﺘﻠﻮﺍ ﺁﺧﺮ ﺣﺎﻛﻢ‬
‫ﻣﺮﺗ ‪‬ﺪ ﺑﺄﻣﻌﺎﺀ ﺁﺧﺮ ﻗﺴ‪‬ﻴﺲ ﺧﺒﻴﺚ‪.‬‬
‫ﻛﺎﻥ ﺩﻭﺭ ﺍﻟﻌﺎﱂ ﺩﻭﻣﺎ ﺍﻛﺘﺸﺎﻑ ﺍﳋﻄﺄ ﻣﺒﻜﹼﺮﹰﺍ ﻗﺒﻞ ﻏﲑﻩ‪ ،‬ﻷﻧ‪‬ﻪ ﺍﻷﻗﺪﺭ ﲟﺎ ﺃﻭﰐ ﻣﻦ ﻣﻮﻫﺒﺔ ﺭﺑ‪‬ﺎﻧﻴ‪‬ﺔ‪ ،‬ﻭﻋﻄـﺎﺀ‬
‫ﺇﳍﻲ‪ ‬ﰲ ﺃﻥ ﻳﺘﻘﺪ‪‬ﻡ ﺍﻟﺼ‪‬ﻔﻮﻑ ﰲ ﻛ ﹼﻞ ﺷﻲﺀ ﺻﺤﻴﺢ‪ ،‬ﻭﻛﺎﻥ ﺩﻭﺭﻩ ﺩﻭﻣﹰﺎ ﺍﻟﺮ‪‬ﺍﺋﺪ ﺍﻟﺬﻱ ﻻ ﻳﻜـﺬﺏ ﺃﻫﻠـﻪ ﰲ‬
‫ﺗﻀﺤﻴﺘﻪ ﺑﻨﻔﺴﻪ‪ ،‬ﻟﻴﻜﻮﻥ ﻭﻗﻮﺩﹰﺍ ﻟﺸﻌﻠﺔ ﺍﻟﺼ‪‬ﻼﺡ ﰲ ﳎﺘﻤﻌﺎﺗﻨﺎ‪ ،‬ﺃﻣ‪‬ﺎ ﺃﻥ ﻳﻜﻮﻥ ﺩﻭﺭ ﺍﻟﻌﺎﱂ ﻫﻮ ﺇﺳﺒﺎﻍ ﺍﻟﺸ‪‬ﺮﻋﻴﺔ‬
‫ﻋﻠﻰ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﺇﻃﻼﻕ ﻋﺒﺎﺭﺍﺕ ﺍﻟﺸ‪‬ﺮﻉ ﺍﳌﺪﺣﻴ‪‬ﺔ ﻋﻠﻰ ﺍﻟﺸ‪‬ﺮ ﻭﺍﻟﻀ‪‬ﻼﻝ‪ ،‬ﻓﻬﺬﺍ ﺗﺰﻭﻳﺮ ﻭﺍﳓﺮﺍﻑ‪ ،‬ﻭﺟﺮﳝـﺔ ﻻ‬
‫ﺗﻌﺎﺩﳍﺎ ﺟﺮﳝﺔ‪ ،‬ﻭﻫﻲ ﺃﻋﻈﻢ ﺟﺮﻣﹰﺎ ﻣﻦ ﺍﻻﺗ‪‬ﺠﺎﺭ ﺑﺎﳌﺨﺪ‪‬ﺭﺍﺕ‪ ،‬ﻷﻧ‪‬ﻪ ﻳﺴﻮ‪‬ﻕ ﺍﻟﺮ‪‬ﺫﺍﺋﻞ ﲢﺖ ﺃﲰﺎﺀ ﲨﻴﻠﺔ ﺣﺴﻨﺔ‪،‬‬
‫ﱐ ﺣﲔ ﲰ‪‬ﻰ ﺷﺠﺮﺓ ﺍﳌﻌﺼﻴﺔ ﺷﺠﺮﺓ ﺍﳋﻠـﺪ‬ ‫ﻭﻫﺬﻩ ﺍﳉﺮﳝﺔ ﻫﻲ ﺃﻭ‪‬ﻝ ﺟﺮﳝﺔ ﺑﺪﺃﻫﺎ ﺇﺑﻠﻴﺲ ﰲ ﺍﻟﺘ‪‬ﺎﺭﻳﺦ ﺍﻹﻧﺴﺎ ﹼ‬
‫ﻭﻣﻠﻚ ﻻ ﻳﺒﻠﻰ‪.‬‬
‫ﺇ ﹼﻥ ﺃﻣﺮﺍﺽ ﺍﻷﻣ‪‬ﺔ ﺍﳌﺸﺘ‪‬ﺘﺔ ﲝﺎﺟﺔ ﺇﱃ ﺟﻬﻮﺩ ﻣﻀﻨﻴﺔ‪ ،‬ﻭﺇﱃ ﻗﺎﺩﺓ ﳐﻠﺼﲔ‪ ،‬ﻟﻴﺘ ‪‬ﻢ ﺇﺣﻴﺎﺀ ﺍﻷﻣ‪‬ـﺔ ﻋﻠـﻰ ﻣﻨـﻬﺞ‬
‫ﻼ ﻳﺘﻨﺎﻭﺷﻨﺎ ﻓﻴﻪ ﺍﻟﻌﺪ ‪‬ﻭ ﻣﻦ ﺟﺎﻧﺐ‪،‬‬
‫ﺻﺤﻴﺢ ﺻﺎﺋﺐ‪ ،‬ﻷﻧ‪‬ﻨﺎ ﳓﻦ ﺍﻟﻴﻮﻡ ﻧﻌﻴﺶ ﻋﻠﻰ ﻣﺮﻗﺐ ﻋﺎﻝ‪ ،‬ﻧﺮﻗﺐ ﻣﺴﺘﻘﺒ ﹰ‬
‫ﻫﺬﺍ ﺍﳌﺴـﺘﻘﺒﻞ ﺍﻟﺬﻱ ﺣﺎﻭﻝ ﻓﻴﻪ ﺍﻷﻋﺪﺍﺀ ﺃﻥ ﻳﺮﺳﻢ ﻣﻌﺎﳌﻪ ﻟﻴﻜﻮﻥ ﺣﺴﺐ ﺳﻴﺎﺳﺘﻪ ﻭﻣﺮﺍﺩﻩ‪ ،‬ﻭﻫـﻮ ﳝﻠـﻚ‬
‫ﺃﺩﻭﺍﺕ ﺍﻟﺘ‪‬ﻄﺒﻴﻖ‪ ،‬ﻓـﻬﻮ ﺍﻟﺬﻱ ﳝﻠﻚ ﺍﳌﺎﻝ ﻭﺍﻟﻘﻮ‪‬ﺓ‪ ،‬ﻓﻌﻨﺪﻩ ﺍﻵﻟﺔ ﺍﻟﻌﺴﻜﺮﻳ‪‬ﺔ ﺍﻟﺮ‪‬ﻫﻴﺒﺔ‪ ،‬ﻭﻋﻨـﺪﻩ ﺍﻟﻌﺪﻳـﺪ ﻣـﻦ‬
‫ﺍﻻﺣﺘﻤﺎﻻﺕ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﻳﺴﺘﻌﻤﻠﻬﺎ ﻣﱴ ﻳﺮﻳﺪ‪ ،‬ﻭﻓﻮﻕ ﺫﻟﻚ ﰲ ﺃﻣ‪‬ﺘﻨﺎ ﺍﻟﺘ‪‬ﺮﺑﺔ ﺍﻟﺼ‪‬ﺎﳊﺔ ﳍـﺬﻩ ﺍﻻﺣﺘﻤـﺎﻻﺕ‬
‫ﺍﻟﻜﻔﺮﻳ‪‬ﺔ ﺍﳋﺒﻴﺜﺔ‪ ،‬ﺃﻣ‪‬ﺎ ﻋﺪ‪‬ﺗﻨﺎ ﳓﻦ‪ ،‬ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﻣﻦ ﺷﻲﺀ ﺳﻮﻯ ﺍﳊ ‪‬ﻖ ﺇﻥ ﺟﺮ‪‬ﺩﻧﺎﻩ ﻋﻦ ﺷـﻮﺍﺋﺐ ﺍﻷﻓﻜـﺎﺭ‬
‫ﺍﳌﻨﺤﺮﻓﺔ‪ ،‬ﻭﻋﻠﻤﻨﺎﻩ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ ﻛﻤﺎ ﻫﻮ ﻣﻦ ﻏﲑ ﺑﺪﻉ ﺍﻹﺭﺟﺎﺀ ﻭﺍﳉﱪ‪ ،‬ﻭﻣﻦ ﻏﲑ ﻫﻮﻯ ﺍﻵﺭﺍﺀ ﻭﺍﻷﻓﻜﺎﺭ‪،‬‬
‫ﻭﻋﻠﻴﻨﺎ ﺃﻥ ﳕﻠﻚ ﻋﻘﻴﺪﺓ ﺍﳉﻬﺎﺩ‪ ،‬ﻭﺭﻭﺡ ﺍﳉﻬﺎﺩ‪ ،‬ﻭﻧﻔﺲ ﺍﳉﻬﺎﺩ‪ ،‬ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﱵ ‪‬ﻮﻥ ﺃﻣﺎﻣﻬﺎ ﺍﻟـﺼ‪‬ﻌﺎﺏ‪،‬‬
‫ﺐ ﺍﳌﻮﺕ ﻭﺍﻟﺮ‪‬ﻏﺒﺔ ﻓﻴﻤﺎ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﺍﻟﺘ‪‬ﺮﻓﹼـﻊ‬
‫ﻭﺗﺘﺼﺎﻏﺮ ﰲ ﻭﺟﻬﻬﺎ ﺍﳉﺒﺎﻝ‪ ،‬ﻫﺬﻩ ﺍﻟﺮ‪‬ﻭﺡ ﺍﻟﱵ ﺗﻨﻄﻮﻱ ﻋﻠﻰ ﺣ ‪‬‬
‫ﻋﻦ ﺍﻟﺪ‪‬ﻧﺎﻳﺎ ﻭﺍﻟﺼ‪‬ﻐﺎﺋﺮ‪ ،‬ﻭﺍﻟﺰ‪‬ﻫﺪ ﰲ ﺍﻟﺪ‪‬ﻧﻴﺎ‪ ،‬ﻫﺬﺍ ﺍﻟﻨ‪‬ﻔﺲ ﺇﻥ ﻣﻠﻜﻨﺎﻩ ﺃﻭ ﲤﻠﱠﻜﻨﺎﻩ ﻛﻨ‪‬ﺎ ﺃﻋﺎﺻﲑ ﻻ ﺗﺒﻘـﻲ ﻟﻠﻜﻔـﺮ‬
‫ﺃﺛﺮﺍﹰ‪ ،‬ﻭﻻ ﻟﻠﻈﹼﻼﻡ ﻭﺟﻮﺩﹰﺍ‪.‬‬
‫ﺇ ﹼﻥ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻄﻠﻖ ﻟﻔﻆ ﺍﳉﻬﺎﺩ ﺑﲔ ﻛ ﹼﻞ ﻛﻠﻤﺔ ﻭﻛﻠﻤﺔ‪ ،‬ﻭﻧﺪﻧﺪﻥ ﺣﻮﻟﻪ ﰲ ﻛ ﹼﻞ ﻣﻮﻗـﻊ‪ ،‬ﻟﺘﻨﻘـﺸﻊ‬
‫ﺍﻟﻈﹼﻠﻤﺎﺕ ﻭﺗﻌﻮﺩ ﺍﻷﻣ‪‬ﺔ ﺇﱃ ﺳﺎﺑﻖ ﻋﻬﺪﻫﺎ‪ ،‬ﻋ ‪‬ﺰﹰﺍ ‪ ،‬ﻭﲤﻜﻴﻨﹰﺎ ﻭﺭﻳﺎﺩﺓ‪ ).‬ﻣﻘﺎﻻﺕ ﺑﲔ ﻣﻨﻬﺠﲔ ((‬

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 ‫‪٢٢٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫• ﺍﳊﺎﺩﻱ ﻭ ﺍﻟﻌﺸﺮﻭﻥ – ﻻ ﳝﻜﻦ ﺇﻗﺎﻣﺔ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻐﲑ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ‬
‫ﻛﻞ ﺍﳊﻠﻮﻝ ﺍﳌﻄﺮﻭﺣﺔ ﺳﻮﺍﻩ ﻫﺒﺎﺀ ﰲ ﻫﺒﺎﺀ‬
‫ﺍﻟﺪ‪‬ﻭﻟﺔ ﺍﳌﻨﺸﻮﺩﺓ ﺍﻟﱵ ﺳﺘﻘﻮﻡ ﻋﻦ ﻃﺮﻳﻖ ﺍﳉﻬﺎﺩ‪ ،‬ﻫﻲ ﺍﻟﺪ‪‬ﻭﻟﺔ ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﱵ ﲤﻠﻚ ﺍﻟﺸ‪‬ﺮﻋﻴ‪‬ﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﺪ‪‬ﻭﻟﺔ ﺍﻟﱵ‬
‫ﺳﺘﻌﺒ‪‬ﺮ ﲝ ‪‬ﻖ ﻋﻦ ﺣﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻟﺪ‪‬ﻳﻦ‪ ،‬ﻭﺫﻟﻚ ﻟﻸﺳﺒﺎﺏ ﺍﻟﺘ‪‬ﺎﻟﻴﺔ‪:‬‬
‫ﺃ ‪ -‬ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻘﻞ ﺣﻴﻨﻤﺎ ﻳﻔﻜﹼﺮﻭﻥ ﺑﺎﻟﺪ‪‬ﻭﻟﺔ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ﺍﳌﻘﺒﻠﺔ‪ ،‬ﻓﺈﻧ‪‬ﻬﻢ ﻳﺼﻮ‪‬ﺭﻭ‪‬ﺎ‪ ،‬ﺃﻭ ﻳﺘﺼﻮ‪‬ﺭﻭ‪‬ﺎ ﻋﻠﻰ‬
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‫ﺷﻜﻞ ﺍﻟﺪ‪‬ﻭﻟﺔ ﺍﳌﻌﺎﺻﺮﺓ ﺍﻟﻌﻠﻤﺎﻧﻴ‪‬ﺔ‪ ،‬ﺑﻜ ﹼﻞ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻫﻴﺎﻛﻞ ﻭﻣﺆﺳ‪‬ﺴﺎﺕ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﳚﻌﻠﻮ‪‬ﺎ ﺇﺳـﻼﻣﻴ‪‬ﺔ ﺑﺒـ ﹼ‬
‫ﺑﻌﺾ ﺍﻷﻟﻮﺍﻥ ﺍﻟﺒﺎﻫﺘﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﳍﻴﺎﻛﻞ ﻟﻴﺘ ‪‬ﻢ ﺻﺒﻐﻬﺎ ﺑﺼﺒﻐﺔ ﺇﺳﻼﻣﻴ‪‬ﺔ‪ ،‬ﻭﻋﻠﻰ ﺿﻮﺀ ﻫﺬﺍ ﺍﻟـﺘ‪‬ﻔﻜﲑ ﻓـﺈﻧ‪‬ﻬﻢ‬
‫ﳚﺎ‪‬ﻮﻥ ﲟﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺳﺌﻠﺔ ﺍﳊﺮﺟﺔ ﻋﻦ ﺻﻮﺭﺓ ﺍﻟﺪ‪‬ﻭﻟﺔ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ‪ ،‬ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ ﺍﻟﱵ ﺗـﺪﻓﻌﻬﻢ ﻟﺘﻘـﺪﱘ‬
‫ﺍﻟﺘ‪‬ﻨﺎﺯﻻﺕ ﺍﻟﻔﻘﻬﻴ‪‬ﺔ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻟﺒﺤﺚ ﻋﻦ ﺍﻵﺭﺍﺀ ﺍﻟﺸ‪‬ﺎﺫﹼﺓ ﻟﻠﻔﻘﻬﺎﺀ ﻟﺘﻼﺋﻢ ﺻﻮﺭﺓ ﺍﻟﺪ‪‬ﻭﻟﺔ ﺍﳌﻌﺎﺻـﺮﺓ‪ ،‬ﻭﻫـﺬﻩ‬
‫ﺍﳌﺴﺎﺋﻞ ﺗﺒﺪﺃ ﻣﻦ ﻋﻘﻴﺪﺓ ﺍﻟﺪ‪‬ﻭﻟﺔ ﺇﱃ ﺃﺻﻐﺮ ﺷﻲ ٍﺀ ﻓﻴﻬﺎ‪:‬‬
‫ﻚ ﺃﻣﺎﻡ ﺧﻴﺎﺭﻳﻦ‪:‬‬ ‫ﻒ ﻣﺸﺎﳜﻨﺎ ﺃﻭ ﺩﺍﺭﻭﺍ ﻓﺈ‪‬ﻧﻬﻢ ﻭﻻ ﺷ ‪‬‬ ‫ﻳﺴﺄﻟﻮ‪‬ﻢ ﻋﻦ ﺍﻟﺪ‪‬ﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻭﺍﻟﺘ‪‬ﻌﺪ‪‬ﺩﻳ‪‬ﺔ ﺍﳊﺰﺑﻴ‪‬ﺔ‪ :‬ﻭﻣﻬﻤﺎ ﻟ ‪‬‬
‫ﺃﻭﻻﳘﺎ‪ :‬ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻟﻔﺘﻮﻯ ﺃ ﹼﻥ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ﲡﻴﺰ ﺍﻟﺘ‪‬ﻌﺪ‪‬ﺩﻳ‪‬ﺔ ﺍﳊﺰﺑﻴ‪‬ﺔ‪ ،‬ﻷ ﹼﻥ ﺍﻟﺘ‪‬ﻌﺪ‪‬ﺩﻳ‪‬ـﺔ‬
‫ﺍﳊﺰﺑﻴ‪‬ﺔ ﺗﻌﲏ ﺟﻮﺍﺯ ﺍﻷﺣﺰﺍﺏ ﺍﻟﻜﺎﻓﺮﺓ ﻭﺍﳌﺮﺗﺪ‪‬ﺓ‪ ،‬ﻫﺬﻩ ﺍﻷﺣﺰﺍﺏ ﺍﻟﱵ ﺳﻴﺴﻤﺢ ﳍـﺎ ﺃﻥ ﲤـﺎﺭﺱ ﻧـﺸﺎﻃﺎﺕ‬
‫ﺍﻟﺪ‪‬ﻋﻮﺓ ﺇﱃ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺸ‪‬ﺮﻙ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﺳﻴﺴﻤ‪‬ﺢ ﳍﺎ ﻛﺬﻟﻚ ﺑﺎﻟﺒﻠﻮﻍ ﺇﱃ ﺍﳊﻜﻢ‪ ،‬ﻭﺣﻴﺚ ﺃﺟﺎﺯ ﺍﻟﺸ‪‬ﻴﺦ ﻫﺬﺍ‬
‫ﺍﻟﻔﻌﻞ ﻓﺈﻧ‪‬ﻪ ﺟﺪﻳﺮ ﺑﻠﻔﻆ‪ :‬ﻛﺎﻓﺮ ﻭﻣﺮﺗ ‪‬ﺪ‪.‬‬
‫ﻱ ﰲ ﺗﻮﻫ‪‬ﻢ ﺃﺩﻟﹼـﺔ ﺍﻟﺘ‪‬ﻌﺪ‪‬ﺩﻳ‪‬ـﺔ‬
‫ﻭﺍﻟﻐﺮﻳﺐ ﻣﻦ ﻫﺆﻻﺀ ﺍﳌﺸﺎﻳﺦ ﺃﻧ‪‬ﻬﻢ ﺑﻠﻐﻮﺍ ﺇﱃ ﺣﺎﻟﺔ ﻣﻦ ﺍﻻ‪‬ﻴﺎﺭ ﺍﳋﻠﻘ ‪‬ﻲ ﻭﺍﻟﻔﻜﺮ ‪‬‬
‫ﺍﳊﺰﺑﻴ‪‬ﺔ ﺇﱃ ﺩﺭﺟﺔ ﻻ ﳝﻜﻦ ﺃﻥ ﲣﻄﺮ ﻋﻠﻰ ﺑﺎﻝ ﻣﺴﻠﻢ‪ :‬ﻓﻬﺬﺍ ﺷﻴﺦ ﻳﺴﺘﺪ ﹼﻝ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻷﺣﺰﺍﺏ ﺍﻟﻜﺎﻓﺮﺓ ﰲ‬
‫ﺍﻟﺪ‪‬ﻭﻟﺔ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ﺑﻮﺟﻮﺩ ﺍﳌﻨﺎﻓﻘﲔ ﺯﻣﻦ ﺩﻭﻟﺔ ﺍﻟﺮ‪‬ﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،‬ﻓﻬﺆﻻﺀ ﺍﳌﻨـﺎﻓﻘﻮﻥ )ﻭﻫـﻢ‬
‫ﻛﻔﹼﺎﺭ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ( ﻛﺎﻧﻮﺍ ﳝﺜﹼﻠﻮﻥ ﺣﺰﺑﹰﺎ ﺳﻴﺎﺳ‪‬ﻴﺎﹰ‪ ،‬ﻭﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻌﺮﻓﻬﻢ‪ ،‬ﻓﻠﻢ ﳝـﻨﻌﻬﻢ‬
‫ﰊ‪.‬‬
‫ﻣﻦ ﳑﺎﺭﺳﺔ ﺣﻘﹼﻬﻢ ﺍﳊﺰ ‪‬‬
‫ﻭﺷﻴﺦ ﺁﺧﺮ ﻳﻘﻮﻝ‪ :‬ﺑﻮﺟﻮﺩ ﺍﳋﻮﺍﺭﺝ ﺯﻣﻦ ﻋﻠ ‪‬ﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‪ ،‬ﻭﺃ ﹼﻥ ﻋﻠ‪‬ﻴﹰﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﱂ ﳝـﻨﻌﻬﻢ ﻣـﻦ‬
‫ﳑﺎﺭﺳﺔ ﺣﻘﹼﻬﻢ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻗﺎﺗﻠﻬﻢ ﳊﻤﻠﻬﻢ ﺍﻟﺴ‪‬ﻼﺡ ﺿﺪ‪ ‬ﺍ‪‬ﺘﻤﻊ ﺍﳌﺴﻠﻢ‪ ،‬ﻓﺎﳋﻮﺍﺭﺝ ﺑﺼﻮﺭ‪‬ﻢ ﺍﳊﻘﻴﻘﻴ‪‬ﺔ‬
‫ﻫﻢ ﻛﺼﻮﺭﺓ ﺍﳊﺰﺏ ﺍﻟﺴﻴﺎﺳ ‪‬ﻲ ﺍﳌﻌﺎﺻﺮ‪.‬‬
‫ﻭﺷﻴﺦ ﺁﺧﺮ ﻳﺴﺘﺪ ﹼﻝ ﺑﻮﺟﻮﺩ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﻟﺮ‪‬ﻭﺍﻓﺾ‪ ...‬ﺍﱁ ﰲ ﺩﺍﺧﻞ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳـﻼﻣﻲ‪ ،‬ﻭﻫـﺆﻻﺀ ﺃﺣـﺰﺍﺏ‬
‫ﻣﻌﺎﺭﺿﺔ ﺳﻴﺎﺳﻴ‪‬ﺔ‪.‬‬
‫ﻭﺃﻧﺎ ﻭﺍﷲ ﻳﺄﺧﺬﱐ ﺍﻟﻌﺠﺐ ﻣﻦ ﻫﺬﻩ ﺍﻵﺭﺍﺀ ﻭﺍﻟﺪ‪‬ﻻﺋﻞ‪ ،‬ﻻ ﻟﻀﻌﻔﻬﺎ ﻭﻟﻜﻦ ﻟﻘﻠﹼﺔ ﺣﻴﺎﺀ ﺃﺻـﺤﺎ‪‬ﺎ‪ ،‬ﻭﻻ ﺃﺩﺭﻱ‬
‫ﻋﻦ ﻫﺆﻻﺀ ﺍﳌﺸﺎﻳﺦ ﺃﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺍﳌﺮﺁﺓ ﻛ ﹼﻞ ﻳﻮﻡ ﺃﻡ ﻻ؟ ﻷﻧ‪‬ﻲ ﺃﺟﺰﻡ ﺃ ﹼﻥ ﺍﻟﺬﻱ ﻓﻮﻕ ﺃﻛﺘﺎﻓﻬﻢ ﻟـﻴﺲ ﺷـﻴﺌﹰﺎ‬
‫ﻳﺴﻤ‪‬ﻰ ﺍﻟﻌﻘﻞ‪ ،‬ﺑﻞ ﻫﻮ ﺷﻲﺀ ﺁﺧﺮ ﻳﻮﺟﺪ ﻋﻨﺪ ﺑﻌﺾ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬

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 ‫‪٢٢٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺇ ﹼﻥ ﻣﻦ ﺣ ‪‬ﻖ ﺍﻟﻨ‪‬ﺎﺱ ﺃﻥ ﻳﺴﺄﻟﻮﺍ ﲨﺎﻋﺎﺕ ﺍﻹﺳﻼﻡ ﺍﻟﺪ‪‬ﳝﻘﺮﺍﻃ ‪‬ﻲ )ﻭﻫﻮ ﺛﻨﺎﺋﻴ‪‬ﺔ ﺗﻌﺎﺩﻝ ﺍﻹﺳـﻼﻡ ﺍﳌـﺴﻴﺤﻲ‪ ،‬ﻭ‬
‫ﻱ(‪ .‬ﺃﻗﻮﻝ ﺇ ﹼﻥ ﻣﻦ ﺣ ‪‬ﻖ ﺍﻟﻨ‪‬ﺎﺱ ﺃﻥ ﻳﺴﺄﻟﻮﺍ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺎﺕ ﻋﻦ ﺍﻟﺘ‪‬ﻌﺪ‪‬ﺩﻳ‪‬ﺔ‬
‫ﺍﻹﺳﻼﻡ ﺍﻟﻴﻬﻮﺩﻱ‪ ،‬ﻭ ﺍﻹﺳﻼﻡ ﺍﻟﺒﻮﺫ ‪‬‬
‫ﺍﻟﺴ‪‬ﻴﺎﺳﻴ‪‬ﺔ ﰲ ﺩﻭﻟﺘﻬﻢ ﺑﻌﺪ ﺍﺳﺘﻼﻣﻬﻢ ﺍﳊﻜﻢ‪ ،‬ﺫﻟﻚ ﻷﻧ‪‬ﻬﻢ ﻭﺻﻠﻮﺍ ﺍﳊﻜﻢ ﻋﻦ ﻫﺬﺍ ﺍﻟﻄﹼﺮﻳﻖ‪ ،‬ﻭﺑﻌﺪ ﺗـﻮﻗﻴﻌﻬﻢ‬
‫ﻭﺍﻋﺘﺮﺍﻓﻬﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺒﺪﺃ‪ ،‬ﻓﻬﻞ ﳚﻮﺯ ﳌﻦ ﻭﺻﻞ ‪‬ﺬﺍ ﺍﻟﻄﹼﺮﻳﻖ ﺃﻥ ﻳﻠﻐﻴﻪ ﺃﻭ ﻳﺘﺠﺎﻭﺯﻩ؟‪ .‬ﻭﺃﻣ‪‬ﺎ ﺍﳋﻴﺎﺭ ﺍﻟﺜﹼـﺎﱐ‪:‬‬
‫ﻓﻬﻮ ﺍﺳﺘﺨﺪﺍﻡ ﺍﳌﻌﺎﺭﻳﺾ‪.‬‬
‫ﺳﻴﺴﺄﻟﻮﻥ ﻋﻦ ﺍﳌﺮﺃﺓ ﻭﺣﺮ‪‬ﻳﺘﻬﺎ ﺍﻟﺸ‪‬ﺨﺼﻴ‪‬ﺔ‪ ،‬ﻭﻋﻦ ﺍﻷﻗﹼﻠﻴ‪‬ﺎﺕ ﺍﻟ ‪‬ﺪﻳﻨﻴ‪‬ﺔ‪ ،‬ﻭﻋﻦ ﺍﳌﻮﺳﻴﻘﻰ‪ ،‬ﻭﻋﻦ ﻋﻼﻗـﺔ ﺣـﺴﻦ‬
‫ﺍﳉﻮﺍﺭ ﻣﻊ ﺍﻟﺪ‪‬ﻭﻝ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻋﻦ ﺑﻘﺎﺋﻬﻢ ﲢﺖ ﺣﻜﻢ ﺍﻷﻣﻢ ﺍﳌﺘ‪‬ﺤﺪﺓ‪ ،‬ﻭﺃﺳﺌﻠﺔ ﺃﺧﺮﻯ ﻻ ﺗﻨﺘﻬﻲ‪ ،‬ﻭﻫـﻢ ﰲ‬
‫ﺍﳊﻘﻴﻘﺔ ﻋﻠﻰ ﺣ ‪‬ﻖ ﰲ ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ‪ ،‬ﻷﻧ‪‬ﻬﻢ ﻳﻌﺮﻓﻮﻥ ﻣﺎ ﻣﻌﲎ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻬﻲ ﺣﺎﺿﺮﺓ ﰲ ﺃﺫﻫﺎ‪‬ﻢ ﻛﺪﻭﻟﺔ‬
‫ﺑﺪﻳﻠﺔ ﻟﻜ ﹼﻞ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ‪ ،‬ﺣﺎﺿﺮﺓ ﰲ ﺃﺫﻫﺎ‪‬ﻢ ﺃﻧ‪‬ﻬﺎ ﺩﻭﻟﺔ ﺍﻟﻘﻮ‪‬ﺓ‪ ،‬ﻭﺩﻭﻟﺔ ﺍﻟﻔﻀﻴﻠﺔ‪ ،‬ﻭﺩﻭﻟـﺔ‬
‫ﺍﻟﺪ‪‬ﻋﻮﺓ ﻭﺍﳉﻬﺎﺩ‪ ،‬ﻭﻣﻦ ﺣﻘﹼﻬﻢ ﺃﻥ ﻳﺮﻭﺍ ﻫﺬﻩ ﺍﻟﺪ‪‬ﻭﻟﺔ ﻣﺘﻨﺎﻗﻀﺔ ﻣﻊ ﻛﻞﹼ ﻣﺎ ﻳﻌﻴﺸﻮﻧﻪ ﻣﻦ ﺭﺫﺍﺋﻞ ﻭﻣﻔﺎﺳﺪ‪ ،‬ﻟﻜ ‪‬ﻦ‬
‫ﻼ‪.‬‬‫ﻣﺸﺎﳜﻨﺎ ﳍﻢ ﺭﺃﻱ ﺁﺧﺮ‪ ،‬ﻓﻘﺪ ﺍﺳﺘﻄﺎﻋﻮﺍ ﺑﻜ ﹼﻞ ﺫﻛﺎﺀ ﺃﻥ ﻳﻠﺒﺴﻮﺍ ﺍﻟﻜﻔﺮ ﺇﺳﻼﻣﺎﹰ‪ ،‬ﻭﺍﻟﺮ‪‬ﺫﺍﺋﻞ ﻓﻀﺎﺋ ﹰ‬
‫ﺇﺫﺍ ﻗﺎﻣﺖ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ ﻋﻦ ﻃﺮﻳﻖ ﺍﳉﻬﺎﺩ ﻓﻬﻲ ﻗﺪ ﺍﻛﺘﺴﺒﺖ ﺷﺮﻋﻴ‪‬ﺘﻬﺎ ﻣﻦ ﺍﻟﻘﻮ‪‬ﺓ ﺍﻟﱵ ﳝﻠﻜﻬﺎ ﺃﻫﻠﻬﺎ‪ ،‬ﻗـﻮ‪‬ﺓ‬
‫ﻱ ﺃﻥ ﻳﻔﺮﺽ ﻣﺎ ﻳﺮﻳﺪ‪ ،‬ﻓﻬـﻮ ﺍﻟـﺬﻱ ﻳﻜﺘـﺐ‬ ‫ﻭﺷﻮﻛﺔ ﻭﻣﻨﻌﺔ ﻭﺻﻠﺖ ﺇﱃ ﺣ ‪‬ﺪ ﺍﻟﺘ‪‬ﻤﻜﲔ‪ ،‬ﻭﻣﻦ ﺣ ‪‬ﻖ ﺍﻟﻘﻮ ‪‬‬
‫ﺍﻟﺘ‪‬ﺎﺭﻳﺦ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺮﺳﻢ ﻣﻌﺎﱂ ﺍﳊﻴﺎﺓ‪.‬‬
‫ﻧﻌﻢ ﺇ ﹼﻥ ﺍﻟﻘﻮ‪‬ﺓ ﻫﻲ ﺍﻟﱵ ﺗﻜﺘﺐ ﺍﻟﺘ‪‬ﺎﺭﻳﺦ ﻭﺍﳊﻴﺎﺓ‪ ،‬ﻭﺃﻧﺎ ﺃﻋﻠﻢ ﺃ ﹼﻥ ﺑﻌﻀﻬﻢ ﳑ‪‬ﻦ ﺧﺪﻋﺘﻬﻢ ﻣﻈﺎﻫﺮ ﺍﳊﻴﺎﺓ ﺳـﻴﻘﻮﻝ‬
‫ﻏﲑ ﻫﺬﺍ‪ ،‬ﻭﻟﻜﻦ‪ :‬ﻫﺬﺍ ﺍﻟﺘ‪‬ﺎﺭﻳﺦ ﺃﻣﺎﻣﻜﻢ ﲟﺎﺿﻴﻪ ﻭﺣﺎﺿﺮﻩ‪ ،‬ﺍﻗﺮﺃﻭﻩ‪ ،‬ﻭﻋﻮﻩ‪ ،‬ﻓﻬﻞ ﲡﺪﻭﻥ ﺃﻣ‪‬ﺔ ﻣـﻦ ﺍﻷﻣـﻢ‪،‬‬
‫ﻭﺩﻭﻟﺔ ﻣﻦ ﺍﻟﺪ‪‬ﻭﻝ ﻗﺎﻣﺖ ﻣﻦ ﻏﲑ ﻗﻮ‪‬ﺓ‪ ،‬ﹼﰒ ﺣﺎﻓﻈﺖ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﻣﻦ ﻏﲑ ﻗﻮ‪‬ﺓ؟ ﻟﻘﺪ ﺃﻧﺰﻝ ﺍﷲ ﺍﳊﺪﻳـﺪ ﻓﻴـﻪ‬
‫ﺑﺄﺱ ﺷﺪﻳﺪ‪ ،‬ﻭﺍﻷﻓﻜﺎﺭ ﻻ ﺗ‪‬ﺤﻤﻰ ﺇ ﹼﻻ ﺑﺎﻟﺒﺄﺱ ﻭﺍﳊﺪﻳﺪ‪ .‬ﻓﺈﺫﺍ ﻗﺎﻣﺖ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ ﻋﻦ ﻃﺮﻳﻖ ﺍﳉﻬﺎﺩ‪ ،‬ﻭﻟـﻦ‬
‫ﺸ ‪‬ﺮ ﰲ‬
‫ﺗﻘﻮﻡ ﺑﺎﳉﻬﺎﺩ ﺣﺘ‪‬ﻰ ﲢﺮﻕ ﻛ ﹼﻞ ﺍﻟﺮ‪‬ﺫﺍﺋﻞ ﰲ ﻃﺮﻳﻘﻬﺎ‪ ،‬ﻓﺎﳉﻬﺎﺩ ﻫﻮ ﺍﻟﻨ‪‬ﺎﺭ ﺍﻟﱵ ﺳﺘﻘﻀﻲ ﻋﻠﻰ ﻛ ﹼﻞ ﺑﺬﻭﺭ ﺍﻟ ‪‬‬
‫ﳎﺘﻤﻌﻨﺎ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻣﺖ ﺍﻟﺪ‪‬ﻭﻟﺔ ﺑﺎﳊﺮﺏ ﻭﺍﻟﻘﺘﺎﻝ‪ ،‬ﻓﻠﻴﺲ ﻣﻦ ﺣ ‪‬ﻖ ﺃﺣﺪ ﺃﻥ ﻳ‪‬ﻄﺎﻟﺐ ﰲ ﺭﺳـﻢ ﻣﻌـﺎﱂ ﺩﻭﻟﺘﻨـﺎ‬
‫ﻭﳎﺘﻤﻌﻨﺎ‪ ،‬ﻭﺣﻴﻨﺌ ٍﺬ ﺳﻴﺤﻜﻢ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻧﻌﺮﻓﻪ‪ ،‬ﻻ ﺍﻹﺳﻼﻡ ﺍﳍﺠﲔ ﺍﻟﺪ‪‬ﺧﻴﻞ‪.‬‬
‫ﺸﺮ‪ ،‬ﻭﺃﺑﻮﺍﻡ ﺍﻟﺮ‪‬ﺫﻳﻠﺔ‪ ،‬ﺳﺘﻼﺣﻖ ﻫﺬﻩ ﺍﳌﺴﻮﺥ ﺍﻟﱵ ﺗﺴﻤ‪‬ﻰ‬ ‫ﺧﻼﻝ ﻣﺮﺣﻠﺔ ﺍﳉﻬﺎﺩ‪ :‬ﺳﺘﻄﻬ‪‬ﺮ ﺍﻷﺭﺽ ﻣﻦ ﻏﺮﺑﺎﻥ ﺍﻟ ‪‬‬
‫ﻛﺬﺑﺎﹰ ﻭﺯﻭﺭﹰﺍ ﺑﺎﳌﻔﻜﹼﺮﻳﻦ‪ ،‬ﻭﺳﻴﺼﻔﹼﻰ ﺍﻟﺮ‪‬ﺗﻞ ﺗﻠﻮ ﺍﻟﺮ‪‬ﺗﻞ‪ :‬ﺍﻟﻌﻠﻤﺎﻧﻴ‪‬ﻮﻥ‪ ،‬ﻭﺍﻟﺸ‪‬ﻴﻮﻋﻴ‪‬ﻮﻥ‪ ،‬ﻭﺍﻟﺒﻌﺜﻴ‪‬ﻮﻥ‪ ،‬ﻭﺍﻟﻘﻮﻣﻴ‪‬ـﻮﻥ‪،‬‬
‫ﻭﲡﹼﺎﺭ ﺍﻷﻓﻜﺎﺭ ﺍﻟﻮﺍﻓﺪﺓ‪ ،‬ﻧﻌﻢ ﳓﻦ ﻧﻌﺮﻑ ﺃﻧ‪‬ﻨﺎ ﻟﻦ ﻧﺼﻞ ﺣﺘ‪‬ﻰ ﻧﻌﺒ‪‬ﺪ ﺍﻟﻄﹼﺮﻳﻖ ﲜﻤﺎﺟﻢ ﻫﺆﻻﺀ ﺍﻟﻨ‪‬ﻮﻛﻰ‪ ،‬ﻭﻟﻴﻘـﻞ‬
‫ﺍﻟﻌﺎﱂ ﺃﻧ‪‬ﻨﺎ ﺑﺮﺍﺑﺮﺓ‪ ،‬ﻓﻨﺤﻦ ﻛﺬﻟﻚ ﻷ ﹼﻥ ﺍﻟﱪﺑﺮ ﻫﻢ ﰲ ﻋﺮﻑ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺃﻧ‪‬ﻬﻢ ﺍﻟﺬﻳﻦ ﻳﺪﺍﻓﻌﻮﻥ ﻋﻦ ﺣﻘـﻮﻗﻬﻢ‪،‬‬
‫ﻭﻳﻄﺎﻟﺒﻮﻥ ﲝﻘﹼﻬﻢ ﰲ ﺍﳊﻴﺎﺓ )ﻭﻟﻠﺬﱢﻛﺮ ﻓﺈﻧ‪‬ﻪ ﻻ ﳚﻮﺯ ﻟﻠﻤﺴﻠﻢ ﺃﻥ ﻳﻨﺒﺰ ﺃﺧﺎﻩ ﺑﺎﻟﱪﺑﺮﻱ‪ ،‬ﻷ ﹼﻥ ﺍﻟﱪﺑﺮ ﻫﻲ ﻗﺒﺎﺋـﻞ‬
‫ﻣﺴﻠﻤﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺍﻟﺘ‪‬ﻨﺎﺑﺰ ﺑﺎﻷﻟﻘﺎﺏ‪ ،‬ﻭﻣﻦ ﺃﺧﻼﻕ ﺍﳉﺎﻫﻠﻴ‪‬ﺔ(‪ .‬ﻭﺳﻴﻘﻮﻟﻮﻥ ﻋﻨ‪‬ﺎ‪ :‬ﺃﻧﺘﻢ ﺃﻋﺪﺍﺀ ﺍﳊﻀﺎﺭﺓ‪ .‬ﻧﻌـﻢ‬
‫ﳓﻦ ﺃﻋﺪﺍﺀ ﺣﻀﺎﺭﺓ ﺍﻟﺸ‪‬ﻴﻄﺎﻥ‪ ،‬ﻭﻗﺘﻠﺔ ﺭﻣﻮﺯﻫﺎ ﻭﺭﺟﺎﳍﺎ‪ .‬ﻭﺳﻴﻘﻮﻟﻮﻥ ﻋﻨ‪‬ﺎ‪ :‬ﺇﺭﻫﺎﺑﻴ‪‬ﻮﻥ‪ ،‬ﻧﻌﻢ ﳓﻦ ﻛﺬﻟﻚ‪ ،‬ﻷ ﹼﻥ‬
‫ﺸ ‪‬ﺮ ﻻ ﳜﻨﺲ ﺇ ﹼﻻ ﺑﺎﻟﺴ‪‬ﻴﻒ ﻭﺍﻟﻨ‪‬ﺎﺭ‪ .‬ﺃﻣ‪‬ﺎ ﻫﺆﻻﺀ ﺍﳌﺸﺎﻳﺦ ﺍﻟﺬﻳﻦ ﻳﺘﺤﻠﹼﻠﻮﻥ ﻣﻦ ﻛ ﹼﻞ ﻓـﻀﻴﻠﺔ ﳐﺎﻓـﺔ ﺍﻻﺗ‪‬ﻬـﺎﻡ‬
‫ﺍﻟ ‪‬‬

‫‪٢٢٣‬‬
 ‫‪٢٢٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺑﺎﻟﻌﻨﻒ ﻭﺍﻹﺭﻫﺎﺏ ﻭﺍﻟﺪ‪‬ﻛﺘﺎﺗﻮﺭﻳ‪‬ﺔ‪ ،‬ﻓﻠﻦ ﻳﺮﺿﻰ ﻋﻨﻬﻢ ﺍﻟﻴﻬﻮﺩ ﻭﻻ ﺍﻟﻨ‪‬ﺼﺎﺭﻯ‪ ،‬ﺣﺘ‪‬ﻰ ﳜﻠﻌﻮﺍ ﺍﺳـﻢ ﺍﻹﺳـﻼﻡ‬
‫ﻛﺬﻟﻚ‪.‬‬
‫ﻫﺎﻫﻢ ﻳﺘﺴﺎﺑﻘﻮﻥ ﰲ ﺍﻛﺘﺸﺎﻑ ﺍﻷﻗﻮﺍﻝ ﺍﻟﺸ‪‬ﺎﺫﹼﺓ ﺍﻟﻔﺎﺳﺪﺓ‪ ،‬ﻟﻴﻘﺪ‪‬ﻣﻮﻫﺎ ﺇﱃ ﺍﻟﻌﺎﱂ ﺃﻧ‪‬ﻬﺎ ﲤﺜﹼﻞ ﺍﻹﺳﻼﻡ ﺍﻷﺻـﻴﻞ‪،‬‬
‫ﻓﻤﺎ ﺍﻟﺬﻱ ﺟﻨﻮﻩ؟ ﻣﻠﺌﻮﺍ ﺍﻟﺪ‪‬ﻧﻴﺎ ﺟﻌﺠﻌﺔ ﺃ ﹼﻥ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻟﺪ‪‬ﳝﻘﺮﺍﻃﻴ‪‬ﺔ‪ ،‬ﻓﻬﻞ ﲰﺢ ﳍﻢ ﺣﺴﲏ ﻣﺒﺎﺭﻙ ﺑﺘﻜـﻮﻳﻦ‬
‫ﺣﺰﺏ ﺳﻴﺎﺳﻲ؟‪ ،‬ﺑﻜﻮﺍ ﻋﻠﻰ ﺃﻋﺘﺎﺏ ﺑﺎﺑﻪ ﺍﻟﺴ‪‬ﻨﲔ ﻭﺍﻷﻳ‪‬ﺎﻡ ﻓﻤﺎ ﺟﻨﻮﺍ ﻏﲑ ﺍﳋﺰﻱ ﻭﺍﻟﻌﺎﺭ‪ .‬ﺇ ﹼﻥ ﺃﺷـ ‪‬ﺪ ﺍﻟـﺪ‪‬ﻭﻝ‬
‫ﺩﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻟﻦ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻜﻮﻥ ﺑﺪﳝﻘﺮﺍﻃﻴ‪‬ﺘﻬﺎ ﻛﻤﺎ ﻳﺮﻳﺪ ﺭﺍﺷﺪ ﺍﻟﻐﻨ‪‬ﻮﺷﻲ ﰲ ﺩﻭﻟﺘﻪ ﺍﻟﺪ‪‬ﳝﻘﺮﺍﻃﻴ‪‬ﺔ‪ ،‬ﻓﻤﺎ ﺍﻟـﺬﻱ‬
‫ﺟﻨﺎﻩ ﻫﻮ ﻭﺣﺮﻛﺘﻪ ﻣﻦ ﻃﺎﻏﻮﺕ ﺗﻮﻧﺲ؟ ﺭﺍﺷﺪ ﺍﻟﻐﻨ‪‬ﻮﺷﻲ ﻳﺘﺤﺪ‪‬ﻯ ﺃﻥ ﻳﻮﺟﺪ ﰲ ﺑﺮﻧﺎﳎﻪ ﺍﻟﺴ‪‬ﻴﺎﺳ ‪‬ﻲ ﺑﻨﺪ ﺗﻄﺒﻴﻖ‬
‫ﺍﻟﺸ‪‬ﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ‪ ،‬ﻭﻟﻴﺲ ﳘﹼﻪ ﺣﲔ ﻳﺴﺘﻠﻢ ﺍﳊﻜﻢ ﺃﻥ ﻳﻄﺒ‪‬ﻖ ﺍﻟﺸ‪‬ﺮﻳﻌﺔ‪ ،‬ﺑﻞ ﳘﹼﻪ ﻧﺸﺮ ﺍﳊ ‪‬ﺮﻳ‪‬ﺔ‪ ،‬ﻭﺗﻮﻓﲑ ﻓـﺮﺹ‬
‫ﺍﻟﻌﻤﻞ‪ ،‬ﻓﻬﻞ ﺑﻌﺪ ﺫﻟﻚ ﻛﻠﹼﻪ ﺭﺿﻲ ﻟﻪ ﺍﻟﻜﻔﺮ ﺃﻥ ﳝﺎﺭﺱ ﺣﻘﹼﻪ ﰲ ﺃﻥ ﻳﻌﻴﺶ؟!!‪.‬‬
‫)ﺍﻟﻠﻬ ‪‬ﻢ ﻻ ﴰﺎﺗﺔ(‪.‬‬
‫ﻭﺍﷲ ﺇﻧ‪‬ﻲ ﻷﺷﻔﻖ ﻋﻠﻰ ﻫﺆﻻﺀ‪ ،‬ﻭﺃﲤﻨ‪‬ﻰ ﳍﻢ ﻣﻦ ﻛ ﹼﻞ ﻗﻠﱯ ﺃﻥ ﻳﻬﺪﻳﻬﻢ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺧﻼﻝ ﻣﺮﺣﻠﺔ ﺍﳉﻬﺎﺩ‪ :‬ﺳﺘﻘﻄﻒ ﺭﺅﻭﺱ ﺍﻟﺼ‪‬ﺤﻔﻴ‪‬ﲔ ﺍﳌﻔﺴﺪﻳﻦ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻓﻨﺤﻦ ﻟﺴﻨﺎ ﲝﺎﺟﺔ ﺇﱃ ﺳـﺤﺮﺓ‬
‫ﻓﺮﻋﻮﻥ‪ ،‬ﻭﻟﻴﺴﻤ‪‬ﻴﻨﺎ ﺍﻟﻨ‪‬ﺎﺱ ﺃﻋﺪﺍﺀ ﺍﻟﻔﻜﺮ ﻭﺍﻟﺮ‪‬ﺃﻱ‪ ،‬ﻓﻨﺤﻦ ﺭﺃﻳﻨﺎ ﻣﻦ ﺣ ‪‬ﺮﻳ‪‬ﺔ ﻗﻮﺍﻧﻴﻨﻬﻢ ﻣﺎ ﺗﺸﻴﺐ ﻣﻨﻪ ﺃﻟﻌﺒﺎﻧﲔ‪.‬‬
‫ﻧﻌﻢ‪ :‬ﻟﻦ ﺃﺣﺪ‪‬ﺛﻜﻢ ‪‬ﺬﻩ ﺍﻟﻔﻀﺎﺋﻞ ﺍﻟﱵ ﺟﻨﻴﻨﺎﻫﺎ ﰲ ﺯﻣﻦ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻭﺍﳊﺮﻳ‪‬ﺔ ﻭﺍﻟﻨ‪‬ﻈﺎﻡ ﺍﻟﻌﺎﳌ ‪‬ﻲ ﺍﳉﺪﻳﺪ‪ ،‬ﻟﻜـﻦ‬
‫ﻳﻜﻔﻲ ﺃﻥ ﻧﻘﻨﻊ ﺃﻧﻔﺴﻨﺎ ﺃﻧ‪‬ﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﺰ‪‬ﻣﻦ ﺍﳌﺘﻘﺪ‪‬ﻡ ﻭﺍﳌﺘﺤﻀ‪‬ﺮ‪ :‬ﻗﺪ ﺃﻛﻠﻨﺎ ﺍﻟﺴ‪‬ﻤﻦ ﻭﺍﻟﻌﺴﻞ‪ ،‬ﻭﳕﻨﺎ ﰲ ﺃﻭﻃﺎﻧﻨـﺎ‬
‫ﺑﺄﻣﻦ ﻭﺍﻃﻤﺌﻨﺎﻥ‪ ،‬ﻭﻛﻨ‪‬ﺎ ﺳﻮﺍﺳﻴﺔ ﻛﺄﺳﻨﺎﻥ ﺍﳌﺸﻂ‪ ،‬ﻓﻤﻦ ﻗﺎﻝ ﻟﻜﻢ ﺃﻳ‪‬ﻬﺎ ﺍﳌﻐﻔﹼﻠﻮﻥ ﺇ ﹼﻥ ﻓﻠﺴﻄﲔ ﻗﺪ ﺿـﺎﻋﺖ‪،‬‬
‫ﻓﺎﻟﻴﻬﻮﺩ ﺃﺑﻨﺎﺀ ﻋﻤﻮﻣﺘﻨﺎ‪ ،‬ﻭﻣﻦ ﺣ ‪‬ﻖ ﺍﺑﻦ ﺍﻟﻌﻢ ﺃﻥ ﻳﺄﻛﻞ ﻣﻦ ﻗﺼﻌﺔ ﺍﺑﻦ ﻋﻤ‪‬ﻪ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ ﻟﻜﻢ ﺃﻳ‪‬ﻬﺎ ﺍﳌﻐﻔﹼﻠﻮﻥ ﺇ ﹼﻥ‬
‫ﺳﻮﺭﻳ‪‬ﺎ ﺍﻟﺸ‪‬ﺎﻡ ﲢﺖ ﻗﺒﻀﺔ ﺍﻟﻨ‪‬ﺼﲑﻳﲔ‪ ،‬ﻓﺎﻟﻨ‪‬ﺼﲑﻳ‪‬ﻮﻥ ﻫﻢ ﺍﻟﻌﻠﻮﻳ‪‬ﻮﻥ‪ ،‬ﻭﻫﻢ ﻵﻝ ﺍﻟﺒﻴﺖ ﻳﻨﺘﺴﺒﻮﻥ!‪.‬‬
‫ﺃﻳ‪‬ﻬﺎ ﺍﻟﻘﻮﻡ ﻛﻔﻰ ﻛﺬﺑﹰﺎ ﻭﺃﻓﻴﻘﻮﺍ ﺭﲪﻜﻢ ﺍﷲ‪.‬‬
‫ﻧﻌﻢ ﺳﻨﻘﻴﻢ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺑﺎﳊﺪﻳﺪ ﻭﺍﻟﻨ‪‬ﺎﺭ‪ ،‬ﻷﻧ‪‬ﻬﻤﺎ ﳘﺎ ﺳﻨ‪‬ﺔ ﺍﷲ ﰲ ﺗﻨﻘﻴﺔ ﺍﻟﺬﹼﻫﺐ ﳑﺎ ﻳﻌﻠﻖ ﻓﻴـﻪ‬
‫ﻣﻦ ﺍﻟﺸ‪‬ﻮﺍﺋﺐ ﻭﺍﻷﺯﺑﺎﻝ‪.‬‬
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‫ﺇﻥﹼ ﺍﻟﺪ‪‬ﻭﻟﺔ ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﱵ ﲤﻠﻚ ﺍﻟﺸ‪‬ﺮﻋﻴ‪‬ﺔ ﻭﲤﺜﹼﻞ ﺻﻮﺭﺓ ﺍﻹﺳﻼﻡ ﺍﻟﺼ‪‬ﺤﻴﺢ‪ ،‬ﻭﺗﻨﻄﻮﻱ ﻋﻠﻰ ﺟﻮﻫﺮﻩ ﻫـﻲ‬
‫ﺍﻟﺪ‪‬ﻭﻟﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻦ ﻃﺮﻳﻖ ﺍﳉﻬﺎﺩ )ﺍﻟﻘﺘﺎﻝ(‪.‬‬
‫ﻓﻠﻮ ﺳﺄﻝ ﺳﺎﺋﻞ‪ :‬ﻟﻮ ﺃﻧ‪‬ﻪ ﻗﺪ‪‬ﺭ ﻟﺒﻌﺾ ﺍﻟﺘ‪‬ﺠﺎﺭﺏ ﺍﻟﺪ‪‬ﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺃﻥ ﺗﻮﺻ‪‬ﻞ ﺍﻹﺳﻼﻡ ﺇﱃ ﺳﺪ‪‬ﺓ ﺍﳊﻜﻢ‪ ،‬ﻓﻬﻞ ﻳﻌـﲏ‬
‫ﻫﺬﺍ ﺃ ﹼﻥ ﺍﳊﻜﻢ ﻻ ﻳﺴﻤ‪‬ﻰ ﺇﺳﻼﻣﻴﺎﹰ؟‪.‬‬
‫ﻭﻗﺒﻞ ﺍﳉﻮﺍﺏ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘ‪‬ﺴﺎﺅﻝ ﻓﺈﻧ‪‬ﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻠﻢ ﺃ ﹼﻥ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ ﺍﻟﻀ‪‬ﺎﺋﻌﺔ ﻟﻦ ﺗﻘﻮﻡ ‪‬ـﺬﺍ ﺍﻟﻄﹼﺮﻳـﻖ‬
‫ﺍﻟﺸ‪‬ﺮﻛﻲ‪ ،‬ﻭﻋﻠﻰ ﺍﻹﺳﻼﻣﻴﲔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﲔ ﺃﻥ ﻳﻜﺒﺤﻮﺍ ﲨﺎﺡ ﺃﺣﻼﻣﻬﻢ ﰲ ﲢﺼﻴﻞ ﺍﳋﲑ ﺃﻭ ﺑﻌـﻀﻪ ﻋـﻦ‬
‫ﻃﺮﻳﻖ ﺍﻟﱪﳌﺎﻥ ﻭﺍﻟﺪ‪‬ﳝﻘﺮﺍﻃﻴ‪‬ﺔ‪ ،‬ﻣﻊ ﺃ ﹼﻥ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﲣﺘﻠﻒ ﺗﺼﻮ‪‬ﺭﺍ‪‬ﻢ ﰲ ﺗﻮﺻﻴﻒ ﺃﺳﺒﺎﺏ ﺩﺧـﻮﳍﻢ‬

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 ‫‪٢٢٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﱪﳌﺎﻥ‪ :‬ﻓﻠﻮ ﺃﺧﺬﻧﺎ ﺍﻟﺪ‪‬ﳝﻘﺮﺍﻃﻴﲔ ﺍﻹﺳﻼﻣﻴﲔ ﻣﻦ ﺍﻹﺧﻮﺍﻥ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻷﺭﺩﻥ ﻭﺳـﺄﻟﻨﺎﻫﻢ ﻋـﻦ ﺳـﺒﺐ‬
‫ﻭﻟﻮﺟﻬﻢ ﻫﺬﺍ ﺍﻟﻄﹼﺮﻳﻖ ﻟﺮﺃﻳﻨﺎ ﺍﻟﻌﺠﺐ ﺍﻟﻌﺠﺎﺏ‪ :‬ﻓﻬﺬﺍ ﺍﻟﺪﻛﺘﻮﺭ ﳘﹼﺎﻡ ﺳﻌﻴﺪ ﻳﻌﻠﻦ‪ :‬ﺃﻧﻨﺎ ﻟـﻦ ﻧـﺴﻌﻰ ﺇﱃ ﺃﻥ‬
‫ﻧﻜﻮﻥ ﺍﻷﻏﻠﺒﻴ‪‬ﺔ ﰲ ﺍﻟﱪﳌﺎﻥ ﺍﻷﺭﺩﱐ‪ .‬ﺍ‪ .‬ﻫـ‪ .‬ﻭﻫﺬﺍ ﺷﻲﺀ ﻳﻀﺤﻚ ﻣﻨﻪ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ﻮﻥ ﰲ ﺍﻟﻌﺎﱂ ﺃﲨـﻊ‪ ،‬ﻷ ﹼﻥ‬
‫ﻛ ﹼﻞ ﻛﺘﻠﺔ ﺑﺮﳌﺎﻧﻴ‪‬ﺔ ﰲ ﺍﻟﻌﺎﱂ ﺗﺴﻌﻰ ﺇﱃ ﺗﻜﻮﻳﻦ ﺍﻷﻏﻠﺒﻴ‪‬ﺔ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻜﻢ‪ ،‬ﺃﻣ‪‬ﺎ ﺗﻌﻠﻴﻞ ﺍﻟﺪ‪‬ﻛﺘﻮﺭ ﳘﹼﺎﻡ ﺳﻌﻴﺪ‬
‫‪ -‬ﻭﻫﻮ ﻣﻦ "ﺍﻹﺧﻮﺍﻥ ﺍﳌﺴﻠﻤﲔ" ‪ -‬ﻟﻌﺪﻡ ﺍﻟﺴ‪‬ﻌﻲ ﻟﺘﺤﺼﻴﻞ ﺍﻷﻏﻠﺒﻴ‪‬ﺔ ﰲ ﺍﻟﱪﳌﺎﻥ ﻓﻴﻘﻮﻝ‪ :‬ﺣﺘ‪‬ـﻰ ﻻ ﻧـﺼﺒﺢ‬
‫ﻣﺸﺮ‪‬ﻋﲔ‪ ،‬ﺇﺫ ﺃ ﹼﻥ ﺍﻟﺘ‪‬ﺸﺮﻳﻊ ﻛﻔﺮ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﳓﻦ ﻣﻌﺎﺭﺿﺔ‪ ،‬ﻧﻮﺻﻞ ﻛﻠﻤﺔ ﺍﻹﺳﻼﻡ ﻟﻠﱪﳌﺎﻥ ﻭﻷﺻﺤﺎﺏ ﺍﻟﺸ‪‬ﺄﻥ‪ .‬ﺍ‪.‬‬
‫ﱐ )ﳎﻠﺲ ﺍﻟﻨﻮ‪‬ﺍﺏ( ﻻ ﻗﻴﻤﺔ ﳍﺎ‪ ،‬ﻭﻻ‬ ‫ﻫـ‪ .‬ﻭﺍﻟﺼ‪‬ﺤﻴﺢ ﺃ ﹼﻥ ﺍﻟﺴ‪‬ﺒﺐ ﺍﳊﻘﻴﻘ ‪‬ﻲ ﻫﻮ‪ :‬ﺃ ﹼﻥ ﺍﻷﻏﻠﺒﻴ‪‬ﺔ ﰲ ﺍﻟﱪﳌﺎﻥ ﺍﻷﺭﺩ ﹼ‬
‫ﺃﳘﻴ‪‬ﺔ ﳍﺎ ﰲ ﺍﻟﺜﹼﻘﻞ ﺍﻟﺴ‪‬ﻴﺎﺳ ‪‬ﻲ ﺍﻷﺭﺩﱐﹼ‪ ،‬ﻷ ﹼﻥ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻷﺭﺩﱐ ﻻ ﻳﻮﺟﺐ ﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ ﺃﻥ ﺗﻘﺒﻞ ﺑﺎﻟﺘ‪‬ﻨﺎﺯﻝ ﻋـﻦ‬
‫ﱐ‬
‫ﺍﻟﺴ‪‬ﻠﻄﺔ ﻟﺸﻲﺀ ﻳﺴ ‪‬ﻤﻰ ﺍﻷﻏﻠﺒﻴ‪‬ﺔ ﺍﻟﱪﳌﺎﻧﻴ‪‬ﺔ‪ ،‬ﻓﻠﻮ ﻓﺮﺿﻨﺎ ﺃ ﹼﻥ ﻋﺪﺩ ﺍﻹﺧﻮﺍﻥ ﺍﳌﺴﻠﻤﲔ ﺑﻠـﻎ ﰲ ﺍﻟﱪﳌـﺎﻥ ﺍﻷﺭﺩ ﹼ‬
‫‪ ٨٠/٨٠‬ﺃﻱ ﺃﻧ‪‬ﻪ ﻳﺴﻴﻄﺮ ﻋﻠﻰ ﲨﻴﻊ ﻣﻘﺎﻋﺪﻩ‪ ،‬ﻓﻼ ﻳﻠﺰﻡ ﺃ ﹼﻥ ﻟﻺﺧﻮﺍﻥ ﺍﳌﺴﻠﻤﲔ ﺍﳊ ‪‬ﻖ ﰲ ﺗﺸﻜﻴﻞ ﺍﳊﻜﻮﻣـﺔ‬
‫ﺍﻟﻮﺯﺍﺭﻳ‪‬ﺔ‪ ،‬ﺑﻞ ﻫﻢ ﺳﻴﺒﻘﻮﻥ ﰲ ﻋﺪﺍﺩ ﺍﳌﻌﺎﺭﺿﺔ‪ ،‬ﻷ ﹼﻥ ﺍﳌﻠﻚ ﻫﻮ ﺍﳊﻜﻮﻣﺔ ﻭﻫﻮ ﺍﻟﺬﻱ ﻟﻪ ﺍﳊـ ‪‬ﻖ ﰲ ﺗـﺸﻜﻴﻞ‬
‫ﺍﳊﻜﻮﻣﺔ ﻭﺍﻟﻮﺯﺍﺭﺓ‪ ،‬ﹼﰒ ﻟﻮ ﺍﻓﺘﺮﺿﻨﺎ ﺃ ﹼﻥ ﺍﻟﱪﳌﺎﻥ ﻛﻠﹼﻪ ﺣﻴﻨﺌ ٍﺬ ﳝﺜﹼﻞ ﺍﳌﻌﺎﺭﺿﺔ ﻭﺃﺭﺍﺩ ﺃﻥ ﳛﺠﺐ ﺍﻟﺜﹼﻘﺔ ﻋـﻦ ﻭﺯﺍﺭﺓ‬
‫ﺍﳌﻠﻚ ﻓﺈ ﹼﻥ ﺍﻟﱪﳌﺎﻥ ﻟﻪ ﺍﳊ ‪‬ﻖ ﺃﻥ ﻳﺴﻘﻂ ﺍﻟﻮﺯﺍﺭﺓ ﺍﻷﻭﱃ ﲝﺠﺐ ﺍﻟﺜﹼﻘﺔ ﻋﻨﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﺳﻘﻄﺖ ﻳﻘﻮﻡ ﺍﳌﻠﻚ ﺑﺘﻌـﻴﲔ‬
‫ﻭﺯﺍﺭﺓ ﺛﺎﻧﻴﺔ ﻭﺗﻌﺮﺽ ﻋﻠﻰ ﺍﻟﱪﳌﺎﻥ ﻷﺧﺬ ﺍﻟﺜﹼﻘﺔ‪ ،‬ﻓﺈﺫﺍ ﺣﺠﺐ ﺍﻟﱪﳌﺎﻥ ﺍﻟﺜﹼﻘﺔ ﻋﻨﻬﺎ ﻣﺮ‪‬ﺓ ﺃﺧﺮﻯ ﺣﻴﻨﺌـ ٍﺬ ﳛـ ‪‬ﻖ‬
‫ﻟﻠﻤﻠﻚ ﺃﻥ ﳛﺠﺐ ﺍﻟﱪﳌﺎﻥ ﺃﻱ ﺃﻥ ﻳﻠﻐﻴﻪ ﻭﻳﻄﺮﺩﻩ‪ ،‬ﺃﻱ ﻟﻪ ﺍﳊ ‪‬ﻖ ﺃﻥ ﳛ ﹼﻞ ﺍﻟﱪﳌﺎﻥ‪ ،‬ﻭﻛﺬﻟﻚ ﺭﻗﺒﺔ ﺍﻟﱪﳌـﺎﻧﻴﲔ‪،‬‬
‫ﻫﻜﺬﺍ ﻳﻘﻮﻝ ﺍﻟﺪ‪‬ﺳﺘﻮﺭ‪ .‬ﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﺍﳌﺄﺯﻕ ﺍﻟﺬﻱ ﺳﻴﻮﺍﺟﻪ ﺍﻷﻏﻠﺒﻴ‪‬ﺔ ﰲ ﺍﻟﱪﳌﺎﻥ ﻓﺈ ﹼﻥ ﺍﻹﺧـﻮﺍﻥ ﺍﳌـﺴﻠﻤﲔ‬
‫ﻟﻴﺴﻮﺍ ﻋﻠﻰ ﺍﺳﺘﻌﺪﺍﺩ ﳍﺬﻩ ﺍﳌﻮﺍﺟﻬﺔ‪ ،‬ﻓﺎﻟﻄﹼﺮﻳﻘﺔ ﺍﳌﺜﻠﻰ ﻟﻌﺪﻡ ﺣﺼﻮﻝ ﻫﺬﺍ ﺍﻟﺘ‪‬ﺼﺎﺩﻡ ﻫﻮ ﻋﺪﻡ ﲢﺼﻴﻞ ﺍﻷﻏﻠﺒﻴ‪‬ﺔ‪،‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺍﻗﻊ ﻭﻟﻴﺴﺖ ﺍﳌﺴﺄﻟﺔ ﻋﻨﺪﻫﻢ ﻣﺴﺄﻟﺔ ﺗﺸﺮﻳﻊ ﺃﻭ ﻏﲑ ﺗﺸﺮﻳﻊ ﻷﻧ‪‬ﻬﺎ ﻟﻮ ﻛﺎﻧﺖ ﻛﺬﻟﻚ ﻋﻨﺪ ﺍﻹﺧﻮﺍﻥ‬
‫ﺸﺮﻛﻲ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻮﻗﹼﻊ‬
‫ﻼ ﺇﺧﻮﺍﻧ‪‬ﻴﹰﺎ ﻋﻠﻰ ﺭﺃﺱ ﳎﻠﺲ ﺍﻟﺘ‪‬ﺸﺮﻳﻊ ﺍﻟ ‪‬‬
‫ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻷﺭﺩﻥ ﳌﺎ ﻗﺒﻠﻮﺍ ﺃﻥ ﻳﻌﻴ‪‬ﻨﻮﺍ ﺭﺟ ﹰ‬
‫ﺾ ﺍﻟﻨ‪‬ﻈﺮ ﻋﻦ ﺇﺳﻼﻣﻴ‪‬ﺔ ﺍﻟﻘﺮﺍﺭ ﺃﻭ ﻋﺪﻡ ﺇﺳـﻼﻣﻴ‪‬ﺘﻪ‪ .‬ﻭﻟـﻮ‬
‫ﻋﻠﻰ ﲨﻴﻊ ﻗﺮﺍﺭﺍﺕ ﺍ‪‬ﻠﺲ ﻭﻳﺮﻓﻌﻬﺎ ﺇﱃ ﺍﻟﺪ‪‬ﻭﻟﺔ ﺑﻐ ‪‬‬
‫ﻼ ﺇﺧﻮﺍﻧﻴ‪‬ـﹰﺎ ﺇﱃ ﻭﺯﺍﺭﺓ‬
‫ﻛﺎﻧﺖ ﺍﳌﺴﺄﻟﺔ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺪ‪‬ﻛﺘﻮﺭ ﳘﹼﺎﻡ ﳌﺎ ﻗﺒﻞ ﺍﻹﺧﻮﺍﻥ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﻘﺪ‪‬ﻣﻮﺍ ﺭﺟـ ﹰ‬
‫ﺍﻟﺸ‪‬ﺮﻙ )ﺍﻟﻌﺪﻝ( ﻓﻴﻜﻮﻥ ﻗﺎﺋﻤﹰﺎ ﻋﻠﻰ ﺭﺃﺱ ﻫﺬﻩ ﺍﻟﻮﺯﺍﺭﺓ ﺍﻟﻠﻌﻴﻨﺔ‪.‬‬
‫ﻭﺗﺼﻮ‪‬ﺭ ﺍﻟﺪ‪‬ﻛﺘﻮﺭ ﳘﹼﺎﻡ ﻟﻴﺲ ﻫﻮ ﺗﺼﻮ‪‬ﺭ ﲨﻴﻊ ﺍﻟﺪ‪‬ﳝﻘﺮﺍﻃﻴﲔ ﻫﻨﺎﻙ‪ ،‬ﻓﺈ ﹼﻥ ﻣﺮﺍﺗﺐ ﺍﻟﻨ‪‬ﻈـﺮ ﺇﱃ ﺍﻟﱪﳌـﺎﻥ ﻭﺩﻭﺭ‬
‫ﺣﺮﻛﺔ ﺍﻹﺧﻮﺍﻥ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﱪﳌﺎﻥ ﺗﺘﻔﺎﻭﺕ ﺇﱃ ﺩﺭﺟﺔ ﺭﻫﻴﺒﺔ ﺗﺼﻞ ﺇﱃ ﺃ ﹼﻥ ﺑﻌﻀﻬﻢ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﻣﻦ ﺣﻴـﺚ‬
‫ﻱ‪.‬‬
‫ﺃﻧ‪‬ﻪ ﻣﻦ ﺧﻼﻝ ﺍﻟﱪﳌﺎﻥ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻘﻀﻲ ﺣﻮﺍﺋﺞ ﻋﺸﲑﺗﻪ ﳌﺎ ﳝﺜﹼﻠﻪ ﺍﻟﱪﳌﺎﻥ ﻣﻦ ﺛﻘﻞ ﻭﺟﺎﻫ ‪‬ﻲ ﻋﺸﺎﺋﺮ ‪‬‬
‫ﲏ ﺭﺃﻯ ﺍﻟﻨ‪‬ﺎﺱ ﻓﺎﺭﻗﹰﺎ ﻋﺠﻴﺒﺎﹰ ﺑﲔ ﻧﻈﺮﺓ ﻛ ﹼﻞ ﻭﺍﺣﺪ ﺇﱃ ﺍﻟﱪﳌﺎﻥ ﻭﺩﻭﺭ‬ ‫ﱐﳝ‪‬‬ ‫ﱐ ﻭﺇﺧﻮﺍ ﹼ‬
‫ﱐ ﺃﺭﺩ ﹼ‬‫ﻭﰲ ﻟﻘﺎﺀ ﺑﲔ ﺇﺧﻮﺍ ﹼ‬
‫ﱐ ﻳﺮﻯ ﻛﻔﺮ ﺍﻟﻨ‪‬ﻈﺎﻡ‪ ،‬ﻭﺃ ﹼﻥ ﺍﻟﱪﳌﺎﻥ ﻫﻮ ﻃﺮﻳﻖ ﻟﻠﺘ‪‬ﻐﻴﲑ ﺍﻟﺸ‪‬ﻤﻮﱄﹼ‪ ،‬ﻭﺃﻧ‪‬ﻪ‬
‫ﱐ ﺍﻷﺭﺩ ﹼ‬
‫ﺍﳊﺮﻛﺔ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ﻓﻴﻪ‪ ،‬ﻓﺎﻟﱪﳌﺎ ﹼ‬
‫ﲏ ﺍﻧﺘﻔﺾ ﳍﺬﻩ ﺍﻟﻨ‪‬ﻈﺮﺓ‪،‬‬‫ﱐ ﺍﻟﻴﻤ ‪‬‬
‫ﰊ ﻟﻠﺪ‪‬ﻭﻟﺔ‪ .‬ﺍﻹﺧﻮﺍﱐ ﺍﻟﱪﳌﺎ ﹼ‬
‫ﺳﻴﺴﺎﻋﺪ ﺃﻭ ﺳﻴﻘﻮﻡ ﺑﺬﺍﺗﻪ ﰲ ﻋﻤﻠﻴ‪‬ﺔ ﺍﻟﺘ‪‬ﻐﻴﲑ ﺍﻻﻧﻘﻼ ‪‬‬
‫ﻓﻬﻮ ﻳﺮﻯ ﺃ ﹼﻥ ﺃﻋﻀﺎﺀ ﺍﻹﺧﻮﺍﻥ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﱪﳌﺎﻥ ﺍﻟﻴﻤﲏ ﻫﻢ ﺟﺰﺀ ﻣﻦ ﺗﺸﻜﻴﻠﺔ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺸ‪‬ﺮﻋﻴ‪‬ﺔ ﰲ ﺍﻟﻴﻤﻦ‪،‬‬

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 ‫‪٢٢٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﻜﻴﻒ ﺳﻴﻨﻘﻠﺐ ﺍﻟﺮ‪‬ﺟﻞ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻓﺎﻹﺧﻮﺍﻥ ﺟﺰﺀ ﻣﻦ ﺍﻟﺪ‪‬ﻭﻟﺔ ﻓﻜﻴﻒ ﺳﻴﻐﻴ‪‬ﺮﻭﺍ ﺃﻧﻔـﺴﻬﻢ‪ ،‬ﺇﺫﹰﺍ ﻓﺎﻟﱪﳌـﺎﻥ‬
‫ﺟﺰﺀ ﻣﻦ ﺍﻟﺪ‪‬ﻭﻟﺔ ﻟﺘﺮﺷﻴﺪﻫﺎ ﻭﻷﺩﺍﺀ ﺩﻭﺭ ﺩﺍﺧﻞ ﺍﻟﻜﻴﺎﻥ ﻻ ﺧﺎﺭﺟﻪ ﻭﻻ ِﻟﻘﹶﻠﺒِﻪ‪.‬‬
‫ﺟﺒﻬﺔ ﺍﻹﻧﻘﺎﺫ ﺍﳉﺰﺍﺋﺮﻳ‪‬ﺔ ﻛﺎﻥ ﳍﺎ ﺭﺅﻳﺔ ﺃﺧﺮﻯ ﻟﻠﺪﺧﻮﻝ ﰲ ﺍﳌﺴﺎﺭ ﺍﻟﺪ‪‬ﳝﻘﺮﺍﻃ ‪‬ﻲ ﺍﻟﺸ‪‬ﺮﻛﻲ )ﻭﳓﻦ ﻧﺼ ‪‬ﺮ ﻭﻧﺆﻛﹼﺪ‬
‫ﻱ ﻷ ﹼﻥ ﺍﻟﱪﳌﺎﻥ ﻫﻮ ﻣﺎﻟﻚ ﺍﻟﺴ‪‬ﻴﺎﺩﺓ ﺍﻟﺘ‪‬ﺸﺮﻳﻌﻴ‪‬ﺔ ﰲ ﺍﻟﻨ‪‬ﻈﻢ ﺍﻟﻌﻠﻤﺎﻧﻴ‪‬ﺔ ﻭﻫﻮ ﻋﻨﺪﻧﺎ ﰲ‬
‫ﺃ ﹼﻥ ﻫﺬﺍ ﺍﳌﺴﺎﺭ ﺷﺮﻛ ‪‬ﻲ ﻛﻔﺮ ‪‬‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﻣﻦ ﱂ ﻳﻔﻘﻪ ﻫﺬﺍ ﱂ ﻳﻔﻘﻪ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻮﺍﻗﻊ ﺃﻭ ﺍﻟﻮﺣﻲ(‪ ،‬ﻭﻫـﻲ ﺭﺅﻳـﺔ‬ ‫ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﷲ ﺭ ‪‬‬
‫ﻛﺎﻧﺖ ﲟﺠﻤﻠﻬﺎ ﰲ ﻟﻔﻈﲔ "ﺍﳌﻄﺎﻟﺒﺔ ﻭﺇ ﹼﻻ ﺍﳌﻐﺎﻟﺒﺔ" ﺃﻭ ﺣﺴﺐ ﻗﻮﻝ ﻣﺴﺌﻮﻝ ﻓﻴﻬﻢ ﺑﻘﻮﻟﻪ‪ :‬ﺇﺫﺍ ﻗﺎﻟﻮﺍ ﺍﻧﺘﺨـﺎﺏ‬
‫ﺍﻧﺘﺨﺒﻨﺎ ﻭﺇ ﹼﻻ ﻗﺎﺗﻠﻨﺎ‪.‬‬
‫ﻭﳎﻤﻞ ﻗﻮﳍﻢ ﺃﻧ‪‬ﻬﻢ ﺳﻴﺪﺧﻠﻮﻥ ﰲ ﺍﻟﻠﻌﺒﺔ ﺍﻟﺪ‪‬ﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﻟﺜﻘﺘﻬﻢ ﺃ ﹼﻥ ﺍﻟﺸ‪‬ﻌﺐ ﺳﻴﻨﺘﺨﺒﻬﻢ ﻓﻴﺒﻠﻐﻮﺍ ﺇﱃ ﺩﺭﺟﺔ ﲣﻮ‪‬ﳍﻢ‬
‫ﺃﻥ ﻳﻐﻴ‪‬ﺮﻭﺍ ﺍﻟﺪ‪‬ﺳﺘﻮﺭ‪ ،‬ﻭﻣﻊ ﺃ ﹼﻥ ﺍﳉﺒﻬﺔ ﻫﻲ ﻛﺎﲰﻬﺎ‪ :‬ﺧﻠﻴﻂ ﻏﲑ ﻣﺘﺠﺎﻧﺲ‪ ،‬ﻛ ﹼﻞ ﺣﺴﺐ ﺭﺅﻳﺘـﻪ ﻭﻣﻔﻬﻮﻣـﻪ‪،‬‬
‫ﻭﻓﻴﻬﺎ ﻣﻦ ﻋﻮﺍﻣﻞ ﺍﻻ‪‬ﻴﺎﺭ ﺍﻟﺬﹼﺍﰐ ﳑ‪‬ﺎ ﳚﻌﻠﻬﺎ ﻏﲑ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﺑﺮﺅﻳﺔ ﻭﺍﺿﺤﺔ ﻟﻸﺣﺪﺍﺙ ﻭﺍﻟﻌﻘﺒـﺎﺕ‪،‬‬
‫ﻭﻳﺪ ﹼﻝ ﻋﻠﻰ ﺫﻟﻚ ﺃﻣﺮﺍﻥ‪ :‬ﺃﻭﻻﳘﺎ‪ :‬ﺃﺯﻣﺔ ﺍﳋﻠﻴﺞ‪ ،‬ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺿﺮﺏ ﺍﻟﺪ‪‬ﻭﻟﺔ ﻭﺗﺸﺘ‪‬ﺖ ﺍﳉﺒﻬﺔ ﺇﱃ ﻣﺎ ﻫﻲ ﻋﻠﻴـﻪ‬
‫ﺍﻵﻥ‪ ،‬ﻭﻻ ﺃﺩﺭﻱ ﱂ ﳚﻌﻞ ﺑﻌﺾ ﺍﻟﻨ‪‬ﺎﺱ ﳑ‪‬ﻦ ﻳﻜﻔﺮ ﺑﺎﻟﺪ‪‬ﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺟﺒﻬﺔ ﺍﻹﻧﻘﺎﺫ ﺣﺎﻟﺔ ﺧﺎﺻ‪‬ﺔ ﲣﺮﺝ ﻋﻦ ﺯﻣـﺮﺓ‬
‫ﺍﻟﺪ‪‬ﳝﻘﺮﺍﻃﻴﲔ ﺍﻹﺳﻼﻣﻴﲔ‪ ،‬ﻓﻬﻢ ﻳﺘﻜﻠﹼﻤﻮﻥ ﻋﻦ ﺍﻹﺧﻮﺍﻥ ﻭﺩﳝﻘﺮﺍﻃﻴ‪‬ﺘﻬﻢ ﺑﻜﺜﲑ ﻣﻦ ﺍﳊﻤﺎﺱ ﺍﻟﻨ‪‬ﺎﻗﺪ‪ ،‬ﻓﺈﺫﺍ ﺍﻗﺘﺮﺑﻮﺍ‬
‫ﻣﻦ ﺟﺒﻬﺔ ﺍﻹﻧﻘﺎﺫ ﻛﺎﻋﻮﺍ ﻭﺭﺟﻔﻮﺍ‪ ،‬ﻭﻛﺄﻧ‪‬ﻬﺎ ﻟﻴﺴﺖ ﻋﻠﻰ ﺍﻟﻨ‪‬ﺴﻖ ﻭﺍﻟﺘ‪‬ﺴﺎﻭﻱ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﺍﻟﺪ‪‬ﳝﻘﺮﺍﻃﻴﲔ‪،‬‬
‫ﻭﻟﻌ ﹼﻞ ﺍﳋﻄﺎﺏ ﺍﻟﺜﹼﻮﺭﻱ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺮﺩ‪‬ﺩﻩ ﻋﻠﻲ ﺑﻦ ﺣﺎﺝ ﻫﻮ ﺍﻟﺬﻱ ﺟﻌﻞ ﻫﺆﻻﺀ ﳜﺮﺟﻮﻥ ﺍﳉﺒﻬﺔ ﻋﻦ ﻫـﺬﻩ‬
‫ﺍﻟﺰ‪‬ﻣﺮﺓ‪ ،‬ﻭﻫﺬﺍ ﺧﻄﺄ ﻛﺒﲑ ﻷ ﹼﻥ ﺍﻟﻌﻠﹼﺔ ﺍﻟﱵ ﺗﻠﺤﻖ ﺍﳉﻤﺎﻋﺔ ‪‬ﺬﻩ ﺍﻟﺰ‪‬ﻣﺮﺓ ﻣﺘﺤﻘﹼﻘﺔ ﰲ ﺍﳉﺒﻬﺔ ﻛﻤﺎ ﻫﻲ ﻣﺘﻌﻠﹼﻘـﺔ‬
‫ﺑﻐﲑﻫﺎ ﻣﻦ ﺍﻟﻨ‪‬ﻬﻀﺔ ﻭﺍﻹﺧﻮﺍﻥ ﻭﺍﳉﻤﺎﻋﺔ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ﺍﻟﺒﺎﻛﺴﺘﺎﻧﻴ‪‬ﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻟـﺴ‪‬ﺎﻟﻜﺔ ﻃﺮﻳـﻖ‬
‫ﺍﻟﺪ‪‬ﳝﻘﺮﺍﻃﻴ‪‬ﺔ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﺘ‪‬ﻐﺎﻳﺮ ﰲ ﺍﳍﺪﻑ‪ ،‬ﻭﺍﻟﺘ‪‬ﻐﺎﻳﺮ ﰲ ﺍﻟﺘ‪‬ﻮﺻﻴﻒ ﻟﻠﻌﻤﻞ ﺍﻟﺪ‪‬ﳝﻘﺮﺍﻃ ‪‬ﻲ ﳚﻌﻞ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﻣﻦ ﺃﺑﻌﺪ ﺍﻟﻨ‪‬ﺎﺱ ﻋـﻦ‬
‫ﲢﺼﻴﻞ ﺍﳍﺪﻑ‪ ،‬ﻭﺫﻟﻚ ﻟﻌﺪﻡ ﺗﺼﻮ‪‬ﺭﻫﻢ ﻟﻪ ﺃﻭ ﻣﻌﺮﻓﺘﻬﻢ ﲝﻘﻴﻘﺔ ﺍﻷﺳﻠﻮﺏ ﻻ ﻣﻦ ﺍﻟﻮﺟﻬﺔ ﺍﻟﺸ‪‬ﺮﻋﻴ‪‬ﺔ ﻭﻻ ﻣـﻦ‬
‫ﺍﻟﻮﺟﻬﺔ ﺍﻟﻮﺍﻗﻌﻴ‪‬ﺔ‪.‬‬
‫ﻟﻜﻦ ﻟﻮ ﺍﻓﺘﺮﺿﻨﺎ ﺟﺪ ﹰﻻ ﺃ ﹼﻥ ﻓﺮﻗﺔ ﻣﻦ ﺍﻟﻔﺮﻕ ﻭﺻﻠﺖ ﺇﱃ ﺳﺪ‪‬ﺓ ﺍﳊﻜﻢ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺪﳝﻘﺮﺍﻃﻴ‪‬ـﺔ ﻭﺣﻜﹼﻤـﺖ‬
‫ﺍﻟﺸ‪‬ﺮﻳﻌﺔ ﻓﻬﻞ ﻳﻜﻮﻥ ﺍﳊﻜﻢ ﺇﺳﻼﻣ‪‬ﻴﹰﺎ ‪‬ﺬﻩ ﺍﻟﻄﹼﺮﻳﻘﺔ؟ ﺍﳉﻮﺍﺏ ﺑﻜ ﹼﻞ ﻭﺿﻮﺡ‪ :‬ﻻ‪ ،‬ﻓﻜ ﹼﻞ ﻗـﺎﻧﻮﻥ ﻭﺇﻥ ﻛـﺎﻥ‬
‫ﻳﻠﺘﻘﻲ ﻣﻊ ﺍﻟﺸ‪‬ﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ﰲ ﺣﺪ‪‬ﻩ ﻭﻭﺻﻔﻪ ﻭﻓﺮﺽ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﱪﳌﺎﻥ ﻭﺧﻴﺎﺭ ﺍﻟـﺸ‪‬ﻌﺐ ﻟـﻦ ﻳﻜـﻮﻥ‬
‫ﰐ ﻛﻔﺮﻱ‪.‬‬ ‫ﺇﺳﻼﻣ‪‬ﻴﺎﹰ‪ ،‬ﺑﻞ ﻫﻮ ﻗﺎﻧﻮﻥ ﻃﺎﻏﻮ ﹼ‬
‫ﳌﺎﺫﺍ ﻫﺬﺍ؟‪.‬‬
‫ﻱ ﺣﻜﻢ ﺣﺘ‪‬ﻰ ﻳﻜﻮﻥ ﺷﺮﻋ‪‬ﻴﹰﺎ ﺇﺳﻼﻣ‪‬ﻴﹰﺎ ﻻ ﺑ ‪‬ﺪ ﻣﻦ ﺍﻟﻨ‪‬ﻈﺮ ﺇﱃ ﺃﺭﻛﺎﻧﻪ ﻭﺃﻫ ‪‬ﻢ ﺃﺭﻛﺎﻧﻪ ﻫﻮ ﺍﻟﻨ‪‬ﻈـﺮ ﺇﱃ ﺍﳊـﺎﻛﻢ‬ ‫ﺃ‪‬‬
‫ﻭﻣﻦ ﻫﻮ؟ ﻓﺈﻥ ﻛﺎﻥ ﺍﳊﺎﻛﻢ )ﺍﳌﺸﺮ‪‬ﻉ( ﻫﻮ ﺍﷲ ﻛﺎﻥ ﺍﳊﻜﻢ ﺇﺳﻼﻣ‪‬ﻴﺎﹰ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﳊﺎﻛﻢ )ﺍﳌﺸﺮ‪‬ﻉ( ﻏـﲑ ﺍﷲ‬
‫ﱐ ﻻ ﺗﻌﺘـﱪ‬
‫ﻛﺎﻥ ﺍﳊﻜﻢ ﻃﺎﻏﻮﺗﻴﹰﺎ ﻛﺎﻓﺮﹰﺍ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﻓﺈ ﹼﻥ ﺍﻷﺧﻼﻕ ﺍﻟﺼ‪‬ﺤﻴﺤﺔ ﺍﻟﱵ ﻳﺪﻋﻮ ﺇﻟﻴﻬﺎ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﻨ‪‬ﺼﺮﺍ ﹼ‬

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 ‫‪٢٢٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺇﺳﻼﻣﻴ‪‬ﺔ‪ ،‬ﻷ ﹼﻥ ﺍﳉﻬﺔ ﺍﳊﺎﻛﻤﺔ )ﺍﳌﺸﺮ‪‬ﻋﺔ( ﳍﺬﺍ ﺍﳊﻜﻢ ﻟﻴﺴﺖ ﺍﳉﻬﺔ ﺍﳊﺎﻛﻤﺔ ﻟﻠﺤﻜﻢ ﺍﻟـﺸ‪‬ﺮﻋ ‪‬ﻲ‪ .‬ﻓـﺎﳊﻜﻢ‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺣﺘ‪‬ـﻰ ﻳﻜـﻮﻥ‬
‫ﺍﻟﺸ‪‬ﺮﻋ ‪‬ﻲ ﻳﻜﺘﺴﺐ ﻗﻮ‪‬ﺗﻪ ﻷﻧ‪‬ﻪ ﺻﺎﺩﺭ ﳑ‪‬ﻦ ﻟﻪ ﺍﳊ ‪‬ﻖ ﰲ ﺇﺻﺪﺍﺭ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﻫﻮ ﺭ ‪‬‬
‫ﺷﺮﻋ‪‬ﻴﹰﺎ ﻻ ﺑ ‪‬ﺪ ﺃﻥ ﻳﻜﻮﻥ ﺗﻜﻴﻴﻔﻪ ﺷﺮﻋ‪‬ﻴﹰﺎ ﻭﺇ ﹼﻻ ﻻ‪ .‬ﻭﺍﳊﻜﻢ ﺍﻟﺼ‪‬ﺎﺩﺭ ﻋﻦ ﺍﻟﱪﳌﺎﻥ ﻳﻜﺘﺴﺐ ﻗﻮ‪‬ﺗﻪ ﻣـﻦ ﻣﺎﻟـﻚ‬
‫ﺍﻟﺴ‪‬ﻴﺎﺩﺓ ﰲ ﺍﻟﻨ‪‬ﻈﺎﻡ ﺍﻟﺪ‪‬ﳝﻘﺮﺍﻃﻲ‪ ،‬ﻓﻘﺪ ﻳﻜﻮﻥ ﺍﻟﺸ‪‬ﻌﺐ ﻓﻘﻂ ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺸ‪‬ﻌﺐ ﻭﺍﳌﻠـﻚ ﻣﻌـﻪ ﺃﻭ ﺍﻷﻣـﲑ‬
‫ﻱ ﻃـﺎﻏﻮﰐﹼ‪،‬‬‫ﻭﻫﻜﺬﺍ‪ ،‬ﻓﻠﻮ ﺻﺪﺭ ﻗﺎﻧﻮﻥ ﻣﻨﻊ ﺍﳋﻤﺮ ﻣﻦ ﺍﻟﱪﳌﺎﻥ ﻓﻬﻮ ﻗﺎﻧﻮﻥ ﺗﻜﻴﻴﻔﻪ ﺍﻟﺸ‪‬ﺮﻋ ‪‬ﻲ ﻫﻮ ﻗﺎﻧﻮﻥ ﻛﻔﺮ ‪‬‬
‫ﻭﺇﺫﺍ ﻗﺎﻝ ﺍﳊﺎﻛﻢ ﳓﻦ ﺣﺮ‪‬ﻣﻨﺎ ﺍﳋﻤﺮ ﻷ ﹼﻥ ﺍﷲ ﺃﻣﺮﻧﺎ ‪‬ﺬﺍ ﻟﻜﺎﻥ ﻗﺎﻧﻮﻧﹰﺎ ﻣﺴﻠﻤﹰﺎ‪ .‬ﻭﻟﻠﺘ‪‬ﻤﺜﻴﻞ ﻧﻘﻮﻝ ‪ :‬ﻣﺎ ﺍﻟﻔـﺮﻕ‬
‫ﺑﲔ ﺍﻟﻨ‪‬ﻜﺎﺡ ﻭﺍﻟﺴ‪‬ﻔﺎﺡ ﻣﻦ ﻭﺟﻬﺔ ﺷﺮﻋﻴ‪‬ﺔ ﻣﻊ ﺃﻧ‪‬ﻬﻤﺎ ﻳﻌﺒ‪‬ﺮﺍﻥ ﻋﻦ ﺣﻘﻴﻘﺔ ﻭﺍﺣﺪﺓ؟ ﺍﻟﻨ‪‬ﻜﺎﺡ ﺟﺎﺋﺰ ﻷﻧ‪‬ﻪ ﺑﻜﻠﻤـﺔ‬
‫ﺍﷲ ‪ -‬ﻛﻤﺎ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪)) :‬ﻭﺍﺳﺘﺤﻠﻠﺘﻢ ﻓﺮﻭﺟﻬ ‪‬ﻦ ﺑﻜﻠﻤﺔ ﺍﷲ(( ﻭﻛﻠﻤﺔ ﺍﷲ ﻫﻨـﺎ‬
‫ﻣﻌﻨﺎﻫﺎ ﺣ‪‬ﻜﻤﻪ ﻭﻟﻴﺲ ﺍﻟﻌﻘﺪ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﺒﻌﺾ ‪ ،-‬ﻭﺍﻟﺴ‪‬ﻔﺎﺡ ﹼﰎ ﺑﻜﻠﻤﺔ ﺃﺧﺮﻯ ﻏﲑ ﻛﻠﻤﺔ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻜﺎﻥ‬
‫ﺣﺮﺍﻣﹰﺎ ﻭﺇﲦﹰﺎ‪.‬‬
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‫ﻓﺎﻟﻘﺎﻧﻮﻥ ﺍﻟﺼ‪‬ﺎﺩﺭ ﻣﻦ ﺍﻟﱪﳌﺎﻥ ﻣﺼﺪﺭ ﺑﻜﻠﻤﺔ‪ :‬ﺑﺎﺳﻢ ﺍﻟﺸ‪‬ﻌﺐ‪ ،‬ﺃﻭ ﻗﺮ‪‬ﺭ ﻣﻨﺪﻭﺑﻮ ﺍﻟﱪﳌﺎﻥ‪ ،‬ﻓﻬﻮ ﻗﺎﻧﻮﻥ ﻃـﺎﻏﻮ ﹼ‬
‫ﺍﻛﺘﺴﺐ ﻗﻮ‪‬ﺗﻪ ﻣﻦ ﺇﻟﻪ ﺑﺎﻃﻞ‪.‬‬
‫ﺃﻣ‪‬ﺎ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻹﺳﻼﻣ ‪‬ﻲ ﻓﻬﻮ ﺍﳌﺼﺪﺭ ﺑﻜﻠﻤﺔ ﺑﺎﺳﻢ ﺍﷲ‪ .‬ﻓﺎﻟﺬﻳﻦ ﻳﺒﺤﺜﻮﻥ ﻋﻦ ﲢﻜﻴﻢ ﺍﻟﺸ‪‬ﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ﻋـﻦ‬
‫ﻃﺮﻳﻖ ﺍﻟﱪﳌﺎﻥ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺮﺍﺟﻌﻮﺍ ﺃﺭﻛﺎﻥ ﺍﳊﻜﻢ ﺍﻟﺸ‪‬ﺮﻋﻲ‪ ،‬ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﺇﺳﻼﻣ‪‬ﻴﺎﹰ‪ ،‬ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﺍﳊﻜـﻢ‬
‫ﻃﺎﻏﻮﺗ‪‬ﻴﹰﺎ ﻛﺎﻓﺮﺍﹰ؟‪ ) .‬ﻣﻘﺎﻻﺕ ﺑﲔ ﻣﻨﻬﺠﲔ (‬
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‫ﺷﺒﻬﺔ ﻭﺭﺩﻫﺎ‬
‫ﻳﺘ‪‬ﻬﻤﻨﺎ ﺧﺼﻮﻣﻨﺎ ﺃﻧ‪‬ﻨﺎ ﺃﺻﺤﺎﺏ ﺃﻭﻫﺎﻡ ﻭﺃﺣﻼﻡ‪ ،‬ﻭﺃﻧ‪‬ﻨﺎ ﺣﲔ ﻧﺘﺤﺪ‪‬ﺙ ﻋﻦ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ ﺍﻟﻘﺎﺩﻣﺔ‪ ،‬ﻭﺃﻧ‪‬ﻬﺎ ﺩﻭﻟﺔ‬
‫ﻫﺠﺮﺓ ﻭﻋﺰ‪‬ﺓ ﺃﻧ‪‬ﻨﺎ ﻧﺘﺤﺪ‪‬ﺙ ﻋﻦ ﺃﺿﻐﺎﺙ ﺃﺣﻼﻡ‪ ،‬ﻟﻜﻨ‪‬ﻨﺎ ﺑﻔﻀﻞ ﺍﷲ ﺗﻌﺎﱃ ﳓﻦ ﺍﻷﻗﺪﺭ ﻋﻠﻰ ﻓﻬﻢ ﺳﻨ‪‬ﺔ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﰲ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﺃﺗﻌﺒﺘﻬﻢ ﺭﻗﺎ‪‬ﻢ ﻭﻫﻲ ﺗﻨﻈﺮ ﺇﱃ ﺣﻀﺎﺭﺓ ﺍﻟﻜﻔﺮ ﺑﺎﻧﺒﻬﺎﺭ ﻭﺍ‪‬ﺰﺍﻡ ﻫﻢ ﺍﻟﺬﻳﻦ ﻻ ﻳﻔﻬﻤﻮﻥ ﺳﻨ‪‬ﺔ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﳊﻀﺎﺭﺍﺕ ﻭﺳﻘﻮﻃﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﺴﺘﺸﺮﻑ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﺬﻱ ﻧﺮﺗﻘﺒﻪ ﳍﺬﻩ ﺍﻟﺘ‪‬ﺮﻛﻴﺒﺔ ﳊﻀﺎﺭﺓ‬
‫ﺍﻟﺸ‪‬ﻴﻄﺎﻥ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﻣﻌﻄﻴﺎﺕ ﺃﻭﻟﻴ‪‬ﺔ‪ ،‬ﻭﺣﺘ‪‬ﻰ ﳓﻀ‪‬ﺮ ﺃﻧﻔﺴﻨﺎ ﳍﺬﺍ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻓﺈ ﹼﻥ ﻫﺬﻩ ﺍﳌﻌﻄﻴﺎﺕ ﺍﳊﻘﻴﻘﻴ‪‬ـﺔ‬
‫ﺗﻘﻮﻝ ﻟﻨﺎ ﺍﻟﺘ‪‬ﺎﱄ‪:‬‬
‫ﻚ ﺍﻵﻥ ﳝﺜﹼﻞ ﻗﺮﻳﺔ ﺻـﻐﲑﺓ‪ ،‬ﻋﺎﺻـﻤﺘﻬﺎ ﺣـﻀﺎﺭﺓ‬ ‫ﻱ ﺩﻭﻟﺔ ﺗﻜﻤﻦ ﰲ ﻣﺮﻛﺰﻳ‪‬ﺘﻬﺎ‪ ،‬ﻭﺍﻟﻌﺎﱂ ﺑﻼ ﺷ ‪‬‬ ‫ﺃ ‪ -‬ﻗﻮ‪‬ﺓ ﺃ ‪‬‬
‫ﺍﻟﺸ‪‬ﻴﻄﺎﻥ ﰲ ﺍﻟﻐﺮﺏ‪ ،‬ﻭﻋﻠﻰ ﺍﳋﺼﻮﺹ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻫﻲ ﺃﻣﺮﻳﻜﺎ‪ ،‬ﻭﺍﺳﺘﻨﺎﺩ ﻛﺎﻓﹼﺔ ﺍﻟﻮﻻﻳﺎﺕ ﰲ ﺍﻟﻌﺎﱂ ﻗﺎﺋﻢ‬
‫ﻋﻠﻰ ﺍﳌﺮﻛﺰ‪ ،‬ﻣﻨﻪ ﻳﺴﺘﻤ ‪‬ﺪ ﻗﻮ‪‬ﺗﺔ‪ ،‬ﻭﻣﻨﻪ ﻳﻜﺘﺴﺐ ﻫﻴﺒﺘﻪ‪ ،‬ﻣﻊ ﺍﻟﺘ‪‬ﻨﺒﻴﻪ ﺃ ﹼﻥ ﺑﻌﺾ ﺃﻃﺮﺍﻑ ﻫﺬﻩ ﺍﻟﺪ‪‬ﻭﻟﺔ ﺍﻟﻌﺎﳌﻴ‪‬ﺔ ﻫﻲ‬
‫ﺿﻌﻴﻔﺔ ﺍﻟﺼ‪‬ﻠﺔ ‪‬ﺬﺍ ﺍﳌﺮﻛﺰ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﻀ‪‬ﻌﻒ ﺗﻜﺘﺴﺐ ﺣﺮﻛﺎﺕ ﺍﳉﻬﺎﺩ ﻣﻮﺍﻗﻌﻬﺎ ﻭﲢـﺎﻓﻆ ﻋﻠـﻰ‬
‫ﻧﻔﺴﻬﺎ ﻣﻦ ﺍﻻﻧﺘﻬﺎﺀ ﻭﺍﻟﺘ‪‬ﻼﺷﻲ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺒﺆﺭ ﺍﻟﻀ‪‬ﻌﻴﻔﺔ ﲤ ‪‬ﺪ ﻫﺬﻩ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﻬﻤ‪‬ﺔ ﻋﺼﺎﺭﺓ ﺍﳊ ‪‬ﻖ ﺑﺒﻘﺎﺀ ﺻـﻮﺕ‬
‫ﺍﻹﺳﻼﻡ ﻭﺍﻟﺘ‪‬ﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ ﻣﺪﻭ‪‬ﻳﹰﺎ ﻭﺣﺎﺿﺮﹰﺍ ﰲ ﻧﻔﻮﺱ ﻣﺎﺩ‪‬ﺓ ﺍﳉﻬﺎﺩ ﻭﻫﻢ ﺍﻟﺸ‪‬ﻌﻮﺏ‪ ،‬ﻫﺬﺍ ﺍﳌﺮﻛـﺰ ﺍﻟﻌـﺎﳌ ‪‬ﻲ‬

‫‪٢٢٧‬‬
‫‪٢٢٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻋﻮﺍﻣﻞ ﺍﻟﻔﻨﺎﺀ ﺍﳊﻀﺎﺭﻱ ﻗﺎﺋﻤﺔ ﻓﻴﻪ ﻭﺑﻘﻮ‪‬ﺓ‪ ،‬ﻭﺣﺪﻳﺚ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﺳﺒﺐ ﺍﻟﻔﻨﺎﺀ ﺍﳊﻀﺎﺭﻱ ﻫﻮ ﺑـﺴﺒﺐ ﻣـﺎ‬
‫ﺑﺎﻷﻧﻔﺲ ﻣﻦ ﻓﺴﺎﺩ ﻋﻘﺪﻱ‪ ،‬ﻭﺍ‪‬ﻴﺎﺭ ﺧﻠﻘﻲ‪ ،‬ﻭﻣﻈﺎﱂ ﺍﺟﺘﻤﺎﻋﻴ‪‬ﺔ‪ ،‬ﻭﻫﻮ ﻧﻔﺲ ﺻﺮﺧﺎﺕ ﺍﻟﻌﻘـﻼﺀ ﰲ ﻫـﺬﻩ‬
‫ﺍﳊﻀﺎﺭﺓ ﻛ "ﺗﻮﻳﻨﱯ" ﺣﲔ ﻳﺼﺮﺥ ﰲ ﺑﲏ ﻗﻮﻣﻪ ﺃ ﹼﻥ ﳎﺘﻤﻌﺎ‪‬ﻢ ﺇﱃ ﺯﻭﺍﻝ‪ ،‬ﻭﻻ ﺑ ‪‬ﺪ ﻣﻦ ﺍﻟﺘ‪‬ﻨﺒﻴﻪ ﺇﱃ ﻧﻘﻄﺔ ﻣﻬﻤ‪‬ﺔ‬
‫‪‬ﺎ ﺗﻔﺘﺮﻕ ﻫﺬﻩ ﺍﳊﻀﺎﺭﺓ ﰲ ﻫﺬﺍ ﺍﻟﺰ‪‬ﻣﺎﻥ ﻋﻦ ﺑﻘﻴﺔ ﺍﳊﻀﺎﺭﺍﺕ ﻭﻫﻲ ﺗﺴﺎﺭﻉ ﺍﻟﺪ‪‬ﻭﺭﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﺍﳌﺒﺘـﺪﺃ‬
‫ﺇﱃ ﺍﻟﺴ‪‬ﻘﻮﻁ ‪ -‬ﻭﻫﻮ ﺩﺍﺧﻞ ﰲ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺘﺴﺎﺭﻉ ﺍﻟﺰ‪‬ﻣﻦ ‪ -‬ﻓﻤﺎ ﻛﺎﻥ ﳛﺘﺎﺝ‬
‫ﻣﻦ ﺍﻟﻮﺟﻬﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺇﱃ ﺳﻨ‪‬ﺔ ﺻﺎﺭ ﳛﺘﺎﺝ ﺇﱃ ﺃﻗ ﹼﻞ ﻣﻨﻬﺎ ﺑﻜﺜﲑ‪ ،‬ﻭﻫﺬﺍ ﺳﺒﺐ ﺍﻛﺘﺸﺎﻑ ﺍﻟﺴ‪‬ﻨﻦ ﺍﻟﻜﻮﻧﻴ‪‬ـﺔ‬
‫ﺍﻟﱵ ﺃﻋﺎﻧﺖ ﺣﺮﻛﺔ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺟﻌﻠﺖ ﲢﻘﻴﻖ ﺇﺭﺍﺩﺍﺕ ﻗﻠﺒﻪ ﳑﻜﻨﺔ ﺍﳊﺼﻮﻝ ﻭﺑﺴﺮﻋﺔ ﻓﺎﺋﻘﺔ‪ ،‬ﹼﰒ ﻟﻌـ ﹼﻞ ﻫـﺬﺍ‬
‫ﻗﺮﻳﺐ ﺍﻟﺸ‪‬ﺒﻪ ﺑﺄﺧﺒﺎﺭ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﻋﻼﻣﺎﺕ ﺍﻟﺴ‪‬ﺎﻋﺔ ﺃﻧ‪‬ﻬﺎ ﰲ ﺁﺧﺮ ﺍﻟﺰ‪‬ﻣﺎﻥ ﺗﺘﺴﺎﺭﻉ‬
‫ﻛﺤﺒ‪‬ﺎﺕ ﺍﻟﻌﻘﺪ ﻣﻨﻔﻠﺘﺔ ﻣﻦ ﻋﻘﺎﳍﺎ ﻭﺣﺒﻠﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﻳﻔﻴﺪﻧﺎ ﻫﺎﻫﻨﺎ ﺃ ﹼﻥ ﺍﻟﺴ‪‬ﻘﻮﻁ ﺳﻴﻜﻮﻥ ﻣﻔﺎﺟﺌﹰﺎ ﺣﺘ‪‬ﻰ ﻷﻛﺜـﺮ‬
‫ﺍﻟﻨ‪‬ﺎﺱ ﺇﺳﺎﺀﺓ ﻇ ‪‬ﻦ ‪‬ﺬﻩ ﺍﳊﻀﺎﺭﺓ‪} ،‬ﻓﺄﺗﺎﻫﻢ ﺍﷲ ﻣﻦ ﺣﻴﺚ ﱂ ﳛﺘﺴﺒﻮﺍ{ ﻭﻟﻌ ﹼﻞ ﺍﻧﻔﺠﺎﺭ ﺃﻭﻛﻼﻫﻮﻣﺎ ﻛﺸﻒ ﻟﻨﺎ‬
‫ﺷﻴﺌﹰﺎ ﻋﻦ ﺍﻟﺘﻴ‪‬ﺎﺭﺍﺕ ﺍﳋﻔﻴ‪‬ﺔ ﺍﳌﺘﻨﺎﻣﻴﺔ ﰲ ﺩﺍﺧﻞ ﻫﺬﻩ ﺍ‪‬ﺘﻤﻌﺎﺕ‪ ،‬ﻭﺍﻟﱵ ﺳﺘﻜﻮﻥ ﻫﻲ ﺍﻟﺒﺪﺍﺋﻞ ﺍﳊﻘﻴﻘﻴ‪‬ـﺔ ﳍـﺬﻩ‬
‫ﺼﺎﺭﻣﺔ‪ ،‬ﻷ ﹼﻥ ﺍﻟﺮ‪‬ﻭﺍﺑﻂ ﺑﲔ ﺍﳌﺮﻛﺰ ﻭﻏﲑﻩ ﺗﺘﺰﺍﻳﺪ ﺿﻌﻔﹰﺎ ﻭﻫﺸﺎﺷﺔ‪ ،‬ﻭﻗﺒﻞ ﺍﻧﻔﺠﺎﺭ ﺃﻭﻛﻼﻫﻮﻣﺎ ﻣـﺎ‬
‫ﺍﳌﺮﻛﺰﻳ‪‬ﺔ ﺍﻟ ‪‬‬
‫ﺣﺼﻞ ﰲ ﻟﻮﺱ ﺃﳒﻠﻮﺱ ﻣﻦ ﺛﻮﺭﺓ ﻓﺠ‪‬ﺮﻫﺎ ﺍﻟﺮ‪‬ﺟﻞ ﺍﻷﺳﻮﺩ ﺿ ‪‬ﺪ ﺍﻟﻈﹼﻠﻢ ﻭﺍﻟﻘﻬﺮ ﺍﳌﻔﺮﻭﺽ ﻋﻠﻴـﻪ ﰲ ﳎﺘﻤﻌـﻪ‬
‫ﻭﺃﻫﻞ ﺑﻠﺪﻩ‪ ،‬ﺃﻣ‪‬ﺎ ﰲ ﺃﻭﺭﻭﺑﺎ ﻓﺎﻟﻜﻼﻡ ﻋﻠﻴﻬﺎ ﻻ ﲢﺘﻤﻠﻪ ﻫﺬﻩ ﺍﻟﻮﺭﻗﺎﺕ ﻣﻦ ﻛﺸﻒ ﻫﺬﻩ ﺍﻟ‪‬ﺘﻴ‪‬ـﺎﺭﺍﺕ ﺍﳋﻔﻴ‪‬ـﺔ‪،‬‬
‫ﲏ ﻭﺍﻟﻌﺮﻗ ‪‬ﻲ ﻗﺪ ﺃﻭﺟﺪﺕ ﳍـﺎ ﻣﻘﺎﻋـﺪ ﰲ ﺩﺍﺧـﻞ ﺍﻟـﺴ‪‬ﻠﻄﺎﺕ‬ ‫ﻭﻳﻜﻔﻲ ﺃﻥ ﻧﻌﻠﻢ ﺃ ﹼﻥ ﺗﻴ‪‬ﺎﺭﺍﺕ ﺍﻟﺘ‪‬ﻌﺼ‪‬ﺐ ﺍﻟﺪ‪‬ﻳ ‪‬‬
‫ﺍﻟﺘ‪‬ﺸﺮﻳﻌﻴ‪‬ﺔ ﰲ ﺍﻟﱪﳌﺎﻥ ﻭﻏﲑﻩ‪ ،‬ﺑﻞ ﺇ ﹼﻥ ﺑﻌﻀﻬﺎ ﻗﺪ ﺻﺎﺭ ﺃﻣﻞ ﻭﺻﻮﻟﻪ ﺇﱃ ﺍﳊﻜﻢ ﻭﺷﻴﻚ ﺍﻟﻮﻗﻮﻉ‪.‬‬
‫ﺏ ‪ -‬ﻋﻨﺪ ﺳﻘﻮﻁ ﻫﺬﻩ ﺍﻟﺪ‪‬ﻭﻝ ﻣﻦ ﻣﺮﻛﺰ ﻭﻭﻻﻳﺎﺕ ﻣﺎ ﻫﻮ ﺍﻟﺒﺪﻳﻞ؟ ﻭﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺍﻷﻭﻫﺎﻡ ﻭﺍﻷﺣﻼﻡ ﻧﻘﻮﻝ ﻟﻦ‬
‫ﺗﺴﻘﻂ ﻭﻻﻳﺔ ﻛﺎﻣﻠﺔ ﺑﻴﺪ ﺑﺪﻳﻞ ﻭﺍﺣﺪ ﺳﻮﺍ ًﺀ ﻛﺎﻥ ﺇﺳﻼﻣ ‪‬ﻲ ﺃﻭ ﻛﻔﺮﻱ‪ ،‬ﻓﺎﻟﺒﺪﻳﻞ ﻫﻮ ﺍﻟﺘ‪‬ﻮﺣ‪‬ﺶ‪ ،‬ﻭﺳﺒﺐ ﻫـﺬﺍ‬
‫ﺍﳉﺰﻡ ﺃﻧ‪‬ﻪ ﻻ ﻳﻮﺟﺪ ﲡﻤ‪‬ﻊ ﻭﺍﺣﺪ ﻗﺎﺩﺭ ﺃﻥ ﳛﺘﻮﻱ ﻫﺬﻩ ﺍﻟﺜﹼﻤﺮﺓ ﺍﻟﻨ‪‬ﺎﺿﺠﺔ ﺇﱃ ﺟﺮﻳﻨﻪ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻳﺘـﺼﻮ‪‬ﺭﻭﻥ ﺃ ﹼﻥ‬
‫ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻟﺒﺪﻳﻞ ﺍﻟﻮﺣﻴﺪ ﳍﺬﻩ ﺍﳊﻀﺎﺭﺓ ﺍﻟﺸ‪‬ﻴﻄﺎﻧﻴ‪‬ﺔ‪ ،‬ﻫﻢ ﻭﺍﳘﻮﻥ‪ ،‬ﻭﺳﺒﺐ ﻭﳘﻬﻢ ﻷﻧ‪‬ﻪ ﻻ ﻳﻮﺟﺪ ﻣﻘﺪ‪‬ﻣـﺔ‬
‫ﻣﻮﺿﻮﻋﻴ‪‬ﺔ ﳍﺬﺍ ﺍﻷﻣﻞ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﺣﺪﻳﺜﹰﺎ ﻋﻦ ﺍﻹﺳﻼﻡ ﻭﻗﺪﺭﺗﻪ‪ ،‬ﻭﻟﻜﻨ‪‬ﻪ ﺣﺪﻳﺚ ﻋﻦ ﺍﳌﺴﻠﻤﲔ ﻭﻋﺠـﺰﻫﻢ‪،‬‬
‫ﻭﺣﺘ‪‬ﻰ ﺗﻜﻮﻥ ﺍﻟﺼ‪‬ﻮﺭﺓ ﺃﻗﺮﺏ ﺇﱃ ﺍﻷﺫﻫﺎﻥ ﻓﺒﲔ ﻳﺪﻱ ﺍﻟﺒﺎﺣﺚ ﻋﺪ‪‬ﺓ ﺃﻣﺜﻠﺔ ﺗﺒﻴ‪‬ﻦ ﻟﻨﺎ ﻋﺠﺰ ﺍﳊﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ‬
‫ﻋﻦ ﺗﻠﻘﹼﻲ ﺍﻟﺜﹼﻤﺮﺓ ﻭﻫﻲ ﺳﺎﻗﻄﺔ ﺳﻘﻮﻃﹰﺎ ﺣ ‪‬ﺮﺍﹰ ﻋﻼﻭﺓ ﻋﻠﻰ ﻋﺠﺰﻫﻢ ﻣﻦ ﻗﻄﻔﻬﺎ ﺑﺄﻧﻔـﺴﻬﻢ‪ ،‬ﻫـﺬﻩ ﺍﻷﻣﺜﻠـﺔ‪:‬‬
‫ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﻭﺍﻟﻮﻻﻳﺎﺕ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ﺍﳋﺎﺭﺟﺔ ﻣﻦ ﺍﳊﻜﻢ ﺍﻟﺮ‪‬ﻭﺳ ‪‬ﻲ‪ .‬ﺃﻣ‪‬ﺎ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪ :‬ﻗﺪ ﺷﺎﺭﻛﺖ ﺍﳊﺮﻛـﺎﺕ‬
‫ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ﰲ ﺳﻘﻮﻃﻬﺎ‪ ،‬ﻭﻗﺪ ﺳﻘﻄﺖ‪ ،‬ﻟﻜﻦ ﻫﻞ ﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻭﻋﻠﻰ ﺍﳋﺼﻮﺹ ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﳉﻤﺎﻋـﺔ‬
‫ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﳌﻘﺪ‪‬ﻣﺎﺕ ﻣﺎ ﻳﺆﻫ‪‬ﻠﻬﻢ ﻟﻮﺭﺍﺛﺔ ﻫﺬﻩ ﺍﻟﺜﹼﻤﺮﺓ‪ ..‬ﺍﻟﻨ‪‬ﻈﺮﺓ ﺗﻜﻔﻲ ﺍﳉﻮﺍﺏ‪.‬‬
‫ﺍﻟﻮﻻﻳﺎﺕ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ﺍﳋﺎﺭﺟﺔ ﻣﻦ ﺍﳊﻜﻢ ﺍﻟﺮ‪‬ﻭﺳ ‪‬ﻲ‪ :‬ﻓﻘﺪ ﺳﻘﻄﺖ ﻣﺮﻛﺰﻳ‪‬ﺔ ﺍﳊﻀﺎﺭﺓ ﺍﻟـﺸ‪‬ﻴﻮﻋﻴ‪‬ﺔ ﻭﺗﻨـﺎﺛﺮﺕ‬
‫ﺣﺒ‪‬ﺎ‪‬ﺎ‪ ،‬ﻓﻬﻞ ﻳﻮﺟﺪ ﺣﺒ‪‬ﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﻫﺬﻩ ﺍﻟﺜﹼﻤﺎﺭ ﻭﻗﻌﺖ ﺑﻴﺪ ﺍﳌﺴﻠﻤﲔ؟ ﺍﻟﻠﻬ ‪‬ﻢ ﺇ ﹼﻻ ﻃﺎﺟﻜـﺴﺘﺎﻥ‪ ،‬ﻭﻟﻜـ ‪‬ﻦ‬
‫ﺍﻟﻔﺮﺣﺔ ﱂ ﺗﺘ ‪‬ﻢ‪.‬‬

‫‪٢٢٨‬‬
 ‫‪٢٢٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻱ ﺣﻠﻘﺔ ﻣﻦ ﺣﻠﻘﺎﺕ ﺍﻟﺮﺩ‪‬ﺓ ﰲ ﺍﻟﻌﺎﱂ‪ ،‬ﻓﻬﻞ ﻳﻮﺟﺪ ﻋﻨﺪ ﺍﳊﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ‬

‫ﻭﰲ ﻫﺬﻩ ﺍﻟﻠﺤﻈﺔ ﻟﻮ ﺳﻘﻄﺖ ﺃ ‪‬‬
‫ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺗﻠﻘﹼﻲ ﺍﻟﺴ‪‬ﺎﻗﻂ ﻟﻴﻜﻮﻥ ﻭﺍﺭﺛﹰﺎ ﻟﻪ؟‪ ،‬ﻭﻫﻞ ﲤﻠﻚ ﻫﺬﻩ ﺍﳊﺮﻛﺎﺕ ﺍﳌﻘـﺪ‪‬ﻣﺎﺕ ﺍﳌﻮﺿـﻮﻋﻴ‪‬ﺔ ﳍـﺬﻩ‬
‫ﺍﻟﻮﺭﺍﺛﺔ؟‪.‬‬
‫ﻟﻮ ﺗﺼﻮ‪‬ﺭﻧﺎ ﻫﺬﻩ ﺍﻟﻠﺤﻈﺔ ﺃ ﹼﻥ ﺍﳌﻤﻠﻜﺔ ﺍﻟﺴ‪‬ﻌﻮﺩﻳ‪‬ﺔ ﺿﻌﻔﺖ ﻣﺮﻛﺰﻳ‪‬ﺘﻬﺎ ﺍﻵﻥ ﻭﺍﻧﺘﻬﻰ ﺣﻜﻢ ﺁﻝ ﺳﻌﻮﺩ ﺍﳌﺮﺗﺪ‪‬ﻳﻦ‪،‬‬
‫ﻓﻜﻴﻒ ﻫﻮ ﺍﻟﺘ‪‬ﺼﻮ‪‬ﺭ ﺍﳌﻮﺿﻮﻋ ‪‬ﻲ ﳍﺬﺍ ﺍﻹﺭﺙ؟ ﺍﳉﻮﺍﺏ‪ :‬ﺑﻜ ﹼﻞ ﻭﺿﻮﺡ ﻟﻦ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻮﺍﺭﺛﲔ ﺃﺣﺪ ﻳـﺴﻤ‪‬ﻰ‬
‫)ﺍﻟﻮﺍﺭﺙ ﺍﻹﺳﻼﻣﻲ( ﺑﻞ ﺳﺘﻜﻮﻥ ﺑﺪﺍﺋﻞ ﺟﺎﻫﻠﻴ‪‬ﺔ ﺟﺪﻳﺪﺓ‪ ،‬ﻛﻤﺎ ﻫﻲ ﺍﻟﺒﺪﺍﺋﻞ ﺍﳊﺎﺻﻠﺔ ﰲ ﺍﻟـﺼ‪‬ﻮﻣﺎﻝ ﺣـﲔ‬
‫ﺳﻘﻮﻁ ﺍﻟﺪ‪‬ﻭﻟﺔ‪.‬‬
‫ﻭﺃﻧﺎ ﺿﺮﺑﺖ ﻣﺜﺎ ﹰﻻ ﺑﺎﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴ‪‬ﺔ ﻛﻮﻥ ﺍﻟﻌﻠﻤﻨﺔ ﻓﻴﻬﺎ ﺇﱃ ﺍﻵﻥ ﱂ ﺗﺼﻞ ﺇﱃ ﺃﻫﺪﺍﻓﻬﺎ ﰲ ﺩﺍﺧﻞ ﺍﻟـﺸ‪‬ﻌﻮﺏ‪،‬‬
‫ﻼ ﺑﺘﻮﻧﺲ ﻓﺎﻟـﺼ‪‬ﻮﺭﺓ‬
‫ﻣﻊ ﻭﺟﻮﺩ ﻣﻘﺪ‪‬ﻣﺎﺕ ﺟﺎﻫﻠﻴ‪‬ﺔ ﺧﺎﺩﻣﺔ ﳋﺼﻮﻣﻨﺎ ﻣﺜﻞ ﺍﻟﻘﺒﻠﻴ‪‬ﺔ ﻭﻏﲑﳘﺎ‪ ،‬ﺃﻣ‪‬ﺎ ﺇﻥ ﺿﺮﺑﺖ ﻣﺜ ﹰ‬
‫ﻗﺎﲤﺔ ﻭﻻ ﺷﻚ‪ ،‬ﻛﻮﻥ ﻋﺮﻯ ﺍﻹﺳﻼﻡ ﻗﺪ ﻫ‪‬ﺪﻣﺖ ﻣﻦ ﺃﺻﻮﳍﺎ ﰲ ﺍﻟﺸ‪‬ﻌﻮﺏ ﻋﻼﻭﺓ ﻋﻠﻰ ﺍﳊﻜﻢ ﻭﺍﻟﻘﻀﺎﺀ‪.‬‬
‫ﻭﺑﻨﻈﺮﺓ ﻣﻮﺿﻮﻋﻴ‪‬ﺔ ﻧﻘﻮﻝ‪ :‬ﺍﳊﻠﻘﺔ ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﱵ ﲤﻠﻚ ﻣﻌﻄﻴﺎﺕ ﺍﻟﻘﻮﻝ‪ :‬ﺃ ﹼﻥ ﺍﻹﺳﻼﻣﻴﲔ ﻫﻢ ﺳﻴﻜﻮﻧﻮﻥ ﻭﺭ‪‬ﺍﺛﹰﺎ‬
‫ﰲ ﻫﺬﺍ ﺍﻟﺘ‪‬ﺸﺘ‪‬ﺖ ‪ -‬ﻟﻮ ﻭﻗﻊ ‪ -‬ﻫﻢ ﺍﳉﻤﺎﻋﺔ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ﺍﳌﺴﻠﹼﺤﺔ ﰲ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﻓﻠﻮ ﺳﻘﻄﺖ ﺍﳊﻠﻘﺔ ﺍﳌﺮﺗـﺪ‪‬ﺓ ﰲ‬
‫ﺍﳉﺰﺍﺋﺮ ﺳﻴﻜﻮﻥ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻭﺑﻜ ﹼﻞ ﺛﻘﺔ ﺍﻟﻮﺭﺍﺛﺔ ﳍﺬﻩ ﺍﳉﻤﺎﻋﺔ ﺍﳌﻨﺼﻮﺭﺓ‪ ،‬ﻷﻧ‪‬ﻬﺎ ﲤﻠﻚ ﻣﻌﻄﻴـﺎﺕ ﺍﻟﻮﺭﺍﺛـﺔ‪،‬‬
‫ﻱ‪ .‬ﻛﺘﺎﺏ ﻳﻬﺪﻱ ﻭﺳﻴﻒ ﳛﻤﻲ‪..‬‬ ‫ﻭﺃﳘﹼﻬﺎ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼ‪‬ﺤﻴﺤﺔ ﻭﺍﻟﺴ‪‬ﻴﻒ ﺍﳊﺪﻳﺪ ‪‬‬
‫ﺟ ‪ -‬ﻫﺬﺍ ﺍﻟﺘ‪‬ﻮﺣ‪‬ﺶ ﺍﻟﺬﻱ ﺳﻴﻜﻮﻥ ﻭﺍﺭﺛﹰﺎ ﳍﺬﻩ ﺍﻟﻮﻻﻳﺎﺕ ﺑﻌﺪ ﺍﻧﻔﻼ‪‬ﺎ ﻣﻦ ﺍﳌﺮﻛﺰ ﻳﻮﺟﺐ ﻋﻠﻴﻨﺎ ﻋﺪ‪‬ﺓ ﺃﻣـﻮﺭ‬
‫ﺃﳘﹼﻬﺎ‪:‬‬
‫‪ - ١‬ﺑﻨﺎﺀ ﺗﻨﻈﻴﻤﺎﺕ ﻣﺴﻠﹼﺤﺔ‪ ،‬ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺍﻟﺘ‪‬ﺮﻗﹼﻲ ﻋﻦ ﻣﺮﺣﻠﺔ ﺷﻮﻛﺔ ﺍﻟﻨ‪‬ﻜﺎﻳﺔ ﺇﱃ ﺷﻮﻛﺔ ﺍﻟـﺘ‪‬ﻤﻜﲔ‪ ،‬ﻭﻫـﻲ‬
‫ﻭﺇﻥ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺘ‪‬ﻨﻈﻴﻤﺎﺕ ﲢﻤﻞ ﻣﻦ ﺍﲰﻬﺎ‪ :‬ﺍﻟﻘﻠﹼﺔ ﻭﻋﺪﻡ ﺍﻻﻧﺘﺸﺎﺭ ﺇ ﹼﻻ ﺃﻧ‪‬ﻬﺎ ﺣﺘ‪‬ﻰ ﺗﻘﻮﺩ ﻫﺬﺍ ﺍﻟﺘ‪‬ـﻮﺣ‪‬ﺶ ﹼﰒ‬
‫ﺗﻌﻴﺪ ﺻﻴﺎﻏﺘﻪ ﻣﻦ ﺟﺪﻳﺪ ﻓﺈﻧ‪‬ﻬﺎ ﲝﺎﺟﺔ ﺇﱃ ﺍﻟﺴ‪‬ﻼﺡ ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺇﺩﺍﺭﺓ ﺍﻟﺘ‪‬ﻮﺣ‪‬ﺶ‪ ،‬ﺃﻭ ﲟﻌﲎ ﺁﺧﺮ ﻋﻠـﻰ ﺇﺩﺍﺭﺓ‬
‫ﺍﻟﻔﻮﺿﻰ‪ .‬ﻭﻫﺬﻩ ﺍﻟﺘ‪‬ﻨﻈﻴﻤﺎﺕ ﻭﺇﻥ ﻛﺎﻧﺖ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﺒﻼﺩ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻟﻴﺴﺖ ﺑﻘﺎﺩﺭﺓ ﻋﻠﻰ ﲢﻘﻴﻖ ﺗﻘﺪ‪‬ﻡ‬
‫ﻧﻮﻋﻲ‪ ،‬ﺃﻭ ﺣﺘ‪‬ﻰ ﻛ ‪‬ﻤﻲ‪ ،‬ﻓﺈ ﹼﻥ ﻭﺟﻮﺩﻫﺎ ﻗﺪ ﻳﺰﺩﻫﺮ ﺑﺪﺧﻮﻝ ﻋﻮﺍﻣﻞ ﺟﺪﻳﺪﺓ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻌﺎﺩﻟﺔ ﺍﳋﺎﺳـﺮﺓ‪ ،‬ﹼﰒ‬
‫ﻂ ﺍﻟﺮ‪‬ﺋﻴﺴ ‪‬ﻲ ﰲ ﺍﻟﺪ‪‬ﻓﺎﻉ ﻋﻦ ﺇﺳﻼﻡ ﺍﻷﻣ‪‬ﺔ ﻭﺗﻮﺣﻴﺪﻫﺎ‪ ،‬ﹼﰒ ﻫﻲ ﺑﻨﻜﺎﻳﺘﻬﺎ ﺍﻟﻀ‪‬ﻌﻴﻔﺔ‬
‫ﻷ ﹼﻥ ﻫﺬﻩ ﺍﻟﺘ‪‬ﻨﻈﻴﻤﺎﺕ ﻫﻲ ﺍﳋ ﹼ‬
‫ﺗﻌﻄﻲ ﻫﺎﻣﺸﹰﺎ ﺟﺪﻳﺪﹰﺍ ﳊﺮﻛﺎﺕ ﺍﻟﺒﻼﻍ ﻭﺍﻟﺪ‪‬ﻋﻮﺓ ﰲ ﺩﺍﺧﻞ ﳎﺘﻤﻌﺎﺗﻨﺎ ﺍﳌﺘﺤﻮ‪‬ﻟﺔ‪ ،‬ﻓﺎﻧﺸﻐﺎﻝ ﺣﻜﻮﻣﺎﺕ ﺍﻟـﺮﺩ‪‬ﺓ‬
‫ﺑﺎﻷﻋﻨﻒ ﻭﻫﻢ ﺣﺮﻛﺎﺕ ﺍﳉﻬﺎﺩ ﺍﳌﻘﺎﺗﻠﺔ ﻳﺸﻐﻠﻬﻢ ﻋﻦ ﺍﻟﻮﻋ‪‬ﺎﻅ ﻭﺍﳌﺪﺭ‪‬ﺳﲔ ﻭﻣـﺸﺎﻳﺦ ﺍﻟﺘ‪‬ﺮﺑﻴـﺔ‪ ،‬ﻭﺧﻄﺒـﺎﺀ‬
‫ﻒ ﺍﻟﻀ‪‬ﺮﺭﻳﻦ‪ .‬ﻭﻫﺬﻩ ﺍﻟﺘ‪‬ﻨﻈﻴﻤﺎﺕ ﻭﺍﺟﺒﺔ ﺍﻟﻘﻴﺎﻡ ﻋﻠـﻰ ﺍﻷﻣ‪‬ـﺔ‬
‫ﻼ ﺑﺎﻟﻘﺎﻋﺪﺓ ﺍﻟﻌﻘﻠﻴ‪‬ﺔ‪ :‬ﺍﺭﺗﻜﺎﺏ ﺃﺧ ‪‬‬
‫ﺍﳌﺴﺎﺟﺪ ﻋﻤ ﹰ‬
‫ﻼ‪.‬‬
‫ﺃﺻ ﹰ‬
‫ﻼ ﺑﺎﻟﻘـﺪﺭﺓ‬
‫‪ - ٢‬ﺍﻟﺘ‪‬ﻮﺣ‪‬ﺶ ﺃﻭ ﺍﻟﻔﻮﺿﻰ ﺳﺘﻌ ‪‬ﻢ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﺧﺎﺻ‪‬ﺔ ﰲ ﺑﻼﺩﻧﺎ‪ .‬ﺃﻣ‪‬ﺎ ﺍﻟﻐﺮﺏ ﻓﻬﻢ ﻣﻮﺻﻮﻓﻮﻥ ﺃﺻ ﹰ‬
‫ﻋﻠﻰ ﻗﻴﺎﻡ ﻫﺬﻩ ﺍﻹﺩﺍﺭﺓ ﰲ ﺑﻼﺩﻫﻢ ﺗﺎﺭﳜ‪‬ﻴﹰﺎ ﻭﻫﻮ ﺍﳌﻘﺼﻮﺩ ﺑﻘﻮﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏ‪" :‬ﻭﺃﺳﺮﻋﻬﻢ ﺇﻓﺎﻗﺔ ﺑﻌـﺪ‬
‫ﻣﺼﻴﺒﺔ" ﻭﺍﳊﺪﻳﺚ ﰲ ﺻﺤﻴﺢ ﺍﳌﺴﻠﻢ‪ ..‬ﻫﺬﺍ ﺍﻟﺘﻮﺣ‪‬ﺶ ‪ -‬ﺃﻭ ﺍﻟﻔﻮﺿﻰ ‪ -‬ﺍﻟﻘﺎﺩﻡ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﺳﻴﺠﺰ‪‬ﺉ ﺍﻟﺪ‪‬ﻭﻟﺔ‬

‫‪٢٢٩‬‬
 ‫‪٢٣٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﻮﺍﺣﺪﺓ ﺇﱃ ﲡﻤ‪‬ﻌﺎﺕ ﺻﻐﲑﺓ ﲣﺘﻠﻒ ﻣﻦ ﲡﻤ‪‬ﻊ ﻵﺧﺮ ﻣﻦ ﺣﻴﺚ ﺭﺍﺑﻄﺘﻬﺎ‪ ،‬ﻓﺒﻌﻀﻬﺎ ﻗﻠﱯ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻓﻜﺮﻱ‪،‬‬
‫ﻭﺑﻌﻀﻬﺎ ﻣﺬﻫﱯ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻃﺎﺋﻔﻲ‪ ،‬ﻛﻤﺎ ﻛﻨ‪‬ﺎ ﻧﺮﻯ ﰲ ﻟﺒﻨﺎﻥ ﻭﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﺍﻟﺼ‪‬ﻮﻣﺎﻝ‪ ،‬ﻭﻛﻤﺎ ﺳﻨﺮﺍﻫﺎ ﻻﺣﻘـﹰﺎ‬
‫ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﺒﻼﺩ‪ ،‬ﺇﻣ‪‬ﺎ ﺑﺼﻮﺭﺓ ﲨﺎﻋﻴ‪‬ﺔ ﻭﻫﻮ ﺍﻷﻗﻮﻯ ﻧﻈﺮﺍﹰ‪ ،‬ﻭﺇ ‪‬ﻣﺎ ﻋﻠﻰ ﺗﺘﺎﺑﻊ ﰲ ﺳﻘﻮﻁ ﻣﺘﺘﺎﱄ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﺘ‪‬ﻮﺣ‪‬ﺶ ﻳﻮﺟﺐ ﻋﻠﻴﻨﺎ ﺗﻌﻠﹼﻢ ﻓ ‪‬ﻦ ﻭﻋﻠﻢ ﺇﺩﺍﺭﺓ ﻫﺬﺍ ﺍﻟﺘ‪‬ﻮﺣ‪‬ﺶ‪ ،‬ﻭﻫﻮ ﺳﻼﺡ ﺫﻭ ﺣﺪ‪‬ﻳﻦ ‪ -‬ﺃﻗﺼﺪ ﺍﻟﺘ‪‬ﻮﺣ‪‬ﺶ‬
‫‪ ،-‬ﺇﻣ‪‬ﺎ ﺃﻥ ﳚﺘﺜﹼﻨﺎ ﺃﻭ ﻧﻔﻴﺪ ﻣﻨﻪ‪ .‬ﻭﺇﻓﺎﺩﺗﻨﺎ ﻣﻨﻪ ﺗﻜﻮﻥ ﺑﺴﺒﺐ ﺿﻌﻒ ﺍﳌﺮﻛﺰﻳ‪‬ﺔ ﳑ‪‬ﺎ ﳚﻌـﻞ ﳊﺮﻛـﺎﺕ ﺍﳉﻬـﺎﺩ‬
‫ﻫﺎﻣﺸﹰﺎ ﻣﻦ ﺍﳊﺮﻛﺔ ﻏﲑ ﺍﳌﺮﺍﻗﺒﺔ‪ ،‬ﻣﻦ ﺗﺪﺭﻳﺐ ﻭﺇﻋﺪﺍﺩ ﻭﺗﻨﻈﻴﻢ‪ ،‬ﻛﻤﺎ ﺣﺼﻞ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﻭﻫﺎ ﻫﻨﺎ ﻻ ﺑـ ‪‬ﺪ‬
‫ﻣﻦ ﺃﻣﺮ ﻭﻫﻮ ﺍﻟﺘ‪‬ﻨﺒﻴﻪ ﻋﻠﻰ ﺿﻼﻝ ﺩﻋﻮﺓ ﺑﻌﺾ ﻗﺎﺩﺓ ﺍﳊﺮﻛﺎﺕ ﺍﳌﻬﺘﺮﺋﺔ ﺑﻮﺟﻮﺏ ﺍﳊﻔـﺎﻅ ﻋﻠـﻰ ﺍﻟﻨ‪‬ـﺴﻴﺞ‬
‫ﺍﻟﻮﻃﲏ‪ ،‬ﺃﻭ ﺍﻟﻠﺤﻤﺔ ﺍﻟﻮﻃﻨﻴ‪‬ﺔ‪ ،‬ﺃﻭ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻮﻃﻨﻴ‪‬ﺔ‪ ،‬ﻓﻌﻼﻭﺓ ﻋﻠﻰ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻴﻪ ﺷﺒﻬﺔ ﺍﻟﻮﻃﻨﻴ‪‬ﺔ ﺍﻟﻜـﺎﻓﺮﺓ‪،‬‬
‫ﻂ ﺍﻟﻄﹼﺮﻳﻘﺔ ﺍﻟﺴﻨﻨﻴ‪‬ﺔ ﻟﺴﻘﻮﻁ ﺍﳊﻀﺎﺭﺍﺕ ﻭﺑﻨﺎﺋﻬﺎ‪.‬‬‫ﺇ ﹼﻻ ﺃﻧ‪‬ﻪ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﺃﻧ‪‬ﻬﻢ ﱂ ﻳﻔﻬﻤﻮﺍ ﻗ ﹼ‬
‫ﹼﰒ ﻫﺬﺍ ﺍﻟﺘ‪‬ﻮﺣ‪‬ﺶ ﻳﻮﺟﺪ ﻟﻠﻐﺮﺑﺎﺀ ﻣﺄﻭﻯ ﻳﺴﺘﺘﺮﻭﻥ ﻓﻴﻪ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﻃﻠﺒﺎﺕ ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺑﻼﺩ ﺍﻟﻐﺮﺏ‪ ،‬ﻫـﺬﺍ ﺇﺫﺍ‬
‫ﺍﺳﺘﻄﺎﻋﺖ ﺣﺮﻛﺎﺕ ﺍﳉﻬﺎﺩ ﺃﻥ ﺗﻮﺟﺪ ﳍﺎ ﻣﻜﺎﻧﹰﺎ ﰲ ﻗﻄﻌﺔ ﺍﳉﱭ ﺍﳌﺘﻨﺎﺛﺮﺓ‪.‬‬
‫‪ - ٣‬ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺇﻋﺎﺩﺓ ﺍﻟﺘ‪‬ﺸﺘ‪‬ﺖ ﺇﱃ ﳊﻤﺔ ﺟﺪﻳﺪﺓ ﲢﻤﻞ ﺻﻮﺭﺓ ﺍﻹﺳﻼﻡ ﺍﻟﺼ‪‬ﺤﻴﺤﺔ‪ ،‬ﻭﻫـﺬﺍ ﻳـﺴﺘﺪﻋﻲ‬
‫ﻭﺟﻮﺩ ﻗﺎﺩﺓ ﳍﻢ ﺍﻟﻨ‪‬ﻈﺮ ﺍﻟﺜﹼﺎﻗﺐ ﰲ ﺍﻹﺩﺍﺭﺓ ﻭﺍﳊﺮﺏ‪ ،‬ﻭﺣﺘ‪‬ﻰ ﺃﻗﺮ‪‬ﺏ ﺍﻟﺼ‪‬ﻮﺭﺓ ﺃﻛﺜﺮ ﻓـﺈ ﹼﻥ ﺍﻟﻘـﺎﺭﺉ ﺍﻟﺒﺎﺣـﺚ‬
‫ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺴﺘﻄﻠﻊ ﺷﻴﺌﹰﺎ ﻣﺎ ﻫﻮ ﻣﻘﺒﻞ ﻣﻦ ﺧﻼﻝ ﻣﻌﺮﻓﺘﻪ ﻣﻌﺮﻓﺔ ﺣﻘﻴﻘﻴ‪‬ﺔ ﻟﻮﺍﻗﻊ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳـﻼﻣ ‪‬ﻲ ﻗﺒـﻞ‬
‫ﺍﳊﺮﻭﺏ ﺍﻟﺼ‪‬ﻠﻴﺒﻴ‪‬ﺔ ﻭﺧﻼﳍﺎ ﻭﺑﻌﺪﻫﺎ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﻗﺪ ﻳﻌﻴﺪ ﺍﻟﺘ‪‬ﺎﺭﻳﺦ ﻧﻔﺴﻪ ﺇﺫﺍ ﻭ‪‬ﺟﺪﺕ ﻧﻔﺲ ﺍﳌﻌﻄﻴﺎﺕ‪ ،‬ﻭﺍﳌﻌﻄﻴـﺎﺕ‬
‫ﻣﺘﺸﺎ‪‬ﺔ ﻫﺎﻫﻨﺎ ﻭﻟﻴﺴﺖ ﻣﺘﻄﺎﺑﻘﺔ‪.‬‬
‫‪ - ٤‬ﻭﺑﻘﻴﺖ ﻫﻬﻨﺎ ﻧﻘﻄﺔ ﻭﻫﻮ ﺍﻟﺴ‪‬ﺆﺍﻝ ﺍﻟﺬﻱ ﺗﻘﺪ‪‬ﻣﺖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ﻭﻫﻮ‪ :‬ﻛﻴﻒ ﺳـﻴﻌﺎﰿ ﺍﻟﻐـﺮﺏ ﺣﺎﻟـﺔ‬
‫ﺍﻟﻔﻮﺿﻰ ﺍﻟﱵ ﺳﺘﺠﺘﺎﺣﻪ؟‪.‬‬
‫ﻭﻷ ﹼﻥ ﺍﳉﻮﺍﺏ ﻟﻪ ﻋﻼﻗﺔ ﺑﻮﺍﻗﻊ ﳎﺘﻤﻌﺎﺗﻨﺎ ﻓﻼ ﺑ ‪‬ﺪ ﻣﻦ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﺍﳉﻮﺍﺏ‪ :‬ﻫﻮ ﻛﻌﺎﺩﺓ ﺍﻟﻐﺮﺏ ﻛﻠﹼﻤﺎ ﺗﻀﺨ‪‬ﻤﺖ ﻣﺸﺎﻛﻠﻪ ﺍﻟﺪﺍﺧﻠﻴـﺔ‪ ،‬ﻭﺿـﺎﻗﺖ ﻣـﻮﺍﺭﺩﻩ ﺍﻻﻗﺘـﺼﺎﺩﻳﺔ‪،‬‬
‫ﻭﺍﺿﻄﺮﺑﺖ ﻣﻌﺎﱂ ﺑﻨﺎﺋﻪ‪ ،‬ﻭﺗﺰﺍﻳﺪ ﺍﻟﻌﺎﻃﻠﻮﻥ ﻋﻦ ﺍﻟﻌﻤﻞ ﻭﺗﺰﺍﻳﺪ ﺣﺪ‪‬ﺓ ﺍﻟﻠﺼﻮﺻﻴ‪‬ﺔ ﻭﺍﳉﺮﳝﺔ‪ ،‬ﻓﺈ ﹼﻥ ﺍﻟﻐﺮﺏ ﺑﻄﺮﻳﻘﺔ‬
‫ﺫﻛﻴ‪‬ﺔ ﻳﺘﻘﻨﻬﺎ‪ ،‬ﻳﻮﺟ‪‬ﻪ ﺍﻟﻜ ‪‬ﻢ ﻣﻦ ﺍﳌﺸﺎﻛﻞ ﺇﱃ ﺣﺎﻟﺔ ﺍﺳﺘﻨﻔﺎﺭ ﳓﻮ ﺧﺼﻮﻣﻪ ﺍﻟ‪‬ﺘﻘﻠﻴﺪﻳﲔ ﰲ ﺍﳌﺸﺮﻕ ﺍﻹﺳـﻼﻣﻲ‪،‬‬
‫ﻭﻫﺬﺍ ﻣﺼﺪﺍﻕ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪)) :‬ﻭﺍﻟﺮ‪‬ﻭﻡ ﻛﻠﹼﻤﺎ ﻛﺴﺮ ﳍﺎ ﻗﺮﻥ ﺫﺭ ﳍـﺎ ﻗـﺮﻥ‬
‫ﺁﺧﺮ((‪ ،‬ﻟﻜﻦ ﻳﺒﻘﻰ ﺍﻟﺴ‪‬ﺆﺍﻝ‪ :‬ﻣﻦ ﻫﻮ ﺍﻟﺬﻱ ﺳﻴﻜﺴﺮ ﻫﺬﺍ ﺍﻟﻘﺮﻥ ﺍﻟﺒﺎﻋﺞ ﻷﻣﻦ ﻭﺩﻋﺔ ﻭﲬﻮﻝ ﳎﺘﻤﻌﺎﺗﻨﺎ؟‪.‬‬
‫ﻣﻘﺎﻻﺕ ﺑﲔ ﻣﻨﻬﺠﲔ ﺗﺴﻊ ﻭﺃﺭﺑﻌﻮﻥ‬
‫ﺑﻌﺪ ﺃﻥ ﺗﻜﻠﹼﻤﻨﺎ ﻋﻦ ﺍﳌﻮﺟﺐ ﺍﻷﻭ‪‬ﻝ ﳉﻤﺎﻋﺎﺕ ﺍﳉﻬﺎﺩ‪ ،‬ﺃﻻ ﻭﻫﻮ ﺇﻗﺎﻣﺔ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ ﻓـﺎﻵﻥ ﺇﱃ ﺍﳌﻮﺟـﺐ‬
‫ﺍﻟﺜﹼﺎﱐ‪:‬‬
‫ﻚ ﺍﻟﻌﺎﱐ )ﺍﻷﺳﲑ(‪ ،‬ﻭﻧـﺼﺮﺓ ﺍﳌﻈﻠـﻮﻡ‪،‬‬
‫ﻭﻣﻦ ﻋﻤﺪ ﻣﻮﺟﺒﺎﺕ ﲨﺎﻋﺎﺕ ﺍﳉﻬﺎﺩ ﰲ ﺍﻟﻌﺎﱂ ﺍﻵﻥ ﻭﻟﻠﺘ‪‬ﻮ ﻫﻮ‪ :‬ﻓ ‪‬‬
‫ﻭﺭﺩﻉ ﺍﻟﻈﹼﺎﱂ‪:‬‬

‫‪٢٣٠‬‬
 ‫‪٢٣١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﳌﺘﻤﻌ‪‬ﻦ ﻟﻘﺼﺺ ﺍﻷﻧﺒﻴﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﳚﺪ ﻟﻸﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴ‪‬ﻼﻡ ﻗﻀﻴ‪‬ﺔ ﳏﻮﺭﻳ‪‬ﺔ ﻳﻠﺘﻘﻮﻥ ﺣﻮﳍﺎ ﲨﻴﻌـﺎﹰ‪،‬‬
‫ﱯ ﻛﺎﻥ ﻳﺄﰐ ﻭﳛﻤﻞ ﻗـﻀﻴ‪‬ﺔ ﺃﻭ‬ ‫ﻭﻳﺪﻋﻮﻥ ﺍﻟﻨ‪‬ﺎﺱ ﺇﻟﻴﻬﺎ‪ ،‬ﺃﻻ ﻭﻫﻲ ﻛﻠﻤﺔ ﺍﻟﺘ‪‬ﻮﺣﻴﺪ‪ ،‬ﹼﰒ ﺇﻧ‪‬ﻨﺎ ﻧﺮﻯ ﻛﺬﻟﻚ ﺃ ﹼﻥ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﻗﻀﺎﻳﺎ ﻣﻬﻤ‪‬ﺔ ﻣﻊ ﺍﻟﺘ‪‬ﻮﺣﻴﺪ‪ ،‬ﻭﻛﺎﻧﺖ ﺗﺸﻜﹼﻞ ﻫﺬﻩ ﺍﻟﻘﻀﻴ‪‬ﺔ ﺍﻷﺧﺮﻯ ﺍﻣﺘﺤﺎﻧﹰﺎ ﳌﻮﺿﻮﻉ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻷﻟﻮﻫﻴ‪‬ﺔ ﺍﷲ‬
‫ﻋﻠﻰ ﻋﺒﺎﺩﻩ‪ ،‬ﻓﻠﻮﻁ ﻋﻠﻴﻪ ﺍﻟﺴ‪‬ﻼﻡ ﻛﺎﻥ ﻣﻊ ﺩﻋﻮﺗﻪ ﻟﻠﺘ‪‬ﻮﺣﻴﺪ ﺩﺍﻋﻴﹰﺎ ﺇﱃ ﺍﻟﺘ‪‬ﺨﻠﹼﺺ ﻣﻦ ﺍﻟﺮ‪‬ﺫﺍﺋﻞ ﺍﳋﻠﻘﻴ‪‬ﺔ ﺍﳌﻌﺮﻭﻓـﺔ‬
‫ﻣﺜﻞ ﺇﺗﻴﺎﻥ ﺍﻟﺬﹼﻛﺮﺍﻥ ﻭﺍﻟﺘ‪‬ﺒﺎﺭﺯ ﺑﺎﻟﻀ‪‬ﺮﺍﻁ ﰲ ﺍ‪‬ﺎﻟﺲ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﻗﺎﻝ ﻓﻴﻬﺎ ﺍﻟﺮ‪‬ﺏ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪} :‬ﻭﺗﺄﺗﻮﻥ ﰲ‬
‫ﻧﺎﺩﻳﻜﻢ ﺍﳌﻨﻜﺮ{‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﺘ‪‬ﺸﺮﻳﻌﻴ‪‬ﺔ ﺗﺸﻜﹼﻞ ﺍﻻﻣﺘﺤﺎﻥ ﳌﺪﻯ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻟﻜﻠﻤﺔ ﺍﻟﺘ‪‬ﻮﺣﻴـﺪ‪ ،‬ﻭﻟﻘـﻀﻴ‪‬ﺔ‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬
‫ﺗﺄﻟﻴﻪ ﺭ ‪‬‬
‫ﱯ‬
‫ﻭﻗﺪ ﺣﺪ‪‬ﺛﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﺜﲑﹰﺍ ﻋﻦ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴ‪‬ﻼﻡ‪ ،‬ﻭﺗﻜﺮ‪‬ﺭﺕ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻘﺮﺁﻥ ﻋـﻦ ﻫـﺬﺍ ﺍﻟـ‪‬ﻨ ‪‬‬
‫ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺃﻭﱄ ﺍﻟﻌﺰﻡ ﻣﻦ ﺍﻟﺮ‪‬ﺳﻞ‪ ،‬ﻭﻛﺎﻧﺖ ﻗﻀﻴ‪‬ﺔ ﺍﻟﺘ‪‬ﻮﺣﻴﺪ ﻫﻲ ﻣﺪﺍﺭ ﺩﻋﻮﺗﻪ‪ ،‬ﻭﲪﻞ ﻣﻌﻬـﺎ ﻗـﻀﺎﻳﺎ‬
‫ﻣﻬﻤ‪‬ﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﻣﻦ ﺃﻫ ‪‬ﻢ ﻫﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﻧﺎﺯﻉ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴ‪‬ﻼﻡ ﺍﻷﺭﺑﺎﺏ ﺍﻟﺒﺎﻃﻠﺔ ‪‬ﺎ ﻫﻲ ﺇﺧﺮﺍﺝ ﺑـﲏ‬
‫ﺇﺳﺮﺍﺋﻴﻞ ﻣﻦ ﺣﻜﻢ ﺍﻟﻄﹼﺎﻏﻴﺔ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﹼﰒ ﺑﻌﺜﻨﺎ ﻣﻦ ﺑﻌﺪﻫﻢ ﻣﻮﺳﻰ ﺑﺂﻳﺎﺗﻨﺎ ﺇﱃ ﻓﺮﻋﻮﻥ ﻭﻣﻠﺌﻪ ﻓﻈﻠﻤﻮﺍ ‪‬ﺎ‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﺣﻘﻴﻖ ﻋﻠـﻰ ﺃﻥ‬‫ﻓﺎﻧﻈﺮ ﻛﻴﻒ ﻛﺎﻥ ﻋﺎﻗﺒﺔ ﺍﳌﻔﺴﺪﻳﻦ‪ ،‬ﻭﻗﺎﻝ ﻣﻮﺳﻰ ﻳﺎ ﻓﺮﻋﻮﻥ ﺇﻧ‪‬ﻲ ﺭﺳﻮﻝ ﻣﻦ ﺭ ‪‬‬
‫ﻻ ﺃﻗﻮﻝ ﻋﻠﻰ ﺍﷲ ﺇ ﹼﻻ ﺍﳊ ‪‬ﻖ ﻗﺪ ﺟﺌﺘﻜﻢ ﺑﺒﻴ‪‬ﻨﺔ ﻣﻦ ﺭﺑ‪‬ﻜﻢ ﻓﺄﺭﺳﻞ ﻣﻌﻲ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ{ ﺍﻷﻋﺮﺍﻑ‪.‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﺍﺫﻫﺒﺎ ﺇﱃ ﻓﺮﻋﻮﻥ ﺇﻧ‪‬ﻪ ﻃﻐﻰ‪ ،‬ﻓﻘﻮﻻ ﻟﻪ ﻗﻮ ﹰﻻ ﻟﻴ‪‬ﻨﹰﺎ ﻟﻌﻠﹼﻪ ﻳﺘﺬﻛﹼﺮ ﺃﻭ ﳜﺸﻰ‪ ،‬ﻗﺎﻻ ﺭﺑ‪‬ﻨﺎ ﺇ ﹼﻥ ﳔـﺎﻑ‬
‫ﺃﻥ ﻳﻔﺮﻁ ﻋﻠﻴﻨﺎ ﺃﻭ ﻳﻄﻐﻰ‪ ،‬ﻗﺎﻝ ﻻ ﲣﺎﻓﺎ ﺇﻧ‪‬ﲏ ﻣﻌﻜﻤﺎ ﺃﲰﻊ ﻭﺃﺭﻯ‪ ،‬ﻓﺄﺗﻴﺎﻩ ﻓﻘﻮﻻ ﺇﻧ‪‬ﺎ ﺭﺳﻮﻻ ﺭﺑ‪‬ﻚ ﻓﺄﺭﺳﻞ ﻣﻌﻨﺎ‬
‫ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻻ ﺗﻌﺬﹼ‪‬ﻢ ﻗﺪ ﺟﺌﻨﺎﻙ ﺑﺂﻳﺔ ﻣﻦ ﺭﺑ‪‬ﻚ ﻭﺳﻼﻡ ﻋﻠﻰ ﻣﻦ ﺍﺗ‪‬ﺒﻊ ﺍﳍﺪﻯ{ ﻃﻪ‪.‬‬
‫ﹼﰒ ﺣﻜﻰ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﻩ ﺍﻟﻘﻀﻴ‪‬ﺔ ﰲ ﺳﻮﺭﺓ ﺍﻟﺸ‪‬ﻌﺮﺍﺀ ﺁﻣﺮﹰﺍ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴ‪‬ﻼﻡ‪} :‬ﻓﺄﺗﻴﺎ ﻓﺮﻋـﻮﻥ‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﺃﻥ ﺃﺭﺳﻞ ﻣﻌﻨﺎ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ{‪.‬‬ ‫ﻓﻘﻮﻻ ﺇﻧ‪‬ﺎ ﺭﺳﻮﻝ ﺭ ‪‬‬
‫ﻓﻬﺬﻩ ﻗﻀﻴ‪‬ﺔ ﺣﻜﺎﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺛﻼﺛﺔ ﻣﻮﺍﻃﻦ‪ ،‬ﻗﻀﻴ‪‬ﺔ ﺇﺧﺮﺍﺝ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﳌﻌﺬﹼﺑﲔ ﻣﻦ ﺣﻜﻢ ﻓﺮﻋﻮﻥ‬
‫ﺍﻟﻄﹼﺎﻏﻴﺔ‪ ،‬ﻭﻫﻲ ﻛﺬﻟﻚ ﻫﻬﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ‪ ،‬ﻗﻀﻴ‪‬ﺔ ﻣﻬﻤ‪‬ﺔ‪ ،‬ﻋﻈﻴﻤﺔ ﺍﻟﻘـﺪﺭ؛ ﻗـﻀﻴ‪‬ﺔ ﺇﺧـﺮﺍﺝ ﺍﳌـﺴﺎﺟﲔ‬
‫ﻭﺍﻷﺳﺮﻯ ﻭﺍﳌﻌﺘﻘﻠﲔ ﻣﻦ ﺳﺠﻮﻥ ﺃﻫﻞ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺸ‪‬ﺮﻙ‪ ،‬ﻭﻣﻦ ﺳﺠﻮﻥ ﺍﳌﺮﺗﺪ‪‬ﻳﻦ‪.‬‬
‫ﻭﺍﻟﺴ‪‬ﺠﻦ ﻫﻮ ﺇﺣﺪﻯ ﺻﻮﺭ ﺍﻟﻌﺬﺍﺏ ﺍﻟﱵ ﳝﺎﺭﺳﻬﺎ ﺍﻟﻄﹼﻐﺎﺓ ﺿ ‪‬ﺪ ﺍﳌﻮﺣ‪‬ﺪﻳﻦ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻠﻰ ﻟﺴﺎﻥ ﻓﺮﻋـﻮﻥ‪:‬‬
‫}ﻟﺌﻦ ﺍﺗ‪‬ﺨﺬﺕ ﺇﳍﹰﺎ ﻏﲑﻱ ﻷﺟﻌﻠﻨ‪‬ﻚ ﻣﻦ ﺍﳌﺴﺠﻮﻧﲔ{ ﺍﻟﺸ‪‬ﻌﺮﺍﺀ‪ ،‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭﺇﺫ ﳝﻜﺮ ﺑﻚ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ‬
‫ﻟﻴﺜﺒﺘﻮﻙ ﺃﻭ ﻳﻘﺘﻠﻮﻙ ﺃﻭ ﳜﺮﺟﻮﻙ ﻭﳝﻜﺮﻭﻥ ﻭﳝﻜﺮ ﺍﷲ ﻭﺍﷲ ﺧﲑ ﺍﳌﺎﻛﺮﻳﻦ{ ﺍﻷﻧﻔﺎﻝ‪.‬‬
‫ﻭﻫﻬﻨﺎ ﻧﻜﺘﺔ ﺑﺪﻳﻌﺔ ﻋﻠﻰ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﻫﻢ ﺃﻋﻈﻢ ﺍﻟﻨ‪‬ﺎﺱ ﻗﺪﺭﹰﺍ ﻭﺃﺭﻓﻌﻬﻢ ﻣﱰﻟﺔ ﻭﺃﻭﺛﻖ ﺍﻟﻨ‪‬ﺎﺱ ﺑﺮﺑ‪‬ﻬﻢ‪ ،‬ﻫﺬﺍ ﺍﻟﻔﻌـﻞ‬
‫ﻫﻮ ﺍﳍﺮﻭﺏ ﻭﺍﻟﺘ‪‬ﺨﻔﹼﻲ‪ ،‬ﻓﻤﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴ‪‬ﻼﻡ ﺧﺮﺝ ﻣﻦ ﻣﺼﺮ ﰲ ﺃﻭ‪‬ﻝ ﺍﻷﻣﺮ }ﺧﺎﺋﻔﹰﺎ ﻳﺘﺮﻗﹼﺐ{ ﹼﰒ ﺧﺮﺝ ﺑﺒﲏ‬
‫ﺇﺳﺮﺍﺋﻴﻞ ﻋﻠﻰ ﻭﻫﺪﺓ ﻣﻦ ﻋﻴﻮﻥ ﻓﺮﻋﻮﻥ ﻭﻗﻮﻣﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺧﺮﻭﺝ ﳏﻤ‪‬ﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣـﻦ ﻣﻜﹼـﺔ‬
‫ﻣﺘﺨﻔﹼﻴﹰﺎ ﺧﻮﻓﹰﺎ ﻣﻦ ﻗﺮﻳﺶ ﻭﺑﻄﺸﻬﺎ‪ ،‬ﻭﱂ ﻳﻌﺘﱪ ﻫﺬﺍ ﺍﻟﺼ‪‬ﻨﻴﻊ ﻗﺎﺩﺣﹰﺎ ﰲ ﺣ ‪‬ﻖ ﻫـﺆﻻﺀ ﺍﻷﻧﺒﻴـﺎﺀ‪ ،‬ﺃﻭ ﲞـﺎﺩﺵ‬
‫ﺭﺟﻮﻟﺘﻬﻢ ﻭﻋﺼﻤﺘﻬﻢ ﻭﻋﻈﻤﺘﻬﻢ‪ ،‬ﻭﺃﻗﻮﻝ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺗﻨﺒﻴﻬﹰﺎ ﻋﻠﻰ ﻣﺎ ﲰﻌﺖ ﺃ ﹼﻥ ﺑﻌـﺾ ﻗـﺎﺩﺓ ﺍﻷﺣـﺰﺍﺏ‬

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 ‫‪٢٣٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ﺍﻟﺪ‪‬ﳝﻘﺮﺍﻃﻴ‪‬ﺔ ﺃﻧ‪‬ﻪ ﳌﹼﺎ ﻋﺮﺽ ﻋﻠﻴﻪ ﺍﳍﺮﺏ ﻭﻗﺪ ﺣﻀﺮ ﺟﻨﺪ ﺍﻟﻄﹼﺎﻏﻮﺕ ﻟﻠﻘﺒﺾ ﻋﻠﻴﻪ ﰲ ﻣﻘ ‪‬ﺮ ﺣﺰﺑﻪ ﺃﻧ‪‬ﻪ‬
‫ﺼﹰﺎ ﺣﺘ‪‬ـﻰ‬‫ﺃﻧِﻒ ﻫﺬﺍ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺍﻋﺘﱪﻩ ﺧﺎﺩﺷﹰﺎ ﻟﺸﺮﻋﻴ‪‬ﺔ ﻭﺟﻮﺩﻩ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺃﻧﺎ ﺭﺋﻴﺲ ﺣﺰﺏ ﺷﺮﻋ ‪‬ﻲ ﻭﻟﺴﺖ ﻟـ ‪‬‬
‫ﺸﺒ‪‬ﺎﻙ ﺣﺘ‪‬ﻰ ﻻ ﻳﻘﺒﺾ ﻋﻠﻴﻪ ﺟﻨﺪ‬ ‫ﺃﻫﺮﺏ‪ ،‬ﻭﻟﻌﻠﹼﻪ ﻛﺬﻟﻚ ﺃﻧِﻒ ﻭﺗﺮﻓﹼﻊ ﺃﻥ ﻳﺘﺪﻟﹼﻰ ﲝﺒﻞ ﻣﻦ ﻣﻜﺘﺒﻪ ﻟﻴﺨﺮﺝ ﻣﻦ ﺍﻟ ‪‬‬
‫ﺍﻟﻄﹼﺎﻏﻮﺕ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻨ‪‬ﻔﺴﻴ‪‬ﺔ ﻫﻲ ﻣﺼﻴﺒﺔ ﻭﻻ ﺷﻚ‪ ،‬ﻓﻬﻲ ﺗﺪ ﹼﻝ ﻋﻠﻰ ﺃ ﹼﻥ ﻗﺎﺩﺓ ﺍﻟﻌﻤﻞ ﺍﻹﺳﻼﻣ ‪‬ﻲ ﺍﻟﺪ‪‬ﳝﻘﺮﺍﻃ ‪‬ﻲ ﻫﻢ‬
‫ﺃﺑﻌﺪ ﺍﻟﻨ‪‬ﺎﺱ ﻋﻦ ﻧﻔﺴﻴ‪‬ﺔ ﺍﻟﺮ‪‬ﺟﻞ ﺍﳌﻘﺎﺗِﻞ‪ ،‬ﺃﻭ ﻧﻔﺴﻴ‪‬ﺔ ﺍﻟﺮ‪‬ﺟﻞ ﺍﻟﻮﺍﻋﻲ ﻟﻄﺒﻴﻌﺔ ﺍﻟﺼ‪‬ﺮﺍﻉ ﺑﲔ ﺍﳊ ‪‬ﻖ ﻭﺍﻟﺒﺎﻃﻞ‪.‬‬
‫ﻓﺎﻟﺴ‪‬ﺠﻦ ﺃﺣﺪ ﺃﺳﺎﻟﻴﺐ ﺍﻟﻄﹼﻐﺎﺓ ﰲ ﺭﺩﻉ ﺍﻟﺪ‪‬ﻋﺎﺓ ﻭﺍﳌﺼﻠﺤﲔ‪ ،‬ﻭﺍﻟﺴ‪‬ﺠﻮﻥ ﺍﻵﻥ ﺗﻌ ‪‬ﺞ ﺑﻜﺜﺮﺓ ﺍﳌﻮﺣ‪‬ﺪﻳﻦ ﻓﻴﻬـﺎ‪،‬‬
‫ﱐ‬
‫ﻭﻗﺪ ﺗﺒﺠ‪‬ﺢ ﺍﻟﻜﻔﺮ ﺍﻵﻥ ﻭﻋﺮﺑﺪ ﲟﺎ ﱂ ﻳﻜﻦ ﻟﻪ ﻣﺜﻴﻞ ﺑﻴﻮ ٍﻡ ﻣﻦ ﺍﻷﻳ‪‬ﺎﻡ‪ ،‬ﻓﻤﺎ ﻫﻮ ﺍﻟﺴ‪‬ﺒﻴﻞ ﺍﻟـﺸ‪‬ﺮﻋ ‪‬ﻲ ﻭﺍﻟﻜـﻮ ﹼ‬
‫ﱐ ﻹﺧﺮﺍﺝ ﻫﺆﻻﺀ ﺍﳌﺴﺎﺟﲔ ﻣﻦ ﻣﻌﺎﻗﻞ‬ ‫ﻟﺮﺩﻉ ﻫﺆﻻﺀ ﺍ‪‬ﺮﻣﲔ ﻋﻦ ﻏﻴ‪‬ﻬﻢ؟! ﻭﻣﺎ ﻫﻮ ﺍﻟﻄﹼﺮﻳﻖ ﺍﻟﺸ‪‬ﺮﻋ ‪‬ﻲ ﻭﺍﻟﻜﻮ ﹼ‬
‫ﻚ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬‫ﺍﻟﻄﹼﻐﺎﺓ؟ ﺇﻧ‪‬ﻪ ﻭﻻ ﺷ ‪‬‬
‫ﻭﻓﻚ‪ ‬ﺍﻟﻌﺎﱐ ﻭﺍﺟﺐ ﺷﺮﻋ ‪‬ﻲ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺣﻴﺚ ﻭﻗﻊ ﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ‪)) :‬ﻓﻜﹼـﻮﺍ ﺍﻟﻌـﺎﱐ‬
‫ﻱ ﻋﻦ ﺃﰊ ﻣﻮﺳﻰ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠ‪‬ﺮ‪ :‬ﻗـﺎﻝ‬ ‫ﻭﺃﻃﻌﻤﻮﺍ ﺍﳉﺎﺋﻊ‪ ،‬ﻭﻋﻮﺩﻭﺍ ﺍﳌﺮﻳﺾ(( ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭ ‪‬‬
‫ﺍﺑﻦ ﺍﻟﺒﻄﹼﺎﻝ‪ :‬ﻓﻜﺎﻙ ﺍﻷﺳﲑ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ ﻭﺑﻪ ﻗﺎﻝ ﺍﳉﻤﻬﻮﺭ‪ .‬ﺍ‪ .‬ﻫـ‪ .‬ﻓـﺘﺢ ﺍﻟﺒـﺎﺭﻱ )‪.(١٩٣/٦‬‬
‫ﱄ ﻣﻦ ﺟﺰﻳﺮﺓ‬
‫ﺐﺇﹼ‬‫ﻼ ﻣﻦ ﺃﻳـﺪﻱ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺃﺣ ‪‬‬
‫ﻭﻳﻘﻮﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪) :‬ﻟﺌﻦ ﺃﺳﺘﻨﻘﺬ ﺭﺟ ﹰ‬
‫ﻱ ﺃ ﹼﻥ ﺍﳊﺠ‪‬ﺎﺝ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺜﹼﻘﻔﻲ ﻏﻀﺐ ﻋﻠﻰ ﻭﺍﻟﻴﻪ ﰲ ﺍﻟﺴ‪‬ﻨﺪ ﻏﻀﺒﹰﺎ ﺷﺪﻳﺪﺍﹰ‪ ،‬ﻭﺫﻟﻚ ﺑﺴﺒﺐ‬ ‫ﺍﻟﻌﺮﺏ(‪ .‬ﻭﺭﻭ ‪‬‬
‫ﺍﻣﺮﺃﺓ ﺃﺳﺮﺕ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻭﺃﺩﺧﻠﺖ ﺇﱃ ﺑﻼﺩ ﺍﻟﺴ‪‬ﻨﺪ ﻓﺠﻬ‪‬ﺰ ﺍﳉﻴﻮﺵ ﺍﳌﺘﻮﺍﺻـﻠﺔ‪ ،‬ﻭﺃﻧﻔﻖ ﺑﻴﻮﺕ ﺍﻷﻣـﻮﺍﻝ‬
‫ﺣﺘ‪‬ﻰ ﺍﺳﺘﻨﻘﺬ ﺍﳌﺮﺃﺓ ﻭﺭﺩ‪‬ﻫﺎ ﺇﱃ ﺃﻫﻠﻬﺎ ﻭﻣﺪﻳﻨﺘﻬﺎ‪ .‬ﻋﻦ ﺍﳌﻮﺍﻻﺓ ﻭﺍﳌﻌﺎﺩﺍﺓ )‪.(٣٢٧/١‬‬
‫ﻚ ﺍﻟﻌﺎﱐ ﺍﳌﺴﻠﻢ ﻫﻲ ﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭﺓ ﺍﻟﻮﻻﺀ ﺑﲔ ﺍﳌﺴﻠﻢ ﻭﺃﺧﻴﻪ ﺍﳌﺴﻠﻢ‪.‬‬ ‫ﻭﻓ ‪‬‬
‫ﻭﻟﻴﻌﻠﻢ ﺃ ﹼﻥ ﻣﺎ ﻳﻌﺎﻧﻴﻪ ﺍﳌﺴﻠﻢ ﺍﻟﺴ‪‬ﺠﲔ ﻫﻮ ﺷﻲﺀ ﻳﻔﻮﻕ ﺍﻟﻮﺻﻒ ﻭﺍﳋﻴﺎﻝ‪ ،‬ﺣﺘ‪‬ﻰ ﺃ‪‬ﻢ ﻗﺪﳝﹰﺎ ﻛـﺎﻧﻮﺍ ﻳﻌـﺪ‪‬ﻭﻥ‬
‫ﺍﻟﺴ‪‬ﺠﲔ ﻛﺄﻧ‪‬ﻪ ﻣﻨﻔ ‪‬ﻲ ﻣﻦ ﺍﻷﺭﺽ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﺧﺎﺭﺝ ﺍﳊﻴﺎﺓ‪ .‬ﻳﻘﻮﻝ ﺍﻟﺸ‪‬ﺎﻋﺮ‪:‬‬
‫ﻋﺠﺒﻨﺎ ﻭﻗﻠﻨﺎ ﺟﺎﺀ ﻫﺬﺍ ﻣﻦ ﺍﻟﺪﻧﻴﺎ؟‬ ‫ﺴﺠ‪‬ﻦ ﻳﻮﻣﹰﺎ ﳊﺎﺟـﺔ‬
‫ﺇﺫﺍ ﺟﺎﺀﻧﺎ ﺍﻟ ‪‬‬
‫ﻭﺍﳊﻀﺎﺭﺓ ﺍﻟﺸ‪‬ﻴﻄﺎﻧﻴ‪‬ﺔ ﺍﳌﻌﺎﺻﺮﺓ ﺍﺑﺘﻜﺮﺕ ﻣﻦ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﻮﺣﺸﻴ‪‬ﺔ ﻟﺘﻌﺬﻳﺐ ﺧﺼﻮﻣﻬﺎ ﺷﻴﺌﹰﺎ ﻳﻔﻮﻕ ﺍﳋﻴـﺎﻝ‪،‬‬
‫ﺐ ﻓﻘﻂ‪ ،‬ﻣﻊ ﺃ ﹼﻥ ﳎﺮ‪‬ﺩ ﻫﺬﺍ ﺍﳊﺒﺲ ﻫﻮ ﻋـﺬﺍﺏ ﺷـﺪﻳﺪ‪،‬‬ ‫ﻭﻟﻴﺲ ﺳﺠﲔ ﺍﻟﻴﻮﻡ ﻫﻮ ﳎﺮ‪‬ﺩ ﺭﺟﻞ ﳏﺒﻮﺱ ﰲ ﺟ ‪‬‬
‫ﻭﻟﻜ‪‬ﻨﻬﻢ ﳝﺎﺭﺳﻮﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴ‪‬ﺠﲔ ﺃﻟﻮﺍﻥ ﺍﻟﻌﺬﺍﺏ ﻭﺻﻨﻮﻑ ﺍﻟﻘﻬﺮ ﻣﺎ ﺍﷲ ﺑﻪ ﻋﻠﻴﻢ‪ ،‬ﻓﺈﺫﺍ ﻋﻠﻤﻨﺎ ﻫﺬﺍ ﺗﺒـﻴ‪‬ﻦ‬
‫ﻟﻨﺎ ﺍﻟﻮﺍﺟﺐ ﺍﻟﺸ‪‬ﺮﻋ ‪‬ﻲ ﺍﳌﻠﻘﻰ ﻋﻠﻰ ﻋﺎﺗﻖ ﺍﻷﻣ‪‬ﺔ ﰲ ﲣﻠﻴﺺ ﻫﺆﻻﺀ ﺍﻷﺳﺎﺭﻯ‪ ،‬ﺟـﺎﺀ ﰲ "ﺍﻟﻘـﻮﺍﻧﲔ" ﻻﺑـﻦ‬
‫ﺍﳉﻮﺯﻱ‪ :‬ﳚﺐ ﺍﺳﺘﻨﻘﺎﺫﻫﻢ )ﺃﻱ ﺍﻷﺳﺎﺭﻯ( ﻣﻦ ﻳﺪ ﺍﻟﻜﻔﹼﺎﺭ ﺑﺎﻟﻘﺘﺎﻝ‪ ،‬ﻓﺈﻥ ﻋﺠﺰ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻨﻪ ﻭﺟﺐ ﻋﻠﻴﻬﻢ‬
‫ﺍﻟﻔﺪﺍﺀ ﺑﺎﳌﺎﻝ‪) .‬ﺹ‪.(١٧٢‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴ‪‬ﺔ ﰲ ﺍﻟﺮ‪‬ﺳﺎﻟﺔ ﺍﳌﺎﺗﻌﺔ ﺍﳌﺴﻤ‪‬ﺎﺓ ﺑـ "ﺍﻟﺮ‪‬ﺳﺎﻟﺔ ﺍﻟﻘﱪﺻﻴ‪‬ﺔ"‪ ،‬ﻳﺪﻋﻮ ﻓﻴﻬﺎ ﺻﺎﺣﺐ ﻗﱪﺹ ﺇﱃ ﺍﻹﺣﺴﺎﻥ‬
‫ﺇﱃ ﺃﺳﺎﺭﻯ ﺍﳌﺴﻠﻤﲔ ﻋﻨﺪﻩ‪ ،‬ﻭﻳﺒﻴ‪‬ﻦ ﺳﻌﻴﻪ ﺍﳉﺎ ‪‬ﺩ ﰲ ﺍﺳﺘﺨﻼﺹ ﺃﺳﺎﺭﻯ ﺍﳌﺴﻠﻤﲔ ﺑﻞ ﻭﺃﺳﺎﺭﻯ ﺃﻫﻞ ﺍﻟ ﹼﺬﻣ‪‬ـﺔ‬

‫‪٢٣٢‬‬
 ‫‪٢٣٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻳﻮﻡ ﺫﺍﻙ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻗﺪ ﻋﺮﻓﺖ ﺍﻟ‪‬ﻨﺼﺎﺭﻯ ﻛﻠﹼﻬﻢ ﺃﻧ‪‬ﻲ ﳌﹼﺎ ﺧﺎﻃﺒﺖ ﺍﻟﺘ‪‬ﺘﺎﺭ ﰲ ﺇﻃـﻼﻕ ﺍﻷﺳـﺮﻯ‪ ،‬ﻭﺃﻃﻠﻘﻬـﻢ‬
‫ﻗﺎﺯﺍﻥ‪ ...‬ﻓﺴﻤﺢ ﺑﺈﻃﻼﻕ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﹼﰒ ﺑﻴ‪‬ﻦ ﺑﻌﺪﻫﺎ ﻃﻠﺒﻪ ﰲ ﺇﻃﻼﻕ ﺃﺳﺎﺭﻯ ﺃﻫﻞ ﺍﻟ ﹼﺬﻣ‪‬ﺔ‪.‬‬
‫ﻫﺬﻩ ﺍﻟﻨ‪‬ﺼﻮﺹ ﻭﻏﲑﻫﺎ ﺗﺒﻴ‪‬ﻦ ﻣﺪﻯ ﺍﻟﻮﺍﺟﺐ ﺍﳌﻠﻘﻰ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﰲ ﺇﻃﻼﻕ ﺃﺳﺎﺭﻯ ﺍﳌﻌﺘﻘﻠﲔ ﻭﺍﳌـﺴﺎﺟﲔ‬
‫ﻣﻦ ﺳﺠﻮﻥ ﺍﳌﺸﺮﻛﲔ ﻭﺍﳌﺮﺗﺪ‪‬ﻳﻦ‪ ،‬ﻭﻟﻘﺪ ﺑﻠﻎ ﻋﺪﺩ ﺍﳌﻮﺣ‪‬ﺪﻳﻦ ﺍﻟﺬﻳﻦ ﻧﻘﻢ ﻣﻨﻬﻢ ﺍﻟﻄﹼﺎﻏﻮﺕ ﻃﻬﺮﻫﻢ ﻭﻋﻔـﺎﻓﻬﻢ‬
‫ﻭﺇﳝﺎ‪‬ﻢ ﺑﺎﷲ ﺗﻌﺎﱃ ﺍﻷﻋﺪﺍﺩ ﺍﻟﻜﺒﲑﺓ‪ ،‬ﻓﻔﻲ ﻣﺼﺮ ﻟﻮﺣﺪﻫﺎ ﻋﺪﺩ ﺍﳌﺴﺎﺟﲔ ﻣﻦ ﺍﳉﻤﺎﻋﺎﺕ ﺍﳌﺴﻠﻤﺔ ﰲ ﺳﺠﻮﻥ‬
‫ﻱ ﺃﻛﺜﺮ ﻣﻦ ﲬﺴﲔ ﺃﻟﻒ ﺳﺠﲔ‪ ،‬ﻋﻼﻭﺓ ﻋﻠﻰ ﺃﻭﻟﺌﻚ ﺍﻟﺸ‪‬ﺒﺎﺏ ﺍﻟﺬﻳﻦ ﻣﺎ ﻳﻜـﺎﺩ ﺍﻟﻮﺍﺣـﺪ‬ ‫ﺍﻟﻄﹼﺎﻏﻮﺕ ﺍﳌﺼﺮ ‪‬‬
‫ﻣﻨﻬﻢ ﳜﺮﺝ ﺣ‪‬ﺘﻰ ﺗﺪﺭﻛﻪ ﻣﺴﺎﳊﺔ )ﺷﺮﻃﺔ( ﺍﻟﺸ‪‬ﺮﻙ ﻭﺗﻌﻴﺪﻩ ﻣﺮ‪‬ﺓ ﺃﺧﺮﻯ‪ ،‬ﻭﻫﻬﻨﺎ ﻧﻘﻄﺔ ﻣﻬﻤ‪‬ـﺔ‪ ،‬ﻭﻫـﻲ ﺃ ﹼﻥ‬
‫ﺍﳌﺴﻠﻢ ﺍ‪‬ﺎﻫﺪ ﻋﻠﻴﻪ ﺃﻥ ﻳﺴﻌﻰ ﺇﱃ ﻋﺪﻡ ﺗﺴﻠﻴﻢ ﻧﻔﺴﻪ ﺇﱃ ﻣﺴﺎﳊﺔ ﺍﳌﺸﺮﻛﲔ ﺍﳌﻼﻋﲔ ﰲ ﺑﻼﺩﻧﺎ‪ ،‬ﺑﻞ ﻋﻠﻴﻪ ﺃﻥ‬
‫ﻳﺴﻌﻰ ﺟﻬﺪﻩ ﺃﻥ ﻳﻔ ‪‬ﺮ ﻣﻨﻬﻢ ﻭﺇ ﹼﻻ ﻓﻠﻴﻘﺎﺗﻞ ﺣﺘ‪‬ﻰ ﻳﻘﺘﻞ‪ ،‬ﻭﻭﺍﷲ ﻗﺪ ﺳﻌﺪﺕ ﻭﻓﺮﺣﺖ ﺃﺷ ‪‬ﺪ ﺍﻟﻔﺮﺡ ﳍﺬﻩ ﺍﻟﺴ‪‬ﺎﺑﻘﺔ‬
‫ﺏ ﺍ‪‬ﺎﻫﺪ ‪ -‬ﳓﺴﺒﻪ ﻣﻦ ﺍﻟﺸ‪‬ﻬﺪﺍﺀ ﻭﻻ ﻧﺰﻛﹼﻲ ﻋﻠﻰ ﺍﷲ ﺃﺣﺪﹰﺍ ‪-‬‬ ‫ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﻭﻗﻌﺖ ﰲ ﺍﻷﺭﺩﻥ ﻣﻦ ﻗﺒﻞ ﺍﻟﺸ‪‬ﺎ ‪‬‬
‫ﳏﻤﻮﺩ ﻋﺒﺪ ﺍﻟﺮ‪‬ﺅﻭﻑ ﺧﻠﻴﻔﺔ ﻭﺷﻘﻴﻘﻪ ﺑﺸ‪‬ﺎﺭ ﺍﻟﺬﻱ ﺃﰉ ﺃﻥ ﻳﺴﻠﹼﻢ ﻧﻔﺴﻪ ﻟﺰﻭ‪‬ﺍﺭ ﺍﻟﻔﺠﺮ ﺍﳌﺸﺮﻛﲔ ﻣﻦ ﺍﳌﺨﺎﺑﺮﺍﺕ‬
‫ﺐ ﻭﺃﻓﻀﻞ‬ ‫ﺍﻷﺭﺩﻧﻴ‪‬ﺔ ﺍﻟﻠﻌﻴﻨﺔ‪ ،‬ﺑﻞ ﻗﺎﻭﻣﻬﻢ ﺣﺘ‪‬ﻰ ﺳﻘﻂ ﺷﻬﻴﺪﹰﺍ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ ،‬ﻭﻭﺍﷲ ﺇ ﹼﻥ ﻗﺘﺎﻝ ﻫﺆﻻﺀ ﺍﳌﺮﺗﺪ‪‬ﻳﻦ ﺃﺣ ‪‬‬
‫ﻣﻦ ﻗﺘﺎﻝ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻷﻧ‪‬ﻪ ﱂ ﻳﻘﻊ ﻟﻠﻴﻬﻮﺩ ﻋﻠﻴﻨﺎ ﺳﻠﻄﺔ‪ ،‬ﻭﱂ ﻳﻜﻦ ﳍﻢ ﻋﻠﻴﻨﺎ ﺳﺒﻴﻞ‪ ،‬ﺇ ﹼﻻ ﲝﺒﻞ ﻫـﺆﻻﺀ ﺍﳌﺮﺗـﺪ‪‬ﻳﻦ‬
‫ﺍﻟﺰ‪‬ﻧﺎﺩﻗﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺴ‪‬ﺎﺑﻘﺔ ﺍﻟﱵ ﻭﻗﻌﺖ ﰲ ﺍﻷﺭﺩﻥ ﰲ ﻋﺪﻡ ﺍﻟﺮ‪‬ﺿﻮﺥ ﻟﺘـﺴﻠﻴﻢ ﺍﻟـﺸ‪‬ﺒﺎﺏ ﺍﳌـﺴﻠﻢ ﺃﻧﻔـﺴﻬﻢ‬
‫ﻟﻠﻄﹼﺎﻏﻮﺕ ﻫﻲ ﺑﺸﺮﻯ ﺧﲑ‪ ،‬ﻭﻫﻮ ﺃ ﹼﻥ ﻫﺆﻻﺀ ﺍﻟﺸ‪‬ﺒﺎﺏ ﺃﺗﻘﻨﻮﺍ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻭﻗﺪ ﻣﻀﺖ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺗﻠـﻚ‬
‫ﺍﻷﻳ‪‬ﺎﻡ ﺍﻟﱵ ﻛﺎﻥ ﺍﻟﺸ‪‬ﺒﺎﺏ ﺍﳌﺴﻠﻢ ﺍ‪‬ﺎﻫﺪ ﰲ ﺍﻷﺭﺩﻥ ﻳﺴﻠﹼﻢ ﻧﻔﺴﻪ ﺇﱃ ﺍﳌﺨﺎﺑﺮﺍﺕ ﻃﻮﻋﹰﺎ ﻭﺍﺧﺘﻴـﺎﺭﺍﹰ‪ ،‬ﻭﻟﻌـ ﹼﻞ‬
‫ﺍﻷﻫﻮﺍﻝ ﺍﻟﱵ ﻛﺎﻥ ﻳﺮﺍﻫﺎ ﺍﳌﻌﺘﻘﻠﻮﻥ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﰲ ﻣﺒﲎ ﺍﳌﺨﺎﺑﺮﺍﺕ ﺍﻟﻌﺎﻣ‪‬ﺔ ﻫـﻮ ﺍﻟـﺬﻱ ﺭ ‪‬ﺩ ﺍﻟﻔﻜـﺮﺓ ﺇﱃ‬
‫ﺭﺅﻭﺳﻬﻢ‪ :‬ﺃ ﹼﻥ ﺍﳌﻮﺕ ﺃﻓﻀﻞ ﺑﺪﺭﺟﺎﺕ ﻣﻦ ﺃﻥ ﻳﺴﺎﻕ ﺍﳌﺴﻠﻢ ﻛﺎﻟﺬﹼﺑﻴﺤﺔ ﺇﱃ ﻣﺴﻠﺨﻪ‪ ،‬ﻭﻗﺪ ﻛـﺎﻥ ﻫـﺆﻻﺀ‬
‫ﺍﻟﺰ‪‬ﻧﺎﺩﻗﺔ ﺍﳌﺮﺗﺪ‪‬ﻭﻥ ﻳﺪﺧﻠﻮﻥ ﺍﻟﺸ‪‬ﺒﺎﺏ ﺍﳌﻌﺘﻘﻞ ﻭﻫﻢ ﻳﺘﻬﺎﺯﺟﻮﻥ ﺃﻫﺎﺯﻳﺞ ﺍﻟﻔﺮﺡ ﻭﻛﺄﻧ‪‬ﻬﻢ ﰲ ﻋﺮﺱ )ﻋﻠﻴﻬﻢ ﻣﻦ‬
‫ﺍﷲ ﺍﻟﻠﻌﺎﺋﻦ( ﻟﻜﻨ‪‬ﻬﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺑﻌﺪ ﺍﻟﻴﻮﻡ ﻟﻦ ﺗﻜﻮﻥ ﺯﻳﺎﺭﺓ ﺍﻟﻔﺠﺮ ﺭﺣﻠﺔ ﺳﻬﻠﺔ ﳍﻢ‪ .‬ﻫـﺬﺍ ﺃﻣﻠﻨـﺎ ﻭﰲ ﺍﷲ‬
‫ﺭﺟﺎﺅﻧﺎ‪ ،‬ﻭﺇ ﹼﻥ ﺗﻜﺮﺍﺭ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴ‪‬ﺔ ﺳﻴﺠﻌﻞ ﺍﻟﺬﻳﻦ ﻳﻔﻜﹼﺮﻭﻥ ﺑﺎﻟﺮ‪‬ﺍﺗﺐ ﺍﳉﻴ‪‬ﺪ ﰲ ﺍﻟﻌﻤﻞ ﻣﻊ ﺍﳌﺨﺎﺑﺮﺍﺕ ﳏﺴﻮﺑﹰﺎ‬
‫ﻋﻠﻴﻬﻢ ﺃﻥﹼ ﺭﻭﺣﻪ ﺳﺘﻜﻮﻥ ﲦﻨﹰﺎ ﳍﺬﺍ ﺍﻟﺮ‪‬ﺍﺗﺐ ﻓﻬﺎ ﻫﻮ ﺍﻟﺪ‪‬ﻡ ﻗﺪ ﺳﺎﻝ ﻭﻣﺴﻴﻞ ﺍﻟﺪ‪‬ﻡ ﻋﻼﻣﺔ ﺍﻟﻔﺮﺝ ﻭﻓﻴﻪ ﺑـﺸﺮﻯ‬
‫ﺍﻹﻓﺎﻗﺔ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ .‬ﻭﻟﻠﺤﺪﻳﺚ ﺑﻘﻴ‪‬ﺔ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ ) .‬ﻣﻘﺎﻻﺕ ﺑﲔ ﻣﻨﻬﺠﲔ (‬
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‫‪٢٣٣‬‬
 ‫‪٢٣٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫• ﺍﻟﺜﺎﱐ ﻭﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﺗﺼﻮﺭﻱ ﳍﺬﺍ ﺍﻷﻣﺮ ﺍﳉﻠﻞ ﻭﺍﳌﺼﲑﻱ ﰲ ﺣﻴﺎﺓ ﺍﻷﻣﺔ ﺍﳌﺴﻠﻤﺔ‬
‫ﻫﻮ ﺃﻥ ﺗﺘﺤﺮﺭ ﺍﻟﻌﺮﺍﻕ ﻣﻦ ﺍﶈﺘﻞ ﺍﻟﻐﺎﺯﻱ ﻭﳜﺮﺝ ﻣﺬﻣﻮﻣﺎ ﻣﺪﺣﻮﺭﺍ ﻭ ﰲ ﻫﺬﺍ ﺑﺪﺍﻳﺔ ﺃﻓﻮﻝ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴـﺔ‬
‫ﺍﻟﻨﺠﺴﺔ ﻭﺍﻟﻌﻔﻨﺔ‬
‫ﻭﺗﻘﻮﻡ ﺧﻼﻓﺔ ﰲ ﺍﻟﻌﺮﺍﻕ ﺃﻭ ﺍﻟﺸﺎﻡ ﺃﻭ ﻣﺼﺮ ﻣﺜﻼ ﻭﻻ ﺗﺘﻌﺪﺍﻫﺎ ﻷ‪‬ﺎ ﺩﻭﻝ ﺍﳌﻮﺍﺟﻬﺔ ﻭﺍﻟﺼﺮﺍﻉ ﻋﱪ ﺍﻟﺘـﺎﺭﻳﺦ‬
‫ﺍﻹﺳﻼﻣﻲ ﻛﻠﻪ ﰒ ﲡﺎﻫﺪ ﻫﺬﻩ ﺍﻟﺪﻭﻳﻼﺕ ﺍﻟﻌﻤﻴﻠﺔ ﺣﱴ ﺗﻄﻬﺮ ﺍﻷﺭﺽ ﻣﻦ ﺭﺟﺴﻬﺎ ﻭﺗﺼﺒﺢ ﺧﻼﻓﺔ ﺍﻹﺳـﻼﻡ‬
‫ﺣﻮﻝ ﻓﻠﺴﻄﲔ ﺍﳌﻐﺘﺼﺒﺔ ﰒ ﺗﻜﻮﻥ ﺍﳌﻌﺮﻛﺔ ﺍﻟﻔﺎﺻﻠﺔ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺍﻟﻴﻬﻮﺩ ﰒ ﺍﻟﻨﺼﺮ ﺍﳌﺆﺯﺭ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ ﺑﺈﺫﻥ ﺍﷲ‬
‫ﺗﻌﺎﱃ‬
‫ﻓﻔﻲ ﻣﺴﻠﻢ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻗﹶﺎ ﹶﻝ » ﹶﻻ ‪‬ﺗﻘﹸﻮ ‪‬ﻡ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ﹸﺔ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳﻘﹶﺎﺗِـ ﹶﻞ‬
‫ﺠ ‪‬ﺮ ﹶﺃ ِﻭ‬
‫ﺤ‪‬‬
‫ﺠ ِﺮ ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ ﺍﹾﻟ ‪‬‬
‫ﺸ‪‬‬
‫ﺠ ِﺮ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺤ‪‬‬
‫ﻯ ِﻣ ‪‬ﻦ ‪‬ﻭﺭ‪‬ﺍ ِﺀ ﺍﹾﻟ ‪‬‬
‫ﺨ‪‬ﺘِﺒ ﹶﺊ ﺍﹾﻟ‪‬ﻴﻬ‪‬ﻮﺩِ ‪‬‬
‫ﺴِﻠﻤ‪‬ﻮ ﹶﻥ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬‬
‫ﺴِﻠﻤ‪‬ﻮ ﹶﻥ ﺍﹾﻟ‪‬ﻴﻬ‪‬ﻮ ‪‬ﺩ ﹶﻓ‪‬ﻴﻘﹾ‪‬ﺘﹸﻠ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺠ ِﺮ ﺍﹾﻟ‪‬ﻴﻬ‪‬ﻮ ِﺩ «‪.‬‬
‫ﻯ ‪‬ﺧ ﹾﻠﻔِﻰ ﹶﻓ‪‬ﺘﻌ‪‬ﺎ ﹶﻝ ﻓﹶﺎ ﹾﻗ‪‬ﺘ ﹾﻠ ‪‬ﻪ‪ِ .‬ﺇ ﱠﻻ ﺍﹾﻟ ‪‬ﻐ ‪‬ﺮﹶﻗ ‪‬ﺪ ﹶﻓِﺈ‪‬ﻧ ‪‬ﻪ ِﻣ ‪‬ﻦ ‪‬ﺷ ‪‬‬
‫ﺴِﻠ ‪‬ﻢ ﻳ‪‬ﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ‪‬ﻫﺬﹶﺍ ‪‬ﻳﻬ‪‬ﻮ ِﺩ ‪‬‬
‫ﺠ ‪‬ﺮ ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺸ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﻭﺗﺼﻮﺭﻱ ﺍﻟﺸﺨﺼﻲ ﻟﻠﻤﺴﺄﻟﺔ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ﺍﻟﺘﺎﱄ ‪:‬‬
‫ﺃﻗﻮﻝ ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ ‪:‬‬
‫ﻟﻘﺪ ﺷﺎﺧﺖ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻌﻬﺪ ﺍﻟﻌﺜﻤﺎﱐ ﻭﺫﻟﻚ ﻷﻥ ﳘﻬﺎ ﺍﻷﻭﻝ ﻛﺎﻥ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ‬
‫ﻣﻦ ﻗﺒﻞ ﺍﻟﺪﻭﻝ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﻣﻦ ﻛﻞ ﺣﺪﺏ ﻭﺻﻮﺏ ﳑﺎ ﺃﺭﻫﻘﻬﺎ ﺃﺧﲑﹰﺍ ﻭﺃﺿﻌﻔﻬﺎ ‪ ،‬ﻭﻛﺬﻟﻚ ﺗﺰﻭﺝ ﺍﻟﺴﻼﻃﲔ‬
‫ﻣﻦ ﺍﻷﺟﻨﺒﻴﺎﺕ ﻭﺧﺎﺻﺔ ﺍﻟﻴﻬﻮﺩﻳﺎﺕ ﺍﻟﻼﰐ ﻛﺎﻥ ﳍﻦ ﺩﻭﺭ ﻛﺒﲑ ﰲ ﺇﻓﺴﺎﺩﻫﻢ ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺘﻞ ﺍﳋﻠﻴﻔﺔ ﺃﻗﺮﺑﺎﺀﻩ‬
‫ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﺸﺒﺚ ﺑﺎﻟﺴﻠﻄﺔ ﻭﺇﻋﻄﺎﺋﻬﻢ ﺍﻻﻣﺘﻴﺎﺯﺍﺕ ﺍﻷﺟﻨﺒﻴﺔ ﻟﺪﻭﻝ ﺍﻟﻜﻔﺮ ‪ ،‬ﻭﲢﻠﻠﻬﻢ ﻣﻦ ﺗﻄﺒﻴـﻖ ﺍﻟـﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻧﺘﺸﺎﺭ ﺍﻟﺪﻋﻮﺍﺕ ﺍﳍﺪﺍﻣﺔ ﺑﻴﻨﻬﻢ ﻭﺍﻟﱵ ﺗﻔﺮﻕ ﺑﲔ ﺍﳌـﺴﻠﻤﲔ ﻛﺎﻟـﺪﻋﻮﺍﺕ ﺍﻟﻘﻮﻣﻴـﺔ‬
‫ﺍﻟﻄﻮﺭﺍﻧﻴﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ﻭﻫﻲ ﺩﻋﻮﺍﺕ ﻳﻬﻮﺩﻳﺔ ﺻﻠﻴﺒﻴﺔ ‪ ،‬ﰒ ﺟﻬﻞ ﺍﳌﺴﻠﻤﲔ ﻭﲣﻠﻔﻬﻢ ﻭﻋﺪﻡ ﻣﻮﺍﻛﺒﺘﻬﻢ ﻟﻠﺘﻄـﻮﺭ‬
‫ﺍﳌﺎﺩﻱ ﺍﻟﺬﻱ ﺍﺭﺗﻘﻰ ﻛﺜﲑﹰﺍ ﰲ ﺃﻭﺭﻭﺑﺎ ‪ ،‬ﰒ ﺍﺗﻔﺎﻕ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻋﻠﻰ ﺍﻹﺟﻬﺎﺯ )ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺍﳌـﺮﻳﺾ(‬
‫ﻭﺫﻟﻚ ﺑﺎﻓﺘﻌﺎﻝ ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻷﻭﱃ ﻭﺇﺩﺧﺎﻝ ﺗﺮﻛﻴﺔ ﻓﻴﻬﺎ ﺑﺎﻟﻘﻮﺓ ﻟﻴﻜﻮﻥ ﺫﺭﻳﻌﺔ ﻟﻠﺘﺨﻠﺺ ﻣﻦ ﺍﳋﻼﻓﺔ‬
‫ﻭﻗﺪ ﺟﻬﺰﻭﺍ ﳍﺎ ﺃﺷﺪ ﺍﻟﻴﻬﻮﺩ ﺗﻄﺮﻓﹰﺎ )ﻛﻤﺎﻝ ﺃﺗﺎﺗﻮﺭﻙ ﻭﺯﻣﺮﺗﻪ ﻣﻦ ﻳﻬﻮﺩ ﺍﻟﺪﻭﳕﺔ (‬
‫ﻭﻗﺪ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻗﺘﺴﺎﻡ ﺍﻟﺘﺮﻛﺔ ﻭﻗﺪ ﺧﺪﻋﻮﺍ ﺍﻟﺸﺮﻳﻒ ﺣﺴﲔ ﺍﻟﻄﺎﻣﻊ ﺑﺎﳊﻜﻢ ﲞﻼﻓـﺔ ﺍﳉﺰﻳـﺮﺓ ﺍﻟﻌﺮﺑﻴـﺔ‬
‫ﻭﺟﻌﻠﻮﺍ ﺍﻟﻌﺮﺏ ﻳﻘﻮﻣﻮﻥ ﻣﻌﻬﻢ ﺿﺪ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‬
‫ﻭﻫﻜﺬﺍ ﺍﻗﺘﺴﻤﻮﺍ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ﺑﲔ ﺑﺮﻳﻄﺎﻧﻴﺎ ﻭﻓﺮﻧﺴﺎ ﻭﺭﻭﺳﻴﺎ ﻭﺑﺎﻗﻲ ﺍﻟﺪﻭﻝ ﺍﻷﻭﺭﻭﺑﻴﺔ ﻭﺿـﺤﻜﻮﺍ ﻋﻠـﻰ‬
‫ﺍﳌﺴﻠﻤﲔ ﺑﺄ‪‬ﻢ ﻟﻦ ﻳﺘﻘﺪﻣﻮﺍ ﺣﱴ ﻳﺘﺨﻠﺼﻮﺍ ﻣﻦ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻌﺜﻤﺎﱐ ﻋﻠﻰ ﺣ ‪‬ﺪ ﺯﻋﻤﻬﻢ ﰒ ﺟﺎﺀﻭﺍ ﺇﱃ ﺑـﻼﺩ‬
‫ﺍﳌﺴﻠﻤﲔ ﻭﻗﺴﻤﻮﻫﺎ ﺇﱃ ﻣﻘﺎﻃﻌﺎﺕ ﺑﲔ ﻫﺬﻩ ﺍﻟﺪﻭﻝ ﺣﺴﺐ ﻣﻄﺎﻣﻌﻬﺎ ‪ ،‬ﻭﺑﺪﺃ ﺗﻨﻔﻴﺬ ﺍﳌﺨﻄﻂ ﺣﻴﺚ ﻭﺿﻌﻮﺍ‬
‫ﻭﻗﺮﺑﻮﺍ ﺿﻌﻔﺎﺀ ﺍﻟﻨﻔﻮﺱ ﻭﺍﳌﻮﺗﻮﺭﻳﻦ ﻭﺍﻟﺰﻧﺎﺩﻗﺔ ﻟﻴﻜﻮﻧﻮﺍ ﺃﻋﻮﺍﻧﹰﺎ ﳍﻢ ﰲ ﺣﻜﻢ ﺑﻼﺩ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﻣﻨﻌﻮﺍ ﻛﻞ ﻣـﺎ‬
‫ﻟﻪ ﺻﻠﺔ ﺑﺎﻹﺳﻼﻡ ﻭﺃﺭﺍﺩﺕ ﺗﻄﺒﻴﻖ ﺿﻼﳍﺎ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﻘﻮﺓ ﻭﺃﻃﻠﻘﺖ ﺍﻟﻴﺪ ﻟﻠﺪﻋﻮﺍﺕ ﺍﻟﻘﻮﻣﻴﺔ ﻭﺍﳉﺎﻫﻠﻴﺔ‬
‫ﻭﺍﻟﻄﺎﺋﻔﻴﺔ ﻭﺳﻴﻄﺮﺕ ﻋﻠﻰ ﺍﻟﻔﻜﺮ ﻭﺍﻟﺜﻘﺎﻓﺔ ‪،‬‬

‫‪٢٣٤‬‬
‫‪٢٣٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺍﳌﺴﻠﻤﻮﻥ ﻗﺪ ﺍﻧﺸﻐﻠﻮﺍ ﺑﺎﻟﺪﻓﺎﻉ ﻋﻦ ﺃﻧﻔﺴﻬﻢ ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﻷﺛﻨﺎﺀ ﺍﺣﺘﻞ ﺍﻟﱪﻳﻄﺎﻧﻴﻮﻥ ﻓﻠﺴﻄﲔ ﻭﲰﺤﻮﺍ ‪‬ﺠﺮﺓ‬
‫ﺍﻟﻴﻬﻮﺩ ﺇﻟﻴﻬﺎ ﺑﻜﻞ ﺍﻟﻮﺳﺎﺋﻞ ﻣﻊ ﻣﺴﺎﻋﺪ‪‬ﻢ ﺑﻜﻞ ﻣﺎ ﻳﺮﻳﺪﻭﻥ ‪ ،‬ﻭﻗﺪ ﻗﺎﻣﺖ ﺛﻮﺭﺍﺕ ﺇﺳﻼﻣﻴﺔ ﻛـﺜﲑﺓ ﳌﻨـﻊ‬
‫ﺍﻟﻴﻬﻮﺩ ﻣﻦ ﺫﻟﻚ ﺇﻻ ﺃ‪‬ﺎ ﺃﺟﻬﻀﺖ ﻣﻦ ﻗﺒﻞ ﺑﺮﻳﻄﺎﻧﻴﺎ ﻭﻓﺮﻧﺴﺎ ﻭﻏﲑﻫﻢ ﻣﻦ ﺩﻭﻝ ﺍﻟﻜﻔﺮ ﺍﻟﱵ ﺍﺗﻔﻘـﺖ ﻋﻠـﻰ‬
‫ﺗﺴﻠﻴﻢ ﻓﻠﺴﻄﲔ ﻟﻠﻴﻬﻮﺩ)ﺃﺭﺽ ﺍﳌﻴﻌﺎﺩ(‬
‫ﺑﻞ ﻛﺎﻥ ﻛﺜﲑ ﻣﻦ ﺯﻋﻤﺎﺀ ﺍﻟﻌﺮﺏ ﳍﻢ ﺩﻭﺭ ﰲ ﺇﺟﻬﺎﺽ ﻫﺬﻩ ﺍﻟﺜﻮﺭﺍﺕ ‪ ،‬ﻭﺗﻐﻴﲑﻫﺎ ﻋﻦ ﻣﺴﺎﺭﻫﺎ‪،‬‬
‫ﻭ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ‪‬ﺒﻮﺍ ﺧﲑﺍﺕ ﺍﻷﻣﺔ ﻭﺃﻓﻘﺮﻭﻫﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﺣﱴ ﻏﺪﺍ ﻟﻠﻴﻬﻮﺩ ﻛﻴﺎﻥ ‪،‬‬
‫ﻭﻗﺪ ﺃﻧﺸﺄﺕ ﺑﺮﻳﻄﺎﻧﻴﺎ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﳉﺎﻣﻌﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﱵ ﱂ ﲣﺪﻡ ﻗﻀﺎﻳﺎ ﺍﻟﻌﺮﺏ ﺇﱃ ﺍﻵﻥ ﺑﺸﻲﺀ ﻭﱂ ﻳﺘﻔـﻖ‬
‫ﻭﺯﺭﺍﺀ ﺧﺎﺭﺟﻴﺔ ﻫﺬﻩ ﺍﻟﺪﻭﻝ ﺇﻻ ﻭﺯﺭﺍﺀ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺍﻟﻌﺮﺏ ﻓﻘﺪ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺳﺤﻖ ﺃﻱ ﺣﺲ ﻭﻃﲏ ﻭﺩﻳـﲏ ‪،‬‬
‫ﻭﻋﻠﻰ ﻛﻴﻔﻴﺔ ﻛﻢ ﺍﻷﻓﻮﺍﻩ ﻭﺳﺤﻖ ﺍﻟﺸﻌﻮﺏ ‪ ،‬ﻭﳌﺎ ﺧﺎﻓﺖ ﺑﺮﻳﻄﺎﻧﻴﺎ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟـﺪﻭﻝ ﺍﻟﻜـﱪﻯ ﻋﻠـﻰ‬
‫ﻣﺼﺎﳊﻬﺎ ﻭﻣﺆﺍﻣﺮﺍ‪‬ﺎ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺃﻭﺣﺖ ﺇﱃ ﺣﻜﺎﻡ ﺍﻟﻌﺮﺏ ﺁﻧﺬﺍﻙ ﺑﺎﻟﺘﺼﺪﻱ ﻟﻠﻴﻬﻮﺩ ﺣﺴﺐ ﺍﻟﻈﺎﻫﺮ‬
‫ﻟﻜﻲ ﻻ ﺗﻜﺸﻒ ﺍﻟﺸﻌﻮﺏ ﺍﳌﺨﺪﺭﺓ ﺟﺮﳝﺘﻬﻢ ﻓﺪﺧﻞ ﻣﺎ ﻳﺴﻤﻰ ﲜﻴﺶ ﺍﻹﻧﻘﺎﺫ ﺍﻟﻌﺮﰊ ﻭﻛﺎﻥ ﻣﻬﻤـﺔ ﻫـﺬﺍ‬
‫ﺍﳉﻴﺶ ﻭﻗﺎﺩﺗﻪ ﺍﻟﻌﻈﺎﻡ ﻟﻴﺲ ﻣﻘﺎﺗﻠﺔ ﺍﻟﻴﻬﻮﺩ )ﻣﻌﺎﺫ ﺍﷲ ( ﺑﻞ ﻣﻨﻊ ﺍﳌﺘﻄﻮﻋﲔ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻣﻦ ﻣﻘﺎﺭﻋـﺔ ﺍﻟﻴﻬـﻮﺩ‬
‫ﺽ ﻭﻋﺘﺎﺩ ﻭﺇﻋﺎﺩﺗﻪ ﻟﻠﻴﻬﻮﺩ ﻭﺍﻟﺘﻤﻜﲔ ﻟﻠﻴﻬﻮﺩ ﰲ ﻓﻠﺴﻄﲔ ‪ ،‬ﰒ ﺿـﺤﻜﻮﺍ‬ ‫ﻭﺃﺧﺬ ﻣﺎ ﻳﺴﺘﺮﺩﻩ ﻫﺆﻻﺀ ﻣﻦ ﺃﺭﺍ ٍ‬
‫ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺑﺄﻥ ﺍﻟﻴﻬﻮﺩ ﻗﻮﺓ ﻻ ﺗﻘﻬﺮ ﻭﺃ‪‬ﻢ ﻗﺪ ﺑﺬﻟﻮﺍ ﻣﺎ ﺑﻮﺳﻌﻬﻢ ﻓﻠﻢ ﻳﻔﻠﺤﻮﺍ ﻭﻫﻜﺬﺍ ﻳﻔﻌﻞ ﻛﻞ ﻣﻨﺎﻓﻖ ﻋﻠﻴﻢ‬
‫ﺍﻟﻠﺴﺎﻥ‬
‫ﻭﱂ ﳜﺮﺝ ﺍﻟﺼﻠﻴﺒﻴﻮﻥ ﻣﻦ ﺑﻼﺩ ﺍﻹﺳﻼﻡ ﺇﻻ ﺑﻌﺪ ﺗﻔﺘﻴﺘﻬﺎ ﺇﱃ ﺩﻭﻳﻼﺕ ﻫﺸﺔ ﻋﺎﺟﺰﺓ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﺑﺄﻧﻔﺴﻬﺎ ﻣﻊ‬
‫ﺇﺛﺎﺭﺓ ﺍﳋﻼﻑ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﻭﺍﻟﱰﺍﻉ ﻭﺍﻟﺸﻘﺎﻕ ‪،‬ﻓﻬﺬﻩ ﺗﺎﺑﻌﺔ ﻷﻣﺮﻳﻜﺎ ﻭﻫﺬﻩ ﻟﺮﻭﺳﻴﺎ ﻭﺗﻠﻚ ﻟﻔﺮﻧﺴﺎ ﻭﻫﻜﺬﺍ‬
‫ﺗﻮﺯﻋﺖ ﺍﻟﻮﻻﺀﺍﺕ ‪،‬‬
‫ﻼ ﻣﻦ ﺍﻟﺬﻳﻦ ﺍﻟﺬﻳﻦ ﺑﺎﻋﻮﺍ ﺩﻳﻨﻬﻢ ﺑﺜﻤﻦ ﲞﺲ ﻭﺃﺳﻨﺪﻭﺍ ﺯﻣﺎﻡ ﺍﻷﻣﻮﺭ ﳍﻢ ﻭﺷﺠﻌﻮﺍ ﻋﻠـﻰ‬ ‫ﻭﻛﺬﻟﻚ ﺭﺑﻮﺍ ﺟﻴ ﹰ‬
‫ﻗﻴﺎﻡ ﺍﻟﺜﻮﺭﺍﺕ ﺍﳉﺎﻫﻠﻴﺔ ﲢﺖ ﻣﺴﻤﻴﺎﺕ ﻛﺜﲑﺓ ﻟﺼﺮﻑ ﺍﻷﻣﺔ ﻋﻤﺎ ﺣﺪﺙ ﰲ ﻓﻠﺴﻄﲔ ‪،‬ﻭﺃﻧﺸﺌﻮﺍ ﺍﻷﺣـﺰﺍﺏ‬
‫ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﺍﻟﱵ ﻗﺎﺩﻫﺎ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﺒﺎﻃﻨﻴﻮﻥ ﲢﺖ ﺃﲰﺎﺀ ﺭﻧﺎﻧﺔ ﻇﺎﻫﺮﻫﺎ ﺍﻟﺮﲪﺔ ﻭﺑﺎﻃﻨﻬﺎ ﻣـﻦ ﻗﺒﻠـﻪ‬
‫ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻭﻫﻜﺬﺍ ﺃﻗﺼﻲ ﺍﻹﺳﻼﻡ ﻋﻦ ﺍﳊﻴﺎﺓ ﺍﻟﻠﻬﻢ ﺇﻻ ﰲ ﺯﺍﻭﻳﺔ ﻣﻬﻤﻠﺔ ﻣﻦ ﺯﻭﺍﻳﺎ ﺍﳌﺴﺠﺪ ﻭﻓﺮﺿﺖ ﺍﳌﻨﺎﻫﺞ‬
‫ﺍﳌﻨﺤﺮﻓﺔ ﻭﺍﻟﻀﺎﻟﺔ ﻋﻠﻰ ﺍﻷﻣﺔ ﲝﺠﺔ ﺍﻟﺮﻗﻲ ﻭﺍﻟﺘﻘﺪﻡ ‪ ،‬ﻓﻜﺎﻥ ﺃﻭﻟﺌﻚ ﺍﳊﻜﺎﻡ ﺷﺮﹰﺍ ﻣﻦ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﺍﻟﺼﺮﺣﺎﺀ‬
‫ﺣﻴﺚ ﻗﺎﻡ ﻫﺆﻻﺀ ﺑﺎﻟﺪﻭﺭ ﺍﳌﺮﺳﻮﻡ ﲤﺎﻣﺎ ﲟﺎ ﻳﻐﻀﺐ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﺮﺿﻲ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﺻﻮﺩﺭﺕ ﺍﳊﺮﻳﺎﺕ‬
‫ﻭﺍﻷﻣﻮﺍﻝ ﻭﻣﻠﺌﺖ ﺍﻟﺴﺠﻮﻥ ﺑﺎﳌﻌﺎﺭﺿﲔ ﻭﺍﻣﺘﻸﺕ ﺍﻟﺴﺎﺣﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺎﻟﺸﻌﺎﺭﺍﺕ ﺍﻟﻜﺎﺫﺑﺔ ﺍﳉﻮﻓﺎﺀ ﻭﻛﺎﻥ ﻛـﻞ‬
‫ﺣﺎﻛﻢ ﻳﺘﺎﺟﺮ ﺑﻘﻀﻴﺔ ﻓﻠﺴﻄﲔ ‪ ،‬ﻭﻗﺪ ﻓ ‪‬ﺮﻏﺖ ﻣﻦ ﻣﻌﻨﺎﻫﺎ ﺍﻹﺳﻼﻣﻲ ﻟﺘﺼﺒﺢ ﻗﻀﻴﺔ ﻋﺮﺑﻴﺔ ﰒ ﻗﻀﻴﺔ ﻓﻠﺴﻄﻴﻨﻴﺔ‬
‫ﰒ ﻗﻀﻴﺔ ﻋﺮﻓﺎﺗﻴﺔ ‪ ،‬ﻭﻗﺪ ﺟﺮﺑﺖ ﲨﻴﻊ ﺍﳊﻠﻮﻝ ﻓﺒﺎﺀﺕ ﺑﺎﻟﻔﺸﻞ ﺍﻟﺬﺭﻳﻊ‬
‫ﻭﺃﻣﺎ ﺍﳊﺮﻭﺏ ﺍﻟﱵ ﺟﺮﺕ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺍﻟﻴﻬﻮﺩ ﻓﻤﺎ ﻫﻲ ﺇﻻ ﻣﺴﻠﺴﻞ ﻫﺰﱄ ﻟﺘﺨﺪﻳﺮ ﺍﻟﺸﻌﻮﺏ ﻭﺍﻟﻀﺤﻚ ﻋﻠﻴـﻪ‬
‫ﻓﻤﻨﻴﻨﺎ ﺑﺎﳍﺰﺍﺋﻢ ﺍﳌﺘﻼﺣﻘﺔ ﻭﻣﻊ ﻫﺬﺍ ﻳﺰﻋﻢ ﺣﻜﺎﻣﻨﺎ ﺃ‪‬ﻢ ﺍﻧﺘﺼﺮﻭﺍ ﰲ ﻣﻴﺎﺩﻳﻦ ﺍﻟﻘﺘﺎﻝ ﻋﻠﻰ ﺍﻟﻌـﺪﻭ ﺍﻟـﺼﻬﻴﻮﱐ‬

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‫‪٢٣٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﺸﺮﺱ ‪ ،‬ﻭﻟﻜﻨﻪ ﺍﻧﺘﺼﺎﺭ ﻻ ﻭﺟﻮﺩ ﻟﻪ ﻋﻠﻰ ﺍﻷﺭﺽ ﻟﺘﺒﻘﻰ ﺍﻷﻣﺔ ﻏﺎﻓﻠﺔ ﻭﺍﻟﻌﺎﱂ ﻛﻠﻪ ﻣﺘـﺂﻣﺮ ﻋﻠـﻰ ﻗـﻀﻴﺔ‬
‫ﻓﻠﺴﻄﲔ ﺷﺮﻗﻴﻪ ﻭﻏﺮﺑﻴﻪ ‪،‬‬
‫ﻭﺃﺷﻌﻠﻮﺍ ﺍﳊﺮﻭﺏ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻭﺍﳊﺪﻭﺩﻳﺔ ﻭ ﻏﲑ ﺫﻟﻚ ﺑﲔ ﻫﺬﻩ ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﻻ ﳚﻤﻊ ﺑﻴﻨﻬﺎ ﺷﻲﺀ ﺍﻟﻠﻬﻢ ﺳـﻮﻯ‬
‫ﺍﺗﻔﺎﻕ ﺍﻟﺴﺪﻧﺔ ﺑﺎﻟﺒﻘﺎﺀ ﻋﻠﻰ ﻛﺮﺍﺳﻲ ﺍﳊﻜﻢ ‪ ،‬ﻭﺍﻟﻮﻳﻞ ﰒ ﺍﻟﻮﻳﻞ ﳌﻦ ﺗﺴﻮﻝ ﻟﻪ ﻧﻔﺴﻪ ﺑﺎﻻﻗﺘﺮﺍﺏ ﻣﻨـﻬﺎ ﻓﻬـﻮ‬
‫ﺍﻟﻌﻤﻴﻞ ﻭﺍﳌﺘﻄﺮﻑ ﻭﺍﻹﺭﻫﺎﰊ ﺍﻟﺬﻱ ﻳﻘﻒ ﻭﺭﺍﺀﻩ ﺍﻟﻌﺪﻭ ﺍﻟﺼﻬﻴﻮﱐ !!!!‬
‫ﻭﰲ ﻭﺍﻗﻌﻨﺎ ﺍﳊﺎﱄ ﻳﺴﺘﺤﻴﻞ ﺣﻞ ﻗﻀﻴﺔ ﻓﻠﺴﻄﲔ ﺇﻻ ﺑﺎﻹﺳﻼﻡ ﻭﺍﻹﺳﻼﻡ ﳏﺎﺭﺏ ﰲ ﻋﻘﺮ ﺩﺍﺭﻩ ﺃﻛﺜﺮ ﳑﺎ ﻓﻌﻞ‬
‫ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ‬
‫ﻭﻫﺬﻩ ﺍﻻﻧﺘﻔﺎﺿﺔ ﻣﻨﺬ ﺃﻛﺜﺮ ﻣﻦ ﲬﺲ ﺳﻨﲔ ﻗﺪﻣﺖ ﺃﻏﻠﻰ ﺍﻟﺘﻀﺤﻴﺎﺕ ﻓﻤﺎﺫﺍ ﻗﺪﻡ ﳍﺎ ﺣﻜﺎﻡ ﺍﻟﻌـﺮﺏ ؟؟‪،‬‬
‫ﻧﻌﻢ ﻗﺪﻣﻮﺍ ﳍﺎ ﺍﻟﻜﺜﲑ ﺍﻟﻜﺜﲑ ‪ ،‬ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺜﲑ ﻣﻨﻊ ﺃﻱ ﺳﻼﺡ ﻳﺼﻞ ﺇﻟﻴﻬﻢ ﻭﻣﻨﻊ ﺃﻱ ﺻﺎﺣﺐ ﺿﻤﲑ ﻣـﻦ‬
‫ﺍﻻﻟﺘﺤﺎﻕ ‪‬ﻢ ﻭﻣﺮﺍﻗﺒﺔ ﺍﳊﺪﻭﺩ ﺍﳌﻐﻠﻘﺔ ﺳﺎﺑﻘﺎﹰ ﺣﱴ ﻻ ﻳﺘﺴﻠﻞ ﺍﻹﺭﻫﺎﺑﻴﻮﻥ ﺇﱃ ﺩﺍﺧﻞ ﻓﻠـﺴﻄﲔ ‪ ،‬ﻭﻛـﺬﻟﻚ‬
‫ﻭﺻﻒ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺑﻜﻞ ﺍﻷﻭﺻﺎﻑ ﺍﻟﱵ ﺗﻠﻴﻖ ﺑﺎﳌﻘﺎﻡ ﻭﺍﻟﻔﺘﺎﻭﻯ ﺟﺎﻫﺰﺓ‪ ،‬ﻭﺍﻷﺋﻤﺔ ﺍﳌﻀﻠﲔ ﻛﺜـﺮ ‪ ،‬ﻭﻛـﺬﻟﻚ‬
‫ﺍﻟﻀﺤﻚ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﲟﺎ ﻳﺴﻤﻰ ﺍﺗﻔﺎﻗﺎﺕ ﺩﻭﻟﻴﺔ ﻭﻫﺬﻩ ﺍﻻﺗﻔﺎﻗﺎﺕ ﻋﻠﻰ ﻓﺮﺽ ﺗﻨﻔﻴﺬﻫﺎ ﺗﺴﻠﺦ ﻓﻠﺴﻄﲔ ﻣـﻦ‬
‫ﻋﺮﻭﺑﺘﻬﺎ ﻭﺇﺳﻼﻣﻬﺎ ﻭﲡﻌﻞ ﻣﻌﻈﻤﻬﺎ ﻟﻠﻴﻬﻮﺩ ﺍﳌﻼﻋﲔ ‪ ،‬ﻭﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻳﺸﻌﻠﻮﻥ ﺍﳊﺮﻭﺏ ﺍﳌﺼﻄﻨﻌﺔ ﻫﻨـﺎ‬
‫ﻭﻫﻨﺎﻙ ﻣﻦ ﺃﺟﻞ ﺻﺮﻑ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﻗﻀﻴﺘﻬﻢ ﺍﶈﻮﺭﻳﺔ ﻭﻛﺬﻟﻚ ﻣﻦ ﺃﺟﻞ ‪‬ﺐ ﺧﲑﺍ‪‬ﻢ ﻭﺇﺿﻌﺎﻓﻬﻢ‪،‬‬
‫ﻭﺃﻗﻮﻝ ﻟﻮ ﺍﺟﺘﻤﻌﺖ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺄﺳﺮﻫﺎ ) ﻭﻫﺬﺍ ﻣﺴﺘﺤﻴﻞ ﺑﻐﲑ ﺍﻹﺳﻼﻡ ( ﻭﻗﺎﺗﻠﺖ ﺍﻟﻴﻬﻮﺩ ﻟﻐﻠﺒﻬﻢ ﺍﻟﻴﻬﻮﺩ‬
‫ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻴﻬﻮﺩ ﻳﻌﺘﻤﺪﻭﻥ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺑﻜﻞ ﺷﻲﺀ ‪ ،‬ﻭﺃﺻﺤﺎﺏ ﻗﻀﻴﺔ ﻳﺪﺍﻓﻌﻮﻥ ﻋﻨﻬﺎ ‪ ،‬ﻭﺿـﻠﻴﻌﻮﻥ ﰲ‬
‫ﺍﳌﻜﺮ ﻭﺍﳋﺪﺍﻉ ﻭﺍﻟﻌﺎﱂ ﻛﻠﻪ ﻣﻌﻬﻢ ‪ ،‬ﻭﺃﻣﺎ ﳓﻦ ﻓﻠﻴﺲ ﻟﻨﺎ ﻫﺪﻑ ‪ ،‬ﻭﻧﻌﺘﻤﺪ ﻋﻠﻰ ﻏﲑﻧﺎ ﺣﱴ ﺑﻠﻘﻤﺔ ﺍﻟﻌـﻴﺶ‪،‬‬
‫ﻭﻻ ﺃﺣﺪ ﻣﻌﻨﺎ ﻻ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﻻ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﺈﻥ ﺍﻟﻨﺎﺱ ﺍﳌﺴﺤﻮﻗﲔ ﺍﳌـﺴﻠﻮﰊ ﲨﻴـﻊ ﺣﻘـﻮﻗﻬﻢ‬
‫ﺳﻴﻘﺎﺗﻠﻮﻥ ﻣﻦ ﺃﺟﻞ ﻣﻦ ؟ ﻭﳌﺼﻠﺤﺔ ﻣﻦ ؟‪،‬‬
‫ﺑﻞ ﺍﻟﺬﻳﻦ ﻳﻨﺎﺩﻭﻥ ﺑﺎﳊﻞ ﺍﻹﺳﻼﻣﻲ ﻳﺴﺤﻘﻮﻥ ﻭﻳﺴﺠﻨﻮﻥ ﻭﻳﻘﺘﻠﻮﻥ ﻭﻳﻄﺮﺩﻭﻥ ﻭﻳﺸﺮﺩﻭﻥ ‪ ،‬ﻷ‪‬ﻢ ﻳﻘﻮﻟـﻮﻥ‬
‫ﺑﻐﲑ ﻣﺎ ﻳﻘﻮﻝ ﻓﺮﺍﻋﻨﺘﻬﻢ ‪ ٠‬ﻭﻟﻴﺲ ﻣﻦ ﻣﺼﻠﺤﺔ ﺍﳊﻜﺎﻡ ﻭﻻ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﺍﻟﻘﺒﻮﻝ ﺑﺎﳊﻞ ﺍﻹﺳﻼﻣﻲ ‪ ،‬ﻭﻣﻦ‬
‫ﻫﻨﺎ ﺗﻌﺮﻑ ﺳﺮ ﲣﺎﺫﳍﻢ ﺃﻣﺎﻡ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﻴﻬﻮﺩ ﺍﻟﻠﺌﺎﻡ ﺑﺄﺧﻮﺗﻨﺎ ﰲ ﻓﻠﺴﻄﲔ ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻳﻈﻬﺮ ﺍﻟﺘـﺸﻮﻳﻪ ﳌـﺎ‬
‫ﳛﺪﺙ ﻓﺎﻟﺬﻳﻦ ﻳﻘﺪﻣﻮﻥ ﺃﺭﻭﺍﺣﻬﻢ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺭﺧﻴﺼﺔ ﻫﻢ ﺍﻟﺬﻳﻦ ﱂ ﳛﻨﻮﺍ ﻫﺎﻣـﺎ‪‬ﻢ ﻟﻐـﲑ ﺍﷲ ﺗﻌـﺎﱃ ‪،‬‬
‫ﻭﻫﺆﻻﺀ ﳛﺎﺭﺑﻮﻥ ﺑﻮﺳﺎﺋﻞ ﻋﺪﺓ ﺃﻭﻻ ﻣﻦ ﻗﺒﻞ ﺍﻟﻴﻬﻮﺩ ﻭﺃﻋﻮﺍ‪‬ﻢ ﻣﻦ ﺍﳋﻮﻧﺔ ‪ ،‬ﻭﺛﺎﻧﻴﹰﺎ ﻣﻦ ﺍﻟﺴﻠﻄﺔ ﺍﻟﱵ ﺗﺴﻠﻄﺖ‬
‫ﻋﻠﻰ ﺭﻗﺎ‪‬ﻢ ﻭﻣﺎ ﺟﻲﺀ ‪‬ﺎ ﺇﻻ ﻟﺴﺤﻖ ﺍﻟﺼﺤﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺩﺍﺧﻞ ﺍﻷﺭﺽ ﺍﶈﺘﻠﺔ ‪،‬ﻭﻛﺬﻟﻚ ﻣﻦ ﻗﺒﻞ ﺍﻟـﺪﻭﺍﻝ‬
‫ﺍ‪‬ﺎﻭﺭﺓ ﺍﻟﱵ ﲤﻨﻊ ﻭﺻﻮﻝ ﺃﻳﺔ ﻣﺴﺎﻋﺪﺓ ﳍﻢ ﻭﺃﻱ ﻭﺍﺣﺪ ﺗﺴﻮﻝ ﻟﻪ ﻧﻔﺴﻪ ﲟﺴﺎﻋﺪ‪‬ﻢ ﻳﺘﻬﻢ ﺑﺎﳋﻴﺎﻧﺔ ﺍﻟﻌﻈﻤـﻰ‬
‫ﻓﺈﻥ ﺃﺣﺴﻨﻮﺍ ﺇﻟﻴﻪ ﻓﺎﻟﺴﺠﻦ ﻭﺍﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ ‪ ،‬ﻭ ﺇﻥ ﻋﺎﻣﻠﻮﻩ ﲟﺎ ﻳﺴﺘﺤﻖ ﻓﺎﳌﻮﺕ ﺍﻟﺰﺅﺍﻡ ‪ ،‬ﻛﺬﻟﻚ ﺍﻟﻌﺎﱂ ﻳﺘﺂﻣﺮ‬
‫ﻋﻠﻴﻬﻢ ﻭﻳﺼﻔﻬﻢ ﺍﳌﻔﱵ ﺍﻟﻌﺎﻡ ﻟﻸﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ )ﺑﻮﺵ( ﺑﺄ‪‬ﻢ ﺇﺭﻫﺎﺑﻴﻮﻥ ﻭﻣﺘﻄﺮﻓـﻮﻥ ﻭﻣﺘـﺸﺪﺩﻭﻥ‪ ،‬ﻷ‪‬ـﻢ‬
‫ﳛﻮﻟﻮﻥ ﺩﻭﻥ ﺍﻻﺗﻔﺎﻕ ﻣﻊ ﺍﻟﻴﻬﻮﺩ ‪ ٠‬ﻓﻬﻞ ﻧﺒﻘﻲ ﺃﺧﻮﺗﻨﺎ ﳝﻮﺗﻮﻥ ﻭﻳﺴﺤﻘﻮﻥ ﻭ‪‬ﺪﻡ ﻋﻠﻴﻬﻢ ﺑﻴﻮ‪‬ﻢ ﻭﳓﻦ ﻧﻴـﺎﻡ‬

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‫‪٢٣٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺃﻭ ﻧﺴﺘﺠﲑ ﲟﻦ ﻭﺿﻊ ﺩﻭﻟﺔ ﺍﻟﻴﻬﻮﺩ ﰲ ﻗﻠﺐ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ‪ ،‬ﻭﻟﻦ ﻳﻜﺘﻔﻲ ﺍﻟﻴﻬﻮﺩ ﺑﻔﻠﺴﻄﲔ ﻓﺄﻃﻤـﺎﻋﻬﻢ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﺑﻜﺜﲑ ‪ ،‬ﻭﻻ ﺃﺣﺪ ﻳﻘﻒ ﰲ ﻃﺮﻳﻘﻬﻢ ‪ ،‬ﻓﺂﻥ ﺍﻷﻭﺍﻥ ﻷﻥ ﻧﻮﻗﻦ ﺃﻥ ﻫﺆﻻﺀ ﺍﳊﻜﺎﻡ ﻻ ﳝﺜﻠـﻮﻥ‬
‫ﺷﻌﻮ‪‬ﻢ ‪ ،‬ﺑﻞ ﳝﺜﻠﻮﻥ ﻣﻦ ﻣﻜﻨﻮﺍ ﳍﻢ ﻭﻫﻢ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﺁﻥ ﻟﻨﺎ ﺃﻥ ﻧﻌﺮﻑ ﺍﻟﻌﺪﻭ ﻣﻦ ﺍﻟـﺼﺪﻳﻖ ‪،‬ﻭﺃﻥ‬
‫ﻛﻞ ﻣﻦ ﻳﺘﻌﺎﻭﻥ ﻣﻊ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﺿﺪ ﺃﺑﻨﺎﺀ ﺑﻠﺪﻩ ﻭﺍﻟﺼﺎﳊﲔ ﻣﻨﻬﻢ ﻣﺎ ﻫﻮ ﺇﻻ ﺿﺎﻝ ﻣﻀﻞ ‪ ،‬ﳚﺐ ﺇﺯﺍﺣﺘﻪ‬
‫ﺑﺄﻳﺔ ﻭﺳﻴﻠﺔ ﳑﻜﻨﺔ ‪،‬‬
‫ﻭﻋﻮﺩﺓ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻛﻤﺎ ﻳﻠﻲ‬
‫ﺍﺳﺘﻤﺮﺍﺭ ﺍﻻﻧﺘﻔﺎﺿﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﲨﻴﻊ ﺍﳌﺆﺍﻣﺮﺍﺕ ﻋﻠﻴﻬﺎ ﻣﺼﺪﺍﻗﹰﺎ ﳊﺪﻳﺚ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻋﻦ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﺯﻳﺎﺩ ﺻﻠﻒ ﺍﻟﻌﺪﻭ ﻭﺟﺮﺍﺋﻤﻪ ‪،‬ﺍﺯﺩﻳﺎﺩ ﺧﻨﻮﻉ ﻭﺫﻝ ﻫﺆﻻﺀ ﺍﳋﻮﻧـﺔ‬
‫ﻋﻨﺪ ﺋﺬ ﻻ ﺑﺪ ﺃﻥ ﻳﻨﺒﻠﺞ ﺍﻟﻔﺠﺮ ﺍﳉﺪﻳﺪ ﻣﻦ ﻭﺳﻂ ﺍﻟﻈﻼﻡ ﺣﻴﺚ ﻳﻮﻗﻦ ﺍﻟﻨﺎﺱ ﺃﻧﻪ ﻻ ﺣﻞ ﳍﻢ ﺇﻻ ﺑﺎﻟﻌﻮﺩﺓ ﺇﱃ‬
‫ﺍﻹﺳﻼﻡ ﻋﻘﻴﺪﺓ ﻭﻋﺒﺎﺩﺓ ﻭﺳﻠﻮﻛﹰﺎ ﻭﻣﻨﻬﺞ ﺣﻴﺎﺓ ﺑﻌﺪ ﺃﻥ ﺫﺍﻗﻮﺍ ﺍﻟﻮﻳﻼﺕ ﻣﻦ ﺗﺮﻛﻬﻢ ﻟﺪﻳﻨﻬﻢ ﻋﻠﻰ ﻳﺪﻱ ﺟﻼﺩ‬
‫ﻳﻬﻢ‬
‫ﻭﻛﺬﻟﻚ ﺃﻥ ﻳﻘﻮﻡ ﺍﻟﺪﻋﺎﺓ ﺍﳌﺨﻠﺼﻮﻥ ﺑﺒﻴﺎﻥ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﻋﻠﻰ ﺿﻮﺀ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻣﻊ ﲢﻤﻞ ﻛﺎﻓﺔ ﺍﻟﺘﺒﻌﺎﺕ‬
‫ﻭﺍﻟﺘﻀﺤﻴﺎﺕ ﺣﻴﺚ ﺳﻴﻘﻮﻡ ﺍﳊﻜﺎﻡ ﲟﺤﺎﻭﻟﺔ ﺳﺤﻘﻬﻢ ﻭﺍﻟﺘﻌﺎﻭﻥ ﻣﻊ ﺷﻴﺎﻃﲔ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﳍـﺬﻩ ﺍﻟﻐﺎﻳـﺔ ‪،‬‬
‫ﻭﻣﻊ ﻫﺬﺍ ﺇﺫﺍ ﺻﱪ ﻫﺆﻻﺀ ﻭﺍﺣﺘﺴﺒﻮﺍ ﻭﺃﻳﻘﻨﻮﺍ ﺍﻧﻪ ﻟﻦ ﻳﺼﻴﺒﻬﻢ ﺇﻻ ﻣﺎ ﻛﺘﺐ ﺍﷲ ﳍﻢ ‪ ،‬ﻭﺍﺳﺘﺮﺧﺼﻮﺍ ﺃﻧﻔـﺴﻬﻢ‬
‫ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ﻓﻼ ﺿﲑ ﻋﻠﻴﻬﻢ ﻣﻬﻤﺎ ﺃﺻﺎ‪‬ﻢ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﺴﻴﻜﻮﻧﻮﻥ ﻭﻗﻮﺩ ﺍﻟﺜﻮﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﺭﻣﺔ‬
‫‪ ،‬ﺍﻟﱵ ﺗﻘﺘﻠﻌﻬﻢ ﻣﻦ ﺍﳉﺬﻭﺭ ﻭﺗﻜﻮﻥ ﻧﻮﺍﺓ ﻟﻠﺨﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳋﺎﻣﺴﺔ ﻛﻤﺎ ﺃﺧﱪ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ ‪،‬‬
‫ﻭﻟﻜﻦ ﻻ ﺑﺪ ﻣﻦ ﺭﺳﻢ ﻣﻌﺎﱂ ﻫﺬﻩ ﺍﳋﻼﻓﺔ ﻓﻘﺪ ﻛﺘﺐ ﻋﻨﻬﺎ ﺍﻟﻜﺜﲑ ‪،‬‬
‫ﻣﻌﺎﱂ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻨﺘﻈﺮﺓ‬
‫ﺃﻗﻮﻝ ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ‪:‬‬
‫ﻻ ﺑﺪ ﻣﻦ ﻭﺿﻊ ﻧﻘﺎﻁ ﺃﺳﺎﺳﻴﺔ ﻻ ﺑﺪ ﻣﻦ ﺍﻷﺧﺬ ‪‬ﺎ ﰲ ﻋﺼﺮﻧﺎ ﻫﺬﺍ ﻋﺼﺮ ﺍﻟﺘﻘﺪﻡ ﻭﺍﻟﺘﺂﻣﺮ ﻋﻠﻰ ﺍﻹﺳـﻼﻡ‬
‫ﻭﺍﻟﻐﺰﻭ ﺍﻟﻔﻜﺮﻱ ﻭﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﻏﲑﻩ‬
‫ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﳋﻠﻴﻔﺔ ﻣﻦ ﺃﺻﻠﺤﻬﻢ ‪ ،‬ﻭﻟﻴﺲ ﺑﺸﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﻗﺮﺷﻴﹰﺎ ﺍﻟﻴﻮﻡ ﻟﻜـﻦ ﻻ ﺑـﺪ ﺃﻥ ﻳﺘـﺼﻒ‬
‫ﺑﺎﻟﺼﻔﺎﺕ ﺍﻟﱵ ﻭﺿﻌﺖ ﺳﺎﺑﻘﹰﺎ ﻣﻊ ﺯﻳﺎﺩﺓ ﺃﻥ ﻳﻜﻮﻥ ﻛﺒﲑﹰﺍ ﰲ ﺍﻟﺴﻦ ﻣﺎ ﻻ ﻳﻘﻞ ﻋﻦ ﺃﺭﺑﻌﲔ ﺳﻨﺔ ﻭﺻـﺎﺣﺐ‬
‫ﺧﱪﺓ ﻭﲡﺮﺑﺔ ‪ ،‬ﻭﺃﻥ ﺗﻜﻮﻥ ﻟﻪ ﺧﺪﻣﺎﺕ ﻟﻺﺳﻼﻡ ﻛﺜﲑﺓ ﻭﺃﻥ ﻳﻜﻮﻥ ﺑﺼﲑﹰﺍ ﲟﺎ ﳚﺮﻱ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺫﻛﻴـ‪‬ﺎ‬
‫ﻓﻄﻨ‪‬ﺎ ﻭﻣﺘﺤﺮﻗﹰﺎ ﻋﻠﻰ ﺗﻄﺒﻴﻖ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻤﻞ ﻣﻦ ﺃﺟﻠﻪ ﻟﻴﻞ ‪‬ﺎﺭ ﻭﺇﻳﺜﺎﺭﻩ ﻋﻠﻰ ﲨﻴﻊ ﺭﻏﺒﺎﺗﻪ ﻭﺃﻥ ﻳﻘﺘـﺪﻱ‬
‫ﺑﺎﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ‪ ،‬ﻭﻻ ﻣﺎﻧﻊ ﺃﻥ ﻳﻜﻮﻥ ﻣﺪﻯ ﺍﳊﻴﺎﺓ ﻛﻤﺎ ﻛﺎﻥ ﺳﺎﺑﻘﹰﺎ ﻣﺎ ﺩﺍﻡ ﻗﺎﺋﻤﺎ ﺑﺄﻣﻮﺭ ﺍﳋﻼﻓﺔ ﻋﻠـﻰ ﺃﰎ‬
‫ﻭﺟﻪ ﻭﰲ ﺫﻟﻚ ﺍﺳﺘﻘﺮﺍﺭ ﻟﻠﻨﻈﺎﻡ ﺍﻟﺴﻴﺎﺳﻲ ﰲ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﻛﺬﻟﻚ ﻟﻴﺲ ﻟﻪ ﺣﺼﺎﻧﺔ ﻓﻤﺜﻠﻪ ﻣﺜـﻞ ﺃﻱ ﻣـﺴﻠﻢ‬
‫ﻋﺎﺩﻱ ‪ ، ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﺟﺎﺭ ﺃﻭ ﺍﳓﺮﻑ ﻓﻴﻌﺰﻝ ‪ ،‬ﻋﻦ ﻃﺮﻳﻖ ﳎﻠﺲ ﺍﻟﺸﻮﺭﻯ ﻭﺇﻻ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟـﺸﻌﺐ ﻭﻟـﻮ‬

‫‪٢٣٧‬‬
‫‪٢٣٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺑﺎﻟﻘﻮﺓ ‪ ،‬ﻭﻻ ﻣﺎﻧﻊ ﺃﻥ ﻳﻜﻮﻥ ﺣﻜﻢ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ﻻ ﻣﺮﻛﺰﻳ‪‬ﺎ ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺃﻣﲑ ﻛﻞ ﺑﻠﺪ ﻣﻨـﻬﺎ ﺃﻭ ﻗﺮﻳﺒـﹰﺎ‬
‫ﻣﻨﻬﺎ ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺩﺳﺘﻮﺭ ﺍﳌﺴﻠﻤﲔ ﻭﺍﺣﺪﹰﺍ ﻣﺴﺘﻨﺒﻄﹰﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﳎﻠﺲ ﺷﻮﺭﻯ‬
‫ﻣﻨﺘﺨﺐ ﻣﻦ ﻗﺒﻞ ﺍﻟﺸﻌﺐ ﺍﻧﺘﺨﺎﺑﹰﺎ ﺣﺮ‪‬ﺍ ﻧﺰﻳﻬﹰﺎ ﻟﻴﺲ ﻓﻴﻪ ﺩﻋﺎﻳﺎﺕ ﻭﻻ ﺃﻛﺎﺫﻳﺐ ﺃﻭ ﻣﺰﺍﻭﺩﺍﺕ ‪ ،‬ﺑﻞ ﻓﻴﻪ ﺑﺮﺍﻣﺞ‬
‫ﻋﻤﻞ ﳌﺼﻠﺤﺔ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺫﻭﻱ ﺍﻟﻜﻔﺎﺀﺍﺕ ﺍﻟﻌﺎﻟﻴﺔ ﻭﻣﻦ ﺍﻟﺘﻘﺎﺓ ﺍﻟﻮﺭﻋﲔ ﺍﻟـﺬﻳﻦ‬
‫ﻗﺪﻣﻮﺍ ﺧﺪﻣﺎﺕ ﻛﺜﲑﺓ ﻟﻺﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ‪ ،‬ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺃﺻﺤﺎﺏ ﲡﺎﺭﺏ ﻟﻴﺴﻮﺍ ﺻـﻐﺎﺭﹰﺍ ﺑـﻞ ﳚـﺐ ﺃﻥ‬
‫ﻳﻜﻮﻧﻮﺍ ﻛﺒﺎﺭﹰﺍ ﻛﺬﻟﻚ ﻣﻦ ﺍﻷﺭﺑﻌﲔ ﻓﻤﺎ ﻓﻮﻕ ‪ ،‬ﻭﺃﻥ ﻳﻨﺘﺨﺐ ﺭﺋﻴﺲ ﳎﻠﺲ ﺍﻟﺸﻮﺭﻯ ﻣﻦ ﻗﺒﻠﻬﻢ ﻭﻻ ﻳﻌـﲔ‬
‫ﺗﻌﻴﻴﻨﹰﺎ ‪، ،‬‬
‫ﺍﳉﻤﻴﻊ ﻋﻠﻴﻬﻢ ﺍﻟﻌﻤﻞ ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻣﺎ ﺃﲨﻊ ﻋﻠﻴﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ﻭﻣﺎ‬
‫ﱂ ﻳﻮﺟﺪ ﻓﻴﻪ ﻧﺺ ﻫﻮ ﻣﻮﺿﻊ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻴﻌﺮﺽ ﻋﻠﻰ ﳎﻠﺲ ﺍﻟﺸﻮﺭﻯ ﻓﺈﻥ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻣﺮ ﻭﺟـﺐ ﻋﻠـﻰ‬
‫ﺍﳉﻤﻴﻊ ﺍﻻﻧﺼﻴﺎﻉ ﻟﻪ ‪ ،‬ﻭﺇﻥ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﻓﺎﻷﺧﺬ ﺑﺮﺃﻱ ﺍﻷﻏﻠﺒﻴﺔ ﻫﻮ ﺍﶈﺘﻢ ﻭﺇﻥ ﺍﺧﺘﻠﻔﻮﺍ ﻋﻠﻰ ﺭﺃﻳﲔ ﻣﺘﻘﺎﺑﻠﲔ‬
‫ﻓﻴﻌﺮﺽ ﻋﻠﻰ ﳉﻨﺔ ﺍﺳﺘﺸﺎﺭﻳﺔ ﺃﺧﺮﻯ ﻭﻣﺎ ﺗﺮﺟﺤﻪ ﻣﻠﺰﻡ ﻟﻠﻌﻤﻞ ﺑﻪ ‪،‬‬
‫ﳚﻮﺯ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﲡﺎﺭﺏ ﺍﻷﻣﻢ ﺍﻷﺧﺮﻯ ﰲ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﲝﻴﺚ ﻳﺆﺧﺬ ﻣﻨﻬﺎ ﻣﺎ ﻳﻨﺎﺳﺒﻨﺎ ﺑﻌﺪ ﲡﺮﻳﺪﻩ ﻣـﻦ‬
‫ﻼ ﻋﻦ ﺍﻟﺸﻮﺭﻯ ﻓﺘﻠﻚ ﻧﻈﺎﻡ ﺑـﺸﺮﻱ ﻣـﺘﻐﲑ‬ ‫ﺃﺻﻠﻪ ﻭﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺘﻪ ﺷﺮﻋﹰﺎ ﻭ ﻟﻜﻦ ﻟﻴﺴﺖ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺑﺪﻳ ﹰ‬
‫ﻣﺘﺒﺪﻝ ﻭﻫﺬﻩ ﻣﻦ ﻋﻨﺪ ﺍﷲ ‪ ،‬ﻭﻭﺟﻮﺏ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺴﺎﺑﻘﺔ ‪،‬‬
‫ﻼ ﻭﺍﻟـﺴﻔﺮ‬
‫ﻻ ﺣﺎﺟﺔ ﻷﻥ ﺗﺸﺘﺮﻙ ﺍﳌﺮﺃﺓ ﰲ ﳎﻠﺲ ﺍﻟﺸﻮﺭﻯ ﻭﻻ ﺃﻱ ﻋﻤﻞ ﻳﺘﻄﻠﺐ ﻣﻨﻬﺎ ﺗﺮﻙ ﺍﻟﺒﻴﺖ ﻃـﻮﻳ ﹰ‬
‫ﻭﺍﻻﺧﺘﻼﻁ ﺑﺎﻟﺮﺟﺎﻝ‪ ،‬ﻭﻟﻜﻦ ﺗﺸﻜﻞ ﳉﻨﺔ ﻣﻦ ﺍﳌﺘﺨﺼﺼﺎﺕ ﺑﺸﺆﻭﻥ ﺍﻷﺳﺮﺓ ﻭﳓﻮﻫﺎ ﻓﻴﺴﺘـﺸﺮﻥ ﻭﻗـﺖ‬
‫ﺍﳊﺎﺟﺔ ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺮﺃﺓ ﻻ ﺗﺜﻖ ﺑﺄﺑﻴﻬﺎ ﻭﺯﻭﺟﻬﺎ ﻭﻋﻤﻬﺎ ﻭﺧﺎﳍﺎ ﻓﻼ ﺧﲑ ﻓﻴﻬﺎ ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﳚﻮﺯ ﲢﺪﻳﺪ ﻣﺪﺓ ﺃﻋﻀﺎﺀ ﳎﻠﺲ ﺍﻟﺸﻮﺭﻯ ﻭﳚﻮﺯ ﺟﻌﻠﻬﺎ ﻗﺎﺑﻠﺔ ﻟﻠﺘﺠﺪﻳﺪ ﻣﺎ ﺩﺍﻣﻮﺍ ﻳﻘﻮﻣﻮﻥ ﺑﻌﻤﻠـﻬﻢ‬
‫ﻋﻠﻰ ﺃﰎ ﻭﺟﻪ‪،‬‬
‫ﻼ ﻳﺼﺒﺢ‬
‫ﺭﺋﻴﺲ ﳎﻠﺲ ﺍﻟﺸﻮﺭﻯ ﻫﻮ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻧﺎﺋﺒﹰﺎ ﳋﻠﻴﻔﺔ ﺍﳌﺴﻠﻤﲔ ﻭﰲ ﺣﺎﻝ ﻣﻮﺗﻪ ﺍﳌﻔﺎﺟﺊ ﺃﻭ ﻋﺰﻟﻪ ﻣﺜ ﹰ‬
‫ﺧﻠﻴﻔﺔ ‪ ،‬ﻭﻛﺬﻟﻚ ﻻ ﺣﺎﺟﺔ ﻟﻮﻻﻳﺔ ﺍﻟﻌﻬﺪ ‪ ،‬ﻓﻘﺪ ﺟﺮﺕ ﺍﻟﻮﻳﻼﺕ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﻭﻻ ﻳﻮﱄ ﺍﳋﻠﻴﻔﺔ ﺃﺣـﺪﹰﺍ‬
‫ﻣﻦ ﺃﻗﺮﺑﺎﺋﻪ ﺑﺴﺒﺐ ﻗﺮﺍﺑﺘﻪ ﺑﻞ ﺑﺴﺒﺐ ﻛﻔﺎﺀﺗﻪ ‪،‬‬
‫ﻭﳚﻮﺯ ﺍﻟﺴﻤﺎﺡ ﺑﺈﻧﺸﺎﺀ ﺃﺣﺰﺍﺏ ﺇﺳﻼﻣﻴﺔ ﻻ ﲣﺮﺝ ﺃﻫﺪﺍﻓﻬﺎ ﻋﻦ ﺩﺳﺘﻮﺭ ﺍﻹﺳﻼﻡ ﻭﻣﺜﻠﻪ ﺍﻟﻌﻠﻴـﺎ ‪،‬ﻻ ﻳـﺴﻤﺢ‬
‫ﺑﺈﻧﺸﺎﺀ ﺃﺣﺰﺍﺏ ﳐﺎﻟﻔﺔ ﻟﻺﺳﻼﻡ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺍﻷﺳﺒﺎﺏ ﻭﺇﻻ ﻋﺪ ﺧﻴﺎﻧﺔ ﻟﻺﺳﻼﻡ ‪،‬‬
‫ﻻ ﳚﻮﺯ ﻟﻠﺨﻠﻴﻔﺔ ﻭﻻ ﺃﻋﻮﺍﻧﻪ ﺍﻟﺘﺠﺴﺲ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻻ ﺗﺘﺒﻊ ﻋﻮﺭﺍ‪‬ﻢ ‪،‬‬
‫ﳚﻮﺯ ﻧﻘﺪ ﺗﺼﺮﻓﺎﺕ ﺍﳊﻜﻮﻣﺔ ﺑﺎﻟﺼﺤﻒ ﻭﺍ‪‬ﻼﺕ ﻭﻏﲑﻫﺎ ﺑﺸﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﻘﺪ ﺻﺤﻴﺤﹰﺎ ﻭﻫﺎﺩﻓﹰﺎ ﻭﻟﻴﺲ‬
‫ﻓﻴﻪ ﲡﺮﻳﺢ ﻣﻦ ﺑﺎﺏ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ‪٠٠٠‬‬
‫ﺍﻟﺴﻠﻄﺔ ﺍﻟﻘﻀﺎﺋﻴﺔ ﻣﻔﺼﻮﻟﺔ ﻋﻦ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺘﻨﻔﻴﺬﻳﺔ ﻭﻣﺴﺘﻘﻠﺔ ﻋﻨﻬﺎ ﻭﻳﻨﺘﺨﺐ ﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ ﻣﻦ ﻗﺒﻞ ﺍﻟﻘـﻀﺎﺓ‬
‫ﻭﻟﻴﺲ ﺗﻌﻴﻴﻨﺎ ‪،‬‬

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‫‪٢٣٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺗﺸﻜﻞ ﳏﻜﻤﺔ ﻟﻠﻤﻈﺎﱂ ﻭﺍﳉﺮﺍﺋﻢ ﺍﻟﱵ ﲢﺼﻞ ﻣﻦ ﻗﺒﻞ ﺍﻟﺪﻭﻟﺔ ﺿﺪ ﺃﻓﺮﺍﺩ ﺍﻟﺸﻌﺐ ﻭﻻ ﳛﻖ ﻟﻠﺨﻠﻴﻔﺔ ﺣﻠـﻬﺎ‬
‫ﻭﻻ ﺣﻞ ﳎﻠﺲ ﺍﻟﺸﻮﺭﻯ ﻣﻬﻤﺎ ﻋﺼﻒ ﺑﺎﻟﺒﻼﺩ ‪ ،‬ﻻ ﻳﻮﺟﺪ ﻗﺎﻧﻮﻥ ﻃﻮﺍﺭﺉ ﰲ ﺍﻹﺳﻼﻡ ‪ ،‬ﺃﺣﻜﺎﻡ ﺍﻟﻌﺒـﺎﺩﺍﺕ‬
‫ﺍﻟﻔﺮﺩﻳﺔ ﻳﺘﺮﻙ ﻟﻠﻨﺎﺱ ﺍﺧﺘﻴﺎﺭ ﺍﳌﺬﻫﺐ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻭﻥ ﺩﻭﻥ ﺗﻌﺼﺐ ﻟﻪ ‪،‬‬
‫ﻭﺃﻣﺎ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻘﻀﺎﺋﻴﺔ ﻓﺎﳌﺘﻔﻖ ﻋﻠﻴﻪ ﻳﻠﺰﻡ ﺍﳉﻤﻴﻊ ﺑﻪ ﺣﺎﻛﻢ ﻭﳏﻜﻮﻡ ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﳐﺘﻠﻔﹰﺎ ﻓﻴﻪ ﻭﺩﺍﺧﻼ ﺿﻤﻦ‬
‫ﺩﺍﺋﺮﺓ ﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﺸﺮﻭﻉ ﻓﻴﻨﺘﻘﻰ ﻣﻨﻪ ﻣﺎ ﻳﻨﺎﺳﺐ ﻭﺿﻊ ﺍﳌﺴﻠﻤﲔ ﻭﺣﻴﺎ‪‬ﻢ ﻭﻳﻠﺰﻡ ﺍﻟﻨﺎﺱ ﺑﻪ ﻭﻟﻴﺲ ﺑﺸﺮﻁ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻣﻦ ﺍﳌﺬﺍﻫﺐ ﺍﻷﺭﺑﻌﺔ ﻓﻘﻂ ﺑﻞ ﻭﻣﺬﺍﻫﺐ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﻛﺬﻟﻚ ﻃﻼﺏ ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ ﻭﺃﻗﺮﺍ‪‬ﻢ‬
‫ﻛﺎﻷﻭﺯﺍﻋﻲ ﻭﺍﻟﺜﻮﺭﻱ ﻭﺍﻟﻄﱪﻱ ﻭﺍﺑﻦ ﺣﺰﻡ ﺍﻟﻈﺎﻫﺮﻱ ﻭﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻭﺍﻟﺸﻮﻛﺎﱐ ﻭﳓﻮﻫﻢ ﳑﻦ ﺧﺪﻡ‬
‫ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻐﺮﺍﺀ ﻭﺃﻓﲎ ﺣﻴﺎﺗﻪ ﻣﻦ ﺃﺟﻠﻬﺎ ﻋﻠﻰ ﺃﻥ ﻻ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺃﺭﺍﺀ ﺷﺎﺫﺓ ﺃﻭ ﺛﺒﺖ ﳐﺎﻟﻔﺘـﻬﺎ ﻟﻠـﻨﺺ‬
‫ﺍﻟﺼﺮﻳﺢ‬
‫ﻭﻻ ﻳﻮﺟﺪ ﺗﻌﻘﻴﺪﺍﺕ ﻗﻀﺎﺋﻴﺔ ﻓﺎﳉﺮﺍﺋﻢ ﺗﺜﺒﺖ ﺇﻣﺎ ﺑﺎﻻﻋﺘﺮﺍﻑ ﺍﳊﺮ ﻏﲑ ﺍﳌﺒﲏ ﻋﻠﻰ ﺍﻟﻘـﺴﺮ ﺃﻭﺍﻹﻛـﺮﺍﻩ ‪ ،‬ﺃﻭ‬
‫ﺑﺸﻬﻮﺩ ﻛﻤﺎ ﺣﺪﺩﺕ ﺫﻟﻚ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﻭﺗﻘﺎﻡ ﺍﳊﺪﻭﺩ ﻋﻠﻰ ﺍﳉﻤﻴﻊ ﲤﻴﻴﺰ ﺑﻴﻨﻬﻢ ﳉﻨﺲ ﺃﻭ ﻟﻮﻥ ﺃﻭ‬
‫ﻗﺮﺍﺑﺔ ﺭﺋﻴﺲ ﺃﻭ ﻣﺮﺅﻭﺱ ﻭﻳﻜﻮﻥ ﺇﻗﺎﻣﺔ ﺍﳊﺪﻭﺩ ﻋﻠﻨﹰﺎ ﻣﻦ ﺃﺟﻞ ﺇﺑﻌﺎﺩ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﳉﺮﳝﺔ ‪،‬ﻻ ﺃﺣـﺪ ﻳﺘـﺪﺧﻞ‬
‫ﲝﻜﻢ ﺍﻟﻘﺎﺿﻲ ﻓﻬﻮ ﻣﺴﺘﻘﻞ ﲤﺎﻣﹰﺎ ‪ ،‬ﻭﻳﺴﺘﻌﲔ ﺍﻟﻘﺎﺿﻲ ﲟﺴﺘﺸﺎﺭﻳﻦ ﻣﺘﺨﺼﺼﲔ ﻭﳐﻠﺼﲔ ﻟﻴﻜﻮﻥ ﺣﻜﻤـﻪ‬
‫ﺃﻗﺮﺏ ﻟﻠﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ‪٠٠‬‬
‫ﻼ ﻣﻦ ﻓـﻀﺎﺋﻴﺎﺕ‬
‫ﻭﺃﻣﺎ ﺍﻹﻋﻼﻡ ﻓﻴﺘﻮﻻﻩ ﺍﻟﺼﺎﳊﻮﻥ ﺍﻟﺬﻳﻦ ﻳﺪﺍﻓﻌﻮﻥ ﻋﻦ ﺍﻹﺳﻼﻡ ﻭﻗﻴﻤﻪ ﺍﻟﻌﻠﻴﺎ ‪ ،‬ﻭﻳﻜﻮﻥ ﺷﺎﻣ ﹰ‬
‫ﻭﺇﺫﺍﻋﺎﺕ ﻭﳎﻼﺕ ﻭﺻﺤﻒ ﻭﻏﲑ ﺫﻟﻚ ‪ ،‬ﻳﺪﺍﻓﻊ ﻋﻦ ﺍﻹﺳﻼﻡ ﻭﻳﱪﺯ ﺃﳘﻴﺔ ﺍﳊﻞ ﺍﻹﺳﻼﻣﻲ ﻭﻳـﺮﺩ ﻋﻠـﻰ‬
‫ﺍﻟﺸﺒﻬﺎﺕ ﻭﺍﻷﻛﺎﺫﻳﺐ ‪ ،‬ﳘﻪ ﺍﻷﻭﻝ ﺗﺒﺼﲑ ﺍﳌﺴﻠﻤﲔ ﲝﻘﻴﻘﺔ ﺩﻳﻨﻬﻢ ‪ ،‬ﻻ ﻣﺎﻧﻊ ﻣﻦ ﺍﳌﺴﻠﺴﻼﺕ ﺍﻟﺪﻳﻨﻴﺔ ﺍﳍﺎﺩﻓﺔ‬
‫‪ ،‬ﻭﺍﻟﱪﺍﻣﺞ ﺍﻟﺘﺮﻓﻴﻬﻴﺔ ﺍﻟﱵ ﻻ ﲣﺮﺝ ﻋﻦ ﺃﺩﺏ ﺍﻹﺳﻼﻡ ﻭﻻ ﻣﺎﻧﻊ ﻣﻦ ﺍﺷﺘﺮﺍﻙ ﺍﳌﺮﺃﺓ ﺍﳌﺴﻠﻤﺔ ﻓﻴﻪ ﺑـﺸﺮﻁ ﺃﻥ‬
‫ﺗﻜﻮﻥ ﻣﻠﺘﺰﻣﺔ ﺑﺎﳊﺠﺎﺏ ﺍﻹﺳﻼﻣﻲ ﻻ ﺗﱪﺯ ﺷﻴﹰﺎ ﻣﻦ ﻣﻔﺎﺗﻨﻬﺎ ‪ ،‬ﻭﻳﺴﺘﺨﺪﻡ ﺍﻟﻜﻔﺎﺀﺍﺕ ﺍﻟﻌﺎﻟﻴﺔ ‪ ،‬ﻭﻳﺒﺘﻌﺪ ﻋـﻦ‬
‫ﲣﺪﻳﺮ ﺍﻟﻨﺎﺱ ﻭﺧﺪﺍﻋﻬﻢ ‪،‬ﻻ ﻛﺬﺏ ﻓﻴﻪ ﻭﻻ ﻓﺠﻮﺭ ‪ ،‬ﻭﻳﺸﺎﺭﻙ ﻓﻴﻪ ﺍﻟﻨﺎﺱ ﻟﻠﺘﻌﺒﲑ ﻋﻦ ﺁﺭﺍﺋﻬﻢ ﺍﳊﺮﺓ ﲝﺮﻳـﺔ‬
‫ﺗﺎﻣﺔ ‪ ،‬ﻭﺍﻟﺼﺤﻒ ﻻ ﻣﺎﻧﻊ ﺃﻥ ﺗﻜﻮﻥ ﺣﺮﺓ ﻭﻟﻜﻦ ﻻ ﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﻭﺳﻴﻠﺔ ﺇﻋﻼﻡ ﳐﺎﻟﻔـﺔ ﻟﻺﺳـﻼﻡ‬
‫ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻟﺬﺭﺍﺋﻊ ‪ ،‬ﻭﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﳚﺐ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻴﻬﺎ ﺍﳊﺚ ﻋﻠﻰ ﻃﺎﻋـﺔ ﺍﷲ ﻭﺍﻟﻌﻤـﻞ‬
‫ﺍﻟﺼﺎﱀ ﻭﺃﺛﺮ ﺫﻟﻚ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﳊﺚ ﺍﻹﻧﻔﺎﻕ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺑﺎﻟﻨﻔﺲ ﻭﺍﳌﺎﻝ‪٠٠٠‬‬
‫ﻭﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻼﻗﺘﺼﺎﺩ ﺍﻹﺳﻼﻣﻲ ﻓﻬﻮ ﺍﻗﺘﺼﺎﺩ ﻣﺴﺘﻘﻞ ﻋﻦ ﺍﻟﺘﺒﻌﻴﺔ ﻟﻠﻐﺮﺏ ﺃﻭ ﺍﻟﺸﺮﻕ ﻣﺴﺘﻤﺪ ﻣﻦ ﺍﻹﺳﻼﻡ‬
‫ﻟﻴﺲ ﻓﻴﻪ ﺭﺑﺎ ﻭﻻ ﻏﺶ ﻭﻻ ﺍﺣﺘﻜﺎﺭ ﻭﻻ ﺧﺪﺍﻉ ﻭﻻ ﻣﻜﺮ ‪ ،‬ﻳﻠﺘﺰﻡ ﺍﳊﻼﻝ ﻭﳛﺬﺭ ﻣﻦ ﺍﳊﺮﺍﻡ ﻭﺍﻟـﺸﺒﻬﺎﺕ ‪،‬‬
‫ﳛﺚ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺰﺭﺍﻋﺔ ﻭﻳﺴﺎﻋﺪﻫﻢ ﰲ ﺗﻄﻮﻳﺮﻫﺎ ﺑﻜﻞ ﺍﻟﺴﺒﻞ ﺍﳌﺘﺎﺣﺔ ﻭﻳﺴﻮ‪‬ﻗﻬﺎ ﳍﻢ ﺑـﺴﻬﻮﻟﺔ ‪ ،‬ﻭﳛـﺚ‬
‫ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﳊﺮﻑ ﺍﳍﺎﻣﺔ ﻟﻠﻤﺠﺘﻤﻊ ‪ ،‬ﻭﻛﺬﻟﻚ ﳛﺚ ﻋﻠﻰ ﺍﻟﺘﺠﺎﺭﺓ ﺍﳊﺮﺓ ﺩﻭﻥ ﺍﺳﺘﻐﻼﻝ ﻭﻻ ﺍﺣﺘﻜﺎﺭ ﺑـﲔ‬
‫ﲨﻴﻊ ﺃﻗﻄﺎﺭ ﺍﻹﺳﻼﻡ ﻻ ﻳﻮﺟﺪ ﲨﺎﺭﻙ ﻭﻻ ﻋﺸﻮﺭ ﻭﻻ ﺿﺮﺍﺋﺐ ﻭﺇﳕﺎ ﻳﺪﻓﻌﻮﻥ ﻣﺎ ﻳﻠﺰﻣﻬﻢ ﺍﻟﺸﺮﻉ ﺑـﻪ ﻣـﻦ‬
‫ﺯﻛﺎﺓ ﻭﺧﺮﺍﺝ ﻭﳓﻮ ﺫﻟﻚ ‪،‬ﺍﳊﺚ ﻋﻠﻰ ﺍﺳﺘﺼﻼﺡ ﺍﻷﺭﺍﺿﻲ ﻭﺗﻘﺪﱘ ﻛﻞ ﻣﺎ ﻳﻠﺰﻡ ﻟﻠﻨﺎﺱ ﻣﻦ ﺃﺟﻠـﻪ ﲝﻴـﺚ‬

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‫‪٢٤٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻼ ‪ ،‬ﺍﳊﺚ ﻋﻠﻰ ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻟﱵ ﳛﺘﺎﺝ ﺇﻟﻴﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﻭﺍﳊـﺚ ﻋﻠـﻰ ﺍﻹﺑـﺪﺍﻉ‬‫ﻳﻜﻮﻥ ﺍﻻﻗﺘﺼﺎﺩ ﻣﺘﻜﺎﻣ ﹰ‬
‫ﻭﺍﻻﺧﺘﺮﺍﻉ ‪،‬ﻣﻦ ﺃﺟﻞ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﳎﺘﻤﻊ ﺍﻟﻜﻔﺎﻳﺔ ﻭﺍﻟﻌﺪﻝ ‪ ،‬ﳝﻨﻊ ﺑﻴﻊ ﻭﺷﺮﺍﺀ ﺃﻱ ﺷﻲﺀ ﺣﺮﻣـﻪ ﺍﻹﺳـﻼﻡ‬
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‫ﻭﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺮﺃﺓ ﻓﻬﻲ ﻛﺎﻟﺮﺟﻞ ﺇﻻ ﻣﺎ ﺧﺺ ﺑﻪ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻓﺎﳊﻘﻮﻕ ﺍﻷﺳﺎﺳﻴﺔ ﻣﺸﺘﺮﻛﺔ ﻭﻟﻜـﻦ‬
‫ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻣﺮﺑﻴﺔ ﺃﺟﻴﺎﻝ ﻭﻗﺎﺋﻤﺔ ﺑﺸﺆﻭﻥ ﺍﻟﺒﻴﺖ ﻋﻠﻰ ﺃﰎ ﻭﺟﻪ ﻭﻻ ﺗﻌﻤﻞ ﺧﺎﺭﺝ ﺍﳌﱰﻝ ﺇﻻ ﺇﺫﺍ ﺍﺣﺘﺠﻨﺎ‬
‫ﻟﻌﻤﻠﻬﺎ ﻛﺎﻷﻣﻮﺭ ﺍﻟﱵ ﲣﺺ ﺍﻟﻨﺴﺎﺀ ﻣﻊ ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﻋﻤﻠﻬﺎ ﺍﻷﺳﺎﺳﻲ ﰲ ﺍﻟﺒﻴﺖ ﻭﻋﻤﻠﻬﺎ ﺍﻻﺳﺘﺜﻨﺎﺋﻲ ﺧـﺎﺭﺝ‬
‫ﺍﻟﺒﻴﺖ ﻭﺃﻥ ﺗﻠﺘﺰﻡ ﺑﻘﻴﻢ ﺍﻹﺳﻼﻡ ﻓﻼ ﺳﻔﻮﺭ ﻭﻻ ﺧﻠﻮﺓ ﺑﺎﻟﺮﺟﺎﻝ ‪ ،‬ﻭﻻ ﺗﻜﻠﻒ ﻣﻦ ﺍﻟﻌﻤـﻞ ﻣـﺎﻻ ﺗﻄﻴـﻖ ‪،‬‬
‫ﻭﺗﻜﻮﻥ ﺳﺎﻋﺎﺕ ﺍﻟﻌﻤﻞ )ﻻ ﺗﺰﻳﺪ ﻋﻦ ﲬﺲ ﺃﻭ ﺳﺖ ﺳﺎﻋﺎﺕ ( ﻭﳚﻮﺯ ﺃﻥ ﺗﺸﺎﺭﻙ ﰲ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ‪ ،‬ﻭﳚﻮﺯ‬
‫ﳍﺎ ﺃﻥ ﺗﺒﻴﻊ ﻭﺗﺸﺘﺮﻱ ﺇﺫﺍ ﺍﺣﺘﺎﺟﺖ ﻟﺬﻟﻚ ‪ ،‬ﺍﳌﺮﺃﺓ ﻻ ﺗﻨﻔﻖ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ‪ ،‬ﺑﻞ ﻳﻨﻔﻖ ﻋﻠﻴﻪ ﺃﺑﻮﻫﺎ ﺑﻨﺘﹰﺎ ﻭﺯﻭﺟﻬﺎ‬
‫ﺯﻭﺟﺔ ‪ ،٠٠‬ﻭﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﳍﺎ ﻣﻌﻴﻞ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺃﻥ ﺗﻈﻬﺮ ﻣﻦ ﺑﺪ‪‬ﺎ ﺃﺛﻨﺎﺀ ﺧﺮﻭﺟﻬـﺎ ﻏـﲑ‬
‫ﻭﺟﻬﻬﺎ ﻭﻛﻔﻴﻬﺎ ﻭﻻ ﻣﺎﻧﻊ ﳍﺎ ﻣﻦ ﺳﺘﺮﳘﺎ ‪ ،‬ﻭﳚﺐ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺃﻥ ﺗﻜﻮﻥ ﻣﺮﺑﻴﺔ ﺃﺟﻴﺎﻝ ﺍﳉﻬﺎﺩ ﻭﺍﻟﻌﻤـﻞ‬
‫ﺍﻟﻨﺎﻓﻊ ‪ ،‬ﻭﻫﺬﺍ ﻳﺘﻄﻠﺐ ﻣﻨﻬﺎ ﺍﻟﻜﺜﲑ ‪ ،‬ﻭﻫﻲ ﻣﻠﺰﻣﺔ ﺑﺎﻟﻘﻴﺎﻡ ﺑﺸﺆﻭﻥ ﺍﻟﺒﻴﺖ ﻣﻦ ﺗﻨﻈﻴﻒ ﻭﻋﻤﻞ ﺩﺍﺧﻞ ﺍﳌـﱰﻝ‬
‫‪ ٠٠‬ﻭﻛﺬﻟﻚ ﺍﳊﺚ ﻋﻠﻰ ﺍﻟﺰﻭﺍﺝ ﺍﳌﺒﻜﺮ ﻭﺗﻴﺴﲑ ﺳﺒﻠﻪ ﻭﺍﳊﺚ ﻋﻠﻰ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺟﺎﺕ ﻭﻣﻨﻊ ﻛﻞ ﺍﳌﻮﺑﻘـﺎﺕ‬
‫ﻭﳏﺮﺿﺎﺕ ﺍﻟﺮﺫﻳﻠﺔ ‪ ،‬ﻣﻊ ﺭﻋﺎﻳﺔ ﺍﻟﻴﺘﺎﻣﻰ ﻭﺍﻷﺭﺍﻣﻞ ‪٠٠٠‬‬
‫ﻭﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻌﻘﻴﺪﺓ ﻓﻴﺸﺎﻉ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﺑﻜﻞ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺼﺎﻓﻴﺔ ﻋﻦ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﻜﻮﻥ‬
‫ﻭﺍﳊﻴﺎﺓ ‪ ،‬ﺑﻌﻴﺪﺓ ﻋﻦ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﻭﻋﻦ ﺍﳋﺮﺍﻓﺎﺕ ‪ ،‬ﻭﻛﺬﻟﻚ ﺑﻌﻴﺪﺓ ﻋﻦ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺘﺄﻭﻳـﻞ ﺃﻭ ﺍﳌﺒﺎﻟﻐـﺔ ﰲ‬
‫ﺍﻹﺛﺒﺎﺕ ‪ ،‬ﻣﻊ ﺭﺑﻄﻬﺎ ﺑﺎﳊﻴﺎﺓ ﻭﺑﻮﺍﻗﻊ ﺍﻟﻨﺎﺱ ﻭﺑﻴﺎﻥ ﺃﳘﻴﺘﻬﺎ ﰲ ﺇﺻﻼﺡ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ ‪ ،‬ﻭﻣﻨﻊ ﻧﺸﺮ ﺍﻟﻌﻘﺎﺋﺪ‬
‫ﺍﳌﻨﺤﺮﻓﺔ ﺃﻭ ﺍﻟﺰﺍﺋﻐﺔ ‪٠٠‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻌﺒﺎﺩﺓ ﻓﺎﳊﺚ ﻋﻠﻴﻬﺎ ﻭﺑﻴﺎﻥ ﻏﺎﻳﺔ ﻭﺟﻮﺩ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﰲ ﻫﺬﻩ ﺍﻟﺪﺍﺭ ‪ ،‬ﻭﺇﻧﺸﺎﺀ ﺍﳌـﺴﺎﺟﺪ ﰲ ﻛـﻞ‬
‫ﻣﻜﺎﻥ ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﰲ ﺩﻭﺍﺋﺮ ﺍﻟﻌﻤﻞ ﻛﺎﻓﺔ ‪ ،‬ﻭﺇﻟﺰﺍﻡ ﺍﻟﻨﺎﺱ ﺑﺬﻟﻚ ﻭﻣﻌﺎﻗﺒﺔ ﺗﺎﺭﻙ ﺍﻟﺼﻼﺓ‬
‫‪ ،‬ﻭﺗﻴﺴﲑ ﺳﺒﻞ ﺍﻟﻄﺎﻋﺔ ﻭ ﺍﻟﻌﺒﺎﺩﺓ ﰲ ﻛﻞ ﻣﻜﺎﻥ ‪٠٠٠‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺘﻌﻠﻴﻢ ﻓﻴﻜﻮﻥ ﳎﺎﻧﻴﹰﺎ ﻭﻛﺬﻟﻚ ﺍﻟﺼﺤﺔ ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﺘﻼﺋﻤﹰﺎ ﻣﻊ ﺣﺎﺟﺎﺕ ﺍﻷﻣﺔ ﻭﻣﺘﻄﻠﺒﺎﺕ ﺍﳌﺮﺣﻠﺔ ﺍﻟﱵ‬
‫ﺗﻌﻴﺸﻬﺎ ﻣﺴﺘﻤﺪ‪‬ﺍ ﻣﻦ ﺍﻹﺳﻼﻡ ﻭﻗﻴﻤﻪ ﺍﻟﻌﻠﻴﺎ ‪ ،‬ﻣﺮﻛﺰﺍﹰ ﻋﻠﻰ ﻣﺎ ﻳﺼﻠﺢ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻭﻳﺮﺗﻘﻲ ﺑﻪ ﺻـﻌﺪﹰﺍ ﳓـﻮ‬
‫ﻼ ﻷﻣﻮﺭ ﺍﳊﻴﺎﺓ ﻛﻠﻬﺎ ‪ ،‬ﻋﻘﻴـﺪﺓ ﻭﻋﺒـﺎﺩﺓ‬‫ﺍﻟﻜﻤﺎﻝ ‪ ،‬ﻟﻴﺲ ﻓﻴﻪ ﺧﺮﺍﻓﺎﺕ ﻭﻻ ﺃﻭﻫﺎﻡ ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺷﺎﻣ ﹰ‬
‫ﻭﺃﺧﻼﻗﹰﺎ ﻭﻣﻌﺎﻣﻼﺕ ﻭﳐﺘﺮﻋﺎﺕ ﻭﻏﲑﻫﺎ ‪ ،‬ﻳﱪﺯ ﺍﳉﻮﺍﻧﺐ ﺍﻟﻄﻴﺒﺔ ﻣﻦ ﺗﺎﺭﳜﻨﺎ ﺍﻟﻨﺎﺻﻊ ﺍﻟﻮﺿﺎﺀ ﻭﻳﺒﺘﻌـﺪ ﻋـﻦ‬
‫ﺗﺪﺭﻳﺲ ﺍﻟﺴﻠﺒﻴﺎﺕ ﻭﺍﳋﻼﻑ ﺑﲔ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺪﻋﻮﺓ ﶈﺒﺘﻬﻢ ﲨﻴﻌﹰﺎ ﻭﻳﺮﻛﺰ ﻋﻠﻰ ﺍﻟـﺪﻓﺎﻉ ﻋـﻦ ﺍﻹﺳـﻼﻡ‬
‫ﻭﻣﻘﺎﺭﻧﺘﻪ ﺑﻐﲑﻩ ﻣﻊ ﺭﺩ ﺍﻟﺸﺒﻬﺎﺕ ﻭﺍﻷﻛﺎﺫﻳﺐ ﺍﻟﱵ ﻳﺮﻭﺟﻬﺎ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻭﻳﻌﺘﻤﺪ ﻓﻴﻪ ﻋﻠـﻰ ﺃﺻـﺤﺎﺏ‬
‫ﺍﳋﱪﺍﺕ ﺍﻟﻄﻮﻳﻠﺔ ﻗﺪﳝﹰﺎ ﻭﺣﺪﻳﺜﹰﺎ ﻭﺃﻥ ﻳﻜﺮﻡ ﺍﻟﻘﺎﺋﻤﻮﻥ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻴﻢ ﻭﻻ ﻳﻜﻠﻔﻮﻥ ﻓﻮﻕ ﻃﺎﻗﺘﻬﻢ ﻭﺃﻥ ﻳﻜـﻮﻥ‬
‫ﺩﺧﻠﻬﻢ ﻳﻜﻔﻴﻬﻢ ﻭﻳﻜﻔﻲ ﺃﻫﻠﻬﻢ ﻋﻦ ﺫﻝ ﺍﻟﺴﺆﺍﻝ ‪ ،‬ﻭﻻ ﻣﺎﻧﻊ ﻣﻦ ﺍﻟﺘﻔﺮﻍ ﻟﺬﻟﻚ ‪٠٠٠‬‬

‫‪٢٤٠‬‬
‫‪٢٤١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻛﺬﻟﻚ ﺣﺚ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺍﻟﻨﺎﻓﻊ )ﺯﺭﺍﻋﻲ ﲡﺎﺭﻱ ‪ ،‬ﺻﻨﺎﻋﻲ ‪،‬ﺣﺮﰲ ‪ ،‬ﻓﻜـﺮﻱ( ﻭﺗـﺄﻣﲔ ﺍﻟﻌﻤـﻞ‬
‫ﺍﳌﻨﺎﺳﺐ ﻟﻜﻞ ﻗﺎﺩﺭ ﻋﻠﻴﻪ ﻭﻻ ﳚﺪﻩ ﻭﺇﻧﺸﺎﺀ ﺍﳌﺼﺎﻧﻊ ﻭﺍﳌﻌﺎﻣﻞ ﻭﻏﲑﻫﺎ ‪ ،‬ﻭﺇﻋﻄﺎﺀ ﺍﻟﻌﻤﺎﻝ ﺃﺟـﻮﺭﻫﻢ ﻛﺎﻣﻠـﺔ‬
‫ﻭﺗﺄﻣﲔ ﺍﳌﺴﻜﻦ ﻭﺍﻟﺰﻭﺟﺔ ﻭﻏﲑ ﺫﻟﻚ ﳍﻢ ﻭﺃﻥ ﻳﻜﻮﻥ ﺭﺍﺗﺒﻬﻢ ﳎﺰﻳﹰﺎ ﳝﻨﻬﻢ ﻣﻦ ﺍﻟﻐﺶ ﻭﺍﻟـﺴﻠﺐ ﻭﺍﻟﺮﺷـﻮﺓ‬
‫ﻭﻛﺬﻟﻚ ﻋﻼﺟﻬﻢ ﻭﺗﻌﻠﻴﻤﻬﻢ ﳎﺎﱐ ﻫﻢ ﻭﺃﻫﻠﻬﻢ ‪ ،‬ﺑﻞ ﻫﺬﺍ ﺣﻖ ﻟﻜﻞ ﻣﻦ ﻳﻌﻴﺶ ﰲ ﻛﻨﻒ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫‪ ،‬ﻭﲢﺪﻳﺪ ﺳﺎﻋﺎﺕ ﺍﻟﻌﻤﻞ ﻭﻋﺪﻡ ﺗﻜﻠﻴﻔﻬﻢ ﻓﻮﻕ ﻃﺎﻗﺘﻬﻢ ﻭﻭﺿﻊ ﺍﻹﻧﺴﺎﻥ ﺍﳌﻨﺎﺳﺐ ﰲ ﺍﳌﻜـﺎﻥ ﺍﳌﻨﺎﺳـﺐ‬
‫ﻭﺣﺜﻬﻢ ﻋﻠﻰ ﺗﻘﻮﻯ ﺍﷲ ﻭﺍﻹﺧﻼﺹ ﰲ ﺍﻟﻌﻤﻞ ﻭﺇﺗﻘﺎﻧﻪ ﻭﻛﺬﻟﻚ ﲢﺪﻳﺪ ﺳﲏ ﺍﳋﺪﻣـﺔ ﲝﻴـﺚ ﻻ ﺗﺘﺠـﺎﻭﺯ‬
‫ﺍﻟﻌﺸﺮﻳﻦ ﻋﺎﻣﹰﺎ ﻣﻊ ﺗﺄﻣﲔ ﺣﺎﺟﻴﺎ‪‬ﻢ ﻭﻣﺘﻄﻠﺒﺎ‪‬ﻢ ﻭﻻ ﻣﺎﻧﻊ ﻣﻦ ﺇﻧﺸﺎﺀ ﺍﻟﻨﻘﺎﺑﺎﺕ ﻭﺑﻄﺮﻳﻖ ﺍﻻﻧﺘﺨﺎﺏ ﺍﳊﺮ ﺍﻟﱰﻳﻪ‬
‫ﻟﺘﺪﺍﻓﻊ ﻋﻦ ﺣﻘﻮﻗﻬﻢ ‪٠٠٠‬‬
‫ﻭﺃﻣﺎ ﺍﳉﻬﺎﺩ ﻓﺤﺚ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ﻭﺑﻴﺎﻥ ﺃﳘﻴﺘﻪ ﰲ ﺣﻴﺎﺓ ﺍﻷﻣﺔ ﲝﻴﺚ ﺗﻜﻮﻥ ﺍﻷﻣﺔ ﻛﻠﻬﺎ ﳎﺎﻫﺪﺓ ﻛـﻞ ﻣـﻦ‬
‫ﻣﻮﻗﻌﻪ ﻭﺗﺪﺭﻳﺐ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﻧﻮﺍﻉ ﺍﻟﺴﻼﺡ ﻭﺗﺼﻨﻴﻌﻪ ﰲ ﺑﻼﺩ ﺍﻹﺳﻼﻡ ﻭﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻦ ﺍﻟﻐـﲑ ﻭﺃﻥ ﻳﻮﺟـﺪ‬
‫ﺟﻴﺶ ﻣﺪﺭﺏ ﺟﺎﻫﺰ ﻟﻠﺪﻓﺎﻉ ﻋﻦ ﺣﺮﻣﺎﺕ ﺍﻹﺳﻼﻡ ﻭﺃﻥ ﻳﻜﺮﻡ ﺍ‪‬ﺎﻫﺪﻭﻥ ﻭﺗﻌﺎﻝ ﺃﺳﺮﻫﻢ ﻣﻦ ﻗﺒﻞ ﺑﻴﺖ ﺍﳌﺎﻝ‬
‫ﻭﻳﻜﻮﻥ ﳍﻢ ﺍﳊﻆ ﺍﻷﻭﰱ ﻣﻊ ﺍﳊﺚ ﻋﻠﻰ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃ‪‬ﺎ ﺃﻗﺼﺮ ﻃﺮﻳﻖ ﻟﻠﺴﻌﺎﺩﺓ ﻭﻣﺮﺿـﺎﺓ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﻔﺮﺡ ﲟﻮﺕ ﺍﻟﺸﻬﺪﺍﺀ ﻭﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺘﻌﺒﺌﺔ ﻋﻠﻰ ﺃﰎ ﻭﺟﻪ ‪ ،‬ﻭﻻ ﺑﺪ ﺃﻥ ﺗﺄﺧﺬ ﺑﻌﲔ ﺍﻻﻋﺘﺒـﺎﺭ ﺃﻥ‬
‫ﺍﳉﻬﺎﺩ ﻣﺎﺽ ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ‪ ،‬ﻓﺈﺫﺍ ﳓﻦ ﱂ ﻧﻘﺎﺗﻞ ﺃﻋﺪﺍﺀﻧﺎ ﻓﻬﻢ ﻟﻦ ﻳﺘﺮﻛﻮﻧﺎ ﺃﺑﺪﹰﺍ ﻓﺎﻟﺼﺮﺍﻉ ﺑﻴﻨﻨـﺎ ﻭﺑﻴﻨـﻬﻢ‬
‫ﻣﺴﺘﻤﺮ ﺇﱃ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ‪ ،‬ﻭﻛﺬﻟﻚ ﻭﺟﻮﺏ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺂﺩﺍﺏ ﺍﳊﺮﺏ ﺷﺮﻋﹰﺎ ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﳉﻬﺎﺩ ﻧﻮﻋﺎﻥ ﺩﻓـﺎﻉ‬
‫ﻭﻫﺠﻮﻡ ‪ ،‬ﻓﺈﺫﺍ ﺍﻋﺘﺪﻱ ﻋﻠﻰ ﺣﺮﻣﺔ ﻣﻦ ﺣﺮﻣﺎﺕ ﺍﳌﺴﻠﻤﲔ ﰲ ﺃﻱ ﻣﻜﺎﻥ ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ ﻭﺟـﺐ ﺍﻟـﺪﻓﺎﻉ‬
‫ﻋﻨﻬﻢ ﻭﺭﺩ ﺍﻻﻋﺘﺪﺍﺀ ﺑﻜﻞ ﺍﻟﺴﺒﻞ ‪،‬‬
‫ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ﻭﻫﻮ ﺍﳍﺠﻮﻡ ﺣﻴﺚ ﻧﺪﻋﻮﺍ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻹﺳﻼﻡ ﻓﺈﻥ ﺩﺧﻠﻮﺍ ﻓﻴﻪ ﻓﺒﻪ ﻭﻧﻌﻤـﺖ ﺃﻭ‬
‫ﳜﻀﻌﻮﺍ ﻟﻨﻈﺎﻡ ﺍﻹﺳﻼﻡ ﻣﻊ ﺩﻓﻊ ﺍﳉﺰﻳﺔ )ﻣﻘﺎﺑﻞ ﲪﺎﻳﺘﻬﻢ ﻭﺍﻟﺪﻓﺎﻉ ﻋﻨﻬﻢ( ﻭﺇﺫﺍ ﻣﻨﻌﻮﺍ ﺍﻟﺪﻋﻮﺓ ﻣﻦ ﺍﻻﻧﺘـﺸﺎﺭ‬
‫ﺑﻴﻨﻬﻢ ﻓﺎﳊﺮﺏ ﻻ ﺑﺪ ﻣﻨﻬﺎ ﻭﻧﺴﺘﻌﲔ ﺍﷲ ﻋﻠﻴﻬﻢ ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﻟﻜﻔـﺎﺭ ﺇﻻ ﰲ ﺣـﺎﻻﺕ ﺟﺰﺋﻴـﺔ‬
‫ﻭﺍﺿﻄﺮﺍﺭﻳﺔ ﻭﺃﻥ ﻳﻜﻮﻧﻮﺍ ﲢﺖ ﺳﻴﻄﺮﺗﻨﺎ ﻭﻣﺮﺍﻗﺒﺘﻨﺎ ‪ ،‬ﻳﻌﻔﻰ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻣﻦ ﺍﻻﺷﺘﺮﺍﻙ ﺑﺎﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪،‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺴﻴﺎﺳﺔ ﺍﳋﺎﺭﺟﻴﺔ ﻓﺘﻘﻮﻡ ﻋﻠﻰ ﺗﻘﺴﻴﻢ ﺍﻟﻌﺎﱂ ﺇﻣﺎ ﺇﱃ ﺩﻭﻝ ﻛﺎﻓﺮﺓ ﳏﺎﺭﺑﺔ ﻟﻠﻤﺴﻠﻤﲔ ‪ ،‬ﻭﻫﺬﻩ ﻟﻴﺲ ﺑﻴﻨﻨﺎ‬
‫ﻭﺑﻴﻨﻬﻢ ﺇﻻ ﺍﻟﻘﺘﺎﻝ ﻭﳚﻮﺯ ﻭﻗﻔﻪ ﳊﲔ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺫﻟﻚ ﻣﺼﻠﺤﺔ ﺣﻘﻴﻘﻴﺔ ﻟﻠﻤﺴﻠﻤﲔ ‪ ،‬ﻭﺇﻣﺎ ﺩﻭﻝ ﻛﺎﻓﺮﺓ ﻏﲑ‬
‫ﳏﺎﺭﺑﺔ ﻓﻴﺠﻮﺯ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻬﻢ ﺑﺎﳊﺪﻭﺩ ﺍﻟﱵ ﲣﺪﻡ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ‪٠٠٠‬‬
‫ﻭﺃﻣﺎ ﺩﺍﺧﻞ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﻓﻬﻢ ﺃﺻﻨﺎﻑ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻭﻫﻢ ﺍﻟﻐﺎﻟﺒﻴﺔ ﺍﻟﻌﻈﻤﻰ ‪٠٠٠‬‬
‫ﻭﺷﻴﻌﺔ ﻭﻫﺆﻻﺀ ﻳﻠﺰﻣﻮﻥ ﺑﺎﺣﺘﺮﺍﻡ ﺍﻟﺪﺳﺘﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻭﳝﻨﻌﻮﻥ ﻣﻦ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺴﻠﻒ ﺍﻟـﺼﺎﱀ‬
‫ﻭﻛﺬﻟﻚ ﳝﻨﻊ ﻃﺒﻊ ﺃﻭ ﻧﺸﺮ ﺃﻱ ﻛﺘﺎﺏ ﺃﻭ ﻣﻘﺎﻝ ﻳﻄﻌﻦ ﺑﺎﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﺃﻭ ﺑﻘﻴﻢ ﺍﻹﺳﻼﻡ ﻓﺤﺮﻳﺔ ﺍﻟﺮﺃﻱ ﲟـﺎ‬
‫ﻻ ﻳﻌﻮﺩ ﺑﺎﻟﻀﺮﺭ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﻭ ﳝﻨﻌﻮﻥ ﻣﻦ ﳑﺎﺭﺳﺔ ﻛﻞ ﻣﺎ ﻓﻴﻪ ﳐﺎﻟﻔﺔ ﺻﺮﳛﺔ ﻛﺎﳌﺘﻌﺔ ﻭﳓﻮﻫـﺎ‬

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‫‪٢٤٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﻔﺮﺩﻳﺔ ﳍﻢ ﺣﺮﻳﺘﻬﻢ ﺑﺬﻟﻚ ﻭﺃﻣﺎ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﻌﺎﻣﺔ ﻓﻴﻠﺰﻣﻮﻥ ﺑﻘﻮﺍﻧﲔ ﺍﻹﺳﻼﻡ ﻛﺒﻘﻴﺔ ﺍﳌﺴﻠﻤﲔ‬
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‫ﻭﺃﻣﺎ ﺍﻟﻄﻮﺍﺋﻒ ﺍﻟﱵ ﺍﻧﺸﻘﺖ ﻋﻦ ﺍﻹﺳﻼﻡ ﻓﻬﺆﻻﺀ ﻳﺴﺄﻟﻮﻥ ﻣﺎ ﻫﻢ ﻓﺈﻥ ﻗﺎﻟﻮﺍ ﳓﻦ ﻣﺴﻠﻤﻮﻥ ﻓﻴﻠﺰﻣﻮﻥ ﺑﺄﺣﻜﺎﻡ‬
‫ﺍﻹﺳﻼﻡ ﺍﻟﻈﺎﻫﺮﺓ ﻭﻳﻌﺎﻗﺒﻮﻥ ﻋﻠﻰ ﺗﺮﻛﻬﺎ ﻛﻐﲑﻫﻢ ﻭﻧﻜﻞ ﺳﺮﺍﺋﺮﻫﻢ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻭﺇﻥ ﻗﺎﻟﻮﺍ ﳓـﻦ ﻟـﺴﻨﺎ‬
‫ﻣﺴﻠﻤﲔ ‪ ،‬ﻓﻨﻌﺎﻣﻠﻬﻢ ﻣﻌﺎﻣﻠﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻏﲑ ﺁﻛﻠﻲ ﻃﻌﺎﻣﻬﻢ ﻭﻻ ﻧﺎﻛﺤﻲ ﻧﺴﺎﺋﻬﻢ ) ﻛﺎ‪‬ﻮﺱ( ﻭﳚـﺐ‬
‫ﲤﻴﺰﻫﻢ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ﻋﻦ ﺍﳌﺴﻠﻤﲔ ﻭﺍﳊﺬﺭ ﻣﻨﻬﻢ ﻓﻘﺪ ﻛﺎﻧﻮﺍ ﺑﺆﺭﺓ ﻟﻠﻤﺆﺍﻣﺮﺍﺕ ﻭﺍﻟﻜﻴﺪ ﳍﺬﺍ ﺍﻟـﺪﻳﻦ ﻋـﱪ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ‪٠٠٠‬‬
‫ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻳﻬﻮﺩﹰﺍ ﺃﻭ ﻧﺼﺎﺭﻯ ﻓﻬﺆﻻﺀ ﻳﻄﺒﻖ ﻋﻠﻴﻬﻢ ﻗﺎﻧﻮﻥ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ‪ ،‬ﳝﺎﺭﺳﻮﻥ ﻃﻘﻮﺳـﻬﻢ ﻭﻋﺒـﺎﺩﺍ‪‬ﻢ‬
‫ﺍﳋﺎﺻﺔ ‪‬ﻢ ﻭﺃﻣﺎ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﻌﺎﻡ ﻓﻴﻠﺰﻣﻮﻥ ﺑﺎﻟﻌﻤﻞ ﺑﻪ ﻭﺍﻟﺘﺤﺎﻛﻢ ﺇﻟﻴﻪ ‪ ،‬ﻭﻻ ﻳﺴﻤﺢ ﳍﻢ ﺑﺈﻧﺸﺎﺀ ﻛﻨﺎﺋﺲ ﺟﺪﻳﺪﺓ‬
‫ﻭﻻ ﻳﻘﺮﻋﻮﻥ ﺑﻨﺎﻗﻮﺱ ﺑﲔ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻳﻠﺰﻣﻮﻥ ﺑﻠﺒﺎﺱ ﺳﺎﺗﺮ ﻟﻠﻌﻮﺭﺓ ﻭﳝﻨﻌﻮﻥ ﻣﻦ ﺍﻟﺪﻋﻮﺓ ﻟﺪﻳﻨﻬﻢ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‬
‫ﺃﻭ ﺍﻟﻄﻌﻦ ‪‬ﺬﺍ ﺍﻟﺪﻳﻦ ﻭﳒﺎﺩﳍﻢ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ﻭﳚﻮﺯ ﺃﻛﻞ ﻃﻌﺎﻣﻬﻢ ﺍﳊﻼﻝ ﻋﻨﺪﻧﺎ ﻭﺍﻟﺰﻭﺍﺝ ﻣﻦ ﻧﺴﺎﺋﻬﻢ )‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﻏﲑ ﻣﺮﻏﻮﺏ ﺑﻪ ﺇﺫﺍ ﻛﺎﻥ ﻳﺆﺛﺮ ﻋﻠﻰ ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺍﳌﺴﻠﻤﺎﺕ ﺃﻭ ﻋﻠﻰ ﻋﻘﻴﺪﺓ ﺍﳌﺴﻠﻢ ( ﻭﻋﻠـﻰ‬
‫ﺍﻟﺮﺟﺎﻝ ﺍﻟﺒﺎﻟﻐﲔ ﺍﻟﻘﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺩﻓﻊ ﺍﳉﺰﻳﺔ ﻟﺒﻴﺖ ﻣﺎﻝ ﺍﳌﺴﻠﻤﲔ ﻣﻘﺎﺑﻞ ﲪﺎﻳﺘﻬﻢ ﻭﺇﻋﻔﺎﺋﻬﻢ ﻣﻦ ﺍﳉﻬﺎﺩ‬
‫ﻭﺗﺄﻣﲔ ﺣﺎﺟﻴﺎ‪‬ﻢ ﺍﻟﻀﺮﻭﺭﻳﺔ )ﻭﻫﻲ ﻣﺒﻠﻎ ﺿﺌﻴﻞ ﻣﻘﺎﺑﻞ ﻣﺎ ﻳﺪﻓﻌﻪ ﺍﳌﺴﻠﻢ (‪ ،‬ﻭﳚﻮﺯ ﺍﻻﺳﺘﻌﺎﻧﺔ ‪‬ﻢ ﰲ ﺑﻌـﺾ‬
‫ﺍﻷﻣﻮﺭ ﻏﲑ ﺫﺍﺕ ﺍﻟﺼﺒﻐﺔ ﺍﻟﺪﻳﻨﻴﺔ ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺗﻮﻟﻴﻬﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ‪٠٠٠‬‬
‫ﻭﻛﺬﻟﻚ ﻣﻨﻊ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﺘﺤﺪﺙ ﺑﺎﻷﻣﻮﺭ ﺍﳋﻼﻓﻴﺔ ﻭﺍﻟﻨﻌﺮﺍﺕ ﺍﻟﻄﺎﺋﻔﻴﺔ ﻭﺍﳌﺬﻫﺒﻴﺔ ﻭﻛﻞ ﻣﺎ ﻣـﻦ ﺷـﺄﻧﻪ ﺃﻥ‬
‫ﻳﺆﺩﻱ ﻟﻀﻌﻀﻌﺔ ﺍﳌﺴﻠﻤﲔ ﻭﺯﺭﻉ ﺑﺬﻭﺭ ﺍﻟﱰﺍﻉ ﻭﺍﳋﻼﻑ ﺑﻴﻨﻬﻢ ﻭﺣﺚ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﳉﺪ ﻭﺍﻻﻟﺘﺰﺍﻡ ﺑـﺂﺩﺍﺏ‬
‫ﺍﻹﺳﻼﻡ ﻭﺍﻟﺘﻨﺎﻓﺲ ﻋﻠﻰ ﻓﻌﻞ ﺍﳋﲑ ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺍﳌﻨﻜﺮ‬
‫ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﳉﻤﻴﻊ ﻭﳚﻮﺯ ﻋﻤﻞ ﳉﻨﺔ ﳍﺬﺍ ﺍﻷﻣﺮ ﻭﻟﻜﻦ ﻳﺒﻘﻰ ﻋﺎﻣـ‪‬ﺎ‬
‫ﻭﺫﻟﻚ ﳌﻨﻊ ﺍﻟﻔﺴﺎﺩ ﺩﺍﺧﻞ ﺍ‪‬ﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ‬
‫ﻭﺗﺄﻣﲔ ﺣﺎﺟﻴﺎﺕ ﺍﻟﻨﺎﺱ ﺍﻟﻀﺮﻭﺭﻳﺔ )ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺩﻳﻨﻬﻢ ﻭﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻭﻋﻠﻰ ﺃﻋﺮﺍﺿﻬﻢ ﻭﻋﻠﻰ ﺃﻣـﻮﺍﳍﻢ‬
‫ﻭﻋﻠﻰ ﻋﻘﻮﳍﻢ( ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﺜﻼﺛﻲ ﺍﳋﺒﻴﺚ ﺍﳉﻬﻞ ﻭﺍﳉﻮﻉ ﻭﺍﳌﺮﺽ ﻭﺃﻥ ﻳﻜﻮﻥ ﻫﻢ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫ﻉ ﻋﻤﺎ ﺍﺳﺘﺮﻋﺎﻩ ﺣﻔﻆ ﺃﻡ ﺿﻴﻊ ﻫﺬﺍ ﺗـﺼﻮﺭﻧﺎ‬
‫ﺧﺪﻣﺔ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﺴﻬﺮ ﻋﻠﻰ ﺫﻟﻚ ﻓﺎﷲ ﺗﻌﺎﱃ ﺳﺎﺋﻞ ﻛﻞ ﺭﺍ ٍ‬
‫ﻟﻠﻤﺴﺎﻟﺔ ﺑﺸﻜﻞ ﳐﺘﺼﺮ ﻭﻋﻨﺪﻣﺎ ﻧﻌﻮﺩ ﺇﱃ ﺍﻹﺳﻼﻡ ﻛﻤﺎ ﺫﻛﺮﺕ ﻳﺼﺒﺢ ﻋﻠﻴﻨﺎ ﻣﻦ ﺍﻟﺴﻬﻮﻟﺔ ﺍﻟﻘـﻀﺎﺀ ﻋﻠـﻰ‬
‫ﺍﻟﻴﻬﻮﺩ ﻭﺍﺳﺘﺮﺩﺍﺩ ﺍﻷﻗﺼﻰ ﻣﻦ ﺃﻳﺪﻳﻬﻢ ﻭﺳﺘﻜﻮﻥ ‪‬ﺎﻳﺘﻬﻢ ﰲ ﻓﻠﺴﻄﲔ ﻛﻨﻬﺎﻳﺘﻬﻢ ﰲ ﺑﲏ ﻗﺮﻳﻈﺔ ﲤﺎﻣﹰﺎ ‪ ،‬ﻭﻻ ﺑﺪ‬
‫ﺃﻥ ﻳﺄﰐ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﳝﻘﺖ ﻓﻴﻪ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻬﻮﺩ ﺑﻌﺪ ﺃﻥ ﻳﻜﺘﺸﻔﻮﺍ ﺟﺮﺍﺋﻤﻬﻢ ﻭﻣﺆﺍﻣﺮﺍ‪‬ﻢ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻋﱪ ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﻭﻋﻨﺪﺋﺬ ﻳﻘﻮﻟﻮﻥ ﻟﻠﻤﺴﻠﻤﲔ ﻳﺎ ﻣﻌﺸﺮ ﺍﳌﺴﻠﻤﲔ ﺧﻠﺼﻮﻧﺎ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻷﳒﺎﺱ ﺍﻷﺭﺟﺎﺱ ﺍﻟـﺬﻳﻦ ﻋـﺎﺛﻮﺍ ﰲ‬
‫ﺍﻷﺭﺽ ﻓﺴﺎﺩﹰﺍ ﻭﺇﻧﻪ ﻵﺕ ﺑﺈﺫﻥ ﺍﷲ‬
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‫‪٢٤٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﺸﺮﻭﻥ – ﳌﺎﺫﺍ ﻻ ﻳﻈﻬﺮ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻋﻠﻰ ﺷﺎﺷﺎﺕ ﺍﻟﺘﻠﻔﺰﺓ ؟؟‬

‫ﺍﻟﺴﺒﺐ ﻓﻴﻤﺎ ﺃﺭﻯ ﺣﱴ ﻻ ﻳﻜﺘﺸﻔﻪ ﺍﻟﻌﺪﻭ ﻓﻴﺴﻬﻞ ﺍﻗﺘﻨﺎﺻﻪ ﻭﻟﺬﻟﻚ ﻳﺒﻘﻰ ﻣﺘﺨﻔﻴﺎ ﻭﻣﻘﻨﻌﺎ ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻌﺪﻭ‬
‫ﻣﻌﺮﻓﺘﻪ ﻭﻻ ﺍﳉﻮﺍﺳﻴﺲ ﻷﻥ ﺍﳉﻤﻴﻊ ﻣﻘﻨﻌﻮﻥ ﻓﻤﻦ ﻫﻮ ﺍﻟﺮﺯﻗﺎﻭﻱ ﻏﲑ ﻣﻌﺮﻭﻑ‬
‫ﻭﻹﺛﺎﺭﺓ ﺍﻟﺮﻋﺐ ﻭﺍﻟﻔﺰﻉ ﰲ ﺍﻟﻌﺪﻭ ﺃﻛﺜﺮ ﺣﻴﺚ ﻳﺘﻮﻗﻊ ﺃﻥ ﺃﻱ ﻣﻘﻨﻊ ﻫﻮ ﺍﻟﺰﺭﻗﺎﻭﻱ‬
‫ﻭﺇﺫﺍ ﻗﺪﺭ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺰﺭﻗﺎﻭﻱ ﺍﳊﻴﺎﺓ ﻭﻛﺘﺐ ﻋﻠﻰ ﻳﺪﻳﻪ ﺍﻟﻨﺼﺮ ﺍﳌﺆﺯﺭ ﻓﺴﻮﻑ ﻧﺮﺍﻩ ﻋﻴﺎﻧﺎ ﺷﺎﳐﺎ‬
‫ﻭﺇﺫﺍ ﱂ ﻳﻘﺪﺭ ﻟﻪ ﺫﻟﻚ ﻭﺳﻘﻂ ﰲ ﺳﺎﺣﺎﺕ ﺍﻟﻮﻏﻰ ﺷﻬﻴﺪﺍ )) ﻭﻫﺬﺍ ﺃﻏﻠﻰ ﺃﻣﺎﻧﻴﻪ (( ﻓﺴﻮﻑ ﻧﺮﺍﻩ ﻣـﻀﺮﺟﺎ‬
‫ﺑﺪﻣﺎﺋﻪ ﺍﻟﺰﻛﻴﺔ ﺍﻟﻌﻄﺮﺓ ﻳﻘﻮﻝ ﻟﻨﺎ ‪:‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺼﺤﻴﺢ ﻟﻠﺴﻌﺎﺩﺓ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ‬
‫ﻭﺇﺫﺍ ﱂ ﻳﻘﺪﺭ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﺎ ﻟﻘﺎﺀ ﻩ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﺴﻮﻑ ﻧﻼﻗﻴﻪ ﰲ ﺍﳉﻨﺔ ﺇﻥ ﺷﺎﺀ ﺍﷲ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪:‬‬
‫ﻚ ‪‬ﻣ ﹾﻘ‪‬ﺘ ِﺪ ٍﺭ ) ‪ (٥٥‬ﺳﻮﺭﺓ ﺍﻟﻘﻤﺮ‬
‫ﻕ ﻋِﻨ ‪‬ﺪ ‪‬ﻣﻠِﻴ ٍ‬
‫ﺻ ‪‬ﺪ ٍ‬
‫ﺕ ‪‬ﻭ‪‬ﻧ ‪‬ﻬ ٍﺮ ) ‪ (٥٤‬ﻓِﻲ ‪‬ﻣ ﹾﻘ ‪‬ﻌ ِﺪ ِ‬
‫ﲔ ﻓِﻲ ‪‬ﺟﻨ‪‬ﺎ ٍ‬
‫ِﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ِﻘ ‪‬‬
‫ﻗﻠﺖ ‪:‬‬
‫ﻟﻘﺪ ﻇﻬﺮ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺃﺧﲑﺍ ﺑﺸﺮﻳﻂ ﻓﻴﺪﻳﻮ ﻭﻛﺄﻧﻪ ﺍﻟﻮﺩﺍﻉ ﺍﻷﺧﲑ ﻟﻸﻣﺔ ﺍﳌﺴﻠﻤﺔ‬

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‫‪٢٤٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ – ﺭﺳﺎﻟﺘﻪ ﺍﻷﺧﲑﺓ ﻟﻠﺸﻴﺦ ﺍ‪‬ﺎﻫﺪ ﺃﺳﺎﻣﺔ ﺑﻦ ﻻﺩﻥ ﲪﺎﻩ ﺍﷲ ﻣﻦ ﺍﻟﻜﻴﺪ ﻓﻴﻬﺎ ﺃﻋﻈـﻢ‬
‫ﺃﻧﻮﺍﻉ ﺍﳊﺐ ﻭﺍﻟﻮﻓﺎﺀ ﻭﺍﻟﻮﻻﺀ ﺍﻟﺬﻱ ﳓﻦ ﺑﺄﻣﺲ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ ‪:‬‬
‫ﺣﻴﺚ ﻳﻘﻮﻝ ‪:‬‬
‫ﺍﳊﻤﺪ ﷲ ﻣﻌ ‪‬ﺰ ﺍﻹﺳﻼﻡ ﺑﻨﺼﺮﻩ ‪ ،‬ﻭﻣﺬ ﹼﻝ ﺍﻟﺸﺮﻙ ﺑﻘﻬﺮﻩ ‪ ،‬ﻭﻣﺼﺮ‪‬ﻑ ﺍﻷﻣﻮﺭ ﺑﺄﻣﺮﻩ ‪ ،‬ﻭﻣﺴﺘﺪﺭﺝ ﺍﻟﻜـﺎﻓﺮﻳﻦ‬
‫ﲟﻜﺮﻩ ‪ ،‬ﺍﻟﺬﻱ ﻗﺪ‪‬ﺭ ﺍﻷﻳﺎﻡ ﺩﻭﻻ ﺑﻌﺪﻟﻪ ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﻤﺘﻘﲔ ﺑﻔﻀﻠﻪ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺃﻋﻠﻰ‬
‫ﺍﷲ ﻣﻨﺎﺭ ﺍﻹﺳﻼﻡ ﺑﺴﻴﻔﻪ ﻭﺑﻌﺪ‬
‫ﻱ ﺇﱃ ﺃﻣﲑﻩ (( ﻧﻜﺘﺒﻪ‬
‫ﻓﻬﺬﺍ ﲢﻠﻴﻞ ﻣﻮﺳﻊ ﳋﻄﺎﺏ ﺃﻣﲑ ﺗﻨﻈﻴﻢ ﺍﻟﻘﺎﻋﺪﺓ ﰲ ﺑﻼﺩ ﺍﻟﺮﺍﻓﺪﻳﻦ )) ﺭﺳﺎﻟﺔ ﻣﻦ ﺟﻨﺪ ‪‬‬
‫ﺑﻔﻀﻞ ﺍﷲ ﻭﻳﻜﻮﻥ ﰲ ﺣﻠﻘﺘﲔ ﺍﻷﻭﱃ ﺑﲔ ﺃﻳﺪﻳﻜﻢ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻧﺄﺟﻠﻬﺎ ﺇﱃ ﺣﲔ ﻗﺮﻳﺐ ‪ ،‬ﻛﻲ ﻧﻘﺮﺃ ﺭﺩﻭﺩ ﺃﻓﻌﺎﻝ‬
‫ﺍﻟﺼﻠﻴﺒﻴﲔ ﺍﻟﺬﻳﻦ ﺑﺪﺃ ﺍﻟﺴﻮﺱ ﻳﻨﺨﺮ ﰲ ﺑﻨﻴﺎ‪‬ﻢ ﺍﳌﻨﻬﺎﺭ ﻭﰲ ﺇﻋﻼﻣﻬﻢ ﺍﳌﻘﻬﻮﺭ ﺍﳌﻬﺰﻭﻡ ‪ ،‬ﳑﺎ ﺃﺩﻯ ‪‬ﻢ ﺇﱃ ﺑﻂﺀ‬
‫ﺭﺩﻭﺩ ﺍﻷﻓﻌﺎﻝ ‪ ،‬ﻭﻫﻮ ﺃﻣﺮ ﻃﺒﻴﻌﻲ ﻭﺑﺪﻳﻬﻲ ﳌﺎ ﻳﺘﻠﻘﻮﻩ ﻣﻦ ﺍﳌﻔﺎﺟﺂﺕ ﻭﺍﻟﺼﺪﻣﺎﺕ ﳑﺎ ﺃﻓﻘﺪﻫﻢ ﺩﻓﺔ ﺍﻟﻘﻴﺎﺩﺓ –‬
‫ﺯﻋﻤﻮﺍ – ﻭﺃﻏﺸﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺘﺮﻛﻴﺰ ﺍﻟﻼﺯﻡ ﳌﻮﺍﻛﺒﺔ ﻣﺎ ﻳﺴﺘﺠﺪ ﻣﻦ ﺃﺣﺪﺍﺙ ‪ ،‬ﻭﺑﻌﺪﻫﺎ ﺗﻜﻮﻥ ﺍﳊﻠﻘﺔ ﺍﻵﺧﺮﺓ‬
‫ﻣﻼﻣﺢ ﺍﳋﻄﺔ ﺍﳌﺮﺳﻮﻣﺔ ﻟﻠﻌﺪﻭ ‪ ،‬ﻭﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻘﺒﻮﻝ ﻭﻻ ﻧﺪ‪‬ﻋﻲ ﻓﻴﻪ ﻋﺼﻤﺔ ﺑﻞ ﻫﻮ ﺇﻣﺎ ﺻﻮﺍﺏ ﺃﻭ ﻏﺎﻟـﺐ‬
‫ﺻﻮﺍﺏ ﺃﻭ ﺧﻼﻓﻪ ‪ ،‬ﻓﻤﻦ ﻭﺟﺪ ﺧﲑﺍ ﻓﻠﻴﺤﻤﺪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ‪ ،‬ﻭﻣﻦ ﻭﺟﺪ ﻏﲑ ﺫﻟﻚ ﻓﺎﻟﺪﻋﺎﺀ ﻟﻨـﺎ ﺑـﺎﳌﻐﻔﺮﺓ‬
‫ﻭﺍﻟﺮﲪﺔ ﻣﻦ ﺍﻟﺘﻮ‪‬ﺍﺏ ﺍﻟﺮﺣﻴﻢ‪.‬‬
‫ﻓﻤﻦ ﺍﳌﺰﺍﻳﺎ‪:‬‬
‫ﺐ ﺃﻣﲑﻩ ﰲ ﺍﷲ ‪ ،‬ﻭﻋﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﻄﺮﻳـﻖ ﻭﻫـﺬﺍ‬
‫ﺃ ‪ -‬ﻗﺼﺔ ﺣﺐ ﻛﺘﺒﺖ ﺑﺎﻟﺪﻣﻮﻉ ﻭﺍﻟﺪﻣﺎﺀ ﺑﲔ ﺟﻨﺪﻱ ﺃﺣ ‪‬‬
‫ﺍﳊﺐ ﻫﻮ ﻣﺎ ﺗﺒﺎﻉ ﻓﻴﻪ ﺍﻟﻨﻔﻮﺱ ﻭﺗﻘﺮﺡ ﻓﻴﻪ ﺍﳉﺮﻭﺡ ﻭﺗﺰﺩﺍﺩ ﻓﻴﻪ ﺁﻻﻡ ﺍﻟﺒﻌﺪ ﻭﻟﻮﻋﺔ ﺍﻻﺷﺘﻴﺎﻕ ‪ ،‬ﻓﺄﻓﺮﺯ ﺍﳊﺐ‬
‫ﺃﺑﻴﺎﺗﺎ ﳍﺎ ﻧﻜﻬﺔ ﺍﳉﻨﺔ ﻭﻗﺼﻮﺭﻫﺎ ﻭﳌﻌﺔ ﺍﻟﻨﺼﺮ ﻭﺍﻟﺘﻤﻜﲔ ﰲ ﺍﻟﺪﻧﻴﺎ‬
‫ﻷﻥ ﻋﻈﻢ ﺍﺷﺘﻴﺎﻕ ﻣﻨﻚ ﳓﻮﻱ*** ﻓﻔﻲ ﻗﻠﱯ ﻣﻦ ﺍﻷﺷﻮﺍﻕ ﻧﺎﺭﺍ‬
‫ﻼ ﻭﻳﻘﺘﺮﺏ ﺍﳌﺰﺍﺭ‬
‫ﻟـــﻌﻞ ﺍﷲ ﳚﻤــﻊ ﺑـﻌﺪ ﺑﲔ*** ﻟﻨﺎ ﴰ ﹰ‬
‫ﺏ – ﻳﻘﻮﻝ ﷲ ﺩﺭﻩ ‪ :‬ﺟﺮﺍﺣﻲ – ﺑﻔﻀﻞ ﺍﷲ ‪ -‬ﺧﻔﻴﻔﺔ ﻛﻤﺎ ﺫﻛﺮ ﺍﻻﺧﻮﺓ ﰲ ﺍﻟﻘﺴﻢ ﺍﻹﻋﻼﻣﻲ ﻭﻫﻨـﺎ ﰎ‬
‫ﺇﻋﻄﺎﺀ ﺍﳌﺼﺪﺍﻗﻴﺔ ﺍﻟﻜﺎﻣﻠﺔ ﻟﻠﻘﺴﻢ ﺍﻹﻋﻼﻣﻲ ﻭﻓﺮﺿﻪ ﻋﻠﻰ ﺍﻹﻋﻼﻡ ﺍﻟﺼﻠﻴﱯ ﺍﻟﻐﺮﰊ ﻛﻤﺼﺪﺭ ﻭﺣﻴﺪ ﻭﺻـﺎﺩﻕ‬
‫– ﺯﻋﻤﻮﺍ ﻭﻭﳘﻮﺍ ‪ -‬ﻷﺧﺒﺎﺭ ﺗﻨﻈﻴﻢ ﺍﻟﻘﺎﻋﺪﺓ ﰲ ﺍﻟﻌﺮﺍﻕ ‪ -‬ﺑﻞ ﻭﻟﻨﻘﻞ ‪ -‬ﻷﺧﺒﺎﺭ ﺗﻨﻈﻴﻢ ﺍﻟﻘﺎﻋﺪﺓ ﰲ ﺃﺭﺟـﺎﺀ‬
‫ﺍﳌﻌﻤﻮﺭﺓ ﻃﺒﻘﺎ ﻟﺘﺼﻮﺭﻧﺎ ﻟﻠﺨﻄﺔ ﺍﳌﺮﺳﻮﻣﺔ ‪.‬‬
‫ﺾ ﻓﻮﻩ ‪ :‬ﻭﺟﻨﻮﺩﻙ ﻳﺴﻄﺮﻭﻥ ‪ -‬ﺑﻔﻀﻞ ﺍﷲ ‪ -‬ﺃﺭﻭﻉ ﺍﻟﺼﻮﺭ ﰲ ﺍﻟﻔـﺪﺍﺀ ﻭﺍﻟﺘـﻀﺤﻴﺎﺕ‬ ‫ﺝ – ﻳﻘﻮﻝ ﻻ ﻓ ‪‬‬
‫ﻭﺍﻟﺬﻭﺩ ﻋﻦ ﺣﻴﺎﺽ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺬﺏ ﻋﻦ ﺃﻋﺮﺍﺽ ﺍﳌﺴﻠﻤﲔ ﰲ ﻣﺪﻳﻨﺔ ﺍﻟﻘﺎﺋﻢ ﺃﺭﺽ ﺍﻟﱰﺍﻝ ‪.‬‬
‫ﻭﻻﺣﻈﻮﺍ ﻛﻠﻤﺔ ﻭﺟﻨﻮﺩﻙ ﻟﺘﺪﺧﻞ ﺍﻟﺮﻋﺐ ﰲ ﻗﻠﺐ ﻛﻞ ﻣﻨﺎﻓﻖ ﻇ ﹼﻞ ﻳﺪﻧﺪﻥ ﺃﻥ ﺍﻟﺸﻴﺦ ﺃﺳﺎﻣﺔ ﺃﺻﺒﺢ ﻭﺣﻴـﺪﺍ‬
‫ﰲ ﺍﳌﻴﺪﺍﻥ ﻭﻣﺎ ﺍﻟﺘﺠﺄ ﺇﱃ ﺗﻨﺼﻴﺐ ﻭﻣﺒﺎﻳﻌﺔ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻣﺼﻌﺐ ﺇﻻ ﳌﺎ ﻫﻮ ﻓﻴﻪ ﻭﻋﻠﻴﻪ ﻭﲨﺎﻋﺘﻪ ﻣﻦ ﺗـﺸﺬﺭﻡ‬
‫ﻭﺗﻔﺮ‪‬ﻕ ﻭﻣﻄﺎﺭﺩﺓ ﻭﻣﻼﺣﻘﺔ ‪ -‬ﺧﺴﺌﻮﺍ ﻭﺧﺎﺑﻮﺍ ﻭﺧﺴﺮﻭﺍ ‪.-‬‬

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‫‪٢٤٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺩ ‪ -‬ﻗﺼﺔ ﺍﳉﻨﺮﺍﻝ ﺍﻟﺼﻠﻴﱯ ﺍﳍﺎﻟﻚ ﺷﺎﺭﺏ ﺍﳋﻤﺮ ﺃﺿﻔﺖ ﺭﻭﺣﺎ ﻭﻣﺘﻨﻔﹼﺴﺎ ﻟﻠﺨﻄـﺎﺏ ﻛﻜـﻞ ‪ ،‬ﻭﺫﻟـﻚ‬
‫ﲟﻘﺎﺭﻧﺘﻬﺎ ﻭﺭﺑﻄﻬﺎ ﺑﻮﺍﻗﻊ ﻭﺻﻤﻴﻢ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﻭﻣﻌﺎﺭﻛﻬﻢ ﻭﻏﺰﻭﺍ‪‬ﻢ ‪ -‬ﺑﻔﻌﻞ ﺃﰉ ﺟﻬـﻞ ‪-‬‬
‫ﻭﺍﻟﱵ ﺳﺘﺨﺘﺮﻕ ﺟﺪﺭﺍﻥ ﺍﻟﺴﺤﺮ ﺍﻹﻋﻼﻣﻲ ‪ -‬ﺍﳌﻮﻫﻮﻡ ‪ -‬ﺍﳌﻤﺎﺭ‪‬ﺱ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ ﻭﻣﺴﻠﻤﺔ ﻟﻜﻲ ﻳﻨـﺴﻮﺍ‬
‫ﺃﻳﺎﻡ ﺍﻹﺳﻼﻡ ﺍﻷﻭﱃ ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﺧﺘﺮﺍﻕ ﻳﺰﺭﻉ ﺃﻣﻼ ﻭﺑﺼﻴﺼﺎ ﻣﻦ ﻣﻼﻣﺢ ﺍﻟﻨﺼﺮ ﻷﻱ ﻣﺴﺘﻤﻊ ﺫﻱ ﺇﺣـﺴﺎﺱ‬
‫ﺑﺪﻳﻨﻪ ﻭﺍﺳﺘﺸﻌﺎﺭ ﻹﺳﻼﻣﻪ ‪ ،‬ﻟﻜﻨﻪ ﺳﺤﺮ ﻭ ﺗﻠﺒﻴﺲ ﻭﻗﻠﺐ ﻟﻠﺤﻘﺎﺋﻖ ﻭﺗﻐﺮﻳﺮ‪ ،‬ﻓﺄﺑﻄﻠﺖ ﻫﺬﻩ ﺍﻟﻘﺼﺔ – ﺑﻔﻀﻞ‬
‫ﺍﷲ ‪ -‬ﺳﺤﺮ ﺍﻹﻋﻼﻡ ‪ ،‬ﺑﻞ ﻭﻟﻌﻠﻨﺎ ﻻ ﻧﺒﺎﻟﻎ ﺇﻥ ﻗﻠﻨﺎ ﺇ‪‬ﺎ ‪ -‬ﻳﻮﻣﺎ ﻣﺎ ‪ -‬ﺳﺘﺪﺭ‪‬ﺱ ﺍﻟﻘﺼﺔ ﻷﻃﻔﺎﻟﻨـﺎ ﻛـﺄﳕﻮﺫﺝ‬
‫ﻗﻴﺎﺳﻲ ﻣﻦ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻻ ﳜﺘﻠﻒ ﻓﻴﻪ ﻭﺟﻪ ﺍﻟﻜﻔﺮ ﺍﻟﻘﺒﻴﺢ ﻋﻦ ﻋﺼﺮ ﺍﻟﻨﺒﻮﺓ ‪.‬‬
‫ﻫـ ‪ -‬ﻭﻳﻘﻮﻝ ﷲ ﺩﺭﻩ ‪ :‬ﻭﻗﺪ ﺻﺪﻕ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﳊﺮﺏ ﺍﻷﻫﻠﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﻫﻮ ﻣﻦ ﻗـﺪﻣﺎﺀ ﺍﶈـﺎﺭﺑﲔ‬
‫ﺍﻷﻣﺮﻳﻜﻴﲔ ﰲ ﻓﻴﺘﻨﺎﻡ ﺣﲔ ﻗﺎﻝ ﺇﻥ ﺃﻣﺮﻳﻜﺎ ﻭﻟﺪﺕ ﰲ ﺍﻟﺪﻣﺎﺀ ﻭﺭﺿﻌﺖ ﺍﻟﺪﻣﺎﺀ ﻭﺃﺛﺨﻨﺖ ﺍﻟﺪﻣﺎﺀ ﻭﺗﻌﻤﻠﻘـﺖ‬
‫ﻋﻠﻰ ﺍﻟﺪﻣﺎﺀ ﻭﻟﺴﻮﻑ ﺗﻐﺮﻕ ﰲ ﺍﻟﺪﻣﺎﺀ ﻭﻹﻥ ﻛﺎﻥ ﻳﺎ ﺷﻴﺨﻨﺎ ﻗﺪ ﺳﺮ‪ ‬ﻛﻠﺐ ﺑﲏ ﺍﻷﺻﻔﺮ ﺑﻮﺵ ﺃﺳﺮ ﺃﺧﻴﻨﺎ ﺃﺑﻮ‬
‫ﻓﺮﺝ ﺍﻟﻠﻴﱯ ﻓﻠﻘﺪ ﺳﺎﺀﻩ ﻣﺎ ﺣﻞ ﲜﻨﻮﺩﻩ ﰲ ﺍﻟﻘﺎﺋﻢ ﻭﺑﺎﻗﻲ ﺃﺭﺽ ﺍﻟﺮﺍﻓﺪﻳﻦ ‪.‬‬
‫ﻭﰲ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺻﻔﻌﺔ ﺇﱃ ﻣﻨﺎﻓﻘﻰ ﺍﻟﻌﺮﺏ ﺍﻟﺬﻳﻦ ﻳﻈﻨﻮﻥ ﺃﻥ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺟﻬﺎﻻ ﻻ ﻳﻔﻘﻬـﻮﻥ ﺇﻻ ﲪـﻞ‬
‫ﺍﻟﺴﻼﺡ ﻭﺇﺭﻫﺎﺏ ﻣﻦ ﻳﻠﻮ‪‬ﻢ ‪ ،‬ﻓﻬﺬﺍ ﺍﻻﺳﺘﺸﻬﺎﺩ ﻣﻦ ﻛﺘﺎﺏ ﺃﻣﺮﻳﻜﻲ ﺻﻠﻴﱯ ﳏﺎﺭﺏ ﻗﺪﱘ ﳜـﺴﻒ ﺑـﺄﻡ‬
‫ﺭﺅﻭﺳﻬﻢ ﺇﱃ ﺃﻋﻤﻖ ﺃﻋﻤﺎﻕ ﺍﻟﻄﲔ ‪.‬‬
‫ﺾ ﻓﻮﻩ ‪ :‬ﺃﻣﲑﻧﺎ ﺍﳊﺒﻴﺐ ‪....‬‬
‫ﻭ – ﻭﻳﻘﻮﻝ ﻻ ﻓ ‪‬‬
‫ﺇﻥ ﺍﻟﻌﺪﻭ ﺑﺘﻮﻓﻴﻖ ﺍﷲ ﻳﺴﲑﻛﻤﺎ ﺭﺳﻢ ﻟﻪ ‪ ،‬ﻭﺃﻧﻨﺎ ‪ -‬ﺑﻔﻀﻞ ﺍﷲ ‪ -‬ﻧﻮﺷﻚ ﺃﻥ ﳓﻜﻢ ﺍﳋﻨـﺎﻕ ﻋﻠﻴـﻪ ‪ ،‬ﻭﺇﻥ‬
‫ﺳﺎﺭﺕ ﺍﳋﻄﺔ ‪ -‬ﺑﺄﻣﺮ ﺍﷲ ‪ -‬ﻛﻤﺎ ﺃﻋﺪ ﳍﺎ ‪ ،‬ﻓﺈﻥ ﻧﺘﺎﺋﺠﻬﺎ ﺳﺘﻈﻬﺮ ﻟﻜﻞ ﺫﻱ ﻋﻴﻨﲔ ﲟﺎ ﻳﺴﺮ ﻛـﻞ ﻣـﺴﻠﻢ‬
‫ﻭﻳﺴﻮﺀ ﻛﻞ ﻛﺎﻓﺮ ﻭﻣﻨﺎﻓﻖ ﻭﺇﱐ ﻷﺣﺴﺐ ﺃﻥ ﺍﳋﻄﺔ ﺍﳌﺮﺳﻮﻣﺔ ﻗﺪ ﻭﺻﻠﺘﻜﻢ ﺃﻭ ﰲ ﻃﺮﻳﻘﻬﺎ ﺇﻟﻴﻜﻢ ‪.‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﻤﺎ ﺻ ‪‬ﺢ ﻋﻨﻪ‪:‬‬
‫ﻧﺼﺮﺕ ﺑﺎﻟﺮﻋﺐ ﻣﺴﲑﺓ ﺷﻬﺮ‬
‫ﻭﻻ ﻧﺰﻳﺪ ﻋﻠﻰ ﻛﻼﻣﻪ ‪ -‬ﻓﺪﺍﻩ ﺃﻫﻠﻨﺎ ﻭﺃﻣﻮﺍﻟﻨﺎ ‪ -‬ﻓﺄﱏ ﻟﻨﺎ ﺫﻟﻚ !‬
‫ﻓﻬﺎﻫﻢ ﺃﺣﻔﺎﺩ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺃﺧﻼﺋﻬﻢ ﰲ ﺍﳉﻬﺎﺩ ‪ ،‬ﻳﻨﻔﺬﻭﻥ ﺃﻭﺍﻣﺮ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ‪-‬‬
‫ﺍﻟﺴﻴﺎﺳﻴﺔ ﺑﺎﳊﺮﻑ ﺍﻟﻮﺍﺣﺪ ‪ ،‬ﻓﻼ ﺍﻟﻌﺪﻭ ﻳﻘﺪﺭ ﺍﺳﺘﺒﻌﺎﺩ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﻭﻻ ﳝﻜﻨﻪ ﺃﻥ ﻳﻔﻘﻪ ﻣﻌﻨﺎﻫـﺎ ﻭﻻ ﳝﻜﻨـﻪ‬
‫ﺍﻟﺘﻘﻠﻴﻞ ﺃﻭ ﺍﻻﺳﺘﺨﻔﺎﻑ ﲟﺎ ﻭﺭﺍﺀﻫﺎ ﻭﺇﻥ ﻏﺪﺍ ﻟﻨﺎﻇﺮﻩ ﻗﺮﻳﺐ ‪.‬‬
‫ﺯ – ﻗﺎﻝ ﷲ ﺩﺭﻩ ‪ :‬ﻭﻟﻮﻻ ﻣﺎ ﻗﺪ‪‬ﻣﻪ ﻭﻳﻘﺪ‪‬ﻣﻪ ﺍﻟﺮﻭﺍﻓﺾ ﺃﺣﻔﺎﺩ ﺍﺑﻦ ﺍﻟﻌﻠﻘﻤﻲ ﻭﻋﻠﻰ ﺭﺃﺳـﻬﻢ ﺇﻣـﺎﻡ ﺍﻟﻜﻔـﺮ‬
‫ﻭﺍﻟﺰﻧﺪﻗﺔ ﺍﻟﺴﻴﺴﺘﺎﱐ ‪ ،‬ﻟﻜﺎﻥ ﺣﺎﻝ ﺑﲏ ﺍﻷﺻﻔﺮ ﻏﲑ ﻣﺎ ﺗﺮﻯ ﺍﻷﻣﺔ ﺍﻟﻴﻮﻡ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻧﺒـﻪ ﻋﻠﻴـﻪ ﺗﻮﻣـﺎﺱ‬
‫ﻓﺮﻳﺪﻣﺎﻥ ﺍﻟﻜﺎﺗﺐ ﺍﻷﻣﺮﻳﻜﻲ ﰲ ﺟﺮﻳﺪﺓ ﻧﻴﻮﻳﻮﺭﻙ ﺗﺎﳝﺰ ! ‪.‬‬
‫ﻭﻟﻴﺨﺴﺄ ﺍﳌﻨﺎﻓﻘﻮﻥ ﺍﳌﺘﻜﻠﻤﻮﻥ ﻭﺍﳌﺮﺟﻔﻮﻥ ﺍﳊﺎﻗﺪﻭﻥ ﺍﻟﺬﻳﻦ ﻳﺘﻬﻤﻮﻥ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺑﺎﻟﻌﻴﺶ ﰲ ﻛﻮﻛﺐ ﺁﺧـﺮ ‪،‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺮﻭﺍﻓﺾ ﺍﻟﻜﻔﺮﺓ ﺍﳌﺮﺗﺪﺓ ؛ ﻓﻼ ﺃﺩ ﹼﻝ ﻋﻠﻰ ﺩﻭﺭﻫﻢ ﻣﻦ ﺃﻗـﻮﺍﻝ ﺻـﺪﻳﻘﻬﻢ ﻭﳏﺒـﻮ‪‬ﻢ ﻓﺮﻳـﺪﻣﺎﻥ ! ‪،‬‬

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‫‪٢٤٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻟﻴﺼﻤﺖ ﺃﺻﺤﺎﺏ ﺍﻟﻌﻤﺎﺋﻢ ﺍﻟﺒﻴﻀﺎﺀ ﺍﻟﺬﻳﻦ ﻣﺎ ﺯﺍﻟﻮﺍ ﻳﺮﺟﻮﻥ ﻣﻦ ﺃﺣﻔﺎﺩ ﺍﺑﻦ ﺍﻟﻌﻠﻘﻤﻲ ﺃﻣﻨﺎ ﻭﺃﻣﺎﻧـﺎ ﻭﻋﻬـﺪﺍ‬
‫ﻭﺳﻼﻣﺎ ‪ ،‬ﻭﻟﻴﻌﻠﻤﻮﺍ ﺃﳕﺎ ﻫﻢ ﺷﺮﻛﺎﺀ ﰲ ﺫﺍﺕ ﺍﻟﺪﻭﺭ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺗﻮﻣﺎﺱ ﻓﺮﻳﺪﻣﺎﻥ ‪.‬‬
‫ﺡ ‪ -‬ﺗﺼﺮﻳﺢ ﺍﳉﻨﺮﺍﻝ ﻣﺎﻳﺮﺯ ﻭﺍﻟﻀﺎﺑﻂ ﺍﻷﻣﺮﻳﻜﻲ ﻳﻀﻊ ﺍﻟﺴﺎﻣﻊ ﰲ ﺣﻘﺎﺋﻖ ﻣﻦ ﺃﻓـﻮﺍﻩ ﺍﳌﻨـﻬﺰﻣﲔ ﺍﻟـﺬﻳﻦ‬
‫ﻳﻘﻮﻟﻮﻥ ﻫﺬﺍ ‪ ،‬ﻭﻳﻈﻨﻮﻥ ﺃﻧﻨﺎ ﻟﻦ ﻧﻌﺮﻑ ‪ ،‬ﻓﺘﻨﻬﺾ ﻋﺰﺍﺋﻤﻨﺎ ﺑﻜﻼﻣﻬﻢ ﺍﻟﺬﻱ ﻳﻨﺎﻗﺾ ﻛـﻞ ﺍﲡـﺎﻩ ﻭﻭﺟﻬـﺔ‬
‫ﺇﻋﻼﻣﻬﻢ ﺍﻟﺼﻠﻴﱯ ﺍﳊﺎﻗﺪ ﻭﺍﳌﺮﺟﻒ ﻭﺍﻟﻜﺎﺫﺏ ‪.‬‬
‫ﻁ ‪ -‬ﻧﻘﻞ ﻗﻮﻝ ﺍﳍﺎﻟﻚ ﺟﻼﻝ ﺍﻟﻄﺎﻟﺒﺎﱐ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻛﺎﻥ ﺃﺭﻭﻉ ﻣﺎ ﺫﻛﺮ ﰲ ﺧﺘﺎﻡ ﺍﻟﺮﺳﺎﻟﺔ ﻣـﻦ ﺃﺣـﺪﺍﺙ ‪،‬‬
‫ﻭﻳﺬﻛﺮﻧﺎ ﻫﺬﺍ ﺑﺼﻮﺭﺓ ﺭﺟﻞ ﺃﺣﻀﺮ ﻫﺪﻳﺔ ﻓﻐﻠﻔﻬﺎ ﻭﺯﻳﻨﻬﺎ ﻭﻣﺎ ﺗﺒﻘﻰ ﻋﻠﻴﻪ ﺳﻮﻯ ﺇﺣﻜﺎﻡ ﺍﻟﻐﻠﻖ ﻋﻠﻰ ﺯﻳﻨﺘـﻬﺎ‬
‫ﻓﻼ ﺗﻨﻔﺮﻁ ﻭﻻ ﺗﻨﺤ ﹼﻞ ﻭﺗﻈﻞ ﺑﺮﻭﻧﻘﻬﺎ ‪ ،‬ﻓﻘﻮﻟﺔ ﺍﻟﻄﺎﻟﺒﺎﱐ ﲡﻌﻞ ﺍﳌﺴﺘﻤﻊ ‪ -‬ﺃﻳﺎ ﻛﺎﻧﺖ ﻓﺮﻗﺘﻪ ‪ -‬ﺗﻀﻊ ﺍﻟﻄﺎﻟﺒﺎﱐ‬
‫ﻋﻠﻰ ﺭﺃﺱ ﺯﻣﺮﺓ ﺍﻻﺣﺘﻼﻝ ﻭﺇﻥ ﻛﻞ ﻣﺎ ﻳﺬﻛﺮ ﰲ ﺍﻹﻋﻼﻡ ﻣﻦ ﺃﻥ ﺍﺣﺘﻼﻝ ﺍﻟﻌﺮﺍﻕ ﻛﺎﻥ ﺍﻟﺴﺒﻴﻞ ﺍﻟﻮﺣﻴﺪ ﻟﺮﻓﻊ‬
‫ﻇﻠﻢ ﺍﻟﺼﺪﺍﻣﻴﲔ ﻋﻦ ﺍﻟﺸﻌﺐ ﻣﺎ ﻫﻮ ﺇﻻ ﳏﺾ ﺍﻓﺘﺮﺍﺀ ﻓﻬﺎﻫﻮ ﺫﺍ ﺫﻫﺐ ﺑﻌﺜﻲ ﻛﺎﻓﺮ ﻣﺮﺗﺪ ‪ ،‬ﻟﻴﺄﰐ ﺍﻻﺣـﺘﻼﻝ‬
‫ﺑﻌﻤﻴﻞ ﺃﻭﺿﺢ ﻛﻔﺮﺍ ﻭﺃﺑﲔ ﺭﺩﺓ ﻭﺃﻇﻬﺮ ﻓﺠﻮﺭﺍ ‪.‬‬
‫ﻱ ‪ -‬ﺍﻟﻠﻬﻢ ﺃﻧﻔﺬ ﺑﻌﺚ ﺃﺳﺎﻣﺔ‪......‬‬
‫ﺭﻭﻋﺔ ﺍﻟﺘﺸﺒﻴﻪ ؛ ﻛﺎﺩﺕ ﺃﻥ ﺗﻔﺠﺮ ﻗﻠﻮﺏ ﺍﳌﻨﺎﺻﺮﻳﻦ ﻟﻘﺎﺋﺪ ﻣﺴﲑﺗﻨﺎ ﻭﺗﺎﺝ ﺍﻟﻔﺨﺎﺭ ﻓﻮﻕ ﺭﺅﻭﺳـﻨﺎ ﺍﻟـﺸﻴﺦ‬
‫ﺃﺳﺎﻣﺔ ﻭﺻﺤﺒﻪ ﻣﻦ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﻔﺮﺡ ‪ ،‬ﻓﻘﺪ ﺟﺎﺀ ﺍﻟﺘﺸﺒﻴﻪ ﻟﻴﺬﻳﺐ ﻣﺮﺍﺭﺓ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﻗﻠﺔ ﺍﻟﻨﺎﺻـﺮ ﻭﺍﳌﻌـﲔ‬
‫ﻭﺗﺄﺧﺮ ﺍﻟﺘﻤﻜﲔ ‪ ،‬ﻭﺑﺸﺮﻯ ﻟﻜﻞ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺼﺎﺩﻗﲔ ﻟﻠﺜﺒﺎﺕ ﻋﻠﻰ ﺍﻟﺪﺭﺏ ‪ ،‬ﻓﺎﻟﻴﻮﻡ ﻟﻴﺲ ﺃﺣﻠﻚ ﻣﻦ ﻳﻮﻡ ﺃﰉ‬
‫ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ ،‬ﻓﻴﻮﻡ ﺃﺑﺎ ﺑﻜﺮ ﻗﺘﺎﻻﻥ ﻣﺘﻮﺍﻟﻴﺎﻥ ﰲ ﺍﳉﻨﻮﺏ ﻭﺍﻟﺸﻤﺎﻝ ‪ ،‬ﻭﻗﻠﺔ ﰲ ﺍﻟﻌﺪﺓ ﻭﺍﻟﻌﺘﺎﺩ ﻭﺍﻟﺮﺟﺎﻝ‬
‫‪ ،‬ﺃﻣﺎ ﺍﻟﻴﻮﻡ ﻓﺎﻹﺳﻼﻡ ﻋﻠﻰ ﺑﻘﺎﻉ ﺍﻷﺭﺽ ﻗﺪ ﺍﻧﺘﺸﺮ ﻭﺍﻟﻨﺼﺮ ﰱ ﺍﺯﺩﻳﺎﺩ ﻣﻀﻄﺮﺩ ‪ ،‬ﻭﺍﻟﺮﺟﺎﻝ ﺃﺻﺒﺤﻮﺍ ﻋـﺪﺓ‬
‫ﻭﻋﺘﺎﺩ ‪ ،‬ﻭﻟﺬﺍ ﻓﺈﻥ ﺑﻌﺚ ﺃﺳﺎﻣﺔ ﻣﻨﺘﺼﺮ ﻻ ﳏﺎﻟﺔ ﺃﻳﺎ ﻛﺎﻥ ﺍﻻﻧﺘﺼﺎﺭ ﺳﻮﺍﺀ ﻛﺎﻥ ﻛﺄﺻﺤﺎﺏ ﺍﻷﺧﺪﻭﺩ ﻭﻫـﻮ‬
‫ﺍﻟﻔﻮﺯ ﺍﻟﻜﺒﲑ ‪ ،‬ﺃﻭ ﺫﻟﻚ ﺍﻟﻨﺼﺮ ﺍﳌﻌﻬﻮﺩ ﻭﻫﻮ ﺍﻟﻔﺘﺢ ﺍﳌﺒﲔ ‪ ) .‬ﻣﻨﻘﻮﻝ (‬

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‫‪٢٤٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫*ﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻭﻥ ‪ -‬ﳓﻦ ﻣﻊ ﻣﻮﻛﺐ ﺍﻹﳝﺎﻥ ‪. .‬‬

‫ﻫﺬﻩ ﺃﻋﻼﻣﻪ ‪. .‬‬
‫ﻭﻫﺬﻩ ﻋﻼﺋﻤﻪ ‪. .‬‬
‫ﻭﻫﺬﻩ ﻫﻲ ﻣﻌﺎﱂ ﻃﺮﻳﻘﻪ ‪. .‬‬
‫ﻭﻫﻮ ﻳﻮﺍﺟﻪ ﺍﻟﺒﺸﺮﻳﺔ ﰲ ﺭﺣﻠﺘﻬﺎ ﺍﻟﻄﻮﻳﻠﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻜﻮﻛﺐ ﺍﻷﺭﺿﻲ ‪. .‬‬
‫ﻳﻮﺍﺟﻬﻬﺎ ﻛﻠﻤﺎ ﺍﻟﺘﻮﺕ ‪‬ﺎ ﺍﻟﻄﺮﻳﻖ ؛ ﻭﻛﻠﻤﺎ ﺍﳓﺮﻓﺖ ﻋﻦ ﺻﺮﺍﻁ ﺍﷲ ﺍﳌﺴﺘﻘﻴﻢ ؛ ﻭﻛﻠﻤﺎ ﺗﻔﺮﻗﺖ ‪‬ﺎ ﺍﻟﺴﺒﻞ ‪.‬‬
‫ﲢﺖ ﺿﻐﻂ ﺍﻟﺸﻬﻮﺍﺕ ‪ ،‬ﺍﻟﱵ ﻳﻘﻮﺩﻫﺎ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﺧﻄﺎﻣﻬﺎ ‪ ،‬ﳏﺎﻭ ﹰﻻ ﺃﻥ ﻳﺮﺿﻲ ﺣﻘﺪﻩ ؛ ﻭﺃﻥ ﻳﻨﻔﺬ ﻭﻋﻴﺪﻩ‬
‫‪ ،‬ﻭﺃﻥ ﳝﻀﻲ ﺑﺒﲏ ﺁﺩﻡ ﻣﻦ ﺧﻄﺎﻡ ﻫﺬﻩ ﺍﻟﺸﻬﻮﺍﺕ ﺇﱃ ﺟﻬﻨﻢ ؛ ﻓﺈﺫﺍ ﺍﳌﻮﻛﺐ ﺍﻟﻜﺮﱘ ﻳﻮﺍﺟﻪ ﺍﻟﺒﺸﺮﻳﺔ ﺑﺎﳍﺪﻯ‬
‫‪ ،‬ﻭﻳﻠﻮ‪‬ﺡ ﳍﺎ ﺑﺎﻟﻨﻮﺭ ‪ ،‬ﻭﻳﺴﺘﺮﻭﺡ ‪‬ﺎ ﺭﻳﺢ ﺍﳉﻨﺔ ‪ ،‬ﻭﳛﺬﺭﻫﺎ ﻟﻔﺤﺎﺕ ﺍﻟﺴﻤﻮﻡ ‪ ،‬ﻭﻧﺰﻏﺎﺕ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ ‪،‬‬
‫ﻋﺪﻭﻫﺎ ﺍﻟﻘﺪﱘ ‪. .‬‬
‫‪ . .‬ﺇﻧﻪ ﻣﺸﻬﺪ ﺭﺍﺋﻊ ‪. .‬‬
‫ﻣﺸﻬﺪ ﺍﻟﺼﺮﺍﻉ ﺍﻟﻌﻤﻴﻖ ‪ ،‬ﰲ ﺧﻀﻢ ﺍﳊﻴﺎﺓ ‪ ،‬ﻋﻠﻰ ﻃﻮﻝ ﺍﻟﻄﺮﻳﻖ ‪. .‬‬
‫ﺇﻥ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺒﺸﺮﻱ ﳝﻀﻲ ﰲ ﺗﺸﺎﺑﻚ ﻣﻌﻘﺪ ﻛﻞ ﺍﻟﺘﻌﻘﻴﺪ ‪. .‬‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﻜﺎﺋﻦ ﺍﳌﺰﺩﻭﺝ ﺍﻟﻄﺒﻴﻌﺔ ‪ ،‬ﺍﳌﻌﻘﺪ ﺍﻟﺘﺮﻛﻴﺐ ‪. .‬‬
‫ﺍﻟﺬﻱ ﻳﺘﺄﻟﻒ ﻛﻴﺎﻧﻪ ﻣﻦ ﺃﺑﻌﺪ ﻋﻨﺼﺮﻳﻦ ﺗﺆﻟﻒ ﺑﻴﻨﻬﻤﺎ ﻗﺪﺭﺓ ﺍﷲ ﻭﻗﺪﺭﻩ ‪. .‬‬
‫ﻋﻨﺼﺮ ﺍﻟﻄﲔ ﺍﻟﺬﻱ ﻧﺸﺄ ﻣﻨﻪ ‪ ،‬ﻭﻋﻨﺼﺮ ﺍﻟﻨﻔﺨﺔ ﻣﻦ ﺭﻭﺡ ﺍﷲ ‪ ،‬ﺍﻟﱵ ﺟﻌﻠﺖ ﻣﻦ ﻫﺬﺍ ﺍﻟﻄﲔ ﺇﻧـﺴﺎﻧﹰﺎ ‪ . .‬ﺇﻥ‬
‫ﻫﺬﺍ ﺍﻟﻜﺎﺋﻦ ﻟﻴﻤﻀﻲ ﰲ ﺗﺎﺭﳜﻪ ﻣﻊ ﻋﻮﺍﻣﻞ ﻣﺘﺸﺎﺑﻜﺔ ﻛﻞ ﺍﻟﺘﺸﺎﺑﻚ ‪ ،‬ﻣﻌﻘﺪﺓ ﻛﻞ ﺍﻟﺘﻌﻘﻴﺪ ‪. .‬‬
‫ﳝﻀﻲ ﺑﻄﺒﻴﻌﺘﻪ ﻫﺬﻩ ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺗﻠﻚ ﺍﻷﻓﺎﻕ ﻭﺍﻟﻌﻮﺍﱂ ﺍﻟﱵ ﺃﺳﻠﻔﻨﺎ ﰲ ﻗﺼﺔ ﺁﺩﻡ ﺍﳊﺪﻳﺚ ﻋﻨﻬﺎ ‪. .‬‬
‫ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳊﻘﻴﻘﺔ ﺍﻹﳍﻴﺔ‪:‬ﻣﺸﻴﺌﺘﻬﺎ ﻭﻗﺪﺭﻫﺎ ‪ ،‬ﻭﻗﺪﺭ‪‬ﺎ ﻭﺟﱪﻭ‪‬ـﺎ ‪ ،‬ﻭﺭﲪﺘـﻬﺎ ﻭﻓـﻀﻠﻬﺎ ‪ . .‬ﺍﱁ ‪. . .‬‬
‫ﻭﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﻸ ﺍﻷﻋﻠﻰ ﻭﻣﻼﺋﻜﺘﻪ ‪. .‬‬
‫ﻭﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺇﺑﻠﻴﺲ ﻭﻗﺒﻴﻠﻪ ‪. .‬‬
‫ﻭﻳﺘﻌﺎﻣﻞ ﻣﻊ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺍﳌﺸﻬﻮﺩ ﻭﻧﻮﺍﻣﻴﺴﻪ ﻭﺳﻨﻦ ﺍﷲ ﻓﻴﻪ ‪. .‬‬
‫ﻭﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻷﺣﻴﺎﺀ ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ ‪. .‬‬
‫ﻭﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺑﻌﻀﻪ ﺍﻟﺒﻌﺾ ‪. .‬‬
‫ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﻫﺬﻩ ﺍﻵﻓﺎﻕ ﻭﻫﺬﻩ ﺍﻟﻌﻮﺍﱂ ﺑﻄﺒﻴﻌﺘﻪ ﺗﻠﻚ ‪ ،‬ﻭﺑﺎﺳﺘﻌﺪﺍﺩﺍﺗﻪ ﺍﳌﺘﻮﺍﻓﻘﺔ ﻭﺍﳌﺘﻌﺎﺭﺿﺔ ﻣﻊ ﻫﺬﻩ ﺍﻵﻓـﺎﻕ‬
‫ﻭﺍﻟﻌﻮﺍﱂ ‪. .‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﳋﻀﻢ ﺍﳌﺘﺸﺎﺑﻚ ﻣﻦ ﺍﻟﻌﻼﻗﺎﺕ ﻭﺍﻟﺮﻭﺍﺑﻂ ‪ ،‬ﳚﺮﻱ ﺗﺎﺭﳜﻪ ‪. .‬‬
‫ﻭﻣﻦ ﺍﻟﻘﻮﺓ ﰲ ﻛﻴﺎﻧﻪ ﻭﺍﻟﻀﻌﻒ ‪ .‬ﻭﻣﻦ ﺍﻟﺘﻘﻮﻯ ﻭﺍﳍﺪﻯ ‪ .‬ﻭﻣﻦ ﺍﻻﻟﺘﻘﺎﺀ ﺑﻌﺎﱂ ﺍﻟﻐﻴﺐ ﻭﻋﺎﱂ ﺍﻟﺸﻬﻮﺩ ‪ .‬ﻭﻣﻦ‬
‫ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻌﻨﺎﺻﺮ ﺍﳌﺎﺩﻳﺔ ﰲ ﺍﻟﻜﻮﻥ ﻭﺍﻟﻘﻮﻯ ﺍﻟﺮﻭﺣﻴﺔ ‪ ،‬ﻭﻣﻦ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻗﺪﺭ ﺍﷲ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ‪. .‬‬

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‫‪٢٤٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻣﻦ ﻫﺬﺍ ﻛﻠﻪ ﻳﺘﻜﻮﻥ ﺗﺎﺭﳜﻪ ‪ . .‬ﻭﰲ ﺿﻮﺀ ﻫﺬﺍ ﺍﻟﺘﻌﻘﻴﺪ ﺍﻟﺸﺪﻳﺪ ﻳﻔﺴﺮ ﺗﺎﺭﳜﻪ ‪.‬‬
‫ﻭﺍﻟﺬﻳﻦ ﻳﻔﺴﺮﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﻧﺴﺎﱐ ﺗﻔﺴﲑﹰﺍ "ﺍﻗﺘﺼﺎﺩﻳﹰﺎ" ﺃﻭ "ﺳﻴﺎﺳﻴﹰﺎ" ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻳﻔﺴﺮﻭﻧﻪ ﺗﻔﺴﲑﹰﺍ "ﺑﻴﻮﻟﻮﺟﻴﹰﺎ"‬
‫‪ .‬ﻭﺍﻟﺬﻳﻦ ﻳﻔﺴﺮﻭﻧﻪ ﺗﻔﺴﲑﹰﺍ "ﺭﻭﺣﻴﹰﺎ" ﺃﻭ "ﻧﻔﺴﻴﹰﺎ" ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻳﻔﺴﺮﻭﻧﻪ ﺗﻔﺴﲑﹰﺍ "ﻋﻘﻠﻴﹰﺎ" ‪ . . .‬ﻛـﻞ ﺃﻭﻟﺌـﻚ‬
‫ﻳﻨﻈﺮﻭﻥ ﻧﻈﺮﺓ ﺳﺎﺫﺟﺔ ﺇﱃ ﺟﺎﻧﺐ ﻭﺍﺣﺪ ﻣﻦ ﺟﻮﺍﻧﺐ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺘﺸﺎﺑﻜﺔ ‪ ،‬ﻭﺍﻟﻌﻮﺍﱂ ﺍﳌﺘﺒﺎﻋﺪﺓ ‪ ،‬ﺍﻟﱵ ﻳﺘﻌﺎﻣﻞ‬
‫ﻣﻌﻬﺎ ﺍﻹﻧﺴﺎﻥ ؛ ﻭﻳﺘﺄﻟﻒ ﻣﻦ ﺗﻌﺎﻣﻠﻪ ﻣﻌﻬﺎ ﺗﺎﺭﳜﻪ ‪. .‬‬
‫ﻭﺍﻟﺘﻔﺴﲑ ﺍﻹﺳﻼﻣﻲ ﻟﻠﺘﺎﺭﻳﺦ ﻫﻮ ﻭﺣﺪﻩ ﺍﻟﺬﻱ ﻳﻠﻢ ‪‬ﺬﺍ ﺍﳋﻀﻢ ﺍﻟﻮﺍﺳﻊ ‪ ،‬ﻭﳛﻴﻂ ﺑﻪ ؛ ﻭﻳﻨﻈﺮ ﺇﱃ ﺍﻟﺘـﺎﺭﻳﺦ‬
‫ﺍﻹﻧﺴﺎﱐ ﻣﻦ ﺧﻼﻟﻪ ‪.‬‬
‫ﻭﳓﻦ ﻫﻨﺎ ﺃﻣﺎﻡ ﻣﺸﺎﻫﺪ ﺻﺎﺩﻗﺔ ﻣﻦ ﻫﺬﺍ ﺍﳋﻀﻢ ‪. .‬‬
‫ﻟﻘﺪ ﺷﻬﺪﻧﺎ ﻣﺸﻬﺪ ﺍﻟﻨﺸﺄﺓ ﺍﻟﺒﺸﺮﻳﺔ ؛ ﻭﻗﺪ ﲡﻤﻌﺖ ﰲ ﺍﳌﺸﻬﺪ ﻛﻞ ﺍﻟﻌﻮﺍﱂ ﻭﺍﻵﻓﺎﻕ ﻭﺍﻟﻌﻨﺎﺻﺮ ‪ -‬ﺍﻟﻈـﺎﻫﺮﺓ‬
‫ﻭﺍﳋﻔﻴﺔ ‪ -‬ﺍﻟﱵ ﻳﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ ﻫﺬﺍ ﺍﻟﻜﺎﺋﻦ ﻣﻨﺬ ﺍﻟﻠﺤﻈﺔ ﺍﻷﻭﱃ ‪. .‬‬
‫ﻭﻟﻘﺪ ﺷﻬﺪﻧﺎ ﻫﺬﺍ ﺍﻟﻜﺎﺋﻦ ﺑﺎﺳﺘﻌﺪﺍﺩﺍﺗﻪ ﺍﻷﺳﺎﺳﻴﺔ ‪. .‬‬
‫ﺷﻬﺪﻧﺎ ﺗﻜﺮﳝﻪ ﰲ ﺍﳌﻸ ﺍﻷﻋﻠﻰ ﻭﺇﺳﺠﺎﺩ ﺍﳌﻼﺋﻜﺔ ﻟﻪ ؛ ﻭﺍﻟﺒﺎﺭﻯﺀ ﺍﻟﻌﻈﻴﻢ ﻳﻌﻠﻦ ﻣﻴﻼﺩﻩ ‪. .‬‬
‫ﻭﺷﻬﺪﻧﺎ ﺿﻌﻔﻪ ﺑﻌﺪ ﺫﻟﻚ ﻭﻛﻴﻒ ﻗﺎﺩﻩ ﻣﻨﻪ ﻋﺪﻭﻩ ‪. .‬‬
‫ﻭﺷﻬﺪﻧﺎ ﻣﻬﺒﻄﻪ ﺇﱃ ﺍﻷﺭﺽ ‪. .‬‬
‫ﻭﺍﻧﻄﻼﻗﻪ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻋﻨﺎﺻﺮﻫﺎ ﻭﻧﻮﺍﻣﻴﺴﻬﺎ ﺍﻟﻜﻮﻧﻴﺔ ‪. .‬‬
‫ﻭﻟﻘﺪ ﺷﻬﺪﻧﺎﻩ ﻳﻬﺒﻂ ﺇﱃ ﻫﺬﻩ ﺍﻷﺭﺽ ﻣﺆﻣﻨﹰﺎ ﺑﺮﺑﻪ ؛ ﻣﺴﺘﻐﻔﺮﹰﺍ ﻟﺬﻧﺒﻪ ؛ ﻣﺄﺧﻮﺫﹰﺍ ﻋﻠﻴﻪ ﻋﻬﺪ ﺍﳋﻼﻓﺔ‪:‬ﺃﻥ ﻳﺘﺒﻊ ﻣﺎ‬
‫ﻳﺄﺗﻴﻪ ﻣﻦ ﺭﺑﻪ ﻭﻻ ﻳﺘﺒﻊ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻻ ﺍﳍﻮﻯ ‪ ،‬ﻣﺰﻭﺩﹰﺍ ﺑﺘﻠﻚ ﺍﻟﺘﺠﺮﺑﺔ ﺍﻷﻭﱃ ﰲ ﺣﻴﺎﺗﻪ ‪. .‬‬
‫ﰒ ﻣﻀﻰ ﺑﻪ ﺍﻟﺰﻣﻦ ؛ ﻭﺗﻘﺎﺫﻓﺘﻪ ﺍﻷﻣﻮﺍﺝ ﰲ ﺍﳋﻀﻢ ؛ ﻭﺗﻔﺎﻋﻠﺖ ﺗﻠﻚ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﻌﻘﺪﺓ ﺍﳌﺘﺸﺎﺑﻜﺔ ﰲ ﻛﻴﺎﻧـﻪ‬
‫ﺫﺍﺗﻪ ﻭﰲ ﺍﻟﻮﺟﻮﺩ ﻣﻦ ﺣﻮﻟﻪ ‪ .‬ﺗﻔﺎﻋﻠﺖ ﰲ ﻭﺍﻗﻌﻪ ﻭﰲ ﺿﻤﲑﻩ ‪ .‬ﰒ ﻫﺎ ﳓﻦ ﺃﻭﻻﺀ ﰲ ﻫﺬﺍ ﺍﻟـﺪﺭﺱ ﻧـﺸﻬﺪ‬
‫ﻛﻴﻒ ﺻﺎﺭﺕ ﺑﻪ ﻫﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﻌﻘﺪﺓ ﺍﳌﺘﺸﺎﺑﻜﺔ ﺇﱃ ﺍﳉﺎﻫﻠﻴﺔ !!!‬
‫ﺇﻧﻪ ﻳﻨﺴﻰ ‪. .‬‬
‫ﻭﻗﺪ ﻧﺴﻲ ‪ . .‬ﺇ‬
‫ﻧﻪ ﻳﻀﻌﻒ ‪. .‬‬
‫ﺇﻧﻪ ﺿﻌﻒ ‪. .‬‬
‫ﻭﻗﺪ ﺍﻟﺸﻴﻄﺎﻥ ﻳﻐﻠﺒﻪ ‪. .‬‬
‫ﻭﻗﺪ ﻏﻠﺒﻪ ‪. .‬‬
‫ﻭﻻ ﺑﺪ ﻣﻦ ﺍﻹﻧﻘﺎﺫ ﻣﺮﺓ ﺃﺧﺮﻯ !!!‬
‫ﻟﻘﺪ ﻫﺒﻂ ﺇﱃ ﻫﺬﻩ ﺍﻷﺭﺽ ﻣﻬﺘﺪﻳﹰﺎ ﺗﺎﺋﺒﹰﺎ ﻣﻮﺣﺪﹰﺍ ‪. .‬‬
‫ﻭﻟﻜﻦ ﻫﺎ ﳓﻦ ﺃﻭﻻﺀ ﻧﻠﺘﻘﻲ ﺑﻪ ﺿﺎ ﹰﻻ ﻣﻔﺘﺮﻳﹰﺎ ﻣﺸﺮﻛﹰﺎ !!!‬

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 ‫‪٢٤٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻟﻘﺪ ﺗﻘﺎﺫﻓﺘﻪ ﺍﻷﻣﻮﺍﺝ ﰲ ﺍﳋﻀﻢ ‪. .‬‬

‫ﻭﻟﻜﻦ ﻫﻨﺎﻟﻚ ﻣﻌﻠﻤﹰﺎ ﰲ ﻃﺮﻳﻘﻪ ‪. .‬‬
‫ﻫﻨﺎﻟﻚ ﺍﻟﺮﺳﺎﻟﺔ ﺗﺮﺩﻩ ﺇﱃ ﺭﺑﻪ ‪ .‬ﻓﻤﻦ ﺭﲪﺔ ﺭﺑﻪ ﺑﻪ ﺃﻥ ﻻ ﻳﺘﺮﻛﻪ ﻭﺣﺪﻩ !‬
‫ﻭﻫﺎ ﳓﻦ ﺃﻭﻻﺀ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻧﻠﺘﻘﻲ ﲟﻮﻛﺐ ﺍﻹﳝﺎﻥ ‪ ،‬ﻳﺮﻓﻊ ﺃﻋﻼﻣﻪ ﺭﺳﻞ ﺍﷲ ﺍﻟﻜﺮﺍﻡ‪:‬ﻧـﻮﺡ ‪ .‬ﻭﻫـﻮﺩ ‪.‬‬
‫ﻭﺻﺎﱀ ‪ .‬ﻭﻟﻮﻁ ‪ .‬ﻭﺷﻌﻴﺐ ‪ .‬ﻭﻣﻮﺳﻰ ‪ .‬ﻭﳏﻤﺪ ‪ -‬ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻢ ﲨﻴﻌﹰﺎ ‪. .‬‬
‫ﻭﻧﺸﻬﺪ ﻛﻴﻒ ﳛﺎﻭﻝ ﻫﺬﺍ ﺍﻟﺮﻫﻂ ﺍﻟﻜﺮﱘ ‪ -‬ﺑﺘﻮﺟﻴﻪ ﺍﷲ ﻭﺗﻌﻠﻴﻤﻪ ‪ -‬ﺇﻧﻘﺎﺫ ﺍﻟﺮﻛﺐ ﺍﻟﺒﺸﺮﻱ ﻣﻦ ﺍﳍﺎﻭﻳﺔ ﺍﻟـﱵ‬
‫ﻳﻘﻮﺩﻩ ﺇﻟﻴﻬﺎ ﺍﻟﺸﻴﻄﺎﻥ ‪ ،‬ﻭﺃﻋﻮﺍﻧﻪ ﻣﻦ ﺷﻴﺎﻃﲔ ﺍﻹﻧﺲ ﺍﳌﺴﺘﻜﱪﻳﻦ ﻋﻦ ﺍﳊﻖ ﰲ ﻛﻞ ﺯﻣﺎﻥ ‪ .‬ﻛﻤـﺎ ﻧـﺸﻬﺪ‬
‫ﻣﻮﺍﻗﻒ ﺍﻟﺼﺮﺍﻉ ﺑﲔ ﺍﳍﺪﻯ ﻭﺍﻟﻀﻼﻝ ‪ .‬ﻭﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ ‪ ،‬ﻭﺑﲔ ﺍﻟﺮﺳﻞ ﺍﻟﻜﺮﺍﻡ ﻭﺷﻴﺎﻃﲔ ﺍﳉﻦ ﻭﺍﻹﻧﺲ‬
‫‪..‬‬
‫ﰒ ﻧﺸﻬﺪ ﻣﺼﺎﺭﻉ ﺍﳌﻜﺬﺑﲔ ﰲ ‪‬ﺎﻳﺔ ﻛﻞ ﻣﺮﺣﻠﺔ ‪ ،‬ﻭﳒﺎﺓ ﺍﳌﺆﻣﻨﲔ ‪ ،‬ﺑﻌﺪ ﺍﻹﻧﺬﺍﺭ ﻭﺍﻟﺘﺬﻛﲑ ‪. .‬‬
‫ﻭﺍﻟﻘﺼﺺ ﰲ ﺍﻟﻘﺮﺁﻥ ﻻ ﻳﺘﺒﻊ ﺩﺍﺋﻤﹰﺎ ﺫﻟﻚ ﺍﳋﻂ ﺍﻟﺘﺎﺭﳜﻲ ‪ .‬ﻭﻟﻜﻨﻪ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻳﺘﺒﻊ ﻫﺬﺍ ﺍﳋﻂ ‪ .‬ﺫﻟـﻚ‬
‫ﺃﻧﻪ ﻳﻌﺮﺽ ﺳﲑ ﺍﻟﺮﻛﺐ ﺍﻟﺒﺸﺮﻱ ﻣﻨﺬ ﺍﻟﻨﺸﺄﺓ ﺍﻷﻭﱃ ‪ ،‬ﻭﻳﻌﺮﺽ ﻣﻮﻛﺐ ﺍﻹﳝﺎﻥ ﻭﻫﻮ ﳛﺎﻭﻝ ﻫﺪﺍﻳـﺔ ﻫـﺬﺍ‬
‫ﺍﻟﺮﻛﺐ ﻭﺍﺳﺘﻨﻘﺎﺫﻩ ﻛﻠﻤﺎ ﺿﻞ ﲤﺎﻣﹰﺎ ﻋﻦ ﻣﻌﺎﱂ ﺍﻟﻄﺮﻳﻖ ‪ ،‬ﻭﻗﺎﺩﻩ ﺍﻟﺸﻴﻄﺎﻥ ﻛﻠﻴﺔ ﺇﱃ ﺍﳌﻬﻠﻜﺔ ﻟﻴﺴﻠﻤﻪ ﰲ ‪‬ﺎﻳﺘﻬﺎ‬
‫ﺇﱃ ﺍﳉﺤﻴﻢ !‬
‫ﻭﰲ ﻭﻗﻔﺘﻨﺎ ﺃﻣﺎﻡ ﺍﳌﺸﻬﺪ ﺍﻟﻜﻠﻲ ﺍﻟﺮﺍﺋﻊ ﻧﻠﻤﺢ ﲨﻠﺔ ﻣﻌﺎﱂ ﻧﻠﺨﺼﻬﺎ ﻫﻨﺎ ﻗﺒﻞ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻨﺼﻮﺹ‪:‬‬
‫ﺇﻥ ﺍﻟﺒﺸﺮﻳﺔ ﺗﺒﺪﺃ ﻃﺮﻳﻘﻬﺎ ﻣﻬﺘﺪﻳﺔ ﻣﺆﻣﻨﺔ ﻣﻮﺣﺪﺓ ‪. .‬‬
‫ﰒ ﺗﻨﺤﺮﻑ ﺇﱃ ﺟﺎﻫﻠﻴﺔ ﺿﺎﻟﺔ ﻣﺸﺮﻛﺔ ‪ -‬ﺑﻔﻌﻞ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺘﺸﺎﺑﻜﺔ ﺍﳌﻌﻘﺪﺓ ﰲ ﺗﺮﻛﻴﺐ ﺍﻹﻧﺴﺎﻥ ﺫﺍﺗﻪ ‪ ،‬ﻭﰲ‬
‫ﺍﻟﻌﻮﺍﱂ ﻭﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﱵ ﻳﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ ‪. .‬‬
‫ﻭﻫﻨﺎ ﻳﺄﺗﻴﻬﺎ ﺭﺳﻮﻝ ﺑﺬﺍﺕ ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﻋﻠﻴﻬﺎ ﻗﺒﻞ ﺃﻥ ﺗﻀﻞ ﻭﺗﺸﺮﻙ ‪ .‬ﻓﻴﻬﻠﻚ ﻣﻦ ﻳﻬﻠﻚ ‪ ،‬ﻭﳛﻴـﺎ‬
‫ﻣﻦ ﳛﻴﺎ ‪ .‬ﻭﺍﻟﺬﻳﻦ ﳛﻴﻮﻥ ﻫﻢ ﺍﻟﺬﻳﻦ ﺁﺑﻮﺍ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﺍﻹﳝﺎﻧﻴﺔ ﺍﻟﻮﺍﺣﺪﺓ ‪ .‬ﻫﻢ ﺍﻟﺬﻳﻦ ﻋﻠﻤﻮﺍ ﺃﻥ ﳍﻢ ﺇﳍﹰﺎ ﻭﺍﺣﺪﹰﺍ‬
‫‪ ،‬ﻭﺍﺳﺘﺴﻠﻤﻮﺍ ﺑﻜﻠﻴﺘﻬﻢ ﺇﱃ ﻫﺬﺍ ﺍﻹﻟﻪ ﺍﻟﻮﺍﺣﺪ ‪ .‬ﻫﻢ ﺍﻟﺬﻳﻦ ﲰﻌﻮﺍ ﻗﻮﻝ ﺭﺳﻮﳍﻢ ﳍﻢ‪) :‬ﻳﺎ ﻗﻮﻡ ﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻣﺎ‬
‫ﻟﻜﻢ ﻣﻦ ﺇﻟﻪ ﻏﲑﻩ( ‪ . .‬ﻓﻬﻲ ﺣﻘﻴﻘﺔ ﻭﺍﺣﺪﺓ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺩﻳﻦ ﺍﷲ ﻛﻠﻪ ‪ ،‬ﻭﻳﺘﻌﺎﻗﺐ ‪‬ﺎ ﺍﻟﺮﺳﻞ ﲨﻴﻌـﺎ ﻋﻠـﻰ‬
‫ﻣﺪﺍﺭ ﺍﻟﺘﺎﺭﻳﺦ ‪ . .‬ﻓﻜﻞ ﺭﺳﻮﻝ ﳚﻲﺀ ﺇﳕﺎ ﻳﻘﻮﻝ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻟﻘﻮﻣﻪ ﺍﻟﺬﻳﻦ ﺍﺟﺘﺎﳍﻢ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻨﻬﺎ ‪ ،‬ﻓﻨﺴﻮﻫﺎ‬
‫ﻭﺿﻠﻮﺍ ﻋﻨﻬﺎ ‪ ،‬ﻭﺃﺷﺮﻛﻮﺍ ﻣﻊ ﺍﷲ ﺁﳍﺔ ﺃﺧﺮﻯ ‪ -‬ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻫﺬﻩ ﺍﻵﳍﺔ ﰲ ﺍﳉﺎﻫﻠﻴﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ‪ -‬ﻭﻋﻠﻰ‬
‫ﺃﺳﺎﺳﻬﺎ ﺗﺪﻭﺭ ﺍﳌﻌﺮﻛﺔ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ ‪. .‬‬
‫ﻭﻋﻠﻰ ﺃﺳﺎﺳﻬﺎ ﻳﺄﺧﺬ ﺍﷲ ﺍﳌﻜﺬﺑﲔ ‪‬ﺎ ﻭﻳﻨﺠﻲ ﺍﳌﺆﻣﻨﲔ ‪. .‬‬
‫ﻭﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ ﻳﻮﺣﺪ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱵ ﻋﱪ ‪‬ﺎ ﲨﻴﻊ ﺍﻟﺮﺳﻞ ‪ -‬ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﻢ ‪ -‬ﻣﻊ ﺍﺧﺘﻼﻑ ﻟﻐﺎ‪‬ﻢ ‪.‬‬
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‫‪٢٥٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻳﻮﺣﺪ ﺣﻜﺎﻳﺔ ﻣﺎ ﻗﺎﻟﻮﻩ ‪ ،‬ﻭﻳﻮﺣﺪ ﺗﺮﲨﺘﻪ ﰲ ﻧﺺ ﻭﺍﺣﺪ‪) :‬ﻳﺎ ﻗﻮﻡ ﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻣﺎ ﻟﻜﻢ ﻣﻦ ﺇﻟﻪ ﻏـﲑﻩ( ‪. .‬‬
‫ﻭﺫﻟﻚ ﻟﺘﺤﻘﻴﻖ ﻣﻌﲏ ﻭﺣﺪﺓ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺴﻤﺎﻭﻳﺔ ‪ -‬ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺘﺎﺭﻳﺦ ‪ -‬ﺣﱴ ﰲ ﺻـﻮﺭ‪‬ﺎ ﺍﻟﻠﻔﻈﻴـﺔ ! ﻷﻥ‬
‫ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺩﻗﻴﻘﺔ ﰲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﻟﻌﻘﻴﺪﺓ ‪ ،‬ﻭﻷﻥ ﻋﺮﺿﻬﺎ ﰲ ﺍﻟﺴﻴﺎﻕ ﺑﺬﺍ‪‬ﺎ ﻳﺼﻮﺭ ﻭﺣﺪﺓ ﺍﻟﻌﻘﻴـﺪﺓ‬
‫ﺗﺼﻮﻳﺮﹰﺍ ﺣﺴﻴﹰﺎ ‪. .‬‬
‫ﻭﳍﺬﺍ ﻛﻠﻪ ﺩﻻﻟﺘﻪ ﰲ ﺗﻘﺮﻳﺮ ﺍﳌﻨﻬﺞ ﺍﻟﻘﺮﺁﱐ ﻋﻦ ﺗﺎﺭﻳﺦ ﺍﻟﻌﻘﻴﺪﺓ ‪. .‬‬
‫ﻭﰲ ﺿﻮﺀ ﻫﺬﺍ ﺍﻟﺘﻘﺮﻳﺮ ﻳﺘﺒﲔ ﻣﺪﻯ ﻣﻔﺎﺭﻗﺔ ﻣﻨﻬﺞ "ﺍﻷﺩﻳﺎﻥ ﺍﳌﻘﺎﺭﻧﺔ " ﻣﻊ ﺍﳌﻨﻬﺞ ﺍﻟﻘﺮﺁﱐ ‪ . .‬ﻳﺘـﺒﲔ ﺃﻧـﻪ ﱂ‬
‫ﻳﻜﻦ ﻫﻨﺎﻙ ﺗﺪﺭﺝ ﻭﻻ "ﺗﻄﻮﺭ" ﰲ ﻣﻔﻬﻮﻡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻷﺳﺎﺳﻲ ‪ ،‬ﺍﻟﺬﻱ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺮﺳﻞ ﻛﻠﻬﺎ ﻣﻦ ﻋﻨﺪ ﺍﷲ ‪،‬‬
‫ﻭﺃﻥ ﺍﻟﺬﻳﻦ ﻳﺘﺤﺪﺛﻮﻥ ﻋﻦ "ﺗﻄﻮﺭ" ﺍﳌﻌﺘﻘﺪﺍﺕ ﻭﺗﺪﺭﺟﻬﺎ ؛ ﻭﻳﺪﳎﻮﻥ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺮﺑﺎﻧﻴـﺔ ﰲ ﻫـﺬﺍ ﺍﻟﺘـﺪﺭﺝ‬
‫"ﻭﺍﻟﺘﻄﻮﺭ" ﻳﻘﻮﻟﻮﻧﻐﲑ ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ! ﻓﻬﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ‪ -‬ﻛﻤﺎ ﻧﺮﻯ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ -‬ﺟﺎﺀﺕ ﺩﺍﺋﻤﹰﺎ‬
‫ﲝﻘﻴﻘﺔ ﻭﺍﺣﺪﺓ ‪ .‬ﻭﺣﻜﻴﺖ ﺍﻟﻌﺒﺎﺭﺓ ﻋﻨﻬﺎ ﰲ ﺃﻟﻔﺎﻅ ﺑﻌﻴﻨﻬﺎ‪) :‬ﻳﺎ ﻗﻮﻡ ﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻣﺎ ﻟﻜﻢ ﻣﻦ ﺇﻟﻪ ﻏﲑﻩ( ﻭﻫـﺬﺍ‬
‫ﺍﻹﻟﻪ ﺍﻟﺬﻱ ﺩﻋﺎ ﺍﻟﺮﺳﻞ ﻛﻠﻬﻢ ﺇﻟﻴﻪ ﻫﻮ )ﺭﺏ ﺍﻟﻌﺎﳌﲔ( ‪ . .‬ﺍ‬
‫ﻟﺬﻱ ﳛﺎﺳﺐ ﺍﻟﻨﺎﺱ ﰲ ﻳﻮﻡ ﻋﻈﻴﻢ ‪ . .‬ﻓﻠﻢ ﻳﻜﻦ ﻫﻨﺎﻟﻚ ﺭﺳﻮﻝ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺩﻋﺎ ﺇﱃ ﺭﺏ ﻗﺒﻴﻠﺔ ‪ ،‬ﺃﻭ ﺭﺏ‬
‫ﺃﻣﺔ ‪ ،‬ﺃﻭ ﺭﺏ ﺟﻨﺲ ‪. .‬‬
‫ﻛﻤﺎ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺭﺳﻮﻝ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺩﻋﺎ ﺇﱃ ﺇﳍﲔ ﺍﺛﻨﲔ ﺃﻭ ﺁﳍﺔ ﻣﺘﻌﺪﺩﺓ ‪ . .‬ﻭﻛﺬﻟﻚ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ‬
‫ﺭﺳﻮﻝ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺩﻋﺎ ﺇﱃ ﻋﺒﺎﺩﺓ ﻃﻮﻃﻤﻴﺔ ‪ ،‬ﺃﻭ ﳒﻤﻴﺔ ‪ ،‬ﺃﻭ "ﺃﺭﻭﺍﺣﻴﺔ ! " ﺃﻭ ﺻﻨﻤﻴﺔ ! ﻭﱂ ﻳﻜﻦ ﻫﻨـﺎﻙ‬
‫ﺩﻳﻦ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻟﻴﺲ ﻓﻴﻪ ﻋﺎﱂ ﺁﺧﺮ ‪. .‬‬
‫ﻛﻤﺎ ﻳﺰﻋﻢ ﻣﻦ ﻳﺴﻤﻮ‪‬ﻢ "ﻋﻠﻤﺎﺀ ﺍﻷﺩﻳﺎﻥ" ﻭﻫﻢ ﻳﺴﺘﻌﺮﺿﻮﻥ ﺍﳉﺎﻫﻠﻴـﺎﺕ ﺍﳌﺨﺘﻠﻔـﺔ ‪ ،‬ﰒ ﻳﺰﻋﻤـﻮﻥ ﺃﻥ‬
‫ﻣﻌﺘﻘﺪﺍ‪‬ﺎ ﻛﺎﻧﺖ ﻫﻲ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻟﱵ ﻋﺮﻓﺘﻬﺎ ﺍﻟﺒﺸﺮﻳﺔ ﰲ ﻫﺬﻩ ﺍﻷﺯﻣﺎﻥ ‪ ،‬ﺩﻭﻥ ﻏﲑﻫﺎ !‬
‫ﻟﻘﺪ ﺟﺎﺀﺕ ﺍﻟﺮﺳﻞ ‪ -‬ﺭﺳﻮ ﹰﻻ ﺑﻌﺪ ﺭﺳﻮﻝ ‪ -‬ﺑﺎﻟﺘﻮﺣﻴﺪ ﺍﳋﺎﻟﺺ ‪ ،‬ﻭﺑﺮﺑﻮﺑﻴﺔ ﺭﺏ ﺍﻟﻌﺎﳌﲔ !‬
‫ﻭﺑﺎﳊﺴﺎﺏ ﰲ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ‪ . .‬ﻭﻟﻜﻦ ﺍﻻﳓﺮﺍﻓﺎﺕ ﰲ ﺧﻂ ﺍﻻﻋﺘﻘﺎﺩ ‪ ،‬ﻣﻊ ﺍﳉﺎﻫﻠﻴﺎﺕ ﺍﻟﻄﺎﺭﺋﺔ ﺑﻌﺪ ﻛﻞ ﺭﺳﺎﻟﺔ‬
‫‪ ،‬ﺑﻔﻌﻞ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﻌﻘﺪﺓ ﺍﳌﺘﺸﺎﺑﻜﺔ ﰲ ﺗﻜﻮﻳﻦ ﺍﻹﻧﺴﺎﻥ ﺫﺍﺗﻪ ﻭﰲ ﺍﻟﻌﻮﺍﱂ ﺍﻟﱵ ﻳﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ ‪. .‬‬
‫ﻫﺬﻩ ﺍﻻﳓﺮﺍﻓﺎﺕ ﲤﺜﻠﺖ ﰲ ﺻﻮﺭ ﺷﱴ ﻣﻦ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﳉﺎﻫﻠﻴﺔ ‪. .‬‬
‫ﻫﻲ ﻫﺬﻩ ﺍﻟﱵ ﻳﺪﺭﺳﻬﺎ "ﻋﻠﻤﺎﺀ ﺍﻷﺩﻳﺎﻥ ! " ﰒ ﻳﺰﻋﻤﻮﻥ ﺃ‪‬ﺎ ﺍﳋﻂ ﺍﻟﺼﺎﻋﺪ ﰲ ﺗﺪﺭﺝ ﺍﻟﺪﻳﺎﻧﺎﺕ ﻭﺗﻄﻮﺭﻫﺎ !‬
‫ﻭﻋﻠﻰ ﺃﻳﺔ ﺣﺎﻝ ﻓﻬﺬﺍ ﻫﻮ ﻗﻮﻝ ﺍﷲ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻭﻫﻮ ﺃﺣﻖ ﺃﻥ ﻳﺘﺒﻊ ‪ ،‬ﻭﲞﺎﺻﺔ ﳑﻦ ﻳﻜﺘﺒـﻮﻥ ﻋـﻦ ﻫـﺬﺍ‬
‫ﺍﳌﻮﺿﻮﻉ ﰲ ﺻﺪﺩ ﻋﺮﺽ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ‪ ،‬ﺃﻭ ﺻﺪﺩ ﺍﻟﺪﻓﺎﻉ ﻋﻨﻬﺎ ! ﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ‪‬ﺬﺍ ﺍﻟﻘﺮﺁﻥ ‪،‬‬
‫ﻓﻬﻢ ﻭﻣﺎ ﻫﻢ ﻓﻴﻪ ‪. .‬‬
‫ﻭﺍﷲ ﻳﻘﺺ ﺍﳊﻖ ﻭﻫﻮ ﺧﲑ ﺍﻟﻔﺎﺻﻠﲔ ‪. .‬‬
‫ﺇﻥ ﻛﻞ ﺭﺳﻮﻝ ﻣﻦ ﺍﻟﺮﺳﻞ ‪ -‬ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﻢ ﲨﻴﻌﹰﺎ ‪ -‬ﻗﺪ ﺟﺎﺀ ﺇﱃ ﻗﻮﻣﻪ ‪ ،‬ﺑﻌﺪ ﺍﳓﺮﺍﻓﻬﻢ ﻋﻦ ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﺍﻟﺬﻱ ﺗﺮﻛﻬﻢ ﻋﻠﻴﻪ ﺭﺳﻮﳍﻢ ﺍﻟﺬﻱ ﺳﺒﻘﻪ ‪. .‬‬

‫‪٢٥٠‬‬
‫‪٢٥١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﺒﻨﻮ ﺁﺩﻡ ﺍﻷﻭﺍﺋﻞ ﻧﺸﺄﻭﺍ ﻣﻮﺣﺪﻳﻦ ﻟﺮﺏ ﺍﻟﻌﺎﳌﲔ ‪ -‬ﻛﻤﺎ ﻛﺎﻧﺖ ﻋﻘﻴﺪﺓ ﺁﺩﻡ ﻭﺯﻭﺟﻪ ‪ -‬ﰒ ﺍﳓﺮﻓـﻮﺍ ﺑﻔﻌـﻞ‬
‫ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﺃﺳﻠﻔﻨﺎ ‪ -‬ﺣﱴ ﺇﺫﺍ ﺟﺎﺀ ﻧﻮﺡ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ -‬ﺩﻋﺎﻫﻢ ﺇﱃ ﺗﻮﺣﻴﺪ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻣﺮﺓ ﺃﺧﺮﻯ ‪.‬‬
‫ﰒ ﺟﺎﺀ ﺍﻟﻄﻮﻓﺎﻥ ﻓﻬﻠﻚ ﺍﳌﻜﺬﺑﻮﻥ ﻭﳒﺎ ﺍﳌﺆﻣﻨﻮﻥ ‪ .‬ﻭﻋﻤﺮﺕ ﺍﻷﺭﺽ ‪‬ﺆﻻﺀ ﺍﳌﻮﺣﺪﻳﻦ ﻟﺮﺏ ﺍﻟﻌﺎﳌﲔ ‪ -‬ﻛﻤﺎ‬
‫ﻋﻠﻤﻬﻢ ﻧﻮﺡ ‪ -‬ﻭﺑﺬﺭﺍﺭﻳﻬﻢ ‪ .‬ﺣﱴ ﺇﺫﺍ ﻃﺎﻝ ﻋﻠﻴﻬﻢ ﺍﻷﻣﺪ ﺍﳓﺮﻓﻮﺍ ﺇﱃ ﺍﳉﺎﻫﻠﻴﺔ ﻛﻤﺎ ﺍﳓﺮﻑ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻬﻢ‬
‫‪ . .‬ﺣﱴ ﺇﺫﺍ ﺟﺎﺀ ﻫﻮﺩ ﺃﻫﻠﻚ ﺍﳌﻜﺬﺑﻮﻥ ﺑﺎﻟﺮﻳﺢ ﺍﻟﻌﻘﻴﻢ ‪. .‬‬
‫ﰒ ﺗﻜﺮﺭﺕ ﺍﻟﻘﺼﺔ ‪. .‬‬
‫ﻭﻫﻜﺬﺍ ‪. .‬‬
‫ﻭﻟﻘﺪ ﺃﺭﺳﻞ ﻛﻞ ﺭﺳﻮﻝ ﻣﻦ ﻫﺆﻻﺀ ﺇﱃ ﻗﻮﻣﻪ ‪ .‬ﻓﻘﺎﻝ‪:‬‬
‫)ﻳﺎ ﻗﻮﻡ ﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻣﺎ ﻟﻜﻢ ﻣﻦ ﺇﻟﻪ ﻏﲑﻩ( ‪. .‬‬
‫ﻭﻗﺎﻝ ﻛﻞ ﺭﺳﻮﻝ ﻟﻘﻮﻣﻪ‪ :‬ﺇﱐ ﻟﻜﻢ ﻧﺎﺻﺢ ﺃﻣﲔ ‪ ،‬ﻣﻌﱪﹰﺍ ﻋﻦ ﺛﻘﻞ ﺍﻟﺘﺒﻌﺔ ؛ ﻭﺧﻄﻮﺭﺓ ﻣﺎ ﻳﻌﻠﻤﻪ ﻣﻦ ﻋﺎﻗﺒﺔ ﻣـﺎ‬
‫ﻫﻢ ﻓﻴﻪ ﻣﻦ ﺍﳉﺎﻫﻠﻴﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ؛ ﻭﺭﻏﺒﺘﻪ ﰲ ﻫﺪﺍﻳﺔ ﻗﻮﻣﻪ ‪ ،‬ﻭﻫﻮ ﻣﻨﻬﻢ ﻭﻫﻢ ﻣﻨﻪ ‪. .‬‬
‫ﻭﰲ ﻛﻞ ﻣﺮﺓ ﻭﻗﻒ "ﺍﳌﻸ" ﻣﻦ ﻋﻠﻴﻪ ﺍﻟﻘﻮﻡ ﻭﻛﱪﺍﺋﻬﻢ ﰲ ﻭﺟﻪ ﻛﻠﻤﺔ ﺍﳊﻖ ﻫﺬﻩ ؛ ﻭﺭﻓﻀﻮﺍ ﺍﻻﺳﺘـﺴﻼﻡ ﷲ‬
‫ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪ .‬ﻭﺃﺑﻮﺍ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﺍﻟﺪﻳﻨﻮﻧﺔ ﷲ ﻭﺣﺪﻩ ‪ -‬ﻭﻫﻲ ﺍﻟﻘﻀﻴﺔ ﺍﻟﱵ ﻗﺎﻣﺖ ﻋﻠﻴﻬﺎ ﺍﻟﺮﺳـﺎﻻﺕ‬
‫ﻛﻠﻬﺎ ﻭﻗﺎﻡ ﻋﻠﻴﻬﺎ ﺩﻳﻦ ﺍﷲ ﻛﻠﻪ ‪ -‬ﻭﻫﻨﺎ ﻳﺼﺪﻉ ﻛﻞ ﺭﺳﻮﻝ ﺑﺎﳊﻖ ﰲ ﻭﺟﻪ ﺍﻟﻄﺎﻏﻮﺕ ‪. .‬‬
‫ﺖ ﻭﺷﻴﺠﺔ ﺍﻟﻘﻮﻣﻴﺔ ﻭﻭﺷـﻴﺠﺔ ﺍﻟﻘﺮﺍﺑـﺔ‬‫ﰒ ﻳﻨﻘﺴﻢ ﻗﻮﻣﻪ ﺇﱃ ﺃﻣﺘﲔ ﻣﺘﻔﺎﺻﻠﺘﲔ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﻌﻘﻴﺪﺓ ‪ .‬ﻭﺗﻨﺒ ‪‬‬
‫ﺍﻟﻌﺎﺋﻠﻴﺔ ؛ ﻟﺘﻘﻮﻡ ﻭﺷﻴﺠﺔ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺣﺪﻫﺎ ‪ .‬ﻭﺇﺫﺍ "ﺍﻟﻘﻮﻡ" ﺍﻟﻮﺍﺣﺪ ‪ ،‬ﺃﻣﺘﺎﻥ ﻣﺘﻔﺎﺻﻠﺘﺎﻥ ﻻ ﻗﺮﰉ ﺑﻴﻨـﻬﻤﺎ ﻭﻻ‬
‫ﻋﻼﻗﺔ ! ‪. .‬‬
‫ﻭﻋﻨﺪﺋﺬ ﳚﻲﺀ ﺍﻟﻔﺘﺢ ‪. .‬‬
‫ﻭﻳﻔﺼﻞ ﺍﷲ ﺑﲔ ﺍﻷﻣﺔ ﺍﳌﻬﺘﺪﻳﺔ ﻭﺍﻷﻣﺔ ﺍﻟﻀﺎﻟﺔ ‪ ،‬ﻭﻳﺄﺧﺬ ﺍﳌﻜـﺬﺑﲔ ﺍﳌـﺴﺘﻜﱪﻳﻦ ‪ ،‬ﻭﻳﻨﺠـﻲ ﺍﻟﻄـﺎﺋﻌﲔ‬
‫ﺍﳌﺴﺘﺴﻠﻤﲔ ‪. .‬‬
‫ﻭﻣﺎ ﺟﺮﺕ ﺳﻨﺔ ﺍﷲ ﻗﻂ ﺑﻔﺘﺢ ﻭﻻ ﻓﺼﻞ ﻗﺒﻞ ﺃﻥ ﻳﻨﻘﺴﻢ ﺍﻟﻘﻮﻡ ﺍﻟﻮﺍﺣﺪ ﺇﱃ ﺃﻣﺘﲔ ﻋﻠﻰ ﺃﺳـﺎﺱ ﺍﻟﻌﻘﻴـﺪﺓ ‪،‬‬
‫ﻭﻗﺒﻞ ﺃﻥ ﳚﻬﺮ ﺃﺻﺤﺎﺏ ﺍﻟﻌﻘﻴﺪﺓ ﺑﻌﺒﻮﺩﻳﺘﻬﻢ ﷲ ﻭﺣﺪﻩ ‪ .‬ﻭﻗﺒﻞ ﺃﻥ ﻳﺜﺒﺘﻮﺍ ﰲ ﻭﺟﻪ ﺍﻟﻄﺎﻏﻮﺕ ﺑﺈﳝﺎ‪‬ﻢ ‪ .‬ﻭﻗﺒﻞ‬
‫ﺃﻥ ﻳﻌﻠﻨﻮﺍ ﻣﻔﺎﺻﻠﺘﻬﻢ ﻟﻘﻮﻣﻬﻢ ‪. .‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﻳﺸﻬﺪ ﺑﻪ ﺗﺎﺭﻳﺦ ﺩﻋﻮﺓ ﺍﷲ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺘﺎﺭﻳﺦ ‪.‬‬
‫ﺇﻥ ﺍﻟﺘﺮﻛﻴﺰ ﰲ ﻛﻞ ﺭﺳﺎﻟﺔ ﻛﺎﻥ ﻋﻠﻰ ﺃﻣﺮ ﻭﺍﺣﺪ‪:‬‬
‫ﻫﻮﺗﻌﺒﻴﺪ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ﻟﺮ‪‬ﻢ ﻭﺣﺪﻩ ‪ -‬ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪ -‬ﺫﻟﻚ ﺃﻥ ﻫﺬﻩ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ﺍﻟﻮﺍﺣﺪ ‪ ،‬ﻭﻧﺰﻉ ﺍﻟﺴﻠﻄﺎﻥ‬
‫ﻛﻠﻪ ﻣﻦ ﺍﻟﻄﻮﺍﻏﻴﺖ ﺍﻟﱵ ﺗﺪﻋﻴﻪ ‪ ،‬ﻫﻮ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﱵ ﻻ ﻳﻘﻮﻡ ﺷﻲﺀ ﺻﺎﱀ ﺑﺪﻭ‪‬ﺎ ﰲ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮ ‪ .‬ﻭﱂ ﻳﺬﻛﺮ‬
‫ﻼ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻼﺕ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺳﺎﺳﻴﺔ ﺍﳌﺸﺘﺮﻛﺔ ﰲ ﺍﻟﺮﺳﺎﻻﺕ ﲨﻴﻌﹰﺎ ‪ .‬ﺫﻟﻚ ﺃﻥ ﻛﻞ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺇﻻ ﻗﻠﻴ ﹰ‬
‫ﺗﻔﺼﻴﻞ ‪ -‬ﺑﻌﺪ ﻗﺎﻋﺪﺓ ﺍﻟﻌﻘﻴﺪﺓ ‪ -‬ﰲ ﺍﻟﺪﻳﻦ ‪ ،‬ﺇﳕﺎ ﻳﺮﺟﻊ ﺇﱃ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻭﻻ ﳜﺮﺝ ﻋﻨﻬﺎ ‪ .‬ﻭﺃﳘﻴـﺔ ﻫـﺬﻩ‬

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‫‪٢٥٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﻘﺎﻋﺪﺓ ﰲ ﻣﻴﺰﺍﻥ ﺍﷲ ﻫﻲ ﺍﻟﱵ ﺟﻌﻠﺖ ﺍﳌﻨﻬﺞ ﺍﻟﻘﺮﺁﱐ ﻳﱪﺯﻫﺎ ﻫﻜﺬﺍ ‪ ،‬ﻭﻳﻔﺮﺩﻫﺎ ﺑﺎﻟـﺬﻛﺮ ﰲ ﺍﺳـﺘﻌﺮﺍﺽ‬
‫ﻣﻮﻛﺐ ﺍﻹﳝﺎﻥ ؛ ﺑﻞ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ ‪ . .‬ﻭﻟﻨﺬﻛﺮ ‪ -‬ﻛﻤﺎ ﻗﻠﻨﺎ ﰲ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺴﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺃﻥ ﻫﺬﺍ ﻛﺎﻥ ﻫﻮ‬
‫ﻣﻮﺿﻮﻉ ﺍﻟﻘﺮﺁﻥ ﺍﳌﻜﻲ ﻛﻠﻪ ؛ ﻛﻤﺎ ﻛﺎﻥ ﻫﻮ ﻣﻮﺿﻮﻉ ﺍﻟﻘﺮﺁﻥ ﺍﳌﺪﱐ ﻛﻠﻤﺎ ﻋﺮﺿﺖ ﻣﻨﺎﺳـﺒﺔ ﻟﺘـﺸﺮﻳﻊ ﺃﻭ‬
‫ﺗﻮﺟﻴﻪ ‪.‬‬
‫ﺇﻥ ﳍﺬﺍ ﺍﻟﺪﻳﻦ "ﺣﻘﻴﻘﺔ " ؛ ﻭ "ﻣﻨﻬﺠﹰﺎ" ﻟﻌﺮﺽ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪" .‬ﻭﺍﳌﻨﻬﺞ" ﰲ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻻ ﻳﻘﻞ ﺃﺻـﺎﻟﺔ ﻭﻻ‬
‫ﺿﺮﻭﺭﺓ ﻋﻦ "ﺍﳊﻘﻴﻘﺔ " ﻓﻴﻪ ‪. .‬‬
‫ﻭﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻌﺮﻑ ﺍﳊﻘﻴﻘﺔ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﺟﺎﺀ ‪‬ﺎ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ‪ .‬ﻛﻤﺎ ﺃﻥ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻠﺘﺰﻡ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﻋـﺮﺽ‬
‫ﺑﻪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪. .‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺇﺑﺮﺍﺯ ﻭﺇﻓﺮﺍﺩ ﻭﺗﻜﺮﺍﺭ ﻭﺗﻮﻛﻴﺪ ﳊﻘﻴﻘﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻟﻸﻟﻮﻫﻴﺔ ‪ . .‬ﻭﻣﻦ ﻫﻨـﺎ ﺫﻟـﻚ ﺍﻟﺘﻮﻛﻴـﺪ‬
‫ﻭﺍﻟﺘﻜﺮﺍﺭ ﻭﺍﻹﺑﺮﺍﺯ ﻭﺍﻹﻓﺮﺍﺩ ﳍﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﰲ ﻗﺼﺺ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ‪. .‬‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﺼﺺ ﻳﺼﻮﺭ ﻃﺒﻴﻌﺔ ﺍﻹﳝﺎﻥ ﻭﻃﺒﻴﻌﺔ ﺍﻟﻜﻔﺮ ﰲ ﻧﻔﻮﺱ ﺍﻟﺒﺸﺮ ؛ ﻭﻳﻌﺮﺽ ﳕﻮﺫﺟﹰﺎ ﻣﻜﺮﺭﹰﺍ ﻟﻠﻘﻠـﻮﺏ‬
‫ﺍﳌﺴﺘﻌﺪﺓ ﻟﻺﳝﺎﻥ ‪ ،‬ﻭﳕﻮﺫﺟﹰﺎ ﻣﻜﺮﺭﹰﺍ ﻟﻠﻘﻠﻮﺏ ﺍﳌﺴﺘﻌﺪﺓ ﻟﻠﻜﻔﺮ ﺃﻳﻀﹰﺎ ‪. .‬‬
‫ﺇﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﻜﻞ ﺭﺳﻮﻝ ﱂ ﻳﻜﻦ ﰲ ﻗﻠﻮ‪‬ﻢ ﺍﻻﺳﺘﻜﺒﺎﺭ ﻋﻦ ﺍﻻﺳﺘﺴﻼﻡ ﷲ ﻭﺍﻟﻄﺎﻋـﺔ ﻟﺮﺳـﻮﻟﻪ ؛ ﻭﱂ‬
‫ﻳﻌﺠﺒﻮﺍ ﺃﻥ ﳜﺘﺎﺭ ﺍﷲ ﻭﺍﺣﺪﹰﺍ ﻣﻨﻬﻢ ﻟﻴﺒﻠﻐﻬﻢ ﻭﻳﻨﺬﺭﻫﻢ ‪ .‬ﻓﺄﻣﺎ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺑﻜﻞ ﺭﺳﻮﻝ ﻓﻘﺪ ﻛﺎﻧﻮﺍ ﻫﻢ ﺍﻟﺬﻳﻦ‬
‫ﺃﺧﺬ‪‬ﻢ ﺍﻟﻌﺰﺓ ﺑﺎﻹﰒ ‪ ،‬ﻓﺎﺳﺘﻜﱪﻭﺍ ﺃﻥ ﻳﱰﻟﻮﺍ ﻋﻦ ﺍﻟﺴﻠﻄﺎﻥ ﺍﳌﻐﺘﺼﺐ ﰲ ﺃﻳﺪﻳﻬﻢ ﷲ ﺻﺎﺣﺐ ﺍﳋﻠﻖ ﻭﺍﻷﻣﺮ ‪،‬‬
‫ﻭﺃﻥ ﻳﺴﻤﻌﻮﺍ ﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ‪. .‬‬
‫ﻛﺎﻧﻮﺍ ﻫﻢ "ﺍﳌﻸ" ﻣﻦ ﺍﳊﻜﺎﻡ ﻭﺍﻟﻜﺒﺎﺭ ﻭﺍﻟﻮﺟﻬﺎﺀ ﻭﺫﻭﻱ ﺍﻟﺴﻠﻄﺎﻥ ﰲ ﻗﻮﻣﻬﻢ ‪. .‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻧﻌﺮﻑ ﻋﻘﺪﺓ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ‪. .‬‬
‫ﺇ‪‬ﺎ ﻋﻘﺪﺓ ﺍﳊﺎﻛﻤﻴﺔ ﻭﺍﻟﺴﻠﻄﺎﻥ ‪ . .‬ﻓﺎﳌﻸ ﻛﺎﻧﻮﺍ ﳛﺴﻮﻥ ﺩﺍﺋﻤﹰﺎ ﻣﺎ ﰲ ﻗﻮﻝ ﺭﺳﻮﳍﻢ ﳍﻢ‪) :‬ﻳﺎ ﻗﻮﻡ ﺍﻋﺒﺪﻭﺍ ﺍﷲ‬
‫ﻣﺎ ﻟﻜﻢ ﻣﻦ ﺇﻟﻪ ﻏﲑﻩ( ‪. .‬‬
‫)ﻭﻟﻜﲏ ﺭﺳﻮﻝ ﻣﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ( ‪. .‬‬
‫ﻛﺎﻧﻮﺍ ﳛﺴﻮﻥ ﺃﻥ ﺍﻷﻟﻮﻫﻴﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻭﺍﻟﺮﺑﻮﺑﻴﺔ ﺍﻟﺸﺎﻣﻠﺔ ﺗﻌﲏ ‪ -‬ﺃﻭﻝ ﻣﺎ ﺗﻌﲏ ‪ -‬ﻧﺰﻉ ﺍﻟﺴﻠﻄﺎﻥ ﺍﳌﻐﺘﺼﺐ ﻣﻦ‬
‫ﺃﻳﺪﻳﻬﻢ ؛ ﻭﺭﺩﻩ ﺇﱃ ﺻﺎﺣﺒﻪ ﺍﻟﺸﺮﻋﻲ ‪. .‬‬
‫ﺇﱃ ﺍﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪. .‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻘﺎﻭﻣﻮﻥ ﰲ ﺳﺒﻴﻠﻪ ﺣﱴ ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺍﳍﺎﻟﻜﲔ ! ﻭﻗﺪ ﺑﻠﻎ ﻣﻦ ﻋﻘﺪﺓ ﺍﻟﺴﻠﻄﺎﻥ ﰲ ﻧﻔﻮﺳـﻬﻢ‬
‫ﺃﻻ ﻳﻨﺘﻔﻊ ﺍﻟﻼﺣﻖ ﻣﻨﻬﻢ ﺑﺎﻟﻐﺎﺑﺮ ‪ ،‬ﻭﺃﻥ ﻳﺴﻠﻚ ﻃﺮﻳﻘﻪ ﺇﱃ ﺍﳍﻼﻙ ‪ ،‬ﻛﻤﺎ ﻳﺴﻠﻚ ﻃﺮﻳﻘﻪ ﺇﱃ ﺟﻬﻨﻢ ﻛﺬﻟﻚ !‬
‫‪ . .‬ﺇﻥ ﻣﺼﺎﺭﻉ ﺍﳌﻜﺬﺑﲔ ‪ -‬ﻛﻤﺎ ﻳﻌﺮﺿﻬﺎ ﻫﺬﺍ ﺍﻟﻘﺼﺺ ‪ -‬ﲡﺮﻱ ﻋﻠﻰ ﺳﻨﺔ ﻻﺗﺘﺒﺪﻝ‪:‬ﻧﺴﻴﺎﻥ ﻵﻳـﺎﺕ ﺍﷲ‬
‫ﻭﺍﳓﺮﺍﻑ ﻋﻦ ﻃﺮﻳﻘﻪ ‪ .‬ﺇﻧﺬﺍﺭ ﻣﻦ ﺍﷲ ﻟﻠﻐﺎﻓﻠﲔ ﻋﻠﻰ ﻳﺪ ﺭﺳﻮﻝ ‪ .‬ﺍﺳﺘﻜﺒﺎﺭ ﻋﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ﻭﺣﺪﻩ ﻭﺍﳋﻀﻮﻉ‬

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‫‪٢٥٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻟﺮﺏ ﺍﻟﻌﺎﳌﲔ ‪ .‬ﺍﻏﺘﺮﺍﺭ ﺑﺎﻟﺮﺧﺎﺀ ﻭﺍﺳﺘﻬﺰﺍﺀ ﺑﺎﻹﻧﺬﺍﺭ ﻭﺍﺳﺘﻌﺠﺎﻝ ﻟﻠﻌﺬﺍﺏ ‪ .‬ﻃﻐﻴﺎﻥ ﻭ‪‬ﺪﻳﺪ ﻭﺇﻳﺬﺍﺀ ﻟﻠﻤﺆﻣﻨﲔ ‪.‬‬
‫ﺛﺒﺎﺕ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻭﻣﻔﺎﺻﻠﺔ ﻋﻠﻰ ﺍﻟﻌﻘﻴﺪﺓ ‪. .‬‬
‫ﰒ ﺍﳌﺼﺮﻉ ﺍﻟﺬﻱ ﻳﺄﰐ ﻭﻓﻖ ﺳﻨﺔ ﺍﷲ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺘﺎﺭﻳﺦ !‬
‫ﻭﺃﺧﲑﹰﺍ ﻓﺈﻥ ﻃﺎﻏﻮﺕ ﺍﻟﺒﺎﻃﻞ ﻻ ﻳﻄﻴﻖ ﳎﺮﺩ ﻭﺟﻮﺩ ﺍﳊﻖ ‪ . .‬ﻭﺣﱴ ﺣﲔ ﻳﺮﻳﺪ ﺍﳊﻖ ﺃﻥ ﻳﻌﻴﺶ ﰲ ﻋﺰﻟﺔ ﻋﻦ‬
‫ﺍﻟﺒﺎﻃﻞ ‪ -‬ﺗﺎﺭﻛﹰﺎ ﻣﺼﲑﳘﺎ ﻟﻔﺘﺢ ﺍﷲ ﻭﻗﻀﺎﺋﻪ ‪ -‬ﻓﺈﻥ ﺍﻟﺒﺎﻃﻞ ﻻ ﻳﻘﺒﻞ ﻣﻨﻪ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ‪ .‬ﺑﻞ ﻳﺘـﺎﺑﻊ ﺍﳊـﻖ‬
‫ﻭﻳﻨﺎﺯﻟﻪ ﻭﻳﻄﺎﺭﺩﻩ ‪. .‬‬
‫ﻭﻟﻘﺪ ﻗﺎﻝ ﺷﻌﻴﺐ ﻟﻘﻮﻣﻪ‪):‬ﻭﺇﻥ ﻛﺎﻥ ﻃﺎﺋﻔﺔ ﻣﻨﻜﻢ ﺁﻣﻨﻮﺍ ﺑﺎﻟﺬﻱ ﺃﺭﺳﻠﺖ ﺑﻪ ﻭﻃﺎﺋﻔﺔ ﱂ ﻳﺆﻣﻨﻮﺍ ‪ ،‬ﻓﺎﺻـﱪﻭﺍ‬
‫ﺣﱴ ﳛﻜﻢ ﺍﷲ ﺑﻴﻨﻨﺎ ‪ ،‬ﻭﻫﻮ ﺧﲑ ﺍﳊﺎﻛﻤﲔ( ‪. .‬‬
‫ﻭﻟﻜﻨﻬﻢ ﱂ ﻳﻘﺒﻠﻮﺍ ﻣﻨﻪ ﻫﺬﻩ ﺍﳋﻄﺔ ‪ ،‬ﻭﱂ ﻳﻄﻴﻘﻮﺍ ﺭﺅﻳﺔ ﺍﳊﻖ ﻳﻌﻴﺶ ؛ ﻭﻻ ﺭﺅﻳﺔ ﲨﺎﻋﺔ ﺗـﺪﻳﻦ ﷲ ﻭﺣـﺪﻩ‬
‫ﻭﲣﺮﺝ ﻣﻦ ﺳﻠﻄﺎﻥ ﺍﻟﻄﻮﺍﻏﻴﺖ‪) :‬ﻗﺎﻝ ﺍﳌﻸ ﺍﻟﺬﻳﻦ ﺍﺳﺘﻜﱪﻭﺍ ﻣﻦ ﻗﻮﻣﻪ‪:‬ﻟﻨﺨﺮﺟﻨﻚ ﻳﺎ ﺷﻌﻴﺐ ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨـﻮﺍ‬
‫ﻣﻌﻚ ﻣﻦ ﻗﺮﻳﺘﻨﺎ ﺃﻭ ﻟﺘﻌﻮﺩﻥ ﰲ ﻣﻠﺘﻨﺎ( ‪ . .‬ﻭﻫﻨﺎ ﺻﺪﻉ ﺷﻌﻴﺐ ﺑﺎﳊﻖ ﺭﺍﻓﻀﹰﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻌﺮﺿـﻪ ﻋﻠـﻴﻬﻢ‬
‫ﺍﻟﻄﻮﺍﻏﻴﺖ‪ :‬ﻗﺎﻝ‪:‬ﺃﻭﻟﻮ ﻛﻨﺎ ﻛﺎﺭﻫﲔ ؟ ﻗﺪ ﺍﻓﺘﺮﻳﻨﺎ ﻋﻠﻰ ﺍﷲ ﻛﺬﺑﹰﺎ ﺇﻥ ﻋﺪﻧﺎ ﰲ ﻣﻠﺘﻜﻢ ﺑﻌﺪ ﺇﺫ ﳒﺎﻧﺎ ﺍﷲ ﻣﻨﻬﺎ ‪.‬‬
‫ﺫﻟﻚ ﻟﻴﻌﻠﻢ ﺃﺻﺤﺎﺏ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺃﻥ ﺍﳌﻌﺮﻛﺔ ﻣﻊ ﺍﻟﻄﻮﺍﻏﻴﺖ ﻣﻔﺮﻭﺿﺔ ﻋﻠﻴﻬﻢ ﻓﺮﺿﹰﺎ ‪ ،‬ﻭﺃﻧﻪ ﻻ ﳚـﺪﻳﻬﻢ‬
‫ﻼ ﺃﻥ ﻳﺘﻘﻮﻫﺎ ﻭﻳﺘﺠﻨﺒﻮﻫﺎ ‪ .‬ﻓﺎﻟﻄﻮﺍﻏﻴﺖ ﻟﻦ ﺗﺘﺮﻛﻬﻢ ﺇﻻ ﺃﻥ ﻳﺘﺮﻛﻮﺍ ﺩﻳﻨﻬﻢ ﻛﻠﻴﺔ ‪ ،‬ﻭﻳﻌـﻮﺩﻭﺍ ﺇﱃ ﻣﻠـﺔ‬
‫ﻓﺘﻴ ﹰ‬
‫ﺍﻟﻄﻮﺍﻏﻴﺖ ﺑﻌﺪ ﺇﺫ ﳒﺎﻫﻢ ﺍﷲ ﻣﻨﻬﺎ ‪ .‬ﻭﻗﺪ ﳒﺎﻫﻢ ﺍﷲ ﻣﻨﻬﺎ ﲟﺠﺮﺩ ﺃﻥ ﺧﻠﻌـﺖ ﻗﻠـﻮ‪‬ﻢ ﻋﻨـﻬﺎ ﺍﻟﻌﺒﻮﺩﻳـﺔ‬
‫ﻟﻠﻄﻮﺍﻏﻴﺖ ﻭﺩﺍﻧﺖ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ ﷲ ﻭﺣﺪﻩ ‪. .‬‬
‫ﻓﻼ ﻣﻔﺮ ﻣﻦ ﺧﻮﺽ ﺍﳌﻌﺮﻛﺔ ‪ ،‬ﻭﺍﻟﺼﱪ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﺍﻧﺘﻈﺎﺭ ﻓﺘﺢ ﺍﷲ ﺑﻌﺪ ﺍﳌﻔﺎﺻﻠﺔ ﻓﻴﻬـﺎ ؛ ﻭﺃﻥ ﻳﻘﻮﻟـﻮﺍ ﻣـﻊ‬
‫ﺷﻌﻴﺐ‪) :‬ﻋﻠﻰ ﺍﷲ ﺗﻮﻛﻠﻨﺎ ‪ .‬ﺭﺑﻨﺎ ﺍﻓﺘﺢ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﻗﻮﻣﻨﺎ ﺑﺎﳊﻖ ﻭﺃﻧﺖ ﺧﲑ ﺍﻟﻔﺎﲢﲔ( ‪. .‬‬
‫ﰒ ﲡﺮﻱ ﺳﻨﺔ ﺍﷲ ﲟﺎ ﺟﺮﺕ ﺑﻪ ﻛﻞ ﻣﺮﺓ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺘﺎﺭﻳﺦ ‪. .‬‬
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‫ﺇﻥ ﻣﻮﻛﺐ ﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ ﻳﺴﲑ ﰲ ﻣﻘﺪﻣﺘﻪ ﺭﺳﻞ ﺍﷲ ﺍﻟﻜﺮﺍﻡ ‪ ،‬ﻣﺴﺒﻮﻕ ﰲ ﺍﻟﺴﻴﺎﻕ ﲟﻮﻛﺐ ﺍﻹﳝﺎﻥ ﰲ ﺍﻟﻜﻮﻥ‬
‫ﻛﻠﻪ ‪ .‬ﰲ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺴﺎﺑﻘﺔ ﻣﺒﺎﺷﺮﺓ‪):‬ﺇﻥ ﺭﺑﻜﻢ ﺍﷲ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ ‪ ،‬ﰒ ﺍﺳﺘﻮﻯ‬
‫ﻋﻠﻰ ﺍﻟﻌﺮﺵ ‪ ،‬ﻳﻐﺸﻲ ﺍﻟﻠﻴﻞ ﺍﻟﻨﻬﺎﺭ ﻳﻄﻠﺒﻪ ﺣﺜﻴﺜﹰﺎ ‪ ،‬ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﻨﺠﻮﻡ ﻣﺴﺨﺮﺍﺕ ﺑـﺄﻣﺮﻩ ‪ ،‬ﺃﻻ ﻟـﻪ‬
‫ﺍﳋﻠﻖ ﻭﺍﻷﻣﺮ ‪ ،‬ﺗﺒﺎﺭﻙ ﺍﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ( ‪. .‬‬
‫ﻭﺇﻥ ﺍﻟﺪﻳﻨﻮﻧﺔ ﳍﺬﺍ ﺍﻹﻟﻪ ‪ ،‬ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ‪ ،‬ﻭﺍﻟﺬﻱ ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ‪ ،‬ﻭﺍﻟﺬﻱ ﳛـﺮﻙ‬
‫ﺍﻟﻠﻴﻞ ﻟﻴﻄﻠﺐ ﺍﻟﻨﻬﺎﺭ ‪ ،‬ﻭﺍﻟﺬﻱ ﲡﺮﻱ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﻨﺠﻮﻡ ﻣﺴﺨﺮﺍﺕ ﺑﺄﻣﺮﻩ ‪ ،‬ﻭﺍﻟﺬﻱ ﻟﻪ ﺍﳋﻠﻖ ﻭﺍﻷﻣﺮ‬
‫‪ .‬ﺇﻥ ﺍﻟﺪﻳﻨﻮﻧﺔ ﳍﺬﺍ ﺍﻹﻟﻪ ﻭﺣﺪﻩ ﻫﻲ ﺍﻟﱵ ﻳﺪﻋﻮ ﺇﻟﻴﻬﺎ ﺍﻟﺮﺳﻞ ﻛﺎﻓﺔ ‪ .‬ﻫﻲ ﺍﻟﱵ ﻳﺪﻋﻮﻥ ﺇﻟﻴﻬﺎ ﺍﻟﺒﺸﺮﻳﺔ ﻛﻠـﻬﺎ ‪،‬‬
‫ﻛﻠﻤﺎ ﻗﻌﺪ ﳍﺎ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻠﻰ ﺻﺮﺍﻁ ﺍﷲ ﻓﺄﺿﻠﻬﺎ ﻋﻨﻪ ؛ ﻭﺭﺩﻫﺎ ﺇﱃ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﱵ ﺗﺘﺒﺪﻯ ﰲ ﺻـﻮﺭ ﺷـﱴ ؛‬
‫ﻭﻟﻜﻨﻬﺎ ﻛﻠﻬﺎ ﺗﺘﺴﻢ ﺑﺈﺷﺮﺍﻙ ﻏﲑ ﺍﷲ ﻣﻌﻪ ﰲ ﺍﻟﺮﺑﻮﺑﻴﺔ ‪.‬‬

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‫‪٢٥٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺍﳌﻨﻬﺞ ﺍﻟﻘﺮﺁﱐ ﻳﻜﺜﺮ ﻣﻦ ﺍﻟﺮﺑﻂ ﺑﲔ ﻋﺒﻮﺩﻳﺔ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﷲ ‪ ،‬ﻭﺩﻋﻮﺓ ﺍﻟﺒﺸﺮ ﺇﱃ ﺍﻻﺗﺴﺎﻕ ﻣﻊ ﺍﻟﻜﻮﻥ ﺍﻟﺬﻱ‬
‫ﻳﻌﻴﺸﻮﻥ ﻓﻴﻪ ؛ ﻭﺍﻹﺳﻼﻡ ﷲ ﺍﻟﺬﻱ ﺃﺳﻠﻢ ﻟﻪ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ؛ ﻭﺍﻟﺬﻱ ﻳﺘﺤﺮﻙ ﻣﺴﺨﺮﹰﺍ ﺑﺄﻣﺮﻩ ‪ .‬ﺫﻟﻚ ﺃﻥ ﻫـﺬﺍ‬
‫ﺍﻹﻳﻘﺎﻉ ‪‬ﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﻮﻧﻴﺔ ﻛﻔﻴﻞ ﺑﺄﻥ ﻳﻬﺰ ﺍﻟﻘﻠﺐ ﺍﻟﺒﺸﺮﻱ ﻫﺰﹰﺍ ؛ ﻭﺃﻥ ﻳﺴﺘﺤﺜﻪ ﻣﻦ ﺩﺍﺧﻠـﻪ ﻋﻠـﻰ ﺃﻥ‬
‫ﻳﻨﺨﺮﻁ ﰲ ﺳﻠﻚ ﺍﻟﻌﺒﺎﺩﺓ ﺍﳌﺴﺘﺴﻠﻤﺔ ؛ ﻓﻼ ﻳﻜﻮﻥ ﻫﻮ ﻭﺣﺪﻩ ﻧﺸﺎﺯﹰﺍ ﰲ ﻧﻈﺎﻡ ﺍﻟﻮﺟﻮﺩ ﻛﻠﻪ !‬
‫ﺇﻥ ﺍﻟﺮﺳﻞ ﺍﻟﻜﺮﺍﻡ ﻻ ﻳﺪﻋﻮﻥ ﺍﻟﺒﺸﺮﻳﺔ ﻷﻣﺮ ﺷﺎﺫ ؛ ﺇﳕﺎ ﻳﺪﻋﻮ‪‬ﺎ ﺇﱃ ﺍﻷﺻﻞ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻋﻠﻴﻪ ﺍﻟﻮﺟﻮﺩ ﻛﻠﻪ ؛‬
‫ﻭﺇﱃ ﺍﳊﻘﻴﻘﺔ ﺍﳌﺮﻛﻮﺯﺓ ﰲ ﺿﻤﲑ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ‪. .‬‬
‫ﻭﻫﻲ ﺫﺍ‪‬ﺎ ﺍﳊﻘﻴﻘﺔ ﺍﳌﺮﻛﻮﺯﺓ ﰲ ﻓﻄﺮﺓ ﺍﻟﺒﺸﺮ ؛ ﻭﺍﻟﱵ ‪‬ﺘﻒ ‪‬ﺎ ﻓﻄﺮ‪‬ﻢ ﺣﲔ ﻻ ﺗﻠﻮﻱ ‪‬ﺎ ﺍﻟـﺸﻬﻮﺍﺕ ‪ ،‬ﻭﻻ‬
‫ﻳﻘﻮﺩﻫﺎ ﺍﻟﺸﻴﻄﺎﻥ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺣﻘﻴﻘﺘﻬﺎ ﺍﻷﺻﻴﻠﺔ ‪ ). .‬ﺍﻟﻈﻼﻝ(‬

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 ‫‪٢٥٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﻌﺸﺮﻭﻥ – ﻫﺬﺍ ﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ‬ ‫
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‫ﺏ‬
‫ﺸﻬ‪‬ﻮ ٍﺩ )‪ (٣‬ﹸﻗﺘِـ ﹶﻞ ﹶﺃﺻ‪‬ـﺤ‪‬ﺎ ‪‬‬ ‫ﺝ )‪ (١‬ﻭ‪‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﻋ‪‬ﻮ ِﺩ )‪ (٢‬ﻭﺷ‪‬ﺎ ِﻫ ٍﺪ ‪‬ﻭ ‪‬ﻣ ‪‬‬ ‫ﺕ ﺍﹾﻟ‪‬ﺒﺮ‪‬ﻭ ِ‬ ‫ﺴﻤ‪‬ﺎ ِﺀ ﺫﹶﺍ ِ‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭ‪‬ﺍﻟ ‪‬‬
‫ﲔ ‪‬ﺷﻬ‪‬ﻮ ‪‬ﺩ )‪(٧‬‬ ‫ﺕ ﺍﹾﻟ ‪‬ﻮﻗﹸﻮ ِﺩ )‪ِ (٥‬ﺇ ﹾﺫ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴﻬ‪‬ﺎ ﹸﻗﻌ‪‬ﻮ ‪‬ﺩ )‪ (٦‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻋ‪‬ﻠﹶﻰ ﻣ‪‬ﺎ ‪‬ﻳ ﹾﻔ ‪‬ﻌﻠﹸﻮ ﹶﻥ ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬ ‫ﺍﹾﻟﹸﺄ ‪‬ﺧﺪ‪‬ﻭ ِﺩ )‪ (٤‬ﺍﻟﻨ‪‬ﺎ ِﺭ ﹶﺫﺍ ِ‬
‫ﺽ ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ‬‫ﺕ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ِ‬ ‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬ ‫ﺤﻤِﻴ ِﺪ )‪ (٨‬ﺍﱠﻟﺬِﻱ ﹶﻟ ‪‬ﻪ ‪‬ﻣ ﹾﻠﻚ‪ ‬ﺍﻟ ‪‬‬ ‫‪‬ﻭﻣ‪‬ﺎ ‪‬ﻧ ﹶﻘﻤ‪‬ﻮﺍ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮﺍ ﺑِﺎﻟﱠﻠ ِﻪ ﺍﹾﻟ ‪‬ﻌﺰِﻳ ِﺰ ﺍﹾﻟ ‪‬‬
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‫ﺏ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ‪‬ﻭﹶﻟﻬ‪‬ـ ‪‬ﻢ ﻋ‪‬ـﺬﹶﺍ ‪‬‬ ‫ﺕ ﹸﺛ ‪‬ﻢ ﹶﻟ ‪‬ﻢ ‪‬ﻳﺘ‪‬ﻮﺑ‪‬ﻮﺍ ﹶﻓﹶﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﺬﹶﺍ ‪‬‬
‫ﲔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﺎ ِ‬
‫‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﺷﻬِﻴ ‪‬ﺪ )‪ِ (٩‬ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻓ‪‬ﺘﻨ‪‬ﻮﺍ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆﻣِِﻨ ‪‬‬
‫ﻚ ﺍﹾﻟﻔﹶـ ‪‬ﻮ ‪‬ﺯ‬
‫ﺤِﺘﻬ‪‬ﺎ ﺍﹾﻟﹶﺄ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺭ ﹶﺫﻟِـ ‪‬‬
‫ﺠﺮِﻱ ِﻣ ‪‬ﻦ ‪‬ﺗ ‪‬‬ ‫ﺕ ‪‬ﺗ ‪‬‬‫ﺕ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬ ‫ﺤﺮِﻳ ِﻖ )‪ِ (١٠‬ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ َﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻭ ‪‬ﻋ ِﻤﻠﹸﻮﺍ ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ِ‬ ‫ﺍﹾﻟ ‪‬‬
‫ﺸﺪِﻳ ‪‬ﺪ )‪ِ (١٢‬ﺇ‪‬ﻧ ‪‬ﻪ ‪‬ﻫ ‪‬ﻮ ‪‬ﻳ‪‬ﺒ ِﺪﺉ‪ ‬ﻭ‪‬ﻳﻌِﻴ ‪‬ﺪ )‪ (١٣‬ﻭ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ‪‬ﻐﻔﹸﻮ ‪‬ﺭ ﺍﻟﹾـ ‪‬ﻮﺩ‪‬ﻭ ‪‬ﺩ )‪ (١٤‬ﺫﹸﻭ‬ ‫ﻚ ﹶﻟ ‪‬‬ ‫ﺶ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﺍﹾﻟ ﹶﻜِﺒ ‪‬ﲑ )‪ِ (١١‬ﺇ ﱠﻥ ‪‬ﺑ ﹾﻄ ‪‬‬
‫ﺠﻨ‪‬ﻮ ِﺩ )‪ِ (١٧‬ﻓ ‪‬ﺮ ‪‬ﻋ ‪‬ﻮ ﹶﻥ ‪‬ﻭﹶﺛﻤ‪‬ﻮ ‪‬ﺩ )‪ (١٨‬ﺑ‪‬ـ ِﻞ‬ ‫ﺚ ﺍﹾﻟ ‪‬‬‫ﺵ ﺍﹾﻟ ‪‬ﻤﺠِﻴ ‪‬ﺪ )‪ (١٥‬ﹶﻓﻌ‪‬ﺎ ﹲﻝ ِﻟﻤ‪‬ﺎ ‪‬ﻳﺮِﻳ ‪‬ﺪ )‪ (١٦‬ﻫ ﹾﻞ ﹶﺃﺗ‪‬ﺎ ‪‬ﻙ ‪‬ﺣﺪِﻳ ﹸ‬ ‫ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ِ‬
‫ﺡ‬
‫ﻂ )‪ (٢٠‬ﺑ ﹾﻞ ‪‬ﻫ ‪‬ﻮ ﹸﻗ ‪‬ﺮ َﺁ ﹲﻥ ‪‬ﻣﺠِﻴ ‪‬ﺪ )‪ (٢١‬ﻓِـﻲ ﻟﹶـ ‪‬ﻮ ٍ‬‫ﺐ )‪ (١٩‬ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ِﻣ ‪‬ﻦ ‪‬ﻭﺭ‪‬ﺍِﺋ ِﻬ ‪‬ﻢ ‪‬ﻣﺤِﻴ ﹲ‬
‫ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ﻓِﻲ ‪‬ﺗ ﹾﻜﺬِﻳ ٍ‬
‫ﻅ )‪] (٢٢‬ﺍﻟﱪﻭﺝ‪[٢٢-١/‬‬ ‫ﺤﻔﹸﻮ ٍ‬
‫‪‬ﻣ ‪‬‬
‫ﻚ ﻓِﻴ ‪‬ﻤ ‪‬ﻦ ﻛﹶـﺎ ﹶﻥ ﻗﹶـ‪‬ﺒﹶﻠ ﹸﻜ ‪‬ﻢ‬
‫ﺐ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻗﹶﺎ ﹶﻝ » ﻛﹶﺎ ﹶﻥ ‪‬ﻣِﻠ ‪‬‬ ‫ﺻ ‪‬ﻬ‪‬ﻴ ٍ‬
‫ﻭﰲ ﻣﺴﻠﻢ ‪‬ﻋ ‪‬ﻦ ‪‬‬
‫ﻼﻣ‪‬ﺎ‬‫ﺚ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﹸﻏ ﹶ‬
‫ﺤ ‪‬ﺮ‪ .‬ﹶﻓ‪‬ﺒ ‪‬ﻌ ﹶ‬
‫ﺴ‪‬‬
‫ﻼﻣ‪‬ﺎ ﹸﺃ ‪‬ﻋﱢﻠ ‪‬ﻤ ‪‬ﻪ ﺍﻟ ‪‬‬
‫ﺚ ِﺇﹶﻟ ‪‬ﻰ ﹸﻏ ﹶ‬ ‫ﺕ ﻓﹶﺎ‪‬ﺑ ‪‬ﻌ ﹾ‬‫ﻚ ِﺇﻧ‪‬ﻰ ﹶﻗ ‪‬ﺪ ﹶﻛِﺒ ‪‬ﺮ ‪‬‬ ‫‪‬ﻭﻛﹶﺎ ﹶﻥ ﹶﻟ ‪‬ﻪ ﺳ‪‬ﺎ ِﺣ ‪‬ﺮ ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﻛِﺒ ‪‬ﺮ ﻗﹶﺎ ﹶﻝ ِﻟ ﹾﻠ ‪‬ﻤِﻠ ِ‬
‫ﺠ‪‬ﺒ ‪‬ﻪ ﹶﻓﻜﹶﺎ ﹶﻥ ِﺇﺫﹶﺍ ﹶﺃﺗ‪‬ﻰ ﺍﻟـﺴ‪‬ﺎ ِﺣ ‪‬ﺮ ﻣ‪‬ـ ‪‬ﺮ‬ ‫ﻼ ‪‬ﻣ ‪‬ﻪ ﹶﻓﹶﺄ ‪‬ﻋ ‪‬‬
‫ﺐ ﹶﻓ ﹶﻘ ‪‬ﻌ ‪‬ﺪ ِﺇﹶﻟ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺳ ِﻤ ‪‬ﻊ ﹶﻛ ﹶ‬
‫ﻚ ﺭ‪‬ﺍ ِﻫ ‪‬‬
‫‪‬ﻳ ‪‬ﻌﱢﻠ ‪‬ﻤ ‪‬ﻪ ﹶﻓﻜﹶﺎ ﹶﻥ ﻓِﻰ ﹶﻃﺮِﻳ ِﻘ ِﻪ ِﺇﺫﹶﺍ ‪‬ﺳﹶﻠ ‪‬‬
‫ﺖ ﺍﻟـﺴ‪‬ﺎ ِﺣ ‪‬ﺮ ﹶﻓﻘﹸـ ﹾﻞ‬ ‫ﺐ ﹶﻓﻘﹶﺎ ﹶﻝ ِﺇﺫﹶﺍ ‪‬ﺧﺸِﻴ ‪‬‬ ‫ﻚ ِﺇﻟﹶﻰ ﺍﻟﺮ‪‬ﺍ ِﻫ ِ‬ ‫ﺸﻜﹶﺎ ﹶﺫِﻟ ‪‬‬ ‫ﺿ ‪‬ﺮ‪‬ﺑ ‪‬ﻪ ﹶﻓ ‪‬‬
‫ﺐ ‪‬ﻭﹶﻗ ‪‬ﻌ ‪‬ﺪ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﹶﻓِﺈﺫﹶﺍ ﹶﺃﺗ‪‬ﻰ ﺍﻟﺴ‪‬ﺎﺣِ ‪‬ﺮ ‪‬‬‫ﺑِﺎﻟﺮ‪‬ﺍ ِﻫ ِ‬
‫ﻚ ِﺇ ﹾﺫ ﹶﺃﺗ‪‬ﻰ ‪‬ﻋﻠﹶﻰ ﺩ‪‬ﺍ‪‬ﺑ ٍﺔ ‪‬ﻋﻈِﻴ ‪‬ﻤ ٍﺔ ﹶﻗ ‪‬ﺪ‬‫ﺴﻨِﻰ ﺍﻟﺴ‪‬ﺎ ِﺣ ‪‬ﺮ‪ .‬ﹶﻓ‪‬ﺒ‪‬ﻴ‪‬ﻨﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ﹶﻛ ﹶﺬِﻟ ‪‬‬ ‫ﻚ ﹶﻓ ﹸﻘ ﹾﻞ ‪‬ﺣ‪‬ﺒ ‪‬‬‫ﺖ ﹶﺃ ‪‬ﻫﹶﻠ ‪‬‬‫ﺴﻨِﻰ ﹶﺃ ‪‬ﻫﻠِﻰ‪ .‬ﻭِﺇﺫﹶﺍ ‪‬ﺧﺸِﻴ ‪‬‬ ‫‪‬ﺣ‪‬ﺒ ‪‬‬
‫ﺠﺮ‪‬ﺍ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﺃﻣ‪‬ـ ‪‬ﺮ‬
‫ﻀ ﹸﻞ ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬ ‪‬ﺣ ‪‬‬
‫ﺐ ﹶﺃ ﹾﻓ ‪‬‬
‫ﻀ ﹸﻞ ﹶﺃ ِﻡ ﺍﻟﺮ‪‬ﺍ ِﻫ ‪‬‬ ‫ﺱ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ﺁﻟﺴ‪‬ﺎ ِﺣ ‪‬ﺮ ﺃﹶ ﹾﻓ ‪‬‬ ‫ﺖ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺴ ِ‬ ‫‪‬ﺣ‪‬ﺒ ‪‬‬
‫ﺱ‬
‫ﺱ‪ .‬ﹶﻓ ‪‬ﺮﻣ‪‬ﺎﻫ‪‬ﺎ ﹶﻓ ﹶﻘ‪‬ﺘﹶﻠﻬ‪‬ﺎ ‪‬ﻭ ‪‬ﻣﻀ‪‬ﻰ ﺍﻟﻨ‪‬ـﺎ ‪‬‬ ‫ﻀ ‪‬ﻰ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻚ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣ ِﺮ ﺍﻟﺴ‪‬ﺎ ِﺣ ِﺮ ﻓﹶﺎ ﹾﻗ‪‬ﺘ ﹾﻞ ‪‬ﻫ ِﺬ ِﻩ ﺍﻟﺪ‪‬ﺍ‪‬ﺑ ﹶﺔ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﻤ ِ‬ ‫ﺐ ِﺇﹶﻟ‪‬ﻴ ‪‬‬‫ﺐ ﹶﺃ ‪‬ﺣ ‪‬‬‫ﺍﻟﺮ‪‬ﺍ ِﻫ ِ‬
‫ﻚ‬
‫ﻀ ﹸﻞ ِﻣﻨ‪‬ﻰ‪ .‬ﹶﻗ ‪‬ﺪ ‪‬ﺑﹶﻠ ﹶﻎ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣ ِﺮ ‪‬ﻙ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺭﻯ ‪‬ﻭِﺇﻧ‪‬ـ ‪‬‬‫ﺖ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ﹶﺃ ﹾﻓ ‪‬‬
‫ﺐ ﹶﺃﻯ‪ ‬ﺑ‪‬ﻨ ‪‬ﻰ ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﺐ ﹶﻓﹶﺄ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ‪‬ﻩ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ﺍﻟﺮ‪‬ﺍ ِﻫ ‪‬‬
‫ﹶﻓﹶﺄﺗ‪‬ﻰ ﺍﻟﺮ‪‬ﺍ ِﻫ ‪‬‬
‫ﺱ ﻣِـ ‪‬ﻦ ﺳ‪‬ـﺎِﺋ ِﺮ‬ ‫ﺹ ‪‬ﻭ‪‬ﻳﺪ‪‬ﺍﻭِﻯ ﺍﻟﻨ‪‬ـﺎ ‪‬‬ ‫ﻼ ‪‬ﻡ ‪‬ﻳ‪‬ﺒ ِﺮﺉ‪ ‬ﺍ َﻷ ﹾﻛ ‪‬ﻤ ‪‬ﻪ ﻭ‪‬ﺍ َﻷ‪‬ﺑ ‪‬ﺮ ‪‬‬‫ﻼ ‪‬ﺗ ‪‬ﺪ ﱠﻝ ‪‬ﻋﹶﻠ ‪‬ﻰ ‪ .‬ﻭﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ‪‬ﻐ ﹶ‬ ‫ﺖ ﹶﻓ ﹶ‬
‫‪‬ﺳ‪‬ﺘ ‪‬ﺒ‪‬ﺘﻠﹶﻰ ﹶﻓِﺈ ِﻥ ﺍ‪‬ﺑ‪‬ﺘﻠِﻴ ‪‬‬
‫ﺖ‬
‫ﻚ ﹶﺃ ‪‬ﺟﻤ‪‬ـ ‪‬ﻊ ِﺇ ﹾﻥ ﹶﺃﻧ‪‬ـ ‪‬‬ ‫ﻚ ﻛﹶﺎ ﹶﻥ ﹶﻗ ‪‬ﺪ ‪‬ﻋ ِﻤ ‪‬ﻰ ﹶﻓﹶﺄﺗ‪‬ﺎﻩ‪ِ ‬ﺑ ‪‬ﻬﺪ‪‬ﺍﻳ‪‬ﺎ ﹶﻛِﺜ ‪‬ﲑ ٍﺓ ﹶﻓﻘﹶﺎ ﹶﻝ ﻣ‪‬ﺎ ﻫ‪‬ﺎ ‪‬ﻫﻨ‪‬ﺎ ﻟﹶـ ‪‬‬ ‫ﺲ ِﻟ ﹾﻠ ‪‬ﻤِﻠ ِ‬
‫ﺍ َﻷ ‪‬ﺩﻭ‪‬ﺍ ِﺀ ﹶﻓﺴ‪ِ ‬ﻤ ‪‬ﻊ ‪‬ﺟﻠِﻴ ‪‬‬
‫ﺸﻔﹶﺎ ‪‬ﻙ‪ .‬ﻓﹶﺂ ‪‬ﻣ ‪‬ﻦ ﺑِﺎﻟﻠﱠـ ِﻪ‬
‫ﺕ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻓ ‪‬‬
‫ﺖ ﺁ ‪‬ﻣ‪‬ﻨﺖ‪ ‬ﺑِﺎﻟﱠﻠ ِﻪ ‪‬ﺩ ‪‬ﻋ ‪‬ﻮ ‪‬‬ ‫ﺸﻔِﻰ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻓِﺈ ﹾﻥ ﹶﺃ‪‬ﻧ ‪‬‬ ‫‪‬ﺷ ﹶﻔ‪‬ﻴ‪‬ﺘﻨِﻰ ﹶﻓﻘﹶﺎ ﹶﻝ ِﺇﻧ‪‬ﻰ ﹶﻻ ﹶﺃ ‪‬ﺷﻔِﻰ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺼ ‪‬ﺮ ‪‬ﻙ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺑ‪‬ـﻰ‪.‬‬ ‫ﻚ ‪‬ﺑ ‪‬‬‫ﻚ ‪‬ﻣ ‪‬ﻦ ‪‬ﺭ ‪‬ﺩ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬ ‫ﺲ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻤِﻠ ‪‬‬
‫ﺠِﻠ ‪‬‬ ‫ﺲ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﹶﻛﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬‬ ‫ﺠﹶﻠ ‪‬‬‫ﻚ ﹶﻓ ‪‬‬ ‫ﺸﻔﹶﺎ ‪‬ﻩ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻓﹶﺄﺗ‪‬ﻰ ﺍﹾﻟ ‪‬ﻤِﻠ ‪‬‬
‫ﹶﻓ ‪‬‬
‫ﻼ ِﻡ‬
‫ﻼ ِﻡ ﹶﻓﺠِﻰ َﺀ ﺑِـﺎﹾﻟ ‪‬ﻐ ﹶ‬
‫ﻚ ﺍﻟﱠﻠ ‪‬ﻪ‪ .‬ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬ ‪‬ﻩ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ‪‬ﺰ ﹾﻝ ‪‬ﻳ ‪‬ﻌ ﱢﺬ‪‬ﺑ ‪‬ﻪ ‪‬ﺣﺘ‪‬ﻰ ﺩ‪ ‬ﱠﻝ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻐ ﹶ‬
‫ﺏ ﹶﻏ‪‬ﻴﺮِﻯ ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺑ‪‬ﻰ ‪‬ﻭ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﻚ ‪‬ﺭ ‪‬‬ ‫ﻗﹶﺎ ﹶﻝ ‪‬ﻭﻟﹶ ‪‬‬
‫ﺹ ‪‬ﻭ‪‬ﺗ ﹾﻔ ‪‬ﻌ ﹸﻞ ‪‬ﻭ‪‬ﺗ ﹾﻔ ‪‬ﻌ ﹸﻞ ‪ .‬ﹶﻓﻘﹶـﺎ ﹶﻝ ِﺇﻧ‪‬ـﻰ ﹶﻻ‬
‫ﺉ ﺍﻷَ ﹾﻛ ‪‬ﻤ ‪‬ﻪ ﻭ‪‬ﺍ َﻷ‪‬ﺑ ‪‬ﺮ ‪‬‬ ‫ﺤ ِﺮ ‪‬ﻙ ﻣ‪‬ﺎ ‪‬ﺗ‪‬ﺒ ِﺮ ‪‬‬ ‫ﻯ ‪‬ﺑ‪‬ﻨ ‪‬ﻰ ﹶﻗ ‪‬ﺪ ‪‬ﺑﹶﻠ ﹶﻎ ِﻣ ‪‬ﻦ ِﺳ ‪‬‬
‫ﻚ ﹶﺃ ‪‬‬
‫ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻤِﻠ ‪‬‬
‫ﺐ ﹶﻓﻘِﻴـ ﹶﻞ ﻟﹶـ ‪‬ﻪ‬ ‫ﺐ ﹶﻓﺠِﻰ َﺀ ﺑِﺎﻟﺮ‪‬ﺍ ِﻫ ِ‬ ‫ﺸﻔِﻰ ﺍﻟﱠﻠ ‪‬ﻪ‪ .‬ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬﻩ‪ ‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ‪‬ﺰ ﹾﻝ ‪‬ﻳ ‪‬ﻌ ﱢﺬ‪‬ﺑ ‪‬ﻪ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺩ ﱠﻝ ‪‬ﻋﻠﹶﻰ ﺍﻟﺮ‪‬ﺍ ِﻫ ِ‬ ‫ﹶﺃ ‪‬ﺷﻔِﻰ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺸﻘﱠ ‪‬ﻪ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻭﹶﻗ ‪‬ﻊ ِﺷﻘﱠﺎ ‪‬ﻩ ﹸﺛ ‪‬ﻢ ﺟِـﻰ َﺀ‬ ‫ﻕ ‪‬ﺭﹾﺃ ِﺳ ِﻪ ﹶﻓ ‪‬‬
‫ﺿ ‪‬ﻊ ﺍﹾﻟ ِﻤﹾﺌﺸ‪‬ﺎ ‪‬ﺭ ﻓِﻰ ‪‬ﻣ ﹾﻔ ِﺮ ِ‬ ‫ﻚ‪ .‬ﹶﻓﹶﺄﺑ‪‬ﻰ ﹶﻓ ‪‬ﺪﻋ‪‬ﺎ ﺑِﺎﹾﻟ ِﻤﹾﺌﺸ‪‬ﺎﺭِ ﹶﻓ ‪‬ﻮ ‪‬‬ ‫ﺍ ‪‬ﺭ ِﺟ ‪‬ﻊ ‪‬ﻋ ‪‬ﻦ ﺩِﻳِﻨ ‪‬‬
‫ﺸ ﱠﻘ ‪‬ﻪ ِﺑ ِﻪ ‪‬ﺣ‪‬ﺘﻰ ‪‬ﻭﹶﻗ ‪‬ﻊ ِﺷﻘﱠﺎ ‪‬ﻩ‬
‫ﻕ ‪‬ﺭﹾﺃ ِﺳ ِﻪ ﹶﻓ ‪‬‬
‫ﺿ ‪‬ﻊ ﺍﹾﻟ ِﻤﹾﺌﺸ‪‬ﺎ ‪‬ﺭ ﻓِﻰ ‪‬ﻣ ﹾﻔ ِﺮ ِ‬ ‫ﻚ‪ .‬ﹶﻓﹶﺄﺑ‪‬ﻰ ﹶﻓ ‪‬ﻮ ‪‬‬‫ﻚ ﹶﻓﻘِﻴ ﹶﻞ ﹶﻟ ‪‬ﻪ ﺍ ‪‬ﺭ ِﺟ ‪‬ﻊ ‪‬ﻋ ‪‬ﻦ ﺩِﻳِﻨ ‪‬‬
‫ﺠﻠِﻴﺲِ ﺍﹾﻟ ‪‬ﻤِﻠ ِ‬ ‫ِﺑ ‪‬‬
‫ﺻﺤ‪‬ﺎِﺑ ِﻪ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍ ﹾﺫ ‪‬ﻫﺒ‪‬ﻮﺍ ِﺑ ِﻪ ِﺇﻟﹶﻰ ‪‬ﺟﺒ‪‬ـ ِﻞ‬ ‫ﻚ‪ .‬ﹶﻓﹶﺄﺑ‪‬ﻰ ﹶﻓ ‪‬ﺪﹶﻓ ‪‬ﻌ ‪‬ﻪ ِﺇﻟﹶﻰ ‪‬ﻧ ﹶﻔ ٍﺮ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬‬
‫ﻼ ِﻡ ﹶﻓﻘِﻴ ﹶﻞ ﹶﻟ ‪‬ﻪ ﺍ ‪‬ﺭ ِﺟ ‪‬ﻊ ‪‬ﻋ ‪‬ﻦ ﺩِﻳِﻨ ‪‬‬
‫ﹸﺛ ‪‬ﻢ ﺟِﻰ َﺀ ﺑِﺎﹾﻟ ‪‬ﻐ ﹶ‬

‫‪٢٥٥‬‬
 ‫‪٢٥٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺼ ِﻌﺪ‪‬ﻭﺍ ِﺑ ِﻪ‬
‫ﺠ‪‬ﺒ ﹶﻞ ﹶﻓِﺈﺫﹶﺍ ‪‬ﺑﹶﻠ ‪‬ﻐ‪‬ﺘ ‪‬ﻢ ﹸﺫ ‪‬ﺭ ‪‬ﻭ‪‬ﺗ ‪‬ﻪ ﹶﻓِﺈ ﹾﻥ ‪‬ﺭ ‪‬ﺟ ‪‬ﻊ ‪‬ﻋ ‪‬ﻦ ﺩِﻳِﻨ ِﻪ ‪‬ﻭِﺇ ﱠﻻ ﻓﹶﺎ ﹾﻃ ‪‬ﺮﺣ‪‬ﻮ ‪‬ﻩ ﹶﻓ ﹶﺬ ‪‬ﻫﺒ‪‬ﻮﺍ ِﺑ ِﻪ ﹶﻓ ‪‬‬
‫ﺻ ‪‬ﻌﺪ‪‬ﻭﺍ ِﺑ ِﻪ ﺍﹾﻟ ‪‬‬
‫ﹶﻛﺬﹶﺍ ‪‬ﻭ ﹶﻛﺬﹶﺍ ﻓﹶﺎ ‪‬‬
‫ﻚ ﹶﻓﻘﹶـﺎ ﹶﻝ ﻟﹶـ ‪‬ﻪ‬ ‫ﺴ ﹶﻘﻄﹸﻮﺍ ‪‬ﻭﺟ‪‬ﺎ َﺀ ‪‬ﻳ ‪‬ﻤﺸِﻰ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬ﻤِﻠ ِ‬ ‫ﺠ‪‬ﺒ ﹸﻞ ﹶﻓ ‪‬‬
‫ﻒ ِﺑ ِﻬ ‪‬ﻢ ﺍﹾﻟ ‪‬‬‫ﺖ‪ .‬ﹶﻓ ‪‬ﺮ ‪‬ﺟ ‪‬‬ ‫ﺠ‪‬ﺒ ﹶﻞ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺍ ﹾﻛ ِﻔﻨِﻴ ِﻬ ‪‬ﻢ ِﺑﻤ‪‬ﺎ ِﺷﹾﺌ ‪‬‬
‫ﺍﹾﻟ ‪‬‬
‫ﺻﺤ‪‬ﺎِﺑ ِﻪ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍ ﹾﺫ ‪‬ﻫﺒ‪‬ﻮﺍ ِﺑ ِﻪ ﻓﹶـﺎ ‪‬ﺣ ِﻤﻠﹸﻮ ‪‬ﻩ ﻓِـﻰ‬ ‫ﻚ ﻗﹶﺎ ﹶﻝ ﹶﻛﻔﹶﺎﻧِﻴ ِﻬ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ‪ .‬ﹶﻓ ‪‬ﺪﹶﻓ ‪‬ﻌ ‪‬ﻪ ِﺇﻟﹶﻰ ‪‬ﻧ ﹶﻔ ٍﺮ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬‬
‫ﺻﺤ‪‬ﺎ‪‬ﺑ ‪‬‬ ‫ﻚ ﻣ‪‬ﺎ ﹶﻓ ‪‬ﻌ ﹶﻞ ﹶﺃ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻤِﻠ ‪‬‬
‫ﺖ‪.‬‬
‫ﺤ ‪‬ﺮ ﹶﻓِﺈ ﹾﻥ ‪‬ﺭ ‪‬ﺟ ‪‬ﻊ ‪‬ﻋ ‪‬ﻦ ﺩِﻳِﻨ ِﻪ ‪‬ﻭِﺇ ﱠﻻ ﻓﹶﺎ ﹾﻗ ِﺬﻓﹸﻮ ‪‬ﻩ‪ .‬ﹶﻓ ﹶﺬ ‪‬ﻫﺒ‪‬ﻮﺍ ِﺑ ِﻪ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺍ ﹾﻛ ِﻔﻨِﻴ ِﻬ ‪‬ﻢ ِﺑﻤ‪‬ﺎ ﺷِـﹾﺌ ‪‬‬‫ﹸﻗ ‪‬ﺮﻗﹸﻮ ٍﺭ ﹶﻓ‪‬ﺘ ‪‬ﻮ ‪‬ﺳﻄﹸﻮﺍ ِﺑ ِﻪ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﻚ ﻗﹶﺎ ﹶﻝ ﹶﻛﻔﹶـﺎﻧِﻴ ِﻬ ‪‬ﻢ‬
‫ﺻﺤ‪‬ﺎ‪‬ﺑ ‪‬‬ ‫ﻚ ﻣ‪‬ﺎ ﹶﻓ ‪‬ﻌ ﹶﻞ ﹶﺃ ‪‬‬ ‫ﻚ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻤِﻠ ‪‬‬‫ﺴﻔِﻴ‪‬ﻨ ﹸﺔ ﹶﻓ ‪‬ﻐ ِﺮﻗﹸﻮﺍ ‪‬ﻭﺟ‪‬ﺎ َﺀ ‪‬ﻳ ‪‬ﻤﺸِﻰ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬ﻤِﻠ ِ‬ ‫ﺕ ِﺑ ِﻬ ‪‬ﻢ ﺍﻟ ‪‬‬ ‫ﻓﹶﺎ‪‬ﻧ ﹶﻜ ﹶﻔﹶﺄ ‪‬‬
‫ﺱ ﻓِﻰ ﺻ‪‬ـ ِﻌﻴ ٍﺪ‬ ‫ﺠ ‪‬ﻤ ‪‬ﻊ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺖ ِﺑﻘﹶﺎِﺗﻠِﻰ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ﹾﻔ ‪‬ﻌ ﹶﻞ ﻣ‪‬ﺎ ﺁ ‪‬ﻣ ‪‬ﺮ ‪‬ﻙ ِﺑ ِﻪ‪ .‬ﻗﹶﺎ ﹶﻝ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻫ ‪‬ﻮ ﻗﹶﺎ ﹶﻝ ‪‬ﺗ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﻚ ﹶﻟ ‪‬‬
‫ﻚ ِﺇ‪‬ﻧ ‪‬‬ ‫ﺍﻟﱠﻠ ‪‬ﻪ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ِﻟ ﹾﻠ ‪‬ﻤِﻠ ِ‬
‫ﺱ ﹸﺛ ‪‬ﻢ ﹸﻗ ﹾﻞ ﺑِﺎ ‪‬ﺳ ِﻢ ﺍﻟﻠﱠـ ِﻪ‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ ﻓِﻰ ﹶﻛِﺒ ِﺪ ﺍﹾﻟﻘﹶ ‪‬ﻮ ِ‬
‫ﺿ ِﻊ ﺍﻟ ‪‬‬ ‫ﻉ ﹸﺛ ‪‬ﻢ ‪‬ﺧ ﹾﺬ ‪‬ﺳ ‪‬ﻬﻤ‪‬ﺎ ِﻣ ‪‬ﻦ ِﻛﻨ‪‬ﺎ‪‬ﻧﺘِﻰ ﹸﺛ ‪‬ﻢ ‪‬‬ ‫ﺼﹸﻠ‪‬ﺒﻨِﻰ ‪‬ﻋﻠﹶﻰ ِﺟ ﹾﺬ ٍ‬ ‫ﻭ‪‬ﺍ ِﺣ ٍﺪ ‪‬ﻭ‪‬ﺗ ‪‬‬
‫ﻉ ﹸﺛ ‪‬ﻢ‬
‫ﺻﹶﻠ‪‬ﺒ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ِﺟ ﹾﺬ ٍ‬
‫ﺻﻌِﻴ ٍﺪ ﻭ‪‬ﺍ ِﺣ ٍﺪ ‪‬ﻭ ‪‬‬
‫ﺱ ﻓِﻰ ‪‬‬ ‫ﺠ ‪‬ﻤ ‪‬ﻊ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻚ ﹶﻗ‪‬ﺘ ﹾﻠ‪‬ﺘﻨِﻰ‪ .‬ﹶﻓ ‪‬‬‫ﺖ ﹶﺫِﻟ ‪‬‬
‫ﻚ ِﺇﺫﹶﺍ ﹶﻓ ‪‬ﻌ ﹾﻠ ‪‬‬
‫ﻼ ِﻡ‪ .‬ﹸﺛ ‪‬ﻢ ﺍ ‪‬ﺭ ِﻣﻨِﻰ ﹶﻓِﺈ‪‬ﻧ ‪‬‬
‫ﺏ ﺍﹾﻟ ‪‬ﻐ ﹶ‬
‫‪‬ﺭ ‪‬‬
‫ﻼ ِﻡ‪ .‬ﹸﺛ ‪‬ﻢ ‪‬ﺭﻣ‪‬ـﺎ ‪‬ﻩ ﹶﻓ ‪‬ﻮﻗﹶـ ‪‬ﻊ‬
‫ﺏ ﺍﹾﻟ ‪‬ﻐ ﹶ‬
‫ﺱ ﹸﺛ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ﺑِﺎ ‪‬ﺳ ِﻢ ﺍﻟﱠﻠ ِﻪ ‪‬ﺭ ‪‬‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ ﻓِﻰ ﹶﻛِﺒ ِﺪ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ِ‬
‫ﺿ ‪‬ﻊ ﺍﻟ ‪‬‬ ‫ﹶﺃ ‪‬ﺧ ﹶﺬ ‪‬ﺳ ‪‬ﻬﻤ‪‬ﺎ ِﻣ ‪‬ﻦ ِﻛﻨ‪‬ﺎ‪‬ﻧِﺘ ِﻪ ﹸﺛ ‪‬ﻢ ‪‬ﻭ ‪‬‬
‫ﻼ ِﻡ ﺁ ‪‬ﻣﻨ‪‬ـﺎ‬ ‫ﺏ ﺍﹾﻟﻐ‪‬ـ ﹶ‬ ‫ﺱ ﺁ ‪‬ﻣﻨ‪‬ﺎ ِﺑ ‪‬ﺮ ‪‬‬
‫ﺕ ﹶﻓﻘﹶﺎﻝﹶ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺴ ‪‬ﻬ ِﻢ ﹶﻓﻤ‪‬ﺎ ‪‬‬ ‫ﺿ ِﻊ ﺍﻟ ‪‬‬ ‫ﺻ ‪‬ﺪ ِﻏ ِﻪ ﻓِﻰ ‪‬ﻣ ‪‬ﻮ ِ‬
‫ﺿ ‪‬ﻊ ‪‬ﻳﺪ‪ ‬ﻩ ﻓِﻰ ‪‬‬ ‫ﺻ ‪‬ﺪ ِﻏ ِﻪ ﹶﻓ ‪‬ﻮ ‪‬‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ ﻓِﻰ ‪‬‬ ‫ﺍﻟ ‪‬‬
‫ﻚ ‪‬ﺣ ﹶﺬ ‪‬ﺭ ‪‬ﻙ ﹶﻗ ‪‬ﺪ‬‫ﺤ ﹶﺬ ‪‬ﺭ ﹶﻗ ‪‬ﺪ ﻭ‪‬ﺍﻟﱠﻠ ِﻪ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ِﺑ ‪‬‬
‫ﺖ ‪‬ﺗ ‪‬‬‫ﺖ ﻣ‪‬ﺎ ﹸﻛ‪‬ﻨ ‪‬‬ ‫ﻚ ﹶﻓﻘِﻴ ﹶﻞ ﹶﻟ ‪‬ﻪ ﹶﺃ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﻼ ِﻡ‪ .‬ﹶﻓﹸﺄِﺗ ‪‬ﻰ ﺍﹾﻟ ‪‬ﻤِﻠ ‪‬‬
‫ﺏ ﺍﹾﻟ ‪‬ﻐ ﹶ‬‫ﻼ ِﻡ ﺁ ‪‬ﻣﻨ‪‬ﺎ ِﺑ ‪‬ﺮ ‪‬‬
‫ﺏ ﺍﹾﻟ ‪‬ﻐ ﹶ‬
‫ِﺑ ‪‬ﺮ ‪‬‬
‫ﺿ ‪‬ﺮ ‪‬ﻡ ﺍﻟ‪‬ﻨﲑ‪‬ﺍ ﹶﻥ ‪‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮﺟِـ ‪‬ﻊ ﻋ‪‬ـ ‪‬ﻦ ﺩِﻳﻨِـ ِﻪ‬ ‫ﺕ ‪‬ﻭﹶﺃ ‪‬‬ ‫ﺨ ‪‬ﺪ ‪‬‬‫ﻚ ﹶﻓ ‪‬‬‫ﺴ ﹶﻜ ِ‬‫ﺱ‪ .‬ﹶﻓﹶﺄ ‪‬ﻣ ‪‬ﺮ ﺑِﺎ ُﻷ ‪‬ﺧﺪ‪‬ﻭ ِﺩ ﻓِﻰ ﹶﺃ ﹾﻓﻮ‪‬ﺍ ِﻩ ﺍﻟ ‪‬‬ ‫ﺁ ‪‬ﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺖ ﹶﺃ ﹾﻥ ‪‬ﺗ ﹶﻘ ‪‬ﻊ ﻓِﻴﻬ‪‬ﺎ ﹶﻓﻘﹶﺎ ﹶﻝ‬
‫ﺴ ‪‬‬ ‫ﺻِﺒ ‪‬ﻰ ﹶﻟﻬ‪‬ﺎ ﻓﹶ‪‬ﺘﻘﹶﺎ ‪‬ﻋ ‪‬‬
‫ﺕ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃﹲﺓ ‪‬ﻭ ‪‬ﻣ ‪‬ﻌﻬ‪‬ﺎ ‪‬‬
‫ﺤ ‪‬ﻢ‪ .‬ﹶﻓ ﹶﻔ ‪‬ﻌﻠﹸﻮﺍ ‪‬ﺣﺘ‪‬ﻰ ﺟ‪‬ﺎ َﺀ ِ‬ ‫ﹶﻓﹶﺄ ‪‬ﺣﻤ‪‬ﻮ ‪‬ﻩ ﻓِﻴﻬ‪‬ﺎ‪ .‬ﹶﺃ ‪‬ﻭ ﻗِﻴ ﹶﻞ ﹶﻟ ‪‬ﻪ ﺍ ﹾﻗ‪‬ﺘ ِ‬
‫ﺤ ‪‬ﻖ «‪.‬‬
‫ﻚ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬‬
‫ﺻِﺒﺮِﻯ ﹶﻓِﺈ‪‬ﻧ ِ‬
‫ﻼ ‪‬ﻡ ‪‬ﻳﺎ ﹸﺃ ‪‬ﻣ ِﻪ ﺍ ‪‬‬
‫ﹶﻟﻬ‪‬ﺎ ﺍﹾﻟ ‪‬ﻐ ﹶ‬
‫ﺇﻥ ﻗﺼﺔ ﺃﺻﺤﺎﺏ ﺍﻷﺧﺪﻭﺩ ‪ -‬ﻛﻤﺎ ﻭﺭﺩﺕ ﰲ ﺳﻮﺭﺓ ﺍﻟﱪﻭﺝ ‪ -‬ﺣﻘﻴﻘﺔ ﺑﺄﻥ ﻳﺘﺄﻣﻠﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﺪﺍﻋﻮﻥ ﺇﱃ‬
‫ﺍﷲ ﰲ ﻛﻞ ﺃﺭﺽ ﻭﰲ ﻛﻞ ﺟﻴﻞ ‪ .‬ﻓﺎﻟﻘﺮﺁﻥ ﺑﺈﻳﺮﺍﺩﻫﺎ ﰲ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﻣﻊ ﻣﻘﺪﻣﺘﻬﺎ ﻭﺍﻟﺘﻌﻘﻴﺒﺎﺕ ﻋﻠﻴﻬـﺎ ‪،‬‬
‫ﻭﺍﻟﺘﻘﺮﻳﺮﺍﺕ ﻭﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﳌﺼﺎﺣﺒﺔ ﳍﺎ ‪..‬‬
‫ﻛﺎﻥ ﳜﻂ ‪‬ﺎ ﺧﻄﻮﻃﹰﺎ ﻋﻤﻴﻘﺔ ﰲ ﺗﺼﻮﺭ ﻃﺒﻴﻌﺔ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ‪ ،‬ﻭﺩﻭﺭ ﺍﻟﺒﺸﺮ ﻓﻴﻬﺎ ‪ ،‬ﻭﺍﺣﺘﻤﺎﻻ‪‬ﺎ ﺍﳌﺘﻮﻗﻌـﺔ‬
‫ﰲ ﳎﺎﳍﺎ ﺍﻟﻮﺍﺳﻊ ‪ -‬ﻭﻫﻮ ﺃﻭﺳﻊ ﺭﻗﻌﺔ ﻣﻦ ﺍﻷﺭﺽ ‪ ،‬ﻭﺃﺑﻌﺪ ﻣﺪﻯ ﻣﻦ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪ -‬ﻭﻛﺎﻥ ﻳﺮﺳﻢ ﻟﻠﻤﺆﻣﻨﲔ‬
‫ﻣﻌﺎﱂ ﺍﻟﻄﺮﻳﻖ ‪ ،‬ﻭﻳﻌ ‪‬ﺪ ﻧﻔﻮﺳﻬﻢ ﻟﺘﻠﻘﻲ ﺃﻱ ﻣﻦ ﻫﺬﻩ ﺍﻻﺣﺘﻤﺎﻻﺕ ﺍﻟﱵ ﳚﺮﻱ ‪‬ﺎ ﺍﻟﻘﺪﺭ ﺍﳌﺮﺳـﻮﻡ ‪ ،‬ﻭﻓـﻖ‬
‫ﺍﳊﻜﻤﺔ ﺍﳌﻜﻨﻮﻧﺔ ﰲ ﻏﻴﺐ ﺍﷲ ﺍﳌﺴﺘﻮﺭ ‪.‬‬
‫ﺇ‪‬ﺎ ﻗﺼﺔ ﻓﺌﺔ ﺁﻣﻨﺖ ﺑﺮ‪‬ﺎ ‪ ،‬ﻭﺍﺳﺘﻌﻠﻨﺖ ﺣﻘﻴﻘﺔ ﺇﳝﺎ‪‬ﺎ ‪ .‬ﰒ ﺗﻌﺮﺿﺖ ﻟﻠﻔﺘﻨﺔ ﻣﻦ ﺃﻋﺪﺍﺀ ﺟﺒـﺎﺭﻳﻦ ﺑﻄﺎﺷـﲔ‬
‫ﻣﺴﺘﻬﺘﺮﻳﻦ ﲝﻖ " ﺍﻹﻧﺴﺎﻥ " ﰲ ﺣﺮﻳﺔ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺎﳊﻖ ﻭﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻤﻴﺪ ‪ ،‬ﻭﺑﻜﺮﺍﻣﺔ ﺍﻹﻧﺴﺎﻥ ﻋﻨﺪ‬
‫ﺍﷲ ﻋﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻌﺒﺔ ﻳﺘﺴﻠﻰ ‪‬ﺎ ﺍﻟﻄﻐﺎﺓ ﺑﺂﻻﻡ ﺗﻌﺬﻳﺒﻬﺎ ‪ ،‬ﻭﻳﺘﻠﻬﻮﻥ ﲟﻨﻈﺮﻫﺎ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﺘﻌﺬﻳﺐ ﺑﺎﳊﺮﻳﻖ !‬
‫ﻭﻗﺪ ﺍﺭﺗﻔﻊ ﺍﻹﳝﺎﻥ ‪‬ﺬﻩ ﺍﻟﻘﻠﻮﺏ ﻋﻠﻰ ﺍﻟﻔﺘﻨﺔ ‪ ،‬ﻭﺍﻧﺘﺼﺮﺕ ﻓﻴﻬﺎ ﺍﻟﻌﻘﻴﺪﺓ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ‪ ،‬ﻓﻠﻢ ﺗﺮﺿـﺦ ﻟﺘﻬﺪﻳـﺪ‬
‫ﺍﳉﺒﺎﺭﻳﻦ ﺍﻟﻄﻐﺎﺓ ‪ ،‬ﻭﱂ ﺗﻔﱳ ﻋﻦ ﺩﻳﻨﻬﺎ ‪ ،‬ﻭﻫﻲ ﲢﺮﻕ ﺑﺎﻟﻨﺎﺭ ﺣﱴ ﲤﻮﺕ ‪.‬‬
‫ﻟﻘﺪ ﲢﺮﺭﺕ ﻫﺬﻩ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﻋﺒﻮﺩﻳﺘﻬﺎ ﻟﻠﺤﻴﺎﺓ ‪ ،‬ﻓﻠﻢ ﻳﺴﺘﺬﳍﺎ ﺣﺐ ﺍﻟﺒﻘﺎﺀ ﻭﻫﻲ ﺗﻌﺎﻳﻦ ﺍﳌﻮﺕ ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ‬
‫ﺍﻟﺒﺸﻌﺔ ‪ ،‬ﻭﺍﻧﻄﻠﻘﺖ ﻣﻦ ﻗﻴﻮﺩ ﺍﻷﺭﺽ ﻭﺟﻮﺍﺫ‪‬ﺎ ﲨﻴﻌﹰﺎ ‪ ،‬ﻭﺍﺭﺗﻔﻌﺖ ﻋﻠﻰ ﺫﻭﺍ‪‬ﺎ ﺑﺎﻧﺘﺼﺎﺭ ﺍﻟﻌﻘﻴﺪﺓ ﻋﻠﻰ ﺍﳊﻴﺎﺓ‬
‫ﻓﻴﻬﺎ ‪.‬‬

‫‪٢٥٦‬‬
 ‫‪٢٥٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﰲ ﻣﻘﺎﺑﻞ ﻫﺬﻩ ﺍﻟﻘﻠﻮﺏ ﺍﳌﺆﻣﻨﺔ ﺍﳋﻴ‪‬ﺮﺓ ﺍﻟﺮﻓﻴﻘﺔ ﺍﻟﻜﺮﳝﺔ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﺟﺒﻼﺕ ﺟﺎﺣﺪﺓ ﺷﺮﻳﺮﺓ ﳎﺮﻣﺔ ﻟﺌﻴﻤﺔ ‪.‬‬
‫ﻭﺟﻠﺲ ﺃﺻﺤﺎﺏ ﻫﺬﻩ ﺍﳉﺒﻼﺕ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ‪ .‬ﻳﺸﻬﺪﻭﻥ ﻛﻴﻒ ﻳﺘﻌﺬﺏ ﺍﳌﺆﻣﻨﻮﻥ ﻭﻳﺘﺄﳌﻮﻥ ‪ .‬ﺟﻠﺴﻮﺍ ﻳﺘﻠﻬﻮﻥ‬
‫ﲟﻨﻈﺮ ﺍﳊﻴﺎﺓ ﺗﺄﻛﻠﻬﺎ ﺍﻟﻨﺎﺭ ‪ ،‬ﻭﺍﻷﻧﺎﺳﻲ ﺍﻟﻜﺮﺍﻡ ﻳﺘﺤﻮﻟﻮﻥ ﻭﻗﻮﺩﹰﺍ ﻭﺗﺮﺍﺑﹰﺎ ‪ .‬ﻭﻛﻠﻤﺎ ﺃﻟﻘﻲ ﻓﱴ ﺃﻭ ﻓﺘﺎﺓ ‪ ،‬ﺻﺒﻴﺔ ﺃﻭ‬
‫ﻋﺠﻮﺯ ‪ ،‬ﻃﻔﻞ ﺃﻭ ﺷﻴﺦ ‪ ،‬ﻣـﻦ ﺍﳌﺆﻣﻨﲔ ﺍﳋﲑﻳﻦ ﺍﻟﻜﺮﺍﻡ ﰲ ﺍﻟﻨﺎﺭ ‪ ،‬ﺍﺭﺗﻔﻌﺖ ﺍﻟﻨﺸﻮﺓ ﺍﳋﺴﻴﺴﺔ ﰲ ﻧﻔـﻮﺱ‬
‫ﺍﻟﻄﻐﺎﺓ ‪ ،‬ﻭﻋﺮﺑﺪ ﺍﻟﺴﻌﺎﺭ ﺍ‪‬ﻨﻮﻥ ﺑﺎﻟﺪﻣﺎﺀ ﻭﺍﻷﺷﻼﺀ !‬
‫ﻫﺬﺍ ﻫﻮ ﺍﳊﺎﺩﺙ ﺍﻟﺒﺸﻊ ﺍﻟﺬﻱ ﺍﻧﺘﻜﺴﺖ ﻓﻴﻪ ﺟﺒﻼﺕ ﺍﻟﻄﻐﺎﺓ ﻭﺍﺭﺗﻜﺴﺖ ﰲ ﻫﺬﻩ ﺍﳊﻤﺄﺓ ‪ ،‬ﻓﺮﺍﺣـﺖ ﺗﻠﺘـﺬ‬
‫ﻣﺸﻬﺪ ﺍﻟﺘﻌﺬﻳﺐ ﺍﳌﺮﻭﻉ ﺍﻟﻌﻨﻴﻒ ‪ ،‬ﺬﻩ ﺍﳋﺴﺎﺳﺔ ﺍﻟﱵ ﱂ ﻳﺮﺗﻜﺲ ﻓﻴﻬﺎ ﻭﺣﺶ ﻗﻂ ‪ ،‬ﻓـﺎﻟﻮﺣﺶ ﻳﻔﺘـﺮﺱ‬
‫ﻟﻴﻘﺘﺎﺕ ‪ ،‬ﻻ ﻟﻴﻠﺘﺬ ﺁﻻﻡ ﺍﻟﻔﺮﻳﺴﺔ ﰲ ﻟﺆﻡ ﻭﺧﺴﺔ !‬
‫ﻭﻫﻮ ﺫﺍﺗﻪ ﺍﳊﺎﺩﺙ ﺍﻟﺬﻱ ﺍﺭﺗﻔﻌﺖ ﻓﻴﻪ ﺃﺭﻭﺍﺡ ﺍﳌﺆﻣﻨﲔ ﻭﲢﺮﺭﺕ ﻭﺍﻧﻄﻠﻘﺖ ﺇﱃ ﺫﻟﻚ ﺍﻷﻭﺝ ﺍﻟﺴﺎﻣﻲ ﺍﻟﺮﻓﻴﻊ ‪،‬‬
‫ﺍﻟﺬﻱ ﺗﺸﺮﻑ ﺑﻪ ﺍﻟﺒﺸﺮﻳﺔ ﰲ ﲨﻴﻊ ﺍﻷﺟﻴﺎﻝ ﻭﺍﻟﻌﺼﻮﺭ ‪.‬‬
‫ﰲ ﺣﺴﺎﺏ ﺍﻷﺭﺽ ﻳﺒﺪﻭ ﺃﻥ ﺍﻟﻄﻐﻴﺎﻥ ﻗﺪ ﺍﻧﺘﺼﺮ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ‪ .‬ﻭﺇﻥ ﻫﺬﺍ ﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ ﺑﻠﻎ ﺍﻟﺬﺭﻭﺓ ﺍﻟﻌﺎﻟﻴﺔ ‪،‬‬
‫ﰲ ﻧﻔﻮﺱ ﺍﻟﻔﺌﺔ ﺍﳋﲑﺓ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺜﺎﺑﺘﺔ ﺍﳌﺴﺘﻌﻠﻴﺔ ‪..‬‬
‫ﱂ ﻳﻜﻦ ﻟﻪ ﻭﺯﻥ ﻭﻻ ﺣﺴﺎﺏ ﰲ ﺍﳌﻌﺮﻛﺔ ﺍﻟﱵ ﺩﺍﺭﺕ ﺑﲔ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻄﻐﻴﺎﻥ !‬
‫ﻭﻻ ﺗﺬﻛﺮ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﻫﺬﺍ ﺍﳊﺎﺩﺙ ‪ ،‬ﻛﻤﺎ ﻻ ﺗﺬﻛﺮ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ‪ ،‬ﺃﻥ ﺍﷲ ﻗـﺪ ﺃﺧـﺬ‬
‫ﺃﻭﻟﺌﻚ ﺍﻟﻄﻐﺎﺓ ﰲ ﺍﻷﺭﺽ ﲜﺮﳝﺘﻬﻢ ﺍﻟﺒﺸﻌﺔ ‪ ،‬ﻛﻤﺎ ﺃﺧﺬ ﻗﻮﻡ ﻧﻮﺡ ﻭﻗﻮﻡ ﻫﻮﺩ ﻭﻗﻮﻡ ﺻﺎﱀ ﻭﻗـﻮﻡ ﺷـﻌﻴﺐ‬
‫ﻭﻗﻮﻡ ﻟﻮﻁ ‪ .‬ﺃﻭ ﻛﻤﺎ ﺃﺧﺬ ﻓﺮﻋﻮﻥ ﻭﺟﻨﻮﺩﻩ ﺃﺧﺬ ﻋﺰﻳﺰ ﻣﻘﺘﺪﺭ ‪.‬‬
‫ﻓﻔﻲ ﺣﺴﺎﺏ ﺍﻷﺭﺽ ﺗﺒﺪﻭ ﻫﺬﻩ ﺍﳋﺎﲤﺔ ﺍﺳﻴﻔﺔ ﺃﻟﻴﻤﺔ !‬
‫ﺃﻓﻬﻜﺬﺍ ﻳﻨﺘﻬﻲ ﺍﻷﻣﺮ ‪ ،‬ﻭﺗﺬﻫﺐ ﺍﻟﻔﺌﺔ ﺍﳌﺆﻣﻨﺔ ﺍﻟﱵ ﺍﺭﺗﻔﻌﺖ ﺇﱃ ﺫﺭﻭﺓ ﺍﻹﳝﺎﻥ ؟ ﺗﺬﻫﺐ ﻣﻊ ﺁﻻﻣﻬﺎ ﺍﻟﻔﺎﺟﻌـﺔ‬
‫ﰲ ﺍﻷﺧﺪﻭﺩ ؟ ﺑﻴﻨﻤﺎ ﺗﺬﻫﺐ ﺍﻟﻔﺌﺔ ﺍﻟﺒﺎﻏﻴﺔ ‪ ،‬ﺍﻟﱵ ﺍﺭﺗﻜﺴﺖ ﺇﱃ ﻫﺬﻩ ﺍﳊﻤﺄﺓ ‪ ،‬ﻧﺎﺟﻴﺔ ؟‬
‫ﺣﺴﺎﺏ ﺍﻷﺭﺽ ﳛﻴﻚ ﰲ ﺍﻟﺼﺪﺭ ﺷﻲﺀ ﺃﻣﺎﻡ ﻫﺬﻩ ﺍﳋﺎﲤﺔ ﺍﻷﺳﻴﻔﺔ !‬
‫ﻭﻟﻜﻦ ﺍﻟﻘﺮﺁﻥ ﻳﻌﻠﱢﻢ ﺍﳌﺆﻣﻨﲔ ﺷﻴﺌﹰﺎ ﺁﺧﺮ ‪ ،‬ﻭﻳﻜﺸﻒ ﳍﻢ ﻋﻦ ﺣﻘﻴﻘﺔ ﺃﺧﺮﻯ ‪ ،‬ﻭﻳﺒﺼﺮﻫﻢ ﺑﻄﺒﻴﻌﺔ ﺍﻟﻘﻴﻢ ﺍﻟـﱵ‬
‫ﻳﺰﻧﻮﻥ ‪‬ﺎ ‪ ،‬ﻭﲟﺠﺎﻝ ﺍﳌﻌﺮﻛﺔ ﺍﻟﱵ ﳜﻮﺿﻮ‪‬ﺎ ‪.‬‬
‫ﺇﻥ ﺍﳊﻴﺎﺓ ﻭﺳﺎﺋﺮ ﻣﺎ ﻳﻼﺑﺴﻬﺎ ﻣﻦ ﻟﺬﺍﺋﺬ ﻭﺁﻻﻡ ‪ ،‬ﻭﻣﻦ ﻣﺘﺎﻉ ﻭﺣﺮﻣﺎﻥ ‪..‬‬
‫ﻟﻴﺴﺖ ﻫﻲ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻜﱪﻯ ﰲ ﺍﳌﻴﺰﺍﻥ ‪ ..‬ﻭﻟﻴﺴﺖ ﻫﻲ ﺍﻟﺴﻠﻌﺔ ﺍﻟﱵ ﺗﻘﺮﺭ ﺣﺴﺎﺏ ﺍﻟﺮﺑﺢ ﻭﺍﳋﺴﺎﺭﺓ ‪ .‬ﻭﺍﻟﻨﺼﺮ‬
‫ﻟﻴﺲ ﻣﻘﺼﻮﺭﹰﺍ ﻋﻠﻰ ﺍﻟﻐﻠﺒﺔ ﺍﻟﻈﺎﻫﺮﺓ ‪ .‬ﻓﻬﺬﻩ ﺻﻮﺭﺓ ﻭﺍﺣﺪﺓ ﻣﻦ ﺻﻮﺭ ﺍﻟﻨﺼﺮ ﺍﻟﻜﺜﲑﺓ ‪.‬‬
‫ﺇﻥ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻜﱪﻯ ﰲ ﻣﻴﺰﺍﻥ ﺍﷲ ﻫﻲ ﻗﻴﻤﺔ ﺍﻟﻌﻘﻴﺪﺓ ‪ ،‬ﻭﺇﻥ ﺍﻟﺴﻠﻌﺔ ﺍﻟﺮﺍﺋﺠﺔ ﰲ ﺳﻮﻕ ﺍﷲ ﻫﻲ ﺳﻠﻌﺔ ﺍﻹﳝﺎﻥ ‪.‬‬
‫ﻭﺇﻥ ﺍﻟﻨﺼﺮ ﰲ ﺃﺭﻓﻊ ﺻﻮﺭﻩ ﻫﻮ ﺍﻧﺘﺼﺎﺭ ﺍﻟﺮﻭﺡ ﻋﻠﻰ ﺍﳌﺎﺩﺓ ‪ ،‬ﻭﺍﻧﺘﺼﺎﺭ ﺍﻟﻌﻘﻴﺪﺓ ﻋﻠﻰ ﺍﻷﱂ ‪ ،‬ﻭﺍﻧﺘﺼﺎﺭ ﺍﻹﳝﺎﻥ‬
‫ﻋﻠﻰ ﺍﻟﻔﺘﻨﺔ ‪ ..‬ﻭﰲ ﻫﺬﺍ ﺍﳊﺎﺩﺙ ﺍﻧﺘﺼﺮﺕ ﺃﺭﻭﺍﺡ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻰ ﺍﳋﻮﻑ ﻭﺍﻷﱂ ‪ ،‬ﻭﺍﻧﺘﺼﺮﺕ ﻋﻠﻰ ﺟﻮﺍﺫﺏ‬
‫ﺍﻷﺭﺽ ﻭﺍﳊﻴﺎﺓ ‪ ،‬ﻭﺍﻧﺘﺼﺮﺕ ﻋﻠﻰ ﺍﻟﻔﺘﻨﺔ ﺍﻧﺘﺼﺎﺭﹰﺍ ﻳﺸﺮﻑ ﺍﳉﻨﺲ ﺍﻟﺒﺸﺮﻱ ﻛﻠﻪ ﰲ ﲨﻴﻊ ﺍﻷﻋﺼﺎﺭ ‪..‬‬

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 ‫‪٢٥٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻻﻧﺘﺼﺎﺭ ‪..‬‬

‫ﺇﻥ ﺍﻟﻨﺎﺱ ﲨﻴﻌﹰﺎ ﳝﻮﺗﻮﻥ ‪ ،‬ﻭﲣﺘﻠﻒ ﺍﻷﺳﺒﺎﺏ ‪ .‬ﻭﻟﻜﻦ ﺍﻟﻨﺎﺱ ﲨﻴﻌﹰﺎ ﻻ ﻳﻨﺘـﺼﺮﻭﻥ ﻫـﺬﺍ ﺍﻻﻧﺘـﺼﺎﺭ ‪ ،‬ﻭﻻ‬
‫ﻳﺮﺗﻔﻌﻮﻥ ﻫﺬﺍ ﺍﻻﺭﺗﻔﺎﻉ ‪ ،‬ﻭﻻ ﻳﺘﺤﺮﺭﻭﻥ ﻫﺬﺍ ﺍﻟﺘﺤﺮﺭ ‪ ،‬ﻭﻻ ﻳﻨﻄﻠﻘﻮﻥ ﻫﺬﺍ ﺍﻻﻧﻄﻼﻕ ﺇﱃ ﻫﺬﻩ ﺍﻵﻓﺎﻕ ‪..‬‬
‫ﺇﳕﺎ ﻫﻮ ﺍﺧﺘﻴﺎﺭ ﺍﷲ ﻭﺗﻜﺮﳝﻪ ﻟﻔﺌﺔ ﻛﺮﳝﺔ ﻣﻦ ﻋﺒﺎﺩﻩ ﻟﺘﺸﺎﺭﻙ ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﻮﺕ ‪ ،‬ﻭﺗﻨﻔﺮﺩ ﺩﻭﻥ ﺍﻟﻨﺎﺱ ﰲ ﺍ‪‬ﺪ ‪،‬‬
‫ﺍ‪‬ﺪ ﰲ ﺍﳌﻸ ﺍﻷﻋﻠﻰ ‪ ،‬ﻭﰲ ﺩﻧﻴﺎ ﺍﻟﻨﺎﺱ ﺃﻳﻀﹰﺎ ‪ .‬ﺇﺫﺍ ﳓﻦ ﻭﺿﻌﻨﺎ ﰲ ﺍﳊﺴﺎﺏ ﻧﻈﺮﺓ ﺍﻷﺟﻴﺎﻝ ﺑﻌﺪ ﺍﻷﺟﻴﺎﻝ !‬
‫ﻟﻘﺪ ﻛﺎﻥ ﰲ ﺍﺳﺘﻄﺎﻋﺔ ﺍﳌﺆﻣﻨﲔ ﺃﻥ ﻳﻨﺠﻮﺍ ﲝﻴﺎ‪‬ﻢ ﰲ ﻣﻘﺎﺑﻞ ﺍﳍﺰﳝﺔ ﻹﳝﺎ‪‬ﻢ ‪ .‬ﻭﻟﻜﻦ ﻛﻢ ﻛﺎﻧﻮﺍ ﳜﺴﺮﻭﻥ ﻫﻢ‬
‫ﺃﻧﻔﺴﻬﻢ ؟ ﻭﻛﻢ ﻛﺎﻧﺖ ﺍﻟﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ﲣﺴﺮ ؟ ﻛﻢ ﻛﺎﻧﻮﺍ ﳜﺴﺮﻭﻥ ﻭﻫﻢ ﻳﻘﺘﻠﻮﻥ ﻫﺬﺍ ﺍﳌﻌﲎ ﺍﻟﻜﺒﲑ ‪ ،‬ﻣﻌﲎ‬
‫ﺯﻫﺎﺩﺓ ﺍﳊﻴﺎﺓ ﺑﻼ ﻋﻘﻴﺪﺓ ‪ ،‬ﻭﺑﺸﺎﻋﺘﻬﺎ ﺑﻼ ﺣﺮﻳﺔ ‪ ،‬ﻭﺍﳓﻄﺎﻃﻬﺎ ﺣﲔ ﻳﺴﻴﻄﺮ ﺍﻟﻄﻐـﺎﺓ ﻋﻠـﻰ ﺍﻷﺭﻭﺍﺡ ﺑﻌـﺪ‬
‫ﺳﻴﻄﺮ‪‬ﻢ ﻋﻠﻰ ﺍﻷﺟﺴﺎﺩ ؟‬
‫ﺇﻧﻪ ﻣﻌﲎ ﻛﺮﱘ ﺟﺪﹰﺍ ‪ ،‬ﻭﻣﻌﲎ ﻛﺒﲑ ﺟﺪﹰﺍ ‪ ،‬ﻫﺬﺍ ﺍﻟﺬﻱ ﺭﲝﻮﻩ ﻭﻫﻢ ﺑﻌﺪ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﺭﲝﻮﻩ ﻭﻫـﻢ ﳚـﺪﻭﻥ‬
‫ﻣﺲ ﺍﻟﻨﺎﺭ ‪ ،‬ﻓﺘﺤﺮﻕ ﺃﺟﺴﺎﺩﻫﻢ ﺍﻟﻔﺎﻧﻴﺔ ‪ ،‬ﻭﻳﻨﺘﺼﺮ ﻫﺬﺍ ﺍﳌﻌﲎ ﺍﻟﻜﺮﱘ ﺍﻟﺬﻱ ﺗﺰﻛﻴﻪ ﺍﻟﻨﺎﺭ !‬
‫ﰒ ﺇﻥ ﳎﺎﻝ ﺍﳌﻌﺮﻛﺔ ﻟﻴﺲ ﻫﻮ ﺍﻷﺭﺽ ﻭﺣﺪﻫﺎ ‪ ،‬ﻭﻟﻴﺲ ﻫﻮ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺣﺪﻫﺎ ‪ .‬ﻭﺷﻬﻮﺩ ﺍﳌﻌﺮﻛﺔ ﻟﻴـﺴﻮﺍ‬
‫ﻫﻢ ﺍﻟﻨﺎﺱ ﰲ ﺟﻴﻞ ﻣﻦ ﺍﻷﺟﻴﺎﻝ ‪ .‬ﺇﻥ ﺍﳌﻸ ﺍﻷﻋﻠﻰ ﻳﺸﺎﺭﻙ ﰲ ﺃﺣﺪﺍﺙ ﺍﻷﺭﺽ ﻭﻳﺸﻬﺪﻫﺎ ﻭﻳﺸﻬﺪ ﻋﻠﻴﻬـﺎ ‪،‬‬
‫ﻭﻳﺰ‪‬ﺎ ﲟﻴﺰﺍﻥ ﻏﲑ ﻣﻴﺰﺍﻥ ﺍﻷﺭﺽ ﰲ ﺟﻴﻞ ﻣﻦ ﺃﺟﻴﺎﳍﺎ ‪ ،‬ﻭﻏﲑ ﻣﻴﺰﺍﻥ ﺍﻷﺭﺽ ﰲ ﺃﺟﻴﺎﳍﺎ ﲨﻴﻌـﹰﺎ ‪ .‬ﻭﺍﳌـﻸ‬
‫ﺍﻷﻋﻠﻰ ﻳﻀﻢ ﻣﻦ ﺍﻷﺭﻭﺍﺡ ﺍﻟﻜﺮﳝﺔ ﺃﺿﻌﺎﻑ ﺃﺿﻌﺎﻑ ﻣﺎ ﺗﻀﻢ ﺍﻷﺭﺽ ﻣﻦ ﺍﻟﻨﺎﺱ ‪ ..‬ﻭﻣﺎ ﻣﻦ ﺷﻚ ﺃﻥ ﺛﻨـﺎﺀ‬
‫ﺍﳌﻸ ﺍﻷﻋﻠﻰ ﻭﺗﻜﺮﳝﻪ ﺃﻛﱪ ﻭﺃﺭﺟﺢ ﰲ ﺃﻱ ﻣﻴﺰﺍﻥ ﻣﻦ ﺭﺃﻱ ﺃﻫﻞ ﺍﻷﺭﺽ ﻭﺗﻘﺪﻳﺮﻫﻢ ﻋﻠﻰ ﺍﻹﻃﻼﻕ !‬
‫ﻭﺑﻌﺪ ﺫﻟﻚ ﻛﻠﻪ ﻫﻨﺎﻙ ﺍﻵﺧﺮﺓ ‪ .‬ﻭﻫﻲ ﺍ‪‬ﺎﻝ ﺍﻷﺻﻴﻞ ﺍﻟﺬﻱ ﻳﻠﺤﻖ ﺑﻪ ﳎﺎﻝ ﺍﻷﺭﺽ ‪ ،‬ﻭﻻ ﻳﻨﻔﺼﻞ ﻋﻨﻪ ‪ ،‬ﻻ‬
‫ﰲ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻮﺍﻗﻌﺔ ‪ ،‬ﻭﻻ ﰲ ﺣﺲ ﺍﳌﺆﻣﻦ ‪‬ﺬﻩ ﺍﳊﻘﻴﻘﺔ ‪.‬‬
‫ﻓﺎﳌﻌﺮﻛﺔ ﺇﺫﻥ ﱂ ﺗﻨﺘﻪ ‪ ،‬ﻭﺧﺎﲤﺘﻬﺎ ﺍﳊﻘﻴﻘﻴﺔ ﱂ ﲡﻲﺀ ﺑﻌﺪ ‪ ،‬ﻭﺍﳊﻜﻢ ﻋﻠﻴﻬﺎ ﺑﺎﳉﺰﺀ ﺍﻟﺬﻱ ﻋﺮﺽ ﻣﻨـﻬﺎ ﻋﻠـﻰ‬
‫ﺍﻷﺭﺽ ﺣﻜﻢ ﻏﲑ ﺻﺤﻴﺢ ‪ ،‬ﻷﻧﻪ ﺣﻜﻢ ﻋﻠﻰ ﺍﻟﺸﻄﺮ ﺍﻟﺼﻐﲑ ﻣﻨﻬﺎ ﻭﺍﻟﺸﻄﺮ ﺍﻟﺰﻫﻴﺪ ‪.‬‬
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‫ﺍﻟﻨﻈﺮﺓ ﺍﻷﻭﱃ ﻫﻲ ﺍﻟﻨﻈﺮﺓ ﺍﻟﻘﺼﲑﺓ ﺍﳌﺪﻯ ﺍﻟﻀﻴﻘﺔ ﺍ‪‬ﺎﻝ ﺍﻟﱵ ﺗﻌ ‪‬ﻦ ﻟﻺﻧﺴﺎﻥ ﺍﻟﻌﺠـﻮﻝ ‪ .‬ﻭﺍﻟﻨﻈـﺮﺓ ﺍﻟﺜﺎﻧﻴـﺔ‬
‫ﺍﻟﺸﺎﻣﻠﺔ ﺍﻟﺒﻌﻴﺪﺓ ﺍﳌﺪﻯ ﻫﻲ ﺍﻟﱵ ﻳﺮﻭﺽ ﺍﻟﻘﺮﺁﻥ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻴﻬﺎ ‪ ،‬ﻷ‪‬ﺎ ﲤﺜﻞ ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﻟﺘﺼﻮﺭ‬
‫ﺍﻹﳝﺎﱐ ﺍﻟﺼﺤﻴﺢ ‪.‬‬
‫ﻭﻣﻦ ﰒ ﻭﻋﺪ ﺍﷲ ﻟﻠﻤﺆﻣﻨﲔ ﺟﺰﺍﺀ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻄﺎﻋﺔ ‪ ،‬ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻻﺑﺘﻼﺀ ‪ ،‬ﻭﺍﻻﻧﺘﺼﺎﺭ ﻋﻠـﻰ ﻓـﱳ‬
‫ﺍﳊﻴﺎﺓ ‪ ..‬ﻫﻮ ﻃﻤﺄﻧﻴﻨﺔ ﺍﻟﻘﻠﺐ ‪ } :‬ﺍﻟﱠﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻭ‪‬ﺗ ﹾﻄ ‪‬ﻤِﺌ ‪‬ﻦ ﹸﻗﻠﹸﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ِﺑ ِﺬ ﹾﻛ ِﺮ ﺍﻟﱠﻠ ِﻪ ﺃﹶﻻ ِﺑ ِﺬﻛﹾـ ِﺮ ﺍﻟﻠﱠـ ِﻪ ‪‬ﺗ ﹾﻄ ‪‬ﻤﺌِــ ‪‬ﻦ‬
‫ﺏ { ‪ ] ...‬ﺍﻟﺮﻋﺪ ‪. [ ٢٨ :‬‬
‫ﺍﹾﻟ ﹸﻘﻠﹸﻮ ‪‬‬
‫ﺠ ‪‬ﻌ ﹸﻞ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ‪‬ﻦ ‪‬ﻭ ‪‬ﺩﹰﺍ { ]‬
‫ﺕ ‪‬ﺳ‪‬ﻴ ‪‬‬
‫ﻭﻫﻮ ﺍﻟﺮﺿﻮﺍﻥ ﻭﺍﻟﻮﺩ ﻣﻦ ﺍﻟﺮﲪﻦ ‪ِ } :‬ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻭ ‪‬ﻋ ِﻤﻠﹸﻮﺍ ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ِ‬
‫ﻣﺮﱘ ‪. [ ٩٦ :‬‬

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 ‫‪٢٥٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻫﻮ ﺍﻟﺬﻛﺮ ﰲ ﺍﳌﻸ ﺍﻷﻋﻠﻰ ‪:‬‬

‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺇﺫﺍ ﻣﺎﺕ ﻭﻟﺪ ﺍﻟﻌﺒﺪ ﻗﺎﻝ ﺍﷲ ﳌﻼﺋﻜﺘﻪ ‪ :‬ﻗﺒﻀﺘﻢ ﻭﻟﺪ ﻋﺒـﺪﻱ ؟‬
‫ﻓﻴﻘﻮﻟﻮﻥ ‪ :‬ﻧﻌﻢ ‪ .‬ﻓﻴﻘﻮﻝ ‪ :‬ﻗﺒﻀﺘﻢ ﲦﺮﺓ ﻓﺆﺍﺩﻩ ؟ ﻓﻴﻘﻮﻟﻮﻥ ‪ :‬ﻧﻌﻢ ‪ .‬ﻓﻴﻘﻮﻝ ‪ :‬ﻣﺎﺫﺍ ﻗﺎﻝ ﻋﺒﺪﻱ ؟ ﻓﻴﻘﻮﻟـﻮﻥ ‪:‬‬
‫ﲪﺪﻙ ﻭﺍﺳﺘﺮﺟﻊ ‪ .‬ﻓﻴﻘﻮﻝ ‪ :‬ﺍﺑﻨﻮﺍ ﻟﻌﺒﺪﻱ ﺑﻴﺘﹰﺎ ﰲ ﺍﳉﻨﺔ ﻭﲰ‪‬ﻮﻩ ﺑﻴﺖ ﺍﳊﻤﺪ " ‪ ] ...‬ﺃﺧﺮﺟﻪ ﺍﻟﺘﺮﻣﺬﻱ [ ‪.‬‬
‫ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﻳﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ‪ :‬ﺃﻧﺎ ﻋﻨﺪ ﻇﻦ ﻋﺒﺪﻱ ﰊ ‪ ،‬ﻭﺃﻧﺎ ﻣﻌﻪ ﺣﲔ ﻳﺬﻛﺮﱐ ‪ ،‬ﻓﺈﺫﺍ‬
‫ﺫﻛﺮﱐ ﰲ ﻧﻔﺴﻪ ﺫﻛﺮﺗﻪ ﰲ ﻧﻔﺴﻲ ‪ ،‬ﻭﺇﻥ ﺫﻛﺮﱐ ﰲ ﻣﻸ ﺫﻛﺮﺗﻪ ﰲ ﻣﻸ ﺧﲑ ﻣﻨﻪ ‪ .‬ﻓﺈﻥ ﺍﻗﺘﺮﺏ ﺇﱄ ﺷـﱪﹰﺍ‬
‫ﱄ ﺫﺭﻋﹰﺎ ﺍﻗﺘﺮﺑﺖ ﻣﻨﻪ ﺑﺎﻋﹰﺎ ‪ ،‬ﻭﺇﻥ ﺃﺗﺎﱐ ﻣﺸﻴﹰﺎ ﳝﺸﻲ ﺃﺗﻴﺘﻪ ﻫﺮﻭﻟـﺔ " ‪] .‬‬ ‫ﺍﻗﺘﺮﺑﺖ ﺇﻟﻴﻪ ﺫﺭﺍﻋﹰﺎ ‪ ،‬ﻭﺇﻥ ﺍﻗﺘﺮﺏ ﺇ ﹼ‬
‫ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ [ ‪.‬‬
‫ﺴ‪‬ﺒﺤ‪‬ﻮ ﹶﻥ‬
‫ﺵ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﻮﻟﹶـ ‪‬ﻪ ﻳ‪‬ـ ‪‬‬
‫ﺤ ِﻤﻠﹸﻮ ﹶﻥ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫ﻭﻫﻮ ﺍﺷﺘﻐﺎﻝ ﺍﳌﻸ ﺍﻷﻋﻠﻰ ﺑﺄﻣﺮ ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﻷﺭﺽ ‪ } :‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺖ ﹸﻛ ﱠﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹰﺔ ‪‬ﻭ ِﻋﻠﹾﻤﹰﺎ ﻓﹶـﺎ ﹾﻏ ِﻔ ‪‬ﺮ ِﻟﻠﱠـﺬِﻳ ‪‬ﻦ‬ ‫ﺴ‪‬ﺘ ‪‬ﻐ ِﻔﺮ‪‬ﻭ ﹶﻥ ِﻟﱠﻠﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭ ِﺳ ‪‬ﻌ ‪‬‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ِﺑ ِﻪ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ِﺑ ‪‬‬
‫ﺠﺤِﻴ ِﻢ { ] ﻏﺎﻓﺮ ‪[ ٧ :‬‬ ‫ﺏ ﺍﹾﻟ ‪‬‬ ‫ﻚ ‪‬ﻭِﻗ ِﻬ ‪‬ﻢ ‪‬ﻋﺬﹶﺍ ‪‬‬ ‫ﺗ‪‬ﺎﺑ‪‬ﻮﺍ ﻭ‪‬ﺍ‪‬ﺗ‪‬ﺒﻌ‪‬ﻮﺍ ‪‬ﺳﺒِﻴﹶﻠ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬ﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹸﻗِﺘﻠﹸﻮﺍ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍﺗﹰﺎ ‪‬ﺑ ﹾﻞ ﹶﺃ ‪‬ﺣﻴ‪‬ﺎ ٌﺀ ِﻋ‪‬ﻨ ‪‬ﺪ‬ ‫ﺤ‪‬‬ ‫ﻭﻫﻮ ﺍﳊﻴﺎﺓ ﻋﻨﺪ ﺍﷲ ﻟﻠﺸﻬﺪﺍﺀ ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭ‪‬ﻻ ‪‬ﺗ ‪‬‬
‫ﺤﻘﹸﻮﺍ ِﺑ ِﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﺧ ﹾﻠ ِﻔﻬِـ ‪‬ﻢ ﹶﺃﻟﱠـﺎ‬ ‫ﺸﺮ‪‬ﻭ ﹶﻥ ﺑِﺎﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﻠ ‪‬‬
‫ﺴ‪‬ﺘ‪‬ﺒ ِ‬
‫ﻀِﻠ ِﻪ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﲔ ِﺑﻤ‪‬ﺎ ﺁﺗ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﺍﻟﱠﻠ ‪‬ﻪ ِﻣ ‪‬ﻦ ﻓﹶ ‪‬‬ ‫‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮ ‪‬ﺯﻗﹸﻮ ﹶﻥ ‪ ،‬ﹶﻓ ِﺮ ِﺣ ‪‬‬
‫ﲔ{]‬‫ﻀ ٍﻞ ‪‬ﻭﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﻻ ‪‬ﻳﻀِﻴ ‪‬ﻊ ﹶﺃ ‪‬ﺟ ‪‬ﺮ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺸﺮ‪‬ﻭ ﹶﻥ ِﺑِﻨ ‪‬ﻌ ‪‬ﻤ ٍﺔ ِﻣ ‪‬ﻦ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭﹶﻓ ‪‬‬
‫ﺴ‪‬ﺘ‪‬ﺒ ِ‬
‫ﺤ ‪‬ﺰﻧ‪‬ﻮ ﹶﻥ ‪ ،‬ﻳ ‪‬‬
‫ﻑ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﻭ‪‬ﻻ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫‪‬ﺧ ‪‬ﻮ ‪‬‬
‫ﺁﻝ ﻋﻤﺮﺍﻥ ‪. [ ١٧١ - ١٦٩ :‬‬
‫ﻛﻤﺎ ﻛﺎﻥ ﻭﻋﺪﻩ ﺍﳌﺘﻜﺮﺭ ﺑﺄﺧﺬ ﺍﳌﻜﺬﺑﲔ ﻭﺍﻟﻄﻐﺎﺓ ﻭﺍ‪‬ﺮﻣﲔ ﰲ ﺍﻵﺧﺮﺓ ﻭﺍﻹﻣﻼﺀ ﳍﻢ ﰲ ﺍﻷﺭﺽ ﻭﺍﻹﻣﻬـﺎﻝ‬
‫ﺇﱃ ﺣﲔ ‪ ..‬ﻭﺇﻥ ﻛﺎﻥ ﺃﺣﻴﺎﻧﹰﺎ ﻗﺪ ﺃﺧﺬ ﺑﻌﻀﻬﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ‪ ..‬ﻭﻟﻜﻦ ﺍﻟﺘﺮﻛﻴﺰ ﻛﻠﻪ ﻋﻠﻰ ﺍﻵﺧـﺮﺓ ﰲ ﺍﳉـﺰﺀ‬
‫ﺲ ﺍﹾﻟ ِﻤﻬ‪‬ـﺎ ‪‬ﺩ { ]‬‫ﻉ ﹶﻗﻠِﻴ ﹲﻞ ﹸﺛ ‪‬ﻢ ‪‬ﻣ ﹾﺄﻭ‪‬ﺍ ‪‬ﻫ ‪‬ﻢ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ‪‬ﻭِﺑﹾﺌ ‪‬‬ ‫ﺐ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻛﹶ ﹶﻔﺮ‪‬ﻭﺍ ﻓِﻲ ﺍﹾﻟﺒِﻼ ِﺩ ‪ ،‬ﻣﺘ‪‬ﺎ ‪‬‬ ‫ﻚ ‪‬ﺗ ﹶﻘﱡﻠ ‪‬‬
‫ﺍﻷﺧﲑ ‪ } :‬ﻻ ‪‬ﻳ ‪‬ﻐ ‪‬ﺮ‪‬ﻧ ‪‬‬
‫ﺁﻝ ﻋﻤﺮﺍﻥ ‪. [ ١٩٧ - ١٩٦ :‬‬
‫ﲔ‬
‫ﺺ ﻓِﻴـ ِﻪ ﺍﹾﻟﹶﺄﺑ‪‬ـﺼ‪‬ﺎ ‪‬ﺭ ‪ ،‬ﻣ ‪‬ﻬ ِﻄﻌِـ ‪‬‬ ‫ﺨ ‪‬‬ ‫ﺸ‪‬‬ ‫ﻼ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﻳﻌ‪ ‬ﻤ ﹸﻞ ﺍﻟﻈﱠﺎِﻟﻤ‪‬ﻮ ﹶﻥ ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﺆ ‪‬ﺧ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ِﻟ‪‬ﻴ ‪‬ﻮ ٍﻡ ‪‬ﺗ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻪ ﻏﹶﺎِﻓ ﹰ‬
‫ﺤ‪‬‬‫} ﻭ‪‬ﻻ ‪‬ﺗ ‪‬‬
‫‪‬ﻣ ﹾﻘِﻨﻌِﻲ ‪‬ﺭﺅ‪‬ﻭ ِﺳ ِﻬ ‪‬ﻢ ﻻ ‪‬ﻳ ‪‬ﺮﺗ‪ ‬ﺪ ِﺇﹶﻟ‪‬ﻴ ِﻬ ‪‬ﻢ ﹶﻃ ‪‬ﺮﹸﻓ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﹶﺃ ﹾﻓِﺌ ‪‬ﺪ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ ‪‬ﻫﻮ‪‬ﺍ ٌﺀ { ‪ ] ..‬ﺇﺑﺮﺍﻫﻴﻢ ‪. [ ٤٣ - ٤٢ :‬‬
‫ﺙ ﺳِـﺮ‪‬ﺍﻋﹰﺎ‬‫ﺨﺮ‪‬ﺟ‪‬ﻮ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄﺟ‪‬ـﺪ‪‬ﺍ ِ‬
‫} ﹶﻓ ﹶﺬ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳﺨ‪‬ﻮﺿ‪‬ﻮﺍ ‪‬ﻭ‪‬ﻳ ﹾﻠ ‪‬ﻌﺒ‪‬ﻮﺍ ‪‬ﺣﺘ‪‬ﻰ ﻳ‪‬ﻼﻗﹸﻮﺍ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣ ‪‬ﻬ ‪‬ﻢ ﺍﱠﻟﺬِﻱ ﻳ‪‬ﻮ ‪‬ﻋﺪ‪‬ﻭ ﹶﻥ ‪ ،‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﻳ ‪‬‬
‫ﻚ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ﺍﻟﱠـﺬِﻱ ﻛﹶـﺎﻧ‪‬ﻮﺍ ﻳ‪‬ﻮﻋ‪‬ـﺪ‪‬ﻭ ﹶﻥ { ]‬ ‫ﺐ ﻳ‪‬ﻮِﻓﻀ‪‬ﻮﻥﹶ ‪ ،‬ﺧ‪‬ﺎ ِﺷ ‪‬ﻌ ﹰﺔ ﹶﺃ‪‬ﺑﺼ‪‬ﺎ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ‪‬ﻫ ﹸﻘ ‪‬ﻬ ‪‬ﻢ ِﺫﱠﻟ ﹲﺔ ﹶﺫﻟِ ‪‬‬
‫ﺼ ٍ‬
‫ﹶﻛﹶﺄ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ِﺇﻟﹶﻰ ‪‬ﻧ ‪‬‬
‫ﺍﳌﻌﺎﺭﺝ ‪. [ ٤٤ - ٤٢ :‬‬
‫ﻭﻫﻜﺬﺍ ﺍﺗﺼﻠﺖ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﲝﻴﺎﺓ ﺍﳌﻸ ﺍﻷﻋﻠﻰ ‪ ،‬ﻭﺍﺗﺼﻠﺖ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻵﺧﺮﺓ ‪ ،‬ﻭﱂ ﺗﻌﺪ ﺍﻷﺭﺽ ﻭﺣﺪﻫﺎ ﻫـﻲ‬
‫ﳎﺎﻝ ﺍﳌﻌﺮﻛﺔ ﺑﲔ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ‪ ،‬ﻭﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ ‪ ،‬ﻭﺍﻹﳝﺎﻥ ﻭﺍﻟﻄﻐﻴﺎﻥ ‪ .‬ﻭﱂ ﺗﻌﺪ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻫﻲ ﺧﺎﲤـﺔ‬
‫ﺍﳌﻄﺎﻑ ‪ ،‬ﻭﻻ ﻣﻮﻋﺪ ﺍﻟﻔﺼﻞ ﰲ ﻫﺬﺍ ﺍﻟﺼﺮﺍﻉ ‪ ..‬ﻛﻤﺎ ﺃﻥ ﺍﳊﻴﺎﺓ ﻭﻛﻞ ﻣﺎ ﻳﺘﻌﻠﻖ ‪‬ﺎ ﻣﻦ ﻟﺬﺍﺋﺪ ﻭﺁﻻﻡ ﻭﻣﺘﺎﻉ‬
‫ﻭﺣﺮﻣﺎﻥ ‪ ،‬ﱂ ﺗﻌﺪ ﻫﻲ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﻠﻴﺎ ﰲ ﺍﳌﻴﺰﺍﻥ ‪.‬‬

‫‪٢٥٩‬‬
‫‪٢٦٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻧﻔﺴﺢ ﺍ‪‬ﺎﻝ ﰲ ﺍﳌﻜﺎﻥ ‪ ،‬ﻭﺍﻧﻔﺴﺢ ﺍ‪‬ﺎﻝ ﰲ ﺍﻟﺰﻣﺎﻥ ‪ ،‬ﻭﺍﻧﻔﺴﺢ ﺍ‪‬ﺎﻝ ﻓـﻲ ﺍﻟﻘﻴﻢ ﻭﺍﳌﻮﺍﺯﻳﻦ ‪ ،‬ﻭﺍﺗـﺴﻌﺖ‬
‫ﺁﻓﺎﻕ ﺍﻟﻨﻔﺲ ﺍﳌﺆﻣﻨﺔ ‪ ،‬ﻭﻛﱪﺕ ﺍﻫﺘﻤﺎﻣﺎ‪‬ﺎ ‪ ،‬ﻓﺼﻐﺮﺕ ﺍﻷﺭﺽ ﻭﻣﺎ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ‪‬ـﺎ ‪،‬‬
‫ﻭﻛﱪ ﺍﳌﺆﻣﻦ ﲟﻘﺪﺍﺭ ﻣﺎ ﺭﺃﻯ ﻭﻣﺎ ﻋﺮﻑ ﻣﻦ ﺍﻵﻓﺎﻕ ﻭﺍﳊﻴﻮﺍﺕ ‪ ،‬ﻭﻛﺎﻧﺖ ﻗﺼﺔ ﺃﺻﺤﺎﺏ ﺍﻷﺧﺪﻭﺩ ﰲ ﺍﻟﻘﻤﺔ‬
‫ﰲ ﺇﻧﺸﺎﺀ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﺍﻹﳝﺎﱐ ﺍﻟﻮﺍﺳﻊ ﺍﻟﺸﺎﻣﻞ ﺍﻟﻜﺒﲑ ﺍﻟﻜﺮﱘ ‪.‬‬
‫‪-------------‬‬
‫ﻫﻨﺎﻙ ﺇﺷﻌﺎﻉ ﺁﺧـﺮ ﺗﻄﻠﻘﻪ ﻗﺼﺔ ﺃﺻﺤﺎﺏ ﺍﻷﺧﺪﻭﺩ ﻭﺳﻮﺭﺓ ﺍﻟﱪﻭﺝ ﺣـﻮﻝ ﻃﺒﻴﻌـﺔ ﺍﻟـﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ‪،‬‬
‫ﻭﻣﻮﻗﻒ ﺍﻟﺪﺍﻋﻴﺔ ﺃﻣﺎﻡ ﻛﻞ ﺍﺣﺘﻤﺎﻝ ‪.‬‬
‫ﻟﻘﺪ ﺷﻬﺪ ﺗﺎﺭﻳﺦ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﳕﺎﺫﺝ ﻣﻨﻮﻋﺔ ﻣﻦ ‪‬ﺎﻳﺎﺕ ﰲ ﺍﻷﺭﺽ ﳐﺘﻠﻔﺔ ﻟﻠﺪﻋﻮﺍﺕ ‪..‬‬
‫ﺷﻬﺪ ﻣﺼﺎﺭﻉ ﻗﻮﻡ ﻧﻮﺡ ‪ ،‬ﻭﻗﻮﻡ ﻫﻮﺩ ‪ ،‬ﻭﻗﻮﻡ ﺷﻌﻴﺐ ‪ ،‬ﻭﻗﻮﻡ ﻟﻮﻁ ‪ ،‬ﻭﳒﺎﺓ ﺍﻟﻔﺌﺔ ﺍﳌﺆﻣﻨﺔ ﺍﻟﻘﻠﻴﻠﺔ ﺍﻟﻌـﺪﺩ ‪،‬‬
‫ﳎﺮﺩ ﺍﻟﻨﺠﺎﺓ ‪ .‬ﻭﱂ ﻳﺬﻛﺮ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻨﺎﺟﲔ ﺩﻭﺭﹰﺍ ﺑﻌﺪ ﺫﻟﻚ ﰲ ﺍﻷﺭﺽ ﻭﺍﳊﻴﺎﺓ ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻨﻤﺎﺫﺝ ﺗﻘﺮﺭ ﺃﻥ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﺮﻳﺪ ﺃﺣﻴﺎﻧﹰﺎ ﺃﻥ ﻳﻌﺠ‪‬ﻞ ﻟﻠﻤﻜﺬﺑﲔ ﺍﻟﻄﻐﺎﺓ ﺑﻘﺴﻂ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﰲ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﺃﻣﺎ ﺍﳉـﺰﺍﺀ ﺍﻷﻭﰱ‬
‫ﻓﻬﻮ ﻣﺮﺻﻮﺩ ﳍﻢ ﻫﻨﺎﻙ ‪.‬‬
‫ﻭﺷﻬﺪ ﺗﺎﺭﻳﺦ ﺍﻟﺪﻋﻮﺓ ﻣﺼﺮﻉ ﻓﺮﻋﻮﻥ ﻭﺟﻨﻮﺩﻩ ‪ ،‬ﻭﳒﺎﺓ ﻣﻮﺳﻰ ﻭﻗﻮﻣﻪ ‪ ،‬ﻣﻊ ﺍﻟﺘﻤﻜﲔ ﻟﻠﻘﻮﻡ ﰲ ﺍﻷﺭﺽ ﻓﺘﺮﺓ‬
‫ﻛﺎﻧﻮﺍ ﻓﻴﻬﺎ ﺃﺻﻠﺢ ﻣﺎ ﻛﺎﻧﻮﺍ ﰲ ﺗﺎﺭﳜﻬﻢ ‪ .‬ﻭﺇﻥ ﱂ ﻳﺮﺗﻘﻮﺍ ﻗﻂ ﺇﱃ ﺍﻻﺳﺘﻘﺎﻣﺔ ﺍﻟﻜﺎﻣﻠﺔ ‪ ،‬ﻭﺇﱃ ﺇﻗﺎﻣﺔ ﺩﻳـﻦ ﺍﷲ‬
‫ﻼ ‪ ..‬ﻭﻫﺬﺍ ﳕﻮﺫﺝ ﻏﲑ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻷﻭﱃ ‪.‬‬‫ﰲ ﺍﻷﺭﺽ ﻣﻨﻬﺠﹰﺎ ﻟﻠﺤﻴﺎﺓ ﺷﺎﻣ ﹰ‬
‫ﻭﺷﻬﺪ ﺗﺎﺭﻳﺦ ﺍﻟﺪﻋﻮﺓ ﻛﺬﻟﻚ ﻣﺼﺮﻉ ﺍﳌﺸﺮﻛﲔ ﺍﻟﺬﻳﻦ ﺍﺳﺘﻌﺼﻮﺍ ﻋﻠﻰ ﺍﳍﺪﻯ ﻭﺍﻹﳝﺎﻥ ﲟﺤﻤﺪ ‪ -‬ﺻﻠﻰ ﺍﷲ‬
‫ﻼ ‪ ،‬ﻣﻊ ﺍﻧﺘﺼﺎﺭ ﺍﻟﻌﻘﻴﺪﺓ ﰲ ﻧﻔﻮﺳﻬﻢ ﺍﻧﺘﺼﺎﺭﹰﺍ ﻋﺠﻴﺒـﹰﺎ ‪ .‬ﻭﰎ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻭﺍﻧﺘﺼﺎﺭ ﺍﳌﺆﻣﻨﲔ ﺍﻧﺘﺼﺎﺭﹰﺍ ﻛﺎﻣ ﹰ‬
‫ﻟﻠﻤﺮﺓ ﺍﻟﻮﺣﻴﺪﺓ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﺒﺸﺮﻳﺔ ﺃﻥ ﺃﻗﻴﻢ ﻣﻨﻬﺞ ﺍﷲ ﻣﻬﻴﻤﻨﹰﺎ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ﰲ ﺻﻮﺭﺓ ﱂ ﺗﻌﺮﻓﻬﺎ ﺍﻟﺒﺸﺮﻳﺔ ﻗﻂ ‪،‬‬
‫ﻣﻦ ﻗﺒﻞ ﻭﻻ ﻣﻦ ﺑﻌﺪ ‪.‬‬
‫ﻭﺷﻬﺪ ‪ -‬ﻛﻤﺎ ﺭﺃﻳﻨﺎ ‪ -‬ﳕﻮﺫﺝ ﺃﺻﺤﺎﺏ ﺍﻷﺧﺪﻭﺩ ‪..‬‬
‫ﻭﺷﻬﺪ ﳕﺎﺫﺝ ﺃﺧﺮﻯ ﺃﻗﻞ ﻇﻬﻮﺭﹰﺍ ﰲ ﺳﺠﻞ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﳝﺎﱐ ﰲ ﺍﻟﻘﺪﱘ ﻭﺍﳊﺪﻳﺚ ‪ .‬ﻭﻣﺎ ﻳﺰﺍﻝ ﻳﺸﻬﺪ ﳕـﺎﺫﺝ‬
‫ﺗﺘﺮﺍﻭﺡ ﺑﲔ ﻫﺬﻩ ﺍﻟﻨﻬﺎﻳﺎﺕ ﺍﻟﱵ ﺣﻔﻈﻬﺎ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﻘﺮﻭﻥ ‪.‬‬
‫ﻭﱂ ﻳﻜﻦ ﺑ ‪‬ﺪ ﻣﻦ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺬﻱ ﳝﺜﻠﻪ ﺣﺎﺩﺙ ﺍﻷﺧﺪﻭﺩ ‪ ،‬ﺇﱃ ﺟﺎﻧﺐ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻷﺧﺮﻯ ‪ .‬ﺍﻟﻘﺮﻳـﺐ ﻣﻨـﻬﺎ‬
‫ﻭﺍﻟﺒﻌﻴﺪ ‪..‬‬
‫ﱂ ﻳﻜﻦ ﺑﺪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺬﻱ ﻻ ﻳﻨﺠﻮ ﻓﻴﻪ ﺍﳌﺆﻣﻨﻮﻥ ‪ ،‬ﻭﻻ ﻳﺆﺧﺬ ﻓﻴﻪ ﺍﻟﻜﺎﻓﺮﻭﻥ ! ﺫﻟﻚ ﻟﻴـﺴﺘﻘﺮ ﰲ‬
‫ﺣﺲ ﺍﳌﺆﻣﻨﲔ ‪ -‬ﺃﺻﺤﺎﺏ ﺩﻋﻮﺓ ﺍﷲ ‪ -‬ﺃ‪‬ﻢ ﻗﺪ ﻳﺪﻋﻮﻥ ﺇﱃ ‪‬ﺎﻳﺔ ﻛﻬﺬﻩ ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻃﺮﻳﻘﻬﻢ ﺇﱃ ﺍﷲ ‪ .‬ﻭﺃﻥ‬
‫ﻟﻴﺲ ﳍﻢ ﻣﻦ ﺍﻷﻣﺮ ﺷﻲﺀ ‪ ،‬ﺇﳕﺎ ﺃﻣﺮﻫﻢ ﻭﺃﻣﺮ ﺍﻟﻌﻘﻴﺪﺓ ﺇﱃ ﺍﷲ !‬
‫ﺇﻥ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺆﺩﻭﺍ ﻭﺍﺟﺒﻬﻢ ‪ ،‬ﰒ ﻳﺬﻫﺒﻮﺍ ‪ ،‬ﻭﻭﺍﺟﺒﻬﻢ ﺃﻥ ﳜﺘﺎﺭﻭﺍ ﺍﷲ ‪ ،‬ﻭﺃﻥ ﻳﺆﺛﺮﻭﺍ ﺍﻟﻌﻘﻴﺪﺓ ﻋﻠﻰ ﺍﳊﻴـﺎﺓ ‪،‬‬
‫ﻭﺃﻥ ﻳﺴﺘﻌﻠﻮﺍ ﺑﺎﻹﳝﺎﻥ ﻋﻠﻰ ﺍﻟﻔﺘﻨﺔ ﻭﺃﻥ ﻳﺼﺪﻗﻮﺍ ﺍﷲ ﰲ ﺍﻟﻌﻤﻞ ﻭﺍﻟﻨﻴﺔ ‪ .‬ﰒ ﻳﻔﻌﻞ ﺍﷲ ‪‬ﻢ ﻭﺑﺄﻋﺪﺍﺋﻬﻢ ‪ ،‬ﻛﻤـﺎ‬

‫‪٢٦٠‬‬
‫‪٢٦١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻳﻔﻌﻞ ﺑﺪﻋﻮﺗﻪ ﻭﺩﻳﻨﻪ ﻣﺎ ﻳﺸﺎﺀ ‪ .‬ﻭﻳﻨﺘﻬﻲ ‪‬ﻢ ﺇﱃ ‪‬ﺎﻳﺔ ﻣﻦ ﺗﻠﻚ ﺍﻟﻨﻬﺎﻳﺎﺕ ﺍﻟﱵ ﻋﺮﻓﻬﺎ ﺗﺎﺭﻳﺦ ﺍﻹﳝﺎﻥ ‪ ،‬ﺃﻭ ﺇﱃ‬
‫ﻏﲑﻫﺎ ﳑﺎ ﻳﻌﻠﻤﻪ ﻫﻮ ﻭﻳﺮﺍﻩ ‪.‬‬
‫ﺇ‪‬ﻢ ﺃﺟﺮﺍﺀ ﻋﻨﺪ ﺍﷲ ‪ .‬ﺃﻳﻨﻤﺎ ﻭﺣﻴﺜﻤﺎ ﻭﻛﻴﻔﻤﺎ ﺃﺭﺍﺩﻫﻢ ﺃﻥ ﻳﻌﻤﻠﻮﺍ ‪ ،‬ﻋﻤﻠﻮﺍ ﻭﻗﺒﻀﻮﺍ ﺍﻷﺟـﺮ ﺍﳌﻌﻠﻮﻡ ! ﻭﻟﻴﺲ‬
‫ﳍﻢ ﻭﻻ ﻋﻠﻴﻬﻢ ﺃﻥ ﺗﺘﺠﻪ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺃﻱ ﻣﺼﲑ ‪ ،‬ﻓﺬﻟﻚ ﺷﺄﻥ ﺻﺎﺣﺐ ﺍﻷﻣﺮ ﻻ ﺷﺄﻥ ﺍﻷﺟﲑ !‬
‫ﻭﻫﻢ ﻳﻘﺒﻀﻮﻥ ﺍﻟﺪﻓﻌﺔ ﺍﻷﻭﱃ ﻃﻤﺄﻧﻴﻨﺔ ﰲ ﺍﻟﻘﻠﺐ ‪ ،‬ﻭﺭﻓﻌﺔ ﰲ ﺍﻟﺸﻌﻮﺭ ‪ ،‬ﻭﲨﺎ ﹰﻻ ﰲ ﺍﻟﺘﺼﻮﺭ ‪ ،‬ﻭﺍﻧﻄﻼﻗﹰﺎ ﻣـﻦ‬
‫ﺍﻷﻭﻫﺎﻕ ﻭﺍﳉﻮﺍﺫﺏ ‪ ،‬ﻭﲢﺮﺭﹰﺍ ﻣﻦ ﺍﳋﻮﻑ ﻭﺍﻟﻘﻠﻖ ‪ ،‬ﰲ ﻛﻞ ﺣﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ‪.‬‬
‫ﻭﻫﻢ ﻳﻘﺒﻀﻮﻥ ﺍﻟﺪﻓﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺛﻨﺎﺀ ﰲ ﺍﳌﻸ ﺍﻷﻋﻠﻰ ﻭﺫﻛﺮﹰﺍ ﻭﻛﺮﺍﻣﺔ ‪ ،‬ﻭﻫﻢ ﺑﻌﺪ ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ ﺍﻟﺼﻐﲑﺓ ‪.‬‬
‫ﰒ ﻫﻢ ﻳﻘﺒﻀﻮﻥ ﺍﻟﺪﻓﻌﺔ ﺍﻟﻜﱪﻯ ﰲ ﺍﻵﺧﺮﺓ ﺣﺴﺎﺑﹰﺎ ﻳﺴﲑﹰﺍ ﻭﻧﻌﻴﻤﹰﺎ ﻛﺒﲑﹰﺍ ‪.‬‬
‫ﻭﻣﻊ ﻛﻞ ﺩﻓﻌﺔ ﻣﺎ ﻫﻮ ﺃﻛﱪ ﻣﻨﻬﺎ ﲨﻴﻌﹰﺎ ‪ .‬ﺭﺿﻮﺍﻥ ﺍﷲ ‪ ،‬ﻭﺍ‪‬ﻢ ﳐﺘﺎﺭﻭﻥ ﻟﻴﻜﻮﻧﻮﺍ ﺃﺩﺍﺓ ﻟﻘﺪﺭﻩ ﻭﺳﺘﺎﺭﹰﺍ ﻟﻘﺪﺭﺗﻪ‬
‫‪ ،‬ﻳﻔﻌﻞ ‪‬ﻢ ﰲ ﺍﻷﺭﺽ ﻣﺎ ﻳﺸﺎﺀ ‪.‬‬
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‫ﻭﻫﻜﺬﺍ ﺍﻧﺘﻬﺖ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺑﺎﻟﻔﺌﺔ ﺍﳌﺨﺘﺎﺭﺓ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﺼﺪﺭ ﺍﻷﻭﻝ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﻄـﻮﺭ ‪ ،‬ﺍﻟـﺬﻱ‬
‫ﺃﻃﻠﻘﻬﻢ ﻣﻦ ﺃﻣﺮ ﺫﻭﺍ‪‬ﻢ ﻭﺷﺨﻮﺻﻬﻢ ‪ .‬ﻓﺄﺧﺮﺟﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻣﻦ ﺍﻷﻣﺮ ﺍﻟﺒﺘﺔ ‪ ،‬ﻭﻋﻤﻠﻮﺍ ﺃﺟﺮﺍﺀ ﻋﻨﺪ ﺻـﺎﺣﺐ‬
‫ﺍﻷﻣﺮ ﻭﺭﺿﻮﺍ ﺧﲑﺓ ﺍﷲ ﻋﻠﻰ ﺃﻱ ﻭﺿﻊ ﻭﻋﻠﻰ ﺃﻱ ﺣﺎﻝ ‪.‬‬
‫ﻭﻛﺎﻧﺖ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺗﺘﻤﺸﻰ ﻣﻊ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ‪ ،‬ﻭﺗﻮﺟﻪ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻷﻧﻈﺎﺭ ﺇﱃ ﺍﳉﻨﺔ ‪ ،‬ﻭﺇﱃ ﺍﻟﺼﱪ‬
‫ﻋﻠﻰ ﺍﻟﺪﻭﺭ ﺍﳌﺨﺘﺎﺭ ﺣﱴ ﻳﺄﺫﻥ ﺍﷲ ﲟﺎ ﻳﺸﺎﺀ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﺳﻮﺍﺀ ‪.‬‬
‫ﻛﺎﻥ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻳﺮﻯ ﻋﻤﺎﺭﹰﺍ ﻭﺃﻣﻪ ﻭﺃﺑﺎﻩ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ‪ -‬ﻳﻌﺬﺑﻮﻥ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺸﺪﻳﺪ ﰲ‬
‫ﻣﻜﺔ ‪ ،‬ﻓﻤﺎ ﻳﺰﻳﺪ ﻋﻠﻰ ﺃﻥ ﻳﻘﻮﻝ ‪ " :‬ﺻﱪﹰﺍ ﺁﻝ ﻳﺎﺳﺮ ‪ .‬ﻣﻮﻋﺪﻛﻢ ﺍﳉﻨﺔ " ‪..‬‬
‫ﺙ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻗﺎﻝ ‪ :‬ﺷﻜﻮﻧﺎ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻭﻫﻮ‬ ‫ﻭﻋﻦ ﺧﺒ‪‬ﺎﺏ ﺑﻦ ﺍﻷﺭ ﹼ‬
‫ﻣﺘﻮﺳﺪ ﺑﺮﺩﻩ ﰲ ﻇﻞ ﺍﻟﻜﻌﺒﺔ ‪ ،‬ﻓﻘﻠﻨﺎ ‪ :‬ﺃﻻ ﺗﺴﺘﻨﺼﺮ ﻟﻨﺎ ؟ ﺃﻭ ﺗﺪﻋﻮ ﻟﻨﺎ ؟ ﻓﻘﺎﻝ ‪ " :‬ﻗﺪ ﻛﺎﻥ ﻣـﻦ ﻗـﺒﻠﻜﻢ‬
‫ﻳﺆﺧﺬ ﺍﻟﺮﺟﻞ ﻓﻴﺤﻔﺮ ﻟﻪ ﰲ ﺍﻷﺭﺽ ﻓﻴﺠﻌﻞ ﻓﻴﻬﺎ ‪ ،‬ﰒ ﻳﺆﺗﻰ ﺑﺎﳌﻨﺸﺎﺭ ﻓﻴﻮﺿﻊ ﻋﻠﻰ ﺭﺃﺳﻪ ﻓﻴﺠﻌﻞ ﻧـﺼﻔﲔ ‪.‬‬
‫ﻭﳝﺸﻂ ﺑﺄﻣﺸﺎﻁ ﺍﳊﺪﻳﺪ ﻣﺎ ﺩﻭﻥ ﳊﻤﻪ ﻭﻋﻈﻤﻪ ‪ .‬ﻣﺎ ﻳﺒﻌﺪﻩ ﺫﻟﻚ ﻋﻦ ﺩﻳﻨﻪ ‪ .‬ﻭﺍﷲ ﻟﻴﺘﻤﻤﻦ ﺍﷲ ﺗﻌﺎﱃ ﻫـﺬﺍ‬
‫ﺍﻷﻣﺮ ﺣﱴ ﻳﺴﲑ ﺍﻟﺮﺍﻛﺐ ﻣﻦ ﺻﻨﻌﺎﺀ ﺇﱃ ﺣﻀﺮﻣﻮﺕ ‪ ،‬ﻓﻼ ﳜﺎﻑ ﺇﻻ ﺍﷲ ‪ ،‬ﻭﺍﻟﺬﺋﺐ ﻋﻠﻰ ﻏﻨﻤﻪ ‪ ،‬ﻭﻟﻜﻨﻜﻢ‬
‫ﺗﺴﺘﻌﺠﻠﻮﻥ " ‪ ] ..‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ [ ‪.‬‬
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‫ﺇﻥ ﷲ ﺣﻜﻤﺔ ﻭﺭﺍﺀ ﻛﻞ ﻭﺿﻊ ﻭﻭﺭﺍﺀ ﻛﻞ ﺣﺎﻝ ‪ ،‬ﻭﻣﺪﺑﺮ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ‪ ،‬ﺍﳌﻄﻠﻊ ﻋﻠﻰ ﺃﻭﻟﻪ ﻭﺁﺧـﺮﻩ ‪،‬‬
‫ﺍﳌﻨﺴﻖ ﻷﺣﺪﺍﺛﻪ ﻭﺭﻭﺍﺑﻄﻪ ‪ .‬ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﺍﳊﻜﻤﺔ ﺍﳌﻜﻮﻧﺔ ﰲ ﻏﻴﺒﻪ ﺍﳌﺴﺘﻮﺭ ‪ ،‬ﺍﳊﻜﻤﺔ ﺍﻟﱵ ﺗﺘﻔـﻖ ﻣـﻊ‬
‫ﻣﺸﻴﺌﺘﻪ ﰲ ﺧﻂ ﺍﻟﺴﲑ ﺍﻟﻄﻮﻳﻞ ‪.‬‬

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‫‪٢٦٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﻳﻜﺸﻒ ﻟﻨﺎ ‪ -‬ﺑﻌﺪ ﺃﺟﻴﺎﻝ ﻭﻗﺮﻭﻥ ‪ -‬ﻋﻦ ﺣﻜﻤﺔ ﺣﺎﺩﺙ ﱂ ﻳﻜﻦ ﻣﻌﺎﺻﺮﻭﻩ ﻳـﺪﺭﻛﻮﻥ‬
‫ﺣﻜﻤﺘﻪ ‪ ،‬ﻭﻟﻌﻠﻬﻢ ﻛﺎﻧﻮﺍ ﻳﺴﺄﻟﻮﻥ ﳌﺎﺫﺍ ؟ ﳌﺎﺫﺍ ﻳﺎ ﺭﺏ ﻳﻘﻊ ﻫﺬﺍ ؟ ﻭﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻧﻔﺴﻪ ﻫﻮ ﺍﳉﻬـﻞ ﺍﻟـﺬﻱ‬
‫ﻳﺘﻮﻗﺎﻩ ﺍﳌﺆﻣﻦ ‪ .‬ﻷﻧﻪ ﻳﻌﺮﻑ ﺍﺑﺘﺪﺍﺀ ﺃﻥ ﻫﻨﺎﻙ ﺣﻜﻤﺔ ﻭﺭﺍﺀ ﻛﻞ ﻗﺪﺭ ‪ ،‬ﻭﻷﻥ ﺳﻌﺔ ﺍ‪‬ﺎﻝ ﰲ ﺗﺼﻮﺭﻩ ‪ ،‬ﻭﺑﻌـﺪ‬
‫ﺍﳌﺪﻯ ﰲ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﻘﻴﻢ ﻭﺍﳌﻮﺍﺯﻳﻦ ﺗﻐﻨﻴﻪ ﻋﻦ ﺍﻟﺘﻔﻜﲑ ﺍﺑﺘﺪﺍﺀ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ‪ .‬ﻓﻴﺴﲑ ﻣﻊ ﺩﻭﺭﺓ‬
‫ﺍﻟﻘﺪﺭ ﰲ ﺍﺳﺘﺴﻼﻡ ﻭﺍﻃﻤﺌﻨﺎﻥ ‪..‬‬
‫ﻟﻘﺪ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﻳﻨﺸﺊ ﻗﻠﻮﺑﹰﺎ ﻳﻌﺪﻫﺎ ﳊﻤﻞ ﺍﻷﻣﺎﻧﺔ ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻘﻠﻮﺏ ﻛﺎﻥ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻣـﻦ ﺍﻟـﺼﻼﺑﺔ‬
‫ﻭﺍﻟﻘﻮﺓ ﻭﺍﻟﺘﺠﺮﺩ ﲝﻴﺚ ﻻ ﺗﺘﻄﻠﻊ ‪ -‬ﻭﻫﻲ ﺗﺒﺬﻝ ﻛﻞ ﺷﻲﺀ ‪ ،‬ﻭﲢﺘﻤﻞ ﻛﻞ ﺷـﻲﺀ ‪ -‬ﺇﱃ ﺷـﻲﺀ ﰲ ﻫـﺬﻩ‬
‫ﺍﻷﺭﺽ ‪ ،‬ﻭﻻ ﺗﻨﻈﺮ ﺇﻻ ﺇﱃ ﺍﻵﺧﺮﺓ ‪ ،‬ﻭﻻ ﺗﺮﺟﻮ ﺇﻻ ﺭﺿﻮﺍﻥ ﺍﷲ ‪ ،‬ﻗﻠﻮﺑﹰﺎ ﻣﺴﺘﻌﺪﺓ ﻟﻘﻄﻊ ﺭﺣﻠﺔ ﺍﻷﺭﺽ ﻛﻠﻬﺎ‬
‫ﰲ ﻧﺼﺐ ﻭﺷﻘﺎﺀ ﻭﺣﺮﻣﺎﻥ ﻭﻋﺬﺍﺏ ﻭﺗﻀﺤﻴﺔ ﺣﱴ ﺍﳌﻮﺕ ‪ .‬ﺑﻼ ﺟﺰﺍﺀ ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ ﻗﺮﻳﺐ ‪ ،‬ﻭﻟﻮ ﻛـﺎﻥ‬
‫ﻫﺬﺍ ﺍﳉﺰﺍﺀ ﻫﻮ ﺍﻧﺘﺼﺎﺭ ﺍﻟﺪﻋﻮﺓ ‪ ،‬ﻭﻏﻠﺒﺔ ﺍﻹﺳﻼﻡ ﻭﻇﻬﻮﺭ ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﺑﻞ ﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﳉﺰﺍﺀ ﻫـﻮ ﻫـﻼﻙ‬
‫ﺍﻟﻈﺎﳌﲔ ﺑﺄﺧﺬﻫﻢ ﺃﺧﺬ ﻋﺰﻳﺰ ﻣﻘﺘﺪﺭ ﻛﻤﺎ ﻓﻌﻞ ﺑﺎﳌﻜﺬﺑﲔ ﺍﻷﻭﻟﲔ !‬
‫ﺣﱴ ﺇﺫﺍ ﻭﺟﺪﺕ ﻫﺬﻩ ﺍﻟﻘﻠﻮﺏ ‪ ،‬ﺍﻟﱵ ﺗﻌﻠﻢ ﺃﻥ ﻟﻴﺲ ﺃﻣﺎﻣﻬﺎ ﰲ ﺭﺣﻠﺔ ﺍﻷﺭﺽ ﺇﻻ ﺃﻥ ﺗﻌﻄﻲ ﺑﻼ ﻣﻘﺎﺑـﻞ ‪-‬‬
‫ﺃﻱ ﻣﻘﺎﺑﻞ ‪ -‬ﻭﺃﻥ ﺗﻨﺘﻈﺮ ﺍﻵﺧﺮﺓ ﻭﺣﺪﻫﺎ ﻣﻮﻋﺪﹰﺍ ﻟﻠﻔﺼﻞ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ ‪ .‬ﺣـﱴ ﺇﺫﺍ ﻭﺟـﺪﺕ ﻫـﺬﻩ‬
‫ﺍﻟﻘﻠﻮﺏ ‪ ،‬ﻭﻋﻠﻢ ﺍﷲ ﻣﻨﻬﺎ ﺻﺪﻕ ﻧﻴ‪‬ﺘﻬﺎ ﻋﻠﻰ ﻣﺎ ﺑﺎﻳﻌﺖ ﻭﻋﺎﻫﺪﺕ ‪ ،‬ﺁﺗﺎﻫﺎ ﺍﻟﻨﺼﺮ ﰲ ﺍﻷﺭﺽ ‪ ،‬ﻭﺍﺋﺘﻤﻨﻬﺎ ﻋﻠﻴﻪ‬
‫‪ .‬ﻻ ﻟﻨﻔﺴﻬﺎ ‪ ،‬ﻭﻟﻜﻦ ﻟﺘﻘﻮﻡ ﺑﺄﻣﺎﻧﺔ ﺍﳌﻨﻬﺞ ﺍﻹﳍﻲ ﻭﻫﻲ ﺃﻫﻞ ﻷﺩﺍﺀ ﺍﻷﻣﺎﻧﺔ ﻣﻨﺬ ﻛﺎﻧﺖ ﱂ ﺗﻮﻋﺪ ﺑﺸﻲﺀ ﻣـﻦ‬
‫ﺍﳌﻐﻨﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﺗﺘﻘﺎﺿﺎﻩ ‪ ،‬ﻭﱂ ﺗﺘﻄﻠﻊ ﺇﱃ ﺷﺊ ﻣﻦ ﺍﻟﻐﻨﻢ ﰲ ﺍﻷﺭﺽ ﺗﻌﻄﺎﻩ ‪ .‬ﻭﻗﺪ ﲡﺮﺩﺕ ﷲ ﺣﻘـﹰﺎ ﻳـﻮﻡ‬
‫ﻛﺎﻧﺖ ﻻ ﺗﻌﻠﻢ ﳍﺎ ﺟﺰﺍﺀ ﺇﻻ ﺭﺿﺎﻩ ‪.‬‬
‫ﻭﻛﻞ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺫﻛﺮ ﻓﻴﻬﺎ ﺍﻟﻨﺼﺮ ‪ ،‬ﻭﺫﻛﺮ ﻓﻴﻬﺎ ﺍﳌﻐﺎﱎ ‪ ،‬ﻭﺫﻛﺮ ﻓﻴﻬﺎ ﺃﺧﺬ ﺍﳌﺸﺮﻛﲔ ﰲ ﺍﻷﺭﺽ ﺑﺄﻳـﺪﻱ‬
‫ﺍﳌﺆﻣﻨﲔ ﻧﺰﻟﺖ ﰲ ﺍﳌﺪﻳﻨﺔ ‪..‬‬
‫ﺑﻌﺪ ﺫﻟﻚ ‪..‬‬
‫ﻭﺑﻌﺪ ﺃﻥ ﺃﺻﺒﺤﺖ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺧﺎﺭﺝ ﺑﺮﻧﺎﻣﺞ ﺍﳌﺆﻣﻦ ﻭﺍﻧﺘﻈﺎﺭﻩ ﻭﺗﻄﻠﻌﻪ ‪ .‬ﻭﺟﺎﺀ ﺍﻟﻨﺼﺮ ﺫﺍﺗﻪ ﻷﻥ ﻣﺸﻴﺌﺔ ﺍﷲ‬
‫ﺍﻗﺘﻀﺖ ﺃﻥ ﺗﻜﻮﻥ ﳍﺬﺍ ﺍﳌﻨﻬﺞ ﻭﺍﻗﻌﻴﺔ ﰲ ﺍﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ‪ ،‬ﺗﻘﺮﺭﻩ ﰲ ﺻﻮﺭﺓ ﻋﻤﻠﻴﺔ ﳏﺪﺩﺓ ﺗﺮﺍﻫﺎ ﺍﻷﺟﻴﺎﻝ ‪..‬‬
‫ﻓﻠﻢ ﻳﻜﻦ ﺟﺰﺍﺀ ﻋﻠﻰ ﺍﻟﺘﻌﺐ ﻭﺍﻟﻨﺼﺐ ﻭﺍﻟﺘﻀﺤﻴﺔ ﻭﺍﻵﻻﻡ ‪ ،‬ﺇﳕﺎ ﻛﺎﻥ ﻗﺪﺭﹰﺍ ﻣﻦ ﻗﺪﺭ ﺍﷲ ﺗﻜﻤﻦ ﻭﺭﺍﺀﻩ ﺣﻜﻤﺔ‬
‫ﳓﺎﻭﻝ ﺭﺅﻳﺘﻬﺎ ﺍﻵﻥ !‬
‫ﻭﻫﺬﻩ ﺍﻟﻠﻔﺘﺔ ﺟﺪﻳﺮﺓ ﺑﺄﻥ ﻳﺘﺪﺑﺮﻫﺎ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﷲ ‪ ،‬ﰲ ﻛﻞ ﺃﺭﺽ ﻭﰲ ﻛﻞ ﺟﻴﻞ ‪ .‬ﻓﻬﻲ ﻛﻔﻴﻠﺔ ﺑﺄﻥ ﺗـﺮﻳﻬﻢ‬
‫ﻣﻌﺎﱂ ﺍﻟﻄﺮﻳﻖ ﻭﺍﺿﺤﺔ ﺑﻼ ﻏﺒﺶ ‪ ،‬ﻭﺃﻥ ﺗﺜﺒ‪‬ﺖ ﺧﻄﻰ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﻘﻄﻌﻮﺍ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ‪‬ﺎﻳﺘﻪ ‪ ،‬ﻛﻴﻔﻤﺎ‬
‫ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻨﻬﺎﻳﺔ ‪ .‬ﰒ ﻳﻜﻮﻥ ﻗﺪﺭ ﺍﷲ ﺑﺪﻋﻮﺗﻪ ﻭ‪‬ﻢ ﻣﺎ ﻳﻜﻮﻥ ‪ ،‬ﻓﻼ ﻳﺘﻠﻔﺘﻮﻥ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻄﺮﻳـﻖ ﺍﻟـﺪﺍﻣﻲ‬
‫ﺍﳌﻔﺮﻭﺵ ﺑﺎﳉﻤﺎﺟﻢ ﻭﺍﻷﺷﻼﺀ ‪ ،‬ﻭﺑﺎﻟﻌﺮﻕ ﻭﺍﻟﺪﻣﺎﺀ ‪ ،‬ﺇﱃ ﻧﺼﺮ ﺃﻭ ﻏﻠﺒﺔ ‪ ،‬ﺃﻭ ﻓﻴﺼﻞ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃـﻞ ﰲ‬
‫ﻫﺬﻩ ﺍﻷﺭﺽ ‪..‬‬

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‫‪٢٦٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻟﻜﻦ ﺇﺫﺍ ﻛﺎﻥ ﺍﷲ ﻳﺮﻳﺪ ﺃﻥ ﻳﺼﻨﻊ ‪‬ﻢ ﺷﻴﺌﹰﺎ ﻣﻦ ﻫﺬﺍ ﻟﺪﻋﻮﺗﻪ ﻭﻟﺪﻳﻨﻪ ﻓﺴﻴﺘﻢ ﻣﺎ ﻳﺮﻳﺪﻩ ﺍﷲ ‪ ..‬ﻻ ﺟﺰﺍﺀ ﻋﻠﻰ‬
‫ﺍﻵﻻﻡ ﻭﺍﻟﺘﻀﺤﻴﺎﺕ ‪..‬‬
‫ﻻ ‪ ،‬ﻓﺎﻷﺭﺽ ﻟﻴﺴﺖ ﺩﺍﺭ ﺟﺰﺍﺀ ‪..‬‬
‫ﻭﺇﳕﺎ ﲢﻘﻴﻘﹰﺎ ﻟﻘﺪﺭ ﺍﷲ ﰲ ﺃﻣﺮ ﺩﻋﻮﺗﻪ ﻭﻣﻨﻬﺠﻪ ﻋﻠﻰ ﺃﻳﺪﻱ ﻧﺎﺱ ﻣﻦ ﻋﺒﺎﺩﻩ ﳜﺘﺎﺭﻫﻢ ﻟﻴﻤﻀﻲ ‪‬ﻢ ﻣﻦ ﺍﻷﻣﺮ ﻣﺎ‬
‫ﻳﺸﺎﺀ ‪ ،‬ﻭﺣﺴﺒﻬﻢ ﻫﺬﺍ ﺍﻻﺧﺘﻴﺎﺭ ﺍﻟﻜﺮﱘ ‪ ،‬ﺍﻟﺬﻱ ‪‬ﻮﻥ ﺇﱃ ﺟﺎﻧﺒﻪ ﻭﺗﺼﻐﺮ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ‪ ،‬ﻭﻛﻞ ﻣـﺎ ﻳﻘـﻊ ﰲ‬
‫ﺭﺣﻠﺔ ﺍﻷﺭﺽ ﻣﻦ ﺳﺮﺍﺀ ﺃﻭ ﺿﺮﺍﺀ ‪.‬‬
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‫ﻫﻨﺎﻟﻚ ﺣﻘﻴﻘﺔ ﺃﺧﺮﻯ ﻳﺸﲑ ﺇﻟﻴﻬﺎ ﺃﺣﺪ ﺍﻟﺘﻌﻘﻴﺒﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻋﻠﻰ ﻗﺼﺔ ﺍﻷﺧﺪﻭﺩ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫ﺤﻤِﻴ ِﺪ { ‪..‬‬
‫} ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻧ ﹶﻘﻤ‪‬ﻮﺍ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮﺍ ﺑِﺎﻟﱠﻠ ِﻪ ﺍﹾﻟ ‪‬ﻌﺰِﻳ ِﺰ ﺍﹾﻟ ‪‬‬
‫ﺣﻘﻴﻘﺔ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﺄﻣﻠﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﺪﺍﻋﻮﻥ ﺇﱃ ﺍﷲ ﰲ ﻛﻞ ﺃﺭﺽ ﻭﰲ ﻛﻞ ﺟﻴﻞ ‪.‬‬
‫ﺇﻥ ﺍﳌﻌﺮﻛﺔ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ﻭﺧﺼﻮﻣﻬﻢ ﻫﻲ ﰲ ﺻﻤﻴﻤﻬﺎ ﻣﻌﺮﻛﺔ ﻋﻘﻴﺪﺓ ﻭﻟﻴﺴﺖ ﺷﻴﺌﹰﺎ ﺁﺧﺮ ﻋﻠﻰ ﺍﻹﻃـﻼﻕ ‪.‬‬
‫ﻭﺇﻥ ﺧﺼﻮﻣﻬﻢ ﻻ ﻳﻨﻘﻤﻮﻥ ﻣﻨﻬﻢ ﺇﻻ ﺍﻹﳝﺎﻥ ‪ ،‬ﻭﻻ ﻳﺴﺨﻄﻮﻥ ﻣﻨﻬﻢ ﺇﻻ ﺍﻟﻌﻘﻴﺪﺓ ‪..‬‬
‫ﺇ‪‬ﺎ ﻟﻴﺴﺖ ﻣﻌﺮﻛﺔ ﺳﻴﺎﺳﻴﺔ ﻭﻻ ﻣﻌﺮﻛﺔ ﺍﻗﺘﺼﺎﺩﻳﺔ ‪ ،‬ﻭﻻ ﻣﻌﺮﻛﺔ ﻋﻨﺼﺮﻳﺔ ‪..‬‬
‫ﻭﻟﻮ ﻛﺎﻧﺖ ﺷﻴﺌﹰﺎ ﻣﻦ ﻫﺬﺍ ﻟﺴﻬﻞ ﻭﻗﻔﻬﺎ ‪ ،‬ﻭﺳﻬﻞ ﺣﻞ ﺇﺷﻜﺎﳍﺎ ‪ .‬ﻭﻟﻜﻨﻬﺎ ﰲ ﺻﻤﻴﻤﻬﺎ ﻣﻌﺮﻛﺔ ﻋﻘﻴﺪﺓ ‪ -‬ﺇﻣﺎ‬
‫ﻛﻔﺮ ﻭﺇﻣﺎ ﺇﳝﺎﻥ ‪..‬‬
‫ﺇﻣﺎ ﺟﺎﻫﻠﻴﺔ ﻭﺇﻣﺎ ﺇﺳﻼﻡ !‬
‫ﻭﻟﻘﺪ ﻛﺎﻥ ﻛﺒﺎﺭ ﺍﳌﺸﺮﻛﲔ ﻳﻌﺮﺿﻮﻥ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺍﳌﺎﻝ ﻭﺍﳊﻜﻢ ﻭﺍﳌﺘﺎﻉ ﰲ‬
‫ﻣﻘﺎﺑﻞ ﺷﻲﺀ ﻭﺍﺣﺪ ‪ ،‬ﺃﻥ ﻳﺪﻉ ﻣﻌﺮﻛﺔ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺃﻥ ﻳﺪﻫﻦ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ! ﻭﻟﻮ ﺃﺟـﺎ‪‬ﻢ ‪ -‬ﺣﺎﺷـﺎﻩ ‪ -‬ﺇﱃ‬
‫ﺷﻲﺀ ﳑﺎ ﺃﺭﺍﺩﻭﺍ ﻣﺎ ﺑﻘﻴﺖ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻨﻪ ﻣﻌﺮﻛﺔ ﻋﻠﻰ ﺍﻹﻃﻼﻕ !‬
‫ﺇ‪‬ﺎ ﻗﻀﻴﺔ ﻋﻘﻴﺪﺓ ﻭﻣﻌﺮﻛﺔ ﻋﻘﻴﺪﺓ ‪ ..‬ﻭﻫﺬﺍ ﻣﺎ ﳚﺐ ﺃﻥ ﻳﺴﺘﻴﻘﻨﻪ ﺍﳌﺆﻣﻨﻮﻥ ﺣﻴﺜﻤﺎ ﻭﺍﺟﻬﻮﺍ ﻋﺪﻭﹰﺍ ﳍﻢ ‪ .‬ﻓﺈﻧـﻪ‬
‫ﻻ ﻳﻌﺎﺩﻳﻬﻢ ﻟﺸﻲﺀ ﺇﻻ ﳍﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ " ﺇﻻ ﺃﻥ ﻳﺆﻣﻨﻮﺍ ﺑﺎﷲ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻤﻴﺪ " ﻭﳜﻠﺼﻮﺍ ﻟـﻪ ﻭﺣـﺪﻩ ﺍﻟﻄﺎﻋـﺔ‬
‫ﻭﺍﳋﻀﻮﻉ !‬
‫ﻭﻗﺪ ﳛﺎﻭﻝ ﺃﻋﺪﺍﺀ ﺍﳌﺆﻣﻨﲔ ﺃﻥ ﻳﺮﻓﻌﻮﺍ ﻟﻠﻤﻌﺮﻛﺔ ﺭﺍﻳﺔ ﻏﲑ ﺭﺍﻳﺔ ﺍﻟﻌﻘﻴﺪﺓ ‪ ،‬ﺭﺍﻳـﺔ ﺍﻗﺘـﺼﺎﺩﻳﺔ ﺃﻭ ﺳﻴﺎﺳـﻴﺔ ﺃﻭ‬
‫ﻋﻨﺼﺮﻳﺔ ‪ ،‬ﻛﻲ ﳝﻮ‪‬ﻫﻮﺍ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﺣﻘﻴﻘﺔ ﺍﳌﻌﺮﻛﺔ ‪ ،‬ﻭﻳﻄﻔﺌﻮﺍ ﰲ ﺃﺭﻭﺍﺣﻬﻢ ﺷﻌﻠﺔ ﺍﻟﻌﻘﻴﺪﺓ ‪ .‬ﻓﻤﻦ ﻭﺍﺟﺐ‬
‫ﺍﳌﺆﻣﻨﲔ ﺃﻻ ﻳ‪‬ﺨﺪ‪‬ﻋﻮﺍ ‪ ،‬ﻭﻣﻦ ﻭﺍﺟﺒﻬﻢ ﺃﻥ ﻳﺪﺭﻛﻮﺍ ﺃﻥ ﻫﺬﺍ ﲤﻮﻳﻪ ﻟﻐﺮﺽ ﻣﺒﻴﺖ ‪ .‬ﻭﺃﻥ ﺍﻟـﺬﻱ ﻳﻐﻴ‪‬ـﺮ ﺭﺍﻳـﺔ‬
‫ﺍﳌﻌﺮﻛﺔ ﺇﳕﺎ ﻳﺮﻳﺪ ﺃﻥ ﳜﺪﻋﻬﻢ ﻋﻦ ﺳﻼﺡ ﺍﻟﻨﺼﺮ ﺍﳊﻘﻴﻘﻲ ﻓﻴﻬﺎ ‪ ،‬ﺍﻟﻨﺼﺮ ﰲ ﺃﻳﺔ ﺻﻮﺭﺓ ﻣﻦ ﺍﻟﺼﻮﺭ ‪ ،‬ﺳـﻮﺍﺀ‬
‫ﺟﺎﺀ ﰲ ﺻﻮﺭﺓ ﺍﻻﻧﻄﻼﻕ ﺍﻟﺮﻭﺣﻲ ﻛﻤﺎ ﻭﻗﻊ ﻟﻠﻤﺆﻣﻨﲔ ﰲ ﺣﺎﺩﺙ ﺍﻷﺧﺪﻭﺩ ‪ ،‬ﺃﻭ ﰲ ﺻـﻮﺭﺓ ﺍﳍﻴﻤﻨـﺔ ‪-‬‬
‫ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺍﻻﻧﻄﻼﻕ ﺍﻟﺮﻭﺣﻲ ‪ -‬ﻛﻤﺎ ﺣﺪﺙ ﻟﻠﺠﻴﻞ ﺍﻷﻭﻝ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ‪.‬‬

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‫‪٢٦٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﳓﻦ ﻧﺸﻬﺪ ﳕﻮﺫﺟﹰﺎ ﻣﻦ ﲤﻮﻳﻪ ﺍﻟﺮﺍﻳﺔ ﰲ ﳏﺎﻭﻟﺔ ﺍﻟﺼﻠﻴﺒﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﻴﻮﻡ ﺃﻥ ﲣﺪﻋﻨﺎ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﳌﻌﺮﻛﺔ ‪ ،‬ﻭﺃﻥ‬
‫ﺗﺰﻭﺭ ﺍﻟﺘﺎﺭﻳﺦ ‪ ،‬ﻓﺘﺰﻋﻢ ﻟﻨﺎ ﺃﻥ ﺍﳊﺮﻭﺏ ﺍﻟﺼﻠﻴﺒﻴﺔ ﻛﺎﻧﺖ ﺳﺘﺎﺭﹰﺍ ﻟﻼﺳﺘﻌﻤﺎﺭ ‪ ..‬ﻛﻼ ‪ ..‬ﺇﳕﺎ ﻛﺎﻥ ﺍﻻﺳـﺘﻌﻤﺎﺭ‬
‫ﺍﻟﺬﻱ ﺟﺎﺀ ﻣﺘﺄﺧﺮﹰﺍ ﻫﻮ ﺍﻟﺴﺘﺎﺭ ﻟﻠﺮﻭﺡ ﺍﻟﺼﻠﻴﺒﻴﺔ ﺍﻟﱵ ﱂ ﺗﻌﺪ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺍﻟﺴﻔﻮﺭ ﻛﻤﺎ ﻛﺎﻧـﺖ ﰲ ﺍﻟﻘـﺮﻭﻥ‬
‫ﺍﻟﻮﺳﻄﻰ !‬
‫ﻭﺍﻟﱵ ﲢﻄﻤﺖ ﻋﻠﻰ ﺻﺨﺮﺓ ﺍﻟﻌﻘﻴﺪﺓ ﺑﻘﻴﺎﺩﺓ ﻣﺴﻠﻤﲔ ﻣﻦ ﺷﱴ ﺍﻟﻌﻨﺎﺻﺮ ‪ ،‬ﻭﻓﻴﻬﻢ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺍﻟﻜـﺮﺩﻱ ‪،‬‬
‫ﻭﺗﻮﺭﺍﻥ ﺷﺎﻩ ﺍﳌﻤﻠﻮﻛﻲ ‪ ،‬ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﱵ ﻧﺴﻴﺖ ﻗﻮﻣﻴﺘﻬﺎ ﻭﺫﻛﺮﺕ ﻋﻘﻴﺪ‪‬ﺎ ﻓﺎﻧﺘﺼﺮﺕ ﲢﺖ ﺭﺍﻳﺔ ﺍﻟﻌﻘﻴﺪﺓ !‬
‫ﺤﻤِﻴ ِﺪ { ‪.‬‬
‫} ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻧ ﹶﻘﻤ‪‬ﻮﺍ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﺇﻟﱠﺎ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮﺍ ﺑِﺎﻟﱠﻠ ِﻪ ﺍﹾﻟ ‪‬ﻌﺰِﻳ ِﺰ ﺍﹾﻟ ‪‬‬
‫ﻭﺻﺪﻕ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ‪ ،‬ﻭﻛﺬﺏ ﺍﳌﻤﻮﻫﻮﻥ ﺍﳋﺎﺩﻋﻮﻥ !) ﺍﳌﻌﺎﱂ (‬

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 ‫‪٢٦٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺃﺧﲑﺍ ﺃﻗﻮﻝ ﻷﰊ ﻣﺼﻌﺐ ﲪﺎﻩ ﺍﷲ ﻣﻦ ﻛﻴﺪ ﺍﻟﻜﺎﺋﺪﻳﻦ ﻭﺷﺮ ﺍﻷﺷﺮﺍﺭ‬

‫ﺳﺮ ﻋﻠﻰ ﺑﺮﻛﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﳓﻦ ﻣﻌﻚ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺼﺤﺎﺑﺔ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﲔ ‪‬ﺑﹶﻠ ‪‬ﻐ ‪‬ﻪ ِﺇ ﹾﻗﺒ‪‬ﺎ ﹸﻝ ﹶﺃﺑِﻰ ﺳ‪‬ـ ﹾﻔﻴ‪‬ﺎ ﹶﻥ ﻗﹶـﺎ ﹶﻝ‬
‫ﺲ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﺷ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ ِﺣ ‪‬‬ ‫ﻓﻔﻲ ﻣﺴﻠﻢ ‪‬ﻋ ‪‬ﻦ ﹶﺃ‪‬ﻧ ٍ‬
‫ﺽ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹶﻓﻘﹶﺎ ‪‬ﻡ ‪‬ﺳ ‪‬ﻌ ‪‬ﺪ ‪‬ﺑ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ‪‬ﺩ ﹶﺓ ﹶﻓﻘﹶﺎﻝﹶ ِﺇﻳ‪‬ﺎﻧ‪‬ﺎ ‪‬ﺗﺮِﻳ ‪‬ﺪ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ـﻮ ﹶﻝ‬
‫ﺽ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹸﺛ ‪‬ﻢ ‪‬ﺗ ﹶﻜﱠﻠ ‪‬ﻢ ‪‬ﻋ ‪‬ﻤ ‪‬ﺮ ﹶﻓﺄﹶ ‪‬ﻋ ‪‬ﺮ ‪‬‬
‫ﹶﻓ‪‬ﺘ ﹶﻜﱠﻠ ‪‬ﻢ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ﹶﻓﹶﺄ ‪‬ﻋ ‪‬ﺮ ‪‬‬
‫ﺏ ﹶﺃ ﹾﻛﺒ‪‬ﺎ ‪‬ﺩﻫ‪‬ﺎ ِﺇﻟﹶﻰ ﺑ‪‬ـ ‪‬ﺮ ِﻙ‬
‫ﻀ ِﺮ ‪‬‬
‫ﻀﻨ‪‬ﺎﻫ‪‬ﺎ ‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ ‪‬ﻣ ‪‬ﺮ‪‬ﺗﻨ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﻧ ‪‬‬
‫ﺤ ‪‬ﺮ َﻷ ‪‬ﺧ ‪‬‬
‫ﻀﻬ‪‬ﺎ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺍﻟﱠﻠ ِﻪ ﻭ‪‬ﺍﱠﻟﺬِﻯ ‪‬ﻧ ﹾﻔﺴِﻰ ِﺑ‪‬ﻴ ِﺪ ِﻩ ﹶﻟ ‪‬ﻮ ﹶﺃ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ‪‬ﻨﺎ ﹶﺃ ﹾﻥ ‪‬ﻧﺨِﻴ ‪‬‬
‫ﺍﹾﻟ ِﻐﻤ‪‬ﺎ ِﺩ ﹶﻟ ﹶﻔ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ‬
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‫ﺍﻟﻠﻬﻢ ﺍﺣﻔﻆ ﻋﺒﺎﺩﻙ ﺍ‪‬ﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻠﻚ ﺍﻟﺬﺍﺑﲔ ﻋﻦ ﺣﺮﻣﺎﺗﻚ ﺑﻌﻴﻨﻚ ﺍﻟﱵ ﻻ ﺗﻨﺎﻡ‬
‫ﺍﻟﻠﻬﻢ ﻛﻦ ﻣﻌﻬﻢ ﻭﻻ ﺗﻜﻦ ﻋﻠﻴﻬﻢ‬
‫ﺍﻟﻠﻬﻢ ﺍﻣﻜﺮ ﳍﻢ ﻭﻻ ﲤﻜﺮ ﻋﻠﻴﻬﻢ‬
‫ﺍﻟﻠﻬﻢ ﺛﺒﺘﻬﻢ ﻭﺳﺪﺩ ﺭﻣﻴﺘﻬﻢ ﻭﺍﻧﺼﺮﻫﻢ ﻋﻠﻰ ﻋﺪﻭﻙ ﻭﻋﺪﻭﻫﻢ‬
‫ﺍﻟﻠﻬﻢ ﺇﻥ ‪‬ﻠﻚ ﻫﺬﻩ ﺍﻟﻌﺼﺎﺑﺔ ﰲ ﺍﻷﺭﺽ ﻓﻠﻦ ﺗﻌﺒﺪ ﺑﻌﺪﻫﺎ‬
‫ﺍﻟﻠﻬﻢ ﻫﺬﻩ ﺩﻭﻝ ﺍﻟﻜﻔﺮ ﻛﻠﻬﺎ ﻭﻗﻔﺖ ﲢﺎﺩﻙ ﻭﲢﺎﺩ ﺭﺳﻮﻟﻚ ﺍﻟﻠﻬﻢ ﺯﻟﺰﻝ ﺃﺭﻛﺎ‪‬ﻢ ﻭﺃﻫﻠﻜﻬﻢ ﻛﻤﺎ ﺃﻫﻠﻜﺖ‬
‫ﺍﻟﻘﺮﻭﻥ ﻣﻦ ﻗﺒﻠﻬﻢ‬
‫ﺁﻣﲔ ﺁﻣﲔ‬
‫ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‬
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‫ﻟﻴﻠﺔ ﺍﻻﺛﻨﲔ ‪ ١٣‬ﲨﺎﺩﻯ ﺍﻷﻭﱃ ‪ ١٤٢٦‬ﻫـ‬
‫ﺍﳌﻮﺍﻓﻖ ﻝ ‪ ٢٠٠٥/٦ / ١٩‬ﻡ‬

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‫‪٢٦٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‬
‫‪ .١‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫‪ .٢‬ﺗﺎﺭﻳﺦ ﺍﻟﻄﱪﻱ‬
‫‪ .٣‬ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ‬
‫‪ .٤‬ﻣﻌﺎﱂ ﰲ ﺍﻟﻄﺮﻳﻖ‬
‫‪ .٥‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‬
‫‪ .٦‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‬
‫‪ .٧‬ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‬
‫‪ .٨‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‬
‫‪ .٩‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‬
‫ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﺔ‬ ‫‪.١٠‬‬
‫ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‬ ‫‪.١١‬‬
‫ﻣﻌﺠﻢ ﺍﻟﻄﺮﺍﱐ ﺍﻟﻜﺒﲑ‬ ‫‪.١٢‬‬
‫ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ‬ ‫‪.١٣‬‬
‫ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ‬ ‫‪.١٤‬‬
‫ﺳﺠﻦ ﺃﺑﻮ ﻏﺮﻳﺐ ﻭﻋﻔﻦ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ‬ ‫‪.١٥‬‬
‫ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ‬ ‫‪.١٦‬‬
‫ﺗﻔﺴﲑ ﺯﺍﺩ ﺍﳌﺴﲑ ﻻﺑﻦ ﺍﳉﻮﺯﻱ‬ ‫‪.١٧‬‬
‫ﺯﺍﺩ ﺍﳌﻌﺎﺩ ﰲ ﻫﺪﻱ ﺧﲑ ﺍﻟﻌﺒﺎﺩ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‬ ‫‪.١٨‬‬
‫ﻓﺮﺍﻋﻨﺔ ﺍﻟﻌﺼﺮ ﰲ ﺍﻟﻌﺮﺍﺀ‬ ‫‪.١٩‬‬
‫ﻣﻘﺎﻝ ﻟﻠﻮﻳﺲ ﻋﻄﻴﺔ ﺍﷲ‬ ‫‪.٢٠‬‬
‫ﻣﻘﺎﻻﺕ ﺑﲔ ﻣﻨﻬﺠﲔ ﺃﺑﻮ ﻗﺘﺎﺩﺓ ﺍﻟﻔﻠﺴﻄﻴﲏ‬ ‫‪.٢١‬‬
‫ﺍﳉﻬﺎﺩ ﻭﺍﻻﺟﺘﻬﺎﺩ ﻷﰊ ﻗﺘﺎﺩﺓ ﺍﻟﻔﻠﺴﻄﻴﲏ‬ ‫‪.٢٢‬‬
‫ﺍﻟﺰﺭﻗﺎﻭﻱ ﻣﻔﱵ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﺍﻟﻘﺮﺿﺎﻭﻱ ﻣﻔﱵ ﺍﳌﻨﻬﺰﻣﲔ‬ ‫‪.٢٣‬‬
‫ﺍﻟﺮﺩ ﻋﻠﻰ ﺑﻴﺎﻥ ﺍﻻﲢﺎﺩ ﺍﻟﻌﺎﳌﻲ ﻟﻌﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺣﻮﻝ ﺍﻻﺧﺘﻄﺎﻑ‬ ‫‪.٢٤‬‬
‫ﻛﺘﺐ ﺃﰊ ﺟﻨﺪﻝ ﺍﻷﺯﺩﻱ‬ ‫‪.٢٥‬‬
‫ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﺮﺟﻊ ﺍﻟﺸﻴﻌﺔ ﳏﻤﺪ ﺣﺴﲔ ﻓﻀﻞ ﺍﷲ‬ ‫‪.٢٦‬‬

‫‪٢٦٦‬‬
‫‪٢٦٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺃﺑﺸﺮﻭﺍ ﻳﺎ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﲞﱪ ﺳﺎﺭ‬ ‫‪.٢٧‬‬

‫ﺍﻟﺘﻴﺎﺭ ﺍﳉﻬﺎﺩﻱ ﺍﳌﻔﺘﺮﻯ ﻋﻠﻴﻪ‬ ‫‪.٢٨‬‬
‫ﺍﻟﺒﻴﺎﻥ ﺍﻟﺘﺄﺳﻴﺴﻲ ﳍﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻌﺮﺍﻕ‬ ‫‪.٢٩‬‬
‫ﺃﺑﻌﺎﺩ ﺍﻟﺘﺤﺎﻟﻒ ﺍﻟﺮﺍﻓﻀﻲ ﺍﻟﺼﻠﻴﱯ ﰲ ﺍﻟﻌﺮﺍﻕ ﻭﺁﺛﺎﺭﻩ ﻋﻠﻰ ﺍﳌﻨﻄﻘﺔ‬ ‫‪.٣٠‬‬
‫ﺑﻴﺎﻧﺎﺕ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺍﳌﻜﺘﻮﺑﺔ ﻭﺍﻟﺼﻮﺗﻴﺔ‬ ‫‪.٣١‬‬
‫ﺍﻟﺰﺭﻗﺎﻭﻱ ﻣﻦ ﻫﲑﺍﺕ ﺇﱃ ﺍﻟﻌﺮﺍﻕ ﻧﺸﺮﺗﻪ ﻗﻨﺎﺓ )ﺍﻝ ﰊ ﺳﻲ ( ﺍﻟﻔﻀﺎﺋﻴﺔ‬ ‫‪.٣٢‬‬
‫ﺻﻮﺗﻴﺎﺕ ﺍﻟﺸﻴﺦ ﺍ‪‬ﺎﻫﺪ ﺃﺳﺎﻣﺔ ﺑﻦ ﻻﺩﻥ ﺣﻔﻈﻪ ﺍﷲ‬ ‫‪.٣٣‬‬

‫‪٢٦٧‬‬
‫‪٢٦٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻣﻠﺤﻖ ﺑﺄﻫﻢ ﻣﻘﺎﻻﺕ ﺍﻟﺸﻬﻴﺪ ﺃﺑﻮ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻋﻠﻴﻪ ﺷﺂﺑﻴﺐ ﺍﻟﺮﲪﺔ ﻭﺍﻟﺮﺿـﻮﺍﻥ ﺩﻭﻥ ﺗﻌﻠﻴـﻖ‬
‫ﺍﻵﻥ ‪ ،‬ﻭﺳﻮﻑ ﺗﻌﻠﻖ ﻋﻠﻴﻬﺎ ﻓﻴﻤﺎ ﺑﻌﺪ ‪ ،‬ﺣﻴﺚ ﺟﺎﺀﻧﺎ ﺧﱪ ﺍﺳﺘﺸﻬﺎﺩﻩ ﻓﺠﺄﺓ‬
‫ﺇﳊﻖ ﺑﺎﻟﻘﺎﻓﻠﺔ‬
‫ﻟﻠﻘﺎﺋﺪ ﺍﻟﺸﻴﺦ؛ ﺃﰊ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ‬
‫ﺣﻔﻈﻪ ﺍﷲ ﻭﺃﻳﺪﻩ ﺑﻨﺼﺮﻩ‪ ..‬ﺁﻣﲔ‬
‫ﺇﻥ ﺍﳊﻤﺪ ﷲ‪ ،‬ﳓﻤﺪﻩ ﻭﻧﺴﺘﻌﻴﻨﻪ ﻭﻧﺴﺘﻐﻔﺮﻩ‪ ،‬ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ ﻭﻣﻦ ﺳﻴﺌﺎﺕ ﺃﻋﻤﺎﻟﻨﺎ ﻣﻦ ﻳﻬـﺪﻩ‬
‫ﺍﷲ ﻓﻼ ﻣﻀﻞ ﻟﻪ‪ ،‬ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎﺩﻱ ﻟﻪ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﺃﺷـﻬﺪ ﺃﻥ‬
‫ﳏﻤﺪﹰﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ﺑﻠﻎ ﺍﻟﺮﺳﺎﻟﺔ ﻭﺃﺩﻯ ﺍﻷﻣﺎﻧﺔ ﻭﻧﺼﺢ ﺍﻷﻣﺔ ﻭﺗﺮﻛﻬﺎ ﻋﻠﻰ ﺍﶈﺠ‪‬ﺔ ﺍﻟﺒﻴﻀﺎﺀ ﻟﻴﻠﻬﺎ ﻛﻨـﻬﺎﺭﻫﺎ‬
‫ﻻ ﻳﺰﻳﻎ ﻋﻨﻬﺎ ﺇﻻ ﻫﺎﻟﻚ‪.‬‬
‫}ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺗﻘﻮﺍ ﺍﷲ ﺣﻖ ﺗﻘﺎﺗﻪ ﻭﻻ ﲤﻮﺗﻦ ﺇﻻ ﻭﺃﻧﺘﻢ ﻣﺴﻠﻤﻮﻥ{‪.‬‬
‫}ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﺗﻘﻮﺍ ﺭﺑﻜﻢ ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ ﻣﻦ ﻧﻔﺲ ﻭﺍﺣﺪﺓ ﻭﺧﻠﻖ ﻣﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻭﺑﺚ ﻣﻨﻬﻤﺎ ﺭﺟﺎ ﹰﻻ ﻛﺜﲑﹰﺍ‬
‫ﻭﻧﺴﺎﺀﺍ ﻭﺍﺗﻘﻮﺍ ﺍﷲ ﺍﻟﺬﻱ ﺗﺴﺎﺀﻟﻮﻥ ﺑﻪ ﻭﺍﻷﺭﺣﺎﻡ ﺇﻥ ﺍﷲ ﻛﺎﻥ ﻋﻠﻴﻜﻢ ﺭﻗﻴﺒﺎ{‪.‬‬
‫}ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺗﻘﻮﺍ ﺍﷲ ﻭﻗﻮﻟﻮﺍ ﻗﻮ ﹰﻻ ﺳﺪﻳﺪﺍ ﻳﺼﻠﺢ ﻟﻜﻢ ﺃﻋﻤﺎﻟﻜﻢ ﻭﻳﻐﻔﺮ ﻟﻜﻢ ﺫﻧﻮﺑﻜﻢ ﻭﻣﻦ ﻳﻄـﻊ‬
‫ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﻘﺪ ﻓﺎﺯ ﻓﻮﺯﹰﺍ ﻋﻈﻴﻤﺎ{‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻳﻈﻨﺎﻥ ﻛﻞ ﺍﻟﻈﻦ ﺃﻥ ﻻ ﺗﻼﻗﻴﺎ‬ ‫ﻭﻗﺪ ﳚﻤﻊ ﺍﷲ ﺍﻟﺸﺘﻴﺘﲔ ﺑﻌﺪﻣﺎ‬
‫ﺇﱃ ﺃﺧﻮﺓ ﺍﳌﻨﻬﺞ ﻭﺭﻓﺎﻕ ﺍﻟﺪﺭﺏ ﻭﺃﺧﻼﺀ ﺍﻟﺮﻭﺡ؛‬
‫ﺃﺧﺎﻃﺒﻜﻢ ﻭﺍﻟﺸﻮﻕ ﳛﺪﻭﱐ ﻭﺃﻣﻞ ﺍﻟﻠﻘﺎﺀ ﻳﺪﻓﻌﲏ ﺃﻥ ﳚﻤﻊ ﺍﷲ ﺍﻟﺸﻤﻞ‪ ،‬ﻭﺃﻥ ﻳﻠﺘﺄﻡ ﺍﳉﻤﻊ ﻛﺮﺓ ﺃﺧﺮىﻌﻠـﻰ‬
‫ﻃﺎﻋﺔ ﺍﷲ ﻭﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪.‬‬
‫ﺃﺧﺎﻃﺒﻜﻢ ﻭﺃﻧﺎ ﺃﻧﺘﻈﺮ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﺗﺼﻠﻮﻥ ﻓﻴﻪ ﺣﺒﺎﻝ ﺍﻟﻮﺩ ﺍﻟﺴﺎﺑﻖ ﻭﺗﺮﳑﻮﻥ ﻓﻴﻪ ﺑﻨﺎﺀ ﺍﻷﺧﻮﺓ ﺍﻟﺴﺎﻟﻔﺔ‪.‬‬
‫ﻛﻴﻒ ﻭﻛﻞ ﻋﲔ ﺗﻨﻄﻖ‬ ‫ﺣﱯ ﻟﻜﻢ ﻳﺎ ﺃﺧﻮﰐ ﳌﹼﺎ ﻳﻌﺪ ﺳﺮﺍ‬
‫ﺣﺒﹰﺎ ﻋﻠﻰ ﺟﻨﺒﺎﺕ ﻗﻠﱯ ﻳﺸﺮﻕ‬ ‫ﲟﺤﺒﺔ ﺍﷲ ﺍﻟﻌﻠﻲ ﳛﺒﻜﻢ‬
‫ﻣﺎ ﺿﺎﻕ ﻋﻨﻪ ﺍﻟﻘﻠﺐ ﻭﻫﻮ ﺿﻴﻖ‬ ‫ﻓﻜﻞ ﻓﺮﺩ ﰲ ﺍﻟﻔﺆﺍﺩ ﻣﻜﺎﻧﻪ‬
‫ﺃﺧﺎﻃﺒﻜﻢ ﺑﻌﺪ ﺃﻥ ﻗ ﹼﻞ ﺍﳌﻮﺍﻓﻖ‪ ،‬ﻭﻋ ‪‬ﺰ ﺍﻟﻨﺼﲑ‪ ،‬ﻭﻛﺜﺮﺕ ﺍﳉﺮﺍﺡ ﻭﺍﺷﺘ ‪‬ﺪ ﺍﳋﻄﺐ ﻭﲣﻄﻔﺖ ﻳﺪ ﺍﳌﻨﻮﻥ ﻛﺜﲑﹰﺍ ﻣﻦ‬
‫ﺍﻟﻔﺮﺳﺎﻥ ﺍﻷﻭﺍﺋﻞ‪ ،‬ﻭﺍﻷﺑﻄﺎﻝ ﺍﻷﻣﺎﺛﻞ‪.‬‬
‫ﻭﻗﺪ ﺃﺧﺮﻧﺎ ﺍﷲ ﳊﻜﻤﺔ ﻳﻌﻠﻤﻬﺎ‪.‬‬
‫ﻭﳓﻦ ﻧﻌﺎﻫﺪﻩ ﺳﺒﺤﺎﻧﻪ ﻭﻧﻌﺎﻫﺪﻛﻢ ﺃﻥ ﻧﻈﻞ ﺷﺠﻰ‪ ‬ﰲ ﺣﻠﻮﻕ ﺍﻟﻄﻐﺎﺓ‪ ،‬ﻭﺳﻴﻔﹰﺎ ﻣﺴﻠﻄﹰﺎ ﻋﻠﻰ ﺭﻗﺎﺏ ﺍﻟﻈـﺎﳌﲔ‪،‬‬
‫ﻭﺟﻨﺪﹰﺍ ﻟﻺﺳﻼﻡ ﻧﺬﻭﺩ ﻋﻦ ﺣﻴﺎﺿﻪ‪ ،‬ﻭﻧﺴﺘﺴﻬﻞ ﰲ ﺳﺒﻴﻠﻪ ﺍﻟﺼﻌﺐ‪ ،‬ﻭﻧﺴﺘﺮﺧﺺ ﻧﻔﻮﺳﻨﺎ ﺣﱴ ﻳﻈﻬﺮﻩ ﺍﷲ ﺃﻭ‬
‫‪‬ﻠﻚ ﺩﻭﻧﻪ‪.‬‬

‫‪٢٦٨‬‬
‫‪٢٦٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺃﺧﺎﻃﺒﻜﻢ ﻣﺸﻔﻘﹰﺎ ﻧﺎﺻﺤﺎﹰ‪ ،‬ﻭﺣﺰﻳﻨﹰﺎ ﻣﺘﻌﺠﺒﹰﺎ ﺃﻥ ﻳﺘﺨﻠﻒ ﻣﺜﻠﻜﻢ ﻋﻦ ﺍﻟﺮﻛﺐ‪ ،‬ﻭﻳﺴﺘﺄﺧﺮ ﺑﻌﻀﻜﻢ ﻳـﺴﺘﺒﻘﻲ‬
‫ﺍﳊﻴﺎﺓ‪ ،‬ﻭﻳﺜﹼﺎﻗﻞ ﲨﻌﻜﻢ ﻋﻦ ﺍﻟﻨﻔﲑ‪ ،‬ﻭﻗﺪ ﺃﺗﺎﻛﻢ ﺍﻟﺼﻠﻴﺐ ﻭﺃﺟﻠﺐ ﻋﻠﻴﻜﻢ ﲞﻴﻠﻪ ﻭﺭﺟﻠﻪ ﻭﺭﻣﺎﻛﻢ ﻋﻦ ﻗـﻮﺱ‬
‫ﻭﺍﺣﺪﺓ‪.‬‬
‫ﻓﺄﻳﻦ ﺣﺪﻳﺚ ﺍﳌﺎﺿﻲ‪ ،‬ﻭﲰﺮ ﺍﻟﻠﻴﺎﱄ‪ ،‬ﻭﺟﺮﺍﺣﺎﺕ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﺁﻫﺎﺕ ﺍﳌﺸﺘﺎﻗﲔ ﺇﱃ ﺍﳉﻬﺎﺩ ﻭ ﺍﳉﻨﺎﻥ ﻭﺍﳊﻮﺭ!!‬
‫ﺃﺗﺮﺿﻮﻥ ﻷﻧﻔﺴﻜﻢ ﻣﺜﻞ ﺍﻟﺴﻮﺀ؟!‬
‫ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪} :‬ﺃﱂ ﺗﺮ ﺇﱃ ﺍﻟﺬﻳﻦ ﻗﻴﻞ ﳍﻢ ﻛﻔﻮﺍ ﺃﻳﺪﻳﻜﻢ ﻭﺃﻗﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ ﻭﺁﺗﻮﺍ ﺍﻟﺰﻛﺎﺓ ﻓﻠﻤـﺎ ﻛﺘـﺐ‬
‫ﻋﻠﻴﻬﻢ ﺍﻟﻘﺘﺎﻝ ﺇﺫﺍ ﻓﺮﻳﻖ ﻣﻨﻬﻢ ﳜﺸﻮﻥ ﺍﻟﻨﺎﺱ ﻛﺨﺸﻴﺔ ﺍﷲ ﺃﻭ ﺃﺷﺪ ﺧﺸﻴﺔ ﻭﻗﺎﻟﻮﺍ ﺭﺑﻨﺎ ﱂ ﻛﺘﺒﺖ ﻋﻠﻴﻨﺎ ﺍﻟﻘﺘﺎﻝ‬
‫ﻟﻮﻻ ﺃﺧﺮﺗﻨﺎ ﺇﱃ ﺃﺟﻞ ﻗﺮﻳﺐ ﻗﻞ ﻣﺘﺎﻉ ﺍﻟﺪﻧﻴﺎ ﻗﻠﻴﻞ ﻭﺍﻵﺧﺮﺓ ﺧﲑ ﳌﻦ ﺍﺗﻘﻰ ﻭﻻ ﺗﻈﻠﻤـﻮﻥ ﻓﺘـﻴﻼ * ﺃﻳﻨﻤـﺎ‬
‫ﺗﻜﻮﻧﻮﺍ ﻳﺪﺭﻛﻜﻢ ﺍﳌﻮﺕ ﻭﻟﻮ ﻛﻨﺘﻢ ﰲ ﺑﺮﻭﺝ ﻣﺸﻴﺪﺓ{‪.‬‬
‫ﻓﻬﺎﻫﻲ ﺃﻣﺮﻳﻜﺎ ﺟﺎﺀﺕ ﺑﻘﻀﻬﺎ ﻭﻗﻀﻴﻀﻬﺎ‪ ،‬ﻭﺃﻗﺒﻠﺖ ﺑﻔﺨﺮﻫﺎ ﻭﺧﻴﻼﺋﻬﺎ ﲢﺎ ‪‬ﺩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻓـﺄﻳﻦ ﺃﺳـﻮﺩ‬
‫ﺍﻟﺸﺮﻯ‪ ،‬ﻭﻓﺮﺳﺎﻥ ﺍﳌﻴﺪﺍﻥ‪ ،‬ﻭﺃﺑﻄﺎﻝ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺭﺟﺎﻝ ﺍﻟﻌﻘﻴﺪﺓ!! }ﻓﻬﻞ ﻋﺴﻴﺘﻢ ﺇﻥ ﻛﺘﺐ ﻋﻠﻴﻜﻢ ﺍﻟﻘﺘﺎﻝ ﺃﻥ‬
‫ﻻ ﺗﻘﺎﺗﻠﻮﺍ ﻗﺎﻟﻮﺍ ﻭﻣﺎﻟﻨﺎ ﺃﻻ ﻧﻘﺎﺗﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻗﺪ ﺃﺧﺮﺟﻨﺎ ﻣﻦ ﺩﻳﺎﺭﻧﺎ ﻭﺃﺑﻨﺎﺋﻨﺎ ﻓﻠﻤﺎ ﻛﺘﺐ ﻋﻠﻴﻬﻢ ﺍﻟﻘﺘـﺎﻝ‬
‫ﺗﻮﻟﻮﺍ ﺇﻻ ﻗﻠﻴﻼ ﻣﻨﻬﻢ ﻭﺍﷲ ﻋﻠﻴﻢ ﺑﺎﻟﻈﺎﳌﲔ{‬
‫ﻟﻘﺪ ﻗﺎﻝ ﺃﺋﻤﺘﻨﺎ ﻗﺪﳝﺎ‪) :‬ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻌﺮﻑ ﻣﻘﺎﻣﻚ ﻓﺎﻧﻈﺮ ﺍﳊﻖ ﻓﻴﻤﺎ ﺃﻗﺎﻣﻚ؟(‪ ،‬ﻓﻄﻮﰉ ﳌﻦ ﺃﻗﺎﻣـﻪ ﺍﷲ ﰲ‬
‫ﻣﻘﺎﻡ ﺍﳉﻬﺎﺩ‪ ،‬ﻭﺍﻟﻨﻜﺎﻳﺔ ﰲ ﺃﻋﺪﺍﺋﻪ‪ ،‬ﻭﺍﻟﺘﺤﺮﻳﺾ ﻋﻠﻴﻪ‪.‬‬
‫ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪}:‬ﻓﻘﺎﺗﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻻ ﺗﻜﻠﻒ ﺇﻻ ﻧﻔﺴﻚ ﻭﺣﺮﺽ ﺍﳌﺆﻣﻨﲔ ﻋﺴﻰ ﺍﷲ ﺃﻥ ﻳﻜﻒ ﺑﺄﺱ‬
‫ﻼ{‪ ،‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪} :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﱯ ﺣـﺮﺽ ﺍﳌـﺆﻣﻨﲔ ﻋﻠـﻰ‬ ‫ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻭﺍﷲ ﺃﺷﺪ ﺑﺄﺳﹰﺎ ﻭﺃﺷﺪ ﺗﻨﻜﻴ ﹰ‬
‫ﺍﻟﻘﺘﺎﻝ{‪ ،‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪} :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺃﻣﻨﻮﺍ ﻫﻞ ﺃﺩﻟﻜﻢ ﻋﻠﻰ ﲡﺎﺭﺓ ﺗﻨﺠﻴﻜﻢ ﻣﻦ ﻋﺬﺍﺏ ﺃﻟﻴﻢ ﺗﺆﻣﻨـﻮﻥ‬
‫ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ﻭﲡﺎﻫﺪﻭﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺑﺄﻣﻮﺍﻟﻜﻢ ﻭﺃﻧﻔﺴﻜﻢ ﺫﻟﻜﻢ ﺧﲑ ﻟﻜﻢ ﺇﻥ ﻛﻨﺘﻢ ﺗﻌﻠﻤﻮﻥ ﻳﻐﻔﺮ ﻟﻜـﻢ‬
‫ﺫﻧﻮﺑﻜﻢ ﻭﻳﺪﺧﻠﻜﻢ ﺟﻨﺎﺕ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎﺍﻷ‪‬ﺎﺭﻭﻣﺴﺎﻛﻦ ﻃﻴﺒﺔ ﰲ ﺟﻨﺎﺕ ﻋﺪﻥ ﺫﻟـﻚ ﺍﻟﻔـﻮﺯ ﺍﻟﻌﻈـﻴﻢ‬
‫ﻭﺃﺧﺮﻯ ﲢﺒﻮ‪‬ﺎ ﻧﺼﺮ ﻣﻦ ﺍﷲ ﻭﻓﺘﺢ ﻗﺮﻳﺐ ﻭﺑﺸﺮ ﺍﳌﺆﻣﻨﲔ{‪.‬‬
‫ﻭﻗﺪ ﺃﺧﺮﺝ ﺍﺑﻦ ﻣﺎﺟﻪ ﻋﻦ ﻛﺮﻳﺐ ﺃﻧﻪ ﲰﻊ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﻳﻘﻮﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‪:‬‬
‫)ﺇﻻ ﻫﻞ ﻣﻦ ﻣﺸﻤ‪‬ﺮ ﺇﱃ ﺍﳉﻨﺔ ﻓﺈﻥ ﺍﳉﻨ‪‬ﺔ ﻻ ﺧﻄﺮ ﳍﺎ ﻫﻲ ﻭﺭﺏ ﺍﻟﻜﻌﺒﺔ ﻧﻮﺭ ﻳﺘﻸﻷ‪ ،‬ﻭﺭﳛﺎﻧﺔ ‪‬ﺘﺰ‪ ،‬ﻭﻗـﺼﺮ‬
‫ﻣﺸﻴﺪ‪ ،‬ﻭ‪‬ﺮ ﻣﻄﹼﺮﺩ‪ ،‬ﻭﲦﺮﺓ ﻧﻀﻴﺠﺔ‪ ،‬ﻭﺯﻭﺟﺔ ﺣﺴﻨﺎﺀ ﲨﻴﻠﺔ‪ ،‬ﻭﺣﻠﻞ ﻛﺜﲑﺓ‪ ،‬ﻭﻣﻘﺎﻡ ﰲ ﺃﺑﺪ ﰲ ﺩﺍﺭ ﺳـﻠﻴﻤﺔ‪،‬‬
‫ﻭﻓﺎﻛﻬﺔ ﻭﺧﻀﺮﺓ‪ ،‬ﻭﺣﱪﺓ ﻭﻧﻌﻤﺔ ﰲ ﳏﻠﺔ ﻋﺎﻟﻴﺔ ‪‬ﻴﺔ(؟ ﻗﺎﻟﻮﺍ‪) :‬ﻧﻌﻢ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﳓﻦ ﺍﳌﺸﻤﺮﻭﻥ ﳍﺎ(‪ ،‬ﻗﺎﻝ‪:‬‬
‫)ﻗﻮﻟﻮﺍ ﺇﻥ ﺷﺎﺀ ﺍﷲ(‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻘﻮﻡ‪) :‬ﺇﻥ ﺷﺎﺀ ﺍﷲ(‪ ،‬ﰒ ﺫﻛﺮ ﺍﳉﻬﺎﺩ ﻭﺣﺮﺽ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻋﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻣﻮﻗﻮﻓﹰﺎ ‪ -‬ﻗﺎﻝ‪) :‬ﻣﻦ ﺣﺮﺽ ﺃﺧﺎﻩ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ﻛﺎﻥ ﻟﻪ ﻣﺜﻞ ﺃﺟﺮﻩ‪ ،‬ﻭﻛﺎﻥ ﻟـﻪ‬
‫ﰲ ﻛﻞ ﺧﻄﻮﺓ ﻣﻦ ﺫﻟﻚ ﻋﺒﺎﺩﺓ ﺳﻨﺔ(‪.‬‬
‫ﺇﻻ ﲜﻴﻞ ﻋﻈﻴﻢ ﺍﻟﺒﺬﻝ ﻣﻐﻮﺍﺭ‬ ‫ﻓﺎﻟﻨﺼﺮ ﻳﺎ ﻗﻮﻣﻲ ﻟﻦ ‪‬ﻦ ﺳﺤﺎﺋﺒﻪ‬

‫‪٢٦٩‬‬
 ‫‪٢٧٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﺎﳉﺬﻉ ﻣﻦ ﻣﻜﺔ ﻭﺍﻟﻐﺼﻦ ﺃﻧﺼﺎﺭ‬ ‫ﻫ‪‬ﺒﻮﺍ ﻭﻟﺒﻮﺍ ﻓﻤﺎ ﰲ ﺍﻟﺒﺆﺱ ﻣﻦ ﺭﻏ ٍﺪ‬

‫ﻭﻣﺮﻫﻒ ﺍﳊﺪ ﻣﺴﻨﻮﻧﹰﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺭ‬ ‫ﻭﱂ ﺗﺰﻝ ﺭﺍﻳﺔ ﺍﻟﺘﻮﺣﻴﺪ ﺧﺎﻓﻘ ﹰﺔ‬
‫ﻭﻗﺪ ﺁﳌﻨﺎ ﻭﻗﺮﺡ ﺃﻛﺒﺎﺩﻧﺎ ﺃﻧﺎ ﺭﺃﻳﻨﺎ ﺍﳉﻬﺎﺩ ﻗﺪ ﺩﺭﺳﺖ ﺁﺛﺎﺭﻩ ﻓﻼ ﺗ‪‬ﺮﻯ‪ ،‬ﻭﻃﹸﻤﺴﺖ ﺃﻧﻮﺍﺭﻩ ﺑﲔ ﺍﻟﻮﺭﻯ‪ ،‬ﻭﺃﻋﺘﻢ‬
‫ﻟﻴﻠﻪ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻣ‪‬ﻘﻤﺮﺍ‪ ،‬ﻭﺃﻇﻠﻢ ‪‬ﺎﺭﻩ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻧﻴ‪‬ﺮﺍ‪ ،‬ﻭﺫﻭﻯ ﻏﺼﻨﻪ ﺑﻌﺪ ﺃﻥ ﻛـﺎﻥ ﻣﻮﺭﻗـﺎ‪ ،‬ﻭﺍﻧﻄﻔـﺄ‬
‫ﺣ‪‬ﺴﻨﻪ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻣﺸﺮﻗﺎ‪ ،‬ﻭﻗﻔﻠﺖ ﺃﺑﻮﺍﺑﻪ ﻓﻼ ﺗﻄﺮﻕ‪ ،‬ﻭﺃﻏﻠﻠﺖ ﺃﺳﺒﺎﺑﻪ ﻓﻼ ﺗﺮﻣﻖ‪ ،‬ﻭﺻﻔﻨﺖ ﺧﻴﻮﻟﻪ ﻓـﻼ‬
‫ﺗﺮﻛﺾ‪ ،‬ﻭﺭﺑﻀﺖ ﺃﺳﻮﺩﻩ ﻓﻼ ﺗﻨﻬﺾ‪ ،‬ﻭﺍﻣﺘﺪﺕ ﺃﻳﺪﻱ ﺍﻟﻜﻔﺮﺓ ﺍﻷﺫﻻﺀ ﺇﱃ ﺍﳌﺴﻠﻤﲔ ﻓﻼ ﺗﻘﺒﺾ‪ ،‬ﻭﺃﻏﻤﺪﺕ‬
‫ﺍﻟﺴﻴﻮﻑ ﻣﻦ ﺃﻋﺪﺍﺀ ﺍﻟﺪﻳﻦ ﺇﺧﻼﺩﹰﺍ ﺇﱃ ﺣﻀﻴﺾ ﺍﻟﺪﻋﺔ ﻭﺍﻷﻣﺎﻥ‪ ،‬ﻭﺧﺮﺱ ﻟﺴﺎﻥ ﺍﻟﻨﻔﲑ ﺇﻟﻴﻬﻢ ﻓﺼﺎﺡ ﻧﻔﲑﻫﻢ‬
‫ﰲ ﺃﻫﻞ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺁﻣﺖ ﻋﺮﻭﺱ ﺍﻟﺸﻬﺎﺩﺓ ﺇﺫ ﻋﺪﻣﺖ ﺍﳋﺎﻃﺒﲔ‪ ،‬ﻭﺃﳘﻞ ﺍﻟﻨﺎﺱ ﺍﳉﻬﺎﺩ ﻛـﺄ‪‬ﻢ ﻟﻴـﺴﻮﺍ ﺑـﻪ‬
‫ﳐﺎﻃﺒﲔ‪.‬‬
‫ﻓﻼ ﳒﺪ ﺇﻻ ﻣﻦ ﻃﻮﻯ ﻧﺸﺎﻃﻪ ﻋﻨﻪ ﺃﻭ ﺍﺛﹼﺎﻗﻞ ﺇﱃ ﻧﻌﻴﻢ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺰﺍﺋﻞ ﺭﻏﺒﺔ ﻋﻨﻪ‪ ،‬ﺃﻭ ﺗﺮﻛﻪ ﺟﺰﻋﹰﺎ ﻣـﻦ ﺍﻟﻘﺘـﻞ‬
‫ﻭﻫﻠﻌﺎ‪ ،‬ﺃﻭ ﺃﻋﺮﺽ ﻋﻨﻪ ﺷﺤﹰﺎ ﻋﻦ ﺍﻹﻧﻔﺎﻕ ﻭﻃﻤﻌﺎ‪ .‬ﺃﻭ ﺟﻬﻞ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﺍﳉﺰﻳﻞ‪ ،‬ﺃﻭ ﺭﺿﻲ ﺑﺎﳊﻴـﺎﺓ‬
‫ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺍﻵﺧﺮﺓ }ﻭﻣﺎ ﻣﺘﺎﻉ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﰲ ﺍﻵﺧﺮﺓ ﺇﻻ ﻗﻠﻴﻞ{‪.‬‬
‫ﻓﻴﺎ ﺇﺧﻮﺓ ﺍﻟﻌﻘﻴﺪﺓ؛‬
‫ﰈ ﺗﺘﻌﻠﻠﻮﻥ ‪ -‬ﻭﺃﻧﺘﻢ ﺃﻫﻞ ﺍﳊﻖ؟ ‪ -‬ﻭﻣﺎ ﺍﻟﺬﻱ ﻳﻘﻌﺪ ﺑﻜﻢ ﻳﺎ ﺃﻫﻞ ﺍﻟﺼﺪﻕ؟ ﺃﻷﻫﻞ ﻭﺍﻷﻭﻻﺩ ﻭﺍﳌﺴﺎﻛﻦ؟ ﻗﺎﻝ‬
‫ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﻗﻞ ﺇﻥ ﻛﺎﻥ ﺁﺑﺎﺅﻛﻢ ﻭﺃﺑﻨﺎﺅﻛﻢ ﻭﺇﺧﻮﺍﻧﻜﻢ ﻭﺃﺯﻭﺍﺟﻜﻢ ﻭﻋﺸﲑﺗﻜﻢ ﻭﺃﻣﻮﺍﻝ ﺍﻗﺘﺮﻓﺘﻤﻮﻫﺎ ﻭﲡﺎﺭﺓ‬
‫ﲣﺸﻮﻥ ﻛﺴﺎﺩﻫﺎ ﻭﻣﺴﺎﻛﻦ ﺗﺮﺿﻮ‪‬ﺎ ﺃﺣﺐ ﺇﻟﻴﻜﻢ ﻣﻦ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺟﻬﺎﺩ ﰲ ﺳﺒﻴﻠﻪ ﻓﺘﺮﺑﺼﻮﺍ ﺣﱴ ﻳﺄﰐ ﺍﷲ‬
‫ﺑﺄﻣﺮﻩ ﻭﺍﷲ ﻻ ﻳﻬﺪﻱ ﺍﻟﻘﻮﻡ ﺍﻟﻔﺎﺳﻘﲔ{‪.‬‬
‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳌﺸﺎﺭﻉ‪) :‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻣﻦ ﺍﻟﺘﺤﺬﻳﺮ ﻭﺍﻟﺘﺨﻮﻳﻒ ﻭﺍﻟﺘﻬﺪﻳﺪ ﳌﻦ ﺗﺮﻙ ﺍﳉﻬﺎﺩ ﺭﻏﺒـﺔ‬
‫ﻋﻨﻪ ﺳﻜﻮﻧﹰﺎ ﺇﱃ ﻣﺎ ﻫﻮ ﻓﻴﻪ ﻣﻦ ﺍﻷﻫﻞ ﻭﺍﳌﺎﻝ ﻣﺎﻓﻴﻪ ﻛﻔﺎﻳﺔ‪ ،‬ﻓﺎﻋﺘﱪﻭﺍ ﻳﺎ ﺃﻭﱄ ﺍﻷﺑﺼﺎﺭ(‪.‬‬
‫ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﺎﻟﻜﻢ ﺇﺫﺍ ﻗﻴﻞ ﻟﻜﻢ ﺍﻧﻔﺮﻭﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺍﺛﺎﻗﻠﺘﻢ ﺇﱃ ﺍﻷﺭﺽ ﺃﺭﺿﻴﺘﻢ‬
‫ﺑﺎﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺍﻵﺧﺮﺓ ﻓﻤﺎ ﻣﺘﺎﻉ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﰲ ﺍﻵﺧﺮﺓ ﺇﻻ ﻗﻠﻴﻞ{‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﺭﲪﻪ ﺍﷲ‪) :‬ﻫﺬﺍ ﺗﻮﺑﻴﺦ ﻋﻠﻰ ﺗﺮﻙ ﺍﳉﻬﺎﺩ ﻭﻋﺘﺎﺏ ﻋﻠﻰ ﺍﻟﺘﻘﺎﻋﺪ ﻋﻦ ﺍﳌﺒـﺎﺩﺭﺓ ﺇﱃ ﺍﳋـﺮﻭﺝ‪،‬‬
‫ﻭﻗﻮﻟﻪ؛ }ﺍﺛﺎﻗﻠﺘﻢ{ ﺃﻱ ﺇﱃ ﻧﻌﻴﻢ ﺍﻷﺭﺽ ﺃﻭ ﺍﻹﻗﺎﻣﺔ ﰲ ﺍﻷﺭﺽ(‪.‬‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﻓﺮﺡ ﺍﳌﺨﻠﻔﻮﻥ ﲟﻘﻌﺪﻫﻢ ﺧﻼﻑ ﺭﺳﻮﻝ ﺍﷲ ﻭﻛﺮﻫﻮﺍ ﺃﻥ ﳚﺎﻫﺪﻭﺍ ﺑﺄﻣﻮﺍﳍﻢ ﻭﺃﻧﻔـﺴﻬﻢ ﰲ‬
‫ﻼ ﻭﻟﻴﺒﻜﻮﺍ‬
‫ﺳﺒﻴﻞ ﺍﷲ ﻭﻗﺎﻟﻮﺍ ﻻ ﺗﻨﻔﺮﻭﺍ ﰲ ﺍﳊﺮ ﻗﻞ ﻧﺎﺭ ﺟﻬﻨﻢ ﺃﺷﺪ ﺣﺮﹰﺍ ﻟﻮ ﻛﺎﻧﻮﺍ ﻳﻔﻘﻬﻮﻥ * ﻓﻠﻴﻀﺤﻜﻮﺍ ﻗﻠﻴ ﹰ‬
‫ﻛﺜﲑﹰﺍ ﺟﺰﺍﺀ ﲟﺎ ﻛﺎﻧﻮﺍ ﻳﻜﺴﺒﻮﻥ * ﻓﺈﻥ ﺭﺟﻌﻚ ﺍﷲ ﺇﱃ ﻃﺎﺋﻔﺔ ﻣﻨﻬﻢ ﻓﺎﺳﺘﺄﺫﻧﻮﻙ ﻟﻠﺨﺮﻭﺝ ﻓﻘﻞ ﻟﻦ ﲣﺮﺟـﻮﺍ‬
‫ﻣﻌﻲ ﺃﺑﺪﺍ ﻭﻟﻦ ﺗﻘﺎﺗﻠﻮﺍ ﻣﻌﻲ ﻋﺪﻭﺍ ﺇﻧﻜﻢ ﺭﺿﻴﺘﻢ ﺑﺎﻟﻘﻌﻮﺩ ﺃﻭﻝ ﻣﺮﺓ ﻓﺎﻗﻌﺪﻭﺍ ﻣﻊ ﺍﳋﺎﻟﻔﲔ * ﻭﻻ ﺗﺼﻞ ﻋﻠـﻰ‬
‫ﺃﺣﺪ ﻣﻨﻬﻢ ﻣﺎﺕ ﺃﺑﺪﺍ ﻭﻻ ﺗﻘﻢ ﻋﻠﻰ ﻗﱪﻩ ﺇ‪‬ﻢ ﻛﻔﺮﻭﺍ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻣﺎﺗﻮﺍ ﻭﻫﻢ ﻓﺎﺳﻘﻮﻥ{‪.‬‬

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‫‪٢٧١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﺎﻧﻈﺮ‪ -‬ﺭﲪﻚ ﺍﷲ ‪ -‬ﺇﱃ ﻫﺬﺍ ﺍﻟﻮﻋﻴﺪ ﺍﻟﺸﺪﻳﺪ‪ ،‬ﻭﺍﳋﺰﻱ ﺍﻟﺸﺪﻳﺪ‪ ،‬ﻭﺍﻟﻮﺑﺎﻝ ﺍﻷﻟﻴﻢ ﳌﻦ ﲣﻠﻒ ﻋﻦ ﺍﳉﻬـﺎﺩ‬
‫ﻭﺗﻘﺎﻋﺪ ﻋﻨﻪ ﻭﻛﺮﻩ ﺍﻹﻧﻔﺎﻕ ﻓﻴﻪ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻭﺇﻥ ﻛﺎﻧﺖ ﻧﺰﻟﺖ ﻷﻗﻮﺍﻡ ﺑﺄﻋﻴﺎ‪‬ﻢ ﻓﺈﻥ ﻓﻴﻬﺎ ﺗﺮﻫﻴﺒﹰﺎ ﻭ‪‬ﺪﻳﺪﹰﺍ ﳌﻦ ﻓﻌﻞ ﻛﻔﻌﻠﻬﻢ‪ ،‬ﻭﲣﻠﻒ ﻋـﻦ‬
‫ﻼ ﺷﻨﻴﻌﺎﹰ‪ ،‬ﻭﻭﻋﻴﺪﹰﺍ ﻓﻀﻴﻌﺎ ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑـﺎﷲ‪.‬‬
‫ﺍﳉﻬﺎﺩ ﺍﻟﻮﺍﺟﺐ ﻛﺘﺨﻠﻔﻬﻢ‪ ،‬ﻭﻧﺎﻫﻴﻚ ﻋﻦ ﺫﻟﻚ ﻓﻌ ﹰ‬
‫ﻓﻬﻞ ﺑﻌﺪ ﻫﺬﺍ ﺍﳋﺬﻻﻥ ﺧﺬﻻﻥ!! ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﻭﺍﺣﺬﺭﻭﺍ ﻣﻜﺮﻩ ﳌﻦ ﲣﻠﻒ ﻋﻦ ﺃﻣﺮﻩ‪.‬‬

‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﳌﺸﺎﺭﻉ ﺭﲪﻪ ﺍﷲ‪) :‬ﺍﻋﻠﻢ ﺃﻳﻬﺎ ﺍﻟﺮﺍﻏﺐ ﻋﻤﺎ ﺍﻓﺘﺮﺽ ﻋﻠﻴﻪ ﻣﻦ ﺍﳉﻬﺎﺩ ﺍﻟﻨﺎﻛﺐ ﻋـﻦ ﺳـﻨﻦ‬
‫ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﺴﺪﺍﺩ؛ ﺃﻧﻚ ﻗﺪ ﺗﻌﺮﺿﺖ ﺇﱃ ﺍﻟﻄﺮﺩ ﻭﺍﻹﺑﻌﺎﺩ ﻭﺣﺮﻣﺖ ﻭﺍﷲ ﺍﻹﺳﻌﺎﺩ ﺑﻨﻴﻞ ﺍﳌﺮﺍﺩ(‪.‬‬
‫ﻟﻴﺖ ﺷﻌﺮﻱ ﻫﻞ ﺳﺒﺐ ﺇﺣﺠﺎﻣﻚ ﻋﻦ ﺍﻟﻘﺘﺎﻝ ﻭﺍﻗﺘﺤﺎﻣﻚ ﻣﻌﺎﺭﻙ ﺍﻷﺑﻄﺎﻝ‪ ،‬ﻭﲞﻠﻚ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺑـﺎﻟﻨﻔﺲ‬
‫ﻭﺍﳌﺎﻝ؛ ﺇﻻ ﻃﻮﻝ ﺃﻣﻞ؟ ﺃﻭ ﺧﻮﻑ ﻫﺠﻮﻡ ﺃﺟﻞ؟ ﺃﻭ ﻓﺮﺍﻕ ﳏﺒﻮﺏ ﻣﻦ ﺃﻫﻞ ﻭﻣﺎﻝ؟ ﺃﻭ ﻭﻟﺪ ﻭﺧﺪﻡ ﻭﻋﻴـﺎﻝ؟‬
‫ﺃﻭ ﺃﺥ ﻟﻚ ﺷﻘﻴﻖ؟ ﺃﻭ ﻗﺮﻳﺐ ﻋﻠﻴﻚ ﺷﻔﻴﻖ؟ ﺃﻭ ﻭﱄ ﻛﺮﱘ؟ ﺃﻭ ﺻﺪﻳﻖ ﲪﻴﻢ؟ ﺃﻭ ﺣﺐ ﺯﻭﺟﺔ ﺫﺍﺕ ﺣـﺴﻦ‬
‫ﻭﲨﺎﻝ؟ ﺃﻭ ﺟﺎﻩ ﻣﻨﻴﻊ؟ ﺃﻭ ﻣﻨﺼﺐ ﺭﻓﻴﻊ؟ ﺃﻭ ﻗﺼﺮ ﻣﺸﻴﺪ؟ ﺃﻭ ﻇﻞ ﻣﺪﻳﺪ؟ ﺃﻭ ﻣﻠﺒﺲ ‪‬ﻲ ﺃﻭ ﻣﺄﻛﻞ ﻫﲏ؟‬
‫ﻟﻴﺲ ﻏﲑ ﻫﺬﺍ ﻳﻘﻌﺪﻙ ﻋﻦ ﺍﳉﻬﺎﺩ‪ ،‬ﻭﻻ ﺳﻮﺍﻩ ﻳﺒﻌﺪﻙ ﻋﻦ ﺭﺏ ﺍﻟﻌﺒﺎﺩ‪.‬‬
‫ﻭﺗﺎﷲ ﻣﺎ ﻫﺬﺍ ﻣﻨﻚ ﺃﻳﻬﺎ ﺍﻷﺥ ﲜﻤﻴﻞ! ﺃﻻ ﺗﺴﻤﻊ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﻭﺍ ﻣﺎﻟﻜﻢ ﺇﺫﺍ ﻗﻴﻞ ﻟﻜـﻢ‬
‫ﺍﻧﻔﺮﻭﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺍﺛﺎﻗﻠﺘﻢ ﺇﱃ ﺍﻷﺭﺽ ﺃﺭﺿﻴﺘﻢ ﺑﺎﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺍﻵﺧﺮﺓ ﻓﻤﺎ ﻣﺘﺎﻉ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﰲ ﺍﻵﺧﺮﺓ‬
‫ﺇﻻ ﻗﻠﻴﻞ{؟‬
‫ﺃﺻ ِﻎ ﳌﺎ ﺃﹸﻣﻠﻲ ﻋﻠﻴﻚ ﻣﻦ ﺍﳊﺠﺞ ﻭﺍﺳﺘﻤﻊ ﻣﺎ ﺃﻟﻘﻲ ﺇﻟﻴﻚ ﻣﻦ ﺍﻟﱪﺍﻫﲔ ﺍﻟﺴﺎﻃﻌﺔ ﻭﻟﺘﻌﻠﻢ ﺃﻧﻪ ﻣﺎ ﻳﻘﻌﺪﻙ ﻋـﻦ‬
‫ﺍﳉﻬﺎﺩ ﺳﻮﻯ ﺍﳊﺮﻣﺎﻥ ﻭﻟﻴﺲ ﻟﺘﺄﺧﺮﻙ ﺳﺒﺐ ﺇﻻ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺸﻴﻄﺎﻥ‪.‬‬
‫ﻭﺃﻣﺎ ﺳﻜﻮﻧﻚ ﺇﱃ ﻃﻮﻝ ﺍﻷﻣﻞ ﻭﺧﻮﻑ ﻫﺠﻮﻡ ﺍﻷﺟﻞ ﻭﺍﻻﺣﺘﺮﺍﺯ ﻣﻦ ﺍﳌﻮﺕ ﻻﺑﺪ ﻣﻦ ﻧﺰﻭﻟﻪ‪ ،‬ﻭﺍﻹﺷـﻔﺎﻕ‬
‫ﻣﻦ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﻻﺑﺪ ﻣﻦ ﺳﻠﻮﻙ ﺳﺒﻴﻠﻪ‪ ،‬ﻓﻮﺍﷲ ﺇﻥ ﺍﻹﻗﺪﺍﻡ ﻻ ﻳﻨﻘﺺ ﻋﻤﺮ ﺍﳌﻘﺪﻣﲔ ﻛﻤﺎ ﻻ ﻳﺰﻳﺪ ﺍﻹﺣﺠﺎﻡ‬
‫ﻋﻤﺮ ﺍﳌﺴﺘﺄﺧﺮﻳﻦ؛ }ﻭﻟﻜﻞ ﺃﻣﺔ ﺍﺟﻞ ﻓﺈﺫﺍ ﺟﺎﺀ ﺃﺟﻠﻬﻢ ﻓﻼ ﻳﺴﺘﺄﺧﺮﻭﻥ ﺳﺎﻋﺔ ﻭﻻ ﻳﺴﺘﻘﺪﻣﻮﻥ ﻭﻟﻦ ﻳﺆﺧﺮ ﺍﷲ‬
‫ﻧﻔﺴﹰﺎ ﺇﺫﺍ ﺟﺎﺀ ﺃﺟﻠﻬﺎ ﻭﺍﷲ ﺧﺒﲑ ﲟﺎ ﺗﻌﻤﻠﻮﻥ{‪} ،‬ﻛﻞ ﻧﻔﺲ ﺫﺍﺋﻘﺔ ﺍﳌﻮﺕ ﰒ ﺇﻟﻴﻨﺎ ﺗﺮﺟﻌﻮﻥ{‪.‬‬
‫ﻭﺇﻥ ﻟﻠﻤﻮﺕ ﺳﻜﺮﺍﺕ ‪ -‬ﺃﻳ‪‬ﻬﺎ ﺍﳌﻔﺘﻮﻥ ‪ -‬ﻭﺇﻥ ﻫﻮﻝ ﺍﳌﻄﻠﻊ ﺷﺪﻳﺪ ﻭﻟﻜﻦ ﻻ ﺗﺸﻌﺮﻭﻥ‪ ،‬ﻭﺇﻥ ﻟﻠﻘﱪ ﻋـﺬﺍﺑﹰﺎ ﻻ‬
‫ﻳﻨﺠﻮ ﻣﻨﻪ ﺇﻻ ﺍﻟﺼﺎﳊﻮﻥ‪ ،‬ﻭﺇﻥ ﻓﻴﻪ ﺳﺆﺍﻝ ﺍﳌﻠﻜﲔ ﺍﻟﻔﺎﺗﻨﲔ‪} ،‬ﻳﺜﺒﺖ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﺎﻟﻘﻮﻝ ﺍﻟﺜﺎﺑﺖ ﰲ ﺍﳊﻴـﺎﺓ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﰲ ﺍﻵﺧﺮﺓ ﻭﻳﻀﻞ ﺍﷲ ﺍﻟﻈﺎﳌﲔ ﻭﻳﻔﻌﻞ ﺍﷲ ﻣﺎ ﻳﺸﺎﺀ{‪.‬‬
‫ﰒ ﺑﻌﺪ ﺫﻟﻚ ﺍﳋﻄﺮ ﺍﻟﻌﻈﻴﻢ؛ ﺇﻣﺎ ﺳﻌﻴﺪﹰﺍ ﻓﺈﱃ ﺍﻟﻨﻌﻴﻢ ﺍﳌﻘﻴﻢ‪ ،‬ﻭﺇﻣﺎ ﺷﻘﻴﹰﺎ ﻓﺈﱃ ﻋﺬﺍﺏ ﺍﳉﺤﻴﻢ‪.‬‬
‫ﻭﺍﻟﺸﻬﻴﺪ ﺁﻣﻦ ﻣﻦ ﲨﻴﻊ ﺫﻟﻚ ﻻ ﳜﺶ ﺷﻴﺌﹰﺎ ﻣﻦ ﻫﺬﻩ ﺍﳌﻬﺎﻟﻚ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‪:‬‬
‫)ﻻ ﳚﺪ ﺃﻟﺸﻬﻴﺪ ﻣﻦ ﺃﱂ ﺍﻟﻘﺘﻞ ﺇﻻ ﻛﻤﺲ ﺍﻟﻘﺮﺻﺔ(‪.‬‬

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‫‪٢٧٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﻤﺎ ﻳﻘﻌﺪ ﺑﻚ ‪ -‬ﺃﻳﻬﺎ ﺍﻷﺥ ‪ -‬ﻋﻦ ﺍﻧﺘﻬﺎﺯ ﻫﺬﻩ ﺍﻟﻔﺮﺻﺔ ﰒ ﺗ‪‬ﺠﺎﺭ ﰲ ﺍﻟﻘﱪ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻭﺗﻔﻮﺯ ﻋﻦ ﺍﷲ ﲝﺴﻦ‬
‫ﺍﳌﺂﺏ‪ ،‬ﻭﺗﺄﻣﻦ ﻣﻦ ﻓﺘﻨﺔ ﺍﻟﺴﺆﺍﻝ ﻭﻣﺎ ﺑﻌﺪ ﺫﻟﻚ ﻣﻦ ﺍﻟﺸﺪﺍﺋﺪ ﻭﺍﻷﻫﻮﺍﻝ‪ ،‬ﻓﺎﻟﺸﻬﺪﺍﺀ ﺃﺣﻴﺎﺀ ﻋﻨﺪ ﺭ‪‬ﻢ ﻳﺮﺯﻗﺰﻥ‬
‫ﻻ ﺧﻮﻑ ﻋﻠﻴﻬﻢ ﻭﻻ ﻫﻢ ﳛﺰﻧﻮﻥ ﻓﺮﺣﲔ ﲟﺎ ﺁﺗﺎﻫﻢ ﺍﷲ ﻣﻦ ﻓﻀﻠﻪ ﻣﺴﺘﺒﺸﺮﻳﻦ‪ ،‬ﺃﺭﻭﺍﺣﻬﻢ ﰲ ﺟﻮﻑ ﻃـﲑ‬
‫ﺧﻄﺮ ﺗﺴﺮﺡ ﰲ ﻋﻠﻴﲔ‪ ،‬ﻓﻜﻢ ﺑﲔ ﻫﺬﺍ ﺍﳌﻮﺕ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺑﲔ ﺍﳌﻮﺕ ﺍﻷﻟﻴﻢ‪.‬‬
‫ﻓﻘﻠﺔ ﺣﺮﺹ ﺍﳌﺮﺀ ﰲ ﺍﻟﺮﺯﻕ ﺃﲨﻞ‬ ‫ﻟﺌﻦ ﻛﺎﻧﺖ ﺍﻷﺭﺯﺍﻕ ﻗﺴﻤﹰﺎ ﻣﻘﺪﺭﺍ‬
‫ﻓﻤﺎ ﺑﺎﻝ ﻣﺘﺮﻭﻙ ﺑﻪ ﺍﳌﺮﺀ ﻳﺒﺨﻞ‬ ‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻷﻣﻮﺍﻝ ﻟﻠﺘﺮﻙ ﲨﻌﻬﺎ‬
‫ﻓﻘﺪﺭ ﺛﻮﺍﺏ ﺍﷲ ﺃﻋﻠﻰ ﻭﺃﻧﺒﻞ‬ ‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺪﻧﻴﺎ ﺗ‪‬ﻌﺪ ﻧﻔﻴﺴﺔ‬
‫ﻓﻘﺘﻞ ﺇﻣﺮﺉ ﰲ ﺍﷲ ﺑﺎﻟﺴﻴﻒ ﺃﲨﻞ‬ ‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻷﺑﺪﺍﻥ ﻟﻠﻤﻮﺕ ﺃﻧﺸﺌﺖ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪}:‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻦ ﻳﺮﺗﺪ ﻣﻨﻜﻢ ﻋﻦ ﺩﻳﻨﻪ ﻓﺴﻮﻑ ﻳﺄﺕ ﺍﷲ ﺑﻘﻮﻡ ﳛﺒﻬﻢ ﻭﳛﺒﻮ‪‬ﻢ ﺃﺫﻟﺔ ﻋﻠﻰ‬
‫ﺍﳌﺆﻣﻨﲔ ﺃﻋﺰﺓ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ ﳚﺎﻫﺪﻭﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻻ ﳜﺎﻓﻮﻥ ﻟﻮﻣﺔ ﻻﺋﻢ ﺫﻟﻚ ﻓﻀﻞ ﺍﷲ ﻳﺆﺗﻴﻪ ﻣﻦ ﻳﺸﺎﺀ‬
‫ﻭﺍﷲ ﻭﺍﺳﻊ ﻋﻠﻴﻢ{‪ ،‬ﻭﺳﻴﺎﻕ ﺍﻵﻳﺎﺕ ﻳﺒﲔ ﺃﻥ ﺫﻟﻚ ﺑﺴﺒﺐ ﻣﻮﺍﻻﺓ ﺍﻟﻜﻔﺎﺭ ﻭﺍﻟﺮﻛﻮﻥ ﺇﻟﻴﻬﻢ‪...‬‬
‫ﻓﻤﺎﺫﺍ ﺳﺘﻔﻌﻞ ﻳﺎﺭﺏ؟‬
‫}ﻓﺴﻮﻑ ﻳﺄﰐ ﺍﷲ ﺑﻘﻮﻡ ﳛﺒﻬﻢ ﻭﳛﺒﻮﻧﻪ{‪.‬‬
‫ﻣﻦ ﻫﺆﻻﺀ ﺍﳌﺼﻄﻔﻮﻥ؟ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﻜﺮﺍﻡ ﺍﻟﺬﻳﻦ ﻳﺪ‪‬ﺧﺮﻫﻢ ﺍﷲ ﻟﻨﺼﺮﺓ ﺩﻳﻨﻪ ﻭﺭﻓﻊ ﺭﺍﻳﺘﻪ ﺣﲔ ﺑﻨﻜﺺ ﺍﻟﻨـﺎﺱ‬
‫ﻭﻳﻨﻔﺾ ﲨﻊ ﺍﻹﳝﺎﻥ؟‬
‫}ﳛﺒﻬﻢ ﻭﳛﺒﻮﻧﻪ ﺃﺫﻟﺔ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﺃﻋﺰﺓ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ{‪.‬‬
‫ﰒ ﻣﺎﺫﺍ ﻳﺎﺭﺏ؟‬
‫}ﳚﺎﻫﺪﻭﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻻ ﳜﺎﻓﻮﻥ ﻟﻮﻣﺔ ﻻﺋﻢ{‪.‬‬
‫ﻟﻜﻦ ﺍﷲ ﻳﻘﺮﺭ ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﳏﺾ ﺍﻟﻔﻀﻞ ﻭﺧﺎﻟﺺ ﺍﻹﺣﺴﺎﻥ ﻭﻟﻴﺲ ﻳﻨﺎﻟﻪ ﻛﻞ ﺃﺣﺪ؛ }ﺫﻟـﻚ ﻓـﻀﻞ ﺍﷲ‬
‫ﻳﺆﺗﻴﻪ ﻣﻦ ﻳﺸﺎﺀ ﻭﺍﷲ ﻭﺍﺳﻊ ﻋﻠﻴﻢ{‪.‬‬
‫ﻓﺤﺬﺍﺭ‪ ..‬ﺣﺬﺍﺭ‪ ..‬ﻣﻦ ﺍﻟﺘﺨﻠﻒ ﻋﻦ ﺫﻟﻚ ﺍﻟﺮﻛﺐ‪.‬‬
‫ﻭﺍﺣﺮﺹ ‪ -‬ﻳﺎ ﺃﺥ ﺍﻟﺘﻮﺣﻴﺪ ‪ -‬ﺃﻥ ﺗﻜﻮﻥ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﳛﺒﻬﻢ ﺍﷲ ﻭﳛﺒﻮﻧﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﺎﻓﻠـﺔ ﺇﺫﺍ ﺳـﺎﺭﺕ‬
‫ﻭﺷ‪‬ﺪﺕ ﺍﻟﺮﺣﺎﻝ ﲣﻠﻒ ﺍﻟﻌﺎﻃﻞ‪ ،‬ﻭﻇﻬﺮ ﺍﳊﻖ ﻣﻦ ﺍﻟﺒﺎﻃﻞ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﺇﻥ ﺍﷲ ﺍﺷﺘﺮﻯ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺃﻧﻔﺴﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﺑﺄﻥ ﳍﻢ ﺍﳉﻨﺔ ﻳﻘﺎﺗﻠﻮﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻴ‪‬ﻘﺘﻠـﻮﻥ‬
‫ﻭﻳ‪‬ﻘﺘﻠﻮﻥ ﻭﻋﺪﹰﺍ ﻋﻠﻴﻪ ﺣﻘﹰﺎ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻷﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ ﻭﻣﻦ ﺃﻭﰱ ﺑﻌﻬﺪﻩ ﻣﻦ ﺍﷲ ﻓﺎﺳﺘﺒﺸﺮﻭﺍ ﺑﺒﻴﻌﻜﻢ ﺍﻟﺬﻱ‬
‫ﺑﺎﻳﻌﺘﻢ ﺑﻪ ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﻔﻮﺯ ﺍﻟﻌﻈﻴﻢ{‪.‬‬
‫ﳌﹼﺎ ﻛﺜﹸﺮ ﺍﳌﺪ‪‬ﻋﻮﻥ ﻟﻠﻤﺤﺒﺔ ﻃﹸﻮﻟِﺒﻮﺍ ﺑﺈﻗﺎﻣﺔ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﺻﺤﺔ ﺍﻟﺪﻋﻮﻯ‪ ،‬ﻓﻠﻮ ﻳ‪‬ﻌﻂ ﺍﻟﻨﺎﺱ ﺑﺪﻋﻮﺍﻫﻢ ﻷﺩﻋﻰ ﺍﳋﻠﻲ‬
‫ﺣﺮﻗﺔ ﺍﻟﺸﺠﻲ؛ ﻓﺘﻨﻮﻉ ﺍﳌﺪﻋﻮﻥ ﰲ ﺍﻟﺸﻬﻮﺩ‪ ،‬ﻓﻘﻴﻞ؛ "ﻻ ﺗ‪‬ﻘﺒﻞ ﻫﺬﻩ ﺍﻟﺪﻋﻮﻯ ﺇﻻ ﺑﺒﻴﻨﺔ"‪} ،‬ﻗـﻞ ﺇﻥ ﻛﻨـﺘﻢ‬
‫ﲢﺒﻮﻥ ﺍﷲ ﻓﺎﺗﺒﻌﻮﱐ ﳛﺒﺒﻜﻢ ﺍﷲ{‪ ،‬ﻓﺘﺄﺧﺮ ﺍﳋﻠﻖ ﻛﻠﻬﻢ ﻭﺛﺒﺖ ﺃﺗﺒﺎﻉ ﺍﳊﺒﻴﺐ ﰲ ﺃﻓﻌﺎﻟﻪ ﻭﺃﻗﻮﺍﻟﻪ ﻭﺃﺧﻼﻗـﻪ‪،‬‬

‫‪٢٧٢‬‬
‫‪٢٧٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﻄﻮﻟﺒﻮﺍ ﺑﻌﺪﺍﻟﺔ ﺍﻟﺒﻴﻨﺔ ﺑﺘﺰﻛﻴﺔ؛ }ﳚﺎﻫﺪﻭﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻻ ﳜﺎﻓﻮﻥ ﻟﻮﻣﺔ ﻻﺋﻢ{‪ ،‬ﻓﺘﺄﺧﺮ ﺃﻛﺜﺮ ﺍﶈﺒﲔ ﻭﻗـﺎﻡ‬
‫ﺍ‪‬ﺎﻫﺪﻭﻥ‪ ،‬ﻓﻘﻴﻞ ﳍﻢ؛ "ﺇﻥ ﻧﻔﻮﺱ ﺍﶈﺒﲔ ﻭﺃﻣﻮﺍﳍﻢ ﻟﺴﻴﺖ ﳍﻢ ﻓﻬﻠﻤﻮﺍ ﺇﱃ ﺑﻴﻌﺔ"‪} ،‬ﺇﻥ ﺍﷲ ﺍﺷـﺘﺮﻯ ﻣـﻦ‬
‫ﺍﳌﺆﻣﻨﲔ ﺃﻣﻮﺍﳍﻢ ﻭﺃﻧﻔﺴﻬﻢ ﺑﺄﻥ ﳍﻢ ﺍﳉﻨﺔ{‪ ،‬ﻓﻠﻤﺎ ﻋﺮﻓﻮﺍ ﻋﻈﻤﺔ ﺍﳌﺸﺘﺮﻯ ﻭﻓﻀﻞ ﺍﻟﺜﻤﻦ ﻭﺟﻼﻟﺔ ﻣﻦ ﺟـﺮﻯ‬
‫ﻋﻠﻰ ﻳﺪﻳﻪ ﻋﻘﺪ ﺍﻟﺘﺒﺎﻳﻊ ﻋﺮﻓﻮﺍ ﻗﺪﺭ ﺍﻟﺴﻠﻌﺔ ﻭﺃﻥ ﳍﺎ ﺷﺄﻧﺎﹰ‪ ،‬ﻓﺮﺃﻭﺍ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻐﱭ ﺃﻥ ﻳﺒﻴﻌﻮﻫﺎ ﻟﻐـﲑﻩ ﺑـﺜﻤﻦ‬
‫ﲞﺲ‪ ،‬ﻓﻌﻘﺪﻭﺍ ﻣﻌﻪ ﺑﻴﻌﺔ ﺍﻟﺮﺿﻮﺍﻥ ﺑﺎﻟﺘﺮﺍﺿﻲ ﻣﻦ ﻏﲑ ﺛﺒﻮﺕ ﺧﻴﺎﺭ‪ ،‬ﻭﻗﺎﻟﻮﺍ؛ "ﻭﺍﷲ ﻻ ﻧﻘﻴﻠﻚ ﻭﻻ ﻧﺴﺘﻘﻴﻠﻚ"‪،‬‬
‫ﻓﻠﻤﺎ ﰎ ﺍﻟﻌﻘﺪ ﻭﺳﻠﻤﻮﺍ ﺍﳌﺒﻴﻊ‪ ،‬ﻗﻴﻞ ﳍﻢ؛ "ﻣﺬ ﺻﺎﺭﺕ ﻧﻔﻮﺳﻜﻢ ﻭﺃﻣﻮﺍﻟﻜﻢ ﻟﻨﺎ ﺭﺩﺩﻧﺎﻫﺎ ﻋﻠﻴﻜﻢ ﺃﻭﻓـﺮ ﻣـﺎ‬
‫ﻛﺎﻧﺖ ﻭﺃﺿﻌﺎﻓﻬﺎ ﻣﻌﻬﺎ"‪.‬‬
‫}ﻭﻻ ﲢﺴﱭ ﺍﻟﺬﻳﻦ ﻗﺘﻠﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻣﻮﺍﺗﹰﺎ ﺑﻞ ﺃﺣﻴﺎﺀ ﻋﻨﺪ ﺭ‪‬ﻢ ﻳﺮﺯﻗﻮﻥ ﻓﺮﺣﲔ ﲟﺎ ﺁﺗﺎﻫﻢ ﺍﷲ ﻣﻦ ﻓـﻀﻠﻪ‬
‫ﻭﻳﺴﺘﺒﺸﺮﻭﻥ ﺑﺎﻟﺬﻳﻦ ﱂ ﻳﻠﺤﻘﻮﺍ ‪‬ﻢ ﻣﻦ ﺧﻠﻔﻬﻢ ﺃﻥ ﻻ ﺧﻮﻑ ﻋﻠﻴﻬﻢ ﻭﻻﻫﻢ ﳛﺰﻧﻮﻥ{‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﺭﲪﻪ ﺍﷲ‪) :‬ﳜﱪ ﺗﻌﺎﱃ ﺃﻧﻪ ﻋﺎﻭﺽ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ﻋﻦ ﺃﻧﻔﺴﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﺇﺫﺍ ﺑـﺬﻟﻮﻫﺎ ﰲ‬
‫ﺳﺒﻴﻠﻪ ﺑﺎﳉﻨﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﻓﻀﻠﻪ ﻭﻛﺮﻣﻪ ﻭﺇﺣﺴﺎﻧﻪ‪ ،‬ﻓﺈﻧﻪ ﻗﺒﻞ ﺍﻟﻌﻮﺽ ﻋﻤﺎ ﳝﻠﻚ ﲟﺎ ﺗﻔﻀﻞ ﺑﻪ ﻋﻠـﻰ ﻋﺒـﺎﺩﻩ‬
‫ﺍﳌﻄﻴﻌﲔ ﻟﻪ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﻗﺘﺎﺩﺓ؛ "ﺑﺎﻳﻌﻬﻢ ﺍﷲ ﻓﺄﻏﻠﻰ ﲦﻨﻬﻢ"(‪.‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭﻳﺘﺨﺬ ﻣﻨﻜﻢ ﺷﻬﺪﺍﺀ{‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺴﻬﻴﻠﻲ ﺭﲪﻪ ﺍﷲ‪) :‬ﻭﻓﻴﻪ ﻓﻀﻞ ﻋﻈﻴﻢ ﻟﻠﺸﻬﺪﺍﺀ ﻭﺗﻨﺒﻴﻪ ﻋﻠﻰ ﺣﺐ ﺍﷲ ﺇﻳﺎﻫﻢ(‪.‬‬
‫ﻭﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﻣﺎ ﺃﺣـﺪ ﻳـﺪﺧﻞ‬
‫ﺍﳉﻨﺔ ﳛﺐ ﺃﻥ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎﻟﻪ ﻋﻠﻰ ﺍﻷﺭﺽ ﻣﻦ ﺷﻲﺀ ﺇﻻ ﺍﻟﺸﻬﻴﺪ ﻓﺈﻧﻪ ﻳﺘﻤﲎ ﺃﻥ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟـﺪﻧﻴﺎ‬
‫ﻓﻴﻘﺘﻞ ﻋﺸﺮ ﻣﺮﺍﺕ ﳌﺎ ﻳﺮﻯ ﻣﻦ ﻓﻀﻞ ﺍﻟﺸﻬﺎﺩﺓ(‪.‬‬
‫ﻭﳌﺎ ﻗﹸﺘﻞ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺣﺮﺍﻡ ﻳﻮﻡ ﺃﺣﺪ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﻳﺎ ﺟﺎﺑﺮ ﺃﻻ ﺃﺧﱪﻙ ﻣﺎ ﻗﺎﻝ‬
‫ﺍﷲ ﻷﺑﻴﻚ‪ ،‬ﻣﺎ ﻛﻠﻢ ﺍﷲ ﺃﺣﺪﹰﺍ ﺇﻻ ﻣﻦ ﻭﺭﺍﺀ ﺣﺠﺎﺏ‪ ،‬ﻭﻛﻠﻢ ﺃﺑﺎﻙ ﻛﻔﺎﺣﺎ‪ ،‬ﻓﻘﺎﻝ؛ "ﻳﺎ ﻋﺒﺪ ﺍﷲ ﲤـ ‪‬ﻦ ﻋﻠـﻲ‬
‫ﺃﻋﻄﻚ؟"‪ ،‬ﻗﺎﻝ؛ "ﻳﺎ ﺭﺏ! ﺗ‪‬ﺤﻴﻴﲏ ﻓﺄﻗﺘﻞ ﻓﻴﻚ ﺛﺎﻧﻴﺔ"‪ ،‬ﻗﺎﻝ؛ "ﺇﻧﻪ ﺳﺒﻖ ﻣﲏ ﺃ‪‬ﻢ ﺇﻟﻴﻬﺎ ﻻ ﻳﺮﺟﻌﻮﻥ " ﻗـﺎﻝ‪:‬‬
‫ﻳﺎﺭﺏ ﺃﺑﻠﻎ ﻣﻦ ﻭﺭﺍﺋﻲ(‪ ،‬ﻓﺄﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ‪}:‬ﻭﻻ ﲢﺴﱭ ﺍﻟﺬﻳﻦ ﻗﺘﻠﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻣﻮﺍﺗﹰﺎ ﺑﻞ ﺃﺣﻴﺎﺀ ﻋﻨﺪ ﺭ‪‬ﻢ‬
‫ﻳﺮﺯﻗﻮﻥ{‪.‬‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ؛ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﳌﺎ ﺃﺻﻴﺐ ﺇﺧﻮﺍﻧﻜﻢ ﻳﻮﻡ ﺃﺣـﺪ ﺟﻌـﻞ ﺍﷲ‬
‫ﺃﺭﻭﺍﺣﻬﻢ ﰲ ﺃﺟﻮﺍﻑ ﻃﲑ ﺧﻀﺮ ﺗﺮﺩ ﺃ‪‬ﺎﺭ ﺍﳉﻨﺔ ﺗﺄﻛﻞ ﻣﻦ ﲦﺎﺭﻫﺎ ﻭﺗﺆﻭﻱ ﺇﱃ ﻗﻨﺎﺩﻳﻞ ﻣﻦ ﺫﻫﺐ ﻣﻌﻠﻘـﺔ ﰲ‬
‫ﻇﻞ ﺍﻟﻌﺮﺵ‪ ،‬ﻓﻠﻤﺎ ﻭﺟﺪﻭﺍ ﻃﻴﺐ ﻣﺄﻛﻠﻬﻢ ﻭﻣﺸﺮ‪‬ﻢ ﻭﻣﻘﻴﻠﻬﻢ‪ ،‬ﻗﺎﻟﻮﺍ؛ "ﻣﻦ ﻳﺒﻠﻎ ﺇﺧﻮﺍﻧﻨﺎ ﻋﻨﺎ ﺍﻧﺎ ﺃﺣﻴـﺎﺀ ﰲ‬
‫ﺍﳉﻨﺔ ﻧﺮﺯﻕ ﻟﺌﻼ ﻳﺰﻫﺪﻭﺍ ﰲ ﺍﳉﻬﺎﺩ ﻭﻻ ﻳﻨﻜﻠﻮﺍ ﰲ ﺍﳊﺮﺏ؟"‪ ،‬ﻓﻘﺎﻝ ﺍﷲ؛ "ﺃﻧﺎ ﺃﹸﺑﻠﹼﻐﻬﻢ ﻋﻨﻜﻢ"‪ ،‬ﻓـﺄﻧﺰﻝ ﺍﷲ‬
‫ﺗﻌﺎﱃ }ﻭﻻ ﲢﺴﱭ ﺍﻟﺬﻳﻦ ﻗﺘﻠﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻣﻮﺍﺗﺎ ﺑﻞ ﺃﺣﻴﺎﺀ ﻋﻨﺪ ﺭ‪‬ﻢ ﻳﺮﺯﻗﻮﻥ{(‪.‬‬
‫ﻭﻋﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ؛ ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘـﻮﻝ؛ )ﺃﻭﻝ ﺛﻠـﺔ‬
‫ﺗﺪﺧﻞ ﺍﳉﻨﺔ ﺍﻟﻔﻘﺮﺍﺀ ﺍﳌﻬﺎﺟﺮﻭﻥ ﺍﻟﺬﻳﻦ ﺗﺘﻘﻰ ‪‬ﻢ ﺍﳌﻜﺎﺭﻩ‪ ،‬ﺇﺫﺍ ﺃﻣﺮﻭﺍ ﲰﻌﻮﺍ ﻭﺃﻃﺎﻋﻮﺍ ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻟﺮﺟﻞ ﻣﻨﻬﻢ‬

‫‪٢٧٣‬‬
‫‪٢٧٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺣﺎﺟﺔ ﺇﱃ ﺍﻟﺴﻠﻄﺎﻥ ﱂ ﺗﻘﺾ ﻟﻪ ﺣﱴ ﳝﻮﺕ ﻭﻫﻲ ﰲ ﺻﺪﺭﻩ‪ ،‬ﻭﺃﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻟﻴﺪﻋﻮﺍ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺍﳉﻨـﺔ‬
‫ﻓﺘﺄﰐ ﺑﺰﺧﺮﻓﻬﺎ ﻭﺯﻳﻨﺘﻬﺎ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﻳﻦ ﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﻗﺎﺗﻠﻮﺍ ﰲ ﺳﺒﻴﻠﻲ ﻭﻗﺘﻠﻮﺍ‪ :‬ﺍﺩﺧﻠـﻮﺍ ﺍﳉﻨـﺔ‬
‫ﻓﻴﺪﺧﻠﻮ‪‬ﺎ ﺑﻐﲑ ﺣﺴﺎﺏ ﻓﺘﺄﰐ ﺍﳌﻼﺋﻜﺔ ﻓﻴﺴﺠﺪﻭﻥ‪ ،‬ﻓﻴﻘﻮﻟﻮﻥ ﺭﺑﻨﺎ ﳓﻦ ﻧﺴﺒﺢ ﲝﻤﺪﻙ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻭﻧﻘﺪﺱ‬
‫ﻟﻚ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺁﺛﺮ‪‬ﻢ ﻋﻠﻴﻨﺎ؟ ﻓﻴﻘﻮﻝ ﻫﺆﻻﺀ ﻋﺒﺎﺩﻱ ﺍﻟﺬﻳﻦ ﻗﺎﺗﻠﻮﺍ ﰲ ﺳﺒﻴﻠﻲ ﻭﺃﻭﺫﻭﺍ ﰲ ﺳﺒﻴﻠﻲ( ]ﺭﻭﺍﻩ‬
‫ﺃﲪﺪ ﻭﺍﻟﺒﺰﺍﺭ[‪.‬‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﺳﺌﻞ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻻ ﲢﺴﱭ ﺍﻟﺬﻳﻦ ﻗﺘﻠﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻣﻮﺍﺗﺎ{؟‬
‫ﻓﻘﺎﻝ‪) :‬ﺃﻣﺎ ﺃﻧﺎ ﻗﺪ ﺳﺌﻠﻨﺎ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﺄﺧﱪﻧﺎ؛ ﺃﻥ ﺃﺭﻭﺍﺣﻬﻢ ﰲ ﻃﲑ ﺧﻀﺮ ﺗﺴﺮﺡ ﰲ ﺍﳉﻨﺔ ﺣﻴﺚ ﺷـﺎﺀﺕ‬
‫ﻭﺗﺆﻱ ﺇﱃ ﻗﻨﺎﺩﻳﻞ ﻣﻌﻠﻘﺔ ﺑﺎﻟﻌﺮﺵ‪ ،‬ﻓﺎﻃﹼﻠﻊ ﺇﻟﻴﻬﻢ ﺭﺑﻚ ﺍﻃﻼﻋﺔ ﻓﻘﺎﻝ؛ "ﻫﻞ ﺗﺴﺘﺰﻳﺪﻭﻥ ﺷـﻴﺌﺎ ﻓﺄﺯﻳـﺪﻛﻢ؟"‬
‫ﻗﺎﻟﻮﺍ؛ "ﺭﺑﻨﺎ! ﻭﻣﺎ ﻧﺴﺘﺰﻳﺪ؟ ﻭﳓﻦ ﻧﺴﺮﺡ ﰲ ﺍﳉﻨﺔ ﺣﻴﺚ ﺷﺌﻨﺎ"‪ ،‬ﰒ ﺍﻃﹼﻠﻊ ﺇﻟﻴﻬﻢ ﺛﺎﻧﻴﺔ ﻓﻘﺎﻝ؛ "ﻫﻞ ﺗﺴﺘﺰﻳﺪﻭﻥ‬
‫ﺷﻴﺌﹰﺎ ﻓﺄﺯﻳﺪﻛﻢ؟"‪ ،‬ﻓﻠﻤﺎ ﺭﺃﻭﺍ ﺃ‪‬ﻢ ﻟﻦ ﻳﺘﺮﻛﻮﺍ‪ ،‬ﻗﺎﻟﻮﺍ؛ "ﺗﻌﻴﺪ ﺃﺭﻭﺍﺣﻨﺎ ﺣﱴ ﻧﺮﺟﻊ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻓﻨﻘﺘﻞ ﰲ ﺳﺒﻴﻠﻚ‬
‫ﻣﺮﺓ ﺃﺧﺮﻯ"(‪.‬‬
‫ﻭﰲ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ؛ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﺗﻀﻤﻦ ﺍﷲ ﳌﻦ ﺧـﺮﺝ ﰲ‬
‫ﺳﺒﻴﻠﻪ ﻻ ﳜﺮﺟﻪ ﺇﻻ ﺟﻬﺎﺩ ﰲ ﺳﺒﻴﻠﻲ ﻭﺇﳝﺎﻥ ﰊ ﻭﺗﺼﺪﻳﻖ ﺑﺮﺳﻠﻲ‪ ،‬ﻓﻬﻮ ﻋﻠﻲ ﺿﺎﻣﻦ ﺃﻥ ﺍﺩﺧﻠـﻪ ﺍﳉﻨـﺔ ﺃﻭ‬
‫ﻼ ﻣﺎ ﻧﺎﻝ ﻣﻦ ﺃﺟﺮ ﻭﻏﻨﻴﻤﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﻧﻔﺲ ﳏﻤﺪ ﺑﻴﺪﻩ ﻣـﺎﻣﻦ ﻛﻠـﻢ‬ ‫ﺃﺭﺟﻌﻪ ﺇﱃ ﻣﺴﻜﻨﻪ ﺍﻟﺬﻱ ﺧﺮﺝ ﻣﻨﻪ ﻧﺎﺋ ﹰ‬
‫ﻳ‪‬ﻜﻠﻢ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ﺇﻻ ﺟﺎﺀ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻛﻬﻴﺌﺘﻪ ﻳﻮﻡ ﻛﹸﻠﻢ ﻟﻮﻧﻪ ﻟﻮﻥ ﺍﻟﺪﻡ ﻭﺭﳛﻪ ﺍﳌﺴﻚ‪ ،‬ﻭﺍﻟﺬﻱ ﻧﻔﺲ‬
‫ﳏﻤﺪ ﺑﻴﺪﻩ ﻟﻮﻻ ﺃﻥ ﺃﺷﻖ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻣﺎ ﻗﻌﺪﺕ ﺧﻼﻑ ﺳﺮﻳﺔ ﺗﻐﺰﻭ ﺃﺑﺪﺍﹰ‪ ،‬ﻭﻟﻜﻦ ﻻ ﺃﺟﺪ ﺳﻌﺔ ﻓﺎﲪﻠﻬﻢ‪،‬‬
‫ﻭﻻ ﳚﺪﻭﻥ ﺳﻌﺔ ﻓﻴﺸﻖ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺘﺨﻠﻔﻮﺍ ﻋﲏ‪ ،‬ﻭﺍﻟﺬﻱ ﻧﻔﺲ ﳏﻤﺪ ﺑﻴﺪﻩ ﻟﻮﺩﺩﺕ ﺃﻥ ﺃﻏﺰﻭ ﰲ ﺳـﺒﻴﻞ ﺍﷲ‬
‫ﻓﺄﻗﺘﻞ‪ ،‬ﰒ ﺃﻏﺰﻭ ﻓﺄﻗﺘﻞ(‪.‬‬
‫ﻓﺄﻱ ﻓﻀﻞ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻔﻀﻞ ﻭﺃﻱ ﻣﻨﺔ ﺑﻌﺪ ﻫﺬﻩ ﺍﳌﻨﺔ‪ ،‬ﻭﺃﻱ ﺷﺮﻑ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺸﺮﻑ؟!‬
‫ﻓﻬﺬﻩ ﺃﻣﺮﻳﻜﺎ ﺑﲔ ﻇﻬﺮﺍﻧﻴﻨﺎ؛ ﻓﺘﻌﺎﻟﻮﺍ ﻓﺎﺷﺘﻔﻮﺍ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﺭﻭﻭﺍ ﺿﻤﺄﻛﻢ ﻣﻦ ﺩﻣﺎﺋﻬﺎ‪ ...‬ﺗﻌﺎﻟﻮﺍ ﻟﺘـﺬﻭﺩﻭﺍ ﻋـﻦ‬
‫ﺃﻋﺮﺍﺽ ﺍﳌﺴﻠﻤﺎﺕ‪ ،‬ﻭﻟﺘﻈﻔﺮﻭﺍ ‪‬ﺬﻩ ﺍﻟﺒﺸﺎﺭﺓ ﺍﻟﻜﺮﳝﺔ‪.‬‬
‫ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪) :‬ﻻ ﳚﺘﻤـﻊ‬
‫ﻛﺎﻓﺮ ﻭﻗﺎﺗﻠﻪ ﰲ ﺍﻟﻨﺎﺭ ﺃﺑﺪﺍ(‪.‬‬
‫ﻭﺭﻭﻯ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻋﻦ ﺳﻠﻤﺎﻥ ﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﻗﺘﻠﺖ ﺑﺴﻴﻔﻲ ﻫﺬﺍ ﻣﺎﺋﺔ ﻣﺴﺘﻠﺌﻢ ﻛﻠﻬﻢ ﻳﻌﺒﺪ ﻏـﲑ‬
‫ﻼ ﺻﱪﺍ(‪.‬‬
‫ﺍﷲ‪ ،‬ﻣﺎ ﻗﺘﻠﺖ ﻣﻨﻬﻢ ﺭﺟ ﹰ‬
‫ﻭﻋﻦ ﺍﺑﻦ ﺳﲑﻳﻦ؛ ﺍﺳﺘﻠﻘﻰ ﺍﻟﱪﺍﺀ ﺑﻦ ﻣﺎﻟﻚ ﻓﺘﺮﱎ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺃﻧﺲ‪) :‬ﺍﺫﻛﺮ ﺍﷲ ﻳﺎ ﺃﺧﻲ(‪ ،‬ﻓﺎﺳﺘﻮﻯ ﺟﺎﻟـﺴﺎﹰ‪،‬‬
‫ﻓﻘﺎﻝ‪) :‬ﺃﻱ ﺃﻧﺲ! ‪ -‬ﺍﺑﻦ ﺃﰊ ‪ -‬ﻻ ﺃﻣﻮﺕ ﻋﻠﻰ ﻓﺮﺍﺷﻲ ﻭﻗﺪ ﻗﺘﻠﺖ ﻣﺎﺋﺔ ﻣﻦ ﺍﳌﺸﺮﻛﲔ؛ ﻣﺒﺎﺭﺯﺓ‪ ،‬ﺳﻮﻯ ﻣﻦ‬
‫ﺷﺎﺭﻛﺖ ﰲ ﻗﺘﻠﻪ(‪.‬‬

‫‪٢٧٤‬‬
‫‪٢٧٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺍﺣﺬﺭ ‪ -‬ﻳﺎ ﺃﺥ ﺍﻟﺘﻮﺣﻴﺪ ‪ -‬ﻣﻦ ﻣﺰﺍﻟﻖ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻣﺪﺍﺧﻠﻪ‪ ،‬ﻭﺍﺣﺬﺭ؛ ﺃﻥ ﳛﻮﻝ ﺑﻴﻨﻚ ﻭﺑﲔ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ‬
‫ﺍﷲ ﻭﻳﻀﻊ ﺃﻣﺎﻣﻚ ﺍﻟﻌﻮﺍﺋﻖ ﻭﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﱪﺭ ﻟﻚ ﺍﻟﻘﻌﻮﺩ ﻭﺍﻟﺘﺨﻠﻒ ﻋﻦ ﺍﳉﻬﺎﺩ ‪ -‬ﺣﱴ ﻭﺇﻥ ﻛﺎﻧﺖ ﻫﺬﻩ‬
‫ﺍﻷﻋﻤﺎﻝ ﻃﺎﻋﺔ ﷲ ﻭﺭﺳﻮﻟﻪ ‪ -‬ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﻄﺮﻳﺪ ﺍﳌﺮﻳﺪ ﻻ ﻳﻔﺘﺄ ﳛﻮﻝ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺑﲔ ﻣـﺎ ﻳﺮﺿـﻲ‬
‫ﺭﺑﻪ‪.‬‬
‫ﻭﺭﺣﻢ ﺍﷲ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺣﲔ ﻧﺒ‪‬ﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﳋﻄﲑ ﻭﻗﺎﻝ ‪ -‬ﻣﺎ ﻣﻌﻨﺎﻩ ‪) :-‬ﺇﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻠﺤﺎﺡ ﺑﻄـﻲﺀ‬
‫ﺍﻟﻴﺄﺱ‪ ،‬ﻭﻫﻮ ﻳﺘﺮﺻﺪ ﻟﻠﻤﺆﻣﻦ ﻭﻳﻘﻌﺪ ﻟﻪ ﰲ ﻃﺮﻳﻖ ﺳﲑﻩ ﺇﱃ ﺍﷲ ﰒ ﻳﻨﺼﺐ ﻟﻪ ﻓﺨﺎﺧﹰﺎ ﻭﺃﺷﺮﺍﻛﺎ‪ ،‬ﻻ ﻳﺘﺪﱃ ﺇﱃ‬
‫ﺍﻷﺩﱏ ﺇﻻ ﺇﺫﺍ ﻋﺠﺰ ﻋﻦ ﺍﻷﻋﻠﻰ‪ ،‬ﻓﻴﺒﺪﺃ ﻟﻪ ﺑﻨﺼﺐ ﻓﺦ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻜﻔﺮ ﻓﺈﻥ ﳒﺎ ﻣﻨﻪ‪ ،‬ﻧﺼﺐ ﻟﻪ ﺷ‪‬ﺮﻙ ﺍﻟﺒﺪﻋﺔ‪،‬‬
‫ﻓﺈﻥ ﺟﺎﻭﺯﻩ ﺃﻋﺪ ﻟﻪ ﺷ‪‬ﺒﻜﺔ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻓﺈﻥ ﲣﻄﺎﻩ ﺃﻋﺪ ﻟﻪ ﺷ‪‬ﺮﻙ ﺍﻟﺼﻐﺎﺋﺮ‪ ،‬ﻓﺈﻥ ﳒﺎ ﺷﻐﻠﻪ ﺑﺎﳌﺒﺎﺡ‪ ،‬ﻓﺈﻥ ﻋﺠـﺰ‬
‫ﺗﺮﺻﺪ ﻭﻛﻤﻦ ﻟﻪ ﰲ ﻋﻘﺒﺔ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﳌﻔﻀﻮﻟﺔ‪ ،‬ﻓﺸﻐﻠﻪ ‪‬ﺎ ﻭﺣﺴﻨﻬﺎ ﺑﻌﻴﻨﻪ ﻭﺯﻳﻨﻬﺎ ﻟﻪ ﻭ ﺃﺭﺍﻩ ﻣﺎ ﻓﻴﻬـﺎ ﻣـﻦ‬
‫ﺍﻟﻔﻀﻞ ﻭﺍﻟﺮﺑﺢ ﻟﻴﺸﻐﻠﻪ ‪‬ﺎ ﻋﻤﺎ ﻫﻮ ﺃﻓﻀﻞ ﻣﻨﻬﺎ ﻭﺃﻋﻈﻢ ﻛﺴﺒﹰﺎ ﻭﺭﲝﺎ‪ ،‬ﻷﻧﻪ ﳌﹼﺎ ﻋﺠﺰ ﻋﻦ ﲣـﺴﲑﻩ ﺃﺻـﻞ‬
‫ﺍﻟﺜﻮﺍﺏ ﻃﻤﻊ ﰲ ﲣﺴﲑﻩ ﻛﻤﺎﻟﻪ ﻭﻓﻀﻠﻪ ﻭﺩﺭﺟﺎﺗﻪ ﺍﻟﻌﺎﻟﻴﺔ‪ ،‬ﻓﺸﻐﻠﻪ ﺑﺎﳌﺮﺿﻲ ﻋﻦ ﺍﻷﺭﺿﻰ ﻟﻪ‪ ،‬ﻓﻴﺸﻐﻠﻪ ﺑﻄﻠﺐ‬
‫ﻋﻠﻢ ﺍﻟﻜﻔﺎﻳﺔ ﻋﻦ ﻓﺮﺽ ﺍﻟﻌﲔ ﻣﻦ ﺍﳉﻬﺎﺩ‪ ،‬ﻭﻳﺰﻳﻦ ﻟﻪ ﺟﻬﺎﺩ ﺍﻟﺪﻋﻮﺓ ﻭﻗﺪ ﺍﻧﻔﺘﺢ ﺑﺎﺏ ﺟﻬﺎﺩ ﺍﻟـﺴﻴﻒ ﻋﻠـﻰ‬
‫ﻣﺼﺮﺍﻋﻴﻪ(‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﺃﺟﻌﻠﺘﻢ ﺳﻘﺎﻳﺔ ﺍﳊﺎﺝ ﻭﻋﻤﺎﺭﺓ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻛﻤﻦ ﺁﻣﻦ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﺟﺎﻫـﺪ ﰲ‬
‫ﺳﺒﻴﻞ ﺍﷲ ﻻ ﻳﺴﺘﻮﻭﻥ ﻋﻨﺪ ﺍﷲ ﻭﺍﷲ ﻻ ﻳﻬﺪﻱ ﺍﻟﻘﻮﻡ ﺍﻟﻈﺎﳌﲔ{‪.‬‬
‫ﻭﻗﺪﳝﹰﺎ ﻗﺎﻝ ﺃﺋﻤﺘﻨﺎ‪) :‬ﻟﻴﺲ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﺍﳋﲑ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻔﻘﻴﻪ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﺧﲑ ﺍﳋﲑﻳﻦ(‪.‬‬
‫ﻭﻗﺪ ﺧﺮ‪‬ﺝ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺑﺈﺳﻨﺎﺩﻩ ﻋﻦ ﺻﻔﻮﺍﻥ؛ ﺃﻥ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪) :‬ﺃﻳﺴﺘﻄﻴﻊ ﺃﺣﺪﻛﻢ ﺃﻥ ﻳﻘﻮﻡ ﻓﻼ ﻳﻔﺘـﺮ ﻭ‬
‫ﻳﺼﻮﻡ ﻓﻼ ﻳﻔﻄﺮ ﻣﺎ ﻛﺎﻥ ﺣﻴﺎ؟( ﻓﻘﻴﻞ‪) :‬ﻳﺎ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﻣﻦ ﻳﻄﻴﻖ ﻫﺬﺍ؟(‪ ،‬ﻗﺎﻝ‪) :‬ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﺇﻥ ﻧـﻮﻡ‬
‫ﺍ‪‬ﺎﻫﺪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻓﻀﻞ ﻣﻨﻪ(‪.‬‬
‫ﻓﻬﺬﻩ ﺩﺭﺟﺔ ﻧﺎﺋﻤﻬﻢ ﻓﻜﻴﻒ ﻗﺎﺋﻤﻬﻢ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺭﺗﺒﺔ ﻏﺎﻓﻠﻬﻢ ﻓﻜﻴﻒ ﺑﻌﺎﻣﻠﻬﻢ؟ ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺧﻄﺮ‬
‫ﺷﺮﺍﻙ ﻧﻌﺎﳍﻢ ﻓﻜﻴﻒ ﲞﻄﲑ ﺃﻓﻌﺎﳍﻢ؟‬
‫ﺗﺎﷲ ﺇﻥ ﻫﺬﺍ ﳍﻮ ﺍﻟﻔﻀﻞ ﺍﳌﺒﲔ‪ ،‬ﳌﺜﻞ ﻫﺬﺍ ﻓﻠﻴﺸﻤﺮ ﺍﳌﺸﻤﺮﻭﻥ‪ ،‬ﻭﻋﻠﻰ ﻓﻮﺍﺗﻪ ﻓﻠﻴﺒﻚ ﺍﻟﻌﺎﺟﺰﻭﻥ ﺍﳌﻘـﺼﺮﻭﻥ‪،‬‬
‫ﻭﻋﻠﻰ ﺿﻴﺎﻉ ﺍﻟﻌﻤﺮ ﻓﻠﻴﺤﺰﻥ ﺍﳌﻔﺮﻃﻮﻥ‪.‬‬
‫ﻓﻜﻢ ﻣﻦ ﺍﻷﺣﺒﺎﺏ ﻳﺎﺭﺏ ﺍﺻﻄﻔﻴﺘﻬﻢ ﻭﺍﲣﺬ‪‬ﻢ ﻣﻦ ﺑﻴﻨﻨﺎ ﻭﺣﺮﻣﺘﻨﺎ ﻣﻦ ﺫﻟﻚ ﺑﺬﻧﻮﺑﻨﺎ‪ ...‬ﺍﻟﻠﻬﻢ ﻓﻼ ﲢﺮﻣﻨـﺎ‬
‫ﺃﺟﺮﻫﻢ‪ ،‬ﻭﻻ ﺗﻔﺘﻨﺎ ﺑﻌﺪﻫﻢ ﻭﺃﳊﻘﻨﺎ ‪‬ﻢ‪.‬‬
‫ﻭﺇﻥ ﻛﻨﺖ ﺃﻧﺴﻰ‪ ...‬ﻓﻼ ﺃﻧﺴﻰ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺇﺧﻮﺍﻧﻨﺎ ﺍﻟﺸﻬﺪﺍﺀ ﺭﲪﻬﻢ ﺍﷲ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻣﻌﻨـﺎ ﰲ ﺍﻟـﺴﺮﺍﺀ‬
‫ﻭﺍﻟﻀﺮﺍﺀ ﻭﺻﱪﻭﺍ ﻣﻌﻨﺎ ﻋﻠﻰ ﻷﻭﺍﺀ ﺍﻟﻄﺮﻳﻖ‪.‬‬
‫ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺍﻷﺥ ﺍﳊﺒﻴﺐ ﺍﻟﻐﺎﱄ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ‪ -‬ﳓﺴﺒﻪ ﻛﺬﻟﻚ ﻭﺍﷲ ﺣﺴﻴﺒﻪ – "ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻋﺒﺪ ﺍﳍﺎﺩﻱ‬
‫ﺩﻏﻠﺲ" ﻓﻮﺍﷲ ﻣﺎ ﺭﺯﺀﺕ ﲟﺼﻴﺒﺔ ‪ -‬ﺑﻌﺪ ﺃﻥ ﻫﺪﺍﱐ ﺍﷲ ‪ -‬ﲟﺜﻞ ﻓﻘﺪ ﻫﺬﺍ ﺍﻷﺥ‪ ،‬ﻫﺬﺍ ﺍﻷﺥ ﺍﻟـﺬﻱ ﻛﻨـﺖ‬

‫‪٢٧٥‬‬
‫‪٢٧٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻚ‬
‫ﺍﺳﺘﺼﻐﺮ ﻧﻔﺴﻲ ﺃﻣﺎﻣﻪ ﻟﻔﺮﻁ ﺷﺠﺎﻋﺘﻪ ﻭﺇﻗﺪﺍﻣﻪ ﻭﺻﱪﻩ ﻭﺣﺴﻦ ﺧﻠﻘﻪ‪ ...‬ﻓﻌﻠﻰ ﻣﺜﻞ ﻋﺒﺪ ﺍﳍـﺎﺩﻱ ﻓﻠﺘﺒـ ِ‬
‫ﻚ ﺍﻟﻌﻴﻮﻥ‪.‬‬
‫ﺍﻟﻌﻴﻮﻥ‪ ...‬ﻓﻌﻠﻰ ﻣﺜﻞ ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﻓﻠﺘﺒ ِ‬
‫ﻓﻜﻠﻤﺎ ﺗﺬﻛﺮﺗﻪ ﺗﺬﻛﺮﺕ ﺣﺪﻳﺚ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‬
‫ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﻋﺠﺐ ﺭﺑﻨﺎ ﻣﻦ ﺭﺟﻠﲔ ‪ -‬ﻭﺫﻛﺮ ﻣﻨﻬﻤﺎ ‪ -‬ﺭﺟﻞ ﻏﺰﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻓﺎ‪‬ﺰﻡ ﺃﺻﺤﺎﺑﻪ ﻭﻋﻠﻢ ﻣـﺎ‬
‫ﻋﻠﻴﻪ ﰲ ﺍﻻ‪‬ﺰﺍﻡ‪ ،‬ﻭﻣﺎﻟﻪ ﰲ ﺍﻟﺮﺟﻮﻉ‪ ،‬ﻓﺮﺟﻊ ﺣﱴ ﻳﻬﺮﻳﻖ ﺩﻣﻪ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﷲ ﳌﻼﺋﻜﺘﻪ؛ "ﺍﻧﻈـﺮﻭﺍ ﺇﱃ ﻋﺒـﺪﻱ‬
‫ﺭﺟﻊ ﺭﺟﺎﺀ ﻓﻴﻤﺎ ﻋﻨﺪﻱ ﻭﺷﻔﻘﺔ ﳑﺎ ﻋﻨﺪﻱ ﺣﱴ ﻳﻬﺮﻳﻖ ﺩﻣﻪ"(‪.‬‬
‫ﻓﻴﻮﻡ ﺃﻥ ﺍﺿﻄﺮ ﺍ‪‬ﺎﻫﺪﻭﻥ ﺇﱃ ﺃﻥ ﳜﻠﻮﺍ ﻣﻮﺍﻗﻌﻬﻢ ﻧﺘﻴﺠﺔ ﺍﻟﻘﺼﻒ ﺍﻟﺸﺪﻳﺪ ﻭﺍﳌﺘﻮﺍﺻﻞ ﺃﰉ ﺃﻥ ﻳﺮﺟﻊ‪ ،‬ﻭﺗﺒـﺎﻳﻊ‬
‫ﻋﻠﻰ ﺍﳌﻮﺕ ‪ -‬ﻫﻮ ﻭﺛﻠﺔ ﻣﻦ ﺇﺧﻮﺍﻧﻪ ‪ -‬ﻭﺍﻧﻐﻤﺴﻮﺍ ﰲ ﺍﻟﻌﺪﻭ ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﺘﻘﺒﻠﻬﻢ‪.‬‬
‫ﻓﺎﻟﻨﺴﺮ ﻣﺴﻚ ﻭﺍﻟﻌﻈﺎﻡ ﺭﻣﻴﻢ‬ ‫ﻣﺎﺗﻮﺍ ﻭ ﹸﻏﻴ‪‬ﺐ ﰲ ﺍﻟﺘﺮﺍﺏ ﺷﺨﻮﺻﻬﻢ‬
‫ﻼ ﻣﻦ ﺍﳉﺒﺎﻝ‪ ،‬ﻭﺃﺳﺪﹰﺍ ﻣﻦ ﺍﻷﺳﻮﺩ‪ ،‬ﻭﻋﺎﺑﺪﹰﺍ ﻣﻦ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺯﺍﻫﺪﹰﺍ ﻣـﻦ ﺍﻟﺰﻫـﺎﺩ‪ ،‬ﺗـﺮﻯ‬‫ﻓﻮﺍﷲ ﻟﻘﺪ ﻛﺎﻥ ﺟﺒ ﹰ‬
‫ﺍﻟﺼﻼﺡ ﰲ ﻭﺟﻬﻪ‪ ،‬ﻣﺴﻌ‪‬ﺮ ﺣﺮﺏ ﻟﻮ ﻛﺎﻥ ﻣﻌﻪ ﺭﺟﺎﻝ‪ ،‬ﻻ ﺗﺄﺧﺬﻩ ﰲ ﺍﷲ ﻟﻮﻣﺔ ﻻﺋﻢ‪ ،‬ﺷﺪﻳﺪﺍ ً ﻋﻠﻰ ﺃﻋـﺪﺍﺀ‬
‫ﺍﷲ‪ ،‬ﺭﺣﻴﻤﹰﺎ ﻭﺑﺮﹰﺍ ﺑﺈﺧﻮﺍﻧﻪ‪.‬‬
‫ﺭﲪﻚ ﺍﷲ ﻳﺎ ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﺭﲪﺔ ﻭﺍﺳﻌﺔ‪ ،‬ﻟﻘﺪ ﻛﻨﺖ ‪ -‬ﻭﺍﷲ ‪ -‬ﺍﻷﺥ ﺍﳊﺒﻴﺐ ﻭﺍﻟﺼﺪﻳﻖ ﺍﻟﺸﻔﻴﻖ‪ ،‬ﻭﻛﻨـﺖ‬
‫ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ‪ ،‬ﻓﻮﺍﷲ ﺇﻥ ﻣﻜﺎﻧﻚ ﻣﺎﺯﺍﻝ ﺷﺎﻏﺮﺍﹰ‪ ،‬ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳝﻸﻩ ﺃﺣﺪ‪ ،‬ﻭﺑﻔﻀﻠﻚ ﻓﻘﺪﺕ ﻋﻀﻮﹰﺍ ﻣـﻦ‬
‫ﺃﻋﻀﺎﺋﻲ‪.‬‬
‫ﻭﺇﻥ ﻛﻨﺖ ﺃﻧﺴﻰ ﻓﻠﻦ ﺃﻧﺲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻗﻠﺖ ﱄ ﻓﻴﻪ‪) :‬ﺇﱐ ﻷﺩﻋﻮ ﻟﻚ ﺃﻛﺜﺮ ﳑﺎ ﺃﺩﻋﻮ ﻟﻮﺍﻟﺪﻱ(‪.‬‬
‫ﻓﺄﻱ ﺧﺴﺎﺭﺓ ﺑﻌﺪ ﻫﺬﻩ ﺍﳋﺴﺎﺭﺓ‪ ،‬ﻭﺃﻱ ﺭﺯﻳﺔ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﺮﺯﻳﺔ‪ ،‬ﻓﻘﺪﺗﻚ ﰲ ﻭﻗﺖ ﻛﻨﺖ ﺃﺣﻮﺝ ﻣـﺎ ﺃﻛـﻮﻥ‬
‫ﺇﻟﻴﻚ ﻓﻴﻪ‪.‬‬
‫ﻧﺴﺄﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﻥ ﻳﺮﻓﻌﻚ ﰲ ﻋﻠﻴﲔ‪ ،‬ﻭﺃﻥ ﻳﻠﺤﻘﻨﺎ ﺑﻚ ﻏﲑ ﻣﻔﺘﻮﻧﲔ ﺷﻬﺪﺍﺀ ﺻـﺎﳊﲔ ﻣـﻊ ﺍﻟﻨﺒـﻴﲔ‬
‫ﻭﺍﻟﺼﺪﻳﻘﲔ ﻭ ‪‬ﺣﺴ‪‬ﻦ ﺃﻭﻟﺌﻚ ﺭﻓﻴﻘﺎ‪ ،‬ﺃﻧﺖ ﻭﺇﺧﻮﺍﻧﻚ ﺍﻟﺬﻳﻦ ﱂ ﺃﺫﻛﺮﻫﻢ ﻟﻀﻴﻖ ﺍﳌﻘﺎﻡ‪.‬‬
‫ﲔ‬
‫ﻛﻨﺘﻢ ﻷﺭﻭﺍﺣﻨﺎ ﺇﻻ ﺭﻳﺎﺣ ‪‬‬ ‫ﻟﹸﻴﺴﻖ ﻋﻬﺪﻛﻢ ﻋﻬﺪ ﺍﻟﺴﺮﻭﺭ ﻓﻤﺎ‬
‫ﻭﻻ ﻳﻔﻮﺗﲏ ﰲ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ ﺃﻥ ﺃﻭﺟﻪ ﻧﺼﻴﺤﺔ ﻭﺗﺬﻛﺮﺓ ﺇﱃ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ ﻭﺩﻋﺎ‪‬ﺎ‪:‬‬
‫ﻓﻘﺪ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪} :‬ﻭﺇﺫ ﺃﺧﺬ ﺍﷲ ﻣﻴﺜﺎﻕ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﻟﺘﺒﻴﻨﻨﻪ ﻟﻠﻨﺎﺱ ﻭﻻ ﺗﻜﺘﻤﻮﻧـﻪ ﻓﻨﺒـﺬﻭﻩ ﻭﺭﺍﺀ‬
‫ﻼ ﻓﺒﺌﺲ ﻣﺎ ﻳﺸﺘﺮﻭﻥ{‪.‬‬ ‫ﻇﻬﻮﺭﻫﻢ ﻭﺍﺷﺘﺮﻭﺍ ﺑﻪ ﲦﻨﹰﺎ ﻗﻠﻴ ﹰ‬
‫ﻟﻘﺪ ﺃﺧﺬ ﺍﷲ ﻋﻠﻴﻜﻢ ﺍﳌﻴﺜﺎﻕ ﺃﻥ ﺗﻘﻮﻣﻮﺍ ﲟﺎ ﺃﻣﺮﻛﻢ ﺍﷲ ﺑﻪ ﻣﻦ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺍﳉﻬﺎﺩ ﰲ‬
‫ﺳﺒﻴﻞ ﺍﷲ ﻭﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺷﺮﻳﻌﺘﻪ ﻭﺑﺬﻝ ﺍﻟﻨﻔﻮﺱ ﻭﺍﳌﻬﺞ ﰲ ﺳﺒﻴﻞ ﺩﻳﻨﻪ‪.‬‬
‫ﻭﻟﻜﻨﻜﻢ ﻟﻸﺳﻒ ﺍﻟﺸﺪﻳﺪ‪ ...‬ﺑﺪﻝ ﺃﻥ ﺗﻘﻮﻣﻮﺍ ﲝﻖ ﺍﷲ؛ ﺁﺛﺮﰎ ﺍﻟﺴﻼﻣﺔ ﻭﺃﺧﻠﺪﰎ ﺇﱃ ﺍﻟﺮﺍﺣﺔ ﻭﺍﻷﻫﻞ ﻭﺍﳌـﺎﻝ‬
‫ﻭﺍﻟﻮﻟﺪ‪ ،‬ﻭﺗﺮﻛﺘﻢ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻳﻮﺍﺟﻬﻮﻥ ﺃﻋﱴ ﻗﻮﺓ ﰲ ﺍﻟﻌﺎﱂ ﺃﺟﻠﺒﺖ ﻋﻠﻴﻬﻢ ﲞﻴﻠﻬﺎ ﻭﺭﺟﻠﻬﺎ‪.‬‬
‫ﻓﺄﻳﻦ ﺃﻧﺘﻢ ﻳﺎ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ؟‬

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‫‪٢٧٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺇﱃ ﻣﱴ ﺗﻨﻜﺼﻮﻥ ﻭﻋﻦ ﺍﳊﻖ ﺗﺮﻏﺒﻮﻥ!!‬

‫ﺃﻣﺎ ﺯﺍﻟﺖ ﺍﳌﺼﺎﱀ ﻭﺍﳌﻔﺎﺳﺪ ﺩﻳﻨﹰﺎ ﻟﻜﻢ ﻭﻣﻨﻬﺠﺎ!!‬
‫ﺃﻣﺎ ﺁﻥ ﻟﻜﻢ ﺃﻥ ﺗﻌﻮﺩﻭﺍ ﺇﱃ ﺩﻳﻨﻜﻢ؟‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ؛ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﺇﺫﺍ ﺗﺒﺎﻳﻌﺘﻢ ﺑﺎﻟﻌﻴﻨﺔ‪ ،‬ﻭﺃﺧﺬﰎ‬
‫ﺃﺫﻧﺎﺏ ﺍﻟﺒﻘﺮ‪ ،‬ﻭﺭﺿﻴﺘﻢ ﺑﺎﻟﺰﺭﻉ‪ ،‬ﻭﺗﺮﻛﺘﻢ ﺍﳉﻬﺎﺩ ﺳﻠﻂ ﺍﷲ ﻋﻠﻴﻜﻢ ﺫ ﹰﻻ ﻻ ﻳﱰﻋﻪ ﺣﱴ ﺗﺮﺟﻌﻮﺍ ﺇﱃ ﺩﻳﻨﻜﻢ(‪.‬‬
‫ﻭﺩﻝ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ؛ )ﺣﱴ ﺗﺮﺟﻌﻮﺍ ﺇﱃ ﺩﻳﻨﻜﻢ(؛ ﻋﻠﻰ ﺃﻥ ﺗﺮﻙ ﺍﳉﻬـﺎﺩ ﻭﺍﻹﻋـﺮﺍﺽ ﻋﻨـﻪ‬
‫ﻭﺍﻟﺴﻜﻮﻥ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﺧﺮﻭﺝ ﻋﻦ ﺍﻟﺪﻳﻦ ﻭﻣﻔﺎﺭﻗﺔ ﻟﻪ‪ ،‬ﻭﻛﻔﻰ ﺑﻪ ﺫﻧﺒﹰﺎ ﻭﺇﲦﹰﺎ ﻣﺒﻴﻨﺎ‪.‬‬
‫ﺃﻣﺎ ﺁﻥ ﻟﻜﻢ ﺃﻥ ﺗﺴﺘﻴﻘﻀﻮﺍ ﻣﻦ ﻏﻔﻠﺘﻜﻢ؟ ﺃﻣﺎ ﺁﻥ ﳍﺬﺍ ﺍﻟﻠﻴﻞ ﺍﻟﻄﻮﻳﻞ ﺃﻥ ﻳﻨﺠﻠﻲ؟ ﻋﻦ ﺃﻱ ﻓﺘﻨـﺔ ﺗﺘﻜﻠﻤـﻮﻥ؟‬
‫ﻭﻋﻦ ﺃﻱ ﻣﺼﻠﺤﺔ ﺗﺘﺤﺪﺛﻮﻥ؟ ﻭﻫﻞ ﻫﻨﺎﻙ ﻓﺘﻨﺔ ﻳﺎ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ ﺃﻋﻈﻢ ﳑﺎ ﳓﻦ ﻓﻴﻪ؟!‬
‫ﺇﻥ ﺍﻟﻔﺘﻨﺔ ﺍﻟﺸﺮﻙ‪ ،‬ﺇﻥ ﺍﻟﻔﺘﻨﺔ ﻇﻬﻮﺭ ﺍﻟﺒﺎﻃﻞ ﻋﻠﻰ ﺍﳊﻖ‪ ،‬ﺇﻥ ﺍﻟﻔﺘﻨﺔ ﺿﻴﺎﻉ ﺣﻜﻢ ﺍﷲ ﰲ ﺍﻷﺭﺽ‪ ،‬ﺇﻥ ﺍﻟﻔﺘﻨﺔ ﺃﻥ‬
‫ﳛﺸﺮ ﺍﻷﺳﻮﺩ ﰲ ﺍﻷﻗﻔﺎﺹ ﰲ ﻛﻮﺑﺎ ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻓﻬﺎ ﺃﻧﺘﻢ ﻳﺒﻠﻎ ﺃﺣﺪﻛﻢ ﺛﻼﺛﲔ ﺳﻨﺔ ﺃﻭ ﺃﺭﺑﻌﲔ ﺳﻨﺔ ﺃﻭ ﲬﺴﲔ ﺳﻨﺔ ﺃﻭ ﺃﻛﺜﺮ؛ ﻻ ﻳﻜﻠﻒ ﻧﻔﺴﻪ ﺭﺑﺎﻁ ﻳﻮﻡ ﰲ‬
‫ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻭﻻ ﻳﺘﺠﺸﻢ ﻋﻨﺎﺀ ﺳﻔﺮ ﻛﻲ ﻳﻐﺒ‪‬ﺮ ﻗﺪﻣﻴﻪ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻳﻔﲏ ﺃﺣﺪﻛﻢ ﻋﻤﺮﻩ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻋﻠﻰ‬
‫ﺃﺭﻳﻜﺘﻪ ﺳﻠﻤﹰﺎ ﻷﻋﺪﺍﺀ ﺍﷲ ﻻ ﻳ‪‬ﺒﺘﻠﻰ ﻳﻮﻣﹰﺎ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﲝﺒﺲ ﺃﻭ ﺿﺮﺏ ﺃﻭ ﻏﲑﻩ‪.‬‬
‫ﻭﺍﷲ ﺇﻧﻪ ﻷﺣﺪ ﺃﻣﺮﻳﻦ‪:‬‬
‫‪ -‬ﺇﻣﺎ ﺃﻧﻜﻢ ﺃﻋﺰ ﻋﻠﻰ ﺍﷲ ﻣﻦ ﻧﺒﻴﻪ ﺍﻟﺬﻱ ﺃﻭﺫﻱ ﰲ ﺫﺍﺕ ﺍﷲ ﺑﺸﱴ ﺃﻧﻮﺍﻉ ﺍﻷﺫﻯ‪.‬‬
‫‪ -‬ﺃﻭ ﺃﻧﻜﻢ ﻋﻠﻰ ﻏﲑ ﻫﺪﻱ ﺍﻟﻨﱯ‪.‬‬
‫ﻭﻣﻌﺎﺫ ﺍﷲ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﻭﱃ‪ ..‬ﻭﻣﻌﺎﺫ ﺍﷲ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﻭﱃ‪" ..‬ﻓﻮﺍﷲ ﻣﺎ ﺟﺎﺀ ﺃﺣﺪ ﲟﺜﻞ ﻣﺎ ﺟﺌﺖ ﺑﻪ ﻗﻂ ﺇﻻ‬
‫ﺃﻭﺫﻱ"‪.‬‬
‫ﺇﱃ ﻣﻦ ﺗﺮﻛﺘﻢ ﺍﻷﻣﺔ؟ ﺇﱃ ﻃﻮﺍﻏﻴﺖ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ ﻳﺴﺘﺒﻴﺤﻮﻥ ﺑﻴﻀﺘﻬﺎ ﻭﻳـﺴﻮﻣﻮ‪‬ﺎ ﺳـﻮﺀ ﺍﻟﻌـﺬﺍﺏ‬
‫ﻭﻳﺬﲝﻮﻥ ﺧﲑﺓ ﺑﻨﺎﺋﻬﺎ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﻳﺴﺘﻮﻟﻮﻥ ﻋﻠﻰ ﺧﲑﺍ‪‬ﺎ؟! ﺃﻫﻜﺬﺍ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻳﻐﺎﺭ ﺃﺣﺪﻫﻢ ﻋﻠﻰ‬
‫ﺃﻣﺘﻪ؟! ﺃﻳﻦ ﺍﻟﺘﻀﺤﻴﺎﺕ ﻳﺎ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ؟‬
‫ﺃﻳﻦ ﺃﻧﺘﻢ ﻣﻦ ﺣﺪﻳﺚ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﺳﻴﺪ ﺍﻟﺸﻬﺪﺍﺀ ﲪﺰﺓ‪ ،‬ﻭﺭﺟﻞ ﻗﺎﻡ ﺇﱃ ﺇﻣﺎﻡ ﺟﺎﺋﺮ ﻓـﺄﻣﺮﻩ‬
‫ﻭ‪‬ﺎﻩ ﻓﻘﺘﻠﻪ(‪.‬‬
‫ﺃﻳﻦ ﺃﻧﺘﻢ ﻣﻦ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﺫﻟﻚ ﺍﻟﻌﺎﱂ ﺍﻟﺮﺑﺎﱐ ﺍﻟﺬﻱ ﻗﺎﻝ‪) :‬ﻭﺍﷲ ﺇﱐ ﻷﺭﻯ ﺍﻷﻣﺮ ﳚﺐ ﻋﻠﻲ ﺃﻥ ﺃﺗﻜﻠﻢ ﻓﻴﻪ‬
‫ﻓﻼ ﺃﺳﺘﻄﻴﻊ ﻓﺄﺑﻮﻝ ﺩﻣﺎ ً(؟ ﺫﺍﻙ ﺳﻔﻴﺎﻥ ﺑﺎﻝ ﺩﻣﹰﺎ ﻋﻨﺪﻣﺎ ﺧﻠﹸﺼﺖ ﻧﻔﺴﻪ ﷲ ﻭﱂ ﻳﻨﺎﺯﻋﻬﺎ ﺷﻲﺀ ﻣﻦ ﺍﻟـﺪﻧﻴﺎ‪،‬‬
‫ﺑﺎﻝ ﺩﻣﹰﺎ ﻋﻨﺪﻣﺎ ﻣﺎﺯﺝ ﺩﻣﻪ ﻭﺧﺎﻟﻂ ﺃﻧﻔﺎﺳﻪ ﺣﺐ ﻫﺬﺍ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﺃﻣﺎ ﺑﻠﻐﻜﻢ ﻳﺎ ﻋﻠﻤﺎﺀ ﺃﻥ ﻳﻮﻧﺲ ﺑﻦ ﻋﺒﻴﺪ ﺭﲪﻪ ﺍﷲ ﻧﻈﺮ ﺇﱃ ﻗﺪﻣﻴﻪ ﻋﻨﺪ ﻣﻮﺗﻪ ﻓﺒﻜﻰ‪ ،‬ﻓﻘﻴﻞ‪) :‬ﻣﺎ ﻳﺒﻜﻴﻚ ﻳﺎ ﺃﺑﺎ‬
‫ﻋﺒﺪ ﺍﷲ؟(‪ ،‬ﻗﺎﻝ‪) :‬ﻗﺪﻣﺎﻱ ﱂ ﺗﻐﱪﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ(‪ .‬ﱂ ﺗﻐﱪ ﻗﺪﻣﺎﻩ ﻋﻨﺪﻣﺎ ﻛﺎﻥ ﺍﳉﻬﺎﺩ ﻓﺮﺽ ﻛﻔﺎﻳﺔ ﺇﺫﺍ ﻗـﺎﻡ‬

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 ‫‪٢٧٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺑﻪ ﺍﻟﺒﻌﺾ ﺳﻘﻂ ﻋﻦ ﺍﻟﺒﺎﻗﲔ‪ ،‬ﻓﻤﺎﺫﺍ ﻟﻮ ﻛﺎﻥ ﺍﳉﻬﺎﺩ ﻓﺮﺽ ﻋﲔ؟ ﺗ‪‬ﺮﻯ ﻟﻮ ﻛﺎﻥ ﺍﺑﻦ ﻋﺒﻴﺪ ﰲ ﺯﻣﺎﻧـﺎ ﻣـﺎﺫﺍ‬
‫ﺗﻈﻨﻮﻥ ﺃﻧﻪ ﻗﺎﺋﻞ؟ ﻭﺍﷲ ﻟﻜﺎﻥ ﻟﺴﺎﻥ ﺣﺎﻟﻪ‪:‬‬
‫ﻼ ﻭﻏﺴﻠﻴﻨﺎ‬‫ﻭﻳﺎ ﲰﺎ ﺀ ﺍﻣﻄﺮﻱ ﻣﻬ ﹰ‬ ‫ﻓﻴﺎ ﺟﺒﺎﻝ ﺍﻗﺬﰲ ﺍﻷﺣﺠﺎﺭ‬
‫ﻣﺎ ﺍﻧﺖ ﺇﻥ ﺃﻧﺖ ﱂ ﺗﺮﻣﻲ ﺍﻟﺸﻴﺎﻃﻴﻨﺎ‬ ‫ﻭﻳﺎ ﻛﻮﺍﻛﺐ ﺁﻥ ﺍﻟﺮﺟﻢ ﻓﺎﻧﻄﻠﻘﻲ‬
‫ﻟﻘﺪ ﺣﻞ ﺑﺎﻷﻣﺔ ﻣﺎ ﺣﻞ ﻣﻦ ﻭﻳﻼﺕ ﻭﻧﻜﺒﺎﺕ ﻭﺗﻌﻄﻴﻞ ﻟﺸﺮﻳﻌﺔ ﺭﺏ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﻭﺍﺕ ﻳﻮﻡ ﲣﺎﺫﻝ ﻋﻠﻤﺎﺀ‬
‫ﺍﻷﻣﺔ ﻋﻦ ﺍﻟﺘﻀﺤﻴﺔ‪ ،‬ﻳﻮﻡ ﺃﻥ ﺿﻌﻔﺖ ﺟﺬﻭﺓ ﺍﳉﻬﺎﺩ ﰲ ﺻﺪﻭﺭﻫﻢ‪ ،‬ﻓﺘﺨﻠﻔﻮﺍ ﻋﻦ ﺍﻟﺮﻛﺐ‪ ،‬ﻳﻮﻡ ﻏﺎﺏ ﻋـﻦ‬
‫ﺃﺫﻫﺎ‪‬ﻢ ﺃﻥ ﺍﻷﻣﺔ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻘﻮﻡ ﳍﺎ ﻗﺎﺋﻤﺔ ﺇﻻ ﺑﺪﻣﺎﺀ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺃﻥ ﺍﻟﺘﻀﺤﻴﺔ ﺑﺪﻣﺎﺋﻬﻢ ﻫﻮ ﻧﺘﺎﺝ ﻃﺒﻴﻌـﻲ‬
‫ﻟﻺﺭﺙ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺬﻱ ﻭﺭﺛﻮﻩ ﰲ ﺻﺪﻭﺭﻫﻢ‪.‬‬
‫ﻭﺭﺣﻢ ﺍﷲ ﺍﺑﻦ ﺣﺰﻡ ﻳﻮﻡ ﺃﻥ ﻗﺎﻝ‪:‬‬
‫ﻭﺃﻧﺸﺮﻫﺎ ﰲ ﻛﻞ ﺑﺎﺩ ﻭﺣﺎﺿﺮ‬ ‫ﻣﻨﺎﻱ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻮﻡ ﺃ‪‬ﺑﺜﹼﻬﺎ‬
‫ﺗﻨﺎﺳﻰ ﺭﺟﺎﻝ ﺫﻛﺮﻫﺎ ﰲ ﺍﶈﺎﺿﺮ‬ ‫ﺩﻋﺎﺀ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﻦ ﺍﻟﱵ‬
‫ﺇﺫﺍ ﻫﻴﻌﺔ ﺛﺎﺭﺕ ﻓﺄﻭﻝ ﻧﺎﻓﺮ‬ ‫ﻭﺃﻟﺰﻡ ﺃﻃﺮﺍﻑ ﺍﻟﺜﻐﻮﺭ ﳎﺎﻫﺪﹰﺍ‬
‫ﺑﺴﻤﺮ ﺍﻟﻌﻮﺍﱄ ﻭﺍﻟﺪﻗﺎﻕ ﺍﻟﺒﻮﺍﻛﺮ‬ ‫ﻼ ﻏﲑ ﻣﺪﺑﺮ‬ ‫ﻷﻟﻘﻰ ﲪﺎﻣﻲ ﻣﻘﺒ ﹰ‬
‫ﻭﺃﻛﺮﻡ ﻣﻮﺕ ﻟﻠﻔﱴ ﻗﺘﻞ ﻛﺎﻓﺮ‬ ‫ﻛﻔﺎﺣﹰﺎ ﻣﻊ ﺍﻟﻜﻔﺎﺭﰲ ﺣﻮﻣﺔ ﺍﻟﻮﻏﻰ‬
‫ﻭﻻ ﲡﻌﻠﲏ ﻣﻦ ﻗﻄﺎﻥ ﺍﳌﻘﺎﺑﺮ‬ ‫ﺏ ﻻ ﲡﻌﻞ ﲪﺎﻣﻲ ﺑﻐﲑﻫﺎ‬ ‫ﻓﻴﺎﺭ ‪ّ‬‬
‫ﺫﻟﻚ ﺍﺑﻦ ﺣﺰﻡ‪ ...‬ﻭﺃﻧﻌﻢ ﺑﺎﺑﻦ ﺣﺰﻡ‪.‬‬
‫ﺃﻣ‪‬ﺎ ﺍﻧﺘﻢ ﻳﺎ ﻋﻠﻤﺎﺀﻧﺎ؛ ﻓﻘﺪ ﻫﺎﺩﻧﺘﻢ ﺍﻟﻄﻮﺍﻏﻴﺖ ﻭﺃﺳﻠﻤﺘﻢ ﺍﻟﺒﻼﺩ ﻭﺍﻟﻌﺒﺎﺩ ﻟﻠﻴﻬﻮﺩ ﻭﺍﻟﺼﻠﻴﺒﻴﲔ‪ ،‬ﻭﺃﺫﻧـﺎ‪‬ﻢ ﻣـﻦ‬
‫ﺣﻜﺎﻣﻨﺎ ﺍﳌﺮﺗﺪﻳﻦ‪ ،‬ﻳﻮﻡ ﺃﻥ ﺳﻜﺘﻢ ﻋﻦ ﺟﺮﺍﺋﻤﻬﻢ ﻭﺟﺒﻨﺘﻢ ﻋﻦ ﺍﻟﺼﺪﻉ ﰲ ﻭﺟﻮﻫﻬﻢ‪ ،‬ﻭﻋﺠﺰﰎ ﻋﻦ ﲪﻞ ﺭﺍﻳﺔ‬
‫ﺍﳉﻬﺎﺩ ﻭﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﱵ ﻛﻠﻔﻜﻢ ﺍﷲ ‪‬ﺎ‪ ،‬ﻳﻮﻡ ﺃﻥ ﻗﺘﻠﺘﻢ ﺍﻟﻐﲑﺓ ﻭﺍﳊﻤﻴﺔ ﻋﻠﻰ ﺩﻳـﻦ ﺍﷲ ﰲ ﻗﻠـﻮﺏ ﺍﻟـﺸﺒﺎﺏ‬
‫ﻭﻣﻨﻌﺘﻤﻮﻫﻢ ﻣﻦ ﺍﻟﻨﻔﲑ ﺇﱃ ﺳﺎﺣﺎﺕ ﺍﻟﻮﻏﻰ‪ ،‬ﻓﻔﺮﻏﺖ ﺳﺎﺣﺎﺕ ﺍﻟﻮﻏﻰ ﻣﻦ ﺍﻷﺳﻮﺩ ﺇﻻ ﻣﻦ ﺭﺣﻢ ﺍﷲ‪ ،‬ﻓـﻼ‬
‫ﺗﻜﺎﺩ ﲡﺪ ﻋﺎﳌﹰﺎ ﺑﻴﻨﻨﺎ ﻳ‪‬ﺴﺘﻔﱴ‪.‬‬
‫ﻳﺎ ﻋﺒﺎﺩ ﺍﷲ؛‬
‫ﻻ ﺗﻜﺎﺩ ﲡﺪ ﻋﺎﳌﹰﺎ ﺑﻴﻨﻨﺎ ﻳ‪‬ﺴﺘﻔﱴ‪ ،‬ﻭﻻ ﻃﺎﻟﺒﹰﺎ ﺑﻪ ﻳﻘﺘﺪﻯ‪ ،‬ﻭﻻ ﻗﺎﺋﺪﹰﺍ ﺭﺑﺎﻧﻴﹰﺎ ﻳﻘﻮﺩ ﺑﻨﺎ ﺍﻟﺒﺤﺮ‪ .‬ﻟﻘﺪ ﺧـﺬﻟﺘﻤﻮﻧﺎ ﰲ‬
‫ﺃﺣﻠﻚ ﺍﻟﻈﺮﻭﻑ‪ ،‬ﻭﺃﺳﻠﻤﺘﻤﻮﻧﺎ ﺇﱃ ﻋﺪﻭﻧﺎ‪ ،‬ﻭﺧﻠﻴﺘﻢ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻪ‪ ،‬ﻭﻏﻔﻠﺘﻢ ﻋﻦ ﺣﺪﻳﺚ ﺍﻟﻨﱯ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﺣﻴﺚ ﻗﺎﻝ‪) :‬ﻣﺎ ﻣﻦ ﺍﻣﺮﺉ ﳜﺬﻝ ﺍﻣﺮﺉ‪ ‬ﻣﺴﻠﻤﹰﺎ ﰲ ﻣﻮﻃﻦ ﻳﻨﺘﻘﺺ ﻓﻴﻪ ﻣـﻦ‬
‫ﻋﺮﺿﻪ ﻭﻳﻨﺘﻬﻚ ﻓﻴﻪ ﻣﻦ ﺣﺮﻣﺘﻪ ﺇﻻ ﺧﺬﻟﻪ ﺍﷲ ﰲ ﻣﻮﻃﻦ ﳛﺐ ﻓﻴﻪ ﻧﺼﺮﺗﻪ(‪.‬‬
‫ﺃﻟﻴﺲ ﻓﻴﻜﻢ ﻣﻦ ﻳﻐ‪‬ﻂ ﻏﻄﺔ ﺳﻌﻴﺪ ﺑﻦ ﻋﺎﻣﺮ‪ ،‬ﻓﻘﺪ ﺫﻛﺮ ﺃﺻﺤﺎﺏ ﺍﻟﺴﲑ ﺃﻥ ﺃﻫﻞ ﲪﺺ ﺷﻜﻮﻩ ﺣﲔ ﻛـﺎﻥ‬
‫ﻭﺍﻟﻴﹰﺎ ﻋﻠﻴﻬﻢ ﺇﱃ ﻋﻤﺮ‪ ،‬ﻭﻋﺎﺑﻮﺍ ﻋﻠﻴﻪ ﺃﻣﻮﺭﺍﹰ‪ ،‬ﻣﻨﻬﺎ؛ ﺃﻧﻪ ﻛﺎﻥ ﻳﻐﻂ ﻭﺗﺘﺠﻠﻠﻪ ﺍﻟﻐﺸﻴﺔ ﺣﱴ ﻳﺸﻖ ﺫﻟـﻚ ﻋﻠـﻰ‬
‫ﺍﻟﻨﺎﺱ‪ .‬ﻓﺄﺟﺎﺏ ﻣﻌﺘﺬﺭﹰﺍ‪) :‬ﺷﻬﺪﺕ ﻣﺼﺮﻉ ﺧﺒﻴﺐ ﺍﻷﻧﺼﺎﺭﻱ ﲟﻜﺔ ﻭﻗﺪ ﺑﻀ‪‬ﻌﺖ ﻗﺮﻳﺶ ﳊﻤﻪ ﻭﲪﻠﻮﻩ ﻋﻠﻰ‬

‫‪٢٧٨‬‬
‫‪٢٧٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺟﺬﻉ‪ ،‬ﻭﻫﻢ ﻳﻘﻮﻟﻮﻥ؛ "ﺃﲢﺐ ﺃﻥ ﳏﻤﺪ ﻣﻜﺎﻧﻚ ﻭﺃﻧﻚ ﰲ ﺃﻫﻠﻚ ﻭﻣﺎﻟﻚ؟"‪ ،‬ﻓﻴﻘﻮﻝ؛ "ﻭﺍﷲ! ﻳﺎ ﻗـﻮﻡ ﻣـﺎ‬
‫ﻳﺴﺮﱐ ﺃﻥ ﻳﻔﺪﻳﲏ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺸﻮﻛﺔ ﰲ ﻗﺪﻣﻪ‪ ،‬ﻓﻜﻠﻤﺎ ﺫﻛﺮﺕ ﺫﻟﻚ ﺍﳌﺸﻬﺪ ﺍﻟﺬﻱ ﺭﺃﻳﺘـﻪ‬
‫ﻭﺃﻧﺎ ﻳﻮﻣﺌﺬ ﻣﻦ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﰒ ﺗﺬﻛﺮﺕ ﺗﺮﻛﻲ ﻧﺼﺮﺓ ﺧﺒﻴﺐ ﻳﻮﻣﻬﺎ ﺃﺭﲡﻒ ﺧﻮﻓﹰﺎ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ ﻭﻳﻐـﺸﺎﱐ‬
‫ﺍﻟﺬﻱ ﻳﻐﺸﺎﱐ"(‪ ،‬ﺃﻟﻴﺲ ﻓﻴﻜﻢ ﻣﻦ ﻳﺮﺟﻒ ﻗﻠﺒﻪ ﺧﻮﻓﹰﺎ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ ﻭﻳﻐﺸﺎﻩ ﻣﺎ ﻛﺎﻥ ﻳﻐﺸﻰ ﺳﻌﻴﺪ ﻟﺘﺮﻛﻜﻢ‬
‫ﻧﺼﺮﺓ ﺍ‪‬ﺎﻫﺪﻳﻦ؟‬
‫ﻧﻌﻢ ﺃﺳﻠﻤﺘﻮﻧﺎ ﻟﻠﻌﺪﻭ ﻭﺃﺳﻠﻤﺘﻢ ﺍﻷﻣﺔ ﻗﺒﻠﻨﺎ ﻳﻮﻡ ﲣﺎﺫﻟﺘﻢ ﻋﻦ ﻧﺼﺮﺗﻨﺎ ﻳﺎ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ‪.‬‬
‫ﺇﻥ ﺍﻟﻴﺪ ﺍﻟﱵ ﻋﻘﺮﺕ ﻧﺎﻗﺔ ﺻﺎﱀ ﻳ ‪‬ﺪ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻗﺪ ﺃﻫﻠﻚ ﺍﷲ ﻗﻮﻣﹰﺎ ﺑﺄﻛﻤﻠﻬﻢ ﻧﺘﻴﺠﺔ ﺫﻟﻚ‪ ،‬ﻭﺇﻥ ﻧﺎﻗﺔ ﺻـﺎﱀ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻴﺴﺖ ﺑﺄﻋﺰ ﻋﻠﻰ ﺍﷲ ﻣﻦ ﻣﺌﺎﺕ ﺍﻵﻻﻑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﻟﺬﻳﻦ ﻳـﺬﲝﻮﻥ ﻋﻠـﻰ‬
‫ﺃﻳﺪﻱ ﺍﻟﻜﺎﻓﺮﻳﻦ‪ ،‬ﺑﺴﺒﺐ ﺻﻤﺘﻜﻢ ﻭﺳﻜﻮﺗﻜﻢ ﻋﻨﻬﻢ‪.‬‬
‫ﻭﺍﻋﻠﻤﻮﺍ ﻳﺎ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ؛ ﺃﻧﻜﻢ ﻗﺎﺩﻣﻮﻥ ﻋﻠﻰ ﺍﷲ ﻻ ﳏﺎﻟﺔ ﰲ ﻳﻮﻡ ﺗﺸﻴﺐ ﻟﻪ ﺍﻟﻮﻟﺪﺍﻥ‪} ،‬ﻭﺗﻀﻊ ﻛـﻞ ﺫﺍﺕ‬
‫ﲪﻞ ﲪﻠﻬﺎ{‪} ،‬ﻳﻮﻡ ﻳﻔﺮ ﺍﳌﺮﺀ ﻣﻦ ﺃﺧﻴﻪ * ﻭﺃﻣﻪ ﻭﺃﺑﻴﻪ * ﻭﺻﺎﺣﺒﺘﻪ ﻭﺑﻨﻴﻪ * ﻟﻜﻞ ﺍﻣﺮﺉ ﻣﻨﻬﻢ ﻳﻮﻣﺌ ٍﺬ ﺷـﺄﻥ‬
‫ﻳﻐﻨﻴﻪ{‪ ،‬ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺼﻴﺐ ﺃﻋﺪﻭ ﺍﳉﻮﺍﺏ ﻟﺮﺏ ﺍﻷﺭﺑﺎﺏ‪.‬‬
‫ﻳﻮﻡ ﻳﺴﺄﻟﻜﻢ ﻋﻦ ﺍﻷﻣﺔ ﻣﺎﺫﺍ ﻗﺪﻣﺘﻢ ﳍﺎ‪ ،‬ﻭﻋﻦ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﻛﻴﻒ ﻧﺼﺮﺗﻜﻢ ﳍﻢ‪ ،‬ﻭﻋﻦ ﺃﻋﺪﺍﺀ ﺍﳌﻠﺔ ﻭﻛﻴـﻒ‬
‫ﺑﻐﻀﻜﻢ ﻭﻋﺪﺍﻭﺗﻜﻢ ﳍﻢ‪ ،‬ﺑﺎﻟﺴﻴﻒ ﻭﺍﻟﺴﻨﺎﻥ ﻭﺍﻟﻘﻠﺐ ﻭﺍﻟﻠﺴﺎﻥ‪.‬‬
‫ﺇﻥ ﺍﷲ ﺳﺎﺋﻠﻜﻢ ﻋﻦ ﺍﻷﺳﺮﻯ ﰲ ﻳﺪ ﺍﻟﻴﻬﻮﺩ ﻭ ﺍﻟﺼﻠﻴﺒﻴﲔ ﻭﺍﳌﺸﺮﻛﲔ ﹶﱂ ﱂ ﺗﺴﺘﻨﻘﺬﻭﻫﻢ؟‬
‫ﺃﱂ ﺗﺴﻤﻌﻮﺍ ﻣﺎ ﻗﺎﻟﻪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻤﺮﺓ ﳌﺎ ﺑﻌﺜﻪ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﰲ ﻓﺪﺍﺀ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ‪،‬‬
‫ﻳﻘﻮﻝ؛ ﻓﻘﻠﺖ ﻟﻪ‪) :‬ﺃﺭﺃﻳﺖ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺇﻥ ﺃﺑﻮﺍ ﺃﻥ ﻳﻔﺎﺩﻭﺍ ﺍﻟﺮﺟﻞ ﺑﺎﻟﺮﺟﻞ ﻛﻴـﻒ ﺃﺻـﻨﻊ؟(ﻥ ﻗـﺎﻝ‪:‬‬
‫)ﺯﺩﻫﻢ(‪ ...‬ﺇﱃ ﺃﻥ ﻗﺎﻝ‪) :‬ﻓﺈﻥ ﺃﺑﻮﺍ ﺇﻻ ﺃﺭﺑﻌﹰﺎ(‪ ،‬ﻓﻘﺎﻝ‪) :‬ﺃﻋﻄﻬﻢ ﺑﻜﻞ ﻣﺴﻠﻢ ﻣﺎ ﺳﺄﻟﻮﻩ‪ ،‬ﻓﻮﺍﷲ ﻟﺮﺟﻞ ﻣـﻦ‬
‫ﺍﳌﺴﻠﻤﲔ ﺃﺣﺐ ﺇﱄ ﻣﻦ ﻛﻞ ﻣﺸﺮﻙ ﻋﻨﺪﻱ‪ ،‬ﺇﻧﻚ ﻣﺎ ﻓﺎﺩﻳﺖ ﺑﻪ ﺍﳌﺴﻠﻢ ﻓﻘﺪ ﻇﻔﺮﺕ‪ ،‬ﺇﻧﻚ ﺇﳕـﺎ ﺗـﺸﺘﺮﻱ‬
‫ﺍﻹﺳﻼﻡ(‪.‬‬
‫ﺇﻥ ﺍﷲ ﺳﺎﺋﻠﻜﻢ ﻋﻦ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﺍﻟﻌﺮﺍﻕ ﻣﺎﺫﺍ ﻗﺪﻣﺘﻢ ﳍﻤﺎ‪.‬‬
‫ﺇﻥ ﺍﷲ ﺳﺎﺋﻠﻜﻢ ﻋﻦ ﺍﳌﻼ ﻋﻤﺮ ﻭﺧﺬﻻﻧﻜﻢ ﻟﻪ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﺫﻧﺐ ﺇﻻ ﺃﻧﻪ ﺃﻃﺎﻉ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺭﻓﺾ ﺃﻥ ﻳﻌﻄﻲ‬
‫ﺍﻟﺪﻧﻴﺔ ﰲ ﺩﻳﻨﻪ‪.‬‬
‫ﻭﺭﺣﻢ ﺍﷲ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﻳﻮﻡ ﺍﻋﺘﻠﻰ ﺍﳌﻨﱪ ﻭﻗﺎﻡ ﺧﻄﻴﺒﹰﺎ ﰲ ﺍﻟﻨﺎﺱ ﳛﺜﻬﻢ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ﻭﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺑﻴﻀﺔ ﻫﺬﺍ‬
‫ﺍﻟﺪﻳﻦ ﻭﺩﻓﻊ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻋﻦ ﺩﻳﺎﺭ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺑﻌﺪ ﺃﻥ ﲣﻠﻒ ﺍﻟﻨﺎﺱ ﻭﺗﻘﺎﻋﺴﻮﺍ ﻋﻦ ﺍﻟﻨﻔﲑ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ؛‬
‫ﻣﺎﻟﻜﻢ ﻧﺴﻴﺘﻢ ﺩﻳﻨﻜﻢ‪ ،‬ﻭﺗﺮﻛﺘﻢ ﻋﺰﺗﻜﻢ ﻭﻗﻌﺪﰎ‪ ،‬ﻋﻦ ﻧﺼﺮ ﺍﷲ ﻓﻠﻢ ﻳﻨﺼﺮﻛﻢ؟ ﺣﺴﺒﺘﻢ ﺃﻥ ﺍﻟﻌﺰﺓ ﻟﻠﻤـﺸﺮﻙ‬
‫ﻭﻗﺪ ﺟﻌﻞ ﺍﷲ ﺍﻟﻌﺰﺓ ﻭﻟﺮﺳﻮﻟﻪ ﻭﻟﻠﻤﺆﻣﻨﲔ‪ ،‬ﻳﺎ ﻭﳛﻜﻢ! ﺃﻣﺎ ﻳﺆﳌﻜﻢ ﻭﻳﺸﺠﻲ ﻧﻔﻮﺳﻜﻢ ﻣـﺮﺃﻯ ﻋـﺪﻭ ﺍﷲ‬
‫ﻭﻋﺪﻭﻛﻢ ﳜﻄﺮﻋﻠﻰ ﺃﺭﺿﻜﻢ ﺍﻟﱵ ﺳﻘﺎﻫﺎ ﺑﺎﻟﺪﻣﺎﺀ ﺁﺑﺎﺋﻜﻢ ﻳﺬﻟﻜﻢ ﻭﻳﺴﺘﻌﺒﺪﻛﻢ ﻭﺃﻧﺘﻢ ﻛﻨﺘﻢ ﺳﺎﺩﺍﺕ ﺍﻟﺪﻧﻴﺎ؟‬
‫ﺃﻣﺎ ﻳﻬﺰ ﻗﻠﻮﺑﻜﻢ ﻭﻳﻨﻤﻲ ﲪﺎﺳﺘﻜﻢ ﻣﺮﺃﻯ ﺇﺧﻮ ﺍﻥ ﻟﻜﻢ ﻗﺪ ﺃﺣﺎﻁ ‪‬ﻢ ﺍﻟﻌﺪﻭ ﻭﺳﺎﻣﻬﻢ ﺃﻟـﻮﺍﻥ ﺍﳋـﺴﻒ؟‬

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‫‪٢٨٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺃﻓﺘﺄﻛﻠﻮﻥ ﻭﺗﺸﺮﺑﻮﻥ ﻭﺗﺘﻨﻌﻤﻮﻥ ﺑﻠﺬﺍﺋﺬ ﺍﳊﻴﺎﺓ ﻭﺇﺧﻮﺍﻧﻜﻢ ﻫﻨﺎﻙ ﻳﺘﺴﺮﺑﻠﻮﻥ ﺍﻟﻠﻬﺐ ﻭﳜﻮﺿﻮﻥ ﺍﻟﻨﺎﺭ ﻭﻳﻨﺎﻣﻮﻥ‬
‫ﻋﻠﻰ ﺍﳉﻤﺮ؟‬
‫ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ؛ ﺇ‪‬ﺎ ﻗﺪ ﺩﺍﺭﺕ ﺭﺣﻰ ﺍﳊﺮﺏ ﻭﻧﺎﺩﻯ ﻣﻨﺎﺩﻱ ﺍﳉﻬﺎﺩ ﻭﺗﻔﺘﺤﺖ ﺃﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻓﺈﻥ ﱂ ﺗﻜﻮﻧﻮﺍ‬
‫ﻣﻦ ﻓﺮﺳﺎﻥ ﺍﳊﺮﺏ ﻓﺎﻓﺴﺤﻮﺍ ﺍﻟﻄﺮﻳﻖ ﻟﻠﻨﺴﺎﺀ ﻳ‪‬ﺪﺭﻥ ﺭﺣﺎﻫﺎ‪ ،‬ﻭﺍﺫﻫﺒﻮﺍ ﻓﺨﺬﻭﺍ ﺍ‪‬ﺎﻣﺮ ﻭﺍﳌﻜﺎﺣﻞ ﻳـﺎ ﻧـﺴﺎﺀ‬
‫ﺑﻌﻤﺎﺋﻢ ﻭﳊﻰ‪ ،‬ﺃﻭ ﻻ! ﻓﺈﱃ ﺍﳋﻴﻮﻝ ﻭﻫﺎﻛﻢ ﳉﻤﻬﺎ ﻭﻗﻴﻮﺩﻫﺎ‪.‬‬
‫ﻳﺎ ﻧﺎﺱ؛ ﺃﺗﺪﺭﻭﻥ ﻣﻢ ﺻﻨﻌﺖ ﻫﺬﻩ ﺍﻟﻠﺠﻢ ﻭﺍﻟﻘﻴﻮﺩ؟ ﻟﻘﺪ ﺻﻨﻌﻬﺎ ﺍﻟﻨﺴﺎﺀ ﻣﻦ ﺷﻌﻮﺭﻫﻦ ﻷ‪‬ﻦ ﻻ ﳝﻠﻜﻦ ﺷـﻴﺌﹰﺎ‬
‫ﻏﲑﻫﺎ‪ ،‬ﻫﺬﻩ ﻭﺍﷲ ﻇﻔﺎﺋﺮ ﺍﳌﺨﺪﺭﺍﺕ ﱂ ﺗﻜﻦ ﺗﺒﺼﺮﻫﺎ ﻋﲔ ﺍﻟﺸﻤﺲ ﺻﻴﺎﻧﺔ ﻭﺣﻔﻈﺎ؛ ﻗﻄﻌﻨـﻬﺎ ﻷﻥ ﺗـﺎﺭﻳﺦ‬
‫ﺍﳊﺐ ﻗﺪ ﺍﻧﺘﻬﻰ ﻭﺍﺑﺘﺪﺃ ﺗﺎﺭﻳﺦ ﺍﳊﺮﺏ ﺍﳌﻘﺪﺳﺔ ﺍﳊﺮﺏ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻓﺈﻥ ﱂ ﺗﻘﺪﺭﻭﺍ ﻋﻠﻰ ﺍﳋﻴﻞ ﺗﻘﻴـﺪﻭ‪‬ﺎ‬
‫ﻓﺨﺬﻭﻫﺎ ﻓﺎﺟﻌﻠﻮﻫﺎ ﺫﻭﺍﺋﺐ ﻟﻜﻢ ﻭﻇﻔﺎﺋﺮ‪ ،‬ﺇ‪‬ﺎ ﻣﻦ ﺷﻌﻮﺭ ﺍﻟﻨﺴﺎﺀ ﻓﻠﻢ ﻳﺒﻖ ﰲ ﻧﻔﻮﺳﻜﻢ ﺷﻌﻮﺭ(‪.‬‬
‫ﻭﺃﻟﻘﻰ ﺍﻟﻠﺠﻢ ﻣﻦ ﻓﻮﻕ ﺍﳌﻨﱪ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻟﻨﺎﺱ ﻭﺻﺮﺥ‪) :‬ﻣﻴﺪﻱ ﻳﺎ ﻋﻤﺪ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺍﻧﻘﻀﻲ ﻳﺎ ﺭﺟـﻮﻡ‪،‬‬
‫ﻭﲢﺮﻗﻲ ﻳﺎ ﻗﻠﻮﺏ ﺍﳌﹰﺎ ﻭﻛﻤﺪﺍ‪ ،‬ﻟﻘﺪ ﺃﺿﺎﻉ ﺍﻟﺮﺟﺎﻝ ﺭﺟﺎﻟﺘﻬﻢ(‪.‬‬
‫ﻧﻌﻢ ﻭﺍﷲ ﻟﻘﺪ ﺃﺿﺎﻉ ﺍﻟﺮﺟﺎﻝ ﺭﺟﻮﻟﺘﻬﻢ! ﻓﻤﺎﺫﺍ ﻧﻘﻮﻝ ﳓﻦ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﻋﺰ ﻓﻴﻪ ﺍﻟﻨﺼﲑ‪ ،‬ﻭﻗﻞ ﻓﻴـﻪ‬
‫ﺍﳌﻌﲔ ﻭﺗﺪﺍﻋﺖ ﻋﻠﻴﻨﺎ ﺍﻷﻣﻢ ﻛﻤﺎ ﺗﺪﺍﻋﻰ ﺍﻷﻛﻠﺔ ﺇﱃ ﻗﺼﻌﺘﻬﺎ‪.‬‬
‫ﺇﻧﻨﺎ ﻭﺍﷲ ﻻ ﻧﺮﻳﺪ ﺭﺟﺎ ﹰﻻ ﻛﺄﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ ﻭﺳﻌﺪ ﻭﺍﳌﻘﺪﺍﺩ ﻭﻃﻠﺤﺔ ﻭﺍﻟﺰﺑﲑ‪ ،‬ﻟﻜﻨﻨـﺎ ﻧﺮﻳـﺪ‬
‫ﺭﺟﺎ ﹰﻻ ﻛﺼﻔﻴ‪‬ﺔ!‬
‫ﻧﻌﻢ ﻛﺼﻔﻴﺔ! ﻋﻨﺪﻣﺎ ﻗﺎﻣﺖ ﺑﺎﻟﺪﻓﺎﻉ ﻋﻦ ﺣﺮﻣﺎﺕ ﺍﳌﺴﻠﻤﲔ ﻋﻨﺪﻣﺎ ﻫ ‪‬ﻢ ﺫﻟﻚ ﺍﻟﻴﻬﻮﺩﻱ ﺍﳋﺒﻴﺚ ﺃﻥ ﻳـﺪﺧﻞ‬
‫ﺍﳊﺼﻦ ﻭﻳﻜﺸﻒ ﻋﻮﺭﺍﺕ ﺍﳌﺴﻠﻤﲔ ﻓﻘﺎﺗﻠﺖ ﻋﻦ ﺃﻋﺮﺍﺽ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻣﻦ ﺍﻟﻜﺮﺏ ﺳﻴﻞ ﺍﻟﻔﺎﺟﻌﺎﺕ ﺍﳌﻐﺮﻕ‬ ‫ﻓﻴﺎ ﺭﰊ ﺃﺩﺭﻛﻨﺎ ﻓﻘﺪ ﺑﻠﻎ ﺍﻟﺰﰉ‬
‫ﻓﻴﺎ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ‪ ،‬ﻭﻳﺎ ﺩﻋﺎ‪‬ﺎ‪ ،‬ﻭﻳﺎ ﺷﺒﺎ‪‬ﺎ؛‬
‫ﺍﺗﻘﻮﺍ ﺍﷲ‪ ..‬ﺍﺗﻘﻮﺍ ﺍﷲ ﻭﺃﺩﺭﻛﻮﺍ ﻣﺎ ﻓﺎﺗﻜﻢ ﻓﺈﳕﺎ ﺍﻟﻌﺼﻤﺔ ﺍﻟﺴﻴﻒ‪..‬‬
‫ﻓﺪﻭﻧﻜﻢ ﺃﻋﺪﺍﺀ ﺍﻟﺸﺮﻳﻌﺔ ﺑﲔ ﻇﻬﺮﺍﻧﻴﻜﻢ‪ ،‬ﻭﻣﺪﻭﺍ ﻳﺪ ﺍﻟﻌﻮﻥ ﺇﱃ ﺍﺧﻮﺍﻧﻜﻢ ﺑﺎﻟﻐﺎﱄ ﻭﺍﻟﻨﻔﻴﺲ ﻗﺒﻞ ﺃﻥ ﻳﻠﻔﻈﻜﻢ‬
‫ﺍﻟﺘﺎﺭﻳﺦ‪ ..‬ﻧﻌﻢ! ﻗﺒﻞ ﺃﻥ ﻳﻠﻔﻈﻜﻢ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﻗﺒﻞ ﺃﻥ ﻳﻨﻔﺾ ﺍﻟﺴﻮﻕ ﻓﲑﺑﺢ ﻓﻴﻪ ﻣﻦ ﻳﺮﺑﺢ ﻭﳜﺴﺮ ﻓﻴـﻪ ﻣـﻦ‬
‫ﳜﺴﺮ‪.‬‬
‫ﻋﻨﺪﻣﺎ ﺃﺧﺎﻃﺐ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺇﳕﺎ ﺃﺧﺎﻃﺐ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺮﺑﺎﻧﻴﲔ‪ ،‬ﻻ ﺃﻗﺼﺪ ﺑﺬﻟﻚ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻮﺀ ﻭﻣﺸﺎﻳﺦ ﺍﻟﻔﻀﺎﺋﻴﺎﺕ‬
‫ﻓﻬﺆﻻﺀ ﻳﻜﻔﻴﻬﻢ ﺍﻷﺛﺮ؛ )ﺃﻥ ﺍﻟﻘﺒﻮﺭ ﺍﺷﺘﻜﺖ ﺇﱃ ﺍﷲ ﻣﻦ ﻧﱳ ﺭﺍﺋﺤﺔ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻓﺄﻭﺣﻰ ﺍﷲ ﺇﻟﻴﻬـﺎ ﺃﻥ ﺑﻄـﻮﻥ‬
‫ﻋﻠﻤﺎﺀ ﺍﻟﺴﻮﺀ ﺃﺷﺪ ﻧﺘﻨﹰﺎ ﻣﻦ ﺭﺍﺋﺤﺘﻚ(‪ ،‬ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺄﻛﻠﻮﻥ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﺪﻳﻦ‪.‬‬
‫ﺃﻣﺎ ﺍﻧﺘﻢ ﺃﻳ‪‬ﻬﺎ ﺍ‪‬ﺎﻫﺪﻭﻥ ﺍﻟﺼﺎﺑﺮﻭﻥ ﻧﻘﻮﻝ ﻟﻜﻢ‪:‬‬
‫ﻣﻊ ﻛﻞ ﻣﺎ ﻳﺼﻴﺒﻨﺎ ﻣﻦ ﻫﻢ ﻭﻧﺼﺐ ﻭﺿﻴﻖ ﻭﺑﻼﺀ‪ ،‬ﻓﻮﺍﷲ ﻟﻦ ﻳﺮﻯ ﺍﻷﻋﺪﺍﺀ ﻣﻨﺎ ﺇﻻ ﻛـﻞ ﻣـﺎ ﻳـﺴﻮﺀﻫﻢ‪،‬‬
‫ﻭﻟﻨﺠﺎﻫﺪ‪‬ﻢ ﺑﻜﻞ ﻣﺎ ﻧﺴﺘﻄﻴﻊ‪ ،‬ﻭﻟﻨﺒﺬﻟﻦ ﺍﻟﻐﺎﱄ ﻭﺍﻟﻨﻔﻴﺲ ﰲ ﺣﺮ‪‬ﻢ‪ ،‬ﻓﺈﻥ ﻣﺮﺍﻏﻤﺔ ﺍﻟﻄﻮﺍﻏﻴﺖ ﻣـﻦ ﺃﻗـﺮﺏ‬

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‫‪٢٨١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﻘﺮﺑﺎﺕ ﺇﱃ ﺍﷲ‪ ،‬ﻓﺎﺻﱪﻭﺍ ﺇﳕﺎ ﻫﻲ ﺃﻳﺎﻡ ﻗﻼﺋﻞ ﰒ ﺑﻌﺪﻫﺎ ﻳﺄﰐ ﺍﻟﻔﺮﺝ ﻭﺍﻟﻨﺼﺮ ﺑﻌﻮﻥ ﺍﷲ‪ ،‬ﻓﺈ ﹶﻥ ﺗﺄﺧﺮ ﺍﻟﻨﺼﺮ ﻻ‬
‫ﻳﻌﲏ ﲣﻠﻒ ﻭﻋﺪ ﺍﷲ‪ ،‬ﺣﺎﺷﺎ ﻭﻛﻼ‪.‬‬
‫ﺇﻳﺎﻛﻢ ﻭﺍﻟﻨﻜﻮﺹ ﻭﺍﻟﺮﺟﻮﻉ ﻋﻦ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻓﺈﻧﻪ ﻭﺍﷲ ﻣﻊ ﻣﺸﻘﺘﻪ ﻭﺻﻌﻮﺑﺘﻪ ﻭﻣﺮﺍﺭﺗﻪ ﳊﻠـﻮ ﰲ ﺫﺍﺕ ﺍﷲ‪،‬‬
‫ﻭﺇ‪‬ﺎ ﻟﻨﻌﻤﺔ ﻋﻈﻴﻤﺔ ﺃﻥ ﻳﺼﻄﻔﻴﻜﻢ ﺍﷲ ﻟﻨﺼﺮﺓ ﺩﻳﻨﻪ‪ ،‬ﻭﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻠﻪ‪.‬‬
‫ﺃﻻ ﻳﻜﻔﻴﻜﻢ ‪ -‬ﻳﺎ ﺭﻓﺎﻕ ﺍﻟﺪﺭﺏ؛ ﻳﺎ ﺃﹸﻧﺲ ﺍﻟﺮﻭﺡ ﻭﺳﻠﻮﺍﻫﺎ ‪ -‬ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ ،‬ﻗـﺎﻝ‪ :‬ﻣـﺮ‬
‫ﺭﺟﻞ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺸﻌﺐ ﻓﻴﻪ ﻋﻴﻴﻨﺔ ﻣﻦ ﻣﺎﺀ ﻋﺬﺑﺔ ﻓﻘﺎﻝ‪) :‬ﻟﻮ ﺍﻋﺘﺰﻟـﺖ‬
‫ﺍﻟﻨﺎﺱ ﻓﺄﻗﻤﺖ ﰲ ﻫﺬﺍ ﺍﻟﺸﻌﺐ‪ ،‬ﻭﻟﻦ ﺃﻓﻌﻞ ﺣﱴ ﺍﺳﺘﺄﺫﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ(‪ ،‬ﻓﻘـﺎﻝ‪) :‬ﻻ‬
‫ﺗﻔﻌﻞ ﻓﺈﻥ ﻣﻘﺎﻡ ﺃﺣﺪﻛﻢ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻓﻀﻞ ﻣﻦ ﺻﻼﺗﻪ ﰲ ﺑﻴﺘﻪ ﺳﺒﻌﲔ ﻋﺎﻣﺎﹰ‪ ،‬ﺃﻻ ﲢﺒﻮﻥ ﺃﻥ ﻳﻐﻔﺮ ﺍﷲ ﻟﻜـﻢ‬
‫ﻭﻳﺪﺧﻠﻜﻢ ﺍﳉﻨﺔ ﺍﻏﺰﻭﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻣﻦ ﻗﺎﺗﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻮﺍﻕ ﻧﺎﻗﺔ ﻭﺟﺒﺖ ﻟﻪ ﺍﳉﻨﺔ(‪.‬‬
‫ﻭﺭﺣﻢ ﺍﷲ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻨﺪﻣﺎ ﻗﺎﻝ‪) :‬ﻭﺍﻋﻠﻤﻮﺍ ﺃﺻﻠﺤﻜﻢ ﺍﷲ ﺃﻥ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻨﻌﻢ ﻋﻠﻰ ﻣﻦ ﺃﺭﺍﺩ ﺍﷲ ﺑﻪ ﺧـﲑﹰﺍ‬
‫ﺃﻥ ﺃﺣﻴﺎﻩ ﺇﱃ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳ‪‬ﺠﺪﺩ ﺍﷲ ﻓﻴﻪ ﺍﻟﺪﻳﻦ ﻭﳛﻴﻲ ﻓﻴﻪ ﺷـﻌﺎﺭ ﺍﳌـﺴﻠﻤﲔ ﻭﺃﺣـﻮﺍﻝ ﺍﳌـﺆﻣﻨﲔ‬
‫ﻭﺍ‪‬ﺎﻫﺪﻳﻦ؛ ﺣﱴ ﻳﻜﻮﻥ ﺷﺒﻴﻬﹰﺎ ﺑﺎﻟﺴﺎﺑﻘﲔ ﺍﻷﻭﻟﲔ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﻓﻤﻦ ﻗﺎﻡ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺑﺬﻟﻚ‬
‫ﻛﺎﻥ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ﳍﻢ ﺑﺈﺣﺴﺎﻥ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﻟﻠﻤﺆﻣﻨﲔ ﺃﻥ ﻳﺸﻜﺮﻭﺍ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻫﺬﻩ ﺍﶈﻨﺔ ﺍﻟﱵ ﺣﻘﻴﻘﺘﻬﺎ ﻣﻨﺤﺔ‬
‫ﻛﺮﳝﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ﺍﻟﱵ ﰲ ﺑﺎﻃﻨﻬﺎ ﻧﻌﻤﺔ ﺟﺴﻴﻤﺔ‪ ،‬ﺣﱴ ﻭﺍﷲ ﻟﻮ ﻛﺎﻥ ﺍﻟﺴﺎﺑﻘﻮﻥ ﺍﻷﻭﻟﻮﻥ ﻣﻦ‬
‫ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﻛﺄﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ﻋﻠﻲ ﻭﻏﲑﻫﻢ ﺣﺎﺿﺮﻳﻦ ﰲ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﻟﻜﺎﻥ ﻣﻦ ﺃﻓـﻀﻞ‬
‫ﺃﻋﻤﺎﳍﻢ ﺟﻬﺎﺩ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﺍ‪‬ﺮﻣﲔ ﻭﻻ ﻳ‪‬ﻔﻮﺕ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻐﺰﺍﺓ ﺇﻻ ﻣﻦ ﺧﺴﺮﺕ ﲡﺎﺭﺗﻪ‪ ،‬ﻭﺳﻔﻪ ﻧﻔـﺴﻪ‪،‬‬
‫ﻭﺣ‪‬ﺮﻡ ﺣﻈﹰﺎ ﻋﻈﻴﻤﹰﺎ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ(‪.‬‬
‫ﻓﻬﻞ ﺑﻌﺪ ﻫﺬﺍ ﺗﺮﻭﻣﻮﻥ ﻓﻀﻼﹰ‪ ،‬ﻭﺗﻄﻠﺒﻮﻥ ﺑﺪﻻ‪ ،‬ﻓﺄﻛﺜﺮﻭﺍ ﻣﻦ ﺍﻟﺪﻋﺎﺀ ﺃﻥ ﻳﺜﺒﺘﻨﺎ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﻟﻴﻜﻦ ﻟـﺴﺎﻥ‬
‫ﺣﺎﻟﻨﺎ ﲨﻴﻌﺎ ً‪:‬‬
‫ﻭﺿﺮﺑﺔ ﺫﺍﺕ ﻓﺮﻍ ﺗﻘﺬﻑ ﺍﻟﺰﺑﺪﺍ‬ ‫ﻟﻜﻨﲏ ﺍﺳﺄﻝ ﺍﻟﺮﲪﻦ ﻣﻐﻔﺮﺓ‬
‫ﲝﺮﺑﺔ ﺗﻨﻔﺬ ﺍﻷﺣﺸﺎﺀ ﻭﺍﻟﻜﺒﺪﺍ‬ ‫ﺃﻭ ﻃﻌﻨﺔ ﺑﻴﺪﻱ ﺣﺮﺍﻥ ﳎﻬﺰﺓ‬
‫ﺃﺭﺷﺪﻙ ﺍﷲ ﻣﻦ ﻏﺎﺯﻭﻗﺪ ﺭﺷﺪﺍ‬ ‫ﺣﱴ ﻳﻘﻮﻟﻮﺍ ﺇﺫﺍ ﻣﺮﻭﺍ ﻋﻠﻰ ﺟﺜﱵ‬
‫ﻋﻠﻰ ﺷﺮﺟﻊ ﻳ‪‬ﻌﻠﻰ ﲞﻀﺮ ﺍﳌﻄﺎﺭﻑ‬ ‫ﻓﻴﺎ ﺭﰊ ﺇﻥ ﺣﺎﻧﺖ ﻭﻓﺎﰐ ﻓﻼ ﺗﻜﻦ‬
‫ﲜﻮ ﺍﻟﺴﻤﺎﺀ ﰲ ﻧﺴﻮﺭ ﻋﻮﺍﻛﻒ‬ ‫ﻭﻟﻜﻦ ﻗﱪﻱ ﺑﻄﻦ ﻧﺴﺮ ﻣﻘﻴﻠﻪ‬
‫ﻳﺼﺎﺑﻮﻥ ﰲ ﻓﺞ ﻣﻦ ﺍﻷﺭﺽ ﺧﺎﺋﻒ‬ ‫ﻭﺃﻣﺴﻲ ﺷﻬﻴﺪﹰﺍ ﺛﺎﻭﻳﹰﺎ ﰲ ﻋﺼﺎﺑﺔ‬
‫ﺗ‪‬ﻘﻰ ﺍﷲ ﻧﺰﺍﻟﻮﻥ ﻋﻨﺪ ﺍﻟﺘﺰﺍﺣﻒ‬ ‫ﻓﻮﺍﺭﺱ ﻣﻦ ﺑﻐﺪﺍﺩ ﺃﻟﻒ ﺑﻴﻨﻬﻢ‬
‫ﻭﺻﺎﺭﻭﺍ ﺇﱃ ﻣﻴﻌﺎﺩ ﻣﺎ ﰲ ﺍﳌﺼﺎﺣﻒ‬ ‫ﺇﺫﺍ ﻓﺎﺭﻗﻮﺍ ﺩﻧﻴﺎﺧﻢ ﻓﺎﺭﻗﻮﺍ ﺍﻷﺫﻯ‬
‫ﻭﻣﺎ ﺃﺣ ‪‬ﺪ ﻳﺎ ﺭﺏ ﻣﻨﻚ ﺑﺬﺍ ﺃﻭﱃ‬ ‫ﺃﻣﻮﱃ ﺍﳌﻮﺍﱄ ﻟﻴﺲ ﻏﲑﻙ ﱄ ﻣﻮﱃ‬
‫ﻓﻜﻦ ﻗﻮﰐ ﰲ ﻣﻄﻠﱯ ﻭﻛﻦ ﺍﳊﻮﻻ‬ ‫ﺗﱪﺃﺕ ﻣﻦ ﺣﻮﱄ ﺇﻟﻴﻚ ﻭﻗﻮﰐ‬

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‫‪٢٨٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻟﻮ ﻟﻘﻴﺖ ﻧﻔﺴﻲ ﻋﻠﻰ ﻟﻴﻠﻪ ﺍﳍﻮﻻ‬ ‫ﻭﻫﺐ ﱄ ﺭﺿ ‪‬ﻰ ﻣﺎ ﱄ ﺳﻮﻯ ﺫﺍﻙ ﻣﺒﺘﻐﻰ‬
‫ﺍﻟﻠﻬﻢ ﻣﻜﻦ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ ﰲ ﺍﻷﺭﺽ‪ ،‬ﺍﻟﻠﻬﻢ ﻣﻜﻦ ﻟﻠﻤﻮﺣﺪﻳﻦ ﰲ ﺍﻷﺭﺽ‪ ،‬ﺍﻟﻠﻬﻢ ﺟﻴﺶ ﺟﻴﻮﺷﻬﻢ‪ ،‬ﻭﺍﺑﻌـﺚ‬
‫ﺳﺮﺍﻳﺎﻫﻢ‪ ،‬ﻭﺧﻠﹼﺺ ﻧﻮﺍﻳﺎﻫﻢ‪ ،‬ﻭﺧﺬ ﺍﻟﻌﻴﻮﻥ ﻋﻨﻬﻢ‪ ،‬ﺍﻟﻠﻬﻢ ﻳﺴﺮ ﳍﻢ ﻛﻞ ﺧﲑ‪ ،‬ﺍﻟﻠﻬﻢ ﻗﻮ ﺷـﻮﻛﺘﻬﻢ ﻭﺁﻧـﺲ‬
‫ﻭﺣﺸﺘﻬﻢ‪ ،‬ﻭﻛﻦ ﳍﻢ ﺍﻟﻌﻮﻥ ﻭﺍﻟﻨﺼﲑ‪ ،‬ﻓﻬﻢ ﺃﻗﻮﻳﺎﺀ ﺑﻚ ﻳﺎ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺇﻥ ﺃﻣﺮﻳﻜﺎ ﺟﺎﺀﺕ ﲞﻴﻠﻬﺎ ﻭﺧﻴﻼﺋﻬﺎ ﲢﺎﺩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﺍﻟﻠﻬﻢ ﻓﺄﲪﻬﺎ ﺍﻟﻐﺪﺍﺓ‪ ...‬ﺍﻟﻠﻬﻢ ﻓﺄﲪﻬﺎ ﺍﻟﻐﺪﺍﺓ‪،‬‬
‫ﺍﻟﻠﻬﻢ ﻛﻤﺎ ﻣﺰﻗﺖ ﻣﻠﻚ ﻗﻴﺼﺮ ﻓﻤﺰﻕ ﻣﻠﻚ ﺑﻮﺵ‪ ،‬ﺍﻟﻠﻬﻢ ﺷﺘﺖ ﴰﻠﻬﻢ ﻭﻓﺮﻕ ﴰﻠﻬﻢ‪ ،‬ﻭﺍﺟﻌﻠـﻬﻢ ﻏﻨﻴﻤـﺔ‬
‫ﻟﻠﻤﺴﻠﻤﲔ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺍﻟﻌﻦ ﻃﻮﺍﻏﻴﺖ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ‪ ،‬ﺍﻟﻠﻬﻢ ﻋﻠﻴﻚ ﺑﺎﳊﻜﺎﻡ ﺍﳌﺮﺗﺪﻳﻦ‪ ،‬ﺍﻟﻠﻬﻢ ﺍﺣﺼﻬﻢ‪ ،‬ﻭﺍﻗﺘﻠﻬﻢ ﺑﺪﺩﺍ‪ ،‬ﻭﻻ‬
‫ﺗﻐﺎﺩﺭ ﻣﻨﻬﻢ ﺃﺣﺪﺍ‪.‬‬
‫ﺍﻟﻠﻬﻢ‪ ...‬ﺁﻣﲔ‪...‬‬
‫ﺍﻟﻘﺎﺋﺪ ﺍﻟﺸﻴﺦ؛ ﺃﺑﻮ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ‬
‫ﺣﻔﻈﻪ ﺍﷲ ﻭﺃﻳﺪﻩ ﺑﻨﺼﺮﻩ‪ ..‬ﺁﻣﲔ‬

‫‬

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‫‪٢٨٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺃﻳﻦ ﺃﻫﻞ ﺍﳌﺮﻭﺀﺍﺕ ﻟﻠﺸﻴﺦ ﺍﻟﻘﺎﺋﺪ ﺃﰊ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺃﻳﻦ ﺃﻫﻞ ﺍﳌﺮﻭﺀﺍﺕ ﻟﻠﺸﻴﺦ ﺍﻟﻘﺎﺋﺪ ﺃﰊ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺣﻔﻈﻪ ﺍﷲ ﻭﺃﻳﺪﻩ ﺑﻨﺼﺮﻩ‪ ...‬ﺁﻣﲔ‬
‫ﺍﳊﻤﺪ ﷲ ﻣﻌﺰ ﺍﻹﺳﻼﻡ ﺑﻨﺼﺮﻩ‪ ،‬ﻭﻣﺬﻝ ﺍﻟﺸﺮﻙ ﺑﻘﻬﺮﻩ‪ ،‬ﻭﻣﺼﺮﻑ ﺍﻷﻣﻮﺭ ﺑﺄﻣﺮﻩ ﻭﻣﺴﺘﺪﺭﺝ ﺍﻟﻜﺎﻓﺮﻳﻦ ﲟﻜﺮﻩ‪،‬‬
‫ﺍﻟﺬﻱ ﻗﺪﺭ ﺍﻷﻳﺎﻡ ﺩﻭ ﹰﻻ ﺑﻌﺪﻟﻪ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﻤﺘﻘﲔ ﺑﻔﻀﻠﻪ‪.‬‬
‫ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺃﻋﻠﻰ ﺍﷲ ﻣﻨﺎﺭ ﺍﻹﺳﻼﻡ ﺑﺴﻴﻔﻪ‪.‬‬
‫ﺃﻣﱵ‪ ...‬ﺃﻣﺔ ﺍﻟﺴﻴﻒ ﻭﺍﻟﻘﻠﻢ؛‬
‫ﻣﺎ ﺑﺎﻟﻚ ﺍﻧﻜﺴﺮ ﺳﻴﻔﻚ ﻭﺍﻧﺒﻄﺢ ﻗﻠﻤﻚ؟ ﻭﻗﺪ ﻛﻨﺖ ﻣﻦ ﻗﺒﻞ ﺃﺑﻴﺔ ﻓﻮﻕ ﺍﻟﻨﺠﻮﻡ‪ ،‬ﻓﺒﺖ ﺍﻟﻴﻮﻡ ﻣﺴﺤﻮﻗﺔ ﲢﺖ‬
‫ﺃﻗﺪﺍﻡ ﺍﻟﻐﺰﺍﺓ ﻭﺳﻨﺎﺑﻚ ﺧﻴﻞ ﺍﻟﻐﺎﺻﺒﲔ‪.‬‬
‫ﺃﻣﱵ ﺍﻟﻐﺎﻟﻴﺔ؛‬
‫ﺣﺪﻳﺜﻲ ﺍﻟﻴﻮﻡ ﺇﻟﻴﻚ ﺫﻭ ﺷﺠﻮﻥ‪ ،‬ﺃﻭ ﻣﺎ ﺗﺴﻤﻌﲔ ﻓﺤﻴﺢ ﺍﻷﻓﺎﻋﻲ ﲣﻂ ﻃﺮﻳﻘﻬﺎ ﰲ ﻇﻼﻡ ﻏﻔﻠﺘـﻚ ﻟﺘﻐﺘـﺎﻝ‬
‫ﻓﺠﺮﻙ!‬
‫ﺩﻋﻴﲏ ‪ -‬ﺃﻣﱵ ﺍﳊﺒﻴﺒﺔ ‪ -‬ﺃﺑﺚ ﺣﺪﻳﺜﹰﺎ ﻣﻌﺪﻧﻪ ﺗﺮﺍﰊ ﻭﻟﻜﻦ ﺟﺮﺕ ﰲ ﻟﻔﻈﻪ ﻟﻐﺔ ﺍﻟﺴﻤﺎﺀ‪.‬‬
‫ﺩﻋﻴﲏ ﺃﺣﺪﺛﻚ ﺑﺄﻣﺮﻧﺎ ﻭﳓﻦ ﰲ ﻣﻨﻌﺮﺝ ﺍﻟﻠﻮﺍ؛ ﻟﺘﺴﺘﺒﻴﲏ ﺍﻟﺮﺷﺪ ﻭﺗﺴﺘﺠﻤﻌﻲ ﺍﻟﻘﻮﻯ؛ ﳐﺎﻓﺔ ﺃﻥ ﻧﻨـﺪﻡ ﻭﻻﺕ‬
‫ﺳﺎﻋﺔ ﻣﻨﺪﻡ‪.‬‬
‫ﻟﻘﺪ ﻋﺮﻑ ﺍﻟﻘﺎﺻﻲ ﻭﺍﻟﺪﺍﱐ ﲝﻘﻴﻘﺔ ﺍﳊﻠﻒ ﺍﻟﺸﻴﻄﺎﱐ؛ ﺛﻼﺛﻲ ﺍﻟﻜﻔﺮ ﻭﺍﳌﻜﺮ ﰲ ﺃﺭﺽ ﺍﻟﺮﺍﻓﺪﻳﻦ‪:‬‬
‫ﺃﻭﳍﻢ‪ :‬ﺍﻷﻣﺮﻳﻜﺎﻥ‪ ،‬ﺣﺎﻣﻠﻮﺍ ﻟﻮﺍﺀ ﺍﻟﺼﻠﻴﺐ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻢ‪ :‬ﺍﻷﻛﺮﺍﺩ‪ ،‬ﻣﺘﻤﺜﻠﲔ ﺑﻘﻮﺍﺕ ﺍﻟﺒﺸﻤﺮﻗﺔ ﺍﳌﻄﻌﻤﺔ ﺑﻜﻮﺍﺩﺭ ﻋﺴﻜﺮﻳﺔ ﻳﻬﻮﺩﻳﺔ‪ ،‬ﻳﻘﻮﺩﻫﺎ ﺍﻟﻌﻤﻴﻼﻥ ﺍﻟﱪﺯﺍﱐ‬
‫ﻭﺍﻟﻄﺎﻟﺒﺎﱐ‬
‫ﻭﺛﺎﻟﺜﻬﻢ‪ :‬ﺍﻟﺮﺍﻓﻀﺔ‪ ،‬ﻋﺪﻭﺓ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣﺘﻤﺜﻠﺔ ﺑﻔﻴﻠﻖ ﺍﻟﻐﺪﺭ؛ ﻓﻴﻠﻖ ﺑﺪﺭ‪ ،‬ﻭﺣﺰﺏ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺸﻴﻄﺎﻥ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﻄﻴﺘﻬﻢ ﺍﻟﻴﻮﻡ؛ ﺍﳋﺎﺋﻦ ﻋﻼﻭﻱ؛ ﻓﻠﻪ ﻧﺼﻴﺐ ﺍﻷﺳﺪ ﻣﻦ ﻗﻮﺳﻨﺎ ﺍﻟﺮﺍﻣﻲ ‪ -‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪-‬‬
‫ﺃﻳﻬﺎ ﺍﳋﺎﺋﻦ؛ ﻛﹸﻒ ﻋﻨﺎ ﺟ‪‬ﺸﺎﺋﻚ ﻭﺍﺣﻔﻆ ﻷﻣﺜﺎﻟﻚ ﺍﻧﺘﻔﺎﺧﻚ‪ ،‬ﻭﺍﻧﺘﻈﺮ ﻓﺬﺍﻙ ﺍﳌﻜﺮ ﺍﻟﺬﻱ ﻳـﺴﺒﺢ ﰲ ﲝـﲑﺓ‬
‫ﻭﺟﻬﻚ؛ ﻗﺪ ﻏﺪﺍ ‪ -‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪ -‬ﻗﺎﺏ ﻗﻮﺳﲔ ﻣﻨﺎ ﺃﻭ ﺃﺩﱏ‪ ،‬ﻓﺎﻧﺘﻈﺮ ﻣﻠﻚ ﺍﳌـﻮﺕ ﻭﺃﻧـﺖ ﰲ ﻫﻴﻠـﻚ‬
‫ﻭﻫﻴﻠﻤﺎﻧﻚ‪ ،‬ﻣﻊ ﺍﳋﺸﺐ ﺍﳌﺴﻨﺪﺓ ﺇﺧﻮﺍﻧﻚ ﻣﻦ ﻣﻬﺎﺯﻝ ﺃﻋﻀﺎﺀ ﺣﻜﻮﻣﺘﻚ‪ ،‬ﻭﻟﺌﻦ ﻛﺎﻥ ﻣﻌﻚ ﻋﺒﺎﺩ ﺍﻟﺼﻠﻴﺐ‪،‬‬
‫ﻓﻤﻌﻨﺎ ﺭﺏ ﳎﻴﺐ ﻗﺮﻳﺐ‪ ،‬ﻭﻟﻦ ﺗ‪‬ﻌﺠﺰ ﺍﷲ ﰲ ﺍﻷﺭﺽ ﻫﺮﺑﺎ‪ ،‬ﻭﺇﻥ ﻏﺪﹰﺍ ﻟﻨﺎﻇﺮﻩ ﻟﻘﺮﻳﺐ‪.‬‬
‫ﻳﺎ ﺃﻣﱵ‪:‬‬
‫ﻫﺬﻩ ﺣﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻟﺮﺍﻓﻀﻲ ﺫﻱ ﺍﻟﺴﲑﺓ ﺍﻟﺴﻮﺩﺍﺀ‪:‬‬
‫ﻣﺎﺯﺍﻝ ﻳ‪‬ﻨﺘﺞ ﻛﻞ ﻳﻮﻡ ﻗﺼﺔ ﺗ‪‬ﺮﻭﻯ ﻭﻗﻮ ﹰﻻ ﰲ ﺍﳋﺪﱘ ﻣﻠﻔﻘﺎ‬

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‫‪٢٨٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻼ ﻣﻦ ﺍﻷﻭﻫﺎﻡ ﺣﱴ ﺗﺸﻨﻘﺎ‬ ‫ﺧﻮ‪‬ﺍﻥ ﺃﻣﺘﻪ ﺍﻟﺬﻱ ﻳﺮﻣﻲ ﳍﺎ ﺣﺒ ﹰ‬

‫ﻛﺎﻟﺬﺋﺐ ﻣﻦ ﻳﺮﻣﻲ ﺇﻟﻴﻚ ﺑﻨﻈﺮﺓ ﻣﺴﻤﻮﻣﺔ ﻣﻬﻤﺎ ﺑﺪﺍ ﻣﺘﺄﻧﻘﺎ‬
‫ﺷﺘﺎﻥ ﺑﲔ ﻓﱴ ﺗﺸﺮﺏ ﻗﻠﺒﻪ ﺑﻴﻘﻴﻨﻪ ﻭﻣﻦ ﺍﺩ‪‬ﻋﻰ ﻭﺗﺸﺪﻗﺎ‬
‫ﻭﺃﺧﻮ ﺍﻟﻀﻼﻟﺔ ﻻ ﻳﺰﺍﻝ ﻣﻜﺎﺑﺮﺍ ﻳﻄﻮﻱ ﻋﻠﻰ ﺍﻷﺣﻘﺎﺩ ﺻﺪﺭﹰﺍ ﺿﻴﻘﺎ‬
‫ﻟﻘﺪ ﻃﺒﻖ ﺭﺃﺱ ﺍﻟﻜﻔﺮ ﺍﻟﺼﻠﻴﱯ ﺍﳌﺜﻞ؛ "ﴰﹼﺮ ﻭﺍﺋﺘﺰﺭ ﻭﺍﻟﺒﺲ ﺟﻠﺪ ﺍﻟﻨﻤﺮ"‪ ،‬ﻓﺎﺳﺘﻨﺴﺮ ﻋﻠﻰ ﺍﻟﻨﺠﻒ؛ ﻭﻟﻜﻦ ﻫﻞ‬
‫ﻟﻠﻨﺠﻒ ﻳﻘﺼﺪﻭﻥ ﺃﻡ ﻟﻐﲑﻫﻢ ﻳﺘﻬﻴﺄﻭﻥ؟!‬
‫ﻳﺎ ﺃﻣﱵ‪:‬‬
‫ﲤﻬﻠﻲ ﻭﺗﺒﺼﺮﻱ‪ ،‬ﻓﻠﻴﺲ ﺍﻟﻨﺠﻒ ﺑﻐﻴﺘﻬﻢ‪ ،‬ﺑﻞ ﻣﺜﻠﺚ ﺍﻟﺴﻨﺔ‪ ..‬ﺫﻭ ﺍﻟﻌﺰﳝﺔ ﺍﻟﺸﻤﺎﺀ ﻭﺍﳍﻤﺔ‪.‬‬
‫ﻭﺃﻗﺴﻢ ﺑﺎﻟﺬﻱ ﺭﻓﻊ ﺍﻟﺴﺒﻊ ﺍﻟﻄﺒﺎﻕ‪ ،‬ﻭﻗﻄﻊ ﻣﻦ ﺍﻟﻄﻐﺎﺓ ﺍﻷﻋﻨﺎﻕ ﻭﺃﺫﻝ ﺍﻟﺮﻗﺎﺏ؛ ﺃﻥ ﺭﺃﺱ ﺃﻣﺮﻳﻜﺎ ﻗﺪ ﻣ‪‬ﺮﻍ ﻫﺎ‬
‫ﻫﻨﺎ ﰲ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻭﺩﺍﺳﻪ ﺃﺑﻄﺎﻟﻨﺎ ﺣﱴ ﻏﺪﺕ ﺃﺳﻄﻮﺭﺗﻪ ﻛﺎﻟﺴﺮﺍﺏ‪.‬‬
‫ﺇ‪‬ﻢ ﺃﺧﻮﺓ ﺍﳉﻬﺎﺩ ﻣﻦ ﻣﻬﺎﺟﺮﻳﻦ ﻭﺃﻧﺼﺎﺭ‪ ،‬ﻫﻢ ﻣﻦ ﺃﺫﺍﻕ ﺍﻟﺘﺤﺎﻟﻒ ﺍﻟﻌﺎﳌﻲ ﻛﺆﻭﺱ ﺍﻟﺬﻝ‪ ،‬ﻭﺻﻔﻌﻮﻩ ﺻﻔﻌﺎﺕ‬
‫ﻻ ﺗﻨﺴﻰ‪ ،‬ﻭﻟﻘﻨﻮﻩ ﺩﺭﻭﺳﹰﺎ ﻻ ﻳﺰﺍﻝ ﻳﻜﺘﻮﻱ ﻣﻦ ﻧﺎﺭﻫﺎ‪ ،‬ﻭﻳﺘﻠﻮﻯ ﻣﻦ ﺃﳌﻬﺎ ﺣـﱴ ﺍﻵﻥ؛ ﺩﺭﻭﺳـﹰﺎ ﻧﻜﹼـﺴﺖ‬
‫ﺃﻋﻼﻣﻬﻢ‪ ،‬ﻭﺯﻟﺰﻟﺖ ﺃﻗﺪﺍﻣﻬﻢ‪ ،‬ﻭﺷﺘﺘﺖ ﺃﻓﻜﺎﺭﻫﻢ ﺣﱴ ﺩﺏ‪ ‬ﺍﻟﺮﻋﺐ ﰲ ﺃﻭﺻﺎﳍﻢ‪ ،‬ﻭﳔﺮ ﺳـﻮﺱ ﺍﻟﻴـﺄﺱ ﰲ‬
‫ﻋﻈﺎﻣﻬﻢ‪ ،‬ﻭﱂ ﻻ؟! ﻭﻗﺪ ﺃﺛﺨﻦ ﺃﺑﻄﺎﻟﻨﺎ ﻓﻴﻬﻢ ﺃﳝﺎ ﺇﺛﺨﺎﻥ‪ ،‬ﺣﱴ ﺭﺃﻭﺍ ﺟﱭ ﺍﳉﻨﺪﻱ ﺍﻷﻣﺮﻳﻜﻲ‪.‬‬
‫ﻧﻌﻢ! ﻫﻜﺬﺍ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﳜﻮﻓﻮﻧﺎ ﲟﻦ ﺳﺤﻘﻮﻫﻢ ﻫﻨﺎﻙ ﰲ ﺍﻟﻨﺠﻒ‪ ،‬ﻭﻫﻜﺬﺍ ﺩﺃﺏ ﺍﳉﺒﺎﻥ‪ ،‬ﻓﺒﺪﺃﻭﺍ ‪‬ﻢ ﻟﻴﻌﻴﺪﻭﺍ‬
‫ﻧﺒﺾ ﺍﳊﻴﺎﺓ ﺇﱃ ﻣﻮﺍﺕ ﺟﻨﻮﺩﻫﻢ ﻗﺒﻞ ﻣﻌﺮﻛﺘﻬﻢ ﺍﳊﺎﻣﻴﺔ ﺍﻟﻘﺎﺩﻣﺔ ﻣﻊ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻫﺬﺍ ﺩﻳﺪﻥ ﺍﻟﻜﻔﺮ‪} :‬ﻭﺇﻥ‬
‫ﻳﻜﺎﺩ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻟﻴﺰﻟﻘﻮﻧﻚ ﺑﺄﺑﺼﺎﺭﻫﻢ{‪ ،‬ﻟﻴﱰﻟﻮﺍ ﻋﻠﻢ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳋﻔﺎﻕ ﰲ ﺃﺭﺽ ﺍﻟﻌـﺮﺍﻕ ﲢـﺖ ﻇـﻞ‬
‫ﻧﺼﺮﻫﻢ ﺍﻟﺰﺍﺋﻒ‪.‬‬
‫ﻓﻴﺎ ﻓﱴ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﻌﺮﺍﻕ‪ ...‬ﺑﻞ ﰲ ﻛﻞ ﺑﻼﺩ ﺍﻹﺳﻼﻡ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﳍﺎﺋﻢ ﻳﺒﻐﻲ ﺍﳊﻴﺎﺓ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺘﺎﺋﻖ ﻟﻨﺼﺮﺓ ﺩﻳﻦ ﺍﷲ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﳌﹸﻘﺪ‪‬ﻡ ﺭﻭﺣﻪ ﺑﲔ ﻳﺪﻱ ﻣﻮﻻﻩ‪:‬‬
‫ﻫ‪‬ﻨﺎ ﺍﳍﺪﺍﻳﺔ ﻭﺍﻟﺮﺷﺎﺩ‪ ،‬ﻫ‪‬ﻨﺎ ﺍﳊﻜﻤﺔ ﻭﺍﻟﺴﺪﺍﺩ‪ ،‬ﻫ‪‬ﻨﺎ ﻧﺸﻮﺓ ﺍﻟﺒﺬﻝ ﻭﻟﺬﺓ ﺍﳉﻬﺎﺩ‪ ،‬ﻓﻠﺘﺴﺎﺭﻉ ﺇﱃ ﺍﻟﻜﺘﻴﺒﺔ ﺍﳋﺮﺳﺎﺀ‪،‬‬
‫ﻭﻟﺘﻌﻤﻞ ﲢﺖ ﺭﺍﻳﺔ ﺳﻴﺪ ﺍﻷﻧﺒﻴﺎﺀ‪.‬‬
‫ﻳﺎ ﺃﻣﺔ ﺍﻹﺳﻼﻡ‪:‬‬
‫ﻫﺎ ﻗﺪ ﺗﺪﺍﻋﺖ ﻋﻠﻴﻚ ﺍﻷﻣﻢ ﻛﻤﺎ ﺗﺪﺍﻋﺖ ﺍﻷﻛﻠﺔ ﺇﱃ ﻗﺼﻌﺘﻬﺎ‪ ،‬ﻓﻌﻼﻡ ﻳ‪‬ﺴﺘﻨﻜﺮ ﻋﻠﻰ ﺛﻠﺔ ﻣـﻦ ﺍ‪‬ﺎﻫـﺪﻳﻦ‬
‫ﻭﻓﺪﺕ ﻣﻦ ﻛﻞ ﺣﺪﺏ ﻭﺻﻮﺏ‪ ،‬ﻭﺗﺮﻛﻮ ﺍﻟﻐﺎﱄ ﻭﺍﻟﺮﺧﻴﺺ ﻭﺑﺎﻋﻮ ﺍﻟﻨﻔﺲ ﻟﻠﻨﻔﻴﺲ؛ ﻟﻴﻜﻮﻧﻮﺍ ﺧﻂ ﺍﻟـﺪﻓﺎﻉ‬
‫ﺍﻷﻭﻝ ﻋﻦ ﺣﺮﻣﺎﺕ ﺍﻷﻣﺔ‪ ،‬ﻭﺍﻟﻌﻘﺒﺔ ﺍﻟﻜﺄﺩﺍﺀ ﺍﻟﱵ ﻳﺘﺤﻄﻢ ﻋﻠﻰ ﺟﻨﺒﺎ‪‬ﺎ ﻛﱪﻳﺎﺀ ﺍﻟﺼﻠﻒ ﺍﻷﻣﺮﻳﻜﻲ‪.‬‬
‫ﻳﺎ ﺃﻣﺔ ﺍﻹﺳﻼﻡ‪:‬‬

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‫‪٢٨٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺣﱴ ﻣﱴ ﲣﺪﻋﻜﻢ ﺃﺑﻮﺍﻕ ﺍﻟﻐﺮﺏ ﺍﻟﻨﺎﻋﻘﺔ ﻭﺻﺪﺍﻫﺎ ﺍﻟﻌﻤﻴﻞ ﰲ ﺑﻼﺩﻧﺎ؟! ﻭﻛﻴﻒ ﺗﻠﻘﲔ ﺍﻟـﺴﻤﻊ ﻟـﺴﺎﻗﻄﻲ‬
‫ﺍﻟﻌﺪﺍﻟﺔ؟! ﻭﺃﻳﺔ ﻋﺪﺍﻟﺔ ﺑﻘﻴﺖ ﻋﻨﺪ ﻣﻦ ﺗﻀﻤﺦ ﺑﺮﺫﺍﺋﻞ ﺍﻟﻜﻔﺮ ﻭﺗﺴﺮﺑﻞ ﺑﻠﺒﻮﺱ ﺍﳌﻜﺮ ﻭﻭﺷ‪‬ﻰ ﻓﻌﺎﻟﻪ ﺑﺎﻟﻐﺪﺭ؟!‬
‫ﻛﻴﻒ ﺗﺼﺪﻗﲔ ﻳﺎ ﺃﻣﱵ ﻛﺬ‪‬ﻢ ﺍﳌﺸﲔ ﻋﻦ ﺃﺑﻨﺎﺋﻚ ﺍﻟﺬﻳﻦ ﺑﺎﻋﻮﺍ ﺍﻵﺟﻞ ﺑﺎﻟﻌﺎﺟﻞ ﻭﻗـﺪﻣﻮﺍ ﺃﺭﻭﺍﺣﻬـﻢ ﺩﻭﻥ‬
‫ﺳﻬﺎﻡ ﺍﻟﻜﻔﺮ ﺍﻟﻄﺎﺋﺸﺔ ﺫﺑﹰﺎ ﻋﻦ ﺃﻋﺮﺍﺿﻚ ﻭﺩﻓﺎﻋﹰﺎ ﻋﻦ ﺩﻳﻨﻚ؟!‬
‫ﻳﺎ ﺃﻣﱵ‪:‬‬
‫ﺃﺳﺘﻐﻔﺮ ﺍﷲ! ﻭﺃﻣﱵ ﻋﻠﻰ ﻓﺮﺍﺵ ﺍﻟﺘﺨﺪﻳﺮ ﱂ ﺗﺰﻝ‪...‬‬
‫ﺑﻞ ﻳﺎ ﺃﻫﻞ ﺍﳌﺮﻭﺀﺍﺕ‪:‬‬
‫ﻣﱴ ﺗﻘﻮﻣﻮﻥ ﻗﻮﻣﺔ ﻭﺍﺣﺪ‪ ،‬ﻭﻋﻔﺎﻑ ﺍﳌﺴﻠﻤﺎﺕ ﺃﻣﺎﻣﻜﻢ ﻳﻨﺘﺤﺮ‪ ،‬ﻭﻧﻄﻔﺔ ﺍﻹﺟﺮﺍﻡ ﻋﻠـﻰ ﻣـﺮﺁﻛﻢ ﺗﺘـﻬﻜﻢ‬
‫ﻭﺗﻨﺘﻘﻞ‪ ،‬ﻭﺻﻌﺎﻟﻴﻚ ﺍﻟﻜﻔﺮ ﻷﻋﺮﺍﺿﻜﻢ ﺗﻨﻬﺶ ﰒ ﺗﺴﺘﺘﺮ؟!‬
‫ﻫﺬﺍ ﺳﺠﻦ ﺃﰊ ﻏﺮﻳﺐ ﺩﻭﻧﻜﻢ ﻓﺎﺳﺘﻨﻄﻘﻮﻩ‪ ...‬ﻭﺍ ﳍﻒ ﻧﻔﺴﻲ‪ ،‬ﻧﻈﺮﺍﺕ ﺣﺎﺋﺮﺓ ﻭﻗﻠﻮﺏ ﺛـﺎﺋﺮﺓ‪ ،‬ﻭﺟـﺮﺍﺡ‬
‫ﺭﲰﺖ ﰲ ﻛﻞ ﻗﻠﺐ ﺩﺍﺋﺮﺓ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺭﺃﻯ ﻛﻤﻦ ﲰﻊ‪.‬‬
‫ﻳﺎ ﺃﻫﻞ ﺍﳌﺮﻭﺀﺍﺕ‪:‬‬
‫ﺣﺘﺎﻡ ﺗ‪‬ﻘﺾ ﺍﳌﻀﺎﺟﻊ ﻭﺗﻨﻬﻤﺮ ﺍﳌﺪﺍﻣﻊ‪ ،‬ﻭ‪‬ﺎﻧﻮﻥ ﺷﺮ ﺇﻫﺎﻧﺔ؛ ﻓﺘﺤﻮﻗﻠﻮﻥ ﻭﺗﻐﻤﻀﻮﻥ ﻋﻴﻮﻧﻜﻢ ﻭﻛﺄ‪‬ﺎ ﺭﻣﻴﺔ ﻣﻦ‬
‫ﻏﲑ ﺭﺍﻣﻲ؟!‬
‫ﻭﻟﻜﻦ ﻳﺎ ﺣﺴﺮﺓ ﻋﻠﻰ ﺃﻫﻞ ﺍﳌﺮﻭﺀﺍﺕ‪...‬‬
‫ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﳌﺮﻭﺀﺓ ﻭﻫﻲ ﺗﺒﻜﻲ ﻓﻘﻠﺖ ﻋﻼﻡ ﺗﻨﺘﺤﺐ ﺍﻟﻔﺘﺎ ﹸﺓ‬
‫ﻓﻘﺎﻟﺖ ﻛﻴﻒ ﻻ ﺃﺑﻜﻲ ﻭﺃﻫﻠﻲ ﲨﻴﻌﹰﺎ ﺩﻭﻥ ﺧﻠﻖ ﺍﷲ ﻣﺎﺗﻮﺍ‬
‫ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻌﺎﺭ ﻗﻮﱄ ﱄ ﻳﺎ ﺃﻣﱵ؛ ﻣﱴ ﺗﻨﻔﻀﲔ ﻏﺒﺎﺭ ﺍﻟﺬﻝ ﻣﱴ ﺗﻜﺴﺮﻳﻦ ﻗﻴﻮﺩ ﺍﳋﻨﻮﻉ‪ ..‬ﻣﱴ ﺗﱰﻋﲔ ﺃﻏﻼﻝ‬
‫ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ..‬ﰒ ﻣﱴ ﺗﺴﺮﺟﲔ ﺧﻴﻮﻝ ﺍﻟﻌﺰ؟!‬
‫ﻳﺎ ﺃﻣﱵ ﻋﺎﺭ ﻧﺮﺩﺩ؛ ﺃﻧﻨﺎ ﺃﺑﻨﺎﺀ ﻣﻦ ﺳﺎﺩﻭﺍ ﻭﻛﺎﻧﻮﺍ‬
‫ﻭﺍﻟﻘﺪﺱ ﻏﺎﺭﻗﺔ ﳝﺰﻗﻬﺎ ﺍﻷﺳﻰ ﻭﻳﻌﻴﺪ ﺭﺟﻊ ﺃﻧﻴﻨﻬﺎ ﺍﳉﻮﻻﻥ‬
‫ﺣﺘ‪‬ﺎﻡ ﻳﻨﺨﺮ ﰲ ﻋﺰﺍﺋﻤﻨﺎ ﺍﳍﻮﻯ ﻭﺗﺬﻳﺒﻨﺎ ﺍﻵﻫﺎﺕ ﻭﺍﻷﺣﺰﺍﻥ؟‬
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‫ﻭﺃﻣﺎ ﺃﻧﺘﻢ ﺃﻳﻬﺎ ﺍ‪‬ﺎﻫﺪﻭﻥ ﺍﻟﻐﺮﺑﺎﺀ‪:‬‬
‫ﻓﻼ ﻭﺍﷲ ﻣﺎ ﻛﺎﻧﺖ ﺍﻟﺪﻋﻮﺍﺕ ﻳﻮﻣﹰﺎ ﻃﺮﻳﻘﹰﺎ ﻣﻔﺮﻭﺷﺔ ﺑﺎﻟﻮﺭﻭﺩ ﻭﺍﻟﺮﻳﺎﺣﲔ‪ ،‬ﺇﻥ ﲦﻦ ﺍﻟﺪﻋﻮﺍﺕ ﺑﺎﻫﺾ‪ ،‬ﻭﲦـﻦ‬
‫ﻧﻘﻞ ﺍﳌﺒﺎﺩﺉ ﺇﱃ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ ﻛﺜﲑ ﻣﻦ ﺍﻷﺷﻼﺀ ﻭﺍﻟﺪﻣﺎﺀ‪ ،‬ﻭﻟﻦ ﻳﻮﻗﺪ ﺳﺮﺍﺝ ﺍﻟﻔﺠﺮ ﰲ ﻫـﺬﻩ ﺍﻟﻈﻠﻤـﺎﺀ ﺇﻻ‬
‫ﺍ‪‬ﺎﻫﺪﻭﻥ ﻭﺍﻟﺸﻬﺪﺍﺀ‪.‬‬
‫ﺣﻘﹰﺎ ﻣﺎ ﺃﺭﻭﻋﻬﺎ ﻣﻦ ﻛﻠﻤﺔ؛ "ﻓﺰﺕ ﻭﺭﺏ ﺍﻟﻜﻌﺒﺔ "‪.‬‬
‫ﻓﻮﺍﻫﹰﺎ ﻟﺮﻳﺢ ﺍﳉﻨﺔ ﰒ ﻭﺍﻫﺎ‪ ،‬ﻭﻟﻜﻦ ﺃﻳﻦ ﻣﻦ ﺻﺪﻕ ﺍﷲ ﻓﺼﺪﻗﻪ؟‬

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‫‪٢٨٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻣﺎ ﺃﻟﻄﻒ ﳊﻦ ﻧﺒﻴﻜﻢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻋﻠﻰ ﻭﻋﺜﺎﺀ ﺍﻟﺴﻔﺮ ﻭﻣﺸﺎﻕ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﳜﺎﻃﺐ ﺇﺻﺒﻌﻪ ﺍﳉﺮﳛﺔ‪:‬‬
‫ﺖ‬
‫ﺖ ﻭﰲ ﺳﺒﻴﻞ ﺍﷲ ﻣﺎ ﻟﻘﻴ ِ‬
‫ﻫﻞ ﺃﻧﺖ ﺇﻻ ﺇﺻﺒﻊ ﺩﻣﻴ ِ‬
‫ﻧﺒﻴﻜﻢ ﺍﻟﺬﻱ ﺟ‪‬ﺮﺡ ﻭﺟﻬﻪ‪ ،‬ﻭ ﹸﻛﺴ‪‬ﺮﺕ ﺭﺑﺎﻋﻴﺘﻪ‪ ،‬ﻭﻫ‪‬ﺸﻤﺖ ﻋﻠﻰ ﺭﺃﺳﻪ ﺍﻟﻜﺮﳝﺔ ﺑﻴﻀﺘﻪ‪.‬‬
‫ﺇﺧﻮﰐ؛ ﻳﺎ ﻣﻦ ﺗﺮﻗﺮﻕ ﻣﺎﺀ ﺍﻟﺒﺸﺮ ﰲ ﻏﺮﺗﻜﻢ‪ ،‬ﻭﺗﻔﺘﻖ ﻧﻮﺭ ﺍﻟﺸﺮﻑ ﻣﻦ ﺃﺳﺮ‪‬ﺗﻜﻢ‪:‬‬
‫ﷲ ﺩﺭﻛﻢ‪ ...‬ﷲ ﺩﺭﻛﻢ؛ ﺃﻱ ﺭﺑﺎﻁ ﻓﺮﻳﺪ ﻫﺬﺍ ﺍﻟﺬﻱ ﺭﺑﻂ ﻗﻠﻮﺑﻜﻢ‪ ..‬ﻓﺘﺄﻟﻘﺖ ﺍﺑﺘﺴﺎﻣﺘﻜﻢ ﺍﻟﻌﺬﺑﺔ ﺗﺮﺩ ﺍﻟﺮﻭﺡ‬
‫ﳌﻴﺖ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻟﻴﻬﻨﻜﻢ ﻣﺎ ﺃﺻﺒﺤﺘﻢ ﻓﻴﻪ ﳑﺎ ﺃﺻﺒﺢ ﺍﻟﻨﺎﺱ ﻓﻴﻪ‪ ،‬ﻓﺎﺣﺬﺭﻭﺍ ﻣﻦ ﺩﺍﺀ ﺍﻟﺴﺂﻣﺔ‪ ،‬ﻭﺇﻳـﺎﻛﻢ ﻭﺇﻳﺜـﺎﺭ‬
‫ﺍﻟﺴﻼﻣﺔ‪ ،‬ﻓﻌﻘﱮ ﻫﺬﻩ ﺍﻻﺭﺗﻜﺎﺳﺔ ﺍﻟﻨﺪﺍﻣﺔ ‪ -‬ﻋﻴﺎﺫﹰﺍ ﺑﺎﷲ –‬
‫ﺻﺪﻗﻮﱐ ﺇﻥ ﻗﻠﺖ ﻟﻜﻢ؛ ﺇﻧﲏ ﻻ ﺃﻋﺮﻑ ﻣﻈﻠﻮﻣﹰﺎ ﺗﻮﺍﻃﺊ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ ﻋﻠـﻰ ﻫـﻀﻤﻪ ﻭﺯﻫـﺪﻭﺍ ﰲ ﺣﻘـﻪ‬
‫ﻭﺇﻧﺼﺎﻓﻪ ﻛﺎ‪‬ﺎﻫﺪﻳﻦ ﻭﺟﻬﺎﺩﻫﻢ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻋﻠﻴﻜﻢ‪ ،‬ﻓﻠﻠﺒﺎﻃﻞ ﺟﻮﻟﺔ ﻭﻟﻠﺤﻖ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺍﻷﻣﺮ ﺻﱪ ﺳـﺎﻋﺔ ﰒ‬
‫ﺣﺴﻦ ﺍﻟﻌﺎﻗﺒﺔ‪} ،‬ﻭﺍﷲ ﻣﻌﻜﻢ ﻭﻟﻦ ﻳﺘﺮﻛﻢ ﺃﻋﻤﺎﻟﻜﻢ{‪.‬‬
‫ﻓﺄﻗﺪﻡ ﻭﻻ ﺗﻘﻨﻊ ﺑﻌﻴﺶ ﻣﻨﻐﺺ ﻓﻤﺎ ﻓﺎﺯ ﺑﺎﻟﻠﺬﺍﺕ ﻣﻦ ﻟﻴﺲ ﻳﻘﺪﻡ‬
‫ﺃﻭ ﺗﻈﻨﻮﻥ ﻗﺎﺋﺪ ﺯﻣﺎﻡ ﺍﻣﺮﻳﻜﺎ ﺃﺣﺴﻦ ﺣﺎ ﹰﻻ ﻣﻦ ﺃﰊ ﺟﻬﻞ ﻳﻮﻡ ﺳﻜﺮ ﺑﻌﺪﻩ ﻭﻋﺘﺎﺩﻩ ﻭﺃﻗﺴﻢ ﺃﻥ ﻻ ﻳﺮﺟﻊ ﺣﱴ‬
‫ﺗﺪﻕ ﺍﻟﻄﺒﻮﻝ ﻭﺗﺸﺮﺏ ﺍﳋﻤﻮﺭ‪ ،‬ﻭﺣﻘﹰﺎ ﱂ ﻳﺮﺟﻊ ﺇﻻ ﺑﺮﺃﺱ ﻣﻘﻄﻮﻉ‪ ،‬ﻭﻫﺰﳝﺔ ﻧﻜﺮﺍﺀ ﻳﻌﻠﻮﻫﺎ ﺍﳋﻨﻮﻉ‪.‬‬
‫ﻟﻘﺪ ﺣﺎﺭ ﺃﻋﺪﺍﺋﻨﺎ ﻛﻴﻒ ﻳﻔﺘﻮﻥ ﰲ ﻋﻀﺪﻛﻢ ﻓﻠﻢ ﻳﺮﻭﺍ ﺃﺧﲑﹰﺍ ﺇﻻ ﺍﻟﺘﺨﻮﻳﻒ ﺑﺄﺳﻠﺤﺘﻬﻢ ﺍﳌﺘﻄـﻮﺭﺓ ﺍﻟﻔﺘﺎﻛـﺔ‪،‬‬
‫ﻭﻓﺎﺕ ﻋ‪‬ﺒ‪‬ﺎﺩ ﺍﳌﺎﺩﺓ ﺃﻥ ﺍﻟﻘﻮﺓ ﺍﻟﱵ ﺗﺴﺘﻤﺪ ﺭﻭﺣﻬﺎ ﻣﻦ ﺍﷲ ﻣﺎﻛﺎﻧﺖ ﻟﺘﻔﺘﺘﻬﺎ ﺯﻭﺍﺑﻊ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﻻ ﺗﻜﻨﻮﻟﻮﺟﻴـﺎ‬
‫ﺍﻷﻣﺮﻳﻜﺎﻥ‪.‬‬
‫ﻗﻮﻟﻮﺍ ﱄ ﻳﺎ ﺃﻫﻞ ﺃﺫﻛﺎﺭ ﺍﻟﺼﺒﺎﺡ ﻭﺍﳌﺴﺎﺀ؛ ﻣﺎﺫﺍ ﺗﺴﺎﻭﻱ ﻗﻨﺎﺑﻠﻬﻢ ﺍﻟﻨﻮﻭﻳﺔ‪ ،‬ﻭﺃﺳﻠﺤﺘﻬﻢ ﺍﻟﻜﻴﻤﺎﻭﻳﺔ ﻭﻏـﺎﺯﺍ‪‬ﻢ‬
‫ﺍﻟﺴﺎﻣﺔ ﺃﻣﺎﻡ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺃﻋﺠﺐ ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﻛﻠﻤﺔ – ﻭﺍﷲ – ﻳﺬﻭﺏ ﺃﻣﺎﻣﻬﺎ ﻋﻨﻔﻮﺍﻥ ﻛﻞ ﺳـﻼﺡ‪،‬‬
‫ﻭﻳﻀﻤﺤﻞ ﻣﻦ ‪‬ﺎﺋﻬﺎ ﺩﻫﺎﺀ ﻛﻞ ﺗﺮﺑﺺ ﻭﺗﺪﺑﲑ‪ ،‬ﻭﺗﺘﻜﺴﺮ ﻋﻠﻰ ﺻﺪﻭﺭﻫﺎ ﺳﻬﺎﻡ ﺗﻠﻮﳛﺎﺕ ﺍﻟﻜﺎﻓﺮﻳﻦ‪ ،‬ﺧﻔﻴﻔﺔ‬
‫ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻧﺎﻓﻌﺔ ﻟﻺﻧﺴﺎﻥ‪) :‬ﺑﺴﻢ ﺍﷲ ﺍﻟﺬﻱ ﻻﻳﻀﺮ ﻣﻊ ﺍﲰﻪ ﺷﻲﺀ ﰲ ﺍﻷﺭﺽ ﻭﻻ ﰲ ﺍﻟـﺴﻤﺎﺀ ﻭﻫـﻮ‬
‫ﺍﻟﺴﻤﻴﻊ ﺍﻟﻌﻠﻴﻢ(‪ ،‬ﻭﻻ ﻳﻌﺮﻑ ﺷﺄ‪‬ﺎ ﺇﻻ ﻣﻦ ﻭﺍﻇﺐ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﺼﺒﺎﺡ ﻭﺍﳌﺴﺎﺀ‪ ،‬ﻭﻫﺬﻩ ﻛﻠﻤﺔ ﻭﺍﺣـﺪﺓ ﻣـﻦ‬
‫ﻣﺸﻜﺎﺓ ﺍﻟﻨﺒﻮﺓ ﲢﺼﻨﻚ ﺃﻣﺎﻡ ﻓﺎﺗﻚ ﺍﻟﻘﻨﺎﺑﻞ ﻓﻜﻴﻒ ﲟﻦ ﻻ ﻳﻔﺘﺮ ﻋﻦ ﺃﺫﻛﺎﺭ ﺍﻟﺼﺒﺎﺡ ﻭﺍﳌﺴﺎﺀ‪.‬‬
‫ﻓﻬﺆﻻﺀ ﻳﻈﻨﻮﻧﻨﺎ ﺃﻧﻨﺎ ﺇﻥ ﺃﹸﺻﺒﻨﺎ ﺳﻨﻘﻮﻝ‪" :‬ﻟﻮ ﺃﻧﺎ ﻓﻌﻠﻨﺎ ﻛﺬﺍ ﻟﻜﺎﻥ ﻛﺬﺍ"‪.‬‬
‫ﻓﻬﻴ‪‬ﺎ ﻳﺎ ﺷﺒﺎﺏ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺃﺭﻭﻫﻢ ﺗﻄﺒﻴﻘﹰﺎ ﻋﻤﻠﻴﹰﺎ ﻻ ﻛﻼﻣﺎﹰ‪ ،‬ﻣﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻗﻞ ﻟـﻮ ﻛﻨـﺘﻢ ﰲ‬
‫ﺑﻴﻮﺗﻜﻢ ﻟﱪﺯ ﺍﻟﺬﻳﻦ ﻛﺘﺐ ﻋﻠﻴﻬﻢ ﺍﻟﻘﺘﻞ ﺇﱃ ﻣﻀﺎﺟﻌﻬﻢ{‪ ،‬ﻭﺍﺷﺮﺣﻮﺍ ﳍﻢ ﺑﻠﺴﺎﻥ ﺍﳊﺎﻝ ﻭﺑﻴﻨﻮﺍ ﳍﻢ ﺑﺮﻭﺍﺋـﻊ‬
‫ﺍﻹﻗﺪﺍﻡ ﻣﻌﲎ ﺣﺪﻳﺚ ﻧﺒﻴﻜﻢ‪) :‬ﻭﺍﻋﻠﻢ ﺃﻥ ﻣﺎ ﺃﺻﺎﺑﻚ ﱂ ﻳﻜﻦ ﻟﻴﺨﻄﺌﻚ ﻭ ﻣﺎ ﺃﺧﻄﺄﻙ ﱂ ﻳﻜﻦ ﻟﻴـﺼﻴﺒﻚ(‪،‬‬
‫ﰒ ﻗﻮﻟﻮﺍ ﳍﻢ‪ :‬ﻣﻮﺗﻮﺍ ﺑﻐﻴﻈﻜﻢ‪ ،‬ﻓﻠﻦ ﻳﺼﻴﺒﻨﺎ ﺇﻻ ﻣﺎﻛﺘﺐ ﺍﷲ ﻟﻨﺎ‪ ،‬ﻭﺇﻥ ﺍﻟﺮﺻﺎﺻﺔ ﺍﻟﱵ ﻛﺘﺐ ﻋﻠﻴﻬﺎ ﺍﲰﻚ ﻟـﻦ‬
‫ﲣﻄﺌﻚ‪.‬‬
‫ﰒ ﺗﻔﻜﺮﻭﺍ ﰲ ﺃﻳﺔ ﻏﺰﻭﺓ ﻛﺎﻥ ﻋﺘﺎﺩ ﺍﳌﺴﻠﻤﲔ ﺃﻋﻠﻰ ﻣﻦ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﰒ ﺗﺄﻣﻠﻮﺍ ﻛﻴﻒ ﻛﺎﻧﺖ ﺍﻟﻨﺘﻴﺠﺔ ﰲ ﺣ‪‬ﻨﲔ‪.‬‬

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‫‪٢٨٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺇﱐ ﻷﻋﺠﺐ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺴﻄﺤﻴﲔ ﳑﻦ ﻳﻘﻴﺲ ﺟﻬﺎﺩﻧﺎ ﲟﻘﺎﻳﻴﺲ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﻔﻠﺲ ﻭﺍﻟﻘﺮﺵ‪ ،‬ﻭﺍﻟﻌﺪﺩ ﻭﺍﻟﻌﺘﺎﺩ‪ ،‬ﰒ‬
‫ﻳﺄﰐ ﻟﻴﺒﺚ ﺃﺭﺍﺟﻴﻔﻪ ﻓﻴﻨﻤﻖ ﺃﺑﺎﻃﻴﻠﻪ ﺑﻠﺴﺎﻥ ﻧﺼﻮﺡ‪ ،‬ﻋﺴﺎﻫﺎ ﺗﻠﻘﻰ ﺃﹸﺫﻧﺎﹰ ﻣﺮﻳﻀﺔ ﺃﻭ ﻗﻠﻤﹰﺎ ﻣﺄﺟﻮﺭﺍﹰ‪ ،‬ﻭﻣـﺎ ﺩﺭﻯ‬
‫ﳉﻬ‪‬ﺎﻝ ﺃﻥ ﻋﻘﻴﺪﺗﻨﺎ ﻣﻨﺼﻮﺭﺓ ﻣﻦ ﺭﺏ ﺍﻟﺴﻤﺎﺀ‪.‬‬
‫ﺍﹸ‬
‫ﻑ ﻋﺒﺪﻩ{‪} ،‬ﻭﳜﻮﻓﻮﻧﻚ ﺑﺎﻟﺬﻳﻦ ﻣﻦ ﺩﻭﻧﻪ{‪.‬‬ ‫ﻓﺈﻥ ﺧﻮﻓﻮﻙ ﲝﺜﺎﻻ‪‬ﻢ ﻓﺮﺩﺩ؛ }ﺃﻟﻴﺲ ﺍﷲ ﺑﻜﺎ ٍ‬
‫ﻭﺇﻥ ﺍﻧﺘﻔﺸﻮﺍ ﺃﻣﺎﻣﻚ ﻓﺘﺬﻛﺮ‪} :‬ﻓﺄﻣﺎ ﺍﻟﺰﺑﺪ ﻓﻴﺬﻫﺐ ﺟﻔﺎﺀ{‪ ،‬ﻭﺇﻥ ﻫﺎﻟﺘﻚ ﻃﺎﻗﺎ‪‬ﻢ ﻣﻦ ﻋﺪﺩ ﻭﻋﺘﺎﺩ ﻭﺇﻋـﻼﻡ‬
‫ﻭﺃﻗﻼﻡ ﻓﺎﺳﺮﺧﻲ ﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﺇﻥ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻳﻨﻔﻘﻮﻥ ﺃﻣﻮﺍﳍﻢ ﻟﻴﺼﺪﻭﺍ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ﻓـﺴﻴﻨﻔﻘﻮ‪‬ﺎ ﰒ‬
‫ﺗﻜﻮﻥ ﻋﻠﻴﻬﻢ ﺣﺴﺮﺓ ﰒ ﻳﻐﻠﺒﻮﻥ ﻭﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺇﱃ ﺟﻬﻨﻢ ﳛﺸﺮﻭﻥ{‪.‬‬
‫ﻭﺇﻥ ﺣﻠﻘﺖ ﻃﺎﺋﺮﺍ‪‬ﻢ ﺗﺘﺒﺨﺘﺮ ﰲ ﻃﻮﻝ ﺍﻟﺴﻤﺎﺀ ﻭﻋﺮﺿﻬﺎ ﻓﺨﺎﻃﺒﻬﺎ ﻭﻣﻦ ﻓﻴﻬﺎ ﻭﻣﻦ ﺻﻨﻌﻬﺎ ﻭﻣﻦ ﺃﺭﺳـﻠﻬﺎ‪،‬‬
‫ﺧﺎﻃﺒﻬﻢ ﲨﻴﻌﹰﺎ‪} :‬ﻳﺎ ﻣﻌﺸﺮ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﺇﻥ ﺍﺳﺘﻄﻌﺘﻢ ﺃﻥ ﺗﻨﻔﺬﻭﺍ ﻣﻦ ﺃﻗﻄﺎﺭ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻓﺎﻧﻔـﺬﻭﺍ‬
‫ﻻ ﺗﻨﻔﺬﻭﻥ ﺇﻻ ﺑﺴﻠﻄﺎﻥ{‪ ،‬ﻓﺎﷲ ﺃﻋﻠﻰ ﻣﻦ ﻃﺎﺋﺮﺍﺗﻜﻢ ﻭﺃﺷﺪ ﺑﻄﺸﺎ‪.‬‬
‫ﻭﺇﻥ ﻧﺎﺯﻟﺘﻤﻮﻫﻢ ﻭﺟﻬﹰﺎ ﻟﻮﺟﻪ ﹶﻓ ﹶﻜﺒ‪‬ﺮ ﻋﻠﻴﻜﻢ ﻋﺪﺩﻫﻢ ﻓﻜﺒ‪‬ﺮﻭﺍ ﻋﻠﻴﻬﻢ ﻗﺎﺋﻠﲔ‪} :‬ﻛﻢ ﻣﻦ ﻓﺌﺔ ﻗﻠﻴﻠﺔ ﻏﻠﺒﺖ ﻓﺌـﺔ‬
‫ﻛﺜﲑﺓ ﺑﺈﺫﻥ ﺍﷲ{‪.‬‬
‫ﻭﺃﺧﲑﺍﹰ؛ ﺇﻥ ﻻﺣﺖ ﺣﺒﺎﺋﻞ ﺍﻟﺸﻴﻄﺎﻥ ﺑﺎﻟﺘﺸﻜﻴﻚ ﺑﻴﻘﲔ ﻧﺼﺮ ﺍﷲ‪ ،‬ﻓﻘﻄﹼﻌﻬﺎ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻛﺘﺐ ﺍﷲ ﻷﻏﻠﱭ‬
‫ﺃﻧﺎ ﻭﺭﺳﻠﻲ{‪.‬‬
‫ﻓﻬﺆﻻﺀ ﻣﺎ ﻋﺮﻓﻮﺍ ﺇﺳﻼﻣﻨﺎ‪ ،‬ﻓﺄﺭﻭﻫﻢ ﺃﻳﻬﺎ ﺍﻟﻐﺮﺑﺎﺀ ﺇﺳﻼﻣﻨﺎ‪ ،‬ﻭﻻ ﲣﺪﻋﻨﻜﻢ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﳌﻌـﺴﻮﻟﺔ ﻭﺍﻟﻼﻓﺘـﺎﺕ‬
‫ﺍﻟﺰﺍﺋﻔﺔ‪ ،‬ﺃﺭﻭﻫﻢ ﺃﺣﻔﺎﺩ ﺧﺎﻟ ٍﺪ ﻭﺍﳌﺜﲎ ﻭ ‪‬ﻋ ‪‬ﻤ ٍﺮ ﻭﻣﻮﺳﻰ‪.‬‬
‫ﻫﺬﺍ ﻳﻮﻡ ﺍﻟﻘﺎﺩﺳﻴﺔ ﺣﲔ ﲪﻰ ﺍﻟﻮﻃﻴﺲ ﻭﺍﺳﺘﻜﻠﺐ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻷﺑﻄﺎﻝ ﻫﺘﻔﺖ ﺳﻠﻤﻰ ﺯﻭﺝ ﺳﻌﺪ ‪ -‬ﻭﻛﺎﻥ‬
‫ﺳﻌﺪ ﻗﺪ ﺗﺰﻭﺟﻬﺎ ﺑﻌﺪ ﻣﻮﺕ ﺯﻭﺟﻬﺎ ﺍﳌﺜﲎ ‪ -‬ﻫﺘﻔﺖ ﺣﲔ ﱂ ﲡﺪ ﺍﳌﺜﲎ ﻳﺴﻮﻕ ﺍﻷﺟﻨﺎﺩ ﻭﺍﻟﻔﺮﺳﺎﻥ ﻟﻠﺠﻼﺩ‪،‬‬
‫ﻫﺘﻔﺖ ﻗﺎﺋﻠﺔ‪) :‬ﻭﺍ ﻣﺜﻨﺎﻩ‪ ...‬ﻭﻻ ﻣﺜﲎ ﺍﻟﻴﻮﻡ ﻟﻠﺨﻴﻞ‪ ...‬ﻭﺍ ﻣﺜﻨﺎﻩ‪ ...‬ﻭﻻ ﻣﺜﲎ ﻟﻠﻤﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ‪ ...‬ﺍﻟﻘﻮﻡ ﺃﻗﺮﺍﻥ‬
‫ﻭﻻ ﻣﺜﲎ ﳍﻢ(‪.‬‬
‫ﻣﺎ ﺯﺍﻝ ﻳﺮﻭﻱ ﻟﻨﺎ ﺍﻟﺘﺎﺭﻳﺦ ﻗﺼﺘ ‪‬ﻪ ﻓﻜﻢ ﺣﻴﺚ ﻋﻠﻰ ﺷﻮﻕ ﺭﻭﻳﻨﺎ ‪‬ﻩ‬
‫ﻭﻛﻢ ﺣﺪﻳﺚ ﻋﻠﻰ ﺍﳊﺒﺎﺏ ﺃﻃﺮﺑﻨﺎ ﻭﺯﺍﺩﻧﺎ ﻃﺮﺑﹰﺎ ﳌﺎ ﺃﻋﺪﻧﺎ ‪‬ﻩ‬
‫ﻭﻗﻊ ﺍﳊﻮﺍﻓﺮ ﻳﺎ ﺑﻐﺪﺍﺩ ﺃﻏﻨﻴﺔ ﺛﺮﺍﻙ ﻳﻨﺸﺪﻫﺎ ﻭﺍﻟﺮﻣﻞ ﺃﻓﻮﺍ ‪‬ﻩ‬
‫ﷲ‬
‫ﻭﲪﺤﻤﺎﺕ ﺧﻴﻮﻝ ﺍﷲ ﺗﻄﺮﺑﲏ ﺍﳊﺮﺏ ﺩﺍﺋﺮﺓ ﻭﺍﻟﻨﺎﺻﺮ ﺍ ُ‬
‫ﺻﻬﻴﻠﻬﺎ ﰲ ﺩﺭﻭﺏ ﺍﳊﻖ ﳝﻠﻜﲏ ﻓﻜﻢ ﺃﺫﻭﺏ ‪‬ﺎ ﻭﺟﺪﹰﺍ ﻭﺃﻫﻮﺍ ‪‬ﻩ‬
‫ﻫﺬﺍ ﺍﳌﺜﲎ ﻳ‪‬ﺮﻭﻱ ﺍﻷﺭﺽ ﻣﻦ ﺩﻣﻪ ﻭﺍﻟﻌﲔ ﰲ ﺭﺅﻳﺔ ﺍﻷﺣﺪﺍﺙ ﻋﻴﻨﺎ ‪‬ﻩ‬
‫ﱂ ﻳﺴﺘﻌﺮ ﻣﻘﻠﺔ ﺃﺧﺮﻯ ﻭﻻ ﺷﻔﺔ ﺃﺧﺮﻯ ﻭﱂ ﺗﺼﻎ ﻟﻠﺘﻀﻠﻴﻞ ﺃﺫﻧﺎ ‪‬ﻩ‬
‫ﻛﻴﺎﻧﻚ ﺍﻟﻀﺨﻢ ﻳﺎ ﺑﻐﺪﺍﺩ ﺣﺼ‪‬ﻨ ‪‬ﻪ ﺳﻴﻒ ﺍﳌﺜﲎ ﻭﻧﻮﺭ ﺍﳊﻖ ﺟﻼ ‪‬ﻩ‬
‫ﺍﻟﻨﻮﺭ ﻓﻮﻕ ﺫﺭﺍﻉ ﺍﻟﺸﻤﺲ ﺻﺒ‪‬ﺤﻪ ﻭﺍﻟﻨﻮﺭ ﻓﻮﻕ ﺫﺭﺍﻉ ﺍﻟﺒﺪﺭ ﻣﺴﺎ ‪‬ﻩ‬

‫‪٢٨٧‬‬
‫‪٢٨٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺭﺣﻢ ﺍﷲ ﻣﻮﺳﻰ ﺑﻦ ﻧﺼﲑ ﻓﺎﺗﺢ ﺍﳌﻐﺮﺏ ﻭﻣﺘﻤﻢ ﻓﺘﺢ ﺍﻷﻧﺪﻟﺲ‪ ،‬ﻛﻴﻒ ﻛﺎﻥ ﻳﻨﺘﺼﺮ؟‬
‫ﺣﲔ ﺳﺄﻟﻪ ﺍﳋﻠﻴﻔﺔ‪) :‬ﻣﺎ ﺍﻟﺬﻱ ﻛﻨﺖ ﺗﻔﺰﻉ ﺇﻟﻴﻪ ﰲ ﻣﻜﺎﻥ ﺣﺮﺑﻚ ﻣﻦ ﺃﻣﻮﺭ ﻋـﺪﻭﻙ؟(‪ ،‬ﻗـﺎﻝ ﻣﻮﺳـﻰ‪:‬‬
‫)ﺍﻟﺘﻮﻛﻞ ﻭﺍﻟﺪﻋﺎﺀ ﺇﱃ ﺍﷲ‪ ،‬ﻛﻨﺖ ﺃﻧﺰﻝ ﺍﻟﺴﻬﻞ ﻭﺃﺳﺘﺸﻌﺮ ﺍﳋﻮﻑ ﻭﺍﻟﺼﱪ‪ ،‬ﻭﺃﲢـﺼﻦ ﺑﺎﻟـﺴﻴﻒ ﻭﺍﳌﻐﻔـﺮ‬
‫ﻭﺃﺳﺘﻌﲔ ﺑﺎﷲ ﻭﺃﺭﻏﺐ ﺇﻟﻴﻪ ﰲ ﺍﻟﻨﺼﺮ (‪ ،‬ﻗﺎﻝ ﻟﻪ ﺍﳋﻠﻴﻔﺔ‪) :‬ﻓﺄﺧﱪﱐ ﻋﻦ ﺍﻟﺮﻭﻡ؟(‪ ،‬ﻗﺎﻝ‪) :‬ﺃﹸﺳﺪ ﰲ ﺣﺼﻮ‪‬ﻢ‪،‬‬
‫ﻋﻘﺒﺎﻥ ﻋﻠﻰ ﺧﻴﻮﳍﻢ‪ ،‬ﻧﺴﺎﺀ ﰲ ﻣﺮﺍﻛﺒﻬﻢ‪ ،‬ﺇﻥ ﺭﺃﻭﺍ ﻓﺮﺻﺔ ﺍﻧﺘﻬﺰﻭﻫﺎ‪ ،‬ﻭﺇﻥ ﺭﺃﻭﺍ ﻏﻠﺒﺔ ﻓﺄﻭﻋـﺎﻝ ﺗـﺬﻫﺐ ﰲ‬
‫ﺍﳉﺒﺎﻝ‪ ،‬ﻻ ﻳﺮﻭﻥ ﺍﳍﺰﳝﺔ ﻋﺎﺭﺍ (‪.‬‬
‫ﻃﺒﺖ ﻳﺎ ﻣﻮﺳﻰ ﻭﻃﺎﺏ ﻣﺴﺮﺍﻙ‪ ،‬ﻓﻘﺪ ﻭﺻﻔﺖ ﻓﺄﺻﺒﺖ ﻭﲢﺪﺛﺖ ﻓﺼﺪﻗﺖ‪ ،‬ﻭﻣﺎ ﺃﺷﺒﻪ ﺍﻟﻠﻴﻠﺔ ﺑﺎﻟﺒﺎﺭﺣﺔ‪ ،‬ﻭﻣﺎ‬
‫ﺃﺷﺒﻪ ﺃﻣﺮﻳﻜﺎ ﺑﺮﻭﻣﻬﻢ‪.‬‬
‫ﻓﺤﺎﺷﺎ ﷲ ﺃﻥ ﻳﻀﻴﻌﻜﻢ ‪ -‬ﺃﻳﻬﺎ ﺍﻟﻐﺮﺑﺎﺀ ‪ -‬ﻭﻛﻴﻒ ﻳﻀﻴﻊ ﺭﺑﻨﺎ ﻣﻦ ﻳ‪‬ﻌﻠﻲ ﻛﻠﻤﺘﻪ ﻭﻳﻨـﺼﺮ ﺩﻳﻨـﻪ؟ ﻭﺍﷲ ﻟـﻦ‬
‫ﻳﻀﻴﻌﻜﻢ ﻭﻗﺪ ﺧﺮﺟﺘﻢ ﰲ ﻭﺟﻪ ﻋﺪﻭﻛﻢ ﻭﺗﺮﻛﺘﻢ ﺃﺯﻭﺍﺟﻜﻢ ﻭﺃﻭﻻﺩﻛﻢ‪.‬‬
‫ﻟﻦ ﻳﻀﻴﻌﻜﻢ ﻭﻗﺪ ﻫﺠﺮﰎ ﻣﻠﺬﺍﺗﻜﻢ ﻭﺷﻬﻮﺍﺗﻜﻢ ﻭﺃﻫﻠﻜﻢ ﻭﺟﲑﺍﻧﻜﻢ ﻃﻤﻌﹰﺎ ﲜﻨﺔ ﺭﺑﻜﻢ‪.‬‬
‫ﻟﻦ ﳜﺰﻳﻜﻢ ﻭﻗﺪ ﻧﻔﺮﰎ ﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺓ ﺍﷲ ﺗﺪﻋﻮﻥ ﺇﱃ ﺍﷲ ﻋﻠﻰ ﺑﺼﲑﺓ‪ ،‬ﻭﺗﺄﻣﺮﻭﻥ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺗﻨـﻬﻮﻥ ﻋـﻦ‬
‫ﺍﳌﻨﻜﺮ‪ ،‬ﻭﺗﻘﻮﻣﻮﻥ ﺍﻟﻠﻴﻞ ﻭﺗﺼﻮﻣﻮﻥ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﺗﺼﻠﻮﻥ ﺍﻷﺭﺣﺎﻡ ﻭﺗﺬﻭﺩﻭﻥ ﻋﻦ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺗـﺪﺍﻓﻌﻮﻥ ﻋـﻦ‬
‫ﺍﻟﻔﻀﻴﻠﺔ ﻭﲢﺎﺭﺑﻮﻥ ﺍﻟﺮﺫﻳﻠﺔ‪.‬‬
‫ﻓﻤﺎ ﺩﻣﺘﻢ ﻋﻠﻰ ﺍﳊﻖ ﻓﺄﺑﺸﺮﻭﺍ‪ ،‬ﻓﻮﺍﷲ ﻻ ﳜﺰﻳﻜﻢ ﺃﺑﺪﺍ‪.‬‬
‫ﻭﻟﺘﻐﻠﱭ ﺃﻣﺮﻳﻜﺎ‪ ،‬ﻭﺍﷲ! ﻟﺘﻐﻠﱭ ﺃﻣﺮﻳﻜﺎ ﻭﻟﻮ ﺑﻌﺪ ﺣﲔ؛ ﺣﱴ ﺗﺼﲑ ﺷﺎﻣﺔ ﺳﻮﺀ ﻋﻠﻰ ﺧﺪ ﺍﻟﺰﻣﺎﻥ‪.‬‬
‫ﻭﺍﺳﺘﺄﻧﺴﻮﺍ ﲟﺎ ﻳﺮﻭﻯ ﰲ ﺳﲑﺓ ﻧﺒﻴﻜﻢ ﺃﻧﻪ ﻗﺎﻟﻪ ﻟﻜﻌﺐ ﺑﻦ ﻣﺎﻟﻚ‪) :‬ﻣﺎ ﻧﺴﻲ ﺭﺑﻚ ﻟﻚ ﺑﻴﺘﹰﺎ ﻗﻠﺘﻪ(‪ ،‬ﻗﺎﻝ‪) :‬ﻣـﺎ‬
‫ﻫﻮ؟(‪ ،‬ﻗﺎﻝ‪) :‬ﺃﻧﺸﺪﻩ ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ(‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫)ﺯﻋﻤﺖ ﺳﺨﻴﺔ ﺃﻥ ﺳﺘﻐﻠﺐ ﺭ‪‬ﺎ ﻭﻟﻴ‪‬ﻐﻠﱭ ﻣ‪‬ﻐﺎﻟﺐ ﺍﻟﻐﻼﺏ(‬
‫ﻓﺎﷲ ﺍﷲ ﰲ ﺩﻳﻨﻜﻢ‪ ،‬ﻭﺍﷲ ﺍﷲ ﰲ ﺇﺧﻮﺍﻧﻜﻢ ﻭﰲ ﺃﻧﻔﺴﻜﻢ‪ ،‬ﻭﺍﷲ ﺍﷲ ﰲ ﻋﻘﻴﺪﺗﻜﻢ ﻭﺃﻋﺮﺍﺿـﻜﻢ‪ ،‬ﻻ ﻳـﺆﺗﲔ‬
‫ﺍﻹﺳﻼﻡ ﻣﻦ ﻗﺒﻠﻜﻢ‪ ،‬ﻓﺎﳌﻌﺮﻛﺔ ﺃﻣﺎﻣﻜﻢ ﻓﺎﺻﻠﺔ‪ ،‬ﻭﺃﺣﺰﺍﺏ ﺍﻟﻜﻔﺮ ﻣﻦ ﺟﺪﻳﺪ ﻗﺎﺩﻣﺔ‪ ،‬ﻭﺍﻟﻌﺪﻭ ﻣﺴﺘﻌﺮ‪ ،‬ﻓﻼ ﺑـﺪ‬
‫ﻣﻦ ﺷﺤﺬ ﺍﳍﻤﻢ ﻭﺍﺳﺘﻨﻬﺎﺽ ﺍﻟﻌﺰﺍﺋﻢ ﳓﻮ ﺍﻟﻘﻤﻢ‪ ،‬ﻭﺍﺣﺬﺭﻭﺍ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻋﻠﻰ ﺩﻧﻴﺎﻫﻢ ﺃﺣﺮﺹ ﻣـﻨﻜﻢ ﻋﻠـﻰ‬
‫ﺩﻳﻨﻜﻢ‪ ،‬ﻓﺈﻧﻜﻢ ﺑﲔ ﺧﲑﻳﻦ؛ ﺷﻬﻴﺪ ﻣﺮﺯﻭﻕ ﻭﻓﺘﺢ ﻗﺮﻳﺐ‪.‬‬
‫ﻭﺍﻫﺘﻔﻮﺍ ﻣﻦ ﺃﻋﻤﺎﻕ ﻗﻠﻮﺑﻜﻢ‪:‬‬
‫ﺱ ﻭﺍﺷﺘﺪ ﻗﺒﻀﹰﺎ ﻋﻠﻰ ﺍﻟﺼﻤﺼﺎﻡ ﺇ‪‬ﺎﻣﻲ‬
‫ﻭﻟﻦ ﺃﹸﺻﺎﳊﻜﻢ ﻣﺎﺩﺍﻡ ﱄ ﻓﺮ ‪‬‬
‫ﻭﻫﺬﻩ ﺻﺮﺧﺔ ﻣﻦ ﺍﻷﻋﻤﺎﻕ‪...‬‬
‫ﺇﱃ ﺍﻵﺳﺎﺩ ﰲ ﺑﻐﺪﺍﺩ ﻭﺍﻷﻧﺒﺎﺭ‪:‬‬
‫ﻭﺇﱃ ﺍﻷﺑﻄﺎﻝ ﰲ ﺩﻳﺎﱃ ﻭﺳﺎﻣﺮﺍﺀ‪:‬‬
‫ﻭﺇﱃ ﺍﻟﻠﻴﻮﺙ ﰲ ﺍﳌﻮﺻﻞ ﻭﺍﻟﺸﻤﺎﻝ‪:‬‬

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‫‪٢٨٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺧﺬﻭ ﻟﻠﺤﺮﺏ ﺃﻫﺒﺘﻬﺎ‪ ،‬ﻭﺃﺭﻫﻔﻮﺍ ﲰﻌﻜﻢ‪ ،‬ﻭﺃﺣﺪﻭﺍ ﺃﺑﺼﺎﺭﻛﻢ‪ ،‬ﻭﺗﻴﻘﻀﻮﺍ ﳌﺎ ﺳﻴﺠﺮﻱ ﺣـﻮﻟﻜﻢ‪ ،‬ﻭﻟـﺘﻜﻦ‬
‫ﺃﻳﺎﺩﻳﻜﻢ ﻋﻠﻰ ﺍﻟﺰﻧﺎﺩ‪ ،‬ﻓﺄﻣﺎﻣﻜﻢ ﻣﻔﺎﺯﺓ ﻣﻮﺣﺸﺔ‪ ،‬ﻭﻟﻴﻞ ﻋﺒﻮﺱ‪ ،‬ﻭﻓﺘﻨﺔ ﺿﺮﻭﺱ؛ ﰒ ﺗﻜﻮﻥ ﻟﻜﻢ ﺍﻟﻐﻠﺒﺔ – ﺑﺈﺫﻥ‬
‫ﺍﷲ – ﺇﻥ ﺻﱪﰎ ﻭﺻﺎﺑﺮﰎ ﻓﺜﻘﻮﺍ ﺑﺎﷲ ﻭﺍﺻﱪﻭﺍ ﻭﺻﺎﺑﺮﻭﺍ ﻭﺭﺍﺑﻄﻮﺍ‪ ،‬ﻭﺍﺗﻘﻮﺍ ﺍﷲ ﻟﻌﻠﻜﻢ ﺗﻔﻠﺤﻮﻥ‪.‬‬
‫ﻭﻫﺎﻫﻲ ﺍﻟﺸﺮﺍﺭﺓ ﻗﺪ ﺍﻧﻘﺪﺣﺖ ﰲ ﺍﻟﻌﺮﺍﻕ ﻭﺳﻴﺘﻌﺎﻇﻢ ﺃﻭﺍﺭﻫﺎ – ﺑﺈﺫﻥ ﺍﷲ – ﺣﱴ ﲢﺮﻕ ﺟﻴﻮﺵ ﺍﻟﺼﻠﻴﺐ ﰲ‬
‫ﺩﺍﺑﻖ‪.‬‬
‫ﻓﻴﺎ ﺃﺑﻄﺎﻝ ﺍﻹﺳﻼﻡ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻣﻦ ﺃﺭﺽ ﺍﻟﻌﺮﺍﻕ‪:‬‬
‫ﻫﺎ ﻗﺪ ﺭﻣﺎﻧﺎ ﺍﻟﻜﻔﺮ ﻋﻦ ﻗﻮﺱ ﻭﺍﺣﺪﺓ ﻭﺃﻋﺪ ﻟﻨﺎ ﺣﺒﺎﻝ ﻣﻜﺮ ﺑﺎﻟﺘﻮﺍﻃﺊ ﻣﻊ ﺃﻫﻞ ﺍﻟﺸﻘﺎﻕ ﻭﺍﻟﻨﻔـﺎﻕ؛ ﻹﺫﻻﻝ‬
‫ﺍﻟﺮﺟﺎﻝ ﻭﺍﻧﺘﻬﺎﻙ ﺃﻋﺮﺍﺽ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﺍﺳﺘﺒﺎﺣﺔ ﺍﳊﺮﻣﺎﺕ‪ ،‬ﻭﻟﲑﻓﻌﻮﺍ ﺍﻟﺼﻠﻴﺐ ﻓﻮﻕ ﺃﺭﺿﻨﺎ ﻭﲢﺖ ﲰﺎﺋﻨﺎ‪ ،‬ﻓـﻼ‬
‫ﺗﻌﻄﻮﺍ ﺍﻟﺪﻧﻴﺔ ﰲ ﺩﻳﻨﻜﻢ‪ ،‬ﻭﻻ ﺗﺼﻐﻮﺍ ﺇﱃ ﻣﺮﺍﻭﻍ ﻳﻠﺒﺲ ﻣﺴﻮﺡ ﻧﺼﻮﺡ ﻟﻴﺜﻨﻴﻜﻢ ﻋﻦ ﺍﻟﺸﻬﺎﺩﺓ ﺃﻭ ﺍﻟﻨﺼﺮ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﺪﻭﻧﺎ ﻣﻊ ﻫﺬﻩ ﺍﳋﻨﺎﺟﺮ ﺍﻟﱵ ﻧﻄﻌﻨﻪ ‪‬ﺎ ﻣﻦ ﻫﻨﺎ ﺃﻭ ﻫﻨﺎﻙ ﻻ ﺯﺍﻝ ﻳﺘﺠﻠﺪ‪ ،‬ﳛﻜﻲ ﺍﻧﺘﻔﺎﺧﹰﺎ ﺻـﻮﻟﺔ‬
‫ﺍﻷﺳﺪ ﻭﻳﺬﻝ ﺍﻟﻌﺒﺎﺩ ﻭﻳﻔﻌﻞ ﺍﻷﻓﺎﻋﻴﻞ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍ ﻣﻠﻚ ﺯﻣﺎﻡ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺍﺳﺘﻮﺕ ﺳﻔﻴﻨﺘﻪ ﺑﻼ ﺃﻣﻮﺍﺝ؟!‬
‫ﺇﻥ ﻋﺪﻭﻧﺎ ﻟﻮ ﻏﻠﺐ ﻷﻫﻠﻚ ﺍﳊﺮﺙ ﻭﺍﻟﻨﺴﻞ‪ ،‬ﻭﻻﺳﺘﺒﺎﺡ ﺑﻴﻀﺘﻜﻢ ﻻ ﻳﺮﻗـﺐ ﰲ ﻣـﺆﻣﻦ ﺇ ﹰﻻ ﻭﻻ ﺫﻣـﺔ‪،‬‬
‫}ﻳﺮﺿﻮﻧﻜﻢ ﺑﺄﻓﻮﺍﻫﻬﻢ ﻭﺗﺄﰉ ﻗﻠﻮ‪‬ﻢ{‪ ،‬ﻭﻷﺫﺍﻗﻮﺍ ﺍﳌﺴﻠﻤﲔ ﻛﺆﻭﺳﹰﺎ ﺃﺣﻼﻫﺎ ﻣﺮ ﻋﻠﻘﻢ‪.‬‬
‫ﻓﻼ ﺻﻠﺢ ﺣﱴ ﺗﻌﺜﺮ ﺍﳋﻴﻞ ﺑﺎﻟﻘﻨﺎ ﻭﺗ‪‬ﻀﺮﺏ ﺑﺎﻟﺒﻴﺾ ﺍﻟﺮﻗﺎﻕ ﺍﳉﻤﺎﺟﻢ‬
‫ﻓﻘﻮﻟﻮﺍ ﻣﺎ ﻗﺎﻟﻪ ﺃﻣﺜﺎﻟﻜﻢ ﻣﻦ ﺍﻷﺑﻄﺎﻝ‪ ،‬ﻭﺳﻠﹼﻮﺍ ﺃﻧﻔﺴﻜﻢ ﻓﺈﻥ ﻧﻮﻣﻜﻢ ﻭﻧﺒﻬﻜﻢ ﺃﺟﺮ ﻛﻠـﻪ ‪ -‬ﺇﻥ ﺷـﺎﺀ ﺍﷲ ‪-‬‬
‫ﻗﺎﻟﻮﺍ‪:‬‬
‫ﻟﺌﻦ ﺷﺢ ﺍﻟﻌﻄﺎﺀ؛ ﻓﻨﺤﻦ ﻟﻠﺪﻳﻦ ﺍﻷﺿﺎﺣﻲ‪...‬‬
‫ﻭﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺷﺪﺍ ﺍﻟﺮﺟﺎﻝ ﺑﺄﻟﺴﻦ ﺍﻟﺒﺬﻝ ﺍﻟﻔﺼﺎﺡ‪...‬‬
‫ﻭﺍﻟﻨﺼﺮ ﻳ‪‬ﺠﲎ ﺑﺎﻟﺪﻣﺎﺀ ﻭﺑﺎﻟﺮﻣﺎﺡ ﻭﺑﺎﻟﺼﻔﺎﺡ‪...‬‬
‫ﻭﺑﻌﺪ ﻫﺬﺍ؛‬
‫ﻓﻠﺘﻌﻠﻢ ﺍﻟﺪﻧﻴﺎ ﺑﺄﺳﺮﻫﺎ ﺃﻥ ﻣﻨﻬﺠﻨﺎ ﻻ ﻳﻘﺒﻞ ﺍﻟﺮﻕ‪ ،‬ﻭﻻ ﻳﺮﺿﻰ ﺃﻥ ﻳ‪‬ﺒﺎﻉ ﰲ ﺳـﻮﻕ ﺍﳌـﺴﺎﻭﻣﺎﺕ‪ ،‬ﻭﺳـﻨﺒﻘﻰ‬
‫ﻣﺎﺿﲔ ‪ -‬ﺑﻌﻮﻥ ﺍﷲ ‪ -‬ﻣﻬﻤﺎ ﻃﺎﻟﺖ ﺍﻟﻄﺮﻳﻖ ﻭﺍﺷﺘﺪﺕ ﺍﻟﻠﺌﻮﺍﺀ‪ ،‬ﻭﻣﻬﻤﺎ ﺗﻜﺎﺛﺮﺕ ﺍﻟﻌﻤﻼﺀ‪ ،‬ﻓﺎﻟﻘﻀﻴﺔ ﺃﻛـﱪ؛‬
‫ﺇﻧﻪ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺇ‪‬ﺎ ﺟﻨﺔ ﺍﻟﻔﺮﺩﻭﺱ‪.‬‬
‫ﻓﻤﻦ ﱂ ﻳﺴﻤﻌﻪ ﺻﺮﻳﺮ ﺍﻷﻗﻼﻡ‪ ،‬ﻭﺻﺪﻯ ﺯﺋﲑ ﺍﻟﻜﻼﻡ؛ ﻓﻴﺴﻤﻌﻪ ﺻﻠﻴﻞ ﺍﻟﺴﻴﻮﻑ‪.‬‬
‫ﻭﺇﺫﺍ ﺗﻠﻌﺜﻤﺖ ﺍﻟﺸﻔﺎﻩ ﺗﻜﻠﻤﺖ ﻣﻨﺎ ﺍﳉﺮﺍﺡ‬
‫********************‬
‫ﻓﺎﻷﺭﺣﺎﻡ ﺍﻟﱵ ﻭﻟﺪﺕ ﺧﺎﻟﺪﹰﺍ ﻻ ﺗﺰﺍﻝ ﲢﻤﻞ ﻭﺗﻀﻊ ﺭﻏﻢ ﻏﻄﺮﺳﺔ ﺍﻟﺒﺎﻃﻞ‪.‬‬

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‫ﺇﻧﺎ ﳌﻦ ﺃﻣﺔ ﻃﺎﺑﺖ ﺃﺭﻭﻣﺘﻬﺎ ﻓﻠﻴﺲ ﰲ ﺧﻠﻘﻬﺎ ﻋﻴﺐ ﻭﻻ ﻋﻮ ‪‬‬

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‫‪٢٩٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﰿ‬
‫ﳝﻀﻬﺎ ﺍﳉﺮﺡ ﻟﻜﻦ ﻻ ﻳﺰﻟﺰﳍﺎ ﻭﻳﻨﻬﺶ ﺍﻟﻘﻴﺪ ﺭﺟﻠﻴﻬﺎ ﻓﻴﱰ ﹸ‬
‫ﻟﺌﻦ ﻏﺰﺍﻫﺎ ﻋﺒﻴﺪ ﺍﻟﺴﻮﻁ ﻓﻠﻴﺜﻘﻮﺍ ﻥ ﺳﻮﻑ ﳔﺮﺟﻬﻢ ﻣﻦ ﺣﻴﺜﻤﺎ ﻭﳉﻮﺍ‬
‫ﺍﳊﻖ ﻋ‪‬ﺪﺗﻨﺎ ﰲ ﺣﺮﺏ ﺑﺎﻃﻠﻬﻢ ﻭﺍﻟﺴﻴﻒ ﺣﺠﺘﻨﺎ ﺇﻥ ﺃﻋﻮﺯﺕ ﺣﺠ ‪‬ﺞ‬
‫ﺳﻄﺎ ﻋﻠﻴﻬﺎ ﻏﺰﺍﺓ ﺍﻟﺸﺮﻕ ﻭﺍﻧﺪﺛﺮﻭﺍ ﻭﻣﺮ ﻓﻴﻬﺎ ﺑﺰﺍﺓ ﺍﻟﻐﺮﺏ ﻭﺍﻧﺪﺭﺟﻮﺍ‬
‫ﺝ‬
‫ﱂ ﻳﺒﻖ ﻣﻨﻬﻢ ﻭﻣﻦ ﺁﺛﺎﺭ ﺩﻭﻟﺘﻬﻢ ﺳﻮﻯ ﺃﺳﺎﻃﲑ ﺑﺎﻟﻠﻌﻨﺎﺕ ﲤﺘﺰ ‪‬‬
‫ﻟﻦ ﻳﺴﻜﺖ ﺍﻷﺳﺪ ﻋﻤﺎ ﻗﺪ ﺃﱂ ‪‬ﻢ ﻣﺎ ﺩﺍﻡ ﻓﻴﻬﻢ ﺩﻡ ﺍﻹﳝﺎﻥ ﳜﺘﻠ ‪‬ﺞ‬
‫} ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﺫﺍ ﻟﻘﻴﺘﻢ ﻓﺌﺔ ﻓﺎﺛﺒﺘﻮﺍ ﻭﺍﺫﻛﺮﻭﺍ ﺍﷲ ﻛﺜﲑﹰﺍ ﻟﻌﻠﻜﻢ ﺗﻔﻠﺤﻮﻥ{‬
‫}ﻭﺍﷲ ﻏﺎﻟﺐ ﻋﻠﻰ ﺃﻣﺮﻩ ﻭﻟﻜﻦ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻻ ﻳﻌﻠﻤﻮﻥ{‬
‫ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‬

‫‬

‫‪٢٩٠‬‬
‫‪٢٩١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺺ ﺍﻟـﺪ‪‬ﻳـ ‪‬ﻦ ‪‬ﻭﺃﹶﻧـَﺎ ﺣ‪‬ـﻲ‬

‫ﹶﺃﻳ‪‬ـﻨ‪‬ـﻘﹸـ ‪‬‬

‫ﺍﳊﻤﺪ ﷲ ﻣﻌﺰ ﺍﻹﺳﻼﻡ ﺑﻨﺼﺮﻩ ‪ ،‬ﻭﻣﺬﻝ ﺍﻟﺸﺮﻙ ﺑﻘﻬﺮﻩ ‪ ،‬ﻭﻣﺼﺮﻑ ﺍﻷﻣﻮﺭ ﺑﺄﻣﺮﻩ‬
‫ﻭﻣﺴﺘﺪﺭﺝ ﺍﻟﻜﺎﻓﺮﻳﻦ ﲟﻜﺮﻩ ‪ ،‬ﺍﻟﺬﻱ ﻗﺪﺭ ﺍﻷﻳﺎﻡ ﺩﻭ ﹰﻻ ﺑﻌﺪﻟﻪ ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﻤﺘﻘﲔ ﺑﻔﻀﻠﻪ‬
‫ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺃﻋﻠﻰ ﺍﷲ ﻣﻨﺎﺭ ﺍﻹﺳﻼﻡ ﺑﺴﻴﻔﻪ‬
‫ﺃﻣ‪‬ـﺎ ﺑــﻌـﺪ ‪...‬‬
‫ﻓﺈﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺧﻠﻖ ﺍﻟﻌﺒﺎﺩ ﻭﻫﻢ ﰲ ﺩﺭﺟﺎﺕ ﺍﳍﻤﺔ ﻣﺘﻔﺎﻭﺗﻮﻥ ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﺗﺮﻗﻰ ﺑﻪ ﳘﺘﻪ ﻟﺘﺒﻠﻎ ﺑﻪ‬
‫ﻋﻨﺎﻥ ﺍﻟﺴﻤﺎﺀ ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺗﻘﺼﺮ ﺑﻪ ﳘﺘﻬﻢ ﺣﱴ ﲣﻠﺪ ﺑﻪ ﺇﱃ ﺍﻷﺭﺽ‬
‫ﻓﻴﺤﻞ ﺫﺍﻙ ﺑﺄﺭﺿﻪ ﺑﺘﺴﻔﻞ *** ﻭﳛﻞ ﺫﺍ ﺑﺴﻤﺎﺋﻪ ﺑﺘﺼﻌﺪ‬
‫ﻓﻌﺎﱄ ﺍﳍﻤﺔ ﳚﻮﺩ ﺑﺎﻟﻨﻔﺲ ﻭﺍﻟﻨﻔﻴﺲ ﰲ ﺳﺒﻴﻞ ﲢﺼﻴﻞ ﻏﺎﻳﺘﻪ ﻭﲢﻘﻴﻖ ﺑﻐﻴﺘﻪ ﻭﻛﻠﻤﺎ ﻛﺎﻧﺖ ﺍﻟﻨﻔـﻮﺱ ﺃﺷـﺮﻑ‬
‫ﻭﺍﳍﻤﺔ ﺃﻋﻠﻰ ﻛﺎﻥ ﺗﻌﺐ ﺍﻟﺒﺪﻥ ﺃﻭﻓﺮ ﻭﺣﻈﻪ ﻣﻦ ﺍﻟﺮﺍﺣﺔ ﺃﻗﻞ‬
‫ﺐ ﳌﺎ ﺿﻤﻬﺎ ﺻﺪﺭ‬ ‫ﻓﱴ ﻻ ﻳﻀﻢ ﺍﻟﻘﻠﺐ ﳘﺎﺕ ﻗﻠﺒﻪ *** ﻭﻟﻮ ﺿﻤﻬﺎ ﻗﻠ ‪‬‬
‫ﺇﻥ ﻋﺎﱄ ﺍﳍﻤﺔ ﻻ ﻳﺴﺘﻮﺣﺶ ﻣﻦ ﻗﻠﺔ ﺍﻟﺴﺎﻟﻜﲔ ‪ ،‬ﻭﻻ ﻳﺄﺑﻪ ﺑﻘﻠﺔ ﺍﻟﻨﺎﺟﲔ ‪ ،‬ﻭﻻ ﻳﻠﺘﻔﺖ ﻟﻜﺜﺮﺓ ﺍﳌﺨﺬﻟﲔ ‪ ،‬ﻭﻻ‬
‫ﻳﻜﺘﺮﺙ ﲟﺨﺎﻟﻔﺔ ﺍﻟﻨﺎﻛﺒﲔ ‪ ،‬ﻗﻠﺒﻪ ﻻ ﻳﻌﺮﻑ ﺍﻟﺘﺜﺎﺅﺏ ﻭﻻ ﺍﻟﺮﺍﺣﺔ ﻭﻻ ﺍﻟﺴﻜﻮﻥ ﻭﻻ ﺍﻟﺘﺮﻑ ‪.‬‬
‫ﻭﺧﺴﻴﺲ ﺍﳍﻤﺔ ﻛﻠﻤﺎ ﻫ ‪‬ﻢ ﻟﻴﺴﻤﻮﺍ ﻟﻠﻌﻮﺍﱄ ‪ ،‬ﻭﻟﲑﺗﻘﻲ ﰲ ﺩﺭﺟﺎﺕ ﺍﳌﻌﺎﱄ ‪ ،‬ﺧﺘﻢ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻠـﻰ ﻗﻠﺒـﻪ ‪،‬‬
‫ﻭﺃﺧﺬ ﻋﻠﻰ ﻧﺎﺻﻴﺘﻪ ﻭﻗﺎﻝ ﻟﻪ ﻋﻠﻴﻚ ﻟﻴﻞ ﻃﻮﻳﻞ ﻓﺎﺭﻗﺪ ‪ ،‬ﻭﻛﻠﻤﺎ ﺳﻌﻰ ﻟﻺﺭﺗﻘﺎﺀ ‪‬ﻤﺘﻪ ﻭﺇﻗﺎﻟﺔ ﻋﺜﺮﺗﻪ ﻋﺎﺟﻠﺘـﻪ‬
‫ﺟﻴﻮﺵ ﺍﻟﺘﺸﻮﻳﺶ ﻭﺍﻷﻣﺎﱐ ‪ ،‬ﻭﻧﺎﺩﺗﻪ ﻧﻔﺴﻪ ﺍﻷﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ ﺃﺃﻧﺖ ﺃﻛﱪ ﺃﻡ ﺍﻟﻮﺍﻗﻊ‬
‫ﻭﺣﲔ ﻳﻨﺖ** ﺍﻹﻧﺴﺎﻥ ﻳﻬﻮﻱ ﺇﱃ ﺍﻟﺪﺭﻙ ﺍﻟﺬﻱ ﻻ ﻳﻬﻮﻱ ﺇﻟﻴﻪ ﳐﻠﻮﻕ ﻗﻂ‬
‫ﺣﲔ ﺗﺼﺒﺢ ﺍﻟﺒﻬﺎﺋﻢ ﺃﺭﻓﻊ ﻣﻨﻪ ﻭﺃﻗﻮﻡ‬
‫ﺣﲔ ﻳﺮﺕ** ﻣﻊ ﻫﻮﺍﻩ ﺇﱃ ﺩﺭﻙ ﻻ ﲤﻠﻚ ﺍﻟﺒﻬﻴﻤﺔ ﺃﻥ ﺗﺮﺕ** ﺇﻟﻴﻪ ‪ ،‬ﻭﺇﺫﺍ ﻣﺎﺗﺖ ﻓﻴﻪ ﺍﻟﻐﲑﺓ ﻋﻠـﻰ ﻧﻔـﺴﻪ‬
‫ﻭﻋﻠﻰ ﺍﶈﺎﺭﻡ ﻳﺼﺒﺢ ﺃﺳﻔﻞ ﻣﻦ ﺍﻟﺒﻬﺎﺋﻢ‬
‫ﻭﻻ ﻳﻘﻴﻢ ﻋﻠﻰ ﺿﻴﻢ ﻳ‪‬ــﺮﺍﺩ ﺑـﻪ *** ﺇﻻ ﺍﻷﺫﻻﻥ ﻋﲑ ﺍﳊﻲ ﻭﺍﻟﻮﺗﺪ‬
‫ﻫﺬﺍ ﻋﻠﻰ ﺍﳊﺒﻞ ﻣﺮﺑﻮﻁ ﺑﺮﻣﺘﻪ *** ﻭﺫﺍ ﻳ‪‬ﺸﺪ ﻓﻼ ﻳﺪﺭﻱ ﺑﻪ ﺃﺣﺪ‬
‫ﻭﻟﻘﺪ ﺣﺎﺯ ﺳﻠﻔﻨﺎ ﺍﻟﺼﺎﱀ ﻗﺼﺐ ﺍﻟﺴﺒﻖ ﰲ ﻋﻠﻮ ﺍﳍﻤﺔ ﻭﲰﻮ ﺍﳌﺮﺍﺩ ﻭﻗﺪ ﺿﺮﺑﻮﺍ ﳍﻢ ﰲ ﻛﻞ ﺑﺎﺏ ﻣﻦ ﺃﺑﻮﺍﺏ‬
‫ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺑﺴﻬﻢ ﻭﺃﺧﺬﻭﺍ ﻣﻦ ﻛﻞ ﻓﻀﻞ ﺑﻨﺼﻴﺐ‬
‫ﻓﻔﻲ ﺍﻟﻌﺒﺎﺩﺓ ‪ :‬ﻻ ﺗﺮﺍﻫﻢ ﺇﻻ ﺭﺍﻛﻌﲔ ﺳﺎﺟﺪﻳﻦ ﺧﺎﺷﻌﲔ ﺑﺎﻛﲔ ﳐﺒﺘﲔ‬
‫ﻭﰲ ﺳﺒﻴﻞ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ‪ :‬ﻓﺎﺭﻗﻮﺍ ﺍﻷﻫﻞ ﻭﺍﻷﻭﻻﺩ ‪ ،‬ﻭﺗﻨﻘﻠﻮﺍ ﰲ ﺍﻟﺒﻼﺩ ﻭﻫﺠﺮﻭﺍ ﻟﺬﻳﺬ ﺍﻟﺮﻗﺎﺩ ﻭﺃﻧﻔﻘﻮﺍ ﺍﻟﻄﺎﺭﻑ‬
‫ﻭﺍﻟﺘﻼﺩ‬
‫ﻭﰲ ﺍﻹﻧﻔﺎﻕ ‪ :‬ﺃﻧﻔﻘﻮﺍ ﺇﻧﻔﺎﻕ ﻣﻦ ﻻ ﳜﺸﻰ ﺍﻟﻔﻘﺮ ﰲ ﺩﻧﻴﺎﻩ ‪ ،‬ﻭﻳﺒﺘﻐﻲ ﺭﺿﻰ ﻣﻮﻻﻩ‬

‫‪٢٩١‬‬
 ‫‪٢٩٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻼ ﻻ ﻳﻀﺎﻫﻰ ‪ ،‬ﻭﺧﲑﹰﺍ ﻻ ﻳﺘﻨﺎﻫﻰ ﲰـﺖ‬ ‫ﻭﺃﻣﺎ ﰲ ﺍﳉﻬﺎﺩ ‪ :‬ﻓﺎﳊﺪﻳﺚ ﺫﻭ ﺷﺠﻮﻥ ﻓﺈ‪‬ﻢ ﳌﺎ ﻋﺎﻳﻨﻮﺍ ﺃﻥ ﻟﻪ ﻓﻀ ﹰ‬
‫ﻧﻔﻮﺳﻬﻢ ﺇﻟﻴﻪ ‪ ،‬ﻭﻋﻠﺖ ﳘﻤﻬﻢ ﻟﺘﺤﺼﻴﻠﻪ ﻓﺸﻤﺮﻭﺍ ﻟﻠﺠﻬﺎﺩ ﻋﻦ ﺳﺎﻕ ﺍﻻﺟﺘﻬﺎﺩ ‪ ،‬ﻭﻧﻔﺮﻭﺍ ﶈﺎﺭﺑﺔ ﺃﻫﻞ ﺍﻟﻜﻔﺮ‬
‫ﻭﺍﻟﻌﻨﺎﺩ؛ ﻓﺠﻬﺰﻭﺍ ﺟﻴﻮﺷﻬﻢ ﻭﺳﺮﺍﻳﺎﻫﻢ ﻭﺑﺬﻟﻮﺍﻻ ﰲ ﺳﺒﻴﻞ ﺫﻟﻚ ﺃﻣﻮﺍﳍﻢ ﻭﻋﻄﺎﻳﺎﻫﻢ ‪ ،‬ﻭﺑـﺎﻋﻮﺍ ﻧﻔﻮﺳـﻬﻢ‬
‫ﳋﺎﻟﻘﻬﺎ ﻭﺑﺎﺭﻳﻬﺎ ﻓﺠﺎﺯﺍﻫﻢ ﺑﺬﻟﻚ ﻣﻦ ﺍﳉﻨﺎﻥ ﺃﻋﺎﻟﻴﻬﺎ‬
‫ﻭﻗﺪ ﺣﻔﻆ ﻟﻨﺎ ﺗﺎﺭﳜﻨﺎ ﻛﺜﲑﹰﺍ ﻣﻦ ﺗﻠﻜﻢ ﺍﳌﻮﺍﻗﻒ ﻭﺍﻟﻘﺼﺺ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ ﻋﻠﻮ ﳘﺔ ﺍﻟﻘﻮﻡ ﻭﲰﻮﻣﻄﻠﺒﻬﻢ‬
‫ﻓﻔﻲ ﳏﻨﺔ ﻣﺎﻧﻌﻲ ﺍﻟﺰﻛﺎﺓ ‪ :‬ﺍﺩﳍﻢ ﺍﳋﻄﺐ ﻭﺍﺷﺘﺪﺕ ﺍﶈﻨﺔ ‪ ،‬ﻭﺍﻟﺘﺒﺲ ﺍﻷﻣﺮ ﺣﱴ ﻋﻠﻰ ﻛﺒﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ‪ ،‬ﻓﻮﻗﻒ‬
‫ﺍﻟﺼﺪﻳﻖ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﳍﺎ ﺑﺎﳌﺮﺻﺎﺩ ﻭﻗﺎﻝ ‪ :‬ﻭﺍﷲ ﻻ ﺃﻓﺮﻕ ﺑﲔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﻷﻗﺎﺗﻠﻦ ﻣﻦ ﻓـﺮﻕ‬
‫ﺑﻴﻨﻬﻤﺎ‬
‫ﻗﺎﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﻘﺎﺗﻠﻨﺎ ﻣﻌﻪ ﻓﺮﺃﻳﻨﺎ ﺫﻟﻚ ﺭﺷﺪﺍ ‪.‬‬
‫ﻼ ﻳﻘﺒـﻞ ﺭﺃﺱ ﺭﺟـﻞ‬ ‫ﻭﻋﻦ ﺃﰊ ﺭﺟﺎﺀ ﺍﻟﻌﻄﺎﺭﺩﻱ ﻗﺎﻝ ﺩﺧﻠﺖ ﺍﳌﺪﻳﻨﺔ ﻓﺮﺃﻳﺖ ﺍﻟﻨﺎﺱ ﳎﺘﻤﻌﲔ ﻭﺭﺃﻳﺖ ﺭﺟ ﹰ‬
‫ﻭﻫﻮﻳﻘﻮﻝ ‪ :‬ﺃﻧﺎ ﻓﺪﺍﺅﻙ ﻟﻮﻻ ﺃﻧﺖ ﳍﻠﻜﻨﺎ ‪ ،‬ﻓﻘﻠﺖ ﻣﻦ ﺍ ﹸﳌ ﹶﻘﺒِﻞ ﻭﻣﻦ ﺍ ﹸﳌ ﹶﻘﺒ‪‬ﻞ ؟ ﻗﺎﻟﻮﺍ ﻋﻤﺮﻳﻘﺒﻞ ﺭﺃﺱ ﺃﰊ ﺑﻜﺮ ﰲ‬
‫ﻗﺘﺎﻝ ﺃﻫﻞ ﺍﻟﺮﺩﺓ ﺇﺫ ﻣﻨﻌﻮﺍ ﺍﻟﺰﻛﺎﺓ ﺣﱴ ﺃﺗﻮﺍ ‪‬ﺎ ﺻﺎﻏﺮﻳﻦ‬
‫ﻭﻋﻦ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ﻋﺎﺋﺸﺔ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ -‬ﻗﺎﻟﺖ ﺗﻮﰲ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﱰﻝ ﺑﺄﰊ ﺑﻜﺮ ﻣﺎ ﻟﻮ‬
‫ﻧﺰﻝ ﺑﺎﳉﺒﺎﻝ ﳍﺎﺿﻬﺎ ؛ ﺍﺷﺮﺃﺏ ﺍﻟﻨﻔﺎﻕ ﺑﺎﳌﺪﻳﻨﺔ ﻭﺍﺭﺗﺪﺕ ﺍﻟﻌﺮﺏ ﻓﻮﺍﷲ ﻣﺎ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻧﻘﻄﺔ ﺇﻻ ﻃﺎﺭ ﺃﺑﻮ ﺑﻜﺮ‬
‫ﲝﻈﻬﺎ ﻭﻓﻨﺎﺋﻬﺎ ﰲ ﺍﻹﺳﻼﻡ‬
‫ﻳﻮﻣﻬﺎ ﻭﻗﻒ ﺍﻟﺼﺪﻳﻖ ‪ -‬ﻓﺪﺍﻩ ﺃﰊ ﻭﺃﻣﻲ ‪ -‬ﻛﺎﳉﺒﻞ ﺍﻷﺷﻢ ﺳﺪﹰﺍ ﻣﻨﻴﻌﹰﺎ ﺃﻣﺎﻡ ﺗﻴﺎﺭ ﺍﻟﺮﺩﺓ ﺻﺎﺭﺧﹰﺎ ﻣﻦ ﺃﻋﻤـﺎﻕ‬
‫ﻼ‪:‬‬‫ﻼ ﻋﻠﻰ ﺭﺑﻪ ﻗﺎﺋ ﹰ‬
‫ﻗﻠﺒﻪ ﻣﺘﻮﻛ ﹰ‬
‫)) ﻗﺪ ﺍﻧﻘﻄﻊ ﺍﻟﻮﺣﻲ ﻭﰎ ﺍﻟﺪﻳﻦ ‪ ..‬ﺃﻳﻨﻘﺺ ﺍﻟﺪﻳﻦ ﻭﺃﻧﺎ ﺣﻲ !!! ((‬
‫)) ﺃﻳﻨﻘﺺ ﺍﻟﺪﻳﻦ ﻭﺃﻧﺎ ﺣﻲ !!! ((‬
‫ﻳﺎﳍﺎ ﻣﻦ ﻛﻠﻤﺔ ﻓﺎﺽ ‪‬ﺎ ﻟﺴﺎﻧﻪ ﻭﻧﻄﻖ ‪‬ﺎ ﺟﻨﺎﻧﻪ ﻛﻠﻤﺔ ﺗﺮﺳﻢ ﻣﻨﻬﺠﺎﹰ ﻭﺍﺿﺤﹰﺎ ﳌﺎ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﻛـﻞ‬
‫ﻓﺮﺩ ﻣﻦ ﺍﻓﺮﺍﺩ ﻫﺬﻩ ﺍﻷﻣﺔ ﻋﻠﻮ ﰲ ﺍﳍﻤﺔ ‪ ،‬ﻭﻗﻮﺓ ﰲ ﺍﻟﺘﻮﻛﻞ ‪ ،‬ﺛﺒﺎﺕ ﻋﻠﻰ ﺍﳊﻖ ‪.‬‬
‫)) ﺃﻳﻨﻘﺺ ﺍﻟﺪﻳﻦ ﻭﺃﻧﺎ ﺣﻲ ؟؟ ((‬
‫ﻗﺎﳍﺎ ﻟﺴﺎﻥ ﺣﺎﻝ ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺍﻟﺸﻴﺒﺎﱐ ﺍﻟﺼﺪﻳﻖ ﺍﻟﺜﺎﱐ ﻳﻮﻡ ﺃﻥ ﻭﻗﻒ ﻭﺣـﺪﻩ ﻛـﺎﻟﻄﻮﺩ‬
‫ﺍﻷﺷﻢ ﰲ ﳏﻨﺔ ﺧﻠﻖ ﺍﻟﻘﺮﺁﻥ ‪ ،‬ﻓﻜﺸﻒ ﺍﷲ ﺑﻪ ﺍﻟﻐﻤﺔ ‪ ،‬ﻭﺃﻧﻘﺬ ﺑﻪ ﺍﻷﻣﺔ‬
‫)) ﺃﻳﻨﻘﺺ ﺍﻟﺪﻳﻦ ﻭﺃﻧﺎ ﺣﻲ ؟؟ ((‬
‫ﲤﺜﻠﻬﺎ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﻳﻮﻡ ﺃﻥ ﻗﺎﻡ ﳛﺮﺽ ﺍﻷﻣﺔ ﻋﻠﻰ ﻗﺘﺎﻝ ﺍﻟﺘﺘﺎﺭ ﻭﻛﺎﻥ ‪ -‬ﺭﲪـﻪ ﺍﷲ ـ‬
‫ﻟﺼﺪﻕ ﺗﻮﻛﻠﻪ ﻋﻠﻰ ﺍﷲ ﻭﻳﻘﻴﻨﻪ ﲟﻮﻋﻮﺩﻩ ﻳﻘﺴﻢ ﺑﺎﷲ ﻻ ﻳﺴﺘﺜﲏ ﺃﻥ ﺍﷲ ﻧﺎﺻﺮﻫﻢ ﻋﻠﻰ ﺍﻟﺘﺘﺎﺭ ﻓﻴﻘﺎﻝ ﻟﻪ ‪ :‬ﻗـﻞ‬
‫ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻓﻴﻘﻮﻝ ﲢﻘﻴﻘﹰﺎ ﻻ ﺗﻌﻠﻴﻘﺎ ﻓﺮﺩ ﺍﷲ ﻋﺎﺩﻳﺘﻬﻢ ﻭﺍﻧﻘﻠﺒﻮﺍ ﻋﻠﻰ ﺃﻋﻘﺎ‪‬ﻢ ﺧﺎﺳﺮﻳﻦ‬
‫)) ﺃﻳﻨﻘﺺ ﺍﻟﺪﻳﻦ ﻭﺃﻧﺎ ﺣﻲ ؟؟ ((‬

‫‪٢٩٢‬‬
‫‪٢٩٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺻﺮﺥ ‪‬ﺎ ﻗﻠﺐ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻮﻫﺎﺏ ﻓﻜﺎﻥ ﻳﻄﻮﻑ ﻛﺎﻟﻮﺍﻟﺪﺓ ﺍﻟﺜﻜﻠﻰ ﺑﲔ ﺍﻟـﺒﻼﺩ ﻭﻋﻴﻨـﺎﻩ‬
‫ﺗﺪﺭﻓﺎﻥ ﺑﺎﻟﺪﻣﻮﻉ ﻳﻨﺎﺩﻱ ‪ :‬ﻳﺎ ﻟﻺﺳﻼﻡ ﻳﺎ ﻟﻺﺳﻼﻡ‬
‫ﺇﻥ ﺍﻷﺣﺰﺍﻥ ﻭﺍﳌﺼﺎﺋﺐ ﺗﺸﺤﺬ ﺍﳍﻤﻢ ﻭﺗﺼﻨﻊ ﺍﻟﺮﺟﺎﻝ ﻓﺈﻥ ﱂ ﲢﻔﺰﻧﺎ ﺍﳌﺼﺎﺋﺐ ﻭﺗﻌﻠﻲ ﳘﻤﻨﺎ ﺍﻵﻻﻡ ﻭﺍﻷﺣﺰﺍﻥ‬
‫ﻓﻤﺎ ﺍﻟﺬﻱ ﻳ‪‬ﻌﻠﻴﻨﺎ ؟؟‬
‫ﻭﻣﺎ ﺍﻟﺬﻱ ﻳﻮﻗﻈﻨﺎ ؟؟‬
‫ﻳﺎﻟـﻪ ﻣﻦ ﺩﻳــــﻦ ‪ ..‬ﻟـــﻮ ﺃﻥ ﻟـــ ‪‬ﻪ ﺭﺟﺎ ﹰﻻ‬
‫ﻫﺎﻗﺪ ﺩﻧﺲ ‪‬ﻋﺒ‪‬ـﺎﺩ ﺍﻟﺼﻠﻴﺐ ﻛﺘﺎﺏ ﺭﺑﻨﺎ ﻭﺃﻟﻘﻮﻩ ﰲ ﻣﺮﺍﺣﻴﻀﻬﻢ ﻭﻓﻖ ﳐﻄﻂ ﳏﻜﻢ ﻟﺘﺤﻄﻴﻢ ﻫﻴﺒﺔ ﻛﻞ ﻣـﺎ‬
‫ﻫﻮ ﻣﻘﺪﺱ ﰲ ﻧﻔﻮﺱ ﺃﺑﻨﺎﺀ ﻫﺬﻩ ﺍﻷﻣﺔ ‪ ،‬ﻭﻫﺎ ﻗﺪ ﲡﺮﺃﺇﺧﻮﺍﻥ ﺍﻟﻘﺮﺩﺓ ﻭﺍﳋﻨـ ـﺎﺯﻳﺮ ﻭ ‪‬ﻋﺒ‪‬ﺎﺩ ﺍﻟﺒﻘﺮ ﺍﳍﻨـﺪﻭﺱ‬
‫ﻓﻔﻌﻠﻮﺍ ﻣﺜﻞ ﻓﻌﻠﻬﻢ‬
‫ﻭﺍﺣﺴﺮﺗﺎﻩ ﻋﻠﻰ ﺃﻣﱵ ﺇﻥ ﱂ ﻳﻘﻢ ﺃﺑﻨﺎﺅﻫﺎ ﻟﻠﺜﺄﺭ ﻟﻜﺘﺎﺏ ﺭ‪‬ﻢ ﻓﻤﱴ ﻳﻘﻮﻣﻮﻥ ؟؟!!‬
‫ﻭﻣﱴ ﻳﺴﺘﻴﻘﻀﻮﻥ ؟؟!!‬
‫ﺇﻥ ﱂ ﲢﺮﻛﻬﻢ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﳋﻄﻮﺏ ﻭﺍﳌﺼﺎﺋﺐ ﻓﻤﺎ ﺍﻟﺬﻱ ﳛﺮﻛﻬﻢ ؟؟!!‬
‫ﻳﻮﺷﻚ ﺃﻥ ﺗﱰﻝ ﻋﻠﻴﻨﺎ ﺣﺠﺎﺭﺓ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻧﺴﺘﱰﻝ ﺍﻟﻨﺼﺮ ﻣﻦ ﺭﺑﻨﺎ ﻭﻣﺎ ِﻏﺮ‪‬ﻧﺎ ﻋﻠﻰ ﻛﺘﺎﺑﻪ ﻭﺣﺮﻣﺎﺗﻪ !!‬
‫ﺇﻥ ﻋ‪‬ﺒ‪‬ـﺎﺩ ﺍﻟﺼﻠﻴﺐ ﻗﺪ ﺻﺎﻟﻮﺍ ﻋﻠﻰ ﺩﻳﺎﺭﻧﺎ ﻭﺍﺳﺘﺒﺎﺣﻮﺍ ﺣﺮﻣﺎﺗﻨﺎ ﻭﻫﺘﻜﻮﺍ ﺃﻋﺮﺍﺿﻨﺎ ﻭ‪‬ﺒﺎ ﺛﺮﻭﺍﺗﻨﺎ ﰲ ﺃﻛﱪ ﲪﻠﺔ‬
‫ﺻﻠﻴﺒﻴﺔ ﻋﺮﻓﻬﺎ ﺗﺎﺭﳜﻨﺎ ﺍﳌﻌﺎﺻﺮ ﻓﻤﺎ ﺍﻟﺬﻱ ﻳﻨﺘﻈﺮﻩ ﺃﺑﻨﺎﺀ ﻫﺬﻩ ﺍﻷﻣﺔ ؟؟ ﻭﻣﱴ ﻳﻬﺒﻮﻥ ﻣﻦ ﺳﺒﺎ‪‬ﻢ ؟؟‬
‫ﻭﺍﺣﺴﺮﺗﺎﻩ ‪ ..‬ﻛﻴﻒ ﺍﳓﻄﺖ ‪‬ﻢ ﳘﻤﻬﻢ ﺇﻻ ﻣﻦ ﺭﺣﻢ ﺭﰊ ﻓﺮﺿﻮﺍ ﺑﺎﻟﻘﻌﻮﺩ ﻋﻦ ﻧﺼﺮﺓ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻭﺍﻟـﺬﺏ‬
‫ﻋﻦ ﺃﻋﺮﺍﺽ ﺍﳌﺴﻠﻤﲔ‬
‫ﻳﺎﻟﻪ ﻣﻦ ﺣﺮﻣﺎﻥ ﻭﻳﺎﳍﺎ ﻣﻦ ﺧﺴﺎﺭﺓ ‪..‬‬
‫ﻗﻮﻡ ﻗﺎﻣﺖ ﺳﻮﻕ ﺍﻟﺸﻬﺎﺩﺓ ﺑﺄﺭﺿﻬﻢ ﻭﺃﻧﺎﺧﺖ ﺭﻛﺎ‪‬ﺎ ﺑﺒﺎ‪‬ﻢ ﻭﻫﻢ ﻣﺎﺯﺍﻟﻮﺍ ﰲ ﺳﺒﺎ‪‬ﻢ ﻧﺎﺋﻤﲔ ‪ ،‬ﻭﰲ ﳍـﻮﻫﻢ‬
‫ﺳﺎﻣﺪﻳﻦ‬
‫ﻭﻟﻜﻦ ﺍﻗﺘﻀﺖ ﺳﻦ ﺍﷲ ﺃﻥ ﻳﻜﻦ ﻟﻪ ﻋﺒﺎﺩ ﻳﺼﻄﻔﻴﻬﻢ ﻋﻠﻰ ﻣﺮ ﺍﻟﺴﻨﲔ ﳊﻤﻞ ﺭﺍﻳﺔ ﻫـﺬﺍ ﺍﻟـﺪﻳﻦ ﻭﺗﺒﻠﻴﻐﻬـﺎ‬
‫ﻟﻠﻌﺎﳌﲔ‬
‫ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ " :‬ﻻ ﺗﺰﺍﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻣﱵ ﻇﺎﻫﺮﻳﻦ ﻋﻠﻰ ﺍﳊﻖ ﻻ ﻳﻀﺮﻫﻢ ﻣﻦ ﺧﺬﳍﻢ ﺣﱴ ﻳﺄﰐ‬
‫ﺃﻣﺮ ﺍﷲ "‬
‫ﻓﺎﻧﻄﻠﻘﺖ ﺻﻴﺤﺎﺕ ﺍﻟﻨﻔﲑ ﻣﻦ ﻫﺎﻫﻨﺎ ﻭﻫﺎﻫﻨﺎ ‪:‬‬
‫ﻳﺎ ﺧﻴﻞ ﺍﷲ ﺍﺭﻛﱯ‬
‫ﻭﻳﺎ ﺭﺍﻳﺔ ﺍﷲ ﺍﺭﺗﻔﻌﻲ‬
‫ﻭﻳﺎ ﲪﻠﺔ ﺍﻟﺮﺍﻳﺔ ﻗﻮﻣﻮﺍ‬

‫‪٢٩٣‬‬
 ‫‪٢٩٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﺎﺳﺘﺠﺎﺏ ﻣﻦ ﺍﺳﺘﺠﺎﺏ ﻣﻦ ﺃﺑﻨﺎﺀ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﺳﺘﺠﺎﺑﻮﺍ ﻟﻠﻨﺪﺍﺀ ‪ ،‬ﻭﻫﺒﻮﺍ ﻟﻠﻨﻔﲑ ﻭﻧﻔﻀﻮﺍ ﻋﻨﻬﻢ ﻏﺒﺎﺭ ﺍﻟـﺬﻝ‬
‫ﻭﺭﻛﺎﻡ ﺍﻟﻌﺎﺭ ‪ ،‬ﻫﺒ‪‬ـﻮﺍ ﳐﻠﻔﲔ ﺍﻟﺪﻧﻴﺎ ﻭﺯﻳﻨﺘﻬﺎ ﻭﺭﺍﺋﻬﻢ ﻧﻔﺮﻭﺍ ﺗﺎﺭﻛﲔ ﺧﻠﻔﻬﻢ ﺃﻫﻠﻬﻢ ﻭﺩﻳﺎﺭﻫﻢ ﻭﺃﻣـﻮﺍﳍﻢ ‪،‬‬
‫ﻭﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻗﺼﺔ ﻭﻟﻜﻞ ﻓﺮﺩ ﻣﻨﻬﻢ ﻣﺄﺳﺎﺓ‬
‫ﺚ ﺷﻌﻮﺭﻫﻢ ‪ ..‬ﻏﹸـ ‪‬ﱪ ﺭﺅﺳﻬﻢ ‪ ..‬ﻗﻠﻴﻠﺔ ﺃﻋﺪﺍﺩﻋﻬﻢ ‪ ..‬ﺿﻌﻴﻔﺔ ﻋ‪‬ﺪﺩﻫﻢ‬
‫ﺷ‪‬ـﻌ ﹲ‬
‫ﻟﻜﻦ ‪ ..‬ﻗﻠﻮ‪‬ﻢ ﳑﺘﻠﺌﺔ ﲟﺤﺒﺔ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﻧﻔﻮﺳﻬﻢ ﺗﻮﺍﻗﺔ ﳉﻮﺍﺭ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪ ،‬ﺻﺪﻗﻮﺍ ﻣﻊ ﺍﷲ ﻓﺼﺪﻗﻬﻢ ‪،‬‬
‫ﻓﺄﺫﺍﻗﻮﺍ ‪‬ﻋ‪‬ﺒـﺎﺩ ﺍﻟﺼﻠﻴﺐ ﺍﳍﺰﳝﺔ ‪ ،‬ﻭﺃﺻﻨﺎﻑ ﺍﻟﻌﺬﺍﺏ ﻭﺣﻄﻤﻮﺍ ﻫﻴﺒﺘﻬﻢ ﻭﻛﺴﺮﻭﺍ ﺷﻮﻛﺘﻬﻢ ‪ ،‬ﻭﺃﺟـﺮﻯ ﺍﷲ‬
‫ﻋﻠﻰ ﺃﻳﺪﻳﻬﻢ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺎﺕ ﻣﺎ ﱂ ﻳﻌﺪ ﳜﻔﻰ ﻋﻠﻰ ﻛﻞ ﺫﻱ ﻋﻴﻨﲔ‬
‫ﻭﳌﺎ ﺭﺃﻯ ﺑﲏ ﺍﻷﺻﻔﺮ ﺣﺠﻢ ﺍﳌﺄﺯﻕ ﺍﻟﺬﻱ ﺗﻮﺭﻃﻮﺍ ﻓﻴﻪ ‪ ،‬ﻭﻋِﻈﻢ ﺧﺴﺎﺋﺮﻫﻢ ﻭﺿﺤﺎﻳﺎﻫﻢ ﺳﺎﺭﻋﻮﺍ ﻟﺘـﺸﻜﻴﻞ‬
‫ﻗﻮﺍﺕ ﺍﳉﻴﺶ ﻭﺍﳊﺮﺱ ﺍﻟﻮﺛﲏ ﻟﺘﻜﻮﻥ ﺍﻟﺮﺩﺀ ﺍﳊﺎﻣﻲ ﻟﻠﺼﻠﻴﺒﻴﲔ ‪ ،‬ﻭﺍﻟﻴﺪ ﺍﻟﻀﺎﺭﺑﺔ ﻋﻠﻰ ﺍ‪‬ﺎﻫﺪﻳﻦ ؛ ﻓﻘﺎﻣـﺖ‬
‫ﺳﻮﻕ ﺍﻻﺑﺘﻼﺀ ﻭﺍﻟﺘﻤﺤﻴﺺ ﻣﻦ ﺟﺪﻳﺪ ‪ ،‬ﻓﺎﺳﺘﺠﺎﺏ ﻟﻨﺪﺍﺋﻬﻢ ﻣﻦ ﺧﺴﺖ ﺑﻪ ﳘﺘﻪ ﻭﺑﺎﻉ ﺩﻳﻨﻪ ﺑﺂﺧﺮﺗﻪ ‪ ،‬ﻓﻜﺎﻥ‬
‫ﺣﻜﻢ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻓﻴﻬﻢ ﻭﺍﺿﺤﹰﺎ ﺑﻴﻨﹰﺎ ﻻ ﻟﺒﺲ ﻓﻴﻪ ؛ ﻭﻫﻮ ﻭﺟﻮﺏ ﻗﺘﺎﳍﻢ ﻭﺟﻬﺎﺩﻫﻢ ﻻﺭﺗﺪﺍﺩﻫﻢ ﻋـﻦ ﺍﻟـﺪﻳﻦ‬
‫ﻼ ﻋﻦ ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻌﺎﻣـﺔ‬ ‫ﻭﻣﻮﺍﻻ‪‬ﻢ ﻟﻠﺼﻠﻴﺒﻴﲔ ‪ ،‬ﻭﺍﻟﺘﺒﺲ ﺃﻣﺮﻫﺆﻻﺀ ﻋﻠﻰ ﺑﻌﺾ ﻣﻦ ﻳﻮﺻﻔﻮﻥ ﺑﺎﻟﻌﻠﻤﺎﺀ ﻓﻀ ﹰ‬
‫ﺍﻟﺪﳘﺎﺀ ﻓﺄﺻﺪﺭﻭﺍ ﻓﺘﺎﻭﻳﻬﻢ ﺑﻌﺪﻡ ﺟﻮﺍﺯ ﻗﺘﺎﻝ ﻫﺆﻻﺀ ﺣﻔﺎﻇﹰﺎ ﻋﻠﻰ ﺣﺮﻣﺔ ﺍﻟﺪﻡ ﺍﻟﻌﺮﺍﻗﻲ ﻭﻋﺼﻤﺔ ﺃﻫﻠﻪ‬
‫ﻭﻫﺬﻩ ﻭﺍﷲ ﺃﺯﻣﺔ ﺣﻘﻴﻘﻴﺔ ﺗﻌﻴﺸﻬﺎ ﻛﺜ ‪‬ﲑ ﻣﻦ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻟﻌﺎﻣﻠﺔ ﻟﻺﺳﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﺃﻻ ﻭﻫﻲ ‪ )):‬ﺃﺯﻣـﺔ‬
‫ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﻟﻌﺪﻭ ﺍﳋﺎﺭﺟﻲ ﻭﺍﻟﻌﺪﻭ ﺍﻟﺪﺍﺧﻠﻲ ((‬
‫ﻓﺎﻟﻌﺪﻭ ﺍﳋﺎﺭﺟﻲ ﺗ‪‬ـﺴﺘﻨﻬﺾ ﺍﻷﻣﺔ ﻟﻘﺘﺎﻟﻪ ‪ ،‬ﻭﺗ‪‬ـﺴﺘﻨﻔﺬ ﺍﻟﻄﺎﻗﺎﺕ ﳉﻬﺎﺩﻩ ‪ ،‬ﺣﱴ ﺇﺫﺍ ﻣﺎ ﺧﺮﺝ ﻣﻦ ﺑﻼﺩﻧـﺎ‬
‫ﻭﺃﻧﺎﺏ ﻋﻨﻪ ﺍﳌﺮﺗﺪﻳﻦ ﻣﻦ ﺑﲏ ﺟﻠﺪﺗﻨﺎ ﻳﺄﲤﺮﻭﻥ ﺑﺄﻣﺮﻩ ‪ ،‬ﻭﳛﻜﻤﻮﻥ ﲝﻜﻤﻪ ‪ ،‬ﻭﻳﻀﺮﺑﻮﻥ ﺑﺴﻮﻃﻪ ؛ ﺣﺮ‪‬ﻡ ﻋﻠـﻰ‬
‫ﺍﻷﻣﺔ ﻗﺘﺎﳍﻢ ﻭﺟﻬﺎﺩﻫﻢ ﻭﻟﻮ ﺍﺷﺘﺪ ﺑﻼﺅﻫﻢ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺪﻭ ﺫﺍ ﺑﺸﺮﺓ ﺷﻘﺮﺍﺀ ‪ ،‬ﻭﻋﻴﻮﻥ ﺯﺭﻗﺎﺀ ﻭﺟﺐ ﻗﺘﺎﻟﻪ ‪ ،‬ﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﺍﻟﻌﺪﻭ ﺃﲰﺮ ﺍﻟﺒـﺸﺮﺓ ﺃﺳـﻮﺩ‬
‫ﺍﻟﻌﻴﻨﲔ ﻓﻬﺬﺍ ﻻ ﳛﻞ ﻗﺘﺎﻟﻪ‬
‫ﻓﻬﺬﺍ ﻟﻌﻤﺮ ﺍﷲ ﻗﺘﺎﻝ ﺍﻟﻮﻃﻨﻴﲔ ﻻ ﻗﺘﺎﻝ ﺍﳌﻮﺣﺪﻳﻦ ‪ ،‬ﻭﻗﺘﺎﻝ ﻣﻦ ﻳﺮﻳﺪ ﺍﻟﻌﺎﺟﻠﺔ ﻻ ﻣﻦ ﻳﺮﻭﻡ ﺍﻵﺧﺮﺓ‬
‫} ﺃﻛﹸﻔﺎﺭﻛﻢ ﺧ ‪‬ﲑ ﻣﻦ ﺃﻭﻟﺌﻜﻢ ﺃ ‪‬ﻡ ﻟﻜﻢ ﺑﺮﺍﺀﹲﺓ ﰲ ﺍﻟ ‪‬ﺰﺑ‪‬ﺮ {‬
‫ﻼ ﺇﻻ ﶈﺎﺭﺑﺔ ﺩﻳﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻟﺘﻜﻮﻥ ﺍﻟﻴﺪ ﺍﻟﻀﺎﺭﺑﺔ ﺍﻟـﱵ‬ ‫ﻫﺆﻻﺀ ﺍﳌﺮﺗﺪﻭﻥ ﱂ ﻳﻨﺸﺆﺍ ﺟﻴﻮﺷﻬﻢ ﺃﺻ ﹰ‬
‫ﺗﺒﻄﺶ ﺑﺎﳌﺨﻠﺼﲔ ﻣﻦ ﺃﺑﻨﺎﺀ ﻫﺬﻩ ﺍﻷﻣﺔ‬
‫ﻭﻻ ﺃﺩﻝ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﻋﻤﻠﻴﺎ‪‬ﻢ ﺍﳌﺘﻮﺍﺻﻠﺔ ﰲ ﺇﺑﺎﺩﺓ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ؛ ﻛﻌﻤﻠﻴﺔ ﺍﺑـﺮﻕ ﻭﺍﻟـﺮﻣﺢ ‪ ،‬ﻭﺍﳋﻨﺠـﺮ‬
‫ﻭﺍﻟﺴﻴﻒ ﻭﻏﲑﻫﺎ‬
‫ﻫﺬﻩ ﺍﳉﻴﻮﺵ ﻻ ﻧﺴﻤﻊ ﺣﺴﻴﺴﻬﺎ ﺇﻻ ﰲ ﻗﺘﺎﻝ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﻭﻋﺴﺎﻛﺮ ﺍﻟﺮﲪﻦ ‪:‬‬
‫ﻓﻬﺬﻩ ﺻﻮﻻ‪‬ﻢ ﰲ ﺑﺎﻛـﺴﺘﺎﻥ ﻋﻠﻰ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺍﻟﻌﺮﺏ ﻭﺍﻷﻓﻐﺎﻥ‬
‫ﻭﰲ ﺍﻷﺭﺩﻥ ﻋﻠﻰ ﺍﻷﺧﻴﺎﺭ ﻣﻦ ﺃﻫﻞ ﻣﻌﺎﻥ‬

‫‪٢٩٤‬‬
‫‪٢٩٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﰲ ﺍﻟﺮﻳﺎﺽ ﻭﺍﻟﻘﺼﻴﻢ ﻭﻣﻜﺔ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳊﻖ‬

‫ﰒ ﻫﻢ ﻣﻦ ﺑﻌﺪ ﺳﻠ ‪‬ﻢ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ ﻣﺪﺍﻫﻨﻮﻥ ﻟﻠﻔﺠﺎﺭ‬
‫ﻭﳓﻦ ﻧﻌﻠﻦ ‪:‬‬
‫ﺃﻥ ﺍﳉﻴﺶ ﺍﻟﻌﺮﺍﻗﻲ ﻫﻮ ﺟﻴﺶ ﺭﺩﺓ ﻭﻋﻤﺎﻟﺔ ﻭﺍﱃ ﺍﻟﺼﻠﻴﺒﻴﲔ ﻭﺟﺎﺀ ﳍﺪﻡ ﺍﻹﺳـﻼﻡ ﻭﺣـﺮﺏ ﺍﳌـﺴﻠﻤﲔ ‪،‬‬
‫ﻭﺳﻨﺤﺎﺭﺑﻪ ﺣﺮﺏ ﺍﻷﻣﺔ ﻟﻠﺘﺘﺎﺭ ﺍﻟﺬﻳﻦ ﺃﺟﻠﺒﻮﺍ ﻋﻠﻰ ﺍﻷﻣﺔ ﲞﻴﻠﻬﻢ ﻭﺭﺟﻠﻬﻢ ﻭﻛﺎﻧﻮﺍ ﻣـﻊ ﺫﻟـﻚ ﻳـﺴﺘﻌﻠﻨﻮﻥ‬
‫ﺑﺎﻟﺸﻬﺎﺩﺗﲔ ‪ ،‬ﻭﻛﺎﻥ ﰲ ﺟﻴﺸﻬﻢ ﺃﺋﻤﺔ ﻭﻣﺆﺫﻧﻮﻥ ‪ ،‬ﻭﻓﻴﻬﻢ ﻣﺼﻠﻮﻥ ﻭﺻﺎﺋﻤﻮﻥ ﺣﱴ ﺍﺷﺘﺒﻪ ﺃﻣـﺮﻫﻢ ﻋﻠـﻰ‬
‫ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﲢﲑ ﻓﻴﻬﻢ ﺍﻟﻌﻠﻤﺎﺀ ﻛﻴﻒ ﻳﻘﺎﺗﻠﻮ‪‬ﻢ ﻭﻫﻢ ﻣﻨﺘﺴﺒﻮﻥ ﻟﻸﻣﺔ ﻧﺎﻃﻘﻮﻥ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ ‪ ،‬ﺣﱴ ﻗـﻴﺾ ﺍﷲ‬
‫ﳍﺬﻩ ﺍﶈﻨﺔ ﴰﺴﹰﺎ ﻣﻦ ﴰﻮﺱ ﻫﺬﻩ ﺍﻷﻣﺔ ﻭﻣﻨﺎﺭﺓ ﻣﻦ ﻣﻨﺎﺭﺍ‪‬ﺎ ‪ :‬ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ -‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ‪-‬‬
‫ﻓﺄﻓﱴ ﺑﺮﺩ‪‬ﻢ ﻭﻭﺟﻮﺏ ﳏﺎﺭﺑﺘﻬﻢ ﻟﺘﻨﻜﺒﻬﻢ ﻋﻦ ﲢﻜﻴﻢ ﺷﺮﻳﻌﺔ ﺍﻟﺮﲪﻦ ﻭﻋﺪﻭﳍﻢ ﻋﻦ ﺣﻜﻢ ﺍﻟﻘﺮﺁﻥ ﺇﱃ ﺣﻜﻢ‬
‫)) ﺍﻟﻴﺎﺳﻖ (( ﺍﻟﺬﻱ ﻭﺿﻌﻪ ﳍﻢ ﺟﻨﻜﻴﺰ ﺧﺎﻥ ﻭﺍﻟﺬﻱ ﲨﻌﻪ ﳍﻢ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﺘـﻮﺭﺍﺓ ﻭﺍﻹﳒﻴـﻞ ﻭﺍﻟﻘـﺮﺁﻥ‬
‫ﻭﻋﺎﺩﺍﺕ ﺍﻟﺘﺘﺎﺭ ﲤﺎﻣﹰﺎ ﻛﻤﺎ ﻫﻮ ﺣﺎﻝ ﺩﺳﺎﺗﲑ ﺍﻷﻧﻈﻤﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻫﺬﻩ ﺍﻷﻳﺎﻡ‬
‫ﻭﳑﺎ ﻗﺎﻟﻪ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ‪ :‬ﺇﻥ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﺍﳌﺴﺌﻮﻝ ﻋﻨﻬﻢ ﻋﺴﻜﺮﻫﻢ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﻗﻮﻡ ﻛﻔﺎﺭ ﻣﻦ ﺍﻟﻨﺼﺎﺭﻯ‬
‫ﻭﺍﳌﺸﺮﻛﲔ ﻭﻋﻠﻰ ﻗﻮﻡ ﻣﻨﺘﺴﺒﲔ ﺇﱃ ﺍﻹﺳﻼﻡ ﻭﻫﻢ ﲨﻬﻮﺭ ﺍﻟﻌﺴﻜﺮ ﻳﻨﻄﻘﻮﻥ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ ﺇﺫﺍ ﻃﻠﺒﺖ ﻣﻨـﻬﻢ‬
‫ﻭﻳﻌﻈﻤﻮﻥ ﺍﻟﺮﺳﻮﻝ ﻭﻟﻴﺲ ﻓﻴﻬﻢ ﻣﻦ ﻳﺼﻠﻲ ﺇﻻ ﻗﻠﻴﻞ ﺟﺪﹰﺍ ‪ ،‬ﻭﺻﻮﻡ ﺭﻣﻀﺎﻥ ﺃﻛﺜﺮ ﻓﻴﻪ ﻣﻦ ﺍﻟﺼﻼﺓ ‪ ،‬ﻭﺍﳌﺴﻠﻢ‬
‫ﻋﻨﺪﻫﻢ ﺃﻋﻈﻢ ﻣﻦ ﻏﲑﻩ ‪ ،‬ﻭﻟﻠﺼﺎﳊﲔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻋﻨﺪﻫﻢ ﻗﺪﺭﻫﻢ‬
‫ﺇﱃ ﺃﻥ ﻗﺎﻝ ‪:‬‬
‫ﻭﻗﺘﺎﻝ ﻫﺬﺍ ﺍﻟﻀﺮﺏ ﻭﺍﺟﺐ ﺑﺈﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ ﻭﻻ ﻳﺸﻚ ﰲ ﺫﻟﻚ ﻣﻦ ﻋﺮﻑ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻭﻋﺮﻑ ﺣﻘﻴﻘـﺔ‬
‫ﺃﻣﺮﻫﻢ ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺴﻠﻢ ﺍﻟﺬﻱ ﻫﻢ ﻋﻠﻴﻪ ﻭﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻻ ﳚﺘﻤﻌﺎﻥ ﺃﺑﺪﺍ‬
‫ﻭﻗﺎﻝ ‪:‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﻗﺪ ﲰﻮﺍ ﻣﺎﻧﻌﻲ ﺍﻟﺰﻛﺎﺓ ﻣﺮﺗﺪﻳﻦ ﻣﻊ ﻛﻮ‪‬ﻢ ﻳﺼﻮﻣﻮﻥ ﻭﻳﺼﻠﻮﻥ ﻭﱂ ﻳﻜﻮﻧﻮﺍ ﻳﻘﺎﺗﻠﻮﻥ ﲨﺎﻋﺔ‬
‫ﻼ ﻟﻠﻤﺴﻠﻤﲔ ‪ .‬ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ ﺭﲪﻪ ﺍﷲ‬‫ﺍﳌﺴﻠﻤﲔ ؛ ﻓﻜﻴﻒ ﲟﻦ ﺻﺎﺭ ﻣﻊ ﺃﻋﺪﺍﺀ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻗﺎﺗ ﹰ‬
‫ﺴـُﺬﺝ ﻣﻦ ﺍﺑﻨـﺎﺀ‬
‫ﻭﳓﻦ ﻋﻠﻰ ﻳﻘﲔ ﺃﻧﻨﺎ ﺑﻘﺘﺎﻟﻨﺎ ﳉﻴﻮﺵ ﺍﻟﺮﺩﺓ ﺳﻨﻮﺍﺟﻪ ﺑﺎﺳﺘﻨﻜﺎﺭ ﻭﺍﻣﺘﻌﺎﺽ ﺷﺪﻳﺪﻳﻦ ﻣﻦ ﺍﻟ ‪‬‬
‫ﻫﺬﻩ ﺍﻷﻣﺔ ؛ ﺇﺫ ﰲ ﻗﻴﺎﺳﻬﻢ ﺍﻟﻘﺎﺻﺮ ﻛﻴﻒ ﻳﻘﺎﺗﻞ ﺍ‪‬ﺎﻫﺪ ﺃﺧﺎﻩ ﻭﺍﺑﻦ ﻋﻤﻪ ﻭﺍﺑﻦ ﻋﺸﲑﺗﻪ ‪ ،‬ﻭﻣﺎ ﺩﺭﻯ ﻫﺆﻻﺀ‬
‫ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﳕﺎ ﺑﺪﺃ ﺃﻭ ﹰﻻ ﺑﻘﺘﺎﻝ ﻣﻦ ﻛﺎﻥ ﺣﺠﺮ ﻋﺜﺮﺓ ﰲ ﻃﺮﻳﻖ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻣﻦ ﻗﻮﻣﻪ ﻗﺒﻞ‬
‫ﺃﻥ ﳚﺎﻟﺪ ﺑﲏ ﺍﻷﺻﻔﺮ ‪ ،‬ﻭﻋﻠﻰ ﺳﻨﺘﻪ ﺟﺮﻯ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‬
‫ﻓﻬﺬﺍ ﺃﺑﺎ ﻋﺒﻴﺪﺓ ﺑﻦ ﺍﳉﺮﺍﺡ ﻗﺘﻞ ﺍﺑﺎﻩ ﻳﻮﻡ ﺃﺣﺪ ‪ ،‬ﻭﻣﺼﻌﺐ ﺑﻦ ﻋﻤﲑ ﻗﺘﻞ ﺍﺧﺎﻩ ﻋﺒﻴﺪ ﺑﻦ ﻋﻤﲑ ﻳﻮﻡ ﺃﺣـﺪ ‪،‬‬
‫ﻭﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻗﺘﻞ ﺧﺎﻟﻪ ﺍﻟﻌﺎﺹ ﺑﻦ ﻫﺸﺎﻡ ﻳﻮﻡ ﺑﺪﺭ ‪ ،‬ﻭﻋﻠﻲ ﻭﲪﺰﺓ ﻭﻋﺒﻴﺪﺓ ﺑﻦ ﺍﳊﺎﺭﺙ ﻗﺘﻠﻮﺍ ﻳﻮﻡ ﺑﺪﺭ‬
‫ﻋﺘﺒﺔ ﻭﺷﻴﺒﺔ ﺍﺑﲏ ﺭﺑﻴﻌﺔ ﻭﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﺘﺒﺔ ﻭﻓﻴﻬﻢ ﻧﺰﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬

‫‪٢٩٥‬‬
‫‪٢٩٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫} ﻻ ﲡﺪ ﻗﻮﻣﹰﺎ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻳﻮﺁﺩ‪‬ﻭﻥ ﻣﻦ ﺣﺂ ‪‬ﺩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﺁﺑﺎﺋﻬﻢ ﺃﻭ ﺃﺑﻨـﺎﺋﻬﻢ ﺃﻭ‬
‫ﺇﺧﻮﺍ‪‬ﻢ ﺃﻭ ﻋﺸﲑ‪‬ﻢ {ﻓﻬﺬﺍ ﺩﺭ‪‬ﻢ ﻭﻫﺬﻩ ﺳﻨﺘﻬﻢ ﳌﻦ ﺃﺭﺍﺩ ﺍﻗﺘﻔﺎﺋﻬﺎ ﻭﺧﺮﺝ ﺑﻌﻀﻬﻢ ﺑﺘﻘﺴﻴﻢ ﱂ ﻳﺴﺒﻖ ﺇﻟﻴـﻪ‬
‫ﻟﻠﺠﻬﺎﺩ ﰲ ﺍﻟﻌﺮﺍﻕ ﻓﻴﻘﻮﻝ ‪:‬‬
‫ﺇﻥ ﺍﳌﻘﺎﻭﻣﺔ – ﻭﻫﺬﺍ ﻣﻊ ﲢﻔﻈﻨﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ – ﺗﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ ‪ :‬ﻣﻘﺎﻭﻣﺔ ﺷﺮﻳﻔﺔ ﻫﻲ ﺍﻟﱵ ﺗﻘـﺎﻭﻡ‬
‫ﺍﻟﻜﺎﻓﺮ ﺍﶈﺘﻞ ﻭﻣﻘﺎﻭﻣﺔ ﻏﲑ ﺷﺮﻳﻔﺔ ﺍﻟﱵ ﺗﻘﺎﺗﻞ ﺍﻟﻌﺮﺍﻗﻴﲔ ﺃﻳﹰﺎ ﻛﺎﻧﻮﺍ ﻓﻨﻘﻮﻝ ﳍﺆﻻﺀ ‪:‬‬
‫ﺇﻥ ﺍﻟﺬﻱ ﻧﻌﺮﻓﻪ ﻣﻦ ﺩﻳﻨﻨﺎ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪:‬‬
‫ﻣﻦ ﻗﺎﺗﻞ ﻟﺘﻜﻮﻥ ﻛﻠﻤﺔ ﺍﷲ ﻫﻲ ﺍﻟﻌﻠﻴﺎ ﻓﻬﻮ ﰲ ﺳﺒﻴﻞ ﺍﷲ‬
‫ﺇﻥ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻫﻲ ﺍﻟﱵ ﺗﻘﺎﺗﻞ ﻋﻠﻰ ﺃﻣﺮ ﺍﷲ ﺣﱴ ﻻ ﺗﻜﻮﻥ ﻓﺘﻨﺔ ﻭﻳﻜﻮﻥ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﷲ‬
‫ﺼﺐ ﺑﻌـﺪﻩ ﺣﻜﻮﻣـﺔ‬
‫ﻻ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﱵ ﺗﺸﺘﺮﻁ ﻟﻮﻗﻒ ﻗﺘﺎﳍﺎ ﺟﺪﻭﻟﺔ ﺍﻧﺴﺤﺎﺏ ﺍﻟﻌﺪﻭ ﺍﳋﺎﺭﺟﻲ ﺣﱴ ﺇﺫﺍ ﻧ ‪‬‬
‫ﻋﻤﻴﻠﺔ ﲢﻜﻢ ﺑﻐﲑ ﺷﺮﻉ ﺍﷲ ﻭﺗﻮﺍﱄ ﺃﻋﺪﺍﺋﻪ ﻭﺗﻌﺎﺩﻱ ﺃﻭﻟﻴﺎﺋﻪ ﺍﻧﻄﻮﻳﻨﺎ ﲢﺖ ﻟﻮﺍﺋﻬﺎ ﻭﻛﺄﻥ ﺷﻴﺌﹰﺎ ﱂ ﻳﻜﻦ ‪.‬‬
‫ﺇﻥ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻫﻲ ﺍﻟﱵ ﺗﻀﺤﻲ ﺑﺪﻣﺎﺀ ﺃﺑﻨﺎﺋﻬﺎ ﻭﺗﺒﺬﻝ ﺍﻟﻐﺎﱄ ﻭﺍﻟﻨﻔﻴﺲ ﻭﺗﺘﻌﺮﺽ ﻟﺸﱴ ﺻﻨﻮﻑ ﺍﻻﺑﺘﻼﺀ‬
‫ﻭﺣﺎﺩﻳﻬﺎ ﰲ ﺫﻟﻚ ‪:‬‬
‫ﺍﻟﻠﻬﻢ ﺧ‪‬ـﺬ ﻣﻦ ﺩﻣﺎﺋﻨﺎ ﺍﻟﻴﻮﻡ ﺣﱴ ﺗﺮﺿﻰ‬
‫ﺍﻟﻠﻬﻢ ﻣﻦ ﺣﻮﺍﺻﻞ ﺍﻟﻄﲑ ﻭﺑﻄﻮﻥ ﺍﻟﺴﺒﺎﻉ‬
‫ﻻ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﱵ ﺗﺆﺛﺮ ﺍﻟﺴﻼﻣﺔ ﻭﺗﻘﺎﺗﻞ ﻋﻠﻰ ﻣﺒﺪﺃ ﲢﻘﻴﻖ ﻣﺼﺎﱀ ﺫﺍﺗﻴﺔ ‪ ،‬ﻭﺗﺘﺨﺬ ﻣﻦ ﻋﻤﻠﻴﺎ‪‬ﺎ ﺃﻭﺭﺍﻕ ﺿـﻐﻂ‬
‫ﻋﻠﻰ ﺍﻟﻌﺪﻭ ﺍﶈﺘﻞ ﻟﺘﺤﺴﲔ ﺃﻭﺿﺎﻋﻬﺎ ‪ ،‬ﻭﺇﺗﺎﺣﺔ ﺍﻟﻔﺮﺻﺔ ﻫﺎ ﺑﺸﻜﻞ ﺃﻛﱪ ﰲ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ‬
‫ﺇﻥ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻫﻲ ﺍﻟﱵ ‪‬ﺧﻠﹸـﺺ ﺗﻮﺣﻴﺪﻫﺎ ﷲ ﻓﻮﺍﻟﺖ ﻣﻦ ﻭﺍﻻﻩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻟﻮ ﻛﺎﻥ ﻣـﻦ ﺃﺑﻌـﺪ‬
‫ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻋﺎﺩﺕ ﻣﻦ ﻋﺎﺩﺍﻩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻟﻮ ﻛﺎﻥ ﻣﻦ ﺃﻗﺮﺏ ﺍﻟﻨﺎﺱ‬
‫ﺐ ﻳﺆﻟﻒ ﺑﻴﻨﻨﺎ *** ﺩﻳ ‪‬ﻦ ﺃﻗﻤﻨﺎﻩ ﻣﻘﺎﻡ ﺍﻟﻮﺍﻟﺪ‬
‫ﺇﻥ ﻳﻔﺘﺮﻕ ﻧﺴ ‪‬‬
‫ﻗﺎﻝ ﺭﺟﻞ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﳋﺎﻟﺪ ﺑﻦ ﺳﻌﻴﺪ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ – ﻭﻗﺪ ﻛﺎﻥ ‪‬ﻴﺄ ﻟﻠﺨﺮﻭﺝ ﻣﻊ ﺍﰊ ﻋﺒﻴﺪﺓ ‪ :‬ﻟـﻮ‬
‫ﻛﻨﺖ ﺧﺮﺟﺖ ﻣﻊ ﺍﺑﻦ ﻋﻤﻚ ﻳﺰﻳﺪ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ﻛﺎﻥ ﺃﻣﺜﻞ ﻣﻦ ﺧﺮﻭﺟﻚ ﻣﻊ ﻏﲑﻩ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﺍﺑﻦ ﻋﻤـﻲ‬
‫ﱄ ﻣﻦ ﺍﺑﻦ ﻋﻤﻲ ﰲ ﺩﻳﻨﻪ ‪ ،‬ﻫﺬﺍ ﻛﺎﻥ ﺃﺧﻲ ﰲ ﺩﻳﲏ ﻋﻠﻰ ﻋﻬﺪ‬ ‫ﱄ ﻣﻦ ﻫﺬﺍ ﰲ ﻗﺮﺍﺑﺘﻪ ‪ ،‬ﻭﻫﺬﺍ ﺃﺣﺐ ﺇ ﹼ‬
‫ﺃﺣﺐ ﺇ ﹼ‬
‫ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻭﻟﻴﻲ ﻭﻧﺎﺻﺮﻱ ﻋﻠﻰ ﺍﺑﻦ ﻋﻤﻲ ﻗﺒﻞ ﺍﻟﻴﻮﻡ ‪ ،‬ﻓﺄﻧﺎ ﺑﻪ ﺃﺷﺪ ﺍﺳﺘﺌﻨﺎﺳﹰﺎ ﻭﺇﻟﻴـﻪ‬
‫ﺃﺷﺪ ﻃﻤﺄﻧﻴﻨﺔ ‪.‬‬
‫ﻕ ﺃﻭ ﺃﺭﺽ‪،‬‬
‫ﺇﻥ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻫﻲ ﺍﻟﱵ ﲡﻌﻞ ﻣﻦ ﺟﻬﺎﺩﻫﺎ ﺟﻬﺎﺩﹰﺍ ﻋﺎﳌﻴﹰﺎ ﻏﲑ ﻣـﺮﺗﺒﻂ ﺑﻠـﻮ ِﻥ ﺃﻭ ﻋـﺮ ٍ‬
‫ﻓﺎﳌﺆﻣﻨﻮﻥ ﺃﻣ ﹲﺔ ﻭﺍﺣﺪﺓ ﺗﺘﻜﺎﻓﺄ ﺩﻣﺎﺅﻫﻢ ﻭﻫﻢ ﻳ ‪‬ﺪ ﻋﻠﻰ ﻣﻦ ﺳﻮﺍﻫﻢ‬
‫} ﻭﺍﳌﺆﻣﻨﻮﻥ ﻭﺍﳌﺆﻣﻨﺎﺕ ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺑﻌﺾ {‬
‫} ﻭﺇﻥ ﺍﺳﺘﻨﺼﺮﻭﻛﻢ ﰲ ﺍﻟﺪﻳﻦ ﻓﻌﻠﻴﻜﻢ ﺍﻟﻨﺼﺮ ﺇﻻ ﻋﻠﻰ ﻗﻮﻡ ﺑﻴﻨﻜﻢ ﻭﺑﻴﻨﻬﻢ ﻣﻴﺜﺎﻕ ﻭﺍﷲ ﲟﺎ ﺗﻌﻤﻠﻮﻥ ﺑﺼﲑ {‬
‫ﻻ ﺍﳌﻘﺎﻭﻣﺔ ﺍﳌﺰﻋﻮﻣﺔ ﺍﻟﱵ ﲡﻌﻞ ﻣﻦ ﺣﺪﻭﺩ ﺳﺎﻳﻜﺲ ﻭﺑﻴﻜﻮ ﻣﻨﻄﻠﻘﹰﺎ ﻷﻫﺪﺍﻓﻬﺎ ﻭﺟﻬﺎﺩﻫﺎ‬

‫‪٢٩٦‬‬
‫‪٢٩٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻛﺎﻥ ﺃﺑﻮ ﺍﻟﺪﺭﺩﺍﺀ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺑﺪﻣﺸﻖ ‪ ،‬ﻭﺳﻠﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺑﺎﻟﻌﺮﺍﻕ ‪ ،‬ﻓﻜﺘﺐ ﺃﺑـﻮ ﺍﻟـﺪﺭﺩﺍﺀ ﺇﱃ‬
‫ﺱ‬
‫ﺳﻠﻤﺎﻥ ﺃﻥ ﻫﻠﹸـﻢ ﺇﱃ ﺍﻷﺭﺽ ﺍﳌﻘﺪﺳﺔ ‪ ،‬ﻓﻜﺘﺐ ﺇﻟﻴﻪ ﺳﻠﻤﺎﻥ ‪ :‬ﺇﻥ ﺍﻷﺭﺽ ﻻ ﺗﻘﺪﺱ ﺃﺣﺪﹰﺍ ‪ ،‬ﻭﺇﳕﺎ ﻳ‪‬ـﻘﺪ ‪‬‬
‫ﺍﳌﺮ َﺀ ﻋﻤﻠﻪ ‪.‬‬
‫ﺇﻥ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻫﻲ ﺍﻟﱵ ﺇﻥ ﺃﺻﺎ‪‬ﺎ ﻗﺮﻭﺡ ﻭﺟﺮﺍﺣﺎﺕ ﻭﻧﻘﺺ ﰲ ﺍﻟﻜﻮﺍﺩﺭ ﻭﺍﳌﻌﺪﺍﺕ ‪‬ﻀﺖ ﻭﲢﺎﻣﻠﺖ‬
‫ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﻭﺗﻮﻛﻠﺖ ﻋﻠﻰ ﺭ‪‬ﺎ ﻭﱂ ﺗﻔﺰﻉ ﺇﻻ ﺇﻟﻴﻪ ﻛﻤﺎ ﻓﻌﻞ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﺻـﺤﺎﺑﻪ ﻳـﻮﻡ‬
‫ﲪﺮﺍﺀ ﺍﻷﺳﺪ‬
‫ﻻ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﱵ ﺇﺫﺍ ﻣﺎ ﺃﺻﺎ‪‬ﺎ ﻓﺎﺟﻌﺔ ﺃﻭ ﺍﺑﺘﻼﺀ ﺍﺳﺘﻮﺣﺸﺖ ﺍﻟﻄﺮﻳﻖ ﻭﻓﺰﻋﺖ ﺇﱃ ﻣﻦ ﳝﺪ ﳍﺎ ﻳﺪ ﺍﻟﻌـﻮﻥ ﰲ‬
‫ﻃﺮﻳﻘﻬﺎ ﺣﱴ ﻭﻟﻮ ﻛﺎﻥ ﳑﻦ ﻳ‪‬ـﺤﺎ ‪‬ﺩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‬
‫ﺇﻥ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻫﻲ ﺻﺎﺣﺒﺔ ﺃﻫﺪﺍﻑ ﻧﺒﻴﻠﺔ ﺳﺎﻣﻴﺔ ﻭﻣﻘﺎﺻﺪ ﺷﺮﻋﻴﺔ ﻋﻈﻴﻤﺔ ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﻭﺳﺎﺋﻠﻬﺎ ﻛﻠﻬﺎ‬
‫ﺷﺮﻋﻴﺔ ﻋﻠﻰ ﻫﺪﻱ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ؛ ﻻ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﱵ ﻋﻨﺪﻫﺎ ﺍﻟﻐﺎﻳﺔ ﺗﱪﺭ ﺍﻟﻮﺳﻴﻠﺔ ‪ ،‬ﻓﻼ ﺣﺮﺝ ﻋﻨـﺪﻫﺎ ﰲ‬
‫ﺍﻟﺘﺤﺎﻟﻒ ﻭﺍﻟﺘﻌﺎﻭﻥ ﻣﻊ ﻣﻦ ﺣﺎ ‪‬ﺩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﰲ ﺳﺒﻴﻞ ﲢﻘﻴﻖ ) ﺑﻌﺾ ( ﺍﳌﺼﺎﱀ ﻭﺍﻷﻏﺮﺍﺽ‬
‫ﺇﻥ ﺍﻟﺬﻳﻦ ﻳ‪‬ـﻘﺎﻝ ﻋﻨﻬﻢ ﺑﺄ‪‬ﻢ ﻣﻦ ﻏﲑ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﺸﺮﻳﻔﺔ ﻫﻢ ﺍﻟﺬﻳﻦ ﳚﺎﻫﺪﻭﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻣﻨﺬ ﻣﺎ ﻳﺰﻳﺪ ﻋﻠﻰ‬
‫ﺍﻟﻌﺎﻣﲔ ‪ ،‬ﻭﻗﺪ ﺿﺤﻮﺍ ﺑﺄﻏﻠﻰ ﻣﺎ ﻋﻨﺪﻫﻢ ﻣﻦ ﺃﺟﻞ ﺭﻓﻌﺔ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ‪ ،‬ﻓﻘﺪ ﻗـﺪﻣﻮﺍ ﻋﻠﻤـﺎﺋﻬﻢ ﻭﻗـﺎﺩ‪‬ﻢ‬
‫ﻭﻛﻮﺍﺩﺭﻫﻢ‬
‫ﻓﻌﻠﻰ ﺃﻛﺘﺎﻑ ﻣﻦ ﻗﺎﻣﺖ ﻣﻌﺎﺭﻙ ﺍﻟﻘﺎﺋﻢ ؟؟‬
‫ﻭﺩﻣﺎﺀ ﻣﻦ ﺳﺎﻟﺖ ﰲ ﺍﻟﺮﻣﺎﺩﻱ ﻭﺍﻟﻔﻠﻮﺟﺔ ﻭﺣﺪﻳﺜﺔ ؟؟‬
‫ﻭﺃﻋﻨﺎﻕ ﻣﻦ ﺩ‪‬ﻗﺖ ﰲ ﺗﻠﻌﻔﺮ ﻭﺍﳌﻮﺻﻞ ؟؟‬
‫ﻭﺃﺭﻭﺍﺡ ﻣﻦ ﺃﺯﻫﻘﺖ ﰲ ﺑﻐﺪﺍﺩ ﻭﺩﻳﺎﱃ ﻭﺳﺎﻣﺮﺍﺀ ؟؟‬
‫ﻓﻬﻞ ﻗﺎﻡ ﺑﻜﻞ ﻫﺬﺍ ﺇﻻ ﺃﺑﻨﺎﺀ ﺗﻨﻈﻴﻢ ﺍﻟﻘﺎﻋﺪﺓ ﻣﻦ ﻣﻬﺎﺟﺮﻳﻦ ﻭﺃﻧﺼﺎﺭ ﻭﻏﲑﻫﻢ ﻣـﻦ ﺍ‪‬ﺎﻫـﺪﻳﻦ ﺍﻟـﺼﺎﺩﻗﲔ‬
‫ﻕ ﻳﻨﺒﺾ‬
‫ﲔ ﺗﻄﺮﻑ ﻭﻋﺮ ‪‬‬
‫ﺃﺻﺤﺎﺏ ﺍﳌﻨﻬﺞ ﺍﻟﺼﺎﰲ ﺍﻟﺬﻳﻦ ﺁﻟﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺃﻻ ﻳﺘﺮﻛﻮﺍ ﺍﻟﺴﻼﺡ ﻭﻓﻴﻬﻢ ﻋ ‪‬‬
‫ﻭﳑﺎ ﻳﺰﻳﺪ ﺍﻟﻘﻠﺐ ﺣﺴﺮ ﹰﺓ ﻭﺃﳌﹰﺎ ﻣﺎ ﺁﻝ ﺇﻟﻴﻪ ﺣﺎﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﳑﻦ ﳓﺴﺒﻬﻌﻢ ﻣﻦ ﺍﻟﺼﺎﺩﻗﲔ ﺍﶈﺒﲔ ﻟﻠﺠﻬﺎﺩ‬
‫ﻭﺃﻫﻠﻪ ﻓﻘﺪ ﺑﻌﺚ ﺇﱄ ﺑﻌﻀﻬﻢ ﻳﺸﲑﻭﻥ ﻋﻠﻲ ﺑﻌﺪﻡ ﺍﻻﺳﺘﻤﺎﺗﺔ ﺑﺎﻟﻘﺘﺎﻝ ﰲ ﺍﻟﻌﺮﺍﻕ ﻭﻋﺪﻡ ﺣﺸﺪ ﻃﺎﻗﺎﺕ ﺍﻷﻣـﺔ‬
‫ﰲ ﻫﺬﻩ ﺍﳌﻌﺮﻛﺔ‬
‫ﻭﻳﻌﻠﻢ ﺍﷲ ﻛﻢ ﺃﺻﺎﺑﲏ ﻣﻦ ﺍﳍﻢ ﻭﺍﳊﺰﻥ ﻣﻦ ﻣﻘﺎﻟﺘﻬﻢ ‪،‬ﺃﻫﺬﺍ ﻣﺎ ﻭﺻﻠﺖ ﻟﻪ ﺃﻣﺘﻨﺎ ‪ ،‬ﺃﻫﺬﺍ ﻣﺎ ﺟﺎﺩﺕ ﺑﻪ ﻗﺮﳛـﺔ‬
‫ﻋﻠﻤﺎﺋﻨﺎ ‪ ،‬ﺇﱃ ﻣﱴ ﻳﺒﻘﻰ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻌﺮﺿﻮﻥ ﻋﻦ ﺳﺎﺣﺎﺕ ﺍﳉﻬﺎﺩ ﻳ‪‬ـﺼﺪﺭﻭﻥ ﺃﺣﻜـﺎﻣﻬﻢ ﻭﻳﻮﺟﻬـﻮﻥ‬
‫ﻧﺼﺎﺋﺤﻬﻢ ﺑﻌﻴﺪﻳﻦ ﻋﻦ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﺗﻌﻴﺸﻪ ﺍﻷﻣﺔ ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺑﺪ ﻟﺼﻮﺍﺏ ﺍﳊﻜﻢ ﻣﻦ ﻋﻠﻢ ﺑﺎﻟـﺸﺮﻉ ﻭﺧـﱪﺓ‬
‫ﺑﺎﻟﻮﺍﻗﻊ‬
‫ﻳﻘﻮﻝ ﺳﻴﺪ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﺇﻥ ﻓﻘﻪ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻻ ﻳﻨﺒﺜﻖ ﺇﻻ ﰲ ﺃﺭﺽ ﺍﳊﺮﻛﺔ ‪ ،‬ﻭﻻ ﻳﺆﺧﺬ ﻋﻦ ﻓﻘﻴﻪ ﻗﺎﻋـﺪ‬
‫ﺣﻴﺚ ﲡﺐ ﺍﳊﺮﻛﺔ ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻳﻌﻜﻔﻮﻥ ﻋﻠﻰ ﺍﻟﻜﺘﺐ ﻭﺍﻷﻭﺭﺍﻕ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﻟﻜﻲ ﻳﺴﺘﻨﺒﻄﻮﺍ ﻣﻨﻬﺎ ﺃﺣﻜﺎﻣﹰﺎ‬

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‫‪٢٩٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﻘﻬﻴﺔ ﳚﺪﺩﻭﻥ ‪‬ﺎ ﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ ﺃﻭ ﻳﻄﻮﺭﻭﻧﻪ ﻭﻫﻢ ﺑﻌﻴﺪﻭﻥ ﻋﻦ ﺍﳊﺮﻛﺔ ﺍﻟﱵ ﺗﺴﺘﻬﺪﻑ ﲢﺮﻳﺮ ﺍﻟﻨﺎﺱ ﻣﻦ‬
‫ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻠﻌﺒﺎﺩ ﻭﺭﺩﻫﻢ ﺇﱃ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ﻭﺣﺪﻩ ﺑﺘﺤﻜﻴﻢ ﺷﺮﻳﻌﺔ ﺍﷲ ﻭﺣﺪﻫﺎ ﻭﻃﺮﺩ ﺷﺮﺍﺋﻊ ﺍﻟﻄﻮﺍﻏﻴﺖ ﻫﺆﻻﺀ‬
‫ﻻ ﻳﻔﻘﻬﻮﻥ ﻃﺒﻴﻌﺔ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﻣﻦ ﰒ ﻻ ﳛﺴﻨﻮﻥ ﺻﻴﺎﻏﺔ ﻓﻘﻪ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ‪ .‬ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ ﺭﲪﻪ ﺍﷲ‬
‫ﻓﻠﻮ ﺃﻥ ﺟﻬﺎﺩﻧﺎ ﺟﻬﺎﺩ ﻃﻠﺐ ﻭﺍﺳﺘﻌﺼﺖ ﻋﻠﻴﻨﺎ ﺑﻌﺾ ﺣﺼﻮﻥ ﺑﲏ ﺍﻷﺻﻔﺮ ﳑﺎ ﻳﻠﺤﻖ ﺍﻟﻀﺮﺭﲜﻴﺶ ﺍ‪‬ﺎﻫﺪﻳﻦ‬
‫ﻟﻘﻠﻨﺎ ﺇﻥ ﰲ ﺍﻷﻣﺮ ﻟﺴﻌﺔ ‪ ،‬ﻭﻟﻜﻨﻨﺎ ﻧﻘﺎﺗﻞ ﻟﻨﺪﻓﻊ ﻋﻦ ﺃﻣﺘﻨﺎ ﻭﻋﻦ ﺩﻳﻨﻨﺎ ﺃﺧﻄﺮ ﻋﺪﻭ ﺻﺎﻝ ﻋﻠﻰ ﺩﻳﺎﺭ ﺍﳌـﺴﻠﻤﲔ‬
‫ﰲ ﻫﺬﻩ ﺍﻟﻌﺼﻮﺭ ﻭﺍﻧﺘﻬﻜﻮﺍ ﺍﳊﺮﻣﺎﺕ ﻭﺍﺳﺘﺒﺎﺣﻮ ﺍﻟﺪﻳﺎﺭ ﻭ‪‬ﺒﻮﺍ ﺛﺮﻭﺍﺕ ﻭﺍﳋﲑﺍﺕ ‪ ،‬ﻭﺍﻣـﺘﻸﺕ ﺳـﺠﻮ‪‬ﻢ‬
‫ﺑﺎﳌﺴﻠﻤﲔ ﻭﺍﳌﺴﻠﻤﺎﺕ ‪ ،‬ﺑﻞ ﻭﺍﻣﺘﻸﺕ ﺃﺣﺸﺎﺀ ﺍﳌﺴﻠﻤﺎﺕ ﺑﻨﻄﻔﻬﻢ ﺍﻟﻘﺬﺭﺓ‬
‫ﺇﻥ ﺍﻷﻣﺔ ﻃﺎﳌﺎ ﺑﻘﻴﺖ ﲡﻮﺩ ﺑﻔﻠﺬﺍﺕ ﺃﻛﺒﺎﺩﻫﺎ ﻭﺗﺮﻳﻖ ﻣﻦ ﺩﻣﺎﺀ ﺃﺑﻨﺎﺋﻬﺎ ﺫﻭﺩﹰﺍ ﻋﻦ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻓﺈﻥ ﺍﻷﻣﺔ ﲞﲑ ‪،‬‬
‫ﻭﺇﺫﺍ ﺿﻨﺖ ﺍﻷﻣﺔ ﻋﻦ ﺍﻟﺘﻀﺤﻴﺔ ﺑﺪﻣﺎﺀ ﺃﺑﻨﺎﺋﻬﺎ ﰲ ﺳﺒﻴﻞ ﺇﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ ﺗﻜﺎﻟﺒﺖ ﻋﻠﻴﻬﺎ ﺍﻷﻣـﻢ ﻭﺳـﻴﻤﺖ‬
‫ﺍﻟﺬﻝ ﻭﺍﳍﻮﺍﻥ ‪ ،‬ﻭﺗﺴﻠﻂ ﻋﻠﻴﻬﺎ ﺃﺭﺍﺫﻝ ﺍﻟﻨﺎﺱ ؛ ﻓﺒﻘﺪ ﻣﺎ ﻳﺘﻘﺪﻡ ﺍ‪‬ﺎﻫﺪﻭﻥ ﺑﻘﺘﺎﳍﻢ ﻣـﻊ ﻋـﺪﻭﻫﻢ ﻭﳛﻘﻘـﻮﺍ‬
‫ﺍﻧﺘﺼﺎﺭﺍﺕ ﻣﻠﻤﻮﺳﺔ ﺑﻘﺪﺭ ﻣﺎ ﻳﺮﻓﻊ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻀﻴﻢ ﻋﻦ ﺍﻷﻣﺔ ‪ ،‬ﻭﺍﻟﻌﻜـﺲ ﺑﺎﻟﻌـﻜـﺲ‬
‫ﻓﻤﱴ ﻧﺴﺘﻤﻴﺖ ﰲ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺃﻋﺮﺍﺽ ﺍﳌﺴﻠﻤﲔ ﻭﺍﳌﺴﻠﻤﺎﺕ ﺃﻋﻨﺪﻣﺎ ﻳﺪﺧﻞ ‪‬ﻋﺒ‪‬ــﺎﺩ ﺍﻟـﺼﻠﻴﺐ ﺇﱃ ﺃﺭﺽ‬
‫ﺍﻟﺸﺎﻡ !!‬
‫ﺃﻡ ﺇﱃ ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ ﻭﻳﻨﺘﻬﻜﻮﺍ ﺃﻋﺮﺍﺿﻨﺎ ﻓﻌﻨﺪﻫﺎ ﺗﻜﻮﻥ ﺍﻻﺳﺘﻤﺎﺗﺔ ﰲ ﺍﻟﻘﺘﺎﻝ !!‬
‫ﻓﻤﺎ ﺑﺎﻝ ﺃﺧﻮﺍﺗﻨﺎ ﻧﺴﺎﺀ ﺍﻟﻌﺮﺍﻕ ﻣﻦ ﺫﻭﺍﺕ ﺍﳋﺪﻭﺭ ﺍﻟﻌﻔﻴﻔﺎﺕ ﺍﻟﻄﺎﻫﺮﺍﺕ ﺍﻟﻠـﻮﺍﰐ ﳚـﺄﺭﻥ ﺇﱃ ﺍﷲ ﰲ ﻗﻌـﺮ‬
‫ﺯﻻﺯﳍﻦ ﻣﻦ ﻇﻠﻢ ﺃﻋﺪﺍﺀ ﺍﷲ‬
‫ﱄ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻣـﺎ‬
‫ﻭﺍﷲ ﻳﻌﻠﻢ ﺃﻥ ﻇﻔﺮ ﺍﻣﺮﺃﺓ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﺍﻟﻌﺮﺍﻕ ﻋﺎﻣﺔ ﻭﺃﻫﻞ ﺍﻟﻔﻠﻮﺟﺔ ﺧﺎﺻﺔ ﺃﺣﺐ ﺇ ﹼ‬
‫ﻓﻴﻬﺎ‬
‫ﻭﻭﺍﷲ ﻟﻮ ﺃﻥ ﺗﻨﻈﻴﻢ ﺍﻟﻘﺎﻋﺪﺓ ﰲ ﺑﻼﺩ ﺍﻟﺮﺍﻓﺪﻳﻦ ﻳﻔﲎ ﻋﻦ ﺑﻜﺮﺓ ﺃﺑﻴﻪ ﻋﻠﻰ ﺃﻥ ﲢﺮﺭ ﺍﻟﻨـﺴﺎﺀ ﻣـﻦ ﺳـﺠﻮﻥ‬
‫ﺍﻟﺼﻠﻴﺒﻴﲔ ﻭﺍﻟﺮﻭﺍﻓﺾ ﺍﳊﺎﻗﺪﻳﻦ ﳌﺎ ﺗﺮﺩﺩﻧﺎ ﰲ ﺫﻟﻚ ﳊﻈﺔ ﻭﺍﺣﺪﺓ‬
‫ﻛﻴﻒ ﻭﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ‪ " :‬ﻓﻜﻮﺍ ﺍﻟﻌﺎﱐ "‬
‫ﻓﻜﻴﻒ ﺑﺎﻟﻌﺎﻧﻴﺔ ﺍﻟﻀﻌﻴﻔﺔ ‪ ،‬ﺑﻞ ﻓﻜﻴﻒ ﺑﺎﻟﻌﺎﻧﻴﺔ ﺍﻟﱵ ﻳﻨﺘﻬﻚ ﻋﺮﺿﻬﺎ ﺻﺒﺎﺡ ﻣﺴﺎﺀ‬
‫ﻳﺎ ﺣﺴﺮﺓ ﻋﻠﻰ ﺃﻣﺘﻨﺎ ‪...‬‬
‫ﺇﻥ ﱂ ﻧﺴﺘﻤﺖ ﰲ ﻫﺬﻩ ﺍﳌﻮﺍﻃﻦ ﻓﻘﻮﻟﻮﺍ ﱄ ﺑﺮﺑﻜﻢ ﻣﱴ ﻭﺃﻳﻦ ﻧﺴﺘﻤﻴﺖ !!!‬
‫ﻗـــﻮﺍﻓﻞ ﲤﻀﻲ ﺑﻴــﻦ ﺃﻓــﻮﺍﺝ ﺭﺿﻊ *** ﻭﺃﺣـﺰﺍﻥ ﺛﻜﻠﻰ ﺃﻭ ﺗﺒﺎﺭﻳﺢ ﺃﻳــــﻢ‬
‫ﺝ‬
‫ﺝ ﺃﻃﻔﺎ ٍﻝ ﻭﺃﻓـــﻮﺍ ‪‬‬
‫ﻭﺑــﻴــﻦ ﺻﺒﺎﻳﺎ ﻳـــﺎ ﻟـِﺬﻝ ﺩﻣــﻮﻋــﻬـﺎ *** ﻭﺃﻓـــﻮﺍ ‪‬‬
‫ﻳ‪‬ــﺘـّﻢ‬
‫ﻼ ﻋﻠﻰ ﺷﻮﻙ ﻣـــﺪﻡ ﻭﻣـــﻮﺿــﻢ‬ ‫ﻗﻮﺍﻓﻞ ﲤﻀﻲ ﻭﻫﻲ ﺗﺴﺤﺐ ﺧﻄﻮﻫﺎ *** ﺫﻟﻴ ﹰ‬
‫ﺗﻜﺎﺩ ﻋﻴـﻮﻥ ﺍﻟﻄﻔﻞ ﺗـﺴﺄﻝ ﻣــﻦ ﺃﻧــﺎ *** ﺇﱃ ﺃﻳﻦ ﺃﻣﻀﻲ ﻳﺎ ﻓﻴﺎﰲ ﺗﻜﻠﻤﻲ‬

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‫‪٢٩٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺃﺗـَـﺤﻤﻠﲏ ﺩﻭ ‪‬ﺭ ﻟﻠﻨــﺼﺎﺭﻯ ﻭﺑـــﻴﻌﺔ *** ﻭﺳﺎﺣﺎﺕ ﺷﺮﻙ ﺃﻭ ﻣﻨﺎﺯﻝ ﺳـــﻮ‪‬ﻡ‬

‫ﻟﺘ‪‬ــﻨــﺰﻉ ﻣﲏ ﻓــﻄــﺮﹲﺓ ﻭﻃـﻬــــﺎﺭﹲﺓ *** ﻭﻳ‪‬ﻐﺮﺱ ﰊ ﺷﺮ ‪‬ﻙ ﻭﻓﺘﻨﺔ ﻣﺄﺛــــﻢ‬
‫ﻫﻞ ﻳ‪‬ﻌﻘﻞ ﺃﻥ ﺗﻜﻮﻥ ﺧﲑ ﺃﻣﺔ ﺃﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ ﺃﻗﻞ ﻏﲑﺓ ﻭﲪﻴﺔ ﻷﺳﺮﺍﻫﺎ ﻣﻦ ﺍﻟﻴﻬﻮﺩ !!‬
‫ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ‪ -‬ﺭﲪﻪ ﺍﷲ ‪ -‬ﻗﺎﻝ ﻋﻠﻤﺎﺅﻧﺎ ﻛﺎﻥ ﺍﷲ ﻗﺪ ﺃﺧﺬ ﻋﻠﻴﻬﻢ ‪ -‬ﺃﻱ ﺍﻟﻴﻬﻮﺩ – ﺃﺭﺑﻌﺔ ﻋﻬـﻮﺩ ‪:‬‬
‫ﺗﺮﻙ ﺍﻟﻘﺘﺎﻝ ‪ ،‬ﻭﺗﺮﻙ ﺍﻹﺧﺮﺍﺝ ‪ ،‬ﻭﺗﺮﻙ ﺍﳌﻈﺎﻫﺮﺓ ‪ ،‬ﻭﺗﺮﻙ ﺍﻓﺘﺪﺍﺀ ﺃﺳﺮﺍﻫﻢ ﻓﺄﻋﺮﺿﻮﺍ ﻋﻦ ﻛﻞ ﻣﺎ ﺃﻣﺮﻭﺍ ﺑﻪ ﺇﻻ‬
‫ﺍﻟﻔﺪﺍﺀ ‪ ،‬ﻓﻮﲞﻬﻢ ﺍﷲ ﻋﻠﻰ ﺫﻟﻚ ﺗﻮﺑﻴﺨﹰﺎ ﻳﺘﻠﻰ ﻓﻘﺎﻝ ‪:‬‬
‫} ﺃ ﻓﺘﺆﻣﻨﻮﻥ ﺑﺒﻌﺾ ﺍﻟﻜﺘﺎﺏ ﻭﺗﻜﻔﺮﻭﻥ ﺑﺒﻌﺾ { ﻗﻠﺖ ‪ -‬ﺃﻱ ﺍﻟﻘﺮﻃﱯ ‪ -‬ﻭﻟﻌﻤﺮ ﺍﷲ ﻟﻘﺪ ﺃﻋﺮﺿﻨﺎ ﳓﻦ ﻋﻦ‬
‫ﺍﳉﻤﻴﻊ ﺑﺎﻟﻔﱳ ﻓﺘﻈﺎﻫﺮ ﺑﻌﻀﻨﺎ ﻋﻠﻰ ﺑﻌﺾ ﻟﻴﺲ ﺑﺎﳌﺴﻠﻤﲔ ﺑﻞ ﺑﺎﻟﻜﺎﻓﺮﻳﻦ ﺣﱴ ﺗﺮﻛﻨﺎ ﺇﺧﻮﺍﻧﻨﺎ ﺃﺫﻻﺀ ﺻﺎﻏﺮﻳﻦ‬
‫ﳚﺮﻱ ﻋﻠﻴﻬﻢ ﺣﻜﻢ ﺍﳌﺸﺮﻛﲔ ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﺍﻟﻌﻈﻴﻢ ‪ .‬ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ ﺭﲪﻪ ﺍﷲ‬
‫ﻭﺑﻌﻀﻬﻢ ﻳﺮﻳﺪ ﻣﻨﺎ ﺃﻥ ﻧﻮﻗﻒ ﺟﻬﺎﺩﻧﺎ ﰲ ﺃﺭﺽ ﺍﻟﺮﺍﻓﺪﻳﻦ ﻭﻳﺰﻋﻢ ﺃﻥ ﺍﳉﻬﺎﺩ ﰲ ﺍﻟﻌﺮﺍﻕ ﺇﳕﺎ ﻫﻮ ﻗﺘﺎﻝ ﻧﻜﺎﻳﺔ ﻻ‬
‫ﻗﺘﺎﻝ ﲤﻜﲔ ﻭﺃﻧﻪ ﰒ ﻣﻦ ﺳﻴﻘﻄﻒ ﲦﺮﺓ ﻫﺬﺍ ﺍﳉﻬﺎﺩ ﺍﳌﺒﺎﺭﻙ ﻭﻳﻌﺘﻠﻲ ﺳﺪﺓ ﺍﳊﻜﻢ ﻋﻠﻰ ﺣﺴﺎﺏ ﺩﻣﺎﺀ ﺍ‪‬ﺎﻫﺪﻳﻦ‬
‫ﻓﻨﻘﻮﻝ ‪ :‬ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺪ ﻓﺮﺽ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺍﺗﺒﺎﻉ ﺃﻣﺮﻩ ﻭﺗﻄﺒﻴﻖ ﺷﺮﻋﻪ ﻭﱂ ﻳﺘﻌﺒﺪﻫﻢ ﲟـﺎ ﻏـﺎﺏ‬
‫ﻋﻨﻬﻢ ﻭﺧﻔﻲ ﺣﺎﻟﻪ ﻋﻠﻴﻬﻢ ‪ ،‬ﻭﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻗﺪ ﺃﻣﺮﻧﺎ ﺑﻘﺘﺎﻝ ﺍﻟﻜﻔﺎﺭ ﺣﱴ ﻻ ﺗﻜﻮﻥ ﻓﺘﻨﺔ ﻭﻳﻜﻮﻥ ﺍﻟـﺪﻳﻦ‬
‫ﻛﻠﻪ ﷲ ﻭﻫﺬﺍ ﰲ ﺟﻬﺎﺩ ﺍﻟﻄﻠﺐ ﻓﻤﺎ ﺑﺎﻟﻚ ﰲ ﻣﺜﻞ ﺣﺎﻟﻨﺎ ﻭﺍﻟﻌﺪﻭ ﻗﺪ ﺻﺎﻝ ﻋﻠﻴﻨﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ‪:‬‬
‫} ﻓﻘﺎﺗﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻻ ﺗﻜﻠﻒ ﺇﻻ ﻧﻔﺴﻚ ﻭﺣﺮﺽ ﺍﳌﺆﻣﻨﲔ ﻋﺴﻰ ﺍﷲ ﺃﻥ ﻳﻜﻒ ﺑﺄﺱ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻭﺍﷲ‬
‫ﻼ{‬ ‫ﺃﺷﺪ ﺑﺄﺳﹰﺎ ﻭﺃﺷﺪ ﺗﻨﻜﻴ ﹰ‬
‫ﻗﺎﻝ ﺍﳉﺼﺎﺹ ﰲ ﺃﺣﻜﺎﻣﻪ ‪ :‬ﻭﻣﻌﻠﻮﻡ ﰲ ﺍﻋﺘﻘﺎﺩ ﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ ﺃﻧﻪ ﺇﺫﺍ ﺧﺎﻑ ﺃﻫﻞ ﺍﻟﺜﻐﻮﺭ ﻣﻦ ﺍﻟﻌـﺪﻭ ﻭﱂ‬
‫ﺗﻜﻦ ﻓﻴﻬﻢ ﻣﻘﺎﻭﻣﺔ ﳍﻢ ﻓﺨﺎﻓﻮﺍ ﻋﻠﻰ ﺑﻼﺩﻫﻢ ﻭﺃﻧﻔﺴﻬﻢ ﻭﺫﺭﺍﺭﻳﻬﻢ ﺃﻥ ﺍﻟﻔﺮﺽ ﻋﻠﻰ ﻛﺎﻓﺔ ﺍﻷﻣـﺔ ﺃﻥ ﻳﻨﻔـﺮ‬
‫ﺇﻟﻴﻬﻢ ﻣﻦ ﻳﻜﻒ ﻋﺎﺩﻳﺘﻬﻢ ﻋﻦ ﺍﳌﺴﻠﻤﲔ ﻭﻫﺬﺍ ﻻ ﺧﻼﻑ ﻓﻴﻪ ﺑﲔ ﺍﻷﻣﺔ ﺇﺫ ﻟﻴﺲ ﻣﻦ ﻗﻮﻝ ﺃﺣﺪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‬
‫ﺇﺑﺎﺣﺔ ﺍﻟﻌﻘﻮﺩ ﻋﻨﻬﻢ ﺣﱴ ﻳﺴﺘﺒﻴﺤﻮﺍ ﺩﻣﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻭﺫﺭﺍﺭﻳﻬﻢ ‪ .‬ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ ﺭﲪﻪ ﺍﷲ‬
‫ﻭﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ :‬ﻭﺇﺫﺍ ﺩﺧﻞ ﺍﻟﻌﺪﻭ ﺑﻼﺩ ﺍﻹﺳﻼﻡ ﻓﻼ ﺭﻳﺐ ﺃﻧﻪ ﳚﺐ ﺩﻓﻌﻪ ﻋﻠـﻰ ﺍﻷﻗـﺮﺏ‬
‫ﻓﺎﻷﻗﺮﺏ ﺇﺫ ﺑﻼﺩ ﺍﻹﺳﻼﻡ ﻛﻠﻬﺎ ﲟﱰﻟﺔ ﺍﻟﺒﻠﺪﺓ ﺍﻟﻮﺍﺣﺪﺓ ﻭﺃﻧﻪ ﳚﺐ ﺍﻟﻨﻔﲑ ﺇﻟﻴﻪ ﺑـﻼ ﺇﺫﻥ ﻭﺍﻟـﺪ ﻭﻻ ﻏـﺮﱘ‬
‫ﻭﻧﺼﻮﺹ ﺍﲪﺪ ﺻﺮﳛﺔ ‪‬ﺬﺍ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ‪ :‬ﺍﻟﻌﺪﻭ ﺍﻟﺼﺎﺋﻞ ﺍﻟﺬﻱ ﻳﻔﺴﺪ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ ﻻ ﺷﻲﺀ ﺃﻭﺟﺐ ﺑﻌﺪ ﺍﻹﳝﺎﻥ ﻣﻦ ﺩﻓﻌـﻪ ‪ .‬ﺍﻧﺘـﻬﻰ‬
‫ﻛﻼﻣﻪ ﺭﲪﻪ ﺍﷲ‬
‫ﻓﻨﺤﻦ ﻣﺄﻣﻮﺭﻭﻥ ﺑﺪﻓﻊ ﻫﺬﺍ ﺍﻟﻌﺪﻭ ﺍﻟﺼﺎﺋﻞ ‪ ،‬ﺑﻞ ﻭﻧﻌﺘﻘﺪ ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﻣﻦ ﻛﻼﻡ ﺃﺋﻤﺘﻨﺎ ﺃﻥ ﺍﻷﻣﺔ ﺁﲦﺔ ﰲ‬
‫ﲣﻠﻔﻬﺎ ﻭﻗﻌﻮﺩﻫﺎ ﻋﻦ ﻧﺼﺮﺓ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻋﻠﻤﺎﺋﻬﺎ ﻭﺩﻋﺎ‪‬ﺎ ﻭﻋﻮﺍﻣﻬﺎ ‪ ،‬ﻓﻠﻮ ﺃﻥ ﻛﻞ ﻣﺴﻠﻢ ﺃﺧﺬ ﲟﻘﺘﻀﻰ ﻫـﺬﻩ‬
‫ﺍﻟﺸﺒﻬﺔ ﳌﺎ ﻗﺎﻣﺖ ﻟﻺﺳﻼﻡ ﻗﺎﺋﻤﺔ ‪ ،‬ﻭﻣﺎ ﺭﻓﻌﺖ ﻟﻠﻤﺴﻠﻤﲔ ﺭﺍﻳﺔ‬

‫‪٢٩٩‬‬
 ‫‪٣٠٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻫﻞ ﻳﻌﲏ ﺍﻷﺧﺬ ‪‬ﺬﻩ ﺍﳌﻘﺎﻟﺔ ﺳﻮﻯ ﺍﻟﺘﺜﺒﻴﻂ ﻋﻦ ﺍﻟﻘﺘﺎﻝ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺗﻌﻄﻴﻞ ﺍﳉﻬﺎﺩ ﻭﺇﻳﻘﺎﻓﻪ ﻭﺗﺴﻠﻴﻢ ﺍﻟﺒﻼﺩ‬
‫ﻭﺍﻟﻌﺒﺎﺩ ﻟﻠﺼﻠﻴﺒﻴﲔ ﻭﺍﻋﻮﺍ‪‬ﻢ ﻣﻦ ﺍﳌﺮﺗﺪﻳﻦ ﻟﻴﻔﻌﻠﻮﺍ ‪‬ﻢ ﻣﺎ ﻳﺸﺎﺀﻭﻥ‬
‫ﻭﻫﻞ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﰒ ﻣﻦ ﺳﻴﻘﻄﻒ ﺍﻟﺜﻤﺮﺓ ﻏﲑ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺇﻻ ﺭﺟﻢ ﻣﻦ ﺍﻟﻐﻴﺐ ﻭﺿﺮﺏ ﻣﻦ ﺍﻟﺘﺨﻤﲔ !!‬
‫ﻼ ﻋﻠﻰ ﺻﺤﺔ ﺍﻟﻔﻌﻞ ﻣﻦ ﻋﺪﻣﻪ !!‬
‫ﻭﻣﱴ ﻛﺎﻥ ﻗﻄﻒ ﺍﻟﺜﻤﺮﺓ ﺩﻟﻴ ﹰ‬
‫ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺧﺒﺎﺏ ﺑﻦ ﺍﻷﺭﺕ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻗﺎﻝ ﻫﺎﺟﺮﻧﺎ ﻣﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‬
‫ﻧﺮﻳﺪ ﻭﺟﻪ ﺍﷲ ﻓﻮﻗﻊ ﺃﺟﺮﻧﺎ ﻋﻠﻰ ﺍﷲ ﻓﻤﻨﺎ ﻣﻦ ﻣﻀﻰ ﱂ ﳛﺼﺪ ﻣﻦ ﺃﺟﺮﻩ ﺷﻴﺌﹰﺎ ﻣﻨﻬﻢ ﻣﺼﻌﺐ ﺑﻦ ﻋﻤﲑ ﻗﹸﺘـﻞ‬
‫ﻳﻮﻡ ﺃﺣﺪ ﻭﺗﺮﻙ ﳕﺮﺓ ﻓﻜﻨﺎ ﺇﺫﺍ ﻏﻄﻴﻨﺎ ﻫﺎ ﺭﺃﺳﻪ ﺑﺪﺕ ﺭﺟﻼﻩ ‪ ،‬ﻭﺇﺫﺍ ﻏﻄﻴﻨﺎ ﺭﺟﻠﻴﻪ ﺑﺪﻯ ﺭﺃﺳﻪ ﻓﺄﻣﺮﻧﺎ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﻧﻐﻄﻲ ﺭﺃﺳﻪ ﻭﳒﻌﻞ ﻋﻠﻰ ﺭﺟﻠﻴﻪ ﺷﻴﺌﺎ ﻣﻦ ﺇﺫﺧﺮ ‪ ،‬ﻭﻣﻨﺎ ﻣﻦ ﺃﻳﻨﻌﺖ ﻟﻪ ﲦﺮﺗـﻪ‬
‫ﻓﻬﻮ ﻳﻬﺬ‪‬ﺎ‬
‫ﺇﻥ ﺍﻟﺬﻱ ﻧﻌﺮﻓﻪ ﻣﻦ ﺩﻳﻦ ﺍﷲ ﺃﻧﻨﺎ ﺃﻣﺮﻧﺎ ﺑﺎﻣﺘﺜﺎﻝ ﺃﻣﺮﻩ ﻭﺍﻟﻨﻔﲑ ﺧﻔﺎﻓﹰﺎ ﻭﺛﻘﺎﻻ ﰲ ﺳﺒﻴﻠﻪ ﰒ ﺍﻟﻨﺘﺎﺋﺞ ﻣﺮﺩﻫﺎ ﺇﱃ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻟﻴﺲ ﺇﻟﻴﻨﺎ‬
‫ﻋﻠﻴﻚ ﺑﺬﺭ ﺍﳊﺐ ﻻ ﻗﻄﻒ ﺍﳉﲎ *** ﻭﺍﷲ ﻟﻠﺴﺎﻋﲔ ﺧﲑ ﻣﻌﲔ‬
‫ﻟﻘﺪ ﲤﺎﻷﺕ ﲢﺎﻟﻔﺎﺕ ﺍﻟﺸﺮ ﻭﻗﻮﻯ ﺍﻟﻜﻔﺮ ﻋﻞ ﺍﳌﺪﻳﻨﺔ ﺗﺮﻳﺪ ﺍﺳﺘﺌﺼﺎﻝ ﺷﺎﻓﺔ ﺍﳌﺴﻠﻤﲔ ﻳﻮﻡ ﺍﻷﺣﺰﺍﺏ ﻭﺃﺻﺎﺏ‬
‫ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﳋﻮﻑ ﻣﺎ ﺃﺻﺎ‪‬ﻢ ﺣﱴ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ‪ " :‬ﺃﻻ ﺭﺟﻞ ﻳﺄﺗﻴﻨﺎ ﲞﱪ ﺍﻟﻘـﻮﻡ‬
‫ﺟﻌﻠﻪ ﺍﷲ ﻣﻌﻲ ﻳﻮ ﻡ ﺍﻟﻘﻴﺎﻣﺔ " ﻳﻜﺮﺭﻫﺎ ﻣﺮﺍﺭﹰﺍ ﻭﻻ ﳚﻴﺒﻪ ﺃﺣﺪ ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻊ ﺫﻟـﻚ‬
‫ﻛﻠﻪ ﻳﺒﺸﺮ ﺃﺻﺤﺎﺑﻪ ﺑﻘﺼﻮﺭ ﺍﳊﲑﺓ ﻭﻣﺪﺍﺋﻦ ﻛـﺴـﺮﻯ ﻓﻴﻘﻮﻝ ﺍﳌﻨـﺎﻓﻘﻮﻥ ‪ :‬ﺃﻻ ﺗﻌﺠﺒـﻮﻥ ؟ ﳛـﺪﺛﻜﻢ‬
‫ﻭﻳﻌﺪﻛﻢ ﻭﳝﻨـﻴـﻜﻢ ﺍﻟﺒﺎﻃﻞ ﳜﱪ ﺃﻧﻪ ﻳﺒﺼﺮ ﻣﻦ ﻳﺜﺮﺏ ﻗﺼﻮﺭ ﺍﳊﲑﺓ ﻭﻣﺪﺍﺋﻦ ﻛـﺴﺮﻯ ﻭﺃ‪‬ﺎ ﺗﻔﺘﺢ ﻟﻜﻢ ‪،‬‬
‫ﻭﺃﻧﻜﻢ ﲢﻔﺮﻭﻥ ﺍﳋﻨﺪﻕ ﻭﻻ ﺗﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﺗﱪﺯﻭﺍ !!‬
‫ﺇﻥ ﺍﻟﻮﺍﺣﺪ ﻣﻨﺎ ﻻ ﳝﻜﻨﻪ ﺃﻥ ﻳﻌﻴﺶ ﻣﻌﺰﻭ ﹰﻻ ﻋﻦ ﻣﺎﺿﻲ ﺃﺳﻼﻓﻪ ﻓﺘﺎﺭﳜﻨﺎ ﺍﳌﺸﺮﻑ ﻗﺪ ﺣـﻮﻯ ﻟﻨـﺎ ﻣﺌـﺎﺕ‬
‫ﺍﳊﻮﺍﺩﺙ ﺍﻟﻨﺎﺻﻌﺔ ﻭﺍﻟﺼﻔﺤﺎﺕ ﺍﳌﻀﻴﺌﺔ ﺍﻟﱵ ﻧﺴﺘﻤﺪ ﻣﻨﻬﺎ ﺑﻌﺪ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻌﻮﻥ ﻭﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﻣﺎ ﳓﻦ ﻓﻴـﻪ‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ‪ :‬ﻟﻘﺪ ﻛﺎﻥ ﰲ ﻗﺼﺼﻬﻢ ﻋﱪﺓ ﻷﻭﱄ ﺍﻷﻟﺒﺎﺏ {‬
‫ﻭﺍﻧﻄﻼﻗﹰﺎ ﻣﻦ ﻫﺬﺍ ﺃﺣﺒﺒﺖ ﺃﻥ ﺃﺫﻛﺮ ﻷﻣﱵ ﻗﺼﺔ ﻣﻦ ﻗﺼﺺ ﺍﻟﻌﺰ ﻭﺍﻹﺑﺎﺀ ﻭﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭ ﺍﻟﻔﺨﺮ ﻭﺍﻟﻜﱪﻳﺎﺀ‬
‫ﻼ ﻟﺮﻓﻊ ﺍﻟﻀﻴﻢ ﻭﺍﻟﻌﺎﺭ ﺍﻟﺬﻱ ﻧﺰﻝ ﺑﻨـﺎ ﻣـﻊ‬
‫ﻋﻠﻬﺎ ﺗﻜﻮﻥ ﻋﻮﻧﹰﺎ ﻋﻠﻰ ﻧﻔﺾ ﻏﺒﺎﺭ ﺍﻟﺬﻝ ﺍﻟﺬﻱ ﺗﻐﺸﺎﻧﺎ ‪ ،‬ﻭﺳﺒﻴ ﹰ‬
‫ﻣﻘﺎﺭﻧﺔ ﺑﺴﻴﻄﺔ ﰲ ﺃﺣﺪﺍﺛﻬﺎ ﻭﻭﻗﺎﺋﻌﻬﺎ ﻭﻣﻮﺍﻗﻒ ﺃﺻﺤﺎ‪‬ﺎ ﻣﻊ ﻭﺍﻗﻊ ﺃﻣﱵ ﺍﻟﻴﻮﻡ ﻭﻣﻮﺍﻗﻒ ﺃﺑﻨﺎﺋﻬﺎ ‪:‬‬
‫ﻓﻔﻲ ﺳﻨﺔ ‪ ٤٦٣‬ﺃﻗﺒﻞ ﻣﻠﻚ ﺍﻟﺮﻭﻡ ﺃﺭﻣﺎﻧﻴﻮﺱ ﰲ ﺟﺤﺎﻓﻞ ﺃﻣﺜﺎﻝ ﺍﳉﺒﺎﻝ ﻣﻦ ﺍﻟﺮﻭﻡ ﻭﺍﻟﻜﺮﺝ ﻭﺍﻟﻔﺮﻧﺞ ﻭﻋـﺪﺩ‬
‫ﻋﻈﻴﻤﻪ ﻭﲡﻤﻞ ﻫﺎﺋﻞ ﻭﻣﻌﻪ ‪ ٣٥‬ﺃﻟﻔﹰﺎ ﻣﻦ ﺍﻟﺒﻄﺎﺭﻗﺔ ﻣﻊ ﻛﻞ ﺑﻄﺮﻳﻖ ﻣﺎ ﺑﲔ ‪ ٥٠٠-٢٠٠٠‬ﻓﺎﺭﺱ ﻭﻣﻌﻪ ﻣـﻦ‬
‫ﺍﻟﻔﺮﻧﺞ ‪ ٣٥‬ﺃﻟﻔﹰﺎ ‪ ،‬ﻭﻣﻦ ﺍﻟﻐ‪‬ـ ‪‬ﺰ ﺍﻟﺬﻳﻦ ﻳﻜﻮﻧﻮﻥ ﻭﺭﺍﺀ ﺍﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ ‪١٥‬ﺃﻟﻔﺎ ﻭﻣﻌﻪ ‪ ١٠٠‬ﺃﻟﻒ ﻧﻘﺎﺏ ﻭﺣﻔﺎﺭ‬
‫‪ ،‬ﻭﺃﻟﻒ ﺭﻭﺯﺟﺎﺭﻱ ‪ ،‬ﻭﻣﻌﻪ ‪ ٤٠٠‬ﻋﺠﻠﺔ ﲢﻤﻞ ﺍﻟﻨﻌﺎﻝ ﻭﺍﳌﺴﺎﻣﲑ ‪ ،‬ﻭ‪ ٢٠٠٠‬ﻋﺠﻠـﺔ ﲢﻤـﻞ ﺍﻟـﺴﻼﺡ‬

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‫‪٣٠١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺍﻟﺴﺮﻭﺝ ﻭﺍﻟﻌﺮﺍﺑﺎﺕ ﻭﺍ‪‬ﺎﻧﻴﻖ ‪ ،‬ﻣﻨﻪ ﻣﻨﺠﻨﻴﻖ ﳝﺪﻩ ‪ ١٢٠٠‬ﺭﺟﻞ ‪ ،‬ﻭﻣﻦ ﻋﺰﻣﻪ ﻗﺒﺤﻪ ﺍﷲ ﺃﻥ ﳚﺘﺚ ﺍﻹﺳﻼﻡ‬
‫ﻭﺃﻫﻠﻪ ﻭﻗﺪ ﺍﻗﻄﻊ ﺑﻄﺎﺭﻗﺘﻪ ﺍﻟﺒﻼﺩ ﺣﱴ ﺑﻐﺪﺍﺩ‬
‫ﺃﻗﻮﻝ ‪ :‬ﻣﺎ ﺃﺷﺒﻪ ﺍﻟﻠﻴﻠﺔ ﺑﺎﻟﺒﺎﺭﺣﺔ ‪ ،‬ﺃﻟﻴﺲ ﻫﺬﺍ ﻫﻨﻮ ﺣﺎﻝ ﻋ‪‬ﺒـّﺎﺩ ﺍﻟﺼﻠﻴﺐ ﺍﻟﻴﻮﻡ ؟؟ ﻋﻨﺪﻣﺎ ﺃﺗﻮﺍ ﺇﱃ ﺍﻟﻌـﺮﺍﻕ‬
‫ﺑﻜﺎﻣﻞ ﻋﺪﺩﻫﻢ ﻭﻋﺪ‪‬ﻢ ﺑﺒﺎﺭﺟﺎ‪‬ﻢ ﻭﻗﺎﺫﻓﺎ‪‬ﻢ ﻭﻃﺎﺋﺮﺍ‪‬ﻢ ﻭﺩﺑﺎﺑﺎﺗﻪ ﻭﻣﺪﺭﻋﺎ‪‬ﻢ ‪ ،‬ﻭﲟﺎ ﻳﺰﻳﺪ ﻋﻠﻰ ‪ ١٥٠‬ﺃﻟﻔـﹰﺎ‬
‫ﻣﻦ ﺟﻨﻮﺩﻫﻢ ﲟﺴﺎﻧﺪﺓ ﺃﻛﺜﺮ ﻣﻦ ‪ ٣٠‬ﺩﻭﻟﺔ ﻣﻦ ﺃﻣﻢ ﺍﻟﻜﻔﺮ ﻭﺍﻹﳊﺎﺩ ﰲ ﺃﻛﱪ ﲪﻠﺔ ﺻﻠﻴﺒﻴﺔ ﺗﺸﻬﺪﻫﺎ ﺍﻟـﺒﻼﺩ‬
‫ﻳﺮﻭﻣﻮﻥ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﺃﻫﻠﻪ ﲢﺖ ﻣﺴﻤﻴﺎﺕ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻹﺭﻫﺎﺏ ﻭﺍﻟﻘﺎﻋﺪﺓ ‪ ،‬ﻭﳏﺎﺭﺑﺔ ﺍﻷﺻﻮﻟﻴﺔ‬
‫ﺍﳌﺘﺸﺪﺩﺓ ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻋﺎﺩ ﻻ ﻳﻨﻄﻠﻲ ﺇﻻ ﻋﻠﻰ ﻣﻦ ﺃﻋﻤﻰ ﺍﷲ ﺑﺼﺮﻩ ﻭﺧﺘﻢ ﻋﻠﻰ ﻗﻠﺒﻪ‬
‫ﻭﺍﺳﺘﻮﺻﻰ ﻧﺎﺋﺒﻬﺎ ﺑﺎﳋﻠﻴﻔﺔ ﺧﲑﹰﺍ ﻓﻘﺎﻝ ﻟﻪ ﺃﺭﻓﻖ ﺑﺬﻟﻚ ﺍﻟﺸﻴﺦ ﻓﺈﻧﻪ ﺻﺎﺣﺒﻨﺎ ﰒ ﺇﺫﺍ ﺍﺳﺘﻮﺛﻘﺖ ﳑﺎﻟﻚ ﺍﻟﻌـﺮﺍﻕ‬
‫ﻭﺧﺮﺍﺳﺎﻥ ﳍﻢ ﻣﺎﻟﻮﺍ ﻋﻠﻰ ﺍﻟﺸﺎﻡ ﻭﺃﻫﻠﻪ ﻣﻴﻠﺔ ﻭﺍﺣﺪﺓ ﻓﺎﺳﺘﻌﺎﺩﻭﻩ ﻣﻦ ﺃﻳﺪﻱ ﺍﳌـﺴﻠﻤﲔ ﻭﺍﺳـﺘﻨﻘﺬﻭﻩ ﻓﻴﻤـﺎ‬
‫ﻳﺰﻋﻤﻮﻥ ﻭﺍﻟﻘﺪﺭ ﻳﻘﻮﻝ } ﻟﻌﻤﺮﻙ ﺇ‪‬ﻢ ﻟﻔﻲ ﺳﻜﺮ‪‬ﻢ ﻳﻌﻤﻬﻮﻥ {‬
‫ﻗﻠﺖ ‪ :‬ﺃﱂ ﻳﻜﻦ ﻫﺬﺍ ﳐﻄﻄﻬﻢ ﻋﻘﺐ ﻏﺰﻭﻫﻢ ﻷﺭﺽ ﺍﻟﺮﺍﻓﺪﻳﻦ ؟؟ ﺃﻥ ﳝﻴﻠﻮﺍ ﻋﻠﻰ ﺍﻟﺸﺎﻡ ﻭﺃﻫﻠﻪ ﲝﺠﺔ ﺇﻳﻮﺍﺋﻬﺎ‬
‫ﻟﻠﺒﻌﺜﻴﲔ ﻭﻋﺪﻡ ﻣﻨﻌﻬﻞ ﻟﺘﺴﻠﻞ ﺍﳌﻘﺎﺗﻠﲔ ﻟﻮﻻ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺭ ‪‬ﺩ ﻛﻴﺪﻫﻢ ﻭﺃﺣﺒﻂ ﻣﻜـﺮﻫﻢ ﻋـﱪ ﺿـﺮﺑﺎﺕ‬
‫ﺍ‪‬ﺎﻫﺪﻳﻦ ﺍﻟﺼﺎﺩﻗﲔ ﻭﻫﻢ ﻣﺎﺯﺍﻟﻮﺍ ﻋﻠﻰ ﺗﻨﻔﻴﺬ ﳐﻄﻄﻬﻢ ﺣﺮﻳﺼﲔ ﻭﰲ ﺳﺒﻴﻞ ﲢﻘﻴﻘﻪ ﺳﺎﺋﺮﻳﻦ ﻟﻠﺘﻤﻜﲔ ﻟﺪﻭﻟﺔ‬
‫ﺇﺳﺮﺍﺋﻴﻞ ﻣﻦ ﺍﻟﻔﺮﺍﺕ ﺇﱃ ﺍﻟﻨﻴﻞ ﻭﻣﻦ ﻳﺪﺭﻱ ﻓﺎﻷﻳﺎﻡ ﺣﺒﺎﱃ ﻭﺇﻥ ﻏﺪﹰﺍ ﻟﻨﺎﻇﺮﻩ ﻟﻘﺮﻳﺐ‬
‫ﻓﺎﻟﺘﻘﺎﻩ ﺍﻟﺴﻠﻄﺎﻥ ﺃﻟﺐ ﺃﺭﺳﻼﻥ ﰲ ﺟﻴﺸﻪ ﻭﻫﻢ ﻗﺮﻳﺐ ﻣﻦ ‪ ٢٠‬ﺃﻟﻔﹰﺎ ﰲ ﻳﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ ﳋﻤﺲ ﺑﻘﲔ ﻣـﻦ ﺫﻱ‬
‫ﺍﻟﻘﻌﺪﺓ ‪ ،‬ﻭﺧﺎﻑ ﺍﻟﺴﻠﻄﺎﻥ ﻣﻦ ﻛﺜﺮﺓ ﺟﻨﺪ ﻣﻠﻚ ﺍﻟﺮﻭﻡ ‪ ،‬ﻭﻛﺎﻥ ﺍﳌﻠﻚ ﺃﻟﺐ ﺃﺭﺳﻼﻥ ﺍﻟﺘﺮﻛﻲ ﺳﻠﻄﺎﻥ ﺍﻟﻌﺮﺍﻕ‬
‫ﻭﺍﻟﻌﺠﻢ ﻳﻮﻣﺌﺬ ﻗﺪ ﲨﻊ ﻭﺟﻮﻩ ﳑﻠﻜﺘﻪ ﻭﻗﺎﻝ ‪ :‬ﻗﺪ ﻋﻠﻤﺘﻢ ﻣﺎ ﻧﺰﻝ ﺑﺎﳌﺴﻠﻤﲔ ﻓﻤﺎ ﺭﺃﻳﻜﻢ ؟؟ ﻗـﺎﻟﻮﺍ ﺭﺃﻳﻨـﺎ‬
‫ﻟﺮﺃﻳﻚ ﺗﺒﻊ ﻭﻫﺬﻩ ﺍﳉﻤﻮﻉ ﻻ ﻗﺒﻞ ﻷﺣﺪ ‪‬ﺎ ‪ .‬ﻗﺎﻝ ﻭﺃﻳﻦ ﺍﳌﻔﺮ ؟؟ ﱂ ﻳﺒﻖ ﺇﻻ ﺍﳌﻮﺕ ﻓﻤﻮﺗﻮﺍ ﻛﺮﺍﻣﹰﺎ ﺃﺣﺴﻦ ‪،‬‬
‫ﻗﺎﻟﻮﺍ ﺃﻣﺎ ﺇﺫ ﲰﺤﺖ ﺑﻨﻔﺴﻚ ﻓﻨﻔﻮﺳﻨﺎ ﻟﻚ ﻟﻔﺪﺍﺀ ‪ ،‬ﻓﻌﺰﻣﻮﺍ ﻋﻠﻰ ﻣﻼﻗﺎ‪‬ﻢ ﻭﻗﺎﻝ ‪ :‬ﻧﻠﻘﺎﻫﻢ ﰲ ﺃﻭﻝ ﺑﻼﺩﻱ ‪،‬‬
‫ﻓﺨﺮﺝ ﰲ ‪ ٢٠‬ﺃﻟﻔﹰﺎ ﻣﻦ ﺍﻷﳎﺎﺩ ﺍﻟﺸﺠﻌﺎﻥ ﺍﳌﻨﺘﺨﺒﲔ ‪ ،‬ﻓﻠﻤﺎ ﺳﺎﺭﻭﺍ ﻣﺮﺣﻠﺔ ﻋﺮﺽ ﻋﻠﻰ ﻋﺴﻜﺮﻩ ﻓﻮﺟـﺪﻫﻢ‬
‫‪ ١٥‬ﺃﻟﻔﹰﺎ ﻭﺭﺟﻌﺖ ﲬﺴﺔ ‪ ،‬ﻓﻠﻤﺎ ﺳﺎﺭ ﻣﺮﺣﻠﺔ ﺛﺎﻧﻴﺔ ﻋﺮﺽ ﻋﺴﻜﺮﻩ ﻓﺈﺫ ﻫﻢ ‪ ١٢‬ﺃﻟﻔﺎ ‪ ،‬ﻓﻠﻤﺎ ﻭﺍﺟﻬﻬﻢ ﻋﻨـﺪ‬
‫ﺍﻟﺼﺒﺎﺡ ﺭﺃﻯ ﻣﺎ ﺃﺫﻫﻞ ﺍﻟﻌﻘﻮﻝ ﻭﺣﲑ ﺍﻷﻟﺒﺎﺏ ‪ ،‬ﻭﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻛﺎﻟﺸﺎﻣﺔ ﺍﻟﺒﻴﻀﺎﺀ ﰲ ﺍﻟﺜﻮﺭ ﺍﻷﺳﻮﺩ ‪ ،‬ﻭﳌﺎ‬
‫ﺍﻟﺘﻘﻰ ﺍﳉﻤﻌﺎﻥ ﻭﺗﺮﺍﺀﻯ ﺍﻟﻜﻔﺮ ﻭﺍﻹﳝﺎﻥ ﻭﺍﺻﻄﺪﻡ ﺍﳉﺒﻼﻥ ﻃﻠﺐ ﺍﻟﺴﻠﻄﺎﻥ ﺍﳍﺪﻧﺔ ‪ ،‬ﻗﺎﻝ ﺃﺭﻣﺎﻧﻴﻮﺱ ﻻ ﻫﺪﻧﺔ‬
‫ﺇﻻ ﺑﺒﺬﻝ ﺍﻟﺮﻱ ‪ -‬ﺃﻱ ﺍﻟﺒﻼﺩ ‪-‬‬
‫ﻗﻠﺖ ‪ :‬ﺃﱂ ﻳﻜﻦ ﻫﺬﺍ ﺣﺎﻝ ﺃﺭﻣﺎﻧﻴﻮﺳﻬﻢ ) ﺑﻮﺵ ( ؟؟ ﺃﻭﻝ ﻏﺰﻭﻩ ﻷﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﺍﻟﻌﺮﺍﻕ ﻓﻜﺎﻥ ﻻ ﻳﻠﻮﻱ ﻋﻠﻰ‬
‫ﺷﻲﺀ ‪ ،‬ﻻ ﻳﻘﺒﻞ ﻫﺪﻧﺔ ﻭﻻ ﻳﺮﺿﻰ ﻣﺼﺎﳊﺔ ؛ ﺣﱴ ﺇﺫﺍ ﻣﺎ ﺃﺫﺍﻗﻪ ﺍﷲ ﻭﺟﻨﻮﺩﻩ ﻃﻌﻢ ﺍﻟﺬﻝ ﻭﺍﳍﺰﳝﺔ ﻋﻠﻰ ﺃﻳﺪﻱ‬
‫ﻋﺒﺎﺩﻩ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﺃﻭﻟﻴﺎﺋﻪ ﺍﻟﺼﺎﺩﻗﲔ ﺭﺍﺡ ﻳﻨﺎﺩﻱ ﺑﻀﺮﻭﺭﺓ ﻓﺘﺢ ﺑﺎﺏ ﺍﻟﺘﺤﺎﻭﺭ ﻭﺣﻞ ﺍﳌـﺴﺄﻟﺔ ﻋـﻦ ﻃﺮﻳـﻖ‬
‫ﺍﻟﺘﻔﺎﻭﺽ‬

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‫‪٣٠٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﺤﻤﻲ ﺍﻟﺴﻠﻄﺎﻥ ﻭﺷﺎﻁ ﻓﻘﺎﻝ ﺇﻣﺎﻣﻪ ﺃﺑﻮ ﻧﺼﺮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺍﻟﺒﺨﺎﺭﻱ ‪ :‬ﺇﻧﻚ ﺗﻘﺎﺗﻞ ﻋﻦ ﺩﻳﻦ ﻭﻋـﺪ‬
‫ﺍﷲ ﺑﻨﺼﺮﻩ ﻭﻟﻌﻞ ﻫﺬﺍ ﺍﻟﻔﺘﺢ ﺑﺎﲰﻚ ﻓﺎﻟﻘﻬﻢ ﻭﻗﺖ ﺍﻟﺰﻭﺍﻝ ﻭﻛﺎﻥ ﻳﻮﻡ ﲨﻌﺔ ﻗﺎﻝ ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﺍﳋﻄﺒﺎﺀ ﻋﻠـﻰ‬
‫ﺍﳌﻨﺎﺑﺮ ﻭﺇ‪‬ﻢ ﻳﺪﻋﻮﻥ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ‬
‫ﺃﻗﻮﻝ ‪ :‬ﻭﻫﻨﺎ ﻳﺄﰐ ﺩﻭﺭ ﺍﻷﺋﻤﺔ ﻭﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺗﺜﺒﻴﺘﻬﻢ ﻟﻠﻘﺎﺩﺓ ﻭﺍﻷﻣﺮﺍﺀ ﻭﺣﺜﻬﻢ ﻋﻠﻰ ﻗﺘـﺎﻝ ﺍﻟﻌـﺪﻭ ﻭﺣﺮﺑـﻪ‬
‫ﻭﺗﺬﻛﲑﻫﻢ ﺑﺘﺄﻳﻴﺪ ﺍﷲ ﻭﺣﺰ ﺑﻪ ﻭﻧﺼﺮﺗﻪ ﻷﻭﻟﻴﺎﺋﻪ ﻭﺟﻨﺪﻩ ‪ ،‬ﻭﻛﻤﺎ ﻗﻴﻞ ‪:‬‬
‫ﻗﻮﺍﻡ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺑﻜﺘﺎﺏ ﻳﻬﺪﻱ ﻭﺑﺴﻴﻒ ﻳﻨﺼﺮ } ﻛﻔﻰ ﺑﺮﺑﻚ ﻫﺎﺩﻳﹰﺎ ﻭﻧﺼﲑﺍ{‬
‫ﻭﺗﺄﻣﻞ ﻗﻮﻟﻪ ‪ :‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﺍﳋﻄﺒﺎﺀ ﻋﻠﻰ ﺍﳌﻨﺎﺑﺮ ﻭﺇ‪‬ﻢ ﻳﺪﻋﻮﻥ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ‬
‫ﰒ ﺍﻓﺴﺢ ﺍ‪‬ﺎﻝ ﻟﻌﻴﻨـﻴـﻚ ﻟﺘﺠﻮﺩﺍ ﺑﺎﻟﺪﻣﻊ ﺣﺰﻧﹰﺎ ﻭﺃﳌﹰﺎ ﻋﻠﻰ ﻣﺎ ﺁﻝ ﺇﻟﻴﻪ ﺣﺎﻝ ﺃﻣﺔ ﺍﻟﻴﻮﻡ‬
‫ﻓﻠﻴﺖ ﺃﺋﻤﺘﻨﺎ ﻭﺧﻄﺒﺎﺋﻨﺎ ﺇﺫ ﱂ ﻳﻨﻔﺮﻭﺍ ﺑﺄﻧﻔﺴﻬﻢ ﰲ ﻧﺼﺮ ﺍﳌﺴﺘﻀﻌﻔﲔ ﻭﱂ ﳚﺎﻫﺪﻭﺍ ﺑﺄﻟﺴﻨﺘﻬﻢ ﺃﻋﺪﺍﺀ ﺍﻟﺪﻳﻦ ﻭﱂ‬
‫ﻳﻨﺼﺮﻭﺍ ﺑﺪﻋﺎﺋﻬﻢ ﺍﳌﻮﺣﺪﻳﻦ ﻛﻔﻮﺍ ﺃﻟﺴﻨﺘﻬﻢ ﻋﻦ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﱂ ﻳﻜﻮﻧﻮﺍ ﺃﻋﻮﺍﻧﹰﺎ ﻟﻠﺼﻠﻴﺒﻴﲔ ﻭﺍﳌﺮﺗﺪﻳﻦ‬
‫ﻭﺍﷲ ﺇﻥ ﺃﻣﺔ ﺗﺪﻋﻮﺍ ﻭﺗﻘﻨﻂ ﻋﻠﻰ ﺧﲑﺓ ﺃﺑﻨﺎﺋﻬﺎ ﺍ‪‬ﺎﻫﺪﻳﻦ ﳍﻲ ﺃﻣﺔ ﺳﻮﺀ‬
‫ﺇﻥ ﺃﻣﺔ ﺗﺪﻋﻮﺍ ﻭﺗﻘﻨﻂ ﻋﻠﻰ ﻳﻮﺳﻒ ﺍﻟﻌﻴﲑﻱ ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﳌﻘﺮﻥ ‪ ،‬ﻭﺗﺮﻛﻲ ﺍﻟﺪﻧﺪﱐ ﻭﲪـﺪ ﺍﳊﻤﻴـﺪﻱ ‪،‬‬
‫ﻭﻋﻴﺴﻰ ﺍﻟﻌﻮﺷﻦ ﻭﻋﺒﺪﺍﷲ ﺍﻟﺮﺷﻮﺩ ‪ ،‬ﻭﺻﺎﱀ ﺍﻟﻌﻮﰲ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍ‪‬ﺎﻫﺪﻳﻦ ﳍﻲ ﺃﻣﺔ ﺳﻮﺀ‬
‫ﻓﺼﻠﻮﺍ ﻭﺑﻜﻰ ﺍﻟﺴﻠﻄﺎﻥ ﻭﺩﻋﺎ ﻭﺃﻣ‪‬ـﻨﻮﺍ ﻭﺳﺠﺪ ﻭﻋﻔﹼـﺮ ﻭﺟﻬﻪ ﻭﻗﺎﻝ ﻳﺎ ﺃﻣﺮﺍﺀ ﻣﻦ ﺷﺎﺀ ﻓﻠﻴﻨـﺼﺮﻑ ﻓﻤـﺎ‬
‫ﻫﺎﻫﻨﺎ ﺳﻠﻄﺎﻥ ‪ ،‬ﻭﻋﻘﺪ ﺫﻧﺐ ﺣﺼﺎﻧﻪ ﺑﻴﺪﻩ ﻭﻟﺒﺲ ﺍﻟﺒﻴﺎﺽ ﻭﲢﻨ‪‬ﻂ ﻭﻗﺎﻝ ﻟﻴﻮﺩﻉ ﻛﻞ ﻭﺍﺣﺪ ﺻﺎﺣﺒﻪ ﻭﻟﻴﻮﺻﻲ‬
‫‪ ،‬ﻓﻔﻌﻠﻮﺍ ﺫﻟﻚ ﻭﻗﺎﻝ ﺇﱐ ﻋﺎﺯﻡ ﻋﻠﻰ ﺃﻥ ﺃﺣﻢ ﻓﺎﲪﻠﻮﺍ ﻣﻌﻲ ﻭﺗﻮﺍﻗﻒ ﺍﻟﻔﺮﻳﻘﺎﻥ ﻭﺗﻮﺍﺟﻪ ﺍﻟﻔﺘﻴﺎﻥ ﻧﺰﻝ ﺍﻟﺴﻠﻄﺎﻥ‬
‫ﻋﻦ ﻓﺮﺳﻪ ﻭﺳﺠﺪ ﷲ ﻋﺰ ﻭﺟﻞ ﻭﻣﺮ‪‬ﻍ ﻭﺟﻬﻪ ﰲ ﺍﻟﺘﺮﺍﺏ ﻭﺩﻋﺎ ﺍﷲ ﻭﺍﺳﺘﻨﺼﺮﻩ‬
‫ﺃﻗﻮﻝ ‪ :‬ﻭﻫﺬﻩ ﺳﻨﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻻﺑﺪ ﻣﻦ ﺍﳌﻮﺍﺟﻬﺔ ﻣﻊ ﻗﻮﻯ ﺍﻟﺸﺮ ﻭﻻﺑﺪ ﻣﻦ ﳊﻈﺔ ﺍﻟـﺼﺪﺍﻡ ﻣـﻊ‬
‫ﲢﺎﻟﻔﺎﺕ ﺍﻟﻜﻔﺮ ﺇﻧﻪ ﻟﻦ ﻳﻜﻮﻥ ﺍﻟﺮﻓﻊ ﳍﺬﻩ ﺍﳌﺬﻟﺔ ﺍﻟﱵ ﺗﻌﻴﺸﻬﺎ ﺍﻷﻣﺔ ﺍﻟﻴﻮﻡ ﺇﻻ ﺑﺈﻋﻼﺀ ﺭﺍﻳﺔ ﺍﳉﻬﺎﺩ ﻭﺍﺳـﺘﱰﺍﻝ‬
‫ﺍﻟﻨﺼﺮ ﻣﻦ ﺭﺏ ﺍﻟﻌﺒﺎﺩ ‪ ،‬ﻭﻟﻦ ﺗﻀﺮﺏ ﺷﺠﺮﺓ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺟﺬﻭﺭﻫﺎ ﰲ ﺃﺭﺿﻨﺎ ﺣﱴ ﺗﺴﻘﻴﻬﺎ ﺍﻷﻣﺔ ﻣﻦ ﺩﻣـﺎﺀ‬
‫ﺃﺑﻨﺎﺋﻬﺎ ﻛﻤﺎ ﺳﻘﺎﻫﺎ ﺍﻷﻭﻟﻮﻥ ﻭﻟﻦ ﻳﻘﻮﻡ ﻟﻨﺎ ﻣﺎ ﻗﺎﻡ ﻟﻸﻭﻟﲔ ﺣﱴ ﻧﺒﺬﻝ ﻣﺎ ﺑﺬﻟﻮﻩ‬
‫ﻓﺄﻧﺰﻝ ﺍﷲ ﻧﺼﺮﻩ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻭﻣﻨﺤﻬﻢ ﺃﻛﺘﺎﻓﻬﻢ ﻓﻘﺘﻠﻮﺍ ﻣﻨﻬﻢ ﺧﻠﻘﹰﺎ ﻛﺜﲑﹰﺍ ﻭﺃﹸﺳﺮ ﻣﻠﻜﻬﻢ ﺃﺭﻣﺎﻧﻮﺱ ﻭﺟﻠﺲ‬
‫ﺐ ﺃﺭﺳﻼﻥ ﻋﻠﻰ ﻛﺮﺳﻲ ﺍﳌﻠﻚ ﰲ ﻣﻀﺮﺑﺔ ﰲ ﺳﺮﺍﺩﻗﻪ ﻋﻠﻰ ﻓﺮﺍﺷﻪ ﻭﺃﻛﻞ ﻣﻦ ﻃﻌﺎﻣﻪ ﻭﻟﺒﺲ ﻣﻦ ﺛﻴﺎﺑـﻪ ‪،‬‬ ‫ﺃﻟ ‪‬‬
‫ﻭﺃﹸﺣﻀﺮ ﺍﳌﻠﻚ ﺑﲔ ﻳﺪﻳﻪ ﻭﰲ ﻋﻨﻘﻪ ﺣﺒﻞ ﻓﻘﺎﻝ ‪ :‬ﻣﺎ ﻛﻨﺖ ﺻﺎﻧﻊ ﻟﻮﻇﻔﺮﺕ ﰊ ؟ ﻗﺎﻝ ‪ :‬ﺃﻭ ﺗﺸﻚ ﻑ ﻗﺘﻠﻚ‬
‫ﺐ ﺃﺭﺳﻼﻥ ‪ :‬ﻭﺃﻧﺖ ﺃﻗﻞ ﰲ ﻋﻴﲏ ﻣﻦ ﺃﻥ ﺃﻗﺘﻠﻚ ‪ ،‬ﺍﺫﻫﺒﻮﺍ ﻓﺒﻴﻌﻮﻩ ‪ ،‬ﻓﻄﺎﻓﻮﺍ ﺑﻪ ﲨﻴـﻊ‬ ‫ﺃﻧﺖ ﺣﻴﻨﺌﺬ ؟ ﻗﺎﻝ ﺍﻟ ‪‬‬
‫ﺍﻟﻌﺴﻜﺮ ﻭﺍﳊﺐ ﰲ ﻋﻨﻘﻪ ﻳ‪‬ﻨﺎﺩﻯ ﻋﻠﻴﻪ ﺑﺎﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﻔﻠﻮﺱ ﻓﻤﺎ ﻳﺸﺘﺮﻳﻪ ﺃﺣﺪ ﺣﱴ ﺍﻧﺘﻬﻮﺍ ﰲ ﺁﺧﺮ ﺍﻟﻌﺴﻜﺮ ﺇﱃ‬
‫ﺭﺟﻞ ﻓﻘﺎﻝ ﺇﻥ ﺑﻌﺘﻮﻣﻮﻧﻴﻪ ‪‬ﺬﺍ ﺍﻟﻜﻠـﺐ ﺍﺷﺘﺮﻳﺘﻪ ﻓﺄﺧﺬﻭﻩ ﻭﺃﺧﺬﻭﺍ ﺍﻟﻜﻠـ ـﺐ ﻭﺃﺗـﻮﺍ ‪‬ﻤـﺎ ﺇﱃ ﺃﻟـﺐ‬
‫ﺃﺭﺳﻼﻥ ﻭﺃﺧﱪﻭﻩ ﲟﺎ ﺻﻨﻌﻮﺍ ﺑﻪ ﻭﲟﺎ ﺩ‪‬ﻓﻊ ﻓﻴﻪ ‪ ،‬ﻓﻘﻞ ‪ :‬ﺍﻟﻜﻠـﺐ ﺧﲑ ﻣﻨﻪ ﻷﻧﻪ ﻳﻨﻔﻊ ﻭﻫﺬﺍ ﻻ ﻳﻨﻔﻊ ﺧـﺬﻭﺍ‬

‫‪٣٠٢‬‬
‫‪٣٠٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﻜـﻠﺐ ﻭﺍﺩﻓﻌﻮﺍ ﻟﻪ ﻫﺬﺍ ﺍﻟﻜﻠـﺐ ‪ ،‬ﰒ ﺇﻧﻪ ﺑﻌﺪ ﺫﻟﻚ ﺃﻣﺮ ﺑﺈﻃﻼﻗﻪ ﻭﺃﻥ ﳚﻌﻞ ﺍﻟﻜﻠـﺐ ﻗﺮﻳﻨﻪ ﻣﺮﺑﻮﻃﹰﺎ ﰲ‬
‫ﻋﻨﻘﻪ ﻭﻭﻛﻞ ﺑﻪ ﻣﻦ ﻳﻮﺻﻠﻪ ﺇﱃ ﺑﻼﺩﻩ ﻓﻠﻤﺎ ﻭﺻﻞ ﻋﺰﻟﻮﻩ ﻋﻦ ﺍﳌﻠﻚ ﻭﻛﺤﻠﻮﻩ ‪..‬ﻓﻠﻠﻪ ﺍﳊﻤﺪ ﻭﺍﳌﻨﺔ‬
‫ﻭﻫﺬﻩ ﺭﺳﺎﻟﺔ ﺇﱃ ﺍﳊﺮﺍﺋﺮ ﻣﻦ ﻧﺴﺎﺀ ﺍﻟﺮﺍﻓﺪﻳﻦ ﺧﺎﺻﺔ ﻭﺇﱃ ﻧﺴﺎﺀ ﺍﻷﻣﺔ ﻋﺎﻣﺔ ‪:‬‬
‫ﺃﻳﻦ ﺃﻧﱳ ﻣﻦ ﻫﺬﺍ ﺍﳉﻬﺎﺩ ﺍﳌﺒﺎﺭﻙ ﻭﻣﺎﺫﺍ ﻗﺪﻣﱳ ﳍﺬﻩ ﺍﻷﻣﺔ ﺃﻻ ﺗﺘﻘﲔ ﺍﷲ ﰲ ﺃﻧﻔﺴﻜﻦ ؟؟‬
‫ﺃﺗ‪‬ـﺮﺑﲔ ﺃﻭﻻﺩﻛﻦ ﻟﻴﺬﲝﻮﺍ ﻋﻠﻰ ﻣﻮﺍﺋﺪ ﺍﻟﻄﻮﺍﻏﻴﺖ ؟؟‬
‫ﺃﺭﺿﻴﱳ ﺑﺎﳋﻨﻮﻉ ﻭﺍﻟﻘﻌﻮﺩ ﻋﻦ ﺍﳉﻬﺎﺩ ؟؟‬
‫ﺃﻻﺗﺮﻳﻦ ﺃﻥ ﺍﻟﺮﺟﺎﻝ ﻗﺪ ﺃﺫﺍﻟﻮﺍ ﺍﳋﻴﻞ ﻭﻭﺿﻌﻮﺍ ﻟﺴﻼﺡ ﻭﻗﺎﻟﻮﺍ ﻻ ﺟﻬﺎﺩ ؟؟‬
‫ﻓﻤﺎﻟﻜﻦ ﻻ ﺗﻠﻘﲔ ﺃﻭﻻﺩﻛﻦ ﰲ ﺃﺗﻮﻥ ﺍﳌﻌﺮﻛﺔ ﺣﱴ ﻳﺼﻄﻠﻮﺍ ﺑﻨﺎﺭﻫﺎ ﻭﻳﺪﺍﻓﻌﻮﺍ ﻋﻦ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ؟؟‬
‫ﳌﺎﺫﺍ ﻻ ﲢﺮﺿﻦ ﺃﺯﻭﺍﺟﻜﻦ ﻭﺃﻭﻻﺩﻛﻦ ﻋﻠﻰ ﺟﻬﺎﺩ ﺍﻟﺼﻠﻴﺒﻴﲔ ﻭﻗﺘﺎﻝ ﺍﳌﺮﺗﺪﻳﻦ ﻭﺑﺬﻝ ﻧﻔﻮﺳـﻬﻢ ﻭﺩﻣـﺎﺋﻬﻢ‬
‫ﺭﺧﻴﺼﺔ ﰲ ﺳﺒﻴﻞ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ؟؟ﻟﻘﺪ ﻛﺎﻧﺖ ﺍﳌﺮﺃﺓ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﰲ ﻳﻮﻡ ﺃﺣﺪ ﻭﻫﻦ ﻋﻠﻰ ﺍﻟﺒﺎﻃﻞ ﲢﻤﻞ ﻣﻌﻬﺎ‬
‫ﺍﳌﻜﺎﺣﻞ ﻭﺍﳌﺮﺍﻭﺩ ﻓﻜﻠﻤﺎ ﻭﻟﹼﻰ ﺭﺟﻞ ﺃﻭ ﺗﻜﻌﻜﻊ ﻧﺎﻭﻟﺘﻪ ﺇﺣﺪﺍﻫﻦ ﻣﺮﻭﺩﺍﹰ ﻭﻗﻠﻦ ﻟﻪ ﺇﳕﺎ ﺃﻧﺖ ﺍﻣﺮﺃﺓ ‪ ،‬ﻓﻤﺎﺑﺎﻟﻜﻦ‬
‫ﻭﺃﻧﱳ ﻋﻠﻰ ﺍﳊﻖ‬
‫ﺍﷲ ﺃﷲ ﰲ ﺃﻧﻔﺴﻜﻦ ﺃﻋﺘﻘﻨﻬﺎ ﻣﻦ ﺍﻟﻨﺎﺭ‬
‫ﻭﺻﻴﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻜﻦ ‪ " :‬ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻨﺴﺎﺀ ﺗﺼﺪﻗﻦ ﻓﺈﱐ ﺭﺃﻳﺘﻜﻦ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﻨﺎﺭ "‬
‫ﺍﷲ ﺃﷲ ﻳﺎ ﺣﻔﻴﺪﺍﺕ ﺃﻡ ﻋﻤﺎﺭﺓ ﻭﻣﺎ ﺃﺩﺭﺍﻛﻦ ﻣﺎ ﺃﻡ ﻋﻤﺎﺭﺓ ؟؟‬
‫ﻗﺎﻝ ﻋﻨﻬﺎ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻮﻡ ﺃﺣﺪ ‪ " :‬ﳌﻘﺎﻣﻬﺎ ﺍﻟﻴﻮﻡ ﺧﲑ ﻣﻦ ﻣﻘﺎﻡ ﻓﻼﻥ ﻭﻓﻼﻥ "‬
‫ﻗﺎﻟﺖ ﺃﻡ ﻋﻤﺎﺭﺓ ‪ :‬ﻟﻘﺪ ﺭﺃﻳﺘﲏ ﻭﺍﻧﻜﺸﻒ ﺍﻟﻨﺎﺱ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻤﺎ ﺑﻘﻲ ﻣﻌﻪ ﺇﻻ ﻧﻔﺮ‬
‫ﻣﺎ ﻳ‪‬ﺘﻤﻮﻥ ﻋﺸﺮﺓ ﻭﺃﻧﺎ ﻭﺍﺑﻨﺎﻱ ﻭﺯﻭﺟﻲ ﺑﲔ ﻳﺪﻳﻪ ﻧﺬﺏ ﻋﻨﻪ ﻭﺍﻟﻨﺎﺱ ﳝﺮﻭﻥ ﻣﻨﻬﺰﻣﲔ ﻭﺭﺍﺋﻲ ﺍﻟﻨﱯ ﺻـﻠﻰ ﺍﷲ‬
‫ﻼ ﻣﻮﻟﻴﹰﺎ ﻭﻣﻌﻪ ﺗﺮﺱ ﻓﻘﺎﻝ ﻟﻪ ‪ " :‬ﺃﻟﻖ ﺗﺮﺳﻚ ﺇﱃ ﻣﻦ ﻳﻘﺎﺗﻞ" ﻓﺄﻷﻗـﺎﻩ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻻ ﺗﺮﺱ ﻣﻌﻲ ﻓﺮﺃﻯ ﺭﺟ ﹰ‬
‫ﻓﺄﺧﺬﺗﻪ ﻓﺠﻌﻠﺖ ﺃﺗﺮ‪‬ﺱ ﺑﻪ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﺇﳕﺎ ﻓﻌﻞ ﺑﻨﺎ ﺍﻷﻓﺎﻋﻴﻞ ﺃﺻﺤﺎﺏ ﺍﳋﻴـﻞ‬
‫ﻟﻮ ﻛﺎﻧﻮﺍ ﺭﺟ‪‬ﺎﻟﺔ ﻣﺜﻠﻨﺎ ﺃﺻﺒﻨﺎﻫﻢ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻓﻴﻘﺒﻞ ﺭﺟﻞ ﻋﻠﻰ ﻓﺮﺱ ﻓﻴﻀﺮﺑﲏ ﻭﺗﺘﺮﺳﺖ ﻟﻪ ﻓﻠﻢ ﻳﺼﻨﻊ ﺷـﻴﺌﹰﺎ‬
‫ﻭﻭﻟﹼﻰ ﺃﺿﺮﺏ ﻋﺮﻗﻮﺏ ﻓﺮﺳﻪ ﻓﻮﻗﻊ ﻋﻠﻰ ﻇﻬﺮﻩ ﻓﺠﻌﻞ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺼﻴﺢ ‪ " :‬ﻳـﺎ ﺍﺑـﻦ ﺃﻡ‬
‫ﻋﻤﺎﺭﺓ ﺃﻣﻚ ﺃﻣﻚ " ﻗﺎﻟﺖ ﻓﻌﺎﻭﻧﲏ ﻋﻠﻴﻪ ﺣﱴ ﺃﻭﺭﺩﺗﻪ ﺷﻌﻮﺏ ‪-‬ﺗﺮﻳﺪ ﺃ‪‬ﺎ ﻗﺘﻠﺘﻪ –‬
‫ﻭﻛﺎﻧﺖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻻ ﺗﺮﻯ ﺍﳋﻄﺮ ﻳﺪﻧﻮﺍ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﱴ ﺗﻜﻦ ﺳﺪﺍﺩﻩ ﻭﻣﻸ‬
‫ﳍﻮﺗﻪ ﺣﱴ ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ " :‬ﻣﺎ ﺍﻟﺘﻔﺖ ﳝﻴﻨﹰﺎ ﻭﻻ ﴰﺎ ﹰﻻ ﺇﻻ ﻭﺃﻧﺎ ﺃﺭﺍﻫﺎ ﺗﻘﺎﺗﻞ ﺩﻭﱐ "‬
‫ﻭﺷﻬﺪﺕ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺍﻟﻴﻤﺎﻣﺔ ﻓﻘﺎﺗﻠﺖ ﺣﱴ ﻗﻄﻌﺖ ﻳﺪﻫﺎ ﻭﺟﺮﺣﺖ ﺍﺛﲎ ﻋﺸﺮ ﺟﺮﺣﹰﺎ‬
‫ﺇﻥ ﺍﳌﺮﺃﺓ ﺍ‪‬ﺎﻫﺪﺓ ﻫﻲ ﺍﻟﱵ ﺗﺮﰊ ﻭﻟﻴﺪﻫﺎ ﻻ ﻟﻴﻌﻴﺶ‬
‫ﺑﻞ ﻟﻴ‪‬ﻘﺎﺗﻞ ‪ ..‬ﰒ ﻟﻴ‪‬ﻘﺘﻞ ‪ ..‬ﰒ ﻟﻴﻌﻴﺶ ‪ ..‬ﻓﻴﻜﻮﻥ ﺣﺮﹰﺍ‬
‫ﻣﺎ ﺃﻋﻈﻤﻬﺎ ﻣﻦ ﳘﺔ ‪ ،‬ﻭﻣﺎ ﺃﲰﺎﻫﺎ ﻣﻦ ﻧﻴﺔ‬

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‫‪٣٠٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺫﻛﺮ ﺃﻫﻞ ﺍﻟﺴﲑ ﺃﻥ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ – ﺑﻠﻐﻪ ﺃﻥ ﺟﻴﺸﹰﺎ ﻛﺒﲑﹰﺍ ﻣـﻦ ﺍﻟـﺮﻭﻡ ﻗـﺪ ﻧﺰﻟـﻮﺍ‬
‫ﺑﺄﺟﻨﺎﺩﻳﻦ ﻣﻦ ﺟﻨﻮﺏ ﻓﻠﺴﻄﲔ ﻭﺃﻥ ﻧﺼﺎﺭﻯ ﺍﻟﻌﺮﺏ ﻭﺃﻫﻞ ﺍﻟﺸﺎﻡ ﻗﺪ ﺳﺎﺭﻋﻮﺍ ﺑﺎﻹﻧﻀﻤﺎﻡ ﺇﻟﻴﻪ ﻓﺨﺮﺝ ﺧﺎﻟﺪ‬
‫ﺽ ﺟﻨﺪﻩ ﻭﻳ‪‬ـﺤﻤﺴﻬﻢ ‪ ،‬ﻭﺃﻗﺎﻡ ﻧﺴﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺧﻠﻒ ﺍﳉـﻴﺶ ﻳﺒﺘـﻬﻠﻦ ﺇﱃ ﺍﷲ‬ ‫ﻒ ﻗﻮﺍﺗﻪ ﻭﺃﻗﺒﻞ ﻳ‪‬ﺤﺮ ‪‬‬
‫ﻓﺼ ‪‬‬
‫ﻭﻳﺪﻋﻮﻧﻪ ﻭﻳﺴﺘﻐﺜﻨﻪ ‪ ،‬ﻭﻛﻠﻤﺎ ﻣﺮ ‪‬ﻦ ﺭﺟﻞ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺩﻓﻌﻦ ﺇﻟﻴﻪ ﺃﻭﻻﺩﻫﻦ ﻭﻗﻠﻦ ﻟﻪ ﻗﺎﺗﻠﻮﺍ ﺩﻭﻥ ﺃﻭﻻﺩﻛﻢ‬
‫ﻭﻧﺴﺎﺋﻜﻢ ‪ ،‬ﻛﻤﺎ ﺃﻣﺮﻫﻦ ﺧﺎﻟﺪ ﺃﻥ ﻳ‪‬ﺤﺮﻣﻦ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﻣﺎ ﻛﺎﻥ ﻣﺒﺎﺣﹰﺎ ﻣﻌﻬﻦ ‪ ،‬ﰒ ﲪﻞ ﺧﺎﻟـﺪ ﻭﺻـﺤﺒﻪ‬
‫ﻋﻠﻰ ﺍﻟﺮﻭﻡ ﻓﻤﺎ ﺻﱪ ﺍﻟﺮﻭﻡ ﳍﻢ ﻓﻮﺍﻗﹰﺎ ﻭﺍ‪‬ﺰﻣﻮﺍ ﻫﺰﳝﺔ ﺷﺪﻳﺪﺓ ﻭﻗﺘﻠﻬﻢ ﺍﳌﺴﻠﻤﻮﻥ ﻛﻴﻒ ﺷـﺎﺀﻭﺍ ‪ ،‬ﻭﺃﺻـﺎﺑﻮﺍ‬
‫ﻣﻌﺴﻜﺮﻫﻢ ﻭﻣﺎ ﺣﻮﻯ‬
‫ﺍﷲ ﺍﷲ ﻳﺎ ﺣﻔﻴﺪﺍﺕ ﺻﻔﻴﺔ ﻭﺃﲰﺎﺀ ﻭﺍﳋﻨﺴﺎﺀ‬
‫ﺃﻻ ﺗﺮﻳﻦ ﺃﻥ ﺍﻷﻣﺔ ُﳓﺮ ﻣﻦ ﺍﻟﻮﺭﻳﺪ ﺇﱃ ﺍﻟﻮﺭﻳﺪ ﻭﺗ‪‬ﺴﺘﺒﺎﺡ ﻣﻦ ﴰﺎﳍﺎ ﺇﱃ ﺟﻨﻮ‪‬ﺎ ﻭﻣﻦ ﺷـﺮﻗﻬﺎ ﺇﱃ ﻏﺮ‪‬ـﺎ ﺃﱂ‬
‫ﻳﺒﺎﻏﻜﻦ ﻣﺎ ﺗﻼﻗﻴﻪ ﺃﺧﻮﺍﺗﻜﻦ ﰲ ﺳﺠﻮﻥ ﺍﻟﻘﻬﺮ ﺍﻟﺼﻠﻴﱯ ‪ ،‬ﻭﻫﻞ ﺍﺳﺘﺸﻌﺮﺕ ﺇﺣﺪﺍﻛﻦ ﺃﻥ ﻟﻮ ﻛﺎﻧﺖ ﻣﻜﺎ‪‬ﻦ‬
‫ﻛﻴﻒ ﺳﻴﻜﻮﻥ ﺣﺎﳍﺎ ﻭﺃ‪‬ﺎ ﺗﺘﻤﲎ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﻷﻣﺔ ﺍﺳﺘﻨﻘﺎﺫﻫﺎ ﻭﻓﻚ ﺃﺳﺮﻫﺎ‬
‫ﻭﻟﻘﺪ ﺑﻌﺚ ﱄ ﻛﺜﲑ ﻣﻦ ﺍﻷﺧﻮﺍﺕ ﺍ‪‬ﺎﻫﺪﺍﺕ ﰲ ﺃﺭﺽ ﺍﻟﺮﺍﻓﺪﻳﻦ ﻳﻄﻠﱭ ﺍﻟﻘﻴـﺎﻡ ﺑﻌﻤﻠﻴـﺎﺕ ﺍﺳﺘـﺸﻬﺎﺩﻳﺔ‬
‫ﻭﻳﻠﺤﺤﻦ ﰲ ﻃﻠﺐ ﺫﻟﻚ‬
‫ﻭﻗﺪ ﻛﺘﺒﺖ ﱄ ﺇﺣﺪﺍﻫﻦ ﺭﺳﺎﻟﺔ ﺳﻄﺮ‪‬ﺎ ﲟﺰﻳﺞ ﺩﻣﻌﻬﺎ ﻭﺩﻣﻬﺎ ﻭﺫﻟﻚ ﺑﻌﺪ ﺍﺳﺘﺸﻬﺎﺩ ﺍﻹﺧﻮﺓ ﰲ ﻋﻤﻠﻴـﺔ ﺃﰊ‬
‫ﻏﺮﻳﺐ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻳﺮﻭﻣﻮﻥ ﻣﻨﻬﺎ ﺍﺳﺘﻨﻘﺎﺫ ﺍﻷﺳﲑﺍﺕ ﻣﻦ ﺳﺠﻮﻥ ﺍﻟﻘﻬﺮﺍﻟﺼﻠﻴﱯ ﻛﺘﺒﺖ ﺗﻠﺢ ﻋﻠﻲ ﻓﻴﻬﺎ ﺑﺘﻨﻔﻴﺬ‬
‫ﻼ ﺃﻥ ﺃﺳﺘﺠﻴﺐ ﳍﺎ‬ ‫ﻋﻤﻠﻴﺔ ﺍﺳﺘﺸﻬﺎﺩﻳﺔ ﻗﺎﺋﻠﺔ ‪ :‬ﺇﻥ ﺍﳊﻴﺎﺓ ﻻ ﺗﻄﻴﺐ ﺑﻌﺪ ﻣﻘﺘﻞ ﻫﺆﻻﺀ ‪ ،‬ﻭﺍﺳﺘﺤﻠﻔﺘﲏ ﺑﺎﷲ ﻃﻮﻳ ﹰ‬
‫ﰲ ﻃﻠﺒﻬﺎ ‪ ،‬ﻭﻣﻨﺬ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻭﺇﱃ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ ﻭﺫﻟﻚ ﻗﺮﺍﺑﺔ ﲦﺎﻧﻴﺔ ﺃﺷﻬﺮ ﻭﻫﻲ ﺗﻮﺍﺻﻞ ﺍﻟﺼﻮﻡ ﻻ ﺗﻔﻄﺮ‬
‫ﻭﻳﻌﻠﻢ ﺍﷲ ﻣﻘﺪﺍﺭ ﺗﺄﺛﺮﻱ ﺑﻜﻠﻤﺎ‪‬ﺎ ﻭﻣﺎ ﲤﺎﻟﻜﺖ ﻧﻔﺴﻲ ﻓﺒﻜﻴﺖ ﺃﺳﻔﹰﺎ ﻋﻠﻰ ﺣﺎﻝ ﻫﺬﻩ ﺍﻷﻣﺔ‬
‫ﺃﳍﺬﺍ ﺍﳊﺪ ﻭﺻﻠﺖ ﺍﳌﻬﺎﻧﺔ ﺑﺄﻣﱵ ﻫﻞ ﻓﲏ ﺍﻟﺮﺟﺎﻝ ﻓﺎﺿﻄﺮﺭﻧﺎ ﻟﺘﺠﻨﻴﺪ ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﺃﻟﻴﺲ ﻣﻦ ﺍﻟﻌﺎﺭ ﻋﻠﻰ ﺃﺑﻨﺎﺀ ﺃﻣﱵ‬
‫ﺃﻥ ﺗﻄﻠﺐ ﺃﺧﻮﺍﺗﻨﺎ ﺍﻟﻄﺎﻫﺮﺍﺕ ﺍﻟﻌﻔﻴﻔﺎﺕ ﺃﻥ ﻳﻘﻤﻦ ﺑﺎﻟﻌﻤﻠﻴﺎﺕ ﺍﻻﺳﺘﺸﻬﺎﺩﻳﺔ ﻭﺭﺟﺎﻝ ﺃﻣﱵ ﰲ ﺳﺒﺎ‪‬ﻢ ﻧﺎﺋﻤﻮﻥ‬
‫ﻭﰲ ﳍﻮﻫﻢ ﻳﻠﻌﺒﻮﻥ‬
‫ﻭﻫﺬﻩ ﺭﺳﺎﻟﺔ ﺇﱃ ﻋﺪﻭ ﺍﷲ ﺑﻮﺵ ‪:‬‬
‫ﻟﻘﺪ ﻏﺮﺗﻚ ﻣﻦ ﻗﺒﻞ ﻗﻮﺗﻚ ‪ ،‬ﻭﺍﻣﺘﻸ ﺑﺎﻟﺒﺎﻃﻞ ﺻﺪﺭﻙ‪ ،‬ﻭﺧﻀﺖ ﺍﳊﺮﺏ ﻋﻠﻰ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‬
‫ﻭﺯﻋﻤﺖ ﺃﻧﻚ ﲣﻮﺽ ﺣﺮﺑﹰﺎ ﻣﻘﺪﺳﺔ ﻭﺃﻥ ﺇﳍﻚ ﻫﻮ ﻣﻦ ﺃﻣﺮﻙ ‪‬ﺬﻩ ﺍﳊﺮﺏ‬
‫ﰒ ﺳﻮﻟﺖ ﻟﻚ ﻧﻔﺴﻚ ﻓﺜﻨﻴﺖ ﺑﺎﳊﺮﺏ ﻋﻠﻰ ﺍﻟﻌﺮﺍﻕ ﻟﻠﺘﻤﻜﲔ ﻟﺪﻭﻟﺔ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻇﻨﻨﺖ ﺃﻥ ﺍﻷﻣﺮ ﺳﻴﺴﲑ ﻭﻓﻖ‬
‫ﻣﺎ ﺧﻄﻄﺖ ﻟﻪ ﻭﻫﻮﻳﺖ‬
‫ﻭﻣﺎ ﺩﺍﺭ ﰲ ﺧﻠﺪﻙ ﺃﻥ ﺍﷲ ﻗﺪ ﺍﺩ‪‬ﺧﺮ ﻟﻚ ﻣﺎ ﻳﺴﻮﺀﻙ ﻋﻠﻰ ﻳﺪﻱ ﻓﺌﺔ ﻗﻠﻴﻠﺔ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺟﻨﻮﺩ ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﻣﻦ ﻣﻬﺎﺟﺮﻳﻦ ﻭﺃﻧﺼﺎﺭ ﺍﻟﺬﻳﻦ ﻣﺮﻏﻮﺍ ﺃﻧﻒ ﺟﻴﺸﻚ ﰲ ﺍﻟﺘﺮﺍﺏ ﻋﻠﻰ ﻣﺮﺃﻯ ﻭﻣﺴﻤﻊ ﻣﻦ ﺍﻟﻌﺎﱂ ﺃﲨﻊ‬

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‫‪٣٠٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﺄﻳﻦ ﺇﳍﻚ ﺍﻟﺬﻱ ﺯﻋﻤﺖ ؟؟ ﻓﻠﺘﺪﻋﻪ ﻓﻠﻴﻨﻘﺬﻙ ﻭﺟﻨﻮﺩﻙ ﻣﻦ ﻫﺬﺍ ﺍﳌﺴﺘﻨﻘﻊ ﺍﻟﺬﻱ ﻏﺮﻗﺘﻢ ﻓﻴﻪ ﺇﻥ ﻛﻨﺖ ﻣـﻦ‬
‫ﺍﻟﺼﺎﺩﻗﲔ‬
‫ﻟﻘﺪ ﻗﻠﺖ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﺍﻹﻟﻪ ﺍﻟﺬﻱ ﻳﻌﺒﺪﻩ ﻫﺆﻻﺀ ﺍ‪‬ﺎﻫﺪﻭﻥ ﻫﻮ ﺇﻟﻪ ﻭﺛﲏ ﻓﺎﺳﺪ ﻛﻤﺎ ﺯﻋﻤﺖ‬
‫ﻭﻣﺎ ﺩﺭﻳﺖ ﺑﺄﻥ ﺍﻹﻟﻪ ﺍﻟﺬﻱ ﻧﻌﺒﺪﻩ ﻭﻧﻠﻮﺫ ﺑﻪ ﻭﻧﺘﻮﻛﻞ ﻋﻠﻴﻪ ﻫﻮ ﺍﻟﺬﻱ ﻗﺬﻑ ﺍﻟﺮﻋﺐ ﰲ ﻗﻠﻮﺏ ﺟﻨﻮﺩﻙ ﻭﺭﺑﻂ‬
‫ﻋﻠﻰ ﻗﻠﻮﺏ ﻫﺬﻩ ﺍﻟﻔﺌﺔ ﺍﻟﺼﺎﺑﺮﺓ ‪ ،‬ﻭﺇﻷ ﻓﻘﻞ ﱄ ﻣﻦ ﺍﻟﺬﻱ ﺃﻇﻬﺮ ﻫﺆﻻﺀ ﺍﻟﺸﻌﺚ ﺍﻟﻐـﱪ ﺍﻟﻘﻠﻴﻠـﺔ ﺃﻋـﺪﺍﺩﻫﻢ‬
‫ﺍﻟﻀﻌﻴﻔﺔ ﻋ‪‬ﺪﺩﻫﻢ ﻋﻠﻰ ﺟﻴﺸﻚ ﺍﻟﻌﺮﻣﺮﻡ ﻭﺁﻟﺘﻚ ﺍﻟﻌﺴﻜﺮﻳﺔ ﺍﻟﻀﺨﻤﺔ ﺇﻧﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﺬﻱ ﺃﻫﻠـﻚ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﻔﻴﻞ ﻳﻮﻡ ﺃﻥ ﺃﻗﺒﻠﻮﺍ ﲜﺤﺎﻓﻠﻬﻢ ﳍﺪﻡ ﺍﻟﻜﻌﺒﺔ ﻓﺄﺭﺳﻞ ﻋﻠﻴﻬﻢ ﻃﲑﹰﺍ ﺃﺑﺎﺑﻴﻞ ﺗﺮﻣﻴﻬﻢ ﲝﺠﺎﺭﺓ ﻣﻦ ﺳﺠﻴﻞ‬
‫ﻭﺩﻋﲏ ﺃﳘﺲ ﰲ ﺃﺫﻧﻚ ﺍﻟﺼﻤﺎﺀ ﻳﺎ ﺻﺎﺣﺐ ﺍﻟﻔﻴﻞ ‪:‬‬
‫ﺇﻥ ﺍﻹﻟﻪ ﺍﻟﺬﻱ ﺗﻌﺒﺪﻩ ﺃﻳﻬﺎ ﺍﻷﲪﻖ ﻭﻳﻌﺒﺪﻩ ﺃﺫﻧﺎﺑﻚ ﻣﻦ ﺍﻟﺮﻭﺍﻓﺾ ﺍﳊﺎﻗﺪﻳﻦ ﳍﻮ ﺇﻟﻪ ﺳـﻮﺀ ‪ ،‬ﻭﺇﻥ ﻣـﺴﻴﺤﻚ‬
‫ﺍﻟﺬﻱ ﺗﻨﺘﻈﺮﻩ ﻭﻋﺴﻜﺮﻳﻬﻢ ﺍﻟﺬﻱ ﻳﻨﺘﻈﺮﻩ ﺃﺫﻧﺎﺑﻚ ﺍﻟﺮﻭﺍﻓﺾ ﳍﻮ ﺇﻟﻪ ﻭﺍﺣﺪ ﺇﻧﻪ ﺍﳌﺴﻴﺢ ﺍﻟﺪﺟﺎﻝ ‪ ،‬ﻓﺎﲝﺜﻮﺍ ﻋﻨﻪ‬
‫ﰲ ﺳﺮﺩﺍﺏ ﺳﺎﻣﺮﺍﺀ ﺃﻭ ﰲ ﺳﻬﻞ ﳎﻴﺪﻭ ﻟﻌﻠﻪ ﻳﻨﻘﺬﻛﻢ ‪ ،‬ﻭﺳﻨﻨﻈﺮ ﺃﻳﻬﺎ ﺍﻷﲪﻖ ﺍﳌﻄﺎﻉ ﻣﻦ ﺳﻴﻨﺘﺼﺮ ﰲ ‪‬ﺎﻳـﺔ‬
‫ﺍﳌﻌﺮﻛﺔ ﺃﺇﳍﻨﺎ ﺃﻡ ﺇﳍﻜﻢ‬
‫} ﺃﻡ ﳍﻢ ﺁﳍﺔ ﲤﻨﻌﻬﻢ ﻣﻦ ﺩﻭﻧﻨﺎ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﻧﺼﺮ ﺃﻧﻔﺴﻬﻢ ﻭﻻ ﻫﻢ ﻣﻨﺎ ﻳﺼﺤﺒﻮﻥ {‬
‫ﺃﻣﺔ ﺍﻹﺳﻼﻡ ‪..‬‬
‫ﺇﻧﻨﺎ ﻧﻌﺘﻘﺪ ﺃﻥ ﺍﳉﻬﺎﺩ ﰲ ﺍﻟﻌﺮﺍﻕ ﻓﺘﻨﺔ ﻭﺍﺑﺘﻼﺀ ﻭﲤﺤﻴﺺ ﻣﻦ ﺍﷲ ﻟﻴﻤﻴﺰ ﺍﻟﺼﺎﺩﻕ ﻣﻦ ﺍﻟﻜﺎﺫﺏ ‪ ،‬ﻭﺍﳋﺒﻴﺚ ﻣﻦ‬
‫ﺾ‬
‫ﺍﻟﻄﻴﺐ ‪ ،‬ﻭﻟﻌﻠﻪ ﻗﺪ ﺑﻠﻐﻜﻢ ﺧﻄﺔ ﺍﳌﻜﺮ ﺍﻟﺼﻠﻴﱯ ﺍﻟﱵ ﳉﺄ ﺇﻟﻴﻬﺎ ﺑﻨﻮ ﺍﻷﺻـﻔﺮ ﺑﻌـﺪ ﺃﻥ ﺃﻓـﺰﻋﻬﻢ ﻭﺃﻗـ ‪‬‬
‫ﻣﻀﺎﺟﻌﻬﻢ ﻭﺃﺭ‪‬ﻕ ﻟﻴﻠﻬﻢ ﺿﺮﺑﺎﺕ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺍﳌﺘﺘﺎﻟﻴﺔ ‪ ،‬ﻭﺍﻟﱵ ﺃﻓﻘﺪﺕ ﺍﻟﺼﻠﻴﺒﻴﲔ ﺗﻮﺍﺯ‪‬ﻢ ‪ ،‬ﻭﺃﺻـﺒﺢ ﺭﻣـﻮﺯ‬
‫ﺍﻟﺒﲔ ) ﺍﻷﺳﻮﺩ ( ﻳﺘﺨﺒﻄﻮﻥ ﰲ ﺗﺼﺮﳛﺎ‪‬ﻢ ؛ ﻓﺼﺮﺣﻮﺍ ﲟﻮﺍﻓﻘﺘﻬﻢ ﻋﻠﻰ ﺍﻟﺘﻔﺎﻭﺽ ﻣﻊ ﺍﳌﻘﺎﻭﻣـﺔ ﺍﳌـﺴﻠﺤﺔ‬
‫ﺍﳌﺰﻋﻮﻣﺔ ﰲ ﺍﻟﻌﺮﺍﻕ ﻳﺮﻭﻣﻮﻥ ﻣﻦ ﺫﻟﻚ ﻭﻗﻒ ﻧﺰﻳﻒ ﺍﻟﺪﻡ ﺍﳌﺘﻮﺍﺻﻞ ﻣﻦ ﻗﻮﺍﺕ ﺍﻟـﺼﻠﻴﺒﻴﲔ ﻭﺃﺫﻧـﺎ‪‬ﻢ ﻣـﻦ‬
‫ﺍﳌﺮﺗﺪﻳﻦ ﻭﳏﺎﻭﻟﺔ ﺷﻖ ﺻﻔﻮﻑ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﺍﻟﺘﺸﻮﻳﺶ ﻋﻠﻰ ﺭﺍﻳﺔ ﺍﳉﻬﺎﺩ ﺍﻟﺼﺎﻓﻴﺔ ‪ ،‬ﻭﻟﻨﺎ ﻭﻗﻔﺔ ﻣﻊ ﺧﻄﺔ ﺍﳌﻜﺮ‬
‫ﻫﺬﻩ ﻓﻨﻘﻮﻝ ‪:‬‬
‫ﻻﺑﺪ ﺃﻥ ﻳﻌﻠﻢ ﺍﻟﻘﺎﺻﻲ ﻭﺍﻟﺪﺍﱐ ﺑﺄﻥ ﺍﻟﻌﺪﻭ ﺍﻟﺼﻠﻴﱯ ﻋﻨﺪﻣﺎ ﺍﺟﺘﺎﺡ ﺍﻟﻌﺮﺍﻕ ﻭﺳﻘﻂ ﺣـﺰ ﺏ ﺍﻟﺒﻌﺚ ﺍﻟﻜـﺎﻓﺮ‬
‫ﻭ‪‬ﺎﻭﺕ ﺭﻣﻮﺯﻩ ﻭﺃﺫﻧﺎﺑﻪ ﻭﺍﻧﻔﺮﻁ ﻋﻘﺪ ﺟﻴﺸﻪ ؛ ‪‬ﺾ ﺍ‪‬ﺎﻫﺪﻭﻥ ﻳﺬﻭﺩﻥ ﻋﻦ ﺣﻴﺎﺽ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻟﻄﺮﺩ ﺍﻟﻐﺰﺍﺓ‬
‫ﺍﶈﺘﻠﲔ ‪ ،‬ﻭﻗﺎﻣﺖ ﺳﻮﻕ ﺍﳉﻬﺎﺩ ‪ ،‬ﻭﺗﺴﺎﺑﻖ ﺍﻷﺑﻄﺎﻝ ﺇﱃ ﺍﳉﻼﺩ ‪ ،‬ﻭﲢﺮﻛﺖ ﻛﺘﺎﺋﺐ ﺍﻻﺳﺘﺸﻬﺎﺩﻳﲔ ﻓﺄﺣﺎﻟﻮﺍ‬
‫ﻟﻴﻞ ﺍﻟﻌﺪﻭ ﳎﻤﺮﹰﺍ ‪ ،‬ﻭﺍﻧﱪﺕ ﺍﻟﻜﺘﺎﺋﺐ ﻭﺍ‪‬ﺎﻣﻴﻊ ‪ ،‬ﻭﺗﻘﺪﻣﺖ ﺍﻟﺰﺣﻮﻑ ‪ ،‬ﻭﺍﻟﺘﺤﻤﺖ ﺍﻟﺼﻔﻮﻑ ﻳﺬﻳﻘﻮﻥ ﺍﻟﻌﺪﻭ‬
‫ﻛﺄﺱ ﺍﳊﺘﻮﻑ ‪ ،‬ﻭﺍﻧﻘﻀﺖ ﺃﺳﻮﺩ ﺍﻟﺘﻮﺣﻴﺪ ﻋﻠﻴﻬﻢ ﺍﻧﻘﻀﺎﺽ ﺍﻟﺼﻘﻮﺭ ﻋﻠﻰ ﺑ‪‬ـﻐﺎﺙ ﺍﻟﻄﻴﻮﺭ ‪ ،‬ﻓﺨﺮﻗـﻮﻫﻢ‬
‫ﺑﺪﺩﺍ ﻭﺟﻌﻠﻮﻫﻢ ﻓﺪﺩﺍ ‪ ،‬ﻓﻘﺎﻣﺖ ﺳﻮﻕ ﺍﳉﻨﺎﻥ ﻭﺗﺴﺎﺑﻖ ﺍﻟﺸﺠﻌﺎﻥ ﻛﻞ ﻳﺒﺘﻐﻲ ﺟﻮﺍﺭ ﺍﻟﺮﲪﻦ‬
‫ﻓﺘﺨﻠﺨﻠﺖ ﺻﻔﻮﻑ ﺍﻟﻌﺪﻭ ﻭﺩﺏ ﺍﻟﺮﻋﺐ ﰲ ﺻﻔﻮﻓﻬﻢ ‪ ،‬ﻭﺗﺰﻟﺰﻟﺖ ﻗﻮﺍﻋﺪﻫﻢ ﻭﺣﺼﻮ‪‬ﻢ ‪ ،‬ﻭﺑﺪﺃﺕ ﺑﻔـﻀﻞ‬
‫ﺍﷲ ﺗﻀﺢ ﻣﻌﺎﱂ ﺍﳌﻌﺮﻛﺔ ‪ ،‬ﻭﻛﺜﺮﺕ ﺧﺴﺎﺉ ﺍﻟﻌﺪﻭ ﰲ ﺍﳌﻌﺪﺍﺕ ﻭﺍﻷﺭﻭﺍﺡ ‪ ،‬ﻭﺃﺻﺒﺢ ﺍﻟﻌﺮﺍﻕ ﺑﺄﻛﻤﻠﻪ ﺟﺤﻴﻤﹰﺎ‬

‫‪٣٠٥‬‬
 ‫‪٣٠٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻋﻠﻰ ﻋ‪‬ـﺒ‪‬ﺎﺩ ﺍﻟﺼﻠﻴﺐ ‪ ،‬ﻭﺍﺗﺴﻊ ﺍﳋﺮﻕ ﻋﻠﻰ ﺍﻟﺮﺍﻗﻊ ‪ ،‬ﻭﺍﻧﻜﺸﻒ ﻇﻬﺮ ﺍﻟﻌﺪﻭ ﻭﱂ ﻳﻌـﺪ ﺑﺎﺳـﺘﻄﺎﻋﺘﻬﻢ ﺃﻥ‬
‫ﻳﻐﻄﻮﺍ ﺣﻘﻴﻘﺔ ﺍﳌﻌﺮﻛﺔ ؛ ﻓﻌﻤﺪﻭﺍ ﻛﻤﺎ ﺃﺳﻠﻔﻨﺎ ﺇﱃ ﺍﻹﺗﻴﺎﻥ ﺑﺒﻌﺾ ﺍﳌﺮﺗﺰﻗﺔ ﻣﻦ ﺃﺑﻨﺎﺀ ﺟﻠﺪﺗﻨﺎ ﻋﻠﻰ ﺃ‪‬ﻢ ﳝﺜﻠـﻮﻥ‬
‫ﺍﳌﻘﺎﻭﻣﺔ ﺣﱴ ﻳﻜﻮﻧﻮﻥ ﺍﻟﻮﺍﺟﻬﺔ ﺍﻟﱵ ﺗﻘﻄﻒ ﲦﺎﺭ ﺍﳉﻬﺎﺩ ‪ ،‬ﻭﻟﻴﺴﻌﻮﺍ ﺇﱃ ﺇﻧﻘﺎﺫ ﺍﻟﺴﻴﺪ ﺍﻷﻣﺮﻳﻜﻲ ﻣﻦ ﺍﳌﺴﺘﻨﻘﻊ‬
‫ﺍﻟﺬﻱ ﻏﺮﻕ ﻓﻴﻪ ‪ ،‬ﻓﺄﻳﻦ ﻫﺬﻩ ﺍﳌﻘﺎﻭﻣﺔ ؟؟ ﺃﻳﻦ ﻫﻢ ﻓﺮﺳﺎ‪‬ﺎ ؟؟ ﺍﻟﺬﻳﻦ ﱂ ﻧﺴﻤﻊ ‪‬ﻢ ﻭﱂ ﻧﺮﻫﻢ ﻃﻮﺍﻝ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﺳﻨﺘﲔ ﻣﻦ ﺍﳊﺮﺏ ﺍﻟﻀﺮﻭﺱ ؟؟ ﻓﺄﻳﻦ ﻫﻢ ﻭﺃﻳﻦ ﺗﻀﺤﻴﺎ‪‬ﻢ ؟؟ ﻭﺃﻳﻦ ﺻﻮﻻ‪‬ﻢ ﻭﺟﻮﻻ‪‬ﻢ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺒﻴﲔ ﰲ‬
‫ﺃﺭﺽ ﺍﻟﻌﺮﺍﻕ ؟؟ ﺃﻳﻦ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺜﻌﺎﻟﺐ ﻳﻮﻡ ﺃﻥ ﻛﺎﻧﺖ ﺍﳌﻌﺎﺭﻙ ﺗﺪﻭﺭ ﺭﺣﺎﻫﺎ ﰲ ﺍﻟﻔﻠﻮﺟـﺔ ﻭﰲ ﺍﻟﻘـﺎﺋﻢ‬
‫ﻭﺍﳌﻮﺻﻞ ﻭﺩﻳﺎﱃ ﻭﺳﺎﻣﺮﺍﺀ ﻭﻏﲑﻫﺎ ؟؟‬
‫ﺃﰲ ﺍﻟﺴﻠﻢ ﺃﻋﻴﺎﺭﹰﺍ ﺟﻔﺎ ًﺀ ﻭﻏﻠﻈﺔ *** ﻭﰲ ﺍﳊﺮﺏ ﺃﺷﺒﺎﻩ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻌﻮﺍﺭﻙ‬
‫ﻭﳓﻦ – ﺑﻔﻀﻞ ﺍﷲ – ﻋﻠﻰ ﻋﻠﻢ ﻭﺩﺭﺍﻳﺔ ﲟﺎ ﻳ‪‬ﺤﺎﻙ ﻟﻨﺎ ﰲ ﺍﳋﻔﺎﺀ ﻣﻦ ﻣﺆﺍﻣﺮﺍﺕ ﻳﻨﺴﺠﻬﺎ ‪‬ﻋﺒ‪‬ـﺎﺩ ﺍﻟـﺼﻠﻴﺐ‬
‫ﻣﻊ ﺍﻟﺮﻭﺍﻓﺾ ﺍﳊﺎﻗﺪﻳﻦ – ﻭﻟﻸﺳﻒ – ﻣﻊ ﺑﻌﺾ ﺍﻷﺣﺰﺍﺏ ) ﺍﻻﺳﺘﺴﻼﻣﻴﺔ ( ﺍﶈﺴﻮﺑﺔ ﺯﻭﺭﹰﺍ ﻭ‪‬ﺘﺎﻧﹰﺎ ﻋﻠـﻰ‬
‫ﺍﻹﺳﻼﻡ ﻭﺍ‪‬ﺎﻫﺪﻳﻦ ﻛﺎﳊﺰﺏ ﺍﻹﺳﻼﻣﻲ ‪ ،‬ﻭﺑﻌﺾ ﺭﻣﻮﺯ ﺍﻟﻌﺸﺎﺋﺮ ﺍﻟﺬﻳﻦ ﺍﺭﺗﻀﻮﺍ ﺑـﺄﻥ ﻳﻜﻮﻧـﻮﺍ ﻣﻄﺎﻳـﺎ‬
‫ﻟﻠﺼﻠﻴﺒﻴﲔ ﻟﺘﻨﻔﻴﺬ ﳐﻄﻄﻬﻢ ﰲ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ﻭﺃﻫﻠﻪ ؛ ﻓﻨﻘﻮﻝ ﳍﺆﻻﺀ ﺍﳌﺘﺂﻣﺮﻳﻦ ﺇﻥ ﺟﻬﺎﺩﻧﺎ ﻫﻮ ﻟﻨـﺼﺮﺓ‬
‫ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻭﲢﻜﻴﻢ ﺷﺮﻳﻌﺔ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪ ،‬ﻭﺭﺩ ﻋﺎﺩﻳﺔ ﺍﻟﺼﻠﻴﺒﻴﲔ ‪ ،‬ﻭﺇﻧﻨﺎ ﻟﻨﻘﺎﺗﻞ ﻋﻦ ﺩﻳﻦ ﻫﻮ ﺩﻳ ‪‬ﻦ ﻋﻈﻴﻢ ﻫﻮ‬
‫ﺩﻳﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪ ،‬ﻭﺍﻟﺬﻱ ﻛﻔﺎﻧﺎ ﻣﻜﺮ ﺍﻟﺼﻠﻴﺒﻴﲔ ﰲ ﺍﻷﻳﺎﻡ ﺍﻟﺴﺎﺑﻘﺔ ﻗﺎﺩ ‪‬ﺭ ﻋﻠـﻰ ﺃﻥ ﻳﻜﻔﻴﻨـﺎ ﻣﻜـﺮﻛﻢ ‪،‬‬
‫ﻭﻳﻔﻀﺢ ﺧﺒﻴﺌﺘﻜﻢ ‪ ،‬ﻭﻳﻜﺸﻒ ﺳﻮﺃﺗﻜﻢ‬
‫ﺤﻜﹸﻢ ﺃﻳ‪‬ﻬﺎ ﺍﳌﹸﺠ ِﺮﻣ‪‬ﻮﻥ ‪ ..‬ﻟﺌﻦ ﺗﻠﻘﻮﺍ ﺍﷲ ﺑﺬﻧﻮﺏ ﻛﺄﻣﺜﺎﻝ ﺟﺒﺎﻝ ‪‬ﺎﻣﺔ ﺧﲑ ﻟﻜﻢ ﻣﻦ ﺃﻥ ﺗﻠﻘﻮﻩ ﺑﺬﻧﺐ ﻋﻈﻴﻢ‬
‫ﻭ‪‬ﻳ ‪‬‬
‫؛ ﻭﻫﻮ ﺍﻟﺘﺂﻣﺮ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ﻭﺍ‪‬ﺎﻫﺪﻳﻦ‬
‫ﺏ ﺃﻟﻴ ‪‬ﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ {‬
‫} ﺇ ﹼﻥ ﺍﻟﹼﺬﻳ ‪‬ﻦ ﻳ‪‬ﺤﺒ‪‬ﻮﻥ ﺃ ﹾﻥ ﺗﺸِﻴﻊ ﺍﻟﻔﺎﺣﺸ ﹸﺔ ﰲ ﺍﻟﹼﺬﻳ ‪‬ﻦ ﺁﻣﻨﻮﺍ ﳍ ‪‬ﻢ ﻋﺬﺍ ‪‬‬
‫ﻭﻫﻞ ﻫﻨﺎﻙ ﺃﻋﻈﻢ ﻓﺎﺣﺸﺔ ﻣﻦ ﺗﻌﻄﻴﻞ ﺍﳉﻬﺎﺩ ﺍﻟﺬﻱ ﺑﺘﻌﻄﻴﻠﻪ ﺗ‪‬ﻨﺘﻬﻚ ﺍﻷﻋﺮﺍﺽ ﻭﺗ‪‬ﺴﺘﺒﺎﺡ ﺍﻟﺪﻳﺎﺭ !!‬
‫ﺏ ﺍﻟﻌﺒﺎﺩ ﻣﻊ ﺍﻟﻴﻬـﻮﺩ‬
‫ﻫﺎ ﻗﺪ ﺭﺿﻴﺘﻢ ﺑﺎﳌﺴﺎﳘﺔ ﰲ ﻛﺘﺎﺑﺔ ﺩﺳﺘﻮﺭ ﺍﻟﺒﻼﺩ ‪ ،‬ﻭﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺗﻌﺒﻴﺪ ﺍﳋﻠﻖ ﻟﻐﲑ ﺭ ‪‬‬
‫ﻭﺍﻟﺼﻠﻴﺒﻴﲔ ﻭﺍﻟﺮﻭﺍﻓﺾ ﺍﳊﺎﻗﺪﻳﻦ ؛ ﻭﻳﺎﳍﺎ ﻣﻦ ﺟﺮﳝﺔ ﺗﻘﺸﻌﺮ ﻣﻨﻬﺎ ﺍﳉﻠﻮﺩ ﻭﺗﺸﻤﺌﺰ ﻣﻨﻬﺎ ﺍﻟﻨﻔﻮﺱ‬
‫} ﹶﺃﻓﹶﻐﲑ ﺩﻳﻦ ﺍﷲ ﻳ‪‬ﺒﻐ‪‬ﻮﻥ ﻭﻟ ‪‬ﻪ ﺃﹶﺳﻠ ‪‬ﻢ ﻣﻦ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻃﻮﻋﹰﺎ ﻭﻛﺮﻫﹰﺎ ﻭﺇِﻟﻴﻪ ‪‬ﻳ ‪‬ﺮ ‪‬ﺟﻌ‪‬ﻮﻥ {‬
‫ﻓﻠﻴﺴﻤﻊ ﺍﻟﻘﺎﺻﻲ ﻭﺍﻟﺪﺍﱐ ‪ ..‬ﺃﻧﻨﺎ ﻧﻌﻠﻨﻬﺎ ﺑﻴﻀﺎﺀ ﺻﺎﻓﻴﺔ ﺑﺄﻧﻨﺎ ﻟﻦ ﻧ‪‬ﺴﻠﻢ ﺭﺍﻳﺔ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺒﻼﺩ ﺇﱃ ﻣﻦ ﻻ ﻳﺆﲤﻨﻮﻥ‬
‫ﻼ ﻋﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ‬
‫ﻋﻠﻰ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﹰﺎ ﻓﻀ ﹰ‬
‫ﺑﻞ ﻣﺎ ﺻﺎﺭ ﳍﻢ ﻗﻴﻤﺔ ﻭﻣﺎ ﺍﺿﻄﺮ ﺍﻟﻌﺪﻭ ﻟﻠﺠﻠﻮﺱ ﻣﻌﻬﻢ ﺇﻻ ﺑﺪﻣﺎﺀ ﺍ‪‬ﺎﻫﺪﻳﻦ ‪.‬‬
‫ﻭﻭﺍﷲ ‪ ..‬ﻟﻦ ﻧﺘﻮﻗﻒ ﻋﻦ ﻗﺘﺎﻝ ﺍﻟﺼﻠﻴﺒﻴﲔ ﻭﺃﻋﻮﺍ‪‬ﻢ ﻣﻦ ﺍﳌﺮﺗﺪﻳﻦ ﺇﻻ ﺃﻥ ﻧﻜﻮﻥ ﰲ ﺑـﺎﻃﻦ ﺍﻷﺭﺽ ﻻ ﻋﻠـﻰ‬
‫ﻇﺎﻫﺮﻫﺎ‬
‫ﻭﻟﻴﻌﻠﻢ ﺃﺻﺤﺎﺏ ﻣﻨﻬﺞ ) ﺇﻣﺴﺎﻙ ﺍﻟﻌﺼﺎ ﻣﻦ ﺍﻟﻮﺳﻂ ( ﺃﻧﻪ ﻗﺪ ﻭﻟـّﻰ ﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﻳ‪‬ﺘـﺎﺟﺮ ﺑـﻪ ﺑـﺪﻣﺎﺀ‬
‫ﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﺗ‪‬ﺘﺨﺬ ﲨﺎﲨﻬﻢ ﺟﺴﺮﹰﺍ ﻳﻌﱪ ﻋﻠﻴﻪ ﺍﳌﻨﺘﻔﻌﻮﻥ‬

‫‪٣٠٦‬‬
‫‪٣٠٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺃﻣ‪‬ـﺎ ﺃﻧﺘﻢ ﺃﻳﻬﺎ ﺍ‪‬ﺎﻫﺪﻭﻥ ‪ ..‬ﻳﺎ ﻟﻴﻮﺙ ﺍﳊﻤﻰ ‪ ..‬ﻭﻳﺎ ﺃﺳﻮﺩ ﺍﻟﻮﻏﻰ ‪:‬‬
‫ﺇﻥ ﺍﻟﻌﺪﻭ ﻳﻌﻴﺶ ﺃﺳﻮﺃ ﺃﻳﺎﻣﻪ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﺮﺍﻓﺪﻳﻦ ‪ ،‬ﻓﻘﺪ ‪‬ﻋﻈﹸـﻤﺖ ﻓﻴﻪ ﺍﻟﻨﻜﺎﻳـﺔ ‪ ،‬ﻭﺃﺛﺨﻨﺘـﻪ ﺍﳉـﺮﺍﺡ ‪،‬‬
‫ﻭﻣﻌﻨﻮﻳﺎﺕ ﺟﻨﻮﺩﻩ ﰲ ﺃﺩﱏ ﻣﺴﺘﻮﻯ ﳍﺎ ‪ ،‬ﻭﻳﻈﻬﺮ ﺫﻟﻚ ﺟﻠﻴﹰﺎ ﻋﻠﻰ ﻓﻠﺘﺎﺕ ﺗﺼﺮﳛﺎﺕ ﻗﺎﺩ‪‬ﻢ ﻭﻛﱪﺍﺋﻬﻢ ﺣﱴ‬
‫ﺻﺮ‪‬ﺡ ﺑﻌﺾ ﺃﻋﻀﺎﺀ ﺍﻟﻜﻮﳒﺮﺱ ) ﺑﺄﻥ ﺃﻣﺮﻳﻜﺎ ﲣﺴﺮ ﺍﳊﺮﺏ ﰲ ﺍﻟﻌﺮﺍﻕ ( ﻭﻣﺎ ﺫﻟﻚ ﺇﻻ ﺑﻔﻀﻞ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ ﰒ ﺑﻔﻀﻞ ﺿﺮﺑﺎﺗﻜﻢ ﺍﳌﺮﻛﺰﺓ ﻭﺍﳌﻮﺟﻌﺔ ﻭﺍﻟﱵ ﺟﻌﻠﺘﻬﻢ ﻳﻔﺰﻋﻮﻥ ﺇﱃ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ ﻭﻳﺴﻌﻮﻥ ﺑﻜﻞ‬
‫ﻭﺳﻴﻠﺔ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ﻭﺍ‪‬ﺎﻫﺪﻳﻦ‬
‫ﻓﻜﻮﻧﻮﺍ ﺭﲪﻜﻢ ﺍﷲ ﻋﻠﻰ ﺣﺬﺭ ‪ ،‬ﻭﺍﺻﱪﻭﺍ ﻋﻠﻰ ﻣﺎ ﺃﻗﺎﻣﻜﻢ ﺍﷲ ﻓﻴﻪ ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﳊﻈـﺎﺕ‬
‫ﺣﺎﲰﺔ ﰲ ﺗﺎﺭﻳﺦ ﺟﻬﺎﺩﻛﻢ ﺍﳌﺸﺮﻕ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﺮﺍﻓﺪﻳﻦ ﺍﳊﺒﻴﺒﺔ ‪ ،‬ﻭﺍﻋﻠﻤﻮﺍ ﺃﻥ ﺍﻟﻨﺼﺮ ﻣـﻊ ﺍﻟـﺼﱪ ‪ ،‬ﻭﺃﻥ‬
‫ﺍﻟﻔﺮﺝ ﻣﻊ ﺍﻟﺸﺪﺓ ‪ ،‬ﺃﻥ ﻣﻊ ﺍﻟﻌﺴﺮ ﻳﺴﺮﺍ‬
‫ﻭﻻ ﻳﻬﻮﻟﻨ‪‬ـﻜﻢ ﻋﺪﺩ ﺃﻋﺪﺍﺩﻛﻢ ﻭﻻ ﻋﺪﺗﻪ ‪ ،‬ﻓﻮ ﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻣﺎ ﺍﻧﺘﺼﺮ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﻣﻌﺮﻛـﺔ ﻣـﻦ‬
‫ﻣﻌﺎﺭﻙ ﺍﻹﺳﻼﻡ ﺑﻜﺜﺮﺓ ﻋﺪﺩ ﻭﻻ ﻋﻈﻴﻢ ﻋﺪﺓ ‪ ،‬ﻭﺇﳕﺎ ﺑﺼﺪﻕ ﺗﻮﻛﻠﻬﻢ ﻋﻠﻰ ﻣﻮﻻﻫﻢ ﻭﺍﻓﺘﻘﺎﺭﻫﻢ ﻭﺫﳍﻢ ﺑـﲔ‬
‫ﻳﺪﻳﻪ‬
‫ﺫﻛﺮ ﺍﻟﻄﱪﻱ ﻭﻏﲑﻩ ﺃﻥ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﺗﻮﺟﻪ ﺑﻌﺪ ﺍﻟﻘﺎﺩﺳﻴﺔ ﺇﱃ ﺍﳌﺪﺍﺋﻦ ﻋﺎﺻـﻤﺔ‬
‫ﻛﺴﺮﻯ ﻓﻮﺟﺪ ﻋﺪﻭﻫﻢ ﻗﺪ ﺍﻋﺘﺼﻤﻮﺍ ﻣﻨﻬﻢ ﺑﻨﻬﺮ ﻋﻈﻴﻢ ﻳﻘﺬﻑ ﺑﺎﻟﺰﺑﺪ ﻟﺸﺪﺓ ﺟﺮﻳﺎﻧﻪ ‪ ،‬ﻓﺮﺃﻯ ﺳﻌﺪ ﰲ ﻣﻨﺎﻣﻪ‬
‫ﺃﻥ ﺧﻴﻮﻝ ﺍﳌﺴﻠﻤﲔ ﻗﺪ ﺍﻗﺘﺘﺤﻤﺖ ﻣﻴﺎﻩ ﺩﺟﻠﺔ ﻭﻋﱪﺕ ﻭﺟﺎﺀﺕ ﲞﲑ ﻋﻈﻴﻢ ‪ ،‬ﻓﻠﻤﺎ ﺃﺻﺒﺢ ﻗﺎﻡ ‪‬ﻢ ﺧﻄﻴﺒـﹰﺎ‬
‫ﻭﻗﺎﻝ ‪ :‬ﺇﻥ ﻋﺪﻭﻛﻢ ﻗﺪ ﺍﻋﺘﺼﻢ ﻣﻨﻜﻢ ‪‬ﺬﺍ ﺍﻟﺒﺤﺮ ﻓﻼ ﲣﻠﺼﻮﻥ ﺇﻟﻴﻬﻢ ﻣﻌﻪ ‪ ،‬ﻭﻫﻮ ﳜﻠﺼﻮﻥ ﺇﻟﻴﻜﻢ ﺇﺫﺍ ﺷﺎﺀﻭﺍ‬
‫‪ ،‬ﻓﻴﻨﺎﻭﺷﻮﻧﻜﻢ ﰲ ﺳﻔﻨﻬﻢ ﻭﻟﻴﺲ ﻭﺭﺍﺋﻜﻢ ﺷﻲﺀ ﲣﺎﻓﻮﻥ ﺃﻥ ﺗﺆﺗﻮﺍ ﻣﻨﻪ ‪ ،‬ﻭﻗﺪ ﺃﻥ ﺗﺒﺎﺩﺭﻭﺍ ﺟﻬـﺎﺩ ﺍﻟﻌـﺪﻭ‬
‫ﺑﻨﻴﺎﺗﻜﻢ ﻗﺒﻞ ﺃﻥ ﲢﻔﺮﻛﻢ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﺃﻻ ﺇﱐ ﻗﺪ ﻋﺰﻣﺖ ﻋﻠﻰ ﻗﻄﻊ ﻫﺬﺍ ﺍﻟﺒﺤﺮ ﺇﻟﻴﻬﻢ ‪ ،‬ﻓﻘﺎﻟﻮﺍ ﲨﻴﻌﹰﺎ ‪ :‬ﻋﺰﻡ ﺍﷲ‬
‫ﻟﻨﺎ ﻭﻟﻚ ﻋﻠﻰ ﺍﻟﺮﺷﺪ ﻓﺎﻓﻌﻞ ‪ ،‬ﻓﻌﱪﻭﺍ ﺍﻟﻨﻬﺮ ﻭﻋﺎﻣﺖ ‪‬ﻢ ﺍﳋﻴﻞ ‪ ،‬ﻭﺟﻌﻞ ﺳﻌﺪ ﻳﻘﻮﻝ ‪:‬‬
‫ﺣﺴﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ ‪ ..‬ﺣﺴﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ‬
‫ﻭﺍﷲ ﻟﻴﻨﺼﺮﻥ ﺍﷲ ﻭﻟﻴ‪‬ﻪ ‪ ..‬ﻭﻟﻴ‪‬ـﻈﻬﺮ ﹼﻥ ﺍﷲ ﺩﻳﻨﻪ‬
‫ﻭﻟﻴ‪‬ﻬﺰﻣﻦ‪ ‬ﺍﷲ ﻋﺪﻭﻩ ﺇﻥ ﱂ ﻳﻜﻦ ﰲ ﺍﳉﻴﺶ ﺑﻐ ‪‬ﻲ ﺃﻭ ﺫﻧﻮﺏ ﺗﻐﻠﺐ ﺍﳊﺴﻨﺎﺕ‬
‫ﻓﺨﺮﺟﻮﺍ ﻣﻦ ﺍﻟﻨﻬﺮ ﻭﻣﺎ ﻏﺮﻕ ﻣﻨﻬﻢ ﺃﺣﺪ ‪ ،‬ﻓﻬﺰﻣﻮﺍ ﺍﻟﻔﺮﺱ ‪ ،‬ﻭﻏﻨﻤﻮﺍ ﻣﺎ ﻻ ﳛﺼﻰ ﻣﻦ ﺍﳉﻮﺍﻫﺮ ﻭﺍﻟﻜﻨـﻮﺯ‬
‫ﺍﻟﻌﻈﻴﻤﺔ‬
‫ﻭﻫﺬﺍ ‪‬ﺮ ﺩﺟﻠﺔ ﺩﻭﻧﻜﻢ ﻓﺎﺳﺄﻟﻮﻩ ‪ :‬ﻫﻞ ﺟﺎﺯﻩ ﻳﻮﻣﹰﺎ ﺳﻌ ‪‬ﺪ ﻭﻣﻦ ﻣﻌﻪ ﲞﻴﻮﳍﻢ ؟؟‬
‫ﰒ ﺳﻠﻮﻩ ﺛﺎﻧﻴﺔ ‪ :‬ﻛﻴﻒ ﺟﺎﺯﻭﻩ ؟؟ ﻭﻣﺎ ﺍﻟﺬﻱ ﺻﻨﻌﻮﻩ ؟؟‬
‫ﻓﺴﻴﺠﻴﺒﻜﻢ ﺑﻠﺴﺎﻥ ﺣﺎﻟﻪ ‪ :‬ﻭﻣﺎﺫﺍ ﺃﺻﻨﻊ ﺑﺮﺟﺎﻝ ﺟﺎﺀﻭﺍ ﻣﻦ ﺗﻠﻜﻢ ﺍﻟﻘﻔﺎﺭ ﻟﻴﻘﻴﻤﻮﺍ ﺷـﺮﻉ ﺍﷲ ‪ ،‬ﻭﻳﻄﻬـﺮﻭﺍ‬
‫ﺍﻷﺭﺽ ﻣﻦ ﺭﺟﺲ ﺍﻟﻜﻔﺎﺭ ‪ ،‬ﻓﻤﺎ ﺃﻧﺎ ﺇﻻ ﺧﻠ ‪‬ﻖ ﻣﻦ ﺧﻠﻘﻪ ‪ ،‬ﻭﺟﻨﺪﻱ ﻣﻦ ﺟﻨﻮﺩﻩ ‪ ،‬ﻭﻟﺌﻦ ﺃﺗﻴﺘﻢ ﺑﺎﻷﺳﺒﺎﺏ ﺍﻟﱵ‬
‫ﺟﺎﺀﻭﺍ ‪‬ﺎ ﻟﺘﺴﺨﺮﻥ ﻟﻜﻢ ﺟﻨﻮﺩ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﻭﺍﺕ‬

‫‪٣٠٧‬‬
 ‫‪٣٠٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺖ ﺃﻗﺪﺍﻣﻜﻢ {‬‫} ﻳﺎ ﹶﺃﻳ‪‬ﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇ ﹾﻥ ‪‬ﺗﻨ‪‬ﺼﺮﻭﺍ ﺍﷲ ﻳﻨﺼ‪‬ﺮ ﹸﻛ ‪‬ﻢ ﻭﻳ‪‬ﺜﺒ ‪‬‬
‫ﺃﻻ ﺗﺮﻭﻥ ﺍﳊﺰﻥ ﺑﺎﺩﻳﹰﺎ ﻋﻠﻰ ﻗﺴﻤﺎﺕ ﻭﺟﻬﻲ !! ﻛﻴﻒ ﻻ ﻭﻋ‪‬ـﺒ‪‬ﺎﺩ ﺍﻟﺼﻠﻴﺐ ﻗﺪ ﺩﻧﺴﻮﺍ ﻣﺎﺋﻲ ﻳﻮﻡ ﺃﻥ ﺗﻨﻜﺒﺘﻢ‬
‫ﻋﻦ ﻃﺮﻳﻖ ﺳﻌ ٍﺪ ﻭﺃﺻﺤﺎﺑﻪ‬
‫ﺇﱐ ﻷﺗﺬﻛﺮ ﺗﻠﻚ ﺍﻷﻳﺎﻡ ﻓﻼ ﺃﻣﻠﻚ ﺇﻻ ﺍﻟﺒﻜﺎﺀ ﺣﻨﻴﻨﹰﺎ ﻭﺷﻮﻗﹰﺎ ﻷﻭﻟﺌﻚ ﺍﻟﺮﺟﺎﻝ ﻟﻘﺪ ﻛﺎﻧﺖ ﺃﺳﻌﺪ ﺃﻳﺎﻣﻲ ﻳﻮﻡ ﺃﻥ‬
‫ﺟﺮﻳﺖ ﻭﻫﻢ ﻋﻠﻰ ﻇﻬﺮﻱ ‪ ،‬ﺃﻻ ﻣﻦ ﻋﻮﺩﺓ ﻳﺎ ﺃﺣﻔﺎﺩ ﺳ ٍﺪ ﻭﺍﳌﺜﲎ ؟؟‬
‫ﺃﻳ‪‬ـﻬﺎ ﺍ‪‬ﺎﻫﺪﻭﻥ ‪ ..‬ﻻ ﺗﺴﺘﻮﺣﺸﻮﺍ ﻣﻦ ﻛﺜﺮﺓ ﻋﺪﺩ ﺃﻋﺪﺍﺋﻜﻢ ﻭﻗﻠﺘﻜﻢ ﻓﻜﻢ ﻣﻦ ﻓﺌﺔ ﻗﻠﻴﻠﺔ ﻏﻠﺒﺖ ﻓﺌﺔ ﻛـﺜﲑﺓ‬
‫ﺑﺈﺫﻥ ﺍﷲ ﻭﺍﷲ ﻣﻊ ﺍﻟﺼﺎﺑﺮﻳﻦ ‪ ،‬ﻭﻗﺪ ﺍﻧﺘﺼﺮ ﻧﺒﻴﻜﻢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﺻﺤﺎﺑﻪ ﰲ ﺑﺪﺭ ﻭﻋـﺪﺩﻩ ﺃﻗـﻞ‬
‫ﻣﻨﻜﻢ ﻭﻛﺬﺍ ﰲ ﻣﺆﺗﺔ ﻭﺍﻟﻘﺎﺩﺳﻴﺔ ﻭﻏﲑﻫﺎ‬
‫ﻭﺍﻋﻠﻤﻮﺍ ﺃﻧﻜﻢ ﻟﻦ ﺗﺆﺗﻮﺍ ﻣﻦ ﻗﻠﺔ ﻭﻟﻜﻨﻜﻢ ﺗﺆﺗﻮﻥ ﻣﻦ ﻗﺒﻞ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳌﻌﺎﺻﻲ ‪ ،‬ﻓﺎﺣﺘﺮﺳﻮﺍ ﺭﲪﻜﻢ ﺍﷲ ﻣﻨﻬﺎ‬
‫ﺃﺷﺪ ﺍﺣﺘﺮﺍﺳﹰﺎ ﻣﻦ ﻋﺪﻭﻛﻢ ‪ ،‬ﻭﺇﳕﺎ ﻳ‪‬ـﻨﺼﺮ ﺍﳌﺴﻠﻤﻮﻥ ﲟﻌﺼﻴﺔ ﻋﺪﻭﻫﻢ ﷲ ﻭﻟﻮﻻ ﺫﻟﻚ ﱂ ﻳﻜﻦ ﻟﻨﺎ ‪‬ﻢ ﻗﻮﺓ ‪،‬‬
‫ﻭﱂ ﳒﺪ ﺇﻟﻴﻬﻢ ﺳﺒﻴﻼ ‪ ،‬ﻓﺎﺣﺮﺻﻮﺍ ﻋﻠﻰ ﺍﳌﻮﺕ ﺗﻮﻫﺐ ﻟﻜﻢ ﺍﳊﻴﺎﺓ ‪ ،‬ﺿﺎﻋﻔﻮﺍ ﲪﻼﺗﻜﻢ ﺿﺪﻫﻢ ‪ ،‬ﻭﺃﳊـﻮﺍ‬
‫ﻋﻠﻴﻬﻢ ﻭﻻﺗﻐﻔﻠﻮﺍﻋﻨﻬﻢ‬
‫ﺍﺣﺮﺻﻮﺍ ﻋﻠﻰ ﺗﻼﻭﺓ ﻛﻼﻡ ﺑﺎﺭﻳﻜﻢ ‪ ،‬ﺃﺣﻴﻮﺍ ﺑﺎﻷﻧﻔﺎﻝ ﻭﺑﺮﺍﺀﺓ ﻟﻴﻠﻜﻢ ﻭﺃﻛﺜﺮﻭﺍ ﻣﻦ ﺫﻛﺮ ﻣﻮﻻﻛﻢ ﻓﺈﻧﻪ – ﻭﺍﷲ‬
‫– ﻧﻌﻢ ﺍﻟﻌﻮﻥ ﻋﻠﻰ ﻣﺎ ﺃﻧﺘﻢ ﻓﻴﻪ‬
‫} ﻳﺎ ﹶﺃﻳ‪‬ﻬﺎ ﺍﻟﺬﻳ ‪‬ﻦ ﺁﻣﻨ‪‬ﻮﺍ ﺇِﺫﺍ ﹶﻟ ِﻘ‪‬ﺘ ‪‬ﻢ ﻓﹶﺌﺔﹰ ﻓﺎﹾﺛﺒ‪‬ﺘﻮﺍ ﻭﺍﺫﹾﻛﺮﻭﺍ ﺍﷲ ﻛﺜِﲑﹰﺍ ﻟﻌﹶﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ﹾﻔِﻠﺤ‪‬ﻮﻥ {‬
‫ﻭﻗﺪ ﺻﺢ ﻋﻦ ﻧﺒﻴﻜﻢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ ‪ " :‬ﺃﻻ ﺃﻧﺒﺌﻜﻢ ﲞﲑ ﺃﻋﻤﺎﻟﻜﻢ ﻭﺃﺯﻛﺎﻫﺎ ﻋﻨﺪ ﻣﻠﻴﻜﻜﻢ ‪،‬‬
‫ﻭﺃﺭﻓﻬﺎ ﰲ ﺩﺭﺟﺎﺗﻜﻢ ‪ ،‬ﻭﺧﲑ ﻟﻜﻢ ﻣﻦ ﺇﻋﻄﺎﺀ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻮﺭﻕ ‪ ،‬ﻭﺧﲑ ﻟﻜﻢ ﻣـﻦ ﺃﻥ ﺗﻠﻘـﻮﺍ ﻋـﺪﻭﻛﻢ‬
‫ﻓﺘﻀﺮﺑﻮﺍ ﺃﻋﻨﺎﻗﻬﻢ ﻭﻳﻀﺮﺑﻮﺍ ﺃﻋﻨﺎﻗﻜﻢ ؟ ﻗﺎﻟﻮﺍ ‪ :‬ﻭﺫﻟﻚ ﻣﺎ ﻫﻮ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ؟ ﻗﺎﻝ ‪ :‬ﺫﻛﺮ ﺍﷲ ﻋﺰ ﻭﺟﻞ "‬
‫ﻭﻻ ﻳ ‪‬ﻐ ‪‬ﺮﻧ‪‬ﻜﻢ ﻭﻻ ﻳ‪‬ﺨﺪ‪‬ﻋﻨ‪‬ﻜﻢ ﻣﺎ ﻳﺮﻭﺟﻮﻧﻪ ﰲ ﻭﺳﺎﺋﻞ ﺇﻋﻼﻣﻬﻢ ﻋﻦ ﺍﳊﻤﻼﺕ ﺍﻟﻌﺴﻜﺮﻳﺔ ﺍﻟﱵ ﻳﻘﻮﻣﻮﻥ ‪‬ـﺎ‬
‫ﺫﺍﺕ ﺍﻻﲰﺎﺀ ﺍﻟﱪﺍﻗﺔ ‪ ،‬ﻛﺎﻟﱪﻕ ﻭﺍﻟﺮﻣﺢ ﻭﺍﳋﻨﺠﺮ ‪ ،‬ﻭﺃﺧﲑﹰﺍ ﺍﻟﺴﻴﻒ ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﻣﻮﻻﻛﻢ ‪:‬‬
‫} ﻭﻻ ﺗ‪‬ﺨﺎﻓﹸﻮﻫﻢ ﻭﺧﺎﻓﻮﻥ ﺇ ﹾﻥ ﻛﻨﺘ‪‬ﻢ ﻣﺆﻣﻨﲔ {‬
‫ﺚ ﻣﻊ ﺍﷲ !!‬‫ﺃﹶﲣـﺎﻓﻮﻥ ﻣﻦ ﻳ‪‬ـﺜﹶـﻠـّـ ﹸ‬
‫ﺃﲣﺎﻓﻮﻥ ﻣﻦ ﻳﻌﺒ ‪‬ﺪ ﺍﻟﺼﻠﻴـﺐ !!‬
‫ﺃﲣﺎﻓﻮﻥ ﻣﻦ ﺟﻴﺶ ﺍﳌـُـﺮﺗﺰﻗﺔ !!‬
‫ﺃ ‪‬ﻡ ﲣﺎﻓﻮﻥ ﺟﻴﺶ ﺍﺑﻦ ﺍﻟﻌﻠﻘﻤﻲ ﺃﺗﺒﺎﻉ ﺁﻝ ﺍﻟﺒﻴﺖ ) ﺍﻷﺑﻴﺾ ( !!‬
‫ﻓﻬﺆﻻﺀ ﻭﺍﷲ ﻣﻦ ﺃﺟﱭ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻟﻘﺪ ﻛﺎﻥ ﺃﺟﺪﺍﺩﻫﻢ ﺍﻷﻭﺍﺋﻞ ﻳﻮﺻﻤﻮﻥ ﺑﺎﳉﱭ ﻭﺍﻟﻐﺪﺭ ﻭﺍﳋﻴﺎﻧﺔ ‪ ،‬ﻭﺗﻠـﻚ‬
‫ﻟﻌﻤﺮ ﺍﷲ ﺳﺠﻴﺔ ﺍﻟﻄﺒﻊ ﺍﻟﻠﺌﻴﻢ‬
‫ﻓﻬﺬﺍ ﺃﻣﲑ ﺍﳌﻤﻨﲔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻳﺬﻛﺮﻧﺎ ﺑﺼﻔﺎﺕ ﺃﺟﺪﺍﺩﻫﻢ ﻓﻴﻘﻮﻝ ‪:‬‬

‫‪٣٠٨‬‬
 ‫‪٣٠٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫) ﻭﺍﷲ ﻟﻘﺪ ﻣﻠﻠﺘﻬﻢ ﻭﺃﺑﻐﻀﺘﻬﻢ ‪ ،‬ﻭﻣﻠﻮﱐ ﻭﺃﺑﻐﻀﻮﱐ ‪ ،‬ﻭﻣﺎ ﻳﻜﻮﻥ ﻣﻨﻬﻢ ﻭﻓﺎﺀ ﻗﻂ ‪ ،‬ﻭﻣﻦ ﻓﺎﺯ ‪‬ـﻢ ﻓـﺎﺯ‬
‫ﺑﺎﻟﺴﻬﻢ ﺍﻷﺧﻴﺐ ‪ ،‬ﻭﺍﷲ ﻣﺎﳍﻢ ﻧﻴ‪‬ﺎﺕ ﻭﻻ ﻋﺰﻡ ﻋﻠﻰ ﺃﻣﺮ ‪ ،‬ﻭﻻ ﺻﱪ ﺳﻴﻒ (‬
‫ﻭﻣﺎ ﺃﺷﺒﻪ ﺍﻟﻠﻴﻠﺔ ﺑﺎﻟﺒﺎﺭﺣﺔ ‪..‬‬
‫ﻭﺇﻧﻨﺎ ﰲ ﺗﻨﻈﻴﻢ ﺍﻟﻘﺎﻋﺪﺓ ﰲ ﺑﻼﺩ ﺍﻟﺮﺍﻓﺪﻳﻦ ﻟﻨﻌﻠﻦ ﻋﻦ ﺗﺸﻜﻴﻞ ﻓﻴﻠﻖ ﻋﺴﻜﺮﻱ ﺃﲰﻴﻨﺎﻩ ﺑــ )) ﻓﻴﻠﻖ ﻋﻤﺮ ((‬
‫ﺗﻴﻤﻨﹰﺎ ﺑﺎﻟﻔﺎﺭﻭﻕ ﺍﺑﻦ ﺍﳋﻄﺎﺏ ﻓﺪﺍﻩ ﺃﰊ ﻭﺃﻣﻲ ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻔﻴﻠﻖ ﺃﻧﺸﺄﻧﺎﻩ ﻻﺳﺘﺌﺼﺎﻝ ﺷﺄﻓﺔ ﻭﺍﺟﺘﺜـﺎﺙ ﺭﻣـﻮﺯ‬
‫ﻭﻛﻮﺍﺩﺭ ﻓﻴﻠﻖ ﺍﻟﻐﺪﺭ ﻓﻴﻠﻖ ﺑﺪﺭ ﻓﻴﻜﻔﻴﻨﺎ ﻣﺌﻮﻧﺔ ﺍﻻﺷﺘﻐﺎﻝ ‪‬ﺬﺍ ﺍﻟﻔﻴﻠﻖ ﺍﻟﻐﺎﺩﺭ ﺣﱴ ﻧﺘﻔﺮﻍ ﳌﻨﺎﺯﻟـﺔ ﺍﻟـﺼﻠﻴﺒﻴﲔ‬
‫ﻭﺑﺎﻗﻲ ﺃﻋﻮﺍ‪‬ﻢ ﻣﻦ ﺍﳌﺮﺗﺪﻳﻦ‬
‫ﻳﻘﻮﻝ ﺳﻴـّﺪ ‪ -‬ﺭﲪﻪ ﺍﷲ – ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﻭﺍﻟﹼـﺬﻳﻦ ﺟ‪‬ﺎﻫﺪ‪‬ﻭﺍ ﻓﻴﻨ‪‬ﺎ ﹶﻟ‪‬ﻨ ‪‬ﻬ ِﺪ‪‬ﻳ‪‬ﻨﻬ‪‬ﻢ ‪‬ﺳ‪‬ﺒﻠﻨﺎ { ﺍﻟﺬﻳﻦ ﺟﺎﻫﺪﻭﺍ‬
‫ﰲ ﺍﷲ ﻟﻴﺼﻠﻮﺍ ﺇﻟﻴﻪ ﻭﻳﺘﺼﻠﻮﺍ ﺑﻪ ‪ ،‬ﺍﻟﺬﻳﻦ ﺍﺣﺘﻤﻠﻮﺍ ﰲ ﺍﻟﻄﺮﻳﻖ ﺇﻟﻴﻪ ﻣﺎ ﺍﺣﺘﻤﻠﻮﺍ ﻓﻠﻢ ﻳﻨﻘـﺼﻮﺍ ﻭﱂ ﻳﻴﺄﺳـﻮﺍ ‪،‬‬
‫ﺍﻟﺬﻳﻦ ﺻﱪﻭﺍ ﻋﻠﻰ ﻓﺘﻨﺔ ﺍﻟﻨﻔﺲ ‪ ،‬ﻭﻋﻠﻰ ﻓﺘﻨﺔ ﺍﻟﻨﺎﺱ ‪ ،‬ﺍﻟﺬﻳﻦ ﲪﻠﻮﺍ ﺃﻋﺒﺎﺋﻬﻢ ﻓﺴﺎﺭﻭﺍ ﰲ ﺫﻟﻚ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻄﻮﻳﻞ‬
‫ﺍﻟﺸﺎﻕ ﺍﻟﻐﺮﻳﺐ ‪ ،‬ﺃﻭﻟﺌﻚ ﻟﻦ ﻳﺘﺮﻛﻬﻢ ﺍﷲ ﻭﺣﺪﻫﻢ ‪ ،‬ﻭﻟﻦ ﻳ‪‬ﻀﻴﻊ ﺇﳝﺎﻧﻠﺘﻌﻴﺸﻮﺍ ﺃﻋﺰﺓ ﰲ ﺩﻳﺎﺭﻛﻢ ﻫﻢ ‪ ،‬ﻭﻟـﻦ‬
‫ﻳﻨﺴﻰ ﺟﻬﺎﺩﻫﻢ ‪ ،‬ﺇﻧﻪ ﺳﻴﻨﻈﺮ ﺇﻟﻴﻬﻢ ﻣﻦ ﻋﻠﻴﺎﺋﻪ ﻓﲑﺿﺎﻫﻢ ‪ ،‬ﻭﺳﻴﻨﻈﺮ ﺇﱃ ﺟﻬﺎﺩﻫﻢ ﺇﻟﻴﻪ ﻓﻴﻬﺪﻳﻬﻢ ‪ ،‬ﻭﺳﻴﻨﻈﺮ‬
‫ﻋﻠﻰ ﳏﺎﻭﻟﺘﻬﻢ ﺍﻟﻮﺻﻮﻝ ﻓﻴﺄﺧﺬ ﺑﺄﻳﺪﻳﻬﻢ ‪ ،‬ﻭﺳﻴﻨﻈﺮ ﺇﱃ ﺻﱪﻫﻢ ﻭﺇﺣﺴﺎ‪‬ﻢ ﻓﻴﺠﺎﺯﻳﻬﻢ ﺧﲑ ﺍﳉﺰﺍﺀ ﺯ ﺍﻧﺘﻬﻰ‬
‫ﻛﻼﻣﻪ ﺭﲪﻪ ﺍﷲ‬
‫ﻳﺎ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﺍﳊﺒﻴﺐ ‪..‬‬
‫ﻳﻌﻠﻢ ﺍﷲ ﺃﻧﺎ ﻣﺎ ﺃﺗﻴﻨﺎﻛﻢ ﺇﻻ ﻧ‪‬ـﺼﺮﺓ ﻟﻜﻢ ﻭﺩﻓﺎﻋﹰﺎ ﻋﻦ ﺣﺮﻣﺎﺗﻜﻢ ﻭﺃﻋﺮﺍﺿﻜﻢ ‪ ،‬ﻭﺭ ‪‬ﺩ ﻋﺎﺩﻳﺔ ﺍﻟﺼﻠﻴﺒﻴﲔ ﻋﻨﻜﻢ‬
‫‪ ،‬ﻭﻟﺘﻌﻴﺸﻮﺍ ﺃﻋﺰﺓ ﰲ ﺩﻳﺎﺭﻛﻢ ‪ ،‬ﻭﺇﻥ ﻛﻨﺘﻢ ﺗﻈﻨﻮﻥ ﺃﻥ ﻏﺎﻳﺔ ﺟﻬﺎﺩﻧﺎ ﻫﻮ ﻃﺮﺩ ﺍﶈﺘـﻞ ﺍﻟـﺼﻠﻴﱯ ﰒ ﻭﺿـﻊ‬
‫ﺍﻟﺴﻼﺡ ﻭﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﺪﻧﻴﺎ ﻭﻣﻠﺬﺍ‪‬ﺎ ﺧﺒﻨﺎ ﻭﺍﷲ ﻭﺧﺴﺮﻧﺎ‬
‫ﻭﻭﺍﷲ‪ ..‬ﺇﻥ ﻣﻠﻚ ﺍﻟﻌﺮﺍﻕ ﻛﻠﻪ ﻻ ﻳﺴﺎﻭﻱ ﻋﻨﺪﻧﺎ ﺭﺑﺎﻁ ﻟﻴﻠﺔ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪ ،‬ﻭﻻ ﻳﺴﺎﻭﻱ ﺷﺮﺍﻙ ﻧﻌﻞ ﳎﺎﻫـﺪ‬
‫ﻣﻦ ﺇﺧﻮﺍﻧﻨﺎ ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻧﺮﺟﻮﻩ ﺃﻥ ﻳﻔﺘﺢ ﺍﷲ ﻋﻠﻴﻨﺎ ﰲ ﺍﻟﻌﺮﺍﻕ ﰒ ﻧﺘﻮﺟﻪ ﺇﱃ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻗﺒﻠـﺔ ﺍﳌـﺴﻠﻤﲔ‬
‫ﺍﻷﻭﱃ ‪ ،‬ﻭﻣﺴﺮﻯ ﻧﺒﻴﻨﺎ ﺍﻟﻜﺮﱘ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ..‬ﺗﻠﻚ ﻭﺍﷲ ﺍﻟﻠﺤﻈﺎﺕ ﺍﻟﱵ ﻧﻨﺘﻈﺮﻫﺎ ﺑﺄﺷﺪ ﺍﻟﺸﻮﻕ‬
‫} ﻭ‪‬ﻳﻘﹸﻮﻟﻮﻥ ﻣﱴ ﻫﻮ ﹲﻗ ﹾﻞ ﻋﺴ‪‬ﻰ ﺃ ﹾﻥ ﻳﻜﹸﻮ ِﻥ ﻗﺮﻳﺒﺎ {‬
‫ﻳﺎ ﺇﺧﻮﺓ ﺍﻟﺘﻮﺣﻴﺪ ‪ ..‬ﻳﺎ ﺇﺧﻮﺓ ﺍﻟﺪﺭﺏ ‪ ..‬ﺍﻟﺜﺒﺎﺕ ﺍﻟﺜﺒﺎﺕ‬
‫ﻓﻬﺬﺍ ﺳﻴ‪‬ــﺎﻑ ﻭﺭﺑـﺎﱐ ﻭﻏﲑﳘﺎ ﻋﻨﺪﻣﺎ ﻛﺎﻧﻮﺍ ﰲ ﺑﺪﺍﻳﺔ ﻗﺘﺎﳍﻢ ﻟﻠﺸﻴﻮﻋﻴﲔ ﻗﺎﻣﻮﺍ ﻟﻨﺼﺮﺓ ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﻗـﺪ‬
‫ﺃﺟﺮﻯ ﺍﷲ ﻋﻠﻰ ﺃﻳﺪﻳﻬﻢ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺎﺕ ‪ ،‬ﻭﻗﺪ ﺻﺮﺣﻮﺍ ﺃﻥ ﺟﻬﺎﺩﻫﻢ ﺇﳕﺎ ﻫﻮ ﻟﺘﺤﻜﻴﻢ ﺷـﺮﻉ ﺍﷲ ﰲ‬
‫ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ‪ ،‬ﻭﻟﻜﻦ ﳌﺎ ﻛﺎﻥ ﰲ ﻣﻨﻬﺠﻬﻢ ﺧﻠﻞ ﻋﻈﻴﻢ ﻭﻏﻠﺒﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳌﻌﺎﺻﻲ ﺃﺿﻠﻬﻢ ﺍﷲ ﻋﻠـﻰ‬
‫ﻋﻠﻢ ‪ ،‬ﻭﺃﺧﺬﻭﺍ ﳝﺪﻭﻥ ﺣﺒﺎﻝ ﺍﻟﻮﺩ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺃﻋﺪﺍﺀ ﺍﻷﻣﺲ ‪ ،‬ﻭﺗﺴﺎﺑﻘﻮﺍ ﻟﻴﻘﻄﻔﻮﺍ ﲦﺮﺓ ﺍﳉﻬﺎﺩ ‪ ،‬ﻭﻳﻜﻮﻥ ﳍﻢ‬
‫ﻧﺼﻴﺐ ﰲ ﺍﳌﻠﻚ ‪ ،‬ﻭﺗﺄﻭﻟﻮﺍ ﺍﳌﺼﺎﱀ ‪ ،‬ﻭﻟﻮﻭﺍ ﺃﻋﻨﺎﻕ ﺍﻟﻨﺼﻮﺹ ‪ ،‬ﻭﺗﻨﻜﺒﻮﺍ ﻋﻦ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﺃﺻﺒﺢ ﻋﺪﻭ‬

‫‪٣٠٩‬‬
 ‫‪٣١٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻷﻣﺲ ﺻﺪﻳﻖ ﺍﻟﻴﻮﻡ ‪ ،‬ﻭﺭﻓﻴﻖ ﺍﳉﻬﺎﺩ ﺃﻣﺲ ﻋﺪﻭ ﺍﻟﻴﻮﻡ ‪ ،‬ﺣﱴ ﺁﻝ ‪‬ﻢ ﺍﻷﻣﺮ ﺃﻥ ﺟﺎﺀﻭﺍ ﻋﻠـﻰ ﺍﻟـﺪﺑﺎﺑﺎﺕ‬
‫ﺍﻷﻣﺮﻳﻜﻴﺔ ﻳﻄﺎﻋﻨﻮﻥ ﺍﳌﺴﻠﻤﲔ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ‪ ،‬ﻭﺻﺪﻕ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺣﻴﻨﻢ ﻗﺎﻝ ‪:‬‬
‫ﺕ ﺍﻟﺸﻴﻄﺎ ِﻥ ﻓﺈﻧ ‪‬ﻪ ﻳـﺄﻣﺮ ﺑﺎﻟﻔﺤـﺸﺎﺀ‬
‫} ﻳﺎ ﺃﻳ‪‬ﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﺘِﺒﻌ‪‬ﻮﺍ ﺧ‪‬ﻄﻮﺍﺕ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻣﻦ ﻳﺘﺒﻊ‪ ‬ﺧ‪‬ﻄﻮﺍ ِ‬
‫ﻭﺍﳌﻨﻜﺮ {‬
‫ﺏ ﺃﻟﻴﻢ {‬
‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﻓﻠ‪‬ﻴﺤ‪‬ﺬ ِﺭ ﺍﻟﹼﺬﻳ ‪‬ﻦ ﻳ‪‬ﺨﺎﻟﻔﻮ ﹶﻥ ﻋ ‪‬ﻦ ﺃﹶﻣﺮﻩ ﺃﻥ ﺗ‪‬ﺼﻴﺒﻬﻢ ﻓﺘﻨ ﹲﺔ ﺃﻭ ﻳﺼﻴﺒﻬﻢ ﻋﺬﺍ ‪‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ‪ :‬ﺃﺗﺪﺭﻱ ﻣﺎ ﺍﻟﻔﺘﻨﺔ ؟؟ ﺍﻟﻔﺘﻨﺔ ﺍﻟﺸﺮﻙ ‪ ،‬ﻟﻌﻠﻪ ﺇﺫﺍ ﺭﺩ ﺑﻌﺾ ﻗﻮﻟﻪ ﺃﻥ ﻳﻘﻊ ﰲ ﻗﻠﺒﻪ ﺷﻲﺀ ﻣـﻦ‬
‫ﺍﻟﺰﻳﻎ ﻓﻴﻬﻠﻚ ‪ .‬ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ ﺭﲪﻪ ﺍﷲ‬
‫ﺃﻳﻬﺎ ﺍ‪‬ﺎﻫﺪﻭﻥ ‪..‬‬
‫ﺇﻥ ﺳﻨﺔ ﺍﷲ ﺟﺮﺕ ﺃﻧﻪ ﻟﻴﺲ ﻫﻨﺎﻙ ﻣﻦ ﻫﻮ ﻓﻮﻕ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ‪ ،‬ﺑﻞ ﺇﻥ ﺍﷲ ﺧﺎﻃﺐ ﻧﺒﻴﻨﺎ ﳏﻤﺪﹰﺍ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲞﻄﺎﺏ ﺗﻨﺨﻠﻊ ﻟﻪ ﺍﻟﻘﻠﻮﺏ ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ ‪:‬‬
‫ﻼ ﺇﺫﹰﺍ ﻷ ﹶﺫﻗﹾﻨﺎﻙ ﺿِﻌﻒ ﺍﳊﻴﺎﺓ ﻭﺿِﻌﻒ ﺍﳌﻤﺎﺕ ﺛﹸـ ‪‬ﻢ ﻻ‬
‫ﺕ ﺗﺮﻛ ‪‬ﻦ ﺇِﻟﻴﻬ ‪‬ﻢ ﺷﻴﺌﹰﺎ ﻗﻠﻴ ﹰ‬
‫} ﻭﻟﹶﻮﻻ ﺃ ﹾﻥ ﹶﺛ‪‬ﺒﺘ‪‬ﻨﺎﻙ ﹶﻟ ﹶﻘ ‪‬ﺪ ﻛﺪ ‪‬‬
‫ِﲡﺪ‪‬ﻟﻚ ﻋﻠﻴﻨﺎ ‪‬ﻧﺼِﲑﺍ {‬
‫ﻓﻬﺬﺍ ﰲ ﺣﻖ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻮ ﺭﻛﻦ ﺇﱃ ﺍﻷﻋﺪﺍﺀ ‪ -‬ﻭﺣﺎﺷﺎﻩ – ﻓﻜﻴﻒ ﲟﻦ ﺩﻭﻧﻪ ؟؟‬
‫ﻓﺎﻟﻨﺠﺎﺓ ﺍﻟﻨﺠﺎﺓ ‪ ..‬ﻭﺍﻟﺼﱪ ﺍﻟﺼﱪ‪ ..‬ﻭﺍﻟﺜﺒﺎﺕ ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻒ ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﺍﷲ ﻓﻴﻬﻢ ‪:‬‬
‫ﺤ‪‬ﺒ ‪‬ﻪ ﻭ ِﻣﻨ‪‬ﻬﻢ ﻣ ‪‬ﻦ ﻳ‪‬ﻨﺘﻈِﺮ ﻭﻣ‪‬ـﺎ ﺑ‪‬ـﺪﻟﻮﺍ‬
‫ﲔ ﺭِﺟﺎ ﹲﻝ ﺻﺪﻗﻮﺍ ﻣ‪‬ﺎ ﻋ‪‬ﺎﻫﺪ‪‬ﺍ ﺍﷲ ﻋﻠﻴﻪ ﻓﻤﻨ ‪‬ﻬ ‪‬ﻢ ﻣ ‪‬ﻦ ﹶﻗﻀ‪‬ﻰ ‪‬ﻧ ‪‬‬
‫} ِﻣﻦ ﺍﳌﺆﻣﻨ ‪‬‬
‫ﺗ‪‬ﺒﺪِﻳﻼ {‬
‫ﻓﻼ ﺗﺒﺪﻟﻮﺍ ﺇﺧﻮﺓ ﺍﻟﺘﻮﺣﻴﺪ ‪ ..‬ﻻ ﺗﺒﺪﻟﻮﺍ ﻳﺎ ﺇﺧﻮﺓ ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﻭﺇﻳﺎﻛﻢ ﺃﻥ ﺗﻜﻮﻧﻮﺍ ﳑﻦ ﳜﻮﻥ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﺈﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﻘﻮﻝ ‪:‬‬
‫} ﻳ‪‬ﺎ ﺃﻳ‪‬ﻬﺎ ﺍﻟﹼﺬﻳ ‪‬ﻦ ﺁﻣﻨﻮﺍ ﻻ ﲣﹸﻮﻧﻮﺍ ﺍﷲ ﻭﺍﻟ ‪‬ﺮﺳ‪‬ﻮﻝ ﻭ‪‬ﺗﺨ‪‬ﻮﻧﻮﺍ ﺃﻣ‪‬ﺎﻧﺎﺗِﻜﻢ ﻭﺃ‪‬ﻧﺘ‪‬ﻢ ﺗ‪‬ﻌﻠﻤﻮﻥ {‬
‫ﻓﺈﻥ ﺍﳉﻬﺎﺩ ﺃﻣﺎﻧﺔ ﰲ ﺃﻋﻨﺎﻗﻜﻢ ﻭﺇﻥ ﺃﷲ ﺳﺎﺋﻠﻜﻢ ﻋﻦ ﻫﺬﻩ ﺍﻷﻣﺎﻧﺔ ‪ ،‬ﻓﻠﻴﺲ ﺍﳋﺎﺋﻦ ﺍﻟﺬﻱ ﻣـ ‪‬ﺪ ﻳـﺪ ﺍﻟﻌـﻮﻥ‬
‫ﻭﺗﻨﻜﺐ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺃﻋﺪﺍﺀ ﺍﷲ ﻓﺤﺴﺐ ؛ ﺑﻞ ﺍﳋﺎﺋﻦ ﻣﻦ ﺳﻜﺖ ﻭﺃﻟﻘﻰ ﺳﻼﺣﻪ ﻭﺭﺿﻲ ﺑﺄﻥ ﺗ‪‬ﺴﻠﻢ ﺍﳊـﺮﱘ‬
‫ﺇﱃ ﺃﻋﺪﺍﺀ ﺍﷲ‬
‫ﻓﻮ ﺍﷲ ﻳﻮﻡ ﻣﻦ ﺣﻴﺎﺓ ﺍﻷﺳﻮﺩ ﺧﲑ ﻣﻦ ﺃﻟﻒ ﻳﻮﻡ ﻣﻦ ﺣﻴﺎﺓ ﺍﺑﻦ ﺁﻭﻯ‬
‫ﺇﻥ ﻋﺰﻛﻢ ﻭﺷﺮﻓﻜﻢ ﻭﺣﻴﺎﺗﻜﻢ ﻫﻮ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ‬
‫ﻓﺈﻳﺎﻛﻢ ‪ ..‬ﺇ ﻳﺎﻛﻢ ﺃﻥ ﺗﻠﻘﻮﺍ ﺍﻟﺴﻼﺡ ﻓﺈﻧﻪ ﻭﺍﷲ ﺍﻻﺳﺘﺒﺪﺍﻝ ﻭﺍﻟﻄﺮﺩ ﻭﺍﻹﺑﻌﺎﺩ‬
‫ﻭﺍﺣﺮﺻﻮﺍ ﺃﻥ ﺗﻜﻮﻧﻮﺍ ﻣﻦ ﺫﻟﻚ ﺍﻟﺮﻛﺐ ﺍﻟﻜﺮﱘ ؛ ﺭﻛﺐ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺻﺤﺒﻪ ‪ ،‬ﻭﺍﻓﺘﺤـﻮﺍ‬
‫ﺑﻴﻮﺗﻜﻢ ﻭﺻﺪﻭﺭﻛﻢ ﻹﺧﻮﺍﻧﻜﻢ ﺍﳌﻬﺎﺟﺮﻳﻦ ‪ ،‬ﺍﻟﺬﻳﻦ ﻫﺠﺮﻭﺍ ﺍﳌﻠﺬﺍﺕ ‪ ،‬ﻭﻧﻔﺮﻭﺍ ﻟﻴـﺪﺍﻓﻌﻮﺍ ﻋـﻦ ﺩﻳـﻨﻜﻢ‬
‫ﻭﺃﻋﺮﺍﺿﻜﻢ ‪ ،‬ﻭﻛﻮﻧﻮﺍ ﺧﲑ ﺃﻧﺼﺎﺭ ﳋﲑ ﻣﻬﺎﺟﺮﻳﻦ ‪ ،‬ﻓﻼ ﺗﺸﺒﻌﻮﺍ ﻭﻫﻢ ﺟﺎﺋﻌﻮﻥ ‪ ،‬ﻭﻻ ﺗﻨﺎﻣﻮﺍ ﻭﻫﻢ ﺧﺎﺋﻔﻮﻥ‬
‫‪ ،‬ﻭﺍﺣﺮﺻﻮﺍ ﺃﻥ ﺗﻈﻔﺮﻭﺍ ‪‬ﺬﻩ ﺍﻟﺒﺸﺎﺭﺓ ﺍﻟﻌﻈﻴﻤﺔ ؛ ﺑﺄﻥ ﺗﻜﻮﻧﻮﺍ ﳑﻦ ﻳﻘﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﻜﻢ ‪:‬‬

‫‪٣١٠‬‬
 ‫‪٣١١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫" ﺃﻧﺎ ﻣﻨﻜﻢ ﻭﺃﻧﺘﻢ ﻣﲏ ‪ ،‬ﺃﻧﺎ ﻣﻨﻜﻢ ﻭﺃﻧﺘﻢ ﻣﲏ "‬

‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ " :‬ﺇﻥ ﺍﻷﺷﻌﺮﻳﲔ ﺇﺫﺍ ﺃﺭﻣﻠﻮﺍ ﰲ ﺍﻟﻐﺰﻭ ‪ ،‬ﺃﻭ ﻗﻞ ﻃﻌﺎﻡ ﻋﻴﺎﳍﻢ ﺑﺎﳌﺪﻳﻨﺔ‬
‫ﲨﻌﻮﺍ ﻣﺎ ﻛﺎﻥ ﻋﻨﺪﻫﻢ ﰲ ﺛﻮﺏ ﻭﺍﺣﺪ ﰒ ﺍﻗﺘﺴﻤﻮﻩ ﺑﻴﻨﻬﻢ ﰲ ﺇﻧﺎﺀ ﻭﺍﺣﺪ ﺑﺎﻟﺴﻮﻳﺔ ‪ ،‬ﻓﻬﻢ ﻣﲏ ﻭﺃﻧﺎ ﻣﻨﻬﻢ "‬
‫ﻭﻣﺎ ﻋﻘﻢ ﺯﻣﺎﻧﻨﺎ ﺃﻥ ﳚﻮﺩ ﺑﺎﻣﺜﺎﻝ ﻫﺆﻻﺀ ﺍﻷﺷﻌﺮﻳﲔ ﻓﻠﻜﻞ ﺯﻣﺎﻥ ﺃﻫﻠﻪ ﻭﺭﺟﺎﻟﻪ ‪.‬‬
‫ﻭﻫﺬﻩ ﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭ ﺍﻟﺘﻀﺤﻴﺔ ﻭﺍﻟﻔﺪﺍﺀ ﰲ ﺳﺒﻴﻞ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻳﻔﺨﺮ ‪‬ﺎ ﻛﻞ ﻣﺴﻠﻢ ‪ ،‬ﺻﺎﺣﺒﻬﺎ ﻣﻦ ﻋﺸﲑﺓ‬
‫ﺯﻭﺑﻊ ﺍﻷﺻﻴﻠﺔ ‪ ،‬ﻭﻫﻮ ﺍﻷﺥ ﺍ‪‬ﺎﻫﺪ ) ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺰﻭﺑﻌﻲ ( ﻓﻌﻨﺪﻣﺎ ﺍﻧﻄﻠﻖ ﺍﻹﺧﻮﺓ ﰲ ﻣﻌﺮﻛﺔ ﺃﰊ ﻏﺮﻳـﺐ‬
‫ﺍﻷﻭﱃ ﻛﺎﻥ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳑﻦ ﻳﺆﻭﻱ ﺍﻹﺧﻮﺓ ﰲ ﺑﻴﺘﻪ ‪ ،‬ﻭﻗﺪﺭ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﳊﻜﻤﺔ ﻳﻌﻠﻤﻬﺎ ﺃﻥ ﻳ‪‬ﻜﺘﺸﻒ ﺃﻣـﺮ‬
‫ﺍﻹﺧﻮﺓ ﻗﺒﻞ ﺍﻟﻌﻤﻠﻴﺔ ‪ ،‬ﻓﺒﺪﺃ ﺍﻟﻄﲑﺍﻥ ﺑﻘﺼﻒ ﺍﻟﺒﻴﻮﺕ ‪ ،‬ﻓﻘﹸﺘﻞ ﻣﻦ ﻋﺎﺋﻠﺘﻪ ﻗﹸﺮﺍﺑﺔ ﺍﻟﻌﺸﺮﻳﻦ ﺷﺨﺼﹰﺎ ‪ ،‬ﻣﻨﻬﻢ ﺃﺑﻮﺍﻩ‬
‫ﻭﺇﺧﻮﺍﻧﻪ ﻭﺃﺧﻮﺍﺗﻪ ‪ ،‬ﻭﺿﺮﺏ ﺃﺭﻭﻉ ﺍﻷﻣﺜﻠﺔ ﰲ ﺍﻟﺼﱪ ﻭﺍﻻﺣﺘﺴﺎﺏ ‪ ،‬ﻭﳌﺎ ﺃﺭﺩﺕ ﺗﻌﺰﻳﺘﻪ ﻭﺍﻟﺸـ ‪‬ﺪ ﻣﻦ ﺃﺯﺭﻩ‬
‫ﻼ ‪ :‬ﻳﺎ ﻓﻼﻥ ‪ ..‬ﻃﺎﳌﺎ ﺃﻧﺖ ﻭﺇﺧﻮﺍﻧﻚ ﺍﳌﻬﺎﺟﺮﻭﻥ ﲞﲑ ﻓﻜﻞ ﺷﻲﺀ ﺑﻌﺪﻫﺎ ﻳﻬﻮﻥ ‪ ،‬ﻭﻗﺎﳍﺎ ﺑﻠﻬﺠﺘﻪ‬ ‫ﺧﺎﻃﺒﲏ ﻗﺎﺋ ﹰ‬
‫ﺍﻟﻌﺮﺍﻗﻴﺔ ﺍﻟﻠﻄﻴﻔﺔ ‪:‬‬
‫ﺃﻧﺎ ﻭﺍﻷﻫﻞ ﻭﺍﻷﻭﻻﺩ ﻓﺪﻭﺓ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ‬
‫ﻓﺈﻳﺎﻛﻢ ﺃﻥ ﳛﻮﻝ ﺍﻷﻋﺪﺍﺀ ﺑﻴﻨﻜﻢ ﻭﺑﻴﻨﻬﻢ ‪ ،‬ﻓﺄﻗﺴﻢ ﺑﺎﻟﺬﻱ ﺇﻟﻴﻪ ﺃﻋﻮﺩ ﺃﻧﻪ ﻟﻴﺲ ﻫﻨﺎﻙ ﺟﻬﺎﺩ ﺣﻘﻴﻘﻲ ﰲ ﺍﻟﻌﺮﺍﻕ‬
‫ﺇﻻ ﺑﻮﺟﻮﺩ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺃﺑﻨﺎﺀ ﺍﻷﻣﺔ ﺍﳌﻌﻄﺎﺀ ‪ ،‬ﺍﻟﱰﺍﻉ ﻣﻦ ﺍﻟﻘﺒﺎﺋﻞ ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﻨﺼﺮﻭﻥ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ‪ ،‬ﻓﺈﻳﺎﻛﻢ ﺃﻥ ﺗﻔﻘﺪﻭﻫﻢ )‪( ...‬‬
‫ﲎ ﳍﻢ ﻋﻨﻜﻢ ﻭﻻ ﺗﺴﻤﻌﻮﺍ ﻟﻠﻤﺨﺬﻟﲔ ﺍﻟﺬﻳﻦ ﻳﺰﻳﻨﻮﻥ ﺇﺭﺟﺎﻓﻬﻢ ﻭﻭﺻﻔﻘﺖ ‪‬ﻢ‬ ‫ﻓﻼ ﻏﲎ ﻟﻜﻢ ﻋﻨﻬﻢ ‪ ..‬ﻭﻻ ﻏ ‪‬‬
‫ﺍﲣﺎﺫﳍﻢ ﺑﺼﺒﻐﺔ ﺩﻳﻨﻴﺔ ﻓﻤﻦ ﺟﺎﺀﻛﻢ ﻣﻨﻬﻢ ﶈﺎﻭﻟﺔ ﺇﻗﻨﺎﻋﻜﻢ ﲜﺪﻭﻯ ﺍﻟﺘﻔﺎﻭﺽ ‪ ،‬ﺃﻭ ﺍﻟﺪﺧﻮﻝ ﰲ ﺳﻠﻚ ﺍﳉﻴﺶ‬
‫ﺃﻭ ﺍﻟﺸﺮﻃﺔ ﲝﺠﺔ ﺍﳌﺼﻠﺤﺔ ؛ ﻓﺼﻤﻮﺍ ﺁﺫﺍﻧﻜﻢ ﻋﻦ ﲰﺎﻉ ﻛﻼﻣﻪ ‪ ،‬ﻭﺍﻛﻨﺴﻮﺍ ﻋﺘﺒﺔ ﺑﺎﺑﻜﻢ ﻣﻦ ﺁﺛﺎﺭﻩ ‪ ،‬ﻭﻗﻮﻟﻮﺍ‬
‫‪ :‬ﻳﺎ ﻣﻘﻠﺐ ﺍﻟﻘﻠﻮﺏ ﺛﺒﺖ ﻗﻠﻮﺑﻨﺎ ﻋﻠﻰ ﺩﻳﻨﻚ ‪ ،‬ﻓﺈ‪‬ﻢ ﻭﺍﷲ ﻭﺇﻥ ﳘﻠﺠﺖ ‪‬ﻢ ﺍﻟﱪﺍﺫﻳﻦ ‪ ،‬ﻭﺻﻔﻘﺖ ‪‬ﻢ ﺍﻟﺒﻐﺎﻝ‬
‫ﻓﺈﻥ ﺫﻝ ﺍﳌﻌﺼﻴﺔ ﻻ ﻳ‪‬ﻔﺎﺭﻗﻬﻢ‬
‫ﺃﰉ ﺍﷲ ﺇﻻ ﺃﻥ ﻳﺬﻝ ﻣﻦ ﻋﺼﺎﻩ ﻭﺇﻥ ﻋﻈﻤﺖ ﺃﻟﻘﺎ‪‬ﻢ ‪ ،‬ﻭﻛﺜﺮﺕ ﺷﻬﺎﺩﺍ‪‬ﻢ ‪ ،‬ﻭﺍﺭﺗﻔﻌﺖ ﺃﲰﺎﺋﻬﻢ‬
‫ﻓﻘﺪ ﺃﰉ ﺍﷲ ﺇﻻ ﺃﻥ ﻳﺬﻝ ﻣﻦ ﻋﺼﺎﻩ ‪..‬‬
‫ﺃﺑﻌﺪ ﺍﷲ ﻣﻦ ﺃﺑﻌﺪ ‪ ..‬ﺃﺑﻌﺪ ﺍﷲ ﻣﻦ ﺃﺑﻌﺪ‬
‫ﻳﺎ ﺃﻳﻬﺎ ﺍ‪‬ﺎﻫﺪﻭﻥ ‪..‬‬
‫ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺎﻝ ‪:‬‬
‫ﻚ ﻗﺎﻝ ﻟ ‪‬ﻦ ﺗ‪‬ﺮﺍﱐ ﻭﻟﻜ ‪‬ﻦ ﺍ‪‬ﻧﻈﹸﺮ ﺇِﱃ ﺍﳉﺒ ِﻞ ﻓﺈﻥ‬
‫} ﻭﳌﹼﺎ ﺟﺎ َﺀ ﻣﻮﺳ‪‬ﻰ ِﳌﻴﻘﺎﺗﻨﺎ ﻭﻛﹼﻠ ‪‬ﻤ ‪‬ﻪ ﺭﺑ‪‬ﻪ ﻗﺎ ﹶﻝ ﺭﺑ‪‬ﻲ ﺃﺭِﱐ ﺃ‪‬ﻧﻈﹸﺮ ﺇِﻟﻴ ‪‬‬
‫ﺻ ِﻌﻘﹶﺎ ﻓﻠﻤ‪‬ـﺎ ﹶﺃﻓﹶـﺎﻕ ﻗـﺎ ﹶﻝ‬‫ﻑ ‪‬ﺗﺮ‪‬ﺍﻧِﻲ ﻓﻠﻤ‪‬ﺎ ﲡﻠﹼﻰ ﺭﺑ‪‬ـ ‪‬ﻪ ﻟﻠﺠﺒﻞ ﺟ‪‬ﻌﹼﻠ ‪‬ﻪ ﺩ ﹼﻛﹰﺎ ﻭﺧ ‪‬ﺮ ﻣﻮﺳﻰ ‪‬‬ ‫ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻘ ‪‬ﺮ ﻣﻜﺎ‪‬ﻧ ‪‬ﻪ ﻓﹶﺴﻮ ‪‬‬
‫ﻚ ﻭﺃﻧ‪‬ﺎ ﺃ ‪‬ﻭ ﹸﻝ ﺍﳌﺆﻣﻨﲔ {‬
‫ﺖ ﺇِﻟﻴ ‪‬‬
‫‪‬ﺳﺒ‪‬ﺤﺎﻧﻚ ‪‬ﺗ‪‬ﺒ ‪‬‬

‫‪٣١١‬‬
‫‪٣١٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﻬﺬﺍ ﺣﺎﻝ ﺍﳉﺒﻞ ﺍﻷﺻﻢ ﺍﻟﺬﻱ ﱂ ﻳﻌﺺ ﺍﷲ ﻳﻮﻣﹰﺎ ؛ ﻓﻜﻴﻒ ﲝﺎﱄ ﻭﺣﺎﻟﻜﻢ ‪ ،‬ﻭﻗﺪ ﺻﺢ ﻋﻦ ﻧﺒﻴﻜﻢ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ ‪:‬‬
‫" ﻛﻠﻜﻢ ﻳﻜﻠﻤﻪ ﺭﺑﻪ ﻟﻴﺲ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﺗﺮﲨﺎﻥ ‪ ،‬ﻓﻴﻨﻈﺮ ﺇﱃ ﺃﳝﻨﻪ ﻓﲑﻯ ﻣﺎ ﻗﺪﻡ ‪ ،‬ﻭﻳﻨﻈﺮ ﺇﱃ ﺃﺷﺄﻣﻪ ﻓﻴﻨﻈﺮ ﻣـﺎ‬
‫ﻗﺪﻡ ‪ ،‬ﻭ ﺇﱃ ﺃﻣﺎﻣﻪ ﻓﺈﺫﺍ ﻫﻮ ﺑﺎﻟﻨﺎﺭ ‪ ،‬ﻓﺎﺗﻘﻮﺍ ﺍﻟﻨﺎﺭ ﻭﻟﻮ ﺑﺸﻖ ﲤﺮﺓ "‬
‫ﻭﲣﻴﻞ ﻳﺎ ﺃﺧﺎ ﺍﳉﻬﺎﺩ ﻭﻗﻮﻓﻚ ﺑﲔ ﻳﺪﻱ ﺧﺎﻟﻘﻚ ﻭﺑﺎﺭﻳﻚ ﻭﺃﻧﻪ ﺳﺎﺋﻠﻚ ﻋﻦ ﻫﺬﻩ ﺍﻷﻣﺎﻧﺔ ﺍﻟﻌﻈﻴﻤـﺔ ﻣـﺎﺫﺍ‬
‫ﺻﻨﻌﺖ ‪‬ﺎ ﻭﺃﻋ ‪‬ﺪ ﳍﺬﺍ ﺟﻮﺍﺑﹰﺎ ‪ ،‬ﻓﻮ ﺍﷲ ﻟﺌﻦ ﺗﻔﻨﻮﺍ ﻋﻦ ﺑﻜﺮﺓ ﺃﺑﻴﻜﻢ ﻭﺗﻀﺤﻮﺍ ﺑﻜﻞ ﺷﻲﺀ ﳍﻮ ﺃﻋﻈﻢ ﻟﻜﻢ ﻋﻨﺪ‬
‫ﺍﷲ ﻣﻦ ﺃﻥ ﺗﻠﻘﻮﻩ ﻭﻗﺪ ﺭﺿﻴﺘﻢ ﲝﻜﻢ ﺍﻟﺼﻠﻴﺒﻴﲔ ﻭﺍﻟﺮﻭﺍﻓﺾ ﺍﳊﺎﻗﺪﻳﻦ‬
‫ﺇ‪‬ﺎ ﺃﻳﺎﻡ ﻭﺳﺘﻨﻘﻀﻲ ﲝﻠﻮﻫﺎ ﻭﻣﺮﻫﺎ ‪ ،‬ﻭﺣﺴﻨﻬﺎ ﻭﻗﺒﻴﺤﻬﺎ ﰒ ﻫﻲ ﺟﻨﺔ ﺃﻭ ﻧﺎﺭ‬
‫ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺃﻧﺲ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ – ﻗﺎﻝ ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ‪ " :‬ﻳـﺆﺗﻰ‬
‫ﺑﺄﻧﻌﻢ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻓﻴﺼﺒﻎ ﰲ ﺍﻟﻨﺎﺭ ﺻﺒﻐﺔ ‪ ،‬ﰒ ﻳﻘﺎﻝ ‪ :‬ﻳﺎ ﺑﻦ ﺁﺩﻡ ﻫﻞ ﺭﺃﻳﺖ ﺧﲑﹰﺍ ﻗﻂ ؟ ﻫﻞ ﻣﺮ‬
‫ﺑﻚ ﻧﻌﻴﻢ ﻗﻂ ؟ ﻓﻴﻘﻮﻝ ‪ :‬ﻻ ﻭﺍﷲ ﻳﺎ ﺭﺏ ‪ ،‬ﻭﻳﺆﺗﻰ ﺑﺄﺷﺪ ﺍﻟﻨﺎﺱ ﺑﺆﺳﹰﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨـﺔ ‪ ،‬ﻓﻴـﺼﺒﻎ‬
‫ﺻﺒﻐﺔ ﰲ ﺍﳉﻨﺔ ﻓﻴﻘﺎﻝ ﻟﻪ ‪ :‬ﻳﺎ ﺑﻦ ﺁﺩﻡ ﻫﻞ ﺭﺃﻳﺖ ﺑﺆﺳﹰﺎ ﻗﻂ ؟ ﻫﻞ ﻣﺮ ﺑﻚ ﺷﺪﺓ ﻗﻂ ؟ ﻓﻴﻘﻮﻝ ‪ :‬ﻻ ﻭﺍﷲ ﻳـﺎ‬
‫ﺱ ﻗﻂ ‪ ،‬ﻭﻣﺎ ﺭﺃﻳﺖ ﺷﺪﺓ ﻗﻂ "‬ ‫ﺭﺏ ﻣﺎ ﻣﺮ ﰊ ﻣﺎ ﻣ ‪‬ﺮ ﰊ ﺑﺆ ‪‬‬
‫ﻓﻬﺬﻩ ﺍﻟﻨﺎﺭ ﻭﻫﺬﺍ ﺣﺎﳍﺎ ‪ ،‬ﻓﻬﻞ ﻣﻨﺎ ﻣﻦ ﻳﺼﱪ ﻋﻠﻰ ﺣﺎﳍﺎ ﻭﻃﻌﺎﻣﻬﺎ ﻭﺷﺮﺍ‪‬ﺎ ﻭﺯﻗﻮﻣﻬﺎ ﻭﺯﻣﻬﺮﻳﺮﻫﺎ ؟؟‬
‫ﺇﻥ ﻣﻴﻜﺎﺋﻴﻞ ‪ -‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ -‬ﱂ ﻳﻌﺺ ﺍﷲ ﻳﻮﻣﹰﺎ ﻭﻫﻮ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺍﳌﻘﺮﺑﲔ ﻣﺎ ﺿﺤﻚ ﻣﻨﺬ ﺧﻠﻘﺖ ﺍﻟﻨﺎﺭ‬
‫ﻭﰲ ﻟﻄﺎﺋﻒ ﺍﳌﻌﺎﺭﻑ ﻻﺑﻦ ﺭﺟﺐ ﺍﳊﻨﺒﻠﻲ ‪ :‬ﺟﺎﺀﺕ ﻣﻮﻻﺓ ﻟﻌﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻭﻗﺼ‪‬ﺖ ﺃ‪‬ﺎ ﺭﺃﺕ ﰲ ﺍﳌﻨﺎﻡ‬
‫ﻛﺄﻥ ﺍﻟﺼﺮﺍﻁ ﻗﺪ ﻧﺼﺒﺖ ﻋﻠﻰ ﺟﻬﻨﻢ ﻭﻫﻲ ﺗﺬﻛﺮ ﻋﻠﻰ ﺃﻫﻠﻬﺎ ‪ ،‬ﻭﺫﻛﺮﺕ ﺃ‪‬ﺎ ﺭﺃﺕ ﺭﺟﺎ ﹰﻻ ﻣـﺮﻭﺍ ﻋﻠـﻰ‬
‫ﺍﻟﺼﺮﺍﻁ ﻓﺄﺧﺬ‪‬ﻢ ﺍﻟﻨﺎﺭ ‪ ،‬ﻗﺎﻟﺖ ‪ :‬ﻭﺭﺃﻳﺘﻚ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﻗﺪ ﺟﻲﺀ ﺑﻚ ‪ -‬ﻓﻮﻗﻊ ﻣﻐﺸﻴﹰﺎ ﻋﻠﻴﻪ ﻭﺑﻘﻲ ﺯﻣﺎﻧﹰﺎ‬
‫ﻳﻀﻄﺮﺏ ﻭﻫﻲ ﺗﺼﻴﺢ ﰲ ﺃﺫﻧﻪ – ﺭﺃﻳﺘﻚ ﻭﺍﷲ ﻗﺪ ﳒﻮﺕ ‪ ،‬ﺭﺃﻳﺘﻚ ﻭﺍﷲ ﻗﺪ ﳒﻮﺕ ‪.‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ﻟﺘﻘﺬﻑ ﺑﻔﻠﺬﺍﺕ ﺃﻛﺒﺎﺩﻫﺎ ﺇﱃ ﺃﺭﺽ ﺍﻟﺮﺍﻓﺪﻳﻦ ‪ ،‬ﻭﺇﻥ ﺃﺑﻨﺎﺀﻫﺎ ﻟﻴﺘﺴﺎﺑﻘﻮﻥ ﻭﻳﺒـﺬﻟﻮﺍ ﻧﻔﻮﺳـﻬﻢ‬
‫ﺭﺧﻴﺼﺔ ﻓﺪﺍ ًﺀ ﳍﺬﺍ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺃﻋﺮﺍﺽ ﺍﳌﺴﻠﻤﲔ ﻭﻟﻴﺴﻄﺮﻭﺍ ﺑﺪﻣﺎﺋﻬﻢ ﺍﺭﻭﻉ ﺻﻮﺭ ﺍﻟﺘﻀﺤﻴﺔ ﻭﺍﻟﻔﺪﺍﺀ‬
‫‪ ،‬ﻭﺍﻟﻔﺨﺮ ﻭﺍﻹﺑﺎﺀ ‪ ،‬ﻭﻣﻦ ﺁﺧﺮ ﻫﺆﻻﺀ ﺍﻟﻠﻴﻮﺙ ﺍﻷﺑﻄﺎﻝ ﻭﻟﻴﺲ ﺁﺧﺮﻫﻢ ﺍﻟﻌﺎﱂ ﺍ‪‬ﺎﻫﺪ ﻋﺒـﺪﺍﷲ ﺑـﻦ ﳏﻤـﺪ‬
‫ﺍﻟﺮﺷﻮﺩ ﺍﻟﺬﻱ ﻛﺎﻥ ﺷﻮﻛﺔ ﰲ ﺣﻠﻮﻕ ﻃﻮﺍﻏﻴﺖ ﺍﳉﺰﻳﺮﺓ ﻓﻨﺠﺎﻩ ﺍﷲ ﻣﻦ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﲟﻨﻪ ﻭﻛﺮﻣﻪ ‪ ،‬ﻭﻧﻔﺮ ﺇﱃ‬
‫ﺳﺎﺣﺎﺕ ﺍﻟﱰﺍﻝ ﻭﻣﻴﺎﺩﻳﻦ ﺍﻟﻘﺘﺎﻝ ﻟﻴﻜﻮﻥ ﻋﻠﻰ ﻣﻮﻋﺪ ﻣﻊ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﱵ ﻛﺎﻥ ﻳﺴﺄﳍﺎ ﻭﻳﺘﻄﻠﻊ ﺇﻟﻴﻬﺎ ‪ ،‬ﻭﻟﻴﻀﺮﺏ‬
‫ﺃﺭﻭﻉ ﺍﻷﻣﺜﻠﺔ ﰲ ﺑﻴﺎﻥ ﻣﺎ ﳚﺐ ﺍﻥ ﻳﻜﻮﻥ ﻋﻠﻴﻪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻼ ﻧﺎﻣﺖ ﺃﻋﲔ ﺍﳉﺒﻨﺎﺀ ‪ ،‬ﻭﻟﺌﻦ ﺳ ‪‬ﺮ ﺍﺳﺘـﺸﻬﺎﺩﻩ‬
‫ﺍﻟﻄﻮﺍﻏﻴﺖ ﻣﻦ ﺁﻝ ﺳﻠﻮﻝ ﻓﺈﱐ ﻷﺭﺟﻮ ﺃﻥ ﳛﻴﻲ ﺍﷲ ﺑﺪﻣﻪ ﻧﻔﻮﺱ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻴﻨﻔﺮﻭﺍ ﺑﺄﻧﻔﺴﻬﻢ ﺇﱃ ﺳﺎﺣﺎﺕ‬
‫ﺍﳉﻬﺎﺩ ﻓﻴﺘﺄﺳﻰ ‪‬ﻢ ﻣﻦ ﺧﻠﻔﻬﻢ ﻣﻦ ﺃﺑﻨﺎﺀ ﻫﺬﻩ ﺍﻷﻣﺔ ﻓﻴﻘﻮﻣﻮﺍ ﻓﻴﻤﻮﺗﻮﺍ ﻋﻠﻰ ﻣﺎ ﻣﺎﺕ ﻋﻠﻴﻪ‬
‫ﻻ ﺃﻟﻔﻴﻨﻚ ﺑﻌﺪ ﺍﳌﻮﺕ ﺗﻨﺪﺑﲏ *** ﻭﰲ ﺣﻴﺎﰐ ﻣﺎ ﺯﻭﺩﺗﲏ ﺯﺍﺩﻱ‬

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‫‪٣١٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺃﻳﻬﺎ ﺍﻟﻨﺎﺋﻤﻮﻥ ﺍﻟﻐﺎﻓﻠﻮﻥ ﻋــﺎ ‪‬ﺭ ﻋﻠﻴﻜﻢ ﺃﻳ‪‬ﻬﺎ ﺍﳌﺴﺘﺴﻠﻤﻮﻥ ﺩﻳﻦ‪ ‬ﻳ‪‬ﻬﺎﻥ ‪ ،‬ﻭﺃﻣﺔ ﺗﻨـﺴﺎﻕ ﻗﻄﻌـﺎﻥ ‪ ،‬ﻭﺃﻧـﺘﻢ‬
‫ﻧﺎﺋﻤﻮﻥ ‪ ،‬ﻛﻴﻒ ﺍﺭﺗﻀﻴﺘﻢ ﺃﻥ ﻳﻨﺎﻡ ﺍﻟﺬﺋﺐ ﰲ ﻭﺳﻂ ﺍﻟﻘﻄﻴﻊ ﻭﺗﺄﻣﻨﻮﻥ !!‬
‫ﺑﻐﺪﺍﺩ ﺗﺴﺄﻟﻜﻢ ﺃﻟﻴﺲ ﻟﻌﺮﺿﻬﺎ ﺣـ ‪‬ﻖ ﻋﻠﻴﻜﻢ ؟؟‬
‫ﺃﻳﻦ ﻓﺮ ﺍﻟﺮﺍﻛﺒﻮﻥ !! ﻭﺃﻳﻦ ﻏﺎﺏ ﺍﻟﺒﺎﺋﻌﻮﻥ !! ﻭﺃﻳﻦ ﺭﺍﺡ ﺍﳍﺎﺭﺑﻮﻥ !!‬
‫ﻓﻤﻦ ﻟﺰﺣﻮﻑ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻨﺎﺱ ﺫﹸﳍﻢ *** ﻃﻮﺍﺋﻒ ﺷﱴ ﺑﲔ ﻻ ﻫﲔ ﻧﻮﻡ‬
‫ﺗﻼﻗﺖ ﻋﻠﻰ ﺍﻵﻓﺎﻕ ﺃﺩﻣﻊ ﺍﻣﺔ *** ﻏﺎﺑﺖ ﻋﻦ ﺍﻵﻓﺎﻕ ﺃﺳﺒﺎﻙ ﺿﻴﻐﻢ‬
‫ﻓﺼﺎﺭﺕ ﺷﻌﻮﺏ ﺍﳌﺴﻠﻤﲔ ﺑﺴﺎﺣﻬﺎ *** ﻗﻮﺍﻓﻞ ﺗﻴﻪ ﺃﻭ ﺗﺒﺎﺭﻳﺢ ﻫﻮ‪‬ﻡ‬
‫ﺃﻃﻠﺖ ﻭﺭﺍﺀ ﺍﻷﻓﻖ ﻣﻨﻬﺎ ﻣﺂﺫ ﹲﻥ *** ﺗﻨﺎﺩﻱ ﻭﺗﺪﻋﻮ ﻛﻞ ﻗﺮﻥ ﻣﻌﻈﻢ‬
‫ﻭﺗﺪﻋﻮ ﺷﻌﻮﺏ ﺍﳌﺴﻠﻤﲔ ﻭﻗﺪ ﻏﻔﻮﺍ *** ﻋﻠﻰ ﺟﻬﻠﻬﻢ ﰲ ﺣﲑﺓ ﻭﺗﱪ‪‬ﻡ‬
‫ﺗﻘﻮﻝ ﳍﻢ ﻫﺬﻱ ﻣﻴﺎﺩﻳﻦ ﻋﺰﺓ *** ﻓﺼﺒﻮﺍ ﻫﻨﺎ ﻳﺎ ﻗﻮﻡ ﻣﺎ ﻋﺰ ﻣﻦ ﺩﻡ‬
‫) ﻓﻠﻬﻔﻲ ( ﻋﻠﻴﻜﻢ ﺇﻥ ﺭﻛﻨﺘﻢ ﻣﺬﻟﺔ *** ﺗﺬﻭﻗﻮﻥ ﻣﻦ ﺳﺎﺏ ﻋﻠﻴﻬﺎ ﻭﻋﻠﻘﻢ‬
‫ﺃﺗﻌﻠﻮ ﺭﻗﺎﺏ ﺍﳌﺴﻠﻤﲔ ﻟﻜﺎﻓﺮ *** ﻭﲣﻀﻊ ﺩﺍﺭ ﻟﻠﻌﺪﻭ ﺍﳌﺼﻠﻢ‬
‫ﺇﻥ ﺃﺑﻨﺎﺀ ﻫﺬﻩ ﺍﻷﻣﺔ ﲝﺎﺟﺔ ﺇﱃ ﻣﻨﺎﺭﺍﺕ ﺣﻴﺔ ﺗﻀﻲﺀ ﻟﻪ ﻣﺎﻟﻄﺮﻳﻖ ﻭﺗﻨﲑ ﳍﻢ ﺍﻟﺴﺒﻴﻞ‬
‫ﻓﻬﺎﻫﻮ ﺇﻣﺎﻡ ﻷﺣﺪ ﺍﳌﺴﺎﺟﺪ ﰲ ﺍﻟﻌﺮﺍﻕ ‪ ،‬ﻭﻛﺎﻥ ﺃﻋﻤﻰ ﺍﻟﺒﺼﺮ ﻣﺴﺘﻨﲑ ﺍﻟﺒﺼﲑﺓ ﻳﺄﰐ ﺇﱃ ﺍﻷﻣﲑ ﺍﻟﻌﺴﻜﺮﻱ ﰲ‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﰲ ﺑﻐﺪﺍﺩ – ﻭﺫﻟﻚ ﺑﻌﺪ ﺍﺳﺘﺸﻬﺎﺩ ﺍﻟﺸﻴﺦ ﺃﰊ ﺃﻧﺲ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ – ﻳﻄﻠﺐ ﺃﻥ ﻳﻘـﻮﻡ ﺑﻌﻤﻠﻴـﺔ‬
‫ﺍﺳﺘﺸﻬﺎﺩﻳﺔ ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ ‪ :‬ﻳﺎ ﻓﻼﻥ ﺇﻥ ﺍﷲ ﻗﺪ ﻋﺬﺭﻙ ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﺇﱐ ﺍﻃﻠﺐ ﺍﻟﺸﻬﺎﺩﺓ ﻟﻌـﻞ ﺍﷲ ﺃﻥ ﻳـﺪﺧﻠﲏ‬
‫ﺍﻟﻔﺮﺩﻭﺱ ﺍﻷﻋﻠﻰ ﻓﺄﺟﺘﻤﻊ ﺑﺎﻟﺸﻴﺦ ﺃﰊ ﺃﻧﺲ‬
‫ﻓﻮ ﺍﷲ ﺇﻥ ﺩﻡ ﺍﻟﺸﻬﻴﺪ ﻧﻮ ‪‬ﺭ ﻭﻧـﺎﺭ ‪ ،‬ﻭﺇﻥ ﺻﺪﻕ ﺩﻋﻮﺗﻨﺎ ﺑﺎﺳﺘﺸﻬﺎﺩ ﻋﻠﻤﺎﺋﻨﺎ ﻭﻗﺎﺩﺗﻨﺎ ‪..‬‬
‫ﻗـــﻮﺍﻓــﻞ ﲤــﻀــﻲ ‪..‬‬
‫ﻓﺎﻟﺸﻴﺦ ﻳﻮﺳﻒ ﺍﻟﻌﻴﲑﻱ ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﺃﰊ ﺃﻧﺲ ﺍﻟﺸﺎﻣﻲ ‪ ،‬ﻭﺍ‪‬ﺎﻫﺪ ﻋﻤﺮ ﺣﺪﻳﺪ ‪ ،‬ﻭﺃﺳﺪ ﺍﻟﺸﺎﻡ ﺃﺑﻮ ﺍﻟﻐﺎﺩﻳـﺔ ‪،‬‬
‫ﻭﻟﻴﺚ ﺍﳉﺰﻳﺮﺓ ﺳﻠﻴﻤﺎﻥ ﺃﺑﻮ ﺍﻟﻠﻴﺚ ﺍﻟﻨﺠﺪﻱ ‪ ،‬ﻭﺃﺳﺪ ﺑﻌﻘﻮﺑﺔ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﺍﻟﺰﺑﻴﺪﻱ ‪ ...‬ﻭﻏﲑﻡ ﻭﻏﲑﻫﻢ ﳑﻦ ﻻ‬
‫ﻳﻌﺮﻓﻬﻢ ﻋﻤﺮ ﻭﻟﻜﻦ ﻳﻌﺮﻓﻬﻢ ﺭﺏ ﻋﻤﺮ‬
‫ﻧﺰﻑ ﺍﻟﺒﻜﺎﺀ ﺩﻣﻮﻉ ﻋﻴﻨﻚ ﻓﺎﺳﺘﻌﺮ *** ﻋﲔ ﻟﻐﲑﻙ ﺩﻣﻌﻬﺎ ﻣﺪﺭﺍﺭ‬
‫ﻣﻦ ﺫﺍ ﻳ‪‬ﻌـﻴـﺮﻙ ﻋﻴﻨﻪ ﺗﺒﻜﻲ ‪‬ﺎ *** ﺃﺭﺃﻳﺖ ﻳﻨﹰﺎ ﻟﻠﺪﻣﻮﻉ ﺗ‪‬ـﻌﺎﺭ‬
‫ﻭﳓﻦ ﻋﻠﻰ ﻋﻠﻢ ﺃﻧﻪ ﺳﻴﺨﺮﺝ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﻣﻦ ﻳﺮﺩﺩ ﻛﻼﻡ ﺃﺳﻼﻓﻪ ﺍﳌﻨﺎﻓﻘﲔ ﻭﻳﻘﻮﻝ ﳌﻦ ﻧﻔـﺮ ﻟﻠﺠﻬـﺎﺩ ‪،‬‬
‫ﻭﺃﻛﺮﻣﻪ ﺍﷲ ﺑﺎﻟﺸﻬﺎﺩﺓ ‪:‬‬
‫} ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﻹﺧﻮﺍ‪‬ﻢ ﻭﻗﻌﺪﻭﺍ ﻟﻮ ﺃﻃﺎﻋﻮﻧﺎ ﻣﺎ ﻗﺘﻠﻮﺍ{‬
‫ﻓﺠﻴﺒﻬﻢ ﲜﻮﺍﺏ ﺍﷲ ﳍﻢ ‪:‬‬
‫} ﻗﻞ ﻓﺎﺩﺭﺃﻭﺍ ﻋﻦ ﺃﻧﻔﺴﻜﻢ ﺍﳌﻮﺕ ﺇﻥ ﻛﻨﺘﻢ ﺻﺎﺩﻗﲔ {‬

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‫‪٣١٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﻠﻬﻢ ﺇﱐ ﻷﺣﺴﺐ ﺃﻥ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﻟﺮﺷﻮﺩ ﻗﺪ ﻓﺎﺯ ﲜﻮﺍﺭﻙ ﻭﺃﻧﺖ ﺣﺴﻴﺒﻪ‬
‫ﻭﺇﻧﻚ ﺗﻌﻠﻢ ﻳﺎ ﺭﺏ ﺃﱐ ﺑﻔﻘﺪﻩ ﻗﺪ ﺧﺴﺮﺕ ﻋﺎﳌﹰﺎ ﻋﺎﻣﻼ ﻻ ﺗﻠﲔ ﻟﻪ ﻗﻨﺎﺓ ‪ ،‬ﺳﻴﻔﹰﺎ ﻣـﺴﻠﻄﹰﺎ ﻋﻠـﻰ ﺃﻋـﺪﺍﺋﻚ‬
‫ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﺍﳌﺮﺗﺪﻳﻦ‬
‫ﺍﻟﻠﻬﻢ ﺃﺟﺮﻧﺎ ﰲ ﻣﺼﻴﺒﺘﻨﺎ ﻭﻋﻮﺿﻨﺎ ﺧﲑﹰﺍ ﻣﻨﻬﺎ‬
‫ﺍﻟﻠﻬﻢ ﻫﻲﺀ ﻟﻨﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﻦ ﻫﻮ ﺧ ‪‬ﲑ ﻣﻨﻪ ﲢﻲ ﺑﺪﻣﺎﺋﻬﻢ ﻭﻣﺪﺍﺩﻫﻢ ﻋﻠﻢ ﺍﳉﻬﺎﺩ‬
‫ﺍﻟﻠﻬﻢ ﺇﻧﻚ ﺗﻌﻠﻢ ﺃﻧﻨﺎ ﻧﻘﺎﺗﻞ ﻋﻦ ﺩﻳﻦ ﻋﻈﻴﻢ ﻫﻮ ﺩﻳﻨﻚ ﻭﺷﺮﻋﻚ ﻳﺎ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪..‬‬
‫ﺍﻟﻠﻬﻢ ﻓﻜﻦ ﻟﻨﺎ ﺍﻟﻌﻮﻥ ﻭﺍﻟﻨﺼﲑ‪ ..‬ﻭﺩﺑـّﺮ ﻟﻨﺎ ﻓﺈﻧﺎ ﻻ ﻧ‪‬ﺤﺴﻦ ﺍﻟﺘﺪﺑﲑ‬
‫ﺍﻟﻠﻬﻢ ﺇﻧﻚ ﺗﺮﻯ ﻣﺎ ﺣ ﹼﻞ ﻭﳛﻞ ﺑﻨﺴﺎﺀ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻌﺮﺍﻕ ‪ ،‬ﻭﺗﻌﻠﻢ ﺃﻧﻪ ﻻ ﻣﻐﻴﺚ ﳍﻢ ﺳﻮﺍﻙ ‪ ،‬ﺍﻟﻠﻬﻢ ﺭﲪﺎﻙ‬
‫‪‬ﺆﻻﺀ ﺍﳌﺴﺎﻛﲔ‬
‫ﺃﻗﺴﻤﺖ ﻋﻠﻴﻚ ﺑﺎﲰﻚ ﺍﻷﻋﻈﻢ ‪..‬‬
‫ﺃﻗﺴﻤﺖ ﻋﻠﻴﻚ ﺑﺎﲰﻚ ﺍﻷﻋﻈﻢ ‪..‬‬
‫ﺇﻻ ﺟﻌﻠﺖ ﻟﻨﺎ ﳐﺮﺟﺎ ‪ ..‬ﻭﻋﺠ‪‬ﻠﺖ ‪‬ﻼﻙ ﻋ‪‬ـﺒ‪‬ﺎﺩ ﺍﻟﺼﻠﻴﺐ ‪ ..‬ﻭﻓﺘﺤﺖ ﻟﻨﺎ ﺃﺑﻮﺍﺏ ﺭﲪﺘﻚ‬
‫ﺍﻟﻠﻬﻢ ) ﻣﻦ ﺗﻌﺎﻭﻥ ( ﻋﻠﻰ ﻫﺬﺍ ﺍﳉﻬﺎﺩ ﺑﺎﻟﺴﺮ ﻭﺍﻹﻋﻼﻥ ﻭﺃﻋﺎﻥ ﻋﻠﻰ ﻫﺪﻣﻪ ﻣﺘﻌﻤﺪﹰﺍ ﻭﻣﺘﺄﻭ ﹰﻻ ﻭﻣﻔﺎﻭﺿﹰﺎ ﺍﻟﻠﻬﻢ‬
‫ﻓﺨﺬﻩ ﺃﺧﺬ ﻋﺰﻳﺰ ﻣﻘﺘﺪﺭ ﻭﺍﻓﻀﺤﻪ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻷﺷﻬﺎﺩ‬
‫ﺍﻟﻠﻬﻢ ) ﻣﻦ ﺗﻌﺎﻭﻥ ( ﻣﻦ ﻫﺆﻻﺀ ﻭﻗﺎﻡ ﺭﻳﺎ ًﺀ ﻭﲰﻌﺔ ﻟﻴﺼ‪‬ـ ‪‬ﺪ ﻋﻦ ﺩﻳﻨﻚ ﻭﳛﻮﻝ ﺑﲔ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﺑﲔ ﺍﳌﺴﻠﻤﲔ‬
‫ﺍﻟﻠﻬﻢ ﻓﺄﻃﻞ ﻋﻤﺮﻩ ﻭﺃﻃﻞ ﻓﻘﺮﻩ ﻭﻋﺮﺿﻪ ﻟﻠﻔﱳ‬
‫ﺍﻟﻠﻬﻢ ﺩﻋﻮﺓ ﺳﻌ ٍﺪ ﻓﻼ ﺗﺮﺩﻫﺎ‬
‫ﺍﻟﻠﻬﻢ ﺩﻋﻮﺓ ﺳﻌ ٍﺪ ﻓﻼ ﺗﺮﺩﻫﺎ‬
‫ﺍﻟﻠﻬﻢ ﺩﻋﻮﺓ ﺳﻌ ٍﺪ ﻓﻼ ﺗﺮﺩﻫﺎ‬
‫ﺐ ﻋﻠﻰ ﺃ ‪‬ﻣِﺮﻩ ﻭﻟﻜﻦ ﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﺍﻟﻨ‪‬ـﺎﺱ ﻻ ﻳﻌﻠﻤﻮﻥ {‬
‫ﷲ ﻏﺎﻟ ‪‬‬
‫} ﻭﺍ ُ‬
‫ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‬
‫‬

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 ‫‪٣١٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺑﻴﺎﻥ ﻭﺗﻮﺿﻴﺢ ﳌﺎ ﺃﺛﺎﺭﻩ ﺍﻟﺸﻴﺦ ﺍﳌﻘﺪﺳﻲ ﰲ ﻟﻘﺎﺋﻪ ﻣﻊ ﻗﻨﺎﺓ ﺍﳉﺰﻳﺮﺓ‬

‫ﻷﰊ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﳊﻤﺪ ﷲ ﻣﻌﺰ ﺍﻹﺳﻼﻡ ﺑﻨﺼﺮﻩ ‪ ،‬ﻭﻣﺬﻝ ﺍﻟﺸﺮﻙ ﺑﻘﻬﺮﻩ ‪ ،‬ﻭﻣﺼﺮﻑ ﺍﻷﻣﻮﺭ ﺑﺄﻣﺮﻩ ‪ ،‬ﻭﻣﺴﺘﺪﺭﺝ ﺍﻟﻜـﺎﻓﺮﻳﻦ‬
‫ﲟﻜﺮﻩ ‪،‬ﺍﻟﺬﻱ ﻗﺪﺭ ﺍﻷﻳﺎﻡ ﺩﻭﻻ ﺑﻌﺪﻟﻪ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺃﻋﻠﻰ ﺍﷲ ﻣﻨﺎﺭ ﺍﻹﺳﻼﻡ ﺑﺴﻴﻔﻪ‬
‫ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻓﺈﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﺒﺘﻠﻲ ﻋﺒﺎﺩﻩ ﻋﻠﻰ ﻣﺮ ﺍﻷﻳﺎﻡ ﻭﺍﻟﻠﻴﺎﱄ ﺑﺄﻧﻮﺍﻉ ﺍﶈﻦ ﻭﺍﻻﺑﺘﻼﺀﺍﺕ‪ ،‬ﻓﺘﻨﺔ ﳍﻢ ﻭﺍﺧﺘﺒﺎﺭ‪‬ﺍ‪،‬‬
‫ﻭﲤﺤﻴﺼ‪‬ﺎ ﳍﻢ ﻭﺍﻣﺘﺤﺎﻧ‪‬ﺎ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﻭﹶﻟ‪‬ﻨ‪‬ﺒﹸﻠ ‪‬ﻮ‪‬ﻧ ﹸﻜ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻰ ﻧ‪ ‬ﻌﹶﻠ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤﺠ‪‬ﺎ ِﻫﺪِﻳ ‪‬ﻦ ﻣِﻨ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﺑﺮِﻳ ‪‬ﻦ ‪‬ﻭ‪‬ﻧ‪‬ﺒﹸﻠ ‪‬ﻮ ﹶﺃ ‪‬ﺧﺒ‪‬ﺎ ‪‬ﺭ ﹸﻛ ‪‬ﻢ‬
‫ﻭﰲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﻗﺎﻝ ﺍﷲ _ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ_ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺇﻧ‪‬ﻤﺎ ﺑﻌﺜﺘ‪‬ـﻚ ﻷﺑﺘﻠﻴ‪‬ـﻚ‪،‬‬
‫ﻭﺃﺑﺘﻠ ‪‬ﻲ ﺑﻚ‪.‬‬
‫ﻭﻫﺎ ﻫﻲ ﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭ ﺍﻻﺑﺘﻼﺀ ﺗﺘﺠﺪﺩ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﺮﺍﻓﺪﻳﻦ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻏﺰﺍﻫﺎ ﻋﺒﺎﺩ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻳﺮﻭﻣـﻮﻥ‬
‫ﻓﺘﻨﺔ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺍﻟﺒﻼﺩ‪ ،‬ﰲ ﺃﻛﱪ ﲪﻠﺔ ﺻﻠﻴﺒﻴﺔ ﻋﺮﻓﻬﺎ ﺍﻟﺘﺎﺭﻳﺦ ﺍﳌﻌﺎﺻﺮ‪.‬‬
‫ﻭﻗﺪ ﺃﻛﺮﻣﻨﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﺴﻠﻜﻨﺎ ﻃﺮﻳﻖ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻠﻪ‪ ،‬ﻧﺼﺮﺓ ﻟﺪﻳﻨﻪ‪ ،‬ﻭﺇﻋﻼﺀ ﻟﻜﻠﻤﺘـﻪ‪ ،‬ﻓﺮﻣﺎﻧـﺎ‬
‫ﺍﻟﻨﺎﺱ ﻋﻦ ﻗﻮﺱ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﺼﻮ‪‬ﺑﻮﺍ ﲡﺎﻫﻨﺎ ﺳﻬﺎﻣﻬﻢ‪ ،‬ﻭﺳﻠﱠﻄﻮﺍ ﻋﻠﻴﻨﺎ ﺃﻟﺴﻨﺘﻬﻢ‪ ،‬ﺗﺸﻮﻳﻬ‪‬ﺎ ﻟﺪﻋﻮﺗﻨﺎ ﻭﺟﻬﺎﺩﻧـﺎ‪،‬‬
‫ﻭﺗﻨﻔﲑ‪‬ﺍ ﻟﻠﺨﻠﻖ ِﻣﻨ‪‬ﺎ‪.‬‬
‫ﻓﻤﻀﻴﻨﺎ ﻭﺣﺎﺩﻳﻨﺎ ﻗﻮ ﹸﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﻻ ﻳﻀﺮﻫﻢ ﻣﻦ ﺧﺬﳍﻢ‪ ،‬ﻭﻻ ﻣﻦ ﺧﺎﻟﻔﻬﻢ(‪.‬‬
‫ﻭﻛﺎﻥ ﳑﺎ ﻳﺆﻧﺲ ﻭﺣﺸﺘﻨﺎ ﰲ ﺩﺭﺑﻨﺎ‪ ،‬ﻭﳜﻔﻒ ﻋﻨﺎ ﻏﺮﺑﺘﻨﺎ ﰲ ﻃﺮﻳﻘﻨﺎ‪ ،‬ﺃﻥ ﻣﻨﺘﻘﺪﻳﻨﺎ ﻫﻢ ﻣـﻦ ﺃﻭﱄ ﺍﳌﻨـﺎﻫﺞ‬
‫ﺍﻟﻔﺎﺳﺪﺓ‪ ،‬ﻭﺍﳌﺬﺍﻫﺐ ﺍﻟﺒﺎﻃﻠﺔ‪.‬‬
‫ﻭﻗﺪ ﺃﻛﺮﻡ ﺍﷲ ﻋﺒﺎﺩﻩ ﺍ‪‬ﺎﻫﺪﻳﻦ‪ ،‬ﻭﺃﻭﻟﻴﺎﺋﻪ ﺍﻟﺼﺎﺩﻗﲔ‪ ،‬ﻓﻔﺘﺢ ﻋﻠﻴﻬﻢ ﰲ ﻣﻌﺮﻛﺔ ﺍﻷﺣﺰﺍﺏ ﻣﻌﺮﻛـ ِﺔ ﺍﻟﻔﻠﻮﺟـﺔ‬
‫ﺍﻷﻭﱃ‪ ،‬ﻓﹶﺄ ﹶﺫ ﱠﻝ ﻋﺪﻭﻫﻢ‪ ،‬ﻭﺭﺩ‪‬ﻫﻢ ﻋﻠﻰ ﺃﻋﻘﺎ‪‬ﻢ ﺧﺎﺳﺮﻳﻦ‪.‬‬
‫ﺻ ﹾﻔﻮ‪‬ﻩ‪ ،‬ﻭﻳـﺬﻫﺐ‬
‫ﻭﺑﻴﻨﻤﺎ ﻫﻢ ﻳﺘﻔﻴﺆﻭﻥ ﻇﻼﻝ ﻫﺬﺍ ﺍﻟﻔﺘﺢ ﺍﳌﺒﲔ‪ ،‬ﻭﻳﻌﻴﺸﻮﻥ ﺃﻳﺎﻣﻪ؛ ﺇﺫﺍ ‪‬ﻢ ﲟﺎ ﻳﻌﻜﺮ ﻋﻠﻴﻬﻢ ‪‬‬
‫ﺖ ﺣﺎﳍﻢ ﻣـﻦ‬
‫ﺼﻮ‪‬ﺏ ﺇﱃ ﳓﻮﺭﻫﻢ‪ ،‬ﻭﻟﻜﻨﻪ ﻫﺬﻩ ﺍﳌﺮﺓ ﻟﻴﺲ ﻣﻦ ﻛﻨﺎﻧﺔ ﻣﻦ ﻭﺻﻔ ‪‬‬ ‫ﺣﻼﻭﺗﻪ‪ ،‬ﺇﻧ‪‬ﻪ ﺳﻬﻢ ﺟﺪﻳﺪ ‪‬ﻣ ‪‬‬
‫ﹶﻗﺒ‪‬ﻞﹸ‪ ،‬ﺑﻞ ﻫﻮ ﻣﻦ ﺭﺟﻞ ﳏﺴﻮﺏ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ‪ ،‬ﻭﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﺫﻟﻜﻢ ﻛﺎﻥ ﻣﻘﺎ ﹰﻻ ﻟﻠﺸﻴﺦ ﺃﰊ ﳏﻤـﺪ‬
‫ﺍﳌﻘﺪﺳﻲ ﺣﻔﻈﻪ ﺍﷲ ﺑﻌﻨﻮﺍﻥ‪) :‬ﺍﻟﺰﺭﻗﺎﻭﻱ ﺁﻣﺎﻝ ﻭﺁﻻﻡ‪ ،‬ﻣﻨﺎﺻﺮﺓ ﻭﻣﻨﺎﺻﺤﺔ(‬
‫ﻭﻇﻠﻢ ﺫﻭﻱ ﺍﻟﻘﺮﰉ ﺃﺷﺪ ﻣﻀﺎﺿﺔ ﻋﻠﻰ ﺍﳌﺮﺀ ﻣﻦ ﻭﻗﻊ ﺍﳊﺴﺎﻡ ﺍﳌﻬﻨﺪ‬
‫ﻭﺇﻥ ﺃﻧﺴﻰ ﻓﻼ ﺃﻧﺴﻰ ﺑﻜﺎﺀ ﺍﻟﺸﻴﺦ ﺃﰊ ﺃﻧﺲ _ﺭﲪﻪ ﺍﷲ_ ﻋﻨﺪﻣﺎ ﺭﺃﻯ ﺍﳊﺰﻥ ﺑﺎﺩﻳ‪‬ﺎ ﻋﻠﻰ ﻗﺴﻤﺎﺕ ﻭﺟﻬـﻲ‬
‫ﺑﻌﺪ ﻗﺮﺍﺀﰐ ﳍﺬﻩ ﺍﳌﻨﺎﺻﺤﺔ ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﲡﻦ‪ ،‬ﻭﻋﺪﻡ ﺗﺜﺒﺖ‪ ،‬ﻭﻗﻠﺐ ﻟﻠﺤﻘﺎﺋﻖ! ﻓﻮﺍﺳﺎﱐ ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﻓـﻼﻥ‪ ،‬ﺇﻥ‬
‫ﺍﷲ ﻳﺪﺍﻓﻊ ﻋﻦ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ‪.‬‬

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‫‪٣١٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻻ ﺃﺑﻴﺢ ﺳﺮ‪‬ﺍ ﺇﻥ ﻗﻠﺖ‪ :‬ﺇﱐ ﻛﻨﺖ ﺃﻇﻦ ﺃﻥ ﺍﻷﻣﺮ ﻻ ﻳﻌﺪﻭ ﺃﻥ ﻳﻜﻮﻥ ﻛﺒﻮﺓ ﻣﻦ ﻓﺎﺭﺱ‪ ،‬ﻳﻮﺷﻚ ﺃﻥ ﻳﻘـﻮﻡ‬
‫ﻣﻨﻬﺎ‪ ،‬ﻭﺃﻥ ﺍﳌﺴﺄﻟﺔ ﺳﺘﻘﻒ ﻋﻨﺪ ﻫﺬﺍ ﺍﳊﺪ؛ ﻟﻜﻦ ﺍﻟﺸﻴﺦ ﺍﳌﻘﺪﺳﻲ ﺣﻔﻈﻪ ﺍﷲ ﺷﻔﻌﻬﺎ ﺑـ)ﻭﻗﻔﺎﺕ ﻣﻊ ﲦﺮﺍﺕ‬
‫ﺍﳉﻬﺎﺩ(‪ ،‬ﰒ ﹶﺃﻛﱠﺪ ﺫﻟﻚ ﹸﻛﻠﱠﻪ ﰲ ﻣﻘﺎﺑﻠﺘﻪ ﻣﻊ )ﻗﻨﺎﺓ ﺍﳉﺰﻳﺮﺓ( ﻣﻊ ﺗﺼﺮﳛﻪ ﺑﺄﻧﻪ ﻳﺘﻜﻠﻢ ﲟﺤﺾ ﺇﺭﺍﺩﺗﻪ‪ ،‬ﻭﻟﻴﺲ ﹶﺛ ‪‬ﻢ‬
‫ﻣﻦ ﳚﱪﻩ ﻋﻠﻰ ﻣﻘﺎﻟﻪ‪.‬‬
‫ﻓﺮﺃﻳﺖ ﺃﻥ ﺍﻷﻣﺮ ﺑﺪﺃ ﻳﺘﻌﺪﻯ ﺣﺪﻭﺩ ﺍﻟﻨﺼﺢ ﻭﺍﳌﻨﺎﺻﺮﺓ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﺍﻟﻨﺼﺢ ﻓﻘﺪ ﻃﺮﻳﻘﻪ ﻭﻣﺴﺎﻟﻜﻪ ﺍﻟـﺸﺮﻋﻴﺔ‪،‬‬
‫ﻭﺑﺪﺃﺕ ﻟﻪ ﺃﺑﻌﺎﺩ ﺃﺧﺮﻯ‪ ،‬ﻻ ﺳﻴﻤﺎ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺍﳋﻄﲑ‪ ،‬ﺍﻟﺬﻱ ﺃﺻﺒﺢ ﺍﻧﻜﺴﺎﺭ ﺷـﻮﻛﺔ ﺟـﻴﺶ ﻋﺒـﺎﺩ‬
‫ﺍﻟﺼﻠﻴﺐ ﻭﺍﺿﺤ‪‬ﺎ ﻟﻜﻞ ﺫﻱ ﻋﻴﻨﲔ‪ ،‬ﻓﺮﺃﻳﺖ ﻟﺰﺍﻣ‪‬ﺎ ﻋﻠ ‪‬ﻲ ﺃﻥ ﺃﻭﺿﺢ ﺑﻌـﺾ ﺍﳊﻘـﺎﺋﻖ‪ ،‬ﻭﺃﺻـﺤﺢ ﺑﻌـﺾ‬
‫ﺍﳌﻐﺎﻟﻄﺎﺕ‪ ،‬ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﺍﳌﻨﺎﺻﺤﺔ‪ ،‬ﻭﺍﻟﻠﻘﺎﺀ ﻣﻊ )ﻗﻨﺎﺓ ﺍﳉﺰﻳﺮﺓ(‪ ،‬ﺩﻭﻥ ﺍﺳﺘﻴﻌﺎﺏ ﻣﲏ ﻟﻜﻞ ﻣﺎ ﻭﺭﺩ ﻓﻴﻬﻤﺎ‪،‬‬
‫ﻓﺬﺍﻙ ﳛﺘﺎﺝ ﺇﱃ ﺗﺴﻮﻳﺪ ﺻﻔﺤﺎﺕ ﻭﺻﻔﺤﺎﺕ‪) ،‬ﻭﻣﺎ ﻻ ﻳﺪﺭﻙ ﹸﻛﻠﱡﻪ ﻻ ﻳﺘﺮﻙ ‪‬ﺟﻠﱡﻪ(‪ ،‬ﺃﺳﺄﻝ ﺍﷲ ﺃﻥ ﻳﺴﺪﺩﱐ‪،‬‬
‫ﻭﺃﻥ ﻳﻘﻴﲏ ﺣﻈﻮﻅ ﻧﻔﺴﻲ‪.‬‬
‫ﻓﺄﻗﻮﻝ ﻭﺑﺎﷲ ﺗﻮﻓﻴﻘﻲ ﻭﻋﻠﻴﻪ ﺍﻋﺘﻤﺎﺩﻱ‪:‬‬
‫ﺖ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺳﻴﻜﻮﻥ ﻛﻼﻣﻲ ﻣﻨﺼﺒ‪‬ﺎ ﻋﻠﻰ ﺗﻮﺿﻴﺢ ﺑﻌﺾ ﺍﳊﻘﺎﺋﻖ ﳑﺎ ﻟﻪ ﻋﻼﻗﺔ ﲟﻨﻬﺞ ﺟﻬﺎﺩﻧﺎ ﰲ ﺍﻟﻌﺮﺍﻕ ﻭﻣﺎ ‪‬ﻳ ‪‬ﻤ ‪‬‬
‫ﺇﻟﻴﻪ ﺑﺼﻠﺔ‪ ،‬ﻭﺳﺄﻋﺮﺽ ﻋﻤﺎ ﻭﺭﺩ ﰲ ﻣﻨﺎﺻﺤﺔ ﺍﻟﺸﻴﺦ ﺣﻔﻈﻪ ﺍﷲ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﻌﻼﻗﱵ ﻣﻌﻪ ﻭﻣﺎ ﺟﺮﻯ ﺑـﻴﲏ‬
‫ﻭﺑﻴﻨﻪ ﰲ ﻏﺎﺑﺮ ﺍﻷﻳﺎﻡ‪ ،‬ﳑﺎ ﺃﺭﺍﻩ ﻻ ﳜﺪﻡ ﻣﺎ ﳓﻦ ﺑﺼﺪﺩﻩ‪ ،‬ﻭﳌﺎ ﻓﻴﻪ ﻣﻦ ﻣﻨﻔﻌﺔ ﻷﻋﺪﺍﺀ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﺛﺎﻧﻴ‪‬ﺎ‪ :‬ﺫﻛﺮ ﺍﻟﺸﻴ ‪‬ﺦ ﺣﻔﻈﻪ ﺍﷲ ﰲ ﻣﻄﻠﻊ ﻣﻨﺎﺻﺤﺘﻪ ﺃﻧﻪ ﺣﺎﻭﻝ ﺟﺎﻫﺪﹰﺍ ﻗﺒﻞ ﻧﺸﺮﻫﺎ ﺇﻳﺼﺎﻝ ﺃﺷﻴﺎﺀ ﻛﺜﲑﺓ ﻣـﻦ‬
‫ﳏﺘﻮﺍﻫﺎ ﺇﱄﱠ‪ ،‬ﻓﻠﻢ ﻳﺘﻤﻜﱠﻦ ﻣﻦ ﺫﻟﻚ _ﻋﻠﻰ ﺣ ‪‬ﺪ ﻗﻮﻟﻪ_ ﻓﺎﺿﻄﺮ ﻟﻨﺸﺮﻫﺎ‪ ،‬ﻭﻟﻮ ﺳﻠﱠﻤﻨﺎ ﻟﻪ ﺑﺬﻟﻚ‪ ،‬ﻓﻤﺎ ﺍﳌـﱪﺭ‬
‫ﻹﻋﺎﺩﺓ ﺫﻛﺮ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣﺮﺓ ﺃﺧﺮﻯ ﰲ ﺍﳌﻘﺎﺑﻠﺔ ﻣﻊ ﺍﳉﺰﻳﺮﺓ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻘﺼﻮﺩﻩ ﺇﺑﻼﻍ ﺍﻟﻨﺼﻴﺤﺔ‪ ،‬ﻭﻗﺪ ‪‬ﺗ ‪‬ﻢ ﻟﻪ‬
‫ﺫﻟﻚ ﻣﻦ ﹶﻗ‪‬ﺒ ﹸﻞ ﰲ ﺭﺳﺎﻟﺘﻪ‪ ،‬ﻭﳌﺎﺫﺍ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺑﺎﻟﺬﺍﺕ‪ ،‬ﳑﺎ ﻻ ﻳﺼﺐ ﺇﻻ ﰲ ﻣﺼﻠﺤﺔ ﺍﻟﺼﻠﻴﺒﲔ‪ ،‬ﻭﺃﺫﻧـﺎ‪‬ﻢ‬
‫ﻣﻦ ﺍﳌﺮﺗﺪﻳﻦ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺫﻛﺮ ﺍﻟﺸﻴ ‪‬ﺦ ﺣﻔﻈﻪ ﺍﷲ ﺃﱐ ﻛﻨﺖ ﳑﻦ ﺍﺳﺘﻔﺎﺩ ﻣﻨﻪ‪ ،‬ﻭﺍﺳﺘﻈﻞ ﲟﺸﻴﺨﺘﻪ‪ ،‬ﻭﺃﱐ ﻛﻨﺖ ﻻ ﺃﺻﺪﺭ ﺇﻻ ﻋﻦ‬
‫ﺭﺃﻳﻪ‪ ،‬ﻭﻻ ﺃﻗﻮﻝ ﺇﻻ ﺑﻘﻮﻟﻪ ﻭﺍﺧﺘﻴﺎﺭﻩ‪ ،‬ﻓﺄﻗﻮﻝ‪:‬‬
‫ﻻ ﺷﻚ ﺃ ﱠﻥ ﺍﻟﺸﻴ ‪‬ﺦ ﺃﺑﺎ ﳏﻤﺪ ﺣﻔﻈﻪ ﺍﷲ ﻟﻪ ﻓﻀﻞ ﻛﺒﲑ ﻭﻋﻈﻴﻢ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺍﻟﻔﻘﲑ‪ ،‬ﻓﻬﻮ ﺃﺣﺪ ﻣﻦ ﺗﻠﻘﻴﺖ ﻋﻨﻪ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﻭﺗﻔﺎﺻﻴﻠﻪ‪ ،‬ﻭﻛﻨﺖ ﺃﻋﺘﻘﺪ ﻛﺜﲑ‪‬ﺍ ﳑﺎ ﻛﺎﻥ ﻳﻌﺘﻘﺪﻩ ﺃﺑﻮ ﳏﻤﺪ‪ ،‬ﻭﻟﻜﻦ ﻻ ﺑﺪ ﺃﻥ ﻳ‪‬ﻌﻠﻢ ﺃﻥ ﻣﺘﺎﺑﻌﱵ ﻟـﻪ‬
‫ﺇﳕﺎ ﻫﻮ ﻻﻋﺘﻘﺎﺩﻱ ﺑﺄﻥ ﻣﺎ ﻳﻄﺮﺣﻪ ﻭﻳﻜﺘﺒﻪ ﰲ ﺭﺳﺎﺋﻠﻪ ﻫﻮ ﻣﻮﺍﻓﻖ ﻟﻠﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻟﻴﺲ ﻫﻮ ﳎﺮﺩ ﺗﻘﻠﻴـﺪ‬
‫ﺃﻋﻤﻰ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻟﻜﺎﻥ ﺗﻘﻠﻴﺪﻧﺎ ﳌﻦ ﻫﻮ ﺃﻛﱪ ﻣﻨﻪ ﻗﺪﺭ‪‬ﺍ‪ ،‬ﻭﺃﺭﻓﻊ ﻣﻨﻪ ﻋﻠﻤ‪‬ﺎ ﺃﻭﱃ ﺑﻨـﺎ‪ ،‬ﻓﺄﺻـﻞ‬
‫ﺩﻋﻮﺗﻨﺎ ﺍﺗﺒﺎﻉ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻣﻦ ﹶﺛﻢ‪ ‬ﺍﻷﺧﺬ ﺑﻘﻮﻝ ﻣﻦ ﻭﺍﻓﻘﻬﻤﺎ‪ ،‬ﻭﻃﺮﺡ ﻭﻧﺒﺬ ﻗﻮﻝ ﻛﻞ ﻣﻦ ﺧﺎﻟﻔﻬﻤﺎ‪.‬‬
‫ﻓﻜﻤﺎ ﺃﱐ ﺍﺳﺘﻔﺪﺕ ﻣﻦ ﺍﻟﺸﻴﺦ ﺃﰊ ﳏﻤﺪ _ﺟﺰﺍﻩ ﺍﷲ ﺧﲑ‪‬ﺍ_ ﻓﻘﺪ ﺍﺳﺘﻔﺪﺕ ﻣﻦ ﻋﻠﻤﺎﺀ ﺁﺧﺮﻳﻦ؛ ﻭﻫـﺬﺍ ﻻ‬
‫ﻳﻌﲏ ﺃﻥ ﺃﻟﺘﺰﻡ ﺑﻜﻞ ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﳌﻘﺪﺳﻲ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﻟﻴﺲ ﺣﻜﺮ‪‬ﺍ ﻋﻠﻴﻪ ﻭﺣﺪﻩ‪ ،‬ﻭﻣﺎ ﻛﻞ ﻣـﺎ ﻳﻘﻮﻟـﻪ ﺍﳌﻘﺪﺳـﻲ‬
‫ﺻﺤﻴﺢ ﻭﳚﺐ ﺍﺗﺒﺎﻋﻪ؛ ﻭﻻ ﺳﻴﻤﺎ ﰲ ﺍﻷﻣﻮﺭ ﺍﻻﺟﺘﻬﺎﺩﻳﺔ ﻭﺍﻟﻨﻮﺍﺯﻝ ﺍﳊﺎﺩﺛﺔ‪.‬‬

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‫‪٣١٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺃﻧﺎ ﰲ ﺳﲑﻱ ﰲ ﻃﺮﻳﻖ ﺍﳉﻬﺎﺩ ﻻ ﺃﻗﺪﻡ ﻋﻠﻰ ﺃﻱ ﻣﺴﺄﻟﺔ ﺇﻻ ﻭﺿﻮﺍﺑﻂ ﺍﻟﺸﺮﻉ ﺃﻣﺎﻡ ﻧﺎﻇﺮﻱ‪ ،‬ﻭﻻ ﺃﲡـﺮﺃ ﰲ‬
‫ﻣﺴﺄﻟﺔ ﺣﱴ ﺃﺳﺘﺸﲑ ﻓﻴﻬﺎ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﺼﺎﺩﻗﲔ ﺍ‪‬ﺎﻫﺪﻳﻦ‪ ،‬ﻭﺍﷲ ﻳﻌﻠﻢ ﺃﻥ ﺍﻻﺗﺼﺎﻻﺕ ﱂ ﺗﻨﻘﻄﻊ ﺑﻴﲏ ﻭﺑـﲔ‬
‫ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﳑﻦ ﻳﻔﻮﻕ ﺃﺑﺎ ﳏﻤﺪ ﻋﻠﻤ‪‬ﺎ ﺃﺳﺘﻔﺘﻴﻬﻢ ﰲ ﻏﺎﻟﺐ ﻣﺎ ﻳﻮﺍﺟﻬﲏ‪ ،‬ﻭﻫﻢ ﺍﻵﻥ ﻣﺒﺘﻠﻮﻥ ﻣﻌﺘﻘﻠـﻮﻥ‬
‫ﰲ ﺳﺠﻮﻥ ﺍﻟﻄﻮﺍﻏﻴﺖ‪ ،‬ﻭﻟﻮﻻ ﺧﺸﻴﺔ ﺗﻀﺮﺭﻫﻢ ﺑﺬﻛﺮ ﺃﲰﺎﺋﻬﻢ ﻟﺼﺮﺣﺖ ﺑﺬﻟﻚ‪.‬‬
‫ﻭﻛﻞ ﻣﻦ ﻳﻌﺮﻑ ﺍﻟﻌﺒﺪ ﺍﻟﻔﻘﲑ‪ ،‬ﻭﻳﻌﺮﻑ ﺍﻟﺸﻴﺦ ﺩﺍﺧﻞ ﺍﻟﺴﺠﻦ ﻭﺧﺎﺭﺟﻪ‪ ،‬ﻳﻌﻠﻢ ﻋﻠﻢ ﺍﻟﻴﻘﲔ ﺃﻧـﲏ ﻛﻨـﺖ‬
‫ﺃﺧﺎﻟﻔﻪ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﻭﺧﺼﻮﺻ‪‬ﺎ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﳉﻬﺎﺩ ﻭﺍﻟﻌﻤﻞ ﺍﳉﻤﺎﻋﻲ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﺧﺮﺟﺖ ﻣـﻦ‬
‫ﺍﻟﺴﺠﻦ ﻭﻗﺮﺭﺕ ﺃﻥ ﺃﺫﻫﺐ ﺇﱃ ﺃﺭﺽ ﺍﳉﻬﺎﺩ ﱂ ﺃﺳﺘﺸﺮ ﺃﺑﺎ ﳏﻤﺪ ﺣﻔﻈﻪ ﺍﷲ ؛ ﺑـﻞ ﻛﻨـﺖ ﺃﺭﻯ ﻃﺮﻳﻘـﺔ‬
‫ﺃﺧﺮﻯ ﻟﻨﺼﺮﺓ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﲣﺘﻠﻒ ﻋﻦ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﻳﺮﺍﻫﺎ ﺍﻟﺸﻴﺦ ﺍﳌﻘﺪﺳﻲ ﺣﻔﻈﻪ ﺍﷲ‪.‬‬
‫ﻫﺬﺍ ﻣﻊ ﺣﺰﱐ ﻭﺃﺳﻔﻲ ﺃﻥ ﺗﺼﺪﺭ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ﻣﻦ ﺃﰊ ﳏﻤﺪ‪ ،‬ﺍﻟﺬﻱ ﻣﻦ ﺃﺻﻮﻝ ﺩﻋﻮﺗﻪ ﺗﻌﺒﻴﺪ ﺍﻟﻨﺎﺱ ﺇﱃ‬
‫ﺍﷲ؛ ﻻ ﺇﱃ ﺫﻭﺍ‪‬ﻢ ﻭﺃﺷﺨﺎﺻﻬﻢ‪)... .‬ﻣﺸﻴﺨﱵ‪ ،‬ﻭﻇﻠﻲ‪ ،‬ﻭﺍﺳﺘﻔﺎﺩﻭﺍ ﻣﻦ ﺍﲰﻲ( ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ‪.‬‬
‫ﻭﻫﻞ ‪‬ﻣ ‪‬ﺮ ﺑﻜﻢ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺃﻭ ﰲ ﺗﺎﺭﻳﺦ ﺳﻠﻔﻨﺎ؛ ﺃﻥ ﺍﳌﺮﺀ ﺇﺫﺍ ﺍﺳﺘﻔﺎﺩ ﻣﻦ ﺷﻴﺦ ﰲ ﻋﻠﻢ ﻣـﺎ؛ ﺃﻧـﻪ‬
‫ﻳﺼﺒﺢ ﻋﺒﺪ‪‬ﺍ ﻟﻪ‪ ،‬ﻻ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﳜﺎﻟﻔﻪ ﰲ ﺍﺟﺘﻬﺎﺩﻩ‪ ،‬ﺃﻭ ﺃﻥ ﻳﻘﻮﻝ ﺑﻘﻮﻝ ﻏﲑﻩ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﺭﺍﺑﻌ‪‬ﺎ‪ :‬ﺫﻛﺮ ﺍﻟﺸﻴ ‪‬ﺦ ﺣﻔﻈﻪ ﺍﷲ ﺑﺄﻧﲏ ﺍﺷﺘﺮﻃﺖ ﻋﻠﻰ ﺍﻟﺸﻴﺦ ﺃﺳﺎﻣﺔ ﺑﻦ ﻻﺩﻥ _ﺣﻔﻈﻪ ﺍﷲ_ ﺗﺪﺭﻳﺲ ﻣﻨـﻬﺞ‬
‫ﺃﰊ ﳏﻤﺪ ﻛﺸﺮﻁ ﻟﻠﻌﻤﻞ ﻣﻌﻪ‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻋﺎ ٍﺭ ﻋﻦ ﺍﻟﺼﺤﺔ ﲤﺎﻣ‪‬ﺎ‪ ،‬ﻓﺄﻧﺎ ﱂ ﺃﺟﻠﺲ ﻳﻮﻣ‪‬ﺎ ﻣﻊ ﺍﻟﺸﻴﺦ ﺃﺳﺎﻣﺔ _ﺣﻔﻈﻪ ﺍﷲ_ ﲞـﺼﻮﺹ‬
‫ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪.‬‬
‫ﻭﺃﻧﺎ ﺃﺳﺄﻝ ﺍﻟﺸﻴ ‪‬ﺦ ﺣﻔﻈﻪ ﺍﷲ ﻋﻦ ﻗﻮﻟﻪ‪) :‬ﻣﻨﻬﺞ ﺃﰊ ﳏﻤﺪ( ﺃﻫﻮ ﻣﻨﻬﺞ ﺗﻔﺮﺩ ﺑﻪ ﱂ ﻳﺴﺒﻖ ﺇﻟﻴﻪ‪ ،‬ﺃﻭ ﺃﻧﻪ ﻣﺘﺒـﻊ‬
‫ﻓﻴﻪ ﻟﻐﲑﻩ ﻣﻦ ﺃﺋﻤﺔ ﺳﻠﻔﻨﺎ ﺍﻟﺼﺎﱀ؟ ﻓﺈﻥ ﺃﺟﺎﺏ ﺑﺎﻷﻭﻝ؛ ﻓﻼ ﺣﺎﺟﺔ ﻟﻨﺎ ﲟﻨﻬﺠﻪ‪ ،‬ﻓﺪﻳﻨﻨﺎ ﺩﻳﻦ ﺍﺗﺒﺎﻉ ﻻ ﺩﻳـﻦ‬
‫ﻱ ﺑـﻪ_ ﹶﻓﻌ‪‬ـﻼﻡ‬ ‫ﺍﺑﺘﺪﺍﻉ‪ ،‬ﻭﰲ ﻣﻨﻬﺞ ﺃﺳﻼﻓﻨﺎ ﹸﻏﻨ‪‬ﻴ‪‬ﺔ ﻋﻦ ﻣﻨﻬﺞ ﻓﻼﻥ ﻭﻓﻼﻥ‪ ،‬ﻭﺇﻥ ﺃﺟﺎﺏ ﺑﺎﻟﺜﺎﱐ _ﻭﻫﻮ ‪‬ﺣ ِﺮ ‪‬‬
‫ﻳﻨﺴﺒﻪ ﺇﱃ ﻧﻔﺴﻪ‪ ،‬ﻭﻫﺆﻻﺀ ﻣﺸﺎﻳﺦ ﺍﳉﻬﺎﺩ ﰲ ﻋﺼﺮﻧﺎ ﻗﺪ ‪‬ﺩ ‪‬ﻋﻮ‪‬ﺍ ﺇﱃ ﻣﺜﻞ ﻣﺎ ﻛﺎﻥ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ﺃﺑﻮ ﳏﻤﺪ‪ ،‬ﻭﻣـﺎ‬
‫ﲰﻌﻨﺎ ﺃﺣﺪﻫﻢ ﻳﻮﻣ‪‬ﺎ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﻣﻨﻬﺠﻲ !!‬
‫ﻭﻻ ﻳﻨﻘﻀﻲ ﻋﺠﱯ ﻛﻴﻒ ﻳﻄﺮﺡ ﺍﻟﺸﻴﺦ ﻣﺜﻞ ﻫﺬﺍ ﺍﻷﻣﺮ؛ ﻭﻫﻮ ﱂ ﻳﺘﺒﲔ ﻣﲏ‪ ،‬ﻭﹶﺛ ‪‬ﻢ ﺗﺴﺎﺅﻻﺕ ﺗﺆﺭﻗﲏ‪ ،‬ﳌـﺎﺫﺍ‬
‫ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺑﺎﻟﻎ ﺍﳊﺴﺎﺳﻴﺔ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﺃﱐ ﺍﻵﻥ ﺟﻨﺪﻱ ﻣﻦ ﺟﻨﻮﺩ ﺍﻟﺸﻴﺦ ﺃﺳﺎﻣﺔ _ﺣﻔﻈـﻪ‬
‫ﺍﷲ_‪ ،‬ﻭﻣﺎ ﺍﳌﺼﻠﺤﺔ‪ ،‬ﻭﻣﻦ ﺍﳌﺴﺘﻔﻴﺪ ﻣﻦ ﺫﻛﺮﻩ ﺍﻵﻥ ؟؟‬
‫ﺧﺎﻣﺴ‪‬ﺎ‪ :‬ﺫﻛﺮ ﺍﻟﺸﻴ ‪‬ﺦ ﺣﻔﻈﻪ ﺍﷲ ﺃﱐ ﻛﻨﺖ ﺃﻗﻠﺪﻩ ﰲ ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻻﺳﺘﺸﻬﺎﺩﻳﺔ‪ ،‬ﻭﺃﱐ ﻗﺪ ﺗﻮﺳﻌﺖ‬
‫ﻓﻴﻬﺎ ﺍﻵﻥ ﰲ ﺍﻟﻌﺮﺍﻕ‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﻟﻴﺲ ﺍﻷﻣﺮ ﻛﻤﺎ ﺫﻛﺮ ﺍﻟﺸﻴﺦ‪ ،‬ﻓﺄﻧﺎ ﻛﻨﺖ ﺃﺭﻯ ﻋﺪﻡ ﺟﻮﺍﺯﻫﺎ ﻋﻨﺪﻣﺎ ﻛﻨﺖ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﺇﺑﺎﻥ ﺍﻟﻐﺰﻭ‬
‫ﺍﻟﺸﻴﻮﻋﻲ ﳍﺎ‪ ،‬ﺇﺗﺒﺎﻋﺎ ﻣﲏ ﻟﺒﻌﺾ ﺍﻟﻔﻀﻼﺀ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﱂ ﺃﻛﻦ ﻗﺪ ﻟﻘﻴﺖ ﺍﳌﻘﺪﺳﻲ ﺑﻌـﺪ‪ ،‬ﻭﻋﻨـﺪﻣﺎ‬
‫ﺍﻟﺘﻘﻴﺖ ﺑﻪ‪ ،‬ﻭﺍﻓﻖ ﺍﻋﺘﻘﺎﺩﻱ ﻗﻮﻟﻪ‪ ،‬ﰒ ﻋﻨﺪﻣﺎ ﺧﺮﺟﻨﺎ ﻣﻦ ﺍﻟﺴﺠﻦ‪ ،‬ﻭﺫﻫﺒﺖ ﺇﱃ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻣـﺮ‪‬ﺓ ﺃﺧـﺮﻯ‪،‬‬

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‫‪٣١٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﺘﻘﻴﺖ ﺑﺎﻟﺸﻴﺦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺍﳌﻬﺎﺟﺮ‪ ،‬ﻭﺟﺮﻯ ﺣﺪﻳﺚ ﺑﻴﻨﻨﺎ ﰲ ﺣﻜﻢ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻻﺳﺘـﺸﻬﺎﺩﻳﺔ‪ ،‬ﻭﻛـﺎﻥ‬
‫ﺍﻟﺸﻴﺦ ﻳﺬﻫﺐ ﺇﱃ ﺟﻮﺍﺯﻫﺎ‪ ،‬ﻭﻗﺮﺃﺕ ﻟﻪ ﲝﺜﹰﺎ ﻧﻔﻴﺴ‪‬ﺎ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻭﲰﻌﺖ ﻟﻪ ﺃﺷﺮﻃﺔ ﻣﺴﺠﻠﺔ ﰲ ﺫﻟـﻚ‪،‬‬
‫ﺖ ﺃﺭﻯ ﺍﺳﺘﺤﺒﺎ‪‬ﺎ ‪ ،‬ﻭﻫﺬﺍ ﻭﺍﷲ ﻣﻦ ﺑﺮﻛﺔ‬ ‫ﱭ ﺟﻮﺍﺯﻫﺎ ﻓﻘﻂ؛ ﺑﻞ ﺑ ‪‬‬
‫ﻓﺸﺮﺡ ﺍﷲ ﺻﺪﺭﻱ ﳌﺎ ﺫﻫﺐ ﺇﻟﻴﻪ‪ ،‬ﻭﱂ ﺃﺗ ‪‬‬
‫ﺍﻟﻌﻠﻢ ﻭﻟﻘﺎﺀ ﺃﻫﻠﻪ‪ ،‬ﻭﺭﺗﺒﺖ ﻟﻠﺸﻴﺦ ﺍﳌﻬﺎﺟﺮ ﰲ ﻣﻌﺴﻜﺮ ﻫﲑﺍﺕ ﺩﻭﺭﺓ ﺷﺮﻋﻴﺔ ﻣﺼﻐﺮﺓ ﳌﺪﺓ ﻋﺸﺮﺓ ﺃﻳﺎﻡ‪ ،‬ﻗـﺎﻡ‬
‫ﺧﻼﳍﺎ ﺑﺒﻴﺎﻥ ﺣﻜﻢ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺎﺕ ﻟﻺﺧﻮﺓ‪ ،‬ﳑﺎ ﻛﺎﻥ ﻟﻪ ﺃﻋﻈﻢ ﺍﻷﺛﺮ ﰲ ﻧﻔﻮﺳﻬﻢ‪.‬‬
‫ﰒ ﳌﺎﺫﺍ ﻳﻨﻜﺮ ﻋﻠﻲ ﺍﻟﺸﻴﺦ ﺗﻐﲑ ﺍﺟﺘﻬﺎﺩﻱ ﰲ ﺣﻜﻢ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺎﺕ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻛﺎﻥ ﻳﺮﻯ ﺃﻭ ﹰﻻ ﺣﺮﻣﺘﻬﺎ‪ ،‬ﰒ ﻫﻮ‬
‫ﺍﻵﻥ ﻳﺮﻯ ﺟﻮﺍﺯﻫﺎ ﺑﺸﺮﻭﻁ ﻭﺿﻌﻬﺎ‪ ،‬ﺃﻟﻴﺲ ﻣﻦ ﺍﻹﻧﺼﺎﻑ ﺃﻧﻪ ﺇﺫﺍ ﺫﻛﺮ ﺫﻟﻚ ﺃﻥ ﻳﺬﻛﺮ ﻫﺬﺍ‪.‬‬
‫ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﺗﻌﻠﻴﻘﹰﺎ‪ ،‬ﻭﻭﺻﻠﻪ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﻋﻦ ﻋﻤﺎﺭ ﻗﺎﻝ‪ :‬ﺛﻼﺙ ﻣﻦ ﲨﻌﻬﻦ ﲨﻊ ﺍﻹﳝﺎﻥ‪ :‬ﺍﻹﻧﺼﺎﻑ‬
‫ﻣﻦ ﻧﻔﺴﻚ‪ ،‬ﻭﺍﻹﻧﻔﺎﻕ ﻣﻦ ﺍﻹﻗﺘﺎﺭ‪ ،‬ﻭﺑﺬﻝ ﺍﻟﺴﻼﻡ ﻟﻠﻌﺎﱂ‪.‬‬
‫ﺳﺎﺩﺳ‪‬ﺎ‪ :‬ﺫﻛﺮ ﺍﻟﺸﻴ ‪‬ﺦ ﺣﻔﻈﻪ ﺍﷲ ﺑﺄﻧﲏ ﲰﻴﺖ )ﲨﺎﻋﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ( ﻧﺴﺒﺔ ﳌﻮﻗﻌﻪ ﺍﳌﺴﻤ‪‬ﻰ ﲟﻨﱪ ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﻭﺍﳉﻬﺎﺩ ‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﺇﻥ ﹶﻛِﻠ ‪‬ﻤﺘ‪‬ﻲ‪) :‬ﺍﻟﺘﻮﺣﻴﺪ( ﻭ)ﺍﳉﻬﺎﺩ( ﻣﺼﻄﻠﺤﺎﻥ ﺷﺮﻋﻴﺎﻥ‪ ،‬ﻛﻨﺎ ﻧﺮﺩﺩﳘﺎ ﻭﻧﺘﻐﲎ ‪‬ﻤﺎ ﺩﺍﺋﻤ‪‬ﺎ ﰲ ﺳﺠﻨﻨﺎ‪،‬‬
‫ﻓﻌﻼﻡ ﻳﻨﻜﺮ ﻋﻠﻴﻨﺎ ﺗﺴﻤﻴﺔ ﲨﺎﻋﺘﻨﺎ ‪‬ﻤﺎ‪ ،‬ﻭﻫﻞ ﳘﺎ ﺣﻜﺮ ﻋﻠﻰ ﺃﺣﺪ ﺑﻌﻴﻨﻪ؟‬
‫ﻭﻣﺎ ﻳﻨﻘﻀﻲ ﻋﺠﱯ ﻛﻴﻒ ﻳﺼﺪﺭ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣﻦ ﻣﺜﻞ ﺃﰊ ﳏﻤﺪ ﺣﻔﻈﻪ ﺍﷲ‪ ،‬ﻭﺇﻥ ﺍﻟـﺬﺍﻛﺮﺓ ﻟﺘﻌـﻮﺩ ﰊ ﺇﱃ‬
‫ﺗﻠﻚ ﺍﻷﻳﺎﻡ ﺍﻟﱵ ﻛﻨﺎ ﻧﺘﺬﺍﻛﺮ ﻓﻴﻬﺎ ﳘﻮﻡ ﺍﻟﺪﻋﻮﺓ ﻭﻣﺎ ﻛﻨﺎ ﻧﻼﻗﻴﻪ ﻣﻦ ﺑﻌﺾ ﺃﻓﺮﺍﺥ ﺍﳌﺮﺟﺌﺔ ﻭﺍﳉﻬﻤﻴﺔ؛ ﻛﻌﻠـﻲ‬
‫ﺍﳊﻠﱯ ﻭﻏﲑﻩ‪ ،‬ﺍﻟﺬﻳﻦ ﻛﺎﻧﺖ ﻣﻬﻤﺘﻬﻢ ﺗﺼﻨﻴﻒ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﳌﻮﺍﻓﻘﺔ ﻭﺍﳌﺨﺎﻟﻔﺔ ﳍﻢ‪ ،‬ﻓﻤﻦ ﻭﺍﻓﻘﻬﻢ ﻛﺎﻥ‬
‫ﺳﻠﻔﻴ‪‬ﺎ‪ ،‬ﻭﻣﻦ ﺧﺎﻟﻔﻬﻢ ﻛﺎﻥ ﺑﺪﻋﻴ‪‬ﺎ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﺸﻴﺦ ﺍﳌﻘﺪﺳﻲ _ﺣﻔﻈﻪ ﺍﷲ_ ﻳﺮﺩ‪‬ﺩ ﺑﺄﻥ ﺍﻟﺴﻠﻔﻴﺔ ﻟﻴﺴﺖ ﻭﻛﺎﻟـﺔ‬
‫ﺧﺎﺻﺔ‪ ،‬ﻭﻻ ﺷﺮﻛﺔ ﻣﺴﺎﳘﺔ ﳛﺘﻜﺮﻫﺎ ﺇﻧﺴﺎﻥ ﺑﻌﻴﻨﻪ‪ ،‬ﻭﳛﺮﻣﻬﺎ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻓﻤﺎ ﺑﺎﻝ ﺍﻟـﺸﻴﺦ ﺣﻔﻈـﻪ ﺍﷲ‬
‫ﺍﻟﻴﻮﻡ ﻳﻘﻊ ﻓﻴﻤﺎ ﻛﺎﻥ ﻳﻨﻜﺮﻩ ﺑﺎﻷﻣﺲ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ‪.‬‬
‫ﻭﻟﻮ ﺃﱐ ﺷﻜﻠﺖ ﲨﺎﻋﺔ ﺑﺎﺳﻢ‪) :‬ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻠﻔﻴﺔ ﻟﻠﺪﻋﻮﺓ ﻭﺍﻟﻘﺘﺎﻝ ﰲ ﺍﻟﻌﺮﺍﻕ(‪ ،‬ﻓﻬﻞ ﻳﻠـﺰﻡ ﻣـﻦ ﺫﻟـﻚ‬
‫ﺍﻻﻧﺘﺴﺎﺏ ﻟﻺﺧﻮﺓ ﰲ ﺍﳉﺰﺍﺋﺮ ﺣﻔﻈﻬﻢ ﺍﷲ ؟‬
‫ﺇﻥ ﻛﺜﲑ‪‬ﺍ ﻣﻦ ﻋﻠﻤﺎﺋﻨﺎ ﻛﺎﻧﻮﺍ ﻳﺼﻨﻔﻮﻥ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ ،‬ﻣﻊ ﲤﺎﺛﻞ ﻣﺴﻤﻴﺎ‪‬ﺎ‪ ،‬ﻭﻣﺎ ﲰﻌﻨﺎ ﺇﻧﻜـﺎﺭ ﺃﺣـﺪﻫﻢ ﻋﻠـﻰ‬
‫ﺍﻵﺧﺮ‪ ،‬ﻛـ)ﺍﻟﺰﻫﺪ( ﻻﺑﻦ ﺍﳌﺒﺎﺭﻙ‪ ،‬ﻭﺍﺑﻦ ﺃﰊ ﻋﺎﺻﻢ‪ ،‬ﻭﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻭﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﻭ)ﺃﺣﻜـﺎﻡ ﺍﻟﻘـﺮﺁﻥ(‬
‫ﻟﻠﺠﺼﺎﺹ‪ ،‬ﻭﺍﺑﻦ ﺍﻟﻌﺮﰊ‪ ،‬ﻭ)ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ( ﻻﺑﻦ ﺭﺟﺐ ﺍﳊﻨﺒﻠﻲ‪ ،‬ﻭﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻛﺜﲑ‪.‬‬
‫ﲰﻴﻨﺎ ﲨﺎﻋﺘﻨﺎ ﺑـ )ﲨﺎﻋﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ ﺍﳌﻨﺒﺜﻘﺔ ﻋﻦ ﻣﻨﱪ ﺍﻟﺘﻮﺣﻴـﺪ‬‫ﻧﻌﻢ‪ ،‬ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﳏﻘ‪‬ﺎ ﻟﻮ ﻛﻨﺎ ‪‬‬
‫ﻭﺍﳉﻬﺎﺩ( ﺃﻭ ﺍﻟﺘﺎﺑﻌﺔ ﳌﻨﱪ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ‪ ،‬ﺃﻭ ﺍﻟﺘﺎﺑﻌﺔ ﻟﻠﺸﻴﺦ ﺍﳌﻘﺪﺳﻲ‪ ،‬ﺃﻭ ﺍﲣﺎﺫ ﺷﻌﺎﺭ ﺍﳌﻨﱪ ﻧﻔﺴﻪ‪ ،‬ﺃﻭ ﳓﻮ‬
‫ﺫﻟﻚ‪.‬‬

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 ‫‪٣١٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﻳﻄﺮﺡ ﻧﻔﺴﻪ ﺑﺈﳊﺎﺡ ﻟﺪﻯ ﻛﻞ ﻣﻦ ﻳﺴﻤﻊ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‪ :‬ﻣﺎ ﺍﳌﺮﺍﺩ ﰲ ﺫﻛﺮ ﻫـﺬﻩ ﺍﳌـﺴﺄﻟﺔ‬
‫ﻭﺗﻜﺮﺍﺭﻫﺎ ﰲ ﻛﻞ ﳏﻔﻞ ‪ ،‬ﻭﻣﺎ ﺍﻟﺬﻱ ﺳﺘﺴﻔﻴﺪﻩ ﺍﻷﻣﺔ ﻣﻨﻬﺎ‪ ،‬ﻣﻊ ﺃﻥ ﲨﺎﻋﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ ﺃﺻﺒﺤﺖ ﺟﺰﺀًﺍ‬
‫ﻣﻦ ﺍﳌﺎﺿﻲ‪ ،‬ﻭﻫﻲ ﺍﻵﻥ ﻣﻨﻄﻮﻳﺔ ﲢﺖ ﻟﻮﺍﺀ ﺗﻨﻈﻴﻢ ﺍﻟﻘﺎﻋﺪﺓ؟‬
‫ﺳﺎﺑﻌ‪‬ﺎ‪ :‬ﻗﺎﻝ ﺍﻟﺸﻴ ‪‬ﺦ ﺣﻔﻈﻪ ﺍﷲ‪ :‬ﺇﻧﻪ ﻻ ﻳﺮﻯ ﺗﻔﺠﲑ ﺍﻟﻜﻨﺎﺋﺲ‪ ،‬ﻭﻗﺘﻞ ﺍﳌﺪﻧﻴﲔ‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﻻ ﺃﺩﺭﻱ ﻣﻦ ﺃﻳﻦ ﻳﺄﺧﺬ ﺍﻟﺸﻴﺦ ﺣﻔﻈﻪ ﺍﷲ ﺃﺧﺒﺎﺭﻩ‪ ،‬ﻭﻣﻦ ﺃﻳﻦ ﻳﺘﻠﻘﻰ ﻣﻌﻠﻮﻣﺎﺗﻪ؟ ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻧـﺎ ﻗـﺪ‬
‫ﺻﺮﺣﻨﺎ ﰲ ﺷﺮﻳﻂ )ﻭﻋﺎﺩ ﺃﺣﻔﺎﺩ ﺍﺑﻦ ﺍﻟﻌﻠﻘﻤﻲ( ﺑﺄﻧﻨﺎ ﱂ ﻧﺴﺘﻬﺪﻑ ﺍﻟﻨﺼﺎﺭﻯ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﳌـﺪﻧﻴﲔ‪ ،‬ﻭﳑـﺎ‬
‫ﻒ ﻋﺪﺓ‪ ،‬ﻛﺎﻟﺼ‪‬ﺎﺑﺌﺔ‪ ،‬ﻭﺍﻟﻴﺰﻳﺪﻳﻴ‪‬ﻦ ﻋﺒﺪﺓ ﺍﻟـﺸ‪‬ﻴﻄﺎﻥ‪ ،‬ﻭﺍﻟ ﹶﻜﻠﹾـﺪﺍﻧﻴﲔ‪،‬‬
‫ﻗﻠﻨﺎﻩ ﻫﻨﺎﻙ‪) :‬ﻭﰲ ﺃﹶﺭﺽ ﺍﻟﺮ‪‬ﺍﻓﺪﻳﻦ ﻃﻮﺍﺋ ‪‬‬
‫ﺖ ﺇﱃ‬‫ﻭﺍﻵﺷﻮﺭﻳﲔ‪ ،‬ﻣﺎ ﻣﺪﺩﻧﺎ ﺃﹶﻳﺪﻳﻨﺎ ﺑﺴﻮﺀ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻻ ﺻﻮﺑﻨﺎ ﺳﻬﺎﻣﻨﺎ ﳓﻮﻫﻢ‪ ،‬ﻣﻊ ﺃﻧ‪‬ﻬﺎ ﻃﻮﺍﺋـﻒ ﻻ ‪‬ﺗﻤ‪‬ـ ‪‬‬
‫ﺍﻹﺳﻼﻡ ﺑﺼﻠﺔ‪ ،‬ﻭﻟﻜﻦ ﹶﻟ ‪‬ﻢ ﻳﻈﻬﺮ ﻟﻨﺎ ﹶﺃﻧ‪‬ﻬﺎ ﺷﺎﺭﻛﺖ ﺍﻟﺼ‪‬ﻠﻴﺒﻴﲔ ﰲ ﻗﺘﺎﳍﻢ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ‪ ،‬ﻭﹶﻟ ‪‬ﻢ ﺗﻠﻌـﺐ ﺍﻟـﺪ‪‬ﻭﺭ‬
‫ﺍﳋﹶﺴﻴﺲ ﺍﻟﺬﻱ ﻟﻌﺒﻪ ﺍﻟﺮ‪‬ﺍﻓﻀﺔ(‪.‬‬
‫ﺛﺎﻣﻨ‪‬ﺎ‪ :‬ﲢﻔﻆ ﺍﻟﺸﻴ ‪‬ﺦ ﻋﻠﻰ ﻗﺘﺎﻟﻨﺎ ﻟﻠﺮﻭﺍﻓﺾ‪ ،‬ﻭﺫﻫﺐ ﺇﱃ ﺃﻥ ﻋﻮ‪‬ﺍﻡ ﺍﻟﺮﺍﻓﻀﺔ ﻛﻌﻮ‪‬ﺍﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﺃﻣﺎ ﻗﺘﺎﻟﻨﺎ ﻟﻠﺮﻭﺍﻓﺾ ﻓﻘﺪ ﺻﺮ‪‬ﺣﻨﺎ ﻣﺮﺍﺭ‪‬ﺍ _ﻭﻻ ﺳﻴ‪‬ﻤﺎ ﰲ ﺍﻟﺸﺮﻳﻂ ﺍﻵﻧﻒ ﺍﻟﺬﻛﺮ_ ﺃﻧﻨـﺎ ﱂ ﻧﺒـﺪﺃﻫﻢ‬
‫ﺑﻘﺘﺎﻝ‪ ،‬ﻭﻻ ﺻﻮ‪‬ﺑﻨﺎ ﺇﻟﻴﻬﻢ ﺍﻟﻨﺒﺎﻝ‪ ،‬ﻭﺇﳕﺎ ﻫﻢ ﺑﺪﺅﻭﺍ ﺑﺘﺼﻔﻴﺔ ﻛﻮﺍﺩﺭ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺗـﺸﺮﻳﺪﻫﻢ‪ ،‬ﻭﺍﻏﺘـﺼﺎﺏ‬
‫ﻣﺴﺎﺟﺪﻫﻢ ﻭﺩﻭﺭﻫﻢ‪ ،‬ﻭﻣﺎ ﺟﺮﺍﺋﻢ ﻓﻴﻠﻖ ﺑﺪﺭ ﻋﻨﺎ ﺑﺒﻌﻴﺪ‪ ،‬ﻧﺎﻫﻴﻚ ﻋﻦ ﺗﺴﺘﺮﻫﻢ ﺑﻠﺒﻮﺱ ﺍﻟـﺸﺮﻃﺔ ﻭﺍﳊـﺮﺱ‬
‫ﺍﻟﻮﺛﲏ‪ ،‬ﰒ ﻣﻦ ﻗﺒﻞ ﻫﺬﺍ ﻛﻠﱢﻪ ﻭﻻﺅﻫﻢ ﻟﻠﺼﻠﻴﺒﲔ‪ ،‬ﺃﻓﻴﺴﻌﻨﺎ ﺑﻌﺪ ﻫﺬﺍ ﻛﻠﻪ ﺃﻥ ﻧﻌﺮﺽ ﻋﻦ ﻗﺘﺎﳍﻢ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻋﻮﺍﻡ ﺍﻟﺮﺍﻓﻀﺔ ﻛﻌﻮﺍﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻓﻬﺬﺍ _ﻭﺍﷲ_ ﻣﻦ ﺍﻟﻈﻠﻢ ﻟﻌﻮﺍﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﺃﻳﺴﺘﻮﻱ ﻣﻦ‬
‫ﺍﻷﺻﻞ ﻓﻴﻬﻢ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻣﻊ ﻣﻦ ﺍﻷﺻﻞ ﻓﻴﻬﻢ ﺍﻻﺳﺘﻐﺎﺛﺔ ﺑﺎﳊﺴﲔ ﻭﺑﺂﻝ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﺻﻨﻴﻌﻬﻢ ﰲ ﻛﺮﺑﻼﺀ ﻭﻏﲑﻫﺎ‬
‫ﻣﺎ ﻋﺎﺩ ﳜﻔﻰ ﻋﻠﻰ ﻛﻞ ﺫﻱ ﻋﻴﻨﲔ‪ ،‬ﻫﺬﺍ ﻣﻊ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺍﻟﻌﺼﻤﺔ ﰲ ﺃﺋﻤﺘﻬﻢ‪ ،‬ﻭﻧﺴﺒﺔ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺘـﺼﺮﻑ‬
‫ﰲ ﺍﻟﻜﻮﻥ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﺸﺮﻛﻴﺎﺕ ﺍﻟﱵ ﻻ ﻳﻌﺬﺭ ﺃﺣﺪ ﲜﻬﻠﻬﺎ‪.‬‬
‫ﺃﻳﺴﺘﻮﻱ ﻣﻦ ﺍﻷﺻﻞ ﻓﻴﻬﻢ ﺍﻟﺘﺮﺿﻲ ﻋﻠﻰ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻣﻊ ﻣﻦ ﺍﻷﺻﻞ ﻓﻴﻬﻢ ﺑﻐﺾ‬
‫ﺍﻟﺼﺤﺎﺑﺔ؛ ﺑﻞ ﻟﻌﻨﻬﻢ ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺻﺎﺣﺒﺎﻩ‪ :‬ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻭﺍ‪‬ﺎﻡ ﺍﻟﺼﺪﻳﻘﺔ ﻋﺎﺋـﺸﺔ‬
‫_ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ_ ﺑﺎﻟﻔﺎﺣﺸﺔ‪ ،‬ﻓﻼ ﻭﺭﰊ ﻻ ﻳﺴﺘﻮﻳﺎﻥ‪..‬‬
‫ﻭﺍﷲ ﻣﺎ ﺍﺳﺘﻮﻳﺎ ﻭﻟﻦ ﻳﺘﻼﻗﻴﺎ ﺣﱴ ﺗﺸﻴﺐ ﻣﻔﺎﺭﻕ ﺍﻟﻐﺮﺑﺎﻥ‬
‫ﰒ ﺇﻥ ﺍﳌﻄﻠﻊ ﻋﻠﻰ ﺃﺣﻮﺍﳍﻢ ﰲ ﺍﻟﻌﺮﺍﻕ ﻳﻌﻠﻢ ﻋﻠﻢ ﺍﻟﻴﻘﲔ ﺃ‪‬ﻢ ﻣﺎ ﻋﺎﺩﻭﺍ ﻋﻮﺍﻣ‪‬ﺎ ﺑﺎﳌﻔﻬﻮﻡ ﺍﻟﺬﻱ ﺗﺮﻳـﺪ؛ ﻓﻘـﺪ‬
‫ﺃﺿﺤﻮﺍ ﺟﻨﻮﺩ‪‬ﺍ ﻟﻠﻜﺎﻓﺮ ﺍﶈﺘﻞ‪ ،‬ﻭﻋﻴﻮﻧ‪‬ﺎ ﻋﻠﻰ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺍﻟﺼﺎﺩﻗﲔ‪ ،‬ﻭﻫﻞ ﻭﺻﻞ ﺍﳉﻌﻔﺮﻱ ﻭﺍﳊﻜﻴﻢ ﻭﻏﲑﳘـﺎ‬
‫ﻣﻦ ﺍﻟﺮﺍﻓﻀﺔ ﺇﱃ ﺳﺪﺓ ﺍﳊﻜﻢ ﺇﻻ ﺑﺄﺻﻮﺍﺕ ﻫﺆﻻﺀ؟! ﻭﻣﻦ ﺍﻟﻈﻠﻢ ﺃﻥ ﻳﺆﺗﻰ ﺑﻔﺘﻮﻯ ﺍﺑﻦ ﺗﻴﻤﻴﻪ ﰲ ﻋـﺼﺮﻩ ﰒ‬
‫ﺗﻨ‪‬ﺰﻝ ﻋﻠﻰ ﻭﺍﻗﻊ ﺍﻟﺮﺍﻓﻀﺔ ﺍﻟﻴﻮﻡ)ﻣﻦ ﺩﻭﻥ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻔﻮﺍﺭﻕ ﺑﲔ ﺍﻟﻌﺼﺮﻳﻦ( ‪،‬ﰒ ﻫﻨﺎﻙ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﺗﻜﻠﻢ‬
‫ﰲ ﻛﻔﺮ ﺍﻟﺮﺍﻓﻀﺔ ﺑﺄﻋﻴﺎ‪‬ﻢ ﻛﺎﻟﺸﻴﺦ ﲪﻮﺩ ﺍﻟﻌﻘﻼﺀ ﺭﲪﻪ ﺍﷲ ﻭﺍﻟﺸﻴﺦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻌﻠﻮﺍﻥ ﻭﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺍﳋﻀﲑ‬
‫)ﻓﻚ ﺍﷲ ﺃﺳﺮﳘﺎ( ﻭﺍﻟﺸﻴﺦ ﺃﰊ ﻋﺒﺪ ﷲ ﺍﳌﻬﺎﺟﺮ ﻭﺍﻟﺸﻴﺦ ﺍﻟﺮﺷﻮﺩ ﺭﲪﻪ ﺍﷲ ﻭﻏﲑﻫﻢ‪.‬‬

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‫‪٣٢٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺤ‪‬ﺒ ﹸﺬ ﺫﻫﺎﺏ ﺍﻟﺸﺒﺎﺏ ﺍ‪‬ﺎﻫﺪ ﺇﱃ ﺍﻟﻌﺮﺍﻕ؛ ﻷ‪‬ـﺎ ﺳـﺘﻜﻮﻥ‬

‫ﺗﺎﺳﻌ‪‬ﺎ‪ :‬ﺫﻛﺮ ﺍﻟﺸﻴ ‪‬ﺦ ﺣﻔﻈﻪ ﺍﷲ ﰲ ﻟﻘﺎﺋﻪ ﺃﻧﻪ ﻻ ‪‬ﻳ ‪‬‬
‫ﳏﺮﻗﺔ ﳍﻢ‪ ،‬ﻋﻠﻰ ﺣ ‪‬ﺪ ﻭﺻﻔﻪ‪.‬‬
‫ﻭﻫﺬﻩ ﻭﺍﷲ ﺍﳌﺼﻴﺒﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﺃﻳﻌﻘﻞ ﺃﻥ ﺗﺼﺪﺭ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻔﺘﻮﻯ ﻋﻦ ﻣﺜﻞ ﺃﰊ ﳏﻤﺪ‪.‬‬
‫ﻋﻦ ﺃﻱ ﳏﺮﻗﺔ ﺗﺘﻜﻠﻢ ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ ﺍﻟﻔﺎﺿﻞ؟‬
‫ﺇﻥ ﺍﶈﺮﻗﺔ ﻛﻞ ﺍﶈﺮﻗﺔ ﰲ ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺗﻨﻔﻴﺬ ﺣﻜﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺍﻟﻨﻔﲑ ﺇﱃ ﺳﺎﺣﺎﺕ ﺍﳉﻬﺎﺩ‪ ،‬ﻗﺎﻝ‬
‫ﺗﻌﺎﱃ‪) :‬ﺍﻧﻔﺮﻭﺍ ﺧﻔﺎﻓﹰﺎ ﻭﺛﻘﺎ ﹰﻻ‪ (..‬ﺍﻵﻳﺔ‬
‫ﺇﻥ ﺍﶈﺮﻗﺔ ﰲ ﺍﻟﺘﻨﻜﺐ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﲟﺎ ﺃﲨﻌﺖ ﻋﻠﻴﻪ ﺍﻷﻣﺔ ﻣﻦ ﻭﺟﻮﺏ ﻧﺼﺮﺓ ﺍﳌﺴﻠﻤﲔ ﺍﳌﺴﺘﻀﻌﻔﲔ؛ ﺍﻟـﺬﻳﻦ‬
‫ﺻﺎﻝ ﻋﻠﻴﻬﻢ ﻋﺪﻭﻫﻢ‪ ،‬ﻓﺎﺳﺘﺒﺎﺡ ﺩﻳﺎﺭﻫﻢ‪ ،‬ﻭﺍﻧﺘﻬﻚ ﺃﻋﺮﺍﺿﻬﻢ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪) :‬ﻭﺇﻥ ﺍﺳﺘﻨـﺼﺮﻭﻛﻢ ﰲ ﺍﻟـﺪﻳﻦ‬
‫ﻓﻌﻠﻴﻜﻢ ﺍﻟﻨﺼﺮ‪ (...‬ﺍﻵﻳﺔ‪.‬‬
‫ﺇﻥ ﺍﶈﺮﻗﺔ ﰲ ﺍﻟﺘﻘﺎﻋﺲ ﻋﻦ ﺍﺳﺘﻨﻘﺎﺫ ﺃﺳﺮﻯ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺃﰊ ﻏﺮﻳﺐ ﻭﻏﻮﺍﻧﺘﻨﺎﻣﻮﺍ ﻭﻏﲑﻫﺎ‪.‬‬
‫ﺇﻥ ﺍﶈﺮﻗﺔ ﰲ ﺍﻟﺘﺨﺎﺫﻝ ﻋﻦ ﲢﺮﻳﺮ ﺃﺧﻮﺍﺗﻨﺎ ﺍﻟﻌﻔﻴﻔﺎﺕ ﺍﻟﻄﺎﻫﺮﺍﺕ ﺍﻟﻼﰐ ﻳﻨﺘﻬﻚ ﻋﺮﺿﻬﻦ ﺻﺒﺎﺡ ﻣﺴﺎﺀ ﻋﻠـﻰ‬
‫ﺃﻳﺪﻱ ﺍﻟﺼﻠﻴﺒﲔ ﻭﺍﻟﺮﻭﺍﻓﺾ ﺍﳊﺎﻗﺪﻳﻦ‪ ،‬ﻋﻠﻰ ﻣﺮﺃﻯ ﻭﻣﺴﻤﻊ ﻣﻦ ﺍﻟﻌﺎﱂ‪.‬‬
‫ﺇﻥ ﺍﳊﺠﺎﺝ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺜﻘﻔﻲ _ﻭﻫﻮ ﻣﻦ ﻫﻮ ﰲ ﻇﻠﻤﻪ ﻭﺑﻄﺸﻪ_ ﺑﻠﻐﻪ ﺃﻥ ﺍﻣﺮﺃﺓ ﻣﻦ ﺍﳌـﺴﻠﻤﲔ ﺳ‪‬ـﺒﻴﺖ‬
‫ﻒ ﺩﺭﻫﻢ‪ ،‬ﺣﱴ ﺍﻓﺘﺘﺢ ﺍﳍﻨﺪ‬
‫ﺑﺎﳍﻨﺪ ﻓﻨﺎﺩﺕ‪ :‬ﻳﺎ ﺣﺠﺎﺟﺎﻩ‪ ،‬ﻓﺠﻌﻞ ﻳﻘﻮﻝ‪ :‬ﻟﺒﻴﻚ ﻟﺒﻴﻚ‪ ،‬ﻭﺃﻧﻔﻖ ﺳﺒﻌﺔ ﺁﻻﻑ ﺃﻟ ِ‬
‫ﻭﺍﺳﺘﻨﻘﺬ ﺍﳌﺮﺃﺓ‪ ،‬ﻭﺃﺣﺴﻦ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﺃﻟﻴﺲ ﻻﺯﻡ ﺍﻷﺧﺬ ‪‬ﺬﺍ ﺍﻟﻘﻮﻝ ﻫﻮ ﺗﺮﻙ ﺍﳉﻬﺎﺩ ﻭﺍﻟﻘﻌﻮﺩ ﻋﻨﻪ ‪ ،‬ﻭﺗﺴﻠﻴﻢ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ﻟﻌﺒـﺎﺩ ﺍﻟـﺼﻠﻴﺐ‪،‬‬
‫ﻟﻴﻔﻌﻠﻮﺍ ‪‬ﻢ ﻣﺎ ﻳﺸﺎﺅﻭﻥ‪.‬‬
‫ﻼ ﻭﻻ ﻳﺒﺎﻋﺪ ﺭﺯﻗﹰﺎ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ‪) :‬ﺇﻥ‬
‫ﺇﻥ ﺍﻟﻨﻔﲑ ﺇﱃ ﺳﺎﺣﺎﺕ ﺍﳉﻬﺎﺩ ﻻ ﻳﻘﺮﺏ ﺃﺟ ﹰ‬
‫ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻧﻔﺦ ﰲ ﺭﻭﻋﻲ‪ :‬ﺇﻧﻪ ﻟﻦ ﲤﻮﺕ ﻧﻔﺲ ﺣﱴ ﺗﺴﺘﻜﻤﻞ ﺭﺯﻗﻬﺎ ﻭﺃﺟﻠﻬﺎ(‬
‫ﻭﻫﺬﺍ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺷﻬﺪ ﻣﺎ ﻳﺮﺑﻮ ﻋﻠﻰ ﻣﺌﺔ ﻏﺰﻭﺓ‪ ،‬ﰒ ﻫﻮ _ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ_ ﳝﻮﺕ ﻋﻠﻰ ﻓﺮﺍﺷﻪ‪.‬‬
‫ﻭﳍﺬﺍ ﻓﺈﱐ ﺃﻧﺼﺢ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻹﻋﺮﺍﺽ ﻋﻦ ﻫﺬﻩ ﺍﻟﻔﺘﻮﻯ ﺍﻟﱵ ﻳﺮﻯ ﻓﻴﻬﺎ ﺍﻟﺸﻴﺦ ﺃﻥ ﻧﻔﲑ ﺷﺒﺎﺏ ﺍﻷﻣﺔ ﻟﻠﺪﻓﺎﻉ‬
‫ﻋﻦ ﺩﻳﻨﻬﻢ‪ ،‬ﻭﺍﻟﺬﻭﺩ ﻋﻦ ﺣﺮﻣﺎ‪‬ﻢ ﻭﺃﻋﺮﺍﺿﻬﻢ ﳏﺮﻗﺔ‪ ،‬ﳐﺎﻟﻔﹰﺎ ﺑﺬﻟﻚ ﺇﲨﺎﻉ ﺍﻷﻣﺔ ﰲ ﺩﻓﻊ ﺍﻟﻌﺪﻭ ﺍﻟـﺼﺎﺋﻞ ‪،‬‬
‫ﻭﻋﻠﻴﻜﻢ ﺑﻌﻠﻤﺎﺀ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﻗﺎﺩ‪‬ﻢ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺸﻴﺦ ﺃﺳﺎﻣﺔ ﺑﻦ ﻻﺩﻥ ﻳﺮﻯ ﺃﻧﻜﻢ ﻋﻠﻰ ﺛﻐﺮ ﻋﻈﻴﻢ‪ ،‬ﻭﻳﻘﺴﻢ ﺃﻧـﻪ‬
‫ﻟﻮ ﻭﺟﺪ ﻃﺮﻳﻘﹰﺎ ﺇﱃ ﺍﻟﻌﺮﺍﻕ ﳌﺎ ﺗﺮﺩﺩ ﰲ ﺍﻟﻨﻔﲑ‪ ،‬ﻭﺍﻟـﺸﻴﺦ ﺃﳝـﻦ ﺍﻟﻈـﻮﺍﻫﺮﻱ ﻳـﺮﻯ ﻗﺘـﺎﻟﻜﻢ ﻓﺮﻳـﻀﺔ‬
‫ﻭﻭﺍﺟﺒ‪‬ﺎ‪،‬ﻭﺍﻟﺸﻴﺦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻌﻠﻮﺍﻥ‪ ،‬ﻭﻛﺬﺍ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻋﺒﺪﺍﷲ ﺍﳌﻬﺎﺟﺮ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﻠﻴﺚ ﺍﻟﻠﻴﱯ‪ ،‬ﻭﺍﻟـﺸﻴﺦ‬
‫ﻋﺒﺪ ﺍﷲ ﺍﻟﺮﺷﻮﺩ ﺭﲪﻪ ﺍﷲ ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﻳﻮﺳﻒ ﺍﻟﻌﻴﲑﻱ ﺭﲪﻪ ﺍﷲ ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﲪﺪ ﺍﳊﻤﻴﺪﻱ ﻭﻏﲑﻫﻢ ‪ ،‬ﻳﺮﻭﻥ‬
‫ﺃﻥ ﺍﳉﻬﺎﺩ ﰲ ﺍﻟﻌﺮﺍﻕ ﻣﻦ ﺃﻭﺟﺐ ﺍﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﻓﻤﺮﺟﻌﻴﺘﻨﺎ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻓﻤﺎ ﻭﺍﻓﻘﻬﺎ ﺍﺗﺒﻌﻨﺎﻩ ﻭﻣﺎ ﺧﺎﻟﻔﻬـﺎ‬
‫ﺭﺩﺩﻧﺎﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺨﺎﻟﻒ ﻣﻦ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﻣﻊ ﺣﻔﻈﻨﺎ ﻟﻘﺪﺭﻩ ﻭﻋﻠﻤﻪ ‪.‬‬

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 ‫‪٣٢١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﻮﺍﷲ ﻳﺎ ﺃﺑﺎ ﳏﻤﺪ ﻟﻮ ﻭﻗﻔﺖ ﺍﻷﻣﺔ ﺑﺄﻛﻤﻠﻬﺎ‪ ،‬ﻭﻗﺎﻟﺖ‪ :‬ﺇﻥ ﺍﳉﻬﺎﺩ ﰲ ﺍﻟﻌﺮﺍﻕ ﳏﺮﻗﺔ‪ ،‬ﳌﺎ ﺃﻃﻌﺘﻬﻢ ﰲ ﺫﻟـﻚ ﺇ ﹼﻻ‬
‫ﺃﻥ ﻳﺄﺗﻮﱐ ﺑﺪﻟﻴ ٍﻞ ﺑﲔ ‪ ،‬ﻛﻴﻒ ﻭﻛﺘﺎﺏ ﺍﷲ ﻳﻨﻄﻖ ﺑﻴﻨﻨﺎ ﺑﺎﳊﻖ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ) :‬ﻭﻣ‪‬ﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹶﻻ ‪‬ﺗﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ ﻓِﻲ ﺳ‪‬ـﺒِﻴ ِﻞ‬
‫ﲔ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ِﻝ ﻭ‪‬ﺍﻟ‪‬ﻨﺴ‪‬ﺎﺀ ﻭ‪‬ﺍﹾﻟ ِﻮﹾﻟﺪ‪‬ﺍ ِﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﹶﺃ ‪‬ﺧ ِﺮ ‪‬ﺟﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﻫ‪‬ـ ِﺬ ِﻩ ﺍﹾﻟ ﹶﻘ ‪‬ﺮ‪‬ﻳ ِﺔ ﺍﻟﻈﱠـﺎِﻟ ِﻢ‬
‫ﻀ ‪‬ﻌ ِﻔ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﺍﻟﱠﻠ ِﻪ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺼﲑ‪‬ﺍ(‬ ‫ﻚ ‪‬ﻧ ِ‬‫ﻚ ‪‬ﻭِﻟﻴ‪‬ﺎ ﻭ‪‬ﺍ ‪‬ﺟﻌ‪‬ﻞ ﱠﻟﻨ‪‬ﺎ ﻣِﻦ ﱠﻟﺪ‪‬ﻧ ‪‬‬ ‫ﹶﺃ ‪‬ﻫﹸﻠﻬ‪‬ﺎ ﻭ‪‬ﺍ ‪‬ﺟﻌ‪‬ﻞ ﱠﻟﻨ‪‬ﺎ ﻣِﻦ ﱠﻟﺪ‪‬ﻧ ‪‬‬
‫ﺼ ‪‬ﻢ ﺁﺫﺍﻧﻨﺎ‪ ،‬ﻭﻧﻌﻤ ‪‬ﻲ ﺃﺑﺼﺎﺭﻧﺎ‪ ،‬ﻭﻧﺘﺒ ‪‬ﻊ ﻣﺮﺟﻌﻴﺘﻨﺎ ﻋﻠﻰ ﻏﲑ ﻫﺪﻯ ﻭﺑﺼﲑﺓ‬ ‫ﻓﻠﺴﻨﺎ _ﲝﻤﺪ ﺍﷲ_ ﺭﺍﻓﻀﺔ‪ ،‬ﺣﱴ ‪‬ﻧ ‪‬‬
‫ﻭﻫﻞ ﻫﺬﻩ ﺍﻟﻔﺘﻮﻯ؛ ﻭﻻ ﺳﻴﻤﺎ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻏﺪﺍ ﺍﻧﻜﺴﺎﺭ ﺍﳉﻴﺶ ﺍﻷﻣﺮﻳﻜﻲ ﻭﺍﺿﺤﺎ ﻟﻠﻌﻴـﺎﻥ؛ ﺇﻻ‬
‫ﻭﺳﻴﻠﺔ ﻹﻧﻘﺎﺫ ﺑﻮﺵ ﻭﻣﺮﺗﺰﻗﺘﻪ‪ ،‬ﺷﻌﺮﻧﺎ ﺃﻡ ﱂ ﻧﺸﻌﺮ‪ ،‬ﻗﺼﺪﻧﺎ ﺃﻭ ﱂ ﻧﻘﺼﺪ؟‬
‫ﻭﻻ ﺃﺟﺪ ﻟﺮﺩ ﺷﺒﻬﺔ ﺍﻟﺸﻴﺦ ﺣﻔﻈﻪ ﺍﷲ ﺧﲑ‪‬ﺍ ﻣﻦ ﻧﻘﻞ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﺣﻔﻈﻪ ﺍﷲ ﻧﻔﺴﻪ ﰲ ﻣﻘﺪﻣﺘـﻪ ﻟﻜﺘـﺎﺏ‬
‫)ﺟﺆﻧﺔ ﺍﳌﻄﻴﺒﲔ( ﻟﻠﺸﻴﺦ ﺃﰊ ﻗﺘﺎﺩﺓ ﺣﻔﻈﻪ ﺍﷲ ﺣﻴﺚ ﻗﺎﻝ‪) :‬ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻧﻘﻒ ﺣﺠﺮ ﻋﺜـﺮﺓ ﺑﻔﺘـﺎﻭﻯ ﺃﻭ‬
‫ﺃﺣﻜﺎﻡ ﻗﺼﲑﺓ ﺍﻟﻨﻈﺮ‪ ،‬ﻛﻠﻴﻠﺔ ﻋﻦ ﺇﺩﺭﺍﻙ ﻣﻘﺎﺻﺪ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻣﻌﺮﻓﺔ ﻭﺍﻗﻊ ﺍﳌﺴﻠﻤﲔ‪ :‬ﻓﻨﺼﺪ ﻋﻦ ﻛﻞ ﻗﺘـﺎﻝ ﺃﻭ‬
‫ﺟﻬﺎﺩ ﻳﻘﻮﻡ ﰲ ﺍﻷﺭﺽ ﻳﺪﻓﻊ ﻓﻴﻪ ﺍﻟﺼﺎﺋﻞ ﻋﻦ ﺍﳌﺴﻠﻤﲔ ﺍﳌﺴﺘﻀﻌﻔﲔ ﺃﻭ ﻣﻘﺪﺳﺎ‪‬ﻢ‪ ،‬ﺑﺪﻋﻮﻯ ﻣﺎ ﻳﺘﺨﻠﻠﻪ ﻣﻦ‬
‫ﺃﺧﻄﺎﺀ ﺃﻭ ﺍﳓﺮﺍﻓﺎﺕ‪ ..‬ﻓﺈﻥ ﻛﻨﺖ ﻳﺎ ﻋﺒﺪ ﺍﷲ ﺗﺮﻭﻡ ﺟﻬﺎﺩﺍ ﺭﺑﺎﻧﻴﺎ ﺧﺎﻟﻴﺎ ﻣﻦ ﺗﻠﻚ ﺍﻟـﺸﻮﺍﺋﺐ ﻭﺍﻟـﺸﺒﻬﺎﺕ‪،‬‬
‫ﻭﺗﺸ ‪‬ﺢ ﺑﻨﻔﺴﻚ ﺃﻥ ﺗﺒﺬﳍﺎ ﺇﻻ ﲟﺜﻞ ﻫﺬﺍ ﺍﳉﻬﺎﺩ‪ ،‬ﻓﻠﻚ ﻫﺬﺍ‪ ،‬ﻭﻻ ﳛﻞ ﻷﺣﺪ ﺇﻧﻜﺎﺭﻩ ﻋﻠﻴﻚ‪ ،‬ﻓﻤﺎ ﻫﻲ ﺇﻻ ﻧﻔﺲ‬
‫ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻟﻴﺲ ﰒ ﻏﲑﻫﺎ ﻟﺘﺠﺮﺏ ﺑﺬﳍﺎ ﻫﺎﻫﻨﺎ‪ ،‬ﰒ ﻫﺎﻫﻨﺎ‪ ..‬ﰒ ﻫﺎ ﻫﻨﺎﻙ‪..‬‬
‫ﻟﻜﻦ ﺣﺬﺍﺭ ﺃﻥ ﺗﺼﺪ‪‬ﻥ ﻏﲑﻙ ﻋﻦ ﺟﻬﺎﺩ ﳚﻴﺰﻩ ﺑﻞ ﻳﻮﺟﺒﻪ ﺍﻟﺸﺮﻉ ﺃﺣﻴﺎﻧﺎ‪ :‬ﺮﺩ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﻫﻨﺎﺕ ﺃﻭ ﺃﺧﻄﺎﺀ‬
‫ﺃﻭ ﺗﺸﻮﻫﺎﺕ‪ ..‬ﺑﻞ ﺳﺄﺫﻫﺐ ﲝﺪﻳﺜﻲ ﺃﺑﻌﺪ ﻣﻦ ﺫﻟﻚ ﻓﺄﻗﻮﻝ ‪ :‬ﺣﺬﺍﺭ ﺃﻥ ﺗﺼﺪ‪‬ﻥ ﻋﻦ ﻗﺘﺎﻝ ﻷﻋﺪﺍﺀ ﺍﷲ‪ ،‬ﻭﻟـﻮ‬
‫ﻛﺎﻥ ﺍﳌﻘﺎﺗﻠﻮﻥ ﳑﻦ ﻻ ﺧﻼﻕ ﳍﻢ ﻭﻟﻴﺴﻮﺍ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺆﻣﻨﲔ‪..‬‬
‫ﺃﻭﻟﻴﺲ ﺍﻟﻮﻋﻲ ﺑﺴﺒﻴﻞ ﺍ‪‬ﺮﻣﲔ ﻭﺍﻟﻨﻀﻮﺝ ﰲ ﻣﻌﺮﻓﺔ ﻭﺍﻗﻊ ﺍﳌﺴﻠﻤﲔ ﻳﻘﺘﻀﻲ ﺇﻥ ﱂ ﻧﺸﺎﺭﻙ؛ ﺃﻥ ﻻ ﻧﻘـﻒ ﰲ‬
‫ﻭﺟﻪ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻮﺍﺟﻬﺎﺕ‪ ،‬ﻭﺃﻥ ﻻ ﻧﻘﻒ ﺣﺠﺮ ﻋﺜﺮﺓ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻴﺎﺩﻳﻦ ؟؟‬
‫ﰒ ﻣﺎ ﺍﻟﺪﺍﻓﻊ ﺍﻟﺬﻱ ﻳﺪﻓﻊ ﻣﺜﻞ ﻫﺆﻻﺀ ﺍﻟﺸﺒﺎﺏ ﺍﻷﻏﺮﺍﺭ ﺇﱃ ﺍﻟﺘﺨﺬﻳﻞ ﻭﺍﻟﺼﺪ ﻋﻦ ﻣﺜـﻞ ﻫـﺬﻩ ﺍﳌﻮﺍﺟﻬـﺎﺕ‬
‫ﻭﺍﳌﺪﺍﻓﻌﺎﺕ ؟ ﺃﻫﻮ ﺣﻘﺎ ﺍﻟﻨﺼﺢ ﻷﻫﻠﻬﺎ ؟؟ ﻓﺈﻥ ﻫﺬﺍ ﻣﺘﺄﺕ ﺩﻭﻥ ﺍﻟﺘﺨﺬﻳﻞ ﻋﻨﻬﺎ‪ ،‬ﻭﺍﻟﺘﻬﻮﻳﻦ ﻣﻦ ﺷﺄ‪‬ﺎ ﻭﺷﺄﻥ‬
‫ﺍﻟﺪﻣﺎﺀ ﺍﻟﻨﺎﺯﻓﺔ ﻓﻴﻬﺎ‪ .‬ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ‬
‫ﻼ ﺑﻘﻮﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺍﻟﺪﻳﻦ ﺍﻟﻨﺼﻴﺤﺔ‪ ،‬ﺃﻗﻮﻝ ﻟﻠﺸﻴﺦ ﺣﻔﻈﻪ ﺍﷲ‪:‬‬‫ﻭﺃﺧﲑ‪‬ﺍ‪ ،‬ﻋﻤ ﹰ‬
‫ﺕ ﺃﻣـﻮﺭ‪‬ﺍ ﻻ‬ ‫ﺇﻥ ﻣﺎ ﻛﺘﺒﺘﻪ ﻣﻦ ﺍﳌﻨﺎﺻﺮﺓ ﻭﺍﳌﻨﺎﺻﺤﺔ‪ ،‬ﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﻟﻴﺲ ﻣﻦ ﺍﳌﻨﺎﺻﺮﺓ ﰲ ﺷﻲﺀ‪ ،‬ﻓﻘﺪ ﺫﻛﺮ ‪‬‬
‫ﺖ ﺇﱃ ﺍﳌﻨﺎﺻﺤﺔ ﺑﺸﻲﺀ؛ ﻣﻦ ﺳﺮﺩ ﻟﻮﻗﺎﺋﻊ ﻭﳏﻄﺎﺕ ﰲ ﺗﺎﺭﳜﻨﺎ ﺍﻟﺪﻋﻮﻱ ‪ ،‬ﺑﻞ ﻟﻸﺳﻒ ﱂ ﺗﻜﻦ ﻣﻨـﺼﻔﹰﺎ‬ ‫‪‬ﺗ ‪‬ﻤ ‪‬‬
‫ﻓﻴﻬﺎ‪ ،‬ﻭﱂ ﺗﺘﺤﺮ ﺍﻟﺪﻗﺔ ﰲ ﺳﺮﺩﻫﺎ‪ ،‬ﻭﺍﻋﻠﻢ ﻳﺎ ﺃﺑﺎ ﳏﻤﺪ ﺃﻧﲏ ﻗﺎﺩﺭ ﻋﻠﻰ ﺗﻔﻨﻴﺪ ﻛﺜﲑ ﻣﻦ ﺍﳌﻐﺎﻟﻄﺎﺕ ﺍﻟﱵ ﺫﻛﺮ‪‬ﺎ‬
‫ﻭﺑﻜﻞ ﻗﻮﺓ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﻘﻮﺓ ﻭﺍﻟﺸﺪﺓ ﻭﺍﻟﻐﻠﻈﺔ ﺃﺩﺧﺮﻫﺎ ﻷﻋﺪﺍﺀ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻻ ﻹﺧﻮﺍﱐ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺃﻣﺮﻧﺎ ﺑﻪ‬
‫ﺭﺑﻨﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ) ‪‬ﳏ ‪‬ﻤ ‪‬ﺪ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻣ‪ ‬ﻌ ‪‬ﻪ ﹶﺃ ِﺷﺪ‪‬ﺍﺀ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ﹸﻜﻔﱠﺎ ِﺭ ‪‬ﺭ ‪‬ﺣﻤ‪‬ﺎﺀ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ(‬

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‫‪٣٢٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺃﺣﺐ ﺃﻥ ﺃﺑﺸﺮﻙ ﻳﺎ ﺃﺑﺎ ﳏﻤﺪ ﺑﺄﻥ ﻋﺒﺎﺩ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻭﺍﻟﻌﻠﻤـﺎﻧﻴﲔ‪ ،‬ﻭﺍﻟـﺮﻭﺍﻓﺾ‪ ،‬ﻭﺍﳊـﺰﺏ ﺍﻹﺳـﻼﻣﻲ‪،‬‬
‫ﻭﺍﳉﻬﻤﻴﺔ ﻭﺍﳌﺮﺟﺌﺔ ﰲ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻳﻘﻮﻣﻮﻥ ﺑﺘﻮﺯﻳﻊ ﻫﺬﻩ ﺍﳌﻨﺎﺻﺮﺓ ﻋﻠﻰ ﺍﻟﻨﺎﺱ؛ ﺣﱴ ﻳﺼﺪﻭﻫﻢ ﻋـﻦ ﺍﻟﻠﺤـﻮﻕ‬
‫ﺑﺮﻛﺐ ﺍ‪‬ﺎﻫﺪﻳﻦ‪.‬‬
‫ﻭﺃﻋﻠﻢ ﻳﺎ ﺷﻴﺨﻨﺎ ﺍﻟﻔﺎﺿﻞ ﺃﻧﻪ ﺑ‪‬ﻌﻴﺪ ﻟﻘﺎﺋﻚ ﻣﻊ ﻗﻨﺎﺓ ﺍﳉﺰﻳﺮﺓ ﺑﺎﺕ ﺃﻋﺪﺍﺀ ﺍﷲ ﲞﲑ ﻟﻴﻠﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﻧﻴﲔ ﻭﻏﲑﻫﻢ‬
‫ﻣﻦ ﻣﻨﺎﻓﻘﻲ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻓﻬﺬﺍ ﺫﻧﺐ ﺁﻝ ﺳﻠﻮﻝ)ﺍﻟﻌﻮﺍﺟﻲ( ﻳﺼﺮﺡ ﻣﺄﻣﻮﺭﹰﺍ ﻣﻦ ﺃﺳﻴﺎﺩﻩ ﺑﺄﻥ ﺍﳌﻘﺪﺳـﻲ ﻗـﺪ‬
‫ﺗﺮﺍﺟﻊ ﻭﺃﻥ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺳﻴﺤﺼﻞ ﺑﻴﻨﻬﻢ ﺍﻧﺸﻘﺎﻕ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﺬﻱ ﺧﺮﺝ ﻋﻠﻰ ﺍﻟﻘﻨﻮﺍﺕ ﻳﻮﻡ ﻣﻘﺘﻞ )ﺍﳌﻘﺮﻥ ﺭﲪﻪ ﺍﷲ ﻭﺭﻓﻊ ﺩﺭﺟﺘﻪ( ﻣﻨﺎﺻﺮﹰﺍ ﻟﻠﻄﻮﺍﻏﻴـﺖ ﳐﺎﻃﺒـﹰﺎ‬
‫ﺍﳌﻘﺮﻥ ﻭﺍﻟﺸﻴﺦ ﺍﻟﻌﻴﲑﻱ ﺭﲪﻬﻤﺎ ﺍﷲ‪ :‬ﺑﺄﻧﻜﻤﺎ ﺍﻵﻥ ﰲ ﺩﺍﺭ ﺍﳊﻖ ‪،‬ﻓﻤﺎﺫﺍ ﺳﺘﻘﻮﻻﻥ ﷲ ﻋﻨﺪﻣﺎ ﻳﺴﺄﻟﻜﻤﺎ ﻋـﻦ‬
‫ﺍﻟﻨﻔﻮﺱ ﺍﳌﻌﺼﻮﻣﺔ ﺍﻟﱵ ﺃﹸﺯﻫﻘﺖ ﻋﻠﻰ ﺃﻳﺪﻳﻜﻤﺎ‪.‬‬
‫ﻭﺇﺫﺍ ‪‬ﺳﺌِﻠﺖ ﻋﻦ ﺫﻟﻚ ﻗﻠﺖ ﺑﺄﻥ ﻫﺆﻻﺀ ﺯﻭ‪‬ﺭﻭﺍ ﻛﻼﻣﻲ ﻭﱂ ﺃﻛﻦ ﺍﻗﺼﺪ ﻣﺎ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ)ﻛﻤـﺎ ﺫﻛـﺮﺕ ﰲ‬
‫ﺑﻴﺎﻧﻚ ﺍﻷﺧﲑ ﻭﻣﺎ ﺣﺼﻞ ﻣﻦ ﺷﺄﻥ ﺍﻟﺼﺤﻒ(‬
‫ﻓﺄﻗﻮﻝ ﺳﺎﳏﻚ ﺍﷲ ﻳﺎ ﺃﺑﺎ ﳏﻤﺪ ﻭﻣﱴ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺼﺤﻒ ﻭﺍﻟﻘﻨﻮﺍﺕ ﳑﻦ ﻳﺮﻭﻡ ﻧﺼﺮﺓ ﺍﳊﻖ ﻭﺃﻫﻠﻪ ﻭﺃﻧـﺖ‬
‫ﺍﻟﺬﻱ ﳑﻦ ﻛﺎﻥ ﻳﺒﺼﺮﻧﺎ ﺑﺴﺒﻴﻠﻬﺎ‪.‬‬
‫ﻼ ﺍﻧﺘﻈﺮﺕ ﺣﱴ ﻳﺄﺗﻴﻚ ﻣﻦ ﺃﺧﺒﺎﺭﻧﺎ ﻣﺎ ﳚﻠﹼﻲ ﻟﻚ ﻭﺍﻗﻌﻨﺎ ﺍﻟﺬﻱ ﻧﻌﻴﺶ‪ ،‬ﰒ ﺑﻌﺪ ﺫﻟﻚ ﺍﺧﺘﺮ ﻣﺎ ﺷﺌﺖ ﻣـﻦ‬‫ﻓﻬ ﹼ‬
‫ﺍﻟﻄﺮﻕ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻠﻨﺼﺢ‪،‬ﻓﻤﺎ ﻛﺎﻥ ﺣﻘﺎ ﺃﺧﺬﻧﺎﻩ ﻭﻋﻤﻠﻨﺎ ﺑﻪ ‪،‬ﻭﻣﺎ ﻛﺎﻥ ﻏﲑ ﺫﻟﻚ ﺑﻴﻨ‪‬ﺎ ﻟﻚ ﻭﺟﻬـﺔ ﻧﻈﺮﻧـﺎ‬
‫ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﺟﺘﻬﺎﺩﻧﺎ )ﺣﺴﺐ ﻭﺍﻗﻌﻨﺎ ﺍﻟﺬﻱ ﻧﻌﻴﺶ ( ﻭﺍﻟﺬﻱ ﲡﻬﻠﻪ ﻟﺒﻌﺪﻙ ﻋﻨﻪ‪..‬‬
‫ﻭﺍﻋﻠﻢ ﻳﺎ ﺷﻴﺨﻨﺎ ﺍﻟﻔﺎﺿﻞ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻻ ﻳﻀﺮﱐ؛ ﺑﻘﺪﺭ ﻣﺎ ﻳﻀﺮ ﻫﺬﺍ ﺍﳉﻬﺎﺩ‪ ،‬ﻓﺈﳕـﺎ ﺃﻧـﺎ ﺭﺟـﻞ ﻣـﻦ‬
‫ﺭﺟﺎﻻﺕ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻳﻮﺷﻚ ﺃﻥ ﻳﻨﺎﺩﻯ ﻋﻠ ‪‬ﻲ ﻓﺄﻟﱯ‪ ،‬ﻭﻟﻜﻦ ﺍﳊﺰﻥ ﻛﻞ ﺍﳊﺰﻥ ﻋﻠﻰ ﺟﻬﺎﺩ ﻗﺎﺋﻢ؛ ﺑﺎﺩﻳﺔ ﺑﺮﻛﺎﺗﻪ‬
‫ﻟﻜﻞ ﺫﻱ ﻋﻴﻨﲔ‪ ،‬ﻳﺮﺍﺩ ﻟﻪ ﺃﻥ ﻳﻘﻮﺽ ﺑﻨﻴﺎﻧﻪ؛ ﻓﺈﻥ ﱠﰎ ﳍﻢ ﻣﺎ ﺃﺭﺍﺩﻭﺍ _ﻋﻴﺎﺫﹰﺍ ﺑﺎﷲ_ ﻛﺎﻥ ﻟﻚ ﻧﺼﻴﺐ ﺍﻷﺳـﺪ‬
‫ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﺃﻋﻴﺬﻙ ﺑﺎﷲ ﺃﻥ ﺗﺘﺒﻊ ﺧﻄﻮﺍﺕ ﺍﻟﺸﻴﻄﺎﻥ ﻓﺘﻬﻠﻚ؛ ﻓﺎﺣﺬﺭ ﻳﺎ ﺷﻴﺨﻨﺎ ﺍﻟﻔﺎﺿﻞ ﻣﻦ ﻣﻜﺮ ﺃﻋﺪﺍﺀ ﺍﷲ ‪ ،‬ﻭﺍﺣـﺬﺭ‬
‫ﺃﻥ ﻳﺴﺘﺪﺭﺟﻮﻙ ﻟﺸﻖ ﺻﻒ ﺍ‪‬ﺎﻫﺪﻳﻦ ‪.‬‬
‫ﺃﻣﺎ ﺷﻌﺮﺕ ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ ﺍﳉﻠﻴﻞ ﺍﻻﻫﺘﻤﺎﻡ ﺍﳌﻠﻔﺖ ﻟﻸﻧﻈﺎﺭ ﻣﻦ ﺍﻹﻋﻼﻡ ﺑﺸﱴ ﻭﺳﺎﺋﻠﻪ ‪‬ﺬﺍ ﺍﻟﻠﻘﺎﺀ ﺍﻟﻐﲑ ﻣﻮﻓﻖ)‬
‫ﺗﻮﻗﻴﺘﺎ ﻭﻣﻀﻤﻮﻧﺎ(‪.‬‬
‫ﺃﱂ ﻳﺪﺭ ﲞﻠﺪﻙ ﺑﺎﻥ ﻫﺬﻩ ﺍﻷﺑﻮﺍﻕ ﺍﳌﺴﺘﺄﺟﺮﺓ ﱂ ﺗﺴﻌﻰ ﻳﻮﻣﺎ ﻹﺣﻘﺎﻕ ﺣﻖ ﺃﻭ ﻹﺯﻫﺎﻕ ﺑﺎﻃﻞ‬
‫ﻭﺇﳕﺎ ﻟﺘﻔﺮﻳﻖ ﻛﻠﻤﺔ ﺍﳌﺴﻠﻤﲔ ﻭﺩﺱ ﺍﻟﺴﻢ ﺑﺎﻟﻌﺴﻞ‬
‫ﻟﻘﺪ ﺧﺮﺝ ﻋﻠﻴﻨﺎ ﺍﳌﺮﺍﺳﻞ ـ ﺍﻟﺬﻱ ﺃﺟﺮﻯ ﻣﻌﻚ ﺍﻟﻠﻘﺎﺀ ـ ﰲ ﺑﺮﻧﺎﻣﺞ )ﻣﺎ ﻭﺭﺍﺀ ﺍﳋﱪ( ﻳﻘﻮﻝ ﺇﻥ ﺍﻷﺟﻬـﺰﺓ‬
‫ﺍﻷﻣﻨﻴﺔ ﺍﺗﺼﻠﺖ ﺑﺎﻟﺸﻴﺦ ﻭﺃﻧﺎ ﻋﻨﺪﻩ ﺗﻄﻠﺐ ﻣﻨﻪ ﺇﺟﺮﺍﺀ ﻣﻘﺎﺑﻠﺔ ﻣﻊ ﺇﺣﺪﻯ ﺍﻟﻘﻨﻮﺍﺕ ﺍﻟﻔﻀﺎﺋﻴﺔ‬
‫ﺃﺗﺪﺭﻱ ﻣﺎ ﻣﻌﲎ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻳﺎ ﺷﻴﺨﻨﺎ ﺍﻟﻔﺎﺿﻞ‬

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 ‫‪٣٢٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺃﻣﺎ ﻋﻠﻤﺖ ﻣﺎﺫﺍ ﺳﺘﺘﺮﻙ ﻫﺬﻩ ﺍﳌﻘﻮﻟﺔ ﰲ ﺃﺫﻫﺎﻥ ﺍﳌﺴﻠﻤﲔ‬

‫ﺇﻋﻠﻢ ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ ﺍﳉﻠﻴﻞ‪:‬‬
‫ﺃﻧﲏ ﻗﺪ ﺃﺷﻚ ﰲ ﻧﻔﺴﻲ ﻭﻟﻜﻦ ﻟﺴﺖ ﳑﻦ ﻳﺸﻚ ﳊﻈﻪ ﰲ ﺩﻳﻨﻚ ‪،‬ﻭﻟﻜﻦ ﻳﺎ ﺃﺑﺎ ﳏﻤﺪ ﳌﺎﺫﺍ ﻏﻔﻠـﺖ ﻋـﻦ‬
‫ﺣﺪﻳﺚ )ﺻﻔﻴﻪ( ‪.‬‬
‫ﺼ ِﻔ‪‬ﻴ ﹶﺔ‬
‫ﺠ ِﺪ ‪‬ﻭ ِﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﻩ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍ ‪‬ﺟ ‪‬ﻪ ﹶﻓ ‪‬ﺮ ‪‬ﺣ ‪‬ﻦ ﹶﻓﻘﹶﺎ ﹶﻝ ﻟِـ ‪‬‬‫ﺴِ‬ ‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫ﺴ‪‬ﻴ ِﻦ ﻛﹶﺎ ﹶﻥ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪‬‬
‫ﺤ‪‬‬‫ﻓﻌﻦ ‪‬ﻋِﻠ ‪‬ﻲ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭﺳ‪‬ـﱠﻠ ‪‬ﻢ‬‫ﺝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪‬‬ ‫ﺨ ‪‬ﺮ ‪‬‬ ‫ﻚ ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﺑ‪‬ﻴ‪‬ﺘﻬ‪‬ﺎ ﻓِﻲ ﺩ‪‬ﺍ ِﺭ ﹸﺃﺳ‪‬ﺎ ‪‬ﻣ ﹶﺔ ﹶﻓ ‪‬‬ ‫ﻑ ‪‬ﻣ ‪‬ﻌ ِ‬
‫ﺼ ِﺮ ‪‬‬
‫ﺠﻠِﻲ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﺖ ‪‬ﺣ‪‬ﻴ ‪‬ﻲ ﻟﹶﺎ ‪‬ﺗ ‪‬ﻌ ‪‬‬‫ِﺑ‪‬ﻨ ِ‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ﹸﺛ ‪‬ﻢ ﹶﺃﺟ‪‬ﺎﺯ‪‬ﺍ ‪‬ﻭﻗﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻬﻤ‪‬ﺎ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ﺻ‪‬ـﻠﱠﻰ‬
‫‪‬ﻣ ‪‬ﻌﻬ‪‬ﺎ ﹶﻓﹶﻠ ِﻘ‪‬ﻴ ‪‬ﻪ ‪‬ﺭ ‪‬ﺟﻠﹶﺎ ِﻥ ِﻣ ‪‬ﻦ ﺍﹾﻟﹶﺄ‪‬ﻧﺼ‪‬ﺎ ِﺭ ﹶﻓ‪‬ﻨ ﹶﻈﺮ‪‬ﺍ ِﺇﻟﹶﻰ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪‬‬
‫ﺠﺮِﻱ ﻣِـ ‪‬ﻦ‬
‫ﺸ‪‬ﻴﻄﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬‬ ‫ﺖ ‪‬ﺣ‪‬ﻴ ‪‬ﻲ ﻗﹶﺎﻟﹶﺎ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ ﺍﻟﱠﻠ ِﻪ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﻗﹶﺎ ﹶﻝ ِﺇ ﱠﻥ ﺍﻟ ‪‬‬ ‫ﺻ ِﻔ‪‬ﻴ ﹸﺔ ِﺑ‪‬ﻨ ‪‬‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺳﱠﻠ ‪‬ﻢ ‪‬ﺗﻌ‪‬ﺎﹶﻟﻴ‪‬ﺎ ِﺇ‪‬ﻧﻬ‪‬ﺎ ‪‬‬
‫ﺴ ﹸﻜﻤ‪‬ﺎ ‪‬ﺷ‪‬ﻴﺌﹰﺎ‬ ‫ﺖ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹾﻠ ِﻘ ‪‬ﻲ ﻓِﻲ ﹶﺃ‪‬ﻧ ﹸﻔ ِ‬
‫ﺠﺮ‪‬ﻯ ﺍﻟ ‪‬ﺪ ِﻡ ‪‬ﻭِﺇﻧ‪‬ﻲ ‪‬ﺧﺸِﻴ ‪‬‬ ‫ﺍﹾﻟِﺈ‪‬ﻧﺴ‪‬ﺎ ِﻥ ‪‬ﻣ ‪‬‬
‫ﳌﺎﺫﺍ ﺟﻌﻠﺖ ﻟﻸﻋﺪﺍﺀ ﺳﺒﻴﻼ ﻋﻠﻰ ﺇﺧﻮﺍﻧﻚ)ﺣﺴﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ(‬
‫ﻭﻗﺒﻞ ﺍﳋﺘﺎﻡ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﻘﻮﻝ‪ :‬ﺑﺎﻥ ﺍﻟﺸﻴﺦ ﺍﳌﻘﺪﺳﻲ ﺣﻔﻈﻪ ﺍﷲ ﳑﻦ ﳛﻔﻆ ﳍﻢ ﺣﻘﻬﻢ ﻭﺑﻼﺅﻫﻢ ‪ ،‬ﻭﻫﻮ ﳑـﻦ‬
‫ﳛﺴﻦ ﺍﻟﻈﻦ ﺑﻪ‪ ،‬ﻭﻫﻮ ﺃﻭﱃ ﺍﻟﻨﺎﺱ ﺑﺎﳌﻌﺬﺭﺓ ﻭﺇﻗﺎﻟﺔ ﺍﻟﻌﺜﺮﺓ ‪،‬ﻭﻻ ﺃﻇﻦ ﻣﻮﺣﺪﺍ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﺇﻻ ﻭﻟﻠﺸﻴﺦ ﻋﻠﻴﻪ‬
‫ﻓﻀﻞ ‪،‬ﻓﻼ ﻳﻌﲏ ﺇﻥ ﺟﺎﻧﺐ ﺍﻟﺼﻮﺍﺏ ﰲ ﻣﺴﺄﻟﺔ ﻣﺎ ﺃﻥ ﳛﻂ ﻣﻦ ﻗﺪﺭﻩ ﻭﻋﻠﻤﻪ ﻭﺣﻔﻆ ﺳﺎﺑﻘﺘﻪ ﻭﺑﻼﺋﻪ ‪ ،‬ﻭﻟﻮﻻ‬
‫ﺧﻄﻮﺭﺓ ﻣﺎ ﺗﻜﻠﹼﻢ ﺑﻪ ﺍﻟﺸﻴﺦ ‪،‬ﻭﻣﺎ ﺳﻴﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻣﻦ ﺁﺛﺎﺭ ﺳﻴﺌﺔ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ﻭﺍ‪‬ﺎﻫﺪﻳﻦ ﱂ ﻳﻜﻦ ﻫﺬﺍ ﺍﻟﺮﺩ ‪.‬‬
‫ﺃﺳﺎﻝ ﺍﷲ ﺃﻥ ﻳﻌﻔﻮ ﻋﻨﺎ ﻭﻋﻨﻪ‪ ،‬ﻭﺃﻥ ﻳﻐﻔﺮ ﻟﻨﺎ ﻭﻟﻪ ‪،‬ﻭﺃﻥ ﳜﺘﻢ ﻟﻨﺎ ﻭﻟﻪ ﺑﺎﳊﺴﲎ ‪ ،‬ﻭﺃﻻ ﳚﻌﻞ ﻷﻋﺪﺍﺋـﻪ ﻋﻠﻴﻨـﺎ‬
‫ﻼ‪.‬‬
‫ﻭﻋﻠﻴﻪ ﺳﺒﻴ ﹰ‬
‫ﻭﺻﻠﻰ ﺍﻟﻠﻬﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ ‪.‬‬
‫ﺃﺑﻮ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

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‫‪٣٢٣‬‬
 ‫‪٣٢٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫‪‬ﺩﻋ‪‬ﻮﺍ ‪‬ﻋ ِﻄﻴ‪ ‬ﹶﺔ ﺍﻟﻠﱠﻪ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﺃﻋﻠ ‪‬ﻢ ﲟﺎ ﻳﻘﻮﻝ‬

‫ﺍﻟﺸﻴﺦ ﺍﰊ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺣﻔﻈﻪ ﺍﷲ‬

‫ﺍﳊﻤﺪ ﷲ ‪‬ﻣ ِﻌ ‪‬ﺰ ﺍﻹﺳﻼﻡ ﺑﻨﺼﺮﻩ‪ ،‬ﻭ ‪‬ﻣ ِﺬ ﱢﻝ ﺍﻟﺸﺮﻙ ﺑ ﹶﻘ ‪‬ﻬﺮِﻩ‪ ،‬ﻭ ‪‬ﻣﺼ‪‬ﺮ‪‬ﻑ ﺍﻷﻣﻮﺭ ﺑﺄﻣﺮﻩ‪ ،‬ﻭﻣـﺴﺘﺪﺭﺝ ﺍﻟﻜـﺎﻓﺮﻳﻦ‬
‫ﲟﻜﺮﻩ‪ ،‬ﺍﻟﺬﻱ ﹶﻗ ‪‬ﺪ ‪‬ﺭ ﺍﻷﻳﺎﻡ ‪‬ﺩ ‪‬ﻭ ﹰﻻ ﺑﻌﺪﻟﻪ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﻤﺘﻘﲔ ﺑﻔﻀﻠﻪ‪..‬‬
‫ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺃﻋﻠﻰ ﺍﷲ ﻣﻨﺎ ‪‬ﺭ ﺍﻹﺳﻼﻡ ﺑﺴﻴﻔﻪ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻓﺒﲔ ﺍﻟ ﹶﻔ‪‬ﻴﻨ‪‬ﺔ ﻭﺍﻷﺧﺮﻯ‪ ،‬ﻳﻘﻮ ‪‬ﻡ ﺇﺧﻮﺍﱐ ﰲ ﺍﻟﻘﺴﻢ ﺍﻹﻋﻼﻣﻲ‪ ،‬ﺑﺘﺰﻭﻳﺪﻱ ﺑﺒﻌﺾ ﺃﺧﺒﺎﺭ ﺍﳌـﺴﻠﻤﲔ ﺍﳌﺘﻨﺎﻗﻠـﺔ ﰲ‬
‫ﺺ ﺃﺧﺒـﺎﺭ ﺍﳌﻨﺘـﺪﻳﺎﺕ‪ ،‬ﻭﺳـﺎﺣﺎﺕ ﺍﳊـﻮﺍﺭ‬ ‫ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ﺍﳌﺨﺘﻠﻔﺔ؛ ﺍﳌﺮﺋﻴﺔ ﻣﻨﻬﺎ ﻭﺍﳌﺴﻤﻮﻋﺔ‪ ،‬ﻭﺑﺎﻷﺧ ‪‬‬
‫ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﻟﱵ ﻏﺎﻟﺒ‪‬ﺎ ﻣﺎ ﺗﻨﻘﻞ ﺃﺧﺒﺎﺭ ﺍﳌﺴﻠﻤﲔ ﻋﺎﻣ‪‬ﺔ‪ ،‬ﻭﺍ‪‬ﺎﻫﺪﻳﻦ ﺧﺎﺻﺔ‪.‬‬
‫ﻭﻛﺜﲑ‪‬ﺍ ﻣﺎ ﻛﺎﻧﺖ ﺗﻨﻘﻄﻊ ﻋﲏ ﻫﺬﻩ ﺍﻷﺧﺒﺎﺭ ﺑﺴﺒﺐ ﺍﻟﻈﺮﻭﻑ ﺍﻷﻣﻨﻴﺔ ﺍﻟﱵ ﺃﻋﻴﺶ‪ ،‬ﻭﺍﻟﱵ ﲡﻌﻠﲏ ﻏﺎﻟﺒ‪‬ﺎ ﰲ ‪‬ﺗ‪‬ﻨﻘﱡﻞ‬
‫ﻉ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺃﺣﻮﺍﻝ ﺍﻹﺧﻮﺓ ﺍﳌﺴﻠﻤﲔ ‪.‬‬ ‫ﻣﺴﺘﻤﺮ؛ ﳑﺎ ﳛﺮﻣﲏ ﺍﻻﻃﻼ ‪‬‬
‫ﺴ ‪‬ﺮ ﺍﷲ ﱄ ﰲ ﺍﻵﻭﻧﺔ ﺍﻷﺧﲑﺓ‪ ،‬ﺃﻥ ﺃﺗﺎﺑﻊ ﺑﻌﺾ ﺍﻷﺧﺒﺎﺭ ﻭﺍﻟﺮﺩﻭﺩ ﰲ ﺑﻌـﺾ‬ ‫ﻭﺑﻌﺪ ﺍﻧﻘﻄﺎﻉ ﻟﻴﺲ ﺑﺎﻟﻘﺼﲑ؛ ‪‬ﻳ ‪‬‬
‫ﺍﳌﻨﺘﺪﻳﺎﺕ؛ ﺳﻮﺍﺀ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺄﺭﺽ ﺍﻟﺮﺍﻓﺪﻳﻦ ﻋﺎﻣ‪‬ﺔ‪ ،‬ﺃﻭ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻹﺧﻮﺓ ﰲ ﺗﻨﻈﻴﻢ ﺍﻟﻘﺎﻋﺪﺓ ﺧﺎﺻﺔ‪.‬‬
‫ﻱ‪ :‬ﻣﻘﺎ ﹲﻝ ﻟﻸﺥ ﺍﻟﻜﺒﲑ ﺍﻟﺸﻴﺦ ﻋﻄﻴ‪‬ﺔ ﺍﷲ‪ ،‬ﰲ ﻣﻨﺘﺪﻯ ﺍﳊﺪﺙ ﻋﻠﻰ ﺷﺒﻜﺔ ﺍﻹﺧـﻼﺹ‬ ‫ﻭﳑﺎ ﻭﻗﻌﺖ ﻋﻠﻴﻪ ﻋﻴﻨﺎ ‪‬‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪) ،‬ﺟﺰﻯ ﺍﷲ ﺍﻟﻘﺎﺋﻤﲔ ﻋﻠﻴﻬﺎ ﺧ ‪‬ﲑ ﺍﳉﺰﺍﺀ(‪ ،‬ﻭﻛﺎﻥ ﺍﳌﻘﺎ ﹸﻝ ﻳﺘﻀﻤﻦ ﺭﺩ‪‬ﺍ ﻣﻦ ﺍﻟﺸﻴﺦ ﻋﻄﻴ‪‬ﺔ ﺍﷲ‪ ،‬ﻋﻠﻰ‬
‫ﺑﻴﺎﻥٍ ﺳﺎﺑﻖ ﻟﺘﻨﻈﻴﻢ ﺍﻟﻘﺎﻋﺪﺓ ﰲ ﺑﻼﺩ ﺍﻟﺮﺍﻓﺪﻳﻦ‪ ،‬ﺑﺸﺄﻥ ﺍﻧﺴﺤﺎﺏ ﺍﻟﻘﻮﺍﺕ ﺍﻹﻳﻄﺎﻟﻴﺔ ﻣﻦ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻋﻠﻰ ﻟـﺴﺎﻥ‬
‫ﺭﺋﻴﺲ ﻭﺯﺭﺍﺋﻬﺎ ﺑﲑﻟﺴﻜﻮﱐ ‪.‬‬
‫ﺾ ﺍﻟ ‪‬ﻮﻗﹶﻔﺎﺕ ﻣﻊ ﻫﺬﺍ ﺍﳌﻘﺎﻝ‪:‬‬
‫ﻓﻜﺎﻥ ﱄ ﺑﻌ ‪‬‬
‫‪ -١‬ﳑﺎ ﳛﺴ‪‬ﻦ ﺑﻴﺎﻧﻪ ﺍﺑﺘﺪﺍ ًﺀ ﺃﻥ ﻳﻌﺮﻑ ﺍﻹﺧﻮﺓ _ﻭﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻮﺍﺿﻊ ‪ -‬ﻋِﻠ ‪‬ﻢ ﺍﷲ ‪ -‬ﺑﻞ ﻫﻮ ﺣﻘﻴﻘـﺔ‬
‫ﻭﻭﺍﻗﻊ _؛ ﺑﺄﻥ ﺍﻷﺥ ﻋﻄﻴ‪‬ﺔ ﺍﷲ ﻫﻮ ﺃﺥ ﻛﺒﲑ ﻷﺧﻴﻜﻢ ﺍﻟﺼﻐﲑ‪ ،‬ﻭﺃﻧﻪ ﺃﻳﻀ‪‬ﺎ ﻫﻮ ﺍﻟﺸﻴﺦ ﻻ ﺃﻧﺎ‪ ،‬ﻓﻤـﺎ ﺃﻧـﺎ ﺇﻻ‬
‫ﺭﺟﻞ ﻣﻦ ﺭﺟﺎﻻﺕ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺟﻨﺪﻱ ﻣﻦ ﺟﻨﻮﺩ ﻫﺬﺍ ﺍﻟﺪﻳﻦ‪ ،‬ﺯﻟﻠﻲ ﻭ ‪‬ﺧ ﹶﻄﻠِﻲ ﺃﻛﺜﺮ ﻣﻦ ﺻﻮﺍﰊ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ‬
‫ﺴﻜﹶﲏ ﺑﺎﻹﺳﻼﻡ ﺣﱴ ﺃﻟﻘﺎﻩ‪ ،‬ﻭﺃﻥ ﳜﺘﻢ ﱄ ﺑﺎﳊﺴﲎ‪.‬‬ ‫ﺃﻥ ‪‬ﻳ ‪‬ﻤ ‪‬‬
‫ﻓﺸﺘ‪‬ﺎﻥ ﺑﲔ ﻣﻦ ﻗﻀﻰ ﺷﻄﺮ‪‬ﺍ ﻣﻦ ﻋﻤﺮﻩ ﰲ ﺍﻟﻠﻬﻮ ﻭﺍﳌﻌﺎﺻﻲ‪ ،‬ﻭﺑﲔ ﻣﻦ ﻧﺒﺘﺖ ﳊﻴﺘﻪ‪ ،‬ﻭﺍﺷﺘﺪ ﻋـﻮﺩﻩ ﰲ ﺃﺭﺽ‬
‫ﺍﳉﻬﺎﺩ‪.‬‬
‫‪-٢‬ﻣﺎ ﻗﻠﺘﻪ ﺳﺎﺑﻘﹰﺎ ﻣﺘﻌﻠﻖ ﲟﺎ ﺳﺄﻗﻮﻟﻪ ﻻﺣﻘﹰﺎ؛ ﻭﻫﻮ ﺃﻥ ﻳﻌﻠﻢ ﺍﻹﺧﻮﺓ ﺑﺄﻥ ﺍﻷﺥ ﺍﻟﻜﺒﲑ ﻋﻄﻴﺔ ﺍﷲ ﳑﻦ ﻛﺎﻧﺖ ﻟﻪ‬
‫ﲡﺎﺭﺏ ﺳﺎﺑﻘﺔ ﰲ ِﻋﺪ‪‬ﺓ ﺳﺎﺣﺎﺕ ﺟﻬﺎﺩﻳﺔ‪ ،‬ﳑﺎ ﹶﺃ ﹾﻛﺴ‪‬ﺐ ﺍﻟﺮﺟ ﹶﻞ ‪-‬ﳓﺴﺒﻪ ﻭﺍﷲ ﺣﺴﻴﺒﻪ‪ ،‬ﻭ ﻻ ﻧﺰﻛﻲ ﻋﻠـﻰ ﺍﷲ‬
‫ﻱ ﻣـﺎ‬
‫ﺃﺣﺪ‪‬ﺍ‪ -‬ﺧﱪ ﹰﺓ ﺛﺮﻳ‪‬ﺔ‪ ،‬ﻭﲡﺮﺑﺔ ﻧﺎﺿﺠﺔ‪ ،‬ﻭ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻧ ﹶﻈ ٍﺮ ﰲ ﻣﺂﻻﺕ ﺍﻷﻣﻮﺭ‪ ،‬ﺗﺆﻫﻠﻪ ﺑﺄﻥ ‪‬ﻳ ‪‬ﺪِﻟ ‪‬ﻲ ﺑ ‪‬ﺪﹾﻟﻮِﻩ‪ ،‬ﻭﻳﺒـﺪ ‪‬‬
‫ﻳﻌﺘﻘﺪ ﰲ ﺍﻟﻨﻮﺍﺯﻝ ﺍﻟﱵ ﺗﻮﺍﺟﻪ ﺍﳉﻬﺎﺩ ﻭﺍ‪‬ﺎﻫﺪﻳﻦ‪.‬‬

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 ‫‪٣٢٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺐ ﻭﺍﻟﻔﺨﺮ ‪(...‬‬
‫ﺠ ِ‬
‫ﻉ ﻣﻦ ﺍﻟ ‪‬ﻌ ‪‬‬
‫‪-٣‬ﺫﻛﺮ ﺍﻷﺥ ﺍﻟﻜﺒﲑ ﻋﻄﻴ‪‬ﺔ ﺍﷲ‪) :‬ﺑﺄﻥ ﺍﻹﺧﻮﺓ ﰲ ﺍﻟﻌﺮﺍﻕ ﻋﻨﺪﻫﻢ ﻧﻮ ‪‬‬
‫ﺲ ﺍﳊﺎﺻﻞ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ﻋﻨﺪ ﺍﻷﺥ ﻋﻄﻴﺔ ﺍﷲ؛ ﺇﳕﺎ ﻫﻮ ﻧﺎﺗﺞ ﻣﻦ ﻃﺮﻳﻘﺔ ﺍﻹﺧـﻮﺓ ﰲ‬ ‫ﻣﺎ ﺃﺭﻳﺪ ﺑﻴﺎﻧﻪ ﺑﺄﻥ ﺍﻟﱠﻠ‪‬ﺒ ‪‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻹﻋﻼﻣﻲ ﰲ ﺻﻴﺎﻏﺔ ﺍﻟﺒﻴﺎﻧﺎﺕ ‪.‬‬
‫ﻓﻘﺪ ﻳﺸﻌﺮ ﺍﻷﺥ ﺍﻟﻘﺎﺭﺉ ﺑﺄﻥ ﻓﻴﻬﺎ ﻧﻮﻋ‪‬ﺎ ﻣﻦ ﺍﻟﺘﻬﻮﻳﻞ‪ ،‬ﻭ‪‬ﻧ ﹶﻔﺴ‪‬ﺎ ﻣﻦ ﺍﻟﺘﻀﺨﻴﻢ‪ ،‬ﻓﺄﺣﻴﺎﻧ‪‬ﺎ ﻳـﺬﻛﺮ ﺍﻹﺧـﻮﺓ ﰲ‬
‫ﺾ ﺍﻷﻟﻔﺎﻅ ﻣﺜﻞ‪ :‬ﻭﹸﻗِﺘ ﹶﻞ ﻣﻨﻬﻢ ﻣﻘﺘﻠﺔ ﻋﻈﻴﻤﺔ‪ ..‬ﺃﻭ ﺃﺣﺎﳍﻢ ﺃﺛﺮ‪‬ﺍ ﺑﻌـﺪ ﻋـﲔ ‪..‬ﻭﺃﻥ ﺍﻷﻣﺮﻳﻜـﺎﻥ‬‫ﺑﻴﺎﻧﺎ‪‬ﻢ ﺑﻌ ‪‬‬
‫ﻧﻐﺰﻭﻫﻢ ﻭﻻ ﻳﻐﺰﻭﻧﻨﺎ ‪ ...‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﻭﺍﳉﻤﻞ ﺍﶈﺘﻤﻠﺔ‪.‬‬
‫ﻧﻌﻢ؛ ﺍﻷﺻﻞ ﰲ ﺍﻟﺒﻴﺎﻧﺎﺕ _ﻭﺧﺎﺻﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﱵ ﻳﻘﻮﻡ ‪‬ﺎ ﺍﻹﺧﻮﺓ_ ﺃﻥ ﺗﻜﻮﻥ ﺩﻗﻴﻘـﺔ‪ ،‬ﻭﻏـ ‪‬ﲑ‬
‫ﻣ‪‬ﺒﺎﻟﻎ ﻓﻴﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﻣﻊ ﺗﻌﺬﱡﺭ ﺇﺣﺼﺎﺀ ﺧﺴﺎﺭﺍﺕ ﺍﻟﻌﺪﻭ ﻭﻗﺘﻼﻩ‪ ،‬ﻳﻜﻮﻥ ﻫﻨـﺎﻙ ﻧـﻮﻉ ﻣـﻦ ﺍﻻﻃﻼﻗـﺎﺕ‬
‫ﻭﺍﻟﺘﻌﻤﻴﻤﺎﺕ ﰲ ﻫﺬﻩ ﺍﻟﺒﻴﺎﻧﺎﺕ؛ ﻭﺇﻻ ‪ -‬ﻭﺍﷲ ﻳﺸﻬﺪ ‪ -‬ﺑﺄﻥ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳊﻘﻴﻘﻴﺔ ﳋﺴﺎﺋﺮ ﺍﻟﻌﺪﻭ ﰲ ﺃﺭﺽ ﺍﳌﻌﺮﻛﺔ‬
‫ﺃﻛﱪ ﺑﻜﺜﲑ ﳑﺎ ﻳﺘﺼﻮﺭﻩ ﺍﳌﺴﻠﻤﻮﻥ‪.‬‬
‫ﻓﺈﱐ _ﻭﷲ ﺍﳊﻤﺪ ﻭﺍﳌﻨﺔ_ ﺃﺑﺎﺷﺮ ﻣﻌﻈ ‪‬ﻢ ﺍﻷﻣﻮﺭ ﻣﻊ ﺇﺧﻮﺍﱐ‪ ،‬ﻭﻣﻄﻠﻊ ﻋﻠﻰ ﺃﻏﻠﺐ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﱵ ﻳﻘﻮﻡ ‪‬ـﺎ‬
‫ﺍﻹﺧﻮﺓ‪ ،‬ﻭﻳﺮﻯ ﺍﻟﺸﺎﻫﺪ ﻣﺎ ﻻ ﻳﺮﻯ ﺍﻟﻐﺎﺋﺐ ‪.‬‬
‫ﻭﻟﻮ ﺃﱐ ﺃﻗﺴﻤﺖ ﺑﺎﷲ ﺛﻼﺛﹰﺎ‪ :‬ﺑﺄﻥ ‪‬ﻋﺒ‪‬ﺎﺩ ﺍﻟﺼﻠﻴﺐ ﻗﺪ ﺃﺛﺨﻨﺘﻬﻢ ﺍﳉﺮﺍﺣﺎﺕ‪ ،‬ﻭﺃﻥ ﺧـﺴﺎﺋﺮﻫﻢ ﺑـﺎﻵﻻﻑ ﻻ‬
‫ﺍﳌﺌﺎﺕ؛ ﻟﺮﺟﻮﺕ ﺃﻥ ﻻ ﺃﻛﻮﻥ ﺣﺎﻧﺜﹰﺎ ﰲ ﳝﻴﲏ‪.‬‬
‫ﺑﻞ ﺩﻋﲏ ﹸﺃ ‪‬ﺟﻠﱢﻲ ﻟﻚ ﺍﻟﺼﻮﺭﺓ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺇﻧﻪ ﻟﻮﻻ ﺍﻣﺘﻼﻙ ﺍﻷﻣﺮﻳﻜﺎﻥ ﻟﺴﻼﺡ ﺍﻟﻄﲑﺍﻥ ﻟﻜﻨﺎ ﺍﻟﻴـﻮﻡ ﰲ‬
‫ﻼ ﻋﻦ ﺃﻥ ﻳﺴﻴﻄﺮﻭﺍ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻠﻮ ﻭﺻﻔﺖ ﻟﻚ ﺣﺎﻟـﺔ‬‫ﻀﹰ‬
‫ﺑﻐﺪﺍﺩ‪ ،‬ﻭﳌﺎ ﺍﺳﺘﻄﺎﻋﻮﺍ ﺃﻥ ﻳﺪﺧﻠﻮﺍ ﻣﺪﻳﻨﺔ ﻭﺍﺣﺪﺓ؛ ﹶﻓ ‪‬‬
‫ﺖ‪ :‬ﺑﺄﻥ ﺃﺧﻲ ﺍﻟﺼﻐﲑ ﻳﺒﺎﻟﻎ ﰲ ﻭﺻﻔﻪ‪ ،‬ﻭﺃﻧﻪ ﲡـﺎﻭﺯ‬ ‫ﺍﳉﻨﺪﻱ ﺍﻷﻣﺮﻳﻜﻲ‪ ،‬ﻭﻣﺪﻯ ‪‬ﺟ‪‬ﺒﻨِﻪ ﻭ ‪‬ﺧ ‪‬ﻮﺭِﻩ ﻭ ‪‬ﻫﹶﻠﻌِﻪ؛ ﻟﻘﻠ ‪‬‬
‫ﺍﻟﻌﺪﻝ ﰲ ﺗﻮﺻﻴﻔﻪ‪.‬‬
‫‪-٤‬ﺃﺧﺬ ﺍﻷﺥ ﺍﻟﻜﺒﲑ ﻋﻄﻴ‪‬ﺔ ﺍﷲ ﻋﻠﻰ ﺍﻹﺧﻮﺓ ﺍﻟﺘﻌﺎﻃﻲ ﻣﻊ ﺑﻌﺾ ﺍﻟﻨﻮﺍﺯﻝ ﻭﺍﳌﻮﺍﻗﻒ ﺑﻄﺮﻳﻘﺔ ﺟﺎﻣﺪﺓ‪ ،‬ﻭﺃﻧﻪ ﻻ‬
‫ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻧﻮﻉ ﻣﻦ ﺍﳌﺮﻭﻧﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ )ﻃﺒﻌ‪‬ﺎ ﻳﻘﺼﺪ ﺍﻷﺥ ﺍﳌﺮﻭﻧﺔ ﺍﻟﱵ ﻻ ﲣﺎﻟﻒ ﺍﻟﺸﺮﻉ ( ﻭﺫﻛـﺮ‬
‫ﻣﺜﺎ ﹰﻻ ﻋﻠﻰ ﻫﺬﺍ ﺍﳉﻤﻮﺩ‪ ،‬ﻭﻫﻮ ﺭﺩ ﺍﻹﺧﻮﺓ ﻋﻠﻰ ﻗﺮﺍﺭ ﺍﳊﻜﻮﻣﺔ ﺍﻹﻳﻄﺎﻟﻴﺔ ﺑﺴﺤﺐ ﻗﻮﺍ‪‬ﺎ‪.‬‬
‫ﺃﻗﻮﻝ ﻟﻪ‪ :‬ﻧﻌﻢ‪ ،‬ﻫﺬﺍ ﺣﻖ‪ ،‬ﻓﺎﳌﺮﻭﻧﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ؛ ﺃﻭ ﻟ‪‬ﻨﻘﹸﻞ‪ :‬ﻣﻮﺍﺯﻳﻦ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻨـﻮﺍﺯﻝ‬
‫ﺍﳉﻬﺎﺩﻳﺔ ﺃﻭ ﻏﲑﻫﺎ‪ ،‬ﻟﻴﺲ ﻣﻦ ﺍﳊﻜﻤﺔ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﻋﻠﻰ ﻭ‪‬ﺗﲑﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻛﺎﻟﻐﻠﻈﺔ ﻭﺍﻟﺸﺪﺓ ﺩﺍﺋﻤ‪‬ـﺎ‪ ،‬ﺃﻭ ﺍﻟﻠـﲔ‬
‫ﻭﺍﻟﺮﻓﻖ ﺩﺍﺋﻤ‪‬ﺎ‪ ،‬ﻭﻟﻜﻦ ﺗﻮﺿﻊ ﺍﻷﻣﻮﺭ ﰲ ﻣﻮﺍﺯﻳﻨﻬﺎ‪ ،‬ﻭﻧﺼﺎ‪‬ﺎ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻓﻼ ﺣﺮﺝ ﺃﻥ ﻧﻮﺳ‪‬ﻊ ﰲ ﺷﻲﺀ ‪‬ﻭﺳ‪‬ـ ‪‬ﻊ‬
‫ﺿﻴ‪‬ﻖ ﺍﻟﺸﺎﺭﻉ ﻓﻴﻪ‪.‬‬
‫ﻀﻴ‪‬ﻖ ﰲ ﺃﻣﺮ ‪‬‬
‫ﺿﻴ‪‬ﺮ ﺃﻥ ‪‬ﻧ ‪‬‬
‫ﺍﻟﺸﺎﺭﻉ ﻓﻴﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻻ ‪‬‬
‫ﻭﺗﻘﺪﻳﺮ ﺫﻟﻚ ﻣﺮﺟﻌﻪ ﺇﱃ ﺍﻹﺧﻮﺓ‪ ،‬ﻛﻮ‪‬ﻢ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻌﺎﻳﺸﻮﻥ ﻫﺬﻩ ﺍﻟﺘﻄﻮﺭﺍﺕ ﻭﻳﺒﺎﺷﺮﻭ‪‬ﺎ‪ ،‬ﲞﻼﻑ ﻏﲑﻫﻢ‬
‫ﳑﻦ ﻫﻮ ﺑﻌﻴﺪ ﻋﻦ ﻫﺬﻩ ﺍﻟﺴﺎﺣﺎﺕ ﻭﺍﳌﻴﺎﺩﻳﻦ‪ ،‬ﳑﺎ ﳚﻌﻞ ﻧﻈﺮﺗﻪ ﻗﺎﺻﺮﺓ‪ ،‬ﻭﻏﲑ ﻛﺎﻓﻴﺔ؛ ﻹﻧﺰﺍﻝ ﺍﳊﻜﻢ ﺍﻟﺼﺤﻴﺢ‬
‫ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻮﺍﻗﻌﺔ ﺃﻭ ﺗﻠﻚ‪ ،‬ﲞﻼﻑ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﺍﻟﻮﺍﻗﻌﺔ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻳﺪﺭﻙ ﺗﻔﺎﺻﻴﻠﻬﺎ ﻭﺃﺑﻌﺎﺩﻫﺎ‪ ،‬ﻣﺎ ﻇﻬﺮ ﻣﻨﻬﺎ‬
‫ﻭﺑﺎﻥ‪ ،‬ﻭﻣﺎ ﺧﻔﻲ ﻣﻨﻬﺎ ﻭﺩﻕ‪.‬‬

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 ‫‪٣٢٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻧﻌﻢ؛ ﻗﺪ ﻳﻜﻮﻥ ﺍﻟ‪‬ﻨﻔﹶﺲ ﺍﻟﻌﺎﻡ ﳉﻬﺎﺩﻧﺎ ﰲ ﺍﻟﻌﺮﺍﻕ ﳝﻴﻞ ﺇﱃ ﺍﻟﺸﺪﺓ ﻭﺍﻟﻌﺰﳝﺔ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻻ ﳒﻬﻠﻪ‪ ،‬ﺑﻞ ﻧـﺴﻌﻰ‬
‫ﻟﺘﺪﻋﻴﻢ ﺃﺭﻛﺎﻧﻪ‪ ،‬ﻭﻧﺘﻮﺍﺻﻰ ﺑﻪ ﻣﻊ ﺇﺧﻮﺍﻧﻨﺎ‪ ،‬ﻭﳓﺎﻭﻝ ﺃﻥ ﻧﻐﺮﺳﻪ ﰲ ﻧﻔﻮﺱ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻌﺮﺍﻕ ﻭﺧﺎﺭﺟﻪ‪ ،‬ﻭﻣﺎ‬
‫ﺫﺍﻙ ﺇﻻ ﳌﻴﻞ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﺇﱃ ﺍﻟ ‪‬ﺪﻋ‪‬ﺔ ﻭﺍﻟﺮﺍﺣﺔ ﻭﺇﻳﺜﺎﺭ ﺍﻟﺴﻼﻣﺔ‪.‬‬
‫ﺴﻌ‪‬ﺮ ﳍﺎ ﺍﳊﺮﻭﺏ‪ ،‬ﻭﻳﻨﻔﺦ ﻓﻴﻬﺎ ﺭﻭﺡ ﺍﻟﺘﻀﺤﻴﺔ ﻭﺍﻟﻔـﺪﺍﺀ‬ ‫ﻓﺈﱐ ﺃﻋﺘﻘﺪ ﺃﻳﻬﺎ ﺍﻷﺥ ﺍﻟﻜﺒﲑ ﺑﺄﻥ ﺍﻷﻣﺔ ﲝﺎﺟﺔ ﳌﻦ ‪‬ﻳ ‪‬‬
‫ﳍﺬﺍ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻳﺮﺑﻄﻬﺎ ﲟﺎﺿﻴﻬﺎ ﺍﳌﺸﺮﻕ؛ ﺍﻟﺬﻱ ﺳﻄﺮﻩ ﺃﺟﺪﺍﺩﻧﺎ ﺑﺪﻣﺎﺋﻬﻢ‪ ،‬ﻭﺳﻘﻮﻩ ﺑﻌﺰﻫﻢ ﻭﻛﺮﺍﻣﺘﻬﻢ‪ ،‬ﻭﺍﻟﺬﻱ‬
‫ﺱ ‪‬ﺭ ‪‬ﺳﻤِﻪ ﻣﻦ ﻧﻔﻮﺱ ﺃﺑﻨﺎﺋﻬـﺎ‪،‬‬
‫ﺗﻜﻔﻠﺖ ﺳﻨﻮﺍﺕ ﺍﻟ ﹶﻜﺒ‪‬ﺖ ﻭﺍﻟﺬﻝ ﺍﻟﻄﻮﻳﻠﺔ ﺍﻟﱵ ﻋﺎﺷﺘﻬﺎ ﺍﻷﻣﺔ؛ ﲟﺤﻮ ﺃﺛﺮﻩ ﻭ ‪‬ﺩ ‪‬ﺭ ِ‬
‫ﻓﻠﻮ ﺍﺳﺘﻄﻌﻨﺎ ﺃﻥ ﻧﺰﻳﻞ ﻫﺬﺍ ﺍﻟﺮﻛﺎﻡ ﺍﳍﺎﺋﻞ ﻣﻦ ﺍﻟﺮﺍﻥ ﺍﻟﺬﻱ ﺟﺜﻢ ﻋﻠﻰ ﺻﺪﺭ ﺍﻷﻣﺔ‪ ،‬ﻓﺈﻧﻨﺎ ﻧﻜﻮﻥ ﻗـﺪ ﺑـﺪﺃﻧﺎ‬
‫ﺑﻮﺿﻊ ﺃﻗﺪﺍﻣﻨﺎ ﻋﻠﻰ ﺑﺪﺍﻳﺔ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺼﺤﻴﺢ‪.‬‬
‫ﻓﺎﻟﺸﺪﺓ ﺍﻟﱵ ﺃﻗﺼﺪ‪ ،‬ﻭﺍﻟﻌﺰﳝﺔ ﺍﻟﱵ ﺃﻧﺸﺪ‪ ،‬ﻭﺍﻟﻐﻠﻈﺔ ﺍﻟﱵ ﺇﻟﻴﻬﺎ ﺃﺩﻋﻮ ﻭﺃﺣﺸﺪ؛ ﺇﳕﺎ ﻫﻲ ﺍﻟﱵ ﺗﻜﻮﻥ ﰲ ﻣﻮﺿﻌﻬﺎ‬
‫ﺃﺻﻴﻠﺔ ﺭﺍﺳﺨﺔ‪ ،‬ﺃﺻ‪‬ﻠﻬﺎ ﻧﺒﻴﻨﺎ ﺍﻟﻜﺮﱘ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺻﺤﺎﺑﺘﻪ ﺍﻷﺑﺮﺍﺭ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ‪ ،‬ﻻ ﺍﻟـﺸﺪﺓ‬
‫ﻭﺍﻟﻌﺰﳝﺔ ﺍﻟﱵ ﺳﺒﻴﻠﻬﺎ ﺍﻟﺘﻬﻮﺭ ﻭﺍﻻﻧﺪﻓﺎﻉ ﻏﲑ ﺍﶈﺴﻮﺏ‪.‬‬
‫ﻭﺃﺿﺮﺏ ﻟﻚ ﻣﺜﺎﻟﲔ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺬﻛﺮ ﻭﺍﻻﺳﺘﺸﻬﺎﺩ‪ ،‬ﻻ ﺍﳊﺼﺮ ﻭﺍﻻﺳـﺘﻄﺮﺍﺩ‪ ،‬ﻭﺇﻻ ﻓﺎﻟـﺸﺮﺡ ﻳﻄـﻮﻝ‪،‬‬
‫ﻭﺍﳊﺪﻳﺚ ﻣﺘﺸﻌﺐ ﻭﺫﻭ ﺷﺠﻮﻥ‪.‬‬
‫ﺍﳌﺜﺎﻝ ﺍﻷﻭﻝ ‪ :‬ﺃﺛﻨﺎﺀ ﺃﺣﺪﺍﺙ ﺍﳌﻌﺮﻛﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﺟﺮﺕ ﰲ ﺍﻟﻔﻠﻮﺟﺔ‪ ،‬ﻗﺎﻡ ﺍﻹﺧﻮﺓ ﲞﻄﻒ ﺍﺑﻦ ﻋﻢ ﺍﻟﻌﻤﻴـﻞ‬
‫ﺇﻳﺎﺩ ﻋﻼﻭﻱ ﻣﻊ ﺯﻭﺟﺘﻪ ﻭﺯﻭﺟﺔ ﺍﺑﻨﻪ‪ ،‬ﰲ ﳏﺎﻭﻟﺔ ﻟﺮﺩﻉ ﺍﳋﺎﺋﻦ ﻋﻼﻭﻱ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺍﻟﻀﻐﻂ ﻋﻠﻴـﻪ ‪‬ـﺆﻻﺀ‬
‫ﺻﺮ‪‬ﺕ ﻗﻮﺍﺕ ﺍﻻﺣﺘﻼﻝ ﺍﻟﺼﻠﻴﱯ ﻭﺃﻋﻮﺍ‪‬ﻢ ﻋﻠﻰ ﺍﻻﺳﺘﻤﺮﺍﺭ ﰲ ﻗﺘﻞ ﺍﻷﻃﻔـﺎﻝ ﻭﺍﻟﻨـﺴﺎﺀ ﰲ‬ ‫ﺍﻟﺮﻫﺎﺋﻦ‪ ،‬ﻭﺇﻥ ﹶﺃ ‪‬‬
‫ﺍﻟﻔﻠﻮﺟﺔ‪ ،‬ﻋﺎﻣﻠﻨﺎﻫﻢ ﺑﺎﳌﺜﻞ ﻭﻗﺘﻠﻨﺎ ﺃﻗﺎﺭﺑﻪ‪ ،‬ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ ﺗﺒﲔ ﺃﻧﻪ ﻟﻴﺲ ﻫﻨﺎﻙ ﺃﺩﱏ ﻋﻼﻗﺔ ﺑﲔ ﺍﳋﺎﺋﻦ ﻋﻼﻭﻱ‬
‫ﻭﺍﺑﻦ ﻋﻤﻪ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻟﻪ ﺃﻱ ﻣﺸﺎﺭﻛﺔ ﻓﻌﻠﻴﺔ ﻣﻊ ﻗﻮﺍﺕ ﺍﻻﺣﺘﻼﻝ ﺍﻟﺼﻠﻴﱯ‪ ،‬ﻣﺎ ﻛﺎﻥ ﻣـﻦ ﺍﻹﺧـﻮﺓ ﺇﻻ ﺃﻥ‬
‫ﺑﺎﻟﻐﻮﺍ ﰲ ﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻢ‪ ،‬ﰒ ﻗﺎﻣﻮﺍ ﺑﺎﻹﻓﺮﺍﺝ ﻋﻨﻬﻢ‪.‬‬
‫ﺍﻟﺸﺎﻫﺪ ﻣﻦ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ‪ :‬ﺃﻧﻪ ﻟﻮ ﻛﺎﻧﺖ ﺍﳌﺴﺄﻟﺔ ﻣﺴﺄﻟ ﹶﺔ ﺍﻧﺘﻘﺎﻡ ﳎﺮﺩ ﻭﻋﺸﻮﺍﺋﻲ‪ ،‬ﻏﲑ ﻣـﻀﺒﻮﻃﺔ ﺑـﻀﻮﺍﺑﻂ‬
‫ﺍﻟﺸﺮﻉ؛ ﻟﻜﺎﻥ ﺑﺎﺳﺘﻄﺎﻋﺔ ﺍﻹﺧﻮﺓ ﺃﻥ ﻳﻔﻌﻠﻮﺍ ﺫﻟﻚ )ﻓﺘﺄﻣﻞ(‪.‬‬
‫ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﱐ ‪ :‬ﰲ ﺑﻌﺾ ﺍﻷﺣﺎﻳﲔ ﻳﺘﺮﺟﺢ ﻋﻨﺪ ﺍﻹﺧﻮﺓ ﺑﻌﺾ ﺍﻷﻣﺎﺭﺍﺕ ﻭﺍﻟﺪﻻﻻﺕ ﺃﻥ ﻓﻼﻧ‪‬ﺎ ﻣﻦ ﺍﻟﻨﺎﺱ ﳑﻦ‬
‫ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻜﺎﻓﺮ ﺍﶈﺘﻞ‪ ،‬ﻭﻳﻌﲔ ﻋﻠﻰ ﺣﺮﺏ ﺍ‪‬ﺎﻫﺪﻳﻦ‪ ،‬ﻓﻴﻘﻮﻣﻮﺍ ﺑﻘﺘﻠﻪ‪ ،‬ﰒ ﻳﺘﺒﲔ ﳍﻢ ﺑﻌﺪ ﺫﻟﻚ ﺃﻥ ﺍﳌﻘﺘـﻮﻝ‬
‫ﻛﺎﻥ ﺑﺮﻳﺌﹰﺎ ﳑﺎ ﻧ‪‬ﺴﺐ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻥ ﺍﻟﻘﺘﻞ ﻛﺎﻥ ﺧﻄﺄﹰ‪ ،‬ﻓﻤﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻹﺧﻮﺓ ﺇﻻ ﺍﺳﺘﺮﺿﺎﺀ ﻭﱄ ﺍﳌﻘﺘﻮﻝ‪ ،‬ﻭﺩﻓـﻊ‬
‫ﺩﻳﺘﻪ‪ ،‬ﻭﺍﻻﻋﺘﺬﺍﺭ ﻋﻤﺎ ﻗﺎﻣﻮﺍ ﺑﻪ ﻣﻦ ﺍﻟﻘﺘﻞ ﺍﳋﻄﺄ‪.‬‬
‫ﻭﺍﷲ ﻳﻌﻠﻢ؛ ﺑﺄﻥ ﺍﻷﻣﺜﻠﺔ ﻛﺜﲑﺓ ﺟﺪﹰﺍ‪ ،‬ﻭﺃﻥ ﺣﺎﺩﻳﻨﺎ ﰲ ﻫﺬﺍ ﺍﳉﻬﺎﺩ ﺍﳌﺒﺎﺭﻙ ﻫﻮ‪ :‬ﻃﺎﻋﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﺍﻟﺘـﺰﺍﻡ‬
‫ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻭﺇﻥ ‪‬ﻣ ‪‬ﺪ ﺍﷲ ﰲ ﺍﻟﻌﻤﺮ‪ ،‬ﻭﺑﺎﺭﻙ ﰲ ﺍﻟﻮﻗﺖ؛ﻭﻳﺴﺮ ﱄ ﺍﻟﻈﺮﻭﻑ ‪ ،‬ﻓﺎﻟﻌﺰﻡ ﻣﲏ ﻣﻨﻌﻘﺪ ﻋﻠـﻰ‬
‫ﺇﺧﺮﺍﺝ ﺑﻌﺾ ﺍﻹﺻﺪﺍﺭﺍﺕ ﺍﻟﱵ ﲡﻠﱢﻲ ﻛﺜﲑ‪‬ﺍ ﻣﻦ ﻭﺍﻗﻌﻨﺎ ﻋﻠﻰ ﺍﻟﺴﺎﺣﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ‪ ،‬ﻭ‪‬ﺗ ﹶﻔﻨ‪‬ﺪ ﻛﺜﲑ‪‬ﺍ ﻣﻦ ﺍﻟـﺸﺒﻬﺎﺕ‬
‫ﺍﻟﱵ ﺗﻠﺼﻖ ﺑﺎﻹﺧﻮﺓ ﺯﻭﺭﺍ ﻭ‪‬ﺘﺎﻧ‪‬ﺎ‪.‬‬

‫‪٣٢٦‬‬
‫‪٣٢٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻴﺴﺮ ﺫﻟﻚ ﻗﺮﻳﺒﺎ ‪.‬‬

‫‪ -٥‬ﺃﻣﺎ ﻣﺎ ﺫﻛﺮﺕ ﻣﻦ ﻣﻮﺿﻮﻉ ﺍﻟﻌﺠﺐ ﻭﺍﻟﻔﺨﺮ‪ ،‬ﻓﻬﺬﺍ ﺣﻖ‪ ،‬ﻓﻨﺤﻦ ﺑﺸﺮ ﻳﻌﺘﺮﻳﻨﺎ ﺍﻟﻨﻘﺺ ﻭﺍﻟﻀﻌﻒ‪ ،‬ﻧﺴﺄﻝ‬
‫ﺍﷲ ﺃﻥ ﻳﺮﺯﻗﻨﺎ ﺍﻟﺘﻮﺍﺿﻊ‪ ،‬ﻭﺃﻥ ﳚﻨﺒﻨﺎ ﺍﻟﻔﺨﺮ ﻭﺍﻟﻌﺠﺐ‪.‬‬
‫ﻓﻮﺍﷲ ﻳﺎ ﺃﻳﻬﺎ ﺍﻷﺥ ﺍﻟﻜﺒﲑ‪ ،‬ﺇﻧﻨﺎ ﻻ ﺣﻮﻝ ﻟﻨﺎ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ‪ ،‬ﻭﻻ ‪‬ﻧﺼ‪‬ﻮﻝ ﻭﻻ ‪‬ﻧﺠ‪‬ﻮﻝ ﻭﻻ ﻧﻘﺎﺗـﻞ ﺇﻻ ﺑـﻪ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻓﻨﺴﺄﻟﻪ ﺑﺄﲰﺎﺋﻪ ﺍﳊﺴﲎ ﺃﻥ ﻻ ﻳﻜﻠﻨﺎ ﻷﻧﻔﺴﻨﺎ ﻃﺮﻓﺔ ﻋﲔ‪ ،‬ﻓﺈﻳﺎﻙ ﰒ ﺇﻳﺎﻙ ﺃﻳﻬﺎ ﺍﳊﺒﻴـﺐ؛ ﺃﻥ‬
‫‪‬ﻤﻞ ﻧﺼﺢ ﺇﺧﻮﺍﻧﻚ‪ ،‬ﻭﺍﺣﺮﺹ ﺩﻭﻣ‪‬ﺎ ﻋﻠﻰ ﺗﺬﻛﲑﻫﻢ ﰲ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﻓﻮﺍﷲ ﺇ‪‬ﺎ ﻣﻦ ﺍﻟﻌﻈﺎﺋﻢ‪ ،‬ﻭﺇ‪‬ـﺎ ﳌـﻦ‬
‫ﺍﳌﻬﻠﻜﺎﺕ‪.‬‬
‫ﺤ ‪‬ﻖ ﳌﺜﻠﻚ ﺃﻥ‬
‫ﻭﻻ ﺣﺮﺝ ﻋﻠﻴﻚ‪ ،‬ﺍﻧﺼﺢ ﺑﺎﻟﱵ ﺗﺮﻳﺪ‪ ،‬ﺑﺎﻟﺸﺪﺓ ﺃﻡ ﺑﺎﻟﻠﲔ‪ ،‬ﺃﻳﻬﻤﺎ ﺍﺧﺘﺮﺕ ﻓﻼ ﺗﺜﺮﻳﺐ ﻋﻠﻴﻚ‪ ،‬ﹶﻓ ‪‬‬
‫ﻳﻜﻮﻥ ﻧﺎﺻﺤ‪‬ﺎ‪ ،‬ﻓﻮﺍﷲ ﻣﺎ ﻋﻠﻤﻨﺎﻙ ﺷﺎﻣﺘ‪‬ﺎ ﻭﻻ ﻣﻌﲑ‪‬ﺍ‪،‬ﻭﻻ ﺑﺼﺎﺣﺐ )ﺣﻈﻮﻅ ﻧﻔﺲ( ﺑﻞ ﻧﺎﺻـﺤ‪‬ﺎ ﻣـﺸﻔﻘﹰﺎ‪،‬‬
‫ﺣﺮﻳﺼ‪‬ﺎ ﻋﻠﻰ ﺇﺧﻮﺍﻧﻪ‪ ،‬ﻭﻟﻘﺪ ﻛﺎﻥ ﺷﻴﺦ ﺍﻹﺳﻼﻡ _ﺭﲪﻪ ﺍﷲ_ ﻣﻦ ﺃﺣﺮﺹ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﻣﺘﻪ‪ ،‬ﻭﺃﻧﺼﺤﻬﻢ ﳍﺎ‪،‬‬
‫ﻣﻊ ﺷﺪ‪‬ﺓ ﻭ ِﺣﺪ‪‬ﺓ ﺗﻌﺘﺮﻳﻪ‪ ،‬ﻻ ﺗﻘﻠﻞ ﻣﻦ ﻗﻴﻤﺔ ﻧﺼﻴﺤﺘﻪ‪ ،‬ﻭﻻ ﺗﻀﻊ ﻣﻦ ﻗﺪﺭﻩ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫ﻓﺈﻥ ﺍﳌﺆﻣﻦ ﻟﻠﻤﺆﻣﻦ ﻛﺎﻟﻴﺪﻳﻦ ﺗﻐﺴﻞ ﺇﺣﺪﺍﳘﺎ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻗﺪ ﻻ ﻳﻨﻘﻠﻊ ﺍﻟﻮﺳﺦ ﺇ ﱠﻻ ﺑﻨﻮﻉ ﻣﻦ ﺍﳋﺸﻮﻧﺔ‪ ،‬ﻟﻜﻦ‬
‫ﺫﻟﻚ ﻳﻮﺟﺐ ﻣﻦ ﺍﻟﻨﻈﺎﻓﺔ ﻭﺍﻟﻨﻌﻮﻣﺔ ﻣﺎ ﳓﻤﺪ ﻣﻌﻪ ﺫﻟﻚ ﺍﻟﺘﺨﺸﲔ‪.‬‬
‫ﻫﺬﺍ ﻣﺎ ﻳﺴﺮ ﺍﷲ ﰲ ﻫﺬﻩ ﺍﻟﻌﺠﺎﻟﺔ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﻟﻨﺎ ﻭﻟﻜﻢ ﺍﻟﺜﺒﺎﺕ ﻭﺣﺴﻦ ﺍﳋﺎﲤﺔ‪ ،‬ﻭﺳﻼﻣﻲ ﻟﻚ ﻭﳌﻦ ﺣﻮﻟﻚ‬
‫ﻣﻦ ﺍﻷﺣﺒﺎﺏ‪ ،‬ﺍﻟﺬﻳﻦ ﺗﺘﻮﻕ ﺍﻟﻨﻔﺲ ﻟﻠﻘﻴﺎﻫﻢ‪ ،‬ﻭﺗﺮﻧﻮ ﺍﻟﻌﲔ ﻟﺮﺅﻳﺘﻬﻢ ﻧﺴﺄﻝ ﺍﷲ ﺍﻥ ﳚﻤﻌﻨﺎ ﻋﻠﻰ ﻃﺎﻋﺘﻪ‪.‬‬
‫ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬
‫ﺇ‪.‬ﻫـ‪.‬‬
‫ﺑﻘﻠﻢ ﺍﻟﺸﻴﺦ ﺃﰊ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺣﻔﻈﻪ ﺍﷲ ﺗﻌﺎﱃ‬

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‫‪٣٢٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺭﺳﺎﻟﺔ ﻣﻦ ﺟﻨﺪﻱ ﺇﱃ ﺃﻣﲑﻩ‬

‫ﻛﻠﻤﺔ ﻟﻠﺸﻴﺦ ﺃﰊ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺣﻔﻈﻪ ﺍﷲ‬

‫ﺑﻌﻨﻮﺍﻥ ﺭﺳﺎﻟﺔ ﻣﻦ ﺟﻨﺪﻱ ﺇﱃ ﺃﻣﲑﻩ‬
‫ﺭﺳﺎﻟﺔ ﻣﻦ ﺟﻨﺪﻱ ﺇﱃ ﺃﻣﲑﻩ‬
‫ﺍﳊﻤﺪ ﷲ ﻣﻌﺰ ﺍﻹﺳﻼﻡ ﺑﻨﺼﺮﻩ‪ .‬ﻭﻣﺬﻝ ﺍﻟﺸﺮﻙ ﺑﻘﻬﺮﻩ ‪.‬ﻭﻣﺼﺮﻑ ﺍﻷﻣﻮﺭ ﺑﺄﻣﺮﻩ ‪.‬ﻭﻣﺴﺘﺪﺭﺝ ﺍﻟﻜﺎﻓﺮﻳﻦ ﲟﻜﺮﻩ‬
‫‪.‬ﺍﻟﺬﻱ ﻗﺪﺭ ﺍﻷﻳﺎﻡ ﺩﻭﻻ ﻭﺟﻌﻞ ﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﻤﺘﻘﲔ ﺑﻔﻀﻠﻪ ‪.‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺃﻋﻠﻰ ﻣﻨﺎﺭﺓ ﺍﻹﺳـﻼﻡ‬
‫ﺑﺴﻴﻔﻪ ‪..‬‬
‫ﻣﻦ ﺟﻨﺪﻱ ﻭﺍﻗﻒ ﻋﻠﻰ ﺧﻂ ﺍﻟﻨﺎﺭ‬
‫ﻣﻦ ﺃﰊ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ‬
‫ﺇﱃ ﺃﻣﲑﻩ ﺍﳌﻔﻀﺎﻝ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺃﺳﺎﻣﺔ ﺃﺑﻦ ﻻﺩﻥ ‪ .‬ﺃﻗﺮ ﺍﷲ ﻋﻴﻨﻴﻪ ﺑﻨﻌﻤﺘﻪ ﻭﺃﺻﺒﻎ ﻋﻠﻴﻪ ﺟﺰﻳﻞ ﻛﺮﻣﻪ ‪......‬‬
‫ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ ‪ ...‬ﺃﻣﺎ ﺑﻌﺪ‬
‫ﻓﺄﱐ ﺍﳊﻤﺪ ﺇﻟﻴﻜﻢ ﺍﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ‪،‬‬
‫ﻕ ﻣﻨﻚ ﳓﻮﻱ ** ﻓﻔﻲ ﻗﻠﱯ ﻣﻦ ﺍﻷﺷﻮﺍﻕ ﻧﺎﺭﺍ‬ ‫ﻷﻥ ﻋﻈﻢ ﺃﺷﺘﻴﺎ ‪‬‬
‫ﻼ ﻭﻳﻘﺘﺮﺏ ﺍﳌﺰﺍﺭ‬‫ﻟـــﻌﻞ ﺍﷲ ﳚﻤــﻊ ﺑـﻌﺪ ﺑﻴﻨﹰﺎ ** ﻟﻨﺎ ﴰ ﹰ‬
‫ﻭﻳﻌﻠﻢ ﺍﷲ ﻳﺎ ﺷﻴﺨﻨﺎ ﺃﻧﻨﺎ ﻟﺴﻨﺎ ﳐﺘﺎﺭﻳﻦ ﻟﻠﺒﻌﺪ ﻋﻨﻜﻢ ﻭﻟﻮ ﲪﻠﺘﻨﺎ ﺍﻟﻄﻴﻮﺭ ﻟﺴﺮﻧﺎ ﺇﻟﻴﻜﻢ ‪ ،‬ﻓﺴﺄﻝ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ‬
‫ﺃﻥ ﻳﻌﻴﺪ ﺇﻟﻴﻨﺎ ﺃﻧﺴﻰ ﺍﻻﺟﺘﻤﺎﻉ ﻣﻌﻜﻢ ﻭﺃﻥ ﻳﺬﻳﻘﻨﺎ ﺣﻼﻭﺓ ﺍﻟﻠﻘﺎﺀ ﺑﻜﻢ ‪.‬‬
‫ﺃﻣﲑﻧﺎ ﺍﻟﻐﺎﱄ ‪..‬‬
‫ﳓﻦ ﻋﻠﻰ ﻳﻘﲔ ﺃﻧﻜﻢ ﺗﺘﻄﻠﻌﻮﻥ ﺑﻠﻬﻔﺔ ﻭﺷﻐﻒ ﳌﻌﺮﻓﺔ ﺃﺧﺒﺎﺭﻧﺎ ﻭﻻﻃﻤﺌﻨﺎﻥ ﻋﻠﻰ ﺃﺣﻮﺍﻟﻨﺎ ﺟﺮﻳﺎ ﻣﻨﻜﻢ ﻋﻠـﻰ‬
‫ﺶ ﻳﺬﻫﺐ ﻛﻞ ﻳﻮﻡ ﺇﱃ‬
‫ﺳﻨﺘﺔ ﺃﺋﻤﺘﻨﺎ ﻭﻗﺎﺩﺗﻨﺎ ﻣﻦ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻓﻘﺪ ﻛﺎﻥ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺇﺫﺍ ﺃﺭﺳﻞ ﺟﻴ ‪‬‬
‫ﺃﻃﺮﻑ ﺍﳌﺪﻳﻨﺔ ﻳﺴﺘﻄﻠﻊ ﺃﺧﺒﺎﺭ ﺍﳉﻴﺶ ﻭﻳﻨﺘﻈﺮ ﺧﱪﻫﻢ ﻛﺎ ﺻﻴﺤﺔ ﺍﳊﺒﻠﻰ ﻓﺎ ﻧﺆﻛﺪ ﻟﻜﻢ ﺃﻧﻨـﺎ ﻋﻠـﻰ ﺩﺭﺏ‬
‫ﺍﳉﻬﺎﺩ ﺳﺎﺋﺮﻭﻥ ﻭﻋﻠﻰ ﺍﻟﻌﻬﺪ ﻣﺎﺿﻮﻥ ﻧﺴﺘﺮﺧﺺ ﺍﻟﻐﺎﱄ ﻭﺍﻟﻨﻔﻴﺲ ﺣﱴ ﻳﻈﻬﺮ ﺍﷲ ﺩﻳﻨﻪ ﻭﻳﻌﻠـﻲ ﻛﻠﻤﺘـﻪ ﺃﻭ‬
‫‪‬ﻠﻚ ﺩﻭﻧﻪ ﻭﻟﻘﺪ ﻋﺰﻣﻨﺎ ﺃﻣﺮﻧﺎ ﻭﺣﺴﻤﻨﺎ ﺧﻴﺎﺭﻧﺎ ﻭﺭﻓﻌﻨﺎ ﺭﺍﻳﺔ ﺍﳉﻬﺎﺩ ﻭﺳﻠﻠﻨﺎ ﺳﻴﻮﻓﻨﺎ ﺍﳊﺪﺍﺩ ﻭﺃﻋﻠﻴﻨـﺎ ﻟـﻮﺍﺀ‬
‫ﺍﻟﻜﻔﺎﺡ ﻭﲣﺬﻧﺎ ﺍﻷﺳﻨﺔ ﻭﺭﻣﺎﺡ ﻣﺮﻛﺐ ﻧﺒﺤﺮ ﻓﻴﻪ ﺇﱃ ﺍﻟﻌﺰ ﻭﺍﻟﺘﻤﻜﲔ ﺇﳝﺎﻧﺎ ﻣﻨﺎ ﺑﺄﻥ ﺻﻬﻴﻞ ﺍﳋﻴﻮﻝ ﻭﺻـﻠﻴﻞ‬
‫ﺍﻟﺴﻴﻮﻑ ﻫﻮ ﻣﻔﺘﺎﺡ ﺍﻟﻨﺼﺮ ﻭﺳﺒﻴﻞ ﺍﻟﻈﻔﺮ ﺃﻇﻨﻪ ﻗﺪ ﺗﻨﺎﻫﻰ ﺇﱃ ﲰﺎﻋﻜﻢ ﺍﳋﱪ ﺍﻟﺬﻱ ﺗﺘﻨﺎﻗﻠﻪ ﻭﺳﺎﺋﻞ ﺍﻹﻋـﻼﻡ‬
‫ﻭﺣﺎﺭﺕ ﺍﻟﻌﻘﻮﻝ ﻭﻷﻓﻬﺎﻡ ﻭﺍﻟﺬﻱ ﻣﻔﺎﺩﻩ ﺃﻧﲏ ﻗﺪ ﺃﺻﺒﺖ ﲜﺮﺍﺡ ﺑﻠﻴﻐﺔ ﻋﻠﺠﺖ ﻋﻠﻰ ﺃﺛﺮﻫـﺎ ﰲ ﻣﺴﺘـﺸﻔﻰ‬
‫ﺍﻟﺮﻣﺎﺩﻱ ﻓﺎ ﺃﺣﺐ ﺃﻥ ﺃﻃﻤﺌﻨﻚ ﻭﺃﻃﻤﺌﻦ ﺍﳌﺴﻠﻤﲔ ﰲ ﻣﺸﺎﺭﻕ ﺍﻷﺭﺽ ﻭﻣﻐﺎﺭ‪‬ﺎ ﺑﺄﻥ ﻫـﺬﺍ ﻛﻠـﻪ ﳏـﺾ‬
‫ﺃﺷﺎﻋﺎﺕ ﻻ ﺃﺳﺎﺱ ﳍﺎ ﻣﻦ ﺍﻟﺼﺤﺔ ﻭﺇﳕﺎ ﻫﻲ ﺟﺮﺍﺡ ﺧﻔﻴﻔﺔ ﻛﻤﺎ ﺫﻛﺮﻯ ﺍﻷﺧﻮﺓ ﰲ ﺍﻟﻘﺴﻢ ﺍﻹﻋﻼﻣـﻲ ﻭﺃﱐ‬

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‫‪٣٢٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﲝﻤﺪ ﷲ ﺃﺗﻘﻠﺐ ﺑﻨﻌﻢ ﺍﷲ ﺍﻟﻮﺍﻓﺮﺓ ﺑﲔ ﺃﺧﻮﰐ ﻭﺃﻫﻠﻲ ﰲ ﺃﺭﺽ ﺍﻟﺮﺍﻓﺪﻳﻦ ﻭﺃﺑﺎﺷﺮ ﻣﻌﻬﻢ ﻣﻘﺎﺭﻋـﺔ ﺍﻟـﺼﻠﻴﺒﲔ‬
‫ﻭﻣﻨﺎﺯﻟﺔ ﺃﻋﺪﺍﺀ ﺍﳌﻠﺔ ﻭﺍﻟﺪﻳﻦ ‪..‬‬
‫ﺃﻣﲑﻧﺎ ﺍﳊﺒﻴﺐ ‪...‬‬
‫ﳜﻂ ﻟﻚ ﺍﻟﲑﺍﻉ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺟﻨﻮﺩﻙ ﻳﺴﻄﺮﻭﻥ ﺑﻔﻀﻞ ﺍﷲ ﺃﺭﻭﻉ ﺍﻟـﺼﻮﺭ ﰲ ﺍﻟﻔـﺪﺍﺀ ﻭﺍﻟﺘـﻀﺤﻴﺎﺕ‬
‫ﻭﺍﻟﺬﻭﺩ ﻋﻦ ﺣﻴﺎﺽ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺬﺏ ﻋﻦ ﺃﻋﺮﺍﺽ ﺍﳌﺴﻠﻤﲔ ﰲ ﻣﺪﻳﻨﺔ ﺍﻟﻘﺎﺋﻢ ﺃﺭﺽ ﺍﻟﱰﺍﻝ ﻭﺳﺎﺣﺔ ﺍﻟﺮﺟﺎﻝ‬
‫ﻓﻘﺪ ‪‬ﺎﻭﺕ ﻓﻴﻬﺎ ﺃﺳﻄﻮﺭﺓ ﺍﳌﺎﺭﻳﱰ ﻭﺳﻘﻂ ﻗﻨﺎﻉ ﺍﻟﺰﻳﻒ ﻭﺃﺛﺒﺖ ﻓﺮﺳﺎﻥ ﺍﻹﺳﻼﻡ ﻭﺷﺒﺎﺏ ﳏﻤﺪ ﺻـﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃ‪‬ﻢ ﺑﻮﺍﺳﻞ ﰲ ﺍﳌﻴﺪﺍﻥ ﺃﺳﻮﺩ ﻋﻦ ﺍﻟﻠﻘﺎﺀ ﻣﻦ ﻣﻬﺎﺟﺮﻳﻦ ﻭﺃﻧﺼﺎﺭ ﻓﻬﺎﻫﻴﻪ ﺃﻫﺪﺍﻓﻬﻢ ﺃﺻـﻠﻴﺒﻴﻪ ﻗـﺪ‬
‫ﺗﻼﺷﺖ ﻋﻠﻰ ﺃﺳﻮﺍﺭ ﺍﻟﻘﺎﺋﻢ ﻓﺒﻌﺪ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ﻣﻦ ﺍﳌﻌﺎﺭﻙ ﺍﻟﺸﺮﺳﺔ ﻭﺍﳌﺘﻮﺍﺻﻠﺔ ﻣﻜﻦ ﺍﷲ ﻟﹻ ﺃﺑﻨﺎﺋﻚ ﻣـﻦ ﺭﺩ‬
‫ﻋﺎﺩﻳﺔ ﺍﻟﺼﻠﻴﺒﻴﲔ ﻭﻋﻠﻰ ﺃﺳﻮﺍﺭ ﺍﳌﺪﻳﻨﺔ ﻭﺗﻘﻬﻘﺮﺕ ﺟﺤﺎﻓﻠﻬﻢ ﺧﺎﺳﺌﻪ ﺣﺴﲑﺍ ﺗﻠﻘﻒ ﺟﺮﺍﺣﻬﺎ ﻭﻟﻘﺪ ﻛﺎﻧـﺖ‬
‫ﻫﺬﻩ ﺍﳌﻌﺮﻛﺔ ﻣﻦ ﺍﳌﻌﺎﺭﻙ ﺍﻟﻌﻈﻴﻤﺔ ﰲ ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﻓﺄﻥ ﺍﷲ ﺃﻭﻗﻊ ﺍﳍﺰﳝﺔ ‪‬ﻢ ﻭﺟﻌـﻞ ﺍﻟـﺪﺑﺮﺓ‬
‫ﻋﻠﻴﻬﻢ ﺑﻌﺪ ﺃﻥ ﺻﺮﺡ ﻛﺒﲑ ﲪﻠﺘﻬﻢ ﺍﳉﻨﺮﺍﻝ ﺍﳌﺴﻤﻰ ﺑﺸﺎﺭﺏ ﺍﳋﻤﺮ ﻣﺘﺒﺠﺢ ﻣﺘﺤﺪﻱ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ‬
‫ﺑﺄﻧﻨﺎ ﺳﻨﻬﺰ ﻣﻬﻢ ﻭﻟﻮ ﻛﺎﻥ ﳏﻤﺪ ﺃﻭ ﺭﺏ ﳏﻤﺪ ﻣﻌﻬﻢ ﻭﺍﻧﻪ ﺳﻮﻑ ﻳﺸﺮﺏ ﺍﳋﻤﺮ ﻋﻠﻰ ﺃﺛﺮ ﺍﻧﺘﺼﺎﺭﻫﻢ ﺣـﱴ‬
‫ﻳﺴﻤﻊ ‪‬ﻢ ﺍﻟﻌﺎﱂ ﻓﻼ ﻳﺰﺍﻝ ﻳﻬﺎ‪‬ﻢ ﻭﺃﻥ ﻣﻘﻮﻟﺔ ﻫﺬﻩ ﻟﺘﻌﻴﺪ ﺇﱃ ﺫﺍﻛﺮﺗﻨﺎ ﻣﻘﻮﻟﺔ ﻋﺪﻭ ﺍﷲ ﺃﰊ ﺟﻬﻞ ﻳﻮﻡ ﺑـﺪﺭ‬
‫ﺣﲔ ﻗﺎﻝ ﻭﺍﷲ ﻻ ﻧﺮﺟﻊ ﻋﻦ ﻗﺘﺎﻝ ﳏﻤﺪ ﺣﱴ ﻧﺮﺩ ﺑﺪﺭ ﻭﻧﺸﺮﺏ ﻓﻴﻬﺎ ﺍﳋﻤﻮﺭ ﻭﺗﻌﺰﻑ ﻋﻠﻴﻨﺎ ﺍﻟﻘﻴﺎﻥ ﺣـﱴ‬
‫ﺗﺴﻤﻊ ﺍﻟﻌﺮﺏ ﲟﺨﺮﺟﻨﺎ ﻓﺘﻬﺎﺑﻨﺎ ﺃﺧﺮ ﺍﻷﺑﺪ ﻓﻮﺭﺩ ﺑﺪﺭ ﻫﻮ ﻭﺟﻨﻮﺩﻩ ﻓﻜﺎﻥ ﻓﻴﻬﺎ ﻫﻼﻛﻬﻢ ﺑﻔﻀﻞ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ ﻭﺍﷲ ﻳﻌﻠﻢ ﻳﺎ ﺷﻴﺨﻨﺎ ﺑﺄﻧﻨﺎ ﺃﺳﺘﺒﺸﺮﻧﺎ ﲟﻘﻮﻟﺔ ﻫﺬﺍ ﺍﳉﻨﺮﺍﻝ ﺍﻟﻠﻌﲔ ﻭﺗﻴﻘﻨﺎ ﺑﺄﻥ ﺍﷲ ﺳﻴﻨﺠﺰ ﻭﻋـﺪﻩ ﻟﻨـﺎ‬
‫ﻭﻧﺎﺻﺮﻧﺎ ﻋﻠﻴﻬﻢ ﺳﻨﺘﻪ ﺍﷲ ﰲ ﻛﻞ ﻣﻦ ﺳﻮﻟﺖ ﻟﻪ ﻧﻔﺴﻪ ﺍﻟﻄﻌﻦ ﰲ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻭﲡﺮﻭﺍ ﻋﻠﻰ ﺭﺏ ﺍﻟﻌـﺎﳌﲔ ‪.‬‬
‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺃﺑﻦ ﺗﻴﻤﻪ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻟﺼﺎﺭﻡ ﺍﳌﺴﻠﻮﻝ ﻭﻧﻀﲑ ﻫﺬﺍ ﻣﺎ ﺣﺪ ﺛﻨﺎ ﺑـﻪ ﺃﻋـﺪﺍﺩ ﻣـﻦ‬
‫ﺍﳌﺴﻠﻤﲔ ﺍﻟﻌﺪﻭﻝ ﺃﻫﻞ ﺍﻟﻔﻘﻪ ﻭﺍﳋﱪﺓ ﻋﻤﺎ ﺟﺮﺑﻮﺍ ﻣﺮﺍﺕ ﻣﺘﻌﺪﺩﺓ ﰲ ﺣﺴﺮ ﺍﳊـﺼﻮﻥ ﻭﺍﳌـﺪﺍﺋﻦ ﺍﻟـﱵ ﰲ‬
‫ﺍﻟﺴﻮﺍﺣﻞ ﺍﻟﺸﺎﻣﻴﺔ ﳌﺎ ﺣﺴﺮ ﺍﳌﺴﻠﻤﻮﻥ ﻓﻴﻬﺎ ﺑﲏ ﺍﻷﺻﻔﺮ ﰲ ﺯﻣﺎﻧﻨﺎ ﻗﺎﻟﻮﺍ ﻛﻨﺎ ﳓﺴﺮ ﺍﳊﺼﻦ ﺃﻭ ﺍﳌﺪﻳﻨﺔ ﺷـﻬﺮ‬
‫ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺸﻬﺮ ﻭﻫﻮ ﳑﺘﻨﻊ ﻋﻠﻴﻨﺎ ﺣﱴ ﻧﻜﺎﺩ ﻧﻴﺄﺱ ﻣﻨﻪ ﺣﱴ ﺇﺫﺍ ﺗﻌﺮﺽ ﺃﻫﻠﺔ ﺍﻟﺴﺐ ﺍﻟﺮﺳﻮﻝ ﺻـﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻟﻮﻗﻴﻌﺔ ﰲ ﻋﺮﺿﺔ ﺗﻌﺠﻠﻨﺎ ﻓﺘﺤﺔ ﻭﱂ ﻳﻜﺪ ﻳﺘﺄﺧﺮ ﺇﻻ ﻳﻮﻣﹰﺎ ﺃﻭ ﻳﻮﻣﲔ ﺃﻭ ﳓﻮ ﺫﻟﻚ ﻛﻤﺎ ﻳﻔـﺘﺢ‬
‫ﺍﳌﻜﺎﻥ ﻋﻨﻮﺓ ﻭﻳﻜﻮﻥ ﻓﻴﻬﻢ ﻣﻠﺤﻤﺔ ﻋﻈﻴﻤﺔ ﻗﺎﻟﻮﺍ ﺣﱴ ﺃﻥ ﻛﻨﺎ ﻻ ﺗﻨﺒﺎﺷﺮ ﺑﺘﻌﺠﻴﻞ ﺍﻟﻔﺘﺢ ﺇﺫﺍ ﲰﻌﻨﺎﻫﻢ ﻳﻘﻌﻮﻥ‬
‫ﻆ ﻋﻠﻴﻬﻢ ﲟﺎ ﻗﺎﻟﻮﺍ ﻓﻴﻪ ‪ ..‬ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ ﻭﻗﺪ ﻭﻓﻖ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﺣﺪ ﺃﺑﻨﺎﺋﻚ‬
‫ﻓﻴﻪ ﻣﻊ ﺍﻣﺘﻸ ﺍﻟﻘﻠﻮﺏ ﻏﻴ ﹰ‬
‫ﻟﻘﺘﻞ ﻫﺬﺍ ﺍﳉﻨﺮﺍﻝ ﻓﺄﺻﺎﺏ ﻣﺮﻭﺣﻴﺘﻪ ﺍﻟﱵ ﻛﺎﻥ ﻳﺴﺘﻘﻠﻬﺎ ﻭﳛﺘﻤﻲ ﺿﺮﺑﺎﺕ ﺍ‪‬ﺎﻫﺪﻳﻦ ‪‬ﺎ ﻟﺘﻬﻮﻱ ﺑﻪ ﻓﺘﺤﺮﻗـﻪ‬
‫ﺑﻨﺎﺭ ﺍﻟﺪﻧﻴﺎ ﻗﺒﻞ ﻧﺎﺭ ﺍﻷﺧﺮﻩ ﻓﺎﷲ ﺍﳊﻤﺪ ﻭﺍﳌﻨﺔ ﻓﻘﺪ ﺃﻛﺮﻣﻨﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﻘﻄﻌﻨﺎ ﺭﺅﻭﺳـﻬﻢ ﻭﻣﺰﻗﻨـﺎ‬
‫ﺃﺟﺴﺎﺩﻫﻢ ﻭﺃﺭﻗﻨﺎ ﺩﻣﺎﺋﻬﻢ ﻟﹻ ﳜﺮﺟﺎ ﺑﺄﺫﻥ ﺍﷲ ﻣﻦ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ﺃﺫﻟﺔ ﺻـﺎﻏﺮﻳﻦ ﻭﻳﻠﻌﻘـﻮﻥ ﺟـﺮﺍﺣﻬﻢ‬
‫ﻭﳚﺮﻭﻥ ﺃﺫﻳﺎﻝ ﻫﺰﳝﺘﻬﻢ ﻭﺧﻴﺒﺘﻬﻢ ﻭﻗﺪ ﺻﺪﻕ ﺻﺎﺣﺐ ﺍﻟﻜﺘﺎﺏ ﺍﳊﺮﺏ ﺍﻷﻫﻠﻴﺔ ﻭﻫﻮ ﻣﻦ ﻗﺪﻣﺎﺀ ﺍﶈـﺎﺭﺑﲔ‬
‫ﺍﻷﻣﺮﻳﻜﻴﲔ ﰲ ﺍﻟﻔﺘﻨﺎﻡ ﺣﲔ ﻗﺎﻝ ﺃﻥ ﺃﻣﺮﻳﻜﺎ ﻭﻟﺪﺕ ﰲ ﺍﻟﺪﻣﺎﺀ ﻭﺭﺿﻌﺖ ﺍﻟﺪﻣﺎﺀ ﻭﺃﺛﺨﻨﺖ ﺍﻟﺪﻣﺎﺀ ﻭﺗﻌﻤﻠﻘـﺖ‬

‫‪٣٢٩‬‬
‫‪٣٣٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻋﻠﻰ ﺍﻟﺪﻣﺎﺀ ﻭﻟﺴﻮﻑ ﺗﻐﺮﻕ ﰲ ﺍﻟﺪﻣﺎﺀ ﻭﻷﻥ ﻛﺎﻥ ﻳﺎ ﺷﻴﺨﻨﺎ ﻗﺪ ﺳﺮ ﻛــﻠـﺐ ﺑﲏ ﺍﻷﺻﻔﺮ ﺑﻮﺵ ﺃﺳـﺮ‬
‫ﺃﺧﻴﻨﺎ ﺃﺑﻮ ﻓﺮﺝ ﺍﻟﻠﻴﱯ ﻓﺎﻟﻘﺪ ﺳﺎﺀﻭﻩ ﻣﺎ ﺃﺣﻞ ﲜﻨﻮﺩﻩ ﰲ ﺍﻟﻘﺎﺋﻢ ﻭﺑﺎﻗﻲ ﺃﺭﺽ ﺍﻟﺮﺍﻓﺪﻳﻦ‬
‫ﺃﻣﲑﻧﺎ ﺍﳊﺒﻴﺐ ‪....‬‬
‫ﺃﻥ ﺍﻟﻌﺪﻭ ﺑﺘﻮﻓﻴﻖ ﺍﷲ ﻳﺴﲑ ﻛﻤﺎ ﺭﺳﻢ ﻟﻪ ﻭﺃﻧﻨﺎ ﺑﻔﻀﻞ ﺍﷲ ﻧﻮﺷﻚ ﺃﻥ ﳓﻜﻢ ﺍﳋﻨﺎﻕ ﻋﻠﻴﻪ ﻭﺃﻥ ﺳﺎﺭﺕ ﺍﳋﻄﺔ‬
‫ﺑﺄﻣﺮ ﺍﷲ ﻛﻤﺎ ﺃﻋﺪ ﳍﺎ ﻓﺄﻥ ﻧﺘﺎﺋﺠﻬﺎ ﺳﺘﻈﻬﺮ ﻟﻜﻞ ﺫﻱ ﻋﻴﻨﲔ ﲟﺎ ﻳﺴﺮ ﻛﻞ ﻣﺴﻠﻢ ﻭﻳﺴﻮﺀ ﻛﻞ ﻛﺎﻓﺮ ﻭﻣﻨﺎﻓﻖ‬
‫ﻭﺃﱐ ﻻ ﺃﺣﺴﺐ ﺃﻥ ﺍﳋﻄﺔ ﺍﳌﺮﺳﻮﻣﺔ ﻗﺪ ﻭﺻﻠﺘﻜﻢ ﺃﻭ ﰲ ﻃﺮﻳﻘﻬﺎ ﺇﻟﻴﻜﻢ ﻓﺎﻟﻌﺪﻭ ﺍﻟﻴﻮﻡ ﻳﻌﻴﺶ ﺃﺳﻮﺀ ﺃﻳﺎﻣﻪ ﰲ‬
‫ﺃﺭﺽ ﺍﻟﺮﺍﻓﺪﻳﻦ ﻭﻟﻮﻻ ﻣﺎ ﻗﺪﻣﻪ ﻭﻳﻘﺪﻣﻪ ﺍﻟﺮﻭﺍﻓﺾ ﺃﺣﻔﺎﺩ ﺃﺑﻦ ﺍﻟﻌﻠﻘﻤﻲ ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺇﻣﺎﻡ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺰﻧﺪﻗـﺔ‬
‫ﺍﻟﺴﻴﺴﺘﺎﱐ ﻟﻜﺎﻥ ﺣﺎﻝ ﺑﲏ ﺍﻷﺻﻔﺮ ﻏﲑ ﻣﺎ ﺗﺮﻯ ﺍﻷﻣﺔ ﺍﻟﻴﻮﻡ ﻭﻫﺬﺍ ﻣﺎ ﻧﺒﻪ ﻋﻠﻴﻪ ﺗﻮﻣﺎﺱ ﻓﺮﺩﻣـﺎﻥ ﺍﻟﻜﺎﺗـﺐ‬
‫ﺍﻷﻣﺮﻳﻜﻲ ﰲ ﺟﺮﻳﺪﺓ ﻧﻴﻮﺭﻙ ﺗﺎﳝﺰ _ ﺣﻴﺚ ﻗﺎﻝ ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺃﻥ ﺍﻟﺴﻴﺴﺘﺎﱐ ﻭﰲ ﺃﻭﺟﻪ ﻋﺪﻩ ﻟﻌﺐ ﻟـﺼﺎﱀ‬
‫ﺲ ﺇﺫ ﺑﻔﻀﻞ‬
‫ﺍﻟﺮﺋﻴﺲ ﺑﻮﺵ ﻧﻔﺲ ﺍﻟﺪﻭﺭ ﺍﻟﺬﻱ ﻟﻌﺒﻪ ﻣﻨﺪﻳﻼ ﻭﻏﺮﺑﺎﺗﺸﻮﻑ ﻟﺼﺎﱀ ﺑﻮﺵ ﺍﻷﺏ ﺣﻴﻨﻤﺎ ﻛﺎﻥ ﺭﺋﻴ ‪‬‬
‫ﻭﻗﻴﺎﺩﺓ ﻣﻨﺪﻳﻼ ﲢﻘﻘﺖ ﻟﻜﻢ ﺍﻟﺴﻠﻄﺔ ﺇﱃ ﺃﻏﻠﺒﻴﺔ ﺃﺳﻮﺩ ﰲ ﺟﻨﻮﺏ ﺃﻓﺮﻳﻘﻴﺎ ﺑﻄﺮﻳﻘﺔ ﺳﻠﻤﻴﻪ ﻭﻫﺬﺍ ﳑـﺎ ﺳـﺎﻋﺪ‬
‫ﺃﺩﺍﺭﺓ ﺍﻷﺏ ﻭﺣﻠﻔﺎﺀﻩ ﻋﻠﻰ ﲢﻘﻴﻖ ﺍﻟﻌﻤﻠﻴﺔ ﺑﺸﻜﻞ ﻫﺎﺩﻯ ﻛﺬﻟﻚ ﻛﺎﻥ ﺃﺳﺮﺍﺭ ﻏﺮﺑﺎﺗﺸﻮﻑ ﻋﻠـﻰ ﺗﻔﻜﻴـﻚ‬
‫ﺍﻷﲢﺎﺩ ﺍﻟﺴﻮﻓﻴﱵ ﻭﺧﺼﻮﺻﺎ ﺍﳌﺎﻧﻴﺎ ﺍﻟﺸﺮﻗﻴﺔ ﺑﻄﺮﻳﻘﺔ ﻏﲑ ﻋﻨﻴﻔﺔ ﻫﺬﺍ ﳑﺎ ﺳﻬﻞ ﻫﺒﻮﻁ ﺍﻷﲢﺎﺩ ﺍﻟﺴﻮﻓﻴﱵ ﻫﺒﻮﻁ‬
‫ﻧﺎﻋﻢ ﻓﻮﻕ ﺳﻄﺢ ﺍﻷﺭﺽ ﻭﻣﺜﻠﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ ﺃﻭ ﺍﻟﺮﻳﺎﺿﻴﺔ ﻓﺄﻧﻪ ﻣﻦ ﺍﻷﻓﻀﻞ ﺃﻥ ﺗﻜـﻮﻥ‬
‫ﻅ ﺃﻥ ﻳﻜﻮﻥ ﺇﱃ ﺟﺎﻧﺒﻚ ﻣﺜـﻞ ﻣﻨـﺪﻳﻼ ﻭﻏﺮﺑﺎﺗـﺸﻮﻑ‬ ‫ﻅ ﻋﻠﻰ ﺃﻥ ﺗﻜﻮﻥ ﺟﻴﺪﹰﺍ ‪،‬ﻭﺃﻥ ﺗﻜﻮﻥ ﳏﻈﻮ ﹰ‬
‫ﳏﻈﻮ ﹰ‬
‫ﻭﺍﻟﺴﻴﺴﺘﺎﱐ ‪....‬‬
‫ﻼ ﺃﻥ‬‫ﺑﺼﻔﺘﻬﻢ ﺷﺮﻛﺎﺀ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﺗﻔﺎﻕ ﺗﺎﺭﳜﻲ ﻋﻨﺪ ﻣﻔﺘﺮﻕ ﺗﺎﺭﳜﻲ ﻓﺎﺻﻞ ‪ ،‬ﻭﻳﻀﻴﻒ ﻓﺮﺩﻣـﺎﻥ ﻗـﺎﺋ ﹰ‬
‫ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻗﺎﻡ ﺑﻪ ﺍﻟﺴﻴﺴﺘﺎﱐ ﻭﻷﻛﺜﺮ ﺃﳘﻴﺔ ﻫﻮ ﻣﻨﺤﻪ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺗﺄﻭﻳﻠﻪ ﺷﺮﻋﻴﹰﺎ ))ﻭﺑﺮﺍ ﻏﻤﺎﺗﻴـﹰﺎ ((‬
‫ﻟﻺﺳﻼﻡ ﻭﺳﺘﻜﻮﻥ ﻋﻤﻠﻴﺔ ﺩﻣﻘﺮﻃﺔ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ ﻃﻮﻳﻠﺔ ﻭﲤﺮ ﻓﻮﻕ ﻣﻐﺒﺎﺕ ﻛﺜﲑﺓ ﻭﻟﻜﻦ ﻓـﺮﺹ ﺍﻟﻨﺠـﺎﺡ‬
‫ﻳﺘﺤﺴﻦ ﺑﺸﻜﻞ ﻫﺎﺋﻞ ﺣﻴﻨﻤﺎ ﻳﻜﻮﻥ ﻟﺪﻳﻨﺎ ﺷﺮﻛﺎﺀ ﻣﻦ ﺩﺍﺧﻞ ﺍﳌﻨﻄﻘﺔ ﻳﺘﻤﺘﻌﻮﻥ ﺑﺸﺮﻋﻴﺔ ﻭﻟﺪﻳﻬﻢ ﺣﺲ ﺗﻘﺒﻠﻲ‬
‫ﻭﻫﺬﺍ ﻣﺎ ﻳﺘﻮﻓﺮ ﰲ ﺍﻟﺴﻴﺴﺘﺎﱐ ﻟﻘﺪ ﻇﻞ ﺍﳊﻆ ﺭﻓﻴﻘﻨﺎ ﺑﺄﻥ ﺃﻳﺔ ﺍﷲ ﺍﻟﺬﻱ ﻳﺒﻠﻎ ﻣﻦ ﺍﻟﻌﻤﺮ ‪٧٥‬ﺳﻨﻪ ﺣﻴﹰﺎ ﻭﺍﻟـﺬﻱ‬
‫ﻳﻘﻴﻢ ﰲ ﻣﱰﻟﻪ ﺍﻟﺼﻐﲑ ﺑﺰﻗﺎﻕ ﺿﻴﻖ ﰲ ﺍﻟﻨﺠﻒ ﻛﻴﻒ ﳝﻜﻦ ﻟﺮﺟﻞ ‪‬ﺬﺍ ﺍﳊﺲ ﻭ‪‬ﺬﻩ ﺍﳊﻜﻤﺔ ﺃﻥ ﻳﻈﻬﺮ ﻣـﻦ‬
‫ﻭﺳﻂ ﺣﻄﺎﻡ ﺍﻟﻌﺮﺍﻕ ﺍﻟﺬﻱ ﺳﺒﺒﻪ ﺻﺪﺍﻡ ﻭﺃﻧﺎ ﱂ ﺃﻋﺮﻑ ﺫﻟﻚ ﺃﺑﺪﹰﺍ ﻭﻟﻜﻦ ﻛﻞ ﻣﺎ ﺃﺳﺘﻄﻴﻊ ﻗﻮﻟﻪ ﻫﻮ ﺃﻧﲏ ﺁﻣﻞ‬
‫ﺃﻥ ﻳﻌﻴﺶ ﺣﱴ ﺳﻦ ﺍﳌﺌﻪ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻋﺎﻣﺎ )‪١٢٠‬ﻋﺎﻡ( ﻭﺁﻣﻞ ﺃﻥ ﳛﺼﻞ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺟﺎﺋﺰﺓ ﻧﻮﺑـﻞ ‪..‬‬
‫ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ ‪ ،،‬ﻭﻟﻘﺪ ﺭﺍﻉ ﻫﺆﻻﺀ ﺍﻟﻌﺒﻴﺪ ﺍﳋﻮﻧﺔ ﻣﻦ ﺍﻟﺮﺍﻓﻀﺔ ﻭﺍﻟﺒﺸﻤﺮﻛﻪ ‪....‬‬
‫ﻣﺎ ﺭﺃﻭ ﻣﻦ ﺣﺎﻝ ﺳﻴﺪﻫﻢ ﻭﻣﻌﺒﻮﺩﻫﻢ ﻭﻛﻮﻧﻪ ﺃﺿﺤﻰ ﻣﻬﺎﻧﹰﺎ ﺣﺴﲑﹰﺍ ﻛﺴﲑﹰﺍ ﻓﻌﺰﻣﻮﺍ ﻋﺰﻣﺔ ﺍﻟﻌﺒﻴﺪ ﻟـِﺄﺳﺘﻨﻘﺎﺫﻩ‬
‫ﻭ ﺃﺧﺮﺍﺟﻪ ﻣﻦ ﺍﳌﺴﺘﻨﻘﻊ ﺍﻟﺬﻱ ﻏﺮﻕ ﻓﻴﻪ ﻭﻟﻴﺲ ﺃﺩﻝ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﻗﻮﻝ ﺭﺋﻴﺲ ﺍﻷﺭﻛﺎﻥ ﺍﻷﻣﺮﻳﻜﻲ ﺭﺗﺸﺎﺭﺯ‬
‫ﻣﺎﻳﺮﺯ ﺃﻥ ﺍﳊﺮﺏ ﻋﻠﻰ ﺍﻟﻌﺮﺍﻕ ﻗﺪ ﺑﺪﺩﺕ ﺍﻟﻘﻮﺓ ﺍﻟﻌﺴﻜﺮﻳﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻭﺃﻥ ﺃﻱ ﺣـﺮﺏ ﺟﺪﻳـﺪﺓ ﺳـﻮﻑ‬
‫ﺖ ﺃﻃﻮﻝ ﻭﲢﺘﺎﺝ ﺇﱃ ﻣﻮﺍﺩ ﺃﺿﺎﻓﻴﺔ ﻭﻟﻘﺪ ﺻﺮﺡ ﺃﺣﺪ ﺿﺒﺎﻁ ﺍﳉﻴﺶ ﺍﻷﻣﺮﻳﻜـﻲ ﰲ ﺍﳌﻨﻄﻘـﺔ‬
‫ﺗﺴﺘﻐﺮﻕ ﻭﻗ ‪‬‬

‫‪٣٣٠‬‬
‫‪٣٣١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﳋﻀﺮﺍﺀ ﻻ ﺃﺣﺪ ﺍﳌﺮﺍﺳﻠﲔ ﻗﺎﺋﻼ ‪ ..‬ﻟﻘﺪ ﻛﺴﺮ ﺃﻭﻟﺌﻚ ﺍﻟﺼﻌﺎﻟﻴﻚ ﻫﻴﺒﺔ ﺍﳉﻴﺶ ﺍﻷﻣﺮﻳﻜﻲ ﺍﻟﺬﻱ ﻻ ﲡـﺮﻭﺀ‬
‫ﺟﻴﺶ ﻣﻦ ﺟﻴﻮﺵ ﺍﻟﻌﺎﱂ ﻋﻠﻰ ﻛﺴﺮﻫﺎ _ ﺃﲪﺪ ﺍﻟﺮﺏ ﺃﻧﻨﺎ ﺑﺎﻷﻣﻮﺍﻝ ﺍﻟﻄﺎﺋﻠﻪ ﳒﻨﺪ ﺍﻟﺸﺒﺎﺏ ﻏﲑ ﺍﻷﻣـﺮﻳﻜﻴﲔ‬
‫ﻟﻠﻘﺘﺎﻝ ﰲ ﺍﻟﻌﺮﺍﻕ ﻭﻫﻮ ﺳﺮ ﺃﺳﺘﻤﺮﺍﺭﻧﺎ ﰲ ﺍﻟﻌﺮﺍﻕ ﻭﻟﻜﻦ ﻣﺎ ﺃﺧﺸﺎﻩ ﺃﻥ ﻳﺄﰐ ﻳﻮﻣﹰﺎ ﻋﻠﻴﻨﺎ ﻻ ﳒﺪ ﻣـﻦ ﳒﻨـﺪ‬
‫ﲟﻼﻳﲔ ﺍﻟﺪﻭﻻﺭﺍﺕ _ ﰒ ﳜﺮﺝ ﻋﻠﻴﻨﺎ ﻋﺪﻭ ﺍﷲ ﺍﻟﺼﻬﻴﻮﻣﺮﻳﻜﻲ ﺟﻼﻝ ﻃﺎﻟﺒﺎﱐ ﻳﺰﻋﻢ ﺃﻥ ﺍﳉﻬﺎﺩ ﰲ ﺍﻟﻌـﺮﺍﻕ‬
‫ﺃﺻﺒﺢ ﻣﻌﺰﻭﻝ ﻭﺿﻌﻴﻒ ﻭﻫﺬﺍ ﺍﻟﺪﻋﻲ ﺻﺎﺣﺐ ﺍﳌﻘﻮﻟﺔ ﺍﳌﺸﻬﻮﺭﺓ ﻟﻘﺪ ﺟﺎﺀﻧﺎ ﳏﻤﺪ ﺑﺎﻟﻘﺮﺍﻥ ﻋﻠـﻰ ﺍﳉﻤـﺎﻝ‬
‫ﻭﺍﻟﻴﻮﻡ ﻻ ﻳﻮﺟﺪ ﻋﻨﺪﻧﺎ ﲨﺎﻝ ﻓﺎﺳﺘﺮﺟﻊ ﻫﺬﻩ ﺍﳌﺼﺎﺣﻒ ﺇﱃ ﻣﻜﺔ ﻋﻠﻰ ﺍﻟﺪﻭﺍﺏ ﻭﺍﳊﻤﲑ ﻭﺃﱐ ﻷﲢﺪﻯ ﻫﺬﺍ‬
‫ﺍﻷﻓﺎﻙ ﺍﻷﺛﻴﻢ ﺃﻥ ﻛﺎﻥ ﺭﺟﻼ ﺃﻥ ﳜﺮﺝ ﻣﻦ ﺟﺤﺮﻩ ﲜﻮﻟﺔ ﺗﻔﻘﺪﻳﻪ ﰲ ﺃﺣﻴﺎﺀ ﺑﻐﺪﺍﺩ ﺃﻭ ﺍﳌﻮﺻﻞ ﺃﻭ ﺍﻷﻧﺒﺎﺭ ﺣﱴ‬
‫ﻳﻌﻠﻢ ﺍﻟﻘﺎﺻﻲ ﻭﺍﻟﺪﺍﱐ ﻣﻦ ﻫﻮ ﺍﻟﻀﻌﻴﻒ ﺍﳌﻌﺰﻭﻝ ﻭﻟﻜﻨﻪ ﻭﺍﷲ ﺯﻣﺎﻥ ﺍﻟﺮﻭﻳﺒﻀﻪ ﺯﻣﺎﻥ ﺍﻟﺘﺎﻓﻪ ﺍﻟﺬﻱ ﻳﺘﻜﻠﻢ ﺑﺄﻣﺮ‬
‫ﺍﻟﻌﺎﻣﺔ ‪...‬‬
‫ﻳﺴﻮﺳﻮﻥ ﺍﻷﻣﻮﺭ ﺑﻐﲑ ﻋﻘﻞ ** ﻓﻴﻨﻔﺬ ﺃﻣﺮﻫﻢ ﻭﻳﻘﺎﻝ ﺳﺎﺳﻪ‬
‫ﺃﻣﲑﻧﺎ ﺍﻟﻜﺮﱘ ‪ .......‬ﻓﺪﺍﻙ ﺃﰊ ﻭﺃﻣﻲ‬
‫ﻻ ﺃﺟﺪ ﺧﲑﺍ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺧﺘﻢ ﺑﻪ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺻﺢ ﻋﻦ ﻣﺴﻠﻢ ﺃﻥ ﻋﺘﺒﺔ ﺑﻦ ﻏﺰﻭﺍﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻪ‬
‫ﺧﻄﺐ ﰲ ﺍﻟﻨﺎﺱ ﻓﺤﻤﺪ ﺍﷲ ﻭﺃﺛﻨﺎ ﻋﻠﻴﻪ ﰒ ﻗﺎﻝ ﺃﻣﺎ ﺑﻌﺪ _ ﻓﺄﻥ ﺍﻟﺪﻧﻴﺎ ﻗﺪ ﺃﺫﻧﺖ ﺑﺴﺮﻣﻦ ﻭﻭﻟﺖ ﺣـﺪﺍﺀﻩ ﻭﱂ‬
‫ﻳﺒﻘﻰ ﻣﻨﻬﺎ ﺇﻻ ﺻﺒﺎﺑﺔ ﻛﺎ ﺻﺒﺎﺑﺔ ﻹﻧﺎﺀ ﻳﺘﺼﺎ‪‬ﺎ ﺻﺎﺣﺒﻬﺎ ﻭﺃﻧﻜﻢ ﻣﻨﺘﻘﻠﻮﻥ ﻓﻴﻬﺎ ﺇﱃ ﺩﺍﺭ ﻻ ﺯﻭﺍﻝ ﳍﺎ ﻓﻨﺘ ِﻘ ﹸﻞ ﲞﲑ‬
‫ﻣﺎ ﲝﻀﺮﺗﻜﻢ ﻓﺄﻧﻪ ﻗﺪ ﺫﻛﺮ ﻟﻨﺎ ﺃﻥ ﺍﳊﺠﺮ ﻳﻠﻘﻰ ﻣﻦ ﺷﻔﻪ ﺟﻬﻨﻢ ﻓﺎ ﻳﻬﻮﻯ ﻓﻴﻬﺎ ﺳﺒﻌﲔ ﻋﺎﻣﺎ ﻻ ﻳﺪﺭﻙ ﳍـﺎ‬
‫ﻋﻘﺮ ﻭﺍﷲ ﻟﺘﻤﻠﺌﻦ ﺃﻓﺎ ﻋﺠﺒﺘﻢ ﻭﻟﻘﺪ ﺫﻛﺮ ﻟﻨﺎ ﺃﻥ ﻣﺎﺑﲔ ﻣﺼﺮﻋﻲ ﻣﻦ ﻣﺼﺎﺭﻉ ﺍﳉﻨﺔ ﻣﺴﲑﺓ ﺃﺭﺑﻌﲔ ﺳـﻨﻪ ﻭﻻ‬
‫ﻳﺄﺗﻴﻨﺎ ﻋﻠﻴﻬﺎ ﻳﻮﻡ ﻭﻫﻮ ﻛﻀﻴﺾ ﻣﻦ ﺍﻟﺰﺣﺎﻡ ﻭﻟﻘﺪ ﺭﺃﻳﺘﲏ ﺳﺎﺑﻊ ﺳﺒﻌﺔ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‬
‫ﻣﺎﻟﻨﺎ ﻃﻌﺎﻡ ﺇﻻ ﻭﺭﻕ ﺍﻟﺸﺠﺮ ﺣﱴ ﻗﺮﺣﺖ ﺃﺷﺪﺍﻗﻨﺎ ﻓﺎﻟﺘﻘﻴﺖ ﺑﺮﺩﺓﹰ ﻓﺸﻘﻘﺘﻬﺎ ﺑﻴﲏ ﻭﺑﲔ ﺳـﻌﺪ ﺑـﻦ ﻣﺎﻟـﻚ‬
‫ﻓﺄﺗﺰﺭﺕ ﺑﻨﺼﻔﻬﺎ ﻭﺃﺗﺰﺭ ﺳﻌﺪ ﺑﻨﺼﻔﻬﺎ ﻓﻤﺎ ﺃﺻﺒﺢ ﻣﻨﺎ ﺍﻟﻴﻮﻡ ﺇﻻ ﺃﺻﺒﺢ ﺃﻣﲑﺍﹰﻋﻠﻰ ﻣﺼﺮ ﻣـﻦ ﺍﻷﻣـﺼﺎﺭ ﻭﺃﱐ‬
‫ﺃﻋﻮﺫ ﺑﺎﷲ ﺃﻥ ﺃﻛﻮﻥ ﰲ ﻧﻔﺴﻲ ﻋﻈﻴﻤﺎ ﻭﻋﻨﺪ ﺍﷲ ﺻﻐﲑﺍ ﻭﺃﻧﻨﺎ ﻋﻠﻰ ﻳﻘﲔ ﺑﺄﻥ ﺍﷲ ﻛﻤﺎ ﻫﻴﺌﻪ ﻟﻸﻣﺔ ﰲ ﳏﻨﺘﻬﺎ‬
‫ﺑﻌﺪ ﻣﻮﺕ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻮﻡ ﺃﻥ ﺍﺭﺗﺪﺕ ﺍﻷﻣﺔ ﺑﺄﺳﺮﻫﺎ ﻭﱂ ﻳﺒﻘﻰ ﺇﻻ ﻣﻜـﺔ ﻭﺍﳌﺪﻳﻨـﺔ ﺣـﱴ‬
‫ﻭﺳﺘﻮﺣﺶ ﺍﳌﺴﻠﻤﻮﻥ ﻭﻫﺎﺏ ﺍﻟﺼﺎﳊﻮﻥ ﻭﳒﻢ ﻗﺮﻥ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﺍﳌﻨﺎﻓﻘﲔ ﻭﺑﺪﺀ ﳌﻌﺎﻥ ﺳﻴﻮﻓﻬﻢ ﻓﻬﻴﺊ ﺍﷲ ﳍـﺎ‬
‫ﺍﳉﺒﻞ ﺍﻷﺷﻢ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻪ ﻓﺠﻴﺶ ﺍﳉﻴﻮﺵ ﶈﺎﺭﺑﺔ ﺍﳌﺮﺗﺪﻳﻦ ﻭﺃﻧﻔﺬ ﺑﻌﺚ ﺃﺳﺎﻣﺔ ﶈﺎﺭﺑـﺔ ﺑـﲏ‬
‫ﺍﻷﺻﻔﺮ ﺃﻋﺪﺍﺀ ﺍﳌﻠﺔ ﻭﺍﻟﺪﻳﻦ ﺫﻟﻚ ﺍﻟﺒﻌﺚ ﺍﻟﺬﻱ ﺧﺮﺝ ﰲ ﺃﺣﻠﻚ ﺍﻟﻈﺮﻭﻑ ﻭﺃﺻﻌﺒﻬﺎ ﻓﻜﺎﻥ ﺃﻋﻈﻢ ﺍﳉﻴـﻮﺵ‬
‫ﺑﺮﻛﺔ ﻭﺃﳝﻨﻬﺎ ﻧﻘﺒﺔ ﻓﺄﻥ ﺍﻟﺬﻱ ﺑﻌﺚ ﺫﻟﻚ ﺍﳉﻴﺶ ﰲ ﺫﻟﻚ ﺍﻟﻈﺮﻑ ﺍﻟﻌﺼﻴﺐ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻳﻨﻔﺬ ﻫﺬﺍ ﺍﻟﺒﻌﺚ‬
‫ﺖ ﰲ ﺣﻠﻮﻕ ﺍﻟﻌـﺪﺍﺀ‬ ‫ﺍﻟﻠﻬﻢ ﺃﻧﻔﺬ ﺑﻌﺚ ﺃﺳﺎﻣﺔ ﻧﺴﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﳛﻔﻈﻚ ﻭﳝﺪ ﰲ ﻋﻤﺮﻙ ﻭﳚﻌﻠﻚ ﺷﻮﻛ ‪‬‬
‫ﻭﺃﻥ ﳜﺘﻢ ﻟﻚ ﺑﺎﻟﺸﻬﺎﺩﺓ ﻭﳓﻦ ﺑﻨﺘﻈﺎﺭ ﺗﻮﺟﻴﻬﺎﺗﻜﻢ ﻭﺃﻭﺍﻣﺮﻛﻢ ﻓﺴﻠﻢ ﻟﹻ ﺃﺧﻴﻚ ﺍﻟﺼﻐﲑ‬
‫)ﻭﺍﷲ ﻏﺎﻟﺐ ﻋﻠﻰ ﺃﻣﺮﻩ ﻭﻟﻜﻦ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻻ ﻳﻌﻠﻤﻮﻥ (‬
‫ﻭﺍﳊﻤﺪﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‬

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‫‪٣٣٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ ‪٤\\١٩‬ﻟﻌﺎﻡ ‪١٤٢٦‬‬

‫ﺍﳉﺒﻬﺔ ﺍﻹﻋﻼﻣﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ‬
‫ﻱ ﺇﱃ ﺃﻣﲑﻩ‬
‫ﻗﺴﻢ ﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ ﺭﺳﺎﻟﺔ ﻣﻦ ﺟﻨﺪ ‪‬‬

‫‬

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 ‫‪٣٣٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻛﻠﻤﺔ ﺃﰊ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺃﻟﻘﺎﻫﺎ ﺃﻣﺎﻡ ﺍﶈﻜﻤﺔ ﺍﻟﻌﺴﻜﺮﻳﺔ ﰲ ﺍﻷﺭﺩﻥ‬

‫ﺃﰊ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻳﺘﺤﺪﺙ ﺇﻟﻴﻜﻢ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﻭﻳﺎ ﻗﻮﻡ ﻣﺎﱄ ﺃﺩﻋﻮﻛﻢ ﺇﱃ ﺍﻟﻨﺠﺎﺓ ﻭﺗﺪﻋﻮﻧﲏ ﺇﱃ ﺍﻟﻨﺎﺭ‬
‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪ ،‬ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ‪ ،‬ﺇﻟﻪ ﺍﳌﺮﺳﻠﲔ ‪ ،‬ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺒﲔ ﻋﻠﻰ ﻗﻠﺐ ﻧﺒﻴﻪ ﻟﻴﻜﻮﻥ‬
‫ﻧﺬﻳﺮﺍ ﻟﻠﻌﺎﳌﲔ ‪ ،‬ﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ‪ ،‬ﺍﻟﺬﻱ ﻟﻪ ﺍﳊﻤﺪ ﰲ ﺍﻷﻭﱃ ﻭﺍﻵﺧﺮﺓ ‪ ،‬ﻭﻟﻪ ﺍﳊﻜﻢ ﻭﺇﻟﻴﻪ ﺗﺮﺟﻌﻮﻥ ‪.‬‬
‫ﰒ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺧﲑ ﻣﻦ ﺑﻌﺚ ﻓﺄﺩﻯ ‪ ،‬ﻭﺑﻠﻎ ﻓﺄﻭﰱ ‪ ،‬ﻭﺭﺍﻭﺩﻩ ﺍﳌﺸﺮﻛﻮﻥ ﻟﻠﺘﻨﺎﺯﻝ ﻋﻦ ﺩﻳﻨﻪ ﻓﺄﰉ ‪ ،‬ﻓﺼﻠﻮﺍﺕ‬
‫ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ ﺗﺘﺮﻯ ‪ ،‬ﺣﱴ ﻳﺘﻘﺒﻞ ﻭﻳﺮﺿﻰ ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ ‪..‬‬
‫ﳓﻦ ﻗﻮﻡ ﻛﻨﺎ ﰲ ﺟﺎﻫﻠﻴﺔ ﺟﻬﻼﺀ‪ ،‬ﰲ ﻭﻗﺖ ﻋﻄﻠﺖ ﻓﻴﻪ ﺃﺣﻜﺎﻡ ﺍﷲ ﺍﳌﻄﻬﺮﺓ ﻭﻧﺴﻲ ﻛﺘـﺎﺏ ﺍﷲ ﺟﺎﻧﺒـﺎ ‪،‬‬
‫ﻭﺍﺳﺘﺒﺪﻝ ﺑﺸﺮﺍﺋﻊ ﺷﱴ ﻣﻦ ﺃﺫﻫﺎﻥ ﻭﺣﺜﺎﻻﺕ ﺍﻟﺒﺸﺮ ‪ ،‬ﻓﺄﺻﺒﺢ ﺍﳌﻌﺮﻭﻑ ﻣﻨﻜﺮﺍ ﻭﺍﳌﻨﻜﺮ ﻣﻌﺮﻭﻓﺎ ‪ ،‬ﻭﺍﻟـﺴﻨﺔ‬
‫ﺑﺪﻋﺔ ﻭﺍﻟﺒﺪﻋﺔ ﺳﻨﺔ ‪ ،‬ﻭﺃﺷﻴﻌﺖ ﺍﻟﻔﺎﺣﺸﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻓﺸﻰ ﺍﻟﺰﻧﺎ ﰲ ﺃﺷﺮﺍﻑ ﺍﻟﻘﻮﻡ ﻭﻋﺎﻣﺘﻬﻢ ‪ ،‬ﻭﺃﺻـﺒﺢ‬
‫ﺍﻟﺮﺑﺎ ﻭﺍﳋﻤﺮ ﻳﺴﻤﻴﺎﻥ ﺑﻐﲑ ﺃﲰﻴﻬﻤﺎ ﺗﻐﻄﻴﺔ ﻟﻠﺤﻖ ﻭﲡﻤﻴﻼ ﻟﺼﻮﺭﺓ ﺍﻟﺒﺎﻃﻞ ‪ ،‬ﻭﺻﺪﻕ ﺭﺳﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ‬
‫ﺴﻤ‪‬ﻮ‪‬ﻧﻬ‪‬ﺎ ِﺑ ‪‬ﻐﻴ‪‬ـ ِﺮ ﺍﺳ‪‬ـ ِﻤﻬ‪‬ﺎ‬
‫ﺨ ‪‬ﻤ ‪‬ﺮ ﻳ‪‬ـ ‪‬‬
‫ﺱ ِﻣ ‪‬ﻦ ﹸﺃ ‪‬ﻣﺘِﻰ ﺍﹾﻟ ‪‬‬
‫ﺏ ﻧ‪‬ﺎ ‪‬‬
‫ﺸ ‪‬ﺮ ‪‬‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫ ﻳﻘﻮﻝ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ‪ )) :‬ﻳ ‪‬‬
‫((ﺃﺧﺮﺟﻪ ﺍﻟﻨﺴﺎﺋﻲ ‪ ،‬ﻭﻗﻄﻌﺖ ﺍﻷﺭﺣﺎﻡ ‪ ،‬ﻭﺍﺳﺘﺒﻴﺤﺖ ﺍﳊﺮﻡ ‪ ،‬ﻭﺃﺯﻫﻘﺖ ﺍﻷﻧﻔﺲ ‪ ،‬ﻭﺳﺎﻟﺖ ﺍﻟﺪﻣﺎﺀ ﺑﻐـﲑ‬
‫ﺤﻜﹾـ ‪‬ﻢ‬
‫ﺣﻖ ‪ ،‬ﻛﻞ ﺫﻟﻚ ﺳﺒﺒﻪ ﻏﻴﺎﺏ ﺣﻜﻢ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻷﺑﺪﻳﺔ ‪ ،‬ﻗﺎﻝ ﺗﻌـﺎﱃ ‪} :‬ﹶﺃﹶﻓ ‪‬‬
‫ﺴ ‪‬ﻦ ِﻣ ‪‬ﻦ ﺍﻟﹼﻠ ِﻪ ‪‬ﺣ ﹾﻜﻤ‪‬ﺎ ﱢﻟ ﹶﻘ ‪‬ﻮ ٍﻡ ﻳ‪‬ﻮِﻗﻨ‪‬ﻮ ﹶﻥ{ )‪ (٥٠‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‬
‫ﺍﹾﻟﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ِﺔ ‪‬ﻳ‪‬ﺒﻐ‪‬ﻮ ﹶﻥ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﻓﻤﻦ ﺍﷲ ﻋﻠﻴﻨﺎ ﺑﺄﻥ ﺃﻧﺎﺭ ﻟﻨﺎ ﻃﺮﻳﻖ ﺍﳍﺪﺍﻳﺔ ﺑﻌﺪ ﻇﻼﻡ ﺩﺍﻣﺲ ﺧﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻌﺼﻴﺎﻥ ‪ ،‬ﻭﺑﺼﺮ‬
‫ﺃﻋﻴﻨﻨﺎ ﻭﺃﻓﺌﺪﺗﻨﺎ ﺇﱃ ﺍﳊﻖ ‪ ،‬ﰲ ﻭﻗﺖ ﺃﺻﺒﺤﺖ ﻓﻴﻪ ﻋﻴﻮﻥ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﺼﺎﺑﺔ ﺑﺎﻟﻌـﺸﻰ ‪ -‬ﻓﻨـﺴﺄﻝ ﺍﷲ‬
‫ﺱ ﹶﻛﻤ‪‬ﻦ ‪‬ﻣﹶﺜﻠﹸـ ‪‬ﻪ ﻓِـﻲ‬ ‫ﺍﻟﻌﺎﻓﻴﺔ ‪ -‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪} :‬ﹶﺃ ‪‬ﻭ ﻣ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ‪‬ﻴﺘ‪‬ﺎ ﹶﻓﹶﺄ ‪‬ﺣ‪‬ﻴ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻩ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹶﻟ ‪‬ﻪ ﻧ‪‬ﻮﺭ‪‬ﺍ ‪‬ﻳ ‪‬ﻤﺸِﻲ ِﺑﻪِ ﻓِﻲ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻚ ‪‬ﺯ‪‬ﻳ ‪‬ﻦ ِﻟ ﹾﻠﻜﹶﺎِﻓﺮِﻳ ‪‬ﻦ ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﹾﺍ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ{ )‪ (١٢٢‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪٠‬‬ ‫ﺝ ‪‬ﻣ‪‬ﻨﻬ‪‬ﺎ ﹶﻛ ﹶﺬِﻟ ‪‬‬‫ﺲ ِﺑﺨ‪‬ﺎ ِﺭ ٍ‬
‫ﺕ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺍﻟ ﱡﻈﹸﻠﻤ‪‬ﺎ ِ‬
‫ﺿ‪‬ﻴﻘﹰﺎ‬
‫ﺻ ‪‬ﺪ ‪‬ﺭ ‪‬ﻩ ‪‬‬
‫ﺠ ‪‬ﻌ ﹾﻞ ‪‬‬
‫ﻀﱠﻠ ‪‬ﻪ ‪‬ﻳ ‪‬‬
‫ﻼ ِﻡ ‪‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ِﺮ ‪‬ﺩ ﺃﹶﻥ ‪‬ﻳ ِ‬
‫ﻺ ‪‬ﺳ ﹶ‬
‫ﺻ ‪‬ﺪ ‪‬ﺭ ‪‬ﻩ ِﻟ ِ‬
‫ﺡ ‪‬‬
‫ﺸ ‪‬ﺮ ‪‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﹶﻓﻤ‪‬ﻦ ‪‬ﻳ ِﺮ ِﺩ ﺍﻟﹼﻠ ‪‬ﻪ ﺃﹶﻥ ‪‬ﻳ ‪‬ﻬﺪِ‪‬ﻳ ‪‬ﻪ ‪‬ﻳ ‪‬‬
‫ﺲ ‪‬ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻻ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ـﻮ ﹶﻥ{ )‪ (١٢٥‬ﺳـﻮﺭﺓ‬ ‫ﺠ ‪‬ﻌ ﹸﻞ ﺍﻟﹼﻠ ‪‬ﻪ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ‪‬‬
‫ﻚ ‪‬ﻳ ‪‬‬
‫ﺴﻤ‪‬ﺎﺀ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺼ ‪‬ﻌ ‪‬ﺪ ﻓِﻲ ﺍﻟ ‪‬‬
‫‪‬ﺣ ‪‬ﺮﺟ‪‬ﺎ ﹶﻛﹶﺄ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺍﻷﻧﻌﺎﻡ‬
‫ﻓﻨﻬﻀﻨﺎ ﺑﻔﻀﻞ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻧﺪﻋﻮ ﺍﻟﻨﺎﺱ ﻟﻠﺮﺟﻮﻉ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ ﻭﺇﱃ ﻣﺘﺎﺑﻌـﺔ ﺃﻣـﺮﻩ ﻭ‪‬ﻴـﻪ‬
‫ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻋﺼﻴﺎﻧﻪ ﻭﳐﺎﻟﻔﺔ ﺃﻣﺮﻩ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻱ ﺁ ‪‬ﻣ ‪‬ﻦ ﻳ‪‬ﺎ ﹶﻗ ‪‬ﻮ ِﻡ ﺍ‪‬ﺗِﺒﻌ‪‬ﻮ ِﻥ ﹶﺃﻫ‪‬ـ ِﺪ ﹸﻛ ‪‬ﻢ ﺳ‪‬ـﺒِﻴ ﹶﻞ‬
‫ﻉ ‪‬ﻭِﺇ ﱠﻥ ﺍﻟﹾﺂ ِﺧ ‪‬ﺮ ﹶﺓ ِﻫ ‪‬ﻲ ﺩ‪‬ﺍ ‪‬ﺭ ﺍﹾﻟ ﹶﻘﺮ‪‬ﺍ ِﺭ{ )‪ (٣٩‬ﺳﻮﺭﺓ ﻏﺎﻓﺮ ‪٠‬‬
‫ﺤﻴ‪‬ﺎ ﹸﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻣﺘ‪‬ﺎ ‪‬‬
‫ﺍﻟ ‪‬ﺮﺷ‪‬ﺎ ِﺩ )‪ (٣٨‬ﻳ‪‬ﺎ ﹶﻗ ‪‬ﻮ ِﻡ ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟ ‪‬‬

‫‪٣٣٣‬‬
 ‫‪٣٣٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﻼ ﺳﺒﻴﻞ ﻟﻠﺮﺷﺎﺩ ﺇﻻ ﺑﺎﻟﺘﻤﺴﻚ ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،‬ﻓﻼ ﻳﻄﺎﻉ ﻏﲑﻩ ‪ ،‬ﻭﻻ ﻳﻌﺒﺪ‬
‫ﲔ ﹶﻟ ‪‬ﻪ ﺍﻟـﺪ‪‬ﻳ ‪‬ﻦ‬
‫ﺼ ‪‬‬
‫ﺨِﻠ ِ‬
‫ﻏﲑﻩ ‪ ،‬ﻭﻻ ﳛﻜﻢ ﺳﻮﺍﻩ ﰲ ﻗﻠﻴﻞ ﻭﻻ ﻛﺜﲑ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭﻣ‪‬ﺎ ﹸﺃ ِﻣﺮ‪‬ﻭﺍ ِﺇﻟﱠﺎ ِﻟ‪‬ﻴ ‪‬ﻌ‪‬ﺒ ‪‬ﺪﻭﺍ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻣ ‪‬‬
‫ﻚ ﺩِﻳ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ‪‬ﻴ ‪‬ﻤ ِﺔ{ )‪ (٥‬ﺳﻮﺭﺓ ﺍﻟﺒﻴﻨﺔ ‪٠‬‬ ‫ﺼﻠﹶﺎ ﹶﺓ ‪‬ﻭ‪‬ﻳ ‪‬ﺆﺗ‪‬ﻮﺍ ﺍﻟ ‪‬ﺰﻛﹶﺎ ﹶﺓ ‪‬ﻭ ﹶﺫِﻟ ‪‬‬
‫‪‬ﺣ‪‬ﻨﻔﹶﺎﺀ ‪‬ﻭ‪‬ﻳﻘِﻴﻤ‪‬ﻮﺍ ﺍﻟ ‪‬‬
‫ﲔ{ )‪ (١٦٢‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‬
‫ﺏ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬
‫ﻱ ‪‬ﻭ ‪‬ﻣﻤ‪‬ﺎﺗِﻲ ِﻟﹼﻠ ِﻪ ‪‬ﺭ ‪‬‬
‫ﺤﻴ‪‬ﺎ ‪‬‬
‫ﺴﻜِﻲ ‪‬ﻭ ‪‬ﻣ ‪‬‬ ‫ﻼﺗِﻲ ‪‬ﻭ‪‬ﻧ ‪‬‬ ‫ﺻﹶ‬‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﹸﻗ ﹾﻞ ِﺇ ﱠﻥ ‪‬‬
‫ﻭﻟﻜﻦ ﺳﻨﺔ ﺍﷲ ﺛﺎﺑﺘﺔ ﰲ ﺃﻥ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ ﻳﺼﻄﺮﻋﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪ ،‬ﻓﻤﺎ ﺭﺍﻕ ﻷﺻﺤﺎﺏ ﺍﻟﺒﺎﻃﻞ ﺃﻥ ﻳﺮﻭﺍ‬
‫ﺃﺻﺤﺎﺏ ﺍﳊﻖ ﻳﺪﻋﻮﻥ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻣﺎ ﻃﺎﺏ ﻷﻫﻞ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺘﻨﺪﻳﺪ ﺃﻭ ﻳـﺮﻭﺍ ﺃﻫـﻞ ﺍﻟﺘﻮﺣﻴـﺪ‬
‫ﳜﺮﺟﻮﻥ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ ﺇﱃ ﺍﻟﻨﻮﺭ ﺑﺈﺫﻥ ﺭ‪‬ﻢ ﺇﱃ ﺻﺮﺍﻁ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻤﻴﺪ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭِﺇﺫﹶﺍ ﹸﺫﻛِـ ‪‬ﺮ‬
‫ﺸﺮ‪‬ﻭ ﹶﻥ{‬
‫ﺴ‪‬ﺘﺒ‪‬ـ ِ‬ ‫ﺏ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻟﹶﺎ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﺎﻟﹾﺂ ِﺧ ‪‬ﺮ ِﺓ ‪‬ﻭِﺇﺫﹶﺍ ﹸﺫ ِﻛ ‪‬ﺮ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻣِﻦ ﺩ‪‬ﻭِﻧ ِﻪ ِﺇﺫﹶﺍ ﻫ‪‬ـ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺕ ﹸﻗﻠﹸﻮ ‪‬‬
‫ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺣ ‪‬ﺪ ‪‬ﻩ ﺍ ‪‬ﺷ ‪‬ﻤﹶﺄ ‪‬ﺯ ‪‬‬
‫)‪ (٤٥‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‬
‫ﻓﺮﺟﻮﻉ ﺍﻟﻨﺎﺱ ﺇﱃ ﺭ‪‬ﻢ ﻣﻌﻨﺎﻩ ﺍﻧﺘﻬﺎﺀ ﺟﻮﻟﺔ ﺍﻟﺒﺎﻃﻞ ﻭﺍﻧﺘﻬﺎﺀ ﺣﻜﻤﻬﻢ ﻭﻓﻘﺪﺍ‪‬ﻢ ﳌﻠﺬﺍ‪‬ﻢ ﻭﺷﻬﻮﺍ‪‬ﻢ ‪ ،‬ﻓﻜﻴﻒ‬
‫ﻳﻌﻴﺶ ﺭﺅﻭﺱ ﺍﻟﻘﻮﻡ ﺳﻮﺍﺳﻴﺔ ﻣﻊ ﺍﳌﺴﺎﻛﲔ ﻭﺍﻟﻀﻌﻔﺎﺀ ‪ ،‬ﳍﻢ ﻣﺎ ﻟﻠﻤﺴﺎﻛﲔ ﻭﻋﻠﻴﻬﻢ ﻣﺎ ﻋﻠﻰ ﺍﳌﺴﺎﻛﲔ ‪ ،‬ﻗﺎﻝ‬
‫ﻚ ِﺇ ﱠﻻ ﺍﻟﱠـﺬِﻳ ‪‬ﻦ ﻫ‪‬ـ ‪‬ﻢ‬
‫ﺸﺮ‪‬ﺍ ‪‬ﻣﹾﺜﹶﻠﻨ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻧﺮ‪‬ﺍﻙ‪ ‬ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻌ ‪‬‬
‫ﻸ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﹾﺍ ﻣِﻦ ِﻗ ‪‬ﻮﻣِ ِﻪ ﻣ‪‬ﺎ ‪‬ﻧﺮ‪‬ﺍ ‪‬ﻙ ِﺇ ﱠﻻ ‪‬ﺑ ‪‬‬
‫ﺗﻌﺎﱃ ‪ } :‬ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬ﻤ ُ‬
‫ﲔ { )‪ (٢٧‬ﺳﻮﺭﺓ ﻫﻮﺩ‬ ‫ﻀ ٍﻞ ‪‬ﺑ ﹾﻞ ‪‬ﻧ ﹸﻈ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﻛﹶﺎ ِﺫِﺑ ‪‬‬
‫ﻱ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻧﺮ‪‬ﻯ ﹶﻟﻜﹸ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ﻣِﻦ ﹶﻓ ‪‬‬ ‫ﻱ ﺍﻟ ‪‬ﺮﹾﺃ ِ‬‫ﹶﺃﺭ‪‬ﺍ ِﺫﹸﻟﻨ‪‬ﺎ ﺑ‪‬ﺎ ِﺩ ‪‬‬
‫ﺸ ‪‬ﻲ ‪‬ﻳﺮِﻳﺪ‪‬ﻭ ﹶﻥ ‪‬ﻭ ‪‬ﺟ ‪‬ﻬ ‪‬ﻪ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ‪‬ﻌ ‪‬ﺪ ‪‬ﻋ‪‬ﻴﻨ‪‬ـﺎ ‪‬ﻙ‬
‫ﻚ ‪‬ﻣ ‪‬ﻊ ﺍﱠﻟﺬِﻳﻦ‪ ‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ‪‬ﺭ‪‬ﺑﻬ‪‬ﻢ ﺑِﺎﹾﻟ ‪‬ﻐﺪ‪‬ﺍ ِﺓ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ِ‬‫ﺴ ‪‬‬ ‫ﺻِﺒ ‪‬ﺮ ‪‬ﻧ ﹾﻔ ‪‬‬
‫ﻭﻗﺎﻝ ﺗﻌﻠﻰ ‪ } :‬ﻭ‪‬ﺍ ‪‬‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭﻟﹶﺎ ‪‬ﺗ ِﻄﻊ‪ ‬ﻣ ‪‬ﻦ ﹶﺃ ﹾﻏ ﹶﻔ ﹾﻠﻨ‪‬ﺎ ﹶﻗ ﹾﻠ‪‬ﺒ ‪‬ﻪ ﻋ‪‬ﻦ ِﺫ ﹾﻛ ِﺮﻧ‪‬ﺎ ﻭ‪‬ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻊ ‪‬ﻫﻮ‪‬ﺍ ‪‬ﻩ ‪‬ﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻩ ﹸﻓ ‪‬ﺮﻃﹰـﺎ{ )‪(٢٨‬‬
‫‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺗﺮِﻳ ‪‬ﺪ ﺯِﻳ‪‬ﻨ ﹶﺔ ﺍﹾﻟ ‪‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬
‫ﺶ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ‬ ‫ﻸ ِﻣ ‪‬ﻦ ﹸﻗ ‪‬ﺮ‪‬ﻳ ٍ‬ ‫ﺴﻌ‪‬ﻮ ٍﺩ ﻗﹶﺎ ﹶﻝ ‪‬ﻣ ‪‬ﺮ ﺍﹾﻟ ‪‬ﻤ ُ‬ ‫ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺍﲪﺪ ﻭﻏﲑﻩ ﰲ ﺳﺒﺐ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻣ ‪‬‬
‫ﺖ ِﺑﻬ‪‬ـ ‪‬ﺆ ﹶﻻ ِﺀ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ﹶﺃ ‪‬ﺭﺿِـﻴ ‪‬‬ ‫ﻼ ﹲﻝ ‪‬ﻭ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﺭ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ﺐ ‪‬ﻭِﺑ ﹶ‬ ‫ﺻ ‪‬ﻬ‪‬ﻴ ‪‬‬
‫ﺏ ‪‬ﻭ ‪‬‬‫ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭ ِﻋﻨ‪ ‬ﺪ ‪‬ﻩ ‪‬ﺧﺒ‪‬ﺎ ‪‬‬
‫ﲔ (‪.‬‬
‫ﺸﺮ‪‬ﻭﺍ ِﺇﻟﹶﻰ ‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ( ِﺇﻟﹶﻰ ﹶﻗ ‪‬ﻮِﻟ ِﻪ )ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ﹶﺃ ‪‬ﻋﹶﻠ ‪‬ﻢ ﺑِﺎﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬ ‫ﺤ‪‬‬
‫ﹶﻓ‪‬ﻨ ‪‬ﺰ ﹶﻝ ﻓِﻴ ِﻬ ‪‬ﻢ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹸﻥ ) ‪‬ﻭﹶﺃ‪‬ﻧ ِﺬ ‪‬ﺭ ِﺑ ِﻪ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳﺨ‪‬ﺎﻓﹸﻮ ﹶﻥ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬
‫ﻓﺄﺭﺍﺩﻭﺍ ﺃﻥ ﻳﻮﻗﻔﻮﺍ ﻫﺬﺍ ﺍﻟﺴﻴﻞ ﺍﳉﺎﺭﻑ ﻟﻠﺒﺎﻃﻞ ‪ ،‬ﺍﳌﻄﻬﺮ ﻟﻸﺭﺽ ﻣﻦ ﺍﻟﺸﺮﻙ ‪ ،‬ﻓﻌﻤﻠﻮﺍ ﻋﻠﻰ ﳏﺎﺭﺑﺘﻨﺎ ﺑـﺸﱴ‬
‫ﺤﻤِﻴ ِﺪ{ )‪ (٨‬ﺳﻮﺭﺓ ﺍﻟﱪﻭﺝ‬
‫ﺍﻟﻮﺳﺎﺋﻞ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭﻣ‪‬ﺎ ‪‬ﻧ ﹶﻘﻤ‪‬ﻮﺍ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﺇﻟﱠﺎ ﺃﹶﻥ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮﺍ ﺑِﺎﻟﱠﻠ ِﻪ ﺍﹾﻟ ‪‬ﻌﺰِﻳ ِﺰ ﺍﹾﻟ ‪‬‬
‫ﻓﻬﺬﻩ ﺍﻟﺪﻋﻮﺓ ﳓﻤﻠﻬﺎ ﻟﱰﻓﻬﺎ ﺇﱃ ﺍﻟﻨﺎﺱ ﻣﺒﺸﺮﻳﻦ ﲜﻨﺔ ﻋﺮﺿﻬﺎ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺇﻥ ﺃﻃﺎﻋﻮﺍ ‪ ،‬ﻭﳏـﺬﺭﻳﻬﻢ‬
‫ﻣﻦ ﻋﻘﺎﺏ ﺍﷲ ﺇﻥ ﺧﺎﻟﻔﻮﺍ ﻭﺍﺗﺒﻌﻮﺍ ﺃﻫﻮﺍﺀﻫﻢ‬
‫ﺃﻳﻬﺎ ﺍﻟﻘﺎﺿﻲ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ‪:‬‬
‫ﺗﻌﻠﻢ ﺃﻥ ﺧﻼﺻﺔ ﺩﻋﻮﺗﻨﺎ ﻣﺘﻤﺜﻠﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﺑ ‪‬ﻌﹾﺜﻨ‪‬ﺎ ﻓِﻲ ﹸﻛ ﱢﻞ ﹸﺃ ‪‬ﻣ ٍﺔ ‪‬ﺭﺳ‪‬ﻮ ﹰﻻ ﹶﺃ ِﻥ ﺍ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻭﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ﻭ‪‬ﺍ ‪‬ﺟ‪‬ﺘِﻨﺒ‪‬ـﻮﹾﺍ‬
‫ﻒ ﻛﹶـﺎ ﹶﻥ‬ ‫ﺽ ﻓﹶﺎﻧ ﹸﻈﺮ‪‬ﻭﹾﺍ ﹶﻛ‪‬ﻴ ‪‬‬ ‫ﺴﲑ‪‬ﻭﹾﺍ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟﻀ‪‬ﻼﹶﻟ ﹸﺔ ﹶﻓ ِ‬ ‫ﺕ ﹶﻓ ِﻤ‪‬ﻨﻬ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﻫﺪ‪‬ﻯ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻭ ِﻣ‪‬ﻨﻬ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣ ﱠﻘ ‪‬‬
‫ﺍﻟﻄﱠﺎﻏﹸﻮ ‪‬‬
‫ﲔ{ )‪ (٣٦‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ‪٠‬‬ ‫ﻋ‪‬ﺎِﻗ‪‬ﺒ ﹸﺔ ﺍﹾﻟ ‪‬ﻤ ﹶﻜ ﱢﺬِﺑ ‪‬‬
‫ﻓﺈﻥ ﺃﻭﻝ ﻭﺃﻫﻢ ﻣﺎ ﺍﻓﺘﺮﺽ ﺍﷲ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺗﻌﻠﻤﻪ ﻭﺍﻟﻌﻤﻞ ﺑﻪ ﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ ‪ -‬ﺃﻱ ﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﺍﻹﳝﺎﻥ‬
‫ﺲ ِﺇﻟﱠﺎ ِﻟ‪‬ﻴ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ِﻥ{ )‪ (٥٦‬ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ ‪٠‬‬
‫ﺠ ‪‬ﻦ ﻭ‪‬ﺍﹾﻟﺈِﻧ ‪‬‬
‫ﺖ ﺍﹾﻟ ِ‬
‫ﺑﺎﷲ ‪ -‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭﻣ‪‬ﺎ ‪‬ﺧﹶﻠ ﹾﻘ ‪‬‬

‫‪٣٣٤‬‬
 ‫‪٣٣٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻗﺎﻝ ﺍﳌﻔﺴﺮﻭﻥ ‪ :‬ﺃﻱ ﻟﻴﻮﺣﺪﻭﱐ ﻭﺣﺪﻱ ‪.‬‬

‫ﻭﻗﺪ ﺗﻈﻨﻮﻥ ﺃﻳﻬﺎ ﺍﻟﻘﻀﺎﺓ ﺃﻥ ﺍﻟﻌﺒﺎﺩﺓ ﺇﳕﺎ ﻫﻲ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﺰﻛﺎﺓ ﻓﻘﻂ ‪ ،‬ﻓﺘﻘﻮﻟﻮﻥ ‪ :‬ﳓﻦ ﻧﻌﺒـﺪ ﺍﷲ ‪،‬‬
‫ﻭﻫﻞ ﺗﺮﺍﻧﺎ ﻧﻌﺒﺪ ﻏﲑﻩ ؟!‬
‫ﻓﻨﺼﻠﻲ ﻭﻧﺴﺠﺪ ﻭﻧﺼﻮﻡ ﻭﻧﺬﺑﺢ ﷲ !‬
‫ﻓﺄﻗﻮﻝ ﻟﻜﻢ ‪:‬‬
‫ﺇﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻴﺴﺖ ﻛﻤﺎ ﺗﻔﻬﻤﻮ‪‬ﺎ ‪‬ﺬﺍ ﺍﻟﻔﻬﻢ ﺍﻟﻀﻴﻖ ‪ ،‬ﺑﻞ ﻫﻲ ﺃﻭﺳﻊ ﻭﺃﴰﻞ ﳑﺎ ﺗﻈﻨﻮﻥ ‪ ،‬ﻓﻜﻠﻤﺔ ﺍﻟﺘﻮﺣﻴـﺪ‬
‫ﺍﻟﱵ ﺧﻠﻖ ﺍﷲ ﻣﻦ ﺃﺟﻠﻬﺎ ﺍﳋﻠﻖ ﻭﺃﺭﺳﻞ ﺍﻟﺮﺳﻞ ﻭﺃﻧﺰﻟﺖ ﻋﻠﻴﻬﻢ ﺍﻟﻜﺘﺐ ﻫﻲ ‪ " :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ " ‪.‬‬
‫ﻭﺗﻨﻘﺴﻢ ﺇﱃ ﺷﻘﲔ ‪:‬‬
‫ﺷﻖ ﺍﻟﻨﻔﻲ ‪ ،‬ﻭﻫﻮ " ﻻ ﺇﻟﻪ " ﺃﻱ ﻻ ﻣﻌﺒﻮﺩ ﲝﻖ ﺳﻮﻯ ﺍﷲ ‪ ،‬ﻓﺘﻨﻔﻲ ﺍﻹﻟﻮﻫﻴﺔ ﻋﻦ ﻏﲑ ﺍﷲ ‪ ،‬ﻓﻼ ﻳﻌﺒﺪ ﻏـﲑﻩ‬
‫ﰲ ﺻﻴﺎﻡ ﻭﻻ ﺻﻼﺓ ﻭﻻ ﺣﺞ ﻭﻻ ﺗﺸﺮﻳﻊ ‪.‬‬
‫ﻭﺍﻟﺸﻖ ﺍﻵﺧﺮ ‪ ،‬ﺍﻹﺛﺒﺎﺕ ‪ ،‬ﻭﻫﻮ ‪ :‬ﺇﻻ ﺍﷲ " ﺃﻱ ﺇﺛﺒﺎﺕ ﺍﻹﻟﻮﻫﻴﺔ ﷲ ﻭﺣﺪﻩ ‪ ،‬ﻓﻼ ﻳﻄﺎﻉ ﻏﲑﻩ ﰲ ﻛﻞ ﻛﺒﲑﺓ‬
‫ﻭﺻﻐﲑﺓ ‪.‬‬
‫ﻓﺠﺎﺀﺕ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻌﻈﻴﻤﺔ ‪ -‬ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ‪ -‬ﺍﻟﱵ ﻻ ﻳﻨﺠﻮ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻟﻨﺎﺭ ﺇﻻ ﺑﺘﺤﻘﻴﻘﻬﺎ ﻭﺑﺎﻹﺗﻴـﺎﻥ‬
‫ﺑﺸﺮﻭﻃﻬﺎ ﻭﻣﻘﺘﻀﻴﺎ‪‬ﺎ ‪ ،‬ﻓﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ‪ } :‬ﹶﻻ ِﺇ ﹾﻛﺮ‪‬ﺍ ‪‬ﻩ ﻓِﻲ ﺍﻟﺪ‪‬ﻳ ِﻦ ﻗﹶﺪ ‪‬ﺗ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬ﺮ ‪‬ﺷ ‪‬ﺪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻐ ‪‬ﻲ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳ ﹾﻜ ﹸﻔ ‪‬ﺮ‬
‫ﻚ ﺑِﺎﹾﻟ ‪‬ﻌ ‪‬ﺮ ‪‬ﻭ ِﺓ ﺍﹾﻟ ‪‬ﻮﹾﺛ ﹶﻘ ‪‬ﻰ ﹶﻻ ﺍﻧ ِﻔﺼ‪‬ﺎ ‪‬ﻡ ﹶﻟﻬ‪‬ﺎ ﻭ‪‬ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﺳﻤِﻴ ‪‬ﻊ ‪‬ﻋﻠِﻴ ‪‬ﻢ{ )‪ (٢٥٦‬ﺳﻮﺭﺓ‬ ‫ﺴ ‪‬‬
‫ﺕ ‪‬ﻭ‪‬ﻳ ‪‬ﺆﻣِﻦ ﺑِﺎﻟﹼﻠ ِﻪ ﹶﻓ ﹶﻘ ِﺪ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻤ ‪‬‬
‫ﺑِﺎﻟﻄﱠﺎﻏﹸﻮ ِ‬
‫ﺍﻟﺒﻘﺮﺓ ﺟﺎﺀﺕ ﻣﻔﺴﺮﺓ ﳍﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻌﻈﻴﻤﺔ ‪ ،‬ﻓﻘﻮﻟﻪ ‪ } :‬ﻓﻤﻦ ﻳﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ { ﺃﻱ ﻳﻨﻔـﻲ ﺍﻹﻟﻮﻫﻴـﺔ‬
‫ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ﻋﻦ ﻏﲑ ﺍﷲ ‪ ،‬ﻭﻗﻮﻟﻪ ‪ } :‬ﻳﺆﻣﻦ ﺑﺎﷲ { ﺇﻗﺮﺍﺭ ﻭﺇﺛﺒﺎﺕ ﻟﻌﺒﻮﺩﻳﺔ ﺍﷲ ﻭﺣﺪﻩ ‪.‬‬
‫ﻭﻗﺪ ﺿﻤﻦ ﺍﷲ ﳌﻦ ﺁﻣﻦ ﺑﻪ ﻭﺣﺪﻩ ﻭﻛﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﺑﺄﻧﻪ ﺍﳌﺘﻤﺴﻚ ﺑﺎﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ ‪ ،‬ﺗﻠﻚ ﺍﻟﻌﺮﻭﺓ ﺍﻟـﱵ ﻻ‬
‫ﳒﺎﺓ ﺇﻻ ﺑﺎﻟﺘﺸﺒﺚ ‪‬ﺎ ‪ ،‬ﻓﺎﻟﺼﻼﺓ ﻋﺮﻭﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻋﺮﻭﺓ ﻭﺍﳊﺞ ﻋﺮﻭﺓ ﻭﺃﻋﻤﺎﻝ ﺍﻟﱪ ﻋﺮﻯ ﻛﻠﻬﺎ ‪ ،‬ﻭﻟﻜﻦ ﻣـﻦ‬
‫ﲤﺴﻚ ﺑﺄﻱ ﻋﺮﻭﺓ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﺮﻯ ﻭﱂ ﻳﺴﺘﻤﺴﻚ ﺑﻌﺮﻭﺓ ﺍﻟﺘﻮﺣﻴﺪ ‪ ،‬ﻻ ﺷﻚ ﺃ‪‬ﺎ ﺗﻨﻔﺼﻢ ﻭﻟﻦ ﺗﻨﻔﻌﻪ ﻋﻨﺪ ﺍﷲ‬
‫ﺠ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻩ ‪‬ﻫﺒ‪‬ﺎﺀ ﻣ‪‬ﻨﺜﹸﻮﺭ‪‬ﺍ{ )‪ (٢٣‬ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ‬ ‫‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭﹶﻗ ِﺪ ‪‬ﻣﻨ‪‬ﺎ ِﺇﻟﹶﻰ ﻣ‪‬ﺎ ‪‬ﻋ ِﻤﻠﹸﻮﺍ ِﻣ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ٍﻞ ﹶﻓ ‪‬‬
‫ﻷ‪‬ﺎ ﱂ ﺗﺆﺳﺲ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳋﺎﻟﺺ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭﺟ‪‬ﻮ‪‬ﻩ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ﺧ‪‬ﺎ ِﺷ ‪‬ﻌ ﹲﺔ )‪ (٢‬ﻋ‪‬ﺎ ِﻣﹶﻠ ﹲﺔ ‪‬ﻧﺎﺻِـ‪‬ﺒ ﹲﺔ{ )‪(٣‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻐﺎﺷﻴﺔ‬
‫ﻣﺮ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺑﺪﻳﺮ ﺭﺍﻫﺐ ‪ ،‬ﻓﻨﺎﺩﺍﻩ ‪ :‬ﻳﺎ ﺭﺍﻫﺐ ‪ ،‬ﻓﺄﺷﺮﻑ ‪ ،‬ﻓﺠﻌﻞ ﻋﻤﺮ ﻳﻨﻈﺮ ﺇﻟﻴـﻪ‬
‫ﻭﻳﺒﻜﻲ ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻣﺎ ﻳﺒﻜﻴﻚ ﻣﻦ ﻫﺬﺍ ؟ ﻗﺎﻝ ‪ :‬ﺫﻛﺮﺕ ﻗﻮﻟﻪ ﻋـﺰ ﻭﺟـﻞ ‪ } :‬ﻋﺎﻣﻠـﺔ‬
‫ﻧﺎﺻﺒﺔ ﺗﺼﻠﻰ ﻧﺎﺭﺍ ﺣﺎﻣﻴﺔ { ﻓﺬﺍﻙ ﺍﻟﺬﻱ ﺃﺑﻜﺎﱐ ‪ ،‬ﻋﻤﻠﺖ ﻛﺜﲑﺍ ﻭﻧﺼﺒﺖ ﻓﻴﻪ ‪ ،‬ﻭﺻﻠﻴﺖ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻧـﺎﺭﺍ‬
‫ﺣﺎﻣﻴﺔ ‪.‬‬
‫ﻓﻠﺬﻟﻚ ﺃﻭﻝ ﻣﺎ ﻳﺴﺄﻝ ﺍﻟﻌﺒﺪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻋﻦ ﺗﻮﺣﻴﺪﻩ ‪ ،‬ﻭﲢﻘﻴﻘﻪ ﻟﻌﺒﻮﺩﻳﺔ ﺍﷲ ﻭﺣﺪﻩ ‪ ،‬ﻭﻟـﺬﻟﻚ ﺟـﺎﺀ ﰲ‬
‫ﺚ‬
‫ﺱ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻤﺎ ﹶﺃ ﱠﻥ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﹶﻟﻤ‪‬ـﺎ ‪‬ﺑﻌ‪‬ـ ﹶ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎ ٍ‬

‫‪٣٣٥‬‬
 ‫‪٣٣٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺏ ‪ ،‬ﹶﻓ ﹾﻠ‪‬ﻴ ﹸﻜ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ﹶﻝ ﻣ‪‬ﺎ ﺗ‪‬ـ ‪‬ﺪﻋ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ‬‫ﻚ ‪‬ﺗ ﹾﻘ ‪‬ﺪ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ ﹶﻗ ‪‬ﻮ ٍﻡ ﹶﺃ ‪‬ﻫ ِﻞ ِﻛﺘ‪‬ﺎ ٍ‬
‫‪‬ﻣﻌ‪‬ﺎﺫﹰﺍ ‪ -‬ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻋﻠﹶﻰ ﺍﹾﻟ‪‬ﻴ ‪‬ﻤ ِﻦ ﻗﹶﺎ ﹶﻝ » ِﺇ‪‬ﻧ ‪‬‬
‫ﺕ ﻓِﻰ ‪‬ﻳ ‪‬ﻮ ِﻣ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﻟ‪‬ﻴﻠﹶـِﺘ ِﻬ ‪‬ﻢ ‪،‬‬
‫ﺻﹶﻠﻮ‪‬ﺍ ٍ‬
‫ﺲ ‪‬‬ ‫ﺽ ﻋ‪‬ﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﺧ ‪‬ﻤ ‪‬‬‫ِﺇﹶﻟ‪‬ﻴ ِﻪ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ﹸﺓ ﺍﻟﱠﻠ ِﻪ ‪ ،‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﻋ ‪‬ﺮﻓﹸﻮﺍ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻓﹶﺄ ‪‬ﺧِﺒ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻗ ‪‬ﺪ ﹶﻓ ‪‬ﺮ ‪‬‬
‫ﺽ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬ﻬ ‪‬ﻢ ‪‬ﺯﻛﹶﺎ ﹰﺓ } ‪‬ﺗ ‪‬ﺆ ‪‬ﺧ ﹸﺬ { ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍِﻟ ِﻬﻢ‪ ‬ﻭ‪‬ﺗ ‪‬ﺮ ‪‬ﺩ ‪‬ﻋﻠﹶﻰ ﹸﻓﻘﹶـﺮ‪‬ﺍِﺋ ِﻬ ‪‬ﻢ ‪ ،‬ﻓﹶـِﺈﺫﹶﺍ‬ ‫ﹶﻓِﺈﺫﹶﺍ ﹶﻓ ‪‬ﻌﻠﹸﻮﺍ ‪ ،‬ﹶﻓﹶﺄ ‪‬ﺧِﺒ ‪‬ﺮﻫ‪ ‬ﻢ ﹶﺃ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻓ ‪‬ﺮ ‪‬‬
‫ﺱ « ) ﺍﻟﺒﺨﺎﺭﻱ (‬ ‫ﻕ ﹶﻛﺮ‪‬ﺍِﺋ ‪‬ﻢ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍ ِﻝ ﺍﻟﻨ‪‬ﺎ ِ‬‫ﺨ ﹾﺬ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻮ ‪‬‬ ‫ﹶﺃﻃﹶﺎﻋ‪‬ﻮﺍ ِﺑﻬ‪‬ﺎ ﹶﻓ ‪‬‬
‫ﻓﻠﻢ ﻳﺪﻋﻮﻫﻢ ﺑﺪﺍﻳﺔ ﺇﱃ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﳊﺞ ﻭﻏﲑﻫﺎ ﻣﻦ ﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﻟﻜﻦ ﺃﻣﺮﻩ ﺍﻟﺮﺳﻮﻝ ﺻـﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﻳﺪﻋﻮﻫﻢ ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺣﺪﻩ ‪.‬‬
‫ﺕ ﹶﻓ ِﻤ‪‬ﻨﻬ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﻫ ‪‬ﺪﻯ ﺍﻟﻠﹼـ ‪‬ﻪ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﺑ ‪‬ﻌﹾﺜﻨ‪‬ﺎ ﻓِﻲ ﹸﻛ ﱢﻞ ﹸﺃ ‪‬ﻣ ٍﺔ ‪‬ﺭﺳ‪‬ﻮ ﹰﻻ ﹶﺃ ِﻥ ﺍ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻭﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ﻭ‪‬ﺍ ‪‬ﺟ‪‬ﺘِﻨﺒ‪‬ﻮﹾﺍ ﺍﻟﻄﱠﺎﻏﹸﻮ ‪‬‬
‫ﲔ{ )‪ (٣٦‬ﺳـﻮﺭﺓ‬ ‫ﻒ ﻛﹶﺎ ﹶﻥ ﻋ‪‬ﺎِﻗ‪‬ﺒ ﹸﺔ ﺍﹾﻟ ‪‬ﻤ ﹶﻜ ﱢﺬِﺑ ‪‬‬
‫ﺽ ﻓﹶﺎﻧ ﹸﻈﺮ‪‬ﻭﹾﺍ ﹶﻛ‪‬ﻴ ‪‬‬‫ﺴﲑ‪‬ﻭﹾﺍ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫‪‬ﻭ ِﻣ‪‬ﻨﻬ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣ ﱠﻘﺖ‪ ‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟﻀ‪‬ﻼﹶﻟ ﹸﺔ ﹶﻓ ِ‬
‫ﺍﻟﻨﺤﻞ‬
‫ﻭﺍﻟﻄﺎﻏﻮﺕ ﻟﻐﺔ ‪ :‬ﻛﻞ ﻣﺎ ﺯﺍﺩ ﻋﻦ ﺣﺪﻩ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ِ } :‬ﺇﻧ‪‬ﺎ ﹶﻟﻤ‪‬ﺎ ﹶﻃﻐ‪‬ﻰ ﺍﹾﻟﻤ‪‬ﺎﺀ ‪‬ﺣ ‪‬ﻤ ﹾﻠﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﻓِـﻲ ﺍﹾﻟﺠ‪‬ﺎ ِﺭﻳ‪‬ـ ِﺔ {‬
‫)‪ (١١‬ﺳﻮﺭﺓ ﺍﳊﺎﻗﺔ‬
‫ﺃﻱ ﻋﻨﺪﻣﺎ ﺯﺍﺩ ﺍﳌﺎﺀ ﻋﻦ ﺣﺪﻩ ﲪﻠﻨﺎﻛﻢ ﰲ ﺍﻟﺴﻔﻴﻨﺔ ‪.‬‬
‫ﻭﺍﻟﻄﺎﻏﻮﺕ ﺍﺻﻄﻼﺣﺎ ‪ :‬ﻫﻮ ﻛﻞ ﻣﺎ ﻋﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ‪ ،‬ﻭﻫﻮ ﺭﺍﺽ ﺑﺎﻟﻌﺒﺎﺩﺓ ‪.‬‬
‫ﻭﺗﺘﻨﻮﻉ ﺃﺷﻜﺎﻝ ﺍﻟﻄﺎﻏﻮﺕ ‪ ،‬ﻓﺘﺎﺭﺓ ﻳﻜﻮﻥ ﺍﻟﻄﺎﻏﻮﺕ ﺻﻨﻤﺎ ‪ ،‬ﻭﺗﺎﺭﺓ ﻗﱪﺍ ﺃﻭ ﺇﻧﺴﺎﻧﺎ ﺃﻭ ﻗﺎﻧﻮﻧﺎ ‪ ،‬ﻭﻟﻘﺪ ﻛﺎﻧﻮﺍ‬
‫ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻷﻭﱃ ﻳﻌﺒﺪﻭﻥ ﺍﻷﺻﻨﺎﻡ ﻭﻳﺬﲝﻮﻥ ﻋﻨﺪﻫﺎ ﻭﻳﺪﻋﻮ‪‬ﺎ ‪ ،‬ﻭﺟﺎﺀ ﺑﻌﺪﻫﻢ ﻣﻦ ﻋﺒﺪ ﺍﻟﻘﺒﻮﺭ ﻓﻴﺬﲝﻮﻥ ﳍﺎ‬
‫ﻭﻳﺘﱪﻛﻮﻥ ‪‬ﺎ ﻭﻳﺘﺨﺬﻭ‪‬ﺎ ﺁﳍﺔ ﻭﺃﺭﺑﺎﺑﺎ ﺗﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ‪ ،‬ﻭﻟﻜﻦ ﺍﺑﺘﻠﻲ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺑﺎﲣﺎﺫﻫﻢ ﻟﻮﻧﺎ‬
‫ﺁﺧﺮ ﻣﻦ ﺍﻵﳍﺔ ﻳﻌﺒﺪﻭ‪‬ﺎ ‪ ،‬ﻭﻫﻲ ﻃﺎﻋﺔ ﺃﺷﺨﺎﺹ ﺗﺎﺑﻌﻮﻫﻢ ﺑﺎﻟﺘﺤﺮﱘ ﻭﺍﻟﺘﺤﻠﻴﻞ ‪ ،‬ﻓﻴﺸﺮﻋﻮﻥ ﳍﻢ ﻣـﺎ ﻳﻮﺍﻓـﻖ‬
‫ﺃﻫﻮﺍﺀﻫﻢ ‪ ،‬ﻓﻴﺤﻠﻮﻥ ﳍﻢ ﺍﳊﺮﺍﻡ ﻭﳛﺮﻣﻮﻥ ﻋﻠﻴﻬﻢ ﺍﳊﻼﻝ ‪ ،‬ﻓﻤﻦ ﺗﺎﺑﻌﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﺍﲣﺬﻫﻢ ﺃﺭﺑﺎﺑﺎ ﻣـﻦ ﺩﻭﻥ‬
‫ﺍﷲ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪} :‬ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ﹶﻥ ﻣِﻦ ﺩ‪‬ﻭِﻧ ِﻪ ِﺇ ﱠﻻ ﹶﺃ ‪‬ﺳﻤ‪‬ﺎﺀ ‪‬ﺳ ‪‬ﻤ‪‬ﻴ‪‬ﺘﻤ‪‬ﻮﻫ‪‬ﺎ ﺃﹶﻧ‪‬ﺘ ‪‬ﻢ ﻭ‪‬ﺁﺑ‪‬ﺂ ‪‬ﺅﻛﹸﻢ ﻣ‪‬ﺎ ﺃﹶﻧ ‪‬ﺰ ﹶﻝ ﺍﻟﻠﹼـ ‪‬ﻪ ِﺑﻬ‪‬ـﺎ ﻣِـﻦ‬
‫ﺱ ﹶﻻ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ{ )‪(٤٠‬‬
‫ﻚ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ‪‬ﻴ ‪‬ﻢ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺤ ﹾﻜ ‪‬ﻢ ِﺇ ﱠﻻ ِﻟﹼﻠ ِﻪ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﹶﺃ ﱠﻻ ﺗ‪ ‬ﻌ‪‬ﺒﺪ‪‬ﻭﹾﺍ ِﺇ ﱠﻻ ِﺇﻳ‪‬ﺎ ‪‬ﻩ ﹶﺫِﻟ ‪‬‬
‫‪‬ﺳ ﹾﻠﻄﹶﺎ ٍﻥ ِﺇ ِﻥ ﺍﹾﻟ ‪‬‬
‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬
‫ﺖ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻰ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‪-‬‬ ‫ﺿ ‪‬ﻰ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ ‪ :‬ﹶﺃ‪‬ﺗ‪‬ﻴ ‪‬‬
‫ﺭﻭﻯ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ ِﺪﻯ‪ ‬ﺑ ِﻦ ﺣ‪‬ﺎِﺗ ٍﻢ ‪‬ﺭ ِ‬
‫ﺨﺬﹸﻭﺍ ﹶﺃ ‪‬ﺣﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ ‪‬ﺭ ‪‬ﻫﺒ‪‬ﺎ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺭﺑ‪‬ﺎﺑ‪‬ﺎ ِﻣ ‪‬ﻦ ﺩ‪‬ﻭ ِﻥ ﺍﻟﱠﻠ ِﻪ( ﻗﹶـﺎ ﹶﻝ‬
‫ﺴ ِﻤ ‪‬ﻌ‪‬ﺘ ‪‬ﻪ ‪‬ﻳﻘﹸﻮ ﹸﻝ )ﺍ‪‬ﺗ ‪‬‬
‫ﺐ ﻗﹶﺎ ﹶﻝ ﹶﻓ ‪‬‬
‫ﺐ ِﻣ ‪‬ﻦ ﹶﺫ ‪‬ﻫ ٍ‬
‫ﺻﻠِﻴ ‪‬‬
‫‪‬ﻭﻓِﻰ ‪‬ﻋ‪‬ﻨﻘِﻰ ‪‬‬
‫ﺖ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ِﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻟ ‪‬ﻢ ‪‬ﻳﻜﹸﻮﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ‪ - .‬ﻭﻛﺎﻥ ﻳﻈﻦ ﺃﻥ ﺍﻟﻌﺒﺎﺩﺓ ﺇﳕﺎ ﻫﻲ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟـﺴﺠﻮﺩ ‪-‬‬ ‫ﹸﻗ ﹾﻠ ‪‬‬
‫ﻚ‬
‫ﺤ ‪‬ﺮﻣ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ﹶﻓِﺘ ﹾﻠ ‪‬‬
‫ﺤ ‪‬ﺮﻣ‪‬ﻮ ﹶﻥ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﻣ‪‬ﺎ ﹶﺃﺣ‪ ‬ﱠﻞ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﺤﻠﱡﻮ‪‬ﻧ ‪‬ﻪ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺴ‪‬ﺘ ِ‬
‫ﺤﻠﱡﻮ ﹶﻥ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ‪ »:‬ﹶﺃ ‪‬ﺟ ﹾﻞ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﻳ ِ‬
‫ِﻋﺒ‪‬ﺎ ‪‬ﺩ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ ﹶﻟ ‪‬ﻬ ‪‬ﻢ «‪.‬‬
‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ‪ :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ] ﺟﺰﺀ ‪ - ٧‬ﺻﻔﺤﺔ ‪[ ٧٠‬‬
‫)) ﻭﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺍﲣﺬﻭﺍ ﺃﺣﺒﺎﺭﻫﻢ ﻭﺭﻫﺒﺎ‪‬ﻢ ﺃﺭﺑﺎﺑﺎ ـ ﺣﻴﺚ ﺃﻃﺎﻋﻮﻫﻢ ﰲ ﲢﻠﻴﻞ ﻣﺎ ﺣﺮﻡ ﺍﻟﻠﹼﻪ ﻭﲢﺮﱘ ﻣﺎ‬
‫ﺃﺣﻞ ﺍﻟﻠﹼﻪ ـ ﻳﻜﻮﻧﻮﻥ ﻋﻠﻰ ﻭﺟﻬﲔ‪:‬‬

‫‪٣٣٦‬‬
 ‫‪٣٣٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﻳﻌﻠﻤﻮﺍ ﺃ‪‬ﻢ ﺑﺪﻟﻮﺍ ﺩﻳﻦ ﺍﻟﻠﹼﻪ ﻓﻴﺘﺒﻌﻮ‪‬ﻢ ﻋﻠﻰ ﺍﻟﺘﺒﺪﻳﻞ‪ ،‬ﻓﻴﻌﺘﻘﺪﻭﻥ ﲢﻠﻴﻞ ﻣﺎ ﺣﺮﻡ ﺍﻟﻠﹼﻪ‪ ،‬ﻭﲢﺮﱘ ﻣـﺎ‬
‫ﺃﺣﻞ ﺍﻟﻠﹼﻪ‪،‬ﺍﺗﺒﺎﻋ‪‬ﺎ ﻟﺮﺅﺳﺎﺋﻬﻢ‪ ،‬ﻣﻊ ﻋﻠﻤﻬﻢ ﺃ‪‬ﻢ ﺧﺎﻟﻔﻮﺍ ﺩﻳﻦ ﺍﻟﺮﺳﻞ‪ ،‬ﻓﻬﺬﺍ ﻛﻔﺮ‪ ،‬ﻭﻗﺪ ﺟﻌﻠﻪ ﺍﻟﻠﹼـﻪ ﻭﺭﺳـﻮﻟﻪ‬
‫ﺷﺮﻛﹰﺎ ـ ﻭﺇﻥ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﺼﻠﻮﻥ ﳍﻢ ﻭﻳﺴﺠﺪﻭﻥ ﳍﻢ ـ ﻓﻜﺎﻥ ﻣﻦ ﺍﺗﺒﻊ ﻏﲑﻩ ﰲ ﺧﻼﻑ ﺍﻟﺪﻳﻦ ـ ﻣـﻊ‬
‫ﻋﻠﻤﻪ ﺃﻧﻪ ﺧﻼﻑ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻋﺘﻘﺪ ﻣﺎ ﻗﺎﻟﻪ ﺫﻟﻚ‪ ،‬ﺩﻭﻥ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﻠﹼﻪ ﻭﺭﺳﻮﻟﻪ ـ ﻣﺸﺮﻛﹰﺎ ﻣﺜﻞ ﻫﺆﻻﺀ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻋﺘﻘﺎﺩﻫﻢ ﻭﺇﳝﺎ‪‬ﻢ ﺑﺘﺤﺮﱘ ﺍﳊﻼﻝ ﻭﲢﻠﻴﻞ ﺍﳊﺮﺍﻡ ﺛﺎﺑﺘ‪‬ﺎ‪ ،‬ﻟﻜﻨﻬﻢ ﺃﻃﺎﻋﻮﻫﻢ ﰲ ﻣﻌﺼﻴﺔ ﺍﻟﻠﹼﻪ‪،‬‬
‫ﻛﻤﺎ ﻳﻔﻌﻞ ﺍﳌﺴﻠﻢ ﻣﺎ ﻳﻔﻌﻠﻪ ﻣﻦ ﺍﳌﻌﺎﺻﻲ ﺍﻟﱵ ﻳﻌﺘﻘﺪ ﺃ‪‬ﺎ ﻣﻌﺎﺹ‪ ،‬ﻓﻬﺆﻻﺀ ﳍﻢ ﺣﻜﻢ ﺃﻣﺜـﺎﳍﻢ ﻣـﻦ ﺃﻫـﻞ‬
‫ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻛﻤﺎ ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﻟﻨﱯ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﺃﻧـﻪ ﻗـﺎﻝ‪):‬ﺇﳕـﺎ ﺍﻟﻄﺎﻋـﺔ ﰲ‬
‫ﺍﳌﻌﺮﻭﻑ(‪،‬ﻭﻗﺎﻝ‪):‬ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﻓﻴﻤﺎ ﺃﺣﺐ ﺃﻭ ﻛﺮﻩ‪ ،‬ﻣﺎ ﱂ ﻳﺆﻣﺮ ﲟﻌﺼﻴﺔ(‪/،‬ﻭﻗﺎﻝ‪) :‬ﻻ ﻃﺎﻋﺔ‬
‫ﳌﺨﻠﻮﻕ ﰲ ﻣﻌﺼﻴﺔ ﺍﳋﺎﻟﻖ(‪ ،‬ﻭﻗﺎﻝ‪):‬ﻣﻦ ﺃﻣﺮﻛﻢ ﲟﻌﺼﻴﺔ ﺍﻟﻠﹼﻪ ﻓﻼ ﺗﻄﻴﻌﻮﻩ(‪(( .‬‬
‫*************‬
‫ﻭﻳﻘﻮﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ ] ﺟﺰﺀ ‪ - ٣٥‬ﺻﻔﺤﺔ ‪[٣٧٣- ٣٧٢‬‬
‫))‪ ،‬ﻭﻣﱴ ﺗﺮﻙ ﺍﻟﻌﺎﱂ ﻣﺎ ‪‬ﻋِﻠﻤ‪‬ﻪ ﻣﻦ ‪/‬ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﻭﺍﺗﺒﻊ ﺣﻜﻢ ﺍﳊﺎﻛﻢ ﺍﳌﺨـﺎﻟﻒ ﳊﻜـﻢ ﺍﷲ‬
‫ﻼ‬
‫ﻚ ﹶﻓ ﹶ‬
‫ﺏ ﺃﹸﻧ ِﺰ ﹶﻝ ﺍﻟﻴ ‪‬‬
‫ﻭﺭﺳﻮﻟﻪ ﻛﺎﻥ ﻣﺮﺗﺪ‪‬ﺍ ﻛﺎﻓﺮ‪‬ﺍ‪ ،‬ﻳﺴﺘﺤﻖ ﺍﻟﻌﻘﻮﺑﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﺍﳌﺺ ِﻛﺘ‪‬ﺎ ‪‬‬
‫ﲔ ﺍ‪‬ﺗِﺒﻌ‪‬ﻮﹾﺍ ﻣ‪‬ﺎ ﺃﹸﻧ ِﺰ ﹶﻝ ﺍﻟﻴﻜﹸﻢ ﻣ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ﹶﻻ ‪‬ﺗ‪‬ﺘِﺒﻌ‪‬ﻮﹾﺍ ﻣِـﻦ‬
‫ﺝ ‪‬ﻣ‪‬ﻨ ‪‬ﻪ ِﻟﺘ‪‬ﻨ ِﺬ ‪‬ﺭ ِﺑ ِﻪ ‪‬ﻭ ِﺫ ﹾﻛﺮ‪‬ﻱ ِﻟ ﹾﻠ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺻ ‪‬ﺪ ِﺭ ‪‬ﻙ ‪‬ﺣ ‪‬ﺮ ‪‬‬
‫‪‬ﻳﻜﹸﻦ ﻓِﻲ ‪‬‬
‫ﻼ ﻣ‪‬ﺎ ‪‬ﺗ ﹶﺬ ﱠﻛﺮ‪‬ﻭ ﹶﻥ { ]ﺍﻷﻋﺮﺍﻑ‪[٣ ،١:‬‬ ‫ﺩ‪‬ﻭِﻧ ِﻪ ﹶﺃ ‪‬ﻭِﻟﻴ‪‬ﺎﺀ ﹶﻗﻠِﻴ ﹰ‬
‫ﻭﻟﻮ ﺿﺮﺏ ﻭﺣﺒﺲ ﻭﺃﻭﺫﻱ ﺑﺄﻧﻮﺍﻉ ﺍﻷﺫﻱ ﻟﻴﺪﻉ ﻣﺎ ﻋﻠﻤﻪ ﻣﻦ ﺷﺮﻉ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺍﻟﺬﻱ ﳚﺐ ﺍﺗﺒﺎﻋﻪ ﻭﺍﺗﺒﻊ‬
‫ﺣﻜﻢ ﻏﲑﻩ‪ ،‬ﻛﺎﻥ ﻣﺴﺘﺤﻘﹰﺎ ﻟﻌﺬﺍﺏ ﺍﷲ ﺑﻞ ﻋﻠﻴﻪ ﺃﻥ ﻳﺼﱪ‪ .‬ﻭﺇﻥ ﺃﻭﺫﻱ ﰲ ﺍﷲ ﻓﻬﺬﻩ ﺳـﻨﺔ ﺍﷲ ﰲ ﺍﻷﻧﺒﻴـﺎﺀ‬
‫ﺱ ﺃﹶﻥ ‪‬ﻳ‪‬ﺘ ‪‬ﺮﻛﹸﻮﺍ ﺃﹶﻥ ‪‬ﻳﻘﹸﻮﻟﹸﻮﺍ ﺁ ‪‬ﻣﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻟﹶﺎ ‪‬ﻳ ﹾﻔ‪‬ﺘﻨ‪‬ﻮ ﹶﻥ ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﻓ‪‬ﺘﻨ‪‬ﺎ ﺍﻟﱠـﺬِﻳ ‪‬ﻦ‬
‫ﺐ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺴ ‪‬‬‫ﻭﺃﺗﺒﺎﻋﻬﻢ‪ .‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﺍﱂ ﹶﺃ ‪‬ﺣ ِ‬
‫ﲔ { ]ﺍﻟﻌﻨﻜﺒـﻮﺕ‪ ،[٣ ،١ :‬ﻭﻗـﺎﻝ ﺗﻌـﺎﱃ‪:‬‬ ‫ﺻ ‪‬ﺪﻗﹸﻮﺍ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬ﻌﹶﻠ ‪‬ﻤ ‪‬ﻦ ﺍﹾﻟﻜﹶـﺎ ِﺫِﺑ ‪‬‬
‫ﻣِﻦ ﹶﻗ‪‬ﺒِﻠ ِﻬ ‪‬ﻢ ﹶﻓﹶﻠ‪‬ﻴ ‪‬ﻌﹶﻠ ‪‬ﻤ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬‬
‫} ‪‬ﻭﹶﻟ‪‬ﻨ‪‬ﺒﹸﻠ ‪‬ﻮ‪‬ﻧ ﹸﻜ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻲ ‪‬ﻧ ‪‬ﻌﹶﻠ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤﺠ‪‬ﺎ ِﻫﺪِﻳ ‪‬ﻦ ﻣِﻨ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍﻟﺼ‪‬ﺎِﺑﺮِﻳ ‪‬ﻦ ‪‬ﻭ‪‬ﻧ‪‬ﺒﹸﻠ ‪‬ﻮ ﹶﺃ ‪‬ﺧﺒ‪‬ﺎ ‪‬ﺭ ﹸﻛ ‪‬ﻢ { ]ﳏﻤﺪ‪ ، [١٣:‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﹶﺃ ‪‬ﻡ‬
‫ﻀﺮ‪‬ﺍﺀ ‪‬ﻭ ‪‬ﺯﹾﻟ ِﺰﻟﹸﻮﹾﺍ ‪‬ﺣﺘ‪‬ﻰ‬
‫ﺴ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟ‪‬ﺒ ﹾﺄﺳ‪‬ﺎﺀ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺠ‪‬ﻨ ﹶﺔ ‪‬ﻭﹶﻟﻤ‪‬ﺎ ‪‬ﻳ ﹾﺄِﺗﻜﹸﻢ ‪‬ﻣﹶﺜ ﹸﻞ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﺧﹶﻠ ‪‬ﻮﹾﺍ ﻣِﻦ ﹶﻗ‪‬ﺒِﻠﻜﹸﻢ ‪‬ﻣ ‪‬‬ ‫ﺴ‪‬ﺒ‪‬ﺘ ‪‬ﻢ ﺃﹶﻥ ‪‬ﺗ ‪‬ﺪ ‪‬ﺧﻠﹸﻮﹾﺍ ﺍﹾﻟ ‪‬‬
‫‪‬ﺣ ِ‬
‫ﺐ { ]ﺍﻟﺒﻘﺮﺓ‪(( .[٢١٤ :‬‬ ‫ﺼ ‪‬ﺮ ﺍﻟﹼﻠ ِﻪ ﹶﻗﺮِﻳ ‪‬‬ ‫ﺼ ‪‬ﺮ ﺍﻟﹼﻠ ِﻪ ﺃﹶﻻ ِﺇ ﱠﻥ ‪‬ﻧ ‪‬‬ ‫‪‬ﻳﻘﹸﻮ ﹶﻝ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ‪‬ﻣﺘ‪‬ﻰ ‪‬ﻧ ‪‬‬
‫ﲔ ﹶﻟﻴ‪‬ﻮﺣ‪‬ـﻮ ﹶﻥ ِﺇﻟﹶـﻰ‬ ‫ﺸﻴ‪‬ﺎ ِﻃ ‪‬‬
‫ﺴ ‪‬ﻖ ‪‬ﻭِﺇ ﱠﻥ ﺍﻟـ ‪‬‬ ‫ﻭﻳﻘﻮﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭ ﹶﻻ ‪‬ﺗ ﹾﺄ ﹸﻛﻠﹸﻮﹾﺍ ِﻣﻤ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﺬ ﹶﻛ ِﺮ ﺍ ‪‬ﺳ ‪‬ﻢ ﺍﻟﹼﻠ ِﻪ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭِﺇ‪‬ﻧ ‪‬ﻪ ﹶﻟ ِﻔ ‪‬‬
‫ﺸ ِﺮﻛﹸﻮ ﹶﻥ{ )‪ (١٢١‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪٠‬‬ ‫ﹶﺃ ‪‬ﻭِﻟﻴ‪‬ﺂِﺋ ِﻬ ‪‬ﻢ ِﻟ‪‬ﻴﺠ‪‬ﺎ ِﺩﻟﹸﻮ ﹸﻛ ‪‬ﻢ ‪‬ﻭِﺇ ﹾﻥ ﹶﺃ ﹶﻃ ‪‬ﻌ‪‬ﺘﻤ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ِﺇ‪‬ﻧ ﹸﻜ ‪‬ﻢ ﹶﻟ ‪‬ﻤ ‪‬‬
‫ﺖ ‪‬ﻫ ِﺬ ِﻩ ﺍﻵ‪‬ﻳ ﹸﺔ ﴿ﻭ‪‬ﻻ ‪‬ﺗ ﹾﺄ ﹸﻛﻠﹸﻮﺍ ِﻣﻤ‪‬ﺎ ﻟﹶـ ‪‬ﻢ ﻳ‪‬ـ ﹾﺬ ﹶﻛ ِﺮ ﺍﺳ‪‬ـ ‪‬ﻢ ﺍﻟﻠﱠـ ِﻪ‬ ‫ﺭﻭﻯ ﺍﻟﻄﱪﺍﱐ ‪‬ﻋ ِﻦ ﺍ‪‬ﺑ ِﻦ ‪‬ﻋﺒ‪‬ﺎﺱٍ‪ ،‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻟﻤ‪‬ﺎ ‪‬ﻧ ‪‬ﺰﹶﻟ ‪‬‬
‫ﺖ ِﺑ‪‬ﻴ ِﺪ ‪‬ﻙ‬
‫ﺤ ‪‬ﻤﺪ‪‬ﺍ ‪‬ﻭﻗﹸﻮﻟﹸﻮﺍ ﹶﻟ ‪‬ﻪ‪ :‬ﻣ‪‬ﺎ ‪‬ﺗ ﹾﺬ‪‬ﺑ ‪‬ﺢ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺻﻤ‪‬ﻮﺍ ‪‬ﻣ ‪‬‬ ‫ﺶ ﹶﺃ ﹾﻥ ﺧﺎ ِ‬ ‫ﺱ ِﺇﻟﹶﻰ ﹸﻗ ‪‬ﺮ ‪‬ﻳ ٍ‬ ‫ﺖ ﻓﹶﺎ ِﺭ ‪‬‬ ‫‪‬ﻋﹶﻠ‪‬ﻴﻪِ﴾]ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ ‪ [١٢١‬ﹶﺃ ‪‬ﺭ ‪‬ﺳﹶﻠ ‪‬‬
‫ﲔ‬
‫ﺸﻴ‪‬ﺎ ِﻃ ‪‬‬ ‫ﺖ ‪‬ﻫ ِﺬ ِﻩ ﺍﻵﻳ‪‬ـ ﹸﺔ ﴿ ‪‬ﻭِﺇ ﱠﻥ ﺍﻟـ ‪‬‬ ‫ﺐ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ‪‬ﺣﺮ‪‬ﺍﻡ‪ ،‬ﹶﻓ‪‬ﻨ ‪‬ﺰﹶﻟ ‪‬‬
‫ﺸ ٍﲑ ﻣﻦ‪ ‬ﹶﺫ ‪‬ﻫ ٍ‬ ‫ﺸ ‪‬ﻤ ِ‬ ‫ﲔ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﺣ‪‬ﻼﻝﹲ‪ ،‬ﻭﻣ‪‬ﺎ ﹶﺫ‪‬ﺑ ‪‬ﺢ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑ ‪‬‬ ‫ﺴﻜﱢ ٍ‬ ‫ِﺑ ِ‬
‫ﺶ‪.‬‬
‫ﲔ ﻣ ‪‬ﻦ ﻓﹶﺎ ِﺭﺱ‪ ،‬ﻭﺃ ‪‬ﻭِﻟﻴ‪‬ﺎ ‪‬ﺅ ‪‬ﻫ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹸﻗ ‪‬ﺮ‪‬ﻳ ٍ‬
‫ﺸﻴ‪‬ﺎ ِﻃ ‪‬‬
‫ﹶﻟﻴ‪‬ﻮﺣ‪‬ﻮ ﹶﻥ ِﺇﻟﹶﻰ ﹶﺃ ‪‬ﻭِﻟﻴ‪‬ﺎِﺋ ِﻬ ‪‬ﻢ ِﻟ‪‬ﻴﺠ‪‬ﺎ ِﺩﻟﹸﻮ ﹸﻛﻢ‪]﴾‬ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ ‪ [١٢١‬ﻗﹶﺎ ﹶﻝ‪:‬ﺍﻟ ‪‬‬
‫‪--------------‬‬

‫‪٣٣٧‬‬
 ‫‪٣٣٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺃﻳﻬﺎ ﺍﻟﻘﺎﺿﻲ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ‪:‬‬

‫ﺇﺫﺍ ﻋﺮﻓﺖ ﻫﺬﺍ ‪ ،‬ﻭﻇﻬﺮ ﻟﻚ ﺃﻥ ﺍﻟﻜﻔﺮ ﺍﻟﺒﻮﺍﺡ ﻭﺍﻟﺸﺮﻙ ﺍﻟﺼﺮﺍﺡ ﺍﲣﺎﺫ ﻏﲑ ﺍﷲ ﻣﺸﺮﻋﺎ ‪ -‬ﺳﻮﺍﺀ ﻛﺎﻥ ﻫـﺬﺍ‬
‫ﺍﳌﺸﺮﻉ ﻋﺎﳌﺎ ﺃﻭ ﺣﺎﻛﻤﺎ ﺃﻭ ﻧﺎﺋﺒﺎ ﺃﻭ ﺷﻴﺦ ﻋﺸﲑﺓ ‪ -‬ﻭﻋﻠﻤﺘﻢ ﺃﻥ ﺍﷲ ﻗﺪ ﺣﻜﻢ ﻋﻠﻰ ﺍﻟـﺸﺮﻙ ﰲ ﻛﺘﺎﺑـﻪ ‪،‬‬
‫ﺸ ِﺮ ‪‬ﻙ ﺑِﺎﻟﹼﻠ ِﻪ ﹶﻓ ﹶﻘ ِﺪ ﺍ ﹾﻓ‪‬ﺘﺮ‪‬ﻯ ِﺇﹾﺛﻤ‪‬ﺎ‬
‫ﻚ ِﻟﻤ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎﺀ ‪‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺸ ‪‬ﺮ ‪‬ﻙ ِﺑ ِﻪ ‪‬ﻭ‪‬ﻳﻐ‪ِ ‬ﻔ ‪‬ﺮ ﻣ‪‬ﺎ ﺩ‪‬ﻭ ﹶﻥ ﹶﺫِﻟ ‪‬‬
‫ﻓﻘﺎﻝ ‪ِ } :‬ﺇ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﺃﹶﻥ ‪‬ﻳ ‪‬‬
‫‪‬ﻋﻈِﻴﻤ‪‬ﺎ { )‪ (٤٨‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‬
‫ﰒ ﻋﻠﻤﺘﻢ ﺃﻥ ﺍﳌﺎﺩﺓ "‪ "٢٦‬ﻣﻦ ﺩﺳﺘﻮﺭﻛﻢ ﺍﻟﻮﺿﻌﻲ ﺗﻨﺺ ﻋﻠﻰ ‪:‬‬
‫) ﺃ‪ -‬ﺍﻟﺴﻠﻄﺔ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﺗﻨﺎﻁ ﺑﺎﳌﻠﻚ ﻭﺃﻋﻀﺎﺀ ﳎﻠﺲ ﺍﻻﻣﺔ ‪.‬‬
‫ﺏ‪ -‬ﲤﺎﺭﺱ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﻭﻏﲑﻫﺎ ﺻﻼﺣﻴﺎ‪‬ﺎ ﻭﻣﻬﺎﻣﻬﺎ ﻭﻓﻘﺎ ﳌﻮﺍﺩ ﺍﻟﺪﺳﺘﻮﺭ ( ‪.‬‬
‫ﻋﺮﻓﺘﻢ ﺃﻥ ﻛﻞ ﻣﻦ ﻗﺒﻞ ‪‬ﺬﺍ ﺍﻟﺪﻳﻦ ﺍﶈﺪﺙ ﻭﺍﻟﻜﻔﺮ ﺍﻟﺒﻮﺍﺡ ﺍﳌﻨﺎﻗﺾ ﻟﺪﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﻮﺣﻴﺪﻩ ‪ ،‬ﺃﻧﻪ ﻗﺪ ﺍﲣﺬ‬
‫ﻫﺆﻻﺀ ﺍﳌﺸﺮﻋﲔ ﺃﺭﺑﺎﺑﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﻳﺸﺮﻛﻬﻢ ﻣﻊ ﺍﷲ ﰲ ﻋﺒﺎﺩﺗﻪ ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺷﺎﻛﺮ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻭﻛﺎﻥ ﻗﺎﺿﻲ ﺍﶈﺎﻛﻢ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﺑﺪﺍﻳﺔ ﲢﻜﻴﻢ ﻣﺼﺮ ﻟﻠﻘـﻮﺍﻧﲔ‬
‫ﺍﻟﻮﺿﻌﻴﺔ ‪: -‬‬
‫) ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﱵ ﻓﺮﺿﻬﺎ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻫﻲ ﰲ ﺣﻘﻴﻘﺘﻬﺎ ﺩﻳـﻦ ﺁﺧـﺮ ﺟﻌﻠـﻮﻩ ﺩﻳﻨـﺎ‬
‫ﻟﻠﻤﺴﻠﻤﲔ ﺑﺪﻻ ﻣﻦ ﺩﻳﻨﻬﻢ ﺍﻟﺴﺎﻣﻲ ﺍﻟﻨﻘﻲ ‪ ،‬ﻷ‪‬ﻢ ﺃﻭﺟﺒﻮﺍ ﻋﻠﻴﻬﻢ ﻃﺎﻋﺘﻬﺎ ﻭﻏﺮﺳـﻮﺍ ﰲ ﻗﻠـﻮ‪‬ﻢ ﺣﺒـﻬﺎ‬
‫ﻭﺗﻘﺪﻳﺴﻬﺎ ﻭﺍﻟﻌﺼﺒﻴﺔ ﳍﺎ ‪ . . .‬ﺣﱴ ﺟﺮﻯ ﻋﻠﻰ ﺍﻷﻟﺴﻨﺔ ﻭﺍﻷﻗﻼﻡ ‪-‬ﻛﺜﲑﺍ ‪ -‬ﻛﻠﻤﺎﺕ " ﺗﻘﺪﻳﺲ ﺍﻟﻘـﺎﻧﻮﻥ "‬
‫ﻭ " ﻗﺪﺳﻴﺔ ﺍﻟﻘﺎﻧﻮﻥ " ﻭ " ﺣﺮﻣﺔ ﺍﶈﻜﻤﺔ " ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﻳﺄﺑﻮﻥ ﺃﻥ ﺗﻮﺻﻒ ‪‬ﺎ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻭﺁﺭﺍﺀ ﺍﻟﻔﻘﻬﺎﺀ ‪ ،‬ﺑﻞ ﺣﻴﻨﺌﺬ ﻳﺼﻔﻮ‪‬ﺎ ﺑـ " ﺍﻟﺮﺟﻌﻴﺔ " ﻭ " ﺍﳉﻤﻮﺩ " ﻭ " ﺷﺮﻳﻌﺔ ﺍﻟﻐـﺎﺏ " ﺇﱃ‬
‫ﺃﻣﺜﺎﻝ ﻣﺎ ﺗﺮﻯ ﰲ ﺍﻟﺼﺤﻒ ﻭﺍ‪‬ﻼﺕ ﻭﺍﻟﻜﺘﺐ ﺍﳌﺪﺭﺳﻴﺔ ﺍﻟﱵ ﻳﻜﺘﺒﻬﺎ ﺃﺗﺒﺎﻉ ﺃﻭﻟﺌﻚ ﺍﻟﻮﺛﻨﻴﲔ ‪ - . . .‬ﰒ ﺑﲔ‬
‫ﻛﻴﻒ ﺗﺪﺭﺝ ﺍﻷﻣﺮ ﺑﺎﳌﺴﻠﻤﲔ ﻓﺼﺎﺭﻭﺍ ﻳﻄﻠﻘﻮﻥ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﻭﺩﺭﺍﺳﺘﻬﺎ " ﺍﻟﻔﻘﻪ " ﻭ " ﺍﻟﻔﻘﻴـﻪ " ﻭ "‬
‫ﺍﻟﺘﺸﺮﻳﻊ " ﻭ " ﺍﳌﺸﺮﻉ " ﻭﻣﺎ ﺇﱃ ﺫﻟﻚ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﺗﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻋﻠﻤﺎﺋﻬﺎ ‪ ،‬ﰒ ﺑﲔ ﻛﻴـﻒ‬
‫ﻭﺻﻞ ﺍﳊﺎﻝ ‪‬ﻢ ﺇﱃ ﺍﻟﺪﺭﻙ ﺍﻷﺳﻔﻞ ‪ ،‬ﻓﻨﻔﻮﺍ ﺷﺮﻳﻌﺘﻬﻢ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻦ ﻛﻞ ﺷﻲﺀ ‪ ،‬ﻭﺻﺮﺡ ﻛﺜﲑ ﻣﻨـﻬﻢ ﰲ‬
‫ﻛﺜﲑ ﻣﻦ ﺃﺣﻜﺎﻣﻬﺎ ﺍﻟﻘﻄﻌﻴﺔ ﺍﻟﺜﺒﻮﺕ ﻭﺍﻟﺪﻻﻟﺔ ﺑﺄ‪‬ﺎ ﻻ ﺗﻨﺎﺳﺐ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ‪ ،‬ﻭﺇﳕﺎ ﺷﺮﻋﺖ ﻟﻘﻮﻡ ﺑﺪﺍﺋﻴﲔ ﻏﲑ‬
‫ﻣﺘﻤﺪﻧﲔ ‪ ،‬ﻓﻼ ﺗﺼﻠﺢ ﳍﺬﺍ ﺍﻟﻌﺼﺮ ﺍﻹﻓﺮﳒﻲ ﺍﻟﻮﺛﲏ ﺧـﺼﻮﺻﺎ ﰲ ﺍﳊـﺪﻭﺩ ﺍﳌﻨـﺼﻮﺻﺔ ﰲ ﺍﻟﻜﺘـﺎﺏ ‪،‬‬
‫ﻭﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﺜﺎﺑﺘﺔ ﰲ ﺍﻟﺴﻨﺔ ‪ -. . .‬ﺇﱃ ﺃﻥ ﻗﺎﻝ ‪ :‬ﻭﻟﻘﺪ ﺭﰉ ﻟﻨﺎ ﺍﳌﺴﺘﻌﻤﺮﻭﻥ ﻣﻦ ﻫـﺬﺍ ﺍﻟﻨـﻮﻉ ﻃﺒﻘـﺎﺕ‬
‫ﺃﺭﺿﻌﻮﻫﻢ ﻟﺒﺎﻥ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﺣﱴ ﺻﺎﺭ ﻣﻨﻬﻢ ﻓﺌﺎﺕ ﻋﺎﻟﻴﺔ ﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﺳﻌﺔ ﺍﳌﻌﺮﻓﺔ ‪‬ﺬﺍ ﺍﻟﻠﻮﻥ ﻣـﻦ ﺍﻟـﺪﻳﻦ‬
‫ﺍﳉﺪﻳﺪ ﺍﻟﺬﻳﻦ ﻧﺴﺨﻮﺍ ﺑﻪ ﺷﺮﻳﻌﺘﻬﻢ ‪ ،‬ﻭﻧﺒﻐﺖ ﻓﻴﻪ ﻧﻮﺍﺑﻎ ﻳﻔﺨﺮﻭﻥ ‪‬ﺎ ﻋﻠﻰ ﺭﺟﺎﻝ ﺍﻟﻘﺎﻧﻮﻥ ﰲ ﺃﻭﺭﺑﺎ ‪ ،‬ﻓﺼﺎﺭ‬
‫ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﻜﻔﺮ ﻣﺎ ﱂ ﻳﺒﺘﻞ ﺑﻪ ﺍﻹﺳﻼﻡ ﺑﺄﻱ ﺯﻣﻦ ﺁﺧﺮ ‪ - . . .‬ﻭﺍﻧﺘﻬﻰ ﺑﻘﻮﻟﻪ ‪ :‬ﻭﺻـﺎﺭ ﻫـﺬﺍ‬
‫ﺍﻟﺪﻳﻦ ﺍﳉﺪﻳﺪ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﻳﺘﺤﺎﻛﻢ ﺇﻟﻴﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺃﻛﺜﺮ ﺑﻼﺩ ﺍﻹﺳﻼﻡ ﻓﺴﻮﺍﺀ ﻣﻨﻬﺎ ﻣﺎ ﻭﺍﻓﻖ‬
‫ﰲ ﺑﻌﺾ ﺃﺣﻜﺎﻣﻪ ﺷﻴﺌﺎ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻭ ﻣﺎ ﺧﺎﻟﻔﻬﺎ ( ‪ .‬ﺍﻫـ‬

‫‪٣٣٨‬‬
 ‫‪٣٣٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺃﻧﻈﺮﻭﺍ ﺇﱃ ﻣﺸﺮﻋﻴﻜﻢ ﺃﻣﺜﺎﻝ ﳏﻤﺪ ﻓﺎﺿﻞ ﻭﺍﻟﺴﻨﻬﻮﺭﻱ ﺃﻳﻦ ﻫﻢ ﺍﻵﻥ ؟ ‪ ،‬ﺇ‪‬ﻢ ﲢﺖ ﺃﻃﺒﺎﻕ ﺍﻟﺜﺮﻯ ‪. . .‬‬
‫ﻳﺎﷲ ﻭﻳﺎ ﻟﻠﻌﺠﺐ !‬
‫ﻣﺸﺮﻋﻴﻜﻢ ﳝﻮﺗﻮﻥ !‬
‫ﻭﻟﻜﻦ ﺭﺑﻨﺎ ﻭﻣﺸﺮﻋﻨﺎ ﻭﺣﺎﻛﻤﻨﺎ ﺣﻲ ﻻ ﳝﻮﺕ ‪.‬‬
‫ﺴ ‪‬ﻦ ِﻣ ‪‬ﻦ ﺍﻟﹼﻠ ِﻪ ‪‬ﺣ ﹾﻜﻤ‪‬ﺎ ﱢﻟ ﹶﻘ ‪‬ﻮ ٍﻡ ﻳ‪‬ﻮِﻗﻨ‪‬ﻮ ﹶﻥ{ )‪ (٥٠‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‬
‫ﺤ ﹾﻜ ‪‬ﻢ ﺍﹾﻟﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ِﺔ ‪‬ﻳ‪‬ﺒﻐ‪‬ﻮ ﹶﻥ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪} :‬ﺃ َﹶﻓ ‪‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﺭﲪﻪ ﺍﷲ ‪:‬‬
‫)) ﻳﻨﻜﺮ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﻦ ﺧﺮﺝ ﻋﻦ ﺣﻜﻢ ﺍﷲ ﺍﶈﻜﻢ ﺍﳌﺸﺘﻤﻞ ﻋﻠﻰ ﻛﻞ ﺧﲑ‪ ،‬ﺍﻟﻨﺎﻫﻲ ﻋﻦ ﻛـﻞ ﺷـﺮ‬
‫ﻭﻋﺪﻝ ﺇﱃ ﻣﺎ ﺳﻮﺍﻩ ﻣﻦ ﺍﻵﺭﺍﺀ ﻭﺍﻷﻫﻮﺍﺀ ﻭﺍﻻﺻﻄﻼﺣﺎﺕ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﻟﺮﺟﺎﻝ ﺑﻼ ﻣﺴﺘﻨﺪ ﻣﻦ ﺷـﺮﻳﻌﺔ ﺍﷲ‪،‬‬
‫ﻛﻤﺎ ﻛﺎﻥ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﳛﻜﻤﻮﻥ ﺑﻪ ﻣﻦ ﺍﻟﻀﻼﻻﺕ ﻭﺍﳉﻬﺎﻻﺕ ﳑﺎ ﻳﻀﻌﻮ‪‬ﺎ ﺑﺂﺭﺍﺋﻬﻢ ﻭﺃﻫﻮﺍﺋﻬﻢ‪ ،‬ﻭﻛﻤـﺎ‬
‫ﳛﻜﻢ ﺑﻪ ﺍﻟﺘﺘﺎﺭ ﻣﻦ ﺍﻟﺴﻴﺎﺳﺎﺕ ﺍﳌﻠﻜﻴﺔ ﺍﳌﺄﺧﻮﺫﺓ ﻋﻦ ﻣﻠﻜﻬﻢ ﺟﻨﻜﺰﺧﺎﻥ ﺍﻟﺬﻱ ﻭﺿﻊ ﳍﻢ ﺍﻟﻴﺎﺳـﻖ‪ ،‬ﻭﻫـﻮ‬
‫ﻋﺒﺎﺭﺓ ﻋﻦ ﻛﺘﺎﺏ ﳎﻤﻮﻉ ﻣﻦ ﺃﺣﻜﺎﻡ ﻗﺪ ﺍﻗﺘﺒﺴﻬﺎ ﻣﻦ ﺷﺮﺍﺋﻊ ﺷﱴ‪ :‬ﻣـﻦ ﺍﻟﻴﻬﻮﺩﻳـﺔ ﻭﺍﻟﻨـﺼﺮﺍﻧﻴﺔ ﻭﺍﳌﻠـﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﻓﻴﻬﺎ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺃﺧﺬﻫﺎ ﻣﻦ ﳎﺮﺩ ﻧﻈﺮﻩ ﻭﻫﻮﺍﻩ‪ ،‬ﻓﺼﺎﺭﺕ ﰲ ﺑﻨﻴﻪ ﺷﺮﻋﹰﺎ ﻣﺘﺒﻌـﹰﺎ‬
‫ﻳﻘﺪﻣﻮﻧﻪ ﻋﻠﻰ ﺍﳊﻜﻢ ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﻤﻦ ﻓﻌﻞ‬
‫ﺫﻟﻚ ﻣﻨﻬﻢ ﻓﻬﻮ ﻛﺎﻓﺮ ﳚﺐ ﻗﺘﺎﻟﻪ ﺣﱴ ﻳﺮﺟﻊ ﺇﱃ ﺣﻜﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻓﻼ ﳛﻜﻢ ﺳﻮﺍﻩ ﰲ ﻗﻠﻴﻞ ﻭﻻ ﻛـﺜﲑ‬
‫(( ﺗﻔﺴﲑ ﺍﺑﻦ ﻛﺜﲑ‬
‫‪----------------------‬‬
‫ﺃﻳﻬﺎ ﺍﻟﻘﺎﺿﻲ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ‪:‬‬
‫ﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﻋﺎﺩﺍﻧﺎ ﻗﻮﻣﻨﺎ ‪ ،‬ﻭﺭﻣﻮﻧﺎ ﻋﻦ ﻗﻮﺱ ﻭﺍﺣﺪﺓ ‪ ،‬ﻭﻇﺎﻫﺮﻭﻧﺎ ﺑﺎﻟﻌﺪﺍﺀ ﺍﻟﺼﺮﻳﺢ ‪ ،‬ﻭﺑـﺬﻟﻮﺍ ﺍﻟﻐـﺎﱄ‬
‫ﻭﺍﻟﺮﺧﻴﺺ ﻣﻦ ﺃﺟﻞ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻌﻈﻴﻤﺔ ‪ ،‬ﻭﻟﻜﻦ ﺃﱏ ﳍﻢ ؟ ﻭﺍﷲ ﺟﻞ ﺫﻛـﺮﻩ ﻳﻘـﻮﻝ ‪} :‬‬
‫‪‬ﻳﺮِﻳﺪ‪‬ﻭ ﹶﻥ ﺃﹶﻥ ‪‬ﻳ ﹾﻄ ِﻔﺆ‪‬ﻭﹾﺍ ﻧ‪‬ﻮ ‪‬ﺭ ﺍﻟﹼﻠﻪِ ِﺑﹶﺄ ﹾﻓﻮ‪‬ﺍ ِﻫ ِﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ﹾﺄﺑ‪‬ﻰ ﺍﻟﹼﻠ ‪‬ﻪ ِﺇ ﱠﻻ ﺃﹶﻥ ‪‬ﻳِﺘ ‪‬ﻢ ﻧ‪‬ﻮ ‪‬ﺭ ‪‬ﻩ ‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﻛ ِﺮ ‪‬ﻩ ﺍﹾﻟﻜﹶـﺎِﻓﺮ‪‬ﻭ ﹶﻥ{ )‪ (٣٢‬ﺳـﻮﺭﺓ‬
‫ﺍﻟﺘﻮﺑﺔ ‪٠‬‬
‫ﺽ ﹶﻛﻤ‪‬ـﺎ‬ ‫ﺨِﻠ ﹶﻔ‪‬ﻨﻬ‪‬ﻢ ﻓِـﻲ ﺍﻟﹾـﹶﺄ ‪‬ﺭ ِ‬‫ﺴ‪‬ﺘ ‪‬‬ ‫ﺕ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭ ‪‬ﻋ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ﺍﻟﱠﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﻣِﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﻋ ِﻤﻠﹸﻮﺍ ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ِ‬
‫ﻒ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻣِﻦ ﹶﻗ‪‬ﺒِﻠ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬ﻤ ﱢﻜ‪‬ﻨ ‪‬ﻦ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺩِﻳ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺍﱠﻟﺬِﻱ ﺍ ‪‬ﺭ‪‬ﺗﻀ‪‬ﻰ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﹶﻟ‪‬ﻴ‪‬ﺒ ‪‬ﺪﹶﻟ‪‬ﻨﻬ‪‬ﻢ ﻣ‪‬ﻦ ‪‬ﺑﻌ‪‬ـ ِﺪ ﺧ‪‬ـ ‪‬ﻮِﻓ ِﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻣﻨ‪‬ـﺎ‬
‫ﺍ ‪‬ﺳ‪‬ﺘﺨ‪‬ﹶﻠ ‪‬‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟﻔﹶﺎ ِﺳﻘﹸﻮ ﹶﻥ{ )‪ (٥٥‬ﺳﻮﺭﺓ ﺍﻟﻨــﻮﺭ‬
‫ﻚ ﹶﻓﹸﺄ ‪‬ﻭﹶﻟِﺌ ‪‬‬
‫ﺸ ِﺮﻛﹸﻮ ﹶﻥ ﺑِﻲ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ‪‬ﻭﻣ‪‬ﻦ ﻛﹶ ﹶﻔ ‪‬ﺮ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹶﺫِﻟ ‪‬‬
‫‪‬ﻳ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ‪‬ﻧِﻨﻲ ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫ﻓﺎﻟﻘﻀﻴﺔ ﻟﻴﺴﺖ ﻗﻀﻴﺔ " ﻗﻨﺎﺑﻞ ﻭﺳﻼﺡ ﻭﻣﺘﻔﺠﺮﺍﺕ " ﻭﺇﳕﺎ ﻗﻀﻴﺔ ﺩﻋﻮﺓ ﺗﻮﺣﻴﺪ ﻭﺩﻳﻦ ‪ . . .‬ﻓﻠﻘﺪ ﻃﻮﺭﺩﻧﺎ‬
‫ﻣﻨﺬ ﻣﺪﺓ ﻃﻮﻳﻠﺔ ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺴﺒﺐ ﻷﻥ ﺇﺧﻮﺍﻧﻨﺎ ﺑﺪﺃﻭﺍ ﻳﻨﺸﺮﻭﻥ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻜﺮﳝﺔ ‪ -‬ﺩﻋﻮﺓ ﺍﻷﻧﺒﻴﺎﺀ ‪ -‬ﺑﲔ‬
‫ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻗﺎﻣﻮﺍ ﺑﻌﻘﺪ ﺣﻠﻘﺎﺕ ﺍﻟﺪﺭﻭﺱ ﰲ ﺍﳌﺴﺎﺟﺪ ﻭﺍﻟﺒﻴﻮﺕ ‪ ،‬ﻣﻦ ﺃﺟﻞ ﺇﺧﺮﺍﺝ ﺍﻟﻨﺎﺱ ﻣـﻦ ﺍﻟـﺸﺮﻙ ﺇﱃ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ‪ ،‬ﻭﻣﻦ ﺿﻴﻖ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﺳﻌﺔ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ‪ ،‬ﻭﻣﻦ ﺍﳉﻮﺭ ﻭﺍﻟﻈﻠﻢ ﺇﱃ ﺍﻟﻌﺪﻝ ﻭﺍﻷﻣﻦ ‪ ،‬ﻭﻣﻦ ﻧـﺎﺭ‬

‫‪٣٣٩‬‬
 ‫‪٣٤٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺟﻬﻨﻢ ﺇﱃ ﺟﻨﺎﺕ ﻋﺪﻥ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻳ‪‬ﺎ ﹶﻗ ‪‬ﻮ ‪‬ﻣﻨ‪‬ﺎ ﹶﺃﺟِﻴﺒ‪‬ﻮﺍ ﺩ‪‬ﺍ ِﻋ ‪‬ﻲ ﺍﻟﱠﻠ ِﻪ ﻭ‪‬ﺁ ِﻣﻨ‪‬ﻮﺍ ِﺑ ِﻪ ‪‬ﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟﻜﹸﻢ ﻣ‪‬ـﻦ ﹸﺫﻧ‪‬ـﻮِﺑ ﹸﻜ ‪‬ﻢ‬
‫ﺏ ﹶﺃﻟِﻴ ٍﻢ{ )‪ (٣١‬ﺳﻮﺭﺓ ﺍﻷﺣﻘﺎﻑ ‪٠‬‬ ‫ﺠ ‪‬ﺮﻛﹸﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋﺬﹶﺍ ٍ‬
‫‪‬ﻭ‪‬ﻳ ِ‬
‫ﻭﻗﺪ ﻛﻨﺎ ﲰﻌﻨﺎ ﻭﻗﺮﺃﻧﺎ ﻋﻤﺎ ﻳﻔﻌﻠﻪ ﺯﺑﺎﻧﻴﺔ ﺍﳌﺨﺎﺑﺮﺍﺕ ﰲ ﺳﺎﺣﺎﺕ ﺍﻟﺘﻌﺬﻳﺐ ‪ ،‬ﻭﻣﺎ ﺍﻗﺘﺮﻓﻮﻩ ﲝﻖ ﺇﺧـﻮﺍﻥ ﻟﻨـﺎ‬
‫ﲰﻮﺍ ﺑـ " ﻗﻀﻴﺔ ﻣﺆﺗﺔ " ‪ ،‬ﻭﻣﺎ ﻓﻌﻠﻪ ﺯﺑﺎﻧﻴﺔ ﺍﳌﺨﺎﺑﺮﺍﺕ ﻣﻦ ﺗﻌﺬﻳﺐ ﺟﺴﺪﻱ ﻭﳏﺎﻭﻟﺔ ﺇﻫﺎﻧﺔ ﻭﺗﺪﻧﻴﺲ ﻟﻜﺮﺍﻣﺔ‬
‫ﻫﺆﻻﺀ ﺍﻟﻔﺘﻴﺔ ‪.‬‬
‫ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻰ ‪‬ﻫ ‪‬ﺮ‪‬ﻳ ‪‬ﺮ ﹶﺓ ﻗﹶﺎﻝﹶ ﺟ‪‬ﺎ َﺀ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﺇﻟﹶﻰ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﹶﻓﻘﹶـﺎ ﹶﻝ‬
‫ﺖ ِﺇ ﹾﻥ ﻗﹶﺎ‪‬ﺗﹶﻠﻨِﻰ ﻗﹶﺎ ﹶﻝ‬
‫ﻚ «‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﻼ ‪‬ﺗ ‪‬ﻌ ِﻄ ِﻪ ﻣ‪‬ﺎﹶﻟ ‪‬‬
‫ﺖ ِﺇ ﹾﻥ ﺟ‪‬ﺎ َﺀ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ‪‬ﻳﺮِﻳ ‪‬ﺪ ﹶﺃ ‪‬ﺧ ﹶﺬ ﻣ‪‬ﺎﻟِﻰ ﻗﹶﺎ ﹶﻝ » ﹶﻓ ﹶ‬
‫ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﹶﺃ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫ﺖ ِﺇ ﹾﻥ ﹶﻗ‪‬ﺘ ﹾﻠ‪‬ﺘ ‪‬ﻪ ﻗﹶﺎ ﹶﻝ » ﻫ‪‬ـ ‪‬ﻮ ﻓِـﻰ ﺍﻟﻨ‪‬ـﺎ ِﺭ‬ ‫ﺖ ‪‬ﺷﻬِﻴ ‪‬ﺪ «‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬ ‫ﺖ ِﺇ ﹾﻥ ﹶﻗ‪‬ﺘﹶﻠﻨِﻰ ﻗﹶﺎ ﹶﻝ » ﹶﻓﹶﺄ‪‬ﻧ ‪‬‬ ‫» ﻗﹶﺎِﺗ ﹾﻠ ‪‬ﻪ «‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬
‫«‪.‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‬
‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪:‬‬
‫ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻜﱪﻯ ] ﺟﺰﺀ ‪ - ٥‬ﺻﻔﺤﺔ ‪[ ٥٣٧‬‬
‫ﺐ ﺇ ‪‬ﺟﻤ‪‬ﺎﻋ‪‬ﺎ ﻓﹶﺎﹾﻟ ‪‬ﻌ ‪‬ﺪ ‪‬ﻭ ﺍﻟـﺼ‪‬ﺎِﺋ ﹸﻞ‬
‫ﺤ ‪‬ﺮ ‪‬ﻣ ِﺔ ﻭ‪‬ﺍﻟﺪ‪‬ﻳ ِﻦ ﹶﻓﻮ‪‬ﺍ ِﺟ ‪‬‬ ‫ﻉ ‪‬ﺩ ﹾﻓ ِﻊ ﺍﻟﺼ‪‬ﺎِﺋ ِﻞ ‪‬ﻋ ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫)) ‪‬ﻭﹶﺃﻣ‪‬ﺎ ِﻗﺘ‪‬ﺎ ﹸﻝ ﺍﻟ ‪‬ﺪ ﹾﻓ ِﻊ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ﹶﺃ‪‬ﻧﻮ‪‬ﺍ ِ‬
‫ﺐ‬
‫ﺴ ِ‬ ‫ﻁ ‪‬ﺑ ﹾﻞ ‪‬ﻳ ‪‬ﺪﹶﻓ ‪‬ﻊ ِﺑﺤ‪‬ـ ‪‬‬
‫ﻁ ﹶﻟ ‪‬ﻪ ‪‬ﺷ ‪‬ﺮ ﹲ‬
‫ﺸ‪‬ﺘ ‪‬ﺮ ﹸ‬
‫ﺐ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟِﺈﳝ‪‬ﺎ ِﻥ ِﻣ ‪‬ﻦ ‪‬ﺩ ﹾﻓ ِﻌ ِﻪ ﹶﻓﻠﹶﺎ ‪‬ﻳ ‪‬‬
‫ﺴ ‪‬ﺪ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ﻭ‪‬ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻟﹶﺎ ‪‬ﺷ ‪‬ﻲ َﺀ ﹶﺃ ‪‬ﻭ ‪‬ﺟ ‪‬‬ ‫ﺍﱠﻟﺬِﻱ ‪‬ﻳ ﹾﻔ ِ‬
‫ﺻﺤ‪‬ﺎ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭ ﹶﻏ‪‬ﻴ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ((‬
‫ﻚ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ُﺀ ﹶﺃ ‪‬‬
‫ﺺ ﻋ‪‬ﻠﹶﻰ ﹶﺫِﻟ ‪‬‬
‫ﺍﹾﻟِﺈ ‪‬ﻣﻜﹶﺎ ِﻥ ‪ .‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻧ ‪‬‬
‫ﻭﳓﻦ ﺑﻔﻀﻞ ﺍﷲ ﺃﺻﺤﺎﺏ ﺩﻋﻮﺓ ﻋﻈﻴﻤﺔ ﲪﻠﻬﺎ ﻗﺒﻠﻨﺎ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﻮﻥ ‪ ،‬ﻓﻼ ﺑﺪ ﳊﺎﻣﻞ ﻫﺬﻩ ﺍﻟـﺪﻋﻮﺓ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺻﺎﺣﺐ ﺃﻧﻔﺔ ﻭﻋﺰﺓ ﻭﻛﺮﺍﻣﺔ ‪ ،‬ﻓﻮﺍﷲ ﺇﻥ ﺍﳌﻮﺕ ﺃﺣﺐ ﺇﻟﻴﻨﺎ ﻣﻦ ﺃﻥ ﻳﺪﻧﺲ ﻋﺮﺽ ﺃﺣﺪﻧﺎ ‪ ،‬ﻭﺍﳌﻮﺕ‬
‫ﺃﺣﺐ ﺇﻟﻴﻨﺎ ﻣﻦ ﺃﻥ ﻳﺪﺍﻫﻢ ﺟﻨﻮﺩ ﺍﻟﻄﺎﻏﻮﺕ ﺑﻴﻮﺗﻨﺎ ﻓﻴﻘﻮﺩﻭﻧﺎ ﻣﻦ ﺑﲔ ﺃﻫﺎﻟﻴﻨﺎ ﻭﺃﻃﻔﺎﻟﻨﺎ ‪. .‬‬
‫ﳓﻦ ‪ -‬ﺃﻳﻬﺎ ﺍﻟﻘﺎﺿﻲ ‪ -‬ﻻ ﻧﻘﻮﻝ ﻫﺬﺍ ﺣﱴ ﻧﻌﻠﻤﻚ ﲝﺎﻟﻨﺎ ‪ ،‬ﻭﻟﻜﻦ ﻧﻘﻮﻝ ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ‪:‬‬
‫ﲔ{ )‪ (٥٥‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪٠‬‬ ‫ﺠ ِﺮ ِﻣ ‪‬‬
‫ﲔ ‪‬ﺳﺒِﻴ ﹸﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺴ‪‬ﺘِﺒ ‪‬‬
‫ﺕ ‪‬ﻭِﻟ‪‬ﺘ ‪‬‬
‫ﺼ ﹸﻞ ﺍﻵﻳ‪‬ﺎ ِ‬
‫ﻚ ﻧ ﹶﻔ ‪‬‬
‫} ‪‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﻓﻨﺤﻦ ﻧﻌﻠﻢ ‪ -‬ﺑﻔﻀﻞ ﺍﷲ ‪ -‬ﻣﺎ ﻫﻲ ﺗﻜﺎﻟﻴﻒ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻌﻈﻴﻤﺔ ﻭﻣﺎ ﻳﺘﺒﻌﻬﺎ ﻣﻦ ﺃﺫﻯ ﲜﻤﻴﻊ ﺃﺷـﻜﺎﻟﻪ ‪،‬‬
‫ﺏ ﻣِﻦ ﹶﻗ‪‬ﺒِﻠ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ِﻣ ‪‬ﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ‬
‫ﺴ ‪‬ﻤ ‪‬ﻌ ‪‬ﻦ ِﻣ ‪‬ﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺃﹸﻭﺗ‪‬ﻮﺍﹾ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫ﺴ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﻟ‪‬ﺘ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﹶﻟ‪‬ﺘ‪‬ﺒﹶﻠ ‪‬ﻮ ﱠﻥ ﻓِﻲ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍِﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭﺃﹶﻧ ﹸﻔ ِ‬
‫ﻚ ِﻣ ‪‬ﻦ ‪‬ﻋ ‪‬ﺰ ِﻡ ﺍ ُﻷﻣ‪‬ﻮ ِﺭ{ )‪ (١٨٦‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‬ ‫ﺼِﺒﺮ‪‬ﻭﹾﺍ ‪‬ﻭ‪‬ﺗ‪‬ﺘﻘﹸﻮﹾﺍ ﹶﻓِﺈ ﱠﻥ ﹶﺫِﻟ ‪‬‬‫ﹶﺃ ‪‬ﺷ ‪‬ﺮﻛﹸﻮﹾﺍ ﹶﺃﺫﹰﻯ ﹶﻛِﺜﲑ‪‬ﺍ ‪‬ﻭﺇِﻥ ‪‬ﺗ ‪‬‬
‫ﻓﻨﺒﲔ ﻟﻚ ‪ -‬ﻭﻻ ﳜﻔﻰ ﻋﻠﻴﻚ ‪ -‬ﻣﻨﺎﺩﺍﺗﻜﻢ ﺑﺎﻟﺪﳝﻘﺮﺍﻃﻴﺔ ‪ -‬ﺫﻟﻚ ﺍﻟﺪﻳﻦ ﺍﻟﻜﻔﺮﻱ ﺍﶈﺪﺙ‪ -‬ﻓﺘﻘﺘﻠﻮﻥ ﺍﻟﻨـﺎﺱ‬
‫ﺑﺎﺳﻢ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ‪ ،‬ﻭﺗﺒﻴﺤﻮﻥ ﺍﳋﻤﺮ ﻭﺍﻟﺰﻧﺎ ﻭﺍﻟﻔﺴﺎﺩ ﺑﺎﺳﻢ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ‪ ،‬ﻭﺗﺰﻋﻖ ﺃﺑﻮﺍﻗﻜﻢ ﺍﻹﻋﻼﻣﻴﺔ ﺑـﺸﱴ‬
‫ﻭﺳﺎﺋﻠﻬﺎ ﺗﺰﻳﻦ ﺻﻮﺭﺓ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺍﶈﺪﺙ ﻭﺗﺼﻔﻪ ﺑﺎﻟﻌﺪﻝ ﻭﺍﻻﺗﺰﺍﻥ ‪ ،‬ﻭﺣﺮﻳﺔ ﺍﻟﻔﺮﺩ ﻭﻛﺮﺍﻣﺔ ﺍﳌﻮﺍﻃﻦ ‪ -‬ﻭﻣﺎ‬
‫ﻗﺘﻞ ﳏﻤﻮﺩ ﺍﻟﻌﻮﺍﳌﺔ ﺇﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﻛﺮﺍﻣﺔ ﺍﳌﻮﺍﻃﻦ ﻋﻨﺪﻛﻢ ‪ -‬ﻓﻬﺎ ﺃﻧﺘﻢ ﺗﺰﺟﻮﻥ ﺑﺎﺳﻢ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﻟﻜـﺎﻓﺮﺓ‬
‫ﺍﻟﻨﺎﺱ ﰲ ﻏﻴﺎﻫﺐ ﺍﻟﺴﺠﻮﻥ ﺃﺳﺮﺍﺑﺎ ﺇﺛﺮ ﺃﺳﺮﺍﺏ ‪ ،‬ﻤﻬﻢ ﺷﱴ ‪ ،‬ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﻟﺘﻬﻤﺔ‬
‫ﺍﳌﻀﺤﻜﺔ ﺍﳌﺴﻤﺎﺓ " ﺇﻃﺎﻟﺔ ﺍﻟﻠﺴﺎﻥ " ﻓﻜﻞ ﺇﻧﺴﺎﻥ ﻳﻘﻒ ﰲ ﻭﺟﻮﻫﻜﻢ ﻟﻴﺼﺪﻉ ﺑﻜﻠﻤﺔ ﺍﳊﻖ ﺗﻌﺎﻗﺒﻮﻧﻪ ﻷﻧـﻪ‬
‫ﺃﻃﺎﻝ ﺍﻟﻠﺴﺎﻥ ﻋﻠﻰ ﺍﻟﻨﻈﺎﻡ ﻭﻃﻮﺍﻏﻴﺘﻪ !‬

‫‪٣٤٠‬‬
 ‫‪٣٤١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﻤﺎ ﻫﻲ ﺇﻃﺎﻟﺔ ﺍﻟﻠﺴﺎﻥ ﰲ ﺷﺮﻋﻜﻢ ﻭﻗﺎﻧﻮﻧﻜﻢ ﺍﻟﻮﺿﻌﻲ ؟! ‪. .‬‬

‫ﺴﺒ‪‬ﻮﹾﺍ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻋ ‪‬ﺪﻭ‪‬ﺍ ِﺑ ‪‬ﻐﻴ‪‬ـ ِﺮ ِﻋﻠﹾـ ٍﻢ‬
‫ﺴﺒ‪‬ﻮﹾﺍ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ﻣِﻦ ﺩ‪‬ﻭ ِﻥ ﺍﻟﹼﻠ ِﻪ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﻳﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ ﻛﺘﺎﺑﻪ ‪ } :‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﻚ ‪‬ﺯﻳ‪‬ﻨ‪‬ﺎ ِﻟ ﹸﻜ ﱢﻞ ﹸﺃ ‪‬ﻣ ٍﺔ ‪‬ﻋ ‪‬ﻤﹶﻠ ‪‬ﻬ ‪‬ﻢ ﹸﺛ ‪‬ﻢ ِﺇﻟﹶﻰ ‪‬ﺭ‪‬ﺑﻬِﻢ ‪‬ﻣ ‪‬ﺮ ِﺟ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ﹶﻓ‪‬ﻴ‪‬ﻨ‪‬ﺒﹸﺌﻬ‪‬ﻢ ِﺑﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﹾﺍ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ{ )‪ (١٠٨‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‬
‫ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﻳﻘﻮﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑﻩ ﻫﺬﻩ ﺍﻵﻳﺔ ‪:‬‬
‫) ﻓﺎﻟﺴﺐ ﺍ‪‬ﺮﺩ ﰲ ﺩﻳﻨﻨﺎ ﺇﻥ ﻛﺎﻥ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻣﻔﺴﺪﺓ ﺃﻋﻈﻢ ﻳﻨﻬﻰ ﻋﻨﻪ ( ‪.‬‬
‫ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﻓﺼﻠﻨﺎﻫﺎ ﻟﻜﻢ ﻭﺍﻟﱵ ﺗﺴﻤﻮ‪‬ﺎ ﺃﻧﺘﻢ ﰲ ﺷﺮﻋﻜﻢ " ﺇﻃﺎﻟﺔ ﻟﺴﺎﻥ " ‪ ،‬ﻫﻲ ﰲ‬
‫ﺷﺮﻋﻨﺎ ﺍﳌﻄﻬﺮ ﺣﻖ ﻭﻭﺍﺟﺐ ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ )) :‬ﺳﻴﺪ ﺍﻟـﺸﻬﺪﺍﺀ ﲪـﺰﺓ ‪،‬‬
‫ﻭﺭﺟﻞ ﻗﺎﻡ ﺇﱃ ﺇﻣﺎﻡ ﺟﺎﺋﺮ ﻓﺄﻣﺮﻩ ﻭ‪‬ﺎﻩ ﻓﻘﺘﻠﻪ (( ‪،‬‬
‫ﻓﻘﻮﻝ ﺍﳊﻖ ﻭﺗﻌﺮﻳﺔ ﺍﻟﺒﺎﻃﻞ ﻣﻄﻠﻮﺏ ﰲ ﺷﺮﻋﻨﺎ ‪،‬ﻓﻘﺪ ﺭﻭﻯ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋﺒ‪‬ﺎ ‪‬ﺩ ﹶﺓ ‪‬ﺑ ِﻦ ﺍﹾﻟ ‪‬ﻮﻟِﻴ ِﺪ ﺑ‪‬ـ ِﻦ‬
‫ﺴ ِﺮ‬
‫ﺴ ‪‬ﻤ ِﻊ ﻭ‪‬ﺍﻟﻄﱠﺎ ‪‬ﻋ ِﺔ ﻓِﻰ ﺍﹾﻟﻌ‪‬ـ ‪‬‬‫‪‬ﻋ‪‬ﺒﺎ ‪‬ﺩ ﹶﺓ ‪‬ﻋ ‪‬ﻦ ﹶﺃﺑِﻴ ِﻪ ‪‬ﻋ ‪‬ﻦ ‪‬ﺟ ‪‬ﺪ ِﻩ ﻗﹶﺎ ﹶﻝ ﺑ‪‬ﺎ‪‬ﻳ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻋﻠﹶﻰ ﺍﻟ ‪‬‬
‫ﺤ ‪‬ﻖ ﹶﺃ‪‬ﻳ‪‬ﻨﻤ‪‬ـﺎ‬
‫ﻉ ﺍ َﻷ ‪‬ﻣ ‪‬ﺮ ﹶﺃ ‪‬ﻫﹶﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ‪‬ﻧﻘﹸﻮ ﹶﻝ ﺑِﺎﹾﻟ ‪‬‬
‫ﻂ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹾﻜ ‪‬ﺮ ِﻩ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﹶﺃﹶﺛ ‪‬ﺮ ٍﺓ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﹶﻻ ‪‬ﻧﻨ‪‬ﺎ ِﺯ ‪‬‬ ‫ﺸِ‬ ‫ﺴ ِﺮ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ‪‬ﻨ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟ‪‬ﻴ ‪‬‬
‫ﻑ ﻓِﻰ ﺍﻟﱠﻠ ِﻪ ﹶﻟ ‪‬ﻮ ‪‬ﻣ ﹶﺔ ﹶﻻِﺋ ٍﻢ‪.‬‬
‫ﹸﻛﻨ‪‬ﺎ ﹶﻻ ‪‬ﻧﺨ‪‬ﺎ ‪‬‬
‫ﺸ ‪‬ﻮ ﹶﻥ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ِﺇﻟﱠﺎ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻭ ﹶﻛﻔﹶـﻰ‬
‫ﺨ‪‬‬ ‫ﺸ ‪‬ﻮ‪‬ﻧ ‪‬ﻪ ‪‬ﻭﻟﹶﺎ ﻳ‪ ‬‬ ‫ﺨ‪‬‬ ‫ﺕ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻣﺎﺩﺣﺎ ﻫﺆﻻﺀ ‪ } :‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻳ‪‬ﺒﱢﻠﻐ‪‬ﻮ ﹶﻥ ِﺭﺳ‪‬ﺎﻟﹶﺎ ِ‬
‫ﺑِﺎﻟﱠﻠ ِﻪ ‪‬ﺣﺴِﻴﺒ‪‬ﺎ{ )‪ (٣٩‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ‪٠‬‬
‫ﻓﻌﻨﺪﻣﺎ ﻳﻘﻒ ﺍﳌﻮﺣﺪ ﻳﺘﻜﻠﻢ ﲟﺎ ﻳﻌﺘﻘﺪ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﻧﺒﻴﻪ ‪ ،‬ﺩﺍﻋﻴﺎ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ‪ ،‬ﳏﺬﺭﺍ ﺇﻳـﺎﻫﻢ‬
‫ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺍﳌﺸﺮﻛﲔ ﻭﻣﻦ ﻣﺘﺎﺑﻌﺘﻬﻢ ‪ ،‬ﻣﻮﺿﺤﺎ ﺫﻟﻚ ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﻨﻘﻠﻲ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﻧﺒﻴﻪ ‪ ،‬ﻭﺍﻟﻌﻘﻠﻲ‬
‫ﺤﻜﹸـ ‪‬ﻢ ِﺑﻬ‪‬ـﺎ‬ ‫ﳑﺎ ﺟﺒﻠﺖ ﻋﻠﻴﻪ ﻓﻄﺮﺓ ﺍﳌﺆﻣﻦ ﻛﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ‪ِ} :‬ﺇﻧ‪‬ﺎ ﺃﹶﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ﺍﻟ‪‬ﺘ ‪‬ﻮ ‪‬ﺭﺍ ﹶﺓ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻫﺪ‪‬ﻯ ‪‬ﻭﻧ‪‬ﻮ ‪‬ﺭ ‪‬ﻳ ‪‬‬
‫ﺏ ﺍﻟﹼﻠ ِﻪ ‪‬ﻭﻛﹶـﺎﻧ‪‬ﻮﹾﺍ ‪‬ﻋﹶﻠﻴ‪‬ـ ِﻪ‬ ‫ﺤ ِﻔﻈﹸﻮﹾﺍ ﻣِﻦ ﻛِﺘ‪‬ﺎ ِ‬ ‫ﺍﻟ‪‬ﻨِﺒﻴ‪‬ﻮ ﹶﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﺃ ‪‬ﺳﹶﻠﻤ‪‬ﻮﹾﺍ ِﻟﱠﻠﺬِﻳ ‪‬ﻦ ﻫ‪‬ﺎﺩ‪‬ﻭﹾﺍ ﻭ‪‬ﺍﻟﺮ‪‬ﺑ‪‬ﺎِﻧﻴ‪‬ﻮ ﹶﻥ ﻭ‪‬ﺍ َﻷ ‪‬ﺣﺒ‪‬ﺎ ‪‬ﺭ ِﺑﻤ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﻚ‬
‫ﺤﻜﹸﻢ ِﺑﻤ‪‬ﺎ ﺃﹶﻧ ‪‬ﺰ ﹶﻝ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻓﹸﺄ ‪‬ﻭﹶﻟﺌِـ ‪‬‬‫ﻼ ‪‬ﻭﻣ‪‬ﻦ ﱠﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬‫ﺸ‪‬ﺘﺮ‪‬ﻭﹾﺍ ﺑِﺂﻳ‪‬ﺎﺗِﻲ ﹶﺛ ‪‬ﻤﻨ‪‬ﺎ ﹶﻗﻠِﻴ ﹰ‬
‫ﺸ ‪‬ﻮ ِﻥ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﺱ ﻭ‪‬ﺍ ‪‬ﺧ ‪‬‬‫ﺸ ‪‬ﻮﹾﺍ ﺍﻟﻨ‪‬ﺎ ‪‬‬‫ﺨ‪‬‬ ‫ﻼ ‪‬ﺗ ‪‬‬
‫‪‬ﺷ ‪‬ﻬﺪ‪‬ﺍﺀ ﹶﻓ ﹶ‬
‫‪‬ﻫ ‪‬ﻢ ﺍﹾﻟﻜﹶﺎِﻓﺮ‪‬ﻭ ﹶﻥ{ )‪ (٤٤‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‬
‫ﻓﻤﻦ ﻳﻘﻒ ﻳﻨﻜﺮ ﺃﻥ ﻣﻦ ﱂ ﳛﻜﻢ ﲟﺎ ﺍﻧﺰﻝ ﺍﷲ ‪ ،‬ﻣﻌﻄﻼ ﻟﺸﺮﻋﻪ ‪ ،‬ﻣﺴﺘﺒﺪﻻ ﳊﻜﻤﻪ ‪ ،‬ﻏﲑ ﻛﺎﻓﺮ ؟! ‪.‬‬
‫ﻓﻬﻞ ﺗﺒﻴﲔ ﻣﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻋﻦ ﺍﻟﺬﻱ ﳛﻜﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ‪ ،‬ﻳﻌﺘﱪ ﰲ ﺷﺮﻋﻜﻢ ﺍﻟﻮﺿﻌﻲ ﺇﻃﺎﻟﺔ ﻟﺴﺎﻥ ؟!‬
‫ﻭﻟﻘﺪ ﺻﺪﻕ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﲔ ﻗﺎﻝ ‪)) :‬ﻳﻜﹸﻮ ﹸﻥ ﻓِﻲ ﺁ ِﺧ ِﺮ ﺍﻟ ‪‬ﺰﻣ‪‬ﺎ ِﻥ ﹸﺃ ‪‬ﻣﺮ‪‬ﺍ ُﺀ ﹶﻇﹶﻠﻤ‪‬ـﺔﹲ‪ ،‬ﻭ ‪‬ﻭ ‪‬ﺯﺭ‪‬ﺍ ُﺀ‬
‫ﻚ ﺍﻟ ‪‬ﺰ ‪‬ﻣ ‪‬ﻦ ﻓﹶﻼ ‪‬ﻳﻜﹸﻮ‪‬ﻧ ‪‬ﻦ ﻟﹶـ ‪‬ﻬ ‪‬ﻢ ﺟ‪‬ﺎِﺑﻴ‪‬ﺎ ﻭ‪‬ﻻ ‪‬ﻋﺮِﻳﻔﹰـﺎ‬
‫ﺴ ﹶﻘﺔﹲ‪ ،‬ﻭﹸﻗﻀ‪‬ﺎﹲﺓ ‪‬ﺧ ‪‬ﻮ‪‬ﻧﺔﹲ‪ ،‬ﻭﹸﻓ ﹶﻘﻬ‪‬ﺎ ُﺀ ﹶﻛ ﹶﺬ‪‬ﺑﺔﹲ‪ ،‬ﹶﻓﻤ‪ ‬ﻦ ﹶﺃ ‪‬ﺩ ‪‬ﺭ ‪‬ﻙ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﹶﺫِﻟ ‪‬‬
‫ﹶﻓ ‪‬‬
‫ﻭ‪‬ﻻ ‪‬ﺷ ‪‬ﺮ ِﻃﻴ‪‬ﺎ (( ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ﻭﻫﻮ ﺣﺴﻦ‬
‫‪ ،‬ﻭﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺇﺫﺍ ﺫﻛﺮﻧﺎﻩ ﻧﺼﺤﺎ ﻟﻜﻢ ‪ ،‬ﻗﻠﺘﻢ " ﺇﻃﺎﻟﺔ ﻟﺴﺎﻥ " ‪. .‬‬
‫ﻭﻫﺬﺍ ﺯﻣﺎﻥ ﺍﻧﻘﻠﺐ ﻓﻴﻪ ﺍﳊﻖ ﺑﺎﻃﻼ ﻭﺍﻟﺒﺎﻃﻞ ﺣﻘﺎ ‪.‬‬

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 ‫‪٣٤٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﻠﻘﺪ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻭﻗﺒﻠﻪ ﺍﻷﻧﺒﻴﺎﺀ ‪ -‬ﻳﻌﺮﻭﻥ ﺃﺻﻨﺎﻡ ﺍﻟﻘﻮﻡ ﻭﺃﳍﺘـﻬﻢ ﺍﳌـﺪﻋﺎﺓ ‪،‬‬
‫ﻭﻳﺴﻔﻬﻮﻥ ﺃﺣﻼﻣﻬﻢ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ﺫﺍﻛﺮﺍ ﺇﺑﺮﺍﻫﻴﻢ ‪ } :‬ﻗﹶﺎ ﹶﻝ ﹶﺃﹶﻓ‪‬ﺘ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ﹶﻥ ﻣِﻦ ﺩ‪‬ﻭ ِﻥ ﺍﻟﱠﻠ ِﻪ ﻣ‪‬ﺎ ﻟﹶﺎ ﻳ‪‬ﻨ ﹶﻔ ‪‬ﻌ ﹸﻜ ‪‬ﻢ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ‪‬ﻭﻟﹶـﺎ‬
‫ﻑ ﱠﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭِﻟﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ﹶﻥ ﻣِﻦ ﺩ‪‬ﻭ ِﻥ ﺍﻟﱠﻠ ِﻪ ﹶﺃﹶﻓﻠﹶﺎ ‪‬ﺗ ‪‬ﻌ ِﻘﻠﹸﻮ ﹶﻥ{ )‪ (٦٧‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ‬ ‫ﻀ ‪‬ﺮ ﹸﻛ ‪‬ﻢ )‪ (٦٦‬ﹸﺃ ‪‬‬ ‫‪‬ﻳ ‪‬‬
‫ﺖ‬
‫ﺖ ﻟﹶ ‪‬ﻪ ﻣ‪‬ﺎ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﻣ‪‬ﺎ ‪‬ﺭﹶﺃﻳ‪‬ـ ‪‬‬ ‫)) ﻓﻔﻲ ﻣﺴﻨﺪ ﺃﲪﺪ ﺑﺴﻨﺪ ﺻﺤﻴﺢ ‪‬ﻋ ‪‬ﻦ ‪‬ﻋ‪‬ﺒﺪِ ﺍﻟﱠﻠ ِﻪ ‪‬ﺑ ِﻦ ‪‬ﻋ ‪‬ﻤﺮِﻭ ‪‬ﺑ ِﻦ ﺍﹾﻟﻌ‪‬ﺎﺻِﻰ ﻗﹶﺎ ﹶﻝ ﹸﻗ ﹾﻠ ‪‬‬
‫ﻀ ‪‬ﺮ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ‬
‫ﺖ ‪‬ﺗ ﹾﻈ ِﻬ ‪‬ﺮ ِﻣ ‪‬ﻦ ‪‬ﻋﺪ‪‬ﺍ ‪‬ﻭِﺗ ِﻪ‪ .‬ﻗﹶﺎ ﹶﻝ ﺣ‪‬ـ ‪‬‬
‫ﺖ ِﻣ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻓِﻴﻤ‪‬ﺎ ﻛﹶﺎ‪‬ﻧ ‪‬‬ ‫ﹸﻗ ‪‬ﺮﻳ‪‬ﺸﹰﺎ ﹶﺃﺻ‪‬ﺎ‪‬ﺑ ‪‬‬
‫ﺠ ِﺮ ﹶﻓ ﹶﺬ ﹶﻛﺮ‪‬ﻭﺍ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ﻣ‪‬ﺎ ‪‬ﺭﹶﺃ‪‬ﻳﻨ‪‬ﺎ ِﻣﹾﺜ ﹶﻞ ﻣ‪‬ﺎ‬ ‫ﺤ‪‬‬‫‪‬ﻭﹶﻗ ِﺪ ﺍ ‪‬ﺟ‪‬ﺘ ‪‬ﻤ ‪‬ﻊ ﹶﺃ ‪‬ﺷﺮ‪‬ﺍﹸﻓ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳﻮ‪‬ﻣﺎﹰ ﻓِﻰ ﺍﹾﻟ ِ‬
‫ﺐ ﺁِﻟ ‪‬ﻬ‪‬ﺘﻨ‪‬ﺎ ﹶﻟ ﹶﻘ ‪‬ﺪ‬
‫ﻕ ‪‬ﺟﻤ‪‬ﺎ ‪‬ﻋ‪‬ﺘﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﺳ ‪‬‬ ‫ﺏ ﺩِﻳ‪‬ﻨﻨ‪‬ﺎ ‪‬ﻭﹶﻓ ‪‬ﺮ ‪‬‬
‫ﻼ ‪‬ﻣﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﺷ‪‬ﺘ ‪‬ﻢ ﺁﺑ‪‬ﺎﺀَﻧ‪‬ﺎ ‪‬ﻭﻋ‪‬ﺎ ‪‬‬ ‫ﻂ ‪‬ﺳ ﱠﻔ ‪‬ﻪ ﹶﺃ ‪‬ﺣ ﹶ‬
‫ﺻ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ِﻣ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ِﻞ ﹶﻗ ﱡ‬
‫‪‬‬
‫ﻚ ِﺇ ﹾﺫ ﹶﻃﹶﻠ ‪‬ﻊ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻـﻠﻰ ﺍﷲ‬ ‫ﺻ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ِﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﻣ ٍﺮ ‪‬ﻋﻈِﻴ ٍﻢ‪ .‬ﹶﺃ ‪‬ﻭ ﹶﻛﻤ‪‬ﺎ ﻗﹶﺎﻟﹸﻮﺍ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻓ‪‬ﺒ‪‬ﻴ‪‬ﻨﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﹶﻛ ﹶﺬﻟِ ‪‬‬ ‫‪‬‬
‫ﺾ ﻣ‪‬ﺎ‬ ‫ﺖ ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﻣ ‪‬ﺮ ِﺑ ِﻬ ‪‬ﻢ ﹶﻏ ‪‬ﻤﺰ‪‬ﻭ ‪‬ﻩ ِﺑ‪‬ﺒ ‪‬ﻌ ِ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﹶﻓﹶﺄ ﹾﻗ‪‬ﺒ ﹶﻞ ‪‬ﻳ ‪‬ﻤﺸِﻰ ‪‬ﺣﺘ‪‬ﻰ ﺍﺳ‪‬ﺘﹶﻠ ‪‬ﻢ ﺍﻟ ‪‬ﺮ ﹾﻛ ‪‬ﻦ ﹸﺛ ‪‬ﻢ ‪‬ﻣ ‪‬ﺮ ِﺑ ِﻬ ‪‬ﻢ ﻃﹶﺎﺋِﻔﹰﺎ ﺑِﺎﹾﻟ‪‬ﺒ‪‬ﻴ ِ‬
‫ﻚ ﻓِﻰ ‪‬ﻭ ‪‬ﺟ ِﻬ ِﻪ‬ ‫ﺖ ﹶﺫِﻟ ‪‬‬ ‫ﻚ ﻓِﻰ ‪‬ﻭ ‪‬ﺟ ِﻬ ِﻪ ﹸﺛ ‪‬ﻢ ‪‬ﻣﻀ‪‬ﻰ ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﻣ ‪‬ﺮ ِﺑ ِﻬ ‪‬ﻢ ﺍﻟﺜﱠﺎِﻧ‪‬ﻴ ﹶﺔ ﹶﻏ ‪‬ﻤﺰ‪‬ﻭ ‪‬ﻩ ِﺑ ِﻤﹾﺜِﻠﻬ‪‬ﺎ ﹶﻓ ‪‬ﻌ ‪‬ﺮ ﹾﻓ ‪‬‬ ‫ﺖ ﹶﺫِﻟ ‪‬‬ ‫‪‬ﻳﻘﹸﻮ ﹸﻝ‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻓ ‪‬ﻌ ‪‬ﺮ ﹾﻓ ‪‬‬
‫ﺤﻤ‪‬ـ ٍﺪ‬ ‫ﺲ ‪‬ﻣ ‪‬‬
‫ﺶ ﹶﺃﻣ‪‬ﺎ ﻭ‪‬ﺍﱠﻟﺬِﻯ ‪‬ﻧﻔﹾـ ‪‬‬ ‫ﺸ ‪‬ﺮ ﹸﻗ ‪‬ﺮ‪‬ﻳ ٍ‬‫ﺴ ‪‬ﻤﻌ‪‬ﻮ ﹶﻥ ﻳ‪‬ﺎ ‪‬ﻣ ‪‬ﻌ ‪‬‬ ‫ﹸﺛ ‪‬ﻢ ‪‬ﻣﻀ‪‬ﻰ ﹸﺛ ‪‬ﻢ ‪‬ﻣ ‪‬ﺮ ِﺑ ِﻬ ‪‬ﻢ ﺍﻟﺜﱠﺎِﻟﹶﺜ ﹶﺔ ﹶﻓ ‪‬ﻐ ‪‬ﻤﺰ‪‬ﻭ ‪‬ﻩ ِﺑ ِﻤﹾﺜِﻠﻬ‪‬ﺎ ﹶﻓﻘﹶﺎ ﹶﻝ » ‪‬ﺗ ‪‬‬
‫ﺕ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ‪‬ﻡ ﹶﻛِﻠ ‪‬ﻤ‪‬ﺘ ‪‬ﻪ ‪‬ﺣﺘ‪‬ﻰ ﻣ‪‬ﺎ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ِﺇ ﱠﻻ ﹶﻛﹶﺄ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ‪‬ﺭﹾﺃ ِﺳ ِﻪ ﻃﹶﺎِﺋ ‪‬ﺮ ﻭ‪‬ﺍﻗِـ ‪‬ﻊ‬ ‫ِﺑ‪‬ﻴ ِﺪ ِﻩ ﹶﻟ ﹶﻘ ‪‬ﺪ ِﺟﹾﺌ‪‬ﺘ ﹸﻜ ‪‬ﻢ ﺑِﺎﻟ ﱠﺬ‪‬ﺑ ِﺢ «‪ .‬ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬ ِ‬
‫ﻑ ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ـﺎ‬ ‫ﺼ ِﺮ ‪‬‬
‫ﺠ ‪‬ﺪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ِﻝ ‪‬ﺣﺘ‪‬ﻰ ِﺇ‪‬ﻧﻪ‪ ‬ﹶﻟ‪‬ﻴﻘﹸﻮ ﹸﻝ ﺍ‪‬ﻧ ‪‬‬ ‫ﺴ ِﻦ ﻣ‪‬ﺎ ‪‬ﻳ ِ‬ ‫ﻚ ﹶﻟ‪‬ﻴ ‪‬ﺮﹶﻓﺌﹸﻮ ‪‬ﻩ ِﺑﹶﺄ ‪‬ﺣ ‪‬‬
‫‪‬ﺣﺘ‪‬ﻰ ِﺇ ﱠﻥ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ﻓِﻴ ِﻪ ‪‬ﻭﺻ‪‬ﺎ ﹰﺓ ﹶﻗ‪‬ﺒ ﹶﻞ ﹶﺫِﻟ ‪‬‬
‫ﻑ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﺣﺘ‪‬ﻰ‬ ‫ﺼ ‪‬ﺮ ‪‬‬ ‫ﺖ ‪‬ﺟﻬ‪‬ﻮ ﹰﻻ‪ .‬ﻗﹶﺎ ﹶﻝ ﻓﹶﺎ‪‬ﻧ ‪‬‬ ‫ﻑ ﺭ‪‬ﺍﺷِﺪﹰﺍ ﹶﻓﻮ‪‬ﺍﻟﱠﻠ ِﻪ ﻣ‪‬ﺎ ﹸﻛ‪‬ﻨ ‪‬‬‫ﺼ ِﺮ ‪‬‬ ‫ﺍﹾﻟﻘﹶﺎ ِﺳ ِﻢ ﺍ‪‬ﻧ ‪‬‬
‫ﺾ ﹶﺫ ﹶﻛ ‪‬ﺮ‪‬ﺗ ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﺑﹶﻠ ﹶﻎ ﻣِ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺑﹶﻠ ‪‬ﻐ ﹸﻜ ‪‬ﻢ ‪‬ﻋﻨ‪‬ـ ‪‬ﻪ‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ِﻟ‪‬ﺒ ‪‬ﻌ ٍ‬
‫ﺠ ِﺮ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ‪‬ﻣ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺤ‪‬‬
‫ِﺇﺫﹶﺍ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ‪‬ﻐ ‪‬ﺪ ﺍ ‪‬ﺟ‪‬ﺘ ‪‬ﻤﻌ‪‬ﻮﺍ ﻓِﻰ ﺍﹾﻟ ِ‬
‫ﻚ ِﺇ ﹾﺫ ﹶﻃﹶﻠ ‪‬ﻊ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬ ‫‪‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ﺑ‪‬ﺎ ‪‬ﺩﹶﺃ ﹸﻛ ‪‬ﻢ ِﺑﻤ‪‬ﺎ ‪‬ﺗ ﹾﻜ ‪‬ﺮﻫ‪‬ﻮ ﹶﻥ ‪‬ﺗ ‪‬ﺮ ﹾﻛ‪‬ﺘﻤ‪‬ﻮ ‪‬ﻩ ﹶﻓ‪‬ﺒﻴ‪‬ﻨﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﻓِﻰ ﹶﺫِﻟ ‪‬‬
‫ﺖ ﺍﱠﻟﺬِﻯ ‪‬ﺗﻘﹸﻮ ﹸﻝ ﹶﻛﺬﹶﺍ ‪‬ﻭ ﹶﻛﺬﹶﺍ‪ِ .‬ﻟﻤ‪‬ـﺎ ﻛﹶـﺎ ﹶﻥ‬ ‫ﻭﺳﻠﻢ‪ -‬ﹶﻓ ‪‬ﻮﹶﺛﺒ‪‬ﻮﺍ ِﺇﹶﻟ‪‬ﻴ ِﻪ ‪‬ﻭﹾﺛ‪‬ﺒ ﹶﺔ ‪‬ﺭ ‪‬ﺟ ٍﻞ ﻭ‪‬ﺍ ِﺣ ٍﺪ ﹶﻓﹶﺄﺣ‪‬ﺎﻃﹸﻮﺍ ِﺑ ِﻪ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﹶﻟﻪ‪ ‬ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺐ ﺁِﻟ ‪‬ﻬِﺘ ِﻬﻢ‪ ‬ﻭﺩِﻳِﻨ ِﻬ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ » -‬ﻧ ‪‬ﻌ ‪‬ﻢ ﹶﺃﻧ‪‬ﺎ ﺍﻟﱠـﺬِﻯ‬ ‫‪‬ﻳ‪‬ﺒﹸﻠ ‪‬ﻐ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ِﻣ ‪‬ﻦ ‪‬ﻋ‪‬ﻴ ِ‬
‫ﺼﺪ‪‬ﻳ ‪‬ﻖ ﺩ‪‬ﻭ‪‬ﻧ ‪‬ﻪ ‪‬ﻳﻘﹸـﻮ ﹸﻝ‬ ‫ﺠ ‪‬ﻤ ِﻊ ِﺭﺩ‪‬ﺍِﺋ ِﻪ‪ .‬ﻗﹶﺎ ﹶﻝ ‪‬ﻭﻗﹶﺎ ‪‬ﻡ ﹶﺃﺑ‪‬ﻮ ‪‬ﺑ ﹾﻜ ٍﺮ ﺍﻟ ‪‬‬
‫ﻼ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺧ ﹶﺬ ِﺑ ‪‬ﻤ ‪‬‬
‫ﺖ ‪‬ﺭ ‪‬ﺟ ﹰ‬
‫ﻚ «‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻓﹶﻠ ﹶﻘ ‪‬ﺪ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬ ‫ﹶﺃﻗﹸﻮ ﹸﻝ ﹶﺫِﻟ ‪‬‬
‫ﺖ‬
‫ﺖ ﹸﻗ ‪‬ﺮﻳ‪‬ﺸﹰﺎ ‪‬ﺑﹶﻠ ‪‬ﻐ ‪‬‬
‫ﻚ َﻷ ‪‬ﺷ ‪‬ﺪ ﻣ‪‬ﺎ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬‫ﺼ ‪‬ﺮﻓﹸﻮﺍ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ ﹶﻓِﺈ ﱠﻥ ﹶﺫِﻟ ‪‬‬ ‫ﻼ ﹶﺃ ﹾﻥ ‪‬ﻳﻘﹸﻮ ﹶﻝ ‪‬ﺭ‪‬ﺑ ‪‬ﻰ ﺍﻟﱠﻠ ‪‬ﻪ( ‪ .‬ﹸﺛ ‪‬ﻢ ﺍ‪‬ﻧ ‪‬‬
‫‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻳ‪‬ﺒﻜِﻰ ) ﹶﺃ‪‬ﺗ ﹾﻘ‪‬ﺘﻠﹸﻮ ﹶﻥ ‪‬ﺭ ‪‬ﺟ ﹰ‬
‫ﻂ‪(( .‬‬ ‫ِﻣ‪‬ﻨ ‪‬ﻪ ﹶﻗ ﱡ‬
‫ﻣﻊ ﺃﻥ ﺩﻋﻮﺗﻪ ﱂ ﻳﻜﻦ ﻓﻴﻬﺎ ﺷﺘﻢ ﻭﻻ ﺳﺐ ﻭﻻ ﻓﺤﺶ ‪. . .‬‬
‫ﻓﻬﺬﻩ ﺳﻨﺔ ﺃﻧﺒﻴﺎﺋﻨﺎ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭﻋﻠﻰ ﺧﻄﺎﻫﻢ ﻧﺴﲑ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ‪.‬‬
‫ﺑﻴﻨﻤﺎ ﺍﻟﺬﻱ ﻳﺴﺐ ﺧﺎﻟﻖ ﻛﻞ ﺷﻲﺀ ﳛﺎﻛﻢ ‪ -‬ﰲ ﺷﺮﻋﻜﻢ ‪ -‬ﺑﺄﻳﺎﻡ ﻗﻠﻴﻠﺔ ﺃﻗﻞ ﳑﻦ ﻳﺴﺐ ﺣﺎﻛﻤﻜﻢ !‬
‫ﺑﺎﷲ ﻋﻠﻴﻚ ﺃﻳﻬﺎ ﺍﻟﻘﺎﺿﻲ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻣﻦ ﻫﻮ ﺭﺑﻜﻢ ﺇﺫﺍ ؟!‬
‫ﺃﻧﺘﻢ ﺗﻘﻮﻟﻮﻥ ﰲ ﺷﻌﺎﺭﺍﺗﻜﻢ ) ﺍﷲ ‪ ،‬ﺍﻟﻮﻃﻦ ‪ ،‬ﺍﳌﻠﻚ ( ‪ ،‬ﻓﺎﷲ ﻛﺘﺎﺑﻪ ﻣﻘﺪﻡ ﻋﻠﻰ ﺍﻟﻮﻃﻦ ﻭﺍﳌﻠﻚ ‪ ،‬ﰒ ﻋﻘﻮﺑـﺔ‬
‫ﻣﻦ " ﺃﻃﺎﻝ ﻟﺴﺎﻧﻪ " ﻋﻠﻰ ﺍﳌﻠﻚ ﺃﻛﱪ ﻣﻦ ﻋﻘﻮﺑﺔ ﻣﻦ ﺃﻃﻞ ﺍﻟﻠﺴﺎﻥ ﻋﻠﻰ ﺍﷲ ﻋﺰ ﻭﺟﻞ ‪ ،‬ﻓﻤﻦ ﻫﻮ ﺍﻹﻟﻪ ﺍﳊﻖ‬
‫ﰲ ﺷﺮﻋﻜﻢ ؟!‬
‫ﺃﻳﻬﺎ ﺍﻟﻘﺎﺿﻲ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ‪:‬‬

‫‪٣٤٢‬‬
 ‫‪٣٤٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﲔ ‪‬ﺧﺼِﻴﻤ‪‬ﺎ‬ ‫ﺱ ِﺑﻤ‪‬ﺎ ﹶﺃﺭ‪‬ﺍ ‪‬ﻙ ﺍﻟﹼﻠﻪ‪ ‬ﻭ ﹶﻻ ‪‬ﺗﻜﹸﻦ ﱢﻟ ﹾﻠﺨ‪‬ﺂِﺋِﻨ ‪‬‬ ‫ﺤ ﹸﻜ ‪‬ﻢ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺤ ‪‬ﻖ ِﻟ‪‬ﺘ ‪‬‬
‫ﺏ ﺑِﺎﻟﹾ ‪‬‬
‫ﻚ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ِ } :‬ﺇﻧ‪‬ﺎ ﺃﹶﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﺴ ‪‬ﻬ ‪‬ﻢ ِﺇ ﱠﻥ‬
‫ﺨﺘ‪‬ﺎﻧ‪‬ﻮ ﹶﻥ ﺃﹶﻧ ﹸﻔ ‪‬‬
‫) ‪ (١٠٥‬ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔ ِﺮ ﺍﻟﹼﻠ ‪‬ﻪ ِﺇ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﻛﹶﺎ ﹶﻥ ﹶﻏﻔﹸﻮﺭ‪‬ﺍ ‪‬ﺭﺣِﻴﻤ‪‬ﺎ ) ‪ (١٠٦‬ﻭ ﹶﻻ ‪‬ﺗﺠ‪‬ﺎ ِﺩ ﹾﻝ ‪‬ﻋ ِﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺨﻔﹸﻮ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﻟﹼﻠ ِﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ِﺇ ﹾﺫ‬
‫ﺴﺘ‪ ‬‬
‫ﺱ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬‫ﺨﻔﹸﻮ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﺐ ﻣ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﺧﻮ‪‬ﺍﻧ‪‬ﺎ ﹶﺃﺛِﻴﻤ‪‬ﺎ ) ‪ (١٠٧‬ﻳ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﺍﻟﻠﹼ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ِ‬
‫‪‬ﻳ‪‬ﺒ‪‬ﻴﺘ‪‬ﻮ ﹶﻥ ﻣ‪‬ﺎ ﹶﻻ ‪‬ﻳ ‪‬ﺮﺿ‪‬ﻰ ِﻣ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ِﻝ ‪‬ﻭﻛﹶﺎ ﹶﻥ ﺍﻟﹼﻠ ‪‬ﻪ ِﺑﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ‪‬ﻣﺤِﻴﻄﹰﺎ ) ‪ (١٠٨‬ﻫ‪‬ﺎﺃﹶﻧ‪‬ﺘ ‪‬ﻢ ﻫ‪‬ـﺆ‪‬ﻻﺀ ﺟ‪‬ﺎ ‪‬ﺩﹾﻟ‪‬ﺘ ‪‬ﻢ ﻋ‪‬ـ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‬
‫ﻼ ) ‪ { (١٠٩‬ﺳـﻮﺭﺓ‬ ‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﹶﻓﻤ‪‬ﻦ ‪‬ﻳﺠ‪‬ﺎ ِﺩ ﹸﻝ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﺃﹶﻡ ﻣ‪‬ﻦ ‪‬ﻳﻜﹸﻮ ﹸﻥ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻭﻛِـﻴ ﹰ‬
‫ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫ﺍﻟﻨﺴﺎﺀ‪. .‬‬
‫ﻭﻻ ﻳﻜﻮﻥ ﺍﳊﻖ ﺇﻻ ﰲ ﻛﺘﺎﺏ ﺍﷲ ‪. .‬‬
‫ﺠ‪‬ﻨ ِﺔ ﻭ‪‬ﺍﹾﺛﻨ‪‬ﺎ ِﻥ ﻓِﻰ‬
‫ﻼﹶﺛ ﹲﺔ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ﻓِﻰ ﺍﹾﻟ ‪‬‬
‫ﺃﺫﻛﺮﻛﻢ ﺃﻳﻬﺎ ﺍﻟﻘﻀﺎﺓ ﺑﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ )) :‬ﺍﹾﻟ ﹸﻘﻀ‪‬ﺎ ﹸﺓ ﺛﹶ ﹶ‬
‫ﺤ ﹾﻜ ِﻢ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﻓِـﻰ‬ ‫ﺤ ‪‬ﻖ ﹶﻓﺠ‪‬ﺎ ‪‬ﺭ ﻓِﻰ ﺍﹾﻟ ‪‬‬ ‫ﺤ ‪‬ﻖ ﹶﻓ ﹶﻘﻀ‪‬ﻰ ِﺑ ِﻪ ‪‬ﻭ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ‪‬ﻋ ‪‬ﺮﻑ‪ ‬ﺍﹾﻟ ‪‬‬
‫ﻑ ﺍﹾﻟ ‪‬‬
‫ﺠ‪‬ﻨ ِﺔ ﹶﻓ ‪‬ﺮ ‪‬ﺟ ﹲﻞ ‪‬ﻋ ‪‬ﺮ ‪‬‬
‫ﺍﻟﻨ‪‬ﺎ ِﺭ ﹶﻓﹶﺄﻣ‪‬ﺎ ﺍﱠﻟﺬِﻯ ﻓِﻰ ﺍﹾﻟ ‪‬‬
‫ﺱ ‪‬ﻋﻠﹶﻰ ‪‬ﺟ ‪‬ﻬ ٍﻞ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﻓِﻰ ﺍﻟﻨ‪‬ﺎ ِﺭ‪ ((.‬ﺃﺑﻮ ﺩﺍﻭﺩ ﺑﺴﻨﺪ ﺻﺤﻴﺢ ‪٠‬‬
‫ﺍﻟﻨ‪‬ﺎ ِﺭ ‪‬ﻭ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ﹶﻗﻀ‪‬ﻰ ﻟِﻠﻨ‪‬ﺎ ِ‬
‫ﻭﺍﳊﻖ ﻣﺎ ﻭﺍﻓﻖ ﺍﻟﺸﺮﻉ ﻭﺣﺪﻩ ‪.‬‬
‫ﻓﻮﺍﷲ ﺇﻧﻨﺎ ﻋﻠﻰ ﻫﺪﺍﻳﺘﻜﻢ ﳊﺮﻳﺼﻮﻥ ‪ ،‬ﻭﺇ‪‬ﺎ ﻭﺍﷲ ﺃﻳﺎﻡ ﻗﻼﺋﻞ ﻭﺗﻨﻘﻀﻲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻓﺮﺑﺢ ﻓﻴﻬﺎ ﻣـﻦ‬
‫ﺭﺑﺢ ﻭﺧﺴﺮ ﻓﻴﻬﺎ ﻣﻦ ﺧﺴﺮ ‪ ،‬ﻓﺈﻧﻜﻢ ﻣﺎ ﺗﻘﻀﻮﻥ ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ ﻗﻀﺎﺀ ﺇﻻ ﻭﺳﻴﻘﻀﻲ ﻋﻠﻴﻜﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ‬
‫ﻗﻀﺎﺀ ﺃﺩﻫﻰ ﻭﺃﻣﺮ ‪ -‬ﻋﻨﺪﻣﺎ ﺗﻘﺒﻠﻮﻥ ﻋﻠﻰ ﺍﷲ ﻓﺮﺍﺩﻯ ‪ -‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ِﺟﹾﺌ‪‬ﺘﻤ‪‬ﻮﻧ‪‬ـﺎ ﻓﹸـﺮ‪‬ﺍﺩ‪‬ﻯ ﹶﻛﻤ‪‬ـﺎ‬
‫‪‬ﺧﹶﻠ ﹾﻘﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﹶﺃﻭ‪ ‬ﹶﻝ ‪‬ﻣ ‪‬ﺮ ٍﺓ ‪‬ﻭ‪‬ﺗ ‪‬ﺮ ﹾﻛﺘ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﺧ ‪‬ﻮﹾﻟﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻭ ‪‬ﺭﺍﺀ ﹸﻇﻬ‪‬ﻮ ِﺭ ﹸﻛ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻧﺮ‪‬ﻯ ‪‬ﻣ ‪‬ﻌ ﹸﻜ ‪‬ﻢ ﺷ‪ ‬ﹶﻔﻌ‪‬ﺎﺀ ﹸﻛ ‪‬ﻢ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﺯ ‪‬ﻋ ‪‬ﻤ‪‬ﺘ ‪‬ﻢ ﹶﺃ‪‬ﻧﻬ‪‬ـ ‪‬ﻢ‬
‫ﺿ ﱠﻞ ﻋ‪‬ﻨﻜﹸﻢ ﻣ‪‬ﺎ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬ﺰ ‪‬ﻋﻤ‪‬ﻮ ﹶﻥ{ )‪ (٩٤‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ‪٠‬‬ ‫ﻓِﻴ ﹸﻜ ‪‬ﻢ ‪‬ﺷ ‪‬ﺮﻛﹶﺎﺀ ﹶﻟﻘﹶﺪ ‪‬ﺗ ﹶﻘ ﱠﻄ ‪‬ﻊ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬‬
‫ﻋﻨﺪﻫﺎ ‪ -‬ﻭﺍﷲ ‪ -‬ﻟﻦ ﲡﺪﻭﺍ ﻟﻜﻢ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻭﻟﻴﺎ ﻭﻻ ﻧﺼﲑﺍ ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻨﻴﺎﺷﲔ ﻭﺍﻟﺮﺗﺐ ﻭﺍﻟﺒﺰﺍﺕ ﺍﻟﻌﺴﻜﺮﻳﺔ‬
‫ﺸ ‪‬ﺮ‬
‫ﺤ‪‬‬‫ﺍﻟﻨﺎﻋﻤﺔ ﻟﻦ ﺗﻨﻔﻌﻜﻢ ﻋﻨﺪ ﺍﷲ ‪ ،‬ﻓﻔﻲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،‬ﻗﺎﻝ ‪ )) :‬ﻳ ‪‬‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ِﺇﻟﹶـﻰ‬
‫ﺖ ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ﺍﻟ‪‬ﻨﺴ‪‬ﺎ ُﺀ ﻭ‪‬ﺍﻟ ‪‬ﺮﺟ‪‬ﺎ ﹸﻝ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ ‪‬ﻳ‪‬ﻨ ﹸﻈ ‪‬ﺮ ‪‬ﺑﻌ‪‬ـ ‪‬‬ ‫ﺍﻟﻨ‪‬ﺎﺱ‪ ‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﺣﻔﹶﺎ ﹰﺓ ‪‬ﻋﺮ‪‬ﺍ ﹰﺓ ﹸﻏ ‪‬ﺮ ﹰﻻ «‪ .‬ﹸﻗ ﹾﻠ ‪‬‬
‫ﺾ (( ﺃﺧﺮﺟـﻪ‬ ‫ﻀ ‪‬ﻬ ‪‬ﻢ ِﺇﻟﹶﻰ ‪‬ﺑ ‪‬ﻌ ٍ‬ ‫ﺸ ﹸﺔ ﺍ َﻷ ‪‬ﻣ ‪‬ﺮ ﺃﹶ ‪‬ﺷ ‪‬ﺪ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﻨ ﹸﻈ ‪‬ﺮ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺾ ﻗﹶﺎ ﹶﻝ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ » -‬ﻳ‪‬ﺎ ﻋ‪‬ﺎِﺋ ‪‬‬ ‫‪‬ﺑ ‪‬ﻌ ٍ‬
‫ﻣﺴﻠﻢ‬
‫ﻭﺃﻣﺎ ﺍﻟﻘﺎﺿﻴﺎﻥ ﺍﻟﺬﻳﻦ ﻋﻦ ﴰﺎﻟﻚ ﻭﳝﻴﻨﻚ ﻣﻌﺘﻤﺪﺍ ﻋﻠﻴﻬﻤﺎ ﰲ ﻗﻀﺎﺋﻚ ‪ ،‬ﻭﳘﺎ ﻟﻚ ﻛﺎﳉﻨﺎﺣﲔ ﻟﻠﻄﺎﺋﺮ ﻓﻠـﻦ‬
‫ﻳﻐﻨﻴﺎ ﻋﻨﻚ ﻣﻦ ﺍﷲ ﺷﻴﺌﺎ ‪ ،‬ﻭﺳﺘﺄﰐ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺑﺪﻭ‪‬ﻤﺎ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭ ﹸﻛﱡﻠ ‪‬ﻬ ‪‬ﻢ ﺁﺗِﻴ ِﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﻓﹶـ ‪‬ﺮﺩ‪‬ﺍ{‬
‫)‪ (٩٥‬ﺳﻮﺭﺓ ﻣﺮﱘ‬
‫ﻓﻨﺤﻦ ‪ -‬ﺑﻔﻀﻞ ﺍﷲ ‪ -‬ﻟﻦ ﻳﻬﻤﻨﺎ ﻣﺎ ﺩﺑﺮﲤﻮﻩ ﰲ ﺍﳋﻔﺎﺀ ﻣﻜﺮﺍ ﺑﻨﺎ ‪ ،‬ﻓﺎﻷﻣﺮ ﺃﻣﺮ ﺍﷲ ‪ ،‬ﻭﺍﻟﻘﻀﺎﺀ ﻗـﻀﺎﺀ ﺍﷲ ‪،‬‬
‫ﺴﻤِﻴ ‪‬ﻊ‬
‫ﺸ ‪‬ﻲ ٍﺀ ِﺇ ﱠﻥ ﺍﻟﻠﱠـ ‪‬ﻪ ﻫ‪‬ـ ‪‬ﻮ ﺍﻟـ ‪‬‬
‫ﺤ ‪‬ﻖ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ﻣِﻦ ﺩ‪‬ﻭِﻧ ِﻪ ﻟﹶﺎ ‪‬ﻳ ﹾﻘﻀ‪‬ﻮ ﹶﻥ ِﺑ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭ‪‬ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻳ ﹾﻘﻀِﻲ ﺑِﺎﹾﻟ ‪‬‬
‫ﺼ ‪‬ﲑ{ )‪ (٢٠‬ﺳﻮﺭﺓ ﻏﺎﻓﺮ ‪. .‬‬ ‫ﺍﹾﻟ‪‬ﺒ ِ‬

‫‪٣٤٣‬‬
 ‫‪٣٤٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﻘﻀﺎﺅﻛﻢ ﺇﳕﺎ ﻳﻜﻮﻥ ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ ‪ ،‬ﻗﺎﻝ ﻋﺰ ﻭﺟﻞ ﳐﱪﺍ ﻋﻦ ﺳﺤﺮﺓ ﻓﺮﻋﻮﻥ ‪-‬ﳌﺎ ﺁﻣﻨﻮﺍ‪ } : -‬ﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﻦ‬
‫ﺤﻴ‪‬ـﺎ ﹶﺓ ﺍﻟـ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ{‬
‫ﺽ ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺗ ﹾﻘﻀِﻲ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟ ‪‬‬
‫ﺖ ﻗﹶﺎ ٍ‬
‫ﺾ ﻣ‪‬ﺎ ﺃﹶﻧ ‪‬‬
‫ﺕ ﻭ‪‬ﺍﱠﻟ ِﺬﻱ ﹶﻓ ﹶﻄ ‪‬ﺮﻧ‪‬ﺎ ﻓﹶﺎ ﹾﻗ ِ‬
‫‪‬ﻧ ‪‬ﺆِﺛ ‪‬ﺮﻙ‪ ‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ﺟ‪‬ﺎﺀﻧ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟ‪‬ﺒ‪‬ﻴﻨ‪‬ﺎ ِ‬
‫)‪ (٧٢‬ﺳﻮﺭﺓ ﻃـﻪ ‪٠‬‬
‫ﻭﻣﺎ ﺳﺠﻮﻧﻜﻢ ﺑﺎﻟﱵ ﺗﺜﻨﻴﻨﺎ ﻋﻦ ﻋﺰﻣﻨﺎ ﲟﻮﺍﺻﻠﺔ ﺩﻋﻮﺗﻨﺎ ﺇﱃ ﺍﷲ ﻭﺣﺪﻩ ‪ ،‬ﻓﺄﻧﺘﻢ ‪ -‬ﻭﺍﷲ‪ -‬ﺍﻟﺴﺠﻨﺎﺀ ‪ ،‬ﻛﻤـﺎ‬
‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ‪ ) :‬ﺍﶈﺒﻮﺱ ﻣﻦ ﺣﺒﺲ ﻗﻠﺒﻪ ﻋﻦ ﺭﺑﻪ ﺗﻌﺎﱃ ‪ ،‬ﻭﺍﳌﺄﺳﻮﺭ ﻣﻦ ﺃﺳﺮﻩ ﻫﻮﺍﻩ ( ‪٠‬‬
‫ﺸ ‪‬ﺮ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ﹶﻜ‪‬ﺒﺮ‪‬ﻭ ﹶﻥ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﹶﺃ ‪‬ﻣﺜﹶﺎ ﹶﻝ ﺍﻟ ﱠﺬ ‪‬ﺭ ﻓِﻰ ﺻ‪‬ـ ‪‬ﻮ ِﺭ ﺍﻟ ‪‬ﺮﺟ‪‬ـﺎ ِﻝ‬
‫ﺤ‪‬‬‫ﻭﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ )) :‬ﻳ ‪‬‬
‫ﺴ ﹶﻘ ‪‬ﻮ ﹶﻥ ِﻣ ‪‬ﻦ‬
‫ﺲ ‪‬ﺗ ‪‬ﻌﹸﻠﻮ ‪‬ﻫ ‪‬ﻢ ﻧ‪‬ﺎ ‪‬ﺭ ﺍ َﻷ‪‬ﻧﻴ‪‬ﺎ ِﺭ ‪‬ﻳ ‪‬‬
‫ﺴﻤ‪‬ﻰ ﺑ‪‬ﻮﹶﻟ ‪‬‬ ‫‪‬ﻳ ‪‬ﻐﺸ‪‬ﺎﻫ‪ ‬ﻢ ﺍﻟ ﱡﺬ ﱡﻝ ِﻣ ‪‬ﻦ ﹸﻛ ﱢﻞ ‪‬ﻣﻜﹶﺎ ٍﻥ ﹶﻓ‪‬ﻴﺴ‪‬ﺎﻗﹸﻮ ﹶﻥ ِﺇﻟﹶﻰ ِﺳﺠ‪ٍ ‬ﻦ ﻓِﻰ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺴ ‪‬ﻦ‪.‬‬
‫ﺚ ‪‬ﺣ ‪‬‬‫ﺨﺒ‪‬ﺎ ِﻝ ((‪ .‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ ‪‬ﺣﺪِﻳ ﹲ‬ ‫‪‬ﻋﺼ‪‬ﺎ ‪‬ﺭ ِﺓ ﹶﺃ ‪‬ﻫ ِﻞ ﺍﻟﻨ‪‬ﺎ ِﺭ ﻃِﻴ‪‬ﻨ ِﺔ ﺍﹾﻟ ‪‬‬
‫ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺴﺠﻦ ﺍﻷﺑﺪﻱ ﺍﻟﺴﺮﻣﺪﻱ ‪ ،‬ﻻ ﻛﺴﺠﻨﻜﻢ ﻫﺬﺍ ‪ .‬ﻫﺬﺍ ﺑﻔﻀﻞ ﺍﷲ ﻭﻛﺮﻣﻪ‪ ،‬ﻭﺳـﻊ ﺍﷲ ﻋﻠﻴﻨـﺎ‬
‫ﺳﺠﻮﻧﻜﻢ ﺑﺬﻛﺮ ﺍﷲ ﻓﺄﻣﺴﺖ ﻣﺪﺍﺭﺱ ﻟﻠﺪﻋﻮﺓ ﻭﺗﻌﻠﻴﻢ ﻛﺘﺎﺏ ﺍﷲ ‪. .‬‬
‫ﺸ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﺭ‪‬ﺑﻜﹸﻢ ﻣ‪‬ـﻦ ﺭ‪‬ﲪﺘـﻪ‬
‫ﻒ ﻳ‪‬ﻨ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ‪ } :‬ﻭِﺇ ِﺫ ﺍ ‪‬ﻋ‪‬ﺘ ‪‬ﺰﹾﻟ‪‬ﺘﻤ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ﹶﻥ ِﺇﻟﱠﺎ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻓ ﹾﺄﻭ‪‬ﻭﺍ ِﺇﻟﹶﻰ ﺍﹾﻟ ﹶﻜ ‪‬ﻬ ِ‬
‫ﻭ‪‬ﻳ ‪‬ﻬ‪‬ﻴ ﹾﺊ ﹶﻟﻜﹸﻢ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣ ِﺮﻛﹸﻢ ‪‬ﻣ ‪‬ﺮﹶﻓﻘﹰﺎ { )‪ (١٦‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬
‫ﻓﺄﻧﺘﻢ ﺗﻌﻘﺪﻭﻥ ﰲ ﳏﺎﻛﻤﺎﺗﻜﻢ ﻫﺬﻩ ﺍﳌﺴﺮﺣﻴﺎﺕ ﶈﺎﻛﻤﺘﻨﺎ ﺑﻘﺎﻧﻮﻧﻜﻢ ﺍﻟﻮﺿﻌﻲ ‪ ،‬ﻭﻟﻜﻦ ﺍﻋﻠﻤﻮﺍ ﺃﻳﻬﺎ ﺍﻟﻘﻀﺎﺓ‬
‫ﺑﺄﻧﻜﻢ ﺇﻥ ﻣﺘﻢ ﻋﻠﻰ ﻣﺎ ﺃﻧﺘﻢ ﻋﻠﻴﻪ ‪. .‬‬
‫ﻋﻨﺪﻫﺎ ﺳﻨﻠﺘﻘﻲ ﻫﻨﺎﻙ ﰲ ﳏﻜﻤﺔ ﺍﻟﻌﺪﻝ ﻋﻨﺪ ﻣﻠﻴﻚ ﻣﻘﺘﺪﺭ ‪ ،‬ﻭﺳﺘﺠﺪﻭﻥ ﻫﺬﺍ ﻛﻠﻪ ﰲ ﻛﺘـﺎﺏ ﻻ ﻳﻐـﺎﺩﺭ‬
‫ﺻﻐﲑﺓ ﻭﻻ ﻛﺒﲑﺓ ‪ ،‬ﻓﻤﻦ ﻭﺟﺪ ﺧﲑﺍ ﻓﻠﻴﺤﻤﺪ ﺍﷲ ﻭﻣﻦ ﻭﺟﺪ ﻏﲑ ﺫﻟﻚ ﻓﻼ ﻳﻠﻮﻣﻦ ﺇﻻ ﻧﻔﺴﻪ ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﻫﻞ ﺑﻠﻐﺖ ‪...‬‬
‫ﺍﻟﻠﻬﻢ ﻓﺄﺷﻬﺪ ‪. . .‬‬
‫ﺇﻓﺎﺩﺓ ﺍﻷﺳﲑ ﺃﲪﺪ ﻓﻀﻴﻞ ﻧﺰﺍﻝ ﺍﳋﻼﻳﻠﺔ ‪ :‬ﺃﺑﻮ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ | ﺳﺠﻦ ﺳﻮﺍﻗﺔ | ﺍﻷﺭﺩﻥ[‬
‫ﺍﳉﺒﻬﺔ ﺍﻹﻋﻼﻣﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ‬
‫ﻗﺴﻢ ﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‬
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‫‪٣٤٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻛﻠﻤﺔ ﻟﻠﺸﻴﺦ ﺍ‪‬ﺎﻫﺪ ﺃﰊ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ –ﺣﻔﻈﻪ ﺍﷲ ﻭﺭﻋﺎﻩ‬

‫ﺍﳊﻤﺪﷲ ﻣﻌﺰ ﺍﻹﺳﻼﻡ ﺑﻨﺼﺮﻩ ﻭﻣﺬﻝ ﺍﻟﺸﺮﻙ ﺑﻘﻬﺮﻩ ﻭﻣﺼﺮﻑ ﺍﻷﻣﻮﺭ ﺑﺄﻣﺮﻩ ﻭﻣﺴﺘﺪﺭﺝ ﺍﻟﻜﺎﻓﺮﻳﻦ ﲟﻜـﺮﻩ ‪،‬‬
‫ﺍﻟﺬﻱ ﻗﺪﺭ ﺍﻷﻳﺎﻡ ﺩﻭ ﹰﻻ ﺑﻌﺪﻟﻪ ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﻤﺘﻘﲔ ﺑﻔﻀﻠﻪ ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺃﻋﻠﻰ ﺍﷲ ﻣﻨﺎﺭ‬
‫ﻚ ﺍﻟﻴﻮﻡ ﻳﺘﺠﺪﺩ ‪ ،‬ﻭﺃﺑﻨﺎﺋﻚ ﺍﻷﺑﻄﺎﻝ ﻳﺴﻄﺮﻭﻥ ﺑـﺪﻣﺎﺋﻬﻢ ﺃﲨـﻞ‬‫ﺍﻹﺳﻼﻡ ﺑﺴﻴﻔﻪ ‪ ،‬ﺃﻣﺔ ﺍﻹﺳﻼﻡ ﺣﺪﻳﺜﻲ ﺇﻟﻴ ِ‬
‫ﺻﻮﺭ ﺍﳌﻠﺤﻤﺎﺕ ‪ ،‬ﻭﺃﺭﻭﻉ ﻣﻌﺎﱐ ﺍﻟﺘﻀﺤﻴﺎﺕ ﻋﻠﻰ ﺃﺭﺽ ﻣﺪﻳﻨﱵ ﺍﻟﻘﺎﺋﻢ ﻭﺗﻠﻌﻔﺮ ‪ ،‬ﺣﻴﺚ ﲨﻊ ﻋﺒﺎﺩ ﺍﻟﺼﻠﻴﺐ‬
‫ﳌﻌﺮﻛﺘﻬﻢ ﺍﳉﻤﻮﻉ ﻭﺣﺸﺪﻭﺍ ﳍﺎ ﺍﳊﺸﻮﺩ ﻣﺴﺘﺨﺪﻣﲔ ﻣﻦ ﺍﻷﺳﻠﺤﺔ ﺃﺷﺪﻫﺎ ﻓﺘﻜﹰﺎ ﻭﺗﺪﻣﲑﺍ ‪ ،‬ﻭﻣﻦ ﺍﻟﻐـﺎﺯﺍﺕ‬
‫ﺍﻟﺴﺎﻣﺔ ﺃﻋﻈﻤﻬﺎ ﺃﺫﻳﺔ ﻭﺗﻘﺘﻴﻼ ‪ ،‬ﻣﺴﺘﺼﺤﺒﲔ ﺧﻴﻼﺋﻬﻢ ﻣﺴﺘﻌﻠﲔ ﺑﻜﱪﻳﺎﺋﻬﻢ ‪ ،‬ﻓﺄﺫﺍﻗﻬﻢ ﺍﷲ ﻋﻠﻰ ﺃﻳﺪﻱ ﺃﻭﻟﻴﺎﺋﻪ‬
‫ﺍ‪‬ﺎﻫﺪﻳﻦ ﻣﻦ ﻛﺆﻭﺱ ﺍﳌﻮﺕ ﺃﻟﻮﺍﻧﺎ ‪ ،‬ﻭﺃﺭﺍﻫﻢ ﻣﻦ ﺍﻷﻫﻮﺍﻝ ﻣﺎ ﻻ ﻳﻨﺴﻮﻧﻪ ﺩﻫﻮﺭﹰﺍ ﻭﺃﺯﻣﺎﻧﺎ ‪ ،‬ﻓﺨﺮﺟـﻮﺍ ﻣـﻦ‬
‫ﻣﺪﻳﻨﺔ ﺍﻟﻘﺎﺋﻢ ﻻ ﻳﻠﻮﻭﻥ ﻋﻠﻰ ﺷﻲﺀ ﳚﺮﻭﻥ ﺃﺫﻳﺎﻝ ﻫﺰﳝﺘﻬﻢ ‪ ،‬ﻭﻳﻠﻌﻘﻮﻥ ﺟﺮﺍﺣﺎ‪‬ﻢ ﻓـ ﷲ ﺍﳊﻤﺪ ﺃﻭ ﹰﻻ ﻭﺃﺧﺮﺍ‬
‫ﻭﻫﺎﻫﻢ ﻳﻌﺎﻭﺩﻭﻥ ﺍﻟﻜﺮﺓ ﻋﻠﻰ ﻣﺪﻳﻨﺔ ﺗﻠﻌﻔﺮ ﺑﻌﺪ ﺃﻥ ﺇﺳﺘﻌﺼﺖ ﻋﻠﻴﻬﻢ ﻣﺮﺍﺕ ﻭﻣﺮﺍﺕ ‪ ،‬ﻭﺃﺫﺍﻗﻬـﻢ ﺃﺳـﻮﺩﻫﺎ‬
‫ﻃﻌﻢ ﺍﻟﺬﻝ ‪ ،‬ﻭﻣﺮﺍﺭﺓ ﺍﳍﺰﳝﺔ ‪ ،‬ﲢﺰﺑﻮﺍ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺪﻳﻨﺔ ﺍﻷﺑﻴﺔ ‪ ،‬ﻳﺮﻭﻣﻮﻥ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍ‪‬ﺎﻫﺪﻳﻦ ‪ ،‬ﻣﺘﺬﺭﻋﲔ‬
‫ﺑﺮﺩ ﺍﳊﻘﻮﻕ ﺇﱃ ﺃﻫﻠﻬﺎ ‪ ،‬ﻛﻤﺎ ﺻﺮﺡ ﺑﺬﻟﻚ ‪ :‬ﺣﻔﻴﺪ ﺃﺑﻦ ﺍﻟﻌﻠﻘﻤﻲ ﻭﺧﺎﺩﻡ ﺍﻟـﺼﻠﻴﺐ ﺇﺑـﺮﺍﻫﻴﻢ ﺍﳉﻌﻔـﺮﻱ‬
‫ﻗﺎﺻﺪﹰﺍ ﺑﺬﻟﻚ ﺃﻋﻀﺎﺀ ﻓﻴﻠﻖ ﺍﻟﻐﺪﺭ ‪ ،‬ﺍﻟﺬﻳﻦ ﻣﺎ ﺃﺧﺮﺟﻮﺍ ﻣﻦ ﺗﻠﻌﻔﺮ ﺇﻻ ﻟﻜﻮ‪‬ﻢ ﻋﻴﻮﻥ ﻟﻠﺼﻠﻴﺒﻴﲔ ‪ ،‬ﻭﺟﻠﻬﻢ ﻣﻦ‬
‫ﺍﳊﺮﺱ ﺍﻟﻮﺛﲏ ﻭﺍﻟﺸﺮﻃﺔ ﺍﳌﺮﺗﺪﻳﻦ ‪ ،‬ﺍﻟﺬﻳﻦ ﺑﻠﻎ ﻓﺴﺎﺩﻫﻢ ﻭﺇﻓﺴﺎﺩﻫﻢ ﻣﺪﺍﻩ ﰲ ﺗﻠﻌﻔﺮ ﻭﺇﻻ ﻓﺄﻳﻦ ﻫﺬﺍ ﺍﻟﺪﻋﻲ ﻋﻦ‬
‫ﺣﻘﻮﻕ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ‪ ،‬ﰲ ﺍﳌﺪﺍﺋﻦ ﻭﺍﳊﺮﻳﺔ ﻭﺍﻟﺸﻌﺐ ‪ ،‬ﻭﺍﳉﻨﻮﺏ ﻭﻏﲑﻫﺎ ‪ ،‬ﺍﻟﺬﻳﻦ ﻗﺘﻠﻮﺍ ﻭﺷﺮﺩ ﻣﻨﻬﻢ ﺍﻵﻻﻑ‬
‫ﻻ ﻟﺬﻧﺐ ﺳﻮﻯ ﺃ‪‬ﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﺑﻞ ﺃﻳﻦ ﺣﻘﻮﻕ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﲔ ﺍﻟﺬﻳﻦ ﺍﺳﺘﺒﻴﺤﺖ ﺃﻋﺮﺍﺿﻬﻢ ﻭﻫﺠ‪‬ﺮﻭﺍ ﻣﻦ ﺑﻴﻮ‪‬ﻢ ﻗﺴﺮﺍ ﰲ ﺑﻐـﺪﺍﺩ ﰲ‬
‫ﺍﻟﺒﻠﺪﻳﺎﺕ ﻭﺣﻴﻔﺎ ﻭﻏﲑﻫﺎ ‪ ،‬ﻫﻞ ﰎ ﻫﺬﺍ ﺇﻻ ﻋﻠﻰ ﺃﻳﺪﻱ ﺑﲏ ﺻﻬﻴﻮﻥ ؟‬
‫ﻭﺃﺫﻧﺎ‪‬ﻢ ﻣﻦ ﺍﻟﺮﻭﺍﻓﺾ ﺍﳊﺎﻗﺪﻳﻦ ؟!‬
‫ﺃﻻ ﺻﱪﹰﺍ ﻳﺎﺃﺳﻮﺩ ﺗﻠﻌﻔﺮ ‪ ،‬ﻓـ ﺍﻟﻨﺼﺮ ﳍﺬﺍ ﺍﻟﺪﻳﻦ ﻣﻬﻤﺎ ﻃﺎﻝ ﻟﻴﻞ ﺍﻟﻈﺎﳌﲔ ‪ ،‬ﻭﻳﻮﺷﻚ ﺍﻟﻠﻴﻞ ﺃﻥ ﻳﻨﺠﻠﻲ ﺑﻔﺠﺮﹰﺍ‬
‫ﺗﺮﻓﻊ ﻓﻴﻪ ﺭﺍﻳﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺗﺬﻝ ﻓﻴﻪ ﺭﺍﻳﺔ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺘﻨﺪﻳﺪ ‪.‬‬
‫ﻭﺃﻣﺎ ﺃﻧﺘﻢ ﻳﺎﺃﺳﻮﺩ ﺍﻟﺘﻮﺣﻴﺪ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﺮﺍﻓﺪﻳﻦ ‪ ،‬ﻳﺎﻣﻦ ﺭﻓﻌﺘﻢ ﺟﺒﲔ ﺍﻷﻣﺔ ﻋﺎﻟﻴﺎ ‪ ،‬ﺇﻥ ﻋﺪﻭﻛﻢ ﺍﻟﻴﻮﻡ ﻳﻌﻴﺶ‬
‫ﺃﺳﻮﺀ ﺃﻳﺎﻣﻪ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﺮﺍﻓﺪﻳﻦ ﻳﺒﻐﻲ ﺍﳋﻼﺹ ‪ ،‬ﻭﻻ ﳚﺪ ﻟﻪ ﻃﺮﻳﻘﺎ ‪ ،‬ﻭﻳﺮﻭﻡ ﺍﻟﻨﺠﺎﺓ ‪ ،‬ﻭﻻ ﻳﻬﺘـﺪﻱ ﳍـﺎ‬
‫ﺳﺒﻴﻼ ‪ ،‬ﻭﻫﺎﻫﻮ ﻳﺴﺘﻞ ﻣﻦ ﺳﻬﺎﻣﻪ ﺁﺧﺮﻫﺎ ﻋﻠﹼﻪ ﻳﻨﻘﺬﻩ ﻣﻦ ﺍﳌﺴﺘﻨﻘﻊ ﺍﻟﺬﻱ ﻏﺮﻕ ﻓﻴﻪ ‪ ،‬ﻭﳛﻔﻆ ﻟﻪ ﻣﺎﺗﺒﻘﻰ ﻣﻦ‬
‫ﻣﺎﺀ ﻭﺟﻬﻪ ‪ ،‬ﺫﻟﻜﻢ ﻫﻮ ﻃﺎﻏﻮﺕ ﺍﻟﺪﺳﺘﻮﺭ ‪ ،‬ﻭﻟﻜﻦ ﻫﻴﻬﺎﺕ ﻫﻴﻬﺎﺕ ‪.‬‬
‫ﻫﻴﻬﺎﺕ ﻟﻨﻔﻮﺱ ﺩﺑﺖ ﻓﻴﻬﺎ ﺭﻭﺡ ﺍﳉﻬﺎﺩ ‪ ،‬ﻭﺳﺮﺕ ﰲ ﻋﺮﻭﻗﻬﺎ ﺩﻣﺎﺀ ﺍﻟﺘﻮﺣﻴﺪ ‪ ،‬ﺃﻥ ﺗﻨﻄﻠﻲ ﻋﻠﻴﻬﺎ ﺃﻣﺜﺎﻝ ﻫﺬﻩ‬
‫ﺍﳊﻴﻞ ﺃﻭ ﺗﺴﺘﻬﻮﻳﻬﺎ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﳋﺪﻉ ‪.‬‬
‫ﺃﻳﻬﺎ ﺍ‪‬ﺎﻫﺪﻭﻥ ‪..‬‬

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‫‪٣٤٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺃﻻ ﻓﺨﺬﻭﺍ ﺣﺬﺭﻛﻢ ﻭﺗﺄﻫﺒﻮﺍ ‪ ،‬ﻭﺍﻧﺘﻈﻮﺍ ﺳﻼﺣﻜﻢ ﻭﺍﺳﺘﻌﺪﻭﺍ ‪ ،‬ﻭﻻ ﺗﺮﻓﻌﻮﺍ ﺃﺻﺎﺑﻌﻜﻢ ﻋﻦ ﺍﻟﺰﻧﺎﺩ ‪ ،‬ﻭﺍﺭﺗﻘﺒﻮﺍ‬
‫ﳊﻈﺔ ﺍﻟﺒﺪﺀ ‪ ،‬ﻓـ ﺍﳌﻌﺮﻛﺔ ﺍﻟﻔﺎﺻﻠﺔ ﻗﺪ ﺃﻗﺘﺮﺏ ﺃﻭﺍ‪‬ﺎ ‪ ،‬ﻭﺃﺯﻑ ﺧﺘﺎﻡ ﻓﺼﻮﳍﺎ ‪ ،‬ﻭﺇﻧﻨﺎ ﻋﺎﺯﻣﻮﻥ ﺑﻌﻮﻥ ﺍﷲ ﻋﻤﺎ‬
‫ﻗﺮﻳﺐ ﻋﻠﻰ ﺍﺳﺘﺌﺼﺎﻝ ﺷﺄﻓﺘﻬﻢ ‪ ،‬ﻭﺇﺷﻌﺎﻝ ﺍﻷﺭﺽ ﻣﻦ ﲢﺖ ﺃﻗﺪﺍﻣﻬﻢ ‪ ،‬ﻭﻟﻴﻨﺴﻴﻨﻬﻢ ﻣﺎ ﳚﺪﻭﻧـﻪ ﰲ ﻫـﺬﻩ‬
‫ﺍﳌﻌﺮﻛﺔ –ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ – ﺃﻫﻮﺍﻝ ﻣﺎ ﺫﺍﻗﻮﻩ ﰲ ﺍﳌﻌﺎﺭﻙ ﺍﻟﺴﺎﺑﻘﺔ ‪ ،‬ﻭﺇﻥ ﻏﺪﹰﺍ ﻟﻨﺎﻇﺮﺓ ﻟﻘﺮﻳﺐ ‪.‬‬
‫ﻭﺍﻋﻠﻤﻮﺍ ﺃﻧﻜﻢ ﻻ ﲢﺎﺭﺑﻮﻥ ﺭﺟﺎﻝ ﺃﺷﺪﺍﺀ ﺑﻞ ﺟـﺒـﻨـﺎﺀ ﻳﻔﺮﻭﻥ ﻋﻨﺪ ﺍﻟﻠﻘﺎﺀ ‪ ،‬ﻓـ ﺃﲪﻠﻮﺍ ﻋﻠـﻴﻬﻢ ﲪﻠـﺔ‬
‫ﺻﺎﺩﻗﺔ ﺗﻄﲑ ﲟﺎ ﺑﻘﻲ ﻣﻦ ﺃﻟﺒﺎ‪‬ﻢ ‪ ،‬ﻓﻼ ﳚﺪﻭﻥ ﻟﺒﻨﺎﺩﻗﻬﻢ ﻛﻔﺎ ‪ ،‬ﻭﻻ ﻟـ ﺃﺳﻴﺎﻓﻬﻢ ﺳﺎﻋﺪﺍ ‪ ،‬ﻭﻻ ﺗﻠﺤﻘﻜﻢ ﰲ‬
‫ﻋﺪﻭﻛﻢ ﺭﻗﺔ ‪ ،‬ﻭﻻ ﺗﺄﺧﺬﻛﻢ ‪‬ﻢ ﺭﺃﻓﺔ ‪ ،‬ﻭﻻ ﺗﺄﻃﺮﻛﻢ ‪‬ﻢ ﺷﻔﻘﺔ ‪ ،‬ﺷﺘﺘﻮﺍ ﲨﻮﻋﻬﻢ ‪ ،‬ﻭﻓﺮﻗﻮﺍ ﺻـﻔﻮﻓﻬﻢ ‪،‬‬
‫ﻭﻧﻜﺴﻮﺍ ﺻﻠﻴﺒﻬﻢ ‪ ،‬ﻧﻐﺼﻮﺍ ﻋﻠﻴﻬﻢ ﻃﻌﺎﻣﻬﻢ ﻭﺷﺮﺍ‪‬ﻢ ‪ ،‬ﻭﻳﻘﻀﺘﻬﻢ ﻭﻣﻨﺎﻣﻬﻢ ‪ ،‬ﻓﻤﺎ ﺃﻋﺬﺏ ﺍﳌﻮﺕ ﰲ ﺳـﺒﻴﻞ‬
‫ﺗﻨﻐﻴﺺ ﻋﻴﺶ ﺍﻟﻈﺎﳌﲔ‪.‬‬
‫ﻭﻫﺬﺍ ﻧﺪﺍﺀ ‪..‬‬
‫ﺇﱃ ﺃﺑﻨﺎﺀ ﺍﻷﻣﺔ ﺍﻟﻐﺮﺍﺀ ‪ ،‬ﻹﻥ ﺣﺒﺴﺘﻜﻢ ﺍﻷﻋﺬﺍﺭ ‪ ،‬ﻭﻧﺎﺀﺕ ﺑﻜﻢ ﺍﻟﺪﻳﺎﺭ ‪ ،‬ﻭﺑﺎﻋﺪﺕ ﺑﻴﻨﻜﻢ ﻭﺑﲔ ﺍ‪‬ﺎﻫـﺪﻳﻦ‬
‫ﺍﻟﻘﻔﺎﺭ ‪ ،‬ﻭﻋﺠﺰﰎ ﻋﻦ ﻧﺼﺮﺓ ﺇﺧﻮﺍﻧﻜﻢ ﺑﺄﻧﻔﺴﻜﻢ ‪ ،‬ﺃﻻ ﻓـ ﺃﻧﺼﺮﻭﻫﻢ ﺑﺴﻼﺣﻜﻢ ﺍﻟـﺬﻱ ﲢﻤﻠﻮﻧـﻪ ﺑـﲔ‬
‫ﺃﺿﻠﻌﻜﻢ ‪ ،‬ﻭﺍﻟﺬﻱ ﻫﻮ ﺃﺷﺪ ﻋﻠﻰ ﻋﺒﺎﺩ ﺍﻟﺼﻠﻴﺐ ‪ ،‬ﻣﻦ ﺣﺪ ﺍﻟﺴﻴﻒ ﻭﺿﺮﺑﺔ ﺍﳊﺴﺎﻡ ‪،‬‬
‫ﺇﻧﻪ ﺳﻼﺡ ﺍﻟﺪﻋﺎﺀ‬
‫ﻭﻣﺎ ﺃﺩﺭﺍﻙ ﻣﺎ ﺍﻟﺪﻋﺎﺀ ‪ ،‬ﻭﻫﻞ ﺗﻨﺼﺮﻭﻥ ﺇﻻ ﺑﻀﻌﻔﺎﺋﻜﻢ ‪ ،‬ﺑﺪﻋﺎﺋﻬﻢ ﻭﺇﺧﻼﺻﻬﻢ‬
‫ﺃ‪‬ﺰﺃ ﺑﺎﻟﺪﻋﺎﺀ ﻭﺗﺰﺩﺭﻳﻪ ‪ ، ،‬ﻭﻣﺎ ﺗﺪﺭﻱ ﲟﺎ ﻓﻌﻞ ﺍﻟﺪﻋﺎﺀ‬
‫ﺳﻬﺎﻡ ﺍﻟﻠﻴﻞ ﻻ ﲣﻄﻲﺀ ﻭﻟﻜﻦ ‪ ، ،‬ﳍﺎ ﺃﻣﺪ ﻭﻟﻸﻣﺪ ﺍﻧﻘﻀﺎﺀ‬
‫ﺃﻻ ﻭﺟﺪﻭﺍ ﻭﺍﺟﺘﻬﺪﻭﺍ ﺑﺎﻟﺪﻋﺎﺀ ‪ ،‬ﻭﺃﳊﻮﺍ ﻓﻴﻪ ‪ ،‬ﻭﲢﺮﻭﺍ ﺃﻭﻗﺎﺕ ﺍﻟﺴﺤﺮ ﻭﺃﺯﻣﻨﺔ ﺍﻹﺟﺎﺑﺔ ‪ ،‬ﻭﺗﻮﺳـﻠﻮﺍ ﺇﱃ ﺍﷲ‬
‫ﺑﺼﺎﱀ ﺃﻋﻤﺎﻟﻜﻢ ‪ ،‬ﻭﺍﻗﻨﺘﻮﺍ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺒﻴﲔ ﰲ ﺻﻠﻮﺍﺗﻜﻢ ‪ ،‬ﻓﻠﻌﻞ ﺍﷲ ﻳﺄﺫﻥ ﺑﺮﻓﻊ ﺍﻟﺬﻝ ﻋﻦ ﻫـﺬﻩ ﺍﻷﻣـﺔ ‪،‬‬
‫ﻭﺑﺰﻭﻍ ﻓﺠﺮ ﺍﻟﻌﺰ ﻣﻦ ﺟﺪﻳﺪ ‪.‬‬
‫ﻭﻫﺬﻩ ﻋﻼﻣﺎﺕ ﺍﻟﻨﺼﺮ ﺑﺎﺩﻳﺔ ‪ ،‬ﻭﺃﻣﺎﺭﺍﺕ ﺍﻟﻔﺘﺢ ﻇﺎﻫﺮﺓ ‪ ،‬ﻭﳐﺎﺋﻦ ﺍﻟﻈﻔﺮ ﻻﺋﺤﺔ ‪ ،‬ﻭﺗﺒﺎﺷﲑ ﺍﳋﲑ ﺳـﺎﻃﻌﺔ ‪،‬‬
‫ﻭﺇﱐ ﻷﺣﺴﺐ ﺃﻥ ﻣﺎ ﺃﺻﺎﺏ ﺃﻣﺮﻳﻜﺎ ﰲ ﻋﻘﺮ ﺩﺍﺭﻫﺎ ﻣﻦ ﺍﻹﻋﺼﺎﺭ ﺍﳌﺪﻣﺮ ‪،‬ﺇﳕﺎ ﻫﻮ ﺑﺪﻋﻮﺓ ﺃﺏ ﺃﻭ ﺃﻡ ﺛﻜﻠـﻰ‬
‫ﺑﺎﺑﻦ ﳍﻤﺎ ‪ ،‬ﺃﻭ ﻭﻟﺪ ﺗﻴﺘﻢ ‪ ،‬ﺃﻭ ﺍﻣﺮﺃﺓ ﺃﻧﺘﻬﻚ ﻋﺮﺿﻬﺎ ﻋﻠﻰ ﺃﺭﺽ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﺃﻭ ﺍﻟﻌﺮﺍﻕ ﻭﻏﲑﻫﺎ ‪ ،‬ﻓﻔﺘﺤﺖ ﳍﺎ‬
‫ﻚ ﻭﻟﻮ ﺑﻌﺪ ﺣﲔ ( ‪.‬‬‫ﺃﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﺀ ‪ ،‬ﻭﺟﺎﺀ ﺍﻟﻨﺪﺍﺀ ﺍﻹﳍﻲ ) ﻟـ ﺃﻧﺼﺮﻧ ِ‬
‫ﺍﻟﻠﻬﻢ ﺇﻥ ﺍﻟﺴﻤﺎﺀ ﲰﺎﺀﻙ ‪ ،‬ﻭﺍﻷﺭﺽ ﺃﺭﺿﻚ ‪ ،‬ﻭﺍﻟﺒﺤﺮ ﲝﺮﻙ ‪ ،‬ﺍﻟﻠﻬﻢ ﻋﻠﻴﻚ ﺑﺎﻟﺼﻠﻴﺒﻴﲔ ‪ ،‬ﺍﻟﻠـﻬﻢ ﺃﺳـﻘﻂ‬
‫ﻃﺎﺋﺮﺍ‪‬ﻢ ‪ ،‬ﻭﺩﻣﺮ ﺁﻟﻴﺎ‪‬ﻢ ‪ ،‬ﻭﺃﻏﺮﻕ ﺑﺎﺭﺟﺎ‪‬ﻢ ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻥ ﻋﺒﺎﺩﻙ ﺍ‪‬ﺎﻫﺪﻳﻦ ‪ ،‬ﻗﺪ ﺟﺎﺩﻭﺍ ﲝـﺮﺏ ﺃﻋـﺪﺍﺋﻚ‬
‫ﺑﻨﻔﻮﺳﻬﻢ ‪ ،‬ﻭﺑﺬﻟﻮﺍ ﰲ ﺳﺒﻴﻞ ﺫﻟﻚ ﻣﻬﺠﻬﻢ ‪ ،‬ﻧﺼﺮﺓ ﻟﺪﻳﻨﻚ ‪ ،‬ﻭﺇﻋﻼﺀ ﻟﻜﻠﻤﺘﻚ ‪ ،‬ﺍﻟﻠﻬﻢ ﺃﻧﺰﻝ ﻋﻠﻴﻬﻢ ﻧﺼﺮﻙ‬
‫ﺍﳌﺆﺯﺭ ‪ ،‬ﻭﻋﺠﻞ ﳍﻢ ﺑﺎﻟﻔﺘﺢ ﺍﳌﺒﲔ ‪ ،‬ﻭﺃﻧﺰﻝ ﺑﻌﺪﻭﻫﻢ ﻋﺬﺍﺑﻚ ﻭﺭﺟﺰﻙ ‪ ،‬ﺍﻟﺬﻱ ﻻﻳﺮﺩ ﻋﻦ ﺍﻟﻘﻮﻡ ﺍﻟﻈـﺎﳌﲔ ‪،‬‬
‫ﺍﻟﻠﻬﻢ ﺃﺭﺳﻞ ﻋﻠﻰ ﺃﻣﺮﻳﻜﺎ ﻋﺬﺍﺑﻚ ‪ ،‬ﺍﻟﻠﻬﻢ ﺃﺷﺪﺩ ﻭﻃﺄﺗﻚ ﻋﻠﻴﻬﺎ ‪ ،‬ﺍﻟﻠﻬﻢ ﺩﻣﺮﻫﺎ ﺗﺪﻣﲑﺍ ‪ ،‬ﺍﻟﻠﻬﻢ ﺃﺭﺳﻞ ﻋﻠﻴﻬﺎ‬

‫‪٣٤٦‬‬
‫‪٣٤٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻷﻋﺎﺻﲑ ﻭﺍﻟﺰﻻﺯﻝ ﻭﺍﶈﻦ ‪ ،‬ﺍﻟﻠﻬﻢ ﺃﺷﻐﻠﻬﻢ ﺑﺄﻧﻔﺴﻬﻢ ﻋﻦ ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﺍﻟﻠﻬﻢ ﻻ ﺗﻘﻢ ﳍﻢ ﺭﺍﻳﺔ ‪ ،‬ﻭﺃﺟﻌﻠـﻬﻢ‬
‫ﳌﻦ ﺧﻠﻔﻬﻢ ﻋﱪﺓ ﻭﺁﻳﺔ ‪ ،‬ﻭﺍﷲ ﻏﺎﻟﺐ ﻋﻠﻰ ﺃﻣﺮﻩ ﻭﻟﻜﻦ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻻ ﻳﻌﻠﻤﻮﻥ ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‬
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‫ﻣﻮﻗﻔﻨﺎ ﺍﻟﺸﺮﻋﻲ ﻣﻦ ﺣﻜﻮﻣﺔ ﻛﺮﺯﺍﻱ ﺍﻟﻌﺮﺍﻕ"‬

‫ﺍﳊﻤﺪ ﷲ ﺍﳌﻌﺰ ﺍﻹﺳﻼﻡ ﺑﻨﺼﺮﻩ‪ ،‬ﻭﻣﺬﻝ ﺍﻟﺸﺮﻙ ﺑﻘﻬﺮﻩ‪ ،‬ﻭﻣﺼﺮﻑ ﺍﻷﻣﻮﺭ ﺑﺄﻣﺮﻩ‪ ،‬ﻭﻣـﺴﺘﺪﺭﺝ ﺍﻟﻜـﺎﻓﺮﻳﻦ‬
‫ﲟﻜﺮﻩ‪ ،‬ﺍﻟﺬﻱ ﻗﺪﺭ ﺍﻷﻳﺎﻡ ﺩﻭ ًﹰﻻ ﺑﻌﺪﻟﻪ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﻤﺘﻘﲔ ﺑﻔﻀﻠﻪ‪.‬‬
‫ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺃﻋﻠﻰ ﺍﷲ ﻣﻨﺎﺭ ﺍﻹﺳﻼﻡ ﺑﺴﻴﻔﻪ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﺃﻣﺔ ﺍﻹﺳﻼﻡ‪:‬‬
‫ﺃﺑﺸﺮﻱ ﻓﻘﺪ ﻃﻠﻊ ﻓﺠﺮ ﺩﻭﻟﺔ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺑﺪﺃﺕ ﺧﻴﻮﻁ ﺻﺒﺢ ﺗﺴﻠﻞ ﻋﱪ ﻟﻴﻞ ‪‬ﻴﻢ ﻃﺎﻝ ﺃﻣﺪﻩ‪ ،‬ﻭﺟﺜﻢ ﺑﻈﻼﻣﻪ‬
‫ﻼ ﻋﻠﻰ ﺻﺪﺭ ﺍﻷﻣﺔ‪ .‬ﻟﻘﺪ ﺃﺳﺘﻄﺎﻉ ﺃﺑﻨﺎﺅﻛﻢ ﺍﻟﱪﺭﺓ‪ ،‬ﺑﻔﻀﻞ ﺍﷲ ﻭﺗﻮﻓﻴﻘﻪ‪ ،‬ﺃﻥ ﻳﻜﺴﺮﻭﺍ ﺻـﻮﻟﺔ‬‫ﻭﻇﻠﻤﻪ ﻃﻮﻳ ﹰ‬
‫ﺃﻣﺮﻳﻜﺎ‪ ،‬ﻭﺃﻥ ﳛﻄﻤﻮﺍ ﻛﱪﻳﺎﺋﻬﺎ ﺍﻟﻜﺎﺫﺏ‪ ،‬ﻓﺒﺪﺕ ﻫﺬﻩ ﺍﻟﻘﻮﺓ ﺍﻟﻐﺎﴰﺔ ﺍﻟﱵ ﻃﺎﳌﺎ ﺳﻌﺖ ﺣﺜﻴﺜﹰﺎ ﰲ ﺣﺮﺏ ﻫـﺬﺍ‬
‫ﺍﻟﺪﻳﻦ ﰲ ﻫﺬﻩ ﺍﻷﺭﺽ‪ ،‬ﻛﺪﻣﻴﺔ ﻟﻮﺣﺶ ﳐﻴﻒ ﳑﻠﻮﺀ ﻳﻮﺷﻚ ﺃﻥ ﺗﻄﻴﺶ ﺑﻮﺧﺰﺓ ﺇﺑﺮﺓ‪.‬‬
‫ﻟﻘﺪ ﺟﺎﺀﺕ ﺃﻣﺮﻳﻜﺎ ﻭﻫﻲ ﲤﲏ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﲢﻠﻢ ﺃﻥ ﺗﺴﺘﻘﺒﻞ ﺑﺎﻟﻮﺭﺩﻭﺩ ﻭﻧﺜﺮ ﺍﻟﺰﻫﻮﺭ‪ ،‬ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻔﺎﲢﲔ ﺍﻟﱪﺭﺓ‪.‬‬
‫ﻭﱂ ﺗﺪﺭ ﺃﻥ ﺟﺬﻭﺓ ﺍﻹﺳﻼﻡ ﻣﺎ ﺯﺍﻟﺖ ﻣﺘﻘﺪﺓ ﰲ ﺃﻋﻤﺎﻕ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻻ ﳝﻠﻚ ﻃﺎﻏﻴﺔ ﻋﻨﻴﺪ‪ ،‬ﻭﻻ ﺟﺒﺎﺭ ﻣﺮﻳﺪ –‬
‫ﺃﻱ ﻛﺎﻥ – ﺃﻥ ﻳﻄﻔﺌﻬﺎ ﺃﻭ ﻳﱰﻋﻬﺎ ﻣﻦ ﺃﻋﻤﺎﻕ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻭﻓﻮﺟﺌﺖ ﺑﺄﻣﺔ ﺣﻴﺔ ﻭﺷﺒﺎﺏ ﻣﺴﻠﻢ ﻛﺮﱘ ﻋﺰﻳـﺰ‪،‬‬
‫ﻳﺄﻧﻒ ﻣﻦ ﺍﻟﺬﻝ ﻭﻻ ﻳﺮﺿﻰ ﺑﺎﻟﻀﻴﻢ‪ ،‬ﻓﻮﻟﻮﻟﺖ ﺳﺮﻳﻌﹰﺎ ﻭﺍﻧﻄﻔﺄﺕ ﺗﻠﻌﻖ ﺟﺮﺍﺣﻬﺎ‪ ،‬ﻭﺑﺪﻯ ﳍﺎ ﺃﻥ ﺍﻷﻓﻖ ﻣﻈﻠﻢ‪،‬‬
‫ﻭﺃﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ﻻ ﺗﻘﻬﺮ‪ ،‬ﻓﻌﺪﻟﺖ ﺇﱃ ﺍﺳﻠﻮﺏ ﺍﳌﻜﺮ ﻭﺍﳋﺪﺍﻉ ﺍﻟﺬﻱ ﺗﺘﻘﻨﻪ‪ ،‬ﻭﺑـﺎﻟﺘﻮﺍﻃﺊ ﻣـﻊ ﺍﳌﻨـﺎﻓﻘﲔ‬
‫ﻭﺍﻟﻌﻤﻼﺀ ﻣﻦ ﺑﲏ ﺟﻠﺪﺗﻨﺎ‪ .‬ﺑﺪﺃ ﺻﻒ ﺟﺪﻳﺪ ﻣﻦ ﺍﳋﺪﺍﻉ‪ ،‬ﻳﺮﻭﻡ ﻧﺰﻉ ﻓﺘﻴﻞ ﺍﳉﻬـﺎﺩ‪ ،‬ﻭﺇﻃﻔـﺎﺀ ﺟﺬﻭﺗـﻪ ﰲ‬
‫ﺍﻟﻘﻠﻮﺏ ﺍﳌﺆﻣﻨﺔ‪.‬‬
‫ﺣﻜﻮﻣﺔ ﻛﺮﺯﺍﻱ‪:‬‬
‫ﻓﻜﺮﺓ ﻻﻗﺖ ﻗﺒﻮ ﹰﻻ ﻭﳒﺎﺣﹰﺎ ﻇﺎﻫﺮﻳﹰﺎ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﻓﻠﺘﻜﺮﺭ ﺍﻟﺘﺠﺮﺑﺔ‪ ،‬ﻭﻟﻴﻐﺮﺭ ﺑﺎﻷﻣﺔ ﻫﻨﺎ ﰲ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﻟﺘﻘـﺪﻡ‬
‫ﳍﺎ ﻭﺻﻔﺔ ﺍﳌﻜﺮ ﺍﳉﺪﻳﺪ؛ ﺣﻜﻮﻣﺔ ﻋﺮﺍﻗﻴﺔ ﺩﳝﻘﺮﺍﻃﻴﺔ‪ ،‬ﻭﻳﺎﳍﺎ ﻣﻦ ﻃﺮﻓﺔ ﺫﻫﺐ ﺑﺮﻳﻘﻬﺎ‪ .‬ﻟﻘﺪ ﻗﺼﺪﺕ ﺃﻣﺮﻳﻜـﺎ‬
‫ﻣﻦ ﻭﺭﺍﺀ ﻫﺬﻩ ﺍﻟﻠﻌﺒﺔ ﺇﱃ ﺃﻣﻮﺭ‪:‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺣﻘﻦ ﺍﻟﺪﻡ ﺍﻷﻣﺮﻳﻜﻲ ﻏﺎﱄ ﺍﻟﺜﻤﻦ‪ ،‬ﻋﺰﻳﺰ ﺍﻟﻘﺪﺭ؛ ﻟﻘﺪ ﺃﺛﺒﺖ ﺍﳉﻨﺪﻱ ﺍﻷﻣﺮﻳﻜﻲ ﺃﻧـﻪ ﺃﺟـﱭ ﺷـﻲﺀ‬
‫ﻼ ﻷﺳﻴﺎﻑ ﺍ‪‬ﺎﻫﺪﻳﻦ‪ ،‬ﳛﺼﺪﻭﻥ ﻣﻨـﻬﻢ ﺍﻟـﺮﺅﻭﺱ‪ ،‬ﻭﱂ ﺗﻔﻠـﺢ ﺍﻟﺘﻜﻨﻠﻮﺟﻴـﺎ‬ ‫ﻭﺃﺿﻌﻔﻪ‪ ،‬ﻭﺻﺎﺭ ﻫﺪﻓﹰﺎ ﺳﻬ ﹰ‬
‫ﺍﳌﺘﻄﻮﺭﺓ‪ ،‬ﻭﻻ ﺍﻷﺳﻠﺤﺔ ﺍﻟﻔﺘﺎﻛﺔ ﺍﻟﺬﻛﻴﺔ ﰲ ﺍﻟﺪﻓﻊ ﻭﺍﻟﺬﻭﺩ ﻋﻦ ﻫﺆﻻﺀ ﺍﻟﻨﻮﻛﻰ‪ ،‬ﻓﻠﻴﻜﻦ ﺫﻟـﻚ ﺇﺫﻥ ﺑﺄﻳـﺪﻱ‬
‫ﺍﻟﻌﺒﻴﺪ ﺍﻟﺴﻤﺮ‪ ،‬ﻭﺍﳉﻨﻮﺩ ﺭﺧﺎﺹ ﺍﻟﺜﻤﻦ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﻟﻌﺎﱂ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻳ‪‬ﺘﺨﺬﻭﻥ ﺩﺭﻋﹰﺎ ﻟﻸﻣﺮﻳﻜـﺎﻥ ﻭﳎﻨـﹰﺎ ﳍـﻢ‪،‬‬

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‫‪٣٤٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻳﺴﺘﺘﺮﻭﻥ ‪‬ﻢ ﻣﻦ ﺿﺮﺑﺎﺕ ﺍ‪‬ﺎﻫﺪﻳﻦ‪ ،‬ﻭﻟﻴﻜﻮﻧﻮﺍ ﺍﻳﻀﹰﺎ ﻛﺎﺳﺤﺔ ﺃﻟﻐﺎﻡ‪ ،‬ﻭﻃﻼﺋﻊ ﻣﻌﺮﻛﺔ ﻣﻊ ﺃﺑﻨﺎﺀ ﺃﻣﺘﻬﻢ‪ ،‬ﻓﻬﻢ‬
‫ﺃﻗﺪﺭ ﻋﻠﻰ ﺍﻟﻘﺘﺎﻝ ﻭﺃﺷﺪ ﻭﺃﻧﻜﻰ ﻋﻠﻰ ﺍ‪‬ﺎﻫﺪﻳﻦ‪ ،‬ﻭﻟﻴﻨﻌﻢ ﺍﻟﺴﻴﺪ ﺍﻷﻣﺮﻳﻜﻲ ﺑﻘﺮﺓ ﺍﻟﻌﲔ ﻫﺎﻧﺌـﹰﺎ ﰲ ﻗﻮﺍﻋـﺪﻩ‪،‬‬
‫ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﻟﻈﻰ ﺍﳊﺮﺏ‪ ،‬ﻭﻫﺎﻫﻢ ﺍﻷﻣﺮﻳﻜﺎﻥ ﻳﺴﺘﺎﻗﻮﻥ ﺍﻵﻻﻑ ﻣﻦ ﻫﺆﻻﺀ ﻟﻴﺪﻭﺳﻮﺍ ‪‬ﻢ ﺃﻣﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻣﻘﺎﺑﻞ‬
‫ﻼ ﻣﻦ ﺛﺮﻭﺍﺕ ﻭﻛﻨﻮﺯ ﻫﺬﻩ ﺍﻷﺭﺽ ﺍﳌﻌﻄﺎﺀ‪.‬‬‫ﻟﻌ‪‬ﺎﻋﺔ ﻣﻦ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻓﺘﺎﺕ ﻣﻦ ﻣﺎﻝ ﺳﺮﻗﻮﻩ ﺃﺻ ﹰ‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻟﻘﺪ ﺃﺛﺒﺘﺖ ﺷﻬﺎﺩﺓ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﺘﺠﺮﺑﺔ ﺍﳌﻌﺎﺻﺮﺓ ﺃﻥ ﺍﻻﺳﺘﻌﻤﺎﺭ ﻏﲑ ﺍﳌﺒﺎﺷﺮ ﻫﻮ ﺍﻟﺴﻼﺡ ﺍﻷﺟﺪﻯ ﻣـﻊ‬
‫ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻓﺒﺪ ﹰﻻ ﻣﻦ ﺃﻥ ﻳﺘﻮﱃ ﺍﻷﺟﻨﱯ ﺍﻟﻜﺎﻓﺮ ﺍﺳﺘﻼﺏ ﺍﻷﻣﺔ ﻭ‪‬ﺐ ﺛﺮﻭﺍ‪‬ﺎ‪ ،‬ﻭﺍﺳﺘﻌﺒﺎﺩﻫﺎ ﺑﻨﻔﺴﻪ‪ ،‬ﻓﻠـﻴﻜﻦ‬
‫ﺫﻟﻚ ﻋﻠﻰ ﺃﻳﺪﻱ ﺍﳌﻨﺎﻓﻘﲔ ﳑﻦ ﻳﻨﺘﺴﺐ ﺇﱃ ﻫﺬﻩ ﺍﻷﻣﺔ ﻟﻮﻧﹰﺎ ﻭﻟﺴﺎﻧﹰﺎ‪ .‬ﻭﻫﺎ ﻫﻲ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺣﻮﻟﻨﺎ ﺗﺪﺍﺭ‬
‫ﻣﻦ ﺍﻟﺒﻴﺖ ﺍﻷﺑﻴﺾ ﻋﱪ ﻭﺳﻄﺎﺀ ﺷﺪﻳﺪﻱ ﺍﻹﺧﻼﺹ ﻷﺳﻴﺎﺩﻫﻢ‪ ،‬ﺃﺫﻟﻮﺍ ﺍﻷﻣﺔ ﻭﺳﺎﻣﻮﻫﺎ ﺍﳋـﺴﻒ ﻭﺍﳍـﻮﺍﻥ‬
‫ﻭﺑﺎﻋﻮﻫﺎ ﰲ ﺳﻮﻕ ﺍﻟﻨﺨﺎﺳﺔ ﺑﺜﻤﻦ ﲞﺲ‪ ،‬ﻭﻗﺪﻣﻮﺍ ﺃﺑﻨﺎﺋﻬﺎ ﻗﺮﺍﺑﲔ ﻋﻠﻰ ﻣﺬﺑﺢ ﺍﻟﺴﻴﺪ ﺍﻷﻣﺮﻳﻜـﻲ‪ ،‬ﻓﻠﺘﻜـﺮﺭ‬
‫ﺍﻟﺘﺠﺮﺑﺔ ﺇﺫﻥ ﻣﺮﺓ ﺃﺧﺮﻯ ﰲ ﺍﻟﻌﺮﺍﻕ‪.‬‬
‫ﻼ‪) :‬ﺇﻥ ﺣﺮﺑﻨﺎ ﻋﻠـﻰ ﺍﻟﻌـﺮﻕ؛‬ ‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻟﻘﺪ ﺻﺮﺡ "ﻛﻮﻟﻦ ﺑﺎﻭﻝ" ﻗﺪﳝﹰﺎ ﺃﻣﺎﻡ ﺇﺣﺪﻯ ﺍﳌﻨﻈﻤﺎﺕ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻗﺎﺋ ﹰ‬
‫ﻟﺘﺤﺮﻳﺮ "ﺇﺳﺮﺍﺋﻴﻞ" ﻣﻦ ﺍﳋﻄﺮ ﺍﻟﻌﺮﺍﻗﻲ(‪ ،‬ﻭﺇﺫ ﻗﺪ ﻋﺠﺰﺕ ﺃﻣﺮﻳﻜﺎ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ‪‬ﺬﻩ ﺍﳌﻬﻤﺔ ﻓﻠﺘﻮﻛـﻞ ‪‬ـﺎ ﺇﱃ‬
‫ﺍﳌﻨﺎﻓﻘﲔ ﻣﻦ ﺑﲏ ﺟﻠﺪﺗﻨﺎ ﻓﻬﻮ ﺍﻗﻮﻯ ﻭﺃﻗﺪﺭ‪ ،‬ﺃﱂ ﻳﻘﻞ ﺍﻷﻋﻮﺭ "ﻣﻮﺷﻰ ﺩﻳﺎﻥ" ﻗﺪﳝﹰﺎ‪) :‬ﺇﻥ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﲟﱰﻟﺔ‬
‫ﺍﻟﻜﻼﺏ ﲢﺮﺳﻨﺎ(؟! ﺃﱂ ﻳﻘﻢ ﺍﳌﺮﺗﺪﻭﻥ ﻣﻦ ﺃﺑﻨﺎﺀ ﺟﻠﺪﺗﻨﺎ ‪‬ﺬﻩ ﺍﳌﻬﻤﺔ ﺧﲑ ﻗﻴﺎﻡ ﻭﳛﺮﺳﻮﺍ "ﺇﺳﺮﺍﺋﻴﻞ" ﺣﺮﺍﺳـﺔ‬
‫ﻣﺸﺪﺩﺓ؟ ﻭﻫﺎ ﻫﻮ "ﻋﻼﻭﻱ" ﻗﺪ ﺗﻌﻬﺪ ﻭﺍﺳﺘﻌﺪ ﻟﻠﻘﻴﺎﻡ ‪‬ﺬﻩ ﺍﳌﻬﻤﺔ‪ ،‬ﻓﻠﺘﺴﻨﺪ ﺇﻟﻴﻪ ﺇﺫﻥ‪.‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﻣﻊ ﺗﺴﺎﺭﻉ ﲪﻰ ﺍﻹﻧﺘﺨﺎﺑﺎﺕ ﺍﻷﻣﺮﻳﻜﻴﺔ‪ ،‬ﻓﻼ ﺑﺪ ﻟﺮﺍﻋﻲ ﺍﻟﺒﻘﺮ ﻣﻦ ﺇﳒﺎﺯﺍﺕ ‪ -‬ﻭﻟﻮ ﻛﺎﻧﺖ ﻣﻮﻫﻮﻣـﺔ‬
‫– ﻭﻫﻜﺬﺍ ﺗ‪‬ﺨﺘﺰﻝ ﻗﻀﺎﻳﺎ ﺃﻣﺘﻨﺎ ﻭﻣﺼﲑﻫﺎ ﻟﺘﺼﺒﺢ ﺃﻭﺭﺍﻗﹰﺎ ﺇﻧﺘﺨﺎﺑﻴﺔ ﺑﻴﺪ ﺭﻋﺎﺓ ﺍﻟﺒﻘﺮ‪ ،‬ﻭﳓﻦ ﻧﻘﻮﻝ ﻫﻨﺎ ﻟـﻺﺩﺍﺭﺓ‬
‫ﺍﻷﻣﺮﻳﻜﻴﺔ ﻭﻟﻠﻌﺎﱂ ﻣﻦ ﻭﺭﺍﺋﻬﺎ‪:‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﳓﻦ ﻫﻨﺎ ﻻ ﳒﺎﻫﺪ ﻣﻦ ﺃﺟﻞ ﺣﻔﻨﺔ ﺗﺮﺍﺏ‪ ،‬ﺃﻭ ﺣﺪﻭﺩ ﻣﻮﻫﻮﻣﺔ ﺭﲰﻬﺎ "ﺳﺎﻳﻜﺲ" ﻭ "ﺑﻴﻜـﻮ"‪ ،‬ﻛﻤـﺎ‬
‫ﻭﺇﻧﻨﺎ ﻻ ﳒﺎﻫﺪ ﻟﻴﺤﻞ ﻃﺎﻏﻮﺕ ﻋﺮﰊ ﻣﻜﺎﻥ ﻃﺎﻏﻮﺕ ﻏﺮﰊ‪ ،‬ﻟﻜﻦ ﺟﻬﺎﺩﻧﺎ ﺃﲰﻰ ﻭﺃﻋﻠﻰ‪ ،‬ﺇﻧﻨﺎ ﳒﺎﻫﺪ ﻟﺘﻜﻮﻥ‬
‫ﻛﻠﻤﺔ ﺍﷲ ﻫﻲ ﺍﻟﻌﻠﻴﺎ‪ ،‬ﻭﻟﻴﻜﻮﻥ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﷲ‪} ،‬ﻭﻗﺎﺗﻠﻮﻫﻢ ﺣﱴ ﻻ ﺗﻜﻮﻥ ﻓﺘﻨﺔ ﻭﻳﻜﻮﻥ ﺍﻟﺪﻳﻦ ﻛﻠـﻪ ﷲ{‪،‬‬
‫ﻑ ﻷﺳﻴﺎﻓﻨﺎ – ﻣﻬﻤﺎ ﻛﺎﻥ‬
‫ﻭﻛﻞ ﻣﻦ ﻧﺎﻭﺉ ﻫﺬﺍ ﺍﳍﺪﻑ‪ ،‬ﺃﻭ ﻭﻗﻒ ﰲ ﻃﺮﻳﻖ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ﻓﻬﻮ ﻋﺪ ‪‬ﻭ ﻟﻨﺎ‪ ،‬ﻭﻫﺪ ‪‬‬
‫ﺍﲰﻪ ﻭﻣﻬﻤﺎ ﻛﺎﻥ ﻧﺴﺒﻪ – ﺇﻥ ﻟﻨﺎ ﺩﻳﻨﹰﺎ ﺃﻧﺰﻟﻪ ﺍﷲ ﻣﻴﺰﺍﻧﹰﺎ ﻭﺣﻜﻤﺎﹰ‪ ،‬ﻗﻮﻟﻪ ﻓﺼﻞ‪ ،‬ﻭﺣﻜﻤﻪ ﻟﻴﺲ ﺑـﺎﳍﺰﻝ‪ ،‬ﻫـﻮ‬
‫ﺍﻟﻨﺴﺐ ﺍﻟﺬﻱ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻤﻮﺍﺯﻳﻨﻨﺎ – ﲝﻤﺪ ﺍﷲ – ﲰﺎﻭﻳﺔ‪ ،‬ﻭﺃﺣﻜﺎﻣﻨﺎ ﻗﺮﺁﻧﻴﺔ‪ ،‬ﻭﺃﻗـﻀﻴﺘﻨﺎ ﻧﺒﻮﻳـﺔ‪.‬‬
‫ﺍﻷﻣﺮﻳﻜﻲ ﺍﳌﺴﻠﻢ؛ ﺃﺧﻮﻧﺎ ﺍﳊﺒﻴﺐ‪ ،‬ﻭﺍﻟﻌﺮﰊ ﺍﻟﻜﺎﻓﺮ؛ ﻋﺪﻭﻧﺎ ﺍﻟﺒﻐﻴﺾ‪ ،‬ﻭﻟﻮ ﺗﺸﺎﺭﻛﻨﺎ ﻭﺇﻳﺎﻩ ﰲ ﺭﺣﻢ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﺥ ﻟﻨﺎ ﻧﺬﻭﺩ ﺩﻭﻧﻪ ﻭﻋﻨﻪ‪ ،‬ﻭﻟﻴﻌﻠﻢ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﰲ ﻛﻞ ﻣﻜﺎﻥ؛ ﺃﻧﻨﺎ ﱂ ‪ -‬ﻭﻟﻦ – ﳒﺘـﺮﺃ‬ ‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻛﻞ ﻣﺴﻠﻢ ﺃ ‪‬‬
‫ﻋﻠﻰ ﻗﺘﻞ ﻣﺴﻠﻢ ﻣﻌﺼﻮﻡ‪ ،‬ﺃﻭ ﺳﻔﻚ ﺩﻡ ﺣﺮﺍﻡ‪ ،‬ﺣﺎﺷﺎ ﻭﻛﻼ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻟﻘﺪ ﻭﱃ ﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﺗﻘﺒﻞ ﻓﻴﻪ ﺍﻷﻣﺔ ﺃﻥ ﺗﺮﺗﻀﻊ ﺍﻟﺬﻝ ﻭﺍﳍﻮﺍﻥ‪ ،‬ﻭﺃﻥ ﻳ‪‬ﺴﺮﻕ ﻓﺠﺮﻫﺎ ﺍﻟﻮﺍﻋـﺪ ﻋﻠـﻰ‬
‫ﺃﻳﺪﻱ ﺍﳌﻨﺎﻓﻘﲔ ﻣﻦ ﺃﺑﻨﺎﺀ ﺟﻠﺪﺗﻨﺎ‪ ،‬ﰲ ﺍﻟﻘﺮﻥ ﺍﳌﺎﺿﻲ ﺑﺬﻟﺖ ﺍﻷﻣﺔ ﺍﻟﻐﺎﱄ ﻭﺍﻟﻨﻔﻴﺲ‪ ،‬ﻭﺻـﺎﻭﻟﺖ ﻭﻃﺎﻭﻟـﺖ‬

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‫‪٣٤٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺟﺎﻫﺪﺕ ﺍﻟﻜﺎﻓﺮ ﺍﶈﺘﻞ‪ ،‬ﻭﰲ ﻏﻔﻠﺔ ﻋﻦ ﻋﲔ ﺍﻟﺮﻗﻴﺐ‪ ،‬ﻭﺑﺴﺬﺍﺟﺔ ﻻ ﺗ‪‬ﺤﺴﺪ ﻋﻠﻴﻬـﺎ‪ ،‬ﺃﺫﻧـﺖ ﻟﻠﻤﻨـﺎﻓﻘﲔ‬
‫ﺍﻟﻮﺻﻮﻟﻴﲔ ﺃﻥ ﻳﺴﺘﻠﻤﻮﺍ ﺩﻓﺔ ﺍﳊﻜﻢ‪ ،‬ﻭﺃﻥ ﻳﺘﺒﻮﺀﻭﺍ ﻣﻜﺎﻥ ﺍﻟﻘﻴﺎﺩﺓ‪ ،‬ﻓﻔﻌﻠﻮﺍ ﺑﺄﻫﻞ ﺍﻹﺳﻼﻡ ﻣﺎ ﻋﺠﺰ ﺍﻷﺟـﻨﱯ‬
‫ﺍﻟﻜﺎﻓﺮ ﺃﻥ ﻳﻔﻌﻞ ﻋﺸﺮ ﻣﻌﺸﺎﺭﻩ‪ .‬ﻫﺬﻩ ﺍﻟﺘﺠﺮﺑﺔ ﺍﳌﺮﻳﺮﺓ ﺣﺎﺿﺮﹲﺓ ﰲ ﺃﺫﻫﺎﻧﻨﺎ‪ ،‬ﻣﺎﺛﻠ ﹲﺔ ﺃﻣﺎﻡ ﺃﻋﻴﻨﻨﺎ‪ ،‬ﻭﻟﻦ ﻧـﺴﻤﺢ‬
‫ﺑﺘﻜﺮﺍﺭﻫﺎ ﺑﺈﺫﻥ ﺍﷲ‪ .‬ﻟﻘﺪ ﺃﺣﻴﺎ ﺃﺑﻨﺎﺅﻛﻢ ﺍﻟﱪﺭﺓ – ﲝﻤﺪ ﺍﷲ – ﻓﻘﻪ ﺳﻠﻔﻨﺎ ﺍﻟﺼﺎﱀ ﰲ ﻗﺘﺎﻝ ﻃﻮﺍﺋـﻒ ﺍﻟـﺮﺩﺓ‬
‫ﻭﺇﻧﻔﺎﺫ ﺣﻜﻢ ﺍﷲ ﰲ ﺍﳌﺮﺗﺪﻳﻦ ﻭﺍﳌﻤﺘﻨﻌﲔ ﻋﻦ ﺷﺮﺍﺋﻊ ﺍﷲ‪ .‬ﻭﺳﻴﻈﻞ ﺟﻬﺎﺩﻧﺎ ﻣﻮﺻﻮﻻﹰ‪ ،‬ﻻ ﻳﻔﺮﻕ ﺑﲔ ﻛـﺎﻓﺮ‬
‫ﻏﺮﰊ ﺃﻭ ﻣﺮﺗﺪ ﻋﺮﰊ‪ ،‬ﺣﱴ ﺗﻌﻮﺩ ﺍﳋﻼﻓﺔ ﺇﱃ ﺍﻷﺭﺽ‪ ،‬ﺃﻭ ﳕﻮﺕ ﺩﻭﻥ ﺫﻟﻚ‪.‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﺃﻣﺎ ﺃﻧﺖ ﺃﻳﻬﺎ ﺍﳉﻨﺪﻱ ﻭﺍﻟﺸﺮﻃﻲ؛ ﻓﻬﺎ ﺃﻧﺖ ﺫﺍ ﺗﻜﺮﺭ ﺍﳉﺮﳝﺔ ﺍﻟﻨﻜﺮﺍﺀ ﻧﻔﺴﻬﺎ‪ ،‬ﻟﻘﺪ ﺭﺿﻴﺖ ﻣﻦ ﻗﺒـﻞ‬
‫ﻟﻨﻔﺴﻚ ﺃﻥ ﺗﻜﻮﻥ ﺣﺬﺍ ًﺀ ﻟﻠﻄﺎﻏﻮﺕ ﺻﺪﺍﻡ‪ ،‬ﻳﺪﻭﺱ ﺑﻚ ﻛﺮﺍﻣﺔ ﻭﻋﺮﺽ ﺃﻫﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻳﺮﻭﻉ ﺑﻚ ﺍﻵﻣﻨﲔ‪،‬‬
‫ﻭﻳﻘﺘﻞ ﺑﺴﻼﺣﻚ ﺍﻟﱪﺀﺍﺀ‪ .‬ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺍﳌﺘﻜﺮﺭﺓ ﳒﺪﻫﺎ ﺃﻳﻦ ﻣﺎ ﺗﻮﺟﻬﻨﺎ ﰲ ﻃﻮﻝ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻭﻋﺮﺿـﻪ؛‬
‫ﻃﻐﺎﺓ ﻇﺎﳌﻮﻥ ﻳﺒﻄﺸﻮﻥ ﺑﺄﻣﺔ ﻣﺴﺘﻀﻌﻔﺔ ﻭﻳﺴﺘﺬﻟﻮ‪‬ﺎ‪ ،‬ﻛﻞ ﺫﻟﻚ ﺑﻚ ﺃﻳﻬﺎ ﺍﳉﻨﺪﻱ‪ .‬ﺃﻣﺎ ﳓﻦ ﻓﻠﻦ ﻧﺴﻤﺢ ﻟﻚ‬
‫ﺃﻥ ‪‬ﺪﻡ ﺁﻣﺎﻟﻨﺎ ‪‬ﺬﺍ ﺍﳉﻬﺎﺩ ﺍﳌﺒﺎﺭﻙ‪ ،‬ﻭﱂ ﻧﺄﺫﻥ ﻟﻚ ﺑﺄﻥ ﺗﺴﻄﻮﺍ ﻋﻠﻰ ﻏﺪﻧﺎ ﺍﻟﻮﺿﺎﺀ ﺍﻟﺬﻱ ﺑـﺪﺃﺕ ﺗﺒﺎﺷـﲑﻩ‬
‫ﺗﻠﻮﺡ ﰲ ﺍﻷﻓﻖ‪ ،‬ﻟﻘﺪ ﺣﻜﻤﻨﺎ ﻋﻠﻴﻚ ﲝﻜﻢ ﺍﻟﻘﺮﺁﻥ؛ }ﺇﻥ ﻓﺮﻋﻮﻥ ﻭﻫﺎﻣﺎﻥ ﻭﺟﻨﻮﺩﳘﺎ ﻛـﺎﻧﻮﺍ ﺧـﺎﻇﺌﲔ{‪،‬‬
‫ﻭﺳﻨﻨﻔﺬ ﻓﻴﻚ ﺍﻟﻘﺪﺭ ﺍﻹﳍﻲ؛ }ﻓﺄﺧﺬﻧﺎﻩ ﻭﺟﻨﻮﺩﻩ ﻓﻨﺒﺬﻧﺎﻫﻢ ﰲ ﺍﻟﻴﻢ{‪.‬‬
‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﻛﻠﻤﺎ ﺗﺬﻛﺮﺕ ﺃﺧﻮﺍﺗﻨﺎ ﺍﳊﺮﺍﺋﺮ ﰲ ﺳﺠﻮﻥ ﺍﻟﺼﻠﻴﺒﲔ‪ ،‬ﻭﻛﻠﻤﺎ ﺗﺮﺍﺀﺕ ﺃﻣﺎﻣﻲ ﺻﻮﺭﺓ ﺗﻠـﻚ ﺍﳊـﺮﺓ‬
‫ﺱ ﻣﻠﺌﺖ ﲟﲏ ﻋﺒﺎﺩ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﲤﻴﺪ ﰊ ﺍﻷﺭﺽ‪ ،‬ﻭﺃﻋﺎﻫﺪ ﺍﷲ ﻋﻠﻰ ﺍﻻﻧﺘﻘﺎﻡ‬ ‫ﺍﻟﺜﻜﻠﻰ ﻭﻫﻲ ﺗﻜﺮﻩ ﻋﻠﻰ ﳒﺮﻉ ﻛﺎ ٍ‬
‫ﻣﻦ ﻛﻞ ﻳﺪ ﺳﺎﳘﺖ ﰲ ﺻﻨﻊ ﻓﺼﻮﻝ ﻫﺬﻩ ﺍﳌﺆﺍﻣﺮﺓ‪.‬‬
‫ﺳﻴﻘﺖ ﺇﱃ ﺃﺣﻀﺎﻥ ﻧﺬﻝ ﳎﺮﻡ‬ ‫ﺃﺑﻜﻲ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻜﻮﺍﻋﺐ ﻭﻳﻠﻬﺎ‬
‫ﺃﻳﺪﹰﺍ ﳍﻦ‪ ،‬ﺑﻌﺪﻥ ﺑﻌﺪ ﺍﻷﳒ ِﻢ‬ ‫ﺑﺎﻷﻣﺲ ﻛﻦ ﺣﺮﺍﺋﺮ ﻻ ﻳﺮﺗﻘﻰ‬
‫ﻓﺒﻜﲔ ﺩﻣﻌﹰﺎ ﻗﻨﻴﹰﺎ ﻛﺎﻟﻌﻨﺪ ِﻡ‬ ‫ﻭﺍﻟﻴﻮﻡ ﺫﻗﻨﺎ ﺍﻷﺳﺮ‪ ،‬ﺫﻗﻦ ﻫﻮﺍﻧﻪ‬
‫ﻭﺃﻋﺠﺐ ﺑﻌ ‪‬ﺪ ﻋﺠﺒﹰﺎ ﻻ ﻳﻨﻘﻀﻲ؛ ﻛﻴﻒ ﻳﺮﺗﻀﻰ ﻣﺴﻠﻢ ﺣ ‪‬ﺮ ﻓﻴﻪ ﺑﻘﻴﺔ ﻣﻦ ﺩﻳﻦ‪ ،‬ﻭﻗﺪ ﺭﺃﻯ ﻫـﺬﺍ ﺍﻟﻌـﺎﺭ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺟﻨﺪﻳﹰﺎ ﻋﻨﺪ ﻋﺒﺎﺩ ﺍﻟﺼﻠﻴﺐ ﺃﻭ ﺷﺮﻃﻴﹰﺎ ﻋﻨﺪ ﻫﺆﻻﺀ ﺍﻟﻜﻔﺎﺭ؟! ﻫﻞ ﻓﻘﺪ ﻫﺆﻻﺀ ﺍﻹﺣﺴﺎﺱ‪ ،‬ﻭﲡﺮﺩﻭﺍ ﻣﻦ‬
‫ﺩﻳﻨﻬﻢ؟! ﻟﻘﺪ ﻋﺎﻫﺪﻧﺎ ﺍﷲ‪ ،‬ﻭﺃﺧﺬﻧﺎ ﻋﻠﻰ ﺃﻧﻔﺴﻨﺎ ﻋﻬﻮﺩﹰﺍ ﻣﻐﻠﻈﺔ؛ ﺃﻥ ﻻ ﻧﻠﲔ ﻭﻻ ﻧﺴﺘﻜﲔ ﺣـﱴ ﻧـﺴﺘﻨﻘﺬ‬
‫ﻫﺆﻻﺀ ﺍﻟﺜﻜﺎﱃ‪ ،‬ﻭﻧﺜﺄﺭ ﻟﻠﻌﺮﺽ ﺍﳌﺴﺘﺒﺎﺡ ﻭﺍﻟﻜﺮﺍﻣﺔ ﺍﳌﻬﺮﺍﻗﺔ‪.‬‬
‫ﺳﺎﺩﺳﹰﺎ‪ :‬ﺃﻣﺎ ﺃﻧﺖ "ﻋﻼﻭﻱ"‪ ...‬ﻋﻔﻮﹰﺍ!؛ ﺭﺋﻴﺲ ﺍﻟﻮﺯﺭﺍﺀ ﺍﳌﻨﺘﺨﺐ ﺩﳝﻘﺮﺍﻃﻴﺎﹰ؛ ﻓﻘﺪ ﺃﻋﺪﺩﻧﺎ ﻟﻚ ﲰـﹰﺎ ﻧﺎﻗﻌـﺎﹰ‪،‬‬
‫ﻭﺳﻴﻔﹰﺎ ﻗﺎﻃﻌﺎﹰ‪ ،‬ﻭﻣﻠﺌﻨﺎ ﻟﻚ ﻛﺄﺳﹰﺎ ﻣﺘﺮﻋﹰﺎ ﺑﺮﻳﺢ ﺍﳌﻨﻴﺔ ﻭﻋﺒﻖ ﺍﳌﻮﺕ‪ ،‬ﻟﻘﺪ ﳒﻮﺕ ﻣﻦ ﺣﻴﺚ ﻻ ﺗﺪﺭﻱ ﻣﺮﺍﺭﹰﺍ ﻣﻦ‬
‫ﻓﺨﺎﺥ ﳏﻜﻤﺔ ﺃﺭﺻﺪﻧﺎﻫﺎ ﻟﻚ‪ ،‬ﻭﻟﻜﻨﻨﺎ ﻧﻌﺪﻙ ﺃﻧﻨﺎ ﺳﻨﻜﻤﻞ ﻣﻌﻚ ﺍﻟﺸﻮﻁ ﺇﱃ ‪‬ﺎﻳﺘﻪ‪ ،‬ﻭﻟﻦ ﻧﻜﻞ ﺃﻭ ﳕﻞ ﺣﱴ‬
‫ﻧﺴﻘﻴﻚ ﻣﻦ ﺍﻟﻜﺄﺱ ﺍﻟﱵ ﺳﻘﻴﻨﺎ ﻣﻨﻬﺎ "ﻋﺰ ﺍﻟﺪﻳﻦ ﺳﻠﻴﻢ" ﺃﻭ ‪‬ﻠﻚ ﺩﻭﻧﻚ‪ ،‬ﻓﺄﻧﺘﻢ ﺭﻣﻮﺯ ﺍﻟﺸﺮ‪ ،‬ﻭﺃﺋﻤﺔ ﺍﻟﻜﻔﺮ‪،‬‬
‫ﻭﻋﻨﻮﺍﻥ ﺍﻟﻌﻤﺎﻟﺔ ﻭﺍﳋﺴﺔ‪ ،‬ﺃﻧﺘﻢ ﺃﻫﻞ ﺍﻟﻨﻔﺎﻕ‪} ،‬ﻫﻢ ﺍﻟﻌﺪﻭ ﻓﺄﺣﺬﺭﻫﻢ ﻗﺎﺗﻠﻬﻢ ﺍﷲ ﺃﱏ ﻳﺆﻓﻜﻮﻥ{‪.‬‬

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‫‪٣٥٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺳﺎﺑﻌﹰﺎ‪ :‬ﺣﺬﺍﺭﻱ‪ ...‬ﺣﺬﺍﺭﻱ ﻣﻦ ﻣﻜ ٍﺮ ﹸﻛﺒ‪‬ﺎﺭ‪ ،‬ﻳﻨﺴﺠﻪ ﺍﻷﻣﺮﻳﻜﺎﻥ ﻣﻊ ﻗﺮﺿﺎﻱ ﺍﻟﻌﺮﺍﻕ ﺍﳉﺪﻳـﺪ‪ ،‬ﻟﻴـﺴﺮﻗﻮﺍ‬
‫ﺍﻟﻨﺼﺮ ﺍﻟﺬﻱ ﺃﺣﺮﺯﻩ ﺃﺑﻨﺎﺅﻛﻢ ﰲ ﺍﻟﻔﻠﻮﺟﺔ‪ .‬ﻏﲑ ﺧﺎﻑٍ ﻋﻠﻴﻜﻢ ﺃﻥ ﺃﻣﺮﻳﻜﺎ ﻛﺎﻧﺖ ﻗﺪ ﺃﻋـﺪﺕ ﻣﻌـﺴﻜﺮﺍﺕ‬
‫ﺍﻋﺘﻘﺎﻝ ﻛﺒﲑﺓ‪ ،‬ﻭﻛﺎﻧﺖ ﺗﻨﻮﻱ ﺃﻥ ﺗﺬﻝ ﺭﺟﺎﻝ ﺍﻟﻔﻠﻮﺟﺔ ﲨﻴﻌﺎﹰ‪ ،‬ﻭﺃﻥ ﺗﺴﺘﺒﻴﺢ ﺃﻋﺮﺍﺿـﻬﻢ ﺛـﺄﺭﹰﺍ ﻟﻜﺮﺍﻣﺘـﻬﺎ‬
‫ﺍﳌﻬﺪﺭﺓ ﻋﻠﻰ ﺃﻋﺘﺎﺏ ﻫﺬﻩ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﻟﻜﻦ ﻓﻮﺟﺌﻮﺍ – ﻭﺑﺸﻬﺎﺩﺓ ﺳﺎﺩ‪‬ﻢ ﻭﻗﺎﺩ‪‬ﻢ – ﺑﺸﺠﺎﻋﺔ ﻭﺑﺴﺎﻟﺔ ﻗﻞ ﰲ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﻧﻈﲑﹰﺍ ﳍﺎ‪ ،‬ﻓﻄﺎﺷﺖ ﺳﻬﺎﻣﻬﻢ‪ ،‬ﻭﺍﺭﺗﺪﺕ ﻗﻮﺍ‪‬ﻢ ﻋﻠﻰ ﺃﻋﻘﺎ‪‬ﺎ ﺧﺎﺳﺌﺔ ﺫﻟﻴﻠﺔ‪ ،‬ﻓﺘﻌﺎﻇﻢ ﺣﻘﺪﻫﻢ ﻭﺍﺯﺩﺍﺩ‬
‫ﺣﻨﻘﻬﻢ‪ ،‬ﻭﻗﺮﺭﻭﺍ ﺃﻥ ﻳﻐﺘﺎﻟﻮﺍ ﻓﺮﺣﺔ ﺍﻟﻈﻔﺮ‪ ،‬ﻭﻟﻜﻦ ﺑﺎﻟﺘﻮﺍﻃﺊ ﻣﻊ ﺍﳌﺮﺗﺪﻳﻦ ﻣﻦ ﺑﲏ ﺟﻠﺪﺗﻨﺎ‪ ،‬ﻭﻛﺬﺍ – ﻭﻟﻸﺳﻒ‬
‫– ﻣﻊ ﺑﻌﺾ ﺷﻴﻮﺥ ﺍﻟﻌﺸﺎﺋﺮ ﳑﻦ ﺍﻧﺴﻠﺨﻮﺍ ﻣﻦ ﺩﻳﻨﻬﻢ‪ .‬ﻛﻞ ﺫﻟﻚ ﲝﺠﺔ ﻭﺟﻮﺩﻱ ﰲ ﺍﻟﻔﻠﻮﺟـﺔ‪ ،‬ﻭﻛـﺬﺏ‬
‫ﺡ ﰲ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﺍﻧﺘﻘﻞ ﺿﻴﻔﹰﺎ ﻋﻠﻰ ﺇﺧﻮﺍﱐ ﻭﺃﻫﻠﻲ‬
‫ﺯﻋﻤﻬﻢ‪ ،‬ﻭﻣﺎ ﺩﺭﻯ ﻫﺆﻻﺀ ﺍﳊﻤﻘﻰ ﺃﱐ ‪ -‬ﲝﻤﺪ ﺍﷲ – ‪‬ﺳﻴ‪‬ﺎ ‪‬‬
‫ﰲ ﻃﻮﻝ ﺍﻟﺒﻼﺩ ﻭﻋﺮﺿﻬﺎ‪ ،‬ﻟﻜﻨﻬﺎ ﺫﺭﻳﻌﺔ ﻟﻼﻧﺘﻘﺎﻡ‪ ،‬ﻭﻛﻮﻧﻮﺍ ﻋﻠﻰ ﺣﺬﺭ ﺩﺍﺋﻢ‪ ،‬ﻭﻋﻴـﻮﻧﻜﻢ ﺻـﻮﺏ ﺍﻟﻌـﺪﻭ‬
‫ﻭﺃﺻﺎﺑﻌﻜﻢ ﻋﻠﻰ ﺍﻟﺰﻧﺎﺩ‪} ،‬ﻭﺍﷲ ﻣﻌﻜﻢ ﻭﻟﻦ ﻳﺘﺮﻛﻢ ﺃﻋﻤﺎﻟﻜﻢ{‪.‬‬
‫ﻼ ﺑﻘﻲ ﻳﺼﺪﻕ ﺃﻛﺬﻭﺑﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﳌﻮﻋﻮﺩﺓ‪ ،‬ﺑﻌـﺪ ﺻـﺮﺧﺎﺕ‬‫ﺛﺎﻣﻨﹰﺎ‪ :‬ﺃﻣﺎ ﺃﻧﺖ ﺃﻣﺘﻨﺎ ﺍﳊﺒﻴﺒﺔ؛ ﻓﻼ ﺃﻇﻦ ﻋﺎﻗ ﹰ‬
‫"ﺃﰊ ﻏﺮﻳﺐ" ﻭﻓﻀﺎﺋﺢ "ﻏﻮﺍﻧﺘﺎﻧﺎﻣﻮﺍ"‪ ،‬ﻭﺇﱃ ﺍﷲ ﻧﺸﻜﻮﺍ ﻫﺬﺍ ﺍﻟﺼﻤﺖ ﻭﺍﳋﺬﻻﻥ ﺍﻟﻌﺠﻴﺐ ﻣـﻦ ﺍﻷﻣـﺔ –‬
‫ﻋﻠﻤﺎﺋﻬﺎ ﻭﺩﻋﺎ‪‬ﺎ ﻭﻋﻮﺍﻣﻬﺎ – ﻣﺎ ﻟﻜﻲ ﺃﻣﺔ ﺍﻹﺳﻼﻡ! ﺃﺧﻨﻴﺖ ﻋﻠﻰ ﺍﻟﺬﻝ‪ ،‬ﻭﻃﻮﻳﺖ ﻋﻠﻰ ﺍﳋﻨﻮﻉ؟! ﻭﻫـﺬﻩ‬
‫ﺍﻟﻼﻣﺒﺎﻻﺓ ﻭﺍﻟﺴﻠﺒﻴﺔ ﺍﳌﻄﻠﻘﺔ‪ ...‬ﺇﱃ ﻣﱴ؟‬
‫ﺃﻣﺎ ﺃﻧﺘﻢ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻼﻃﲔ؛ ﻓﻬﻼ ﺃﻓﺘﻴﺘﻢ ﺑﺎﻟﻘﻨﻮﺕ ﺿﺪ ﺍﻷﻣﺮﻳﻜﺎﻥ ﻛﻤﺎ ﺃﻓﺘﻴﺘﻢ ﺑـﺎﻟﻘﻨﻮﺕ ﺿـﺪ ﺇﺧﻮﺍﻧﻨـﺎ‬
‫ﺍ‪‬ﺎﻫﺪﻳﻦ ﰲ ﺟﺰﻳﺮﺓ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ؟ ﻟﻘﺪ ﺫﻛﺮﲤﻮﻧﺎ ﺑﻔﺘﻴﺎﻛﻢ ﻫﺬﻩ ﺻﻨﻴﻊ "ﺑﻠﻌﺎﻡ ﺍﺑﻦ ﺑـﺎﻋﻮﺭﺍﺀ"‬
‫ﺍﻟﺬﻱ ﺭﺍﻭﺩﻩ ﻗﻮﻣﻪ ﻟﻴﺪﻋﻮ ﻋﻠﻰ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻓﻤﺎ ﺯﺍﻟﻮﺍ ﺑﻪ ﺣﱴ ﻓﻌﻞ‪ ،‬ﻓﻌﺎﻗﺒﻪ ﺍﷲ – ﻭﻫـﻮ‬
‫ﺍﻟﻌﺎﱂ ﺑﺂﻳﺎﺕ ﺍﷲ – ﻓﺄﺩﻟﻊ ﻟﺴﺎﻧﻪ‪ ،‬ﻭﻧﺴﺄﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳﻔﻌﻞ ﺑﻜﻢ ﻣﺎ ﻓﻌﻞ ﺑﻪ‪ ،‬ﻓﻘـﺪ ﺍﺣﺘـﺬﻳﺘﻢ‬
‫ﺣﺬﻭﻩ ﻭﺃﻗﺘﻔﻴﺘﻢ ﺃﺛﺮﻩ‪.‬‬
‫ﺃﻣﺔ ﺍﻹﺳﻼﻡ‪:‬‬
‫ﻟﺴﻨﺎ ﲝﺎﺟﺔ ﺇﱃ ﺩﺭﻭﺱ ﰲ ﻣﻌﺎﱐ ﺍﳊﺮﻳﺔ‪ ،‬ﺃﻭ ﺃﺳﺎﻟﻴﺐ ﺍﳊﻜﻢ ﻣﻦ ﺭﻋﺎﺓ ﺍﻟﺒﻘﺮ‪ ،‬ﻟﻘﺪ ﺃﻏﻨﺎﻧﺎ ﺍﷲ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺳﻨﺔ‬
‫ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪} ،‬ﺃﻭﱂ ﻳﻜﻔﻬﻢ ﺃﻧﺎ ﺃﻧﺰﻟﻨﺎ ﻋﻠﻴﻚ ﺍﻟﻜﺘﺎﺏ ﻳﺘﻠﻰ ﻋﻠﻴﻬﻢ{‪ ،‬ﺑﻠﻰ ﻭﺍﷲ ﻗﺪ ﻛﻔﻰ ﺍﷲ‬
‫ﻭﺷﻔﻰ‪ ...‬ﺑﻠﻰ ﻭﺍﷲ ﻗﺪ ﻛﻔﻰ ﺍﷲ ﻭﺷﻔﻰ‪.‬‬
‫ﻭﺃﺑﺸﺮﻱ ﺃﻣﺔ ﺍﻹﺳﻼﻡ ﲟﺎ ﻳﺴﺮﻙ ‪ -‬ﺑﻌﻮﻥ ﺍﷲ ‪ -‬ﻓﻘﺪ ﺑﺪﺃﺕ ﻃﻼﺋﻊ ﺍﻟﻔﺘﺢ‪ ،‬ﻭﺳﻴﻜﻮﻥ ﻟﻨـﺎ ﻣـﻊ ﺍﻟﻜﻔـﺎﺭ‬
‫ﻭﺍﳌﺮﺗﺪﻳﻦ ﺻﻮﻻﺕ ﻭﺟﻮﻻﺕ‪}.‬ﻭﺍﷲ ﻏﺎﻟﺐ ﻋﻠﻰ ﺃﻣﺮﻩ ﻭﻟﻜﻦ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻻ ﻳﻌﻠﻤﻮﻥ{‬
‫ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‬
‫ﺃﺑﻮ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫‬

‫‪٣٥٠‬‬
‫‪٣٥١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺻﺎﻳﺎ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ ﻟﻠﺸﻴﺦ ﺍ‪‬ﺎﻫﺪ ﺃﰊ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺣﻔﻈﻪ ﺍﷲ ﻭﻧﺼﺮﻩ‬

‫ﺇﻥ ﺍﳊﻤﺪ ﷲ ﳓﻤﺪﻩ ﻭﻧﺴﺘﻌﻴﻨﻪ ﻭﻧﺴﺘﻐﻔﺮﻩ‪ ،‬ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ ﻭﻣﻦ ﺳﻴﺌﺎﺕ ﺃﻋﻤﺎﻟﻨﺎ‪ ،‬ﻣﻦ ﻳﻬـﺪﻩ‬
‫ﺍﷲ ﻓﻼ ﻣﻀﻞ ﻟﻪ ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎﺩﻱ ﻟﻪ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟـﻪ ﻭﺃﺷـﻬﺪ ﺃﻥ‬
‫ﳏﻤﺪﺍﹰ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ؛ ﺑﻠﹼﻎ ﺍﻟﺮﺳﺎﻟﺔ ﻭﺃﺩﻯ ﺍﻷﻣﺎﻧﺔ ﻭﻧﺼﺢ ﺍﻷﻣﺔ ﻭﺗﺮﻛﻬﺎ ﻋﻠﻰ ﺍﶈﺠﺔ ﺍﻟﺒﻴﻀﺎﺀ ﻟﻴﻠﻬﺎ ﻛﻨﻬﺎﺭﻫﺎ‬
‫ﻻ ﻳﺰﻳﻎ ﻋﻨﻬﺎ ﺇﻻ ﻫﺎﻟﻚ‪.‬‬
‫}ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺗﻘﻮﺍ ﺍﷲ ﺣﻖ ﺗﻘﺎﺗﻪ ﻭﻻ ﲤﻮﺗﻦ ﺇﻻ ﻭﺃﻧﺘﻢ ﻣﺴﻠﻤﻮﻥ{‪.‬‬
‫}ﻳﺎﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﺗﻘﻮﺍ ﺭﺑﻜﻢ ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ ﻣﻦ ﻧﻔﺲ ﻭﺍﺣﺪﺓ ﻭﺧﻠﻖ ﻣﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻭﺑﺚ ﻣﻨﻬﻤﺎ ﺭﺟﺎ ﹰﻻ ﻛـﺜﲑﹰﺍ‬
‫ﻭﻧﺴﺎﺀ ﻭﺍﺗﻘﻮﺍ ﺍﷲ ﺍﻟﺬﻱ ﺗﺴﺎﺋﻠﻮﻥ ﺑﻪ ﻭﺍﻷﺭﺣﺎﻡ ﺇﻥ ﺍﷲ ﻛﺎﻥ ﻋﻠﻴﻜﻢ ﺭﻗﻴﺒﹰﺎ{‪.‬‬
‫}ﻳﺎﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺗﻘﻮﺍ ﺍﷲ ﻭﻗﻮﻟﻮﺍ ﻗﻮ ﹰﻻ ﺳﺪﻳﺪﹰﺍ ﻳﺼﻠﺢ ﻟﻜﻢ ﺃﻋﻤﺎﻟﻜﻢ ﻭﻳﻐﻔﺮ ﻟﻜﻢ ﺫﻧﻮﺑﻜﻢ ﻭﻣﻦ ﻳﻄﻊ ﺍﷲ‬
‫ﻭﺭﺳﻮﻟﻪ ﻓﻘﺪ ﻓﺎﺯ ﻓﻮﺯﹰﺍ ﻋﻈﻴﻤﹰﺎ{‪.‬‬
‫ﰒ ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﻳﻌﻴﺪ ﻧﻔﺴﻪ‪ ،‬ﻭﻣﻨﻄﻖ ﺍﻷﺣﺪﺍﺙ ﻋﱪ ﺍﻟﻌﺼﻮﺭﻻ ﻳﺘﻐﲑ‪ ..‬ﺗﺘﻐﲑ ﺍﻷﺷﺨﺎﺹ ﻭﻳﺘﺒﺪﻝ ﺍﻟﻼﻋﺒﻮﻥ ﻭﺗﺘﻄـﻮﺭ‬
‫ﺍﻵﻻﺕ ﻭﻟﻜﻦ ﻣﺴﺮﺡ ﺍﻷﺣﺪﺍﺙ ﺛﺎﺑﺖ‪ ،‬ﻭﻗﺼﺔ ﺍﻟﺼﺮﺍﻉ ﻭﺍﺣﺪﺓ‪:‬‬
‫ﻼ‪ ،‬ﻭﺇﺳﻼﻡ ﳛﺎﺭﺏ ﻛﻔﺮﺍﹰ‪ ،‬ﻭﺟﺎﻫﻠﻴﺔ ﻭﻧﻔﺎﻕ ﻳﺘﺪﺳﺲ‪ ،‬ﻭﺿﻌﻔﺎﺀ ﺧﻮﺭﺓ ﻳ‪‬ﻤﺴﻜﻮﻥ ﺍﻟﻌـﺼﺎ‬ ‫ﺣﻖ ﻳﺼﺎﺭﻉ ﺑﺎﻃ ﹰ‬
‫ﻣﻦ ﺍﻟﻮﺳﻂ‪ ،‬ﻳﻨﺘﺴﺒﻮﻥ ﺇﱃ ﺃﻣﺘﻬﻢ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﻳﺆﺛﺮﻭﻥ ﺩﻧﻴﺎﻫﻢ‪ ،‬ﻭﻳﻨﺘﻈﺮﻭﻥ ﺳﻜﻮﻥ ﺍﻟﻌﺠﺎﺝ ﻭﺍﻧﺘﻬﺎﺀ ﺍﳌﻌﺮﻛـﺔ؛‬
‫ﻟﻴﻨﺤﺎﺯﻭﺍ ﺇﱃ ﺍﻟﻘﻮﻱ‪ ،‬ﻭﻳﺮﻛﺒﻮﺍ ﺳﻔﻦ ﺍﻟﻐﺎﻟﺐ ‪ -‬ﻭﺑﺌﺲ ﻣﺎ ﺻﻨﻌﻮﺍ ‪-‬‬
‫ﻭﺣﺪﻫﻢ ﺍﻟﺮﺑﺎﻧﻴﻮﻥ ﳛﻤﻠﻮﻥ ﺍﻟﺮﺍﻳﺔ ﰲ ﺯﻣﻦ ﺍﻻﻧﻜﺴﺎﺭ‪ ،‬ﻭﻳﺮﻓﻌﻮﻥ ﺍﳉﺒﺎﻩ ﰲ ﺯﻣﻦ ﺍﻻﺳﺘﺨﺰﺍﺀ‪ ،‬ﻭﺗﺒﺤﺮ ﳘﻤﻬﻢ‬
‫ﻋﱪ ﺍﻷﺛﲑ ﻣﺴﺎﻓﺮﺓ ﺇﱃ ﺍﳋﺒﲑ ﺍﻟﺒﺼﲑ‪ ،‬ﻣﻘﺘﺪﻳﺔ ﺑﺎﻟﺒﺸﲑ ﺍﻟﻨﺬﻳﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻏﺮﺑﺎﺀ ﺗﻠﻔﺢ ﻭﺟـﻮﻫﻬﻢ‬
‫ﺭﻳﺎﺡ ﺍﻟﻮﺣﺸﺔ‪ ،‬ﻭﺗﺪﻣﻰ ﺃﻗﺪﺍﻣﻬﻢ ﺍﳊﺎﻓﻴﺔ ﰲ ﺻﺤﺮﺍﺀ ﻣﻠﺘﻬﺒﺔ ﺑﻨﺎﺭ ﺍﻟﻌﺪﺍﻭﺍﺕ‪ ،‬ﺗ‪‬ﻐﻠـﻖ ﺩﻭ‪‬ـﻢ ﺍﻷﺑـﻮﺍﺏ؛‬
‫ﻓﻴﺴﺘﻄﺮﻗﻮﻥ ﺑﺎﺏ ﺍﻟﺴﻤﺎﺀ؛ ﻓﻴ‪‬ﻔﺘﺢ ﳍﻢ ﻣﻦ ﺭﻭﺡ ﺍﳉِﻨﺎﻥ ﻣﺎ ﳛﻴﺎ ﺑﻪ ﺍﳉﹶﻨﺎﻥ‪ ،‬ﺧﺎﻟﻄﺘﻬﻢ ﺑﺸﺎﺷﺔ ﺍﻹﳝﺎﻥ؛ ﻓـﻼ‬
‫ﻳﺮﺗﺪ ﺃﺣﺪ ﻣﻨﻬﻢ ﺳﺨﻄﺔ ﻟﺪﻳﻨﻪ ﻭﻟﻮ ﺭﻣﺘﻪ ﺍﻟﺪﻧﻴﺎ ﻋﻦ ﻗﻮﺱ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﺃﻣﱵ‪:‬‬
‫ﻟﻘﺪ ﻃﻔﺢ ﺍﻟﻜﻴﻞ‪ ،‬ﻭﺑﻠﻎ ﺍﻟﺴﻴﻞ ﺍﻟﺰﰉ‪ ،‬ﻭﺟﺎﻭﺯ ﺍﻟﻈﺎﳌﻮﻥ ﺍﳌﺪﻯ‪ ،‬ﻭﺍﺳﺘﻨﺜﺮ ﺑﺄﺭﺿﻨﺎ ﺍﻟﺒﻐﺎﺓ‪ ،‬ﻭﺍﺟﺘـﺮﺃﺕ ﻋﻠﻴﻨـﺎ‬
‫ﺍﻟﺬﺋﺎﺏ‪ ...‬ﺑﻞ ﺍﻟﻜﻼﺏ‪.‬‬
‫ﻭﻳﺒﺤﺚ ﺍﻟﻨﺎﺱ ﻋﻦ ﺣﻞ ﰲ ﺳﺮﺍﺏ ﺻﺤﺮﺍﺀ ﺍﻟﺘﻴﻪ‪ ،‬ﻭﺍﳊﻞ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻭﺑﺄﻳﺪﻳﻬﻢ!‬
‫ﺇﻧﻪ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪.‬‬
‫ﻭﻫﺬﻩ ﻭﺻﺎﻳﺎ ﺃﺋﻤﺔ ﺍﳉﻬﺎﺩ ﺍﻟﺬﻳﻦ ﺳﺒﻘﻮﺍ ﰲ ﻫﺬﺍ ﺍﻟﺪﺭﺏ ﺍﳌﺒﺎﺭﻙ‪ ،‬ﲨﻌﺘﻬﺎ ﺑﺘﺼﺮﻑ ﻳﺴﲑ؛ ﺗـﺬﻛﺮﺓ ﻟﻨﻔـﺴﻲ‬
‫ﻀﹰﺎ ﻋﻠﻰ ﺍﻟﺜﺒﺎﺕ‪ ،‬ﻭﺩﻋﻮﺓ ﺇﱃ ﺍﳌﺼﺎﺑﺮﺓ ﻋﻠﻰ ﺍﳌﺒﺎﺩﺉ ﻭﺍﻟﺜﻮﺍﺑﺖ‪.‬‬
‫ﻭﻹﺧﻮﺍﱐ ﺍ‪‬ﺎﻫﺪﻳﻦ؛ ﺣ ‪‬‬

‫‪٣٥١‬‬
‫‪٣٥٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺃﻳﻬﺎ ﺍ‪‬ﺎﻫﺪﻭﻥ‪:‬‬
‫ﺇﱐ ﻻ ﺃﺧﺎﻑ ﻋﻠﻴﻜﻢ ﻛﺜﺮﺓ ﻋﺪﻭﻛﻢ‪ ،‬ﻭﻻ ﻋﻈﻢ ﺃﺳﻠﺤﺘﻬﻢ‪ ،‬ﻭﻻ ﲢﺰﺏ ﻗﻮﻯ ﺍﻟﺸﺮ ﻭﺍﺟﺘﻤﺎﻋﻬﺎ ﻋﻠﻴﻜﻢ‪ ،‬ﻭﻻ‬
‫ﺧﺬﻻﻥ ﺇﺧﻮﺍﻧﻜﻢ ﺍﳌﺴﻠﻤﲔ ﰲ ﺑﻘﺎﻉ ﺍﻷﺭﺽ‪ ،‬ﻭﻟﻜﲏ ﺃﺧﺎﻑ ﻋﻠﻴﻜﻢ ﻣﻦ ﺃﻧﻔﺴﻜﻢ؛ ﺃﺧـﺎﻑ ﺃﻥ ﻳـﺼﻴﺒﻜﻢ‬
‫ﺍﻟﻮﻫﻦ ﻭﺍﻟﻀﻌﻒ ﻭﺍﻟﻔﺸﻞ ﻭﻛﺜﺮﺓ ﺍﳌﻌﺎﺻﻲ‪.‬‬
‫ﻭﻟﻜﻢ ﻓﻴﻤﺎ ﺣﺼﻞ ﻳﻮﻡ ﺃﺣﺪ ﻣﻮﻋﻈﺔ ﻭﺫﻛﺮﻯ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﺣﱴ ﺇﺫﺍ ﻓﺸﻠﺘﻢ ﻭﺗﻨﺎﺯﻋﺘﻢ ﰲ ﺍﻷﻣﺮ ﻭﻋـﺼﻴﺘﻢ‬
‫ﻣﻦ ﺑﻌﺪ ﻣﺎﺃﺭﺍﻛﻢ ﻣﺎ ﲢﺒﻮﻥ ﻣﻨﻜﻢ ﻣﻦ ﻳﺮﻳﺪ ﺍﻟﺪﻧﻴﺎ ﻭﻣﻨﻜﻢ ﻣﻦ ﻳﺮﻳﺪ ﺍﻵﺧﺮﺓ ﰒ ﺻﺮﻓﻜﻢ ﻋﻨﻬﻢ ﻟﻴﺒﺘﻠﻴﻜﻢ{‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ‪) :‬ﻛﺎﻥ ﺍﻟﻈﻔﺮ ﻭﺍﻟﻨﺼﺮ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ﻟﻺﺳﻼﻡ ﻓﻠﻤﺎ ﺣﺼﻞ ﻣﺎ ﺣﺼﻞ ﻣﻦ ﻋﺼﻴﺎﻥ ﺍﻟﺮﻣﺎﺓ‪ ،‬ﻭﻓﺸﻞ‬
‫ﺑﻌﺾ ﺍﳌﻘﺎﺗﻠﺔ؛ ﺗﺄﺧﺮ ﺍﳌﻮﻋﺪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﺸﺮﻭﻃﹰﺎ ﺑﺎﻟﺜﺒﺎﺕ ﻭﺍﻟﻄﺎﻋﺔ( ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ ﺭﲪﻪ ﺍﷲ‪.‬‬
‫ﻟﻘﺪ ﺣﺪﺙ ﰲ ﻫﺬﻩ ﺍﻟﻐﺰﻭﺓ ﻣﻮﺍﻗﻒ ﻋﺠﻴﺒﺔ‪ ،‬ﻣﻨﻬﺎ؛ ﺃﻥ ﺍﻟﻌﺪﻭ ﻛﺎﻥ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺛﺔ ﺃﺿﻌﺎﻑ ﻋﺪﺩ ﺍﳌﺴﻠﻤﲔ‪،‬‬
‫ﻓﻨﺼﺮ ﺍﷲ ﺍﳌﺴﻠﻤﲔ ﰲ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ؛ ﻓﻠﻤﺎ ﻋﺼﻮﺍ ﺃﺩﺍﺭ ﻋﻠﻴﻬﻢ ﺍﻟﺪﺍﺋﺮﺓ ﺁﺧﺮﻩ‪.‬‬
‫ﻗﺎﻝ ﺟﺎﺑﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪) :‬ﻟﻘﺪ ﺗﻔﺮﻕ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻮﻡ ﺃﺣﺪ‪ ،‬ﻭﺑﻘﻲ ﻣﻌـﻪ ﺃﺣـﺪ‬
‫ﻼ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻭﻃﻠﺤﺔ(‪.‬‬
‫ﻋﺸﺮ ﺭﺟ ﹰ‬
‫ﻭﰲ ﺣﺪﻳﺚ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪) :‬ﻓﻠﻤﺎ ﻛﺎﻥ ﻳﻮﻡ ﺃﺣﺪ ﻭﺍﻧﻜﺸﻒ ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﻗﺎﻝ ‪ -‬ﻳﻌﲏ ﺃﻧﺲ ﺑـﻦ‬
‫ﺍﻟﻨﻀﺮ ‪ -‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﻋﺘﺬﺭ ﺇﻟﻴﻚ ﳑﺎ ﺻﻨﻊ ﻫﺆﻻﺀ ‪ -‬ﻳﻌﲏ ﺃﺻﺤﺎﺑﻪ ‪ -‬ﻭﺃﺑﺮﺃ ﺇﻟﻴﻚ ﳑﺎ ﺻﻨﻊ ﻫﺆﻻﺀ ‪ -‬ﻳﻌـﲏ‬
‫ﺍﳌﺸﺮﻛﲔ ‪.(-‬‬
‫ﻭﺟﻠﺲ ﺃﺑﻮ ﺍﻟﺪﺭﺩﺍﺀ ﻳﺒﻜﻲ ﺑﻌﺪ ﻓﺘﺢ ﺟﺰﻳﺮﺓ ﻗﱪﺹ ﳌﹼﺎ ﺭﺃﻯ ﺑﻜﺎﺀ ﺃﻫﻠﻬﺎ ﻭﻓﺮﻗﻬﻢ‪ ،‬ﻓﻘﻴﻞ‪) :‬ﻣﺎ ﻳﺒﻴﻜﻴﻚ ﻳﺎ ﺃﺑﺎ‬
‫ﺍﻟﺪﺭﺩﺍﺀ ﰲ ﻳﻮﻡ ﺃﻋﺰﺍﷲ ﺑﻪ ﺍﻹﺳﻼﻡ ؟!(‪ ،‬ﻓﻘﺎﻝ‪) :‬ﻭﳛﻜﻢ ﻣﺎ ﺃﻫﻮﻥ ﺍﳋﻠﻖ ﻋﻠﻰ ﺍﷲ ﺇﻥ ﻫﻢ ﺗﺮﻛﻮﺍ ﺃﻣﺮﻩ‪ ،‬ﺑﻴﻨﻤﺎ‬
‫ﻫﻢ ﺃﻣﺔ ﻛﺎﻧﺖ ﻇﺎﻫﺮﺓ ﻗﺎﻫﺮﺓ‪ ،‬ﺗﺮﻛﻮﺍ ﺃﻣﺮ ﺍﷲ ﻓﺼﺎﺭﻭﺍ ﺇﱃ ﻣﺎ ﺗﺮﻭﻥ(‪.‬‬
‫ﺃﻳﻬﺎ ﺍ‪‬ﺎﻫﺪﻭﻥ‪:‬‬
‫ﻗﺪ ﻳﺘﺄﺧﺮﻧﺼﺮ ﺍﷲ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﻫﺰﺍﺋﻢ ﻭﺟﺮﺍﺣﺎﺕ ﰲ ﺻﻔﻮﻓﻜﻢ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﺑﻐﺮﻳﺐ‪ ،‬ﺇﺫ ﺗﻠﻚ ﺳـﻨﺔ ﺍﷲ ﰲ‬
‫ﺍﻟﺬﻳﻦ ﺧﻠﻮﺍ ﻣﻦ ﻗﺒﻞ ﻭﻟﻦ ﲡﺪ ﻟﺴﻨﺔ ﺍﷲ ﺗﺒﺪﻳﻼ‪.‬‬
‫ﻗﺎﻝ ﻫﺮﻗﻞ ﻷﰊ ﺳﻔﻴﺎﻥ‪) :‬ﺳﺄﻟﺘﻚ ﻛﻴﻒ ﻛﺎﻥ ﻗﺘﺎﻟﻜﻢ ﺇﻳﺎﻩ ‪ -‬ﻳﻌﲏ ﺭﺳﻮﺍﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ‪-‬‬
‫ﻓﺰﻋﻤﺖ ﺃﻥ ﺍﳊﺮﺏ ﺳﺠﺎﻝ ﻭﺩﻭﻝ‪ ،‬ﻓﻜﺬﻟﻚ ﺍﻟﺮﺳﻞ ﺗﺒﺘﻠﻰ ﰒ ﺗﻜﻮﻥ ﳍﻢ ﺍﻟﻌﺎﻗﺒﺔ(‪.‬‬
‫ﺇﻥ ﺃﻋﻈﻢ ﻣﺎ ﲤﺘﺤﻨﻮﻥ ﺑﻪ ﰲ ﻗﺘﺎﻟﻜﻢ ﻫﻮ؛ ﺍﻟﺼﱪ ﻭﺍﻟﻴﻘﲔ‪.‬‬
‫ﺍﻟﻴﻘﲔ؛ ﺑﺄﻥ ﺍﷲ ﻣﻨﺠ ‪‬ﺰ ﻭﻋﺪﻩ‪ ،‬ﻭﻧﺎﺻ ‪‬ﺮ ﺟﻨﺪﻩ ﻭﺣﺰﺑﻪ‪ ،‬ﻭﻟﻮ ﺑﻌﺪ ﺣﲔ‪.‬‬
‫ﻭﺍﻟﺼﱪ ﻋﻨﺪ ﺍﻟﺸﺪﺍﺋﺪ‪ ،‬ﻓﺎﻥ ﺍﻟﻨﺼﺮ ﻣﻊ ﺍﻟﺼﱪ‪ ،‬ﻭﺇﻥ ﺍﻟﻔﺮﺝ ﻣﻊ ﺍﻟﻜﺮﺏ‪ ،‬ﻭﺇﻥ ﻣﻊ ﺍﻟﻌﺴﺮ ﻳﺴﺮﺍ‪.‬‬
‫ﺳﺄﻝ ﺭﺟﻞ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﻳﺎ ﺃﺑﺎ ﻋﺒﺪﺍﷲ‪ ،‬ﺃﳝﺎ ﺃﻓﻀﻞ ﻟﻠﺮﺟﻞ‪ :‬ﺃﻥ ﻳ‪‬ﻤﻜﻦ ﺃﻭ ﻳﺒﺘﻠﻰ ؟(‪ ،‬ﻓﻘﺎﻝ ﺍﻟـﺸﺎﻓﻌﻲ‪:‬‬
‫)ﻻ ﻳ‪‬ﻤﻜﻦ ﺣﱴ ﻳ‪‬ﺒﺘﻠﻰ(‪.‬‬

‫‪٣٥٢‬‬
‫‪٣٥٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﺈﻥ ﺍﷲ ﺍﺑﺘﻠﻰ ﻧﻮﺣﹰﺎ ﻭﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻮﺳﻰ ﻭﻋﻴﺴﻰ ﻭﳏﻤﺪﹰﺍ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﻢ ﻭﺳﻼﻣﻪ‪ ،‬ﻓﻠﻤﺎ ﺻﱪﻭﺍ ﻣﻜﻨﻬﻢ‪.‬‬
‫ﻓﻼ ﻳﻈﻦ ﺃﺣﺪ ﺃﻥ ﳜﻠﺺ ﻣﻦ ﺍﻷﱂ ﺍﻟﺒﺘﺔ‪.‬‬
‫ﳜﻄﺊ ﻣﻦ ﻳﻈﻦ ﺑﺎﷲ ﻇﻦ ﺍﻟﺴﻮﺀ‪ ،‬ﻓﻴﻨﻈﺮ ﺇﱃ ﻋﺪﺩ ﺍﻟﻌﺪﻭ ﻭﻋﺪ‪‬ﻢ ﻭﻳﻨﺴﻰ ﻭﻋﺪ ﺍﷲ؛ }ﻛﺘﺐ ﺍﷲ ﻷﻏﻠﱭ ﺃﻧـﺎ‬
‫ﻭﺭﺳﻠﻲ ﻭﻣﻦ ﻳﺘﻮﻝ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻓﺈﻥ ﺣﺰﺏ ﺍﷲ ﻫﻢ ﺍﻟﻐﺎﻟﺒﻮﻥ{‪} ،‬ﻭﻛﺎﻥ ﺣﻘﹰﺎ ﻋﻠﻴﻨـﺎ ﻧـﺼﺮ‬
‫ﺍﳌﺆﻣﻨﲔ{‪} ،‬ﻭﻋﺪ ﺍﷲ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻨﻜﻢ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ﻟﻴﺴﺘﺨﻠﻔﻨﻬﻢ ﰲ ﺍﻷﺭﺽ ﻛﻤـﺎ ﺍﺳـﺘﺨﻠﻒ‬
‫ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻬﻢ ﻭﻟﻴﻤﻜﻨﻦ ﳍﻢ ﺩﻳﻨﻬﻢ ﺍﻟﺬﻱ ﺍﺭﺗﻀﻰ ﳍﻢ ﻭﻟﻴﺒﺪﻟﻨﻬﻢ ﻣﻦ ﺑﻌﺪ ﺧﻮﻓﻬﻢ ﺃﻣﻨﺎ{‪ ،‬ﻓﻬﺬﺍ ﺍﻟـﺸﺮﻁ‬
‫ﻣﻘﺎﺑﻞ ﺍﳌﺸﺮﻭﻁ؛ ﺍﻷﻣﺎﻥ ﻭﺍﻹﺧﻼﺹ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﰒ ﺍﻟﻨﺼﺮ ﻭﺍﻟﺘﻤﻜﲔ ﻭﺍﻹﺳﺘﺨﻼﻑ‪} ،‬ﻭﻋـﺪ ﺍﷲ ﻻ‬
‫ﳜﻠﻒ ﺍﷲ ﺍﳌﻴﻌﺎﺩ{‪.‬‬
‫ﻭ ﻣﺎ ﺃﲨﻞ ﻣﺎ ﻗﺎﻟﻪ ﺳﻴﺪ ﺭﲪﻪ ﺍﷲ ﺗﻌﻠﻴﻘﺎ ﻋﻠﻰ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻛﻢ ﻣﻦ ﻓﺌﺔ ﻗﻠﻴﻠﺔ ﻏﻠﺒﺔ ﻓﺌﺔ ﻛﺜﲑ ﺑﺈﺫﻥ ﺍﷲ ﻭﺍﷲ‬
‫ﻣﻊ ﺍﻟﺼﺎﺑﺮﻳﻦ{‪) :‬ﻓﻬﺬﻩ ﻫﻲ ﺍﻟﻘﺎﻋﺪﺓ ﰲ ﺣﺲ ﺍﻟﺬﻳﻦ ﻳﻮﻗﻨﻮﻥ ﺃ‪‬ﻢ ﻣﻼﻗﻮ ﺍﷲ‪ ،‬ﺍﻟﻘﺎﻋﺪﺓ ﺃﻥ ﺗﻜـﻮﻥ ﺍﻟﻔﺌـﺔ‬
‫ﺍﳌﺆﻣﻨﺔ ﻗﻠﻴﻠﺔ ﻷ‪‬ﺎ ﻫﻲ ﺍﻟﱵ ﺗﺮﺗﻘﻲ ﺍﻟﺪﺭﺝ ﺍﻟﺸ‪‬ﺎﻕ ﺣﱴ ﺗﻨﺘﻬﻲ ﺇﱃ ﺣﺰﺏ ﺍﻹﺻﻄﻔﺎﺀ ﻭﺍﻹﺧﺘﻴـﺎﺭ‪ ،‬ﻭﻟﻜﻨـﻬﺎ‬
‫ﺗﻜﻮﻥ ﺍﻟﻐﺎﻟﺒﺔ ﻷ‪‬ﺎ ﺗﺘﺼﻞ ﲟﺼﺪﺭ ﺍﻟﻘﻮﻯ‪ ،‬ﻭﻷ‪‬ﺎ ﲤﺜﻞ ﺍﻟﻘﻮﺓ ﺍﻟﻐﺎﻟﺒﺔ‪ ،‬ﻗﻮﺓ ﺍﷲ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﺃﻣﺮﻩ‪ ،‬ﺍﻟﻘﺎﻫﺮ ﻓﻮﻕ‬
‫ﻋﺒﺎﺩﻩ ﳏﻄﻢ ﺍﳉﺒﺎﺭﻳﻦ‪ ،‬ﻭﳐﺰﻱ ﺍﻟﻈﺎﳌﲔ‪ ،‬ﻭﻗﺎﻫﺮ ﺍﳌﺘﻜﱪﻳﻦ(‪.‬‬
‫ﺃﻳﻬﺎ ﺍ‪‬ﺎﻫﺪﻭﻥ‪:‬‬
‫ﺇﻧﻜﻢ ﻭﺍﷲ! ﰲ ﺣﺎﻝ ﺗﻐﺒﻄﻮﻥ ﻋﻠﻴﻬﺎ‪ ،‬ﻻ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﳌﺨﺬﻟﻮﻥ ﺍﳌﺮﺟﻔﻮﻥ ﳑﻦ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺍﻷﻣﺮ ﻧﻈﺮﺓ ﻣﺎﺩﻳﺔ‬
‫ﲝﺘﺔ ﻭﺃﻓﺰﻋﻬﺎ ﻣﺎ ﺗﺒﺜﻪ ﺍﻷﺧﺒﺎﺭ ﺍﻟﻐﺮﺑﻴﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ﻭﺃﺫﻧﺎ‪‬ﺎ ﻣﻦ ﺍﻧﺘﺼﺎﺭ ﺍﻷﺣﺰﺍﺏ ﻭﻓﺮﺍﺭ ﺍ‪‬ﺎﻫﺪﻳﻦ‪ ،‬ﻓﺎﳊﺮﺏ ﻻ‬
‫ﺗﻘﺎﺱ ﺑﺎﻟﻌﺪﺩ ﻭﺍﻟﻌﺪﺓ ﻭﻻ ﺑﺎﻟﻨﺼﺮ ﻭﺍﻟﻐﻠﺒﺔ‪ ،‬ﻓﺈﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﻫﺬﺍ ﻭﻫﺬﺍ‪ ،‬ﰒ ﻳﺄﰐ ﺍﻟﻨﺼﺮ ﻭﺍﻟﺘﻤﻜﲔ‪ ،‬ﻭﻟﻮ ﺑﻌـﺪ‬
‫ﺣﲔ‪.‬‬
‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ‪ -‬ﻭﻫﻮ ﻳﺼﻒ ﻣﺎ ﺣﺼﻞ ﰲ ﺯﻣﺎﻧﻪ ﻣﻦ ﲢﺰﺏ ﺍﻷﺣﺰﺍﺏ ﻣﻦ ﺍﻟﺘﺘﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﲔ ﻭﻏﲑﻫـﻢ‬
‫ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ‪ -‬ﻗﺎﻝ ﺭﲪﻪ ﺍﷲ‪) :‬ﻓﻬﺬﻩ ﺍﻟﻔﺘﻨﺔ ﻗﺪ ﺗﻔﺮﻕ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﺇﱃ ﺛﻼﺙ ﻓﺮﻕ‪:‬‬
‫‪ (١‬ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ؛ ﻭﻫﻢ ﺍ‪‬ﺎﻫﺪﻭﻥ ﳍﺆﻻﺀ ﺍﻟﻘﻮﻡ ﺍﳌﻔﺴﺪﻳﻦ‪.‬‬
‫‪ (٢‬ﻭﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﺨﺎﻟﻔﺔ؛ ﻭﻫﻢ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﻭﻣﻦ ﲢﻴﺰ ﺇﻟﻴﻬﻢ ﻣﻦ ﺧﺒﺎﻟﺔ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﺍﻹﺳﻼﻡ‪.‬‬
‫‪ (٣‬ﻭﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﺨﺬﻟﺔ؛ ﻭﻫﻢ ﺍﻟﻘﺎﻋﺪﻭﻥ ﻋﻦ ﺟﻬﺎﺩﻫﻢ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺻﺤﻴﺤﻲ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻓﻠﻴﻨﻈﺮ ﺍﻟﺮﺟﻞ ﺃﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ‪ ،‬ﺃﻡ ﻣﻦ ﺍﳋﺎﺫﻟﺔ‪ ،‬ﺃﻡ ﻣﻦ ﺍﳌﺨﺎﻟﻔﺔ ﻓﻤﺎ ﺑﻘﻲ ﻗﺴﻢ ﺭﺍﺑﻊ‪.‬‬
‫ﻭﺃﻋﻠﻤﻮﺍ؛ ﺃﻥ ﺍﳉﻬﺎﺩ ﻓﻴﻪ ﺧﲑ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﰲ ﺗﺮﻛﻪ ﺧﺴﺎﺭﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻗﻞ ﻫـﻞ‬
‫ﺗﺮﺑﺼﻮﻥ ﺑﻨﺎ ﺇﻻ ﺇﺣﺪﻯ ﺍﳊﺴﻨﻴﲔ{‪ ،‬ﻳﻌﲏ ﺇﻣﺎ ﺍﻟﻨﺼﺮ ﻭﺍﻟﻈﻔﺮ ﻭﺇﻣﺎ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﳉﻨـﺔ‪ .‬ﻓﻤـﻦ ﻋـﺎﺵ ﻣـﻦ‬
‫ﺍ‪‬ﺎﻫﺪﻳﻦ ﻛﺎﻥ ﻛﺮﳝﹰﺎ ﻟﻪ ﺛﻮﺍﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺣﺴﻦ ﺛﻮﺍﺏ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻣﻦ ﻣﺎﺕ ﺃﻭ ﻗﺘﻞ ﻓﺈﱃ ﺍﳉﻨﺔ‪ .‬ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :‬ﻳﻌﻄﻰ ﺍﻟﺸﻬﻴﺪ ﺳﺖ ﺧﺼﺎﻝ‪ :‬ﻳﻐﻔﺮ ﻟﻪ ﺑﺄﻭﻝ ﻗﻄﺮﺓ ﺩﻡ ﻣﻦ ﺩﻣﻪ ‪ ،‬ﻭﻳﺮﻯ ﻣﻘﻌﺪﻩ ﰲ ﺍﳉﻨﺔ‪،‬‬
‫ﻭﻳﻜﺴﻰ ﺣﻠﺔ ﻣﻦ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻳﺰﻭﺝ ﺑﺜﻨﺘﲔ ﻭﺳﺒﻌﲔ ﻣﻦ ﺍﳊﻮﺭ ﺍﻟﻌﲔ‪ ،‬ﻭﻳﻮﻗﻰ ﻓﺘﻨﺔ ﺍﻟﻘﱪ‪ ،‬ﻭﻳﺆﻣﻦ ﻣﻦ ﺍﻟﻔـﺰﻉ‬

‫‪٣٥٣‬‬
‫‪٣٥٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻷﻛﱪ"‪ ،‬ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :‬ﺇﻥ ﰲ ﺍﳉﻨﺔ ﳌﺎﺋﺔ ﺩﺭﺟﺔ ﻣﺎ ﺑﲔ ﺍﻟﺪﺭﺟﺔ ﻭﺍﻟﺪﺭﺟﺔ ﻛﻤـﺎ‬
‫ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﺃﻋﺪﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ ﰲ ﺳﺒﻴﻠﻪ"‪ ،‬ﻓﻬﺬﺍ ﺍﺭﺗﻔﺎﻉ ﲬﺴﲔ ﺃﻟﻒ ﺳﻨﺔ ﰲ ﺍﳉﻨـﺔ‬
‫ﻷﻫﻞ ﺍﳉﻬﺎﺩ‪.(...‬‬
‫ﺇﱃ ﺃﻥ ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ‪) :‬ﻭﻛﺬﻟﻚ ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ‪ -‬ﻓﻴﻤﺎ ﺃﻋﻠﻢ ‪ -‬ﻋﻠﻰ ﺃﻧﻪ ﻟﻴﺲ ﰲ ﺍﻟﺘﻄﻮﻋﺎﺕ ﺃﻓﻀﻞ ﻣﻦ‬
‫ﺍﳉﻬﺎﺩ ﻓﻬﻮ ﺃﻓﻀﻞ ﻣﻦ ﺍﳊﺞ‪ ،‬ﻭﺃﻓﻀﻞ ﻣﻦ ﺍﻟﺼﻮﻡ‪ ،‬ﻭﺃﻓﻀﻞ ﻣﻦ ﺻﻼﺓ ﺍﻟﺘﻄﻮﻉ‪ ،‬ﻭﺍﳌﺮﺍﺑﻄﺔ ﺃﻓﻀﻞ ﻣﻦ ﺍ‪‬ﺎﻭﺭﺓ‬
‫ﲟﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ ﻭﺑﻴﺖ ﺍﳌﻘﺪﺱ‪ ،‬ﺣﱴ ﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪" :‬ﻟﺌﻦ ﺃﺭﺍﺑﻂ ﻟﻴﻠﺔ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﺣﺐ ﺇﱄ‬
‫ﻣﻦ ﺃﻥ ﺃﻭﺍﻓﻖ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﻋﻨﺪ ﺍﳊﺠﺮ ﺍﻷﺳﻮﺩ"‪ ،‬ﻓﻘﺪ ﺍﺧﺘﺎﺭ ﺍﻟﺮﺑﺎﻁ ﻟﻴﻠﺔ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺓ ﰲ ﺃﻓﻀﻞ ﺍﻟﻠﻴﺎﱄ ﻋﻨـﺪ‬
‫ﺃﻓﻀﻞ ﺍﻟﺒﻘﺎﻉ‪.(...‬‬
‫ﺇﱃ ﺃﻥ ﻗﺎﻝ‪) :‬ﻭﺍﻋﻠﻤﻮﺍ ﺃﺻﻠﺤﻜﻢ ﺍﷲ ﺃﻥ ﺍﻟﻨﺼﺮﺓ ﻟﻠﻤﺆﻣﻨﲔ‪ ،‬ﻭﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﻤﺘﻘﲔ‪ ،‬ﻭﺃﻥ ﺍﷲ ﻣﻊ ﺍﻟـﺬﻳﻦ ﺍﺗﻘـﻮﺍ‬
‫ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﳏﺴﻨﻮﻥ‪ .‬ﻭ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ‪ -‬ﻳﻌﲏ ﺍﻷﻋﺪﺍﺀ ‪ -‬ﻣﻘﻬﻮﺭﻭﻥ ﻣﻘﻤﻮﻋﻮﻥ‪ ،‬ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻧﺎﺻﺮﻧﺎ‬
‫ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻣﻨﺘﻘﻢ ﻟﻨﺎ ﻣﻨﻬﻢ ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ‪ .‬ﻓﺄﺑﺸﺮﻭﺍ ﺑﻨﺼﺮ ﺍﷲ ﺗﻌـﺎﱃ ﻭﲝـﺴﻦ‬
‫ﺍﻟﻌﺎﻗﺒﺔ‪} ،‬ﻭﻻ ‪‬ﻨﻮﺍ ﻭﻻ ﲢﺰﻧﻮﺍ ﻭﺃﻧﺘﻢ ﺍﻷﻋﻠﻮﻥ ﺇﻥ ﻛﻨﺘﻢ ﻣﺆﻣﻨﲔ{‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻗﺪ ﺗﻴﻘﻨ‪‬ﺎﻩ ﻭﲢﻘﻘﻨﺎﻩ‪ ،‬ﻭﺍﳊﻤﺪﷲ‬
‫ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.(...‬‬
‫ﰒ ﻗﺎﻝ ﺭﲪﻪ ﺍﷲ‪) :‬ﻭﺃﻋﻠﻤﻮﺍ ﺃﺻﻠﺤﻜﻢ ﺍﷲ؛ ﺃﻥ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻨﻌﻢ ﻋﻠﻰ ﻣﻦ ﺃﺭﺍﺩ ﺍﷲ ﺑﻪ ﺧﲑﹰﺍ ﺃﻥ ﺃﺣﻴـﺎﻩ ﺇﱃ‬
‫ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﳚﺪﺩ ﺍﷲ ﻓﻴﻪ ﺍﻟﺪﻳﻦ ﻭﳛﻲ ﻓﻴﻪ ﺷﻌﺎﺭ ﺍﳌﺴﻠﻤﲔ ﻭﺃﺣﻮﺍﻝ ﺍﳌﺆﻣﻨﲔ ﻭﺍ‪‬ﺎﻫﺪﻳﻦ‪ ،‬ﺣﱴ ﻳﻜﻮﻥ‬
‫ﺷﺒﻴﻬﺎ ﺑﺎﻟﺴﺎﺑﻘﲔ ﺍﻷﻭﻟﲔ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ‪ .‬ﻓﻤﻦ ﻗﺎﻡ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺑﺬﻟﻚ ﻛﺎﻥ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ﳍـﻢ‬
‫ﺑﺈﺣﺴﺎﻥ ﺍﻟﺬﻳﻦ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﺭﺿﻮﺍ ﻋﻨﻪ ﻭﺃﻋﺪ ﳍﻢ ﺟﻨ‪‬ﺎﺕ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷ‪‬ﺎﺭ ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ ﺃﺑـﺪﺍ‬
‫ﺫﻟﻚ ﺍﻟﻔﻮﺯ ﺍﻟﻌﻈﻴﻢ‪.‬‬
‫ﻓﻴﻨﺒﻐﻲ ﻟﻠﻤﺆﻣﻨﲔ ﺃﻥ ﻳﺸﻜﺮﻭﺍ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﶈﻨﺔ‪ ،‬ﺍﻟﱵ ﰲ ﺣﻘﻴﻘﺘﻬﺎ ﻣﻨﺤﺔ ﻋﻈﻴﻤﺔ ﻛﺮﳝﺔ ﻣﻦ ﺍﷲ‪ ،‬ﻭﻫـﺬﻩ‬
‫ﺍﻟﻔﺘﻨﺔ ﺍﻟﱵ ﰲ ﺑﺎﻃﻨﻬﺎ ﻧﻌﻤﺔ ﺟﺴﻴﻤﺔ‪ ،‬ﺣﱴ – ﻭﺍﷲ! ‪ -‬ﻟﻮ ﻛﺎﻥ ﺍﻟﺴﺎﺑﻘﻮﻥ ﺍﻷﻭﻟﻮﻥ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ‬
‫ﻛﺄﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ ﻭﻏﲑﻫﻢ ﺣﺎﺿﺮﻳﻦ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﻟﻜﺎﻥ ﻣﻦ ﺃﻓﻀﻞ ﺃﻋﻤﺎﳍﻢ ﺟﻬﺎﺩ ﻫﺆﻻﺀ‬
‫ﺍﻟﻘﻮﻡ ﺍ‪‬ﺮﻣﲔ‪.‬‬
‫ﻭﻻ ﻳ‪‬ﻔﻮﺕ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻐﺰﺍﺓ ﺇﻻ ﻣﻦ ﺧﺴﺮﺕ ﲡﺎﺭﺗﻪ ﻭﺳﻔﻪ ﻧﻔﺴﻪ ﻭﺣ‪‬ﺮﻡ ﺣﻈﹰﺎ ﻋﻈﻴﻤﺎ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﺇﻻ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﳑﻦ ﻋﺬﺭ ﺍﷲ ﺗﻌﺎﱃ ﻛﺎﳌﺮﻳﺾ ﻭﺍﻟﻔﻘﲑ ﻭﺍﻷﻋﻤﻰ ﻭﻏﲑﻫﻢ( ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ ﺭﲪﻪ ﺍﷲ‪.‬‬
‫ﻭﻳﻘﻮﻝ ﺭﲪﻪ ﺍﷲ‪) :‬ﻭﺳﻨﺎﻡ ﺫﻟﻚ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻓﺈﻧﻪ ﺃﻋﻠﻰ ﻣﺎ ﳛﺒﻪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﺍﻟﻼﺋﻤـﻮﻥ ﻋﻠﻴـﻪ‬
‫ﻛﺜﲑ ﺇﺫ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻓﻴﻬﻢ ﺇﳝﺎﻥ ﻳﻜﺮﻫﻮﻧﻪ‪ ،‬ﻭﻫﻢ ﺇﻣﺎ ﳐﺬﻟﻮﻥ ﻣﻔﺘﺮﻭﻥ ﻟﻠﻬﻤﺔ ﻭﺍﻹﺭﺍﺩﺓ ﻓﻴﻪ‪ ،‬ﻭﺇﻣـﺎ‬
‫ﻣﺮﺟﻔﻮﻥ ﻣﻀﻌﻔﻮﻥ ﻟﻠﻘﻮﺓ ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻜﻦ ﻣﻦ ﺍﻟﻨﻔﺎﻕ( ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ‪.‬‬
‫ﺃﻳﻬﺎ ﺍ‪‬ﺎﻫﺪﻭﻥ‪:‬‬

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‫‪٣٥٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻻ ﺃﺟﺪ ﺃﻓﻀﻞ ﻣﻦ ﺃﻥ ﺃﺳﻮﻕ ﺇﻟﻴﻜﻢ ﻣﺎ ﻛﺘﺒﻪ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻣﻌﻠﻘﹰﺎ ﻋﻠﻰ ﲢﺰﺏ ﺍﻷﺣﺰﺍﺏ ﰲ ﻏﺰﻭﺓ‬
‫ﺍﳋﻨﺪﻕ‪.‬‬
‫ﻗﺎﻝ ﺭﲪﻪ ﺍﷲ‪) :‬ﻭﻛﺎﻥ ﳐﺘﺼﺮ ﺍﻟﻘﺼﺔ ‪ -‬ﺃﻱ ﻏﺰﻭﺓ ﺍﳋﻨﺪﻕ ‪ -‬ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﲢﺰﺏ ﻋﻠﻴﻬﻢ ﻋﺎﻣﺔ ﺍﳌـﺸﺮﻛﲔ‬
‫ﺍﻟﺬﻳﻦ ﺣﻮﳍﻢ ﻭﺟﺎﺀﻭﺍ ﲜﻤﻮﻋﻬﻢ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻟﻴﺴﺘﺄﺻﻠﻮﺍ ﺍﳌﺆﻣﻨﲔ ﻓﺎﺟﺘﻤﻌﺖ ﻗﺮﻳﺶ ﻭﺣﻠﻔﺎﺅﻫﺎ ﻣﻦ ﺑﲏ ﺃﺳـﺪ‬
‫ﻭﺃﺟﺸﻊ ﻭﻓﺰﺍﺭﺓ ﻭﻏﲑﻫﻢ ﻣﻦ ﻗﺒﺎﺋﻞ ﳒﺪ ﻭﺍﺟﺘﻤﻌﺖ ﺃﻳﻀﹰﺎ ﺍﻟﻴﻬﻮﺩ ﻣﻦ ﻗﺮﻳﻀﺔ ﻭﺍﻟﻨﻈﲑ‪ ،‬ﻓﺎﺟﺘﻤﻌـﺖ ﻫـﺬﻩ‬
‫ﺕ ﻋﺪﻳﺪﺓ‪ ،‬ﻓﺮﻓﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﺍﻟﺬﺭﻳـﺔ ﻣـﻦ ﺍﻟﻨـﺴﺎﺀ‬
‫ﺍﻷﺣﺰﺍﺏ ﻭﻫﻢ ﺑﻘﺪﺭ ﺍﳌﺴﻠﻤﲔ ﻣﺮﺍ ٍ‬
‫ﻭﺍﻟﺼﺒﻴﺎﻥ ﰲ ﺁﻃﺎﻡ ﺍﳌﺪﻳﻨﺔ‪.‬‬
‫ﻭﰲ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ ‪ -‬ﺃﻱ ﺍﳌﻌﺎﺻﺮﺓ ﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ ‪ -‬ﲢﺰﺏ ﺍﻟﻌﺪﻭ ﻣﻦ ﻣﻐ ٍﻞ ﻭﻏﲑﻫﻢ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺘﺮﻙ‪ ،‬ﻭﻣﻦ‬
‫ﻓﺮﺱ ﻭﻣﺴﺘﻌﺮﺑﺔ ﻭﳓﻮﻫﻢ ﻣﻦ ﺃﺟﻨﺎﺱ ﺍﳌﺮﺗﺪﺓ ﻣﻦ ﻧﺼﺎﺭﻯ ﺍﻷﺭﻣﻦ ﻭﻏﲑﻫﻢ ‪ ،‬ﻭﻧﺰﻝ ﻫﺬﺍ ﺍﻟﻌﺪﻭ ﲜﺎﻧﺐ ﺩﻳﺎﺭ‬
‫ﺍﳌﺴﻠﻤﲔ ﻭﻫﻢ ﺑﲔ ﺍﻹﻗﺪﺍﻡ ﻭﺍﻹﺣﺠﺎﻡ‪ ،‬ﻣﻊ ﻗﻠﺔ ﻣﻦ ﺑﺈﺯﺍﺋﻬﻢ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻭﻣﻘﺼﻮﺩﻫﻢ ﺍﻹﺳﺘﻴﻼﺀ ﻋﻠﻰ ﺍﻟﺪﺍﺭ‬
‫ﻭﺇﺳﻄﻼﻡ ﺃﻫﻠﻬﺎ ﻛﻤﺎ ﻧﺰﻝ ﺃﻭﻟﺌﻚ ﺑﻨﻮﺍﺣﻲ ﺍﳌﺪﻳﻨﺔ ﺑﺈﺯﺍﺀ ﺍﳌﺴﻠﻤﲔ ﻭﻛﺎﻥ ﻋﺎﻡ ﺍﳋﻨﺪﻕ ﺑﺮﺩ ﺷـﺪﻳﺪ ﻭﺭﻳـﺢ‬
‫ﺷﺪﻳﺪﺓ ﻣﻨﻜﺮﺓ ‪‬ﺎ ﺻﺮﻑ ﺍﷲ ﺍﻷﺣﺰﺍﺏ ﻋﻦ ﺍﳌﺪﻳﻨﺔ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻓﺄﺭﺳﻠﻨﺎ ﻋﻠﻴﻬﻢ ﺭﳛـﹰﺎ ﻭﺟﻨـﻮﺩﹰﺍ ﱂ‬
‫ﺗﺮﻭﻫﺎ{‬
‫ﻭ ﻫﻜﺬﺍ ﻫﺬﺍ ﺍﻟﻌﺎﻡ ﺃﻛﺜﺮ ﺍﷲ ﻓﻴﻪ ﺍﻟﺜﻠﺞ ﻭﺍﳌﻄﺮ ﻭﺍﻟﱪﺩ ﻋﻠﻰ ﺧﻼﻑ ﺃﻛﺜﺮ ﺍﻟﻌﺎﺩﺍﺕ ﺣﱴ ﻛﺮﻩ ﺃﻛﺜـﺮ ﺍﻟﻨـﺎﺱ‬
‫ﺫﻟﻚ‪ ،‬ﻭﻛﻨﺎ ﻧﻘﻮﻝ ﳍﻢ‪ :‬ﻻ ﺗﻜﺮﻫﻮﺍ ﺫﻟﻚ ﻓﺈﻥ ﷲ ﻓﻴﻪ ﺣﻜﻤﺔ ﻭﺭﲪﺔ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﻣﻦ ﺃﻋﻈﻢ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ‬
‫ﺻﺮﻑ ﺍﷲ ‪‬ﺎ ﺍﻟﻌﺪﻭ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﷲ ﰲ ﺷﺄﻥ ﺍﻷﺣﺰﺍﺏ‪}:‬ﺇﺫ ﺟﺎﺀﻭﻛﻢ ﻣﻦ ﻓﻮﻗﻜﻢ ﻭﻣﻦ ﺃﺳﻔﻞ ﻣﻨﻜﻢ ﻭﺇﺫ ﺯﺍﻏﺖ ﺍﻷﺑـﺼﺎﺭ ﻭﺑﻠﻐـﺖ‬
‫ﺍﻟﻘﻠﻮﺏ ﺍﳊﻨﺎﺟﺮ ﻭﺗﻈﻨﻮﻥ ﺑﺎﷲ ﺍﻟﻈﻨﻮﻧﺎ ﻫﻨﺎﻟﻚ ﺍﺑﺘﻠﻲ ﺍﳌﺆﻣﻨﻮﻥ ﻭﺯﻟﺰﻟﻮﺍ ﺯﻟﺰﺍ ﹰﻻ ﺷﺪﻳﺪﺍ{‪ ،‬ﻭﻫﻜﺬﺍ ﻫﺬﺍ ﺍﻟﻌـﺎﻡ‬
‫ﺟﺎﺀ ﺍﻟﻌﺪﻭ ﻣﻦ ﻧﺎﺣﻴﺔ ﻋﻠﻮ ﺍﻟﺸﺎﻡ‪ ،‬ﻭﻫﻮ ﴰﺎﻝ ﺍﻟﻔﺮﺍﺕ‪.(...‬‬

‫ﺇﱃ ﺃﻥ ﻗﺎﻝ‪) :‬ﻭﻇﻦ ﺍﻟﻨ‪‬ﺎﺱ ﺑﺎﷲ ﺍﻟﻈﻨﻮﻧﺎ؛‬

‫‪ -‬ﻫﺬﺍ ﻳﻈﻦ ﺃﻧﻪ ﻻ ﻳﻘﻒ ﻗﺪﺍﻣﻬﻢ ﺃﺣﺪ ﻣﻦ ﺟﻨﺪ ﺍﻟﺸﺎﻡ ﺣﱴ ﻳﺼﻄﻠﻤﻮﺍ ﺃﻫﻞ ﺍﻟﺸﺎﻡ‪.‬‬
‫‪ -‬ﻭﻫﺬﺍ ﻳﻈﻦ ﺃﻥ ﺃﺭﺽ ﺍﻟﺸﺎﻡ ﻣﺎ ﺑﻘﻴﺖ ﺗﺴﻜﻦ ﻭﻣﺎ ﺑﻘﻴﺖ ﺗﻜﻮﻥ ﲢﺖ ﳑﻠﻜﺔ ﺍﻹﺳﻼﻡ‪.‬‬
‫‪ -‬ﻭﻫﺬﺍ ﻳﻈﻦ ﺃ‪‬ﻢ ﻟﻮ ﻭﻗﻔﻮﺍ ﻟﻜﺴﺮﻭﻫﻢ ﻛﺴﺮﺍ ﻭﺃﺣﺎﻃﻮﺍ ‪‬ﻢ ﺇﺣﺎﻃﺔ ﺍﳍﺎﻟﺔ ﺑﺎﻟﻘﻤﺮ‪.‬‬
‫‪ -‬ﻭﻫﺬﺍ ﻳﻈﻦ ﺃ‪‬ﻢ ﻳﺄﺧﺬﻭ‪‬ﺎ ﰒ ﻳﺬﻫﺒﻮﻥ ﺇﱃ ﻣﺼﺮ ﻓﻴﺴﺘﻮﻟﻮﻥ ﻋﻠﻴﻬﺎ ﻓﻼﻳﻘﻒ ﻗﺪﺍﻣﻬﻢ ﺃﺣﺪ ﻓﻴﺤﺪﺙ ﻧﻔـﺴﻪ‬
‫ﺑﺎﻟﻔﺮﺍﺭ ﺇﱃ ﺍﻟﻴﻤﻦ ﻭﳓﻮﻫﺎ‪.‬‬
‫‪ -‬ﻭﻫﺬﺍ ﻗﺪ ﺗﻌﺎﺭﺿﺖ ﻋﻨﺪﻩ ﺍﻷﻣﺎﺭﺍﺕ ﻭﺗﻘﺎﺑﻠﺖ ﻋﻨﺪﻩ ﺍﻹﺭﺍﺩﺍﺕ ﻻﺳﻴﻤﺎ ﻭﻫﻮ ﻻ ﻳﻔﺮﻕ ﻣﻦ ﺍﳌﺒﺸﺮﺍﺕ ﺑـﲔ‬
‫ﺍﻟﺼﺎﺩﻕ ﻭﺍﻟﻜﺎﺫﺏ‪ ،‬ﻭﻻ ﳝﻴﺰ ﰲ ﺍﻟﺘﺤﺪﻳﺚ ﺑﲔ ﺍﳌﺨﻄﺊ ﻭﺍﻟﺼﺎﺋﺐ؛ ﻓﻠﺬﻟﻚ ﺍﺳﺘﻮﻟﺖ ﺍﳊﲑﺓ ﻋﻠﻰ ﻣﻦ ﻛﺎﻥ‬
‫ﻣﺴﺘﻬﻜﻤﹰﺎ ﺑﺎﻻﻫﺘﺪﺍﺀ ﻭﺗﺮﺍﲨﺖ ﺑﻪ ﺍﻷﺭﺍﺀ ﺗﺮﺍﺟﻢ ﺍﻟﺼﺒﻴﺎﻥ ﺑﺎﳊﺼﺒﺎﺀ‪.‬‬

‫‪٣٥٥‬‬
‫‪٣٥٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫}ﻫﻨﺎﻟﻚ ﺍﺑﺘﻠ ‪‬ﻲ ﺍﳌﺆﻣﻨﻮﻥ ﻭﺯﻟﺰﻟﻮﺍ ﺯﻟﺰﺍ ﹰﻻ ﺷﺪﻳﺪﺍ{؛ ﺍﺑﺘﻼﻫﻢ ﺍﷲ ‪‬ﺬﺍ ﺍﻻﺑﺘﻼﺀ ﺍﻟﺬﻱ ﻳﻜﻔﺮ ﺑﻪ ﺧﻄﻴﺌﺎ‪‬ﻢ ﻭﻳﺮﻓﻊ‬
‫ﺑﻪ ﺩﺭﺟﺎ‪‬ﻢ‪ ،‬ﰒ ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭ ﺇﺫ ﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ ﻣﻨﻬﻢ ﻳﺎ ﺃﻫﻞ ﻳﺜﺮﺏ ﻻ ﻣﻘﺎﻡ ﻟﻜﻢ ﻫﻨﺎ ﻓﺎﺭﺟﻌﻮﺍ{‪.‬‬
‫‪ -‬ﻓﻘﺎﻟﺖ ﻃﺎﺋﻔﺔ ﻣﻨﻬﻢ‪ :‬ﻻ ﻣﻘﺎﻡ ﻟﻜﻢ ﻫﻨﺎ ﻟﻜﺜﺮﺓ ﺍﻟﻌﺪﻭ ﻓﺎﺭﺟﻌﻮﺍ ﺇﱃ ﺍﳌﺪﻳﻨﺔ‪.‬‬
‫‪ -‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻣﻘﺎﻡ ﻟﻜﻢ ﻋﻠﻰ ﺍﻟﻘﺘﺎﻝ ﻓﺎﺭﺟﻌﻮﺍ ﺇﱃ ﺍﻻﺳﺘﺌﻤﺎﻥ ﻭﺍﻻﺳﺘﺠﺎﺭﺓ ‪‬ﻢ‪.‬‬
‫ﻓﻬﻜﺬﺍ ﳌﺎ ﻗﺪﻡ ﺍﻟﻌﺪﻭ ﻣﻦ ﺍﻟﺘﺘﺎﺭ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺍﳌﻨﺎﻓﻘﲔ ﻣﻦ ﻗﺎﻝ‪:‬‬
‫‪ -‬ﻣﺎ ﺑﻘﻴﺖ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻘﻮﻡ ﻓﻴﻨﺒﻐﻲ ﺍﻟﺪﺧﻮﻝ ﰲ ﺩﻭﻟﺔ ﺍﻟﺘﺘﺎﺭ‪.‬‬
‫‪ -‬ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﳋﺎﺻﺔ‪ :‬ﻣﺎ ﺑﻘﻴﺖ ﺗﺴﻜﻦ‪.‬‬
‫‪ -‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺑﻞ ﺍﳌﺼﻠﺤﺔ ﺍﻻﺳﺘﺴﻼﻡ ﳍﺆﻻﺀ ﻛﻤﺎ ﻗﺪ ﺍﺳﺘﺴﻠﻢ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻭﺍﻟﺪﺧﻮﻝ ﲢﺖ ﺣﻜﻤﻬﻢ(‪.‬‬
‫ﺇﱃ ﺃﻥ ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ‪) :‬ﻓﺈﻥ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ ﻛﺎﻥ ﻓﻴﻬﺎ ﺃﻣﻮﺭ ﻋﻈﻴﻤﺔ ﺟﺎﺯﺕ ﺣﺪ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﺧﺮﺟﺖ ﻋﻦ‬
‫ﺳﻨﻦ ﺍﻟﻌﺎﺩﺓ‪ ،‬ﻭﻇﻬﺮ ﻟﻜﻞ ﺫﻱ ﻋﻘﻞ ﻣﻦ ﺗﺄﻳﻴﺪ ﺍﷲ ﳍﺬﺍ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻋﻨﺎﻳﺘﻪ ‪‬ﺬﻩ ﺍﻷﻣﺔ ﺑﻌﺪ ﺃﻥ ﻛﺎﺩ ﺍﻹﺳـﻼﻡ ﺃﻥ‬
‫ﻳﻨﺜﲏ‪ .‬ﻭﺍﻧﻘﻄﻌﺖ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻭﺃﻫﻄﻌﺖ ﺍﳊﺰﺍﺏ ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻭﲣﺎﺫﻟﺖ ﺍﻟﻘﻠﻮﺏ ﺍﳌﺘﻨﺎﺣﺮﺓ‪ ،‬ﻭﺛﺒﺘﺖ ﺍﻟﻔﺌﺔ‬
‫ﺍﻟﻨﺎﺻﺮﺓ ﻓﻔﺘﺢ ﺍﷲ ﺃﺑﻮﺍﺏ ﲰﺎﻭﺍﺗﻪ ﳉﻨﻮﺩﻩ ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻭﺃﺭﻏﻢ ﻣﻌﺎﻃﻒ ﺃﻫﻞ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻨﻔﺎﻕ ﻭﺟﻌﻞ ﺫﻟﻚ ﺁﻳـﺔ‬
‫ﻟﻠﻤﺆﻣﻨﲔ ﺇﱃ ﻳﻮﻡ ﺍﻟﺘﻼﻕ( ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ ﺭﲪﻪ ﺍﷲ‪.‬‬
‫ﻭﳌﺎ ﻭﺻﻠﺖ ﺍﻷﺧﺒﺎﺭ ﺃﻥ ﺍﻟﺘﺘﺎﺭ ﻳﻌﺪﻭﻥ ﺍﻟﻌﺪﺓ ﻟﻐﺰﻭ ﺍﻟﺸﺎﻡ ﻓﺨﺎﻑ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻏﻠﺖ ﺍﳌﻮﺍﺻﻼﺕ ﻭﺃﺻﺒﺢ ﺇﳚـﺎﺭ‬
‫ﺍﳋﻴﻞ ﻣﻦ ﲪﺎﺳﺔ ﺇﱃ ﺩﻣﺸﻖ ﻣﺎﺋﱵ ﺩﺭﻫﻢ ﺳﻨﺔ ﺗﺴﻊ ﻭﺗﺴﻌﲔ ﻭﺳﺘﻤﺎﺋﺔ ﻟﻠﻬﺠﺮﺓ‪.‬‬
‫ﻭﺭﺃﻯ ﺑﻌﺾ ﺍﻷﻣﺮﺍﺀ ﺗﺴﻠﻴﻢ ﺍﻟﻘﻠﻌﺔ ﻟﻠﺘﺎﺭ ﲪﺎﻳﺔ ﻟﻠﺴﻜﺎﻥ‪ ،‬ﻓﻮﻗﻒ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺃﻣﺎﻣﻬﻢ ﻭﻃﻠﺐ ﻣـﻦ ﺻـﺎﺣﺐ‬
‫ﺍﻟﻘﻠﻌﺔ ﻋﺪﻡ ﺗﺴﻠﻴﻤﻬﺎ ﻭﻟﻮ ﱂ ﻳﺒﻖ ﻓﻴﻬﺎ ﺇﻻ ﺣﺠ ‪‬ﺮ ﻭﺍﺣﺪ؛ ﻓﺄﺧﺬ ﺻﺎﺣﺐ ﺍﻟﻘﻠﻌﺔ ﺑﺮﺃﻱ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻭﻛﺎﻥ ﻓﻴـﻪ‬
‫ﻣﺼﻠﺤﺔ ﻟﻠﻤﺴﻠﻤﲔ‪.‬‬
‫ﻭﻭﺻﻠﺖ ﺍﻷﺧﺒﺎﺭ ﺑﻘﺪﻭﻡ ﺍﳉﻴﻮﺵ ﺍﳌﺼﺮﻳﺔ ﺇﱃ ﺍﻟﺸﺎﻡ‪ ،‬ﻓﺨﺮﺝ ﻫﻮﻻﻱ ﻭﻣﻦ ﻣﻌﻪ ﻣﻦ ﺍﻟﺘﺘـﺎﺭ ﺇﱃ ﺩﻣـﺸﻖ‪،‬‬
‫ﻭﺑﻘﻴﺖ ﺩﻣﺸﻖ ﺑﻼ ﺟﻨﺪ ﻭﻻ ﺣﺮﺱ‪ ،‬ﻓﻨﻮﺩﻱ ﰲ ﺃﻫﻠﻬﺎ ﺃﻥ ﳜﺮﺟﻮﺍ ﺑﺄﺳﻠﺤﺘﻬﻢ ﻭﻳﺒﻴﺘـﻮﺍ ﻋﻠـﻰ ﺍﻷﺳـﻮﺍﺭ‬
‫ﻭﺍﻷﺑﻮﺍﺏ ﳛﺮﺳﻮﻥ ﺍﻟﺒﻠﺪ ﻓﺨﺮﺟﻮﺍ ﻋﻠﻰ ﺍﻷﺳﻮﺍﺭ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﺪﻭﺭ ﻋﻠﻰ ﺍﻷﺳﻮﺍﺭ ﻛﻞ ﻟﻴﻠﺔ ﳛﺮﺽ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺼﱪ ﻭﺍﻟﻘﺘﺎﻝ ﻭﻳﺘﻠﻮﺍ ﻋﻠﻴﻬﻢ ﺁﻳﺎﺕ ﺍﳉﻬﺎﺩ‬
‫ﻭﺍﻟﺮﺑﺎﻁ‪.‬‬
‫ﻭﳌﺎ ﻋﺎﺩﺕ ﺍﳊﻴﺎﺓ ﺇﱃ ﺩﻣﺸﻖ ﺩﺍﺭ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺃﺻﺤﺎﺑﻪ ﻋﻠﻰ ﺍﳊﺎﻧﺎﺕ ﻓﻜﺴﺮﻭﺍ ﺁﻧﻴﺔ ﺍﳋﻤﻮﺭ‪ ،‬ﰒ ﺧﺮﺝ ﺍﺑـﻦ‬
‫ﺗﻴﻤﻴﺔ ﻣﻊ ﺍﻷﺛﺮﻡ ‪ -‬ﻧﺎﺋﺐ ﺩﻣﺸﻖ – ﺇﱃ ﺑﻼﺩ ﺟﺒﻴﻠﺔ ﻭﻛﺴﺮﻭﺍﻥ ﻟﺘﺄﺩﻳﺐ ﺍﻟﺮﺍﻓﻀﺔ ﻭﺍﻟﺒﺎﻃﻨﻴﺔ ﻋﻠـﻰ ﺩﻋﻤﻬـﻢ‬
‫ﺍﻟﺘﺘﺎﺭ‪ ،‬ﻭﺇﻏﺎﺭ‪‬ﻢ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﺨﺮﺝ ﺭﺅﺳﺎﺋﻬﻢ ﺇﱃ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻓﺄﻇﻬﺮﻭﺍ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻨﺪﻡ‪ ،‬ﻭﺭﺩﻭﺍ ﻛﻞ ﻣـﺎ‬
‫ﺃﺧﺬﻭﺍ‪ ،‬ﰒ ﻋﺎﺩ ﺍﻷﺛﺮﻡ ﺇﱃ ﺩﻣﺸﻖ‪ ،‬ﻭﺻﺪﺭﺕ ﺍﻷﻭﺍﻣﺮ ﺃﻥ ﻳ‪‬ﻌﻠﻖ ﺍﻟﻨﺎﺱ ﺍﻷﺳﻠﺤﺔ ﺑﺎﻟﺪﻛﺎﻛﲔ‪ ،‬ﻭﺃﻥ ﻳﺘﻌﻠﻤـﻮﺍ‬
‫ﺍﻟﺮﻣﻲ ﻓﺒﻨﻴﺖ "ﺍﻹﻣﺎﺟﺎﺕ" ‪ -‬ﻭﻫﻲ ﻣﻌﺴﻜﺮﺍﺕ ﺍﻟﺘﺪﺭﻳﺐ ﰲ ﺩﻣﺸﻖ ‪ -‬ﻭﺃﻣﺮ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻥ ﻳﺘﻌﻠﻤـﻮﺍ ﺍﻟﺮﻣـﻲ‬
‫ﺍﺳﺘﻌﺪﺍﺩﹰﺍ ﻷﻱ ﻇﺮﻑ ﻃﺎﺭﺉ‪.‬‬

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‫‪٣٥٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻫﻜﺬﺍ ﳚﺐ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻣﻦ ﺍﻷﻣﺔ ﰲ ﺍﻭﻗﺎﺕ ﺍﳋﺎﺀ ﺣﱴ ﺇﺫﺍ ﻧﺰﻟﺖ ﺍﻟﺸﺪﺍﺋﺪ ﺍﻧﱪﻯ ﻣﻦ ﺃﺑﻨﺎﺋﻬﺎ ﻣـﻦ ﻳـﺪﺍﻓﻊ‬
‫ﻋﻨﻬﺎ ﻭﻳﺮﺩ ﻋﻨﻬﺎ ﻛﻴﺪ ﺍﻷﻋﺪﺍﺀ‪ ،‬ﻭﰲ ﺳﻨﺔ ﺛﻨﺘﲔ ﻭﺳﺒﻌﻤﺎﺋﺔ ﻟﻠﻬﺠﺮﺓ ﺩﺧﻞ ﺍﻟﺘﺘﺎﺭ ﺑﻼﺩ ﺍﻟـﺸﺎﻡ‪ ،‬ﻓﺎﺿـﻄﺮﺏ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻗﻨﺘﻮﺍ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﰒ ﻛﺎﻥ ﺃﻭﱃ ﺍﳌﻮﺍﺟﻬﺎﺕ‪ ،‬ﻓﺠﺎﺀﺕ ﻗﻮﺓ ﺍﻟﺘﺘﺎﺭ ﻗﻮﺍﻣﻬـﺎ ﺳـﺒﻌﺔ ﺁﻻﻑ ﻣﻘﺎﺗـﻞ‪،‬‬
‫ﻓﺘﺼﺪﻯ ﳍﺎ ﲨﺎﻋﺔ ﻣﻦ ﺃﺑﻄﺎﻝ ﺍﻟﺸﺎﻡ ﻋﺪﺩﻫﻢ ﺃﻟﻒ ﻭﲬﺴﻤﺎﺋﺔ‪ ،‬ﻓﻨﺼﺮ ﺍﷲ ﺟﻨﻮﺩﻩ‪.‬‬
‫ﻭﻣﻊ ﺍﻗﺘﺮﺍﺏ ﺟﻴﺶ ﺍﻟﺘﺘﺎﺭ ﺍﻧﺴﺤﺐ ﺍﳉﻴﺸﺎﻥ ‪ -‬ﺍﳊﻤﻮﻱ ﻭﺍﳊﻠﱯ ﺇﱃ ﲪﺺ ‪ -‬ﰒ ﺧﺎﻓﻮﺍ ﺃﻥ ﻳﺒﺎﻏﺘﻬﻢ ﺍﻟﺘﺘـﺎﺭ‬
‫ﺼﻔﹼﺮ‪ ،‬ﻭﻭﺻﻞ ﺍﻟﺘﺘﺎﺭ ﺇﱃ ﲪﺺ‪ ،‬ﰒ ﺳﺎﺭﻭﺍ ﺇﱃ ﺑﻌﻠﺒﻚ‪ ،‬ﻓﺎﺷﺘﺪ ﺧﻮﻑ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺍﻧﺘـﺸﺮﺕ‬ ‫ﻓﱰﻟﻮﺍ ﺇﱃ ﻣﺮﺝ ﺍﻟ ‪‬‬
‫ﺍﻹﺷﺎﻋﺎﺕ ﻭﺍﻷﺭﺍﺟﻴﻒ‪ ،‬ﻓﻜﺎﻥ ﻟﺸﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺩﻭﺭ ﻛﺒﲑ ﰲ ‪‬ﺪﺋـﺔ ﺍﻟﻨـﺎﺱ ﻭﺍﳊﻔـﺎﻅ ﻋﻠـﻰ‬
‫ﺍﻻﺳﺘﻘﺮﺍﺭ ﺍﻟﺪﺍﺧﻠﻲ‪.‬‬
‫ﰒ ﺑﺪﺃ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻳ‪‬ﺸﻜﻜﻮﻥ ﰲ‪ :‬ﺷﺮﻋﻴﺔ ﻗﺘﺎﻝ ﺍﻟﺘﺘﺎﺭ؛ ﻷ‪‬ﻢ ﻳﻈﻬﺮﻭﻥ ﺍﻹﺳﻼﻡ ﲤﺎﻣﹰﺎ ﻛﻤﺎ ﻳﻔﻌـﻞ ﺑﻌـﺾ‬
‫ﺍﳌﻨﻬﺰﻣﺔ ﺍﻵﻥ ﰲ ﻗﺘﺎﻝ ﺟﻨﺪ ﺍﻟﻄﻮﺍﻏﻴﺖ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺰﻡ ﰲ ﺍﶈﻠﻰ‪) :‬ﺇﻧﻪ ﻻ ﺃﻋﻈﻢ ﺟﺮﻣﹰﺎ ﺑﻌﺪ ﺍﻟﻜﻔﺮ ﳑﻦ ‪‬ﻰ ﻋﻦ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺃﻣﺮ ﺃﻥ ﺗ‪‬ـﺴﻠﻢ‬
‫ﺍﳊﺮﱘ ﺇﱃ ﺃﻋﺪﺍﺀ ﺍﷲ( ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ ﺭﲪﻪ ﺍﷲ‪.‬‬
‫ﻓﺎﻧﱪﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﳍﻢ ﻭﺃﺻﺪﺭ ﻓﺘﺎﻭﻳﻪ ﺍﳌﺸﻬﻮﺭﺓ ﰲ ﻭﺟﻮﺏ ﻗﺘﺎﻝ ﺍﻟﺘﺘﺎﺭ‪ ،‬ﻭﻓﻨﺪ ﲨﻴﻊ ﺍﻟﺸﺒﻪ ﺍﻟﱵ ﺃﺛﲑﺕ ﺣﻮﻝ‬
‫ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﻟﻠﻨﺎﺱ‪ :‬ﻟﻮ ﺭﺃﻳﺘﻤﻮﱐ ﰲ ﺫﻟﻚ ﺍﳉﺎﻧﺐ ﻭﻋﻠﻰ ﺭﺃﺳﻲ ﻣﺼﺤﻒ ﻓﺎﻗﺘﻠﻮﱐ؛ ﻓﺘﺸﺠﻊ‬
‫ﺍﻟﻨﺎﺱ ﻟﻠﻘﺘﺎﻝ ﻭﻗﻮﻳﺖ ﻗﻠﻮ‪‬ﻢ‪.‬‬
‫ﻭﳌﺎ ﺍﻗﺘﺮﺏ ﺍﻟﺘﺘﺎﺭ ﺍﻟﺘﻔﺖ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺇﱃ ﺃﺣﺪ ﺃﻣﺮﺍﺀ ﺍﻟﺸﺎﻡ ﻭﻗﺎﻝ‪) :‬ﻳﺎﻓﻼﻥ‪ ،‬ﺃﻭﻗﻔﲏ ﻣﻮﻗﻒ ﺍﳌﻮﺕ(‪ .‬ﻳﻘـﻮﻝ‬
‫ﺍﻷﻣﲑ‪) :‬ﻓﻨﻘﻠﺘﻪ ﺇﱃ ﻣﻘﺎﺑﻠﺔ ﺍﻟﻌﺪﻭ‪ ،‬ﻭﻫﻢ ﻣﻨﺤﺪﺭﻭﻥ ﻛﺎﻟﺴﻴﻞ ﺗﻠﻮﺡ ﺍﺳﻠﺤﺘﻬﻢ ﲢﺖ ﺍﻟﻐﺒﺎﺭ‪ ،‬ﰒ ﻗﻠـﺖ‪ :‬ﻳـﺎ‬
‫ﺳﻴﺪﻱ ﻫﺬﺍ ﻣﻮﻗﻒ ﺍﳌﻮﺕ ﻭﻫﺬﺍ ﺍﻟﻌﺪﻭ ﻭﻗﺪ ﺃﻗﺒﻞ ﲢﺖ ﺍﻟﻐﱪﺓ(‪ ،‬ﻓﺮﻓﻊ ﺍﻟﺸﻴﺦ ﻃﺮﻓﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻭﺃﺷـﺨﺺ‬
‫ﻼ ﻳﺪﻋﻮ ﺭﺑﻪ‪ ،‬ﰒ ﺍﻟﺘﺤﻢ ﺑﺎﻟﺘﺘﺎﺭ‪ ،‬ﻭﺍﺷﺘﺪ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻭﺍﺷـﺘﻌﻞ ﺍﻟـﱰﺍﻝ‪ ،‬ﻭﺍﺳﺘﺒـﺴﻞ‬
‫ﺑﺼﺮﻩ ﻭﺣﺮ‪‬ﻙ ﺷﻔﺘﻴﻪ ﻃﻮﻳ ﹰ‬
‫ﺍﻷﺑﻄﺎﻝ‪ ،‬ﻓﻔﺮ ﺍﻟﺘﺘﺎﺭ ﺇﱃ ﺍﳉﺒﺎﻝ‪ .‬ﰒ ﺃﻇﻠﻢ ﺍﻟﻠﻴﻞ ﻭﺣﺎﺻﺮ ﺍﳌﺴﻠﻤﻮﻥ ﺍﳉﺒﺎﻝ‪ ،‬ﻭﻗﺪ ﺍﻣﺘﻠﺌـﺖ ﻗﻠـﻮﺏ ﺍﻟﺘﺘـﺎﺭ‬
‫ﺑﺎﻟﺮﻋﺐ‪.‬‬
‫ﺃﻳﻬﺎ ﺍ‪‬ﺎﻫﺪﻭﻥ‪:‬‬
‫ﺇﻥ ﺍﻟﺪﻳﻦ ﻻﻳﻘﻮﻡ ﺇﻻ ﻋﻠﻰ ﺃﻭﱄ ﺍﻟﻌﺰﻣﺎﺕ ﻣﻦ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﻻ ﻳﻘﻮﻡ ﺃﺑﺪﹰﺍ ﻋﻠﻰ ﺃﻛﺘﺎﻑ ﺍﳌﺘﺮﺧﺼﲔ ﻭﺍﳌﺘـﺮﻓﲔ‪،‬‬
‫ﻭﺣﺎﺷﺎﻩ ﺃﻥ ﻳﻘﻮﻡ ﻋﻠﻰ ﺃﻛﺘﺎﻓﻬﻢ‪.‬‬
‫ﻓﺎﻟﺪﻳﻦ ﺍﻟﻌﻈﻴﻢ ﻻ ﻳﻘﻮﻡ ﺇﻻ ﻋﻠﻰ ﺃﻛﺘﺎﻑ ﺍﻟﻌﻈﻤﺎﺀ ﻣﻦ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﺍﳌﺴﺌﻮﻟﻴﺔ ﺍﳉﺴﻴﻤﺔ ﺍﻟﱵ ﻧـﺎﺀﺕ ﲝﻤﻠـﻬﺎ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻻ ﳝﻜﻦ ﺍﻥ ﻳﻘﻮﻡ ‪‬ﺎ ﺇﻻ ﺃﻫﻠﻬﺎ ﻭﺭﺟﺎﳍﺎ‪.‬‬
‫ﻓﺄﻳﻦ ﺷﺎﻫﺪ ﺍﻷﺣﺰﺍﻥ‬ ‫ﺇﻥ ﻛﻨﺖ ﺗﻨﻮﺡ ﻳﺎ ﲪﺎﻡ ﺍﻟﺒﺎﻥ ﻟﻠﺒﲔ‬
‫ﻻ ﻳ‪‬ﻘﺒﻞ ‪‬ﻣﺪ‪‬ﻉ ﺑﻼ ﺑﺮﻫﺎﻥ‬ ‫ﺃﺟﻔﺎﻧﻚ ﻟﻠﺪﻣﻮﻉ ﺃﻡ ﺃﺟﻔﺎﱐ‬

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‫‪٣٥٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻛﻴﻒ ﻳﻘﻮﻡ ﺍﻹﺳﻼﻡ ﻭﻳﻌﻮﺩ ﺇﱃ ﺳﺎﻟﻒ ﳎﺪﻩ ﻭﻋﺰﻩ ﺩﻭﻥ ﻋﺰﻣﺔ ﻛﻌﺰﻣﺔ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﻳـﻮﻡ ﺍﻟـﺮﺩﺓ‪ ،‬ﺇﺫ‬
‫ﻼ‪) :‬ﻭﺍﷲ ﻷﻗﺎﺗﻠﻦ ﻣﻦ ﻓﺮﻕ ﺑـﲔ‬ ‫ﺃﻗﺴﻢ ﺫﻟﻚ ﺍﻟﺸﻴﺦ ﺍﻟﻜﺒﲑ‪ ،‬ﺍﻟﺮﻗﻴﻖ ﺍﻟﺒﻜﹼﺎﺀ ﰲ ﻋﺰﻣﺔ ﻣﻦ ﺃﻋﻈﻢ ﻋﺰﻣﺎﺗﻪ ﻗﺎﺋ ﹰ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ‪ ،‬ﻓﺈﻥ ﺍﻟﺰﻛﺎﺓ ﺣﻖ ﺍﳌﺎﻝ‪ ،‬ﻭﺍﷲ ﻟﻮﻣﻨﻌﻮﱐ ﻋﻘﺎ ﹰﻻ ﻛﺎﻧﻮﺍ ﻳﺆﺩﻭﻧﻪ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟـﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ ﻟﻘﺎﺗﻠﺘﻬﻢ ﻋﻠﻰ ﻣﻨﻌﻪ(‪.‬‬
‫ﻛﻴﻒ ﻳﻘﻮﻡ ﺍﻹﺳﻼﻡ ﺩﻭﻥ ﻋﺰﻣﺔ ﻛﻌﺰﻣﺔ ﺃﻧﺲ ﺑﻦ ﺍﻟﻨﻀﺮ‪ ،‬ﺍﻟﺬﻱ ﻗﺎﻝ‪) :‬ﻟﺌﻦ ﺃﺷﻬﺪﱐ ﺍﷲ ﻗﺘـﺎﻝ ﺍﳌـﺸﺮﻛﲔ‬
‫ﻟﲑﻳﻦ ﺍﷲ ﻣﺎ ﺃﺻﻨﻊ(‪ ،‬ﻓﺸﻬﺪ ﺃﺣﺪﹰﺍ ﻓﻘﺎﺗﻞ ﺣﱴ ﻭﺟﺪ ﲜﺴﺪﻩ ﻭﻫﻮ ﻣﻴﺖ ﺑﻀﻊ ﻭﲦﺎﻧﻮﻥ ﻃﻌﻨﺔ ﻭﺿﺮﺑﺔ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺪﻋﻮ ﺭﺑﻪ‪) :‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺍﺳﺎﻟﻚ ﺍﻟﺜﺒﺎﺕ ﰲ ﺍﻷﻣﺮ ﻭﺍﻟﻌﺰﳝﺔ ﻋﻠﻰ ﺍﻟﺮﺷﺪ(‪.‬‬
‫ﺇﻥ ﺍﳍﻤﺔ ﺍﻟﻌﺎﻟﻴﺔ ﻟﺘﻐﻠﻲ ﰲ ﺍﻟﻘﻠﻮﺏ ﻏﻠﻴﺎﻥ ﺍﳌﺎﺀ ﰲ ﺍﻟﻘﺪﺭ‪،‬ﻭﺇ‪‬ﺎ ﻟﺘﺴﺘﺤﺚ ﺻﺎﺣﺒﻬﺎ ﻋﻠﻰ ﻋﻈﺎﺋﻢ ﺍﻷﻣﻮﺭ ﺻﺒﺎﺡ‬
‫ﻣﺴﺎﺀ‪ ،‬ﺣﱴ ﻳﻜﻮﻥ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ‪) :‬ﺍﻟﺮﺍﺣﺔ ﻟﻠﺮﺟﺎﻝ ﻏﻔﻠﺔ(‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺼﺤﺎﰊ ﻋﺒﺪﺍﷲ ﺑﻦ ﺟﺤﺶ ﻳﻨﺘﺤﻲ ﺟﺎﻧﺒﹰﺎ ﻣﻊ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ﻗﺒﻞ ﻏﺰﻭﺓ ﺃﺣﺪ‪ ،‬ﻭﺍﺗﻔﻘﺎ ﻋﻠﻰ ﺃﻥ‬
‫ﻼ ﺷـﺪﻳﺪﹰﺍ‬
‫ﻳﺪﻋﻮ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺩﻋﺎ ًﺀ ﻭﻳﺆﻣﻦ ﺍﻵﺧﺮ ﻓﻜﺎﻥ ﺩﻋﺎﺀ ﻋﺒﺪﺍﷲ ﺑﻦ ﺟﺤﺶ‪) :‬ﺍﻟﻠﻬﻢ ﺍﺭﺯﻗﲏ ﺭﺟ ﹰ‬
‫ﺣﺮﺩﻩ‪ ،‬ﺷﺪﻳﺪﹰﺍ ﺑﺎﺳﻪ ﺃﻗﺎﺗﻠﻪ ﻓﻴﻚ ﻭﻳﻘﺎﺗﻠﲏ‪ ،‬ﰒ ﻳﺄﺧﺬﱐ ﻓﻴﺠﺪﻉ ﺃﻧﻔﻲ ﻭﺃﺫﱐ‪ ،‬ﻓﺈﺫﺍ ﻟﻘﻴﺘﻚ ﻏﺪﹰﺍ ﻗﻠﺖ ﻳﺎ ﻋﺒـﺪ‬
‫ﺍﷲ ﻓﻴﻢ ﺟ‪‬ﺪﻉ ﺃﻧﻔﻚ ﻭﺃﺫﻧﻚ ؟ ﻓﺄﻗﻮﻝ‪ :‬ﻓﻴﻚ ﻭﰲ ﺭﺳﻮﻟﻚ‪ ،‬ﻓﺘﻘﻮﻝ‪ :‬ﺻﺪﻗﺖ(‪.‬‬
‫ﻣﺎ ﺃﻋﻈﻢ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﻣﺎ ﺃﺭﻭﻋﻪ‪ ،‬ﺇ‪‬ﺎ ﻧﻔﻮﺱ ﺑﺎﻋﺖ ﻛﻞ ﺷﻲﺀ ﻟﺮ‪‬ﺎ‪ ،‬ﻭﲢﻮﻝ ﺍﳌﺮ ﻋﻨﺪﻫﺎ ﺣﻠـﻮﺍﹰ‪ ،‬ﺇﻧـﻪ ﻻ‬
‫ﻳﺼﺪﺭ ﺇﻻ ﻣﻦ ﺭﺟﻞ ﺍﺳﺘﻌﺬﺏ ﺍﻟﻄﺮﻳﻖ ﻭﺫﺍﻕ ﺣﻼﻭﺗﻪ‪ ،‬ﻓﻼ ﻳﻬﻤﻪ ﺷﻲﺀ ﺳﻮﻯ ﻣﺮﺿﺎﺕ ﺭﺑـﻪ‪ ،‬ﻭﻻ ﻳﻬﻤـﻪ‬
‫ﺳﻮﻯ ﺃﻥ ﻳﻼﻗﻲ ﺍﷲ ﻭﻫﻮ ﻃﺎﺋﻊ ﻟﻪ ﻣﻘﺘﻮﻝ ﰲ ﺳﺒﻴﻠﻪ‪.‬‬
‫ﻣﻦ ﻟﻨﺎ ﲟﺜﻞ ﻫﺬﻩ ﺍﻟﻌﺰﻣﺎﺕ‪ ،‬ﻣﻦ ﻟﻨﺎ ﲟﺜﻞ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻭﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻭﺍﻟﻌﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ؛ ﳛﻤﻠﻮﻥ ﺭﺍﻳﺔ‬
‫ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻭﺍﳉﻼﺩ ﺿﺪ ﺍﻋﺪﺍﺀ ﺍﷲ‪ ،‬ﻭﻗﺪ ﺗﺮﻙ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻴﺪﺍﻥ‪ ،‬ﻭﺍﻧﺴﺤﺒﻮﺍ ﻣﻦ ﻗﻴـﺎﺩﺓ ﺍﻟﺮﻛـﺐ‪،‬‬
‫ﻭﺷﻖ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺒﺬﻟﻮﺍ ﺍﳌﻬﺞ ﻣﻦ ﺃﺟﻞ ﺍﷲ‪ ،‬ﻭﱂ ﻳﻜﻔﻬﻢ ﺣﱴ ﺻﺎﺣﻮﺍ ﺑﺎ‪‬ﺎﻫﺪﻳﻦ‪ ،‬ﻭﺭﻣﻮﻫﻢ ﺑﻜﻞ ﻧﻘﻴـﺼﺔ‪،‬‬
‫ﻓﻼ ﺗﺴﻤﻊ ﺻﻮ‪‬ﻢ ﺇﻻ ﰲ ﻣﻨﺎﻭﺀﺓ ﺍ‪‬ﺎﻫﺪﻳﻦ‪ ..‬ﻛﻞ ﺫﻟﻚ ﲢﺖ ﺫﺭﻳﻌﺔ؛ ﺍﻟﺴﻴﺎﺳﺔ ﻭﺍﻟﻜﻴﺎﺳﺔ‪.‬‬
‫ﻭﻻ ﺃﺩﺭﻱ ﻣﱴ ﺳﻴﺘﺮﻙ ﻫﺆﻻﺀ "ﻓﻘﻪ ﺍﳍﺰﳝﺔ"‪ ،‬ﻭﻣﻔﺎﻫﻴﻢ ﺍﳋﻮﺭ ﻭﺍﳉﱭ‪.‬‬
‫ﺃﻣﺎ ﲰﻌﺘﻢ ﻛﻴﻒ ﺍﺳﺘﻨﻜﺮﻭﺍ ﺫﺑﺢ ﺍﻷﻣﺮﻳﻜﻲ "ﺑﲑﻍ"‪ ،‬ﻟﻘﺪ ﺃﻗﺪﻣﻮﺍ ﻋﻠﻰ ﺍﻻﺳﺘﻨﻜﺎﺭ ﻷ‪‬ﻢ ﺃﺣﺠﻤﻮﺍ ﻣﻦ ﻗﺒـﻞ‬
‫ﻋﻦ ﻗﺘﺎﻝ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﻷ‪‬ﻢ ﱂ ﻳﺘﻨﺴﻤﻮﺍ ﺭﻳﺎﺡ ﺍﻟﻌﺰ ﻭﱂ ﻳﺮﻓﻌﻮﺍ ﺭﺃﺳﹰﺎ ﲟﻌﺎﱐ ﺍﻹﳝﺎﻥ ﺍﻟﱵ ﻳﺴﺘﻌﻠﻲ ‪‬ـﺎ ﺍﳌـﺆﻣﻦ‬
‫ﻋﻠﻰ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺃﻫﻠﻬﺎ‪} :‬ﻭﷲ ﺍﻟﻌﺰﺓ ﻭﻟﺮﺳﻮﻟﻪ ﻭﻟﻠﻤﺆﻣﻨﲔ ﻭﻟﻜﻦ ﺍﳌﻨﺎﻓﻘﲔ ﻻ ﻳﻌﻠﻤﻮﻥ{‪ ،‬ﻓﻤﺜﻠﻬﻢ ﺣﻘﻴـﻖ ﺃﻥ‬
‫ﻳﺸﻖ ﻋﻠﻴﻪ ﺗﺼﻮﺭ ﻧﻔﺴﻪ – ﻭﻫﻮ ﺍﻟﻌﺒﺪ ﺍﻟﺬﻟﻴﻞ – ﻳﺬﺑﺢ ﺍﻟﺴﻴﺪ ﺍﻷﻣﺮﻳﻜﻲ‪.‬‬
‫ﻧﻌﻢ! ﻓﻠﻘﺪ ﺍﺭﺗﻀﻌﻮﺍ ﻟﺒﺎﻥ ﺍﳍﻮﺍﻥ ﻣﻦ ﺛﺪﻱ ﺃﻣﻬﺎ‪‬ﻢ ﻓﺴﺮﻯ ﰲ ﺃﻋﻤﺎﻗﻬﻢ‪ ،‬ﻓﺄﱏ ﳍﻢ ﺃﻥ ﻳﻐﲑﻭﺍ ﺃﻭ ﻳﺒﺪﻟﻮﺍ‪ .‬ﻫﺬﻩ‬
‫ﺍﳊﻘﻴﻘﺔ ﺍﳌﺮﺓ ﻻ ﻳﺴﺘﻌﻠﻨﻮﻥ ‪‬ﺎ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﻳﻐﻄﻮ‪‬ﺎ ﺑﺮﺩﺍﺀ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻳﻘﺪﻣﻮ‪‬ﺎ ﻣﻮﺷ‪‬ﺎﺓ ﺑﻠﺒﺎﺱ ﺍﳊﻜﻤﺔ؛ ﻓﺰﻋﻤـﻮﺍ‬
‫ﻭﻛﺬﺑﻮﺍ؛ ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﺷﻮ‪‬ﻩ ﺻﻮﺭﺓ ﺍﻹﺳﻼﻡ ﰲ ﺃﻋﲔ ﺍﻟﻐﺮﺑﻴﲔ ﺫﻭﻱ ﺍﻷﺣﺎﺳﻴﺲ ﺍﳌﺮﻫﻔﺔ‪ ،‬ﻭﺃﻥ ﺍﻟﻌﺎﱂ ﻛﺎﻥ‬
‫ﻳﺘﻔﺎﻋﻞ ﻣﻊ ﺟﺮﳝﺔ ﺃﰊ ﻏﺮﻳﺐ ﻭﻗﻮﺍﻧﺘﻨﺎﻣﻮ‪ ،‬ﻓﺠﺎﺀﺕ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﻓﺄﺛﺮﺕ ﺳﻠﺒﹰﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻔﺎﻋﻞ ﻭﺍﻟﺘﺠﺎﻭﺏ‬

‫‪٣٥٨‬‬
‫‪٣٥٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻣﻦ ﺷﻌﻮﺏ ﺍﻟﻌﺎﱂ‪ .‬ﺑﻞ ﺇﻥ ﺷﻌﺒﻴﺔ ﻛﻠﺐ ﺍﻟﺮﻭﻡ ﺑﻮﺵ ﻛﺎﻧﺖ ﰲ ﺃﺩﱏ ﻣﺴﺘﻮﻳﺎ‪‬ﺎ ﻓﺠـﺎﺀﺕ ﻫـﺬﻩ ﺍﻟﻌﻤﻠﻴـﺔ‬
‫ﻓﺮﻓﻌﺖ ﻣﻦ ﺷﻌﺒﻴﺘﻪ‪ ،‬ﻭﻛﺄﻥ ﺃﺣﺮﺍﺭ ﺍﻟﻌﺎﱂ ﺍﳌﺰﻋﻮﻣﲔ ﻛﺎﻧﻮﺍ ﻗﺪ ﺃﺣﺪ‪‬ﻭﺍ ﺳﻴﻮﻓﻬﻢ ﻭﻋﺒﺄﻭﺍ ﻛﺘﺎﺋﺒﻬﻢ ﻭﺍﺷـﺮﺃﺑﺖ‬
‫ﻣﻨﻬﻢ ﺍﻷﻋﻨﺎﻕ ﻟﺘﺤﺮﻳﺮ ﺍﻟﻌﺮﺍﻕ ﻭﺍﺳﺘﻨﻘﺎﺫ ﺍﳊﺮﺍﺋﺮ ﻭﺍﻟﺜﻜﺎﱃ ﻣﻦ ﺳﺠﻮﻥ ﺍﻟﻘﻬﺮ ﻭﺍﻟﻈﻠﻢ‪.‬‬
‫ﻭﺍﳌﺆﺳﻒ ﺣﻘﹰﺎ ﻭﺍﳌﻔﺰﻉ ﺃﻥ ﺍﻻﻋﻼﻡ ﺍﻟﺼﻠﻴﱯ ﺍﻟﻜﺎﻓﺮ ﻗﺪ ﺍﺳﺘﻄﺎﻉ ﻭﲟﻮﺍﻃﺄﺓ ﺃﺑﻨـﺎﺀ ﺟﻠـﺪﺗﻨﺎ ﺃﻥ ﻳـﺆﺛﺮﻭﺍ ﰲ‬
‫ﺗﻜﻮﻳﻦ ﺷﺨﺼﻴﺔ ﺍﳌﺴﻠﻢ‪ ،‬ﻓﻤﻦ ﺧﻼﻝ ﺍﻟﻀﺦ ﺍﻟﺮﻫﻴﺐ‪ ،‬ﻭﺍﻟﻘﻨﻮﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻌﺎﳌﻴﺔ ﳒﺢ ﻫـﺆﻻﺀ ﰲ ﻏـﺴﻞ‬
‫ﺃﺩﻣﻐﺔ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﺘﺄﺛﲑ ﻋﻠﻰ ﺗﻔﻜﲑﻫﻢ‪ ،‬ﻭﺗﻨﻜﻴﺲ ﻓﻄﺮﻫﻢ‪ ،‬ﻭﲣﻨﻴﺚ ﻋﺰﺍﺋﻤﻬﻢ‪.‬‬
‫ﺳﺒﺤﺎﻥ ﺍﷲ!! ﻋﺪﻭ ﺻﻠﻴﱯ ﺣﻘﻮﺩ ﺟﺎﺀ ﲟﺨﻄﻂ ﺭﻫﻴﺐ ﻟﻠﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺍﻷﻣﺔ ﻭﺍﻟﺘﻤﻜﲔ ﻟﻠﻴﻬﻮﺩ‪ ،‬ﻓﺤـﺎﺭﺏ‬
‫ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺍﻏﺘﺼﺐ ﺍﳊﺮﻣﺎﺕ‪ ،‬ﻭﺍﻧﺘﻬﻚ ﺍﻷﻋﺮﺍﺽ‪ ،‬ﻭﺳﺎﻡ ﺍﻟﻨﺎﺱ ﺍﳋﺴﻒ ﻭﺍﳍﻮﺍﻥ‪ ،‬ﻭﺃﻣﱵ ﺗﺮﻗﺐ ﻣﻦ ﺑﻌﻴـﺪ‬
‫ﻼ‪.‬‬
‫ﻻ ﲢﺴﻦ ﻏﲑ ﺍﻟﻠﻄﻢ ﻭﺍﻟﻌﻮﻳﻞ‪ ..‬ﻋﺎﺟﺰﺓ ﻋﻦ ﻛﺴﺮ ﻗﻴﻮﺩ ﺍﻟﺬﻝ ﺍﻟﱵ ﺭﺳﻔﺖ ﻓﻴﻬﺎ ﺯﻣﺎﻧﹰﺎ ﻃﻮﻳ ﹰ‬
‫ﻟﻘﺪ ﺍﻧﺸﺌﺖ ﺃﺟﻴﺎﻝ ﺃﹸﺷﺮﺑﺖ ﺍﻟﺬﻝ ﻭﺫﻟﻠﺖ ﺑﻠﺒﻮﺱ ﺍﻟﻌﺎﺭ‪ ،‬ﻓﺎﻧﻘﻠﺒﺖ ﻣﻮﺍﺯﻳﻨﻬﺎ ﻭﺗﻐﲑﺕ ﺗﻐﲑﹰﺍ ﻛـﺒﲑﹰﺍ ﺟـﺪﺍﹰ‪،‬‬
‫ﻓﻔﻘﺪﺕ ﻣﻮﺍﺯﻳﻦ ﺍﻟﺮﺷﺪ ﻭﻫﺪﺍﻳﺔ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻛﻤﺎ ﺃﺧﱪﻧﺎ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ‪) :‬ﺗ‪‬ﻌﺮﺽ ﺍﻟﻔﱳ ﻋﻠـﻰ ﺍﻟﻘﻠـﻮﺏ‬
‫ﻋﺮﺽ ﺍﳊﺼﲑ ﻋﻮﺩﹰﺍ ﻋﻮﺩﺍ‪ ،‬ﻓﺄﻱ ﻗﻠﺐ ﺃﻧﻜﺮﻫﺎ ﻧ‪‬ﻜﺖ ﻓﻴﻪ ﻧﻜﺘﺔ ﺑﻴﻀﺎﺀ‪ ،‬ﻭﺃﻱ ﻗﻠﺐ ﺃﺷﺮ‪‬ﺎ ﻧ‪‬ﻜﺘﺖ ﻓﻴﻪ ﻧﻜﺘـﺔ‬
‫ﺳﻮﺩﺍﺀ‪ ،‬ﺣﱴ ﻳﺼﲑ ﺍﻟﻘﻠﺐ ﻋﻠﻰ ﻗﻠﺒﲔ‪ :‬ﺍﺑﻴﺾ ﻣﺜﻞ ﺍﻟﺼﻔﺎﺓ ﻻ ﻳﻀﺮﻩ ﻓﺘﻨﺔ ﻣﺎﺩﺍﻣـﺖ ﺍﻟـﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪،‬‬
‫ﻭﺍﻵﺧﺮ ﺃﺳﻮﺩ ﻣﺮﺑﺎﺯﹰﺍ ﻛﺎﻟﻜﻮﺯ ﳎﺨﻴﺎﹰ‪ ،‬ﻻ ﻳﻌﺮﻑ ﻣﻌﺮﻭﻓﹰﺎ ﻭﻻ ﻳﻨﻜﺮ ﻣﻨﻜﺮﺍﹰ‪ ،‬ﺇﻻ ﻣﺎ ﺃﺷﺮﺏ ﻣﻦ ﻫﻮﺍﻩ(‪.‬‬
‫ﻭﻫﺬﺍ ﻫﻮ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ‪ ،‬ﺍﻟﺮﺣﻴﻢ ﺍﻟﺸﻔﻴﻖ – ﻓﺪﺍﻩ ﺃﰊ ﻭﺃﻣﻲ – ﳜﻂ ﻟﻨﺎ ﻃﺮﻳﻘﹰﺎ ﻻﺋﺤﺎﹰ‪ ،‬ﻭﺳﻨﺔ ﻭﺍﺿـﺤﺔ‬
‫ﺣﲔ ﻛﹸﺘﺐ ﺇﻟﻴﻪ ﰲ ﺃﺳﲑ ﺍﻟﺘﻤﺲ ﻗﻮﻣﻪ ﻓﺪﺍﺀﻩ ﺑﻜﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﺍﻗﺘﻠﻮﻩ‪ ،‬ﻟﻘﺘﻞ ﺭﺟﻞ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﺃﺣﺐ‬
‫ﺇﱄ ﻣﻦ ﻛﺬﺍ ﻭﻛﺬﺍ(‪.‬‬
‫ﻭﻟﻘﺪ ﺳﻌﻰ ﺑﻌﺾ ﺍﻟﻮﺳﻄﺎﺀ ﰲ ﺍﺳﺘﻨﻘﺎﺫ ﻫﺬﺍ ﺍﻟﻌﻠﺞ ﻭﺑﺬﻟﻮﺍ ﻟﻨﺎ ﻣﺎ ﺷﺌﻨﺎ ﻣﻦ ﺍﻷﻣﻮﺍﻝ – ﻣﻊ ﺣﺎﺟﺘﻨﺎ ﺍﳌﺎﺳﺔ ﺇﱃ‬
‫ﺍﳌﺎﻝ ﻧﻀﺨﻪ ﰲ ﻋﺠﻠﺔ ﺍﳉﻬﺎﺩ – ﻭﻟﻜﻨﻨﺎ ﺁﺛﺮﻧﺎ ﺃﻥ ﻧﺜﺄﺭ ﻷﺧﻮﺍﺗﻨﺎ ﻭﺃﻥ ﻧﻨﺘﻘﻢ ﻷﻣﺘﻨﺎ‪.‬‬
‫ﻭﳓﻦ ﻗﺪ ﻋﺎﻫﺪﻧﺎ ﺍﷲ ﻋﻠﻰ ﺃﻥ ﻧ‪‬ﺤﻴﻲ ﺍﻷﻣﺮ ﺍﻟﻌﺘﻴﻖ‪ ،‬ﻭﻧﻠﺰﻡ ﺳ‪‬ﻨﻦ ﺍﻟﺮﺍﺷﺪﻳﻦ‪.‬‬
‫ﺃﱂ ﻳﻘﻞ ﻧﺒﻴﻨﺎ ﻭﻫﻮ ﺍﻟﺮﺣﻴﻢ ﺍﻟﺸﻔﻮﻕ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﻟﻘﺪ ﺟﺌﺘﻜﻢ ﺑﺎﻟﺬﺑﺢ(‪ ،‬ﻓﻮﺟﻠﺖ ﻣﻨﻬﺎ ﻗﻠـﻮﺏ‬
‫ﺍﻟﻌﺘﺎﺓ ﺍﻟﻘﺴﺎﺓ ﻣﻦ ﻣﻸ ﻗﺮﻳﺶ‪ ،‬ﻓﻬﺎﺑﻮﻩ ﻭﺧﺎﻓﻮﻩ‪ ،‬ﻭﺃﻗﺒﻠﻮﺍ ﻳﺴﺘﺮﺿﻮﻧﻪ ﻭﻳﺴﺘﻌﻄﻔﻮﻧﻪ‪ ،‬ﻭﻗﺪ ﻛﺎﻧﻮﺍ ﻗﺒـﻞ ﺫﻟـﻚ‬
‫ﻳﺴﺨﺮﻭﻥ ﻣﻨﻪ ﻭﻳﻬﺰﺅﻥ‪.‬‬
‫ﻭﻧﻘﻮﻝ‪ :‬ﻟﻮ ﺍﻥ ﺍﻷﻣﺔ ﺷﺤﺬﺕ ﺳﻴﻮﻓﻬﺎ‪ ،‬ﻭﻗﺎﻣﺖ ﻋﻠﻰ ﺃﻣﺸﺎﻁ ﺃﻗﺪﺍﻣﻬﺎ‪ ،‬ﻭﺟﻴﺸﺖ ﺟﻴﻮﺷـﻬﺎ‪ ،‬ﻭﲢﺮﻛـﺖ‬
‫ﺻﻮﺏ ﻭﺍﺷﻨﻄﻦ ﻃﻠﺒﹰﺎ ﻟﻠﺜﺄﺭ‪ ،‬ﻓﺠﺎﺀﺕ ﺣﺎﺩﺛﺔ ﺍﻟﺬﺑﺢ ﻓﻌﻜﺴﺖ ﺍﻟﺮﻳﺎﺡ ﻭﺑﻌﺜﺮﺕ ﺍﳉﻴﻮﺵ‪ ،‬ﻟﻜﺎﻥ ﳍـﻢ ﺷـﺄﻧﹰﺎ‬
‫ﺁﺧﺮ‪ ،‬ﻭﻟﻜﻦ ﺃﻳﻦ ﺃﻣﱵ ﳑﺎ ﺣ ﹼﻞ ﻭﳛ‪‬ﻞ ﺑﺎﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻌﺮﺍﻕ ﻭﻓﻠﺴﻄﲔ ﻭﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﺃﻧﺪﻭﻧﻴﺴﻴﺎ ﻭﺍﻟﺸﻴـﺸﺎﻥ‬
‫ﻭﻏﲑﻫﻢ‪ ،‬ﻓﻬﻞ ﺗ‪‬ﺤﺴﻦ ﺃﻣﱵ ﺇﻻ ﺍﻟﺒﻜﺎﺀ ﻭﺍﻟﻨﺤﻴﺐ‪ ،‬ﻭﺍﳌﻈﺎﻫﺮﺍﺕ ﺍﻟﺴﻠﻤﻴﺔ‪ ،‬ﻭﺍﻟﺸﺠﺐ ﻭﺍﻟﺘﻨﺪﻳﺪ‪.‬‬
‫ﻓﻤﺎﺫﺍ ﻓﻌﻠﺖ ﺟﻴﻮﺵ ﺍﳌﺘﻈﺎﻫﺮﻳﻦ ﻷﻓﻐﺎﻧﺴﺘﺎﻥ ؟! ﺑﻞ ﻣﺎﺫﺍ ﻓﻌﻠﺖ ﺍﻷﻣﺔ ﻟﻠﻤﻼ ﻋﻤﺮ ﺍﻟﺬﻱ ﺿﺤﻰ ﺑﺪﻭﻟﺔ ﻛﺎﻣﻠﺔ‬
‫ﻷﺟﻞ ﻣﺴﻠﻢ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﺍﻵﻥ ﺷﺮﻳﺪ ﻃﺮﻳﺪ ﰲ ﺍﳉﺒﺎﻝ ؟!‬

‫‪٣٥٩‬‬
‫‪٣٦٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻣﺎﺫﺍ ﻓﻌﻠﺖ ﺍﻷﻣﺔ ﻟﻨﺴﺎﺀ ﺳﺮﺍﻳﻴﻔﻮ ﻭﺃﻧﺪﻭﻧﻴﺴﻴﺎ ﻭﻛﺸﻤﲑ ﻭﻓﻠﺴﻄﲔ ﻭﺍﻟﻌﺮﺍﻕ ﺍﻟﻼﺋﻲ ﺗﻠﻄﺦ ﺷﺮﻓﻬﻦ ﻋﻠـﻰ‬
‫ﻣﺮﺃﻯ ﻭﻣﺴﻤﻊ ﻣﻦ ﺍﻷﻣﺔ ﲨﻌﺎﺀ ؟!‬
‫ﻭﺍﷲ ﻟﻮ ﻛﺎﻥ ﻓﻴﻨﺎ ﺑﻘﻴﺔ ﻣﻦ ﻏﲑﺓ ﻭﳓﻮﻩ ﻋﻠﻰ ﺃﺧﻮﺍﺗﻨﺎ ﺍﳊﺮﺍﺋﺮ ﳌﺎ ﻃﺎﺏ ﻟﻨﺎ ﻧﻮﻡ‪ ،‬ﻭﳌﺎ ﺗﻠﺬﺫﻧﺎ ﺑﺎﻟﻨـﺴﺎﺀ ﻋﻠـﻰ‬
‫ﺍﻟﻔﺮﺵ ﺣﱴ ﺗﺴﺘﻨﻘﺬ ﻫﺆﻻﺀ ﺍﻟﺜﻜﺎﱃ‪.‬‬
‫ﻭﻳﻠﻚ ﺃﻣﱵ‪ ..‬ﻋﺮﺿﻚ ﺑﻴﺪ ﻋﺒﺎﺩ ﺍﻟﺼﻠﻴﺐ ﻳﻌﺒﺜﻮﻥ ﺑﻪ ﻭﻻ ﳎﻴﺐ‪.‬‬
‫ﱂ ﻳﺒﻖ ﰲ ﺃﺳﺮﻫﺎ ﺇﻻ ﺳﺒﺎﻳﺎﻧﺎ‬ ‫ﻗﺪ ﺍﺳﺘﺮﺩ ﺍﻟﺴﺒﺎﻳﺎ ﻛﻞ ﻣﻨﻬﺰﻡ‬
‫ﺇﻻ ﺭﺃﻳﺖ ﻋﻠﻴﻬﺎ ﳊﻢ ﺍﺳﺮﺍﻧﺎ‬ ‫ﻭﻣﺎ ﺭﺃﻳﺖ ﺳﻴﺎﻁ ﺍﻟﺬﻝ ﺩﺍﻣﻴﺔ‬
‫ﺣﱴ ﻟﻘﺪ ﺧﺠﻠﺖ ﻣﻨﺎ ﻣﻨﺎﻳﺎﻧﺎ‬ ‫ﻭﻣﺎ ﳕﻮﺕ ﻋﻠﻰ ﺣﺪ ﺍﻟﻈﹸﱮ ﺃﻧﻔﹰﺎ‬
‫ﻭﺍﺳﺘﻨﻬﺎﺿﹰﺎ ﻟﻠﻌﺰﺍﺋﻢ‪ ،‬ﻭﺇﻗﺮﺍﺭﹰﺍ ﻟﻌﻴﻮﻥ ﺍﳌﻮﺣﺪﻳﻦ ﰲ ﻣﺸﺎﺭﻕ ﺍﻷﺭﺽ ﻭﻣﻐﺎﺭ‪‬ﺎ؛ ﻋﺰﻣﻨﺎ ﻋﻠﻰ ﺃﻻ ﻧﻔﺎﺩﻱ ﻫـﺬﺍ‬
‫ﺍﻟﻌﻠﺞ ﻭﻟﻮ ﺩﻓﻌﻮﺍ ﻟﻨﺎ ﻭﺯﻧﻪ ﺫﻫﺒﹰﺎ‪ .‬ﺑﻞ ﺇﻧﻨﺎ ﻋﺎﻫﺪﻧﺎ ﺍﷲ ﺃﻥ ﻻ ﻧﻔﺎﺩﻱ ﺃﺳﲑﹰﺍ ﲟﺎﻝ ﻣﻊ ﺇﻗﺮﺍﺭﻧﺎ ﲜـﻮﺍﺯ ﺫﻟـﻚ‪،‬‬
‫ﻭﻟﻜﻦ ﺣﱴ ﻳﻌﻠﻢ ﺃﻋﺪﺍﺀ ﺍﷲ ﺃﻧﻪ ﻟﻴﺲ ﰲ ﻗﻠﻮﺑﻨﺎ ﻫﻮﺍﺩﺓ ﻭﻻ ﺭﲪﺔ ﳍﻢ؛ ﻓﺈﻣﺎ ﻓﻚ ﺍﻟﻌﺎﱐ‪ ،‬ﻭﺇﻣﺎ ﺍﻟﻨﺤﺮ‪.‬‬
‫ﻭﺃﻋﺠﺐ ﻋﺠﺒﹰﺎ ﻻ ﻳﻨﻘﻀﻲ ﻣﻦ ﻣﻮﻗﻒ ﺑﻌﺾ ﺍﳌﻨﻬﺰﻣﲔ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﳋﻮﺭ ﻭﺍﳉﱭ‪ ،‬ﺍﻟﺬﻳﻦ ﺃﻣـﺎﺗﻮﺍ ﻋﻠﻴﻨـﺎ‬
‫ﺩﻳﻨﻨﺎ‪ ،‬ﻭﺭﺿﻮﺍ ﺑﺎﳍﻮﺍﻥ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ "ﺣﺎﺭﺙ ﺍﻟﻀﺎﺭﻱ" ﺍﻷﻣﲔ ﺍﻟﻌﺎﻡ ﻝ "ﻫﻴﺌـﺔ ﻋﻠﻤـﺎﺀ ﺍﳌـﺴﻠﻤﲔ" ﰲ‬
‫ﺍﻟﻌﺮﺍﻕ‪ ،‬ﺍﻟﺬﻱ ﺻﺮﺡ ﰲ ﺑﻌﺾ ﳎﺎﻟﺴﻪ ﺍﳋﺎﺻﺔ ﺑﺄﻧﻪ ﻣﺎﻋﺎﺩ ﻳﺴﺘﻄﻴﻊ ﻳﺮﻓﻊ ﺭﺃﺳﻪ ﺑﺴﺒﺐ ﺫﺑـﺢ ﺍﳌﺮﻳﻜـﻲ‪،‬‬
‫ﻭﺍﳌﻨﺼﺮ ﺍﻟﻜﻮﺭﻱ ﺍﳉﻨﻮﰊ‪.‬‬
‫ﻼ ﻣﻦ ﻋﺠﺰﻙ ﻋﻦ‬
‫ﻓﺄﻗﻮﻝ ﻟﻪ‪ :‬ﻟﻘﺪ ﻛﻨﺖ ﺃﻇﻦ ﻣﻦ ﻗﺒﻞ ﺃﻧﻚ ﺳﺘﺤﻔﺮ ﻗﱪﹰﺍ ﻭﺗﻨﺎﻡ ﻓﻴﻪ ﺣﱴ ﻳﺄﺗﻴﻚ ﺍﳌﻮﺕ ﺧﺠ ﹰ‬
‫ﻣﻨﺎﺻﺮﺓ ﺃﺧﻮﺍﺗﻚ ﺍﳌﺴﻠﻤﺎﺕ ﺍﻟﻠﻮﺍﰐ ﺍﻧﺘﻬﻚ ﻋﺮﺿﻬﻦ ﰲ ﺳﺠﻨﺄﰊ ﻏﺮﻳﺐ ﺍﻟﺬﻱ ﻳﻘﻊ ﻋﻠﻰ ﺑﻌﺪ ﻣﺌﺎﺕ ﺍﻷﻣﺘﺎﺭ‬
‫ﻣﻦ ﺑﻴﺘﻚ‪.‬‬
‫ﺃﻭ ﺃﻥ ﺗﻘﺴﻢ ﺃﻧﻚ ﻟﻦ ﺗﻠﺒﺲ ﻋﻘﺎ ﹰﻻ ﻋﻠﻰ ﺭﺃﺳﻚ ﻭﻟﻦ ﺗﺬﻭﻕ ﻃﻌﺎﻣﹰﺎ ﻭﻟﻦ ﻳﻐﻤﺾ ﻟﻚ ﺟﻔﻦ ﺣـﱴ ﺗـﺴﺘﻨﻘﺬ‬
‫ﺃﺧﻮﺍﺗﻚ ﺃ ﻭ‪‬ﻠﻚ ﺩﻭﻥ ﺫﻟﻚ‪ ..‬ﻭﻟﻜﻦ ﻭﻟﻸﺳﻒ ﱂ ﳛﺼﻞ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻏﺎﻳﺔ ﺟﻬﺎﺩﻙ ﺃﻥ ﲤﺪ ﺣﺒﺎﻝ ﺍﻟﻮﺩ ﻣﻊ ﺍﻟﺮﺍﻓﻀﺔ‪.‬‬
‫ﺃﻻ ﺗﺬﻛﺮ ﻣﻮﺍﻗﻒ ﺍﳋﺰﻱ ﻭﺍﻟﻌﺎﺭ ﺍﻟﱵ ﺫﻟﻠﺘﻚ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺣﲔ ﲨﻌﺘﻜﻢ ﻟﻘﺎﺀﺍﺕ ﺍﻟـﺸﺮ ﻣـﻊ "ﺟـﻮﺍﺩ‬
‫ﻼ‪) :‬ﻛﻨﺖ ﺃﲰﻊ ﻋﻦ ﺻﱪﻙ ﻭﺟﻼﺩﻙ‪ ،‬ﻓﺂﻟﻴﺖ ﻋﻠﻰ ﻧﻔﺴﻲ ﺇﻥ ﻟﻘﻴﺘـﻚ ﺃﻥ ﺃﻗﺒـﻞ‬ ‫ﺍﳋﺎﻟﺼﻲ"‪ ،‬ﻓﺨﺎﻃﺒﺘﻪ ﻗﺎﺋ ﹰ‬
‫ﺭﺃﺳﻚ‪ ،‬ﻭﺣﺎﻥ ﻭﻗﺖ ﺍﻟﻮﻓﺎﺀ(!!‪ ،‬ﰒ ﻗﻤﺖ ﻣﺒﺎﺩﺭﹰﺍ ﻓﻘﺒﻠﺖ ﺭﺃﺳﹰﺎ ﻣﻠﺌﺖ ﺑﺎﳊﻘﺪ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﺭﺃﺱ ﻻ ﻳﻔﺘـﺮ‬
‫ﻟﺴﺎﻧﻪ ﻋﻦ ﺍﻟﻄﻌﻦ ﰲ ﻋﺮﺽ ﻧﺒﻴﻚ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﻓﻘﻠﻲ ﺑﺮﺑﻚ! ﺑﺄﻱ ﻭﺟﻪ ﺗﻘﺎﺑﻞ ﻧﺒﻴﻚ ﻳﻮﻡ ﺍﳊﺸﺮ‪.‬‬
‫ﻼ ﻭﺩﻳﻌـﹰﺎ‬
‫ﻟﻘﺪ ﻛﻨﺖ ﺿﺎﺭﻳﹰﺎ ﺣﻘﹰﺎ ﻋﻠﻰ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﺣﲔ ﺍ‪‬ﻤﺖ ﺭﻣﻮﺯﺍﳉﻬﺎﺩ ﺑﺎﻟﻌﻤﺎﻟﺔ‪ .‬ﻭﻟﻜﻨﻚ ﻛﻨﺖ ﲪ ﹰ‬
‫ﻣﻊ ﺍﻟﺮﺍﻓﻀﺔ‪ ،‬ﻓﺘﱪﻋﺖ ﳍﻢ ﲟﺴﺎﺟﺪﻧﺎ ﺑﺰﻋﻤﻚ ﺃ‪‬ﺎ ﺣﺠﺎﺭﺓ ﻭﳝﻜﻦ ﺃﻥ ﻳﺒﲎ ﻏﲑﻫﺎ‪.‬‬
‫ﻓﺈﱃ ﺍﷲ ﻧﺸﻜﻮﻛﻢ‪ ،‬ﻭﺑﲔ ﻳﺪﻳﻪ ﺳﻨﻮﻗﻔﻜﻢ ﻭﻧﺴﺌﻠﻜﻢ‪ ،‬ﻭﺣﺴﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ‪.‬‬

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‫‪٣٦١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺇﻧﻚ ﻟﺘﻌﺠﺐ ﺃﺷﺪ ﺍﻟﻌﺠﺐ ﻣﻦ ﺍﻟﺼﱪ ﻭﺍﳉﻠﺪ ﻣﻦ ﺃﻋﺪﺍﺀ ﺍﻟﺪﻳﻦ ﰲ ﺣﺮ‪‬ﻢ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻭﺑـﺬﻝ ﻧﻔﻮﺳـﻬﻢ‬
‫ﻼ ﻣﻨﻬﻢ ﺃﻥ ﺍﻣﺸﻮﺍ ﻭﺃﺻـﱪﻭﺍ ﻋﻠـﻰ‬
‫ﻭﻣﻬﺠﻬﻢ ﻭﺃﻭﻗﺎ‪‬ﻢ ﰲ ﺳﺒﻴﻞ ﻧﺼﺮ ﺑﺎﻃﻠﻬﻢ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭﺍﻧﻄﻠﻖ ﺍﳌ ﹰ‬
‫ﺁﳍﺘﻜﻢ ﺇﻥ ﻫﺬﺍ ﻟﺸﻲﺀ ﻳ‪‬ﺮﺍﺩ{‪ ،‬ﻓﻬﻢ ﻳﻘﻄﻌﻮﻥ ﺍﻟﻔﻴﺎﰲ ﻭﺍﻟﻘﻔﺎﺭ ﺑﺄﺳﺎﻃﻴﻠﻬﻢ ﻭﺟﻴﻮﺷﻬﻢ ﺍﳉﺮﺍﺭﺓ ﻣﻦ ﺃﺟﻞ ﻧﺸﺮ‬
‫ﻋﻘﺎﺋﺪﻫﻢ ﺍﻟﺒﺎﻃﻠﺔ ﻭﺗﺮﺍﻕ ﺩﻣﺎﺋﻬﻢ‪ ،‬ﻭﺗﺰﻫﻖ ﺃﻧﻔﺴﻬﻢ ﰲ ﺳﺒﻴﻞ ﺑﺎﻃﻠﻬﻢ‪.‬‬
‫ﻧﻌﻢ! ﻓﻘﺪ ﻧﺸﺮﺕ ﺟﺮﻳﺪﺓ ﺍﻟﺪﻳﻠﻲ ﺗﻠﻐﺮﺍﻑ – ﺍﻟﱪﻳﻄﺎﻧﻴﺔ – ﻣﺆﺧﺮﹰﺍ ﺗﻘﺮﻳﺮﹰﺍ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﺍﻟﻌﺮﺍﻕ ﺃﺻﺒﺢ ﻣﺮﺗﻌﹰﺎ‬
‫ﻟﻠﺤﻤﻼﺕ ﺍﻟﺘﻨﺼﲑﻳﺔ‪ ،‬ﻭﺃﺷﺎﺭﺕ ﺇﱃ ﺃﻥ ﺃﻋﻀﺎﺀ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻟﺘﺒﺸﲑﻳﺔ ﰲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺑﺪﺃﻭﺍ ﰲ ﺍﻟﺘﻨﺼﲑ‬
‫ﲢﺖ ﻋﻨﻮﺍﻥ "ﺍﻧﻘﺎﺫ ﺍﻟﻨﻔﻮﺱ ﰲ ﺍﻟﻌﺮﺍﻕ"‪ ،‬ﺣﻴﺚ ﺃﻛﺪ ﻗﺎﺩﺓ ﺗﻠﻚ ﺍﳉﻤﺎﻋﺎﺕ ﺃﻥ ﺍﺣﺘﻼﻝ ﺃﻣﺮﻳﻜـﺎ ﻟﻠﻌـﺮﺍﻕ‬
‫ﺃﻭﺟﺪ ﻓﺮﺻﺔ ﺗﺎﺭﳜﻴﺔ ﳍﺪﺍﻳﺔ ﺍﻟﻨﻔﻮﺱ ﺍﳊﺎﺋﺮﺓ ﻣﻦ ﺍﻟﺸﻌﺐ ﺍﻟﻌﺮﺍﻗﻲ ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﻣﻦ ﻣـﺴﻠﻤﲔ ﺃﻭ ﺍﻟﻨـﺼﺎﺭﻯ‬
‫ﺍﻟﺸﺮﻗﻴﲔ ﺍﻷﺭﺛﺬﻭﻛﺲ‪.‬‬
‫ﻭﻳﻘﻮﻝ ﺭﺋﻴﺲ ﳎﻠﺲ ﺍﻟﺘﻨﺼﲑ ﺍﻟﻌﺎﳌﻲ "ﺟﻮﻥ ﺑﺮﺍﺩﻱ"؛ ﺍﳌﺴﺌﻮﻝ ﻋﻦ ﺍﻟﺘﻨﺼﲑ ﰲ ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ ﺃﻥ ﺃﻋـﻀﺎﺀ‬
‫ﺍﻟﻜﻨﻴﺴﺔ ﺍﳌﻌﻤﺪﺍﻧﻴﺔ ﺍﻟﺒﺎﻟﻎ ﻋﺪﺩﻫﻢ ﺳﺘﺔ ﻋﺸﺮ ﻣﻠﻴﻮﻥ ﻧﺴﻤﺔ ﻗﺪ ﻃﻠﺒﺖ ﻣﻨﻬﻢ ﺍﻟﻜﻨﻴـﺴﺔ ﻗﺒـﻞ ﺍﳊـﺮﺏ ﺃﻥ‬
‫ﻳﻮﺍﺻﻠﻮﺍ ﺍﻟﺪﻋﺎﺀ ﻣﻦ ﺍﺟﻞ ﻓﺘﺢ ﺍﻟﻌﺮﺍﻕ‪.‬‬
‫ﻭﻗﺎﻝ ﺟﻮﻥ ﺣﻨﺎ ‪ -‬ﺃﺣﺪ ﺍﳌﻨﺼﺮﻳﻦ ‪ -‬ﺑﻌﺪ ﺯﻳﺎﺭﺓ ﻗﺎﻡ ‪‬ﺎ ﺑﺎﻟﻌﺮﺍﻕ‪) :‬ﳌـﺴﺌﻮﻟﻴﺔ ﻛـﺒﲑﺓ ﻋﻠـﻰ ﺍﳌﺒـﺸﺮﻳﻦ‬
‫ﺍﻷﻣﺮﻳﻜﻴﲔ‪ ،‬ﻓﺎﻷﺑﻮﺍﺏ ﻛﻠﻬﺎ ﻣﻔﺘﻮﺣﺔ‪ ،‬ﻭﺃﺳﺎﻟﻴﺐ ﺍﻟﺘﺒﺸﲑ ﻣﺘﺎﺣﺔ‪ ،‬ﻭﺍﻟﺪﻋﻢ ﺍﻟﻌـﺴﻜﺮﻱ ﻣﻮﺟـﻮﺩ ﻹﻧﻘـﺎﺫ‬
‫ﺍﻟﻌﺮﺍﻗﻴﲔ ﻣﻦ ﺍﻟﻘﻴﻢ ﺍﳌﻌﺎﺩﻳﺔ ﻟﻠﻤﺴﻴﺤﻴﺔ ﻭﺍﳌﺴﻴﺤﻴﲔ(‪.‬‬
‫ﺃﻳﻬﺎ ﺍ‪‬ﺎﻫﺪﻭﻥ‪:‬‬
‫ﺳﻴﻘﻮﻝ ﻟﻜﻢ ﺍﳌﻨﺎﻓﻘﻮﻥ ﻭﻗﻄﺎﻉ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﷲ؛ ﺃﺗﻈﻨﻮﻥ ﺃﻥ ﺷﻴﺌﹰﺎ ﳑﺎ ﺗﺮﻳﺪﻭﻥ ﺳﻴﺘﺤﻘﻖ‪ ،‬ﻭﻫﻞ ﺗﻈﻨـﻮﻥ ﺃﻥ‬
‫ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻭ ﺣﱴ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺳﺘﻘﻮﻡ‪ ،‬ﺇﻥ ﺫﻟﻚ ﻻ ﳝﻜﻦ ﺃﻥ ﳛﺪﺙ‪ ،‬ﻭﻫﻮ ﺃﻣـﺮ ﺃﻗـﺮﺏ ﺇﱃ‬
‫ﺍﳋﻴﺎﻝ ﻣﻦ ﺍﳊﻘﻴﻘﺔ‪.‬‬
‫ﻓﺈﺫﺍ ﻗﺎﻟﻮﺍ ﺫﻟﻚ ﻓﺘﺬﻛﺮﻭﺍ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﺇﺫ ﻳﻘﻮﻝ ﺍﳌﻨﺎﻓﻘﻮﻥ ﻭﺍﻟﺬﻳﻦ ﰲ ﻗﻠﻮ‪‬ﻢ ﻣﺮﺽ ﻏﺮ ﻫﺆﻻﺀ ﺩﻳﻨـﻬﻢ‬
‫ﻭﻣﻦ ﻳﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﻓﺈﻥ ﺍﷲ ﻋﺰﻳﺰ ﺣﻜﻴﻢ{‪ ،‬ﻭﻗﻮﻟﻮﺍ ﳍﻢ؛ ﺇﻥ ﺍﷲ ﺳﻴﻔﺘﺢ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺭﻭﻣﺎ ﻛﻤﺎ ﻭﻋـﺪ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻛﻤﺎ ﻓﺘﺤﺖ ﺍﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ ﻣﻦ ﻗﺒﻞ‪.‬‬
‫ﻗﻮﻟﻮﺍ ﳍﻢ؛ ﺇﻧﻨﺎ ﻧﺄﻣﻞ ﻣﻦ ﻧﺼﺮ ﺍﷲ ﲟﺎ ﻫﻮ ﺃﺑﻌﺪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺇﻧﻨﺎ ﻧﺮﺟﻮ ﻣﻦ ﺍﷲ ﺃﻥ ﻳﻔـﺘﺢ ﺍﻟﺒﻴـﺖ ﺍﻷﺑـﻴﺾ‬
‫ﻭﺍﻟﻜﺮﻣﻠﲔ ﻭﻟﻨﺪﻥ‪ ،‬ﻭﻣﻌﻨﺎ ﻭﻋﺪ ﺍﷲ‪} :‬ﻭﻋﺪ ﺍﷲ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻨﻜﻢ ﻭﻋﻤﻠﻮﺍ ﺍﻟـﺼﺎﳊﺎﺕ ﻟﻴـﺴﺘﺨﻠﻔﻨﻬﻢ ﰲ‬
‫ﺍﻷﺭﺽ ﻛﻤﺎ ﺍﺳﺘﺨﻠﻒ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻬﻢ{‪.‬‬
‫ﺃﻣﺎ ﻣﱴ ﻳﻜﻮﻥ ﺫﻟﻚ؟ ﻓﻠﻴﺴﺖ ﻣﻬﻤﺘﻨﺎ‪ ،‬ﻭﱂ ﻳﻜﻠﻔﻨﺎ ﺍﷲ ‪‬ﺎ‪ ،‬ﻭﺇﳕﺎ ﻛﻠﻔﻨﺎ ﺑﺎﻟﻌﻤﻞ ﻟﻠﺪﻳﻦ ﻭﺍﻟﺬﻭﺩ ﻋﻦ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﻭﺍﺳﺘﻔﺮﺍﻍ ﺍﻟﻮﺳﻊ ﰲ ﺫﻟﻚ ﻭﺑﺬﻝ ﺃﻗﺼﻰ ﺍﳉﻬﺪ‪ ،‬ﺃﻣﺎ ﺍﻟﻨﺘﺎﺋﺞ ﻓﻬﻲ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪.‬‬
‫ﻭﺍﷲ ﻟﻠﺴﺎﻋﲔ ﺧﲑ ﻣﻌﲔ‬ ‫ﻓﻌﻠﻴﻚ ﺑﺬﺭ ﺍﳊﺐ ﻻ ﻗﻄﻒ ﺍﳉﲎ‬

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‫‪٣٦٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻋﻨﺪﻣﺎ ﺍﺑﺘﻠﻲ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ ﰲ ﻓﺘﻨﺔ ﺧﻠﻖ ﺍﻟﻘﺮﺁﻥ ﻭﻇﻬﺮﺕ ﺍﻟﻔﺘﻨﺔ ﺑﻘﻮﺓ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﺟﺎﺀ ﺭﺃﺱ ﺍﻟﺒﺪﻋـﺔ‬
‫ﺃﲪﺪ ﺑﻦ ﺃﰊ ﺩﺅﺍﺩ ﺇﱃ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻣﺘﺸﻤﺘﹰﺎ‪) :‬ﺃﱂ ﺗﺮ ﻛﻴﻒ ﻇﻬﺮ ﺍﻟﺒﺎﻃﻞ ﻋﻠﻰ ﺍﳊﻖ ﻳﺎ ﺃﲪﺪ ؟(‪ ،‬ﻓﻘﺎﻝ ﺍﻹﻣﺎﻡ‬
‫ﺃﲪﺪ ﺭﲪﻪ ﺍﷲ‪) :‬ﺇﻥ ﺍﻟﺒﺎﻃﻞ ﱂ ﻳﻈﻬﺮ ﻋﻠﻰ ﺍﳊﻖ‪ ،‬ﺇﻥ ﻇﻬﻮﺭ ﺍﻟﺒﺎﻃﻞ ﻋﻠﻰ ﺍﳊﻖ ﻫﻮ ﺍﻧﺘﻘﺎﻝ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ ﻣﻦ‬
‫ﺍﳊﻖ ﺇﱃ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﻗﻠﻮﺑﻨﺎ ﺑﻌﺪ ﻻﺯﻣﺔ ﻟﻠﺤﻖ(‪.‬‬
‫ﻗﻮﻟﻮﺍ ﳍﺆﻻﺀ ﻛﻤﺎ ﻗﺎﻝ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪} :‬ﺇﱐ ﻷﺟﺪ ﺭﻳﺢ ﻳﻮﺳﻒ ﻟﻮﻻ ﺃﻥ ﺗﻔﻨﺪﻭﻥ{‪ ،‬ﻓﺮﻏﻢ ﻛﻞ ﻫﺬﻩ‬
‫ﺍﻻﺑﺘﻼﺀﺍﺕ ﻭﺍﻟﺸﺪﺍﺋﺪ ﻓﺈﻧﻨﺎ ﳒﺪ ﺭﻳﺢ ﺍﻟﻔﺮﺝ ﻭﺍﻟﻨﺼﺮ ﻭﺍﻟﺘﻤﻜﲔ‪} ،‬ﻟﻮﻻ ﺃﻥ ﺗﻔﻨﺪﻭﻥ{‪ ،‬ﻭﻛﺜﲑ ﻣـﻦ ﺍﻟﻨـﺎﺱ‬
‫ﻳﻘﻮﻟﻮﻥ ﻟﻜﻢ‪ :‬ﺇﻧﻜﻢ ﻟﻔﻲ ﻇﻼﻟﻜﻢ ﺍﻟﻘﺪﱘ‪.‬‬
‫ﻟﻘﺪ ﻗﺎﻝ ﺍﳌﻨﺎﻓﻘﻮﻥ ﻟﻠﺼﺤﺎﺑﺔ ﺑﻌﺪ ﻏﺰﻭﺓ ﺃﺣﺪ‪) :‬ﺍﺭﺟﻌﻮﺍ ﺇﱃ ﺩﻳﻦ ﺁﺑﺎﺋﻜﻢ(‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻳﻘﻮﳍﺎ ﺍﳌﻨﺎﻓﻘﻮﻥ‬
‫ﻷﻫﻞ ﺍﻹﳝﺎﻥ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﺇﺫﺍ ﺃﺻﺎﺑﺖ ﺍ‪‬ﺎﻫﺪﻭﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻣﺼﻴﺒﺔ‪ ،‬ﺃﻭ ﺗﻌﺮﺿﻮﺍ ﻟﻘﺘﻞ ﻭﺟﺮﺍﺡ ﻭﺳﺠﻦ‬
‫ﻭﺗﻌﺬﻳﺐ‪ .‬ﻓﺈﺫﺍ ﻗﺎﻟﻮﺍ ﺫﻟﻚ‪ ،‬ﻓﻘﻮﻟﻮﺍ ﳍﻢ‪} :‬ﺇﻥ ﺍﷲ ﻳﺪﺍﻓﻊ ﻋﻦ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ{‪} ،‬ﻭﻟﻴﻨﺼﺮﻥ ﺍﷲ ﻣﻦ ﻳﻨﺼﺮﻩ{‪.‬‬
‫ﻭﺳﻴﻘﻮﻝ ﺍﳌﻨﺎﻓﻘﻮﻥ ﻟﻜﻢ؛ ﻣﺜﻠﻤﺎ ﻗﺎﻟﻮﺍ ﻋﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺮﺟﻴﻊ ﺍﻟﺬﻳﻦ ﻏﺪﺭ ‪‬ﻢ ﺍﳌﺸﺮﻛﻮﻥ‪) :‬ﻳﺎ ﻭﻳـﺢ ﻫـﺆﻻﺀ‬
‫ﺍﳌﻔﺘﻮﻧﲔ ﺍﻟﺬﻳﻦ ﻫﻠﻜﻮﺍ ﻫﻜﺬﺍ‪ ،‬ﻻ ﻫﻢ ﺃﻗﺎﻣﻮﺍ ﰲ ﺃﻫﻠﻬﻢ‪ ،‬ﻭﻻ ﻫﻢ ﺃﺩﻭﺍ ﺭﺳﺎﻟﺔ ﺻﺎﺣﺒﻬﻢ(‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻜﻠﻤـﺎﺕ‬
‫ﺳﺘﻘﺎﻝ ﻟﻜﻢ ﻫﺬﻩ ﺍﻷﻳﺎﻡ‪ ،‬ﻛﻠﻤﺎ ﻗﺘﻞ ﺑﻌﺾ ﺍﻹﺧﻮﺓ‪) :‬ﻻ ﻫﻢ ﻗﻌﺪﻭﺍ ﻭﺳﻠﻤﻮﺍ‪ ،‬ﻭﻻ ﻫﻢ ﺍﺳﺘﻄﺎﻋﻮﺍ ﺃﻥ ﻳﺰﻳﻠـﻮﺍ‬
‫ﺼﺪ‪‬ﻳﻘﺔ ﺧﺪﳚﺔ‪) :‬ﺃﺑﺸﺮ ﻓـﻮﺍﷲ! ﻻ ﳜﺰﻳـﻚ ﺍﷲ‬‫ﺍﳌﻨﻜﺮﺍﺕ ﻭﺍﳌﻮﺑﻘﺎﺕ(‪ ،‬ﻓﺈﺫﺍ ﲰﻌﺘﻢ ﻫﺬﺍ ﻓﻘﻮﻟﻮﺍ ﳍﻢ ﻗﻮﻝ ﺍﻟ ‪‬‬
‫ﺃﺑﺪﹰﺍ(‪.‬‬
‫ﻓﻨﻘﻮﻝ ﻟﻜﻞ ﻣﻦ ﳎﺎﻫﺪ ﰲ ﺳﺒﻴﻞ ﺍﷲ؛ ﻛﻼ – ﻭﺍﷲ! – ﻻ ﳜﺰﻳﻚ ﺍﷲ ﺃﺑﺪﺍ‪ ،‬ﺇﻧﻜﻤﻮ ﻟﺘـﺼﻠﻮﻥ ﺍﻷﺭﺣـﺎﻡ‪،‬‬
‫ﻭﺗﺬﻭﺩﻭﻥ ﻋﻦ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﲡﺎﻫﺪﻭﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺿﺪ ﻣﻦ ﻛﻔﺮ ﺑﺎﷲ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﺼﻠﻴﺒﻴﲔ ﻭﺍﳌﺮﺗﺪﻳﻦ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺆﺭﺥ ﳏﻤﺪ ﺍﻟﺒﺴﺎﻡ ﰲ ﻛﺘﺎﺑﻪ "ﺍﻟﺪﺭﺭ ﻭﺍﳌﻔﺎﺧﺮ ﰲ ﺃﺧﺒﺎﺭ ﺍﻟﻌﺮﺏ ﺍﻷﻭﺍﺧﺮ" ﻋﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻨﺠﺪﻳﺔ‬
‫ﰲ ﻗﺘﺎﳍﻢ ﳌﻠﻚ ﻣﺼﺮ‪) :‬ﻭﻻ ﻭﺍﷲ! ﻣﺎ ﺗﻐﻠﹼﺐ ﻋﻠﻴﻬﻢ ﺻﺎﺣﺐ ﻣﺼﺮ ﻋﻦ ﺿﻌﻒ ﻣﻨﻬﻢ ﺃﻭ ﺟﱭ‪ ،‬ﺑﻞ ﺧﻴﺎﻧﺔ ﻣﻦ‬
‫ﺍﻟﻌﺮﺑﺎﻥ‪ ،‬ﺃﻭ ﺭﺿﻰ ﻣﻦ ﺳﺎﻛﲏ ﺍﻟﺒﻠﺪﺍﻥ(‪.‬‬
‫ﺃﻳﻬﺎ ﺍ‪‬ﺎﻫﺪﻭﻥ‪:‬‬
‫ﻟﻘﺪ ﺑﻌﺘﻢ ﺃﻧﻔﺴﻜﻢ ﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﻟﻴﺲ ﺃﻣﺎﻣﻜﻢ ﺇﻻ ﺧﻴﺎﺭ ﻭﺍﺣﺪ ﻫﻮ ﺃﻥ ﺗ‪‬ﺴﻠﻤﻮﺍ ﺍﳌﺒﻴﻊ ﳌﻦ ﺍﺷﺘﺮﺍﻩ‪} :‬ﺇﻥ ﺍﷲ‬
‫ﺍﺷﺘﺮﻯ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺃﻧﻔﺴﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﺑﺄﻥ ﳍﻢ ﺍﳉﻨﺔ ﻳﻘﺎﺗﻠﻮﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻴ‪‬ﻘﺘﻠﻮﻥ ﻭﻳ‪‬ﻘﺘﻠﻮﻥ ﻭﻋﺪﹰﺍ ﻋﻠﻴـﻪ‬
‫ﺣﻘﹰﺎ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ ﻭﻣﻦ ﺃﻭﰱ ﺑﻌﻬﺪﻩ ﻣﻦ ﺍﷲ ﻓﺎﺳﺘﺒﺸﺮﻭﺍ ﺑﺒﻴﻌﻜﻢ ﺍﻟﺬﻱ ﺑﺎﻳﻌﺘﻢ ﺑﻪ ﻭﺫﻟﻚ ﻫﻮ‬
‫ﺍﻟﻔﻮﺯ ﺍﻟﻌﻈﻴﻢ{‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺳﺘﻠﻢ ﺍﳌﺸﺘﺮﻱ ﺍﳌﺒﻴﻊ ﻓﻠﻴﺼﻨﻊ ﺑﻪ ﻣﺎﺷﺎﺀ‪ ،‬ﻭﻟﻴﻀﻌﻪ ﺣﻴﺚ ﻳﺸﺎﺀ‪ ،‬ﻓﺈﻥ ﺷﺎﺀ ﻭﺿﻌﻪ ﰲ ﻗﺼﺮ‪ ،‬ﻭﺇﻥ ﺷـﺎﺀ‬
‫ﻭﺿﻌﻪ ﰲ ﺳﺠﻦ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺃﻟﺒﺴﻪ ﻓﺎﺧﺮ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺟﻌﻠﻪ ﻋﺎﺭﻳﺎﹰ ﺇﻻ ﳑﺎ ﻳﺴﺘﺮ ﺑﻪ ﻋﻮﺭﺗﻪ‪ ،‬ﻭﺇﻥ ﺷـﺎﺀ‬
‫ﺟﻌﻠﻪ ﻏﻨﻴﺎﹰ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺟﻌﻠﻪ ﻓﻘﲑﹰﺍ ﻣﻌﻮﺯﺍﹰ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﻋﻠﻘﻪ ﻋﻠﻰ ﻋﻮﺩ ﻣﺸﻨﻘﺔ‪ ،‬ﺃﻭ ﺳﻠﻂ ﻋﻠﻴﻪ ﻋﺪﻭﻩ ﻓﻘﺘﻠﻪ ﺃﻭ‬
‫ﻣﺜﻞ ﺑﻪ‪.‬‬

‫‪٣٦٢‬‬
‫‪٣٦٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻳﻘﻮﻝ ﺳﻴ‪‬ﺪ ﺭﲪﻪ ﺍﷲ ﻣﻌﻠﻘﹰﺎ ﻋﻠﻰ ﺣﺎﺩﺛﺔ ﺃﺻﺤﺎﺏ ﺍﻷﺧﺪﻭﺩ‪) :‬ﱂ ﻳﻜﻦ ﺑﺪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺬﻱ ﻻ ﻳﻨﺠﻮﺍ‬
‫ﻓﻴﻪ ﺍﳌﺆﻣﻨﻮﻥ‪ ،‬ﻭﻻ ﻳﺆﺧﺬ ﻓﻴﻪ ﺍﻟﻜﺎﻓﺮﻭﻥ؛ ﺫﻟﻚ ﻟﻴﺴﺘﻘﺮ ﰲ ﺣﺲ ﺍﳌﺆﻣﻨﲔ ﺃﺻﺤﺎﺏ ﺩﻋـﻮﺓ ﺍﷲ ﺃ‪‬ـﻢ ﻗـﺪ‬
‫ﻳ‪‬ﺪﻋﻮﻥ ﺇﱃ ‪‬ﺎﻳﺔ ﻛﻬﺬﻩ ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻃﺮﻳﻘﻬﻢ ﺇﱃ ﺍﷲ‪ ،‬ﻭﺃﻥ ﻟﻴﺲ ﳍﻢ ﻣﻦ ﺍﻷﻣﺮ ﺷﻲﺀ‪ ،‬ﻭﺇﳕﺎ ﺃﻣـﺮﻫﻢ ﻭﺃﻣـﺮ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﺇﱃ ﺍﷲ‪ .‬ﺇﻥ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺆﺩﻭﺍ ﻭﺍﺟﺒﻬﻢ ﰒ ﻳﺬﻫﺒﻮﺍ‪ ،‬ﻭﻭﺍﺟﺒﻬﻢ ﺃﻥ ﳜﺘﺎﺭﻭﺍ ﺍﷲ‪ ،‬ﻭﺃﻥ ﻳﺆﺛﺮﻭﺍ ﺍﻟﻌﻘﻴـﺪﺓ‬
‫ﻋﻠﻰ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺃﻥ ﻳﺴﺘﻌﻠﻮﺍ ﺑﺎﻹﳝﺎﻥ ﻋﻠﻰ ﺍﻟﻔﱳ ﻭﺃﻥ ﻳﺼﺪﻗﻮﺍ ﺍﷲ ﰲ ﺍﻟﻌﻤـﻞ ﻭﺍﻟﻨﻴـﺔ‪ ،‬ﰒ ﻳﻌﻤـﻞ ﺍﷲ ‪‬ـﻢ‬
‫ﻭﺑﺄﻋﺪﺍﺋﻬﻢ ﻛﻤﺎ ﻳﻔﻌﻞ ﺑﺪﻋﻮﺗﻪ ﻭﺩﻳﻨﻪ ﻣﺎ ﺷﺎﺀ‪ ،‬ﻭﻳﻨﺘﻬﻲ ‪‬ﻢ ﺇﱃ ‪‬ﺎﻳﺔ ﻣﻦ ﺗﻠﻚ ﺍﻟﻨﻬﺎﻳﺎﺕ ﺍﻟﱵ ﻋﺮﻓﻬﺎ ﺗـﺎﺭﻳﺦ‬
‫ﺍﻹﳝﺎﻥ‪ ،‬ﺃﻭ ﺇﱃ ﻏﲑﻫﺎ ﳑﺎ ﻳﻌﻠﻤﻪ ﺍﷲ ﻭﻳﺮﺍﻩ‪ .‬ﻭﺇ‪‬ﻢ ﺃﺟﺮﺍﺀ ﻋﻨﺪ ﺍﷲ‪ ،‬ﺃﻓﻴﺤ‪‬ﺴﻦ ﳌﻦ ﺑﺎﻉ ﺷﺎﺓ ﺃﻥ ﻳﻐﻀﺐ ﻋﻠـﻰ‬
‫ﺍﳌﺸﺘﺮﻱ ﺇﺫﺍ ﺫﲝﻬﺎ‪ ،‬ﺃﻭ ﻳﺘﻐﲑ ﻗﻠﺒﻪ ﻟﺬﻟﻚ؟!(‪.‬‬
‫ﺃﱂ ﺗﺴﻤﻊ ﻋﻤﺎ ﺣﺪﺙ ﻷﺳﺪ ﺍﷲ ﻭﺃﺳﺪ ﺭﺳﻮﻟﻪ؛ ﲪﺰﺓ؟ ﻟﻘﺪ ﺑ‪‬ﻘﺮ ﺑﻄﻨﻪ ﻭﺃﺧﺮﺟﺖ ﻛﺒﺪﻩ ﻭﻣﺜﹼﻞ ﺑﻪ‪.‬‬
‫ﻭﻣﺎ ﺟﺮﻯ ﳋﲑ ﺍﳋﻠﻖ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻮﻡ ﺃﺣﺪ‪.‬‬
‫ﻭﺗﺄﻣﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﻭﻫﻢ ﺻﻔﻮﺓ ﺍﳋﻠﻖ؛ ﻓﻠﻘﺪ ﺃﹸﻟﻘﻲ ﰲ ﺍﻟﻨﺎﺭ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟـﺴﻼﻡ‪ ،‬ﻭﻧـﺸﺮ ﺑﺎﳌﻨـﺸﺎﺭ‬
‫ﺯﻛﺮﻳﺎ‪ ،،‬ﻭﺫﹸﺑﺢ ﺍﻟﺴﻴﺪ ﺍﳊﺼﻮﺭ ﳛﻲ‪ ،‬ﻭﻣﻜﺚ ﺃﻳﻮﺏ ﰲ ﺍﻟﺒﻼﺀ ﺳﻨﻮﺍﺕ‪ ،‬ﻭﺳﺠﻦ ﰲ ﺑﻄﻦ ﺍﳊﻮﺕ ﻳـﻮﻧﺲ‪،‬‬
‫ﻭﺑﻴﻊ ﻳﻮﺳﻒ ﺑﺜﻤﻦ ﲞﺲ ﻭﻟﺒﺚ ﰲ ﺍﻟﺴﺠﻦ ﺑﻀﻊ ﺳﻨﲔ‪.‬‬
‫ﻛﻞ ﺫﻟﻚ ﻭﻫﻢ ﺭﺍﺿﻮﻥ ﻋﻦ ﺭ‪‬ﻢ ﻭﻣﻮﻻﻫﻢ ﺍﳊﻖ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﺑﻌﺾ ﺍﻟﺴﻠﻒ ﻳﻘﻮﻝ‪) :‬ﻟﻮ ﻗﺮﺽ ﺟﺴﻤﻲ ﺑﺎﳌﻘﺎﺭﻳﺾ ﺃﺣﺐ ﺇﱄ ﻣﻦ ﺃﻥ ﺃﻗﻮﻝ ﻟﺸﻲﺀ ﻗﻀﺎﻩ ﺍﷲ ﻟﻴﺘﻪ‬
‫ﱂ ﻳﻜﻦ(‪.‬‬
‫ﻓﻜﻮﻧﻮﺍ ﺇﺧﻮﰐ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻻ ﻳ‪‬ﺰﺍﺣﻢ ﺗﺪﺑﲑﻫﻢ ﺗﺪﺑﲑ ﻣﻮﻻﻫﻢ ﻭﻻ ﻳﻨﺎﻫﺾ ﺍﺧﺘﻴﺎﺭﻫﻢ ﺍﺧﺘﻴﺎﺭﻩ ﺳﺒﺤﺎﻧﻪ‪،‬‬
‫ﻓﻬﺆﻻﺀ ﱂ ﻳﺘﺪﺧﻠﻮﺍ ﰲ ﺗﺪﺑﲑ ﺍﷲ ﲟﻠﻜﻪ؛ "ﻟﻮ ﻛﺎﻥ ﻛﺬﺍ ﻟﻜﻦ ﻛﺬﺍ" ﻭﻻ ﺏ "ﻋﺴﻰ"‪ ،‬ﻭ "ﻟﻌﻞ"‪ ،‬ﻭ "ﻟﻴﺖ"‪،‬‬
‫ﻓﺎﺧﺘﻴﺎﺭ ﺍﷲ ﻟﻌﺒﺪﻩ ﺍﳌﺆﻣﻦ ﺃﻋﻈﻢ ﺍﺧﺘﻴﺎﺭ‪ ،‬ﻭﻫﻮ ﺃﻓﻀﻞ ﺍﺧﺘﻴﺎﺭ ﻣﻬﻤﺎ ﻛﺎﻥ ﻇﺎﻫﺮﻩ ﺻﻌﺒﹰﺎ ﺃﻭ ﺷـﺎﻗﺎﹰ‪ ،‬ﺃﻭ ﻓﻴـﻪ‬
‫ﻫﻠﻜﺔ ﻟﻠﻤﺎﻝ ﺃﻭ ﺿﻴﺎﻉ ﻟﻠﻤﻨﺼﺐ ﻭﺍﳉﺎﻩ‪ ،‬ﺃﻭ ﻓﻘﺪ ﺍﻷﻫﻞ ﺃﻭ ﺍﳌﺎﻝ‪ ،‬ﺃﻭ ﺣﱴ ﺫﻫﺎﺏ ﻟﻠﺪﻧﻴﺎ ﺑﺄﺳﺮﻫﺎ‪.‬‬
‫ﺐ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﻗﺘﻬﺎ ﺍﻟﻈﻔﺮ‬ ‫ﻭﺗﺬﻛﺮﻭﺍ ﻗﺼﺔ ﻏﺰﻭﺓ ﺑﺪﺭ ﻭﺗﻔﻜﺮﻭﺍ ﻓﻴﻬﺎ ﺟﻴﺪﺍﹰ؛ ﻓﻠﻘﺪ ﺃﺣ ‪‬‬
‫ﺑﺎﻟﻌﲑ‪ ،‬ﻭﻟﻜﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺍﺧﺘﺎﺭ ﳍﻢ ﺍﻟﻨﻔﲑ‪ ،‬ﻭﻓﺮﻕ ﺑﲔ ﺍﻷﻣﺮﻳﻦ ﻋﻈﻴﻢ‪ .‬ﻓﻤﺎﺫﺍ ﰲ ﺍﻟﻌﲑ؟ ﺇﻧﻪ ﻃﻌﺎﻡ ﻳﺆﻛﻞ ﰒ‬
‫ﻳﺬﻫﺐ ﺑﻪ ﺇﱃ ﺍﳋﻼﺀ‪ ،‬ﻭﺛﻮﺏ ﻳﺒﻠﻰ ﰒ ﻳﻠﻘﻰ‪ ،‬ﻭﺩﻧﻴﺎ ﺯﺍﺋﻠﺔ‪ .‬ﺃﻣﺎ ﺍﻟﻨﻔﲑ؛ ﻓﻤﻌﻪ ﺍﻟﻔﺮﻗﺎﻥ ﺍﻟﺬﻱ ﻓﺮﻕ ﺍﷲ ﺑﻪ ﺑـﲔ‬
‫ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﻣﻌﻪ ﻫﺰﳝﺔ ﺍﻟﺸﺮﻙ ﻭﺍﻧﺪﺣﺎﺭﻩ‪ ،‬ﻭﻋﻠﻮ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻇﻬﻮﺭﻩ‪ ،‬ﻭﻣﻌﻪ ﻗﺘﻞ ﺻـﻨﺎﺩﻳﺪ ﺍﳌـﺸﺮﻛﲔ‬
‫ﺍﻟﺬﻳﻦ ﻳﻘﻔﻮﻥ ﺣﺠﺮ ﻋﺜﺮﺓ ﺃﻣﺎﻡ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻳﻜﻔﻲ ﺃﻥ ﺍﷲ ﺍﻃﻠﻊ ﻋﻠﻰ ﺃﻫﻞ ﺑﺪﺭ ﻓﻘﺎﻝ ﺍﻋﻤﻠﻮﺍ ﻣﺎﺷـﺌﺘﻢ ﻓﻘـﺪ‬
‫ﻏﻔﺮﺕ ﻟﻜﻢ‪.‬‬
‫ﺃﻳﻬﺎ ﺍ‪‬ﺎﻫﺪﻭﻥ‪:‬‬
‫ﻋﻨﺪ ﺍﻻﺑﺘﻼﺀ ﻳﻜﺜﺮ ﺍﳌﺘﻘﻬﻘﺮﻭﻥ‪ ،‬ﻓﻼ ﲢﺰﻧﻮﺍ ﻟﺬﻟﻚ‪.‬‬

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‫‪٣٦٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﻘﺪ ﺃﺧﺮﺝ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﻋﻦ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ؛ ﺃﻥ ﻗﺮﻳﺸﹰﺎ ﺻﺎﳊﻮﺍ ﺭﺳﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ‪ ،‬ﻓﺎﺷﺘﺮﻃﻮﺍ؛ ﺃﻥ ﻣﻦ ﺟﺎﺀ ﻣﻨﻜﻢ ﱂ ﻧﺮﺩﻩ ﻋﻠﻴﻜﻢ‪ ،‬ﻭﻣﻦ ﺟﺎﺀﻛﻢ ﻣﻨﺎ ﺭﺩﺩﲤﻮﻩ ﻋﻠﻴﻨﺎ‪ ،‬ﻓﻘﺎﻝ ﺍﻟـﺼﺤﺎﺑﺔ‪:‬‬
‫)ﺃﻧﻜﺘﺐ ﻫﺬﺍ ؟!(‪ ،‬ﻗﺎﻝ‪) :‬ﻧﻌﻢ! ﺇﻥ ﻣﻦ ﺫﻫﺐ ﻣﻨﺎ ﺇﻟﻴﻬﻢ؛ ﻓﺄﺑﻌﺪﻩ ﺍﷲ‪ ،‬ﻭﻣﻦ ﺟﺎﺀﻧﺎ ﻣﻨﻬﻢ ﺳـﻴﺠﻌﻞ ﺍﷲ ﻟـﻪ‬
‫ﻓﺮﺟﹰﺎ ﻭﳐﺮﺟﹰﺎ(‪.‬‬
‫ﻓﻼ ﲢﺰﻥ ﻋﻠﻰ ﻣﻦ ﺃﺑﻌﺪﻩ ﺍﷲ‪.‬‬
‫ﻭﻣﺎ ﺃﺭﻭﻉ ﻣﺎ ﻗﺎﻟﻪ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ‪) :‬ﻋﻠﻴﻚ ﺑﻄﺮﻳﻖ ﺍﳊﻖ ﻭﻻ ﺗﺴﺘﻮﺣﺶ ﻟﻘﻠـﺔ ﺍﻟـﺴﺎﻟﻜﲔ‪ ،‬ﻭﻛﻠﻤـﺎ‬
‫ﺍﺳﺘﻮﺣﺸﺖ ﰲ ﺗﻔﺮﺩﻙ ﻓﺎﻧﻈﺮ ﺇﱃ ﺍﻟﺮﻓﻴﻖ ﺍﻟﺴﺎﺑﻖ ﻭﺃﺣﺮﺹ ﻋﻠﻰ ﺍﻟﻠﺤﺎﻕ ‪‬ﻢ‪ ،‬ﻭﻏﺾ ﺍﻟﻄﺮﻑ ﻋﻤﻦ ﺳﻮﺍﻫﻢ‬
‫ﻓﺈ‪‬ﻢ ﻟﻦ ﻳﻐﻨﻮﺍ ﻋﻨﻚ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﺇﺫﺍ ﺻﺎﺣﻮﺍ ﺑﻚ ﰲ ﻃﺮﻳﻖ ﺳﲑﻙ ﻓﻼ ﺗﻠﺘﻔﺖ ﺇﻟﻴﻬﻢ‪ ،‬ﻓﺈﻧﻚ ﻣﱴ ﺍﻟﺘﻔﺖ ﺇﻟـﻴﻬﻢ‬
‫ﺃﺧﺬﻭﻙ ﻭﻋﺎﻗﻮﻙ( ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ ﺭﲪﻪ ﺍﷲ‪.‬‬
‫ﻓﺤﺬﺍﺭ ﺃﻥ ﺗﺼﻐﻮﺍ ﺑﻘﻠﻮﺑﻜﻢ ﺇﱃ ﺍﻟﺸﺒﻪ ﺍﻟﱵ ﻳﻠﻘﻴﻬﺎ ﻗﻄﺎﻉ ﺍﻟﻄﺮﻳﻖ ﻭﺍﳌﻨﻬﺰﻣﺔ ﻟﻴﺼﺪﻭﻛﻢ ﻋﻦ ﺩﺭﺏ ﺍﳉﻬـﺎﺩ‪،‬‬
‫ﻓﺎﻷﻣﺮ ﻫﻮ ﳏﺾ ﺗﻮﻓﻴﻖ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﻋﺮﺽ ﺻﻔﺤﹰﺎ ﻋﻦ ﻫﺆﻻﺀ ﻓﺨﺬﳍﻢ ﺭﻏـﻢ ﻣـﺎ‬
‫ﳛﻤﻠﻮﻥ ﰲ ﺻﺪﻭﺭﻫﻢ ﻭﻋﻘﻮﳍﻢ ﻣﻦ ﻛﺜﺮﺓ ﺍﻟﻜﺘﺐ ﻭﺍﳌﺘﻮﻥ‪.‬‬
‫ﻓﺎﻟﻘﻀﻴﺔ ﻟﻴﺴﺖ ﻛﺜﺮﺓ ﺍﻟﻌﻠﻢ‪ ،‬ﺑﻞ ﺗﻘﻮﻯ ﺍﷲ ﺍﻟﱵ ﺗﻮﺭﺙ ﺍﻟﻔﺮﻗﺎﻥ ﺍﻹﳝﺎﱐ؛ }ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﻥ ﺗﺘﻘﻮﺍ ﺍﷲ‬
‫ﳚﻌﻞ ﻟﻜﻢ ﻓﺮﻗﺎﻧﹰﺎ{‪.‬‬
‫ﻭﺭﺣﻢ ﺍﷲ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻋﻨﺪﻣﺎ ﻗﺎﻝ‪) :‬ﻭﻗﺪ ﺃﻭﻋﺒﺖ ﺍﻷﻣﺔ ﰲ ﻛﻞ ﻓﻦ ﻣﻦ ﻓﻨﻮﻥ ﺍﻟﻌﻠﻢ ﺇﻳﻌﺎﺑﺎﹰ‪ ،‬ﻓﻤﻦ ﻧﻮﺭ ﺍﷲ‬
‫ﻗﻠﺒﻪ ﻫﺪﺍﻩ ﲟﺎ ﻳﺒﻠﻐﻪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻣﻦ ﺃﻋﻤﺎﻩ ﱂ ﺗﺰﺩﻩ ﻛﺜﺮﺓ ﺍﻟﻜﺘﺐ ﺇﻻ ﺣﲑﺓ ﻭﺿﻼﻻ(‪.‬‬
‫ﺍﻟﻠﻬﻢ ﻣﻜﻦ ﻟﻠﻤﻮﺣﺪﻳﻦ ﰲ ﺍﻷﺭﺽ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﻣﻜﻦ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ ﰲ ﺍﻷﺭﺽ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺟﻴﺶ ﺟﻴﻮﺷﻬﻢ‪ ،‬ﻭﺍﺑﻌﺚ ﺳﺮﺍﻳﺎﻫﻢ‪ ،‬ﻭﺧﻠﹼﺺ ﻧﻮﺍﻳﺎﻫﻢ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺍﺣﻔﻈﻬﻢ ﲝﻔﻈﻚ‪ ...‬ﺍﻟﻠﻬﻢ ﺍﺣﻔﻈﻬﻢ ﲝﻔﻈﻚ‪ ...‬ﺍﻟﻠﻬﻢ ﺍﺣﻔﻈﻬﻢ ﲝﻔﻈﻚ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺍﻛﻸﻫﻢ ﺑﻌﻴﻨﻚ ﺍﻟﱵ ﻻ ﺗﻨﺎﻡ‪ ،‬ﻭﺍﳋﻠﻖ ﻳﻨﺎﻣﻮﻥ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﻳﺴﺮ ﳍﻢ ﻛﻞ ﺧﲑ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﻣﻦ ﺃﺭﺍﺩﻫﻢ ‪‬ﻢ ﺧﲑﹰﺍ ﻓﻮﻓﻘﻪ ﻟﻜﻞ ﺧﲑ‪ ،‬ﻭﻣﻦ ﺃﺭﺍﺩ ‪‬ﻢ ﺷﺮﹰﺍ ﻓﺨﺬﻩ ﺃﺧﺬ ﻋﺰﻳﺰ ﻣﻘﺘﺪﺭ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺍﺣﻔﻈﻬﻢ ﻭﺍﺣﻔﻆ ﺃﻋﺮﺍﺿﻬﻢ‪ ...‬ﺍﻟﻠﻬﻢ ﺍﺣﻔﻈﻬﻢ ﻭﺍﺣﻔﻆ ﺃﻋﺮﺍﺿﻬﻢ‪ ...‬ﺍﻟﻠﻬﻢ ﺍﺣﻔﻈﻬـﻢ ﻭﺍﺣﻔـﻆ‬
‫ﺃﻋﺮﺍﺿﻬﻢ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺇ‪‬ﻢ ﻣﺴﺎﻛﲔ ﻓﺄﻋﺰﻫﻢ ﺑﻌﺰﻙ ﻳﺎﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺇ‪‬ﻢ ﻓﻘﺮﺍﺀ ﻓﺄﻏﻨﻬﻢ ﺑﻔﻀﻠﻚ ﻳﺎ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺃﺣﻴﻲ ﺃﻣﺔ ﳏﻤﺪ‪ ...‬ﺍﻟﻠﻬﻢ ﺍﺣﻴﻲ ﺃﻣﺔ ﳏﻤﺪ‪ ...‬ﺍﻟﻠﻬﻢ ﺍﺣﻲ ﺃﻣﺔ ﳏﻤﺪ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺍﻧﺼﺮ ﺃﻣﺔ ﳏﻤﺪ؛ﻳﺎ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬

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‫‪٣٦٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻳﺎ ﺭﺑﻨﺎ‪ ...‬ﻳﺎ ﺭﺑﻨﺎ‪ ...‬ﻳﺎﺭﺑﻨﺎ ﺍﻧﺼﺮﻧﺎ ﻋﻠﻰ ﺍﻟﻘﻮﻡ ﺍﻟﻈﺎﳌﲔ‪ ...‬ﻳﺎﺭﺑﻨﺎ ﺍﻧﺼﺮﻧﺎ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺧﺬ ﻣﻦ ﺩﻣﺎﺋﻨﺎ ﺣﱴ ﺗﺮﺿﻰ‪ ...‬ﺍﻟﻠﻬﻢ ﺧﺬ ﻣﻦ ﺩﻣﺎﺋﻨﺎ ﺣﱴ ﺗﺮﺿﻰ‪ ...‬ﺍﻟﻠﻬﻢ ﺧﺬ ﻣﻦ ﺩﻣﺎﺋﻨـﺎ ﺣـﱴ‬
‫ﺗﺮﺿﻰ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺑﻄﻮﻥ ﺍﻟﺴﺒﺎﻉ ﻭﺣﻮﺍﺻﻞ ﺍﻟﻄﲑ‪ ...‬ﺍﻟﻠﻬﻢ ﺑﻄﻮﻥ ﺍﻟﺴﺒﺎﻉ ﻭﺣﻮﺍﺻﻞ ﺍﻟﻄﲑ‪ ...‬ﺍﻟﻠﻬﻢ ﺑﻄـﻮﻥ ﺍﻟـﺴﺒﺎﻉ‬
‫ﻭﺣﻮﺍﺻﻞ ﺍﻟﻄﲑ‪.‬‬
‫ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‬
‫‬

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‫‪٣٦٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻛﺬﻟﻚ ﺍﻟﺮﺳﻞ ﺗﺒﺘﻠﻰ ﰒ ﺗﻜﻮﻥ ﳍﺎ ﺍﻟﻌﺎﻗﺒﺔ ]ﺍﻟﻜﺎﺗﺐ‪ :‬ﺃﺑﻮ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ[‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫}ﺃﱂ * ﺃﺣﺴﺐ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺘﺮﻛﻮﺍ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﺁﻣﻨﺎ ﻭﻫﻢ ﻻ ﻳﻔﺘﻨﻮﻥ ﻭﻟﻘﺪ ﻓﺘﻨﺎ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻬﻢ ﻓﻠـﻴﻌﻠﻤﻦ ﺍﷲ‬
‫ﺍﻟﺬﻳﻦ ﺻﺪﻗﻮﺍ ﻭﻟﻴﻌﻠﻤﻦ ﺍﻟﻜﺎﺫﺑﲔ{‪...‬‬
‫ﺍﳊﻤﺪ ﷲ ﻣﻌﺰ ﺍﻹﺳﻼﻡ ﺑﻨﺼﺮﻩ‪ ،‬ﻭﻣﺬﻝ ﺍﻟﺸﺮﻙ ﺑﻘﻬﺮﻩ‪ ،‬ﻭﻣﺼﺮﻑ ﺍﻷﻣﻮﺭ ﺑﺄﻣﺮﻩ‪ ،‬ﻭﻣـﺴﺘﺪﺭﺝ ﺍﻟﻜـﺎﻓﺮﻳﻦ‬
‫ﲟﻜﺮﻩ‪ ،‬ﺍﻟﺬﻱ ﻗﺪﺭ ﺍﻷﻳﺎﻡ ﺩﻭ ﹰﻻ ﺑﻌﺪﻟﻪ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﻤﺘﻘﲔ ﺑﻔﻀﻠﻪ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺃﻋﻠﻰ ﺍﷲ‬
‫ﻣﻨﺎﺭ ﺍﻹﺳﻼﻡ ﺑﺴﻴﻔﻪ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻓﻬﺎﺗﻴﻚ ﻋﱪﺓ ﺟﺪﻳﺪﺓ ﺃﹸﺭﺳﻠﻬﺎ ﻋﱪ ﺃﺛﲑ ﺍﻟﻜﻠﻤﺎﺕ‪...‬‬
‫ﻭﻫﺎﺗﻴﻚ ﺧﻔﻘﺔ ﺣﺎﻧﻴﺔ ﺃﹸﺻﺪﺭﻫﺎ ﻣﻦ ﺻﻤﻴﻢ ﺍﻟﻘﻠﺐ ﻭﺿﻠﻮﻉ ﺍﳉﻨﺒﺎﺕ‪...‬‬
‫ﻣﻦ ﺟﻨﺪﻱ ﻭﺍﻗﻒ ﻋﻠﻰ ﻋﺘﺒﺎﺕ ﺍﳊﺮﺏ‪ ،‬ﻭﺃﺯﻳﺰ ﺍﳌﻌﻤﻌﺎﺕ‪...‬‬
‫ﻣﻦ ﺃﰊ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺇﱃ ﻣﻦ ﻳﺮﺍﻩ ﻣﻦ ﺃﻫﻞ ﺍﻷﻭﻗﺎﺕ ﻭﺍﳌﺮﻭﺀﺍﺕ‪...‬‬
‫ﱂ ﺗﺰﻝ ﺗﻜﺎﺑﺪﱐ ﺁﻻﻡ ﺍﻷﻣﺔ ﺍﶈﺰﻭﻧﺔ‪ ،‬ﱂ ﺗﺰﻝ ﺗﻔﺎﺭﻗﲏ ﺃﺷﺒﺎﺡ ﺍﻷﻣﺔ ﺍﳌﻄﻌﻮﻧﺔ‪ ،‬ﺃﻣﺔ ﺍ‪‬ﺪ ﺍﻟﻌﻈـﻴﻢ ﻭﺍﻟـﺸﺮﻑ‬
‫ﺍﻟﻜﺮﱘ‪ ،‬ﺳﺎﻣﺘﻬﺎ ﺃﻳﺪﻱ ﺍﻟﻐﺪﺭ ﺃﻟﻮﺍﻧﺎ ﻣﻦ ﺍﻟﺸﺮ ﺍﳌﻬﲔ؛ ﻓﺘﻮﺳﺪﺕ ﳊﺎﻑ ﺍﻟﺬﻝ ﻭﺍﳌﻬﺎﻧﺔ‪ ،‬ﻭﲡﺮﻋـﺖ ﻛـﺆﻭﺱ‬
‫ﺍﻟﻘﻬﺮ ﻭﺍﳋﻴﺎﻧﺔ‪ ،‬ﻭﺃﹸﻗﻌﺪﺕ ﻋﻦ ﻭﺍﺟﺒﺎ‪‬ﺎ ﻭﻣﻬﺎﻣﻬﺎ‪ ،‬ﻭﺣﺠﺒﺖ ﻋﻦ ﺃﺣﻼﻣﻬﺎ ﺁﻣﺎﳍﺎ‪.‬‬
‫ﻭﺑﺎﺕ ﺍﳌﺮﺽ ﻳﻌﻮﺙ ﺃﺭﻛﺎﻥ ﺍﳉﺴﺪ‪ ،‬ﰒ ﻃﺮﺡ ﺃﺭﺿﹰﺎ ﻭﺷﺪﺕ ﺃﺭﻛﺎﻧﻪ ﺇﱃ ﻭﺗﺪ‪ ،‬ﻭﺗﻜﺎﻟﺒﺖ ﻋﻠﻴـﻪ ﻭﺣـﻮﺵ‬
‫ﺍﻷﺭﺽ ﻣﻊ ﺍﻟﺬﺋﺎﺏ‪ ،‬ﻭﻏﺪﺕ ﺃﻭﺻﺎﻟﻪ ﻣﻘﻄﻌﺔ ﺑﲔ ﺍﳌﺨﺎﻟﺐ ﻭﺍﻷﻧﻴﺎﺏ؛ ﻓﺬﺍﻙ ﻗﻮﻝ ﺍﻟﻨﱯ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ ﺍﻟﺬﻱ ﻳﺮﻭﻳﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻋﻦ ﺛﻮﺑﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ ،‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ‪) :‬ﻳﻮﺷﻚ ﺃﻥ ﺗﺪﺍﻋﻰ ﻋﻠﻴﻜﻢ ﺍﻷُﻣﻢ ﻣﻦ ﻛﻞ ﺃﻓﻖ ﻛﻤﺎ ﺗﺪﺍﻋﻰ ﺍﻷﻛﻠﺔ ﻋﻠﻰ ﻗﺼﻌﺘﻬﺎ(‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻠﻨﺎ ﻳـﺎ‬
‫ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﺃﻣﻦ ﻗﻠﺔ ﺑﻨﺎ ﻳﻮﻣﺌﺬ؟! ﻗﺎﻝ‪) :‬ﺃﻧﺘﻢ ﻳﻮﻣﺌﺬ ﻛﺜﲑ ﻭﻟﻜﻦ ﺗﻜﻮﻧﻮﻥ ﻏﺜﺎﺀ ﻛﻐﺜﺎﺀ ﺍﻟﺴﻴﻞ‪ ،‬ﻳﻨﺘﺰﻉ ﺍﳌﻬﺎﺑﺔ‬
‫ﻣﻦ ﻗﻠﻮﺏ ﻋﺪﻭﻛﻢ ﻭﳚﻌﻞ ﰲ ﻗﻠﻮﺑﻜﻢ ﺍﻟﻮﻫﻦ(‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻠﻨﺎ‪ :‬ﻣﺎ ﺍﻟﻮﻫﻦ؟! ﻗﺎﻝ‪) :‬ﺣـﺐ ﺍﳊﻴـﺎﺓ ﻭﻛﺮﺍﻫﻴـﺔ‬
‫ﺍﳌﻮﺕ(‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﻷﲪﺪ‪) :‬ﻭﻛﺮﺍﻫﻴﺘﻜﻢ ﺍﻟﻘﺘﺎﻝ(‪.‬‬
‫ﻓﻠﺘﻌﻠﻤﻮﺍ ﺃﻫﻞ ﺍﻹﺳﻼﻡ‪ ..‬ﺃﻥ ﺍﻻﺑﺘﻼﺀ ﺗﺎﺭﻳﺦ ﻭﻗﺼﺔ ﻃﻮﻳﻠﺔ ﻣﻨﺬ ﺃﻥ ﻧﺰﻟﺖ "ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ" ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺭﺽ‪،‬‬
‫ﻓﺎﺑﺘﻠﻲ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﺩﻗﻮﻥ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻷﺋﻤﺔ ﺍﳌﻮﺣﺪﻭﻥ‪.‬‬
‫ﻓﻤﻦ ﺟﺮﺩ ﻧﻔﺴﻪ ﳊﻤﻞ ﻛﻠﻤﺔ "ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ" ﻭﻧﺼﺮﻫﺎ ﻭﺇﻗﺎﻣﺘﻬﺎ ﰲ ﺍﻷﺭﺽ ﻋﻠﻴﻪ ﺃﻥ ﻳﺪﻓﻊ ﺗﻜﺎﻟﻴﻒ ﻫـﺬﺍ‬
‫ﺍﻟﺘﺸﺮﻳﻒ ﻣﻦ ﺗﻌﺐ ﻭﻧﺼﺐ ﻭﺑﻼﺀ‪.‬‬
‫ﻓﺄﻳﻦ ﺃﻧﺖ‪ ...‬ﻭﺍﻟﻄﺮﻳﻖ ﻃﺮﻳﻖ ﺗﻌﺐ ﻓﻴﻪ ﺁﺩﻡ‪ ،‬ﻭﻧﺎﺡ ﻷﺟﻠﻪ ﻧﻮﺡ‪ ،‬ﻭﺭﻣﻲ ﰲ ﺍﻟﻨﺎﺭ ﺍﳋﻠﻴﻞ‪ ،‬ﻭﺃﺿﺠﻊ ﻟﻠـﺬﺑﺢ‬
‫ﺇﲰﺎﻋﻴﻞ‪ ،‬ﻭﺑﻴﻊ ﻳﻮﺳﻒ ﺑﺜﻤﻦ ﲞﺲ‪ ،‬ﻭﻟﺒﺚ ﰲ ﺍﻟﺴﺠﻦ ﺑﻀﻊ ﺳﻨﲔ‪ ،‬ﻭﻧﺸﺮ ﺑﺎﳌﻨﺸﺎﺭ ﺯﻛﺮﻳﺎ‪ ،‬ﻭﺫﺑﺢ ﺍﻟـﺴﻴﺪ‬

‫‪٣٦٦‬‬
‫‪٣٦٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﳊﺼﻮﺭ ﳛﻲ‪ ،‬ﻭﻗﺎﺳﻰ ﺍﻟﻀﺮ ﺃﻳﻮﺏ‪ ،‬ﻭﺯﺍﺩ ﻋﻠﻰ ﺍﳌﻘﺪﺍﺭ ﺑﻜﺎﺀ ﺩﺍﻭﺩ‪ ،‬ﻭﺳﺎﺭ ﻣﻊ ﺍﻟﻮﺣﺶ ﻋﻴﺴﻰ‪ ،‬ﻭﻋﺎﰿ ﺍﻟﻔﻘﺮ‬
‫ﻭﺃﻧﻮﺍﻉ ﺍﻷﺫﻯ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ...‬ﻭﺗﺰﻫﻰ ﺃﻧﺖ ﺑﺎﻟﻠﻬﻮ ﻭﺍﻟﻠﻌﺐ؟!‬
‫ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﺒﺘﻠﻲ ﺑﻌﺾ ﺍﳋﻠﻖ ﺑﺒﻌﺾ‪ ،‬ﻭﻳﺒﺘﻠﻲ ﺍﳌﺆﻣﻦ ﺑﺎﻟﻜﺎﻓﺮ‪ ،‬ﻛﻤﺎ ﻳﺒﺘﻠﻲ ﺍﻟﻜﺎﻓﺮ ﺑﺎﳌﺆﻣﻦ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ‬
‫ﺍﻻﺑﺘﻼﺀ ﻫﻮ ﻗﺎﺳﻢ ﻣﺸﺘﺮﻙ ﺑﻴﻨﻬﻢ ﲨﻴﻌﺎﹰ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﺗﺒﺎﺭﻙ ﺍﻟﺬﻱ ﺑﻴﺪﻩ ﺍﳌﻠﻚ ﻭﻫﻮ ﻋﻠﻰ ﻛﻞ ﺷﻲ ﻗﺪﻳﺮ *‬
‫ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﳌﻮﺕ ﻭﺍﳊﻴﺎﺓ ﻟﻴﺒﻠﻮﻛﻢ ﺃﻳﻜﻢ ﺃﺣﺴﻦ ﻋﻤﻼ ﻭﻫﻮ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﻔﻮﺭ{‪.‬‬
‫ﺭﻭﻯ ﻣﺴﻠﻢ ﻋﻦ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﻤﺎ ﻳﺮﻭﻳﻪ ﻋﻦ ﺭﺑﻪ ﻋﺰ ﻭﺟﻞ ﻗﺎﻝ‪) :‬ﺇﳕﺎ ﺑﻌﺜﺘﻚ ﻷﺑﺘﻠﻴﻚ ﻭﺍﺑﺘﻠﻲ‬
‫ﺑﻚ(‪.‬‬
‫ﻭﺍﻟﺬﻱ ﻋﻠﻤﻨﺎﻩ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺃﻥ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻦ ﻗﺘﻠﻪ ﺃﻋﺪﺍﺅﻩ ﻭﻣﺜﻠﻮﺍ ﺑﻪ ﻛﻴﺤﲕ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻫﻢ ﻗﻮﻣﻪ‬
‫ﺑﻘﺘﻠﻪ ﻓﻔﺎﺭﻗﻬﻢ ﻧﺎﺟﻴﹰﺎ ﺑﻨﻔﺴﻪ ﻛﺈﺑﺮﺍﻫﻴﻢ ﺍﻟﺬﻱ ﻫﺎﺟﺮ ﺇﱃ ﺍﻟﺸﺎﻡ‪ ،‬ﻭﻋﻴﺴﻰ ﺍﻟﺬﻱ ﺭﻓﻊ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪.‬‬
‫ﻭﳒﺪ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﻳ‪‬ﺴﺎﻡ ﺳﻮﺀ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻭﻓﻴﻬﻢ ﻣﻦ ﻳﻠﻘﻰ ﰲ ﺍﻷﺧﺪﻭﺩ‪ ،‬ﻭﻓﻴﻬﻢ ﻣﻦ ﻳﺴﺘﺸﻬﺪ‪ ،‬ﻭﻓﻴﻬﻢ ﻣﻦ‬
‫ﻳﻌﻴﺶ ﰲ ﻛﺮﺏ ﻭﺷﺪﺓ ﻭﺍﺿﻄﻬﺎﺩ‪ ...‬ﻓﺄﻳﻦ ﻭﻋﺪ ﺍﷲ ﳍﻢ ﺑﺎﻟﻨﺼﺮ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﻗﺪ ﻃﺮﺩﻭﺍ ﺃﻭ ﻗﺘﻠـﻮﺍ ﺃﻭ‬
‫ﻋ‪‬ﺬﺑﻮﺍ؟!‬
‫ﺍﻻﺑﺘﻼﺀ ﻫﻮ ﻗﺪﺭ ﺍﷲ ﰲ ﲨﻴﻊ ﺧﻠﻘﻪ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﺰﺩﺍﺩ ﻭﻳﻌﻈﻢ ﰲ ﺷﺪﺗﻪ ﻋﻠﻰ ﺍﻷﺧﻴﺎﺭ ﺍﻟﺬﻳﻦ ﺍﺟﺘﺒﺘﻬﻢ ﻋﻨﺎﻳﺔ ﺍﷲ‪،‬‬
‫ﻭﺧﺎﺻﺔ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻣﻨﻬﻢ ﻻﺑﺪ ﳍﻢ ﻣﻦ ﻣﺪﺭﺳﺔ ﺍﻻﺑﺘﻼﺀ‪ ..‬ﻻ ﺑﺪ ﳍﻢ ﻣـﻦ ﺩﺭﻭﺱ ﺍﻟﺘﻤﺤـﻴﺺ ﻭﺍﻟﺘﻬـﺬﻳﺐ‬
‫ﻭﺍﻟﺘﺮﺑﻴﺔ‪.‬‬
‫ﺛﺒﺖ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻦ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻱ ﺍﻟﻨـﺎﺱ ﺃﺷـﺪ‬
‫ﺑﻼﺀ؟ ﻗﺎﻝ‪) :‬ﺍﻷﻧﺒﻴﺎﺀ ﰒ ﺍﻟﺼﺎﳊﻮﻥ‪ ،‬ﰒ ﺍﻷﻣﺜﻞ ﻓﺎﻷﻣﺜﻞ‪ ،‬ﻳﺒﺘﻠﻰ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺣﺴﺐ ﺩﻳﻨﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﰲ ﺩﻳﻨـﻪ‬
‫ﺻﻼﺑﺔ ﺯﻳﺪ ﰲ ﺑﻼﺋﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺩﻳﻨﻪ ﺭﻗﺔ ﺧﻔﻒ ﻋﻨﻪ‪ ،‬ﻭﻣﺎ ﻳﺰﺍﻝ ﺍﻟﺒﻼﺀ ﺑﺎﳌﺆﻣﻦ ﺣﱴ ﳝﺸﻰ ﻋﻠﻰ ﺍﻷﺭﺽ‬
‫ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺧﻄﻴﺌﺔ(‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺷﻌﺐ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺍﻟﻄﱪﺍﱐ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ‪ ،‬ﻭﺍﺑﻦ ﺳﻌﺪ ﰲ ﺍﻟﻄﺒﻘﺎﺕ‪ ،‬ﻋﻦ ﻋﺒﺪﺍﷲ ﺑـﻦ‬
‫ﺇﻳﺎﺱ ﺑﻦ ﺃﰊ ﻓﺎﻃﻤﺔ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ ﺟﺪﻩ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺟﺎﻟـﺴﺎﹰ‪ ،‬ﻓﻘـﺎﻝ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﻣﻦ ﺃﺣﺐ ﺃﻥ ﻳﺼﺢ ﻭﻻ ﻳﺴﻘﻢ؟(‪ ،‬ﻗﻠﻨﺎ‪ :‬ﳓﻦ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻗﺎﻝ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﻣﻪ؟!(‪ ،‬ﻭﻋﺮﻓﻨﺎﻫﺎ ﰲ ﻭﺟﻬﻪ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﺃﲢﺒﻮﻥ ﺃﻥ ﺗﻜﻮﻧﻮﺍ ﻛﺎﳊﻤﲑ ﺍﻟـﺼﻴ‪‬ﺎﻟﺔ؟(‪،‬‬
‫ﻗﺎﻝ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻻ‪ ،‬ﻗﺎﻝ‪) :‬ﺃﻻ ﲢﺒﻮﻥ ﺃﻥ ﺗﻜﻮﻧﻮﺍ ﺃﺻﺤﺎﺏ ﺑﻼﺀ ﻭﺃﺻﺤﺎﺏ ﻛﻔﺎﺭﺍﺕ؟(‪ ،‬ﻗـﺎﻟﻮﺍ‪:‬‬
‫ﺑﻠﻰ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﻓﻮﺍﷲ ﺇﻥ ﺍﷲ ﻟﻴﺒﺘﻠﻲ ﺍﳌﺆﻣﻦ ﻭﻣﺎ ﻳﺒﺘﻠﻴﻪ ﺇﻻ‬
‫ﻟﻜﺮﺍﻣﺘﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﻟﻪ ﻋﻨﺪﻩ ﻣﱰﻟﺔ ﻣﺎ ﻳﺒﻠﻐﻬﺎ ﺑﺸﻲﺀ ﻣﻦ ﻋﻤﻠﻪ ﺩﻭﻥ ﺃﻥ ﻳﱰﻝ ﺑﻪ ﻣﻦ ﺍﻟﺒﻼﺀ ﻣﺎ ﻳﺒﻠﻎ ﺑﻪ ﺗﻠـﻚ‬
‫ﺍﳌﱰﻟﺔ(‪.‬‬
‫ﻭﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ ﺟﺎﺑﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪) :‬ﻟﻴﻮﺩﻥ ﺃﻫﻞ ﺍﻟﻌﺎﻓﻴـﺔ‬
‫ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻥ ﺟﻠﻮﺩﻫﻢ ﻗﺮﺿﺖ ﺑﺎﳌﻘﺎﺭﻳﺾ ﳑﺎ ﻳﺮﻭﻥ ﻣﻦ ﺛﻮﺍﺏ ﺃﻫﻞ ﺍﻟﺒﻼﺀ(‪.‬‬

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‫‪٣٦٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻋﻦ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ‪) :‬ﺇﻧﻪ ﻳﺆﺗﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺑﺄﻧﻌﻢ ﺍﻟﻨﺎﺱ ﻛﺎﻥ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﷲ‬
‫ﻋﺰ ﻭﺟﻞ‪ :‬ﺍﺻﺒﻐﻮﻩ ﰲ ﺍﻟﻨﺎﺭ ﺻﺒﻐﺔ‪ ،‬ﰒ ﻳﺆﺗﻰ ﺑﻪ ﻓﻴﻘﻮﻝ‪ :‬ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ﻫﻞ ﺃﺻﺒﺖ ﻧﻌﻴﻤﹰﺎ ﻗﻂ؟ ﻫﻞ ﺭﺃﻳﺖ ﻗـﺮﺓ‬
‫ﻋﲔ ﻗﻂ؟ ﻫﻞ ﺃﺻﺒﺖ ﺳﺮﻭﺭﹰﺍ ﻗﻂ؟ ﻓﻴﻘﻮﻝ‪ :‬ﻻ ﻭﻋﺰﺗﻚ! ﰒ ﻳﻘﻮﻝ‪ :‬ﺭﺩﻭﻩ ﺇﱃ ﺍﻟﻨﺎﺭ‪ .‬ﰒ ﻳﺆﺗﻰ ﺑﺄﺷﺪ ﺍﻟﻨـﺎﺱ‬
‫ﻛﺎﻥ ﺑﻼﺀ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﻴﻘﻮﻝ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ :‬ﺍﺻﺒﻐﻮﻩ ﰲ ﺍﳉﻨﺔ ﺻﺒﻐﺔ ﻳﻨﺼﺒﻎ ﻓﻴﻬﺎ‪ ،‬ﰒ ﻳﺆﺗﻰ ﻳﻪ ﻓﻴﻘﻮﻝ‪ :‬ﻳﺎ ﺍﺑﻦ‬
‫ﺁﺩﻡ ﻫﻞ ﺭﺃﻳﺖ ﻣﺎ ﺗﻜﺮﻩ ﻗﻂ؟ ﻓﻴﻘﻮﻝ‪ :‬ﻻ ﻭﻋﺰﺗﻚ ﻣﺎ ﺭﺃﻳﺖ ﺷﻴﺌﺎ ﻗﻂ ﺃﻛﺮﻫﻪ(‪.‬‬
‫ﻗﺎﻝ ﺷﻘﻴﻖ ﺍﻟﺒﻠﺨﻲ‪) :‬ﻣﻦ ﻳﺮﻯ ﺛﻮﺍﺏ ﺍﻟﺸﺪﺓ ﻻ ﻳﺸﺘﻬﻲ ﺍﳋﺮﻭﺝ ﻣﻨﻬﺎ(‪.‬‬
‫ﻭﺍﷲ ﻋﺰ ﻭﺟﻞ ﺷﺮﻉ ﺍﳉﻬﺎﺩ ﺗﻜﻤﻠﺔ ﻟﺸﺮﺍﺋﻊ ﺍﻟﺪﻳﻦ ﻭﺭﻓﻊ ﻣﱰﻟﺘﻪ ﻋﺎﻟﻴﹰﺎ ﺣﱴ ﺻﺎﺭ ﰲ ﺫﺭﻭﺓ ﺍﻟﺘﻜﻠﻴﻒ ﺍﻟﺮﺑﺎﱐ‪،‬‬
‫ﻭﺟﻌﻞ ﻓﻴﻪ ﺷﺪﺓ ﻭﺑﻼﺀ ﺗﻜﺮﻫﻪ ﺍﻟﻨﻔﻮﺱ ﻭﲡﱭ ﻋﻨﺪﻩ ﺍﻟﻄﺒﺎﻉ‪ ،‬ﰒ ﺣﺒﺒﻪ ﻭﻗﺮﺑﻪ ﻣﻦ ﺟﻮﻫﺮ ﺍﻹﳝﺎﻥ ﻭﻣﻜﻨـﻮﻥ‬
‫ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻓﻼ ﻳﻄﻠﺒﻪ ﺇﻻ ﺻﺎﺩﻕ ﺍﻹﳝﺎﻥ ﻗﻮﻱ ﺍﻟﱪﻫﺎﻥ‪} :‬ﺇﳕﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ﰒ ﱂ ﻳﺮﺗﺎﺑﻮﺍ‬
‫ﻭﺟﺎﻫﺪﻭﺍ ﺑﺄﻣﻮﺍﳍﻢ ﻭﺃﻧﻔﺴﻬﻢ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻭﻟﺌﻚ ﻫﻢ ﺍﻟﺼﺎﺩﻗﻮﻥ{‪.‬‬
‫ﻓﺤﻘﻴﻘﺔ ﺍﳉﻬﺎﺩ؛ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺻﻘﻞ ﺍﻟﻨﻔﺲ ﻭﲡﺮﻳﺪﻫﺎ ﻟﺮ‪‬ﺎ ﻭﺧﺎﻟﻘﻬﺎ ﺑﻔﻌﻞ ﺃﻭﺍﻣﺮﻩ‪ ،‬ﻭﺍﻹﻗﺪﺍﻡ ﻋﻠﻰ ﻭﻋـﻮﺩﻩ‪،‬‬
‫ﻭﻫﺬﺍ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺇﺫﺍ ﺣ‪‬ﻒ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺑﺎﻟﺸﺪﺍﺋﺪ ﻭﺍﶈﻦ‪ ،‬ﻭﳍﺬﺍ ﻳﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪} :‬ﻭﻟـﻮ ﻳـﺸﺎﺀ ﺍﷲ‬
‫ﻷﻧﺘﺼﺮ ﻣﻨﻬﻢ ﻭﻟﻜﻦ ﻟﻴﺒﻠﻮ ﺑﻌﻀﻜﻢ ﺑﺒﻌﺾ ﻭﺍﻟﺬﻳﻦ ﻗﺘﻠﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻓﻠﻦ ﻳﻀﻞ ﺃﻋﻤﺎﳍﻢ ﺳﻴﻬﺪﻳﻬﻢ ﻭﻳﺼﻠﺢ‬
‫ﺑﺎﳍﻢ ﻭﻳﺪﺧﻠﻬﻢ ﺍﳉﻨﺔ ﻋﺮﻓﻬﺎ ﳍﻢ{‪ ،‬ﻭﻳﻘﻮﻝ‪} :‬ﻭﻟﻮ ﺷﺎﺀ ﺍﷲ ﻣﺎ ﺍﻗﺘﺘﻠﻮﺍ ﻭﻟﻜﻦ ﺍﷲ ﻳﻔﻌﻞ ﻣﺎ ﻳﺮﻳﺪ{‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ‪) :‬ﺃﻱ ﻻﺑﺪ ﺃﻥ ﻳﻌﻘﺪ ﺷﻴﺌﺎ ﻣﻦ ﺍﶈﻨﺔ ﻳﻈﻬﺮ ﻓﻴﻪ ﻭﻟﻴﻪ‪ ،‬ﻭﻳﻔﻀﺢ ﻓﻴﻪ ﻋﺪﻭﻩ‪،‬‬
‫ﻳﻌﺮﻑ ﺑﻪ ﺍﳌﺆﻣﻦ ﺍﻟﺼﺎﺑﺮ ﻭﺍﳌﻨﺎﻓﻖ ﺍﻟﻔﺎﺟﺮ‪ ،‬ﻳﻌﲏ ﺑﺬﻟﻚ ﻳﻮﻡ ﺃﺣﺪ ﺍﻟﺬﻱ ﺍﻣﺘﺤﻦ ﺍﷲ ﺑﻪ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻓﻈﻬـﺮ ﺑـﻪ‬
‫ﺇﳝﺎ‪‬ﻢ ﻭﺻﱪﻫﻢ ﻭﺟﻠﺪﻫﻢ‪ ،‬ﻭﺛﺒﺎ‪‬ﻢ ﻭﻃﺎﻋﺘﻬﻢ ﷲ ﻭﻟﺮﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻫﺘﻚ ﺑﻪ ﺍﺳﺘﺎﺭ ﺍﳌﻨﺎﻓﻘﲔ‬
‫ﻓﻈﻬﺮﺕ ﳐﺎﻟﻔﺘﻬﻢ ﻭﻧﻜﻮﳍﻢ ﻋﻦ ﺍﳉﻬﺎﺩ‪ ،‬ﻭﺧﻴﺎﻧﺘﻬﻢ ﷲ ﻭﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ(‪.‬‬
‫ﻭﺗﺄﻣﻠﻮﺍ ﻳﺎ ﻋﺒﺎﺩ ﺍﷲ ﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﺗﻌﺎﱃ‪} :‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻌﺒﺪ ﺍﷲ ﻋﻠﻰ ﺣﺮﻑ ﻓﺈﻥ ﺃﺻﺎﺑﺘﻪ ﻓﺘﻨﺔ ﺍﻧﻘﻠﺐ ﻋﻠـﻰ‬
‫ﻭﺟﻬﻪ ﺧﺴﺮ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ{‪.‬‬
‫ﺭﻭﻯ ﺍﻟﺒﻐﻮﻱ ﰲ ﺍﻟﺘﻔﺴﲑ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪) :‬ﺃﻥ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﻷﻋﺮﺍﺏ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺮﺳـﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﺈﺫﺍ ﻭﻟﺪ ﻟﻪ ﺑﻌﺪ ﺍﻹﺳﻼﻡ ﻏﻼﻡ ﻭﺗﻨﺎﺳﻞ ﻓﻴﻪ ﻭﻛﺜﺮ ﻣﺎﻟﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺩﻳﻦ ﺣﺴﻦ‪،‬‬
‫ﻫﺬﺍ ﺩﻳﻦ ﺟﻴﺪ‪ ،‬ﻓﺂﻣﻦ ﻭﺛﺒﺖ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﱂ ﻳﻮﻟﺪ ﻟﻪ ﻏﻼﻡ ﻭﱂ ﻳﺘﻜﺎﺛﺮ ﺧﻴﻠﻪ‪ ،‬ﻭﱂ ﻳﻜﺜﺮ ﻣﺎﻟﻪ‪ ،‬ﻭﺃﺻﺎﺑﻪ ﻗﺤﻂ ﺃﻭ‬
‫ﺟﺪﺏ‪ ،‬ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺩﻳﻦ ﺳﻴﺊ‪ ،‬ﰒ ﺧﺮﺝ ﻣﻦ ﺩﻳﻨﻪ ﻭﺗﺮﻛﻪ ﻋﻠﻰ ﻛﻔﺮﻩ ﻭﻋﻨﺎﺩﻩ(‪.‬‬
‫ﻳﻘﻮﻝ ﺳﻴﺪ ﺭﲪﻪ ﺍﷲ‪) :‬ﻓﻼ ﺑﺪ ﻣﻦ ﺗﺮﺑﻴﺔ ﺍﻟﻨﻔﻮﺱ ﺑﺎﻟﺒﻼﺀ ﻭﻣﻦ ﺍﻣﺘﺤﺎﻥ ﺍﻟﺘـﺼﻤﻴﻢ ﻋﻠـﻰ ﻣﻌﺮﻛـﺔ ﺍﳊـﻖ‬
‫ﺑﺎﳌﺨﺎﻭﻑ ﻭﺍﻟﺸﺪﺍﺋﺪ ﻭﺑﺎﳉﻮﻉ ﻭﻧﻘﺺ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻧﻔﺲ ﺍﻟﺜﻤﺮﺍﺕ‪ ،‬ﻻﺑﺪ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﻼﺀ ﻟﻴﺆﺩﻱ ﺍﳌﺆﻣﻨـﻮﻥ‬
‫ﺗﻜﺎﻟﻴﻒ ﺍﻟﻌﻘﻴﺪﺓ ﻛﻲ ﺗﻘﺮ ﻋﻠﻰ ﻧﻔﻮﺳﻬﻢ ﲟﻘﺪﺍﺭ ﻣﺎ ﺃﺩﻭﺍ ﰲ ﺳﺒﻴﻠﻬﺎ ﻣﻦ ﺗﻜﺎﻟﻴﻒ ﻻ ﻳﻌ‪‬ﺰ ﻋﻠﻴﻬﻢ ﺍﻟﺘﺨﻠﻲ ﻋﻨﻬﺎ‬
‫ﻋﻨﺪ ﺍﻟﺼﺪﻣﺔ ﺍﻷﻭﱃ‪ ،‬ﻓﺎﻟﺘﻜﺎﻟﻴﻒ ﻫﻨﺎ ﻫﻲ ﺍﻟﺜﻤﻦ ﺍﻟﻨﻔﻴﺲ ﺍﻟﺬﻱ ﺗﻌﺰ ﺑﻪ ﺍﻟﻌﻘﻴﺪﺓ ﰲ ﻧﻔﻮﺱ ﺃﻫﻠﻬﺎ ﻗﺒﻞ ﺃﻥ ‪‬ﺗﻌ‪‬ﺰ‬
‫ﰲ ﻧﻔﻮﺱ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻛﻠﻤﺎ ﺗﺄﳌﻮﺍ ﰲ ﺳﺒﻴﻠﻬﺎ ﻭﻛﻠﻤﺎ ﺑﺬﻟﻮﺍ ﻣﻦ ﺃﺟﻠﻬﺎ ﻛﺎﻧﺖ ﺃﻋﺰ ﻋﻠﻴﻬﻢ ﻭﻛﺎﻧﻮﺍ ﺃﺣﻖ ‪‬ﺎ‪،‬‬

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‫‪٣٦٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻛﺬﻟﻚ ﻟﻦ ﻳﺪﺭﻙ ﺍﻵﺧﺮﻭﻥ ﻗﻴﻤﺘﻬﺎ ﺇﻻ ﺣﲔ ﻳﺮﻭﻥ ﺍﺑﺘﻼﺀ ﺃﻫﻠﻬﺎ ﻭﺻﱪﻫﻢ ﻋﻠﻰ ﺑﻼﺋﻬﺎ ﻭﻻ ﺑﺪ ﻣـﻦ ﺍﻟـﺒﻼﺀ‬
‫ﻛﺬﻟﻚ ﻟﻴﺼﻠﺐ ﻋﻮﺩ ﺃﺻﺤﺎﺏ ﺍﻟﻌﻘﻴﺪﺓ ﻭﻳﻘﻮﻯ‪ ،‬ﻓﺎﻟﺸﺪﺍﺋﺪ ﺗﺴﺘﺠﻴﺶ ﻣﻜﻨﻮﻥ ﺍﻟﻘﻮﻯ‪ ،‬ﻭﻣﺪﺧﻮﺭ ﺍﻟﻄﺎﻗـﺔ‪،‬‬
‫ﻭﺗﻔﺘﺢ ﰲ ﺍﻟﻘﻠﻮﺏ ﻣﻨﺎﻓﺬ ﻭﻣﺴﺎﺭﺏ ﻣﺎ ﻛﺎﻥ ﻟﻴﻌﻠﻤﻬﺎ ﺍﳌﺆﻣﻦ ﺇﻻ ﲢﺖ ﻣﻄﺎﺭﻕ ﺍﻟﺸﺪﺍﺋﺪ( ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ ﺭﲪﻪ‬
‫ﺍﷲ‪.‬‬
‫ﺳﺌﻞ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ؛ ﺃﻳﻬﻤﺎ ﺧﲑ ﻟﻠﻤﺆﻣﻦ ﺃﻥ ﻳﺒﺘﻠﻰ ﺃﻡ ﳝﻜﻦ؟ ﻓﻘﺎﻝ‪) :‬ﻭﳛﻚ! ﻭﻫﻞ ﻳﻜﻮﻥ ﲤﻜـﲔ ﺇﻻ‬
‫ﺑﻌﺪ ﺑﻼﺀ؟(‪.‬‬
‫ﻭﻋﻦ ﺻﻔﻮﺍﻥ ﺑﻦ ﻋﻤﺮ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻭﺍﻟﻴﹰﺎ ﻋﻠﻰ ﲪﺺ ﻓﻠﻘﻴﺖ ﺷﻴﺨﹰﺎ ﻛﺒﲑﹰﺍ ﻗﺪ ﺳﻘﻂ ﺣﺎﺟﺒﺎﻩ ﻣﻦ ﺃﻫـﻞ‬
‫ﺩﻣﺸﻖ ﻋﻠﻰ ﺭﺍﺣﻠﺘﻪ ﻳﺮﻳﺪ ﺍﻟﻐﺰﻭ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﻋﻢ ﻟﻘﺪ ﺃﻋﺬﺭ ﺍﷲ ﺇﻟﻴﻚ‪ ،‬ﻓﺮﻓﻊ ﺣﺎﺟﺒﻴﻪ ﻓﻘﺎﻝ‪) :‬ﻳـﺎﺑﻦ ﺃﺧـﻲ‬
‫ﺍﺳﺘﻨﻔﺮﻧﺎ ﺍﷲ ﺧﻔﺎﻓﹰﺎ ﻭﺛﻘﺎﻻ(‪.‬‬
‫ﺃﻻ ﻣﻦ ﳛﺒﻪ ﺍﷲ ﻳﺒﺘﻠﻴﻪ‪.‬‬
‫ﺻﱪﹰﺍ ﻋﻠﻰ ﺷﺪﺓ ﺍﻷﻳﺎﻡ ﺇﻥ ﳍﺎ ﻋﻘﱮ ﻭﻣﺎ ﺍﻟﺼﱪ ﺇﻻ ﻋﻨﺪ ﺫﻱ ﺣﺴﺐ‬
‫ﺏ ﻳﻌﻘﺒﻪ ﻓﻴﻬﺎ ﳌﺜﻠﻚ ﺭﺍﺣﺎﺕ ﻣﻦ ﺍﻟﺘﻌﺐ‬ ‫ﺳﻴﻔﺘﺢ ﺍﷲ ﻋﻦ ﻗﺮ ٍ‬
‫ﻭﻳﻘﻮﻝ ﺳﻴﺪ ﺭﲪﻪ ﺍﷲ‪) :‬ﺇﻥ ﺍﻹﳝﺎﻥ ﻟﻴﺲ ﻛﻠﻤﺔ ﺗﻘﺎﻝ ﺇﳕﺎ ﻫﻮ ﺣﻘﻴﻘﺔ ﺫﺍﺕ ﺗﻜﺎﻟﻴﻒ‪ ،‬ﻭﺃﻣﺎﻧﺔ ﺫﺍﺕ ﺃﻋﺒـﺎﺀ‪،‬‬
‫ﻭﺟﻬﺎﺩ ﳛﺘﺎﺝ ﺇﱃ ﺻﱪ‪ ،‬ﻭﺟﻬﺪ ﳛﺘﺎﺝ ﺇﱃ ﺍﺣﺘﻤﺎﻝ‪ ،‬ﻓﻼ ﻳﻜﻔﻲ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﻨﺎﺱ "ﺁﻣﻨﺎ" ﻭﻫﻢ ﻳﺘﺮﻛﻮﻥ ﳍﺬﻩ‬
‫ﺍﻟﺪﻋﻮﻯ؛ ﺣﱴ ﻳﺘﻌﺮﺿﻮﺍ ﻟﻠﻔﺘﻨﺔ ﻓﻴﺜﺒﺘﻮﺍ ﻋﻠﻴﻬﺎ ﻭﳜﺮﺟﻮﺍ ﻣﻨﻬﺎ ﺻﺎﻓﻴﺔ ﻋﻨﺎﺻﺮﻫﻢ‪ ،‬ﺧﺎﻟﺼﺔ ﻗﻠﻮ‪‬ﻢ؛ ﻛﻤﺎ ﺗﻔـﱳ‬
‫ﺍﻟﻨﺎﺭ ﺍﻟﺬﻫﺐ ﻟﺘﻔﺼﻞ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺮﺧﻴﺼﺔ ﺍﻟﻌﺎﻟﻘﺔ ﺑﻪ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺃﺻﻞ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻭﻟﻪ ﺩﻻﻟﺘـﻪ‬
‫ﻭﻇﻠﻪ ﻭﺇﳛﺎﺋﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺗﺼﻨﻊ ﺍﻟﻔﺘﻨﺔ ﺑﺎﻟﻘﻠﻮﺏ‪ ،‬ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺃﺻﻞ ﺛﺎﺑﺖ ﻭﺳﻨﺔ ﺟﺎﺭﻳﺔ ﰲ ﻣﻴﺰﺍﻥ‬
‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ؛ }ﻭﻟﻘﺪ ﻓﺘﻨﺎ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ ﻓﻠﻴﻌﻠﻤﻦ ﺍﷲ ﺍﻟﺬﻳﻦ ﺻﺪﻗﻮﺍ ﻭﻟﻴﻌﻠﻤﻦ ﺍﻟﻜﺎﺫﺑﲔ{‬
‫ﻭﺇﻥ ﺍﻹﳝﺎﻥ ﺃﻣﺎﻧﺔ ﺍﷲ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻻ ﳛﻤﻠﻬﺎ ﺇﻻ ﻣﻦ ﻫﻢ ﳍﺎ ﺃﻫﻞ‪ ،‬ﻭﻓﻴﻬﻢ ﻋﻠﻰ ﲪﻠﻬﺎ ﻗـﺪﺭﺓ‪ ،‬ﻭﰲ ﻗﻠـﻮ‪‬ﻢ‬
‫ﲡﺮﺩ ﳍﺎ ﻭﺇﺧﻼﺹ‪ ،‬ﻭﺇﻻ ﺍﻟﺬﻳﻦ ﻳﺆﺛﺮﻭﻥ ﻋﻠﻰ ﺍﻟﺮﺍﺣﺔ ﻭﺍﻟﺪﻋﺔ ﻭﻋﻠﻰ ﺍﻷﻣﻦ ﻭﺍﻟﺴﻼﻣﺔ ﻭﻋﻠﻰ ﺍﳌﺘﺎﻉ ﻭﺍﻹﻏﺮﺍﺀ‪،‬‬
‫ﻭﺇ‪‬ﺎ ﻷﻣﺎﻧﺔ ﺍﳋﻼﻓﺔ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﻗﻴﺎﺩﺓ ﺍﻟﻨﺎﺱ ﺇﱃ ﻃﺮﻳﻖ ﺍﷲ ﻭﲢﻘﻴﻖ ﻛﻠﻤﺘﻪ ﰲ ﻋﺎﱂ ﺍﳊﻴﺎﺓ‪ .‬ﻓﻬـﻲ ﺃﻣﺎﻧـﺔ‬
‫ﻛﺮﳝﺔ‪ ،‬ﻭﻫﻲ ﺃﻣﺎﻧﺔ ﺛﻘﻴﻠﺔ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺃﻣﺮ ﺍﷲ ﻳﻀﻄﻠﻊ ‪‬ﺎ ﺍﻟﻨﺎﺱ ﻭﻣﻦ ﰒ ﲢﺘﺎﺝ ﺇﱃ ﻃﺮﺍﺯ ﺧﺎﺹ ﻳﺼﱪ ﻋﻠـﻰ‬
‫ﺍﻻﺑﺘﻼﺀ( ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ ﺭﲪﻪ ﺍﷲ‪.‬‬
‫ﻓﺈﻥ ﻋﻠﻰ ﺍﻟﻔﺌﺔ ﺍﳌﻘﺎﺗﻠﺔ ﺍﻟﱵ ﺳﻠﻜﺖ ﻃﺮﻳﻖ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻥ ﺗﻌﻲ ﻃﺒﻴﻌﺔ ﺍﳌﻌﺮﻛﺔ ﻭﻣﺘﻄﻠﺒﺎ‪‬ـﺎ ﳓـﻮ‬
‫ﻫﺪﻓﻬﺎ ﺍﳌﻨﺸﻮﺩ ﻭﻃﺮﻳﻘﻬﺎ ﺍﻟﺬﻱ ﻻﺑﺪ ﺃﻥ ﻳﻌﺒﺪ ﺑﺪﻣﺎﺀ ﺍﻟﺼﺎﳊﲔ ﻣﻦ ﺃﺑﻨﺎﺋﻬﺎ‪ ،‬ﻭﺃﻥ ﺗﺪﺭﻙ ﺃﻥ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻓﻴـﻪ‬
‫ﻓﻘﺪ ﻟﻸﺣﺒﺎﺏ ﻭﺍﻷﺻﺤﺎﺏ‪ ،‬ﻭﺗﺮﻙ ﻟﻠﺨﻼﻥ ﻭﺍﻷﻭﻃﺎﻥ؛ ﻛﻤﺎ ﻗﺎﺳﻰ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‬
‫ﻭﻫﻢ ﺧﲑ ﺍﳋﻠﻖ ﺑﻌﺪ ﺍﻷﻧﺒﻴﺎﺀ ﻣﺮﺍﺭﺓ ﺍﳍﺠﺮﺓ ﻭﻓﻘﺪ ﺍﳌﺎﻝ ﻭﺍﻷﻫﻞ ﻭﺍﻟﺪﺍﺭ ﻛﻠﻪ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪ ...‬ﻓـﺄﻳﻦ ﳓـﻦ‬
‫ﻣﻨﻬﻢ؟!‬

‫‪٣٦٩‬‬
‫‪٣٧٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻣﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻔﺌﺔ ﺇﻻ ﺍﻥ ﺗﺼﱪ ﰲ ﻃﺮﻳﻘﻬﺎ ﺍﻟﺬﻱ ﺳﻠﻜﺘﻪ‪ ،‬ﻭﺃﻥ ﲢﺘﺴﺐ ﻋﻨﺪ ﺍﷲ ﻣﺎ ﻗﺪ ﻳﻘﻊ ﳍﺎ ﻣﻦ ﻓﻘـﺪ‬
‫ﺑﻌﺾ ﺍﻟﻘﻴﺎﺩﺍﺕ ﻭﺍﻷﻓﺮﺍﺩ‪ ،‬ﻭﺃﻥ ﲤﻀﻲ ﻋﻠﻰ ﺩﺭ‪‬ﻢ ﻭﺗﻌﻠﻢ ﺃﻥ ﻫﺬﻩ ﺳﻨﺔ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﺃﻥ ﺍﷲ ﻳﺼﻄﻔﻲ ﻣﻦ‬
‫ﻫﺬﻩ ﺍﻷﻣﺔ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﺃﻻ ﺗﺘﻌﺠﻞ ﺍﻟﻨﺼﺮ ﻓﺈﻥ ﻭﻋﺪ ﺍﷲ ﺁﺕ ﻻ ﳏﺎﻟﺔ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻠﻢ ﺍﳌﺴﻠﻢ؛ ﺃﻥ ﺍﺗﺒﺎﻉ ﺍﳊﻖ ﻭﺍﻟﺼﱪ ﻋﻠﻴﻪ ﻫﻮ ﺃﻗﺼﺮ ﻃﺮﻳﻖ ﺇﱃ ﺍﻟﻨﺼﺮ ﻭﺇﻥ ﻃﺎﻝ ﺍﻟﻄﺮﻳﻖ ﻭﻛﺜﺮﺕ‬
‫ﻋﻘﺒﺎﺗﻪ ﻭﻗﻞ ﺳﺎﻟﻜﻮﻩ‪ ،‬ﻭﺃﻥ ﺍﳊﹶﻴﺪﺓ ﻋﻦ ﺍﳊﻖ ﻻ ﺗﺄﰐ ﺇﻻ ﺑﺎﳋﺬﻻﻥ ﻭﺇﻥ ﺳﻬﻞ ﻃﺮﻳﻘﻬﺎ ﻭﻇﻦ ﺳﺎﻟﻜﻪ ﻗـﺮﺏ‬
‫ﺍﻟﻈﻔﺮ ﻓﺈﳕﺎ ﻫﻲ ﺃﻭﻫﺎﻡ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭﺃﻥ ﻫﺬﺍ ﺻﺮﺍﻃﻲ ﻣﺴﺘﻘﻴﻤﹰﺎ ﻓﺎﺗﺒﻌﻮﻩ ﻭﻻ ﺗﺘﺒﻌﻮﺍ ﺍﻟﺴﺒﻞ ﻓﺘﻔﺮﻕ ﺑﻜﻢ ﻋﻦ ﺳﺒﻴﻠﻪ ﺫﻟﻜﻢ ﻭﺻﺎﻛﻢ‬
‫ﺑﻪ ﻟﻌﻠﻜﻢ ﺗﺘﻘﻮﻥ{‪.‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﳉﻬﺎﺩ‪ ...‬ﻗﻤﺔ‪ ...‬ﻭﲦﺮﺓ‪ ...‬ﻳﺄﰐ ﺑﻌﺪ ﺻﱪ ﻃﻮﻳﻞ ﻭﻣﻜﻮﺙ ﻣﺪﻳﺪ ﰲ ﺃﺭﺽ ﺍﳌﻌﺮﻛﺔ ﺍﻧﺘﻈﺎﺭﹰﺍ ﳉﻠﺐ‬
‫ﺍﻷﻋﺪﺍﺀ ﻭﺍﺻﻄﺒﺎﺭﹰﺍ ﻟﺸﺮﻭﺭﻫﻢ ﻣﻜﻮﺙ ﻳﺴﺘﻤﺮ ﺷﻬﻮﺭ ﻭﺳﻨﻮﺍﺕ ﻣﺘﺘﺎﻟﻴﺔ‪ ،‬ﻭﺇﻥ ﱂ ﺗﺘﺠﺮﻉ ﻫﺬﻩ ﺍﻵﻻﻡ ﻟﻦ ﻳﻔﺘﺢ‬
‫ﺍﷲ ﻋﻠﻴﻚ ﺑﺎﻟﻨﺼﺮ ﻷﻥ ﺍﻟﻨﺼﺮ ﻣﻊ ﺍﻟﺼﱪ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ‪) :‬ﺇﳕﺎ ﺗﻨﺎﻝ ﺍﻹﻣﺎﻣﺔ ﰲ ﺍﻟﺪﻳﻦ ﺑﺎﻟﺼﱪ ﻭﺍﻟﻴﻘﲔ(‪.‬‬
‫ﺇﻥ ﻣﻔﺎﻫﻴﻢ ﺍﳊﻖ ﻭﺻﺪﻕ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺘﻮﺣﻴﺪ ﺗﺒﻘﻰ ﺩ‪‬ﻣﻰ ﰲ ﻋﺎﱂ ﺍﻷﺷﺒﺎﺡ ﻻ ﲡﺮﻱ ﻓﻴﻬﺎ ﺭﻭﺡ ﺍﳊﻴﺎﺓ ﺇﻻ ﺇﺫﺍ‬
‫ﲪﻠﻬﺎ ﺃﻧﺎﺱ ﺻﺎﺩﻗﻮﻥ ﺻﺎﺑﺮﻭﻥ ﻳﺘﺤﻤﻠﻮﻥ ﺗﺒﻌﺎﺕ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻭﻷﻭﺍﺋﻪ ﻭﻳﺴﺘﻌﺬﺑﻮﻥ ﺍﻟﻌﺬﺍﺏ ﻭﻳـﺴﺘﺤﻠﻮﻥ‬
‫ﺍﻟﻨﺼﺐ ﻭﻻ ﻳﺮﺿﻮﻥ ﺇﻻ ﺑﺎﳌﻮﺕ ﻣﻦ ﺃﺟﻞ ﺇﺣﻴﺎﺀ ﻫﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ ﺗﻄﺒﻴﻘﹰﺎ ﻋﻤﻠﻴﺎﹰ‪ ،‬ﻻ ﻛﻤـﺎ‬
‫ﻳﺘﻤﲎ ﺍﻟﺒﻌﺾ ﻫﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ ﻭﻳﺰﺭﻛﺸﻮ‪‬ﺎ ﺿﻤﻦ ﻗﻮﺍﻟﺐ ﻧﻈﺮﻳﺔ ﻓﻠﺴﻔﻴﺔ‪ ،‬ﻭﺧﻄﺐ ﺭﻧﺎﻧ‪‬ﺔ ﺑﻌﻴـﺪﺓ ﻋـﻦ ﺭﻭﺡ‬
‫ﺍﻟﻌﻤﻞ ﻭﺍﻟﺼﺪﻕ ﻭﺍﻟﺘﻨﻔﻴﺬ‪.‬‬
‫ﻭﺇﻥ ﺍﻹﺳﻼﻡ ﺍﻟﻴﻮﻡ ﺑﺄﻣﺲ ﺍﳊﺎﺟﺔ ﺇﱃ ﺭﺟﺎﻝ ﺻﺎﺩﻗﲔ ﺻﺎﺑﺮﻳﻦ ﻳﱰﻋﻮﻥ ﺇﱃ ﺍﳉـﺪ ﻭﻳـﺴﺘﻌﺬﺑﻮﻥ ﺍﻟﺘﻌـﺐ‬
‫ﻭﻳﺮﺗﺎﺣﻮﻥ ﺑﺎﻟﻨﺼﺐ‪ ،‬ﻓﻴﺘﺮﲨﻮﻥ ﺑﺼﻤﺖ ﻣﺘﻄﻠﺒﺎﺕ ﺍﳌﺮﺣﻠﺔ‪ ...‬ﺭﺟﺎﻝ ﺍﻟﻨﻔﻮﺱ ﺍﻟـﺼﺎﺩﻗﺔ ﻭﺍﳍﻤـﻢ ﺍﻟﻌﺎﻟﻴـﺔ‬
‫ﻭﺍﻟﻌﺰﺍﺋﻢ ﺍﻟﻘﻮﻳ‪‬ﺔ‪ ،‬ﺍﻟﱵ ﻻ ﺗﻌﺮﻑ ﺇﻻ ﲰﺖ ﺍﻟﺘﻠﻘﻲ ﻟﻠﺘﻨﻔﻴﺬ ﻓﺘﺄﰉ ﺃﻥ ﻳﻌﻘﺪﻫﺎ ﺍﻟﻜﻠﻞ‪ ،‬ﺃﻭ ﻳـﺪﺭﻛﻬﺎ ﺍﳌﻠـﻞ‪ ،‬ﺃﻭ‬
‫ﺗﻨﻔﻖ ﺁﻣﺎﳍﺎ ﰲ ﺍﳌﺮﺍ ﻭﺍﳉﺪﺍﻝ‪.‬‬
‫ﻓﺸﻤﺮ ﻋﻦ ﺳﺎﻋﺪ ﺍﳉﺪ ﻭﺍﻟﻌﻤﻞ ﻭﺍﺻﱪ ﻋﻠﻰ ﻷﻭﺍﺀ ﺍﻟﻄﺮﻳﻖ ﻭﻭﻋﻮﺭﺗﻪ‪ ،‬ﻓﻘﺪ ﻗﻴﻞ‪) :‬ﻗﺪ ﻋﺠﺰ ﻣﻦ ﱂ ﻳﻌﺪ ﻟﻜﻞ‬
‫ﺑﻼﺀ ﺻﱪﺍ‪ ،‬ﻭﻟﻜﻞ ﻧﻌﻤﺔ ﺷﻜﺮﺍ‪ ،‬ﻭﻣﻦ ﱂ ﻳﻌﻠﻢ ﺃﻥ ﻣﻊ ﺍﻟﻌﺴﺮ ﻳﺴﺮﺍ(‪.‬‬
‫ﺏ‬
‫ﻳﺎ ﻭﻳﺢ ﻧﻔﺴﻲ ﻭﻣﺎ ﺍﺭﺗﻔﻌﺖ ﺑﻨﺎ ﳘﻢ ﺇﱃ ﺍﳉﻨﺎﻥ ﻭﺗﺎﱄ ﺍﻟﻘﻮﻡ ﺃﻭﺍ ‪‬‬
‫ﺏ‬
‫ﺇﱃ ﻛﻮﺍﻋﺐ ﻟﻸﻃﺮﺍﻑ ﻗﺎﺻﺮﺓ ﻭﻇﻞ ﻃﻮﰉ ﻭﻋﻄﺮ ﺍﻟﺸﺪﻭ ﻳﻨﺴﺎ ‪‬‬
‫ﺇﱃ ﻗﻨﺎﺩﻳﻞ ﺫﻫﺐ ﻋﻠﻘﺖ ﺷﺮﻓﹰﺎ ﺑﻌﺮﺵ ﺭﰊ ﳌﻦ ﻗﺘﻠﻮﺍ ﻭﻣﺎ ﻏﺎﺑﻮﺍ‬
‫ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪} :‬ﻭﻻ ﻳﻨﻔﻘﻮﻥ ﻧﻔﻘﺔ ﺻﻐﲑﺓ ﻭﻻ ﻛﺒﲑﺓ ﻭﻻ ﻳﻘﻄﻌﻮﻥ ﻭﺍﺩﻳﹰﺎ ﺇﻻ ﻛﺘﺐ ﳍﻢ ﻟﻴﺠﺰﻳﻬﻢ ﺍﷲ ﺃﺣﺴﻦ‬
‫ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ{‪.‬‬

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‫‪٣٧١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺭﻭﻯ ﺍﻟﻄﱪﻱ ﻋﻦ ﻗﺘﺎﺩﺓ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺔ ﻗﻮﻟﻪ‪) :‬ﻣﺎ ﺍﺯﺩﺍﺩ ﻗﻮﻡ ﻣﻦ ﺃﻫﻠﻴﻬﻢ ﰲ ﺳـﺒﻴﻞ ﺍﷲ ﺑﻌـﺪﺍﹰ‪ ،‬ﺇﻻ‬
‫ﺍﺯﺩﺍﺩﻭﺍ ﻣﻦ ﺍﷲ ﻗﺮﺑﹰﺎ(‪.‬‬
‫ﻓﺎﻷﻣﺮ ﷲ ﻣﻦ ﻗﺒﻞ ﻭﻣﻦ ﺑﻌﺪ‪ ،‬ﻭﻟﺴﻨﺎ ﺳﻮﻯ ﻋﺒﻴﺪ ﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻧﺴﻌﻰ ﻟﺘﺤﻘﻴﻖ ﻋﺒﻮﺩﻳﺘـﻪ‪ ،‬ﻭﻣـﻦ ﻛﻤـﺎﻝ‬
‫ﺍﻟﻌﺒﻮﺩﻳﺔ؛ ﺃﻥ ﻧﻌﻠﻢ ﻭﻧﻮﻗﻦ ﻳﻘﻴﻨﹰﺎ ﺟﺎﺯﻣﹰﺎ ﻻﺷﻚ ﻓﻴﻪ؛ ﺃﻥ ﻭﻋﺪ ﺍﷲ ﻣﺘﺤﻘﻖ ﻻ ﳏﺎﻟﺔ‪ ،‬ﻭﻟﻜﻨﻨﺎ ﻗـﺪ ﻻ ﻧـﺪﺭﻙ‬
‫ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﳊﻜﻤﺔ ﻳﻌﻠﻤﻬﺎ ﺍﷲ‪ ،‬ﻭﻗﺪ ﻳﺘﺄﺧﺮ ﺍﻟﻨﺼﺮ ﺍﺑﺘﻼ ًﺀ ﻭﺍﻣﺘﺤﺎﻧﺎﹰ‪ ،‬ﻭﺻﺪﻕ ﺍﷲ ﺍﻟﻌﻈﻴﻢ‪} :‬ﻭﻛﺎﻥ ﺣﻘـﹰﺎ‬
‫ﻋﻠﻴﻨﺎ ﻧﺼﺮ ﺍﳌﺆﻣﻨﲔ{‪.‬‬
‫ﻭﻗﺪ ﻭﻋﺪ ﺳﺒﺤﺎﻧﻪ ﻋﺒﺎﺩﻩ ﺍﳌﻮﺣﺪﻳﻦ ﺑﺎﻟﻨﺼﺮ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﺘﻤﻜﲔ ﻟﻠﺼﺎﺑﺮﻳﻦ ﻭﺃﺧﱪ ﺃﻥ ﻣﺎ ﺣﻞ ﻟﻸﻣﻢ ﺍﻟـﺴﺎﻟﻔﺔ‬
‫ﻣﻦ ﺍﻟﻈﻔﺮ ﻭﺍﻟﺜﺒﺎﺕ ﻭﺍﻟﺘﻤﻜﲔ ﻋﻠﻰ ﺍﻷﺭﺽ ﻛﺎﻥ ﳉﻤﻴﻊ ﺻﱪﻫﻢ ﻭﺗﻮﻛﻠﻬﻢ ﻋﻠﻴﻪ‪ ،‬ﻛﻤـﺎ ﻗـﺎﻝ ﺳـﺒﺤﺎﻧﻪ‪:‬‬
‫}ﻭﺃﻭﺭﺛﻨﺎ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺴﺘﻀﻌﻔﻮﻥ ﻣﺸﺎﺭﻕ ﺍﻷﺭﺽ ﻭﻣﻐﺎﺭ‪‬ﺎ ﺍﻟﱵ ﺑﺎﺭﻛﻨﺎ ﻓﻴﻬﺎ ﻭﲤﺖ ﻛﻠﻤﺔ ﺭﺑـﻚ‬
‫ﺍﳊﺴﲎ ﻋﻠﻰ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﲟﺎ ﺻﱪﻭﺍ ﻭﺩﻣﺮﻧﺎ ﻣﺎ ﻛﺎﻥ ﻳﺼﻨﻊ ﻓﺮﻋﻮﻥ ﻭﻗﻮﻣﻪ ﻭﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻌﺮﺷﻮﻥ{‪.‬‬
‫ﻭﺟﻌﻞ ﺍﷲ ﺗﻌﺎﱃ ﻣﺎ ﺣﺼﻞ ﻟﻨﺒﻴﻪ ﻳﻮﺳﻒ ﻣﻦ ﺍﻟﻌﺰﺓ ﻭﺍﻟﺘﻤﻜﲔ ﰲ ﺍﻷﺭﺽ ﺑﻌﺪ ﺍﻟﻐﺮﺑﺔ ﻭﻣﺎﺟﺮﻯ ﻟﻪ ﰲ ﻗـﺼﺮ‬
‫ﺍﻟﻌﺰﻳﺰ ﺇﳕﺎ ﻫﻮ ﺑﺼﱪﻩ ﻭﺗﻘﻮﺍﻩ؛ }ﺇﻧﻪ ﻣﻦ ﻳﺘﻖ ﻭﻳﺼﱪ ﻓﺈﻥ ﺍﷲ ﻻ ﻳﻀﻴﻊ ﺃﺟﺮ ﺍﶈﺴﻨﲔ{‪.‬‬
‫ﻭﻋﻠﻖ ﺳﺒﺤﺎﻧﻪ ﺍﻟﻔﻼﺡ ﺑﺎﻟﺼﱪ‪ ،‬ﻟﻘﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪} :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺻﱪﻭﺍ ﻭﺻﺎﺑﺮﻭﺍ ﻭﺭﺍﺑﻄﻮﺍ ﻭﺍﺗﻘﻮﺍ ﺍﷲ‬
‫ﻟﻌﻠﻜﻢ ﺗﻔﻠﺤﻮﻥ{‪.‬‬
‫ﻭﺫﻛﺮ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﺣﺴﻦ ﺍﻟﻌﺎﻗﺒﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻫﻲ ﻟﻠﺼﺎﺑﺮﻳﻦ ﺍﻷﺗﻘﻴﺎﺀ؛ }ﻓﺎﺻﱪ ﺇﻥ ﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﻤﺘﻘﲔ{‪.‬‬
‫ﳓﻦ ﻧﻌﻠﻢ ﻳﻘﻴﻨﹰﺎ ﺃﻥ ﻭﻋﺪ ﺍﷲ ﻻ ﻳﺘﺨﻠﻒ ﺃﺑﺪﹰﺍ ﻭﻣﻨﺸﺄ ﺍﻟﺴﺆﺍﻝ ﻭﺍﻹﺷﻜﺎﻝ‪ ،‬ﺃﻧﻨﺎ ﻗﺼﺮﻧﺎ ﺍﻟﻨﻈﺮ ﻋﻠﻰ ﻧﻮﻉ ﻭﺍﺣﺪ‬
‫ﻣﻦ ﺃﻧﻮﺍﻋﻪ؛ ﻭﻫﻮ ﺍﻟﻨﺼﺮ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﻨﺼﺮ ﺍﻟﺬﻱ ﻭﻋﺪ ﺑﻪ ﺃﻧﺒﻴﺎﺋﻪ ﻭﺭﺳﻠﻪ ﻭﻋﺒـﺎﺩﻩ‬
‫ﺍﳌﺆﻣﻨﲔ ﻳﺘﺠﻠﻰ ﰲ ﺻﻮﺭ ﺃﺧﺮﻯ ﻻ ﺗﻠﻤﺤﻬﺎ ﺍﻟﻨﻔﻮﺱ ﺍﳌﻬﺰﻭﺯﺓ ﺍﻟﻀﻌﻴﻔﺔ‪.‬‬
‫ﻭﻣﻦ ﺑﻌﺾ ﻫﺬﻩ ﺍﻟﺼﻮﺭ‪:‬‬
‫ﺃﻥ ﻗﺒﺎﺋﻞ ﻗﺮﻳﺶ ﻗﺪ ﺃﲨﻌﺖ ﻗﺪﳝﹰﺎ ﻋﻠﻰ ﳏﺎﺻﺮﺓ ﺍﳌﺆﻣﲔ ﻭﻣﻘﺎﻃﻌﺘﻬﻢ ﰲ ﺷﻌﺐ ﺃﰊ ﻃﺎﻟـﺐ ﻭﻣﻌﻬـﻢ ﺑﻨـﻮ‬
‫ﻫﺎﺷﻢ‪ ،‬ﺛﻼﺙ ﺳﻨﻮﺍﺕ ﻻ ﻳﺒﻴﻌﻮ‪‬ﻢ ﻭﻻ ﻳﺸﺘﺮﻭﻥ ﻣﻨﻬﻢ؛ ﺣﱴ ﱂ ﳚﺪﻭﺍ ﻣﺎ ﻳﺄﻛﻠﻮﻧﻪ ﺇﻻ ﻣﺎ ﻳﻠﺘﻘﻄﻮﻧـﻪ ﻣـﻦ‬
‫ﺧﺸﺎﺵ ﺍﻷﺭﺽ‪ ،‬ﻭﺃﻭﺷﻚ ﺍﳌﺆﻣﻨﻮﻥ ﻋﻠﻰ ﺍﳍﻼﻙ ﻟﻮﻻ ﺃﻥ ﺭﲪﺔ ﺍﷲ ﺃﺩﺭﻛﺘﻬﻢ‪.‬‬
‫ﻭﺃﺻﺤﺎﺏ ﺍﻷﺧﺪﻭﺩ ﻳﻠﻘﻮﻥ ﰲ ﺍﻟﻨﺎﺭ ﻭﻻ ﻳﻘﺒﻠﻮﻥ ﺍﳌﺴﺎﻭﻣﺔ ﻋﻠﻰ ﺩﻳﻨﻬﻢ‪ ،‬ﻭﻳﻔﻀﻠﻮﻥ ﺍﳌﻮﺕ ﰲ ﺳـﺒﻴﻞ ﺍﷲ‪ ،‬ﰒ‬
‫ﳛﻔﺮ ﺍﻟﻄﺎﻏﻮﺕ ﺃﺧﺎﺩﻳﺪﻩ‪ ،‬ﻭﻳﻮﻗﺪ ﻧﲑﺍﻧﻪ‪ ،‬ﻭﻳﺄﻣﺮ ﺯﺑﺎﻧﻴﺘﻪ ﻭﺟﻨﻮﺩﻩ ﺑﺈﻟﻘﺎﺀ ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺗـﺄﰐ ﺍﳌﻔﺎﺟـﺎﺓ‬
‫ﺍﳌﺬﻫﻠﺔ؛ ﺑﺪﻝ ﺃﻥ ﻳﻀﻌﻒ ﻣﻦ ﻳﻀﻌﻒ‪ ،‬ﻭﻳﻬﺮﺏ ﻣﻦ ﻳﻬﺮﺏ‪ ،‬ﻻ ﺗﺴﺠﻞ ﺍﻟﺮﻭﺍﻳﺔ ﺃﻥ ﺍﺣﺪﹰﺍ ﻣﻨﻬﻢ ﺗﺮﺍﺟـﻊ ﺃﻭ‬
‫ﺟﱭ ﺃﻭ ﻫﺮﺏ‪ ،‬ﺑﻞ ﳒﺪ ﺍﻹﻗﺪﺍﻡ ﻭﺍﻟﺸﺠﺎﻋﺔ ﻭﺫﻟﻚ ﺑﺎﻟﺘﺪﺍﻓﻊ ﺇﱃ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻛﺄﻥ ﺍﻟﻐﻼﻡ ﻗﺪ ﺑﺚ ﻓﻴﻬﻢ ﺍﻟﺸﺠﺎﻋﺔ‬
‫ﻭﺍﻟﺜﺒﺎﺕ‪ ،‬ﻭﻫﺎﻫﻢ ﳚﺪﻭﻥ ﰲ ﺍﻟﻠﺤﺎﻕ ﺑﻪ ﻭﻛﺎ‪‬ﻢ ﻳﺘﻠﺬﺫﻭﻥ ﰲ ﺗﻘﺪﱘ ﺃﺭﻭﺍﺣﻬﻢ ﻓﺪﺍﺀ ﻟﺪﻳﻨﻬﻢ؛ ﻓﻜـﺎﻧﻮﺍ ﻫـﻢ‬
‫ﺍﳌﻨﺘﺼﺮﻳﻦ‪ ،‬ﺑﻞ ﲰﺎﻩ ﺍﷲ ﻋﺰ ﻭﺟﻞ }ﻓﻮﺯﹰﺍ ﻛﺒﲑﺍ{؛ }ﺇﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ﳍﻢ ﺟﻨﺎﺕ ﲡـﺮﻱ‬
‫ﻣﻦ ﲢﺘﻬﺎ ﺍﻷ‪‬ﺎﺭ ﺫﻟﻚ ﺍﻟﻔﻮﺯ ﺍﻟﻜﺒﲑ{‪.‬‬

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‫‪٣٧٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻏﺎﺏ ﻋﻤﻲ ﺃﻧﺲ ﺑﻦ ﺍﻟﻨﻈﺮ ﻋﻦ ﻗﺘﺎﻝ ﺑﺪﺭ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﻏﺒﺖ ﻋﻦ ﺃﻭﻝ ﻗﺘﺎﻝ ﻗﺎﺗﻠﺖ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻟﺌﻦ ﺃﺷﻬﺪﱐ ﻗﺘﺎﻝ ﺍﳌﺸﺮﻛﲔ ﻟﲑﻳﻦ ﺍﷲ ﻣﺎ ﺃﺻﻨﻊ(‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﻳـﻮﻡ‬
‫ﺃﺣﺪ ﻭﺃﻧﻜﺸﻒ ﺍﳌﺴﻠﻤﻮﻥ ﻓﻘﺎﻝ‪) :‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﻋﺘﺬﺭ ﺇﻟﻴﻚ ﳑﺎ ﺻﻨﻊ ﻫﺆﻻﺀ ‪ -‬ﻳﻌﲏ ﺃﺻﺤﺎﺑﻪ ‪ -‬ﻭﺃﺑﺮﺃ ﺇﻟﻴـﻚ‬
‫ﳑﺎ ﺻﻨﻊ ﻫﺆﻻﺀ ‪ -‬ﻳﻌﲏ ﺍﳌﺸﺮﻛﲔ ‪ ،(-‬ﰒ ﺗﻘﺪﻡ ﻓﺄﺳﺘﻘﺒﻠﻪ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﻳﺎ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ؛ ﺍﳉﻨـﺔ‬
‫ﻭﺭﺏ ﺍﻟﻨﻈﺮ‪ ..‬ﺍﳉﻨﺔ ﻭﺭﺏ ﺍﻟﻨﻈﺮ‪ ..‬ﺇﱐ ﺃﺟﺪ ﺭﳛﻬﺎ ﺩﻭﻥ ﺃﺣﺪ(‪ ،‬ﻗﺎﻝ ﺳﻌﺪ‪ :‬ﻓﻤﺎ ﺍﺳﺘﻄﻌﺖ ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﻣﺎ‬
‫ﺻﻨﻊ‪ ،‬ﻗﺎﻝ ﺃﻧﺲ‪ :‬ﻓﻮﺟﺪﻧﺎ ﺑﻪ ﺑﻀﻌﹰﺎ ﻭﲦﺎﻧﲔ ﺿﺮﺑﺔ ﺑﺴﻴﻒ ﺃﻭ ﻃﻌﻨﺔ ﺑﺮﻣﺞ ﺃﻭ ﺭﻣﻴﺔ ﺑﺴﻬﻢ‪ ،‬ﻭﻭﺟـﺪﻧﺎﻩ ﻗـﺪ‬
‫ﻗﺘﻞ‪ ،‬ﻭﻗﺪ ﻣﺜﻞ ﺑﻪ ﺍﳌﺸﺮﻛﻮﻥ‪ ،‬ﻓﻤﺎ ﻋﺮﻓﻪ ﺃﺣﺪ ﺇﻻ ﺃﺧﺘﻪ ﺑﺒﻨﺎﻧﻪ‪ ،‬ﻓﻘﺎﻝ ﺃﻧﺲ‪ :‬ﻛﻨﺎ ﻧﺮﻯ ﺃﻭ ﻧﻈﻦ‪ ،‬ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ‬
‫ﻧﺰﻟﺖ ﻓﻴﻪ ﻭﰲ ﺃﺷﺒﺎﻫﻪ‪} :‬ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺭﺟﺎﻝ ﺻﺪﻗﻮﺍ ﻣﺎ ﻋﺎﻫﺪﻭﺍ ﺍﷲ ﻋﻠﻴﻪ ﻓﻤﻨﻬﻢ ﻣﻦ ﻗﻀﻰ ﳓﺒﻪ ﻭﻣﻨﻬﻢ ﻣﻦ‬
‫ﻳﻨﺘﻈﺮ ﻭﻣﺎ ﺑﺪﻟﻮﺍ ﺗﺒﺪﻳﻼ{‪.‬‬
‫ﻭﳒﺪ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﻦ ﻣﻌﺎﱐ ﺍﻻﻧﺘﺼﺎﺭ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺧﺒﺎﺏ ﻋﻨﺪﻣﺎ ﺟﺎﺀ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺎﻝ ﻟﻪ‪) :‬ﺃﻻ ﺗﺴﺘﻨﺼﺮ ﻟﻨﺎ؟ ﺃﻻ ﺗﺪﻋﻮﺍ ﻟﻨﺎ؟(‪ ،‬ﻗﺎﻝ‪) :‬ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻓﻴﻤﻦ ﻗﺒﻠﻜﻢ ﳛﻔـﺮ ﻟـﻪ ﰲ‬
‫ﺍﻷﺭﺽ ﻓﻴﺠﻌﻞ ﻓﻴﻪ ﻓﻴﺠﺎﺀ ﺑﺎﳌﻨﺸﺎﺭ ﻓﻴﻮﺿﻊ ﻋﻠﻰ ﺭﺃﺳﻪ ﻓﻴﺸﻖ ﺑﺎﺛﻨﺘﲔ ﻭﻣﺎ ﻳﺼﺪﻩ ﺫﻟﻚ ﻋﻦ ﺩﻳﻨﻪ‪ ،‬ﻭﳝـﺸﻂ‬
‫ﺑﺄﻣﺸﺎﻁ ﺍﳊﺪﻳﺪ ﻣﺎ ﺩﻭﻥ ﳊﻤﻪ ﻣﻦ ﻋﻈﻢ ﺃﻭ ﻋﺼﺐ ﻣﺎ ﻳﺼﺪﻩ ﺫﻟﻚ ﻋﻦ ﺩﻳﻨﻪ(‪.‬‬
‫ﻭﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻨﺼﺮ ﺍﳋﻔﻲ ﺍﻟﺬﻱ ﻻ ﻳﺮﺍﻩ ﺇﻻ ﺍﳌﺆﻣﻨﻮﻥ‪:‬‬
‫ﺃﻥ ﻋﺪﻭ ﺍﳊﻖ ﻣﻬﻤﺎ ﻛﺎﻥ ﻣﺘﺠﱪﹰﺍ ﻣﺴﺮﻓﹰﺎ ﰲ ﻣﻌﺎﻣﻠﺔ ﺧﺼﻤﻪ ﺇﻻ ﺃﻧﻪ ﻳﺘﺠﺮﻉ ﺃﻟﻮﺍﻧـﹰﺎ ﻣـﻦ ﺍﻷﺫﻯ ﺍﳌﻌﻨـﻮﻱ‬
‫ﻭﺍﻟﻌﺬﺍﺏ ﺍﻟﻨﻔﺴﻲ ﻗﺒﻞ ﺃﻥ ﻳﻘﺪﻡ ﻋﻠﻰ ﺇﻳﺬﺍﺀ ﺧﺼﻤﻪ‪ .‬ﺑﻞ ﻭﺃﺣﻴﺎﻧﹰﺎ ﺑﻌﺪ ﺃﻥ ﻳﻔﻌﻞ ﻓﻌﻠﺘﻪ ﻓﺈﻧﻪ ﻻ ﳚـﺪ ﻟﻠﺮﺍﺣـﺔ‬
‫ﻣﻜﺎﻧﺎﹰ‪ ،‬ﻭﻻ ﻟﻠﺴﻌﺎﺩﺓ ﻃﻌﻤﹰﺎ‪.‬‬
‫ﻭﻟﺬﺍ؛ ﻓﺈﻥ ﺍﳊﺠﺎﺝ ﺑﻦ ﻳﻮﺳﻒ ﻋﻨﺪﻣﺎ ﻗﺘﻞ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﺫﺍﻕ ﺃﻟﻮﺍﻥ ﺍﻟﻌﺬﺍﺏ ﺍﻟﻨﻔﺴﻲ‪ ،‬ﺣﱴ ﻛﺎﻥ ﻻ ﻳﻬﻨﺄ‬
‫ﺑﻨﻮﻡ‪ ،‬ﻭﻳﻘﻮﻡ ﻣﻦ ﻓﺮﺍﺷﻪ ﻓﺰﻋﹰﺎ ﻭﻳﻘﻮﻝ‪) :‬ﻣﺎﱄ ﻭﻟﺴﻌﻴﺪ؟( ﺣﱴ ﻣﺎﺕ ﻭﻫﻮ ﰲ ﳘﻪ ﻭﻏﻤﻪ‪.‬‬
‫ﻫﺬﺍ ﻣﺎ ﻧﺴﺘﻴﻘﻨﻪ ﰲ ﺣﺮﺑﻨﺎ ﻣﻊ ﺣﺎﻣﻞ ﻟﻮﺍﺀ ﺍﻟﺼﻠﻴﺐ ﺍﻟﻄﺎﻏﻮﺕ ﺍﻷﻣﺮﻳﻜﻲ ﺍﳌﺘﺒﺠﺢ‪ ..‬ﻓﻤﻊ ﺑﻄـﺸﻪ ﻭﲡـﱪﻩ‬
‫ﺑﺎﻟﻌﺘﺎﺩ ﻭﺍﻟﺴﻼﺡ؛ ﺇﻻ ﺃﻧﻪ ﻳﻠﻘﻰ ﻣﻦ ﺍﳍﻮﺍﻥ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﻜﺴﺮ ﺍﳌﻌﻨﻮﻱ ﻣﺎ ﻟﻮ ﺻﺐ ﻋﻠﻰ ﺍﳉﺒﺎﻝ ﻟﺘﺼﺪﻋﺖ‪.‬‬
‫ﻭﻗﺪ ﺟﺎﺀ ﺍﻟﻘﺮﺁﻥ ﻣﻌﱪﹰﺍ ﻋﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻛﻤﺎ ﰲ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ‪} :‬ﻭﺇﺫﺍ ﺧﻠﻮﺍ ﻋـﻀﻮﺍ‬
‫ﻋﻠﻴﻜﻢ ﺍﻷﻧﺎﻣﻞ ﻣﻦ ﺍﻟﻐﻴﺾ ﻗﻞ ﻣﻮﺗﻮﺍ ﺑﻐﻴﻀﻜﻢ ﺇﻥ ﺍﷲ ﻋﻠﻴﻢ ﺑﺬﺍﺕ ﺍﻟﺼﺪﻭﺭ * ﺇﻥ ﲤﺴﺴﻜﻢ ﺣﺴﻨﺔ ﺗﺴﺆﻫﻢ‬
‫ﻭﺇﻥ ﺗﺼﺒﻜﻢ ﺳﻴﺌﺔ ﻳﻔﺮﺣﻮﺍ ‪‬ﺎ ﻭﺇﻥ ﺗﺼﱪﻭﺍ ﻭﺗﺘﻘﻮﺍ ﻻ ﻳﻀﺮﻛﻢ ﻛﻴﺪﻫﻢ ﺷﻴﺌﹰﺎ ﺇﻥ ﺍﷲ ﲟﺎ ﻳﻌﻤﻠﻮﻥ ﳏـﻴﻂ{‪،‬‬
‫ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪} :‬ﻭﺭﺩ ﺍﷲ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺑﻐﻴﻈﻬﻢ ﱂ ﻳﻨﺎﻟﻮﺍ ﺧﲑﺍ ﻭﻛﻔﻰ ﺍﳌﺆﻣﻨﲔ ﺍﻟﻘﺘﺎﻝ ﻭﻛـﺎﻥ ﺍﷲ ﻗﻮﻳـﹰﺎ‬
‫ﻋﺰﻳﺰﹰﺍ{‪.‬‬
‫ﻭﻣﻦ ﺍﻟﺼﻮﺭ ﺍﻟﱵ ﲣﻔﻰ ﻋﻠﻰ ﻣﻄﻤﻮﺳﻲ ﺍﻟﺒﺼﺎﺋﺮ‪:‬‬
‫ﺗﺮﻗﺐ ﺍﳊﻴﺎﺓ ﺍﻟﻜﺎﻣﻠﺔ ﺍﻟﱵ ﺃﻋﺪﻫﺎ ﺍﷲ ﻷﻭﻟﻴﺎﺋﻪ ﻭﺃﺻﻔﻴﺎﺋﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭﻻ ﲢﺴﱭ ﺍﻟﺬﻳﻦ ﻗﺘﻠﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ‬
‫ﺃﻣﻮﺍﺗﹰﺎ ﺑﻞ ﺃﺣﻴﺎﺀ ﻋﻨﺪ ﺭ‪‬ﻢ ﻳﺮﺯﻗﻮﻥ{‪.‬‬

‫‪٣٧٢‬‬
‫‪٣٧٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻣﻦ ﱂ ﳝﺖ ﺑﺎﻟﺴﻴﻒ ﻣﺎﺕ ﺑﻐﲑﻩ ﺗﻨﻮﻋﺖ ﺍﻷﺳﺒﺎﺏ ﻭﺍﳌﻮﺕ ﻭﺍﺣ ‪‬ﺪ‬

‫ﻭﻣﻦ ﺧﻼﻝ ﻣﺎﺳﺒﻖ ﻳﺘﻀﺢ ﻟﻨﺎ ﺍﳌﻔﻬﻮﻡ ﺍﻟﺸﺎﻣﻞ ﻟﻼﻧﺘﺼﺎﺭ‪ ،‬ﻭﺃﻧﻪ ﻻ ﳚﻮﺯ ﻟﻨﺎ ﺃﻥ ﳓﺪﺩ ﻧﻮﻉ ﺍﻻﻧﺘﺼﺎﺭ ﺍﻟـﺬﻱ‬
‫ﻧﺮﻳﺪﻩ‪.‬‬
‫ﻭﺇﻥ ﻣﻦ ﺩﻭﺍﻋﻲ ﺍﻟﺜﺒﺎﺕ ﻭﺍﻻﺳﺘﺒﺴﺎﻝ ‪ -‬ﻛﻤﺎ ﺭﺃﻳﻨﺎﻩ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﻔﻠﻮﺟﺔ ‪ -‬ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‬
‫ﺃﺧﱪﻧﺎ ﺃﻥ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻧﺘﺼﺎﺭ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺃﻧﻪ ﻟﻦ ﺗﺴﺘﻄﻴﻊ ﻗﻮﺓ ﰲ ﺍﻷﺭﺽ ﺃﻥ ‪‬ﻠﻚ ﲨﻴﻊ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻛﻤﺎ‬
‫ﻛﺎﻥ ﳜﺸﻰ ﰲ ﻋﻬﺪ ﻧﻮﺡ ﺃﻭ ﰲ ﺃﻭﻝ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻷﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﲔ ﺃﻥ ﺍﳉﻬﺎﺩ ﺳﻴﺒﻘﻰ‬
‫ﻼ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‪) :‬ﻻ ﺗﺰﺍﻝ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻣﱵ ﻗﺎﺋﻤـﺔ ﺑـﺄﻣﺮ ﺍﷲ ﻻ‬ ‫ﻗﺎﺋﻤﹰﺎ ﻋﺎﻣ ﹰ‬
‫ﻳﻀﺮﻫﻢ ﻣﻦ ﺧﺬﳍﻢ ﺃﻭ ﺧﺎﻟﻔﻬﻢ ﺣﱴ ﻳﺄﰐ ﺃﻣﺮ ﺍﷲ ﻭﻫﻢ ﻋﻠﻰ ﺫﻟﻚ(‪.‬‬
‫ﺇﻥ ﺍﻟﻨﺼﺮ ﻭﻣﺼﲑ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺑﻴﺪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻓﻘﺪ ﺗﻜﻔﻞ ﺑﻪ ﻭﻭﻋﺪ ﺑﻪ ﻓﺈﻥ ﺷﺎﺀ ﻧﺼﺮﻩ ﻭﺃﻇﻬﺮﻩ ﻭﺇﻥ ﺷـﺎﺀ‬
‫ﺃﺟﻠﻪ ﻭﺃﺧﺮﻩ‪ ،‬ﻓﻬﻮ ﺍﳊﻜﻴﻢ ﺍﳋﺒﲑ ﺑﺸﺆﻭﻧﻪ‪ ،‬ﻓﺈﻥ ﺃﺑﻄﺄ ﻓﺒﺤﻜﻤﺔ ﻣﻘﺪﺭﺓ ﻓﻴﻬﺎ ﺍﳋﲑ ﻟﻺﳝﺎﻥ ﻭﺃﻫﻠـﻪ‪ ،‬ﻭﻟـﻴﺲ‬
‫ﺑﺄﺣﺪ ﺑﺄﻏﲑ ﻋﻠﻰ ﺍﳊﻖ ﻭﺃﻫﻠﻪ ﻣﻦ ﺍﷲ‪} ،‬ﻳﻮﻣﺌﺬ ﻳﻔﺮﺡ ﺍﳌﺆﻣﻨﲔ ﺑﻨﺼﺮ ﺍﷲ ﻳﻨﺼﺮ ﻣﻦ ﻳـﺸﺎﺀ ﻭﻫـﻮ ﺍﻟﻌﺰﻳـﺰ‬
‫ﺍﻟﺮﺣﻴﻢ ﻭﻋﺪ ﺍﷲ ﻻ ﳜﻠﻒ ﺍﷲ ﻭﻋﺪﻩ ﻭﻟﻜﻦ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻻ ﻳﻌﻠﻤﻮﻥ{‪.‬‬
‫ﻻ ﲢﺴﺐ ﺍ‪‬ﺪ ﲤﺮﹰﺍ ﺃﻧﺖ ﺁﻛﻠﻪ ﻟﻦ ﺗﺒﻠﻎ ﺍ‪‬ﺪ ﺣﱴ ﺗﻠﻌﻖ ﺍﻟﺼﱪﺍ‬
‫ﻓﺈﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺟﻠﺖ ﻗﺪﺭﺗﻪ ﻭﻋﺰﺕ ﻋﻈﻤﺘﻪ ﳝﻦ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﻨﺼﺮ ﺃﺣﻴﺎﻧﺎ ﻭﻳﺒﺘﻠﻴﻬﻢ ﻣﻨﻪ ﺃﺣﻴﺎﻧﹰﺎ‬
‫ﺃﺧﺮﻯ ﻓﻴﺤﺮﻣﻬﻢ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ ﻭﻳﺬﻳﻘﻬﻢ ﻃﻌﻢ ﺍﻻﺑﺘﻼﺀ ﳊﻜﻢ ﻳﻘﺪﺭﻫﺎ ﻭﻳﻌﻠﻤﻬﺎ‪.‬‬
‫ﻗﺪ ﻳﻨﻌﻢ ﺍﷲ ﰲ ﺍﻟﺒﻠﻮﻯ ﻭﺇﻥ ﻋﻈﻤﺖ ﻭﻳﺒﺘﻠﻲ ﺍﷲ ﺑﻌﺾ ﺍﻟﻘﻮﻡ ﺑﺎﻟﻨﻌ ِﻢ‬
‫ﻭﻗﺪ ﻋ ‪‬ﺪ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ ﰲ ﺯﺍﺩ ﺍﳌﻌﺎﺩ ﻧ‪‬ﺒﺬﹰﺍ ﻣﻦ ﻫﺬﻩ ﺍﳊﻜﻢ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫)ﻣﻨﻬﺎ‪ :‬ﺃﻥ ﻫﺬﺍ ﻣﻦ ﺃﻋﻼﻡ ﺍﻟﺮﺳﻞ ﻛﻤﺎ ﻗﺎﻝ ﻫﺮﻗﻞ ﻷﰊ ﺳﻔﻴﺎﻥ‪ :‬ﻫﻞ ﻗﺎﺗﻠﺘﻤﻮﻩ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻗـﺎﻝ‪ :‬ﻛﻴـﻒ‬
‫ﺍﳊﺮﺏ ﺑﻴﻨﻜﻢ ﻭﺑﻴﻨﻪ؟ ﻗﺎﻝ‪ :‬ﺳﺠﺎﻝ ﻳﺪﺍﻝ ﻋﻠﻴﻨﺎ ﻣﺮﺓ ﻭﻧﺪﺍﻝ ﻋﻠﻴﻪ ﺃﺧﺮﻯ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﺬﻟﻚ ﺍﻟﺮﺳـﻞ ﺗﺒﺘﻠـﻰ ﰒ‬
‫ﺗﻜﻮﻥ ﳍﻢ ﺍﻟﻌﺎﻗﺒﺔ‪.‬‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﻳﺘﻤﻴﺰ ﺍﳌﺆﻣﻦ ﺍﻟﺼﺎﺩﻕ ﻣﻦ ﺍﳌﻨﺎﻓﻖ ﺍﻟﻜﺎﺫﺏ‪ ،‬ﻓﺈﻥ ﺍﳌﺴﻠﻤﲔ ﳌﺎ ﺃﻇﻬﺮﻫﻢ ﺍﷲ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻬﻢ ﻳـﻮﻡ‬
‫ﺑﺪﺭ ﻭﻃﺎﺭ ﳍﻢ ﺍﻟﺼﻴﺖ‪ ،‬ﺩﺧﻞ ﻣﻌﻬﻢ ﰲ ﺍﻹﺳﻼﻡ ﻇﺎﻫﺮﹰﺍ ﻣﻦ ﻟﻴﺲ ﻣﻌﻬﻢ ﺑﺎﻃﻨﺎ‪ ،‬ﻓﺎﻗﺘﻀﺖ ﺣﻜﻤﺔ ﺍﷲ ﻋـﺰ‬
‫ﻭﺟﻞ ﺃﻥ ﺳﺒﺐ ﻟﻌﺒﺎﺩﻩ ﳏﻨﺔ ﻣﻴﺰﺕ ﺑﲔ ﺍﳌﺴﻠﻢ ﻭﺍﳌﻨﺎﻓﻖ‪ ،‬ﻓﺄﻃﻠﻊ ﺍﳌﻨﺎﻓﻘﻮﻥ ﺭﺅﻭﺳﻬﻢ ﰲ ﻫﺬﻩ ﺍﻟﻐﺰﻭﺓ ﻭﺗﻜﻠﻤﻮﺍ‬
‫ﲟﺎ ﻛﺎﻧﻮﺍ ﻳﻜﺘﻤﻮﻧﻪ‪ ،‬ﻭﻇﻬﺮﺕ ﳐﺎﺑﺘﻬﻢ‪ ،‬ﻭﻋﺎﺩ ﺗﻠﻮﳛﻬﻢ ﺗﺼﺮﳛﺎ‪ ،‬ﻭﺃﻧﻘﺴﻢ ﺍﻟﻨﺎﺱ ﺇﱃ ﻛﺎﻓﺮ ﻭﻣﺆﻣﻦ ﻭﻣﻨـﺎﻓﻖ‬
‫ﺍﻧﻘﺴﺎﻣﹰﺎ ﻇﺎﻫﺮﺍﹰ‪ ،‬ﻭﻋﺮﻑ ﺍﳌﺆﻣﻨﻮﻥ ﺃﻥ ﳍﻢ ﻋﺪﻭﹰﺍ ﰲ ﻧﻔﺲ ﺩﻭﺭﻫﻢ ﻭﻫﻮ ﻣﻌﻬﻢ‪ ،‬ﻻ ﻳﻔﺎﺭﻗﻮ‪‬ﻢ‪ ،‬ﻓﺎﺳﺘﻌﺪﻭﺍ ﳍﻢ‬
‫ﻭﲢﺮﺯﻭﺍ ﻣﻨﻬﻢ‪.‬‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﻟﻮ ﻧﺼﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﳌﺆﻣﻨﲔ ﺩﺍﺋﻤﹰﺎ ﻭﺃﻇﻔﺮﻫﻢ ﺑﻌﺪﻭﻫﻢ ﰲ ﻛﻞ ﻣﻮﻃﻦ‪ ،‬ﻭﺟﻌﻞ ﳍﻢ ﺍﻟﺘﻤﻜﲔ‬
‫ﻭﺍﻟﻘﻬﺮ ﻷﻋﺪﺍﺋﻬﻢ ﺃﺑﺪﺍﹰ‪ ،‬ﻟﻄﻐﺖ ﻧﻔﻮﺳﻬﻢ ﻭﴰﺨﺖ ﻭﺍﺭﺗﻔﻌﺖ‪ ،‬ﻓﻠﻮ ﺑﺴﻂ ﳍﻢ ﺍﻟﻨﺼﺮ ﻭﺍﻟﻈﻔﺮ ﻟﻜﺎﻧﻮﺍ ﰲ ﺍﳊﺎﻝ‬

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‫‪٣٧٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﱵ ﻳﻜﻮﻧﻮﻥ ﻓﻴﻬﺎ ﻟﻮ ﺑﺴﻂ ﳍﻢ ﺍﻟﺮﺯﻕ‪ ،‬ﻓﻼ ﻳﺼﻠﺢ ﻋﺒﺎﺩﻩ ﺇﻻ ﺍﻟﺴﺮﺍﺀ ﻭﺍﻟﻀﺮﺍﺀ ﻭﺍﻟﺸﺪﺓ ﻭﺍﻟﺮﺧﺎﺀ ﻭﺍﻟﻘـﺒﺾ‬
‫ﻭﺍﻟﺒﺴﻂ‪ ،‬ﻓﻬﻮ ﺍﳌﺪﺑﺮ ﻷﻣﺮ ﻋﺒﺎﺩﻩ ﻛﻤﺎ ﻳﻠﻴﻖ ﲝﻜﻤﺘﻪ‪ ،‬ﺇﻧﻪ ‪‬ﻢ ﺧﺒﲑ ﺑﺼﲑ‪.‬‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﺍﺳﺘﺨﺮﺍﺝ ﻋﺒﻮﺩﻳﺔ ﺃﻭﻟﻴﺎﺋﻪ ﻭﺣﺰﺑﻪ ﰲ ﺍﻟﺴﺮﺍﺀ ﻭﺍﻟﻀﺮﺍﺀ ﻓﻴﻤﺎ ﳛﺒﻮﻥ ﻭﻓﻴﻤـﺎ ﻳﻜﺮﻫـﻮﻥ‪ ،‬ﻭﰲ ﺣـﺎﻝ‬
‫ﻇﻔﺮﻫﻢ ﻭﻇﻔﺮ ﺃﻋﺪﺍﺋﻬﻢ ‪‬ﻢ‪ ،‬ﻓﺈﺫﺍ ﺛﺒﺘﻮﺍ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻓﻴﻤﺎ ﳛﺒﻮﻥ ﻭﻣﺎ ﻳﻜﺮﻫﻮﻥ ﻓﻬﻢ ﻋﺒﻴﺪﻩ ﺣﻘـﺎﹰ‪،‬‬
‫ﻭﻟﻴﺴﻮﺍ ﻛﻤﻦ ﻳﻌﺒﺪ ﺍﷲ ﻋﻠﻰ ﺣﺮﻑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺴﺮﺍﺀ ﻭﺍﻟﻨﻌﻤﺔ ﻭﺍﻟﻌﺎﻓﻴﺔ‪.‬‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﺍﻣﺘﺤﻨﻬﻢ ﺑﺎﻟﻐﻠﺒﺔ ﻭﺍﻟﻜﺮﺓ ﻭﺍﳍﺰﳝﺔ ﺫﻟﻮﺍ ﻭﺍﻧﻜﺴﺮﻭﺍ ﻭﺧﻀﻌﻮﺍ‪ ،‬ﻓﺎﺳﺘﻮﺟﺒﻮﺍ ﻣﻨﻪ ﺍﻟﻌﺰﺓ ﻭﺍﻟﻨﺼﺮ‪،‬‬
‫ﻓﺈﻥ ﺧﻠﻌﺔ ﺍﻟﻨﺼﺮ ﺇﳕﺎ ﺗﻜﻮﻥ ﻣﻊ ﻭﻻﻳﺔ ﺍﻟﺬﻝ ﻭﺍﻹﻧﻜﺴﺎﺭ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭﻟﻘﺪ ﻧـﺼﺮﻛﻢ ﺍﷲ ﺑﺒـﺪﺭ ﻭﺃﻧـﺘﻢ‬
‫ﺃﺫﻟﺔ{‪ ،‬ﻭﻗﺎﻝ‪} :‬ﻭﻳﻮﻡ ﺣﻨﲔ ﺇﺫ ﺍﻋﺠﺒﺘﻜﻢ ﻛﺜﺮﺗﻜﻢ ﻓﻠﻢ ﺗﻐﻦ ﻋﻨﻜﻢ ﺷﻴﺌﺎ{‪ ،‬ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﺇﺫﺍ ﺍﺭﺍﺩ ﺃﻥ ﻳﻌـﺰ‬
‫ﻋﺒﺪﻩ ﻭﳚﱪﻩ ﻭﻳﻨﺼﺮﻩ ﻛﺴﺮﻩ ﺃﻭﻻﹰ‪ ،‬ﻭﻳﻜﻮﻥ ﺟﱪﻩ ﻟﻪ ﻭﺍﻧﻜﺴﺎﺭﻩ ﻟﻪ ﻭﻧﺼﺮﻩ ﻋﻠﻰ ﻣﻘﺪﺍﺭ ﺫﻟﻪ ﻭﺍﻧﻜﺴﺎﺭﻩ‪.‬‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻫﻴﺄ ﻟﻌﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ﻣﻨﺎﺯﻝ ﰲ ﺩﺍﺭ ﻛﺮﺍﻣﺘﻪ ﱂ ﺗﺒﻠﻐﻬﺎ ﺃﻋﻤﺎﳍﻢ‪ ،‬ﻭﱂ ﻳﻜﻮﻧﻮﺍ ﺑﺎﻟﻐﻴﻬﺎ ﺇﻻ‬
‫ﺑﺎﻟﺒﻼﺀ ﻭﺍﶈﻨﺔ‪ ،‬ﻓﻘﻴﺾ ﳍﻢ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﻮﺻﻠﻬﻢ ﺇﻟﻴﻬﺎ ﻣﻦ ﺍﺑﺘﻼﺋﻪ ﻭﺍﻣﺘﺤﺎﻧﻪ‪ ،‬ﻛﻤـﺎ ﻭﻓﻘﻬـﻢ ﻟﻸﻋﻤـﺎﻝ‬
‫ﺍﻟﺼﺎﳊﺔ ﺍﻟﱵ ﻫﻲ ﻣﻦ ﲨﻠﺔ ﺃﺳﺒﺎﺏ ﻭﺻﻮﳍﻢ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺍﻟﻨﻔﻮﺱ ﺗﻜﺘﺴﺐ ﻣﻦ ﺍﻟﻌﺎﻓﻴﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻭﺍﻟﻨﺼﺮ ﻭﺍﻟﻐﲎ ﻃﻐﻴﺎﻧﹰﺎ ﻭﺭﻛﻮﻧﹰﺎ ﺇﱃ ﺍﻟﻌﺎﺟﻠﺔ‪ ،‬ﻭﺫﻟﻚ ﻣﺮﺽ‬
‫ﻳﻌﻮﻗﻬﺎ ﻋﻦ ﺟﺪﻫﺎ ﰲ ﺳﲑﻫﺎ ﺇﱃ ﺍﷲ ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ‪‬ﺎ ﺭ‪‬ﺎ ﻭﻣﺎﻟﻜﻬﺎ ﻭﺭﺍﲪﻬﺎ ﻛﺮﺍﻣﺘﻪ ﻗﻴﺾ ﳍﺎ‬
‫ﻣﻦ ﺍﻻﺑﺘﻼﺀ ﻭﺍﻻﻣﺘﺤﺎﻥ ﻣﺎ ﻳﻜﻮﻥ ﺩﻭﺍﺀ ﻟﺬﻟﻚ ﺍﳌﺮﺽ ﺍﻟﻌﺎﺋﻖ ﻋﻦ ﺍﻟﺴﲑ ﺍﳊﺜﻴﺚ ﺇﻟﻴﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺍﻟـﺒﻼﺀ‬
‫ﻭﺍﶈﻨﺔ ﲟﱰﻟﺔ ﺍﻟﻄﺒﻴﺐ ﻳﺴﻘﻲ ﺍﻟﻌﻠﻴﻞ ﺍﻟﺪﻭﺍﺀ ﺍﻟﻜﺮﻳﻪ ﻭﻳﻘﻄﻊ ﻣﻨﻪ ﺍﻟﻌﺮﻭﻕ ﺍﳌﺆﳌﺔ‪ ،‬ﻻﺳﺘﺨﺮﺍﺝ ﺍﻷﺩﻭﺍﺀ ﻣﻨﻪ ﻭﻟـﻮ‬
‫ﺗﺮﻛﻪ ﻟﻐﻠﺒﺘﻪ ﺍﻷﺩﻭﺍﺀ ﺣﱴ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﻫﻼﻛﻪ‪.‬‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﺃﻋﻠﻰ ﻣﺮﺍﺗﺐ ﺃﻭﻟﻴﺎﺅﻩ‪ ،‬ﺍﻟﺸﻬﺪﺍﺀ ﻫﻢ ﺧﻮﺍﺻﻪ ﻭﺍﳌﻘﺮﺑﻮﻥ ﻣﻦ ﻋﺒﺎﺩﻩ ﻭﻟـﻴﺲ‬
‫ﺑﻌﺪ ﺩﺭﺟﺔ ﺍﻟﺼﺪ‪‬ﻳﻘﻴ‪‬ﺔ ﺇﻻ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﳛﺐ ﺃﻥ ﻳﺘﺨﺬ ﻣﻦ ﻋﺒﺎﺩﻩ ﺷﻬﺪﺍﺀ‪ ،‬ﺗﺮﺍﻕ ﺩﻣﺎﺋﻬﻢ ﰲ ﳏﺒﺘﻪ‬
‫ﻭﺭﺿﺎﺋﻪ‪ ،‬ﻭﻳﺆﺛﺮﻭﻥ ﺭﺿﺎﻩ ﻭﳏﺎﺑﻪ ﻋﻠﻰ ﻧﻔﻮﺳﻬﻢ‪ ،‬ﻭﻻ ﺳﺒﻴﻞ ﺇﱃ ﻧﻴﻞ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ ﺇﻻ ﺑﺘﻘـﺪﻳﺮ ﺍﻷﺳـﺒﺎﺏ‬
‫ﺍﳌﻔﻀﻴﺔ ﺇﻟﻴﻬﺎ ﻣﻦ ﺗﺴﻠﻂ ﺍﻟﻌﺪﻭ(‪ .‬ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ ﺭﲪﻪ ﺍﷲ‪.‬‬
‫ﻳﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪} :‬ﻛﺘﺐ ﻋﻠﻴﻜﻢ ﺍﻟﻘﺘﺎﻝ ﻭﻫﻮ ﻛﺮﻩ ﻟﻜﻢ ﻭﻋﺴﻰ ﺃﻥ ﺗﻜﺮﻫﻮﺍ ﺷﻴﺌﺎ ﻭﻫـﻮ ﺧـﲑ ﻟﻜـﻢ‬
‫ﻭﻋﺴﻰ ﺃﻥ ﲢﺒﻮﺍ ﺷﻴﺌﺎ ﻭﻫﻮ ﺷﺮ ﻟﻜﻢ ﻭﺍﷲ ﻳﻌﻠﻢ ﻭﺃﻧﺘﻢ ﻻ ﺗﻌﻠﻤﻮﻥ{‪.‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﰲ ﺍﻟﻔﻮﺍﺋﺪ‪) :‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﺪﺓ ﺣﻜﻢ ﻭﺃﺳﺮﺍﺭ ﻭﻣﺼﺎﱀ ﻟﻠﻌﺒﺪ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﻋﻠﻢ ﺃﻥ‬
‫ﺍﳌﻜﺮﻭﻩ ﻗﺪ ﻳﺄﰐ ﺑﺎﶈﺒﻮﺏ‪ ،‬ﻭﺍﶈﺒﻮﺏ ﻗﺪ ﻳﺄﰐ ﺑﺎﳌﻜﺮﻭﻩ؛ ﱂ ﻳﺄﻣﻦ ﺃﻥ ﺗﻮﺍﻓﻴﻪ ﺍﳌﻀﺮﺓ ﻣﻦ ﺟﺎﻧﺐ ﺍﳌـﺴﺮﺓ ﻭﱂ‬
‫ﻳﻴﺄﺱ ﺃﻥ ﺗﺄﺗﻴﻪ ﺍﳌﺴﺮﺓ ﻣﻦ ﺟﺎﻧﺐ ﺍﳌﻀﺮﺓ ﻟﻌﺪﻡ ﻋﻠﻤﻪ ﺑﺎﻟﻌﻮﺍﻗﺐ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻳﻌﻠﻢ ﻣﻨﻬﺎ ﻣﺎ ﻻ ﻳﻌﻠﻤـﻪ ﺍﻟﻌﺒـﺪ‪،‬‬
‫ﺃﻭﺟﺐ ﻟﻪ ﺫﻟﻚ ﺃﻣﻮﺭﺍ‪.‬‬
‫ﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﻻ ﺃﻧﻔﻊ ﻟﻪ ﻣﻦ ﺍﻣﺘﺜﺎﻝ ﺍﻷﻣﺮ ﻭﺇﻥ ﺷﻖ ﻋﻠﻴﻪ ﰲ ﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﻷﻥ ﻋﻮﺍﻗﺒﻪ ﻛﻠﻬﺎ ﺧـﲑﺍﺕ ﻭﻣـﺴﺮﺍﺕ‬
‫ﻭﻟﺬﺍﺕ ﻭﺃﻓﺮﺍﺡ‪ ،‬ﻭﺇﻥ ﻛﺮﻫﺘﻪ ﻧﻔﺴﻪ ﻓﻬﻮ ﺧﲑ ﳍﺎ ﻭﺃﻧﻔﻊ‪ ،‬ﻭﻛﺬﻟﻚ ﻻ ﺷﻲ ﺃﺿﺮ ﻋﻠﻴﻪ ﻣﻦ ﺍﺭﺗﻜﺎﺏ ﺍﻟﻨـﻬﻲ‬

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‫‪٣٧٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺇﻥ ﻫﻮﻳﺘﻪ ﻧﻔﺴﻪ ﻭﻣﺎﻟﺖ ﺇﻟﻴﻪ‪ ،‬ﻓﺈﻥ ﻋﻮﺍﻗﺒﻪ ﻛﻠﻬﺎ ﺁﻻﻡ ﻭﺃﺣﺰﺍﻥ ﻭﺷﺮﻭﺭ ﻭﻣﺼﺎﺋﺐ‪ ،‬ﻭﺧﺎﺻﻴﺔ ﺍﻟﻌﻘﻞ ﲢﻤـﻞ‬
‫ﺍﻷﱂ ﺍﻟﻴﺴﲑ ﳌﺎ ﻳﻌﻘﺒﻪ ﻣﻦ ﺍﻟﻠﺬﺓ ﺍﻟﻌﻈﻴﻤﺔ ﻭﺍﳋﲑ ﺍﻟﻜﺜﲑ‪ ،‬ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﻠﺬﺓ ﺍﻟﻴﺴﲑﺓ ﳌﺎ ﻳﻌﻘﺒﻬﺎ ﻣﻦ ﺍﻷﱂ ﺍﻟﻌﻈـﻴﻢ‬
‫ﻭﺍﻟﺸﺮ ﺍﻟﻄﻮﻳﻞ‪.‬‬
‫ﻭﻣﻦ ﺃﺳﺮﺍﺭ ﻫﺬﻩ ﺍﻵﻳﺔ‪ :‬ﺃ‪‬ﺎ ﺗﻘﺘﻀﻲ ﻣﻦ ﺍﻟﻌﺒﺪ ﺍﻟﺘﻔﻮﻳﺾ ﺇﱃ ﻣﻦ ﻳﻌﻠﻢ ﻋﻮﺍﻗﺐ ﺍﻷﻣﻮﺭ ﻭﺍﻟﺮﺿﻰ ﲟﺎ ﳜﺘﺎﺭﻩ ﻟﻪ‬
‫ﻭﻳﻘﻀﻴﻪ ﳌﺎ ﻳﺮﺟﻮ ﻓﻴﻪ ﻣﻦ ﺣﺴﻦ ﺍﻟﻌﺎﻗﺒﺔ‪.‬‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﻻ ﻳﻘﺘﺮﺡ ﻋﻠﻰ ﺭﺑﻪ ﻭﻻ ﳜﺘﺎﺭ ﻋﻠﻴﻪ ﻭﻻ ﻳﺴﺄﻟﻪ ﻣﺎ ﻟﻴﺲ ﻟﻪ ﺑﻪ ﻋﻠﻢ‪ ،‬ﻓﻠﻌﻞ ﻣﻀﺮﺗﻪ ﻭﻫﻼﻛﻪ ﻓﻴـﻪ‬
‫ﻭﻫﻮ ﻻ ﻳﻌﻠﻢ‪ ،‬ﻓﻼ ﳜﺘﺎﺭ ﻋﻠﻰ ﺭﺑﻪ ﺷﻴﺌﺎﹶ‪ ،‬ﺑﻞ ﻳﺴﺄﻟﻪ ﺣﺴﻦ ﺍﻻﺧﺘﻴﺎﺭ ﻟﻪ ﻭﺃﻥ ﻳﺮﺿﻴﻪ ﲟﺎ ﳜﺘﺎﺭﻩ‪ ،‬ﻓﻼ ﺃﻧﻔﻊ ﻟـﻪ‬
‫ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﻓﻮﺽ ﺃﻣﺮﻩ ﺇﱃ ﺭﺑﻪ ﻭﺭﺿﻲ ﲟﺎ ﳜﺘﺎﺭﻩ ﻟﻪ‪ ،‬ﺃﻣﺪﻩ ﻓﻴﻤﺎ ﳜﺘﺎﺭﻩ ﻟﻪ ﺑﺎﻟﻘﻮﺓ ﻋﻠﻴﻪ ﻭﺍﻟﻌﺰﳝﺔ ﻭﺍﻟﺼﱪ‪،‬‬
‫ﻭﺻﺮﻑ ﻋﻨﻪ ﺍﻵﻓﺎﺕ ﺍﻟﱵ ﻫﻲ ﻋﺮﺿﺔ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻌﺒﺪ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﺃﺭﺍﻩ ﻣﻦ ﺣﺴﻦ ﻋﻮﺍﻗﺐ ﺍﺧﺘﻴﺎﺭﻩ ﻟﻪ ﻣﺎﱂ ﻳﻜـﻦ‬
‫ﻟﻴﺼﻞ ﺇﱃ ﺑﻌﻀﻪ ﲟﺎ ﳜﺘﺎﺭﻩ ﻫﻮ ﻟﻨﻔﺴﻪ‪.‬‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﻳﺮﳛﻪ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﺍﳌﺘﻌﺒﺔ ﰲ ﺃﻧﻮﺍﻉ ﺍﻻﺧﺘﻴﺎﺭﺍﺕ‪ ،‬ﻭﻳﻔﺮﻍ ﻗﻠﺒﻪ ﻣﻦ ﺍﻟﺘﻘﺪﻳﺮﺍﺕ ﻭﺍﻟﺘﺪﺑﲑﺍﺕ ﺍﻟـﱵ‬
‫ﻳﺼﻌﺪ ﻣﻨﻬﺎ ﰲ ﻋﻘﺒﺔ ﻭﻳﱰﻝ ﰲ ﺃﺧﺮﻯ ﻭﻣﻊ ﻫﺬﺍ ﻓﻼ ﺧﺮﻭﺝ ﻟﻪ ﻋﻤﺎ ﻗﺪﺭ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻮ ﺭﺿـﻲ ﺑﺎﺧﺘﻴـﺎﺭ ﺍﷲ‬
‫ﺃﺻﺎﺑﻪ ﺍﻟﻘﺪﺭ ﻭﻫﻮ ﳏﻤﻮﺩ ﻣﺸﻜﻮﺭ ﻣﻠﻄﻮﻑ ﺑﻪ ﻓﻴﻪ‪ ،‬ﻭﺇﻻ ﺟﺮﻯ ﻋﻠﻴﻪ ﺍﻟﻘﺪﺭ ﻭﻫﻮ ﻣﺬﻣﻮﻡ ﻏﲑ ﻣﻠﻄﻮﻑ ﺑـﻪ‬
‫ﻓﻴﻪ‪ ،‬ﻷﻧﻪ ﻣﻊ ﺍﺧﻴﺎﺭﻩ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻣﱴ ﺻﺢ ﺗﻔﻮﻳﻀﻪ ﻭﺭﺿﺎﻩ ﺍﻛﺘﻨﻔﻪ ﺍﳌﻘﺪﻭﺭ ﻣﻊ ﺍﻟﻌﻄﻒ ﻋﻠﻴﻪ ﻭﺍﻟﻠﻄـﻒ ﺑـﻪ‬
‫ﻓﻴﺼﲑ ﺑﲔ ﻋﻄﻔﻪ ﻭﻟﻄﻔﻪ‪ ،‬ﻓﻌﻄﻔﻪ ﻳﻘﻴﻪ ﻣﺎ ﳛﺬﺭﻩ‪ ،‬ﻭﻟﻄﻔﻪ ﻳﻬﻮﻥ ﻋﻠﻴﻪ ﻣﺎ ﻗﺪﺭﻩ‪ .‬ﺇﺫﺍ ﻧﻔﺬ ﺍﻟﻘﺪﺭ ﰲ ﺍﻟﻌﺒﺪ ﻛﺎﻥ‬
‫ﻣﻦ ﺃﻋﻈﻢ ﺃﺳﺒﺎﺏ ﻧﻔﻮﺫﻩ ﲢﻴﻠﻪ ﰲ ﺭﺩﻩ‪ ،‬ﻓﻼ ﺃﻧﻔﻊ ﻟﻪ ﻣﻦ ﺍﻻﺳﺘﺴﻼﻡ ﻭﺇﻟﻘﺎﺀ ﻧﻔﺴﻪ ﺑﲔ ﻳﺪﻱ ﺍﻟﻘﺪﺭ ﻃﺮﳛـﹰﺎ‬
‫ﻛﺎﳌﻴﺘﺔ؛ ﻓﺈﻥ ﺍﻟﺴﺒﻊ ﻻ ﻳﺮﺿﻰ ﺑﺄﻛﻞ ﺍﳉﻴﻒ( ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ ﺭﲪﻪ ﺍﷲ‪.‬‬
‫ﺑﺎﺗﺖ ﺗﺬﻛﺮﱐ ﺑﺎﷲ ﻗﺎﻋﺪﺓ ﻭﺍﻟﺪﻣﻊ ﻳﻬﻄﻞ ﻣﻦ ﺷﺄﻧﻴﻬﻤﺎ ﻣﺎ ﺳﺒﻼ‬
‫ﻳﺎ ﺑﻨﺖ ﻋﻤﻲ ﻛﺘﺎﺏ ﺍﷲ ﺃﺧﺮﺟﲏ ﻛﺮﻫﹰﺎ ﻭﻫﻞ ﺃﻣﻨﻌﻦ ﺍﷲ ﻣﺎ ﻓﻌﻼ‬
‫ﻓﺈﻥ ﺭﺟﻌﺖ ﻓﺮﺏ ﺍﳋﻠﻖ ﺃﺭﺟﻌﲏ ﻭﺇﻥ ﳊﻘﺖ ﺑﺮﰊ ﻓﺎﺑﺘﻐﻲ ﺑﺪﻻ‬
‫ﻣﺎ ﻛﻨﺖ ﺃﻋﺮﺝ ﺃﻭ ﺃﻋﻤﻰ ﻓﻴﻌﺬﺭﱐ ﺃﻭ ﺿﺎﺭﻋﹰﺎ ﻣﻦ ﺿﻨﺎ ﱂ ﻳﺴﺘﻄﻊ ﺣﻮﻻ‬

‫ﺭﻭﻯ ﺍﻟﻄﱪﻱ ﰲ ﺗﺎﺭﳜﻪ ﻋﻦ ﺍﺑﻦ ﺍﺳﺤﺎﻕ‪ :‬ﺃﻥ ﺭﺟﻼ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗـﺎﻝ‪:‬‬
‫)ﺷﻬﺪﺕ ﺃﹸﺣﺪﹰﺍ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻴﻪ ﺃﻧﺎ ﻭﺃﺥ ﱄ ﻓﺮﺟﻌﻨﺎ ﺟﺮﳛﲔ‪ ،‬ﻓﻠﻤﺎ ﺃﺫﹼﻥ ﻣـﺆﺫﻥ ﺭﺳـﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﳋﺮﻭﺝ ﰲ ﻃﻠﺐ ﺍﻟﻌﺪﻭ‪ ،‬ﻗﻠﺖ ﻷﺧﻲ ‪ -‬ﺃﻭ ﻗﺎﻝ ﱄ ‪ :-‬ﺃﺗﻔﻮﺗﻨﺎ ﻏﺰﻭﺓ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﱃ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ؟ ﻭﺍﷲ ﻣﺎﻟﻨﺎ ﻣﻦ ﺩﺍﺑﺔ ﻧﺮﻛﺒﻬﺎ ﻭﻣﺎ ﻣﻨﺎ ﺇﻻ ﺟﺮﻳﺢ ﺛﻘﻴﻞ‪ ،‬ﻓﺨﺮﺟﻨﺎ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻛﻨﺖ ﺃﻳﺴﺮ ﺟﺮﺣﺎ‪ ،‬ﻓﻜﺎﻥ ﺇﺫﺍ ﻏﻠﺐ ﲪﻠﺘﻪ ﻋﻘﺒﺔ‪ ..‬ﻭﻣﺸﻰ ﻋﻘﺒﺔ‪ ..‬ﺣﱴ ﺍﻧﺘﻬﻴﻨﺎ ﺇﱃ ﻣﺎ ﺍﻧﺘـﻬﻰ‬
‫ﺇﻟﻴﻪ ﺍﳌﺴﻠﻤﻮﻥ(‪.‬‬

‫‪٣٧٥‬‬
‫‪٣٧٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺪﺭﺩﺍ‪) :‬ﺫﺭﻭﺓ ﺳﻨﺎﻡ ﺍﻹﳝﺎﻥ؛ ﺍﻟﺼﱪ ﻟﻠﺤﻜﻢ ﻭﺍﻟﺮﺿﻰ ﺑﺎﻟﻘﺪﺭ(‪.‬‬
‫ﻭ‪‬ﺬﺍ ﺍﻟﺪﻭﺍﺀ ﻧﺴﺘﺸﻔﻲ ﻣﻦ ﺟﺮﺍﺣﻨﺎ ﺍﳌﻨﺒﻌﺜﺔ ﻫﻨﺎ ﻭﻫﻨﺎﻙ‪.‬‬
‫ﻓﺒﻌﺪ ﺗﻔﻬﻢ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ؛ ﻧﺪﺭﻙ ﺍﳌﻌﲎ ﺍﳌﻄﻠﻮﺏ ﻣﻦ ﻭﺭﺍﺀ ﺗﺸﻴﻴﺪ ﻣﻌﺮﻛﺔ ﺍﻟﻔﻠﻮﺟﺔ ﻭﺛﺒﺎ‪‬ﺎ ﻭﺍﻧﺘﺼﺎ‪‬ﺎ ﺑﻜﻞ ﻣﺎ‬
‫ﺃﻭﺗﻴﺖ ﻣﻦ ﻗﻮﺓ‪ ،‬ﻷ‪‬ﺎ ﺍﻟﻴﻮﻡ ﻫﻲ ﺍﳌﻌﺮﻛﺔ ﺍﻟﻮﺣﻴﺪﺓ ﻋﻠﻰ ﺛﻐﺮ ﺍﻹﺳﻼﻡ ﺍﻷﻭﻝ‪ ،‬ﻭﺍﻟﺜﺒﺎﺕ ﻓﻴﻬﺎ ﻭﺍﻟﺮﺑﺎﻁ ﻋﻠـﻰ‬
‫ﺧﻄﻮﻃﻬﺎ ﻳﻌﲏ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺍﻟﺜﻐﺮ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻧﻄﺎﻋﻦ ﻣﻨﻪ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻌﺪﻭﺍﻥ‪.‬‬
‫ﻭﻻ ﻳﻌﲏ ﺃﻥ ﻧﺮﻯ ﺍﻟﻌﺪﻭ ﻗﺪ ﺩﺧﻞ ﺇﱃ ﺍﻟﻌﻤﻖ ﻭﲡﻮﻝ ﰲ ﺳﺎﺣﺎﺕ ﺍﳌﺪﻳﻨﺔ ﻭﲤﺮﻛﺰ ﻋﻠﻰ ﺍﻷﻃﺮﺍﻑ ﺃﻧـﻪ ﻗـﺪ‬
‫ﺣﻘﻖ ﺃﻫﺪﺍﻓﻪ ﰲ ﺍﻻﻧﺘﺼﺎﺭ‪ ،‬ﻓﻤﻌﺮﻛﺘﻨﺎ ﻣﻊ ﺍﻟﻌﺪﻭ ﻫﻲ ﺣﺮﺏ ﺷﻮﺍﺭﻉ ﻭﻣﺪﻥ ﺗﺘﻨﻮﻉ ﰲ ﺗﻜﺘﻴﻜﺎ‪‬ﺎ ﻭﺃﺳـﺎﻟﻴﺒﻬﺎ‬
‫ﺍﻟﺪﻓﺎﻋﻴﺔ ﻭﺍﳍﺠﻮﻣﻴﺔ‪ ،‬ﻭﺍﳊﺮﻭﺏ ﺍﻟﻀﺎﺭﻳﺔ ﻻ ﲢﺴﻢ ﻧﺘﺎﺋﺠﻬﺎ ﻣﻦ ﺃﻳﺎﻡ ﻭﻻ ﺃﺳﺎﺑﻴﻊ ﺑﻞ ﺗﺄﺧﺬ ﻭﻗﺘﻬﺎ ﺭﻳﺜﻤﺎ ﳛﲔ‬
‫ﻣﻮﻋﺪ ﺇﻋﻼﻥ ﺍﻟﻔﻮﺯ ﻷﺣﺪ ﺍﻟﻄﺮﻓﲔ‪.‬‬
‫ﻭﻳﻜﻔﻴﻨﺎ ﻗﺒﻞ ﺣﺴﻢ ﺍﻟﻨﺘﻴﺠﺔ ﺃﻥ ﻗﺮﺕ ﻋﻴﻮﻧﻨﺎ ﺑﺮﺅﻳﺔ ﺃﺑﻨﺎﺀ ﺍﻹﺳﻼﻡ ﻳﺜﺒﺘﻮﻥ ﻛﺎﳉﺒﺎﻝ ﺍﻟﺮﻭﺍﺳﻲ ﻋﻠﻰ ﺧﻄـﻮﻁ‬
‫ﺍﻟﻔﻠﻮﺟﺔ ﺍﳌﺒﺎﺭﻛﺔ‪ ،‬ﻭﻳﻠﻘﻨﻮﻥ ﺍﻷﻣﺔ ﺩﺭﻭﺳﹰﺎ ﺟﺪﻳﺪﺓ ﰲ ﺍﳉﻠﺪ ﻭﺍﻟﺼﱪ ﻭﺍﻟﻴﻘﲔ‪.‬‬
‫ﻭﻟﻌﻠﻨﺎ ﻧﻠﻘﻲ ﻧﻈﺮﺓ ﺣﻮﻝ ﺑﻌﺾ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﺭﻭﺱ ﻭﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﻌﻈﺎﻡ ﺍﻟﱵ ﲤﺨﻀﺖ ﻋﻦ ﺗﻠﻚ ﺍﳌﻌﺮﻛﺔ ﺍﻟﺸﺎﳐﺔ‪،‬‬
‫ﻓﺄﻗﻮﻝ‪:‬‬
‫ﺃﻭ ﹸﻻ‪ :‬ﺃﺣﻴﺖ ﺍﳌﻌﺮﻛﺔ ﻣﻦ ﺟﺪﻳﺪ ﻣﻌﺎﱐ ﺍﻟﻌﺰﺓ ﻭﺍﻟﻜﺮﺍﻣﺔ ﻭﺍﻹﺑﺎﺀ‪ :‬ﻭﺃﻳﻘﻨﺖ ﺍﻷﻣﺔ ﺃﻥ ﻫﻨﺎﻙ ﺛﻠﺔ ﻣـﻦ ﺃﺑﻨﺎﺋﻬـﺎ‬
‫ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﻣﻮﺍﺟﻬﺔ ﺍﻷﺧﻄﺎﺭ ﺍﻟﻜﺎﳊﺔ ﺑﻜﻞ ﺟﺮﺃﺓ ﻭﺛﺒﺎﺕ ﻭﻋﺰﳝﺔ‪ ،‬ﻭﺃﻥ ﻫﺬﻩ ﺍﻟﺜﻠﺔ ﺻﺪﻗﺖ ﻣﻊ ﺃﻣﺘـﻬﺎ ﰲ‬
‫ﺧﻄﻄﻬﺎ ﻭﻣﺸﺎﺭﻳﻌﻬﺎ ﺍﻟﱵ ﺃﻋﺪ‪‬ﺎ ﻻﻧﺒﻌﺎﺙ ﺍﻷﻣﺔ ﻣﻦ ﺟﺪﻳﺪ ﻭﺑﺬﻟﺖ ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﻛـﺜﲑﹰﺍ ﺩﻣـﺎﺀ ﺃﺑﻨﺎﺋﻬـﺎ‬
‫ﻭﻗﺎﺩ‪‬ﺎ‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺗﻌﻠﻤﺖ ﺍﻷﻣﺔ ‪ -‬ﻭﻫﻲ ﰲ ﺫﻟﺘﻬﺎ ﻭﺍﻧﻜﺴﺎﺭﻫﺎ ‪ -‬ﺃ‪‬ﺎ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻮﺍﺟﻪ ﻭﺗﺮﺍﺑﻂ ﻭﺗﻌﺎﺭﻙ ﺃﺳﻴﺎﺩ ﺍﻷﺭﺽ‬
‫ﻭﻃﻐﺎ‪‬ﺎ ﺑﻌﺼﺎﺑﺔ ﻗﻠﻴﻠﺔ ﻣﻦ ﺃﺑﻨﺎﺋﻬﺎ‪ ،‬ﻭﺑﻌﺘﺎﺩ ﺧﻔﻴﻒ ﻣﻦ ﺍﻟﺴﻼﺡ‪ ..‬ﺗﺴﺘﻄﻴﻊ ﺑﺬﻟﻚ ﺃﻥ ﺗﻠﺤﻖ ﺑﺎﻟﻌﺪﻭ ﺧـﺴﺎﺋﺮ‬
‫ﺟﺴﻴﻤﺔ ﺃﻟﻴﻤﺔ ﻭﲡﱪﻩ ﻋﻠﻰ ﲡﺮﻉ ﻛﺄﺱ ﺍﳍﺰﳝﺔ ﺍﳌﺮ‪.‬‬
‫ﺛﺎﻟﺜﺎ‪ :‬ﻓﺘﺤﺖ ﺍﻟﻔﻠﻮﺟﺔ ﺃﺭﺽ ﺍﳌﻌﺮﻛﺔ ﻋﻠﻰ ﻣﺼﺮﺍﻋﻴﻬﺎ‪ ،‬ﻓﺄﳍﺒﺖ ﳘﻢ ﺃﺑﻨﺎﺀ ﺍﻹﺳﻼﻡ ﺩﺍﺧﻞ ﺍﻟﻌﺮﺍﻕ ﻭﺧﺎﺭﺟﻪ‪،‬‬
‫ﻭﺩﻓﻌﺖ ﺑﺪﻣﺎﺋﻬﺎ ﺍﻟﻄﺎﻫﺮﺓ ﺍﻟﱵ ﺃﺭﻳﻘﺖ ﻋﻠﻰ ﺃﺭﺿﻬﺎ ﺑﺎﻟﻜﺜﲑ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﻹﺳﻼﻡ ﻟﻴﻨﻬﻀﻮﺍ ﺑﺘﻜـﺎﻟﻴﻒ ﺍﳉﻬـﺎﺩ‬
‫ﻭﻳﻨﻔﺮﻭﺍ ﻟﻠﺘﺼﺪﻱ ﻟﻠﺤﻤﻠﺔ ﺍﻟﺼﻠﻴﺒﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ‪ ،‬ﻓﺎﺷﺘﻌﻠﺖ ﺍﳌﻌﺎﺭﻙ ﻭﺍﳌﻼﺣﻢ ﰲ ﺃﳓﺎﺀ ﻣﺘﻔﺮﻗﺔ ﻣﻦ ﺃﺭﺽ ﺍﻟﻌـﺮﺍﻕ‬
‫ﻭﺗﺸﻜﻠﺖ ﺍﻟﻜﺘﺎﺋﺐ ﻭﺍ‪‬ﺎﻣﻴﻊ ﻭﺍﻧﱪﻯ ﺍ‪‬ﺎﻫﺪﻭﻥ ﻳﺘﻠﻘﻔﻮﻥ ﺃﺭﺗﺎﻝ ﺍﻟﻌﺪﻭ ﻭﻳﺼﻄﺎﺩﻭﻥ ﺩﻭﺭﻳﺎﺗﻪ ﻭﻳﻐﲑﻭﻥ ﻋﻠﻰ‬
‫ﻣﻮﺍﻗﻌﻪ‪ ،‬ﻭﻗﺪ ﺷﻬﺪﻧﺎ ﺑﻔﻀﻞ ﺍﷲ ﺧﺴﺎﺋﺮﻩ ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﺗﻜﺒﺪﻫﺎ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﻌﺮﺍﻕ ﻛﻠﻬﺎ‪ ،‬ﻓﻜﺎﻥ ﻣﻦ ﻣﻔﺎﺧﺮ‬
‫ﻫﺬﺍ ﺍﻟﻔﺘﺢ ﺃﻥ ﺗﻌﻈﻢ ﻧﻔﻮﺱ ﺃﺑﻨﺎﺀ ﺍﳉﻬﺎﺩ ﻭﺗﻨﻬﺎﺭ ﺃﻣﺎﻣﻬﺎ ﺃﺳﺎﻃﲑ ﺍﻵﻻﺕ ﺍﳊﺮﺑﻴﺔ ﺍﳊﺪﻳﺜﺔ ﻓﻬﻤﻤﻬﻢ ﺍﻵﻥ ﻗـﺪ‬
‫ﲢﺮﺭﺕ ﻣﻦ ﺃﻭﻫﺎﻡ ﺍﻟﻌﺠﺰ ﻭﺍﳋﻮﻑ ﻭﺍﻧﻄﻠﻘﺖ ﺇﱃ ﻣﻴﺎﺩﻳﻦ ﺍﳉﺪ ﻭﺍﻟﻌﻤﻞ‪.‬‬
‫ﺭﺍﺑﻌﺎ‪ :‬ﺃﺣﺮﺯﺕ ﻣﻌﺮﻛﺔ ﺍﻟﻔﻠﻮﺟﺔ ﻧﺼﺮﹰﺍ ﻋﺴﻜﺮﻳﹰﺎ ﺍﺳﺘﺮﺗﻴﺠﻴﹰﺎ ﻣﻬﻤﺎ‪ ،‬ﻓﺎﳉﻤﻴﻊ ﻋﻠﻰ ﺩﺭﺍﻳـﺔ ﺑﺘﻔـﻮﻕ ﺍﻵﻟـﺔ‬
‫ﺍﻟﻌﺴﻜﺮﻳﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻭﺗﻄﻮﺭ ﺟﻴﻮﺷﻬﺎ ﻭﻧﻈﺎﻣﻬﺎ ﺍﳊﺮﰊ ﺍﻟﺬﻱ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺿﺮﺏ ﺍﻷﻫﺪﺍﻑ ﻋﻦ ﺑﻌـﺪ ﺩﻭﻥ‬

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‫‪٣٧٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﺘﺤﺎﻡ ﻭﺍﺷﺘﺒﺎﻙ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻔﺘﺮﺽ ﺃﻥ ﻳﺆﻣﻦ ﺳﻼﻣﺔ ﺍﳉﻨﺪﻱ ﺍﻷﻣﺮﻳﻜﻲ ﺩﻭﻥ ﺃﻥ ﻳﺴﺘﻬﻠﻚ ﰲ ﻣﻌﺎﺭﻙ ﺧﻄﺮﺓ‬
‫ﺗﻜﻠﻔﻪ ﺭﻭﺣﻪ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻔﻠﻮﺟﺔ ﺍﺳﺘﺪﺭﺟﺖ ﻫﺬﻩ ﺍﻵﻟﺔ ﺍﻟﻀﺨﻤﺔ ‪ -‬ﻭﻓﻖ ﺧﻄﺔ ﻣـﺪﺑﺮﺓ ‪ -‬ﺍﺳـﺘﺪﺭﺟﺘﻬﺎ ﺇﱃ‬
‫ﺣﺮﺏ ﺷﻮﺍﺭﻉ ﻗﺎﺳﻴﺔ ﻏﲑ ﻣﻨﺘﻈﻤﺔ ﺗﺴﺘﱰﻑ ﺟﻬﺪﻫﺎ ﻭﻃﺎﻗﺘﻬﺎ ﻭﻋﺘﺎﺩﻫﺎ‪ ،‬ﻭﺃﺻﺒﺢ ﺍﳉﻨﺪﻱ ﺍﻷﻣﺮﻳﻜﻲ ﻳﻮﺍﺟﻪ‬
‫ﺍﳌﻮﺕ ﻭﺍﳍﻼﻙ ﻣﻦ ﺣﻴﺚ ﻻ ﳛﺘﺴﺐ‪ ،‬ﻭﺃﺭﻏﻢ ﺍﻷﻣﺮﻳﻜﺎﻥ ﻋﻠﻰ ﺍﻟﱰﻭﻝ ﺇﱃ ﺍﻷﺯﻗﺔ ﻭﺍﻟﺸﻮﺭﻉ ﻭﺍﻟﺪﺧﻮﻝ ﺇﱃ‬
‫ﺍﻟﺒﻴﻮﺕ ﻭﺍﻷﺑﻨﻴﺔ‪ ،‬ﻓﺎﻧﻜﺸﻒ ﺍﻟﻌﺪﻭ ﻟﻨﲑﺍﻥ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﻛﻤﺎﺋﻨﻬﻢ ﻭﻓﺎﺟﺄﺗﻪ ﻗﺪﺭ‪‬ﻢ ﻋﻠﻰ ﺍﳌﻨﺎﻭﺭﺓ ﻭﺍﻟﻜﺮ ﻭﺍﻟﻔﺮ‪،‬‬
‫ﻭﺍﺿﻄﺮ ﳋﻮﺽ ﻣﻌﺎﺭﻙ ﻗﺮﻳﺒﺔ ﱂ ﻳﻌﻬﺪﻫﺎ‪ ،‬ﺗﻜﺒﺪ ﻓﻴﻬﺎ ﺧﺴﺎﺋﺮ ﻋﻈﻴﻤﺔ ﰲ ﺍﻷﺭﻭﺍﺡ ﻭﺍﻵﻟﻴﺎﺕ ﺗﺰﻳـﺪ ﻋﻠـﻰ‬
‫ﺍﳌﺌﺎﺕ ﻭﺍﻟﻌﺸﺮﺍﺕ‪.‬‬
‫ﺧﺎﻣﺴﺎ‪ :‬ﲡﺮﻋﺖ ﺍﻹﺩﺍﺭﺓ ﺍﻟﻌﺴﻜﺮﻳﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ ﺍﳍﺰﳝﺔ ﺍﻟﻨﻔﻴﺔ ﺍﻟﻜﱪﻯ؛ ﻓﻘﺪ ﺑﺪﻯ ﻭﺍﺿﺤﹰﺎ ﻟﻌﺮﺍﰊ ﻫﺬﻩ ﺍﳊﺮﺏ‬
‫ﻭﳐﻄﻄﻴﻬﺎ؛ ﺃﻥ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻻ ﻳﻮﻗﻔﻬﻢ ﺃﻱ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺮﺩﻉ‪ ،‬ﻭﻟﻮ ﻛﻠﻒ ﺫﻟﻚ ﺧﻮﺽ ﺣـﺮﺏ ﺇﺑـﺎﺩﺓ‬
‫ﺷﺎﻣﻠﺔ ﻳﺴﺘﺄﺻﻠﻮﻥ ﻓﻴﻬﺎ ﲨﻴﻌﺎﹰ‪ ،‬ﻓﺎﻟﻌﻘﻠﻴﺔ ﺍﳉﻬﺎﺩﻳﺔ ﺃﺻﺒﺤﺖ ﺍﳌﻌﻀﻠﺔ ﺍﻟﻜﱪﻯ ﺃﻣﺎﻡ ﺧﻄﻂ ﺍﳊﺮﺏ ﺍﻷﻣﺮﻳﻜﻴﺔ‬
‫ﻭﺍﻟﻌﺎﳌﻴﺔ‪ ،‬ﻭﻣﺎ ﺣﺪﺙ ﰲ ﺍﻟﻔﻠﻮﺟﺔ ﻣﻦ ﻣﻔﺎﺧﺮ ﻭﺍﻟﺜﺒﺎﺕ ﺃﻭﻫﻦ ﻧﻔﻮﺱ ﻗﺎﺩﺓ ﺍﻟﻌﺪﻭ ﻭﺟﻠـﺐ ﳍـﻢ ﺍﻟﻜﺂﺑـﺔ‬
‫ﻭﺍﻟﻀﺠﺮ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻹﺭﺑﺎﻙ ﺍﳌﻌﻨﻮﻱ‪ ،‬ﻭﻣﺎ ﻳﻨﺘﻈﺮﻫﻢ ﺃﺩﻫﻰ ﻭﺃﻣﺮ ﺑﻌﻮﻥ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺳﺎﺩﺳﺎ‪ :‬ﺃﺳﻬﻤﺖ ﺍﻟﻔﻠﻮﺟﺔ ﺑﺜﺒﺎ‪‬ﺎ ﻭﺭﺑﺎﻃﺔ ﺟﺄﺷﻬﺎ ﺑﻜﺸﻒ ﺍﻟﻠﺜﺎﻡ ﻋﻦ ﻭﺟﻮﻩ ﺍﻟﺮﺩﺓ ﻭﺍﻟﻨﻔـﺎﻕ ﻭﺍﻟﻌﻤﺎﻟـﺔ‪،‬‬
‫ﻭﺧﻠﻌﺖ ﺛﻮﺏ ﺍﻟﺪﺟﻞ ﺍﻟﺬﻱ ﺗﺴﺮﺑﻠﺖ ﺑﻪ ﺣﻜﻮﻣﺔ ﻋﻼﻭﻱ ﺍﳌﺮﺗﺪﺓ‪ ،‬ﻭﻛﺸﻔﺖ ﺍﻟﺰﻳﻒ ﺍﻟﺬﻱ ﺗﺮﺩﺩﻩ ﻣﻦ ﺃ‪‬ﺎ‬
‫ﺗﺮﻳﺪ ﻣﺼﻠﺤﺔ ﺍﻟﻌﺮﺍﻗﻴﲔ ﻭﺗﻘﻮﻡ ﻋﻠﻰ ﺣﻘﻦ ﺩﻣﺎﺋﻬﻢ ﻭﲡﻨﻴﺒﻬﻢ ﺍﳊﺮﻭﺏ ﻭﺍﻟـﻮﻳﻼﺕ ﻭﺗـﺸﻘﻰ ﰲ ﻛـﺴﺐ‬
‫ﺭﺿﺎﻫﻢ‪ ،‬ﰒ ﻳﺮﺍﻫﺎ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ﻭﻫﻲ ﺗﺴﺎﺭﻉ ﰲ ﺇﻧﻔﺎﺫ ﻗﺮﺍﺭ ﺍﳊﺮﺏ ﻋﻠﻰ ﺍﻟﻔﻠﻮﺟﺔ ﻭﺗﻐﻤﺲ ﻳﺪﻳﻬﺎ ﰲ ﺩﻣـﺎﺀ‬
‫ﺃﺑﻨﺎﺀ ﺍﳌﺪﻳﻨﺔ ﺍﻟﻄﺎﻫﺮﺓ‪ ،‬ﻭﺗﻘﺘﻞ ﺍﻵﻻﻑ ﻣﻨﻬﻢ ﻭﺗﺸﺮﺩ ﻋﺸﺮﺍﺕ ﺍﻷﻟﻮﻑ ﻭﺗﺸﺮﻑ ﻋﻠﻰ ﻋﻤﻠﻴـﺎﺕ ﺍﻟﺘـﺪﻣﲑ‬
‫ﻭﺍﻟﺘﺨﺮﻳﺐ ﻭﻫﺘﻚ ﺍﻷﻋﺮﺍﺽ ﻭﺳﻠﺐ ﺍﻷﻣﻮﺍﻝ ﲢﺖ ﺍﺳﻢ ﳏﺎﺭﺑﺔ ﺍﻹﺭﻫﺎﺏ ﻭﺍﳌﺼﻠﺤﺔ ﺍﻟﻮﻃﻨﻴﺔ‪.‬‬
‫ﺳﺎﺑﻌﺎ‪ :‬ﺃﺳﻘﻄﺖ ﺍﳌﻌﺮﻛﺔ ﺍﻟﻘﻨﺎﻉ ﺍﻟﺰﺍﺋﻒ ﻋﻦ ﻗﺒﺎﺋﺢ ﺍﻟﺴﺤﻨﺔ ﺍﻟﺮﺍﻓﻀﻴﺔ ﺍﳍﺎﻟﻜﺔ‪ ،‬ﻓﻘﺪ ﺃﻭﻏﻠﻮﺍ ﲝﻘﺪﻫﻢ ﰲ ﻫﺬﻩ‬
‫ﺍﳌﻌﺮﻛﺔ‪ ،‬ﻭﺑﻠﺆﻡ ﻇﺎﻫﺮ ﺷﺎﺭﻛﻮﺍ ﰲ ﺍﳊﻤﻠﺔ ﺍﻟﻌﺴﻜﺮﻳﺔ ﻋﻠﻰ ﺍﻟﻔﻠﻮﺟﺔ ﲟﺒﺎﺭﻛﺔ ﻣﻦ ﺇﻣـﺎﻡ ﺍﻟﻜﻔـﺮ ﻭﺍﻟﺰﻧﺪﻗـﺔ‬
‫ﺍﻟﺴﻴﺴﺘﺎﱐ‪ ،‬ﻭﻛﺎﻥ ﳍﻢ ﻃﻮﻝ ﻛﺒﲑ ﰲ ﻋﻤﻠﻴﺎﺕ ﺍﻟﻘﺘﻞ ﻭﺍﻟﻨﻬﺐ ﻭﺍﻟﺘﺨﺮﻳﺐ‪ ،‬ﻭﺍﺳﺘﺒﺎﺣﺔ ﺃﺭﻭﺍﺡ ﺍﻟﻌـﺰﻝ ﻣـﻦ‬
‫ﺍﻷﻃﻔﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺸﻴﻮﺥ‪ ،‬ﺑﻞ ﺍﺳﺘﺰﻟﺘﻬﻢ ﻧﻔﻮﺳﻬﻢ ﺍﻟﻜﺮﻳﻬﺔ ﺇﱃ ﺟﺮﺍﺋﻢ ﻋﻈﺎﻡ‪ ،‬ﻓﺠﻌﻠﻮﺍ ﻳﻘﺘﺤﻤﻮﻥ ﺑﻴـﻮﺕ‬
‫ﺍﷲ ﺍﻵﻣﻨﺔ ﻭﻳﺪﻧﺴﻮ‪‬ﺎ‪ ،‬ﻭﻳﻌﻤﺪﻭﺍ ﺇﱃ ﺗﻌﻠﻴﻖ ﺻﻮﺭ ﺷﻴﻄﺎ‪‬ﻢ ﺍﻟﺴﻴﺴﺘﺎﱐ ﻋﻠﻰ ﺍﳉﺪﺭﺍﻥ ﻭﳜﻄﻮﻥ ﻋﻠﻴﻬﺎ ﲝﻘﺪ‪:‬‬
‫)ﺍﻟﻴﻮﻡ ﺃﺭﺿﻜﻢ ﻭﻏﺪﹰﺍ ﻋﺮﺿﻜﻢ(‪.‬‬
‫ﻭﻟﻠﻌﻠﻢ؛ ﻓﺈﻥ ‪ %٩٠‬ﻣﻦ ﺍﳊﺮﺱ ﺍﻟﻮﺛﲏ ﻫﻢ ﻣﻦ ﺍﻟﺮﻭﺍﻓﺾ ﺍﳊﺎﻗﺪﻳﻦ ﻭ‪ %١٠‬ﻫﻢ ﻣـﻦ ﻗـﻮﺍﺕ ﺍﻟﺒـﺸﻤﺮﻗﺔ‬
‫ﺍﻟﻜﺮﺩﻳﺔ‪.‬‬
‫ﻭﺻﺪﻕ ﻣﻦ ﻗﺎﻝ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻟﺮﺍﻓﻀﺔ‪) :‬ﺃ‪‬ﻢ ﺑﺬﺭﺓ ﻧﺼﺮﺍﻧﻴﺔ‪ ،‬ﻏﺮﺳﺘﻬﺎ ﺍﻟﻴﻬﻮﺩﻳﺔ‪ ،‬ﰲ ﺃﺭﺽ ﳎﻮﺳﻴﺔ(‪.‬‬
‫ﺛﺎﻣﻨﺎ‪ :‬ﺍﻧﻜﺸﺎﻑ ﺍﳋﻄﻮﻁ ﺍﳋﻔﻴﺔ ﻷﻋﺪﺍﺀ ﺍﳉﻬﺎﺩ ﰲ ﻫﺬﻩ ﺍﳌﻌﺮﻛﺔ‪ ،‬ﻓﻘﺪ ﺑﺮﺯ ﻓﻴﻬﺎ ﻣﺸﺎﺭﻛﺎﺕ ﻋﺴﻜﺮﻳﺔ ﻋﺪﺓ‬
‫ﻟﺼﻔﻮﻑ ﺧﻠﻔﻴﺔ ﻣﻌﺎﺩﻳﺔ؛ ﻓﻘﺪ ﺍﺗﻀﺢ ﻣﺸﺎﺭﻛﺔ ‪ ٨٠٠‬ﺟﻨﺪﻱ ﺇﺳﺮﺍﺋﻴﻠﻲ ﰲ ﺍﳌﻌﺮﻛـﺔ‪ ،‬ﻭﻗـﺪ ﺭﺍﻓﻘﻬـﻢ ‪١٨‬‬

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‫‪٣٧٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺣﺎﺧﺎﻣﹶﺎ ﻗﻀﻰ ﺍﻟﻜﺜﲑ ﻣﻨﻬﻢ ﻛﻤﺎ ﺗﻨﺎﻗﻠﺖ ﺫﻟﻚ ﺻﺤﻔﻬﻢ ﻭﻭﺳﺎﺋﻞ ﺇﻋﻼﻣﻬﻢ‪ .‬ﻛﻤﺎ ﻇﻬﺮﺕ ﻣﺸﺎﺭﻛﺔ ﺃﺭﺩﻧﻴﺔ‬
‫ﻋﺴﻜﺮﻳﺔ ﻣﻦ ﻗﺒﻞ ﺿﺒﺎﻁ ﺃﺭﺩﻧﻴﲔ ﺷﺎﺭﻛﻮﺍ ﰲ ﺍﻟﺘﺨﻄﻴﻂ ﻭﺍﻻﻗﺘﺤﺎﻡ ﺍﻟﻌﺴﻜﺮﻱ ﻟﻠﻤﺪﻳﻨﺔ‪ .‬ﻭﺫﻟﻚ ﻳﺪﻝ ﻋﻠـﻰ‬
‫ﲢﻘﻖ ﺍﳉﻤﻴﻊ ﻣﻦ ﺃﻥ ﺍﻟﻔﻠﻮﺟﺔ ﻫﻲ ﻗﺎﻋﺪﺓ ﺟﻬﺎﺩﻳﺔ ﺗﺆﺭﻕ ﻟﻴﻞ ﺃﻋﺪﺍﺀ ﺍﻟﺪﻳﻦ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﺮﺗﺪﻳﻦ‪.‬‬
‫ﺗﺎﺳﻌﺎ‪ :‬ﻣﻦ ﻧﺘﺎﺋﺞ ﺍﳌﻌﺮﻛﺔ ﺍﻟﺸﺎﳐﺔ؛ ﲡﺪﺩ ﺍﻟﺪﻣﺎﺀ ﰲ ﻋﺮﻭﻕ ﺃﺑﻨﺎﺀ ﺍﳉﻬﺎﺩ‪ ،‬ﻭﺗﺰﺍﻳﺪ ﺣﺮﺻﻬﻢ ﻋﻠﻰ ﺍﻻﺭﺗﻘـﺎﺀ‬
‫ﺑﺎﻟﻌﻤﻞ ﺍﳉﻬﺎﺩﻱ ﳓﻮ ﺃﻫﺪﺍﻓﻪ ﺍﳌﻨﺸﻮﺩﺓ ﻭﺧﻄﻄﻪ ﺍﳌﻮﻋﻮﺩﺓ‪ ،‬ﻓﻘﺪ ﺃﻓﺮﺯﺕ ﺍﳌﻌﺮﻛﺔ ﺟﻴﻼ ﻣﻦ ﺍﻟﻘﺎﺩﺓ ﻭﺍﻟﻄﺎﻗﺎﺕ‬
‫ﻭﺍﳋﱪﺍﺕ ﺍﻟﱵ ﺗﻌﺘﱪ ﺑﺎﻷﺣﺪﺍﺙ‪ ،‬ﻭﺗﺘﺄﻣﻞ ﰲ ﺍﻟﺘﺠﺎﺭﺏ ﻭﺍﳌﻤﺎﺭﺳﺎﺕ ﻭﺍﳌﻜﺘﺴﺒﺎﺕ ﻭﲤﻌﻦ ﺑﻌﺰﻡ ﰲ ﺍﻟﻄﺮﻳـﻖ‬
‫ﺍﳌﺮﺳﻮﻡ ﻭﻗﺪ ﺻﻘﻠﺘﻬﺎ ﺷﺪﺍﺋﺪ ﺍﳌﻌﺮﻛﺔ‪ ،‬ﻭﺃﺧﺮﺟﺘﻬﺎ ﰲ ﻗﺎﻟﺐ ﻗﻮﻱ ﻣﺘﲔ‪.‬‬
‫ﻳﻘﻮﻝ ﺳﻴﺪ ﺭﲪﻪ ﺍﷲ ﰲ "ﺍﻟﻈﻼﻝ"‪) :‬ﻓﻔﻲ ﻣﻌﺎﻧﺎﺓ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺍﻟﺘﻌﺮﺽ ﻟﻠﻤﻮﺕ ﰲ ﻛﻞ ﺟﻮﻟﺔ ﻣـﺎ‬
‫ﻳﻌﻮﺩ ﺍﻟﻨﻔﺲ ﺍﻻﺳﺘﻬﺎﻧﺔ ‪‬ﺬﺍ ﺍﳋﻄﺮ ﺍﳌﺨﻮﻑ ﺍﻟﺬﻱ ﻳﻜﻠﻒ ﺍﻟﻨﺎﺱ ﻛﺜﲑﹰﺍ ﻣﻦ ﻧﻔﻮﺳﻬﻢ ﻭﺃﺧﻼﻗﻬﻢ ﻭﻣﻮﺍﺯﻳﻨﻬﻢ‬
‫ﻭﻗﻴﻤﻬﻢ ﻟﻴﺘﻘﻮﻩ‪ ،‬ﻭﻫﻮ ﻫﲔ ﻫﲔ ﻋﻨﺪ ﻣﻦ ﻳﻌﺘﺎﺩ ﻣﻼﻗﺎﺗﻪ ﺳﻮﺍﺀ ﺳﻠﻢ ﻣﻨﻪ ﺃﻭ ﻻﻗﺎﻩ ﻭﺍﻟﺘﻮﺟﻪ ﺑﻪ ﷲ ﰲ ﻛﻞ ﻣﺮﺓ‬
‫ﻳﻔﻌﻞ ﰲ ﺍﻟﻨﻔﺲ ﰲ ﳊﻈﺎﺕ ﺍﳋﻄﺮ ﺷﻴﺌﺎ ﻳﻘﺮﺑﻪ ﻟﻠﺘﺼﻮﺭ ﻓﻌﻞ ﺍﻟﻜﻬﺮﺑﺎﺀ ﺑﺎﻷﺟﺴﺎﻡ ﻭﻛﺄﻧﻪ ﺻـﻴﺎﻏﺔ ﺟﺪﻳـﺪﺓ‬
‫ﻟﻠﻘﻠﻮﺏ ﻭﺍﻷﺭﻭﺍﺡ ﻋﻠﻰ ﺻﻔﺎﺀ ﻭﻧﻘﺎﺀ ﻭﺻﻼﺡ‪ ،‬ﰒ ﻫﻲ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻈﺎﻫﺮﺓ ﻹﺻـﻼﺡ ﺍﳉﻤﺎﻋـﺔ ﺍﻟﺒـﺸﺮﻳﺔ‬
‫ﻛﻠﻬﺎ‪ ..‬ﻋﻦ ﻃﺮﻳﻖ ﻗﻴﺎﺩ‪‬ﺎ ﺑﺄﻳﺪﻱ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺍﻟﺬﻳﻦ ﻓﺮﻏﺖ ﻧﻔﻮﺳﻬﻢ ﻣﻦ ﻛﻞ ﺃﻋﺮﺍﺽ ﺍﻟﺪﻧﻴﺎ ﻭﻛﻞ ﺯﺧﺎﺭﻓﻬﺎ‪،‬‬
‫ﻭﻫﺎﻧﺖ ﻋﻠﻴﻬﻢ ﺍﳊﻴﺎﺓ ﻭﻫﻢ ﳜﻮﺿﻮﻥ ﻏﻤﺎﺭ ﺍﳌﻮﺕ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﱂ ﻳﻌﺪ ﰲ ﻗﻠﻮ‪‬ﻢ ﻣﺎ ﻳـﺸﻐﻠﻬﻢ ﻋـﻦ ﺍﷲ‬
‫ﻭﺍﻟﺘﻄﻠﻊ ﺇﱃ ﺭﺿﺎﻩ‪.‬‬
‫ﻭﺣﲔ ﺗﻜﻮﻥ ﺍﻟﻘﻴﺎﺩﺓ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻳﺪﻱ ﺗﺼﻠﺢ ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﻭﻳﺼﻠﺢ ﺍﻟﻌﺒﺎﺩ ﻭﻳﺼﺒﺢ ﻋﺰﻳﺰﹰﺍ ﻋﻠﻰ ﻫـﺬﻩ‬
‫ﺍﻷﻳﺪﻱ ﺃﻥ ﺗﺴﻠﻢ ﺭﺍﻳﺔ ﺍﻟﻘﻴﺎﺩﺓ ﻟﻠﻜﻔﺮ ﻭﺍﻟﻀﻼﻝ ﻭﺍﻟﻔﺴﺎﺩ ﻭﻫﻲ ﻗﺪ ﺍﺷﺘﺮ‪‬ﺎ ﺑﺎﻟﺪﻣﺎﺀ ﻭﺍﻷﺭﻭﺍﺡ ﻭﻛﻞ ﻋﺰﻳـﺰ‬
‫ﻭﻏﺎﻝ ﺃﺭﺧﺼﺘﻪ ﻟﺘﺘﺴﻠﻢ ﻫﺬﻩ ﺍﻟﺮﺍﻳﺔ ﻻ ﻟﻨﻔﺴﻬﺎ ﻭﻟﻜﻦ ﷲ‪.‬‬
‫ﰒ ﻫﻮ ﺑﻌﺪ ﻫﺬﺍ ﻛﻠﻪ ﺗﻴﺴﲑ ﺍﻟﻮﺳﻴﻠﺔ ﳌﻦ ﻳﺮﻳﺪ ﺍﷲ ‪‬ﻢ ﺍﳊﺴﻦ ﻟﻴﻨﺎﻟﻮﺍ ﺭﺿﺎﻩ ﻭﺟﺰﺍﺅﻩ ﺑﻐﲑ ﺣﺴﺎﺏ ﻭﺗﻴـﺴﲑ‬
‫ﺍﻟﻮﺳﻴﻠﺔ ﳌﻦ ﻳﺮﻳﺪ ﺍﷲ ‪‬ﻢ ﺍﻟﺴﻮﺀ ﻟﻴﻜﺴﺒﻮﺍ ﻣﺎ ﻳﺴﺘﺤﻘﻮﻥ ﻋﻠﻴﻪ ﻏﻀﺒﻪ ﻭﻓﻖ ﻣﺎ ﻳﻌﻠﻤﻪ ﻣﻦ ﺳـﺮﻩ ﻭﺩﺧﻴﻠﺘـﻪ(‬
‫ﺍﻧﺘﻬﻰ ﻛﻼﻣﻪ ﺭﲪﻪ ﺍﷲ‪.‬‬
‫ﻋﺎﺷﺮﺍ‪ :‬ﺷﻬﺎﺩﺓ ﺍﻻﺻﻄﻔﺎﺀ؛ ﻓﻘﺪ ﺗﺸﺮﻓﺖ ﻫﺬﻩ ﺍﻟﻌﺼﺎﺑﺔ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺃﻥ ﻳﻜﻮﻥ ﻃﺮﻳﻘﻬﺎ ﻣﺮﺳـﻮﻣﹰﺎ ﺑـﺪﻣﺎﺀ‬
‫ﺃﺑﻨﺎﺋﻬﺎ ﻣﻦ ﺍﻟﺸﻬﺪﺍﺀ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻛﺒﺎﺭ ﻗﺎﺩ‪‬ﺎ ﻭﻛﻮﺍﺩﺭﻫﺎ ﻋﻠﻰ ﺍﳋﻂ ﺍﻷﻭﻝ‪ ،‬ﻓﺈﻥ ﺩﻝ ﺫﻟﻚ ﻋﻠﻰ ﺷـﻲﺀ ﺩﻝ‬
‫ﻋﻠﻰ ﺻﺪﻕ ﺃﺑﻨﺎﺀ ﻫﺬﺍ ﺍﳉﻬﺎﺩ ﻭﲡﺮﺩ ﳘﻤﻬﻢ ﻭﻋﺰﺍﺋﻤﻬﻢ ﻟﺘﺤﻘﻴﻖ ﻣﻄﺎﻟﺐ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺘﻮﺣﻴﺪ ﺑﺘﻔﺎﻥ‬
‫ﻭﺇﺧﻼﺹ‪ ،‬ﻭﺑﺸﺎﺭ‪‬ﻢ ﺍﻷﺧﺮﻯ ﺃﻥ ﺍﷲ ﺍﺻﻄﻔﻰ ﺃﺧﻴﺎﺭﻫﻢ ﻭﳒﺒﺎﺋﻬﻢ ﻟﻠﻘﺎﺋﻪ ﻭﻣﻮﻋﺪﻩ‪ ،‬ﻓﻜﺘﺐ ﳍﻢ ﺍﻟـﺸﻬﺎﺩﺓ‬
‫ﻭﺍﻟﻔﻮﺯ ﺑﺎﻟﺮﺿﻮﺍﻥ ﻋﻠﻰ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﺮﺟﻮﻥ ﻭﻳﻄﻠﺒﻮﻥ‪ ،‬ﻓﺤﻘﻖ ﳍﻢ ﺍﻟﻮﻋﺪ ﻭﺃﳒﺰ ﳍﻢ ﺍﻟﺴﺆﺍﻝ‪.‬‬
‫ﻓﺘﻠﻚ ﺃﺣﻮﺍﻝ ﺳﻠﻔﻬﻢ ﺍﻟﺼﺎﱀ ﳛﺮﺻﻮﻥ ﻋﻠﻰ ﺍﳌﻮﺕ ﻛﺤﺮﺹ ﺧﻠﻔﻬﻢ ﻋﻠﻰ ﺍﳊﻴﺎﺓ‪ ،‬ﻓﻘﺪ ﻛﺎﻧـﺖ ﺍﻟـﺸﻬﺎﺩﺓ‬
‫ﺃﻏﻠﻰ ﺃﻣﺎﻧﻴﻬﻢ ﻭﻛﺎﻧﻮﺍ ﻳﺴﺎﺭﻋﻮﻥ ﺇﱃ ﺍﳌﻴﺪﺍﻥ ﺣﺒﹰﺎ ﰲ ﺍﻟﻘﺘﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻓﻘﺪ ﺑﻠﻐﺖ ﻧﺴﺒﺔ ﺍﻟـﺸﻬﺪﺍﺀ ﻣـﻦ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﳎﻤﻮﻉ ﺍﳊﺮﻭﺏ ‪.%٨٠‬‬

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‫‪٣٧٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻛﺎﻥ ﺷﻬﺪﺍﺀ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﺃﻛﺜﺮ ﻣﻦ ﻧﺼﻒ ﺍﻟﺸﻬﺪﺍﺀ ﰲ ﻣﻌﺮﻛﺔ ﺍﻟﻴﻤﺎﻣﺔ‪ ،‬ﻓﻘﺪ ﺍﺳﺘﺸﻬﺪ ﻣﻨﻬﻢ ﻣـﻦ‬
‫ﺳﻜﺎﻥ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﻳﻮﻣﺌﺬ ‪ ٣٦٠‬ﻭﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻣﻦ ﻏﲑ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ‪ ،٣٠٠‬ﻭﻛﺎﻥ ﺷﻬﺪﺍﺀ ﺍﳌﻬـﺎﺟﺮﻳﻦ‬
‫ﻭﺍﻷﻧﺼﺎﺭ ﻭﺷﻬﺪﺍﺀ ﺍﻟﺘﺎﺑﻌﲔ ﳍﻢ ﺑﺈﺣﺴﺎﻥ ‪ -‬ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ‪ ٣٠٠‬ﺷﻬﻴﺪ ﺗﺎﺑﻌﻲ ﰲ ﺗﻠﻚ ﺍﳌﻌﺮﻛﺔ ‪ %٨٠-‬ﻣﻦ‬
‫ﳎﻤﻮﻉ ﺍﻟﺸﻬﺪﺍﺀ‪ ،‬ﺇﺫ ﻳﺒﻠﻎ ﻋﺪﺩ ﺷﻬﺪﺍﺀ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ ﻭﺍﻟﺘﺎﺑﻌﲔ ‪ ٩٦٠‬ﺷﻬﻴﺪﹰﺍ ﻣﻦ ﳎﻤـﻮﻉ ‪١٢٠٠‬‬
‫ﺷﻬﻴﺪ‪ .‬ﻭﻳﻜﻔﻴﻨﺎ ﺃﻥ ﻧﺬﻛﺮ ﺃﻥ ﻋﺪﺩ ﺍﻟﺸﻬﺪﺍﺀ ﻣﻦ ﺍﻟﻘﺮﺍﺀ‪ ،‬ﺣﺎﻣﻠﻲ ﺍﻟﻘﺮﺁﻥ ﻭﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺣـﲔ ﺫﺍﻙ ‪ -‬ﰲ‬
‫ﻣﻌﺮﻛﺔ ﺍﻟﻴﻤﺎﻣﺔ ‪ ٣٠٠ -‬ﺷﻬﻴﺪ‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ ‪ ،٥٠٠‬ﺃﻱ ﺃﻥ ﻧﺴﺒﺔ ﺍﻟﻘﺮﺍﺀ ﻣﻦ ﺍﻟﺸﻬﺪﺍﺀ ﰲ ﻣﻌﺮﻛـﺔ ﻭﺍﺣـﺪﺓ‬
‫ﻓﻘﻂ ‪ %٢٥‬ﰲ ﺭﻭﺍﻳﺔ‪ ،‬ﻭ ‪ %٤٥‬ﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﻫﻲ ﻧﺴﺒﺔ ﻋﺎﻟﻴﺔ ﺟﺪﹰﺍ‪.‬‬
‫ﻭﺍﻟﺬﻳﻦ ﻳﺒﺤﺜﻮﻥ ﰲ ﻣﺼﺎﺩﺭ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ؛ ﳚﺪﻭﻥ ﻭﺍﺣﺪﹰﺍ ﻣﻦ ﻛﻞ ﲬﺴﺔ ﻣﻨﻬﻢ ﻣـﺎﺕ ﻋﻠـﻰ‬
‫ﻓﺮﺍﺷﻪ ﻭﺃﺭﺑﻌﺔ ﺍﺳﺘﺸﻬﺪﻭﺍ ﰲ ﻣﻴﺎﺩﻳﻦ ﺍﳉﻬﺎﺩ‪ ،‬ﻓﻼ ﺗﻌﺠﺐ ﻣﻦ ﺳﺮﻋﺔ ﺍﻟﻔﺘـﻮﺡ ﺍﳌﺬﻫﻠـﺔ ﰲ ﺍﻟﻘـﺮﻥ ﺍﻷﻭﻝ‬
‫ﺍﳍﺠﺮﻱ ﻭﺛﺒﺎ‪‬ﺎ ﻭﺩﻭﺍﻣﻬﺎ‪.‬‬
‫ﻭﳚﺪﺭ ﺑﻨﺎ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺃﻥ ﻧﺸﻴﺪ ﺑﺜﺒﺎﺕ ﳎﺎﻫﺪﻳﻨﺎ ﺍﻷﺑﻄﺎﻝ‪ ،‬ﻭﺃﻥ ﻧﺬﻛﺮ ﻃﺮﻓﹰﺎ ﺑﺴﻴﻄﹰﺎ ﻣﻦ ﻧﻌﻢ ﺍﷲ ﻋﺰ ﻭﺟﻞ‬
‫ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺎﺕ ﻭﺍﻟﻠﻄﺎﺋﻒ ﺍﻟﺮﺑﺎﻧﻴ‪‬ﺔ ﺍﻟﱵ ﺣﻔﺘﻬﻢ ﰲ ﻣﻌﺮﻛﺘﻬﻢ ﻣﻊ ﺍﻷﻣﺮﻳﻜﺎﻥ ﻭﺃﻋﻮﺍ‪‬ﻢ ﰲ ﺍﻟﻔﻠﻮﺟـﺔ‪،‬‬
‫ﻓﻜﺎﻧﺖ ﺗﺜﺒﻴﺘﹰﺎ ﳍﻢ ﻭﺟﱪﹰﺍ ﳊﺎﳍﻢ‪.‬‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﳌﻌﺮﻛﺔ ﻭﺑﻌﺪ ﻗﺼﻒ ﺷﺪﻳﺪ ﻭﻋﻨﻴﻒ ﻷﺣﻴﺎﺀ ﺍﻟﻔﻠﻮﺟﺔ‪ ،‬ﺍﺳﺘﻴﻘﻆ ﺍ‪‬ﺎﻫـﺪﻭﻥ‬
‫ﻣﻦ ﻟﻴﻠﻬﻢ ﻓﺮﺃﻭﺍ ﺍﻵﻟﻴﺎﺕ ﻭﺍﻟﺪﺑﺎﺑﺎﺕ ﺍﻷﻣﺮﻳﻜﻴﺔ ﰲ ﺍﻟﺸﻮﺍﺭﻉ ﻭﺍﻟﻄﺮﻕ ﻭﺍﻷﻓﺮﻉ‪ ،‬ﻓﱪﺯ ﳍﻢ ﺳـﺎﺩﺍﺕ ﺃﻫـﻞ‬
‫ﺍﻹﺳﻼﻡ ﰲ ﺍﳌﻌﻤﻌﺔ‪ ،‬ﺑﻘﻴﺎﺩﺓ ﺍﻷﺥ ﺃﰊ ﻋﺰﺍﻡ ﻭﻋﻤﺮ ﺣﺪﻳﺪ ﻭ ﺃﺑﻮ ﻧﺎﺻﺮ ﺍﻟﻠﻴﱯ ﻭﺃﺑﻮ ﺍﳊﺎﺭﺙ؛ ﳏﻤﺪ ﺟﺎﺳـﻢ‬
‫ﺍﻟﻌﻴﺴﺎﻭﻱ‪ ...‬ﻭﻏﲑﻫﻢ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻷﺑﻄﺎﻝ‪ ،‬ﻓﻄﺮﺩﻭﺍ ﺍﻟﻐﺰﺍﺓ ﺇﱃ ﺃﻃﺮﺍﻑ ﺍﻟﻔﻠﻮﺟﺔ‪ ،‬ﻭﻛـﺎﻥ ﺳـﻼﺣﻬﻢ ﰲ‬
‫ﺍﳌﻌﺮﻛﺔ ﺍﻟﺒﻴﻜﺎ ﻭﺍﻟﻜﻼﺷﻨﻜﻮﻑ‪.‬‬
‫ﻭﻗﺪ ﺣﺼﻞ ﻟﻸﻣﺮﻳﻜﺎﻥ ﻣﻘﺘﻠﺔ ﻋﻈﻴﻤﺔ ﻛﺒﲑﺓ‪ ،‬ﺣﱴ ﺃﻥ ﻛﺜﲑﹰﺍ ﻣﻨﻬﻢ ﻛﺎﻧﻮﺍ ﻗﺪ ﻓﺮﻭﺍ ﻣﻦ ﺍﳌﻌﺮﻛﺔ ﻭﺍﺧﺘﺒﺌﻮﺍ ﰲ‬
‫ﺑﻌﺾ ﺑﻴﻮﺗﺎﺕ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻛﺎﻥ ﺍ‪‬ﺎﻫﺪﻭﻥ ﻳﺘﺤﺮﺟﻮﻥ ﺑﺪﺍﻳﺔ ﻣﻦ ﺍﻗﺘﺤﺎﻡ ﺗﻠﻚ ﺍﻟﺒﻴﻮﺕ ﺧﻮﻓـﹰﺎ ﻋﻠـﻰ ﺃﺫﻯ‬
‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﳌﺎ ﺗﺄﻛﺪﻭﺍ ﻣﻦ ﻭﺟﻮﺩ ﺍﳉﻨﻮﺩ ﺍﻷﻣﺮﻳﻜﺎﻥ ﺩﺧﻠﻮﻫﺎ ﻓﻮﺟﺪﻭﻫﻢ ﺧﺎﻧﺴﻮﻥ ﳐﺘﺒـﺆﻭﻥ‪ ،‬ﻓﺠﻌﻠـﻮﺍ‬
‫ﻳﻘﺘﻠﻮ‪‬ﻢ ﻗﺘﻞ ﺍﳋﻨﺎﻓﺲ ﻭﺍﻟﺬﺑﺎﺏ‪ ،‬ﻭﷲ ﺍﻟﻔﻀﻞ ﻭﺍﳌﻨﺔ‪.‬‬
‫ﻭﺑﻌﺪ ﺃﻳﺎﻡ ﻣﻦ ﺍﳌﻌﺮﻛﺔ؛ ﻋﺮﺽ ﺃﺣﺪ ﺍﻟﻘﺎﺩﺓ ﻋﻠﻰ ﻟﻸﺥ ﻋﻤﺮ ﺣﺪﻳﺪ ﻭﺍﻷﺥ ﺃﰊ ﺍﳊﺎﺭﺙ ﺟﺎﺳﻢ ﺍﻟﻌﻴﺴﺎﻭﻱ ﺃﻥ‬
‫ﳛﻠﻘﻮﺍ ﳊﺎﻫﻢ ﻭﳜﺮﺟﻮﺍ ﻣﻦ ﺍﻟﻔﻠﻮﺟﺔ ﺑﻌﺪ ﺃﻥ ﻳﺴﺮ ﳍﻢ ﻃﺮﻳﻘﺎ ﺁﻣﻨﺎ ﻟﻠﻨﺠﺎﺓ ﻭﻳﺒﺪﺃﻭﻥ ﺑﺎﻟﻌﻤﻞ ﻣـﻦ ﺍﳋـﺎﺭﺝ‪،‬‬
‫ﻓﺮﻓﺾ ﺍﻟﺒﻄﻼﻥ ﻭﻗﺎﻻ‪) :‬ﻭﺍﷲ ﻻ ﳔﺮﺝ ﻣﺎﺩﺍﻡ ﰲ ﺍﳌﺪﻳﻨﺔ ﻣﻬﺎﺟﺮ ﻭﺍﺣﺪ ﺛﺎﺑﺖ(‪ ،‬ﻓﻘـﺎﺗﻼ ﺣـﱴ ﺍﺳـﺸﻬﺪﺍ‬
‫ﺭﲪﻬﻤﺎ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﻘﺒﻠﻬﻤﺎ ﰲ ﻋﺒﺎﺩﻩ ﺍﻟﺸﻬﺪﺍﺀ‪.‬‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺑﻌﺾ ﺍﻷﺧﻮﺓ ﻗﺪ ﻗﺎﺳﻮﺍ ﺍﳉﻮﻉ ﺃﻳﺎﻣﹰﺎ ﻋﺪﻳﺪﺓ‪ ،‬ﻭﺑﻌﺪ ﺭﺟﺎﺀ ﻭﺣﺴﻦ ﻳﻘﲔ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ ﻋﺜـﺮﻭﺍ‬
‫ﻋﻠﻰ ﺑﻄﻴﺨﺔ ﻛﺒﲑﺓ‪ ،‬ﻓﻠﻤﺎ ﻓﺘﺤﻮﻫﺎ ﺇﺫﺍ ‪‬ﺎ ﲪﺮﺍﺀ ﻛﺄﺣﺴﻦ ﻣﺎ ﺗﻜﻮﻥ‪ ،‬ﻓﺄﻛﻠﻮﺍ ﻣﻨﻬﺎ ﺃﻳﺎﻣﹰﺎ ﻳﺸﺒﻌﻮﻥ ﻭﳛﻤﺪﻭﻥ‬

‫‪٣٧٩‬‬
‫‪٣٨٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻳﺘﻌﺠﺒﻮﻥ‪ ،‬ﺣﱴ ﺟﺰﻣﻮﺍ ﺃ‪‬ﻢ ﱂ ﻳﺘﺬﻭﻗﻮﺍ ﻃﻴﺐ ﻣﺄﻛﻠﻬﺎ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺒﻄﻴﺦ ﻟﻴﺲ ﻫـﺬﺍ ﺃﻭﺍﻧـﻪ‬
‫ﻭﻣﻜﺎﻧﻪ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﺑﻪ‪.‬‬
‫ﻭﻣﻨﻬﺎ ﺃﻳﻀﹰﺎ‪ :‬ﺃﻥ ﺍﻹﺧﻮﺓ ﻗﺪ ﻋﺎﻧﻮﺍ ﺍﻟﻜﺜﲑ ﻣﻦ ﻣﺄﻛﻠﻬﻢ ﻭﻣﺸﺮ‪‬ﻢ‪ ،‬ﺣﱴ ﺃ‪‬ﻢ ﻓﻘﺪﻭﺍ ﻣﻴﺎﻩ ﺍﻟﺸﺮﺏ ﻭﺷـﺤﺖ‬
‫ﻟﺪﻳﻬﻢ ﺷﺤﹰﺎ ﻋﻈﻴﻤﺎﹰ‪ ،‬ﻓﺄﺧﺬﺕ ﺍﻟﻔﻄﻮﺭ ﺗﻨﺒﺖ ﻋﻠﻰ ﺃﻓﻮﺍﻫﻬﻢ ﻭﺷﻔﺎﻫﻬﻢ‪ ،‬ﻭﳌﺎ ﳘﻮﺍ ﺑﺎﻟﺒﺤـﺚ ﻋـﻦ ﺑـﻀﻊ‬
‫ﻗﻄﺮﺍﺕ ﻣﻦ ﺍﳌﺎﺀ ﺗﺮﻭﻱ ﺷﻴﺌﹰﺎ ﻣﻦ ﺃﺟﻮﺍﻓﻬﻢ ﺍﻟﻌﻄﺸﺔ ﺩﺧﻠﻮﺍ ﺑﻴﺘﹰﺎ ﻓﻮﺟﺪﻭﺍ ﻓﻴﻪ ﺛﻼﺙ ﻗﺮﺏ ﻣـﻦ ﺍﳌـﺎﺀ ﻗـﺪ‬
‫ﺍﺻﻄﻔﺖ ﲜﺎﻧﺐ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﳕﻂ ﻏﺮﻳﺐ‪ ،‬ﻓﻠﻤﺎ ﺭﺃﻭﻫﺎ ﺗﻌﺠﺒﻮﺍ ﺇﺫ ﱂ ﻳﻌﻬﺪ ﰲ ﺍﻟﻔﻠﻮﺟﺔ ﻭﻻ ﰲ ﺍﻟﻌـﺮﺍﻕ ﺃﻥ‬
‫ﻳﺮﻯ ﺍﳌﺎﺀ ﻣﻮﺿﻮﻋﹰﺎ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺏ ﺍﳉﻤﻴﻠﺔ ﺍﻟﻐﺮﻳﺒﺔ‪ ،‬ﻓﻠﻤﺎ ﺗﺬﻭﻗﻮﺍ ﺍﳌﺎﺀ ﻋﻠﻤﻮﺍ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﻣﺎﺀ ﺍﻟﺪﻧﻴﺎ‪،‬‬
‫ﻓﺸﺮﺑﻮﺍ ﺣﱴ ﺍﺭﺗﻮﻭﺍ‪ ،‬ﻭﻳﻘﺴﻤﻮﺍ ﺑﻌﺪﻫﺎ ﺃ‪‬ﻢ ﱂ ﻳﺸﺮﺑﻮﺍ ﻣﺜﻠﻪ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫ﻭﻣﻨﻬﺎ ﺃﻳﻀﹰﺎ‪ :‬ﺃﻥ ﺃﺧﹰﺎ ﻣﻦ ﺟﺰﻳﺮﺓ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺪ ﺃﺻﻴﺐ ﰲ ﺩﻣﺎﻏﻪ ﺑﻄﻠﻘﺔ ﻗﻨﺎﺹ ﻓـﺪﺧﻠﺖ‬
‫ﻣﻦ ﺟﺒﻬﺘﻪ ﻭﺧﺮﺟﺖ ﻣﻦ ﻗﻔﺎﻩ‪ ،‬ﻓﺘﻨﺎﺛﺮﺕ ﺃﺷﻼﺀ ﺩﻣﺎﻏﻪ ﻋﻠﻰ ﻛﺘﻔﻪ ﺍﻷﳝﻦ‪ ،‬ﻓﻬﺮﻉ ﺇﺧﻮﺍﻧﻪ ﺇﻟﻴﻪ ﻭﺃﺧﺬﻭﺍ ﻣـﺎ‬
‫ﺗﻨﺎﺛﺮ ﻣﻦ ﺍﻷﺷﻼﺀ ﻭﺿﻤﻮﻫﺎ ﺇﱃ ﻣﻜﺎ‪‬ﺎ ﰒ ﺭﺑﻄﻮﺍ ﻣﻜﺎﻥ ﺇﺻﺎﺑﺘﻪ ﻭﺗﺮﻛﻮﻩ‪ ،‬ﻭﻗﺪ ﺗﻌﺎﰱ ﺑﻌﺪﻫﺎ ﺑﺄﻳـﺎﻡ‪ ،‬ﻭﻫـﻮ‬
‫ﺣﻲ ﺍﻵﻥ ﻣﺎ ﺑﻪ ﻣﻦ ﺑﺄﺱ ﺇﻻ ﺃﻥ ﻟﺴﺎﻧﻪ ﺻﺎﺭ ﺑﻪ ﺑﻌﺾ ﺍﻟﺜﻘﻞ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﺘﻘﺒﻞ ﻣﻨﻪ ﻭﻣﻦ ﺇﺧﻮﺍﻧﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﻋﻦ ﺭﻭﺍﺋﺢ ﺍﳌﺴﻚ‪ ..‬ﻭﻣﺎ ﺃﺩﺭﺍﻙ ﻣﺎ ﺭﻭﺍﺋﺢ ﺍﳌﺴﻚ؟! ﻓﻘﺪ ﺃﺑﺼﺤﺖ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻨﻘﻞ ﺍﳌﺘﻮﺍﺗﺮ ﻋﻨﺪ ﲨﻬﻮﺭ‬
‫ﺍ‪‬ﺎﻫﺪﻳﻦ‪ ،‬ﻓﻘﺪ ﺣﺪﺙ ﺍﻟﻜﺜﲑ ﻣﻦ ﺇﺧﻮﺍﻧﻨﺎ ﻋﻦ ﺍﻟﺮﻭﺍﺋﺢ ﺍﻟﻄﻴﺒﺔ ﺍﻟﱵ ﺗﻨﺒﻌﺚ ﻣﻦ ﺍﻟﺸﻬﺪﺍﺀ ﻭﺍﳉﺮﺣﻰ ﺗﻘﺒﻠـﻬﻢ‬
‫ﺍﷲ ﲨﻴﻌﹰﺎ‪.‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﻣﺎ ﺟﺮﻯ ﻟﻸﺥ ﺍﻟﺒﻄﻞ ﺃﰊ ﻃﻠﺤﺔ ﺍﻟﺒﻴﺤﺎﱐ؛ ﻓﻘﺪ ﺃﺻﻴﺐ ﺭﲪﻪ ﺍﷲ ﺇﺻﺎﺑﺔ ﺑﻠﻴﻐﺔ ﻭﺟﻌﻠﺖ ﺭﺍﺋﺤﺘﻪ‬
‫ﺍﻟﻄﻴﺒﺔ ﺗﻔﻮﺡ ﰲ ﻛﻞ ﻣﻜﺎﻥ‪ ،‬ﺣﱴ ﺍﻧﺘﺸﺮﺕ ﺑﺒﻌﺾ ﺍﻟﻄﺮﻗﺎﺕ ﻭﺍﺷﺘﻤﻬﺎ ﻛﺜﲑ ﻣﻦ ﺍﻹﺧﻮﺓ ﰒ ﻗﻀﻰ ﺷﻬﻴﺪﹰﺍ ‪-‬‬
‫ﳓﺴﺒﻪ ﻭﺍﷲ ﺣﺴﻴﺒﻪ ﻭﻻ ﻧﺰﻛﻴﻪ ﻋﻠﻰ ﺍﷲ ‪-‬‬
‫ﻭﳑﺎ ﻳﺒﻌﺚ ﻋﻠﻰ ﺍﻟﺜﺒﺎﺕ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ؛ ﻣﺎ ﺭﻭﺍﻩ ﻛﺜﲑ ﳑﻦ ﺣﻀﺮ ﺗﻠﻚ ﺍﳌﻠﺤﻤﺔ ﻣﻦ ﺃ‪‬ﻢ ﲰﻌﻮﺍ ﺻﻬﻴﻞ ﺍﳋﻴـﻮﻝ‬
‫ﻭﺻﻠﻴﻞ ﺍﻟﺴﻴﻮﻑ ﺗﺸﺘﺒﻚ ﻋﻨﺪ ﺍﺣﺘﺪﺍﻡ ﺍﳌﻌﺎﺭﻙ ﻭﺍﺷﺘﺪﺍﺩﻫﺎ‪ ،‬ﻓﺘﻌﺠﺐ ﺍﻹﺧﻮﺓ ﻣﻦ ﺫﻟﻚ ﻣـﺮﺍﺭﺍﹰ‪ ،‬ﻭﺭﺍﺣـﻮﺍ‬
‫ﻳﺴﺄﻟﻮﻥ ﺇﺧﻮﺍ‪‬ﻢ ﺍﻷﻧﺼﺎﺭ ﺇﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﺧﻴﻮﻝ ﻗﺮﻳﺒﺔ ﻣﻦ ﺍﻟﻔﻠﻮﺟﺔ‪ ،‬ﻓﺠﺰﻡ ﺍﻷﻧﺼﺎﺭ ﺑـﺎﻟﻨﻔﻲ ﻭﺃﻛـﺪﻭﺍ ﺃﻥ‬
‫ﺍﳌﻨﻄﻘﺔ ﻻ ﻳﻮﺟﺪ ﻓﻴﻬﺎ ﻣﺜﻞ ﻫﺬﻩ ﺍﳋﻴﻮﻝ‪ ،‬ﻓﻠﻠﻪ ﺍﳊﻤﺪ ﺃﻭ ﹰﻻ ﻭﺁﺧﺮﹰﺍ‪.‬‬
‫ﺭﻭﻯ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ ﻭﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ﻋﻦ ﺃﰊ ﺑﺮﺩﺓ ﺑﻦ ﻗﻴﺲ ﺃﺧﻲ ﺃﰊ ﻣﻮﺳﻰ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﻼ ﰲ ﺳﺒﻴﻠﻚ ﺑﺎﻟﻄﻌﻦ ﻭﺍﻟﻄﺎﻋﻮﻥ(‪.‬‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﺍﻟﻠﻬﻢ ﺍﺟﻌﻞ ﻓﻨﺎﺀ ﺃﻣﱵ ﻗﺘ ﹰ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭﻻ ﲢﺴﱭ ﺍﻟﺬﻳﻦ ﻗﺘﻠﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻣﻮﺍﺗﹰﺎ ﺑﻞ ﺃﺣﻴﺎﺀ ﻋﻨﺪ ﺭ‪‬ﻢ ﻳﺮﺯﻗﻮﻥ * ﻓﺮﺣﲔ ﲟﺎ ﺁﺗـﺎﻫﻢ‬
‫ﺍﷲ ﻣﻦ ﻓﻀﻠﻪ ﻭﻳﺴﺘﺒﺸﺮﻭﻥ ﺑﺎﻟﺬﻳﻦ ﱂ ﻳﻠﺤﻘﻮﺍ ‪‬ﻢ ﻣﻦ ﺧﻠﻔﻬﻢ ﺃﻻ ﺧﻮﻑ ﻋﻠﻴﻬﻢ ﻭﻻ ﻫﻢ ﳛﺰﻧﻮﻥ{‪.‬‬
‫ﻋﺶ ﻣﻠﻜﹰﺎ ﺃﻭ ﻣﺖ ﻛﺮﳝﺎ ﻓﺈﻥ ﲤﺖ ﻭﺳﻴﻔﻚ ﻣﺸﻬﻮﺭ ﺑﺴﻴﻔﻚ ﺗﻌﺬ ‪‬ﺭ‬
‫ﻫﺬﻩ ﶈﺔ ﺳﺮﻳﻌﺔ ﺗﻮﺟﺰ ﲦﺎﺭ ﻭﻧﺘﺎﺋﺞ ﺍﻟﺜﺒﺎﺕ ﻭﺍﻟﺼﻤﻮﺩ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﻔﻠﻮﺟﺔ ﺍﳌﺒﺎﺭﻛﺔ‪ ،‬ﻭﺍﻹﳒﺎﺯﺍﺕ ﺍﳊﺎﺻـﻠﺔ‬
‫ﻛﺜﲑﺓ ﺍﳌﻨﺎﻓﻊ ﺟﻠﻴﻠﺔ ﺍﻟﺘﻮﺍﺑﻊ‪ ،‬ﻳﺪﺭﻛﻬﺎ ﻭﻳﻔﻬﻤﻬﺎ ﺍﳌﻨﺼﻒ ﺍﳌﺘﺄﻣﻞ ﰲ ﺍﻷﺣﺪﺍﺙ ﻭﺍﳌﻮﺍﺿﻊ‪.‬‬

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 ‫‪٣٨١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻳﺎ ﺃﹸﻣﺔ ﺍﻹﺳﻼﻡ‪:‬‬

‫ﻗﺪ ﺗﻮﺍﻟﺖ ﻋﻠﻴﻚ ﺍﳉﺮﺍﺡ ﻭﺍﻟﻄﻌﻨﺎﺕ‪ ،‬ﻭﺃﻣﺮﺍﺿﻚ ﻭﺃﺩﻭﺍﺋﻚ ﺍﳌﻘﻌﺪﺍﺕ ﻻ ﺗﺪﺍﻭﻯ ﺇﻻ ﺑﺎﻟﺘﻮﺣﻴﺪ ﺍﳌﻌﻘﻮﺩ ﻋﻠﻰ‬
‫ﺃﻟﻮﻳﺔ ﺍﳉﻬﺎﺩ‪.‬‬
‫ﻓﻤﱴ ﺗﻘﺮﺭﻱ ﻗﺮﺍﺭﻙ ﺍﻟﺼﺤﻴﺢ ﺑﺎﻟﻨﻔﲑ ﻭﺍﻹﻧﻔﻜﺎﻙ ﻣﻦ ﺍﳉﻠﹼﺎﺩ‪ ،‬ﻭﻣﻌﺎﺭﻙ ﺍﻟﻴﻮﻡ ﻻ ﻫﺪﺃﺓ ﳍﺎ ﻭﻻ ﺳﻜﻮﻥ‪ ،‬ﻭﻗﺪ‬
‫ﺃﺣﺐ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻻ ﻳﻘﻌﺪ ﺧﻼﻑ ﺳﺮﻳﺔ ﺗﻐﺰﻭ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺑﻞ ﻛﺎﻥ ﻣﻦ ﻓﻌﻠـﻪ ﺃﻥ ﻳـﺪﱘ‬
‫ﺍﻟﻐﺰﻭ ﻭﺍﳉﻬﺎﺩ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻷﻭﻗﺎﺕ‪.‬‬
‫ﻭﺃﺫﻛﺮﻛﻢ ﲝﺪﻳﺚ ﺟﱪﻳﻞ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻌﺪ ﻏﺰﻭﺓ ﺍﻷﺣﺰﺍﺏ ﺍﻟﺬﻱ ﻳﺮﻭﻳﻪ ﺍﻟﺒﺨﺎﺭﻱ‬
‫ﻗﺎﻝ‪ :‬ﻓﻠﻤﺎ ﺍﻧﺼﺮﻑ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﱂ ﻳﻜﻦ ﺇﻻ ﺃﻥ ﻭﺿـﻊ ﺳـﻼﺣﻪ ﻓﺠﺎﺋـﻪ‬
‫ﺟﱪﻳﻞ ﻓﻘﺎﻝ‪) :‬ﺃﻭﺿﻌﺖ ﺍﻟﺴﻼﺡ؟! ﻭﺍﷲ ﺇﻥ ﺍﳌﻼﺋﻜﺔ ﱂ ﺗﻀﻊ ﺃﺳﻠﺤﺘﻬﺎ ﺑﻌﺪ‪ ،‬ﻓﺎ‪‬ﺾ ﲟﻦ ﻣﻌـﻚ ﺇﱃ ﺑـﲏ‬
‫ﻗﺮﻳﻀﺔ‪ ،‬ﻓﺈﱐ ﺳﺎﺋﺮ ﺃﻣﺎﻣﻚ ﺃﺯﻟﺰﻝ ‪‬ﻢ ﺣﺼﻮ‪‬ﻢ ﻭﺃﻗﺬﻑ ﰲ ﻗﻠﻮ‪‬ﻢ ﺍﻟﺮﻋﺐ(‪ ،‬ﻓﺴﺎﺭ ﺟﱪﻳﻞ ﰲ ﻣﻮﻛﺒﻪ ﻣـﻦ‬
‫ﺍﳌﻼﺋﻜﺔ ﻭﺭﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﺇﺛﺮﻩ ﰲ ﻣﻮﻛﺒﻪ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ‪.‬‬
‫ﻛﻴﻒ ﻫﺎﻥ ﻋﻠﻴﻜﻢ ﻳﺎ ﻣﺴﻠﻤﻮﻥ ﺃﻥ ﺗﺮﻭﻥ ﺇﺧﻮﺍﻧﻜﻢ ﻣﻦ ﺃﺑﻨﺎﺀ ﺩﻳﻨﻜﻢ ﻭﻗﺪ ﻧﺰﻝ ‪‬ﻢ ﺃﻟﻮﺍﻥ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻭﺍﻟﻘﺘﻞ‬
‫ﻭﺍﻟﺪﻣﺎﺭ ﻭﺃﻧﺘﻢ ﺁﻣﻨﻮﻥ ﰲ ﺩﻳﺎﺭﻛﻢ ﺳﺎﳌﻮﻥ ﰲ ﺃﻫﻠﻴﻜﻢ ﻭﺃﻣﻮﺍﻟﻜﻢ‪ ...‬ﻛﻴﻒ ﺫﺍﻙ؟!‬
‫ﻣﺰﺟﻨﺎ ﺩﻣﺎﻧﺎ ﺑﺎﻟﺪﻣﻮﻋﺎ ﺍﻟﺴﻮﺍﺟ ِﻢ ﻓﻠﻢ ﻳﺒﻖ ﻣﻨﺎ ﻋﺮﺿﺔ ﻟﻠﻤﺮﺍﺟ ِﻢ‬
‫ﻭﺷﺮ ﺳﻼﺡ ﺍﳌﺮ ﺩﻣﻊ ﻳﺮﻳﻘﻪ ﺇﺫﺍ ﺍﳊﺮﺏ ﺷﺒﺖ ﻧﺎﺭﻫﺎ ﺑﺎﻟﺼﻮﺍﺭ ِﻡ‬
‫ﻓﺈﻳﻬﹰﺎ ﺑﲏ ﺍﻹﺳﻼﻡ ﺇﻥ ﻭﺭﺍﺋﻜﻢ ﻭﻗﺎﺋﻊ ﻳﻠﺤﻘﻦ ﺍﻟﺬﺭﻯ ﺑﺎﳌﻨﺎﺳ ِﻢ‬
‫ﻭﻛﻴﻒ ﺗﻨﺎﻡ ﺍﻟﻌﲔ ﻣﻞﺀ ﺟﻔﻮ‪‬ﺎ ﻋﻠﻰ ﻫﻔﻮﺍﺕ ﺃﻳﻘﻈﺖ ﻛﻞ ﻧﺎﺋ ِﻢ‬
‫ﻭﺇﺧﻮﺍﻧﻜﻢ ﺑـ "ﺍﻟﻌﺮﺍﻕ" ﺃﺿﺤﻰ ﻣﻘﻴﻠﻬﻢ ﻇﻬﻮﺭ ﺍﳌﺬﺍﻛﻲ ﺃﻭ ﺑﻄﻮﻥ ﺍﻟﻘﺸﺎﻋ ِﻢ‬
‫ﻳﺴﻮﻣﻬﻢ ﺍﻟﺮﻭﻡ ﺍﳍﻮﺍﻥ ﻭﺃﻧﺘﻢ ﲡﺮﻭﻥ ﺫﻳﻞ ﺍﳋﻔﺾ ﻓﻌﻞ ﺍﳌﺴﺎ ِﱂ‬
‫ﻭﻻ ﺃﻧﺴﻰ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺃﻥ ﺃﺭﺳﻞ ﺳﻼﻣﻲ ﺇﱃ ﺷﻴﺨﻨﺎ ﻭﺃﻣﲑﻧﺎ ﺍﻟﺸﻴﺦ ﺍ‪‬ﺎﻫﺪ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺃﺳﺎﻣﺔ ﺑﻦ ﻻﺩﻥ‬
‫ﺣﻔﻈﻪ ﺍﷲ ﻭﺭﻋﺎﻩ‪ ،‬ﻓﻨﺤﻦ ﻋﻠﻰ ﺍﻟﻌﻬﺪ ﻣﺎﺿﻮﻥ ‪ -‬ﺑﻌﻮﻥ ﺍﷲ ‪ -‬ﻻ ﻧﻘﻴﻞ ﻭﻻ ﻧﺴﺘﻘﻴﻞ‪ ،‬ﻧـﺴﻴﺢ ﰲ ﺃﺭﺽ ﺍﷲ‬
‫ﺑﺴﻴﻮﻑ ﺍﳉﻬﺎﺩ‪ ،‬ﻧﻄﺎﻋﻦ ﺃﻋﺪﺍﺀ ﺍﳌﻠﺔ ﻭﻧﻨﺎﺟﺰ ﻋﺒﺎﺩ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻭﺇﻧﻜﻢ ﻟﻦ ﺗﺆﺗﻮﺍ ﻣﻦ ﻗﺒﻠﻨﺎ ﻭﻓﻴﻨﺎ ﻋﲔ ﺗﻄﺮﻑ ‪-‬‬
‫ﺑﺈﺫﻥ ﺍﷲ ‪ -‬ﻓﺄﺭﻡ ﺑﻨﺎ ﺃﻳﻨﻤﺎ ﺷﺌﺖ؛ ﻓﻠﻦ ﲡﺪ ﻣﻨﺎ ﺇﻻ ﺍﳌﺴﺎﺭﻋﺔ ﰲ ﺗﻠﺒﻴﺔ ﺍﻟﻨﺪﺍﺀ ﻭﺍﳌﺼﺎﺑﺮﺓ ﻋﻠﻰ ﳎﺎﻟﺪﺓ ﺍﻷﻋﺪﺍﺀ‪،‬‬
‫ﻓﺄﺑﺸﺮ ﲟﺎ ﻳﺴﺮﻙ ‪ -‬ﺑﻌﻮﻥ ﺍﷲ ‪ -‬ﻓﻮﺍﷲ ﻟﺌﻦ ﻧﺪﺧﻞ ﺍﻟﺴﺮﻭﺭ ﻋﻠﻰ ﻗﻠﺒﻚ ﺃﺣﺐ ﺇﻟﻴﻨﺎ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ‪ ،‬ﻓﺴﺮ‬
‫ﻋﻠﻰ ﺑﺮﻛﺔ ﺍﷲ ﻭﳓﻦ ﻣﻌﻚ‪.‬‬
‫ﺃﻧﺎ ﻣ ‪‬ﻊ ﺃﺳﺎﻣﺔ ﺣﻴﺚ ﺁﻝ ﻣﺂﻟﻪ ﻣﺎ ﺩﺍﻡ ﳛﻤﻞ ﰲ ﺍﻟﺜﻐﻮﺭ ﻟﻮﺍ ِﺀ‬
‫ﻼ ﺃﻭ ﻧﺎﻝ ﻣﱰﻟﺔ ﻣﻊ ﺍﻟﺸﻬﺪﺍﺀ‬ ‫ﺃﻧﺎ ﻣ ‪‬ﻊ ﺃﺳﺎﻣﺔ ﻧﺎﻝ ﻧﺼﺮﹰﺍ ﻋﺎﺟ ﹰ‬

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‫‪٣٨٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺳﻼﻣﻲ ﺃﻳﻀﺎﹰ؛ ﺇﱃ ﺍﻹﺧﻮﺓ ﺍ‪‬ﺎﻫﺪﻳﻦ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺍﳌﻼ ﳏﻤﺪ ﻋﻤﺮ ﺣﻔﻈﻪ ﺍﷲ‪ ،‬ﻭﺍﻟـﺸﻴﺦ‬
‫ﺍ‪‬ﺎﻫﺪ ﺍﻟﺪﻛﺘﻮﺭ ﺃﳝﻦ ﺍﻟﻈﻮﺍﻫﺮﻱ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﺍﳊﺒﻴﺐ ﺃﰊ ﺍﻟﻠﻴﺚ ﺍﻟﻘﺎﲰﻲ‪ ،‬ﻭﺇﱃ ﺑـﺎﻗﻲ ﺍﻹﺧـﻮﺓ ﺍﻟـﺬﻳﻦ ﱂ‬
‫ﺃﺫﻛﺮﻫﻢ‪.‬‬
‫ﻭﺳﻼﻣﻲ ﺇﱃ ﺍﻷﺳﻮﺩ ﰲ ﺟﺰﻳﺮﺓ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﳛﻔﻈﻜﻢ ﻭﻳﺮﻋـﺎﻛﻢ‪ ،‬ﻓﻘﻠﻮﺑﻨـﺎ‬
‫ﲣﻔﻖ ﺑﻜﻢ ﻭﺃﻟﺴﻨﺘﻨﺎ ﺗﻠﻬﺞ ﺑﺎﻟﺪﻋﺎﺀ ﻟﻜﻢ‪.‬‬
‫ﻭﺳﻼﻣﻲ ﺇﱃ ﺍﻹﺧﻮﺓ ﰲ ﺍﻟﺸﻴﺸﺎﻥ؛ ﺃﰊ ﺣﻔﺺ ﻭﺍﻟﺴﻴﻒ ﻭﺇﺧﻮﺍ‪‬ﻢ‪.‬‬
‫ﻭﺇﱃ ﺍﻹﺧﻮﺓ ﺍﻟﺼﺎﺩﻗﲔ ﺍﳌﻮﺣﺪﻳﻦ ﰲ ﺃﺭﺽ ﺍﻹﺳﺮﺍﺀ ﻭﺍﳌﻌﺮﺍﺝ‪.‬‬
‫ﻭﺇﱃ ﺍ‪‬ﺎﻫﺪﻳﻦ ﰲ ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻠﻔﻴﺔ ﻟﻠﺪﻋﻮﺓ ﻭﺍﻟﻘﺘﺎﻝ؛ ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺍﻷﺥ ﺍﳊﺒﻴﺐ ﺃﰊ ﻣﺼﻌﺐ ﻋﺒﺪ ﺍﻟﻮﺩﻭﺩ‪.‬‬
‫ﻭﺳﻼﻣﻲ ﺇﱃ ﺑﺎﻗﻲ ﺍ‪‬ﺎﻫﺪﻳﻦ ﰲ ﺃﺭﺍﺿﻲ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﺗﻘﺒﻞ ﺍﷲ ﻣﻨﺎ ﻭﻣﻨﻜﻢ ﺻﺎﱀ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﻛﻞ ﻋﺎﻡ ﻭﺃﻧﺘﻢ ﲞﲑ‪ ،‬ﻭﻟﻴﻬﻨﻜﻢ ﻣﺎ ﺃﺻﺒﺤﺘﻢ ﻓﻴﻪ ﳑﺎ ﺃﺻﺒﺢ ﺍﻟﻨﺎﺱ ﻓﻴﻪ‬
‫ﰲ ﻫﺬﺍ ﺍﻟﻌﻴﺪ‪.‬‬
‫ﻓﻠﻴﺲ ﺍﻟﻌﻴﺪ ﳌﻦ ﻟﺒﺲ ﺍﳉﺪﻳﺪ‪ ...‬ﻭﻟﻜﻦ ﺍﻟﻌﻴﺪ ﳌﻦ ﺻﺪﻉ ﺑﺎﻟﺘﻮﺣﻴﺪ‪...‬‬
‫ﻓﻠﻴﺲ ﺍﻟﻌﻴﺪ ﳌﻦ ﻟﺒﺲ ﺍﳉﺪﻳﺪ‪ ...‬ﻭﻟﻜﻦ ﺍﻟﻌﻴﺪ ﳌﻦ ﻛﻔﺮ ﺑﺎﻟﺸﺮﻙ ﻭﺍﻟﺘﻨﺪﻳﺪ‪...‬‬
‫ﻓﻠﻴﺲ ﺍﻟﻌﻴﺪ ﳌﻦ ﻟﺒﺲ ﺍﳉﺪﻳﺪ‪ ...‬ﻭﻟﻜﻦ ﺍﻟﻌﻴﺪ ﳌﻦ ﺟﺎﻫﺪ ﺃﻭﻟﻴﺎﺀ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺘﻨﺪﻳﺪ‪...‬‬
‫}ﻭﺍﷲ ﻏﺎﻟﺐ ﻋﻠﻰ ﺃﻣﺮﻩ ﻭﻟﻜﻦ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻻ ﻳﻌﻠﻤﻮﻥ{‬
‫ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‬
‫‬

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‫‪٣٨٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻳﺎ ﻗﻮﻡ ﺃﺟﻴﺒﻮﺍ ﺩﺍﻋﻲ ﺍﷲ ﺃﲪﺪ ﻓﻀﻴﻞ ﻧﺰﺍﻝ ﺍﳋﻼﻳﻠﺔ‬

‫ﺭﺳﺎﻟﺔ ﺇﱃ ﻋﺸﺎﺋﺮ ﺑﲏ ﺣﺴﻦ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﻣﲔ ‪ ،‬ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ‪، ،‬ﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ‪...‬‬
‫ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﳌﺒﻌﻮﺙ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ ‪ ،‬ﻭﻧﺬﻳﺮﹰﺍ ﻟﻠﻨﺎﺱ ﺃﲨﻌﲔ ‪...‬‬
‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺍﻟﻐ ‪‬ﺮ ﺍﳌﻴﺎﻣﲔ ‪ ،‬ﺍﻟﺬﻳﻦ ﺍﺳﺘﺠﺎﺑﻮﺍ ﷲ ﻭﺭﺳﻮﻟﻪ ﻓﺄﻗﺎﻣﻮﺍ ﺍﻟﺪﻳﻦ ‪...‬‬
‫ﺃﻣﺎ ﺑﻌﺪ ‪..‬‬
‫ﻓﻠﻘﺪ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺭﺣﻴﻤﹰﺎ ﺑﻘﻮﻣﻪ ‪ ،‬ﺣﺮﻳﺼﹰﺎ ﻋﻠﻰ ﻫﺪﺍﻳﺘﻬﻢ ‪ ،‬ﱂ ﻳﺘﺮﻙ ﺧـﲑﹰﺍ ﺇﻻ‬
‫ﻭﺩﳍﻢ ﻋﻠﻴﻪ ‪ ،‬ﻭﻻ ﺷﺮﹰﺍ ﺇﻻ ﻭﺣﺬﺭﻫﻢ ﻣﻨﻪ ‪..‬‬
‫} ﻟﻘﺪ ﺟﺎﺀﻛﻢ ﺭﺳﻮﻝ ﻣﻦ ﺃﻧﻔﺴﻜﻢ ﻋﺰﻳﺰ ﻋﻠﻴﻪ ﻣﺎ ﻋﻨﺘﻢ ﺣﺮﻳﺺ ﻋﻠﻴﻜﻢ ﺑﺎﳌﺆﻣﻨﲔ ﺭﺅﻭﻑ ﺭﺣﻴﻢ { ‪.‬‬
‫ﺣﺜﻬﻢ ﻋﻠﻰ ﺍﻻﻣﺘﺜﺎﻝ ﻷﻭﺍﻣﺮﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺭﻏﺒﻬﻢ ﲟﺎ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﺍﻷﺟﺮ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺜﻮﺍﺏ ﺍﳉﺰﻳـﻞ ‪،‬‬
‫ﻭﺣﺬﺭﻫﻢ ﻣﻦ ﻣﻌﺼﻴﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﳐﺎﻟﻔﺔ ﺃﻣﺮﻩ ‪ ،‬ﻭﺧ ‪‬ﻮﻓﻬﻢ ﻣﻦ ﺳﺨﻄﻪ ﻭ ﺃﻟﻴﻢ ﻋﻘﺎﺑﻪ ‪ ،‬ﻭﺑﻴ‪‬ﻦ ﳍﻢ ﺍﻟـﺴﺒﻞ ‪،‬‬
‫ﻭﺟﻠﹼﻰ ﳍﻢ ﺍﻟﻄﺮﻳﻖ ﺍﳌﻮﺻﻠﺔ ﺇﱃ ﺭﺿﻮﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ‪:‬‬
‫} ﻭﺃ ﹼﻥ ﻫﺬﺍ ﺻﺮﺍﻃﻲ ﻣﺴﺘﻘﻴﻤﹰﺎ ﻓﺎﺗﺒﻌﻮﻩ ﻭﻻ ﺗﺘﺒﻌﻮﺍ ﺍﻟﺴﺒﻞ ﻓﺘﻔﺮﻕ ﺑﻜﻢ ﻋﻦ ﺳﺒﻴﻠﻪ { ‪ ،‬ﻓﺴﺒﻴﻞ ﺍﷲ ‪ :‬ﻃﺮﻳﻘـﻪ‬
‫ﻭﺩﻳﻨﻪ ﺍﻟﺬﻱ ﺷﺮﻋﻪ ﻟﻜﻢ ﻭﺍﺭﺗﻀﺎﻩ ﻭﻫﻮ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻭﺻﻰ ﺑﻪ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺃﻣﺮ ﺑﻪ ﺍﻷﻣﻢ ‪.‬‬
‫ﻭﺃﻣ ‪‬ﺮ ﺍﷲ ﺗﻌﺎﱃ ﻧﺒﻴﻪ ﳏﻤﺪﹰﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﳜﺺ ﻗﻮﻣﻪ ﻭﻋﺸﲑﺗﻪ ﺑﺎﻟﻨﺬﺍﺭﺓ ‪ ،‬ﻓﻘﺎﻝ ﺗﻌﺎﱃ ‪} :‬ﻭﺃﻧﺬﺭ‬
‫ﻋﺸﲑﺗﻚ ﺍﻷﻗﺮﺑﲔ {‪...‬‬
‫)ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ‪ :‬ﳌﺎ ﻧﺰﻟﺖ }ﻭﺃﻧﺬﺭ ﻋﺸﲑﺗﻚ ﺍﻷﻗﺮﺑﲔ{ ﻗﺎﻡ ﺭﺳﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ ﻓﻘﺎﻝ ‪ :‬ﻳﺎ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﳏﻤﺪ ‪ ،‬ﻳﺎ ﺻﻔﻴﺔ ﺑﻨﺖ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ‪ ،‬ﻳﺎ ﺑﲏ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ‪ ،‬ﻻ ﺃﻣﻠﻚ ﻟﻜﻢ ﻣﻦ‬
‫ﺍﷲ ﺷﻴﺌﹰﺎ ‪ ،‬ﺳﻠﻮﱐ ﻣﻦ ﻣﺎﱄ ﻣﺎ ﺷﺌﺘﻢ ( ‪ -‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‬
‫‪...‬‬
‫ﻓﺈﻟﻴﻜﻢ ﻳﺎ ﺃﺑﻨﺎﺀ ﻋﺸﲑﰐ ‪ ،‬ﻳﺎ ﺃﻫﻠﻲ ﻭﻗﺮﺍﺑﱵ ‪ ،‬ﺃﻭﺟﻪ ﻧﺼﻴﺤﱵ ﻫﺬﻩ ‪ ..‬ﻋﻠﻬﺎ ﺗﻜﻮﻥ ﺳـﺒﺒﹰﺎ ﰲ ﻋـﻮﺩﺓ ﻣـﻦ‬
‫ﺍﳓﺮﻑ ﻣﻨﻜﻢ ﻋﻦ ﺍﳉﺎﺩﺓ ﻭﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ‪..‬‬
‫ﻓﺈﱐ ﻭﺍﷲ ﻷﺷﻔﻖ ﻋﻠﻴﻜﻢ ﺃﻥ ﲤﺴﻜﻢ ﺍﻟﻨﺎﺭ ‪ ،‬ﺃﻭ ﻳﺼﻴﺒﻜﻢ ﺍﳋﺰﻱ ﻭﺍﻟﻌﺎﺭ ‪ ،‬ﻳﻮﻡ ﻻ ﻳﻨﻔﻊ ﻣﺎﻝ ﻭﻻ ﺑﻨـﻮﻥ ﺇﻻ‬
‫ﻣﻦ ﺃﺗﻰ ﺍﷲ ﺑﻘﻠﺐ ﺳﻠﻴﻢ ‪.‬‬
‫ﻳﺎ ﻗﻮﻡ ﻟﻘﺪ ﺃﻋﺰ ﺍﷲ ﺍﻟﻌﺮﺏ ‪‬ﺬﺍ ﺍﻟﺪﻳﻦ ‪ ..‬ﻭﺃﺧﺮﺟﻬﻢ ﺑﻪ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ ﺇﱃ ﺍﻟﻨﻮﺭ ‪ ،‬ﻭﻧﻘﻠﻬﻢ ﺑﻪ ﻣﻦ ﻋﺒـﺎﺩﺓ‬
‫ﺍﻷﻭﺛﺎﻥ ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﻟﺮﲪﻦ ‪ ،‬ﻭﺳﻮ‪‬ﺩﻫﻢ ﺑﻪ ﻋﻠﻰ ﺑﲏ ﺍﻹﻧﺴﺎﻥ ‪ ..‬ﻭﺇ‪‬ﺎ ﻭﺍﷲ ﻟﻨﻌﻤﺔ ﻋﻈﻴﻤﺔ ﺃﻥ ﺃﺭﺳﻞ ﺍﷲ ﻧﺒﻴﻨﺎ‬

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‫‪٣٨٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﳏﻤﺪﹰﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻗﻠﺐ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻴﺨﺮﺟﻬﺎ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻟﻌﺒﺎﺩ ﺇﱃ ﻋﺒﺎﺩﺓ ﺭﺏ ﺍﻟﻌﺒـﺎﺩ ‪،‬‬
‫ﻭﻣﻦ ﺿﻴﻖ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﺳﻌﺘﻬﺎ ‪ ،‬ﻭﻣﻦ ﺟﻮﺭ ﺍﻷﺩﻳﺎﻥ ﺇﱃ ﻋﺪﻝ ﺍﻹﺳﻼﻡ‪..‬‬
‫} ﻟﻘﺪ ﻣ ‪‬ﻦ ﺍﷲ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﺇﺫ ﺑﻌﺚ ﻓﻴﻬﻢ ﺭﺳﻮ ﹰﻻ ﻣﻦ ﺃﻧﻔﺴﻬﻢ ﻳﺘﻠﻮ ﻋﻠﻴﻬﻢ ﺁﻳﺎﺗﻪ ﻭﻳـﺰﻛﻴﻬﻢ ﻭﻳﻌﻠﻤﻬـﻢ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻤﺔ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻣﻦ ﻗﺒﻞ ﻟﻔﻲ ﺿﻼﻝ ﻣﺒﲔ {‪..‬‬
‫ﻧﻈﺮ ﺍﻹﻟﻪ ﳍﺎ ﻓﺒﺪﻝ ﺣﺎﳍﺎ‬ ‫ﺇﻥ ﺍﻟﱪﻳﺔ ﻳﻮﻡ ﻣﺒﻌﺚ ﺃﲪﺪ‬
‫ﺧﲑ ﺍﻟﱪﻳﺔ ﳒﻤﻬﺎ ﻭ ﻫﻼﳍﺎ‬ ‫ﺑﻞ ﻛﺮﻡ ﺍﻹﻧﺴﺎﻥ ﺣﲔ ﺍﺧﺘﺎﺭ ﻣﻦ‬
‫ﻭﺍﳊﻜﻤﺔ ﻣﻦ ﺧﻠﻖ ﺍﷲ ﻟﻌﺒﺎﺩﻩ ‪ ،‬ﺗﺘﺠﻠﻰ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﻭﻣﺎ ﺧﻠﻘﺖ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﺇﻻ ﻟﻴﻌﺒﺪﻭﻥ {‪..‬‬
‫ﻗﺎﻝ ﺍﳌﻔﺴﺮﻭﻥ ‪ ) :‬ﺃﻱ ﻟﻴﻮﺣﺪﻭﻧﲏ ﻭﺣﺪﻱ ‪ ،‬ﺃﻭ ﻟﻴﻮﺣﺪﻭﻧﲏ ﺑﺎﻟﻌﺒﺎﺩﺓ ( ﻓﺘﻮﺣﻴﺪ ﺍﷲ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺇﺫﹰﺍ ﻫﻮ ﻏﺎﻳـﺔ‬
‫ﺧﻠﻖ ﺍﷲ ﳋﻠﻘﻪ ‪ ..‬ﻭﺍﻟﻌﺒﺎﺩﺓ ﻻ ﺗﻘﺘﺼﺮ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﳊﺞ ﺑﻞ ﻫﻲ ﺃﻭﺳﻊ ﻣﻦ ﺫﻟﻚ ﻭﺃﴰﻞ‬
‫‪ ،‬ﻓﺎﻟﻌﺒﺎﺩﺓ ﻛﻤﺎ ﻓﺴﺮﻫﺎ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ‪:‬‬
‫ﺍﺳ ‪‬ﻢ ﺟﺎﻣ ‪‬ﻊ ﻟﻜﻞ ﻣﺎ ﳛﺒﻪ ﺍﷲ ﻭﻳﺮﺿﺎﻩ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ ‪..‬‬
‫ﻓﺈﻟﻴﻜﻢ ﻳﺎ ﺃﺑﻨﺎﺀ ﻋﺸﲑﰐ ‪ ،‬ﻳﺎ ﺃﻫﻠﻲ ﻭﻗﺮﺍﺑﱵ ‪ ،‬ﺃﻭﺟﻪ ﻧﺼﻴﺤﱵ ﻫﺬﻩ ‪..‬‬
‫ﻋﻠﻬﺎ ﺗﻜﻮﻥ ﺳﺒﺒﹰﺎ ﰲ ﻋﻮﺩﺓ ﻣﻦ ﺍﳓﺮﻑ ﻣﻨﻜﻢ ﻋﻦ ﺍﳉﺎﺩﺓ ﻭﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ‪..‬‬
‫ﻓﺈﱐ ﻭﺍﷲ ﻷﺷﻔﻖ ﻋﻠﻴﻜﻢ ﺃﻥ ﲤﺴﻜﻢ ﺍﻟﻨﺎﺭ ‪ ،‬ﺃﻭ ﻳﺼﻴﺒﻜﻢ ﺍﳋﺰﻱ ﻭﺍﻟﻌﺎﺭ ‪ ،‬ﻳﻮﻡ ﻻ ﻳﻨﻔﻊ ﻣﺎﻝ ﻭﻻ ﺑﻨـﻮﻥ ﺇﻻ‬
‫ﻣﻦ ﺃﺗﻰ ﺍﷲ ﺑﻘﻠﺐ ﺳﻠﻴﻢ ‪.‬‬
‫ﻳﺎ ﻗﻮﻡ ﻟﻘﺪ ﺃﻋﺰ ﺍﷲ ﺍﻟﻌﺮﺏ ‪‬ﺬﺍ ﺍﻟﺪﻳﻦ ‪..‬‬
‫ﻭﺃﺧﺮﺟﻬﻢ ﺑﻪ ﻣﻦ ﺍﻟﻈﻠﻤﺎﺕ ﺇﱃ ﺍﻟﻨﻮﺭ ‪ ،‬ﻭﻧﻘﻠﻬﻢ ﺑﻪ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻷﻭﺛﺎﻥ ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﻟﺮﲪﻦ ‪ ،‬ﻭﺳﻮ‪‬ﺩﻫﻢ ﺑـﻪ‬
‫ﻋﻠﻰ ﺑﲏ ﺍﻹﻧﺴﺎﻥ ‪ ..‬ﻭﺇ‪‬ﺎ ﻭﺍﷲ ﻟﻨﻌﻤﺔ ﻋﻈﻴﻤﺔ ﺃﻥ ﺃﺭﺳﻞ ﺍﷲ ﻧﺒﻴﻨﺎ ﳏﻤﺪﹰﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣـﻦ ﻗﻠـﺐ‬
‫ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻴﺨﺮﺟﻬﺎ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻟﻌﺒﺎﺩ ﺇﱃ ﻋﺒﺎﺩﺓ ﺭﺏ ﺍﻟﻌﺒﺎﺩ ‪ ،‬ﻭﻣﻦ ﺿﻴﻖ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﺳﻌﺘﻬﺎ ‪ ،‬ﻭﻣﻦ ﺟﻮﺭ‬
‫ﺍﻷﺩﻳﺎﻥ ﺇﱃ ﻋﺪﻝ ﺍﻹﺳﻼﻡ‪..‬‬
‫} ﻟﻘﺪ ﻣ ‪‬ﻦ ﺍﷲ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﺇﺫ ﺑﻌﺚ ﻓﻴﻬﻢ ﺭﺳﻮ ﹰﻻ ﻣﻦ ﺃﻧﻔﺴﻬﻢ ﻳﺘﻠﻮ ﻋﻠﻴﻬﻢ ﺁﻳﺎﺗﻪ ﻭﻳـﺰﻛﻴﻬﻢ ﻭﻳﻌﻠﻤﻬـﻢ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻤﺔ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻣﻦ ﻗﺒﻞ ﻟﻔﻲ ﺿﻼﻝ ﻣﺒﲔ {‪..‬‬
‫ﻧﻈﺮ ﺍﻹﻟﻪ ﳍﺎ ﻓﺒﺪﻝ ﺣﺎﳍﺎ‬ ‫ﺇﻥ ﺍﻟﱪﻳﺔ ﻳﻮﻡ ﻣﺒﻌﺚ ﺃﲪﺪ‬
‫ﺧﲑ ﺍﻟﱪﻳﺔ ﳒﻤﻬﺎ ﻭ ﻫﻼﳍﺎ‬ ‫ﺑﻞ ﻛﺮﻡ ﺍﻹﻧﺴﺎﻥ ﺣﲔ ﺍﺧﺘﺎﺭ ﻣﻦ‬
‫ﻭﺍﳊﻜﻤﺔ ﻣﻦ ﺧﻠﻖ ﺍﷲ ﻟﻌﺒﺎﺩﻩ ‪ ،‬ﺗﺘﺠﻠﻰ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪ } :‬ﻭﻣﺎ ﺧﻠﻘﺖ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﺇﻻ ﻟﻴﻌﺒﺪﻭﻥ {‪..‬‬
‫ﻗﺎﻝ ﺍﳌﻔﺴﺮﻭﻥ ‪ ) :‬ﺃﻱ ﻟﻴﻮﺣﺪﻭﻧﲏ ﻭﺣﺪﻱ ‪ ،‬ﺃﻭ ﻟﻴﻮﺣﺪﻭﻧﲏ ﺑﺎﻟﻌﺒﺎﺩﺓ ( ﻓﺘﻮﺣﻴﺪ ﺍﷲ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺇﺫﹰﺍ ﻫﻮ ﻏﺎﻳـﺔ‬
‫ﺧﻠﻖ ﺍﷲ ﳋﻠﻘﻪ ‪ ..‬ﻭﺍﻟﻌﺒﺎﺩﺓ ﻻ ﺗﻘﺘﺼﺮ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﳊﺞ ﺑﻞ ﻫﻲ ﺃﻭﺳﻊ ﻣﻦ ﺫﻟﻚ ﻭﺃﴰﻞ‬
‫‪ ،‬ﻓﺎﻟﻌﺒﺎﺩﺓ ﻛﻤﺎ ﻓﺴﺮﻫﺎ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ‪ :‬ﺍﺳ ‪‬ﻢ ﺟﺎﻣ ‪‬ﻊ ﻟﻜﻞ ﻣﺎ ﳛﺒﻪ ﺍﷲ ﻭﻳﺮﺿـﺎﻩ ﻣـﻦ‬
‫ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ ‪..‬‬

‫‪٣٨٤‬‬
‫‪٣٨٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺭﺃﺱ ﺍﻟﻌﺒﺎﺩﺓ ) ﺇﻓﺮﺍﺩ ﺍﷲ ﺑﺎﻟﻌﺒﺎﺩﺓ ( ﺃﻱ ﻻ ﺣﺎﻛﻢ ﻭﻻ ﻣـﺸﺮﻉ ﻭﻻ ﺭﺍﺯﻕ ﻭﻻ ﺧـﺎﻟﻖ ﺇﻻ ﺍﷲ ‪ ،‬ﻭﻫـﻮ‬

‫ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ ﺍﻟﱵ ﻻ ﺗﻨﻔﺼﻢ ‪.‬‬
‫ﳌﺎ ﺑﻌﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺇﱃ ﺍﻟﻴﻤﻦ ﻗﺎﻝ ﻟﻪ ‪ " :‬ﺇﻧﻚ ﺗﺄﰐ ﻗﻮﻣﹰﺎ ﺃﻫﻞ ﻛﺘﺎﺏ‬
‫‪ ،‬ﻓﻠﻴﻜﻦ ﺃﻭﻝ ﻣﺎ ﺗﺪﻋﻮﻫﻢ ﺇﻟﻴﻪ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﱐ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻓـﺈﻥ ﻫـﻢ ﺃﺟـﺎﺑﻮﻙ ﻟـﺬﻟﻚ‬
‫ﻓﺄﻋﻠﻤﻬﻢ ﺃﻥ ﺍﷲ ﺍﻓﺘﺮﺽ ﻋﻠﻴﻬﻢ ﺻﺪﻗﺔ ﺗﺆﺧﺬ ﻣﻦ ﺃﻏﻨﻴﺎﺋﻬﻢ ﻓﺘﺮﺩ ﻋﻠـﻰ ﻓﻘـﺮﺍﺋﻬﻢ‪.....‬ﺍﳊـﺪﻳﺚ‪- (.‬‬
‫ﺃﺧﺮﺟﺎﻩ ﰲ ﺍﻟﺼﺤﻴﺤﲔ‬
‫ﻓﻬﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺗﻮﺣﻴﺪ ﺍﷲ ﻫﻮ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻱ ﻳﻠﺞ ﻣﻨﻪ ﺍﳌﺮﺀ ﺇﱃ ﺍﻹﺳﻼﻡ ‪ ،‬ﻭﻫﺬﺍ ﻣﺼﺪﺍﻕ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ‪:‬‬
‫} ﻓﻤﻦ ﻳﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﻳﺆﻣﻦ ﺑﺎﷲ ﻓﻘﺪ ﺍﺳﺘﻤﺴﻚ ﺑﺎﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ ﻻ ﺍﻧﻔﺼﺎﻡ ﳍﺎ { ‪..‬‬
‫ﻓﺎﷲ ﺟﻞ ﺷﺄﻧﻪ ﺿﻤﻦ ﳌﻦ ﲤﺴﻚ ‪‬ﺬﻩ ﺍﻟﻌﺮﻭﺓ ﺃﻻ ﺗﻨﻔﺼﻢ ﻭﱂ ﻳﻀﻤﻦ ﳌﻦ ﺗﺸﺒﺚ ﺑﻐﲑﻫﺎ ﻣﻦ ﺍﻟﻌﺮﻯ ﺍﻟﻨﺠﺎﺓ‪..‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ ﻫﻲ ﻛﻠﻤﺔ ﺍﻟﻨﺠﺎﺓ ﻭﻫﻲ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ) ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ (‪..‬‬
‫ﻭﳍﺎ ﺷﻘﺎﻥ ‪ :‬ﻧﻔﻲ ﻭﺇﺛﺒﺎﺕ‬
‫ﻑ) ﻻ ﺇﻟﻪ ( ﻧﻔﻲ ﺍﻷﻟﻮﻫﻴﺔ ﻋﻦ ﻏﲑ ﺍﷲ ‪ ،‬ﻭ) ﺇﻻ ﺍﷲ ( ﺇﺛﺒﺎﺕ ﺍﻷﻟﻮﻫﻴﺔ ﷲ ﻭﺣﺪﻩ ‪.‬‬
‫ﻭﻷﺟﻞ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺧﻠﻖ ﺍﷲ ﺍﳋﻠﻖ ﻭﺑﻌﺚ ﺍﻟﺮﺳﻞ ﻭﺃﻧﺰﻝ ﺍﻟﻜﺘﺐ ‪ ،‬ﻭﻷﺟﻠﻬﺎ ﻗﺎﻡ ﺳـﻮﻕ ﺍﳉﻨـﺔ‬
‫ﻭﺍﻟﻨﺎﺭ‪ ،‬ﻭﻷﺟﻠﻬﺎ ﺷﺮﻋﺖ ﺳﻴﻮﻑ ﺍﳉﻬﺎﺩ ﻭﺍﻧﻘﺴﻢ ﺍﻟﻨﺎﺱ ﺇﱃ ﺣﺰﺑﲔ ‪..‬‬
‫ﺣﺰﺏ ﺃﻭﻟﻴﺎﺀ ﺍﻟﺮﲪﻦ ‪ ،‬ﻭﺣﺰﺏ ﺃﻭﻟﻴﺎﺀ ﺍﻟﺸﻴﻄﺎﻥ ‪..‬‬
‫ﻭﻓﺮﻳﻘﲔ ‪ ،‬ﻓﺮﻳﻖ ﰲ ﺍﳉﻨﺔ ﻭﻓﺮﻳﻖ ﰲ ﺍﻟﺴﻌﲑ ‪.‬‬
‫ﻭﻷﺟﻠﻬﺎ ﺳﺎﻟﺖ ﺍﻟﺪﻣﺎﺀ ‪ ،‬ﻭﺗﺰﻳﻨﺖ ﺍﳊﻮﺭ ﰲ ﺍﳉﻨﺎﻥ ‪ ،‬ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻏﺎﻳﺔ ﺩﻋﻮﺓ ﻛﻞ ﻧﱯ ‪:‬‬
‫} ﻭﻟﻘﺪ ﺑﻌﺜﻨﺎ ﰲ ﻛﻞ ﺃﻣﺔ ﺭﺳﻮ ﹰﻻ ﺃﻥ ﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻭﺍﺟﺘﻨﺒﻮﺍ ﺍﻟﻄﺎﻏﻮﺕ {‪..‬‬
‫ﻭﺍﻟﻄﺎﻏﻮﺕ ﻛﻤﺎ ﻳﻘﻮﻝ ﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ ‪:‬‬
‫) ﻣﺎ ﲡﺎﻭﺯ ﺑﻪ ﺍﻟﻌﺒﺪ ﺣﺪﻩ ﻣﻦ ﻣﻌﺒﻮﺩ ﺃﻭ ﻣﻄﺎﻉ ﺃﻭ ﻣﺘﺒﻮﻉ ‪ ..‬ﻓﻄﺎﻏﻮﺕ ﻛﻞ ﻗﻮﻡ ﻣﻦ ﻳﺘﺤﺎﻛﻤﻮﻥ ﺇﻟﻴﻪ ﻏـﲑ‬
‫ﺍﷲ ﻭﺭﺳﻮﻟﻪ ‪ ،‬ﺃﻭ ﻳﻌﺒﺪﻭﻧﻪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ‪ ،‬ﺃﻭ ﻳﺘﺒﻌﻮﻧﻪ ﻋﻠﻰ ﻏﲑ ﺑﺼﲑﺓ ( ‪ -‬ﺃﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ‪.‬‬
‫‪ ،‬ﻓﺎﻟﻄﻮﺍﻏﻴﺖ ﺗﺘﺠﺎﻭﺯ ﺍﳊﺠﺮ ﻭﺍﻟﺸﺠﺮ ‪ ،‬ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ‪..‬‬
‫ﺇﱃ ﻃﻮﺍﻏﻴﺖ ﺍﻟﺒﺸﺮ ‪..‬‬
‫ﻓﻤﻦ ﺍﻟﻄﻮﺍﻏﻴﺖ ﻣﺎﺗﻜﻮﻥ ﻋﺒﺎﺩﺗﻪ ﺑﺎﻟﺴﺠﻮﺩ ﻟﻪ ﻭﺍﻟﺘﻤﺴﺢ ﺑﻪ ﻭﻣﻨﻬﺎ ﻣﺎﺗﻜﻮﻥ ﻋﺒﺎﺩﺗـﻪ ﺑﻄﺎﻋﺘـﻪ ﻭﺍﺗﺒﺎﻋـﻪ ﻭ‬
‫ﺍﻟﺘﺤﺎﻛﻢ ﺇﻟﻴﻪ ﻛﺎﻷﺣﺒﺎﺭ ﻭﺍﻟﺮﻫﺒﺎﻥ ﻭﺍﳌﺸﺮﻋﲔ ﺍﻟﺬﻳﻦ ﺃﻓﺴﺪﻭﺍ ﺍﻟﺒﻼﺩ ﻭﺍﻟﻌﺒﺎﺩ ﺑﻘﻮﺍﻧﻴﻨﻬﻢ ﺍﻟﻮﺿﻌﻴﺔ ﺍﻟـﱵ ﺗﻌـﺪ‬
‫ﻃﺎﻋﺘﻬﺎ ﻭﻣﺸﺮﻋﻴﻬﺎ ﻋﺒﺎﺩﺓ ﺗﺼﺮﻑ ﻟﻐﲑ ﺍﷲ ﻋﺰ ﻭﺟﻞ ‪..‬‬
‫ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﻋﺪﻱ ﺑﻦ ﺣﺎﰎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﻟﺬﻱ ﻇﻦ ﺃﻥ ﻋﺒﺎﺩﺓ ﺍﻷﺣﺒﺎﺭ ﻭﺍﻟﺮﻫﺒﺎﻥ ﺇﳕﺎ ﺗﻜﻮﻥ ﺑﺎﻟﺴﺠﻮﺩ‬
‫ﻭﺍﻟﺮﻛﻮﻉ ﳍﻢ ﻓﻘﻂ‪ ..‬ﻭﺫﻟﻚ ﺣﻴﻨﻤﺎ ﻗﺪﻡ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ..‬ﻭﲰﻌﻪ ﻳﻘﺮﺃ } ﺍﲣﺬﻭﺍ ﺃﺣﺒﺎﺭﻫﻢ‬
‫ﻭ ﺭﻫﺒﺎ‪‬ﻢ ﺃﺭﺑﺎﺑﹰﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ { ﻓﻘﺎﻝ ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ :‬ﺇﻧﺎ ﻟﺴﻨﺎ ﻧﻌﺒﺪﻫﻢ ‪ ،‬ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ‪:‬‬

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‫‪٣٨٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺃﻟﻴﺲ ﳛﺮ‪‬ﻣﻮﻥ ﻣﺎ ﺃﺣﻞ ﺍﷲ ﻓﺘﺤﺮﻣﻮﻧﻪ ‪ ،‬ﻭﳛﻠﻮﻥ ﻣﺎ ﺣﺮﻡ ﺍﷲ ﻓﺘﺤﻠﻮﻧﻪ ؟ ﻗﺎﻝ ﺑﻠﻰ ‪ ،‬ﻗﺎﻝ ﻓﺘﻠﻚ ﻋﺒﺎﺩ‪‬ﻢ ( ‪..‬‬
‫‪ -‬ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺣﺴﻨﻪ‬
‫ﻗﺎﻝ ﺑﻦ ﻛﺜﲑ ﰲ ﺗﻔﺴﲑﻩ " ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ } ﻭﻣﺎ ﺃﻣﺮﻭﺍ ﺇﻻ ﻟﻴﻌﺒﺪﻭﺍ ﺇﳍﹰﺎ ﻭﺍﺣﺪﹰﺍ { ﺃﻱ ﺍﻟﺬﻱ ﺇﺫﺍ ﺣﺮﻡ ﺷﻴﺌﹰﺎ‬
‫ﻓﻬﻮ ﺍﳊﺮﺍﻡ ‪ ،‬ﻭﻣﺎ ﺣﻠﻠﻪ ﻓﻬﻮ ﺍﳊﻼﻝ ‪ ،‬ﻭﻣﺎ ﺷﺮﻋﻪ ﺍﺗﺒﻊ ‪ ،‬ﻭﻣﺎ ﺣﻜﻢ ﺑﻪ ﻧﻔﺬ "‬
‫ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻳﻘﻮﻝ ﰲ ﻛﺘﺎﺑﻪ ‪:‬‬
‫} ﻭﻣﻦ ﱂ ﳛﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﻟﻜﺎﻓﺮﻭﻥ {‪..‬ﻭﻳﻘﻮﻝ ‪ } :‬ﺃﻓﺤﻜﻢ ﺍﳉﺎﻫﻠﻴﺔ ﻳﺒﻐﻮﻥ ﻭﻣﻦ ﺃﺣﺴﻦ‬
‫ﻣﻦ ﺍﷲ ﺣﻜﻤﹰﺎ ﻟﻘﻮﻡ ﻳﻮﻗﻨﻮﻥ {‪ .‬ﻓﻠﻴﺲ ﰒ ﺇﻻ ﺣﻜﻤﺎﻥ ‪ ،‬ﺇﻣﺎ ﺣﻜﻢ ﺍﷲ ﻭﺇﻣﺎ ﺣﻜﻢ ﺍﳉﺎﻫﻠﻴﺔ ‪..‬‬
‫ﻭﻫﺎﻫﻢ ﺣﻜﺎﻡ ﺍﻟﺒﻼﺩ ﳛﻜﹼﻤﻮﻥ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻦ ﺟﺪﻳﺪ ‪ ،‬ﰲ ﺍﻟﺪﻣﺎﺀ ﻭﺍﻟﻔﺮﻭﺝ ﻭﺍﻷﻣـﻮﺍﻝ ‪ ،‬ﺍﳉﺎﻫﻠﻴـﺔ ﺑﺄﺑـﺸﻊ‬
‫ﺍﻟﺼﻮﺭ ﻭﺃﻧﺘﻨﻬﺎ ‪ ،‬ﺟﺎﻫﻠﻴﺔ ﺗﺴﻮﻍ ﳊﺜﺎﻟﺔ ﻣﻦ ﺍﻟﺒﺸﺮ ﺃﻥ ﺗﺴﺘﻌﺒﺪ ﺍﻟﻌﺒﺎﺩ ﻭﺃﻥ ﺗﻨﺎﺯﻉ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ ﰲ ﺃﺧـﺺ‬
‫ﺧﺼﻮﺻﻴﺎﺕ ﺃﻟﻮﻫﻴﺘﻪ ‪ ،‬ﰲ ﺍﳊﻜﻢ ﻭﺍﻟﺘﺸﺮﻳﻊ ‪ }..‬ﺇﻥ ﺍﳊﻜﻢ ﺇﻻ ﷲ { ‪.‬‬
‫ﻚ ‪..‬‬
‫ﻭﺭﺃﺱ ﺍﻟﻜﻔﺮ ﻣﻠ ‪‬‬
‫ﻳﻮﺍﱄ ﺃﻋﺪﺍﺀ ﺍﷲ ﻭﻳﻨﺎﺻﺮﻫﻢ ﻣﻦ ﻃﻮﺍﻏﻴﺖ ﺍﻟﺸﺮﻕ ﻭﺍﻟﻐﺮﺏ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ‪ ،‬ﻭﻳـﺼﺎﳊﻬﻢ ﻋﻠـﻰ‬
‫ﺍﻏﺘﺼﺎﺏ ﻣﻘﺪﺳﺎﺕ ﺍﳌﺴﻠﻤﲔ ﻭﺃﺭﺍﺿﻴﻬﻢ ‪ ،‬ﻫﻮ ﻭﻣﻦ ﻗﺒﻠﻪ ﺃﺟﺪﺍﺩﻩ )‪(١‬‬
‫‪ ،‬ﻓﺄﻱ ﻭﻻﺀ ﻷﻋﺪﺍﺀ ﺍﷲ ﺃﻛﱪ ﻣﻦ ﻣﺼﺎﳊﺔ ﺍﻟﻴﻬﻮﺩ ﻭﻣﻌﺎﻭﻧﺘﻬﻢ ﻭﻣﻨﺎﺻﺮ‪‬ﻢ ؟ ‪ ،‬ﻭﺍﷲ ﻋﺰ ﻭﺟـﻞ ﻳﻘـﻮﻝ ‪:‬‬
‫}ﻭﻣﻦ ﻳﺘﻮﳍﻢ ﻣﻨﻜﻢ ﻓﺈﻧﻪ ﻣﻨﻬﻢ{ﻭﻳﻘﻮﻝ ﺗﻌﺎﱃ‪}:‬ﻭﻟﻦ ﺗﺮﺿﻰ ﻋﻨﻚ ﺍﻟﻴﻬﻮﺩ ﻭﻻ ﺍﻟﻨﺼﺎﺭﻯ ﺣﱴ ﺗﺘﺒﻊ ﻣﻠﺘـﻬﻢ‬
‫{‪..‬‬
‫ﻭﻳﺴﺘﻬﺰﺉ ﺑﺪﻳﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺃﻫﻠﻪ ﻭﺃﻭﻟﻴﺎﺋﻪ ﰲ ﺇﻋﻼﻣﻪ ﻭﺻﺤﻔﻪ ﻭﻳﺮﺧﺺ ﻟﺬﻟﻚ ﻭﻳﺒﺎﺭﻛﻪ ‪ } ..‬ﻗـﻞ‬
‫ﺃﺑﺎﷲ ﻭ ﺁﻳﺎﺗﻪ ﻭﺭﺳﻮﻟﻪ ﻛﻨﺘﻢ ﺗﺴﺘﻬﺰﺋﻮﻥ ‪ ،‬ﻻ ﺗﻌﺘﺬﺭﻭﺍ ﻗﺪ ﻛﻔﺮﰎ ﺑﻌﺪ ﺇﳝﺎﻧﻜﻢ { ‪ ،‬ﺑﻞ ﻻ ﻳﻔﺘﺄ ﻫﻮ ﻭﺯﻣﺮﺗـﻪ‬
‫ﻟﻴﻞ ‪‬ﺎﺭ ﻳﺸﻴﻌﻮﻥ ﺍﻟﻔﺎﺣﺸﺔ ﻭﺍﻟﻔﺠﻮﺭ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﻳﺴﻌﻮﻥ ﻟﻘﺘﻞ ﺍﻟﻐﲑﺓ ﻓﻴﻬﻢ ﻭﻳﺰﻳﻨـﻮﻥ ﳍـﻢ ﺍﻟﺮﺫﻳﻠـﺔ‬
‫ﻭﺍﻟﻔﺎﺣﺸﺔ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ )‪(٢‬‬
‫‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻭﺍﺿﺢ ﻻ ﳜﻔﻰ ﺇﻻ ﻋﻠﻰ ﻣﻦ ﺃﻋﻤﻰ ﺍﷲ ﺑﺼﲑﺗﻪ ﻋﻦ ﻧﻮﺭ ﺍﳍﺪﻯ ‪..‬‬
‫ﻭﳛﺎﺭﺏ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﻭﻳﻄﺎﺭﺩﻫﻢ ﻭﻳﺰﺝ ﺑﺄﺑﻨﺎﺀ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺍﳌﺒﺎﺭﻛﺔ ﰲ ﺍﻟﺴﺠﻮﻥ ‪ ،‬ﻓﻬﺎﻫﻮ ﻳﻘﺼﻒ ﺑﻄﺎﺋﺮﺍﺕ‬
‫ﺍﻷﺑﺎﺗﺸﻲ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺃﻫﻞ ﻣﻌﺎﻥ ﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻛﺎﻧﺖ ﻓﻴﻪ ﻧﻔﺲ ﺍﻟﻄﺎﺋﺮﺍﺕ ﺗﻘﺘﻞ ﺃﺑﻨﺎﺋﻨﺎ ﻭﺇﺧﻮﺍﻧﻨﺎ‬
‫ﺍﳌﺴﻠﻤﲔ ﰲ ﺟﻨﲔ ‪ ،‬ﻭﻣﺎ ﺫﻟﻚ ﺇﻻ ﳊﻤﺎﻳﺔ ﺃﻣﻦ ﺍﺳﺮﺍﺋﻴﻞ ﻭﳋﻤﺪ ﻛﻞ ﺣﺮﻛﺔ ﻗﺪ ﺗﻘﺾ ﻣﻀﺎﺟﻊ ﺃﺣﻔـﺎﺩ‬
‫ﺍﻟﻘﺮﺩﺓ ﻭﺍﳋﻨﺎﺯﻳﺮ ‪ ،‬ﻓﺎﻷﺭﺩﻥ ﻫﻲ ﺻﻤﺎﻡ ﺍﻷﻣﺎﻥ ﻹﺳﺮﺍﺋﻴﻞ ﻭﺳﻴﺎﺟﻬﺎ ﺍﳌﺘﲔ ‪ ،‬ﻭﻟﻴﺲ ﺃﺩﻝ ﻋﻠﻰ ﺫﻟـﻚ ﻣـﻦ‬
‫ﺗﺄﻫﺐ ﺍﳉﻴﺶ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﻭﺍﺳﺘﻌﺪﺍﺩﻩ ﻟﻠﺘﺪﺧﻞ ﰲ ﺗﻠﻚ ﺍﳌﻌﺮﻛﺔ ﰲ ﺣﺎﻟﺔ ﺭﺟﺤﺎﻥ ﻛﻔﺔ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺃﻫـﻞ‬
‫ﻣﻌﺎﻥ ﻋﻠﻰ ﺍﻟﻄﺎﻏﻮﺕ ﻭﺃﻧﺼﺎﺭﻩ ‪..‬‬
‫ﻭﻣﻦ ﻗﺒﻞ ﺫﻟﻚ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ‪ ،‬ﻭﻣﺎ ﺃﺩﺭﺍﻛﻢ ﻣﺎ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ؟‪..‬‬

‫‪٣٨٦‬‬
‫‪٣٨٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﱵ ﲡﻤﻊ ﻓﻴﻬﺎ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ ‪..‬ﻟﻨﺼﺮﺓ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻭﻟﻠﺠﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪ ..‬ﺗﻘﺎﺗِﻞ ﻓﻴﻬﺎ ﺍﻟﻘـﻮﺍﺕ‬
‫ﺍﻷﺭﺩﻧﻴﺔ ﺟﻨﺒﹰﺎ ﺇﱃ ﺟﻨﺐ ﻣﻊ ﺍﻟﻘﻮﺍﺕ ﺍﻟﺼﻠﻴﺒﻴﺔ ﻟﺘﻄﻔﺊ ﻧﻮﺭ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺍﳌﺒﺎﺭﻛﺔ ‪..‬‬
‫ﻭﻟﺘﻘﻀﻲ ﻋﻠﻰ ﺃﺳﻮﺩﻫﺎ ‪..‬‬
‫ﰒ ﻫﺎﻫﻲ ﺍﻟﻌﺮﺍﻕ ﲢﺖ ﻭﻃﺄﺓ ﺍﻟﻨﺼﺎﺭﻯ ﰲ ﺣﺮ‪‬ﻢ ﺍﻟﺼﻠﻴﺒﻴﺔ ﺍﳉﺪﻳﺪﺓ )‪(٣‬‬
‫‪ ،‬ﻭﻫﺎﻫﻮ ﺍﻟﻨﻈﺎﻡ ﺍﻷﺭﺩﱐ ﺍﻟﻌﻤﻴﻞ ‪ ،‬ﻳﺜﺒﺖ ﻟﻠﻘﺎﺻﻲ ﻭﺍﻟﺪﺍﱐ ‪ ،‬ﺃﻧﻪ ﺻﻠﻴﱯ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟـﺼﻠﻴﺒﲔ ﺃﻧﻔـﺴﻬﻢ ‪،‬‬
‫ﺑﺪﻋﻤﻪ ﳍﺬﻩ ﺍﳊﻤﻠﺔ ﻭﺗﺮﺣﻴﺒﻪ ﻭﺗﺼﻔﻴﻘﻪ ‪ ،‬ﻭﻓﺘﺤﻪ ﺍﻟﺒﻼﺩ ﻭﺗﺴﻠﻴﻤﻬﺎ ﻟﻠﺼﻠﻴﺒﲔ ﻟﻜﻲ ﻳﺴﺘﻐﻠﻮﻫﺎ ﻛﻴﻒ ﺷـﺎﺀﻭﺍ‬
‫ﰲ ﺣﺮ‪‬ﻢ ﻫﺬﻩ ‪(٤).‬‬
‫ﻭﺍﻟﻄﺎﻏﻮﺕ ﻟﻴﺲ ﻣﻨﻔﺮﺩﺍ ًﰲ ﺟﺮﺍﺋﻤﻪ ﻫﺬﻩ ﺑﻞ ﻟﻪ ﺷﺮﻛﺎﺀ ﻭﺃﻋﻮﺍﻥ ﻳﻌﻴﻨﻮﻧﻪ ﰲ ﻇﻠﻤﻪ ﻭﻏﻴ‪‬ﻪ ﻭﺇﻓﺴﺎﺩﻩ ﻭﻳﺆﻣ‪‬ﻨﻮﻥ‬
‫ﻟﻪ ﺍﳊﻤﺎﻳﺔ ﳑﻦ ﻳﺮﻳﺪ ﺍﻻﻗﺘﺼﺎﺹ ﻣﻨﻪ ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪ }:‬ﻭﻻ ﺗﺮﻛﻨﻮﺍ ﺇﱃ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ ﻓﺘﻤﺴ‪‬ﻜﻢ ﺍﻟﻨﺎﺭ { ‪ ،‬ﻗﺎﻝ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺮﻛﻮﻥ ﻫﻮ ﺍﳌﻴﻞ ﺍﻟﻴﺴﲑ ﻭﻗﺎﻝ ﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ‪:‬‬
‫"ﻭﻛﺬﻟﻚ ﺍﻷﺛﺮ ﺍﳌﺮﻭﻱ ‪ ) :‬ﺇﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻗﻴﻞ ‪ :‬ﺃﻳﻦ ﺍﻟﻈﻠﻤﺔ ﻭﺃﻋﻮﺍ‪‬ﻢ ؟ ‪-‬ﺃﻭ ﻗـﺎﻝ ﻭﺃﺷـﺒﺎﻫﻬﻢ –‬
‫ﻓﻴﺠﻤﻌﻮﻥ ﰲ ﺗﻮﺍﺑﻴﺖ ﻣﻦ ﻧﺎﺭ ﰒ ﻳﻘﺬﻑ ‪‬ﻢ ﰲ ﺍﻟﻨﺎﺭ ( ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﻏﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺴﻠﻒ ‪:‬‬
‫ﺃﻋﻮﺍﻥ ﺍﻟﻈﻠﻤﺔ ﻣﻦ ﺃﻋﺎ‪‬ﻢ ‪ ،‬ﻭﻟﻮ ﺃ‪‬ﻢ ﻻﻕ ﳍﻢ ﺩﻭﺍﺓ ﺃﻭ ﺑﺮﻯ ﳍﻢ ﻗﻠﻤﹰﺎ ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻛﺎﻥ ﻳﻘﻮﻝ ‪ :‬ﺑﻞ ﻣـﻦ‬
‫ﻳﻐﺴﻞ ﺛﻴﺎ‪‬ﻢ ﻣﻦ ﺃﻋﻮﺍ‪‬ﻢ ‪...".‬‬
‫ﻭﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻟﻜﻌﺐ ﺑﻦ ﻋﺠﺮﺓ ) ﰒ ﻳﺎ ﻛﻌـﺐ ﺑـﻦ‬
‫ﻋﺠﺮﺓ ‪ ،‬ﺃﻋﺎﺫﻧﺎ ﺍﷲ ﻣﻦ ﺍﻣﺎﺭﺓ ﺍﻟﺴﻔﻬﺎﺀ ‪ ،‬ﻗﺎﻟﻮﺍ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻭﻣﺎ ﺇﻣﺎﺭﺓ ﺍﻟﺴﻔﻬﺎﺀ ﻗﺎﻝ ﺍﻣﺮﺍﺀ ﻳﻜﻮﻧﻮﻥ ﺑﻌﺪﻱ‬
‫ﻻ ﻳﻬﺘﺪﻭﻥ ‪‬ﺪﻳﻲ ﻭﻻ ﻳﺴﺘﻨﻮﻥ ﺑﺴﻨﱵ ﻓﻤﻦ ﺻﺪﻗﻬﻢ ﺑﻜﺬ‪‬ﻢ ﻭﺃﻋﺎ‪‬ﻢ ﻋﻠﻰ ﻇﻠﻤﻬﻢ ﻓﺄﻭﻟﺌﻚ ﻟﻴﺴﻮﺍ ﻣـﲏ‬
‫ﻭﻟﺴﺖ ﻣﻨﻬﻢ ﻭﻻ ﻳﺮﺩﻭﺍ ﻋﻠﻲ ﺣﻮﺿﻲ ﻭﻣﻦ ﱂ ﻳﺼﺪﻗﻬﻢ ﺑﻜﺬ‪‬ﻢ ﻭﱂ ﻳﻌﻨﻬﻢ ﻋﻠﻰ ﻇﻠﻤﻬﻢ ﻓﻬﻢ ﻣﲏ ﻭﺃﻧـﺎ‬
‫ﻣﻨﻬﻢ ﻭﺳﲑﺩﻭﻥ ﻋﻠﻲ ﺣﻮﺿﻲ ( )‪(٥‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } ﻣﻦ ﻳﺸﻔﻊ ﺷﻔﺎﻋﺔ ﺣﺴﻨﺔ ﻳﻜﻦ ﻟﻪ ﻧﺼﻴﺐ ﻣﻨﻬﺎ ﻭﻣـﻦ ﻳـﺸﻔﻊ‬
‫ﺷﻔﺎﻋﺔ ﺳﻴﺌﺔ ﻳﻜﻦ ﻟﻪ ﻛﻔﻞ ﻣﻨﻬﺎ {" ﻭﺍﻟﺸﺎﻓﻊ ﺍﻟﺬﻱ ﻳﻌﲔ ﻏﲑﻩ ‪ ،‬ﻓﻴﺼﲑ ﻣﻌﻪ ﺷﻔﻌﹰﺎ ﺑﻌﺪ ﺃﻥ ﻛـﺎﻥ ﻭﺗـﺮﹰﺍ ‪،‬‬
‫ﻭﳍﺬﺍ ﻓﺴﺮﺕ – ﺍﻟﺸﻔﺎﻋﺔ ﺍﳊﺴﻨﺔ – ﺑﺈﻋﺎﻧﺔ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ‪ -‬ﻭ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﺴﻴﺌﺔ – ﺑﺈﻋﺎﻧﺔ ﺍﻟﻜﻔـﺎﺭ‬
‫ﻋﻠﻰ ﻗﺘﺎﻝ ﺍﳌﺆﻣﻨﲔ ﻛﻤﺎ ﺫﻛﺮ ﺫﻟﻚ ﺑﻦ ﺟﺮﻳﺮ ‪ ،‬ﻭﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ "‬
‫ﻫﺬﺍ ﰲ ﺍﻟﺮﻛﻮﻥ ﺍﻟﺬﻱ ﻫﻮ ﺍﳌﻴﻞ ﺍﻟﻴﺴﲑ ‪ ..‬ﻓﻜﻴﻒ ﺇﺫﹰﺍ ﲟﻦ ﻛﺎﻥ ﻣﻦ ﺟﻨﻮﺩ ﺍﻟﻄﺎﻏﻮﺕ ﻭﺃﻧﺼﺎﺭﻩ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫}ﺇﻥ ﻓﺮﻋﻮﻥ ﻭﻫﺎﻣﺎﻥ ﻭﺟﻨﻮﺩﳘﺎ ﻛﺎﻧﻮﺍ ﺧﺎﻃﺌﲔ { ﻓﺎﳉﻨﻮﺩ ﺩﻭﻥ ﺷﻚ ﺷـﺮﻛﺎﺀ ﰲ ﺟـﺮﺍﺋﻢ ﺃﺳـﻴﺎﺩﻫﻢ‬
‫ﻭﻛﱪﺍﺋﻬﻢ‬
‫ﻭﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﺃﻥ ﻣﻌﺮﻛﺘﻨﺎ ﺍﻟﻴﻮﻡ ﻹﻗﺎﻣﺔ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ ﻟﻴﺴﺖ ﻣﻊ ﺍﳊﻜﺎﻡ ﺃﻧﻔﺴﻬﻢ ﻓﺤـﺴﺐ ‪ ،‬ﺑـﻞ ﻣـﻊ‬
‫ﺃﻧﺼﺎﺭﻫﻢ ﻭﺃﻋﻮﺍ‪‬ﻢ ﻣﻦ ﺟﻨﺪ ﻭﺷﺮﻃﺔ ﻭﳐﺎﺑﺮﺍﺕ ﺍﻟﺬﻳﻦ ﺷﺒﻬﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻷﻭﺗﺎﺩ ﰲ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ ‪} :‬‬

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‫‪٣٨٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻓﺮﻋﻮﻥ ﺫﻱ ﺍﻷﻭﺗﺎﺩ { ‪ ،‬ﻗﺎﻝ ﺍﻟﻄﱪﻱ ﰲ ﺗﻔﺴﲑﻩ " ﻳﻘﻮﻝ ﺟﻞ ﺛﻨﺎﺅﻩ ‪ :‬ﺃﱂ ﺗﺮ ﻛﻴﻒ ﻓﻌﻞ ﺭﺑـﻚ ﺃﻳـﻀﹰﺎ‬
‫ﺑﻔﺮﻋﻮﻥ ﺻﺎﺣﺐ ﺍﻷﻭﺗﺎﺩ ‪ .‬ﻭﺍﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻟﺘﺄﻭﻳﻞ ﰲ ﻣﻌﲎ ﻗﻮﻟﻪ – ﺫﻱ ﺍﻷﻭﺗﺎﺩ – ﻭِﻟ ‪‬ﻢ ﻗﻴﻞ ﻟﻪ ﺫﻟﻚ ؟ﻓﻘﺎﻝ‬
‫ﺑﻌﻀﻬﻢ ‪ :‬ﻣﻌﲎ ﺫﻟﻚ ‪ :‬ﺫﻱ ﺍﳉﻨﻮﺩ ﺍﻟﺬﻳﻦ ﻳ ﹶﻘﻮ‪‬ﻭﻥ ﻟﻪ ﺃﻣﺮﻩ ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪:‬ﺍﻷﻭﺗﺎﺩ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺍﳉﻨﻮﺩ "‬
‫" ﻭ ﺇﻥ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻠﻄﺎﻏﻮﺕ ﻭﻃﺎﻋﺘﻪ ﻓﺎﺣﺸﺔ ﻟﻠﻐﺎﻳﺔ ﻣﻬﻤﺎ ﻻﺡ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺴﻼﻣﺔ ﻭﺍﻷﻣـﻦ ﻋﻠـﻰ ﺍﳊﻴـﺎﺓ‬
‫ﻭﺍﻟﻨﻔﺲ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻋﻠﻰ ﺍﻟﺮﺯﻕ ﻭﺭﻏﺪ ﺍﻟﻌﻴﺶ ‪ ،‬ﻓﺄﻱ ﺷﺮ ﺃﺷﺮ ﻣﻦ ﺧﻀﻮﻉ ﺇﻧﺴﺎﻥ ﻹﻧﺴﺎﻥ ﻃﺎﻏﻮﺕ ﻭﺃﻱ‬
‫ﻋﺒﻮﺩﻳﺔ ﺃﺷﺮ ﻣﻦ ﺧﻀﻮﻉ ﺇﻧﺴﺎﻥ ﳌﺎ ﻳﺸﺮﻋﻪ ﺇﻧﺴﺎﻥ ﻣﺜﻠﻪ ﻳﺒﻮﻝ ﻭﻳﺘﻐﻮﻁ ﻭﺃﻱ ﻋﺒﻮﺩﻳﺔ ﺷﺮ ﻣﻦ ﺗﻌﻠـﻖ ﻗﻠـﺐ‬
‫ﺇﻧﺴﺎﻥ ﺑﺈﺭﺍﺩﺓ ﺇﻧﺴﺎﻥ ﺃﺑﻠﻪ ﻣﻌﺘﻮﻩ ﻭﺃﻱ ﻣﻬﺎﻧﺔ ﺃﻋﻈﻢ ﻣﻦ ﺃﻥ ﻳﻮﺿﻊ ﰲ ﺃﻧﻒ ﺍﻹﻧﺴﺎﻥ ﺧﻄﺎﻡ ﻳﻘﻮﺩﻩ ﺇﻧـﺴﺎﻥ‬
‫ﻣﺜﻠﻪ ﻳﻮﺟﻬﻪ ﳓﻮ ﺭﻏﺒﺎﺗﻪ ﻭﺷﻬﻮﺍﺗﻪ ﻭﺃﻱ ﻭﺃﻱ ‪.....‬‬
‫ﻋﻠﻰ ﺃﻥ ﺍﻷﻣﺮ ﻻ ﻳﻘﻒ ﻋﻨﺪ ﻫﺬﺍ ﺍﳊﺪ ﻓﺤﺴﺐ ﺑﻞ ﺇﻧﻪ ﻳﻬﺒﻂ ‪‬ﻢ ﻫﺬﺍ ﺍﻟﻄﺎﻏﻮﺕ ﻣﺘﺤﻜﻤﹰﺎ ﰲ ﻣﻌﺘﻘـﺪﺍ‪‬ﻢ‬
‫ﻭﺃﺭﻭﺍﺣﻬﻢ ﻭﺃﺟﺴﺎﺩﻫﻢ ﻭﺃﻋﺮﺍﺿﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﺣﱴ ﻳﻘﻴﻢ ﻋﻠﻴﻬﺎ ﻭﻋﻠﻰ ﺃﺷﻼﺋﻬﻢ ﻭﲨﺎﲨﻬﻢ ﳎﺪﹰﺍ ﻟﺬﺍﺗﻪ " ﺍ‪.‬ﻩ‬
‫)‪(٦‬‬
‫ﻉ ﻓﻘﺪ ﺣﺸﺮﺕ ﻣﻊ ﺍﻷﻏﻨﺎﻡ‬‫ﺇﻥ ﺍﻷﺳﻮﺩ ﺇﺫﺍ ﺗﻮﱃ ﺃﻣﺮﻫﺎ ﺭﺍ ٍ‬
‫ﻓﻴﺎ ﻗﻮﻡ ‪ ..‬ﺃﺑﻌﺪ ﻛﻞ ﻫﺬﺍ ﻻ ﺗﻌﻘﻠﻮﻥ ؟!‬
‫ﺃﺑﻌﺪ ﻛﻞ ﻫﺬﺍ ﻳﺎ ﻗﻮﻡ ‪ ..‬ﺗﺮﺿﻮﻥ ﻷﻧﻔﺴﻜﻢ ﺃﻥ ﺗﻜﻮﻧﻮﺍ ﺟﻨﺪﹰﺍ ﳏﻀﺮﻳﻦ ﻭﺧﺪﺍﻣﹰﺎ ﳐﻠﺼﲔ ﳌﻦ ﺑﺎﻋﻮﺍ ﺍﻵﺧـﺮﺓ‬
‫ﻭﺭﺿﻮﺍ ﺑﺎﻟﺪﻧﻴﺎ ﻭﻣﺘﺎﻋﻬﺎ ﺍﻟﺰﺍﺋﻞ ﺍﻟﺮﺧﻴﺺ ؟‬
‫ﺃﺑﻌﺪ ﻛﻞ ﻫﺬﺍ ﻳﺎ ﻗﻮﻡ ‪..‬‬
‫ﺗﺰﺟﻮﻥ ﺑﻔﻠﺬﺍﺕ ﺃﻛﺒﺎﺩﻛﻢ ﻟﻴﻜﻮﻧﻮﺍ ﺃﻭﺗﺎﺩﹰﺍ ﳊﻤﺎﻳﺔ ﺍﻟﻄﺎﻏﻮﺕ ﻭﻟﺘﺤﻘﻴﻖ ﺷﻬﻮﺍﺗﻪ ﻭﻧﺰﻭﺍﺗـﻪ ﻭﻟﻴـﺒﲏ ﻋﻠـﻰ‬
‫ﲨﺎﲨﻬﻢ ﺩﻋﺎﺋﻢ ﻛﺮﺳﻴﻪ ﺍﻟﺰﺍﺋﻒ ﺍﻟﺰﺍﺋﻞ ‪..‬‬
‫ﻭﻳﺎ ﺣﺎﻃﺒﹰﺎ ﰲ ﺣﺒﻞ ﻏﲑﻙ ﲢﻄﺐ‬ ‫ﻓﻴﺎ ﻣﻮﻗﺪﹰﺍ ﻧﺎﺭﹰﺍ ﻟﻐﲑﻙ ﺿﻮﺀﻫﺎ‬
‫ﻭ ﻭﺍﷲ ﺇﻥ ﺃﻭﻝ ﻣﻦ ﺳﻴﺘﱪﺃ ﻣﻨﻜﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻫﻮ ﻫﺬﺍ ﺍﻟﻄﺎﻏﻮﺕ ﺍﻟﺬﻱ ﺗﻨﺼﺮﻭﻧﻪ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ‪:‬‬
‫} ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﺘﺨﺬ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺃﻧﺪﺍﺩﹰﺍ ﳛﺒﻮ‪‬ﻢ ﻛﺤﺐ ﺍﷲ ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺃﺷﺪ ﺣﺒﹰﺎ ﷲ ﻭﻟﻮ ﻳ ‪‬ﺮ ﺍﻟـﺬﻳﻦ‬
‫ﻇﻠﻤﻮﺍ ﺇﺫ ﻳﺮﻭﻥ ﺍﻟﻌﺬﺍﺏ ﺃﻥ ﺍﻟﻘﻮﺓ ﷲ ﲨﻴﻌﹰﺎ ﻭﺃﻥ ﺍﷲ ﺷﺪﻳﺪ ﺍﻟﻌﺬﺍﺏ * ﺇﺫ ﺗﱪﺃ ﺍﻟﺬﻳﻦ ﺍﺗ‪‬ﺒﻌﻮﺍ ﻣﻦ ﺍﻟﺬﻳﻦ ﺍﺗ‪‬ﺒﻌﻮﺍ‬
‫ﻭﺭﺃﻭﺍ ﺍﻟﻌﺬﺍﺏ ﻭﺗﻘﻄﻌﺖ ‪‬ﻢ ﺍﻷﺳﺒﺎﺏ * ﻭﻗﺎﻝ ﺍﻟﺬﻳﻦ ﺍﺗ‪‬ﺒﻌﻮﺍ ﻟﻮ ﺃﻥ ﻟﻨﺎ ﻛﺮ ﹰﺓ ﻓﻨﺘﱪﺃ ﻣﻨﻬﻢ ﻛﻤﺎ ﺗـﱪﺃﻭﺍ ﻣﻨـﺎ‬
‫ﺕ ﻋﻠﻴﻬﻢ ﻭ ﻣﺎ ﻫﻢ ﲞﺎﺭﺟﲔ ﻣﻦ ﺍﻟﻨﺎﺭ {‪..‬‬ ‫ﻛﺬﻟﻚ ﻳﺮﻳﻬﻢ ﺍﷲ ﺃﻋﻤﺎﳍﻢ ﺣﺴﺮﺍ ٍ‬
‫ﺇﻥ ﺍﳋﺒﻴﺚ ﳌﻦ ﻭﺍﻻﻩ ﻏﺮ‪‬ﺍﺭ‬ ‫ﺩﻻﻫ ‪‬ﻢ ﺑﻐﺮﻭﺭ ﰒ ﺃﺳﻠﻤﻬﻢ‬
‫ﻓﻴﺎ ﻗﻮﻡ ﺗﱪﺃﻭﺍ ﻣﻨﻬﻢ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﺘﱪﺃﻭﺍ ﻣﻨﻜﻢ ﻳﻮﻡ ﺍﳊﺴﺎﺏ ‪ ،‬ﻋﻨﺪﻣﺎ ) ‪ ..‬ﳚﻤﻊ ﺍﷲ ﺍﻟﻨـﺎﺱ ﻳـﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ﻓﻴﻘﻮﻝ ‪ :‬ﻣﻦ ﻛﺎﻥ ﻳﻌﺒﺪ ﺷﻴﺌﹰﺎ ﻓﻠﻴﺘﺒﻌﻪ ﻓﻴﺘﺒﻊ ﻣﻦ ﻛﺎﻥ ﻳﻌﺒﺪ ﺍﻟﺸﻤﺲ ﺍﻟﺸﻤﺲ ‪ ،‬ﻭﻳﺘﺒﻊ ﻣﻦ ﻛﺎﻥ ﻳﻌﺒـﺪ‬
‫ﺍﻟﻘﻤﺮ ﺍﻟﻘﻤﺮ ﻭﻳﺘﺒﻊ ﻣﻦ ﻛﺎﻥ ﻳﻌﺒﺪ ﺍﻟﻄﻮﺍﻏﻴﺖ ﺍﻟﻄﻮﺍﻏﻴﺖ ‪....‬ﺍﳊﺪﻳﺚ ( ‪(٧) ،‬‬

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 ‫‪٣٨٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﻴﺎﻗﻮﻡ ﺣﺬﺍﺭ ﰒ ﺣﺬﺍ ِﺭ ﺃﻥ ﺗﻜﻮﻧﻮﺍ ﳑﻦ ﺳﻴﺘﺒﻊ ﺍﻟﻄﻮﺍﻏﻴﺖ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺼﻴﺐ ‪ ،‬ﻭﺍﺳـﻌﻮﺍ ﺃﻥ ﺗﻜﻮﻧـﻮﺍ‬
‫ﻳﻮﻣﻬﺎ ﳑﻦ )‪..‬ﻳﺄﺗﻴﻬﻢ ﺍﷲ ﻓﻴﻘﻮﻝ ‪ :‬ﺃﻧﺎ ﺭﺑﻜﻢ ﻓﻴﻘﻮﻟﻮﻥ ﻫﺬﺍ ﻣﻜﺎﻧﻨﺎ ﺣﱴ ﻳﺄﺗﻴﻨﺎ ﺭﺑﻨﺎ ﻓﺈﺫﺍ ﺟﺎﺀﺗﺎ ﺭﺑﻨﺎ ﻋﺮﻓﻨﺎﻩ ‪،‬‬
‫ﻓﻴﺄﺗﻴﻬﻢ ﺍﷲ ﰲ ﺻﻮﺭﺗﻪ ﺍﻟﱵ ﻳﻌﺮﻓﻮﻥ ﻓﻴﻘﻮﻝ ﺃﻧﺎ ﺭﺑﻜﻢ ‪ ،‬ﻓﻴﻘﻮﻟﻮﻥ ﺃﻧﺖ ﺭﺑﻨﺎ ﻓﻴﺘﺒﻌﻮﻧﻪ ‪(٨). (.....‬‬
‫ﻳﺎ ﻗﻮﻡ ﻋﻮﺩﻭﺍ ﻟﺪﻳﻨﻜﻢ ﻓﻬﻮ ﳎﺪﻛﻢ ﻭﻋﺰﻛﻢ ﻭﳎﺪ ﺁﺑﺎﺋﻜﻢ ﻭﺃﺟﺪﺍﺩﻛﻢ ﺍﻟﺬﻳﻦ ﻧﺎﻟﻮﺍ ﺷﺮﻑ ﺍﻻﻧﻀﻮﺍﺀ ﲢـﺖ‬
‫ﻟﻮﺍﺀ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ﺍﻷﻳﻮﰊ ﰲ ﺣﻄﲔ ﻭﺷﺮﻑ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﲢﺮﻳﺮ ﺍﻟﻘﺪﺱ ﻣﻊ ﻗﺒﺎﺋﻞ ﺃﺧﺮﻯ ‪ ،‬ﻓﺄﻗﻄﻊ ﺻﻼﺡ‬
‫ﺽ ﺣﻮﻝ ﺍﻟﻘﺪﺱ ﻣﻦ ﺃﺟﻞ ﲪﺎﻳﺘﻬﺎ ﻣﻦ ﺍﻟﺼﻠﻴﺒﻴﲔ ﻭﻗﺎﻝ ‪:‬‬ ‫ﺍﻟﺪﻳﻦ ﻟﻠﻘﺒﺎﺋﻞ ﺍﻟﱵ ﺷﺎﺭﻛﺖ ﻣﻌﻪ ﺃﺭﺍ ٍ‬
‫)) ﻫﺬﺍ ﻣﺴﺮﻯ ﺟﺪﻛﻢ ﻓﺤﺎﻓﻈﻮﺍ ﻋﻠﻴﻪ (( ﻳﻘﺼﺪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ،‬ﻭﻛﺎﻧﺖ ﺣﺼﺔ "ﺑـﲏ‬
‫ﺣﺴﻦ " ﰲ ﺍﳉﺰﺀ ﺍﳉﻨﻮﰊ ﺍﻟﻐﺮﰊ ﻣﻦ ﺍﻟﻘﺪﺱ ﺣﻴﺚ ﻋﺎﺷﻮﺍ ﻭﺗﻜﺎﺛﺮﻭﺍ ﰲ ﻗﺮﻯ ﺍﻟﻮﳉﺔ ﻭﻋﲔ ﻛﺎﺭﻡ ﻭﺍﳌﺎﳊـﺔ‬
‫ﻭﻏﲑﻫﺎ‪...‬‬
‫ﻳﺎ ﻗﻮﻡ‪...‬ﺃﺟﺪﺍﺩﻧﺎ ﻳﻮﻣﻬﺎ ﺣﺎﻓﻈﻮﺍ ﻋﻠﻰ ﺗﻠﻚ ﺍﻷﺭﺍﺿﻲ ﻭﲪﻮﺍ ﺍﻟﻘﺪﺱ ﺍﻟﺸﺮﻳﻒ ‪ ،‬ﻓﻌﺎﺷﻮﺍ ﻋـﺰﺓ ﺍﻹﺳـﻼﻡ‬
‫ﻭﻗﻮﺗﻪ ‪ ،‬ﺃﺑﺎ ﹰﺓ ﳐﻠﺼﲔ ‪.‬‬
‫ﻭﺍﻟﻴﻮﻡ ﺃﺑﻨﺎﺀ ﻗﺒﻴﻠﺘﻨﺎ ﻫﻢ ﺳﻴﺎﺝ ﻣﺘﲔ ﳛﻤﻲ ﻛﻴﺎﻥ ﺍﻟﻴﻬﻮﺩ ‪ ،‬ﻭﻫﻢ ﺟﻨﺪ ﺍﻟﻄﺎﻏﻮﺕ ﻭﺷﺮﻃﺘﻪ ﻭﳐﺎﺑﺮﺍﺗـﻪ ﻭﻫـﻢ‬
‫ﺷﺮﻛﺎﺅﻩ ﰲ ﺟﺮﺍﺋﻤﻪ ﺿﺪ ﺍﻹﺳﻼﻡ ﻭﺃﻫﻠﻪ‪.‬‬
‫ﻛﻴﻒ ﻻ ﻭﺃﺑﻨﺎﺅﻛﻢ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﲢﺖ ﺭﺍﻳﺔ ﺍﻟﺼﻠﻴﺐ ﻳﻘﺎﺗﻠﻮﻥ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﲝﺠﺔ ﺃ‪‬ﻢ ﻗﻮﺍﺕ ﺣﻔﻆ ﺍﻟﺴﻼﻡ‬
‫ﺍﻟﺘﺎﺑﻌﺔ ﻟﻸﻣﻢ ﺍﳌﻠﺤﺪﺓ ؟‪.‬‬
‫ﻛﻴﻒ ﻻ ﻭﺃﺑﻨﺎﺅﻛﻢ ﻳﻘﺘﻠﻮﻥ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺃﺑﻨﺎﺀ ﻣﻌﺎﻥ ﲝﺠﺔ ﺣﻔﻆ ﺃﻣﻦ ﺍﻟﻨﻈﺎﻡ ؟‪.‬‬
‫ﻛﻴﻒ ﻻ ﻭﺍﻟﻄﺎﺋﺮﺍﺕ ﺍﻟﱵ ﺍﻧﻄﻠﻘﺖ ﻟﻘﺼﻒ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﺍﻧﻄﻠﻘﺖ ﻣﻦ ﻣﻀﺎﺭﺏ ﺑﲏ ﺣﺴﻦ ؟‬
‫ﺃﻳﻦ ﺃﻧﺘﻢ ﻳﺎ ﻭﺟﻬﺎﺀ ﺍﻟﻌﺸﲑﺓ ﻭﻛﱪﺍﺋﻬﺎ ﻣﻦ ﺫﻟﻚ ﺍﻟﻌﺰ ﺍﻟﺬﻱ ﻋﺎﺷﻪ ﺃﺟﺪﺍﺩﻛﻢ ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﻔﺘﺢ ﺍﻟﺬﻱ ﻓﺘﺤﻪ ﺍﷲ‬
‫ﻋﻠﻴﻬﻢ ﲢﺖ ﺭﺍﻳﺔ ﺻﻼﺡ ﺍﻟﺪﻳﻦ ؟‪..‬‬
‫ﺑﻞ ﺃﻳﻦ ﻫﻲ ﳔﻮﺗﻜﻢ ﻭﻣﺮﻭﺀﺗﻜﻢ ﻭﻏﲑﺗﻜﻢ ﻋﻠﻰ ﺩﻳﻦ ﺧﲑ ﺍﻟﱪﻳﺔ؟‪..‬‬
‫ﺏ ﻓﺄﺿﺎﻋﻬﺎ‬‫ﺇﻥ ﺍﳌﺮﻭﺀﺓ ﻟﻴﺲ ﻳﺪﺭﻛﻬﺎ ﺍﻣﺮ ‪‬ﺅ ﻭﺭﺙ ﺍﳌﻜﺎﺭ ‪‬ﻡ ﻋﻦ ﺃ ٍ‬
‫ﺲ ﺑﺎﻟﺪﻧﺎﺀ ِﺓ ﻭ ﺍﳋﻨﺎ ﻭ‪‬ﺘﻪ ﻋﻦ ﺳﺒﻞ ﺍﻟﻌﻼ ﻓﺄﻃﺎﻋﻬﺎ‬
‫ﺃﻣﺮﺗﻪ ﻧﻔ ‪‬‬
‫ﻳﺎ ﻗﻮﻡ ﻛﻴﻒ ﺭﺿﻴﺘﻢ ﺑﺘﺴﻠﻂ ﻫﺬﺍ ﺍﻟﻄﺎﻏﻴﺔ ﻋﻠﻴﻜﻢ ؟ ﻫﺬﺍ ﺍﻟﺬﻱ ﺗﺮﰉ ﰲ ﺃﺣﻀﺎﻥ ﺍﻟﻐﺮﺏ ‪ ،‬ﻟﻴﺤﻜﻢ ﻓـﻴﻜﻢ‬
‫ﺑﺸﺮﻋﺔ ﺍﻟﺸﻴﻄﺎﻥ ‪ ،‬ﻭﻳﻌﻄﻞ ﻓﻴﻜﻢ ﺷﺮﻋﺔ ﺍﻟﺮﲪﻦ ‪ ،‬ﺃﻻ ﲣﺎﻓﻮﻥ ﺃﻥ ﻳﺼﻴﺒﻜﻢ ﺍﷲ ﺑﻌﻘﺎﺏ ﻣﻨﻪ ؟ ‪..‬‬
‫ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ) ﻣﺎ ﻣﻦ ﺭﺟﻞ ﻳﻜﻮﻥ ﰲ ﻗﻮﻡ ﻳﻌﻤﻞ ﻓﻴﻬﻢ ﺑﺎﳌﻌﺎﺻﻲ ﻳﻘﺪﺭﻭﻥ ﺃﻥ ﻳﻐ‪‬ﻴﺮﻭﺍ ﻋﻠﻴﻪ ﻓﻼ‬
‫ﻳﻐﲑﻭﻥ ﺇﻻ ﺃﺻﺎ‪‬ﻢ ﺍﷲ ﻣﻨﻪ ﺑﻌﻘﺎﺏ ﻗﺒﻞ ﺃﻥ ﳝﻮﺗﻮﺍ ( ‪(٩)..‬‬
‫ﻓﻴﺎ ﻗﻮﻡ ﺃﻋﺪﻭﺍ ﺍﳉﻮﺍﺏ ﻟﺮﺏ ﺍﻷﺭﺑﺎﺏ ﺇﺫﺍ ﺳﺄﻟﻜﻢ ﻳﻮﻡ ﺍﳊﺴﺎﺏ ﻋﻦ ﺩﻡ ﻛﻞ ﺍﻣﺮﺀ ﻣـﺴﻠﻢ ﺷـﺎﺭﻛﺖ ﰲ‬
‫ﺳﻔﻜﻪ ﺃﻳﺎﺩﻳﻜﻢ ﰲ ﺍﻟﻌﺮﺍﻕ ﻭﰲ ﻣﻌﺎﻥ ﻭ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﻏﲑﻫﺎ ‪ ،‬ﺑﺰﺟﻜﻢ ﻷﺑﻨﺎﺋﻜﻢ ﰲ ﺟﻴﺶ ﺍﻟﻄـﺎﻏﻮﺕ‬
‫ﻭﺑﺴﻜﻮﺗﻜﻢ ﻋﻦ ﻫﺬﻩ ﺍﳉﺮﺍﺋﻢ ‪(١٠)..‬‬

‫‪٣٨٩‬‬
‫‪٣٩٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺭﻭﻯ ﺑﻦ ﻣﺎﺟﺔ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﻓﻌﻪ ‪ ):‬ﻣﻦ ﺃﻋﺎﻥ ﻋﻠﻰ ﻗﺘﻞ ﻣﺆﻣﻦ ﻭﻟﻮ ﺑﺸﻄﺮ ﻛﻠﻤﺔ ﻟﻘﻲ ﺍﷲ ﺗﻌﺎﱃ ﻣﻜﺘﻮﺏ‬
‫ﺑﲔ ﻋﻴﻨﻴﻪ ﺁﻳﺲ ﻣﻦ ﺭﲪﺔ ﺍﷲ (‪..‬‬
‫ﻭﺇﻥ ﻣﻦ ﺃﻭﺟﺐ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻋﻠﻴﻜﻢ ﺍﻟﺴﻌﻲ ﻟﺘﺤﻜﻴﻢ ﺷﺮﻉ ﺍﷲ ﻭﺭﻓﻊ ﺭﺍﻳﺔ ﺍﻟﺘﻮﺣﻴـﺪ ﻋﺎﻟﻴـﺔ ﰲ ﺍﻟـﺒﻼﺩ ‪،‬‬
‫ﻭﻣﻮﺍﻻﺓ ﺃﻫﻞ ﺍﳊﻖ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺘﱪﺅ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺘﻨﺪﻳﺪ‪..‬‬
‫ﺃﻣﺎ ﺁﻥ ﻟﻜﻢ ﺃﻥ ﺗﻨﻔﻀﻮﺍ ﻏﺒﺎﺭ ﺍﻟﺬﻝ ﻋﻨﻜﻢ ؟‪..‬‬
‫ﺃﻣﺎ ﺁﻥ ﻟﻜﻢ ﺃﻥ ﺗﻌﻮﺩﻭﺍ ﺇﱃ ﺍﷲ ﻭﺗﻌﻠﻨﻮ‪‬ﺎ ﻧﻘﻴﺔ ﺑﻴﻀﺎﺀ ﺻﺎﻓﻴﺔ " ﻻ ﻃﺎﻋﺔ ﳌﺨﻠـﻮﻕ ﰲ ﻣﻌـﺼﻴﺔ ﺍﳋـﺎﻟﻖ "‬
‫ﻭﺗﻌﻮﺩﻭﺍ ﺇﱃ ﻓﻄﺮﻛﻢ ﺍﻟﺴﻠﻴﻤﺔ ﻣﻠﺔ ﺃﺑﻴﻜﻢ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺬﻱ ﻛﺎﻥ ﺃﺻﻞ ﺩﻋﻮﺗﻪ ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻟﻄﻮﺍﻏﻴﺖ ﻭﺍﳌﺸﺮﻛﲔ‬
‫‪..‬‬
‫} ﻗﺪ ﻛﺎﻧﺖ ﻟﻜﻢ ﺃﺳﻮﺓ ﺣﺴﻨﺔ ﰲ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺍﻟﺬﻳﻦ ﻣﻌﻪ ﺇﺫ ﻗﺎﻟﻮﺍ ﻟﻘﻮﻣﻬﻢ ﺇﻧ‪‬ﺎ ﺑﺮﺀﺁﺅ ﻣﻨﻜﻢ ﻭﳑﺎ ﺗﻌﺒﺪﻭﻥ ﻣﻦ‬
‫ﺩﻭﻥ ﺍﷲ ﻛﻔﺮﻧﺎ ﺑﻜﻢ ﻭﺑﺪﺍ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻜﻢ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺒﻐﻀﺎﺀ ﺃﺑﺪﺍ ﺣﱴ ﺗﺆﻣﻨﻮﺍ ﺑﺎﷲ ﻭﺣﺪﻩ { ‪..‬‬
‫ﺃﻱ ﺣﱴ ﲢﻜﻤﻮﺍ ﺍﷲ ﻭﺣﺪﻩ ﻓﻼ ﻳﻄﺎﻉ ﻏﲑﻩ ﻭﻻ ﺃﻣﺮ ﺇﻻ ﻣﺎ ﺃﻣﺮ ﻭﻻ ﺷﺮﻉ ﺇﻻ ﻣﺎ ﺷﺮﻉ ‪..‬‬
‫ﻳﺎ ﻗﻮﻡ ﺃﻃﻴﻌﻮﱐ ﻭﺃﺟﺮﻛﻢ ﻋﻠﻰ ﺍﷲ ‪ ،‬ﻓﻮﺍﷲ ﻻ ﻃﺎﻗﺔ ﻟﻜﻢ ﻋﻠﻰ ﻋﺬﺍﺏ ﺍﷲ ‪ ،‬ﻓﻜﻴﻒ ﺑﻜﻢ ﺇﺫﺍ ﺳﻌﺮﺕ ﺍﻟﻨﺎﺭ ‪،‬‬
‫ﺾ ﻋﻠﻰ ﺍﻟﺸﻔﺎﻩ ﺑﺎﻷﺿﺮﺍﺱ } ﻭ ﻳﻮﻡ ﻳﻌﺾ ﺍﻟﻈﺎﱂ ﻋﻠﻰ ﻳﺪﻳﻪ ﻳﻘﻮﻝ‬ ‫ﻭﺗﻄﺎﻳﺮ ﺷﺮﺭﻫﺎ‪ ،‬ﻭﻛﺘﻤﺖ ﺍﻷﻧﻔﺎﺱ ﻭ ‪‬ﻋ ‪‬‬
‫ﻳﺎ ﻟﻴﺘﲏ ﺍﲣﺬﺕ ﻣﻊ ﺍﻟﺮﺳﻮﻝ ﺳﺒﻴﻼ * ﻳﺎ ﻭﻳﻠﱴ ﻟﻴﺘﲏ ﱂ ﺃﲣﺬ ﻓﻼﻧﺎ ﺧﻠﻴﻼ *ﻟﻘﺪ ﺃﺿﻠﲏ ﻋﻦ ﺍﻟـﺬﻛﺮ ﺑﻌـﺪ ﺇﺫ‬
‫ﺟﺎﺀﱐ ﻭﻛﺎﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻺﻧﺴﺎﻥ ﺧﺬﻭﻻ {‪.‬‬
‫ﺃﻳﻦ ﺍﻟﺬﻳﻦ ﻃﻐﻮﺍ ﻭﺟﺎﺭﻭﺍ ﻭﺍﻋﺘﺪﻭﺍ ﻭﻋﺘﻮﺍ ﻭﻃﺎﻟﻮﺍ ﻭﺍﺳﺘﺨﻔﻮﺍ ﺑﺎﻟﻮﺭﻯ‬
‫ﻓﺼﻤﺖ ﳍﻢ ﻣﻨﻬﺎ ﻭﺛﻴﻘﺎﺕ ﺍﻟﻌﺮﻯ‬ ‫ﻭ ﲤﺴﻜﻮﺍ ﲝﺒﺎﳍﺎ ﻟﻜﻨﻬﺎ‬
‫ﺑﻞ ﺃﻧﺰﻟﺘﻬﻢ ﻣﻦ ﴰﺎﺭﻳﺦ ﺍﻟﺬﺭﻯ‬ ‫ﻣﺎ ﺃﺧﻠﺪ‪‬ﻢ ﺑﻌﺪ ﺳﺎﻟﻒ ﺭﻓﻌﺔ‬
‫ﻭﺇﱃ ﺍﻟﺒِﻠﻰ ﻗﺪ ﻧ ﹼﻘﻠﻮﺍ ﻭﺗﺸﻮﻫﺖ ﺗﻠﻚ ﺍﶈﺎﺳﻦ ﲢﺖ ﺃﻃﺒﺎﻕ ﺍﻟﺜﺮﻯ‬
‫ﺃﻓﻨﺎﻫﻢ ﻣﻦ ﻟﻴﺲ ﻳﻔﲎ ﻣﻠﻜﻪ ﺫﻭ ﺍﻟﺒﻄﺸﺔ ﺍﻟﻜﱪﻯ ﺇﺫﺍ ﺃﺧﺬ ﺍﻟﻘﺮﻯ‬
‫ﻓﺎﺻﺮﻑ ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﻃﻤﺎﻋﻚ ﺇﳕﺎ ﻣﻴﻌﺎﺩﻫﺎ ﺃﺑﺪﺍ ﺣﺪﻳﺚ ﻳﻔﺘﺮﻯ‬
‫ﻭﺃﻧﺘﻢ ﻳﺎ ﺃﺑﻨﺎﺀ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺍﳌﺒﺎﺭﻛﺔ ﻣﻦ ﺃﺑﻨﺎﺀ ﻋﺸﲑﰐ ‪ ،‬ﺍﷲ ﺍﷲ ﰲ ﺩﻳﻨﻜﻢ ‪ ،‬ﻭﺳﻨﺔ ﻧﺒﻴﻜﻢ ‪ ،‬ﺳـﲑﻭﺍ ﻋﻠـﻰ‬
‫ﺩﺭﺏ ﺍﻟﻌﺰﺓ ﻭﺍ‪‬ﺪ ‪ ،‬ﻭﻻ ﺗﻐﺮﻧﻜﻢ ﻛﺜﺮﺓ ﺍﳍﺎﻟﻜﲔ ﻭﺍﳌﺘﺨﺎﺫﻟﲔ ﻭﻻ ﺗﺴﺘﻮﺣﺸﻨﻜﻢ ﻗﻠﺔ ﺍﻟﺴﺎﻟﻜﲔ ﺍﻟﺼﺎﺑﺮﻳﻦ ‪.‬‬
‫ﱄ ﻧﻌﻤﺔ ‪ ،‬ﻭﻻ ﲤﻨﻌﻨﻜﻢ ﻫﻴﺒﺔ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻛﺜﹸـ ‪‬ﺮ‬ ‫ﻭﻻ ﺗﻄﻴﻌﻮﺍ ﺃﺣﺪﹰﺍ ﰲ ﻣﻌﺼﻴﺔ ﺍﷲ ﻻ ﻛﺒﲑ ﻋﺸﲑ ٍﺓ ﻭﻻ ﻭ ﹼ‬
‫ﻣﺎﻟﻪ ﺃﻭ ﻋﻼ ﺟﺎﻫﻪ ﺃﻥ ﺗﻘﻮﻟﻮﺍ ﻣﺎ ﻳﺮﺿﻲ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ‪ ،‬ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪:‬‬
‫) ﻻ ﳛﻘﺮﻥ ﺃﺣﺪﻛﻢ ﻧﻔﺴﻪ ‪ ،‬ﻗﺎﻟﻮﺍ ‪ :‬ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﻛﻴﻒ ﳛﻘﺮ ﺃﺣﺪﻧﺎ ﻧﻔﺴﻪ ؟ ﻗﺎﻝ ‪ :‬ﻳﺮﻯ ﺃﻣﺮﹰﺍ ﷲ ﻋﻠﻴﻪ ﻓﻴﻪ‬
‫ﰲ ﻛﺬﺍ ﻭﻛﺬﺍ ؟ ﻓﻴﻘﻮﻝ‬ ‫ﻣﻘﺎﻝ ‪ ،‬ﰒ ﻻ ﻳﻘﻮﻝ ﻓﻴﻪ ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻟﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪ :‬ﻣﺎ ﻣﻨﻌﻚ ﺃﻥ ﺗﻘﻮﻝ ﹼ‬
‫ﺧﺸﻴﺔ ﺍﻟﻨﺎﺱ ‪ ،‬ﻓﻴﻘﻮﻝ ‪ :‬ﻓﺈﻳﺎﻱ ﻛﻨﺖ ﺃﺣﻖ ﺃﻥ ﲣﺸﻰ ‪( .‬‬

‫‪٣٩٠‬‬
‫‪٣٩١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻻ ﺗﻜﻮﻧﻮﺍ ﳑﻦ ﳛﺴﻨﻮﻥ ﺇﺫﺍ ﺃﺣﺴﻦ ﺍﻟﻨﺎﺱ ﻭﻳﺴﻴﺌﻮﻥ ﺇﺫﺍ ﺃﺳﺎﺀﻭﺍ ﻭﻟﻜﻦ ﺃﺣﺴﻨﻮﺍ ﺇﻥ ﺃﺣﺴﻨﻮﺍ ﺃﻭ ﺃﺳـﺎﺀﻭﺍ ‪،‬‬
‫ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪:‬‬
‫) ﺃﻻ ﺇﻥ ﺭﺣﻰ ﺍﻹﺳﻼﻡ ﺩﺍﺋﺮﺓ ‪ ،‬ﻓﺪﻭﺭﻭﺍ ﻣﻊ ﺍﻟﻜﺘﺎﺏ ﺣﻴﺚ ﺩﺍﺭ ﺃﻻ ﺇﻥ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻠﻄﺎﻥ ﺳﻴﻔﺘﺮﻗﺎﻥ ﻓﻼ‬
‫ﺗﻔﺎﺭﻗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﺃﻻ ﺇﻧﻪ ﺳﻴﻜﻮﻥ ﻋﻠﻴﻜﻢ ﺃﻣﺮﺍﺀ ﻳﻘﻀﻮﻥ ﻷﻧﻔﺴﻬﻢ ﻣﺎﻻ ﻳﻘﻀﻮﻥ ﻟﻜﻢ ﺇﻥ ﻋﺼﻴﺘﻤﻮﻫﻢ ﻗﺘﻠﻮﻛﻢ‬
‫ﻭﺇﻥ ﺃﻃﻌﺘﻤﻮﻫﻢ ﺃﺿﻠﻮﻛﻢ ‪ ،‬ﻗﺎﻟﻮﺍ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻛﻴﻒ ﻧﺼﻨﻊ؟ ﻗﺎﻝ ﻛﻤﺎ ﺻﻨﻊ ﺃﺻﺤﺎﺏ ﻋﻴﺴﻰ ﺑﻦ ﻣـﺮﱘ‬
‫ﻧﺸﺮﻭﺍ ﺑﺎﳌﻨﺎﺷﲑ ﻭﲪﻠﻮﺍ ﻋﻠﻰ ﺍﳋﺸﺐ ‪ ،‬ﻣﻮﺕ ﰲ ﻃﺎﻋﺔ ﺍﷲ ﺧﲑ ﻣﻦ ﺣﻴﺎﺓ ﰲ ﻣﻌﺼﻴﺔ ﺍﷲ (‪،..‬‬
‫ﻓﺸﻘﻮﺍ ﻃﺮﻳﻘﻜﻢ ﺍﻟﺼﻌﺐ ﺍﻟﻄﻮﻳﻞ ﺑﺘﻮﺣﻴﺪﻛﻢ ﻭﺻﱪﻛﻢ ﻭﺟﻬﺎﺩﻛﻢ ‪..‬‬
‫ﻭﻋﻨﺪ ﺍﻟﺼﺒﺎﺡ ﳛﻤﺪ ﺍﻟﻘﻮﻡ ﺍﻟﺴﺮﻯ ‪ ،‬ﻭﺍﺣﺮﺻﻮﺍ ﺃﻥ ﺗﻜﻮﻧﻮﺍ ﻣﻊ ﺭﻛﺐ ﺍﻟﻔﺎﳊﲔ ‪:‬‬
‫} ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﻨﺒﻴﲔ ﻭﺍﻟﺼﺪﻳﻘﲔ ﻭﺍﻟﺸﻬﺪﺍﺀ ﻭﺍﻟﺼﺎﳊﲔ ﻭﺣﺴﻦ ﺃﻭﻟﺌﻚ ﺭﻓﻴﻘﺎ {‪.‬‬
‫ﻭﺃﺧﲑﹰﺍ ﻳﺎ ﻗﻮﻡ ‪:‬‬
‫ﻣﺎ ﻛﺘﺒﺖ ﻛﻠﻤﺎﰐ ﻫﺬﻩ ﺇﻻ ﻧﺼﺤﹰﺎ ﻟﻜﻢ ﻭﺇﺷﻔﺎﻗﹰﺎ ﻋﻠﻴﻜﻢ ‪ ،‬ﻭﺃﺳﺄﻟﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﺗﻜـﻮﻥ ﺧﺎﻟـﺼﺔ ﻟﻮﺟﻬـﻪ‬
‫ﺍﻟﻜﺮﱘ ‪،‬‬
‫ﻭﻣﻊ ﻛﺜﺮﺓ ﺍﻟﻄﺎﻟﺒﲔ ﻭﻗﻠﺔ ﺍﻟﻨﺎﺻﺮﻳﻦ ‪ ،‬ﺍﻟﺘﺠﺄﺕ ﻟﺮﻛﻦ ﺭﻛﲔ ﻭﺣﺼﻦ ﺣﺼﲔ ﺇﱃ ﺍﷲ ﺍﻟﻌﺰﻳﺰ ﺍﳌﺘﲔ ‪ ،‬ﺍﻟﺬﻱ‬
‫ﻣﻦ ﺩﺧﻞ ﺣﺼﻨﻪ ﻛﺎﻥ ﻣﻦ ﺍﻵﻣﻨﲔ ‪ ،‬ﻭﻣﻦ ﻗﺼﺪﻩ ﻛﺎﻥ ﻟﻪ ﺧﲑ ﻣﻌﲔ } ﺃﻣﻦ ﳚﻴﺐ ﺍﳌﻀﻄﺮ ﺇﺫﺍ ﺩﻋـﺎﻩ { ‪،‬‬
‫ﻭﻣﻦ ﻃﺮﺡ ﻧﻔﺴﻪ ﻋﻨﺪ ﺑﺎﺑﻪ ﻓﻠﻦ ﳜﺰﻯ ‪ ،‬ﻭﻣﻦ ﺍﻧﺘﺴﺐ ﺇﻟﻴﻪ ﻓﻼ ﻳﻀﻞ ﻭﻻ ﻳﺸﻘﻰ‬
‫ﻟﻴ‪‬ﻠﺤﻘﻪ ﺑﺬﻱ ﺍﳊﺴﺐ ﺍﻟﺼﻤﻴﻢ‬ ‫ﺩﻋﻲ ﺍﻟﻘﻮﻡ ﻳﻨﺼ‪‬ﺮ ﻣ‪‬ﺪﻋﻴ ِﻪ‬
‫ﺇﺫﺍ ﺍﻓﺘﺨﺮﻭﺍ ﺑﻘﻴﺲ ﺃﻭ ﲤﻴﻢ‬ ‫ﺃﰊ ﺍﻹﺳﻼﻡ ﻻ ﺃﺏ ﱄ ﺳﻮﺍﻩ‬
‫ﻭﻟﺴﺎﻥ ﺣﺎﱄ ﻳﻘﻮﻝ ﻛﻤﺎ ﻗﺎﻝ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻨﺪﻣﺎ ﺳﺄﻟﻪ ﺫﻟﻚ ﺍﻟﺼﺤﺎﰊ ﻳﻮﻡ ﻣﺆﺗﺔ ﺑﻌﺪ ﺃﻥ‬
‫ﻛﺜﺮﺕ ﺍﳉﺮﺍﺡ ﰲ ﺍﳌﺴﻠﻤﲔ ‪ ،‬ﻳﺎ ﺧﺎﻟﺪ ﺃﺇﱃ ﺳﻠﻤﻰ ﺃﻡ ﺇﱃ ﺃﺟﺎ ؟ ‪...‬‬
‫ﻓﺒﻜﻰ ﺧﺎﻟﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻗﺎﻝ ﻻ ﺇﱃ ﺳﻠﻤﻰ ﻭﻻ ﺇﱃ ﺃﺟﺎ ﻭﻟﻜﻦ ﺇﱃ ﺍﷲ ﺍﳌﻠﺘﺠﺎ ‪.‬‬
‫ﺃﻻ ﻫﻞ ﺑﻠﻐﺖ ؟ ﺍﻟﻠﻬﻢ ﻓﺎﺷﻬﺪ ‪..‬‬
‫ﺃﻻ ﻫﻞ ﺑﻠﻐﺖ ﺍﻟﻠﻬﻢ ﻓﺎﺷﻬﺪ ‪..‬‬
‫ﺃﻻ ﻫﻞ ﺑﻠﻐﺖ ﺍﻟﻠﻬﻢ ﻓﺎﺷﻬﺪ‪.‬‬
‫ﻛﺘﺒﻬﺎ ﻧﺼﺤﹰﺎ ﻭﺇﺷﻔﺎﻗﺎ‬
‫ﺃﲪﺪ ﻓﻀﻴﻞ ﻧﺰﺍﻝ ﺍﳋﻼﻳﻠﺔ‬
‫ﺭﺑﻴﻊ ﺍﻷﻭﻝ ‪ ١٤٢٤ -‬ﻟﻠﻬﺠﺮﺓ‬

‫‪----------------‬‬

‫‪٣٩١‬‬
‫‪٣٩٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫)‪ - (١‬ﺃﺻﺪﺭﺕ ﺍﺳﺮﺍﺋﻴﻞ ﻣﻴﺪﺍﻟﻴﺔ ﺫﻫﺒﻴﺔ ﲢﻤﻞ ﺻﻮﺭﺓ ﺣﺴﲔ ﻭﺍﻟﻌﻠﻢ ﺍﻷﺭﺩﱐ ﻭﻃﺎﺑﻌﹰﺎ ﺗـﺬﻛﺎﺭﻳﹰﺎ ﺗﻜﺮﳝـﹰﺎ‬
‫ﻟﺬﻛﺮﻯ ﺣﺴﲔ ﻭﻗﺎﻟﺖ ﺍﳊﻜﻮﻣﺔ ﺇﻥ ﻫﺬﺍ ﺗﻜﺮﱘ ﻟﺬﻛﺮﻯ ﺣﺴﲔ ﺍﻟﺬﻱ ﻳﺘﺴﻢ ﺑﺎﻹﻧﺴﺎﻧﻴﺔ ﻭﻷﻧـﻪ ﳕـﻮﺫﺝ‬
‫ﻟﻠﺠﺎﺭ ﺍﳌﺨﻠﺺ ﰲ ﻋﻼﻗﺘﻪ ﲜﲑﺍﻧﻪ ‪ ..‬ﻋﻠﻤﹰﺎ ﺃﻥ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻴﺪﺍﻟﻴﺎﺕ ﻻ ﺗﺼﺪﺭ ﻋﺎﺩﺓ ﺇﻻ ﻟﺘﻜﺮﱘ ﻗﺎﺩﺓ ﺍﺳﺮﺍﺋﻴﻞ‬
‫ﻓﻘﻂ ‪ ،‬ﻭﺣﺴﲔ ﻫﻮ ﺍﻷﺟﻨﱯ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺗﻜﺮﻣﻪ ﺍﺳﺮﺍﺋﻴﻞ ﲟﻴﺪﺍﻟﻴﺔ ﺧﺎﺻﺔ ‪ ..‬ﻭﻛﺎﻥ ﺣﺴﲔ ﻗـﺪ ﻗـﺎﻝ‬
‫ﺑﻨﻔﺴﻪ ﰲ ﻟﻘﺎﺀ ﻣﻊ ﺗﻠﻔﺰﻳﻮﻥ ﺍﺳﺮﺍﺋﻴﻞ ﺃﻧﻪ ﻃﺎﺭ ﺑﻨﻔﺴﻪ ﻭﺑﻄﺎﺋﺮﺗﻪ ﺍﳋﺎﺻﺔ ﺇﱃ ﺗﻞ ﺃﺑﻴﺐ ﻗﺒﻞ ﺣﺮﺏ ﺃﻛﺘـﻮﺑﺮ‬
‫ﺑﻴﻮﻡ ﻭﺍﺣﺪ ﻭﺃﺑﻠﻎ ﺟﻮﻟﺪﺍﻣﺎﺋﲑ ﲟﻮﻋﺪ ﺍﳍﺠﻮﻡ ﺍﳌﺼﺮﻱ ﺍﻟﺴﻮﺭﻱ‪.‬‬
‫)‪ - (٢‬ﻭﻟﻴﺲ ﺃﺩﻝ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺍﳌﻈﺎﻫﺮﺓ ﺍﳊﺎﺷﺪﺓ ﺍﻟﱵ ﺧﺮﺟﺖ ﻣﻦ ﻗﻠﺐ ﻋﻤﺎﻥ ﻭﻋﻠﻰ ﺭﺃﺳﻬﺎ ﺍﳌﺴﻤﻰ‬
‫ﺑﺎﻷﻣﲑ ﻋﻠﻲ ﻭﺣﺎﺷﻴﺘﻪ ﻟﺘﻘﺪﻡ ﻋﺮﻳﻀﺔ ﻟﺮﺋﺎﺳﺔ ﺍﻟﻮﺯﺭﺍﺀ ﺗﻄﺎﻟﺐ ﻓﻴﻬﺎ ﺑﺘﻐﻴﲑ ﺍﳊﻜﻢ ﺍﳌﺨﻔﻒ ﺍﻟـﺬﻱ ﻛـﺎﻥ‬
‫ﻳﺼﺪﺭ ﲝﻖ ﻣﻦ ﻳﻘﺘﻞ ﺑﺪﺍﻓﻊ ﺍﻟﺸﺮﻑ ﻭ ﺗﻄﺎﻟﺐ ﺑﺈﻧﺰﺍﻝ ﺃﺷﺪ ﺍﻟﻌﻘﻮﺑﺎﺕ ﲝﻘﻪ ‪ ،‬ﻓﻮﺍﺣﺴﺮﺗﺎﻩ ﻳﺎ ﻗﻮﻡ ﻋﻠﻰ ﻫﺬﻩ‬
‫ﺍﳊﺎﻝ ﺍﻟﱵ ﻭﺻﻠﺘﻢ ﺇﻟﻴﻬﺎ‪.‬‬
‫)‪ - (٣‬ﳓﻦ ﻻ ﻧﻘﺼﺪ ﲝﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻌﺮﺍﻗﻲ ﻓﻬﻮ ﻧﻈﺎﻡ ﻣﺮﺗﺪ ﺧﺒﻴﺚ ﻭﻟﻴﺲ ﺑﺄﻓﻀﻞ ﺣﺎ ﹰﻻ ﻣﻦ‬
‫ﺍﻟﻨﻈﺎﻡ ﺍﻷﺭﺩﱐ ‪.‬‬
‫)‪ - (٤‬ﻭﻣﺎ ﺍﻟﺮﻭﻳﺸﺪ ﻭﺍﻷﺯﺭﻕ ﻭﺍﻟﺼﻔﺎﻭﻱ ﻭﺍﳌﻔﺮﻕ ﺇﻻ ﺷﺎﻫﺪ ﻋﻠﻰ ﻭﺟﻮﺩ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻌﺴﻜﺮﻳﺔ ﺍﻟﱵ‬
‫ﺗﻨﻄﻠﻖ ﻣﻨﻬﺎ ﺍﻟﻄﺎﺋﺮﺍﺕ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻟﺘﺼﺐ ﺟﺎﻡ ﲪﻤﻬﺎ ﻣﻦ ﺃﻃﻨﺎﻥ ﺍﳌﺘﻔﺠﺮﺍﺕ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ‬
‫)‪ - (٥‬ﺻﺤﻴﺢ ﺑﻦ ﺣﺒﺎﻥ‪.‬‬
‫)‪ - (٦‬ﻣﻦ ﻛﻼﻡ ﺃﺣﺪ ﺍﳌﺸﺎﻳﺦ ﺍﳌﻌﺎﺻﺮﻳﻦ ‪.‬‬
‫)‪ - (٧‬ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ‪.‬‬
‫)‪ - (٨‬ﺟﺰﺀ ﻣﻦ ﻧﻔﺲ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫)‪ - (٩‬ﺭﻭﺍﻩ ﺑﻦ ﻣﺎﺟﺔ‪.‬‬
‫)‪ - (١٠‬ﳓﻦ ﻧﻌﻠﻢ ﺃﻥ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﻟﻌﺸﲑﺓ ﻣﻦ ﱂ ﻳﺘﻠﻮﺙ ﺩﻳﻨﻪ ﺑﺸﺊ ﻣﻦ ﻫﺬﺍ ﻭﻟﻜﻨﻨﺎ ﻧﻌﻠﻢ ﺃﻳﻀﺎ ﺃﻥ ﺍﻟﻴﺪ ﺍﻟﱵ‬
‫ﻋﻘﺮﺕ ﻧﺎﻗﺔ ﺻﺎﱀ ﻛﺎﻧﺖ ﻳﺪﺍﹰ ﻭﺍﺣﺪﺓ ﻭﻟﻜﻦ ﻟﻌﻨﺔ ﺍﷲ ﴰﻠﺖ ﻗﻮﻡ ﲦﻮﺩ ﲨﻴﻌﺎ ‪ ..‬ﻓﻬﻞ ﻣﺴﻠﻤﻮﺍ ﻣﻌﺎﻥ ﻭﺍﻟﻌﺮﺍﻕ‬
‫ﻭﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﺃﻫﻮﻥ ﻋﻠﻰ ﺍﷲ ﻣﻦ ﻧﺎﻗﺔ ﺻﺎﱀ ؟؟‬
‫)‪ - (١١‬ﺟﺒﻠﲔ ﰲ ﺟﻨﻮﺏ ﺷﺮﻗﻲ ﺣﺎﺋﻞ ‪.‬‬

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‫‪٣٩٢‬‬
 ‫‪٣٩٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﻘﺘﺎ ﹸﻝ ﹶﻗ ‪‬ﺪ ‪‬ﺭ ﺍﻟﻄﺎﺋﻔ ِﺔ ﺍﳌﹶﻨﺼ‪‬ﻮﺭ‪‬ﺓ‬

‫ﺝ ﺍﻟﻜـﺎﻓﺮﻳﻦ‬‫ﷲ ﻣﻌ ‪‬ﺰ ﺍﻹﺳﻼ ِﻡ ﺑﻨﺼﺮﻩ‪ ،‬ﻭﻣ‪‬ﺬ ﱢﻝ ﺍﻟﺸﺮ ِﻙ ﺑﻘﻬﺮﻩ‪ ،‬ﻭﻣﺼﺮ‪‬ﻑ ﺍﻷﻣﻮﺭ ﺑﺄﻣﺮﻩ‪ ،‬ﻭﻣـﺴﺘﺪﺭ ِ‬‫ﺍﳊﻤ ‪‬ﺪ ِ‬
‫ﷲ‬
‫ﲟﻜﺮﻩ‪ ،‬ﺍﻟﺬﻱ ﻗﺪﺭ ﺍﻷﻳﺎﻡ ﺩﻭ ﹰﻻ ﺑﻌﺪﻟﻪ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﻤﺘﻘﲔ ﺑﻔﻀﻠﻪ‪ .‬ﻭﺍﻟﺼﻼ ﹸﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺃﻋﻠﻰ ﺍ ُ‬
‫ﻣﻨﺎ ‪‬ﺭ ﺍﻹﺳﻼ ِﻡ ﺑﺴﻴﻔﻪ‪ ...‬ﺃﻣ‪‬ﺎ ﺑﻌﺪ‪:‬‬
‫ﻼ‬
‫ﻉ ﺷﺮﻳﻌﺘﻪ‪ ،‬ﻭﱂ ﻳﺘﺮﻛﻬﻢ ﳘﻼﹰ؛ ﺑﻞ ﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ ﺭﺳ ﹰ‬ ‫ﷲ ﺳﺒﺤﺎﻧ‪‬ﻪ ﻭﺗﻌﺎﱃ ﺧﻠ ‪‬ﻖ ﺍﳋﻠﻖ ﻟﻌﺒﺎﺩﺗﻪ ﻭﺍﺗ‪‬ﺒﺎ ِ‬
‫ﻓﺈ ﱠﻥ ﺍ َ‬
‫ﷲ‬
‫ﻳﺪﻋﻮ‪‬ﻢ ﺇﻟﻴﻪ‪ ،‬ﻭﻳﺪﻟﻮ‪‬ﻢ ﻋﻠﻴﻪ‪ ،‬ﻓﺎﻧﻘﺴﻢ ﺍﻟﻌﺒﺎ ‪‬ﺩ ﺇﱃ ﻓﺮﻳﻘﲔ؛ ﻓﺮﻳ ٍﻖ ﻫﺪﺍ ‪‬ﻩ ﺍﷲ ﺑﻔﻀﻠﻪ ﻭﺭﲪﺘﻪ‪ ،‬ﻭﻓﺮﻳ ٍﻖ ﺃﺿﹼﻠ ‪‬ﻪ ﺍ ُ‬
‫ﺑﻌﻠﻤﻪ ﻭﻋﺪﻟﻪ‪ .‬ﻭﻣﻀﻰ ﻗﺪ ‪‬ﺭ ﺍﷲ ﻭﺟﺮﺕ ﺳﻨﺘﻪ ﺃﻥ ﻳﻘﻊ ﺍﻟﺘﺪﺍﻓﻊ ﻭﺍﻟﺼﺮﺍﻉ ﺑﲔ ﻫـﺎﺗﲔ ﺍﻟﻔـﺮﻳﻔﲔ؛ ﺍﳊـ ‪‬ﻖ‬
‫ﺽ ﻭﻣـﻦ‬ ‫ﷲ ﺍﻷﺭ ‪‬‬ ‫ﻭﺃﻧﺼﺎﺭﻩ‪ ،‬ﻭﺍﻟﺒﺎﻃ ِﻞ ﻭﺃﻋﻮﺍﻧﻪ‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﻣﺮ ﺍﻟﻌﺼﻮﺭ‪ ،‬ﻭﻛ ‪‬ﺮ ﺍﻟﺪﻫﻮﺭ‪ ،‬ﻭﺇﱃ ﺃﻥ ﻳـﺮﺙ ﺍ ُ‬
‫ﻼ(‪ .‬ﻭﺫﻟﻚ ﺃﻥ ﺍﳊ ‪‬ﻖ ﻭﺍﻟﺒﺎﻃﻞ ﺿﺪﺍﻥ ﻻ‬ ‫ﺴ‪‬ﻨ ِﺔ ﺍﻟﱠﻠ ِﻪ ‪‬ﺗ‪‬ﺒﺪِﻳ ﹰ‬
‫ﺠ ‪‬ﺪ ِﻟ ‪‬‬
‫ﻋﻠﻴﻬﺎ‪ ) ،‬ﺳ‪‬ﻨ ﹶﺔ ﺍﻟﱠﻠ ِﻪ ﻓِﻲ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﺧﹶﻠﻮ‪‬ﺍ ﻣِﻦ ﹶﻗ‪‬ﺒﻞﹸ ‪‬ﻭﻟﹶﻦ ‪‬ﺗ ِ‬
‫ﳚﺘﻤﻌﺎﻥ ﺃﺑﺪ‪‬ﺍ‪ ،‬ﻓﻮﺟﻮ ‪‬ﺩ ﺃﺣﺪِﳘﺎ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ ﻳﺴﺘﻠﺰﻡ ‪-‬ﻭﻻ ﺑﺪ‪ -‬ﳏ ‪‬ﻮ ﺍﻵﺧﺮ ﺃﻭ ﺇﺿﻌﺎﻓﻪ‪ ،‬ﺑﺘﺠﺮﻳﺪﻩ ﻣـﻦ‬
‫ﺶ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ‬
‫ﺍﻷﺳﺲ ﺍﻟﱵ ﻳﺮﺗﻜ ‪‬ﺰ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﳌﺒﺎﺩﺉِ ﺍﻟﱵ ﻗﻴﺎﻣﻪ ‪‬ﺎ‪ .‬ﻓﻼ ﻳﺘﺼﻮﺭ ﰲ ﻣﻴﺪﺍﻥ ﺍﻟﻮﺍﻗﻊ ﺃﻥ ﻳﺘﻌﺎﻳ ‪‬‬
‫ﺽ ﺃﻥ‬
‫ﺽ ﻭﺍﺣﺪﺓ ﻣﻦ ﺩﻭﻥ ﻏﻠﺒﺔ ﻷﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ‪ ،‬ﺃﻭ ﺳﻌ ٍﻲ ﻟﺘﺤﻘﻴﻖ ﻫﺬﻩ ﺍﻟﻐﻠﺒﺔ‪ .‬ﻭﻟﻮ ﻓﹸـﺮ ‪‬‬ ‫ﻣﻌ‪‬ﺎ ﻋﻠﻰ ﺃﺭ ٍ‬
‫ﺠ ‪‬ﻢ ﻋﻦ ﻣﺰﺍﲪﺔ ﺍﻟﺒﺎﻃﻞ ﻭﻣﺪﺍﻓﻌﺘﻪ؛ ﻓﺈﻥ ﺍﻟﺒﺎﻃﻞ ﻟـﻦ ﻳﻘﺎﺑـﻞ ﻫـﺬﻩ‬ ‫ﺍﳊﻖ ﺍﺳﺘﻜﺎﻥ ﺣﻘﺒﺔ ﻣﻦ ﺍﻟﺰﻣﻦ‪ ،‬ﻭﺃﺣ ‪‬‬
‫ﺍﻻﺳﺘﻜﺎﻧ ﹶﺔ ﺇﻻ ﺑﺼﻮﻟ ٍﺔ ﻳﺴﺘﻌﻠﻲ ‪‬ﺎ ﻋﻠﻰ ﺍﳊﻖ ﻭﺃﻫﻠﻪ‪ ،‬ﻳﺮﻭﻡ ﻣﻦ ﺧﻼﳍﺎ ﺍﻟﻨﻴ ﹶﻞ ﻣﻨﻬﻢ ﻭﺍﻟﻘﻀﺎ َﺀ ﻋﻠﻴﻬﻢ‪ ،‬ﺃﻭ ﻋﻠﻰ‬
‫ﺍﻷﻗﻞ ﲡﺮﻳﺪﻫﻢ ﻣﻦ ﺃﻫﻢ ﻣﺎ ﳝﻴﺰﻫﻢ ﻋﻦ ﺍﻟﺒﺎﻃﻞ ﻭﺃﻫﻠﻪ‪ ،‬ﻋﱪ ﺳﻠﺴﻠ ٍﺔ ﻣﻦ ﺍﻟﺘﻨﺎﺯﻻﺕ ﻭﺍﻟﱵ ﻻ ﺗﺒﻘﻲ ﳍﻢ ﻣـﻦ‬
‫ﻼ ﻣﻦ ﺃﺫﻳﺎﻟﻪ‪،‬‬‫ﺍﳊﻖ ﻏﲑ ﺍﲰﻪ‪ ،‬ﻭﻣﻦ ﻣﻨﻬﺠﻪ ﻏﲑ ﺭﲰﻪ؛ ﻟﻴﻐﺪﻭ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ ﺟﺰﺀًﺍ ﻣﻦ ﳑﻠﻜﺔ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﺫﻳ ﹰ‬
‫ﻭ ﺑﺌﺴﺖ ﺍﻟﻨﻬﺎﻳﺔ‪.‬‬
‫ﻭﺍﻟﻘﺮﺁ ﹸﻥ ﺍﻟﻜﺮﱘ ﻳﺰﺧﺮ ﺑﺎﻵﻳﺎﺕ ﺍﻟﱵ ﺗ‪‬ﻘﺮ ‪‬ﺭ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻭﺗﺄﺻ‪‬ﻠﻬﺎ‪ .‬ﻳﻘﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ) :‬ﻭﻗﹶـﺎ ﹶﻝ‬
‫ﺿﻨ‪‬ﺎ ﹶﺃ ‪‬ﻭ ﹶﻟ‪‬ﺘﻌ‪‬ﻮ ‪‬ﺩ ﱠﻥ ﻓِﻲ ِﻣﱠﻠِﺘﻨ‪‬ﺎ( ﺇ‪‬ﺎ ﺣﻘﻴﻘ ﹸﺔ ﺍﳌﻌﺮﻛـﺔ ﺑـﲔ ﺍﳊـﻖ‬
‫ﺨ ِﺮ ‪‬ﺟﻨ‪‬ـﻜﹸﻢ ‪‬ﻣﻦ‪ ‬ﹶﺃ ‪‬ﺭ ِ‬
‫ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﹾﺍ ِﻟ ‪‬ﺮ ‪‬ﺳِﻠ ِﻬ ‪‬ﻢ ﹶﻟ‪‬ﻨ ‪‬‬
‫ﻭﺍﻟﺒﺎﻃﻞ‪ ،‬ﺣﻘﻴﻘ ﹲﺔ ﺛﺎﺑﺘﺔ ﻣﺴﺘﻘﺮﺓ‪ ،‬ﻻ ﺗﺘﻐﲑ ﺑﺘﻐﲑ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﻻ ﺗﺘﺒﺪﻝ ﺑﺘﺒﺪ ِﻝ ﺍﳌﻜﺎﻥ‪ ،‬ﻓﻠﻴﺲ ﻷﻫﻞ ﺍﻷﳝﺎﻥ ﻣـﻦ‬
‫ﺨﻠﹸﻮﺍ ﳍﻢ ﺍﻷﺭﺽ ﺑﺎﻟﻘﺘـ ِﻞ ﻭﺍﻟﺘـﺼﻔﻴﺔ‬
‫ﺍﻟﺮﺳﻞ ﻭﺃﺗﺒﺎﻋﻬﻢ ﻋﻨﺪ ﻣﻠﻞ ﺍﻟﻜﻔﺮ ﻗﺎﻃﺒﺔ ﺇﻻ ﺃﺣ ‪‬ﺪ ﺳﺒﻴﻠﲔ؛ ﺇﻣ‪‬ﺎ ﺃﻥ ‪‬ﻳ ‪‬‬
‫ﻭﺍﻟﺘﺸﺮﻳ ِﺪ ﻭﺍﻟﻄﺮﺩ ﻭﺍﻹﺑﻌﺎﺩ؛ ﻟﻴﻌﻴﺜﻮﺍ ﻓﻴﻬﺎ ﻛﻔﺮ‪‬ﺍ ﻭﻓﺴﺎﺩ‪‬ﺍ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﺘﻨﺎﺯﻟﻮﺍ ﻋـﻦ ﺍﳊـ ‪‬ﻖ ﺍﻟـﺬﻱ ﻣﻌﻬـﻢ‪،‬‬
‫ﻭﻳﺴﺘﺴﻠﻤﻮﺍ ﻟﻠﺒﺎﻃﻞ ﻭﺣﺰﺑﻪ‪ ،‬ﻭﻳﺬﻭﺑﻮﺍ ﰲ ﳎﺘﻤﻌﻬﻢ‪ .‬ﻭﻫﺬﺍ ﻣﺎ ﺗﺄﺑﺎﻩ ﻃﺒﻴﻌﺔ ﻫﺬﺍ ﺍﻟﺪﻳ ِﻦ ﻷﺗﺒﺎﻋﻪ‪.‬‬
‫ﻚ ِﺑﻤ‪‬ﺎ ‪‬ﻋﺼ‪‬ﻮﹾﺍ ‪‬ﻭﻛﹶﺎﻧ‪‬ﻮﹾﺍ ‪‬ﻳ ‪‬ﻌﺘ‪‬ـﺪ‪‬ﻭ ﹶﻥ‬
‫ﺤ ‪‬ﻖ ﹶﺫِﻟ ‪‬‬
‫ﲔ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ﺍﹾﻟ ‪‬‬
‫ﺕ ﺍﻟﱠﻠﻪِ ‪‬ﻭ‪‬ﻳ ﹾﻘ‪‬ﺘﻠﹸﻮ ﹶﻥ ﺍﻟ‪‬ﻨِﺒ‪‬ﻴ ‪‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪) :‬ﻛﹶﺎﻧ‪‬ﻮﹾﺍ ‪‬ﻳ ﹾﻜ ﹸﻔﺮ‪‬ﻭ ﹶﻥ ﺑِﺂﻳ‪‬ﺎ ِ‬
‫(‪.‬‬
‫ﲔ (‪.‬‬ ‫ﺼﺮ‪‬ﻭﺍ ﺁِﻟ ‪‬ﻬ‪‬ﺘ ﹸﻜ ‪‬ﻢ ﺇِﻥ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ﻓﹶﺎ ِﻋِﻠ ‪‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ ) :‬ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺣ ‪‬ﺮﻗﹸﻮ ‪‬ﻩ ﻭ‪‬ﺍﻧ ‪‬‬
‫ﺏ ﹶﻗ ‪‬ﻮ ِﻣ ِﻪ ِﺇﻟﱠﺎ ﺃﹶﻥ ﻗﹶﺎﻟﹸﻮﺍ ﺍ ﹾﻗ‪‬ﺘﻠﹸﻮ ‪‬ﻩ ﹶﺃ ‪‬ﻭ ‪‬ﺣ ‪‬ﺮﻗﹸﻮ ‪‬ﻩ (‪.‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ ) :‬ﹶﻓﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﺟﻮ‪‬ﺍ ‪‬‬

‫‪٣٩٣‬‬
 ‫‪٣٩٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺨ ِﺮﺟ‪‬ﻮ ‪‬ﻙ ‪‬ﻭ‪‬ﻳ ‪‬ﻤ ﹸﻜﺮ‪‬ﻭ ﹶﻥ ‪‬ﻭ‪‬ﻳ ‪‬ﻤ ﹸﻜ ‪‬ﺮ ﺍﻟﻠﹼـ ‪‬ﻪ‬
‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﹾﺍ ِﻟ‪‬ﻴﹾﺜِﺒﺘ‪‬ﻮ ‪‬ﻙ ﹶﺃ ‪‬ﻭ ‪‬ﻳ ﹾﻘ‪‬ﺘﻠﹸﻮ ‪‬ﻙ ﹶﺃ ‪‬ﻭ ‪‬ﻳ ‪‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ ) :‬ﻭِﺇ ﹾﺫ ‪‬ﻳ ‪‬ﻤ ﹸﻜ ‪‬ﺮ ِﺑ ‪‬‬
‫ﻭ‪‬ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﺍﹾﻟﻤ‪‬ﺎ ِﻛﺮِﻳ ‪‬ﻦ (‪.‬‬
‫ﻳﻘﻮﻝ ﺳﻴ‪‬ﺪ ﺭﲪﻪ ﺍﷲ‪ ) :‬ﻭﻫﺬﺍ ﺍﻟﺘﻘﺮﻳﺮ ﺍﻟﺼﺎﺩﻕ ﻣﻦ ﺍﻟﻌﻠﻴﻢ ﺍﳋﺒﲑ ﻳﻜﺸﻒ ﻋﻦ ﺍﻹﺻﺮﺍﺭ ﺍﳋﺒﻴـﺚ ﻋﻠـﻰ‬
‫ﻑ ﺍﻟﺜﺎﺑﺖ ﺍﳌﺴﺘﻘﺮ ﻷﻋﺪﺍﺋﻬﻢ‪ ،‬ﻭﻫﻮ ﺍﳍﺪﻑ ﺍﻟـﺬﻱ ﻻ‬ ‫ﺍﻟﺸﺮ‪ ،‬ﻭﻋﻠﻰ ﻓﺘﻨﺔ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺩﻳﻨِﻬﻢ‪ ،‬ﺑﻮﺻﻔﻬﺎ ﺍﳍﺪ ‪‬‬
‫ﺾ ﻭﺭﻋـﺐ‬ ‫ﻳﺘﻐﲑ ﻷﻋﺪﺍﺀ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ﰲ ﻛﻞ ﺃﺭﺽ‪ ،‬ﻭﰲ ﻛﻞ ﺟﻴﻞ‪ .‬ﺇﻥ ﻭﺟﻮﺩ ﺍﻹﺳﻼﻡ ﺑﺬﺍﺗﻪ ﻫﻮ ﻏﻴ ‪‬‬
‫ﻑ ﻳﻀﻞ ﺛﺎﺑﺘ‪‬ﺎ؛ ﺃﻥ‬‫ﻷﻋﺪﺍﺀ ﻫﺬﺍ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺗﺘﻨﻮﻉ ﻭﺳﺎﺋﻞ ﻗﺘﺎﻝ ﻫﺆﻻﺀ ﺍﻷﻋﺪﺍﺀ ﻟﻠﻤﺴﻠﻤﲔ ﻭﺃﺩﻭﺍﺗ‪‬ﻪ‪ ،‬ﻭﻟﻜﻦ ﺍﳍﺪ ‪‬‬
‫ﻳﺮﺩﻭﺍ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺼﺎﺩﻗﲔ ﻋﻦ ﺩﻳﻨِﻬﻢ ﺇﻥ ﺍﺳﺘﻄﺎﻋﻮﺍ‪ ،‬ﻭﻛﻠﻤﺎ ﺍﻧﻜﺴﺮ ﰲ ﻳﺪﻫﻢ ﺳﻼﺡ ﺍﻧﺘﻀﻮﺍ ﺳﻼﺣ‪‬ﺎ ﻏﲑﻩ‪،‬‬
‫ﻭﺍﳋﱪ ﺍﻟﺼﺎﺩﻕ ﻣﻦ ﺍﻟﻌﻠﻴﻢ ﺍﳋﺒﲑ ﻗﺎﺋ ‪‬ﻢ ﳛﺬﺭ‪ ‬ﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﻤﺔ ﻣﻦ ﺍﻻﺳﺘﺴﻼﻡ ﻭﻳﻨﺒﻬﻬﺎ ﺇﱃ ﺍﳋﻄﺮ‪ ،‬ﻭﻳﺪﻋﻮﻫﺎ‬
‫ﺏ ﺍﻟﺬﻱ ﻻ ﻳﺪﻓﻌﻪ‬
‫ﺇﱃ ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻟﻜﻴﺪ ‪ ،‬ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﺍﳊﺮﺏ‪ ،‬ﻭﺇﻻ ﻓﻬﻲ ﺧﺴﺎﺭ ﹸﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﺍﻟﻌﺬﺍ ‪‬‬
‫ﻋﺬ ‪‬ﺭ ﻭﻻ ﻣﱪﺭ( ﺍ‪.‬ﻫـ‪.‬‬
‫ﻚ‬
‫ﺐ ﻣ‪‬ﺎ ‪‬ﻧ ﹾﻔ ﹶﻘ ‪‬ﻪ ﹶﻛﺜِﲑﹰﺍ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﺗﻘﹸﻮ ﹸﻝ ‪‬ﻭِﺇﻧ‪‬ﺎ ﹶﻟ‪‬ﻨﺮ‪‬ﺍ ‪‬ﻙ ﻓِﻴﻨ‪‬ﺎ ﺿ‪‬ـﻌِﻴﻔﹰﺎ ‪‬ﻭﻟﹶـ ‪‬ﻮ ﹶﻻ ‪‬ﺭ ‪‬ﻫﻄﹸـ ‪‬‬
‫ﻭﺗﺄﻣ‪‬ﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻗﹶﺎﻟﹸﻮﹾﺍ ﻳ‪‬ﺎ ‪‬ﺷ ‪‬ﻌ‪‬ﻴ ‪‬‬
‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ِﺑ ‪‬ﻌﺰِﻳ ٍﺰ ( ﻓﺮﻏﻢ ﺇﻗﺮﺍﺭ ﺍﻟﺒﺎﻃﻞ ﺑﻀﻌﻒ ﺃﻫ ِﻞ ﺍﳊﻖ ﺍﳌﺎﺩﻱ‪ ،‬ﻭﺧﻠﻮ‪‬ﻫﻢ ﻣـﻦ ﺃﺳـﺒﺎﺏ‬ ‫ﹶﻟ ‪‬ﺮ ‪‬ﺟ ‪‬ﻤﻨ‪‬ﺎ ‪‬ﻙ ‪‬ﻭﻣ‪‬ﺎ ﺃﹶﻧ ‪‬‬
‫ﻚ‬
‫ﺍﻟﻘﻮﺓ؛ ﻓﻠﻴﺲ ﻏﲑ ﺍﻟﻘﻮﺓ ﺍﻟﻐﺎﴰﺔ ﺍﻟﱵ ﻻ ﺗﻌﺮﻑ ﺃﻱ ﻣﻌﲎ ﻟﻠﺮﲪﺔ‪ ،‬ﻭﻻ ﺗﺄﺑﻪ ﺑﺄﻱ ﺭﺍﺑﻄﺔ ) ‪‬ﻭﻟﹶـ ‪‬ﻮ ﹶﻻ ‪‬ﺭ ‪‬ﻫﻄﹸـ ‪‬‬
‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ِﺑ ‪‬ﻌﺰِﻳ ٍﺰ (‪ .‬ﺑﻞ ﻋﻨﺪﻣﺎ ﻃﻠﺐ ﻣﻨﻬﻢ ﻧﺒﻴﻬﻢ ﺷﻌﻴﺐ ‪-‬ﻋﻠﻴﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ‪ -‬ﺃﻥ‬
‫ﹶﻟ ‪‬ﺮ ‪‬ﺟ ‪‬ﻤﻨ‪‬ﺎ ‪‬ﻙ ‪‬ﻭﻣ‪‬ﺎ ﺃﹶﻧ ‪‬‬
‫ﻳﺘﺮﻛﻮ ‪‬ﻩ ﻭﺍﻟﻄﺎﺋﻔ ﹶﺔ ﺍﻟﱵ ﺁﻣﻨﺖ ﻣﻌﻪ‪ ،‬ﻭﻳﺼﱪﻭﺍ ﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﺍﷲ ﻭﺣﺪﻩ ﻫﻮ ﺍﻟﺬﻱ ﳛﻜﻢ ﺑﲔ ﺍﻟﻄﺎﺋﻔﺘﲔ ﺑـﺄﻣﺮ‬
‫ﻗﺪﺭﻱ ﻣﻦ ﻋﻨﺪﻩ ﺳﺒﺤﺎﻧﻪ ‪-‬ﺃﺑﻮﺍ ﺇﻻ ﺧﻴﺎﺭ ﺍﻟﻄﺎﻏﻮﺕ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ‪ ،‬ﻣﻊ ﺍﳊﻖ ﻭﺃﻫﻠﻪ؛ ﺇﻣـﺎ ﺍﻟﻄـﺮﺩ‬
‫ﻭﺍﻹﺑﻌﺎﺩ ﻭﺍﻟﻘﺘ ﹸﻞ ﻭﺍﻟﻨﻜﺎﻝ ﻭﺍﻟﻌﺬﺍﺏ‪ ،‬ﺃﻭ ﺍﻟﻔﺘﻨﺔ ﻋﻦ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﺖ ﺑِـ ِﻪ‬
‫ﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ) :‬ﻭﺇِﻥ ﻛﹶﺎ ﹶﻥ ﻃﹶﺂِﺋ ﹶﻔ ﹲﺔ ﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﺑِﺎﱠﻟﺬِﻱ ﹸﺃ ‪‬ﺭﺳِـ ﹾﻠ ‪‬‬ ‫ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﺣﻜﺎﻳ ﹰﺔ ﻋﻦ ﺷﻌﻴ ٍ‬
‫ﻸ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻜ‪‬ﺒﺮ‪‬ﻭﹾﺍ ﻣِـﻦ‬
‫ﲔ * ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬ﻤ ُ‬‫ﺤ ﹸﻜ ‪‬ﻢ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﺍﹾﻟﺤ‪‬ﺎ ِﻛ ِﻤ ‪‬‬
‫ﺻِﺒﺮ‪‬ﻭﹾﺍ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬‬
‫‪‬ﻭﻃﹶﺂﺋِ ﹶﻔ ﹲﺔ ﱠﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮﹾﺍ ﻓﹶﺎ ‪‬‬
‫ﲔ(‬‫ﻚ ﻣِﻦ ﹶﻗ ‪‬ﺮ‪‬ﻳِﺘﻨ‪‬ﺎ ﹶﺃ ‪‬ﻭ ﹶﻟ‪‬ﺘﻌ‪‬ﻮ ‪‬ﺩ ﱠﻥ ﻓِﻲ ِﻣﱠﻠِﺘﻨ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﻭﹶﻟ ‪‬ﻮ ﹸﻛﻨ‪‬ﺎ ﻛﹶـﺎ ِﺭ ِﻫ ‪‬‬
‫ﺐ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ‪‬ﻣ ‪‬ﻌ ‪‬‬
‫ﻚ ﻳ‪‬ﺎ ‪‬ﺷ ‪‬ﻌ‪‬ﻴ ‪‬‬
‫ﺨ ِﺮ ‪‬ﺟ‪‬ﻨ ‪‬‬ ‫ﹶﻗ ‪‬ﻮ ِﻣ ِﻪ ﹶﻟ‪‬ﻨ ‪‬‬
‫ﻓﺎﻟﺒﺎﻃﻞ ﻻ ﻳﻄﻴﻖ ﻭﺟﻮﺩ ﻓﺌﺔ ﺗﺆﻣﻦ ﺑﺎﷲ ﻭﺑﺮﺳﺎﻟﺘِﻪ ﰲ ﺩﻳﺎﺭِﻫﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻧ‪‬ﺖ ﻫﺬﻩ ﺍﻟﻔﺌﺔ ﻓﺌ ﹰﺔ ﺿﻌﻴﻔﺔ‪ ،‬ﳎﺮﺩ ﹰﺓ ﻣﻦ‬
‫ﺏ ﺍﻟﻘ ‪‬ﻮ ِﺓ ﺍﳌﺎﺩﻳ‪‬ﺔ‪ ،‬ﺑﻞ ﻭﻟﻮ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻔﺌ ﹸﺔ ﺗﺪﻋﻮ ﺍﻟﺒﺎﻃ ﹶﻞ ﺇﱃ ﺍﻟﺼ ِﱪ ﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﺍﷲ ﻫﻮ ﺍﳊﻜـ ‪‬ﻢ‬
‫ﻛ ﱢﻞ ﺃﺳﺒﺎ ِ‬
‫ﲟﺎ ﻳﻘﺪﺭﻩ ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ﻭﻗﺪ ﺍﻗﺘﻀﺖ ﺣﻜﻤ ﹸﺔ ﺍﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﺍﺑﺘﻼ ًﺀ ﻟﻌﺒﺎﺩﻩ ﻭﲤﺤﻴﺼ‪‬ﺎ ﳍﻢ؛ ﺃﻥ ﻳﺘﺴﻠﻂ ﺍﻟﺒﺎﻃ ﹸﻞ ﻭﺣﺰﺑ‪‬ﻪ ﻋﻠﻰ ﺍﳊـ ‪‬ﻖ‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ‬‫ﺠ ‪‬ﻦ ﻳ‪‬ﻮﺣِﻲ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺲ ﻭ‪‬ﺍﹾﻟ ِ‬
‫ﲔ ﺍﻹِﻧ ِ‬
‫ﻚ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ِﻟ ﹸﻜ ﱢﻞ ِﻧِﺒ ‪‬ﻲ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭﹰﺍ ‪‬ﺷﻴ‪‬ﺎ ِﻃ ‪‬‬‫ﻭﺃﻫﻠﻪ ﺗﺴﻠﻄﹰﺎ ﻗﺪﺭﻳ‪‬ﺎ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ) :‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﻚ ﻣ‪‬ﺎ ﹶﻓ ‪‬ﻌﻠﹸﻮ ‪‬ﻩ ﹶﻓ ﹶﺬ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ﹾﻔ‪‬ﺘﺮ‪‬ﻭ ﹶﻥ (‪ .‬ﻭﻫﺬﺍ ﻗﻀﺎ ٌﺀ ﻛﻮﱐ ﻭﺍﻗ ‪‬ﻊ‬ ‫ﻑ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ِﻝ ﹸﻏﺮ‪‬ﻭﺭﹰﺍ ‪‬ﻭﹶﻟ ‪‬ﻮ ﺷ‪‬ﺎﺀ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺾ ‪‬ﺯ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ِﺇﻟﹶﻰ ‪‬ﺑ ‪‬ﻌ ٍ‬
‫ﻻ ﳏﻴﺺ ﻋﻨﻪ‪ ،‬ﻭﻻ ﺩﺍﻓﻊ ﻟﻪ‪ ،‬ﻓﻜﻞ ﻣﻦ ﺍﺳﺘﻤﺴﻚ ﺑﻐﺮﺯ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ‪ ،‬ﻭﺃﺧﺬ ﻋﻠﻰ ﻋﺎﺗﻘﻪ ﺗﻄﺒﻴ ‪‬ﻖ ﺣﻜﻤﻪ ﺑـﲔ‬
‫ﺐ ﻣﻦ ﺗﻠﻜﻢ ﺍﻟﻌﺪﺍﻭﺓ‪ .‬ﻭﻳﺘﻀ ‪‬ﺢ ﺫﻟﻚ ﺟﻠﻴ‪‬ﺎ ﰲ ﻗﻮﻝ‬
‫ﻂ ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﺴﻠﻴﻂ‪ ،‬ﻭﻧﺼﻴ ‪‬‬
‫ﺍﻟﻌﺎﳌﲔ؛ ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻨﺎﻟ ‪‬ﻪ ﻗﺴ ﹲ‬
‫ﻭﺭﻗﺔ ﺑﻦ ﻧﻮﻓﻞ ﻟﻠﻨﱯ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) -‬ﱂ ﻳﺄﺕ ﺭﺟﻞ ﻗﻂ ﲟﺜﻞ ﻣﺎ ﺟﺌﺖ ﺑﻪ ﺇﻻ ﻋﻮﺩﻱ( ‪ .‬ﻓﻜﻞ ﻣﻦ‬

‫‪٣٩٤‬‬
 ‫‪٣٩٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺳﺎﺭ ﻋﻠﻰ ﺩﺭﺏ ﺍﻟﻨﱯ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭﺃﺻﺤﺎِﺑ ِﻪ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺩﻋﺎ ﺇﱃ ﻣﺜﻞ ﻣـﺎ ﻛـﺎﻧﻮﺍ‬
‫ﻋﻠﻴﻪ؛ ﻓﻼ ﺑ ‪‬ﺪ ﺃﻥ ﻳﻨﺎﻟﻪ ﻧﺼﻴﺐ ﻣﻦ ﺍﻟﻌﺪﺍﻭﺓ‪ ،‬ﻭﻳﺼﻴﺒ‪‬ﻪ ﺷﻲﺀ ﻣﻦ ﺍﻷﺫﻯ ﻣﻦ ﺍﻟﺒﺎﻃﻞ ﻭﺃﻫﻠـﻪ ﲝـﺴﺐ ﺣﺎﻟـﻪ‬
‫ﻭﺍﻟﺘﺰﺍﻣﻪ ﲟﻨﻬﺠﻬﻢ‪ .‬ﻭﻣﻨﺸﺄ ﻫﺬﻩ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺳﺒﺒ‪‬ﻬﺎ؛ ﺃﻥ ﳎﺮﺩ ﺭﺅﻳ ِﺔ ﺃﻫﻞ ﺍﻟﺒﺎﻃﻞ ﻷﻫﻞ ﺍﳊﻖ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﳊـﻖ‬
‫ﺺ ﻋﻠﻴﻬﻢ ﲤﺘﻌﻬﻢ‬
‫ﰲ ﺃﺿﻌﻒ ﺣﺎﻻﺗﻪ ﻭﺃﻋﺠﺰﻫﺎ ‪-‬ﺗﺬﻛﺮ ﺃﻫﻞ ﺍﻟﺒﺎﻃﻞ ﺑﺒﺎﻃﻠﻬﻢ‪ ،‬ﻓﺘﻘﻄﻊ ﻋﻠﻴﻬﻢ ﻧﺸﻮ‪‬ﻢ‪ ،‬ﻭﺗﻨﻐ ‪‬‬
‫ﲔ ﺿﻌﻔﻬﺎ‪ ،‬ﻭﺯﻳﻒ ﻗﻮ‪‬ﺎ ﻭﺫﻟﺘـﻬﺎ‪ ،‬ﺣﻴـﺚ‬ ‫ﺑﺸﻬﻮﺍﺗِﻬﻢ‪ ،‬ﻭﺗﻮﻗﻔﻬﻢ ﻣﻊ ﺃﻧﻔﺴﻬﻢ ﻟﺘﻔﻀﺢ ﻫﺬﻩ ﺍﻷﻧﻔﺲ‪ ،‬ﻭﺗﺒ ‪‬‬
‫ﻏﺪﺕ ﻋﺒﺪﺓ ﺫﻟﻴﻠﺔ ﻣﻬﺎﻧﺔ ﻟﺸﻬﻮﺍ‪‬ﺎ ﻭﺃﻫﻮﺍﺋﻬﺎ‪.‬‬
‫ﺏ ‪‬ﻫ ﹾﻞ ﺗ‪‬ﻨ ِﻘﻤ‪‬ﻮ ﹶﻥ ِﻣﻨ‪‬ﺎ ِﺇ ﱠﻻ ﹶﺃ ﹾﻥ ﺁ ‪‬ﻣﻨ‪‬ﺎ ﺑِﺎﻟﹼﻠ ِﻪ ‪‬ﻭﻣ‪‬ﺎ ﺃﹸﻧ ِﺰ ﹶﻝ ِﺇﹶﻟ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ﺃﹸﻧ ِﺰ ﹶﻝ ﻣِﻦ ﹶﻗ‪‬ﺒ ﹸﻞ ‪‬ﻭﹶﺃ ﱠﻥ‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ ) :‬ﻗ ﹾﻞ ﻳ‪‬ﺎ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﺐ ﳍﺎ ﻏ ‪‬ﲑ ﻗﻴﺎ ِﻡ ﺍﳌﺆﻣﻨﲔ ﺑﺪﻳﻨﻬﻢ‪،‬‬ ‫ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ﻓﹶﺎ ِﺳﻘﹸﻮ ﹶﻥ ( ﻓﻨﻘﻤﺘﻬﻢ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺻﺮﻳ ‪‬ﺢ ﺍﻵﻳﺔ‪ ،‬ﻻ ﺳﺒ ‪‬‬
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‫ﻸ ﻗﻠﻮ ‪‬‬ ‫ﺴﻜِﻬﻢ ﺑﻪ‪ ،‬ﻣﻊ ﻋﺪﻡ ﻗﺪﺭ‪‬ﻢ ﻋﻠﻰ ﻓﻌﻞ ﺍﻟﺸﻲﺀ ﻧﻔﺴﻪ؛ ﻟﻔﺴﻘﻬﻢ ﺍﳌﺎﻧﻊ ﳍﻢ ﻣﻦ ﺫﻟﻚ‪ .‬ﻭﻫﺬﺍ ﳑﺎ ﳝ ُ‬ ‫ﻭﲤ ‪‬‬
‫ﺚ ﻫﺬﺍ ﺍﻟﻌﻠﻮ ﻭﺍﻟﺴﻤﻮ ﻭﺍﻟﺬﻱ ﻻ‬ ‫ﺃﻫﻞ ﺍﻟﺒﺎﻃﻞ ﺣﻘﺪ‪‬ﺍ ﻭﻏﻴﻀ‪‬ﺎ ﺗﺘﻘﻄﻊ ﻣﻌﻪ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻭﺗﺘﺤﺮﻕ ﻣﻌﻪ ﻧﻔﻮﺳﻬﻢ‪ .‬ﺣﻴ ﹸ‬
‫ﻳﺴﺘﻄﻴﻌﻮﻧﻪ ﻳﺬﻛﺮﻫﻢ ﻭﻳﺸﻬﺪ ﻋﻠﻴﻬﻢ ﺑﺎﳓﻄﺎﻃﻬﻢ ﻭﺳﻔﻠﻬﻢ‪ ،‬ﻓﻴﻮﺩﻭﻥ ﺃﻥ ﻟﻮ ﻓﱳ ﺃﻫﻞ ﺍﳊـﻖ ﻋـﻦ ﺣﻘﻬـﻢ‬
‫ﻭﺷﺎﺭﻛﻮﻫﻢ ﰲ ﺑﺎﻃﻠﻬﻢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻌﻠﻴﻢ ﲟﻜﻨﻮﻥ ﺻﺪﻭﺭﻫﻢ‪ ) :‬ﻭﺩ‪‬ﻭﹾﺍ ﹶﻟ ‪‬ﻮ ‪‬ﺗ ﹾﻜ ﹸﻔﺮ‪‬ﻭ ﹶﻥ ﹶﻛﻤ‪‬ﺎ ﹶﻛ ﹶﻔﺮ‪‬ﻭﹾﺍ ﹶﻓ‪‬ﺘﻜﹸﻮﻧ‪‬ـﻮ ﹶﻥ‬
‫‪‬ﺳﻮ‪‬ﺍﺀ ( ﻭﻟﺬﺍ ﻓﺈﻥ ﺃﻫﻞ ﺍﻟﺒﺎﻃ ِﻞ ﻻ ﳚﺪﻭﻥ ﺃﻣﺎﻣﻬﻢ ﻓﺮﺍﺭ‪‬ﺍ ﳑﺎ ﳚﺪﻭﻥ ﻏﲑ ﺍﻟﺘﻤﺎﺩﻱ ﰲ ﺳﻴﺎﺳﺔ ﺍﻟﺒﻄﺶ ﻭﺍﻟﺘﻨﻜﻴﻞ‬
‫ﻭﺍﻟﺘﺸﺮﻳﺪ ﻭﺍﻟﺘﻘﺘﻴﻞ‪ ،‬ﻏﲑ ﻣﺮﺍﻋﲔ ﳊﺮﻣﺔ ﻭﻻ ﺣﺎﻓﻈﲔ ﻟﻌﻬ ٍﺪ ﻭﻻ ﺫﻣﺔ ﺗﺸﻔﻴﺎ ﻣﻦ ﺍﳊـﻖ ﻭﺃﻫﻠـﻪ ﻭﺇﺭﺿـﺎ ًﺀ‬
‫ﻷﻧﻔﺴﻬﻢ ﺍﳌﻬﺰﻭﻣﺔ‪ ،‬ﻭﺍﻧﺘﺼﺎﺭ‪‬ﺍ ﳍﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﺳﺒﻖ ﰲ ﻗﻀﺎﺀ ﺍﷲ ﻣﻌﺎﺩﺍ ﹸﺓ ﺍﻟﺒﺎﻃﻞ ﻟﻠﺤﻖ ﻭﺃﻫﻠﻪ ﻭﺗﺴﻠﻄﻬﻢ ﻋﻠﻴﻬﻢ ﺑـﺄﻧﻮﺍﻉ ﺍﻷﺫﻯ ﻭﺃﻟـﻮﺍﻥ‬
‫ﺍﻟﻌﺬﺍﺏ؛ ﻓﻘﺪ ﺃﻣﺮ ﺳﺒﺤﺎﻧﻪ ﺃﻭﻟﻴﺎﺀﻩ ﺑﺈﺷﻬﺎﺭ ﺳﻴﻒ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺒﻐﻀﺎﺀ ﰲ ﻭﺟﻪ ﺍﻟﺒﺎﻃﻞ ﻭﺃﻫﻠﻪ‪ ،‬ﻭﺭﻓـ ِﻊ ﻟـﻮﺍﺀ‬
‫ﺴ‪‬ﻨ ﹲﺔ ﻓِﻲ ِﺇﺑ‪‬ﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ِﺇ ﹾﺫ ﻗﹶﺎﻟﹸﻮﺍ‬‫ﺖ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹸﺃ ‪‬ﺳ ‪‬ﻮﹲﺓ ‪‬ﺣ ‪‬‬ ‫ﺍﻟﱪﺍ َﺀ ِﺓ ﻣﻦ ﺍﻟﻜﻔﺮ ﻭﺣﺰﺑﻪ‪ .‬ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪ ) :‬ﹶﻗ ‪‬ﺪ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ِﻟ ﹶﻘ ‪‬ﻮ ِﻣ ِﻬ ‪‬ﻢ ِﺇﻧ‪‬ﺎ ‪‬ﺑﺮ‪‬ﺍﺀ ﻣِﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ِﻣﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ﹶﻥ ﻣِﻦ ﺩ‪‬ﻭ ِﻥ ﺍﻟﱠﻠ ِﻪ ﹶﻛ ﹶﻔ ‪‬ﺮﻧ‪‬ﺎ ِﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﺑﺪ‪‬ﺍ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻨ‪‬ﺎ ‪‬ﻭ‪‬ﺑ‪‬ﻴﻨ‪ ‬ﹸﻜ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻌﺪ‪‬ﺍ ‪‬ﻭ ﹸﺓ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬ﻐﻀ‪‬ﺎﺀ ﹶﺃﺑ‪‬ـﺪﹰﺍ‬
‫‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬ﺆ ِﻣﻨ‪‬ﻮﺍ ﺑِﺎﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺣ ‪‬ﺪ ‪‬ﻩ (‪ .‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﲪﺪ ﺑﻦ ﻋﺘﻴﻖ ‪-‬ﺭﲪﻪ ﺍﷲ‪) -‬ﻭﻫﺎﻫﻨﺎ ﻧﻜﺘ ﹲﺔ ﺑﺪﻳﻌﺔ ﰲ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ )‬
‫ِﺇﻧ‪‬ﺎ ‪‬ﺑﺮ‪‬ﺍﺀ ﻣِﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ِﻣﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ﹶﻥ ﻣِﻦ ﺩ‪‬ﻭ ِﻥ ﺍﻟﱠﻠ ِﻪ( ﻭﻫﻲ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪﻡ ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﺍﻟﻌﺎﺑﺪﻳﻦ ﻏﲑ ﺍﷲ‬
‫ﻋﻠﻰ ﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺍﻷﻭﺛﺎﻥ ﺍﳌﻌﺒﻮﺩﺓ ﻣﻦ ﺩﻭﻥ ﺍﷲ؛ ﻷﻥ ﺍﻷﻭﻝ ﺃﻫﻢ ﻣﻦ ﺍﻟﺜﺎﱐ‪ ،‬ﻓﺈﻧﻪ ﻗﺪ ﻳﺘﱪﺃ ﻣﻦ ﺍﻷﻭﺛـﺎﻥ‪ ،‬ﻭﻻ‬
‫ﻳﺘﱪﺃ ﳑﻦ ﻋﺒﺪﻫﺎ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺁﺗﻴ‪‬ﺎ ﺑﺎﻟﻮﺍﺟﺐ ﻋﻠﻴﻪ‪ .‬ﻭﺃﻣﺎ ﺇﺫﺍ ﺗﱪﺃ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻓﺈﻥ ﻫﺬﺍ ﻳﺴﺘﻠﺰﻡ ﺍﻟﱪﺍﺀﺓ ﻣـﻦ‬
‫ﻣﻌﺒﻮﺩﺍ‪‬ﻢ( ﺇﱃ ﺃﻥ ﻗﺎﻝ ) ﻓﻌﻠﻴﻚ ‪‬ﺬﻩ ﺍﻟﻨ‪‬ﻜﺖ؛ ﻓﺈ‪‬ﺎ ﺗﻔﺘﺢ ﺑﺎﺑ‪‬ﺎ ﺇﱃ ﻋﺪﺍﻭﺓ ﺃﻋﺪﺍﺀ ﺍﷲ‪ ،‬ﻓﻜﻢ ﺇﻧﺴﺎﻥ ﻻ ﻳﻘـﻊ‬
‫ﻣﻨﻪ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﻟﻜﻨﻪ ﻻ ﻳﻌﺎﺩﻱ ﺃﻫﻠﻪ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﻣﺴﻠﻤ‪‬ﺎ ﺑﺬﻟﻚ ﺇﺫ ﺗﺮﻙ ﺩﻳﻦ ﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ‪ .‬ﰒ ﻗﺎﻝ ﺗﻌـﺎﱃ‬
‫) ﹶﻛ ﹶﻔ ‪‬ﺮﻧ‪‬ﺎ ِﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﺑﺪ‪‬ﺍ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻨ‪‬ﺎ ‪‬ﻭ‪‬ﺑ‪‬ﻴ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻌﺪ‪‬ﺍ ‪‬ﻭ ﹸﺓ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬ﻐﻀ‪‬ﺎ ُﺀ ﹶﺃﺑ‪‬ﺪﹰﺍ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬ﺆ ِﻣﻨ‪‬ﻮﺍ ﺑِﺎﻟﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺣ ‪‬ﺪ ‪‬ﻩ( ﻓﻘﻮﻟﹸﻪ "ﺑـﺪﺍ" ﺃﻱ ﻇﻬـﺮ‬
‫ﻭﺑﺎﻥ‪ .‬ﻭﺗﺄﻣﻞ ﺗﻘﺪ ‪‬ﱘ ﺍﻟﻌﺪﺍﻭﺓ ﻋﻠﻰ ﺍﻟﺒﻐﻀﺎﺀ ﻷﻥ ﺍﻷﻭﱃ ﺃﻫ ‪‬ﻢ ﻣﻦ ﺍﻟﺜﺎﻧﻴﺔ‪ .‬ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﻳﺒﻐﺾ ﺍﳌـﺸﺮﻛﲔ‬
‫ﻭﻻ ﻳﻌﺎﺩﻳﻬﻢ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺁﺗﻴ‪‬ﺎ ﺑﺎﻟﻮﺍﺟﺐ ﻋﻠﻴﻪ ﺣﱴ ﲢﺼﻞ ﻣﻨﻪ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺒﻐﻀﺎﺀ‪ ،‬ﻭﻻ ﺑﺪ ﺃﻳـﻀ‪‬ﺎ ﻣـﻦ ﺃﻥ‬
‫ﺗﻜﻮﻥ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺒﻐﻀﺎﺀ ﺑﺎﺩﻳﺘﲔ ﻇﺎﻫﺮﺗﲔ ﺑﻴﻨﺘﲔ( ﺍ‪.‬ﻫـ‪.‬‬

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 ‫‪٣٩٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻗﺪ ﺍﲣﺬ ﺟﻬﺎ ‪‬ﺩ ﺃﻫﻞ ﺍﳊﻖ ﻟﻠﺒﺎﻃﻞ ﺃﺷﻜﺎ ﹰﻻ ﻣﺘﻨﻮﻋﺔ‪ ،‬ﻭﺻﻮﺭ‪‬ﺍ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻓﺘﺎﺭﺓ ﻳﻜﻮ ﹸﻥ ﺑﺎﻟﻘﻠﻢ ﻭﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﻫﻮ‬
‫ﻒ ﻣﺬﻫﺒـﻬﻢ‪.‬‬ ‫ﺟﻬﺎﺩ ﺃﻫﻞ ﺍﳊﻖ ﻟﻠﻤﻨﺎﻓﻘﲔ ﻭﺃﻫﻞ ﺍﻟﺰﻳﻎ ﻭﺍﳌﺒﺘﺪﻋﲔ؛ ﺑﻜﺸﻒ ﺧﺒﻴﺌﺘﻬﻢ‪ ،‬ﻭﺗﺒﻴﲔ ﺑﺎﻃﻠﻬﻢ‪ ،‬ﻭﺯﻳ ِ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪) :‬ﹶﻓﻠﹶﺎ ‪‬ﺗ ِﻄﻊِ ﺍﹾﻟﻜﹶﺎِﻓﺮِﻳ ‪‬ﻦ ‪‬ﻭﺟ‪‬ﺎ ِﻫ ‪‬ﺪﻫ‪‬ﻢ ِﺑ ِﻪ ِﺟﻬ‪‬ﺎﺩﹰﺍ ﹶﻛﺒِﲑﹰﺍ (‪.‬‬
‫ﻭﺗﺎﺭ ﹰﺓ ﻳﻜﻮﻥ ﺑﺎﻟﺴﻴﻒ ﻭﺍﻟﺴﻨﺎﻥ‪ ،‬ﻭﻫﻮ ﺟﻬﺎ ‪‬ﺩ ﺃﻫﻞ ﺍﳊﻖ ﻟﻠﻜﻔﺮﺓ ﻭﺍﳌﺮﺗﺪﻳﻦ؛ ﺣﱴ ﻳﺪﺧﻠﻮﺍ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﻭ‬
‫ﺤ ‪‬ﺮﻣ‪‬ﻮ ﹶﻥ ﻣ‪‬ـﺎ‬
‫ﳜﻀﻌﻮﺍ ﻭﻳ‪‬ﺬﻋﻨﻮﺍ ﳊﻜﻤﻪ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ) :‬ﻗﹶﺎِﺗﻠﹸﻮﹾﺍ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻻ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﺎﻟﹼﻠ ِﻪ ‪‬ﻭ ﹶﻻ ﺑِﺎﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺠ ‪‬ﺰ‪‬ﻳ ﹶﺔ ﻋ‪‬ـﻦ ﻳ‪‬ـ ٍﺪ ‪‬ﻭﻫ‪‬ـ ‪‬ﻢ‬ ‫ﺏ ‪‬ﺣﺘ‪‬ﻰ ﻳ‪ ‬ﻌﻄﹸﻮﹾﺍ ﺍﹾﻟ ِ‬ ‫ﺤ ‪‬ﻖ ِﻣ ‪‬ﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺃﹸﻭﺗ‪‬ﻮﹾﺍ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬ ‫‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ‪‬ﻭ ﹶﻻ ‪‬ﻳﺪِﻳﻨ‪‬ﻮ ﹶﻥ ﺩِﻳﻦ‪ ‬ﺍﹾﻟ ‪‬‬
‫ﺻ‪‬ﺎ ِﻏﺮ‪‬ﻭ ﹶﻥ (‪ .‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ ) :‬ﻭﻗﹶﺎِﺗﻠﹸﻮ ‪‬ﻫ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻰ ﹶﻻ ‪‬ﺗﻜﹸﻮ ﹶﻥ ِﻓ‪‬ﺘ‪‬ﻨ ﹲﺔ ‪‬ﻭ‪‬ﻳﻜﹸﻮ ﹶﻥ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ِﻟﹼﻠ ِﻪ (‪.‬‬
‫ﻭﺃﻫ ﹸﻞ ﺍﳊﻖ ﳝﺎﺭﺳﻮﻥ ﺍﳉﻬﺎﺩ ﺑﻨﻮﻋﻴﻪ؛ ﺟﻬﺎ ‪‬ﺩ ﺍﻟﺒﻨﺎﻥ‪ ،‬ﻭﺟﻬﺎ ‪‬ﺩ ﺍﻟﺴﻨﺎﻥ‪ .‬ﻭﻟﻜﻨﻬﻢ ﻳﻮﻗﻨﻮﻥ ﺃﻥ ﻫﺬﺍ ﺍﳊﻖ ﺍﻟﺬﻱ‬
‫ﳛﻤﻠﻮﻧﻪ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﺩﺭﻉ ﳛﻤﻴﻪ‪ ،‬ﻭﻗﻮﺓ ﺗﻨﺼﺮﻩ ﻭﺗﺴﺎﻧﺪﻩ‪ ،‬ﻭﺇﻻ ﹶﻓ ﹶﻘ ‪‬ﺪ ﳏﻠﻪ ﻣﻦ ﺍﻟﻌﻘﻮﻝ ﻭﺗﺄﺛﲑﻩ ﰲ ﺍﻟﻘﻠـﻮﺏ‬
‫ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺣﺠﺠﻪ ﻗﺎﻃﻌﺔ ﻭﺑﺮﺍﻫﻴﻨﻪ ﺳﺎﻃﻌﺔ‪ .‬ﻭﳍﺬﺍ ﺃﻣﺮ ﺍﷲُ ﺳﺒﺤﺎﻧﻪ ﺃﻫ ﹶﻞ ﺍﳊ ‪‬ﻖ ﺑﺈﻋﺪﺍﺩ ﺍﻟﻘﻮﺓ ﻹﺭﻫﺎﺏ ﺃﻫﻞ‬
‫ﺍﻟﺒﺎﻃﻞ ﻭﻣﻨﻌﻬﻢ ﻣﻦ ﺍﻟﺘﺤﺮﺵ ﺑﺄﻫﻞ ﺍﳊﻖ ﻭﺍﻟﺘﻌﺪﻱ ﻋﻠﻴﻬﻢ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ) :‬ﻭﹶﺃ ِﻋﺪ‪‬ﻭﹾﺍ ﹶﻟﻬ‪‬ﻢ ﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄ ‪‬ﻌﺘ‪‬ﻢ ﻣ‪‬ﻦ ﹸﻗ ‪‬ﻮ ٍﺓ‬
‫ﺨ‪‬ﻴ ِﻞ ‪‬ﺗ ‪‬ﺮ ِﻫﺒ‪‬ﻮ ﹶﻥ ِﺑ ِﻪ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭ ﺍﻟﹼﻠ ِﻪ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭ ﹸﻛ ‪‬ﻢ ﻭ‪‬ﺁ ‪‬ﺧﺮِﻳ ‪‬ﻦ ِﻣﻦ ﺩ‪‬ﻭِﻧ ِﻬ ‪‬ﻢ ﹶﻻ ‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻤ ‪‬ﻬ ‪‬ﻢ (‪.‬‬
‫ﻁ ﺍﹾﻟ ‪‬‬
‫‪‬ﻭﻣِﻦ ‪‬ﺭﺑ‪‬ﺎ ِ‬
‫ﺏ ﻭ ﺍﻟﺴﻴﻒ‪ ،‬ﻓﺎﻹﺳﻼ ‪‬ﻡ ﺩﻳﻦ ﺍﳊﻖ ﻻ ﻳﻘﻮﻡ ﺇﻻ ﻋﻠﻰ ﺳـﺎﻗﲔ؛‬ ‫ﻭﳍﺬﺍ ﻛﺎﻥ ﺩﻳ ‪‬ﻦ ﺍﷲ ﺍﳊﻖ ﻳﻘﻮ ‪‬ﻡ ﻋﻠﻰ ﺍﻟﻜﺘﺎ ِ‬
‫ﻋﻠ ٍﻢ ﻭﺟﻬﺎﺩ‪ ،‬ﻓﺈﺫﺍ ﺍﺧﺘﻞ ﺃﺣﺪﳘﺎ؛ ﺍﺿﻄﺮﺏ ﺣﺒﻠﻪ ﻭﻓﺴﺪ ﻧﻈﺎﻣﻪ ﻭﲤﻜﻦ ﻣﻨﻪ ﺃﻋﺪﺍﺅﻩ ﻳﻔﻌﻠﻮﻥ ﺑﻪ ﻣﺎ ﻳﺸﺎﺀﻭﻥ‪.‬‬
‫ﺕ ‪‬ﻭﺃﹶﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ‬
‫ﻓﺈﻥ ﻗﻮﺍﻡ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻜﺘﺎﺏ ﺍﳍﺎﺩﻱ ﻭﺍﳊﺪﻳﺪ ﺍﻟﻨﺎﺻﺮ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ ) :‬ﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﺃﺭ‪ ‬ﺳ ﹾﻠﻨ‪‬ﺎ ‪‬ﺭ ‪‬ﺳﹶﻠﻨ‪‬ﺎ ﺑِﺎﹾﻟ‪‬ﺒ‪‬ﻴﻨ‪‬ﺎ ِ‬
‫ﺱ ‪‬ﻭِﻟ‪‬ﻴ ‪‬ﻌﹶﻠ ‪‬ﻢ ﺍﻟﻠﱠـ ‪‬ﻪ‬‫ﺱ ‪‬ﺷﺪِﻳ ‪‬ﺪ ‪‬ﻭ ‪‬ﻣﻨ‪‬ﺎِﻓ ‪‬ﻊ ﻟِﻠﻨ‪‬ﺎ ِ‬ ‫ﺤﺪِﻳ ‪‬ﺪ ﻓِﻴ ِﻪ ‪‬ﺑ ﹾﺄ ‪‬‬
‫ﻂ ‪‬ﻭﺃﹶﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ﺴِ‬
‫ﺱ ﺑِﺎﹾﻟ ِﻘ ‪‬‬
‫ﺏ ﻭ‪‬ﺍﹾﻟﻤِﻴﺰ‪‬ﺍ ﹶﻥ ِﻟ‪‬ﻴﻘﹸﻮ ‪‬ﻡ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫‪‬ﻣ ‪‬ﻌ ‪‬ﻬ ‪‬ﻢ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫ﻱ ‪‬ﻋﺰِﻳ ‪‬ﺰ (‪.‬‬
‫ﺐ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻗ ِﻮ ‪‬‬
‫ﺼ ‪‬ﺮ ‪‬ﻩ ‪‬ﻭ ‪‬ﺭ ‪‬ﺳﹶﻠ ‪‬ﻪ ﺑِﺎﹾﻟ ‪‬ﻐ‪‬ﻴ ِ‬
‫ﻣ‪‬ﻦ ﻳ‪‬ﻨ ‪‬‬
‫ﻭﻟﻘﺪ ﺃﺣﺴﻦ ﻣﻦ ﻗﺎﻝ ﰲ ﻣﺜﻞ ﻫﺬﺍ‪:‬‬
‫ﺗ‪‬ﺰﻳ ﹸﻞ ﻇﹸﺒﺎ ‪‬ﻩ ﺃﹶﺧ ‪‬ﺪﻋ‪‬ﻲ ﹸﻛ ﱢﻞ ﻣﺎﺋِـ ِﻞ‬ ‫ﻒ‬
‫ﻭ‪‬ﻣﺎ ‪‬ﻫ ‪‬ﻮ ِﺇﻟﹼﺎ ﺍﻟﻮ‪‬ﺣ ‪‬ﻲ ﺃﹶﻭ ‪‬ﺣﺪ‪ ‬ﻣ‪‬ﺮ ‪‬ﻫ ٍ‬
‫‪‬ﻭﻫ‪‬ﺬﺍ ﺩ‪‬ﻭﺍ ُﺀ ﺍﻟﺪﺍ ِﺀ ﻣِﻦ ﹸﻛ ﱢﻞ ﺟﺎ ِﻫ ِﻞ‬ ‫ﹶﻓﻬ‪‬ﺬﺍ ﺩ‪‬ﻭﺍ ُﺀ ﺍﻟﺪﺍ ِﺀ ﻣِﻦ ﹸﻛ ﱢﻞ ﻋـﺎﱂ‬
‫ﻓﺎﻟﻌﺎِﻗ ﹸﻞ ﺫﻭ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺴﻠﻴﻤﺔ ﻳﻨﺘﻔﻊ ﺑﺎﻟﺒﻴﻨﺔ‪ ،‬ﻭﻳﻘﺒﻞ ﺍﳊﻖ ﺑﺪﻟﻴﻠﻪ‪ ،‬ﺃﻣﺎ ﺍﻟﻈﺎﱂ ﺍﻟﺘﺎﺑﻊ ﳍﻮﺍﻩ ﻓـﻼ ﻳﺮ ‪‬ﺩﻋ‪‬ـﻪ ﺇﻻ‬
‫ﻚ ﺍﻟﻘ ‪‬ﻮ ﹶﺓ ﻟﻴﻄﺒ ‪‬ﻖ ﰲ ﻭﺍﻗﻊ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺩﻧﻴﺎ ﺍﻟﻨﺎﺱ؛ ﺣ ‪‬ﻖ ﺿﺎﺋﻊ ﻣﻬﻤﺎ ﺑﻠﻐﺖ ﺑﺮﺍﻫﻴﻨ‪‬ﻪ‪،‬‬
‫ﺍﻟﺴﻴﻒ‪ .‬ﻓﺎﳊ ‪‬ﻖ ﺍﻟﺬﻱ ﻻ ﳝﻠ ‪‬‬
‫ﻉ ﺃﺩﻟﺘﻪ‪ ،‬ﺑﻞ ﻭﻛﻮﻧ‪‬ﻪ ﺍﻟﺒﻴﺎ ﹶﻥ ﺍﻟﺬﻱ ﻻ ﻳﻘﻬﺮ‪ ،‬ﻭﺍﳊ ‪‬ﻖ ﺍﻟﻀﺎﺋﻊ ﻻ ﻣﻌﲎ ﻟﻪ ﻭﻻ ﻗﻴﻤﺔ ﺣﻴﺚ‬ ‫ﻭﻗ ‪‬ﻮ ﹸﺓ ﺣﺠﺠﻪ‪ ،‬ﻭﺳﻄﻮ ‪‬‬
‫ﺕ ﺿﻌﻴﻔﺔ ﻣـﺸﻮﻫﺔ ﺑﻔﻌـﻞ‬ ‫ﺱ ﻟﻪ ﺃﺛﺮ‪‬ﺍ‪ ،‬ﻭﻻ ﻳﺴﻤﻌﻮﻥ ﻟﻪ ﺻﻮﺗ‪‬ﺎ ﺇﻻ ﳘﻬﻤﺎ ٍ‬ ‫ﻳﻈﻞ ﺣﺒﻴﺴ‪‬ﺎ ﻣﻘﻬﻮﺭ‪‬ﺍ ﻻ ﳚﺪ ﺍﻟﻨﺎ ‪‬‬
‫ﺍﻟﺒﺎﻃﻞ ﻭﻋﻠﻮﻩ‪.‬‬
‫ﻣﱴ ﲤﻠﻚ ﺍﻟﻘﻠﺐ ﺍﻟﺰﻛ ‪‬ﻲ ﻭﺻﺎﺭﻣ‪‬ﺎ ﻭﺃﻧﻔﹰﺎ ﲪﻴ‪‬ﺎ ﲡﺘﻨﺒﻚ ﺍﳌﻈﺎﱂ‪.‬‬
‫ﺙ ﺍﳌﻠﻬﻢ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ) :-‬ﻻ ﻳﻨﻔ ‪‬ﻊ ﻛﻠﻤﺔ ﺣ ‪‬ﻖ ﻻ ﻧﻔﺎﺫ ﳍﺎ( ﻭﺃﻭﱃ ﺍﻟﻨـﺎﺱ‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻔﺎﺭﻭﻕ ﺍﶈﺪ ﹸ‬
‫ﻭﺃﺣﻘﻬﻢ ﺑﺎﻟﻌﻠﻢ ﻫﻢ ﺃﻫﻞ ﺍﳉﻬﺎﺩ‪ ،‬ﻭﺃﻭﱃ ﺍﻟﻨﺎﺱ ﻭﺃﺣﻘﻬﻢ ﺑﺎﳉﻬﺎﺩ ﻫﻢ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ .‬ﻭﻫﺬﺍ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺭﺳـﻮﻝ‬

‫‪٣٩٦‬‬
 ‫‪٣٩٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﻷﺛﺮ ) ﺻﻨﻔﺎﻥ ﻣﻦ ﺃﻣﱵ ﺇﺫﺍ ﺻﻠﺤﻮﺍ ﺻـﻠﺢ ﺍﻟﻨـﺎﺱ‪ ،‬ﺍﻟﻌﻠﻤـﺎ ُﺀ‬
‫ﻭﺍﻷﻣﺮﺍﺀ(‪.‬‬
‫ﻭﻣﺎ ﺃﺩﻕ ﻗﻮﻝ ﺍﻟﻐﺰﺍﱄ ﺭﲪﻪ ﺍﷲ‪" :‬ﺇﻥ ﺍﻟﺪﻧﻴﺎ ﻣﺰﺭﻋ ﹸﺔ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻻ ﻳﺘﻢ ﺍﻟﺪﻳﻦ ﺇﻻ ﺑﺎﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﳌﻠـﻚ ﻭﺍﻟـﺪﻳﻦ‬
‫ﺗﻮﺃﻣﺎﻥ‪ ،‬ﻓﺎﻟﺪﻳ ‪‬ﻦ ﺃﺻ ﹲﻞ ﻭﺍﻟﺴﻠﻄﺎﻥ ﺣﺎﺭﺱ‪ .‬ﻭﻣﺎ ﻻ ﺃﺻﻞ ﻟﻪ ﻓﻤﻬﺰﻭﻡ‪ ،‬ﻭﻣﺎ ﻻ ﺣﺎﺭﺱ ﻟﻪ ﻓﻀﺎﺋﻊ" ﺍ‪.‬ﻫـ‪.‬‬
‫ﺩﻋﺎ ﺍﳌﺼﻄﻔﻰ ﺩﻫﺮ‪‬ﺍ ﲟﻜﺔ ﱂ ﳚﺐ ﻭﻗﺪ ﻻﻥ ﻣﻨﻪ ﺟﺎﻧﺐ ﻭﺧﻄﺎﺏ‬
‫ﺖ ﺑﻜﻔـﻪ ﻟﻪ ﺃﺳﻠﻤﻮﺍ ﻭﺍﺳﺘﺴﻠﻤﻮﺍ ﻭﺃﻧﺎﺑﻮﺍ‬ ‫ﻒ ﺻﻠ ‪‬‬
‫ﻓﻠﻤﺎ ﺩﻋﺎ ﻭﺍﻟﺴﻴ ‪‬‬
‫ﻭﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻟﺪﻋﻮﺓ ﺇﻟﻴﻬﻤﺎ ﻫﻮ ﻛﺬﻟﻚ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﺖ ﺑـﲔ‬‫ﻼ‪ .‬ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﺑ‪‬ﻌﺜـ ‪‬‬
‫ﻭﺳﻠﻢ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﺎﻟﺴ‪‬ﻴﻒ ﻭﺃﻣﺮ ﺑﻪ ﻭﺣﺮﺽ ﻋﻠﻴﻪ ﻗﻮ ﹰﻻ ﻭﻓﻌ ﹰ‬
‫ﻳﺪﻱ ﺍﻟﺴﺎﻋ ِﺔ ﺑﺎﻟﺴﻴﻒ ﺣﱴ ﻳﻌﺒﺪ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭ ‪‬ﺟ ِﻌ ﹶﻞ ﺭﺯﻗﻲ ﲢﺖ ﻇﻞ ﺭﳏﻲ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﺬﻟـﺔ‬
‫ﻭﺍﻟﺼﻐﺎﺭ ﻋﻠﻰ ﻣﻦ ﺧﺎﻟﻒ ﺃﻣﺮﻱ‪ ،‬ﻭﻣﻦ ﺗﺸﺒﻪ ﺑﻘﻮ ٍﻡ ﻓﻬﻮ ﻣﻨﻬﻢ( ﻭﻗﺪ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻳﻀ‪‬ﺎ‪) :‬ﺇﻥ‬
‫ﺍﷲ ﺃﻣﺮﱐ ﺃﻥ ﺃﺣﺮﻕ ﻗﺮﻳﺸﺎ‪ .‬ﻓﻘﻠﺖ‪ :‬ﺭﺏ! ﺇﺫﺍ ﻳﺜﻠﻐﻮﺍ ﺭﺃﺳﻲ ﻓﻴﺪﻋﻮﻩ ﺧﺒﺰﺓ‪ .‬ﻗـﺎﻝ‪ :‬ﺍﺳـﺘﺨﺮﺟﻬﻢ ﻛﻤـﺎ‬
‫ﺍﺳﺘﺨﺮﺟﻮﻙ‪ .‬ﻭﺍﻏﺰﻫﻢ ‪‬ﻧ ‪‬ﻐﺰِﻙ‪ .‬ﻭﺃﻧﻔﻖ ﻓﺴﻨﻨﻔﻖ ﻋﻠﻴﻚ‪ .‬ﻭﺍﺑﻌﺚ ﺟﻴﺸ‪‬ﺎ ﻧﺒﻌﺚ ﲬﺴﺔ ﻣﺜﻠﻪ‪ .‬ﻭﻗﺎﺗﻞ ﲟﻦ ﺃﻃﺎﻋﻚ‬
‫ﺕ ﺃﻥ ﺃﻏﺰﻭ ﰲ ﺳﺒﻴﻞ ﺍﷲ‬ ‫ﻣﻦ ﻋﺼﺎﻙ (‪ .‬ﻭﻫﻮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﻘﺎﺋﻞ‪) :‬ﻭﺍﻟﺬﻱ ﻧﻔﺲ ﳏﻤﺪ ﺑﻴﺪﻩ ﻟﻮﺩﺩ ‪‬‬
‫ﻓﺄﻗﺘﻞ‪ ،‬ﰒ ﺃﻏﺰﻭ ﻓﺄﻗﺘﻞ‪ ،‬ﰒ ﺃﻏﺰﻭ ﻓﺄﻗﺘﻞ (‪.‬‬
‫ﺇﻥ ﺣﻴﺎﺗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻧﺖ ﲤﺎ ‪‬ﺯﺟ‪‬ﺎ ﻻ ﻳﻘﺒﻞﹸ ﺍﻻﻧﻔﻜﺎﻙ ﺑﲔ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺑﲔ ﺍﻟﻘﺘـﺎﻝ ﰲ‬
‫ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﺣﱴ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺧﺮﺝ ﺑﻨﻔﺴﻪ ﻟﻠﻐﺰﻭ ﺳﺒﻌ‪‬ﺎ ﻭﻋﺸﺮﻳ ‪‬ﻦ ﻣﺮﺓ ﻣﺪ ﹶﺓ ﺍﻟﻌﺸﺮ ﺳﻨﻮﺍﺕ ﺍﻟﱵ‬
‫ﻼ ﻋﻦ ﺍﻟـﺴﺮﺍﻳﺎ‬
‫ﺕ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ .‬ﻓﻀ ﹰ‬
‫ﺙ ﻣﺮﺍ ٍ‬ ‫ﻗﻀﺎﻫﺎ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﺍﳌﺪﻳﻨﺔ‪ .‬ﺃﻱ ﲟﻌﺪﻝ ﺛﻼ ِ‬
‫ﺍﻟﱵ ﺃﻣﺮ ﺑﺈﺭﺳﺎﳍﺎ ﻭﱂ ﳜﺮﺝ ﻣﻌﻬﺎ‪.‬ﻭﻫﺬﺍ ﻳﻮﺿﺢ ﲜﻼ ٍﺀ ﺃ ﹼﻥ ﺍﻟﻘﺘﺎ ﹶﻝ ﰲ ﺳﺒﻴ ِﻞ ﺍﷲ ﻫﻮ ﺍﶈﻮﺭ ﺍﻟﺬﻱ ﻛﺎﻧﺖ ﺗﺪﻭﺭ‬
‫ﻋﻠﻴﻪ ﺣﻴﺎ ﹸﺓ ﺍﻟﺼﺪ ِﺭ ﺍﻷﻭﻝ‪.‬‬
‫ﻭﻣﻦ ﺃﲰﺎﺋﻪ ﺍﻟﱵ ﺳ‪‬ﻤﻲ ‪‬ﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ؛ ﺍﻟﻀ‪‬ﺤﻮ ‪‬ﻙ ﺍﻟﻘﺘ‪‬ﺎﻝ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻬﻤﺎ‪:‬‬
‫ﺲ ﺍﻟﺸﻤﻠﺔ‪ ،‬ﻭﳚﺘﺰﺉ ﺑﺎﻟﻜﺴﺮﺓ‪ ،‬ﺳﻴﻔﻪ ﻋﻠـﻰ‬ ‫ﺐ ﺍﻟﺒﻌﲑ‪ ،‬ﻭﻳﻠﺒ ‪‬‬
‫)ﺍﲰﻪ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺃﲪﺪ‪ ،‬ﺍﻟﻀﺤﻮﻙ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻳﺮﻛ ‪‬‬
‫ﻋﺎﺗﻘﻪ(‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺎﻭﺭﺩﻱ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﻭﻫﻮ ﻳﺘﺤﺪﺙ ﻋﻦ ﻓﻀﺎﺋﻠﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :‬ﻣﻨﻬﺎ؛ ﺍﻧﺘﺼﺎﺑﻪ ﳉﻬـﺎﺩ‬
‫ﺍﻷﻋﺪﺍﺀ ﻭﻗﺪ ﺃﺣﺎﻃﻮﺍ ﲜﻬﺎﺗﻪ‪ ،‬ﻭﺃﺣﺪﻗﻮﺍ ﲜﻨﺒﺎﺗﻪ‪ ،‬ﻭﻫﻮ ﰲ ﻗﻄﺮ ﻣﻬﺠﻮﺭ‪ ،‬ﻭﻋﺪﺩ ﳏﺼﻮﺭ‪ ،‬ﻓﺰﺍﺩ ﺑﻪ ﻣﻦ ﻗـﻞ‪،‬‬
‫ﻭﻋﺰ ﺑﻪ ﻣﻦ ﺫﻝ‪ ،‬ﻭﺻﺎﺭ ﺑﺈﺛﺨﺎﻧﻪ ﺑﺎﻷﻋﺪﺍﺀ ﳏﺒﻮﺭ‪‬ﺍ‪ ،‬ﻭﺑﺎﻟﺮﻋﺐ ﻣﻨﻪ ﻣﻨﺼﻮﺭ‪‬ﺍ‪ .‬ﻓﺠﻤﻊ ﺑﲔ ﺍﻟﺘـﺼﺪﻱ ﻟـﺸﺮﻉ‬
‫ﺍﻟﺪﻳﻦ ﺣﱴ ﻇﻬﺮ ﻭﺍﻧﺘﺸﺮ‪ ،‬ﻭﺑﲔ ﺍﻻﻧﺘﺼﺎﺏ ﳉﻬﺎﺩ ﺍﻟﻌﺪﻭ ﺣﱴ ﻗﻬﺮ ﻭﺍﻧﺘﺼﺮ‪ ،‬ﻭﺍﳉﻤ ‪‬ﻊ ﺑﻴﻨﻬﻤﺎ ﻣ‪‬ﻌ ِﻮ ‪‬ﺯ ﺇﻻ ﳌـﻦ‬
‫ﷲ ﲟﻌﻮﻧﺘﻪ‪ ،‬ﻭﺃﻣ ‪‬ﺪ ‪‬ﻩ ﺑﻠﹸﻄﻔِﻪ(‪ .‬ﺍ‪.‬ﻫـ‪.‬‬
‫ﺃﻣ ‪‬ﺪ ‪‬ﻩ ﺍ ُ‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﻤﺎﺯﺝ ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ ﺍﻻﻧﻔﻜﺎﻙ ﺑﲔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻴﻒ‪ ،‬ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻠﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪،‬‬
‫ﻫﻮ ﻣﺎ ﻓﻬﻤﻪ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﻣﻦ ﻃﺒﻴﻌ ِﺔ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻭﻣﺎ ﺟﺎﺀ ﺑﻪ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ‪ ) :‬ﻭ ﹶﻛﹶﺄﻳ‪‬ﻦ ﻣ‪‬ﻦ‬

‫‪٣٩٧‬‬
 ‫‪٣٩٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

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‫ﺿ ‪‬ﻌﻔﹸﻮﹾﺍ ‪‬ﻭﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘﻜﹶﺎﻧ‪‬ﻮﹾﺍ ﻭ‪‬ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻳﺤِـ ‪‬‬
‫‪‬ﻧِﺒ ‪‬ﻲ ﻗﹶﺎ‪‬ﺗ ﹶﻞ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ ِﺭ‪‬ﺑﻴ‪‬ﻮ ﹶﻥ ﹶﻛِﺜ ‪‬ﲑ ﹶﻓﻤ‪‬ﺎ ‪‬ﻭ ‪‬ﻫﻨ‪‬ﻮﹾﺍ ِﻟﻤ‪‬ﺎ ﹶﺃﺻ‪‬ﺎ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ‪‬ﺳﺒِﻴﻞِ ﺍﻟﹼﻠ ِﻪ ‪‬ﻭﻣ‪‬ﺎ ‪‬‬
‫ﺍﻟﺼ‪‬ﺎِﺑﺮِﻳ ‪‬ﻦ (‪.‬‬
‫ﻑ ﺍﳌﺴﻠﻤﲔ ﺗﻨﺼﺮ ﻫﺬﺍ ﺍﻟﺸﺮﻉ ﻭﻫـﻮ ﺍﻟﻜﺘـﺎﺏ‬ ‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ ) :‬ﻭﺳﻴﻮ ‪‬‬
‫ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ :‬ﺃﻣﺮﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﻧﻀﺮﺏ ‪‬ـﺬﺍ ـ ﻳﻌـﲏ‬
‫ﺍﻟﺴﻴﻒ ـ ﻣﻦ ﺧﺮﺝ ﻋﻦ ﻫﺬﺍ ـ ﻳﻌﲏ ﺍﳌﺼﺤﻒ ( ﺍ‪.‬ﻫـ‪.‬‬
‫ﻭﻣﻦ ﰒ ﻓﺎﻹﺳﻼﻡ ﻳ‪‬ﺴﺠﻞ ﺗﺎﺭﻳﺦ ﻋ ‪‬ﺰ ِﻩ‪ ،‬ﻭﻳﺴﻄﺮ ﺻﻔﺤﺎﺕ ﳎﺪﻩ ﺃﻫ ﹸﻞ ﺍﻟﻌﻠﻢ ﺍ‪‬ﺎﻫـﺪﻭﻥ‪ ،‬ﻭﻟﻘـﺪ ﻛـﺎﻥ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻫﻢ ﻣﻦ ﺳﺠﻠﻮﺍ ﳎﺪ ﺻﺪﺭ ﻫﺬﻩ ﺍﻷﻣﺔ ﻋﻠﻤﺎ ًﺀ ﺩﻋـﺎ ﹰﺓ ﳎﺎﻫـﺪﻳﻦ ﱂ‬
‫‪‬ﻳ ﹾﻘﻌِﺪﻫﻢ ﺍﻟﻌﻠ ‪‬ﻢ ﻋﻦ ﺍﻟﺪﻋﻮ ِﺓ ﻭﺍﳉﻬﺎﺩ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻋﻠﻤﻬﻢ ﻭﺟﻬﺎﺩﻫﻢ ﻣﺘﻼﲪﲔ ﻣﺘﻤﺎﺯﺟﲔ ﺃﻋﻈ ‪‬ﻢ ﻣـﺎ ﻳﻜـﻮﻥ‬
‫ﺍﻟﺘﻼﺣﻢ ﻭﺍﻟﺘﻤﺎﺯﺝ‪ .‬ﻓﻜﺎﻥ ﺍ‪‬ﺪ ﰲ ﺃﻋﻘﺎ‪‬ﻢ‪ ،‬ﻭﺍﻟﻌ ‪‬ﺰ ﰲ ﺇﺛﺮﻫﻢ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻤ‪‬ﻬﻢ ﺣﺠﺔ ﳍﻢ ﻻ ﻋﻠﻴﻬﻢ‪ .‬ﻭﻫﻜﺬﺍ‬
‫ﻛﺎﻥ ﺩﻭﺭ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻫﺬﺍ ﻛﺎﻥ ﺃﻣﻠﻬﻢ ﻫﺪﺍﻳﺔ ﺍﳋﻠﻖ ﺇﱃ ﺍﳊﻖ ﻣﻊ ﺗﻘـﻮﱘ ﻣـﻦ‬
‫ﺃﻋﺮﺽ ﻭﺗﻌﺪﻯ‪ ،‬ﻻ ﻋﻤ ﹶﻞ ﳍﻢ ﰲ ﺣﻘﻴﻘ ِﺔ ﺍﻷﻣﺮ ﺇﻻ ﻫﺬﺍ‪ .‬ﻓﻠﻤﺎ ﺗﻮﰲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺧﺮﺟﺖ ﲨـﻮﻉ‬
‫ﺍﻟﺼﺤﺎﺑ ِﺔ ﻟﻘﺘﺎﻝ ﻣﻦ ﺍﺭﺗ ‪‬ﺪ ﻣﻦ ﺍﻟﻌﺮﺏ ﻋﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﰒ ﻣﺎ ﻟﺒﺜﻮﺍ ﺃﻥ ﺍﻧﺘﺸﺮﻭﺍ ﰲ ﺍﻵﻓﺎﻕ ﺩﻋﺎ ﹰﺓ ﳎﺎﻫﺪﻳﻦ ﻳﺒﻠﻐﻮﻥ‬
‫ﺍﻹﺳﻼﻡ ﺑﺴﻴﻮﻓﻬﻢ ﻭﺑﻴﺎ‪‬ﻢ‪.‬‬
‫ﺠ ﹶﺔ ﺍﻟﻮﺩﺍﻉ ﻣﻊ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻛﺜﺮ ﻣﻦ ﻣﺌﺔ ﺃﻟﻒ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ‬ ‫ﻀ ‪‬ﺮ ﺣ ‪‬‬
‫ﻭﻟﻘﺪ ﺣ ‪‬‬
‫ﻋﻨﻬﻢ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﳌﺪﻓﻮﻧﻮﻥ ﰲ ﺍﻟﺒﻘﻴﻊ ﻣﻨﻬﻢ ﻻ ﳚﺎﻭﺯ ﻋﺪﺩﻫﻢ ﺍﳌﺌﺘﲔ ﻭﲬﺴﲔ ﺻﺤﺎﺑﻴ‪‬ﺎ‪ ،‬ﺃﻣﺎ ﺍﻟﻜﺜﺮﺓ ﺍﻟﻜﺎﺛﺮﺓ ﻓﻘﺪ‬
‫ﻗﻀﻮﺍ ﳓﺒﻬﻢ ﰲ ﺑﻼﺩ ﺍﷲ ﺍﻟﺒﻌﻴﺪﺓ ﺟﻬﺎﺩ‪‬ﺍ ﰲ ﺳﺒﻴﻞ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻭﲤﻜﻴﻨ‪‬ﺎ ﻟﻪ ﰲ ﺍﻷﺭﺽ‪!...‬‬
‫ﺏ ﳏﻤﺪ ﻭﺍﻟﺘـﺎﺑﻌﻮﻥ ﺑﺈﺣـﺴﺎﻥ‪:‬‬
‫ﺲ ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺃﺻﺤﺎ ‪‬‬ ‫ﻗﺎﻝ ﺍﻹﻣﺎ ‪‬ﻡ ﺍﻷﻭﺯﺍﻋﻲ ﺭﲪﻪ ﺍﷲ‪" :‬ﻛﺎﻥ ﻳﻘﺎﻝ؛ ﲬ ‪‬‬
‫ﻟﺰﻭﻡ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﺍﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻋﻤﺎﺭﺓ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ" ﺍ‪.‬ﻫـ‪.‬‬
‫ﻭﻟﻘﺪ ﺳﺎﺭ ﻋﻠﻰ ‪‬ﺞ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻗﺘﻔﻰ ﺃﺛﺮﻫﻢ ﺑﲔ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻋﻮﺓ ﻭﺍﳉﻬﺎﺩ ﺃﺋﻤـﺔ ﺍﻟﻄﺎﺋﻔـﺔ ﺍﳌﻨـﺼﻮﺭﺓ‬
‫ﺍﻟﺘﺎﺑﻌﻮ ﹶﻥ ﳍﹸﻢ ﺑﺈِﺣﺴﺎ ٍﻥ ﻟﻴﱪﻫﻨﻮﺍ ﻋﻠﻰ ﻋﻈﻤﺔ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﰲ ﺻﻨ ِﻊ ﺍﻟﺮ‪‬ﺟﺎﻝ‪ ،‬ﻭﺃ‪‬ﺎ ﻋﻈﻤـﺔ ﺗﺘﺠـﺎﻭﺯ ﺣـﺪﻭ ‪‬ﺩ‬
‫ﺴﺠ‪‬ﻞ ﺍﻟﻌﺎِﻟ ‪‬ﻢ ﳎ ‪‬ﺪ ﺍﻹﺳﻼﻡ ﻭﻋ ‪‬ﺰ ‪‬ﻩ ﲟﺪﺍﺩﻩ ﻭﺩﻣﻪ‪ ،‬ﻭﺍﻟﻨﻤﺎﺫﺝ ﻫﻨﺎ ﻛﺜﲑﹲﺓ ﺟـﺪﺍ‬
‫ﻉ ﺃﻥ ‪‬ﻳ ‪‬‬
‫ﺍﻟﺰﻣﺎ ِﻥ ﻭﺍﳌﻜﺎﻥ‪ .‬ﻓﻤﺎ ﺃﺭﻭ ‪‬‬
‫ﻳﻀﻴﻖ ﺍﳌﻘﺎﻡ ﺑﺬﻛﺮﻫﺎ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﻹﻣﺎﻡ ﺍﻟﻌﻠﻢ ﺳﻴﺪ ﺍﻟﺘﺎﺑﻌﲔ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ‪-‬ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ -‬ﺃﺣﺪ ﻓﻘﻬﺎ ِﺀ ﺍﳌﺪﻳﻨﺔ ﺍﻟﺴﺒﻌﺔ ﺧـﺮﺝ‬
‫ﺇﱃ ﺍﻟﻐﺰﻭ ﻭﻗﺪ ﺫﻫﺒﺖ ﺇﺣﺪﻯ ﻋﻴﻨﻴﻪ ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺇﻧ‪‬ﻚ ﻋﻠﻴﻞ!‪ .‬ﻓﻘﺎﻝ‪ :‬ﺍﺳﺘﻨﻔﺮ ﺍﷲ ﺍﳋﻔﻴﻒ ﻭﺍﻟﺜﻘﻴـﻞ‪ .‬ﻓـﺈﻥ ﱂ‬
‫ﺖ ﺍﳌﺘﺎﻉ‪.‬‬
‫ﺕ ﺍﻟﺴﻮﺍﺩ‪ ،‬ﻭﺣﻔﻈ ‪‬‬‫ﳝﻜﻨﲏ ﺍﳊﺮﺏ ﻛﺜﱠﺮ ‪‬‬
‫ﺐ ﺳﻨﺔ‪،‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻌﺰﻱ ﰲ ﺗﺮﲨﺔ ﺍﶈﺪﺙ ﺍﻟﻜﺒﲑ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﻔﺰﺍﺭﻱ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﻗﺎﻝ‪" :‬ﻛﺎﻥ ﺛﻘ ﹰﺔ ﺻﺎﺣ ‪‬‬
‫ﻉ‬
‫ﺻﺎﳊﹰﺎ‪ ،‬ﻫﻮ ﺍﻟﺬﻱ ﺃﺩ‪‬ﺏ ﺃﻫﻞ ﺍﻟﺜﻐﺮ ﻭﻋﻠﻤﻬﻢ ﺍﻟﺴﻨﺔ ‪ ،‬ﻭﻛﺎﻥ ﻳﺄﻣﺮ ﻭﻳﻨﻬﻰ‪ ،‬ﻭﺇﺫﺍ ﺩﺧﻞ ﺍﻟﺜﻐ ‪‬ﺮ ﺭﺟـ ﹲﻞ ﻣﺒﺘـﺪ ‪‬‬
‫ﺃﺧﺮﺟﻪ"‪.‬‬

‫‪٣٩٨‬‬
 ‫‪٣٩٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺗﺮﲨﺔ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ‪" :‬ﺍﻹﻣﺎ ‪‬ﻡ ﺍﳊﺎﻓﻆ ﺍﻟﻌﻼﻣﺔ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻓﺨﺮ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻗـﺪﻭﺓ‬
‫ﺍﻟﺰﺍﻫﺪﻳﻦ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳊﻨﻈﻠﻲ ﻣﻮﻻﻫﻢ ﺍﳌﺮﻭﺯﻱ‪ ،‬ﻭﺍﷲ ﺇﱐ ﻷﺣﺒﻪ ﰲ ﺍﷲ‪ ،‬ﻭﺃﺭﺟﻮ ﺍﳋﲑ ﲝﺒـﻪ‪ ،‬ﲟـﺎ‬
‫ﻣﻨﺤﻪ ﺍﷲ ﻣﻦ ﺍﻟﺘﻘﻮﻯ‪ ،‬ﻭﺍﻟﻌﺒﺎﺩ ِﺓ ﻭﺍﻹﺧﻼﺹ ﻭﺍﳉﻬﺎﺩ‪ ،‬ﻭﺳﻌ ِﺔ ﺍﻟﻌﻠﻢ ﻭﺍﻷﺛﻘﺎﻝ ﻭﺍﳌﻮﺍﺳﺎﺓ ﻭﺍﻟﻔﺘﻮﺓ ﻭﺍﻟـﺼﻔﺎﺕ‬
‫ﺕ‬
‫ﺍﳊﻤﻴﺪﺓ‪ .‬ﻭﻋﻦ ﳏﻤﺪ ﺑﻦ ﻓﻀﻴﻞ ﻗﺎﻝ‪ :‬ﺭﺃﻳﺖ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﰲ ﺍﳌﻨﺎﻡ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺃﻱ ﺍﻷﻋﻤﺎﻝ ﻭﺟـﺪ ‪‬‬
‫ﺖ‪ :‬ﺍﻟﺮﺑﺎﻁ ﻭﺍﳉﻬﺎﺩ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ"‬
‫ﺖ ﻓﻴﻪ‪ .‬ﻗﻠ ‪‬‬
‫ﺃﻓﻀﻞ؟ ﻗﺎﻝ‪ :‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻛﻨ ‪‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺗﺮﲨ ِﺔ ﺃﺳﺪ ﺑﻦ ﺍﻟﻔﺮﺍﺕ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪" :‬ﺍﻹﻣﺎ ‪‬ﻡ ﺍﻟﻌﻼﻣـﺔ ﺍﻟﻘﺎﺿـﻲ ﺍﻷﻣـﲑ ﻣﻘـ ‪‬ﺪ ‪‬ﻡ‬
‫ﻼ ﺷﺠﺎﻋ‪‬ﺎ ﻣﻘﺪﺍﻣ‪‬ﺎ‪ ،‬ﺯﺣﻒ ﺇﻟﻴﻪ ﺻﺎﺣﺐ ﺻـﻘﻠﻴﺔ ﰲ ﻣﺌـ ِﺔ‬‫ﺍ‪‬ﺎﻫﺪﻳﻦ‪ ،‬ﻭﻛﺎﻥ ﻣﻊ ﺗﻮ ‪‬ﺳﻌِﻪ ﰲ ﺍﻟﻌﻠﻢ ﻓﺎﺭﺳ‪‬ﺎ ﺑﻄ ﹰ‬
‫ﺖ ﺃﹶﺳﺪ‪‬ﺍ ﻭﺑﻴﺪﻩ ﺍﻟﻠﻮﺍﺀ ﻳﻘﺮﺃ ﺳﻮﺭﺓ ﻳﺲ‪ ،‬ﰒ ﲪﻞ ﺑـﺎﳉﻴﺶ ﻓﻬـﺰﻡ‬ ‫ﻒ ﻭﲬﺴﲔ ﺃﻟﻔﹰﺎ‪ .‬ﻗﺎﻝ ﺭﺟﻞ‪ :‬ﻓﻠﻘﺪ ﺭﺃﻳ ‪‬‬ ‫ﺃﻟ ٍ‬
‫ﺻ ‪‬ﺮ ﺷﺮﻛﺴﻴﺔ"‬
‫ﺖ ﺍﻟﺪﻡ ﻭﻗﺪ ﺳﺎﻝ ﻋﻠﻰ ﻗﻨﺎﺓ ﺍﻟﻠﻮﺍﺀ‪ ،‬ﻭﻋﻠﻰ ﺫﺭﺍﻋﻪ‪ ،‬ﻭﻣﺮﺽ ﻭﻫﻮ ﳏﺎ ِ‬ ‫ﺍﻟﻌﺪﻭ‪ ،‬ﻭﺭﺃﻳ ‪‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺗﺮﲨﺔ ﺃﰊ ﺍﻟﻌﺮﺏ‪" :‬ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﲤﻴﻢ‪ ،‬ﺍﻟﻌﻼﻣﺔ ﺍﳌﻔﱵ‪ ،‬ﺫﻭ ﺍﻟﻔﻨﻮﻥ‪ ،‬ﻛﺎﻥ ﺃﺣﺪ ﻣﻦ‬
‫ﺃﺧﺬ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺑﲏ ﻋﺒﻴﺪ ﰲ ﺛﻮﺭﺓ ﺃﰊ ﻳﺰﻳﺪ ﻋﻠﻴﻬﻢ‪ .‬ﻭﳌﺎ ﺣﺎﺻﺮﻭﺍ ﺍﳌﻬﺪﻳﺔ‪ ،‬ﲰﻊ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﰊ ﺍﻟﻌـﺮﺏ‬
‫ﻫﻨﺎﻙ ﻛﺘﺎﺑﲔ ﺇﻣﺎﻣﻪ ﶈﻤﺪ ﺑﻦ ﺍﻟﺴﺤﻨﻮﻥ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺮﺏ‪ :‬ﻛﺘﺒﺖ ﺑﻴﺪﻱ ﺛﻼﺛﺔ ﺁﻻﻑ ﻭﲬﺴﻤﺌﺔ ﻛﺘﺎﺏ‪ ،‬ﻓﻮ‬
‫ﺍﷲ ﻟﻘﺮﺍﺀﺓ ﻫﺬﻳﻦ ﺍﻟﻜﺘﺎﺑﲔ ﻫﻨﺎ ﺃﻓﻀ ﹸﻞ ﻋﻨﺪﻱ ﻣﻦ ﲨﻴﻊ ﻣﺎ ﻛﺘﺒﺖ‪".‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﻪ ﰲ ﻫﺬﺍ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺒﻴﺪﻳﺔ ﱂ ﻳﺘﺨﻠﹼﻒ ﻣﻦ ﻓﻘﻬﺎﺀ‬
‫ﺍﳌﺪﻧﻴﲔ ﺍﳌﺸﻬﻮﺭﻳﻦ ﺇﻻ ﺃﺑﻮ ﻣﻴﺴﺮ ﹶﺓ ﻟﻌﻤﺎﻩ‪ ،‬ﻭﻟﻜﻨﻪ ﻣﺸﻰ ﺷﺎﻫﺮ‪‬ﺍ ﻟﻠﺴﻼﺡ ﰲ ﺍﻟﻘﲑﻭﺍﻥ ﻣﻊ ﺍﻟﻨﺎﺱ ﻻﺟﺘﻤـﺎﻉ‬
‫ﺍﳌﺸﻴﺨﺔ ﻋﻠﻰ ﺍﳋﺮﻭﺝ‪.‬‬
‫ﺸﻬ‪‬ﺪ ﲬﺴﺔ ﻭﲦﺎﻧﻮﻥ ﻧﻔﺴ‪‬ﺎ ﻣﻦ ﺍﻟﻌﻠﻤـﺎﺀ‬ ‫ﻭﺫﻛﺮ ﺍﻟﺬﻫﱯ ﺭﲪﻪ ﺍﷲ ﺃﻧﻪ ﰲ ﻣﻮﻗﻌﺔ ﻭﺍﺣﺪﺓ ﻣﻊ ﺍﻟﻌﺒﻴﺪﻳﲔ ﺍﺳ‪‬ﺘ ‪‬‬
‫ﻭﺍﻟﺰﻫﺎﺩ‪ ،‬ﻭﻳﻮﻡ ﺃﻥ ‪‬ﻀﺖ ﺍﻷﻣﺔ ﳉﻬﺎﺩ ﺍﻟﺼﻠﻴﺒﻴﲔ ﺇﻋﻼ ًﺀ ﻟﻜﻠﻤﺔ ﺍﷲ‪ ،‬ﰒ ﺭﺩ‪‬ﺍ ﻷﺭﺍﺿﻴﻬﺎ ﺍﻟﺴﻠﻴﺒﺔ‪ ،‬ﻭﺣﻘﻮﻗِﻬـﺎ‬
‫ﺍﳌﻀﺎﻋﺔ‪ ،‬ﻛﺎ ﹶﻥ ﺍﻟﻌﻠﻤﺎ ُﺀ ﺍﻟﻌﺎﻣﻠﻮﻥ ﰲ ﻣﻘﺪﻣ ِﺔ ﺭﻛﺐ ﺍﳉﻬﺎﺩ‪ ،‬ﻭﺃﹸﺳﺮ ﻣﻨﻬﻢ ﻣﻦ ﺃﹸﺳﺮ‪ ،‬ﻭﻗﺘﻞ ﻣﻨﻬﻢ ﻣﻦ ﻗﺘﻞ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺧﻠﻜﺎﻥ‪ :‬ﺣﱴ ﻭﺍﰱ ‪-‬ﺃﻱ ﺍﻟﺴﻠﻄﺎﻥ‪ -‬ﺍﻟﻔﺮﻧﺞ ﻋﻠﻰ ﺍﻟﺮﻣﻠﺔ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺃﻭﺍﺋﻞ ﲨﺎﺩﻯ ﺍﻷﻭﱃ ﺳﻨﺔ‬
‫ﺐ‬
‫ﺙ ﻭﺳﺒﻌﲔ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﻜﺜﺮ ﹸﺓ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﻓﻠﻤﺎ ﺍ‪‬ﺰﻣﻮﺍ ﱂ ﻳﻜﻦ ﳍﻢ ﺣـﺼ ‪‬ﻦ ﻗﺮﻳـ ‪‬‬ ‫ﺛﻼ ٍ‬
‫ﻳﺄﻭﻭﻥ ﺇﻟﻴﻪ‪ ،‬ﻓﻄﻠﺒﻮﺍ ﺟﻬ ﹶﺔ ﺍﻟﺪﻳﺎ ِﺭ ﺍﳌﺼﺮﻳﺔ‪ ،‬ﻭﺿﻠﹼﻮﺍ ﰲ ﺍﻟﻄﺮﻳﻖ ﻭﺗﺒﺪﺩﻭﺍ‪ ،‬ﻭﺃﹸﺳﺮ ﻣﻨﻬﻢ ﲨﺎﻋﺔ‪ ،‬ﻣﻨﻬﻢ ﺍﻟﻔﻘﻴـ ‪‬ﻪ‬
‫ﲔ ﺍﳌﺸﻬﻮﺭﺓ‪.‬‬‫ﻋﻴﺴﻰ ﺍﳍﻜﹼﺎﺭﻱ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﻭﻫﻨ‪‬ﺎ ﻋﻈﻴﻤ‪‬ﺎ ﺟﱪ ‪‬ﻩ ﺍﷲ ﺗﻌﺎﱃ ﺑﻮﻗﻌﺔ ﺣﻄ ‪‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﻋﻦ ﻫﺬﻩ ﺍﻟﻮﻗﻌﺔ‪" :‬ﻭﺃﹸﺳﺮ ﺍﻟﻔﻘﻴﻬﺎﻥ ﺍﻷﺧﻮﺍﻥ؛ ﺿﻴﺎ ُﺀ ﺍﻟﺪﻳﻦ ﻋﻴﺴﻰ ﻭﻇﻬﲑ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﺎﻓﺘﺪﺍﳘﺎ‬
‫ﺍﻟﺴﻠﻄﺎﻥ ﺑﻌﺪ ﺳﻨﺘﲔ ﺑﺘﺴﻌﲔ ﺃﻟﻒ ﺩﻳﻨﺎﺭ" ﺍ‪.‬ﻫـ‪.‬‬
‫ﻭﳌﺎ ﺗﻮ ‪‬ﺟ ‪‬ﻪ ﺍﳌﺴﻠﻤﻮ ﹶﻥ ﻟﻔﺘﺢ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﺷﺎﺭﻙ ﺍﻟﻌﻠﻤﺎﺀ ﺑﻘﻮ‪‬ﺓ‪ ،‬ﺣﱴ ﻗﻴﻞ ﺑﺄﻧ‪‬ﻪ ﱂ ﻳﺘﺨﻠﻒ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺃﻫـ ِﻞ‬
‫ﺍﻟﻌﻠﻢ ﻋﻦ ﺍﳊﻀﻮﺭ ﻭﺍﳌﺸﺎﺭﻛ ِﺔ ﰲ ﺍﻟﻔﺘﺢ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ‪" :‬ﻭﻃﺎﺭ ﰲ ﺍﻟﻨﺎﺱ ﺃﻥ ﺍﻟﺴﻠﻄﺎﻥ ﻋﺰﻡ ﻋﻠﻰ ﻓﺘ ِﺢ ﺑﻴﺖ‬
‫ﺱ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤـﺎﺀ ﺍ‪‬ﺎﻫـﺪﻳﻦ‬
‫ﺍﳌﻘﺪﺱ‪ ،‬ﻓﻘﺼﺪﻩ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺼﺎﳊﻮﻥ ﺗﻄﻮﻋ‪‬ﺎ‪ ،‬ﻭﺟﺎﺀﻭﺍ ﺇﻟﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ ﺭﺃ ِ‬
‫ﻟﻠﺼﻠﻴﺒﻴﲔ ﺍﳌﺸﺎﺭﻛﲔ ﰲ ﻓﺘﺢ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﻐﺰﻭﺍﺕ ‪-‬ﺍﳌﻘﺎﺩﺳﺔ ﺍﳊﻨﺎﺑﻠﺔ ﺧـﺼﻮﺻ‪‬ﺎ ﻋﻤـﺪﺍﺋﻬﻢ‬

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 ‫‪٤٠٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﻜﺒﺎﺭ ﺭﲪﻬﻢ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻛﺎﻟﺸﻴﺦ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺎﻣﻞ ﺍﻟﺰﺍﻫﺪ ﺍﻟﻘﺪﻭﺓ ﺃﰊ ﻋﻤﺮ ﺍﳌﻘﺪﺳﻲ‪ ،‬ﻭﺃﺧﻴﻪ ﺍﻹﻣﺎﻡ ﺍﳌﻮﻓـﻖ‬
‫ﻆ ﺍﻟﻜﺒﲑ ﻋﺒﺪ ﺍﻟﻐﲏ‪ ،‬ﻭﺃﺧﻴﻪ ﺍﻟﻌﻤﺎﺩ" ﺍ‪.‬ﻫـ‪.‬‬‫ﺻﺎﺣﺐ ﺍﳌﻐﲏ‪ ،‬ﻭﺍﺑﻦ ﺧﺎﳍﻢ ﺍﳊﺎﻓ ِ‬
‫ﻭﺃﻣﺎ ﺟﻬﺎ ‪‬ﺩ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻟﻠﺘﺘﺎﺭ ﻓﻬﻮ ﻋﻠ ‪‬ﻢ ﰲ ﺭﺃﺳﻪ ﻧﺎﺭ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﰲ ﻛﻼﻣﻪ‬
‫ﻋﻠﻰ ﻫﺠﻮﻡ ﺍﻟﺘﺘﺎﺭ ﻋﻠﻰ ﺩﻣﺸﻖ‪" :‬ﻭﻛﺎﻥ ﺍﻟﺸﻴﺦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻳﺪﻭﺭ ﻛﻞ ﻟﻴﻠﺔ ﻋﻠﻰ ﺍﻷﺳﻮﺍﺭ ﳛﺮﺽ‬
‫ﺕ ﺍﳉﻬﺎﺩ ﻭﺍﻟﺮ‪‬ﺑﺎﻁ"‪.‬‬
‫ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺼﱪ ﻭﺍﻟﻘﺘﺎﻝ‪ ،‬ﻭﻳﺘﻠﻮ ﻋﻠﻴﻬﻢ ﺁﻳﺎ ِ‬
‫ﻭﻗﺎﻝ ﻋﻨ ‪‬ﻪ ﺍﻟﺬﻫﱯ‪" :‬ﻧﺼ ‪‬ﺮ ﺍﻟﺴﻨﺔ ﺑﺄﻭﺿﺢ ﺣﺠﺞ ﻭﺃ‪‬ﺮ ﺑﺮﺍﻫﲔ‪ ،‬ﻭﺃﻭﺫﻱ ﰲ ﺫﺍﺕ ﺍﷲ ﻣـﻦ ﺍﳌﺨـﺎﻟﻔﲔ‪،‬‬
‫ﻭﺃﹸﺧﻴﻒ ﰲ ﻧﺼﺮ ﺍﻟﺴﻨﺔ ﺍﶈﻀﺔ‪ ،‬ﺣﱴ ﺃﻋﻠﻰ ﺍﷲ ﻣﻨﺎﺭﻩ‪ ،‬ﻭﲨﻊ ﻗﻠﻮﺏ ﺃﻫﻞ ﺍﻟﺘﻘﻮﻯ ﻋﻠﻰ ﳏﺒﺘﻪ‪ ،‬ﻭﺍﻟﺪﻋﺎ ِﺀ ﻟـﻪ‪،‬‬
‫ﻭﻛﺒﺲ ﺃﻋﺪﺍﺋﻪ‪ ،‬ﻭﻫﺪﻯ ﺑﻪ ﺭﺟﺎ ﹰﻻ ﻛﺜﲑﺓ ﻣﻦ ﺃﻫﻞ ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻞ‪ ،‬ﻭﺟﺒﻞ ﻗﻠﻮﺏ ﺍﳌﻠـﻮﻙ ﻭﺍﻷﻣـﺮﺍﺀ ﻋﻠـﻰ‬
‫ﺍﻻﻧﻘﻴﺎﺩ ﻟﻪ ﻏﺎﻟﺒ‪‬ﺎ‪ ،‬ﻭﻋﻠﻰ ﻃﺎﻋﺘﻪ‪ ،‬ﻭﺃﺣﲕ ﺑﻪ ﺍﻟﺸﺎﻡ‪ ،‬ﺑﻞ ﺍﻹﺳﻼﻡ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻳﻨﺜﻠﻢ‪ ،‬ﺧـﺼﻮﺻ‪‬ﺎ ﰲ ﻛﺎﺋﻨـﺔ‬
‫ﺖ ﺑﲔ ﺍﻟﺮﻛ ِﻦ ﻭﺍﳌﻘﺎﻡ؛ ﳊﻠﻔﺖ ﺃﱐ ﻣـﺎ ﺭﺃﻳـﺖ‬ ‫ﺍﻟﺘﺘﺎﺭ‪ .‬ﻭﻫﻮ ﺃﻛﱪ ﻣﻦ ﺃﻥ ﻳﻨﺒﻪ ﻋﻠﻰ ﺳﲑﺗﻪ ﻣﺜﻠﻲ‪ ،‬ﻓﻠﻮ ﺣﻠﻔ ‪‬‬
‫ﲏ ﻣﺜﻠﻪ‪ ،‬ﻭﺃﻧﻪ ﻣﺎ ﺭﺃﻯ ﻣﺜﻞ ﻧﻔﺴﻪ" ﺍ‪.‬ﻫـ‪.‬‬ ‫ﺑﻌﻴ ‪‬‬
‫ﺃﻣﺎ ﺍﻟﻔﺼ ﹸﻞ ﺑﲔ ﺍﻟﻌﻠ ِﻢ ﻭﺍﳉﻬﺎﺩ‪ ،‬ﻭﺍﻟﺪﻋﻮ ِﺓ ﺑﺎﻟﻠﺴﺎﻥ ﻭﺍﻟﺪﻋﻮﺓ ﺑﺎﻟﺴﻨﺎﻥ‪ ،‬ﻓﺤﺎﺷﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻬ ‪‬ﺞ ﺍﻟﻄﺎﺋﻔـ ِﺔ‬
‫ﺍﳌﻨﺼﻮﺭﺓ‪ ،‬ﺇﺫ ﻫﻮ ﻓﺼﺎ ‪‬ﻡ ﻧﻜﺪ‪ ،‬ﻭﻃﺎ ‪‬ﻣ ﹲﺔ ﻛﱪﻯ‪ ،‬ﻭﺑﺪﻋ ﹲﺔ ﻣﻨﻜﺮﺓ‪ ،‬ﻭﺩﺧ ‪‬ﻦ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﻭﺭﺙ ﻣﺎ ﻳ‪‬ﺪﻣِﻲ ﺍﻟﻘﻠـﺐ‪،‬‬
‫ﻭﻳ‪‬ﺪﻣِﻊ ﺍﻟﻌﲔ‪ ،‬ﻭﳝﻸ ﺍﻟﻨﻔﻮﺱ ﺣﺴﺮﺓ ﻭﺃﺳﻰ‪.‬‬
‫ﻆ ﺃﻥ ﺍﻟﻨﱯ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻭﻣﻨﺬ ﻣﻄﻠـﻊ‬
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‫ﻭﺇﻥ ﺍﳌﺘﺄ ‪‬ﻣ ﹶﻞ ﻟﺴﲑﺓ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ؛ ﻟﻴ‪‬ﻠ ‪‬‬
‫ﻓﺠﺮ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﻳﺴﻌﻰ ﻻﻣﺘﻼﻙ ﺃﺳﺒﺎﺏ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﻳﺘﺠﻠﻰ ﺫﻟﻚ ﻭﺍﺿﺤ‪‬ﺎ ﰲ ﻋﺮﺿـﻪ ‪-‬ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﺴ ‪‬ﻪ ﰲ ﺗﻠﻚ ﺍﳌﺮﺣﻠﺔ ﺍﳌﻜﻴﺔ ﻋﻠﻰ ﺍﻟﻘﺒﺎﺋﻞ ﺑ‪‬ﻐ‪‬ﻴ ﹶﺔ ﺃﻥ ﳚ ‪‬ﺪ ﻗﺒﻴﻠ ﹰﺔ ﺗﻘﻮ ‪‬ﻡ ﺩﻭﻧ‪‬ﻪ ﺑﺴﻴﻮﻓِﻬﺎ‪ ،‬ﻭﺗﻘﺎﺗـ ﹸﻞ ﻋﻨـﻪ‬
‫ﻭﺳﻠﻢ‪ -‬ﻧﻔ ‪‬‬
‫ﻟﻴﺘﻤﻜ ‪‬ﻦ ﻣﻦ ﺍﳌﻀﻲ ﰲ ﺃﻣﺮ ﺭﺑﻪ‪.‬‬
‫ﺽ ﻧﻔﺴﻪ ﻋﻠﻰ ﻗﺒﺎﺋـﻞ‬ ‫ﻗﺎﻝ ﺃﻣ ‪‬ﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪" :-‬ﳌﺎ ﺃﻣ ‪‬ﺮ ﺍﷲ ﻧﺒ‪‬ﻴ ‪‬ﻪ ﺃﻥ ﻳﻌﺮ ‪‬‬
‫ﺍﻟﻌﺮﺏ؛ ﺧﺮﺝ ﻭﺃﻧﺎ ﻣﻌﻪ ﻭﺃﺑﻮ ﺑﻜﺮ ﺇﱃ ﻣﲎ ﺣﱴ ﺩﻓﻌﻨﺎ ﺇﱃ ﳎﻠﺲ ﻣﻦ ﳎﺎﻟﺲ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺗﻘ ‪‬ﺪ ‪‬ﻡ ﺃﺑـﻮ ﺑﻜـﺮ‪،‬‬
‫ﻭﻛﺎﻥ ﻧﺴ‪‬ﺎﺑﺔ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻣﻦ ﺍﻟﻘﻮﻡ؟ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻣﻦ ﺭﺑﻴﻌﺔ‪ .‬ﻗﺎﻝ ﻋﻠﻲ ﰒ ﺩﻓﻌﻨﺎ ﺇﱃ ﳎﻠﺲ ﺁﺧﺮ ﻋﻠـﻴﻬﻢ ﺍﻟـﺴﻜﻴﻨ ﹸﺔ‬
‫ﻭﺍﻟﻮﻗﺎﺭ‪ ،‬ﻓﺘﻘﺪ‪‬ﻡ ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﻭﻛﺎﻥ ﻣﻘ ‪‬ﺪ ‪‬ﻣﺎ ﰲ ﻛﻞ ﺧﲑ ﻭﻗﺎﻝ‪ :‬ﳑﻦ ﺍﻟﻘﻮﻡ؟ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻣﻦ ﺷـﻴﺒﺎﻥ ﺑـﻦ ﺛﻌﻠﺒـﻪ‪.‬‬
‫ﻓﺎﻟﺘﻔﺖ ﺃﺑﻮ ﺑﻜﺮ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺑﺄﰊ ﻭﺃﻣﻲ ﺃﻧﺖ ﻳﺎ ﺭﺳـﻮﻝ ﺍﷲ ﻣـﺎ ﻭﺭﺍﺀ‬
‫ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﻏﺮ ﻫﺆﻻﺀ ﻏﺮﺭ ﺍﻟﻨﺎﺱ ! ﻭﻓﻴﻬﻢ ﻣﻔﺮﻭﻕ ﺑﻦ ﻋﻤﺮﻭ‪ ،‬ﻭﻫﺎﻧﺊ ﺑﻦ ﻗﺒﻴﺼﺔ‪ ،‬ﻭﺍﳌﺜﲎ ﺑـﻦ ﺣﺎﺭﺛـﺔ‪،‬‬
‫ﻭﺍﻟﻨﻌﻤﺎ ﹸﻥ ﺑﻦ ﺷﺮﻳﻚ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻛﻴﻒ ﺍﻟﻌﺪﺩ ﻓﻴﻜﻢ ؟ ﻓﻘﺎﻝ ﻣﻔﺮﻭﻕ‪ :‬ﺇﻧﺎ ﻟﱰﻳﺪ ﻋﻠﻰ ﺃﻟﻒ‪ ،‬ﻭﻟﻦ ﺗﻐﻠﺐ‬
‫ﺃﻟﻒ ﻣﻦ ﻗﻠﺔ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﻛﻴﻒ ﺍﳌﻨﻌﺔ ﻓﻴﻜﻢ ؟ ﻗﺎﻝ ﻣﻔﺮﻭﻕ‪ :‬ﻋﻠﻴﻨﺎ ﺍﳉﻬﺪ‪ ،‬ﻭﻟﻜﻞ ﻗﻮﻡ ﺟ‪‬ﺪ؛ ﻗﺎﻝ ﺃﺑـﻮ‬
‫ﺑﻜﺮ‪ :‬ﻛﻴﻒ ﺍﳊﺮﺏ ﺑﻴﻨﻜﻢ ﻭﺑﲔ ﻋﺪﻭﻛﻢ؟ ﻓﻘﺎﻝ ﻣﻔﺮﻭﻕ‪ :‬ﺇﻧﺎ ﻷﺷ ‪‬ﺪ ﻣﺎ ﻧﻜﻮﻥ ﻏﻀﺒ‪‬ﺎ ﺣﲔ ﻧﻠﻘـﻰ‪ ،‬ﻭﺇﻧ‪‬ـﺎ‬
‫ﻷﺷ ‪‬ﺪ ﻣﺎ ﻧﻜﻮﻥ ﻟﻘﺎ ًﺀ ﺣﲔ ﻧﻐﻀﺐ‪ ،‬ﻭﺇﻧﺎ ﻟﻨﺆﺛ ‪‬ﺮ ﺍﳉﻴﺎ ‪‬ﺩ ﻋﻠﻰ ﺍﻷﻭﻻﺩ‪ ،‬ﻭﺍﻟﺴﻼﺡ ﻋﻠﻰ ﺍﻟﻠﻘﺎﺡ‪ ،‬ﻭﺍﻟﻨﺼ ‪‬ﺮ ﻣـﻦ‬
‫ﻋﻨﺪ ﺍﷲ‪ ،‬ﻳﺪﻳﻠﻨﺎ ﻣﺮﺓ‪ ،‬ﻭﻳﺪﻳ ﹸﻞ ﻋﻠﻴﻨﺎ ﺃﺧﺮﻯ‪ .‬ﻟﻌﻠﻚ ﺃﺧﻮ ﻗﺮﻳﺶ؟ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻭﻗﺪ ﺑﻠﻐﻜﻢ ﺃﻧﻪ ﺭﺳـﻮﻝ ﺍﷲ‬

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 ‫‪٤٠١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﻬﺎ ﻫﻮ ﺫﺍ‪ .‬ﻗﺎﻝ ﻣﻔﺮﻭﻕ‪ :‬ﻗﺪ ﺑﻠﻐﻨﺎ ﺃﻧﻪ ﻳﺬﻛﺮ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺈﻻﻡ ﺗـﺪﻋﻮ ﻳـﺎ ﺃﺧـﺎ‬
‫ﻗﺮﻳﺶ؟ ﻗﺎﻝ‪ :‬ﺃﺩﻋﻮﻛﻢ ﺇﱃ ﺷﻬﺎﺩﺓ ﺃﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﺃﱐ ﺭﺳـﻮ ﹸﻝ ﺍﷲ‪ ،‬ﻭﺃﻥ ﺗـﺆﻭﻭﱐ‬
‫ﻭﺗﻨﺼﺮﻭﱐ‪ ،‬ﻓﺈﻥ ﻗﺮﻳﺸﹰﺎ ﻗﺪ ﺗﻈﺎﻫﺮﺕ ﻋﻠﻰ ﺃﻣﺮ ﺍﷲ‪ ،‬ﻓﻜﺬﺑﺖ ﺭﺳﻠﻪ‪ ،‬ﻭﺍﺳﺘﻐﻨﺖ ﺑﺎﻟﺒﺎﻃﻞ ﻋﻦ ﺍﳊﻖ‪ .‬ﻓﻘـﺎﻝ‬
‫ﺖ ﻣﻘﺎﻟﺘﻚ ﻳﺎ ﺃﺧﺎ ﻗﺮﻳﺶ‪ ،‬ﻭﺇﱐ ﺃﺭﻯ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺗﺪﻋﻮ ﺇﻟﻴﻪ ﳑﺎ ﺗﻜﺮﻫﻪ ﺍﳌﻠـﻮﻙ‪ ،‬ﻓـﺈﻥ‬ ‫ﺍﳌﺜﻨ‪‬ﻰ‪ :‬ﻗﺪ ﲰﻌ ‪‬‬
‫ﺖ ﺃﻥ ﻧﺆﻭﻳﻚ ﻭﻧﻨﺼﺮﻙ ﳑﺎ ﻳﻠﻲ ﻣﻴﺎﻩ ﺍﻟﻌﺮﺏ ﻓﻌﻠﻨﺎ‪ .‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻣﺎ ﺃﺳـﺄﰎ‬ ‫ﺃﺣﺒﺒ ‪‬‬
‫ﰲ ﺍﻟﺮﺩ ﺇﺫ ﺃﻓﺼﺤﺘﻢ ﺑﺎﻟﻀﺪ‪ ،‬ﻭﺇﻥ ﺩﻳﻦ ﺍﷲ ﻟﻦ ﻳﻨﺼ ‪‬ﺮ ‪‬ﻩ ﺇﻻ ﻣﻦ ﺃﺣﺎﻃﻪ ﻣﻦ ﲨﻴﻊ ﺟﻮﺍﻧﺒﻪ‪.‬‬
‫ﺚ ﻇﺎﻫﺮ ﺍﻟﺪﻻﻟﺔ ﺑﺄﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﻳﻨﺸﺪ ﺍﻟﺴﻴﻒ ﺍﻟﺬﻱ ﻳﻨﺼﺮ ﺑﻪ ﺩﻋﻮﺗﻪ‪ ،‬ﺑﻞ ﳌـﺎ‬‫ﻭﺍﳊﺪﻳ ﹸ‬
‫ﺃﻋﻠﻦ ﺍﻟﻘﻮﻡ ﺍﺳﺘﻌﺪﺍﺩﻫﻢ ﺃﻥ ﻳﻨﺼﺮﻭﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺍﻟﻌﺮﺏ ﺩﻭﻥ ﺍﻟﻔﺮﺱ؛ ﺭﻓﺾ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ ﻣﺒﺎﻳﻌﺘﻬﻢ ﻣﺼﺮ‪‬ﺍ ﺃﻥ ﺗﻜﻮ ﹶﻥ ﺍﻟﻨﺼﺮﺓ ﺑﺎﻟﺴﻴﻒ ﻣﺼﻠﺘﺔ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻗﺪ ﻳﻘﻒ ﺃﻣﺎﻡ ﺍﻟﺪﻋﻮﺓ ﻣﻦ ﻋﺮﺏ ﺃﻭ‬
‫ﻋﺠﻢ‪.‬‬
‫ﺃﻻ ﻓﻠﻴﺘﺄﻣﻞ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﻧﺼﺮﺓ ﺍﻟﺪﻳﻦ ﺑﻘﺘﺎﻝ ﺍﻟﺼﻠﻴﺒﻴﲔ ﺩﻭﻥ ﻗﺘﺎﻝ ﺃﻋﻮﺍ‪‬ﻢ ﻣـﻦ ﺑـﲏ ﺟﻠـﺪﺗﻨﺎ ﻣـﻦ‬
‫ﻆ ﺃﻭ ﻧﺼﻴﺐ؟‪.‬‬ ‫ﺍﳌﺮﺗﺪﻳﻦ‪ ،‬ﺃﳍﻢ ﰲ ﻫﺬﻩ ﺍﻟﻨﺼﺮﺓ ﺣ ﱞ‬
‫ﺇﳕﺎ ﺃﻣﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣﻦ ﺍﻟﱪﺍﺀ ِﺓ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻭﺍﻟﻌﺪﺍﻭ ِﺓ ﻟﻠﻜﺎﻓﺮﻳﻦ ﻟﻪ ﺻﻮﺭ ﻣﺘﻨﻮﻋـﺔ‪ ،‬ﻭﺃﺷـﻜﺎﻝ‬
‫ﻕ‬
‫ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻟﻜﻦ ﺃﻋﻈﻢ ﻣﻈﺎﻫﺮﻩ ﻭﺃﺑﺮ ‪‬ﺯ ﻣﻌﺎﳌﻪ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﻫﻮ ﺍﻟﻘﺘﺎ ﹸﻝ ﻭﺍﳉﻬﺎ ‪‬ﺩ ﰲ ﺳﺒﻴ ِﻞ ﺍﷲ‪ ،‬ﻭﻟﻜﻨﻪ ﺷـﺎ ‪‬‬
‫ﻋﺴﲑ ﻋﻠﻰ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻭﻟﺬﻟﻚ ﱂ ﻳﺘﺼ ‪‬ﺪ ﻟ ‪‬ﻪ ﺇﻻ ﻃﺎﺋﻔﺔﹲ ﻣﻦ ﺃﻫﻞ ﺍﳊ ‪‬ﻖ ﺍﺻﻄﻔﺎﻫﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ‪ .‬ﻫـﺬﻩ‬
‫ﺠ ‪‬ﻢ ﻋﻦ ﺳﻠﻮ ِﻙ ﺩﺭﺑﻪ ﺍﻟﻜﺜﲑ‪ .‬ﻃﺮﻳ ٍﻖ‬
‫ﺲ ﻋﻨﻪ ﺍﳉ ‪‬ﻢ ﺍﻟﻐﻔﲑ‪ ،‬ﻭﺃ ‪‬ﺣ ‪‬‬
‫ﺍﻟﻄﺎﺋﻔﺔ ﺧﻄﺖ ﻟﻨﻔﺴﻬﺎ ﺍﳌﻀﻲ ﰲ ﻃﺮﻳ ٍﻖ ﺗﻘﺎﻋ ‪‬‬
‫ﺏ ﳋﺎﻟﻖ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﻭﺍﺕ‪ .‬ﻃﺮﻳ ٍﻖ ﻗﺎﻣـﺖ ﺃﺭﺿـ ‪‬ﻪ ﻋﻠـﻰ ﺍﳉﻤـﺎﺟﻢ‬ ‫ﻣﻜﺮﻭ ٍﻩ ﻟﻘﻠﻮﺏ ﺍﻟﱪﻳﺎﺕ‪ ،‬ﳏﺒﻮ ٍ‬
‫ﻭﺍﻷﺷﻼﺀ‪ ،‬ﻭﺭ‪‬ﻭﻳﺖ ﺗﺮﺑﺘﻪ ﺑﻄﺎﻫﺮ ﺍﻟﺪﻣﺎﺀ‪ .‬ﻃﺮﻳ ٍﻖ ﺑﺪﺍﻳﺘﻪ ﺁﻻﻡ ﻭﻣﺸﺎﻕ ﻭﺃﺣﺰﺍﻥ‪ ،‬ﻭﺧﺎﲤﺘـﻪ ﻧﻌـﻴ ‪‬ﻢ ﻭﺭﺍﺣـ ﹲﺔ‬
‫ﻭﻏﹸﻔﺮﺍﻥ‪ .‬ﻃﺮﻳ ٍﻖ ﺍﻟﺴﲑ ﻓﻴﻪ ﻋﻈﻴ ‪‬ﻢ ﺍﻟﺘﻜﺎﻟﻴﻒ؛ ﻣﻔﺎﺭﻗ ﹲﺔ ﻟﻸﻫﻞ ﻭﺍﻷﻭﻃﺎﻥ‪ ،‬ﻫﺠﺮ ﻟﻸﺣﺒﺎﺏ ﻭﺍﳋﻼﻥ‪ ،‬ﻫﺠـﺮﺓ‬
‫ﺺ ﻟﻠﻘﻠـﻮﺏ‪ ،‬ﻭﻓﺎﺿـ ٍﺢ‬ ‫ﺤ ٍ‬
‫ﻟﻠﻮﺍﺣﺪ ﺍﻟﺪﻳﺎﻥ‪ .‬ﻃﺮﻳ ٍﻖ ﹶﻛﹸﺜ ‪‬ﺮ ﻋﻨﻪ ﺍﳌﺨﺬﻟﻮﻥ‪ ،‬ﻭ ‪‬ﻋﻈﹸﻢ ﻓﻴﻪ ﺍﳌﺨﺎﻟﻔﻮﻥ‪ .‬ﻃﺮﻳ ٍﻖ ‪‬ﻣ ِﻤ ‪‬‬
‫ﻟﻠﻨ‪‬ﻔﻮﺱ‪ ...‬ﺇﻧ‪‬ﻪ ﻃﺮﻳ ‪‬ﻖ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻭﺳﺒﻴ ﹸﻞ ﺍﻟﻨ‪‬ﺰﺍﻝ‪ ،‬ﻳﺎ ﹶﻟ ‪‬ﻪ ﻣﻦ ﻃﺮﻳﻖ ﻣﻮﹼﻓ ‪‬ﻖ ﻣﻦ ‪‬ﻫﺪِﻱ ﻟﺴﻠﻮﻛﻪ‪ ،‬ﳏﺮﻭ ‪‬ﻡ ﻭﺍﷲ ﻣـﻦ‬
‫ﺿ ﱠﻞ ﻋﻦ ﺳﺒﻴﻠﻪ‪.‬‬
‫ﻗﺎﻝ ﺭﺳﻮ ﹸﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ ) :‬ﻻ ﺗﺰﺍ ﹸﻝ ﻃﺎﺋﻔ ﹲﺔ ﻣﻦ ﺃﻣﱵ ﻳﻘﺎﺗﻠﻮﻥ ﻋﻠﻰ ﺍﳊ ‪‬ﻖ ﻇﺎﻫﺮﻳﻦ ﺇﱃ ﻳـﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ(‪.‬‬
‫ﻭﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ‪‬ﺳﻤ‪‬ﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ‪ ) :‬ﻟﻦ ﻳﱪﺡ ﻫـﺬﺍ ﺍﻟـﺪﻳﻦ‬
‫ﻗﺎﺋﻤ‪‬ﺎ ﻳﻘﺎﺗ ﹸﻞ ﻋﻠﻴﻪ ﻋﺼﺎﺑﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺣﱴ ﺗﻘﻮ ‪‬ﻡ ﺍﻟﺴﺎﻋﺔ(‪.‬‬
‫ﻭﻣﻦ ﺣﺪﻳﺚ ﻋﻘﺒ ﹶﺔ ﺑﻦ ﻋﺎﻣﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ) :‬ﻻ ﺗﺰﺍﻝ ﻋﺼﺎﺑ ﹲﺔ ﻣﻦ ﺃﻣﱵ‬
‫ﻳﻘﺎﺗﻠﻮﻥ ﻋﻠﻰ ﺃﻣ ِﺮ ﺍﷲ ﻗﺎﻫﺮﻳﻦ ﻟﻌﺪﻭﻫﻢ‪ ،‬ﻻ ﻳﻀﺮﻫﻢ ﻣﻦ ﺧﺎﻟﻔﻬﻢ ﺣﱴ ﺗﺄﺗﻴﻬﻢ ﺍﻟﺴﺎﻋﺔ ﻭﻫﻢ ﻋﻠﻰ ﺫﻟﻚ(‪.‬‬

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 ‫‪٤٠٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻋﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ) :‬ﻻ ﺗﺰﺍ ﹸﻝ ﻃﺎﺋﻔﺔ ﻣﻦ‬
‫ﺃﻣﱵ ﻳﻘﺎﺗﻠﻮﻥ ﻋﻠﻰ ﺍﳊﻖ ﻇﺎﻫﺮﻳﻦ ﻋﻠﻰ ﻣﻦ ﻧﺎﻭﺋﻬﻢ‪ ،‬ﺣﱴ ﻳﻘﺎﺗﻞ ﺁﺧﺮ‪‬ﻫﻢ ﺍﳌﺴﻴ ‪‬ﺢ ﺍﻟﺪﺟﺎﻝ(‪.‬‬
‫ﺕ ﻣﻦ ﻧﻮﺭ ﺍﻟﻮﺣﻲ ﻭﻣﻌﲔ ﺍﻟﺮﺳﺎﻟﺔ ﺗﺮﺳﻢ ﺑﺮﻳﺸﺔ ﺍﳊﻘﻴﻘﺔ ﺳﺒﻴﻞ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﺼﻄﻔﺎﺓ‪ ،‬ﻭﲢﺪ ‪‬ﺩ ﻣﻌﺎﱂ‬‫ﻛﻠﻤﺎ ‪‬‬
‫ﻃﺮﻳﻘﻬﺎ‪ ،‬ﻭﻋﻨﻮﺍ ﹶﻥ ﻣﻨﻬﺠِﻬﺎ‪ ،‬ﻭﺩﺍﻣﻐ ﹰﺔ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻛﻞ ﻣﺘﺨﺎﺫﻝ ﻣﻦ ﺃﻫﻞ ﻓﻘﻪ ﺍﻟﺬﻝ ﻭﺍﻟﺼﻐﺎﺭ‪ ،‬ﻭﺗﻘﻌﻴـﺪ‬
‫ﺏ ﺇﻟﻴﻬـﺎ‪،‬‬‫ﻁ ﺍﻟﻄﺎﺋﻔ ِﺔ ﺍﳌﻨﺼﻮﺭﺓ‪ ،‬ﻭﺃﺳﺎﺱ ﺻﺤﺔ ﺍﻻﻧﺘﺴﺎ ِ‬
‫ﺍﳋﻨﻮﻉ ﻟﻠﻮﺍﻗﻊ ﻭﺿﻐﻄﻪ‪ ،‬ﻓﺎﻟﻘﺘﺎﻝ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺷﺮ ﹸ‬
‫ﻭﺇﻥ ﺭﻏﻤﺖ ﺃﻧﻮﻑ!‪.‬‬
‫ﺇﻧﻪ ﺍﻟﻘﺘﺎﻝ ﻗﺪ ‪‬ﺭ ﻛﻞ ﻣﻦ ﺃﺭﺍﺩ ﺍﻻﻧﺘﺴﺎﺏ ﳍﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ‪ .‬ﻭﻗﻮﻟ ‪‬ﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )ﻻ ﺗـﺰﺍﻝ(‬
‫ﺕ‬
‫ﻭ )ﻳﻘﺎﺗﻠﻮﻥ( ﻭ )ﺣﱴ ﻳﻘﺎﺗﻞ ﺁﺧﺮﻫﻢ ﺍﻟﺪﺟﺎﻝ( ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻥ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔ ﹶﺔ ﺍﳌﻘﺎﺗﻠﺔ ﻃﺎﺋﻔ ﹲﺔ ﳑﺘـﺪﺓ ﻛﺤﺒ‪‬ـﺎ ِ‬
‫ﺍﻟﻌﻘﺪ ﻳﺄﺧﺬ ﺧﻠﻔﹸﻬﺎ ﻋﻦ ﺳﻠﻔِﻬﺎ‪ ،‬ﻭﻳﻔﻀﻲ ﺳﺎﺑﻘﻬﺎ ﻟﻼﺣﻘﻬﺎ ﰲ ﺗﺘﺎﺑﻊ ﻭﺍﺗﺼﺎ ٍﻝ ﺗﺎﻣﲔ ﻟﻴﺲ ﺑﻴﻨـﻬﻤﺎ ﻓـﺮﺍﻍ؛‬
‫ﻟﺘﻈﻞ ﺍﻟﺮﺍﻳ ﹸﺔ ﻣﺮﻓﻮﻋﺔ ﺩﺍﺋﻤ‪‬ﺎ ﻭﺃﺑﺪ‪‬ﺍ‪ ،‬ﻓﻬﻲ ﻭﺣﺪﹲﺓ ﻭﺍﺣﺪﺓ ﳍﺎ ﺃﻭﻝ ﻭﳍﺎ ﺁﺧﺮ ﻋﱪ ﻋﻤﺮ ﺍﻷﻣﺔ ﻛﻠﻪ‪.‬‬
‫ﻭﻗﺪ ﺗﺮﺟﻢ ﻛﺜ ‪‬ﲑ ﻣﻦ ﺍﻷﺋﻤﺔ ﻷﺣﺎﺩﻳﺚ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ ﲟﺎ ﻳﺪﻝ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﻛﻮﻥ ﺍﻟﻘﺘـﺎﻝ ﻗـﺪﺭ‬
‫ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ‪ .‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺳﻨﻨﻪ )ﺑﺎﺏ ﰲ ﺩﻭﺍﻡ ﺍﳉﻬﺎﺩ(‪ .‬ﻭﻗﺎﻝ ﺍﺑ ‪‬ﻦ ﺍﳉﺎﺭﻭﺩ ﺭﲪـﻪ ﺍﷲ ﰲ‬
‫ﺍﳌﻨﺘﻘﻰ )ﺑﺎﺏ ﺩﻭﺍﻡ ﺍﳉﻬﺎﺩ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ(‪.‬‬
‫ﻑ ﺃﻫﻞ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ‪ ،‬ﻭﺃﻟﺼﻘﹸﻬﺎ ‪‬ﻢ‪ ،‬ﻓﻬﻮ ﺷﻌﺎﺭﻫﻢ ﻭﺩﺛﺎﺭﻫﻢ‪ ،‬ﻭﻫﻮ‬ ‫ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﻫﻮ ﺃﺧﺺ ﺃﻭﺻﺎ ِ‬
‫ﺩﻧﻴﺎﻫﻢ ﻭﺁﺧﺮ‪‬ﻢ‪ ،‬ﻭﻫﻮ ﻓﺮﺍﻏﻬﻢ ﻭﺷﻐﻠﻬﻢ‪ ،‬ﻭﻫﻮ ﺣﻠﻬﻢ ﻭﺗﺮﺣﺎﳍﻢ‪ ،‬ﻋﻜﻔﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﻨـﺎﺩﻭﺍ ﺇﻟﻴـﻪ‪ ،‬ﻓﻜـﺎﻥ‬
‫ﺼﺮ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ‬
‫ﲔ ‪‬ﺣ‪‬ﻴﺚﹸ ‪‬ﻭﺟ‪‬ﺪ‪‬ﺗﻤ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ ‪‬ﺧﺬﹸﻭ ‪‬ﻫ ‪‬ﻢ ﻭ‪‬ﺍﺣ‪‬ـ ‪‬‬
‫ﺸ ِﺮ ِﻛ ‪‬‬
‫ﺕ ﻭﻭﺣﺪﺍﻧ‪‬ﺎ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ) :‬ﻓﹶﺎ ﹾﻗ‪‬ﺘﻠﹸﻮﹾﺍ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺍﻟﺘﺴﺎﺑﻖ ﺯﺭﺍﻓﺎ ٍ‬
‫ﺨﻠﱡﻮﹾﺍ ‪‬ﺳﺒِﻴﹶﻠ ‪‬ﻬ ‪‬ﻢ ِﺇ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﹶﻏﻔﹸﻮ ‪‬ﺭ ‪‬ﺭﺣِﻴ ‪‬ﻢ (‪.‬‬
‫ﻼ ﹶﺓ ‪‬ﻭﺁ‪‬ﺗ ‪‬ﻮﹾﺍ ﺍﻟ ‪‬ﺰﻛﹶﺎ ﹶﺓ ﹶﻓ ‪‬‬
‫ﺼﹶ‬‫ﺻ ٍﺪ ﹶﻓﺈِﻥ ﺗ‪‬ﺎﺑ‪‬ﻮﹾﺍ ‪‬ﻭﹶﺃﻗﹶﺎﻣ‪‬ﻮﹾﺍ ﺍﻟ ‪‬‬ ‫ﻭ‪‬ﺍ ﹾﻗ ‪‬ﻌﺪ‪‬ﻭﹾﺍ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹸﻛ ﱠﻞ ‪‬ﻣ ‪‬ﺮ ‪‬‬
‫ﺤ ‪‬ﺮﻣ‪‬ﻮ ﹶﻥ ﻣ‪‬ﺎ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﺍﻟﻠﹼـ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ـﻮﹸﻟ ‪‬ﻪ ‪‬ﻭ ﹶﻻ‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪ ) :‬ﻗﹶﺎِﺗﻠﹸﻮﹾﺍ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻻ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﺎﻟﹼﻠ ِﻪ ‪‬ﻭ ﹶﻻ ﺑِﺎﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺠ ‪‬ﺰ‪‬ﻳ ﹶﺔ ﻋ‪‬ﻦ ‪‬ﻳ ٍﺪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﺻ‪‬ﺎ ِﻏﺮ‪‬ﻭ ﹶﻥ (‪.‬‬ ‫ﺏ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﻌﻄﹸﻮﹾﺍ ﺍﹾﻟ ِ‬ ‫ﺤ ‪‬ﻖ ِﻣ ‪‬ﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺃﹸﻭﺗ‪‬ﻮﹾﺍ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬ ‫‪‬ﻳﺪِﻳﻨ‪‬ﻮ ﹶﻥ ﺩِﻳ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﳊﺪ‪‬ﻳﺔ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ ﺑﻠﻔﻆ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻭﱂ ﻳـﺄﺕ ﺑﻠﻔـﻆ‬ ‫ﻭﻗﺪ ﺟﺎﺀ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﺍ ﹶ‬
‫ﺐ ﺍﻟﺘﺄﻭﻳﻞ ‪-‬ﻭﺍﻟﺬﻱ ﺣﻘﻴﻘﺘﻪ ﺍﻟﺘﺤﺮﻳﻒ‪ -‬ﻟﻴﻤﻨﻌﻬﻢ ﻣﻦ‬ ‫ﺍﳉﻬﺎﺩ‪ ،‬ﻗﺎﻃﻌ‪‬ﺎ ﺍﻟﻄﺮﻳﻖ ﻋﻠﻰ ﻣﻦ ﺃﹸﺷﺮﺑﻮﺍ ﰲ ﻗﻠﻮ‪‬ﻢ ﺣ ‪‬‬
‫ﲢﺮﻳﻒ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻋﻦ ﺣﻘﻴﻘﺘﻬﺎ ﺇﺭﺿﺎ ًﺀ ﻟﺸﻬﻮﺍﺗِﻬﻢ ﻭﺧﻀﻮﻋ‪‬ﺎ ﻟﺸﺒﻬﺎ‪‬ﻢ‪ ،‬ﻭﻟﻴﻀﻌ‪‬ﻬﻢ ﰲ ﻣﻮﺍﺟ ‪‬ﻬ ِﺔ ﺃﻧﻔـﺴﻬﻢ‬
‫ﻣﻮﺍﺟﻬ ﹰﺔ ﻳﺘﺒﻌ‪‬ﻬﺎ ﺇﻣﺎ ﺍﻟﻘﻴﺎﻡ ﺑﺄﻣﺮ ﺍﷲ ﻭﲢﻘﻴﻖ ﺷﺮﻁ ﺻﺤﺔ ﺍﻟﻨﺴﺒﺔ ﻟﻠﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ ﻭﺃﻫﻠﻬﺎ‪ ،‬ﻭﺇﻣﺎ ﺍﻟﺘﺨـﺎﺫﻝ‬
‫ﻭﺍﻟﺘﻘﻬﻘﺮ ﻭﺑﻄﻼﻥ ﺍﻟﻨﺴﺒﺔ ﻭﺍﻧﻜﺸﺎﻑ ﺍﻻﺩﻋﺎﺀ‪.‬‬
‫ﺑﻞ ﻭﻗﻊ ﰲ ﺑﻌﺾ ﺭﻭﺍﻳﺎﺕ ﺍﳊﺪﻳﺚ ﺃﻥ ﺫﻛﺮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻠﻘﺘﺎﻝ ﺇﳕﺎ ﻫﻮ ﻟﺰﻋﻢ ﺑﻌﻀﻬﻢ ﺃ ﱠﻻ‬
‫ﺖ ﺟﺎﻟـﺴ‪‬ﺎ‬
‫ﺟﻬﺎﺩ ﻭﺃﻥ ﺍﳊﺮﺏ ﻗﺪ ﻭﺿﻌﺖ ﺃﻭﺯﺍﺭﻫﺎ‪ .‬ﻓﻌﻦ ﺳﻠﻤﺔ ﺑﻦ ﻧﻔﻴﻞ ﺍﻟﻜﻨﺪﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻛﻨ ‪‬‬
‫ﺱ ﺍﳋﻴﻞ‪ ،‬ﻭﻭﺿﻌﻮﺍ ﺍﻟـﺴﻼﺡ‪،‬‬ ‫ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﻘﺎﻝ ﺭﺟﻞ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﺯﺍﻝ ﺍﻟﻨﺎ ‪‬‬
‫ﺖ ﺍﳊﺮﺏ ﺃﻭﺯﺍﺭﻫﺎ‪ .‬ﻓﺄﻗﺒﻞ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻮﺟﻬـﻪ ﻭﻗـﺎﻝ‪:‬‬‫ﻭﻗﺎﻟﻮﺍ ﻻ ﺟﻬﺎﺩ‪ ،‬ﻗﺪ ﻭﺿﻌ ِ‬
‫"ﻛﺬﺑﻮﺍ‪ ،‬ﺍﻵﻥ ﺟﺎﺀ ﺍﻟﻘﺘﺎﻝ‪ .‬ﻭﻻ ﻳﺰﺍﻝ ﻣﻦ ﺃﻣﱵ ﺃﻣﺔ ﻳﻘﺎﺗﻠﻮﻥ ﻋﻠﻰ ﺍﳊﻖ‪ ،‬ﻭﻳﺰﻳﻎ ﺍﷲ ﳍـﻢ ﻗﻠـﻮﺏ ﺃﻗـﻮﺍﻡ‬

‫‪٤٠٢‬‬
 ‫‪٤٠٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﻳﺮﺯﻗﻬﻢ ﻣﻨﻬﻢ ﺣﱴ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﺣﱴ ﻳﺄﰐ ﻭﻋ ‪‬ﺪ ﺍﷲ‪ ،‬ﻭﺍﳋﻴﻞ ﻣﻌﻘﻮ ‪‬ﺩ ﰲ ﻧﻮﺍﺻـﻴﻬﺎ ﺍﳋـﲑ ﺇﱃ ﻳـﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ"‪.‬‬
‫ﺇﻧﻪ ﻗﺪ ‪‬ﺭ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻭﺳﺒﻴ ﹸﻞ ﺍﳌﻮﺍﺟﻬﺔ ﻣﻊ ﺍﻟﺒﺎﻃﻞ ﺣﻘﻴﻘ ﹲﺔ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺼﺪﻉ ‪‬ﺎ ﰲ ﻭﺟﻪ‬
‫ﻒ ﰲ ﺍﻟﻌ‪‬ﺪﺓ‪.‬‬
‫ﺃﻋﺪﺍﺋﻪ ﻭﺍﻟﺪﻋﻮﺓ ﰲ ﺃﺻﻌﺐ ﻇﺮﻭﻓﻬﺎ‪ ،‬ﻭﺃﺣﻠﻚ ﻣﺮﺍﺣﻠﻬﺎ‪ ،‬ﻣﻦ ﻗﻠ ٍﺔ ﰲ ﺍﻟﻌﺪﺩ ﻭﺿﻌ ٍ‬
‫ﻗﻴﻞ ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﻣﺎ ﺃﻛﺜ ‪‬ﺮ ﻣﺎ ﺭﺃﻳﺖ ﻗﺮﻳﺸ‪‬ﺎ ﺃﺻﺎﺑﺖ ﻣـﻦ ﺭﺳـﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﻀﺮ‪‬ﻢ ﻭﻗﺪ ﺍﺟﺘﻤﻊ ﺃﺷﺮﺍﻓﻬﻢ ﻳﻮﻣ‪‬ﺎ ﰲ ﺍﳊﺠﺮ‪ ،‬ﻓﺬﻛﺮﻭﺍ ﺭﺳﻮ ﹶﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﺏ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻣﺎ ﺭﺃﻳﻨﺎ ﻣﺜﻞ ﻣﺎ ﺻﱪﻧﺎ ﻋﻠﻴﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻗﻂ‪ ،‬ﺳﻔﹼﻪ ﺃﺣﻼﻣﻨﺎ‪ ،‬ﻭﺷﺘ ‪‬ﻢ ﺁﺑﺎﺋﻨﺎ‪ ،‬ﻭﻋﺎ ‪‬‬
‫ﺐ ﺁﳍﺘﻨﺎ‪ ،‬ﻓﻘﺪ ﺻﱪﻧﺎ ﻣﻨﻪ ﻋﻠﻰ ﺃﻣﺮ ﻋﻈﻴﻢ‪ .‬ﻗﺎﻝ ﻓﺒﻴﻨﻤﺎ ﻫﻢ ﻛﺬﻟﻚ ﺇﺫ ﻃﻠﻊ ﻋﻠﻴﻬﻢ‬ ‫ﻕ ﲨﺎﻋﺘﻨﺎ‪ ،‬ﻭﺳ ‪‬‬ ‫ﺩﻳﻨﻨﺎ‪ ،‬ﻭﻓ ‪‬ﺮ ‪‬‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻓﺄﻗﺒﻞ ﳝﺸﻲ ﺣﱴ ﺍﺳﺘﻠﻢ ﺍﻟﺮﻛﻦ‪ ،‬ﰒ ﻣ ‪‬ﺮ ‪‬ﻢ ﻃﺎﺋﻔﹰﺎ ﺑﺎﻟﺒﻴﺖ‪ ،‬ﻓﻠﻤﺎ ﺃﻥ ﻣﺮ‬
‫ﺖ ﺫﻟﻚ ﰲ ﻭﺟﻬﻪ‪ ،‬ﰒ ﻣﻀﻰ‪ .‬ﻓﻤﺮ ‪‬ﻢ ﺍﻟﺜﺎﻧﻴـﺔ‪ ،‬ﻓﻐﻤـﺰﻭﻩ ﲟﺜﻠـﻬﺎ‬ ‫‪‬ﻢ ﻏﻤﺰﻭﻩ ﺑﺒﻌﺾ ﻣﺎ ﻳﻘﻮﻝ‪ .‬ﻗﺎﻝ ﻓﻌﺮﻓ ‪‬‬
‫ﺖ ﺫﻟﻚ ﰲ ﻭﺟﻬﻪ‪ ،‬ﰒ ﻣﻀﻰ‪ .‬ﰒ ﻣﺮ ‪‬ﻢ ﺍﻟﺜﺎﻟﺜﺔ ﻓﻐﻤﺰﻭﻩ ﲟﺜﻠﻬﺎ‪ ،‬ﻓﻘﺎﻝ‪" :‬ﺗﺴﻤﻌﻮﻥ ﻳﺎ ﻣﻌﺸﺮ ﻗﺮﻳﺶ‪ ،‬ﺃﻣﺎ‬ ‫ﻓﻌﺮﻓ ‪‬‬
‫ﺕ ﺍﻟﻘﻮﻡ ﻛﻠﻤﺘﻪ ﺣﱴ ﻣﺎ ﻣﻨﻬﻢ ﺭﺟ ﹲﻞ ﺇﻻ ﻛﺄﳕﺎ ﻋﻠـﻰ‬‫ﺲ ﳏﻤﺪ ﺑﻴﺪﻩ ﻟﻘﺪ ﺟﺌﺘ‪‬ﻜﻢ ﺑﺎﻟﺬﺑﺢ" ﻓﺄﺧﺬ ِ‬ ‫ﻭﺍﻟﺬﻱ ﻧﻔ ‪‬‬
‫ﺭﺃﺳﻪ ﻃﺎﺋ ‪‬ﺮ ﻭﺍﻗﻊ‪ ،‬ﺣﱴ ﺇﻥ ﺃﺷﺪ‪‬ﻫﻢ ﻓﻴﻪ ﻭﺻﺎﺓ ﻗﺒ ﹶﻞ ﺫﻟﻚ ﻟﲑﻓﺆﻩ ﰲ ﺃﺣﺴﻦ ﻣﺎ ﳚﺪ ﻣﻦ ﺍﻟﻘـﻮﻝ ﺣـﱴ ﺇﻧـﻪ‬
‫ﻟﻴﻘﻮﻝ‪ :‬ﺍﻧﺼﺮﻑ ﻳﺎ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﺍﻧﺼﺮﻑ ﺭﺍﺷﺪ‪‬ﺍ ﻓﻮ ﺍﷲ ﻣﺎ ﻛﻨﺖ ﺟﻬﻮ ﹰﻻ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ ﺭﲪﻪ ﺍﷲ‪ " :‬ﻭﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻭﻋﺪﻫﻢ ﺑﺎﻟﺬﺑﺢ ﻭﻫﻮ ﺍﻟﻘﺘـﻞ ﰲ‬
‫ﻣﺜﻞ ﺗﻠﻚ ﺍﳊﺎﻝ‪ ،‬ﰒ ﺻﺪ‪‬ﻕ ﺍﷲ ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﺑﻌﺪ ﺫﻟﻚ ﺑﺰﻣﺎﻥ ﻓﻘﻄﻊ ﺩﺍﺑﺮﻫﻢ‪ ،‬ﻭﻛﻔـﻰ ﺍﳌـﺴﻠﻤﲔ ﺷـﺮﻫﻢ"‬
‫ﺍ‪.‬ﻫـ‪.‬‬
‫ﺗﻠﻜﻢ ﺍﳊﻘﻴﻘﺔ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻐﺮﺱ ﺑﺬﻭﺭﻫﺎ ﰲ ﻧﻔﻮﺱ ﺃﺻﺤﺎﺑﻪ ﻭﻻ ﺳـﻴﻤﺎ ﰲ ﺗﻠـﻚ‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﱵ ﱂ ﻳﺆﺫﻥ ﳍﻢ ﻓﻴﻬﺎ ﺑﺎﻟﻘﺘﺎﻝ‪ ،‬ﻭﺃﻣﺮﻭﺍ ﻓﻴﻬﺎ ﺑﺎﻟﻌﻔﻮ ﻭﺍﻟﺼﻔﺢ ﻭﺇﻗﺎﻡ ﺍﻟﺼﻼﺓ ﻭﺇﻳﺘﺎﺀ ﺍﻟﺰﻛـﺎﺓ‪ ،‬ﻓـﺄﲦﺮ‬
‫ﻉ ﺑﻴﻨﻬﻢ ﻭﺑـﲔ‬
‫ﺫﻟﻚ ﺍﻟﻐﺮﺍﺱ ﻭﺃﻳﻨﻌﺖ ﲦﺮﺗﻪ ﰲ ﻧﻔﻮﺱ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻮﺍ ﹸﻥ ﺍﷲ ﻋﻠﻴﻬﻢ‪ .‬ﻓﺄﺩﺭﻛﻮﺍ ﺣﻘﻴﻘ ﹶﺔ ﺍﻟﺼﺮﺍ ِ‬
‫ﺚ ﺃﻥ ﺗﺰﻭﻝ‪ .‬ﻭﺃﻥ ﺍﻟﻘﺘﺎﻝ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﻣﻌﺴﻜﺮ ﺍﻟﺒﺎﻃﻞ ﻭﺣﺰﺑﻪ‬
‫ﺍﻟﻜﻔﺮ‪ ،‬ﻭﺃﻥ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻣﺮﺣﻠ ﹲﺔ ﻣﺆﻗﺘﺔ ﻣﺎ ﺗﻠﺒ ﹸ‬
‫ﺃﻣ ‪‬ﺮ ﻛﺎﺋ ‪‬ﻦ ﻻ ﳏﺎﻟﺔ‪ ،‬ﺫﻟﻜﻢ ﻫﻮ ﻗﺪﺭ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﻣﻨﺬ ﻳﻮﻣﻬﺎ ﺍﻷﻭﻝ‪ .‬ﻭﺃﻥ ﺍﻟﺴﻴﻒ ﻫﻮ ﺍﻟﻔﻴﺼ ﹸﻞ ﺑﻴﻨﻬﻢ ﻭﺑـﲔ‬
‫ﺱ ﻋﻦ ﻃﺮﻳﻖ ﺍﳊﻖ ﻭﺃﻫﻠﻪ‪.‬‬ ‫ﺃﻋﺪﺍﺋﻬﻢ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺳﻴﺰﻳ ‪‬ﺢ ﻫﺬﻩ ﺍﻟﺮﺅﻭ ‪‬‬
‫ﳌﺎ ﺃﺧﺬ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺒﻴﻌﺔ ﻣﻦ ﺍﻷﻭﺱ ﻭﺍﳋﺰﺭﺝ ﻳﻮﻡ ﺍﻟﻌﻘﺒﺔ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻋـﻼﻡ‬
‫ﻧﺒﺎﻳﻌﻚ؟ ﻓﻘﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :‬ﺗﺒﺎﻳﻌﻮﱐ ﻋﻠﻰ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﰲ ﺍﻟﻨﺸﺎﻁ ﻭﺍﻟﻜﺴﻞ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻨﻔﻘـﺔ‬
‫ﰲ ﺍﻟﻌﺴﺮ ﻭﺍﻟﻴﺴﺮ‪ ،‬ﻭﻋﻠﻰ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻭﻋﻠﻰ ﺃﻥ ﺗﻘﻮﻟﻮﺍ ﰲ ﺍﷲ ﻻ ﺗﺄﺧﺬﻛﻢ ﻟﻮﻣـﺔ‬
‫ﺖ ﻋﻠﻴﻜﻢ ‪ ،‬ﻭﲤﻨﻌﻮﱐ ﳑﺎ ﲤﻨﻌﻮﻥ ﻣﻨﻪ ﺃﻧﻔﺴﻜﻢ ﻭﺃﺯﻭﺍﺟﻜﻢ ﻭﺃﺑﻨـﺎﺀﻛﻢ‪،‬‬ ‫ﻻﺋﻢ‪ ،‬ﻭﻋﻠﻰ ﺃﻥ ﺗﻨﺼﺮﻭﱐ ﺇﺫﺍ ﻗﺪﻣ ‪‬‬
‫ﻭﻟﻜﻢ ﺍﳉﻨﺔ" ﻗﺎﻝ ﺟﺎﺑﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﻓﻘﻤﻨﺎ ﻧﺒﺎﻳﻌﻪ ﻓﺄﺧﺬ ﺑﻴﺪﻩ ﺃﺳﻌﺪ ﺑﻦ ﺯﺭﺍﺭﺓ ﻭﻫﻮ ﺃﺻـﻐﺮ ﺍﻟـﺴﺒﻌﲔ‪،‬‬
‫ﻓﻘﺎﻝ‪ :‬ﺭﻭﻳﺪ‪‬ﺍ ﻳﺎ ﺃﻫﻞ ﻳﺜﺮﺏ‪ ،‬ﺇﻧﺎ ﱂ ﻧﻀﺮﺏ ﺇﻟﻴﻪ ﺃﻛﺒﺎﺩ ﺍﳌﻄﻲ ﺇﻻ ﻭﳓﻦ ﻧﻌﻠﻢ ﺃﻧﻪ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﺇﻥ ﺇﺧﺮﺍﺟـﻪ‬

‫‪٤٠٣‬‬
‫‪٤٠٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﻴﻮﻡ ﻣﻔﺎﺭﻗ ﹸﺔ ﺍﻟﻌﺮﺏ ﻛﺎﻓﺔ‪ ،‬ﻭﻗﺘ ﹸﻞ ﺧﻴﺎﺭﻛﻢ‪ ،‬ﻭﺃﻥ ﺗﻌﻀﻜﻢ ﺍﻟﺴﻴﻮﻑ‪ ،‬ﻓﺈﻣﺎ ﺃﻧﺘﻢ ﺗﺼﱪﻭﻥ ﻋﻠﻰ ﺫﻟﻚ ﻓﺨﺬﻭﻩ‬
‫ﻭﺃﺟﺮﻛﻢ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻭﺇﻣﺎ ﺃﻧﺘﻢ ﲣﺎﻓﻮﻥ ﻣﻦ ﺃﻧﻔﺴﻜﻢ ﺧﻴﻔﺔ ﻓﺬﺭﻭﻩ ﻓﻬﻮ ﺃﻋﺬ ‪‬ﺭ ﻟﻜﻢ ﻋﻨﺪ ﺍﷲ‪ .‬ﻓﻘﺎﻟﻮﺍ ﻳﺎ ﺃﺳﻌﺪ‪:‬‬
‫ﻼ‪ ،‬ﻓﺄﺧﺬ ﻋﻠﻴﻨﺎ ﻭﺷﺮﻁ ﻳﻌﻄﻴﻨﺎ‬
‫ﻼ ﺭﺟ ﹰ‬
‫ﺃﻣﻂ ﻋﻨﺎ ﻳﺪﻙ ﻓﻮ ﺍﷲ ﻻ ﻧﺬ ‪‬ﺭ ﻫﺬﻩ ﺍﻟﺒﻴﻌﺔ ﻭﻻ ﻧﺴﺘﻘﻴﻠﻬﺎ‪ .‬ﻓﻘﻤﻨﺎ ﺇﻟﻴﻪ ﺭﺟ ﹰ‬
‫ﺑﺬﻟﻚ ﺍﳉﻨﺔ‪.‬‬
‫ﷲ ﺩﺭﻙ ﻳﺎ ﺍﺑﻦ ﺯﺭﺍﺭﺓ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ! ﻳﺎ ﳍﺎ ﻣﻦ ﻛﻠﻤﺎﺕ ﺗﻨﺒ ﹸﺊ ﻋﻦ ﻣﻌﺮﻓﺔ ﲝﻘﻴﻘﺔ ﺍﻟﺼﺮﺍﻉ ﺑـﲔ ﺍﳊـﻖ‬
‫ﺕ ﺧﺮﺟﺖ ﻣﻦ ِﻓ ‪‬ﻲ ﻣﻦ ﺳﻠﻤﺖ ﻓﻄﺮﺗ‪‬ﻪ‪ ،‬ﻭﱂ ﺗﻠﻮﺛﻬﺎ ﺗﻠﻜﻢ‬ ‫ﻭﺍﻟﺒﺎﻃﻞ ‪ ،‬ﻭﻣﻨﺬ ﺍﻟﻠﺤﻈ ِﺔ ﺍﻷﻭﱃ ﻗﺒﻞ ﺍﻟﺒﻴﻌﺔ‪ .‬ﻛﻠﻤﺎ ‪‬‬
‫ﺕ ﺍﻟﻌﻘﻴﻤﺔ‪.‬‬
‫ﺍﳌﺘﺎﻫﺎﺕ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻭﺍﻟﺴﻔﺴﻄﺎﺕ ﺍﻟﻜﻼﻣﻴﺔ‪ ،‬ﻭﺍﻟﻔﻠﺴﻔﺎ ِ‬
‫ﺕ ﻧﺴﻮﻗﻬﺎ ﺇﱃ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻣﺎ ﻋﻘﻠﻮﺍ ﻃﺒﻴﻌﺔ ﻫﺬﺍ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﱂ ﻳﻌﻮﺍ ﺑﻌ ‪‬ﺪ ﺣﻘﻴﻘﺘﻪ‪ ،‬ﻭﻟﻴﺘﻬﻢ ﺍﻛﺘﻔـﻮﺍ‬
‫ﻛﻠﻤﺎ ‪‬‬
‫ﺏ ﺇﺫﻥ‪ ،‬ﻭﳌﺎ ﺍﻧﺸﻐﻠﻨﺎ ﺑﺘﻮﺟﻴﻪ ﺍﻟﻠﻮﻡ ﳍﻢ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﺃﺑـﻮﺍ ﺇﻻ ﺃﻥ‬‫ﺑﺘﺨﺎﺫﳍﻢ ﻭﻗﻌﻮﺩﻫﻢ ﻋﻦ ﺍﳉﻬﺎﺩ؛ ﳍﺎﻥ ﺍﳌﺼﺎ ‪‬‬
‫ﻳﻀﻔﻮﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻌﻮﺩ ﻭﺍﻟﺘﺨﺎﺫﻝ ﺍﻟﺼﺒﻐﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻓﺨﺮﺟﻮﺍ ﻋﻠﻰ ﺍﻷﻣﺔ ﲟﻨﺎﻫﺞ ﺩﺧﻴﻠﺔ ﻋﻠﻰ ﻣـﺎ ﻛـﺎﻥ‬
‫ﻋﻠﻴﻪ ﺳﻠﻒ ﺍﻷﻣﺔ ﻭﻋﻠﻤﺎﺅﻫﺎ‪ .‬ﻛﺎﻧﺖ ﲟﱰﻟﺔ ﻣﻌﻮﻝ ﺍﳍﺪﻡ ﰲ ﺑﻨﻴﺎﻥ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺷﻌﺮﻭﺍ ﺃﻭ ﱂ ﻳﺸﻌﺮﻭﺍ‪ ،‬ﺣﻘﻨـﻮﺍ‬
‫ﺃﺟﺴﺎﺩ ﺃﺑﻨﺎﺀ ﻫﺬﻩ ﺍﻷﻣﺔ ﲜﺮﻋﺎﺕ ﻣﻦ ﺍﻟﺘﺨﺪﻳﺮ ﻭﺍﻟﺘﺜﺒﻴﻂ‪ ،‬ﻭﻋﻘﺪﻭﺍ ﻋﻠﻰ ﻧﺎﺻﻴﺔ ﺭﺅﻭﺳﻬﻢ ﺛﻼﺛﹰﺎ‪ ،‬ﻭﻛﻠﻤﺎ ﻫـﻢ‬
‫ﺃﺑﻨﺎﺀ ﺍﻷﻣﺔ ﻟﻴﻨﻔﻀﻮﺍ ﻏﺒﺎﺭ ﺍﻟﺬﻝ ﺍﻟﺬﻱ ﺗﻐﺸﺎﻫﻢ‪ ،‬ﻭﻳﻬﺒﻮﺍ ﻧﺼﺮﺓ ﻟﺪﻳﻨﻬﻢ‪ ،‬ﻭﺩﻓﺎﻋ‪‬ﺎ ﻋﻦ ﺣﺮﻣﺎ‪‬ﻢ؛ ﻧﺎﺩﻭﺍ ﻋﻠـﻴﻬﻢ‬
‫ﺃﻥ ﺍﺭﻗﺪﻭﺍ ﻋﻠﻴﻜﻢ ﻟﻴ ﹲﻞ ﻃﻮﻳﻞ‪ ،‬ﺇﻥ ﺍﻟﺪﻭﺍﺀ ﳌﺎ ﺗﺮﻭﻧﻪ ﰲ ﺟﺴﺪ ﺃﻣﺘﻜﻢ ﻣﻦ ﺟﺮﺍﺡ ﻭﻣﺎ ﲢﺴﻮﻥ ﻓﻴﻪ ﻣﻦ ﺁﻻﻡ ﺇﳕﺎ‬
‫ﻫﻮ ﺑﺄﻥ ﺗ‪‬ﻐﻤﺪﻭﺍ ﺳﻴﻮﻓﻜﻢ‪ ،‬ﻭﺗﻜﺴﺮﻭﺍ ﺭﻣﺎﺣﻜﻢ ﻭﺗﻠﺰﻣﻮﺍ ﺩﻭﺭﻛﻢ‪...‬‬
‫ﻫﻜﺬﺍ ﻳ‪‬ﺨ ‪‬ﺪ ‪‬ﺭ ﺃﺑﻨﺎ ُﺀ ﻫﺬﻩ ﺍﻷﻣﺔ! ﻭﻫﻜﺬﺍ ﺗﻮﺃﺩ ﻓﻴﻬﻢ ﺭﻭﺡ ﺍﳉﻬﺎﺩ‪ .‬ﻭﲟﺎﺫﺍ! ﺇﻧﻪ ﺑﺎﻟﺴﻼﺡ ﺍﻟﺬﻱ ﻳﺴﺘﻨﻬﺾ ﺑﻪ‬
‫ﺕ ﺣـﻖ‬ ‫ﺨﺪ‪‬ﺭﻭﻥ ﲝﻘﻦ ﺷﻌﺎﺭ ﺍﻟﺘﺼﻔﻴﺔ‪ ،‬ﻭﻳﺜﺒﻄﻮﻥ ﲢﺖ ﺩﻋﺎﻭﻯ ﺍﻟﺘﺮﺑﻴﺔ‪ .‬ﻛﻠﻤﺎ ‪‬‬ ‫ﺃﺑﻨﺎﺋﻬﺎ ﻟﻴﺤﺎﺭﺑﻮﺍ ﺃﻋﺪﺍﺋﻬﻢ‪ ،‬ﻳ ‪‬‬
‫ﺃﺭﻳﺪ ‪‬ﺎ ﺑﺎﻃﻞ‪ .‬ﻋﻦ ﺃﻱ ﺗﺼﻔﻴﺔ ﻳﺘﻜﻠﻤﻮﻥ! ﻭﻫﻞ ﺍﻟﺘﺼﻔﻴﺔ ﳌﺎ ﺍﻟﺘﺼﻖ ‪‬ﺬﺍ ﺍﻟﺪﻳﻦ ﳑﺎ ﻟﻴﺲ ﻣﻨﻪ ﺇﻻ ﺑﺎﳉﻬـﺎﺩ؟‬
‫ﺖ ﰲ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻫﻞ ﺗﺮﻯ ﺗﺮ‪‬ﺑ ‪‬ﻊ ﻋﻠﻰ ﻋﺮﻭﺷﻬﺎ ﻣﻦ ﳛﻜ ‪‬ﻢ ﺑﺸﺮﻳﻌﺔ ﺭﺏ ﺍﻟﻌﺎﳌﲔ؟‬ ‫ﻗﻠﱢﺐ ﺑﺼﺮﻙ ﺃﻳﻨﻤﺎ ﺷﺌ ‪‬‬
‫ﺃﻭ ﺃﺧﺬ ﻋﻠﻰ ﻧﻔﺴﻪ ﻧ‪‬ﺼﺮﺓ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺬﻭﺩ ﻋﻦ ﺣﻴﺎﺿﻪ ﻭﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺣﺮﻣﺎﺗﻪ؟ ﻻ ﺃﻇـﻦ ﺇﻻ ﻭﺳـﲑﺗﺪ‬
‫ﺇﻟﻴﻚ ﺑﺼﺮﻙ ﻛﻠﻴﻼ ﺣﺴ ‪‬ﲑﺍ‪ ،‬ﻭﻟﻦ ﺗﺮﻯ ﺇﻻ ﺣﺮﺑ‪‬ﺎ ﺿﺮﻭﺳ‪‬ﺎ ﻟﺘﻘﻮﻳﺾ ﺑﻨﻴﺎﻥ ﻫـﺬﺍ ﺍﻟـﺪﻳﻦ‪ ،‬ﻭﺳـﻌﻴ‪‬ﺎ ﺣﺜﻴﺜﹰـﺎ‬
‫ﻻﺳﺘﺌﺼﺎﻝ ﺷﺄﻓﺔ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺍﻟﺼﺎﺩﻗﲔ‪ ،‬ﻭﻣﻮﺍﻻﺓ ﻟﻠﻜﺎﻓﺮﻳﻦ‪ ،‬ﻭﺑﺮﺍﺀ ﹰﺓ ﻣﻦ ﺍﳌﻮﺣﺪﻳﻦ‪ ،‬ﻭ ﻭﺍﷲ ﻣﺎ ﺭﺃﻳﻨﺎ ﻭﻻ ﲰﻌﻨﺎ‬
‫ﻕ ﻓﻜﺸﻒ ﻷﺑﻨﺎﺀ ﻫﺬﻩ ﺍﻷﻣﺔ ﻋﻮﺍﺭ ﻫﺆﻻﺀ ﺍﻟﻄﻮﺍﻏﻴﺖ‪ ،‬ﻭﻻ ﺣـﺮﺽ‬ ‫ﺃﺣﺪ‪‬ﺍ ﻣﻦ ﻫﺆﻻﺀ ﺍﻷﺩﻋﻴﺎﺀ ﻗﺎﻡ ﻣﻘﺎﻡ ﺻﺪ ٍ‬
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‫ﻋﻠﻰ ﻗﺘﺎﳍﻢ ﻭ ﻭﺟﻮﺏ ﺟﻬﺎﺩﻫﻢ‪ ،‬ﺑﻞ ﻣﺎ ﺭﺃﻳﻨﺎ ﻣﻨﻬﻢ ﺇﻻ ﺇﺿﻔﺎﺀ ﺍﻟﺸﺮﻋﻴﺔ ﻋﻠﻰ ﺣﻜﻤﻬﻢ‪ ،‬ﻭﲢﺮ ‪‬ﱘ ﺍﳋـﺮﻭ ِ‬
‫ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻧﺒ ‪‬ﺰ ﻛﻞ ﻣﻦ ﳛﺎﻭﻝ ﺟﻬﺎﺩﻫﻢ ﺑﺄﺑﺸﻊ ﺍﻷﻟﻘﺎﺏ ﻭﺃﺷﻨﻊ ﺍﻟﺼﻔﺎﺕ‪.‬‬
‫ﻫﺎ ﻗﺪ ﻫﻠﻚ ﻣﺘﻘﻠﺪ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻃﺎﻏﻴﺔ ﺁﻝ ﺳﻠﻮﻝ ﺧﺎﺋﻦ ﺍﻷﻣﺔ ﻭﺍﻟﺪﻳﻦ‪ ،‬ﻭﺣﺎﻣﻞ ﺭﺍﻳﺔ ﻟﻮﺍﺀ ﺍﳊـﺮﺏ ﻋﻠـﻰ‬
‫ﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﺍﻟﺬﻱ ﻣﻜﻦ ﻟﻠﺼﻠﻴﺒﻴﲔ ﻭﺟﻮﺩﻫﻢ ﻋﻠﻰ ﺟﺰﻳﺮﺓ ﳏﻤﺪ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻟﻴﻨﻬﺒﻮﺍ ﺧﲑﺍ‪‬ـﺎ‪،‬‬
‫ﻭﻳﻌﻴﺜﻮﺍ ﻓﻴﻬﺎ ﻓﺴﺎﺩ‪‬ﺍ‪ ،‬ﻓﻤﺎ ﲰﻌﻨﺎ ﺃﺣﺪ‪‬ﺍ ﻣﻦ ﻫﺆﻻﺀ ﺍﻷﺩﻋﻴﺎﺀ ﻛﺸﻒ ﺟﺮﺍﺋﻢ ﻋﺪﻭ ﺍﷲ‪ ،‬ﻭﻻ ﺫﻛﺮ ﳐﺎﺯﻳﻪ ﰲ ﺣﻖ‬
‫ﺍﻷﻣﺔ ﰲ ﺃﺑﻨﺎﺋﻬﺎ‪ ،‬ﻭ ﻭﺍﷲ ﺇﻥ ﻣﺎ ﻗﺎﻡ ﺑﻪ ﻫﺬﺍ ﺍﻟﻄﺎﻏﻴﺔ ﰲ ﺣﺮﺏ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﻻ ﻳﻘﻞ ﻋـﻦ ﻓﻌـﻞ ﺇﻱ‬

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‫‪٤٠٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻃﺎﻏﻴﺔ ﻣﻦ ﻃﻮﺍﻏﻴﺖ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻟﻜﻦ ﻟﻜﻞ ﺃﺭﺽ ﺣﻜﻤﻬﺎ‪ ،‬ﻭﻟﻜﻞ ﺑﻼﺩ ﻃﺒﻴﻌﺘﻬﺎ‪ .‬ﺑﻞ ﻣﺎ ﺭﺃﻳﻨـﺎ ﻣﻨـﻬﻢ ﺇﻻ‬
‫ﺍﳌﺴﺎﺭﻋﺔ ﰲ ﻣﺒﺎﻳﻌﺔ ﺃﺧﻴﻪ ﺍﻟﺬﻱ ﺗﻠﻄﺨﺖ ﻳﺪﺍﻩ ﺑﺪﻣﺎﺀ ﺇﺧﻮﺍﻧﻨﺎ ﺍ‪‬ﺎﻫﺪﻳﻦ ‪-‬ﻭﻣﻦ ﺁﺧﺮﻫﻢ ﺍﻷﺥ ﺍ‪‬ﺎﻫﺪ ﺻـﺎﱀ‬
‫ﺍﻟﻌﻮﰲ ﻭﺇﺧﻮﺍﻧﻪ ﺗﻘﺒﻠﻬﻢ ﺍﷲ ﰲ ﺍﻟﺸﻬﺪﺍﺀ‪.‬‬
‫ﷲﰲ‬‫ﺃﻣﺎ ﺑﻠﻐﻜﻢ ﻗﻮﻝ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﺭﲪﻪ ﺍﷲ‪" :‬ﻣﻦ ﺩﻋﺎ ﻟﻈﺎﱂ ﺑﺎﻟﺒﻘﺎﺀ؛ ﻓﻘـﺪ ﺃﺣـﺐ ﺃﻥ ﻳﻌـﺼﻰ ﺍ ُ‬
‫ﺍﻷﺭﺽ" ﻓﻜﻴﻒ ﲟﻦ ﺑﺎﻳﻊ ﻃﺎﻏﻴ ﹰﺔ ﻣﺮﺗﺪ‪‬ﺍ‪ ،‬ﻭﺑﺎﺭﻙ ﺻﻨﻴﻌﻪ؟ ﻳﺎ ﺣﺴﺮﺓ ﻋﻠﻰ ﺃﻣﺔ ﺗﺒﺎﺭﻙ ﻟﻄﻮﺍﻏﻴﺘﻬﺎ ﻗﺘﻞ ﺧﻴـﺎﺭ‬
‫ﺃﺑﻨﺎﺋﻬﺎ‪ .‬ﻟﻜﻢ ﺍﷲ ﺃﻳﻬﺎ ﺍ‪‬ﺎﻫﺪﻭﻥ‪.‬‬
‫ﺇﻥ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻟﻮ ﻛﺎﻧﻮﺍ ﰲ ﺃﻣﺔ ﺗﻌﺮﻑ ﻷﺑﻨﺎﺋﻬﺎ ﺣﻘﻬﻢ‪ ،‬ﻭﺗﻘﺪﺭﻫﻢ ﺣﻖ ﻗﺪﺭﻫﻢ‪ ،‬ﳌﺎ ﺗﺮﻛﻮﻫﻢ ﳝـﺸﻮﻥ‬
‫ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﻟﻐﺴ‪‬ﻠﻮﺍ ﻋﻦ ﺃﻗﺪﺍﻣﻬﻢ‪ .‬ﻓﻴﺎ ﺃﺳﻮﺩ ﺟﺰﻳﺮﺓ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﺻﱪﻭﺍ ﻋﻠﻰ ﻣﺎ ﺃﻗﺎﻣﻜﻢ‬
‫ﺍﷲ ﻓﻴﻪ‪ ،‬ﻭﺍﻋﻠﻤﻮﺍ ﺃﻥ ﺍﷲ ﻣﺎ ﺍﺑﺘﻼﻛﻢ ﺇﻻ ﻭﻫﻮ ﻳﺮﻳﺪ ﺑﻜﻢ ﺧﲑ‪‬ﺍ‪ .‬ﻭﺃﹸﻗﺴﻢ ﺑﺎﻟﺬﻱ ﻻ ﺇﻟﻪ ﻏﲑﻩ ﺃﻥ ﺩﻣﺎﺀ ﺇﺧﻮﺍﻧﻨﺎ‬
‫ﻟﻦ ﺗﺬﻫﺐ ﺳﺪﻯ ﺑﺈﺫﻥ ﺍﷲ‪ .‬ﺃﻻ ﻓﺎﺭﺗﻘﺒﻮﺍ ﻳﺎ ﻃﻮﺍﻏﻴﺖ ﺁﻝ ﺳﻠﻮﻝ‪ .‬ﻭﺇﻥ ﻏﺪ‪‬ﺍ ﻟﻨﺎﻇﺮﻩ ﻟﻘﺮﻳﺐ‪.‬‬
‫ﺃﻡ ﺃﻥ ﺍﻟﺘﺼﻔﻴﺔ ﺍﻟﱵ ﻳﻘﺼﺪﻭﻥ ﻭﺍﻟﺘﻨﻘﻴﺔ ﺍﻟﱵ ﻳﻨﺸﺪﻭﻥ ﻃﺒﺎﻋﺔ ﻛﺘﺎﺏ ﻣﻦ ﻫﺎﻫﻨﺎ‪ ،‬ﻭﺇﺧﺮﺍﺝ ﺟﺰﺀ ﻣﻦ ﻫﻨـﺎﻙ‬
‫ﻳﺘﻜﺴﺒﻮﻥ ﺍﻟﺮﺯﻕ ﻣﻦ ﺧﻼﳍﺎ ﺣﱴ ﺃﺿﺤﻮﺍ ‪‬ﺬﻩ ﺍﳌﻬﻨﺔ ﻳﻌﺮﻓﻮﻥ‪ ،‬ﻭ‪‬ﺎ ﻳ‪‬ﺴﻜﺮﻭﻥ ﰒ ﻟﺘﻨﺤﺮ ﺍﻷﻣﺔ ﺑﻌﺪ ﺫﻟـﻚ‪،‬‬
‫ﻭﻟﺘﻐﺘﺼﺐ ﺃﺭﺍﺿﻴﻬﺎ‪ ،‬ﻭﻟﻴﻌﺘﺪﻱ ﻋﻠﻰ ﻣﻘﺪﺳﺎ‪‬ﺎ‪ ،‬ﻓﺒﺌﺴﺖ ﺍﻟﺘﺼﻔﻴ ﹸﺔ ﻭﺍﷲ!‬
‫ﺝ ﺇﱃ ﻣﺰﻳ ٍﺪ ﻣﻦ ﺍﳌﺼﻨﻔﺎﺕ ﻭﺍﳌﺆﻟﻔﺎﺕ‪ ،‬ﻓﻤﻜﺘﺒﺎﺗ‪‬ﻬﺎ ﺗﺰﺧﺮ ﺑﻌـﺸﺮﺍﺕ ﺍﻵﻻﻑ ﻣـﻦ‬
‫ﺇﻥ ﺍﻷﻣﺔ ﺍﻟﻴﻮﻡ ﻻ ﲢﺘﺎ ‪‬‬
‫ﺕ ﺗﻀﻲﺀ ﳍﺎ ﺍﻟﻄﺮﻳﻖ ﻭﺗﻨﲑ ﳍﺎ ﺍﻟﺴﺒﻴﻞ‪ ،‬ﲝﺎﺟﺔ ﺇﱃ ﻗﺪﻭﺍﺕ ﻳﺮﻭﻭﻥ‬
‫ﺍ‪‬ﻠﺪﺍﺕ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﻣﻨﺎﺭﺍ ٍ‬
‫ﺏ ﺃﺭﺿﻬﺎ؛ ﻓﺘﺪﺏ ﺭﻭﺡ ﺍﳊﻴﺎﺓ ﰲ ﺻﻔﻮﻑ ﺃﺑﻨﺎﺋﻬﺎ ﻣﻦ ﺟﺪﻳﺪ‪.‬‬ ‫ﺑﺪﻣﺎﺋﻬﻢ ﺗﺮﺍ ‪‬‬
‫ﻭﻋﻦ ﺃﻱ ﺗﺮﺑﻴﺔ ﻳﺘﺤﺪﺛﻮﻥ؟ ﻭﻫﻞ ﺍﻟﺘﺮﺑﻴ ﹸﺔ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺼﺎﰲ ﻭﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﺍﻟـﻮﻻﺀ ﻟﻠﻤـﺆﻣﻨﲔ‬
‫ﻭﺍﻟﱪﺍﺀ ﻣﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ‪ ،‬ﻭﺑﺬﻝ ﺍﻟﻨﻔﻮﺱ ﻭﺍﳌﻬﺞ ﺭﺧﻴﺼﺔ ﻓﺪﺍ ًﺀ ﳍﺬﺍ ﺍﻟﺪﻳﻦ ﺇﻻ ﰲ ﺳﺎﺣﺎﺕ ﺍﳉﻬـﺎﺩ ﻭﻣﻴـﺎﺩﻳﻦ‬
‫ﺍﻟﻘﺘﺎﻝ؟! ﻭﻫﻞ ﻛﺎﻥ ﺟﻞ ﺗﺮﺑﻴﺔ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻷﺻﺤﺎﺑﻪ ﺇﻻ ﰲ ﺳﺎﺣﺎﺕ ﺍﳉﻬﺎﺩ؟‬
‫ﺭﻭﻯ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺍﻟﱪﺍﺀ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﺃﹶﺗﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺭﺟ ﹲﻞ ﻣﻘﻨـ ‪‬ﻊ ﺑﺎﳊﺪﻳـﺪ‪،‬‬
‫ﻓﻘﺎﻝ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﺃﻗﺎﺗﻞ ﻭﺃﺳﻠﻢ؟ ﻓﻘﺎﻝ‪" :‬ﺃﺳﻠﻢ ﰒ ﻗﺎﺗﻞ"‪ .‬ﻓﺄﺳﹶﻠ ‪‬ﻢ ﰒ ﻗﺎﺗﻞ ﻓﻘﹸﺘﻞ‪ .‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻـﻠﻰ‬
‫ﻼ ﻭﺃﹸﺟﺮ ﻛﺜﲑ‪‬ﺍ"‪.‬‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :‬ﻋﻤﻞ ﻗﻠﻴ ﹰ‬
‫ﻓﺘﺄﻣﻞ ﻛﻴﻒ ﺃﻣﺮﻩ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﻹﺳﻼﻡ ﻭﻣﻦ ﰒ ﺃﻣﺮﻩ ﺑﺎﻟﻘﺘﺎﻝ ﺗﺮﺑﻴﺔ ﻟﻪ ﻋﻠـﻰ ﺍﻟﺘـﻀﺤﻴﺔ‬
‫ﻭﺍﻟﻔﺪﺍﺀ ﳍﺬﺍ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﱂ ﻳﺄﻣﺮﻩ ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺣﱴ ﻳﺘﺮﰉ ﻛﻤﺎ ﻳﺰﻋﻢ ﻫﺆﻻﺀ‪ ..‬ﻭﻫﺬﺍ ﰲ ﻓﺮﺽ ﺍﻟﻜﻔﺎﻳﺔ‬
‫ﻭﺟﻬﺎﺩ ﺍﻟﻄﻠﺐ‪ ،‬ﻓﻜﻴﻒ ﺑﺎﻟﻌﺪﻭ ﺍﻟﺼﺎﺋﻞ ﻭﺟﻬﺎﺩ ﺍﻟﺪﻓﻊ؟‪.‬‬
‫ﺇﻥ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻳﻒ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ ﻟﻴﺲ ﲝﻔﻆ ﺍﳌﺘﻮﻥ‪ ،‬ﻭﲨﻊ ﺍﻟﻔﻨﻮﻥ‪ ،‬ﻭﻛﺜـﺮﺓ ﺍﻟﺘـﺼﻨﻴﻒ‪،‬‬
‫ﻭﳎﺎﻟﺲ ﺍﻟﻮﻋﻆ ﻭﺍﻟﺘﺪﺭﺱ ﻭﺍﻹﻓﺘﺎﺀ ﻣﻊ ﺗﺮﻙ ﺍﻟﻘﻴﺎﻡ ﷲ ﺑﺎﻷﻣﺮ ﺍﻟﺬﻱ ﳛﺒﻪ ﻭﻳﺮﺿﺎﻩ ﻣﻦ ﺻﺪﻉ ﲝـﻖ‪ ،‬ﻭﺃﻣـ ٍﺮ‬
‫ﺖ ﳏﺎﺭﻡ ﺍﷲ‪ ،‬ﻭﺇﻋﻼ ٍﺀ ﻟﻜﻠﻤ ِﺔ ﺍﷲ ﺩﻋﻮﺓ ﻭﺟﻬﺎﺩ‪‬ﺍ‪ .‬ﻓﻤﻦ‬
‫ﺐ ﺻﺎﺩﻕ ﺇﺫﺍ ﺍﻧﺘ‪‬ﻬﻜ ‪‬‬
‫ﲟﻌﺮﻭﻑ ﻭ‪‬ﻲ ﻋﻦ ﻣﻨﻜﺮ‪ ،‬ﻭﻏﻀ ٍ‬
‫ﻛﺎﻥ ﺣﻈﻪ ﻣﻦ ﺍﻟﻌﻠﻢ ﻣﺎ ﺫﻛﺮ‪ ،‬ﻣﻊ ﺗﻀﻴﻴﻌﻪ ﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﺪﻳﻦ ﺍﻟﻜﺒﺎﺭ ﺇﻳﺜﺎﺭ‪‬ﺍ ﻟﻠـﺴﻼﻣﺔ ﺃﻭ ﺇﺧـﻼﺩ‪‬ﺍ ﻟﻠﺮﺍﺣـﺔ‬

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 ‫‪٤٠٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻼ ﻟﻸﺭﺽ‪ ،‬ﺃﻭ ﺭﻛﻮﻧ‪‬ﺎ ﻟﻠﺬﻳﻦ ﻇﻠﻤﻮﺍ؛ ﻓﻘﺪ ﺧﺎﻥ ﺍﻟﺮﺳﺎﻟ ﹶﺔ‪ ،‬ﻭﺿﻴﻊ ﺍﻷﻣﺎﻧﺔ‪ ،‬ﻭﻣﻦ‬
‫ﻭﺍﻟﺪﻋﺔ‪ ،‬ﺃﻭ ﺣﺒ‪‬ﺎ ﻟﻠﺪﻧﻴﺎ ﻭﺗﺜﺎﻗ ﹰ‬
‫ﹼﰒ ﺧﺮﺝ ﻋﻦ ﺣﺪ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻳﻒ ﻭﺭﲰﻪ‪ ،‬ﻭﻓﺎﺭﻕ ﺗﻠﻚ ﺍﻟﻘﺎﻓﻠﺔ ﺍﳌﺒﺎﺭﻛﺔ؛ ﻗﺎﻓﻠﺔ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻳﻒ ﺍﻟـﱵ ﻳﻘـﻒ‬
‫ﻒ‬
‫ﻋﻠﻰ ﺭﺃﺳﻬﺎ ﺍﻷﻧﺒﻴﺎ ُﺀ ﻭﺍﳌﺮﺳﻠﻮﻥ‪ ،‬ﻓﺄﻣﺎ ﺃﻥ ﻳﻨﺘﻈﻤﻪ ﺭﲰﻬﻢ ﺃﻭ ﻳﺸﻤﻠﻪ ﺣﺪﻫﻢ ﺃﻭ ﺃﻥ ﳚﻤﻌﻪ ﻭﺇﻳـﺎﻫﻢ ﻭﺻـ ‪‬‬
‫ﻭﺍﺣﺪ‪ .‬ﻭﳌﺜﻞ ﻫﺬﺍ ﻳﻘﺎﻝ‪ :‬ﻟﺴﺖ ﻭﺍﷲ ﻋﺎﳌﹰﺎ ﺃﻭ ﺣﻜﻴﻤ‪‬ﺎ‪ ،‬ﺇﳕﺎ ﺃﻧﺖ ﺗﺎﺟ ‪‬ﺮ ﰲ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻓﺒﻐﲑ ﺍﻟﻘﺘﺎﻝ ﺗﺒﻘﻰ ﺍﻟﻔﺘﻨﺔ‪،‬‬
‫ﻭﻫﻴﻬﺎﺕ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﷲ‪ .‬ﻭﻣﻦ ﺃﺣﺴﻦ ﻣﻦ ﺍﷲ ﺣﻜﻤ‪‬ﺎ ﻟﻘﻮﻡ ﻳﻮﻗﻨﻮﻥ‪.‬‬
‫ﺽ ﺁﻛﺪ ﻭﻻ ﺃﻭﱃ ﺑﺎﻹﳚﺎﺏ ﻣﻦ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﳉﺼﺎﺹ ﺭﲪﻪ ﺍﷲ‪ " :‬ﻭﻟﻴﺲ ﺑﻌﺪ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺭﺳﻮﻟﻪ ﻓﺮ ‪‬‬
‫ﺱ‬
‫ﺍﳉﻬﺎﺩ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﻪ ﺑﺎﳉﻬﺎﺩ ﳝﻜﻦ ﺇﻇﻬﺎﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺃﺩﺍﺀ ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻭﰲ ﺗﺮﻙ ﺍﳉﻬﺎﺩ ﻏﻠﺒﺔ ﺍﻟﻌﺪﻭ‪ ،‬ﻭﺩﺭﻭ ‪‬‬
‫ﺏ ﺍﻹﺳﻼﻡ" ﺍ‪.‬ﻫـ‪.‬‬ ‫ﺍﻟﺪﻳﻦ ﻭﺫﻫﺎ ‪‬‬
‫ﻼ ﻣﻨـﻬﻢ ﲟﻌـﺎﱐ ﺍﳊـﻖ‬ ‫ﻓﺈﺫﺍ ﻗﻌﺪ ﺃﻫ ﹸﻞ ﺍﳊ ‪‬ﻖ ﻋﻦ ﻧﺼﺮﺓ ﺍﳊﻖ‪ ،‬ﻭﺩﻓ ِﻊ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﺇﺯﺍﻟِﺘ ِﻪ ﺑﺴﻴﻮﻓﻬﻢ‪ ،‬ﺟﻬ ﹰ‬
‫ﻭﻣﻘﺘﻀﻴﺎﺗﻪ ﻭﻟﻮﺍﺯﻣﻪ‪ ،‬ﺃﻭ ﻏﻔﻠﺔ ﻣﻨﻬﻢ ﻋﻦ ﺣﻘﻴﻘ ِﺔ ﺍﻟﺼﺮﺍﻉ‪ ،‬ﻭﻋﻦ ﻃﺒﻴﻌﺔ ﺍﻟﺒﺎﻃﻞ ﻭﺻﻔﺘﻪ‪ ،‬ﺃﻭ ﺍﺳﺘﺴﻼﻣ‪‬ﺎ ﻟﻘﺮﺍ َﺀ ٍﺓ‬
‫ﺕ ﻧﻈﺮﻳـﺔ‪،‬‬ ‫ﱐ ﺑﺎﻃﻠﺔ‪ ،‬ﺃﻭ ﺧﻀﻮﻋ‪‬ﺎ ﳌﺘﺎﻫﺎ ٍ‬
‫ﻓﺎﺳﺪ ٍﺓ ﰲ ﻧﻮﺍﻣﻴﺲ ﺍﻟﻜﻮﻥ ﻭﺳﻨﻨﻪ ﺍﻹﳍﻴﺔ‪ ،‬ﺃﻭ ﺧﺪﺍﻋ‪‬ﺎ ﺑﺄﻭﻫﺎﻡ ﻭﺃﻣﺎ ﱠ‬
‫ﺕ ﺇﻧﺸﺎﺋﻴﺔ‪ ،‬ﺗﺪﻭ ‪‬ﺭ ﰲ ‪‬ﺣﻠﹶﻘﺔ ﻣﻔﺮﻏﺔ ﺗﺒﺪﺃ ﻣﻦ ﺣﻴﺚ ﺍﻧﺘﻬﺖ‪ ،‬ﻭﺗﻨﺘﻬﻲ ﻣﻦ ﺣﻴﺚ‬ ‫ﺕ ﺟﺪﻟﻴﺔ‪ ،‬ﻭﺃﻃﺮﻭﺣﺎ ٍ‬ ‫ﻭﻓﻠﺴﻔﺎ ٍ‬
‫ﺑﺪﺃﺕ‪ .‬ﺃﻭ ﺧ ‪‬ﻮﺭ‪‬ﺍ ﻭﺿﻌﻔﹰﺎ‪ ،‬ﻭﻋﺠﺰ‪‬ﺍ ﻋﻦ ﺍﻟﻘﻴﺎ ِﻡ ﺑﺎﻟﻘﺘﺎﻝ ﻭﲢ ‪‬ﻤ ِﻞ ﺃﻋﺒﺎﺋِﻪ ‪-‬ﻓﺈﻥ ﺳﻨ ‪‬ﻦ ﺍﷲ ﻻ ﺗ‪‬ﺤﺎﰊ ﺃﺣـﺪ‪‬ﺍ ﺃﻳ‪‬ـﺎ‬
‫ﻛﺎﻥ‪ ،‬ﻭﻣﻦ ﰒ ﻓﻠﻴﺲ ﻏﲑ ﺍﻟﺬﻝ ﻭﺍﳍﻮﺍﻥ ﻭﻓﺘﻨﺔ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺩﻳﻨﻬﻢ ﻣﻊ ﺗﺒﺪ‪‬ﻝ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻳﻦ ﻭﻃﻤﺲ ﻣﻌﺎﳌﻪ‪،‬‬
‫ﻭﺗﻐﻴﲑ ﺣﻘﺎﺋﻘﻪ ﻭﺍﻟﺘﻼﻋﺐ ‪‬ﺎ‪ .‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﻘﺪﺭﻳﺔ ﺍﻟﱵ ﺗﱰﻝ ﲟﻦ ﺧﺬﻝ ﺍﳊ ‪‬ﻖ ﻭﺃﺳﻠﻤﻪ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻼ ﻋﻦ ﻭﻋﻴ ِﺪ ﺍﻵﺧﺮﺓ‪.‬‬
‫ﻓﻀ ﹰ‬
‫ﻀﺮ‪‬ﻭ ‪‬ﻩ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ﻭ‪‬ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ‬
‫ﺴ‪‬ﺘ‪‬ﺒ ِﺪ ﹾﻝ ﹶﻗﻮ‪‬ﻣﹰﺎ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ ) :‬ﺇ ﱠﻻ ﺗ‪‬ﻨ ِﻔﺮ‪‬ﻭﹾﺍ ‪‬ﻳ ‪‬ﻌ ﱢﺬ‪‬ﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻋﺬﹶﺍﺑﹰﺎ ﹶﺃﻟِﻴﻤﹰﺎ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﹶﻗﺪِﻳ ‪‬ﺮ (‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ﺭﲪﻪ ﺍﷲ‪ " :‬ﻫﺬﺍ ‪‬ﺪﻳ ‪‬ﺪ ﺷﺪﻳﺪ‪ ،‬ﻭ ﻭﻋﻴﺪ ﻣﺆﻛﺪ ﰲ ﺗﺮﻙ ﺍﻟﻨﻔﲑ‪ ،‬ﻓﻮﺟﺐ ﲟﻘﺘﻀﺎﻫﺎ ﺍﻟﻨﻔ ‪‬ﲑ‬
‫ﺝ ﺇﱃ ﺍﻟﻜﻔﺎﺭ ﳌﻘﺎﺗﻠﺘﻬﻢ ﻋﻠﻰ ﺃﻥ ﺗﻜﻮﻥ ﻛﻠﻤﺔ ﺍﷲ ﻫﻲ ﺍﻟﻌﻠﻴﺎ‪ ،‬ﻓﺎﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ ﻫﻮ ﺍﻟﺬﻱ ﰲ‬ ‫ﻟﻠﺠﻬﺎﺩ‪ ،‬ﻭﺍﳋﺮﻭ ‪‬‬
‫ﺍﻟﺪﻧﻴﺎ ﻻﺳﺘﻴﻼﺀ ﺍﻟﻌﺪﻭ ﻋﻠﻰ ﻣﻦ ﱂ ﻳﺴﺘﻮﻝ ﻋﻠﻴﻪ‪ ،‬ﻭﺑﺎﻟﻨﺎ ِﺭ ﰲ ﺍﻵﺧﺮﺓ‪ .‬ﻭﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺫﻟﻚ ﺍﺳﺘﺒﺪﺍﻝ ﻏﲑﻛـﻢ‪،‬‬
‫ﺴ‪‬ﺘ‪‬ﺒ ِﺪ ﹾﻝ ﻗﹶﻮ‪‬ﻣﹰﺎ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ﹸﺛ ‪‬ﻢ ﻟﹶﺎ ‪‬ﻳﻜﹸﻮﻧ‪‬ﻮﺍ ﹶﺃ ‪‬ﻣﺜﹶﺎﹶﻟ ﹸﻜ ‪‬ﻢ (" ﺍ‪.‬ﻫـ‪.‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ) ‪‬ﻭﺇِﻥ ‪‬ﺗ‪‬ﺘ ‪‬ﻮﱠﻟﻮ‪‬ﺍ ‪‬ﻳ ‪‬‬
‫ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :‬ﻣﺎ ﺗﺮﻙ ﻗﻮ ‪‬ﻡ ﺍﳉﻬﺎﺩ ﺇﻻ ﻋﻤﻬﻢ ﺍﷲ ﺑﺎﻟﻌﺬﺍﺏ"‪ .‬ﻭﺍﻟﻌﺬﺍﺏ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻇـﺎﻫ ‪‬ﺮ‬
‫ﺏ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﺬﻝ ﻭﺍﳍﻮﺍﻥ ﻭﺍﻟﺼﻐﺎﺭ ﺍﻟﺬﻱ ﻳ‪‬ﻀﺮﺏ ﻋﻠﻰ ﺍﻟﺒﻼﺩ ﻭﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﻫـﻮ ﺑﻌـ ‪‬ﺪ‬ ‫ﻣﻦ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻫﻮ ﻋﺬﺍ ‪‬‬
‫ﺏ ﺍﻵﺧﺮﺓ ﺍﻟﺬﻱ ﻻ ﻳﻘﺎﺭﻥ‪ ،‬ﺑﻪ ﻭﻻ ﻳﺪﺍﻧﻴﻪ ﻋﺬﺍﺏ ﺍﻟﺪﻧﻴﺎ ﻭ ﺑﺌﺲ ﺍﳌﺼﲑ‪.‬‬
‫ﻋﺬﺍ ‪‬‬
‫ﲔ ﻻ ﺛﺎﻟﺚ ﳍﻤﺎ‪ :‬ﺇﻣﺎ ﺍﻟﻔﺘﻨ ﹸﺔ ﻋﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺇﻣـﺎ‬
‫ﻓﺈﺫﺍ ﱂ ﻳﻜﻦ ﻷﻫﻞ ﺍﻟﻜﻔﺮ ﻣﻊ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﻏ ‪‬ﲑ ﺧﻴﺎﺭﻳﻦ ﺍﺛﻨ ِ‬
‫ﺍﻟﺴﻴﻒ‪ .‬ﻓﺈﻧﻪ ﻛﺬﻟﻚ ﻟﻴﺲ ﻟﺸﺮﻉ ﺍﷲ ﻣﻊ ﺍﳌﺆﻣﻨﲔ ﻏﲑ ﺧﻴﺎﺭﻳﻦ ﺍﺛﻨﲔ ﻻ ﺛﺎﻟﺚ ﳍﻤﺎ‪ :‬ﺇﻣﺎ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻷﻣـﺮﻩ‬
‫ﺑﻘﺘﺎﻝ ﺍﻟﻜﻔﺮ ﻭﺩﻓﻌﻪ ﲝﺪ ﺍﻟﺴﻴﻒ‪ ،‬ﻭﺇﻣﺎ ﺍﻟﺘﻌﺮﺽ ﻟﻌﺬﺍﺏ ﺍﷲ ﻭﻏﻀﺒﻪ ﻭﺳﺨﻄﻪ ﰲ ﺍﻟـﺪﻧﻴﺎ ﻭﺍﻵﺧـﺮﺓ‪ ،‬ﻣـﻊ‬

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 ‫‪٤٠٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻼ ﻭﻭﺍﻗﻌ‪‬ﺎ ﻛﻮ ﹸﻥ ﺍﻟﻘﺘﺎ ِﻝ ﻗـﺪﺭ‬

‫ﺍﺳﺘﺒﺪﺍﳍﻢ ﲟﻦ ﻳﻜﻮﻥ ﺃﻭﱃ ﻣﻨﻬﻢ ﻭﺃﺟﺪﺭ ﻭﺃﺣ ‪‬ﻖ ﺑﻔﻀﻞ ﺍﷲ‪ .‬ﻓﺘﻌ‪‬ﻴ ‪‬ﻦ ﺷﺮﻋ‪‬ﺎ ﻭﻋﻘ ﹰ‬
‫ﺍﻟﻄﺎﺋﻔ ِﺔ ﺍﳌﻨﺼﻮﺭﺓ‪.‬‬
‫ﺇﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ ﻣﻦ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻣﺮﺍﻋﺎ ﹰﺓ ﻟﻔﻘﻪ ﻣﺮﺍﺗﺐ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻓﻬﻢ ﺇﺫﺍ ﺛﺒﺖ ﰲ ﺣﻘﻬـﻢ‬
‫ﻼ ﻋـﻦ ﻏـﲑﻩ ﻣـﻦ‬ ‫ﻣﻦ ﺍﻟﻔﺮﻭﺽ ﺍﻟﻌﻴﻨﻴﺎﺕ؛ ﻓﺈ‪‬ﻢ ﻻ ﻳﻘﺪﻣﻮﻥ ﺑﲔ ﻳﺪﻳﻪ ﺷﻴﺌﹰﺎ ﻣﻦ ﻓﺮﻭﺽ ﺍﻟﻜﻔﺎﻳﺎﺕ ﻓﻀ ﹰ‬
‫ﺽ ﻛﻔﺎﺋِﻲ‪،‬‬
‫ﺍﳌﺴﺘﺤﺒﺎﺕ ﻭﺍﳌﺒﺎﺣﺎﺕ‪ .‬ﻭﺑﻴﺎﻥ ﺫﻟﻚ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺸﺄﻥ ﺍﳉﻬﺎﺩ ﻭﺍﻟﻘﺘﺎﻝ؛ ﺃﻥ ﺍﳉﻬﺎﺩ ﰲ ﺃﺻﻠﻪ ﻓﺮ ‪‬‬
‫ﻓﺈﺫﺍ ﻗﺎﻡ ﺑﻪ ﻣﻦ ﺗﺘﺤ ﹼﻘ ‪‬ﻖ ‪‬ﻢ ﺍﻟﻜﻔﺎﻳﺔ ﺳﻘﻂ ﺍﻟﻮﺟﻮﺏ ﻋﻦ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺍﻟﻔﻀﻞ ﻓﻴﻪ ﳌﻦ ﻗﺎﻡ ﺑﻪ ﺩﻭﻥ ﻏﲑﻩ‪ .‬ﻭﻟﺬﺍ‬
‫ﺽ ﻋﲔ ﺃﻭ ﻓﺮﺽ ﻛﻔﺎﻳﺔ ﺃﻫـ ‪‬ﻢ‬
‫ﻛﺎﻥ ﺍﻻﺷﺘﻐﺎﻝ ﺑﻪ ﺣﺎﻝ ﻛﻮﻧﻪ ﻓﺮﺽ ﻛﻔﺎﻳﺔ ﻣﺸﺮﻭﻃﹰﺎ ﺑﺄﻥ ﻻ ﻳﻀﻴ‪‬ﻊ ﺍﻟﻌﺒﺪ ﻓﺮ ‪‬‬
‫ﻣﻨﻪ ﰲ ﺣﻘﻪ ﺇﻥ ﻭﺟﺪ‪.‬‬
‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺷﺮﺣﻪ ﳊﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ‪-‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ) -‬ﻗﻴﻞ ﻳﺎ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺃﻱ ﺍﻟﻨﺎﺱ ﺃﻓﻀﻞ؟ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :‬ﻣﺆﻣﻦ ﳚﺎﻫﺪ ﺑﻨﻔﺴﻪ ﻭﻣﺎﻟﻪ"‪ (.‬ﻗـﺎﻝ‬
‫ﺍﺑﻦ ﺣﺠﺮ‪" :‬ﻭﻛﺄﻥ ﺍﳌﺮﺩ ﺑﺎﳌﺆﻣﻦ ﻣﻦ ﻗﺎﻡ ﲟﺎ ﺗﻌﲔ ﻋﻠﻴﻪ ﰒ ﺣﺼﻞ ﻫﺬﻩ ﺍﻟﻔﻀﻴﻠﺔ‪ ،‬ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻗﺘـﺼﺮ‬
‫ﻋﻠﻰ ﺍﳉﻬﺎﺩ ﻭﺃﳘﻞ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﻌﻴﻨﻴﺔ‪ ،‬ﻭﺣﻴﻨﺌ ٍﺬ ﻳﻈﻬﺮ ﻓﻀﻞ ﺍ‪‬ﺎﻫﺪ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺑﺬﻝ ﻧﻔﺴﻪ ﻭﻣﺎﻟﻪ ﷲ ﺗﻌـﺎﱃ‪،‬‬
‫ﻭﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻨﻔﻊ ﺍﳌﺘﻌﺪﻱ" ﺍ‪.‬ﻫـ‪.‬‬
‫ﻭﻳﺘﻌﲔ ﺍﳉﻬﺎ ‪‬ﺩ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ ﰲ ﻣﻮﺍﺿﻊ ﺛﻼﺙ‪:‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺇﺫﺍ ﺍﻟﺘﻘﻰ ﺍﻟﺰﺣﻔﺎﻥ ﻭﺗﻘﺎﺑﻞ ﺍﻟﺼﻔﺎﻥ‪.‬‬
‫ﺛﺎﻧﻴ‪‬ﺎ‪ :‬ﺇﺫﺍ ﺍﺳﺘﻨﻔﺮ ﺍﻹﻣﺎﻡ ﻗﻮﻣ‪‬ﺎ ﻟﺰﻣﻬﻢ ﺍﻟﻨﻔﲑ‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺇﺫﺍ ﻧﺰﻝ ﺍﻟﻌﺪﻭ ﺑﺒﻠ ٍﺪ ﻣﻦ ﺑﻠﺪﺍﻥ ﺍﳌﺴﻠﻤﲔ ﺗﻌﲔ ﻋﻠﻰ ﺃﻫﻞ ﻫﺬﻩ ﺍﻟﺒﻠﺪﺓ ﺍﳉﻬﺎﺩ‪ ،‬ﻭﻳﺘﻌﲔ ﻋﻠﻰ ﻏﲑﻫـﻢ‬
‫ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻋﻨﺪ ﻋﺪﻡ ﻗﻴﺎﻡ ﺃﻫﻞ ﻫﺬﻩ ﺍﻟﺒﻠﺪﺓ ﺑﻮﺍﺟﺒﻬﻢ ﰲ ﺩﻓﻊ ﻫﺬﺍ ﺍﻟﻌﺪﻭ ﺃﻭ ﻋﺪﻡ ﻛﻔﺎﻳﺔ ﻣﻦ ﻗﺎﻡ ﺑـﺬﻟﻚ‬
‫ﺍﻷﻗﺮﺏ ﻓﺎﻷﻗﺮﺏ‪.‬‬
‫ﻭﺍﳊﺎﻟ ﹸﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﺣﺎﻻﺕ ﺗﻌﲔ ﺍﳉﻬﺎﺩ ﻫﻲ ﺃﺷﺪ ﺍﳊﺎﻻﺕ ﺍﻟﺜﻼﺙ‪ ،‬ﻭﺃﻟﺰﻣ‪‬ﻬﺎ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﻣﺘﻀﻤﻨ ﹲﺔ ﻟﻠﺤﺎﻟﺘﲔ‬
‫ﺍﻷﻭﻟﻴﲔ ﻭﺯﻳﺎﺩﺓ‪ .‬ﻭﺗﻌﺮﻑ ﺑﺎﻟﻨﻔﲑ ﺍﻟﻌﺎﻡ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜ ٍﺮ ﺍﳉﺼﺎﺹ ﺭﲪﻪ ﺍﷲ‪" :‬ﻣﻌﻠﻮ ‪‬ﻡ ﰲ ﺍﻋﺘﻘﺎﺩ ﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ ﺃﻧﻪ ﺇﺫﺍ ﺧﺎﻑ ﺃﻫﻞ ﺍﻟﺜﻐﻮﺭ ﻣﻦ ﺍﻟﻌﺪﻭ‬
‫ﻭﱂ ﺗﻜﻦ ﻓﻴﻬﻢ ﻣﻘﺎﻭﻣﺔ ﻓﺨﺎﻓﻮﺍ ﻋﻠﻰ ﺑﻼﺩﻫﻢ ﻭﺃﻧﻔﺴﻬﻢ ﻭﺫﺭﺍﺭﻳﻬﻢ ﺃﻥ ﺍﻟﻔﺮﺽ ﻋﻠﻰ ﻛﺎﻓﺔ ﺍﻷﻣـﺔ ﺃﻥ ﻳﻨﻔـﺮ‬
‫ﻒ ﻋﺎﺩﻳﺘﻬﻢ ﻋﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻫﺬﺍ ﻻ ﺧﻼﻑ ﻓﻴﻪ ﺑﲔ ﺍﻷﻣﺔ" ﺍ‪.‬ﻫـ‪.‬‬ ‫ﺇﻟﻴﻬﻢ ﻣﻦ ﻳﻜ ‪‬‬
‫ﻭﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺭﲪﻪ ﺍﷲ‪" :‬ﻭﺇﺫﺍ ﺩﺧﻞ ﺍﻟﻌﺪﻭ ﺑﻼﺩ ﺍﻹﺳﻼﻡ ﻓﻼ ﺭﻳﺐ ﺃﻧﻪ ﳚﺐ ﺩﻓﻌﻪ ﻋﻠﻰ ﺍﻷﻗـﺮﺏ‬
‫ﻓﺎﻷﻗﺮﺏ‪ ،‬ﺇﺫ ﺑﻼ ‪‬ﺩ ﺍﻹﺳﻼﻡ ﲟﱰﻟﺔ ﺍﻟﺒﻠﺪﺓ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻭﺃﻧﻪ ﳚﺐ ﺍﻟﻨﻔﲑ ﺇﻟﻴﻬﺎ ﺑﻼ ﺇﺫﻥ ﻭﺍﻟ ٍﺪ ﻭﻻ ﻏﺮﱘ" ﺍ‪.‬ﻫـ‪.‬‬
‫ﺹ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺗﻘﺮﻳﺮ ﺍﻟﻔﺮﺿﻴﺔ ﺍﻟﻌﻴﻨﻴﺔ ﻟﻠﺠﻬﺎﺩ ﰲ ﺣﺎﻟﺔ ﻧﺰﻭﻝ ﺍﻟﻌﺪﻭ ﺑﺒﻠﺪ ﻣﻦ ﺑﻠﺪﺍﻥ ﺍﳌﺴﻠﻤﲔ ﻛﺜﲑﹲﺓ‬ ‫ﻭﻧﺼﻮ ‪‬‬
‫ﺟﺪﺍ ﻳﺼﺪﻕ ﺑﻌﻀﻬﺎ ﺑﻌﻀ‪‬ﺎ‪ ،‬ﻻ ﳜﺘﻠﻒ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﺍﶈﻘﻘﻮﻥ ﰲ ﻫﺬﺍ‪.‬‬

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 ‫‪٤٠٨‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﺈﺫﺍ ﺗﻌﲔ ﺍﳉﻬﺎﺩ ﻓﻬﻮ ﻣﻘﺪ ‪‬ﻡ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ ﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﺍﻟﻨﻮﺍﻓﻞ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻣﻘـﺪ ‪‬ﻡ ﻋﻠـﻰ‬
‫ﻏﲑﻩ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﻜﻔﺎﺋﻴﺔ ﺃﻳ‪‬ﺎ ﻛﺎﻧﺖ ﺑﻼ ﺃﺩﱏ ﻧﺰﺍﻉ‪ ،‬ﺑﻞ ﻭﻣﻘﺪﻡ ﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﻌﻴﻨﻴﺔ ﻋﻨـﺪ‬
‫ﻋﺪﻡ ﺇﻣﻜﺎﻥ ﺍﳉﻤﻊ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﻭﻫﺬﺍ ﻣﻘﺮ ‪‬ﺭ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺐ ﻛﺒﲑ‪.‬‬ ‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺍﳉﻬﺎﺩ ﺇﺫﺍ ﺗﻌﲔ ﻓﺘﺎﺭﻛﻪ ﻓﺎﺳ ‪‬ﻖ ﻣﺮﺗﻜ ‪‬‬
‫ﺽ ﹶﺃ ‪‬ﺭﺿِـﻴﺘ‪‬ﻢ‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪) :‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﻣ‪‬ﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ِﺇﺫﹶﺍ ﻗِﻴ ﹶﻞ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺍﻧ ِﻔﺮ‪‬ﻭﹾﺍ ﻓِﻲ ‪‬ﺳﺒِﻴ ِﻞ ﺍﻟﹼﻠ ِﻪ ﺍﺛﱠﺎﻗﹶ ﹾﻠ‪‬ﺘ ‪‬ﻢ ِﺇﻟﹶﻰ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻓِﻲ ﺍﻵ ِﺧ ‪‬ﺮ ِﺓ ِﺇ ﱠﻻ ﹶﻗﻠِﻴ ﹲﻞ * ِﺇ ﱠﻻ ﺗ‪‬ﻨ ِﻔﺮ‪‬ﻭﹾﺍ ‪‬ﻳ ‪‬ﻌ ﱢﺬ‪‬ﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻋﺬﹶﺍﺑﹰﺎ ﹶﺃﻟِﻴﻤـﹰﺎ‬
‫ﻉ ﺍﹾﻟ ‪‬‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻵ ِﺧ ‪‬ﺮ ِﺓ ﹶﻓﻤ‪‬ﺎ ‪‬ﻣﺘ‪‬ﺎ ‪‬‬
‫ﺑِﺎﻟﹾ ‪‬‬
‫ﻀﺮ‪‬ﻭ ‪‬ﻩ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ﻭ‪‬ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﻗﺪِﻳ ‪‬ﺮ (‪ .‬ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ "ِﺇ ﱠﻻ ﺗ‪‬ﻨ ِﻔﺮ‪‬ﻭﹾﺍ ‪‬ﻳﻌ‪‬ـ ﱢﺬ‪‬ﺑ ﹸﻜ ‪‬ﻢ‬
‫ﺴ‪‬ﺘ‪‬ﺒ ِﺪ ﹾﻝ ﹶﻗﻮ‪‬ﻣﹰﺎ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﹸﻛ ‪‬ﻢ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﻭ‪‬ﻳ ‪‬‬
‫ﺴ‪‬ﺘ‪‬ﺒ ِﺪ ﹾﻝ ﹶﻗﻮ‪‬ﻣﹰﺎ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﹸﻛ ‪‬ﻢ " ﺩﺍ ﹲﻝ ﻋﻠﻰ ﺗﻮﺟﻪ ﺍﻟﻮﻋﻴﺪ ﺍﻟﺸﺪﻳﺪ ﰲ ﺣﻖ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺍﳉﻬﺎﺩ ﺍﻟﺘﺎﺭﻙ ﻟﻪ‬ ‫‪‬ﻋﺬﹶﺍﺑﹰﺎ ﹶﺃﻟِﻴﻤﹰﺎ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﻋﻨﺪ ﺗﻌﻴﻨﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ﺭﲪﻪ ﺍﷲ‪" :‬ﻭﻫﺬﺍ ‪‬ﺪﻳﺪ ﺷﺪﻳﺪ‪ ،‬ﻭﻭﻋﻴﺪ ﻣﺆﻛﺪ ﰲ ﺗﺮﻙ ﺍﻟﻨﻔﲑ"‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺮﰊ‪" :‬ﻭﻣﻦ ﳏﻘﻘﺎﺕ ﺍﻷﺻﻮﻝ ﺃﻥ ﺍﻷﻣﺮ ﺇﺫﺍ ﻭﺭﺩ ﻓﻠﻴﺲ ﰲ ﻭﺭﻭﺩﻩ ﺃﻛﺜ ‪‬ﺮ ﻣﻦ ﺍﻗﺘﻀﺎﺀ ﺍﻟﻔﻌﻞ‪ ،‬ﻓﺄﻣﺎ‬
‫ﺍﻟﻌﻘﺎﺏ ﻋﻨﺪ ﺍﻟﺘﺮﻙ ﻓﻼ ﻳﺆﺧﺬ ﻣﻦ ﻧﻔﺲ ﺍﻷﻣﺮ‪ ،‬ﻭﻻ ﻳﻘﺘﻀﻴﻪ ﺍﻻﻗﺘﻀﺎﺀ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﺍﻟﻌﻘﺎﺏ ﺑـﺎﳋﱪ ﻋﻨـﻪ؛‬
‫ﻛﻘﻮﻟﻪ‪ :‬ﺇﻥ ﱂ ﺗﻔﻌﻞ ﻛﺬﺍ ﻋﺬﺑﺘﻚ ﺑﻜﺬﺍ‪ ،‬ﻛﻤﺎ ﻭﺭﺩ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻓﻮﺟﺐ ﲟﻘﺘﻀﺎﻫﺎ ﺍﻟـﻨﻔ ‪‬ﲑ ﺇﱃ ﺍﳉﻬـﺎﺩ‪،‬‬
‫ﻭﺍﳋﺮﻭﺝ ﺇﱃ ﺍﻟﻜﻔﺎﺭ ﳌﻘﺎﺗﻠﺘﻬﻢ‪ ،‬ﻋﻠﻰ ﺃﻥ ﺗﻜﻮﻥ ﻛﻠﻤ ﹸﺔ ﺍﷲ ﻫﻲ ﺍﻟﻌﻠﻴﺎ" ﺍ‪.‬ﻫـ‪.‬‬
‫ﻭﻗﺪ ﻭﺭﺩﺕ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﰲ ﺣﻖ ﻣﻦ ﺍﺳﺘﻨﻔﺮﻫﻢ ﺍﻟﻨﱯ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﻟﻘﺘﺎﻝ ﺍﻟـﺮﻭﻡ ﰲ ﻏـﺰﻭﺓ‬
‫ﺗﺒﻮﻙ ﺑﻌﻴﺪ‪‬ﺍ ﻋﻦ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ﻭﺑﻴﻀﺘﻬﻢ‪ ،‬ﻓﻜﻴﻒ ﲟﻦ ﻗﻌﺪ ﻋﻦ ﺍﳉﻬﺎﺩ ﻋﻨﺪ ﻧﺰﻭﻝ ﺍﻟﻌﺪﻭ ﺑـﻼﺩ ﺍﳌـﺴﻠﻤﲔ‬
‫ﺫﺍ‪‬ﺎ‪ ،‬ﻭﺣﻠﻮﳍﻢ ﺑﺎﻟﻌ‪‬ﻘﺮ ﻣﻦ ﺍﻟﺪﻳﺎﺭ‪ ،‬ﻭﺍﺳﺘﺒﺎﺣﺘﻬﻢ ﻟﻠﺒﻴﻀﺔ‪ ،‬ﻭﺍﻻﺳﺘﻴﻼﺀ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻟﻜﺒﺎﺋﺮ ﺍﻟﱵ ﻧﺺ ﻋﻠﻴﻬﺎ ﺍﻷﺋﻤﺔ ﺃﻥ ﻳﺮﺩ ﻓﻴﻬﺎ ﻭﻋﻴﺪ ﰲ ﺍﻵﺧﺮﺓ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿـﻲ ﺍﷲ‬
‫ﻋﻨﻬﻤﺎ‪" :‬ﺍﻟﻜﺒﺎﺋﺮ ﻛﻞ ﺫﻧﺐ ﺧﺘﻤﻪ ﺍﷲ ﰲ ﻧﺎﺭ ﺃﻭ ﻏﻀﺐ ﺃﻭ ﻟﻌﻨﺔ ﺃﻭ ﻋﺬﺍﺏ"‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺜﻤﻲ ﺭﲪﻪ‬
‫ﺍﷲ ﺗﻌﺎﱃ‪" :‬ﺍﻟﻜﺒﲑﺓ ﺍﻟﺘﺴﻌﻮﻥ ﻭﺍﳊﺎﺩﻳﺔ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﺘﺴﻌﻮﻥ ﺑﻌﺪ ﺍﻟﺜﻼﲦﺌﺔ؛ ﺗﺮﻙ ﺍﳉﻬﺎﺩ ﻋﻨﺪ ﺗﻌﻴﻨﻪ ﺑﺄﻥ ﺩﺧـﻞ‬
‫ﺍﳊﺮﺑﲔ ﺩﺍﺭ ﺍﻹﺳﻼﻡ ﺃﻭ ﺃﺧﺬﻭﺍ ﻣﺴﻠﻤﺎ ﻭﺃﻣﻜﻦ ﲣﻠﻴﺼﻪ ﻣﻨﻬﻢ‪ ،‬ﻭﺃﻳﻀ‪‬ﺎ ﺗﺮﻙ ﺍﻟﻨﺎﺱ ﺍﳉﻬﺎﺩ ﻣﻦ ﺃﺻﻠﻪ‪ ،‬ﻭﺃﻳﻀ‪‬ﺎ‬
‫ﺗﺮﻙ ﺃﻫﻞ ﺍﻹﻗﻠﻴﻢ ﲢﺼﲔ ﺛﻐﻮﺭﻫﻢ ﲝﻴﺚ ﳜﺎﻑ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﺳﺘﻴﻼﺀ ﺍﻟﻜﻔﺎﺭ ﺑﺴﺒﺐ ﺗﺮﻙ ﺫﻟﻚ ﺍﻟﺘﺤﺼﲔ‪ .‬ﰒ‬
‫ﻗﺎﻝ ﻋ ‪‬ﺪ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﻇﺎﻫﺮ ‪-‬ﺃﻱ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ‪ -‬ﻷﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﳛﺼﻞ ﺑﻪ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﺍﻟﻌﺎﺋـﺪ ﻋﻠـﻰ‬
‫ﺍﻹﺳﻼﻡ ﻭﺃﻫﻠﻪ ﻣﺎ ﻻ ﻳﺘﺪﺍﺭﻙ ﺻﺮﻓﻪ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﳛﻤﻞ ﻣﺎ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﻣﻦ ﺍﻟﻮﻋﻴـﺪ ﺍﻟـﺸﺪﻳﺪ‪.‬‬
‫ﻓﺘﺄﻣﻞ ﺫﻟﻚ ﻓﺈﱐ ﱂ ﺃﺭ ﺃﺣﺪ‪‬ﺍ ﺗﻌﺮﺽ ﻟﻌ ‪‬ﺪ ﺫﻟﻚ ﻣﻊ ﻇﻬﻮﺭﻩ" ﺍ‪.‬ﻫـ‪.‬‬
‫ﺇﺫﺍ ﺗﺒﲔ ﺫﻟﻚ‪ ،‬ﻓﺈﺫﺍ ﺗﻌﲔ ﺍﳉﻬﺎﺩ؛ ﻓﺘﺎﺭﻛﻪ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻴﻪ ﻣﺮﺗﻜﺐ ﻛﺒﲑﺓ‪ ،‬ﻓﺎﺳﻖ ﺃﺷﺪ ﻓﺴﻘﹰﺎ ﻣـﻦ ﺍﻟـﺰﺍﱐ‬
‫ﻭﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﺸﺎﺭﺏ‪ ،‬ﺣﻴﺚ ﺧﺬﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺃﺳﻠﻢ ﺍﻟﺒﻼﺩ ﻭﺍﻟﻌﺒﺎﺩ ﻷﻋﺪﺍﺀ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪،‬‬
‫ﻣﻊ ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﺍﳌﺘﻌﺪﻱ‪.‬‬

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‫‪٤٠٩‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺫﻟﻚ؛ ﻓﻐﲑ ﻣﻘﺒﻮﻝ ﳑﻦ ﺗﻌﻠﻖ ﺑﻪ ﻫﺬﺍ ﺍﳊﻜﻢ ﺃﻥ ﻳﻨﺸﻐﻞ ﺑﻐﲑ ﺍﳉﻬﺎﺩ ﻣﻦ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﺇﺫ ﺍﻧﺸﻐﺎﻟﻪ‬
‫‪‬ﺬﻩ ﺍﻷﻋﻤﺎﻝ ‪-‬ﺃﻳ‪‬ﺎ ﻛﺎﻧﺖ‪ -‬ﻻ ﻳﺮﻓﻊ ﻋﻨﻪ ﻭﺻﻒ ﺍﻟﻔﺴﻖ ﺍﳌﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺟﺮﺍﺀ ﲣﻠﻔﻪ ﻋﻦ ﺍﳉﻬﺎﺩ ﺍﳌﺘﻌﲔ‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺍﻟﻔﺮﺍﺋﺾ ﻣﻘﺪﻣﺔ ﻋﻠﻰ ﺍﻟﻨﻮﺍﻓﻞ‪.‬‬
‫ﻓﺎﻟﻔﺮﺍﺋﺾ ﺍﻟﱵ ﻓﺮﺿﻬﺎ ﺍﷲ ﻋﻠﻰ ﻋﺒﺎﺩﻩ‪ ،‬ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ‪ ،‬ﻫﻲ ﺍﻷﺻﻞ ﻭﺍﻷﺳـﺎﺱ ﰲ ﺗﻌﺒـﺪ‬
‫ﺍﳌﻜﻠﻒ ﻟﺮﺑﻪ ﻭﻣﻮﻻ‪ ،‬ﻭﻫﻲ ﻣﻦ ﰒ ﺃﺣﺐ ﺇﱃ ﺍﷲ ﻭﺃﻗﻮﻡ ﰲ ﻧﻴﻞ ﺭﺿﺎﻩ‪ ،‬ﻭﺗﺎﺭﻙ ﺍﻟﻔـﺮﺍﺋﺾ ﺍﺷـﺘﻐﺎ ﹰﻻ ﻋﻨـﻬﺎ‬
‫ﺑﺎﻟﻨﻮﺍﻓﻞ ﻋﺎﺹ ﷲ ﱂ ﳜﺮﺝ ﺑﻌﺪ ﻣﻦ ﺩﺍﺋﺮﺓ ﺍﻟﻌﺼﻴﺎﻥ ﺃﻳﺎ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﻨﻮﺍﻓﻞ ﺍﻟﱵ ﺍﺷﺘﻐﻞ ‪‬ﺎ ﻋﻦ ﺍﻟﻔـﺮﺍﺋﺾ‪،‬‬
‫ﻭﺃﻳﺎ ﻛﺎﻥ ﻣﺒﻠﻎ ﺍﺟﺘﻬﺎﺩﻩ ﻓﻴﻬﺎ‪.‬‬
‫ﺚ ﺍﻟﻘﺪﺳﻲ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪" :‬ﻣﻦ ﻋﺎﺩﻯ ﱄ ﻭﻟ‪‬ﻴﺎ ﻓﻘﺪ ﺁﺫﻧﺘﻪ ﺑﺎﳊﺮﺏ‪ ،‬ﻭﻣﺎ ﺗﻘـﺮﺏ‬ ‫ﻭﰲ ﺍﳊﺪﻳ ِ‬
‫ﺇﱄ ﻋﺒﺪﻱ ﺑﺸﻲﺀ ﺃﺣﺐ ﺇﱄ ﳑﺎ ﺍﻓﺘﺮﺿﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﺎ ﻳﺰﺍﻝ ﻋﺒﺪﻱ ﻳﺘﻘﺮﺏ ﺇﱃ ﺑﺎﻟﻨﻮﺍﻓـﻞ ﺣـﱴ ﺃﺣﺒـﻪ‪"...‬‬
‫ﺍﳊﺪﻳﺖ‪ .‬ﻓﻨﺺ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﻥ ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﳉﻬﺎﺩ‪ ،‬ﺃﺣﺐ ﻣﺎ ﺗﻘﺮﺏ ﺑﻪ ﺍﻟﻌﺒـﺪ ﺇﱃ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ‪ .‬ﻭﻗﺪ ﺍﺗﻔﻖ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﻼ ﺧﻼﻑ ﻋﻠﻰ ﺃﻥ ﺍﻟﻔﺮﺍﺋﺾ ﻣﻘﺪﻣﺔ ﻋﻠﻰ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻨﻮﺍﻓﻞ‪ ،‬ﻭﺃﻥ ﺍﻻﻧﺸﻐﺎﻝ‬
‫ﺑﺎﻟﻨﻮﺍﻓﻞ ﻣﻊ ﺗﻀﻴﻴﻊ ﺍﻟﻔﺮﺍﺋﺾ ﻋﻤ ﹲﻞ ﻣﻌﻜﻮﺱ ﻭﺟﻬﺪ ﺿﺎﺋﻊ‪ .‬ﻭﻻ ﺷﻚ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺘﻘﺮﺏ ﺑﺎﻟﻨﻮﺍﻓـﻞ ﺃﻥ‬
‫ﺗﻘﻊ ﳑﻦ ﺃﺩﻯ ﺍﻟﻔﺮﺍﺋﺾ ﻻ ﻣﻦ ﺃﺧﻞ ‪‬ﺎ‪ .‬ﻛﻤﺎ ﻗﺎﻝ ﺑﻌﺾ ﺍﻷﻛﺎﺑﺮ‪ :‬ﻣﻦ ﺷﻐﻠﻪ ﺍﻟﻔﺮﺽ ﻋـﻦ ﺍﻟﻨﻔـﻞ ﻓﻬـﻮ‬
‫ﻣﻌﺬﻭﺭ‪ ،‬ﻭﻣﻦ ﺷﻐﻠﻪ ﺍﻟﻨﻔﻞ ﻋﻦ ﺍﻟﻔﺮﺽ ﻓﻬﻮ ﻣﻐﺮﻭﺭ‪.‬‬
‫ﺑﻞ ﳎﺮﺩ ﺍﻟﺘﺴﻮﻳﺔ ﺑﲔ ﺟﻨﺲ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺟﻨﺲ ﺍﻟﻨﻮﺍﻓﻞ ﳑﻨﻮﻋﺔ ﺑﻴﻘﲔ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳﺴﻮﻯ ﺑﲔ ﺍﻟﻮﺍﺟﺐ‬
‫ﺴﻮ‪‬ﻯ ﺑﲔ ﺍﳊﺮﺍﻡ ﻭﺍﳌﻜﺮﻭﻩ ‪ ،‬ﺑﻞ ﻭﻻ ﺑﲔ‬
‫ﻭﺍﳌﻨﺪﻭﺏ ﻻ ﰲ ﺍﻟﻘﻮﻝ ﻭﻻ ﰲ ﺍﻟﻔﻌﻞ ﻭﻻ ﰲ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻛﻤﺎ ﻻ ‪‬ﻳ ‪‬‬
‫ﺍﳌﺒﺎﺡ ﻭﺑﲔ ﺍﳌﻨﺪﻭﺏ ﻭﺍﳌﻜﺮﻭﻩ‪ .‬ﻗﺎﻝ ﺍﻟﺸﺎﻃﱯ ﺭﲪﻪ ﺍﷲ‪ ":‬ﺍﳌﻨﺪﻭﺏ ﻣﻦ ﺣﻘﻴﻘﺔ ﺍﺳـﺘﻘﺮﺍﺭﻩ ﻣﻨـﺪﻭﺑ‪‬ﺎ ﺃﻥ ﻻ‬
‫ﻳﺴﻮ‪‬ﻯ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻮﺍﺟﺐ ‪ ،‬ﻻ ﰲ ﺍﻟﻘﻮﻝ ﻭﻻ ﰲ ﺍﻟﻔﻌﻞ ‪ ،‬ﻛﻤﺎ ﻻ ﻳﺴﻮﻯ ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﻻﻋﺘﻘﺎﺩ" ﺍ‪.‬ﻫـ‪.‬‬
‫ﻭﺍﳋﻼﺻﺔ؛ ﺃﻥ ﺃﻋﻠﻰ ﺭﺗﺐ ﻣﺼﺎﱀ ﺍﻟﻨﺪﺏ ﺩﻭﻥ ﺃﺩﱏ ﺭﺗﺐ ﻣﺼﺎﱀ ﺍﻟﻮﺍﺟﺐ‪.‬‬
‫ﻭﻗﺪ ﺑﻌﺚ ﺍﻹﻣﺎﻡ ﺍ‪‬ﺎﻫﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺇﱃ ﻣﻦ ﻛﺎﻥ ﻳﻮﺻﻒ ﺑﻌﺎﺑﺪ ﺍﳊﺮﻣﲔ؛ ﺍﻹﻣﺎﻡ ﺍﻟﻔـﻀﻴﻞ ﺑـﻦ‬
‫ﻋﻴﺎﺽ ﺑﺄﺑﻴﺎﺕ ﻳﻘﻮﻝ ﻓﻴﻬﺎ‪:‬‬
‫ﺐ‬
‫ﺖ ﺃﻧ‪‬ﻚ ﰲ ﺍﻟﻌﺒﺎ ‪‬ﺩ ِﺓ ﺗﻠ ‪‬ﻌ ‪‬‬
‫ﻟ ‪‬ﻌﻠِﻤ ‪‬‬ ‫ﻳﺎ ﻋﺎﺑ ‪‬ﺪ ﺍﳊﺮﻣ‪‬ﲔ ﻟﻮ ﺃﺑﺼ‪‬ـﺮﺗ‪‬ﻨﺎ‬
‫ﺐ‬
‫ﻀ ‪‬‬‫ﻓﻨ‪‬ﺤﻮﺭ‪‬ﻧﺎ ﺑﺪﻣﺎﺋِﻨﺎ ‪‬ﺗ‪‬ﺘﺨ‪‬ـ ‪‬‬ ‫ﺐ ﺧﺪ‪‬ﻩ ﺑﺪﻣﻮﻋِﻪ‬‫ﻀ ‪‬‬‫ﻣﻦ ﻛﺎﻥ ﳜ ِ‬
‫ﺐ‬
‫ﺤ ِﺔ ﺗﺘﻌ ‪‬‬
‫ﻓﺨﻴﻮﻟﹸﻨﺎ ﻳﻮ ‪‬ﻡ ﺍﻟـﺼﺒﻴ ‪‬‬ ‫ﺐ ﺧﻴﻠ ‪‬ﻪ ﰲ ﺑﺎﻃﻞ‬ ‫ﺃﻭ ﻛﺎ ﹶﻥ ﻳﺘ ِﻌ ‪‬‬
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‫ﻚ ﻭﺍﻟﻐﺒﺎ ‪‬ﺭ ﺍﻷﻃ‪‬ﻴ ‪‬‬
‫ﻭ ‪‬ﻫ ‪‬ﺞ ﺍﻟﺴﻨﺎﺑ ِ‬ ‫ﺭﻳ ‪‬ﺢ ﺍﻟﻌﺒ ِﲑ ﻟ ﹸﻜـﻢ ﻭﳓ ‪‬ﻦ ﻋﺒﲑ‪‬ﻧﺎ‬
‫ﺏ‬
‫ﻕ ﻻ ﻳﻜﺬ ‪‬‬ ‫ﻗﻮﻝ ﺻﺤﻴ ‪‬ﺢ ﺻﺎﺩ ‪‬‬ ‫ﻭﻟﻘـﺪ ﺃﺗﺎﻧﺎ ﻣﻦ ﻣـﻘﺎ ِﻝ ﻧﺒﻴ‪‬ﻨﺎ‬
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‫ﺃﻧﻒ ﺍﻣﺮﺉ ﻭ ﺩﺧﺎ ﹸﻥ ﻧﺎ ٍﺭ ﺗﻠﻬ ‪‬‬ ‫ﻻ ﻳﺴﺘﻮﻱ ﻏﺒﺎ ‪‬ﺭ ﺧﻴﻞ ﺍﻟﻠﹶﻪ ﰲ‬
‫ﺏ‬
‫ﺖ ﻻ ﻳﻜﺬ ‪‬‬
‫ﻟﻴﺲ ﺍﻟﺸﻬﻴ ‪‬ﺪ ‪‬ﲟ‪‬ﻴ ٍ‬ ‫ﺏ ﺍﻟﻠﹶﻪ ﻳﻨﻄـﻖ ﺑﻴﻨ‪‬ﻨﺎ‬
‫ﻫﺬﺍ ﻛﺘﺎ ‪‬‬

‫‪٤٠٩‬‬
 ‫‪٤١٠‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻓﺘﺄﻣﻞ ﻛﻴﻒ ﻭﺻﻒ ﺍﻧﺸﻐﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻔﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ ﺑﺎﻟﻌﺒﺎﺩﺓ ﻭﳎﺎﻭﺭﺓ ﺍﳊﺮﻡ ﺑﺎﻟﻠﻌﺐ ﻭﺍﻟﺒﺎﻃﻞ ﻣﻘﺎﺭﻧ ﹰﺔ‬
‫ﺑﺘﺮﻛﻪ ﻟﻠﻘﺘﺎﻝ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻫﺬﺍ ﻣﻊ ﻛﻮﻥ ﺍﳉﻬﺎﺩ ﺍﳌﺘﺤﺪﺙ ﻋﻨﻪ ﻓﺮﺽ ﻛﻔﺎﻳﺔ ﻻ ﻓﺮﺽ ﻋﲔ‪ .‬ﻓﻜﻴﻒ ﻟـﻮ‬
‫ﺭﺃﻯ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﺣﺎﻝ ﺍﻟﻘﺎﻋﺪﻳﻦ ﻋﻦ ﺍﳉﻬﺎﺩ ﺍﳌﺘﻌﲔ ﺍﻧﺸﻐﺎ ﹰﻻ ﺑﻨﻮﺍﻓﻞ ﻭﺗﻄﻮﻋﺎﺕ‪ ،‬ﲟﺎﺫﺍ ﻳﺎ‬
‫ﺗﺮﻯ ﺳﻴﺼﻒ ﺃﻋﻤﺎﳍﻢ ﺍﻟﱵ ﻗﻌﺪﻭﺍ ‪‬ﺎ ﻋﻦ ﻫﺬﺍ ﺍﳉﻬﺎﺩ‪..‬؟‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﻌﻴﻨﻴﺔ ﺗﻘ ‪‬ﺪ ‪‬ﻡ ﻋﻠﻰ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﻜﻔﺎﺋﻴﺔ‪.‬‬
‫ﻭﻫﻮ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ ﺍﻟﺬﻱ ﻳﺘﻘﺮﺭ ﺑﻪ ﺃﻥ ﺍﳉﻬﺎﺩ ﺇﺫﺍ ﺗﻌﲔ ﻓﺈﻧﻪ ﻳﻘﺪﻡ ﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﺍﻷﻋﻤـﺎﻝ‪ .‬ﻭﺗﻘـﺪ ‪‬ﱘ‬
‫ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﻌﻴﻨﻴﺔ ﻋﻠﻰ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﻜﻔﺎﺋﻴﺔ ﺃﺻ ﹲﻞ ﻣﻘﺮ ‪‬ﺭ ﻋﻨﺪ ﺃﻫ ِﻞ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻟﻌﺪﻝ ﺍﻟـﺬﻱ‬
‫ﺃﹸﻣﺮﻭﺍ ﺑﻪ ﰲ ﺃﻣﺮﻫﻢ ﻛﻠﻪ‪ .‬ﻭﻣﻦ ﰒ ﻳﻀﻌﻮﻥ ﻛﻞ ﺷﻲ ٍﺀ ﻣﻮﺿﻌﻪ ﺑﻼ ﺷﻄﻂ ﺃﻭ ]ﻛﻠﻤﺔ ﻏﲑ ﻭﺍﺿﺤﺔ[ ﻓﻴﻨـﺎﻟﻮﻥ‬
‫ﺭﺿﻮﺍﻥ ﺍﷲ ﺑﺎﳌﺴﺎﺭﻋﺔ ﺇﱃ ﳏﺎﺑ‪‬ﻪ ﻭﺍﺟﺘﻨﺎﺏ ﻣﺴﺎﺧﻄﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ ﺭﲪﻪ ﺍﷲ ﻭﻫﻮ ﻳﺘﻜﻠﻢ ﻋﻦ ﺷﺮﻭﻁ ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﳌﻨﺎﻇﺮﺓ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻭﻫﻲ ﻣﻦ ﻓﺮﻭﺽ ﺍﻟﻜﻔﺎﻳـﺔ‪،‬‬
‫ﻗﺎﻝ‪" :‬ﺍﻷﻭﻝ؛ ﺃﻥ ﻻ ﻳﺸﺘﻐﻞ ﺑﻪ ﻭﻫﻮ ﻣﻦ ﻓﺮﻭﺽ ﺍﻟﻜﻔﺎﻳﺎﺕ ﻣﻦ ﱂ ﻳﺘﻔﺮﻍ ﻣﻦ ﻓﺮﻭﺽ ﺍﻷﻋﻴﺎﻥ‪ ،‬ﻭﻣﻦ ﻋﻠﻴـﻪ‬
‫ﲔ ﻓﺎﺷﺘﻐﻞ ﺑﻔﺮﺽ ﻛﻔﺎﻳﺔ ﻭﺯﻋﻢ ﺃﻥ ﻣﻘﺼﺪﻩ ﺍﳊﻖ؛ ﻓﻬﻮ ﻛﺬﺍﺏ‪ .‬ﻭﻣﺜﺎﻟﻪ ﻣﻦ ﻳﺘﺮﻙ ﺍﻟﺼﻼﺓ ﰲ ﻧﻔﺴﻪ‬ ‫ﺽﻋ ٍ‬‫ﻓﺮ ‪‬‬
‫ﻭﻳﺘﺠﺮﺩ ﰲ ﲢﺼﻴﻞ ﺍﻟﺜﻴﺎﺏ ﻭﻧﺴﺠﻬﺎ‪ ،‬ﻭﻳﻘﻮﻝ ﻏﺮﺿﻲ ﺃﺳﺘﺮ ﻋﻮﺭﺓ ﻣﻦ ﻳﺼﻠﻲ ﻋﺮﻳﺎﻧ‪‬ﺎ ﻭﻻ ﳚﺪ ﺛﻮﺑ‪‬ـﺎ" ﺇﱃ ﺃﻥ‬
‫ﻗﺎﻝ ﺭﲪﻪ ﺍﷲ "ﻓﻼ ﻳﻜﻔﻲ ﰲ ﻛﻮﻥ ﺍﻟﺸﺨﺺ ﻣﻄﻴﻌ‪‬ﺎ ﻛﻮﻥ ﻓﻌﻠﻪ ﻣﻦ ﺟﻨﺲ ﺍﻟﻄﺎﻋﺎﺕ ﻣﺎﱂ ﻳﺮﺍﻉ ﻓﻴﻪ ﺍﻟﻮﻗﺖ‬
‫ﻭﺍﻟﺸﺮﻭﻁ ﻭﺍﻟﺘﺮﺗﻴﺐ" ﺍ‪.‬ﻫـ‪.‬‬
‫ﺺ ﺭﲪﻪ ﺍﷲ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺍﺷﺘﻐﻞ ﺑﻔﺮﺹ ﻛﻔﺎﻳﺔ‪ ،‬ﻣﻊ ﻋﺪﻡ ﺗﻔﺮﻏﻪ ﻣﻦ ﻓﺮﺽ ﺍﻟﻌﲔ ﺃﻧﻪ ﻛﺬﺍﺏ‪ ،‬ﻭﺇﻥ ﺯﻋﻢ‬‫ﻓﻨ ‪‬‬
‫ﺃﻥ ﻗﺼﺪﻩ ﺍﳊﻖ‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺮﺍﺑﻊ ﺍﻟﺬﻱ ﻳﺘﻘﺮﺭ ﺑﻪ ﺗﻘﺪﱘ ﺍﳉﻬﺎﺩ ﻋﻨﺪ ﺗﻌﻴﻨﻪ ﻋﻠﻰ ﻏﲑﻩ ‪ :‬ﺃﻥ ﺍﻟﻮﺍﺟﺐ ﺍﳌـﻀﻴ‪‬ﻖ ﻳﻘـﺪﻡ ﻋﻠـﻰ‬
‫ﺍﻟﻮﺍﺟﺐ ﺍﳌﻮﺳ‪‬ﻊ‪ ،‬ﻭﺍﻟﻔﻮﺭﻱ ﻳﻘﺪﻡ ﻋﻠﻰ ﺍﳌﺘﺮﺍﺧﻲ‪ ،‬ﻭﻣﺎ ﳜﺸﻰ ﻓﻮﺍﺗﻪ ﻋﻠﻰ ﻣﺎ ﻻ ﳜﺸﻰ ﻓﻮﺍﺗﻪ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻘﺮﺍﺳﻲ ﺭﲪﻪ ﺍﷲ ﻭﻫﻮ ﻳﺘﺤﺪﺙ ﻋﻦ ﻣﺴﺄﻟﺔ ﺗﻌﺎﺭﺽ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﻣﺎ ﻳﻘﺪﻡ ﻣﻨﻬﺎ ﻭﻣﺎ ﻳـﺆﺧﺮ؛‬
‫"ﺃﻥ ﻫﺬﺍ ﻣﺒﲏ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﻗﺎﻋﺪﺓ ﰲ ﺍﻟﺘﺮﺟﻴﺤﺎﺕ‪ ،‬ﻭﺿﺎﺑﻂ ﻣﺎ ﻗﺪﻣﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﺍﳌﻄﻠﻮﺑـﺎﺕ‪،‬‬
‫ﻭﻫﻲ ﺃﻧﻪ ﺇﺫﺍ ﺗﻌﺎﺭﺿﺖ ﺍﳊﻘﻮﻕ ﻗﺪﻡ ﻣﻨﻬﺎ ﺍﳌﻀﻴﻖ ﻋﻠﻰ ﺍﳌﻮﺳﻊ؛ ﻷﻥ ﺍﻟﺘﻀﻴﻴﻖ ﻳ‪‬ﺸﻌﺮ ﺑﻜﺜﺮﺓ ﺍﻫﺘﻤﺎﻡ ﺻﺎﺣﺐ‬
‫ﺍﻟﺸﺮﻉ ﲟﺎ ﺟﻌﻠﻪ ﻣﻀ‪‬ﻴﻘﹰﺎ ﻭﺃﻥ ﻣﺎ ﺟﻮﺯ ﻟﻪ ﺗﺄﺧﲑﻩ ﻭﺟﻌﻠﻪ ﻣﻮ ‪‬ﺳﻌ‪‬ﺎ ﻋﻠﻴﻪ ﺩﻭﻥ ﺫﻟﻚ‪ .‬ﻭ ﻳﻘﺪﻡ ﺍﻟﻔﻮﺭﻱ ﻋﻠـﻰ‬
‫ﺍﳌﺘﺮﺍﺧﻲ؛ ﻷﻥ ﺍﻷﻣﺮ ﺑﺎﻟﺘﻌﺠﻴﻞ ﻳﻘﺘﻀﻲ ﺍﻷﺭﺟﺤﻴﺔ ﻋﻠﻰ ﻣﺎ ﺟﻌﻞ ﻟﻪ ﺗﺄﺧﲑﺍ‪ .‬ﻭﻳﻘﺪﻡ ﻓﺮﺽ ﺍﻷﻋﻴـﺎﻥ ﻋﻠـﻰ‬
‫ﺍﻟﻜﻔﺎﻳﺔ؛ ﻷﻥ ﻃﻠﺐ ﺍﻟﻔﻌﻞ ﻣﻦ ﲨﻴﻊ ﺍﳌﻜﻠﻔﲔ ﻳﻘﺘﻀﻲ ﺃﺭﺟﺤﻴﺔ ﻋﻠﻰ ﻣﺎ ﹸﻃﻠِﺐ ﻣﻦ ﺍﻟـﺒﻌﺾ ﻓﻘـﻂ‪ ،‬ﻭﻷﻥ‬
‫ﻓﺮﺽ ﺍﻟﻜﻔﺎﻳﺔ ﻳﻌﺘﻤﺪ ﻋﺪ ‪‬ﻡ ﺗﻜﺮﺭ ﺍﳌﺼﻠﺤﺔ ﺑﺘﻜﺮﺭ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺍﻟﻔﻌ ﹸﻞ ﺍﻟﺬﻱ ﺗﺘﻜﺮﺭ ﻣﺼﻠﺤﺘ‪‬ﻪ ﰲ ﲨﻴﻊ ﺻـﻮﺭﻩ‬
‫ﺃﻗﻮﻯ ﰲ ﺍﺳﺘﻠﺰﺍﻡ ﺍﳌﺼﻠﺤﺔ ﻣﻦ ﺍﻟﺬﻱ ﻻ ﺗﻮﺟﺪ ﺍﳌﺼﻠﺤﺔ ﻣﻌﻪ ﺇﻻ ﰲ ﺑﻌﺾ ﺻﻮﺭﻩ‪ .‬ﻭﻟﺬﻟﻚ ﻳﻘﺪﻡ ﻣﺎ ﳜـﺸﻰ‬
‫ﻓﻮﺍﺗﻪ ﻋﻠﻰ ﻣﺎ ﻻ ﳜﺸﻰ ﻓﻮﺍﺗﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﻋﻠﻰ ﺭﺗﺒﺔ ﻣﻨﻪ" ﺍ‪.‬ﻫـ‪.‬‬

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 ‫‪٤١١‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﻭ‪‬ﺬﻩ ﺍﻟﻮﺟﻮﻩ ﺍﻷﺭﺑﻌﺔ ﺍﳌﺘﻘﺪﻣﺔ ﻳﺘﻘﺮﺭ ﺃﻥ ﺍﳉﻬﺎﺩ ﺇﺫﺍ ﺗﻌﲔ ﻓﻬﻮ ﻣﻘﺪﻡ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ ﻋﻠـﻰ‬
‫ﻏﲑﻩ ﻣﻦ ﺍﻟﻨﻮﺍﻓﻞ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻣﻘﺪﻡ ﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﻜﻔﺎﺋﻴﺔ ﺃﻳ‪‬ﺎ ﻛﺎﻧﺖ ﺑﻼ ﺃﺩﱏ ﻧﺰﺍﻉ‪ .‬ﺑﻞ ﻭﻣﻘـﺪ ‪‬ﻡ‬
‫ﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﻌﻴﻨﻴﺔ ﻋﻨﺪ ﻋﺪﻡ ﺇﻣﻜﺎﻥ ﺍﳉﻤﻊ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ؛ ﻛﺎﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﳊﺞ ﻭﻏﲑِﻫﺎ‪.‬‬
‫ﻭﻗﺪ ﻭﺻﻒ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﻓﻘ ‪‬ﻪ ﻣﺮﺍﺗﺐ ﺍﻷﻋﻤﺎﻝ ﺑﺄ‪‬ﺎ ﺣﻘﻴﻘﺔ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺣﻘﻴﻘﺔ ﺍﻟﻌﻤﻞ‬
‫ﲟﺎ ﺟﺎﺀَﺕ ﺑﻪ ﺍﻟﺮﺳﻞ‪ ،‬ﻭﺑﺄﻧﻪ ﺧﺎﺻ ﹸﺔ ﺍﻟﻌﻠﻤﺎ ِﺀ ‪‬ﺬﺍ ﺍﻟﺪﻳﻦ ﻓﻘﺎﻝ ﺭﲪﻪ ﺍﷲ‪" :‬ﻓﺘﻔﻄﻦ ﳊﻘﻴﻘﺔ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻧﻈﺮ ﻣـﺎ‬
‫ﺍﺷﺘﻤﻠﺖ ﻋﻠﻴﻪ ﺍﻷﻓﻌﺎﻝ ﻣﻦ ﺍﳌﺼﺎﱀ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﳌﻔﺎﺳﺪ‪ ،‬ﲝﻴﺚ ﺗﻌﺮﻑ ﻣﺎ ﻳﻨﺒﻐﻲ ﻣـﻦ ﻣﺮﺍﺗـﺐ ﺍﳌﻌـﺮﻭﻑ‬
‫ﻭﻣﺮﺍﺗﺐ ﺍﳌﻨﻜﺮ ﺣﱴ ﺗﻘﺪﻡ ﺃﳘﻬﺎ ﻋﻨﺪ ﺍﳌﺰﺍﲪﺔ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺣﻘﻴﻘﺔ ﺍﻟﻌﻤﻞ ﲟﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺴﻞ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ‬
‫ﺟﻨﺲ ﺍﳌﻌﺮﻭﻑ ﻭﺟﻨﺲ ﺍﳌﻨﻜﺮ ﻭﺟﻨﺲ ﺍﻟﺪﻟﻴﻞ ﻭﻏﲑ ﺍﻟﺪﻟﻴﻞ ﻳﺘﻴﺴﺮ ﻛﺜﲑ‪‬ﺍ‪ ،‬ﻓﺄﻣ‪‬ﺎ ﻣﺮﺍﺗﺐ ﺍﳌﻨﻜـﺮ ﻭﻣﺮﺍﺗـﺐ‬
‫ﺍﻟﺪﻟﻴﻞ ﲝﻴﺚ ‪‬ﺗ ﹶﻘﺪ‪‬ﻡ ﻋﻨﺪ ﺍﻟﺘﺰﺍﺣﻢ ﺃﻋﺮﻑ ﺍﳌﻌﺮﻭﻓﲔ‪ ،‬ﻓﺘﺪﻋﻮ ﺇﻟﻴﻪ‪ ،‬ﻭﺗﻨﻜﺮ ﺃﻧﻜﺮ ﺍﳌﻨﻜﺮﻳﻦ‪ ،‬ﻭﺗـﺮﺟﺢ ﺃﻗـﻮﻯ‬
‫ﺍﻟﺪﻟﻴﻠﲔ ﻓﺈﻧﻪ ﻫﻮ ﺧﺎﺻﺔ ﺍﻟﻌﻠﻤﺎﺀ ‪‬ﺬﺍ ﺍﻟﺪﻳﻦ "ﺍ‪.‬ﻫـ‪.‬‬
‫ﻳﺘﺒﲔ ﳑﺎ ﺳﺒﻖ ﺃﻥ ﺍ‪‬ﺎﻫﺪﻳﻦ‪ ،‬ﺃﻫﻞ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ‪ ،‬ﻓﻴﻤﺎ ﺫﻫﺒﻮﺍ ﺇﻟﻴﻪ ﱂ ﻳﺄﺗﻮﺍ ﺑﺒـﺪﻉ ﻣـﻦ ﺍﻟﻘـﻮﻝ ﺃﻭ‬
‫ﺏ ﻣﺴﻠﻮﻙ‪ ،‬ﻭﺳﺒﻴﻞ ﻣﻄﺮﻭﻕ‪ ،‬ﺃﺳﻼﻓﻬﻢ ﻓﻴﻪ ﺧﲑ ﻣﻦ ﻭﻃﺊ ﺍﳊﺼﻰ‬ ‫ﻣﺴﺘﺤﺪﺙ ﻣﻦ ﺍﻟﻔﻌﻞ ﻛﻴﻒ ﻭﺩﺭ‪‬ﻢ ﺩﺭ ‪‬‬
‫ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﳍﻢ ﺑﺈﺣﺴﺎﻥ‪ ،‬ﻭﻫﻢ ‪‬ﻢ ﻳﻘﺘﺪﻭﻥ‪ ،‬ﻭﻵﺛﺎﺭﻫﻢ ﻳﻘﺘﻔﻮﻥ‪ .‬ﺃﻗﺪﺍﻣ‪‬ﻬﻢ ﰲ ﺍﻟﺜـﺮﻯ‪،‬‬
‫ﻭﻫﺎﻣﺎ‪‬ﻢ ﰲ ﺍﻟﺜﺮﻳﺎ‪ ،‬ﻭﻧﻔﻮﺳﻬﻢ ﺗﺮﻯ ﺇﺭﺍﻗﺔ ﺩﻣﺎﺀ ﺍﳊﻴﺎﺓ ﺩﻭﻥ ﺇﺭﺍﻗﺔ ﻣﺎﺀ ﺍﳌﹸﺤﻴ‪‬ﺎ‪.‬‬
‫ﻼ‪ ،‬ﻓﻤﺎﱄ ﺃﺭﻯ ﺍﻟﻔﺮﺵ ﻗﺪ ﻛﺜﺮ ﻋﻠﻴﻬﺎ‬‫ﺕ ﺇﻻ ﻗﺘ ﹰ‬‫ﺳﺎﺭﻭﺍ ﻭﺣﺎﺩﻳﻬﻢ ﻗﻮ ﹸﻝ ﺍﻟﺰﺑﲑ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪" :‬ﳓ ‪‬ﻦ ﺃﻣ ﹲﺔ ﻻ ﳕﻮ ‪‬‬
‫ﺍﻷﻣﻮﺍﺕ"‪.‬‬
‫ﻳﺮﺩﺩ ﺍﻟﺴﺎﻟﻚ ﻟﺪﺭ‪‬ﻢ ﻗﻮ ﹶﻝ ﺍﻷﻭﻝ‪:‬‬
‫ﷲ ﻣﺼﺮﻋﻲ‬‫ﺐ ﻛﺎ ﹶﻥ ﰲ ﺍ ِ‬‫ﻋﻠﻰ ﺃﻱ ﺟﻨ ٍ‬ ‫ﺖ ﺃﹸﺑﺎﱄ ﺣﲔ ﺃﻗﺘ ﹸﻞ ﻣ‪‬ﺴﻠﻤﹰﺎ‬
‫ﻭﻟﺴ ‪‬‬
‫ﻳﺒﺎﺭِﻙ ﻋﻠﻰ ﺃﻭﺻـﺎ ِﻝ ﺷِﻠ ٍﻮ ‪‬ﻣﻤ‪‬ـﺰﻉ‬ ‫ﺕ ﺍﻹﻟﻪ ﻭﺇﻥ ﻳﺸﺄ‬‫ﻚ ﰲ ﺫﺍ ِ‬ ‫ﻭﺫﻟ ‪‬‬
‫ﺃﻭ ﻗﻮ ﹶﻝ ﺍﻵﺧﺮ‪:‬‬
‫ﻑ ﺍﻟ ‪‬ﺰﺑ‪‬ﺪﺍ‬
‫ﺕ ﻓﹶﺮﻍٍ ﺗﻘﺬ ‪‬‬‫ﻭﺿﺮﺑ ﹰﺔ ﺫﺍ ‪‬‬ ‫ﻟﻜﻨﲏ ﺃﺳﺄ ﹸﻝ ﺍﻟﺮﲪ ‪‬ﻦ ﻣﻐﻔـﺮ ﹰﺓ‬
‫ﲝـﺮﺑ ٍﺔ ﺗ‪‬ﻨ ِﻔ ﹸﺬ ﺍﻷﺣﺸﺎ َﺀ ﻭ ﺍﻟ ﹶﻜِﺒﺪ‪‬ﺍ‬ ‫ﺠﻬِﺰ ﹰﺓ‬
‫ﺃﻭ ﻃﻌ‪‬ﻨ ﹰﺔ ﺑﻴﺪﻱ ‪‬ﺣﺮ‪‬ﺍﻥ ﻣ‪ ‬‬
‫ﷲ ﻣِﻦ ﻏﺎ ٍﺯ ﻭﻗﺪ ‪‬ﺭﺷ‪‬ﺪﺍ‬ ‫ﺃﺭﺷﺪ ‪‬ﻙ ﺍ ُ‬ ‫ﺣﱴ ﻳﻘﺎ ﹶﻝ ﺇِﺫﺍ ‪‬ﻣﺮ‪‬ﻭﺍ ﻋﻠﻰ ﺟﺪﺛﻲ‬
‫ﺃﻭ ﻗﻮ ﹶﻝ ﺍﳉﻤﻊ ﺍﳌﺒﺎﺭﻙ‪:‬‬
‫ﻋﻠﻰ ﺍﳉﻬﺎﺩ ﻣﺎ ﺑﻘﻴﻨﺎ ﺃﺑﺪ‪‬ﺍ‪.‬‬ ‫ﳓﻦ ﺍﻟﺬﻳﻦ ﺑﺎﻳﻌﻮﺍ ﳏﻤﺪﺍ‬
‫ﻓﺄﺋﻤﺘﻬﻢ ﻗﺪ ﺃﻭﺿﺤﻮﺍ ﳍﻢ ﺍﳊﺠﺔ‪ ،‬ﻭﺭﲰﻮﺍ ﳍﻢ ﺍﶈﺠﺔ‪ ،‬ﻭﻋﺒ‪‬ﺪﻭﺍ ﳍﻢ ﺩﺭ‪‬ﻢ‪ ،‬ﻭﺣـ ﱠﺬﺭ‪‬ﻭﻫﻢ ﻣِـﻦ ﺑ‪‬ﻨﻴ‪‬ﺎﺗـﻪ‪،‬‬
‫ﺿ ‪‬ﺮﺑ‪‬ﻮﺍ ﳍﻢ ﻣﻮﻋِـ ‪‬ﺪ‬
‫ﻭﺧﻄﹼﻮﺍ ﳍﻢ ﺧﻄﺔ ﺍﳍﺪﻯ ﻭﺍﻟﺮﺷﺎﺩ‪ ،‬ﺗﻘ ‪‬ﺪﻣ‪‬ﻮﻫ‪‬ﻢ ﰲ ﺍﳌﺴﲑ‪ ،‬ﻭ ‪‬ﺳ‪‬ﺒﻘﹸﻮﻫ‪‬ﻢ ﰲ ﺍﻟﻮﺻﻮﻝ‪ ،‬ﻭﻗﺪ ‪‬‬
‫ﺍﻟﻠﻘﺎﺀ ﻣﻊ ﻣﻦ ﻭﰱ ﺩﻭﻥ ﻣﻦ ﻧﻜﺺ‪.‬‬

‫‪٤١١‬‬
 ‫‪٤١٢‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺿ ‪‬ﻲ ﺍﻟﹼﻠ ‪‬ﻪ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﺭﺿ‪‬ﻮﹾﺍ ‪‬ﻋ‪‬ﻨ ‪‬ﻪ (‪.‬‬
‫)ﻭ‪‬ﺍﻟﺴ‪‬ﺎِﺑﻘﹸﻮ ﹶﻥ ﺍ َﻷ ‪‬ﻭﻟﹸﻮ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤﻬ‪‬ﺎ ِﺟﺮِﻳ ‪‬ﻦ ﻭ‪‬ﺍﻷَﻧﺼ‪‬ﺎ ِﺭ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺍ‪‬ﺗ‪‬ﺒﻌ‪‬ﻮﻫ‪‬ﻢ ِﺑِﺈ ‪‬ﺣﺴ‪‬ﺎ ٍﻥ ‪‬ﺭ ِ‬
‫ﻓﻬﻢ ﳜﺎﻓﻮﻥ ﺃﺷ ‪‬ﺪ ﺍﳋﻮﻑ ﻣﻦ ﺃﻥ ﻳﺘﺨﻠﹼﻔﻮﺍ ﻋﻦ ﻫﺬﺍ ﺍﳌﻮﻋﺪ ﻭﻳﻔﻮﺗ‪‬ﻬﻢ ﺍﻟﻮﻓﺎﺀ ؛ ﻓﻴ‪‬ﺤﺮﻣﻮﺍ ﺍﻟﻠﻘﺎﺀ‪ ،‬ﻓﻬﺎﺟـﺴﻬﻢ‬
‫ﺃﺑﺪ‪‬ﺍ‪ :‬ﻏﺪ‪‬ﺍ ﺃﻟﻘﻰ ﺍﻷﺣﺒﺔ‪ ،‬ﳏ ‪‬ﻤﺪ‪‬ﺍ ﻭﺻﺤﺒﻪ‪.‬‬
‫ﻓﺄﺭﻭﺍﺣﻬﻢ ‪‬ﻴﻢ ﻫﻨﺎﻙ ﻻ ﻫﻨﺎ‪.‬‬
‫ﻓﺎﳉﺴ ‪‬ﻢ ﰲ ﻏﺮﺑ ٍﺔ ﻭﺍﻟﺮﻭﺡ ﰲ ﻭﻃ ِﻦ‬ ‫ﺡ ﻋﻨﺪﻛ ‪‬ﻢ‬‫ﺟﺴﻤﻲ ﻣﻌﻲ ﻏﲑ ﺃ ﱠﻥ ﺍﻟﺮﻭ ‪‬‬
‫ﺡ ﺑـﻼ ﺑﺪ ِﻥ‬
‫ﺡ ﻓﻴﻪ‪ ،‬ﻭﱄ ﺭﻭ ‪‬‬ ‫ﻻ ﺭﻭ ‪‬‬ ‫ﺱ ﻣﲏ ﺃ ﱠﻥ ﱄ ﺑﺪﻧـﹰﺎ‬ ‫ﺐ ﺍﻟﻨﺎ ‪‬‬
‫ﻓﻠﻴﻌﺠ ِ‬
‫ﻭﺃﻧ‪‬ﻰ ﳌﻦ ﻫﺬﺍ ﺷﺄ‪‬ﻢ ﺃﻥ ﻳﻘﻌﺪﻫﻢ ﺍﺑﺘﻼ ٌﺀ ﻋﻦ ﺍﻟﻨﻔﲑ‪ ،‬ﺃﻭ ﺗﺜﲏ ﻋﺰﺍﺋﻤﻬﻢ ﳏﻨ ﹲﺔ ﻋﻦ ﺍﳉﻬـﺎﺩ؛ ﺑـﻞ ﻳﺒـﺎﺩﺭﻭﻥ‬
‫ﻭﻳﺴﺎﻗﺒﻮﻥ ﻭﻳﺮﺩﺩﻭﻥ ﻭﻫﻢ ﻳ‪‬ﻨﺤﺮﻭﻥ ﺗﻘﺪ ‪‬ﳝﺎ ﻟﱪﻫﺎﻥ ﺍﶈﺒﺔ ﺍﻟﺼﺎﺩﻕ‪:‬‬
‫ﺏ‬
‫ﻚ ﺗ‪‬ﺮﺿﻰ ﻭ‪‬ﺍﻷَﻧﺎ ‪‬ﻡ ﻏِﻀﺎ ‪‬‬
‫‪‬ﻭﻟﹶﻴ‪‬ﺘ ‪‬‬ ‫ﻚ ﺗ‪‬ﺤﻠـﻮ ﻭ‪‬ﺍﳊﹶﻴـﺎﺓﹸ ﻣ‪‬ﺮﻳ ‪‬ﺮﹲﺓ‬
‫ﹶﻓﻠﹶﻴ‪‬ﺘ ‪‬‬
‫ﺏ‬
‫ﲔ ﺧ‪‬ﺮﺍ ‪‬‬‫ﲔ ﺍﻟﻌـﺎﻟﹶﻤ ‪‬‬ ‫‪‬ﻭﺑ‪‬ﻴﲏ ‪‬ﻭ‪‬ﺑ ‪‬‬ ‫ﻚ ﻋﺎ ِﻣ ‪‬ﺮ‬‫ﺖ ﺍﻟﱠﺬﻱ ﺑ‪‬ﻴﲏ ‪‬ﻭﺑ‪‬ﻴ‪‬ﻨ ‪‬‬ ‫‪‬ﻭﻟﹶﻴـ ‪‬‬
‫ﺏ‬
‫ﺏ ﺗ‪‬ﺮﺍ ِ‬
‫ﻕ ﺍﻟﺘ‪‬ﺮﺍ ِ‬
‫‪‬ﻭ ﹸﻛ ﱡﻞ ﺍﻟﱠﺬﻱ ﻓﹶﻮ ‪‬‬ ‫ﻚ ﺍﻟ ‪‬ﻮ ‪‬ﺩ ﻓﹶﺎﻟ ﹸﻜ ﱡﻞ ‪‬ﻫ‪‬ﻴ ‪‬ﻦ‬
‫ﺇِﺫﺍ ﺻ‪‬ـ ‪‬ﺢ ﻣِﻨ ‪‬‬
‫ﺇ ﱠﻥ ﺍ‪‬ﺎﻫﺪﻳﻦ‪ ،‬ﺃﻫﻞ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ‪ ،‬ﻟﻴﺴﻮﺍ ﺑﻘﻮ ٍﻡ ﺿﺎﻗﺖ ﻋﻠﻴﻬﻢ ﺃﻧﻔﺴﻬﻢ ﻓﺘﱪﻣـﻮﺍ ‪‬ـﺎ ﻭﺃﺭﺍﺩﻭﺍ ﳍـﺎ‬
‫ﺕ ﻧﻔﺴﻴﺔ ﺗﻌﺸ ‪‬ﻖ ﺍﳌﻮﺕ ﻟﺬﺍﺗﻪ‪،‬‬
‫ﺧﻼﺻ‪‬ﺎ‪ ،‬ﺃﻭ ﻗﻮ ٍﻡ ‪‬ﺳﺪ‪‬ﺕ ﻋﻠﻴﻬﻢ ﺳﺒ ﹸﻞ ﺍﻟﻌﻴﺶ ﻭﻣﻨﺎﻓ ﹸﺬ ﺍﻟﺮﺯﻕ‪ ،‬ﺃﻭ ﺃﺳﺮﻯ ﻋﺎﻫﺎ ٍ‬
‫ﻭﺗﺴﻌﻰ ﻟﻪ ﺑﻜﻞ ﺳﺒﻴﻞ‪ ،‬ﻭﻗﺪ ﺭﺃﺕ ﺍﻟﺪﻧﻴﺎ ﺳﻮﺩﺍﺀ ﻣﻈﻠﻤﺔ‪ ،‬ﻛﻼ ﻭﺭﰊ!‬
‫ﻭﺇﳕﺎ ﻫﻢ ﻗﻮ ‪‬ﻡ ﻋﺮﻓﻮﺍ ﻭﺍﺟﺒﻬﻢ‪ ،‬ﻭﺣﻘﻴﻘ ﹶﺔ ﺍﳌﺮﺍﺩ ﻣﻨﻬﻢ؛ ﻓﺸﻤﺮﻭﺍ ﻋﻦ ﺳﺎﻕ ﺍﻻﺟﺘﻬﺎﺩ‪ ،‬ﻭﺳﻠﻜﻮﺍ ﺳﺒﻴ ﹶﻞ ﺍﳉﻬﺎﺩ‪،‬‬
‫ﻭﱂ ﻳﺘﻌﻠﻠﻮﺍ ﺑﻮﺍﻫﻲ ﺍﻟﻌﻠﻞ‪ ،‬ﻭﺳﺎﻗﻂ ﺍﳊﺠﺞ‪ ،‬ﻟﻴﻌﺬﺭﻭﺍ ﰲ ﺗﺮﻙ ﻫﺬﺍ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﺑﻞ ﻫﺎﻧﺖ ﻋﻠﻴﻬﻢ ﺃﻧﻔﹸـﺴﻬﻢ ﰲ‬
‫ﺕ ﺍﷲ‪ ،‬ﻭﻋﺎ‪‬ﻳﻨ‪‬ﻮﺍ ﺍﻟﻌﺎﻗﺒﺔ ﻭﺃﻳﻘﻨﻮﺍ ‪‬ﺎ‪ ،‬ﻓﺂﺛﺮﻭﺍ ﺍﻟﺒﺎﻗﻴﺔ ﻋﻠﻰ ﺍﻟﻔﺎﻧﻴﺔ‪ ،‬ﻭﺍﻵﺟﻠﺔ ﻋﻠﻰ ﺍﻟﻌﺎﺟﻠﺔ‪ ،‬ﻓﻜـﺎﻥ ﻣﻨـﻬﻢ‬ ‫ﺫﺍ ِ‬
‫ﺲ ﻭﺍﻟﻨﻔﻴﺲ‪ ،‬ﳏﺒﺔ ﳌﻮﻻﻫﻢ ﻭﺗﻘ ‪‬ﺮﺑ‪‬ﺎ ﳋﺎﻟﻘﻬﻢ‪ ،‬ﻭﻗﺪ ﺭﺃﻭﺍ ﺃﻥ ﺍﻟﺪﻧﻴﺎ ﲟﺎ‬ ‫ﺍﳌﺴﺎﺭﻋﺔ ﻟﺒﺬﻝ ﺍﻟﻐﺎﱄ ﻭﺍﻟﺮﺧﻴﺺ‪ ،‬ﻭﺍﻟﻨﻔ ِ‬
‫ﺤﺒ‪‬ﻮﻧ‪‬ـ ‪‬ﻪ (‪ ،‬ﻓﺠـﺎﺩﻭﺍ‬
‫ﺤ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ِ‬
‫ﻓﻴﻬﺎ ﺃﺣﻘ ‪‬ﺮ ﻣِﻦ ﺃﻥ ﺗ‪‬ﻘ ِﻌﺪ‪‬ﻫﻢ ﻋﻦ ﻧﻴ ِﻞ ﳏﺒﺔ ﺍﷲ ﻭﺭﺿﺎﻩ‪ .‬ﻓﻤﻀﻮﺍ ﻭﺣﺎﺩﻳﻬﻢ ) ‪‬ﻳ ِ‬
‫ﺑﻨﻔﻮﺳﻬﻢ ﻳﻮﻡ ﺃﻥ ﺿ ‪‬ﻦ ‪‬ﺎ ﺍﻟﻜﺜﲑﻭﻥ‪ ،‬ﻭﺑﺬﻟﻮﺍ ﺩﻣﺎﺀﻫﻢ ﺭﺧﻴﺼﺔ ﻳﻮﻡ ﺃﻥ ﲞﻞ ‪‬ﺎ ﺍﳌﺪﻋﻮﻥ‪.‬‬
‫ﻀ ﹸﻞ ﺍﻟﹼﻠ ِﻪ ‪‬ﻳ ‪‬ﺆﺗِﻴ ِﻪ ﻣ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ﻭ‪‬ﺍﻟﹼﻠ ‪‬ﻪ ﻭ‪‬ﺍ ِﺳ ‪‬ﻊ ‪‬ﻋﻠِـﻴ ‪‬ﻢ (‪،‬‬
‫ﻚ ﹶﻓ ‪‬‬
‫ﻭﻫﺬﺍ ﻭﺍﷲ ﺇﳕﺎ ﻫﻮ ﳏﺾ ﻓﻀﻞ ﻣﻦ ﺍﷲ ﻋﻠﻴﻬﻢ‪ ) ،‬ﹶﺫِﻟ ‪‬‬
‫ﻭﻓﻀﻞ ﺍﷲ ﻫﺬﺍ ﻻ ﻳﻮﻓﻖ ﻟﻪ ﻛ ﱡﻞ ﺃﺣﺪ؛ ﻓﺄﻫﻠﹸﻪ ﻫﻢ ﺍﳌﺼﻄﻔﻮﻥ ﺍﻷﺧﻴﺎﺭ‪ ،‬ﺍﳌﻔﻀﻠﻮﻥ ﻋﻠﻰ ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻌـﺎﳌﲔ‪،‬‬
‫ﻭﺍﷲ ﺃﻋﻠﻢ ﺣﻴﺚ ﻳﻀﻊ ﻓﻀﻠﻪ ﻭﻣﻨﺘﻪ‪ ،‬ﻓﺎ‪‬ﺎﻫﺪﻭﻥ ﻫﻢ ﺧﲑﺓ ﺍﷲ ﻣﻦ ﺧﻠﻘﻪ‪ ،‬ﻟﺒ‪‬ﻮﺍ ﻧﺪﺍﺀ ﺧﺎﻟﻘﻬﻢ ﻹﻣﻀﺎﺀ ﺍﻟﻌﻘﺪ‬
‫ﳉ‪‬ﻨ ﹶﺔ ‪‬ﻳﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ ﻓِﻲ ﺳ‪‬ـﺒِﻴ ِﻞ ﺍﻟﻠﹼـ ِﻪ‬‫ﺴ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻣﻮ‪‬ﺍﹶﻟﻬ‪‬ﻢ ِﺑﹶﺄ ﱠﻥ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﺍ ﹶ‬
‫ﲔ ﺃﹶﻧ ﹸﻔ ‪‬‬
‫ﻭﺗﺴﻠﻴﻢ ﺍﳌﺒﻴﻊ‪ِ ) :‬ﺇ ﱠﻥ ﺍﻟﹼﻠ ‪‬ﻪ ﺍ ‪‬ﺷﺘ‪‬ﺮ‪‬ﻯ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺸﺮ‪‬ﻭﹾﺍ‬
‫ﹶﻓ‪‬ﻴ ﹾﻘ‪‬ﺘﻠﹸﻮﻥﹶ ‪‬ﻭ‪‬ﻳ ﹾﻘ‪‬ﺘﻠﹸﻮ ﹶﻥ ‪‬ﻭﻋ‪‬ﺪﹰﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺣ ﹼﻘﹰﺎ ﻓِﻲ ﺍﻟ‪‬ﺘ ‪‬ﻮﺭ‪‬ﺍ ِﺓ ﻭ‪‬ﺍ ِﻹﳒِﻴ ِﻞ ﻭ‪‬ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻭﻓﹶﻰ ِﺑ ‪‬ﻌ ‪‬ﻬﺪِ ِﻩ ِﻣ ‪‬ﻦ ﺍﻟﻠﹼـ ِﻪ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘﺒ‪‬ـ ِ‬
‫ﻚ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ﹶﻔ ‪‬ﻮ ‪‬ﺯ ﺍﹾﻟ ‪‬ﻌﻈِﻴ ‪‬ﻢ (‪.‬‬
‫ِﺑ‪‬ﺒ‪‬ﻴ ِﻌ ﹸﻜ ‪‬ﻢ ﺍﱠﻟﺬِﻱ ﺑ‪‬ﺎ‪‬ﻳ ‪‬ﻌﺘ‪‬ﻢ ِﺑ ِﻪ ‪‬ﻭ ﹶﺫِﻟ ‪‬‬
‫ﺲ ﳏ ‪‬ﻤ ٍﺪ ِﺑﻴ‪‬ﺪﻩ ﻟﻮﻻ ﺃﻥ‬ ‫ﻭﻫﻢ ﺍﳌﺘﺄﺳﻮﻥ ﺍﳌﻘﺘﺪﻭﻥ ﺑﺴﻴ‪‬ﺪ ﺍﳋﻠﻖ ‪-‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ -‬ﺍﻟﻘﺎﺋﻞ‪" :‬ﻭﺍﻟﺬﻱ ﻧﻔ ‪‬‬
‫ﺕ ﺧﻼﻑ ﺳﺮﻳﺔ ﺗﻐﺰﻭ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﺑﺪ‪‬ﺍ‪ ،‬ﻭﻟﻜﻦ ﻻ ﺃﺟﺪ ﺳﻌ ﹰﺔ ﻓﺄﲪﻠـﻬﻢ‪ ،‬ﻭﻻ‬
‫ﺃﺷﻖ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ؛ ﻣﺎ ﻗﻌﺪ ‪‬‬

‫‪٤١٢‬‬
‫‪٤١٣‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﳚﺪﻭﻥ ﺳﻌﺔ‪ ،‬ﻭﻳﺸﻖ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺘﺨﻠﻔﻮﺍ ﻋﲏ‪ ،‬ﻭﺍﻟﺬﻱ ﻧﻔﺲ ﳏﻤﺪ ﺑﻴﺪﻩ ﻟﻮﺩﺩﺕ ﺃﻥ ﺃﻏـﺰﻭ ﰲ ﺳـﺒﻴﻞ ﺍﷲ‬
‫ﻓﹸﺄﻗﺘﻞ‪ ،‬ﰒ ﺃﻏﺰﻭ ﻓﺄﻗﺘﻞ‪ ،‬ﰒ ﺃﻏﺰﻭ ﻓﺄﻗﺘﻞ"‪.‬‬
‫ﻭﺭﺣﻢ ﺍﷲ ﺍﻟﻘﺎﺋﻞ؛ "ﺇﳕﺎ ﻫﻮ ﺑﺬﻝ ﺍﻟﺮﻭﺡ ﻭﺇﻻ ﻓﻼ ﺗﺸﺘﻐﻞ ﰲ ﺍﻟﺘﺮﻫﺎﺕ"‪.‬‬
‫ﺇﻥ ﺃﻭﻝ ﻗﺪﻡ ﰲ ﺍﻟﻄﺮﻳﻖ ﺑﺬ ﹸﻝ ﺍﻟﺮﻭﺡ‪ ...‬ﻫﺬﻩ ﺍﳉﺎﺩﺓ ﻓﺄﻳﻦ ﺍﻟﺴﺎﻟﻚ‪..‬؟‬
‫ﻭﺭﺣﻢ ﺍﷲ ﺍﻟﺸﻴ ‪‬ﺦ ﺃﺑﺎ ﺃﻧﺲ ﺍﻟﺸﺎﻣﻲ ﻳﻮﻡ ﺃﻥ ﻗﺎﻝ ﱄ ﻳﻮﻣ‪‬ﺎ ﻣﺜﺒﺘ‪‬ﺎ ﻭﻣﺴﻠﻴ‪‬ﺎ‪" :‬ﻳﺎ ﻓﻼﻥ! ﺳﻨﺒﻘﻰ ﳓﻔ ‪‬ﺮ ﺑﺎﻟـﺼﺨﺮ‬
‫ﺣﱴ ﻧﺼﻨﻊ ﳎﺪ‪‬ﺍ ﻷﻣﺘﻨﺎ"‬
‫ﻭﺩﻣـﻌﻲ ﻣـﺮﺍﻓـ ‪‬ﻖ ﻟﺸﻬﻴﻘـﻲ‬ ‫ﲔ ﻗﺪ ﺣﻼ‬
‫ﻗﺎﻝ ﱄ ﺻـﺎﺣﱯ ﻭﺍﻟﺒ ‪‬‬
‫ﺖ ﺃﺑﻜﻲ ﻋﻠﻴﻚ ﻃﻮﻝ ﺍﻟﻄﺮﻳﻖ‬ ‫ﻗﻠ ‪‬‬ ‫ﻣﺎ ﺗ‪‬ﺮﻯ ﺗﺼﻨﻊ ﰲ ﺍﻟﻄﺮﻳﻖ ﺑﻌﺪﻱ؟‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬
‫ﺐ ﻋﻠﻰ ﺃﻣﺮﻩ‪ ،‬ﻭﻟﻜﻦ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻻ ﻳﻌﻠﻤﻮﻥ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ ﺭ ‪‬‬
‫ﻭﺍﷲ ﻏﺎﻟ ‪‬‬

‫‪٤١٣‬‬
 ‫‪٤١٤‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﻔﻬﺮﺱ ﺍﻟﻌﺎﻡ‬

‫ﻣﻘﺪﻣﺔ ﻫﺎﻣﺔ ‪٢ .........................................................................................................‬‬

‫ﻣﻘﺪﻣﺔ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪٧ .................................................................................................‬‬
‫ﺃﻭﻻ‪ -‬ﻧﺸﺄﺓ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻛﺎﻧﺖ ﻧﺸﺄﺓ ﻃﻴﺒﺔ ﻃﺎﻫﺮﺓ ﻛﺮﳝﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ ‪١٥ ........................................‬‬
‫ﺛﺎﻧﻴﺎ – ﻗﺮﺏ ﺍﳌﺴﺠﺪ )) ﻣﺴﺠﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ (( ﻣﻦ ﺑﻴﺘﻪ ﺣﻴﺚ ﺻﺎﺭ ﺑﻴﺘﻪ ﺍﻟﺜﺎﱐ ﻭﻣﻦ ﻛﺎﻥ ﺑﻴﺘﻪ‬
‫ﺍﳌﺴﺠﺪ ﻓﺄﻧﻌﻢ ﺑﻪ ﻣﻦ ﺑﻴﺖ‪١٦ ..........................................................................................‬‬
‫ﺛﺎﻧﻴﺎ – ﻗﺮﺏ ﺍﳌﺴﺠﺪ )) ﻣﺴﺠﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ (( ﻣﻦ ﺑﻴﺘﻪ ﺣﻴﺚ ﺻﺎﺭ ﺑﻴﺘﻪ ﺍﻟﺜﺎﱐ ﻭﻣﻦ ﻛﺎﻥ ﺑﻴﺘﻪ‬
‫ﺍﳌﺴﺠﺪ ﻓﺄﻧﻌﻢ ﺑﻪ ﻣﻦ ﺑﻴﺖ‪١٧ ..........................................................................................‬‬
‫ﺛﺎﻟﺜﺎ – ﻗﺮﺏ ﺑﻴﺘﻪ ﻣﻦ ﺍﳌﻘﱪﺓ ﺣﻴﺚ ﻛﺎﻧﺖ ﺗﺬﻛﺮﻩ ﺑﺎﳌﻮﺕ ﺍﻟﺬﻱ ﻻ ﻣﻔﺮ ﻣﻨﻪ ﻓﻴﻬﺎ ﺍﻟﻘﺮﻳﺐ ﻭﺍﻟﺒﻌﻴﺪ ﻭﻓﻴﻬﺎ ﺍﻟﺼﺎﱀ ﻭﺍﻟﻄﺎﱀ‬
‫‪١٨ ...................................................................................................................‬‬
‫ﺭﺍﺑﻌﺎ – ﻧﻈﺮﺗﻪ ﺍﻟﺒﻌﻴﺪﺓ ﺇﱃ ﻓﻠﺴﻄﲔ ﺍﳊﺒﻴﺒﺔ ﺍﳌﻐﺘﺼﺒﺔ ﻭﺍﻟﱵ ﻻ ﻳﻔﺼﻞ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﺳﻮﻯ ‪‬ﺮ ﺻﻐﲑ ﻣﻦ ﺍﻟﺴﻬﻞ ﺟﺪﺍ ﻋﺒﻮﺭﻩ‬
‫‪٢١ ...................................................................................................................‬‬
‫ﺧﺎﻣﺴﺎ – ﻭﰲ ﺍﳌﺴﺠﺪ ﺗﻠﻘﻦ ﺍﻟﻌﻠﻢ ﻭﺑﺪﺃ ﺍﻟﻔﻜﺮ ﺍﳉﻬﺎﺩﻱ ﻳﻨﻀﺞ ﺭﻭﻳﺪﺍ ﺭﻭﻳﺪﺍ ﻭﻻ ﺳﻴﻤﺎ ﺃﻧﻪ ﻳﺴﻤﻊ ﺑﺄﺧﺒﺎﺭ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﻻ‬
‫ﺳﻴﻤﺎ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻓﺘﻤﲎ ﺃﻥ ﻳﻜﻮﻥ ﺑﻴﻨﻬﻢ ‪٢٢ ..........................................................................‬‬
‫ﺳﺎﺩﺳﺎ‪ -‬ﻭﻣﻦ ﺻﻔﺎﺗﻪ ﺍﻟﱵ ﺫﻛﺮﺕ ﺍﻟﺼﻤﺖ ﺍﻟﻄﻮﻳﻞ‪٢٣ .................................................................‬‬
‫ﺳﺎﺑﻌﺎ –ﺫﻫﺎﺑﻪ ﻟﻠﺠﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﻫﻮ ﱂ ﻳﺘﺠﺎﻭﺯ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﻋﻤﺮﻩ ﻓﻴﺸﺎﺭﻙ ﰲ ﺍﳉﻬﺎﺩ ﰲ‬
‫ﺳﺒﻴﻞ ﺍﷲ ﶈﺎﺭﺑﺔ ﺃﻋﺪﺍﺀ ﺍﷲ ﺗﻌﺎﱃ ‪٢٤ ...................................................................................‬‬
‫ﺛﺎﻣﻨﺎ – ﻭﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻳﺰﻭﺝ ﺃﺣﺪ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺍﻟﺬﻳﻦ ﻓﻘﺪﻭﺍ ﺳﺎﻗﻬﻢ ﰲ ﺍﳉﻬﺎﺩ ﻳﺰﻭﺟﻪ ﺇﺣﺪﻯ ﺃﺧﻮﺍﺗﻪ ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺣﺴﻪ‬
‫ﺍﻹﺳﻼﻣﻲ ﺍﳌﺮﻫﻒ ﻓﻬﻮ ﻳﺮﻳﺪ ﺃﻥ ﻳﻜﺎﻓﺌﻪ ﻋﻠﻰ ﻋﻤﻠﻪ ﺍﳉﻬﺎﺩﻱ ﻭﻳﻘﺘﺪﻱ ﺑﺎﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻭﺃﻧﻌﻢ ﺑﻪ ﻣﻦ ﺍﻗﺘﺪﺍﺀ ﳓﻦ ﺑﺄﻣﺲ‬
‫ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ ‪٢٦ ........................................................................................................‬‬
‫ﺗﺎﺳﻌﺎ‪ -‬ﲤﻴﺰﺕ ﺷﺨﺼﻴﺔ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ ﲝﺐ ﺍﳊﺮﻳﺔ ﻭﺍﻟﺒﺤﺚ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﻭﻣﻦ ﰒ ﻛﺎﻥ ﻳﻜﺮﻩ ﺍﻟﺘﺒﻌﻴﺔ ﺍﻟﻌﻤﻴﺎﺀ ‪٢٧ ..‬‬
‫ﻋﺎﺷﺮﺍ – ﺍﻟﺰﺭﻗﺎﻭﻱ ﳛﺐ ﺍﻷﻭﻻﺩ ﻛﺜﲑﺍ ﻭﻳﺘﻤﲎ ﺃﻥ ﻳﺄﺗﻴﻪ ﻛﻞ ﻳﻮﻡ ﻭﻟﺪ‪٢٨ ...............................................‬‬
‫ﺍﳊﺎﺩﻱ ﻋﺸﺮ – ﳌﺎ ﺗﻮﻗﻒ ﺍﳉﻬﺎﺩ ﺍﻷﻓﻐﺎﱐ ﻭﺃﻭﻗﻊ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﺑﲔ ﺍ‪‬ﺎﻫﺪﻳﻦ ﻭﺍﺳﺘﻠﻢ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻣﻦ ﱂ ﻳﻜﻦ ﻟﻪ ﺑﺎﻉ ﰲ‬
‫ﺍﳉﻬﺎﺩ ﺿﺪ ﺍﻟﺸﻴﻮﻋﻴﲔ ﺍﺿﻄﺮ ﻟﺘﺮﻙ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻷﺭﺩﻥ ‪٢٩ ................................................‬‬
‫‪ - ٥‬ﻛﺎﻥ ﺻﺪﺍﻋﺎ ﺑﺎﳊﻖ ﻻ ﳜﺎﻑ ﰲ ﺍﷲ ﻟﻮﻣﺔ ﻻ ﺋﻢ ‪٣٦ ..............................................................‬‬
‫‪ -٦‬ﺣﻨﻴﻨﻪ ﺇﱃ ﺃﻣﻪ ﺍﻟﱵ ﺭﺑﺘﻪ ﺑﻌﺪ ﻭﻓﺎﺓ ﺃﺑﻴﻪ ﺣﻴﺚ ﻛﺎﻥ ﳛﺒﻬﺎ ﺣﺒﺎ ﲨﺎ ‪٣٨ ............................................‬‬
‫‪ – ٧‬ﻣﺮﺍﻓﻌﺘﻪ ﻫﻮ ﻭ ﺍﳌﻘﺪﺳﻲ ﺃﺛﻨﺎﺀ ﺍﶈﺎﻛﻤﺔ‪٤٢ ......................................................................‬‬
‫‪ -٨‬ﲢﺬﻳﺮ ﺍﻟﺪﺍﻋﻴﺔ ﺍﻹﺳﻼﻣﻲ ﻟﻴﺚ ﺷﺒﻴﻼﺕ ﰲ ﺍﻟﺴﺠﻦ ﺍﻟﱰﻻﺀ ﻣﻦ ﺍﳉﻠﻮﺱ ﻣﻊ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻭﺍﳌﻘﺪﺳﻲ ‪٥٦ .............‬‬
‫ﻭﻫﺬﺍ ﺃﻣﺮ ﻃﺒﻴﻌﻲ ﻓﻜﻞ ﺇﻧﺎﺀ ﺑﺎﻟﺬﻱ ﻓﻴﻪ ﻳﻨﻀﺢ‪٥٦ ................................................................... .‬‬
‫‪ -٩‬ﻟﻘﺪ ﺃﻳﻘﻦ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺴﻨﻮﺍﺕ ﺍﳋﻤﺲ ﺃﻥ ﺍﻻﺣﺘﻜﺎﻡ ﺇﱃ ﻣﻨﻬﺞ ﺍﷲ ﰲ ﻛﺘﺎﺑﻪ ﻟﻴﺲ ﻧﺎﻓﻠﺔ ﻭﻻ ﺗﻄﻮﻋﺎ ﻭﻻ‬
‫ﻣﻮﺿﻊ ﺍﺧﺘﻴﺎﺭ ‪ ،‬ﺇﳕﺎ ﻫﻮ ﺍﻹﳝﺎﻥ ‪٥٧ ............................................................................. . .‬‬

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 ‫‪٤١٥‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﺜﺎﱐ ﻋﺸﺮ – ﻛﺎﻥ ﻳﺘﻄﻠﻊ ﺇﱃ ﺍﳋﻼﺹ ﻣﻦ ﻫﺬﺍ ﺍﻟﺴﺠﻦ ﺍﻟﻈﺎﱂ ﺃﻫﻠﻪ ﻭﲟﺠﺮﺩ ﺧﺮﻭﺟﻪ ﻣﻦ ﺍﻟﺴﺠﻦ ﻫﺎﺟﺮ ﺇﱃ ﺃﺭﺽ ﺍﷲ‬
‫ﺍﻟﻮﺍﺳﻌﺔ ‪٦٤ ............................................................................................................‬‬
‫ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ – ﻛﺎﻥ ﺍﻟﻄﻐﺎﺓ ﰲ ﺍﻷﺭﺩﻥ ﻗﺪ ﺃﻭﺣﻮﺍ ﺇﻟﻴﻪ ﺑﺎﳋﺮﻭﺝ ﻣﻨﻬﺎ ﻟﻜﻮﻧﻪ ﻳﺸﻜﻞ ﺧﻄﺮﺍ ﻛﺒﲑﺍ ﻋﻠﻰ ﺍﻟﻄﻐﺎﺓ ﻭﻳﻘﺾ‬
‫ﻣﻀﺎﺟﻌﻬﻢ ‪٦٩ .........................................................................................................‬‬
‫‪ -١‬ﺍﻟﺮﻛﻮﻥ ﺇﱃ ﺍﻟﻈﺎﳌﲔ ﻭﻓﻴﻪ ﻣﺎ ﻓﻴﻪ ﺣﻴﺚ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﳏﺬﺭﺍ ﻣﻦ ﺫﻟﻚ ‪٦٩ .....................................‬‬
‫‪ -٢‬ﳎﺎ‪‬ﺔ ﺍﻟﻈﺎﳌﲔ ﺑﺎﻟﻘﻮﺓ ﺇﻥ ﻛﺎﻧﺖ ﻣﻮﺟﻮﺩﺓ ﻭﱂ ﺗﻜﻦ ﻣﻮﺟﻮﺩﺓ ﺁﻧﺬﺍﻙ ‪٦٩ .........................................‬‬
‫‪ -٣‬ﺍﳍﺠﺮﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪٦٩ ........................................................................................‬‬
‫ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ – ﻟﻘﺪ ﻛﺎﻥ ﻳﺮﻳﺪ ﺃﻥ ﻳﺬﻫﺐ ﺇﱃ ﺍﻟﺸﻴﺸﺎﻥ ﳌﺴﺎﻋﺪﺓ ﺇﺧﻮﺍﻧﻪ ﻫﻨﺎﻙ ﺑﺴﺒﺐ ﻗﻠﺘﻬﻢ ‪٧٠ .........................‬‬
‫ﺍﳋﺎﻣﺲ ﻋﺸﺮ – ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﺪﺭ ﻟﻪ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻟﺸﻴﺸﺎﻥ ﻓﻘﺪ ﺫﻫﺐ ﺇﱃ ﺑﺎﻛﺴﺘﺎﻥ ﻛﻲ ﳚﺪ ﺍﻟﺴﺒﻴﻞ ﻭﻟﻜﻦ ﺍﻟﻄﺮﻳﻖ‬
‫ﺃﻭﺻﺪ ﺃﻣﺎﻣﻪ ﻭﺗﻘﻮﻡ ﺟﻼﻭﺯﺓ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺒﺎﻛﺴﺘﺎﱐ ﺑﺈﻟﻘﺎﺀ ﺍﻟﻘﺒﺾ ﻋﻠﻴﻪ ﻭﺳﺠﻨﻪ ﻷﻧﻪ ﻻ ﳝﻠﻚ ﻭﺛﻴﻘﺔ !!! ‪٧٥ ..................‬‬
‫ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ – ﺍﺿﻄﺮ ﻟﻠﺨﺮﻭﺝ ﻣﻦ ﺑﺎﻛﺴﺘﺎﻥ ﻣﻘﻴﺪﺍ ﺑﺎﻷﻏﻼﻝ ﻭﱂ ﻳﻜﻦ ﺃﻣﺎﻣﻪ ﺳﻮﻯ ﺍﻟﺬﻫﺎﺏ ﻷﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﺍﻟﱵ ﻛﺎﻥ‬
‫ﳛﻜﻤﻬﺎ ﺍﻟﻄﺎﻟﺒﺎﻥ ‪٧٦ ...................................................................................................‬‬
‫ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ – ﻭﰲ ﻫﲑﺍﺕ ﻛﺎﻥ ﻳﺪﺭﺏ ﺃﺗﺒﺎﻋﻪ ﻟﻴﻞ ‪‬ﺎﺭ ﻭﻳﻌﺒﺌﻬﻢ ﻟﻴﻮﻡ ﻻ ﺭﻳﺐ ﻓﻴﻪ ‪٧٨ .................................‬‬
‫ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ – ﺍﳊﺼﺎﺭ ﰲ ﻫﲑﺍﺕ ﻭﻓﻴﻪ ﺃﻣﻮﺭ ‪٨١ ..................................................................... :‬‬
‫‪ -١‬ﻟﻘﺪ ﻗﺎﻣﺖ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻭﻣﻌﻬﺎ ﺟﻞ ﺩﻭﻝ ﺍﻟﻌﺎﱂ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻰ ﺩﻭﻟﺔ ﻃﺎﻟﺒﺎﻥ ﺍﳌﺴﻠﻤﺔ ﲝﺠﺔ ﻋﺪﻡ‬
‫ﺗﺴﻠﻴﻤﻬﺎ ﺍﻟﺸﻴﺦ ﺍ‪‬ﺎﻫﺪ ﺃﺳﺎﻣﺔ ﺑﻦ ﻻﺩﻥ ﺣﻔﻈﻪ ﺍﷲ ﻭﻟﻮ ﻛﺎﻥ ﰲ ﺃﻳﺔ ﺩﻭﻟﺔ ﻋﺮﺑﻴﺔ ﻷﺳﻠﻤﺘﻪ ﻋﻠﻰ ﻃﺒﻖ ﻣﻦ ﺫﻫﺐ ﻷﻣﺮﻳﻜﺎ‬
‫ﻟﺘﺮﺿﻰ ﻋﻨﻬﻢ ﻭﻟﻮ ﻏﻀﺐ ﺍﷲ ﻋﻠﻴﻬﻢ ﻷ‪‬ﻢ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﻠﻘﺎﺋﻪ ﺃﺻﻼ ‪٨١ ..............................................‬‬
‫‪ -٢‬ﻟﻘﺪ ﻗﺎﻡ ﲢﺎﻟﻒ ﺍﻟﺸﻤﺎﻝ ﻭﺭﺍﻓﻀﺔ ﺇﻳﺮﺍﻥ ﲝﺼﺎﺭ ﻫﲑﺍﺕ ﻓﺼﺎﺭ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻭﲨﺎﻋﺘﻪ ﺑﲔ ﻓﻜﻲ ﻛﻤﺎﺷﺔ ‪٨٥ ..........‬‬
‫‪ -٣‬ﻟﻘﺪ ﺻﺎﺭ ﻛﺜﲑ ﻣﻨﻬﻢ ﲢﺖ ﺍﻷﺳﺮ ﻧﺘﻴﺠﺔ ﻟﺬﻟﻚ ﺣﻴﺚ ﻻ ﳝﻠﻜﻮﻥ ﺃﺳﻠﺤﺔ ﺛﻘﻴﻠﺔ ﻟﲑﺩﻭﺍ ﻋﻠﻰ ﺃﻭﻟﺌﻚ ﺍﻟﻔﺠﺎﺭ ﻓﻤﺎﺫﺍ‬
‫ﻓﻌﻞ ﺃﺑﻮ ﻣﺼﻌﺐ ﻭﻫﻮ ﰲ ﺃﺣﻠﻚ ﺍﻟﻈﺮﻭﻑ ؟؟ ‪٩٣ ...................................................................‬‬
‫‪ -٤‬ﻋﺒﻘﺮﻳﺘﻪ ﺍﻟﻌﺴﻜﺮﻳﺔ ‪٩٥ .........................................................................................‬‬
‫‪ -٥‬ﻭﻛﺬﻟﻚ ﺩﻓﺎﻋﻪ ﺍﳌﺴﺘﻤﻴﺖ ﻭﻣﻦ ﻣﻌﻪ ﰲ ﻗﻨﺪﻫﺎﺭ ‪٩٥ .............................................................‬‬
‫ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ – ﻓﻜﺮﻩ ﺍﳊﺮﻛﻲ ﺍﻟﺘﻨﻈﻴﻤﻲ‪٩٦ ............................................................................‬‬
‫‪-١‬ﺃﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﺍﳉﻤﺎﻋﺔ ‪٩٦ .......................................................................................‬‬
‫‪ -٢‬ﻣﺎ ﻫﻲ ﺃﻫﻢ ﺻﻔﺎﺕ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ؟ ‪١٠١ .................................................................... :‬‬
‫ﺍﻟﻌﺸﺮﻭﻥ ‪ -‬ﺍﻟﺰﺭﻗﺎﻭﻱ ﰲ ﺍﻟﻌﺮﺍﻕ ﻭﻫﻨﺎ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ﰲ ﺃﻣﻮﺭ ﻛﺜﲑﺓ ﻣﻨﻬﺎ ‪١١١ .................................. :‬‬
‫‪ -١‬ﳌﺎﺫﺍ ﺍﺧﺘﺎﺭ ﺍﻟﻌﺮﺍﻕ ؟ ‪١١٧ .....................................................................................‬‬
‫‪ -٢‬ﻣﺎﺫﺍ ﻓﻌﻞ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻗﺒﻞ ﺍﺟﺘﻴﺎﺡ ﺍﻟﻌﺮﺍﻕ ؟ ‪١١٧ ................................................................‬‬
‫* ﺃﻭﻻ ‪ -‬ﻋﻤﻠﻴﺎﺕ ﳓﺮ ﺍﻟﻌﻠﻮﺝ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﺘﻌﺎﻭﻧﲔ ﻣﻊ ﺍﶈﺘﻞ ‪١١٨ ...............................................‬‬
‫ﺛﺎﻧﻴﺎ – ﻋﻤﻠﻴﺎﺕ ﺍﻻﺧﺘﻄﺎﻑ ﻓﻘﺪ ﻛﺎﻥ ﻣﻦ ﺃﺳﻠﻮﺏ ﺍ‪‬ﺎﻫﺪﻳﻦ ﰲ ﺍﻟﻌﺮﺍﻕ ﻋﻤﻠﻴﺎﺕ ﺍﺧﺘﻄﺎﻑ ﻋﺪﻳﺪﺓ‬ ‫•‬
‫ﻭﻣﺎ ﺯﺍﻟﺖ ﻭﺫﻟﻚ ﻷﻥ ﻓﻴﻬﺎ ﻧﻜﺎﻳﺔ ﻋﻈﻴﻤﺔ ﺑﺎﻟﻌﺪﻭ ‪١٢٥ ...........................................................‬‬
‫‪-‬ﺛﺎﻟﺜﺎ‪ -‬ﺍﻟﻌﻠﻤﻴﺎﺕ ﺍﻻﺳﺘﺸﻬﺎﺩﻳﺔ ﻭﻛﺎﻥ ﳍﺎ ﺩﻭﺭ ﻛﺒﲑ ﺟﺪﺍ ﰲ ﺍﻟﻨﻜﺎﻳﺔ ﺑﺎﻟﻌﺪﻭ ﻭﻫﺬﻩ ﻻ ﺗﺴﺘﻄﻴﻊ ﻗﻮﺓ ﰲ‬ ‫•‬
‫ﺍﻷﺭﺽ ﺃﻥ ﺗﻘﻒ ﰲ ﻃﺮﻳﻘﻬﺎ ‪١٢٦ ...............................................................................‬‬

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 ‫‪٤١٦‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫‪ -‬ﺭﺍﺑﻌﺎ – ﻋﻤﻠﻴﺎﺕ ﺍﻻﻏﺘﻴﺎﻝ ‪١٢٧ ............................................................‬‬ ‫•‬

‫‪-‬ﺧﺎﻣﺴﺎ‪ -‬ﻣﻮﻗﻒ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻣﻦ ﺍﻟﺮﺍﻓﻀﺔ ‪١٢٨ ................................................‬‬ ‫•‬
‫ﺳﺎﺩﺳﺎ‪ -‬ﻣﻮﻗﻔﻪ ﻣﻦ ﺍﻟﱪﺯﺍﱐ ﻭﻃﺎﻟﺒﺎﱐ ﺍﻟﻜﺮﺩﻳﲔ ‪١٤٣ ..........................................‬‬ ‫•‬
‫ﺳﺎﺑﻌﺎ – ﺿﻢ ﺃﺟﻨﺤﺔ ﺍﳉﻬﺎﺩ ﲢﺖ ﺭﺍﻳﺔ ﻭﺍﺣﺪﺓ ﺑﻌﻨﻮﺍﻥ )) ﲨﺎﻋﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳉﻬﺎﺩ (( ‪١٤٧ .....‬‬ ‫•‬
‫ﺛﺎﻣﻨﺎ ‪ -‬ﳛﺎﻭﻝ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻭﺍﳌﻨﺎﻓﻘﲔ ﺍﻟﺘﻘﻠﻴﻞ ﻣﻦ ﺷﺄﻥ ﺃﰊ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻭﻳﻘﻮﻟﻮﻥ ﻛﻴﻒ‬ ‫•‬
‫ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻔﻌﻞ ﻛﻞ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻨﺴﺐ ﺇﻟﻴﻪ ؟؟ ‪١٤٧ ...........................................................‬‬
‫ﺗﺎﺳﻌﺎ‪ -‬ﳌﺎﺫﺍ ﻳﻨﻜﺮ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ ﻭﺟﻮﺩ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺑﻴﻨﻬﻢ ؟؟ ‪١٤٧ ..........................‬‬ ‫•‬
‫‪-‬ﻋﺎﺷﺮﺍ – ﺳﺮﻋﺔ ﺍﳊﺮﻛﺔ ﻋﻨﺪ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺣﻔﻈﻪ ﺍﷲ ‪١٤٨ ......................................‬‬ ‫•‬
‫‪ -‬ﺍﳊﺎﺩﻱ ﻋﺸﺮ – ﺃﻳﻦ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ ﺇﺫﻥ ؟؟ ‪١٤٨ ..........................................‬‬ ‫•‬
‫‪ -‬ﺍﻟﺜﺎﱐ ﻋﺸﺮ – ﳌﺎﺫﺍ ﺍﻟﻘﺎﺋﻢ ﻣﺜﻼ ؟؟ ‪١٤٨ .....................................................‬‬ ‫•‬
‫‪ -‬ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ – ﻣﺎﺫﺍ ﻗﺪﻣﺖ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻌﺮﺍﻕ ؟؟ ‪١٤٩ ..........................‬‬ ‫•‬
‫ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ -‬ﻣﻬﻤﺎ ﺷﻮﻩ ﺍﻷﻋﺪﺍﺀ ﺍﳊﻘﻴﻘﺔ ﻓﻠﻦ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺫﻟﻚ ‪١٥٠ ............................‬‬ ‫•‬
‫ﺍﳋﺎﻣﺲ ﻋﺸﺮ ‪ -‬ﺭﺃﻳﻪ ﰲ ﺍﳊﻜﻮﻣﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ ‪١٥٤ ......................................................‬‬ ‫•‬
‫ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ – ﻫﻞ ﻫﻴﺌﺔ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻌﺮﺍﻕ ﲤﺜﻞ ﺍ‪‬ﺎﻫﺪﻳﻦ ؟؟ ‪١٥٩ ..................‬‬ ‫•‬
‫ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ ‪ -‬ﻣﻦ ﳝﺜﻞ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻌﺮﺍﻕ ؟؟ ‪١٧٦ ................................‬‬ ‫•‬
‫ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ –ﻣﺎ ﻫﻮ ﺑﺮﻧﺎﻣﺞ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺇﺫﻥ ؟؟ ‪١٧٦ ..................................‬‬ ‫•‬
‫‪ -١‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺪﻳﻦ ﻛﻠﻪ ﷲ ﻭﻣﻦ ﺃﺟﻞ ﺇﻗﺎﻣﺔ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻷﺭﺽ ‪١٧٧ ...................................‬‬
‫‪ -٢‬ﻃﺮﺩ ﺍﻟﻌﺪﻭ ﺍﻟﻐﺎﺯﻱ ﺃﻭﻻ ﺑﻼ ﺷﻚ ﻭﻗﺪ ﻭﻋﺪ ﺍﷲ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﻨﺼﺮ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ ‪١٨٩ ..........................‬‬
‫‪ -٣‬ﻗﺎﻧﻮﻥ ﺍﻟﺘﺪﺍﻓﻊ‪١٩٣ .........................................................................................‬‬
‫‪ -٤‬ﺍﷲ ﺍﻟﻐﺎﻟﺐ ﻭﺃﻋﺪﺍﺅﻩ ﺃﺫﻟﻮﻥ ‪٢٠٢ ...........................................................................‬‬
‫‪ -٥‬ﺇﻫﻼﻙ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﺍ‪‬ﺮﻣﲔ ‪٢٠٣ ............................................................................‬‬
‫‪-٦‬ﺍﻟﺼﺮﺍﻉ ﺑﲔ ﺍﻟﺮﺳﻞ ﻭﺃﻋﺪﺍﺋﻬﻢ ﻭﺍﻟﻨﻬﺎﻳﺔ ﺍﻟﺴﻮﺩﺍﺀ ﻟﻜﻞ ﺟﺒﺎﺭ ﻋﻨﻴﺪ ‪٢٠٥ .......................................‬‬
‫‪ -٧‬ﺇ‪‬ﻢ ﻳﻌﻠﻤﻮﻥ ﺃﻥ ﺍﻟﻨﺼﺮ ﻟﻪ ﲦﻦ ﺑﺎﻫﺾ ﻭﻣﻦ ﰒ ﻓﺈ‪‬ﻢ ﻳﻘﺪﻣﻮﻥ ﻫﺬﺍ ﺍﻟﺜﻤﻦ ‪٢١٠ ................................‬‬
‫‪ -٨‬ﻭﺇ‪‬ﻢ ﻳﻌﻠﻤﻮﻥ ﺃﻧﻪ ﻗﺪ ﻳﻨﺪﺱ ﺑﻴﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻢ ‪٢١١ ........................................ :‬‬
‫ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ ‪ -‬ﻭﻣﻦ ﺃﻫﺪﺍﻓﻬﻢ ﺇﻗﺎﻣﺔ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻷﺭﺽ ﺍﻟﱵ ﻭﻋﺪﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺎ ‪٢١٣‬‬ ‫•‬
‫ﺍﻟﻌﺸﺮﻭﻥ ‪-‬ﻭﻭﻋﺪﻫﻢ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺬﻟﻚ ‪٢١٥ .............................‬‬ ‫•‬
‫ﺍﳊﺎﺩﻱ ﻭ ﺍﻟﻌﺸﺮﻭﻥ – ﻻ ﳝﻜﻦ ﺇﻗﺎﻣﺔ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻐﲑ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ‪٢٢٢ .........‬‬ ‫•‬
‫ﺍﻟﺜﺎﱐ ﻭﺍﻟﻌﺸﺮﻭﻥ ‪ :‬ﺗﺼﻮﺭﻱ ﳍﺬﺍ ﺍﻷﻣﺮ ﺍﳉﻠﻞ ﻭﺍﳌﺼﲑﻱ ﰲ ﺣﻴﺎﺓ ﺍﻷﻣﺔ ﺍﳌﺴﻠﻤﺔ‪٢٣٤ ...................‬‬ ‫•‬
‫ﻫﻮ ﺃﻥ ﺗﺘﺤﺮﺭ ﺍﻟﻌﺮﺍﻕ ﻣﻦ ﺍﶈﺘﻞ ﺍﻟﻐﺎﺯﻱ ﻭﳜﺮﺝ ﻣﺬﻣﻮﻣﺎ ﻣﺪﺣﻮﺭﺍ ﻭ ﰲ ﻫﺬﺍ ﺑﺪﺍﻳﺔ ﺃﻓﻮﻝ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ ﺍﻟﻨﺠﺴﺔ ﻭﺍﻟﻌﻔﻨﺔ‬
‫‪٢٣٤ .................................................................................................................‬‬
‫ﻣﻌﺎﱂ ﺍﳋﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻨﺘﻈﺮﺓ ‪٢٣٧ ...........................................................................‬‬
‫ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﺸﺮﻭﻥ – ﳌﺎﺫﺍ ﻻ ﻳﻈﻬﺮ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻋﻠﻰ ﺷﺎﺷﺎﺕ ﺍﻟﺘﻠﻔﺰﺓ ؟؟ ‪٢٤٣ ........................................‬‬

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 ‫‪٤١٧‬‬ ‫ﺩﺭﻭﺱ ﻭﻋﱪ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﻴﺪ ﺍﳊﻲ ﺍﻟﺰﺭﻗﺎﻭﻱ‬

‫ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ – ﺭﺳﺎﻟﺘﻪ ﺍﻷﺧﲑﺓ ﻟﻠﺸﻴﺦ ﺍ‪‬ﺎﻫﺪ ﺃﺳﺎﻣﺔ ﺑﻦ ﻻﺩﻥ ﲪﺎﻩ ﺍﷲ ﻣﻦ ﺍﻟﻜﻴﺪ ﻓﻴﻬﺎ ﺃﻋﻈﻢ ﺃﻧﻮﺍﻉ ﺍﳊﺐ‬
‫ﻭﺍﻟﻮﻓﺎﺀ ﻭﺍﻟﻮﻻﺀ ﺍﻟﺬﻱ ﳓﻦ ﺑﺄﻣﺲ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ ‪٢٤٤ ............................................................ :‬‬
‫*ﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻭﻥ ‪ -‬ﳓﻦ ﻣﻊ ﻣﻮﻛﺐ ﺍﻹﳝﺎﻥ ‪٢٤٧ ........................................................... . .‬‬
‫ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﻌﺸﺮﻭﻥ – ﻫﺬﺍ ﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ‪٢٥٥ ..............................................‬‬ ‫
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‫ﻣﻠﺤﻖ ﺑﺄﻫﻢ ﻣﻘﺎﻻﺕ ﺍﻟﺸﻬﻴﺪ ﺃﺑﻮ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ ﻋﻠﻴﻪ ﺷﺂﺑﻴﺐ ﺍﻟﺮﲪﺔ ﻭﺍﻟﺮﺿﻮﺍﻥ ﺩﻭﻥ ﺗﻌﻠﻴﻖ ﺍﻵﻥ ‪ ،‬ﻭﺳﻮﻑ ﺗﻌﻠﻖ‬
‫ﻋﻠﻴﻬﺎ ﻓﻴﻤﺎ ﺑﻌﺪ ‪ ،‬ﺣﻴﺚ ﺟﺎﺀﻧﺎ ﺧﱪ ﺍﺳﺘﺸﻬﺎﺩﻩ ﻓﺠﺄﺓ ‪٢٦٨ ..............................................................‬‬
‫ﺇﳊﻖ ﺑﺎﻟﻘﺎﻓﻠﺔ ‪٢٦٨ .................................................................................................‬‬
‫ﺃﻳﻦ ﺃﻫﻞ ﺍﳌﺮﻭﺀﺍﺕ ﻟﻠﺸﻴﺦ ﺍﻟﻘﺎﺋﺪ ﺃﰊ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ ‪٢٨٣ .......................................................‬‬
‫ﺺ ﺍﻟـﺪ‪‬ﻳـ ‪‬ﻦ ‪‬ﻭﺃﹶﻧـَﺎ ﺣ‪‬ـﻲ‪٢٩١ ......................................................................‬‬ ‫ﹶﺃﻳ‪‬ـﻨ‪‬ـﻘﹸـ ‪‬‬
‫ﺑﻴﺎﻥ ﻭﺗﻮﺿﻴﺢ ﳌﺎ ﺃﺛﺎﺭﻩ ﺍﻟﺸﻴﺦ ﺍﳌﻘﺪﺳﻲ ﰲ ﻟﻘﺎﺋﻪ ﻣﻊ ﻗﻨﺎﺓ ﺍﳉﺰﻳﺮﺓ‪٣١٥ ...............................................‬‬
‫‪‬ﺩﻋ‪‬ﻮﺍ ‪‬ﻋ ِﻄ‪‬ﻴ ﹶﺔ ﺍﻟﻠﱠﻪ ﹶﻓ ‪‬ﻬ ‪‬ﻮ ﺃﻋﻠ ‪‬ﻢ ﲟﺎ ﻳﻘﻮﻝ ‪٣٢٤ ........................................................................‬‬
‫ﺭﺳﺎﻟﺔ ﻣﻦ ﺟﻨﺪﻱ ﺇﱃ ﺃﻣﲑﻩ ‪٣٢٨ ...................................................................................‬‬
‫ﻛﻠﻤﺔ ﺃﰊ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺃﻟﻘﺎﻫﺎ ﺃﻣﺎﻡ ﺍﶈﻜﻤﺔ ﺍﻟﻌﺴﻜﺮﻳﺔ ﰲ ﺍﻷﺭﺩﻥ ‪٣٣٣ .........................................‬‬
‫ﻛﻠﻤﺔ ﻟﻠﺸﻴﺦ ﺍ‪‬ﺎﻫﺪ ﺃﰊ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ –ﺣﻔﻈﻪ ﺍﷲ ﻭﺭﻋﺎﻩ ‪٣٤٥ ...............................................‬‬
‫ﻣﻮﻗﻔﻨﺎ ﺍﻟﺸﺮﻋﻲ ﻣﻦ ﺣﻜﻮﻣﺔ ﻛﺮﺯﺍﻱ ﺍﻟﻌﺮﺍﻕ" ‪٣٤٧ ....................................................................‬‬
‫ﻭﺻﺎﻳﺎ ﻟﻠﻤﺠﺎﻫﺪﻳﻦ ﻟﻠﺸﻴﺦ ﺍ‪‬ﺎﻫﺪ ﺃﰊ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ ﺣﻔﻈﻪ ﺍﷲ ﻭﻧﺼﺮﻩ ‪٣٥١ ...................................‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺮﺳﻞ ﺗﺒﺘﻠﻰ ﰒ ﺗﻜﻮﻥ ﳍﺎ ﺍﻟﻌﺎﻗﺒﺔ ]ﺍﻟﻜﺎﺗﺐ‪ :‬ﺃﺑﻮ ﻣﺼﻌﺐ ﺍﻟﺰﺭﻗﺎﻭﻱ[ ‪٣٦٦ ...............................‬‬
‫ﻳﺎ ﻗﻮﻡ ﺃﺟﻴﺒﻮﺍ ﺩﺍﻋﻲ ﺍﷲ ﺃﲪﺪ ﻓﻀﻴﻞ ﻧﺰﺍﻝ ﺍﳋﻼﻳﻠﺔ ‪٣٨٣ ............................................................‬‬
‫ﺍﻟﻘﺘﺎ ﹸﻝ ﹶﻗ ‪‬ﺪ ‪‬ﺭ ﺍﻟﻄﺎﺋﻔ ِﺔ ﺍﳌﹶﻨﺼ‪‬ﻮﺭ‪‬ﺓ ‪٣٩٣ .................................................................................‬‬

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