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‫‪٠‬‬
 ‫ﺒﺴﻡ ﺍﷲ ﺍﻝﺭﺤﻤﻥ ﺍﻝﺭﺤﻴﻡ‬
‫ﻙ ﺒﻘﻬﺭﻩ‪ ،‬ﻭﻤﺼﺭ‪‬ﻑ ﺍﻷﻤـﻭﺭ ﺒـﺄﻤﺭﻩ‪،‬‬
‫ل ﺍﻝﺸﺭ ِ‬
‫ﷲ ﻤﻌ ‪‬ﺯ ﺍﻹﺴﻼ ِﻡ ﺒﻨﺼﺭﻩ‪ ،‬ﻭﻤ‪‬ﺫ ﱢ‬
‫ﺍﻝﺤﻤ ‪‬ﺩ ِ‬
‫ﻥ‬
‫ﻻ ﺒﻌﺩﻝﻪ‪ ،‬ﻭﺠﻌـل ﺍﻝﻌﺎﻗﺒـ ﹶﺔ ﻝﻠﻤﺘﻘـﻴ ‪‬‬
‫ﺝ ﺍﻝﻜﺎﻓﺭﻴﻥ ﺒﻤﻜﺭﻩ‪ ،‬ﺍﻝﺫﻱ ﻗﺩ‪‬ﺭ ﺍﻷﻴﺎﻡ ﺩﻭ ﹰ‬
‫ﻭﻤﺴﺘﺩﺭ ِ‬
‫ﷲ ﻤﻨﺎ ‪‬ﺭ ﺍﻹﺴﻼ ِﻡ ﺒﺴﻴﻔِﻪ‪.‬‬
‫ﺒﻔﻀﻠِﻪ‪ ،‬ﻭﺍﻝﺼﻼ ﹸﺓ ﻭﺍﻝﺴﻼﻡ ﻋﻠﻰ ﻤﻥ ﺃﻋﻠﻰ ﺍ ُ‬
‫ﺃﻤﺎ ﺒﻌﺩ ‪:‬‬
‫ﻓﻬﺫﺍ ﻜﺘﺎﺏ ﺠﻠﻴل ﺍﻝﻘﺩﺭ ﻋﻠﻰ ﺼﻐﺭ ﺤﺠﻤﻪ ‪ ،‬ﻓﻬﻭ ﻴﺘﻜﻠﻡ ﻋﻥ ﻤﺴﺎﻝﺔ ﻫﺎﻤﺔ ﺠﺩ‪‬ﺍ ‪ ،‬ﻭﻫـﻲ‬
‫ﺤﻭل ﺍﻷﺴﺒﺎﺏ ﺍﻝﺘﻲ ﺃﺩﺕ ﺇﻝﻰ ﻗﻴﺎﻡ ﺩﻭﻝﺔ ﺍﻝﻌﺭﺍﻕ ﺍﻹﺴﻼﻤﻴﺔ ﻭﻤﺒﺭﺭﺍﺘﻬﺎ ‪ ،‬ﻭﺍﻝﺭﺩ ﻋﻠﻰ‬
‫ﺒﻌﺽ ﺍﻝﺸﺒﻬﺎﺕ ﺤﻭل ﻗﻴﺎﻤﻬﺎ‬
‫ﻭﻗﺩ ﺴﻘﺎﻩ ﻜﺎﺘﺒﻪ ﺒﺩﻤﻪ ‪ ،‬ﻓﺤﻕ ﻝﻪ ﺍﻝﺨﻠﻭﺩ‬
‫ﻭﻗﺩ ﻗﻤﺕ ﺒﻤﺭﺍﺠﻌﺔ ﺠﻤﻴﻊ ﻨﺼﻭﺹ ﺍﻝﻜﺘﺎﺏ ﻤﻥ ﺁﻴﺎﺕ ﻭﺃﺤﺎﺩﻴﺙ ﻭﺃﻗﻭﺍل ‪ ،‬ﻭﻋـﺯﻭﺕ‬
‫ﻜل ﻤﻨﻬﺎ ﻝﻤﺼﺩﺭﻩ ﺍﻷﺴﺎﺴﻲ‬
‫ﻭﻗﻤﺕ ﺒﺘﺨﺭﻴﺞ ﺍﻷﺤﺎﺩﻴﺙ ﻜﻠﻬﺎ ﻭﺍﻝﺤﻜﻡ ﻋﻠﻴﻬﺎ ﺇﺫﺍ ﻝﻡ ﺘﻜﻥ ﻓﻲ ﺍﻝﺼﺤﻴﺤﻴﻥ ﺃﻭ ﺃﺤﺩﻫﻤﺎ‬
‫ﻭﻋﻠﻘﺕ ﻋﻠﻰ ﺒﻌﺽ ﺍﻝﻤﻭﻀﻭﻋﺎﺕ ﺍﻝﻬﺎﻤﺔ ﻓﻲ ﺍﻝﻬﺎﻤﺵ‬
‫ﻭﻗﻤﺕ ﺒﺘﺼﺤﻴﺢ ﺍﻷﺨﻁﺎﺀ ﺍﻝﻤﻁﺒﻌﻴﺔ‬
‫ﻭﻗﺩ ﺫﻜﺭﺕ ﺃﺩﻝﺔ ﻝﺒﻌﺽ ﺍﻝﻤﻭﺍﻀﻊ ﺍﻝﺘﻲ ﻝﻡ ﻴﺫﻜﺭ ﻓﻴﻬﺎ ﺩﻝﻴل ﻤﻌﺘﺒﺭ‬
‫ﻭﻝﻡ ﺃﺯﺩ ﻋﻠﻴﻪ ﺇﻻ ﺍﻝﺒﺤﺙ ﺍﻷﺨﻴﺭ ﻭﻫﻭ ﻜﻠﻤﺔ ﻝﻠﺸﻬﻴﺩ ﺍﻝﺤـﻲ ﺍﻝﺭﺯﻗـﺎﻭﻱ ﺭﺤﻤـﻪ ﺍﷲ‬
‫ﻭﺃﻋﻠﻰ ﺍﷲ ﻤﻘﺎﻤﻪ ﻋﺎﻝﻴﺎ‬
‫ﻭﺫﻝﻙ ﻷﻨﻬﺎ ﻤﻨﺎﺴﺒﺔ ﻝﻠﻜﻼﻡ ﺍﻷﺨﻴﺭ ﺍﻝﺫﻱ ﺴﺎﻗﻪ ﺍﻝﺸﻬﻴﺩ ﻤﺅﻝﻑ ﻫﺫﺍ ﺍﻝﻜﺘـﺎﺏ ﻭﻫـﻲ )‬
‫ﺍﻝﺤﻕ ﺒﺎﻝﻘﺎﻓﻠﺔ (‬
‫ﻭﻗﻤﺕ ﺒﺎﻝﺘﻌﻠﻴﻕ ﻋﻠﻴﻬﺎ ﻭﺘﺨﺭﻴﺞ ﺍﻵﻴﺎﺕ ﻭﺍﻷﺤﺎﺩﻴﺙ ﻭﺍﻷﻗﻭﺍل ‪ ،‬ﻭﻋﺯﻭﺕ ﻜـل ﻤﻨﻬـﺎ‬
‫ﻝﻤﺼﺩﺭﻩ‬
‫ﺜﻡ ﻗﻤﺕ ﺒﻌﻤل ﻓﻬﺭﺱ ﻜﺎﻤل ﻝﻠﻜﺘﺎﺏ ﻝﺴﻬﻭﻝﺔ ﻤﺭﺍﺠﻌﺘﻪ ‪ ،‬ﻭﻫﻭ ﻴﻐﻨـﻲ ﻋـﻥ ﺍﻝﻜﺘـﺎﺏ‬
‫ﺍﻻﻝﻜﺘﺭﻭﻨﻲ ﺘﻤﺎﻤﺎ‬
‫ﻜل ﺫﻝﻙ ﺤﺘﻰ ﻻ ﻴﺠﻲﺀ ﻤﺘﻘ ‪‬ﻭلٌ ﻭﻴﻘﻭل ‪ :‬ﻫﺫﺍ ﻜﻼﻡ ﺨﺎل ﻤﻥ ﺍﻝﻤﺭﺍﺠﻊ ﻭﺍﻝﻤﺼﺎﺩﺭ ﻓﻼ‬
‫ﻗﻴﻤﺔ ﻝﻪ‬

‫‪١‬‬
‫ﻭﺫﻝﻙ ﺩﻓﺎﻋﺎ ﻋﻥ ﺍﻝﺤﻕ ﺍﻝﺫﻱ ﺃﻨﺯﻝﻪ ﺍﷲ ﺘﻌﺎﻝﻰ ‪ ،‬ﻓﻬﺫﻩ ﺍﻝﺩﻭﻝﺔ ﺍﻝﻭﻝﻴﺩﺓ ﻭﺍﻝﺘﻲ ﻴﺠﺏ ﻋﻠﻴﻨﺎ‬
‫ﻤﻨﺎﺼﺭﺘﻬﺎ ﺒﺎﻝﻨﻔﺱ ﻭﺍﻝﻤﺎل ﻭﺍﻝﻜﻠﻤﺔ ﻭﺍﻝﺩﻋﺎﺀ ﻭﺒﻜل ﺃﻨﻭﺍﻉ ﺍﻝﻌﻭﻥ ‪ ،‬ﻓﻲ ﻭﻗﺕ ﺭﻤﺎﻫـﺎ‬
‫ﺍﻝﻘﺭﻴﺏ ﻭﺍﻝﺒﻌﻴﺩ ﻋﻥ ﻗﻭﺱ ﻭﺍﺤﺩﺓ‬
‫ﻭﺤﺎﻝﻬﻡ ﺍﻝﻴﻭﻡ ﻜﺤﺎل ﺍﻝﻤﺴﻠﻤﻴﻥ ﻓﻲ ﻏﺯﻭﺓ ﺍﻷﺤﺯﺍﺏ ﻭﺍﻝﺘﻲ ﻴﻘﻭل ﺍﷲ ﺘﻌﺎﻝﻰ ﻋﻨﻬﺎ ‪:‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬﻡ‪ ‬ﺭِﻴﺤ‪‬ﺎ‬
‫ﺴﻠﹾﻨﹶﺎ ‪‬‬
‫ﺠﻨﹸﻭﺩ‪ ‬ﹶﻓ َﺄﺭ‪ ‬‬
‫ﻋﹶﻠﻴ‪ ‬ﹸﻜﻡ‪ِ ‬ﺇﺫﹾ ﺠ‪‬ﺎ ‪‬ﺀﺘﹾ ﹸﻜﻡ‪ ‬‬
‫ﻥ َﺁ ‪‬ﻤﻨﹸﻭﺍ ﺍﺫﹾ ﹸﻜﺭ‪‬ﻭﺍ ِﻨﻌ‪ ‬ﻤ ﹶﺔ ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫} ﻴ‪‬ﺎ َﺃ‪‬ﻴﻬ‪‬ﺎ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻥ ‪‬ﺒﺼِﻴﺭ‪‬ﺍ )‪ِ (٩‬ﺇﺫﹾ ﺠ‪‬ﺎﺀ‪‬ﻭ ﹸﻜﻡ‪ِ ‬ﻤﻥ‪ ‬ﻓﹶـﻭ‪ِ ‬ﻗ ﹸﻜﻡ‪ ‬ﻭﻤِـﻥ‪‬‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ِﺒﻤ‪‬ﺎ ﹶﺘﻌ‪ ‬ﻤﻠﹸﻭ ‪‬‬
‫ﺠﻨﹸﻭﺩ‪‬ﺍ ﹶﻝﻡ‪ ‬ﹶﺘ ‪‬ﺭﻭ‪‬ﻫ‪‬ﺎ ‪‬ﻭﻜﹶﺎ ‪‬‬
‫‪‬ﻭ ‪‬‬
‫ﻅﻨﹸﻭﻨﹶﺎ )‪(١٠‬‬
‫ﻥ ﺒِﺎﻝﱠﻠ ِﻪ ﺍﻝ ﱡ‬
‫ﻅﻨﱡﻭ ‪‬‬
‫ﺠ ‪‬ﺭ ‪‬ﻭ ﹶﺘ ﹸ‬
‫ﺤﻨﹶﺎ ِ‬
‫ﺏ ﺍﻝﹾ ‪‬‬
‫ﺕ ﺍﻝﹾ ﹸﻘﻠﹸﻭ ‪‬‬
‫ﺕ ﺍﻝﹾ َﺄﺒ‪‬ﺼ‪‬ﺎ ‪‬ﺭ ‪‬ﻭ ‪‬ﺒﹶﻠ ﹶﻐ ِ‬
‫ﻏ ِ‬
‫ل ِﻤﻨﹾ ﹸﻜﻡ‪ ‬ﻭِﺇﺫﹾ ﺯ‪‬ﺍ ﹶ‬
‫َﺃﺴ‪ ‬ﹶﻔ َ‬
‫ﻥ ﻓِـﻲ‬
‫ﻥ ﻭ‪‬ﺍﱠﻝﺫِﻴ ‪‬‬
‫ل ﺍﻝﹾ ‪‬ﻤﻨﹶﺎ ِﻓﻘﹸﻭ ‪‬‬
‫ﺸﺩِﻴﺩ‪‬ﺍ )‪ (١١‬ﻭ‪ِ‬ﺇﺫﹾ ‪‬ﻴﻘﹸﻭ ُ‬
‫ﻥ ‪‬ﻭ ‪‬ﺯﻝﹾ ِﺯﻝﹸﻭﺍ ِﺯﻝﹾﺯ‪‬ﺍﻝﹰﺎ ﹶ‬
‫ﻲ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨﹸﻭ ‪‬‬
‫ﻙ ﺍﺒ‪‬ﹸﺘِﻠ ‪‬‬
‫‪‬ﻫﻨﹶﺎِﻝ ‪‬‬
‫ل‬
‫ﻏﺭ‪‬ﻭﺭ‪‬ﺍ )‪ (١٢‬ﻭِﺇﺫﹾ ﻗﹶﺎﹶﻝﺕﹾ ﻁﹶﺎ ِﺌ ﹶﻔﺔﹲ ِﻤﻨﹾ ‪‬ﻬﻡ‪ ‬ﻴ‪‬ﺎ َﺃﻫ‪َ ‬‬
‫ﻋ ‪‬ﺩﻨﹶﺎ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺴ‪‬ﻭﹸﻝ ‪‬ﻪ ِﺇﻝﱠﺎ ﹸ‬
‫ﹸﻗﻠﹸﻭ ِﺒ ِﻬﻡ‪ ‬ﻤ ‪‬ﺭﺽ‪ ‬ﻤ‪‬ﺎ ﻭ‪ ‬‬
‫ﻋﻭ‪ ‬ﺭﺓﹲ ‪‬ﻭﻤ‪‬ـﺎ‬
‫ﻥ ‪‬ﺒﻴ‪‬ﻭ ﹶﺘﻨﹶﺎ ‪‬‬
‫ﻥ ِﺇ ‪‬‬
‫ﻲ ‪‬ﻴﻘﹸﻭﻝﹸﻭ ‪‬‬
‫ﻥ ﹶﻓﺭِﻴﻕﹲ ِﻤﻨﹾ ‪‬ﻬ ‪‬ﻡ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﺠﻌ‪‬ﻭﺍ ﻭ‪ ‬ﻴﺴ‪ ‬ﹶﺘﺄْ ِﺫ ‪‬‬
‫ﺏ ﻝﹶﺎ ‪‬ﻤﻘﹶﺎ ‪‬ﻡ ﹶﻝ ﹸﻜﻡ‪ ‬ﻓﹶﺎﺭ‪ِ ‬‬
‫‪‬ﻴﺜﹾ ِﺭ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬﻡ‪ِ ‬ﻤﻥ‪َ ‬ﺃﻗﹾﻁﹶﺎ ِﺭﻫ‪‬ﺎ ﺜﹸـ ‪‬ﻡ ﺴ‪‬ـ ِﺌﻠﹸﻭﺍ‬
‫ﺨﹶﻠﺕﹾ ‪‬‬
‫ﻥ ِﺇﻝﱠﺎ ِﻓﺭ‪‬ﺍﺭ‪‬ﺍ )‪ (١٣‬ﻭﹶﻝﻭ‪ ‬ﺩ ِ‬
‫ﻲ ِﺒ ‪‬ﻌﻭ‪ ‬ﺭ ٍﺓ ِﺇﻥ‪ ‬ﻴﺭِﻴﺩ‪‬ﻭ ‪‬‬
‫ِﻫ ‪‬‬
‫ﻥ‬
‫ل ﻝﹶﺎ ‪‬ﻴ ‪‬ﻭﻝﱡﻭ ‪‬‬
‫ﺍﻝﹾ ِﻔﺘﹾ ﹶﻨ ﹶﺔ ﹶﻝ َﺂ ﹶﺘﻭ‪‬ﻫ‪‬ﺎ ‪‬ﻭﻤ‪‬ﺎ ﹶﺘﹶﻠ‪‬ﺒﺜﹸﻭﺍ ِﺒﻬ‪‬ﺎ ِﺇﻝﱠﺎ ‪‬ﻴﺴِﻴﺭ‪‬ﺍ )‪ (١٤‬ﻭﹶﻝ ﹶﻘﺩ‪ ‬ﻜﹶﺎﻨﹸﻭﺍ ﻋ‪‬ﺎ ‪‬ﻫﺩ‪‬ﻭﺍ ﺍﻝﱠﻠ ‪‬ﻪ ِﻤﻥ‪ ‬ﹶﻗﺒ‪ُ ‬‬
‫ﺕ َﺃ ِﻭ‬
‫ﻥ ﺍﻝﹾﻤ‪‬ـﻭ‪ِ ‬‬
‫ﻋﻬ‪ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ‪‬ﻤﺴ‪‬ﺌُﻭﻝﹰﺎ )‪ (١٥‬ﹸﻗلْ ﹶﻝﻥ‪ ‬ﻴﻨﹾ ﹶﻔ ‪‬ﻌ ﹸﻜ ‪‬ﻡ ﺍﻝﹾ ِﻔﺭ‪‬ﺍ ‪‬ﺭ ِﺇﻥ‪ ‬ﹶﻓ ‪‬ﺭﺭ‪‬ﹸﺘﻡ‪ِ ‬ﻤ ‪‬‬
‫ﻥ ‪‬‬
‫ﺍﻝﹾ َﺄﺩ‪‬ﺒ‪‬ﺎ ‪‬ﺭ ‪‬ﻭﻜﹶﺎ ‪‬‬
‫ﻥ ﺍﻝﱠﻠ ِﻪ ِﺇﻥ‪َ ‬ﺃﺭ‪‬ﺍ ‪‬ﺩ ِﺒﻜﹸـﻡ‪‬‬
‫ﺼ ‪‬ﻤ ﹸﻜﻡ‪ِ ‬ﻤ ‪‬‬
‫ﻥ ِﺇﻝﱠﺎ ﹶﻗﻠِﻴﻠﹰﺎ )‪ (١٦‬ﹸﻗلْ ‪‬ﻤﻥ‪ ‬ﺫﹶﺍ ﺍﱠﻝﺫِﻱ ‪‬ﻴﻌ‪ِ ‬‬
‫ل ‪‬ﻭِﺇﺫﹰﺍ ﻝﹶﺎ ﹸﺘ ‪‬ﻤﱠﺘﻌ‪‬ﻭ ‪‬‬
‫ﺍﻝﹾﻘﹶﺘﹾ ِ‬
‫ﻥ ﺍﻝﱠﻠ ِﻪ ‪‬ﻭِﻝﻴ‪‬ﺎ ‪‬ﻭﻝﹶﺎ ﹶﻨﺼِﻴﺭ‪‬ﺍ )‪ (١٧‬ﹶﻗﺩ‪ ‬ﻴﻌ‪‬ﹶﻠ ‪‬ﻡ‬
‫ﻥ ﹶﻝ ‪‬ﻬﻡ‪ِ ‬ﻤﻥ‪ ‬ﺩ‪‬ﻭ ِ‬
‫ﺠﺩ‪‬ﻭ ‪‬‬
‫ﺴ‪‬ﻭﺀ‪‬ﺍ َﺃﻭ‪َ ‬ﺃﺭ‪‬ﺍ ‪‬ﺩ ِﺒ ﹸﻜﻡ‪ ‬ﺭﺤ‪ ‬ﻤ ﹰﺔ ‪‬ﻭﻝﹶﺎ ‪‬ﻴ ِ‬
‫ﺤ ﹰﺔ‬
‫ﺸ‪‬‬
‫ﺱ ِﺇﻝﱠﺎ ﹶﻗﻠِﻴﻠﹰﺎ )‪َ (١٨‬ﺃ ِ‬
‫ﻥ ﺍﻝﹾ ‪‬ﺒﺄْ ‪‬‬
‫ﻥ ِﻝ ِﺈﺨﹾﻭ‪‬ﺍ ِﻨ ِﻬﻡ‪ ‬ﻫﹸﻠ ‪‬ﻡ ِﺇﹶﻝﻴ‪‬ﻨﹶﺎ ‪‬ﻭﻝﹶﺎ ‪‬ﻴﺄْﺘﹸﻭ ‪‬‬
‫ﻥ ِﻤﻨﹾ ﹸﻜﻡ‪ ‬ﻭ‪‬ﺍﻝﹾﻘﹶﺎ ِﺌﻠِﻴ ‪‬‬
‫ﺍﻝﱠﻠ ‪‬ﻪ ﺍﻝﹾ ‪‬ﻤ ‪‬ﻌ ‪‬ﻭﻗِﻴ ‪‬‬
‫ﻥ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﻤِـ ‪‬‬
‫ﻙ ﹶﺘﺩ‪‬ﻭ ‪‬ﺭ َﺃﻋ‪ ‬ﻴﻨﹸ ‪‬ﻬﻡ‪ ‬ﻜﹶﺎﱠﻝﺫِﻱ ‪‬ﻴﻐﹾﺸﹶﻰ ‪‬‬
‫ﻥ ِﺇﹶﻝﻴ‪ ‬‬
‫ﻅﺭ‪‬ﻭ ‪‬‬
‫ﺨﻭ‪‬ﻑﹸ ‪‬ﺭَﺃﻴ‪ ‬ﹶﺘ ‪‬ﻬﻡ‪ ‬ﻴﻨﹾ ﹸ‬
‫ﻋﹶﻠﻴ‪ ‬ﹸﻜﻡ‪ ‬ﹶﻓ ِﺈﺫﹶﺍ ﺠ‪‬ﺎ ‪‬ﺀ ﺍﻝﹾ ﹶ‬
‫‪‬‬
‫ﻙ ﻝﹶـﻡ‪ ‬ﻴﺅْ ِﻤﻨﹸـﻭﺍ‬
‫ﺨﻴ‪ِ ‬ﺭ ﺃُﻭﹶﻝ ِﺌ ‪‬‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ﹶ‬
‫ﺤ ﹰﺔ ‪‬‬
‫ﺸ‪‬‬
‫ﺤﺩ‪‬ﺍ ٍﺩ َﺃ ِ‬
‫ﺴ ﹶﻨ ٍﺔ ِ‬
‫ﺴﹶﻠﻘﹸﻭ ﹸﻜﻡ‪ِ ‬ﺒ َﺄﻝﹾ ِ‬
‫ﻑ ‪‬‬
‫ﺨﻭ‪ ‬ﹸ‬
‫ﺏ ﺍﻝﹾ ﹶ‬
‫ﺕ ﹶﻓﺈِﺫﹶﺍ ﹶﺫ ‪‬ﻫ ‪‬‬
‫ﺍﻝﹾ ‪‬ﻤﻭ‪ِ ‬‬
‫ﺏ ﹶﻝﻡ‪ ‬ﻴ‪‬ـﺫﹾ ‪‬ﻫﺒ‪‬ﻭﺍ‬
‫ﻥ ﺍﻝﹾ َﺄﺤ‪‬ﺯ‪‬ﺍ ‪‬‬
‫ﺴﺒ‪‬ﻭ ‪‬‬
‫ﻋﻠﹶﻰ ﺍﻝﱠﻠ ِﻪ ‪‬ﻴﺴِﻴﺭ‪‬ﺍ )‪ (١٩‬ﻴﺤ‪ ‬‬
‫ﻙ ‪‬‬
‫ﻥ ﹶﺫِﻝ ‪‬‬
‫ﻁ ﺍﻝﱠﻠ ‪‬ﻪ َﺃﻋ‪‬ﻤ‪‬ﺎﻝﹶ ‪‬ﻬﻡ‪ ‬ﻭﻜﹶﺎ ‪‬‬
‫ﹶﻓ َﺄﺤ‪ ‬ﺒ ﹶ‬
‫ﻋﻥ‪َ ‬ﺃﻨﹾﺒ‪‬ﺎ ِﺌ ﹸﻜﻡ‪ ‬ﻭﹶﻝﻭ‪ ‬ﻜﹶﺎﻨﹸﻭﺍ‬
‫ﻥ ‪‬‬
‫ﺏ ‪‬ﻴﺴ‪َ ‬ﺄﻝﹸﻭ ‪‬‬
‫ﻥ ﻓِﻲ ﺍﻝﹾ َﺄﻋ‪‬ﺭ‪‬ﺍ ِ‬
‫ﺏ ‪‬ﻴ ‪‬ﻭﺩ‪‬ﻭﺍ ﹶﻝﻭ‪َ ‬ﺃﱠﻨ ‪‬ﻬﻡ‪ ‬ﺒ‪‬ﺎﺩ‪‬ﻭ ‪‬‬
‫ﺕ ﺍﻝﹾ َﺄﺤ‪‬ﺯ‪‬ﺍ ‪‬‬
‫‪‬ﻭِﺇﻥ‪ ‬ﻴﺄْ ِ‬
‫ﻥ ‪‬ﻴﺭ‪‬ﺠ‪‬ﻭ‬
‫ﺴ ﹶﻨﺔﹲ ِﻝ ‪‬ﻤﻥ‪ ‬ﻜﹶﺎ ‪‬‬
‫ﺤ‪‬‬‫ل ﺍﻝﱠﻠﻪِ ُﺃﺴ‪ ‬ﻭﺓﹲ ‪‬‬
‫ﻥ ﹶﻝ ﹸﻜﻡ‪ ‬ﻓِﻲ ‪‬ﺭﺴ‪‬ﻭ ِ‬
‫ﻓِﻴ ﹸﻜﻡ‪ ‬ﻤ‪‬ﺎ ﻗﹶﺎ ﹶﺘﻠﹸﻭﺍ ِﺇﻝﱠﺎ ﹶﻗﻠِﻴﻠﹰﺎ )‪ (٢٠‬ﹶﻝ ﹶﻘﺩ‪ ‬ﻜﹶﺎ ‪‬‬
‫ﺏ ﻗﹶﺎﻝﹸﻭﺍ ‪‬ﻫﺫﹶﺍ ﻤ‪‬ﺎ‬
‫ﻥ ﺍﻝﹾ َﺄﺤ‪‬ﺯ‪‬ﺍ ‪‬‬
‫ﺨ ‪‬ﺭ ‪‬ﻭ ﹶﺫ ﹶﻜ ‪‬ﺭ ﺍﻝﱠﻠ ‪‬ﻪ ﹶﻜﺜِﻴﺭ‪‬ﺍ )‪ (٢١‬ﻭﹶﻝﻤ‪‬ﺎ ‪‬ﺭﺃَﻯ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨﹸﻭ ‪‬‬
‫ﺍﻝﱠﻠ ‪‬ﻪ ﻭ‪‬ﺍﻝﹾ ‪‬ﻴﻭ‪ ‬ﻡ ﺍﻝﹾ َﺂ ِ‬
‫ﻥ‬
‫ﻕ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺴ‪‬ﻭﹸﻝ ‪‬ﻪ ‪‬ﻭﻤ‪‬ﺎ ﺯ‪‬ﺍ ‪‬ﺩ ‪‬ﻫﻡ‪ِ ‬ﺇﻝﱠﺎ ﺇِﻴﻤ‪‬ﺎﻨﹰﺎ ‪‬ﻭﺘﹶـﺴ‪‬ﻠِﻴﻤ‪‬ﺎ )‪(٢٢‬ﻤِـ ‪‬‬
‫ﺼ ‪‬ﺩ ﹶ‬
‫ﻋ ‪‬ﺩﻨﹶﺎ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺴ‪‬ﻭﹸﻝ ‪‬ﻪ ‪‬ﻭ ‪‬‬
‫‪‬ﻭ ‪‬‬
‫ﻅ ‪‬ﺭ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﹶﻓ ِﻤﻨﹾ ‪‬ﻬﻡ‪ ‬ﻤﻥ‪ ‬ﹶﻗﻀ‪‬ﻰ ﹶﻨﺤ‪ ‬ﺒ ‪‬ﻪ ‪‬ﻭ ِﻤﻨﹾ ‪‬ﻬﻡ‪ ‬ﻤﻥ‪ ‬ﻴﻨﹾ ﹶﺘ ِ‬
‫ﺼ ‪‬ﺩﻗﹸﻭﺍ ﻤ‪‬ﺎ ﻋ‪‬ﺎ ‪‬ﻫﺩ‪‬ﻭﺍ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻥ ِﺭﺠ‪‬ﺎلٌ ‪‬‬
‫ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﻥ ِﺇﻥ‪ ‬ﺸﹶـﺎ ‪‬ﺀ َﺃﻭ‪‬‬
‫ﺏ ﺍﻝﹾ ‪‬ﻤﻨﹶﺎ ِﻓﻘِﻴ ‪‬‬
‫ﺼﺩ‪ِ ‬ﻗ ِﻬﻡ‪ ‬ﻭ ‪‬ﻴ ‪‬ﻌ ﱢﺫ ‪‬‬
‫ﻥ ِﺒ ِ‬
‫ﻱ ﺍﻝﱠﻠ ‪‬ﻪ ﺍﻝﺼ‪‬ﺎ ِﺩﻗِﻴ ‪‬‬
‫‪‬ﻭﻤ‪‬ﺎ ‪‬ﺒ ‪‬ﺩﻝﹸﻭﺍ ﹶﺘﺒ‪‬ﺩِﻴﻠﹰﺎ )‪ِ (٢٣‬ﻝ ‪‬ﻴﺠ‪ِ ‬ﺯ ‪‬‬
‫ﻅ ِﻬﻡ‪ ‬ﻝﹶـﻡ‪‬‬
‫ﻥ ﹶﻜ ﹶﻔﺭ‪‬ﻭﺍ ِﺒﻐﹶـﻴ‪ِ ‬‬
‫ﻏﻔﹸﻭﺭ‪‬ﺍ ‪‬ﺭﺤِﻴﻤ‪‬ﺎ )‪ (٢٤‬ﻭ ‪‬ﺭ ‪‬ﺩ ﺍﻝﱠﻠ ‪‬ﻪ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻥ ﹶ‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ﻜﹶﺎ ‪‬‬
‫ﻋﻠﹶﻴ‪ِ ‬ﻬﻡ‪ِ ‬ﺇ ‪‬‬
‫ﺏ ‪‬‬
‫‪‬ﻴﺘﹸﻭ ‪‬‬

‫‪٢‬‬
‫ﻥ‬
‫ل ﺍﻝﱠـﺫِﻴ ‪‬‬
‫ﻋﺯِﻴﺯ‪‬ﺍ )‪ (٢٥‬ﻭَﺃﻨﹾـ ‪‬ﺯ َ‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ﹶﻗ ِﻭﻴ‪‬ﺎ ‪‬‬
‫ل ‪‬ﻭﻜﹶﺎ ‪‬‬
‫ﻥ ﺍﻝﹾ ِﻘ ﹶﺘﺎ َ‬
‫ﺨﻴ‪‬ﺭ‪‬ﺍ ‪‬ﻭ ﹶﻜﻔﹶﻰ ﺍﻝﱠﻠ ‪‬ﻪ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫‪‬ﻴﻨﹶﺎﻝﹸﻭﺍ ﹶ‬
‫ﻥ‬
‫ﺏ ﹶﻓﺭِﻴﻘﹰـﺎ ﹶﺘﻘﹾﹸﺘﻠﹸـﻭ ‪‬‬
‫ﻑ ﻓِﻲ ﹸﻗﻠﹸﻭ ِﺒ ِﻬ ‪‬ﻡ ﺍﻝ ‪‬ﺭﻋ‪ ‬‬
‫ﺼﻴ‪‬ﺎﺼِﻴ ِﻬﻡ‪ ‬ﻭ ﹶﻗ ﹶﺫ ﹶ‬
‫ﺏ ِﻤﻥ‪ ‬‬
‫ل ﺍﻝﹾ ِﻜﺘﹶﺎ ِ‬
‫ﻅﹶﺎ ‪‬ﻫﺭ‪‬ﻭ ‪‬ﻫﻡ‪ِ ‬ﻤﻥ‪َ ‬ﺃﻫ‪ِ ‬‬
‫ﻥ‬
‫ﻁﺌُﻭﻫ‪‬ﺎ ‪‬ﻭﻜﹶﺎ ‪‬‬
‫ﻀ ‪‬ﻬﻡ‪ ‬ﻭ ِﺩﻴ‪‬ﺎ ‪‬ﺭ ‪‬ﻫﻡ‪ ‬ﻭَﺃﻤ‪‬ﻭ‪‬ﺍﹶﻝ ‪‬ﻬﻡ‪ ‬ﻭَﺃﺭ‪‬ﻀ‪‬ﺎ ﹶﻝﻡ‪ ‬ﹶﺘ ﹶ‬
‫ﻥ ﹶﻓﺭِﻴﻘﹰﺎ )‪ (٢٦‬ﻭَﺃﻭ‪‬ﺭ‪ ‬ﹶﺜ ﹸﻜﻡ‪َ ‬ﺃﺭ‪ ‬‬
‫ﺴﺭ‪‬ﻭ ‪‬‬
‫‪‬ﻭ ﹶﺘﺄْ ِ‬
‫ﺸﻲ‪ٍ ‬ﺀ ﹶﻗﺩِﻴﺭ‪‬ﺍ )‪] { (٢٧‬ﺍﻷﺤﺯﺍﺏ‪[٢٧-٩/‬‬
‫ل ﹶ‬
‫ﻋﻠﹶﻰ ﹸﻜ ﱢ‬
‫ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻭﻨﻘﻭل ﻝﻺﺨﻭﺓ ﻓﻲ ﺩﻭﻝﺔ ﺍﻝﻌﺭﺍﻕ ﺍﻹﺴﻼﻤﻴﺔ ﻜﻤﺎ ﻗﺎل ﺍﻝﻨﺒﻲ ﻤﻭﺴـﻰ ﻋﻠﻴـﻪ ﺍﻝـﺴﻼﻡ‬
‫ﻝﻘﻭﻤﻪ ﺘﻤﺎﻤﺎ ‪:‬‬
‫ﻙ‬
‫ﻙ ‪‬ﻭ َﺁِﻝ ‪‬ﻬ ﹶﺘ ‪‬‬
‫ﺽ ‪‬ﻭ ‪‬ﻴ ﹶﺫ ‪‬ﺭ ‪‬‬
‫ﺴﺩ‪‬ﻭﺍ ﻓِﻲ ﺍﻝﹾ َﺄﺭ‪ِ ‬‬
‫ﻥ َﺃ ﹶﺘ ﹶﺫ ‪‬ﺭ ﻤ‪‬ﻭﺴ‪‬ﻰ ‪‬ﻭ ﹶﻗﻭ‪ ‬ﻤ ‪‬ﻪ ِﻝ ‪‬ﻴﻔﹾ ِ‬
‫ﻋﻭ‪ ‬‬
‫ل ﺍﻝﹾ ‪‬ﻤﹶﻠُﺄ ِﻤﻥ‪ ‬ﹶﻗﻭ‪ِ ‬ﻡ ِﻓﺭ‪ ‬‬
‫} ‪‬ﻭﻗﹶﺎ َ‬
‫ل ﻤ‪‬ﻭﺴ‪‬ﻰ ِﻝ ﹶﻘﻭ‪ِ ‬ﻤ ِﻪ‬
‫ﻥ )‪ (١٢٧‬ﻗﹶﺎ َ‬
‫ل َﺃﺒ‪‬ﻨﹶﺎ ‪‬ﺀ ‪‬ﻫﻡ‪ ‬ﻭ ﹶﻨﺴ‪ ‬ﹶﺘﺤ‪‬ﻴِﻲ ِﻨﺴ‪‬ﺎ ‪‬ﺀ ‪‬ﻫﻡ‪ ‬ﻭِﺇﻨﱠﺎ ﹶﻓﻭ‪ ‬ﹶﻗ ‪‬ﻬﻡ‪ ‬ﻗﹶﺎ ِﻫﺭ‪‬ﻭ ‪‬‬
‫ﺴﹸﻨ ﹶﻘﱢﺘ ُ‬
‫ل ‪‬‬
‫ﻗﹶﺎ َ‬
‫ﻥ‬
‫ﻋ ‪‬ﺒﺎ ِﺩ ِﻩ ﻭ‪‬ﺍﻝﹾﻌ‪‬ﺎ ِﻗ ‪‬ﺒ ﹸﺔ ِﻝﻠﹾ ‪‬ﻤﱠﺘﻘِﻴ ‪‬‬
‫ﺽ ِﻝﱠﻠ ِﻪ ﻴ‪‬ﻭ ِﺭﹸﺜﻬ‪‬ﺎ ‪‬ﻤﻥ‪ ‬ﻴﺸﹶﺎ ‪‬ﺀ ِﻤﻥ‪ِ ‬‬
‫ﻥ ﺍﻝﹾ َﺄﺭ‪ ‬‬
‫ﺍﺴ‪ ‬ﹶﺘﻌِﻴﻨﹸﻭﺍ ﺒِﺎﻝﱠﻠ ِﻪ ﻭ‪‬ﺍﺼ‪ِ ‬ﺒﺭ‪‬ﻭﺍ ِﺇ ‪‬‬
‫ﻙ‬
‫ﻋﺴ‪‬ﻰ ‪‬ﺭ‪‬ﺒ ﹸﻜﻡ‪َ ‬ﺃﻥ‪ ‬ﻴﻬ‪‬ﻠِـ ‪‬‬
‫ل ‪‬‬
‫ﺠﺌْ ﹶﺘﻨﹶﺎ ﻗﹶﺎ َ‬
‫ل َﺃﻥ‪ ‬ﹶﺘﺄْ ِﺘ ‪‬ﻴﻨﹶﺎ ‪‬ﻭ ِﻤﻥ‪ ‬ﺒﻌ‪ِ ‬ﺩ ﻤ‪‬ﺎ ِ‬
‫)‪ (١٢٨‬ﻗﹶﺎﻝﹸﻭﺍ ﺃُﻭﺫِﻴﻨﹶﺎ ِﻤﻥ‪ ‬ﻗﹶﺒ‪ِ ‬‬
‫ﻥ )‪] { (١٢٩‬ﺍﻷﻋـﺭﺍﻑ‪-١٢٨/‬‬
‫ﻑ ﹶﺘﻌ‪ ‬ﻤﻠﹸـﻭ ‪‬‬
‫ﻅ ‪‬ﺭ ﹶﻜﻴ‪ ‬ﹶ‬
‫ﺽ ﹶﻓ ‪‬ﻴﻨﹾ ﹸ‬
‫ﻋ ‪‬ﺩ ‪‬ﻭ ﹸﻜﻡ‪ ‬ﻭ ‪‬ﻴﺴ‪ ‬ﹶﺘﺨﹾِﻠ ﹶﻔ ﹸﻜﻡ‪ ‬ﻓِﻲ ﺍﻝﹾ َﺄﺭ‪ِ ‬‬
‫‪‬‬
‫‪[١٣٠‬‬
‫ﺃﺨﻭﻜﻡ‬
‫ﺍﻝﺸﻬﺎﺏ ﺍﻝﺜﺎﻗﺏ‬
‫ﻓﻲ ‪ ١٩‬ﺭﺒﻴﻊ ﺍﻷﻭل ‪ ١٤٢٨‬ﻫـ ﺍﻝﻤﻭﺍﻓﻕ ‪ ٢٠٠٦/٤/٦‬ﻡ‬

‫‪٣‬‬
 ‫ﺒﺴﻡ ﺍﷲ ﺍﻝﺭﺤﻤﻥ ﺍﻝﺭﺤﻴﻡ‬

‫ﻤﻘﺩﻤﺔ ﻭﺯﺍﺭﺓ ﺍﻹﻋﻼﻡ‬

‫ﺍﻝﺤﻤﺩ ﷲ ﻭﺤﺩﻩ ﻭﺍﻝﺼﻼﺓ ﻭﺍﻝﺴﻼﻡ ﻋﻠﻰ ﻤﻥ ﻻ ﻨﺒﻲ ﺒﻌﺩﻩ‪ ،‬ﺃﻤﺎ ﺒﻌﺩ‪:‬‬

‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﹶﻓ ِﻤﻨﹾﻬ‪‬ﻡ ﻤ‪‬ﻥ ﹶﻗﻀ‪‬ﻰ‬
‫ﺼ ‪‬ﺩﻗﹸﻭﺍ ﻤ‪‬ﺎ ﻋ‪‬ﺎ ‪‬ﻫﺩ‪‬ﻭﺍ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻥ ِﺭﺠ‪‬ﺎلٌ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﻓﻘﺩ ﻗﺎل ﺘﻌﺎﻝﻰ‪ِ } :‬ﻤ ‪‬‬
‫ﻼ { ]ﺍﻷﺤﺯﺍﺏ‪.[٢٣ :‬‬
‫ﻅ ‪‬ﺭ ‪‬ﻭﻤ‪‬ﺎ ‪‬ﺒ ‪‬ﺩﻝﹸﻭﺍ ﹶﺘﺒ‪‬ﺩِﻴ ﹰ‬
‫ﹶﻨﺤ‪ ‬ﺒﻪ‪ ‬ﻭ ِﻤﻨﹾﻬ‪‬ﻡ ﻤ‪‬ﻥ ﻴ‪‬ﻨ ﹶﺘ ِ‬
‫ﺃﺼل ﻫﺫﺍ ﺍﻝﻜﺘﺎﺏ ﻜﺘﺒﻪ ﺃﺤﺩ ﺃﺒﻨﺎﺀ ﺍﻝﻬﻴﺌﺔ ﺍﻝﺸﺭﻋﻴﺔ‪ ،‬ﻭﺒﻤﺒﺎﺩﺭﺓ ﻤﻨﻪ ﻝﻤﺎ ﺴـﻤﻊ ﺒﻌـﺽ‬
‫ﻉ ﺃﻭ ﻭﺍﻗﻊ ﻓﺄﺼﺎﺒﻪ ﻫ ‪‬ﻡ ﻭﻏ ‪‬ﻡ ﺩﻓﻌـﻪ‬
‫ﺍﻝﺸﺒﻬﺎﺕ ﺘﻠﻭﻜﻬﺎ ﺍﻷﻝﺴﻨﺔ ﺩﻭﻥ ﺩﻝﻴل ‪‬ﻴﺫﹾﻜﹶﺭ ﻤﻥ ﺸﺭ ٍ‬
‫ﺇﻝﻰ ﺍﻝﻨﹼﺼﺢ ﻷﻤﺭﺍﺀ ﺍﻝﺠﻬﺎﺩ ﻭﻋﺎﻤﺔ ﺍﻷﻤﺔ‪ ،‬ﻭﻤﻥ ﺜﻡ ﺩﻓﻌﻪ ﻝﻠﻬﻴﺌـﺔ ﺍﻝـﺸﺭﻋﻴﺔ‪ ،‬ﻭﻋﻨـﺩ‬
‫ﺭﺠﻭﻋﻪ ﺇﻝﻰ ﻤﺤل ﻋﻤﻠﻪ ﺤﻴﺙ ﻜﺎﻥ ﺃﻤﻴﺭﹰﺍ ﻹﺤﺩﻯ ﺍﻝﻤﻨﺎﻁﻕ ﻭﻗﻊ ﻓﻲ ﻜﻤﻴﻥ ﻝﻸﻤﺭﻴﻜـﺎﻥ‬
‫ﻓﺎﺸﺘﺒﻙ ﻤﻌﻬﻡ‪ ،‬ﺜﻡ ﺍﻨﺩﻓﻊ ﺒﺤﺯﺍﻤﻪ ﺍﻝﻨﺎﺴﻑ ﻨﺤﻭﻫﻡ ﻤﻔﺠﺭﹰﺍ ﻨﻔﺴﻪ ﻓﻲ ﺴـﺒﻴل ﺍﷲ‪ ،‬ﻭﻗـﺩ‪‬ﻡ‬
‫ﻨﺤﺭﻩ ﺩﻭﻥ ﻨﺤﻭﺭ ﺇﺨﻭﺍﻨﻪ ﺤﻴﺙ ﺘﻤﻜﹼﻨﻭﺍ ﻤﻥ ﺍﻝﻬﺭﺏ‪ ،‬ﻓﺴﻜﺏ ﺒﺩﻤﺎﺌﻪ ﻋﻠﻰ ﻜﺘﺎﺒﻪ ﻤـﺴﻜ ﹰﺎ‬
‫ﻴﻔﻭﺡ ﻭﻴﻌﻠﻨﻬﺎ ﻤ‪‬ﺩﻭﻴ‪‬ﺔ ﺃﻨﹼﺎ ﻋﻠﻰ ﺍﻝﺤﻕ ﻤﺎﻀﻭﻥ ﻭﺒﺴﺒﻴل ﺍﻝﺭﺸﺎﺩ ﻤﺴﺘﻤﺴﻜﻭﻥ‪ ،‬ﻭﻨﺴﺄل ﺍﷲ‬
‫ﺃﻥ ﻴﻜﺘﺏ ﻝﻌﻤﻠﻪ ﻫﺫﺍ ﺍﻝﻘﺒﻭل ﻭﺃﻥ ﻴﺠﻌﻠﻪ ﻓﻲ ﻤﻴﺯﺍﻥ ﺤﺴﻨﺎﺘﻪ ﻴﻭﻡ ﺍﻝﻘﻴﺎﻤﺔ‪" ،‬ﻭﺤـﺴﺒﻨﺎ ﺍﷲ‬
‫ﻭﻨﻌﻡ ﺍﻝﻭﻜﻴل"‪.‬‬
‫ﺍﻝﻤﺘﺤﺩﺙ ﺍﻝﺭﺴﻤﻲ‬
‫ﺒﺎﺴﻡ ﺩﻭﻝﺔ ﺍﻝﻌﺭﺍﻕ ﺍﻹﺴﻼﻤﻴﺔ‬

‫====================‬

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 ‫ﺍﻝﻤﻘﺩﻤﺔ‬
‫ﺒﺴﻡ ﺍﷲ ﺍﻝﺭﺤﻤﻥ ﺍﻝﺭﺤﻴﻡ‬

‫ﺇﻥ ﺍﻝﺤﻤﺩ ﷲ ﻨﺤﻤﺩﻩ ﻭﻨﺴﺘﻌﻴﻨﻪ ﻭﻨﺴﺘﻐﻔﺭﻩ‪ ،‬ﻭﻨﻌﻭﺫ ﺒﺎﷲ ﻤﻥ ﺸـﺭﻭﺭ ﺃﻨﻔـﺴﻨﺎ ﻭﺴـﻴﺌﺎﺕ‬
‫ﺃﻋﻤﺎﻝﻨﺎ‪ ،‬ﻤﻥ ﻴﻬﺩﻩ ﺍﷲ ﻓﻼ ﻤﻀل ﻝﻪ ﻭﻤﻥ ﻴﻀﻠل ﻓﻼ ﻫﺎﺩﻱ ﻝﻪ‪ ،‬ﻭﺃﺸﻬﺩ ﺃﻥ ﻻ ﺇﻝـﻪ ﺇﻻ‬
‫ﺍﷲ ﻭﺤﺩﻩ ﻻ ﺸﺭﻴﻙ ﻝﻪ ﻭﺃﺸﻬﺩ ﺃﻥ ﻤﺤﻤﺩﹰﺍ ﻋﺒﺩﻩ ﻭﺭﺴﻭﻝﻪ‪ ،‬ﺃﻤﺎ ﺒﻌﺩ‪:‬‬
‫ﻓﻔﻲ ﻏﻤﺭﺓ ﻜﺘﺎﺒﺔ ﻫﺫﻩ ﺍﻝﺴﻁﻭﺭ ﻝﻡ ﻴﻜﻥ ﺒﺈﻤﻜﺎﻨﻲ ﺇﺨﻔـﺎﺀ ﻓـﻭﺭﺓ ﻤـﺸﺎﻋﺭﻱ ﻭﺩﻓـﻕ‬
‫ﺃﺤﺎﺴﻴﺴﻲ ﻭﻫﻲ ﺘﻼﻤﺱ ﺒﻌﺠﺏ ﻭﺘﺭﻗﹼﺏ ﻓﻜﺭﺓ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻝﺘﻲ ﻴﺤﻠﻡ ﺒﻬـﺎ ﻜـل‬
‫ﻤﺴﻠﻡ ﺼﺎﺩﻕ ﺤﺭﻴﺹ ﻋﻠﻰ ﻅﻬﻭﺭ ﻫﺫﺍ ﺍﻝ ‪‬ﺩﻴ‪‬ﻥ ﻭﻏﻴﻭﺭ ﻋﻠﻰ ﺤﺭﻤﺎﺘﻪ‪ ،‬ﺫﺍﻙ ﺍﻝﻬ ‪‬ﻡ ﺍﻝـﺫﻱ‬
‫ﻴﻨﺨﺭ ﻓﻲ ﻭﺠﺩﺍﻥ ﺍﻝﻤﺴﻠﻡ ﻭﻫﻭ ﻴﺭﻯ ﻀﻴﺎﻉ ﺍﻝﺸﺭﻴﻌﺔ ﻭﺍﻨﺘﻬـﺎﻙ ﺍﻝﺤـﺩﻭﺩ ﻭﺍﻝﺤﺭﻤـﺎﺕ‬
‫ﻭﻤﺤﺎﺭﺒﺔ ﺍﻝﻌﻘﻴﺩﺓ ﻭﺍﻝﺼﺩ ﻋﻥ ﺴﺒﻴل ﺍﷲ ﺒﻜل ﻭﺴﻴﻠﺔ‪ ،‬ﻤﻊ ﻤﺎ ﺘﺤﻤﻠﻪ ﺍﻝﻤﺂﺴﻲ ﺍﻝﺤﺎﻀـﺭﺓ‬
‫ﻓﻲ ﺒﻼﺩ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺍﻝﻤﻐﺘﺼﺒﺔ ﻤﻥ ﺁﻻﻡ ﻭﺃﺸﺠﺎﻥ ﺘﻘﺭﺡ ﺍﻝﻜﺒﺩ ﻭﺍﻝﻔﺅﺍﺩ‪ ،‬ﻭﺘﻌﺼﺭ ﺍﻝـﺭﻭﺡ‬
‫ﻭﺍﻝﻭﺠﺩﺍﻥ‪ ،‬ﺘﺒﻘﻰ ﻓﻜﺭﺓ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺃﺫﻫﺎﻥ ﺍﻝﻜﺜﻴﺭﻴﻥ ﻀﺭﺏ‪ ‬ﻤـﻥ ﺍﻷﻤـﺎﻨﻲ‬
‫ﻭﺍﻷﺤﻼﻡ ﺍﻝﺘﻲ ﻴﺘﺴﻠﻰ ﺒﻬﺎ ﺍﻝﺨﺎﻤﻠﻭﻥ ﻭﺍﻝﻘﺎﻋﺩﻭﻥ‪ ،‬ﻭﺭﺒﻤﺎ ﻜﺎﻥ ﻫـﺫﺍ ﺍﻝﺨﻴـﺎل ﻤـﺴﺭﺤ ﹰﺎ‬
‫ﻤﻤﺘﻌ ﹰﺎ ﻴﺄﻭﻱ ﺇﻝﻴﻪ ﻜل ﺍﻝﻤﺘﺒﺎﻜﻴﻥ ﻋﻠﻰ ﻋﺭﺽ ﺍﻷﻤﺔ ﻭﻤﺠﺩﻫﺎ ﺍﻝﺴﻠﻴﺏ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻴﻘـﺩﻤﻭﺍ‬
‫ﻥ ﻓﺭﺤﺘﻨﺎ‬
‫ﻼ ﺤﻘﻴﻘﻴ ﹰﺎ ﻷﻤﺘﻬﻡ ﻴﺒﻌﺜﻬﺎ ﻤﻥ ﺩﻭﺍﻤﺔ ﺍﻷﻤﺎﻨﻲ ﺇﻝﻰ ﺴﺎﺤﺔ ﺍﻝﻌﻤل ﻭﺍﻝﻭﺍﻗﻊ‪ ،‬ﻭﻝﻜ ‪‬‬
‫ﺃﻤ ﹰ‬
‫ﻥ ﻤﺯﻴﻔﺔ ﻤﻭﺜﻘﺔ ﺒﺨﻴﻭﻁ ﺍﻝﻔﺭﺵ ﺍﻝﻨﺎﻋﻤﺔ ﻭﺍﻷﺭﺍﺌـﻙ ﺍﻝﻤﺘﺭﻓﻬـﺔ‬
‫ﺍﻝﻴﻭﻡ ﻝﻴﺴﺕ ﻭﻝﻴﺩﺓ ﺃﻤﺎ ٍ‬
‫ﻭﺍﻝﻤﻘﺎﻋﺩ ﺍﻝﺨﺎﻤﻠﺔ‪ ،‬ﺒل ﻫﻲ ﺇﺤﺴﺎﺱ‪ ‬ﺼﺎﺩﻕﹲ ﺒﺎﻷﻤل ﺍﻝﻭﺍﻓﺩ ﺍﻝﺫﻱ ﻜﺎﻥ ﻴﻨﺘﻅﺭﻩ ﺍﻝﻜﺜﻴﺭ ﻤﻥ‬
‫ﻲ ﻴﺭﺴﻡ ﻝﻸﻤﺔ ﻁﺭﻴﻘ ﹰﺎ ﻭﺍﺴﻌ ﹰﺎ ﻨﺤﻭ ﻤﺠ ٍﺩ ﻭﺃﻤﺠﺎ ٍﺩ ﺁﺘﻴ ٍﺔ ﺒﻼ ﺭﻴﺏ‪!.‬‬
‫ﺍﻝﻤﺴﻠﻤﻴﻥ ﻭﻤﻴﻌﺎﺩ‪ ‬ﺤﻘﻴﻘ ‪‬‬
‫ﻓﻭﺭﻗﺎﺘﻲ ﻫﺫﻩ ﺍﻝﺘﻲ ﺍﺒﺘﺩﺭﺘﻬﺎ ﻤﺸﺎﻋﺭﻱ ﻝﺘﺘﺤﺩﺙ ﻋﻥ ﺍﻝﻔﺭﺤﺔ ﺍﻝﺘﻲ ﻻ ﺘﻌﺭﻑ ﺍﻻﺨﺘﺒﺎﺀ‬
‫ﻭﺍﻝﻤﻭﺍﺭﺍﺓ ﻫﻲ ﺇﻝﻤﺎﺤﺔﹲ ﻤﺘﻭﺍﻀﻌﺔﹲ ﺤﻭل ﻫﺫﺍ ﺍﻷﻤل ﺍﻝﻭﺍﺜﺏ ﻤﻥ ﺃﺭﺽ ﺍﻝﺠﻬـﺎﺩ ﺍﻝﺘـﻲ‬
‫ﻨﻌﻴﺸﻬﺎ ﻓﻲ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﻓﺒﻌﺩ ﻗﺘﺎل ﺩﺍﻡ ﺃﻜﺜﺭ ﻤﻥ ﺜﻼﺙ ﺴﻨﻭﺍﺕ ﻤﻊ ﺍﻝـﺼﻠﻴﺒﻴﻥ ﻭﺃﺫﻨـﺎﺒﻬﻡ‬
‫ﺍﻝﻤﺭﺘﺩﻴﻥ‪ ،‬ﺒﺎﺕ ﺍﻝﻤﺠﺎﻫﺩﻭﻥ ﻋﻠﻰ ﻴﻘﻴﻥ ﺠﺎﺯﻡ ﺃﻥ ﻤﻴﻼﺩ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺍﻝﻌـﺭﺍﻕ‬
‫ﺃﻤﺭ‪ ‬ﻭﺍﻗﻊ‪ ‬ﻻ ﻤﺤﺎﻝﺔ‪ ،‬ﻓﻤﻊ ﺯﻓﺎﺕ ﺍﻝﺭﺼﺎﺹ ﻭﺍﻝﺒﺸﺎﺌﺭ ﺍﻝﻴﻭﻤﻴـﺔ ﻝﻠﻌﻤﻠﻴـﺎﺕ ﺍﻝﺠﻬﺎﺩﻴـﺔ‬
‫ﻭﺘﺘﺎﺒﻊ ﺍﻝﻐﺯﻭﺍﺕ ﺍﻝﻤﺒﺎﺭﻜﺔ‪ ،‬ﻭﺍﻨﺘﺸﺎﺭ ﺭﻗﻌﺔ ﺍﻝﺠﻬﺎﺩ ﻭﺍﻝﻤﺠﺎﻫﺩﻴﻥ‪ ،‬ﻭﺘﺤﻭل ﺯﻤﺎﻡ ﺍﻝﻤﺒﺎﺩﺭﺓ‬
‫ﻓﻲ ﻜﺜﻴﺭ ﻤﻥ ﺍﻝﻤﻌﺎﺭﻙ ﺒﺄﻴﺩﻱ ﺃﺒﻁﺎﻝﻨﺎ ﺒﻔﻀل ﻤﻥ ﺍﷲ‪ ،‬ﺃﺼﺒﺤﺕ ﺍﻷﺭﺽ ﻤﻠﻜ ﹰﺎ ﻝﺼﺎﺤﺏ‬

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‫ﺍﻝﻤﺒﺎﺩﺭﺓ ﺍﻝﻤﻴﺩﺍﻨﻴﺔ ﻭﻤﻭﻁ ًﺄ ﺭﺍﺴﺨ ﹰﺎ ﻝﻠﻤﺸﺭﻭﻉ ﺍﻝﺠﻬﺎﺩﻱ ﺍﻝﻤﺘﻀﺨﻡ‪ ،‬ﻭﻫـﺫﺍ ﻤـﺎ ﺠﻌـل‬
‫ﺍﻷﺭﺽ ﻤﻔﺘﻭﺤ ﹰﺔ ﻓﻲ ﻜﺜﻴﺭ ﻤﻥ ﻤﻨﺎﻁﻕ ﺍﻝﻌﺭﺍﻕ ﺘﺤﺕ ﺴﻴﻁﺭﺓ ﺍﻝﻤﺠﺎﻫـﺩﻴﻥ ﻭﻗـﻭﺍﺘﻬﻡ‪،‬‬
‫ﻓﻜﺎﻥ ﻤﻥ ﺍﻝﻤﻨﺎﺴﺏ ﺍﺴﺘﻬﻼل ﻫﺫﻩ ﺍﻝﻔﺭﺼﺔ ﻝﻠﺘﻭﻁﺌﺔ ﺒﺤﺩﻴﺙ ﻴﻜﺸﻑ ﺍﻝﺨﻁـﻰ ﺍﻝﻘﺎﺩﻤـﺔ‬
‫ﻭﺍﻝﻤﺘﻭﻗﻌﺔ ﻝﻠﻤﺴﻴﺭﺓ ﺍﻝﺠﻬﺎﺩﻴﺔ ﻓﻲ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﻭﻴﺒﺭﻫﻥ ﺒﻤﻭﻀﻭﻋﻴ ٍﺔ ﺘﺎﻤ ٍﺔ ﻋﻠﻰ ﺍﺤﺘﻤـﺎﻻﺕ‬
‫ﺍﻝﻨﺘﺎﺌﺞ ﺍﻝﻤﺭﺠﻭﺓ ﻤﻥ ﻗﻴﺎﻡ ﺍﻝﺠﻬﺎﺩ ﺒﺈﺯﺍﺀ ﺍﻝﺜﻤﺭﺍﺕ ﺍﻝﺘﻲ ﺃﺨﺫﺕ ﺒﺎﻝﻨـﻀﻭﺝ ﻭﺍﻝـﺼﻼﺡ‪،‬‬
‫ﻉ ﻭﻝﻴ ٍﺩ ﻝﺩﻭﻝﺔ ﺇﺴﻼﻤﻴﺔ ﻤﺭﺘﻘﺒﺔ‪.‬‬
‫ﻭﺍﻝﺘﻲ ﺘﺒﺩﺕ ﻝﻠﻌﻴﺎﻥ ﺍﻝﻴﻭﻡ ﻓﻲ ﺼﻭﺭﺓ ﻤﺸﺭﻭ ٍ‬
‫ل ﻤﺨﺎﻀ ﹰﺎ ﺍﻀﻁﺭﺍﺭﻴ ﹰﺎ ﺩﺍﺨل ﺍﻷﻤﺔ ﻭﺨﺎﺭﺠﻬﺎ‪ ،‬ﻭﺴﻴﻜﻭﻥ‬
‫ﻤﻊ ﺍﻝﻌﻠﻡ ﺃﻥ ﺤﺩﺜ ﹰﺎ ﻜﻬﺫﺍ ﺴﻴﺸﻜ ﱡ‬
‫ﻝﻪ ﺘﺒﻌﺎﺘﻪ ﺒﻼ ﺸﻙ‪ ،‬ﻭﺭﺒﻤﺎ ﺘﺘﻌﺎﻝﻰ ﺃﺼﻭﺍﺕﹲ ﻜﺜﻴﺭﺓﹲ ﻤﺒﺎﺭﻜﺔﹲ ﺃﻭ ﻤﻨﺩ‪‬ﺩﺓﹲ ﺃﻭ ﻤﻨﺎﻫﻀﺔﹲ ﻝﻬـﺫﺍ‬
‫ﺍﻝﻤﺸﺭﻭﻉ‪.‬‬
‫ﻭﻫﺫﺍ ﺍﻝﺒﺤﺙ ﻴﺄﺘﻲ ﻝﻴﺒﻴﻥ ﺍﻝﻨﻅﺭﻴﺔ ﺍﻝﺘﻲ ﺍﻋﺘﻤﺩﻫﺎ ﺍﻝﻤﺠﺎﻫﺩﻭﻥ ﻓﻲ ﺇﻗﺎﻤﺔ ﺩﻭﻝﺘﻬﻡ ﺍﻝﻤﺒﺎﺭﻜﺔ‬
‫ﻭﻓﻘ ﹰﺎ ﻝﻤﻨﻁﻠﻘﺎﺘﻬﺎ ﺍﻝﺸﺭﻋﻴﺔ ﻭﺍﻝﻭﺍﻗﻌﻴﺔ ﻭﺍﻝﺴﻴﺎﺴﻴﺔ‪ ،‬ﻭﻴﻜﺸﻑ ﺍﻷﺴﺒﺎﺏ ﻭﺍﻝـﺩﻭﺍﻋﻲ ﺍﻝﺘـﻲ‬
‫ﻭﻓﺭﺕ ﺍﻝﻅﺭﻭﻑ ﺍﻝﻤﻨﺎﺴﺒﺔ ﻝﺒﺭﻭﺯ ﻫﺫﺍ ﺍﻝﻤﺸﺭﻭﻉ ﻭﺍﺸﺘﺩﺍﺩ ﻋﻭﺩﻩ ﻓـﻲ ﻫـﺫﺍ ﺍﻝﺤـﻴﻥ‪،‬‬
‫ﻭﻀﺭﻭﺭﺓ ﺍﻝﻤﺴﺎﺭﻋﺔ ﻓﻲ ﺘﺒﻨﻴﻪ ﻭﻓﻘ ﹰﺎ ﻝﻤﺘﻁﻠﺒﺎﺕ ﺸﺭﻋﻴﺔ ﻭﺴﻴﺎﺴﻴﺔ ﻤﻨﻁﻘﻴـﺔ‪ ،‬ﻭﺃﺨﻴـﺭﹰﺍ‬
‫ﻴﺸﺭﻑ ﺍﻝﺒﺤﺙ ﻋﻠﻰ ﻤﻨﺎﻗﺸﺔ ﺍﻷﻓﻜﺎﺭ ﻭﺍﻻﻋﺘﺭﺍﻀﺎﺕ ﺍﻝﺘﻲ ﺴﺘﻭﺍﺠﻬﻬﺎ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ‬
‫ﺍﻝﻔﺘﻴﺔ‪ ،‬ﻭﻴﻔﻨﺩ ﺍﻝﻜﺜﻴﺭ ﻤﻥ ﺍﻝﺸﺒﻬﺎﺕ ﺍﻝﺘﻲ ﺘﺜﺎﺭ ﺤﻭل ﺍﻝﺩﻭﻝﺔ ﺍﻝﻤﺒﺎﺭﻜﺔ ﻭﻁﺭﻴﻘﺔ ﺇﻗﺎﻤﺘﻬﺎ‪.‬‬
‫ﺇﻥ ﺍﻝﺒﺤﺙ ﻓﻲ ﻤﺸﺭﻭﻉ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﺒﺤﺙﹲ ﻓﻲ ﻤﺼﻴﺭ ﺍﻷﻤﺔ‪ ،‬ﻭﻤﺴﺘﻘﺒل ﺃﺠﻴﺎﻝﻬﺎ‪،‬‬
‫ﻭﻋﻠﻰ ﺍﻷﻤﺔ ﺃﻥ ﺘﻔﻘﻪ ﺃﺤﻜﺎﻤﻪ‪ ،‬ﻭﺘﺭﺒﻁﻬﺎ ﺒﺎﻝﻭﺍﻗﻊ‪ ،‬ﻓﻤﻭﻀﻭﻉ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴـﻼﻤﻴﺔ ﻝـﻴﺱ‬
‫ﺒﺤﺜ ﹰﺎ ﻨﻅﺭﻴ ﹰﺎ ﺘﺭﻓﻴ ﹰﺎ ﻴﻨﺘﻬﻲ ﻋﻨﺩ ﺤﺩﻭﺩ ﺍﻝﻤﺅﺘﻤﺭﺍﺕ ﻭﺍﻝﻤﻨﺘﺩﻴﺎﺕ ﺍﻝﺘﻲ ﻻ ﺘﺭﺠﻊ ﻤﻥ ﻭﺭﺍﺌﻬﺎ‬
‫ﻲ ﻓﻲ ﺸﻘﻪ ﺍﻝﻐﺎﻝﺏ‪ ،‬ﻴﺤﻤل ﻓﻲ‬
‫ﻥ ﺍﻝﺒﺤﺙ ﺍﻝﺫﻱ ﺒﻴﻥ ﺃﻴﺩﻴﻨﺎ ﻫﻭ ﺒﺤﺙﹲ ﻋﻤﻠ ‪‬‬
‫ﺒﻁﺎﺌل‪ ،‬ﺒﻤﻌﻨﻰ ﺃ ‪‬‬
‫ﻁﻭﺍﻴﺎﻩ ﺜﻤﺭﺍﺕ ﺘﺠﺭﺒﺔ ﺠﻬﺎﺩﻴﺔ ﻤﻌﺎﺼﺭﺓ ﺃﺨﺫﺕ ﺒﺎﻝﺒﺩﻭ ﻤﻨﺫ ﻭﻗﺕ ﻗﺭﻴـﺏ‪ ،‬ﻭﺨﻼﺼـﺘﻪ‬
‫ﺘﺄﺼﻴل ﺸﺭﻋﻲ ﻝﻤﺸﺭﻭﻉ ﺍﻝﺩﻭﻝﺔ ﺍﻝﻤﻌﻠﻥ ﻤﻥ ﻗﺒل ﻤﺠﻠﺱ ﺸﻭﺭﻯ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ‪.‬‬

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 ‫ﺍﻝﻔﺼل ﺍﻷﻭل‬
‫ﺃﻫﻤﻴﺔ ﺍﻝﺩﻭﻝﺔ ﻭﺤﺎﺠﺔ ﺍﻷﻤﺔ ﺇﻝﻴﻬﺎ‬
‫ﻭﺠﻭﺏ ﻗﻴﺎﻡ ﺍﻝﺩﻭﻝﺔ ﺍﻝﻤﺴﻠﻤﺔ‪. . .‬‬
‫ﺃﺜﺭ ﻋﻥ ﺍﻝﺨﻠﻴﻔﺔ ﺍﻝﺜﺎﻝﺙ ﻋﺜﻤﺎﻥ ﺒﻥ ﻋﻔﺎﻥ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ )ﺇﻥ ﺍﷲ ﹶﻝ ‪‬ﻴﺯ‪‬ﻉ ﺒﺎﻝﺴﻠﻁﺎﻥ ﻤـﺎ‬
‫ﻉ ﺒﺎﻝﻘﺭﺁﻥ(‪ ١‬ﻝﻌل ﻫﺫﻩ ﺍﻝﻜﻠﻤﺔ ﺃﺒﻠﻎ ﺒﻴﺎﻥ ﻝﻠﺩﻭﺭ ﺍﻝﺫﻱ ﺘﻘﻭﻡ ﺒﻪ ﺍﻝﺩﻭﻝﺔ ﺍﻝﻤﺴﻠﻤﺔ ﻓـﻲ‬
‫ﻻ ‪‬ﻴ ‪‬ﺯ ‪‬‬

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‫‪ -‬ﻝﻡ ﺃﺠﺩﻩ ﻭﺇﻨﻤﺎ ﻫﻭ ﻤﺸﻬﻭﺭ ﻋﻠﻰ ﺍﻷﻝﺴﻨﺔ ﻭﻗﺩ ﺫﻜﺭﻩ ﻜﺜﻴﺭ ﻤﻥ ﺍﻝﺴﻠﻑ ﻭﺍﻝﺨﻠﻑ ﻭﻤﻌﻨﺎﻩ ﺼﺤﻴﺢ‬
‫ﻴﻘﻭل ﺍﻝﺸﻴﺦ ﺃﺒﻭ ﺒﺼﻴﺭ ﺤﻔﻅﻪ ﺍﷲ ‪:‬‬
‫ﻭﺍﻷﻤﺔ ﻤﻥ ﺫﻝﻙ ﺍﻝﻭﻗﺕ ﺇﻝﻰ ﻫﺫﻩ ﺍﻝﺴﺎﻋﺔ ﻻ ﺘﺯﺍل ﺘﻘﺩﻡ ﺍﻝﺸﻬﻴﺩ ﺘﻠﻭ ﺍﻝﺸﻬﻴﺩ ﻤﻥ ﺃﺒﻨﺎﺌﻬﺎ ـ ﻓﻲ ﺴﺒﻴل ﺍﷲ ـ ﻤﻥ ﺃﺠل‬
‫ﻗﻴﺎﻡ ﺨﻼﻓﺔ ﺭﺍﺸﺩﺓ ﺘﺤﺘﻀﻥ ﺠﻤﻴﻊ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺠﻤﻴﻊ ﺃﺼﻘﺎﻉ ﺍﻷﺭﺽ‪ ،‬ﻋﻠﻰ ﺍﺨﺘﻼﻑ ﺃﻝﻭﺍﻨﻬﻡ ﻭﻝﻐﺎﺘﻬﻡ ﻭﺃﻭﻁـﺎﻨﻬﻡ‬
‫ﻭﺃﺠﻨﺎﺴﻬﻡ‪ ،‬ﺘﻌﻴﺵ ﺁﻻﻤﻬﻡ ﻭﺃﺤﻼﻤﻬﻡ‪ ،‬ﻴﺠﺩﻭﻥ ﻓﻴﻬﺎ ﺍﻝﻜﻨﻑ ﺍﻝﺫﻱ ﻴﻠﻭﺫﻭﻥ ﺒﻪ ﻤﻥ ﺃﺨﻁﺎﺭ ﺍﻷﻋﺩﺍﺀ ﺍﻝﻤﺤﻴﻁﺔ ﺒﻬﻡ ﻤـﻥ‬
‫ﻜل ﺤﺩﺏ ﻭﺼﻭﺏ ‪..‬‬
‫ﻭﻝﻤﺎ ﻻ ﻴﻜﻭﻥ ﺍﻝﺒﺫل ﻭﺍﻝﻌﻁﺎﺀ ﻭﺍﻝﺠﻬﺎﺩ‪ ،‬ﻭﺍﻝﺴﻠﻌﺔ ﻫﻲ " ﺍﻝﺨﻼﻓﺔ ﺍﻝﺭﺍﺸﺩﺓ " ﺍﻝﺘﻲ ﻻ ﻗﻴﺎﻡ ﻝﻠﺩﻴﻥ ﻭﺃﺤﻜﺎﻤﻪ ﻋﻠﻰ ﺍﻝﻭﺠﻪ‬
‫ﺍﻷﻜﻤل ﺇﻻ ﺒﻬﺎ‪ ،‬ﻭﻻ ﺃﻤﻥ ﻭﻻ ﺃﻤﺎﻥ ﻝﻠﻤﺴﻠﻤﻴﻥ ﻭﻝﺩﻴﺎﺭﻫﻡ ﻤﻥ ﺃﻋﺩﺍﺌﻬﻡ ﺇﻻ ﺒﻬﺎ‪ ،‬ﻭﻻ ﺭﺍﺩﻉ ﻝﻠﻅﺎﻝﻤﻴﻥ ﻭﻗﺎﻁﻌﻲ ﺍﻝﻁﺭﻴﻕ‬
‫ﺇﻻ ﺒﻬﺎ‪ ،‬ﻝﺫﺍ ﻓﻘﺩ ﺃُﺜﺭ ﻋﻥ ﺍﻝﺨﻠﻴﻔﺔ ﺍﻝﺜﺎﻝﺙ ﻋﺜﻤﺎﻥ ﺒﻥ ﻋﻔﺎﻥ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺃﻨﻪ ﻗﺎل‪ :‬ﺇﻥ ﺍﷲ ﻝﻴﺯﻉ ـ ﺃﻱ ﻝﻴـﺭﺩﻉ ـ‬
‫ﺒﺎﻝﺴﻠﻁﺎﻥ ﻤﺎﻻ ﻴﺯﻉ ﺒﺎﻝﻘﺭﺁﻥ ‪ .‬ﻓﺎﻝﻘﺭﺁﻥ ﺍﻝﻜﺭﻴﻡ ﻻ ﺒﺩ ﻝﻪ ﻤﻥ ﻗﻭﺓ ﻭﺴﻠﻁﺎﻥ ﻴﺤﻤﻴﻪ ﻭﻴﻔﺭﻀﻪ ﻋﻠﻰ ﺍﻝﻨﺎﺱ‪ ،‬ﻭﻴﺭﻋـﺎﻩ‬
‫ﻭﻴﺘﻌﺎﻫﺩ ﺃﺤﻜﺎﻤﻪ ﻭﺸﺭﺍﺌﻌﻪ ‪ ..‬ﻓﺎﻝﻘﺭﺁﻥ ﻭﺴﻴﻑ ﺍﻝﺴﻠﻁﺎﻥ ﻴﺴﻴﺭﺍﻥ ﺠﻨﺒﹰﺎ ﺇﻝﻰ ﺠﻨﺏ ﻴﺅﻴﺩ ﺒﻌﻀﻬﻤﺎ ﺍﻝـﺒﻌﺽ‪ ،‬ﻭﺃﻴﻬﻤـﺎ‬
‫ﻴﻘﺼﺭ ﻋﻥ ﺍﻵﺨﺭ ﻓﺈﻥ ﻤﺴﻴﺭﺓ ﺍﻹﺴﻼﻡ ـ ﻻ ﻤﺤﺎﻝﺔ ـ ﺴﻴﻌﺘﺭﻴﻬﺎ ﺍﻝﻀﻌﻑ ﻭﺍﻝﻨﻜﺒﺎﺕ ﻭﺍﻻﻨﺘﻜﺎﺴﺎﺕ ‪.‬‬
‫ل ﻤﻥ ﻭﺭﺍﺌﻪ‪ ،‬ﻭﻴ‪‬ﺘﻘﻰ ﺒﻪ " ﻤﺘﻔﻕ ﻋﻠﻴﻪ ‪.‬‬
‫ﺠﱠﻨ ﹰﺔ ﻴ‪‬ﻘﺎ ﹶﺘ ُ‬
‫‪ ...‬ﻗﺎل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ ":‬ﺇﻨﻤﺎ ﺍﻹﻤﺎﻡ ‪‬‬
‫‪ ...‬ﻭﻋﻥ ﺃﺒﻲ ﺒﻜﺭﺓ ﻗﺎل ﺴﻤﻌﺕ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻴﻘﻭل‪ ":‬ﺍﻝﺴﻠﻁﺎﻥ ﻅـل ﺍﷲ ﻓـﻲ ﺍﻷﺭﺽ ﻓﻤـﻥ‬
‫ﺃﻜﺭﻤﻪ ﺃﻜﺭﻡ ﺍﷲ‪ ،‬ﻭﻤﻥ ﺃﻫﺎﻨﻪ ﺃﻫﺎﻨﻪ ﺍﷲ " ‪ .‬ﺃﺨﺭﺠﻪ ﺍﺒﻥ ﺃﺒﻲ ﻋﺎﺼﻡ ﻓﻲ ﺍﻝﺴﻨﺔ‪ ،‬ﻗﺎل ﺍﻝﺸﻴﺦ ﻨﺎﺼﺭ ﻓـﻲ ﺍﻝﺘﺨـﺭﻴﺞ‬
‫‪ :١٠٢٤‬ﺤﺩﻴﺙ ﺤﺴﻥ ‪.‬‬
‫‪ ...‬ﺍﻝﺴﻠﻁﺎﻥ ﺍﻝﻤﺴﻠﻡ ﺍﻝﻌﺎﺩل ﻅل ﺍﷲ ﻓﻲ ﺍﻷﺭﺽ؛ ﻷﻨﻪ ﻴﺴﻬﺭ ﻋﻠﻰ ﺘﻁﺒﻴﻕ ﺃﺤﻜﺎﻤﻪ ﻭﺸﺭﺍﺌﻌﻪ ﻓـﻲ ﺍﻷﺭﺽ‪ ،‬ﻭﺒـﻪ‬
‫ﺘﹸﺤﻔﻅ ﺤﺭﻤﺎﺕ ﺍﻝﺩﻴﻥ‪ ،‬ﻭﺘﻌﻠﻭ ﺭﺍﻴﺎﺘﻪ ‪.‬‬
‫‪ ...‬ﻭﻗﺎل ﻋﻤﺭ ﺒﻥ ﺍﻝﺨﻁﺎﺏ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ‪ :‬ﻻ ﺇﺴﻼﻡ ﺒﻼ ﺠﻤﺎﻋﺔ‪ ،‬ﻭﻻ ﺠﻤﺎﻋﺔ ﺒﻼ ﺇﻤﺎﺭﺓ‪ ،‬ﻭﻻ ﺇﻤﺎﺭﺓ ﺒﻼ ﺴـﻤﻊ‬
‫ﻭﻁﺎﻋﺔ ‪.‬‬
‫ﻭﻫﺫﻩ ﺃﻤﻭﺭ ﻤﺘﻼﺯﻤﺔ ﻭﻤﺘﺭﺍﺒﻁﺔ ﺃﺤﺩﻫﺎ ﻴﺴﺘﻠﺯﻡ ﻭﻴﺸﺩ ﺍﻵﺨﺭ ﻭﻴﺅﺩﻱ ﺇﻝﻴﻪ‪،‬ﻻ ﻗﻴﺎﻡ ﻝﻬﺎ ﺇﻻ ﺒﻬﺎ ‪.‬‬
‫‪ ...‬ﻝﺫﺍ ﻻ ﻨﺠﺎﻨﺏ ﺍﻝﺤﻕ ﻭﺍﻝﺼﻭﺍﺏ ﺇﻥ ﻗﻠﻨﺎ ﺃﻥ ﺍﻝﻌﻤل ﻤﻥ ﺃﺠل ﻗﻴﺎﻡ ﺨﻼﻓﺔ ﺭﺍﺸﺩﺓ ﻫﻭ ﻤﻥ ﺃﻋﻅﻡ ﻏﺎﻴﺎﺕ ﻫﺫﺍ ﺍﻝﺩﻴﻥ‬
‫ﻭﺃﺠﻠﱢﻬﺎ‪ ،‬ﻭﺃﻨﻪ ﻻ ﻴﻌﻠﻭ ﻗﻴﺎﻡ ﺍﻝﺨﻼﻓﺔ ﺍﻝﺭﺍﺸﺩﺓ ﻏﺎﻴﺔ ﻴﻨﻬﺽ ﺇﻝﻴﻬﺎ ﺍﻝﻤﺴﻠﻤﻭﻥ ﺇﻻ ﻏﺎﻴﺔ ﺍﻝﺘﻭﺤﻴﺩ ﺍﻝﺫﻱ ﻷﺠﻠﻬﺎ ﺨﻠـﻕ ﺍﷲ‬
‫ل ﻭﻨﻔﻴﺱ ‪.‬‬
‫ﺍﻝﺨﻠﻕ‪ ،‬ﻭﺃﺭﺴل ﺍﻝﺭﺴل‪ ،‬ﻭﺃﻨﺯل ﺍﻝﻜﺘﺏ‪ ،‬ﻭﻓﻲ ﺴﺒﻴﻠﻬﺎ ﺘﺭﺨﺹ ﺠﻤﻴﻊ ﺍﻝﻤﻘﺎﺼﺩ‪ ،‬ﻭﻜل ﻏﺎ ٍ‬
‫‪ ...‬ﻓﺎﻝﺨﻼﻓﺔ‪ ،‬ﻭﺍﻝﺴﻠﻁﺎﻥ‪ ،‬ﻭﺍﻝﺩﻭﻝﺔ ﻭﻏﻴﺭ ﺫﻝﻙ ﻤﻥ ﻤﻌﺎﻨﻲ ﺍﻝﺸﻭﻜﺔ ﻭﺍﻝﻘﻭﺓ ﻜﻠﻬﺎ ﺘﺩﺨل ﻜﻭﺴﺎﺌل ﻤﺒﺎﺸﺭﺓ ﻭﻫﺎﻤﺔ ﻤـﻥ‬
‫ﺃﺠل ﺘﺤﻘﻴﻕ ﺍﻝﺘﻭﺤﻴﺩ ﻓﻲ ﺍﻷﺭﺽ؛ ﻤﻥ ﺃﺠل ﺃﻁﺭ ﺍﻝﻌﺒﺎﺩ ﻤﻥ ﻋﺒﺎﺩﺓ ﺍﻝﻌﺒﺎﺩ ﺇﻝﻰ ﻋﺒﺎﺩﺓ ﺭﺏ ﺍﻝﻌﺒﺎﺩ‪ ،‬ﻭﻤﻥ ﺠﻭﺭ ﺍﻷﺩﻴﺎﻥ‬
‫ﺇﻝﻰ ﻋﺩل ﺍﻹﺴﻼﻡ‪ ،‬ﻭﻤﻥ ﻀﻴﻕ ﺍﻝﺩﻨﻴﺎ ﻭﺴﺠﻨﻬﺎ ﺇﻝﻰ ﺴﻌﺔ ﺍﻵﺨﺭﺓ ﻭﺠﻨﺎﻨﻬﺎ‪.‬‬

‫‪٧‬‬
‫ﺇﻨﻔﺎﺫ ﺍﻝﺸﺭﻉ ﻭﺘﺤﻘﻴﻕ ﻭﺠﻭﺩﻩ‪ ،‬ﻤﻥ ﺨﻼل ﺴﻠﻁﺎﻥ ﺍﻝﺩﻭﻝﺔ ﻭﻫﻴﺒﺘﻬﺎ ﺍﻝﺘﻲ ﺘﻔـﺭﺽ ﻝﺒﻨـﺎﺀ‬
‫ﺍﻝﻨﻅﺎﻡ ﺍﻹﺴﻼﻤﻲ ﻭﺘﻭﻁﻴﺩ ﺃﺭﻜﺎﻨﻪ ﻓﻲ ﺍﻝﻤﺠﺘﻤﻌﺎﺕ ﻋﺒﺭ ﻤﻤﺎﺭﺴﺔ ﺍﻝﺴﻠﻁﺎﺕ ﺍﻝﻌﺎﻤﺔ ﻓـﻲ‬
‫ﺴﻭﻕ ﺍﻝﻨﺎﺱ ﺇﻝﻰ ﺍﻝﺸﺭﻴﻌﺔ ﻭﺍﻷﺨﺫ ﺒﺄﻴﺩﻴﻬﻡ ﻝﺘﻌﺎﻝﻴﻡ ﺍﻝ ‪‬ﺩﻴ‪‬ﻥ ﺍﻝﺤﻨﻴﻑ‪ ،‬ﻤﻊ ﺍﻝﺘﺼﺩﻱ ﻝﻤﻅﺎﻫﺭ‬
‫ﺍﻻﻨﺤﺭﺍﻑ ﻭﺍﻝﻀﻼل ﺍﻝﺘﻲ ﺘﻌﻭﻕ ﺍﻝﻤﻤﺎﺭﺴﺔ ﺍﻝﺩﻴﻨﻴﺔ ﻭﺘﻤﻨﻊ ﺃﺴﺒﺎﺏ ﺍﻻﺴﺘﻘﺎﻤﺔ ﻭﺍﻝﻬﺩﻴﺔ‪.‬‬
‫ﺍﻝﺤﺩﻴﺙ ﻋﻥ ﻭﺠﻭﺏ ﻗﻴﺎﻡ ﺩﻭﻝﺔ ﺍﻹﺴﻼﻡ ﻤﻥ ﺍﻝﺒﺩﻫﻴﺎﺕ ﺍﻝﺸﺭﻋﻴﺔ‪ ،‬ﻭﻝﻜﻥ ﻤـﻊ ﺍﺸـﺘﺩﺍﺩ‬
‫ﻼ ﻤﻥ ﺍﻝﻨﺼﻭﺹ ﺍﻝﺩﺍﻝﺔ ﻋﻠﻰ ﺫﻝﻙ‪:‬‬
‫ﻏﺭﺒﺔ ﻫﺫﺍ ﺍﻝﻤﻭﻀﻭﻉ ﻴﺤﺴﻥ ﺃﻥ ﻨﻭﺭﺩ ﻤﻭﺠﺯﹰﺍ ﻤﺠﻤ ﹰ‬
‫ل ﻓِﻴﻬ‪‬ﺎ‬
‫ﺨﻠِﻴ ﹶﻔ ﹰﺔ ﻗﹶﺎﻝﹸﻭﺍﹾ َﺃ ﹶﺘﺠ‪ ‬ﻌ ُ‬
‫ﺽ ﹶ‬
‫ﻷﺭ‪ِ ‬‬
‫ﻋلٌ ﻓِﻲ ﺍ َ‬
‫ﻼ ِﺌ ﹶﻜ ِﺔ ِﺇﻨﱢﻲ ﺠ‪‬ﺎ ِ‬
‫ﻙ ِﻝﻠﹾ ‪‬ﻤ ﹶ‬
‫ل ‪‬ﺭ‪‬ﺒ ‪‬‬
‫ﻗﻭﻝﻪ ﺘﻌﺎﻝﻰ‪ } :‬ﻭِﺇﺫﹾ ﻗﹶﺎ َ‬
‫ﻻ‬
‫ل ِﺇﻨﱢﻲ َﺃﻋ‪‬ﻠﹶـ ‪‬ﻡ ﻤ‪‬ـﺎ ﹶ‬
‫ﻙ ﻗﹶﺎ َ‬
‫ﺱ ﹶﻝ ‪‬‬
‫ﻙ ‪‬ﻭﹸﻨ ﹶﻘ ‪‬ﺩ ‪‬‬
‫ﺤﻤ‪ِ ‬ﺩ ‪‬‬
‫ﺢ ِﺒ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬‬
‫ﻥ ﹸﻨ ‪‬‬
‫ﺴ ‪‬ﺩ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻭ ‪‬ﻴﺴ‪ِ ‬ﻔﻙ‪ ‬ﺍﻝ ‪‬ﺩﻤ‪‬ﺎﺀ ‪‬ﻭ ﹶﻨﺤ‪ ‬‬
‫ﻤ‪‬ﻥ ‪‬ﻴﻔﹾ ِ‬
‫ﻥ{ ]ﺍﻝﺒﻘﺭﺓ‪[٣٠ :‬‬
‫ﹶﺘﻌ‪‬ﹶﻠﻤ‪‬ﻭ ‪‬‬
‫ﻗﺎل ﺍﻝﻘﺭﻁﺒﻲ ﻓﻲ ﺘﻔﺴﻴﺭﻩ ‪:٢‬‬
‫ﻫﺫﻩ ﺍﻵﻴﺔ ﺃﺼلٌ ﻓﻲ ﹶﻨﺼ‪‬ﺏ ﺇﻤﺎ ٍﻡ ﻭﺨﻠﻴﻔﺔ ‪‬ﻴﺴ‪‬ﻤ‪‬ﻊ ﻝﻪ ﻭﻴﻁﺎﻉ؛ ﻝﺘﺠﺘﻤﻊ ﺒﻪ ﺍﻝﻜﻠﻤﺔ ‪ ،‬ﻭﺘﻨﻔـﺫ‬
‫ﺒﻪ ﺃﺤﻜﺎﻡ ﺍﻝﺨﻠﻴﻔﺔ ‪ .‬ﻭﻻ ﺨﻼﻑ ﻓﻲ ﻭﺠﻭﺏ ﺫﻝﻙ ﺒﻴﻥ ﺍﻷﻤﺔ ﻭﻻ ﺒـﻴﻥ ﺍﻷﺌﻤـﺔ ﺇﻻ ﻤـﺎ‬
‫ﺼ ‪‬ﻡ ‪ ،‬ﻭﻜﺫﻝﻙ ﻜل ﻤﻥ ﻗﺎل ﺒﻘﻭﻝﻪ ﻭﺍﺘﺒﻌـﻪ‬
‫ﺼ ‪‬ﻡ ﺤﻴﺙ ﻜﺎﻥ ﻋﻥ ﺍﻝﺸﺭﻴﻌﺔ ﺃ ‪‬‬
‫ﺭ‪‬ﻭﻱ ﻋﻥ ﺍﻷ ‪‬‬
‫ﻋﻠﻰ ﺭﺃﻴﻪ ﻭﻤﺫﻫﺒﻪ ‪ ،‬ﻗﺎل ‪ :‬ﺇﻨﻬﺎ ﻏﻴﺭ ﻭﺍﺠﺒﺔ ﻓﻲ ﺍﻝﺩﻴﻥ ﺒل ﻴﺴﻭﻍ ﺫﻝـﻙ ‪ ،‬ﻭﺃﻥ ﺍﻷﻤـﺔ‬

‫‪ ...‬ﻤﻥ ﻫﻨﺎ ﺘﺄﺘﻲ ﻀﺭﻭﺭﺓ ﻭﺃﻫﻤﻴﺔ ﺇﻋﺩﺍﺩ ﻫﺫﺍ ﺍﻝﺒﺤﺙ ﺍﻝﺫﻱ ﺃﺴﻤﻴﺘﻪ " ﺍﻝﻁﺭﻴﻕ ﺇﻝﻰ ﺍﺴﺘﺌﻨﺎﻑ ﺤﻴﺎﺓ ﺇﺴـﻼﻤﻴﺔ ﻭﻗﻴـﺎﻡ‬
‫ﺴﻨﱠﺔ "‪ ،‬ﻭﺒﺨﺎﺼﺔ ﺃﻥ ﻜﺜﻴﺭﹰﺍ ﻤﻥ ﺍﻝﻌﺎﻤﻠﻴﻥ ﻓﻲ ﻤﺠﺎل ﺍﻝﺩﻋﻭﺓ ﻝﻬﺫﺍ ﺍﻝـﺩﻴﻥ ﻗـﺩ‬
‫ﺨﻼﻓﺔ ﺭﺍﺸﺩﺓ‪ ،‬ﻋﻠﻰ ﻀﻭﺀ ﺍﻝﻜﺘﺎﺏ ﻭﺍﻝ ‪‬‬
‫ﺃﺨﻁﺄﻭﺍ ﻭﻀﻠﻭﺍ ﺍﻝﻁﺭﻴﻕ ﺍﻝﺸﺭﻋﻲ ﺍﻝﺼﺤﻴﺢ ‪!..‬‬
‫ﻭﻗﺎل ﺍﺒﻥ ﺍﻝﻌﺭﺒﻲ ﻓﻲ ﺃﺤﻜﺎﻡ ﺍﻝﻘﺭﺁﻥ ﻻﺒﻥ ﺍﻝﻌﺭﺒﻲ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪:(٣٥٦‬‬
‫ﺤﻁﹶﺎ ِﻡ ﺇﺴ‪‬ﺭ‪‬ﺍﻓﹰﺎ ‪ ،‬ﻝﹶﺎ‬
‫ﻑ ﺍﻝﹾ ‪‬‬
‫ﻥ ﻓِﻲ ﹶﻝ ﱢ‬
‫ﻥ ﹶﺘﺩ‪‬ﺍ ‪‬ﺒﺭ‪‬ﺍ ﻭ‪‬ﺍﺨﹾ ِﺘﻠﹶﺎﻓﹰﺎ ‪ ،‬ﻭ ‪‬ﻴ ﹶﺘﻨﹶﺎ ﹶﻓﺴ‪‬ﻭ ‪‬‬
‫ﻁﻌ‪‬ﻭ ‪‬‬
‫ﺠ ِﺒﱠﻠ ِﺔ َﺃﺨﹾﻴ‪‬ﺎﻓﹰﺎ ‪‬ﻴ ﹶﺘﻘﹶﺎ ﹶ‬
‫ﻕ ﻓِﻲ ﺍﻝﹾ ِ‬
‫ﺨﻠﹾ ﹶ‬
‫ﻕ ﺍﻝﹾ ﹶ‬
‫ﺨﹶﻠ ﹶ‬
‫ﺴﺒ‪‬ﺤ‪‬ﺎ ﹶﻨ ‪‬ﻪ ﹶ‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺇ‪‬‬
‫ل ﻓِـﻴ ِﻬﻡ‪ ‬ﺍﻝﹾ ‪‬ﻤﻤ‪‬ﹶﻠﻜﹶـ ﹶﺔ ‪،‬‬
‫ﺠ ‪‬ﻌ َ‬
‫ﺨﻠﹶﺎ ﹶﻓ ِﺔ ‪ ،‬ﻭ ‪‬‬
‫ﺴﺒ‪‬ﺤ‪‬ﺎ ﹶﻨ ‪‬ﻪ ﺒِﺎﻝﹾ ِ‬
‫ﻥ ﻓِﻴ ِﻪ ِﺒ ‪‬ﺭﺸﹾ ٍﺩ ﺍﻋ‪ِ ‬ﺘﺭ‪‬ﺍﻓﹰﺎ ‪ ،‬ﹶﻓَﺄ ‪‬ﻤ ‪‬ﺭ ‪‬ﻫﻡ‪ ‬ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫‪‬ﻴﺒ‪ ‬ﹶﺘﻐﹸﻭﻥ‪ ‬ﻓِﻴ ِﻪ ﺇﻨﹾﺼ‪‬ﺎﻓﹰﺎ ‪ ،‬ﻭﻝﹶﺎ ‪‬ﻴﺄْ ﹶﺘ ِﻤﺭ‪‬ﻭ ‪‬‬
‫ﻉ ﺍﻝﻅﱠﺎِﻝ ‪‬ﻡ ﻋ‪‬ـﻥ‪‬‬
‫ﻁ ِﻊ ‪ ،‬ﻭ ‪‬ﻴﺭ‪ ‬ﺩ ‪‬‬
‫ﻑ ِﻤﻥ‪ ‬ﺍﻝﱠﺘﻘﹶﺎ ﹸ‬
‫ﻋﻠﹶﻰ ﺍﻝﱠﺘَﺄﱡﻝ ِ‬
‫ﻉ ‪ ،‬ﻭ ‪‬ﻴﺤ‪ِ ‬ﻤﹸﻠ ‪‬ﻬﻡ‪ ‬‬
‫ﻋﻥ‪ ‬ﺍﻝﱠﺘﻨﹶﺎ ‪‬ﺯ ِ‬
‫ﻋ ‪‬ﻬﻡ‪ ‬‬
‫ﺤﺩٍ ‪‬ﻴ ‪‬ﺯ ‪‬‬
‫ﻑ ُﺃﻤ‪‬ﻭ ‪‬ﺭ ‪‬ﻫﻡ‪ ‬ﺇﻝﹶﻰ ﹶﺘﺩ‪‬ﺒِﻴ ِﺭ ﻭ‪‬ﺍ ِ‬
‫ﺼ ‪‬ﺭ ﹶ‬
‫‪‬ﻭ ‪‬‬
‫ﺴ ‪‬ﻬﻡ‪ ‬ﻓِﻲ َﺃﺤ‪‬ﻭ‪‬ﺍِﻝ ِﻬﻡ‪ ‬ﹸﻝﻁﹾﻔﹰﺎ ‪‬ﻭ ِﺭﻓﹾﻘﹰﺎ ‪ ،‬ﻭَﺃﻭ‪ ‬ﹶﻗ ‪‬ﻊ ﻓِـﻲ ﹸﻗﻠﹸـﻭ ِﺒ ِﻬﻡ‪‬‬
‫ﺤﻘ‪‬ﺎ ‪ ،‬ﻭ ‪‬ﻴﺴ‪‬ﻭ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬‬
‫ﻋﻠﹶﻰ ﻤ‪‬ﺎ ﹶﺘﺴ‪ ‬ﹶﺘﻭ‪‬ﻝِﻲ ‪‬‬
‫ل ‪‬ﻴ ٍﺩ ‪‬‬
‫ﺍﻝﹾ ‪‬ﻤﻅﹾﻠﹸﻭ ِﻡ ‪ ،‬ﻭ ‪‬ﻴ ﹶﻘ ‪‬ﺭﺭ‪ ‬ﹸﻜ ﱠ‬
‫ﻥ‬
‫ﺴﻠﹾﻁﹶﺎ ِ‬
‫ﻉ ﺍﻝﱠﻠ ‪‬ﻪ ﺒِﺎﻝـ ‪‬‬
‫ﻙ ﻓِﻲ ﺍﺒ‪ِ ‬ﺘﺩ‪‬ﺍ ِﺀ ﺍﻝﹾَﺄﻤ‪ِ ‬ﺭ ‪‬ﻭﻤ‪‬ﺂِﻝ ِﻪ ‪ ،‬ﻭﹶﻝ ﹶﻘﺩ‪ ‬ﻴ ‪‬ﺯ ‪‬‬
‫ﺡ ﹶﺫِﻝ ‪‬‬
‫ﺼﻠﹶﺎ ‪‬‬
‫ﺼﻭ‪‬ﺍ ‪‬ﺒ ‪‬ﻪ ‪ ،‬ﻭَﺃﺭ‪‬ﺍ ‪‬ﻫﻡ‪ ‬ﺒِﺎﻝﹾ ‪‬ﻤﻌ‪‬ﺎ ‪‬ﻴ ﹶﻨ ِﺔ ﻭ‪‬ﺍﻝﱠﺘﺠ‪ِ ‬ﺭ ‪‬ﺒ ِﺔ ‪‬‬
‫ﻙ ‪‬ﻭ ‪‬‬
‫ﻕ ﹶﺫِﻝ ‪‬‬
‫ﺼﺩ‪ ‬ﹶ‬
‫ِ‬
‫ﻥ‬
‫ل ﺇﺫﹶﺍ ‪‬ﻴ ﹰﺔ ﻤِـﻥ‪ ‬ﻜﹶـﻭ‪ِ ‬‬
‫ﺤﺩ‪‬ﺍ َﺃ ﹶﻗ ﱡ‬
‫ﻥ ﻋ‪‬ﺎﻤ‪‬ﺎ ﻭ‪‬ﺍ ِ‬
‫ﺴﻠﹾﻁﹶﺎ ِ‬
‫ﺠﻭ‪ ‬ﺭ ﺍﻝ ‪‬‬
‫ﻙ ‪ ،‬ﻭ ‪‬‬
‫ﻲ ﺍﻝﹾ ‪‬ﻤﻠﹾ ِ‬
‫ﻙ ِﻝ ﹶﻨﻔﹾ ِ‬
‫ﺴ ِﺔ ﻭ‪‬ﺍﻝﹾ ‪‬ﻤﻠﹾ ‪‬‬
‫ﺴﻴ‪‬ﺎ ‪‬‬
‫ﺴ ﹸﺔ ﻝِﻠ ‪‬‬
‫ﻥ ‪ ،‬ﻓﹶﺎﻝ ‪‬ﺭﻴ‪‬ﺎ ‪‬‬
‫ﻉ ﺒِﺎﻝﹾ ﹸﻘﺭ‪‬ﺁ ِ‬
‫ﻤ‪‬ﺎ ﻝﹶﺎ ‪‬ﻴ ‪‬ﺯ ‪‬‬
‫ﺨﻠِﻴﻔﹶـﺔﹲ‬
‫ﻥ ﹶ‬
‫ﺨﹶﻠﻔﹶﺎ ِﺀ ‪ ،‬ﹸﻜﱠﻠﻤ‪‬ﺎ ﺒ‪‬ﺎ ‪‬‬
‫ﻙ ﻭ‪‬ﺍﻝﹾ ﹸ‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ‪‬ﻤﻠﹸﻭ ِ‬
‫ﺤ ِﺔ ‪‬‬
‫ﺨﻠِﻴ ﹶﻘ ﹶﺔ ِﻝﻬ‪ِ ‬ﺫ ِﻩ ﺍﻝﹾﻔﹶﺎ ِﺌ ‪‬ﺩ ِﺓ ﻭ‪‬ﺍﻝﹾ ‪‬ﻤﺼ‪‬ﹶﻠ ‪‬‬
‫ﺸَﺄ ﺍﻝﱠﻠ ‪‬ﻪ ﺍﻝﹾ ﹶ‬
‫ﺤ ‪‬ﺩ ﹰﺓ ‪ ،‬ﹶﻓَﺄﻨﹾ ﹶ‬
‫ﻅ ﹰﺔ ﻭ‪‬ﺍ ِ‬
‫ﺱ ﹶﻓﻭ‪‬ﻀ‪‬ﻰ ﹶﻝﺤ‪ ‬ﹶ‬
‫ﺍﻝﻨﱠﺎ ِ‬
‫ﻑ‬
‫ﻋﻠﹶﻰ ‪‬ﻤﻘﹾ ﹶﺘﻀ‪‬ﻰ ‪‬ﺭﺃْ ِﻴ ِﻪ ﺍﻝﹾُﺄﻤ‪‬ﻭ ‪‬ﺭ ‪ ،‬ﻭ ‪‬ﻴ ﹸﻜ ﱠ‬
‫ﻱ ‪‬‬
‫ﺏ ِﺒ ِﻪ ﺍﻝﱠﺘﺩ‪‬ﺒِﻴ ‪‬ﺭ ‪ ،‬ﻭ ﹶﺘﺠ‪ِ ‬ﺭ ‪‬‬
‫ﻏﻴ‪ ‬ﺭ ‪‬ﻩ ؛ ِﻝ ‪‬ﻴﺴ‪ ‬ﹶﺘ ِﺘ ‪‬‬
‫ﻙ ‪‬ﺒﻌ‪ ‬ﺩ ‪‬ﻩ ﹶ‬
‫ﻙ ‪‬ﻤِﻠﻙ‪ ‬ﻤﹶﻠ ‪‬‬
‫ﺨ ‪‬ﺭ ‪ ،‬ﻭ ﹸﻜﻠﱠﻤ‪‬ﺎ ‪‬ﻫﹶﻠ ‪‬‬
‫ﺨﹶﻠ ﹶﻔ ‪‬ﻪ ﺁ ﹶ‬
‫ﹶ‬
‫ﻥ‬
‫ﻥ ﻀ‪‬ـﻌِﻴﻔﹰﺎ ‪ ،‬ﹶﻓﻜﹶـﺎ ‪‬‬
‫ﻙ ﻓِﻲ ‪‬ﻭﻗﹾ ِﺘ ِﻪ ﺇﻥ‪ ‬ﻜﹶﺎ ‪‬‬
‫ﺴﺒ‪‬ﺤ‪‬ﺎ ﹶﻨ ‪‬ﻪ ﹶﻝ ‪‬ﻪ ﺍﻝﹾ ‪‬ﻤﻠﹾ ‪‬‬
‫ﺨﺭ‪ ‬ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺴﱠ‬
‫ﺙ ﹶﻨ ِﺒﻴ‪‬ﺎ ‪‬‬
‫ﺠﻤ‪‬ﻬ‪‬ﻭ ِﺭ ؛ ﹶﻓِﺈﺫﹶﺍ ‪‬ﺒ ‪‬ﻌ ﹶ‬
‫ﺴﺒ‪‬ﺤ‪‬ﺎ ﹶﻨ ‪‬ﻪ ِﺒ ِﻪ ﻋ‪‬ﺎ ِﺩ ‪‬ﻴ ﹶﺔ ﺍﻝﹾ ‪‬‬
‫ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ل ‪‬ﻭَﺃﻤ‪‬ﺜﹶﺎِﻝ ِﻪ ‪.‬‬
‫ل ِﺒﺩ‪‬ﺍﻨﹾﻴ‪‬ﺎ َ‬
‫ﻋﻭ‪‬ﹸﻨ ‪‬ﻪ ‪‬ﻤ ‪‬ﻌ ‪‬ﻪ ‪ ،‬ﹶﻜﻤ‪‬ﺎ ﹶﻓ ‪‬ﻌ َ‬
‫ﺼﻐﹾ ‪‬ﻭ ‪‬ﻩ ﺇﹶﻝﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫‪‬‬
‫‪٢‬‬
‫‪(٣٠٢/١)-‬‬

‫‪٨‬‬
‫ﻤﺘﻰ ﺃﻗﺎﻤﻭﺍ ﺤﺠﻬﻡ ﻭﺠﻬﺎﺩﻫﻡ ‪ ،‬ﻭﺘﻨﺎﺼﻔﻭﺍ ﻓﻴﻤﺎ ﺒﻴﻨﻬﻡ ‪ ،‬ﻭﺒﺫﻝﻭﺍ ﺍﻝﺤﻕ ﻤـﻥ ﺃﻨﻔـﺴﻬﻡ ‪،‬‬
‫ﻭﻗﺴﻤﻭﺍ ﺍﻝﻐﻨﺎﺌﻡ ﻭﺍﻝﻔﹶﻲﺀ ﻭﺍﻝﺼﺩﻗﺎﺕ ﻋﻠﻰ ﺃﻫﻠﻬﺎ ‪ ،‬ﻭﺃﻗﺎﻤﻭﺍ ﺍﻝﺤﺩﻭﺩ ﻋﻠﻰ ﻤ‪‬ـﻥ ﻭﺠﺒـﺕ‬
‫ل‬
‫ﻋﻠﻴﻪ ‪ ،‬ﺃﺠﺯﺃﻫﻡ ﺫﻝﻙ ‪ ،‬ﻭﻻ ﻴﺠﺏ ﻋﻠﻴﻬﻡ ﺃﻥ ﻴﻨﺼﺒﻭﺍ ﺇﻤﺎﻤ ﹰﺎ ﻴﺘﻭﻝﹼﻰ ﺫﻝﻙ ‪ .‬ﻭﺩﻝﻴﻠﹸﻨﺎ ﻗـﻭ ُ‬
‫ﻙ‬
‫ﺠ ‪‬ﻌﻠﹾﻨﹶﺎ ‪‬‬
‫ﺨﻠِﻴ ﹶﻔ ﹰﺔ { ‪ ،‬ﻭﻗﻭﻝﻪ ﺘﻌﺎﻝﻰ ‪ } :‬ﻴﺎﺩﺍﻭﻭﺩ ِﺇﻨﱠﺎ ‪‬‬
‫ﻋلٌ ﻓِﻲ ﺍﻷﺭﺽ ﹶ‬
‫ﺍﷲ ﺘﻌﺎﻝﻰ ‪ِ } :‬ﺇﻨﱢﻲ ﺠ‪‬ﺎ ِ‬
‫ﻋ ِﻤﻠﹸـﻭﺍﹾ‬
‫ﻋ ‪‬ﺩ ﺍﷲ ﺍﻝﺫﻴﻥ ﺁ ‪‬ﻤﻨﹸﻭﺍﹾ ِﻤﻨﹾ ﹸﻜﻡ‪ ‬ﻭ ‪‬‬
‫ﺨﻠِﻴ ﹶﻔ ﹰﺔ ﻓِﻲ ﺍﻷﺭﺽ { ] ﺹ ‪ ، [ ٢٦ :‬ﻭﻗﺎل ‪ } :‬ﻭ‪ ‬‬
‫ﹶ‬
‫ﺍﻝﺼﺎﻝﺤﺎﺕ ﹶﻝ ‪‬ﻴﺴ‪ ‬ﹶﺘﺨﹾِﻠ ﹶﻔ ﱠﻨ ‪‬ﻬﻡ‪ ‬ﻓِﻲ ﺍﻷﺭﺽ { ] ﺍﻝﻨﻭﺭ ‪ [ ٥٥ :‬ﺃﻱ ﻴﺠﻌل ﻤﻨﻬﻡ ﺨﻠﻔﺎﺀ ‪ ،‬ﺇﻝـﻰ‬
‫ﻏﻴﺭ ﺫﻝﻙ ﻤﻥ ﺍﻵﻱ‬
‫ﻭﺃﺠﻤﻌﺕ ﺍﻝﺼﺤﺎﺒﺔ ﻋﻠﻰ ﺘﻘﺩﻴﻡ ﺍﻝﺼﺩ‪‬ﻴﻕ ﺒﻌﺩ ﺍﺨﺘﻼﻑ ﻭﻗﻊ ﺒﻴﻥ ﺍﻝﻤﻬﺎﺠﺭﻴﻥ ﻭﺍﻷﻨـﺼﺎﺭ‬
‫ﺴﻘِﻴﻔﺔ ﺒﻨﻲ ﺴﺎﻋﺩﺓ ﻓﻲ ﺍﻝﺘﻌﻴﻴﻥ ‪ ،‬ﺤﺘﻰ ﻗﺎﻝﺕ ﺍﻷﻨﺼﺎﺭ ‪ :‬ﻤﻨﺎ ﺃﻤﻴﺭ ﻭﻤـﻨﻜﻡ ﺃﻤﻴـﺭ؛‬
‫ﻓﻲ ‪‬‬
‫ﻓﺩﻓﻌﻬﻡ ﺃﺒﻭ ﺒﻜﺭ ﻭﻋﻤﺭ ﻭﺍﻝﻤﻬﺎﺠﺭﻭﻥ ﻋﻥ ﺫﻝﻙ ‪ ،‬ﻭﻗﺎﻝﻭﺍ ﻝﻬﻡ ‪ :‬ﺇﻥ ﺍﻝﻌﺭﺏ ﻻ ﺘـﺩﻴﻥ ﺇﻻ‬
‫ﻲ ﻤﻥ ﻗﺭﻴﺵ ‪ ،‬ﻭﺭﻭﻭﺍ ﻝﻬﻡ ﺍﻝﺨﺒﺭ ﻓﻲ ﺫﻝﻙ ‪ ،‬ﻓﺭﺠﻌﻭﺍ ﻭﺃﻁﺎﻋﻭﺍ ﻝﻘﺭﻴﺵ ‪ .‬ﻓﻠﻭ‬
‫ﻝﻬﺫﺍ ﺍﻝﺤ ‪‬‬
‫ﻜﺎﻥ ﻓﺭﺽ ﺍﻹﻤﺎﻤﺔ ﻏﻴﺭ ﻭﺍﺠﺏ ﻻ ﻓﻲ ﻗﺭﻴﺵ ﻭﻻ ﻓﻲ ﻏﻴـﺭﻫﻡ ﻝﻤـﺎ ﺴـﺎﻏﺕ ﻫـﺫﻩ‬
‫ﺍﻝﻤﻨﺎﻅﺭﺓ ﻭﺍﻝﻤﺤﺎﻭﺭﺓ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﻝﻘﺎل ﻗﺎﺌل ‪ :‬ﺇﻨﻬﺎ ﻝﻴﺴﺕ ﺒﻭﺍﺠﺒﺔ ﻻ ﻓﻲ ﻗﺭﻴﺵ ﻭﻻ ﻓـﻲ‬
‫ﻏﻴﺭﻫﻡ ‪ ،‬ﻓﻤﺎ ﻝﺘﻨﺎﺯﻋﻜﻡ ﻭﺠﻪ ﻭﻻ ﻓﺎﺌﺩﺓ ﻓﻲ ﺃﻤﺭ ﻝﻴﺱ ﺒﻭﺍﺠﺏ ‪ .‬ﺜﻡ ﺇﻥ ﺍﻝﺼﺩ‪‬ﻴﻕ ﺭﻀﻲ‬
‫ﺍﷲ ﻋﻨﻪ ﻝﻤﺎ ﺤﻀﺭﺘﻪ ﺍﻝﻭﻓﺎﺓ ﻋﻬﺩ ﺇﻝﻰ ﻋﻤﺭ ﻓﻲ ﺍﻹﻤﺎﻤﺔ ‪ ،‬ﻭﻝﻡ ﻴﻘل ﻝﻪ ﺃﺤﺩ ﻫـﺫﺍ ﺃﻤـﺭ‬
‫ل ﻋﻠﻰ ﻭﺠﻭﺒﻬﺎ ﻭﺃﻨﻬﺎ ﺭﻜﻥ ﻤﻥ ﺃﺭﻜﺎﻥ ﺍﻝﺩ‪‬ﻴﻥ ﺍﻝﺫﻱ ﺒﻪ‬
‫ﻏﻴﺭ ﻭﺍﺠﺏ ﻋﻠﻴﻨﺎ ﻭﻻ ﻋﻠﻴﻙ؛ ﻓﺩ ّ‬
‫ﻗﻭﺍﻡ ﺍﻝﻤﺴﻠﻤﻴﻥ ‪ ،‬ﻭﺍﻝﺤﻤﺩ ﷲ ﺭﺏ ﺍﻝﻌﺎﻝﻤﻴﻥ ‪..‬‬
‫ﻭﻗﺎل ﺍﻝﺸﻴﺭﺍﺯﻱ ﻓﻲ ﺍﻝﺘﺒﺼﺭﺓ‪:٣‬‬
‫"ﻗﻠﻨﺎ ﺍﻝﻤﺭﺍﺩ ﺒﺎﻵﻴﺔ ﺍﻝﻁﺎﻋﺔ ﻓﻲ ﺃﻤﻭﺭ ﺍﻝﺩﻨﻴﺎ ﻭﺍﻝﺘﺠﻬﻴﺯ ﻭﺍﻝﻐﺯﻭﺍﺕ ﻭﺍﻝـﺴﺭﺍﻴﺎﺕ ﻭﻏﻴـﺭ‬
‫ﺫﻝﻙ‪ ،‬ﻭﺍﻝﺩﻝﻴل ﺃﻨﻪ ﺨﺹ ﺒﻪ ﺃﻭﻝﻲ ﺍﻷﻤﺭ‪ ،‬ﻭﺍﻝﺫﻱ ﻴﺨﺘﺹ ﺒﻪ ﺃﻭﻝﻭ ﺍﻷﻤﺭ ﻤﺎ ﺫﻜﺭﻨﺎﻩ ﻤﻥ‬
‫ﺘﺠﻬﻴﺯ ﺍﻝﺠﻴﻭﺵ ﻭﺘﺩﺒﻴﺭ ﺍﻷﻤﻭﺭ"‪ ،‬ﺍﻨﺘﻬﻰ‪.‬‬
‫ﻻ ﹶﺘﻜﹸـﻥ‬
‫ﻙ ﺍﻝﹼﻠ ‪‬ﻪ ‪‬ﻭ ﹶ‬
‫ﺱ ِﺒﻤ‪‬ﺎ َﺃﺭ‪‬ﺍ ‪‬‬
‫ﻥ ﺍﻝﻨﱠﺎ ِ‬
‫ﻕ ِﻝ ﹶﺘﺤ‪ ‬ﹸﻜ ‪‬ﻡ ‪‬ﺒﻴ‪ ‬‬
‫ﺤﱢ‬
‫ﺏ ﺒِﺎﻝﹾ ‪‬‬
‫ﻙ ﺍﻝﹾ ِﻜﺘﹶﺎ ‪‬‬
‫ﻗﺎل ﺘﻌﺎﻝﻰ ‪ِ}:‬ﺇﻨﱠﺎ ﺃَﻨ ‪‬ﺯﻝﹾﻨﹶﺎ ِﺇﹶﻝﻴ‪ ‬‬
‫ﺨﺼِﻴﻤ‪‬ﺎ{ )‪ (١٠٥‬ﺴﻭﺭﺓ ﺍﻝﻨﺴﺎﺀ‬
‫ﻥ ﹶ‬
‫ﱢﻝﻠﹾﺨﹶﺂ ِﺌﻨِﻴ ‪‬‬
‫ﻭﺠﻪ ﺍﻝﺩﻻﻝﺔ ﻤﻥ ﺍﻵﻴﺔ‪ :‬ﺃﻥ ﺍﷲ ﺃﻨﺯل ﻜﺘﺎﺒﻪ ﻝﻴﻜﻭﻥ ﺤﻜﻤ ﹰﺎ ﻭﻤﻴﺯﺍﻨ ﹰﺎ ﺘﻘﻭﻡ ﺒﻪ ﺤﻴﺎﺓ ﺍﻝﻨـﺎﺱ‬
‫ﻭﺩﻨﻴﺎﻫﻡ‪ ،‬ﻭﺃﻤﺭ ﺒﺫﻝﻙ ﻨﺒﻴﻪ ﻋﻠﻴﻪ ﺍﻝﺼﻼﺓ ﻭﺍﻝﺴﻼﻡ‪ ،‬ﻭﺫﻝﻙ ﻻ ﻴﻜﻭﻥ ﺇﻻ ﺒﺸﻭﻜﺔ ﻭﺴﻠﻁﺎﻥ‪،‬‬
‫‪٣‬‬
‫‪(٤٠٧/١)-‬‬

‫‪٩‬‬
‫ﺘﺘﺄﺼل ﻤﻥ ﺨﻼﻝﻬﺎ ﺇﺩﺍﺭﺍﺕ ﻤﺨﺘﻠﻔﺔ ﺘﺸﺭﻑ ﻋﻠﻰ ﺃﺠﻬﺯﺓ ﺍﻝﻘﻀﺎﺀ ﻭﺴـﻠﻁﺎﺕ ﺍﻝﺘﻨﻔﻴـﺫ‪،‬‬
‫ﻭﻫﻭ ﻤﺎ ﻴﻭﺠﺏ ﻗﻴﺎﻡ ﺩﻭﻝﺔ ﺘﻤﺎﺭﺱ ﺍﻝﺴﻠﻁﺎﺕ ﺒﺄﻨﻭﺍﻋﻬﺎ ﻭﺘﻘﻴﻤﻬﺎ ﻋﻠﻰ ﻤﺭﻀﺎﺕ ﺍﷲ‪.‬‬
‫ﻙ‬
‫ل ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻭﻝﹶﺎ ﹶﺘﱠﺘ ِﺒﻊ‪َ ‬ﺃﻫ‪‬ﻭ‪‬ﺍ ‪‬ﺀ ‪‬ﻫﻡ‪ ‬ﻭ‪‬ﺍﺤ‪ ‬ﹶﺫﺭ‪ ‬ﻫﻡ‪َ ‬ﺃﻥ‪ ‬ﻴﻔﹾ ِﺘﻨﹸـﻭ ‪‬‬
‫ﻥ ﺍﺤ‪ ‬ﹸﻜﻡ‪ ‬ﺒﻴ‪ ‬ﹶﻨ ‪‬ﻬﻡ‪ِ ‬ﺒﻤ‪‬ﺎ ﺃَﻨﹾ ‪‬ﺯ َ‬
‫ﻭﻗﺎل ﺘﻌﺎﻝﻰ‪ ) :‬ﻭَﺃ ِ‬
‫ﺽ‬
‫ﻙ ﹶﻓ ِﺈﻥ‪ ‬ﹶﺘ ‪‬ﻭﱠﻝﻭ‪‬ﺍ ﻓﹶﺎﻋ‪‬ﹶﻠﻡ‪َ ‬ﺃﱠﻨﻤ‪‬ﺎ ﻴ‪‬ﺭِﻴ ‪‬ﺩ ﺍﻝﻠﱠـ ‪‬ﻪ َﺃﻥ‪ ‬ﻴ‪‬ـﺼِﻴ ‪‬ﺒ ‪‬ﻬﻡ‪ ‬ﺒِـ ‪‬ﺒﻌ‪ِ ‬‬
‫ل ﺍﻝﱠﻠ ‪‬ﻪ ِﺇﹶﻝﻴ‪ ‬‬
‫ﺽ ﻤ‪‬ﺎ َﺃﻨﹾ ‪‬ﺯ َ‬
‫ﻋﻥ‪ ‬ﺒﻌ‪ِ ‬‬
‫‪‬‬
‫ﻥ‬
‫ﻥ ﻤِـ ‪‬‬
‫ﺴ‪‬‬‫ﻥ ‪‬ﻭ ‪‬ﻤﻥ‪َ ‬ﺃﺤ‪ ‬‬
‫ﺤﻜﹾ ‪‬ﻡ ﺍﻝﹾﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ِﺔ ‪‬ﻴﺒ‪‬ﻐﹸﻭ ‪‬‬
‫ﻥ )‪َ (٤٩‬ﺃ ﹶﻓ ‪‬‬
‫ﺴﻘﹸﻭ ‪‬‬
‫ﺱ ﹶﻝﻔﹶﺎ ِ‬
‫ﻥ ﺍﻝﻨﱠﺎ ِ‬
‫ﻥ ﹶﻜﺜِﻴﺭ‪‬ﺍ ِﻤ ‪‬‬
‫ﹸﺫﻨﹸﻭﺒِ ِﻬﻡ‪ ‬ﻭِﺇ ‪‬‬
‫ﻥ )‪] (٥٠‬ﺍﻝﻤﺎﺌﺩﺓ‪([٥٠ ،٤٩/‬‬
‫ﺤﻜﹾﻤ‪‬ﺎ ِﻝ ﹶﻘﻭ‪ٍ ‬ﻡ ﻴ‪‬ﻭ ِﻗﻨﹸﻭ ‪‬‬
‫ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﻭﻗﻭﻝﻪ ﺘﻌﺎﻝﻰ‪ :‬ﻓﻲ ﺜﻼﺜﺔ ﺁﻴﺎﺕ ﻤﺘﻼﺤﻘﺔ ﻓﻲ ﺴﻭﺭﺓ ﺍﻝﻤﺎﺌﺩﺓ‪:‬‬
‫ﻥ َﺃﺴ‪‬ـﹶﻠﻤ‪‬ﻭﺍ‬
‫ﻥ ﺍﻝﱠـﺫِﻴ ‪‬‬
‫ﻗﺎل ﺘﻌﺎﻝﻰ ‪ِ } :‬ﺇﻨﱠﺎ َﺃﻨﹾ ‪‬ﺯﻝﹾﻨﹶﺎ ﺍﻝﱠﺘﻭ‪‬ﺭ‪‬ﺍ ﹶﺓ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻫﺩ‪‬ﻯ ‪‬ﻭﻨﹸﻭﺭ‪ ‬ﻴﺤ‪ ‬ﹸﻜ ‪‬ﻡ ﺒِﻬ‪‬ﺎ ﺍﻝﱠﻨ ِﺒﻴ‪‬ﻭ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﺸﹸـ ‪‬ﻬﺩ‪‬ﺍ ‪‬ﺀ‬
‫ﻥ ﻭ‪‬ﺍﻝﹾ َﺄﺤ‪‬ﺒ‪‬ﺎ ‪‬ﺭ ِﺒﻤ‪‬ﺎ ﺍﺴ‪‬ﹸﺘﺤ‪ِ ‬ﻔﻅﹸﻭﺍ ِﻤﻥ‪ِ ‬ﻜﺘﹶﺎﺏِ ﺍﻝﱠﻠ ِﻪ ‪‬ﻭﻜﹶﺎﻨﹸﻭﺍ ‪‬‬
‫ﻥ ﻫ‪‬ﺎﺩ‪‬ﻭﺍ ﻭ‪‬ﺍﻝ ‪‬ﺭﺒ‪‬ﺎ ِﻨﻴ‪‬ﻭ ‪‬‬
‫ِﻝﱠﻠﺫِﻴ ‪‬‬
‫ل ﺍﻝﻠﱠـ ‪‬ﻪ‬
‫ﻥ ‪‬ﻭﻝﹶﺎ ﹶﺘﺸﹾ ﹶﺘﺭ‪‬ﻭﺍ ِﺒ َﺂﻴ‪‬ﺎﺘِﻲ ﹶﺜ ‪‬ﻤﻨﹰﺎ ﹶﻗﻠِﻴﻠﹰﺎ ‪‬ﻭ ‪‬ﻤﻥ‪ ‬ﹶﻝﻡ‪ ‬ﻴﺤ‪ ‬ﹸﻜﻡ‪ِ ‬ﺒﻤ‪‬ﺎ َﺃﻨﹾ ‪‬ﺯ َ‬
‫ﺸﻭ‪ِ ‬‬
‫ﺱ ﻭ‪‬ﺍﺨﹾ ﹶ‬
‫ﺸﻭ‪‬ﺍ ﺍﻝﻨﱠﺎ ‪‬‬
‫ﹶﻓﻠﹶﺎ ﹶﺘﺨﹾ ﹶ‬
‫ﻥ‬
‫ﻥ ﺒِـﺎﻝﹾ ‪‬ﻌﻴ‪ِ ‬‬
‫ﺱ ﻭ‪‬ﺍﻝﹾﻌ‪‬ـﻴ‪ ‬‬
‫ﺱ ﺒِـﺎﻝﱠﻨﻔﹾ ِ‬
‫ﻥ ﺍﻝﱠﻨﻔﹾ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬﻡ‪ ‬ﻓِﻴﻬ‪‬ﺎ َﺃ ‪‬‬
‫ﻥ )‪ (٤٤‬ﻭ ﹶﻜ ﹶﺘﺒ‪‬ﻨﹶﺎ ‪‬‬
‫ﻙ ‪‬ﻫ ‪‬ﻡ ﺍﻝﹾﻜﹶﺎ ِﻓﺭ‪‬ﻭ ‪‬‬
‫ﹶﻓﺄُﻭﹶﻝ ِﺌ ‪‬‬
‫ﻕ ِﺒ ِﻪ ﹶﻓﻬ‪‬ـ ‪‬ﻭ‬
‫ﺼ ‪‬ﺩ ﹶ‬
‫ﺠﺭ‪‬ﻭﺡ‪ِ ‬ﻗﺼ‪‬ﺎﺹ‪ ‬ﹶﻓ ‪‬ﻤﻥ‪ ‬ﹶﺘ ‪‬‬
‫ﻥ ﻭ‪‬ﺍﻝﹾ ‪‬‬
‫ﺴ‪‬‬‫ﻥ ﺒِﺎﻝ ‪‬‬
‫ﺴ‪‬‬‫ﻥ ﻭ‪‬ﺍﻝ ‪‬‬
‫ﻥ ﺒِﺎﻝﹾُﺄ ﹸﺫ ِ‬
‫ﻑ ﻭ‪‬ﺍﻝﹾُﺄ ﹸﺫ ‪‬‬
‫ﻑ ﺒِﺎﻝﹾ َﺄﻨﹾ ِ‬
‫ﻭ‪‬ﺍﻝﹾ َﺄﻨﹾ ﹶ‬
‫ﻥ )‪ (٤٥‬ﻭ ﹶﻗ ﱠﻔﻴ‪‬ﻨﹶﺎ ‪‬‬
‫ﻋﻠﹶﻰ َﺁﺜﹶﺎ ِﺭ ِﻫﻡ‪‬‬ ‫ﻙ ‪‬ﻫ ‪‬ﻡ ﺍﻝﻅﱠﺎِﻝﻤ‪‬ﻭ ‪‬‬
‫ل ﺍﻝﱠﻠ ‪‬ﻪ ﹶﻓﺄُﻭﹶﻝ ِﺌ ‪‬‬
‫ﹶﻜﻔﱠﺎ ‪‬ﺭﺓﹲ ﹶﻝ ‪‬ﻪ ‪‬ﻭ ‪‬ﻤﻥ‪ ‬ﹶﻝﻡ‪ ‬ﻴﺤ‪ ‬ﹸﻜﻡ‪ِ ‬ﺒﻤ‪‬ﺎ َﺃﻨﹾ ‪‬ﺯ َ‬
‫ل ﻓِﻴ ِﻪ ﻫ‪‬ـﺩ‪‬ﻯ ‪‬ﻭﻨﹸـﻭﺭ‪‬‬
‫ﻥ ﺍﻝﱠﺘﻭ‪‬ﺭ‪‬ﺍ ِﺓ ‪‬ﻭ َﺁ ﹶﺘﻴ‪‬ﻨﹶﺎ ‪‬ﻩ ﺍﻝﹾ ِﺈﻨﹾﺠِﻴ َ‬
‫ﻥ ‪‬ﻴ ‪‬ﺩﻴ‪ِ ‬ﻪ ِﻤ ‪‬‬
‫ﺼ ‪‬ﺩﻗﹰﺎ ﻝِﻤ‪‬ﺎ ‪‬ﺒﻴ‪ ‬‬
‫ﻥ ‪‬ﻤﺭ‪ ‬ﻴ ‪‬ﻡ ‪‬ﻤ ‪‬‬
‫ِﺒﻌِﻴﺴ‪‬ﻰ ﺍﺒ‪ِ ‬‬
‫ل‬
‫ﻥ )‪ (٤٦‬ﻭﻝﹾـ ‪‬ﻴﺤ‪ ‬ﹸﻜﻡ‪َ ‬ﺃﻫ‪‬ـ ُ‬
‫ﻅ ﹰﺔ ِﻝﻠﹾ ‪‬ﻤﱠﺘﻘِـﻴ ‪‬‬
‫ﻋﹶ‬
‫ﻥ ﺍﻝ ﱠﺘﻭ‪‬ﺭ‪‬ﺍ ِﺓ ‪‬ﻭ ‪‬ﻫﺩ‪‬ﻯ ‪‬ﻭ ‪‬ﻤﻭ‪ِ ‬‬
‫ﻥ ‪‬ﻴ ‪‬ﺩﻴ‪ِ ‬ﻪ ِﻤ ‪‬‬
‫ﺼ ‪‬ﺩﻗﹰﺎ ِﻝﻤ‪‬ﺎ ‪‬ﺒﻴ‪ ‬‬
‫‪‬ﻭ ‪‬ﻤ ‪‬‬
‫ﻥ )‪(٤٧‬‬
‫ﻙ ﻫ‪‬ـ ‪‬ﻡ ﺍﻝﹾﻔﹶﺎﺴِـﻘﹸﻭ ‪‬‬
‫ل ﺍﻝﱠﻠ ‪‬ﻪ ﹶﻓﺄُﻭﹶﻝ ِﺌ ‪‬‬
‫ل ﺍﻝﱠﻠ ‪‬ﻪ ﻓِﻴ ِﻪ ‪‬ﻭ ‪‬ﻤﻥ‪ ‬ﹶﻝﻡ‪ ‬ﻴﺤ‪ ‬ﹸﻜﻡ‪ِ ‬ﺒﻤ‪‬ﺎ َﺃﻨﹾ ‪‬ﺯ َ‬
‫ل ِﺒﻤ‪‬ﺎ َﺃﻨﹾ ‪‬ﺯ َ‬
‫ﺍﻝﹾ ِﺈﻨﹾﺠِﻴ ِ‬
‫]ﺍﻝﻤﺎﺌﺩﺓ‪{ [٤٧ ،٤٤/‬‬
‫ﻭﻭﺠﻪ ﺍﻝﺩﻻﻝﺔ ﻓﻴﻬﺎ ﻜﻤﺎ ﺃﺴﻠﻔﻨﺎﻩ ﻓﻲ ﺍﻵﻴﺔ ﺍﻝﺴﺎﺒﻘﺔ‪.‬‬
‫ﻭﺍﻷﺤﺎﺩﻴﺙ ﺍﻝﻤﺘﻭﺍﺘﺭﺓ ﻓﻲ ﻭﺠﻭﺏ ﻁﺎﻋﺔ ﺍﻷﺌﻤﺔ ﻜﺜﻴﺭﺓ ﻭﻫﻲ ﺘﺩل ﻋﻠﻰ ﻭﺠـﻭﺏ ﻗﻴـﺎﻡ‬
‫ﺍﻝﺩﻭﻝﺔ ﺍﻝﺘﻲ ﺘﻤﺎﺭﺱ ﺍﻝﺴﻠﻁﺎﺕ ﺍﻝﺴﻴﺎﺴﻴﺔ ﺍﻝﻤﺨﺘﻠﻔﺔ ﻓﻤﻨﻬﺎ‪:‬‬
‫ﻤﺎ ﺃﺨﺭﺠﻪ ﺍﻝﺒﺨﺎﺭﻱ ﻤﻥ ﺤﺩﻴﺙ ﺃﻨﺱ ﻤﺭﻓﻭﻋ ﹰﺎ "ﺍﺴﻤﻌﻭﺍ ﻭﺃﻁﻴﻌﻭﺍ ﻭﺇﻥ ﺍﺴﺘﻌﻤل ﻋﻠـﻴﻜﻡ‬
‫ﻋﺒﺩ ﺤﺒﺸﻲ ﻜﺄﻥ ﺭﺃﺴﻪ ﺯﺒﻴﺒﺔ ﻤﺎ ﺃﻗﺎﻡ ﻓﻴﻜﻡ ﻜﺘﺎﺏ ﺍﷲ"‪.‬‬
‫ﺴ ِﻤ ‪‬ﻊ َﺃﺒ‪‬ﺎ ‪‬ﻫ ‪‬ﺭﻴ‪ ‬ﺭ ﹶﺓ ‪ -‬ﺭﻀﻰ ﺍﷲ‬
‫ﻥ َﺃﱠﻨ ‪‬ﻪ ‪‬‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝ ‪‬ﺭﺤ‪ ‬ﻤ ِ‬
‫ﻥ ‪‬‬
‫ﺴﹶﻠ ‪‬ﻤ ﹶﺔ ﺒ‪ ‬‬
‫ﻯ َﺃﺨﹾ ‪‬ﺒ ‪‬ﺭﻨِﻰ َﺃﺒ‪‬ﻭ ‪‬‬
‫ﻥ ﺍﻝ ‪‬ﺯﻫ‪ِ ‬ﺭ ‪‬‬
‫ﻋِ‬‫ﻭ‪‬‬
‫ﻉ ﺍﻝﻠﱠـ ‪‬ﻪ‬
‫ﻋﻨِﻰ ﹶﻓ ﹶﻘﺩ‪َ ‬ﺃﻁﹶﺎ ‪‬‬
‫ل » ‪‬ﻤﻥ‪َ ‬ﺃﻁﹶﺎ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪ -‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ -‬ﻗﹶﺎ َ‬
‫ﻥ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﻋﻨﻪ ‪َ -‬ﺃ ‪‬‬
‫ﻋﻨِﻰ ‪ ،‬ﻭﻤ‪‬ـﻥ‪ ‬ﻋ‪‬ـﺼ‪‬ﻰ‬
‫ﻉ ﺃَﻤِﻴﺭِﻯ ﹶﻓ ﹶﻘﺩ‪َ ‬ﺃﻁﹶﺎ ‪‬‬
‫ﻁﺎ ‪‬‬
‫ﻋﺼ‪‬ﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪ ،‬ﻭ ‪‬ﻤﻥ‪َ ‬ﺃ ﹶ‬
‫ﻋﺼ‪‬ﺎﻨِﻰ ﹶﻓ ﹶﻘﺩ‪ ‬‬
‫‪ ،‬ﻭ ‪‬ﻤﻥ‪ ‬‬
‫ﻋﺼ‪‬ﺎﻨِﻰ « ﺃﺨﺭﺠﻪ ﺍﻝﺒﺨﺎﺭﻱ ﺒﺭﻗﻡ) ‪ ( ٧١٣٧‬ﻭﻤﺴﻠﻡ ﺒﺭﻗﻡ)‪.(٤٨٥٢‬‬
‫َﺃﻤِﻴﺭِﻯ ﹶﻓ ﹶﻘﺩ‪ ‬‬

‫‪١٠‬‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ‪‬ﻤﺭ‪ِ ‬ﺀ ﺍﻝﹾﻤ‪‬ـﺴ‪ِ‬ﻠ ِﻡ‬
‫ل» ‪‬‬
‫ﻰ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪َ -‬ﺃﱠﻨ ‪‬ﻪ ﻗﹶﺎ َ‬
‫ﻥ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻋِ‬‫ﻋ ‪‬ﻤ ‪‬ﺭ ‪‬‬
‫ﻥ ‪‬‬
‫ﻥ ﺍﺒ‪ِ ‬‬
‫ﻋِ‬‫ﻭ ‪‬‬
‫ﻼ ﺴ‪‬ـﻤ‪ ‬ﻊ‬
‫ﺼ ‪‬ﻴ ٍﺔ ﹶﻓ ﹶ‬
‫ﺼ ‪‬ﻴ ٍﺔ ﹶﻓ ِﺈﻥ‪ُ ‬ﺃ ِﻤ ‪‬ﺭ ِﺒ ‪‬ﻤﻌ‪ِ ‬‬
‫ﻻ َﺃﻥ‪ ‬ﻴﺅْ ‪‬ﻤ ‪‬ﺭ ِﺒ ‪‬ﻤﻌ‪ِ ‬‬
‫ﺏ ‪‬ﻭ ﹶﻜ ِﺭ ‪‬ﻩ ِﺇ ﱠ‬
‫ﺤ ‪‬‬
‫ﻋ ﹸﺔ ﻓِﻴﻤ‪‬ﺎ َﺃ ‪‬‬
‫ﺴﻤ‪ ‬ﻊ ﻭ‪‬ﺍﻝﻁﱠﺎ ‪‬‬
‫ﺍﻝ ‪‬‬
‫ﻋ ﹶﺔ «ﺃﺨﺭﺠﻪ ﻤﺴﻠﻡ ﺒﺭﻗﻡ)‪ .(٤٨٦٩‬ﻭﺍﻷﺤﺎﺩﻴﺙ ﻓﻲ ﻫﺫﺍ ﺍﻝﺒﺎﺏ ﻜﺜﻴﺭﺓ ﺠﺩﹰﺍ‪.‬‬
‫ﻻ ﻁﹶﺎ ‪‬‬
‫‪‬ﻭ ﹶ‬
‫ﻗﺎل ﺸﻴﺦ ﺍﻹﺴﻼﻡ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﺭﺤﻤﻪ ﺍﷲ‪: ٤‬‬
‫ﻥ ‪‬ﻭﻝﹶﺎ‬
‫ﻥ ؛ ‪‬ﺒلْ ﻝﹶﺎ ِﻗﻴ‪‬ﺎ ‪‬ﻡ ﻝِﻠﺩ‪‬ﻴ ِ‬
‫ﺕ ﺍﻝﺩ‪‬ﻴ ِ‬
‫ﺠﺒ‪‬ﺎ ِ‬
‫ﻅ ِﻡ ﻭ‪‬ﺍ ِ‬
‫ﺱ ِﻤﻥ‪َ ‬ﺃﻋ‪ ‬ﹶ‬
‫ﻥ ِﻭﻝﹶﺎ ‪‬ﻴ ﹶﺔ َﺃﻤ‪ِ ‬ﺭ ﺍﻝﻨﱠﺎ ِ‬
‫ﻑ َﺃ ‪‬‬
‫ﺏ َﺃﻥ‪ ‬ﻴ‪‬ﻌ‪ ‬ﺭ ﹶ‬
‫ﺠ ‪‬‬
‫‪‬ﻴ ِ‬
‫ﺽ‬
‫ﻀ ِﻬﻡ‪ ‬ﺇﻝﹶﻰ ‪‬ﺒﻌ‪ٍ ‬‬
‫ﺠ ِﺔ ‪‬ﺒﻌ‪ِ ‬‬
‫ﻉ ِﻝﺤ‪‬ﺎ ‪‬‬
‫ﺤﹸﺘ ‪‬ﻬﻡ‪ ‬ﺇﻝﱠﺎ ﺒِﺎﻝِﺎﺠ‪‬ﺘِﻤ‪‬ﺎ ِ‬
‫ﻥ ﺒ‪‬ﻨِﻲ ﺁ ‪‬ﺩ ‪‬ﻡ ﻝﹶﺎ ﹶﺘ ِﺘ ‪‬ﻡ ‪‬ﻤﺼ‪‬ﹶﻠ ‪‬‬
‫ﻝِﻠ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ﺇﻝﱠﺎ ِﺒﻬ‪‬ﺎ ‪ .‬ﹶﻓ ِﺈ ‪‬‬
‫ﺝ‬
‫ﺨ ‪‬ﺭ ‪‬‬
‫ﺴﱠﻠ ‪‬ﻡ } ﺇﺫﹶﺍ ﹶ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻲ ‪‬‬
‫ل ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﺤﺘﱠﻰ ﻗﹶﺎ َ‬
‫ﺱ ‪‬‬
‫ﻉ ِﻤﻥ‪ ‬ﺭﺃْ ٍ‬
‫‪‬ﻭﻝﹶﺎ ‪‬ﺒ ‪‬ﺩ ﹶﻝ ‪‬ﻬﻡ‪ ‬ﻋِﻨﹾ ‪‬ﺩ ﺍﻝِﺎﺠ‪ِ ‬ﺘﻤ‪‬ﺎ ِ‬
‫ﺴﻌِﻴ ٍﺩ ‪‬ﻭَﺃﺒِﻲ ‪‬ﻫ ‪‬ﺭﻴ‪ ‬ﺭ ﹶﺓ‬
‫ﺙ َﺃﺒِﻲ ‪‬‬
‫ﺤﺩِﻴ ِ‬
‫ﺤ ‪‬ﺩ ‪‬ﻫﻡ‪ . { ‬ﺭﻭ‪‬ﺍ ‪‬ﻩ َﺃﺒ‪‬ﻭ ﺩ‪‬ﺍﻭ‪‬ﺩ ِﻤﻥ‪ ‬‬
‫ﺴ ﹶﻔ ٍﺭ ﹶﻓﻠﹾ ‪‬ﻴ َﺅ ‪‬ﻤﺭ‪‬ﻭﺍ َﺃ ‪‬‬
‫ﺜﹶﻠﹶﺎ ﹶﺜﺔﹲ ﻓِﻲ ‪‬‬
‫ﻋﹶﻠﻴ‪‬ـ ِﻪ‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻲ ‪‬‬
‫ﻥ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻋﻤ‪‬ﺭٍﻭ َﺃ ‪‬‬
‫ﻥ ‪‬‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ﺒ‪ِ ‬‬
‫ﻋﻥ‪ ‬‬
‫‪ .‬ﻭ ‪‬ﺭﻭ‪‬ﻯ ﺍﻝﹾ ِﺈﻤ‪‬ﺎ ‪‬ﻡ َﺃﺤ‪‬ﻤ‪‬ﺩ ﻓِﻲ ﺍﻝﹾ ‪‬ﻤﺴ‪ ‬ﹶﻨ ِﺩ ‪‬‬
‫ﻋﻠﹶـﻴ‪ِ ‬ﻬﻡ‪َ ‬ﺃﺤ‪‬ـ ‪‬ﺩ ‪‬ﻫﻡ‪{ ‬‬
‫ﺽ ﺇﻝﱠﺎ َﺃﻤ‪‬ـﺭ‪‬ﻭﺍ ‪‬‬
‫ﻥ ِﺒ ﹶﻔﻠﹶﺎ ِﺓ ِﻤﻥ‪ ‬ﺍﻝﹾ َﺄﺭ‪ِ ‬‬
‫ل ِﻝ ﹶﺜﻠﹶﺎ ﹶﺜ ٍﺔ ‪‬ﻴﻜﹸﻭﻨﹸﻭ ‪‬‬
‫ﺤﱡ‬
‫ل ‪ } :‬ﻝﹶﺎ ‪‬ﻴ ِ‬
‫ﺴﱠﻠ ‪‬ﻡ ﻗﹶﺎ َ‬
‫‪‬ﻭ ‪‬‬
‫ﺴ ﹶﻔ ِﺭ‬
‫ﺽ ﻓِﻲ ﺍﻝـ ‪‬‬
‫ل ﺍﻝﹾﻌ‪‬ﺎ ِﺭ ِ‬
‫ﻉ ﺍﻝﹾ ﹶﻘﻠِﻴ ِ‬
‫ﺤ ِﺩ ﻓِﻲ ﺍﻝِﺎﺠ‪ِ ‬ﺘﻤ‪‬ﺎ ِ‬
‫ﺴﱠﻠ ‪‬ﻡ ﹶﺘﺄْﻤِﻴ ‪‬ﺭ ﺍﻝﹾﻭ‪‬ﺍ ِ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺏ ‪‬‬
‫ﺠ ‪‬‬
‫ﹶﻓ َﺄﻭ‪ ‬‬
‫ﻑ‬
‫ﺏ ﺍﻝﹾ َﺄﻤ‪ ‬ﺭ ﺒِـﺎﻝﹾ ‪‬ﻤﻌ‪‬ﺭ‪‬ﻭ ِ‬
‫ﺠ ‪‬‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ َﺃﻭ‪ ‬‬
‫ﻉ ‪ .‬ﻭِﻝ َﺄ ‪‬‬
‫ﻉ ﺍﻝِﺎﺠ‪ِ ‬ﺘﻤ‪‬ﺎ ِ‬
‫ﻋﻠﹶﻰ ﺴ‪‬ﺎ ِﺌ ِﺭ َﺃﻨﹾﻭ‪‬ﺍ ِ‬
‫ﻙ ‪‬‬
‫ﹶﺘﻨﹾﺒِﻴﻬ‪‬ﺎ ِﺒ ﹶﺫِﻝ ‪‬‬
‫ﺠﻬ‪‬ﺎ ِﺩ‬
‫ﺠ ‪‬ﺒ ‪‬ﻪ ِﻤﻥ‪ ‬ﺍﻝﹾ ِ‬
‫ﻙ ﺴ‪‬ﺎ ِﺌ ‪‬ﺭ ﻤ‪‬ﺎ َﺃﻭ‪ ‬‬
‫ﻙ ﺇﻝﱠﺎ ِﺒ ﹸﻘ ‪‬ﻭ ِﺓ ‪‬ﻭِﺇﻤ‪‬ﺎ ‪‬ﺭ ٍﺓ ‪ .‬ﻭ ﹶﻜ ﹶﺫِﻝ ‪‬‬
‫ﻋﻥ‪ ‬ﺍﻝﹾ ‪‬ﻤﻨﹾ ﹶﻜ ِﺭ ‪‬ﻭﻝﹶﺎ ‪‬ﻴ ِﺘ ‪‬ﻡ ﹶﺫِﻝ ‪‬‬
‫ﻲ ‪‬‬
‫ﻭ‪‬ﺍﻝﱠﻨﻬ‪ ‬‬
‫ﺤﺩ‪‬ﻭ ِﺩ ﻝﹶﺎ ﺘﹶـ ِﺘ ‪‬ﻡ ﺇﻝﱠـﺎ‬
‫ﺠ ‪‬ﻤ ِﻊ ﻭ‪‬ﺍﻝﹾ َﺄﻋ‪‬ﻴ‪‬ﺎ ِﺩ ‪‬ﻭ ﹶﻨﺼ‪ِ ‬ﺭ ﺍﻝﹾ ‪‬ﻤﻅﹾﻠﹸﻭ ِﻡ ‪ .‬ﻭِﺇﻗﹶﺎ ‪‬ﻤ ِﺔ ﺍﻝﹾ ‪‬‬
‫ﺞ ﻭ‪‬ﺍﻝﹾ ‪‬‬
‫ﺤ‪‬‬‫ل ‪‬ﻭِﺇﻗﹶﺎ ‪‬ﻤ ِﺔ ﺍﻝﹾ ‪‬‬
‫ﻭ‪‬ﺍﻝﹾ ‪‬ﻌﺩ‪ِ ‬‬
‫ل}‬
‫ﺽ { ‪ .‬ﻭ ‪‬ﻴﻘﹶـﺎ ُ‬
‫ل ﺍﻝﱠﻠ ِﻪ ﻓِـﻲ ﺍﻝﹾـ َﺄﺭ‪ِ ‬‬
‫ﻅﱡ‬
‫ﻥ ِ‬
‫ﺴﻠﹾﻁﹶﺎ ‪‬‬
‫ﻥ ﺍﻝ ‪‬‬
‫ﻱ ‪َ } :‬ﺃ ‪‬‬
‫ﺒِﺎﻝﹾ ﹸﻘ ‪‬ﻭ ِﺓ ﻭ‪‬ﺍﻝﹾ ِﺈﻤ‪‬ﺎ ‪‬ﺭ ِﺓ ؛ ‪‬ﻭِﻝ ‪‬ﻬﺫﹶﺍ ‪‬ﺭ ِﻭ ‪‬‬
‫ﻙ‪.‬‬
‫ﻥ ﹶﺫِﻝ ‪‬‬
‫ﻥ { ‪ .‬ﻭ‪‬ﺍﻝﱠﺘﺠ‪ِ ‬ﺭ ‪‬ﺒ ﹸﺔ ﹸﺘ ‪‬ﺒ‪‬ﻴ ‪‬‬
‫ﺴﻠﹾﻁﹶﺎ ٍ‬
‫ﺤ ‪‬ﺩ ٍﺓ ِﺒﻠﹶﺎ ‪‬‬
‫ﺢ ِﻤﻥ‪ ‬ﹶﻝﻴ‪‬ﹶﻠ ٍﺔ ﻭ‪‬ﺍ ِ‬
‫ﺴ ﹶﻨ ﹰﺔ ِﻤﻥ‪ ‬ﺇﻤ‪‬ﺎ ٍﻡ ﺠ‪‬ﺎ ِﺌ ٍﺭ َﺃﺼ‪‬ﹶﻠ ‪‬‬
‫ﻥ ‪‬‬
‫ﺴﺘﱡﻭ ‪‬‬
‫ِ‬
‫ﻥ ‪ :‬ﹶﻝﻭ‪‬‬
‫ﻏﻴ‪ِ ‬ﺭ ِﻫﻤ‪‬ﺎ ‪ -‬ﻴﻘﹸﻭﻝﹸﻭ ‪‬‬
‫ل ‪‬ﻭ ﹶ‬
‫ﺤﻨﹾ ‪‬ﺒ ٍ‬
‫ﻥ ‪‬‬
‫ﺽ ‪‬ﻭَﺃﺤ‪‬ﻤ‪‬ﺩ ﺒ‪ِ ‬‬
‫ﻋﻴ‪‬ﺎ ٍ‬
‫ﻥ ِ‬
‫ﻀﻴ‪‬ل ﺒ‪ِ ‬‬
‫ﻑ ‪ -‬ﻜﺎﻝﹾ ﹸﻔ ‪‬‬
‫ﺴﹶﻠ ﹸ‬
‫ﻥ ﺍﻝ ‪‬‬
‫‪‬ﻭِﻝ ‪‬ﻬﺫﹶﺍ ﻜﹶﺎ ‪‬‬
‫ﻥ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭﺴ‪‬ـﱠﻠ ‪‬ﻡ } ﺇ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻲ ‪‬‬
‫ل ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻥ ‪ .‬ﻭﻗﹶﺎ َ‬
‫ﺴﻠﹾﻁﹶﺎ ِ‬
‫ﻋﻭ‪‬ﻨﹶﺎ ِﺒﻬ‪‬ﺎ ﻝِﻠ ‪‬‬
‫ﻥ ﹶﻝﻨﹶﺎ ‪‬ﺩﻋ‪ ‬ﻭﺓﹲ ‪‬ﻤﺠ‪‬ﺎ ‪‬ﺒﺔﹲ ﹶﻝ ‪‬ﺩ ‪‬‬
‫ﻜﹶﺎ ‪‬‬
‫ل ﺍﻝﻠﱠـ ِﻪ‬
‫ﺤﺒ‪‬ـ ِ‬
‫ﺼﻤ‪‬ﻭﺍ ِﺒ ‪‬‬
‫ﺸﻴ‪‬ﺌًﺎ ‪‬ﻭَﺃﻥ‪ ‬ﹶﺘﻌ‪ ‬ﹶﺘ ِ‬
‫ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻴﺭ‪‬ﻀ‪‬ﻰ ﹶﻝ ﹸﻜﻡ‪ ‬ﹶﺜﻠﹶﺎﺜﹰﺎ ‪َ :‬ﺃﻥ‪ ‬ﹶﺘﻌ‪ ‬ﺒﺩ‪‬ﻭ ‪‬ﻩ ‪‬ﻭﻝﹶﺎ ﹸﺘﺸﹾ ِﺭﻜﹸﻭﺍ ِﺒ ِﻪ ﹶ‬
‫ل‪}:‬‬
‫ﺼﺤ‪‬ﻭﺍ ِﻤﻥ‪ ‬ﻭﻝﱠﺎ ‪‬ﻩ ﺍﻝﱠﻠ ‪‬ﻪ َﺃﻤ‪ ‬ﺭ ﹸﻜﻡ‪ . { ‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﻤ‪‬ـﺴ‪ِ‬ﻠﻡ‪ . ‬ﻭﻗﹶـﺎ َ‬
‫ﺠﻤِﻴﻌ‪‬ﺎ ‪‬ﻭﻝﹶﺎ ﹶﺘ ﹶﻔ ‪‬ﺭﻗﹸﻭﺍ ‪‬ﻭَﺃﻥ‪ ‬ﹶﺘﻨﹶﺎ ‪‬‬
‫‪‬‬
‫ﺤ ﹸﺔ ‪‬ﻭﻝﹶﺎ ِﺓ ﺍﻝﹾُﺄﻤ‪‬ﻭ ِﺭ ‪‬ﻭﻝﹸـﺯ‪‬ﻭ ‪‬ﻡ‬
‫ﺼ‪‬‬
‫ل ِﻝﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﻤﻨﹶﺎ ‪‬‬
‫ﺹ ﺍﻝﹾ ‪‬ﻌ ‪‬ﻤ ِ‬
‫ﺏ ‪‬ﻤﺴ‪ِ‬ﻠ ٍﻡ ‪ :‬ﺇﺨﹾﻠﹶﺎ ‪‬‬
‫ﻥ ﹶﻗﻠﹾ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬ ‪‬‬
‫ل ‪‬‬
‫ﺜﹶﻠﹶﺎﺙﹲ ﻝﹶﺎ ‪‬ﻴ ِﻐ ﱡ‬
‫ﻥ ‪ .‬ﻭﻓِـﻲ‬
‫ﺴ ﹶﻨ ِ‬
‫ل ﺍﻝـ ‪‬‬
‫ﻁ ِﻤﻥ‪ ‬ﻭﺭ‪‬ﺍ ِﺌﻬِـﻡ‪ . { ‬ﺭﻭ‪‬ﺍ ‪‬ﻩ َﺃﻫ‪‬ـ ُ‬
‫ﻥ ‪‬ﺩﻋ‪ ‬ﻭ ﹶﺘ ‪‬ﻬﻡ‪ ‬ﹸﺘﺤِﻴ ﹸ‬
‫ﻥ ﹶﻓ ِﺈ ‪‬‬
‫ﻋ ِﺔ ﺍﻝﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫ﺠﻤ‪‬ﺎ ‪‬‬
‫‪‬‬
‫ﺤ ﹸﺔ ‪ .‬ﻗﹶـﺎﻝﹸﻭﺍ ‪:‬‬
‫ﻥ ﺍﻝﱠﻨﺼِﻴ ‪‬‬
‫ﺤ ﹸﺔ ﺍﻝﺩ‪‬ﻴ ‪‬‬
‫ﻥ ﺍﻝﱠﻨﺼِﻴ ‪‬‬
‫ﺤ ﹸﺔ ﺍﻝﺩ‪‬ﻴ ‪‬‬
‫ﻥ ﺍﻝﱠﻨﺼِﻴ ‪‬‬
‫ل ‪ } :‬ﺍﻝﺩ‪‬ﻴ ‪‬‬
‫ﻋﻨﹾ ‪‬ﻪ َﺃﱠﻨ ‪‬ﻪ ﻗﹶﺎ َ‬
‫ﺢ ‪‬‬
‫ﺼﺤِﻴ ِ‬
‫ﺍﻝ ‪‬‬
‫ﻥ ‪‬ﻭﻋ‪‬ـﺎ ‪‬ﻤ ِﺘ ِﻬﻡ‪. { ‬‬
‫ل ‪ِ :‬ﻝﻠﱠ ِﻪ ‪‬ﻭِﻝ ِﻜﺘﹶﺎ ِﺒ ِﻪ ‪‬ﻭِﻝ ‪‬ﺭﺴ‪‬ﻭِﻝ ِﻪ ‪‬ﻭِﻝ َﺄ ِﺌﻤ‪‬ـ ِﺔ ﺍﻝﹾﻤ‪‬ـﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ؟ ﻗﹶﺎ َ‬
‫ِﻝ ‪‬ﻤﻥ‪ ‬ﻴ‪‬ﺎ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﺏ ﺇﹶﻝﻴ‪‬ـ ِﻪ ﻓِﻴﻬ‪‬ـﺎ‬
‫ﻥ ﺍﻝﱠﺘﻘﹶـ ‪‬ﺭ ‪‬‬
‫ﺏ ِﺒﻬ‪‬ﺎ ﺇﻝﹶﻰ ﺍﻝﱠﻠ ِﻪ ؛ ﻓﹶ ِﺈ ‪‬‬
‫ﺏ ﺍﱢﺘﺨﹶﺎ ﹸﺫ ﺍﻝﹾ َﺄﻤ‪‬ﺎ ‪‬ﺭ ِﺓ ﺩِﻴﻨﹰﺎ ‪‬ﻭ ﹸﻗﺭ‪ ‬ﺒ ﹰﺔ ‪‬ﻴ ﹶﺘ ﹶﻘ ‪‬ﺭ ‪‬‬
‫ﺠ ‪‬‬
‫ﻓﹶﺎﻝﹾﻭ‪‬ﺍ ِ‬
‫‪٤‬‬
‫‪ -‬ﻤﺠﻤﻭﻉ ﺍﻝﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ٢٨‬ﺹ ‪(٣٩٤ -٣٩٠‬‬

‫‪١١‬‬
‫ﺱ‬
‫ل َﺃﻜﹾﺜﹶـ ِﺭ ﺍﻝﻨﱠـﺎ ِ‬
‫ﺴ ‪‬ﺩ ﻓِﻴﻬ‪‬ﺎ ﺤ‪‬ـﺎ ُ‬
‫ﺕ ‪ .‬ﻭِﺇﱠﻨﻤ‪‬ﺎ ‪‬ﻴﻔﹾ ‪‬‬
‫ل ﺍﻝﹾ ﹸﻘ ‪‬ﺭﺒ‪‬ﺎ ِ‬
‫ﻀِ‬
‫ﻋ ﹸﺔ ‪‬ﺭﺴ‪‬ﻭِﻝ ِﻪ ِﻤﻥ‪َ ‬ﺃﻓﹾ ‪‬‬
‫ﻋ ِﺘ ِﻪ ‪‬ﻭﻁﹶﺎ ‪‬‬
‫ِﺒﻁﹶﺎ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻲ ‪‬‬
‫ﻋﻥ‪ ‬ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻙ} ‪‬‬
‫ﻥ ﻤ‪‬ﺎِﻝ ٍ‬
‫ﺏ ﺒ‪ ‬‬
‫ل ِﺒﻬ‪‬ﺎ ‪ .‬ﻭ ﹶﻗﺩ‪ ‬ﺭﻭ‪‬ﻯ ﹶﻜﻌ‪ ‬‬
‫ﺴ ِﺔ َﺃﻭ‪ ‬ﺍﻝﹾﻤ‪‬ﺎ ِ‬
‫ﻝِﺎﺒ‪ِ ‬ﺘﻐﹶﺎ ِﺀ ﺍﻝ ‪‬ﺭﻴ‪‬ﺎ ‪‬‬
‫ﺹ ﺍﻝﹾ ‪‬ﻤﺭ‪ِ ‬ﺀ‬
‫ﺤﺭ‪ِ ‬‬
‫ﺴ ‪‬ﺩ ﹶﻝﻬ‪‬ﺎ ِﻤﻥ‪ِ ‬‬
‫ﻏ ﹶﻨﻡٍ ِﺒ َﺄﻓﹾ ‪‬‬
‫ﺴﻠﹶﺎ ﻓِﻲ ‪‬ﺯﺭِﻴ ‪‬ﺒ ِﺔ ﹶ‬
‫ﻥ ُﺃﺭ‪ِ ‬‬
‫ﻥ ﺠ‪‬ﺎ ِﺌﻌ‪‬ﺎ ِ‬
‫ل ‪ :‬ﻤ‪‬ﺎ ِﺫﺌْﺒ‪‬ﺎ ِ‬
‫ﺴﱠﻠ ‪‬ﻡ َﺃﱠﻨ ‪‬ﻪ ﻗﹶﺎ َ‬
‫‪‬ﻭ ‪‬‬
‫ﻥ‬
‫ﺴﻥ‪ ‬ﺼ‪‬ـﺤِﻴﺢ‪ . ‬ﻓﹶـ َﺄﺨﹾ ‪‬ﺒ ‪‬ﺭ َﺃ ‪‬‬
‫ﺤﺩِﻴﺙﹲ ﺤ‪‬ـ ‪‬‬
‫ﻱ ‪‬‬
‫ل ﺍﻝﱢﺘﺭ‪ِ ‬ﻤ ِﺫ ‪‬‬
‫ﻑ ِﻝﺩِﻴ ِﻨ ِﻪ { ‪ .‬ﻗﹶﺎ َ‬
‫ﺸ ‪‬ﺭ ِ‬
‫ل ﻭ‪‬ﺍﻝ ﱠ‬
‫ﻋﻠﹶﻰ ﺍﻝﹾﻤ‪‬ﺎ ِ‬
‫‪‬‬
‫ﻥ‬
‫ل َﺃﻭ‪َ ‬ﺃﻜﹾﺜﹶـ ‪‬ﺭ ﻤِـﻥ‪ ‬ﻓﹶـﺴ‪‬ﺎ ِﺩ ﺍﻝـ ﱢﺫﺌْ ‪‬ﺒﻴ‪ِ ‬‬
‫ﺴ ‪‬ﺩ ﺩِﻴ ﹶﻨ ‪‬ﻪ ِﻤﺜﹾ َ‬
‫ﺴ ِﺔ ‪‬ﻴﻔﹾ ِ‬
‫ل ﻭ‪‬ﺍﻝ ‪‬ﺭﻴ‪‬ﺎ ‪‬‬
‫ﻋﻠﹶﻰ ﺍﻝﹾﻤ‪‬ﺎ ِ‬
‫ﺹ ﺍﻝﹾ ‪‬ﻤﺭ‪ِ ‬ﺀ ‪‬‬
‫ﺤﺭ‪ ‬‬
‫ِ‬
‫ل‬
‫ﺸﻤ‪‬ﺎِﻝ ِﻪ َﺃﱠﻨ ‪‬ﻪ ‪‬ﻴﻘﹸﻭ ُ‬
‫ﻋﻥ‪ ‬ﺍﱠﻝﺫِﻱ ‪‬ﻴﺅْﺘﹶﻰ ِﻜﺘﹶﺎ ‪‬ﺒ ‪‬ﻪ ِﺒ ﹶ‬
‫ﻥ ِﻝ ‪‬ﺯﺭِﻴ ‪‬ﺒ ِﺔ ﺍﻝﹾ ﹶﻐ ﹶﻨ ِﻡ ‪ .‬ﻭ ﹶﻗﺩ‪َ ‬ﺃﺨﹾ ‪‬ﺒ ‪‬ﺭ ﺍﻝﱠﻠ ‪‬ﻪ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ‪‬‬
‫ﺍﻝﹾﺠ‪‬ﺎ ِﺌ ‪‬ﻌﻴ‪ِ ‬‬
‫ﻥ‬
‫ﺴ ِﺔ َﺃﻥ‪ ‬ﻴﻜﹸـﻭ ‪‬‬
‫ﺴﻠﹾﻁﹶﺎ ِﻨ ‪‬ﻴﻪ‪ . { ‬ﻭﻏﹶﺎ ‪‬ﻴ ﹸﺔ ‪‬ﻤﺭِﻴ ِﺩ ﺍﻝ ‪‬ﺭﻴ‪‬ﺎ ‪‬‬
‫ﻋﻨﱢﻲ ‪‬‬
‫ﻙ ‪‬‬
‫ﻋﻨﱢﻲ ﻤ‪‬ﺎِﻝ ‪‬ﻴﻪ‪ } { ‬ﻫﹶﻠ ‪‬‬
‫‪ } :‬ﻤ‪‬ﺎ َﺃﻏﹾﻨﹶﻰ ‪‬‬
‫ﻥ‬
‫ﻋﻭ‪ ‬‬
‫ل ِﻓﺭ‪ ‬‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ﻓِﻲ ِﻜﺘﹶﺎ ِﺒ ِﻪ ﺤ‪‬ﺎ َ‬
‫ﻥ ﻜﻘﺎﺭﻭﻥ ‪‬ﻭ ﹶﻗﺩ‪ ‬ﺒ‪‬ﻴ ‪‬‬
‫ل َﺃﻥ‪ ‬ﻴﻜﹸﻭ ‪‬‬
‫ﻥ ‪‬ﻭﺠ‪‬ﺎ ِﻤ ‪‬ﻊ ﺍﻝﹾﻤ‪‬ﺎ ِ‬
‫ﻋﻭ‪ ‬‬
‫ﹶﻜ ِﻔﺭ‪ ‬‬
‫ﻥ‬
‫ﻥ ﻋ‪‬ﺎ ِﻗﺒ‪‬ـ ﹸﺔ ﺍﻝﱠـﺫِﻴ ‪‬‬
‫ﻑ ﻜﹶﺎ ‪‬‬
‫ﻅﺭ‪‬ﻭﺍ ﹶﻜﻴ‪ ‬ﹶ‬
‫ﺽ ﹶﻓ ‪‬ﻴﻨﹾ ﹸ‬
‫ل ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ‪َ } :‬ﺃ ‪‬ﻭﹶﻝﻡ‪ ‬ﻴﺴِﻴﺭ‪‬ﻭﺍ ﻓِﻲ ﺍﻝﹾ َﺄﺭ‪ِ ‬‬
‫ﻥ ﹶﻓﻘﹶﺎ َ‬
‫‪‬ﻭﻗﹶﺎﺭ‪‬ﻭ ‪‬‬
‫ﺨ ﹶﺫ ‪‬ﻫ ‪‬ﻡ ﺍﻝﱠﻠ ‪‬ﻪ ِﺒ ﹸﺫﻨﹸﻭ ِﺒ ِﻬﻡ‪ ‬ﻭﻤ‪‬ﺎ‬
‫ﺽ ﹶﻓ َﺄ ﹶ‬
‫ﺸ ‪‬ﺩ ِﻤﻨﹾ ‪‬ﻬﻡ‪ ‬ﹸﻗ ‪‬ﻭ ﹰﺓ ﻭ‪‬ﺁﺜﹶﺎﺭ‪‬ﺍ ﻓِﻲ ﺍﻝﹾ َﺄﺭ‪ِ ‬‬
‫ﻜﹶﺎﻨﹸﻭﺍ ِﻤﻥ‪ ‬ﹶﻗﺒ‪ِ‬ﻠ ِﻬﻡ‪ ‬ﻜﹶﺎﻨﹸﻭﺍ ‪‬ﻫﻡ‪ ‬ﺃَ ﹶ‬
‫ﻥ ﻝﹶـﺎ‬
‫ﺨ ‪‬ﺭ ﹸﺓ ﹶﻨﺠ‪ ‬ﻌﹸﻠﻬ‪‬ـﺎ ِﻝﻠﱠـﺫِﻴ ‪‬‬
‫ﻙ ﺍﻝﺩ‪‬ﺍ ‪‬ﺭ ﺍﻝﹾﺂ ِ‬
‫ل ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ‪ِ } :‬ﺘﻠﹾ ‪‬‬
‫ﻕ { ‪‬ﻭﻗﹶﺎ َ‬
‫ﻥ ﺍﻝﱠﻠ ِﻪ ِﻤﻥ‪ ‬ﻭ‪‬ﺍ ٍ‬
‫ﻥ ﹶﻝ ‪‬ﻬﻡ‪ِ ‬ﻤ ‪‬‬
‫ﻜﹶﺎ ‪‬‬
‫ﻥ{‪.‬‬
‫ﺽ ‪‬ﻭﻝﹶﺎ ﹶﻓﺴ‪‬ﺎﺩ‪‬ﺍ ﻭ‪‬ﺍﻝﹾﻌ‪‬ﺎ ِﻗ ‪‬ﺒ ﹸﺔ ِﻝﻠﹾ ‪‬ﻤﱠﺘﻘِﻴ ‪‬‬
‫ﻋﹸﻠﻭ‪‬ﺍ ﻓِﻲ ﺍﻝﹾ َﺄﺭ‪ِ ‬‬
‫ﻥ ‪‬‬
‫‪‬ﻴﺭِﻴﺩ‪‬ﻭ ‪‬‬
‫ﺱ َﺃﺭ‪ ‬ﺒ ‪‬ﻌ ﹸﺔ َﺃﻗﹾﺴ‪‬ﺎ ٍﻡ ‪:‬‬
‫ﻥ ﺍﻝﱠﻨﺎ ‪‬‬
‫ﹶﻓ ِﺈ ‪‬‬
‫ﺼ ‪‬ﻴ ﹸﺔ ﺍﻝﻠﱠـ ِﻪ‬
‫ﺽ ‪‬ﻭﻫ‪‬ـ ‪‬ﻭ ‪‬ﻤﻌ‪‬ـ ِ‬
‫ﺱ ﻭ‪‬ﺍﻝﹾ ﹶﻔﺴ‪‬ﺎ ‪‬ﺩ ﻓِﻲ ﺍﻝﹾ َﺄﺭ‪ِ ‬‬
‫ﻋﻠﹶﻰ ﺍﻝﻨﱠﺎ ِ‬
‫ﻥ ﺍﻝﹾ ‪‬ﻌﹸﻠ ‪‬ﻭ ‪‬‬
‫ل ‪ :‬ﻴﺭِﻴﺩ‪‬ﻭ ‪‬‬
‫ﺍﻝﹾ ِﻘﺴ‪ ‬ﻡ ﺍﻝﹾ َﺄ ‪‬ﻭ ُ‬
‫ﻕ‪.‬‬
‫ﺨﻠﹾـ ِ‬
‫ﺸﺭ‪‬ﺍ ‪‬ﺭ ﺍﻝﹾ ﹶ‬
‫ﺤﺯ‪ِ ‬ﺒ ِﻪ ‪ .‬ﻭ ‪‬ﻫ ُﺅﻝﹶﺎ ِﺀ ‪‬ﻫﻡ‪ِ ‬‬
‫ﻥ ‪‬ﻭ ِ‬
‫ﻋﻭ‪ ‬‬
‫ﻥ ﹶﻜ ِﻔﺭ‪ ‬‬
‫ﺴﺩ‪‬ﻭ ‪‬‬
‫ﻙ ﻭ‪‬ﺍﻝ ‪‬ﺭ َﺅﺴ‪‬ﺎ ‪‬ﺀ ﺍﻝﹾ ‪‬ﻤﻔﹾ ِ‬
‫‪‬ﻭ ‪‬ﻫ ُﺅﻝﹶﺎ ِﺀ ﺍﻝﹾ ‪‬ﻤﻠﹸﻭ ‪‬‬
‫ﻑ ﻁﹶﺎ ِﺌﻔﹶـ ﹰﺔ‬
‫ﺸ ‪‬ﻴﻌ‪‬ﺎ ‪‬ﻴﺴ‪ ‬ﹶﺘﻀ‪ِ ‬ﻌ ﹸ‬
‫ل ﺃَﻫ‪‬ﹶﻠﻬ‪‬ﺎ ِ‬
‫ﺠ ‪‬ﻌ َ‬
‫ﺽ ‪‬ﻭ ‪‬‬
‫ﻋﻠﹶﺎ ﻓِﻲ ﺍﻝﹾ َﺄﺭ‪ِ ‬‬
‫ﻥ ‪‬‬
‫ﻋﻭ‪ ‬‬
‫ﻥ ِﻓﺭ‪ ‬‬
‫ل ﺍﻝﱠﻠ ‪‬ﻪ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ‪ } :‬ﺇ ‪‬‬
‫ﻗﹶﺎ َ‬
‫ﻥ { ‪‬ﻭ ‪‬ﺭﻭ‪‬ﻯ ﻤ‪‬ـﺴ‪ِ‬ﻠﻡ‪ ‬ﻓِـﻲ‬
‫ﺴﺩِﻴ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻤﻔﹾـ ِ‬
‫ﻥ ِﻤ ‪‬‬
‫ﺢ َﺃﺒ‪‬ﻨﹶﺎ ‪‬ﺀ ‪‬ﻫﻡ‪ ‬ﻭ ‪‬ﻴﺴ‪ ‬ﹶﺘﺤ‪‬ﻴِﻲ ِﻨﺴ‪‬ﺎ ‪‬ﺀ ‪‬ﻫﻡ‪ ‬ﺇﱠﻨ ‪‬ﻪ ﻜﹶﺎ ‪‬‬
‫ِﻤﻨﹾ ‪‬ﻬﻡ‪ ‬ﻴ ﹶﺫ‪‬ﺒ ‪‬‬
‫ﻋﹶﻠﻴ‪‬ـ ِﻪ‬
‫ﺼﻠﱠﻰ ﺍﻝﻠﱠـ ‪‬ﻪ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ل ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ل ‪ :‬ﻗﹶﺎ َ‬
‫ﻋﻨﹾ ‪‬ﻪ ﻗﹶﺎ َ‬
‫ﻲ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻀ‪‬‬
‫ﻥ ‪‬ﻤﺴ‪‬ﻌ‪‬ﻭ ٍﺩ ‪‬ﺭ ِ‬
‫ﻋﻥ‪ ‬ﺍﺒ‪ِ ‬‬
‫ﺤ ِﻪ ‪‬‬
‫ﺼﺤِﻴ ِ‬
‫‪‬‬
‫ل ﺍﻝﻨﱠﺎ ‪‬ﺭ ‪‬ﻤﻥ‪ ‬ﻓِﻲ ﹶﻗﻠﹾﺒِـ ِﻪ‬
‫ﺨُ‬
‫ل ﹶﺫ ‪‬ﺭ ٍﺓ ِﻤﻥ‪ِ ‬ﻜﺒ‪ٍ ‬ﺭ ‪‬ﻭﻝﹶﺎ ﻴ‪‬ﺩ‪ ‬ﹸ‬
‫ﺠﱠﻨ ﹶﺔ ‪‬ﻤﻥ‪ ‬ﻓِﻲ ﹶﻗﻠﹾ ِﺒ ِﻪ ِﻤﺜﹾﻘﹶﺎ ُ‬
‫ل ﺍﻝﹾ ‪‬‬
‫ﺨُ‬
‫ﺴﱠﻠ ‪‬ﻡ } ﻝﹶﺎ ‪‬ﻴﺩ‪ ‬ﹸ‬
‫‪‬ﻭ ‪‬‬
‫ﺴﻨﹰﺎ‬
‫ﻥ ﺜﹶـﻭ‪‬ﺒِﻲ ﺤ‪‬ـ ‪‬‬
‫ﺏ َﺃﻥ‪ ‬ﻴﻜﹸﻭ ‪‬‬
‫ﺤ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪ :‬ﺇﻨﱢﻲ ُﺃ ِ‬
‫ﺠلٌ ﻴ‪‬ﺎ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ل ‪‬ﺭ ‪‬‬
‫ﻥ ﹶﻓﻘﹶﺎ َ‬
‫ل ﹶﺫ ‪‬ﺭ ٍﺓ ِﻤﻥ‪ ‬ﺇﻴﻤ‪‬ﺎ ٍ‬
‫ِﻤﺜﹾﻘﹶﺎ ُ‬
‫ﻁ ‪‬ﺭ‬
‫ل ﺍﻝﹾ ِﻜﺒ‪ ‬ﺭ ‪‬ﺒ ﹶ‬
‫ﺠﻤ‪‬ﺎ َ‬
‫ﺏ ﺍﻝﹾ ‪‬‬
‫ﺤ ‪‬‬
‫ﺠﻤِﻴلٌ ‪‬ﻴ ِ‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ل ‪ :‬ﻝﹶﺎ ؛ ﺇ ‪‬‬
‫ﻙ ؟ ﻗﹶﺎ َ‬
‫ﺴﻨﹰﺎ ‪َ .‬ﺃ ﹶﻓ ِﻤﻥ‪ ‬ﺍﻝﹾ ِﻜﺒ‪ِ ‬ﺭ ﺫﹶﺍ ‪‬‬
‫ﺤ‪‬‬‫‪‬ﻭ ﹶﻨﻌ‪‬ﻠِﻲ ‪‬‬
‫ﺱ ﺍﺤ‪ِ ‬ﺘﻘﹶـﺎ ‪‬ﺭ ‪‬ﻫﻡ‪‬‬
‫ﻁ ﺍﻝﻨﱠـﺎ ِ‬
‫ﻏﻤ‪‬ـ ﹸ‬
‫ﺠﺤ‪‬ـ ‪‬ﺩ ‪‬ﻩ ‪ .‬ﻭ ﹶ‬
‫ﻕ ‪‬ﺩﻓﹾﻌ‪‬ـ ‪‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺤﱢ‬
‫ﻁ ‪‬ﺭ ﺍﻝﹾ ‪‬‬
‫ﺱ { ﹶﻓ ‪‬ﺒ ﹶ‬
‫ﻁ ﺍﻝﻨﱠﺎ ‪‬‬
‫ﻏﻤ‪ ‬ﹸ‬
‫ﻕ ‪‬ﻭ ﹶ‬
‫ﺤﱢ‬
‫ﺍﻝﹾ ‪‬‬
‫ﻥ‬
‫ﻥ ‪‬ﻴﺭِﻴـﺩ‪‬ﻭ ‪‬‬
‫ل ‪‬ﻤﻥ‪ ‬ﻴﺭِﻴ ‪‬ﺩ ﺍﻝﹾ ‪‬ﻌﹸﻠ ‪‬ﻭ ﻭ‪‬ﺍﻝﹾ ﹶﻔﺴ‪‬ﺎ ‪‬ﺩ ‪ .‬ﻭ‪‬ﺍﻝﹾ ِﻘﺴ‪ ‬ﻡ ﺍﻝﺜﱠـﺎﻨِﻲ ‪ :‬ﺍﻝﱠـﺫِﻴ ‪‬‬
‫ﻭ‪‬ﺍﺯ‪ِ ‬ﺩﺭ‪‬ﺍ ُﺅ ‪‬ﻫﻡ‪ ‬ﻭ ‪‬ﻫﺫﹶﺍ ﺤ‪‬ﺎ ُ‬
‫ﻥ ﺍﻝﹾ ‪‬ﻌﹸﻠ ‪‬ﻭ‬
‫ﺙ ‪ :‬ﻴﺭِﻴﺩ‪‬ﻭ ‪‬‬
‫ﺱ ‪ .‬ﻭ‪‬ﺍﻝﹾ ِﻘﺴ‪ ‬ﻡ ﺍﻝﺜﱠﺎِﻝ ﹸ‬
‫ﺴ ﹶﻔﹶﻠ ِﺔ ﺍﻝﻨﱠﺎ ِ‬
‫ﻥ ِﻤﻥ‪ ‬‬
‫ﻕ ﻭ‪‬ﺍﻝﹾ ‪‬ﻤﺠ‪ِ ‬ﺭﻤِﻴ ‪‬‬
‫ﺴﺭ‪‬ﺍ ِ‬
‫ﻋﹸﻠ ‪‬ﻭ ﻜﹶﺎﻝ ‪‬‬
‫ﺍﻝﹾ ﹶﻔﺴ‪‬ﺎ ‪‬ﺩ ِﺒﻠﹶﺎ ‪‬‬
‫ﺱ ‪ .‬ﻭَﺃﻤ‪‬ـﺎ‬
‫ﻏﻴ‪ِ ‬ﺭ ِﻫﻡ‪ ‬ﻤِـﻥ‪ ‬ﺍﻝﻨﱠـﺎ ِ‬
‫ﻋﻠﹶﻰ ﹶ‬
‫ﻥ َﺃﻥ‪ ‬ﻴﻌ‪‬ﻠﹸﻭﺍ ِﺒ ِﻪ ‪‬‬
‫ﻋﻨﹾ ‪‬ﺩ ‪‬ﻫﻡ‪ ‬ﺩِﻴﻥ‪ ‬ﻴﺭِﻴﺩ‪‬ﻭ ‪‬‬
‫ﻥ ِ‬
‫ِﺒﻠﹶﺎ ﹶﻓﺴ‪‬ﺎ ٍﺩ ﹶﻜ ﹶﺎﱠﻝﺫِﻴ ‪‬‬
‫ﺽ ‪‬ﻭﻝﹶﺎ ﹶﻓﺴ‪‬ﺎﺩ‪‬ﺍ ‪‬ﻤ ‪‬ﻊ َﺃﱠﻨﻬ‪‬ـﻡ‪‬‬
‫ﻋﹸﻠﻭ‪‬ﺍ ﻓِﻲ ﺍﻝﹾ َﺄﺭ‪ِ ‬‬
‫ﻥ ‪‬‬
‫ﻥ ﻝﹶﺎ ‪‬ﻴﺭِﻴﺩ‪‬ﻭ ‪‬‬
‫ﺠﱠﻨ ِﺔ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ل ﺍﻝﹾ ‪‬‬
‫ﺍﻝﹾ ِﻘﺴ‪ ‬ﻡ ﺍﻝﺭ‪‬ﺍ ِﺒ ‪‬ﻊ ‪ :‬ﹶﻓﻬ‪‬ﻡ‪َ ‬ﺃﻫ‪ُ ‬‬

‫‪١٢‬‬
‫ل ﺍﻝﱠﻠ ‪‬ﻪ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ‪ } :‬ﻭﻝﹶﺎ ﹶﺘ ِﻬﻨﹸﻭﺍ ‪‬ﻭﻝﹶﺎ ﹶﺘﺤ‪ ‬ﺯﻨﹸـﻭﺍ ‪‬ﻭَﺃﻨﹾـﹸﺘ ‪‬ﻡ‬
‫ﻏﻴ‪ِ ‬ﺭ ِﻫﻡ‪ ‬ﹶﻜﻤ‪‬ﺎ ﻗﹶﺎ َ‬
‫ﻥ َﺃﻋ‪‬ﻠﹶﻰ ِﻤﻥ‪ ‬ﹶ‬
‫ﹶﻗﺩ‪ ‬ﻴﻜﹸﻭﻨﹸﻭ ‪‬‬
‫ﺴﻠﹾ ِﻡ ‪‬ﻭَﺃﻨﹾـﹸﺘ ‪‬ﻡ‬
‫ل ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ‪ } :‬ﹶﻓﻠﹶﺎ ﹶﺘ ِﻬﻨﹸﻭﺍ ‪‬ﻭﺘﹶـﺩ‪‬ﻋ‪‬ﻭﺍ ﺇﻝﹶـﻰ ﺍﻝـ ‪‬‬
‫ﻥ { ‪‬ﻭﻗﹶﺎ َ‬
‫ﻥ ﺇﻥ‪ ‬ﹸﻜﻨﹾﹸﺘﻡ‪ ‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﺍﻝﹾ َﺄﻋ‪‬ﹶﻠﻭ‪ ‬‬
‫ﻥ‬
‫ل ‪ } :‬ﻭﻝِﱠﻠ ِﻪ ﺍﻝﹾ ِﻌ ‪‬ﺯ ﹸﺓ ‪‬ﻭِﻝ ‪‬ﺭﺴ‪‬ﻭِﻝ ِﻪ ‪‬ﻭِﻝﻠﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﻥ ﻭ‪‬ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻤ ‪‬ﻌ ﹸﻜﻡ‪ ‬ﻭﹶﻝﻥ‪ ‬ﻴ ِﺘ ‪‬ﺭ ﹸﻜﻡ‪َ ‬ﺃﻋ‪‬ﻤ‪‬ﺎﹶﻝ ﹸﻜﻡ‪ { ‬ﻭﻗﹶﺎ َ‬
‫ﺍﻝﹾ َﺄﻋ‪‬ﹶﻠﻭ‪ ‬‬
‫ﻥ ‪‬ﻭ ‪‬ﻫ ‪‬ﻭ ﻝﹶﺎ‬
‫ل ِﻤﻥ‪ ‬ﺍﻝﹾ َﺄﻋ‪‬ﹶﻠﻴ‪ ‬‬
‫ﺴﻔﹸﻭﻝﹰﺎ ‪‬ﻭ ﹶﻜﻡ‪ِ ‬ﻤ ‪‬ﻤﻥ‪ ‬ﺠ‪ِ ‬ﻌ َ‬
‫ﻙ ﺇﻝﱠﺎ ‪‬‬
‫{ ‪ .‬ﹶﻓ ﹶﻜﻡ‪ِ ‬ﻤ ‪‬ﻤﻥ‪ ‬ﻴﺭِﻴ ‪‬ﺩ ﺍﻝﹾ ‪‬ﻌﹸﻠ ‪‬ﻭ ﻭ‪‬ﻝﹶﺎ ‪‬ﻴﺯِﻴ ‪‬ﺩ ‪‬ﻩ ﹶﺫِﻝ ‪‬‬
‫ﺱ ﻤِـﻥ‪‬‬
‫ﻥ ﺍﻝﻨﱠـﺎ ‪‬‬
‫ﻅﻠﹾﻡ‪ ‬؛ ِﻝ َﺄ ‪‬‬
‫ﻕ ﹸ‬
‫ﻋﻠﹶﻰ ﺍﻝﹾﺨﹶﻠﹾ ِ‬
‫ﻥ ﺇﺭ‪‬ﺍ ‪‬ﺩ ﹶﺓ ﺍﻝﹾ ‪‬ﻌﹸﻠ ‪‬ﻭ ‪‬‬
‫ﻙ ِﻝ َﺄ ‪‬‬
‫‪‬ﻴﺭِﻴ ‪‬ﺩ ﺍﻝﹾ ‪‬ﻌﹸﻠ ‪‬ﻭ ‪‬ﻭﻝﹶﺎ ﺍﻝﹾ ﹶﻔﺴ‪‬ﺎ ‪‬ﺩ ؛ ‪‬ﻭ ﹶﺫِﻝ ‪‬‬
‫ﻅﻠﹾـﻡ‪‬‬
‫ﻅﻠﹾﻡ‪ ‬ﻭ ‪‬ﻤ ‪‬ﻊ َﺃﻨﱠـ ‪‬ﻪ ﹸ‬
‫ﻥ ‪‬ﻫ ‪‬ﻭ ﺍﻝﹾ َﺄﻋ‪‬ﻠﹶﻰ ‪‬ﻭ ﹶﻨﻅِﻴ ‪‬ﺭ ‪‬ﻩ ﹶﺘﺤ‪ ‬ﹶﺘ ‪‬ﻪ ﹸ‬
‫ﻥ َﺃﻥ‪ ‬ﻴﻜﹸﻭ ‪‬‬
‫ﺤ ٍﺩ ﹶﻓ ِﺈﺭ‪‬ﺍ ‪‬ﺩ ﹸﺓ ﺍﻝﹾ ِﺈﻨﹾﺴ‪‬ﺎ ِ‬
‫ﺱ ﻭ‪‬ﺍ ِ‬
‫ﺠﻨﹾ ٍ‬
‫ِ‬
‫ﻥ‬
‫ﺏ َﺃﻥ‪ ‬ﻴﻜﹸـﻭ ‪‬‬
‫ل ِﻤﻨﹾ ‪‬ﻬﻡ‪ ‬ﻝﹶﺎ ‪‬ﻴﺤِـ ‪‬‬
‫ﻥ ﺍﻝﹾﻌ‪‬ﺎ ِﺩ َ‬
‫ﻙ ‪‬ﻭ ‪‬ﻴﻌ‪‬ﺎﺩ‪‬ﻭ ﹶﻨ ‪‬ﻪ ؛ ِﻝ َﺄ ‪‬‬
‫ﻥ ﹶﻜ ﹶﺫِﻝ ‪‬‬
‫ﻥ ‪‬ﻤﻥ‪ ‬ﻴﻜﹸﻭ ‪‬‬
‫ﺱ ‪‬ﻴﺒ‪ِ ‬ﻐﻀ‪‬ﻭ ‪‬‬
‫ﻓﹶﺎﻝﻨﱠﺎ ‪‬‬
‫ﻥ ‪‬ﻫ ‪‬ﻭ ﺍﻝﹾﻘﹶﺎ ِﻫ ‪‬ﺭ ﺜﹸ ‪‬ﻡ ﺇﱠﻨ ‪‬ﻪ ‪‬ﻤ ‪‬ﻊ ‪‬ﻫﺫﹶﺍ ﻝﹶﺎ ‪‬ﺒ ‪‬ﺩ ﹶﻝ ‪‬ﻪ‬
‫ل ِﻤﻨﹾ ‪‬ﻬﻡ‪ ‬ﻴﺅْ ِﺜ ‪‬ﺭ َﺃﻥ‪ ‬ﻴﻜﹸﻭ ‪‬‬
‫ﻏﻴ‪ ‬ﺭ ﺍﻝﹾﻌ‪‬ﺎ ِﺩ ِ‬
‫‪‬ﻤﻘﹾﻬ‪‬ﻭﺭ‪‬ﺍ ِﻝ ﹶﻨﻅِﻴ ِﺭ ِﻩ ‪‬ﻭ ﹶ‬
‫ﺴ ‪‬ﺩ ﻝﹶﺎ‬
‫ﺠ‪‬‬‫ﻥ ﺍﻝﹾ ‪‬‬
‫ﺽ ﹶﻜﻤ‪‬ﺎ ﹶﻗ ‪‬ﺩﻤ‪‬ﻨﹶﺎ ‪‬ﻩ ﹶﻜﻤ‪‬ﺎ َﺃ ‪‬‬
‫ﻕ ‪‬ﺒﻌ‪ٍ ‬‬
‫ﻀ ‪‬ﻬﻡ‪ ‬ﹶﻓﻭ‪ ‬ﹶ‬
‫ﻥ ‪‬ﺒﻌ‪ ‬‬
‫ﻥ ‪ِ -‬ﻤﻥ‪َ ‬ﺃﻥ‪ ‬ﻴﻜﹸﻭ ‪‬‬
‫ل ﻭ‪‬ﺍﻝﺩ‪‬ﻴ ِ‬
‫‪ -‬ﻓِﻲ ﺍﻝﹾ ‪‬ﻌﻘﹾ ِ‬
‫ﻀ ﹸﻜﻡ‪‬‬
‫ﺽ ‪‬ﻭ ‪‬ﺭ ﹶﻓ ‪‬ﻊ ‪‬ﺒﻌ‪‬ـ ‪‬‬
‫ﻑ ﺍﻝﹾ َﺄﺭ‪ِ ‬‬
‫ﺨﻠﹶﺎ ِﺌ ﹶ‬
‫ﺠ ‪‬ﻌﹶﻠ ﹸﻜﻡ‪ ‬ﹶ‬
‫ل ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ‪ } :‬ﻭ ‪‬ﻫ ‪‬ﻭ ﺍﱠﻝﺫِﻱ ‪‬‬
‫ﺱ ‪ .‬ﻗﹶﺎ َ‬
‫ﺢ ﺇﻝﱠﺎ ِﺒ ‪‬ﺭﺃْ ِ‬
‫‪‬ﻴﺼ‪‬ﹸﻠ ‪‬‬
‫ﺴﻤ‪‬ﻨﹶﺎ ‪‬ﺒﻴ‪‬ـ ﹶﻨ ‪‬ﻬﻡ‪‬‬
‫ﻥ ﻗﹶـ ‪‬‬
‫ل ﹶﺘﻌ‪‬ـﺎﻝﹶﻰ ‪ } :‬ﹶﻨﺤ‪‬ـ ‪‬‬
‫ﺕ ِﻝ ‪‬ﻴﺒ‪‬ﹸﻠ ‪‬ﻭ ﹸﻜﻡ‪ ‬ﻓِﻲ ﻤ‪‬ﺎ ﺁﺘﹶﺎ ﹸﻜﻡ‪ { ‬ﻭﻗﹶﺎ َ‬
‫ﻕ ‪‬ﺒﻌ‪‬ﺽٍ ‪‬ﺩ ‪‬ﺭﺠ‪‬ﺎ ٍ‬
‫ﹶﻓﻭ‪ ‬ﹶ‬
‫ﻀ ‪‬ﻬﻡ‪ ‬ﺒﻌ‪‬ـﻀ‪‬ﺎ‬
‫ﺨ ﹶﺫ ‪‬ﺒﻌ‪ ‬‬
‫ﺕ ِﻝ ‪‬ﻴﱠﺘ ِ‬
‫ﺽ ‪‬ﺩ ‪‬ﺭﺠ‪‬ﺎ ٍ‬
‫ﻕ ‪‬ﺒﻌ‪ٍ ‬‬
‫ﻀ ‪‬ﻬﻡ‪ ‬ﹶﻓﻭ‪ ‬ﹶ‬
‫ﺤﻴ‪‬ﺎﺓِ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ ﹶﻓﻌ‪‬ﻨﹶﺎ ‪‬ﺒﻌ‪ ‬‬
‫ﺸ ﹶﺘ ‪‬ﻬﻡ‪ ‬ﻓِﻲ ﺍﻝﹾ ‪‬‬
‫‪‬ﻤﻌِﻴ ﹶ‬
‫ﻥ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪ .‬ﻓﹶـ ِﺈﺫﹶﺍ ﻜﹶـﺎ ‪‬‬
‫ﺴﺒِﻴ ِ‬
‫ل ﻓِﻲ ‪‬‬
‫ﻥ ﻭ‪‬ﺍﻝﹾﻤ‪‬ﺎ ِ‬
‫ﺴﻠﹾﻁﹶﺎ ِ‬
‫ﻑ ﺍﻝ ‪‬‬
‫ﺼﺭ‪ِ ‬‬
‫ﺸﺭِﻴ ‪‬ﻌ ﹸﺔ ِﺒ ‪‬‬
‫ﺴﺨﹾ ِﺭﻴ‪‬ﺎ { ‪ .‬ﹶﻓﺠ‪‬ﺎ ‪‬ﺀﺕﹾ ﺍﻝ ﱠ‬
‫‪‬‬
‫ﻙ‬
‫ﻥ ﹶﺫﻝِـ ‪‬‬
‫ﺴﺒِﻴِﻠ ِﻪ ﻜﹶـﺎ ‪‬‬
‫ﻙ ﻓِﻲ ‪‬‬
‫ﻕ ﹶﺫِﻝ ‪‬‬
‫ﺏ ﺇﻝﹶﻰ ﺍﻝﱠﻠ ِﻪ ‪‬ﻭِﺇﻨﹾﻔﹶﺎ ﹶ‬
‫ل ‪‬ﻫ ‪‬ﻭ ﺍﻝﱠﺘ ﹶﻘ ‪‬ﺭ ‪‬‬
‫ﻥ ﻭ‪‬ﺍﻝﹾﻤ‪‬ﺎ ِ‬
‫ﺴﻠﹾﻁﹶﺎ ِ‬
‫ﺍﻝﹾ ‪‬ﻤﻘﹾﺼ‪‬ﻭ ‪‬ﺩ ﺒِﺎﻝ ‪‬‬
‫ﺴ ‪‬ﺩﺕﹾ‬
‫ﻥ ﻓﹶـ ‪‬‬
‫ﺴﻠﹾﻁﹶﺎ ِ‬
‫ﻋﻥ‪ ‬ﺍﻝ ‪‬‬
‫ﻥ ‪‬‬
‫ﻥ َﺃﻭ‪ ‬ﺍﻝﺩ‪‬ﻴ ‪‬‬
‫ﻋﻥ‪ ‬ﺍﻝﺩ‪‬ﻴ ِ‬
‫ﻥ ‪‬‬
‫ﺴﻠﹾﻁﹶﺎ ‪‬‬
‫ﻥ ﻭ‪‬ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ‪ .‬ﻭِﺇﻥ‪ ‬ﺍﻨﹾ ﹶﻔ ‪‬ﺭ ‪‬ﺩ ﺍﻝ ‪‬‬
‫ﺡ ﺍﻝﺩ‪‬ﻴ ِ‬
‫ﺼﻠﹶﺎ ‪‬‬
‫‪‬‬
‫ﺢ‬
‫ل ﺍﻝـﺼ‪‬ﺎِﻝ ِ‬
‫ﺼﻴ‪ِ ‬ﺘ ِﻪ ﺒِﺎﻝﱢﻨ‪‬ﻴ ِﺔ ﻭ‪‬ﺍﻝﹾ ‪‬ﻌ ‪‬ﻤ ِ‬
‫ل ‪‬ﻤﻌ‪ِ ‬‬
‫ﻋﻥ‪َ ‬ﺃﻫ‪ِ ‬‬
‫ﻋ ِﺔ ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ل ﻁﹶﺎ ‪‬‬
‫ﺱ ‪‬ﻭِﺇﱠﻨ ‪‬ﻤﺎ ‪‬ﻴﻤ‪‬ﺘﹶﺎ ‪‬ﺯ َﺃﻫ‪ُ ‬‬
‫ل ﺍﻝﻨﱠﺎ ِ‬
‫َﺃﺤ‪‬ﻭ‪‬ﺍ ُ‬
‫ﺼ ‪‬ﻭ ِﺭ ﹸﻜﻡ‪‬‬
‫ﻅ ‪‬ﺭ ﺇﻝﹶﻰ ‪‬‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ﻝﹶﺎ ‪‬ﻴﻨﹾ ﹸ‬
‫ﺴﱠﻠ ‪‬ﻡ ﺇ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻲ ‪‬‬
‫ﻋﻥ‪ ‬ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻥ} ‪‬‬
‫ﺤﻴ‪ِ ‬‬
‫ﺼﺤِﻴ ‪‬‬
‫ﹶﻜﻤ‪‬ﺎ ﻓِﻲ ﺍﻝ ‪‬‬
‫ﻅ ‪‬ﺭ ﺇﻝﹶﻰ ﹸﻗﻠﹸﻭ ِﺒ ﹸﻜﻡ‪ ‬ﻭَﺃﻋ‪‬ﻤ‪‬ﺎِﻝ ﹸﻜﻡ‪.. { ‬‬
‫‪‬ﻭﻝﹶﺎ ﺇﻝﹶﻰ َﺃﻤ‪‬ﻭ‪‬ﺍِﻝ ﹸﻜﻡ‪ ‬ﻭِﺇﱠﻨﻤ‪‬ﺎ ‪‬ﻴﻨﹾ ﹸ‬
‫‪---------------‬‬
‫ﻭﻗﺎل ﺍﻝﺸﻭﻜﺎﻨﻲ ﻓﻲ ﺍﻝﻨﻴل‪: ٥‬‬
‫ﻏﻴ‪ِ ‬ﺭ ِﻫﻤ‪‬ﺎ‬
‫ﺏ ﹶﻨﺼ‪‬ﺏِ ِﻭﻝﹶﺎ ‪‬ﻴ ِﺔ ﺍﻝﹾ ﹶﻘﻀ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﻝﹾ ِﺈﻤ‪‬ﺎ ‪‬ﺭ ِﺓ ‪‬ﻭ ﹶ‬
‫ﺏ ‪‬ﻭﺠ‪‬ﻭ ِ‬
‫ﻀ ‪‬ﻴ ِﺔ ﻭ‪‬ﺍﻝﹾ َﺄﺤ‪‬ﻜﹶﺎ ِﻡ ﺒ‪‬ﺎ ‪‬‬
‫ﺏ ﺍﻝﹾ َﺄﻗﹾ ِ‬
‫ِﻜﺘﹶﺎ ‪‬‬
‫ل‬
‫ﺤﱡ‬
‫ل ‪ } :‬ﻝﹶﺎ ‪‬ﻴ ِ‬
‫ﺴﱠﻠ ‪‬ﻡ ﻗﹶﺎ َ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﱠﻠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻲ ‪‬‬
‫ﻥ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻋﻤ‪‬ﺭٍﻭ َﺃ ‪‬‬
‫ﻥ ‪‬‬
‫ﻋﻥ‪ ‬ﻋ‪‬ﺒ‪ِ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ﺒ‪ِ ‬‬
‫‪ ) - ٣٨٧٢‬‬
‫ﺤ ‪‬ﺩ ‪‬ﻫﻡ‪ { ‬ﺭﻭ‪‬ﺍ ‪‬ﻩ َﺃﺤ‪ ‬ﻤ ‪‬ﺩ ( ‪.‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬﻡ‪َ ‬ﺃ ‪‬‬
‫ﺽ ﺇﻝﱠﺎ َﺃ ‪‬ﻤﺭ‪‬ﻭﺍ ‪‬‬
‫ﻥ ِﺒ ﹶﻔﻠﹶﺎ ٍﺓ ِﻤﻥ‪ ‬ﺍﻝﹾ َﺄﺭ‪ِ ‬‬
‫ِﻝ ﹶﺜﻠﹶﺎ ﹶﺜ ٍﺔ ‪‬ﻴﻜﹸﻭﻨﹸﻭ ‪‬‬

‫‪٥‬‬
‫‪ -‬ﻨﻴل ﺍﻷﻭﻁﺎﺭ )‪(١٥٧/٩‬‬

‫‪١٣‬‬
‫ﺝ‬
‫ﺨ ‪‬ﺭ ‪‬‬
‫ل ‪ } :‬ﺇﺫﹶﺍ ﹶ‬
‫ﺴﱠﻠ ‪‬ﻡ ﻗﹶﺎ َ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﻥ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﺴﻌِﻴ ٍﺩ َﺃ ‪‬‬
‫ﻋﻥ‪َ ‬ﺃﺒِﻲ ‪‬‬
‫‪ ) - ٣٨٧٣‬ﻭ ‪‬‬
‫ﺙ َﺃﺒِﻲ ‪‬ﻫ ‪‬ﺭﻴ‪‬ـ ‪‬ﺭ ﹶﺓ‬
‫ﺤﺩِﻴ ِ‬
‫ﺤ ‪‬ﺩ ‪‬ﻫﻡ‪ { ‬ﺭﻭ‪‬ﺍ ‪‬ﻩ َﺃﺒ‪‬ﻭ ﺩ‪‬ﺍﻭ‪‬ﺩ ‪ .‬ﻭﹶﻝ ‪‬ﻪ ِﻤﻥ‪ ‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬﻡ‪َ ‬ﺃ ‪‬‬
‫ﺴ ﹶﻔ ٍﺭ ﹶﻓﻠﹾ ‪‬ﻴ َﺅ ‪‬ﻤﺭ‪‬ﻭﺍ ‪‬‬
‫ﹶﺜﻠﹶﺎ ﹶﺜﺔﹲ ﻓِﻲ ‪‬‬
‫ِﻤﺜﹾﹸﻠ ‪‬ﻪ ( ‪.‬‬
‫ﺡ‬
‫ﺸﺭ‪ ‬‬
‫ﺍﻝ ﱠ‬
‫ﺢ‬
‫ﺼﺤِﻴ ٍ‬
‫ﺝ ﹶﻨﺤ‪ ‬ﻭ ‪‬ﻫﻤ‪‬ﺎ ﺍﻝﹾ ‪‬ﺒﺯ‪‬ﺍ ‪‬ﺭ ِﺒِﺈﺴ‪‬ﻨﹶﺎ ٍﺩ ‪‬‬
‫ﺴﻌِﻴ ٍﺩ ﹶﻗﺩ‪َ ‬ﺃﺨﹾ ‪‬ﺭ ‪‬‬
‫ﺙ َﺃﺒِﻲ ‪‬‬
‫ﺤﺩِﻴ ﹸ‬
‫ﻋﻤ‪‬ﺭٍﻭ ‪‬ﻭ ‪‬‬
‫ﻥ ‪‬‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ﺒ‪ِ ‬‬
‫ﺙ ‪‬‬
‫ﺤﺩِﻴ ﹸ‬
‫‪‬‬
‫ﻙ َﺃﻤِﻴﺭ‪‬‬
‫ﺤ ‪‬ﺩ ﹸﻜﻡ‪ ‬ﺫﹶﺍ ‪‬‬
‫ﺴ ﹶﻔ ٍﺭ ﹶﻓ َﺄ ‪‬ﻤﺭ‪‬ﻭﺍ َﺃ ‪‬‬
‫ﻅ } ﺇﺫﹶﺍ ﹸﻜﻨﹾﹸﺘﻡ‪ ‬ﹶﺜﻠﹶﺎ ﹶﺜ ﹰﺔ ﻓِﻲ ‪‬‬
‫ﺏ ِﺒﹶﻠﻔﹾ ِ‬
‫ﺨﻁﱠﺎ ِ‬
‫ﻥ ﺍﻝﹾ ﹶ‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ ﺒ‪ِ ‬‬
‫ﺙ ‪‬‬
‫ﺤﺩِﻴ ِ‬
‫ِﻤﻥ‪ ‬‬
‫ﺢ ﻤِـﻥ‪‬‬
‫ﺼﺤِﻴ ٍ‬
‫ﺝ ﺍﻝﹾ ‪‬ﺒﺯ‪‬ﺍ ‪‬ﺭ َﺃﻴ‪‬ﻀ‪‬ﺎ ِﺒ ِﺈﺴ‪‬ﻨﹶﺎ ٍﺩ ‪‬‬
‫ﺴﱠﻠ ‪‬ﻡ { ‪‬ﻭَﺃﺨﹾ ‪‬ﺭ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫َﺃ ‪‬ﻤ ‪‬ﺭ ‪‬ﻩ ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ﺴ ﹶﻔ ٍﺭ ﹶﻓﻠﹾ ‪‬ﻴ َﺄ ‪‬ﻤﺭ‪‬ﻭﺍ َﺃﺤ‪‬ـ ‪‬ﺩ ‪‬ﻫﻡ‪{ ‬‬
‫ﻅ } ﺇﺫﹶﺍ ﻜﹶﺎﻨﹸﻭﺍ ﹶﺜﻠﹶﺎ ﹶﺜ ﹰﺔ ﻓِﻲ ‪‬‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ ‪‬ﻤﺭ‪‬ﻓﹸﻭﻋ‪‬ﺎ ِﺒﹶﻠﻔﹾ ِ‬
‫ﻥ ‪‬‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ﺒ‪ِ ‬‬
‫ﺙ ‪‬‬
‫ﺤﺩِﻴ ِ‬
‫‪‬‬
‫ﺢ ‪ ،‬ﻭﻫ‪‬ـ ِﺫ ِﻩ‬
‫ﻥ ﻤ‪‬ـﺴ‪‬ﻌ‪‬ﻭﺩٍ ِﺒ ِﺈﺴ‪‬ـﻨﹶﺎ ٍﺩ ﺼ‪‬ـﺤِﻴ ٍ‬
‫ﺙ ﺍﺒ‪ِ ‬‬
‫ﺤﺩِﻴ ِ‬
‫ﻲ ِﻤﻥ‪ ‬‬
‫ﻁ ‪‬ﺒﺭ‪‬ﺍ ِﻨ ‪‬‬
‫ﻅ ﺍﻝ ﱠ‬
‫ﺠ ‪‬ﻪ ِﺒ ‪‬ﻬﺫﹶﺍ ﺍﻝﱠﻠﻔﹾ ِ‬
‫‪‬ﻭَﺃﺨﹾ ‪‬ﺭ ‪‬‬
‫ﺙ َﺃﺒِﻲ ﺴ‪‬ـﻌِﻴ ٍﺩ‬
‫ﺤﺩِﻴ ِ‬
‫ﻋﻥ‪ ‬‬
‫ﻱ ‪‬‬
‫ﺕ َﺃﺒ‪‬ﻭ ﺩ‪‬ﺍﻭ‪‬ﺩ ﻭ‪‬ﺍﻝﹾ ‪‬ﻤﻨﹾ ِﺫ ِﺭ ‪‬‬
‫ﺴ ﹶﻜ ﹶ‬
‫ﺽ ‪‬ﻭ ﹶﻗﺩ‪ ‬‬
‫ﻀﻬ‪‬ﺎ ِﻝ ‪‬ﺒﻌ‪ٍ ‬‬
‫ﺙ ‪‬ﻴﺸﹾ ‪‬ﻬ ‪‬ﺩ ‪‬ﺒﻌ‪ ‬‬
‫ﺍﻝﹾ َﺄﺤ‪‬ﺎﺩِﻴ ﹸ‬
‫ﻅ‬
‫ﻥ ‪‬ﺒﺤ‪ٍ ‬ﺭ ‪‬ﻭ ‪‬ﻫ ‪‬ﻭ ِﺜ ﹶﻘﺔﹲ ‪ ،‬ﻭﹶﻝﻔﹾـ ﹸ‬
‫ﻲ ﺍﺒ‪ ‬‬
‫ﻋِﻠ ‪‬‬
‫ﺢ ﺇﻝﱠﺎ ‪‬‬
‫ﺼﺤِﻴ ِ‬
‫ل ﺍﻝ ‪‬‬
‫‪‬ﻭَﺃﺒِﻲ ‪‬ﻫ ‪‬ﺭﻴ‪ ‬ﺭ ﹶﺓ ‪‬ﻭ ِﻜﻠﹶﺎ ‪‬ﻫﻤ‪‬ﺎ ِﺭﺠ‪‬ﺎﹸﻝ ‪‬ﻬﻤ‪‬ﺎ ِﺭﺠ‪‬ﺎ ُ‬
‫ﻋﻠﹶﻰ َﺃﻨﱠـ ‪‬ﻪ‬
‫ﺤ ‪‬ﺩ ‪‬ﻫﻡ‪ { ‬ﻭﻓِﻴﻬ‪‬ﺎ ‪‬ﺩﻝِﻴلٌ ‪‬‬
‫ﺴ ﹶﻔ ٍﺭ ﹶﻓﻠﹾ ‪‬ﻴ َﺄ ‪‬ﻤﺭ‪‬ﻭﺍ َﺃ ‪‬‬
‫ﺝ ﹶﺜﻠﹶﺎ ﹶﺜﺔﹲ ﻓِﻲ ‪‬‬
‫ﺨ ‪‬ﺭ ‪‬‬
‫ﺙ َﺃﺒِﻲ ‪‬ﻫ ‪‬ﺭﻴ‪ ‬ﺭ ﹶﺓ } ﺇﺫﹶﺍ ﹶ‬
‫ﺤﺩِﻴ ِ‬
‫‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻤ ﹶﺔ ِﻤﻥ‪‬‬
‫ﻙ ﺍﻝ ‪‬‬
‫ﻥ ﻓِﻲ ﹶﺫِﻝ ‪‬‬
‫ﺤ ‪‬ﺩ ‪‬ﻫﻡ‪ِ ‬ﻝ َﺄ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬﻡ‪َ ‬ﺃ ‪‬‬
‫ﻋﺩ‪‬ﺍ َﺃﻥ‪ ‬ﻴ َﺅ ‪‬ﻤﺭ‪‬ﻭﺍ ‪‬‬
‫ﻋ ‪‬ﺩ ٍﺩ ‪‬ﺒﹶﻠ ﹶﻎ ﹶﺜﻠﹶﺎﺜﹶ ﹰﺔ ﹶﻓﺼ‪‬ﺎ ِ‬
‫ل ‪‬‬
‫ﻉ ِﻝ ﹸﻜ ﱢ‬
‫‪‬ﻴﺸﹾ ‪‬ﺭ ‪‬‬
‫ل ﻤ‪‬ـﺎ‬
‫ﺤ ٍﺩ ِﺒ ‪‬ﺭﺃْ ِﻴ ِﻪ ‪‬ﻭ ‪‬ﻴﻔﹾ ‪‬ﻌ ُ‬
‫ل ﻭ‪‬ﺍ ِ‬
‫ﻋ ‪‬ﺩ ِﻡ ﺍﻝﱠﺘﺄْﻤِﻴ ِﺭ ‪‬ﻴﺴ‪ ‬ﹶﺘﺒِ ‪‬ﺩ ﹸﻜ ﱡ‬
‫ﻑ ‪ ،‬ﹶﻓ ‪‬ﻤ ‪‬ﻊ ‪‬‬
‫ﻑ ﺍﱠﻝﺫِﻱ ‪‬ﻴ َﺅﺩ‪‬ﻱ ﺇﻝﹶﻰ ﺍﻝﱠﺘﻠﹶﺎ ِ‬
‫ﺨﻠﹶﺎ ِ‬
‫ﺍﻝﹾ ِ‬
‫ﻉ ﻫ‪‬ـﺫﹶﺍ‬
‫ﺸ ‪‬ﺭ ‪‬‬
‫ﻑ ‪‬ﻭ ﹶﺘﺠ‪ ‬ﹶﺘ ِﻤ ‪‬ﻊ ﺍﻝﹾ ﹶﻜِﻠ ‪‬ﻤ ﹸﺔ ‪ ،‬ﻭِﺇﺫﹶﺍ ﹸ‬
‫ل ﺍﻝِﺎﺨﹾ ِﺘﻠﹶﺎ ﹸ‬
‫ﻥ ‪ ،‬ﻭ‪ ‬ﻤ ‪‬ﻊ ﺍﻝﱠﺘﺄْﻤِﻴ ِﺭ ‪‬ﻴ ِﻘ ﱡ‬
‫ﻕ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﻩ ﹶﻓ ‪‬ﻴﻬ‪ِ‬ﻠﻜﹸﻭ ‪‬‬
‫‪‬ﻴﻁﹶﺎ ِﺒ ﹸ‬
‫ﻥ ﺍﻝﹾ ﹸﻘﺭ‪‬ﻯ‬
‫ﺸﺭ‪‬ﻋِ‪‬ﻴﹸﺘ ‪‬ﻪ ِﻝ ‪‬ﻌ ‪‬ﺩ ٍﺩ َﺃﻜﹾ ﹶﺜ ‪‬ﺭ ‪‬ﻴﺴ‪ ‬ﹸﻜﻨﹸﻭ ‪‬‬
‫ﻥ ﹶﻓ ﹶ‬
‫ﺽ َﺃﻭ‪ ‬ﻴﺴ‪‬ﺎ ِﻓﺭ‪‬ﻭ ‪‬‬
‫ﻥ ﻓِﻲ ﹶﻓﻠﹶﺎ ٍﺓ ِﻤﻥ‪ ‬ﺍﻝﹾ َﺄﺭ‪ِ ‬‬
‫ِﻝ ﹶﺜﻠﹶﺎ ﹶﺜ ٍﺔ ‪‬ﻴﻜﹸﻭﻨﹸﻭ ‪‬‬
‫ﻙ ‪‬ﺩﻝِﻴـلٌ‬
‫ﺼ ِﻡ َﺃﻭ‪‬ﻝﹶﻰ ‪‬ﻭَﺃﺤ‪‬ﺭ‪‬ﻯ ‪‬ﻭﻓِﻲ ﹶﺫِﻝ ‪‬‬
‫ل ﺍﻝﱠﺘﺨﹶﺎ ‪‬‬
‫ﻥ ِﻝ ‪‬ﺩﻓﹾ ِﻊ ﺍﻝﱠﺘﻅﹶﺎﹸﻝ ِﻡ ‪‬ﻭ ﹶﻓﺼ‪ِ ‬‬
‫ﻭ‪‬ﺍﻝﹾ َﺄﻤ‪‬ﺼ‪‬ﺎ ‪‬ﺭ ‪‬ﻭ ‪‬ﻴﺤ‪‬ﺘﹶﺎﺠ‪‬ﻭ ‪‬‬
‫ﺤﻜﱠﺎ ِﻡ ‪ .‬ﺍﻨﺘﻬﻰ‪.‬‬
‫ﺏ ﺍﻝﹾ َﺄ ِﺌ ‪‬ﻤ ِﺔ ﻭ‪‬ﺍﻝﹾ ‪‬ﻭﻝﹶﺎ ِﺓ ﻭ‪‬ﺍﻝﹾ ‪‬‬
‫ﻥ ﹶﻨﺼ‪ ‬‬
‫ﺏ ﻋ‪‬ﻠﹶﻰ ﺍﻝﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫ﺠ ‪‬‬
‫ل ‪ :‬ﺇﱠﻨ ‪‬ﻪ ‪‬ﻴ ِ‬
‫ل ‪‬ﻤﻥ‪ ‬ﻗﹶﺎ َ‬
‫ِﻝ ﹶﻘﻭ‪ِ ‬‬
‫‪-------------‬‬
‫ﻭﻗﺎل ﺃﺒﻭ ﺍﻝﻤﻌﺎﻝﻲ ﺍﻝﺠﻭﻴﻨﻲ ﻓﻲ ﻏﻴﺎﺙ ﺍﻷﻤﻡ ‪:٦‬‬
‫" ﻓﻨﺼﺏ ﺍﻹﻤﺎﻡ ﻋﻨﺩ ﺍﻹﻤﻜﺎﻥ ﻭﺍﺠﺏ ‪ ،‬ﻭﺫﻫﺏ ﻋﺒﺩ ﺍﻝﺭﺤﻤﻥ ﺒﻥ ﻜﻴﺴﺎﻥ ﺇﻝـﻰ ﺃﻨـﻪ ﻻ‬
‫ﻴﺠﺏ ﻭﻴﺠﻭﺯ ﺘﺭﻙ ﺍﻝﻨﺎﺱ ﺃﺨﻴﺎﻓﺎ ﻴﻠﺘﻁﻤﻭﻥ ﺍﺌﺘﻼﻓﺎ ﻭﺍﺨﺘﻼﻓﺎ ﻻ ﻴﺠﻤﻌﻬـﻡ ﻀـﺎﺒﻁ ﻭﻻ‬
‫ﻴﺭﺒﻁ ﺸﺘﺎﺕ ﺭﺃﻴﻬﻡ ﺭﺍﺒﻁ ﻭﻫﺫﺍ ﺍﻝﺭﺠل ﻫﺠﻭﻡ ﻋﻠﻰ ﺸﻕ ﺍﻝﻌـﺼﺎ ﻭﻤﻘﺎﺒﻠـﺔ ﺍﻝﺤﻘـﻭﻕ‬
‫ﺒﺎﻝﻌﻘﻭﻕ ﻻ ﻴﻬﺎﺏ ﺍﻨﺘﻬﻰ‪.‬‬
‫‪----------------‬‬
‫‪٦‬‬
‫‪(١٥/١)-‬‬

‫‪١٤‬‬
 ‫ﻭﻗﺎل ﺍﻝﻤﺎﻭﺭﺩﻱ ﻓﻲ ﺍﻷﺤﻜﺎﻡ ﺍﻝﺴﻠﻁﺎﻨﻴﺔ‪:٧‬‬
‫ﻋﻘﹾـ ‪‬ﺩﻫ‪‬ﺎ ِﻝﻤ‪‬ـﻥ‪‬‬
‫ﺴ ِﺔ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ‪ ،‬ﻭ ‪‬‬
‫ﺴﻴ‪‬ﺎ ‪‬‬
‫ﻥ ‪‬ﻭ ِ‬
‫ﺴ ِﺔ ﺍﻝﺩ‪‬ﻴ ِ‬
‫ﺤﺭ‪‬ﺍ ‪‬‬
‫ﺨﻠﹶﺎ ﹶﻓ ِﺔ ﺍﻝﱡﻨ ‪‬ﺒ ‪‬ﻭ ِﺓ ﻓِﻲ ِ‬ ‫" ﺍﻝﹾ ِﺈﻤ‪‬ﺎ ‪‬ﻤ ﹸﺔ ‪‬ﻤﻭ‪‬ﻀ‪‬ﻭ ‪‬‬
‫ﻋﺔﹲ ﻝِ ِ‬
‫ﺼ ‪‬ﻡ "‪.،‬‬
‫ﻋﻨﹾ ‪‬ﻬﻡ‪ ‬ﺍﻝﹾ َﺄ ‪‬‬
‫ﺸ ﱠﺫ ‪‬‬
‫ﻉ ‪‬ﻭِﺇﻥ‪ ‬ﹶ‬
‫ﺠﺏ‪ ‬ﺒِﺎﻝﹾ ِﺈﺠ‪‬ﻤ‪‬ﺎ ِ‬
‫‪‬ﻴﻘﹸﻭ ‪‬ﻡ ِﺒﻬ‪‬ﺎ ﻓِﻲ ﺍﻝﹾُﺄ ‪‬ﻤ ِﺔ ﻭ‪‬ﺍ ِ‬
‫‪---------------‬‬
‫ﻭ ﻗﺎل ﺍﻝﻘﻠﻌﻲ ﻓﻲ ﺘﻬﺫﻴﺏ ﺍﻝﺭﻴﺎﺴﺔ ﻭﺘﺭﺘﻴﺏ ﺍﻝﺴﻴﺎﺴﺔ ‪:٨‬‬
‫ﺃﺠﻤﻌﺕ ﺍﻷﻤﺔ ﻗﺎﻁﺒﺔ ﺇﻻ ﻤﻥ ﻻ ﻴﻌﺘﺩ ﺒﺨﻼﻓﻪ ﻋﻠﻰ ﻭﺠﻭﺏ ﻨﺼﺏ ﺍﻹﻤﺎﻡ ﻋﻠﻰ ﺍﻹﻁﻼﻕ‬
‫ﻭﺇﻥ ﺍﺨﺘﻠﻔﻭﺍ ﻓﻲ ﺃﻭﺼﺎﻓﻪ ﻭﺸﺭﺍﺌﻁﻪ ﻓﺄﻗﻭل ﻨﻅﺎﻡ ﺃﻤﺭ ﺍﻝـﺩﻴﻥ ﻭﺍﻝـﺩﻨﻴﺎ ﻤﻘـﺼﻭﺩ ﻭﻻ‬
‫ﻴﺤﺼل ﺫﻝﻙ ﺇﻻ ﺒﺈﻤﺎﻡ ﻤﻭﺠﻭﺩ ﻝﻭ ﻨﻘل ﺒﻭﺠﻭﺏ ﺍﻹﻤﺎﻤﺔ ﻷﺩﻯ ﺫﻝﻙ ﺇﻝﻰ ﺩﻭﺍﻡ ﺍﻻﺨﺘﻼﻑ‬
‫ﻭﺍﻝﻬﺭﺝ ﺇﻝﻰ ﻴﻭﻡ ﺍﻝﻘﻴﺎﻤﺔ ﻝﻭ ﻝﻡ ﻴﻜﻥ ﻝﻠﻨﺎﺱ ﻕ ‪ ٢‬ﺇﻤﺎﻡ ﻤﻁﺎﻉ ﻻﻨﺜﻠﻡ ﺸـﺭﻑ ﺍﻹﺴـﻼﻡ‬
‫ﻭﻀﺎﻉ ﻝﻭ ﻝﻡ ﻴﻜﻥ ﻝﻸﻤﺔ ﺇﻤﺎﻡ ﻗﺎﻫﺭ ﻝﺘﻌﻁﻠﺕ ﺍﻝﻤﺤﺎﺭﻴﺏ ﻭﺍﻝﻤﻨﺎﻅﺭ ﻭﺍﻨﻘﻁﻌـﺕ ﺍﻝـﺴﺒل‬
‫ﻝﻠﻭﺍﺭﺩ ﻭﺍﻝﺼﺎﺩﺭ ﻝﻭ ﺨﻼ ﻋﺼﺭ ﻤﻥ ﺇﻤﺎﻡ ﻝﺘﻌﻁﻠﺕ ﻓﻴﻪ ﺍﻷﺤﻜﺎﻡ ﻭﻀﺎﻋﺕ ﺍﻷﻴﺘﺎﻡ ﻭﻝـﻡ‬
‫ﻴﺤﺞ ﺍﻝﺒﻴﺕ ﺍﻝﺤﺭﺍﻡ ﻝﻭﻻ ﺍﻷﺌﻤﺔ ﻭﺍﻝﻘﻀﺎﺓ ﻭﺍﻝﺴﻼﻁﻴﻥ ﻭﺍﻝﻭﻻﺓ ﻝﻤﺎ ﻨﻜﺤﺕ ﺍﻷﻴـﺎﻤﻰ ﻭﻻ‬
‫ﻜﻔﻠﺕ ﺍﻝﻴﺘﺎﻤﻰ ﻝﻭﻻ ﺍﻝﺴﻠﻁﺎﻥ ﻝﻜﺎﻨﺕ ﺍﻝﻨﺎﺱ ﻓﻭﻀﻰ ﻭﻷﻜل ﺒﻌﻀﻬﻡ ﺒﻌﻀﺎ ﻭﻓﻲ ﺍﻝﺤﺩﻴﺙ‬
‫ﺍﻝﺴﻠﻁﺎﻥ ﻅل ﺍﷲ ﻓﻲ ﺍﻷﺭﺽ ﻴﺄﻭﻱ ﺇﻝﻴﻪ ﻜل ﻤﻅﻠﻭﻡ‪.‬‬

‫****************‬

‫‪٧‬‬
‫‪(٥/١)-‬‬
‫‪٨‬‬
‫‪ -‬ﺘﻬﺫﻴﺏ ﺍﻝﺭﻴﺎﺴﺔ ﻭﺘﺭﺘﻴﺏ ﺍﻝﺴﻴﺎﺴﺔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٦‬‬

‫‪١٥‬‬
 ‫ﺃﻫﻤﻴﺔ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ‬

‫ﺇﻥ ﺍﻝﻬﺩﻑ ﺍﻷﺴﻤﻰ ﺍﻝﺫﻱ ﺃﺭﺴل ﺍﷲ ﺭﺴﻭﻝﻪ ﻤﻥ ﺃﺠﻠﻪ ﻫﻭ ﺘﻌﺒﻴﺩ ﺍﻝﻨﺎﺱ ﻝﺭﺒﻬﻡ‪ ،‬ﻗﺎل ﺍﷲ‬
‫ﻥ{ )‪ (٥٦‬ﺴﻭﺭﺓ ﺍﻝﺫﺍﺭﻴﺎﺕ‪.‬‬
‫ﺱ ِﺇﻝﱠﺎ ِﻝ ‪‬ﻴﻌ‪ ‬ﺒﺩ‪‬ﻭ ِ‬
‫ﻥ ﻭ‪‬ﺍﻝﹾﺈِﻨ ‪‬‬
‫ﺠ‪‬‬‫ﺕ ﺍﻝﹾ ِ‬
‫ﺨﹶﻠﻘﹾ ﹸ‬
‫ﺘﻌﺎﻝﻰ } ‪‬ﻭﻤ‪‬ﺎ ﹶ‬
‫ﻉ ﺍﻹﻨﺴﺎﻥ ﻝﺭﺒﻪ‪ ،‬ﻭﺘﺤﺭﻴـﺭ ﻝـﻪ ﻤـﻥ ﺍﻝﺨـﻀﻭﻉ‬
‫ﻭﺍﻝﻌﺒﺎﺩﺓ ﻓﻲ ﺤﻘﻴﻘﺘﻬﺎ ﺘﺠﺭﻴ ‪‬ﺩ ﺨﻀﻭ ِ‬
‫ﻻ ﺍﷲ " ﻓﻬـﻲ‬
‫ﻭﺍﻝﺨﻨﻭﻉ ﻝﺴﻴﻁﺭﺓ ﻜل ﻤﺎ ﺴﻭﻯ ﺍﷲ ﺘﻌﺎﻝﻰ‪ ،‬ﻭﻫﺫﻩ ﻫﻲ ﺤﻘﻴﻘﺔ " ﻻ ﺇﻝـﻪ ﺇ ﹼ‬
‫ﺘﹸﺨﻠﱢﺹ ﺍﻹﻨﺴﺎﻥ ‪ -‬ﺒﺈﻴﻤﺎﻨﻪ ﺒﻬﺎ – ﻤﻥ ﺃﺴﺒﺎﺏ ﺍﻝﺫل ﻭﺍﻝﻌﺒﻭﺩﻴﺔ؛ ﻭﺍﻝﺼﺭﺍﻉ ﺒﻴﻥ ﺍﻹﻴﻤﺎﻥ‬
‫ﻕ ﺍﷲ ﻓﻲ ﺃﻥ ﻴﻜﻭﻥ ﺁﻤﺭﹰﺍ ﻨﺎﻫﻴـ ﹰﺎ ﻓـﻲ ﺍﻷﺭﺽ‬
‫ﻭﺍﻝﻜﻔﺭ ﻫﻭ ﻓﻲ ﺤﻘﻴﻘﺘﻪ ﺼﺭﺍﻉ ﻋﻠﻰ ﺤ ﱢ‬
‫ﺤﻜِـﻴ ‪‬ﻡ ﺍﻝﹾ ‪‬ﻌﻠِـﻴ ‪‬ﻡ{ )‪ (٨٤‬ﺴـﻭﺭﺓ‬
‫ﺽ ِﺇﹶﻝﻪ‪ ‬ﻭﻫ‪‬ـ ‪‬ﻭ ﺍﻝﹾ ‪‬‬
‫ﺴﻤ‪‬ﺎﺀ ِﺇﹶﻝﻪ‪ ‬ﻭﻓِﻲ ﺍﻝﹾ َﺄﺭ‪ِ ‬‬
‫} ‪‬ﻭ ‪‬ﻫ ‪‬ﻭ ﺍﱠﻝﺫِﻱ ﻓِﻲ ﺍﻝ ‪‬‬
‫ﺍﻝﺯﺨﺭﻑ‬
‫ﻻ ﺒـﺴﻠﺏ‬
‫ﻭﻻ ﺸﻙ ﻓﻲ ﺃﻥ ﺘﺤﻘﻴﻕ ﺍﻝﻌﺒﻭﺩﻴﺔ ﷲ ﺘﻌﺎﻝﻰ‪ ،‬ﻭﺘﺤﻘﻴﻕ ﺩﻋﻭﺓ ﺍﻷﻨﺒﻴﺎﺀ ﻝﻥ ﺘﺘﻡ ﺇ ﹼ‬
‫ﺍﻝﺒﺸﺭ ﺍﻝﻤﺘﹸﺴﻠﱢﻁﻴﻥ ﺴﻴﺎﺩﺘﻬﻡ ﻋﻠﻰ ﺍﻝﻨﺎﺱ‪ ،‬ﻭﺘﺠﺒﺭﻫﻡ ﻋﻠﻴﻬﻡ‪ ،‬ﻭﺭ ‪‬ﺩ ﺍﻝﺴﻴﺎﺩﺓ ﻭﺍﻝـﺴﻠﻁﺎﻥ ﷲ‬
‫ﻭﺤﺩﻩ‪.‬‬
‫ﻝﺫﻝﻙ ﻓﻘﺩ ﺃﻤﺭ ﺍﻝﺸﺭﻉ ﺒﺈﻗﺎﻤﺔ ﺩﻭﻝﺔ ﻝﺘﺤﻘﻴﻕ ﻫﺫﻩ ﺍﻝﻐﺎﻴﺔ ﺍﻝﻌﻅﻴﻤﺔ‪ ،‬ﻷﻥ ﻤﺜل ﻫﺫﻩ ﺍﻝﻐﺎﻴﺔ ﻻ‬
‫ﺘﺘﺤﻘﻕ ﻓﻲ ﺍﻝﺤﻴﺎﺓ ﻤﻥ ﺨﻼل ﺍﻝﺴﻠﻭﻙ ﺍﻝﻔﺭﺩﻱ‪ ،‬ﺒل ﺘﺤﺘﺎﺝ ﻝـﺴﻠﻁﺔ ﺘﺤﻤـﻲ ﺍﻝﺘﻭﺤﻴـﺩ‬
‫ﻭﺘﻨﺸﺭﻩ‪ ،‬ﻭﺘﻁﺒﻕ ﺍﻝﺤﺩﻭﺩ ﺒﻘﻭﺓ ﻭﺴﻠﻁﺎﻥ‪.‬‬
‫ﻗﺎل ﺸﻴﺦ ﺍﻹﺴﻼﻡ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﺭﺤﻤﻪ ﺍﷲ ‪:٩‬‬
‫ﺕ ﻓِﻲ ﺍﻝﹾ ِﺈﺴ‪‬ﻠﹶﺎ ِﻡ ‪‬ﻤﻘﹾـﺼ‪‬ﻭ ‪‬ﺩﻫ‪‬ﺎ‬
‫ﺠﻤِﻴ ‪‬ﻊ ﺍﻝﹾ ِﻭﻝﹶﺎﻴ‪‬ﺎ ِ‬
‫ﻥ ‪‬‬
‫ﻙ َﺃﻥ‪ ‬ﹶﺘﻌ‪‬ﹶﻠ ‪‬ﻡ َﺃ ‪‬‬
‫ل ﹶﺫِﻝ ‪‬‬
‫ﺤﺴ‪ ‬ﺒ ِﺔ " ‪َ .‬ﺃﺼ‪ُ ‬‬
‫ﻋ ‪‬ﺩﺓﹲ ﻓِﻲ ﺍﻝﹾ ِ‬
‫ﻗﹶﺎ ِ‬
‫ﺴﺒ‪‬ﺤ‪‬ﺎ ﹶﻨ ‪‬ﻪ ‪‬ﻭ ﹶﺘﻌ‪‬ـﺎﻝﹶﻰ‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻲ ﺍﻝﹾ ‪‬ﻌﻠﹾﻴ‪‬ﺎ ؛ ﹶﻓ ِﺈ ‪‬‬
‫ﻥ ﹶﻜِﻠ ‪‬ﻤ ﹸﺔ ﺍﻝﱠﻠ ِﻪ ِﻫ ‪‬‬
‫ﻥ ﹸﻜﱡﻠ ‪‬ﻪ ِﻝﱠﻠ ِﻪ ؛ ‪‬ﻭَﺃﻥ‪ ‬ﹶﺘﻜﹸﻭ ‪‬‬
‫ﻥ ﺍﻝﺩ‪‬ﻴ ‪‬‬
‫َﺃﻥ‪ ‬ﻴﻜﹸﻭ ‪‬‬
‫ل‬
‫ﻋﹶﻠﻴ‪‬ـ ِﻪ ﺠ‪‬ﺎﻫ‪‬ـ ‪‬ﺩ ﺍﻝ ‪‬ﺭﺴ‪‬ـﻭ ُ‬
‫ل ‪‬ﻭ ‪‬‬
‫ﺴَ‬
‫ﺴلَ ﺍﻝ ‪‬ﺭ ‪‬‬
‫ﺏ ‪‬ﻭ ِﺒ ِﻪ َﺃﺭ‪ ‬‬
‫ل ﺍﻝﹾ ﹸﻜﹸﺘ ‪‬‬
‫ﻙ ‪‬ﻭ ِﺒ ِﻪ َﺃﻨﹾ ‪‬ﺯ َ‬
‫ﻕ ِﻝ ﹶﺫِﻝ ‪‬‬
‫ﺨﻠﹾ ﹶ‬
‫ﻕ ﺍﻝﹾ ﹶ‬
‫ﺨﹶﻠ ﹶ‬
‫ﺇﱠﻨﻤ‪‬ﺎ ﹶ‬
‫ل ﹶﺘﻌ‪‬ﺎﻝﹶﻰ‬
‫ﻥ { ‪‬ﻭﻗﹶﺎ َ‬
‫ﺱ ﺇﻝﱠﺎ ِﻝ ‪‬ﻴﻌ‪ ‬ﺒﺩ‪‬ﻭ ِ‬
‫ﻥ ﻭ‪‬ﺍﻝﹾ ِﺈﻨﹾ ‪‬‬
‫ﺠ‪‬‬‫ﺕ ﺍﻝﹾ ِ‬
‫ﺨﻠﹶﻘﹾ ﹸ‬
‫ل ﺍﻝﱠﻠ ‪‬ﻪ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ‪ } :‬ﻭﻤ‪‬ﺎ ﹶ‬
‫ﻥ ‪ :‬ﻗﹶﺎ َ‬
‫ﻭ‪‬ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨﹸﻭ ‪‬‬
‫ل‬
‫ﻥ { ‪‬ﻭﻗﹶﺎ َ‬
‫ل ﺇﻝﱠﺎ ﻨﹸﻭﺤِﻲ ﺇﹶﻝﻴ‪ِ ‬ﻪ َﺃﱠﻨ ‪‬ﻪ ﹶﻝﺎ ﺇﹶﻝ ‪‬ﻪ ﺇﻝﱠﺎ َﺃﻨﹶﺎ ﻓﹶﺎﻋ‪ ‬ﺒﺩ‪‬ﻭ ِ‬
‫ﻙ ﻤِﻥ‪ ‬ﺭﺴ‪‬ﻭ ٍ‬
‫ﺴﻠﹾﻨﹶﺎ ِﻤﻥ‪ ‬ﹶﻗﺒ‪ِ‬ﻠ ‪‬‬
‫‪ } :‬ﻭﻤ‪‬ﺎ َﺃﺭ‪ ‬‬
‫ﺕ { ‪ .‬ﻭ ﹶﻗﺩ‪َ ‬ﺃﺨﹾﺒ‪‬ـ ‪‬ﺭ‬
‫ﻥ ﹸﺍﻋ‪ ‬ﺒﺩ‪‬ﻭﺍ ﺍﻝﱠﻠ ‪‬ﻪ ﻭ‪‬ﺍﺠ‪ ‬ﹶﺘ ِﻨﺒ‪‬ﻭﺍ ﺍﻝﻁﱠﺎﻏﹸﻭ ﹶ‬
‫ل ُﺃ ‪‬ﻤ ٍﺔ ‪‬ﺭﺴ‪‬ﻭﻝﹰﺎ َﺃ ِ‬
‫‪ } :‬ﻭ‪‬ﹶﻝ ﹶﻘﺩ‪ ‬ﺒ ‪‬ﻌﺜﹾﻨﹶﺎ ﻓِﻲ ﹸﻜ ﱢ‬
‫ﻏﻴ‪ ‬ﺭ ‪‬ﻩ {‬
‫ل ِﻝ ﹶﻘﻭ‪ِ ‬ﻤ ِﻪ ‪ } :‬ﺍﻋ‪ ‬ﺒﺩ‪‬ﻭﺍ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻤﺎ ﹶﻝ ﹸﻜﻡ‪ِ ‬ﻤﻥ‪ ‬ﺇﹶﻝ ٍﻪ ﹶ‬
‫ﻥ ﹸﻜﻠ‪‬ﺎ ِﻤﻨﹾ ‪‬ﻬﻡ‪ ‬ﻴﻘﹸﻭ ُ‬
‫ﻥ َﺃ ‪‬‬
‫ﺴﻠِﻴ ‪‬‬
‫ﺠﻤِﻴ ِﻊ ﺍﻝﹾ ‪‬ﻤﺭ‪ ‬‬
‫ﻋﻥ‪ ‬‬
‫‪‬‬
‫ﺕ‬
‫ﺴﻨﹶﺎ ﹸ‬
‫ﺤ‪‬‬‫ﺨﻴ‪ ‬ﺭ ﻭ‪‬ﺍﻝﹾ ِﺒ ‪‬ﺭ ؛ ﻭ‪‬ﺍﻝﱠﺘﻘﹾﻭ‪‬ﻯ ﻭ‪‬ﺍﻝﹾ ‪‬‬
‫ﻙ ‪‬ﻫ ‪‬ﻭ ﺍﻝﹾ ﹶ‬
‫ﻋ ِﺔ ‪‬ﺭﺴ‪‬ﻭِﻝ ِﻪ ‪‬ﻭ ﹶﺫِﻝ ‪‬‬
‫ﻋ ِﺘ ِﻪ ‪‬ﻭﻁﹶﺎ ‪‬‬
‫ﻥ ِﺒﻁﹶﺎ ‪‬‬
‫ﻋﺒ‪‬ﺎﺩ‪‬ﺍﹸﺘ ‪‬ﻪ ﹶﺘﻜﹸﻭ ‪‬‬
‫‪‬ﻭ ِ‬
‫‪٩‬‬
‫‪ -‬ﻤﺠﻤﻭﻉ ﺍﻝﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ٢٨‬ﺹ ‪(٦١‬‬

‫‪١٦‬‬
‫ﺢ ؛ ‪‬ﻭِﺇﻥ‪ ‬ﻜﹶﺎ ﹶﻨﺕﹾ ‪‬ﻫ ِﺫ ِﻩ ﺍﻝﹾ َﺄﺴ‪ ‬ﻤﺎ ‪‬ﺀ ‪‬ﺒﻴ‪ ‬ﹶﻨﻬ‪‬ـﺎ‬
‫ل ﺍﻝﺼ‪‬ﺎِﻝ ‪‬‬
‫ﺕ ﻭ‪‬ﺍﻝﹾ ‪‬ﻌ ‪‬ﻤ ُ‬
‫ﺕ ﻭ‪‬ﺍﻝﺼ‪‬ﺎِﻝﺤ‪‬ﺎ ﹸ‬
‫ﺕ ﻭ‪‬ﺍﻝﹾﺒ‪‬ﺎ ِﻗﻴ‪‬ﺎ ﹸ‬
‫؛ ﻭ‪‬ﺍﻝﹾ ﹸﻘ ‪‬ﺭﺒ‪‬ﺎ ﹸ‬
‫ل ﹶﺘﻌ‪‬ـﺎﻝﹶﻰ ‪} :‬‬
‫ﻕ ﹶﻜﻤ‪‬ﺎ ﻗﹶﺎ َ‬
‫ﺨﻠﹾ ﹸ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﺍﻝﹾ ﹶ‬
‫ل ‪‬‬
‫ﻀ ‪‬ﻌﻬ‪‬ﺎ ‪ .‬ﻭ ‪‬ﻫﺫﹶﺍ ﺍﱠﻝﺫِﻱ ‪‬ﻴﻘﹶﺎ ِﺘ ُ‬
‫ﺱ ‪‬ﻫﺫﹶﺍ ‪‬ﻤﻭ‪ِ ‬‬
‫ﹸﻓﺭ‪‬ﻭﻕﹲ ﹶﻝﻁِﻴ ﹶﻔﺔﹲ ﹶﻝﻴ‪ ‬‬
‫ﻥ ﻋ‪‬ـﻥ‪َ ‬ﺃﺒِـﻲ‬
‫ﺤﻴ‪ِ ‬‬
‫ﺼﺤِﻴ ‪‬‬
‫ﻥ ﹸﻜﱡﻠ ‪‬ﻪ ِﻝﱠﻠ ِﻪ { ‪ .‬ﻭﻓِﻲ ﺍﻝ ‪‬‬
‫ﻥ ﺍﻝﺩ‪‬ﻴ ‪‬‬
‫ﻥ ِﻓﺘﹾ ﹶﻨﺔﹲ ‪‬ﻭ ‪‬ﻴﻜﹸﻭ ‪‬‬
‫ﺤﺘﱠﻰ ﻝﹶﺎ ﹶﺘﻜﹸﻭ ‪‬‬
‫‪‬ﻭﻗﹶﺎ ِﺘﻠﹸﻭ ‪‬ﻫﻡ‪ ‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭﺴ‪‬ـﱠﻠ ‪‬ﻡ ﻋ‪‬ـﻥ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻲ ‪‬‬
‫ل ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﺴ ِﺌ َ‬
‫ل‪ }:‬‬
‫ﻋﻨﹾ ‪‬ﻪ ﻗﹶﺎ َ‬
‫ﻲ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻀ‪‬‬
‫ﻱ ‪‬ﺭ ِ‬
‫ﻤ‪‬ﻭﺴ‪‬ﻰ ﺍﻝﹾ َﺄﺸﹾ ‪‬ﻌ ِﺭ ‪‬‬
‫ل‬
‫ل ﺍﻝﱠﻠ ِﻪ ؟ ﹶﻓﻘﹶﺎ َ‬
‫ﺴﺒِﻴ ِ‬
‫ﻙ ﻓِﻲ ‪‬‬
‫ﻱ ﹶﺫِﻝ ‪‬‬
‫ل ِﺭﻴ‪‬ﺎ ‪‬ﺀ ‪ :‬ﹶﻓ َﺄ ‪‬‬
‫ﺤ ِﻤ‪‬ﻴ ﹰﺔ ‪ .‬ﻭ ‪‬ﻴﻘﹶﺎ ِﺘ ُ‬
‫ل ‪‬‬
‫ﻋ ﹰﺔ ؛ ‪‬ﻭ ‪‬ﻴﻘﹶﺎ ِﺘ ُ‬
‫ﺸﺠ‪‬ﺎ ‪‬‬
‫ل ﹸ‬
‫ﺠلِ ‪‬ﻴﻘﹶﺎ ِﺘ ُ‬
‫ﺍﻝ ‪‬ﺭ ‪‬‬
‫ل ‪‬ﺒﻨِﻲ ﺁ ‪‬ﺩ ‪‬ﻡ ﻝﹶﺎ ﺘﹶـ ِﺘ ‪‬ﻡ‬
‫ل ﺍﻝﱠﻠ ِﻪ { " ‪ .‬ﻭ ﹸﻜ ﱡ‬
‫ﺴﺒِﻴ ِ‬
‫ﻲ ﺍﻝﹾ ‪‬ﻌﻠﹾﻴ‪‬ﺎ ﹶﻓ ‪‬ﻬ ‪‬ﻭ ﻓِﻲ ‪‬‬
‫ﻥ ﹶﻜِﻠ ‪‬ﻤ ﹸﺔ ﺍﻝﱠﻠﻪِ ِﻫ ‪‬‬
‫ل ِﻝ ﹶﺘﻜﹸﻭ ‪‬‬
‫‪ :‬ﻤﻥ‪ ‬ﻗﹶﺎ ﹶﺘ َ‬
‫ﻥ‬
‫ﻥ ﻭ‪‬ﺍﻝﱠﺘﻨﹶﺎﺼ‪‬ـ ِﺭ ﻓﹶﺎﻝﱠﺘﻌ‪‬ـﺎ ‪‬ﻭ ‪‬‬
‫ﻉ ﻭ‪‬ﺍﻝﱠﺘﻌ‪‬ﺎ ‪‬ﻭ ِ‬
‫ﺨ ‪‬ﺭ ِﺓ ﺇﻝﱠﺎ ﺒِﺎﻝِﺎﺠ‪ِ ‬ﺘﻤ‪‬ﺎ ِ‬
‫ﺤﹸﺘ ‪‬ﻬﻡ‪ ‬ﻝﹶﺎ ﻓِﻲ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ‪‬ﻭﻝﹶﺎ ﻓِﻲ ﺍﻝﹾﺂ ِ‬
‫‪‬ﻤﺼ‪‬ﹶﻠ ‪‬‬
‫ﻥ‬
‫ل ‪ :‬ﺍﻝﹾ ِﺈﻨﹾـﺴ‪‬ﺎ ‪‬‬
‫ﺼﺭ‪ِ ‬ﻝ ‪‬ﺩﻓﹾ ِﻊ ‪‬ﻤﻀ‪‬ﺎ ‪‬ﺭ ِﻫﻡ‪ ‬؛ ‪‬ﻭِﻝ ‪‬ﻬﺫﹶﺍ ‪‬ﻴﻘﹶـﺎ ُ‬
‫ﺏ ‪‬ﻤﻨﹶﺎ ِﻓ ِﻌ ِﻬﻡ‪ ‬؛ ‪‬ﻭﺍﻝﱠﺘﻨﹶﺎ ‪‬‬
‫ﺠﻠﹾ ِ‬
‫ﻋﻠﹶﻰ ‪‬‬
‫ﺼ ‪‬ﺭ ‪‬‬
‫ﻭ‪‬ﺍﻝﱠﺘﻨﹶﺎ ‪‬‬
‫ﺤ ﹶﺔ ‪.‬‬
‫ﻥ ِﺒﻬ‪‬ﺎ ﺍﻝﹾﻤ‪‬ـﺼ‪‬ﹶﻠ ‪‬‬
‫ﻁﺒ‪ِ ‬ﻊ ‪ .‬ﹶﻓ ِﺈﺫﹶﺍ ﺍﺠ‪ ‬ﹶﺘ ‪‬ﻤﻌ‪‬ﻭﺍ ﹶﻓﻠﹶﺎ ‪‬ﺒ ‪‬ﺩ ﹶﻝ ‪‬ﻬﻡ‪ِ ‬ﻤﻥ‪ُ ‬ﺃﻤ‪‬ﻭ ٍﺭ ‪‬ﻴﻔﹾ ‪‬ﻌﻠﹸﻭ ﹶﻨﻬ‪‬ﺎ ‪‬ﻴﺠ‪ ‬ﹶﺘِﻠﺒ‪‬ﻭ ‪‬‬
‫ﻲ ﺒِﺎﻝ ﱠ‬
‫‪‬ﻤ ‪‬ﺩ ِﻨ ‪‬‬
‫ﻙ ﺍﻝﹾ ‪‬ﻤﻘﹶﺎﺼِـ ِﺩ‬
‫ﻥ ِﻝﻠﹾـﺂ ِﻤ ِﺭ ِﺒ ِﺘﻠﹾـ ‪‬‬
‫ﻥ ‪‬ﻤﻁِﻴﻌِﻴ ‪‬‬
‫ﺴ ‪‬ﺩ ِﺓ ؛ ‪‬ﻭ ‪‬ﻴﻜﹸﻭﻨﹸﻭ ‪‬‬
‫‪‬ﻭُﺃﻤ‪‬ﻭ ٍﺭ ‪‬ﻴﺠ‪ ‬ﹶﺘ ِﻨﺒ‪‬ﻭ ﹶﻨﻬ‪‬ﺎ ِﻝﻤ‪‬ﺎ ﻓِﻴﻬ‪‬ﺎ ِﻤﻥ‪ ‬ﺍﻝﹾ ‪‬ﻤﻔﹾ ‪‬‬
‫ﻋ ِﺔ ﺁ ِﻤ ٍﺭ ‪‬ﻭﻨﹶﺎ ٍﻩ ‪ .‬ﹶﻓﻤ‪‬ـﻥ‪ ‬ﻝﹶـﻡ‪‬‬
‫ﺠﻤِﻴ ‪‬ﻊ ‪‬ﺒﻨِﻲ ﺁ ‪‬ﺩ ‪‬ﻡ ﻝﹶﺎ ‪‬ﺒ ‪‬ﺩ ﹶﻝ ‪‬ﻬﻡ‪ِ ‬ﻤﻥ‪ ‬ﻁﹶﺎ ‪‬‬
‫ﺴ ِﺩ ﹶﻓ ‪‬‬
‫ﻙ ﺍﻝﹾ ‪‬ﻤﻔﹶﺎ ِ‬
‫ﻋﻥ‪ِ ‬ﺘﻠﹾ ‪‬‬
‫ﻭ‪‬ﺍﻝﻨﱠﺎﻫِﻲ ‪‬‬
‫ﻥ َﺃﻨﱠـ ‪‬ﻪ‬
‫ﻥ ‪‬ﻤﻠﹸﻭ ﹶﻜ ‪‬ﻬﻡ‪ ‬ﻓِﻴﻤ‪‬ﺎ ‪‬ﻴ ‪‬ﺭﻭ‪ ‬‬
‫ﻥ ﹶﻓ ِﺈﱠﻨ ‪‬ﻬﻡ‪ ‬ﻴ‪‬ﻁِﻴﻌ‪‬ﻭ ‪‬‬
‫ل ﺩِﻴ ٍ‬
‫ﺏ ﺍﻝﹾ ِﺈﹶﻝﻬِ‪‬ﻴ ِﺔ ‪‬ﻭﻝﹶﺎ ِﻤﻥ‪َ ‬ﺃﻫ‪ِ ‬‬
‫ل ﺍﻝﹾ ﹸﻜﹸﺘ ِ‬
‫‪‬ﻴ ﹸﻜﻥ‪ِ ‬ﻤﻥ‪َ ‬ﺃﻫ‪ِ ‬‬
‫ﻥ ﺍﻝﹾﻔﹶﺎﺴِـ ‪‬ﺩ ِﺓ ﻤِـﻥ‪‬‬
‫ل ﺍﻝﹾ َﺄﺩ‪‬ﻴ‪‬ﺎ ِ‬
‫ﻥ ُﺃﺨﹾﺭ‪‬ﻯ ‪‬ﻭَﺃﻫ‪ُ ‬‬
‫ﻁﺌِﻴ ‪‬‬
‫ﻥ ﺘﹶﺎ ‪‬ﺭ ﹰﺓ ‪‬ﻭ ‪‬ﻤﺨﹾ ِ‬
‫ﺢ ‪‬ﺩﻨﹾﻴ‪‬ﺎﻫ‪‬ﻡ‪ ‬؛ ‪‬ﻤﺼِﻴﺒِﻴ ‪‬‬
‫‪‬ﻴﻌ‪‬ﻭ ‪‬ﺩ ِﺒ ‪‬ﻤﺼ‪‬ﺎِﻝ ِ‬
‫ل‪:‬‬
‫ﺦ ﻭ‪‬ﺍﻝﱠﺘﺒ‪‬ـﺩِﻴ ِ‬
‫ل َﺃﻭ‪ ‬ﺒﻌ‪‬ـ ‪‬ﺩ ﺍﻝﻨﱠـﺴ‪ِ ‬‬
‫ﻥ ِﺒ ِﻪ ‪‬ﺒﻌ‪ ‬ﺩ ﺍﻝﱠﺘﺒ‪‬ـﺩِﻴ ِ‬
‫ﺴﻜِﻴ ‪‬‬
‫ﺏ ﺍﻝﹾ ‪‬ﻤﺴ‪ ‬ﹶﺘﻤ‪ِ ‬‬
‫ل ﺍﻝﹾ ِﻜﺘﹶﺎ ِ‬
‫ﻥ ‪‬ﻭَﺃﻫ‪ِ ‬‬
‫ﺍﻝﹾ ‪‬ﻤﺸﹾ ِﺭﻜِﻴ ‪‬‬
‫ﺏ‬
‫ل ﺍﻝﹾ ِﻜﺘﹶـﺎ ِ‬
‫ﻏﻴ‪ ‬ﺭ َﺃﻫ‪‬ـ ِ‬
‫ﺢ ﺩِﻴ ِﻨ ِﻬﻡ‪ ‬ﻭ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ‪‬ﻫﻡ‪ . ‬ﻭ ﹶ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬﻡ‪ِ ‬ﺒ ‪‬ﻤﺼ‪‬ﺎِﻝ ِ‬
‫ﻥ َﺃﱠﻨ ‪‬ﻪ ‪‬ﻴﻌ‪‬ﻭ ‪‬ﺩ ‪‬‬
‫ﻥ ﻓِﻴﻤ‪‬ﺎ ‪‬ﻴ ‪‬ﺭﻭ‪ ‬‬
‫‪‬ﻤﻁِﻴﻌ‪‬ﻭ ‪‬‬
‫ﺏ‬
‫ل ﺍﻝﹾ ِﻜﺘﹶـﺎ ِ‬
‫ﻥ ِﺒ ِﻪ ‪‬ﻭَﺃﻤ‪‬ـﺎ َﺃﻫ‪‬ـ ُ‬
‫ﺕ ‪ .‬ﻭ ِﻤﻨﹾ ‪‬ﻬﻡ‪ ‬ﻤﻥ‪ ‬ﻝﹶﺎ ‪‬ﻴﺅْ ِﻤ ‪‬‬
‫ﺠﺯ‪‬ﺍ ِﺀ ‪‬ﺒﻌ‪ ‬ﺩ ﺍﻝﹾ ‪‬ﻤﻭ‪ِ ‬‬
‫ﻥ ﺒِﺎﻝﹾ ‪‬‬
‫ِﻤﻨﹾ ‪‬ﻬﻡ‪ ‬ﻤﻥ‪ ‬ﻴﺅْ ِﻤ ‪‬‬
‫ﺽ‪.‬‬
‫ل ﺍﻝﹾ َﺄﺭ‪ِ ‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ َﺃﻫ‪ُ ‬‬
‫ﺠﺯ‪‬ﺍ ‪‬ﺀ ﻓِﻲ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ‪‬ﻤﱠﺘ ِﻔﻕﹲ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬‬
‫ﺕ ؛ ‪‬ﻭﹶﻝ ِﻜ ‪‬‬
‫ﺠﺯ‪‬ﺍ ِﺀ ‪‬ﺒﻌ‪ ‬ﺩ ﺍﻝﹾ ‪‬ﻤﻭ‪ِ ‬‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ‪‬‬
‫ﻥ ‪‬‬
‫ﹶﻓ ‪‬ﻤﱠﺘ ِﻔﻘﹸﻭ ‪‬‬
‫ل ﹶﻜﺭِﻴ ‪‬ﻤﺔﹲ ‪‬ﻭِﻝ ‪‬ﻬﺫﹶﺍ ‪‬ﻴﺭ‪‬ﻭ‪‬ﻯ‬
‫ﻅﻠﹾ ِﻡ ‪‬ﻭﺨِﻴ ‪‬ﻤﺔﹲ ‪‬ﻭﻋ‪‬ﺎ ِﻗ ‪‬ﺒ ﹸﺔ ﺍﻝﹾ ‪‬ﻌﺩ‪ِ ‬‬
‫ﻥ ﻋ‪‬ﺎ ِﻗ ‪‬ﺒ ﹶﺔ ﺍﻝ ﱡ‬
‫ﺱ ﹶﻝﻡ‪ ‬ﻴ ﹶﺘﻨﹶﺎ ‪‬ﺯﻋ‪‬ﻭﺍ ﻓِﻲ َﺃ ‪‬‬
‫ﻥ ﺍﻝﻨﱠﺎ ‪‬‬
‫ﹶﻓ ِﺈ ‪‬‬
‫ﺼ ‪‬ﺭ ﺍﻝ ‪‬ﺩﻭ‪‬ﻝﹶـ ﹶﺔ ﺍﻝﻅﱠﺎِﻝﻤ‪‬ـ ﹶﺔ ‪‬ﻭِﺇﻥ‪‬‬
‫ﺼ ‪‬ﺭ ﺍﻝ ‪‬ﺩﻭ‪‬ﹶﻝ ﹶﺔ ﺍﻝﹾﻌ‪‬ﺎ ِﺩﹶﻝ ﹶﺔ ‪‬ﻭِﺇﻥ‪ ‬ﻜﹶﺎ ﹶﻨﺕﹾ ﻜﹶﺎ ِﻓ ‪‬ﺭ ﹰﺓ ‪‬ﻭﻝﹶﺎ ‪‬ﻴﻨﹾـ ‪‬‬
‫‪ } " :‬ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻴﻨﹾ ‪‬‬
‫ﻜﹶﺎ ﹶﻨﺕﹾ ‪‬ﻤﺅْ ِﻤ ﹶﻨ ﹰﺔ { " ‪.‬‬
‫‪---------------‬‬
‫ﺤﻜﹾﻤـ ﹰﺎ ﱢﻝﻘﹶـﻭ‪ٍ ‬ﻡ‬
‫ﻥ ﺍﻝﻠﹼـ ِﻪ ‪‬‬
‫ﻥ ِﻤ ‪‬‬
‫ﺴ‪‬‬‫ﻥ ‪‬ﻭ ‪‬ﻤﻥ‪َ ‬ﺃﺤ‪ ‬‬
‫ﺤﻜﹾ ‪‬ﻡ ﺍﻝﹾﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ِﺔ ‪‬ﻴﺒ‪‬ﻐﹸﻭ ‪‬‬
‫ﻭﻗﺎل ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻝﻰ‪َ} :‬ﺃ ﹶﻓ ‪‬‬
‫ﻥ { ]ﺴﻭﺭﺓ ﺍﻝﻤﺎﺌﺩﺓ‪[٥٠ :‬‬
‫ﻴ‪‬ﻭ ِﻗﻨﹸﻭ ‪‬‬
‫ﻗﺎل ﺴﻴﺩ ﻗﻁﺏ ‪ -‬ﺭﺤﻤﻪ ﺍﷲ – ﻓﻲ ﻅﻼل ﺍﻝﻘﺭﺁﻥ ‪:١٠‬‬

‫‪١٠‬‬
‫‪(٩٠٥-٩٠٤/٢)-‬‬

‫‪١٧‬‬
‫" ﺇﻥ ﻤﻌﻨﻰ ﺍﻝﺠﺎﻫﻠﻴﺔ ﻴﺘﺤﺩﺩ ﺒﻬﺫﺍ ﺍﻝﻨﺹ ‪ .‬ﻓﺎﻝﺠﺎﻫﻠﻴﺔ ‪ -‬ﻜﻤﺎ ﻴﺼﻔﻬﺎ ﺍﷲ ﻭﻴﺤﺩﺩﻫﺎ ﻗﺭﺁﻨﻪ‬
‫‪ -‬ﻫﻲ ﺤﻜﻡ ﺍﻝﺒﺸﺭ ﻝﻠﺒﺸﺭ ‪ ،‬ﻷﻨﻬﺎ ﻫﻲ ﻋﺒﻭﺩﻴﺔ ﺍﻝﺒﺸﺭ ﻝﻠﺒﺸﺭ ‪ ،‬ﻭﺍﻝﺨﺭﻭﺝ ﻤﻥ ﻋﺒﻭﺩﻴـﺔ‬
‫ﺍﷲ ‪ ،‬ﻭﺭﻓﺽ ﺃﻝﻭﻫﻴﺔ ﺍﷲ ‪ ،‬ﻭﺍﻻﻋﺘﺭﺍﻑ ﻓﻲ ﻤﻘﺎﺒل ﻫﺫﺍ ﺍﻝﺭﻓﺽ ﺒﺄﻝﻭﻫﻴﺔ ﺒﻌﺽ ﺍﻝﺒﺸﺭ‬
‫ﻭﺒﺎﻝﻌﺒﻭﺩﻴﺔ ﻝﻬﻡ ﻤﻥ ﺩﻭﻥ ﺍﷲ ‪. .‬‬
‫ﺇﻥ ﺍﻝﺠﺎﻫﻠﻴﺔ ‪ -‬ﻓﻲ ﻀﻭﺀ ﻫﺫﺍ ﺍﻝﻨﺹ ‪ -‬ﻝﻴﺴﺕ ﻓﺘﺭﺓ ﻤﻥ ﺍﻝﺯﻤﺎﻥ؛ ﻭﻝﻜﻨﻬﺎ ﻭﻀﻊ ﻤـﻥ‬
‫ﺍﻷﻭﻀﺎﻉ ‪ .‬ﻫﺫﺍ ﺍﻝﻭﻀﻊ ﻴﻭﺠﺩ ﺒﺎﻷﻤﺱ ‪ ،‬ﻭﻴﻭﺠﺩ ﺍﻝﻴﻭﻡ ‪ ،‬ﻭﻴﻭﺠﺩ ﻏﺩﹰﺍ ‪ ،‬ﻓﻴﺄﺨﺫ ﺼـﻔﺔ‬
‫ﺍﻝﺠﺎﻫﻠﻴﺔ ‪ ،‬ﺍﻝﻤﻘﺎﺒﻠﺔ ﻝﻺﺴﻼﻡ ‪ ،‬ﻭﺍﻝﻤﻨﺎﻗﻀﺔ ﻝﻺﺴﻼﻡ ‪.‬‬
‫ﻭﺍﻝﻨﺎﺱ ‪ -‬ﻓﻲ ﺃﻱ ﺯﻤﺎﻥ ﻭﻓﻲ ﺃﻱ ﻤﻜﺎﻥ ‪ -‬ﺇﻤﺎ ﺃﻨﻬﻡ ﻴﺤﻜﻤﻭﻥ ﺒﺸﺭﻴﻌﺔ ﺍﷲ ‪ -‬ﺩﻭﻥ ﻓﺘﻨﺔ‬
‫ﻋﻥ ﺒﻌﺽ ﻤﻨﻬﺎ ‪ -‬ﻭﻴﻘﺒﻠﻭﻨﻬﺎ ﻭﻴﺴﻠﻤﻭﻥ ﺒﻬﺎ ﺘﺴﻠﻴﻤ ﹰﺎ ‪ ،‬ﻓﻬﻡ ﺇﺫﻥ ﻓﻲ ﺩﻴﻥ ﺍﷲ ‪ .‬ﻭﺇﻤﺎ ﺇﻨﻬﻡ‬
‫ﻴﺤﻜﻤﻭﻥ ﺒﺸﺭﻴﻌﺔ ﻤﻥ ﺼﻨﻊ ﺍﻝﺒﺸﺭ ‪ -‬ﻓﻲ ﺃﻱ ﺼﻭﺭﺓ ﻤﻥ ﺍﻝﺼﻭﺭ ‪ -‬ﻭﻴﻘﺒﻠﻭﻨﻬـﺎ ﻓﻬـﻡ‬
‫ﺇﺫﻥ ﻓﻲ ﺠﺎﻫﻠﻴﺔ؛ ﻭﻫﻡ ﻓﻲ ﺩﻴﻥ ﻤﻥ ﻴﺤﻜﻤﻭﻥ ﺒﺸﺭﻴﻌﺘﻪ ‪ ،‬ﻭﻝﻴﺴﻭﺍ ﺒﺤﺎل ﻓﻲ ﺩﻴـﻥ ﺍﷲ ‪.‬‬
‫ﻭﺍﻝﺫﻱ ﻻ ﻴﺒﺘﻐﻲ ﺤﻜﻡ ﺍﷲ ﻴﺒﺘﻐﻲ ﺤﻜﻡ ﺍﻝﺠﺎﻫﻠﻴﺔ؛ ﻭﺍﻝﺫﻱ ﻴـﺭﻓﺽ ﺸـﺭﻴﻌﺔ ﺍﷲ ﻴﻘﺒـل‬
‫ﺸﺭﻴﻌﺔ ﺍﻝﺠﺎﻫﻠﻴﺔ ‪ ،‬ﻭﻴﻌﻴﺵ ﻓﻲ ﺍﻝﺠﺎﻫﻠﻴﺔ ‪.‬‬
‫ﻭﻫﺫﺍ ﻤﻔﺭﻕ ﺍﻝﻁﺭﻴﻕ ‪ ،‬ﻴﻘﻑ ﺍﷲ ﺍﻝﻨﺎﺱ ﻋﻠﻴﻪ ‪ .‬ﻭﻫﻡ ﺒﻌﺩ ﺫﻝﻙ ﺒﺎﻝﺨﻴﺎﺭ!‬
‫ﺜﻡ ﻴﺴﺄﻝﻬﻡ ﺴﺅﺍل ﺍﺴﺘﻨﻜﺎﺭ ﻻﺒﺘﻐﺎﺌﻬﻡ ﺤﻜﻡ ﺍﻝﺠﺎﻫﻠﻴﺔ؛ ﻭﺴﺅﺍل ﺘﻘﺭﻴﺭ ﻷﻓﻀﻠﻴﺔ ﺤﻜﻡ ﺍﷲ ‪.‬‬
‫} ﻭﻤﻥ ﺃﺤﺴﻥ ﻤﻥ ﺍﷲ ﺤﻜﻤ ﹰﺎ ﻝﻘﻭﻡ ﻴﻭﻗﻨﻭﻥ؟ { ‪. .‬‬
‫ﻭﺃﺠل! ﻓﻤﻥ ﺃﺤﺴﻥ ﻤﻥ ﺍﷲ ﺤﻜﻤﺎﹰ؟‬
‫ﻭﻤﻥ ﺫﺍ ﺍﻝﺫﻱ ﻴﺠﺭﺅ ﻋﻠﻰ ﺍﺩﻋﺎﺀ ﺃﻨﻪ ﻴﺸﺭﻉ ﻝﻠﻨﺎﺱ ‪ ،‬ﻭﻴﺤﻜﻡ ﻓﻴﻬﻡ ‪ ،‬ﺨﻴﺭﹰﺍ ﻤﻤﺎ ﻴـﺸﺭﻉ‬
‫ﺍﷲ ﻝﻬﻡ ﻭﻴﺤﻜﻡ ﻓﻴﻬﻡ؟ ﻭﺃﻴﺔ ﺤﺠﺔ ﻴﻤﻠﻙ ﺃﻥ ﻴﺴﻭﻗﻬﺎ ﺒﻴﻥ ﻴﺩﻱ ﻫﺫﺍ ﺍﻻﺩﻋﺎﺀ ﺍﻝﻌﺭﻴﺽ؟‬
‫ﺃﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﻘﻭل ‪ :‬ﺇﻨﻪ ﺃﻋﻠﻡ ﺒﺎﻝﻨﺎﺱ ﻤﻥ ﺨﺎﻝﻕ ﺍﻝﻨﺎﺱ؟ ﺃﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﻘﻭل ‪ :‬ﺇﻨﻪ ﺃﺭﺤﻡ‬
‫ﺒﺎﻝﻨﺎﺱ ﻤﻥ ﺭﺏ ﺍﻝﻨﺎﺱ؟ ﺃﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﻘﻭل ‪ :‬ﺇﻨﻪ ﺃﻋﺭﻑ ﺒﻤﺼﺎﻝﺢ ﺍﻝﻨـﺎﺱ ﻤـﻥ ﺇﻝـﻪ‬
‫ﺍﻝﻨﺎﺱ؟ ﺃﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﻘﻭل ‪ :‬ﺇﻥ ﺍﷲ ‪ -‬ﺴﺒﺤﺎﻨﻪ ‪ -‬ﻭﻫﻭ ﻴﺸﺭﻉ ﺸـﺭﻴﻌﺘﻪ ﺍﻷﺨﻴـﺭﺓ ‪،‬‬
‫ﻭﻴﺭﺴل ﺭﺴﻭﻝﻪ ﺍﻷﺨﻴﺭ؛ ﻭﻴﺠﻌل ﺭﺴﻭﻝﻪ ﺨﺎﺘﻡ ﺍﻝﻨﺒﻴـﻴﻥ ‪ ،‬ﻭﻴﺠﻌـل ﺭﺴـﺎﻝﺘﻪ ﺨﺎﺘﻤـﺔ‬
‫ﺍﻝﺭﺴﺎﻻﺕ ‪ ،‬ﻭﻴﺠﻌل ﺸﺭﻴﻌﺘﻪ ﺸﺭﻴﻌﺔ ﺍﻷﺒﺩ ‪.‬‬

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‫ﻻ ﺴﺘﻁﺭﺃ ﻭﺃﻥ ﺤﺎﺠﺎﺕ ﺴﺘﺴﺘﺠﺩ ‪ ،‬ﻭﺃﻥ ﻤﻼﺒﺴﺎﺕ‬
‫‪ .‬ﻜﺎﻥ ‪ -‬ﺴﺒﺤﺎﻨﻪ ‪ -‬ﻴﺠﻬل ﺃﻥ ﺃﺤﻭﺍ ﹰ‬
‫ﺴﺘﻘﻊ؛ ﻓﻠﻡ ﻴﺤﺴﺏ ﺤﺴﺎﺒﻬﺎ ﻓﻲ ﺸﺭﻴﻌﺘﻪ ﻷﻨﻬﺎ ﻜﺎﻨﺕ ﺨﺎﻓﻴﺔ ﻋﻠﻴﻪ ‪ ،‬ﺤﺘﻰ ﺍﻨﻜﺸﻔﺕ ﻝﻠﻨﺎﺱ‬
‫ﻓﻲ ﺁﺨﺭ ﺍﻝﺯﻤﺎﻥ؟!‬
‫ﻤﺎ ﺍﻝﺫﻱ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﻘﻭﻝﻪ ﻤﻥ ﻴﻨﺤﻲ ﺸﺭﻴﻌﺔ ﺍﷲ ﻋﻥ ﺤﻜﻡ ﺍﻝﺤﻴـﺎﺓ ‪ ،‬ﻭﻴـﺴﺘﺒﺩل ﺒﻬـﺎ‬
‫ﺸﺭﻴﻌﺔ ﺍﻝﺠﺎﻫﻠﻴﺔ ‪ .‬ﻭﺤﻜﻡ ﺍﻝﺠﺎﻫﻠﻴﺔ؛ ﻭﻴﺠﻌل ﻫﻭﺍﻩ ﻫﻭ ﺃﻭ ﻫﻭﻯ ﺸﻌﺏ ﻤﻥ ﺍﻝـﺸﻌﻭﺏ ‪،‬‬
‫ﺃﻭ ﻫﻭﻯ ﺠﻴل ﻤﻥ ﺃﺠﻴﺎل ﺍﻝﺒﺸﺭ ‪ ،‬ﻓﻭﻕ ﺤﻜﻡ ﺍﷲ ‪ ،‬ﻭﻓﻭﻕ ﺸﺭﻴﻌﺔ ﺍﷲ؟‬
‫ﻤﺎ ﺍﻝﺫﻱ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﻘﻭﻝﻪ ‪ . .‬ﻭﺒﺨﺎﺼﺔ ﺇﺫﺍ ﻜﺎﻥ ﻴﺩﻋﻲ ﺃﻨﻪ ﻤﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ؟!‬
‫ﺍﻝﻅﺭﻭﻑ؟ ﺍﻝﻤﻼﺒﺴﺎﺕ؟ ﻋﺩﻡ ﺭﻏﺒﺔ ﺍﻝﻨﺎﺱ؟ ﺍﻝﺨﻭﻑ ﻤﻥ ﺍﻷﻋﺩﺍﺀ؟ ‪ . .‬ﺃﻝﻡ ﻴﻜﻥ ﻫﺫﺍ ﻜﻠﻪ‬
‫ﻓﻲ ﻋﻠﻡ ﺍﷲ؛ ﻭﻫﻭ ﻴﺄﻤﺭ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺃﻥ ﻴﻘﻴﻤﻭﺍ ﺒﻴﻨﻬﻡ ﺸـﺭﻴﻌﺘﻪ ‪ ،‬ﻭﺃﻥ ﻴـﺴﻴﺭﻭﺍ ﻋﻠـﻰ‬
‫ﻤﻨﻬﺠﻪ ‪ ،‬ﻭﺃﻻ ﻴﻔﺘﻨﻭﺍ ﻋﻥ ﺒﻌﺽ ﻤﺎ ﺃﻨﺯﻝﻪ؟‬
‫ﻗﺼﻭﺭ ﺸﺭﻴﻌﺔ ﺍﷲ ﻋﻥ ﺍﺴﺘﻴﻌﺎﺏ ﺍﻝﺤﺎﺠـﺎﺕ ﺍﻝﻁﺎﺭﺌـﺔ ‪ ،‬ﻭﺍﻷﻭﻀـﺎﻉ ﺍﻝﻤﺘﺠـﺩﺩﺓ ‪،‬‬
‫ﻭﺍﻻﺤﻭﺍل ﺍﻝﻤﺘﻐﻠﺒﺔ؟ ﺃﻝﻡ ﻴﻜﻥ ﺫﻝﻙ ﻓﻲ ﻋﻠﻡ ﺍﷲ؛ ﻭﻫﻭ ﻴﺸﺩﺩ ﻫﺫﺍ ﺍﻝﺘﺸﺩﻴﺩ ‪ ،‬ﻭﻴﺤﺫﺭ ﻫـﺫﺍ‬
‫ﺍﻝﺘﺤﺫﻴﺭ؟‬
‫ﻴﺴﺘﻁﻴﻊ ﻏﻴﺭ ﺍﻝﻤﺴﻠﻡ ﺃﻥ ﻴﻘﻭل ﻤﺎ ﻴﺸﺎﺀ ‪ . .‬ﻭﻝﻜﻥ ﺍﻝﻤﺴﻠﻡ ‪ . .‬ﺃﻭ ﻤﻥ ﻴﺩﻋﻭﻥ ﺍﻹﺴﻼﻡ ‪.‬‬
‫‪ .‬ﻤﺎ ﺍﻝﺫﻱ ﻴﻘﻭﻝﻭﻨﻪ ﻤﻥ ﻫﺫﺍ ﻜﻠﻪ ‪ ،‬ﺜﻡ ﻴﺒﻘﻭﻥ ﻋﻠﻰ ﺸﻲﺀ ﻤﻥ ﺍﻹﺴﻼﻡ؟ ﺃﻭ ﻴﺒﻘـﻰ ﻝﻬـﻡ‬
‫ﺸﻲﺀ ﻤﻥ ﺍﻹﺴﻼﻡ؟‬
‫ﺇﻨﻪ ﻤﻔﺭﻕ ﺍﻝﻁﺭﻴﻕ ‪ ،‬ﺍﻝﺫﻱ ﻻ ﻤﻌﺩﻯ ﻋﻨﺩﻩ ﻤﻥ ﺍﻻﺨﺘﻴﺎﺭ؛ ﻭﻻ ﻓﺎﺌﺩﺓ ﻓﻲ ﺍﻝﻤﻤﺎﺤﻜﺔ ﻋﻨﺩﻩ‬
‫ﻭﻻ ﺍﻝﺠﺩﺍل ‪. .‬‬
‫ﺇﻤﺎ ﺇﺴﻼﻡ ﻭﺇﻤﺎ ﺠﺎﻫﻠﻴﺔ ‪ .‬ﺇﻤﺎ ﺇﻴﻤﺎﻥ ﻭﺇﻤﺎ ﻜﻔﺭ ‪ .‬ﺇﻤﺎ ﺤﻜﻡ ﺍﷲ ﻭﺇﻤﺎ ﺤﻜﻡ ﺍﻝﺠﺎﻫﻠﻴﺔ ‪. .‬‬
‫ﻭﺍﻝﺫﻴﻥ ﻻ ﻴﺤﻜﻤﻭﻥ ﺒﻤﺎ ﺃﻨﺯل ﺍﷲ ﻫﻡ ﺍﻝﻜﺎﻓﺭﻭﻥ ﺍﻝﻅـﺎﻝﻤﻭﻥ ﺍﻝﻔﺎﺴـﻘﻭﻥ ‪ .‬ﻭﺍﻝـﺫﻴﻥ ﻻ‬
‫ﻴﻘﺒﻠﻭﻥ ﺤﻜﻡ ﺍﷲ ﻤﻥ ﺍﻝﻤﺤﻜﻭﻤﻴﻥ ﻤﺎ ﻫﻡ ﺒﻤﺅﻤﻨﻴﻥ ‪. .‬‬
‫ﺇﻥ ﻫﺫﻩ ﺍﻝﻘﻀﻴﺔ ﻴﺠﺏ ﺃﻥ ﺘﻜﻭﻥ ﻭﺍﻀﺤﺔ ﻭﺤﺎﺴﻤﺔ ﻓﻲ ﻀﻤﻴﺭ ﺍﻝﻤﺴﻠﻡ؛ ﻭﺃﻻ ﻴﺘﺭﺩﺩ ﻓﻲ‬
‫ﺘﻁﺒﻴﻘﻬﺎ ﻋﻠﻰ ﻭﺍﻗﻊ ﺍﻝﻨﺎﺱ ﻓﻲ ﺯﻤﺎﻨﻪ؛ ﻭﺍﻝﺘﺴﻠﻴﻡ ﺒﻤﻘﺘﻀﻰ ﻫﺫﻩ ﺍﻝﺤﻘﻴﻘﺔ ﻭﻨﺘﻴﺠـﺔ ﻫـﺫﺍ‬
‫ﺍﻝﺘﻁﺒﻴﻕ ﻋﻠﻰ ﺍﻷﻋﺩﺍﺀ ﻭﺍﻷﺼﺩﻗﺎﺀ!‬
‫ﻭﻤﺎ ﻝﻡ ﻴﺤﺴﻡ ﻀﻤﻴﺭ ﺍﻝﻤﺴﻠﻡ ﻓﻲ ﻫﺫﻩ ﺍﻝﻘﻀﻴﺔ ‪ ،‬ﻓﻠﻥ ﻴﺴﺘﻘﻴﻡ ﻝﻪ ﻤﻴﺯﺍﻥ؛ ﻭﻝﻥ ﻴﺘﻀﺢ ﻝﻪ‬
‫ﻤﻨﻬﺞ ‪ ،‬ﻭﻝﻥ ﻴﻔﺭﻕ ﻓﻲ ﻀﻤﻴﺭﻩ ﺒﻴﻥ ﺍﻝﺤﻕ ﻭﺍﻝﺒﺎﻁل؛ ﻭﻝﻥ ﻴﺨﻁﻭ ﺨﻁﻭﺓ ﻭﺍﺤـﺩﺓ ﻓـﻲ‬

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‫ﺍﻝﻁﺭﻴﻕ ﺍﻝﺼﺤﻴﺢ ‪ . .‬ﻭﺇﺫﺍ ﺠﺎﺯ ﺃﻥ ﺘﺒﻘﻰ ﻫﺫﻩ ﺍﻝﻘﻀﻴﺔ ﻏﺎﻤﻀﺔ ﺃﻭ ﻤﺎﺌﻌﺔ ﻓﻲ ﻨﻔـﻭﺱ‬
‫ﺍﻝﺠﻤﺎﻫﻴﺭ ﻤﻥ ﺍﻝﻨﺎﺱ؛ ﻓﻤﺎ ﻴﺠﻭﺯ ﺃﻥ ﺘﺒﻘﻰ ﻏﺎﻤﻀﺔ ﻭﻻ ﻤﺎﺌﻌﺔ ﻓﻲ ﻨﻔﻭﺱ ﻤﻥ ﻴﺭﻴـﺩﻭﻥ‬
‫ﺃﻥ ﻴﻜﻭﻨﻭﺍ » ﺍﻝﻤﺴﻠﻤﻴﻥ « ﻭﺃﻥ ﻴﺤﻘﻘﻭﺍ ﻷﻨﻔﺴﻬﻡ ﻫﺫﺍ ﺍﻝﻭﺼﻑ ﺍﻝﻌﻅﻴﻡ ‪ ،" . .‬ﺍﻨﺘﻬﻰ‪.‬‬
‫ﺇﻥ ﻫﺫﻩ ﺍﻝﻘﻀﻴﺔ ﻫﻲ ﺍﻷﺴﺎﺱ ﺍﻝﺫﻱ ﻴﻘﻭﻡ ﻋﻠﻴﻪ ﺍﻝﺩﻴﻥ‪ " :‬ﺍﻝﺴﻴﺎﺩﺓ ﻝﻠﺸﺭﻉ"‪ ،‬ﻓﺎﷲ ﻝﻡ ﻴ‪‬ﺭﺴل‬
‫ﺍﻝﺭﺴل‪ ،‬ﺼﻠﻭﺍﺕ ﺍﷲ ﻋﻠﻴﻬﻡ‪ ،‬ﺇﻻ ﻝﺘﻌﺒﻴﺩ ﺍﻝﻨﺎﺱ ﻝﺭﺒﻬﻡ‪ ،‬ﺘﻌﺒﻴﺩﻫﻡ ﺒﺎﻝﻤﻔﻬﻭﻡ ﺍﻝﺫﻱ ﻴﺭﻴـﺩﻩ‬
‫ﺍﷲ ﻋﺯ ﻭﺠل‪ ،‬ﻻ ﺍﻝﻤﻔﻬﻭﻡ ﺍﻝﺫﻱ ﺘﺭﻴﺩ ﺍﻝﺠﺎﻫﻠﻴﺔ ﻓﺭﻀﻪ‪ ،‬ﺫﻝﻙ ﺃﻥ ﺍﻝﻌﺒﺎﺩﺓ ﻓﻲ ﺤﻘﻴﻘﺘﻬـﺎ‬
‫ﺨﻀﻭﻉ ﷲ ﺴﺒﺤﺎﻨﻪ ﻓﻲ ﺍﻝﺸﻌﺎﺌﺭ ﻭﺍﻝﺸﺭﺍﺌﻊ‪ ،‬ﻭﺘﻭﺤﻴﺩ ﷲ ﺴﺒﺤﺎﻨﻪ ﻓﻲ ﺍﻷﻭﺍﻤﺭ ﻭﺍﻝﻨﻭﺍﻫﻲ‬
‫ﻜﻤﺎ ﻫﻲ ﺘﻭﺤﻴﺩ ﻝﻪ ﺴﺒﺤﺎﻨﻪ ﻓﻲ ﺍﻝﻭﺠﻭﺩ ﻭﺍﻝﺨﺎﻝﻘﻴﺔ‪.‬‬
‫ﻓﺎﻝﻌﺒﺎﺩﺓ ﻫﻲ " ﺍﺴﻡ ﺠﺎﻤﻊ ﻝﻜل ﻤﺎ ﻴ‪‬ﺤﺒﻪ ﺍﷲ ﻭﻴﺭﻀﺎﻩ ﻤﻥ ﺍﻷﻗﻭﺍل ﻭﺍﻷﻋﻤـﺎل ﺍﻝﺒﺎﻁﻨـﺔ‬
‫ﻻ ﻝﺤﻤل ﺍﻝﻨﺎﺱ ﻤﻥ ﺍﺘﺒﺎﻉ ﻤﻘﺘﻀﻰ ﺍﻝﻬﻭﻯ ﺇﻝـﻰ ﺍﺘﺒـﺎﻉ‬
‫ﺕﺇﹼ‬
‫ﻭﺍﻝﻅﺎﻫﺭﺓ"‪ .‬ﻭﺍﻝﺸﺭﻉ ﻝﻡ ﻴﺄ ِ‬
‫ﻤﻘﺘﻀﻰ ﺍﻝﺸﺭﻉ‪.‬‬
‫ﺏ ﺤﺎﻜ ٍﻡ ﻴ‪‬ﺤﻘﻕ ﻫﺫﺍ ﺍﻝﻤﺒﺩﺃ ﺍﻝﻤﻬﻡ ﻓـﻲ‬
‫ﻼ‪ِ -‬ﻤﻥ‪ ‬ﹶﻨﺼ‪ِ ‬‬
‫ﻭﻝﺫﻝﻙ ﻜﻠﻪ ﻜﺎﻥ ﻻ ﺒﺩ – ﺸﺭﻋ ﹰﺎ ﻭﻋﻘ ﹸ‬
‫ﺍﻷﺭﺽ‪ ،‬ﻭﻴﺤﻤل ﺍﻝﻜﺎﻓﹼﺔ ﻋﻠﻰ ﻤﻘﺘﻀﻰ ﺍﻝﻨﻅﺭ ﺍﻝﺸﺭﻋﻲ ﻓـﻲ ﻤـﺼﺎﻝﺤﻬﻡ ﺍﻷُﺨﺭﻭﻴـﺔ‬
‫ﻭﺍﻝﺩﻨﻴﻭﻴﺔ ﺍﻝﺭﺍﺠﻌﺔ ﺇﻝﻴﻬﺎ‪.‬‬
‫ﻱ ﻨﻅﺎﻡ ﻻ ﻴﻘﻭﻡ ﻋﻠﻰ ﺃﺴﺎﺱ ﺍﻹﺴﻼﻡ‪ ،‬ﻓﻼ ﻗﻴﻤﺔ ﻝﻪ ﻭﻻﺤﺭﻤﺔ‬
‫ﻭﻓﺎﺌﺩﺓ ﻫﺫﺍ ﺃﻥ ﻴ‪‬ﻌﻠﻡ ﺃﻥ ﺃ ‪‬‬
‫ﻓﻲ ﺍﻝﺸﺭﻉ‪ ،‬ﺤﺘﻰ ﻝﻭ ﻜﺎﻥ ﻴﻘﺒﻊ ﻋﻠﻰ ﻗِﻤﺔ ‪‬ﻫ ‪‬ﺭﻤِﻪ ﺃﺘﻘﻰ ﺍﻝﺨﻠﻕ ﻭﺃﻋﻠﻤﻬﻡ ﻭﺃﻋﺩﻝﻬﻡ‪.‬‬
‫ﻥ ﻫﺫﺍ ﺍﻝﻭﺍﻗﻊ ﺍﻝ ‪‬ﻤﺘﹶﻤﺜﱢل ﺒﺘﺤﻴﻴﺩ ﺸﺭﻉ ﺍﷲ ﺘﺒـﺎﺭﻙ ﻭﺘﻌـﺎﻝﻰ ﻭﺍﺴـﺘﺒﺩﺍﻝﻪ‬
‫ﻭﻝﻴﻜﻥ ﻤﻌﻠﻭﻤ ﹰﺎ ﺃ ‪‬‬
‫ﺒﺸﺭﻉ ﻏﻴﺭﻩ‪ ،‬ﺃﻤﺭ‪ ‬ﻝﻡ ﺘﻌﻬﺩﻩ ﺍﻷﻤﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻤﻥ ﻗﺒل‪ ،‬ﻭﻝﻡ ﻴﺘـﺼﻭﺭﻩ ﺍﻷﺌﻤـﺔ ﻓـﻲ‬
‫ﺍﻝﻌﺼﻭﺭ ﺍﻝﺴﺎﻝﻔﺔ‪ ،‬ﻭﻝﺫﻝﻙ ﻝﻡ ﻴﺭﺩ ﻓﻲ ﻜﻼﻤﻬﻡ‪.‬‬
‫ﻝﻘﺩ ﻋﺭﻑ ﺘﺎﺭﻴﺨﻨﺎ ﺤﻜﺎﻤ ﹰﺎ ﻤ‪‬ﺘﺴﻠﻁﻴﻥ ﻓﺠﺭﺓ ﻓﺴﻘﺔ ﻅﺎﻝﻤﻴﻥ‪ ،‬ﻝﻜﻨﻪ ﻝﻡ ﻴﻌﺭﻑ ﺤﻜﻭﻤﺔ ﹶﻨﺤ‪‬ﺕ‬
‫ﺸﺭﻉ ﺍﷲ ﺠﺎﻨﺒﺎﹰ‪ ،‬ﻭﺍﺴﺘﺒﺩﻝﺘﻪ ﺒﺸﺭﻴﻌﺔ ﺃﺨﺭﻯ‪ ،‬ﻭﻝﻌل ﺍﻝﺤﺎﻝﺔ ﺍﻝﺘﻲ ﻤﺭ‪‬ﺕ ﺒﻬﺎ ﺍﻷﻤﺔ ﺯﻤﻥ‬
‫ﺍﻝﺘﺘﺎﺭ ﺍﻝﺫﻴﻥ ﻓﺭﻀﻭﺍ ﻋﻠﻰ ﺍﻷﻤﺔ ﺸﺭﻋﻴﺔ " ﺍﻝﻴﺎﺴﻕ‬
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‫‪٢٠‬‬
 ‫ﺍﻝﻔﺼل ﺍﻝﺜﺎﻨﻲ‬
‫ﻤﺸﺭﻭﻋﻴﺔ ﻗﻴﺎﻡ ﺩﻭﻝﺔ ﺍﻝﻌﺭﺍﻕ ﺍﻹﺴﻼﻤﻴﺔ‬

‫ﻤﺸﺭﻭﻉ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺒﺼﻔﺘﻪ ﻭﺍﺠﺏ ﻤﻥ ﺍﻝﻭﺍﺠﺒﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻝﻤﻨﺎﻁـﺔ ﺒﺄﻋﻨـﺎﻕ‬

‫ﺍﻝﻤﺴﻠﻤﻴﻥ‪ ،‬ﻭﻓﺭﺽ ﻜﻔﺎﺌﻲ ﻤﺘﻌﻠﻕ ﺒﺎﻝﺫﻤﺔ ﺤﺘﻰ ﻴﺅﺩﻯ ﻓﻲ ﺍﻝﻭﺍﻗﻊ ﻋﻠﻰ ﺍﻝﻭﺠﻪ ﺍﻝﻤﻁﻠﻭﺏ‬
‫ﺸﺭﻋﺎﹰ‪ ،‬ﻴﺭﺘﺒﻁ ﺍﺭﺘﺒﺎﻁ ﹰﺎ ﻭﺜﻴﻘ ﹰﺎ ﺒﺎﻝﻘﺎﻋﺩﺓ ﺍﻝﻔﻘﻬﻴﺔ ﺍﻝﻘﺎﺌﻠﺔ "ﺍﻝﺤﻜﻡ ﻋﻠﻰ ﺍﻝﺸﻲﺀ ﻓـﺭﻉ ﻋـﻥ‬
‫ﺘﺼﻭﺭﻩ"‪ ،‬ﻓﻌﻨﺩ ﺘﻌﻴﻥ ﻭﺍﺠﺏ ﻤﺎ ﻓﻲ ﺫﻤﺔ ﺍﻝﻤﻜﻠﻔﻴﻥ ﻭﻗﺩ ﺍﻝﺘﺯﻤـﻭﺍ ﺃﺩﺍﺀﻩ ﻭﻓﻘـ ﹰﺎ ﻝﻤـﺭﺍﺩ‬
‫ﺍﻝﺸﺭﻉ ﻭﺍﺘﺒﺎﻋ ﹰﺎ ﻝﻤﻨﻬﺎﺠﻪ ﻭﺸﺭﻴﻌﺘﻪ‪ ،‬ﻴﺘﻭﺠﺏ ﻋﻠﻴﻬﻡ ﺃﻥ ﻴﻔﻬﻤـﻭﺍ ﺤﻜـﻡ ﺍﷲ ﻓـﻲ ﻫـﺫﺍ‬
‫ﺍﻝﻭﺍﺠﺏ ﻭﺃﻥ ﻴﻌﻭﺍ ﺤﻘﻴﻘﺘﻪ ﺍﻝﺸﺭﻋﻴﺔ ﺍﻝﻤﺭﺍﺩﺓ ﻭﺒﻌﺩ ﻫﺫﺍ ﻴﻌﻤﻠﻭﺍ ﻋﻠﻰ ﺘﻁﺒﻴﻕ ﻫﺫﺍ ﺍﻝﻔﻬـﻡ‬
‫ﻭﺍﻝﻌﻠﻡ ﻋﻠﻰ ﺃﺭﺽ ﺍﻝﻭﺍﻗﻊ ﺒﺼﻭﺭﺓ ﻤﻨﻬﺞ ﻋﻤﻠﻲ ﺤﺭﻜﻲ ﻴﺘﻤﺜل ﺤﻘﻴﻘـﺔ ﺫﻝـﻙ ﺍﻝﻌﻠـﻡ‬
‫ﻻ ﹶﺘﱠﺘ ِﺒﻌ‪‬ﻭﺍﹾ ﻤِﻥ ﺩ‪‬ﻭ ِﻨ ِﻪ َﺃﻭ‪ِ‬ﻝﻴ‪‬ـﺎﺀ‬
‫ل ِﺇﹶﻝﻴ‪‬ﻜﹸﻡ ﻤ‪‬ﻥ ‪‬ﺭ‪‬ﺒ ﹸﻜﻡ‪ ‬ﻭ‪ ‬ﹶ‬
‫ﻭﻤﻭﻀﻭﻋﻪ ﻗﺎل ﺘﻌﺎﻝﻰ‪} :‬ﺍﱠﺘ ِﺒﻌ‪‬ﻭﺍﹾ ﻤ‪‬ﺎ ﺃُﻨ ِﺯ َ‬
‫ﻥ‬ ‫ﻥ{ )‪ (٣‬ﺴﻭﺭﺓ ﺍﻷﻋﺭﺍﻑ ‪ ،‬ﻭﻗﺎل ﺘﻌﺎﻝﻰ‪} :‬ﻴ‪‬ﺎ َﺃ‪‬ﻴﻬ‪‬ﺎ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻥ َﺁ ‪‬ﻤﻨﹸﻭﺍ ِﻝ ‪‬ﻡ ﹶﺘﻘﹸﻭﻝﹸﻭ ‪‬‬ ‫ﻼ ﻤ‪‬ﺎ ﹶﺘ ﹶﺫ ﱠﻜﺭ‪‬ﻭ ‪‬‬
‫ﹶﻗﻠِﻴ ﹰ‬
‫ﻥ )‪{ (٣‬ﺴﻭﺭﺓ ﺍﻝﺼﻑ ‪٠‬‬
‫ﻥ )‪ (٢‬ﹶﻜ ‪‬ﺒ ‪‬ﺭ ‪‬ﻤﻘﹾﺘﹰﺎ ﻋِﻨ ‪‬ﺩ ﺍﻝﱠﻠ ِﻪ ﺃَﻥ ﹶﺘﻘﹸﻭﻝﹸﻭﺍ ﻤ‪‬ﺎ ﻝﹶﺎ ﹶﺘﻔﹾ ‪‬ﻌﻠﹸﻭ ‪‬‬
‫ﻤ‪‬ﺎ ﻝﹶﺎ ﹶﺘﻔﹾ ‪‬ﻌﻠﹸﻭ ‪‬‬
‫ﻭﻫﻭ ﻤﺎ ﻴﻌﺭﻑ ﻋﻨﺩ ﺃﻫل ﺍﻝﻌﻠﻡ ﺒﻤﻨﻬﺞ ﺍﻝﻌﻠﻡ ﻭﺍﻝﻌﻤل ﺍﻝﺫﻱ ﺴﺎﺭ ﻋﻠﻴﻪ ﺴﻠﻑ ﺍﻷﻤﺔ ﻓـﻲ‬
‫ﺇﻗﺎﻤﺔ ﺍﻝ ‪‬ﺩﻴ‪‬ﻥ ﻭﺘﺤﻘﻴﻘﻪ ﻭﺍﻗﻌ ﹰﺎ ﻭﺴﻠﻭﻜ ﹰﺎ ﻻ ﻜﻼﻤ ﹰﺎ ﻭﺨﻁﺒﺎﹰ‪ ،‬ﻭﻝﻜﻥ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﺭﺍﻋـﻰ ﻋﻨـﺩ‬
‫ﺘﻁﺒﻴﻘﺎﺕ ﺍﻝﻌﻠﻡ ﻭﻨﻅﺭﻴﺎﺘﻪ ﺸﺭﻭﻁ ﺍﻝﻌﻤل ﻭﻤﻭﺍﺼﻔﺎﺘﻪ ﺍﻝﺘﻲ ﺘﻨـﻀﺒﻁ ﺒﻘﻭﺍﻋـﺩ ﺍﻝـﺸﺭﻉ‬
‫ﺍﻝﺤﻨﻴﻑ ﻭﺘﻭﺯﻥ ﺒﻤﻴﺯﺍﻨﻪ‪ ،‬ﻭﻤﻥ ﺃﻫﻡ ﺘﻠﻙ ﺍﻝﺸﺭﻭﻁ ﻭﺍﻝﻤﻭﺍﺼـﻔﺎﺕ ﺃﻥ ﻴﻜـﻭﻥ ﺍﻝﻭﺍﻗـﻊ‬
‫ﻤﻭﺍﻓﻘ ﹰﺎ ﻭﻤﻁﺎﺒﻘ ﹰﺎ ﻝﺼﻭﺭﺓ ﺍﻝﺤﻜﻡ ﺍﻝﺸﺭﻋﻲ ﺍﻝﻤﺭﺍﺩ ﺘﻁﺒﻴﻘﻪ‪ ،‬ﻭﻫﻭ ﻤﺎ ﻴﻌﺭﻑ ﻋﻨـﺩ ﺃﻫـل‬
‫ﻱ ﺘﻜﻠﻴﻑ ﺸﺭﻋﻲ ﻴﻬﻡ ﺍﻝﻤﺴﻠﻡ ﻓﻲ ﺘﻁﺒﻴﻘﻪ‪ ،‬ﻴﻨﺒﻐﻲ ﺃﻥ‬
‫ﻥﺃ ‪‬‬
‫ﺍﻷﺼﻭل ﺒﺘﺤﻘﻴﻕ ﺍﻝﻤﻨﺎﻁ‪ ،‬ﺃﻱ ﺃ ‪‬‬
‫ﻴﻌﺭﺽ ﻋﻠﻰ ﻤﻴﺯﺍﻥ ﺍﻝﺸﺭﻉ ﻝﻠﺘﺤﻘﻕ ﻤﻥ ﺼﻭﺍﺒﻪ ﺃﻭ ﺨﻁﺌﻪ ﻋﻨﺩ ﻤﻤﺎﺭﺴﺘﻪ ﻋﻠﻰ ﺃﺭﺽ‬
‫ﺍﻝﻭﺍﻗﻊ‪ ،‬ﻭﻤﺸﺭﻭﻉ ﺩﻭﻝﺔ ﺍﻝﻌﺭﺍﻕ ﺍﻹﺴﻼﻤﻴﺔ ﻴﺄﺘﻲ ﻜﺘﻁﺒﻴﻕ ﻋﻤﻠﻲ ﻝﻭﺍﺠـﺏ ﻫـﺎﻡ ﻤـﻥ‬
‫ﻻ ﺭﺤﺒ ﹰﺎ ﺤﺴﺒﻤﺎ ﻴﺭﺍﻩ ﺃﺒﻨﺎﺀ ﺍﻝﺠﻬﺎﺩ‪ ،‬ﻭﺒـﺎﺕ‬
‫ﻭﺍﺠﺒﺎﺕ ﺍﻝﺸﺭﻴﻌﺔ‪ ،‬ﺃﺘﺎﺤﺕ ﻝﻪ ﺍﻝﻅﺭﻭﻑ ﻤﺠﺎ ﹰ‬
‫ﺍﻝﻭﺍﻗﻊ ﻤﺘﻬﻴﺌ ﹰﺎ ﻭﻤﻨﺎﺴﺒ ﹰﺎ ﻝﻤﻭﻀﻭﻋﻪ ﻭﺒﺭﻨﺎﻤﺠﻪ ﻝﻴﺄﺨﺫ ﻤﻜﺎﻨﻪ ﻓﻲ ﺴﺎﺤﺘﻪ‪ ،‬ﺍﻻﻨﻁﻼﻗﺔ ﺍﻝﺘﻲ‬
‫ﺍﻋﺘﻤﺩﻫﺎ ﺍﻝﻤﺠﺎﻫﺩﻭﻥ ﻓﻲ ﺇﻋﻼﻨﻬﻡ ﻝﺩﻭﻝﺘﻬﻡ ﻜﺎﻨﺕ ﻤﺯﻴﺠ ﹰﺎ ﻤﺭﻜﺒ ﹰﺎ ﻤﻥ ﺤﻘـﺎﺌﻕ ﺸـﺭﻋﻴﺔ‬
‫ﻤﺴﺘﻤﺩﺓ ﻤﻥ ﺍﻝﻜﺘﺎﺏ ﻭﺍﻝﺴﻨﺔ ﻭﺭﺅﻯ ﻭﺍﻗﻌﻴﺔ ﻭﺴﻴﺎﺴﻴﺔ ﺘﺘﻤﺨﺽ ﻋﻥ ﺴـﺎﺤﺔ ﺍﻝﺘﺠﺭﺒـﺔ‬
‫ﻭﺍﻝﻤﺭﺍﺱ‪ ،‬ﻭﻓﻲ ﻫﺫﺍ ﺍﻝﻔﺼل ﺴﻨﺫﻜﺭ ﺍﻷﺩﻝﺔ ﻭﺍﻝﺩﻭﺍﻋﻲ ﺍﻝﺘﻲ ﺘﺄﺴﺱ ﻋﻠﻴﻬﺎ ﻤﺸﺭﻭﻉ ﻗﻴﺎﻡ‬

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‫ﺍﻝﺩﻭﻝﺔ ﺍﻝﻤﺒﺎﺭﻜﺔ ﺍﺴﺘﻨﺎﺩﹰﺍ ﻝﻠﺘﺠﺭﺒﺔ ﺍﻝﺭﺍﺌﺩﺓ ﺍﻝﺘﻲ ﻴﺨﻭﻀـﻬﺎ ﺍﻝﻤﺠﺎﻫـﺩﻭﻥ ﻋﻠـﻰ ﺃﺭﺽ‬
‫ﺍﻝﻌﺭﺍﻕ‪.‬‬
‫ﺇﻥ ﺍﻝﺩﻭﻝﺔ ﺍﻝﺘﻲ ﺃﻗﺎﻤﻬﺎ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻻ ﺘﺤﻤل ﻜل ﺍﻝﻤﻭﺍﺼﻔﺎﺕ ﺍﻝﺘﻲ‬
‫ﻴﻨﻅﺭ ﻝﻬﺎ ﻋﻠﻰ ﺃﻨﻬﺎ ﻤﻥ ﺨﺼﺎﺌﺹ ﺍﻝﺩﻭﻝﺔ ﺍﻝﻤﻌﺎﺼﺭﺓ ﺒﻜﻴﺎﻨﺎﺘﻬﺎ ﺍﻝـﺴﻴﺎﺴﻴﺔ ﻭﺍﻹﺩﺍﺭﻴـﺔ‬
‫ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ‪ ،‬ﻓﺎﻝﺩﻭﻝﺔ ﺍﻝﺘﻲ ﻴﻨﺸﺩﻫﺎ ﺍﻹﺴﻼﻡ ﻫﻲ ﺘﻠﻙ ﺍﻝﺘﻲ ﺘﻘﻴﻡ ﺍﻝـ ‪‬ﺩﻴ‪‬ﻥ ﺃﻭﻻ ﻗﺒـل ﺃﻱ‬
‫ﺍﻋﺘﺒﺎﺭ ﺁﺨﺭ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺱ ﺫﻝﻙ ﺘﺤﻜﻴﻡ ﺍﻝﺸﺭﻴﻌﺔ‪ ،‬ﺍﻝﺫﻱ ﻴﺄﺨﺫ ﺒﻌﻴﻥ ﺍﻻﻋﺘﺒﺎﺭ ﻤـﻀﺎﻤﻴﻥ‬
‫ﺍﻷﺤﻜﺎﻡ ﻭﻏﺎﻴﺎﺘﻬﺎ‪. . .‬‬
‫ﻭﺍﻝﺩﻭﻝﺔ ﺍﻝﺘﻲ ﻴﻁﻠﺒﻬﺎ ﺍﻝﺸﺭﻉ ﻫﻲ ﺩﻭﻝﺔ ﻤﺭﺘﻜﺯﺓ ﻋﻠﻰ ﻋﻘﻴﺩﺓ ﺍﻝﺘﻭﺤﻴﺩ‪ ،‬ﻤﻨﺒﺜﻘﺔ ﻋﻨﻬﺎ‪. . .‬‬
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‫ﺘﺤﻜﻡ ﺒﻤﻘﺘﻀﻰ ﺍﻝﺸﺭﻉ ﻓﻲ ﺍﻝﺴﻴﺎﺴﺔ ﻭﺍﻝﻌﻼﻗﺎﺕ ﺍﻝﺨﺎﺭﺠﻴﺔ‪ ،‬ﻜﻤﺎ ﺘﺤﻜﻡ ﺒﻤﻘﺘﻀﻰ ﺍﻝﺸﺭﻉ‬
‫ﻓﻲ ﺍﻝﻨﻅﻡ ﻭﺍﻝﺴﻴﺎﺴﺎﺕ ﺍﻝﺩﺍﺨﻠﻴﺔ‪. . .‬‬
‫ﻝﺫﺍ ﺴﻨﺠﺩ ﺃﻥ ﺍﻝﺩﻭﻝﺔ ﺍﻝﺘﻲ ﺃﻗﺎﻤﻬﺎ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺘﺭﺍﻋﻲ ﺃﻭل ﻤﺎ ﺘﺭﺍﻋـﻲ‬
‫ﺤﻘﻭﻕ ﺍﻝ ‪‬ﺩﻴ‪‬ﻥ ﻭﻭﺍﺠﺒﺎﺘﻪ ﻭﺇﻥ ﺘﻌﺩﻯ ﺫﻝﻙ ﺍﻝﻤﺼﺎﻝﺢ ﺍﻝﺩﻨﻴﻭﻴﺔ ﺍﻷﺨﺭﻯ ﺍﻝﻤﺭﻋﻴﺔ ﻓﻲ ﻨﻅـﺭ‬
‫ﻼ ﻓﻲ ﺴﻴﺭﺘﻪ ﺼـﻠﻰ ﺍﷲ‬
‫ﺍﻝﺩﻭل ﻭﺍﻝﺤﻜﻭﻤﺎﺕ ﻭﺍﻝﺴﻴﺎﺴﺎﺕ ﺍﻝﻤﻌﺎﺼﺭﺓ‪ ،‬ﻭﺴﻨﺠﺩ ﺫﻝﻙ ﻤﺎﺜ ﹰ‬
‫ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪! . .‬‬
‫ﻗﺎل ﺍﺒﻥ ﺨﻠﺩﻭﻥ ‪ -‬ﺭﺤﻤﻪ ﺍﷲ –‪:‬‬
‫" ﺍﻝﺨﻠﻴﻔﺔ ﻻ ﻴﺘﻤﻴﺯ ﻋﻥ ﺴﺎﺌﺭ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺇﻻﹼ ﻤﻥ ﺤﻴﺙ ﻜﻭﻨﻪ ﻤﻨﻔﱢﺫﹰﺍ ﻝﻸﺤﻜﺎﻡ ﻭﺤﺎﺭﺴـ ﹰﺎ‬
‫ﻝﻠﺩﻴﻥ"‪.‬‬
‫ﻋﻨﺩ ﺤﺩﻴﺜﻨﺎ ﻋﻥ ﺩﻭﻝﺔ ﺇﺴﻼﻤﻴﺔ ﺘﻘﻭﻡ ﻋﻠﻰ ﺃﺭﺽ ﺍﻝﻌﺭﺍﻕ ﻋﻠﻴﻨﺎ ﺃﻥ ﻨﻀﻊ ﻓﻲ ﺍﻝﺤـﺴﺒﺎﻥ‬
‫ﻋﺩﺩﹰﺍ ﻤﻥ ﺍﻷﻤﻭﺭ ﺍﻝﺘﻲ ﺘﻠﻌﺏ ﺩﻭﺭﹰﺍ ﺃﻜﻴﺩﹰﺍ ﻓﻲ ﺘﺤﺩﻴﺩ ﻤﺭﺍﺤل ﻫﺫﺍ ﺍﻹﻋـﻼﻥ ﻭﻁﺭﻴﻘـﺔ‬
‫ﻅﻬﻭﺭﻩ ﻭﻭﻻﺩﺘﻪ‪ ،‬ﺍﺴﺘﻨﺎﺩﹰﺍ ﻝﻠﻅﺭﻭﻑ ﻭﺍﻷﻭﻀﺎﻉ ﺍﻝﻤﺤﻴﻁﺔ ﺒﻬﺫﺍ ﺍﻹﻋﻼﻥ ﻭﺍﻝﻅﻬﻭﺭ‪:‬‬
‫‪ _١‬ﺍﻝﺩﻭﻝﺔ ﺍﻝﻨﺎﺸﺌﺔ ﺘﺸﻕ ﻁﺭﻴﻘﻬﺎ ﻝﻠﺤﻴﺎﺓ ﻓﻲ ﺠﻭ ﻤﺤﻔﻭﻑ ﺒﺎﻝﺼﻌﺎﺏ‪ ،‬ﻓﻬﻲ ﻋﻠﻰ ﺨـﻁ‬
‫ﺍﻝﻤﻭﺍﺠﻬﺔ ﺍﻷﻭل ﻤﻊ ﺨﺼﻭﻤﻬﺎ ﺍﻝﺼﻠﻴﺒﻴﻥ ﻭﺍﻝﻤﺭﺘﺩﻴﻥ ﻓﻲ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﻭﺍﻝﺫﻴﻥ ﺃﻋﻠﻨﻭﺍ ﻤﻨـﺫ‬
‫ﺒﺩﺍﻴﺔ ﺍﻝﺤﺭﺏ ﺃﻫﺩﺍﻓﻬﻡ ﻓﻲ ﺇﺴﻘﺎﻁ ﺃﻱ ﻤﺤﺎﻭﻝﺔ ﺇﺴﻼﻤﻴﺔ ﺘﺭﻴﺩ ﺘﻁﺒﻴﻕ ﺍﻝـﺸﺭﻴﻌﺔ ﻭﺭﻓـﻊ‬
‫ﻝﻭﺍﺀ ﺍﻝﺘﻭﺤﻴﺩ‪ ،‬ﻭﻓﻲ ﻫﺫﺍ ﻤﻥ ﺍﻝﻌﻨﺎﺀ ﺍﻝﺫﻱ ﺴﺘﺘﻜﺒﺩﻩ ﺍﻝﺩﻭﻝﺔ ﺍﻝﻤﺒﺎﺭﻜﺔ ﺍﻝﺸﻲﺀ ﺍﻝﻜﺜﻴﺭ‪.‬‬

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‫‪_٢‬ﺍﻝﺩﻭﻝﺔ ﺍﻝﻨﺎﺸﺌﺔ ﻝﻡ ﺘﺘﺴﻠﻡ ﺃﻱ ﻤﻴﺭﺍﺙ ﻤﻥ ﺩﻭﻝﺔ ﺴﺒﻘﺘﻬﺎ‪ ،‬ﻓﻬﻭ ﺒﻨﺎﺀ ﺇﺴﻼﻤﻲ ﻴﻨـﺘﻬﺽ‬
‫ﻤﻥ ﻭﺍﻗﻊ ﺠﺎﻫﻠﻲ ﺃﺸﺒﻪ ﻤﺎ ﻴﻜﻭﻥ ﻓﻲ ﻤﻼﻤﺤﻪ ﺒﻤﺭﺍﺤل ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻷﻭﻝﻰ ﺍﻝﺘـﻲ‬
‫ﺃﻗﺎﻤﻬﺎ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻤﻥ ﺭﺤﻡ ﺍﻝﺠﺎﻫﻠﻴﺔ‪ ،‬ﻓﺎﻝﻨﻅﺎﻡ ﺍﻝﺫﻱ ﻜﺎﻥ ﻴﺤﻜﻡ ﺍﻝﻌﺭﺍﻕ‬
‫ﻨﻅﺎﻡ ﺒﻌﺜﻲ ﻜﺎﻓﺭ‪ ،‬ﺜﻡ ﺠﺎﺀ ﺒﻌﺩﻩ ﺍﻝﻐﺯﻭ ﺍﻝﺼﻠﻴﺒﻲ ﺒﺭﻓﻘـﺔ ﺜﻠﺘـﻪ ﺍﻝﻌﻤﻴﻠـﺔ ﺍﻝﻤـﺴﺘﺄﺠﺭﺓ‬
‫ﻝﻺﺸﺭﺍﻑ ﻋﻠﻰ ﻨﺸﺭ ﺍﻝﻜﻔﺭ ﺍﻝﻌﺎﻝﻤﻲ ﻓﻲ ﺍﻝﻤﻨﻁﻘﺔ ﻭﺘﺭﺴﻴﺦ ﻤﻌﺎﻝﻡ ﺍﻝﺠﺎﻫﻠﻴﺔ ﺍﻝﻤﻌﺎﺼـﺭﺓ‬
‫ﺍﻝﻤﺘﻤﺜﻠﺔ ﺒﺎﻝﺩﻴﻤﻘﺭﺍﻁﻴﺔ‪ ،‬ﺃﻱ ﺃﻥ ﺍﻝﺩﻭﻝﺔ ﺍﻝﻭﻝﻴﺩﺓ ﺘﺅﺴﺱ ﺒﻨﻴﺎﻨﻬﺎ ﻤﻥ ﺍﻝﺠﺫﻭﺭ‪ ،‬ﻭﻫﺫﺍ ﻴﺭﻓـﻊ‬
‫ﺍﻝﻜﻠﻔﺔ ﻓﻲ ﺤﻘﻬﺎ ﻋﻠـﻰ ﻜﺎﻓـﺔ ﺍﻝﻤـﺴﺘﻭﻴﺎﺕ ﺍﻹﺩﺍﺭﻴـﺔ ﻭﺍﻝﻌـﺴﻜﺭﻴﺔ ﻭﺍﻻﻗﺘـﺼﺎﺩﻴﺔ‬
‫ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﻓﻬﻲ ﺒﺩﺍﻴﺔ ﻤﻥ ﺍﻝﺼﻔﺭ ﻜﻤﺎ ﻴﻘﺎل‪.‬‬
‫ﻭﻤﺎ ﺃﻋﻨﻴﻪ ﻫﻨﺎ ﺃﻥ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻝﺠﺩﻴﺩﺓ ﻝﻥ ﺘﻜﻭﻥ ﻜﺄﻱ ﺩﻭﻝـﺔ ﻤﻌﺎﺼـﺭﺓ ﺘـﻨﻌﻡ‬
‫ﺒﺎﻻﺴﺘﻘﺭﺍﺭ ﺍﻝﺘﺎﻡ ﻭﺍﻷﻤﻥ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻝﺴﻴﺎﺴﻲ ﻭﺍﻻﺠﺘﻤـﺎﻋﻲ _ ﻁﺒﻌـ ﹰﺎ ﻫـﺫﺍ ﻓـﻲ‬
‫ﻤﺭﺍﺤﻠﻬﺎ ﺍﻷﻭﻝﻰ _ ﻭﺫﻝﻙ ﻨﻅﺭﹰﺍ ﻝﻼﻋﺘﺒﺎﺭﺍﺕ ﺍﻝﺴﺎﻝﻔﺔ‪ ،‬ﻭﺍﻝﺘﻲ ﻤﻥ ﺸﺄﻨﻬﺎ ﺃﻥ ﺘﻌﻴﻕ ﺍﻝﻜﺜﻴﺭ‬
‫ﻤﻥ ﺍﻝﺠﻬﻭﺩ ﻓﻲ ﻫﺫﺍ ﺍﻝﺴﺒﻴل‪ ،‬ﻭﻝﻜﻥ ﻤﻊ ﻫﺫﺍ ﻴﺒﻘﻰ ﺍﻝﻤﻌﻠﹶﻡ ﺍﻝﻬﺎﻡ ﺍﻝﺫﻱ ﻴﺘﻴﺢ ﻝﻠﻤﺠﺎﻫـﺩﻴﻥ‬
‫ﺒﻨﺎﺀ ﺍﻝﻘﺎﻋﺩﺓ ﺍﻷﺴﺎﺴﻴﺔ ﻝﺩﻭﻝﺘﻬﻡ ﺍﻝﻤﻨﺸﻭﺩﺓ ﻭﻓﻘﺎ ﻷﺩﻨﻰ ﺍﻝﻤﺴﺘﻭﻴﺎﺕ ﻋﻠﻰ ﺃﻗـل ﺘﻘـﺩﻴﺭ‪،‬‬
‫ﻭﻤﺴﺎﻴﺭﺓ ﻝﻠﻘﺩﺭﺓ ﺍﻝﻤﻤﻜﻨﺔ ﻭﺍﻝﻤﺘﺎﺤﺔ ﻫﻭ ﺍﻝﻌﻤل ﺒﺎﻝﻘﺎﻋﺩﺓ "ﻤﺎ ﻻ ﻴـﺩﺭﻙ ﻜﻠـﻪ ﻻ ﻴﺘـﺭﻙ‬
‫ﺠﻠﻪ"‪.‬‬
‫ﻭﻝﻜﻥ ﻤﺎ ﺍﻝﺫﻱ ﻴﺩﻋﻭﻨﺎ ﻝﻺﻋﻼﻥ ﻋﻥ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺍﻝﻌـﺭﺍﻕ‪ ،‬ﻓﻬـل ﺁﻥ ﺍﻷﻭﺍﻥ‬
‫ﻝﺫﻝﻙ ؟ ﻭﻫل ﻭﺼل ﺍﻝﻤﺠﺎﻫﺩﻭﻥ ﻝﻠﻤﺴﺘﻭﻯ ﺍﻝﻤﻁﻠﻭﺏ ﺍﻝﺫﻱ ﻴـﺅﻫﻠﻬﻡ ﻝﻠﻘﻴـﺎﻡ ﺒﺄﻋﺒـﺎﺀ‬
‫ﺍﻝﺘﻤﻜﻴﻥ ﻭﻤﺴﺅﻭﻝﻴﺎﺘﻪ ؟‬
‫ﻨﻘﻭل‪ :‬ﺠﻭﺍﺒﻨﺎ ﻻ ﻴﻨﻌﻜﺱ ﻋﻥ ﺭﺅﻯ ﺘﻨﻅﻴﺭﻴﺔ ﺒﺤﺘﺔ ﻜﻤﺎ ﻫـﻲ ﺍﻝﻌـﺎﺩﺓ ﻓـﻲ ﺃﺒﺤـﺎﺙ‬
‫ﺍﻝﻤﻨﺘﺴﺒﻴﻥ ﻝﻠﻌﻠﻡ ﻭﺍﻝﺩﻋﻭﺓ ﻭﺍﻝﻔﻜﺭ‪ ،‬ﻓﻨﺤﻥ ﺘﻴﺎﺭ ﻋﺎﻤل‪ ،‬ﻴﺘﺤـﺭﻙ ﻓـﻲ ﺍﻝﻭﺍﻗـﻊ ﺒﻘـﻭﺓ‪،‬‬
‫ﻭﻴﻨﺨﺭﻁ ﻓﻲ ﻤﻭﺍﺠﻬﺔ ﻤﻊ ﻜل ﺘﺤﺩﻴﺎﺘﻪ ﻭﻤﻌﺘﺭﻜﺎﺘﻪ‪ ،‬ﻭﻴﺘﺸﻌﺏ ﻓﻲ ﺒﺭﺍﻤﺠﻪ ﻭﻤـﺸﺎﺭﻴﻌﻪ‬
‫ﺒﺤﺴﺏ ﻤﺎ ﺘﻤﻠﻴﻪ ﻤﺼﺎﻝﺢ ﺍﻝﻤﺸﺭﻭﻉ ﺍﻝﺠﻬﺎﺩﻱ‪ ،‬ﻭﻴﻤﺘﻠﻙ ﺍﻝﺠﺭﺃﺓ ﺍﻝﻜﺎﻓﻴﺔ ﻝﺘﺤﻤل ﺍﻷﻋﺒـﺎﺀ‬
‫ﻭﺍﻝﻤﺴﺅﻭﻝﻴﺎﺕ ﻤﻬﻤﺎ ﻜﺎﻨﺕ ﻭﻻ ﺒﺩ‪ ،‬ﻓﻘﺩ ﺒﺫل ﺃﺒﻨﺎﺀ ﻫﺫﺍ ﺍﻝﻤﻨﻬﺞ ﺍﻝﻜﺜﻴـﺭ ﻤـﻥ ﺩﻤـﺎﺌﻬﻡ‬
‫ﻭﻤﻬﺠﻬﻡ ﺤﺘﻰ ﻭﺼل ﺒﻬﻡ ﺍﻝﺤﺎل ﺇﻝﻰ ﻤﺎ ﻴﺭﺍﻫﺎ ﺍﻝﻨﺎﺱ ﻤﻥ ﺍﻝﻌﺯ ﻭﺍﻝﺘﻤﻜﻴﻥ ﺒﻔـﻀل ﺍﷲ‬
‫ﻭﻤﻨﺘﻪ‪ ،‬ﻭﺇﺠﺎﺒﺘﻨﺎ ﻋﻠﻰ ﺃﻱ ﺘﺴﺎﺅﻻﺕ ﺘﺜﺎﺭ ﺤﻭل ﺨﻁﻁﻨﺎ ﻭﺒﺭﺍﻤﺠﻨﺎ ﺴﻴﻨﺒﻊ ﺒﺎﻝﺘﺄﻜﻴﺩ ﻤـﻥ‬
‫ﻅﺭﻭﻓﻨﺎ ﺍﻝﻭﺍﻗﻌﻴﺔ ﻭﺍﻝﻤﻭﻗﻑ ﺍﻝﺫﻱ ﻴﻨﺎﺴﺏ ﺍﻝﻤﺼﻠﺤﺔ ﺍﻝﺠﻬﺎﺩﻴﺔ ﻓﻲ ﺍﻝﻤﻘﺎﻡ ﺍﻷﻭل ﻭﻴﺨـﺩﻡ‬

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‫ﺍﺴﺘﻤﺭﺍﺭ ﺍﻝﺠﻬﺎﺩ ﻭﺯﻴﺎﺩﺓ ﻤﻜﺎﺴﺒﻪ ﻭﺜﻤﺭﺍﺘﻪ‪ ،‬ﻓﺎﻹﺠﺎﺒﺔ ﻝﻴﺴﺕ ﺒﺤﺜ ﹰﺎ ﺸﺭﻋﻴ ﹰﺎ ﺒﻘﺩﺭ ﻤﺎ ﻫـﻲ‬
‫ﺭﺅﻴﺔ ﺘﻌﻜﺱ ﻨﻅﺭﺓ ﺍﻝﻘﻴﺎﺩﺓ ﺍﻝﺠﻬﺎﺩﻴﺔ ﻝﻠﻭﺍﻗﻊ ﻭﺘﺤﻤل ﻓـﻲ ﻁﻴﺎﺘﻬـﺎ ﺍﻝﺤﻠـﻭل ﺍﻷﻨـﺴﺏ‬
‫ﻝﻤﺸﺭﻭﻉ ﺍﻝﺠﻬﺎﺩ ﻀﻤﻥ ﺤﻘﻭل ﺍﻷﻝﻐﺎﻡ ﺍﻝﺘﻲ ﻴﺴﻴﺭ ﻓﻴﻬﺎ ﻭﺍﻝﻌﻭﺍﺌـﻕ ﻭﺍﻝـﺼﻌﺎﺏ ﺍﻝﺘـﻲ‬
‫ﻴﺘﺨﻁﺎﻫﺎ‪.‬‬
‫ﻭﻨﻘﻭل ﻝﻤﻥ ﺍﺴﺘﺯﻝﺘﻬﻡ ﺃﻨﻔﺴﻬﻡ ﻓﺴﺎﺭﻋﻭﺍ ﻝﻠﻁﻌﻥ ﻭﺍﻝﺘﺸﻐﻴﺏ ﻋﻠﻰ ﺒﺎﺩﺭﺓ ﺍﻝﺩﻭﻝﺔ ﺍﻝﻤﺒﺎﺭﻜﺔ‬
‫ﺒﺈﺫﻥ ﺍﷲ‪ ،‬ﻨﻘﻭل ﻨﺤﻥ ﻋﻠﻰ ﻋﻠﻡ ﺒﻤﻼﺒﺴﺎﺕ ﺍﻝﻭﺍﻗﻊ ﻭﻅﺭﻭﻓﻪ ﺍﻝﻘﺎﺴﻴﺔ ﻭﺍﻝﺼﻌﺒﺔ‪ ،‬ﻭﺍﻝﻘﺭﺍﺭ‬
‫ﺍﻝﺠﻬﺎﺩﻱ ﺍﻝﺫﻱ ﻴﻔﺼل ﻓﻲ ﺃﻱ ﻤﻌﺭﻜﺔ ﻫﻭ ﻗﺭﺍﺭ ﺼﻌﺏ ﻭﻤﺼﻴﺭﻱ ﻭﻻ ﺸﻙ‪ ،‬ﻭﻨﺤـﻥ‬
‫ﻥ ﺍﷲ‬
‫ﻨﺅﻤﻥ ﺒﺫﻝﻙ ﻭﻨﺴﺘﻴﻘﻨﻪ‪ ،‬ﻭﻝﻜﻥ ﺍﻝﻤﻌﺭﻜﺔ ﻷﺼﺤﺎﺒﻬﺎ ﻭﻝﻤﻥ ﻴﺨﻭﺽ ﻏﻤﺎﺭﻫﺎ‪ ،‬ﻭﻗﺩ ﻤ ‪‬‬
‫ﻋﻠﻰ ﺍﻝﻁﺎﺌﻔﺔ ﺍﻝﻤﺠﺎﻫﺩﺓ ﻤﻥ ﺃﺒﻨﺎﺀ ﻤﺠﻠﺱ ﺸﻭﺭﻯ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ‪ ،‬ﺃﻥ ﻴﻨﺒﺭﻭﺍ ﺒﺠﺭﺃﺓ ﻤﻨﻘﻁﻌﺔ‬
‫ﺍﻝﻨﻅﻴﺭ ﻝﺼﺩ ﺍﻝﻌﺩﻭﺍﻥ ﺍﻝﺼﻠﻴﺒﻲ ﻋﻠﻰ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﻭﺇﺤﺒﺎﻁ ﺍﻝﻜﺜﻴﺭ ﺍﻝﻜﺜﻴﺭ ﻤﻥ ﺍﻝﻤـﺅﺍﻤﺭﺍﺕ‬
‫ﻭﺍﻝﺩﺴﺎﺌﺱ ﺍﻝﺘﻲ ﺘﺴﺘﻬﺩﻑ ﺍﻹﺴﻼﻡ ﻭﺍﻝﻤﺴﻠﻤﻴﻥ‪ ،‬ﻭﻜﺎﻥ ﺫﻝﻙ ﺴﺒﺒ ﹰﺎ ﻭﺍﻀـﺤ ﹰﺎ ﻹﻤـﺴﺎﻜﻬﻡ‬
‫ﺯﻤﺎﻡ ﺍﻝﻤﺒﺎﺩﺭﺓ ﻓﻲ ﻜﺜﻴﺭ ﻤﻥ ﺍﻷﻤﻭﺭ‪ ،‬ﻭﻤﻊ ﺼﻌﻭﺒﺔ ﺍﻝﻅﺭﻑ ﻭﻗﺴﻭﺓ ﺍﻝﻤﻌﺭﻜـﺔ ﺘﺒﻘـﻰ‬
‫ﺍﻝﻘﺭﺍﺭﺕ ﺍﻝﻤﺼﻴﺭﻴﺔ ﺭﺍﺠﻌﺔ ﻝﻤﻥ ﺍﻨﺘﻬﺕ ﺇﻝﻴﻪ ﻤﻌﺎﻗﺩ ﺍﻷﻤﻭﺭ ﻭﺃﺯﻤﺘﻬﺎ‪ ،‬ﻭﺇﻥ ﻜﺎﻥ ﺍﻷﻝﻴﻕ‬
‫ﻭﺍﻷﻨﺴﺏ ﻓﻲ ﺍﻝﺸﺭﻉ ﻭﺍﻝﻌﻘل ﺃﻥ ﺘﻜﻭﻥ ﺍﻷﻤﻭﺭ ﻋﻠﻰ ﻏﻴﺭ ﻫﺫﺍ ﺍﻝﻭﺠﻪ ـ ﻜﻤﺎ ﺴـﻴﻅﻬﺭ‬
‫ﻓﻲ ﻁﺭﻴﻘﺔ ﺘﻨﺼﻴﺏ ﺍﻹﻤﺎﺭﺓ _ ﻭﻝﻜﻥ ﻅﺭﻭﻑ ﺍﻝﻤﻌﺭﻜﺔ ﺘﻤﻠﻲ ﺴﻠﻭﻜ ﹰﺎ ﺍﻀﻁﺭﺍﺭﻴ ﹰﺎ ﻓـﻲ‬
‫ﻜﺜﻴﺭ ﻤﻥ ﺍﻝﺼﻌﺩ ﻭ ﺍﻻﺘﺠﺎﻫﺎﺕ‪ ،‬ﻭﻴﺘﺤﺘﻡ ﻋﻠﻰ ﻗﺎﺩﺓ ﺍﻝﺠﻬﺎﺩ ﻭﺃﻋﻴﺎﻥ ﺍﻝﻁﺎﺌﻔﺔ ﺍﻝﻤﺠﺎﻫـﺩﺓ‬
‫ﻓﻲ ﺃﺭﺽ ﺍﻝﻤﻴﺩﺍﻥ ﺃﻥ ﻴﺘﺨﺫﻭﺍ ﺩﻭﺭﹰﺍ ﺤﺎﺴﻤﺎﹰ ﻭﻤﺅﺜﺭﹰﺍ ﻝﻜﻭﻨﻬﻡ ﻫﻡ ﺍﻷﻜﺜﺭ ﺤﺭﻜﺔ ﻭﻗـﻭﺓ‪،‬‬
‫ﻭﻫﻡ ﺍﻷﺠﺩﺭ ﻓﻲ ﺼﻨﺎﻋﺔ ﺍﻝﻘﺭﺍﺭ ﻭﺘﻭﺠﻴﻪ ﺍﻝﺴﺎﺤﺔ‪ ،‬ﻭﺒﻤﻌﻨﻰ ﺃﻜﺜﺭ ﺼﺭﺍﺤﺔ ﻫـﻡ ﺃﻫـل‬
‫ﺍﻝﺴﻠﻁﺔ ﻓﻲ ﺍﻝﻭﺍﻗﻊ ﺍﻝﻌﻤﻠﻲ‪ ،‬ﻭﻫﺫﺍ ﻓﻀل ﻤﻥ ﺍﷲ ﺤﺒﺎﻫﻡ ﺒﻪ‪ ،‬ﻝﺫﺍ ﻓﻼ ﻋﺠﺏ ﺃﻥ ﺘﺘـﺸﻜل‬
‫ﺍﻝﻘﺭﺍﺭﺕ ﻭﻓﻘ ﹰﺎ ﻝﺭﺅﺍﻫﻡ ﻭﺨﻁﻁﻬﻡ‪ ،‬ﻭﻫﻡ ﻴﺼﺩﺭﻭﻥ ﻓﻲ ﺫﻝﻙ ﻋﻥ ﻗﻭﺍﻋﺩ ﺍﻝﻤﺼﻠﺤﺔ‪ ،‬ﺍﻝﺘﻲ‬
‫ﺘﺭﺠﻊ ﻓﻲ ﻤﻭﺍﺯﻴﻨﻬﺎ ﻭﻤﻌﺎﻴﻴﺭﻫﺎ ﻷﻫل ﺍﻝﺨﺒﺭﺓ ﻓﻲ ﺍﻝﻤﻴﺩﺍﻥ ﻭﺃﺼﺤﺎﺏ ﺍﻝﻘﻭﺓ ﻭ ﺍﻝـﺸﻭﻜﺔ‬
‫ﺍﻝﺫﻴﻥ ﺘﻨﺘﻬﻲ ﺇﻝﻴﻬﻡ ﺍﻷﻤﻭﺭ‪ ،‬ﻭﺍﻝﺨﻼﺼﺔ ﺃﻥ ﺼﻌﻭﺩ ﻫﺫﺍ ﺍﻝﻤﺭﻜﺏ ﺍﻝﺼﻌﺏ‪ ،‬ﻭﺍﻨﺘﻬﺎﺝ ﻫﺫﺍ‬
‫ﺍﻝﻤﺴﻠﻙ ﺍﻝﺸﺎﻕ ﻴﺘﺄﺘﻰ ﻋﻥ ﺤﺼﻴﻠﺔ ﻤﻥ ﺍﻝﺘﻘﺩﻴﺭﺍﺕ ﻭﺍﻻﺴﺘـﺸﻔﺎﻓﺎﺕ ﻭﺍﻝـﺭﺅﻯ ﻝﻭﺍﻗـﻊ‬
‫ﺍﻷﺤﺩﺍﺙ ﻭﻤﺴﺘﻘﺒﻠﻬﺎ‪ ،‬ﻭﻫﻭ ﺨﻁﻭﺓ ﻻ ﻨﻌﺩﻫﺎ ﺃﻗل ﺨﻁﻭﺭ ﹰﺓ ﻭﺇﺜﺨﺎﻨ ﹰﺎ ﻭﺇﺭﻏﺎﻤ ﹰﺎ ﻷﻋﺩﺍﺌﻨﺎ ﻤﻤﺎ‬
‫ﺃﺫﻗﻨﺎﻩ ﺇﻴﺎﻩ ﻤﻥ ﻗﺒل‪ ،‬ﺒل ﻫﻭ ﻋﻠﻰ ﺨﻠﻭﻩ ﻋﻥ ﺍﻝﺒﺭﻨﺎﻤﺞ ﺍﻝﻌـﺴﻜﺭﻱ ﺍﻝﻤﺘﻤﻴـﺯ ﺇﻻ ﺃﻨـﻪ‬
‫ﺴﻴﺸﻜل ﺍﻝﻀﺭﺒﺔ ﺍﻝﺴﻴﺎﺴﻴﺔ ﺍﻝﻜﺒﺭﻯ‪ ،‬ﻭﺍﻝﺼﺩﻤﺔ ﺍﻝﻌﻅﻤﻰ ﻝﻠﻌﺩﻭ ﺇﺜﺭ ﻭﻗـﻭﻉ ﻤـﺎ ﻜـﺎﻥ‬

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‫ﻴﺨﺸﺎﻩ‪ ،‬ﻭﻫﻭ ﻴﻠﺘﻘﻁ ﺃﻨﻔﺎﺴﻪ ﺍﻷﺨﻴﺭﺓ ﻋﻠﻰ ﺃﺭﺽ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﻤﻤﺎ ﺴﻴﺅﺩﻱ ﺤـﺴﺒﻤﺎ ﻨـﺭﻯ‬
‫ﻝﻔﺸل ﻝﻡ ﻴﻌﻬﺩ ﻤﻥ ﻗﺒل ﻓﻲ ﻤﻨﻅﻭﻤﺔ ﺍﻷﻫﺩﺍﻑ ﺍﻹﺴﺘﺭﺍﺘﻴﺠﻴﺔ ﺍﻝﺘﻲ ﻴﺒﺫل ﺍﻝﻌﺩﻭ ﺃﻗـﺼﻰ‬
‫ﻁﺎﻗﺎﺘﻪ ﻭﺇﻤﻜﺎﻨﺎﺘﻪ ﺍﻝﻤﺎﺩﻴﺔ ﻭﺍﻝﺒﺸﺭﻴﺔ ﻷﺠل ﺇﻨﺠﺎﺤﻬﺎ‪ ،‬ﻭﺍﷲ ﻏﺎﻝﺏ ﻋﻠﻰ ﺃﻤﺭﻩ ﻭﻝﻜﻥ ﺃﻜﺜﺭ‬
‫ﺍﻝﻨﺎﺱ ﻻ ﻴﻌﻠﻤﻭﻥ‪.‬‬
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 ‫ﻨﺒﺫﺓ ﻤﺨﺘﺼﺭﺓ ﻋﻥ ﺍﻝﻁﺭﻴﻘﺔ ﺍﻝﺸﺭﻋﻴﺔ ﻓﻲ ﺘﻨﺼﻴﺏ ﺍﻹﻤﺎﺭﺓ‬

‫ﺍﺘﻔﻕ ﺃﻫل ﺍﻝﻌﻠﻡ ﻋﻠﻰ ﺃﻥ ﺍﻹﻤﺎﻤﺔ ﺘﹸﻨﺼ‪‬ﺏ ﻭﻓﻘ ﹰﺎ ﻝﻁﺭﻕ ﺜﻼﺜﺔ )ﺭﺍﺠﻊ ﺍﻷﺤﻜﺎﻡ ﺍﻝﺴﻠﻁﺎﻨﻴﺔ‬
‫ﻝﻠﻤﺎﻭﺭﺩﻱ‪ ،‬ﻏﻴﺎﺙ ﺍﻷﻤﻡ ﻝﻠﺠﻭﻴﻨﻲ(‪:‬‬
‫ﺍﻷﻭل‪ :‬ﻋﻥ ﻁﺭﻴﻕ ﺒﻴﻌﺔ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﻤﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻝﺭﺠل ﻴﺨﺘﺎﺭﻭﻨﻪ ﺍﻜﺘﻤﻠﺕ ﻓﻲ‬
‫ﺤﻘﻪ ﺼﻔﺎﺕ ﺍﻷﻫﻠﻴﺔ ﺍﻝﻤﻁﻠﻭﺒﺔ ﻝﻺﻤﺎﻤﺔ‪.‬‬
‫ﺍﻝﺜﺎﻨﻲ‪ :‬ﻋﻥ ﻁﺭﻴﻕ ﻋﻬﺩ ﺍﻹﻤﺎﻡ ﻝﺭﺠل ﻤﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻤﻥ ﺒﻌﺩﻩ‪ ،‬ﺃﻭ ﻝﻌﺩﺩ ﻤﻨﻬﻡ ﻴﺨﺘـﺎﺭ‬
‫ﻤﻨﻬﻡ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﺇﻤﺎﻤ ﹰﺎ‪.‬‬
‫ﺍﻝﺜﺎﻝﺙ‪ :‬ﻋﻥ ﻁﺭﻴﻕ ﺍﻝﻐﻠﺒﺔ ﻭﺍﻝﻘﻬﺭ ﺒﺎﻝﺴﻴﻑ‪ ،‬ﻋﻨﺩ ﺤﻠﻭل ﺍﻝﻔﺘﻥ ﻭﺨﻠـﻭ ﺍﻝﺯﻤـﺎﻥ ﻋـﻥ‬
‫ﺍﻹﻤﺎﻡ‪ ،‬ﻭﺘﺒﺎﻁﺅ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﻋﻥ ﺘﻨﺼﻴﺒﻪ‪ ،‬ﻓﻴﺸﺭﻉ ﻭﻗﺘﻬﺎ ﻝﻤﻥ ﺘﻐﻠﺏ ﺒﺴﻴﻔﻪ ﻤـﻥ‬
‫ﺍﻝﻤﺴﻠﻤﻴﻥ ﻭﺩﻋﺎ ﻝﻠﺒﻴﻌﺔ ﻭﺃﻅﻬﺭ ﺍﻝﺸﻭﻜﺔ ﻭﺍﻷﺘﺒﺎﻉ ﺃﻥ ﻴﺼﻴﺭ ﺃﻤﻴﺭﹰﺍ ﻝﻠﻤـﺅﻤﻨﻴﻥ‪ ،‬ﺘﺠـﺏ‬
‫ﻁﺎﻋﺘﻪ ﻭﺒﻴﻌﺘﻪ ﻭﻻ ﻴﺤل ﻷﺤﺩ ﻤﻨﺎﺯﻋﺘﻪ‪.‬‬
‫ﻭﺃﻋﻨﻲ ﺒﻜﻼﻤﻲ ﻋﻥ ﺍﺘﻔﺎﻕ ﺃﻫل ﺍﻝﻌﻠﻡ ﺒﻤﺸﺭﻭﻋﻴﺔ ﺍﻝﻁﺭﻕ ﺍﻝﺜﻼﺙ‪ ،‬ﺃﻱ ﺒﻤﺎ ﻨﺼ‪‬ﻭﺍ ﻋﻠﻴﻪ‬
‫ﻤﻥ ﺍﻝﺼﻭﺭ ﻭﺍﻝﺘﻭﺼﻴﻔﺎﺕ ﺍﻝﻤﻘﻁﻭﻉ ﺒﻘﺒﻭﻝﻬﺎ ﻋﻨﺩﻫﻡ‪ ،‬ﻓﺎﻝﻨﺎﻅﺭ ﻓﻲ ﻜﺘﺒﻬﻡ ﻴﺠﺩ ﺃﻥ ﺃﻏﻠﺏ‬
‫ﻜﻼﻤﻬﻡ ﻴﺩﻭﺭ ﻋﻥ ﺍﻝﻁﺭﻴﻘﻴﻥ ﺍﻷﻭﻝﻴﻴﻥ‪ ،‬ﺃﻱ ﺤﻭل ﻁﺭﻴﻕ ﺒﻴﻌﺔ ﺃﻫـل ﺍﻝﺤـل ﻭﺍﻝﻌﻘـﺩ‪،‬‬
‫ﻭﻁﺭﻴﻕ ﺍﻝﻌﻬﺩ ﻤﻥ ﺇﻤﺎﻡ ﺴﺎﺒﻕ‪ ،‬ﻭﺃﻤﺎ ﺍﻝﻁﺭﻴﻕ ﺍﻝﺜﺎﻝﺙ ﻓﻬﻭ ﻝﻴﺱ ﺠﺎﺩﺓ ﺃﺼـﻠﻴﺔ ﺘﻁـﺭﻕ‬
‫ﻋﻨﺩ ﺘﻨﺼﻴﺏ ﺍﻷﻤﻴﺭ ﻭﺇﻗﺎﻤﺔ ﺍﻝﺩﻭﻝﺔ‪ ،‬ﻭﻝﻜﻥ ﺼﻭﺭﺘﻬﺎ ﺘﺘﺄﺘﻰ ﺒﻤﻘﺘﻀﻰ ﺍﻝﺤﺎﺠﺔ ﻭﺩﻭﺍﻋﻴﻬﺎ‬
‫ﺍﻝﺘﻲ ﺘﻠﺢ ﻋﻠﻴﻬﺎ ﺍﻝﻭﻗﺎﺌﻊ ﻭﺍﻷﺤﺩﺍﺙ‪ ،‬ﻓﻴﺼﺒﺢ ﻫﺫﺍ ﺍﻝﻁﺭﻴﻕ ﺃﻱ ﺍﻹﻋـﻼﻥ ﺒﺎﻝﻤﻅـﺎﻫﺭﺓ‬
‫ﻭﺍﻝﻐﻠﺒﺔ ﻤﻤﺎ ﻻ ﺒﺩ ﻤﻨﻪ ﺸﺭﻋﺎﹰ‪ ،‬ﺒل ﻴﺘﻌﻴﻥ ﻓﻲ ﻜﺜﻴﺭ ﻤﻥ ﺍﻷﺤﻴﺎﻥ‪ ،‬ﻭﺍﻝﻤﻼﺒﺴﺎﺕ ﻭﺍﻝﻭﻗﺎﺌﻊ‬
‫ﺍﻝﺘﻲ ﺸﻜﻠﺕ ﺇﺭﻫﺎﺼ ﹰﺎ ﻝﻘﻴﺎﻡ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﺴﺘﻜﺸﻑ ﻝﻨﺎ ﺍﻝﻤﺯﻴﺩ ﻝﻔﻬﻡ ﻫﺫﻩ‬
‫ﺍﻝﺤﻘﻴﻘﺔ‪ ،‬ﺤﺴﺒﻤﺎ ﻴﺄﺘﻲ ﺒﻴﺎﻨﻪ‪.‬‬
‫ﻨﺠﺩ ﺍﻝﻜﺜﻴﺭ ﻤﻥ ﺃﻫل ﺍﻝﻌﻠﻡ ﻨﺼ‪‬ﻭﺍ ﻋﻠﻰ ﺸﺭﻋﻴﺔ ﺴﻠﻭﻙ ﺍﻝﻁﺭﻴﻕ ﺍﻝﺜﺎﻝـﺙ ﻓـﻲ ﺃﺤـﻭﺍل‬
‫ﺍﻝﻀﺭﻭﺭﺓ ﻭﺍﻷﺯﻤﺎﺕ‪ ،‬ﻤﺭﺍﻋﺎﺓ ﻝﻤﺼﺎﻝﺢ ﺍﻝ ‪‬ﺩﻴ‪‬ﻥ ﺍﻝﺫﻱ ﻻ ﻴﻘـﻭﻡ ﺇﻻ ﺒـﺸﻭﻜﺔ ﺘﻨـﺼﺭﻩ‬
‫ﻭﺘﺅﺍﺯﺭﻩ ﻭﻝﻭ ﻤﻥ ﻤﺘﻔﺭﺩ ﻤﺘﻅﺎﻫﺭ ﺒﺎﻝﻘﻭﺓ‪ ،‬ﻭﺇﻻ ﻋﻤﺕ ﺍﻝﻔﻭﻀﻰ ﻭﺍﻝﺒﻼﺒل‪ ،‬ﻝﻜﺜﺭﺓ ﺍﻵﺭﺍﺀ‬
‫ﻭﺘﻀﺎﺭﺏ ﺍﻷﻫﻭﺍﺀ ﻭﺍﺨﺘﻼﻑ ﺍﻝﻤﺼﺎﻝﺢ‪ ،‬ﻤﻤﺎ ﻴﺠﻌل ﻗﻴﺎﻡ ﺍﻝﺩﻭﻝﺔ ﺃﻤﺭﹰﺍ ﺃﺒﻌﺩ ﻤﻥ ﻨﺠـﻭﻡ‬
‫ﺍﻝﺴﻤﺎﺀ‪ ،‬ﻭﺃﺼﻌﺏ ﻤﻥ ﻭﻝﻭﺝ ﺍﻝﺠﻤل ﻓﻲ ﺴﻡ ﺍﻝﺨﻴﺎﻁ‪.‬‬

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‫ﻗﺎل ﺍﻹﻤﺎﻡ ﺃﺤﻤﺩ ﺒﻥ ﺤﻨﺒل ﺭﺤﻤﻪ ﺍﷲ ‪ ) :١١‬ﻭﻤﻥ ﻏﻠﺏ ﻋﻠﻴﻬﻡ ﺒﺎﻝﺴﻴﻑ ﺤﺘـﻰ ﺼـﺎﺭ‬
‫ل ﻷﺤﺩ ﻴﺅﻤﻥ ﺒﺎﷲ ﻭﺍﻝﻴﻭﻡ ﺍﻵﺨﺭ ‪ ،‬ﺃﻥ ﻴﺒﻴـﺕ‬
‫ﺨﻠﻴﻔﺔ ‪ ،‬ﻭﺴﻤﻲ ﺃﻤﻴﺭ ﺍﻝﻤﺅﻤﻨﻴﻥ ‪ ،‬ﻓﻼ ﻴﺤ ّ‬
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‫‪.‬‬ ‫ﻭﻻ ﻴﺭﺍﻩ ﺇﻤﺎﻤ‪‬ﺎ ( ﻭﻫﺫﺍ ﺍﻝﺫﻱ ﻗﺎﻝﻪ ﺍﻹﻤﺎﻡ ﺃﺤﻤﺩ ﻨﻘل ﺍﺒﻥ ﺒﻁﺎل ﺍﻹﺠﻤﺎﻉ ﻋﻠﻴﻪ‬
‫ﻭﻗﺎل ﺍﻝﻘﺭﻁﺒﻲ ﻓﻲ ﺍﻝﺘﻔﺴﻴﺭ‪:١٣‬‬
‫ﻓﺈﻥ ﺘﻐﻠﺏ ﻤ‪‬ﻥ ﻝﻪ ﺃﻫﻠﻴ‪‬ﺔ ﺍﻹﻤﺎﻤﺔ ﻭﺃﺨﺫﻫﺎ ﺒﺎﻝﻘﻬﺭ ﻭﺍﻝ ﹶﻐﻠﹶﺒﺔ ﻓﻘﺩ ﻗﻴل ﺇﻥ ﺫﻝﻙ ﻴﻜﻭﻥ ﻁﺭﻴﻘ ﹰﺎ‬
‫ﺭﺍﺒﻌﺎﹰ؛ ﻭﻗﺩ ﺴ‪‬ﺌل ﺴﻬل ﺒﻥ ﻋﺒﺩ ﺍﻝﻠﱠﻪ ﺍﻝﱡﺘﺴ‪ ‬ﹶﺘﺭِﻱ ‪ :‬ﻤﺎ ﻴﺠﺏ ﻋﻠﻴﻨﺎ ﻝﻤﻥ ﻏﻠﺏ ﻋﻠﻰ ﺒﻼﺩﻨـﺎ‬
‫ﻭﻫﻭ ﺇﻤﺎﻡ؟ ﻗﺎل ‪ :‬ﺘﺠﻴﺒﻪ ﻭﺘﺅﺩ‪‬ﻱ ﺇﻝﻴﻪ ﻤﺎ ﻴﻁﺎﻝﺒﻙ ﻤﻥ ﺤﻘﻪ ‪ ،‬ﻭﻻ ﺘﻨﻜﺭ ﻓﻌﺎﻝﻪ ﻭﻻ ﺘﻔـ ‪‬ﺭ‬
‫ﺨ ‪‬ﻭﻴ‪ِ ‬ﺯ ‪‬ﻤﻨﹾﺩﺍﺩ ‪ :‬ﻭﻝـﻭ‬
‫ﺴ ‪‬ﺭ ﻤﻥ ﺃﻤﺭ ﺍﻝﺩ‪‬ﻴﻥ ﻝﻡ ﹸﺘﻔﹾﺸﻪ ‪ .‬ﻭﻗﺎل ﺍﺒﻥ ﹸ‬
‫ﻤﻨﻪ ‪ ،‬ﻭﺇﺫﺍ ﺍﺌﺘﻤﻨﻙ ﻋﻠﻰ ِ‬
‫ﻭﺜﺏ ﻋﻠﻰ ﺍﻷﻤﺭ ﻤﻥ ﻴﺼﻠﺢ ﻝﻪ ﻤﻥ ﻏﻴﺭ ﻤﺸﻭﺭﺓ ﻭﻻ ﺍﺨﺘﻴﺎﺭ ﻭﺒﺎﻴﻊ ﻝﻪ ﺍﻝﻨﺎﺱ ﺘﻤ‪‬ﺕ ﻝﻪ‬
‫ﺍﻝ ‪‬ﺒﻴ‪‬ﻌﺔ ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻡ ‪ .‬ﺍﻨﺘﻬﻰ‪.‬‬
‫ﻭﻗﺎل ﺍﻝﺸﻴﺦ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﻝﻭﻫﺎﺏ ﺭﺤﻤﻪ ﺍﷲ ‪:١٤‬‬
‫) ﺍﻷﺌﻤﺔ ﻤﺠﻤﻌﻭﻥ ﻤﻥ ﻜل ﻤﺫﻫﺏ ﻋﻠﻰ ﺃﻥ ﻤﻥ ﺘﻐﻠﱠﺏ ﻋﻠﻰ ﺒﻠﺩ ﺃﻭ ﺒﻠﺩﺍﻥ ‪ ،‬ﻝﻪ ﺤﻜـﻡ‬
‫ﺍﻹﻤﺎﻡ ﻓﻲ ﺠﻤﻴﻊ ﺍﻷﺸﻴﺎﺀ ‪ ،‬ﻭﻝﻭﻻ ﻫﺫﺍ ﻤﺎ ﺍﺴﺘﻘﺎﻤﺕ ﺍﻝﺩﻨﻴﺎ ‪ ،‬ﻷﻥ ﺍﻝﻨﺎﺱ ﻤﻥ ﺯﻤﻥ ﻁﻭﻴل‬
‫ﻗﺒل ﺍﻹﻤﺎﻡ ﺃﺤﻤﺩ ﺇﻝﻰ ﻴﻭﻤﻨﺎ ﻫﺫﺍ ﻤﺎ ﺍﺠﺘﻤﻌﻭﺍ ﻋﻠﻰ ﺇﻤﺎﻡ ﻭﺍﺤﺩ ‪ ،‬ﻭﻻ ﻴﻌﺭﻓﻭﻥ ﺃﺤﺩ‪‬ﺍ ﻤـﻥ‬
‫ﺍﻝﻌﻠﻤﺎﺀ ﺫﻜﺭ ﺃﻥ ﺸﻴﺌًﺎ ﻤﻥ ﺍﻷﺤﻜﺎﻡ ﻻ ﻴﺼﺢ ﺇﻻ ﺒﺎﻹﻤﺎﻡ ﺍﻷﻋﻅﻡ ( ‪.‬‬
‫ﻭﻴﻼﺤﻅ ﻤﻥ ﻜﻼﻡ ﺍﻝﺸﻴﺦ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﻝﻭﻫﺎﺏ ﺭﺤﻤﻪ ﺍﷲ ‪ :‬ﺃﻨـﻪ ﻴﻌﺘﺒـﺭ ﺍﻝﻤﺘﻐﻠـﺏ‬
‫ﺤﺎﻜﻤ‪‬ﺎ ﺘﺠﺏ ﻁﺎﻋﺘﻪ ‪ ،‬ﻻ ﺇﻤﺎﻤ‪‬ﺎ ﻭﺨﻠﻴﻔﺔ ﻝﻠﻤﺴﻠﻤﻴﻥ ‪ ،‬ﻷﻨﻪ ﻝﻡ ﻴﺴﺘﻭﻑ ﺸﺭﻭﻁ ﺍﻹﻤﺎﻤـﺔ‬
‫ﻏﺎﻝﺒ‪‬ﺎ ‪ ،‬ﻭﻝﻡ ﺘﻨﻌﻘﺩ ﻝﻪ ﻤﻥ ﻁﺭﻴﻕ ﺸﺭﻋﻲ ‪ ،‬ﺒل ﺒﺎﻝﻘﻭﺓ ﻭﺍﻝﻘﻬﺭ ﻭﺍﻻﺴﺘﻴﻼﺀ ﻭﺍﻝﻐـﺼﺏ ‪،‬‬
‫ﻭﺍﻝﻐﺼﺏ ﺤﺭﺍﻡ ﻓﻲ ﺍﻹﺴﻼﻡ ‪ .‬ﻓﻠﻪ ﺤﻜﻡ ﺍﻹﻤﺎﻡ ﻴﻁﺎﻉ ﻓﻲ ﻁﺎﻋـﺔ ﺍﷲ ﻭﻴﺠﺎﻫـﺩ ﻤﻌـﻪ‬
‫ﻭﻴﺼﻠﻰ ﺨﻠﻔﻪ ‪ ،‬ﻭﻻ ﻴﺠﻭﺯ ﺍﻝﺨﺭﻭﺝ ﻋﻠﻴﻪ ‪ ،‬ﻭﺇﻥ ﻜﺎﻥ ﻋﻠﻴﻪ ﺇﺜﻡ ﻓﺈﺜﻤﻪ ﻋﻠـﻰ ﻨﻔـﺴﻪ ‪،‬‬

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‫‪ -‬ﺍﻷﺤﻜﺎﻡ ﺍﻝﺴﻠﻁﺎﻨﻴﺔ ﻷﺒﻲ ﻴﻌﻠﻰ )ﺹ ‪(٢٣‬‬
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‫‪ -‬ﺭﺍﺠﻊ ﻓﺘﺢ ﺍﻝﺒﺎﺭﻱ)‪(١٧/١‬‬
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‫‪(٣٠٢/١)-‬‬
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‫‪ -‬ﺍﻝﺩﺭﺭ ﺍﻝﺴﻨﻴﺔ )‪ . (٢٣٩/٧‬ﻭﻤﻤﻥ ﺫﻫﺏ ﺇﻝﻰ ﺍﻝﻘﻭل ﺒﺎﻹﺠﻤﺎﻉ ﺃﻴﻀ‪‬ﺎ ﺍﻝﺤﺎﻓﻅ ﺍﺒﻥ ﺤﺠﺭ ﺤﻴﺙ ﻗـﺎل ‪ ) :‬ﻭﻗـﺩ‬
‫ﺃﺠﻤﻊ ﺍﻝﻔﻘﻬﺎﺀ ﻋﻠﻰ ﻭﺠﻭﺏ ﻁﺎﻋﺔ ﺍﻝﺴﻠﻁﺎﻥ ﺍﻝﻤﺘﻐﻠﺏ ﻭﺍﻝﺠﻬﺎﺩ ﻤﻌﻪ ‪ ،‬ﻭﺃﻥ ﻁﺎﻋﺘﻪ ﺨﻴﺭ ﻤﻥ ﺍﻝﺨﺭﻭﺝ ﻋﻠﻴﻪ ‪ ،‬ﻝﻤﺎ ﻓﻲ‬
‫ﺫﻝﻙ ﻤﻥ ﺤﻘﻥ ﺍﻝﺩﻤﺎﺀ ﻭﺘﺴﻜﻴﻥ ﺍﻝﺩﻫﻤﺎﺀ ( ‪ .‬ﻓﺘﺢ ﺍﻝﺒﺎﺭﻱ )‪ . (٧/١٣‬ﻗﻠﺕ ‪ :‬ﻭﻝﻌﻠﻬﻤﺎ ﻝﻡ ﻴﻌﺘﺒﺭﺍ ﺨـﻼﻑ ﺍﻝﺨـﻭﺍﺭﺝ‬
‫ﻭﺍﻝﻤﻌﺘﺯﻝﺔ ﻭﻤﻥ ﻤﻌﻬﻡ ﺨﺎﺭﻗﹰﺎ ﻝﻺﺠﻤﺎﻉ ‪ .‬ﻭﻫﻭ ﺍﻝﺼﺤﻴﺢ ‪.‬‬

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‫ﻭﺍﻝﻤﺴﻠﻤﻭﻥ ﻤﻨﻪ ﺒﺭﺀﺍﺀ ﻗﺎل ﺼﺎﺤﺏ ﻜﺘﺎﺏ ﺍﻝﺨﻼﻓﺔ ﻭﺴﻠﻁﺔ ﺍﻷﻤﺔ ‪ ) :‬ﻭﻝﻜﻥ ﻫﺫﻩ ﺍﻷﻤﺔ‬
‫ﻝﻡ ﺘﻜﻥ ﺨﻼﻓﺔ ﺤﻘﻴﻘﺔ ‪ ،‬ﺒل ﻤﻠﻙ ﻭﺴﻠﻁﻨﺔ ﻭﺘﻐﻠﺏ ‪ ...‬ﻭﻓﻲ ﺍﻝﺘﻐﻠﺏ ﻴﻜﻭﻥ ﺍﻝﻘﻭل ﻝﻠﺴﻴﻑ‬
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‫‪.‬‬ ‫ﻭﺍﻝﺤﻜﻡ ﻝﻠﻐﺎﻝﺏ ﻀﺭﻭﺭﺓ (‬
‫ﻭﻗﺎل ‪ ) :‬ﻭﺇﻁﻼﻕ ﺍﺴﻡ ﺍﻹﻤﺎﻤﺔ ﻋﻠﻰ ﻫﺅﻻﺀ ﺍﻝﻤﺘﹶﻐﻠﱢﺒﺔ ﻭﻋﻠـﻰ ﺍﻝﻤﻠـﻭﻙ ﻭﺍﻝـﺴﻼﻁﻴﻥ‬
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‫ﻤﻁﻠﻘﹰﺎ ﺒﺎﻋﺘﺒﺎﺭ ﻤﻌﻨﺎﻩ ﺍﻷﻋﻡ (‬
‫ﻭﻗﺩ ‪‬ﺒﻴ‪‬ﻥ ﺍﻝﻐﺯﺍﻝﻲ ﺍﻝﺤﻜﻤﺔ ﻓﻲ ﻭﺠﻭﺏ ﻁﺎﻋﺘﻪ ﻭﺇﻋﻁﺎﺌﻪ ﺤﻜﻡ ﺍﻹﻤﺎﻡ ﻓﻘﺎل ‪ ) :‬ﻝﻭ ﺘﻌـﺫﺭ‬
‫ﻭﺠﻭﺩ ﺍﻝﻭﺭﻉ ﻭﺍﻝﻌﻠﻡ ﻓﻤﻥ ﻴﺘﺼﺩﻯ ﻝﻺﻤﺎﻤﺔ ‪ ،‬ﻭﻜﺎﻥ ﻓﻲ ﺼﺭﻓﻪ ﺇﺜﺎﺭﺓ ﻓﺘﻨـﺔ ﻻ ﺘﻁـﺎﻕ‬
‫ﺤﻜﻤﻨﺎ ﺒﺎﻨﻌﻘﺎﺩ ﺇﻤﺎﻤﺘﻪ ‪ ،‬ﻷﻨﻨﺎ ﺒﻴﻥ ﺃﻥ ﻨﺤﺭ‪‬ﻙ ﻓﺘﻨﺔ ﺒﺎﻻﺴﺘﺒﺩﺍل ‪ ،‬ﻓﻤﺎ ﻴﻠﻘﻰ ﺍﻝﻤﺴﻠﻤﻭﻥ ﻤﻨﻪ‬
‫ﻤﻥ ﺍﻝﻀﺭﺭ ﻴﺯﻴﺩ ﻋﻠﻰ ﻤﺎ ﻴﻔﻭﺘﻬﻡ ﻤﻥ ﻨﻘﺼﺎﻥ ﻫﺫﻩ ﺍﻝﺸﺭﻭﻁ ﺍﻝﺘـﻲ ﺃﺜﺒﺘـﺕ ﺍﻝﻤﺯﻴـﺔ‬
‫ﺍﻝﻤﺼﻠﺤﺔ ‪ ،‬ﻓﻼ ﻴﻬﺩﻡ ﺃﺼل ﺍﻝﻤﺼﻠﺤﺔ ﺸﻐﻔﹰﺎ ﺒﻤﺯﺍﻴﺎﻫﺎ ﻜﺎﻝﺫﻱ ﻴﺒﻨﻲ ﻗﺼﺭ‪‬ﺍ ﻭﻴﻬﺩﻡ ﻤﺼﺭ‪‬ﺍ‬
‫‪ ،‬ﻭﺒﻴﻥ ﺃﻥ ﻨﺤﻜﻡ ﺒﺨﻠﻭ ﺍﻝﺒﻼﺩ ﻤﻥ ﺍﻹﻤﺎﻡ ﻭﺒﻔﺴﺎﺩ ﺍﻷﻗﻀﻴﺔ ﻭﺫﻝﻙ ﻤﺤﺎل ‪ ،‬ﻭﻨﺤﻥ ﻨﻘﻀﻲ‬
‫ﺒﻨﻔﻭﺫ ﻗﻀﺎﺀ ﺃﻫل ﺍﻝﺒﻐﻲ ﻓﻲ ﺒﻼﺩﻫﻡ ﻝﻤﺴﻴﺱ ﺤﺎﺠﺘﻬﻡ ‪ ،‬ﻓﻜﻴـﻑ ﻻ ﻨﻘـﻀﻲ ﺒـﺼﺤﺔ‬
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‫ﺍﻹﻤﺎﻤﺔ ﻋﻨﺩ ﺍﻝﺤﺎﺠﺔ ﻭﺍﻝﻀﺭﻭﺭﺓ ؟ (‬
‫ﺘﻨﺒﻴﻪ‪:‬‬
‫ﻤﻥ ﺍﻝﻤﻬﻡ ﻝﻔﺕ ﺍﻝﻨﻅﺭ ﺇﻝﻰ ﺃﻥ ﺍﻝﻨﺼﻭﺹ ﺍﻝﺴﺎﺒﻘﺔ ﺍﻝﺘﻲ ﺃﻭﺭﺩﻨﺎﻫﺎ ﻋﻥ ﺃﻫل ﺍﻝﻌﻠﻡ ﻓـﻲ‬
‫ﺠﻭﺍﺯ ﺤﺼﻭل ﺍﻝﺒﻴﻌﺔ ﻝﻤﻥ ﺘﻐﻠﺏ ﺒﺎﻝﻘﻬﺭ ﻋﻠﻰ ﺒﻠﺩ ﻤﺎ‪ ،‬ﻜﺎﻨﺕ ﺘﺘﺤﺩﺙ ﻋﻥ ﺼﻭﺭﺓ ﻋﺎﻤﺔ‬
‫ﻤﻌﺭﻭﻓﺔ ﻋﻨﺩ ﺘﺩﺍﻭل ﺍﻝﺴﻠﻁﺔ ﻭﺍﻨﺘﻘﺎﻝﻬﺎ ﻤﻥ ﺨﻠﻴﻔﺔ ﺇﻝﻰ ﺁﺨﺭ ﻭﻓﻲ ﺤﺎل ﺤـﺼﻭل ﻨـﺯﺍﻉ‬
‫ﻤﻌﻴﻥ ﻋﻠﻰ ﺍﻝﺴﻠﻁﺔ ﺒﻴﻥ ﺠﻬﺎﺕ ﺇﺴﻼﻤﻴﺔ ﻻ ﺘﺘﻔﻕ ﺒﻴﻨﻬﺎ ﻋﻠﻰ ﺭﺃﻱ ﻭﺍﺤﺩ ﺤﻭل ﺍﻹﻤـﺎﻡ‬
‫ﺍﻝﺫﻱ ﻴﻨﺒﻐﻲ ﺘﻨﺼﻴﺒﻪ‪ ،‬ﻓﺈﺫﺍ ﻅﻬﺭ ﻋﻨﺩ ﺫﻝﻙ ﻤﻥ ﻴﺤﻤل ﺍﻷﻤﺔ ﻋﻠـﻰ ﻁﺎﻋﺘـﻪ ﻭﻤﺒﺎﻴﻌﺘـﻪ‬
‫ﻝﺘﻅﺎﻫﺭﻩ ﺒﺎﻝﻘﻭﺓ ﻭﺠﺏ ﺍﺘﺒﺎﻋﻪ ﺤﺴﻤ ﹰﺎ ﻝﻠﺨﻼﻑ ﻭﺩﺭًﺃ ﻝﻠﻔﺘﻨﺔ‪.‬‬
‫ﻭﻓﻲ ﺍﻝﺤﺎﻝﺔ ﺍﻝﻌﺎﻤﺔ ﻴﺘﻀﺢ ﺃﻥ ﺍﻝﻁﺭﻴﻘﻴﻥ ﺍﻷﻭﻝﻴﻴﻥ ﻫﻤﺎ ﺍﻷﻝﻴﻕ ﻓﻲ ﺍﻝـﺸﺭﻉ ﻝﺘﻨـﺼﻴﺏ‬
‫ﺍﻹﻤﺎﺭﺓ ﺇﻥ ﺘﻭﻓﺭﺕ ﺍﻝﻅﺭﻭﻑ ﺒﻭﺠﻭﺩ ﺃﻫل ﺍﻝﺤل ﺍﻝﻌﻘﺩ ﻭﺘﻤﻜـﻨﻬﻡ ﻤـﻥ ﺍﻻﺨﺘﻴـﺎﺭ‪ ،‬ﺃﻭ‬

‫‪١٥‬‬
‫‪ -‬ﺍﻝﺨﻼﻓﺔ ﻭﺴﻠﻁﺔ ﺍﻷﻤﺔ )ﺹ‪(٢٧‬‬
‫‪١٦‬‬
‫‪ -‬ﻨﻔﺱ ﺍﻝﻤﺭﺠﻊ )ﺹ‪(٢٨‬‬
‫‪١٧‬‬
‫‪ -‬ﺇﺤﻴﺎﺀ ﻋﻠﻭﻡ ﺍﻝﺩﻴﻥ )‪ (٢٣٣/٢‬ﻤﺘﻥ ﺇﺘﺤﺎﻑ ﺍﻝﺴﺎﺩﺓ ﺍﻝﻤﺘﻘﻴﻥ ﻝﻠﺯﺒﻴﺩﻱ ﻭ ﺍﻹﻤﺎﻤﺔ ﺍﻝﻌﻅﻤﻰ ﻋﻨـﺩ ﺃﻫـل ﺍﻝـﺴﻨﺔ‬
‫ﻭﺍﻝﺠﻤﺎﻋﺔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٧٥‬‬

‫‪٢٨‬‬
‫ﻥ ﺜﻤﺔ ﺼﻭﺭﺓ ﺃﺨﺭﻯ ﺘﺨﺘﻠـﻑ ﻋـﻥ ﺴـﺎﺒﻘﺎﺘﻬﺎ‪،‬‬
‫ﺒﻭﺠﻭﺩ ﺇﻤﺎﻡ ﺴﺎﺒﻕ ﻴﻌﻬﺩ ﻝﻐﻴﺭﻩ‪ ،‬ﻭﻝﻜ ‪‬‬
‫ﺘﺘﻜﺸﻑ ﻓﻲ ﺃﻭﻗﺎﺕ ﺍﻝﻨﻜﺒﺎﺕ ﻭﺍﻷﺯﻤﺎﺕ ﺍﻝﻘﺎﺴﻴﺔ ﺤﻴﺙ ﺘﻔﻘﺩ ﺍﻷﻤـﺔ ﺍﻝـﺴﻠﻁﺔ ﻭﺍﻝﻘﻴـﺎﺩﺓ‬
‫ﻭﺘﺼﺒﺢ ﺒﻼ ﺴﺎﺌﺱ ﻭﻻ ﻤﺭﺸﺩ‪ ،‬ﻭﻴﻜﻭﻥ ﺫﻝﻙ ﻓﻲ ﺍﻝﻐﺎﻝﺏ ﻋﻨﺩ ﺍﺴﺘﻴﻼﺀ ﺍﻷﻋـﺩﺍﺀ ﻋﻠـﻰ‬
‫ﺒﻼﺩ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻭﻭﻗﻭﻋﻬﺎ ﺘﺤﺕ ﺴﻠﻁﺘﻬﻡ‪ ،‬ﻓﻌﻨﺩ ﺫﻝﻙ ﺘﺘﺤﻭل ﺼﻔﺔ ﺍﻝـﺩﺍﺭ ﺇﻝـﻰ ﺍﻝﻜﻔـﺭ‬
‫ﺍﻝﻁﺎﺭﺉ ﺍﻝﻤﺘﻤﺜل ﺒﻬﻴﻤﻨﺔ ﺍﻝﻌﺩﻭ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﺘﺴﻠﻁﻪ ﻋﻠﻴﻬﺎ ﻜﻤﺎ ﻫﻭ ﺍﻝﺤﺎل ﻋﻨﺩ ﺘﺴﻠﻁ‬
‫ﺍﻝﻜﻔﺎﺭ ﺍﻷﺼﻠﻴﻴﻥ ﻋﻠﻰ ﺍﻝﺒﻼﺩ ﻜﻤﺎ ﺤﺩﺙ ﻓﻲ ﻓﻠﺴﻁﻴﻥ ﻭﺃﻓﻐﺎﻨﺴﺘﺎﻥ ﻭﺍﻝﻌﺭﺍﻕ ﺃﻭ ﺒﺘـﺴﻠﻁ‬
‫ﺍﻝﻤﺭﺘﺩﻴﻥ ﻜﻤﺎ ﻫﻭ ﻭﺍﻗﻊ ﺒﺎﻗﻲ ﺒﻼﺩ ﺍﻝﻤﺴﻠﻤﻴﻥ‪ ،‬ﻭﻓﻲ ﻫﺫﻩ ﺍﻝـﺼﻭﺭﺓ ﺘﻤﺘﻨـﻊ ﺍﻝـﺸﺭﻭﻁ‬
‫ﻭﺍﻷﻭﺼﺎﻑ ﺍﻝﺘﻲ ﺘﻠﺯﻡ ﺤﺎل ﺴﻠﻭﻙ ﺃﺤﺩ ﺍﻝﻁﺭﻴﻘﻴﻥ ﺍﻝﺴﺎﺒﻘﻴﻥ‪ ،‬ﻝﻔﻘﺩﺍﻥ ﺍﻹﻤﺎﻤﺔ ﺃﺼـﻼﹰ‪،‬‬
‫ﻭﻝﻌﺩﻡ ﺘﻭﺍﻓﺭ ﺍﻝﻅﺭﻑ ﻋﻠﻰ ﻭﺠﻭﺩ ﻤﻌﻴﻥ ﻷﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﺒـﺼﻔﺘﻬﻡ ﺍﻝﻤـﺸﺭﻭﻁﺔ ﺃﻭ‬
‫ﻝﺘﺄﺨﺭﻫﻡ ﻋﻥ ﺍﻝﺤل ﻭﺍﻝﻤﺒﺎﺩﺭﺓ ﻤﻊ ﺘﻭﺍﺠﺩﻫﻡ ﺍﻝﻀﻌﻴﻑ ﻭﺍﻝﻤﺘﻔﻜﻙ‪.‬‬
‫ﻭﺍﻷﺼﺢ ﺃﻥ ﻨﻘﻭل ﺇﻥ ﺍﻝﻁﺎﺌﻔﺔ ﺍﻝﻌﺎﻤﻠﺔ ﻭﺍﻝﻨﺎﺸﻁﺔ ﻓﻲ ﺍﻝﺘﻐﻴﻴﺭ ﻭﺍﻝﺘـﻲ ﺘﺤﻤـل ﻝـﻭﺍﺀ‬
‫ﺍﻝﻤﻨﻬﺎﺝ ﺍﻝﺸﺭﻋﻲ ﺍﻝﺼﺤﻴﺢ ﻭﺘﺠﺎﻫﺩ ﻓﻲ ﺴﺒﻴل ﺇﻗﺎﻤﺔ ﺍﻝ ‪‬ﺩﻴ‪‬ﻥ ﻭﺘﺤﻜﻴﻤﻪ ﻫﻲ ﺍﻝﺘﻲ ﺘﺴﺘﺤﻕ‬
‫ﺒﺎﻝﻔﻌل ﺼﻔﺔ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﻭﻗﺘﻬﺎ ﻷﻨﻬﺎ ﺃﺤﻕ ﺍﻝﻨﺎﺱ ﺒﻭﺼﻑ ﺍﻝﻌﺩﺍﻝﺔ ﺍﻝﺩﻴﻨﻴـﺔ ﻜﻤـﺎ‬
‫ﻥ‬
‫ﻥ ﺍﺒ‪ِ ‬‬
‫ﺃﺨﺒﺭ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻋﻥ ﺼﻔﺎﺕ ﻁﺎﺌﻔﺔ ﺍﻝﺤﻕ ﻓﻲ ﺃﻭﻗﺎﺕ ﺍﻝﻐﺭﺒﺔ ﻓ ‪‬ﻌ ِ‬
‫ﻰ‪-‬‬
‫ﺕ ﺍﻝﱠﻨﺒِـ ‪‬‬
‫ل ﺴ‪‬ـ ِﻤﻌ‪ ‬ﹸ‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ‪‬ﻴﻘﹸﻭ ُ‬
‫ﻥ ‪‬‬
‫ﺴ ِﻤ ‪‬ﻊ ﺠ‪‬ﺎ ِﺒ ‪‬ﺭ ﺒ‪ ‬‬
‫ل َﺃﺨﹾ ‪‬ﺒ ‪‬ﺭﻨِﻰ َﺃﺒ‪‬ﻭ ﺍﻝ ‪‬ﺯ ‪‬ﺒﻴ‪ِ ‬ﺭ َﺃﱠﻨ ‪‬ﻪ ‪‬‬
‫ﺞ ﻗﹶﺎ َ‬
‫ﺠ ‪‬ﺭﻴ‪ٍ ‬‬
‫‪‬‬
‫ﻥ‬
‫ﻕ ﻅﹶﺎ ِﻫﺭِﻴ ‪‬‬
‫ﺤﱢ‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ‪‬‬
‫ﻥ ‪‬‬
‫ل ﻁﹶﺎ ِﺌ ﹶﻔﺔﹲ ِﻤﻥ‪ُ ‬ﺃﻤ‪‬ﺘِﻰ ‪‬ﻴﻘﹶﺎ ِﺘﻠﹸﻭ ‪‬‬
‫ﻻ ﹶﺘﺯ‪‬ﺍ ُ‬
‫ل» ﹶ‬
‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻴﻘﹸﻭ ُ‬
‫ل‬
‫ﻥ ‪‬ﻤﺭ‪ ‬ﻴ ‪‬ﻡ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴـﻠﻡ‪ -‬ﹶﻓ ‪‬ﻴﻘﹸـﻭ ُ‬
‫ل ﻋِﻴﺴ‪‬ﻰ ﺍﺒ‪ ‬‬
‫ل ‪ -‬ﹶﻓ ‪‬ﻴﻨﹾ ِﺯ ُ‬
‫ِﺇﻝﹶﻰ ‪‬ﻴﻭ‪ِ ‬ﻡ ﺍﻝﹾ ِﻘﻴ‪‬ﺎ ‪‬ﻤ ِﺔ ‪ -‬ﻗﹶﺎ َ‬
‫ﺽ ُﺃ ‪‬ﻤﺭ‪‬ﺍ ‪‬ﺀ‪ .‬ﹶﺘﻜﹾ ِﺭ ‪‬ﻤ ﹶﺔ ﺍﻝﻠﱠـ ِﻪ ﻫ‪‬ـ ِﺫ ِﻩ‬
‫ﻋﻠﹶﻰ ‪‬ﺒﻌ‪ٍ ‬‬
‫ﻀ ﹸﻜﻡ‪ ‬‬
‫ﻥ ‪‬ﺒﻌ‪ ‬‬
‫ﻻ‪ِ .‬ﺇ ‪‬‬
‫ل ﹶ‬
‫ل ﹶﻝﻨﹶﺎ‪ .‬ﹶﻓ ‪‬ﻴﻘﹸﻭ ُ‬
‫ﺼﱢ‬
‫ل ‪‬‬
‫َﺃﻤِﻴ ‪‬ﺭ ‪‬ﻫﻡ‪ ‬ﹶﺘﻌ‪‬ﺎ َ‬
‫ﻷ ‪‬ﻤ ﹶﺔ « ﺃﺨﺭﺠﻪ ﻤﺴﻠﻡ ﺒﺭﻗﻡ) ‪..(٤١٢‬‬
‫ﺍُ‬
‫ﻓﻌﻨﺩ ﺫﻝﻙ ﻴﺘﻌﺫﺭ ﺍﺠﺘﻴﺎﺯ ﺍﻝﻁﺭﻴﻘﻴﻥ ﺍﻷﻭﻝﻴﻴﻥ ﻜﺤل ﻝﻘﻴﺎﻡ ﺍﻝﺩﻭﻝﺔ‪ ،‬ﻭﻴﺘﻌﻴﻥ ﺍﻝﻤﻀﻲ ﻓـﻲ‬
‫ﺍﻝﻁﺭﻴﻕ ﺍﻝﺫﻱ ﻴﻌﺎﻝﺞ ﻭﺍﻗﻊ ﺍﻝﺤﺎل ﻭﻴﺴﺘﻭﻓﻲ ﺤﻘﻭﻗﻪ‪ ،‬ﻤﻭﺍﺌﻤﺔ ﻝﻠﻅﺭﻑ ﺍﻝﺫﻱ ﺘﻌﻴﺸﻪ ﺍﻷﻤﺔ‬
‫ﻤﻥ ﻓﻘﺩﺍﻥ ﺍﻝﺨﻼﻓﺔ ﻭﺍﻹﻤﺎﺭﺓ‪ ،‬ﻭﻋﺩﻡ ﺘﻭﺍﻓﺭ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﻋﻠﻰ ﺍﻝﻘﻴﺎﻡ ﺒﻤﺜـل ﻫـﺫﺍ‬
‫ﺍﻝﻤﺸﺭﻭﻉ ﺍﻝﻤﺒﺎﺭﻙ‪ ،‬ﻜﻤﺎ ﺃﻥ ﺍﻹﻤﺎﻡ ﺍﻝﺫﻱ ﻴﻘﻭﻡ ﺒﻌﻬﺩ ﺍﻹﻤﺎﻤﺔ ﻤﻥ ﺒﻌﺩﻩ ﻝﺸﺨﺹ ﻤﺎ ﻝﻴﺱ‬
‫ﻼ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﺼﻭﺭﺓ ﺍﻝﻭﺍﻗﻊ ﺍﻝﺤﺎﻝﻲ ﻓﻲ ﺒﻠﺩﺍﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻻ ﺘﺘﻨﺯل ﻓﻲ ﺃﻏﻠﺏ‬
‫ﻤﻭﺠﻭﺩ ﺃﺼ ﹰ‬
‫ﺍﻷﺤﻴﺎﻥ ﻋﻠﻰ ﺍﻝﻤﺴﻠﻜﻴﻥ ﺍﻷﻭﻝﻴﻴﻥ‪ ،‬ﺇﺫ ﻻ ﻴﻌﺭﻑ ﺍﺠﺘﻤﺎﻉ ﻭﺘﻭﺍﻓﺭ ﻤﻌﻴﻥ ﻷﻫـل ﺍﻝﺤـل‬
‫ﻭﺍﻝﻌﻘﺩ ﺇﻻ ﻋﻠﻰ ﻨﺩﺭﺓ ﻤﻥ ﺨﻴﺎﺭﻫﻡ ﻭﻓﻀﻼﺌﻬﻡ ﻤﻊ ﻏﻴﺎﺏ ﺍﻹﻤﺎﻡ ﺍﻝﻌﺎﻡ‪ ،‬ﻭﻓﻲ ﻤﺜل ﻫـﺫﺍ‬

‫‪٢٩‬‬
‫ﺍﻝﺤﺎل ﻴ‪‬ﻔﺭﺽ ﺤل ﺍﻝﻀﺭﻭﺭﺓ ﺒﺘﻨﺼﻴﺏ ﻤﻥ ﺘﻅﺎﻫﺭ ﻭﻏﻠﺏ ﺒﻘﻭﺘﻪ ﻤﺭﺍﻋـﺎﺓ ﻝﻠﻤـﺼﺎﻝﺢ‬
‫ﺍﻝﻬﺎﻤﺔ ﺍﻝﺘﻲ ﻻ ﻴﻤﻜﻥ ﺘﺄﺨﻴﺭﻫﺎ‪ ،‬ﻭﺩﻓﻌ ﹰﺎ ﻝﻠﺸﺭﻭﺭ ﻭﺍﻝﻤﻔﺎﺴﺩ ﺍﻝﻤﺘﺄﻜﺩ ﺤـﺼﻭﻝﻬﺎ‪ ،‬ﻭﻝﻌـل‬
‫ﺃﻭﻀﺢ ﺒﻴﺎﻥ ﻝﻠﻔﻜﺭﺓ ﺍﻝﺴﺎﺒﻘﺔ‪ ،‬ﻤﺎ ﺴﻁﺭﻩ ﺍﻹﻤﺎﻡ ﺍﻝﺠﻭﻴﻨﻲ ﻓﻲ ﻏﻴﺎﺙ ﺍﻷﻤﻡ‪ ،‬ﻤﻥ ﻨﻔـﻴﺱ‬
‫ﺍﻝﻌﺒﺎﺭﺍﺕ‪ ،‬ﻭﻫﻭ ﻴﻨﺎﻗﺵ ﺼﻭﺭﺓ ﻫﺫﻩ ﺍﻝﻀﺭﻭﺭﺓ ﻋﻨﺩ ﺨﻠﻭ ﺍﻝﺯﻤﺎﻥ ﻋـﻥ ﺍﻹﻤـﺎﻡ‪ ،‬ﻤـﻊ‬
‫ﻭﺠﻭﺏ ﺘﻨﺼﻴﺒﻪ ﻭﺇﻗﺎﻤﺔ ﺍﻝﺩﻭﻝﺔ ﻓﻲ ﺃﺴﺭﻉ ﺤﺎل‪ ،‬ﻴﻘﻭل‪:١٨‬‬
‫"ﻓﺈﻥ ﻝﻡ ﻴﻜﻥ ﻓﻲ ﺍﻝﺯﻤﺎﻥ ﻤﻥ ﻴﺴﺘﺠﻤﻊ ﺼﻔﺎﺕ ﺃﻫل ﺍﻻﺨﺘﻴﺎﺭ ﻭﻜﺎﻥ ﺍﻝﺩﺍﻋﻲ ﺇﻝﻰ ﺍﺘﺒﺎﻋﻪ‬
‫ﻋﻠﻰ ﺍﻝﻜﻤﺎل ﺍﻝﻤﺭﻋﻰ‪ ،‬ﻓﺈﺫﺍ ﺍﺴﺘﻅﻬﺭ ﺒﺎﻝﻘﻭﻯ ﻭﺘﺼﺩﻯ ﻝﻺﻤﺎﻤﺔ ﻜﺎﻥ ﺇﻤﺎﻤ ﹰﺎ ﺤﻘ ﹰﺎ ﻭﻫﻭ ﻓﻲ‬
‫ﺤﻜﻡ ﺍﻝﻌﺎﻗﺩ ﻭﺍﻝﻤﻌﻘﻭﺩ ﻝﻪ‪ ،‬ﻭﺍﻝﺩﻝﻴل ﻋﻠﻰ ﺫﻝﻙ ﺃﻥ ﺍﻻﻓﺘﻘﺎﺭ ﺇﻝﻰ ﺍﻹﻤﺎﻡ ﻅﺎﻫﺭ ﻭﺍﻝـﺼﺎﻝﺢ‬
‫ﻝﻺﻤﺎﻤﺔ ﻭﺍﺤﺩ ﻭﻗﺩ ﺨﻼ ﺍﻝﺩﻫﺭ ﻋﻥ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﻓﻼ ﻭﺠﻪ ﻝﺘﻌﻁﻴل ﺍﻝﺯﻤـﺎﻥ ﻋـﻥ‬
‫ﻭﺍل ﻴﺫﺏ ﻋﻥ ﺒﻴﻀﺔ ﺍﻹﺴﻼﻡ ﻭﻴﺤﻤﻲ ﺍﻝﺤﻭﺯﺓ ﻭﻫﺫﺍ ﻤﻘﻁﻭﻉ ﺒﻪ ﻻ ﻴﺨﻔﻲ ﺩﺭﻜﻪ ﻋﻠـﻰ‬
‫ﻤﻥ ﻴﺤﻴﻁ ﺒﻘﺎﻋﺩﺓ ﺍﻹﻴﺎﻝﺔ"‪.‬‬
‫ﻭﻗﺎل‪":‬ﻓﺈﺫﺍ ﺍﺘﺨﺫ ﻓﻲ ﺍﻝﺩﻫﺭ ﻭﺘﺠﺭﺩ ﻓﻲ ﺍﻝﻌﺼﺭ ﻤﻥ ﻴﺼﻠﺢ ﻝﻬﺫﺍ ﺍﻝﺸﺄﻥ‪ ،‬ﻓﻼ ﺤﺎﺠﺔ ﺇﻝﻰ‬
‫ﺘﻌﻴﻴﻥ ﻤﻥ ﻋﺎﻗﺩ ﻭﺒﻴﺎﻥ‪ ،‬ﻭﺍﻝﺫﻱ ﻴﻭﻀﺢ ﺍﻝﺤﻕ ﻓﻲ ﺫﻝﻙ ﺃﻥ ﺍﻷﻤﺭ ﺇﺫﺍ ﺘﺼﻭﺭ ﻜﺫﻝﻙ ﻓﺤﺘﻡ‬
‫ﻋﻠﻰ ﻤﻥ ﺇﻝﻴﻪ ﺍﻻﺨﺘﻴﺎﺭ ﻋﻨﺩ ﻤﻥ ﻴﺭﺍﻩ ﻓﻲ ﻫﺫﻩ ﺍﻝﺼﻭﺭﺓ‪ ،‬ﺃﻥ ﻴﺒـﺎﻴﻊ ﻭﻴﺘـﺎﺒﻊ ﻭﻴﺨﺘـﺎﺭ‬
‫ﻭﻴﺸﺎﻴﻊ‪ ،‬ﻭﻝﻭ ﺍﻤﺘﻨﻊ ﻻﺴﺘﻤﺭﺕ ﺍﻹﻤﺎﻤﺔ ﻋﻠﻰ ﺍﻝﺭﻏﻡ ﻤﻨﻪ‪ ،‬ﻓﻼ ﻤﻌﻨﻰ ﻻﺸﺘﺭﺍﻁ ﺍﻻﺨﺘﻴﺎﺭ‬
‫ﻭﻝﻴﺱ ﺇﻝﻰ ﻤﻥ ﻴﻔﺭﺽ ﻋﺎﻗﺩﹰﺍ ﺍﺨﺘﻴﺎﺭ‪ ،‬ﻓﺈﺫﺍ ﺘﻌﻴﻥ ﺍﻝﻤﺘﺨﺫ ﻓﻲ ﻫﺫﺍ ﺍﻝﺯﻤﺎﻥ‪ ،‬ﻓﻬﺫﺍ ﺍﻝـﺸﺄﻥ‬
‫ﻴﻐﻨﻴﻪ ﻋﻥ ﺘﻌﻴﻴﻥ ﻭﺘﻨﺼﻴﺹ ﻴﺼﺩﺭ ﻤﻥ ﺇﻨﺴﺎﻥ‪ ،‬ﻭﺘﻤﺎﻡ ﺍﻝﻜﻼﻡ ﻓﻲ ﻫﺫﺍ ﺍﻝﻤﺭﺍﻡ ﻴﺴﺘﺩﻋﻲ‬
‫ﺫﻜﺭ ﺃﻤﺭ‪ ،‬ﻭﻫﻭ ﺃﻥ ﺍﻝﺭﺠل ﺍﻝﻔﺭﺩ ﻭﺍﻥ ﺍﺴﺘﻐﻨﻰ ﻋﻥ ﺍﻻﺨﺘﻴﺎﺭ ﻭﺍﻝﻌﻘﺩ ﻓﻼ ﺒـﺩ ﻤـﻥ ﺃﻥ‬
‫ﻴﺴﺘﻅﻬﺭ ﺒﺎﻝﻘﻭﺓ ﻭﺍﻝﻤﻨﻌﺔ ﻭﻴﺩﻋﻭ ﺍﻝﺠﻤﺎﻋﺔ ﺇﻝﻰ ﺒﺫل ﺍﻝﻁﺎﻋﺔ‪ ،‬ﻓﺈﻥ ﻓﻌل ﺫﻝﻙ ﻓﻬﻭ ﺍﻹﻤـﺎﻡ‬
‫ﻋﻠﻰ ﺃﻫل ﺍﻝﻭﻓﺎﻕ ﻭﺍﻻﺘﺒﺎﻉ ﻭﻋﻠﻰ ﺃﻫل ﺍﻝﺸﻘﺎﻕ ﻭﺍﻻﻤﺘﻨﺎﻉ"‪.‬‬
‫ﻭﻗﺎل‪":‬ﻭﻨﺤﻥ ﻨﻘﻭل ﻓﻴﻪ ﺇﻥ ﻗﺼﺭ ﺍﻝﻌﺎﻗﺩﻭﻥ ﻭﺃﺨﺭﻭﺍ ﺘﻘﺩﻴﻡ ﺇﻤﺎﻡ ﻭﻁﺎﻝﺕ ﺍﻝﻔﺘﺭﺓ ﻭﺘﻤﺎﺩﺕ‬
‫ﺍﻝﻌﺴﺭﺓ ﻭﺍﻨﺘﺸﺭﺕ ﺃﻁﺭﺍﻑ ﺍﻝﻤﻤﻠﻜﺔ ﻭﻅﻬﺭﺕ ﺩﻭﺍﻋﻲ ﺍﻝﺨﻠل‪ ،‬ﻓﺘﻘﺩﻡ ﺼـﺎﻝﺢ ﻝﻺﻤﺎﻤـﺔ‬
‫ﻻ ﻀﻡ ﺍﻝﻨﺸﺭ ﻭﺭﺩ ﻤﺎ ﻅﻬﺭ ﻤﻥ ﺩﻭﺍﻋﻲ ﺍﻝﻐﺭﺭ‪ ،‬ﻓﺈﺫﺍ ﺍﺴـﺘﻅﻬﺭ‬
‫ﺩﺍﻋﻴ ﹰﺎ ﺇﻝﻰ ﻨﻔﺴﻪ ﻤﺤﺎﻭ ﹰ‬
‫ﺒﺎﻝﻌﺩﺓ ﺍﻝﺘﺎﻤﺔ ﻤﻥ ﻭﺼﻔﻨﺎﻩ ﻓﻅﻬﻭﺭﻩ ﻫﺫﺍ ﻻ ﻴﺤﻤل ﻋﻠﻰ ﺍﻝﻔﺴﻭﻕ ﻭﺍﻝﻌﺼﻴﺎﻥ ﻭﺍﻝﻤﺭﻭﻕ‪،‬‬

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‫‪ (٢٣١/١)-‬ﻭ ﻏﻴﺎﺙ ﺍﻷﻤﻡ ﻓﻲ ﺍﻝﺘﻴﺎﺙ ﺍﻝﻅﻠﻡ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(١٢٧‬‬

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‫ﻓﺈﺫﺍ ﺠﺭﻯ ﺫﻝﻙ ﻭﻜﺎﻥ ﻴﺠﺭ ﺼﺭﻓﻪ ﻭﻨﺼﺏ ﻏﻴﺭﻩ ﻓﺘﻨ ﹰﺎ ﻭﺃﻤﻭﺭﹰﺍ ﻤﺤﺫﻭﺭﺓ‪ ،‬ﻓﺎﻝﻭﺠـﻪ ﺃﻥ‬
‫ﻴﻭﺍﻓﻕ ﻭﻴﻠﻘﻲ ﺇﻝﻴﻪ ﺍﻝﺴﻠﻡ ﻭﺘﺼﻔﻕ ﻝﻪ ﺃﻴﺩﻱ ﺍﻝﻌﺎﻗﺩﻴﻥ"‪.‬‬
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 ‫ﻓﺼل‬
‫ﻓﻲ ﺘﻔﺼﻴل ﺍﻝﻘﻭل ﻓﻲ ﺍﻝﻁﺭﻴﻘﺔ ﺍﻷﻭﻝﻰ ﻝﺘﻨﺼﻴﺏ ﺍﻹﻤﺎﻡ ﻭﻫﻲ ﺒﻴﻌﺔ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ‬
‫ﻭﺍﻝﻤﺭﺍﺩ ﺍﺨﺘﻴﺎﺭ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﺭﺠﻼﹰ ﻴﺼﻠﺢ ﻝﻺﻤﺎﻤﺔ‪ ،‬ﻭﻗﺩ ﻨﻘل ﺍﻹﻤـﺎﻡ ﺍﻝﻨـﻭﻭﻱ‬
‫ﺍﻹﺠﻤﺎﻉ ﻋﻠﻰ ﺍﻨﻌﻘﺎﺩ ﺍﻹﻤﺎﻤﺔ ﺒﺎﻻﺨﺘﻴﺎﺭ‪ ،١٩‬ﻭﻫﻲ ﺃﻤﺜل ﺍﻝﻁﺭﻕ ﻋﻨـﺩ ﺍﻝﺠﻤﻬـﻭﺭ‪ ،‬ﻷﻥ‬
‫ﺍﻝﻤﺭﺍﻀﺎﺓ ﻤﺘﺤﻘﻘﺔ ﻓﻴﻬﺎ‪ ،‬ﻭﻝﻜﻭﻨﻬﺎ ﺼﺎﺩﺭﺓ ﻋﻥ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﻭﻫﻡ ﺃﻋﻠـﻡ ﺍﻝﻨـﺎﺱ‬
‫ﺒﻤﺼﺎﻝﺢ ﺃﻤﺘﻬﻡ‪ ،‬ﻭﺃﺤﺭﺼﻬﻡ ﻋﻠﻰ ﺘﺤﻘﻴﻘﻬﺎ‪.‬‬
‫ﻭﻗﺩ ﺍﺨﺘﻠﻑ ﺍﻝﻌﻠﻤﺎﺀ ﻓﻲ ﻋﺩﺩﻫﻡ ﺍﻝﺫﻱ ﺘﻨﻌﻘﺩ ﺒﻪ ﺍﻹﻤﺎﻤﺔ ﻋﻠﻰ ﺃﻗﻭﺍل‪:‬‬
‫ﺍﻷﻭل ‪ -‬ﺇﺠﻤﺎﻉ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺠﻤﻴﻌ ﹰﺎ‪ :‬ﻭﻫﺫﺍ ﻗﻭل ﺃﺤﻤﺩ ﻓﻲ ﺭﻭﺍﻴﺔ ﻋﺒﺩﻭﺱ ﺒـﻥ ﻤﺎﻝـﻙ‬
‫ﻭﺇﺴﺤﺎﻕ ﺒﻥ ﻤﻨﺼﻭﺭ‪ ،‬ﻗﺎل‪ ]:‬ﻭﻤﻥ ﻭﻝﻲ ﺍﻝﺨﻼﻓﺔ ﻓﺄﺠﻤﻊ ﻋﻠﻴﻪ ﺍﻝﻨﺎﺱ ﻭﺭﻀـﻭﺍ ﺒـﻪ‪. .‬‬
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‫[‬
‫ﻭﻗﺎل ﻓﻲ ﺭﻭﺍﻴﺔ ﺇﺴﺤﺎﻕ ﺒﻥ ﻤﻨﺼﻭﺭ ﻝﻤﺎ ﺴﺌل ﻋﻥ ﺤﺩﻴﺙ ﺍﻝﻨﺒﻲ ‪ -‬ﺼـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
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‫ﻤﺎ ﻤﻌﻨﺎﻩ ؟ ﻓﻘﺎل ‪ :‬ﺃﺘﺩﺭﻱ‬ ‫ﻭﺴﻠﻡ ‪ » -‬ﻤﻥ ﻤﺎﺕ ﻭﻝﻴﺱ ﻝﻪ ﺇﻤﺎﻡ ﻤﺎﺕ ﻤﻴﺘﺔ ﺍﻝﺠﺎﻫﻠﻴﺔ «‬
‫ﻤﺎ ﺍﻹﻤﺎﻡ ؟ ﺍﻹﻤﺎﻡ ﺍﻝﺫﻱ ﻴﺠﻤﻊ ﻋﻠﻴﻪ ﺍﻝﻤﺴﻠﻤﻭﻥ ﻜﻠﻬﻡ ﻴﻘﻭل ﻫﺫﺍ ﺇﻤﺎﻡ ﻓﻬﺫﺍ ﻤﻌﻨﺎﻩ (‪.٢٢‬‬
‫ﻭﻗﺎل ﺍﻝﻼﻝﻜﺎﺌﻲ‪ :٢٣‬ﻭﺍﻝﺴﻤﻊ ﻭﺍﻝﻁﺎﻋﺔ ﻝﻸﺌﻤﺔ ﻭﺃﻤﻴﺭ ﺍﻝﻤﺅﻤﻨﻴﻥ ﺍﻝﺒﺭ ﻭﺍﻝﻔﺎﺠﺭ ‪ ،‬ﻭﻤـﻥ‬
‫ﻭﻝﻲ ﺍﻝﺨﻼﻓﺔ ﻓﺎﺠﺘﻤﻊ ﺍﻝﻨﺎﺱ ﻋﻠﻴﻪ ﻭﺭﻀﻭﺍ ﺒﻪ ‪.‬‬

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‫‪)-‬ﺸﺭﺡ ﻤﺴﻠﻡ ‪(٢٠٥/١٢‬‬
‫‪ -٢٠‬ﻤﻨﻬﺎﺝ ﺍﻝﺴﻨﺔ ‪ ١١٢/١‬ﻭﻤﻨﻬﺎﺝ ﺍﻝﺴﻨﺔ ﺍﻝﻨﺒﻭﻴﺔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٣٦٥‬‬
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‫‪ -‬ﺍﻝﺴﻨﺔ ﻷﺒﻲ ﺒﻜﺭ ﺒﻥ ﺍﻝﺨﻼل ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(١٣‬ﺒﺭﻗﻡ)‪ (١١‬ﻭﺍﺒﻥ ﺤﺒﺎﻥ ﺒﺭﻗﻡ) ‪ (٤٦٥٦‬ﻭﻫﻭ ﺤﺩﻴﺙ ﺤﺴﻥ‬
‫ﻗﺎل ﺃﺒﻭ ﺤﺎﺘﻡ ‪ » :‬ﻗﻭﻝﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ :‬ﻤﺎﺕ ﻤﻴﺘﺔ ﺍﻝﺠﺎﻫﻠﻴﺔ ﻤﻌﻨﺎﻩ ‪ :‬ﻤﻥ ﻤﺎﺕ ﻭﻝﻡ ﻴﻌﺘﻘﺩ ﺃﻥ ﻝﻪ ﺇﻤﺎﻤﺎ ﻴﺩﻋﻭ‬
‫ﺍﻝﻨﺎﺱ ﺇﻝﻰ ﻁﺎﻋﺔ ﺍﷲ ﺤﺘﻰ ﻴﻜﻭﻥ ﻗﻭﺍﻡ ﺍﻹﺴﻼﻡ ﺒﻪ ﻋﻨﺩ ﺍﻝﺤﻭﺍﺩﺙ ‪ ،‬ﻭﺍﻝﻨﻭﺍﺯل ‪ ،‬ﻤﻘﺘﻨﻌﺎ ﻓﻲ ﺍﻻﻨﻘﻴﺎﺩ ﻋﻠﻰ ﻤﻥ ﻝـﻴﺱ‬
‫ﻨﻌﺘﻪ ﻤﺎ ﻭﺼﻔﻨﺎ ﻤﺎﺕ ﻤﻴﺘﺔ ﺠﺎﻫﻠﻴﺔ « ‪ ،‬ﻗﺎل ﺃﺒﻭ ﺤﺎﺘﻡ ‪ » :‬ﻅﺎﻫﺭ ﺍﻝﺨﺒﺭ ﺃﻥ ﻤﻥ ﻤﺎﺕ ﻭﻝﻴﺱ ﻝﻪ ﺇﻤﺎﻡ ‪ ،‬ﻴﺭﻴﺩ ﺒﻪ ﺍﻝﻨﺒﻲ‬
‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻤﺎﺕ ﻤﻴﺘﺔ ﺍﻝﺠﺎﻫﻠﻴﺔ ‪ ،‬ﻷﻥ ﺇﻤﺎﻡ ﺃﻫل ﺍﻷﺭﺽ ﻓﻲ ﺍﻝﺩﻨﻴﺎ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓﻤﻥ‬
‫ﻝﻡ ﻴﻌﻠﻡ ﺇﻤﺎﻤﺘﻪ ﺃﻭ ﺍﻋﺘﻘﺩ ﺇﻤﺎﻤﺎ ﻏﻴﺭﻩ ﻤﺅﺜﺭﺍ ﻗﻭﻝﻪ ﻋﻠﻰ ﻗﻭﻝﻪ ﺜﻡ ﻤﺎﺕ ﻤﺎﺕ ﻤﻴﺘﺔ ﺠﺎﻫﻠﻴﺔ «‬
‫‪٢٢‬‬
‫‪ -‬ﻤﻨﻬﺎﺝ ﺍﻝﺴﻨﺔ )‪ (١١٢/١‬ﻭﺍﻹﻤﺎﻤﺔ ﺍﻝﻌﻅﻤﻰ ﻋﻨﺩ ﺃﻫل ﺍﻝﺴﻨﺔ ﻭﺍﻝﺠﻤﺎﻋﺔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٥٨‬ﻭﺍﻝﺴﻨﺔ ﻝﻠﺨـﻼل‬
‫‪٨١/١‬‬
‫‪٢٣‬‬
‫‪ -‬ﺍﻋﺘﻘﺎﺩ ﺃﻫل ﺍﻝﺴﻨﺔ ‪ ١٦٠/١‬ﻭ ﻤﺠﻤل ﺍﻋﺘﻘﺎﺩ ﺃﺌﻤﺔ ﺍﻝﺴﻠﻑ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٤٩‬ﻭﺸﺭﺡ ﺃﺼﻭل ﺍﻋﺘﻘﺎﺩ ﺃﻫـل‬
‫ﺍﻝﺴﻨﺔ ﻭﺍﻝﺠﻤﺎﻋﺔ ﻝﻼﻝﻜﺎﺌﻲ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٣١١‬‬

‫‪٣٢‬‬
 ‫‪٢٤‬‬
‫‪ ،‬ﻭﻫﻭ ﻗـﻭل‬ ‫ﻭﻫﺫﺍ ﻗﻭل ﻫﺸﺎﻡ ﺍﻝﻔﻭﻁﻲ ﻭﻋﺒﺩ ﺍﻝﺭﺤﻤﻥ ﺍﻷﺼﻡ‪ ،‬ﻭﻫﻤﺎ ﻤﻥ ﺍﻝﻤﻌﺘﺯﻝﺔ‬
‫ﺍﻝﻜﺭﺍﻤﻴﺔ‪.٢٥‬‬
‫ﻭﻴﺠﺎﺏ ﻋﻥ ﻫﺫﺍ ﺍﻝﻘﻭل ﺒﺄﻨﻪ ﻴﺘﻌﺫﺭ‪ ،‬ﻭﺇﺫﺍ ﻜﺎﻥ ﺇﺠﻤﺎﻉ ﺃﻫل ﺍﻝﺤـل ﻭﺍﻝﻌﻘـﺩ ﺠﻤـﻴﻌﻬﻡ‬
‫ﻴﺘﻌﺫﺭ ﺃﻭ ﻴﺘﻌﺴﺭ ﻭﻗﺩ ﻴﺘﺭﺘﺏ ﻋﻠﻰ ﺍﺸﺘﺭﺍﻁﻪ ﻤﻔﺎﺴﺩ ﻜﻤﺎ ﺴﻴﺄﺘﻲ‪ ،‬ﻓﻜﻴﻑ ﺒﺈﺠﻤـﺎﻉ ﻜـل‬
‫ﺍﻝﻤﺴﻠﻤﻴﻥ ؟!‬
‫ﺍﻝﺜﺎﻨﻲ ‪ -‬ﺇﺠﻤﺎﻉ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﺠﻤﻴﻌﻬﻡ‪ ،‬ﻭﻫﺫﺍ ﻗﻭل ﺃﺤﻤﺩ ﻓﻲ ﺭﻭﺍﻴﺔ ﺇﺴﺤﺎﻕ ﺒـﻥ‬
‫‪٢٦‬‬
‫ﺇﺒﺭﺍﻫﻴﻡ ﻗﺎل ﺃﺤﻤﺩ‪ ] :‬ﺍﻹﻤﺎﻡ ﺍﻝﺫﻱ ﻴﺠﺘﻤﻊ ﻗﻭل ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﻋﻠﻴﻪ [‬
‫‪٢٧‬‬
‫ﺃﻥ ﻫﺫﺍ ﻫﻭ ﺍﻝﺴﺒﺏ ﺍﻝﺫﻱ ﺠﻌل ﺒﻌﺽ ﺍﻝﺼﺤﺎﺒﺔ ﻴﻌﺩﻝﻭﻥ ﻋﻥ ﺒﻴﻌﺔ‬ ‫ﻭﺤﻜﻰ ﺍﺒﻥ ﺨﻠﺩﻭﻥ‬
‫ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﺘﻌﺎﻝﻰ ﻋﻨﻪ ﺇﻝﻰ ﺍﻝﻤﻁﺎﻝﺒﺔ ﺒﺩﻡ ﻋﺜﻤﺎﻥ ﺭﻀﻲ ﺍﷲ ﺘﻌﺎﻝﻰ ﻋﻨﻪ ﻓﻘـﺎل ‪) :‬‬
‫ﺭﺃﻯ ﺁﺨﺭﻭﻥ ﺃﻥ ﺒﻴﻌﺘﻪ ‪ -‬ﺃﻱ ﻋﻠﻲ ‪ -‬ﻝﻡ ﺘﻨﻌﻘﺩ ‪ ،‬ﻻﻓﺘﺭﺍﻕ ﺍﻝﺼﺤﺎﺒﺔ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ‬
‫ﺒﺎﻵﻓﺎﻕ ‪ ،‬ﻭﻻ ﺘﻠﺯﻡ ﺒﻌﻘﺩ ﻤﻥ ﺘﻭﻻﻫﺎ ﻤﻥ ﻏﻴﺭﻫﻡ ﺃﻭ ﻤﻥ ﺍﻝﻘﻠﻴل ﻤﻨﻬﻡ ‪ ( ...‬ﺇﻝﻰ ﺃﻥ ﻗﺎل‬
‫‪ ) :‬ﺫﻫﺏ ﺇﻝﻰ ﺫﻝﻙ ﻤﻌﺎﻭﻴﺔ ‪ ،‬ﻭﻋﻤﺭﻭ ﺒﻥ ﺍﻝﻌﺎﺹ ‪ ،‬ﻭﺃﻡ ﺍﻝﻤﺅﻤﻨﻴﻥ ﻋﺎﺌﺸﺔ ‪ ،‬ﻭﺍﻝﺯﺒﻴﺭ ‪،‬‬
‫ﻭﺍﺒﻨﻪ ‪ ...‬ﺇﻝﺦ ( ﺭﻀﻲ ﺍﷲ ﺘﻌﺎﻝﻰ ﻋﻨﻬﻡ ﺃﺠﻤﻌﻴﻥ‬
‫ﻭﺫﻫﺏ ﺇﻝﻰ ﺫﻝﻙ ﺃﻴﻀ‪‬ﺎ ﺃﺒﻭ ﻴﻌﻠﻰ ﻓﻲ ﻜﺘﺎﺒﻪ ) ﺍﻝﻤﻌﺘﻤﺩ ﻓﻲ ﺃﺼﻭل ﺍﻝﺩﻴﻥ (‬
‫ﺤﻴﺙ ﻗﺎل ‪ ) :‬ﻷﻥ ﺍﻹﻤﺎﻡ ﻴﺠﺏ ﺍﻝﺭﺠﻭﻉ ﺇﻝﻴﻪ ﻭﻻ ﻴـﺴﻭﻍ ﺨﻼﻓـﻪ ﻭﺍﻝﻌـﺩﻭل ﻋﻨـﻪ‬
‫ﻜﺎﻹﺠﻤﺎﻉ ‪ ،‬ﺜﻡ ﺇﻥ ﺍﻹﺠﻤﺎﻉ ﻴﻌﺘﺒﺭ ﻓﻲ ﺍﻨﻌﻘﺎﺩﻩ ﺠﻤﻴﻊ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﻜـﺫﻝﻙ ﻋﻘـﺩ‬
‫‪٢٨‬‬
‫‪.‬‬ ‫ﺍﻹﻤﺎﻤﺔ ﻝﻪ (‬
‫ﻭﻋﻨﺩ ﺍﻝﻨﻅﺭ ﻓﻲ ﻫﺫﺍ ﺍﻝﻤﺫﻫﺏ ﻨﺠﺩﻩ ﻤﺭﺩﻭﺩ‪‬ﺍ ﺒﺸﻁﺭﻴﺔ ﻝﻸﺴﺒﺎﺏ ﺍﻝﺘﺎﻝﻴﺔ ‪:‬‬
‫ﺃ‪ -‬ﺃﻤﺎ ﺍﺸﺘﺭﺍﻁ ﺇﺠﻤﺎﻉ ﺍﻝﺩﻫﻤﺎﺀ ﻓﻼ ﻴﻠﺘﻔﺕ ﺇﻝﻴﻪ ‪ ،‬ﻷﻥ ﻁﺒﻘﺔ ﺍﻝﺩﻫﻤﺎﺀ ﻻﺒـ ‪‬ﺩ ﺃﻥ ﺘﻜـﻭﻥ‬
‫ﻤﻘﻠﺩﺓ ﻝﻔﺌﺔ ﻓﻴﻬﺎ ‪ ،‬ﺘﺅﺜﺭ ﻋﻠﻴﻬﺎ ﺒﺎﻝﺩﻋﺎﻴﺔ ﻭﺍﻝﻀﺠﻴﺞ ‪ ،‬ﻓﻼ ﺘﺴﺘﻁﻴﻊ ﺃﻥ ﺘﺤﻜﻡ ﻓـﻲ ﺃﻨـﺎﺓ‬
‫ﻭﺘﻌﻘﱡل ﻝﺘﺨﺘﺎﺭ ﺍﻹﻤﺎﻡ ﺍﻝﻌﺎﺩل ‪ ،‬ﻭﻤﻥ ﺜﻡ ﻓﺈﻥ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﻭﻫﻡ ‪ :‬ﺍﻝﻁﻠﻴﻌﺔ ﺍﻝﻭﺍﻋﻴﺔ‬
‫ﻭﺍﻝﻔﺌﺔ ﺍﻝﻤﺴﺘﻨﻴﺭﺓ ﻤﻥ ﺃﻫل ﺍﻻﺠﺘﻬﺎﺩ ﻤﻥ ﺍﻷﻤﺔ ﻫﻡ ﺍﻝﺠﺩﻴﺭﻭﻥ ﺒﺎﺨﺘﻴﺎﺭ ﺍﻹﻤﺎﻡ ‪ ،‬ﻷﻨﻬـﻡ‬
‫‪٢٤‬‬
‫‪ -‬ﺍﻨﻅﺭ ﻤﻘﺎﻻﺕ ﺍﻹﺴﻼﻤﻴﻴﻥ‬
‫‪٢٥‬‬
‫‪-‬ﺍﻨﻅﺭ ﺍﻝﻤﻠل ﻭﺍﻝﻨﺤل ﻝﻠﺸﻬﺭﺴﺘﺎﻨﻲ‬
‫‪٢٦‬‬
‫‪ -‬ﺍﻷﺤﻜﺎﻡ ﺍﻝﺴﻠﻁﺎﻨﻴﺔ ﻷﺒﻲ ﻴﻌﻠﻰ )ﺹ ‪(٢٣‬‬
‫‪٢٧‬‬
‫‪ -‬ﺍﻝﻤﻘﺩﻤﺔ )ﺹ ‪(٢١٤‬‬
‫‪٢٨‬‬
‫‪ -‬ﺹ ‪(١٣٩‬‬

‫‪٣٣‬‬
‫ﺴﻴﺤﺘﻤﻠﻭﻥ ﻭﺯﺭﻩ ﺇﺫﺍ ﻝﻡ ﻴﺘﺤﺭﻭﺍ ﻓﻲ ﺍﺨﺘﻴﺎﺭﻩ ﺍﻝﺼﻭﺍﺏ ‪ ،‬ﻭﺴﻴﻜﻭﻨﻭﻥ ﺸـﺭﻜﺎﺀﻩ ﻓـﻲ‬
‫‪٢٩‬‬
‫ﻤﺂﺜﻤﻪ ﻭﻤﻅﺎﻝﻤﻪ‬
‫ﺏ‪ -‬ﻭﻷﻨﻪ ﻜﻤﺎ ﻴﻘﻭل ﺍﺒﻥ ﺤﺯﻡ ﺭﺤﻤﻪ ﺍﷲ‪:٣٠‬‬
‫]ﺘﻜﻠﻴﻑ ﻤﺎ ﻻ ﻴﻁﺎﻕ ﻭﻤﺎ ﻝﻴﺱ ﻓﻲ ﺍﻝﻭﺴﻊ ﻭﻤﺎ ﻫﻭ ﺃﻋﻅـﻡ ﺍﻝﺤـﺭﺝ‪ ،‬ﻭﺍﷲ ﺘﻌـﺎﻝﻰ ﻻ‬
‫ﻴﻜﻠﻑ ﻨﻔﺴ ﹰﺎ ﺇﻻ ﻭﺴﻌﻬﺎ‪ ،‬ﻭﻗﺎل ﺘﻌﺎﻝﻰ‪} :‬ﻭﻤﺎ ﺠﻌل ﻋﻠﻴﻜﻡ ﻓﻲ ﺍﻝ ‪‬ﺩﻴ‪‬ﻥ ﻤﻥ ﺤـﺭﺝ{ﺍﻝﺤـﺞ‪:‬‬
‫‪٧٨‬‬
‫ﻭﻻ ﺤﺭﺝ ﻭﻻ ﺘﻌﺠﻴﺯ ﺃﻜﺜﺭ ﻤﻥ ﺘﻌﺭﻑ ﺇﺠﻤﺎﻉ ﻓﻀﻼﺀ ﻤﻥ ﻓﻲ ﺍﻝﻤﻭﻝﺘﺎﻥ ﻭﺍﻝﻤﻨـﺼﻭﺭﺓ‬
‫ﺇﻝﻰ ﺒﻼﺩ ﻤﻬﺭﺓ ﺇﻝﻰ ﻋﺩﻥ ﺇﻝﻰ ﺃﻗﺎﺼﻲ ﺒﻼﺩ ﺍﻝﻤﺼﺎﻤﺩﺓ ﺇﻝﻰ ﻁﻨﺠﺔ ﺇﻝﻰ ﺍﻷﺸﺒﻭﻨﺔ ﺇﻝـﻰ‬
‫ﺠﺯﺍﺌﺭ ﺍﻝﺒﺤﺭ ﺇﻝﻰ ﺴﻭﺍﺤل ﺍﻝﺸﺎﻡ ﺇﻝﻰ ﺃﺭﻤﻴﻨﻴﺔ ﻭﺠﺒل ﺍﻝﻔﺘﺢ ﺇﻝـﻰ ﺃﺴـﻤﺎﺭ ﻭﻓﺭﻏﺎﻨـﺔ‬
‫ﻭﺃﺴﺭﻭﺸﻨﺔ ﺇﻝﻰ ﺃﻗﺎﺼﻲ ﺨﺭﺍﺴﺎﻥ ﺇﻝﻰ ﺍﻝﺠﻭﺭﺠﺎﻥ ﺇﻝﻰ ﻜﺎﺒل ﺇﻝﻰ ﺍﻝﻤﻭﻝﺘﺎﻥ ﻓﻤﺎ ﺒﻴﻥ ﺫﻝﻙ‬
‫ﻤﻥ ﺍﻝﻤﺩﻥ ﻭﺍﻝﻘﺭﻯ‪ ،‬ﻭﻻ ﺒﺩ ﻤﻥ ﻀﻴﺎﻉ ﺃﻤﻭﺭ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻗﺒل ﺃﻥ ﻴﺠﻤﻊ ﺠﺯﺀ ﻤﻥ ﻤﺎﺌـﺔ‬
‫ﺠﺯﺀ ﻤﻥ ﻓﻀﻼﺀ ﺃﻫل ﻫﺫﻩ ﺍﻝﺒﻼﺩ‪ ،‬ﻓﺒﻁل ﻫﺫﺍ ﺍﻝﻘﻭل ﺍﻝﻔﺎﺴﺩ‪ ،‬ﻤﻊ ﺃﻨﻪ ﻝﻭ ﻜﺎﻥ ﻤﻤﻜﻨ ﹰﺎ ﻝﻤﺎ‬
‫ﻝﺯﻡ‪ ،‬ﻷﻨﻪ ﺩﻋﻭﻯ ﺒﻼ ﺒﺭﻫﺎﻥ [‬
‫ﺠـ‪ -‬ﻭﻫﻭ ﻤﺩﻓﻭﻉ ﺃﻴﻀ‪‬ﺎ ﺒﻤﺎ ﺤﺩﺙ ﺒﻴﻥ ﺍﻝﺼﺤﺎﺒﺔ ﻓﻲ ﺴﻘﻴﻔﺔ ﺒﻨﻲ ﺴﺎﻋﺩﺓ ﺇﺫﺍ ﺍﻝﺘﻘـﻰ‬
‫ﻓﻲ ﺘﻠﻙ ﺍﻝﺴﻘﻴﻔﺔ ﺒﻌﺽ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ‪ ،‬ﻭﻝﻡ ﻴﻨﺘﻅﺭﻭﺍ ﺤﻀﻭﺭ ﺍﻝﺠﻤﻴﻊ ‪ ،‬ﻭﻓﻲ ﺫﻝﻙ‬
‫ﺍﻝﻤﻘﺎﻡ ﺒﺎﻴﻌﻭﺍ ﺃﺒﺎ ﺒﻜﺭ ﺭﻀﻲ ﺍﷲ ﺘﻌﺎﻝﻰ ﻋﻨﻪ ﺩﻭﻥ ﺍﻨﺘﻅﺎﺭ ﻝﺭﺃﻱ ﺍﻵﺨﺭﻴﻥ ‪.‬‬
‫ﺩ‪ -‬ﺃﻤﺎ ﻗﻴﺎﺱ ﺫﻝﻙ ﻋﻠﻰ ﺍﻹﺠﻤﺎﻉ ﻓﻬﻭ ﻗﻴﺎﺱ ﻤﻊ ﺍﻝﻔﺎﺭﻕ ‪.‬‬
‫ﺒل ﺫﻜﺭ ﺍﻝﺠﻭﻴﻨﻲ ﺍﻹﺠﻤﺎﻉ ﻋﻠﻰ ﻋﺩﻡ ﺍﺸﺘﺭﺍﻁ ﺇﺠﻤﺎﻉ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﻓﻘﺎل ‪:٣١‬‬
‫]ﻤﻤﺎ ﻨﻘﻁﻊ ﺒﻪ ﺃﻥ ﺍﻹﺠﻤﺎﻉ ﻝﻴﺱ ﺸﺭﻁﺎ ﻓﻲ ﻋﻘﺩ ﺍﻹﻤﺎﻤﺔ ﺒﺎﻹﺠﻤﺎﻉ ﻭﺍﻝـﺫﻱ ﻴﻭﻀـﺢ‬
‫ﺫﻝﻙ ﺃﻥ ﺃﺒﺎ ﺒﻜﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺼﺤﺕ ﻝﻪ ﺍﻝﺒﻴﻌﺔ ﻓﻘﻀﻰ ﻭﺤﻜـﻡ ﻭﺃﺒـﺭﻡ ﻭﺃﻤـﻀﻰ‬
‫ﻭﺠﻬﺯ ﺍﻝﺠﻴﻭﺵ ﻭﻋﻘﺩ ﺍﻷﻝﻭﻴﺔ ﻭﺠﺭ ﺍﻝﻌﺴﺎﻜﺭ ﺇﻝﻰ ﻤﺎﻨﻌﻲ ﺍﻝﺯﻜﺎﺓ ﻭﺠﺒﻲ ﺍﻷﻤﻭﺍل ﻭﻓﺭﻕ‬
‫ﻤﻨﻬﺎ ﻭﻝﻡ ﻴﻨﺘﻅﺭ ﻓﻲ ﺘﻨﻔﻴﺫ ﺍﻷﻤﻭﺭ ﻝﻨﺘﺸﺎﺭ ﺍﻷﺨﺒﺎﺭ ﻓﻲ ﺃﻗﻁﺎﺭ ﺨﻁﺔ ﺍﻹﺴـﻼﻡ ﻭﺘﻘﺭﻴـﺭ‬
‫‪٢٩‬‬
‫‪ -‬ﺍﻝﻤﺠﻤﻭﻉ ﺸﺭﺡ ﺍﻝﻤﻬﺫﺏ ‪ -‬ﺍﻝﺘﻜﻤﻠﺔ ﻝﻠﻤﻁﻴﻌﻲ )‪ (٥١٩/١٧‬ﻭ ﺍﻹﻤﺎﻤﺔ ﺍﻝﻌﻅﻤﻰ ﻋﻨﺩ ﺃﻫل ﺍﻝﺴﻨﺔ ﻭﺍﻝﺠﻤﺎﻋـﺔ ‪-‬‬
‫)ﺝ ‪ / ١‬ﺹ ‪(٥٩‬‬
‫‪٣٠‬‬
‫‪ -‬ﺍﻝﻔﺼل ﻓﻲ ﺍﻝﻤﻠل ﻭﺍﻷﻫﻭﺍﺀ ﻭﺍﻝﻨﺤل ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪٩‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ( ﻭ ﺍﻝﻔﺼل ﻓﻲ ﺍﻝﻤﻠل ﻭﺍﻷﻫـﻭﺍﺀ ﻭﺍﻝﻨﺤـل‬
‫‪٨٤/٣‬‬
‫‪٣١‬‬
‫‪ -‬ﻏﻴﺎﺙ ﺍﻷﻤﻡ ﻓﻲ ﺍﻝﺘﻴﺎﺙ ﺍﻝﻅﻠﻡ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٢٦‬ﻭ)ﺍﻝﻐﻴﺎﺜﻲ‪(٦٨-٦٧ :‬‬

‫‪٣٤‬‬
‫ﺍﻝﺒﻴﻌﺔ ﻤﻥ ﺍﻝﺫﻴﻥ ﻝﻡ ﻴﻜﻭﻨﻭﺍ ﻓﻲ ﺒﻠﺩ ﺍﻝﻬﺠﺭﺓ ﻭﻜﺫﻝﻙ ﺠﺭﻯ ﺍﻷﻤﺭ ﻓﻲ ﺇﻤﺎﻤـﺔ ﺍﻝﺨﻠﻔـﺎﺀ‬
‫ﺍﻷﺭﺒﻌﺔ ﻓﻬﺫﺍ ﻤﻤﺎ ﻻ ﻴﺴﺘﺭﻴﺏ ﻓﻴﻪ ﻝﺒﻴﺏ ﻭﺍﻝﺫﻱ ﻴﻌﻀﺩ ﺫﻝﻙ ﻋﻠﻤﻨﺎ ﻋﻠﻰ ﺍﻀـﻁﺭﺍﺭ ﺃﻥ‬
‫ﺍﻝﻐﺭﺽ ﻤﻥ ﻨﺼﺏ ﺍﻹﻤﺎﻡ ﺤﻔﻅ ﺍﻝﺤﻭﺯﺓ ﻭﺍﻻﻫﺘﻤﺎﻡ ﺒﻤﻬﻤﺎﺕ ﺍﻹﺴﻼﻡ ﻭﻤﻌﻅﻡ ﺍﻷﻤـﻭﺭ‬
‫ﺍﻝﺨﻁﻴﺭﺓ ﻻ ﻴﻘﺒل ﺍﻝﺭﻴﺙ ﻭﺍﻝﻤﻜﺙ ﻭﻝﻭ ﺃﺨﺭ ﺍﻝﻨﻅﺭ ﻓﻴﻪ ﻝﺠﺭ ﺫﻝﻙ ﺨﻠﻼ ﻻ ﻴﺘﻼﻓﻰ ﻭﺨﺒﻼ‬
‫ﻤﺘﻔﺎﻗﻤﺎ ﻻ ﻴﺴﺘﺩﺭﻙ ﻓﺎﺴﺘﺒﺎﻥ ﻤﻥ ﻭﻀﻊ ﺍﻹﻤﺎﻤﺔ ﺍﺴﺘﺤﺎﻝﺔ ﺍﺸﺘﺭﺍﻁ ﺍﻹﺠﻤﺎﻉ ﻓﻲ ﻋﻘـﺩﻫﺎ‬
‫ﻓﻬﺫﺍ ﻫﻭ ﺍﻝﻤﻘﻁﻭﻉ ﺒﻪ ﻤﻥ ﺍﻝﻔﺼل[‬
‫ﻼ ِﻤﻨﹾ ﹸﻜﻡ‪‬‬
‫ﻥ ﻗﹶﺎ ِﺌ ﹰ‬
‫ﻭﻴﺸﻬﺩ ﻝﻜﻼﻡ ﺍﻝﺠﻭﻴﻨﻲ ﻤﺎ ﺠﺎﺀ ﻓﻲ ﺨﻁﺒﺔ ﻋﻤﺭ ﻋﻨﺩﻤﺎ ﻗﺎل‪ِ] :‬ﺇﱠﻨ ‪‬ﻪ ‪‬ﺒﹶﻠ ﹶﻐﻨِﻰ َﺃ ‪‬‬
‫ل ِﺇﱠﻨﻤ‪‬ﺎ ﻜﹶﺎ ﹶﻨﺕﹾ ‪‬ﺒﻴ‪‬ﻌ‪‬ـ ﹸﺔ‬
‫ﻥ ﺍﻤ‪ ‬ﺭﺅٌ َﺃﻥ‪ ‬ﻴﻘﹸﻭ َ‬
‫ﻼ ‪‬ﻴﻐﹾ ﹶﺘ ‪‬ﺭ ‪‬‬
‫ﻼﻨﹰﺎ ‪ .‬ﹶﻓ ﹶ‬
‫ﺕ ﹸﻓ ﹶ‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ ﺒ‪‬ﺎ ‪‬ﻴﻌ‪ ‬ﹸ‬
‫ﺕ ‪‬‬
‫ل ﻭ‪‬ﺍﻝﱠﻠ ِﻪ ﹶﻝﻭ‪ ‬ﻤ‪‬ﺎ ﹶ‬
‫‪‬ﻴﻘﹸﻭ ُ‬
‫ﺱ ﻤِـﻨﹾ ﹸﻜﻡ‪‬‬
‫ﺸ ‪‬ﺭﻫ‪‬ﺎ ‪ ،‬ﻭﻝﹶـﻴ‪ ‬‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻭﻗﹶﻰ ﹶ‬
‫ﻙ ‪‬ﻭﹶﻝ ِﻜ ‪‬‬
‫ﻻ ‪‬ﻭِﺇﱠﻨﻬ‪‬ﺎ ﹶﻗﺩ‪ ‬ﻜﹶﺎ ﹶﻨﺕﹾ ﹶﻜ ﹶﺫِﻝ ‪‬‬
‫َﺃﺒِﻰ ‪‬ﺒﻜﹾ ٍﺭ ﹶﻓﻠﹾ ﹶﺘ ﹰﺔ ‪‬ﻭ ﹶﺘ ‪‬ﻤﺕﹾ َﺃ ﹶ‬
‫ل َﺃﺒِﻰ ‪‬ﺒﻜﹾ ٍﺭ ‪،‬ﺃﺨﺭﺠﻪ ﺍﻝﺒﺨﺎﺭﻱ ﻤﻁﻭﻻ ﺒﺭﻗﻡ)‪.(٦٨٣٠‬‬
‫ﻕ ِﺇﹶﻝﻴ‪ِ ‬ﻪ ِﻤﺜﹾ ُ‬
‫ﻷﻋ‪‬ﻨﹶﺎ ﹸ‬
‫ﻁ ‪‬ﻊ ﺍ َ‬
‫‪‬ﻤﻥ‪ ‬ﹸﺘﻘﹾ ﹶ‬
‫ﻴﻌﻨﻲ ﺃﻥ ﺒﻴﻌﺔ ﺃﺒﻲ ﺒﻜﺭ ﺘﻤﺕ ﻓﻲ ﻝﺤﻅﺔ‪ ،‬ﻭﻗﺩ ﻜﺎﻥ ﻴﻤﻜﻥ ﺃﻥ ﺘﺤﺩﺙ ﻓﻲ ﺘﻠﻙ ﺍﻝﻠﺤﻅـﺔ‬
‫ﺃﻤﻭﺭ ﻋﻅﻴﻤﺔ‪ ،‬ﻝﻜﻥ ﺍﷲ ﺴﻠﻡ‪.‬‬
‫ﺍﻝﺜﺎﻝﺙ ‪ -‬ﺘﻜﻔﻲ ﺒﻴﻌﺔ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﺍﻝﺫﻴﻥ ﻴﺘﻴﺴﺭ ﺍﺠﺘﻤﺎﻋﻬﻡ‬
‫ل ﻭ‪‬ﺍﻝﹾ ‪‬ﻌﻘﹾ ِﺩ‬
‫ﺤﱢ‬
‫ل ﺍﻝﹾ ‪‬‬
‫ﺢ ‪‬ﺒﻴ‪ ‬ﻌ ﹸﺔ َﺃﻫ‪ِ ‬‬
‫ﺼ‪‬‬‫ﻗﺎل ﺍﻝﻨﻭﻭﻱ ﺭﺤﻤـﻪ ﺍﷲ ‪ ] :٣٢‬ﻭ ﹶﺘﻨﹾ ‪‬ﻌ ِﻘ ‪‬ﺩ ﺍﻝﹾ ِﺈﻤ‪‬ﺎ ‪‬ﻤ ﹸﺔ ﺒِﺎﻝﹾ ‪‬ﺒﻴ‪ ‬ﻌﺔِ‪ ،‬ﻭ‪‬ﺍﻝﹾ َﺄ ‪‬‬
‫ﻋ ‪‬ﻬﻡ‪[،‬‬
‫ﺴ ‪‬ﺭ ﺍﺠ‪ِ ‬ﺘﻤ‪‬ﺎ ‪‬‬
‫ﻥ ‪‬ﻴ ﹶﺘ ‪‬ﻴ ‪‬‬
‫ﺱ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ِﻤﻥ‪ ‬ﺍﻝﹾ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﻝ ‪‬ﺭ َﺅﺴ‪‬ﺎ ِﺀ ‪‬ﻭ ‪‬ﻭﺠ‪‬ﻭ ِﻩ ﺍﻝﻨﱠﺎ ِ‬
‫‪٣٣‬‬
‫‪ -‬ﺒﻌﺩ ﺃﻥ ﺫﻜﺭ ﺘﺄﺨﺭ ﻋﻠﻲ ﺒﻥ ﺃﺒﻲ ﻁﺎﻝﺏ ﻋﻥ ﺒﻴﻌﺔ ﺃﺒﻲ ﺒﻜﺭ‬ ‫ﻭﻗﺎل ﻓﻲ ﺸﺭﺡ ﻤﺴﻠﻡ‬
‫ﺡ ﻓِﻲ ﺍﻝﹾ ‪‬ﺒﻴ‪‬ﻌ‪‬ﺔ ‪ ،‬ﻭﻝﹶﺎ ﻓِﻴ ِﻪ ‪َ .‬ﺃﻤ‪‬ﺎ ﺍﻝﹾ ‪‬ﺒﻴ‪‬ﻌ‪‬ـﺔ‬
‫ﺱ ِﺒﻘﹶﺎ ِﺩ ٍ‬
‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ ] :-‬ﻭ ‪‬ﻤ ‪‬ﻊ ‪‬ﻫﺫﹶﺍ ﹶﻓ ﹶﺘ َﺄﺨﱡﺭﻩ ﹶﻝﻴ‪ ‬‬
‫ل‬
‫ﺤّ‬
‫ل َﺃﻫ‪‬ل ﺍﻝﹾ ‪‬‬
‫ل ﺍﻝﻨﱠﺎﺱ ‪ ،‬ﻭﻝﹶﺎ ﹸﻜ ّ‬
‫ﺤ ِﺘﻬ‪‬ﺎ ‪‬ﻤﺒ‪‬ﺎ ‪‬ﻴﻌ‪‬ﺔ ﹸﻜ ّ‬
‫ﺼ‪‬‬
‫ﻕ ﺍﻝﹾ ‪‬ﻌﹶﻠﻤ‪‬ﺎﺀ ﻋ‪‬ﻠﹶﻰ َﺃﱠﻨ ‪‬ﻪ ﻝﹶﺎ ‪‬ﻴﺸﹾ ﹶﺘﺭ‪‬ﻁ ِﻝ ِ‬
‫‪ :‬ﹶﻓ ﹶﻘﺩ‪ِ ‬ﺍﱠﺘ ﹶﻔ ﹶ‬
‫ﺴ ‪‬ﺭ ِﺇﺠ‪‬ﻤ‪‬ﺎﻋﻬﻡ‪ِ ‬ﻤﻥ‪ ‬ﺍﻝﹾ ‪‬ﻌﹶﻠﻤ‪‬ﺎﺀ ﻭ‪‬ﺍﻝ ‪‬ﺭ َﺅﺴ‪‬ـﺎﺀ ‪‬ﻭ ‪‬ﻭﺠ‪‬ـﻭﻩ‬
‫ﻭ‪‬ﺍﻝﹾ ِﻌﻘﹾﺩ ‪ ،‬ﻭِﺇﱠﻨﻤ‪‬ﺎ ‪‬ﻴﺸﹾ ﹶﺘﺭ‪‬ﻁ ‪‬ﻤﺒ‪‬ﺎ ‪‬ﻴﻌ‪‬ﺔ ‪‬ﻤﻥ‪ ‬ﹶﺘ ‪‬ﻴ ‪‬‬
‫ﺍﻝﻨﱠﺎﺱ[‬
‫‪٣٤‬‬
‫ﻭﻨﻘﻠﻪ ﺍﻝﺸﻭﻜﺎﻨﻲ ﻋﻥ ﺃﺒﻲ ﻤﺤﻤﺩ ﺍﻝﺠﻭﻴﻨﻲ ﻭﺍﻝﺩ ﺇﻤﺎﻡ ﺍﻝﺤﺭﻤﻴﻥ‬
‫ﻭﻴﻔﻬﻡ ﻤﻥ ﻜﻼﻡ ﺍﻝﻤﺎﻭﺭﺩﻱ ﺃﻨﻪ ﻴﻘﻭل ﺒﻪ ﺤﻴﺙ ﻗﺎل‪:٣٥‬‬
‫‪٣٢‬‬
‫‪ -‬ﺤﺎﺸﻴﺘﺎ ﻗﻠﻴﻭﺒﻲ ‪ -‬ﻭﻋﻤﻴﺭﺓ ‪) -‬ﺝ ‪ / ١٥‬ﺹ ‪ (١٠٤‬ﻭﺍﻝﻤﻨﻬﺎﺝ ﻝﻠﻨﻭﻭﻱ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٤٢٦‬ﻭﺘﺤﻔﺔ ﺍﻝﻤﺤﺘﺎﺝ‬
‫ﻓﻲ ﺸﺭﺡ ﺍﻝﻤﻨﻬﺎﺝ ‪) -‬ﺝ ‪ / ٣٨‬ﺹ ‪ (١٨٩‬ﻭﻤﻐﻨﻲ ﺍﻝﻤﺤﺘﺎﺝ ﺇﻝﻰ ﻤﻌﺭﻓﺔ ﺃﻝﻔﺎﻅ ﺍﻝﻤﻨﻬـﺎﺝ ‪) -‬ﺝ ‪ / ١٦‬ﺹ ‪(٢٩٠‬‬
‫ﻭﻨﻬﺎﻴﺔ ﺍﻝﻤﺤﺘﺎﺝ ﺇﻝﻰ ﺸﺭﺡ ﺍﻝﻤﻨﻬﺎﺝ ‪) -‬ﺝ ‪ / ٢٥‬ﺹ ‪(٤١٩‬‬
‫‪٣٣‬‬
‫‪ -‬ﺸﺭﺡ ﺍﻝﻨﻭﻭﻱ ﻋﻠﻰ ﻤﺴﻠﻡ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪ (٢٠٩‬ﻭ‪٧٧/١٢‬‬
‫‪٣٤‬‬
‫‪ -‬ﺍﻨﻅﺭ ﺇﺭﺸﺎﺩ ﺍﻝﻔﺤﻭل‪١٦١:‬ﺍﻝﻁﺒﻌﺔ ﺍﻷﻭﻝﻰ ﻝﻠﻤﻜﺘﺒﺔ ﺍﻝﺘﺠﺎﺭﻴﺔ‬

‫‪٣٥‬‬
‫ﻕ‬
‫ﺴﺒ‪‬ﻭ ِ‬
‫ﻋﺭ‪‬ﻓﹰﺎ ﻝﹶﺎ ﺸﹶـﺭ‪‬ﻋ‪‬ﺎ ؛ ﻝِـ ‪‬‬
‫ﻀ ‪‬ﺭ ﺒِ ‪‬ﺒﹶﻠ ِﺩ ﺍﻝﹾ ِﺈﻤ‪‬ﺎ ِﻡ ‪‬ﻤ ﹶﺘ ‪‬ﻭﱢﻝﻴ‪‬ﺎ ِﻝ ‪‬ﻌﻘﹾ ِﺩ ﺍﻝﹾ ِﺈﻤ‪‬ﺎ ‪‬ﻤﺔِ ‪‬‬
‫] ‪‬ﻭِﺇﱠﻨﻤ‪‬ﺎ ﺼ‪‬ﺎ ‪‬ﺭ ‪‬ﻤﻥ‪ ‬ﻴﺤ‪ ‬‬
‫ﻥ ﻓِﻲ ‪‬ﺒﹶﻠ ِﺩ ِﻩ ‪[.‬‬
‫ﺏ ‪‬ﻤﻭ‪‬ﺠ‪‬ﻭﺩ‪‬ﻭ ‪‬‬
‫ﺨﻠﹶﺎ ﹶﻓ ِﺔ ﻓِﻲ ﺍﻝﹾ َﺄﻏﹾﹶﻠ ِ‬
‫ﺢ ِﻝﻠﹾ ِ‬
‫ﻥ ‪‬ﻤﻥ‪ ‬ﻴﺼ‪‬ﹸﻠ ‪‬‬
‫ﻋﻠﹾ ِﻤ ِﻬﻡ‪ِ ‬ﺒ ‪‬ﻤﻭ‪ِ ‬ﺘ ِﻪ ‪‬ﻭِﻝ َﺄ ‪‬‬
‫ِ‬
‫ﻭﻗﺎل ﺍﻝﻘﻠﻘﺸﻨﺩﻱ‪:‬‬
‫]ﻭ ﺍﻝﺜﺎﻤﻥ ﻭﻫﻭ ﺍﻷﺼﺢ ﻋﻨﺩ ﺃﺼﺤﺎﺒﻨﺎ ﺍﻝﺸﺎﻓﻌﻴﺔ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻡ ﺃﻨﻬﺎ ﺘﻨﻌﻘﺩ ﺒﻤﻥ ﺘﻴﺴﺭ‬
‫ﺤﻀﻭﺭﻩ ﻭﻗﺕ ﺍﻝﻤﺒﺎﻴﻌﺔ ﻓﻲ ﺫﻝﻙ ﺍﻝﻤﻭﻀﻊ ﻤﻥ ﺍﻝﻌﻠﻤﺎﺀ ﻭﺍﻝﺭﺅﺴﺎﺀ ﻭﺴﺎﺌﺭ ﻭﺠﻭﻩ ﺍﻝﻨﺎﺱ‬
‫‪٣٦‬‬
‫ﺍﻝﻤﺘﺼﻔﻴﻥ ﺒﺼﻔﺎﺕ ﺍﻝﺸﻬﻭﺩ [‬
‫ﺍﻝﺭﺍﺒﻊ ‪ -‬ﺘﻨﻌﻘﺩ ﺒﺄﺭﺒﻌﻴﻥ ﻗﻴﺎﺴ ﹰﺎ ﻋﻠﻰ ﺍﻝﺠﻤﻌﺔ ‪:‬‬
‫ﻭﻫﻭ ﻝﺒﻌﺽ ﻋﻠﻤﺎﺀ ﺍﻝﺸﺎﻓﻌﻴﺔ ﻭﻤﻨﻬﻡ ﺍﻝﺤﻠﻴﻤﻲ ﻓﻲ ﺍﻝﻤﻨﻬﺎﺝ‪ ،‬ﻗﺎل‪] :‬ﻓﺈﻥ ﻝﻡ ﻴﻜـﻥ ﻝﻤـﻥ‬
‫ﺠﻤﻊ ﺸﺭﺍﺌﻁ ﺍﻹﻤﺎﻤﺔ ﻋﻬﺩ‪ ‬ﻤﻥ ﺇﻤﺎﻡ ﻗﺒﻠﻪ ﻭﺍﺤﺘﻴﺞ ﺇﻝﻰ ﻨﺼﺏ ﺇﻤﺎﻡ ﻝﻠﻤﺴﻠﻤﻴﻥ ﻓـﺎﺠﺘﻤﻊ‬
‫ﻻ ﻤﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺃﺤﺩﻫﻡ ﻋﺎﻝﻡ ﻴﺼﻠﺢ ﻝﻠﻘﻀﺎﺀ ﺒﻴﻥ ﺍﻝﻨﺎﺱ‪ ،‬ﻓﻌﻘـﺩﻭﺍ ﻝﺭﺠـل‬
‫ﺃﺭﺒﻌﻭﻥ ﻋﺩ ﹰ‬
‫ﺠﻤﻊ ﺍﻝﺸﺭﺍﺌﻁ ﺍﻝﺘﻲ ﺘﻘﺩﻡ ﺫﻜﺭﻫﺎ ﺒﻌﺩ ﺇﻤﻌﺎﻥ ﺍﻝﻨﻅﺭ ﻭﺍﻝﻤﺒﺎﻝﻐﺔ ﺒﺎﻻﺠﺘﻬـﺎﺩ‪ ،‬ﺜﺒﺘـﺕ ﻝـﻪ‬
‫‪٣٧‬‬
‫ﺍﻹﻤﺎﻤﺔ ﻭﻭﺠﺒﺕ ﻁﺎﻋﺘﻪ‪[.‬‬
‫ﻭﻫﺫﺍ ﺒﻨﺎﺀ ﻋﻠﻰ ﻤﺎ ﺫﻫﺏ ﺇﻝﻴﻪ ﺍﻝﺸﺎﻓﻌﻴﺔ ﻤﻥ ﺍﺸﺘﺭﺍﻁ ﺍﻷﺭﺒﻌﻴﻥ ﻓﻲ ﺍﻝﺠﻤﻌﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﻻﺡ ﻝﻙ ﻀﻌﻑ ﺍﺸﺘﺭﺍﻁ ﻋﺩﺩ ﻤﻌﻴﻥ ﻓﻲ ﺍﻝﺠﻤﻌﺔ ﺴﻭﻯ ﻤﺎ ﺘﻨﻌﻘﺩ ﺒـﻪ ﺍﻝﺠﻤﺎﻋـﺔ‪،‬‬
‫ﺢ‬
‫ﺼ‪‬‬‫ﻋﺭﻓﺕ ﻀﻌﻑ ﻫﺫﺍ ﺍﻝﻘﻭل ﺍﻝﺫﻱ ﺒﻨﻲ ﻋﻠﻴﻪ‪ .‬ﻗﺎل ﻋﺒﺩ ﺍﻝﺤﻕ ﻓﻲ ﺃﺤﻜﺎﻤﻪ‪] :‬ﻭ ﻝﹶﺎ ﻴ‪‬ـ ِ‬
‫‪٣٨‬‬
‫ﺸﻲ‪‬ﺀ‪[‬‬
‫ﺠ ‪‬ﻤﻌ‪‬ﺔ ﹶ‬
‫ﻋﺩ‪‬ﺩ ﺍﻝﹾ ‪‬‬
‫ﻓِﻲ ‪‬‬
‫ﺍﻝﺨﺎﻤﺱ ‪ -‬ﺘﻨﻌﻘﺩ ﺒﺨﻤﺴﺔ‪:٣٩‬‬
‫‪٤٠‬‬
‫ﻗﺎل ﺍﻝﻤﺎﻭﺭﺩﻱ ‪ ) :‬ﻭﻫﺫﺍ ﻗﻭل ﺃﻜﺜﺭ ﺍﻝﻔﻘﻬﺎﺀ ﻭﺍﻝﻤﺘﻜﻠﻤﻴﻥ ﻤﻥ ﺃﻫل ﺍﻝﺒﺼﺭﺓ (‬
‫ﻭﻨﹸﺴﺏ ﻫﺫﺍ ﺍﻝﻘﻭل ﺇﻝﻰ ﺸﻴﻭﺥ ﺍﻝﻤﻌﺘﺯﻝﺔ ﺍﻝﺠﺒﺎﺌﻴﻥ ﻭﺍﻝﻘﺎﻀﻲ ﻋﺒﺩ ﺍﻝﺠﺒﺎﺭ ‪ ،٤١‬ﻭﺍﺴـﺘﺩﻝﻭﺍ‬
‫ﺒﺄﻥ ﺒﻴﻌﺔ ﺃﺒﻲ ﺒﻜﺭ ﺍﻨﻌﻘﺩﺕ ﺒﺨﻤﺴﺔ ﻭﻫﻡ‪ :‬ﻋﻤﺭ ﻭﺃﺒﻭ ﻋﺒﻴﺩﺓ ﻭﺒﺸﻴﺭ ﺒﻥ ﺴـﻌﺩ ﻭﺴـﺎﻝﻡ‬

‫‪٣٥‬‬
‫‪ -‬ﺍﻷﺤﻜﺎﻡ ﺍﻝﺴﻠﻁﺎﻨﻴﺔ‪ ٦ :‬ﻭ ﺍﻷﺤﻜﺎﻡ ﺍﻝﺴﻠﻁﺎﻨﻴﺔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٤‬‬
‫‪٣٦‬‬
‫‪ -‬ﻤﺂﺜﺭ ﺍﻹﻨﺎﻓﺔ ‪ ٤٤/١‬ﻭ ﻤﺂﺜﺭ ﺍﻹﻨﺎﻓﺔ ﻓﻲ ﻤﻌﺎﻝﻡ ﺍﻝﺨﻼﻓﺔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٢٣‬‬
‫‪٣٧‬‬
‫ﻼ ﻋﻥ ﺍﻝﻨﻭﻴﺭﻱ ﻓﻲ ﻨﻬﺎﻴﺔ ﺍﻷﺭﺏ ‪ ٣/٦‬ﻭﻁﺭﻕ ﺍﻨﺘﻬﺎﺀ ﻭﻻﻴﺔ ﺍﻝﺤﻜﺎﻡ ‪.١٥٦‬ﻭ ﻨﻬﺎﻴﺔ ﺍﻷﺭﺏ ﻓـﻲ ﻓﻨـﻭﻥ‬
‫‪ -‬ﻨﻘ ﹰ‬
‫ﺍﻷﺩﺏ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪(١٥٨‬‬
‫‪٣٨‬‬
‫‪ -‬ﻋﻤﺩﺓ ﺍﻝﻘﺎﺭﻱ ﺸﺭﺡ ﺼﺤﻴﺢ ﺍﻝﺒﺨﺎﺭﻱ ‪) -‬ﺝ ‪ / ٧‬ﺹ ‪ (٣٥٦‬ﻭﻋﻭﻥ ﺍﻝﻤﻌﺒﻭﺩ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪(٣٥‬‬
‫‪٣٩‬‬
‫‪ -‬ﺍﻨﻅﺭ ‪ :‬ﻤﺂﺜﺭ ﺍﻹﻨﺎﻓﺔ )‪(٤٣/١‬‬
‫‪٤٠‬‬
‫‪ -‬ﺍﻷﺤﻜﺎﻡ ﺍﻝﺴﻠﻁﺎﻨﻴﺔ )ﺹ ‪(٧‬‬

‫‪٣٦‬‬
‫ﻤﻭﻝﻰ ﺃﺒﻲ ﺤﺫﻴﻔﺔ ﻭﺃﺴﻴﺩ ﺒﻥ ﺤﻀﻴﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻡ‪ ،‬ﻭﻷﻥ ﻋﻤﺭ ﺠﻌﻠﻬﺎ ﺸﻭﺭﻯ ﻓـﻲ‬
‫ﺴﺘﺔ ﻝﻴﻌﻘﺩﻫﺎ ﺃﺤﺩﻫﻡ ﺒﺭﻀﺎ ﺍﻝﺨﻤﺴﺔ‪.‬‬
‫ﻭﺍﻝﺠﻭﺍﺏ ﺃﻥ ﺒﻴﻌﺔ ﺃﺒﻲ ﺒﻜﺭ ﻝﻡ ﺘﺘﻡ ﺒﻬﺅﻻﺀ ﻓﻘﻁ ﻜﻤﺎ ﺴﻴﺄﺘﻲ‪ ،‬ﻭﺃﻤﺎ ﻋﻬﺩ ﻋﻤﺭ ﻓﺈﻨﻤﺎ ﻜﺎﻥ‬
‫ﻝﻠﻤﺨﺘﺎﺭﻴﻥ )ﺍﺴﻡ ﻤﻔﻌﻭل( ﻻ ﻝﻠﻌﺎﻗﺩﻴﻥ‪.‬‬
‫ﺍﻝﺴﺎﺩﺱ ‪ -‬ﺘﻨﻌﻘﺩ ﺒﺄﺭﺒﻌﺔ ﻗﻴﺎﺴ ﹰﺎ ﻋﻠﻰ ﺃﻋﻠﻰ ﺍﻝﺸﻬﺎﺩﺍﺕ‪ ،‬ﻭﻫﻲ ﺍﻝﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﻝﺯﻨﺎ‪:٤٢‬‬
‫ﻭﻴﺭﻭﻯ ﻫﺫﺍ ﺍﻝﻘﻭل ﻋﻥ ﺒﻌﺽ ﺍﻝﻤﻌﺘﺯﻝﺔ‪ ،‬ﻭﻻ ﻴ‪‬ﺩﺭﻯ ﻤﺎ ﺍﻝﻌﻠﺔ ﺍﻝﺘﻲ ﺒﻨﻲ ﻋﻠﻴﻬـﺎ ﻫـﺫﺍ‬
‫ﺍﻝﻘﻴﺎﺱ ﺍﻝﻐﺭﻴﺏ ؟‬
‫ﺍﻝﺴﺎﺒﻊ ‪ -‬ﺘﻨﻌﻘﺩ ﺒﺜﻼﺜﺔ ‪:٤٣‬‬
‫ﻭﻫﺫﺍ ﻗﻭل ﺒﻌﺽ ﻋﻠﻤﺎﺀ ﺍﻝﻜﻭﻓﺔ ﺫﻜﺭﻩ ﺍﻝﻤﺎﻭﺭﺩﻱ‪ ،‬ﻭﻭﺠﻬﻪ ﺃﻨﻬﻡ ﺠﻤﺎﻋﺔ ﻓـﻼ ﺘﺠـﻭﺯ‬
‫ﻤﺨﺎﻝﻔﺘﻬﻡ‪ ،‬ﻭﻝﻴﺘﻭﻻﻫﺎ ﺃﺤﺩﻫﻡ ﺒﺭﻀﺎ ﺍﻻﺜﻨﻴﻥ ﻓﻴﻜﻭﻨﻭﺍ ﺤﺎﻜﻤ ﹰﺎ ﻭﺸﺎﻫﺩﻴﻥ ﻜﻌﻘـﺩ ﺍﻝﻨﻜـﺎﺡ‬
‫ﻴﺼﺢ ﺒﻭﻝﻲ ﻭﺸﺎﻫﺩﻴﻥ‪.‬‬
‫ﺍﻝﺜﺎﻤﻥ ‪ -‬ﺘﻨﻌﻘﺩ ﺒﺎﺜﻨﻴﻥ‪.٤٤‬‬
‫ل ﺍﻝﺠﻤﻊ ﻭﻝﻴﻜﻭﻨﺎ ﺤﺎﻜﻤ‪‬ﺎ ﻭﺸﺎﻫﺩﻴﻥ ﻜﻤﺎ ﻴـﺼﺢ ﻋﻘـﺩ ﺍﻝﻨﻜـﺎﺡ ﺒـﻭﻝﻲ‬
‫ﻷﻥ ﺍﻻﺜﻨﻴﻥ ﺃﻗ ّ‬
‫ﻭﺸﺎﻫﺩﻴﻥ ‪،‬‬
‫‪٤٥‬‬
‫‪ .‬ﻭﻨﺴﺒﻪ ﺍﻝﺒﻐﺩﺍﺩﻱ ﺇﻝﻰ ﺴﻠﻴﻤﺎﻥ ﺒﻥ‬ ‫ﻭﻋﺯﺍ ﺍﻝﻤﺎﻭﺭﺩﻱ ﻫﺫﺍ ﺍﻝﻘﻭل ﺇﻝﻰ ﻋﻠﻤﺎﺀ ﺍﻝﻜﻭﻓﺔ‬
‫‪٤٦‬‬
‫‪.‬‬ ‫ﺠﺭﻴﺭ ﺍﻝﺯﻴﺩﻱ ﻭﻁﺎﺌﻔﺔ ﻤﻥ ﺍﻝﻤﻌﺘﺯﻝﺔ‬
‫ﺍﻝﺘﺎﺴﻊ ‪ -‬ﺘﻨﻌﻘﺩ ﺒﻭﺍﺤﺩ ﻤﻥ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﻤﻁﻠﻘ ﹰﺎ‪.‬‬
‫ﺱ‬
‫ﻥ ﺍﻝﹾ ‪‬ﻌﺒ‪‬ﺎ ‪‬‬
‫ﻭﺍﺴﺘﺩﻝﻭﺍ ﻋﻠﻰ ﺫﻝﻙ ﺒﺄﻥ ﺍﻝﻌﺒﺎﺱ ﻗﺎل ﻝﻌﻠﻲ ﺭﻀﻲ ﺍﷲ ﺘﻌﺎﻝﻰ ﻋﻨﻬﻤﺎ ‪ِ ) :‬ﻝ َﺄ ‪‬‬
‫ﺼﻠﱠﻰ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﻋ ‪‬ﻡ ‪‬ﺭﺴ‪‬ﻭ ِ‬
‫ﺱ‪ :‬‬
‫ل ﺍﻝﻨﱠﺎ ‪‬‬
‫ﻙ ﹶﻓ ‪‬ﻴﻘﹸﻭ ُ‬
‫ﻙ ُﺃﺒ‪‬ﺎ ِﻴﻌ‪ ‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬﻤ‪‬ﺎ ﹸﺍﻤ‪ ‬ﺩﺩ‪ ‬ﻴ ‪‬ﺩ ‪‬‬
‫ﻥ ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﻲ ِﺭﻀ‪‬ﻭ‪‬ﺍ ‪‬‬
‫ل ِﻝ ‪‬ﻌِﻠ ‪‬‬
‫ﻗﹶﺎ َ‬

‫‪٤١‬‬
‫‪ -‬ﺍﻝﻔﺼل ﻓﻲ ﺍﻝﻤﻠل ﻭﺍﻝﻨﺤل )‪ . (١٦٧/١‬ﻭﺍﻨﻅﺭ ‪ :‬ﺍﻝﻤﻐﻨﻲ ﻓﻲ ﺃﺒﻭﺍﺏ ﺍﻝﺘﻭﺤﻴﺩ ﻭﺍﻝﻌﺩل )ﺤــ ‪ ، ٢٠‬ﻕ ‪، ١‬‬
‫ﺹ ‪. (٢٥٤ - ٢٥٢‬‬
‫‪٤٢‬‬
‫‪ -‬ﻤﺂﺜﺭ ﺍﻹﻨﺎﻓﺔ )‪ ، (٤٣/١‬ﻭﻨﻬﺎﻴﺔ ﺍﻝﻤﺤﺘﺎﺝ ﻝﻠﺭﻤﻠﻲ )‪(٤١٠/٧‬‬
‫‪٤٣‬‬
‫‪ -‬ﻨﻬﺎﻴﺔ ﺍﻝﻤﺤﺘﺎﺝ )‪(٤١٠/٧‬‬
‫‪٤٤‬‬
‫‪ -‬ﻨﻬﺎﻴﺔ ﺍﻝﻤﺤﺘﺎﺝ )‪(٤١٠/٧‬‬
‫‪٤٥‬‬
‫‪ -‬ﺍﻷﺤﻜﺎﻡ ﺍﻝﺴﻠﻁﺎﻨﻴﺔ )ﺹ ‪(٧‬‬
‫‪٤٦‬‬
‫‪ -‬ﺃﺼﻭل ﺍﻝﺩﻴﻥ )ﺹ ‪(٢٨١‬‬

‫‪٣٧‬‬
 ‫‪٤٧‬‬
‫‪ .‬ﻭﻷﻥ ﻋﻤﺭ ﻝﻤﺎ ﺒﺎﻴﻊ ﺃﺒـﺎ‬ ‫ﻥ‪(.‬‬
‫ﻙ ﺍﺜﹾﻨﹶﺎ ِ‬
‫ﻋﹶﻠﻴ‪ ‬‬
‫ﻑ ‪‬‬
‫ﻋ ‪‬ﻤ ِﻪ ﹶﻓﻠﹶﺎ ‪‬ﻴﺨﹾ ﹶﺘِﻠ ﹸ‬
‫ﻥ ‪‬‬
‫ﺴﱠﻠ ‪‬ﻡ ﺒ‪‬ﺎ ‪‬ﻴ ‪‬ﻊ ﺍﺒ‪ ‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺤﻜﹾﻡ‪ ، ‬ﻭﺤﻜﻡ‬
‫ﺒﻜﺭ ﺭﻀﻲ ﺍﷲ ﺘﻌﺎﻝﻰ ﻋﻨﻬﻤﺎ ﺘﺒﻌﻪ ﺍﻝﺼﺤﺎﺒﺔ ﻋﻠﻰ ﺫﻝﻙ ﻭﻭﺍﻓﻘﻭﻩ ‪ .‬ﻭﻷﻨﻪ ‪‬‬
‫‪٤٩‬‬ ‫‪٤٨‬‬
‫‪ ،‬ﻭﺇﻝﻴﻪ‬ ‫‪ ،‬ﻭﻗﺩ ﻋﺯﺍ ﺍﻝﺒﻐﺩﺍﺩﻱ ﻫﺫﺍ ﺍﻝﻘﻭل ﺇﻝﻰ ﺃﺒﻲ ﺍﻝﺤﺴﻥ ﺍﻷﺸﻌﺭﻱ‬ ‫ﻭﺍﺤﺩ ﻨﺎﻓﺫ‬
‫ﺫﻫﺏ ﺍﻹﻴﺠﻲ ﻓﻲ ﺍﻝﻤﻭﺍﻗﻑ ‪ ،٥٠‬ﻭﺍﻝﻐﺯﺍﻝﻲ ﻓﻲ ﻓﻀﺎﺌﺢ ﺍﻝﺒﺎﻁﻨﻴﺔ ﺤﻴﺙ ﻴﻘﻭل ‪ ) :‬ﻭﺍﻝﺫﻱ‬
‫‪٥١‬‬
‫‪.‬‬ ‫ﻨﺨﺘﺎﺭﻩ ﺃﻨﻪ ﻴ‪‬ﻜﺘﻔﻰ ﺒﺸﺨﺹ ﻭﺍﺤﺩ ﻴﻌﻘﺩ ﺍﻝﺒﻴﻌﺔ ﻝﻺﻤﺎﻡ (‬
‫ﻭﺒﻬﺫﺍ ﺍﻝﻘﻭل ﻗﺎل ﺇﻤﺎﻡ ﺍﻝﺤﺭﻤﻴﻥ ﺤﻴﺙ ﺫﻜﺭ ﺃﻥ ‪ ) :‬ﺃﻗﺭﺏ ﺍﻝﻤـﺫﺍﻫﺏ ﻤـﺎ ﺍﺭﺘـﻀﺎﻩ‬
‫ﺍﻝﻘﺎﻀﻲ ﺃﺒﻭ ﺒﻜﺭ ‪ .‬ﻭﻫﻭ ‪ :‬ﺍﻝﻤﻨﻘﻭل ﻋﻥ ﺸﻴﺨﻨﺎ ﺃﺒﻲ ﺍﻝﺤﺴﻥ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ ،‬ﻭﻫـﻭ‬
‫‪٥٢‬‬
‫ﻝﻜﻨﻪ ﺍﺸﺘﺭﻁ ﺒﻌﺩ ﺫﻝﻙ ﺃﻥ‬ ‫‪ :‬ﺃﻥ ﺍﻹﻤﺎﻤﺔ ﺘﺜﺒﺕ ﺒﻤﺒﺎﻴﻌﺔ ﺭﺠل ﻭﺍﺤﺩ ﻤﻥ ﺃﻫل ﺍﻝﻌﻘﺩ (‬
‫‪٥٣‬‬
‫‪.‬‬ ‫ﻴﻜﻭﻥ ﺫﺍ ﺸﻭﻜﺔ ﻭﺇﻻ ﻓﻼ‬
‫‪٥٥‬‬ ‫‪٥٤‬‬
‫‪ ،‬ﻭﻤﻤﻥ‬ ‫‪ ،‬ﻭﻫﻭ ﻤﺫﻫﺏ ﺍﻝﺯﻴﺩﻴﺔ‬ ‫ﻭﺇﻝﻴﻪ ﺫﻫﺏ ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ ﺍﻝﻘﺭﻁﺒﻲ ﻓﻲ ﺘﻔﺴﻴﺭﻩ‬
‫ﻗﺎل ﺒﻬﺫﺍ ﺍﻝﺭﺃﻱ ﻤﻥ ﺍﻝﻤ‪‬ﺤﺩﺜﻴﻥ ﺩ ‪ .‬ﻀﻴﺎﺀ ﺍﻝﺩﻴﻥ ﺍﻝﺭﻴﺱ ﻓﻲ ﻜﺘﺎﺒﻪ ﺍﻝﻨﻅﺭﻴﺎﺕ ﺍﻝـﺴﻴﺎﺴﻴﺔ‬
‫‪٥٦‬‬
‫‪.‬‬ ‫ﺍﻹﺴﻼﻤﻴﺔ‬
‫ﻜﻤﺎ ﺍﺴﺘﺩل ﺍﺒﻥ ﺤﺯﻡ ﺒﺄﻥ ﺃﻫل ﺍﻝﺸﻭﺭﻯ ﺍﻝﺫﻴﻥ ﻋﻬﺩ ﺇﻝﻴﻬﻡ ﻋﻤﺭ ﺘﺒﺭﺅﻭﺍ ﻤﻥ ﺍﻻﺨﺘﻴـﺎﺭ‬
‫ﻭﺠﻌﻠﻭﻩ ﺇﻝﻰ ﻭﺍﺤﺩ‪ ،‬ﻭﻫﻭ ﻋﺒﺩ ﺍﻝﺭﺤﻤﻥ ﺒﻥ ﻋﻭﻑ‪ ،‬ﻗﺎل ]ﻓﻘﺩ ﺼﺢ ﺇﺠﻤﺎﻋﻬﻡ ﻋﻠـﻰ ﺃﻥ‬
‫‪٥٧‬‬
‫ﺍﻹﻤﺎﻤﺔ ﺘﻨﻌﻘﺩ ﺒﻭﺍﺤﺩ[‬
‫ﺍﻝﻌﺎﺸﺭ ‪ -‬ﺘﻨﻌﻘﺩ ﺒﻭﺍﺤﺩ ﺒﺸﺭﻁ ﺤﺼﻭل ﺍﻝـﺸﻭﻜﺔ ﺒﺒﻴﻌﺘـﻪ‪ ،‬ﻭﻫـﺫﺍ ﻗـﻭل ﺍﻝﺠـﻭﻴﻨﻲ‬
‫ﻭﺍﻝﻐﺯﺍﻝﻲ‬

‫‪٤٧‬‬
‫ﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻡ ﻝﻠﺫﻫﺒﻲ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪(٤٤٦‬‬
‫‪٤٨‬‬
‫‪ -‬ﺍﻷﺤﻜﺎﻡ ﺍﻝﺴﻠﻁﺎﻨﻴﺔ ﻝﻠﻤﺎﻭﺭﺩﻱ )ﺹ ‪(٧‬‬
‫‪٤٩‬‬
‫‪ -‬ﺃﺼﻭل ﺍﻝﺩﻴﻥ )ﺹ ‪(٢٨١‬‬
‫‪٥٠‬‬
‫‪ -‬ﺍﻝﻤﻭﺍﻗﻑ ﻝﻺﻴﺠﻲ )ﺹ ‪(٤٠٠‬‬
‫‪٥١‬‬
‫‪ -‬ﻓﻀﺎﺌﺢ ﺍﻝﺒﺎﻁﻨﻴﺔ )ﺹ ‪(١٧٦‬‬
‫‪٥٢‬‬
‫‪ -‬ﻏﻴﺎﺙ ﺍﻷﻤﻡ ﻓﻲ ﺍﻝﺘﻴﺎﺙ ﺍﻝﻅﻠﻡ )ﺹ ‪(٥٤‬‬
‫‪٥٣‬‬
‫‪ -‬ﻨﻔﺱ ﺍﻝﻤﺼﺩﺭ )ﺹ ‪(٥٦‬‬
‫‪٥٤‬‬
‫‪ -‬ﺍﻝﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻝﻘﺭﺁﻥ )‪(٢٦٩/١‬‬
‫‪٥٥‬‬
‫‪ -‬ﺍﻨﻅﺭ ‪ :‬ﺘﺘﻤﺔ ﺍﻝﺭﻭﺽ ﺍﻝﻨﻀﻴﺭ ﻝﻠﺴﻴﺩ ﺃﺤﻤﺩ ﺍﻝﺤﺴﻨﻲ )‪ (٢٨/٥‬ﻁ ‪ ، ٢ .‬ﻥ ‪ .‬ﺍﻝﻤﺅﻴﺩ ﺒﺎﻝﻁﺎﺌﻑ‬
‫‪٥٦‬‬
‫‪ -‬ﺍﻝﻨﻅﺭﻴﺎﺕ ﺍﻝﺴﻴﺎﺴﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ )ﺹ ‪(٢٢٧‬‬
‫‪٥٧‬‬
‫‪ -‬ﺍﻝﻔﺼل ﻓﻲ ﺍﻝﻤﻠل ﻭﺍﻷﻫﻭﺍﺀ ﻭﺍﻝﻨﺤل ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪(١١‬‬

‫‪٣٨‬‬
‫ﻴﻘﻭل ﺍﻝﻐﺯﺍﻝﻲ‪ ] :‬ﻭﻝﻭ ﻝﻡ ﻴﺒﺎﻴﻌﻪ ﻏﻴﺭ ﻋﻤﺭ ﻭﺒﻘﻲ ﻜﺎﻓﺔ ﺍﻝﺨﻠﻕ ﻤﺨـﺎﻝﻔﻴﻥ‪ ،‬ﺃﻭ ﺍﻨﻘـﺴﻤﻭﺍ‬
‫ﺍﻨﻘﺴﺎﻤ ﹰﺎ ﻤﺘﻜﺎﻓﺌ ﹰﺎ ﻻ ﻴﺘﻤﻴﺯ ﻓﻴﻪ ﻏﺎﻝﺏ ﻋﻥ ﻤﻐﻠﻭﺏ ﻝﻤﺎ ﺍﻨﻌﻘﺩﺕ ﺍﻹﻤﺎﻤﺔ‪ ،‬ﻓﺈﻥ ﺸﺭﻁ ﺍﺒﺘﺩﺍﺀ‬
‫‪٥٨‬‬
‫ﺍﻻﻨﻌﻘﺎﺩ ﻗﻴﺎﻡ ﺍﻝﺸﻭﻜﺔ ﻭﺍﻨﺼﺭﺍﻑ ﺍﻝﻘﻠﻭﺏ ﺇﻝﻰ ﺍﻝﻤﺸﺎﻴﻌﺔ [‬
‫‪٥٩‬‬
‫ﻭﻗﺎل ﺍﻝﺠﻭﻴﻨﻲ‪ ] :‬ﻭﻝﻜﻨﻲ ﺃﺸﺘﺭﻁ ﺃﻥ ﻴﻜﻭﻥ ﺍﻝﻤﺒﺎﻴِﻊ ﻤﻤﻥ ﺘﻔﻴﺩ ﻤﺒﺎﻴﻌﺘﻪ ﻤ‪‬ﻨ ﹰﺔ ﻭﺍﻗﺘﻬﺎﺭﺍ [‬
‫ﻼ ﻤﻥ ﺍﻝﻐﺯﺍﻝﻲ ﻭﺍﻝﺠﻭﻴﻨﻲ ﻴﻘﻭل ﺒﺎﻨﻌﻘﺎﺩﻫﺎ ﺒﻭﺍﺤﺩ ﻗـﺎل ﺍﻝﻐﺯﺍﻝـﻲ‪ ] :‬ﻭﺍﻝـﺫﻱ‬
‫ﻤﻊ ﺃﻥ ﻜ ﹰ‬
‫‪٦٠‬‬
‫ﻭﻗﺎل ﺍﻝﺠـﻭﻴﻨﻲ‪ ] :‬ﻭﺃﻗـﺭﺏ‬ ‫ﻨﺨﺘﺎﺭﻩ ﺃﻨﻪ ﻴﻜﺘﻔﻰ ﺒﺸﺨﺹ ﻭﺍﺤﺩ ﻴﻌﻘﺩ ﺍﻝﺒﻴﻌﺔ ﻝﻺﻤﺎﻡ [‬
‫ﺍﻝﻤﺫﺍﻫﺏ ﻤﺎ ﺍﺭﺘﻀﺎﻩ ﺍﻝﻘﺎﻀﻲ ﺃﺒﻭ ﺒﻜﺭ ﻭﻫﻭ ﺍﻝﻤﻨﻘﻭل ﻋﻥ ﺸﻴﺨﻨﺎ ﺃﺒﻲ ﺍﻝﺤﺴﻥ‪ ،‬ﻭﻫﻭ ﺃﻥ‬
‫ﺍﻹﻤﺎﻤﺔ ﺘﺜﺒﺕ ﺒﻤﺒﺎﻴﻌﺔ ﺭﺠل ﻭﺍﺤﺩ ﻤﻥ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ [ ﻝﻜﻨﻪ ﻴﺸﺘﺭﻁ ﻤﺎ ﺫﻜﺭﻨﺎﻩ ﻤﻥ‬
‫ﺤﺼﻭل ﺍﻝﺸﻭﻜﺔ ﻓﻴﻘﻭل ﺇﻀﺎﻓﺔ ﺇﻝﻰ ﻤﺎ ﺴﺒﻕ‪ ] :‬ﺇﻥ ﺒﺎﻴﻊ ﺭﺠل ﻭﺍﺤﺩ ﻤﺭﻤـﻭﻕ ﻜﺜﻴـﺭ‬
‫ﺍﻷﺘﺒﺎﻉ ﻭﺍﻷﺸﻴﺎﻉ‪ ،‬ﻤﻁﺎﻉ ﻓﻲ ﻗﻭﻤﻪ‪ ،‬ﻭﻜﺎﻨﺕ ﺒﻴﻌﺘﻪ ﺘﻔﻴﺩ ﻤﺎ ﺃﺸﺭﻨﺎ ﺇﻝﻴﻪ ﺍﻨﻌﻘﺩﺕ ﺍﻹﻤﺎﻤﺔ‬
‫‪٦١‬‬
‫[‬
‫ﻭﻴﻼﺤﻅ ﺃﻥ ﻫﻨﺎﻙ ﻓﺭﻗﹰﺎ ﺒﻴﻥ ﻤﺎ ﺫﻫﺏ ﺇﻝﻴﻪ ﺍﻷﺸﻌﺭﻱ ﻭﺃﺘﺒﺎﻋﻪ ﻭﻤﺎ ﺫﻫﺏ ﺇﻝﻴﻪ ﺍﻝﺸﺎﻓﻌﻴﺔ ‪،‬‬
‫ﻭﻫﻭ ﺃﻥ ﺠﻤﻬﻭﺭ ﺍﻝﺸﺎﻓﻌﻴﺔ ﺘﺸﺘﺭﻁ ﻻﻨﻌﻘﺎﺩﻫﺎ ﺒﻭﺍﺤﺩ ﺃﻥ ﻻ ﻴﻜﻭﻥ ﺜﻤﺔ ﻏﻴﺭﻩ ﻤﻤﻥ ﻴﻤﻜﻥ‬
‫ﺃﻥ ﻴﻭﺼﻑ ﺒﺼﻔﺎﺕ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ‪ ،‬ﺃﻤﺎ ﺍﻷﺸﻌﺭﻴﺔ ﻓﻼ ﺘﺸﺘﺭﻁ ﺫﻝﻙ ‪ ،‬ﻭﺇﻨﻤﺎ ﺘﻜﺘﻔﻲ‬
‫‪٦٢‬‬
‫ﺒﻭﺍﺤﺩ ﻤﻥ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ‬
‫ﻭﻋﻨﺩ ﺍﻝﻨﻅﺭ ﻓﻲ ﻫﺫﻩ ﺍﻷﻗﻭﺍل ﻭﺍﻵﺭﺍﺀ ﻨﺠﺩﻫﺎ ﻤﺭﺠﻭﺤﺔ ﻝﻤﺎ ﻴﻠﻲ ‪:‬‬
‫‪ -١‬ﻗﻴﺎﺱ ﻋﺩﺩ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﻋﻠﻰ ﻋﺩﺩ ﻤﻥ ﺘﺼﺢ ﺒﻬﻡ ﺍﻝﺠﻤﻌﺔ ﺃﻭ ﺍﻝـﺸﻬﻭﺩ ‪ ،‬ﺃﻭ‬
‫ﺍﻝﻨﻜﺎﺡ ﺃﻭ ﻏﻴﺭﻫﺎ ﻏﻴﺭ ﻤﺴﻠﻡ ﺒﻪ ‪ ،‬ﻷﻨﻪ ﻗﻴﺎﺱ ﻤﻊ ﺍﻝﻔﺎﺭﻕ ‪ ،‬ﻭﻻ ﻴﺼﺢ ﺍﻨﻔﺭﺍﺩ ﻋﺩﺩ ﻗﻠﻴل‬
‫ل ﺃﻓﺭﺍﺩ ﺠﻤﺎﻋﺔ ﺃﻫـل ﺍﻝﺤـل ﻭﺍﻝﻌﻘـﺩ‬
‫ﺒﺎﻝﺒﺕﱢ ﻓﻲ ﺃﻤﺭ ﻴﻬﻡ ﺍﻷﻤﺔ ﻜﻠﻬﺎ ‪ ،‬ﺍﻝﻠﻬﻡ ﺇﻻ ﺇﺫﺍ ﻗ ﱠ‬
‫ﻓﺤﻴﻨﺌﺫ ﺘﻜﻭﻥ ﺍﻝﻀﺭﻭﺭﺓ ﻫﻲ ﺍﻝﻤﻠﺠﺌﺔ ﺇﻝﻰ ﺍﻝﻘﻭل‬

‫‪٥٨‬‬
‫‪ -‬ﻓﻀﺎﺌﺢ ﺍﻝﺒﺎﻁﻨﻴﺔ‪-١٧٦ :‬‬
‫‪٥٩‬‬
‫‪ -‬ﺍﻝﻐﻴﺎﺜﻲ‪٧٢ :‬‬
‫‪٦٠‬‬
‫‪ -‬ﻓﻀﺎﺌﺢ ﺍﻝﺒﺎﻁﻨﻴﺔ ‪١٧٧‬‬
‫‪٦١‬‬
‫‪ -‬ﺍﻝﻐﻴﺎﺜﻲ‪٧٢:‬‬
‫‪٦٢‬‬
‫‪ -‬ﻝﺯﻴﺎﺩﺓ ﺍﻹﻴﻀﺎﺡ ﻴﺭﺍﺠﻊ ﻜﺘﺎﺏ ﺭﺌﺎﺴﺔ ﺍﻝﺩﻭﻝﺔ ﻓﻲ ﺍﻝﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ )ﺹ ‪(٢٦٨‬‬

‫‪٣٩‬‬
‫ﺒﺎﻨﻌﻘﺎﺩ ﺍﻹﻤﺎﻤﺔ ﺒﺎﻝﻌﺩﺩ ﺍﻝﻘﻠﻴل ‪ ) .‬ﻭﻷﻨﻪ ﻝﻴﺱ ﻗﻭل ﻤﻥ ﻗﺎل ‪ :‬ﺘﻨﻌﻘﺩ ﺒﺎﺜﻨﻴﻥ ﺒﺄﻭﻝﻰ ﻤـﻥ‬
‫ﻗﻭل ﻤﻥ ﻗﺎل ‪ :‬ﺘﻨﻌﻘﺩ ﺒﺄﺭﺒﻌﺔ ‪ ،‬ﻭﻻ ﻗﻭل ﻤﻥ ﻗﺎل ‪ :‬ﺘﻨﻌﻘﺩ ﺒﺄﺭﺒﻌﺔ ﺒﺄﻭﻝﻰ ﻤﻥ ﻗﻭل ‪ :‬ﻤﻥ‬
‫‪٦٣‬‬
‫ﻗﺎل ‪ :‬ﺘﻨﻌﻘﺩ ﺒﺎﻝﺠﻤﺎﻋﺔ ‪( ...‬‬
‫‪ -٢‬ﺃﻤﺎ ﺍﻻﺤﺘﺠﺎﺝ ﺒﺒﻴﻌﺔ ﺃﺒﻲ ﺒﻜﺭ ﻭﻋﻤﺭ ﺭﻀﻲ ﺍﷲ ﺘﻌﺎﻝﻰ ﻋﻨﻬﻤﺎ ﻓـﻼ ﻴـﺼﺢ ‪ ،‬ﻷﻥ‬
‫ﺒﻴﻌﺔ ﺃﺒﻲ ﺒﻜﺭ ﻝﻡ ﺘﻨﻌﻘﺩ ﺒﺒﻴﻌﺔ ﺍﻝﺨﻤﺴﺔ ﺍﻝﺫﻴﻥ ﺫﻜﺭﻭﻫﻡ ﻓﻘﻁ ‪ ،‬ﻭﺇﻨﻤﺎ ﺘﻤﺕ ﺒﻤﺒﺎﻴﻌﺔ ﻜﺒـﺎﺭ‬
‫ﺍﻝﻤﻬﺎﺠﺭﻴﻥ ﻭﺍﻷﻨﺼﺎﺭ ﻜﻤﺎ ﻤ ‪‬ﺭ ﻤﻌﻨﺎ ﻓﻲ ﺤﺩﻴﺙ ﺍﻝﺴﻘﻴﻔﺔ ‪ ،‬ﻗﺎل ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﻋﻨـﺩ ﻗـﻭل‬
‫ﺍﻝﺭﺍﻓﻀﻲ ‪ :‬ﺇﻨﻬﻡ ﻴﻘﻭﻝﻭﻥ ‪ :‬ﺍﻹﻤﺎﻡ ﺒﻌﺩ ﺭﺴﻭل ﺍﷲ ‪ -‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ -‬ﺃﺒﻭ ﺒﻜﺭ‬
‫ﺒﻤﺒﺎﻴﻌﺔ ﻋﻤﺭ ﺒﺭﻀﺎ ﺃﺭﺒﻌﺔ ﻗﺎل ‪ :‬ﻓﻴﻘﺎل ﻝﻪ ‪ ) :‬ﻝﻴﺱ ﻫﺫﺍ ﻗﻭل ﺃﺌﻤﺔ ﺍﻝـﺴﻨﺔ ﻭﺇﻥ ﻜـﺎﻥ‬
‫ﺒﻌﺽ ﺃﻫل ﺍﻝﻜﻼﻡ ﻴﻘﻭﻝﻭﻥ ‪ :‬ﺇﻥ ﺍﻹﻤﺎﻤﺔ ﺘﻨﻌﻘﺩ ﺒﺒﻴﻌﺔ ﺃﺭﺒﻌﺔ ﻜﻤﺎ ﻗﺎل ﺒﻌﻀﻬﻡ ‪ :‬ﺘﻨﻌﻘـﺩ‬
‫ﺒﺒﻴﻌﺔ ﺍﺜﻨﻴﻥ ‪ ،‬ﻭﻗﺎل ﺒﻌﻀﻬﻡ ‪ :‬ﺘﻨﻌﻘﺩ ﺒﺒﻴﻌﺔ ﻭﺍﺤﺩ ‪ ،‬ﻓﻠﻴﺴﺕ ﻫﺫﻩ ﺃﻗﻭﺍل ﺃﺌﻤﺔ ﺍﻝﺴﻨﺔ ‪ ،‬ﺒل‬
‫ﺍﻹﻤﺎﻤﺔ ﻋﻨﺩﻫﻡ ﺘﺜﺒﺕ ﺒﻤﻭﺍﻓﻘﺔ ﺃﻫل ﺍﻝﺸﻭﻜﺔ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﻻ ﻴﺼﻴﺭ ﺍﻝﺭﺠل ﺇﻤﺎﻤ‪‬ـﺎ ﺤﺘـﻰ‬
‫ﻴﻭﺍﻓﻘﻪ ﺃﻫل ﺍﻝﺸﻭﻜﺔ ﺍﻝﺫﻴﻥ ﻴﺤﺼل ﺒﻁﺎﻋﺘﻬﻡ ﻝﻪ ﻤﻘﺼﻭﺩ ﺍﻹﻤﺎﻤﺔ ( ‪ .‬ﺇﻝﻰ ﺃﻥ ﻗـﺎل ‪) :‬‬
‫ﻭﻝﻭ ﹸﻗﺩ‪‬ﺭ ﺃﻥ ﻋﻤﺭ ﻭﻁﺎﺌﻔﺔ ﻤﻌﻪ ﺒﺎﻴﻌﻭﻩ ‪ -‬ﺃﻱ ﺃﺒﺎ ﺒﻜﺭ ‪ -‬ﻭﺍﻤﺘﻨﻊ ﺍﻝﺼﺤﺎﺒﺔ ﻋﻥ ﺍﻝﺒﻴﻌـﺔ‬
‫ﻝﻡ ﻴﺼﺭ ﺇﻤﺎﻤ‪‬ﺎ ﺒﺫﻝﻙ ‪ ،‬ﻭﺇﻨﻤﺎ ﺼﺎﺭ ﺇﻤﺎﻤ‪‬ﺎ ﺒﻤﺒﺎﻴﻌﺔ ﺠﻤﻬﻭﺭ ﺍﻝﺼﺤﺎﺒﺔ ﺍﻝﺫﻴﻥ ﻫـﻡ ﺃﻫـل‬
‫‪٦٤‬‬
‫‪ .‬ﺃ ‪ .‬ﻫـ ‪.‬‬ ‫ﺍﻝﻘﺩﺭﺓ ﻭﺍﻝﺸﻭﻜﺔ (‬
‫‪ -٣‬ﻭﻜﺫﻝﻙ ﻓﻌل ﻋﻤﺭ ﻓﻲ ﺤﺼﺭ ﺍﻝﺨﻼﻓﺔ ﻓﻲ ﺍﻝﺴﺘﺔ ﺍﻝﺫﻴﻥ ﺍﺨﺘﺎﺭﻫﻡ ﻓﻨﻘﻭل ﻫﺫﺍ ﻝـﻴﺱ‬
‫ﺤﺼﺭ‪‬ﺍ ﻝﻌﺩﺩ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﺍﻝﺫﻴﻥ ﻴﺨﺘﺎﺭﻭﻥ ‪ ،‬ﻭﺇﻨﻤﺎ ﻝﻤﻥ ﻴﺨﺘﺎﺭ ﻤﻨﻬﻡ ‪ ،‬ﻓﻬﻡ ﺠﻤﻴﻌ‪‬ﺎ‬
‫ل ﻋﻠﻰ ﺫﻝﻙ ﻤﺎ ﻤ ‪‬ﺭ ﻤﻌﻨﺎ ﺃﻥ ﻋﺒﺩ ﺍﻝﺭﺤﻤﻥ ﺒـﻥ‬
‫ﻤﺭﺸﺤﻭﻥ ﻝﻠﺨﻼﻓﺔ ﻭﻴﺨﺘﺎﺭ ﺃﺤﺩﻫﻡ ‪ ،‬ﻴﺩ ّ‬
‫ﻋﻭﻑ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺒﻘﻲ ﺜﻼﺜﹰﺎ ﻻ ﺘﻐﺘﻤﺽ ﻋﻴﻨﻪ ﺒﻜﺜﻴﺭ ﻨﻭﻡ ﻭﻫـﻭ ﻴـﺸﺎﻭﺭ ﻜﺒـﺎﺭ‬
‫ﺍﻝﻤﻬﺎﺠﺭﻴﻥ ﻭﺍﻷﻨﺼﺎﺭ ‪ ،‬ﻗﺎل ﺍﺒﻥ ﺘﻴﻤﻴﺔ ‪ ) :‬ﻋﺜﻤﺎﻥ ﻝﻡ ﻴﺼﺭ ﺇﻤﺎﻤ‪‬ﺎ ﺒﺎﺨﺘﻴﺎﺭ ﺒﻌﻀﻬﻡ ‪-‬‬
‫ﺃﻱ ﺒﻌﺽ ﺍﻝﺴﺘﺔ ‪ -‬ﺒل ﺒﻤﺒﺎﻴﻌﺔ ﺍﻝﻨﺎﺱ ﻝﻪ ‪،‬ﻭﺠﻤﻴﻊ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺒﺎﻴﻌﻭﺍ ﻋﺜﻤﺎﻥ ﻝﻡ ﻴﺘﺨﻠـﻑ‬
‫‪٦٥‬‬
‫‪ .‬ﻭﻗﺩ ﻤ ‪‬ﺭ ﻤﻌﻨﺎ ﻗﻭل ﺍﻹﻤﺎﻡ ﺃﺤﻤﺩ ﻓﻲ ﺫﻝﻙ ﻋﻨـﺩ ﺍﻝﻜـﻼﻡ ﻋﻠـﻰ‬ ‫ﻋﻥ ﺒﻴﻌﺘﻪ ﺃﺤﺩ (‬
‫ﻤﺒﺎﻴﻌﺔ ﻋﺜﻤﺎﻥ ﺭﻀﻲ ﺍﷲ ﺘﻌﺎﻝﻰ ﻋﻨﻪ ‪.‬‬

‫‪٦٣‬‬
‫‪ -‬ﺍﻝﻤﻌﺘﻤﺩ ﻓﻲ ﺃﺼﻭل ﺍﻝﺩﻴﻥ ﻷﺒﻲ ﻴﻌﻠﻰ )ﺹ ‪(٢٣٩‬‬
‫‪٦٤‬‬
‫‪ -‬ﻤﻨﻬﺎﺝ ﺍﻝﺴﻨﺔ )‪(١٤١/١‬‬
‫‪٦٥‬‬
‫‪ -‬ﻤﻨﻬﺎﺝ ﺍﻝﺴﻨﺔ )‪(١٤٢/١‬‬

‫‪٤٠‬‬
‫‪ -٤‬ﺃﻤﺎ ﺍﻻﺴﺘﺩﻻل ﻋﻠﻰ ﺼﺤﺔ ﺒﻴﻌﺔ ﺍﻝﻭﺍﺤﺩ ﺒﻤﺒﺎﺩﺭﺓ ﻋﻤﺭ ﻓﻲ ﺒﻴﻌﺔ ﺃﺒﻲ ﺒﻜﺭ ﺜﻡ ﺘﺒﻌﻪ‬
‫ﺍﻝﺼﺤﺎﺒﺔ ﻭﻭﺍﻓﻘﻭﻩ ﻋﻠﻰ ﺫﻝﻙ ﻓﻼ ﻴﺼﺢ ‪ ،‬ﻷﻥ ﺴﺒﺏ ﺇﺘﺒﺎﻋﻬﻡ ﻝﻪ ﻫﻭ ﺭﻀﺎﻫﻡ ﺒﻤﺎ ﺫﻫﺏ‬
‫ﺇﻝﻴﻪ ‪ ،‬ﻻ ﺃﻨﻪ ﻗﺩ ﺃﻝﺯﻤﺘﻬﻡ ﻤﺒﺎﻴﻌﺘﻪ ﺇﺘﺒﺎﻋﻪ ‪ ،‬ﻭﺇﻻ ﻝﻭ ﻓﺭﺽ ﺃﻨﻪ ﻝﻡ ﻴﺒﺎﻴﻊ ﻏﻴﺭ ﻋﻤﺭ ﻝﻤـﺎ‬
‫ﻥ‬
‫ﻏﻴ‪ِ ‬ﺭ ‪‬ﻤﺸﹸﻭ ‪‬ﺭ ٍﺓ ﻤِـ ‪‬‬
‫ﺜﺒﺘﺕ ﺇﻤﺎﻤﺔ ﺃﺒﻲ ﺒﻜﺭ ﺨﺼﻭﺼ‪‬ﺎ ﻭﻫﻭ ﺍﻝﻘﺎﺌل ‪ ) :‬ﻤﻥ‪ ‬ﺒ‪‬ﺎ ‪‬ﻴ ‪‬ﻊ ‪‬ﺭﺠ‪‬ﻼ ِﻤﻥ‪ ‬ﹶ‬
‫‪٦٦‬‬
‫‪.‬‬ ‫ل(‬
‫ﻻ ‪‬ﻤﻥ‪ ‬ﺒ‪‬ﻭ ِﻴ ‪‬ﻊ ﹶﻝ ‪‬ﻪ ﹶﺘ ِﻐ ‪‬ﺭ ﹶﺓ َﺃﻥ‪ ‬ﻴﻘﹾ ﹶﺘ َ‬
‫ﻻ ‪‬ﻫ ‪‬ﻭ ‪‬ﻭ ﹶ‬
‫ﻻ ‪‬ﻴﺒ‪‬ﺎ ‪‬ﻴ ‪‬ﻊ ﹶ‬
‫ﻥ ‪ ،‬ﹶﻓ ِﺈﱠﻨ ‪‬ﻪ ﹶ‬
‫ﺍﻝﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫ﺃﻤﺎ ﻜﻭﻥ ﻋﻤﺭ ﻫﻭ ﺍﻝﺴﺎﺒﻕ ﺇﻝﻰ ﺍﻝﺒﻴﻌﺔ ﻓﻔﻲ ﻜل ﺒﻴﻌﺔ ﻻ ﺒﺩ ﻤﻥ ﺴﺎﺒﻕ ‪ ،‬ﻜﻤﺎ ﻗـﺎل ﺍﺒـﻥ‬
‫‪٦٧‬‬
‫ﺘﻴﻤﻴﺔ‬
‫‪ -٥‬ﺃﻤﺎ ﺍﻻﺴﺘﺩﻻل ﻋﻠﻰ ﺼﺤﺔ ﺒﻴﻌﺔ ﻭﺍﺤﺩﺓ ﺒﺄﻥ ﺍﻝﻌﺒﺎﺱ ﻗﺎل ﻝﻌﻠﻲ ﺒﻥ ﺃﺒﻲ ﻁﺎﻝﺏ ﺒﻌـﺩ‬
‫ﻤﻭﺕ ﺍﻝﻨﺒﻲ ‪ :‬ﺍﻤﺩﺩ ﻴﺩﻙ ﺃﺒﺎﻴﻌﻙ ‪ ،‬ﻓﻴﻘﻭل ﺍﻝﻨﺎﺱ ﻋﻡ ﺭﺴﻭل ﺍﷲ ﺒﺎﻴﻊ ﺍﺒﻥ ﺃﺨﻴﻪ ‪ ...‬ﺇﻝﺦ‬
‫ﻓﻼ ﻴﺼﺢ ﻷﻤﻭﺭ ﻤﻨﻬﺎ ‪:‬‬
‫‪٦٨‬‬
‫ﺃ‪ -‬ﻝﻡ ﻴﺼﺢ ﻨﺴﺒﺔ ﻫﺫﺍ ﺍﻝﻘﻭل ﺇﻝﻰ ﺍﻝﻌﺒﺎﺱ ﺭﻀﻲ ﺍﷲ ﺘﻌﺎﻝﻰ ﻋﻨﻪ‬
‫ﺏ‪ -‬ﻭﻝﻭ ﻓﺭﺽ ﺼﺤﺘﻪ ﻓﺈﻨﻪ ﻝﻡ ﻴﺘﻡ ﻭﻝﻡ ﻴﻔﻌﻠﻪ ‪.‬‬
‫ﺠـ‪ -‬ﻭﻝﻭ ﻓﻌﻠﻪ ﻓﻼ ﻴﻜﻭﻥ ﺫﻝﻙ ﺇﻻ ﺘﺤﺒﻴﺒ‪‬ﺎ ﻭﺘﺸﺠﻴﻌ‪‬ﺎ ﻝﻐﻴﺭﻩ ﻓﻲ ﺍﻝﻤﺒﺎﻴﻌﺔ ﻭﺘﻜﻭﻥ ﻤﺒﺎﺩﺭﺓ‬
‫ﻤﻨﻪ ﻝﻌﻠﻬﻡ ﻴﺘﺎﺒﻌﻭﻨﻪ ﻋﻠﻰ ﺫﻝﻙ ‪.‬‬
‫‪ -٦‬ﻭﺃﻤﺎ ﻤﺎ ﺫﻫﺏ ﺇﻝﻴﻪ ﺠﻤﻬﻭﺭ ﺍﻝﺸﺎﻓﻌﻴﺔ ﻤﻥ ﺍﻨﻌﻘﺎﺩ ﺍﻹﻤﺎﻤﺔ ﺒﺎﻝﻭﺍﺤﺩ ﺇﺫﺍ ﺍﻨﺤﺼﺭ ﻓﻴـﻪ‬
‫ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﻓﻜﻤﺎ ﻗﺎل ﺩ ‪ .‬ﻤﺤﻤﺩ ﺭﺃﻓﺕ ﻋﺜﻤﺎﻥ ‪ ) :‬ﻝﻡ ﻴﺤﺼل ﻓﻲ ﻋـﺼﺭ ﻤـﻥ‬
‫‪٦٩‬‬
‫‪ .‬ﻭﺍﻝﻨﺎﺩﺭ ﻻ‬ ‫ﺍﻝﻌﺼﻭﺭ ﺍﻨﺤﺼﺎﺭ ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﻓﻲ ﻭﺍﺤﺩ ‪ ،‬ﻭﻴﻨﺩﺭ ﺃﻥ ﻴﺤﺼل ﺫﻝﻙ (‬
‫ﺤﻜﻡ ﻝﻪ ‪.‬‬

‫‪٦٦‬‬
‫‪ -‬ﺃﺨﺭﺠﻪ ﻋﺒﺩ ﺍﻝﺭﺯﺍﻕ ﺒﺭﻗﻡ)‪٩٧٦٠‬ﻭ‪ (٩٧٧٧‬ﻭﺍﻝﺒﺯﺍﺭ ﺒﺭﻗﻡ)‪ (١٩٤‬ﻭﺍﺒﻥ ﺤﺒﺎﻥ ﺒﺭﻗﻡ)‪ (٤١٤‬ﻭﻫـﻭ ﺼـﺤﻴﺢ‬
‫ﻤﻭﻗﻭﻑ‬
‫‪٦٧‬‬
‫‪ -‬ﻤﻨﻬﺎﺝ ﺍﻝﺴﻨﺔ )‪(١٤٢/١‬‬
‫‪٦٨‬‬
‫‪ -‬ﻭﺠﺩﺕ ﻋﻨﺩ ﺍﺒﻥ ﻓﻲ ﺍﻝﻁﺒﻘﺎﺕ ﻝﻔﻅﹰﺎ ﻗﺭﻴﺒ‪‬ﺎ ﻤﻥ ﻫﺫﺍ ﺍﻝﻤﻌﻨﻰ ﻭﻫﻭ ‪ .... :‬ﻗﺎل ﺍﻝﻌﺒﺎﺱ ﻝﻌﻠﻲ ‪ ،‬ﻗﻡ ﺤﺘﻰ ﺃﺒﺎﻴﻌـﻙ‬
‫ﻭﻤﻥ ﺤﻀﺭ ‪ ،‬ﻓﺈﻥ ﻫﺫﺍ ﺍﻷﻤﺭ ﺇﺫﺍ ﻜﺎﻥ ﻝﻡ ‪‬ﻴ ‪‬ﺭ ‪‬ﺩ ﻤﺜﻠﻪ ‪ ،‬ﻭﺍﻷﻤﺭ ﻓﻲ ﺃﻴﺩﻴﻨﺎ ‪ ...‬ﺇﻝﺦ ﺍﻝﻁﺒﻘﺎﺕ ﺍﻝﻜﺒﺭﻯ )‪ (٢٤٦/٢‬ﻝﻜـﻥ‬
‫ﻓﻲ ﺇﺴﻨﺎﺩﻩ ﻤﺤﻤﺩ ﺒﻥ ﻋﻤﺭ ﻭﻫﻭ ﺍﻝﻭﺍﻗﺩﻱ ‪ .‬ﻭﻋﻠﻤﺎﺀ ﺍﻝﺠﺭﺡ ﻭﺍﻝﺘﻌﺩﻴل ﻴﻀﻌﻔﻭﻥ ﺭﻭﺍﻴﺘﻪ ‪ .‬ﺍﻨﻅﺭ ‪ :‬ﺘﻬﺫﻴﺏ ﺍﻝﺘﻬـﺫﻴﺏ‬
‫)‪ . (٣٦٩/٩‬ﻗﺎل ﺍﻝﺫﻫﺒﻲ ‪ :‬ﺍﺴﺘﻘﺭ ﺍﻹﺠﻤﺎﻉ ﻋﻠﻰ ﺘﻭﻫﻴﻥ ﺍﻝﻭﺍﻗﺩﻱ ﻤﻴﺯﺍﻥ ﺍﻻﻋﺘﺩﺍل )‪ ، (٦٦٦/٣‬ﻭﻤﻊ ﺫﻝﻙ ﻓﻬﻭ ﺇﻤﺎﻡ‬
‫ﺍﻝﺘﺄﺭﻴﺦ ﻭﺍﻝﺴﻴﺭ ﻭﺍﻷﺨﺒﺎﺭ ‪ .‬ﺍﻨﻅﺭ ‪ :‬ﻤﻴﺯﺍﻥ ﺍﻻﻋﺘﺩﺍل )‪. (٦٦٣/٣‬‬
‫‪٦٩‬‬
‫‪ -‬ﺭﺌﺎﺴﺔ ﺍﻝﺩﻭﻝﺔ ﻓﻲ ﺍﻝﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ )ﺹ ‪(٢٧٣‬‬

‫‪٤١‬‬
‫‪ -٧‬ﻭﻤﻤﺎ ﻴﺩل ﻋﻠﻰ ﺃﻨﻬﺎ ﻻ ﺘﻨﻌﻘﺩ ﺒﺎﻝﻭﺍﺤﺩ ﻤﺎ ﺭﻭﻱ ﻋﻥ ﻋﻤﺭ ﺒﻥ ﺍﻝﺨﻁﺎﺏ ﺭﻀﻲ ﺍﷲ‬
‫ﺘﻌﺎﻝﻰ ﻋﻨﻪ‬
‫ﺕ ﻓِـﻴ ﹸﻜﻡ‪ ‬ﹶﻜ ‪‬ﻤﻘﹶـﺎ ِﻡ‬
‫ل ﻴ‪‬ﺎ َﺃ‪‬ﻴﻬ‪‬ﺎ ﺍﻝﻨﱠﺎﺱ‪ِ ‬ﺇﻨﱢﻰ ﹸﻗﻤ‪ ‬ﹸ‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ ﺒِﺎﻝﹾﺠ‪‬ﺎ ِﺒ ‪‬ﻴ ِﺔ ﹶﻓﻘﹶﺎ َ‬
‫ﻁ ‪‬ﺒﻨﹶﺎ ‪‬‬
‫ﺨﹶ‬
‫ل ﹶ‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ ﻗﹶﺎ َ‬
‫ﻥ ‪‬‬
‫ﻥ ﺍﺒ‪ِ ‬‬
‫ﻓ ‪‬ﻌ ِ‬
‫ﻥ ‪‬ﻴﻠﹸﻭ ﹶﻨ ‪‬ﻬﻡ‪‬‬
‫ل » ﺃُﻭﺼِﻴ ﹸﻜﻡ‪ِ ‬ﺒ َﺄﺼ‪‬ﺤ‪‬ﺎﺒِﻰ ﹸﺜ ‪‬ﻡ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻓِﻴﻨﹶﺎ ﹶﻓﻘﹶﺎ َ‬
‫‪‬ﺭﺴ‪‬ﻭ ِ‬
‫ﻻ‬
‫ﻑ ‪‬ﻭ ‪‬ﻴﺸﹾ ‪‬ﻬ ‪‬ﺩ ﺍﻝﺸﱠﺎ ِﻫ ‪‬ﺩ ‪‬ﻭ ﹶ‬
‫ل ‪‬ﻭﻻﹶ ‪‬ﻴﺴ‪ ‬ﹶﺘﺤ‪‬ﹶﻠ ﹸ‬
‫ﺠُ‬
‫ﻑ ﺍﻝ ‪‬ﺭ ‪‬‬
‫ﺤﺘﱠﻰ ‪‬ﻴﺤ‪ِ‬ﻠ ﹶ‬
‫ﺏ ‪‬‬
‫ﻥ ‪‬ﻴﻠﹸﻭ ﹶﻨ ‪‬ﻬﻡ‪ ‬ﹸﺜ ‪‬ﻡ ‪‬ﻴﻔﹾﺸﹸﻭ ﺍﻝﹾ ﹶﻜ ِﺫ ‪‬‬
‫ﹸﺜ ‪‬ﻡ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻋ ِﺔ ‪‬ﻭِﺇﻴ‪‬ـﺎ ﹸﻜﻡ‪‬‬
‫ﺠﻤ‪‬ﺎ ‪‬‬
‫ﻋﹶﻠﻴ‪ ‬ﹸﻜﻡ‪ ‬ﺒِﺎﻝﹾ ‪‬‬
‫ﻥ ‪‬‬
‫ﺸﻴ‪‬ﻁﹶﺎ ‪‬‬
‫ﻥ ﺜﹶﺎِﻝ ﹶﺜ ‪‬ﻬﻤ‪‬ﺎ ﺍﻝ ﱠ‬
‫ﻻ ﻜﹶﺎ ‪‬‬
‫ﺠلٌ ﺒِﺎﻤ‪ ‬ﺭَﺃ ٍﺓ ِﺇ ﱠ‬
‫ﻥ ﺭ‪ ‬‬
‫ﻻ ‪‬ﻴﺨﹾﹸﻠ ‪‬ﻭ ‪‬‬
‫ﻻ ﹶ‬
‫‪‬ﻴﺴ‪ ‬ﹶﺘﺸﹾ ‪‬ﻬ ‪‬ﺩ َﺃ ﹶ‬
‫ﺠﱠﻨ ِﺔ ﹶﻓﻠﹾ ‪‬ﻴﻠﹾ ‪‬ﺯ ِﻡ‬
‫ﺤ ﹶﺔ ﺍﻝﹾ ‪‬‬
‫ﻥ َﺃﺒ‪ ‬ﻌ ‪‬ﺩ ‪‬ﻤﻥ‪َ ‬ﺃﺭ‪‬ﺍ ‪‬ﺩ ‪‬ﺒﺤ‪‬ﺒ‪‬ﻭ ‪‬‬
‫ﻻﺜﹾ ﹶﻨﻴ‪ِ ‬‬
‫ﻥﺍِ‬
‫ﺤ ِﺩ ‪‬ﻭ ‪‬ﻫ ‪‬ﻭ ِﻤ ‪‬‬
‫ﻥ ‪‬ﻤ ‪‬ﻊ ﺍﻝﹾﻭ‪‬ﺍ ِ‬
‫ﻁﺎ ‪‬‬
‫ﺸﻴ‪ ‬ﹶ‬
‫ﻥ ﺍﻝ ﱠ‬
‫ﻭ‪‬ﺍﻝﹾ ﹸﻔﺭ‪ ‬ﹶﻗ ﹶﺔ ﹶﻓ ِﺈ ‪‬‬
‫ﻥ «‪ .‬ﺭﻭﺍﻩ ﺍﻝﺘﺭﻤـﺫﻱ)‪(٢٣١٨‬‬
‫ﻙ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤ ‪‬‬
‫ﺴ‪‬ﻴ َﺌﹸﺘ ‪‬ﻪ ﹶﻓ ﹶﺫِﻝ ‪‬‬
‫ﺴ ﹶﻨﹸﺘ ‪‬ﻪ ﻭ‪‬ﺴ‪‬ﺎ ‪‬ﺀﺘﹾ ‪‬ﻪ ‪‬‬
‫ﺤ‪‬‬‫ﺴ ‪‬ﺭﺘﹾ ‪‬ﻪ ‪‬‬
‫ﻋ ﹶﺔ ‪‬ﻤﻥ‪ ‬‬
‫ﺠﻤ‪‬ﺎ ‪‬‬
‫ﺍﻝﹾ ‪‬‬
‫‪٧٠‬‬
‫ﻏﺭِﻴﺏ‪ ‬ﻭﻫﻭ ﻜﻤﺎ ﻗﺎل‬
‫ﺼﺤِﻴﺢ‪ ‬ﹶ‬
‫ﺴﻥ‪ ‬‬
‫ﺤ‪‬‬‫ﺤﺩِﻴﺙﹲ ‪‬‬
‫ل ‪‬ﻫﺫﹶﺍ ‪‬‬
‫ﻭﻗﹶﺎ َ‬
‫‪------------------‬‬
‫ﺍﻝﺤﺎﺩﻱ ﻋﺸﺭ ‪ -‬ﺍﻝﻤﻌﺘﺒﺭ ﻫﻭ ﺒﻴﻌﺔ ﺠﻤﻬﻭﺭ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﺍﻝـﺫﻴﻥ ﺒﻬـﻡ ﻴﺘﺤﻘـﻕ‬
‫ﺤﺼﻭل ﺍﻝﺸﻭﻜﺔ ﻭﺍﻝﻘﻭﺓ ﻭﺍﻝﻌﺼﺒﻴﺔ‬
‫ﻓﻘﺩ ﺫﻫﺏ ﺃﺼﺤﺎﺏ ﺍﻝﻤﺫﻫﺏ ﺇﻝﻰ ﺍﻻﻋﺘﺩﺍل ﻓﻲ ﺘﺤﺩﻴﺩ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ‪ ،‬ﻓﻠﻡ ﻴﺸﺘﺭﻁﻭﺍ‬
‫ﺍﻹﺠﻤﺎﻉ ﻜﻤﺎ ﻗﺎل ﺃﺼﺤﺎﺏ ﺍﻝﻤﺫﻫﺏ ﺍﻷﻭل ‪ ،‬ﻭﻝﻡ ﻴﺸﺘﺭﻁﻭﺍ ﻋﺩﺩ‪‬ﺍ ﻤﻌﻴﻨﹰـﺎ ﻜﻤـﺎ ﻗـﺎل‬
‫ﺃﺼﺤﺎﺏ ﺍﻝﻤﺫﻫﺏ ﺍﻝﺜﺎﻨﻲ ‪ ،‬ﻭﺇﻨﻤﺎ ﺍﺸﺘﺭﻁﻭﺍ ﺠﻤﻬﻭﺭ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﻭﺍﻷﻏﻠﺒﻴﺔ ﺍﻝﺫﻴﻥ‬
‫ﻫﻡ ﺃﻫل ﺍﻝﺸﻭﻜﺔ ‪ ،‬ﻭﺍﻝﺫﻴﻥ ﺒﻤﺒﺎﻴﻌﺘﻬﻡ ﻭﺍﺨﺘﻴﺎﺭﻫﻡ ﻝﻺﻤﺎﻡ ﻴﺤﺼل ﻤﻘﺼﻭﺩ ﺍﻹﻤﺎﻤﺔ ﻭﻁﺒﻘﹰﺎ‬
‫ﻝﻬﺫﺍ ﺍﻻﺘﺠﺎﻩ ﻻ ﻴﺅﺩﻱ ﺘﺨﻠﻑ ﺒﻌﻀﻬﻡ ﺇﻝﻰ ﺍﻝﻁﻌﻥ ﻓﻲ ﺼﺤﺔ ﺍﻻﺨﺘﻴﺎﺭ ‪ ،‬ﻜﻤﺎ ﻻ ﻴـﺅﺩﻱ‬
‫ﻤﻭﺍﻓﻘﺔ ﺍﻝﻘﻠﺔ ﺃﻥ ﺘﻌﻁﻲ ﻝﻠﺨﻠﻴﻔﺔ ﺍﻝﺴﻨﺩ ﺍﻝﺸﺭﻋﻲ ﻝﻠﺴﻠﻁﺔ ‪ ،‬ﻷﻥ ﺘﺨﻠﻑ ﺍﻝﻘﻠﺔ ﻻ ﻴﺅﺜﺭ ﻓﻲ‬
‫ﻤﻘﺼﻭﺩ ﺍﻝﻭﻻﻴﺔ ‪ ،‬ﻭﻤﻭﺍﻓﻘﺔ ﺍﻝﻘﻠﺔ ﻝﻴﺱ ﻤﻥ ﺸﺄﻨﻪ ﺃﻥ ﻴﺤﻘﻘﻬﺎ ‪ ،‬ﻭﺇﻨﻤﺎ ﺍﻝﻌﺒـﺭﺓ ﺒﻤﻭﺍﻓﻘـﺔ‬
‫ﺍﻷﻏﻠﺒﻴﺔ ) ﺍﻝﺠﻤﻬﻭﺭ ( ﻷﻨﻪ ﺒﻤﻭﺍﻓﻘﺘﻬﻡ ﻴﺘﺤﻘﻕ ﺍﻝﻤﻘﺼﻭﺩ ﻤﻥ ﺍﻝﺴﻠﻁﺔ ﺍﻝﻌﺎﻤﺔ ﺍﻝﻤﻤﺜﻠﺔ ﻓﻲ‬
‫‪٧١‬‬
‫‪.‬‬ ‫ﺍﻝﺨﻠﻴﻔﺔ‬

‫‪٧٠‬‬
‫‪ -‬ﻭﺍﻹﺒﺎﻨﺔ ﺒﺭﻗﻡ)‪ (١١٤‬ﻭﺍﻝﺴﻨﻥ ﺍﻝﻜﺒﺭﻯ ﻝﻠﻨﺴﺎﺌﻲ ﺒﺭﻗﻡ)‪ (٩١٨١‬ﻭﺍﻝﺴﻨﺔ ﻻﺒﻥ ﺃﺒﻲ ﻋﺎﺼﻡ ﺒـﺭﻗﻡ)‪ (٧٥‬ﻭﺍﻨﻅـﺭ‬
‫ﻜﺘﺎﺏ ﺍﻹﻤﺎﻤﺔ ﺍﻝﻌﻅﻤﻰ ﻋﻨﺩ ﺃﻫل ﺍﻝﺴﻨﺔ ﻭﺍﻝﺠﻤﺎﻋﺔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٥٨‬‬
‫‪٧١‬‬
‫‪ -‬ﺍﻨﻅﺭ ‪ :‬ﻁﺭﻕ ﺍﺨﺘﻴﺎﺭ ﺍﻝﺨﻠﻴﻔﺔ ﺩ ‪ .‬ﺍﻝﻨﺎﺩﻱ )ﺹ ‪. (١٩٢‬‬

‫‪٤٢‬‬
‫ﻗﺎل ﺍﻝﻤﺎﻭﺭﺩﻱ ‪ ) :‬ﻗﺎﻝﺕ ﻁﺎﺌﻔﺔ ﻻ ﺘﻨﻌﻘﺩ ﺇﻻ ﺒﺠﻤﻬﻭﺭ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﻤﻥ ﻜل ﺒﻠﺩ ‪،‬‬
‫‪٧٢‬‬
‫‪ .‬ﻭﻤﻤﻥ ﺫﻫﺏ ﺇﻝﻰ ﻫﺫﺍ ﺍﻝﻘﻭل‬ ‫ﻝﻴﻜﻭﻥ ﺍﻝﺭﻀﺎ ﺒﻪ ﻋﺎﻤ‪‬ﺎ ﻭﺍﻝﺘﺴﻠﻴﻡ ﻹﻤﺎﻤﺘﻪ ﺇﺠﻤﺎﻋ‪‬ﺎ (‬
‫ﺃﺒﻭ ﻴﻌﻠﻰ ﻓﻲ ﺍﻷﺤﻜﺎﻡ ﺍﻝﺴﻠﻁﺎﻨﻴﺔ ﻓﻘﺎل ‪ ) :‬ﺃﻤﺎ ﺍﻨﻌﻘﺎﺩﻫﺎ ﺒﺎﺨﺘﻴﺎﺭ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﻓـﻼ‬
‫ﺘﻨﻌﻘﺩ ﺇﻻ ﺒﺠﻤﻬﻭﺭ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ‪ ،‬ﻗﺎل ﺃﺤﻤﺩ ﻓﻲ ﺭﻭﺍﻴﺔ ﺇﺴﺤﺎﻕ ﺒـﻥ ﺇﺒـﺭﺍﻫﻴﻡ )‬
‫‪٧٣‬‬
‫‪ .‬ﻋﻠﻴﻪ ﻜﻠﻬﻡ ﻴﻘﻭل ﻫﺫﺍ ﺇﻤﺎﻡ ( ‪ ،‬ﻗﺎل ‪:‬‬ ‫ﺍﻹﻤﺎﻡ ﺍﻝﺫﻱ ﻴﺠﺘﻤﻊ ﻗﻭل ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ‬
‫‪٧٤‬‬
‫‪.‬‬ ‫ﻭﻅﺎﻫﺭ ﻫﺫﺍ ﺃﻨﻬﺎ ﺘﻨﻌﻘﺩ ﺒﺠﻤﺎﻋﺘﻬﻡ (‬
‫ﻭﺫﻫﺏ ﺇﻝﻰ ﺫﻝﻙ ﺃﻴﻀ ﹰﺎ ﺸﻴﺦ ﺍﻹﺴﻼﻡ ﺒﻥ ﺘﻴﻤﻴﺔ ﺭﺤﻤﻪ ﺍﷲ ﺤﻴﺙ ﻗﺎل ‪ ) :‬ﻭﺇﻨﻤﺎ ﺼـﺎﺭ‬
‫ﺇﻤﺎﻤ‪‬ﺎ ‪ -‬ﺃﻱ ﺃﺒﻭ ﺒﻜﺭ ﺭﻀﻲ ﺍﷲ ﺘﻌﺎﻝﻰ ﻋﻨﻪ ‪ -‬ﺒﻤﺒﺎﻴﻌﺘﻪ ﺠﻤﻬﻭﺭ ﺍﻝﺼﺤﺎﺒﺔ ﺍﻝﺫﻴﻥ ﻫـﻡ‬
‫ﺭﻀﻲ ﺍﷲ ﺘﻌﺎﻝﻰ ﻋﻨﻪ‬ ‫ﺃﻫل ﺍﻝﻘﺩﺭﺓ ﻭﺍﻝﺸﻭﻜﺔ ‪ ،‬ﻭﻝﻬﺫﺍ ﻝﻡ ﻴﻀﺭ ﺘﺨﻠﻑ ﺴﻌﺩ ﺒﻥ ﻋﺒﺎﺩﺓ‬
‫‪ ،٧٥‬ﻷﻥ ﺫﻝﻙ ﻻ ﻴﻘﺩﺡ ﻓﻲ ﻤﻘﺼﻭﺩ ﺍﻝﻭﻻﻴﺔ ‪ ،‬ﻓﺈﻥ ﺍﻝﻤﻘﺼﻭﺩ ﺤﺼﻭل ﺍﻝﻘﺩﺭﺓ ﻭﺍﻝﺴﻠﻁﺎﻥ‬
‫‪٧٢‬‬
‫‪ -‬ﺍﻷﺤﻜﺎﻡ ﺍﻝﺴﻠﻁﺎﻨﻴﺔ )ﺹ ‪(٧‬‬
‫‪٧٣‬‬
‫‪ -‬ﺍﻝﺭﻭﺍﻴﺔ ﺍﻝﺴﺎﺒﻘﺔ ﺒﻨﻔﺱ ﺍﻝﻌﺒﺭﺓ ﺇﻻ ﺃﻨﻪ ﺒﺩل ) ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ( ﺠﻌل ) ﺍﻝﻤﺴﻠﻤﻭﻥ ( ﻭﻓﻲ ﻫﺫﻩ ﺍﻝﺭﻭﺍﻴﺔ ﺠﻌل‬
‫ﺍﻝﻨﺎﺸﺭ ) ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ( ﺒﻴﻥ ﻗﻭﺴﻴﻥ ﺜﻡ ﻋﻠﱠﻕ ﻋﻠﻴﻬﺎ ﻓﻲ ﺍﻝﺤﺎﺸﻴﺔ ﺒﻘﻭﻝﻪ ﺒﻴﺎﺽ ﺒﺎﻷﺼل ‪ .‬ﻭﻻ ﺃﺩﺭﻱ ﻤﻥ ﺃﻴـﻥ‬
‫ﺃﺘﻰ ﺒﻬﺎ ! ‪.‬‬
‫‪٧٤‬‬
‫‪ -‬ﺍﻷﺤﻜﺎﻡ ﺍﻝﺴﻠﻁﺎﻨﻴﺔ ﻷﺒﻲ ﻴﻌﻠﻰ )ﺹ ‪(٢٣‬‬
‫‪٧٥‬‬
‫ﻥ‬
‫ﺤ ‪‬ﻤﻴ‪ِ ‬ﺩ ﺒ‪ِ ‬‬
‫ﻋﻥ‪ ‬‬
‫‪-‬ﻫﻨﺎﻙ ﺭﻭﺍﻴﺎﺕ ﺃﺨﺭ ﺘﺫﻜﺭ ﺘﺭﺍﺠﻊ ﺴﻌﺩ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻓﻘﺩ ﺭﻭﻯ ﺍﻹﻤﺎﻡ ﺃﺤﻤﺩ ﻓﻲ ﻤﺴﻨﺩ ﺍﻝﺼﺩﻴﻕ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻤﺩِﻴ ﹶﻨ ِﺔ‪.‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻭَﺃﺒ‪‬ﻭ ‪‬ﺒﻜﹾ ٍﺭ ﻓِﻰ ﻁﹶﺎ ِﺌ ﹶﻔ ٍﺔ ِﻤ ‪‬‬
‫ﻰ ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ل ﹸﺘ ‪‬ﻭ ﱢﻓ ‪‬‬
‫ﻥ ﻗﹶﺎ َ‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝ ‪‬ﺭﺤ‪ ‬ﻤ ِ‬
‫‪‬‬
‫ﺤ ‪‬ﻤﺩ‪- ‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪-‬‬
‫ﺕ ‪‬ﻤ ‪‬‬
‫ﻙ ﺤ‪‬ﻴ‪‬ﺎ ‪‬ﻭ ‪‬ﻤﻴ‪‬ﺘﹰﺎ ﻤ‪‬ﺎ ﹶ‬
‫ﻙ َﺃﺒِﻰ ‪‬ﻭﺃُﻤ‪‬ﻰ ﻤ‪‬ﺎ َﺃﻁﹾ ‪‬ﻴ ‪‬ﺒ ‪‬‬
‫ل ِﻓﺩ‪‬ﺍ ‪‬‬
‫ﻋﻥ‪ ‬ﻭﺠ‪ِ ‬ﻬ ِﻪ ﹶﻓ ﹶﻘ‪‬ﺒﹶﻠ ‪‬ﻪ ‪‬ﻭﻗﹶﺎ َ‬
‫ﻑ ‪‬‬
‫ﺸ ﹶ‬
‫ل ﹶﻓﺠ‪‬ﺎ ‪‬ﺀ ﹶﻓ ﹶﻜ ﹶ‬
‫ﻗﹶﺎ َ‬
‫ل‬
‫ﺸﻴ‪‬ﺌﹰﺎ ُﺃﻨﹾ ِﺯ َ‬
‫ﺤﺘﱠﻰ َﺃ ﹶﺘﻭ‪ ‬ﻫﻡ‪ ‬ﹶﻓ ﹶﺘ ﹶﻜﱠﻠ ‪‬ﻡ َﺃﺒ‪‬ﻭ ‪‬ﺒﻜﹾ ٍﺭ ‪‬ﻭﹶﻝﻡ‪ ‬ﻴﺘﹾ ‪‬ﺭﻙ‪ ‬ﹶ‬
‫ﻥ ‪‬‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ ‪‬ﻴ ﹶﺘﻘﹶﺎ ‪‬ﻭﺩ‪‬ﺍ ِ‬
‫ﻕ ﺃَﺒ‪‬ﻭ ‪‬ﺒﻜﹾ ٍﺭ ‪‬ﻭ ‪‬‬
‫ﻁﹶﻠ ﹶ‬
‫ل ﻓﹶﺎﻨﹾ ﹶ‬
‫ﺙ ﻗﹶﺎ َ‬
‫ﺤﺩِﻴ ﹶ‬
‫ﺏ ﺍﻝﹾ ﹶﻜﻌ‪ ‬ﺒ ِﺔ‪ .‬ﹶﻓ ﹶﺫ ﹶﻜ ‪‬ﺭ ﺍﻝﹾ ‪‬‬
‫‪‬ﻭ ‪‬ﺭ ‪‬‬
‫ل‬
‫ﻥ ‪‬ﺭﺴ‪‬ـﻭ َ‬
‫ﻋِﻠﻤ‪‬ﹸﺘﻡ‪َ ‬ﺃ ‪‬‬
‫ل ‪‬ﻭﹶﻝ ﹶﻘﺩ‪ ‬‬
‫ﻻ ‪‬ﻭ ﹶﺫ ﹶﻜ ‪‬ﺭ ‪‬ﻩ ﻭ‪‬ﻗﹶﺎ َ‬
‫ﺸﺄْ ِﻨ ِﻬﻡ‪ِ ‬ﺇ ﱠ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ِ -‬ﻤﻥ‪ ‬ﹶ‬
‫ﻻ ﹶﺫ ﹶﻜ ‪‬ﺭ ‪‬ﻩ ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ﻷﻨﹾﺼ‪‬ﺎ ِﺭ ‪‬ﻭ ﹶ‬
‫ﻓِﻰ ﺍ َ‬
‫ﻷﻨﹾﺼ‪‬ﺎ ِﺭ «‪ .‬ﻭﹶﻝ ﹶﻘﺩ‪‬‬
‫ﻯﺍَ‬
‫ﺕ ﻭ‪‬ﺍ ِﺩ ‪‬‬
‫ﺴﹶﻠﻜﹾ ﹸ‬
‫ﻷﻨﹾﺼ‪‬ﺎ ‪‬ﺭ ﻭ‪‬ﺍﺩِﻴﹰﺎ ‪‬‬
‫ﺕﺍَ‬
‫ﺴﹶﻠ ﹶﻜ ِ‬
‫ﺱ ﻭ‪‬ﺍﺩِﻴﹰﺎ ‪‬ﻭ ‪‬‬
‫ﻙ ﺍﻝﻨﱠﺎ ‪‬‬
‫ل » ﹶﻝﻭ‪ ‬ﺴ‪‬ﹶﻠ ‪‬‬
‫ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻗﹶﺎ َ‬
‫ﺱ ﹶﺘﺒ‪‬ـﻊ‪‬‬
‫ﻷﻤ‪ِ ‬ﺭ ﹶﻓ ‪‬ﺒ ‪‬ﺭ ﺍﻝﻨﱠﺎ ِ‬
‫ﻻ ﹸﺓ ‪‬ﻫﺫﹶﺍ ﺍ َ‬
‫ﻋﺩ‪ » ‬ﹸﻗﺭ‪‬ﻴ‪‬ﺵﹲ ‪‬ﻭ ﹶ‬
‫ﺕ ﻗﹶﺎ ِ‬
‫ل ‪‬ﻭَﺃﻨﹾ ﹶ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻗﹶﺎ َ‬
‫ﻥ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﺴﻌ‪ ‬ﺩ َﺃ ‪‬‬
‫ﺕ ﻴ‪‬ﺎ ‪‬‬
‫ﻋِﻠﻤ‪ ‬ﹶ‬
‫‪‬‬
‫ﻷ ‪‬ﻤﺭ‪‬ﺍ ‪‬ﺀ‪{٦/١} .‬ﺘﻌﻠﻴـﻕ ﺸـﻌﻴﺏ‬
‫ﻥ ﺍﻝﹾ ‪‬ﻭ ‪‬ﺯﺭ‪‬ﺍ ‪‬ﺀ ‪‬ﻭَﺃﻨﹾﹸﺘ ‪‬ﻡ ﺍ ُ‬
‫ﺕ ﹶﻨﺤ‪ ‬‬
‫ﺼ ‪‬ﺩﻗﹾ ﹶ‬
‫ﺴﻌ‪‬ﺩ‪ ‬‬
‫ل ﹶﻝ ‪‬ﻪ ‪‬‬
‫ل ﹶﻓﻘﹶﺎ َ‬
‫ﺠ ِﺭ ِﻫﻡ‪ .« ‬ﻗﹶﺎ َ‬
‫ﺠ ‪‬ﺭ ‪‬ﻫﻡ‪ ‬ﹶﺘ ‪‬ﺒﻊ‪ِ ‬ﻝﻔﹶﺎ ِ‬
‫ِﻝ ‪‬ﺒ ‪‬ﺭ ِﻫﻡ‪ ‬ﻭﻓﹶﺎ ِ‬
‫ﺍﻷﺭﻨﺅﻭﻁ ‪ :‬ﺼﺤﻴﺢ ﻝﻐﻴﺭﻩ ﺭﺠﺎﻝﻪ ﺜﻘﺎﺕ ﺭﺠﺎل ﺍﻝﺸﻴﺨﻴﻥ ﻭﻫﻭ ﻤﺭﺴل‬
‫ﻗﺎل ﺸﻴﺦ ﺍﻹﺴﻼﻡ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ‪ :‬ﻓﻬﺫﺍ ﻤﺭﺴل ﺤﺴﻥ ﻭﻝﻌل ﺤﻤﻴﺩ‪‬ﺍ ﺃﺨﺫﻩ ﻤﻥ ﺒﻌﺽ ﺍﻝﺼﺤﺎﺒﺔ ﺍﻝﺫﻴﻥ ﺸﻬﺩﻭﺍ ﺫﻝـﻙ ‪...‬‬
‫ﻗﺎل ‪ :‬ﻭﻓﻴﻪ ﻓﺎﺌﺩﺓ ﺠﻠﻴﻠﺔ ﺠﺩ‪‬ﺍ ‪ ،‬ﻭﻫﻲ ﺃﻥ ﺴﻌﺩ ﺒﻥ ﻋﺒﺎﺩﺓ ﻨﺯل ﻋﻥ ﻤﻘﺎﻤﻪ ﺍﻷﻭل ﻓﻲ ﺩﻋﻭﻯ ﺍﻹﻤﺎﺭﺓ ﻭﺃﺫﻋﻥ ﻝﻠﺼﺩﻴﻕ‬
‫ﺒﺎﻹﻤﺎﺭﺓ ﻓﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻡ ﺃﺠﻤﻌﻴﻥ ‪ .‬ﻤﻨﻬﺎﺝ ﺍﻝﺴﻨﺔ )‪ ، (١٤٣/١‬ﺃﻤﺎ ﺃﺤﻤﺩ ﺸﺎﻜﺭ ﻓﻘﺩ ﻀﻌﻑ ﻫﺫﺍ ﺍﻝﺤﺩﻴﺙ ﻻﻨﻘﺎﻁﻌﻪ‬
‫ﻗﺎل ‪ :‬ﻓﺈﻥ ﺤﻤﻴﺩ ﺒﻥ ﻋﺒﺩ ﺍﻝﺭﺤﻤﻥ ﺍﻝﺤﻤﻴﺭﻱ ﺍﻝﺘﺎﺒﻌﻲ ﺍﻝﺜﻘﺔ ﻴﺭﻭﻱ ﻋﻥ ﺃﻤﺜﺎل ﺃﺒﻲ ﻫﺭﻴﺭﺓ ﻭﺃﺒﻲ ﺒﻜﺭﺓ ﻭﺍﺒـﻥ ﻋﻤـﺭ‬
‫ﻭﺍﺒﻥ ﻋﺒﺎﺱ ‪ ...‬ﻭﻝﻡ ﻴﺼﺭﺡ ﻫﻨﺎ ﺒﻤﻥ ﺤﺩﺜﻪ ﻫﺫﺍ ﺍﻝﺤﺩﻴﺙ ‪ ،‬ﻭﻅﺎﻫﺭ ﺃﻨﻪ ﻝﻡ ﻴﺩﺭﻙ ﻭﻓﺎﺓ ﺍﻝﺭﺴﻭل ﻭﺤﺩﻴﺙ ﺍﻝـﺴﻘﻔﻴﺔ‬
‫)‪ . (١٦٤/١‬ﻭﻗﺎل ﺍﻝﻬﻴﺜﻤﻲ ‪ :‬ﺭﺠﺎﻝﻪ ﺜﻘﺎﺕ ﺇﻻ ﺃﻥ ﺤﻤﻴﺩ ﺒﻥ ﻋﺒﺩ ﺍﻝﺭﺤﻤﻥ ﻝﻡ ﻴﺩﺭﻙ ﺃﺒﺎ ﺒﻜـﺭ ‪ .‬ﺍﻨﻅـﺭ ‪ :‬ﻤﺠﻤـﻊ‬
‫ﺍﻝﺯﻭﺍﺌﺩ )‪. (١٩١/٥‬‬

‫‪٤٣‬‬
‫ﺍﻝﻠﺫﻴﻥ ﺒﻬﻤﺎ ﺘﺤﺼل ﻤﺼﺎﻝﺢ ﺍﻹﻤﺎﻤﺔ ‪ ،‬ﻭﺫﻝﻙ ﻗﺩ ﺤﺼل ﺒﻤﻭﺍﻓﻘﺔ ﺍﻝﺠﻤﻬﻭﺭ ﻋﻠﻰ ﺫﻝﻙ ‪،‬‬
‫ﻓﻤﻥ ﻗﺎل ﻴﺼﻴﺭ ﺇﻤﺎﻤ‪‬ﺎ ﺒﻤﻭﺍﻓﻘﺔ ﻭﺍﺤﺩ ﺃﻭ ﺍﺜﻨﻴﻥ ﺃﻭ ﺃﺭﺒﻊ ‪ ،‬ﻭﻝﻴـﺴﻭﺍ ﻫـﻡ ﺫﻭﻱ ﺍﻝﻘـﺩﺭﺓ‬
‫ﻭﺍﻝﺸﻭﻜﺔ ﻓﻘﺩ ﻏﻠﻁ ‪ ،‬ﻜﻤﺎ ﺃﻥ ﻤﻥ ﻅﻥ ﺃﻥ ﺘﺨﻠﻑ ﺍﻝﻭﺍﺤﺩ ﺃﻭ ﺍﻻﺜﻨﻴﻥ ﺃﻭ ﺍﻝﻌﺸﺭﺓ ﻴـﻀﺭ‬
‫‪٧٦‬‬
‫‪.‬‬ ‫ﻓﻘﺩ ﻏﻠﻁ (‬
‫ﺍﻝﺭﺃﻱ ﺍﻝﺭﺍﺠﺢ ﻭﺃﺩﻝﺔ ﺍﻝﺘﺭﺠﻴﺢ ‪:٧٧‬‬
‫ﻭﻫﺫﺍ ﻫﻭ ﺍﻝﺭﺃﻱ ﺍﻝﺫﻱ ﻨﻤﻴل ﺇﻝﻴﻪ ﻭﻨﺭﺠﺤﻪ ﻝﻤﺎ ﻴﻠﻲ ‪:‬‬
‫‪ -١‬ﻻﺘﻔﺎﻗﻪ ﻤﻊ ﻤﺎ ﺤﺼل ﻓﻲ ﺒﻴﻌﺔ ﺍﻝﺨﻠﻔﺎﺀ ﺍﻝﺭﺍﺸﺩﻴﻥ ﺭﻀﻲ ﺍﷲ ﺘﻌﺎﻝﻰ ﻋﻨﻬﻡ ‪ -‬ﻜﻤـﺎ‬
‫ﻤﺭ ‪ -‬ﻓﺈﻨﻬﻡ ﻝﻡ ﻴﺸﺘﺭﻁﻭﺍ ﺇﺠﻤﺎﻉ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘل ‪ ،‬ﻭﻝﻡ ﻴﺤﺩﺩﻭﺍ ﺍﻝﻔﺌﺔ ﺍﻝﻨﺎﺨﺒﺔ ﺒﻌـﺩﺩ‬
‫ﻤﻌﻴﻥ ﻜﻤﺎ ﺫﻫﺏ ﺇﻝﻰ ﺫﻝﻙ ﺃﺼﺤﺎﺏ ﺍﻝﻤﺫﻫﺏ ﺍﻝﺜﺎﻨﻲ ‪ ،‬ﻭﻝﻡ ﻴﻜﺘﻔﻭﺍ ﻓﻲ ﺍﻝﻤﺒﺎﻴﻌﺔ ﺒﺄﻱ ﻋﺩﺩ‬
‫ﻤﻤﻜﻥ ‪ ،‬ﺒل ﻜﺎﻨﻭﺍ ﻴﻜﺜﺭﻭﻥ ﺍﻻﺴﺘﺸﺎﺭﺓ ﻭﺍﺴﺘﻁﻼﻉ ﺍﻝﺭﺃﻱ ﺍﻝﻌﺎﻡ ‪ -‬ﻜﻤﺎ ﺃﻤﺭ ‪. -‬‬
‫ﺙ ﻋﻠﻴـﻪ‬
‫‪ -٢‬ﻭﻜﺫﻝﻙ ﻤﻥ ﺍﻝﻤﺭﺠﺤﺎﺕ ﻝﻬﺫﺍ ﺍﻝﻤﺫﻫﺏ ﺘﺤﻘﻴﻘﻪ ﻝﻤﺒﺩﺃ ﺍﻝﺸﻭﺭﻯ ﺍﻝـﺫﻱ ﺤـ ﹼ‬
‫ﺍﻝﻘﺭﺁﻥ ﺍﻝﻜﺭﻴﻡ ‪ ،‬ﻭﺭﻏﱠﺏ ﻓﻴﻪ ﺍﻝﺭﺴﻭل ‪ -‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ -‬ﻓﻲ ﺃﻜﺜﺭ ﻤﻥ ﻤﻭﻀﻊ‬
‫‪ -‬ﻜﻤﺎ ﺴﻴﺄﺘﻲ ‪ -‬ﻓﻬﻭ ﻴﺘﻔﻕ ﻤﻊ ﻗﻭﺍﻋﺩ ﺍﻝﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ ﻭﻤﺎ ﻴﻘﻀﻲ ﺒﻪ ﺍﻝﻌﻘل ﻭﺍﻝﻤﻨﻁـﻕ‬
‫‪ ،‬ﻭﺇﻝﻰ ﻫﺫﺍ ﺍﻝﺭﺃﻱ ﺫﻫﺏ ﻤﻥ ﺍﻝﻜﺘﺎﺏ ﺍﻝﻤﺤﺩﺜﻴﻥ ﺍﻝﺩﻜﺘﻭﺭ ﻤﺤﻤﺩ ﺭﺃﻓﺕ ﻋﺜﻤﺎﻥ ﻓﻲ ﻜﺘﺎﺒﻪ‬
‫‪٧٨‬‬
‫‪ ،‬ﻭﺍﻝﺩﻜﺘﻭﺭ ﻓﺅﺍﺩ ﻤﺤﻤﺩ ﺍﻝﻨﺎﺩﻱ ﻓﻲ ﻜﺘﺎﺒـﻪ )‬ ‫) ﺭﺌﺎﺴﺔ ﺍﻝﺩﻭﻝﺔ ﻓﻲ ﺍﻝﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ(‬
‫‪٧٩‬‬
‫‪ ،‬ﻭﺍﻝﺩﻜﺘﻭﺭ ﻤﺤﻤﺩ ﻓﺎﺭﻭﻕ ﺍﻝﻨﺒﻬﺎﻥ ﻓﻲ ﻜﺘﺎﺒﻪ ) ﻨﻅﺎﻡ ﺍﻝﺤﻜـﻡ‬ ‫ﻁﺭﻕ ﺍﺨﺘﻴﺎﺭ ﺍﻝﺨﻠﻴﻔﺔ (‬
‫‪٨١‬‬ ‫‪٨٠‬‬
‫‪ ،‬ﻭﺍﻝﺩﻜﺘﻭﺭ ﻤﺤﻤﺩ ﻋﻤﺎﺭﺓ ﻓﻲ ﻜﺘﺎﺒﻪ ) ﺍﻹﺴﻼﻡ ﻭﻓﻠﺴﻔﺔ ﺍﻝﺤﻜﻡ (‬ ‫ﻓﻲ ﺍﻹﺴﻼﻡ‬
‫‪-----------------------‬‬
‫ﻭﻗﺩ ﻭﻓﻕ ﺍﷲ ﺍﻹﺨﻭﺓ ﻓﻲ ﺤﻠﻑ ﺍﻝﻤﻁﻴﺒﻴﻥ ﻭﻫﻭ ﻴﻤﺜل ﺠﻤﻬﻭﺭ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﻓﻲ‬
‫ﻫﺫﺍ ﺍﻝﺒﻠﺩ‪ ،‬ﻓﻘﺩ ﺩﺨل ﻓﻴﻪ ﻤﺠﻠﺱ ﺸﻭﺭﻯ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻭﻫﻭ ﺘﺸﻜﻴل ﻤﻥ ﺴـﺒﻊ ﺠﻤﺎﻋـﺎﺕ‬

‫‪٧٦‬‬
‫‪ -‬ﻤﻨﻬﺎﺝ ﺍﻝﺴﻨﺔ )‪(١٤١/١‬‬
‫‪٧٧‬‬
‫‪ -‬ﺍﻹﻤﺎﻤﺔ ﺍﻝﻌﻅﻤﻰ ﻋﻨﺩ ﺃﻫل ﺍﻝﺴﻨﺔ ﻭﺍﻝﺠﻤﺎﻋﺔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٦١‬‬
‫‪٧٨‬‬
‫‪ -‬ﺹ ‪(٢٧٤‬‬
‫‪٧٩‬‬
‫‪ -‬ﺹ ‪ (١٩٣‬ﺍﻝﻜﺘﺎﺏ ﺍﻷﻭل‬
‫‪٨٠‬‬
‫‪-‬ﺹ ‪(٤٧٥‬‬
‫‪٨١‬‬
‫‪-‬ﺹ ‪(٤٤٤‬‬

‫‪٤٤‬‬
‫ﺠﻬﺎﺩﻴﺔ‪ ،‬ﻝﻬﺎ ﺃﺴﻤﺎﺀ ﻭﺃﻤﺭﺍﺀ ﻭﺠﻨﻭﺩ ﻤﻌﺭﻭﻓﻭﻥ‪ ،‬ﻻ ﻜﻤﺎ ﻴﻘﻭل ﺒﻌﺽ ﺍﻝﻨـﺎﺱ ﺃﻨﻬـﻡ ﻻ‬
‫ﻭﺠﻭﺩ ﻝﻬﻡ‪ ،‬ﺃﻻ ﻓﻠﻴﺴﺘﺤﻲ ﻫﺅﻻﺀ‪ ،‬ﻓﻭﺍﷲ ﻤﺎ ﻜﻨﺎ ﻝﻨﺴﻜﺏ ﺩﻤﺎﺌﻨﺎ ﺜﻡ ﻨﻜﺫﺏ ﻋﻠﻰ ﺍﻝﻨﺎﺱ‪.‬‬
‫ﻭﻝﻘﺩ ﺘﻡ ﻤﺸﺎﻭﺭﺓ ﺃﻜﺜﺭ ﻤﻥ ﺴﺘﻴﻥ ﻓﻲ ﺍﻝﻤﺎﺌﺔ ﻤﻥ ﺸﻴﻭﺥ ﻋﺸﺎﺌﺭ ﺃﻫل ﺍﻝﺴﻨﺔ ﻓﻲ ﺃﻤـﺎﻜﻥ‬
‫ﻻ ﻭﺍﺴﺘﺒﺸﺎﺭﹰﺍ ﺒﻬﺫﺍ ﺍﻷﻤﺭ ﻭﺍﻝﺤﻤﺩ ﷲ‪.‬‬
‫ﻭﺠﻭﺩ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ‪ ،‬ﻭﻗﺩ ﺭﺃﻴﻨﺎ ﺇﻗﺒﺎ ﹰ‬
‫ﻜﻤﺎ ﺃﻨﻨﺎ ﺴﻌﻴﻨﺎ ﺇﻝﻰ ﻤﺸﺎﻭﺭﺓ ﺒﻌﺽ ﻜﺒﺎﺭ ﺍﻝﺠﻤﺎﻋﺎﺕ ﺍﻝﺠﻬﺎﺩﻴﺔ ﺍﻷﺨﺭﻯ ﻭﺤﺎﻭﻝﻨﺎ ﻝﻘـﺎﺀ‬
‫ﺃﻤﺭﺍﺌﻬﻡ‪ ،‬ﻝﻜﻥ ﻴﻌﻠﻡ ﺍﷲ ﺃﻨﻬﻡ ﻝﻡ ﻴﻤﻜﻨﻭﻨﺎ ﻤﻥ ﺫﻝﻙ ﺒﺤﺠﺔ ﺍﻝﻅﺭﻭﻑ ﺍﻷﻤﻨﻴﺔ‪ ،‬ﻓﻜﺎﻥ ﻝﺯﺍﻤ ﹰﺎ‬
‫ﻋﻠﻴﻨﺎ ﺃﻥ ﻨﻌﻘﺩ ﺍﻻﺨﺘﻴﺎﺭ ﺒﻤﺎ ﺘﻴﺴﺭ ﻤﻥ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﻭﻤﻥ ﺍﺴﺘﻁﻌﻨﺎ ﺠﻤﻌﻬﻡ ﻓﻲ ﻅل‬
‫ﻫﺫﻩ ﺍﻝﻅﺭﻭﻑ ﺍﻝﺼﻌﺒﺔ‪ ،‬ﻓﺘﻡ ﺒﺤﻤﺩ ﺍﷲ ﺍﻝﻌﻘﺩ ﺒﻌﺩ ﺍﺴﺘﻔﺭﺍﻍ ﺍﻝﻭﺴﻊ ﻓﻲ ﺠﻤـﻊ ﺠﻤﻬـﻭﺭ‬
‫ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﻭﺍﻝﺤﻤﺩ ﷲ ﻋﻠﻰ ﺘﻤﺎﻡ ﺍﻷﻤﺭ‪.‬‬
‫=================‬

‫‪٤٥‬‬
 ‫ﻓﺼل‬
‫ﻓﻲ ﺘﻔﺼﻴل ﺍﻝﻘﻭل ﻓﻲ ﺍﻝﻁﺭﻴﻘﺔ ﺍﻝﺜﺎﻨﻴﺔ ﻝﺘﻨﺼﻴﺏ ﺍﻹﻤﺎﻡ ﻭﻫﻲ ﺍﻝﻌﻬﺩ ﻝﺭﺠل ﻤﻥ ﺒﻌﺩﻩ‬

‫ﻼ ﻭﻴﻌﻬﺩ ﺇﻝﻴﻪ‬
‫ﻭﻫﻲ ﺃﻥ ﻴﺴﺘﺨﻠﻑ ﺍﻝﺨﻠﻴﻔﺔ ﻓﻲ ﺤﻴﺎﺘﻪ ‪ -‬ﻤﺭﻴﻀ ﹰﺎ ﻜﺎﻥ ﺃﻭ ﺼﺤﻴﺤ ﹰﺎ – ﺭﺠ ﹰ‬
‫ﺒﺎﻝﺨﻼﻓﺔ ﻤﻥ ﺒﻌﺩﻩ‪ ،‬ﻭﻝﺫﻝﻙ ﺘﺴﻤﻰ ﻫﺫﻩ ﺍﻝﻁﺭﻴﻕ ﺒﺎﻝﻌﻬﺩ‪.‬‬
‫ﺃﺩﻝﺔ ﻤﺸﺭﻭﻋﻴﺘﻪ ‪:‬‬
‫ﺍﻻﺴﺘﺨﻼﻑ ﺠﺎﺌﺯ ﺸﺭﻋ‪‬ﺎ ‪ ،‬ﻭﻤﻥ ﺍﻝﻁﺭﻕ ﺍﻝﻤﺸﺭﻭﻋﺔ ﻻﻨﻌﻘﺎﺩ ﺍﻹﻤﺎﻤﺔ ﺇﺫﺍ ﻜﺎﻥ‬
‫ﻤﻜﺘﻤل ﺍﻝﺸﺭﻭﻁ ‪ .‬ﻭﻤﻥ ﺍﻷﺩﻝﺔ ﻋﻠﻰ ﺫﻝﻙ ﻤﺎ ﻴﻠﻲ ‪:‬‬
‫ﺕ‬
‫‪ -١‬ﻗﻭﻝﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓﻲ ﺍﻝﺤﺩﻴﺙ ﺍﻝﺫﻱ ﺭﻭﺍﻩ ﺍﻝﺒﺨﺎﺭﻱ ‪ » :‬ﹶﻝ ﹶﻘﺩ‪ ‬ﻫ ‪‬ﻤﻤ‪ ‬ﹸ‬
‫ﻥ َﺃﻭ‪ ‬ﻴ ﹶﺘ ‪‬ﻤﻨﱠﻰ‬
‫ل ﺍﻝﹾﻘﹶﺎ ِﺌﻠﹸﻭ ‪‬‬
‫ل ِﺇﻝﹶﻰ َﺃﺒِﻰ ‪‬ﺒﻜﹾ ٍﺭ ﻭ‪‬ﺍﺒ‪ِ ‬ﻨ ِﻪ ‪ ،‬ﻭَﺃﻋ‪ ‬ﻬ ‪‬ﺩ َﺃﻥ‪ ‬ﻴﻘﹸﻭ َ‬
‫ﺴَ‬
‫ﺕ َﺃﻥ‪ُ ‬ﺃﺭ‪ِ ‬‬
‫َﺃﻭ‪َ ‬ﺃ ‪‬ﺭﺩ‪ ‬ﹸ‬
‫ﻥ««‬
‫ﻥ ‪َ ،‬ﺃﻭ‪ ‬ﻴﺩ‪ ‬ﹶﻓ ‪‬ﻊ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﻴﺄْﺒ‪‬ﻰ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨﹸﻭ ‪‬‬
‫ﺕ ‪‬ﻴﺄْﺒ‪‬ﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﻴﺩ‪ ‬ﹶﻓ ‪‬ﻊ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨﹸﻭ ‪‬‬
‫ﻥ ‪ ،‬ﹸﺜ ‪‬ﻡ ﹸﻗﻠﹾ ﹸ‬
‫ﺍﻝﹾ ‪‬ﻤ ﹶﺘ ‪‬ﻤﻨﱡﻭ ‪‬‬
‫)‪(٨٢‬‬
‫‪.‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪-‬‬
‫ل ﻝِﻰ ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ﺸ ﹶﺔ ﻗﹶﺎﹶﻝﺕﹾ ﻗﹶﺎ َ‬
‫ﻋﻥ‪ ‬ﻋ‪‬ﺎ ِﺌ ﹶ‬
‫ﻭﻓﻲ ﺭﻭﺍﻴﺔ ﺃﺨﺭﻯ ‪‬‬
‫ﻥ‬
‫ﻑ َﺃﻥ‪ ‬ﻴ ﹶﺘ ‪‬ﻤﻨﱠﻰ ‪‬ﻤ ﹶﺘ ‪‬ﻤ ‪‬‬
‫ﺤﺘﱠﻰ َﺃﻜﹾ ﹸﺘﺏ‪ِ ‬ﻜﺘﹶﺎﺒ‪‬ﺎ ﹶﻓ ِﺈﻨﱢﻰ َﺃﺨﹶﺎ ﹸ‬
‫ﻙ ‪‬‬
‫ﻀ ِﻪ » ﺍﺩ‪‬ﻋِﻰ ﻝِﻰ َﺃﺒ‪‬ﺎ ‪‬ﺒﻜﹾ ٍﺭ ‪‬ﻭَﺃﺨﹶﺎ ِ‬
‫ﻓِﻰ ‪‬ﻤ ‪‬ﺭ ِ‬
‫)‪(٨٣‬‬
‫‪.‬‬ ‫ﻻ َﺃﺒ‪‬ﺎ ‪‬ﺒﻜﹾ ٍﺭ «‪.‬‬
‫ﻥ ِﺇ ﱠ‬
‫ل ﻗﹶﺎ ِﺌلٌ َﺃﻨﹶﺎ َﺃﻭ‪‬ﻝﹶﻰ‪ .‬ﻭ‪ ‬ﻴﺄْﺒ‪‬ﻰ ﺍﻝﱠﻠ ‪‬ﻪ ﻭ‪‬ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨﹸﻭ ‪‬‬
‫‪‬ﻭ ‪‬ﻴﻘﹸﻭ َ‬
‫ﻓﻔﻲ ﻫﺫﻴﻥ ﺍﻝﺤﺩﻴﺜﻴﻥ ﺩﻻﻝﺔ ﻭﺍﻀﺤﺔ ﻋﻠﻰ ﺃﻥ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪‬ﻫ ‪‬ﻡ ﺃﻥ‬
‫ﻴﻌﻬﺩ ﺜﻡ ﺘﺭﻜﻪ ﻝﻌﻠﻤﻪ ﺃﻥ ﺍﻝﻨﺎﺱ ﻝﻥ ﻴﺨﺘﺎﺭﻭﺍ ﻏﻴﺭ ﺃﺒﻲ ﺒﻜﺭ ﺭﻀﻲ ﺍﷲ ﺘﻌﺎﻝﻰ ﻋﻨﻪ ‪،‬‬
‫ل ﻋﻠﻰ ﺠﻭﺍﺯﻩ ‪.‬‬
‫ﻓﺩ ّ‬
‫ﻭﻗﺩ ﻗﺎل ﺸﻴﺦ ﺍﻹﺴﻼﻡ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﺭﺤﻤﻪ ﺍﷲ ﺘﻌﻠﻴﻘﹰﺎ ﻋﻠﻰ ﻫﺫﺍ ﺍﻝﺤﺩﻴﺙ ) ﻓﺒﻴ‪‬ﻥ ﺼﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺃﻨﻪ ﻴﺭﻴﺩ ﺃﻥ ﻴﻜﺘﺏ ﻜﺘﺎﺒ‪‬ﺎ ﺨﻭﻓﹰﺎ ‪ ،‬ﺜﻡ ﻋﻠﻡ ﺃﻥ ﺍﻷﻤﺭ ﻭﺍﻀﺢ ﻅﺎﻫﺭ ﻝﻴﺱ‬
‫ﻤﻤﺎ ﻴﻘﺒل ﺍﻝﻨﺯﺍﻉ ﻓﻴﻪ ‪ ...‬ﻗﺎل ‪ :‬ﻭﺘﺭﻜﻪ ‪ -‬ﺃﻱ ﺍﻝﻌﻬﺩ ﻭﺍﻝﻜﺘﺎﺒﺔ ‪ -‬ﻝﻌﺩﻡ ﺍﻝﺤﺎﺠﺔ ﺇﻝﻴﻪ‬
‫)‪(٨٤‬‬
‫‪.‬‬ ‫ﻭﻅﻬﻭﺭ ﻓﻀﻴﻠﺔ ﺍﻝﺼﺩﻴﻕ ﻭﺍﺴﺘﺤﻘﺎﻗﻪ ‪ ،‬ﻭﻫﺫﺍ ﺃﺒﻠﻎ ﻤﻥ ﺍﻝﻌﻬﺩ (‬

‫)‪(٨٢‬ﺍﻝﺒﺨﺎﺭﻱ ﺒﺭﻗﻡ)‪. (٥٦٦٦‬‬

‫)‪ (٨٣‬ﺭﻭﺍﻩ ﻤﺴﻠﻡ ﻭﺍﻝﻠﻔﻅ ﻝﻪ )‪(٦٣٣٢‬ﻓﻲ ﻙ ‪ :‬ﻓﻀﺎﺌل ﺍﻝﺼﺤﺎﺒﺔ ‪ .‬ﺏ ‪ :‬ﻓﻀﺎﺌل ﺃﺒﻲ ﺒﻜﺭ ﺡ ‪، (١٨٥٧/٤) ٢٣٨٧‬‬
‫ﻭﺭﻭﻯ ﻨﺤﻭﻩ ﺍﻹﻤﺎﻡ ﺃﺤﻤﺩ ﻓﻲ ﻤﺴﻨﺩﻩ )‪ ، (١٠٦/٦‬ﻭ )‪. (١٤٤/٦‬‬
‫)‪ (٨٤‬ﻤﻨﻬﺎﺝ ﺍﻝﺴﻨﺔ )‪. (١٤٠/١‬‬

‫‪٤٦‬‬
‫‪ -٢‬ﻭﻤﻥ ﺍﻷﺩﻝﺔ ﻋﻠﻰ ﺠﻭﺍﺯﻩ ﺃﻴﻀ‪‬ﺎ ﻓﻌل ﺍﻝﺨﻠﻔﺎﺀ ﺍﻝﺭﺍﺸﺩﻴﻥ ﺭﻀﻲ ﺍﷲ ﺘﻌﺎﻝﻰ ﻋﻨﻬﻡ‬
‫‪ ،‬ﻓﻘﺩ ﺍﺴﺘﺨﻠﻑ ﺃﺒﻭ ﺒﻜﺭ ﻋﻤﺭ ﺒﻥ ﺍﻝﺨﻁﺎﺏ ‪ ،‬ﻭﻋﻬﺩ ﻋﻤﺭ ﺒﺎﻷﻤﺭ ﺇﻝﻰ ﺍﻝﺴﺘﺔ ﺍﻝﺫﻴﻥ‬
‫ﺘﻭﻓﻲ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻭﻫﻭ ﻋﻨﻬﻡ ﺭﺍﺽ ﻻﺴﺘﺨﻼﻑ ﻤﻥ ﻴﺭﻭﻨﻪ‬
‫ﻤﻨﻬﻡ ‪ ،‬ﻭﻗﺩ ﻗﺎل ﻋﻤﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ‪ ) :‬ﺇﻥ ﺃﺴﺘﺨﻠﻑ ﻓﻘﺩ ﺍﺴﺘﺨﻠﻑ ﻤﻥ ﻫﻭ ﺨﻴﺭ‬
‫ﻤﻨﻲ ‪ -‬ﻴﻌﻨﻲ ﺃﺒﺎ ﺒﻜﺭ ‪ -‬ﻭﺇﻥ ﺃﺘﺭﻙ ﻓﻘﺩ ﺘﺭﻙ ﻤﻥ ﻫﻭ ﺨﻴﺭ ﻤﻨﻲ ﻴﻌﻨﻲ ﺭﺴﻭل ﺍﷲ‬
‫)‪(٨٥‬‬
‫ل ﻤﻥ ﺃﺒﻲ ﺒﻜﺭ ﻝﻌﻤﺭ‬
‫‪ .‬ﻭﻗﺩ ﻤ ‪‬ﺭ ﻤﻌﻨﺎ ﺼﻴﻐﺔ ﺍﺴﺘﺨﻼﻑ ﻜ ﱢ‬ ‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ (‬
‫‪ ،‬ﺜﻡ ﻋﻤﺭ ﻝﻠﺴﺘﺔ ﺭﻀﻲ ﺍﷲ ﺘﻌﺎﻝﻰ ﻋﻨﻬﻡ ‪ ،‬ﻭﻗﺩ ﺴﺒﻕ ﻫﺫﺍ ﺍﻻﺴﺘﺨﻼﻑ ﻤﺸﺎﻭﺭﺍﺕ‬
‫ﻁﻭﻴﻠﺔ ﻤﻊ ﻜﺒﺎﺭ ﺍﻝﻤﻬﺎﺠﺭﻴﻥ ﻭﺍﻷﻨﺼﺎﺭ ‪.‬‬
‫‪ -٣‬ﻭﻤﻥ ﺍﻷﺩﻝﺔ ﻋﻠﻰ ﺠﻭﺍﺯ ﺍﻻﺴﺘﺨﻼﻑ ﺇﺠﻤﺎﻉ ﺍﻝﺼﺤﺎﺒﺔ ‪ ،‬ﻓﻠﻡ ﺘﺫﻜﺭ ﺍﻝﺭﻭﺍﻴﺎﺕ‬
‫ﺃﺤﺩ‪‬ﺍ ﺨﺎﻝﻑ ﻭﺍﺤﺘﺞ ﺒﺄﻥ ﺍﻝﻌﻬﺩ ﻻ ﻴﺠﻭﺯ ﺤﻴﻨﻤﺎ ﻋﻬﺩ ﺃﺒﻭ ﺒﻜﺭ ﺇﻝﻰ ﻋﻤﺭ ‪ ،‬ﺜﻡ ﺤﻴﻨﻤﺎ ﻋﻬﺩ‬
‫ﻋﻤﺭ ﺒﺎﻷﻤﺭ ﺸﻭﺭﻯ ﺇﻝﻰ ﺍﻝﺴﺘﺔ ﻤﻥ ﺒﻌﺩﻩ ‪ ،‬ﻓﺩل ﺫﻝﻙ ﻋﻠﻰ ﺍﻝﺠﻭﺍﺯ ‪.‬‬
‫ﻭﻗﺩ ﺤﻜﻰ ﻫﺫﺍ ﺍﻹﺠﻤﺎﻉ ﻜﺜﻴﺭ ﻤﻥ ﺍﻝﻌﻠﻤﺎﺀ ﻓﻘﺎل ﺍﻝﻤﺎﻭﺭﺩﻱ ‪ ) :‬ﻭﺃﻤﺎ ﺍﻨﻌﻘﺎﺩ ﺍﻹﻤﺎﻤﺔ‬
‫ﺒﻌﻬﺩ ﻤﻥ ﻗﺒﻠﻪ ﻓﻬﻭ ﻤﻤﺎ ﺍﻨﻌﻘﺩ ﺍﻹﺠﻤﺎﻉ ﻋﻠﻰ ﺠﻭﺍﺯﻩ ‪ ،‬ﻭﻭﻗﻊ ﺍﻻﺘﻔﺎﻕ ﻋﻠﻰ ﺼﺤﺘﻪ (‬
‫)‪(٨٦‬‬
‫‪.‬‬
‫ﻭﻗﺎل ﺍﻝﻨﻭﻭﻱ ﻓﻲ ﺸﺭﺤﻪ ﻝﺼﺤﻴﺢ ﻤﺴﻠﻡ ‪ ) :‬ﺤﺎﺼﻠﻪ ﺃﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺃﺠﻤﻌﻭﺍ ﻋﻠﻰ ﺃﻥ‬
‫ﺍﻝﺨﻠﻴﻔﺔ ﺇﺫﺍ ﺤﻀﺭﺘﻪ ﻤﻘﺩﻤﺎﺕ ﺍﻝﻤﻭﺕ ﻭﻗﺒل ﺫﻝﻙ ﻭﻗﺒل ﺫﻝﻙ ﻴﺠﻭﺯ ﻝﻪ ﺍﻻﺴﺘﺨﻼﻑ ‪،‬‬
‫ﻭﻴﺠﻭﺯ ﻝﻪ ﺘﺭﻜﻪ ‪ ،‬ﻓﺈﻥ ﺘﺭﻜﻪ ﻓﻘﺩ ﺍﻗﺘﺩﻯ ﺒﺎﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓﻲ ﻫﺫﺍ ‪ ،‬ﻭﺇﻻ‬
‫ﻓﻘﺩ ﺍﻗﺘﺩﻯ ﺒﺄﺒﻲ ﺒﻜﺭ ﺭﻀﻲ ﺍﷲ ﺘﻌﺎﻝﻰ ﻋﻨﻪ ‪ ،‬ﻭﺃﺠﻤﻌﻭﺍ ﻋﻠﻰ ﺍﻨﻌﻘﺎﺩ ﺍﻝﺨﻼﻓﺔ‬
‫)‪(٨٧‬‬
‫‪ .‬ﻭﻗﺎل ﺍﺒﻥ ﺤﺯﻡ ‪ ) :‬ﻭﺍﺘﻔﻘﻭﺍ ﺃﻥ ﻝﻺﻤﺎﻡ ﺃﻥ ﻴﺴﺘﺨﻠﻑ ﹶﻗﺒ‪‬ل ﺃﻡ ﻻ‬ ‫ﺒﺎﻻﺴﺘﺨﻼﻑ (‬
‫)‪(٨٨‬‬
‫ﻭﻝﻡ ﻴﺨﺘﻠﻑ ﻓﻲ ﺠﻭﺍﺯ ﺫﻝﻙ ﻷﺒﻲ ﺒﻜﺭ ﺭﻀﻲ ﺍﷲ ﺘﻌﺎﻝﻰ ﻋﻨﻪ ﺃﺤﺩ ‪ ،‬ﻭﺇﺠﻤﺎﻋﻬﻡ ﻫﻭ‬
‫)‪(٨٩‬‬
‫‪ .‬ﺒل ﺍﻋ‪ ‬ﹶﺘ ‪‬ﺒ ‪‬ﺭ ﺃﻥ ﻫﺫﻩ ﺍﻝﻁﺭﻴﻘﺔ ﻫﻲ ﺃﺤﺴﻥ ﺍﻝﻁﺭﻕ ﻭﺃﻓﻀﻠﻬﺎ ﻓﻘﺎل ‪) :‬‬ ‫ﺍﻹﺠﻤﺎﻉ (‬
‫ﻓﻭﺠﺩﻨﺎ ﻋﻘﺩ ﺍﻹﻤﺎﻤﺔ ﻴﺼﺢ ﺒﻭﺠﻭﻩ ﺃﻭﻝﻬﺎ ﻭﺃﻓﻀﻠﻬﺎ ﻭﺃﺼﺤﻬﺎ ‪ :‬ﺃﻥ ﻴﻌﻬﺩ ﺍﻹﻤﺎﻡ ﺍﻝﻤﻴﺕ‬

‫)‪ (٨٥‬ﻤﺘﻔﻕ ﻋﻠﻴﻪ ﻭﺴﺒﻕ ﺘﺨﺭﻴﺠﻪ )ﺹ ‪ (١٢٥‬ﻤﻥ ﻫﺫﺍ ﺍﻝﻔﺼل ‪.‬‬

‫)‪ (٨٦‬ﺍﻷﺤﻜﺎﻡ ﺍﻝﺴﻠﻁﺎﻨﻴﺔ )ﺹ ‪. (١٠‬‬
‫)‪ (٨٧‬ﺼﺤﻴﺢ ﻤﺴﻠﻡ ﺒﺸﺭﺡ ﺍﻝﻨﻭﻭﻱ )‪. (٢٠٥/١٥‬‬
‫)‪ (٨٨‬ﻜﺫﺍ ‪ .‬ﻭﻝﻌل ﺍﻝﻤﺭﺍﺩ ﺃﻨﻬﻡ ﺍﺘﻔﻘﻭﺍ ﻋﻠﻰ ﺃﻥ ﻝﻺﻤﺎﻡ ﺃﻥ ﻴﺴﺘﺨﻠﻑ ﻗﺒل ﻤﻭﺘﻪ ﻭﻝﻪ ﺃﻥ ﻴﺘﺭﻙ ‪.‬‬
‫)‪ (٨٩‬ﻤﺭﺍﺘﺏ ﺍﻹﺠﻤﺎﻉ ﻻﺒﻥ ﺤﺯﻡ )ﺹ ‪. (١٤٥‬‬

‫‪٤٧‬‬
‫ﺇﻝﻰ ﺇﻨﺴﺎﻥ ﻴﺨﺘﺎﺭﻩ ﺇﻤﺎﻤ‪‬ﺎ ﺒﻌﺩ ﻤﻭﺘﻪ ‪ ،‬ﻭﺴﻭﺍﺀ ﻓﻌل ﺫﻝﻙ ﻓﻲ ﺼﺤﺘﻪ ﺃﻭ ﻓﻲ ﻤﺭﻀﻪ ﺃﻭ‬
‫ﻋﻨﺩ ﻤﻭﺘﻪ ‪ .‬ﺇﺫ ﻻ ﻨﺹ ﻭﻻ ﺇﺠﻤﺎﻉ ﻋﻠﻰ ﺍﻝﻤﻨﻊ ﻤﻥ ﺃﺤﺩ ﻫﺫﻩ ﺍﻝﻭﺠﻭﻩ ﻤﺎ ﻓﻌل ﺭﺴﻭل‬
‫)‪(٩٠‬‬
‫ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺒﺄﺒﻲ ﺒﻜﺭ‬
‫ﻭﻜﻤﺎ ﻓﻌل ﺃﺒﻭ ﺒﻜﺭ ﺒﻌﻤﺭ ‪ ،‬ﻭﻜﻤﺎ ﻓﻌل ﺴﻠﻴﻤﺎﻥ ﺒﻥ ﻋﺒﺩ ﺍﻝﻤﻠﻙ ﺒﻌﻤﺭ ﺒﻥ ﻋﺒﺩ ﺍﻝﻌﺯﻴﺯ‬
‫‪ . ( ...‬ﻗﺎل ‪ ) :‬ﻭﻫﺫﺍ ﻫﻭ ﺍﻝﻭﺠﻪ ﺍﻝﺫﻱ ﻨﺨﺘﺎﺭﻩ ﻭﻨﻜﺭﻩ ﻏﻴﺭﻩ ﻝﻤﺎ ﻓﻲ ﻫﺫﺍ ﺍﻝﻭﺠﻪ ﻤﻥ‬
‫ﺍﺘﺼﺎل ﺍﻹﻤﺎﻤﺔ ﻭﺍﻨﺘﻅﺎﻡ ﺃﻤﺭ ﺍﻹﺴﻼﻡ ﻭﺃﻫﻠﻪ ‪ ،‬ﻭﺭﻓﻊ ﻤﺎ ﻴﺘﺨﻭﻑ ﻤﻥ ﺍﻻﺨﺘﻼﻑ‬
‫ﻭﺍﻝﺸﻐﺏ ﻤﻤﺎ ﻴﺘﻭﻗﻊ ﻓﻲ ﻏﻴﺭﻩ ﻤﻥ ﺒﻘﺎﺀ ﺍﻷﻤﺔ ﻓﻭﻀﻰ ﻭﻤﻥ ﺍﻨﺘﺸﺎﺭ ﺍﻷﻤﺭ ﻭﺍﺭﺘﻔﺎﻉ‬
‫)‪(٩١‬‬
‫‪.‬‬ ‫ﺍﻝﻨﻔﻭﺱ ﻭﺤﺩﻭﺙ ﺍﻷﻁﻤﺎﻉ ( ﺃ ‪ .‬ﻫـ‬
‫ﻗﻠﺕ ‪ :‬ﻭﺍﻝﻤﺭﺍﺩ ﺒﺎﻹﺠﻤﺎﻉ ﻓﻴﻤﺎ ﺴﺒﻕ ﻫﻭ ﺇﺠﻤﺎﻉ ﺃﻫل ﺍﻝﺴﻨﺔ ﻓﻘﻁ ‪ ،‬ﻷﻥ ﺍﻝﻤﻌﺘﺯﻝﺔ ﻗﺩ‬
‫ﺨﺎﻝﻔﻭﺍ ﺃﻫل ﺍﻝﺴﻨﺔ ﻓﻲ ﻫﺫﻩ ﺍﻝﻁﺭﻴﻘﺔ ) ﺍﻻﺴﺘﺨﻼﻑ ﺃﻭ ) ﺍﻝﻌﻬﺩ ( ﺤﻴﺙ ﻗﺼﺭﻭﻫﺎ ﻋﻠﻰ‬
‫)‪(٩٣‬‬ ‫)‪(٩٢‬‬
‫‪ ،‬ﻭﻝﻜﻥ‬ ‫‪ ،‬ﻭﻨﺴﺏ ﺍﻝﺸﻭﻜﺎﻨﻲ ﻫﺫﺍ ﺍﻝﻘﻭل ﺇﻝﻰ ﺍﻷﺸﻌﺭﻴﺔ ﺃﻴﻀ‪‬ﺎ‬ ‫ﺍﻻﺨﺘﻴﺎﺭ ﻓﻘﻁ‬
‫ﻓﻲ ﻫﺫﻩ ﺍﻝﻨﺴﺒﺔ ﻨﻅﺭ ‪ ،‬ﻷﻥ ﻷﻜﺜﺭ ﺍﻷﺸﺎﻋﺭﺓ ﻴﻭﺍﻓﻘﻭﻥ ﺃﻫل ﺍﻝﺴﻨﺔ ﻓﻲ ﻫﺫﺍ ﺍﻝﻤﻘﺎﻡ ‪.‬‬
‫‪ -٤‬ﻭﻤﻥ ﺍﻷﺩﻝﺔ ﻋﻠﻰ ﺠﻭﺍﺯ ﺍﻻﺴﺘﺨﻼﻑ ﺃﻴﻀ‪‬ﺎ ﻗﻴﺎﺴﻪ ﻋﻠﻰ ﺍﺴﺘﺨﻼﻑ ﺍﻝﻨﺒﻲ ﺼﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻋﻠﻰ ﺠﻴﺵ ﻤﺅﺘﺔ ‪ ،‬ﻭﺇﺫﺍ ﻓﻌل ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺫﻝﻙ ﻓﻲ‬
‫ﺍﻹﻤﺎﺭﺓ ﻋﻠﻰ ﺍﻝﺠﻴﺵ ﺠﺎﺯ ﻤﺜﻠﻪ ﻓﻲ ﺍﻝﺨﻼﻓﺔ ‪ ،‬ﻓﻘﺩ ﺫﻜﺭ ﺍﻹﻤﺎﻡ ﺍﻝﺒﺨﺎﺭﻱ ﺭﺤﻤﻪ ﺍﷲ‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ل َﺃ ‪‬ﻤ ‪‬ﺭ ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ﻋﻨﹾ ‪‬ﻬﻤ‪‬ﺎ ﻗﹶﺎ َ‬
‫ﻲ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻀ‪‬‬‫ﻋ ‪‬ﻤ ‪‬ﺭ ‪‬ﺭ ِ‬
‫ﻥ ‪‬‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ﺒ‪ِ ‬‬
‫ﺘﻌﺎﻝﻰ ﻤﻥ ﻁﺭﻴﻕ ‪‬‬
‫ﺴﱠﻠ ‪‬ﻡ ِﺇﻥ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ل ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ﺤﺎ ِﺭ ﹶﺜ ﹶﺔ ﹶﻓﻘﹶﺎ َ‬
‫ﻥ ‪‬‬
‫ﻏﺯ‪ ‬ﻭ ِﺓ ‪‬ﻤﺅْ ﹶﺘ ﹶﺔ ‪‬ﺯﻴ‪ ‬ﺩ ﺒ‪ ‬‬
‫ﺴﱠﻠ ‪‬ﻡ ﻓِﻲ ﹶ‬
‫ﻋﻠﹶﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫‪‬‬
‫)‪(٩٤‬‬
‫ﺤ ﹶﺔ‬
‫ﻥ ‪‬ﺭﻭ‪‬ﺍ ‪‬‬
‫ﺠﻌ‪ ‬ﹶﻔﺭ‪ ‬ﹶﻓ ‪‬ﻌﺒ‪ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ﺒ‪ ‬‬
‫ل ‪‬‬
‫ﺠﻌ‪ ‬ﹶﻔﺭ‪ ‬ﻭِﺇﻥ‪ ‬ﹸﻗ ِﺘ َ‬
‫ل ‪‬ﺯﻴ‪‬ﺩ‪ ‬ﹶﻓ ‪‬‬
‫ﹸﻗ ِﺘ َ‬
‫ﻭ ﻋﻥ ﻋﺭﻭﺓ ﺒﻥ ﺍﻝﺯﺒﻴﺭ ‪ ،‬ﻗﺎل ‪ :‬ﻗﺩﻡ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻤﻥ ﻋﻤﺭﺓ‬
‫ﺍﻝﻘﻀﺎﺀ ﺍﻝﻤﺩﻴﻨﺔ ﻓﻲ ﺫﻱ ﺍﻝﺤﺠﺔ ‪ ،‬ﻓﺄﻗﺎﻡ ﻓﻲ ﺍﻝﻤﺩﻴﻨﺔ ﺤﺘﻰ ﺒﻌﺙ ﺇﻝﻰ ﻤﺅﺘﺔ ﻓﻲ ﺠﻤﺎﺩﻯ‬

‫)‪ (٩٠‬ﺴﺒﻕ ﺃﻥ ﺍﺒﻥ ﺤﺯﻡ ﻤﻤﻥ ﻴﻘﻭل ﺒﺎﻝﻨﺼﻴﺔ ﻋﻠﻰ ﺃﺒﻲ ﺒﻜﺭ ﺭﻀﻲ ﺍﷲ ﺘﻌﺎﻝﻰ ﻋﻨﻪ ﻭﻝﺫﻝﻙ ﺭﺠ‪‬ﺢ ﻫـﺫﻩ ﺍﻝﻁﺭﻴﻘـﺔ ‪،‬‬
‫ﻭﻗﺼﺭ ﺍﻝﺘﻭﻝﻴﺔ ﺍﻝﺼﺤﻴﺤﺔ ﻋﻠﻴﻬﺎ ‪.‬‬
‫)‪ (٩١‬ﺍﻝﻔﺼل ﻓﻲ ﺍﻝﻤﻠل ﻭﺍﻝﻨﺤل )‪. (١٦٩/٤‬‬
‫)‪ (٩٢‬ﺍﻨﻅﺭ ‪ :‬ﺍﻝﻤﻐﻨﻲ ﻓﻲ ﺃﺒﻭﺍﺏ ﺍﻝﺘﻭﺤﻴﺩ ﻭﺍﻝﻌﺩل )‪ . (٢٠٥/٢٠‬ﻕ )‪. (١‬‬
‫)‪ (٩٣‬ﻨﻴل ﺍﻷﻭﻁﺎﺭ )‪. (٥٦/٦‬‬
‫)‪ (٩٤‬ﺭﻭﺍﻩ ﺍﻝﺒﺨﺎﺭﻱ ‪ :‬ﻤﻐﺎﺯﻱ ‪ . (٣٩٢٨)٤٤ .‬ﺍﻨﻅﺭ ‪ :‬ﻓﺘﺢ ﺍﻝﺒﺎﺭﻱ )‪ (٥١٠/٧‬ﺒﺩﻭﻥ » ﻭﺇﻥ ﻗﹸﺘل ﻓﻠﻴﺭﺘﻀﻰ ‪...‬‬
‫« ﻭﻨﺤﻭﻩ ﻋﻨﺩ ﺍﻹﻤﺎﻡ ﺃﺤﻤﺩ ﻓﻲ ﻤﺴﻨﺩﻩ )‪. (٢٦٥/١‬‬

‫‪٤٨‬‬
‫ﺍﻷﻭﻝﻰ ﻤﻥ ﺴﻨﺔ ﺜﻤﺎﻥ ‪ .‬ﻗﺎل ‪ :‬ﻭﺃﻤﺭ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻋﻠﻰ ﺍﻝﻨﺎﺱ ﻓﻲ‬
‫ﻤﺅﺘﺔ ﺯﻴﺩ ﺒﻥ ﺤﺎﺭﺜﺔ ‪ ،‬ﺜﻡ ﻗﺎل ‪ » :‬ﻓﺈﻥ ﺃﺼﻴﺏ ﺯﻴﺩ ﻓﺠﻌﻔﺭ ‪ ،‬ﻓﺈﻥ ﺃﺼﻴﺏ ﺠﻌﻔﺭ ﻓﻌﺒﺩ‬
‫ﺍﷲ ﺒﻥ ﺭﻭﺍﺤﺔ ‪ ،‬ﻓﺈﻥ ﺃﺼﻴﺏ ﻓﻠﻴﺭﺘﺽ ﺍﻝﻤﺴﻠﻤﻭﻥ ﺭﺠﻼ ﻓﻠﻴﺠﻌﻠﻭﻩ ﻋﻠﻴﻬﻡ «ﺃﺨﺭﺠﻪ‬
‫‪٩٥‬‬
‫ﺍﻝﺒﻴﻬﻘﻲ ﻓﻲ ﺩﻻﺌل ﺍﻝﺒﻨﻭﺓ‬
‫ﻥ َﺃﺤ‪‬ـ ‪‬ﺩ‬
‫ﻀ ‪‬ﻌﻨِﻲ ‪ -‬ﻭﻜﹶـﺎ ‪‬‬
‫ﻲ ﺍﱠﻝﺫِﻱ َﺃﺭ‪ ‬‬
‫ﺤ ‪‬ﺩ ﹶﺜﻨِﻲ َﺃ ِﺒ ‪‬‬
‫ل‪ :‬‬
‫ﻥ ﺍﻝ ‪‬ﺯ ‪‬ﺒﻴ‪ِ ‬ﺭ ﻗﹶﺎ َ‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ﺒ‪ِ ‬‬
‫ﻥ ‪‬‬
‫ﻋﻥ‪ ‬ﻋ‪‬ﺒ‪‬ﺎ ِﺩ ﺒ‪ِ ‬‬
‫‪‬ﻭ ‪‬‬
‫ل ‪ :‬ﻭ‪‬ﺍﻝﱠﻠ ِﻪ ﹶﻝ ﹶﻜ َﺄﻨﱢﻲ َﺃﻨﹾﻅﹸـ ‪‬ﺭ‬
‫ﻏﺯ‪ ‬ﻭ ِﺓ ‪‬ﻤﺅْ ﹶﺘ ﹶﺔ ‪ -‬ﻗﹶﺎ َ‬
‫ﻙ ﺍﻝﹾ ﹶﻐﺯ‪‬ﺍ ِﺓ ﹶ‬
‫ﻥ ﻓِﻲ ِﺘﻠﹾ ‪‬‬
‫ﻑ ‪ ،‬ﻭﻜﹶﺎ ‪‬‬
‫ﻋﻭ‪ٍ ‬‬
‫ﻥ ‪‬‬
‫‪‬ﺒﻨِﻲ ‪‬ﻤ ‪‬ﺭ ﹶﺓ ﺒ‪ِ ‬‬
‫ل‬
‫ﻋ ﹶﻘ ‪‬ﺭﻫ‪‬ﺎ ‪ ،‬ﺜﹸـ ‪‬ﻡ ﻗﹶﺎﺘﹶـ َ‬
‫ﺸﻘﹾﺭ‪‬ﺍ ‪‬ﺀ ‪ ،‬ﹸﺜ ‪‬ﻡ ‪‬‬
‫ﺱ ﹶﻝ ‪‬ﻪ ﹶ‬
‫ﻋﻥ‪ ‬ﹶﻓ ‪‬ﺭ ٍ‬
‫ﺤ ‪‬ﻡ ‪‬‬
‫ﻥ ﺍﻗﹾ ﹶﺘ ‪‬‬
‫ﺏ ﺤِﻴ ‪‬‬
‫ﻥ َﺃﺒِﻲ ﻁﹶﺎِﻝ ٍ‬
‫ﺠﻌ‪ ‬ﹶﻔ ِﺭ ﺒ‪ِ ‬‬
‫ِﺇﻝﹶﻰ ‪‬‬
‫ﺤ ﹶﺔ ﺍﻝﺭ‪‬ﺍ ‪‬ﻴ ﹶﺔ ‪ ،‬ﹸﺜ ‪‬ﻡ ﹶﺘ ﹶﻘ ‪‬ﺩ ‪‬ﻡ ِﺒﻬ‪‬ﺎ ‪‬ﻭﻫ‪‬ـ ‪‬ﻭ‬
‫ﻥ ‪‬ﺭﻭ‪‬ﺍ ‪‬‬
‫ﻋﺒ‪ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ﺒ‪ ‬‬
‫ﺨ ﹶﺫ ‪‬‬
‫ﺠﻌ‪ ‬ﹶﻔﺭ‪َ ‬ﺃ ﹶ‬
‫ل ‪‬‬
‫ل ‪ .‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﹸﻗ ِﺘ َ‬
‫ﺤﺘﱠﻰ ﹸﻗ ِﺘ َ‬
‫ﺍﻝﹾ ﹶﻘﻭ‪ ‬ﻡ ‪‬‬
‫ﺕ ﻴ‪‬ـﺎ ﹶﻨﻔﹾـﺴِﻲ‬
‫ﺴﻤ‪ ‬ﹸ‬
‫ل ‪َ :‬ﺃﻗﹾ ‪‬‬
‫ﺽ ﺍﻝﱠﺘ ‪‬ﺭ ‪‬ﺩ ِﺩ ﹸﺜ ‪‬ﻡ ﻗﹶﺎ َ‬
‫ﺴ ‪‬ﻪ ‪ ،‬ﻭ ﹶﺘ ‪‬ﺭ ‪‬ﺩ ‪‬ﺩ ‪‬ﺒﻌ‪ ‬‬
‫ل ﹶﻨﻔﹾ ‪‬‬
‫ل ‪‬ﻴﺴ‪ ‬ﹶﺘﻨﹾ ِﺯ ُ‬
‫ﺠ ‪‬ﻌ َ‬
‫ﺴ ِﻪ ﹶﻓ ‪‬‬
‫ﻋﻠﹶﻰ ﹶﻓ ‪‬ﺭ ِ‬
‫‪‬‬
‫ﺸﺩ‪‬ﻭﺍ ﺍﻝ ‪‬ﺭﱠﻨﻪ‪‬‬
‫ﺱ ‪‬ﻭ ﹶ‬
‫ﺏ ﺍﻝﻨﱠﺎ ‪‬‬
‫ﺠﱠﻨﻪ‪ِ ‬ﺇﻥ‪َ ‬ﺃﺠ‪‬ﹶﻠ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬‬
‫ﻙ ﹶﺘﻜﹾ ‪‬ﺭﻫِﻴ ‪‬‬
‫ﹶﻝ ﹶﺘﻨﹾ ِﺯِﻝﱠﻨﻪ‪ ‬ﻁﹶﺎ ِﺌ ‪‬ﻌ ﹰﺔ َﺃﻭ‪ ‬ﹶﻝﹸﺘﻜﹾ ‪‬ﺭ ِﻫﱠﻨﻪ‪ ‬ﻤ‪‬ﺎ ﻝِﻲ َﺃﺭ‪‬ﺍ ِ‬
‫ﻥ ‪‬ﺭﻭ‪‬ﺍﺤ‪‬ـ ﹶﺔ ‪ :‬ﻴ‪‬ـﺎ‬
‫ﻋﺒ‪ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ﺒ‪ ‬‬
‫ل ‪‬‬
‫ﺸﱠﻨﻪ‪ ‬ﻭﻗﹶﺎ َ‬
‫ﺕ ِﺇﻝﱠﺎ ﹸﻨﻁﹾ ﹶﻔﺔﹲ ﻓِﻲ ﹶ‬
‫ﺕ ‪‬ﻤﻁﹾ ‪‬ﻤ ِﺌﱠﻨﻪ‪ ‬ﻫلْ َﺃﻨﹾ ِ‬
‫ﹶﻝﻁﹶﺎﹶﻝﻤ‪‬ﺎ ﹶﻗﺩ‪ ‬ﹸﻜﻨﹾ ِ‬
‫ﺕ ِﺇﻥ‪ ‬ﹶﺘﻔﹾ ‪‬ﻌﻠِـﻲ‬
‫ﺕ ﹶﻓ ﹶﻘﺩ‪ ‬ﹶﻝﻘِﻴ ِ‬
‫ﺕ ‪‬ﻭﻤ‪‬ﺎ ﹶﺘ ‪‬ﻤﱠﻨﻴ‪ِ ‬‬
‫ﺼﻠِﻴ ِ‬
‫ﺕ ﹶﻗﺩ‪ ‬‬
‫ﺤﻤ‪‬ﺎ ‪‬ﻡ ﺍﻝﹾ ‪‬ﻤﻭ‪ِ ‬‬
‫ﺱ ِﺇﻥ‪ ‬ﻝﹶﺎ ﹸﺘﻘﹾ ﹶﺘﻠِﻲ ﹶﻓﻤ‪‬ﻭﺘِﻲ ‪‬ﻫﺫﹶﺍ ِ‬
‫ﹶﻨﻔﹾ ‪‬‬
‫ل ‪ :‬ﺍﺸﹾـ ‪‬ﺩﺩ‪ِ ‬ﺒﻬ‪‬ـﺫﹶﺍ‬
‫ﻥ ﻋ‪ ‬ﻡ ﹶﻝ ‪‬ﻪ ِﺒ ‪‬ﻌﻅﹾ ٍﻡ ِﻤﻥ‪ ‬ﹶﻝﺤ‪ٍ ‬ﻡ ‪ ،‬ﹶﻓﻘﹶﺎ َ‬
‫ل َﺃﺘﹶﺎ ‪‬ﻩ ﺍﺒ‪ ‬‬
‫ل ﹶﻓﹶﻠ ‪‬ﻤﺎ ﹶﻨ ‪‬ﺯ َ‬
‫ﺕ ﹸﺜ ‪‬ﻡ ﹶﻨ ‪‬ﺯ َ‬
‫ِﻓﻌ‪‬ﹶﻠ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻫﺩِﻴ ِ‬
‫ﺸ ﹰﺔ‬
‫ﺵ ِﻤﻨﹾ ‪‬ﻪ ﹶﻨﻬ‪ ‬ﹶ‬
‫ﺨ ﹶﺫ ‪‬ﻩ ِﻤﻥ‪ ‬ﻴ ِﺩ ِﻩ ﻓﹶﺎﻨﹾ ﹶﺘ ‪‬ﻬ ﹶ‬
‫ﺕ ‪ ،‬ﹶﻓ َﺄ ﹶ‬
‫ﻙ ‪‬ﻫ ِﺫ ِﻩ ﻤ‪‬ﺎ ﹶﻗﺩ‪ ‬ﹶﻝﻘِﻴ ﹶ‬
‫ﺕ ﻓِﻲ َﺃﻴ‪‬ﺎ ِﻤ ‪‬‬
‫ﻙ ﹶﻗﺩ‪ ‬ﹶﻝﻘِﻴ ﹶ‬
‫ﻙ ؛ ﹶﻓ ِﺈﱠﻨ ‪‬‬
‫ﺼﻠﹾ ‪‬ﺒ ‪‬‬
‫‪‬‬
‫ﺕ ﻓِﻲ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ؟ ﹸﺜ ‪‬ﻡ َﺃﻝﹾﻘﹶﺎ ‪‬ﻩ ِﻤﻥ‪ ‬ﻴ ِﺩ ِﻩ ‪ ،‬ﺜﹸـ ‪‬ﻡ‬
‫ل ‪ :‬ﻭَﺃﻨﹾ ﹶ‬
‫ﺱ ‪ ،‬ﹶﻓﻘﹶﺎ َ‬
‫ﺤ ‪‬ﻴ ِﺔ ﺍﻝﻨﱠﺎ ِ‬
‫ﻁ ‪‬ﻤ ﹶﺔ ﻓِﻲ ﻨﹶﺎ ِ‬
‫ﺤﹶ‬
‫ﺴ ِﻤ ‪‬ﻊ ﺍﻝﹾ ‪‬‬
‫ﹸﺜ ‪‬ﻡ ‪‬‬
‫ل‪:‬‬
‫ﻥ ‪ ،‬ﻭﻗﹶـﺎ َ‬
‫ﺤ ‪‬ﺩ ‪‬ﺒﻠﹾ ‪‬ﻌﺠ‪‬ﻠﹶﺎ ‪‬‬
‫ﻥ َﺃﻗﹾ ‪‬ﺭ ‪‬ﻡ َﺃ ‪‬‬
‫ﺕ ﺒ‪ ‬‬
‫ﺨ ﹶﺫ ﺍﻝﺭ‪‬ﺍ ‪‬ﻴ ﹶﺔ ﺜﹶﺎ ِﺒ ﹸ‬
‫ل ‪ .‬ﹶﻓ َﺄ ﹶ‬
‫ﺤﺘﱠﻰ ﹸﻗ ِﺘ َ‬
‫ل ‪‬‬
‫ﺴﻴ‪ ‬ﹶﻔ ‪‬ﻪ ﹶﻓ ﹶﺘ ﹶﻘ ‪‬ﺩ ‪‬ﻡ ﹶﻓﻘﹶﺎ ﹶﺘ َ‬
‫ﺨﺫﹶ ‪‬‬
‫َﺃ ﹶ‬
‫ل‪.‬‬
‫ل ‪ :‬ﻤ‪‬ـﺎ َﺃﻨﹶـﺎ ِﺒﻔﹶﺎﻋِـ ٍ‬
‫ﺕ ‪ ،‬ﻗﹶﺎ َ‬
‫ل ِﻤﻨﹾ ﹸﻜﻡ‪ ، ‬ﻗﹶﺎﻝﹸﻭﺍ ‪َ :‬ﺃﻨﹾ ﹶ‬
‫ﺠٍ‬
‫ﻋﻠﹶﻰ ‪‬ﺭ ‪‬‬
‫ﻁِﻠﺤ‪‬ﻭﺍ ‪‬‬
‫ﺱ ﺍﺼ‪ ‬ﹶ‬
‫ﻴ‪‬ﺎ َﺃ ‪‬ﻴﻬ‪‬ﺎ ﺍﻝﻨﱠﺎ ‪‬‬
‫ﺤﺘﱠـﻰ‬
‫ﺨ ﹶﺫ ﺍﻝﺭ‪‬ﺍ ‪‬ﻴ ﹶﺔ ﺩ‪‬ﺍ ﹶﻓ ‪‬ﻊ ﺍﻝﹾ ﹶﻘﻭ‪ ‬ﻡ ﹸﺜ ‪‬ﻡ ﺍﻨﹾﺤ‪‬ـﺎ ‪‬ﺯ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻭﻝِﻴ ِﺩ ‪ ،‬ﹶﻓﹶﻠﻤ‪‬ﺎ َﺃ ﹶ‬
‫ﻋﻠﹶﻰ ﺨﹶﺎِﻝ ِﺩ ﺒ‪ِ ‬‬
‫ﺱ ‪‬‬
‫ﺢ ﺍﻝﻨﱠﺎ ‪‬‬
‫ﻁﹶﻠ ‪‬‬
‫ﻓﹶﺎﺼ‪ ‬ﹶ‬
‫ﻲ ﺒﺭﻗﻡ)‪ (١٩٦‬ﻭﻫﻭ ﺤﺩﻴﺙ ﺤﺴﻥ‬
‫ﻁ ‪‬ﺒﺭ‪‬ﺍ ِﻨ ‪‬‬
‫ﻑ ‪ . ٠٠٠٠‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﺍﻝ ﱠ‬
‫ﺼ ‪‬ﺭ ﹶ‬
‫ﺍﻨﹾ ‪‬‬
‫================‬

‫‪٩٥‬‬
‫‪ -‬ﺒﺭﻗﻡ ) ‪ ( ١٦٩٢‬ﻭﻫﻭ ﺼﺤﻴﺢ ﻤﺭﺴل‬

‫‪٤٩‬‬
 ‫ﺃﻭ ﹰﻻ‬
‫ﺍﻝﺩﻭﺍﻋﻲ ﺍﻝﺸﺭﻋﻴﺔ ﻝﻘﻴﺎﻡ ﺩﻭﻝﺔ ﺍﻝﻌﺭﺍﻕ ﺍﻹﺴﻼﻤﻴﺔ‬

‫ﺒﻌﺩ ﺍﻹﻴﻀﺎﺡ ﺍﻝﺴﺎﺒﻕ ﻝﻤﻔﻬﻭﻡ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻝﺼﻔﺔ ﺍﻝﺘﻲ ﺘﻘﺎﻡ ﺒﻬﺎ‪ ،‬ﻴﺼﺒﺢ ﻤـﻨﻬﺞ‬
‫ﺍﻝﻘﻴﺎﺱ ﻭﺍﻝﻤﻘﺎﺭﻨﺔ ﻗﺭﻴﺏ ﺍﻝﺘﻨﺎﻭل ﻭﺍﻻﺴﺘﺨﺩﺍﻡ‪ ،‬ﻭﺒﺤﺜﻨﺎ ﺍﻝﻤﻔﺘﺭﺽ ﻴﺩﻭﺭ ﺤﻭل ﺘﺠﺭﺒـﺔ‬
‫ﺭﺍﺌﺩﺓ ﻓﻲ ﺍﻝﺠﻬﺎﺩ ﺍﻝﻤﻌﺎﺼﺭ‪ ،‬ﻫﻲ ﺍﻝﺘﺠﺭﺒﺔ ﺍﻝﺠﻬﺎﺩﻴﺔ ﻋﻠﻰ ﺃﺭﺽ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﻭﻫـﻲ ﻤـﺎ‬
‫ﻴﻨﺒﻐﻲ ﻝﻜل ﺍﻝﻌﺎﻤﻠﻴﻥ ﻓﻲ ﺴﺎﺤﺔ ﺍﻝﻌﻤل ﺍﻹﺴﻼﻤﻲ ﺃﻥ ﻴﺘﺄﻤﻠﻭﺍ ﻓـﻲ ﺼـﻔﺤﺎﺘﻬﺎ ﻤﻠﻴـﺎﹰ‪،‬‬
‫ﻓﺎﻝﺩﺭﻭﺱ ﺍﻝﻤﺴﺘﻔﺎﺩﺓ ﻤﻨﻬﺎ ﺃَﺜﺭ‪‬ﺕ ﺒﺭﺍﻤﺞ ﺍﻝﺘﺨﻁﻴﻁ ﺍﻝﺠﻬﺎﺩﻱ ﺒﺸﻜل ﺭﺍﺌـﻊ ﻭﻤﻠﻤـﻭﺱ‪،‬‬
‫ﻭﺒﺎﺘﺕ ﺍﻝﺭﺅﻯ ﻭﺍﻷﻓﻜﺎﺭ ﺃﻜﺜﺭ ﺨﺼﻭﺒ ﹰﺔ ﻭﺠﺩﻴ ﹰﺔ ﻭﻭﺍﻗﻌﻴﺔﹰ‪ ،‬ﻭﻤﻤﺎ ﻴﺩﻝل ﻋﻠﻰ ﺫﻝﻙ ﻭﺍﻗـﻊ‬
‫ﺍﻝﺤﺎل ﺍﻝﺫﻱ ﻨﺤﻥ ﺒﺼﺩﺩﻩ‪ ،‬ﻓﺒﻌﺩ ﺜﻼﺙ ﺴﻨﻭﺍﺕ ﻭﻤﺎ ﻴﺯﻴﺩ ﺘﻤﻜﻥ ﺍﻝﻤﺠﺎﻫﺩﻭﻥ ﻤﻥ ﺇﻋﻼﻥ‬
‫ﺕ ﻨﻭﻋﻴ ٍﺔ ﻫﺎﻤـ ٍﺔ ﻓـﻲ‬
‫ﺩﻭﻝ ٍﺔ ﺇﺴﻼﻤﻴ ٍﺔ ﻋﻠﻰ ﺃﺭﺽ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﻭﻤﺎ ﺫﺍﻙ ﺇﻻ ﻝﺤﺼﻭل ﻗﻔﺯﺍ ٍ‬
‫ﻤﺴﺘﻭﻯ ﺍﻷﺩﺍﺀ ﺍﻝﺠﻬﺎﺩﻱ‪ ،‬ﻋﻠﻰ ﻤﺤﺎﻭﺭﻩ ﺍﻝﻌﺴﻜﺭﻴﺔ ﻭﺍﻹﺩﺍﺭﻴﺔ ﻭﺍﻹﻋﻼﻤﻴﺔ ﻭﺍﻝـﺴﻴﺎﺴﻴﺔ‬
‫ﻕ ﻋﻅﻴﻤـﻴﻥ‬
‫ل ﻭﺍﻋﺘﻨﺎ ٍﺀ ﻤﻥ ﺍﻝﺒﺎﺭﻱ ﻋﺯ ﻭﺠل‪ ،‬ﻭﻫﺩﺍﻴﺔ ﻭﺘﻭﻓﻴ ٍ‬
‫ﺃﺨﻴﺭﺍﹰ‪ ،‬ﻭﻫﺫﺍ ﻤﺤﺽ ﻓﻀ ٍ‬
‫ﻝﻬﺫﻩ ﺍﻝﻁﺎﺌﻔﺔ ﺍﻝﻤﺒﺎﺭﻜﺔ‪ ،‬ﻭﺍﻝﻤﺭﺍﺩ ﺍﻵﻥ ﺒﻌﺩ ﺫﺍﻙ ﺍﻝﺘﻭﺼﻴﻑ ﺃﻥ ﻨﻘﻊ ﻋﻠـﻰ ﺠﻤﻠـﺔ ﻤـﻥ‬
‫ﺍﻝﺤﻘﺎﺌﻕ ﺍﻝﻬﺎﻤﺔ ﺍﻝﺘﻲ ﺘﺸﻜل ﻗﺎﻋﺩﺓ ﺸﺭﻋﻴﺔ ﻤﻥ ﺍﻝﺒﺭﺍﻫﻴﻥ ﻭﺍﻷﺩﻝﺔ ﻴﺘﺄﺼل ﻤﻥ ﺨﻼﻝﻬـﺎ‬
‫ﻤﺸﺭﻭﻉ ﺩﻭﻝﺔ ﺍﻝﻌﺭﺍﻕ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﻭﺍﻝﺘﻲ ﺘﺤﻘﻕ ﻤﻨﺎﻁ ﺇﻗﺎﻤﺔ ﺍﻝﺩﻭﻝـﺔ ﺍﻹﺴـﻼﻤﻴﺔ ﻓـﻲ‬
‫ﻁﺎﺌﻔﺔ ﻤﻥ ﺍﻝﻨﺎﺱ ﻋﻠﻰ ﺃﺭﺽ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﻭﺃﻋﻨﻲ ﺒﻬﻡ ﻤﺠﻠﺱ ﺸﻭﺭﻯ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻭﻓﻘﻬـﻡ‬
‫ﺍﷲ ﻝﻜل ﺨﻴﺭ ﻭﻓﺘﺢ ﻋﻠﻰ ﺃﻴﺩﻴﻬﻡ‪.‬‬
‫=================‬
‫ﺃﻭ ﹰﻻ‪ :‬ﻤﺠﻠﺱ ﺸﻭﺭﻯ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻤﺘﻅﺎﻫﺭ ﺒﻘﻭﺓ ﻭﺸـﻭﻜﺔ ﻋﻅﻴﻤـﺔ ﺘـﺴﻴﻁﺭ ﻋﻠـﻰ‬
‫ﺍﻷﺭﺽ‪:‬‬
‫ﻫﺫﺍ ﻫﻭ ﻭﺍﻗﻊ ﺍﻝﺤﺎل ﺍﻝﺫﻱ ﻓﺭﻀﺘﻪ ﺍﻝﻤﻌﺭﻜﺔ ﻤﻊ ﺍﻝﺼﻠﻴﺒﻴﻥ ﻭﺍﻝﻤﺭﺘﺩﻴﻥ ﻓﻲ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﻓﺒﻌﺩ‬
‫ﺃﻥ ﻭﻓﻕ ﺍﷲ ﻋﺯ ﻭﺠل ﻋﺒﺎﺩﻩ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻝﺤﻤل ﺍﻝﺴﻼﺡ ﻭﺍﻝﺘﺒﺎﺭﻱ ﻓﻲ ﻤﻴﺩﺍﻥ ﺍﻝﺠﻬـﺎﺩ‬
‫ﻭﺍﻝﻨﺯﺍل‪ ،‬ﺃﻜﺭﻤﻬﻡ ﺒﻌﻁﻴﺔ ﺍﻝﺘﻤﻜﻴﻥ ﻭﺭﺴﻭﺥ ﺍﻷﻗﺩﺍﻡ ﻓﻲ ﻜﺜﻴﺭ ﻤﻥ ﺍﻝﻤﻨـﺎﻁﻕ ﻭﺍﻝﺒﻘـﺎﻉ‪،‬‬
‫ﻭﻜﺎﻥ ﻫﺫﺍ ﻨﺘﻴﺠﺔ ﻁﺒﻴﻌﻴﺔ ﻜﺎﺴﺘﺤﻘﺎﻕ ﻨﺎﻝﻪ ﺍﻝﻤﺠﺎﻫﺩﻭﻥ ﺇﺜﺭ ﻗﺘﺎﻝﻬﻡ ﻭﺜﺒﺎﺘﻬﻡ‪ ،‬ﻓﺨـﻼ ﻝﻬـﻡ‬
‫ﺍﻝﻤﻴﺩﺍﻥ ﻓﻲ ﻤﺴﺎﺤﺎﺕ ﻭﺍﺴﻌﺔ ﻤﻥ ﺍﻷﺭﺽ ﻜﻤﺎ ﺃﺴﻠﻔﻨﺎ‪ ،‬ﻭﺘﺤﻘﻕ ﻤﻔﻬﻭﻡ ﺍﻝﺸﻭﻜﺔ ﻭﺍﻝﻤﻨﻌﺔ‬

‫‪٥٠‬‬
‫ﻝﻬﻡ ﻓﻲ ﺒﻘﺎﻉ ﻤﺨﺘﻠﻔﺔ ﻤﺘﻔﺭﻗﺔ‪ ،‬ﻭﺒﺎﻝﺘﺒﻊ ﻓﺯﻤﺎﻡ ﺍﻝﺴﻠﻁﺔ ﻗﺩ ﺁل ﺇﻝﻴﻬﻡ ﻓﻲ ﻤﻨﺎﻁﻕ ﺍﻝﺴﻴﻁﺭﺓ‪،‬‬
‫ﻭﺼﺎﺭﻭﺍ ﻫﻡ ﺃﺼﺤﺎﺏ ﺍﻝﻘﺭﺍﺭ ﺍﻷﻭل‪ ،‬ﻭﺤﺼﻠﺕ ﻝﻬﻡ ﺍﻝﺸﻭﻜﺔ ﻭﺍﻝﻤﻨﻌﺔ ﺍﻝﺘﻲ ﺒﻬـﺎ ﻗـﻭﺍﻡ‬
‫ﺍﻝﺩﻭﻝﺔ ﻭﺍﻹﻤﺎﺭﺓ‪ ،‬ﻓﺎﻝﻤﻌﻠﻡ ﺍﻷﺴﺎﺱ ﻓﻲ ﻗﻴﺎﻡ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻫـﻭ ﻅﻬـﻭﺭ ﺍﻝﺘﻤﻜـﻴﻥ‬
‫ﻭﺍﻋﺘﻼﺀ ﻤﻅﺎﻫﺭ ﺍﻝﺴﻴﺎﺩﺓ ﻭﺍﻝﺸﻭﻜﺔ‪ ،‬ﻭﺍﻝﺩﻝﻴل‪:‬‬
‫ﺼﻠﹶﺎ ﹶﺓ ﻭ‪‬ﺁ ﹶﺘﻭ‪‬ﺍ ﺍﻝ ‪‬ﺯﻜﹶﺎ ﹶﺓ ‪‬ﻭَﺃﻤ‪‬ـﺭ‪‬ﻭﺍ‬
‫ﺽ َﺃﻗﹶﺎﻤ‪‬ﻭﺍ ﺍﻝ ‪‬‬
‫ﻥ ﺇِﻥ ‪‬ﻤ ﱠﻜﻨﱠﺎ ‪‬ﻫﻡ‪ ‬ﻓِﻲ ﺍﻝﹾ َﺄﺭ‪ِ ‬‬
‫‪ _١‬ﻗﻭﻝﻪ ﺘﻌﺎﻝﻰ }ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻥ ﺍﻝﹾﻤ‪‬ﻨ ﹶﻜ ِﺭ ‪‬ﻭِﻝﱠﻠ ِﻪ ﻋ‪‬ﺎ ِﻗ ‪‬ﺒ ﹸﺔ ﺍﻝﹾُﺄﻤ‪‬ﻭ ِﺭ { ]ﺴﻭﺭﺓ ﺍﻝﺤﺞ‪.[٤١ :‬‬
‫ﻋِ‬‫ﻑ ‪‬ﻭ ﹶﻨﻬ‪‬ﻭ‪‬ﺍ ‪‬‬
‫ﺒِﺎﻝﹾ ‪‬ﻤﻌ‪‬ﺭ‪‬ﻭ ِ‬
‫‪٩٦‬‬
‫‪:‬‬ ‫ﻗﺎل ﺍﻝﻘﺭﻁﺒﻲ ﺭﺤﻤﻪ ﺍﷲ‬
‫"ﻓﺠﻌل ﺘﻌﺎﻝﻰ ﺍﻷﻤﺭ ﺒﺎﻝﻤﻌﺭﻭﻑ ﻭﺍﻝﻨﻬﻲ ﻋﻥ ﺍﻝﻤﻨﻜﺭ ﻓﺭﻗﺎ ﺒﻴﻥ ﺍﻝﻤﺅﻤﻨﻴﻥ ﻭﺍﻝﻤﻨـﺎﻓﻘﻴﻥ‪،‬‬
‫ﻓﺩل ﻋﻠﻰ ﺃﻥ ﺃﺨﺹ ﺃﻭﺼﺎﻑ ﺍﻝﻤﺅﻤﻥ ﺍﻷﻤﺭ ﺒﺎﻝﻤﻌﺭﻭﻑ ﻭﺍﻝﻨﻬﻲ ﻋﻥ ﺍﻝﻤﻨﻜﺭ ﻭﺭﺃﺴـﻬﺎ‬
‫ﺍﻝﺩﻋﺎﺀ ﺇﻝﻰ ﺍﻹﺴﻼﻡ ﻭﺍﻝﻘﺘﺎل ﻋﻠﻴﻪ‪ ،‬ﺜﻡ ﺇﻥ ﺍﻷﻤﺭ ﺒﺎﻝﻤﻌﺭﻭﻑ ﻻ ﻴﻠﻴﻕ ﺒﻜل ﺃﺤـﺩ ﻭﺇﻨﻤـﺎ‬
‫ﻴﻘﻭﻡ ﺒﻪ ﺍﻝﺴﻠﻁﺎﻥ ﺇﺫ ﻜﺎﻨﺕ ﺇﻗﺎﻤﺔ ﺍﻝﺤﺩﻭﺩ ﺇﻝﻴﻪ ﻭﺍﻝﺘﻌﺯﻴﺭ ﺇﻝﻰ ﺭﺃﻴﻪ‪ ،‬ﻭﺍﻝﺤﺒﺱ ﻭﺍﻹﻁﻼﻕ‬
‫ﻝﻪ‪ ،‬ﻭﺍﻝﻨﻔﻲ ﻭﺍﻝﺘﻐﺭﻴﺏ‪ ،‬ﻓﻴﻨﺼﺏ ﻓﻲ ﻜل ﺒﻠﺩﺓ ﺭﺠﻼﹰ ﺼﺎﻝﺤ ﹰﺎ ﻗﻭﻴ ﹰﺎ ﻋﺎﻝﻤ ﹰﺎ ﺃﻤﻴﻨﺎﹰ‪ ،‬ﻭﻴـﺄﻤﺭﻩ‬
‫ﺒﺫﻝﻙ ﻭﻴﻤﻀﻲ ﺍﻝﺤﺩﻭﺩ ﻋﻠﻰ ﻭﺠﻬﻬﺎ ﻤﻥ ﻏﻴﺭ ﺯﻴﺎﺩﺓ"‪ ،‬ﺍﻨﺘﻬﻰ‪.‬‬
‫ﻭﻗﺎل ﺃﺒﻭ ﺍﻝﺴﻌﻭﺩ ﻓﻲ ﺘﻔﺴﻴﺭﻩ ‪:٩٧‬‬
‫" ﺍﻝﺫﻴﻥ ﺇﻥ ﻤﻜﻨﺎﻫﻡ ﻓﻲ ﺍﻷﺭﺽ ﺃﻗﺎﻤﻭﺍ ﺍﻝﺼﻼﺓ ﻭﺁﺘﻭﺍ ﺍﻝﺯﻜﺎﺓ ﻭﺃﻤﺭﻭﺍ ﺒﺎﻝﻤﻌﺭﻭﻑ ﻭﻨﻬﻭﺍ‬
‫ﻋﻥ ﺍﻝﻤﻨﻜﺭ‪ ،‬ﻭﺼﻑ ﻤﻥ ﺍﷲ ﻋﺯ ﻭﺠل ﻝﻠﺫﻴﻥ ﺃﺨﺭﺠﻭﺍ ﻤﻥ ﺩﻴﺎﺭﻫﻡ ﺒﻤﺎ ﺴﻴﻜﻭﻥ ﻤـﻨﻬﻡ‬
‫ﻤﻥ ﺤﺴﻥ ﺍﻝﺴﻴﺭﺓ ﻋﻨﺩ ﺘﻤﻜﻴﻨﻪ ﺘﻌﺎﻝﻰ ﺇﻴﺎﻫﻡ ﻓﻲ ﺍﻷﺭﺽ ﻭﺇﻋﻁﺎﺌﻪ ﺇﻴﺎﻫﻡ ﺯﻤﺎﻡ ﺍﻷﺤﻜﺎﻡ"‪،‬‬
‫ﺍﻨﺘﻬﻰ‪.‬‬
‫ﺘﺸﻴﺭ ﺍﻵﻴﺎﺕ ﺍﻝﻜﺭﻴﻤﺎﺕ ﺇﻝﻰ ﻤﻌﻠﻡ ﻭﺍﻀﺢ ﻤﻥ ﻤﻌﺎﻝﻡ ﻭﻻﺩﺓ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴـﻼﻤﻴﺔ‪ ،‬ﻭﻫـﻭ‬
‫ﺍﻝﺘﻤﻜﻴﻥ ﺍﻝﺫﻱ ﻴﻘﻭﻡ ﻋﻠﻰ ﺃﺴﺎﺱ ﺍﻝﺴﻠﻁﺔ ﺍﻝﻨﺎﻓﺫﺓ ﻭﺍﻝﺸﻭﻜﺔ ﺍﻝﻀﺎﺭﺒﺔ ﻓﻲ ﺍﻷﺭﺽ‪ ،‬ﻭﺍﻝﺫﻱ‬
‫ﻴﺘﺭﺘﺏ ﻋﻠﻰ ﻭﺠﻭﺩﻩ ﻜﻤﻨﺎﻁ ﻤﺘﺤﻘﻕ ﻓﻲ ﺍﻝﻭﺍﻗﻊ ﻅﻬﻭﺭ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴـﻼﻤﻴﺔ ﺒﻤﻅﺎﻫﺭﻫـﺎ‬
‫ﺍﻝﺴﻴﺎﺩﻴﺔ ﻭﺸﻌﺎﺭﺍﺘﻬﺎ ﺍﻝﻭﺍﻀﺤﺔ‪ ،‬ﻜﻤﺎ ﻤﺭ ﻓﻲ ﻜﻼﻡ ﺍﻝﻘﺭﻁﺒﻲ ﻤﻥ ﺇﻗﺎﻤﺔ ﺍﻝﺤﺩﻭﺩ ﻭﺇﻨﻔـﺎﺫ‬
‫ﺍﻝﻘﻀﺎﺀ ﻭﺍﻷﻤﺭ ﺒﺎﻝﻤﻌﺭﻭﻑ ﻭﺍﻝﻨﻬﻲ ﻋﻥ ﺍﻝﻤﻨﻜﺭ ﺍﻝﺫﻱ ﻫﻭ ﺤﻘﻴﻘﺔ ﺍﻝﺩﻴﻥ‪ ،‬ﻓﻠﻭﻻ ﺤﺼﻭل‬
‫ﺍﻝﺘﻤﻜﻴﻥ ﻭﺍﻝﺸﻭﻜﺔ ﻝﻡ ﺘﻜﻥ ﻝﻤﻅﺎﻫﺭ ﺍﻝﺩﻭﻝﺔ ﻓﺎﺌﺩﺓ ﺘﺭﺠﻰ‪.‬‬

‫‪٩٦‬‬
‫‪-‬ﺘﻔﺴﻴﺭ ﺍﻝﻘﺭﻁﺒﻲ ‪(٤٩/٤‬‬
‫‪٩٧‬‬
‫‪(١٠٩/٦)-‬‬

‫‪٥١‬‬
‫ﺕ ﹶﻝﻴ‪‬ـﺴ‪ ‬ﹶﺘﺨﹾِﻠ ﹶﻔﱠﻨﻬ‪‬ﻡ ﻓِـﻲ‬
‫ﻋ ِﻤﻠﹸﻭﺍ ﺍﻝﺼ‪‬ﺎِﻝﺤ‪‬ﺎ ِ‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭﺍ ﻤِﻨ ﹸﻜﻡ‪ ‬ﻭ ‪‬‬
‫ﻋ ‪‬ﺩ ﺍﻝﱠﻠ ‪‬ﻪ ﺍﱠﻝﺫِﻴ ‪‬‬
‫‪ _٢‬ﻗﻭﻝﻪ ﺘﻌﺎﻝﻰ‪ } :‬ﻭ ‪‬‬
‫ﻀﻰ ﹶﻝ ‪‬ﻬﻡ‪ ‬ﻭﹶﻝ ‪‬ﻴ ‪‬ﺒ ‪‬ﺩﹶﻝﱠﻨﻬ‪‬ﻡ‬
‫ﻥ ﹶﻝ ‪‬ﻬﻡ‪ ‬ﺩِﻴ ﹶﻨ ‪‬ﻬ ‪‬ﻡ ﺍﱠﻝﺫِﻱ ﺍﺭ‪ ‬ﹶﺘ ‪‬‬
‫ﻥ ﻤِﻥ ﹶﻗﺒ‪ِ‬ﻠ ِﻬﻡ‪ ‬ﻭﹶﻝﻴ‪ ‬ﻤ ﱢﻜ ﹶﻨ ‪‬‬
‫ﻑ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺽ ﹶﻜﻤ‪‬ﺎ ﺍﺴ‪ ‬ﹶﺘﺨﹾﹶﻠ ﹶ‬
‫ﺍﻝﹾ َﺄﺭ‪ِ ‬‬
‫ﻙ ﻫ‪‬ـ ‪‬ﻡ‬
‫ﻙ ﹶﻓُﺄﻭ‪‬ﹶﻝﺌِـ ‪‬‬
‫ﺸﻴ‪‬ﺌ ﹰﺎ ‪‬ﻭﻤ‪‬ﻥ ﹶﻜ ﹶﻔ ‪‬ﺭ ‪‬ﺒﻌ‪ ‬ﺩ ﹶﺫِﻝ ‪‬‬
‫ﻥ ﺒِﻲ ﹶ‬
‫ﺨﻭ‪ِ ‬ﻓ ِﻬﻡ‪َ ‬ﺃﻤ‪‬ﻨ ﹰﺎ ‪‬ﻴﻌ‪ ‬ﺒﺩ‪‬ﻭ ﹶﻨﻨِﻲ ﻝﹶﺎ ‪‬ﻴﺸﹾ ِﺭﻜﹸﻭ ‪‬‬
‫ﻤ‪‬ﻥ ‪‬ﺒﻌ‪ِ ‬ﺩ ﹶ‬
‫ﻥ{ ]ﺴﻭﺭﺓ ﺍﻝﻨﻭﺭ‪[٥٥ :‬‬
‫ﺴﻘﹸﻭ ‪‬‬
‫ﺍﻝﹾﻔﹶﺎ ِ‬
‫ﻓﺠﻌل ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻝﻰ ﺍﻝﺘﻤﻜﻴﻥ ﻓﻲ ﺍﻷﺭﺽ ﻭﻅﻬﻭﺭ ﺸـﻌﺎﺌﺭ ﺍﻝـ ‪‬ﺩﻴ‪‬ﻥ ﻋﻼﻤـﺔ ﻋﻠـﻰ‬
‫ﺍﻻﺴﺘﺨﻼﻑ ﺍﻝﺫﻱ ﻴﺘﺠﻠﻰ ﺒﺘﻜﺎﻤل ﺍﻝﺴﻠﻁﺎﻥ ﻭﺒﺭﻭﺯ ﻤﻌﺎﻝﻡ ﺍﻝﺩﻭﻝﺔ ﺍﻝﺘﻲ ﺘﺴﻴﻁﺭ ﻋﻠﻰ ﺘﻠﻙ‬
‫ﺍﻷﺭﺽ ﺃﻴﻨﻤﺎ ﻜﺎﻨﺕ ﻭﺒﺄﻱ ﺤﺠﻡ ﻜﺎﻨﺕ‪.‬‬
‫ﻥ ﻓِـﻲ‬
‫ﻀﻨﹶﺎ َﺃﻭ‪ ‬ﹶﻝ ﹶﺘﻌ‪‬ﻭ ‪‬ﺩ ‪‬‬
‫ﺠﱠﻨ ﹸﻜﻡ‪ِ ‬ﻤﻥ‪َ ‬ﺃﺭ‪ِ ‬‬
‫ﺴِﻠ ِﻬﻡ‪ ‬ﹶﻝﹸﻨﺨﹾ ِﺭ ‪‬‬
‫ﻥ ﹶﻜ ﹶﻔﺭ‪‬ﻭﺍ ِﻝ ‪‬ﺭ ‪‬‬
‫ل ﺍﱠﻝﺫِﻴ ‪‬‬
‫‪ _٣‬ﻗﻭﻝﻪ ﺘﻌﺎﻝﻰ‪ } :‬ﻭﻗﹶﺎ َ‬
‫ﻙ‬
‫ﺽ ِﻤﻥ‪ ‬ﺒﻌ‪ِ ‬ﺩ ِﻫﻡ‪ ‬ﹶﺫﻝِـ ‪‬‬
‫ﻥ )‪ (١٣‬ﻭﹶﻝﹸﻨﺴ‪ِ ‬ﻜ ﹶﻨﱠﻨ ﹸﻜ ‪‬ﻡ ﺍﻝﹾ َﺄﺭ‪ ‬‬
‫ﻥ ﺍﻝﻅﱠﺎِﻝﻤِﻴ ‪‬‬
‫ِﻤﱠﻠ ِﺘﻨﹶﺎ ﹶﻓ َﺄﻭ‪‬ﺤ‪‬ﻰ ِﺇﹶﻝﻴ‪ِ ‬ﻬﻡ‪ ‬ﺭ‪‬ﺒ ‪‬ﻬﻡ‪ ‬ﹶﻝﹸﻨﻬ‪ِ‬ﻠ ﹶﻜ ‪‬‬
‫ﻑ ‪‬ﻭﻋِﻴ ِﺩ )‪] (١٤‬ﺇﺒﺭﺍﻫﻴﻡ‪.{ [١٤ ،١٣/‬‬
‫ﻑ ‪‬ﻤﻘﹶﺎﻤِﻲ ‪‬ﻭﺨﹶﺎ ﹶ‬
‫ِﻝ ‪‬ﻤﻥ‪ ‬ﺨﹶﺎ ﹶ‬
‫ﻭﺇﺴﻜﺎﻥ ﺍﻷﺭﺽ‪ :‬ﺍﻝﺘﻤﻜﻴﻥ ﻤﻨﻬﺎ ﻭﺘﺨﻭﻴﻠﻬﺎ ﺇﻴﺎﻫﻡ ﻜﻘﻭﻝﻪ )ﻭﺃﻭﺭﺜﻜﻡ ﺃﺭﻀﻬﻡ ﻭﺩﻴﺎﺭﻫﻡ(‪،‬‬
‫ﻭﺍﻝﺨﻁﺎﺏ ﻓﻲ )ﻝﻨﺴﻜﻨﻨﻜﻡ( ﻝﻠﺭﺴل ﻭﺍﻝﺫﻴﻥ ﺁﻤﻨﻭﺍ ﺒﻬﻡ ﻓﻼ ﻴﻘﺘﻀﻲ ﺃﻥ ﻴـﺴﻜﻥ ﺍﻝﺭﺴـﻭل‬
‫ﺒﺄﺭﺽ ﻋﺩﻭﻩ ﺒل ﻴﻜﻔﻲ ﺃﻥ ﻴﻜﻭﻥ ﻝﻪ ﺍﻝﺴﻠﻁﺎﻥ ﻋﻠﻴﻬﺎ ﻭﺃﻥ ﻴﺴﻜﻨﻬﺎ ﺍﻝﻤﺅﻤﻨﻭﻥ ﻜﻤﺎ ﻤﻜـﻥ‬
‫ﺍﷲ ﻝﺭﺴﻭﻝﻪ ﻤﻜﺔ ﻭﺃﺭﺽ ﺍﻝﺤﺠﺎﺯ ﻭﺃﺴﻜﻨﻬﺎ ﺍﻝﺫﻴﻥ ﺁﻤﻨﻭﺍ ﺒﻌـﺩ ﻓﺘﺤﻬـﺎ‪ ،‬ﺃﻱ ﺃﻥ ﺍﻝﻐﻠﺒـﺔ‬
‫ﻭﺍﻝﻅﻬﻭﺭ ﻜﺎﻥ ﻫﻭ ﺍﻝﻌﻼﻤﺔ ﻋﻠﻰ ﺘﺴﻠﻁ ﺍﻝﺭﺴل ﻭﺍﻝﻤﺅﻤﻨﻴﻥ ﻤﻌﻬﻡ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﺍﻝﺤﻜﻡ‬
‫ﻓﻴﻬﺎ ﺒﺸﺭﻉ ﺍﷲ‪.‬‬
‫ﺽ ‪‬ﻭ ‪‬ﻤﻐﹶﺎ ِﺭ ‪‬ﺒﻬ‪‬ـﺎ‬
‫ﻷﺭ‪ِ ‬‬
‫ﻕﺍَ‬
‫ﻥ ‪‬ﻤﺸﹶﺎ ِﺭ ﹶ‬
‫ﻥ ﻜﹶﺎﻨﹸﻭﺍﹾ ‪‬ﻴﺴ‪‬ﺘﹶﻀ‪ ‬ﻌﻔﹸﻭ ‪‬‬
‫‪ _٤‬ﻗﻭﻝﻪ ﺘﻌﺎﻝﻰ‪ } :‬ﻭَﺃﻭ‪ ‬ﺭﺜﹾﻨﹶﺎ ﺍﻝﹾ ﹶﻘﻭ‪ ‬ﻡ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺼ ‪‬ﺒﺭ‪‬ﻭﺍﹾ ‪‬ﻭ ‪‬ﺩ ‪‬ﻤﺭ‪‬ﻨﹶـﺎ‬
‫ل ِﺒﻤ‪‬ﺎ ‪‬‬
‫ﻋﻠﹶﻰ ‪‬ﺒﻨِﻲ ِﺇﺴ‪‬ﺭ‪‬ﺍﺌِﻴ َ‬
‫ﺤﺴ‪‬ﻨﹶﻰ ‪‬‬
‫ﻙ ﺍﻝﹾ ‪‬‬
‫ﺕ ‪‬ﺭ‪‬ﺒ ‪‬‬
‫ﺍﱠﻝﺘِﻲ ﺒ‪‬ﺎ ‪‬ﺭﻜﹾﻨﹶﺎ ﻓِﻴﻬ‪‬ﺎ ﻭ‪ ‬ﹶﺘ ‪‬ﻤﺕﹾ ﹶﻜِﻠ ‪‬ﻤ ﹸ‬
‫ﻥ { ]ﺴﻭﺭﺓ ﺍﻷﻋﺭﺍﻑ‪.[١٣٧ :‬‬
‫ﻥ ‪‬ﻭ ﹶﻗﻭ‪ ‬ﻤ ‪‬ﻪ ‪‬ﻭﻤ‪‬ﺎ ﻜﹶﺎﻨﹸﻭﺍﹾ ‪‬ﻴﻌ‪ِ ‬ﺭﺸﹸﻭ ‪‬‬
‫ﻋﻭ‪ ‬‬
‫ﻥ ‪‬ﻴﺼ‪ ‬ﹶﻨ ‪‬ﻊ ِﻓﺭ‪ ‬‬
‫ﻤ‪‬ﺎ ﻜﹶﺎ ‪‬‬
‫ﺘﺘﺤﺩﺙ ﺍﻵﻴﺔ ﻋﻥ ﺍﻝﺘﻤﻜﻴﻥ ﺍﻝﺫﻱ ﺤﺼل ﻝﺒﻨﻲ ﺇﺴﺭﺍﺌﻴل ﺒﻌﺩ ﻫﻼﻙ ﻓﺭﻋـﻭﻥ‪ ،‬ﻭﺍﻝـﺫﻱ‬
‫ﺼﻔﺘﻪ ﻭﺭﺍﺜﺘﻬﻡ ﻝﻸﺭﺽ ﻭﺴﻴﻁﺭﺘﻬﻡ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﻭ ﺍﻝﺘﻤﻜﻴﻥ ﺍﻝﺫﻱ ﺃﺭﺍﺩﻩ ﺍﷲ ﻝﻬﻡ ﺒﻤﺸﻴﺌﺘﻪ‬
‫ﺢ‬
‫ﻑ ﻁﹶﺎ ِﺌ ﹶﻔ ﹰﺔ ِﻤﻨﹾ ‪‬ﻬﻡ‪ ‬ﻴ ﹶﺫ‪‬ﺒ ‪‬‬
‫ﺸ ‪‬ﻴﻌ‪‬ﺎ ‪‬ﻴﺴ‪ ‬ﹶﺘﻀ‪ِ ‬ﻌ ﹸ‬
‫ل َﺃﻫ‪‬ﹶﻠﻬ‪‬ﺎ ِ‬
‫ﺠ ‪‬ﻌ َ‬
‫ﺽ ‪‬ﻭ ‪‬‬
‫ﻋﻠﹶﺎ ﻓِﻲ ﺍﻝﹾ َﺄﺭ‪ِ ‬‬
‫ﻥ ‪‬‬
‫ﻋﻭ‪ ‬‬
‫ﻥ ِﻓﺭ‪ ‬‬
‫ﻭﻗﺩﺭﺘﻪ )ِﺇ ‪‬‬
‫ﻥ‬
‫ﻋﻠﹶـﻰ ﺍﻝﱠـﺫِﻴ ‪‬‬
‫ﻥ ‪‬‬
‫ﻥ )‪ (٤‬ﻭﹸﻨﺭِﻴ ‪‬ﺩ َﺃﻥ‪ ‬ﹶﻨ ‪‬ﻤ ‪‬‬
‫ﺴﺩِﻴ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻤﻔﹾ ِ‬
‫ﻥ ِﻤ ‪‬‬
‫َﺃﺒ‪‬ﻨﹶﺎ ‪‬ﺀ ‪‬ﻫﻡ‪ ‬ﻭ ‪‬ﻴﺴ‪ ‬ﹶﺘﺤ‪‬ﻴِﻲ ﻨِﺴ‪‬ﺎ ‪‬ﺀ ‪‬ﻫﻡ‪ِ ‬ﺇﱠﻨ ‪‬ﻪ ﻜﹶﺎ ‪‬‬
‫ﻥ )‪] (٥‬ﺍﻝﻘـﺼﺹ‪، [٥ ،٤/‬‬
‫ﺽ ‪‬ﻭ ﹶﻨﺠ‪ ‬ﻌﹶﻠ ‪‬ﻬﻡ‪َ ‬ﺃ ِﺌ ‪‬ﻤ ﹰﺔ ‪‬ﻭ ﹶﻨﺠ‪ ‬ﻌﹶﻠ ‪‬ﻬ ‪‬ﻡ ﺍﻝﹾﻭ‪‬ﺍ ِﺭﺜِﻴ ‪‬‬
‫ﺍﺴ‪‬ﹸﺘﻀ‪ِ ‬ﻌﻔﹸﻭﺍ ﻓِﻲ ﺍﻝﹾ َﺄﺭ‪ِ ‬‬
‫ﻓﻜﺎﻥ ﻫﺫﺍ ﺍﻝﺘﻤﻜﻴﻥ ﺒﺤﺼﻭل ﺍﻝﻐﻠﺒﺔ ﻝﺒﻨﻲ ﺇﺴﺭﺍﺌﻴل ﻭﻅﻬﻭﺭ ﺸـﻭﻜﺘﻬﻡ ﻭﺘﻤﻜـﻨﻬﻡ ﻤـﻥ‬
‫ﺍﻷﺭﺽ‪.‬‬

‫‪٥٢‬‬
‫‪ _٥‬ﻓﻌل ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻭﺃﺼﺤﺎﺒﻪ ﺍﻝﻜﺭﺍﻡ‪ ،‬ﻝﻤﺎ ﺃﻗﺎﻡ ﺍﻝﺩﻭﻝـﺔ ﺍﻹﺴـﻼﻤﻴﺔ‬
‫ﺍﻷﻭﻝﻰ ﻓﻲ ﺍﻝﻤﺩﻴﻨﺔ ﻭﻗﺩ ﻜﺎﻨﺕ ﺒﻘﻌﺔ ﺼﻐﻴﺭﺓ ﻤﻥ ﺍﻷﺭﺽ‪ ،‬ﻭﻜﺎﻥ ﺫﻝﻙ ﺒﻤﺠﺭﺩ ﺤـﺼﻭل‬
‫ﺍﻝﻐﻠﺒﺔ ﺍﻝﻅﺎﻫﺭﺓ ﻭﺘﻭﺍﻓﺭ ﺍﻝﻌﺩﺩ ﻭﺍﻷﻨﺼﺎﺭ ﻭﺍﻷﺘﺒﺎﻉ ﺍﻝﺫﻴﻥ ﺘﺤﺼل ﺒﻬﻡ ﺍﻝﺸﻭﻜﺔ ﻭﺍﻝﻐﻠﺒـﺔ‬
‫ﻭﺍﻝﺴﻴﻁﺭﺓ ﺍﻝﺸﺒﻪ ﺘﺎﻤﺔ ﻋﻠﻰ ﺒﻘﻌﺔ ﻤﻥ ﺍﻷﺭﺽ ﻭﻝﻭ ﻜﺎﻨﺕ ﺼﻐﻴﺭﺓ ﺃﻭ ﻜﺎﻨﺕ ﺍﻝـﺴﻴﻁﺭﺓ‬
‫ﻋﻠﻴﻬﺎ ﻨﺎﻗﺼﺔ‪ ،‬ﻓﻌﻨﺩ ﺩﺭﺍﺴﺔ ﺍﻝﻤﺭﺤﻠﺔ ﺍﻝﺘﻲ ﺭﺍﻓﻘﺕ ﻗﻴﺎﻡ ﺩﻭﻝﺔ ﺍﻝﻨﺒﻭﺓ ﻴﺘﺒﻴﻥ ﺃﻨﻬﺎ ﺘﺄﺴـﺴﺕ‬
‫ﺒﺠﻬﻭﺩ ﻁﺎﺌﻔﺔ ﻤﻥ ﺍﻷﻨﺼﺎﺭ ﻭﺍﻷﺘﺒﺎﻉ ﺍﻝﺫﻴﻥ ﺤﺼﻠﺕ ﻝﻬﻡ ﺍﻝﺸﻭﻜﺔ ﻓـﻲ ﺩﻴـﺎﺭﻫﻡ ﺒﻌـﺩ‬
‫ﺘﻬﻴﺌﻬﻡ ﺒﺎﻝﺴﻼﺡ ﻭﺍﻝﻘﻭﺓ‪.‬‬
‫ﻋﻥ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻋﺜﻤﺎﻥ ﺒﻥ ﺨﻴﺜﻡ ‪ ،‬ﻋﻥ ﺃﺒﻲ ﺍﻝﺯﺒﻴﺭ ﻤﺤﻤﺩ ﺒﻥ ﻤﺴﻠﻡ ‪ ،‬ﺃﻨﻪ ﺤﺩﺜﻪ ﺠﺎﺒﺭ‬
‫ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺍﻷﻨﺼﺎﺭﻱ ‪ ،‬ﺃﻥ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻝﺒﺙ ﺒﻤﻜﺔ ﻋﺸﺭ ﺴﻨﻴﻥ‬
‫ﻴﺘﺒﻊ ﺍﻝﺤﺎﺝ ﻓﻲ ﻤﻨﺎﺯﻝﻬﻡ ﻓﻲ ﺍﻝﻤﻭﺴﻡ ﺒﻤﺠﻨﺔ ﻭﻋﻜﺎﻅ ‪ ،‬ﻭﻤﻨﺎﺯﻝﻬﻡ ﺒﻤﻨﻰ ‪ » :‬ﻤﻥ ﻴﺅﻭﻴﻨﻲ‬
‫ﻭﻴﻨﺼﺭﻨﻲ ﺤﺘﻰ ﺃﺒﻠﻎ ﺭﺴﺎﻻﺕ ﺭﺒﻲ ﻭﻝﻪ ﺍﻝﺠﻨﺔ « ؟ ﻓﻼ ﻴﺠﺩ ﺃﺤﺩﺍ ﻴﺅﻭﻴﻪ ﻭﻻ ﻴﻨﺼﺭﻩ ‪،‬‬
‫ﺤﺘﻰ ﺇﻥ ﺍﻝﺭﺠل ﻴﺭﺤل ﺼﺎﺤﺒﻪ ﻤﻥ ﻤﻀﺭ ﺃﻭ ﺍﻝﻴﻤﻥ ‪ ،‬ﻓﻴﺄﺘﻴﻪ ﻗﻭﻤـﻪ ﺃﻭ ﺫﻭ ﺭﺤﻤـﻪ ‪،‬‬
‫ﻓﻴﻘﻭﻝﻭﻥ ‪ :‬ﺍﺤﺫﺭ ﻓﺘﻰ ﻗﺭﻴﺵ ‪ ،‬ﻻ ﻴﻔﺘﻨﻙ ﻴﻤﺸﻲ ﺒﻴﻥ ﺭﺠﺎﻝﻬﻡ ﻴﺩﻋﻭﻫﻡ ﺍﷲ ﻋﺯ ﻭﺠـل ‪،‬‬
‫ﻴﺸﻴﺭﻭﻥ ﺇﻝﻴﻪ ﺒﺄﺼﺎﺒﻌﻬﻡ ‪ ،‬ﺤﺘﻰ ﺒﻌﺜﻨﺎ ﺍﷲ ﻋﺯ ﻭﺠل ﻝﻪ ﻤﻥ ﻴﺜﺭﺏ ‪ ،‬ﻓﻴﺄﺘﻴﻪ ﺍﻝﺭﺠل ﻤﻨـﺎ‬
‫‪ ،‬ﻓﻴﺅﻤﻥ ﺒﻪ ‪ ،‬ﻭﻴﻘﺭﺌﻪ ﺍﻝﻘﺭﺁﻥ ‪ ،‬ﻓﻴﻨﻘﻠﺏ ﺇﻝﻰ ﺃﻫﻠﻪ ﻓﻴﺴﻠﻤﻭﻥ ﺒﺈﺴﻼﻤﻪ ‪ ،‬ﺤﺘﻰ ﻝـﻡ ﺘﺒـﻕ‬
‫ﻤﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ ‪ ،‬ﻴﻅﻬﺭﻭﻥ ﺍﻹﺴﻼﻡ ‪ ،‬ﺜﻡ ﺒﻌﺜﻨـﺎ‬ ‫ﺩﺍﺭ ﻤﻥ ﺩﻭﺭ ﻴﺜﺭﺏ ﺇﻻ ﻭﻓﻴﻬﺎ ﺭﻫﻁ‬
‫ﺍﷲ ‪ -‬ﻋﺯ ﻭﺠل ‪ -‬ﻝﻪ ﻓﺄﺘﻤﺭﻨﺎ ﻭﺍﺠﺘﻤﻌﻨﺎ ﺴﺒﻌﻴﻥ ﺭﺠﻼ ﻤﻨﺎ ﻓﻘﻠﻨﺎ ‪ :‬ﺤﺘـﻰ ﻤﺘـﻰ ﻨـﺩﻉ‬
‫ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻴﻁﺭﺩ ﻓﻲ ﺠﺒﺎل ﻤﻜﺔ ﻭﻴﺨﺎﻑ ؟ ﻓﺭﺤﻠﻨﺎ ﺤﺘﻰ ﻗـﺩﻤﻨﺎ‬
‫ﻋﻠﻴﻪ ﻓﻲ ﺍﻝﻤﻭﺴﻡ ‪ ،‬ﻓﺘﻭﺍﻋﺩﻨﺎ ﺸﻌﺏ ﺍﻝﻌﻘﺒﺔ ‪ ،‬ﻭﺍﺠﺘﻤﻌﻨﺎ ﻓﻴﻪ ﻤﻥ ﺭﺠل ﻭﺭﺠﻠـﻴﻥ ﺤﺘـﻰ‬
‫ﺘﻭﺍﻓﻴﻨﺎ ﻋﻨﺩﻩ ‪ ،‬ﻓﻘﻠﻨﺎ ‪ :‬ﻴﺎ ﺭﺴﻭل ﺍﷲ ‪ ،‬ﻋﻠﻰ ﻤﺎ ﻨﺒﺎﻴﻌﻙ ؟ ﻗـﺎل ‪ » :‬ﺘﺒـﺎﻴﻌﻭﻨﻲ ﻋﻠـﻰ‬
‫ﺍﻝﺴﻤﻊ ﻭﺍﻝﻁﺎﻋﺔ ﻓﻲ ﺍﻝﻨﺸﺎﻁ ﻭﺍﻝﻜﺴل ‪ ،‬ﻭﻋﻠﻰ ﺍﻝﺘﻔﻘﺩ ﻓﻲ ﺍﻝﻌﺴﺭ ﻭﺍﻝﻴﺴﺭ ‪ ،‬ﻭﻋﻠﻰ ﺍﻷﻤﺭ‬
‫ﺒﺎﻝﻤﻌﺭﻭﻑ ﻭﺍﻝﻨﻬﻲ ﻋﻥ ﺍﻝﻤﻨﻜﺭ ‪ ،‬ﻭﻋﻠﻰ ﺃﻥ ﺘﻘﻭﻤﻭﺍ ﻓﻲ ﺍﷲ ﻻ ﺘﺄﺨﺫﻜﻡ ﻓﻲ ﺍﷲ ﻝﻭﻤـﺔ‬
‫ﻻﺌﻡ ‪ ،‬ﻭﻋﻠﻰ ﺃﻥ ﺘﻨﺼﺭﻭﻨﻲ ﺇﺫﺍ ﻗﺩﻤﺕ ﻋﻠﻴﻜﻡ ﻴﺜﺭﺏ ‪ ،‬ﻓﺘﻤﻨﻌﻭﻨﻲ ﻤﻤﺎ ﺘﻤﻨﻌـﻭﻥ ﻤﻨـﻪ‬
‫ﺃﻨﻔﺴﻜﻡ ﻭﺃﺒﻨﺎﺀﻜﻡ ﻭﺃﺯﻭﺍﺠﻜﻡ ‪ ،‬ﻭﻝﻜﻡ ﺍﻝﺠﻨﺔ « ﻓﻘﻤﻨﺎ ﺇﻝﻴﻪ ﻨﺒﺎﻴﻌﻪ ‪ ،‬ﻓﺄﺨﺫ ﺒﻴﺩﻩ ﺃﺴﻌﺩ ﺒـﻥ‬
‫ﺯﺭﺍﺭﺓ ‪ ،‬ﻭﻫﻭ ﺃﺼﻐﺭ ﺍﻝﺴﺒﻌﻴﻥ ﺭﺠﻼ ﺇﻻ ﺃﻨﺎ ‪ ،‬ﻓﻘﺎل ‪ :‬ﺭﻭﻴﺩﺍ ﻴﺎ ﺃﻫل ﻴﺜﺭﺏ ‪ ،‬ﺇﻨﺎ ﻝـﻡ‬
‫ﻨﻀﺭﺏ ﺇﻝﻴﻪ ﺃﻜﺒﺎﺩ ﺍﻝﻤﻁﻲ ﺇﻻ ﻭﻨﺤﻥ ﻨﻌﻠﻡ ﺃﻨﻪ ﺭﺴـﻭل ﺍﷲ ‪ ،‬ﻭﺃﻥ ﺇﺨﺭﺍﺠـﻪ ﺍﻝﻴـﻭﻡ‬

‫‪٥٣‬‬
‫ﺍﻝﺴﻴﻭﻑ ‪ ،‬ﻓﺄﻤـﺎ ﺃﻨـﺘﻡ ﻗـﻭﻡ‬ ‫ﻤﻔﺎﺭﻗﺔ ﺍﻝﻌﺭﺏ ﻜﺎﻓﺔ ‪ ،‬ﻭﻗﺘل ﺨﻴﺎﺭﻜﻡ ‪ ،‬ﻭﺃﻥ ﺘﻌﻀﻜﻡ‬
‫ﺘﺼﺒﺭﻭﻥ ﻋﻠﻰ ﻋﺽ ﺍﻝﺴﻴﻭﻑ ﺇﺫﺍ ﻤﺴﺘﻜﻡ ‪ ،‬ﻭﻋﻠﻰ ﻗﺘل ﺨﻴﺎﺭﻜﻡ ‪ ،‬ﻭﻤﻔﺎﺭﻗـﺔ ﺍﻝﻌـﺭﺏ‬
‫ﻜﺎﻓﺔ ‪ ،‬ﻓﺨﺫﻭﻩ ﻭﺃﺠﺭﻜﻡ ﻋﻠﻰ ﺍﷲ ‪ ،‬ﻭﺃﻤﺎ ﺃﻨﺘﻡ ﻗﻭﻡ ﺘﺨﺎﻓﻭﻥ ﻋﻠﻰ ﺃﻨﻔﺴﻜﻡ ﺨﻴﻔﺔ ‪ ،‬ﻓﺫﺭﻭﻩ‬
‫ﻫﻭ ﺃﻋﺫﺭ ﻝﻜﻡ ﻋﻨﺩ ﺍﷲ ‪ ،‬ﻗﺎﻝﻭﺍ ‪ :‬ﺃﻤﻁ ﻋﻨﺎ ﻴﺩﻙ ﻴﺎ ﺃﺴﻌﺩ ﺒـﻥ ﺯﺭﺍﺭﺓ ‪ ،‬ﻻ ﺘـﺫﺭ ﻫـﺫﻩ‬
‫ﺍﻝﺒﻴﻌﺔ ﻭﻻ ﻨﺴﺘﻘﻴﻠﻬﺎ ‪ ،‬ﻓﻘﻤﻨﺎ ﺇﻝﻴﻪ ﺭﺠﻼ ﺭﺠﻼ ﻴﺄﺨﺫ ﻋﻠﻴﻨﺎ ﺸﺭﻁﻪ ‪ ،‬ﻭﻴﻌﻁﻴﻨﺎ ﻋﻠﻰ ﺫﻝـﻙ‬
‫‪٩٨‬‬
‫ﺍﻝﺠﻨﺔ‬
‫ﻴﻅﻬﺭ ﻤﻥ ﻜﻼﻡ ﺠﺎﺒﺭ ﺃﻥ ﺍﻝﻁﺎﺌﻔﺔ ﺍﻝﺘﻲ ﻨﺎﺼﺭﺕ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻤﻥ ﺃﻫل‬
‫ﻴﺜﺭﺏ ﻭﺒﺎﻴﻌﺘﻪ ﻋﻠﻰ ﺇﻗﺎﻤﺔ ﺍﻹﺴﻼﻡ ﻭﻤﻭﺍﻻﺓ ﺩﻋﻭﺘﻪ ﻜﺎﻨﺕ ﻻ ﺘﺘﺠﺎﻭﺯ ﺍﻝﺴﺒﻌﻴﻥ ﺭﺠـﻼﹰ‪،‬‬
‫ﻭﺘﺤﻘﻘﺕ ﺒﻬﺫﻩ ﺍﻝﻁﺎﺌﻔﺔ ﺼﻔﺔ ﺍﻝﻐﻠﺒﺔ ﻭﺍﻝﺸﻭﻜﺔ ﻝﻜﻭﻨﻬﺎ ﺘﺤﻤل ﺍﻝﺴﻼﺡ ﻭﻗﺩ ﺘﻌﻬﺩﺕ ﺒﺎﻝﻘﺘﺎل‬
‫ﻭﺍﻝﺩﻓﺎﻉ ﻋﻥ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻤﻥ ﺃﻋﺩﺍﺀ ﺍﻝﺩﻋﻭﺓ‪ ،‬ﻓﺘﻡ ﺍﻷﻤﺭ ﻝﻠﻨﺒﻲ ﺼﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓﻲ ﺍﻝﻤﺩﻴﻨﺔ ﻝﺤﺼﻭل ﺍﻝﺸﻭﻜﺔ ﻝﻪ ﻓﻴﻬﺎ ﺒﻬﺫﻩ ﺍﻝﻁﺎﺌﻔﺔ ﻤﻥ ﺃﻫﺎﻝﻲ ﻴﺜﺭﺏ‪ ،‬ﻤـﻊ‬
‫ﻤﻼﺤﻅﺔ ﺃﻨﻬﻡ ﻝﻡ ﻴﻜﻭﻨﻭﺍ ﻤﻥ ﺍﻝﻭﺠﻬﺎﺀ ﺍﻝﻤﻌﺭﻭﻓﻴﻥ ﻓﻲ ﺃﻏﻠﺒﻬﻡ‪ ،‬ﻓﻘﺩ ﻗﺎل ﺍﻝﻌﺒﺎﺱ ﻋـﻨﻬﻡ‬
‫ﻭﻫﻭ ﺍﻝﺨﺒﻴﺭ ﺒﺄﻫل ﻴﺜﺭﺏ ﻭﺯﻋﻤﺎﺌﻬﺎ‪ :‬ﻴﺎ ﺍﺒﻥ ﺃﺨﻲ ﻤﺎ ﺃﺩﺭﻱ ﻤﺎ ﻫﺅﻻﺀ ﺍﻝﻘـﻭﻡ ﺍﻝـﺫﻴﻥ‬
‫ﺠﺎﺅﻭﻙ ؟ ﺇﻨﻲ ﺫﻭ ﻤﻌﺭﻓﺔ ﺒﺄﻫل ﻴﺜﺭﺏ‪ . . . ،‬ﻓﻠﻤﺎ ﻨﻅﺭ ﺍﻝﻌﺒﺎﺱ ﻓﻲ ﻭﺠﻭﻫﻨـﺎ ﻗـﺎل‪:‬‬
‫ﻫﺅﻻﺀ ﻗﻭﻡ ﻻ ﻨﻌﺭﻓﻬﻡ‪ ،‬ﻫﺅﻻﺀ ﺃﺤﺩﺍﺙ !‪ ،‬ﻓﻠﻴﺱ ﺸﺭﻁﺎ ﺃﻥ ﺘﻜﻭﻥ ﺍﻝﻘﻭﺓ ﻭﺍﻝﻐﻠﺒـﺔ ﻓـﻲ‬
‫ﺃﻨﺎﺱ ﻤﻌﻴﻨﻴﻥ‪ ،‬ﻭﻻ ﻭﺠﻬﺎﺀ ﻤﻌﺭﻭﻓﻴﻥ ﻓﺎﻝﻁﺎﺌﻔﺔ ﺍﻝﺘﻲ ﺃﻗﺎﻤﺕ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻷﻭﻝـﻰ‬
‫ﻜﺎﻥ ﻤﻌﻅﻤﻬﺎ ﻤﻥ ﺍﻷﺤﺩﺍﺙ ﺍﻝﻐﻴﺭ ﻤﻌﺭﻭﻓﻴﻥ ﻜﻤﺎ ﻗﺎل ﺍﻝﻌﺒﺎﺱ ﻝﻠﻨﺒﻲ ﺼـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺴﻠﻡ‪.‬‬
‫ﻭﺍﻝﻤﺠﺎﻫﺩﻭﻥ ﻓﻲ ﺍﻝﻌﺭﺍﻕ ﺍﻝﻴﻭﻡ ﻴﺴﻴﻁﺭﻭﻥ ﻋﻠﻰ ﺒﻘﺎﻉ ﻤﻥ ﺍﻷﺭﺽ ﻫـﻲ ﺒﻔـﻀل ﺍﷲ‬
‫ﺃﻀﻌﺎﻑ ﺃﻀﻌﺎﻑ ﺍﻝﺒﻘﻌﺔ ﺍﻝﺘﻲ ﺃﻗﺎﻡ ﻋﻠﻴﻬﺎ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺩﻭﻝﺘﻪ ﺍﻷﻭﻝـﻰ‪،‬‬
‫ﻓﺎﻝﻤﻨﺎﻁ ﺍﻝﺸﺭﻋﻲ ﻓﻲ ﻗﻴﺎﻡ ﺍﻝﺩﻭﻝﺔ ﻤﺘﺤﻘﻕ ﻝﻭﺠﻭﺩ ﺍﻝﻤﻌﻨﻰ ﺍﻝﺫﻱ ﻗﺎﻤـﺕ ﺒﻬـﺎ ﺍﻝﺩﻭﻝـﺔ‬

‫‪٩٨‬‬
‫‪ -‬ﺃﺨﺭﺠﻪ ﺍﻷﺯﺭﻗﻲ ﻓﻲ ﺃﺨﺒﺎﺭ ﻤﻜﺔ ﺒﺭﻗﻡ)‪ (٩٧٣‬ﻭﺍﺒﻥ ﺤﺒﺎﻥ ﻓﻲ ﺼﺤﻴﺤﻪ ﺒﺭﻗﻡ) ‪ ٦٣٨٠‬ﻭ‪ (٧١٣٨‬ﻭﺍﻝﺒﻴﻬﻘـﻲ‬
‫ﻓﻲ ﺩﻻﺌل ﺍﻝﻨﺒﻭﺓ ﺒﺭﻗﻡ) ‪ (٧٠٤‬ﻭﻫﻭ ﺤﺩﻴﺙ ﺤﺴﻥ‬
‫‪ -‬ﺍﻝﻠﺒﺙ ‪ :‬ﺍﻹﺒﻁﺎﺀ ﻭﺍﻝﺘﺄﺨﻴﺭ ﻭﺍﻻﻨﺘﻅﺎﺭ ﻭﺍﻹﻗﺎﻤﺔ = ﺃﻭﻯ ﻭﺁﻭﻯ ‪ :‬ﻀﻡ ﻭﺍﻨﻀﻡ ‪ ،‬ﻭﺠﻤﻊ ‪ ،‬ﺤﻤﻰ ‪ ،‬ﻭﺭﺠﻊ ‪ ،‬ﻭ ‪‬ﺭ ‪‬ﺩ‬
‫‪ ،‬ﻭﻝﺠﺄ ‪ ،‬ﻭﺍﻋﺘﺼﻡ ‪ ،‬ﻭﻭ‪‬ﺍﺭ‪‬ﻯ ‪ ،‬ﻭﺃﺴﻜﻥ ‪ ،‬ﻭﻴﺴﺘﺨﺩﻡ ﻜل ﻤﻥ ﺍﻝﻔﻌﻠﻴﻥ ﻻﺯﻤﺎ ﻭﻤﺘﻌﺩﻴﺎ ﻭﻴﻌﻁﻲ ﻜل ﻤﻨﻬﻤﺎ ﻤﻌﻨﻰ ﺍﻵﺨﺭ‬
‫= ﺍﻝﺭﻫﻁ ‪ :‬ﺍﻝﺠﻤﺎﻋﺔ ﻤﻥ ﺍﻝﺭﺠﺎل ﺩﻭﻥ ﺍﻝﻌﺸﺭﺓ = ﺍﻝﻠﻭﻡ ‪ :‬ﺍﻝ ‪‬ﻌﺫﹶل ﻭﺍﻝﺘﻌﻨﻴﻑ = ﺍﻝﻤﻁﻲ ‪ :‬ﺠﻤﻊ ﻤﻁﻴﺔ ﻭﻫﻲ ﺍﻝﺩﺍﺒﺔ‬
‫ﺍﻝﺘﻲ ﻴﺭﻜﺏ ﻤﻁﺎﻫﺎ ﺃﻱ ﻅﻬﺭﻫﺎ ‪ ،‬ﺃﻭ ﻫﻲ ﺍﻝﺘﻲ ﺘﻤﻁ ﻓﻲ ﺴﻴﺭﻫﺎ ﺃﻱ ﺘﻤ ‪‬ﺩ = ﻋﺽ ‪ :‬ﻗﻁﻊ ﻭﺍﺴﺘﺄﺼل‬

‫‪٥٤‬‬
‫ﺍﻷﻭﻝﻰ‪ ،‬ﻭﻫﻭ ﺍﻝﺘﻤﻜﻴﻥ ﻋﻠﻰ ﺒﻘﺎﻉ ﻫﻲ ﺃﻜﺒﺭ ﻤﻥ ﺘﻠﻙ ﺍﻝﺘﻲ ﺘﺭﻋﺭﻋﺕ ﻋﻠﻴﻬـﺎ ﺍﻝﺩﻭﻝـﺔ‬
‫ﺍﻷﻭﻝﻰ‪.‬‬
‫ﻗﺎل ﺍﻝﺴﺭﺨﺴﻲ ﻓﻲ ﺍﻝﻤﺒﺴﻭﻁ‪:٩٩‬‬
‫ﻙ ﻓِﻴﻬ‪‬ﺎ ﹶﻓﻘﹶـﺩ‪‬‬
‫ﺸﺭ‪ِ ‬‬
‫ﺤ ‪‬ﻤ ‪‬ﻬﻤ‪‬ﺎ ﺍﻝﱠﻠ ‪‬ﻪ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ﺇﺫﹶﺍ َﺃﻅﹾ ‪‬ﻬﺭ‪‬ﻭﺍ َﺃﺤ‪‬ﻜﹶﺎ ‪‬ﻡ ﺍﻝ ﱢ‬
‫ﺤ ‪‬ﻤ ٍﺩ ‪‬ﺭ ِ‬
‫ﻑ ‪‬ﻭ ‪‬ﻤ ‪‬‬
‫ﺴ ﹶ‬
‫ﻋﻥ‪َ ‬ﺃﺒِﻲ ﻴ‪‬ﻭ ‪‬‬
‫)) ‪‬ﻭ ‪‬‬
‫ﺏ ﺇﹶﻝﻴ‪‬ﻨﹶﺎ َﺃﻭ‪ ‬ﺇﹶﻝﻴ‪ِ ‬ﻬﻡ‪ ‬ﺒِﺎﻋ‪ِ ‬ﺘﺒ‪‬ﺎ ِﺭ ﺍﻝﹾ ﹸﻘ ‪‬ﻭ ِﺓ ﻭ‪‬ﺍﻝﹾ ﹶﻐﹶﻠ ‪‬ﺒ ِﺔ‬
‫ﺴ ‪‬‬
‫ﺏ ؛ ِﻝ َﺄﻥ‪ ‬ﺍﻝﹾ ‪‬ﺒﻘﹾ ‪‬ﻌ ﹶﺔ ﺇﱠﻨﻤ‪‬ﺎ ﹸﺘﻨﹾ ‪‬‬
‫ﺤﺭ‪ٍ ‬‬
‫ﺼ‪‬ﺎ ‪‬ﺭﺕﹾ ﺩ‪‬ﺍ ‪‬ﺭ ‪‬ﻫﻡ‪ ‬ﺩ‪‬ﺍ ‪‬ﺭ ‪‬‬
‫ﻥ ﹶﻓﻜﹶﺎ ﹶﻨﺕﹾ ﺩ‪‬ﺍ ‪‬ﺭ‬
‫ﻀ ِﻊ ِﻝﻠﹾ ‪‬ﻤﺸﹾ ِﺭﻜِﻴ ‪‬‬
‫ﻙ ﺍﻝﹾ ‪‬ﻤﻭ‪ِ ‬‬
‫ﻙ ﻓﹶﺎﻝﹾ ﹸﻘ ‪‬ﻭ ﹸﺓ ﻓِﻲ ﹶﺫِﻝ ‪‬‬
‫ﺸﺭ‪ِ ‬‬
‫ﺤﻜﹾ ‪‬ﻡ ﺍﻝ ﱢ‬
‫ﻅ ‪‬ﻬ ‪‬ﺭ ﻓِﻴ ِﻪ ‪‬‬
‫ﻀ ٍﻊ ﹶ‬
‫ل ‪‬ﻤﻭ‪ِ ‬‬
‫‪ ،‬ﹶﻓ ﹸﻜ ﱡ‬
‫ﻥ ((‬
‫ﺤﻜﹾ ‪‬ﻡ ﺍﻝﹾ ِﺈﺴ‪‬ﻠﹶﺎ ِﻡ ﻓﹶﺎﻝﹾ ﹸﻘ ‪‬ﻭ ﹸﺓ ﻓِﻴ ِﻪ ِﻝﻠﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫ﻥ ﺍﻝﻅﱠﺎ ِﻫ ‪‬ﺭ ﻓِﻴ ِﻪ ‪‬‬
‫ﻀ ٍﻊ ﻜﹶﺎ ‪‬‬
‫ل ‪‬ﻤﻭ‪ِ ‬‬
‫ﺏ ‪ ،‬ﻭ ﹸﻜ ﱡ‬
‫ﺤﺭ‪ٍ ‬‬
‫‪‬‬
‫ل ﻫﺫﺍ ﻋﻠﻰ ﺃﻥ ﻤﻨﺎﻁ ﺍﻝﺤﻜﻡ ﻋﻠﻰ ﺍﻝﺩﺍﺭ ﻫﻭ ﺍﻝﻴﺩ ﺍﻝﻐﺎﻝﺒﺔ ﻋﻠﻴﻬﺎ ﻭﺍﻷﺤﻜﺎﻡ ﺘﺒﻊ ﻝﻬﺎ‪ ،‬ﻓﺈﻥ‬
‫ﻓﺩ ّ‬
‫ﺍﻝﻜﺎﻓﺭ ﻴﺤﻜﻡ ﺒﺄﺤﻜﺎﻡ ﺍﻝﻜﻔﺎﺭ ﻭﺍﻝﻤﺴﻠﻡ ﻴﺤﻜﻡ ﺒﺄﺤﻜﺎﻡ ﺍﻹﺴﻼﻡ ﻭﺇﻻ ﻜﺎﻥ ﻜﺎﻓﺭﺍﹰ‪ ،‬ﻭﻓﻲ ﺒﻴﺎﻥ‬
‫ﻫﺫﺍ ﺍﻝﻤﻨﺎﻁ‬
‫ﻗﺎل ﺍﺒﻥ ﺤﺯﻡ ﺭﺤﻤﻪ ﺍﷲ ‪:١٠٠‬‬
‫ﻙ ﹶﻝﻬ‪‬ﺎ((‪.‬‬
‫ﻋﹶﻠﻴ‪‬ﻬ‪‬ﺎ‪ ،‬ﻭ‪‬ﺍﻝﹾﺤ‪‬ﺎ ِﻜ ‪‬ﻡ ﻓِﻴﻬ‪‬ﺎ‪ ،‬ﻭ‪‬ﺍﻝﹾﻤ‪‬ﺎِﻝ ‪‬‬
‫ﺏ ‪‬‬
‫ﺏ ِﻝﻠﹾﻐﹶﺎِﻝ ِ‬
‫ﺴ ‪‬‬
‫ﻥ ﺍﻝﺩ‪‬ﺍ ‪‬ﺭ ﺇﱠﻨﻤ‪‬ﺎ ﹸﺘﻨﹾ ‪‬‬
‫ﻷ‪‬‬‫)) َ‬
‫ﺒﺎﻹﻀﺎﻓﺔ ﺇﻝﻰ ﺃﻨﻪ ﻻ ﻴﻭﺠﺩ ﻨﺹ ﺸﺭﻋﻲ ﻤﻥ ﺍﻝﻜﺘﺎﺏ ﺃﻭ ﺍﻝﺴﻨﺔ ﻴـﻀﻊ ﺤـﺩﹰﺍ ﻤﻘـﺩ‪‬ﺭﹰﺍ‬
‫ﻝﻤﺴﺎﺤﺔ ﺍﻷﺭﺽ ﺍﻝﺘﻲ ﻴﻨﺒﻐﻲ ﺃﻥ ﺘﻘﺎﻡ ﻋﻠﻴﻬﺎ ﺍﻝﺩﻭﻝﺔ ﺍﻝﻤﺴﻠﻤﺔ‪ ،‬ﻭﻻ ﻭﺠﻭﺩ ﻷﻱ ﺘﻜﻴﻴـﻑ‬
‫ﺁﺨﺭ ﺴﻭﻯ ﻤﺎ ﺫﻜﺭﻨﺎﻩ ﻤﻥ ﺍﻷﻭﺼﺎﻑ ﺍﻝﺘﻲ ﻤﺭﺩﻫﺎ ﻝﺤﻘﻴﻘﺔ ﺍﻝﺘﻤﻜﻴﻥ ﻭﻅﻬـﻭﺭ ﺸـﻭﻜﺔ‬
‫ﺍﻝﺸﺭﻴﻌﺔ‪ ،‬ﻭﻜل ﻤﻥ ﺤ ‪‬ﺩ ﺤﺩﹰﺍ ﻝﺫﻝﻙ ﺃﻭ ﻨﺼﺏ ﻤﻘﺩﺍﺭﹰﺍ ﺃﻭ ﻤﺴﺎﺤ ﹰﺔ ﺃﻭ ﻭﺼﻔ ﹰﺎ ﺯﺍﺌﺩﹰﺍ ﻋﻠﻰ ﻤﺎ‬
‫ﺫﻜﺭﻨﺎ ﻓﻘﺩ ﺍﺒﺘﺩﻉ ﻓﻲ ﺩﻴﻥ ﺍﷲ ﻤﺎ ﻝﻴﺱ ﻤﻨﻪ‪ ،‬ﺇﺫ ﺍﻝﺘﻌﻭﻴل ﻓﻲ ﺫﻝـﻙ ﻋﻠـﻰ ﺍﻝـﻨﺹ‪ ،‬ﻭﻻ‬
‫ﻭﺠﻭﺩ ﻝﻪ ﻓﻲ ﺒﺎﺒﻨﺎ ﺤﺴﺏ ﻋﻠﻤﻨﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻴﻘﺎل ﻓﻌل ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻋﻨـﺩﻤﺎ‬
‫ﺃﻗﺎﻡ ﺩﻭﻝﺘﻪ ﻓﻲ ﺍﻝﻤﺩﻴﻨﺔ ﻴﺤﺩﺩ ﺘﻠﻙ ﺍﻝﻤﺴﺎﺤﺔ‪ ،‬ﻓﻼ ﺒﺩ ﻤﻥ ﺍﻻﻨﻀﺒﺎﻁ ﺒﻘﻴﺎﺴﻬﺎ‪ ،‬ﻨﻘﻭل ﺍﻝﻔﻌل‬
‫ﻫﻨﺎ ﻝﻴﺱ ﻜﺎﻓﻴ ﹰﺎ ﻝﻠﺘﺤﺩﻴﺩ ﺍﻝﺸﺭﻋﻲ‪ ،‬ﻭﻗﺩ ﻭﻗﻊ ﺫﻝﻙ ﻝﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺍﺘﻔﺎﻗﺎﹰ‪ ،‬ﻭﻝـﻭ‬
‫ﻓﺭﺽ ﻗﻴﺎﻡ ﺍﻝﺩﻭﻝﺔ ﺍﻝﻨﺒﻭﻴﺔ ﻓﻲ ﻏﻴﺭ ﺍﻝﻤﺩﻴﻨﺔ ﻤﻥ ﺍﻝﺒﻼﺩ ﻤﻤﺎ ﻫﻭ ﺃﻗل ﻤـﺴﺎﺤﺔ ﺃﻭ ﺃﻜﺜـﺭ‬
‫ﻼ ﺩﻭﻥ ﻤﻌﺎﺭﻀﺔ ﺃﺼل ﻤﻥ ﺍﻝﺸﺭﻴﻌﺔ ﺃﻭ ﻤﺨﺎﻝﻔﺔ ﻨﺹ ﻤﻨﻬﺎ‪.‬‬
‫ﻝﻜﺎﻥ ﺫﻝﻙ ﺤﺎﺼ ﹰ‬
‫‪١٠١‬‬
‫‪:‬‬ ‫ﻗﺎل ﺍﻝﺴﺭﺨﺴﻲ ﻓﻲ ﺍﻷﺼﻭل‬

‫‪٩٩‬‬
‫‪ (١١٤/١٠)-‬ﻭ ﺍﻝﻤﺒﺴﻭﻁ ‪) -‬ﺝ ‪ / ١٢‬ﺹ ‪(٢٥٨‬‬
‫‪١٠٠‬‬
‫‪ -‬ﺍﻝﻤﺤﻠﻰ )‪(٢٠٠ /١١‬‬
‫‪١٠١‬‬
‫‪ -‬ﺃﺼﻭل ﺍﻝﺴﺭﺨﺴﻲ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪(٩٨‬‬

‫‪٥٥‬‬
‫" ﻗﺎل ﻋﻠﻤﺎﺅﻨﺎ ﺭﺤﻤﻬﻡ ﺍﷲ‪ :‬ﻓﻌل ﺍﻝﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻝﺴﻼﻡ ﻤﺘﻰ ﻜﺎﻥ ﻋﻠﻰ ﻭﺠﻪ ﺍﻝﺒﻴﺎﻥ ﻝﻤﺎ ﻓﻲ‬
‫ﺍﻝﻘﺭﺁﻥ ﻭﺤﺼل ﺫﻝﻙ ﻤﻨﻪ ﻓﻲ ﻤﻜﺎﻥ ﺃﻭ ﺯﻤﺎﻥ ﻓﺎﻝﺒﻴﺎﻥ ﻴﻜﻭﻥ ﻭﺍﻗﻌﺎ ﺒﻔﻌﻠﻪ ﻭﺒﻤﺎ ﻫﻭ ﻤـﻥ‬
‫ﺼﻔﺎﺘﻪ ﻋﻨﺩ ﺍﻝﻔﻌل‪ ،‬ﻓﺄﻤﺎ ﺍﻝﻤﻜﺎﻥ ﻭﺍﻝﺯﻤﺎﻥ ﻻ ﻴﻜﻭﻥ ﺸﺭﻁﺎ ﻓﻴﻪ‪ .‬ﺍﻨﺘﻬﻰ‪.‬‬
‫ﻤﻊ ﺍﻝﺘﻨﺒﻴﻪ ﺇﻝﻰ ﺃﻥ ﺍﻝﺴﻴﺎﺩﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺍﻝﻤﺩﻴﻨﺔ ﻝﻡ ﺘﻜﻥ ﻜﺎﻤﻠﺔ‪ ،‬ﻓﻘﺩ ﻜﺎﻨﺕ ﺍﻝﻤﺩﻴﻨﺔ ﺁﻥ‬
‫ﺫﺍﻙ ﻤﻭﻁﻨ ﹰﺎ ﻜﺒﻴﺭﹰﺍ ﻝﺘﺠﻤﻌﺎﺕ ﺍﻝﻴﻬﻭﺩ ﺍﻝﺫﻴﻥ ﻴﺤﻅﻭﻥ ﺒﻘـﺩﺭﺓ ﻋـﺴﻜﺭﻴﺔ ﻭﺍﻗﺘـﺼﺎﺩﻴﺔ ﻻ‬
‫ﻴﺴﺘﻬﺎﻥ ﺒﻬﺎ ﻓﻲ ﺍﻝﻤﻨﻁﻘﺔ‪ ،‬ﺒﺎﻹﻀﺎﻓﺔ ﻝﻭﺠﻭﺩ ﺍﻷﻋﺩﺍﺀ ﻭﺍﻝﻤﺘﺭﺒﺼﻴﻥ ﺒﺎﻝﺩﻋﻭﺓ ﻭﺃﺼﺤﺎﺒﻬﺎ‬
‫ﺩﺍﺨل ﺍﻝﻤﺩﻴﻨﺔ ﻭﺨﺎﺭﺠﻬﺎ‪ ،‬ﺇﻻ ﺃﻥ ﻫﺫﻩ ﺍﻝﺴﻴﺎﺩﺓ ﺒﺩﺃﺕ ﺒﺎﻝﺘﻜﺎﻤل ﻭﺍﻻﻤﺘﺩﺍﺩ ﺒﻌـﺩ ﺘـﺸﺭﻴﻊ‬
‫ﺍﻝﺠﻬﺎﺩ ﺍﻝﺫﻱ ﺃﻋﻁﻰ ﻝﻠﺩﻭﻝﺔ ﺍﻝﻔﺘﻴﺔ ﺯﺨﻤ ﹰﺎ ﻤﺘﺯﺍﻴﺩﺍﹰ ﻓﻲ ﺍﻝﻘﻭﺓ ﻭﺍﻝﻨﻔﻭﺫ ﻤﻤﺎ ﺤﺩﺍ ﺒﻬﺎ ﻝﺘﻭﻁﻴﺩ‬
‫ﺍﻷﺭﻜﺎﻥ ﻭﺍﺴﺘﻘﺭﺍﺭ ﺍﻝﻘﻭﺍﻋﺩ‪.‬‬
‫ﻗﺎل ﺃﺒﻭ ﺍﻝﻤﻌﺎﻝﻲ ﺍﻝﺠﻭﻴﻨﻲ ﻓﻲ ﻏﻴﺎﺙ ﺍﻷﻤﻡ ‪:١٠٢‬‬
‫" ﻓﺈﻥ ﻗﺎﻋﺩﺓ ﺍﻹﻤﺎﻤﺔ ﺍﻻﺴﺘﻅﻬﺎﺭ ﺒﺎﻝﻤﻨﻌﺔ ﻭﺍﻻﺴﺘﻜﺜﺎﺭ ﺒﺎﻝﻌﺩﺓ ﻭﺍﻝﻘﻭﺓ ﻭﻫﺫﺍ ﻤﻔﻘـﻭﺩ ﻓـﻲ‬
‫ﺍﻝﺫﻱ ﻝﻡ ﻴﻁﻊ"‪ ،‬ﺍﻨﺘﻬﻰ‪.‬‬
‫ﺘﻨﺒﻴﻪ‪:‬‬
‫ﻤﺠﻠﺱ ﺍﻝﺸﻭﺭﻯ ﻴﺤﻅﻰ ﺒﺸﻌﺒﻴﺔ ﺃﻏﻠﺒﻴﺔ ﻻ ﺘﺴﺘﻁﻴﻊ ﺍﻹﻓﺼﺎﺡ ﻋـﻥ ﺘﺄﻴﻴـﺩﻫﺎ ﺨـﺸﻴﺔ‬
‫ﺍﻝﺒﻁﺵ ﺍﻝﺼﻠﻴﺒﻲ ﻭﺍﻝﻤﺭﺘﺩ‪ ،‬ﻫﺫﺍ ﻤﻥ ﺠﻤﻠﺔ ﺍﻝﺤﻘﺎﺌﻕ ﺍﻝﻤﻁﻭﻴﺔ ﺍﻝﺘﻲ ﻻ ﺘﺘﻨﺎﻭﻝﻬـﺎ ﺃﻴـﺎﺩﻱ‬
‫ﺍﻹﻋﻼﻡ ﻭﺃﻝﺴﻨﺔ ﺍﻝﻔﻀﺎﺌﻴﺎﺕ‪ ،‬ﻓﻌﻼﻗﺎﺕ ﺍﻝﻤﺠﻠﺱ ﻭﺍﺘﺼﺎﻻﺘﻪ ﻭﺍﺴﻌﺔ ﺍﻻﻨﺘﺸﺎﺭ‪ ،‬ﻭﺘﻤﺎﺴـﻨﺎ‬
‫ﺒﻭﺍﻗﻊ ﺍﻝﺤﺎل ﻴﺅﻜﺩ ﻭﺠﻭﺩ ﺃﺭﻀﻴﺔ ﻭﺍﺴﻌﺔ ﻤﻥ ﺍﻻﻨﺘﺸﺎﺭ ﻭﺍﻝﻨﻔﻭﺫ ﻝﻤﺠﻠﺱ ﺍﻝﺸﻭﺭﻯ ﺒـﻴﻥ‬
‫ﺃﻁﻴﺎﻑ ﻤﺨﺘﻠﻔﺔ ﻤﻥ ﺍﻝﺸﻌﺏ ﺍﻝﻌﺭﺍﻗﻲ‪ ،‬ﻭﺘﺤﺕ ﻤﻅﻼﺕ ﻤﺘﻨﻭﻋـﺔ ﻭﻭﺠﺎﻫـﺎﺕ ﺭﻓﻴﻌـﺔ‪،‬‬
‫ﻭﻝﻜﻥ ﺍﻝﻜﺜﻴﺭ ﻤﻨﻬﻡ ﻻ ﻴﺴﺘﻁﻴﻊ ﺍﻹﻓﺼﺎﺡ ﻋﻥ ﺩﻋﻤﻪ ﻭﺘﻜﺎﺘﻔﻪ ﻻﻋﺘﺒﺎﺭﺍﺕ ﺃﻤﻨﻴـﺔ‪ ،‬ﻤـﻥ‬
‫ﺃﻫﻤﻬﺎ ﺴﻁﻭﺓ ﺍﻝﻤﺤﺘل ﺍﻷﻤﺭﻴﻜﻲ ﻭﺃﻋﻭﺍﻨﻪ ﻤﻥ ﻋﻤﻼﺀ ﺍﻝﺤﻜﻭﻤﺔ ﺍﻝﻤﺭﺘﺩﺓ‪ ،‬ﻓﻴﻔﻀل ﺍﻝﻜﺜﻴﺭ‬
‫ﻤﻨﻬﻡ ﺍﻻﺤﺘﻔﺎﻅ ﺒﺴﺭﻴﺔ ﺍﻝﺩﻋﻡ ﻭﺍﻝﺘﺄﻴﻴﺩ ﻭﺍﻝﺘﺭﺒﺹ ﺇﻝﻰ ﺤﻴﻥ ﻤﻭﻋﺩ ﺘﻜﻭﻥ ﻓﻴﻪ ﺍﻝﻔﺭﺼـﺔ‬
‫ﻤﻭﺍﺘﻴﺔ ﻝﻬﺫﺍ ﺍﻹﻋﻼﻥ‪ ،‬ﻭﻫﻭ ﻻ ﻴﺨﻔﻲ ﺘﻌﺎﻭﻨﻪ ﻭﺘﻌﺎﻁﻔﻪ ﺍﻝﺴﺭﻱ‪ ،‬ﺍﻝﺫﻱ ﻴـﺸﺩ ﻤـﻥ ﺃﺯﺭ‬
‫ﻼ‬
‫ﺇﺨﻭﺍﻨﻪ ﻓﻲ ﻤﺠﻠﺱ ﺍﻝﺸﻭﺭﻯ‪ ،‬ﻭﻫﻭ ﻤﺎ ﻴﺩﻓﻊ ﻝﻠﻘﻭل ﺒﺄﻥ ﻭﺠﺎﻫﺔ ﺍﻝﻤﺠﻠﺱ ﺃﺨـﺫﺕ ﺜﻘـ ﹰ‬
‫ﻤﺘﺯﺍﻴﺩﹰﺍ ﻭﺤﺎﺴﻤ ﹰﺎ ﻓﻲ ﻨﻔﻭﺱ ﺍﻝﻜﺜﻴﺭ ﻤﻥ ﺍﻝﺸﺭﺍﺌﺢ ﻭﺍﻷﻁﻴﺎﻑ‪ ،‬ﻭﻫﻭ ﻤﺎ ﻴﻔـﺴﺢ ﺍﻝﻤﺠـﺎل‬

‫‪١٠٢‬‬
‫‪ (٥٦)-‬ﻭﻏﻴﺎﺙ ﺍﻷﻤﻡ ﻓﻲ ﺍﻝﺘﻴﺎﺙ ﺍﻝﻅﻠﻡ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(١٢٩‬‬

‫‪٥٦‬‬
‫ﻝﻠﻤﺠﻠﺱ ﻝﺘﺴﻠﻡ ﺯﻤﺎﻡ ﺍﻝﻤﺒﺎﺩﺭﺓ ﻓﻲ ﻤﺸﺭﻭﻉ ﺍﻝﺩﻭﻝﺔ ﻝﺘﻭﺍﻓﺭ ﺍﻷﺸﻴﺎﻉ ﻭﺍﻷﺘﺒﺎﻉ ﻭﺍﺴﺘﻅﻬﺎﺭﻩ‬
‫ﺒﺎﻝﻘﻭﺓ ﻭﺍﻝﻤﻨﻌﺔ ﻜﻤﺎ ﺃﺴﻠﻔﻨﺎ‪.‬‬
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‫ﺜﺎﻨﻴ ﹰﺎ‪:‬ﻤﺠﻠﺱ ﺸﻭﺭﻯ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻨﻤﻭﺫﺝ ﻝﻼﺠﺘﻤﺎﻉ ﻭﺍﻝﺘﻌﺎﻀﺩ‪:‬‬
‫ﻝﺴﻨﺎ ﺒﻌﻴﺩﻴﻥ ﻋﻥ ﺍﻝﺼﻭﺍﺏ ﺇﻥ ﻗﻠﻨﺎ ﺒﺄﻥ ﻤﺠﻠﺱ ﺸﻭﺭﻯ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻓﻲ ﺍﻝﻌـﺭﺍﻕ ﻫـﻭ‬
‫ﺍﻝﻤﺜﺎل ﺍﻝﺫﻱ ﻴﺤﺘﺫﻯ ﻝﺘﻨﺎﺼﺭ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﻭﺘﺂﻝﻑ ﻝﺤﻤﺘﻬﻡ‪ ،‬ﻓﻌﻠﻰ ﻤﺭ ﺍﻝﺤﺭﺏ ﻤـﻊ‬
‫ﺍﻝﺼﻠﻴﺒﻴﻥ ﻭﺃﻋﻭﺍﻨﻬﻡ ﺒﻔﺼﻭﻝﻬﺎ ﺍﻝﻤﺨﺘﻠﻔﺔ‪ ،‬ﻜﺎﻥ ﻝﻬﺫﺍ ﺍﻝﻤﺠﻠﺱ ﺴﺎﺒﻘﺔ ﻤﺘﻤﻴﺯﺓ ﻓﻲ ﻝ ‪‬ﻡ ﺸﻤل‬
‫ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻭﺘﻭﺤﻴﺩ ﺼﻔﻭﻓﻬﻡ ﻭﺘﺩﻋﻴﻡ ﻗﺭﺍﺭﻫﻡ‪ ،‬ﻓﺘﺤﻭل ﺸﺘﺎﺕ ﺍﻝﻤﺠﺎﻤﻴﻊ ﻭﺍﻝﺠﻤﺎﻋـﺎﺕ‬
‫ﻭﺍﻝﻜﺘﺎﺌﺏ ﺍﻝﻌﺴﻜﺭﻴﺔ ﺇﻝﻰ ﺠﻴﺵ ﻤﻭﺤﺩ ﻴﻌﻤل ﺒﻘﻴﺎﺩﺓ ﻤﺭﻜﺯﻴﺔ‪ ،‬ﻭﺸﻭﺭﻯ ﻤﻨﻀﺒﻁﺔ ﺘﺤﺕ‬
‫ﺃﻁﺭ ﺸﺭﻋﻴﺔ ﻭﻤﺭﺘﻜﺯﺍﺕ ﻓﻘﻬﻴﺔ‪ ،‬ﺃﺨﺫﺕ ﺒﻴﺩ ﺍﻝﺴﺎﺤﺔ ﻨﺤﻭ ﺃﻓﻕ ﻋﻅﻴﻡ ﺠﺩﹰﺍ ﻤﻥ ﺘـﻀﺎﻓﺭ‬
‫ﺍﻝﺠﻬﻭﺩ ﻭﺍﻨﺴﺠﺎﻡ ﺍﻝﺨﻁﻁ ﺍﻝﻌﺴﻜﺭﻴﺔ ﻭﺘﻨﺎﻏﻡ ﺍﻝﺘﺭﺍﺘﻴﺏ ﺍﻹﺩﺍﺭﻴﺔ ﻋﻠﻰ ﻤﺴﺎﺤﺔ ﻭﺍﺴﻌﺔ ﻤﻥ‬
‫ﺍﻷﺭﺽ ﻭﻀﻤﻥ ﻫﻴﻜل ﺘﻨﻅﻴﻤﻲ ﻜﺒﻴﺭ‪ ،‬ﺒﺎﺕ ﺍﻝﻤﺠﻠﺱ ﻤﻥ ﺨﻼﻝﻪ ـ ﺒﻔﻀل ﺍﷲ ـ ﻝـﻪ‬
‫ﺍﻝﻜﻠﻤﺔ ﺍﻷﻭﻝﻰ ﻋﻠﻰ ﺍﻷﺭﺽ ﻓﻲ ﻤﻌﻅﻡ ﻤﻨﺎﻁﻕ ﺍﻝﻌﺭﺍﻕ ﻭﺴﺎﺤﺎﺘﻪ ﺍﻝﻤﻠﺘﻬﺒﺔ‪ ،‬ﻓـﺼﻔﻭﻑ‬
‫ﺍﻝﻤﺠﻠﺱ ﺠﻤﻌﺕ ﻭﺠﻬﺎﺀ ﻜﺒﺎﺭ ﻤﻥ ﺃﻓﺎﻀل ﺍﻝﻤﺴﻠﻤﻴﻥ ﻤﻥ ﺃﺼﺤﺎﺏ ﺍﻝﻜﻠﻤﺔ ﺍﻝﻤـﺴﻤﻭﻋﺔ‪،‬‬
‫ﻭﻤﻤﻥ ﻴﻤﺘﻠﻙ ﻨﻔﻭﺫﹰﺍ ﻭﺘﺄﺜﻴﺭﹰﺍ ﻭﺍﺴﻌ ﹰﺎ ﻓﻲ ﻤﺤﻴﻁ ﻋﺸﺎﺌﺭﻩ ﻭﺃﺘﺒﺎﻋﻪ‪ ،‬ﺇﻝﻰ ﺠﺎﻨﺏ ﺃﻫل ﺍﻝﺨﺒﺭﺓ‬
‫ﺍﻝﻌﺴﻜﺭﻴﺔ ﻭﺍﻝﺤﻨﻜﺔ ﺍﻝﻤﻴﺩﺍﻨﻴﺔ‪ ،‬ﻤﻊ ﺼﻑ ﺍﻝﺸﻴﻭﺥ ﻭﺍﻝﻘـﻀﺎﺓ ﻭﻁﻠﺒـﺔ ﺍﻝﻌﻠـﻡ ﻭﺍﻝـﺩﻋﺎﺓ‬
‫ﻭﺃﺼﺤﺎﺏ ﺍﻝﻜﻔﺎﺀﺍﺕ ﺍﻝﻤﺨﺘﻠﻔﺔ‪ ،‬ﻓﻜﺎﻥ ﺍﻝﻤﺠﻠﺱ ﺒﺤﻕ ﺼﻭﺭﺓ ﻻﻤﻌﺔ ﻝﻤﺎ ﻴﻌﺭﻑ ﺒﻤﺠﻠـﺱ‬
‫ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ‪ ،‬ﻭﻫﻡ ﺍﻝﺫﻴﻥ ﺘﻨﺘﻬﻲ ﺇﻝﻴﻬﻡ ﺍﻷﻤﻭﺭ ﻤﻥ ﻭﺠﻬﺎﺀ ﺍﻝﻤـﺴﻠﻤﻴﻥ ﻝﺤـﺼﻭل‬
‫ﺍﻝﻘﻭﺓ ﻭﺍﻝﺸﻭﻜﺔ ﻭﺍﻝﻤﻨﻌﺔ ﻝﻬﻡ‪ ،‬ﻭﺍﻝﺩﻝﻴل ﻋﻠﻰ ﺫﻝﻙ ﻫﻭ ﻓﻌل ﺍﻝﺼﺤﺎﺒﺔ ﺭﻀﻲ ﺍﷲ ﻋـﻨﻬﻡ‬
‫ﻋﻨﺩ ﺘﻨﺼﻴﺏ ﻋﺜﻤﺎﻥ ﻋﻠﻰ ﺍﻝﺨﻼﻓﺔ‪ ،‬ﻓﻘﺩ ﺘﻡ ﺍﻷﻤﺭ ﻋﻥ ﻁﺭﻴـﻕ ﻤﺠﻠـﺱ ﻤﻌـﻴﻥ ﻤـﻥ‬
‫ﺍﻝﻤﺘﺸﺎﻭﺭﻴﻥ ﺍﻝﺫﻴﻥ ﺍﻨﺘﻬﺕ ﺇﻝﻴﻬﻡ ﻤﻌﺎﻗﺩ ﺍﻷﻤﻭﺭ‪ ،‬ﺍﺘﻔﻘﻭﺍ ﻋﻠﻰ ﺍﺨﺘﻴﺎﺭ ﻋﺜﻤﺎﻥ ﺨﻠﻴﻔﺔ ﺒﻌـﺩ‬
‫ﻋﻤﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‪.‬‬
‫ﻗﺎل ﺍﻝﻤﺎﻭﺭﺩﻱ ﻓﻲ ﺍﻷﺤﻜﺎﻡ ﺍﻝﺴﻠﻁﺎﻨﻴﺔ ‪:١٠٣‬‬
‫ل ﺍﻝﹾ ِﺈﻤ‪‬ﺎﻤ‪‬ـ ِﺔ ﻓِﻴﻬ‪‬ـﺎ ﻭ‪‬ﺍﻨﹾ ‪‬ﻌﻘﹶـ ‪‬ﺩ‬
‫ل ﺃَﻫ‪ُ ‬‬
‫ﺨَ‬
‫ﻥ ‪ .‬ﹶﻓﻜﹶﺎ ﹶﻨﺕﹾ ﺍﻝﺸﱡﻭﺭ‪‬ﻯ ﺍﱠﻝﺘِﻲ ‪‬ﺩ ﹶ‬
‫ﻋﻔﱠﺎ ‪‬‬
‫ﻥ ‪‬‬
‫ﻥ ﺒ‪ ‬‬
‫ﻋﺜﹾﻤ‪‬ﺎ ‪‬‬
‫" ﹸﺜ ‪‬ﻡ ﺒ‪‬ﺎ ‪‬ﻴ ‪‬ﻊ ‪‬‬
‫ﻥ ﻓِﻴـ ِﻪ‬
‫ﻋﹶﻠﻴ‪‬ﻬ‪‬ﺎ َﺃﺼ‪‬ﻠﹰﺎ ﻓِﻲ ﺍﻨﹾ ِﻌﻘﹶﺎ ِﺩ ﺍﻝﹾ ِﺈﻤ‪‬ﺎ ‪‬ﻤ ِﺔ ﺒِﺎﻝﹾ ‪‬ﻌﻬ‪ِ ‬ﺩ ‪‬ﻭﻓِﻲ ﺍﻨﹾ ِﻌﻘﹶﺎ ِﺩ ﺍﻝﹾ ‪‬ﺒﻴ‪ ‬ﻌ ِﺔ ِﺒﻌ‪‬ـ ‪‬ﺩ ٍﺩ ‪‬ﻴ ﹶﺘﻌ‪‬ـ‪‬ﻴ ‪‬‬
‫ﻉ ‪‬‬
‫ﺍﻝﹾ ِﺈﺠ‪‬ﻤ‪‬ﺎ ‪‬‬
‫‪١٠٣‬‬
‫‪-‬ﺹ)‪ (١٣‬ﻭ ﺍﻷﺤﻜﺎﻡ ﺍﻝﺴﻠﻁﺎﻨﻴﺔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(١٧‬‬

‫‪٥٧‬‬
‫ﻥ‬
‫ل ﺸﹸﻭﺭ‪‬ﻯ ﻓِﻲ ﺍﺜﹾ ﹶﻨﻴ‪ِ ‬‬
‫ﻕ ‪‬ﺒﻴ‪‬ﻥ‪َ ‬ﺃﻥ‪ ‬ﹸﺘﺠ‪ ‬ﻌ َ‬
‫ل ﻭ‪‬ﺍﻝﹾ ‪‬ﻌﻘﹾ ِﺩ ‪ ،‬ﹶﻓﻠﹶﺎ ﹶﻓﺭ‪ ‬ﹶ‬
‫ﺤﱢ‬
‫ل ﺍﻝﹾ ‪‬‬
‫ﺤ ِﺩ ِﻫﻡ‪ ‬ﺒِﺎﺨﹾ ِﺘﻴ‪‬ﺎ ِﺭ َﺃﻫ‪ِ ‬‬
‫ﺍﻝﹾ ِﺈ ‪‬ﻤﺎ ‪‬ﻤ ﹸﺔ ِﻝ َﺄ ‪‬‬
‫ﻋ ‪‬ﺩﺩ‪‬ﺍ ‪‬ﻤﺤ‪‬ﺼ‪‬ﻭﺭ‪‬ﺍ ‪." .‬‬
‫َﺃﻭ‪َ ‬ﺃﻜﹾ ﹶﺜ ‪‬ﺭ ﺇﺫﹶﺍ ﻜﹶﺎﻨﹸﻭﺍ ‪‬‬
‫ﻭﻝﻭ ﺩﻗﻘﻨﺎ ﺍﻝﻨﻅﺭ ﻓﻲ ﺃﻭﺼﺎﻑ ﺍﻝﻤﺠﻠﺱ ﻭﺤﻘﻴﻘﺘﻪ ﻝﺭﺃﻴﻨﺎﻩ ﻤﻨﺴﺠﻤ ﹰﺎ ﻤﻊ ﺸﺭﻭﻁ ﺃﻫل ﺍﻝﺤل‬
‫ل ﻭﻋﻘﺩ ﻓﻲ ﻫﺫﺍ ﺍﻝﻭﻗﺕ‪.‬‬
‫ﻭﺍﻝﻌﻘﺩ ﻭﺃﻭﺼﺎﻓﻬﻡ ﺍﻝﻤﻌﺘﺒﺭﺓ‪ ،‬ﺇﻥ ﻝﻡ ﻨﻘل ﻻ ﻨﻌﻠﻡ ﻏﻴﺭﻩ ﺃﻫل ﺤ ﱟ‬
‫ﻗﺎل ﺍﻝﻤﺎﺭﻭﺩﻱ ﻓﻲ ﺍﻷﺤﻜﺎﻡ ﺍﻝﺴﻠﻁﺎﻨﻴﺔ ‪:١٠٤‬‬
‫ﻁﻬ‪‬ﺎ ‪.‬‬
‫ﺸﺭ‪‬ﻭ ِ‬
‫ﺤ ‪‬ﺩﻫ‪‬ﺎ ﺍﻝﹾ ‪‬ﻌﺩ‪‬ﺍﹶﻝ ﹸﺔ ﺍﻝﹾﺠ‪‬ﺎ ِﻤ ‪‬ﻌ ﹸﺔ ِﻝ ﹸ‬
‫ﻁ ﺍﻝﹾ ‪‬ﻤﻌ‪ ‬ﹶﺘ ‪‬ﺒ ‪‬ﺭ ﹸﺓ ﻓِﻴ ِﻬﻡ‪ ‬ﹶﺜﻠﹶﺎ ﹶﺜﺔﹲ ‪َ :‬ﺃ ‪‬‬
‫ﺸﺭ‪‬ﻭ ﹸ‬
‫ل ﺍﻝِﺎﺨﹾ ِﺘﻴ‪‬ﺎ ِﺭ ﻓﹶﺎﻝ ﱡ‬
‫ﹶﻓ َﺄﻤ‪‬ﺎ َﺃﻫ‪ُ ‬‬
‫ﻁ‬
‫ﺸﺭ‪‬ﻭ ِ‬
‫ﻋﻠﹶـﻰ ﺍﻝـ ﱡ‬
‫ﻕ ﺍﻝﹾ ِﺈﻤ‪‬ﺎﻤ‪‬ـ ﹶﺔ ‪‬‬
‫ﺤﱡ‬
‫ل ِﺒ ِﻪ ﺇﻝﹶﻰ ‪‬ﻤﻌ‪ِ ‬ﺭ ﹶﻓ ِﺔ ‪‬ﻤﻥ‪ ‬ﻴﺴ‪‬ﺘﹶ ِ‬
‫ﺼُ‬
‫ﻭ‪‬ﺍﻝﺜﱠﺎﻨِﻲ ‪ :‬ﺍﻝﹾ ِﻌﻠﹾ ‪‬ﻡ ﺍﱠﻝﺫِﻱ ‪‬ﻴ ﹶﺘ ‪‬ﻭ ‪‬‬
‫ﺍﻝﹾ ‪‬ﻤﻌ‪ ‬ﹶﺘ ‪‬ﺒ ‪‬ﺭ ِﺓ ﻓِﻴﻬ‪‬ﺎ ‪.‬‬
‫ﺢ ‪‬ﻭ ِﺒﺘﹶـﺩ‪‬ﺒِﻴ ِﺭ‬
‫ﻥ ﺇﻝﹶﻰ ﺍﺨﹾ ِﺘﻴ‪‬ﺎ ِﺭ ‪‬ﻤﻥ‪ ‬ﻫ ‪‬ﻭ ﻝِﻠﹾ ِﺈﻤ‪‬ﺎﻤ‪‬ـ ِﺔ َﺃﺼ‪‬ـﹶﻠ ‪‬‬
‫ﺤﻜﹾ ‪‬ﻤ ﹸﺔ ﺍﻝﹾ ‪‬ﻤ َﺅ ‪‬ﺩﻴ‪‬ﺎ ِ‬
‫ﻱ ﻭ‪‬ﺍﻝﹾ ِ‬
‫ﺙ ‪ :‬ﺍﻝ ‪‬ﺭﺃْ ‪‬‬
‫ﻭ‪‬ﺍﻝﺜﱠﺎِﻝ ﹸ‬
‫ﻑ‬
‫ﺢ َﺃﻗﹾ ‪‬ﻭ ‪‬ﻡ ‪‬ﻭَﺃﻋ‪ ‬ﺭ ﹸ‬
‫ﺍﻝﹾ ‪‬ﻤﺼ‪‬ﺎِﻝ ِ‬
‫ﻭﻗﺎل ﺍﻝﻘﻠﻘﺸﻨﺩﻱ ﻓﻲ ﻤﺂﺜﺭ ﺍﻷﻨﺎﻗﺔ ‪:١٠٥‬‬
‫"ﻭﺍﻝﺜﺎﻤﻥ ﻭﻫﻭ ﺍﻷﺼﺢ ﻋﻨﺩ ﺃﺼﺤﺎﺒﻨﺎ ﺍﻝﺸﺎﻓﻌﻴﺔ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻡ‪ ،‬ﺃﻨﻬﺎ ﺘﻨﻌﻘﺩ ﺒﻤﻥ ﺘﻴﺴﺭ‬
‫ﺤﻀﻭﺭﻩ ﻭﻗﺕ ﺍﻝﻤﺒﺎﻴﻌﺔ ﻓﻲ ﺫﻝﻙ ﺍﻝﻤﻭﻀﻊ ﻤﻥ ﺍﻝﻌﻠﻤﺎﺀ ﻭﺍﻝﺭﺅﺴﺎﺀ ﻭﺴﺎﺌﺭ ﻭﺠﻭﻩ ﺍﻝﻨﺎﺱ‬
‫ﺍﻝﻤﺘﺼﻔﻴﻥ ﺒﺼﻔﺎﺕ ﺍﻝﺸﻬﻭﺩ ﺤﺘﻰ ﻝﻭ ﺘﻌﻠﻕ ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﺒﻭﺍﺤﺩ ﻤﻁﺎﻉ ﻜﻔﻰ"‪ ،‬ﺍﻨﺘﻬﻰ‪.‬‬
‫ﻭﻗﺎل ﺃﺒﻭ ﺍﻝﻤﻌﺎﻝﻲ ﺍﻝﺠﻭﻴﻨﻲ ﻓﻲ ﻏﻴﺎﺙ ﺍﻷﻤﻡ ‪:١٠٦‬‬
‫" ﻓﺄﻤﺎ ﻝﻭ ﻓﺭﺽ ﺭﺠل ﻋﻅﻴﻡ ﺍﻝﻘﺩﺭ ﺭﻓﻴﻊ ﺍﻝﻤﻨﺼﺏ ﺜﻡ ﺼﺩﺭﺕ ﻤﻨﻪ ﺒﻴﻌﺔ ﻝﺼﺎﻝﺢ ﻝﻬـﺎ‬
‫ﺴﺭﺍ ﻭﺘﺄﻜﺩﺕ ﺍﻹﻤﺎﻤﺔ ﺒﻬﺫﺍ ﺍﻝﺴﺒﺏ ﺒﺎﻝﺸﻭﻜﺔ ﺍﻝﻌﻅﻤﻰ ﻓﻠـﺴﺕ ﺃﺭﻯ ﺇﺒﻁـﺎل ﺍﻹﻤﺎﻤـﺔ‬
‫ﻭﺍﻝﺤﺎﻝﺔ ﻫﺫﻩ ﻗﻁﻌﺎ ﻭﻝﻜﻥ ﺍﻝﻤﺴﺄﻝﺔ ﻤﻅﻨﻭﻨﺔ ﻤﺠﺘﻬﺩ ﻓﻴﻬﺎ ﻭﻤﻌﻅﻡ ﻤﺴﺎﺌل ﺍﻹﻤﺎﻤﺔ ﻋﺭﻴـﺔ‬
‫ﻋﻥ ﻤﺴﺎﻝﻙ ﺍﻝﻘﻁﻊ ﺨﻠﻴﺔ ﻋﻥ ﻤﺩﺍﺭﻙ ﺍﻝﻴﻘﻴﻥ ﺍﻨﺘﻬﻰ "‪ ،‬ﺍﻨﺘﻬﻰ‪.‬‬
‫ﻭﺇﺫﺍ ﻜﺎﻥ ﺍﻷﻤﺭ ﻜﺫﻝﻙ ﻓﻤﺠﻠﺱ ﺍﻝﺸﻭﺭﻯ ﻫﻭ ﺍﻷﺤﻕ ﻓﻲ ﺘﻨـﺼﻴﺏ ﺍﻹﻤﺎﻤـﺔ ﻭﺇﻋـﻼﻥ‬
‫ﺍﻝﺩﻭﻝﺔ ﻭﺍﻹﻤﺴﺎﻙ ﺒﺯﻤﺎﻤﻬﺎ ﻭﻤﻘﺎﻝﺩ ﺴﻴﺎﺩﺘﻬﺎ‪ ،‬ﻓﻜﻼﻡ ﺃﻫل ﺍﻝﻌﻠﻡ ﻴﻨﺹ ﻋﻠﻰ ﻓﺭﻀﻴﺔ ﺭﺠل‬
‫ﻭﺍﺤﺩ ﺭﻓﻴﻊ ﺍﻝﻘﺩﺭ ﺘﺼﺩﺭ ﻤﻨﻪ ﺍﻝﺒﻴﻌﺔ ﻝﻤﺘﺄﻫل ﻝﻺﻤﺎﻤﺔ ﻓﺘﺘﺄﻜﺩ ﺒﺫﻝﻙ ﺍﻹﻤﺎﻤـﺔ ﻭﺘﺘﺄﺼـل‬

‫‪١٠٤‬‬
‫‪-‬ﺹ )‪ (٦‬ﻭ ﺍﻷﺤﻜﺎﻡ ﺍﻝﺴﻠﻁﺎﻨﻴﺔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٤‬‬
‫‪١٠٥‬‬
‫‪-‬ﺹ )‪ (٤٢/١‬ﻭ ﻤﺂﺜﺭ ﺍﻹﻨﺎﻓﺔ ﻓﻲ ﻤﻌﺎﻝﻡ ﺍﻝﺨﻼﻓﺔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٢٣‬‬
‫‪١٠٦‬‬
‫‪ -‬ﺹ )‪ (٥٩‬ﻭ ﻏﻴﺎﺙ ﺍﻷﻤﻡ ﻓﻲ ﺍﻝﺘﻴﺎﺙ ﺍﻝﻅﻠﻡ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٢٩‬‬

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‫ﺃﺭﻜﺎﻨﻬﺎ‪ ،‬ﻓﻜﻴﻑ ﻭﻤﺠﻠﺴﻨﺎ ﺤﻔﻴﻑ ﺒﺄﻤﺜﺎل ﻫﺅﻻﺀ ﻤﻥ ﺃﻓﺎﻀل ﺍﻝﻤﺴﻠﻤﻴﻥ ﻭﺨﻴـﺭﺘﻬﻡ ﻤـﻥ‬
‫ﺃﻫل ﺍﻝﺒﺫل ﻭﺍﻝﺠﻬﺎﺩ ﻭﺍﻝﺘﻀﺤﻴﺔ ﻭﺤﺴﻥ ﺍﻝﺒﻼﺀ‪.‬‬
‫ﻭﺍﻝﻤﻨﺼﻑ ﺍﻝﻤﺘﺄﻤل ﻓﻲ ﺃﺤﻭﺍل ﺍﻝﻤﺠﻠﺱ ﻭﻤﺴﻴﺭﺘﻪ ﺍﻝﻁﻴﺒﺔ ﻋﻠﻡ ﺒﻴﻘﻴﻥ ﺃﻥ ﺭﻭﺍﺩﻩ ﻫﻡ ﺃﻫل‬
‫ﺍﻝﻌﺩل ﺍﻝﻤﺸﺭﻭﻁﻴﻥ ﻓﻲ ﺃﻭﺼﺎﻑ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﺍﻝﺫﻴﻥ ﻝﻬﻡ ﺍﻻﺨﺘﻴﺎﺭ ﻋﻨﺩ ﺘﻨـﺼﻴﺏ‬
‫ﺍﻹﻤﺎﻡ‪ ،‬ﺒل ﻝﻭ ﻝﻡ ﻴﻜﻥ ﻓﻲ ﺘﻌﺩﻴﻠﻬﻡ ﺇﻻ ﺘﺼﺩﺭﻫﻡ ﻝﺠﻬﺎﺩ ﺍﻝﻐـﺯﻭ ﺍﻝـﺼﻠﻴﻴﺒﻲ ﻭﺃﻋﻭﺍﻨـﻪ‬
‫ﺍﻝﻤﺭﺘﺩﻴﻥ ﻭﻤﺤﻕ ﻤﺅﺍﻤﺭﺍﺘﻬﻡ ﻭﻤﺨﻁﻁﺎﺘﻬﻡ ﻓﻲ ﺍﻝﻤﻨﻁﻘﺔ ﻝﻜﺎﻥ ﺫﻝﻙ ﻜﺎﻓﻴﺎ‪ ،‬ﻜﻴـﻑ ﻭﻫـﻡ‬
‫ﺃﻫل ﺍﻝ ‪‬ﺩﻴ‪‬ﻥ ﻭﺍﻝﺸﺭﻴﻌﺔ ﻭﺃﻨﺼﺎﺭ ﺍﻝﺘﻭﺤﻴﺩ ﻭﺩﻋﺎﺓ ﺍﻝﺴﻨﺔ‪.‬‬
‫ﻫﺫﺍ ﻭﻤﻤﺎ ﻻ ﻴﻨﺴﺎﻩ ﺍﻝﺘﺎﺭﻴﺦ‪ ،‬ﻭﻻ ﻴﺘﻐﺎﻓﻠﻪ‪ ،‬ﺃﻥ ﺍﻝﻤﺠﻠﺱ ﻜﻤﺎ ﻫﻭ ﻤﻌﻠﻭﻡ ﻗﺎﻡ ﻋﻠﻰ ﺃﺴـﺎﺱ‬
‫ﺍﻝﺸﻭﺭﻯ ﻭﺘﺒﺎﺩل ﺍﻝﺠﻬﻭﺩ ﻭﺍﻝﺨﺒﺭﺍﺕ‪ ،‬ﻭﺘﺤﻘﻴﻕ ﻨﺴﻕ ﻤﻔﻘﻭﺩ ﻤـﻥ ﺍﻝﺘﻌـﺎﻭﻥ ﺍﻝـﺸﺭﻋﻲ‬
‫ﻭﺍﻝﺘﻜﺎﻓل ﺍﻹﺴﻼﻤﻲ ﺍﻝﺫﻱ ﻨﺩﺭ ﻭﺠﻭﺩﻩ ﻓﻲ ﺍﻝﻅﺭﻭﻑ ﺍﻝﺤﺎﻝﻜﺔ ﺍﻝﺘـﻲ ﺘﺤﻴـﻕ ﺒـﺎﻝﻌﺭﺍﻕ‬
‫ﻭﺃﻫﻠﻪ‪ ،‬ﻭﻝﻡ ﻴﻤﺽ ﺍﻝﻤﺠﻠﺱ ﺨﻁﻭﺍﺕ ﻓﻲ ﻁﺭﻴﻘﻪ ﺤﺘﻰ ﺃﻋﻠﻥ ﻋﻠﻰ ﻤـﻸ ﻤـﻥ ﺍﻝﻨـﺎﺱ‬
‫ﺩﻋﻭﺘﻪ ﺍﻝﻜﺭﻴﻤﺔ ﻝﻭﺠﻬﺎﺀ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻝﻌﺭﺍﻕ ﻤﻥ ﺍﻝﻌﻠﻤﺎﺀ ﻭﺍﻝﻔﻀﻼﺀ ﻭﻗـﺎﺩﺓ ﺍﻝﺠﻬـﺎﺩ‬
‫ﻭﺍﻝﻔﺼﺎﺌل ﻝﻼﻨﻀﻤﺎﻡ ﺇﻝﻰ ﺒﺎﺤﺔ ﺍﻝﻤﺠﻠﺱ ﺍﻝﻤﺒﺎﺭﻜﺔ‪ ،‬ﻭﻜﺎﻥ ﺫﻝﻙ ﺘﻭﺜﻴﻘ ﹰﺎ ﻋﻠﻰ ﻝﺴﺎﻥ ﺍﻝﺸﻴﺦ‬
‫ﺍﻷﺭﻴﺏ ﻭﺍﻝﻘﺎﺌﺩ ﺍﻝﺼﻨﺩﻴﺩ ﺸﻴﺨﻨﺎ ﻭﺤﺒﻴﺒﻨﺎ ﺃﺒﻲ ﻤﺼﻌﺏ ﺍﻝﺯﺭﻗﺎﻭﻱ ﺘﻘﺒﻠﻪ ﺍﷲ ﻓﻲ ﺍﻝﺸﻬﺩﺍﺀ‬
‫ﻭﺠﻤﻌﻨﺎ ﻭﺇﻴﺎﻩ ﻓﻲ ﺠﻨﺎﺘﻪ ﺁﻤﻴﻥ‪ ،‬ﻭﻜﺎﻥ ﻤﻥ ﻝﻁﺎﺌﻑ ﺍﻝﺘﻨﺒﻴﻪ ﻜﻼﻡ ﺍﻝﺸﻴﺦ ﺭﺤﻤﻪ ﺍﷲ ﻋﻠـﻰ‬
‫ﺃﻥ ﺍﻝﻤﺠﻠﺱ ﺴﻴﻜﻭﻥ ﺒﺎﺩﺭﺓ ﺨﻴﺭ‪ ،‬ﻭﻨﻭﺍﺓ ﺯﺭﻉ ﻁﻴﺏ ﻝﺩﻭﻝﺔ ﺇﺴﻼﻤﻴﺔ ﻗﺎﺩﻤﺔ ﻤﻊ ﺍﻷﻴـﺎﻡ‪،‬‬
‫ﻭﻫﺫﺍ ﻤﺎ ﻜﺎﻥ ﺒﺎﻝﻔﻌل ﻓﺎﻝﺯﺭﻉ ﺁﺘﻰ ﺃﻜﻠﻪ ﻓﻲ ﻭﻗﺘﻨﺎ ﻫﺫﺍ‪ . . .‬ﻭﻁﺎﺒﺕ ﺜﻤﺎﺭﻩ ﻋﻠـﻰ ﺃﺒﻨـﺎ‬
‫ﺍﻹﺴﻼﻡ ﻭﺍﻝﺠﻬﺎﺩ‪ ،‬ﻓﺎﻝﻤﺠﻠﺱ ﻤﻨﺫ ﺒﺩﺍﻴﺘﻪ ﺤﻘﻕ ﻓﻲ ﻤﺴﻴﺭﺘﻪ ﻤﺎ ﻝﻡ ﻴﺤﻘﻘﻪ ﺍﻝﻜﺜﻴﺭﻭﻥ ﻤﻤـﻥ‬
‫ﻴﻌﻤﻠﻭﻥ ﻓﻲ ﺍﻝﺴﺎﺤﺔ‪ ،‬ﻓﻘﺩ ﺃﺜﺒﺕ ﺒﺠﺩﺍﺭﺓ ﻗﺩﺭﺘﻪ ﻋﻠﻰ ﺘﺠﺎﻭﺯ ﺤـﺩﻭﺩ ﺍﻝﻬـﻭﻯ ﻭﺍﻷﻨـﺎ‪،‬‬
‫ﻭﺘﺨﻁﻰ ﺒﺼﺩﻕ ﺍﻝﻨﻭﺍﻴﺎ ﻭﺴﻼﻤﺔ ﺍﻝﺼﺩﻭﺭ ﻭﺜﺒﺎﺕ ﺍﻝﻐﺎﻴﺎﺕ ﺍﻝﻌﻭﺍﺌﻕ ﺍﻝﺘﻲ ﺃﻤﺎﻤـﻪ ﻤـﻥ‬
‫ﻼ‬
‫ﺍﻝﺤﻅﻭﻅ ﻭﺍﻝﺭﻴﺎﺴﺎﺕ ﻭﺍﻝﻤﻨﺎﺼﺏ‪ ،‬ﻓﻨﺠﺢ ﻓﻲ ﺫﻝﻙ ﺃﻴﻤﺎ ﻨﺠﺎﺡ ﻭﺍﻨﺸﻕ ﻝﻪ ﺍﻝﻁﺭﻴﻕ ﻤﺠﹼﻠ ﹰ‬
‫ﺒﺄﻋﻼﻡ ﺍﻝﻨﺼﺭ ﻭﺃﻫﺎﺯﻴﺞ ﺍﻝﻅﻔﺭ ﻭﷲ ﺍﻝﻔﻀل ﻭﺍﻝﻤﻨﺔ‪.‬‬
‫ﻭﺍﻝﺸﺎﻫﺩ ﻤﻥ ﺍﻝﻜﻼﻡ ﺃﻥ ﺍﻝﻤﺠﻠﺱ ﻗﺩ ﺩﻋﺎ ﺍﻝﻭﺠﻬﺎﺀ ﻭﻤﻥ ﻴﺼﻠﺤﻭﺍ ﺃﻥ ﻴﻜﻭﻨﻭﺍ ﻓﻲ ﻤﻭﻀﻊ‬
‫ﺍﻝﺸﻭﺭﻯ ﻤﻥ ﺃﻫل ﺍﻝﻌﺭﺍﻕ ﻝﻼﻨﻀﻤﺎﻡ ﻭﺍﻝﺘﻭﺤﺩ‪ ،‬ﻭﻜـﺎﻥ ﺁﺨـﺭ ﺍﻝﺨﻁـﻭﺍﺕ ﺍﻝﻤﺒﺎﺭﻜـﺔ‬
‫ﺍﻹﻋﻼﻥ ﻋﻥ ﺘﺸﻜﻴل ﺤﻠﻑ ﺍﻝﻤﻁﻴﺒﻴﻥ ﻭﺍﻝﺫﻱ ﺩﻋﺎ ﺍﻝﻭﺠﻬﺎﺀ ﻭﺍﻝﻔﻀﻼﺀ ﻤﻥ ﺃﻫل ﺍﻝﻌﺭﺍﻕ‬
‫ﻤﻥ ﺍﻝﻌﻠﻤﺎﺀ ﻭﺭﺅﺴﺎﺀ ﺍﻝﻌﺸﺎﺌﺭ ﻭﻗﺎﺩﺓ ﺍﻝﺠﻬﺎﺩ ﻭﺍﺴﺘﺠﺎﺏ ﻤﻥ ﺍﺴـﺘﺠﺎﺏ ﻭﻜـﺎﻨﻭﺍ ﺨﻴـﺭﹰﺍ‬

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‫ﻭﺒﺭﻜﺔ‪ ،‬ﻭﻤﻥ ﻝﻡ ﻴﻔﻌل ﻓﻭﺯﺭﻩ ﺒﻴﻥ ﻜﺘﻔﻴﻪ ﻝﻴﺱ ﻝﻪ ﻤﻥ ﺍﻝﺤﻤل ﻨﺼﻴﺏ‪ ،‬ﻭﻝﻴﺱ ﻝﻪ ﻤﺴﺎﻍ‬
‫ﻤﻘﺒﻭل ﻓﻲ ﺘﺄﺨﺭﻩ ﻭﺍﻨﻜﻔﺎﺀﻩ ﻋﻥ ﺍﻻﺠﺘﻤﺎﻉ ﻭﺍﻝﺘﺂﻝﻑ ﺍﻝﺫﻱ ﻴﻁﻠﺒﻪ ﺍﻝﺸﺭﻉ ﻭﻴﺤﺙ ﻋﻠﻴـﻪ‬
‫ﺒﻜل ﺴﺒﻴل‪ ،‬ﻤﻊ ﻭﺠﻭﺩ ﻤﺎ ﻴﻤﻜﻥ ﺃﻥ ﻴﻜﻭﻥ ﺭﺍﺒﻁﺔ ﻴﻠﺘﺤﻡ ﻤﻥ ﺨﻼﻝﻬﺎ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘـﺩ‬
‫ﻭﺘﻠﺘﺌﻡ ﺼﻔﻭﻓﻬﻡ‪.‬‬
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‫ﺜﺎﻝﺜ ﹰﺎ‪ :‬ﻤﺠﻠﺱ ﺍﻝﺸﻭﺭﻯ ﻭﻤﻥ ﺜﻡ ﺤﻠﻑ ﺍﻝﻤﻁﻴﺒﻴﻥ ﻤﺘﺄﻫـل ﻹﻋـﻼﻥ ﺍﻝﺩﻭﻝـﺔ ﻝﻔﻘـﺩﺍﻥ‬
‫ﺍﻝﻤﺘﺄﻫﻠﻴﻥ ﺃﻭ ﻝﺘﺄﺨﺭﻫﻡ ﻋﻥ ﺘﻨﺼﻴﺒﻬﺎ‪:‬‬
‫ﻭﻫﺫﺍ ﻫﻭ ﻭﺍﻗﻊ ﺍﻝﺤﺎل‪ ،‬ﻓﺎﻝﻜﺜﻴﺭ ﻤﻥ ﺍﻝﻤﻨﺘﺴﺒﻴﻥ ﻷﻫل ﺍﻝـﺴﻨﺔ‪ ،‬ﻴﻠﻬﺜـﻭﻥ ﻭﺭﺍﺀ ﺠﻬـﻭﺩ‬
‫ﻀﺎﺌﻌﺔ ﻜﺴﺭﺍﺏ ﺒﻘﻴﻌﺔ ﻴﺤﺴﺒﻪ ﺍﻝﻅﻤﺂﻥ ﻤﺎ ‪‬ﺀ ﺤﺘﻰ ﺇﺫﺍ ﺠﺎﺀﻩ ﻝﻡ ﻴﺠﺩﻩ ﺸﻴﺌﺎﹰ‪ ،‬ﻓﺭﻏﻡ ﺘﻨﻁـﻊ‬
‫ﺍﻝﻜﺜﻴﺭﻴﻥ ﻤﻥ ﻤﺤﺘﺭﻓﻲ ﺍﻝﺴﻴﺎﺴﺔ ﻭﺨﺩﺍﻤﻴﻬﺎ ﻤﻥ ﺇﻤﻜﺎﻨﻴﺔ ﺍﻝﻭﺼﻭل ﻝﺤﻠﻭل ﺘﺤﻘﻕ ﻨﺠﺎﺤﺎﺕ‬
‫ﻭﻤﻜﺎﺴﺏ ﻷﻫل ﺍﻝﺴﻨﺔ ﻓﻲ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﻭﺇﻤﻼﺀﻫﻡ ﻋﻠﻰ ﺍﻝﻤﺴﺎﻤﻊ ﺍﻝﻜﺜﻴـﺭ ﻤـﻥ ﺍﻝـﺼﺨﺏ‬
‫ﻭﺍﻷﻏﻠﻭﻁﺎﺕ ﺍﻝﺘﻲ ﻻ ﺘﻨﻔﻕ ﺇﻻ ﻓﻲ ﺴﻭﻕ ﺍﻝﺘﻠﺒﻴﺱ ﻭﺍﻝﺘﺩﻝﻴﺱ‪ ،‬ﻭﺍﺤﺘﻴﺎﻝﻬﻡ ﻋﻠـﻰ ﺃﺒﻨـﺎﺀ‬
‫ﺍﻷﻤﺔ ﻭﺇﻴﻘﺎﻉ ﺍﻝﻜﺜﻴﺭ ﻤﻨﻬﻡ ﻓﻲ ﻓﺦ ﺍﻻﻨﺘﺨﺎﺒﺎﺕ ﻭﺭﻜﺱ ﺍﻝﺒﺭﻝﻤﺎﻨﺎﺕ‪ ،‬ﺜﻡ ﻫﻡ ﻝـﻡ ﻴﺠﻨـﻭﺍ‬
‫ﺸﻴﺌ ﹰﺎ ﻤﻥ ﻭﺭﺍﺀ ﺫﻝﻙ‪ ،‬ﺒل ﻫﻡ ﻓﻲ ﺤﻀﻴﺽ ﻤﺴﺘﻤﺭ‪ ،‬ﻭﺯﺍﺩ ﻓﻲ ﺍﻝﻁﻴﻥ ﺒﻠـﺔ ﺃﻥ ﻤﻼﻤـﺢ‬
‫ﺍﻝﺘﻘﻬﻘﺭ ﺒﺩﺕ ﺒﺎﻝﻅﻬﻭﺭ ﻋﻠﻰ ﺒﻌﺽ ﺍﻝﻁﻭﺍﺌﻑ ﻭﺍﻝﺠﻤﺎﻋﺎﺕ ﺍﻝﻤﻨﺘـﺴﺒﺔ ﻝﻠﺠﻬـﺎﺩ ﺃﻭ ﻤـﺎ‬
‫ﻴﺴﻤﻭﻨﻪ ﺒﺎﻝﻤﻘﺎﻭﻤﺔ‪ ،‬ﻓﻘﺩ ﺼﺭﺡ ﺒﻌﻀﻬﻡ ـ ﺍﻝﺠﻴﺵ ﺍﻹﺴﻼﻤﻲ _ ﺃﻨﻪ ﻋﻠـﻰ ﺍﺴـﺘﻌﺩﺍﺩ‬
‫ﻝﻠﺘﻔﺎﻭﺽ ﻤﻊ ﺍﻷﻤﺭﻴﻜﺎﻥ ﺘﺤﺕ ﺸﺭﻭﻁ ﻤﻌﻠﻨﺔ ﺃﻭ ﻏﻴﺭ ﻤﻌﻠﻨﺔ‪ ،‬ﻓﺎﻷﻤﺭ ﺍﻝﻤﺘﺄﻜﺩ ﺃﻥ ﺍﻝﺫﻴﻥ‬
‫ﻴﻌﻤﻠﻭﻥ ﻓﻲ ﺍﻝﺴﺎﺤﺔ ﺘﺄﺨﺭﻭﺍ ﻋﻥ ﺘﻨﺼﻴﺏ ﺍﻝﺩﻭﻝﺔ ﺇﻤﺎ ﻝﺘﻘﺼﻴﺭﻫﻡ ﻓﻲ ﺫﻝﻙ ﺃﻭ ﻝﻘﺼﻭﺭﻫﻡ‬
‫ﻋﻥ ﺃﺩﺍﺀ ﻤﻬﺎﻤﻬﺎ ﻭﺒﻠﻭﻍ ﻤﺭﺘﺒﺘﻬﺎ ﻓﻲ ﺍﻝﻤﻨﻌﺔ ﻭﺍﻝﺸﻭﻜﺔ ﺍﻝﺘﻲ ﻫﻲ ﻗﺎﻋﺩﺓ ﺍﻹﻤﺎﻤﺔ‪ ،‬ﻭﻗـﺩ‬
‫ﺴﺒﻕ ﻜﻼﻡ ﺃﺒﻲ ﺍﻝﻤﻌﺎﻝﻲ ﺍﻝﺠﻭﻴﻨﻲ ﺤﻭل ﺘﺄﺨﺭ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﻋﻥ ﻫﺫﺍ ﺍﻝﻭﺍﺠﺏ ﻓﻘﺎل‪:‬‬
‫"ﻭﻨﺤﻥ ﻨﻘﻭل ﻓﻴﻪ ﺇﻥ ﻗﺼﺭ ﺍﻝﻌﺎﻗﺩﻭﻥ ﻭﺃﺨﺭﻭﺍ ﺘﻘﺩﻴﻡ ﺇﻤﺎﻡ ﻭﻁﺎﻝﺕ ﺍﻝﻔﺘـﺭﺓ ﻭﺘﻤـﺎﺩﺕ‬
‫ﺍﻝﻌﺴﺭﺓ ﻭﺍﻨﺘﺸﺭﺕ ﺃﻁﺭﺍﻑ ﺍﻝﻤﻤﻠﻜﺔ ﻭﻅﻬﺭﺕ ﺩﻭﺍﻋﻲ ﺍﻝﺨﻠل‪ ،‬ﻓﺘﻘﺩﻡ ﺼـﺎﻝﺢ ﻝﻺﻤﺎﻤـﺔ‬
‫ﻻ ﻀﻡ ﺍﻝﻨﺸﺭ ﻭﺭﺩ ﻤﺎ ﻅﻬﺭ ﻤﻥ ﺩﻭﺍﻋﻲ ﺍﻝﻐﺭﺭ‪ ،‬ﻓﺈﺫﺍ ﺍﺴـﺘﻅﻬﺭ‬
‫ﺩﺍﻋﻴ ﹰﺎ ﺇﻝﻰ ﻨﻔﺴﻪ ﻤﺤﺎﻭ ﹰ‬
‫ﺒﺎﻝﻌﺩﺓ ﺍﻝﺘﺎﻤﺔ ﻤﻥ ﻭﺼﻔﻨﺎﻩ ﻓﻅﻬﻭﺭﻩ ﻫﺫﺍ ﻻ ﻴﺤﻤل ﻋﻠﻰ ﺍﻝﻔﺴﻭﻕ ﻭﺍﻝﻌﺼﻴﺎﻥ ﻭﺍﻝﻤﺭﻭﻕ‪،‬‬

‫‪٦٠‬‬
‫ﻓﺈﺫﺍ ﺠﺭﻯ ﺫﻝﻙ ﻭﻜﺎﻥ ﻴﺠﺭ ﺼﺭﻓﻪ ﻭﻨﺼﺏ ﻏﻴﺭﻩ ﻓﺘﻨ ﹰﺎ ﻭﺃﻤﻭﺭﹰﺍ ﻤﺤﺫﻭﺭﺓ‪ ،‬ﻓﺎﻝﻭﺠـﻪ ﺃﻥ‬
‫‪١٠٧‬‬
‫ﻴﻭﺍﻓﻕ ﻭﻴﻠﻘﻲ ﺇﻝﻴﻪ ﺍﻝﺴﻠﻡ ﻭﺘﺼﻔﻕ ﻝﻪ ﺃﻴﺩﻱ ﺍﻝﻌﺎﻗﺩﻴﻥ"‪.‬‬
‫ﻝﺫﻝﻙ ﻓﺎﻝﺤل ﺍﻝﺸﺭﻋﻲ ﻝﻬﺫﺍ ﺍﻝﻭﺍﻗﻊ ﻫﻭ ﺍﻝﻤﺴﺎﺭﻋﺔ ﻓﻲ ﺃﺩﺍﺀ ﺍﻝﻭﺍﺠﺏ ﺍﻝﺸﺭﻋﻲ ﻓﻲ ﺇﻗﺎﻤﺔ‬
‫ﺍﻝﺩﻭﻝﺔ ﺒﺎﻝﺠﻬﺩ ﺍﻝﻤﻤﻜﻥ ﻭﺍﻝﻤﺴﺘﻁﺎﻉ ﻭﻭﻓﻘ ﹰﺎ ﻝﻠﻅﺭﻭﻑ ﺍﻝﺘـﻲ ﺘـﺅﻤﻥ ﺃﻤﺜـل ﺍﻝﻤﻭﺠـﻭﺩ‬
‫ﻁﻌ‪‬ﹸﺘﻡ‪ ‬ﻭ‪‬ﺍﺴ‪‬ـ ‪‬ﻤﻌ‪‬ﻭﺍ ‪‬ﻭَﺃﻁِﻴﻌ‪‬ـﻭﺍ‬
‫ﻼ ﺒﻘﻭل ﺍﷲ ﻋﺯ ﻭﺠل‪} :‬ﻓﹶﺎﱠﺘﻘﹸﻭﺍ ﺍﻝﱠﻠ ‪‬ﻪ ﻤ‪‬ﺎ ﺍﺴ‪‬ـ ﹶﺘ ﹶ‬
‫ﻭﺃﺼﻠﺤﻪ ﻋﻤ ﹰ‬
‫ﻥ{ )‪ (١٦‬ﺴﻭﺭﺓ ﺍﻝﺘﻐﺎﺒﻥ‬
‫ﻙ ‪‬ﻫ ‪‬ﻡ ﺍﻝﹾ ‪‬ﻤﻔﹾِﻠﺤ‪‬ﻭ ‪‬‬
‫ﺴ ِﻪ ﹶﻓُﺄﻭ‪‬ﹶﻝ ِﺌ ‪‬‬
‫ﺢ ﹶﻨﻔﹾ ِ‬
‫ﺸ‪‬‬‫ﻕ ﹸ‬
‫ﺴ ﹸﻜﻡ‪ ‬ﻭﻤ‪‬ﻥ ﻴ‪‬ﻭ ﹶ‬
‫ﺨﻴ‪‬ﺭ‪‬ﺍ ﱢﻝﺄَﻨ ﹸﻔ ِ‬
‫‪‬ﻭﺃَﻨ ِﻔﻘﹸﻭﺍ ﹶ‬
‫ﻻ‬
‫ﺴ ‪‬ﺒﺕﹾ ‪‬ﺭ‪‬ﺒﻨﹶـﺎ ﹶ‬
‫ﻋﹶﻠﻴ‪‬ﻬ‪‬ﺎ ﻤ‪‬ﺎ ﺍﻜﹾﺘﹶـ ‪‬‬
‫ﺴ ‪‬ﺒﺕﹾ ‪‬ﻭ ‪‬‬
‫ﻻ ‪‬ﻭﺴ‪ ‬ﻌﻬ‪‬ﺎ ﹶﻝﻬ‪‬ﺎ ﻤ‪‬ﺎ ﹶﻜ ‪‬‬
‫ﻑ ﺍﻝﹼﻠ ‪‬ﻪ ﹶﻨﻔﹾﺴ‪‬ﺎ ِﺇ ﱠ‬
‫ﻻ ‪‬ﻴ ﹶﻜﱢﻠ ﹸ‬
‫ﻭﻗﻭﻝﻪ‪ }) :‬ﹶ‬
‫ﻥ ﻤِـﻥ‬
‫ﻋﻠﹶﻰ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺤ ‪‬ﻤﻠﹾ ﹶﺘ ‪‬ﻪ ‪‬‬
‫ﻋﹶﻠﻴ‪‬ﻨﹶﺎ ِﺇﺼ‪‬ﺭ‪‬ﺍ ﻜﹶﻤ‪‬ﺎ ‪‬‬
‫ﻻ ﹶﺘﺤ‪ِ ‬ﻤلْ ‪‬‬
‫ﻁﺄْﻨﹶﺎ ‪‬ﺭ‪‬ﺒﻨﹶﺎ ‪‬ﻭ ﹶ‬
‫ﺨﺫﹾﻨﹶﺎ ﺇِﻥ ﱠﻨﺴِﻴﻨﹶﺎ َﺃﻭ‪َ ‬ﺃﺨﹾ ﹶ‬
‫ﹸﺘﺅَﺍ ِ‬
‫ﻻﻨﹶـﺎ‬
‫ﺕ ‪‬ﻤﻭ‪ ‬ﹶ‬
‫ﺤﻤ‪‬ﻨﹶﺂ ﺃَﻨ ﹶ‬
‫ﻋﻨﱠﺎ ﻭ‪‬ﺍﻏﹾ ِﻔﺭ‪ ‬ﹶﻝﻨﹶﺎ ﻭ‪‬ﺍﺭ‪ ‬‬
‫ﻑ ‪‬‬
‫ﻻ ﻁﹶﺎ ﹶﻗ ﹶﺔ ﹶﻝﻨﹶﺎ ِﺒ ِﻪ ﻭ‪‬ﺍﻋ‪ ‬ﹸ‬
‫ﺤ ‪‬ﻤﻠﹾﻨﹶﺎ ﻤ‪‬ﺎ ﹶ‬
‫ﻻ ﹸﺘ ‪‬‬
‫ﹶﻗﺒ‪ِ‬ﻠﻨﹶﺎ ‪‬ﺭ‪‬ﺒﻨﹶﺎ ‪‬ﻭ ﹶ‬
‫ﻥ{ )‪ (٢٨٦‬ﺴﻭﺭﺓ ﺍﻝﺒﻘﺭﺓ(‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ﹶﻘﻭ‪ِ ‬ﻡ ﺍﻝﹾﻜﹶﺎ ِﻓﺭِﻴ ‪‬‬
‫ﺼﺭ‪‬ﻨﹶﺎ ‪‬‬
‫ﻓﹶﺎﻨ ‪‬‬
‫ل » ‪‬ﺩﻋ‪‬ﻭﻨِﻰ ﻤ‪‬ﺎ ﺘﹶـ ‪‬ﺭﻜﹾﹸﺘ ﹸﻜﻡ‪، ‬‬
‫ﻰ ‪ -‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ -‬ﻗﹶﺎ َ‬
‫ﻥ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻋِ‬ ‫ﻭ ‪‬‬
‫ﻋﻥ‪َ ‬ﺃﺒِﻰ ‪‬ﻫ ‪‬ﺭﻴ‪ ‬ﺭ ﹶﺓ ‪‬‬
‫ﻋﻠﹶﻰ َﺃﻨﹾ ِﺒﻴ‪‬ﺎ ِﺌ ِﻬﻡ‪ ، ‬ﹶﻓ ِﺈﺫﹶﺍ ﹶﻨ ‪‬ﻬﻴ‪‬ﹸﺘ ﹸﻜﻡ‪ ‬ﻋ‪‬ـﻥ‪ ‬ﺸﹶـﻰ‪ٍ ‬ﺀ‬
‫ﻼ ِﻓ ِﻬﻡ‪ ‬‬
‫ﺴﺅَﺍِﻝ ِﻬﻡ‪ ‬ﻭ‪‬ﺍﺨﹾ ِﺘ ﹶ‬
‫ﻥ ﹶﻗﺒ‪‬ﹶﻠ ﹸﻜﻡ‪ِ ‬ﺒ ‪‬‬
‫ﻙ ‪‬ﻤﻥ‪ ‬ﻜﹶﺎ ‪‬‬
‫ِﺇﱠﻨﻤ‪‬ﺎ ‪‬ﻫﹶﻠ ‪‬‬
‫ﻁﻌ‪‬ﹸﺘﻡ‪« ‬ﺃﺨﺭﺠـﻪ ﺍﻝﺒﺨـﺎﺭﻱ ﺒـﺭﻗﻡ)‬
‫ﻓﹶﺎﺠ‪ ‬ﹶﺘ ِﻨﺒ‪‬ﻭ ‪‬ﻩ ‪ ،‬ﻭِﺇﺫﹶﺍ َﺃ ‪‬ﻤﺭ‪‬ﹸﺘ ﹸﻜﻡ‪ِ ‬ﺒﺄَﻤ‪ٍ ‬ﺭ ﹶﻓﺄْﺘﹸﻭﺍ ِﻤﻨﹾ ‪‬ﻪ ﻤ‪‬ﺎ ﺍﺴ‪‬ـ ﹶﺘ ﹶ‬
‫‪ (٧٢٨٨‬ﻭﻤﺴﻠﻡ ﺒﺭﻗﻡ) ‪(٣٣٢١‬‬
‫ﻼ ﻋﻥ ﺃﻥ ﻤﺠﻠﺱ ﺍﻝﺸﻭﺭﻯ ﻜﺎﻥ ﻫﻭ ﺍﻝﺴﺒﺎﻕ ﻹﻗﺎﻤﺔ ﺍﻝﺩﻭﻝﺔ ﻭﺇﻋﻼﻨﻬﺎ ﻋﻨـﺩ ﻓﻘـﺩﺍﻥ‬
‫ﻓﻀ ﹰ‬
‫ﻏﻴﺭﻩ ﻤﻥ ﺍﻝﻤﺘﺄﻫﻠﻴﻥ‪ ،‬ﻭﻋﺎﺩﺓ ﺍﻝﺸﺭﻉ ﺠﺭﺕ ﺒﺈﻋﻁﺎﺀ ﺍﻷﻓﻀﻠﻴﺔ ﻝﻤﻥ ﺤﺎﺯ ﺍﻷﺴﺒﻘﻴﺔ ﺤﺎل‬
‫ﺕ َﺃﺒ‪‬ـﺎ ﺤ‪‬ـﺎ ِﺯ ٍﻡ‬
‫ﺴ ِﻤﻌ‪ ‬ﹸ‬
‫ل ‪‬‬
‫ﻋﻥ‪ ‬ﹸﻓﺭ‪‬ﺍﺕٍ ﺍﻝﹾ ﹶﻘﺯ‪‬ﺍ ِﺯ ﻗﹶﺎ َ‬
‫ﺘﺯﺍﺤﻡ ﺍﻝﻭﻻﻴﺎﺕ‪ ،‬ﻓﻘﺩ ﺜﺒﺕ ﻓﻲ ﺍﻝﺼﺤﻴﺤﻴﻥ ‪‬‬
‫ﻰ ‪ -‬ﺼـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻥ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻋِ‬‫ﺙ ‪‬‬
‫ﺤ ‪‬ﺩ ﹸ‬
‫ﺴ ِﻤﻌ‪‬ﹸﺘ ‪‬ﻪ ‪‬ﻴ ‪‬‬
‫ﻥ ‪ ،‬ﹶﻓ ‪‬‬
‫ﺴ ِﻨﻴ ‪‬‬
‫ﺱ ِ‬
‫ﺨﻤ‪ ‬‬
‫ﺕ َﺃﺒ‪‬ﺎ ‪‬ﻫ ‪‬ﺭﻴ‪ ‬ﺭ ﹶﺓ ﹶ‬
‫ﻋﺩ‪ ‬ﹸ‬
‫ل ﻗﹶﺎ ‪‬‬
‫ﻗﹶﺎ َ‬
‫ﻰ‪،‬‬
‫ﺨﹶﻠﻔﹶـ ‪‬ﻪ ﹶﻨﺒِـ ‪‬‬
‫ﻰ ﹶ‬
‫ﻙ ﹶﻨ ِﺒ ‪‬‬
‫ﻷﻨﹾ ِﺒﻴ‪‬ﺎ ‪‬ﺀ ‪ ،‬ﹸﻜﱠﻠﻤ‪‬ﺎ ‪‬ﻫﹶﻠ ‪‬‬
‫ﺴ ‪‬ﻬ ‪‬ﻡ ﺍ َ‬
‫ل ﹶﺘﺴ‪‬ﻭ ‪‬‬
‫ل » ﻜﹶﺎ ﹶﻨﺕﹾ ‪‬ﺒﻨﹸﻭ ِﺇﺴ‪‬ﺭ‪‬ﺍﺌِﻴ َ‬
‫ﻭﺴﻠﻡ ‪ -‬ﻗﹶﺎ َ‬
‫ل‬
‫ﻷ ‪‬ﻭ ِ‬
‫ل ﻓﹸﻭﺍ ِﺒ ‪‬ﺒﻴ‪ ‬ﻌ ِﺔ ﺍ َ‬
‫ﻥ ‪ .‬ﻗﹶﺎﻝﹸﻭﺍ ﹶﻓ ‪‬ﻤﺎ ﹶﺘﺄْ ‪‬ﻤ ‪‬ﺭﻨﹶﺎ ﻗﹶﺎ َ‬
‫ﺨﹶﻠﻔﹶﺎ ‪‬ﺀ ﹶﻓ ‪‬ﻴﻜﹾﹸﺜﺭ‪‬ﻭ ‪‬‬
‫ﻥ ﹸ‬
‫ﺴ ‪‬ﻴﻜﹸﻭ ‪‬‬
‫ﻰ ‪‬ﺒﻌ‪‬ﺩِﻯ ‪ ،‬ﻭ ‪‬‬
‫ﻻ ﹶﻨ ِﺒ ‪‬‬
‫‪‬ﻭِﺇﱠﻨ ‪‬ﻪ ﹶ‬
‫ﻋﻤ‪‬ﺎ ﺍﺴ‪ ‬ﹶﺘﺭ‪‬ﻋ‪‬ﺎ ‪‬ﻫﻡ‪ « ‬ﺃﺨﺭﺠﻪ ﺍﻝﺒﺨﺎﺭﻱ ﺒﺭﻗﻡ)‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ﺴ‪‬ﺎ ِﺌﹸﻠ ‪‬ﻬﻡ‪ ‬‬
‫ﺤ ﱠﻘ ‪‬ﻬﻡ‪ ، ‬ﹶﻓ ِﺈ ‪‬‬
‫ل ‪َ ،‬ﺃﻋ‪‬ﻁﹸﻭ ‪‬ﻫﻡ‪ ‬‬
‫ﻷ ‪‬ﻭ ِ‬
‫ﻓﹶﺎ َ‬
‫‪ (٣٤٥‬ﻭﻤﺴﻠﻡ ﺒﺭﻗﻡ) ‪.(٤٨٧٩‬‬
‫ﻥ‬
‫ﻥ ﺍﱠﺘ ‪‬ﺒﻌ‪‬ﻭﻫ‪‬ﻡ ِﺒ ِﺈﺤ‪‬ﺴ‪‬ﺎ ٍ‬
‫ﻥ ﻭ‪‬ﺍﻷَﻨﺼ‪‬ﺎ ِﺭ ﻭ‪‬ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺠﺭِﻴ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻤﻬ‪‬ﺎ ِ‬
‫ﻥ ِﻤ ‪‬‬
‫ﻷ ‪‬ﻭﻝﹸﻭ ‪‬‬
‫ﻥﺍَ‬
‫ﻭﻗﺎل ﺘﻌﺎﻝﻰ‪} :‬ﻭ‪‬ﺍﻝﺴ‪‬ﺎ ِﺒﻘﹸﻭ ‪‬‬
‫ﻥ ﻓِﻴﻬ‪‬ـﺎ‬
‫ﻷﻨﹾﻬ‪‬ﺎ ‪‬ﺭ ﺨﹶﺎِﻝﺩِﻴ ‪‬‬
‫ﺕ ﹶﺘﺠ‪‬ﺭِﻱ ﹶﺘﺤ‪ ‬ﹶﺘﻬ‪‬ﺎ ﺍ َ‬
‫ﺠﻨﱠﺎ ٍ‬
‫ﻋ ‪‬ﺩ ﹶﻝ ‪‬ﻬﻡ‪ ‬‬
‫ﻋﻨﹾ ‪‬ﻪ ‪‬ﻭَﺃ ‪‬‬
‫ﻋﻨﹾ ‪‬ﻬﻡ‪ ‬ﻭ ‪‬ﺭﻀ‪‬ﻭﺍﹾ ‪‬‬
‫ﻲ ﺍﻝﹼﻠ ‪‬ﻪ ‪‬‬
‫ﻀ‪‬‬
‫‪‬ﺭ ِ‬
‫ﻙ ﺍﻝﹾ ﹶﻔﻭ‪ ‬ﺯ ﺍﻝﹾ ‪‬ﻌﻅِﻴ ‪‬ﻡ{]ﺴﻭﺭﺓ ﺍﻝﺘﻭﺒﺔ‪ ،[١٠٠ :‬ﻓﻘﺩﻡ ﺍﻝﺴﺎﺒﻘﻴﻥ ﻋﻠﻰ ﻏﻴﺭﻫﻡ‪.‬‬
‫َﺃﺒ‪‬ﺩﹰﺍ ﹶﺫِﻝ ‪‬‬
‫‪١٠٧‬‬
‫‪ -‬ﻏﻴﺎﺙ ﺍﻷﻤﻡ ﻓﻲ ﺍﻝﺘﻴﺎﺙ ﺍﻝﻅﻠﻡ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(١٣٠‬‬

‫‪٦١‬‬
‫ﻥ{ ]ﺁل‬
‫ﺱ ﹶﻝﱠﻠﺫِﻱ ِﺒﺒ‪ ‬ﱠﻜ ﹶﺔ ‪‬ﻤﺒ‪‬ﺎﺭ‪‬ﻜ ﹰﺎ ‪‬ﻭﻫ‪‬ـﺩ‪‬ﻯ ﱢﻝﻠﹾﻌ‪‬ـﺎﹶﻝﻤِﻴ ‪‬‬
‫ﻀ ‪‬ﻊ ﻝِﻠﻨﱠﺎ ِ‬
‫ﺕ ‪‬ﻭ ِ‬
‫ل ‪‬ﺒﻴ‪ٍ ‬‬
‫ﻥ َﺃ ‪‬ﻭ َ‬
‫ﻭﻗﺎل ﺘﻌﺎﻝﻰ‪ِ} :‬ﺇ ‪‬‬
‫ﻋﻤﺭﺍﻥ‪ ،[٩٦ :‬ﻓﺠﻌﻠﻪ ﻫﺩﻯ ﻝﻠﻨﺎﺱ ﻷﻨﻪ ﺃﻭل ﺒﻴﺕ ﻓﺎﻝﺒﻴﻭﺕ ﺍﻝﺘﻲ ﺃﻗﻴﻤﺕ ﺒﻌـﺩﻩ ﻜﺒﻴـﺕ‬
‫ﺍﻝﻤﻘﺩﺱ ﻤﻥ ﺁﺜﺎﺭ ﺍﻫﺘﺩﺍﺀ ﺍﻫﺘﺩﺍﻩ ﺒﺎﻨﻭﻫﺎ ﺒﺎﻝﺒﻴﺕ ﺍﻷﻭل‪.‬‬
‫ﻕ ﺃَﻥ ﹶﺘﻘﹸﻭ ‪‬ﻡ ﻓِﻴ ِﻪ ﻓِﻴ ِﻪ ِﺭﺠ‪‬ـﺎلٌ‬
‫ﺤﱡ‬
‫ل ‪‬ﻴﻭ‪ٍ ‬ﻡ َﺃ ‪‬‬
‫ﻋﻠﹶﻰ ﺍﻝﱠﺘﻘﹾﻭ‪‬ﻯ ِﻤﻥ‪َ ‬ﺃ ‪‬ﻭ ِ‬
‫ﺱ ‪‬‬
‫ﺴ ‪‬‬
‫ﺠﺩ‪ُ ‬ﺃ ‪‬‬
‫ﻭﻗﺎل ﺘﻌﺎﻝﻰ‪} :‬ﱠﻝ ‪‬ﻤﺴ‪ِ ‬‬
‫ﻥ{ ]ﺍﻝﺘﻭﺒﺔ‪ ،[١٠٨ :‬ﻓﺠﻌل ﺃﻓﻀﻠﻴﺘﻪ ﻝﻜﻭﻨـﻪ‬
‫ﻁ ‪‬ﻬﺭِﻴ ‪‬‬
‫ﺏ ﺍﻝﹾ ‪‬ﻤ ﱠ‬
‫ﺤ ‪‬‬
‫ﻁ ‪‬ﻬﺭ‪‬ﻭﺍﹾ ﻭ‪‬ﺍﻝﹼﻠ ‪‬ﻪ ‪‬ﻴ ِ‬
‫ﻥ ﺃَﻥ ‪‬ﻴ ﹶﺘ ﹶ‬
‫ﺤﺒ‪‬ﻭ ‪‬‬
‫‪‬ﻴ ِ‬
‫ﺃﻗﻴﻡ ﻋﻠﻰ ﺍﻝﺘﻘﻭﻯ ﻤﻥ ﺃﻭل ﺃﻴﺎﻤﻪ‪.‬‬
‫ل‬
‫ل ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ل ﻗﹶﺎ َ‬
‫ﻯ ﻗﹶﺎ َ‬
‫ﻷﻨﹾﺼ‪‬ﺎ ِﺭ ‪‬‬
‫ﻋﻥ‪َ ‬ﺃﺒِﻰ ‪‬ﻤﺴ‪‬ﻌ‪‬ﻭ ٍﺩ ﺍ َ‬
‫ﻭﻜﺫﻝﻙ ﺍﻝﺘﻘﺩﻴﻡ ﻓﻲ ﺇﻤﺎﻤﺔ ﺍﻝﺼﻼﺓ ﻓﻘﺩ ﺜﺒﺕ ‪‬‬
‫ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ » -‬ﻴ ُﺅ ‪‬ﻡ ﺍﻝﹾ ﹶﻘﻭ‪ ‬ﻡ َﺃﻗﹾ ‪‬ﺭ ُﺅ ‪‬ﻫﻡ‪ِ ‬ﻝ ِﻜﺘﹶﺎﺏِ ﺍﻝﱠﻠ ِﻪ ﹶﻓ ِﺈﻥ‪ ‬ﻜﹶﺎﻨﹸﻭﺍ ﻓِﻰ ﺍﻝﹾﻘِـﺭ‪‬ﺍ ‪‬ﺀ ِﺓ‬
‫ﺴﻭ‪‬ﺍ ‪‬ﺀ ﹶﻓ َﺄﻗﹾ ‪‬ﺩ ‪‬ﻤ ‪‬ﻬﻡ‪ِ ‬ﻫﺠ‪ ‬ﺭ ﹰﺓ ﹶﻓ ِﺈﻥ‪ ‬ﻜﹶﺎﻨﹸﻭﺍ ﻓِﻰ ﺍﻝﹾ ِﻬﺠ‪ ‬ﺭ ِﺓ‬
‫ﺴﱠﻨ ِﺔ ‪‬‬
‫ﺴﱠﻨ ِﺔ ﹶﻓ ِﺈﻥ‪ ‬ﻜﹶﺎﻨﹸﻭﺍ ﻓِﻰ ﺍﻝ ‪‬‬
‫ﺴﻭ‪‬ﺍ ‪‬ﺀ ﹶﻓ َﺄﻋ‪‬ﹶﻠ ‪‬ﻤ ‪‬ﻬﻡ‪ ‬ﺒِﺎﻝ ‪‬‬
‫‪‬‬
‫ﻋﻠﹶـﻰ‬
‫ﻻ ‪‬ﻴﻘﹾ ‪‬ﻌﺩ‪ ‬ﻓِﻰ ‪‬ﺒﻴ‪‬ﺘِـ ِﻪ ‪‬‬
‫ﺴﻠﹾﻁﹶﺎ ِﻨ ِﻪ ‪‬ﻭ ﹶ‬
‫ل ﻓِﻰ ‪‬‬
‫ﺠَ‬
‫ل ﺍﻝ ‪‬ﺭ ‪‬‬
‫ﺠُ‬
‫ﻥ ﺍﻝ ‪‬ﺭ ‪‬‬
‫ﻻ ‪‬ﻴ ُﺅ ‪‬ﻤ ‪‬‬
‫ﺴﻠﹾﻤ‪‬ﺎ ‪‬ﻭ ﹶ‬
‫ﺴﻭ‪‬ﺍ ‪‬ﺀ ﹶﻓ َﺄﻗﹾ ‪‬ﺩ ‪‬ﻤ ‪‬ﻬﻡ‪ِ ‬‬
‫‪‬‬
‫ﻻ ِﺒ ِﺈﺫﹾ ِﻨ ِﻪ «‪.‬ﺃﺨﺭﺠﻪ ﻤﺴﻠﻡ ﺒﺭﻗﻡ) ‪.(١٥٦٤‬‬
‫ﹶﺘﻜﹾ ِﺭ ‪‬ﻤ ِﺘ ِﻪ ِﺇ ﱠ‬
‫ﻓﻘﺩﻡ ﺍﻹﻤﺎﻡ ﺒﺎﻝﻔﻀﻴﻠﺔ ﺍﻝﻌﻠﻤﻴﺔ ﺜﻡ ﺒﺎﻝﻔﻀﻴﻠﺔ ﺍﻝﻌﻤﻠﻴﺔ ﻭﻗﺩﻡ ﺍﻝﻌﺎﻝﻡ ﺒﺎﻝﻘﺭﺁﻥ ﻋﻠـﻰ ﺍﻝﻌـﺎﻝﻡ‬
‫ﺒﺎﻝﺴﻨﺔ ﺜﻡ ﺍﻷﺴﺒﻕ ﺇﻝﻰ ﺍﻝ ‪‬ﺩﻴ‪‬ﻥ ﺒﺎﺨﺘﻴﺎﺭﻩ ﺜﻡ ﺍﻷﺴﺒﻕ ﺇﻝﻰ ﺍﻝ ‪‬ﺩﻴ‪‬ﻥ ﺒﺴﻨﻪ‪.‬‬
‫==================‬
‫ﺭﺍﺒﻌ ﹰﺎ‪ :‬ﻤﺠﻠﺱ ﺍﻝﺸﻭﺭﻯ ﻭﻤﻥ ﺜﻡ ﺤﻠﻑ ﺍﻝﻤﻁﻴﺒﻴﻥ ﻤﺸﻬﻭﺩ ﻝﻪ ﺒﺎﻝﻔﻀل ﻭﺍﻝﺨﻴﺭﻴﺔ ﻤﻥ‬
‫ﻜﺒﺎﺭ ﻭﺠﻬﺎﺀ ﺍﻷﻤﺔ‪:‬‬
‫ﻓﻤﻊ ﺍﻻﻤﺘﻴﺎﺯﺍﺕ ﺍﻝﺘﻲ ﺤﻘﻘﻬﺎ ﺍﻝﻤﺠﻠﺱ ﻓﻲ ﻭﻗﺕ ﻗﻴﺎﺴﻲ ﻤﻥ ﺍﻝﺤـﺭﺏ ﺒﺈﻴﺠـﺎﺩ ﺼـﻴﻐﺔ‬
‫ﻤﻭﺤﺩﺓ ﻝﻌﻤل ﺍﻝﻔﺼﺎﺌل ﻭﺍﻝﺠﻤﺎﻋﺎﺕ ﺍﻝﻤﺠﺎﻫﺩﺓ ﻋﻠﻰ ﺃﺭﺽ ﺍﻝﻌـﺭﺍﻕ‪ ،‬ﻜـﺎﻥ ﺍﻝﻤﺠﻠـﺱ‬
‫ﻴﺤﻅﻰ ﺒﺩﻋﻡ ﻭﻤﺒﺎﺭﻜﺔ ﺸﻔﻭﻗﺔ ﻤﻥ ﺸﻴﻭﺥ ﺍﻝﺠﻬﺎﺩ ﻭﻗﺎﺩﺓ ﺍﻷﻤﺔ ﺍﻝﺒﺎﺭﺯﻴﻥ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺴﻬﻡ‬
‫ﺸﻴﺨﻨﺎ ﺍﻝﻭﺍﻝﺩ ﻭﻗﺎﺌﺩﻨﺎ ﺍﻝﻤﺠﺎﻫﺩ ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ ﺃﺴﺎﻤﺔ ﺒﻥ ﻻﺩﻥ ﻭﺼﺎﺤﺏ ﺩﺭﺒـﻪ ﻭﺸـﻘﻴﻕ‬
‫ﺭﻭﺤﻪ ﺍﻝﺸﻴﺦ ﺍﻝﻤﺠﺎﻫﺩ ﺃﻴﻤﻥ ﺍﻝﻅﻭﺍﻫﺭﻱ‪ ،‬ﻓﻠﻡ ﻴـﺄﻝﻭﺍ ﺠﻬـﺩﹰﺍ ﻓـﻲ ﻨـﺼﺢ ﺍﻝﻌـﺎﻤﻠﻴﻥ‬
‫ﻭﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻭﺤﻀﻬﻡ ﻋﻠﻰ ﻀﺭﻭﺭﺓ ﺍﻻﺠﺘﻤﺎﻉ ﻭﺍﻝﺘﺂﻝﻑ‪ ،‬ﻭﺩﻋﻭﺘﻬﻡ ﻝﻠﺴﻴﺭ ﻋﻠﻰ ﺨﻁﻰ‬
‫ﺍﻝﻤﺠﻠﺱ ﺍﻝﻤﺒﺎﺭﻙ ﺒﻠﻡ ﺍﻝﺸﺘﺎﺕ ﻭﺘﻀﺎﻓﺭ ﺍﻝﺠﻬﻭﺩ ﻭﺘﺭﻙ ﺍﻝﺘﻨﺎﺯﻉ ﻭﺍﻝﺸﻘﺎﻕ ﻭﻨﺒﺫ ﺍﻝﺘﻔـﺭﺩ‬
‫ﻭﺍﻻﻨﻔﻼﺕ‪ ،‬ﻭﻜﺎﻥ ﺫﻝﻙ ﺘﺄﻜﻴﺩﹰﺍ ﻋﻠﻰ ﺩﻭﺭ ﺍﻝﻤﺠﻠﺱ ﻓﻲ ﺭﻴـﺎﺩﺓ ﺍﻝﺤﺭﻜـﺔ ﻭﺍﻝﻤـﺴﻴﺭﺓ‪،‬‬
‫ﻭﺘﺠﺴﻴﺩ ﺍﻝﺸﻭﺭﻯ ﺍﻝﺘﻲ ﻴﺭﻴﺩﻫﺎ ﺍﻝﺸﺭﻉ ﻓﻲ ﺃﻭﻗﺎﺕ ﺍﻝﻤﻠﻤﺎﺕ ﻭﺍﻝﺤﺘﻭﻑ ﺍﻝﻌﻅـﺎﻡ‪ ،‬ﻭﻓـﻲ‬
‫ﻤﻘﺩﻤﺔ ﺫﻝﻙ ﺇﻗﺎﻤﺔ ﺩﻭﻝﺔ ﺍﻹﺴﻼﻡ ﻭﺘﻭﻝﻲ ﺯﻤﺎﻤﻬﺎ‪.‬‬

‫‪٦٢‬‬
‫ﺤ ‪‬ﻤ ٍﺩ ‪-‬ﺼﻠﻰ‬
‫ﺏ ‪‬ﻤ ‪‬‬
‫ﺠ ‪‬ﺩ ﹶﻗﻠﹾ ‪‬‬
‫ﺏ ﺍﻝﹾ ِﻌﺒ‪‬ﺎ ِﺩ ﹶﻓ ‪‬ﻭ ‪‬‬
‫ﻅ ‪‬ﺭ ﻓِﻰ ﹸﻗﻠﹸﻭ ِ‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ﹶﻨ ﹶ‬
‫ل ِﺇ ‪‬‬
‫ﻥ ‪‬ﻤﺴ‪‬ﻌ‪‬ﻭ ٍﺩ ﻗﹶﺎ َ‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ﺒ‪ِ ‬‬
‫ﻋﻥ‪ ‬‬
‫‪‬‬
‫ﺏ‬
‫ﻅ ‪‬ﺭ ﻓِﻰ ﹸﻗﻠﹸﻭ ِ‬
‫ﺴ ِﻪ ﻓﹶﺎﺒ‪ ‬ﹶﺘﻌ‪ ‬ﹶﺜ ‪‬ﻪ ِﺒ ِﺭﺴ‪‬ﺎﹶﻝ ِﺘ ِﻪ ﹸﺜ ‪‬ﻡ ﹶﻨ ﹶ‬
‫ﻁ ﹶﻔﺎ ‪‬ﻩ ِﻝ ﹶﻨﻔﹾ ِ‬
‫ﺏ ﺍﻝﹾ ِﻌﺒ‪‬ﺎ ِﺩ ﻓﹶﺎﺼ‪ ‬ﹶ‬
‫ﺨﻴ‪ ‬ﺭ ﹸﻗﻠﹸﻭ ِ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﹶ‬
‫ﺠ ‪‬ﻌﹶﻠﻬ‪‬ـﻡ‪ ‬ﻭ ‪‬ﺯﺭ‪‬ﺍ ‪‬ﺀ ﹶﻨ ِﺒﻴ‪‬ـ ِﻪ‬
‫ﺏ ﺍﻝﹾ ِﻌﺒ‪‬ﺎ ِﺩ ﹶﻓ ‪‬‬
‫ﺨﻴ‪ ‬ﺭ ﹸﻗﻠﹸﻭ ِ‬
‫ﺏ َﺃﺼ‪‬ﺤ‪‬ﺎ ِﺒ ِﻪ ﹶ‬
‫ﺠ ‪‬ﺩ ﹸﻗﻠﹸﻭ ‪‬‬
‫ﺤ ‪‬ﻤ ٍﺩ ﻓﹶ ‪‬ﻭ ‪‬‬
‫ﺏ ‪‬ﻤ ‪‬‬
‫ﺍﻝﹾ ِﻌﺒ‪‬ﺎ ِﺩ ‪‬ﺒﻌ‪ ‬ﺩ ﹶﻗﻠﹾ ِ‬
‫ﺴﻴ‪‬ﺌ ﹰﺎ ﹶﻓﻬ‪‬ـ ‪‬ﻭ‬
‫ﺴﻥ‪ ‬ﻭﻤ‪‬ﺎ ‪‬ﺭَﺃﻭ‪‬ﺍ ‪‬‬
‫ﺤ‪‬‬‫ﻋﻨﹾ ‪‬ﺩ ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﺤﺴ‪‬ﻨ ﹰﺎ ﹶﻓ ‪‬ﻬ ‪‬ﻭ ِ‬
‫ﻥ ‪‬‬
‫ﻋﻠﹶﻰ ﺩِﻴ ِﻨ ِﻪ ﻓﹶﻤﺎ ‪‬ﺭﺃَﻯ ﺍﻝﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤ‪‬ﻭ ‪‬‬
‫ﻥ ‪‬‬
‫‪‬ﻴﻘﹶﺎ ِﺘﻠﹸﻭ ‪‬‬
‫ﺴ‪‬ﻴﺊٌ‪.‬ﺃﺨﺭﺠﻪ ﺃﺤﻤﺩ ﻓﻲ ﻤﺴﻨﺩﻩ ﺒﺭﻗﻡ)‪ (٣٦٦٧‬ﻭﻫﻭ ﺼﺤﻴﺢ ﻤﻭﻗﻭﻑ‬
‫ﻋﻨﹾ ‪‬ﺩ ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ِ‬
‫ﻗﺎل ﻋﻠﻲ ﺍﻝﻘﺎﺭﻱ ﻓﻲ ﺍﻝﻤﺭﻗﺎﺓ ‪ " :١٠٨‬ﻭﺍﻝﻤﺭﺍﺩ ﺒﺎﻝﻤﺴﻠﻤﻴﻥ ﺯﺒـﺩﺘﻬﻡ ﻭﻋﻤـﺩﺘﻬﻡ ﻭﻫـﻡ‬
‫ﺍﻝﻌﻠﻤﺎﺀ ﺒﺎﻝﻜﺘﺎﺏ ﻭﺍﻝﺴﻨﺔ ﺍﻷﺘﻘﻴﺎﺀ ﻋﻥ ﺍﻝﺤﺭﺍﻡ ﻭﺍﻝﺸﺒﻬﺔ ﺠﻌﻠﻨﺎ ﺍﷲ ﻤـﻨﻬﻡ ﻓـﻲ ﺍﻝـﺩﻨﻴﺎ‬
‫ﻭﺍﻵﺨﺭﺓ ﺍﻨﺘﻬﻰ‪.‬‬
‫ﻓﻬﺫﺍ ﺒﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻝﻼﻡ ﻓﻲ ﻗﻭﻝﻪ "ﺍﻝﻤﺴﻠﻤﻭﻥ" ﻫﻲ ﻝﻠﻌﻬﺩ‪ ،‬ﻓﺎﻝﻤﻌﻬﻭﺩ ﻤﻥ ﺯﺒﺩﺓ ﺍﻝﻤﺴﻠﻤﻴﻥ‬
‫ﺍﻵﻥ ﻫﻡ ﺃﻫل ﺍﻝﻌﻠﻡ ﻭﺍﻝﺠﻬﺎﺩ ﺍﻝﺫﻴﻥ ﻫﻡ ﻓﻲ ﻁﻠﻴﻌﺔ ﺍﻷﻤﺔ ﻴﺫﺒﻭﻥ ﻋﻥ ﺩﻴﻨﻬـﺎ ﻭﻴﺤﻤـﻭﻥ‬
‫ﻜﺭﺍﻤﺘﻬﺎ‪ ،‬ﻭﻗﺩ ﺸﻬﺩﺕ ﻫﺫﻩ ﺍﻝﺯﺒﺩﺓ ﺒﺨﻴﺭﻴﺔ ﺇﺨﻭﺍﻨﻬﻡ ﻓﻲ ﻤﺠﻠـﺱ ﺍﻝـﺸﻭﺭﻯ ﻭﺒﺎﺭﻜـﺕ‬
‫ﺃﻋﻤﺎﻝﻬﻡ‪.‬‬
‫==============‬
‫ﺨﺎﻤﺴ ﹰﺎ‪ :‬ﻤﺠﻠﺱ ﺍﻝﺸﻭﺭﻯ ﻭﻤﻥ ﺜﻡ ﺤﻠﻑ ﺍﻝﻤﻁﻴﺒﻴﻥ ﺒﻔﺼﺎﺌﻠﻪ ﺍﻝﻤﺒﺎﺭﻜﺔ ﻴﻤﺜل ﻨﻤﻭﺫﺠـ ﹰﺎ‬
‫ﻤﺒﺎﺭﻜ ﹰﺎ ﻝﻁﺎﺌﻔﺔ ﺍﻝﻌﻠﻡ ﻭﺍﻝﺠﻬﺎﺩ ﺍﻝﻤﻨﺼﻭﺭﺓ‪:‬‬
‫ﻭﺇﻨﻨﺎ ﻨﺸﻬﺩ ﻓﻴﻤﺎ ﺭﺃﻴﻨﺎﻩ ﻭﻋﺎﻴﻨﺎﻩ ﻓﻲ ﺴﺎﺤﺎﺕ ﺍﻝﻭﻏﻰ‪ ،‬ﻤﻥ ﺃﻥ ﺍﻝﻤﺠﻠﺱ ﺍﻝﻤﺒﺎﺭﻙ ﻴـﺴﻌﻰ‬
‫ﺒﻜل ﺠﻬﺩ ﻤﻤﻜﻥ ﻝﺘﻤﺜل ﻤﻨﻬﺞ ﺍﻝﻨﺒﻭﺓ ﻓﻲ ﺍﻝﻌﻠﻡ ﻭﺍﻝﻌﻤل‪ ،‬ﻭﻫﻭ ﻴﻘﻴﻡ ﺒﻨﻴﺎﻨـﻪ ﻭﺃﺴﺎﺴـﺎﺕ‬
‫ﺘﻨﻅﻴﻤﻪ ﻋﻠﻰ ﻗﺎﻋﺩﺓ ﺍﻝﺘﻭﺤﻴﺩ ﺍﻝﻨﻘﻴﺔ ﺍﻝﺼﺎﻓﻴﺔ‪ ،‬ﻭﻴﻘﺘﻔﻲ ﻓﻲ ﻤﻨﻬﺎﺠﻪ ﻭﺤﺭﻜﺎﺘﻪ ﻤﻌﺎﻝﻡ ﺍﻝﺴﻨﺔ‬
‫ﺍﻝﺸﺭﻴﻔﺔ‪ ،‬ﻭﻴﻌﻤل ﺒﺠﻬﺩ ﻝﻨﺸﺭﻫﺎ ﺒﻴﻥ ﺍﻝﻨﺎﺱ ﺒﺎﻝﺩﻋﻭﺓ ﻭﺍﻝﻤﻭﻋﻅﺔ ﺍﻝﺤﺴﻨﺔ‪ ،‬ﻭﻻ ﻴﻐﻔل ﻋﻥ‬
‫ﻤﻨﻬﺞ ﺍﻷﻤﺭ ﺒﺎﻝﻤﻌﺭﻭﻑ ﻭﺍﻝﻨﻬﻲ ﻋﻥ ﺍﻝﻤﻨﻜﺭ‪ ،‬ﺒل ﻭﺃﻜﺜﺭ ﻤﻥ ﺫﻝـﻙ‪ . .‬ﺒﻠﻐـﺕ ﻋﻨﺎﻴـﺔ‬
‫ﺍﻝﻤﺠﻠﺱ ﻓﻲ ﺤﻔﻅ ﺠﻨﺎﺏ ﺍﻝﺸﺭﻴﻌﺔ ﻭﺭﻋﺎﻴﺔ ﺃﺤﻜﺎﻤﻬﺎ ﺃﻥ ﺍﻨﺘﺩﺏ ﻓﻴﻤﺎ ﺘﺘﻴﺢ ﻝﻪ ﺍﻝﻅـﺭﻭﻑ‬
‫ﺒﻤﻤﺎﺭﺴﺔ ﺍﻝﻘﻀﺎﺀ ﺍﻝﺸﺭﻋﻲ ﺒﻴﻥ ﺍﻝﻤﺘﻨﺎﺯﻋﻴﻥ ﻭﺍﻝﻤﺘﺤﺎﻜﻤﻴﻥ‪ ،‬ﻤﻤﺎ ﻝـﻡ ﻴﺤـﺼل ﻝﻐﻴـﺭ‬
‫ﺍﻝﻤﺠﻠﺱ ﻓﻴﻤﺎ ﻨﺭﻯ ﻭﻨﺸﺎﻫﺩ‪ ،‬ﻭﻫﻭ ﻤﺎ ﻴﺠﻌﻠﻪ ﻤﺼﺩﺍﻗ ﹰﺎ ﻝﻘﻭل ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‬
‫ﻋﺒ‪ ‬ﺩ ﺍﻝﱠﻠ ِﻪ‬
‫ﻋﻨﹾ ‪‬ﺩ ‪‬ﻩ ‪‬‬
‫ﺨﱠﻠ ٍﺩ ‪‬ﻭ ِ‬
‫ﻥ ‪‬ﻤ ﹶ‬
‫ﻋﻨﹾ ‪‬ﺩ ‪‬ﻤﺴ‪‬ﻠﹶ ‪‬ﻤ ﹶﺔ ﺒ‪ِ ‬‬
‫ﺕ ِ‬
‫ل ﹸﻜﻨﹾ ﹸ‬
‫ﻯ ﻗﹶﺎ َ‬
‫ﺴ ﹶﺔ ﺍﻝﹾ ‪‬ﻤﻬ‪ِ ‬ﺭ ‪‬‬
‫ﺸﻤ‪‬ﺎ ‪‬‬
‫ﻥ ﹸ‬
‫ﻥ ﺒ‪ِ ‬‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝ ‪‬ﺭﺤ‪ ‬ﻤ ِ‬
‫ﻓﻌﻥ ‪‬‬
‫ﻕ ‪‬ﻫﻡ‪ ‬ﺸﹶـ ‪‬ﺭ‬
‫ﺨﻠﹾ ِ‬
‫ﺸﺭ‪‬ﺍ ِﺭ ﺍﻝﹾ ﹶ‬
‫ﻋﻠﹶﻰ ِ‬
‫ﻻ ‪‬‬
‫ﻋ ﹸﺔ ِﺇ ﱠ‬
‫ﻻ ﹶﺘﻘﹸﻭ ‪‬ﻡ ﺍﻝﺴ‪‬ﺎ ‪‬‬
‫ﻋﺒ‪ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ﹶ‬
‫ل ‪‬‬
‫ﺹ ﹶﻓﻘﹶﺎ َ‬
‫ﻥ ﺍﻝﹾﻌ‪‬ﺎ ِ‬
‫ﻋﻤ‪‬ﺭِﻭ ﺒ‪ِ ‬‬
‫ﻥ ‪‬‬
‫ﺒ‪ ‬‬
‫‪١٠٨‬‬
‫‪ -‬ﻤﺭﻗﺎﺓ ﺍﻝﻤﻔﺎﺘﻴﺢ ﺸﺭﺡ ﻤﺸﻜﺎﺓ ﺍﻝﻤﺼﺎﺒﻴﺢ ‪) -‬ﺝ ‪ / ٥‬ﺹ ‪(٦٣‬‬

‫‪٦٣‬‬
‫ل‬
‫ﻙ َﺃﻗﹾﺒ‪‬ـ َ‬
‫ﻋﻠﹶﻰ ﹶﺫﻝِـ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬﻡ‪ .‬ﹶﻓ ‪‬ﺒﻴ‪ ‬ﹶﻨﻤ‪‬ﺎ ‪‬ﻫﻡ‪ ‬‬
‫ﻻ ‪‬ﺭ ‪‬ﺩ ‪‬ﻩ ‪‬‬
‫ﺸﻰ‪ٍ ‬ﺀ ِﺇ ﱠ‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ِﺒ ﹶ‬
‫ﻻ ‪‬ﻴﺩ‪‬ﻋ‪‬ﻭ ‪‬‬
‫ل ﺍﻝﹾﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ِﺔ ﹶ‬
‫ِﻤﻥ‪َ ‬ﺃﻫ‪ِ ‬‬
‫ﻋﻘﹾ ‪‬ﺒ ﹸﺔ ‪‬ﻫ ‪‬ﻭ َﺃﻋ‪‬ﹶﻠ ‪‬ﻡ‬
‫ل ‪‬‬
‫ﻋﺒ‪ ‬ﺩ ﺍﻝﱠﻠ ِﻪ‪ .‬ﹶﻓﻘﹶﺎ َ‬
‫ل ‪‬‬
‫ﻋﻘﹾ ‪‬ﺒ ﹸﺔ ﺍﺴ‪ ‬ﻤﻊ‪ ‬ﻤ‪‬ﺎ ‪‬ﻴﻘﹸﻭ ُ‬
‫ل ﹶﻝ ‪‬ﻪ ‪‬ﻤﺴ‪‬ﹶﻠ ‪‬ﻤ ﹸﺔ ﻴ‪‬ﺎ ‪‬‬
‫ﻥ ﻋ‪‬ﺎ ِﻤ ٍﺭ ﹶﻓﻘﹶﺎ َ‬
‫ﻋﻘﹾ ‪‬ﺒ ﹸﺔ ﺒ‪ ‬‬
‫‪‬‬
‫ﺼﺎ ‪‬ﺒﺔﹲ ﻤِـﻥ‪‬‬
‫ﻋ ‪‬‬
‫ل ِ‬
‫ﻻ ﹶﺘﺯ‪‬ﺍ ُ‬
‫ل» ﹶ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻴﻘﹸﻭ ُ‬
‫ﺕ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﺴ ِﻤﻌ‪ ‬ﹸ‬
‫‪‬ﻭَﺃﻤ‪‬ﺎ َﺃﻨﹶﺎ ﹶﻓ ‪‬‬
‫ﺤﺘﱠـﻰ ﺘﹶـﺄْ ِﺘ ‪‬ﻴ ‪‬ﻬ ‪‬ﻡ‬
‫ﻀ ‪‬ﺭ ‪‬ﻫﻡ‪ ‬ﻤﻥ‪ ‬ﺨﹶـﺎﹶﻝ ﹶﻔ ‪‬ﻬﻡ‪ ‬‬
‫ﻻ ‪‬ﻴ ‪‬‬
‫ﻥ ِﻝ ‪‬ﻌ ‪‬ﺩ ‪‬ﻭ ِﻫﻡ‪ ‬ﹶ‬
‫ﻋﻠﹶﻰ َﺃﻤ‪ِ ‬ﺭ ﺍﻝﱠﻠ ِﻪ ﻗﹶﺎ ِﻫﺭِﻴ ‪‬‬
‫ﻥ ‪‬‬
‫ُﺃ ‪‬ﻤﺘِﻰ ‪‬ﻴﻘﹶﺎ ِﺘﻠﹸﻭ ‪‬‬
‫ﻙ‬
‫ﺢ ﺍﻝﹾﻤِـﺴ‪ِ ‬‬
‫ﺙ ﺍﻝﱠﻠ ‪‬ﻪ ﺭِﻴﺤ‪‬ﺎ ﻜﹶـﺭِﻴ ِ‬
‫ﺠلْ‪ .‬ﹸﺜ ‪‬ﻡ ‪‬ﻴﺒ‪ ‬ﻌ ﹸ‬
‫ﻋﺒ‪ ‬ﺩ ﺍﻝﱠﻠ ِﻪ َﺃ ‪‬‬
‫ل ‪‬‬
‫ﻙ «‪ .‬ﹶﻓﻘﹶﺎ َ‬
‫ﻋﻠﹶﻰ ﹶﺫِﻝ ‪‬‬
‫ﻋ ﹸﺔ ‪‬ﻭ ‪‬ﻫﻡ‪ ‬‬
‫ﺍﻝﺴ‪‬ﺎ ‪‬‬
‫ﻀﺘﹾ ‪‬ﻪ ﹸﺜ ‪‬ﻡ ‪‬ﻴﺒ‪‬ﻘﹶﻰ‬
‫ﻻ ﹶﻗ ‪‬ﺒ ‪‬‬
‫ﻥ ِﺇ ﱠ‬
‫ﻥ ﺍﻹِﻴﻤ‪‬ﺎ ِ‬
‫ﺤ‪‬ﺒ ٍﺔ ِﻤ ‪‬‬
‫ل ‪‬‬
‫ﻙ ﹶﻨﻔﹾﺴ‪‬ﺎ ﻓِﻰ ﹶﻗﻠﹾ ِﺒ ِﻪ ِﻤﺜﹾﻘﹶﺎ ُ‬
‫ﻼ ﹶﺘﺘﹾ ‪‬ﺭ ‪‬‬
‫ﺤﺭِﻴ ِﺭ ﹶﻓ ﹶ‬
‫ﺱ ﺍﻝﹾ ‪‬‬
‫ﺴﻬ‪‬ﺎ ‪‬ﻤ ‪‬‬
‫‪‬ﻤ ‪‬‬
‫ﻋ ﹸﺔ‪.‬ﺃﺨﺭﺠﻪ ﻤﺴﻠﻡ ﺒﺭﻗﻡ) ‪ (٥٠٦٦‬ﻭﻫﻭ ﻤـﺭﻭﻱ ﻤـﻥ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬﻡ‪ ‬ﹶﺘﻘﹸﻭ ‪‬ﻡ ﺍﻝﺴ‪‬ﺎ ‪‬‬
‫ﺱ ‪‬‬
‫ﺸﺭ‪‬ﺍ ‪‬ﺭ ﺍﻝﻨﱠﺎ ِ‬
‫ِ‬
‫ﻁﺭﻕ ﻜﺜﻴﺭﺓ ﺒﻠﻐﺕ ﺤﺩ ﺍﻝﺘﻭﺍﺘﺭ ﺍﻝﻤﻌﻨﻭﻱ‪.‬‬
‫ﻓﺎﻝﻤﺠﻠﺱ ﻴﻘﺎﺘل ﻋﻠﻰ ﺃﻤﺭ ﺍﷲ ﻭﻋﻠﻰ ﺸﺭﻴﻌﺘﻪ ﻭﺩﻴﻨﻪ‪ ،‬ﻭﻻ ﻴﺭﺘﻀﻲ ﻤﻨﻬﺞ ﺍﻝﻤـﺴﺎﻭﻤﺎﺕ‬
‫ﻭﺍﻝﻤﺘﺠﺎﺭﺍﺕ ﺒﺎﻝﻌﻘﻴﺩﺓ ﻭﺍﻝﻤﻨﻬﺞ‪ ،‬ﻭﻗﺩ ﺃﻀﺤﻰ ﺍﻝﻴﻭﻡ ﻗﺎﻫﺭﹰﺍ ﻝﻌﺩﻭﻩ ﻓﻲ ﻜﺜﻴﺭ ﻤﻥ ﻤﻨـﺎﻁﻕ‬
‫ﺍﻝﻌﺭﺍﻕ ﻭﷲ ﺍﻝﻔﻀل ﻭﺍﻝﻤﻨﺔ‪.‬‬
‫ﺒﻴﻨﻤﺎ ﻨﺭﻯ ﺍﻝﺠﻤﺎﻋﺎﺕ ﻭﺍﻝﻁﻭﺍﺌﻑ ﺍﻝﻌﺎﻤﻠﺔ ﻓﻲ ﺍﻝﺴﺎﺤﺔ ﻻ ﺘﻌﺩﻭ ﺃﻥ ﺘﻜﻭﻥ ﺇﺤﺩﻯ ﺜﻼﺙ‪:‬‬
‫ﻁﻭﺍﺌﻑ ﻤﺭﺘﺩﺓ‪ :‬ﺍﺭﺘﺩﺕ ﻋﻥ ﺍﻹﺴﻼﻡ ﺒﺎﻨﺨﺭﺍﻁﻬﺎ ﻓﻲ ﻤﻨﻅﻭﻤـﺔ ﺍﻷﻫـﺩﺍﻑ ﺍﻝـﺼﻠﻴﺒﻴﺔ‬
‫ﻭﺘﺒﻨﻴﻬﺎ ﻝﻠﻤﻨﻬﺞ ﺍﻝﺩﻴﻤﻘﺭﺍﻁﻲ ﺍﻝﻜﺎﻓﺭ ﻭﻤﺸﺎﺭﻜﺘﻬﺎ ﻓﻲ ﺨﻁﻁ ﺍﻝﺩﻭﻝﺔ ﺍﻝﻌﻤﻴﻠﺔ ﻭﻤـﺴﺎﻨﺩﺘﻬﺎ‬
‫ﻓﻲ ﻤﻬﺎﻤﻬﺎ ﺍﻝﻭﺯﺍﺭﻴﺔ ﻭﺍﻝﺤﻜﻭﻤﻴﺔ ﺍﻝﻤﺨﺘﻠﻔﺔ‪ ،‬ﻭﻫﺫﻩ ﺍﻝﻁﻭﺍﺌﻑ ﻻ ﻨﺼﻴﺏ ﻝﻬﺎ ﻓﻲ ﺍﻝﺩﻭﻝـﺔ‬
‫ﺍﻝﺸﺭﻋﻴﺔ ﻝﻜﻭﻨﻬﺎ ﻻ ﺘﻤﺜل ﺍﻹﺴﻼﻡ ﻭﻻ ﺘﻘﻴﻡ ﺸﺭﻋﻪ‪.‬‬
‫ﻁﻭﺍﺌﻑ ﻀﺎﻝﺔ‪ :‬ﻝﻡ ﺘﻨﺨﺭﻁ ﻓﻲ ﺍﻝﻤﺨﻁﻁ ﺍﻝﺼﻠﻴﺒﻲ ﻭﻝﻡ ﺘﺴﺎﻨﺩ ﺍﻝﺤﻜﻭﻤﺔ ﺍﻝﻤﺭﺘﺩﺓ‪ ،‬ﻭﻝﻜﻨﻬﺎ‬
‫ﺘﺘﺒﻨﻰ ﻤﻨﺎﻫﺞ ﻤﻨﺤﺭﻓﺔ ﻓﻲ ﻓﻬﻡ ﺍﻹﺴﻼﻡ‪ ،‬ﻭﺘﺘﻔﺸﻰ ﻓﻲ ﺼﻔﻭﻑ ﻗﺎﺩﺘﻬﺎ ﻭﺃﺘﺒﺎﻋﻬﺎ ﺍﻝﺒـﺩﻉ‬
‫ﻭﺍﻝﻀﻼﻻﺕ‪ ،‬ﻭﺍﻝﺘﺼﻭﺭﺍﺕ ﺍﻝﺒﺎﻁﻠﺔ ﺍﻝﻤﻨﺎﻓﻴﺔ ﻝﻠﺴﻨﺔ ﺍﻝﺒﻴﻀﺎﺀ‪ ،‬ﻓﻬﻲ ﻻ ﺘﺴﺘﻁﻴﻊ ﺃﻥ ﺘﻘـﻴﻡ‬
‫ﺍﻝﺸﺭﻉ ﻜﻤﺎ ﺃﺭﺩﻩ ﺍﷲ ﻋﺯ ﻭﺠل ﻭﻋﻠﻰ ﻭﻓﻕ ﺍﻝﻤﻨﻬﺎﺝ ﺍﻝﻨﺒﻭﻱ ﺍﻝﺸﺭﻴﻑ‪.‬‬
‫ﻁﻭﺍﺌﻑ ﺴﻨﻴﺔ ﻤﺠﺎﻫﺩﺓ‪ :‬ﺤﺎﺭﺒﺕ ﺍﻝﻤﺤﺘل ﻭﻗﺎﺘﻠﺕ ﺍﻝﻐﺯﺍﺓ‪ ،‬ﻭﺃﺜﺨﻨﺕ ﺒﺎﻝﻌﺩﻭ ﻭﺃﺒﻠﺕ ﻓﻴـﻪ‬
‫ﺒﻼﺀ ﺤﺴﻨ ﹰﺎ ﻭﻝﻜﻨﻬﺎ ﺒﻘﻴﺕ ﺘﻌﻤل ﻭﺤﺩﻫﺎ ﻤﻨﻔﺭﺩﺓ ﻋﻥ ﺨﻁ ﺍﻻﺠﺘﻤﺎﻉ ﻭﺍﻻﺌﺘﻼﻑ‪ ،‬ﻓﻜـﺎﻥ‬
‫ﻤﻨﻬﺎ ﺃﻥ ﺘﺄﺨﺭﺕ ﻋﻥ ﺩﻋﻭﺍﺕ ﺍﻝﻤﺠﻠﺱ ﺍﻝﻤﺘﻜﺭﺭﺓ‪ ،‬ﻭﻓﺎﺘﻬﺎ ﺒﺫﻝﻙ ﻓﻀل ﺍﻻﻝﺘﺤﺎﻕ ﺒﻬـﺫﺍ‬
‫ﺍﻝﻤﺸﺭﻭﻉ ﺍﻝﻤﺒﺎﺭﻙ‪.‬‬
‫ﻭﻴﺘﻀﺢ ﺒﻬﺫﺍ ﺃﻥ ﺭﻭﺍﺩ ﻤﺠﻠﺱ ﺸﻭﺭﻯ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻫﻡ ﺃﺤﻕ ﺍﻝﻨﺎﺱ ﺒﻬﺫﺍ ﺍﻝﺴﺒﻕ ﻝﺘﺄﻫﻠﻬﻡ‬
‫ﻼ ﻭﺤﺴﺎﹰ‪ ،‬ﻭﻝﺘﺄﺨﺭ ﻏﻴﺭﻫﻡ ﻋﻥ ﻤﺼﺎﻓﱠﺘﻬﻡ ﻓﻲ ﺍﻝﻤﻜﺎﺴﺏ ﻭﺍﻻﻤﺘﻴـﺎﺯﺍﺕ‬
‫ﻝﺫﻝﻙ ﺸﺭﻋ ﹰﺎ ﻭﻋﻘ ﹰ‬

‫‪٦٤‬‬
‫ﺍﻝﺸﺭﻋﻴﺔ ﻭﺍﻝﺤﺴﻴﺔ‪ ،‬ﻭﻫﻭ ﻤﺎ ﻓﺘﺢ ﻝﻬﻡ ﺍﻝﺒﺎﺏ ﻭﺍﺴﻌ ﹰﺎ ﻹﻋﻼﻥ ﺩﻭﻝﺘﻬﻡ ﺍﻝﻤﺒﺎﺭﻜﺔ ﻨـﺼﺭﻫﺎ‬
‫ﺍﷲ ﻭﻭﻁﺩ ﺒﻨﻴﺎﻨﻬﺎ‪.‬‬
‫=================‬
‫ﺴﺎﺩﺴ ﹰﺎ‪ :‬ﺍﺭﺘﻘﺎﺀ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻓﻲ ﻤﺴﺘﻭﻯ ﺍﻝﺘﺠﻬﻴﺯﺍﺕ ﻭﺍﻝﻜﻔﺎﺀﺍﺕ ﺍﻝﻤﺨﺘﻠﻔﺔ‪:‬‬
‫ﷲ ﺜﻡ ﻝﻠﺘﺎﺭﻴﺦ‪ ،‬ﺍﻝﺤﻘﻴﻘﺔ ﺍﻝﺘﻲ ﻴﻨﺒﻐﻲ ﺃﻥ ﺘﻌﻴﻬﺎ ﺍﻷﻤﺔ ﻋﻥ ﺃﺒﻨﺎﺀﻫﺎ ﻓﻲ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﻓﺒﻌﺩ ﻤـﺎ‬
‫ﻴﺠﺎﻭﺯ ﺍﻝﺜﻼﺙ ﺴﻨﻭﺍﺕ ﻤﻥ ﺍﻝﺠﻬﺎﺩ ﻓﻲ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﺍﺴﺘﻁﺎﻉ ﺍﻝﻤﺠﺎﻫﺩﻭﻥ ﺒﺘﻭﻓﻴﻕ ﻤـﻥ ﺍﷲ‬
‫ﺍﻝﻭﺼﻭل ﺇﻝﻰ ﻤﺴﺘﻭﻯ ﻻﺌﻕ ﻤـﻥ ﺍﻝﻘـﺩﺭﺍﺕ ﻭﺍﻝﺘﺠﻬﻴـﺯﺍﺕ ﺍﻝﺘﻨﻅﻴﻤﻴـﺔ ﻭﺍﻝﻌـﺴﻜﺭﻴﺔ‬
‫ﻭﺍﻹﺩﺍﺭﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻹﻋﻼﻤﻴﺔ ﻤﺎ ﻝﻡ ﻴﺒﻠﻐﻭﻩ ﻤﻥ ﻗﺒل‪ ،‬ﻭﻫﻲ ﻤﻨﺔ ﻤﻥ ﺍﷲ ﻋﻠـﻴﻬﻡ‪،‬‬
‫ﻭﻓﺭﺼﺔ ﺘﺎﺭﻴﺨﻴﺔ ﻴﺘﻭﺠﺏ ﻋﻠﻴﻬﻡ ﺍﺴﺘﻐﻼﻝﻬﺎ ﻭﺍﺴﺘﺜﻤﺎﺭﻫﺎ ﻓﻲ ﺃﻫﻡ ﺍﻝﻭﺍﺠﺒﺎﺕ ﻭﺍﻝﺘﻜـﺎﻝﻴﻑ‬
‫ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﻫﺫﺍ ﺍﻝﻌﺼﺭ‪ ،‬ﺃﻱ ﺒﺈﻗﺎﻤﺔ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻝﻤﻨﺸﻭﺩﺓ‪ ،‬ﻭﺍﻝﺘـﻲ ﺴﺘـﺸﻜل‬
‫ﺇﻁﺎﺭﹰﺍ ﺤﻴﻭﻴ ﹰﺎ ﺭﺍﺌﻌ ﹰﺎ ﻻﺴﺘﺨﺩﺍﻡ ﻫﺫﻩ ﺍﻝﻘﺩﺭﺍﺕ ﻭﺍﻝﻁﺎﻗﺎﺕ‪ ،‬ﻭﺘﻔﻌﻴﻠﻬﺎ ﻓﻲ ﺨﺩﻤـﺔ ﺍﻹﺴـﻼﻡ‬
‫ﻭﺍﻝﻤﺴﻠﻤﻴﻥ‪ ،‬ﻭﻁﺭﺩ ﺍﻝﻐﺯﻭ ﺍﻝﺼﻠﻴﺒﻲ ﻭﺃﺫﻨﺎﺒﻪ ﻤﻥ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﻭﺒﻨﺎﺀ ﺍﻝﻌـﺭﺍﻕ ﺍﻹﺴـﻼﻤﻲ‬
‫ﺍﻝﺠﺩﻴﺩ ﻋﻠﻰ ﺨﻠﻔﻴﺔ ﻗﺎﻋﺩﺓ ﺇﺴﻼﻤﻴﺔ ﻤﺴﺒﻘﺔ ﺘﺘﻤﺜل ﺒﺎﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻝﻨﺎﺸﺌﺔ‪ ،‬ﻭﻤﻊ ﺃﻨﻨـﺎ‬
‫ﻨﻘﻭل ﻫﺫﺍ‪ . . .‬ﻨﺩﺭﻙ ﺘﻤﺎﻤ ﹰﺎ ﺃﻥ ﺍﻝﻘﺎﻋﺩﺓ ﺍﻝﺘﻲ ﺍﻋﺘﻤﺩﻫﺎ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓﻲ‬
‫ﺇﻗﺎﻤﺔ ﺩﻭﻝﺘﻪ ﺍﻷﻭﻝﻰ ﻝﻡ ﺘﻜﻥ ﻤﻥ ﺫﻭﻱ ﺍﻝﻌﻠﻭﻡ ﻭﺍﻻﺨﺘﺼﺎﺼﺎﺕ ﺍﻝﺩﻨﻴﻭﻴـﺔ ﻭﺍﻝﻜﻔـﺎﺀﺍﺕ‬
‫ﺍﻝﻤﺎﺩﻴﺔ ﺍﻝﻌﺎﻝﻴﺔ ﻓﻲ ﺫﻝﻙ ﺍﻝﻭﻗﺕ ﺒل ﻜﺎﻥ ﺃﻋﺩﺍﺅﻩ ﻴﺴﺒﻘﻭﻨﻪ ﻜﺜﻴﺭﹰﺍ ﻓﻲ ﻫﺫﺍ ﺍﻝﻤﻀﻤﺎﺭ ﻭﻝـﻡ‬
‫ﻥ ﹶﻝ ﹸﻜﻡ‪ ‬ﺁ ‪‬ﻴﺔﹲ ﻓِـﻲ‬
‫ﻴﻜﻥ ﻫﺫﺍ ﺩﺍﻋﻴ ﹰﺎ ﻹﻴﻘﺎﻑ ﻤﺴﻴﺭﺓ ﺍﻝﺩﻭﻝﺔ ﻭﻤﺸﺭﻭﻋﻬﺎ‪ ،‬ﻗﺎل ﺘﻌﺎﻝﻰ‪ } :‬ﹶﻗﺩ‪ ‬ﻜﹶﺎ ‪‬‬
‫ﻥ ﻭ‪‬ﺍﻝﻠﹼـ ‪‬ﻪ‬
‫ﻱ ﺍﻝﹾ ‪‬ﻌﻴ‪ِ ‬‬
‫ل ﺍﻝﹼﻠ ِﻪ ‪‬ﻭُﺃﺨﹾﺭ‪‬ﻯ ﻜﹶﺎ ِﻓ ‪‬ﺭﺓﹲ ‪‬ﻴ ‪‬ﺭﻭ‪ ‬ﹶﻨﻬ‪‬ﻡ ‪‬ﻤﺜﹾﹶﻠﻴ‪ِ ‬ﻬﻡ‪ ‬ﺭﺃْ ‪‬‬
‫ﺴﺒِﻴ ِ‬
‫ل ﻓِﻲ ‪‬‬
‫ﻥ ﺍﻝﹾ ﹶﺘ ﹶﻘﺘﹶﺎ ِﻓ َﺌﺔﹲ ﹸﺘﻘﹶﺎ ِﺘ ُ‬
‫ِﻓ َﺌ ﹶﺘﻴ‪ِ ‬‬
‫ﻷﺒ‪‬ﺼ‪‬ﺎ ِﺭ{ ]ﺴﻭﺭﺓ ﺁل ﻋﻤﺭﺍﻥ‪.[١٣ :‬‬
‫ﻙ ﹶﻝ ِﻌﺒ‪ ‬ﺭ ﹰﺓ ﱠﻝُﺄﻭ‪‬ﻝِﻲ ﺍ َ‬
‫ﻥ ﻓِﻲ ﹶﺫِﻝ ‪‬‬
‫‪‬ﻴ َﺅ‪‬ﻴ ‪‬ﺩ ِﺒ ﹶﻨﺼ‪ِ ‬ﺭ ِﻩ ﻤ‪‬ﻥ ‪‬ﻴﺸﹶﺎ ‪‬ﺀ ِﺇ ‪‬‬
‫ﻥ{ ]ﺴـﻭﺭﺓ‬
‫ﺼ ‪‬ﺭ ﹸﻜ ‪‬ﻡ ﺍﻝﹼﻠ ‪‬ﻪ ِﺒ ‪‬ﺒﺩ‪ٍ ‬ﺭ ‪‬ﻭﺃَﻨﹸﺘﻡ‪َ ‬ﺃ ِﺫﱠﻝﺔﹲ ﻓﹶﺎﱠﺘﻘﹸﻭﺍﹾ ﺍﻝﹼﻠ ‪‬ﻪ ﹶﻝ ‪‬ﻌﱠﻠ ﹸﻜﻡ‪ ‬ﹶﺘﺸﹾ ﹸﻜﺭ‪‬ﻭ ‪‬‬
‫ﻭﻗﺎل ﺘﻌﺎﻝﻰ‪ } :‬ﻭﹶﻝ ﹶﻘﺩ‪ ‬ﹶﻨ ‪‬‬
‫ﺁل ﻋﻤﺭﺍﻥ‪.[١٢٣ :‬‬
‫ﺭﻭﻯ ﺍﻝﻁﺒﺭﻱ ﻓﻲ ﺘﻔﺴﻴﺭﻩ ‪ :١٠٩‬ﻋﻥ ﺍﺒﻥ ﺇﺴﺤﻕ‪ } :‬ﻭﻝﻘﺩ ﻨﺼﺭﻜﻡ ﺍﷲ ﺒﺒﺩﺭ ﻭﺃﻨﺘﻡ ﺃﺫﻝﺔ‬
‫{ ﺃﻗل ﻋﺩﺩﹰﺍ ﻭﺃﻀﻌﻑ ﻗﻭﺓ‪.‬‬

‫‪١٠٩‬‬
‫ﺴﻴﺭﺓ ﺍﺒﻥ ﻫﺸﺎﻡ ‪ ١١٣ :٣‬ﻭﺘﻔﺴﻴﺭ ﺍﻝﻁﺒﺭﻱ ‪) -‬ﺝ ‪ / ٧‬ﺹ ‪ (١٧٠‬ﻭﺘﻔﺴﻴﺭ ﺍﻝﻁﺒـﺭﻱ ‪) -‬ﺝ ‪ / ٧‬ﺹ‬ ‫‪-‬‬
‫‪(١٧٢‬‬

‫‪٦٥‬‬
‫ﻀﻌ‪‬ﻔ ﹰﺎ ﹶﻓﺈِﻥ ‪‬ﻴﻜﹸﻥ ﻤ‪‬ﻨﻜﹸﻡ ‪‬ﻤ َﺌﺔﹲ ﺼ‪‬ـﺎ ِﺒ ‪‬ﺭﺓﹲ‬
‫ﻥ ﻓِﻴ ﹸﻜﻡ‪ ‬‬
‫ﻋِﻠ ‪‬ﻡ َﺃ ‪‬‬
‫ﻑ ﺍﻝﹼﻠ ‪‬ﻪ ﻋ‪‬ﻨ ﹸﻜﻡ‪ ‬ﻭ ‪‬‬
‫ﺨ ﱠﻔ ﹶ‬
‫ﻥ ﹶ‬
‫ﻗﺎل ﺘﻌﺎﻝﻰ‪} :‬ﺍﻵ ‪‬‬
‫ﻥ{ ]ﺴﻭﺭﺓ‬
‫ﻥ ﺍﻝﹼﻠ ِﻪ ﻭ‪‬ﺍﻝﹼﻠ ‪‬ﻪ ‪‬ﻤ ‪‬ﻊ ﺍﻝﺼ‪‬ﺎ ِﺒﺭِﻴ ‪‬‬
‫ﻥ ِﺒﺈِﺫﹾ ِ‬
‫ﻥ ‪‬ﻭﺇِﻥ ‪‬ﻴﻜﹸﻥ ﻤ‪‬ﻨ ﹸﻜﻡ‪َ ‬ﺃﻝﹾﻑﹲ ‪‬ﻴﻐﹾِﻠﺒ‪‬ﻭﺍﹾ َﺃﻝﹾ ﹶﻔﻴ‪ِ ‬‬
‫‪‬ﻴﻐﹾِﻠﺒ‪‬ﻭﺍﹾ ِﻤ َﺌ ﹶﺘﻴ‪ِ ‬‬
‫ﺍﻷﻨﻔﺎل‪[٦٦ :‬‬
‫ﺃﻱ ﺃﻥ ﻀﻌﻑ ﺍﻝﻘﺩﺭﺍﺕ ﺍﻝﻤﺎﺩﻴﺔ ﻜﻤ ﹰﺎ ﻭﻨﻭﻋ ﹰﺎ ﻜﺎﻥ ﻤﻠﺤﻭﻅ ﹰﺎ ﻓﻲ ﺍﻝﻤﺭﺍﺤل ﺍﻷﻭﻝﻰ ﻤﻥ ﻗﻴﺎﻡ‬
‫ﺏ ﻋﻠﻰ ﺇﻗﺎﻤـﺔ ﺍﻝﺘﻘـﻭﻯ ﻓـﻲ ﺍﻝﻨﻔـﻭﺱ‬
‫ﺩﻭﻝﺔ ﺍﻝﻨﺒﻭﺓ ﻭﻝﻜﻥ ﺍﻝﺘﻭﺠﻴﻪ ﺍﻷﻋﻅﻡ ﻜﺎﻥ ﻴﻨﺼ ‪‬‬
‫ﻭﻏﺭﺱ ﻤﻌﺎﻝﻡ ﻫﺫﺍ ﺍﻝ ‪‬ﺩﻴ‪‬ﻥ ﻭﺃﺼﻭﻝﻪ ﺍﻝﻌﻘﺎﺌﺩﻴﺔ ﻓﻲ ﻗﻠﻭﺏ ﺃﺘﺒﺎﻋﻪ ﻝﻴﺘـﺴﻨﻰ ﻝﻬـﻡ ﺍﻝﻘﻴـﺎﻡ‬
‫ﺒﺄﻋﺒﺎﺌﻪ‪ ،‬ﻭﻝﻭ ﻝﻡ ﻴﻜﻭﻨﻭﺍ ﻤﻥ ﺃﺼﺤﺎﺏ ﺍﻝﻜﻔﺎﺀﺍﺕ ﺍﻝﺩﻨﻴﻭﻴﺔ ﻭﺍﻝﺘﺨﺼﺼﺎﺕ ﺍﻝﻤﻌﺎﺸﻴﺔ‪ ،‬ﻓﺈﻥ‬
‫ﺫﻝﻙ ﻝﻡ ﻴﻜﻥ ﻋﺎﺌﻘ ﹰﺎ ﺃﻤﺎﻡ ﺇﻗﺎﻤﺔ ﺍﻝﺩﻭﻝﺔ ﺍﻝﻤﺒﺎﺭﻜﺔ‪ ،‬ﻓﺸﺭﻁ ﺇﻗﺎﻤﺔ ﺩﻭﻝﺔ ﺍﻹﺴﻼﻡ ﺍﻨﺘﻬـﺎﺽ‬
‫ﺃﻤﻭﺭ ﺍﻝ ‪‬ﺩﻴ‪‬ﻥ ﻭﻗﻀﺎﻴﺎﻩ ﻗﺒل ﺍﺴﺘﻘﺎﻤﺔ ﺃﻤﻭﺭ ﺍﻝﺩﻨﻴﺎ ﻭﺃﺸﻐﺎﻝﻬﺎ‪ ،‬ﻭﻫﻭ ﻤﺎ ﺘﻨﺹ ﻋﻠﻴﻪ ﺍﻵﻴـﺔ‬
‫ﺕ ﹶﻝ ‪‬ﻴﺴ‪ ‬ﹶﺘﺨﹾِﻠ ﹶﻔﱠﻨﻬ‪‬ﻡ ﻓِﻲ‬
‫ﻋﻤِﻠﹸﻭﺍ ﺍﻝﺼ‪‬ﺎِﻝﺤ‪‬ﺎ ِ‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭﺍ ﻤِﻨ ﹸﻜﻡ‪ ‬ﻭ ‪‬‬
‫ﻋ ‪‬ﺩ ﺍﻝﱠﻠ ‪‬ﻪ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺍﻝﻜﺭﻴﻤﺔ‪ ،‬ﻗﺎل ﺘﻌﺎﻝﻰ‪ } :‬ﻭ ‪‬‬
‫ﻥ ﹶﻝ ‪‬ﻬﻡ‪ ‬ﺩِﻴ ﹶﻨ ‪‬ﻬ ‪‬ﻡ ﺍﱠﻝﺫِﻱ ﺍﺭ‪ ‬ﹶﺘﻀ‪‬ﻰ ﹶﻝ ‪‬ﻬﻡ‪ ‬ﻭﹶﻝ ‪‬ﻴ ‪‬ﺒ ‪‬ﺩﹶﻝﱠﻨﻬ‪‬ﻡ‬
‫ﻥ ﻤِﻥ ﹶﻗﺒ‪ِ‬ﻠ ِﻬﻡ‪ ‬ﻭﹶﻝ ‪‬ﻴ ‪‬ﻤ ﱢﻜ ﹶﻨ ‪‬‬
‫ﻑ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺽ ﹶﻜﻤ‪‬ﺎ ﺍﺴ‪ ‬ﹶﺘﺨﹾﹶﻠ ﹶ‬
‫ﺍﻝﹾ َﺄﺭ‪ِ ‬‬
‫ﻙ ﻫ‪‬ـ ‪‬ﻡ‬
‫ﻙ ﹶﻓُﺄﻭ‪‬ﹶﻝﺌِـ ‪‬‬
‫ﺸﻴ‪‬ﺌ ﹰﺎ ‪‬ﻭﻤ‪‬ﻥ ﹶﻜ ﹶﻔ ‪‬ﺭ ‪‬ﺒﻌ‪ ‬ﺩ ﹶﺫِﻝ ‪‬‬
‫ﻥ ﺒِﻲ ﹶ‬
‫ﺨﻭ‪ِ ‬ﻓ ِﻬﻡ‪َ ‬ﺃﻤ‪‬ﻨ ﹰﺎ ‪‬ﻴﻌ‪ ‬ﺒﺩ‪‬ﻭ ﹶﻨﻨِﻲ ﻝﹶﺎ ‪‬ﻴﺸﹾ ِﺭﻜﹸﻭ ‪‬‬
‫ﻤ‪‬ﻥ ‪‬ﺒﻌ‪ِ ‬ﺩ ﹶ‬
‫ﻥ { ]ﺴﻭﺭﺓ ﺍﻝﻨﻭﺭ‪.[٥٥ :‬‬
‫ﺴﻘﹸﻭ ‪‬‬
‫ﺍﻝﹾﻔﹶﺎ ِ‬
‫===============‬
‫ﺴﺎﺒﻌ ﹰﺎ‪ :‬ﻭﺠﻭﺏ ﺴﻴﺎﺴﺔ ﺸﺅﻭﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ‪:‬‬
‫ﻓﻲ ﺨﻀﻡ ﺍﻝﻌﺭﻜﺔ ﺍﻝﻤﻠﺘﻬﺒﺔ ﻓﻲ ﻤﻨﺎﻁﻕ ﺍﻝﻌﺭﺍﻕ ﺍﻝﻤﺨﺘﻠﻔﺔ )ﻭﺍﻝـﺴﻨﻴﺔ ﻤﻨﻬـﺎ ﺒﺎﻝﺘﺤﺩﻴـﺩ(‬
‫ﺘﺸﻜﻠﺕ ﻤﻨﺎﻁﻕ ﻭﺍﺴﻌﺔ ﺘﻌﺎﻨﻲ ﻤﻥ ﺍﻝﻔﺭﺍﻍ ﺍﻝﺴﻴﺎﺴﻲ ﻝﻌﺩﻡ ﻭﺠﻭﺩ ﺃﻱ ﺴﻠﻁﺔ ﻨﺎﻓﺫﺓ ﻓﻴـﻪ‪،‬‬
‫ﻓﺎﻝﻌﺩﻭ ﺍﻷﻤﺭﻴﻜﻲ ﻻ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﻅﻬﺭ ﺃﻤﺎﻡ ﺍﻝﻨﺎﺱ ﻝﻴﻔﺽ ﺨﺼﻭﻤﺎﺘﻬﻡ ﻭﻴﺸﺭﻑ ﻋﻠـﻰ‬
‫ﺸﺅﻭﻨﻬﻡ ﻀﻤﻥ ﻤﺅﺴﺴﺎﺕ ﻭﻤﺠﺎﻝﺱ ﺘﺩﺍﺭ ﻤﺒﺎﺸﺭﺓ ﻤﻥ ﻗﺒﻠﻪ )ﺃﻱ ﻤﻥ ﺠﻨﻭﺩﻩ( ﻓﻬـﺫﺍ ﻻ‬
‫ﻴﻤﻜﻥ ﺃﻥ ﻴﺤﺩﺙ ﻓﻲ ﻜﺜﻴﺭ ﻤﻨﺎﻁﻕ ﺍﻝﻌﺭﺍﻕ ﻭﺨﺎﺼﺔ ﺍﻝﺴﻨﻴﺔ ﻤﻨﻬﺎ‪ ،‬ﻷﻥ ﺍﻝﻌﺩﻭ ﻻ ﻴﺩﺨﻠﻬﺎ‬
‫ﺇﻻ ﻝﻘﺘﺎل ﻭﻨﺯﺍل‪ ،‬ﻓﻬﻭ ﻴ‪‬ﻀﺭﺏ ﻋﻨﺩ ﺃﺩﻨﻰ ﺍﻨﻜﺸﺎﻑ ﻭﻅﻬﻭﺭ ﺃﻤﺎﻡ ﻨﻴﺭﺍﻥ ﺍﻝﻤﺠﺎﻫـﺩﻴﻥ‪،‬‬
‫ﻭﺒﺎﻝﻤﻘﺎﺒل ﺴﻴﻜﻭﻥ ﺍﻝﺘﻌﻭﻴل ﻓﻲ ﺴ ‪‬ﺩ ﻫﺫﺍ ﺍﻝﻔﺭﺍﻍ ﻋﻠﻰ ﺃﺫﻨﺎﺏ ﺍﻝﻌﺩﻭ ﻭﺨﺩ‪‬ﺍﻤﻪ ﺍﻝﻤﺭﺘـﺩﻴﻥ‬
‫ﻤﻥ ﻭﺠﻬﺎﺀ ﺍﻝﺤﻜﻭﻤﺔ ﺍﻝﻌﺭﺍﻗﻴﺔ ﺍﻝﻌﻤﻴﻠﺔ‪ ،‬ﻭﻫﺫﺍ ﺒﻔﻀل ﺍﷲ ﻝﻥ ﻴﻜﻭﻥ ﺒـﺴﺒﺏ ﺍﻝـﻀﻌﻑ‬
‫ﻼ ﻋﻥ ﺃﻨﻬﺎ ﻝﻡ ﺘﺤﻘﻕ ﺃﻱ ﺘﻭﺍﺠﺩ ﻴـﺫﻜﺭ‬
‫ﻭﺍﻝﺨﻠﺨﻠﺔ ﺍﻝﺘﻲ ﺘﻌﺎﻨﻲ ﻤﻨﻬﺎ ﻫﺫﻩ ﺍﻝﺤﻜﻭﻤﺔ‪ ،‬ﻓﻀ ﹰ‬
‫ﻝﻘﻭﺍﺘﻬﺎ ﻭﺃﺠﻬﺯﺘﻬﺎ ﺩﺍﺨل ﺍﻝﻤﻨﺎﻁﻕ ﺍﻝﺴﻨﻴﺔ ﺍﻝﺘﻲ ﺘﻘﻊ ﺍﻵﻥ ﺘﺤـﺕ ﺴـﻠﻁﺔ ﺍﻝﻤﺠﺎﻫـﺩﻴﻥ‬
‫ﻭﺸﻭﻜﺘﻬﻡ‪ ،‬ﻭﻜﺎﻥ ﻫﺫﺍ ﺴﺒﺒ ﹰﺎ ﻓﻲ ﺤﺩﻭﺙ ﺍﻝﺘﻤﺎﺱ ﺍﻝﻤﺒﺎﺸﺭ ﺒﻴﻥ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻭﺍﻝﻨﺎﺱ ﻝﻐﺎﻴـﺔ‬

‫‪٦٦‬‬
‫ﻤﻠﺊ ﻫﺫﺍ ﺍﻝﻔﺭﺍﻍ‪ ،‬ﻭﻝﻌﻠﻡ ﺍﻝﻨﺎﺱ ﺃﻥ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻫﻡ ﺍﻷﻗﺩﺭ ﻋﻠﻰ ﺴ ‪‬ﺩ ﻫﺫﻩ ﺍﻝﺨﻠﺔ‪ ،‬ﻓـﺼﺎﺭ‬
‫ﺍﻝﻤﺠﺎﻫﺩﻭﻥ ﺒﻔﻀل ﻤﻥ ﺍﷲ ﻴﻨﻅﻤﻭﻥ ﻤﺠﺎﻝﺱ ﺍﻝﻘﻀﺎﺀ‪ ،‬ﻭﺇﻗﺎﻤﺔ ﺒﻌﺽ ﺍﻝﺤﺩﻭﺩ ﻭﺘـﺴﻴﻴﺱ‬
‫ﺍﻷﻤﻭﺭ ﺍﻝﻌﺎﻤﺔ ﻓﻲ ﺍﻝﻤﻨﺎﻁﻕ‪ . . . .‬ﺍﻹﺩﺍﺭﻴﺔ ﻤﻨﻬﺎ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﻓﻭﻗـﻊ‬
‫ﻻ ﺤﺴﻨ ﹰﺎ ﻭﻤﻭﻁﺌ ﹰﺎ ﺭﺍﺴﺨ ﹰﺎ ﻋﻠﻰ ﺘﻠﻙ ﺍﻷﺭﺽ ﺒﺘﻭﻓﻴﻕ ﺍﷲ‪ ،‬ﻭﻫﻭ ﻤﺎ ﻴـﺩﻋﻭ‬
‫ﻝﻬﻡ ﺒﺫﻝﻙ ﻗﺒﻭ ﹰ‬
‫ﺒﻜل ﺇﻝﺤﺎﺡ ﻹﻋﻼﻥ ﺍﻝﺩﻭﻝﺔ ﺍﻝﻤﻭﺠﻭﺩﺓ ﻓﻲ ﺍﻝﺨﻔﺎﺀ‪ ،‬ﻭﺇﺒﺭﺍﺯﻫﺎ ﻝﻠﻨﺎﺱ ﻝﻴﻌﻡ ﺍﻝﺨﻴﺭ ﻭﺘﻨﺩﻓﻊ‬
‫ﻤﺨﺎﻁﺭ ﺍﻹﺭﺒﺎﻙ ﺍﻝﺴﻴﺎﺴﻲ ﺍﻝﺤﺎﺼل‪.‬‬
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‫‪٦٧‬‬
 ‫ﺍﻝﻤﻁﺎﻝﺏ ﺍﻝﺸﺭﻋﻴﺔ ﺍﻝﺘﻲ ﺘﻠﺢ ﻋﻠﻰ ﻀﺭﻭﺭﺓ ﻗﻴﺎﻡ ﺩﻭﻝﺔ ﺘﺘﻤﺜل ﻓﻲ ﻨﻘﺎﻁ‪:‬‬

‫ﻤﻨﻬﺎ ﺇﻗﺎﻤﺔ ﺍﻝﺤﺩﻭﺩ ﻭﻓﺽ ﺍﻝﻨﺯﺍﻋﺎﺕ ﻭﺍﻝﺨﺼﻭﻤﺎﺕ ﻭﺘﺤﻘﻴﻕ ﺍﻷﻤﻥ ﻭﻤﻼﺤﻘﺔ ﺍﻝﻤﺠﺭﻤﻴﻥ‬
‫ﻭﺍﻝﻌﺼﺎﺓ‪.‬‬
‫ﻻ ﹶﺘﻜﹸـﻥ‬
‫ﻙ ﺍﻝﹼﻠ ‪‬ﻪ ‪‬ﻭ ﹶ‬
‫ﺱ ِﺒﻤ‪‬ﺎ َﺃﺭ‪‬ﺍ ‪‬‬
‫ﻥ ﺍﻝﻨﱠﺎ ِ‬
‫ﻕ ِﻝ ﹶﺘﺤ‪ ‬ﹸﻜ ‪‬ﻡ ‪‬ﺒﻴ‪ ‬‬
‫ﺤﱢ‬
‫ﺏ ﺒِﺎﻝﹾ ‪‬‬
‫ﻙ ﺍﻝﹾ ِﻜﺘﹶﺎ ‪‬‬
‫ﻗﺎل ﺘﻌﺎﻝﻰ‪ِ} :‬ﺇﻨﱠﺎ ﺃَﻨ ‪‬ﺯﻝﹾﻨﹶﺎ ِﺇﹶﻝﻴ‪ ‬‬
‫ﺨﺼِﻴﻤ ﹰﺎ{]ﺍﻝﻨﺴﺎﺀ‪.[١٠٥ :‬‬
‫ﻥ ﹶ‬
‫ﱢﻝﻠﹾﺨﹶﺂ ِﺌﻨِﻴ ‪‬‬
‫ﺏ ‪‬ﻭ ‪‬ﻤ ‪‬ﻬﻴ‪‬ﻤِﻨـ ﹰﺎ‬
‫ﻥ ﺍﻝﹾ ِﻜﺘﹶﺎ ِ‬
‫ﻥ ‪‬ﻴ ‪‬ﺩﻴ‪ِ ‬ﻪ ِﻤ ‪‬‬
‫ﺼﺩ‪‬ﻗ ﹰﺎ ﱢﻝﻤ‪‬ﺎ ‪‬ﺒﻴ‪ ‬‬
‫ﻕ ‪‬ﻤ ‪‬‬
‫ﺤﱢ‬
‫ﺏ ﺒِﺎﻝﹾ ‪‬‬
‫ﻙ ﺍﻝﹾ ِﻜﺘﹶﺎ ‪‬‬
‫ﻭﻗﺎل ﺘﻌﺎﻝﻰ‪ } :‬ﻭﺃَﻨ ‪‬ﺯﻝﹾﻨﹶﺎ ِﺇﹶﻝﻴ‪ ‬‬
‫ﻕ{]ﻤﻥ ﺴـﻭﺭﺓ‬
‫ﺤﱢ‬
‫ﻥ ﺍﻝﹾ ‪‬‬
‫ﻙ ِﻤ ‪‬‬
‫ﻋﻤ‪‬ﺎ ﺠ‪‬ﺎﺀ ‪‬‬
‫ﻻ ﹶﺘﱠﺘ ِﺒﻊ‪َ ‬ﺃﻫ‪‬ﻭ‪‬ﺍﺀ ‪‬ﻫﻡ‪ ‬‬
‫ل ﺍﻝﹼﻠﻪ‪ ‬ﻭ ﹶ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﻓﹶﺎﺤ‪‬ﻜﹸﻡ ‪‬ﺒﻴ‪ ‬ﹶﻨﻬ‪‬ﻡ ِﺒﻤ‪‬ﺎ ﺃَﻨ ‪‬ﺯ َ‬
‫‪‬‬
‫ﺍﻝﻤﺎﺌﺩﺓ‪.[٤٨ :‬‬
‫ﺠﺩ‪‬ﻭﺍﹾ ﻓِـﻲ‬
‫ﻻ ‪‬ﻴ ِ‬
‫ﺠ ‪‬ﺭ ‪‬ﺒﻴ‪ ‬ﹶﻨ ‪‬ﻬﻡ‪ ‬ﹸﺜ ‪‬ﻡ ﹶ‬
‫ﺸ‪‬‬
‫ﻙ ﻓِﻴﻤ‪‬ﺎ ﹶ‬
‫ﺤ ﱢﻜﻤ‪‬ﻭ ‪‬‬
‫ﻰ ‪‬ﻴ ‪‬‬
‫ﺤﱠﺘ ‪‬‬
‫ﻥ ‪‬‬
‫ﻻ ‪‬ﻴﺅْ ِﻤﻨﹸﻭ ‪‬‬
‫ﻙ ﹶ‬
‫ﻼ ‪‬ﻭ ‪‬ﺭ‪‬ﺒ ‪‬‬
‫ﻭﻗﺎل ﺘﻌﺎﻝﻰ‪ } :‬ﹶﻓ ﹶ‬
‫ﺴﱢﻠﻤ‪‬ﻭﺍﹾ ﹶﺘﺴ‪‬ﻠِﻴﻤ ﹰﺎ{ ]ﺍﻝﻨﺴﺎﺀ‪.[٦٥ :‬‬
‫ﺕ ‪‬ﻭ ‪‬ﻴ ‪‬‬
‫ﻀﻴ‪ ‬ﹶ‬
‫ﺤﺭ‪‬ﺠ ﹰﺎ ‪‬ﻤﻤ‪‬ﺎ ﹶﻗ ‪‬‬
‫ﺴﻬِﻡ‪ ‬‬
‫ﺃَﻨ ﹸﻔ ِ‬
‫ﻥ‬
‫ﻥ ﻋ‪‬ـ ِ‬
‫ﻑ ‪‬ﻭ ‪‬ﻴﻨﹾ ‪‬ﻬﻭ‪ ‬‬
‫ﻥ ﺒِﺎﻝﹾ ‪‬ﻤﻌ‪‬ﺭ‪‬ﻭ ِ‬
‫ﺨﻴ‪ِ ‬ﺭ ‪‬ﻭ ‪‬ﻴﺄْ ‪‬ﻤﺭ‪‬ﻭ ‪‬‬
‫ﻥ ِﺇﻝﹶﻰ ﺍﻝﹾ ﹶ‬
‫ﻭﻗﺎل ﺘﻌﺎﻝﻰ‪ } :‬ﻭﻝﹾ ﹶﺘﻜﹸﻥ ‪‬ﻤﻨ ﹸﻜﻡ‪ُ ‬ﺃ ‪‬ﻤﺔﹲ ‪‬ﻴﺩ‪‬ﻋ‪‬ﻭ ‪‬‬
‫ﻥ{ ]ﺁل ﻋﻤﺭﺍﻥ‪.[١٠٤ :‬‬
‫ﻙ ‪‬ﻫ ‪‬ﻡ ﺍﻝﹾ ‪‬ﻤﻔﹾِﻠﺤ‪‬ﻭ ‪‬‬
‫ﺍﻝﹾﻤ‪‬ﻨ ﹶﻜ ِﺭ ‪‬ﻭُﺃﻭ‪‬ﻝﹶـ ِﺌ ‪‬‬
‫ﺽ ﻓﹶـﺴ‪‬ﺎﺩﹰﺍ‬
‫ﻷﺭ‪ِ ‬‬
‫ﻥ ﻓِﻲ ﺍ َ‬
‫ﻥ ﺍﻝﹼﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺴ‪‬ﻭﹶﻝ ‪‬ﻪ ‪‬ﻭ ‪‬ﻴﺴ‪ ‬ﻌﻭ‪ ‬‬
‫ﻥ ‪‬ﻴﺤ‪‬ﺎ ِﺭﺒ‪‬ﻭ ‪‬‬
‫ﺠﺯ‪‬ﺍﺀ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻭﻗﺎل ﺘﻌﺎﻝﻰ‪ِ} :‬ﺇﱠﻨﻤ‪‬ﺎ ‪‬‬
‫ﻙ‬
‫ﺽ ﹶﺫﻝِـ ‪‬‬
‫ﻷﺭ‪ِ ‬‬
‫ﻥﺍَ‬
‫ﻑ َﺃﻭ‪ ‬ﻴ‪‬ﻨ ﹶﻔﻭ‪‬ﺍﹾ ِﻤ ‪‬‬
‫ﺠﹸﻠﻬ‪‬ﻡ ‪‬ﻤﻥ‪ ‬ﺨِﻼ ٍ‬
‫ﻁ ‪‬ﻊ َﺃﻴ‪‬ﺩِﻴ ِﻬﻡ‪ ‬ﻭَﺃﺭ‪ ‬‬
‫ﺼﱠﻠﺒ‪‬ﻭﺍﹾ َﺃﻭ‪ ‬ﹸﺘ ﹶﻘ ﱠ‬
‫ﺃَﻥ ‪‬ﻴ ﹶﻘﱠﺘﻠﹸﻭﺍﹾ َﺃﻭ‪ ‬ﻴ‪ ‬‬
‫ﻋﻅِﻴﻡ‪] { ‬ﺍﻝﻤﺎﺌﺩﺓ‪.[٣٣ :‬‬
‫ﻋﺫﹶﺍﺏ‪ ‬‬
‫ﺨ ‪‬ﺭ ِﺓ ‪‬‬
‫ﺨﺯ‪‬ﻱ‪ ‬ﻓِﻲ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ‪‬ﻭﹶﻝ ‪‬ﻬﻡ‪ ‬ﻓِﻲ ﺍﻵ ِ‬
‫ﹶﻝ ‪‬ﻬﻡ‪ِ ‬‬
‫ﻴﻘﻭل ﺃﺒﻭ ﺍﻝﻤﻌﺎﻝﻲ ﺍﻝﺠﻭﻴﻨﻲ ﻓﻲ ﻏﻴﺎﺙ ﺍﻷﻤﻡ ‪:١١٠‬‬
‫"ﻓﺈﺫﺍ ﻝﻡ ﻴﺘﻔﻕ ﻤﺴﺘﺠﻤﻊ ﻝﻠﺼﻔﺎﺕ ﺍﻝﻤﺭﻋﻴﺔ ﻭﺍﺴﺘﺤﺎل ﺘﻌﻁﻴل ﺍﻝﻤﻤﺎﻝﻙ ﻭﺍﻝﺭﻋﻴﺔ‪ ،‬ﻭﺘﻭﺤﺩ‬
‫ﺸﺨﺹ ﺒﺎﻻﺴﺘﻌﺩﺍﺩ ﺒﺎﻷﻨﺼﺎﺭ ﻭﺍﻻﺴﺘﻅﻬﺎﺭ ﺒﻌﺩﺩ ﺍﻻﻗﺘﻬﺎﺭ ﻭﺍﻻﻗﺘﺴﺎﺭ ﻭﺍﻻﺴﺘﻴﻼﺀ ﻋﻠﻰ‬
‫ﻤﺭﺩﺓ ﺍﻝﺩﻴﺎﻥ‪ ،‬ﻭﺴﺎﻋﺩﺘﻪ ﻤﻭﺍﺘﺎﺓ ﺍﻷﻗﺩﺍﺭ ﻭﺘﻁﺎﻤﻨﺕ ﻝﻪ ﺃﻗﺎﺼـﻲ ﺍﻷﻗﻁـﺎﺭ‪ ،‬ﻭﺘﻜﺎﻤﻠـﺕ‬
‫ﺃﺴﺒﺎﺏ ﺍﻻﻗﺘﺩﺍﺭ‪ ،‬ﻓﻤﺎ ﺍﻝﺫﻱ ﻴﺭﺨﺹ ﻝﻪ ﻓﻲ ﺍﻻﺴﺘﺌﺨﺎﺭ ﻋـﻥ ﺍﻝﻨـﺼﺭﺓ ﻭﺍﻻﻨﺘـﺼﺎﺭ‪،‬‬
‫ﻭﺍﻝﻤﻤﺘﺜل ﺃﻤﺭ ﺍﻝﻤﻠﻙ ﺍﻝﻘﻬﺎﺭ ﻜﻴﻑ ﺍﻨﻘﻠﺏ ﺍﻷﻤﺭ ﻭﺍﺴﺘﺩﺍﺭ‪ ،‬ﻓﺎﻝﻤﻌﻨﻰ ﺍﻝﺫﻱ ﻴﻠﺯﻡ ﺍﻝﺨﻠـﻕ‬
‫ﻁﺎﻋﺔ ﺍﻹﻤﺎﻡ ﻭﻴﻠﺯﻡ ﺍﻹﻤﺎﻡ ﺍﻝﻘﻴﺎﻡ ﺒﻤﺼﺎﻝﺢ ﺍﻹﺴﻼﻡ‪ ،‬ﺇﻨﻪ ﺃﻴﺴﺭ ﻤﻠﻙ ﻓﻲ ﺇﻤﻀﺎﺀ ﺍﻷﺤﻜﺎﻡ‬
‫ﻭﻗﻁﻊ ﺍﻝﻨﺯﺍﻉ ﻭﺍﻹﻝﺯﺍﻡ‪ ،‬ﻭﻫﻭ ﺒﻌﻴﻨﻪ ﻴﺘﺤﻘﻕ ﻋﻨﺩ ﻭﺠﻭﺩ ﻤﻘﺘﺩﺭ ﻋﻠﻰ ﺍﻝﻘﻴـﺎﻡ ﺒﻤﻬﻤـﺎﺕ‬
‫ﺍﻷﻨﺎﻡ ﻤﻊ ﺸﻐﻭﺭ ﺍﻝﺯﻤﺎﻥ ﻋﻥ ﺇﻤﺎﻡ‪ ،‬ﻓﻘﺩ ﺘﺤﻘﻕ ﻤﺎ ﺃﺤﺎﻭﻝﻪ ﻗﻁﻌﺎ ﺒﺤﻤﺩ ﺍﷲ ﺍﻝﻌﻅﻴﻡ ﺸﺄﻨﻪ‪،‬‬
‫‪١١٠‬‬
‫‪(٢٤٥)-‬‬

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‫ﻭﻭﻀﺢ ﻜﻔﻠﻕ ﺍﻝﺼﺒﺢ ﺩﻝﻴﻠﻪ ﻭﺒﺭﻫﺎﻨﻪ ﻓﺎﻤﺽ ﻴﺎ ﺼـﺩﺭ ﺍﻝﺯﻤـﺎﻥ ﻗـﺩﻤ ﹰﺎ ﻭﻻ ﺘـﺅﺨﺭ‬
‫ﺍﻻﻨﺘﻬﺎﺽ ﻝﻤﺎ ﺭﺸﺤﻙ ﺍﷲ ﻝﻪ ﻗﺩﻤﺎﹰ‪ ،‬ﺍﻨﺘﻬﻰ‪.‬‬
‫ﻓﺎﻝﺴﻴﻁﺭﺓ ﻋﻠﻰ ﺍﻝﻭﻀﻊ ﺍﻷﻤﻨﻲ ﻜﺎﻥ ﻤﻥ ﺃﻜﺜﺭ ﺍﻝﺩﻭﺍﻋﻲ ﺘﺤﻔﻴﺯﹰﺍ ﻭﺘﺸﺠﻴﻌﺎﹰ‪ ،‬ﻭﻗـﺩ ﻜـﺎﻥ‬
‫ﻝﻠﻤﺠﺎﻫﺩﻴﻥ ﺒﻔﻀل ﺍﷲ ﺍﻝﻴﺩ ﺍﻝﻁﻭﻝﻰ ﻓﻲ ﺘﺭﺘﻴﺏ ﻫﺫﺍ ﺍﻝﻤﻠﻑ‪ ،‬ﻓﻤﻨﺫ ﺃﻴﺎﻡ ﺍﻝﺠﻬﺎﺩ ﺍﻷﻭﻝـﻰ‬
‫ﺃﺨﺫ ﺍﻝﻤﺠﺎﻫﺩﻭﻥ ﻋﻠﻰ ﻋﺎﺘﻘﻬﻡ‪ ،‬ﻤﻼﺤﻘﺔ ﺍﻝﻔﻭﻀـﻰ ﺍﻷﻤﻨﻴـﺔ‪ ،‬ﻭﻤﺘﺎﺒﻌـﺔ ﺍﻝﻤﺠـﺭﻤﻴﻥ‬
‫ﻭﻤﻌﺎﻗﺒﺘﻬﻡ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺴﻬﺎ ﺃﻋﻤﺎل ﺍﻝﺴﻠﺏ ﻭﻗﻁﻊ ﺍﻝﻁﺭﻕ ﻭﺇﺭﻫﺎﺏ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻭﺘﺭﻭﻴﻌﻬﻡ‪،‬‬
‫ﻭﻨﻬﺏ ﺍﻝﻤﻤﺘﻠﻜﺎﺕ‪ ،‬ﻭﻤﻅﺎﻫﺭ ﺍﻝﻔﺤﺵ ﻭﺍﻝﻔﺠﻭﺭ ﺍﻝﺘﻲ ﺍﻨﻔﻠﺘﺕ ﻋﻠﻰ ﺃﻋﻘﺎﺏ ﺍﻝﻐﺯﻭ ﺍﻝﺤﺎﻗﺩ‪،‬‬
‫ﻭﻤﻥ ﺍﻝﻤﻌﻠﻭﻡ ﺃﻥ ﺍﻹﻤﺴﺎﻙ ﺒﻬﺫﺍ ﺍﻝﻤﻠﻑ ﻴﺤﺘﺎﺝ ﻗﻭﺓ ﻭﺴﻠﻁﺔ ﻨﺎﻓﺫﺓ ﺘﻤﺎﺭﺱ ﺼـﻼﺤﻴﺎﺕ‬
‫ﺍﻝﺘﻭﻗﻴﻑ ﻭﺍﻝﻤﺴﺎﺀﻝﺔ ﻭﺍﻝﺘﻌﺯﻴﺭ ﻭﺍﻝﻌﻘﻭﺒﺎﺕ‪ ،‬ﻭﻫﺫﺍ ﻤﺎ ﻴﻤﺎﺭﺴﻪ ﺍﻝﻤﺠﺎﻫﺩﻭﻥ ﻋﻠـﻰ ﺃﺭﺽ‬
‫ﺍﻝﻤﻴﺩﺍﻥ‪ ،‬ﻓﻬﻡ ﺃﺼﺤﺎﺏ ﺍﻝﺸﻭﻜﺔ ﻭﻫﻡ ﺍﻷﺠﺩﺭ ﺒﺘﺭﺘﻴﺏ ﺍﻝﻭﻀﻊ ﺍﻷﻤﻨﻲ ﻷﺠل ﺸـﻭﻜﺘﻬﻡ‬
‫ﻭﻷﺠل ﻗﺒﻭل ﺍﻝﻨﺎﺱ ﻝﻬﻡ ﻭﺜﻘﺘﻬﻡ ﺒﺩﻴﻨﻬﻡ ﻭﺼﺩﻕ ﻤﻨﻬﺠﻬﻡ‪ ،‬ﻭﻫﻭ ﻤﺎ ﻴﺩﻋﻭ ﻤـﻥ ﺠﺩﻴـﺩ‬
‫ﻹﻋﻼﻥ ﺍﻝﺩﻭﻝﺔ ﺍﻝﻤﺒﺎﺭﻜﺔ ﻝﺘﺤﻘﻕ ﺍﻝﻤﻅﺎﻫﺭ ﺍﻝﺴﻴﺎﺩﻴﺔ ﻝﻠﻤﺠﺎﻫﺩﻴﻥ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻭﻝـﺩﻓﻊ‬
‫ﺍﻝﺸﺭﻭﺭ ﻭﺍﻷﻀﺭﺍﺭ ﺍﻝﻤﺘﺭﺘﺒﺔ ﻋﻠﻰ ﻋﺩﻡ ﻤﻤﺎﺭﺴﺔ ﺼﻼﺤﻴﺎﺕ ﺍﻝﺸﻭﻜﺔ ﻭﺍﻝﺴﻴﺎﺩﺓ ﻜﻤﺎ ﻫﻭ‬
‫ﻅﺎﻫﺭ‪.‬‬
‫ﺇﺩﺍﺭﺓ ﺍﻝﻭﻀﻊ ﺍﻝﻤﻌﺎﺸﻲ‪:‬‬
‫ﻻ ﻴﺨﻔﻰ ﻋﻠﻰ ﺃﺤﺩ ‪ ،‬ﻤﻥ ﺃﻥ ﺍﻝﻐﺯﻭ ﺍﻷﻤﺭﻴﻜﻲ ﻋﻠﻰ ﺍﻝﻌﺭﺍﻕ ﻗﺩ ﺘﺴﺒﺏ ﺒﺎﻨﻬﻴﺎﺭ ﻜﺎﻤـل‬
‫ﻼ ﻝﺘﺤﻁـﻴﻡ ﻗـﺩﺭﺍﺕ‬
‫ﻓﻲ ﻤﺭﺍﻓﻕ ﺩﻭﻝﺔ ﻤﻥ ﺃﻀﺨﻡ ﺩﻭل ﺍﻝﻤﻨﻁﻘﺔ‪ ،‬ﻭﻜﺎﻥ ﻫﺫﺍ ﺴﺒﺒ ﹰﺎ ﻤﻔﺘﻌ ﹰ‬
‫ﺍﻝﺸﻌﺏ ﺍﻝﻤﺴﻠﻡ ﻓﻲ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﻭﺠﻌل ﻤﻔﺎﺘﻴﺢ ﺍﻷﻤﻭﺭ ﺒﺎﻝﻴﺩ ﺍﻷﻤﺭﻴﻜﻴﺔ ﻓﻘﻁ ﻭﻋﻠـﻰ ﺭﺃﺱ‬
‫ﺫﻝﻙ ﺍﻝﻭﻀﻊ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻝﻤﻌﺎﺸﻲ‪ ،‬ﺍﻝﺫﻱ ﺘﺩﺍﺭ ﻤﻥ ﺨﻼﻝﻪ ﺍﻝـﺭﺅﻭﺱ ﻭﺍﻝﻭﺠﺎﻫـﺎﺕ‪،‬‬
‫ﻭﺘﺸﺘﺭﻯ ﺒﻪ ﺍﻝﺫﻤﻡ ﻭﺍﻷﻤﺎﻨﺎﺕ‪ ،‬ﻭﻫﺫﺍ ﻤﺎ ﺴﺒﺏ ﺘﺩﻫﻭﺭﹰﺍ ﺨﻁﻴﺭﹰﺍ ﻓـﻲ ﺍﻝﺤﻴـﺎﺓ ﺍﻝﻌﺎﻤـﺔ‬
‫ﻝﻠﻤﺴﻠﻤﻴﻥ‪ ،‬ﻝﻌﺩﻡ ﺘﻭﻓﺭ ﺍﻝﺤﺎﺠﺎﺕ ﻭﺍﻝﻀﺭﻭﺭﺍﺕ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﺍﻝﻬﺎﻤﺔ‪ ،‬ﻭﻋﺩﻡ ﻭﺠﻭﺩ ﻨﻅﺎﻡ‬
‫ﺍﻗﺘﺼﺎﺩﻱ ﻤﻌﺘﻤﺩ ﺘﻘﻀﻰ ﺒﻪ ﺤﻭﺍﺌﺞ ﺍﻝﻨﺎﺱ ﻭﻤﺘﻁﻠﺒﺎﺘﻬﻡ‪ ،‬ﻨﺎﻫﻴﻙ ﻋـﻥ ﺃﻥ ﻤـﺎ ﻴﻌـﺭﻑ‬
‫ﺒﺎﻝﺤﻜﻭﻤﺔ ﺍﻝﻌﺭﺍﻗﻴﺔ ﺘﻜﺸﹼﻑ ﻓﻲ ﺤﻘﻴﻘﺘﻪ ﻋﻠﻰ ﺃﻨﻪ ﻭﻜﺭ ﻝﻠـﺼﻭﺼﻴﺔ ﺍﻝﻤﺤﺘﺭﻓـﺔ ﺍﻝﺘـﻲ‬
‫ﺠﻤﻌﺕ ﻓﻲ ﺩﻭﺍﻭﻴﻨﻬﺎ ﻭﻤﺅﺴﺴﺎﺘﻬﺎ ﻭﻤﺭﺍﻓﻘﻬﺎ ﺍﻝﺤﻜﻭﻤﻴﺔ ﺍﻝﺨﻠﺹ ﻤﻥ ﻤﺠﺭﻤﻲ ﺍﻝﻌـﺭﺍﻕ‬
‫ﻭﺍﻨﺘﻬﺎﺯﻴﻴﻪ ﻭﻝﺼﻭﺼﻪ‪ ،‬ﺍﻝﺫﻴﻥ ﻤﻥ ﺸﺄﻨﻬﻡ ﺍﻝﺴﻬﺭ ﻋﻠﻰ ﻨﻬﺏ ﺨﻴﺭﺍﺕ ﻫﺫﺍ ﺍﻝﺒﻠﺩ‪ ،‬ﻭﺘﺴﻭﻴﻕ‬
‫ﺜﺭﻭﺍﺘﻪ ﻭﺘﺨﺯﻴﻨﻬﺎ ﻭﺒﻴﻌﻬﺎ ﻓﻲ ﺍﻝﺨﺎﺭﺝ ﻋﻠﻰ ﺤﺴﺎﺏ ﺃﺭﺼﺩﺘﻬﻡ ﺍﻝﺨﺎﺼﺔ ﻭﺘﺤﺕ ﺃﻏﻁﻴﺔ‬

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‫ﺩﻭﻝﻴﺔ ﻭﺼﻠﻴﺒﻴﺔ ﺤﺎﻗﺩﺓ‪ ،‬ﻤﻊ ﺒﻘﺎﺀﻫﻡ ﻤﺘﺤﺼﻨﻴﻥ ﺒﻌﻴﺩﹰﺍ ﻋﻥ ﻫﻤﻭﻡ ﺍﻝﻨﺎﺱ ﻭﻤﺸﺎﻜﻠﻬﻡ ﻓـﻲ‬
‫ﺒﻘﻌﺘﻬﻡ ﺍﻝﺨﻀﺭﺍﺀ ﻜﻠﻠﻬﺎ ﺍﷲ ﺒﺎﻝﺴﻭﺍﺩ ﺍﻝﻌﺎﺠل‪ . .‬ﺁﻤﻴﻥ ﺁﻤﻴﻥ‪ ،‬ﻓﻬﺫﺍ ﺍﻝﻭﻀﻊ ﺍﻝﻤﺤﺯﻥ ﺃﻭﻗﻊ‬
‫ﺍﻝﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺸﺩﺓ ﻭﺒﻼﺀ ﻅﺎﻫﺭﻴﻥ‪ ،‬ﻤﻤﺎ ﺤﺩﺍ ﺒﻨﺨﻭﺓ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻭﺃﺨﻼﻗﻬﻡ ﺍﻝﻜﺭﻴﻤﺔ ﺃﻥ‬
‫ﻴﻘﻭﻤﻭﺍ ﺒﺒﻌﺽ ﺍﻝﺘﺭﺘﻴﺒﺎﺕ ﺍﻹﺩﺍﺭﻴﺔ ﺍﻝﺘﻲ ﻤﻥ ﺸﺄﻨﻬﺎ ﺘﺨﻔﻴﻑ ﺤـﺩﺓ ﺍﻝﻭﻀـﻊ ﺍﻝﻘﺎﺴـﻲ‬
‫ﻭﺍﻝﻤﺘﺩﻫﻭﺭ ﻓﻲ ﺃﻤﻭﺭ ﺍﻝﻤﻌﺎﺵ‪ ،‬ﻓﻬﻡ ﻴﺸﺭﻓﻭﻥ ﻋﻠﻰ ﺘﻭﺯﻴﻊ ﻜﺜﻴﺭ ﻤﻥ ﺍﻝﻤـﻭﺍﺩ ﺍﻝﻐﺫﺍﺌﻴـﺔ‬
‫ﻭﻤﻭﺍﺩ ﺍﻹﻏﺎﺜﺔ‪ ،‬ﻭﻴﻨﻅﻤﻭﻥ ﺃﻋﻤﺎل ﺒﻴﻊ ﺍﻝﻨﻔﻁ ﻭﺍﻝﻐﺎﺯ ﻭﻏﻴﺭﻫﺎ ﻤـﻥ ﺍﻝﺤﺎﺠـﺎﺕ‪ ،‬ﺍﻝﺘـﻲ‬
‫ﺴﺎﻫﻤﺕ ﻓﻲ ﺘﺨﻔﻴﻑ ﻤﻌﺎﻨﺎﺓ ﺍﻝﻨﺎﺱ ﻭﺃﺩﺨﻠﺕ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻓﻲ ﺴﺒﺎﻕ ﻤﻊ ﺍﻝﺯﻤﻥ ﻓﻲ ﺘﺤﻤل‬
‫ﺍﻝﻤﺴﺅﻭﻝﻴﺎﺕ ﻭﺍﻝﺘﻜﺎﻝﻴﻑ‪ ،‬ﻭﻫﻭ ﻤﺎ ﻴﺩﻋﻭ ﺒﺠﺩﻴﺔ ﻭﺤﺯﻡ ﻻﺘﺨـﺎﺫ ﺨﻁﻭﺘﻨـﺎ ﺍﻝﻤﺒﺎﺭﻜـﺔ‪،‬‬
‫ﺒﺈﻋﻼﻥ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻝﺠﺩﻴﺩﺓ‪ ،‬ﻝﺘﺄﺨﺫ ﻤﺴﺎﺭﻫﺎ ﺍﻝﻔﻌﺎل ﻓﻲ ﺨﺩﻤﺔ ﺃﻤﻭﺭ ﺍﻝﻤـﺴﻠﻤﻴﻥ‬
‫ﻭﺘﺤﺴﻴﻥ ﺃﻭﻀﺎﻋﻬﻡ‪ ،‬ﻭﻓﻕ ﻨﻅﺎﻡ ﺸـﺭﻋﻲ ﺍﻗﺘـﺼﺎﺩﻱ ﻻ ﻴﺘـﺄﺘﻰ ﺩﻭﻥ ﻗﻴـﺎﻡ ﺍﻝﺩﻭﻝـﺔ‬
‫ﻭﻤﻤﺎﺭﺴﺘﻬﺎ ﻝﺼﻼﺤﻴﺎﺕ ﺍﻝﺴﻠﻁﺔ ﻭﺍﻝﺴﻴﺎﺩﺓ ﺍﻝﺘﻲ ﺘﺸﺭﻑ ﻋﻠﻰ ﻫﺫﻩ ﺍﻝﻤﺼﺎﻝﺢ ﺍﻝﻌﺎﻤﺔ ﻤﻥ‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ‬
‫ﻥ ‪‬‬
‫ﻥ ﺍﺒ‪ِ ‬‬
‫ﻤﻨﻁﻠﻕ ﺍﻝﻤﺴﺅﻭﻝﻴﺔ ﺍﻝﺸﺭﻋﻴﺔ‪ ،‬ﻜﻤﺎ ﺒﻴﻥ ﺫﻝﻙ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓ ‪‬ﻌ ِ‬
‫ﻉ‬
‫ل ‪ » :‬ﹸﻜﱡﻠ ﹸﻜﻡ‪ ‬ﺭ‪‬ﺍ ٍ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪ -‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪-‬ﻗﺎ َ‬
‫ﻥ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫‪ -‬ﺭﻀﻰ ﺍﷲ ﻋﻨﻬﻤﺎ ‪َ -‬ﺃ ‪‬‬
‫ﻉ ﻓِـﻰ‬
‫ل ﺭ‪‬ﺍ ٍ‬
‫ﺠُ‬
‫ﻋ‪‬ﻴ ِﺘ ِﻪ ‪ ،‬ﻭ‪‬ﺍﻝ ‪‬ﺭ ‪‬‬
‫ﻋﻥ‪ ‬ﺭ ِ‬
‫ﻉ ‪‬ﻭ ‪‬ﻤﺴ‪‬ﺌُﻭلٌ ‪‬‬
‫ﻹﻤ‪‬ﺎ ‪‬ﻡ ﺭ‪‬ﺍ ٍ‬
‫ﻋ‪‬ﻴ ِﺘ ِﻪ ‪ ،‬ﺍ ِ‬
‫ﻋﻥ‪ ‬ﺭ ِ‬
‫‪ ،‬ﻭ ﹸﻜﱡﻠ ﹸﻜﻡ‪ ‬ﻤﺴ‪‬ﺌُﻭلٌ ‪‬‬
‫ﺠﻬ‪‬ـﺎ ‪‬ﻭﻤ‪‬ـﺴ‪‬ﺌُﻭﹶﻝﺔﹲ ﻋ‪‬ـﻥ‪‬‬
‫ﺕ ‪‬ﺯﻭ‪ِ ‬‬
‫ﻋ ‪‬ﻴﺔﹲ ﻓِﻰ ‪‬ﺒﻴ‪ِ ‬‬
‫ﻋ‪‬ﻴ ِﺘ ِﻪ ‪ ،‬ﻭ‪‬ﺍﻝﹾ ‪‬ﻤﺭ‪َ‬ﺃ ﹸﺓ ﺭ‪‬ﺍ ِ‬
‫ﻋﻥ‪ ‬ﺭ ِ‬
‫َﺃﻫ‪ِ‬ﻠ ِﻪ ‪‬ﻭﻫ‪ ‬ﻭ ‪‬ﻤﺴ‪‬ﺌُﻭلٌ ‪‬‬
‫ل‬
‫ﺕ َﺃﻥ‪ ‬ﹶﻗﺩ‪ ‬ﻗﹶﺎ َ‬
‫ﺴﺒ‪ ‬ﹸ‬
‫ﺤِ‬‫ل ‪‬ﻭ ‪‬‬
‫ﻋ‪‬ﻴ ِﺘ ِﻪ ‪ -‬ﻗﹶﺎ َ‬
‫ﻋﻥ‪ ‬ﺭ ِ‬
‫ﺴ‪‬ﻴ ِﺩ ِﻩ ‪‬ﻭ ‪‬ﻤﺴ‪‬ﺌُﻭلٌ ‪‬‬
‫ل ‪‬‬
‫ﻉ ﻓِﻰ ﻤ‪‬ﺎ ِ‬
‫ﻋ‪‬ﻴ ِﺘﻬ‪‬ﺎ ‪ ،‬ﻭ‪‬ﺍﻝﹾﺨﹶﺎ ِﺩ ‪‬ﻡ ﺭ‪‬ﺍ ٍ‬
‫‪‬ﺭ ِ‬
‫ﻋ‪‬ﻴﺘِـ ِﻪ‬
‫ﻋﻥ‪ ‬ﺭ ِ‬
‫ﻉ ‪‬ﻭ ‪‬ﻤﺴ‪‬ﺌُﻭلٌ ‪‬‬
‫ﻋ‪‬ﻴ ِﺘ ِﻪ ‪‬ﻭ ﹸﻜﱡﻠ ﹸﻜﻡ‪ ‬ﺭ‪‬ﺍ ٍ‬
‫ﻋﻥ‪ ‬ﺭ ِ‬
‫ل َﺃ ِﺒﻴ ِﻪ ‪‬ﻭ ‪‬ﻤﺴ‪‬ﺌُﻭلٌ ‪‬‬
‫ﻉ ﻓِﻰ ﻤ‪‬ﺎ ِ‬
‫ل ﺭ‪‬ﺍ ٍ‬
‫ﺠُ‬
‫‪ -‬ﻭ‪‬ﺍﻝ ‪‬ﺭ ‪‬‬
‫« ‪.‬ﺃﺨﺭﺠﻪ ﺍﻝﺒﺨﺎﺭﻱ ﺒﺭﻗﻡ)‪(٨٩٣‬‬
‫===============‬
‫ﺜﺎﻤﻨ ًﹰﺎ‪ :‬ﺍﺠﺘﻤﺎﻉ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻝﻌﺭﺍﻕ ﻋﻠﻰ ﻜﻠﻤﺔ ﺴﻭﺍﺀ ﺘﺤﺕ ﺭﺍﻴﺔ ﺇﺴﻼﻤﻴﺔ ﻭﺍﺤﺩﺓ‪:‬‬
‫ﻭﻫﺫﺍ ﻤﻥ ﺃﻋﻅﻡ ﺍﻝﺩﻭﺍﻋﻲ ﺍﻝﺘﻲ ﺩﻓﻌﺕ ﺃﺒﻨﺎﺀ ﻤﺠﻠﺱ ﺍﻝﺸﻭﺭﻯ ﻝﻠﻨﻬﻭﺽ ﺒﻤﺸﺭﻭﻉ ﺍﻝﺩﻭﻝﺔ‬
‫ﺍﻝﻤﺒﺎﺭﻜﺔ‪ ،‬ﺒﻌﺩ ﺃﻥ ﺍﺘﻀﺢ ﻝﻠﻌﻴﺎﻥ ﻨﻭﺍﻴﺎ ﺍﻝﺤﻘﺩ ﺍﻝﺼﻠﻴﺒﻲ ﻓﻲ ﺘﻤﺯﻴﻕ ﺠﻬﻭﺩ ﺃﻫـل ﺍﻝـﺴﻨﺔ‬
‫ﻭﺘﻔﺭﻴﻕ ﺠﻤﺎﻋﺎﺘﻬﻡ ﻭﺒﺙ ﺍﻝﺘﻨﺎﺤﺭﺍﺕ ﻭﺍﻝﺨﻼﻓﺎﺕ ﻓﻴﻤﺎ ﺒﻴﻨﻬﻡ‪ ،‬ﻭﻗﺩ ﺠﻬﺩﻭﺍ ﻓﻲ ﺫﻝﻙ ﺠﻬﺩﹰﺍ‬
‫ﻜﺒﻴﺭﹰﺍ ﻓﻲ ﺍﻵﻭﻨﺔ ﺍﻷﺨﻴﺭﺓ ﻅﻨ ﹰﺎ ﻤﻨﻬﻡ ﺃﻥ ﺍﻝﻠﺤﻤـﺔ ﺍﻹﺴـﻼﻤﻴﺔ ﺴـﻬﻠﺔ ﺍﻻﻗـﺘﻼﻉ‪ ،‬ﻭﺃﻥ‬
‫ﻤﺸﺎﺭﻴﻊ ﺍﻝﺘﻘﺴﻴﻡ ﻭﺍﻻﺤﺘﻭﺍﺀ ﻭﺍﻻﻝﺘﻔﺎﻑ ﻴﻤﻜﻥ ﺃﻥ ﺘﻤﺭﺭ ﻋﻠﻰ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻭﺍﻝﻤﺠﺎﻫـﺩﻴﻥ‪،‬‬
‫ﻭﻝﻬﺫﺍ ﺘﺄﺘﻲ ﻫﺫﻩ ﺍﻝﺩﻭﻝﺔ ﺍﻝﻤﺒﺎﺭﻜﺔ ﻝﺘﺼﺩ ﺘﻠﻙ ﺍﻝﻤﺅﺍﻤﺭﺓ ﻭﺘﺨﺭﻕ ﺸﺒﺎﻜﻬﺎ ﺍﻝﻤﺤﺎﻜﺔ ﺒﺄﻨﺎﻤل‬

‫‪٧٠‬‬
‫ﺍﻝﺼﻠﻴﺏ ﻭﺨﺩﺍﻤﻪ ﺍﻝﻤﺄﺠﻭﺭﻴﻥ ﻤﻥ ﺍﻝﺭﻭﺍﻓﺽ ﻭﺍﻝﻤﺤﺴﻭﺒﻴﻥ ﻋﻠـﻰ ﺃﻫـل ﺍﻝـﺴﻨﺔ ﻤـﻥ‬
‫ﺍﻝﻤﺘﻨﻔﹼﻌﻴﻥ ﻭﺍﻝﻤﺘﻨﻔﹼﺫﻴﻥ‪ ،‬ﻭﻝﺘﺤﻘﻕ ﺃﻋﻅﻡ ﻤﻘﺎﺼﺩ ﺍﻝﺸﺭﻉ ﺒﺎﺠﺘﻤﺎﻉ ﺍﻝﻨـﺎﺱ ﻋﻠـﻰ ﻜﻠﻤـﺔ‬
‫ﺴﻭﺍﺀ‪ ،‬ﻭﺘﺭﺴﺦ ﻤﻌﺎﻝﻡ ﺍﻝﺘﻌﺎﻭﻥ ﺍﻝﺸﺭﻋﻲ ﺒﻴﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ‪ ،‬ﻭﺨﺎﺼﺔ ﺍﻝﻤﺠﺎﻫـﺩﻴﻥ ﻤـﻨﻬﻡ‪،‬‬
‫ﻓﺈﻋﻼﻥ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺴﻴﻜﻭﻥ ﺴﺒﺒ ﹰﺎ ﻓﻲ ﻝﻡ ﺍﻝﺸﺘﺎﺕ ﺍﻝﺠﻬـﺎﺩﻱ ﻤـﻥ ﻤﺠﻤﻭﻋـﺎﺕ‬
‫ﻭﺠﻤﺎﻋﺎﺕ ﻝﺘﺼﺒﺢ ﻀﻤﻥ ﺇﻁﺎﺭ ﺍﻝﺩﻭﻝﺔ ﺍﻝﺠﺩﻴﺩﺓ ﻭﺜﻘﻠﻬﺎ ﺍﻝﺴﻴﺎﺴﻲ ﺍﻝﻘﻭﺓ ﺍﻝـﻀﺎﺭﺒﺔ ﻓـﻲ‬
‫ﺍﻝﻤﻨﻁﻘﺔ‪ ،‬ﻭﺘﺘﻤﻜﻥ ﺒﺫﻝﻙ ﻤﻥ ﺍﻝﻤﺴﺎﻫﻤﺔ ﻓﻲ ﺒﻨﺎﺀ ﻫﺫﺍ ﺍﻝﺼﺭﺡ ﺍﻝﻤﺒﺎﺭﻙ ﻭﺘﺸﻴﻴﺩ ﻤﻌﺎﻝﻤﻪ‪،‬‬
‫ﻤﻊ ﺍﻝﻌﻠﻡ ﺃﻥ ﺍﻝﺘﺠﺭﺒﺔ ﺃﺜﺒﺘﺕ ﺃﻥ ﺍﻝﻭﺤﺩﺓ ﺍﻝﺸﺎﻤﻠﺔ ﻝﻥ ﺘﻜﻭﻥ ﺩﻭﻥ ﺍﻨﺘﻬﺎﺝ ﻫـﺫﻩ ﺍﻝﺨﻁـﻭﺓ‬
‫ﺍﻝﻤﺒﺎﺭﻜﺔ ﺍﻝﺘﻲ ﺴﺘﺅﻤﻥ ﻤﻅﻠﺔ ﻭﺍﺴﻌﺔ ﺭﺤﺒﺔ ﻴﺄﻭﻱ ﺇﻝﻴﻬـﺎ ﻜـل ﺍﻝﻌـﺎﻤﻠﻴﻥ ﺍﻝـﺼﺎﺩﻗﻴﻥ‬
‫ﻭﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﺍﻝﻤﺨﻠﺼﻴﻥ‪ ،‬ﻭﻴﻜﻭﻥ ﺫﻝﻙ ﺘﺤﻘﻴﻘ ﹰﺎ ﻝﻘﻭﻝﻪ ﺘﻌﺎﻝﻰ ‪ ٠٠٠}:‬ﻭ ﹶﺘﻌ‪‬ﺎ ‪‬ﻭﻨﹸﻭﺍﹾ ‪‬‬
‫ﻋﻠﹶﻰ ﺍﻝﹾﺒ ‪‬ﺭ‬
‫ﺏ{ )‪(٢‬‬
‫ﻥ ﺍﻝﹼﻠ ‪‬ﻪ ﺸﹶـﺩِﻴ ‪‬ﺩ ﺍﻝﹾ ِﻌﻘﹶـﺎ ِ‬
‫ﻥ ﻭ‪‬ﺍﱠﺘﻘﹸﻭﺍﹾ ﺍﻝﹼﻠ ‪‬ﻪ ِﺇ ‪‬‬
‫ﻹﺜﹾ ِﻡ ﻭ‪‬ﺍﻝﹾ ‪‬ﻌﺩ‪‬ﻭ‪‬ﺍ ِ‬
‫ﻋﻠﹶﻰ ﺍ ِ‬
‫ﻻ ﹶﺘﻌ‪‬ﺎ ‪‬ﻭﻨﹸﻭﺍﹾ ‪‬‬
‫ﻭ‪‬ﺍﻝﱠﺘﻘﹾﻭ‪‬ﻯ ‪‬ﻭ ﹶ‬
‫ﺏ ﺇﻝﱠـﺎ ﺒِـ ِﻪ ﹶﻓﻬ‪‬ـ ‪‬ﻭ‬ ‫ﺴﻭﺭﺓ ﺍﻝﻤﺎﺌﺩﺓ ‪ ،‬ﻭ ﺒﺎﻝﻨﻅﺭ ﺇﻝﻰ ﺍﻝﻘﺎﻋﺩﺓ ﺍﻝﻤﻌﺭﻭﻓﺔ " ﻤ‪‬ﺎ ﻝﹶﺎ ‪‬ﻴ ِﺘ ‪‬ﻡ ﺍﻝﹾﻭ‪‬ﺍ ِ‬
‫ﺠ ‪‬‬
‫ﺠﺏ‪ ،" ‬ﻨﻌﻠﻡ ﺃﻨﻪ ﻝﻤﺎ ﻜﺎﻨﺕ ﺇﻗﺎﻤﺔ ﺍﻝﺩﻴﻥ‪ ،‬ﻭﺭﺩ ﻜﻴﺩ ﺍﻝﺼﻠﻴﺒﻴﻥ ﻭﺍﻝﻤﺭﺘـﺩﻴﻥ ﺍﻝﻤﻌﺘـﺩﻴﻥ‬
‫ﻭ‪‬ﺍ ِ‬
‫ﻋﻠﻰ ﺃﻤﺔ ﺍﻹﺴﻼﻡ ﻭﺤﻭﺯﺓ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻻ ﺘﺘﻡ ﺇﻻ ﺒﺈﻤﺎﻡ‪ ،‬ﻓﺈﻥ ﺘﻨﺼﻴﺏ ﺍﻹﻤﺎﻡ ﻭﺍﺠﺏ ﻓـﻲ‬
‫ﺍﻝ ‪‬ﺩﻴ‪‬ﻥ ﻭﻫﺫﺍ ﺇﺠﻤﺎﻉ ﺍﻝﻤﺴﻠﻤﻴﻥ‪ ،‬ﻜﻤﺎ ﺃﺠﻤﻌﻭﺍ ﻋﻠﻰ ﺘﻨﺼﻴﺏ ﺍﻝﺼﺩﻴﻕ ﺒﻌـﺩ ﺭﺴـﻭل ﺍﷲ‬
‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻹﻗﺎﻤﺔ ﺍﻝﺩﻴﻥ‪ ،‬ﻭﺘﻨﻅﻴﻡ ﺸﺌﻭﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ‪ ،‬ﻭﺍﻝﻌﻤل ﻝﺘﻜﻭﻥ ﻜﻠﻤﺔ ﺍﷲ‬
‫ﻫﻲ ﺍﻝﻌﻠﻴﺎ‪ ،‬ﻭﻜﻠﻤﺔ ﺍﻝﺫﻴﻥ ﻜﻔﺭﻭﺍ ﺍﻝﺴﻔﻠﻰ‪ ،‬ﺜﻡ ﺴﺎﺭ ﺍﻝﻤﺴﻠﻤﻭﻥ ﻋﻠﻰ ﺫﻝﻙ ﺃﻋﻨﻲ ﺘﻨـﺼﻴﺏ‬
‫ﻥ ﺍﻝﻠﹼـ ‪‬ﻪ‬
‫ﻼ ﺒﻌﺩ ﺠﻴل‪ ،‬ﻭﻗﺩ ﻨﺹ ﺍﷲ ﻋﻠﻰ ﻭﺠﻭﺏ ﺫﻝﻙ‪ ،‬ﻗﺎل ﺘﻌـﺎﻝﻰ‪ِ} :‬ﺇ ‪‬‬
‫ﺨﻠﻴﻔﺔ ﻭﺇﻤﺎﻡ ﺠﻴ ﹰ‬
‫ﻥ‬
‫ل ِﺇ ‪‬‬
‫ﺱ ﺃَﻥ ﹶﺘﺤ‪ ‬ﹸﻜ ‪‬ﻤﻭﺍﹾ ﺒِﺎﻝﹾﻌ‪‬ـﺩ‪ِ ‬‬
‫ﻥ ﺍﻝﻨﱠﺎ ِ‬
‫ﺤ ﹶﻜﻤ‪‬ﺘﹸﻡ ‪‬ﺒﻴ‪ ‬‬
‫ﺕ ِﺇﻝﹶﻰ َﺃﻫ‪ِ‬ﻠﻬ‪‬ﺎ ‪‬ﻭِﺇﺫﹶﺍ ‪‬‬
‫ﻷﻤ‪‬ﺎﻨﹶﺎ ِ‬
‫‪‬ﻴﺄْ ‪‬ﻤ ‪‬ﺭ ﹸﻜﻡ‪ ‬ﺃَﻥ ﺘﹸﺅﺩ‪‬ﻭﺍﹾ ﺍ َ‬
‫ﺴﻤِﻴﻌ‪‬ﺎ ‪‬ﺒﺼِﻴﺭ‪‬ﺍ{ )‪ (٥٨‬ﺴﻭﺭﺓ ﺍﻝﻨﺴﺎﺀ ‪ ،‬ﻭﺍﻷﻤﺎﻨﺔ ﻫﻨـﺎ‬
‫ﻥ ‪‬‬
‫ﻥ ﺍﻝﹼﻠ ‪‬ﻪ ﻜﹶﺎ ‪‬‬
‫ﻅﻜﹸﻡ ِﺒ ِﻪ ِﺇ ‪‬‬
‫ﺍﻝﹼﻠ ‪‬ﻪ ِﻨ ِﻌﻤ‪‬ﺎ ‪‬ﻴ ِﻌ ﹸ‬
‫ﻥ‬
‫ﻥ ‪‬ﻤﻁِﻴ ٍﻊ ﺤِـﻴ ‪‬‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ﺒ‪ِ ‬‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ ِﺇﻝﹶﻰ ‪‬‬
‫ﻥ ‪‬‬
‫ﻋﺒ‪ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ﺒ‪ ‬‬
‫ل ﺠ‪‬ﺎ ‪‬ﺀ ‪‬‬
‫ﻫﻲ ﺃﻤﺎﻨﺔ ﺍﻝﺤﻜﻡ‪ ،‬ﻓ ‪‬ﻌﻥ‪ ‬ﻨﹶﺎ ِﻓ ٍﻊ ﻗﹶﺎ َ‬
‫ﻥ‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝـ ‪‬ﺭﺤ‪ ‬ﻤ ِ‬
‫ﻷﺒِﻰ ‪‬‬
‫ل ﺍﻁﹾ ‪‬ﺭﺤ‪‬ﻭﺍ َ‬
‫ﻥ ‪‬ﻤﻌ‪‬ﺎ ِﻭ ‪‬ﻴ ﹶﺔ ﹶﻓﻘﹶﺎ َ‬
‫ﻥ ‪‬ﻴﺯِﻴ ‪‬ﺩ ﺒ‪ِ ‬‬
‫ﻥ ‪‬ﺯ ‪‬ﻤ ‪‬‬
‫ﺤ ‪‬ﺭ ِﺓ ﻤ‪‬ﺎ ﻜﹶﺎ ‪‬‬
‫ﻥ ِﻤﻥ‪َ ‬ﺃﻤ‪ِ ‬ﺭ ﺍﻝﹾ ‪‬‬
‫ﻜﹶﺎ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼـﻠﻰ ﺍﷲ‬
‫ﺕ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﺴ ِﻤﻌ‪ ‬ﹸ‬
‫ﺤﺩِﻴﺜﹰﺎ ‪‬‬
‫ﻙ ‪‬‬
‫ﺤ ‪‬ﺩ ﹶﺜ ‪‬‬
‫ﻙ ﻷُ ‪‬‬
‫ﺱ َﺃ ﹶﺘﻴ‪‬ﹸﺘ ‪‬‬
‫ﻷﺠ‪ِ‬ﻠ ‪‬‬
‫ﻙ َ‬
‫ل ِﺇﻨﱢﻰ ﹶﻝﻡ‪ ‬ﺁ ِﺘ ‪‬‬
‫ِﻭﺴ‪‬ﺎ ‪‬ﺩ ﹰﺓ ﹶﻓﻘﹶﺎ َ‬
‫ﺨﹶﻠ ‪‬ﻊ ‪‬ﻴﺩ‪‬ﺍ‬
‫ل » ‪‬ﻤﻥ‪ ‬ﹶ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻴﻘﹸﻭ ُ‬
‫ﺕ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﺴ ِﻤﻌ‪ ‬ﹸ‬
‫ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻴﻘﹸﻭﹸﻝ ‪‬ﻪ ‪‬‬
‫ﺕ ﻤِﻴ ﹶﺘ ﹰﺔ‬
‫ﻋﹸﻨ ِﻘ ِﻪ ‪‬ﺒﻴ‪ ‬ﻌﺔﹲ ﻤ‪‬ﺎ ﹶ‬
‫ﺱ ﻓِﻰ ‪‬‬
‫ﺕ ﻭ‪‬ﹶﻝﻴ‪ ‬‬
‫ﺠ ﹶﺔ ﹶﻝ ‪‬ﻪ ‪‬ﻭ ‪‬ﻤﻥ‪ ‬ﻤ‪‬ﺎ ﹶ‬
‫ﺤ‪‬‬
‫ﻻ ‪‬‬
‫ﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻴﻭ‪ ‬ﻡ ﺍﻝﹾ ِﻘﻴ‪‬ﺎ ‪‬ﻤ ِﺔ ﹶ‬
‫ﻋ ٍﺔ ﹶﻝ ِﻘ ‪‬‬
‫ِﻤﻥ‪ ‬ﻁﹶﺎ ‪‬‬
‫ﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ﹰﺔ «‪.‬ﺃﺨﺭﺠﻪ ﻤﺴﻠﻡ ﺒﺭﻗﻡ) ‪( ٤٨٩٩‬‬

‫‪٧١‬‬
‫ﻭﻻ ﺸﻙ ﺃﻥ ﻗﺘﺎل ﺍﻝﻐﺯﺍﺓ ﺍﻝﺼﻠﻴﺒﻴﻥ ﻭﺃﻋﻭﺍﻨﻬﻡ ﻤﻥ ﻋﻤﻼﺀ ﺍﻝﺤﻜﻭﻤﺔ ﺍﻝﻤﺭﺘﺩﺓ ﻭﺍﺠـﺏ‪،‬‬
‫ﻭﻝﻤﺎ ﻜﺎﻥ ﺍﻝﻘﺘﺎل ﻻ ﻴﺼﻠﺢ ﺇﻻ ﺒﻘﺎﺌﺩ ﻭﺇﻤﺎﻡ ﻭﺠﻤﺎﻋﺔ ﺘﺼﺩﺭ ﻋﻥ ﺭﺃﻱ ﻭﻤﺸﻭﺭﺓ ﻭﺃﻤـﺭ‬
‫ﻭﻗﺭﺍﺭ ﻓﺈﻥ ﺘﻨﺼﻴﺏ ﺇﻤﺎﻡ ﻝﻠﺠﻬﺎﺩ ﻭﺍﺠﺏ ﻻ ﺸﻙ ﻓﻴﻪ‪ ،‬ﻭﻻ ﻴﺠـﻭﺯ ﺃﻥ ﻴﻘﺎﺘـل ﺍﻝﻨـﺎﺱ‬
‫ﻤﺘﻔﺭﻗﻴﻥ ﻤﺨﺘﻠﻔﻴﻥ ﺒﻐﻴﺭ ﺇﻤﺎﻡ ﻭﻨﻅﺎﻡ‪ ،‬ﻷﻥ ﻫﺫﺍ ﻤﺩﻋﺎﺓ ﻝﻠﻔﺸل ﻭﺍﻝﻬﺯﻴﻤﺔ ﻭﺍﻝﻀﻴﺎﻉ‪ ،‬ﻭﻫﺫﺍ‬
‫ﺃﻤﺭ ﻤﻌﻠﻭﻡ ﺒﺒﺩﺍﻫﺔ ﺍﻝﻌﻘﻭل‪ ،‬ﻭﻜﺫﻝﻙ ﻜﺎﻥ ﻤﻥ ﻫﺩﻱ ﺍﻝﺭﺴﻭل ﺼـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺴـﻠﻡ‬
‫ﻭﺍﻝﺨﻠﻔﺎﺀ ﻤﻥ ﺒﻌﺩﻩ ﺘﻨﺼﻴﺏ ﺇﻤﺎﻡ ﻝﻠﺤﺞ ﻴﺼﺩﺭ ﺍﻝﻨﺎﺱ ﻋﻥ ﺭﺃﻴﻪ ﻭﻴﺭﺠﻌﻭﻥ ﺇﻝﻴﻪ‪ ،‬ﻓﺎﻝﺤﺞ‬
‫ﻋﺒﺎﺩﺓ ﻻ ﺘﺼﺢ ﺇﻻ ﺒﺈﻤﺎﻡ ﻜﺫﻝﻙ ﺍﻝﺯﻜﺎﺓ ﻋﺒﺎﺩﺓ ﻻ ﺘﺼﺢ ﺇﻻ ﺒﺈﻋﻁﺎﺌﻬﺎ ﻹﻤﺎﻡ ﻭﺘﻭﺯﻴﻌﻬـﺎ‬
‫ﻥ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬﻡ‪ِ ‬ﺇ ‪‬‬
‫ل ‪‬‬
‫ﺼﱢ‬
‫ﻁ ‪‬ﻬ ‪‬ﺭﻫ‪‬ﻡ‪ ‬ﻭﹸﺘ ‪‬ﺯﻜﱢﻴﻬِﻡ ِﺒﻬ‪‬ﺎ ‪‬ﻭ ‪‬‬
‫ﺼ ‪‬ﺩ ﹶﻗ ﹰﺔ ﹸﺘ ﹶ‬
‫ﺨﺫﹾ ِﻤﻥ‪َ ‬ﺃﻤ‪‬ﻭ‪‬ﺍِﻝ ِﻬﻡ‪ ‬‬
‫ﺒﻨﻅﺎﻡ ﻜﻤﺎ ﻗﺎل ﺘﻌﺎﻝﻰ } ﹸ‬
‫ﻋﻠِﻴﻡ‪ (١٠٣) {‬ﺴﻭﺭﺓ ﺍﻝﺘﻭﺒﺔ ‪ ،‬ﻓﺄﻤﺭ ﺒـﺫﻝﻙ ﺍﻝﺭﺴـﻭل‬
‫ﺴﻤِﻴﻊ‪ ‬‬
‫ﺴ ﹶﻜﻥ‪ ‬ﱠﻝ ‪‬ﻬﻡ‪ ‬ﻭ‪‬ﺍﻝﹼﻠ ‪‬ﻪ ‪‬‬
‫ﻙ ‪‬‬
‫ﻼ ﹶﺘ ‪‬‬
‫ﺼ‪ ‬ﹶ‬
‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ ،‬ﻭﻜﺎﻥ ﺍﻝﺨﻠﻔﺎﺀ ﻴﻨﺼﺒﻭﻥ ﻓﻲ ﻜل ﺒﻠﺩ ﻤﻥ ﻴﺠﻤﻊ ﺍﻝﺯﻜﺎﺓ ﻤﻥ ﺃﻏﻨﻴﺎﺀ‬
‫ﺍﻝﺒﻠﺩ ﻭﻴﻭﺯﻋﻬﺎ ﻋﻠﻰ ﻓﻘﺭﺍﺌﻪ‪ ،‬ﻓﺎﻹﻤﺎﻡ ﻫﻭ ﺍﻝﺫﻱ ﻴﺄﺨﺫ ﺍﻝﺯﻜﺎﺓ‪ ،‬ﻭﻴﻭﺯﻋﻬﺎ‪ ،‬ﻭﻝـﻡ ﻴﺘـﺭﻙ‬
‫ﺍﻝﺭﺴﻭل ﻝﻬﻡ ﺤﺭﻴﺔ ﺘﻭﺯﻴﻊ ﺍﻝﺯﻜﺎﺓ ﻜل ﻜﻤﺎ ﻴﺸﺘﻬﻲ‪ ،‬ﺒل ﻻ ﺒﺩ ﻭﺃﻥ ﺘﺠﺘﻤﻊ ﻝـﺩﻯ ﺃﻤﻴـﺭ‬
‫ﺍﻝﻨﺎﺤﻴﺔ ﺜﻡ ﺘﻭﺯﻉ ﺤﺴﺏ ﻤﺼﺎﺭﻓﻬﺎ ﺍﻝﺸﺭﻋﻴﺔ‪.‬‬
‫ﻭﺍﻝﺸﺎﻫﺩ ﺃﻥ ﺍﻝﺯﻜﺎﺓ ﻜﺎﻝﺤﺞ ﻭﺍﻝﺼﻼﺓ‪ ،‬ﻋﺒﺎﺩﺍﺕ ﻻ ﺘﺼﺢ ﺇﻻ ﺒﺠﻤﺎﻋﺔ ﻭﺇﻤـﺎﻡ‪ ،‬ﻭﻜـﺫﻝﻙ‬
‫ﺍﻝﺼﻭﻡ ﻻ ﺒﺩ ﻓﻴﻪ ﻤﻥ ﺇﻤﺎﻡ ﻴﺤﺩﺩ ﺒﺩﺀ ﺍﻝﺸﻬﻭﺭ ﻭﻨﻬﺎﻴﺘﻬﺎ‪ ،‬ﻭﻴﺠﺏ ﻋﻠﻰ ﺍﻝﻤﺴﻠﻡ ﺃﻥ ﻴﻠﺘـﺯﻡ‬
‫ﻥ‬
‫ﺒﺭﺃﻱ ﺍﻹﻤﺎﻡ ﻭﺠﻤﻬﻭﺭ ﺍﻝﻨﺎﺱ ﻭﺃﻻ ﻴﺸﺫ ﻋﻨﻬﻡ ﻓﻲ ﻓﻁﺭ ﺃﻭ ﺼﻭﻡ‪ ،‬ﻓ ‪‬ﻌﻥ‪َ ‬ﺃﺒِﻰ ‪‬ﻫ ‪‬ﺭﻴ‪ ‬ﺭ ﹶﺓ َﺃ ‪‬‬
‫ﻥ‬
‫ﻥ ﻭ‪‬ﺍﻝﹾ ِﻔﻁﹾ ‪‬ﺭ ‪‬ﻴﻭ‪ ‬ﻡ ﹸﺘﻔﹾﻁِـﺭ‪‬ﻭ ‪‬‬
‫ﺼﻭ‪ ‬ﻡ ‪‬ﻴﻭ‪‬ﻡ‪ ‬ﹶﺘﺼ‪‬ﻭﻤ‪‬ﻭ ‪‬‬
‫ل » ﺍﻝ ‪‬‬
‫ﻰ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻗﹶﺎ َ‬
‫ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﺴﻥ‪‬‬
‫ل ‪ :‬ﻫﺫﹶﺍ ﺤ‪‬ـﺩِﻴﺙﹲ ﺤ‪‬ـ ‪‬‬
‫ﻥ «‪.‬ﺃﺨﺭﺠﻪ ﺍﻝﺘﺭﻤﺫﻱ ) ‪ (٧٠١‬ﻭﻗﹶﺎ َ‬
‫ﻀﺤ‪‬ﻭ ‪‬‬
‫ﻷﻀ‪‬ﺤ‪‬ﻰ ‪‬ﻴﻭ‪ ‬ﻡ ﹸﺘ ‪‬‬
‫ﻭ‪‬ﺍ َ‬
‫ﺼﻭ‪ ‬ﻡ ﻭ‪‬ﺍﻝﹾ ِﻔﻁﹾ ‪‬ﺭ‬
‫ﻥ ﺍﻝ ‪‬‬
‫ل ِﺇﱠﻨﻤ‪‬ﺎ ﻤ‪‬ﻌ‪‬ﻨﹶﻰ ‪‬ﻫﺫﹶﺍ َﺃ ‪‬‬
‫ﺙ ﹶﻓﻘﹶﺎ َ‬
‫ﺤﺩِﻴ ﹶ‬
‫ل ﺍﻝﹾ ِﻌﻠﹾ ِﻡ ‪‬ﻫﺫﹶﺍ ﺍﻝﹾ ‪‬‬
‫ﺽ َﺃﻫ‪ِ ‬‬
‫ﺴ ‪‬ﺭ ‪‬ﺒﻌ‪ ‬‬
‫ﻏﺭِﻴﺏ‪ .‬ﻭ ﹶﻓ ‪‬‬
‫ﹶ‬
‫ﺱ‪.‬‬
‫ﻋﻅﹾ ِﻡ ﺍﻝﻨﱠﺎ ِ‬
‫ﻋ ِﺔ ‪‬ﻭ ‪‬‬
‫ﺠﻤ‪‬ﺎ ‪‬‬
‫‪‬ﻤ ‪‬ﻊ ﺍﻝﹾ ‪‬‬
‫ﻭﻫﺫﺍ ﻜﻠﻪ ﻴﺩل ﻋﻠﻰ ﺃﻥ ﻫﺫﻩ ﺍﻝﻌﺒﺎﺩﺍﺕ ﺍﻝﻌﻅﻴﻤﺔ ﺃﺭﻜﺎﻥ ﺍﻹﺴﻼﻡ ﻻ ﺘﺼﺢ ﺇﻻ ﺒﺠﻤﺎﻋـﺔ‬
‫ﻭﺍﻝﺘﺯﺍﻡ ﺭﺃﻱ ﺍﻹﻤﺎﻡ ﻭﺍﻝﻌﻤل ﻓﻴﻬﺎ ﺒﻨﻅﺎﻡ‪ ،‬ﻭﺃﻥ ﺍﻝﺸﺫﻭﺫ ﻓﻲ ﺸﻲﺀ ﻤﻨﻬـﺎ ﺨـﺭﻭﺝ ﻤـﻥ‬
‫ﺍﻝﺠﻤﺎﻋﺔ ﻴﻭﺠﺏ ﺍﻹﺜﻡ‪ ،‬ﻓﻤﻥ ﺸﺫ ﻋﻥ ﺠﻤﺎﻋﺔ ﺍﻝﺼﻼﺓ ﻤﻊ ﻗﺩﺭﺘﻪ ﻋﻠﻴﻬﺎ ﻓﻼ ﺼﻼﺓ ﻝـﻪ‪،‬‬
‫ﻭﻤﻥ ﺃﺨﺭﺝ ﺯﻜﺎﺘﻪ ﺒﻌﻴﺩﹰﺍ ﻋﻥ ﺍﻝﺴﻠﻁﺎﻥ ﺍﻝﻘﺎﺌﻡ ﻓﻼ ﺯﻜﺎﺓ ﻝﻪ‪ ،‬ﻭﻤﻥ ﺸﺫ ﻋﻥ ﺼﻭﻡ ﺍﻝﻨﺎﺱ‬
‫ﻓﺼﺎﻡ ﻭﺤﺩﻩ ﻭﺃﻓﻁﺭ ﻭﺤﺩﻩ ﻓﻘﺩ ﺸﺫ ﻭﺃﺜﻡ‪ ،‬ﻭﻤﻥ ﺤﺞ ﻭﺤﺩﻩ ﻓﺠﻌل ﻝﻨﻔﺴﻪ ﻴﻭﻤ ﹰﺎ ﻴﻘﻑ ﻓﻴـﻪ‬
‫ﺒﻌﺭﻓﺔ ﺩﻭﻥ ﺍﻝﻨﺎﺱ ﻓﻼ ﺤﺞ ﻝﻪ‪.‬‬

‫‪٧٢‬‬
‫ﻭﻫﻜﺫﺍ ﻨﻌﻠﻡ ﺃﻥ ﺍﻝﺠﻤﺎﻋﺔ ﻻﺯﻤﺔ ﻓﻲ ﻫﺫﻩ ﺍﻷﺭﻜﺎﻥ‪ ،‬ﻭﻻ ﺸﻙ ﺒﻠﺯﻭﻡ ﺍﻝﺠﻤﺎﻋﺔ ﻝﻠﺠﻬـﺎﺩ‪،‬‬
‫ﻭﺃﻨﻪ ﻻ ﺠﻬﺎﺩ ﺇﻻ ﺒﺄﻤﻴﺭ ﻭﻗﺎﺌﺩ‪ ،‬ﻭﺇﻤﺎﻡ‪ ، . .‬ﻭﻻ ﺸﻙ ﺃﻨﻪ ﻻ ﺠﻤﺎﻋﺔ ﺇﻻ ﺒﻁﺎﻋﺔ ﻭﺇﻤـﺎﻡ‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭﺍ ﺒِﺎﻝﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺭﺴ‪‬ﻭِﻝ ِﻪ ‪‬ﻭِﺇﺫﹶﺍ ﻜﹶﺎﻨﹸﻭﺍ ‪‬ﻤﻌ‪‬ـ ‪‬ﻪ‬ ‫ﻜﻤﺎ ﻗﺎل ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻝﻰ‪ِ} :‬ﺇﱠﻨﻤ‪‬ﺎ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨﹸﻭ ‪‬‬
‫ﻥ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻥ‬
‫ﻥ ‪‬ﻴﺅْ ِﻤﻨﹸـﻭ ‪‬‬
‫ﻙ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻙ ُﺃﻭ‪‬ﹶﻝ ِﺌ ‪‬‬
‫ﻥ ‪‬ﻴﺴ‪ ‬ﹶﺘﺄْ ِﺫﻨﹸﻭ ﹶﻨ ‪‬‬
‫ﻥ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺤﺘﱠﻰ ‪‬ﻴﺴ‪ ‬ﹶﺘﺄْ ِﺫﻨﹸﻭ ‪‬ﻩ ِﺇ ‪‬‬
‫ﻋﻠﹶﻰ َﺃﻤ‪ٍ ‬ﺭ ﺠ‪‬ﺎ ِﻤ ٍﻊ ﹶﻝﻡ‪ ‬ﻴﺫﹾ ‪‬ﻫﺒ‪‬ﻭﺍ ‪‬‬
‫‪‬‬
‫ﺕ ِﻤﻨﹾ ‪‬ﻬﻡ‪ ‬ﻭ‪‬ﺍﺴ‪ ‬ﹶﺘﻐﹾ ِﻔﺭ‪ ‬ﹶﻝ ‪‬ﻬ ‪‬ﻡ ﺍﻝﻠﱠـ ‪‬ﻪ‬
‫ﺸﺌْ ﹶ‬
‫ﺸﺄْ ِﻨ ِﻬﻡ‪ ‬ﹶﻓﺄْﺫﹶﻥ ﱢﻝﻤ‪‬ﻥ ِ‬
‫ﺽ ﹶ‬
‫ﻙ ِﻝ ‪‬ﺒﻌ‪ِ ‬‬
‫ﺒِﺎﻝﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺭﺴ‪‬ﻭِﻝ ِﻪ ﹶﻓ ِﺈﺫﹶﺍ ﺍﺴ‪ ‬ﹶﺘﺄْ ﹶﺫﻨﹸﻭ ‪‬‬
‫ﻏﻔﹸﻭﺭ‪ ‬ﺭﺤِﻴﻡ‪ (٦٢) {‬ﺴﻭﺭﺓ ﺍﻝﻨــﻭﺭ‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ﹶ‬
‫ِﺇ ‪‬‬
‫ﻭﺍﻝﻤﻌﻨﻰ ﺃﻨﻪ ﻻ ﻴﺠﻭﺯ ﻝﻤﺴﻠﻡ ﺇﺫﺍ ﻜﺎﻥ ﻤﻊ ﺍﻝﺭﺴﻭل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴـﻠﻡ ﻓـﻲ ﺃﻤـﺭ‬
‫ﺠﺎﻤﻊ ﻜﺎﻝﺠﻬﺎﺩ ﻤﺜﻼﹰ‪ ،‬ﻓﺈﻨﻪ ﻻ ﻴﺠﻭﺯ ﻝﻪ ﺃﻥ ﻴﺘﺭﻙ ﺍﻝﺭﺴﻭل ﺼـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺴـﻠﻡ‬
‫ﻭﻤﻭﻗﻔﻪ ﻓﻲ ﺍﻝﺠﻴﺵ ﺇﻻ ﺒﻌﺩ ﺍﺴﺘﺌﺫﺍﻥ ﺍﻝﺭﺴﻭل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ ،‬ﻭﺃﻤـﺎ ﺇﺫﺍ ﺘـﺴﻠل‬
‫ﻭﺍﻨﻔﻠﺕ ﺩﻭﻥ ﺇﺫﻥ ﻓﺈﻥ ﻫﺫﺍ ﺨﺭﻭﺝ ﻤﻥ ﺍﻝﻁﺎﻋﺔ‪ ،‬ﻭﻤﺩﻋﺎﺓ ﻝﺴﺨﻁ ﺍﷲ ﻭﻋﻘﺎﺒﻪ‪ ،‬ﻜﻤﺎ ﻗـﺎل‬
‫ﻋﻥ‪َ ‬ﺃﻤ‪‬ـ ِﺭ ِﻩ ﺃَﻥ‬
‫ﻥ ‪‬‬
‫ﻥ ‪‬ﻴﺨﹶﺎِﻝ ﹸﻔﻭ ‪‬‬
‫ﻥ ﻤِﻨ ﹸﻜﻡ‪ِ ‬ﻝﻭ‪‬ﺍﺫﹰﺍ ﹶﻓﻠﹾ ‪‬ﻴﺤ‪ ‬ﹶﺫ ِﺭ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺴﱠﻠﻠﹸﻭ ‪‬‬
‫ﻥ ‪‬ﻴ ﹶﺘ ‪‬‬
‫ﺘﻌﺎﻝﻰ‪ } :‬ﹶﻗﺩ‪ ‬ﻴﻌ‪‬ﹶﻠ ‪‬ﻡ ﺍﻝﱠﻠ ‪‬ﻪ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻋﺫﹶﺍﺏ‪َ ‬ﺃﻝِﻴﻡ‪] {‬ﺍﻝﻨﻭﺭ‪.[٦٣ :‬‬
‫ﹸﺘﺼِﻴ ‪‬ﺒ ‪‬ﻬﻡ‪ِ ‬ﻓﺘﹾ ﹶﻨﺔﹲ َﺃﻭ‪ ‬ﻴﺼِﻴ ‪‬ﺒ ‪‬ﻬﻡ‪ ‬‬
‫ﻜﻤﺎ ﺃﻥ ﺍﻻﺨﺘﻼﻑ ﻭﺍﻝﺸﻘﺎﻕ ﻤﺭﻓﻭﺽ ﺸﺭﻋ ﹰﺎ‪.‬‬
‫ﺠ ‪‬ﺩ ﺍﻝﱠﻠ ِﻪ َﺃﻥ‪ ‬ﻴ‪‬ـﺫﹾ ﹶﻜ ‪‬ﺭ‬
‫ﺫﻜﺭ ﺍﻝﻘﺭﻁﺒﻲ ﻓﻲ ﺘﻔﺴﻴﺭ ﻗﻭﻝﻪ ﺘﻌﺎﻝﻰ‪ ) :‬ﻭ ‪‬ﻤﻥ‪َ ‬ﺃﻅﹾﹶﻠ ‪‬ﻡ ِﻤﻤ‪‬ﻥ‪ ‬ﻤ ﹶﻨ ‪‬ﻊ ‪‬ﻤﺴ‪‬ﺎ ِ‬
‫ﻓِﻴﻬ‪‬ﺎ ﺍﺴ‪ ‬ﻤ ‪‬ﻪ( ﺍﻝﺒﻘﺭﺓ‪ ،١١٤:‬ﻗﺎل‪:١١١‬‬
‫" ﻭﻻ ﻴﻤﻨﻊ ﺒﻨﺎﺀ ﺍﻝﻤﺴﺎﺠﺩ ﺇﻻ ﺃﻥ ﻴﻘﺼﺩﻭﺍ ﺍﻝﺸﻘﺎﻕ ﻭﺍﻝﺨﻼﻑ ‪ ،‬ﺒﺄﻥ ﻴﺒﻨﻭﺍ ﻤﺴﺠﺩﹰﺍ ﺇﻝـﻰ‬
‫ﺠﻨﺏ ﻤﺴﺠﺩ ﺃﻭ ﻗﹸﺭﺒﻪ؛ ﻴﺭﻴﺩﻭﻥ ﺒﺫﻝﻙ ﺘﻔﺭﻴﻕ ﺃﻫل ﺍﻝﻤﺴﺠﺩ ﺍﻷﻭ‪‬ل ﻭﺨﺭﺍﺒـﻪ ﻭﺍﺨـﺘﻼﻑ‬
‫ﺍﻝﻜﻠﻤﺔ ‪ ،‬ﻓﺈﻥ ﺍﻝﻤﺴﺠﺩ ﺍﻝﺜﺎﻨﻲ ﻴﻨﻘﺽ ﻭﻴﻤﻨﻊ ﻤﻥ ﺒﻨﻴﺎﻨﻪ؛ ﻭﻝﺫﻝﻙ ﻗﻠﻨﺎ ‪ :‬ﻻ ﻴﺠﻭﺯ ﺃﻥ ﻴﻜﻭﻥ‬
‫ﻓﻲ ﺍﻝﻤﺼﺭ ﺠﺎﻤﻌﺎﻥ ‪ ،‬ﻭﻻ ﻝﻤﺴﺠﺩ ﻭﺍﺤﺩ ﺇﻤﺎﻤﺎﻥ ‪ ،‬ﻭﻻ ﻴﺼﻠﻲ ﻓﻲ ﻤﺴﺠﺩ ﺠﻤﺎﻋﺘـﺎﻥ ‪.‬‬
‫‪١١٢‬‬
‫ﺍﻨﺘﻬﻰ‪.‬‬ ‫"‪،‬‬
‫ﻭﺫﻜﺭ ﺍﻝﺸﻴﺦ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﻝﻭﻫﺎﺏ ﻓﻲ ﻜﺘﺎﺒﻪ ﻤﺴﺎﺌل ﺍﻝﺠﺎﻫﻠﻴﺔ‪:‬‬
‫ﺴﻤ‪ ‬ﻊ ﻭﺍﻝﻁﱠﺎﻋـ ﹶﺔ ﻤ‪‬ﻬﺎﻨﹶـ ﹰﺔ ﻭﺭ‪‬ﺫﺍﻝـ ﹰﺔ‪ .‬ﻓﹶـﺄ ‪‬ﻤ ‪‬ﺭ ‪‬ﻫ ‪‬ﻡ ﺍﷲ‬
‫ﻥ ﺍﻝ ‪‬‬
‫"ﺍﻝﺜﺎﻨﻴﺔ‪ :‬ﺃﻨﻬﻡ ‪‬ﻤ ﹶﺘ ﹶﻔﺭ‪‬ﻗﻭﻥ‪ ،‬ﻭ ‪‬ﻴ ‪‬ﺭﻭ‪ ‬‬
‫ل ﻋ ‪‬ﺯ ﺫﻜﺭ‪‬ﻩ ] ﺁل ﻋﻤﺭﺍﻥ‪ } [١٠٣- ١٠٢ :‬ﻴ‪‬ﺎ َﺃ‪‬ﻴﻬ‪‬ﺎ‬
‫ﺒﺎﻻﺠﺘِﻤﺎﻉِ‪ ،‬ﻭﻨﹶﻬﺎﻫ‪‬ﻡ ﻋ‪‬ﻥ ﺍﻝﺘﻔﹾﺭﻗﺔ ﻓﻘﺎ َ‬

‫‪١١١‬‬
‫‪(٧٨ / ٢)-‬‬
‫‪١١٢‬‬
‫‪ -‬ﻗﻁﻑ ﺍﻝﺜﻤﺭ ﻓﻲ ﺒﻴﺎﻥ ﻋﻘﻴﺩﺓ ﺃﻫل ﺍﻷﺜﺭ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١٧٢‬ﻭﻤﺴﺎﺌل ﺍﻝﺠﺎﻫﻠﻴﺔ ﺍﻝﺘﻲ ﺨﺎﻝﻑ ﻓﻴﻬﺎ ﺭﺴـﻭل‬
‫ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺃﻫل ﺍﻝﺠﺎﻫﻠﻴﺔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٣٨‬ﻭﺍﻝﺩﺭﺭ ﺍﻝﺴﻨﻴﺔ ﻜﺎﻤﻠﺔ ‪) -‬ﺝ ‪ / ٤٦‬ﺹ ‪(٧٣‬‬

‫‪٧٣‬‬
‫ل‬
‫ﺤﺒ‪‬ـ ِ‬
‫ﺼﻤ‪‬ﻭﺍ ِﺒ ‪‬‬
‫ﻥ {} ﻭ‪‬ﺍﻋ‪‬ﺘﹶـ ِ‬
‫ﻥ ِﺇﻝﱠﺎ ‪‬ﻭَﺃﻨﹾﹸﺘﻡ‪ ‬ﻤﺴ‪ِ‬ﻠﻤ‪‬ﻭ ‪‬‬
‫ﻕ ﹸﺘﻘﹶﺎ ِﺘ ِﻪ ‪‬ﻭﻝﹶﺎ ﹶﺘﻤ‪‬ﻭﹸﺘ ‪‬‬
‫ﺤﱠ‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭﺍ ﺍﱠﺘﻘﹸﻭﺍ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻥ ﹸﻗﻠﹸـﻭ ِﺒ ﹸﻜﻡ‪‬‬
‫ﻑ ﺒ‪‬ـﻴ‪ ‬‬
‫ﻋﹶﻠﻴ‪ ‬ﹸﻜﻡ‪ِ ‬ﺇﺫﹾ ﹸﻜﻨﹾﹸﺘﻡ‪َ ‬ﺃﻋ‪‬ﺩ‪‬ﺍ ‪‬ﺀ ﹶﻓ َﺄﱠﻝ ﹶ‬
‫ﺠﻤِﻴﻌ‪‬ﺎ ‪‬ﻭﻝﹶﺎ ﹶﺘ ﹶﻔ ‪‬ﺭﻗﹸﻭﺍ ﻭ‪‬ﺍﺫﹾ ﹸﻜﺭ‪‬ﻭﺍ ِﻨﻌ‪ ‬ﻤ ﹶﺔ ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ‬
‫ﻙ ‪‬ﻴ ‪‬ﺒ‪‬ﻴ ‪‬‬
‫ﻥ ﺍﻝﻨﱠﺎ ِﺭ ﹶﻓ َﺄﻨﹾ ﹶﻘ ﹶﺫ ﹸﻜﻡ‪ِ ‬ﻤﻨﹾﻬ‪‬ﺎ ﹶﻜ ﹶﺫِﻝ ‪‬‬
‫ﺤﻔﹾ ‪‬ﺭ ٍﺓ ِﻤ ‪‬‬
‫ﺸﻔﹶﺎ ‪‬‬
‫ﻋﻠﹶﻰ ﹶ‬
‫ﹶﻓ َﺄﺼ‪ ‬ﺒﺤ‪‬ﹸﺘﻡ‪ِ ‬ﺒ ِﻨﻌ‪ ‬ﻤ ِﺘ ِﻪ ِﺇﺨﹾﻭ‪‬ﺍﻨﹰﺎ ‪‬ﻭ ﹸﻜﻨﹾﹸﺘﻡ‪ ‬‬
‫ﻥ { ‪ .‬ﺍﻨﺘﻬﻰ‪.‬‬
‫ﹶﻝ ﹸﻜﻡ‪ ‬ﺁﻴ‪‬ﺎ ِﺘ ِﻪ ﹶﻝ ‪‬ﻌﱠﻠ ﹸﻜﻡ‪ ‬ﹶﺘﻬ‪ ‬ﹶﺘﺩ‪‬ﻭ ‪‬‬
‫ﻭﻗﺩ ﻨﻬﻰ ﺍﷲ ﻋﺯ ﻭﺠل ﻋﻥ ﺍﻝﺘﻔﺭﻕ ﻭﺍﻻﺨﺘﻼﻑ ﻓﻲ ﺴﺎﺤﺎﺕ ﺍﻝﻌﻤل ﺍﻝﺠﻬﺎﺩﻱ ﻭﺃﺨﺒـﺭ‬
‫ﺃﻨﻪ ﻨﺫﻴﺭ ﻓﺸل ﻭﺨﺴﺭﺍﻥ‪ ،‬ﻭﻨﺩﺏ ﺠﻤﻴﻊ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺃﻥ ﻴﺠﺘﻤﻌﻭﺍ ﻋﻠـﻰ ﻜﻠﻤـﺔ ﻭﺍﺤـﺩﺓ‬
‫ﻭﻤﻨﻬﺞ ﻭﺍﺤﺩ ﻴﺄﻁﺭﻫﻡ ﻋﻠﻰ ﻁﺎﻋﺔ ﺍﷲ ﻭﻁﺎﻋﺔ ﺭﺴـﻭﻝﻪ ﻭﻴﻌـﺼﻤﻬﻡ ﻤـﻥ ﺍﻝـﺸﻘﺎﻕ‬
‫ﺤﻜﹸـﻡ‪‬‬
‫ﺏ ﺭِﻴ ‪‬‬
‫ﺸﻠﹸﻭﺍﹾ ‪‬ﻭﺘﹶـﺫﹾ ‪‬ﻫ ‪‬‬
‫ﻻ ﹶﺘﻨﹶﺎ ‪‬ﺯﻋ‪‬ﻭﺍﹾ ﹶﻓ ﹶﺘﻔﹾ ﹶ‬
‫ﻭﺍﻝﻨﺯﺍﻉ‪ ،‬ﻗﺎل ﺘﻌﺎﻝﻰ ‪ }:‬ﻭَﺃﻁِﻴﻌ‪‬ﻭﺍﹾ ﺍﻝﹼﻠ ‪‬ﻪ ﻭ‪ ‬ﺭﺴ‪‬ﻭﹶﻝ ‪‬ﻪ ‪‬ﻭ ﹶ‬
‫ﻥ{ )‪ (٤٦‬ﺴﻭﺭﺓ ﺍﻷﻨﻔﺎل‬
‫ﻥ ﺍﻝﹼﻠ ‪‬ﻪ ‪‬ﻤ ‪‬ﻊ ﺍﻝﺼ‪‬ﺎ ِﺒﺭِﻴ ‪‬‬
‫ﻭ‪‬ﺍﺼ‪ِ ‬ﺒﺭ‪‬ﻭﺍﹾ ِﺇ ‪‬‬
‫ﻻﻝﹶﻪ ﻝﻬﻡ ﻫﻭ ﺒﺴﺒﺏ ﺘﻔﺭﻗﻬﻡ ﻭﺍﺨﺘﻼﻓﻬﻡ‪ ،‬ﻜﻤﺎ‬
‫ﻭﻤﻌﻠﻭﻡ ﺃﻥ ﺘﺴﻠﻁ ﺍﻝﻌﺩﻭ ﻋﻠﻰ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻭﺇﺫ ﹶ‬
‫ﻰ‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﺯﻭ‪‬ﻯ ﻝِـ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ِ » -‬ﺇ ‪‬‬
‫ل ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ل ﻗﹶﺎ َ‬
‫ﻥ ﻗﹶﺎ َ‬
‫ﻓﻲ ﺤﺩﻴﺙ ﹶﺜﻭ‪‬ﺒ‪‬ﺎ ‪‬‬
‫ﻯ ﻝِـﻰ ِﻤﻨﹾﻬ‪‬ـﺎ‬
‫ﺴ ‪‬ﻴﺒ‪‬ﹸﻠ ﹸﻎ ﻤ‪‬ﻠﹾ ﹸﻜﻬ‪‬ـﺎ ﻤ‪‬ـﺎ ‪‬ﺯ ِﻭ ‪‬‬
‫ﻥ ُﺃ ‪‬ﻤﺘِﻰ ‪‬‬
‫ﺕ ‪‬ﻤﺸﹶﺎ ِﺭ ﹶﻗﻬ‪‬ﺎ ‪‬ﻭ ‪‬ﻤﻐﹶﺎ ِﺭ ‪‬ﺒﻬ‪‬ﺎ ‪‬ﻭِﺇ ‪‬‬
‫ﺽ ﹶﻓ ‪‬ﺭَﺃﻴ‪ ‬ﹸ‬
‫ﻷﺭ‪ ‬‬
‫ﺍَ‬
‫ﺴ ﹶﻨ ٍﺔ‬
‫ﻻ ‪‬ﻴﻬ‪ِ‬ﻠ ﹶﻜﻬ‪‬ـﺎ ﺒِـ ‪‬‬
‫ﺕ ‪‬ﺭﺒ‪‬ﻰ ﻷُ ‪‬ﻤﺘِﻰ َﺃﻥ‪ ‬ﹶ‬
‫ﺴ َﺄﻝﹾ ﹸ‬
‫ﺽ ‪‬ﻭِﺇﻨﱢﻰ ‪‬‬
‫ﻷﺒ‪ ‬ﻴ ‪‬‬
‫ﻷﺤ‪ ‬ﻤ ‪‬ﺭ ﻭ‪‬ﺍ َ‬
‫ﻥﺍَ‬
‫ﺕ ﺍﻝﹾ ﹶﻜﻨﹾ ‪‬ﺯﻴ‪ِ ‬‬
‫‪‬ﻭُﺃﻋ‪‬ﻁِﻴ ﹸ‬
‫ل ﻴ‪‬ﺎ‬
‫ﻥ ‪‬ﺭﺒ‪‬ﻰ ﻗﹶﺎ َ‬
‫ﻀ ﹶﺘ ‪‬ﻬﻡ‪ ‬ﻭِﺇ ‪‬‬
‫ﺢ ‪‬ﺒﻴ‪ ‬‬
‫ﺴ ِﻬﻡ‪ ‬ﹶﻓ ‪‬ﻴﺴ‪ ‬ﹶﺘﺒِﻴ ‪‬‬
‫ﺴﻭ‪‬ﻯ َﺃﻨﹾ ﹸﻔ ِ‬
‫ﻋ ‪‬ﺩﻭ‪‬ﺍ ِﻤﻥ‪ِ ‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬﻡ‪ ‬‬
‫ﻁ ‪‬‬
‫ﺴﱢﻠ ﹶ‬
‫ﻻ ‪‬ﻴ ‪‬‬
‫ِﺒﻌ‪‬ﺎ ‪‬ﻤ ٍﺔ ‪‬ﻭَﺃﻥ‪ ‬ﹶ‬
‫ﺴ ﹶﻨ ٍﺔ‬
‫ﻻ ُﺃﻫ‪ِ‬ﻠ ﹶﻜﻬ‪‬ـﻡ‪ ‬ﺒِـ ‪‬‬
‫ﻙ َﺃﻥ‪ ‬ﹶ‬
‫ﻷ ‪‬ﻤ ِﺘ ‪‬‬
‫ﻙ ُ‬
‫ﻁﻴ‪‬ﹸﺘ ‪‬‬
‫ﻻ ‪‬ﻴ ‪‬ﺭ ‪‬ﺩ ‪‬ﻭِﺇﻨﱢﻰ َﺃﻋ‪ ‬ﹶ‬
‫ﺕ ﹶﻗﻀ‪‬ﺎ ‪‬ﺀ ﹶﻓ ِﺈﱠﻨ ‪‬ﻪ ﹶ‬
‫ﻀﻴ‪ ‬ﹸ‬
‫ﺤ ‪‬ﻤ ‪‬ﺩ ِﺇﻨﱢﻰ ِﺇﺫﹶﺍ ﹶﻗ ‪‬‬
‫‪‬ﻤ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬﻡ‪‬‬
‫ﻀ ﹶﺘ ‪‬ﻬﻡ‪ ‬ﻭﹶﻝ ِﻭ ﺍﺠ‪ ‬ﹶﺘ ‪‬ﻤ ‪‬ﻊ ‪‬‬
‫ﺢ ‪‬ﺒﻴ‪ ‬‬
‫ﺴ ِﻬﻡ‪ ‬ﻴﺴ‪ ‬ﹶﺘﺒِﻴ ‪‬‬
‫ﺴﻭ‪‬ﻯ َﺃﻨﹾ ﹸﻔ ِ‬
‫ﻋ ‪‬ﺩﻭ‪‬ﺍ ِﻤﻥ‪ِ ‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬﻡ‪ ‬‬
‫ﻁ ‪‬‬
‫ﺴﱢﻠ ﹶ‬
‫ﻻ ُﺃ ‪‬‬
‫ِﺒﻌ‪‬ﺎ ‪‬ﻤ ٍﺔ ‪‬ﻭَﺃﻥ‪ ‬ﹶ‬
‫ﻙ ‪‬ﺒﻌ‪‬ﻀ‪‬ﺎ ‪‬ﻭ ‪‬ﻴﺴ‪‬ﺒِﻰ‬
‫ﻀ ‪‬ﻬﻡ‪ ‬ﻴﻬ‪ِ‬ﻠ ‪‬‬
‫ﻥ ‪‬ﺒﻌ‪ ‬‬
‫ﺤﺘﱠﻰ ﻴ‪‬ﻜﹸﻭ ‪‬‬
‫ﻥ َﺃﻗﹾﻁﹶﺎ ِﺭﻫ‪‬ﺎ ‪ -‬‬
‫ل ‪‬ﻤﻥ‪ ‬ﺒﻴ‪ ‬‬
‫‪‬ﻤﻥ‪ِ ‬ﺒ َﺄﻗﹾﻁﹶﺎ ِﺭﻫ‪‬ﺎ ‪َ -‬ﺃﻭ‪ ‬ﻗﹶﺎ َ‬
‫ﻀ ‪‬ﻬﻡ‪ ‬ﺒﻌ‪‬ﻀ‪‬ﺎ «‪.‬ﺃﺨﺭﺠﻪ ﻤﺴﻠﻡ ﺒﺭﻗﻡ)‪(٧٤٤٠‬‬
‫‪‬ﺒﻌ‪ ‬‬
‫ﻭﻻ ﻴﺘﻡ ﺍﻝﺨﻼﺹ ﻤﻥ ﻫﺫﺍ ﺍﻝﻭﻀﻊ ﺍﻝﻤﻬﻴﻥ ﺇﻻ ﺒﻌﻼﺝ ﺴﺒﺒﻪ‪ ،‬ﻭﺫﻝﻙ ﺒﺎﺠﺘﻤﺎﻉ ﺍﻝﻤﺴﻠﻤﻴﻥ‪،‬‬
‫ﻭﺍﻝﺘﻔﺭﻕ ﻜﻤﺎ ﺃﻨﻪ ﺴﺒﺏ ﻝﺘﺴﻠﻁ ﺍﻝﻌﺩﻭ ﻓﻬﻭ ﻨﻔﺴﻪ ﻨﺸﺄ ﻷﺴﺒﺎﺏ ﺃﺨﺭﻯ ﻴﺠـﺏ ﻋﻼﺠﻬـﺎ‪،‬‬
‫ﻭﻤﻨﻬﺎ ﺍﻝﺘﻬﺎﻭﻥ ﺒﺄﺤﻜﺎﻡ ﺍﻝ ‪‬ﺩﻴ‪‬ﻥ ﻭﺇﻏﻔﺎل ﺍﻝﻌﻤل ﺒﺒﻌﻀﻬﺎ‪ ،‬ﻫﺫﺍ ﻴـﺅﺩﻱ ﺇﻝـﻰ ﺍﻻﺨـﺘﻼﻑ‬
‫ﻥ ﻗﹶﺎﻝﹸﻭﺍﹾ ِﺇﻨﱠﺎ ﻨﹶـﺼ‪‬ﺎﺭ‪‬ﻯ‬
‫ﻥ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻭﺍﻝﺘﻔﺭﻕ ﻜﻌﻘﻭﺒﺔ ﻗﺩﺭﻴﺔ‪ ،‬ﻗﺎل ﺘﻌﺎﻝﻰ ﺫﺍﻤﺎ ﺍﻝﻨﺼﺎﺭﻯ ‪ } :‬ﻭ ِﻤ ‪‬‬
‫ﺤﻅ‪‬ﺎ ‪‬ﻤﻤ‪‬ﺎ ﹸﺫ ﱢﻜﺭ‪‬ﻭﺍﹾ ِﺒ ِﻪ ﹶﻓ َﺄﻏﹾ ‪‬ﺭﻴ‪‬ﻨﹶﺎ ‪‬ﺒﻴ‪ ‬ﹶﻨ ‪‬ﻬﻡ‪ ‬ﺍﻝﹾ ‪‬ﻌﺩ‪‬ﺍ ‪‬ﻭ ﹶﺓ ﻭ‪‬ﺍﻝﹾ ‪‬ﺒﻐﹾﻀ‪‬ﺎﺀ ِﺇﻝﹶـﻰ ﻴ‪‬ـﻭ‪ِ ‬ﻡ‬
‫ﺨﺫﹾﻨﹶﺎ ﻤِﻴﺜﹶﺎ ﹶﻗ ‪‬ﻬﻡ‪ ‬ﹶﻓ ﹶﻨﺴ‪‬ﻭﺍﹾ ‪‬‬
‫َﺃ ﹶ‬
‫ﻥ{ )‪ (١٤‬ﺴﻭﺭﺓ ﺍﻝﻤﺎﺌﺩﺓ ‪ ،‬ﻭﻗﺎل ﺘﻌـﺎﻝﻰ‪:‬‬
‫ﻑ ﻴ‪ ‬ﹶﻨ‪‬ﺒُﺌ ‪‬ﻬ ‪‬ﻡ ﺍﻝﹼﻠ ‪‬ﻪ ِﺒﻤ‪‬ﺎ ﻜﹶﺎﻨﹸﻭﺍﹾ ‪‬ﻴﺼ‪ ‬ﹶﻨﻌ‪‬ﻭ ‪‬‬
‫ﺴﻭ‪ ‬ﹶ‬
‫ﺍﻝﹾ ِﻘﻴ‪‬ﺎ ‪‬ﻤ ِﺔ ‪‬ﻭ ‪‬‬
‫ﻥ{ ]ﺍﻝﻤﺅﻤﻨﻭﻥ‪٠[٥٣ :‬‬
‫ﺏ ِﺒﻤ‪‬ﺎ ﹶﻝ ‪‬ﺩﻴ‪ِ ‬ﻬﻡ‪ ‬ﹶﻓ ِﺭﺤ‪‬ﻭ ‪‬‬
‫ﺤﺯ‪ٍ ‬‬
‫ل ِ‬
‫ﻁﻌ‪‬ﻭﺍ َﺃﻤ‪ ‬ﺭﻫ‪‬ﻡ ‪‬ﺒﻴ‪ ‬ﹶﻨ ‪‬ﻬﻡ‪ ‬ﺯﺒ‪‬ﺭﹰﺍ ﹸﻜ ﱡ‬
‫} ﹶﻓ ﹶﺘ ﹶﻘ ﱠ‬

‫‪٧٤‬‬
‫ﻭﻋﻼﺝ ﻫﺫﺍ ﻴﻜﻭﻥ ﺒﺎﻻﻋﺘﺼﺎﻡ ﺒﺎﻝﻜﺘﺎﺏ ﻭﺍﻝﺴﻨﺔ ﺤﺘﻰ ﻴﺅﻝﻑ ﺍﷲ ﺘﻌﺎﻝﻰ ﺒﻴﻥ ﺍﻝﻘﻠـﻭﺏ‪،‬‬
‫ﻥ ﹸﻗﻠﹸـﻭ ِﺒ ِﻬﻡ‪ ‬ﻝﹶـﻭ‪‬‬
‫ﻑ ﺒ‪‬ـﻴ‪ ‬‬
‫ﻥ }‪ {٦٢‬ﻭَﺃﱠﻝ ﹶ‬
‫ﻙ ِﺒ ﹶﻨﺼ‪ِ ‬ﺭ ِﻩ ‪‬ﻭﺒِﺎﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﻱ َﺃ‪‬ﻴ ‪‬ﺩ ‪‬‬
‫ﻜﻤﺎ ﻗﺎل ﺘﻌﺎﻝﻰ‪ } :‬ﻫ ‪‬ﻭ ﺍﱠﻝ ِﺫ ‪‬‬
‫ﻑ ‪‬ﺒﻴ‪ ‬ﹶﻨ ‪‬ﻬﻡ‪] {‬ﺍﻷﻨﻔـﺎل‪:‬‬
‫ﻥ ﺍﻝﹼﻠ ‪‬ﻪ َﺃﱠﻝ ﹶ‬
‫ﻥ ﹸﻗﻠﹸﻭ ِﺒ ِﻬﻡ‪ ‬ﻭﻝﹶـ ِﻜ ‪‬‬
‫ﺠﻤِﻴﻌ ﹰﺎ ﻤ‪‬ﺎ َﺃﱠﻝ ﹶﻔﺕﹾ ‪‬ﺒﻴ‪ ‬‬
‫ﺽ ‪‬‬
‫ﻷﺭ‪ِ ‬‬
‫ﺕ ﻤ‪‬ﺎ ﻓِﻲ ﺍ َ‬
‫ﺃَﻨ ﹶﻔﻘﹾ ﹶ‬
‫‪[٦٣- ٦٢‬‬
‫ﻙ{ ]ﻤـﻥ ﺴـﻭﺭﺓ‬
‫ﺤ ‪‬ﻡ ‪‬ﺭﺒ‪‬ـ ‪‬‬
‫ﻻ ﻤ‪‬ﻥ ‪‬ﺭ ِ‬
‫ﻥ}‪ِ {١١٨‬ﺇ ﱠ‬
‫ﻥ ‪‬ﻤﺨﹾ ﹶﺘِﻠﻔِﻴ ‪‬‬
‫ﻻ ‪‬ﻴﺯ‪‬ﺍﻝﹸﻭ ‪‬‬
‫ﻭﻝﻬﺫﺍ ﻗﺎل ﺴﺒﺤﺎﻨﻪ‪ } :‬ﻭ ﹶ‬
‫ﻫﻭﺩ[‪،‬‬
‫ﻗﺎل ﺃﺒﻭ ﺍﻝﺴﻌﻭﺩ ﻓﻲ ﺘﻔﺴﻴﺭﻩ ‪:١١٣‬‬
‫" ﺇﻻ ﻗﻭﻤ ﹰﺎ ﻗﺩ ﻫﺩﺍﻫﻡ ﺍﷲ ﺘﻌﺎﻝﻰ ﺒﻔﻀﻠﻪ ﺇﻝﻰ ﺍﻝﺤﻕ ﻓﺎﺘﻔﻘﻭﺍ ﻋﻠﻴﻪ ﻭﻝﻡ ﻴﺨﺘﻠﻔﻭﺍ ﻓﻴﻪ ﺃﻱ ﻝـﻡ‬
‫ﻴﺨﺎﻝﻔﻭﻩ "‬
‫ﻭﻓﻲ ﻫﺫﺍ ﺩﻝﻴل ﻋﻠﻰ ﺃﻥ ﺍﻝﻘﻭﻡ ﺍﻝﻤﺠﺘﻤﻌﻴﻥ ﺍﻝﺒﻌﻴﺩﻴﻥ ﻋﻥ ﺍﻝﺨﻼﻑ ﻫﻡ ﻗﻭﻡ ﻤﺭﺤﻭﻤـﻭﻥ‬
‫ﻤﻘﺒﻭﻝﻭﻥ ﻋﻨﺩ ﺍﷲ‪ ،‬ﻭﻫﺫﺍ ﻤﺎ ﺸﻬﺩﻨﺎﻩ‪ -‬ﻭﺍﷲ ﺸﻬﻴﺩ‪ -‬ﻤﻥ ﺇﺨﻭﺍﻨﻨﺎ ﻓﻲ ﻤﺠﻠـﺱ ﺸـﻭﺭﻯ‬
‫ﺍﻝﻤﺠﺎﻫﺩﻴﻥ‪ ،‬ﻓﻘﺩ ﻭﻓﻘﻬﻡ ﺍﷲ ﻝﻠ ‪‬ﻡ ﺍﻝﺸﺘﺎﺕ ﻭﺘﻭﺤﻴﺩ ﺍﻝﻜﻠﻤﺔ ﻭﺩﻋﻭﺓ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻝـﺫﻝﻙ‪ ،‬ﻓﻤـﺎ‬
‫ﻜﻠﺕ ﻋﺯﺍﺌﻤﻬﻡ ﻭﻻ ﻤﻠﺕ ﻫﻤﻤﻬﻡ ﻭﻫﻡ ﻴﻘﻁﻌﻭﻥ ﺃﺸﻭﺍﻁ ﺍﻝﻤﺤﺎﻭﺭﺍﺕ ﻭﺍﻝﻨﻘﺎﺵ ﻭﺍﻝﺘﻔﺎﻭﺽ‬
‫ﻤﻊ ﺇﺨﻭﺍﻨﻬﻡ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻤﻥ ﺍﻝﻌﺸﺎﺌﺭ ﻭﺍﻝﻭﺠﺎﻫﺎﺕ ﻭﺍﻝﻔﺼﺎﺌل ﻭﺍﻝﺠﻤﺎﻋﺎﺕ‪ ،‬ﻤﻤـﺎ ﺤـﺩﺍ‬
‫ﺒﺎﻝﻜﺜﻴﺭ ﻤﻥ ﺍﻝﻤﺠﺎﻤﻴﻊ ﻭﺍﻝﻜﺘﺎﺌﺏ ﺍﻝﻤﻘﺎﺘﻠﺔ ﺃﻥ ﺘﺒﺎﻴﻊ ﺍﻝﻤﺠﻠﺱ ﻭﺘﻘﻔﻭﺍ ﺃﺜﺭﻩ‪ ،‬ﻭﻫﻭ ﺃﻴـﻡ ﺍﷲ‬
‫ﻋﻼﻤﺔ ﺍﻝﺭﻀﺎ ﻭﺍﻝﺭﺤﻤﺔ ﺍﻝﺘﻲ ﺘﻜﻠﺅﻫﻡ ﻤﻥ ﻓﻭﻕ ﺴﺒﻊ ﺴﻤﺎﻭﺍﺕ‪ ،‬ﻭﻫﺫﻩ ﺍﻷَﻤﺎﺭﺓ ﻭﺤـﺩﻫﺎ‬
‫ﻜﺎﻓﻴﺔ ﻓﻲ ﺩﻓﻌﻨﺎ ﻨﺤﻭ ﺍﻝﺘﺒﺸﻴﺭ ﺒﻤﻴﻼﺩ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﻓﻘﻭﺍﻡ ﻤﺠﻠﺱ ﺍﻝﺸﻭﺭﻯ ﺃﻀﺤﻰ‬
‫ﺃﻜﺜﺭ ﺘﻤﺎﺴﻜﺎﹰ‪ ،‬ﻭﺭﻋﺎﻴﺎﻩ ﺃﺼﺒﺤﻭﺍ ﺃﻜﺜﺭ ﻋﺩﺩﹰﺍ ﻭﻋﺩﺓ‪ ،‬ﻭﺠﻨﻭﺩﻩ ﻜل ﻴـﻭﻡ ﻓـﻲ ﺍﺯﺩﻴـﺎﺩ‪،‬‬
‫ﻭﺃﻋﻤﺎﻝﻬﻡ ﻭﻤﺸﺎﺭﻴﻌﻬﻡ ﻓﻲ ﻨﻤﻭ ﻋﻁﺎﺀ ﻭﺍﷲ ﺍﻝﻬﺎﺩﻱ ﺇﻝﻰ ﺴﻭﺍﺀ ﺍﻝﺴﺒﻴل‪.‬‬

‫****************‬

‫‪١١٣‬‬
‫‪ (٢٤٨/٤)-‬ﻭ ﺘﻔﺴﻴﺭ ﺃﺒﻲ ﺍﻝﺴﻌﻭﺩ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪(٣٩٩‬‬

‫‪٧٥‬‬
 ‫ﻓﺼل‬
‫ﻓﻲ ﻭﺍﺠﺒﺎﺕ ﺍﻹﻤﺎﻡ ﺍﻝﺸﺭﻋﻴﺔ ﻭﻗﻴﺎﻡ ﻤﺠﻠﺱ ﺸﻭﺭﻯ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﺒﻬﺎ‬

‫ﺍﻝﻤﻘﺼﺩ ﺍﻝﺸﺭﻋﻲ ﻤﻥ ﻨﺼﺏ ﺍﻹﻤﺎﻡ – ﻋﻠﻰ ﻭﺠﻪ ﺍﻹﺠﻤﺎل ‪ -‬ﻫﻭ ﺇﺼﻼﺡ ﺤﺎل ﺍﻝﺨﻠﻕ‬
‫ﻓﻲ ﺩﻴﻨﻬﻡ ﻭﺩﻨﻴﺎﻫﻡ‪ ،‬ﺃﻭ ﻴﻘﺎل‪ :‬ﺇﺼﻼﺡ ﺃﺤﻭﺍل ﺍﻝﺭﻋﻴﺔ ﻭﺃﻤﻭﺭﻫﻡ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺱ ﺃﻤﻭﺭﻫﻡ‬
‫ﺃﻤﺭ ﺩﻴﻨﻬﻡ‪.‬‬
‫ﻫﺫﺍ ﻋﻠﻰ ﻭﺠﻪ ﺍﻹﺠﻤﺎل‪ ،‬ﺃﻤﺎ ﺍﻝﺘﻔﺼﻴل‪:‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺤﻔﻅ ﺍﻝ ‪‬ﺩﻴ‪‬ﻥ ﻋﻠﻰ ﺃﺼﻭﻝﻪ ﺍﻝﻤﺴﺘﻘﺭﺓ ﻭﻤﺎ ﺃﺠﻤﻊ ﻋﻠﻴﻪ ﺴﻠﻑ ﺍﻷﻤﺔ‪:‬‬
‫ﻭﻴﺩﺨل ﻓﻲ ﺫﻝﻙ‪:‬‬
‫)‪ -(١‬ﺇﻋﺎﺩﺓ ﺠﻨﺎﺏ ﺍﻝﺘﻭﺤﻴﺩ ﺇﻝﻰ ﺍﻷﺭﺽ ﻭﺘﻁﻬﻴﺭﻫﺎ ﻤﻥ ﺍﻝﺸﺭﻙ ﻭﻝﻘﺩ ﺘﺤﻭل ﺍﻝﻌـﺭﺍﻕ‬
‫ﺒﺤﻭل ﺍﷲ ﻭﻓﻀﻠﻪ ﺇﻝﻰ ﺃﻜﺜﺭ ﺍﻝﺒﻠﺩﺍﻥ ﺘﻭﺤﻴﺩﹰﺍ ﻋﻠﻰ ﻭﺠـﻪ ﺍﻷﺭﺽ‪ ،‬ﻓﺠﻨـﺎﺏ ﺍﻝﺘﻭﺤﻴـﺩ‬
‫ﻤﺼﺎﻥ‪ ،‬ﻓﻼ ﺃﻀﺭﺤﺔ ﺘﺯﺍﺭ ﺇﻻ ﻤﺎ ﻻ ﻴﻌﻠﻡ‪ ،‬ﻭﻻ ﺴﺤﺭﺓ ﺘﻘﺼﺩ‪ ،‬ﻭﻻ ﺩﻋﺎﺓ ﻝﺸﺭﻙ ﺴﻭﺍﺀ‬
‫ﻓﻲ ﺍﻷﻝﻭﻫﻴﺔ ﺃﻭ ﺍﻝﺭﺒﻭﺒﻴﺔ‪ ،‬ﻭﺍﻝﺩﺍﻋﻲ ﺇﻝﻴﻪ ﺨﺎﺌﻑ ﻤﺘﺭﻗﺏ ﺯﻭﺍل ﺍﻝ ‪‬ﺩﻴ‪‬ﻥ ﻭﻋﻠﻭ ﺍﻝﻜﻔﺭ‪ ،‬ﻭﻫﻭ‬
‫ﻤﻊ ﻫﺫﺍ ﻤﺘﻤﻠﻕ ﻝﻌﺒﺎﺩ ﺍﷲ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ‪.‬‬
‫ﻭﻴﺩﺨل ﻓﻲ ﻫﺫﺍ ﻤﻨﻌﻨﺎ ﺒﺤﻭل ﺍﷲ ﻭﻗﻭﺘﻪ ﺩﻋﺎﺓ ﺍﻝﺒﻌﺜﻴﺔ ﻭﺍﻝﻘﺩﺭﻴـﺔ ﻭﺍﻝـﺸﻴﻭﻋﻴﺔ ﻭﻜـل‬
‫ﺼﺎﺤﺏ ﺒﺩﻋﺔ‪ ،‬ﻭﻤﻥ ﺍﻝﻤﻀﺤﻜﺎﺕ ﺍﻝﻤﺒﻜﻴﺎﺕ‪ ،‬ﺃﻥ ﺒﻌﺽ ﺴﺩﻨﺔ ﺍﻝﻘﺒـﻭﺭ ﻝﻤـﺎ ﻓﺠﺭﻫـﺎ‬
‫ﺍﻹﺨﻭﺓ ﻗﺎﻝﻭﺍ‪ :‬ﻭﺍﷲ ﻜﻨﺎ ﻨﻌﺭﻑ ﺃﻨﻬﺎ ﻻ ﺘﻀﺭ ﻭﻻ ﺘﻨﻔﻊ‪ ،‬ﺜﻡ ﺃﺨﺫ ﻴﺒﻴﻊ ﻤﺎ ﺒﻘﻲ ﻤﻨﻬﺎ ﻤـﻥ‬
‫ﺃﺒﻭﺍﺏ ﻭﺯﺠﺎﺝ ﻭﺃﻋﻤﺩﺓ‪.‬‬
‫)‪ - (٢‬ﺇﻋﺎﺩﺓ ﺍﻝﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺇﻝﻰ ﻤﻜﺎﻨﻬﺎ ﺍﻝﺫﻱ ﺠﻌﻠﻪ ﺍﷲ ﻝﻬﺎ‪ ،‬ﻭﻫﻭ ﻤﻜﺎﻥ ﺍﻝﻬﻴﻤﻨﺔ‬
‫ﻋﻠﻰ ﺍﻷﻓﻌﺎل ﻭﺍﻷﺸﺨﺎﺹ ﻭﺍﻝﻬﻴﺌﺎﺕ ﻭﺍﻷﻋﺭﺍﻑ ﻭﺍﻷﻨﻅﻤﺔ ﻏﻴﺭﻫﺎ‪ ،‬ﻭﺫﻝﻙ ﻷﻨـﻪ ﻝـﻥ‬
‫ﻴﻜﻭﻥ ﻫﻨﺎﻙ ﺇﺴﻼﻡ ﻤﺎ ﻝﻡ ﺘﻜﻥ ﺍﻝﻤﺭﺠﻌﻴﺔ ﺍﻝﺘﺎﻤﺔ ﻝﺸﺭﻴﻌﺔ ﺍﷲ ﻋﺯ ﻭﺠل‪ ،‬ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ‪:‬‬
‫ﺏ{‬
‫ﺕ ‪‬ﻭِﺇﹶﻝﻴ‪ِ ‬ﻪ ُﺃﻨِﻴـ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﹶﺘ ‪‬ﻭ ﱠﻜﻠﹾ ﹸ‬
‫ﺤﻜﹾ ‪‬ﻤ ‪‬ﻪ ِﺇﻝﹶﻰ ﺍﻝﱠﻠ ِﻪ ﹶﺫِﻝ ﹸﻜ ‪‬ﻡ ﺍﻝﱠﻠ ‪‬ﻪ ﺭ‪‬ﺒ‪‬ﻲ ‪‬‬
‫ﺸﻲ‪ٍ ‬ﺀ ﹶﻓ ‪‬‬
‫} ‪‬ﻭﻤ‪‬ﺎ ﺍﺨﹾ ﹶﺘﹶﻠﻔﹾﹸﺘﻡ‪ ‬ﻓِﻴ ِﻪ ﻤِﻥ ﹶ‬
‫ﺠ ‪‬ﺭ ‪‬ﺒﻴ‪ ‬ﹶﻨ ‪‬ﻬﻡ‪‬‬
‫ﺸ‪‬‬
‫ﻙ ﻓِﻴﻤ‪‬ﺎ ﹶ‬
‫ﺤ ﱢﻜﻤ‪‬ﻭ ‪‬‬
‫ﻰ ‪‬ﻴ ‪‬‬
‫ﻥ ﺤ‪‬ﱠﺘ ‪‬‬
‫ﻻ ‪‬ﻴﺅْ ِﻤﻨﹸﻭ ‪‬‬
‫ﻙ ﹶ‬
‫ﻼ ‪‬ﻭ ‪‬ﺭ‪‬ﺒ ‪‬‬
‫]ﺍﻝﺸﻭﺭﻯ‪ ،[١٠ :‬ﻭﻗﺎل ﺘﻌﺎﻝﻰ‪ } :‬ﹶﻓ ﹶ‬
‫ﺴﱢﻠﻤ‪‬ﻭﺍﹾ ﹶﺘﺴ‪‬ﻠِﻴﻤ ﹰﺎ{ ]ﺍﻝﻨـﺴﺎﺀ‪ ،[٦٥ :‬ﻭﻗـﺎل‬
‫ﺕ ‪‬ﻭ ‪‬ﻴ ‪‬‬
‫ﻀﻴ‪ ‬ﹶ‬
‫ﺤﺭ‪‬ﺠ ﹰﺎ ‪‬ﻤﻤ‪‬ﺎ ﹶﻗ ‪‬‬
‫ﺴ ِﻬﻡ‪ ‬‬
‫ﺠﺩ‪‬ﻭﺍﹾ ﻓِﻲ ﺃَﻨ ﹸﻔ ِ‬
‫ﻻ ‪‬ﻴ ِ‬
‫ﹸﺜ ‪‬ﻡ ﹶ‬
‫ﺤﻜﹾ ِﻤ ِﻪ َﺃﺤ‪‬ﺩﹰﺍ{ ]ﻤﻥ ﺴﻭﺭﺓ ﺍﻝﻜﻬﻑ‪ ،[٢٦ :‬ﻭﻗﺎل ﺘﻌـﺎﻝﻰ‪} :‬ﻓﹶـﺈِﻥ‬
‫ﻙ ﻓِﻲ ‪‬‬
‫ﺘﻌﺎﻝﻰ‪ } :‬ﻭﻝﹶﺎ ‪‬ﻴﺸﹾ ِﺭ ‪‬‬
‫ﻥ ﺒِﺎﻝﹼﻠ ِﻪ ﻭ‪‬ﺍﻝﹾﻴ‪‬ـﻭ‪ِ ‬ﻡ ﺍﻵﺨِـ ِﺭ{‬
‫ل ﺇِﻥ ﻜﹸﻨﹸﺘﻡ‪ ‬ﹸﺘﺅْ ِﻤﻨﹸﻭ ‪‬‬
‫ﺸﻲ‪ٍ ‬ﺀ ﹶﻓ ‪‬ﺭﺩ‪‬ﻭ ‪‬ﻩ ِﺇﻝﹶﻰ ﺍﻝﹼﻠ ِﻪ ﻭ‪‬ﺍﻝ ‪‬ﺭﺴ‪‬ﻭ ِ‬
‫ﹶﺘﻨﹶﺎ ‪‬ﺯﻋ‪‬ﹸﺘﻡ‪ ‬ﻓِﻲ ﹶ‬

‫‪٧٦‬‬
‫ﻥ ِﺇﺫﹶﺍ ‪‬ﺩﻋ‪‬ﻭﺍ ِﺇﻝﹶـﻰ ﺍﻝﻠﱠـ ِﻪ‬
‫ل ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﻥ ﹶﻗﻭ‪َ ‬‬
‫]ﻤﻥ ﺴﻭﺭﺓ ﺍﻝﻨﺴﺎﺀ‪،[٥٩ :‬ﻭﻗﺎل ﺘﻌﺎﻝﻰ‪ِ} :‬ﺇ ﱠﻨﻤ‪‬ﺎ ﻜﹶﺎ ‪‬‬
‫ﻥ{ ]ﺍﻝﻨـﻭﺭ‪،[٥١ :‬‬
‫ﻙ ‪‬ﻫ ‪‬ﻡ ﺍﻝﹾ ‪‬ﻤﻔﹾِﻠﺤ‪‬ﻭ ‪‬‬
‫ﻁﻌ‪‬ﻨﹶﺎ ‪‬ﻭُﺃﻭ‪‬ﹶﻝ ِﺌ ‪‬‬
‫ﺴ ِﻤﻌ‪‬ﻨﹶﺎ ‪‬ﻭَﺃ ﹶ‬
‫‪‬ﻭ ‪‬ﺭﺴ‪‬ﻭِﻝ ِﻪ ِﻝ ‪‬ﻴﺤ‪ ‬ﹸﻜ ‪‬ﻡ ‪‬ﺒﻴ‪ ‬ﹶﻨ ‪‬ﻬﻡ‪ ‬ﺃَﻥ ‪‬ﻴﻘﹸﻭﻝﹸﻭﺍ ‪‬‬
‫ﺇﻝﻰ ﻏﻴﺭ ﺫﻝﻙ ﻤﻥ ﺍﻝﻨﺼﻭﺹ ﺍﻝﺘﻲ ﺘﻔﻴﺩ ﺒﻤﺠﻤﻭﻋﻬﺎ ﺍﻝﻘﻁﻊ ﺒﺄﻨﻪ ﻻ ﺤﻅ ﻓﻲ ﺍﻹﺴﻼﻡ ﻝﻤﻥ‬
‫ﺘﺤﺎﻜﻡ ﺇﻝﻰ ﻏﻴﺭ ﺸﺭﻴﻌﺔ ﺍﷲ ﻋﺯ ﻭﺠل‪ ،‬ﻭﻗﺩ ﺃﺠﻤﻊ ﺃﻫل ﺍﻝﻌﻠﻡ ﻋﻠﻰ ﺫﻝﻙ‪.‬‬
‫ﻗﺎل ﺍﺒﻥ ﻜﺜﻴﺭ‪] :‬ﻓﻤﻥ ﺘﺭﻙ ﺍﻝﺸﺭﻉ ﺍﻝﻤﺤﻜﻡ ﺍﻝﻤﻨﺯل ﻋﻠﻰ ﻤﺤﻤﺩ ﺒـﻥ ﻋﺒـﺩ ﺍﷲ ﺨـﺎﺘﻡ‬
‫ﺍﻷﻨﺒﻴﺎﺀ‪ ،‬ﻭﺘﺤﺎﻜﻡ ﺇﻝﻰ ﻏﻴﺭﻩ ﻤﻥ ﺍﻝﺸﺭﺍﺌﻊ ﺍﻝﻤﻨﺴﻭﺨﺔ ﻜﻔﺭ‪ ،‬ﻓﻜﻴﻑ ﺒﻤـﻥ ﺘﺤـﺎﻜﻡ ﺇﻝـﻰ‬
‫)ﺍﻝﻴﺎﺴﺎ( ﻭﻗﺩﻤﻬﺎ ﻋﻠﻴﻪ ؟‬
‫ﻥ ‪‬ﻭﻤ‪‬ـﻥ‪‬‬
‫ﺤﻜﹾ ‪‬ﻡ ﺍﻝﹾﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ِﺔ ‪‬ﻴﺒ‪‬ﻐﹸﻭ ‪‬‬
‫ﻤﻥ ﻓﻌل ﺫﻝﻙ ﻜﻔﺭ ﺒﺈﺠﻤﺎﻉ ﺍﻝﻤﺴﻠﻤﻴﻥ‪ .‬ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ‪َ} :‬ﺃ ﹶﻓ ‪‬‬
‫ﻥ{‪] .‬ﺍﻝﻤﺎﺌﺩﺓ‪[٥٠ :‬‬
‫ﺤﻜﹾﻤ ﹰﺎ ِﻝ ﹶﻘﻭ‪ٍ ‬ﻡ ﻴ‪‬ﻭ ِﻗﻨﹸﻭ ‪‬‬
‫ﻥ ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﻥ ِﻤ ‪‬‬
‫ﺴ‪‬‬‫َﺃﺤ‪ ‬‬
‫ﺠﺩ‪‬ﻭﺍ ﻓِـﻲ‬
‫ﺸﺠ‪ ‬ﺭ ‪‬ﺒﻴ‪ ‬ﹶﻨ ‪‬ﻬﻡ‪ ‬ﹸﺜ ‪‬ﻡ ﻝﹶﺎ ‪‬ﻴ ِ‬
‫ﻙ ﻓِﻴﻤ‪‬ﺎ ﹶ‬
‫ﺤ ﱢﻜﻤ‪‬ﻭ ‪‬‬
‫ﺤﺘﱠﻰ ‪‬ﻴ ‪‬‬
‫ﻥ ‪‬‬
‫ﻙ ﻝﹶﺎ ‪‬ﻴﺅْ ِﻤﻨﹸﻭ ‪‬‬
‫ﻭﻗﺎل ﺘﻌﺎﻝﻰ‪ } :‬ﹶﻓﻠﹶﺎ ‪‬ﻭ ‪‬ﺭ‪‬ﺒ ‪‬‬
‫ﺴﱢﻠﻤ‪‬ﻭﺍ ﹶﺘﺴ‪‬ﻠِﻴﻤ ﹰﺎ{ ﺼﺩﻕ ﺍﷲ ﺍﻝﻌﻅﻴﻡ‪] ،‬ﺍﻝﻨﺴﺎﺀ‪. .١١٤[٦٥ :‬‬
‫ﺕ ‪‬ﻭ ‪‬ﻴ ‪‬‬
‫ﻀﻴ‪ ‬ﹶ‬
‫ﺤﺭ‪‬ﺠ ﹰﺎ ِﻤﻤ‪‬ﺎ ﹶﻗ ‪‬‬
‫ﺴ ِﻬﻡ‪ ‬‬
‫َﺃﻨﹾ ﹸﻔ ِ‬
‫ﻭﻫل ﻨﺤﻥ ﻨﻘﺎﺘل ﺍﻝﻴﻭﻡ ﻭﻨﻀﺤﻲ ﺒﺎﻝﻨﻔﺱ ﻭﺍﻝﻨﻔﻴﺱ ﺇﻻ ﻝﻬﺎ‪.‬‬
‫ﺜﺎﻨﻴ ﹰﺎ‪ :‬ﺘﻨﻔﻴﺫ ﺍﻷﺤﻜﺎﻡ ﺒﻴﻥ ﺍﻝﻤﺘﺸﺎﺠﺭﻴﻥ‪:‬‬
‫ﻭﺒﻌﺒﺎﺭﺓ ﺃﺨﺭﻯ‪ ] :‬ﻓﺼل ﺍﻝﺨﺼﻭﻤﺎﺕ ﺍﻝﺜﺎﺌﺭﺓ‪ ،‬ﻭﻗﻁﻊ ﺍﻝﻤﻨﺎﺯﻋﺎﺕ ﺍﻝﺸﺎﺠﺭﺓ [‪ ،‬ﻭﻴﺩﺨل‬
‫ﻓﻴﻪ ﺘﻨﺼﻴﺏ ﺍﻝﻘﻀﺎﺓ ﻭﺍﻝﺤﻜﺎﻡ‪ ،‬ﻜﻤﺎ ﺴﻴﺄﺘﻲ‪.‬‬
‫ﻭﻝﻘﺩ ﺘﻔﻀل ﺍﷲ ﻋﻠﻰ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻓﻲ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺒﺤل ﻤﻨﺎﺯﻋﺎﺕ ﺜـﺎﺌﺭﺓ ﻤﻨـﺫ‬
‫ﻗﺭﻭﻥ ﻝﻡ ﺘﺴﺘﻁﻊ ﺤﻜﻭﻤﺔ ﺍﻝﺒﻌﺙ ﺍﻝﻜﺎﻓﺭﺓ ﺤﻠﻬﺎ ﺒﻜل ﺠﺒﺭﻭﺘﻬﺎ ﻭﺴﻁﻭﺘﻬﺎ ﻭﻁﻐﻴﺎﻨﻬﺎ‪ ،‬ﻭﻗﺩ‬
‫ﺤﺎﻭل ﺃﻋﺩﺍﺀ ﺍﷲ ﺍﻝﻤﺤﺘﻠﻴﻥ ﺤل ﺒﻌﻀﻬﺎ ﻝﻠﺘﻘﺭﺏ ﺇﻝـﻰ ﺍﻝﻌـﺸﺎﺌﺭ ﻓـﺫﻫﺏ‪. . . . . . .‬‬
‫ﺃﺩﺭﺍﺝ ﺍﻝﺭﻴﺎﺡ‪.‬‬
‫ﻭﻭﻓﻕ ﺍﷲ ﺇﺨﻭﺍﻨﻜﻡ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻓﻲ ﺴﺎﻋﺎﺕ ﻤﻌﺩﻭﺩﺓ ﻝﺤل ﻜﺜﻴﺭ ﻤﻥ ﻫﺫﻩ ﺍﻝﻤﻨﺎﺯﻋـﺎﺕ‬
‫ﻭﺨﺭﺝ ﺍﻝﻁﺭﻓﺎﻥ ﻓﻲ ﻏﺎﻴﺔ ﺍﻝﺭﻀﻰ ﻭﺍﻝﺴﻌﺎﺩﺓ‪ ،‬ﺤﺘﻰ ﺇﻥ ﺃﺤﺩﻫﻡ ﻗﺎل ﺫﺍﺕ ﻤﺭﺓ‪ :‬ﻭﺍﷲ ﻤﺎ‬
‫ﻓﺭﺤﺕ ﻓﻲ ﺤﻴﺎﺘﻲ ﻤﺜل ﻤﺎ ﻓﺭﺤﺕ ﺍﻝﻴﻭﻡ‪ ،‬ﻭﺫﻝﻙ ﻷﻥ ﺃﺒﻨﺎﺀ ﺍﻝﻌﺸﻴﺭﺘﻴﻥ ﻗﺩ ﺍﻨﺨﺭﻁﻭﺍ ﻓﻲ‬
‫ﺼﻑ ﻭﺍﺤﺩ ﻭﺠﻤﺎﻋﺔ ﻭﺍﺤﺩﺓ ﻫﻲ ﺠﻤﺎﻋﺔ ﺩﻭﻝﺔ ﺍﻹﺴﻼﻡ ﺘﻤﺎﻤ ﹰﺎ ﻜﻤـﺎ ﺍﻨﺨـﺭﻁ ﺍﻷﻭﺱ‬
‫ﻭﺍﻝﺨﺯﺭﺝ ﻓﻲ ﺼﻑ ﻭﺍﺤﺩ ﻭﺠﻤﺎﻋﺔ ﻭﺍﺤﺩﺓ‪ ،‬ﻓﺴﻬل ﺒﻔﻀل ﺍﷲ ﻤﺎ ﺼﻌﺏ ﻓﻲ ﺍﻝﺠﺎﻫﻠﻴﺔ‬
‫ﺍﻝﻨﺘﻨﺔ‪.‬‬
‫‪١١٤‬‬
‫‪ -‬ﺍﻝﺒﺩﺍﻴﺔ ﻭﺍﻝﻨﻬﺎﻴﺔ ‪ ١١٩/١٢‬ﻭﺍﻝﺒﺩﺍﻴﺔ ﻭﺍﻝﻨﻬﺎﻴﺔ ﻻﺒﻥ ﻜﺜﻴﺭ ﻤﺩﻗﻕ ‪) -‬ﺝ ‪ / ١٤‬ﺹ ‪(٢٣٢‬‬

‫‪٧٧‬‬
 ‫ﺜﺎﻝﺜ ﹰﺎ‪ :‬ﻨﺼﺏ ﺍﻝﻘﻀﺎﺓ ﻭﺍﻝﺤﻜﺎﻡ‪:‬‬
‫ﻻ‪ :‬ﺘﻌﺭﻴﻑ ﺍﻝﻘﻀﺎﺀ‪ :‬ﺍﻝﻘﻀﺎﺀ ﻜﻤﺎ ﻋﺭﻓﻪ ﺍﺒﻥ ﺭﺸﺩ ﻫﻭ ] ﺍﻹﺨﺒﺎﺭ ﺒﺤﻜـﻡ ﺸـﺭﻋﻲ‬
‫ﺃﻭ ﹰ‬
‫ﻋﻠﻰ ﻭﺠﻪ ﺍﻹﻝﺯﺍﻡ [‪.١١٥‬‬
‫ﻭﻗﻴﺩ ﺍﻹﻝﺯﺍﻡ ﻴ‪‬ﺨﺭﺝ ﺍﻹﻓﺘﺎﺀ‪ ،‬ﻷﻥ ﺍﻹﻓﺘﺎﺀ ﺃﻴﻀ ﹰﺎ ﺇﺨﺒﺎﺭ ﻋﻥ ﺍﻝﺤﻜﻡ ﺍﻝـﺸﺭﻋﻲ ﻝﻜـﻥ ﻻ‬
‫ﺇﻝﺯﺍﻡ ﻓﻴﻪ‪ ،‬ﻓﺎﻝﻤﻔﺘﻲ ﻻ ﻴﻠﺯﻡ ﺍﻝﺴﺎﺌل ﺒﻔﺘﻭﺍﻩ‪ ،‬ﻭﺇﻨﻤﺎ ﻴﺭﺠﻊ ﺍﻷﻤﺭ ﺇﻝﻰ ﺩﻴﻥ ﺍﻝـﺴﺎﺌل‪ ،‬ﺃﻤـﺎ‬
‫ﺍﻝﻘﺎﻀﻲ ﻓﻴﺨﺒﺭ ﺍﻝﻤﺘﺨﺎﺼﻤﻴﻥ ﺒﺎﻝﺤﻜﻡ ﺍﻝﺸﺭﻋﻲ‪ ،‬ﻭﻴﻠﺯﻡ ﺍﻝﻤﺤﻜﻭﻡ ﻋﻠﻴﻪ ﺒﺄﺩﺍﺀ ﺍﻝﺤﻕ‪ ،‬ﻓﺈﻥ‬
‫ﺍﻤﺘﻨﻊ ﻋﺎﻗﺒﻪ ﺤﺘﻰ ﻴﺅﺩﻱ ﻤﺎ ﻋﻠﻴﻪ‪.‬‬
‫ﺜﺎﻨﻴ ﹰﺎ ﺤﻜﻤﻪ‪ :‬ﺃﻨﻪ ﻓﺭﺽ‪ ‬ﻋﻠﻰ ﺍﻝﻜﻔﺎﻴﺔ‪ ،‬ﻓﻴﺠﺏ ﻋﻠﻰ ﺍﻹﻤﺎﻡ ﺃﻥ ﻴﻨﺼﺏ ﻗﺎﻀﻴﺎﹰ‪ ،‬ﻭﻝـﻪ ﺃﻥ‬
‫ﻼ ﺒﺸﻬﺎﺩﺓ ﺃﻫل ﺍﻝﻌﻠﻡ‪ ،‬ﻭﻗﺩ ﻴﺘﻌﻴﻥ ﻋﻠﻰ ﻋﺎﻝﻡ ﻻ ﻴﻭﺠـﺩ‬
‫ﻴﺠﺒﺭ ﻤﻥ ﺍﻤﺘﻨﻊ ﻋﻨﻪ ﺇﺫﺍ ﻜﺎﻥ ﺃﻫ ﹰ‬
‫ﻓﻲ ﻨﺎﺤﻴﺘﻪ ﺃﻫل ﻝﻪ ﻏﻴﺭﻩ‪.‬‬
‫ﻭﻜﺎﻥ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻴﻘﻀﻲ ﺒﻴﻥ ﺃﺼﺤﺎﺒﻪ ﻓ ‪‬ﻌﻥ‪ُ ‬ﺃ ‪‬ﻡ ﺴ‪‬ـﹶﻠ ‪‬ﻤ ﹶﺔ ‪ -‬ﺭﻀـﻰ ﺍﷲ‬
‫ﺸﺭ‪ ، ‬ﻭِﺇﱠﻨﻜﹸـﻡ‪‬‬
‫ل » ِﺇﱠﻨﻤ‪‬ﺎ َﺃﻨﹶـﺎ ﺒ‪‬ـ ﹶ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪ -‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ -‬ﻗﹶﺎ َ‬
‫ﻥ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﻋﻨﻬﺎ ‪َ -‬ﺃ ‪‬‬
‫ﺽ ﹶﻓ َﺄﻗﹾﻀِﻰ ﹶﻨﺤ‪ ‬ﻭ ﻤ‪‬ـﺎ‬
‫ﺠ ِﺘ ِﻪ ِﻤﻥ‪ ‬ﺒﻌ‪ٍ ‬‬
‫ﺤ‪‬‬
‫ﻥ ِﺒ ‪‬‬
‫ﺤ‪‬‬‫ﻥ َﺃﻝﹾ ‪‬‬
‫ﻀ ﹸﻜﻡ‪َ ‬ﺃﻥ‪ ‬ﻴﻜﹸﻭ ‪‬‬
‫ل ‪‬ﺒﻌ‪ ‬‬
‫ﻰ ‪ ،‬ﻭﹶﻝ ‪‬ﻌ ﱠ‬
‫ﻥ ِﺇﹶﻝ ‪‬‬
‫ﺼﻤ‪‬ﻭ ‪‬‬
‫ﹶﺘﺨﹾ ﹶﺘ ِ‬
‫ﻥ ﺍﻝﻨﱠﺎ ِﺭ «‬
‫ﻁ ‪‬ﻊ ﹶﻝ ‪‬ﻪ ِﻗﻁﹾ ‪‬ﻌ ﹰﺔ ِﻤ ‪‬‬
‫ﺨﺫﹾ ‪‬ﻩ ‪ ،‬ﹶﻓ ِﺈﱠﻨﻤ‪‬ﺎ َﺃﻗﹾ ﹶ‬
‫ﻼ ‪‬ﻴﺄْ ﹸ‬
‫ﺸﻴ‪‬ﺌًﺎ ﹶﻓ ﹶ‬
‫ﻕ َﺃﺨِﻴ ِﻪ ﹶ‬
‫ﺤﱢ‬
‫ﺕ ﹶﻝ ‪‬ﻪ ِﺒ ‪‬‬
‫ﻀﻴ‪ ‬ﹸ‬
‫َﺃﺴ‪ ‬ﻤ ‪‬ﻊ ‪ ،‬ﹶﻓ ‪‬ﻤﻥ‪ ‬ﹶﻗ ‪‬‬
‫ﺃﺨﺭﺠﻪ ﺍﻝﺒﺨﺎﺭﻱ ﺒﺭﻗﻡ) ‪( ٧١٦٩‬‬
‫ﺠ ‪‬ﺩ ‪‬ﻩ َﺃﺒ‪‬ﺎ‬
‫ﻰ ‪ -‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ -‬‬
‫ﺙ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ل ‪‬ﺒ ‪‬ﻌ ﹶ‬
‫ﻋﻥ‪َ ‬ﺃﺒِﻴ ِﻪ ﻗﹶﺎ َ‬
‫ﻥ َﺃﺒِﻰ ‪‬ﺒﺭ‪ ‬ﺩ ﹶﺓ ‪‬‬
‫ﺴﻌِﻴ ِﺩ ﺒ‪ِ ‬‬
‫ﻭﻋﻥ ‪‬‬
‫ﻻ ﹸﺘ ﹶﻨ ﱢﻔﺭ‪‬ﺍ ‪ ،‬ﻭ ﹶﺘﻁﹶﺎ ‪‬ﻭﻋ‪‬ـﺎ‬
‫ﺸ ‪‬ﺭﺍ ‪‬ﻭ ﹶ‬
‫ﺴﺭ‪‬ﺍ ‪ ،‬ﻭ ‪‬ﺒ ﱢ‬
‫ﻻ ﹸﺘ ‪‬ﻌ ‪‬‬
‫ﺴﺭ‪‬ﺍ ‪‬ﻭ ﹶ‬
‫ل » ‪‬ﻴ ‪‬‬
‫ﻥ ﹶﻓﻘﹶﺎ َ‬
‫ﻤ‪‬ﻭﺴ‪‬ﻰ ‪ ،‬ﻭ ‪‬ﻤﻌ‪‬ﺎﺫﹰﺍ ِﺇﻝﹶﻰ ﺍﻝﹾ ‪‬ﻴ ‪‬ﻤ ِ‬
‫ﺸﻌِﻴ ِﺭ ﺍﻝﹾﻤِـﺯ‪ ‬ﺭ ‪،‬‬
‫ﻥ ﺍﻝـ ﱠ‬
‫ﻀﻨﹶﺎ ِﺒﻬ‪‬ﺎ ﺸﹶـﺭ‪‬ﺍﺏ‪ ‬ﻤِـ ‪‬‬
‫ﻥ َﺃﺭ‪ ‬‬
‫ﻰ ﺍﻝﱠﻠ ِﻪ ‪ِ ،‬ﺇ ‪‬‬
‫ل َﺃﺒ‪‬ﻭ ﻤ‪‬ﻭﺴ‪‬ﻰ ﻴ‪‬ﺎ ﹶﻨ ِﺒ ‪‬‬
‫« ‪ .‬ﹶﻓﻘﹶﺎ َ‬
‫ﻷﺒِـﻰ‬
‫ل ‪‬ﻤﻌ‪‬ـﺎﺫﹲ َ‬
‫ﻁﹶﻠﻘﹶﺎ ﹶﻓﻘﹶﺎ َ‬
‫ﺤﺭ‪‬ﺍﻡ‪ . « ‬ﻓﹶﺎﻨﹾ ﹶ‬
‫ل ‪‬ﻤﺴ‪ِ ‬ﻜ ٍﺭ ‪‬‬
‫ل » ﹸﻜ ﱡ‬
‫ل ﺍﻝﹾ ِﺒﺘﹾ ‪‬ﻊ ‪ .‬ﹶﻓﻘﹶﺎ َ‬
‫ﺴِ‬
‫ﻥ ﺍﻝﹾ ‪‬ﻌ ‪‬‬
‫ﺸﺭ‪‬ﺍﺏ‪ِ ‬ﻤ ‪‬‬
‫‪‬ﻭ ﹶ‬
‫ل َﺃﻤ‪‬ﺎ َﺃﻨﹶﺎ‬
‫ﺤﹶﻠ ِﺘ ِﻪ ‪‬ﻭَﺃ ﹶﺘ ﹶﻔ ‪‬ﻭ ﹸﻗ ‪‬ﻪ ﹶﺘ ﹶﻔ ‪‬ﻭﻗﹰﺎ ‪ .‬ﻗﹶﺎ َ‬
‫ﻋﻠﹶﻰ ﺭ‪‬ﺍ ِ‬
‫ﻋﺩ‪‬ﺍ ‪‬ﻭ ‪‬‬
‫ل ﻗﹶﺎ ِﺌﻤ‪‬ﺎ ‪‬ﻭﻗﹶﺎ ِ‬
‫ﻥ ﻗﹶﺎ َ‬
‫ﻑ ﹶﺘﻘﹾ ‪‬ﺭُﺃ ﺍﻝﹾ ﹸﻘﺭ‪‬ﺁ ‪‬‬
‫ﻤ‪‬ﻭﺴ‪‬ﻰ ﹶﻜﻴ‪ ‬ﹶ‬
‫ﻼ‬
‫ﺠﻌ‪‬ـ ﹶ‬
‫ﺏ ﻓﹸـﺴ‪‬ﻁﹶﺎﻁﹰﺎ ‪ ،‬ﹶﻓ ‪‬‬
‫ﺏ ﹶﻗﻭ‪ ‬ﻤﺘِﻰ ‪ ،‬ﻭﻀ‪‬ـ ‪‬ﺭ ‪‬‬
‫ﺴ ‪‬‬
‫ﺏ ﹶﻨﻭ‪ ‬ﻤﺘِﻰ ﹶﻜﻤ‪‬ﺎ َﺃﺤ‪ ‬ﹶﺘ ِ‬
‫ﺴ ‪‬‬
‫ﹶﻓ َﺄﻨﹶﺎ ‪‬ﻡ ‪‬ﻭَﺃﻗﹸﻭ ‪‬ﻡ ‪ ،‬ﹶﻓ َﺄﺤ‪ ‬ﹶﺘ ِ‬
‫ل َﺃﺒ‪‬ﻭ ﻤ‪‬ﻭﺴ‪‬ﻰ‬
‫ل ﻤ‪‬ﺎ ‪‬ﻫﺫﹶﺍ ﹶﻓﻘﹶﺎ َ‬
‫ﺠلٌ ﻤ‪‬ﻭ ﹶﺜﻕﹲ ‪ ،‬ﻓﹶﻘﹶﺎ َ‬
‫ﻥ ‪ ،‬ﹶﻓﺯ‪‬ﺍ ‪‬ﺭ ‪‬ﻤ ‪‬ﻌﺎﺫﹲ َﺃﺒ‪‬ﺎ ﻤ‪‬ﻭﺴ‪‬ﻰ ‪ ،‬ﹶﻓ ِﺈﺫﹶﺍ ‪‬ﺭ ‪‬‬
‫‪‬ﻴ ﹶﺘﺯ‪‬ﺍ ‪‬ﻭﺭ‪‬ﺍ ِ‬
‫ﻋﹸﻨ ﹶﻘ ‪‬ﻪ ‪.‬ﺃﺨﺭﺠﻪ ﺍﻝﺒﺨـﺎﺭﻱ ﺒـﺭﻗﻡ)‪(٤٣٤٤‬‬
‫ﻥ ‪‬‬
‫ﻷﻀ‪ِ ‬ﺭ ‪‬ﺒ ‪‬‬
‫ل ‪‬ﻤﻌ‪‬ﺎﺫﹲ َ‬
‫ﻯ َﺃﺴ‪‬ﹶﻠ ‪‬ﻡ ﹸﺜ ‪‬ﻡ ﺍﺭ‪ ‬ﹶﺘ ‪‬ﺩ ‪ .‬ﹶﻓﻘﹶﺎ َ‬
‫‪‬ﻴﻬ‪‬ﻭ ِﺩ ‪‬‬
‫ﻭﻤﺴﻠﻡ ﺒﺭﻗﻡ) ‪( ٥٣٣٤‬‬

‫‪١١٥‬‬
‫‪ -‬ﺍﻝﺒﻬﺠﺔ ‪٣١/١‬‬

‫‪٧٨‬‬
‫ﻭ ﻋﻥ ﻋﻠﻲ ﺭﻀﻰ ﺍﷲ ﺘﻌﺎﻝﻰ ﻋﻨﻪ ﻗﺎل ﺒﻌﺜﻨﻲ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺇﻝـﻰ‬
‫ﺍﻝﻴﻤﻥ ﻭﺃﻨﺎ ﺸﺎﺏ ﻓﻘﻠﺕ ﻴﺎ ﺭﺴﻭل ﺍﷲ ﺘﺒﻌﺜﻨﻲ ﻭﺃﻨﺎ ﺸﺎﺏ ﺇﻝﻰ ﻗﻭﻡ ﺫﻭﻱ ﺃﺴﻨﺎﻥ ﻷﻗـﻀﻲ‬
‫ﺒﻴﻨﻬﻡ ﻭﻻ ﻋﻠﻡ ﻝﻲ ﺒﺎﻝﻘﻀﺎﺀ ﻓﻭﻀﻊ ﻴﺩﻩ ﻋﻠﻰ ﺼﺩﺭﻱ ﺜﻡ ﻗﺎل ﺇﻥ ﺍﷲ ﺴـﻴﻬﺩﻱ ﻗﻠﺒـﻙ‬
‫ﻭﻴﺜﺒﺕ ﻝﺴﺎﻨﻙ ﻴﺎ ﻋﻠﻲ ﺇﺫﺍ ﺠﻠﺱ ﺇﻝﻴﻙ ﺍﻝﺨﺼﻤﺎﻥ ﻓﻼ ﺘﻘﺽ ﺒﻴﻨﻬﻤﺎ ﺤﺘﻰ ﺘـﺴﻤﻊ ﻤـﻥ‬
‫ﺍﻵﺨﺭ ﻜﻤﺎ ﺴﻤﻌﺕ ﻤﻥ ﺍﻷﻭل ﻓﺈﻨﻙ ﺇﺫﺍ ﻓﻌﻠﺕ ﺫﻝﻙ ﺘﺒﻴﻥ ﻝﻙ ﺍﻝﻘﻀﺎﺀ ﻗﺎل ﻋﻠـﻲ ﻓﻤـﺎ‬
‫ﺍﺸﻜل ﻋﻠﻲ ﻗﻀﺎﺀ ﺒﻌﺩ ‪.‬ﺃﺨﺭﺠﻪ ﺍﻝﻨﺴﺎﺌﻲ ﻓﻲ ﺍﻝﻜﺒﺭﻯ ﺒﺭﻗﻡ)‪( ٨٣٦٨-٨٣٦٥‬ﺼﺤﻴﺢ‬
‫ﻝﻐﻴﺭﻩ‬
‫ﻭﻜﺎﻥ ﺍﻝﺨﻠﻔﺎﺀ ﺍﻝﺭﺍﺸﺩﻭﻥ ﻓﻲ ﺃﻭل ﺍﻷﻤﺭ ﻴﺘﻭﻝﻭﻥ ﺍﻝﻘﻀﺎﺀ ﺒﺄﻨﻔﺴﻬﻡ ﻜﻤﺎ ﻜﺎﻥ ﺃﺒﻭ ﺒﻜـﺭ‬
‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻭﻜﺫﻝﻙ ﻋﻤﺭ ﻓﻲ ﺃﻭل ﺨﻼﻓﺘﻪ‪ ،‬ﺜﻡ ﻭﻝﻰ ﺃﺒﺎ ﺍﻝـﺩﺭﺩﺍﺀ ﻗﺎﻀـﻴ ﹰﺎ ﻋﻠـﻰ‬
‫ﺍﻝﻤﺩﻴﻨﺔ‪ ،‬ﻭﺸﺭﻴﺤ ﹰﺎ ﻋﻠﻰ ﺍﻝﺒﺼﺭﺓ‪ ،‬ﻭﺃﺒﺎ ﻤﻭﺴﻰ ﺍﻷﺸﻌﺭﻱ ﻋﻠﻰ ﺍﻝﻜﻭﻓـﺔ‪ ،‬ﻭﺃﺭﺴـل ﻝـﻪ‬
‫ﻼ ﻴﺭﺠﻊ‬
‫ﺭﺴﺎﻝﺔ‪ ،‬ﻀﻤﻨﻬﺎ ﺃﺼﻭل ﺍﻝﻘﻀﺎﺀ ﻓﻲ ﺠﻭﺍﻤﻊ ﻤﻥ ﺍﻝﻜﻠﻡ‪ ،‬ﺼﺎﺭﺕ ﺒﻌﺩ ﺫﻝﻙ ﺃﺼ ﹰ‬
‫‪١١٦‬‬
‫ﺇﻝﻴﻪ ﺍﻝﻔﻘﻬﺎﺀ ﻭﺍﻝﻤﺤﺩﺜﻭﻥ ﻭﺍﻷﺼﻭﻝﻴﻭﻥ ﻓﻲ ﻓﻘﻪ ﺍﻝﻘﻀﺎﺀ ﻭﻏﻴﺭﻩ‪.‬‬

‫‪١١٦‬‬
‫ﻥ ﺍﻝﹾﻘﹶـﻀ‪‬ﺎ ‪‬ﺀ‬
‫ﻋﻨﹾ ‪‬ﻬﻤ‪‬ـﺎ َﺃ ‪‬‬
‫ﻀﻰ‪ ‬ﺍﻝﻠﱠـ ‪‬ﻪ ‪‬‬
‫ﻯ ‪‬ﺭ ِ‬
‫ﻷﺸﹾ ‪‬ﻌ ِﺭ ‪‬‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ ِﺇﻝﹶﻰ َﺃﺒِﻰ ﻤ‪‬ﻭﺴ‪‬ﻰ ﺍ َ‬
‫ﺏ ‪‬‬
‫ل ‪ :‬ﹶﻜ ﹶﺘ ‪‬‬
‫ﻯ ﻗﹶﺎ َ‬
‫ﻋﻥ‪َ ‬ﺃﺒِﻰ ﺍﻝﹾ ‪‬ﻌﻭ‪‬ﺍ ِﻡ ﺍﻝﹾ ‪‬ﺒﺼ‪ِ ‬ﺭ ‪‬‬
‫‪ -‬‬
‫ﻙ‬
‫ﺱ ﻓِـﻰ ‪‬ﻭﺠ‪‬ﻬِـ ‪‬‬
‫ﻥ ﺍﻝﻨﱠﺎ ِ‬
‫ﺱ ‪‬ﺒﻴ‪ ‬‬
‫ﻻ ﹶﻨﻔﹶﺎ ﹶﺫ ﹶﻝ ‪‬ﻪ ﻭ‪‬ﺁ ِ‬
‫ﻕ ﹶ‬
‫ﺤﱟ‬
‫ﻻ ‪‬ﻴﻨﹾ ﹶﻔ ‪‬ﻊ ﹶﺘ ﹶﻜﱡﻠﻡ‪ ‬‬
‫ﻙ ﹶﻓِﺈﱠﻨ ‪‬ﻪ ﹶ‬
‫ﻰ ِﺇﹶﻝﻴ‪ ‬‬
‫ﺴﱠﻨﺔﹲ ‪‬ﻤ ﱠﺘ ‪‬ﺒ ‪‬ﻌﺔﹲ ﻓﹶﺎﻓﹾ ‪‬ﻬﻡ‪ِ ‬ﺇﺫﹶﺍ ُﺃﺩ‪ِ‬ﻝ ‪‬‬
‫ﻀﺔﹲ ‪‬ﻤﺤ‪ ‬ﹶﻜ ‪‬ﻤﺔﹲ ‪‬ﻭ ‪‬‬
‫ﹶﻓﺭِﻴ ‪‬‬
‫ﻥ‬
‫ﻥ ﺍ ‪‬ﺩﻋ‪‬ﻰ ﻭ‪‬ﺍﻝﹾ ‪‬ﻴﻤِـﻴ ‪‬‬
‫ﻋﻠﹶﻰ ‪‬ﻤ ِ‬
‫ﻙ ﺍﻝﹾ ‪‬ﺒ‪‬ﻴ ﹶﻨ ﹸﺔ ‪‬‬
‫ﻋﺩ‪ِ‬ﻝ ‪‬‬
‫ﻀﻌِﻴﻑﹲ ِﻤﻥ‪ ‬‬
‫ﺱ ‪‬‬
‫ﻻ ‪‬ﻴﻴ‪َ‬ﺄ ‪‬‬
‫ﻙ ‪‬ﻭ ﹶ‬
‫ﺤﻴ‪ِ ‬ﻔ ‪‬‬
‫ﺸﺭِﻴﻑﹲ ﻓِﻰ ‪‬‬
‫ﻻ ‪‬ﻴﻁﹾ ‪‬ﻤ ‪‬ﻊ ﹶ‬
‫ﺤﺘﱠﻰ ﹶ‬
‫ﻙ ‪‬‬
‫ﻙ ‪‬ﻭ ﹶﻗﻀ‪‬ﺎ ِﺌ ‪‬‬
‫ﺴ‪‬‬
‫‪‬ﻭ ‪‬ﻤﺠ‪ِ‬ﻠ ِ‬
‫ﺤﻘ‪‬ﺎ ﻏﹶﺎ ِﺌﺒ‪‬ﺎ َﺃﻭ‪ ‬ﺒ‪‬ﻴﻨﹶـ ﹰﺔ‬
‫ﻥ ﺍ ‪‬ﺩﻋ‪‬ﻰ ‪‬‬
‫ﻻ ‪‬ﻭ ‪‬ﻤ ِ‬
‫ﻼﹰ‬
‫ﺤﹶ‬
‫ﺤ ‪‬ﺭ ‪‬ﻡ ‪‬‬
‫ﺤﺭ‪‬ﺍﻤ‪‬ﺎ َﺃﻭ‪ ‬‬
‫ل ‪‬‬
‫ﺤﱠ‬‫ﺼﻠﹾﺤ‪‬ﺎ َﺃ ‪‬‬
‫ﻻ ‪‬‬
‫ﻥ ِﺇ ﱠ‬
‫ﻥ ﺍﻝﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫ﺢ ﺠ‪‬ﺎ ِﺌﺯ‪ ‬ﺒﻴ‪ ‬‬
‫ﺼﻠﹾ ‪‬‬
‫ﻋﻠﹶﻰ ‪‬ﻤﻥ‪َ ‬ﺃﻨﹾ ﹶﻜ ‪‬ﺭ ﻭ‪‬ﺍﻝ ‪‬‬
‫‪‬‬
‫ﻙ َﺃﺒ‪‬ﻠﹶـ ﹸﻎ‬
‫ﻥ ﹶﺫِﻝ ‪‬‬
‫ﻀ‪‬ﻴ ﹶﺔ ﹶﻓِﺈ ‪‬‬
‫ﺕ ﻋ‪‬ﹶﻠﻴ‪ِ ‬ﻪ ﺍﻝﹾ ﹶﻘ ِ‬
‫ﻙ ﺍﺴ‪ ‬ﹶﺘﺤ‪‬ﹶﻠﻠﹾ ﹶ‬
‫ﺠ ‪‬ﺯ ‪‬ﻩ ﹶﺫِﻝ ‪‬‬
‫ﺤ ﱢﻘ ِﻪ ﹶﻓِﺈﻥ‪َ ‬ﺃﻋ‪ ‬‬
‫ﻓﹶﺎﻀ‪ِ ‬ﺭﺏ‪ ‬ﹶﻝ ‪‬ﻪ َﺃ ‪‬ﻤﺩ‪‬ﺍ ‪‬ﻴﻨﹾ ﹶﺘﻬ‪‬ﻰ ِﺇﹶﻝﻴ‪ِ ‬ﻪ ﹶﻓِﺈﻥ‪ ‬ﺠ‪‬ﺎ ‪‬ﺀ ِﺒ ‪‬ﺒ‪‬ﻴ ﹶﻨ ٍﺔ َﺃﻋ‪‬ﻁﹶﻴ‪ ‬ﹶﺘ ‪‬ﻪ ِﺒ ‪‬‬
‫ﻙ َﺃﻥ‪ ‬ﹸﺘﺭ‪‬ﺍﺠِـ ‪‬ﻊ‬
‫ﺸ ِﺩ ‪‬‬
‫ﺕ ﻓِﻴ ِﻪ ِﻝ ‪‬ﺭ ﹶ‬
‫ﻙ ‪‬ﻭ ‪‬ﻫﺩِﻴ ﹶ‬
‫ﺕ ﻓِﻴ ِﻪ ِﻝ ‪‬ﺭﺃْ ِﻴ ‪‬‬
‫ﺠﻌ‪ ‬ﹶ‬
‫ﻀﻴ‪ ‬ﹶﺘﻪ‪ ‬ﺍﻝﹾ ‪‬ﻴﻭ‪ ‬ﻡ ﹶﻓﺭ‪‬ﺍ ‪‬‬
‫ﻙ ِﻤﻥ‪ ‬ﹶﻗﻀ‪‬ﺎ ٍﺀ ﹶﻗ ‪‬‬
‫ﻻ ‪‬ﻴﻤ‪ ‬ﹶﻨﻌ‪ ‬‬
‫ﻓِﻰ ﺍﻝﹾ ‪‬ﻌﺫﹾ ِﺭ ‪‬ﻭَﺃﺠ‪‬ﻠﹶﻰ ِﻝﻠﹾ ‪‬ﻌﻤ‪‬ﻰ ‪‬ﻭ ﹶ‬
‫ﻥ ﻋ‪‬ـﺩ‪‬ﻭلٌ‬
‫ل ﻭ‪‬ﺍﻝﹾﻤ‪‬ـﺴ‪ِ‬ﻠﻤ‪‬ﻭ ‪‬‬
‫ﻥ ﺍﻝﱠﺘﻤ‪‬ﺎﺩِﻯ ﻓِﻰ ﺍﻝﹾﺒ‪‬ﺎﻁِـ ِ‬
‫ﺨﻴ‪‬ﺭ‪ِ ‬ﻤ ‪‬‬
‫ﻕ ﹶ‬
‫ﺤﱢ‬
‫ﺠ ‪‬ﻌ ﹸﺔ ﺍﻝﹾ ‪‬‬
‫ﺸﻰ‪‬ﺀ‪ ‬ﻭ‪ ‬ﻤﺭ‪‬ﺍ ‪‬‬
‫ﻕ ﹶ‬
‫ﺤﱠ‬
‫ل ﺍﻝﹾ ‪‬‬
‫ﻁُ‬‫ﻻ ‪‬ﻴﺒ‪ِ ‬‬
‫ﻕ ﹶﻗﺩِﻴﻡ‪ ‬ﹶ‬
‫ﺤﱠ‬
‫ﻥ ﺍﻝﹾ ‪‬‬
‫ﻷ‪‬‬‫ﻕ َ‬
‫ﺤﱠ‬
‫ﺍﻝﹾ ‪‬‬
‫ﻥ‬
‫ﻻ ٍﺀ َﺃﻭ‪ ‬ﹶﻗﺭ‪‬ﺍ ‪‬ﺒ ٍﺔ ﹶﻓِﺈ ‪‬‬
‫ﻅﻨِﻴﻥ‪ ‬ﻓِﻰ ‪‬ﻭ ﹶ‬
‫ﺸﻬ‪‬ﺎ ‪‬ﺩ ﹸﺓ ﺍﻝﺯ‪‬ﻭ ِﺭ َﺃﻭ‪ ‬ﹶ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﹶ‬
‫ﺠ ‪‬ﺭﺏ‪ ‬‬
‫ﺤ ‪‬ﺩ َﺃﻭ‪ ‬ﻤ ‪‬‬
‫ﻻ ‪‬ﻤﺠ‪‬ﻠﹸﻭﺩ‪ ‬ﻓِﻰ ‪‬‬
‫ﺸﻬ‪‬ﺎ ‪‬ﺩ ِﺓ ِﺇ ﱠ‬
‫ﺽ ﻓِﻰ ﺍﻝ ﱠ‬
‫ﻋﻠﹶﻰ ‪‬ﺒﻌ‪ٍ ‬‬
‫ﻀ ‪‬ﻬﻡ‪ ‬‬
‫‪‬ﺒﻌ‪ ‬‬
‫ﻙ‬
‫ﻰ ِﺇﹶﻝﻴ‪‬ـ ‪‬‬
‫ﻥ ﹸﺜ ‪‬ﻡ ﺍﻝﹾ ﹶﻔﻬ‪ ‬ﻡ ﺍﻝﹾ ﹶﻔﻬ‪ ‬ﻡ ﻓِﻴﻤ‪‬ﺎ ُﺃﺩ‪ِ‬ﻝ ‪‬‬
‫ﻷﻴ‪‬ﻤ‪‬ﺎ ِ‬
‫ﺕ ﻭ‪‬ﺍ َ‬
‫ﻻ ﺒِﺎﻝﹾ ‪‬ﺒ‪‬ﻴﻨﹶﺎ ِ‬
‫ﺤﺩ‪‬ﻭ ‪‬ﺩ ِﺇ ﱠ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬ ‪‬ﻡ ﺍﻝﹾ ‪‬‬
‫ﺴ ﹶﺘ ‪‬ﺭ ‪‬‬
‫ﺴﺭ‪‬ﺍ ِﺌ ‪‬ﺭ ‪‬ﻭ ‪‬‬
‫ﻥ ﺍﻝﹾ ِﻌﺒ‪‬ﺎ ِﺩ ﺍﻝ ‪‬‬
‫ل ﹶﺘ ‪‬ﻭﻝﱠﻰ ِﻤ ‪‬‬
‫ﺠﱠ‬‫ﻋ ‪‬ﺯ ‪‬ﻭ ‪‬‬
‫ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺤ‪‬ﺒﻬ‪‬ﺎ ِﺇﻝﹶﻰ ﺍﻝﱠﻠ ِﻪ ﻓِﻴﻤ‪‬ﺎ‬
‫ﻷﺸﹾﺒ‪‬ﺎ ‪‬ﻩ ﺜﹸ ‪‬ﻡ ﺍﻋ‪ِ ‬ﻤﺩ‪ِ ‬ﺇﻝﹶﻰ َﺃ ‪‬‬
‫ل ﻭ‪‬ﺍ َ‬
‫ﻷﻤ‪‬ﺜﹶﺎ َ‬
‫ﻑﺍَ‬
‫ﻙ ﻭ‪‬ﺍﻋ‪ِ ‬ﺭ ِ‬
‫ﻋﻨﹾ ‪‬ﺩ ﹶﺫِﻝ ‪‬‬
‫ﻷﻤ‪‬ﻭﺭ‪ِ ‬‬
‫ﺱﺍُ‬
‫ﺴﱠﻨ ٍﺔ ﹸﺜ ‪‬ﻡ ﻗﹶﺎ ِﻴ ِ‬
‫ﻻ ‪‬‬
‫ﻥ ‪‬ﻭ ﹶ‬
‫ﺱ ﻓِﻰ ﹸﻗﺭ‪‬ﺁ ٍ‬
‫ِﻤﻤ‪‬ﺎ ﹶﻝﻴ‪ ‬‬
‫ﻥ ﺍﻝﹾ ﹶﻘﻀ‪‬ﺎ ‪‬ﺀ ﻓِـﻰ‬
‫ﺨﺼ‪‬ﻭ ‪‬ﻤ ِﺔ ﻭ‪‬ﺍﻝﱠﺘ ﹶﻨ ﱡﻜ ‪‬ﺭ ﹶﻓِﺈ ‪‬‬
‫ﻋﻨﹾ ‪‬ﺩ ﺍﻝﹾ ﹸ‬
‫ﺱ ِ‬
‫ﻯ ﺒِﺎﻝﻨﱠﺎ ِ‬
‫ﺠ ‪‬ﺭ ﻭ‪‬ﺍﻝﱠﺘَﺄ ِﺫ ‪‬‬
‫ﻀ‪‬‬
‫ﻕ ﻭ‪‬ﺍﻝ ‪‬‬
‫ﺏ ﻭ‪‬ﺍﻝﹾ ﹶﻘﹶﻠ ﹶ‬
‫ﻀ ‪‬‬
‫ﻙ ﻭ‪‬ﺍﻝﹾ ﹶﻐ ‪‬‬
‫ﻕ ‪‬ﻭِﺇﻴ‪‬ﺎ ‪‬‬
‫ﺤﱢ‬
‫ﹶﺘﺭ‪‬ﻯ ‪‬ﻭَﺃﺸﹾ ‪‬ﺒ ِﻬﻬ‪‬ﺎ ﺒِﺎﻝﹾ ‪‬‬
‫ﺴ ِﻪ ﹶﻜﻔﹶﺎ ‪‬ﻩ ﺍﻝﻠﱠـ ‪‬ﻪ‬
‫ﻋﻠﹶﻰ ﹶﻨﻔﹾ ِ‬
‫ﻕ ‪‬ﻭﻝﹶﻭ ﻜﹶﺎﻥ‪ ‬‬
‫ﺤﱢ‬
‫ﺼﺕﹾ ِﻨ‪‬ﻴﹸﺘ ‪‬ﻪ ﻓِﻰ ﺍﻝﹾ ‪‬‬
‫ﺨﹶﻠ ‪‬‬
‫ﻥ ِﺒ ِﻪ ﺍﻝ ﱡﺫﺨﹾ ‪‬ﺭ ﹶﻓ ‪‬ﻤﻥ‪ ‬ﹶ‬
‫ﺴ‪‬‬‫ﺤ‪‬‬
‫ﻷﺠ‪ ‬ﺭ ‪‬ﻭ ‪‬ﻴ ‪‬‬
‫ﺏ ﺍﻝﱠﻠ ‪‬ﻪ ﹶﻝ ‪‬ﻪ ﺍ َ‬
‫ﺠ ‪‬‬
‫ﺤﻕﱢ ﻴ‪‬ﻭ ِ‬
‫ﻥ ﺍﻝﹾ ‪‬‬
‫ﻁِ‬‫‪‬ﻤﻭ‪‬ﺍ ِ‬
‫ﻻ ﻤ‪‬ـﺎ‬
‫ﻥ ﺍﻝﹾ ِﻌﺒ‪‬ﺎ ِﺩ ِﺇ ﱠ‬
‫ل ِﻤ ‪‬‬
‫ﻻ ‪‬ﻴﻘﹾ ‪‬ﺒ ُ‬
‫ﻙ ‪‬ﻭ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ﹶ‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ﹶﺘﺒ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫ﺱ ﻓِﻰ ﹶﻗﻠﹾ ِﺒ ِﻪ ﺸﹶﺎ ﹶﻨ ‪‬ﻪ ﺍﻝﱠﻠ ‪‬ﻪ ﹶﻓِﺈ ‪‬‬
‫ﻥ ﹶﻝ ‪‬ﻬﻡ‪ِ ‬ﺒﻤ‪‬ﺎ ﹶﻝﻴ‪ ‬‬
‫ﺱ ‪‬ﻭ ‪‬ﻤﻥ‪ ‬ﹶﺘ ‪‬ﺯ‪‬ﻴ ‪‬‬
‫ﻥ ﺍﻝﻨﱠﺎ ِ‬
‫ﻤ‪‬ﺎ ‪‬ﺒﻴ‪ ‬ﹶﻨ ‪‬ﻪ ‪‬ﻭ ‪‬ﺒﻴ‪ ‬‬
‫ﻥ ‪‬ﺭﺤ‪ ‬ﻤ ِﺘ ِﻪ‪.‬ﺃﺨﺭﺠﻪ ﺍﻝﺒﻴﻬﻘﻲ ﻓﻲ ﺍﻝﺴﻨﻥ ﺍﻝﻜﺒـﺭﻯ‬
‫ﺨﺯ‪‬ﺍ ِﺌ ِ‬
‫ل ِﺭﺯ‪ِ ‬ﻗ ِﻪ ‪‬ﻭ ﹶ‬
‫ﺠِ‬‫ﻏﻴ‪ِ ‬ﺭ ﺍﻝﱠﻠ ِﻪ ﻓِﻰ ﻋ‪‬ﺎ ِ‬
‫ﺏ ﹶ‬
‫ﻙ ِﺒ ﹶﺜﻭ‪‬ﺍ ِ‬
‫ﻅﱡﻨ ‪‬‬
‫ﻥ ﹶﻝ ‪‬ﻪ ﺨﹶﺎِﻝﺼ‪‬ﺎ ‪‬ﻭﻤ‪‬ﺎ ﹶ‬
‫ﻜﹶﺎ ‪‬‬
‫ﺒﺭﻗﻡ)‪٢٠٨٤٤‬ﻭ ‪ (٢١٠٤١‬ﻭﺍﻝﺩﺍﺭﻗﻁﻨﻲ ﺒﺭﻗﻡ)‪٤٥٢٤‬ﻭ‪(٤٥٢٥‬‬
‫ﻭﻫﻭ ﺤﺩﻴﺙ ﺤﺴﻥ‬
‫ﻭﻗﺎل ﺍﻝﻌﻼﻤﺔ ﺍﺒﻥ ﺍﻝﻘﻴﻡ ﻓﻲ ﺇﻋﻼﻡ ﺍﻝﻤﻭﻗﻌﻴﻥ ﻋﻥ ﺭﺏ ﺍﻝﻌﺎﻝﻤﻴﻥ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(١١١‬‬

‫‪٧٩‬‬
‫ﻭﻝﻘﺩ ﻤﻥ ﺍﷲ ﻋﻠﻰ ﻤﺠﺎﻫﺩﻱ ﺩﻭﻝﺔ ﺍﻹﺴﻼﻡ ﺒﺈﻗﺎﻤﺔ ﺍﻝﻤﺤﺎﻜﻡ ﺍﻝﺸﺭﻋﻴﺔ ﻓﻲ ﺃﻨﺤﺎﺀ ﺒـﻼﺩ‬
‫ﺍﻝﺭﺍﻓﺩﻴﻥ‪ ،‬ﻹﻗﺎﻤﺔ ﺤﻜﻡ ﺍﷲ ﻓﻲ ﺍﻷﺭﺽ‪ ،‬ﻤﻥ ﺇﻗﺎﻤﺔ ﺍﻝﺤﺩﻭﺩ ﻭﺍﻝﻘﺼﺎﺹ ﻜﻤـﺎ ﺃﻤـﺭ ﺍﷲ‬
‫ﻋﺯ ﻭﺠل‪ ،‬ﻭﻤﺎﺭﺱ ﺍﻝﻘﻀﺎﺓ ﺩﻭﺭﻫﻡ ﻓﻲ ﺍﻝﻘﻀﺎﺀ ﺒﺎﻝﺫﻱ ﻴﺩﻴﻨﻭﻥ ﺍﷲ ﺒﻪ ﻭﺍﻝﺤﻤﺩ ﷲ‪.‬‬
‫ﺭﺍﺒﻌ ﹰﺎ‪ :‬ﻓﻙ ﺍﻝﻌﺎﻨﻲ ﻭﺤﻔﻅ ﺍﻝﺒﻴﻀﺔ ﻭﺍﻝﺫﺏ ﻋﻥ ﺍﻝﺤﺭﻴﻡ‪:‬‬
‫ﻭﻴﻔﺨﺭ ﺇﺨﻭﺍﻨﻜﻡ ﻓﻲ ﺩﻭﻝﺔ ﺍﻹﺴﻼﻡ ﺃﻨﻬﻡ ﺴﻜﺒﻭﺍ ﺩﻤﺎﺀﻫﻡ ﻤـﺭﺍﺕ ﻭﻤـﺭﺍﺕ‪ ،‬ﻭﺠـﺎﺩﻭﺍ‬
‫ﺒﻌﻴﻭﻥ ﺃﺒﻨﺎﺌﻬﻡ ﻤﻥ ﺍﻷﻤﺭﺍﺀ ﻗﺒل ﺍﻝﺠﻨﻭﺩ‪ ،‬ﻓﻲ ﺴﺒﻴل ﻓﻙ ﺍﻝﻌﺎﻨﻲ – ﺍﻷﺴـﻴﺭ ‪ -‬ﻭﻴـﺸﻬﺩ‬
‫ﻋﻠﻰ ﺫﻝﻙ ﻤﻭﻀﻊ ﻗﺘل ﺃﺒﻲ ﺃﻨﺱ ﺍﻝﺸﺎﻤﻲ ﺭﺤﻤﻪ ﺍﷲ ‪ ،‬ﻓ ‪‬ﻌﻥ‪َ ‬ﺃﺒِﻰ ﻤ‪‬ﻭﺴ‪‬ﻰ ‪ -‬ﺭﻀـﻰ ﺍﷲ‬
‫ﻰ ‪ -‬ﻴﻌ‪‬ﻨِـﻰ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪ -‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ » -‬ﹸﻓﻜﱡـﻭﺍ ﺍﻝﹾﻌ‪‬ـﺎ ِﻨ ‪‬‬
‫ل ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ل ﻗﹶﺎ َ‬
‫ﻋﻨﻪ ‪ -‬ﻗﹶﺎ َ‬
‫ﺽ « ﺃﺨﺭﺠﻪ ﺍﻝﺒﺨﺎﺭﻱ ﺒﺭﻗﻡ)‪(٣٠٤٦‬‬
‫ﻷﺴِﻴ ‪‬ﺭ ‪ -‬ﻭَﺃﻁﹾ ِﻌﻤ‪‬ﻭﺍ ﺍﻝﹾﺠ‪‬ﺎ ِﺌ ‪‬ﻊ ‪‬ﻭﻋ‪‬ﻭﺩ‪‬ﻭﺍ ﺍﻝﹾ ‪‬ﻤﺭِﻴ ‪‬‬
‫ﺍَ‬
‫ﻭﻓﻙ ﺍﻝﻌﺎﻨﻲ ﻤﻘﺼﻭﺩ ﺃﺼﻠﻲ ﻓﻲ ﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻡ‪ ،‬ﻓﻠﻘﺩ ﻏﺯﻭﻨﺎ ﺃﺒـﺎ ﻏﺭﻴـﺏ ﺜـﻼﺙ‬
‫ﻤﺭﺍﺕ‪ ،‬ﻭﻤﺭﻜﺯ ﻤﻜﺎﻓﺤﺔ ﺍﻹﺭﻫﺎﺏ ﺒﺒﻐﺩﺍﺩ ﻤﺭﺘﻴﻥ‪ ،‬ﻭﻤﻥ ﺍﷲ ﻋﻠﻴﻨﺎ ﺒﺈﺨﺭﺍﺝ ﺍﻝﻤﺴﺠﻭﻨﻴﻥ‬
‫ﻤﻥ ﻋﺩﺓ ﻤﻭﺍﻗﻊ ﺍﻋﺘﻘﺎل ؛ ﻤﻨﻬﺎ ﻤﺭﻜﺯ ﺸﺭﻁﺔ ﺤﻲ ﺍﻝﻌﺎﻤل ﻭﺍﻝﻤﻘﺩﺍﺩﻴﺔ‪ ،‬ﻭﺍﻝﻔﺩﺭﺍﻝﻴﺔ ﻓـﻲ‬
‫ﺩﻴﺎﻝﻰ ﻭﻏﻴﺭﻫﺎ‪ ،‬ﻭﺫﻝﻙ ﻤﻤﺎ ﻤﻥ ﺍﷲ ﺒﻪ ﻋﻠﻴﻨﺎ ﺩﻭﻥ ﻏﻴﺭﻨﺎ ﻋﻠﻰ ﺍﻝﺭﻏﻡ ﻤﻥ ﺍﺩﻋﺎﺀﺍﺕ ﺍﷲ‬
‫ﺃﻋﻠﻡ ﺒﺼﺩﻗﻬﺎ ﺃﻨﻬﻡ ﺍﻷﻜﺒﺭ ﻋﺩﺩﹰﺍ ﻭﻋﺩﺓ ﻓﺄﻴﻥ ﻫﻡ ﻭﺍﻷﻋﺭﺍﺽ ؟!!‬
‫ﻭﻤﻥ ﺤﻔﻅ ﺍﻝﺒﻴﻀﺔ ﺘﺄﻤﻴﻥ ﺍﻝﺴﺒل ﻭﺘﻭﻓﻴﺭ ﺍﻷﻤﻥ‪ ،‬ﻭﻜﻤﺎ ﻗﺎل ﺒﻌﺽ ﺃﻫل ﺍﻝﻌﻠﻡ‪] :‬ﻓﻬـﻭ‬
‫ﻨﻘﺽ ﺒﻼﺩ ﺍﻹﺴﻼﻡ ﻋﻥ ﺃﻫل ﺍﻝﻌﺭﺍﻤﺔ ﻭﺍﻝﻤﺘﻠﺼﺼﻴﻥ ﻭﺍﻝﻤﺘﺭﺼﺩﻴﻥ ﻝﻠﺭﻓـﺎﻕ ﻓﻴﺠـﺏ‬
‫ﻋﻠﻰ ﺍﻹﻤﺎﻡ ﺼﺭﻑ ﺍﻻﻫﺘﻤﺎﻡ ﺇﻝﻰ ﺫﻝﻙ ﺤﺘﻰ ﺘﻨﺘﻔﺽ ﺍﻝﺒﻼﺩ ﻋﻥ ﻜل ﻏﺎﺌﻠـﺔ ﻭﻴﺘﻤﻬـﺩ‬
‫‪١١٧‬‬
‫ﺃﻱ ﺃﻫل ﺍﻷﺫﻯ ﻭﺍﻝﺸﺭﺍﺴﺔ ﻜﺎﻝﻠﺼﻭﺹ ﻭﻗﻁﺎﻉ ﺍﻝﻁﺭﻴﻕ‪.‬‬ ‫ﺍﻝﺴﺒل ﻝﻠﺴﺎﺒﻠﺔ[‬
‫ﻭﻴﻌﺭﻑ ﺍﻝﻘﺎﺼﻲ ﻭﺍﻝﺩﺍﻨﻲ ﺃﻥ ﻤﺠﺎﻫﺩﻱ ﺍﻝﺩﻭﻝﺔ ﻴﺘﺘﺒﻌﻭﻥ ﻗﻁـﺎﻉ ﺍﻝﻁـﺭﻕ‪ ،‬ﻭﻴﻘﻴﻤـﻭﻥ‬
‫ﻋﻠﻴﻬﻡ ﺤﻜﻡ ﺍﷲ ﺘﻌﺎﻝﻰ ﻝﻘﻁﻊ ﺩﺍﺒﺭ ﺍﻝﻔﺴﺎﺩ ﻭﺍﻝﺤﻤﺩ ﷲ‪.‬‬
‫ﺨﺎﻤﺴ ﹰﺎ‪ :‬ﺇﻗﺎﻤﺔ ﺍﻝﺤﺩﻭﺩ‪:‬‬
‫ﻭﻤﺎ ﻴﺘﺒﻊ ﺫﻝﻙ ﻤﻥ ﺍﻝﻌﻘﻭﺒﺎﺕ ﺍﻝﺘﻌﺯﻴﺭﻴﺔ ﺍﻝﺭﺍﺩﻋـﺔ ﻷﻫـل ﺍﻝﻔـﺴﺎﺩ ﻋـﻥ ﺍﻝﻔـﻭﺍﺤﺵ‬
‫ﻭﺍﻝﻤﻭﺒﻘﺎﺕ‪ ،‬ﻭﺇﻗﺎﻤﺔ ﺍﻝﺤﺩﻭﺩ ﻤﻥ ﺃﻋﻅﻡ ﺃﺴﺒﺎﺏ ﺍﻝﺒﺭﻜﺔ ﻭﺴـﻌﺔ ﺍﻷﺭﺯﺍﻕ‪ ،‬ﻷﻥ ﺍﻝﺤـﺩﻭﺩ‬

‫ﺸﻲ‪ٍ ‬ﺀ ﺇﹶﻝﻴ‪ِ ‬ﻪ‬

‫ﺝ ﹶ‬
‫ﺸﻬ‪‬ﺎ ‪‬ﺩ ِﺓ ‪ ،‬ﻭ‪‬ﺍﻝﹾﺤ‪‬ﺎ ِﻜ ‪‬ﻡ ﻭ‪‬ﺍﻝﹾ ‪‬ﻤﻔﹾﺘِﻲ َﺃﺤ‪ ‬ﻭ ‪‬‬
‫ﺤﻜﹾ ِﻡ ﻭ‪‬ﺍﻝ ﱠ‬
‫ل ﺍﻝﹾ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ُﺃﺼ‪‬ﻭ َ‬
‫ل ‪ ،‬ﻭ ‪‬ﺒ ﹶﻨﻭ‪‬ﺍ ‪‬‬
‫ﺠﻠِﻴلٌ ﹶﺘﹶﻠﻘﱠﺎ ‪‬ﻩ ﺍﻝﹾ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ‪‬ﺀ ﺒِﺎﻝﹾ ﹶﻘﺒ‪‬ﻭ ِ‬
‫‪‬ﻭ ‪‬ﻫﺫﹶﺍ ِﻜﺘﹶﺎﺏ‪ ‬‬
‫‪‬ﻭِﺇﻝﹶﻰ ﹶﺘَﺄ ‪‬ﻤِﻠ ِﻪ ﻭ‪‬ﺍﻝﱠﺘ ﹶﻔ ﱡﻘ ِﻪ ﻓِﻴ ِﻪ ‪.‬‬
‫‪١١٧‬‬
‫‪ -‬ﻏﻴﺎﺙ ﺍﻷﻤﻡ ﻓﻲ ﺍﻝﺘﻴﺎﺙ ﺍﻝﻅﻠﻡ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٨٠‬‬

‫‪٨٠‬‬
‫ﺘﺯﺠﺭ ﺍﻝﻨﺎﺱ ﻋﻥ ﺍﺭﺘﻜﺎﺏ ﻜﺜﻴﺭ ﻤﻥ ﺍﻝﻤﺤﺭﻤﺎﺕ ﺍﻝﺘﻲ ﻫﻲ ﺴـﺒﺏ ﻝﻤﺤـﻕ ﺍﻝﺒﺭﻜـﺎﺕ‪،‬‬
‫ﻭﻨﻀﻭﺏ ﻤﻌﻴﻥ ﺍﻝﺨﻴﺭﺍﺕ‪.‬‬
‫ﺽ‬
‫ﻷﺭ‪ِ ‬‬
‫ﺤ ‪‬ﺩ ‪‬ﻴﻘﹶـﺎ ‪‬ﻡ ﻓِـﻰ ﺍ َ‬
‫ل» ‪‬‬
‫ﻰ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻗﹶﺎ َ‬
‫ﻥ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻋِ‬‫ﻋﻥ‪َ ‬ﺃﺒِﻰ ‪‬ﻫ ‪‬ﺭﻴ‪ ‬ﺭ ﹶﺓ ‪‬‬
‫‪‬‬
‫ﺼﺒ‪‬ﺎﺤ ﹰﺎ « ﺃﺨﺭﺠﻪ ﺃﺤﻤﺩ ﺒﺭﻗﻡ)‪.(٨٩٧٢‬‬
‫ﻥ ‪‬‬
‫ﻥ َﺃﻭ‪َ ‬ﺃﺭ‪ ‬ﺒﻌِﻴ ‪‬‬
‫ﻼﺜِﻴ ‪‬‬
‫ﺱ ِﻤﻥ‪َ ‬ﺃﻥ‪ ‬ﻴﻤ‪‬ﻁﹶﺭ‪‬ﻭﺍ ﹶﺜ ﹶ‬
‫ﺨﻴ‪‬ﺭ‪ ‬ﻝِﻠﻨﱠﺎ ِ‬
‫ﹶ‬
‫ﻭﺍﻝﺸﻌﺏ ﺒﺭﻗﻡ)‪ ( ٧١٢٩‬ﻭﺍﺒﻥ ﺤﺒﺎﻥ ﺒﺭﻗﻡ) ‪( ٤٤٧٥‬‬
‫ل‬
‫ﺴﱠﻠ ‪‬ﻡ‪ :‬ﻴﻭ‪‬ﻡ‪ِ ‬ﻤﻥ‪ِ ‬ﺇﻤ‪‬ﺎ ٍﻡ ﻋ‪‬ـﺎ ِﺩ ٍ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ل ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ل‪ :‬ﻗﹶﺎ َ‬
‫ﻋﺒ‪‬ﺎﺱٍ‪ ،‬ﻗﹶﺎ َ‬
‫ﻥ ‪‬‬
‫ﻥ ﺍﺒ‪ِ ‬‬
‫ﻭ‪‬ﻋ ِ‬
‫ﺤ ﱢﻘ ِﻪ َﺃﺯ‪‬ﻜﹶﻰ ﻓِﻴﻬ‪‬ـﺎ ﻤِـﻥ‪ ‬ﻤﻁﹶـ ٍﺭ‬
‫ﺽ ِﺒ ‪‬‬
‫ﻷﺭ‪ِ ‬‬
‫ﺤ ‪‬ﺩ ‪‬ﻴﻘﹶﺎ ‪‬ﻡ ﻓِﻲ ﺍ َ‬
‫ﺴ ﹶﻨﺔﹰ‪ ،‬ﻭ ‪‬‬
‫ﻥ ‪‬‬
‫ﺴﺘﱢﻴ ‪‬‬
‫ﻋﺒ‪‬ﺎﺩ‪ِ ‬ﺓ ِ‬
‫ل ِﻤﻥ‪ ‬‬
‫ﻀُ‬
‫َﺃﻓﹾ ‪‬‬
‫ﻥ ﻋ‪‬ﺎﻤ‪‬ﺎ‪.‬ﺃﺨﺭﺩﻩ ﺍﻝﻁﺒﺭﺍﻨﻲ ﺒﺭﻗﻡ) ‪ (١١٧٦٤‬ﻭﺍﻝﺴﻨﻥ ﺍﻝﻜﺒﺭﻯ ﻝﻠﺒﻴﻬﻘﻲ ) ‪١٧٠٩٢‬‬
‫َﺃﺭ‪ ‬ﺒﻌِﻴ ‪‬‬
‫( ﻭﻫﻭ ﺼﺤﻴﺢ ﻝﻐﻴﺭﻩ‬
‫ﻭﻝﺫﻝﻙ ﻴﻨﻅﺭ ﺍﻹﻤﺎﻡ ﺒﻨﻭﺭ ﺍﷲ‪ ،‬ﻓﻴﻌﻠﻡ ﺃﻥ ﺇﻗﺎﻤﺔ ﺍﻝﺤﺩﻭﺩ ﻤﻥ ﺃﻫﻡ ﺍﻝﺤﻠﻭل ﻝﻤﺸﺎﻜل ﺍﻝـﺒﻼﺩ‬
‫ﺍﻻﻗﺘﺼﺎﺩﻴﺔ‪ ،‬ﻜﺎﻝﺠﻔﺎﻑ ﻭﺍﻝﻐﻼﺀ ﻭﺍﻝﺒﻁﺎﻝﺔ ﻭﻏﻴﺭﻫﺎ‪ ،‬ﺃﻤﺎ ﺍﻝﻤﺤﺠﻭﺒـﻭﻥ ﺍﻝـﺫﻴﻥ ﺘﻠﻭﺜـﺕ‬
‫ﺃﻓﻜﺎﺭﻫﻡ ﺒﺴﻤﻭﻡ ﺍﻝﻭﺜﻨﻴﺔ ﺍﻝﺤﺩﻴﺜﺔ‪ ،‬ﻭﺃﺼﺎﺒﺕ ﻗﻠﻭﺒﻬﻡ ﺴﻬﺎﻡ ﺍﻝﺘﻐﺭﻴﺏ‪ ،‬ﻓﺈﻨﻬﻡ ﻴﺭﻭﻥ ﻓـﻲ‬
‫ﺇﻗﺎﻤﺔ ﺍﻝﺤﺩﻭﺩ ﻭﺤﺸﻴﺔ ﻭﺘﺄﺨﺭﺍﹰ‪ ،‬ﻭﺴﺒﺒ ﹰﺎ ﻝﻐﻀﺏ ﺍﻝﻤﺠﺘﻤﻊ ﺍﻝـﺩﻭﻝﻲ ﻋﻠـﻴﻬﻡ‪ ،‬ﻭﺘﻌﺭﻴـﻀ ﹰﺎ‬
‫ﻝﻠﺒﻼﺩ ﻝﺸﺒﺢ ﺍﻝﺤﺼﺎﺭ ﻭﺍﻝﻤﻘﺎﻁﻌﺔ‪ ،‬ﻭﻫﻨﺎ ﻴﻜﻭﻥ ﺍﻻﻤﺘﺤﺎﻥ ﺍﻝﺫﻱ ﻴﺘﻤﻴﺯ ﺒﻪ ﺍﻝﻤـﻭﻗﻥ ﻤـﻥ‬
‫ﺍﻝﻤﺭﺘﺎﺏ‪ ،‬ﻭﻤﻔﺭﻕ ﺍﻝﻁﺭﻴﻕ ﺍﻝﺫﻱ ﺘﻅﻬﺭ ﻋﻨﺩﻩ ﻤﻌـﺎﺩﻥ ﺍﻝﺭﺠـﺎل‪ ،‬ﻭﺘﻨﻜـﺸﻑ ﺃﻤﺎﻤـﻪ‬
‫ﺤﻘﺎﺌﻘﻬﻡ‪ ،‬ﻭﻝﺫﻝﻙ ﺍﺸﺘﺭﻁ ﺍﻝﻌﻠﻤﺎﺀ ﻓﻲ ﺍﻝﺨﻠﻴﻔﺔ ﺃﻥ ﻴﻜﻭﻥ ﺠﺭﻴﺌ ﹰﺎ ﻓﻲ ﺇﻗﺎﻤـﺔ ﺍﻝﺤـﺩﻭﺩ‪ ،‬ﻻ‬
‫ﻴﺨﺎﻑ ﻓﻴﻬﺎ ﻝﻭﻤﺔ ﻻﺌﻡ‪ ،‬ﺃﻤﺎ ﻫﺅﻻﺀ ﺍﻝﺠﺒﻨﺎﺀ ﺍﻝﺫﻴﻥ ﺘﺭﺘﻌﺩ ﻓﺭﺍﺌﺼﻬﻡ ﺨﻭﻓ ﹰﺎ ﻤﻥ ﺃﻥ ﻴﺘﻬﻤﻬﻡ‬
‫ﻼ‬
‫ﻤﺎ ﻴﺴﻤﻰ ﺒﺎﻝﻤﺠﺘﻤﻊ ﺍﻝﺩﻭﻝﻲ ﺒﺎﻝﻭﺤﺸﻴﺔ ﺃﻭ ﻋﺩﻡ ﻤﺭﺍﻋﺎﺓ ﺤﻘﻭﻕ ﺍﻹﻨﺴﺎﻥ‪ ،‬ﻓﻠﻴﺴﻭﺍ ﺃﻫـ ﹰ‬
‫ﻷﻥ ﻴﺅﺘﻤﻨﻭﺍ ﻋﻠﻰ ﺸﺭﻴﻌﺔ ﺍﷲ ﻭﻻ ﻋﻠﻰ ﻤﺼﺎﻝﺢ ﺃﻤﺘﻬﻡ‪.‬‬
‫ﻭﻤﻥ ﺼﻭﺭ ﺇﻗﺎﻤﺔ ﺍﻝﺤﺩﻭﺩ ﻓﻲ ﺒﻼﺩ ﺍﻝﺭﺍﻓﺩﻴﻥ ؛ ﺃﻥ ﺃﺤﺩ ﺃﺒﻨﺎﺀ ﺍﻝﻌﺸﺎﺌﺭ ﺠﺎﺀ ﺒﻜﺭﻴﻤﺘـﻪ‬
‫ﻼ –ﻭﻗﺩ ﺃﺼﺎﺒﺕ ﺤﺩﹰﺍ ‪ :-‬ﻁﻬﺭﻭﻫﺎ ﻴﺎ ﻋﺒﺎﺩ ﺍﷲ‪ .‬ﻓﺄُﺭﺠﺄ ﺍﻝﺤﺩ ﺇﻝﻰ ﺤﻴﻥ ﺍﻝﻭﻀﻊ ﻤﻥ‬
‫ﻗﺎﺌ ﹰ‬
‫ﺍﻝﺤﻤل‪ ،‬ﻭﺍﻋﺘﺭﻑ ﻏﺭﻴﻤﻬﺎ ﺒﺎﻝﻔﺎﺤﺸﺔ ﻭﻜﺎﻥ ﻏﻴﺭ ﻤﺤﺼﻥ‪ ،‬ﻭﻓﻲ ﻴﻭﻡ ﺍﻝﺠﻤﻌـﺔ ﺨﻁـﺏ‬
‫ﺍﻝﺨﻁﻴﺏ ﻋﻥ ﺸﺭﻑ ﺇﻗﺎﻤﺔ ﺍﻝﺤﺩﻭﺩ ﻓﻲ ﺍﻷﺭﺽ‪ ،‬ﺜﻡ ﺨﺭﺝ ﺍﻝﻨﺎﺱ ﻭﺍﻝﺘﻔﻭﺍ ﺤﻭل ﺍﻝﺭﺠل‬
‫ﻭﺘﻡ ﺇﻗﺎﻤﺔ ﺍﻝﺤﺩ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻝﺤﻤﺩ ﷲ‪ ،‬ﻭﻤﻨﻬﺎ ﺘﺘﺒﻊ ﻜﺜﻴﺭ ﻤﻥ ﺍﻝﺴﺤﺭﺓ ﻭﻗﺘﻠﻬﻡ‪ ،‬ﻭﻏﻴﺭ ﺫﻝـﻙ‬
‫ﻤﻤﺎ ﻻ ﻴﻤﻜﻥ ﺤﺼﺭﻩ‪.‬‬
‫ﺴﺎﺩﺴ ﹰﺎ‪ :‬ﺩﻓﻊ ﺍﻝﻌﺩﻭ ﺍﻝﺼﺎﺌل ﻭﺘﺤﺼﻴﻥ ﺍﻝﺜﻐﻭﺭ‪:‬‬

‫‪٨١‬‬
‫ﻭﺫﻝﻙ ﻝﺤﻔﻅ ﺤﺩﻭﺩ ﺩﺍﺭ ﺍﻹﺴﻼﻡ ﻤﻥ ﻁﻤﻊ ﺍﻷﻋﺩﺍﺀ ﻤﻥ ﺍﻝﻜﻔﺎﺭ ﺃﻭ ﺍﻝﻤﺭﺘﺩﻴﻥ‪ ،‬ﻭﻫﺫﻩ ﻫﻲ‬
‫ﻋﺒﺎﺩﺓ ﺍﻝﺭﺒﺎﻁ ﺍﻝﺘﻲ ﺠﻌﻠﻬﺎ ﺍﷲ ﺘﻌﺎﻝﻰ ﻤﻥ ﺃﻋﻅﻡ ﺍﻝﻌﺒﺎﺩﺍﺕ‪،‬ﻭﻗـﺩ ﻭﺭﺩﺕ ﻓـﻲ ﻓـﻀﻠﻪ‬
‫ﺃﺤﺎﺩﻴﺙ ﻜﺜﻴﺭﺓ ﻤﻨﻬﺎ ‪:‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪ -‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻥ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﻯ ‪ -‬ﺭﻀﻰ ﺍﷲ ﻋﻨﻪ ‪َ -‬ﺃ ‪‬‬
‫ﻋ ِﺩ ‪‬‬
‫ﺴﻌ‪ٍ ‬ﺩ ﺍﻝﺴ‪‬ﺎ ِ‬
‫ﻥ ‪‬‬
‫ل ﺒ‪ِ ‬‬
‫ﺴﻬ‪ِ ‬‬
‫ﻋﻥ‪ ‬‬
‫‪‬‬
‫ﻁ‬
‫ﻀ ‪‬ﻊ ﺴ‪‬ـﻭ‪ِ ‬‬
‫ﻋﹶﻠﻴ‪‬ﻬ‪‬ﺎ ‪ ،‬ﻭ ‪‬ﻤﻭ‪ِ ‬‬
‫ﻥ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ‪‬ﻭﻤ‪‬ﺎ ‪‬‬
‫ﺨﻴ‪‬ﺭ‪ِ ‬ﻤ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ﹶ‬
‫ﻁ ‪‬ﻴﻭ‪ٍ ‬ﻡ ﻓِﻰ ﺴ‪‬ﺒِﻴ ِ‬
‫ل » ِﺭﺒ‪‬ﺎ ﹸ‬
‫ﻭﺴﻠﻡ ‪ -‬ﻗﹶﺎ َ‬
‫ل ﺍﻝﻠﱠـ ِﻪ‬
‫ﺴﺒِﻴ ِ‬
‫ﺤﻬ‪‬ﺎ ﺍﻝﹾ ‪‬ﻌﺒ‪ ‬ﺩ ﻓِﻰ ‪‬‬
‫ﺤ ﹸﺔ ‪‬ﻴﺭ‪‬ﻭ ‪‬‬
‫ﻋﹶﻠﻴ‪‬ﻬ‪‬ﺎ ‪ ،‬ﻭ‪‬ﺍﻝ ‪‬ﺭﻭ‪ ‬‬
‫ﻥ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ‪‬ﻭﻤ‪‬ﺎ ‪‬‬
‫ﺨﻴ‪‬ﺭ‪ِ ‬ﻤ ‪‬‬
‫ﺠﱠﻨ ِﺔ ﹶ‬
‫ﻥ ﺍﻝﹾ ‪‬‬
‫ﺤ ِﺩ ﹸﻜﻡ‪ِ ‬ﻤ ‪‬‬
‫َﺃ ‪‬‬
‫ﻋﹶﻠﻴ‪‬ﻬ‪‬ﺎ « ﺃﺤﺭﻩ ﺍﻝﺒﺨﺎﺭﻱ ﺒﺭﻗﻡ) ‪.(٢٨٩٢‬‬
‫ﻥ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ‪‬ﻭﻤ‪‬ﺎ ‪‬‬
‫ﺨﻴ‪‬ﺭ‪ِ ‬ﻤ ‪‬‬
‫َﺃ ِﻭ ﺍﻝﹾ ﹶﻐﺩ‪ ‬ﻭ ﹸﺓ ﹶ‬
‫ﻁ ‪‬ﻴﻭ‪‬ﻤ‪‬ـﺎ‬
‫ل » ‪‬ﻤﻥ‪ ‬ﺭ‪‬ﺍ ‪‬ﺒ ﹶ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻗﹶﺎ َ‬
‫ﻋﻥ‪ ‬ﺭﺴ‪‬ﻭ ِ‬
‫ﺨﻴ‪ِ ‬ﺭ ‪‬‬
‫ﻥ ﺍﻝﹾ ﹶ‬
‫ﺴﻠﹾﻤ‪‬ﺎ ‪‬‬
‫ﻋﻥ‪ ‬‬
‫ﻭ‪‬‬
‫ﻯ ﻝﹶـ ‪‬ﻪ‬
‫ﺕ ‪‬ﻤﺭ‪‬ﺍ ِﺒﻁﹰﺎ ُﺃﺠ‪ِ ‬ﺭ ‪‬‬
‫ﺸﻬ‪ٍ ‬ﺭ ‪‬ﻭ ِﻗﻴ‪‬ﺎ ِﻤ ِﻪ ‪‬ﻭﻤ‪‬ﻥ‪ ‬ﻤ‪‬ﺎ ﹶ‬
‫ﺼﻴ‪‬ﺎ ِﻡ ﹶ‬
‫ﻥ ﹶﻝ ‪‬ﻪ ﹶﻜ َﺄﺠ‪ِ ‬ﺭ ِ‬
‫ل ﺍﻝﱠﻠ ِﻪ ﻜﹶﺎ ‪‬‬
‫ﺴﺒِﻴ ِ‬
‫‪‬ﻭﹶﻝﻴ‪‬ﹶﻠ ﹰﺔ ﻓِﻰ ‪‬‬
‫ﻥ «ﺃﺨﺭﺠـﻪ ﺍﻝﻨـﺴﺎﺌﻲ‬
‫ﻥ ﺍﻝﹾ ﹶﻔﺘﱠـﺎ ِ‬
‫ﻥ ﻤِـ ‪‬‬
‫ﻕ ‪‬ﻭَﺃ ِﻤ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﺍﻝ ‪‬ﺭﺯ‪ ‬ﹸ‬
‫ﻯ ‪‬‬
‫ﻷﺠ‪ِ ‬ﺭ ‪‬ﻭُﺃﺠ‪ِ ‬ﺭ ‪‬‬
‫ﻥﺍَ‬
‫ﻙ ِﻤ ‪‬‬
‫ل ﹶﺫِﻝ ‪‬‬
‫ِﻤﺜﹾ ُ‬
‫ﺒﺭﻗﻡ)‪(٣١٨٠‬ﺼﺤﻴﺢ ‪.‬‬
‫ﻁ ﻓِﻰ‬
‫ل » ‪‬ﻤﻥ‪ ‬ﺭ‪‬ﺍ ‪‬ﺒ ﹶ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻴﻘﹸﻭ ُ‬
‫ﺕ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﺴ ِﻤﻌ‪ ‬ﹸ‬
‫ل ‪‬‬
‫ﻥ ﻗﹶﺎ َ‬
‫ﺴﻠﹾﻤ‪‬ﺎ ‪‬‬
‫ﻭ ﻋ‪‬ﻥ‪ ‬‬
‫ﻋ ‪‬ﻤﹸﻠ ‪‬ﻪ ﺍﱠﻝﺫِﻯ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬‬
‫ﺠﺭ‪‬ﻯ ‪‬‬
‫ﺕ ‪‬‬
‫ﺸﻬ‪ٍ ‬ﺭ ‪‬ﻭ ِﻗﻴ‪‬ﺎ ِﻤ ِﻪ ﹶﻓ ِﺈﻥ‪ ‬ﻤ‪‬ﺎ ﹶ‬
‫ﺼﻴ‪‬ﺎ ِﻡ ﹶ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬ﻴﻭ‪‬ﻤ‪‬ﺎ ‪‬ﻭﹶﻝﻴ‪‬ﹶﻠ ﹰﺔ ﻜﹶﺎ ﹶﻨﺕﹾ ﹶﻝ ‪‬ﻪ ﹶﻜ ِ‬
‫ﺴﺒِﻴ ِ‬
‫‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ِﺭﺯ‪ ‬ﹸﻗ ‪‬ﻪ « ﺍﻝﻨﺴﺎﺌﻲ ﺒﺭﻗﻡ)‪(٣١٨١‬ﺼﺤﻴﺢ‪.‬‬
‫ﻯ ‪‬‬
‫ﻥ ‪‬ﻭُﺃﺠ‪ِ ‬ﺭ ‪‬‬
‫ﻥ ﺍﻝﹾ ﹶﻔﺘﱠﺎ ‪‬‬
‫ﻥ ‪‬ﻴﻌ‪ ‬ﻤلُ ‪‬ﻭَﺃ ِﻤ ‪‬‬
‫ﻜﹶﺎ ‪‬‬
‫ﻥ‬
‫ﻥ ﺒ‪‬ـ ‪‬‬
‫ﻋﺜﹾﻤ‪‬ـﺎ ‪‬‬
‫ﺕ ‪‬‬
‫ﺴ ِﻤﻌ‪ ‬ﹸ‬
‫ل ‪‬‬
‫ﻥ ﻗﹶﺎ َ‬
‫ﻋﺜﹾﻤ‪‬ﺎ ‪‬‬
‫ﺢ ‪‬ﻤﻭ‪‬ﻝﹶﻰ ‪‬‬
‫ﺤ ‪‬ﺩ ﹶﺜﻨِﻰ َﺃﺒ‪‬ﻭ ﺼ‪‬ﺎِﻝ ٍ‬
‫ل ‪‬‬
‫ﻥ ‪‬ﻤﻌ‪ ‬ﺒ ٍﺩ ﻗﹶﺎ َ‬
‫ﻋﻥ‪ ‬ﺯﻫ‪ ‬ﺭ ﹶﺓ ﺒ‪ِ ‬‬
‫ﻭ‪‬‬
‫ل»‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴـﻠﻡ‪ -‬ﻴﻘﹸـﻭ ُ‬
‫ﺕ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﺴ ِﻤﻌ‪ ‬ﹸ‬
‫ل ‪‬‬
‫ﻥ ﺭﻀﻰ ﺍﷲ ﻋﻨﻪ ‪‬ﻴﻘﹸﻭ ُ‬
‫ﻋﻔﱠﺎ ‪‬‬
‫‪‬‬
‫ل «ﺃﺨﺭﺠﻪ ﺍﻝﻨﺴﺎﺌﻲ‬
‫ﻥ ﺍﻝﹾ ‪‬ﻤﻨﹶﺎ ِﺯ ِ‬
‫ﺴﻭ‪‬ﺍ ‪‬ﻩ ِﻤ ‪‬‬
‫ﻑ ‪‬ﻴﻭ‪ٍ ‬ﻡ ﻓِﻴﻤ‪‬ﺎ ِ‬
‫ﺨﻴ‪‬ﺭ‪ِ ‬ﻤﻥ‪َ ‬ﺃﻝﹾ ِ‬
‫ل ﺍﻝﱠﻠ ِﻪ ﹶ‬
‫ﺴﺒِﻴ ِ‬
‫ﻁ ‪‬ﻴﻭ‪ٍ ‬ﻡ ﻓِﻰ ‪‬‬
‫ِﺭﺒ‪‬ﺎ ﹸ‬
‫ﺒﺭﻗﻡ)‪ (٣١٨٢‬ﻭﻫﻭﺤﺴﻥ‪.‬‬
‫ﺕ‬
‫ﻋﻨﹾـ ‪‬ﻪ ﺴ‪‬ـ ِﻤﻌ‪ ‬ﹸ‬
‫ﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻀ‪‬‬
‫ﻥ ‪‬ﺭ ِ‬
‫ﻋﻔﱠﺎ ‪‬‬
‫ﻥ ‪‬‬
‫ﻥ ﺒ‪ ‬‬
‫ﻋﺜﹾﻤ‪‬ﺎ ‪‬‬
‫ل ‪‬‬
‫ل ﻗﹶﺎ َ‬
‫ﻥ ﻗﹶﺎ َ‬
‫ﻋﺜﹾﻤ‪‬ﺎ ‪‬‬
‫ﺢ ‪‬ﻤﻭ‪‬ﻝﹶﻰ ‪‬‬
‫ﻋﻥ‪َ ‬ﺃﺒِﻰ ﺼ‪‬ﺎِﻝ ٍ‬
‫ﻭ‪‬‬
‫ﻑ ﻴ‪‬ـﻭ‪ٍ ‬ﻡ‬
‫ﺨﻴ‪‬ﺭ‪ِ ‬ﻤﻥ‪َ ‬ﺃﻝﹾ ِ‬
‫ل ﺍﻝﱠﻠ ِﻪ ﹶ‬
‫ﺴﺒِﻴ ِ‬
‫ل » ‪‬ﻴﻭ‪‬ﻡ‪ ‬ﻓِﻰ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻴﻘﹸﻭ ُ‬
‫‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﺴﻭ‪‬ﺍ ‪‬ﻩ «ﺃﺨﺭﺠﻪ ﺍﻝﻨﺴﺎﺌﻲ ﺒﺭﻗﻡ)‪ (٣١٨٤‬ﻭﻫﻭ ﺤﺴﻥ‪.‬‬
‫ﻓِﻴﻤ‪‬ﺎ ِ‬
‫ﻗﺎل ﺸﻴﺦ ﺍﻹﺴﻼﻡ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﻓﻲ ﻤﺠﻤﻭﻉ ﺍﻝﻔﺘﺎﻭﻯ ‪:١١٨‬‬
‫ﺴﱠﻨ ﹶﺔ ﺍﻝﺭ‪‬ﺍ ِﺘ ‪‬ﺒ ﹶﺔ ﹶﻜ ‪‬ﺭﻜﹾ ‪‬ﻌ ﹶﺘﻲ‪ ‬ﺍﻝﹾ ﹶﻔﺠ‪ِ ‬ﺭ ﻫ‪‬ـلْ‬
‫ﻁﺎ ِﺌﻔﹶﺔ ﺍﻝﹾ ‪‬ﻤﻤ‪ ‬ﹶﺘ ِﻨ ‪‬ﻌ ِﺔ ﹶﻝﻭ‪ ‬ﹶﺘ ‪‬ﺭ ﹶﻜﺕﹾ ﺍﻝ ‪‬‬
‫ﻑ ﺍﻝﹾ ﹸﻔ ﹶﻘﻬ‪‬ﺎ ‪‬ﺀ ﻓِﻲ ﺍﻝ ﱠ‬
‫‪‬ﻭ ﹶﻗﺩ‪ ‬ﺍﺨﹾ ﹶﺘﹶﻠ ﹶ‬
‫ل‬
‫ﻀ ﹸﺔ ﹶﻓ ‪‬ﻴﻘﹶﺎ ﹶﺘ ُ‬
‫ﺕ ﺍﻝﻅﱠﺎ ِﻫ ‪‬ﺭ ﹸﺓ ﻭ‪‬ﺍﻝﹾ ‪‬ﻤﺴ‪ ‬ﹶﺘﻔِﻴ ‪‬‬
‫ﺤ ‪‬ﺭﻤ‪‬ﺎ ﹸ‬
‫ﺕ ﻭ‪‬ﺍﻝﹾ ‪‬ﻤ ‪‬‬
‫ﺠﺒ‪‬ﺎ ﹸ‬
‫ﻥ ‪ .‬ﹶﻓ َﺄﻤ‪‬ﺎ ﺍﻝﹾﻭ‪‬ﺍ ِ‬
‫ﻋﻠﹶﻰ ﹶﻗﻭ‪‬ﹶﻝﻴ‪ِ ‬‬
‫‪‬ﻴﺠ‪‬ﻭ ‪‬ﺯ ِﻗﺘﹶﺎﹸﻝﻬ‪‬ﺎ ؟ ‪‬‬
‫ﺕ ‪‬ﻭ ‪‬ﻴ َﺅﺩ‪‬ﻭﺍ ﺍﻝ ‪‬ﺯﻜﹶﺎ ﹶﺓ ‪‬ﻭ ‪‬ﻴﺼ‪‬ﻭﻤ‪‬ﻭﺍ‬
‫ﺕ ﺍﻝﹾ ‪‬ﻤﻜﹾﺘﹸﻭﺒ‪‬ﺎ ِ‬
‫ﺼﹶﻠﻭ‪‬ﺍ ِ‬
‫ﺤﺘﱠﻰ ‪‬ﻴﻠﹾ ﹶﺘ ِﺯﻤ‪‬ﻭﺍ َﺃﻥ‪ ‬ﻴﻘِﻴﻤ‪‬ﻭﺍ ﺍﻝ ‪‬‬
‫ﻕ ‪‬‬
‫ﻋﹶﻠﻴ‪‬ﻬ‪‬ﺎ ﺒِﺎﻝِﺎﱢﺘﻔﹶﺎ ِ‬
‫‪‬‬
‫‪١١٨‬‬
‫‪ -‬ﻤﺠﻤﻭﻉ ﺍﻝﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ٢٨‬ﺹ ‪(٣٥٨‬‬

‫‪٨٢‬‬
‫ل‬
‫ﺕ ‪‬ﻭَﺃﻜﹾـ ِ‬
‫ﺨﻭ‪‬ﺍ ِ‬
‫ﺡ ﺍﻝﹾ َﺄ ﹶ‬
‫ﺕ ‪ِ :‬ﻤﻥ‪ِ ‬ﻨﻜﹶﺎ ِ‬
‫ﺤ ‪‬ﺭﻤ‪‬ﺎ ِ‬
‫ﻙ ﺍﻝﹾ ‪‬ﻤ ‪‬‬
‫ﺕ ‪‬ﻭ ‪‬ﻴﻠﹾ ﹶﺘ ِﺯﻤ‪‬ﻭﺍ ﹶﺘﺭ‪ ‬‬
‫ﺤﺠ‪‬ﻭﺍ ﺍﻝﹾ ‪‬ﺒﻴ‪ ‬ﹶ‬
‫ﻥ ‪‬ﻭ ‪‬ﻴ ‪‬‬
‫ﺸﻬ‪ ‬ﺭ ‪‬ﺭ ‪‬ﻤﻀ‪‬ﺎ ‪‬‬
‫ﹶ‬
‫ل ‪‬ﻫ ُﺅﻝﹶـﺎ ِﺀ‬
‫ﻙ ‪ .‬ﻭ ِﻗﺘﹶﺎ ُ‬
‫ل ‪‬ﻭ ﹶﻨﺤ‪ِ ‬ﻭ ﹶﺫِﻝ ‪‬‬
‫ﺱ ﻭ‪‬ﺍﻝﹾ َﺄﻤ‪‬ﻭ‪‬ﺍ ِ‬
‫ﻥ ﻓِﻲ ﺍﻝﱡﻨﻔﹸﻭ ِ‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫ﺙ ﻭ‪‬ﺍﻝِﺎﻋ‪ِ ‬ﺘﺩ‪‬ﺍ ِﺀ ‪‬‬
‫ﺨﺒ‪‬ﺎ ِﺌ ِ‬
‫ﺍﻝﹾ ﹶ‬
‫ﻋﹶﻠﻴ‪‬ـ ِﻪ ‪.‬‬
‫ﻥ ‪‬‬
‫ﺴﱠﻠ ‪‬ﻡ ﺇﹶﻝﻴ‪ِ ‬ﻬﻡ‪ِ ‬ﺒﻤ‪‬ﺎ ‪‬ﻴﻘﹶﺎ ﹶﺘﻠﹸﻭ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻲ ‪‬‬
‫ﻍ ﺩ‪‬ﻋ‪ ‬ﻭ ِﺓ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﺠﺏ‪ ‬ﺍﺒ‪ِ ‬ﺘﺩ‪‬ﺍ ‪‬ﺀ ‪‬ﺒﻌ‪ ‬ﺩ ‪‬ﺒﻠﹸﻭ ِ‬
‫ﻭ‪‬ﺍ ِ‬
‫ﻥ‬
‫ﻥ ِﻤﻥ‪ ‬ﺍﻝﹾ ‪‬ﻤﻌ‪‬ﺘﹶـﺩِﻴ ‪‬‬
‫ل ﺍﻝﹾ ‪‬ﻤﻤ‪ ‬ﹶﺘ ِﻨﻌِﻴ ‪‬‬
‫ﻥ ﹶﻓ ‪‬ﻴ ﹶﺘ َﺄ ﱠﻜ ‪‬ﺩ ِﻗﺘﹶﺎﹸﻝ ‪‬ﻬﻡ‪ ‬ﹶﻜ ‪‬ﻤﺎ ﹶﺫ ﹶﻜﺭ‪‬ﻨﹶﺎ ‪‬ﻩ ﻓِﻲ ِﻗﺘﹶﺎ ِ‬
‫ﹶﻓ َﺄﻤ‪‬ﺎ ﺇﺫﹶﺍ ‪‬ﺒ ‪‬ﺩﺀ‪‬ﻭﺍ ﺍﻝﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫ﺸﺭ‪‬ﺍ ِﺌ ِﻊ ﹶﻜﻤ‪‬ـﺎ‬
‫ﺽ ﺍﻝـ ﱠ‬
‫ﻋﻥ‪ ‬ﺒﻌ‪ِ ‬‬
‫ﻥ ‪‬‬
‫ﺏ ِﻝﻠﹾ ﹶﻜﻔﱠﺎ ِﺭ ﻭ‪‬ﺍﻝﹾ ‪‬ﻤﻤ‪‬ﺘﹶ ِﻨﻌِﻴ ‪‬‬
‫ﺠ ِ‬
‫ﺠﻬ‪‬ﺎ ِﺩ ﺍﻝﹾﻭ‪‬ﺍ ِ‬
‫ﻕ ‪ .‬ﻭَﺃﺒ‪‬ﹶﻠ ﹸﻎ ﺍﻝﹾ ِ‬
‫ﻁ ‪‬ﺭ ِ‬
‫ﻉ ﺍﻝ ﱡ‬
‫ﹸﻗﻁﱠﺎ ِ‬
‫ﻥ ﺍﺒ‪ِ ‬ﺘﺩ‪‬ﺍ ‪‬ﺀ ﹶﻓ ‪‬ﻬ ‪‬ﻭ ﻓﹶـﺭ‪‬ﺽ‪‬‬
‫ﺏ ﺍﺒ‪ِ ‬ﺘﺩ‪‬ﺍ ‪‬ﺀ ‪‬ﻭ ‪‬ﺩﻓﹾﻌ‪‬ﺎ ‪ .‬ﹶﻓ ِﺈﺫﹶﺍ ﻜﹶﺎ ‪‬‬
‫ﺠ ‪‬‬
‫ﺝ ‪‬ﻭ ﹶﻨﺤ‪ ‬ﻭ ‪‬ﻫﻡ‪ : ‬ﻴ ِ‬
‫ﺨﻭ‪‬ﺍ ِﺭ ‪‬‬
‫ﹶﻨﻌِﻲ ﺍﻝ ‪‬ﺯﻜﹶﺎ ﹶﺓ ﻭ‪‬ﺍﻝﹾ ﹶ‬
‫ل ِﻝ ‪‬ﻤﻥ‪ ‬ﻗﹶﺎ ‪‬ﻡ ِﺒ ِﻪ ﹶﻜﻤ‪‬ﺎ‬
‫ﻥ ﻜﹶﺎﻥ‪ ‬ﺍﻝﹾ ﹶﻔﻀ‪ُ ‬‬
‫ﻋﻥ‪ ‬ﺍﻝﹾﺒ‪‬ﺎﻗِﻴ ‪‬‬
‫ﺽ ‪‬‬
‫ﻁ ﺍﻝﹾ ﹶﻔﺭ‪ ‬‬
‫ﺴ ﹶﻘ ﹶ‬
‫ﺽ ‪‬‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ِﻜﻔﹶﺎ ‪‬ﻴ ِﺔ ﺇﺫﹶﺍ ﻗﹶﺎ ‪‬ﻡ ِﺒ ِﻪ ﺍﻝﹾ ‪‬ﺒﻌ‪ ‬‬
‫‪‬‬
‫ﻀ ‪‬ﺭ ِﺭ { ﺍﻝﹾﺂﻴ‪‬ـ ﹶﺔ ‪.‬‬
‫ﻏﻴ‪ ‬ﺭ ﺃُﻭﻝِﻲ ﺍﻝـ ‪‬‬
‫ﻥ ﹶ‬
‫ﻥ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﻥ ِﻤ ‪‬‬
‫ﻋﺩ‪‬ﻭ ‪‬‬
‫ل ﺍﻝﱠﻠ ‪‬ﻪ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ‪ } :‬ﻝﹶﺎ ‪‬ﻴﺴ‪ ‬ﹶﺘﻭِﻱ ﺍﻝﹾﻘﹶﺎ ِ‬
‫ﻗﹶﺎ َ‬
‫ﻥ‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ‪‬ﻤﻘﹾﺼ‪‬ﻭﺩِﻴ ‪‬‬
‫ﺠﺒ‪‬ﺎ ‪‬‬
‫ﻥ ﹶﻓ ِﺈﱠﻨ ‪‬ﻪ ‪‬ﻴﺼِﻴ ‪‬ﺭ ‪‬ﺩﻓﹾ ‪‬ﻌ ‪‬ﻪ ﻭ‪‬ﺍ ِ‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫ﹶﻓ َﺄﻤ‪‬ﺎ ﺇﺫﹶﺍ َﺃﺭ‪‬ﺍ ‪‬ﺩ ﺍﻝﹾ ‪‬ﻌ ‪‬ﺩ ‪‬ﻭ ﺍﻝﹾ ‪‬ﻬﺠ‪‬ﻭ ‪‬ﻡ ‪‬‬
‫ﺼﺭ‪‬ﻭ ﹸﻜﻡ‪‬‬
‫ﻥ ﺍﺴ‪ ‬ﹶﺘﻨﹾـ ‪‬‬
‫ل ﺍﻝﱠﻠ ‪‬ﻪ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ‪ } :‬ﻭِﺇ ِ‬
‫ﻥ ؛ ِﻝﺈِﻋ‪‬ﺎ ﹶﻨ ِﺘ ِﻬﻡ‪ ‬ﹶﻜﻤ‪‬ﺎ ﻗﹶﺎ َ‬
‫ﻏﻴ‪ِ ‬ﺭ ﺍﻝﹾ ‪‬ﻤﻘﹾﺼ‪‬ﻭﺩِﻴ ‪‬‬
‫ﻋﻠﹶﻰ ﹶ‬
‫ﹸﻜﱢﻠ ِﻬﻡ‪ ‬ﻭ ‪‬‬
‫ﻲ ﺼ‪‬ـﻠﱠﻰ‬
‫ﻋﻠﹶﻰ ﹶﻗﻭ‪ٍ ‬ﻡ ‪‬ﺒﻴ‪ ‬ﹶﻨ ﹸﻜﻡ‪ ‬ﻭ ‪‬ﺒﻴ‪ ‬ﹶﻨ ‪‬ﻬﻡ‪ ‬ﻤِﻴﺜﹶﺎﻕﹲ { ‪‬ﻭ ﹶﻜﻤ‪‬ﺎ َﺃ ‪‬ﻤ ‪‬ﺭ ﺍﻝﱠﻨﺒِـ ‪‬‬
‫ﻥ ﹶﻓ ‪‬ﻌﹶﻠﻴ‪ ‬ﹸﻜ ‪‬ﻡ ﺍﻝﱠﻨﺼ‪ ‬ﺭ ﺇﻝﱠﺎ ‪‬‬
‫ِﻓﻲ ﺍﻝﺩ‪‬ﻴ ِ‬
‫ل َﺃﻭ‪ ‬ﹶﻝﻡ‪ ‬ﻴﻜﹸـﻥ‪. ‬‬
‫ل ِﻤﻥ‪ ‬ﺍﻝﹾ ‪‬ﻤﺭ‪ ‬ﹶﺘﺯِ ﹶﻗ ِﺔ ِﻝﻠﹾ ِﻘﺘﹶﺎ ِ‬
‫ﺠُ‬
‫ﻥ ﺍﻝ ‪‬ﺭ ‪‬‬
‫ﺴﻭ‪‬ﺍﺀ‪ ‬ﻜﹶﺎ ‪‬‬
‫ﺼ ِﺭ ﺍﻝﹾ ‪‬ﻤﺴ‪ِ‬ﻠ ِﻡ ‪‬ﻭ ‪‬‬
‫ﺴﱠﻠ ‪‬ﻡ ِﺒﻨﹾ ِ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻲ‬
‫ﺴ ِﻪ ‪‬ﻭﻤ‪‬ﺎِﻝ ِﻪ ‪‬ﻤ ‪‬ﻊ ﺍﻝﹾ ِﻘﱠﻠ ِﺔ ﻭ‪‬ﺍﻝﹾ ﹶﻜﺜﹾـ ‪‬ﺭ ِﺓ ﻭ‪‬ﺍﻝﹾﻤ‪‬ـﺸﹾ ِ‬
‫ﺤ ٍﺩ ِﺒ ﹶﻨﻔﹾ ِ‬
‫ل َﺃ ‪‬‬
‫ﻋﻠﹶﻰ ﹸﻜ ﱢ‬
‫ﻥ ‪‬‬
‫ﺏ ﺍﻝﹾ ِﺈﻤ‪‬ﻜﹶﺎ ِ‬
‫ﺴ ِ‬
‫ﺤ‪‬‬‫ﺏ ِﺒ ‪‬‬
‫ﺠ ‪‬‬
‫‪‬ﻭ ‪‬ﻫﺫﹶﺍ ‪‬ﻴ ِ‬
‫ﺨﻨﹾ ‪‬ﺩﻕِ ﹶﻝﻡ‪ ‬ﻴﺄْ ﹶﺫﻥ‪ ‬ﺍﻝﱠﻠ ‪‬ﻪ ﻓِﻲ ﹶﺘﺭ‪‬ﻜِـ ِﻪ‬
‫ﺼ ‪‬ﺩ ‪‬ﻫﻡ‪ ‬ﺍﻝﹾ ‪‬ﻌ ‪‬ﺩ ‪‬ﻭ ﻋ‪‬ﺎ ‪‬ﻡ ﺍﻝﹾ ﹶ‬
‫ﻥ ﹶﻝﻤ‪‬ﺎ ﹶﻗ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤ‪‬ﻭ ‪‬‬
‫ﺏ ﹶﻜﻤ‪‬ﺎ ﻜﹶﺎ ‪‬‬
‫ﻭ‪‬ﺍﻝ ‪‬ﺭﻜﹸﻭ ِ‬
‫ﺝ‬
‫ﻋ ٍﺩ ‪‬ﻭﺨﹶﺎ ِﺭ ٍ‬
‫ﺴ ‪‬ﻤ ‪‬ﻬﻡ‪ ‬ﻓِﻴ ِﻪ ﺇﻝﹶﻰ ﻗﹶﺎ ِ‬
‫ﺏ ﺍﻝﹾ ‪‬ﻌ ‪‬ﺩ ‪‬ﻭ ﺍﱠﻝﺫِﻱ ﹶﻗ ‪‬‬
‫ﻁﹶﻠ ِ‬
‫ﺠﻬ‪‬ﺎ ِﺩ ﺍﺒ‪ِ ‬ﺘﺩ‪‬ﺍ ‪‬ﺀ ِﻝ ﹶ‬
‫ﻙ ﺍﻝﹾ ِ‬
‫ﻥ ِﻓﻲ ﹶﺘﺭ‪ِ ‬‬
‫ﺤ ِﺩ ﹶﻜﻤ‪‬ﺎ َﺃ ِﺫ ‪‬‬
‫ِﻝ َﺄ ‪‬‬
‫ﻋﻭ‪ ‬ﺭﺓﹲ ‪‬ﻭﻤ‪‬ـﺎ‬
‫ﻥ ‪‬ﺒﻴ‪‬ﻭ ﹶﺘﻨﹶﺎ ‪‬‬
‫ﻥﺇ‪‬‬
‫ﺴﱠﻠ ‪‬ﻡ } ‪‬ﻴﻘﹸﻭﻝﹸﻭ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻲ ‪‬‬
‫ﻥ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻥ ‪‬ﻴﺴ‪ ‬ﹶﺘﺄْ ِﺫﻨﹸﻭ ‪‬‬
‫‪ .‬ﺒلْ ﹶﺫ ‪‬ﻡ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺱ ‪‬ﻭﻫ‪‬ـ ‪‬ﻭ‬
‫ﺤﺭ‪ ‬ﻤ ِﺔ ﻭ‪‬ﺍﻝﹾـ َﺄﻨﹾ ﹶﻔ ِ‬
‫ﻥ ﻭ‪‬ﺍﻝﹾ ‪‬‬
‫ﻋﻥ‪ ‬ﺍﻝﺩ‪‬ﻴ ِ‬
‫ﻥ ﺇﻝﱠﺎ ِﻓﺭ‪‬ﺍﺭ‪‬ﺍ { ‪ .‬ﹶﻓ ‪‬ﻬﺫﹶﺍ ‪‬ﺩﻓﹾﻊ‪ ‬‬
‫ﻲ ِﺒ ‪‬ﻌﻭ‪ ‬ﺭ ٍﺓ ﺇﻥ‪ ‬ﻴﺭِﻴﺩ‪‬ﻭ ‪‬‬
‫ِﻫ ‪‬‬
‫ﺏ ﺍﻝﹾ ‪‬ﻌ ‪‬ﺩ ‪‬ﻭ ﹶﻜﻐﹸـﺯ‪‬ﺍ ِﺓ‬
‫ﻥ ‪‬ﻭِﺇﻋ‪‬ﻠﹶﺎﺌِ ِﻪ ‪‬ﻭِﻝ ِﺈﺭ‪‬ﻫ‪‬ﺎ ِ‬
‫ﻙ ِﻗﺘﹶﺎلٌ ﺍﺨﹾ ِﺘﻴ‪‬ﺎﺭ‪ ‬ﻝِﻠ ‪‬ﺯﻴ‪‬ﺎ ‪‬ﺩ ِﺓ ﻓِﻲ ﺍﻝﺩ‪‬ﻴ ِ‬
‫ﻁﺭ‪‬ﺍﺭ‪ ‬ﻭ ﹶﺫِﻝ ‪‬‬
‫ِﻗﺘﹶﺎلٌ ﺍﻀ‪ِ ‬‬
‫ﻥ‬
‫ﻏﻴ‪ ‬ﺭ ﺍﻝﹾ ‪‬ﻤﻤ‪ ‬ﹶﺘ ِﻨﻌِـﻴ ‪‬‬
‫ﻑ ﺍﻝﹾ ‪‬ﻤﻤ‪ ‬ﹶﺘ ِﻨ ‪‬ﻌ ِﺔ ‪ .‬ﹶﻓ َﺄﻤ‪‬ﺎ ﹶ‬
‫ﻁﻭ‪‬ﺍ ِﺌ ِ‬
‫ﻉ ِﻤﻥ‪ ‬ﺍﻝﹾ ‪‬ﻌﻘﹸﻭ ‪‬ﺒ ِﺔ ‪‬ﻫ ‪‬ﻭ ﻝِﻠ ﱠ‬
‫ﻙ ‪‬ﻭ ﹶﻨﺤ‪ِ ‬ﻭﻫ‪‬ﺎ ﹶﻓ ‪‬ﻬﺫﹶﺍ ﺍﻝﱠﻨﻭ‪ ‬‬
‫ﺘﹶﺒ‪‬ﻭ ‪‬‬
‫ﻲ ‪‬ﻤﺒ‪‬ـﺎﻨِﻲ ﺍﻝﹾ ِﺈﺴ‪‬ـﻠﹶﺎ ِﻡ‬
‫ﺠﺒ‪‬ﺎﺕِ ﺍﱠﻝﺘِﻲ ِﻫ ‪‬‬
‫ﺏ ﺇﻝﹾﺯ‪‬ﺍ ‪‬ﻤ ‪‬ﻬﻡ‪ ‬ﺒِﺎﻝﹾﻭ‪‬ﺍ ِ‬
‫ﺠ ‪‬‬
‫ل ِﺩﻴ‪‬ﺎ ِﺭ ﺍﻝﹾ ِﺈﺴ‪‬ﻠﹶﺎﻡِ ‪‬ﻭ ﹶﻨﺤ‪ِ ‬ﻭ ِﻫﻡ‪ ‬ﹶﻓ ‪‬ﻴ ِ‬
‫ِﻤﻥ‪َ ‬ﺃﻫ‪ِ ‬‬
‫ﻥ‬
‫ﻙ ‪ .‬ﹶﻓ ‪‬ﻤ ‪‬‬
‫ﻏﻴ‪ِ ‬ﺭ ﹶﺫِﻝ ‪‬‬
‫ﺕ ‪‬ﻭ ﹶ‬
‫ﺕ ﻭ‪‬ﺍﻝﹾ ‪‬ﻭﻓﹶﺎ ِﺀ ﺒِﺎﻝﹾ ‪‬ﻌﻬ‪‬ﻭ ِﺩ ﻓِﻲ ﺍﻝﹾ ‪‬ﻤﻌ‪‬ﺎ ‪‬ﻤﻠﹶﺎ ِ‬
‫ﺱ ‪‬ﻭﻏﹶﻴ‪ِ ‬ﺭﻫ‪‬ﺎ ِﻤﻥ‪َ ‬ﺃﺩ‪‬ﺍ ِﺀ ﺍﻝﹾ َﺄﻤ‪‬ﺎﻨﹶﺎ ِ‬
‫ﺨﻤ‪ِ ‬‬
‫ﺍﻝﹾ ﹶ‬
‫ﺼﻠﹶﺎ ِﺓ ﹶﻓ ِﺈﻥ‪ ‬ﺍﻤ‪ ‬ﹶﺘ ﹶﻨ ‪‬ﻊ‬
‫ﺱ ‪ِ :‬ﻤﻥ‪ِ ‬ﺭﺠ‪‬ﺎِﻝ ِﻬﻡ‪ ‬ﻭ ِﻨﺴ‪‬ﺎ ِﺌ ِﻬﻡ‪ ‬ﹶﻓﺈِﱠﻨ ‪‬ﻪ ‪‬ﻴﺅْ ‪‬ﻤ ‪‬ﺭ ﺒِﺎﻝ ‪‬‬
‫ﺠﻤِﻴ ِﻊ ﺍﻝﻨﱠﺎ ِ‬
‫ﺼﻠﱢﻲ ِﻤﻥ‪ ‬‬
‫ﻥ ﻝﹶﺎ ‪‬ﻴ ‪‬‬
‫ﻜﹶﺎ ‪‬‬
‫ﺏ‬
‫ل ﹶﻓ ‪‬ﻴﺴ‪ ‬ﹶﺘﺘﹶﺎ ‪‬‬
‫ﺼﱢ‬
‫ﻥ ﹶﻗﺘﹾﹶﻠ ‪‬ﻪ ﺇﺫﹶﺍ ﹶﻝﻡ‪ ‬ﻴ ‪‬‬
‫ﺠﺒ‪‬ﻭ ‪‬‬
‫ﻥ َﺃﻜﹾ ﹶﺜ ‪‬ﺭ ‪‬ﻫﻡ‪ ‬ﻴ‪‬ﻭ ِ‬
‫ﻉ ﺍﻝﹾ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ِﺀ ﹸﺜ ‪‬ﻡ َﺃ ‪‬‬
‫ﻲ ﺒِ ِﺈﺠ‪‬ﻤ‪‬ﺎ ِ‬
‫ﺼﱢﻠ ‪‬‬
‫ﺤﺘﱠﻰ ‪‬ﻴ ‪‬‬
‫ﺏ ‪‬‬
‫ﻋ‪‬ﻭ ِﻗ ‪‬‬
‫ﻥ ﻓِﻲ‬
‫ﻥ ‪‬ﻤﺸﹾﻬ‪‬ﻭ ‪‬ﺭﻴ‪ِ ‬‬
‫ﻋﻠﹶﻰ ﹶﻗﻭ‪‬ﹶﻝﻴ‪ِ ‬‬
‫ﺴﻘﹰﺎ ؟ ‪‬‬
‫ل ﻜﹶﺎ ِﻓﺭ‪‬ﺍ َﺃﻭ‪ ‬ﻤﺭ‪ ‬ﹶﺘﺩ‪‬ﺍ َﺃﻭ‪ ‬ﻓﹶﺎ ِ‬
‫ل ‪ .‬ﻭ ‪‬ﻫلْ ‪‬ﻴﻘﹾ ﹶﺘ ُ‬
‫ﺏ ‪‬ﻭِﺇﻝﱠﺎ ﹸﻗ ِﺘ َ‬
‫ﹶﻓ ِﺈﻥ‪ ‬ﺘﹶﺎ ‪‬‬
‫ﻀﻲ ﹸﻜﻔﹾ ‪‬ﺭ ‪‬ﻩ ‪‬ﻭ ‪‬ﻫﺫﹶﺍ ﻤ‪‬ـ ‪‬ﻊ ﺍﻝﹾـ ِﺈﻗﹾﺭ‪‬ﺍ ِﺭ‬
‫ﻑ ‪‬ﻴﻘﹾ ﹶﺘ ِ‬
‫ﺴﹶﻠ ِ‬
‫ﻋﻥ‪َ ‬ﺃﻜﹾ ﹶﺜ ِﺭ ﺍﻝ ‪‬‬
‫ل ‪‬‬
‫ﻏﻴ‪ِ ‬ﺭ ِﻩ ‪ .‬ﻭ‪‬ﺍﻝﹾ ‪‬ﻤﻨﹾﻘﹸﻭ ُ‬
‫ﺏ َﺃﺤ‪ ‬ﻤ ‪‬ﺩ ‪‬ﻭ ﹶ‬
‫‪‬ﻤﺫﹾ ‪‬ﻫ ِ‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ َﺄﻭ‪ِ‬ﻝﻴ‪‬ـﺎ ِﺀ َﺃﻥ‪‬‬
‫ﺏ ‪‬‬
‫ﺠ ‪‬‬
‫ﻕ ؛ ﺒ‪‬لْ ‪‬ﻴ ِ‬
‫ﺏ ﹶﻓ ‪‬ﻬ ‪‬ﻭ ﻜﹶﺎ ِﻓﺭ‪ ‬ﺒِﺎﻝِﺎﱢﺘﻔﹶﺎ ِ‬
‫ﺤ ‪‬ﺩ ﺍﻝﹾ ‪‬ﻭﺠ‪‬ﻭ ‪‬‬
‫ﺠ‪‬‬
‫ﺏ ‪ .‬ﹶﻓ َﺄﻤ‪‬ﺎ ‪‬ﻤﻥ‪ ‬‬
‫ﺒِﺎﻝﹾ ‪‬ﻭﺠ‪‬ﻭ ِ‬

‫‪٨٣‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ‬
‫ﻲ ‪‬‬
‫ﻋﹶﻠﻴ‪‬ﻬ‪‬ﺎ ِﻝ ‪‬ﻌﺸﹾ ٍﺭ ﹶﻜﻤ‪‬ﺎ َﺃ ‪‬ﻤ ‪‬ﺭ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﺴﺒ‪‬ﻌ‪‬ﺎ ‪‬ﻭ ‪‬ﻴﻀ‪ِ ‬ﺭﺒ‪‬ﻭ ‪‬ﻩ ‪‬‬
‫ﺼﻠﹶﺎ ِﺓ ﺇﺫﹶﺍ ‪‬ﺒﹶﻠ ﹶﻎ ‪‬‬
‫ﻲ ﺒِﺎﻝ ‪‬‬
‫ﺼ ِﺒ ‪‬‬
‫‪‬ﻴﺄْﻤ‪‬ﺭ‪‬ﻭﺍ ﺍﻝ ‪‬‬
‫ﻋﹶﻠﻴ‪‬ﻬ‪‬ﺎ ِﻝﻌ‪‬ـﺸﹾ ٍﺭ ‪‬ﻭ ﹶﻓ ‪‬ﺭﻗﹸـﻭﺍ‬
‫ﺴﺒ‪ِ ‬ﻊ ﻭ‪‬ﺍﻀ‪ِ ‬ﺭﺒ‪‬ﻭ ‪‬ﻫﻡ‪ ‬‬
‫ﺼﻠﹶﺎ ِﺓ ِﻝ ‪‬‬
‫ل ‪ } :‬ﻤﺭ‪‬ﻭ ‪‬ﻫﻡ‪ ‬ﺒِﺎﻝ ‪‬‬
‫ﺙ ﻗﹶﺎ َ‬
‫ﺤﻴ‪ ‬ﹸ‬
‫ﺴﱠﻠ ‪‬ﻡ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫‪‬‬
‫ﺠ ‪‬ﺒ ِﺔ ‪‬ﻭ ﹶﻨﺤ‪ِ ‬ﻭﻫ‪‬ـﺎ ‪.‬‬
‫ﻁﻬ‪‬ﺎ ‪‬ﺭ ِﺓ ﺍﻝﹾﻭ‪‬ﺍ ِ‬
‫ﺼﻠﹶﺎ ﹸﺓ ِﻤﻥ‪ ‬ﺍﻝ ﱠ‬
‫ﺝ ﺇﹶﻝﻴ‪ِ ‬ﻪ ﺍﻝ ‪‬‬
‫ﻙ ﻤ‪‬ﺎ ﹶﺘﺤ‪‬ﺘﹶﺎ ‪‬‬
‫ﺠ ِﻊ { ‪‬ﻭ ﹶﻜ ﹶﺫِﻝ ‪‬‬
‫‪‬ﺒﻴ‪ ‬ﹶﻨ ‪‬ﻬﻡ‪ ‬ﻓِﻲ ﺍﻝﹾ ‪‬ﻤﻀ‪‬ﺎ ِ‬
‫ﻲ‬
‫ﺼﻠﹶﺎ ﹶﺓ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﺼﻠﱡﻭﺍ ِﺒ ِﻬﻡ‪ ‬‬
‫ﻥ ‪‬ﻭَﺃ ِﺌ ‪‬ﻤ ِﺘ ِﻬﻡ‪ ‬ﻭَﺃﻤ‪ ‬ﺭ ‪‬ﻫﻡ‪ ‬ﺒِ َﺄﻥ‪ ‬ﻴ ‪‬‬
‫ﺠ ِﺩ ﺍﻝﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫ﻙ ﹶﺘﻌ‪‬ﺎ ‪‬ﻫ ‪‬ﺩ ‪‬ﻤﺴ‪‬ﺎ ِ‬
‫‪‬ﻭ ِﻤﻥ‪ ‬ﹶﺘﻤ‪‬ﺎ ِﻡ ﹶﺫِﻝ ‪‬‬
‫ﻱ‪.‬‬
‫ﺼﻠﱢﻲ { ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﺍﻝﹾ ‪‬ﺒﺨﹶـﺎ ِﺭ ‪‬‬
‫ﺼﻠﱡﻭﺍ ﹶﻜﻤ‪‬ﺎ ‪‬ﺭَﺃﻴ‪‬ﹸﺘﻤ‪‬ﻭﻨِﻲ ُﺃ ‪‬‬
‫ل‪ }:‬‬
‫ﺙ ﻗﹶﺎ َ‬
‫ﺤﻴ‪ ‬ﹸ‬
‫ﺴﱠﻠ ‪‬ﻡ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫‪‬‬
‫ل ‪ :‬ﺇﱠﻨﻤ‪‬ﺎ ﹶﻓ ‪‬ﻌﻠﹾـﺕ ﻫ‪‬ـﺫﹶﺍ ِﻝﺘﹶـﺄْ ﹶﺘﻤ‪‬ﻭﺍ ﺒِـﻲ‬
‫ﻑ ﺍﻝﹾ ِﻤﻨﹾ ‪‬ﺒ ِﺭ ﹶﻓﻘﹶﺎ َ‬
‫ﻁ ‪‬ﺭ ِ‬
‫ﻋﻠﹶﻰ ﹶ‬
‫ﺼﱠﻠﻰ ‪‬ﻤ ‪‬ﺭ ﹰﺓ ِﺒﺄَﺼ‪‬ﺤ‪‬ﺎ ِﺒ ِﻪ ‪‬‬
‫} ‪‬ﻭ ‪‬‬
‫ﻅ ‪‬ﺭ ﹶﻝ ‪‬ﻬﻡ‪ ‬ﹶﻓﻠﹶﺎ ‪‬ﻴﻔﹸـﻭﹸﺘ ‪‬ﻬﻡ‪‬‬
‫ﻏﻴ‪ِ ‬ﺭﻫ‪‬ﺎ َﺃﻥ‪ ‬ﻴﻨﹾ ﹸ‬
‫ﺼﻠﹶﺎ ِﺓ ‪‬ﻭ ﹶ‬
‫ﺱ ﻓِﻲ ﺍﻝ ‪‬‬
‫ﻋﻠﹶﻰ ﺇﻤ‪‬ﺎ ِﻡ ﺍﻝﻨﱠﺎ ِ‬
‫ﺼﻠﹶﺎﺘِﻲ { ‪ .‬ﻭ ‪‬‬
‫‪‬ﻭِﻝ ﹶﺘﻌ‪‬ﹶﻠﻤ‪‬ﻭﺍ ‪‬‬
‫ﻲ ِﺒﻬِـﻡ‪ ‬ﺼ‪‬ـﻠﹶﺎ ﹰﺓ‬
‫ﺼﱢﻠ ‪‬‬
‫ل ﺇﻤ‪‬ﺎ ٍﻡ ﻝِﻠﺼ‪‬ﻠﹶﺎ ِﺓ َﺃﻥ‪ ‬ﻴ ‪‬‬
‫ﻋﻠﹶﻰ ﹸﻜ ﱢ‬
‫ل ﺩِﻴ ِﻨ ِﻬﻡ‪ ‬؛ ‪‬ﺒلْ ‪‬‬
‫ﻕ ِﺒ ِﻔﻌ‪ِ‬ﻠ ِﻪ ِﻤﻥ‪ ‬ﹶﻜﻤ‪‬ﺎ ِ‬
‫ﻤ‪‬ﺎ ‪‬ﻴ ﹶﺘ ‪‬ﻌﱠﻠ ﹸ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ِﻤﻥ‪ ‬ﹶﻗﺩ‪ِ ‬ﺭ ﺍﻝﹾ ِﺈﺠ‪‬ﺯ‪‬ﺍ ِﺀ ﺇﻝﱠﺎ ِﻝ ‪‬ﻌﺫﹾ ِﺭ ؛‬
‫ﻋﻠﹶﻰ ﻤ‪‬ﺎ ‪‬ﻴﺠ‪‬ﻭ ‪‬ﺯ ِﻝﻠﹾ ‪‬ﻤﻨﹾ ﹶﻔ ِﺭ ِﺩ ﺍﻝِﺎﻗﹾ ِﺘﺼ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫ﺼ ‪‬ﺭ ‪‬‬
‫ﻜﹶﺎ ِﻤﹶﻠ ﹰﺔ ‪‬ﻭﻝﹶﺎ ‪‬ﻴﻘﹾ ﹶﺘ ِ‬
‫ﻲ ﻓِﻲ‬
‫ل ﻭ‪‬ﺍﻝﹾ ‪‬ﻭِﻝ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻭﻜِﻴ َ‬
‫ﺏ ‪َ .‬ﺃﻝﹶﺎ ﹶﺘﺭ‪‬ﻯ َﺃ ‪‬‬
‫ﺤﺭ‪ِ ‬‬
‫ﺞ ‪‬ﻭَﺃﻤِﻴ ِﺭ ِﻫﻡ‪ ‬ﻓِﻲ ﺍﻝﹾ ‪‬‬
‫ﺤ‪‬‬‫ﻋﻠﹶﻰ ﺇﻤ‪‬ﺎ ِﻤ ِﻬﻡ‪ ‬ﻓِﻲ ﺍﻝﹾ ‪‬‬
‫ﻙ ‪‬‬
‫‪‬ﻭ ﹶﻜﺫﹶِﻝ ‪‬‬
‫ﺢ ﹶﻝ ‪‬ﻪ ﻓِﻲ ﻤ‪‬ﺎﻝِـ ِﻪ ؟‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ‪‬ﻭﺠ‪ِ ‬ﻪ ﺍﻝﹾ َﺄﺼ‪‬ﹶﻠ ِ‬
‫ﻑ ِﻝ ‪‬ﻤ ‪‬ﻭ ﱢﻜِﻠ ِﻪ ‪‬ﻭِﻝ ‪‬ﻤ ‪‬ﻭﻝﱢﻴ ِﻪ ‪‬‬
‫ﺼ ‪‬ﺭ ﹶ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ َﺃﻥ‪ ‬ﻴ ﹶﺘ ‪‬‬
‫ﺸﺭ‪‬ﺍ ِﺀ ‪‬‬
‫ﺍﻝﹾ ‪‬ﺒﻴ‪ِ ‬ﻊ ﻭ‪‬ﺍﻝ ﱢ‬
‫ﻥ َﺃ ‪‬ﻫ ‪‬ﻡ ‪‬ﻭ ﹶﻗﺩ‪ ‬ﹶﺫ ﹶﻜ ‪‬ﺭ ﺍﻝﹾ ﹸﻔ ﹶﻘﻬ‪‬ﺎ ‪‬ﺀ ‪‬ﻫﺫﹶﺍ ﺍﻝﹾ ‪‬ﻤﻌ‪‬ﻨﹶﻰ‬
‫ﺴ ‪‬ﻪ ﻤ‪‬ﺎ ﺸﹶﺎ ‪‬ﺀ ﹶﻓ َﺄﻤ‪ ‬ﺭ ﺍﻝﺩ‪‬ﻴ ِ‬
‫ﺕ ﹶﻨﻔﹾ ‪‬‬
‫ﺴ ِﻪ ‪‬ﻴ ﹶﻔ ‪‬ﻭ ﹸ‬
‫ل ﹶﻨﻔﹾ ِ‬
‫‪‬ﻭ ‪‬ﻫ ‪‬ﻭ ﻓِﻲ ﻤ‪‬ﺎ ِ‬
‫ﻥ ﺩِﻴ ﹶﻨ ‪‬ﻬﻡ‪ ‬ﻭ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ‪‬ﻫﻡ‪ ‬؛ ‪‬ﻭِﺇﻝﱠـﺎ‬
‫ﺼﻠﹶﺎﺡ‪ ‬ﻝِﻠﻁﱠﺎﺌِ ﹶﻔ ﹶﺘﻴ‪ِ ‬‬
‫ﺱ‪ :‬‬
‫ﻥ ﺍﻝﻨﱠﺎ ِ‬
‫ﺡ ﺩِﻴ ِ‬
‫‪ .‬ﻭ ‪‬ﻤﺘﹶﻰ ﺍﻫ‪ ‬ﹶﺘ ‪‬ﻤﺕﹾ ﺍﻝﹾ ‪‬ﻭﻝﹶﺎ ﹸﺓ ِﺒ ِﺈﺼ‪‬ﻠﹶﺎ ِ‬
‫ﻥ ﹸﻜﻠﱢـ ِﻪ‬
‫ﺹ ﺍﻝﺩ‪‬ﻴ ِ‬
‫ﻋ‪‬ﻴ ِﺔ ‪‬ﻭِﺇﺨﹾﻠﹶﺎ ‪‬‬
‫ﺡ ﺍﻝﱢﻨ‪‬ﻴ ِﺔ ﻝِﻠ ‪‬ﺭ ِ‬
‫ﺼﻠﹶﺎ ‪‬‬
‫ﻙ ﹸﻜﱢﻠ ِﻪ ‪‬‬
‫ﻙ ﹶﺫِﻝ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬﻡ‪ . ‬ﻭ ِﻤﻠﹶﺎ ‪‬‬
‫ﻁ ‪‬ﺭ ‪‬ﺒﺕﹾ ﺍﻝﹾُﺄﻤ‪‬ﻭ ‪‬ﺭ ‪‬‬
‫ﺍﻀ‪ ‬ﹶ‬
‫ﺼ ِﺔ ﻭ‪‬ﺍﻝﹾﻌ‪‬ﺎ ‪‬ﻤ ِﺔ ﹶﻜﻤ‪‬ﺎ َﺃ ‪‬ﻤ ‪‬ﺭﻨﹶﺎ‬
‫ﺡ ﺍﻝﹾﺨﹶﺎ ‪‬‬
‫ﺼﻠﹶﺎ ِ‬
‫ﻉ ‪‬‬
‫ﺠﻤ‪‬ﺎ ‪‬‬
‫ل ِ‬
‫ﺹ ﻭ‪‬ﺍﻝﱠﺘ ‪‬ﻭ ﱡﻜ َ‬
‫ﻥ ﺍﻝﹾ ِﺈﺨﹾﻠﹶﺎ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪ .‬ﹶﻓ ِﺈ ‪‬‬
‫ل ‪‬‬
‫ِﻝﱠﻠ ِﻪ ﻭ‪‬ﺍﻝﱠﺘ ‪‬ﻭ ﱡﻜ ُ‬
‫ل‪:‬‬
‫ﻥ ﻗﹶـﺩ‪ ‬ﻗِﻴـ َ‬
‫ﻥ ﺍﻝﹾ ﹶﻜِﻠ ‪‬ﻤ ﹶﺘﻴ‪ِ ‬‬
‫ﻥ ﻫ‪‬ﺎ ﹶﺘﻴ‪ِ ‬‬
‫ﻥ { ﹶﻓ ِﺈ ‪‬‬
‫ﻙ ﹶﻨﺴ‪ ‬ﹶﺘﻌِﻴ ‪‬‬
‫ﻙ ﹶﻨﻌ‪ ‬ﺒ ‪‬ﺩ ‪‬ﻭِﺇﻴ‪‬ﺎ ‪‬‬
‫ﺼﻠﹶﺎ ِﺘﻨﹶﺎ ‪ } :‬ﺇﻴ‪‬ﺎ ‪‬‬
‫ل ﻓِﻲ ‪‬‬
‫َﺃﻥ‪ ‬ﹶﻨﻘﹸﻭ َ‬
‫ﺼﻠﱠﻰ ﺍﻝﻠﱠـ ‪‬ﻪ‬
‫ﻲ ‪‬‬
‫ﻥ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻱ } َﺃ ‪‬‬
‫ﺴﻤ‪‬ﺎ ِﺀ ‪ .‬ﻭ ﹶﻗﺩ‪ ‬ﺭ ِﻭ ‪‬‬
‫ﺏ ﺍﻝﹾ ‪‬ﻤ ﹶﻨ ‪‬ﺯﹶﻝ ِﺔ ِﻤﻥ‪ ‬ﺍﻝ ‪‬‬
‫ﻲ ﺍﻝﹾ ﹸﻜﹸﺘ ِ‬
‫ﻥ ‪‬ﻤﻌ‪‬ﺎ ِﻨ ‪‬‬
‫ﺇﱠﻨ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻴﺠ‪ ‬ﻤﻌ‪‬ﺎ ِ‬
‫ﻙ‬
‫ﻙ ﹶﻨﻌ‪ ‬ﺒ ‪‬ﺩ ‪‬ﻭِﺇﻴ‪‬ـﺎ ‪‬‬
‫ﻥ ﺇﻴ‪‬ﺎ ‪‬‬
‫ﻙ ‪‬ﻴﻭ‪ِ ‬ﻡ ﺍﻝﺩ‪‬ﻴ ِ‬
‫ل ‪ :‬ﻴ‪‬ﺎ ﻤ‪‬ﺎِﻝ ‪‬‬
‫ﺽ ‪‬ﻤﻐﹶﺎﺯِﻴ ِﻪ ﹶﻓﻘﹶﺎ َ‬
‫ﻥ ‪‬ﻤ ‪‬ﺭ ﹰﺓ ﻓِﻲ ‪‬ﺒﻌ‪ِ ‬‬
‫ﺴﱠﻠ ‪‬ﻡ ﻜﹶﺎ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫‪‬‬
‫ﻏﻴ‪ِ ‬ﺭ ‪‬ﻤﻭ‪‬ﻀِـ ٍﻊ ﻤِـﻥ‪‬‬
‫ﻙ ﻓِﻲ ﹶ‬
‫ﻋﻥ‪ ‬ﹶﻜﻭ‪‬ﺍ ِﻫِﻠﻬ‪‬ﺎ { ‪‬ﻭ ﹶﻗﺩ‪ ‬ﹶﺫ ﹶﻜ ‪‬ﺭ ﹶﺫِﻝ ‪‬‬
‫ﺱ ﹶﺘﻨﹾ ‪‬ﺩ ‪‬ﺭ ‪‬‬
‫ﻥ ﹶﻓﺠ‪ ‬ﻌﹶﻠﺕﹾ ﺍﻝ ‪‬ﺭﺀ‪‬ﻭ ‪‬‬
‫ﹶﻨﺴ‪ ‬ﹶﺘﻌِﻴ ‪‬‬
‫ﺏ{}‬
‫ﺕ ‪‬ﻭِﺇﹶﻝﻴ‪ِ ‬ﻪ ُﺃ ِﻨﻴـ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﹶﺘ ‪‬ﻭ ﱠﻜﻠﹾ ﹸ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ { ‪‬ﻭ ﹶﻗﻭ‪ِ‬ﻝ ِﻪ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ‪ } :‬‬
‫ِﻜﺘﹶﺎ ِﺒ ِﻪ ﹶﻜ ﹶﻘﻭ‪ِ‬ﻝ ِﻪ } ﻓﹶﺎﻋ‪ ‬ﺒﺩ‪ ‬ﻩ ‪‬ﻭ ﹶﺘ ‪‬ﻭ ﱠﻜلْ ‪‬‬
‫ل ‪ :‬ﺍﻝﱠﻠ ‪‬ﻬ ‪‬ﻡ ِﻤﻨﹾـﻙ ‪‬ﻭﻝﹶـﻙ { ‪ .‬ﺃ‬
‫ﺤ‪‬ﻴ ﹶﺘ ‪‬ﻪ ‪ -‬ﻴﻘﹸﻭ ُ‬
‫ﺢ ُﺃﻀ‪ِ ‬‬
‫ﺴﱠﻠ ‪‬ﻡ ‪ -‬ﺇﺫﹶﺍ ﹶﺫ ‪‬ﺒ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻥ ‪‬‬
‫‪‬ﻭﻜﹶﺎ ‪‬‬
‫ﻫــ‪.‬‬
‫ﺴﺎﺒﻌ ﹰﺎ‪ :‬ﺠﺒﺎﻴﺔ ﺍﻝﺯﻜﺎﺓ ﻭﺇﺤﺭﺍﺯ ﺍﻝﻔﻲﺀ ﻭﺍﻝﺼﺩﻗﺎﺕ ﻭﻏﻴﺭﻫﺎ ﻤﻥ ﻤﻭﺍﺭﺩ ﺒﻴﺕ ﺍﻝﻤﺎل‪:‬‬
‫ﺃﻱ ﺠﻤﻊ ﺍﻷﻤﻭﺍل ﻤﻥ ﻤﻭﺍﺭﺩﻫﺎ ﺍﻝﻤﺨﺘﻠﻔﺔ‪ ،‬ﻭﻤﻥ ﺃﻫﻤﻬﺎ ﺍﻝﺯﻜﺎﺓ‪ ،‬ﻭﺫﻝـﻙ ﻷﻨﻬـﺎ ﺭﻜـﻥ‬
‫ﺍﻹﺴﻼﻡ ﺍﻝﺜﺎﻝﺙ ﺒﻌﺩ ﺍﻝﺸﻬﺎﺩﺘﻴﻥ ﻭﺍﻝﺼﻼﺓ‪ ،‬ﻓﺎﻝﻤﻜﻠﻑ ﺍﻷﻭل ﺒﺠﻤﻌﻬﺎ ﻭﺘﻔﺭﻴﻘﻬﺎ ﻫﻭ ﺍﻹﻤﺎﻡ‬

‫‪٨٤‬‬
‫ﻥ‬
‫ﻋﻠﹶـﻴ‪ِ ‬ﻬﻡ‪ِ ‬ﺇ ‪‬‬
‫ل ‪‬‬
‫ﺼﱢ‬
‫ﻁ ‪‬ﻬ ‪‬ﺭ ‪‬ﻫﻡ‪ ‬ﻭﹸﺘ ‪‬ﺯﻜﱢﻴﻬِﻡ ِﺒﻬ‪‬ﺎ ‪‬ﻭ ‪‬‬
‫ﺼ ‪‬ﺩ ﹶﻗ ﹰﺔ ﹸﺘ ﹶ‬
‫ﺨﺫﹾ ِﻤﻥ‪َ ‬ﺃﻤ‪‬ﻭ‪‬ﺍِﻝ ِﻬﻡ‪ ‬‬
‫ﻝﻘﻭل ﺍﷲ ﻋﺯ ﻭﺠل‪ } :‬ﹸ‬
‫ﻋﻠِﻴﻡ‪ (١٠٣) {‬ﺴﻭﺭﺓ ﺍﻝﺘﻭﺒﺔ‬
‫ﺴﻤِﻴﻊ‪ ‬‬
‫ﺴ ﹶﻜﻥ‪ ‬ﱠﻝ ‪‬ﻬﻡ‪ ‬ﻭ‪‬ﺍﻝﹼﻠ ‪‬ﻪ ‪‬‬
‫ﻙ ‪‬‬
‫ﻼ ﹶﺘ ‪‬‬
‫ﺼ ﹶ‬
‫‪‬‬
‫ﻭﻝﺫﻝﻙ ﺃﺠﻤﻊ ﺃﻫل ﺍﻝﻌﻠﻡ ﻤﻥ ﺍﻝﺼﺤﺎﺒﺔ ﻓﻤﻥ ﺒﻌﺩﻫﻡ ﺃﻥ ﻝﻺﻤﺎﻡ ﺃﻥ ﻴﻘﺎﺘل ﻤﺎﻨﻌﻲ ﺍﻝﺯﻜـﺎﺓ‪،‬‬
‫ﻭﻗﺩ ﻗﺎﺘﻠﻬﻡ ﺃﺒﻭ ﺒﻜﺭ ﺍﻝﺼﺩﻴﻕ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻭﺭﺠﻊ ﺍﻝﺼﺤﺎﺒﺔ ﻜﻠﻬﻡ ﺇﻝﻰ ﻗﻭﻝﻪ ﻭﺃﺠﻤﻌﻭﺍ‬
‫ﻋﻠﻴﻪ‪.‬‬
‫ﻗﺎل ﺍﻹﻤﺎﻡ ﺍﻝﻘﺭﻁﺒﻲ‪:١١٩‬‬
‫ﺼ ‪‬ﺩ ﹶﻗ ﹰﺔ { ﻭﺫﻝﻙ ﻻ ﻴﻭﺠﺏ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻴﻪ ﻭﺤـﺩﻩ ‪،‬‬
‫ﺨﺫﹾ ِﻤﻥ‪َ ‬ﺃﻤ‪‬ﻭ‪‬ﺍِﻝ ِﻬﻡ‪ ‬‬
‫]ﻭﻗﺎل ﺘﻌﺎﻝﻰ ‪ } :‬ﹸ‬
‫ﺕ ﻓِﻴ ِﻬﻡ‪. { ‬‬
‫ﻭﺃﻥ ﻤ‪‬ﻥ ﺒﻌﺩﻩ ﻴﻘﻭﻡ ﻓﻲ ﺫﻝﻙ ﻤﻘﺎﻤﻪ؛ ﻓﻜﺫﻝﻙ ﻓﻲ ﻗﻭﻝﻪ ‪ } :‬ﻭِﺇﺫﹶﺍ ﻜﹸﻨ ﹶ‬
‫ﺃﻻ ﺘﺭﻯ ﺃﻥ ﺃﺒﺎ ﺒﻜﺭ ﺍﻝﺼﺩ‪‬ﻴﻕ ﻓﻲ ﺠﻤﺎﻋﺔ ﺍﻝﺼﺤﺎﺒﺔ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻡ ﻗﺎﺘﻠﻭﺍ ﻤﻥ ﺘـﺄﻭ‪‬ل‬
‫ﻓﻲ ﺍﻝﺯﻜﺎﺓ ﻤﺜل ﻤﺎ ﺘﺄﻭ‪‬ﻝﺘﻤﻭﻩ ﻓﻲ ﺼﻼﺓ ﺍﻝﺨﻭﻑ ‪ .‬ﻗﺎل ﺃﺒﻭ ﻋﻤﺭ ‪ :‬ﻝﻴﺱ ﻓﻲ ﺃﺨﺫ ﺍﻝﺯﻜﺎﺓ‬
‫ﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻭﻤﻥ ﺒﻌﺩﻩ ﻤﻥ ﺍﻝﺨﻠﻔﺎﺀ ﻤﺎ ﻴﺸﺒﻪ ﺼﻼﺓ‬
‫ﺍﻝﺘﻲ ﻗﺩ ﺍﺴﺘﻭﻯ ﻓﻴﻬﺎ ﺍﻝﻨﺒ ‪‬‬
‫ﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻭﺼﻠﹼﻰ ﺨﻠﻑ ﻏﻴﺭﻩ؛ ﻷﻥ ﺃﺨـﺫ ﺍﻝﺯﻜـﺎﺓ‬
‫ﻤﻥ ﺼﻠﹼﻰ ﺨﻠﻑ ﺍﻝﻨﺒ ‪‬‬
‫ﻓﺎﺌﺩﺘﻬﺎ ﺘﻭﺼﻴﻠﻬﺎ ﻝﻠﻤﺴﺎﻜﻴﻥ ‪ ،‬ﻭﻝﻴﺱ ﻓﻴﻬﺎ ﻓﻀل ﻝﻠﻤﻌﻁﻲ ﻜﻤﺎ ﻓـﻲ ﺍﻝـﺼ‪‬ﻼﺓ ﻓـﻀل‬
‫ﻝﻠﻤﺼﻠﹼﻲ ﺨﻠﻔﻪ[‪.‬‬
‫ﻭﻝﻘﺩ ﻓﺘﺢ ﺇﺨﻭﺍﻨﻜﻡ ﻓﻲ ﺩﻭﻝﺔ ﺍﻹﺴـﻼﻡ ﻤﻭﺍﻗﻊ ﻓﻲ ﻜل ﻤﻨﻁﻘﺔ ﻝﺘﺤـﺼﻴـل ﺍﻝﺯﻜـﺎﺓ‬
‫ﻭﻗﺒﺽ ﺍﻝﺼﺩﻗﺎﺕ ﻭﻝﺫﺍ ﻨﻬﻴﺏ ﺒﻜل ﺍﻝﻤﺴﻠﻤﻴﻥ‪ ،‬ﺍﻝﺘﻘﺎﺓ ﻤﻨﻬﻡ ﻭﺍﻝﻌـﺼﺎﺓ‪ ،‬ﺒﺘﺤـﺭﻱ ﺩﻓـﻊ‬
‫ﺍﻝﺯﻜﺎﺓ ﻋﻨﺩ ﺒﻠﻭﻏﻬﺎ ﺍﻝﻨﺼﺎﺏ‪ ،‬ﻭﻝﻴﻌﻠﻤﻭﺍ ﺃﻥ ﺩﻭﻝﺔ ﺍﻹﺴﻼﻡ ﻫﻲ ﺍﻝﻤﻌﻨﻲ ﺍﻝﻭﺤﻴﺩ ﺒﻘـﺒﺽ‬
‫ﺍﻝﺼﺩﻗﺎﺕ ﻭﺃﻨﻪ ﻻ ﻴﺤل ﻝﻤﺴﻠﻡ ﺩﻓﻌﻬﺎ ﺇﻝﻰ ﻏﻴﺭﻫﻡ‪.‬‬
‫ﺜﺎﻤﻨ ﹰﺎ‪ :‬ﻜﻔﺎﻝﺔ ﺃﺴﺭ ﺍﻝﺸﻬﺩﺍﺀ ﻭﺍﻷﺴﺭﻯ ﻭﻤﻥ ﻻ ﺤﻴﻠﺔ ﻝﻪ‪ ،‬ﻭﻤﻌﻭﻨﺔ ﺍﻝﺠﻨﺩ‪:‬‬
‫ﻋﻠﹶـﻰ‬
‫ﻰ ‪ -‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ »: -‬ﺍﻝـﺴ‪‬ﺎﻋِﻰ ‪‬‬
‫ل ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ل ‪ :‬ﻗﹶﺎ َ‬
‫ﻗ ‪‬ﻌﻥ‪َ ‬ﺃﺒِﻰ ‪‬ﻫ ‪‬ﺭﻴ‪ ‬ﺭ ﹶﺓ ﻗﹶﺎ َ‬
‫ل ﺍﻝﺼ‪‬ﺎ ِﺌ ِﻡ ﺍﻝﱠﻨﻬ‪‬ﺎ ‪‬ﺭ « ﺃﺨﺭﺠﻪ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪َ ،‬ﺃ ِﻭ ﺍﻝﹾﻘﹶﺎ ِﺌ ِﻡ ﺍﻝﱠﻠﻴ‪َ ‬‬
‫ﺴﺒِﻴ ِ‬
‫ﻥ ﻜﹶﺎﻝﹾ ‪‬ﻤﺠ‪‬ﺎ ِﻫ ِﺩ ﻓِﻰ ‪‬‬
‫ﻷﺭ‪ ‬ﻤﹶﻠ ِﺔ ﻭ‪‬ﺍﻝﹾﻤِﺴ‪‬ﻜِﻴ ِ‬
‫ﺍَ‬
‫ﺍﻝﺒﺨﺎﺭﻱ ﺒﺭﻗﻡ) ‪ (٥٣٥٣‬ﻭﻤﺴﻠﻡ ﺒﺭﻗﻡ) ‪.( ٧٦٥٩‬‬
‫ﺠﻬ‪‬ـ ‪‬ﺯ‬
‫ﻥ ‪‬‬
‫ﻰ ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ » -‬ﻤ ‪‬‬
‫ل ﹶﻨ ِﺒ ‪‬‬
‫ل ﻗﹶﺎ َ‬
‫ﻰ ﻗﹶﺎ َ‬
‫ﺠ ‪‬ﻬ ِﻨ ‪‬‬
‫ﻥ ﺨﹶﺎﻝِ ٍﺩ ﺍﻝﹾ ‪‬‬
‫ﻋﻥ‪ ‬ﺯﻴ‪ِ ‬ﺩ ﺒ‪ِ ‬‬
‫ﻭ‪‬‬
‫ﻏﺯ‪‬ﺍ «ﺃﺨﺭﺠﻪ ﻤﺴﻠﻡ ﺒﺭﻗﻡ) ‪. (٥٠١٢‬‬
‫ﻑ ﻏﹶﺎ ِﺯﻴ‪‬ﺎ ﻓِﻰ َﺃﻫ‪ِ‬ﻠ ِﻪ ﹶﻓ ﹶﻘﺩ‪ ‬ﹶ‬
‫ﺨﹶﻠ ﹶ‬
‫ﻏﺯ‪‬ﺍ ‪‬ﻭ ‪‬ﻤﻥ‪ ‬ﹶ‬
‫ﻏﹶﺎ ِﺯﻴ‪‬ﺎ ﹶﻓ ﹶﻘﺩ‪ ‬ﹶ‬

‫‪١١٩‬‬
‫‪ -‬ﺍﻝﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻝﻘﺭﺁﻥ ‪ ٣٦٥/٥‬ﻭ ﺍﻝﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻝﻘﺭﺁﻥ ﻝﻠﻘﺭﻁﺒﻲ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(١٥٠٠‬‬

‫‪٨٥‬‬
‫ﺠﻴ‪‬ـﺸ ﹰﺎ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺴـﻠﻡ‪ -‬‬
‫ﺙ ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ل ‪‬ﺒ ‪‬ﻌ ﹶ‬
‫ﺠﻌ‪ ‬ﹶﻔ ٍﺭ ﻗﹶﺎ َ‬
‫ﻥ ‪‬‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ﺒ‪ِ ‬‬
‫ﻋﻥ‪ ‬‬
‫ﻭ‪‬‬
‫ﺠﻌ‪ ‬ﹶﻔﺭ‪ ‬ﻓﹶـ ِﺈﻥ‪‬‬
‫ل ‪‬ﺯﻴ‪‬ﺩ‪َ ‬ﺃ ِﻭ ﺍﺴ‪‬ﹸﺘﺸﹾ ِﻬ ‪‬ﺩ ﹶﻓ َﺄﻤِﻴ ‪‬ﺭ ﹸﻜﻡ‪ ‬‬
‫ل » ﹶﻓ ِﺈﻥ‪ ‬ﹸﻗ ِﺘ َ‬
‫ﻥ ﺤ‪‬ﺎ ِﺭ ﹶﺜ ﹶﺔ ‪‬ﻭﻗﹶﺎ َ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬﻡ‪ ‬ﺯﻴ‪ ‬ﺩ ﺒ‪ ‬‬
‫ل ‪‬‬
‫ﺍﺴ‪ ‬ﹶﺘﻌ‪‬ﻤ‪َ ‬‬
‫ل‬
‫ﺨ ﹶﺫ ﺍﻝﺭ‪‬ﺍ ‪‬ﻴ ﹶﺔ ‪‬ﺯﻴ‪‬ﺩ‪ ‬ﹶﻓﻘﹶﺎﺘﹶـ َ‬
‫ﺤ ﹶﺔ «‪ .‬ﹶﻓﹶﻠﻘﹸﻭﺍ ﺍﻝﹾ ‪‬ﻌ ‪‬ﺩ ‪‬ﻭ ﹶﻓ َﺄ ﹶ‬
‫ﻥ ‪‬ﺭﻭ‪‬ﺍ ‪‬‬
‫ﻋﺒ‪ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ﺒ‪ ‬‬
‫ل َﺃ ِﻭ ﺍﺴ‪‬ﹸﺘﺸﹾ ِﻬﺩ‪ ‬ﹶﻓ َﺄﻤِﻴ ‪‬ﺭ ﹸﻜﻡ‪ ‬‬
‫ﹸﻗ ِﺘ َ‬
‫ل‬
‫ﺤ ﹶﺔ ﹶﻓﻘﹶﺎﺘﹶـ َ‬
‫ﻥ ‪‬ﺭﻭ‪‬ﺍ ‪‬‬
‫ﻋﺒ‪‬ﺩ‪ ‬ﺍﻝﱠﻠ ِﻪ ﺒ‪ ‬‬
‫ﺨ ﹶﺫﻫ‪‬ﺎ ‪‬‬
‫ل ﹸﺜ ‪‬ﻡ َﺃ ﹶ‬
‫ﺤﺘﱠﻰ ﹸﻗ ِﺘ َ‬
‫ل ‪‬‬
‫ﺨ ﹶﺫ ﺍﻝﺭ‪‬ﺍ ‪‬ﻴ ﹶﺔ ﺠ‪‬ﻌ‪ ‬ﹶﻔﺭ‪ ‬ﹶﻓﻘﹶﺎ ﹶﺘ َ‬
‫ل ﹸﺜ ‪‬ﻡ َﺃ ﹶ‬
‫ﺤﺘﱠﻰ ﹸﻗ ِﺘ َ‬
‫‪‬‬
‫ﻰ ‪-‬ﺼﻠﻰ ﺍﷲ‬
‫ﺨ ‪‬ﺒ ‪‬ﺭ ‪‬ﻫ ‪‬ﻡ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭَﺃﺘﹶﻰ ﹶ‬
‫ﺢ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻭﻝِﻴ ِﺩ ﹶﻓ ﹶﻔ ﹶﺘ ‪‬‬
‫ﺨ ﹶﺫ ﺍﻝﺭ‪‬ﺍ ‪‬ﻴ ﹶﺔ ﺨﹶﺎِﻝ ‪‬ﺩ ﺒ‪ ‬‬
‫ل ﹸﺜ ‪‬ﻡ َﺃ ﹶ‬
‫ﺤﺘﱠﻰ ﹸﻗ ِﺘ َ‬
‫‪‬‬
‫ﻥ ِﺇﺨﹾﻭ‪‬ﺍ ﹶﻨ ﹸﻜﻡ‪ ‬ﹶﻝﻘﹸﻭﺍ ﺍﻝﹾ ‪‬ﻌ ‪‬ﺩ ‪‬ﻭ‬
‫ل » ِﺇ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭﻗﹶﺎ َ‬
‫ﺤ ِﻤ ‪‬ﺩ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻭَﺃﺜﹾﻨﹶﻰ ‪‬‬
‫ﺱ ﻓﹶ ‪‬‬
‫ﺝ ِﺇﻝﹶﻰ ﺍﻝﻨﱠﺎ ِ‬
‫ﺨ ‪‬ﺭ ‪‬‬
‫ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﹶﻓ ﹶ‬
‫ﻥ َﺃﺒِـﻰ‬
‫ﺠﻌ‪ ‬ﹶﻔ ‪‬ﺭ ﺒ‪ ‬‬
‫ل َﺃ ِﻭ ﺍﺴ‪‬ﹸﺘﺸﹾ ِﻬ ‪‬ﺩ ﹸﺜ ‪‬ﻡ َﺃﺨﹶ ﹶﺫ ﺍﻝﺭ‪‬ﺍ ‪‬ﻴ ﹶﺔ ‪‬ﺒﻌ‪ ‬ﺩ ‪‬ﻩ ‪‬‬
‫ﺤﺘﱠﻰ ﹸﻗ ِﺘ َ‬
‫ل ‪‬‬
‫ﺨ ﹶﺫ ﺍﻝﺭ‪‬ﺍ ‪‬ﻴ ﹶﺔ ﹶﻓﻘﹶﺎ ﹶﺘ َ‬
‫ﻥ ‪‬ﺯﻴ‪‬ﺩﹰﺍ َﺃ ﹶ‬
‫‪‬ﻭِﺇ ‪‬‬
‫ل‬
‫ﺤﺘﱠﻰ ﹸﻗ ِﺘ َ‬
‫ل ‪‬‬
‫ﺤ ﹶﺔ ﹶﻓﻘﹶﺎ ﹶﺘ َ‬
‫ﻥ ‪‬ﺭﻭ‪‬ﺍ ‪‬‬
‫ﻋﺒ‪ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ﺒ‪ ‬‬
‫ﺨ ﹶﺫ ﺍﻝﺭ‪‬ﺍ ‪‬ﻴ ﹶﺔ ‪‬‬
‫ل َﺃ ِﻭ ﺍﺴ‪‬ﹸﺘﺸﹾ ِﻬ ‪‬ﺩ ﹸﺜ ‪‬ﻡ َﺃ ﹶ‬
‫ﺤﺘﱠﻰ ﹸﻗ ِﺘ َ‬
‫ل ‪‬‬
‫ﺏ ﹶﻓﻘﹶﺎ ﹶﺘ َ‬
‫ﻁﹶﺎِﻝ ٍ‬
‫ﻋﹶﻠﻴ‪‬ـ ِﻪ «‪.‬‬
‫ﺢ ﺍﻝﻠﱠـ ‪‬ﻪ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻭﻝِﻴ ِﺩ ﹶﻓ ﹶﻔ ﹶﺘ ‪‬‬
‫ﻑ ﺍﻝﱠﻠ ِﻪ ﺨﹶﺎِﻝ ‪‬ﺩ ﺒ‪ ‬‬
‫ﺴﻴ‪‬ﻭ ِ‬
‫ﺴﻴ‪‬ﻑﹲ ِﻤﻥ‪ ‬‬
‫ﺨ ﹶﺫ ﺍﻝﺭ‪‬ﺍﻴ‪ ‬ﹶﺔ ‪‬‬
‫َﺃ ِﻭ ﺍﺴ‪‬ﹸﺘﺸﹾ ِﻬ ‪‬ﺩ ﹸﺜ ‪‬ﻡ َﺃ ﹶ‬
‫ﻋﻠﹶﻰ َﺃﺨِـﻰ ‪‬ﺒﻌ‪‬ـ ‪‬ﺩ‬
‫ﻻ ﹶﺘﺒ‪‬ﻜﹸﻭﺍ ‪‬‬
‫ل» ﹶ‬
‫ﺠﻌ‪ ‬ﹶﻔ ٍﺭ ﹶﺜﻼﹶﺜ ﹰﺎ ﺃَﻥ‪ ‬ﻴﺄْ ِﺘ ‪‬ﻴ ‪‬ﻬﻡ‪ ‬ﹸﺜ ‪‬ﻡ َﺃﺘﹶﺎ ‪‬ﻫﻡ‪ ‬ﹶﻓﻘﹶﺎ َ‬
‫ل ‪‬‬
‫لﺁَ‬
‫ل ﹸﺜ ‪‬ﻡ َﺃﻤ‪ ‬ﻬ َ‬
‫ﹶﻓ َﺄﻤ‪ ‬ﻬ َ‬
‫ﻕ «‪.‬‬
‫ﻼﹶ‬
‫ﺤﱠ‬‫ل » ﺍﺩ‪‬ﻋ‪‬ﻭﺍ ﻝِﻰ ﺍﻝﹾ ‪‬‬
‫ل ﹶﻓﺠِﻰ ‪‬ﺀ ِﺒﻨﹶﺎ ﹶﻜ َﺄﻨﱠﺎ َﺃﻓﹾ ‪‬ﺭﺥﹲ ﹶﻓﻘﹶﺎ َ‬
‫ﺍﻝﹾ ‪‬ﻴﻭ‪ِ ‬ﻡ ﺍﺩ‪‬ﻋ‪‬ﻭﺍ ﻝِﻰ ﺍﺒ‪ ‬ﹶﻨﻰ‪َ ‬ﺃﺨِﻰ «‪ .‬ﻗﹶﺎ َ‬
‫ﻋﺒ‪‬ـ ‪‬ﺩ‬
‫ﺏ ‪‬ﻭَﺃﻤ‪‬ﺎ ‪‬‬
‫ﻋ ‪‬ﻤﻨﹶﺎ َﺃﺒِﻰ ﻁﹶﺎِﻝ ٍ‬
‫ﺸﺒِﻴ ‪‬ﻪ ‪‬‬
‫ﺤ ‪‬ﻤﺩ‪ ‬ﹶﻓ ﹶ‬
‫ل » َﺃﻤ‪‬ﺎ ‪‬ﻤ ‪‬‬
‫ﺴﻨﹶﺎ ﹸﺜ ‪‬ﻡ ﻗﹶﺎ َ‬
‫ﻕ ‪‬ﺭﺀ‪‬ﻭ ‪‬‬
‫ﺤﹶﻠ ﹶ‬
‫ﻕ ﹶﻓ ‪‬‬
‫ﻼِ‬
‫ﺤﱠ‬‫ﹶﻓﺠِﻰﺀ‪ ‬ﺒِﺎﻝﹾ ‪‬‬
‫ﺠﻌ‪‬ﻔﹶﺭﹰﺍ ﻓِﻰ َﺃﻫ‪ِ‬ﻠ ِﻪ‬
‫ل » ﺍﻝﱠﻠ ‪‬ﻬ ‪‬ﻡ ﺍﺨﹾﹸﻠﻑﹾ ‪‬‬
‫ﺨ ﹶﺫ ِﺒ ‪‬ﻴﺩِﻯ ﹶﻓ َﺄﺸﹶﺎﻝﹶﻬﺎ ﹶﻓﻘﹶﺎ َ‬
‫ﺨﹸﻠﻘِﻰ «‪ .‬ﹸﺜ ‪‬ﻡ َﺃ ﹶ‬
‫ﺨﻠﹾﻘِﻰ ‪‬ﻭ ﹸ‬
‫ﺸﺒِﻴ ‪‬ﻪ ﹶ‬
‫ﺍﻝﱠﻠ ِﻪ ﹶﻓ ﹶ‬
‫ل ‪ -‬ﹶﻓﺠ‪‬ﺎ ‪‬ﺀﺕﹾ ُﺃ ‪‬ﻤﻨﹶﺎ ﹶﻓ ﹶﺫ ﹶﻜ ‪‬ﺭﺕﹾ‬
‫ﺙ ِﻤﺭ‪‬ﺍ ٍﺭ ‪ -‬ﻗﹶﺎ َ‬
‫ﻼ ﹶ‬
‫ﺼﻔﹾ ﹶﻘ ِﺔ ‪‬ﻴﻤِﻴ ِﻨ ِﻪ «‪ .‬ﻗﹶﺎﹶﻝﻬ‪‬ﺎ ﹶﺜ ﹶ‬
‫‪‬ﻭﺒ‪‬ﺎ ِﺭﻙ‪ِ ‬ﻝ ‪‬ﻌﺒ‪ِ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ﻓِﻰ ‪‬‬
‫ﺨ ‪‬ﺭ ِﺓ‬
‫ﻋﻠﹶﻴ‪ِ ‬ﻬﻡ‪ ‬ﻭَﺃﻨﹶﺎ ‪‬ﻭِﻝ‪‬ﻴ ‪‬ﻬﻡ‪ ‬ﻓِﻰ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ﻭ‪‬ﺍﻵ ِ‬
‫ﻥ ‪‬‬
‫ل » ﺍﻝﹾ ‪‬ﻌﻴ‪‬ﹶﻠ ﹸﺔ ﹶﺘﺨﹶﺎﻓِﻴ ‪‬‬
‫ﺡ ﹶﻝ ‪‬ﻪ ﹶﻓﻘﹶﺎ َ‬
‫ﺠ ‪‬ﻌﹶﻠﺕﹾ ﹸﺘﻔﹾ ِﺭ ‪‬‬
‫ﹶﻝﻪ‪ ‬ﻴﺘﹾ ‪‬ﻤﻨﹶﺎ ‪‬ﻭ ‪‬‬
‫« ﺃﺨﺭﺠﻪ ﺃﺤﻤﺩ ﺒﺭﻗﻡ)‪ (١٧٧٧‬ﻭﻫﻭ ﺼﺤﻴﺢ ‪.‬‬
‫ﺱ ﻋ‪‬ـﻥ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ » -‬ﻤﻥ‪ ‬ﹶﻨﻔﱠـ ‪‬‬
‫ل ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ل ﻗﹶﺎ َ‬
‫ﻋﻥ‪ ‬ﺃَﺒِﻰ ‪‬ﻫ ‪‬ﺭﻴ‪ ‬ﺭ ﹶﺓ ﻗﹶﺎ َ‬
‫ﻭ ‪‬‬
‫ﺴ ‪‬ﺭ‬
‫ﺏ ‪‬ﻴﻭ‪ِ ‬ﻡ ﺍﻝﹾ ِﻘﻴ‪‬ﺎ ‪‬ﻤ ِﺔ ‪‬ﻭﻤ‪‬ـﻥ‪ ‬ﻴ‪‬ـ ‪‬‬
‫ﻋﻨﹾ ‪‬ﻪ ﹸﻜﺭ‪ ‬ﺒ ﹰﺔ ِﻤﻥ‪ ‬ﹸﻜ ‪‬ﺭ ِ‬
‫ﺱ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻥ ﹸﻜﺭ‪ ‬ﺒ ﹰﺔ ِﻤﻥ‪ ‬ﹸﻜ ‪‬ﺭﺏِ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ﹶﻨ ﱠﻔ ‪‬‬
‫‪‬ﻤﺅْ ِﻤ ٍ‬
‫ﺴ ﹶﺘ ‪‬ﺭ ‪‬ﻩ ﺍﻝﱠﻠ ‪‬ﻪ ﻓِﻰ ﺍﻝـ ‪‬ﺩﻨﹾﻴ‪‬ﺎ‬
‫ﺴ ﹶﺘ ‪‬ﺭ ‪‬ﻤﺴ‪‬ﻠِﻤ‪‬ﺎ ‪‬‬
‫ﺨ ‪‬ﺭ ِﺓ ‪‬ﻭ ‪‬ﻤﻥ‪ ‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﻓِﻰ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ﻭ‪‬ﺍﻵ ِ‬
‫ﺴ ‪‬ﺭ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺴ ٍﺭ ‪‬ﻴ ‪‬‬
‫ﻋﻠﹶﻰ ‪‬ﻤﻌ‪ِ ‬‬
‫‪‬‬
‫ﺱ‬
‫ﻁﺭِﻴﻘﹰﺎ ‪‬ﻴﻠﹾـ ﹶﺘ ِﻤ ‪‬‬
‫ﻙ ﹶ‬
‫ﺴﹶﻠ ‪‬‬
‫ﻥ ﺃَﺨِﻴ ِﻪ ‪‬ﻭ ‪‬ﻤﻥ‪ ‬‬
‫ﻋﻭ‪ِ ‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻌﺒ‪ ‬ﺩ ﻓِﻰ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻌﺒ‪ِ ‬ﺩ ﻤ‪‬ﺎ ﻜﹶﺎ ‪‬‬
‫ﻋﻭ‪ِ ‬‬
‫ﺨ ‪‬ﺭ ِﺓ ﻭ‪‬ﺍﻝﱠﻠ ‪‬ﻪ ﻓِﻰ ‪‬‬
‫ﻭ‪‬ﺍﻵ ِ‬
‫ﺕ ﺍﻝﻠﱠـ ِﻪ‬
‫ﺕ ِﻤﻥ‪ ‬ﺒﻴ‪‬ﻭ ِ‬
‫ﺠﱠﻨ ِﺔ ‪‬ﻭﻤ‪‬ﺎ ﺍﺠ‪ ‬ﹶﺘ ‪‬ﻤ ‪‬ﻊ ﹶﻗﻭ‪‬ﻡ‪ ‬ﻓِﻰ ‪‬ﺒﻴ‪ٍ ‬‬
‫ﻁﺭِﻴﻘﹰﺎ ِﺇﻝﹶﻰ ﺍﻝﹾ ‪‬‬
‫ل ﺍﻝﱠﻠ ‪‬ﻪ ﹶﻝﻪ‪ِ ‬ﺒ ِﻪ ﹶ‬
‫ﺴ ‪‬ﻬ َ‬
‫ﻋﻠﹾﻤ‪‬ﺎ ‪‬‬
‫ﻓِﻴ ِﻪ ِ‬
‫ﺸ ‪‬ﻴﺘﹾ ‪‬ﻬ ‪‬ﻡ ﺍﻝ ‪‬ﺭﺤ‪‬ﻤ‪‬ـ ﹸﺔ‬
‫ﺴﻜِﻴ ﹶﻨ ﹸﺔ ‪‬ﻭﻏﹶـ ِ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬ ‪‬ﻡ ﺍﻝـ ‪‬‬
‫ﻻ ﹶﻨ ‪‬ﺯﹶﻝﺕﹾ ‪‬‬
‫ﺏ ﺍﻝﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﻴ ﹶﺘﺩ‪‬ﺍ ‪‬ﺭﺴ‪‬ﻭ ﹶﻨ ‪‬ﻪ ‪‬ﺒﻴ‪ ‬ﹶﻨ ‪‬ﻬﻡ‪ِ ‬ﺇ ﱠ‬
‫ﻥ ِﻜﺘﹶﺎ ‪‬‬
‫‪‬ﻴﺘﹾﻠﹸﻭ ‪‬‬
‫ﺴ ‪‬ﺒ ‪‬ﻪ «‬
‫ﻋﻤ‪‬ﹸﻠ ‪‬ﻪ ﹶﻝﻡ‪ ‬ﻴﺴ‪ِ ‬ﺭﻉ‪ ‬ﺒِـ ِﻪ ﻨﹶـ ‪‬‬
‫ﻁ َﺄ ِﺒ ِﻪ ‪‬‬
‫ﻋﻨﹾ ‪‬ﺩ ‪‬ﻩ ‪‬ﻭ ‪‬ﻤﻥ‪ ‬ﺒ ﱠ‬
‫ﻼ ِﺌ ﹶﻜ ﹸﺔ ‪‬ﻭ ﹶﺫ ﹶﻜ ‪‬ﺭ ‪‬ﻫ ‪‬ﻡ ﺍﻝﱠﻠ ‪‬ﻪ ﻓِﻴ ‪‬ﻤﻥ‪ِ ‬‬
‫ﺤ ﱠﻔﺘﹾ ‪‬ﻬ ‪‬ﻡ ﺍﻝﹾ ‪‬ﻤ ﹶ‬
‫‪‬ﻭ ‪‬‬
‫ﺃﺨﺭﺠﻪ ﻤﺴﻠﻡ ﺒﺭﻗﻡ)‪.(٧٠٢٨‬‬
‫ﻭﻝﻘﺩ ﺍﺒﺘﻼﻨﺎ ﺍﷲ ﺒﻜﺜﻴﺭ ﻤﻥ ﺍﻷﺴﺭﻯ ﻭﺍﻝﺸﻬﺩﺍﺀ ﻤﻤﻥ ﻻ ﻋﺎﻗل ﻝﻬﻡ ﻭﻻ ﻤـﻭﺭﺩ‪ ،‬ﻭﻨﺤـﻥ‬
‫ﺒﺤﻭل ﺍﷲ ﻭﻗﻭﺘﻪ ﻨﺤﺎﻭل ﺴﺩ ﺍﻝﺤﺎﺠﺔ ﻭﺍﻝﻌﻨﺎﻴﺔ ﺒﻬﻡ ﻭﺍﷲ ﺍﻝﻤﻌﻴﻥ‪.‬‬

‫‪٨٦‬‬
‫ﻭﻨﻘﻭﻡ ﻜﺫﻝﻙ ﺒﺤﻭل ﺍﷲ‪ ،‬ﺒﻜﻔﺎﻝﺔ ﺍﻝﻜﺜﻴﺭ ﻭﺍﻝﻜﺜﻴﺭ ﻤﻥ ﺍﻝﻴﺘﺎﻤﻰ ﻭﺍﻝﻤﺘﻌﻔﻔﻴﻥ ﻤﻥ ﺃﺒﻨﺎﺀ ﺃﻫل‬
‫ﺍﻝﺴﻨﺔ ﻭﺍﻝﺫﻴﻥ ﻻ ﻋﻼﻗﺔ ﻝﻬﻡ ﺒﺎﻝﺠﻬﺎﺩ‪.‬‬
‫ﻭﺃﻤﺎ ﻋﻥ ﺩﻴﻭﺍﻥ ﺍﻝﺠﻨﺩ ﻓﻬﻭ ﻭﺍﻝﺤﻤﺩ ﷲ ﻓﻲ ﻏﺎﻴﺔ ﺍﻝﻀﺒﻁ ﻤـﻥ ﺤﻴـﺙ ﻋـﺩﺩ ﺍﻝﺠﻨـﺩ‬
‫ﺍﻝﻤﻘﺎﺘﻠﻴﻥ ﻤﻨﻬﻡ ﻭﺍﻝﻤﺼﺎﺒﻴﻥ‪ ،‬ﻭﺤﺭﻜﺔ ﺍﻝﻨﻘل ﻭﻏﻴﺭ ﺫﻝﻙ ﻭﻫﻡ ﻗﻁﻌ ﹰﺎ ﻤﺸﻤﻭﻝﻭﻥ ﺒﺎﻝﻌﻨﺎﻴـﺔ‬
‫ﻭﺍﻝﻜﻔﺎﻝﺔ ﻝﺤﺎﻝﺔ ﺍﻝﺘﻔﺭﻍ ﺍﻝﺘﻲ ﺃﻨﻌﻡ ﺍﷲ ﻋﻠﻴﻬﻡ ﺒﻬﺎ ﻷﺠل ﻓﺭﻴﻀﺔ ﺍﻝﺠﻬﺎﺩ ﻓﻲ ﺴﺒﻴل ﺍﷲ‪.‬‬
‫ﺘﺎﺴﻌ ﹰﺎ‪ :‬ﺘﻭﻝﻴﺔ ﺍﻝﺜﻘﺎﺕ ﺍﻷﻜﻔﺎﺀ‪:‬‬
‫ﺽ ﺇﻝﹶـﻴ‪ِ ‬ﻬﻡ‪ ‬ﻤِـﻥ‪‬‬
‫ﺃﻭ ﻜﻤﺎ ﻗﺎل ﺍﻝﻤﺎﻭﺭﺩﻱ‪] :‬ﺍﺴ‪ِ ‬ﺘﻜﹾﻔﹶﺎ ‪‬ﺀ ﺍﻝﹾُﺄ ‪‬ﻤﻨﹶﺎ ِﺀ ‪‬ﻭ ﹶﺘﻘﹾﻠِﻴ ‪‬ﺩ ﺍﻝﱡﻨﺼ‪‬ﺤ‪‬ﺎ ِﺀ ﻓِﻴﻤ‪‬ﺎ ‪‬ﻴﻔﹶـ ‪‬ﻭ ‪‬‬
‫ل‬
‫ﻁ ﹰﺔ ﻭ‪‬ﺍﻝﹾـ َﺄﻤ‪‬ﻭ‪‬ﺍ ُ‬
‫ل ﺒِﺎﻝﹾ ﹶﻜﻔﹶـﺎ ‪‬ﺀ ِﺓ ﻤ‪‬ـﻀ‪‬ﺒ‪‬ﻭ ﹶ‬
‫ﻥ ﺍﻝﹾ َﺄﻋ‪‬ﻤ‪‬ﺎ ُ‬
‫ل ‪ِ ،‬ﻝ ﹶﺘﻜﹸﻭ ‪‬‬
‫ل ‪‬ﻭ ‪‬ﻴ ِﻜﹸﻠ ‪‬ﻪ ﺇﹶﻝﻴ‪ِ ‬ﻬﻡ‪ِ ‬ﻤﻥ‪ ‬ﺍﻝﹾ َﺄﻤ‪‬ﻭ‪‬ﺍ ِ‬
‫ﺍﻝﹾ َﺄﻋ‪‬ﻤ‪‬ﺎ ِ‬
‫‪١٢٠‬‬
‫‪ ،‬ﻭﻤﺩﺍﺭ ﺫﻝﻙ ﻋﻠﻰ ﺍﻝﻘﻭﺓ ﻭﺍﻷﻤﺎﻨﺔ‪ ،‬ﻜﻤﺎ ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ ﻋﻠـﻰ‬ ‫ﻅ ﹰﺔ ‪[.‬‬
‫ﺒِﺎﻝﹾُﺄ ‪‬ﻤﻨﹶﺎ ِﺀ ‪‬ﻤﺤ‪‬ﻔﹸﻭ ﹶ‬
‫ﺕ‬
‫ﺠﺭ‪ ‬ﹶ‬
‫ﻥ ﺍﺴ‪‬ـ ﹶﺘﺄْ ‪‬‬
‫ﺨﻴ‪ ‬ﺭ ‪‬ﻤ ِ‬
‫ﻥ ﹶ‬
‫ﺠﺭ‪ ‬ﻩ ِﺇ ‪‬‬
‫ﺕ ﺍﺴ‪ ‬ﹶﺘﺄْ ِ‬
‫ﻝﺴﺎﻥ ﺍﺒﻨﺔ ﺍﻝﺭﺠل ﺍﻝﺼﺎﻝﺢ‪} :‬ﻗﹶﺎﹶﻝﺕﹾ ِﺇﺤ‪‬ﺩ‪‬ﺍ ‪‬ﻫﻤ‪‬ﺎ ﻴ‪‬ﺎ َﺃ ‪‬ﺒ ِ‬
‫ﻥ { )‪ (٢٦‬ﺴﻭﺭﺓ ﺍﻝﻘﺼﺹ ‪ ،‬ﻭﺍﺠﺘﻤـﺎﻉ ﺍﻝﻘﻭﺓ ﻭﺍﻷﻤﺎﻨﺔ ﻓﻲ ﺍﻝﻨﺎﺱ ﻗﻠﻴـل‪،‬‬
‫ﻱ ﺍﻝﹾ َﺄﻤِﻴ ‪‬‬
‫ﺍﻝﹾ ﹶﻘ ِﻭ ‪‬‬
‫ﻭﻝﺫﻝﻙ ﻜﺎﻥ ﻋﻤﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻴﻘﻭل‪] :‬ﺍﻝﻠﻬﻡ ﺇﻨﻲ ﺃﺸﻜﻭ ﺇﻝﻴﻙ ﻋﺠﺯ ﺍﻝﺜﻘـﺔ ﻭﺠﻠـﺩ‬
‫‪١٢١‬‬
‫‪ ،‬ﻓﻌﻠﻰ ﺍﻹﻤﺎﻡ ﺍﺨﺘﻴﺎﺭ ﺍﻷﺼﻠﺢ ﻝﻜل ﻭﻻﻴﺔ ﺒﺤﺴﺒﻬﺎ‪ ،‬ﻓﻭﻻﻴـﺔ ﺍﻝﺤـﺭﻭﺏ‬ ‫ﺍﻝﻔﺎﺠﺭ[‬
‫ﻴﺼﻠﺢ ﻝﻬﺎ ﺍﻝﻘﻭﻱ ﺍﻝﺸﺠﺎﻉ‪ ،‬ﻭﺇﻥ ﻜﺎﻥ ﻓﻲ ﻋﻠﻤﻪ ﻭﻭﺭﻋﻪ ﻨﻘﺹ‪ ،‬ﻭﻭﻻﻴﺔ ﺍﻝﻘﻀﺎﺀ ﻴﻘـﺩﻡ‬
‫‪١٢٢‬‬
‫ﻼ ﺸﺠﺎﻋ ﹰﺎ ﻭﻻ ﺒﺼﻴﺭﹰﺍ ﺒﺎﻝﺤﺭﻭﺏ‬
‫ﻝﻬﺎ ﺍﻷﻋﻠﻡ ﻭﺍﻷﻭﺭﻉ‪ ،‬ﻭﺇﻥ ﻝﻡ ﻴﻜﻥ ﻤﻘﺎﺘ ﹰ‬

‫‪١٢٠‬‬
‫‪ -‬ﺍﻷﺤﻜﺎﻡ ﺍﻝﺴﻠﻁﺎﻨﻴﺔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٢٦‬ﻭﺍﻷﺤﻜﺎﻡ ﺍﻝﺴﻠﻁﺎﻨﻴﺔ‪١٦ :‬‬
‫‪١٢١‬‬
‫‪ -‬ﺠﺎﺀ ﻓﻲ ﻓﺘﺎﻭﻯ ﻭﺍﺴﺘﺸﺎﺭﺍﺕ ﺍﻹﺴﻼﻡ ﺍﻝﻴﻭﻡ‬
‫ﻭﻗﺩ ﻗﺎل ﻋﻤﺭ ‪-‬ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‪" :-‬ﺃﻋﻭﺫ ﺒﺎﷲ ﻤﻥ ﻋﺠﺯ ﺍﻝﺜﻘﺔ ﻭﺠﻠﺩ ﺍﻝﻔﺎﺠﺭ" ﺃﺨﺭﺠﻪ ﺍﺒﻥ ﺴﻌﺩ ﻓﻲ ﺍﻝﻁﺒﻘﺎﺕ‪.‬‬
‫=‪٥٣٦٥٣http://islamtoday.net/questions/show_question_content.cfm?id‬‬
‫ﻭﺒﺤﺜﺕ ﻋﻨﻪ ﻓﻠﻡ ﺃﺠﺩﻩ‬
‫‪١٢٢‬‬
‫‪ -‬ﻗﺎل ﺸﻴﺦ ﺍﻹﺴﻼﻡ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﺭﺤﻤﻪ ﺍﷲ ﻓﻲ ﻤﺠﻤﻭﻉ ﻓﺘﺎﻭﻯ ﺍﺒـﻥ ﺘﻴﻤﻴـﺔ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪(٣٦٩‬ﻭﻤﺠﻤـﻭﻉ‬
‫ﺍﻝﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ٢٨‬ﺹ ‪(٢٥٣‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻲ ‪‬‬
‫ﻥ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ل ﺍﻝﹾﺂ ‪‬ﻴ ِﺔ ‪ .‬ﹶﻓِﺈ ‪‬‬
‫ﺏ ﹸﻨﺯ‪‬ﻭ ِ‬
‫ﺴ ‪‬ﺒ ‪‬‬
‫ﻥ ‪‬‬
‫ﺕ ‪ :‬ﻭ ‪‬ﻫ ‪‬ﻭ ﻜﹶﺎ ‪‬‬
‫ﺤ ‪‬ﺩ ‪‬ﻫﻤ‪‬ﺎ ﺍﻝﹾ ِﻭﻝﹶﺎﻴ‪‬ﺎ ﹸ‬
‫ﻥ ‪َ .‬ﺃ ‪‬‬
‫ﺕ ﹶﻓﻔِﻴ ِﻪ ﹶﻨﻭ‪‬ﻋ‪‬ﺎ ِ‬
‫ﹶﻓﺼ‪‬لٌ َﺃﻤ‪‬ﺎ َﺃﺩ‪‬ﺍ ‪‬ﺀ ﺍﻝﹾَﺄﻤ‪‬ﺎﻨﹶﺎ ِ‬
‫ﺝ ‪‬ﻭﺴِـﺩ‪‬ﺍ ﹶﻨ ِﺔ‬
‫ﺴﻘﹶﺎ ‪‬ﻴ ِﺔ ﺍﻝﹾﺤ‪‬ﺎ ‪‬‬
‫ﻥ ِ‬
‫ﺱ ‪ِ .‬ﻝ ‪‬ﻴﺠ‪ ‬ﻤ ‪‬ﻊ ﹶﻝ ‪‬ﻪ ‪‬ﺒﻴ‪ ‬‬
‫ﻁﹶﻠ ‪‬ﺒﻬ‪‬ﺎ ِﻤﻨﹾ ‪‬ﻪ ﺍﻝﹾ ‪‬ﻌﺒ‪‬ﺎ ‪‬‬
‫ﺸﻴ‪ ‬ﺒ ﹶﺔ ﹶ‬
‫ﺢ ﺍﻝﹾ ﹶﻜﻌ‪ ‬ﺒ ِﺔ ِﻤﻥ‪ ‬ﺒﻨِﻲ ﹶ‬
‫ﺴﱠﻠ ‪‬ﻡ ‪‬ﻤﻔﹶﺎﺘِﻴ ‪‬‬
‫ﺢ ‪‬ﻤ ﱠﻜ ﹶﺔ ‪‬ﻭ ﹶﺘ ‪‬‬
‫ﺴﱠﻠ ‪‬ﻡ ﹶﻝﻤ‪‬ﺎ ﹶﻓ ﹶﺘ ‪‬‬
‫‪‬ﻭ ‪‬‬
‫ل‬
‫ﻋﻤ‪‬ـ ٍ‬
‫ل ‪‬‬
‫ﻋﻠﹶﻰ ﹸﻜ ﱢ‬
‫ﻲ ‪‬‬
‫ﻲ ﺍﻝﹾَﺄﻤ‪ِ ‬ﺭ َﺃﻥ‪ ‬ﻴ ‪‬ﻭﱢﻝ ‪‬‬
‫ﻋﻠﹶﻰ ‪‬ﻭِﻝ ‪‬‬
‫ﺏ ‪‬‬
‫ﺠ ‪‬‬
‫ﺸﻴ‪ ‬ﺒ ﹶﺔ ‪ .‬ﹶﻓ ‪‬ﻴ ِ‬
‫ﺢ ﺍﻝﹾ ﹶﻜﻌ‪ ‬ﺒ ِﺔ ﺇﻝﹶﻰ ‪‬ﺒﻨِﻲ ﹶ‬
‫ل ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻫ ِﺫ ِﻩ ﺍﻝﹾﺂ ‪‬ﻴ ﹶﺔ ﹶﻓ ‪‬ﺩ ﹶﻓ ‪‬ﻊ ‪‬ﻤﻔﹶﺎﺘِﻴ ‪‬‬
‫ﺕ ﹶﻓَﺄﻨﹾ ‪‬ﺯ َ‬
‫ﺍﻝﹾ ‪‬ﺒﻴ‪ِ ‬‬
‫ﻥ‬
‫ﻲ ِﻤﻥ‪َ ‬ﺃﻤ‪ِ ‬ﺭ ﺍﻝﹾﻤ‪‬ـﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫ﺴﱠﻠ ‪‬ﻡ } ‪‬ﻤﻥ‪ ‬ﻭِﻝ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻲ ‪‬‬
‫ل ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ل ﻗﹶﺎ َ‬
‫ﻙ ﺍﻝﹾ ‪‬ﻌﻤ‪ِ ‬‬
‫ﺠ ‪‬ﺩ ‪‬ﻩ ِﻝ ﹶﺫِﻝ ‪‬‬
‫ﺢ ‪‬ﻤﻥ‪ ‬ﻴ ِ‬
‫ﻥ َﺃﺼ‪‬ﹶﻠ ‪‬‬
‫ل ﺍﻝﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫ِﻤﻥ‪َ ‬ﺃﻋ‪‬ﻤ‪‬ﺎ ِ‬
‫ﺠﻠﹰﺎ‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺴ‪‬ﻭﹶﻝ ‪‬ﻪ { ‪ .‬ﻭﻓِﻲ ِﺭﻭ‪‬ﺍ ‪‬ﻴ ٍﺔ ‪ } :‬ﻤﻥ‪ ‬ﻭﻝﱠﻰ ‪‬ﺭ ‪‬‬
‫ﻥ ِﻤﻨﹾ ‪‬ﻪ ﹶﻓ ﹶﻘﺩ‪ ‬ﺨﹶﺎ ‪‬‬
‫ﺢ ِﻝﻠﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫ﺠ ‪‬ﺩ ‪‬ﻤﻥ‪ ‬ﻫ ‪‬ﻭ َﺃﺼ‪‬ﹶﻠ ‪‬‬
‫ﺸﻴ‪‬ﺌًﺎ ﹶﻓ ‪‬ﻭﻝﱠﻰ ‪‬ﺭﺠ‪‬ﻠﹰﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻭ ‪‬ﻴ ِ‬
‫ﹶ‬
‫ﻥ { ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ‬
‫ﻥ ﺍﻝﹾﻤ‪‬ـﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺴ‪‬ﻭﹶﻝ ‪‬ﻪ ‪‬ﻭﺨﹶﺎ ‪‬‬
‫ﻙ ﺍﻝﹾ ِﻌﺼ‪‬ﺎ ‪‬ﺒ ِﺔ ‪‬ﻤﻥ‪ ‬ﻫ ‪‬ﻭ َﺃﺭ‪‬ﻀ‪‬ﻰ ِﻝﱠﻠ ِﻪ ِﻤﻨﹾ ‪‬ﻪ ﹶﻓ ﹶﻘﺩ‪ ‬ﺨﹶﺎ ‪‬‬
‫ﺠ ‪‬ﺩ ﻓِﻲ ِﺘﻠﹾ ‪‬‬
‫ﻋﺼ‪‬ﺎ ‪‬ﺒ ٍﺔ ‪‬ﻭ ‪‬ﻫ ‪‬ﻭ ‪‬ﻴ ِ‬
‫ﻋﻠﹶﻰ ِ‬
‫‪‬‬
‫ﺏ‬
‫ﺨﻁﱠـﺎ ِ‬
‫ﻥ ﺍﻝﹾ ﹶ‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ ﺒ‪ ‬‬
‫ل ‪‬‬
‫ﻋﻨﹾ ‪‬ﻪ ‪ .‬ﻭﻗﹶﺎ َ‬
‫ﻙ ‪‬‬
‫ﻱ ﹶﺫِﻝ ‪‬‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ ‪‬ﺭ ِﻭ ‪‬‬
‫ﻥ ‪‬‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ ‪ :‬ﻝِﺎﺒ‪ِ ‬‬
‫ل ‪‬‬
‫ﻀ ‪‬ﻬﻡ‪َ ‬ﺃﱠﻨ ‪‬ﻪ ِﻤﻥ‪ ‬ﹶﻗﻭ‪ِ ‬‬
‫ﺤ ِﻪ ‪ .‬ﻭ ‪‬ﺭﻭ‪‬ﻯ ‪‬ﺒﻌ‪ ‬‬
‫ﺼﺤِﻴ ِ‬
‫ﺍﻝﹾﺤ‪‬ﺎ ِﻜ ‪‬ﻡ ﻓِﻲ ‪‬‬

‫‪٨٧‬‬
‫ﻥ ﺍﻝﻠﱠـ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺴ‪‬ـﻭﹶﻝ ‪‬ﻪ‬
‫ﺠﻠﹰﺎ ِﻝ ‪‬ﻤ ‪‬ﻭ ‪‬ﺩ ِﺓ َﺃﻭ‪ ‬ﹶﻗﺭ‪‬ﺍ ‪‬ﺒ ٍﺔ ‪‬ﺒﻴ‪ ‬ﹶﻨﻬ‪‬ﻤ‪‬ﺎ ﹶﻓ ﹶﻘﺩ‪ ‬ﺨﹶﺎ ‪‬‬
‫ﺸﻴ‪‬ﺌًﺎ ﹶﻓ ‪‬ﻭﻝﱠﻰ ‪‬ﺭ ‪‬‬
‫ﻥ ﹶ‬
‫ﻲ ِﻤﻥ‪َ ‬ﺃﻤ‪ِ ‬ﺭ ﺍﻝﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫ﻋﻨﹾ ‪‬ﻪ " ‪‬ﻤﻥ‪ ‬ﻭِﻝ ‪‬‬
‫ﻲ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻀ‪‬‬‫‪‬ﺭ ِ‬
‫ﻋﻠﹶﻰ ﺍﻝﹾَﺄﻤ‪‬ﺼ‪‬ﺎ ِﺭ ؛ ﻤِـﻥ‪‬‬
‫ﺕ ِﻤﻥ‪ ‬ﹸﻨﻭ‪‬ﺍ ِﺒ ِﻪ ‪‬‬
‫ﻥ ِﻝﻠﹾ ِﻭﻝﹶﺎﻴ‪‬ﺎ ِ‬
‫ﺤﻘﱢﻴ ‪‬‬
‫ﻋﻥ‪ ‬ﺍﻝﹾ ‪‬ﻤﺴ‪ ‬ﹶﺘ ِ‬
‫ﺙ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﺍﻝﹾ ‪‬ﺒﺤ‪ ‬ﹸ‬
‫ﺏ ‪‬‬
‫ﺠ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪ .‬ﹶﻓ ‪‬ﻴ ِ‬
‫ﺠﺏ‪ ‬‬
‫ﻥ " ‪ .‬ﻭ ‪‬ﻫﺫﹶﺍ ﻭ‪‬ﺍ ِ‬
‫ﻭ‪‬ﺍﻝﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫ﺼﻐﹶﺎ ِﺭ ﻭ‪‬ﺍﻝﹾ ِﻜﺒ‪‬ـﺎ ِﺭ‬
‫ﻥ ﻭ‪‬ﺍﻝﹾ ﹸﻘﻀ‪‬ﺎ ِﺓ ‪‬ﻭ ﹶﻨﺤ‪ِ ‬ﻭ ِﻫﻡ‪ ‬ﻭ ِﻤﻥ‪ُ ‬ﺃ ‪‬ﻤﺭ‪‬ﺍ ِﺀ ﺍﻝﹾَﺄﺠ‪‬ﻨﹶﺎ ِﺩ ‪‬ﻭ ‪‬ﻤ ﹶﻘ ‪‬ﺩﻤِﻲ ﺍﻝﹾ ‪‬ﻌﺴ‪‬ﺎ ِﻜ ِﺭ ﺍﻝ ‪‬‬
‫ﺴﻠﹾﻁﹶﺎ ِ‬
‫ﺏ ﺫِﻱ ﺍﻝ ‪‬‬
‫ﻥ ‪‬ﻫﻡ‪ ‬ﹸﻨﻭ‪‬ﺍ ‪‬‬
‫ﺍﻝﹾُﺄ ‪‬ﻤﺭ‪‬ﺍ ِﺀ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ل ﺍﱠﻝﺘِـﻲ‬
‫ﻙ ِﻤﻥ‪ ‬ﺍﻝﹾَﺄﻤ‪‬ﻭ‪‬ﺍ ِ‬
‫ﻏﻴ‪ِ ‬ﺭ ﹶﺫِﻝ ‪‬‬
‫ﺼ ‪‬ﺩﻗﹶﺎﺕِ ‪‬ﻭ ﹶ‬
‫ﺝ ﻭ‪‬ﺍﻝ ‪‬‬
‫ﺨﺭ‪‬ﺍ ِ‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ﹶ‬
‫ﺴﻌ‪‬ﺎ ِﺓ ‪‬‬
‫ﻥ ﻭ‪‬ﺍﻝ ‪‬‬
‫ﺏ ﻭ‪‬ﺍﻝﺸﱠﺎﺩِﻴ ‪‬‬
‫ل ‪ِ :‬ﻤﻥ‪ ‬ﺍﻝﹾ ‪‬ﻭ ‪‬ﺯﺭ‪‬ﺍ ِﺀ ﻭ‪‬ﺍﻝﹾ ﹸﻜﺘﱠﺎ ِ‬
‫‪‬ﻭ ‪‬ﻭﻝﹶﺎ ِﺓ ﺍﻝﹾَﺄﻤ‪‬ﻭ‪‬ﺍ ِ‬
‫ﺼﻠﹶﺎ ِﺓ‬
‫ﻙ ﺇﻝﹶﻰ َﺃ ِﺌﻤ‪‬ـ ِﺔ ﺍﻝـ ‪‬‬
‫ﺠ ‪‬ﺩ ‪‬ﻩ ؛ ‪‬ﻭ ‪‬ﻴﻨﹾﺘﹶﻬِﻲ ﹶﺫِﻝ ‪‬‬
‫ﺢ ‪‬ﻤﻥ‪ ‬ﻴ ِ‬
‫ل َﺃﺼ‪‬ﹶﻠ ‪‬‬
‫ﺏ ‪‬ﻭ ‪‬ﻴﺴ‪ ‬ﹶﺘﻌ‪ِ ‬ﻤ َ‬
‫ﺤ ٍﺩ ِﻤﻥ‪ ‬ﻫ ُﺅﻝﹶﺎ ِﺀ َﺃﻥ‪ ‬ﻴﺴ‪ ‬ﹶﺘﻨِﻴ ‪‬‬
‫ل ﻭ‪‬ﺍ ِ‬
‫ﻋﻠﹶﻰ ﹸﻜ ﱢ‬
‫ﻥ ‪ .‬ﻭ ‪‬‬
‫ِﻝﻠﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫ﺱ‬
‫ل ‪‬ﻭﺤ‪‬ـﺭ‪‬ﺍ ِ‬
‫ﻥ ﺍﻝﹾـَﺄﻤ‪‬ﻭ‪‬ﺍ ِ‬
‫ﻥ ‪‬ﻫﻡ‪ ‬ﺍﻝﹾ ﹸﻘﺼ‪‬ﺎﺩ‪ ‬ﻭﺨﹸـﺯ‪‬ﺍ ِ‬
‫ﻥ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺝ ﻭ‪‬ﺍﻝﹾ ‪‬ﺒ ‪‬ﺭ ِﺩ ﻭ‪‬ﺍﻝﹾ ‪‬ﻌﻴ‪‬ﻭ ِ‬
‫ﻥ ‪‬ﻭُﺃ ‪‬ﻤﺭ‪‬ﺍ ِﺀ ﺍﻝﹾﺤ‪‬ﺎ ‪‬‬
‫ﻥ ﻭ‪‬ﺍﻝﹾ ‪‬ﻤ ‪‬ﻌﱢﻠﻤِﻴ ‪‬‬
‫ﻥ ﻭ‪‬ﺍﻝﹾ ‪‬ﻤﻘﹾ ِﺭﺌِﻴ ‪‬‬
‫ﻭ‪‬ﺍﻝﹾ ‪‬ﻤ َﺅ ﱢﺫﻨِﻴ ‪‬‬
‫ل‬
‫ﻋﺭ‪‬ﻓﹶﺎ ِﺀ ﺍﻝﹾ ﹶﻘﺒ‪‬ﺎ ِﺌ ِ‬
‫ﺼ ﹶﻐﺎ ِﺭ ‪‬ﻭ ‪‬‬
‫ﻥ ﻭ‪‬ﹸﻨ ﹶﻘﺒ‪‬ﺎ ِﺀ ﺍﻝﹾ ‪‬ﻌﺴ‪‬ﺎ ِﻜ ِﺭ ﺍﻝﹾ ِﻜﺒ‪‬ﺎ ِﺭ ﻭ‪‬ﺍﻝ ‪‬‬
‫ﻥ ﻭ‪‬ﺍﻝﹾ ‪‬ﻤﺩ‪‬ﺍ ِﺌ ِ‬
‫ﺤﺼ‪‬ﻭ ِ‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ‪‬‬
‫ﻥ ‪‬‬
‫ﻥ ﻫ‪‬ﻡ‪ ‬ﺍﻝﹾ ‪‬ﺒﻭ‪‬ﺍﺒ‪‬ﻭ ‪‬‬
‫ﻥ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺤﺩ‪‬ﺍﺩِﻴ ‪‬‬
‫ﻥ ﻭ‪‬ﺍﻝﹾ ‪‬‬
‫ﺤﺼ‪‬ﻭ ِ‬
‫ﺍﻝﹾ ‪‬‬
‫ﻥ ِﻤﻥ‪ ‬ﻫ ُﺅﻝﹶـﺎ ِﺀ‬
‫ﺸﻴ‪‬ﺌًﺎ ِﻤﻥ‪َ ‬ﺃﻤ‪ِ ‬ﺭ ﺍﻝﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫ﻲ ﹶ‬
‫ل ‪‬ﻤﻥ‪ ‬ﻭِﻝ ‪‬‬
‫ﻋﻠﹶﻰ ﹸﻜ ﱢ‬
‫ﺏ ‪‬‬
‫ﺠ ‪‬‬
‫ﻥ " ‪ .‬ﹶﻓ ‪‬ﻴ ِ‬
‫ﻥ ‪‬ﻫﻡ‪ " ‬ﺍﻝ ‪‬ﺩﻫ‪‬ﺎﻗِﻴ ‪‬‬
‫ﻕ ‪‬ﻭ ‪‬ﺭ َﺅﺴ‪‬ﺎ ِﺀ ﺍﻝﹾ ﹸﻘﺭ‪‬ﻯ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻭ‪‬ﺍﻝﹾَﺄﺴ‪‬ﻭ‪‬ﺍ ِ‬
‫ﺏ ﺍﻝﹾ ِﻭﻝﹶﺎ ‪‬ﻴ ﹶﺔ َﺃﻭ‪‬‬
‫ﻁﹶﻠ ‪‬‬
‫ل ِﻝ ﹶﻜﻭ‪ِ ‬ﻨ ِﻪ ﹶ‬
‫ﺠَ‬‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭﻝﹶﺎ ‪‬ﻴ ﹶﻘ ‪‬ﺩ ‪‬ﻡ ﺍﻝ ‪‬ﺭ ‪‬‬
‫ﺢ ‪‬ﻤﻥ‪ ‬ﻴﻘﹾ ِﺩ ‪‬ﺭ ‪‬‬
‫ﻀ ٍﻊ َﺃﺼ‪‬ﹶﻠ ‪‬‬
‫ل ‪‬ﻤﻭ‪ِ ‬‬
‫ﺕ ‪‬ﻴ ِﺩ ِﻩ ﻓِﻲ ﹸﻜ ﱢ‬
‫ل ﻓِﻴﻤ‪‬ﺎ ﹶﺘﺤ‪ ‬ﹶ‬
‫ﻏﻴ‪ِ ‬ﺭ ِﻫﻡ‪َ ‬ﺃﻥ‪ ‬ﻴﺴ‪ ‬ﹶﺘﻌ‪ِ ‬ﻤ َ‬
‫‪‬ﻭ ﹶ‬
‫ﺨﻠﹸﻭﺍ‬
‫ﻥ ﹶﻗﻭ‪‬ﻤ‪‬ﺎ ‪‬ﺩ ﹶ‬
‫ﺴﱠﻠ ‪‬ﻡ } َﺃ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻲ ‪‬‬
‫ﻋﻥ‪ ‬ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﺢ ‪‬‬
‫ﺼﺤِﻴ ِ‬
‫ﻥ ﻓِﻲ ﺍﻝ ‪‬‬
‫ﺴ ‪‬ﺒﺒ‪‬ﺎ ِﻝﻠﹾ ‪‬ﻤﻨﹾ ِﻊ ؛ ﹶﻓِﺈ ‪‬‬
‫ﻙ ‪‬‬
‫ﻥ ﹶﺫِﻝ ‪‬‬
‫ﺏ ؛ ‪‬ﺒلْ ‪‬ﻴﻜﹸﻭ ‪‬‬
‫ﻁﹶﻠ ِ‬
‫ﻕ ﻓِﻲ ﺍﻝ ﱠ‬
‫ﺴ ‪‬ﺒ ﹶ‬
‫‪‬‬
‫ﻥ‬
‫ﻋﺒ‪ ‬ﺩ ﺍﻝ ‪‬ﺭﺤ‪ ‬ﻤ ِ‬
‫ﺴ ‪‬ﻤ ‪‬ﺭ ﹶﺓ ‪ :‬ﻴ‪‬ﺎ ‪‬‬
‫ﻥ ‪‬‬
‫ﻥ ﺒ‪ِ ‬‬
‫ل ِﻝ ‪‬ﻌﺒ‪ِ ‬ﺩ ﺍﻝ ‪‬ﺭﺤ‪ ‬ﻤ ِ‬
‫ﻁﹶﻠ ‪‬ﺒ ‪‬ﻪ { ‪ } .‬ﻭﻗﹶﺎ َ‬
‫ل ‪ :‬ﺇﻨﱠﺎ ﻝﹶﺎ ﹸﻨ ‪‬ﻭﻝﱢﻲ َﺃﻤ‪ ‬ﺭﻨﹶﺎ ‪‬ﻫﺫﹶﺍ ‪‬ﻤﻥ‪ ‬ﹶ‬
‫ﺴَﺄﻝﹸﻭ ‪‬ﻩ ِﻭﻝﹶﺎ ‪‬ﻴ ﹰﺔ ؛ ﹶﻓﻘﹶﺎ َ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﹶﻓ ‪‬‬
‫‪‬‬
‫ﻋﻥ‪ ‬ﻤﺴ‪َ‬ﺄﹶﻝ ٍﺔ ‪‬ﻭ ِﻜﻠﹾﺕ ﺇﹶﻝﻴ‪‬ﻬ‪‬ﺎ { َﺃﺨﹾ ‪‬ﺭﺠ‪‬ﺎ ‪‬ﻩ‬
‫ﻋﹶﻠﻴ‪‬ﻬ‪‬ﺎ ؛ ‪‬ﻭِﺇﻥ‪ ‬ﺃُﻋ‪‬ﻁِﻴﺘﻬ‪‬ﺎ ‪‬‬
‫ﻋﻨﹾﺕ ‪‬‬
‫ﻏﻴ‪ِ ‬ﺭ ‪‬ﻤﺴ‪َ‬ﺄﹶﻝ ٍﺔ ُﺃ ِ‬
‫ﻝﹶﺎ ﹶﺘﺴ‪َ‬ﺄلْ ﺍﻝﹾِﺈﻤ‪‬ﺎ ‪‬ﺭ ﹶﺓ ﹶﻓِﺈﻨﱠﻙ ﺇﻥ‪ُ ‬ﺃﻋ‪‬ﻁِﻴﺘﻬ‪‬ﺎ ﻤِﻥ‪ ‬ﹶ‬
‫ل ﺇﹶﻝﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬ﻤﻥ‪ ‬ﹶﻝﻡ‪ ‬ﻴﻁﹾﹸﻠﺏ‪ ‬ﺍﻝﹾﻘﹶـﻀ‪‬ﺎ ‪‬ﺀ‬
‫ﻋﹶﻠﻴ‪‬ﻪِ ‪‬ﻭ ِﻜ َ‬
‫ﻥ ‪‬‬
‫ﺏ ﺍﻝﹾ ﹶﻘﻀ‪‬ﺎ ‪‬ﺀ ﻭ‪‬ﺍﺴ‪ ‬ﹶﺘﻌ‪‬ﺎ ‪‬‬
‫ﻁﹶﻠ ‪‬‬
‫ﺴﱠﻠ ‪‬ﻡ } ‪‬ﻤﻥ‪ ‬ﹶ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ل ‪‬‬
‫ﻥ ‪‬ﻭﻗﹶﺎ َ‬
‫ﺤﻴ‪ِ ‬‬
‫ﺼﺤِﻴ ‪‬‬
‫ﻓِﻲ ﺍﻝ ‪‬‬
‫ﻏﻴ‪‬ـ ِﺭ ِﻩ‬
‫ﺢ ﺇﻝﹶﻰ ﹶ‬
‫ﻕ ﺍﻝﹾَﺄﺼ‪‬ﹶﻠ ِ‬
‫ﺤﱢ‬
‫ﻋﻥ‪ ‬ﺍﻝﹾَﺄ ‪‬‬
‫ﻋ ‪‬ﺩلَ ‪‬‬
‫ﻥ ‪ .‬ﹶﻓِﺈﻥ‪ ‬‬
‫ﺴ ﹶﻨ ‪‬‬
‫ل ﺍﻝ ‪‬‬
‫ﺴ ‪‬ﺩ ‪‬ﺩ ‪‬ﻩ { ‪ .‬ﺭﻭ‪‬ﺍ ‪‬ﻩ َﺃﻫ‪ُ ‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻤﹶﻠﻜﹰﺎ ‪‬ﻴ ‪‬‬
‫ل ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ؛ َﺃﻨﹾ ‪‬ﺯ َ‬
‫‪‬ﻭﹶﻝﻡ‪ ‬ﻴﺴ‪ ‬ﹶﺘ ِﻌﻥ‪ ‬‬
‫ﺱ ‪ :‬ﻜﹶﺎﻝﹾ ‪‬ﻌ ‪‬ﺭ ِﺒﻴ‪‬ـ ِﺔ‬
‫ﻁﺭِﻴﻘﹶـ ٍﺔ َﺃﻭ‪ ‬ﺠِـﻨﹾ ٍ‬
‫ﺏ َﺃﻭ‪ ‬ﹶ‬
‫ﺼﺩ‪‬ﺍ ﹶﻗ ٍﺔ َﺃﻭ‪ ‬ﻤﺭ‪‬ﺍ ﹶﻓ ﹶﻘ ٍﺔ ﻓِﻲ ‪‬ﺒﹶﻠ ٍﺩ َﺃﻭ‪ ‬ﻤ‪‬ـﺫﹾ ‪‬ﻫ ٍ‬
‫ﻋﺘﹶﺎ ﹶﻗ ٍﺔ َﺃﻭ‪ ‬‬
‫ل ﹶﻗﺭ‪‬ﺍ ‪‬ﺒ ٍﺔ ‪‬ﺒﻴ‪ ‬ﹶﻨ ‪‬ﻬﻤ‪‬ﺎ َﺃﻭ‪ ‬ﻭﻝﹶﺎ ِﺀ ‪‬‬
‫ِﻝَﺄﺠ‪ِ ‬‬
‫ﻥ‬
‫ﻀ ﹶﻐ ِ‬
‫ﺏ َﺃﻭ‪ِ ‬ﻝ ‪‬‬
‫ﻙ ِﻤﻥ‪ ‬ﺍﻝﹾَﺄﺴ‪‬ﺒ‪‬ﺎ ِ‬
‫ﻏﻴ‪ِ ‬ﺭ ﹶﺫِﻝ ‪‬‬
‫ل َﺃﻭ‪ ‬ﻤﻨﹾ ﹶﻔ ‪‬ﻌ ٍﺔ ؛ َﺃﻭ‪ ‬ﹶ‬
‫ﺨ ﹸﺫﻫ‪‬ﺎ ِﻤﻨﹾ ‪‬ﻪ ِﻤﻥ‪ ‬ﻤ‪‬ﺎ ٍ‬
‫ﺴ‪‬ﻴ ِﺔ ﻭ‪‬ﺍﻝﱡﺘﺭ‪ِ ‬ﻜ‪‬ﻴ ِﺔ ﻭ‪‬ﺍﻝﺭ‪‬ﻭ ِﻤ‪‬ﻴ ِﺔ ؛ َﺃﻭ‪ ‬ﹶﻝ ِﺭﺸﹾ ‪‬ﻭ ٍﺓ ‪‬ﻴﺄْ ﹸ‬
‫ﻭ‪‬ﺍﻝﹾﻔﹶﺎ ِﺭ ِ‬
‫ﻋﻨﹾ ‪‬ﻪ ﻓِﻲ ﹶﻗﻭ‪‬ﻝﻪ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ }‬
‫ﻲ ‪‬‬
‫ل ﻓِﻴﻤ‪‬ﺎ ﹸﻨ ِﻬ ‪‬‬
‫ﺨَ‬‫ﻥ ‪‬ﻭ ‪‬ﺩ ﹶ‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺴ‪‬ﻭﹶﻝ ‪‬ﻪ ﻭ‪‬ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﻋﺩ‪‬ﺍ ‪‬ﻭ ٍﺓ ‪‬ﺒﻴ‪ ‬ﹶﻨ ‪‬ﻬﻤ‪‬ﺎ ؛ ﹶﻓ ﹶﻘﺩ‪ ‬ﺨﹶﺎ ‪‬‬
‫ﻕ َﺃﻭ‪ ‬‬
‫ﺤﱢ‬
‫ﻋﻠﹶﻰ ﺍﻝﹾَﺄ ‪‬‬
‫ﻓِﻲ ﹶﻗﻠﹾ ِﺒ ِﻪ ‪‬‬
‫ل ‪ } :‬ﻭ‪‬ﺍﻋ‪‬ﹶﻠﻤ‪‬ﻭﺍ َﺃﱠﻨ ‪‬ﻤﺎ َﺃﻤ‪‬ـﻭ‪‬ﺍﹸﻝ ﹸﻜﻡ‪‬‬
‫ﻥ { ﹸﺜ ‪‬ﻡ ﻗﹶﺎ َ‬
‫ل ‪‬ﻭ ﹶﺘﺨﹸﻭﻨﹸﻭﺍ َﺃﻤ‪‬ﺎﻨﹶﺎ ِﺘ ﹸﻜﻡ‪ ‬ﻭَﺃﻨﹾﹸﺘﻡ‪ ‬ﹶﺘﻌ‪‬ﹶﻠﻤ‪‬ﻭ ‪‬‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭﺍ ﻝﹶﺎ ﹶﺘﺨﹸﻭﻨﹸﻭﺍ ﺍﻝﱠﻠ ‪‬ﻪ ﻭ‪‬ﺍﻝ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﻴ‪‬ﺎ َﺃ‪‬ﻴﻬ‪‬ﺎ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺕ َﺃﻭ‪‬‬
‫ﺽ ﺍﻝﹾ ِﻭﻝﹶﺎﻴ‪‬ـﺎ ِ‬
‫ﺤ‪‬ﺒ ِﻪ ِﻝ ‪‬ﻭﹶﻝ ِﺩ ِﻩ َﺃﻭ‪ِ ‬ﻝ ‪‬ﻌﺘِﻴ ِﻘ ِﻪ ﹶﻗﺩ‪ ‬ﻴﺅْ ِﺜ ‪‬ﺭ ‪‬ﻩ ﻓِﻲ ‪‬ﺒﻌ‪ِ ‬‬
‫ل ِﻝ ‪‬‬
‫ﺠَ‬‫ﻥ ﺍﻝﺭ‪ ‬‬
‫ﻋﻅِﻴﻡ‪ . { ‬ﹶﻓِﺈ ‪‬‬
‫ﻋﻨﹾ ‪‬ﺩ ‪‬ﻩ َﺃﺠ‪‬ﺭ‪ ‬‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ِ‬
‫‪‬ﻭَﺃﻭ‪‬ﻝﹶﺎ ‪‬ﺩ ﹸﻜﻡ‪ِ ‬ﻓﺘﹾ ﹶﻨﺔﹲ ‪‬ﻭَﺃ ‪‬‬
‫ﺤ ﱡﻘ ‪‬ﻪ َﺃﻭ‪‬‬
‫ﻅ ِﻪ ؛ ِﺒَﺄﺨﹾ ِﺫ ﻤ‪‬ﺎ ﻝﹶﺎ ‪‬ﻴﺴ‪ ‬ﹶﺘ ِ‬
‫ﺤﻔﹾ ِ‬
‫ﻙ ﹶﻗﺩ‪ ‬ﻴﺅْ ِﺜ ‪‬ﺭ ‪‬ﻩ ِﺯﻴ‪‬ﺎ ‪‬ﺩ ﹰﺓ ﻓِﻲ ﻤ‪‬ﺎِﻝ ِﻪ َﺃﻭ‪ِ ‬‬
‫ﻥ َﺃﻤ‪‬ﺎ ﹶﻨ ﹶﺘ ‪‬ﻪ ؛ ‪‬ﻭ ﹶﻜ ﹶﺫِﻝ ‪‬‬
‫ﻥ ﹶﻗﺩ‪ ‬ﺨﹶﺎ ‪‬‬
‫ﺤﻘﱡ ‪‬ﻪ ؛ ﹶﻓ ‪‬ﻴﻜﹸﻭ ‪‬‬
‫‪‬ﻴﻌ‪‬ﻁِﻴ ِﻪ ﻤ‪‬ﺎ ﻝﹶﺎ ‪‬ﻴﺴ‪ ‬ﹶﺘ ِ‬
‫ﻱ ِﻝﻠﹾَﺄﻤ‪‬ﺎ ﹶﻨ ِﺔ ﻤ‪‬ـ ‪‬ﻊ‬
‫ﻥ ﺍﻝﹾ ‪‬ﻤ َﺅ ‪‬ﺩ ‪‬‬
‫ﻥ َﺃﻤ‪‬ﺎ ﹶﻨ ﹶﺘ ‪‬ﻪ ‪ .‬ﹸﺜ ‪‬ﻡ ﺇ ‪‬‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺴ‪‬ﻭﹶﻝ ‪‬ﻪ ‪‬ﻭﺨﹶﺎ ‪‬‬
‫ﻥ ﹶﻗﺩ‪ ‬ﺨﹶﺎ ‪‬‬
‫ﺕ ‪ .‬ﹶﻓ ‪‬ﻴﻜﹸﻭ ‪‬‬
‫ﺽ ﺍﻝﹾ ِﻭﻝﹶﺎﻴ‪‬ﺎ ِ‬
‫‪‬ﻤﺤ‪‬ﺎﺒ‪‬ﺎ ِﺓ ‪‬ﻤﻥ‪ ‬ﻴﺩ‪‬ﺍ ِﻫﹸﻨ ‪‬ﻪ ﻓِﻲ ‪‬ﺒﻌ‪ِ ‬‬
‫ﺏ‬
‫ل َﺃﻫ‪‬ﹶﻠ ‪‬ﻪ ‪‬ﻭﻴ‪‬ـﺫﹾ ِﻫ ‪‬‬
‫ﺽ ﹶﻗﺼ‪‬ﺩِ ِﻩ ﹶﻓ ‪‬ﻴ ِﺫ ﱡ‬
‫ﻅ ‪‬ﻪ ﻓِﻲ َﺃﻫ‪ِ‬ﻠ ِﻪ ‪‬ﻭﻤ‪‬ﺎِﻝ ِﻪ ‪‬ﺒﻌ‪ ‬ﺩ ‪‬ﻩ ﻭ‪‬ﺍﻝﹾﻤ‪‬ﻁِﻴ ‪‬ﻊ ِﻝ ‪‬ﻬﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﻴﻌ‪‬ﺎ ِﻗ ‪‬ﺒ ‪‬ﻪ ﺍﻝﱠﻠ ‪‬ﻪ ِﺒ ﹶﻨﻘِﻴ ِ‬
‫‪‬ﻤﺨﹶﺎﹶﻝ ﹶﻔ ِﺔ ‪‬ﻫﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﻴ ﹶﺜ‪‬ﺒﹸﺘ ‪‬ﻪ ﺍﻝﱠﻠ ‪‬ﻪ ﹶﻓ ‪‬ﻴﺤ‪ ‬ﹶﻔ ﹸ‬
‫ل‬
‫ﻙ ﹶﻓﻘﹶﺎ َ‬
‫ﻋﻤ‪‬ﺎ َﺃﺩ‪ ‬ﺭ ‪‬‬
‫ﺤ ‪‬ﺩ ﹶﺜ ‪‬ﻪ ‪‬‬
‫ﺽ ﺍﻝﹾ ‪‬ﻌﹶﻠﻤ‪‬ﺎﺀِ َﺃﻥ‪ ‬ﻴ ‪‬‬
‫ل ‪‬ﺒﻌ‪ ‬‬
‫ﺴَﺄ َ‬
‫ﺱ ‪‬‬
‫ﺨﹶﻠﻔﹶﺎ ِﺀ ‪‬ﺒﻨِﻲ ﺍﻝﹾ ‪‬ﻌﺒ‪‬ﺎ ِ‬
‫ﺽ ﹸ‬
‫ﻥ ‪‬ﺒﻌ‪ ‬‬
‫ﺤﻜﹶﺎ ‪‬ﻴ ﹸﺔ ﺍﻝﹾ ‪‬ﻤﺸﹾﻬ‪‬ﻭ ‪‬ﺭ ﹸﺓ ؛ َﺃ ‪‬‬
‫ﻙ ﺍﻝﹾ ِ‬
‫ﻤ‪‬ﺎﹶﻝ ‪‬ﻪ ‪ .‬ﻭﻓِﻲ ﹶﺫِﻝ ‪‬‬
‫ل ‪‬ﻭ ﹶﺘ ‪‬ﺭﻜﹾﺘﻬﻡ‪ ‬ﹸﻓ ﹶﻘﺭ‪‬ﺍ ‪‬ﺀ ﻝﹶـﺎ‬
‫ﻥ َﺃﻗﹾ ﹶﻔﺭ‪‬ﺕ َﺃﻓﹾﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﺒﻨِﻴﻙ ِﻤﻥ‪ ‬ﻫﺫﹶﺍ ﺍﻝﹾﻤ‪‬ﺎ ِ‬
‫ل ﹶﻝ ‪‬ﻪ ‪ :‬ﻴ‪‬ﺎ َﺃﻤِﻴ ‪‬ﺭ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﹾ ‪‬ﻌﺯِﻴ ِﺯ ؛ ﻗِﻴ َ‬
‫ﻥ ‪‬‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ ﺒ‪ ‬‬
‫‪َ :‬ﺃﺩ‪ ‬ﺭﻜﹾﺕ ‪‬‬
‫ﺱ ﻓِﻴ ِﻬﻡ‪ ‬ﺒ‪‬ﺎِﻝﻎﹲ‬
‫ﺸ ‪‬ﺭ ﹶﺫ ﹶﻜﺭ‪‬ﺍ ﹶﻝﻴ‪ ‬‬
‫ﻋﹶ‬
‫ﺨﻠﹸﻭ ‪‬ﻫﻡ‪ ‬؛ ‪‬ﻭﻫ‪‬ﻡ‪ِ ‬ﺒﻀ‪ ‬ﻌ ﹶﺔ ‪‬‬
‫ﻲ ؛ ﹶﻓَﺄﺩ‪ ‬ﹶ‬
‫ﻋﹶﻠ ‪‬‬
‫ﺨﻠﹸﻭ ‪‬ﻫﻡ‪ ‬‬
‫ل ‪َ :‬ﺃﺩ‪ِ ‬‬
‫ﺽ ‪‬ﻤﻭ‪ِ ‬ﺘ ِﻪ ‪ -‬ﹶﻓﻘﹶﺎ َ‬
‫ﻥ ﻓِﻲ ‪‬ﻤ ‪‬ﺭ ِ‬
‫ﺸﻲ‪ ‬ﺀ ﹶﻝ ‪‬ﻬﻡ‪ - ‬ﻭﻜﹶﺎ ‪‬‬
‫ﹶ‬
‫ﺱ‬
‫ل ﺍﻝﻨﱠـﺎ ِ‬
‫ﺤﻘ‪‬ﺎ ‪‬ﻫ ‪‬ﻭ ﹶﻝ ﹸﻜﻡ‪ ‬ﻭﹶﻝﻡ‪َ ‬ﺃ ﹸﻜﻥ‪ِ ‬ﺒﹶﺎﱠﻝﺫِﻱ ﺁﺨﹸـ ﹸﺫ َﺃﻤ‪‬ـﻭ‪‬ﺍ َ‬
‫ل ﹶﻝ ‪‬ﻬﻡ‪ : ‬ﻴ‪‬ﺎ ‪‬ﺒ ِﻨﻲ‪ ‬ﻭﺍﹶﻝﱠﻠ ِﻪ ﻤ‪‬ﺎ ‪‬ﻤ ﹶﻨﻌ‪‬ﹸﺘ ﹸﻜﻡ‪ ‬‬
‫ﻋﻴ‪‬ﻨﹶﺎ ‪‬ﻩ ﹸﺜ ‪‬ﻡ ﻗﹶﺎ َ‬
‫ﹶﻓﹶﻠﻤ‪‬ﺎ ﺭ‪‬ﺁ ‪‬ﻫﻡ‪ ‬ﹶﺫ ‪‬ﺭ ﹶﻓﺕﹾ ‪‬‬
‫ﻑ ﻝﹶـ ‪‬ﻪ ﻤ‪‬ـﺎ‬
‫ﺨﱢﻠ ﹸ‬
‫ﺢ ﹶﻓﻠﹶﺎ ُﺃ ﹶ‬
‫ﻏﻴ‪ ‬ﺭ ﺼ‪‬ﺎِﻝ ٍ‬
‫ﻥ ؛ ‪‬ﻭِﺇﻤ‪‬ﺎ ﹶ‬
‫ﻥ ‪ :‬ﺇﻤ‪‬ﺎ ﺼ‪‬ﺎِﻝﺢ‪ ‬ﹶﻓﺎﹶﻝﱠﻠ ‪‬ﻪ ‪‬ﻴ ﹶﺘ ‪‬ﻭﻝﱠﻰ ﺍﻝﺼ‪‬ﺎِﻝﺤِﻴ ‪‬‬
‫ﺠﹶﻠﻴ‪ِ ‬‬
‫ﺤ ‪‬ﺩ ‪‬ﺭ ‪‬‬
‫ﹶﻓَﺄﺩ‪ ‬ﹶﻓ ‪‬ﻌﻬ‪‬ﺎ ﺇﹶﻝﻴ‪ ‬ﹸﻜﻡ‪ ‬؛ ‪‬ﻭِﺇﱠﻨﻤ‪‬ﺎ َﺃﻨﹾﹸﺘﻡ‪َ ‬ﺃ ‪‬‬
‫ل ﺍﻝﻠﱠـ ِﻪ ؛‬
‫ﺴﺒِﻴ ِ‬
‫ﺱ ﻓِﻲ ‪‬‬
‫ﻋﻠﹶﻰ ﻤِﺎ َﺌ ِﺔ ﹶﻓ ‪‬ﺭ ٍ‬
‫ل ‪‬‬
‫ﺤ ‪‬ﻤ َ‬
‫ﺽ ‪‬ﺒﻨِﻴ ِﻪ ‪‬‬
‫ل ‪ :‬ﹶﻓﹶﻠ ﹶﻘﺩ‪ ‬ﺭَﺃﻴ‪‬ﺕ ‪‬ﺒﻌ‪ ‬‬
‫ﻋﻨﱢﻲ ‪ .‬ﻗﹶﺎ َ‬
‫ﺼ ‪‬ﻴ ِﺔ ﺍﻝﱠﻠ ِﻪ ﻗﹸﻭﻤ‪‬ﻭﺍ ‪‬‬
‫ﻋﻠﹶﻰ ‪‬ﻤﻌ‪ِ ‬‬
‫ﻥ ِﺒ ِﻪ ‪‬‬
‫‪‬ﻴﺴ‪ ‬ﹶﺘﻌِﻴ ‪‬‬
‫ﻙ ﺇﹶﻝﻰ َﺃﻗﹾﺼ‪‬ﻰ‬
‫ﻕ ِﺒﻠﹶﺎ ِﺩ ﺍﻝﱡﺘﺭ‪ِ ‬‬
‫ﻥ ِﻤﻥ‪َ ‬ﺃﻗﹾﺼ‪‬ﻰ ﺍﻝﹾ ‪‬ﻤﺸﹾ ِﺭ ِ‬
‫ﺨﻠِﻴ ﹶﻔ ﹸﺔ ﺍﻝﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫ﻥ ﹶ‬
‫ﻋﹶﻠﻴ‪‬ﻬ‪‬ﺎ ‪ .‬ﹸﻗﻠﹾﺕ ‪ :‬ﻫﺫﹶﺍ ‪‬ﻭ ﹶﻗﺩ‪ ‬ﻜﹶﺎ ‪‬‬
‫‪‬ﻴﻌ‪‬ﻨِﻲ َﺃﻋ‪‬ﻁﹶﺎﻫ‪‬ﺎ ﹶﻝ ِﻤﻥ‪ ‬ﻴﻐﹾﺯ‪‬ﻭ ‪‬‬
‫ﻥ‬
‫ﺼ ِﻡ ﻜﻁﺭﺴﻭﺱ ‪‬ﻭ ﹶﻨﺤ‪ِ ‬ﻭﻫ‪‬ﺎ ﺇﻝﹶﻰ َﺃﻗﹾﺼ‪‬ﻰ ﺍﻝﹾ ‪‬ﻴ ‪‬ﻤ ِ‬
‫ﺹ ‪‬ﻭﹸﺜﻐﹸﻭ ِﺭ ﺍﻝﺸﱠﺎ ِﻡ ﻭ‪‬ﺍﻝﹾ ‪‬ﻌﻭ‪‬ﺍ ِ‬
‫ﺠﺯ‪‬ﺍ ِﺌ ِﺭ ﹸﻗﺒ‪ ‬ﺭ ‪‬‬
‫ﻏﻴ‪ِ ‬ﺭﻫ‪‬ﺎ ‪‬ﻭﻤِﻥ‪ ‬‬
‫ﺱ ‪‬ﻭ ﹶ‬
‫ﺏ ِﺒﻠﹶﺎ ِﺩ ﺍﻝﹾَﺄﻨﹾ ‪‬ﺩﹸﻝ ِ‬
‫ﺍﻝﹾ ‪‬ﻤﻐﹾ ِﺭ ِ‬
‫ﺽ‬
‫ﻀﺭ‪‬ﺕ ‪‬ﺒﻌ‪‬ـ ‪‬‬
‫ﺤ ‪‬‬
‫ل ‪‬ﻭ ‪‬‬
‫ﻥ ِﺩﺭ‪ ‬ﻫﻤ‪‬ﺎ ‪ -‬ﻗﹶﺎ َ‬
‫ﻋﺸﹾﺭِﻴ ‪‬‬
‫ل ِﻤﻥ‪ِ ‬‬
‫ل ‪َ :‬ﺃ ﹶﻗ ﱡ‬
‫ﺸﻴ‪‬ﺌًﺎ ‪‬ﻴﺴِﻴﺭ‪‬ﺍ ‪‬ﻴﻘﹶﺎ ُ‬
‫ﺤﺩ‪ِ ‬ﻤﻥ‪َ ‬ﺃﻭ‪‬ﻝﹶﺎﺩِ ِﻩ ِﻤﻥ‪ ‬ﹶﺘ ِﺭ ﹶﻜ ِﺘ ِﻪ ﹶ‬
‫ل ﻭ‪‬ﺍ ِ‬
‫ﺨ ﹶﺫ ﹸﻜ ﱡ‬
‫‪ .‬ﻭِﺇﱠﻨﻤ‪‬ﺎ َﺃ ﹶ‬
‫ﺱ ‪َ -‬ﺃﻱ‪‬‬
‫ﻑ ﺍﻝﻨﱠﺎ ‪‬‬
‫ﻀ ‪‬ﻬﻡ‪ ‬ﻴ ﹶﺘ ﹶﻜ ﱠﻔ ﹸ‬
‫ﻑ ﺩِﻴﻨﹶﺎ ٍﺭ ؛ ‪‬ﻭﹶﻝ ﹶﻘﺩ‪ ‬ﺭَﺃﻴ‪‬ﺕ ‪‬ﺒﻌ‪ ‬‬
‫ﺴﹼﺘﻤِﺎ َﺌ ِﺔ َﺃﻝﹾ ِ‬
‫ﺤ ٍﺩ ِﻤﻨﹾ ‪‬ﻬﻡ‪ِ ‬‬
‫ل ﻭ‪‬ﺍ ِ‬
‫ﺨ ﹶﺫ ﹸﻜ ﱡ‬
‫ﺴ ‪‬ﻡ ﹶﺘ ِﺭ ﹶﻜ ﹶﺘ ‪‬ﻪ ‪‬ﺒﻨﹸﻭ ‪‬ﻩ ﹶﻓَﺄ ﹶ‬
‫ﺨﹶﻠﻔﹶﺎ ِﺀ ‪‬ﻭ ﹶﻗﺩ‪ ‬ﺍﻗﹾ ﹶﺘ ‪‬‬
‫ﺍﻝﹾ ﹸ‬
‫ﻋﺒ‪ ‬ﺭﺓﹲ‬
‫ﻋﻤ‪‬ﺎ ﹶﻗﺒ‪‬ﹶﻠ ‪‬ﻪ ؛ ﻤ‪‬ﺎ ﻓِﻴ ِﻪ ِ‬
‫ﻋ ِﺔ ‪‬‬
‫ﻥ ﻭ‪‬ﺍﻝﹾ ‪‬ﻤﺴ‪‬ﻤ‪‬ﻭ ‪‬‬
‫ﺕ ﻭ‪‬ﺍﻝﹾ ‪‬ﻭﻗﹶﺎ ِﺌ ِﻊ ﺍﻝﹾ ‪‬ﻤﺸﹶﺎ ‪‬ﻫ ‪‬ﺩ ِﺓ ﻓِﻲ ﺍﻝ ‪‬ﺯﻤ‪‬ﺎ ِ‬
‫ﺤﻜﹶﺎﻴ‪‬ﺎ ِ‬
‫ﺏ ِﻤﻥ‪ ‬ﺍﻝﹾ ِ‬
‫‪‬ﻴﺴ‪َ‬ﺄﹸﻝ ‪‬ﻬﻡ‪ِ ‬ﺒ ﹶﻜ ﱢﻔ ِﻪ ‪ -‬ﻭﻓِﻲ ‪‬ﻫ ﹶﺫﺍ ﺍﻝﹾﺒ‪‬ﺎ ِ‬
‫ﻀ ‪‬ﻊ ‪:‬‬
‫ﺏ َﺃﺩ‪‬ﺍ ُﺅﻫ‪‬ﺎ ﻓِﻲ ‪‬ﻤﻭ‪‬ﺍ ِ‬
‫ﺠ ‪‬‬
‫ﻥ ﺍﻝﹾ ِﻭﻝﹶﺎ ‪‬ﻴ ِﺔ َﺃﻤ‪‬ﺎ ﹶﻨﺔﹲ ‪‬ﻴ ِ‬
‫ﻋﻠﹶﻰ َﺃ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭﺴ‪‬ﱠﻠ ‪‬ﻡ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﺴﱠﻨ ﹸﺔ ‪‬ﺭﺴ‪‬ﻭ ِ‬
‫ﺏ ‪ .‬ﻭ ﹶﻗﺩ‪ ‬ﺩﻝﱠﺕﹾ ‪‬‬
‫ل ﺫِﻱ ﹸﻝ ‪‬‬
‫ِﻝ ﹸﻜ ﱢ‬

‫‪٨٨‬‬
‫ﺨﺯ‪‬ﻱ‪ ‬ﻭ ﹶﻨﺩ‪‬ﺍ ‪‬ﻤﺔﹲ ﺇﻝﱠـﺎ‬
‫ﻋﻨﹾ ‪‬ﻪ ﻓِﻲ ﺍﻝﹾِﺈﻤ‪‬ﺎ ‪‬ﺭ ِﺓ ‪ :‬ﺇﱠﻨﻬ‪‬ﺎ َﺃﻤ‪‬ﺎ ﹶﻨﺔﹲ ‪‬ﻭِﺇﱠﻨﻬ‪‬ﺎ ‪‬ﻴﻭ‪ ‬ﻡ ﺍﻝﹾ ِﻘﻴ‪‬ﺎ ‪‬ﻤ ِﺔ ِ‬
‫ﻲ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻀ‪‬‬‫ل } ﹶﻗﻭ‪ِ‬ﻝ ِﻪ ِﻝَﺄﺒِﻲ ﹶﺫ ‪‬ﺭ ‪‬ﺭ ِ‬
‫ل ﻤ‪‬ﺎ ﹶﺘ ﹶﻘ ‪‬ﺩ ‪‬ﻡ ‪‬ﻭ ِﻤﺜﹾ َ‬
‫ِﻤﺜﹾ َ‬
‫ﻲ ﺍﻝﱠﻠ ‪‬ﻪ‬
‫ﻀ‪‬‬‫ﻋﻥ‪َ ‬ﺃﺒِﻲ ‪‬ﻫ ‪‬ﺭﻴ‪ ‬ﺭ ﹶﺓ ‪‬ﺭ ِ‬
‫ﺤ ِﻪ ‪‬‬
‫ﺼﺤِﻴ ِ‬
‫ﻱ ﻓِﻲ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﻓِﻴﻬ‪‬ﺎ { ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﻤﺴ‪ِ‬ﻠﻡ‪ . ‬ﻭ ‪‬ﺭﻭ‪‬ﻯ ﺍﻝﹾ ‪‬ﺒﺨﹶﺎ ِﺭ ‪‬‬
‫ﺤ ﱢﻘﻬ‪‬ﺎ ‪‬ﻭَﺃﺩ‪‬ﻯ ﺍﱠﻝﺫِﻱ ‪‬‬
‫ﺨ ﹶﺫﻫ‪‬ﺎ ِﺒ ‪‬‬
‫‪‬ﻤﻥ‪َ ‬ﺃ ﹶ‬
‫ل ﺍﻝﻠﱠـ ِﻪ ‪ :‬ﻭﻤ‪‬ـﺎ‬
‫ل ﻴ‪‬ﺎ ‪‬ﺭﺴ‪‬ـﻭ َ‬
‫ﻋ ﹶﺔ ‪ .‬ﻗِﻴ َ‬
‫ﻅﺭ‪ ‬ﺍﻝﺴ‪‬ﺎ ‪‬‬
‫ﻀ‪‬ﻴ ‪‬ﻌﺕﹾ ﺍﻝﹾَﺄﻤ‪‬ﺎ ﹶﻨ ﹸﺔ ﻓﹶﺎﻨﹾ ﹶﺘ ِ‬
‫ل ‪ } :‬ﺇﺫﹶﺍ ‪‬‬
‫ﺴﱠﻠ ‪‬ﻡ ﻗﹶﺎ َ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻲ ‪‬‬
‫ﻥ ﺍﻝﻨﱠ ِﺒ ‪‬‬
‫ﻋﻨﹾ ‪‬ﻪ َﺃ ‪‬‬
‫‪‬‬
‫ﻥ‬
‫ﻋﻠﹶﻰ ‪‬ﻤﻌ‪‬ﻨﹶﻰ ‪‬ﻫﺫﹶﺍ ؛ ﻓﹶـِﺈ ‪‬‬
‫ﻥ ‪‬‬
‫ﻋ ﹶﺔ { ‪ .‬ﻭ ﹶﻗﺩ‪َ ‬ﺃﺠ‪ ‬ﻤ ‪‬ﻊ ﺍﻝﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤ‪‬ﻭ ‪‬‬
‫ﻅﺭ‪ ‬ﺍﻝﺴ‪‬ﺎ ‪‬‬
‫ﻏﻴ‪ِ ‬ﺭ َﺃﻫ‪ِ‬ﻠ ِﻪ ﻓﹶﺎﻨﹾ ﹶﺘ ِ‬
‫ﺴ ‪‬ﺩ ﺍﻝﹾَﺄﻤ‪ ‬ﺭ ﺇﻝﹶﻰ ﹶ‬
‫ل ‪ :‬ﺇﺫﹶﺍ ‪‬ﻭ ‪‬‬
‫ﻋﹸﺘﻬ‪‬ﺎ ؟ ﻗﹶﺎ َ‬
‫ﺇﻀ‪‬ﺎ ‪‬‬
‫ل ﺍﻝﱠﻠ ‪‬ﻪ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ‬
‫ﺢ ﹶﻜﻤ‪‬ﺎ ﻗﹶﺎ َ‬
‫ﺢ ﻓﹶﺎﻝﹾَﺄﺼ‪‬ﹶﻠ ِ‬
‫ﻑ ﹶﻝ ‪‬ﻪ ﺒِﺎﻝﹾَﺄﺼ‪‬ﹶﻠ ِ‬
‫ﺼ ‪‬ﺭ ﹶ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ َﺃﻥ‪ ‬ﻴ ﹶﺘ ‪‬‬
‫ل ﻓِﻲ ﻤ‪‬ﺎِﻝ ِﻪ ؛ ‪‬‬
‫ﺠِ‬‫ل ﺍﻝ ‪‬ﺭ ‪‬‬
‫ﻑ ‪‬ﻭ ‪‬ﻭﻜِﻴ َ‬
‫ﻅ ‪‬ﺭ ﺍﻝﹾ ‪‬ﻭﻗﹾ ِ‬
‫ﻲ ﺍﻝﹾ ‪‬ﻴﺘِﻴ ِﻡ ‪‬ﻭﻨﹶﺎ ِ‬
‫ﺼ‪‬‬‫‪‬ﻭ ِ‬
‫ﻋﻠﹶـﻰ‬
‫ﻉ ‪‬‬
‫ﻲ ﺭ‪‬ﺍ ٍ‬
‫ﻥ ﺍﻝﹾـﻭ‪‬ﺍِﻝ ‪‬‬
‫ﻙ ِﻝَﺄ ‪‬‬
‫ﺴ ﹶﻨﺔﹲ ‪ .‬ﻭ ﹶﺫِﻝ ‪‬‬
‫ﺤ‪‬‬
‫ﻲ ‪‬‬
‫ﻥ { ‪ .‬ﻭﹶﻝﻡ‪ ‬ﻴ ﹸﻘلْ ﺇﻝﱠﺎ ِﺒﹶﺎﱠﻝﺘِﻲ ِﻫ ‪‬‬
‫ﺴ‪‬‬‫ﻲ َﺃﺤ‪ ‬‬
‫ل ﺍﻝﹾ ‪‬ﻴﺘِﻴ ِﻡ ﺇﻝﱠﺎ ﺒِﺎﱠﻝﺘِﻲ ِﻫ ‪‬‬
‫‪ } :‬ﻭﻝﹶﺎ ﹶﺘﻘﹾ ‪‬ﺭﺒ‪‬ﻭﺍ ﻤ‪‬ﺎ َ‬
‫ﻋ‪‬ﻴ ِﺘ ِﻪ ؛ ﻓﹶﺎﻝﹾِﺈﻤ‪‬ﺎ ‪‬ﻡ‬
‫ﻋﻥ‪ ‬ﺭ ِ‬
‫ﻉ ﻭ‪ ‬ﹸﻜﱡﻠ ﹸﻜﻡ‪ ‬ﻤﺴ‪‬ﺌُﻭلٌ ‪‬‬
‫ﺴﱠﻠ ‪‬ﻡ } ﹸﻜﱡﻠ ﹸﻜﻡ‪ ‬ﺭ‪‬ﺍ ٍ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻲ ‪‬‬
‫ل ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﺱ ِﺒ ‪‬ﻤﻨﹾ ِﺯﹶﻝ ِﺔ ﺭ‪‬ﺍﻋِﻲ ﺍﻝﹾ ﹶﻐ ﹶﻨ ِﻡ ؛ ﹶﻜﻤ‪‬ﺎ ﻗﹶﺎ َ‬
‫ﺍﻝﻨﱠﺎ ِ‬
‫ﻋ‪‬ﻴ ِﺘﻬ‪‬ـﺎ‬
‫ﻲ ‪‬ﻤﺴ‪ُ‬ﺌﻭﹶﻝﺔﹲ ﻋ‪‬ـﻥ‪ ‬ﺭ ِ‬
‫ﺠﻬ‪‬ﺎ ‪‬ﻭ ِﻫ ‪‬‬
‫ﺕ ‪‬ﺯﻭ‪ِ ‬‬
‫ﻋ ‪‬ﻴﺔﹲ ﻓِﻲ ‪‬ﺒﻴ‪ِ ‬‬
‫ﻋ‪‬ﻴ ِﺘ ِﻪ ﻭ‪‬ﺍﻝﹾ ‪‬ﻤﺭ‪َ‬ﺃ ﹸﺓ ﺭ‪‬ﺍ ِ‬
‫ﻋﻥ‪ ‬ﺭ ِ‬
‫ﻉ ؛ ‪‬ﻭ ‪‬ﻫ ‪‬ﻭ ‪‬ﻤﺴ‪‬ﺌُﻭلٌ ‪‬‬
‫ﺱ ﺭ‪‬ﺍ ٍ‬
‫ﻋﻠﹶﻰ ﺍﻝﻨﱠﺎ ِ‬
‫ﺍﱠﻝﺫِﻱ ‪‬‬
‫ﻋ‪‬ﻴﺘِـ ِﻪ ؛ َﺃﻝﹶـﺎ‬
‫ﻋﻥ‪ ‬ﺭ ِ‬
‫ﺴ‪‬ﻴ ِﺩ ِﻩ ‪‬ﻭ ‪‬ﻫ ‪‬ﻭ ‪‬ﻤﺴ‪‬ﺌُﻭلٌ ‪‬‬
‫ل ‪‬‬
‫ﻉ ﻓِﻲ ﻤ‪‬ﺎ ِ‬
‫ﻋ‪‬ﻴ ِﺘ ِﻪ ؛ ﻭ‪‬ﺍﻝﹾ ‪‬ﻌﺒ‪ ‬ﺩ ﺭ‪‬ﺍ ٍ‬
‫ﻋﻥ‪ ‬ﺭ ِ‬
‫ل َﺃﺒِﻴ ِﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻭ ‪‬ﻤﺴ‪‬ﺌُﻭلٌ ‪‬‬
‫ﻉ ﻓِﻲ ﻤ‪‬ﺎ ِ‬
‫ﻭ‪‬ﺍﻝﹾ ‪‬ﻭﹶﻝ ‪‬ﺩ ﺭ‪‬ﺍ ٍ‬
‫ﻉ‬
‫ﺴﱠﻠ ‪‬ﻡ } ﻤ‪‬ـﺎ ﻤِـﻥ‪ ‬ﺭ‪‬ﺍ ٍ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ل ‪‬‬
‫ﻥ ‪‬ﻭﻗﹶﺎ َ‬
‫ﺼﺤِﻴﺤ‪‬ﻴ‪ِ ‬‬
‫ﻋ‪‬ﻴ ِﺘ ِﻪ { ‪َ .‬ﺃﺨﹾ ‪‬ﺭﺠ‪‬ﺎ ‪‬ﻩ ﻓِﻲ ﺍﻝ ‪‬‬
‫ﻋﻥ‪ ‬ﺭ ِ‬
‫ﻉ ‪‬ﻭ ﹸﻜﱡﻠ ﹸﻜﻡ‪ ‬ﻤﺴ‪‬ﺌُﻭلٌ ‪‬‬
‫ﹶﻓ ﹸﻜﱡﻠ ﹸﻜﻡ‪ ‬ﺭ‪‬ﺍ ٍ‬
‫ل َﺃﺒ‪‬ـﻭ‬
‫ﺨَ‬‫ﺠﱠﻨ ِﺔ { ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﻤﺴ‪ِ‬ﻠﻡ‪ . ‬ﻭ ‪‬ﺩ ﹶ‬
‫ﺤ ﹶﺔ ﺍﻝﹾ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﺭ‪‬ﺍ ِﺌ ‪‬‬
‫ﺤ ‪‬ﺭ ‪‬ﻡ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺵ ﹶﻝﻬ‪‬ﺎ ﺇﻝﱠﺎ ‪‬‬
‫ﺕ ‪‬ﻭ ‪‬ﻫ ‪‬ﻭ ﻏﹶﺎ ﱞ‬
‫ﺕ ‪‬ﻴﻭ‪ ‬ﻡ ‪‬ﻴﻤ‪‬ﻭ ﹸ‬
‫ﻋ‪‬ﻴ ﹰﺔ ‪‬ﻴﻤ‪‬ﻭ ﹸ‬
‫‪‬ﻴﺴ‪ ‬ﹶﺘﺭ‪‬ﻋِﻴ ِﻪ ﺍﻝﱠﻠﻪ‪ ‬ﺭ ِ‬
‫ﻋﹶﻠﻴ‪‬ﻙ َﺃ‪‬ﻴﻬ‪‬ﺎ ﺍﻝﹾَﺄﻤِﻴ ‪‬ﺭ‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ‪‬‬
‫ﻋﹶﻠﻴ‪‬ﻙ َﺃ‪‬ﻴﻬ‪‬ﺎ ﺍﻝﹾَﺄﺠِﻴ ‪‬ﺭ ؛ ﹶﻓﻘﹶﺎﻝﹸﻭﺍ ‪ :‬ﹸﻗلْ ﺍﻝ ‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ‪‬‬
‫ل ‪ :‬ﺍﻝ ‪‬‬
‫ﻥ ﹶﻓﻘﹶﺎ َ‬
‫ﺴﻔﹾﻴ‪‬ﺎ ‪‬‬
‫ﻥ َﺃﺒِﻲ ‪‬‬
‫ﻋﹶﻠﻰ ‪‬ﻤﻌ‪‬ﺎ ِﻭ ‪‬ﻴ ﹶﺔ ﺒ‪ِ ‬‬
‫‪‬ﻤﺴ‪ِ‬ﻠ ٍﻡ ﺍﻝﺨﻭﻻﻨﻲ ‪‬‬
‫ﻋﹶﻠﻴ‪‬ﻙ َﺃ‪‬ﻴﻬ‪‬ﺎ ﺍﻝﹾَﺄﺠِﻴ ‪‬ﺭ ‪ .‬ﹶﻓﻘﹶﺎﻝﹸﻭﺍ‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ‪‬‬
‫ل ﺍﻝ ‪‬‬
‫ﻋﹶﻠﻴ‪‬ﻙ َﺃ‪‬ﻴﻬ‪‬ﺎ ﺍﻝﹾَﺄﻤِﻴ ‪‬ﺭ ‪ .‬ﹶﻓﻘﹶﺎ َ‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ‪‬‬
‫ﻋﹶﻠﻴ‪‬ﻙ َﺃ‪‬ﻴﻬ‪‬ﺎ ﺍﻝﹾَﺄﺠِﻴ ‪‬ﺭ ‪ .‬ﹶﻓﻘﹶﺎﻝﹸﻭﺍ ‪ :‬ﹸﻗلْ ‪ :‬ﺍﻝ ‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ‪‬‬
‫ل ﺍﻝ ‪‬‬
‫‪ .‬ﹶﻓﻘﹶﺎ َ‬
‫ل‬
‫ل ‪‬ﻤﻌ‪‬ﺎ ِﻭ ‪‬ﻴ ﹸﺔ ‪ :‬ﺩﻋ‪‬ﻭﺍ َﺃﺒ‪‬ﺎ ‪‬ﻤﺴ‪ِ‬ﻠ ٍﻡ ﹶﻓِﺈﱠﻨ ‪‬ﻪ َﺃﻋ‪‬ﹶﻠ ‪‬ﻡ ِﺒﻤ‪‬ﺎ ‪‬ﻴﻘﹸﻭ ُ‬
‫ﻋﹶﻠﻴ‪‬ﻙ َﺃ‪‬ﻴﻬ‪‬ﺎ ﺍﻝﹾَﺄﺠِﻴ ‪‬ﺭ ‪ .‬ﹶﻓﻘﹶﺎ َ‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ‪‬‬
‫ل ‪ :‬ﺍﻝ ‪‬‬
‫ﻋﹶﻠﻴ‪‬ﻙ َﺃ‪‬ﻴﻬ‪‬ﺎ ﺍﻝﹾَﺄﻤِﻴ ‪‬ﺭ ‪ .‬ﹶﻓﻘﹶﺎ َ‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ‪‬‬
‫ﹸﻗلْ ﺍﻝ ‪‬‬
‫ﺤ ‪‬ﺒﺴ‪‬ﺕ‬
‫ﺠﺭ‪‬ﺒ‪‬ﺎﻫ‪‬ﺎ ‪‬ﻭﺩ‪‬ﺍ ‪‬ﻭﻴ‪‬ﺕ ‪‬ﻤﺭ‪‬ﻀ‪‬ﺎﻫ‪‬ﺎ ‪‬ﻭ ‪‬‬
‫ﺕ ‪‬ﻫ ﹶﻨﺄْﺕ ‪‬‬
‫ﺏ ‪‬ﻫ ِﺫ ِﻩ ﺍﻝﹾﻐﹶ ﹶﻨ ِﻡ ِﻝ ِﺭﻋ‪‬ﺎ ‪‬ﻴ ِﺘﻬ‪‬ﺎ ؛ ﹶﻓِﺈﻥ‪َ ‬ﺃﻨﹾ ﹶ‬
‫ﺠﺭ‪‬ﻙ ‪‬ﺭ ‪‬‬
‫ﺕ َﺃﺠِﻴﺭ‪ ‬ﺍﺴ‪ ‬ﹶﺘﺄْ ‪‬‬
‫ل ‪ :‬ﺇﱠﻨﻤ‪‬ﺎ َﺃﻨﹾ ﹶ‬
‫‪ .‬ﹶﻓﻘﹶﺎ َ‬
‫ﻋﻠﹶﻰ‬
‫ﺠﺭ‪‬ﺒ‪‬ﺎﻫ‪‬ﺎ ‪‬ﻭﹶﻝﻡ‪ ‬ﺘﺩﺍﻭ ‪‬ﻤﺭ‪‬ﻀ‪‬ﺎﻫ‪‬ﺎ ؛ ‪‬ﻭﹶﻝﻡ‪ ‬ﹶﺘﺤ‪ِ ‬ﺒﺱ‪ ‬ﺃُﻭﻝﹶﺎﻫ‪‬ﺎ ‪‬‬
‫ﺕ ﹶﻝﻡ‪ ‬ﹶﺘﻬ‪ ‬ﹶﻨﺄْ ‪‬‬
‫ﺴ ‪‬ﻴ ‪‬ﺩﻫ‪‬ﺎ َﺃﺠ‪‬ﺭ‪‬ﻙ ‪‬ﻭِﺇﻥ‪َ ‬ﺃﻨﹾ ﹶ‬
‫ﻋﻠﹶﻰ ُﺃﺨﹾﺭ‪‬ﺍﻫ‪‬ﺎ ‪ :‬ﻭﻓﹶﺎﻙ ‪‬‬
‫ﺃُﻭﻝﹶﺎﻫ‪‬ﺎ ‪‬‬
‫ﻋﺒ‪‬ﺎ ِﺩ ِﻩ ‪‬ﻭ ‪‬ﻫﻡ‪ ‬ﻭ ﹶﻜﻠﹶﺎ ‪‬ﺀ‬
‫ﻋﻠﹶﻰ ِ‬
‫ﺏ ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﻋﺒ‪‬ﺎ ‪‬ﺩ ﺍﻝﱠﻠ ِﻪ ﻭ‪‬ﺍﻝﹾ ‪‬ﻭﻝﹶﺎ ﹸﺓ ﹸﻨﻭ‪‬ﺍ ‪‬‬
‫ﻕ ِ‬
‫ﺨﻠﹾ ﹶ‬
‫ﻥ ﺍﻝﹾ ﹶ‬
‫ﺴ‪‬ﻴ ‪‬ﺩﻫ‪‬ﺎ ‪ .‬ﻭ ‪‬ﻫﺫﹶﺍ ﻅﹶﺎ ِﻫﺭ‪ ‬ﻓِﻲ ﺍﻝِﺎﻋ‪ِ ‬ﺘﺒ‪‬ﺎ ِﺭ ؛ ﻓﹶِﺈ ‪‬‬
‫ُﺃﺨﹾﺭ‪‬ﺍﻫ‪‬ﺎ ﻋ‪‬ﺎ ﹶﻗﺒ‪‬ﻙ ‪‬‬
‫ل ﻤﺘـﻰ‬
‫ﻲ ﻭ‪‬ﺍﻝﹾ ‪‬ﻭﻜِﻴ ُ‬
‫ﺨ ِﺭ ؛ ﹶﻓﻔِﻴ ِﻬﻡ‪ ‬ﻤﻌ‪‬ﻨﹶﻰ ﺍﻝﹾ ِﻭﻝﹶﺎ ‪‬ﻴ ِﺔ ﻭ‪‬ﺍﻝﹾ ِﻭﻜﹶﺎﻝﹶ ِﺔ ؛ ﹸﺜ ‪‬ﻡ ﺍﻝﹾ ‪‬ﻭِﻝ ‪‬‬
‫ﻥ ‪‬ﻤ ‪‬ﻊ ﺍﻝﹾﺂ ﹶ‬
‫ﺸﺭِﻴ ﹶﻜﻴ‪ِ ‬‬
‫ﺤ ِﺩ ﺍﻝ ﱠ‬
‫ﻋﻠﹶﻰ ﹸﻨﻔﹸﻭﺴِ ِﻬﻡ‪ ‬؛ ِﺒ ‪‬ﻤﻨﹾ ِﺯﹶﻝ ِﺔ َﺃ ‪‬‬
‫ﺍﻝﹾ ِﻌﺒ‪‬ﺎ ِﺩ ‪‬‬
‫ﺠ ‪‬ﺩ ‪‬ﻤﻥ‪ ‬ﻴ‪‬ـﺸﹾ ﹶﺘﺭِﻴﻬ‪‬ﺎ‬
‫ﻥ ﻭ‪ ‬ﻫ ‪‬ﻭ ‪‬ﻴ ِ‬
‫ﺴﻠﹾ ‪‬ﻌ ﹶﺔ ِﺒ ﹶﺜ ‪‬ﻤ ِ‬
‫ﻉ ﺍﻝ ‪‬‬
‫ﺢ ﻝِﻠﱢﺘﺠ‪‬ﺎ ‪‬ﺭ ِﺓ ﺃَﻭ‪ ‬ﺍﻝﹾ ‪‬ﻌﻘﹶﺎ ِﺭ ِﻤﻨﹾ ‪‬ﻪ ‪‬ﻭﺒ‪‬ﺎ ‪‬‬
‫ﻙ ‪‬ﻤﻥ‪ ‬ﻫ ‪‬ﻭ َﺃﺼ‪‬ﹶﻠ ‪‬‬
‫ﺠﻠﹰﺎ ‪‬ﻭ ﹶﺘ ‪‬ﺭ ‪‬‬
‫ﺏ ﻓِﻲ ُﺃﻤ‪‬ﻭ ِﺭ ِﻩ ‪‬ﺭ ‪‬‬
‫ﺍﺴ‪ ‬ﹶﺘﻨﹶﺎ ‪‬‬
‫ﻀ ‪‬ﻪ‬
‫ﺤ ‪‬ﺒ ‪‬ﻪ ‪‬ﻴﺒ‪ِ ‬ﻐ ‪‬‬
‫ﻥ ﺼ‪‬ﺎ ِ‬
‫ﻥ ‪‬ﻤﻥ‪ ‬ﺤ‪‬ﺎﺒ‪‬ﺎ ‪‬ﻩ ‪‬ﻭ ‪‬ﺒﻴ‪ ‬ﹶﻨ ‪‬ﻪ ‪‬ﻤ ‪‬ﻭ ‪‬ﺩﺓﹲ َﺃﻭ‪ ‬ﹶﻗﺭ‪‬ﺍ ‪‬ﺒﺔﹲ ﹶﻓِﺈ ‪‬‬
‫ﻥ ‪‬ﺒﻴ‪ ‬‬
‫ﺴ‪‬ﻴﻤ‪‬ﺎ ﺇﻥ‪ ‬ﻜﹶﺎ ‪‬‬
‫ﺤ ‪‬ﺒ ‪‬ﻪ ﻝﹶﺎ ِ‬
‫ﻥ ﺼ‪‬ﺎ ِ‬
‫ﻥ ؛ ﹶﻓ ﹶﻘﺩ‪ ‬ﺨﹶﺎ ‪‬‬
‫ﻙ ﺍﻝﱠﺜ ‪‬ﻤ ِ‬
‫ﺨﻴ‪ِ ‬ﺭ ِﻤﻥ‪ ‬ﹶﺫِﻝ ‪‬‬
‫ِﺒ ﹶ‬
‫ﺢ‬
‫ل ﺇﻝﱠـﺎ َﺃﺼ‪‬ـﹶﻠ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ َﺃﻥ‪ ‬ﻴ‪‬ـﺴ‪ ‬ﹶﺘﻌ‪ِ ‬ﻤ َ‬
‫ﺱ ‪‬‬
‫ﻑ ‪‬ﻫﺫﹶﺍ ﹶﻓﹶﻠﻴ‪ ‬‬
‫ﻋ ِﺭ ﹶ‬
‫ﺼﺩِﻴ ﹶﻘ ‪‬ﻪ ‪ .‬ﹶﻓﺼ‪‬لٌ ﺇﺫﹶﺍ ‪‬‬
‫ﻥ ﹶﻗﺭِﻴ ‪‬ﺒ ‪‬ﻪ َﺃﻭ‪ ‬‬
‫‪‬ﻭ ‪‬ﻴ ﹸﺫ ‪‬ﻤ ‪‬ﻪ ‪‬ﻭ ‪‬ﻴﺭ‪‬ﻯ َﺃﱠﻨﻪ‪ ‬ﹶﻗﺩ‪ ‬ﺨﹶﺎ ﹶﻨ ‪‬ﻪ ‪‬ﻭﺩ‪‬ﺍ ‪‬ﻫ ‪‬‬
‫ﺤﺴ‪ِ ‬ﺒ ِﻪ ‪‬ﻭِﺇﺫﹶﺍ‬
‫ﺏ ِﺒ ‪‬‬
‫ﺼ ٍ‬
‫ل ‪‬ﻤﻨﹾ ِ‬
‫ل ﻓِﻲ ﹸﻜ ﱢ‬
‫ل ﻓﹶﺎﻝﹾَﺄﻤ‪ ‬ﹶﺜ َ‬
‫ﻙ ﺍﻝﹾﻭِﻝﹶﺎ ‪‬ﻴ ِﺔ ﹶﻓ ‪‬ﻴﺨﹾﺘﹶﺎ ‪‬ﺭ ﺍﻝﹾَﺄﻤ‪ ‬ﹶﺜ َ‬
‫ﺢ ِﻝ ِﺘﻠﹾ ‪‬‬
‫ﻥ ﻓِﻲ ‪‬ﻤﻭ‪‬ﺠ‪‬ﻭ ِﺩ ِﻩ ‪‬ﻤﻥ‪ ‬ﻫ ‪‬ﻭ َﺃﺼ‪‬ﹶﻠ ‪‬‬
‫ﺍﻝﹾ ‪‬ﻤﻭ‪‬ﺠ‪‬ﻭ ِﺩ ‪‬ﻭ ﹶﻗﺩ‪ ‬ﻝﹶﺎ ‪‬ﻴﻜﹸﻭ ‪‬‬
‫ﻀ ِﻊ‬
‫ﺏ ﻓِﻲ ‪‬ﻫﺫﹶﺍ ‪‬ﻭﺼ‪‬ﺎ ‪‬ﺭ ﻓِﻲ ‪‬ﻫﺫﹶﺍ ﺍﻝﹾ ‪‬ﻤﻭ‪ِ ‬‬
‫ﺠ ِ‬
‫ﺤ ﱢﻘﻬ‪‬ﺎ ﹶﻓ ﹶﻘﺩ‪َ ‬ﺃﺩ‪‬ﻯ ﺍﻝﹾَﺄﻤ‪‬ﺎ ﹶﻨ ﹶﺔ ‪‬ﻭﻗﹶﺎ ‪‬ﻡ ﺒِﺎﻝﹾﻭ‪‬ﺍ ِ‬
‫ﺨ ﹶﺫ ‪‬ﻩ ِﻝﻠﹾ ِﻭﻝﹶﺎ ‪‬ﻴ ِﺔ ِﺒ ‪‬‬
‫ﻙ ‪‬ﺒﻌ‪ ‬ﺩ ﺍﻝِﺎﺠ‪ِ ‬ﺘﻬ‪‬ﺎ ِﺩ ﺍﻝﺘﱠﺎ ‪‬ﻡ ‪‬ﻭَﺃ ﹶ‬
‫ل ﹶﺫِﻝ ‪‬‬
‫ﹶﻓ ‪‬ﻌ َ‬
‫ل‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻴﻘﹸﻭ ُ‬
‫ﻙ ﹶﻓِﺈ ‪‬‬
‫ﻏﻴ‪ِ ‬ﺭ ِﻩ ﺇﺫﹶﺍ ﹶﻝﻡ‪ ‬ﻴﻤ‪ِ ‬ﻜﻥ‪ ‬ﺇﻝﱠﺎ ﹶﺫِﻝ ‪‬‬
‫ﺏ ِﻤﻥ‪ ‬ﹶ‬
‫ﺴ ‪‬ﺒ ِ‬
‫ﺽ ﺍﻝﹾُﺄﻤ‪‬ﻭ ِﺭ ِﺒ ‪‬‬
‫ل ‪‬ﺒﻌ‪ ‬‬
‫ﻋﻨﹾ ‪‬ﺩ ﺍﻝﱠﻠ ِﻪ ؛ ‪‬ﻭِﺇﻥ‪ ‬ﺍﺨﹾ ﹶﺘ ﱠ‬
‫ﻥ ِ‬
‫ﺴﻁِﻴ ‪‬‬
‫ل ﺍﻝﹾ ‪‬ﻤﻘﹾ ِ‬
‫ِﻤﻥ‪َ ‬ﺃ ِﺌ ‪‬ﻤ ِﺔ ﺍﻝﹾ ‪‬ﻌﺩ‪ِ ‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪ } :‬ﹶﻓﻘﹶﺎ ِﺘلْ‬
‫ﺴﺒِﻴ ِ‬
‫ﺠﻬ‪‬ﺎ ِﺩ ﻓِﻲ ‪‬‬
‫ل ﻓِﻲ ﺍﻝﹾ ِ‬
‫ﻑ ﺍﻝﱠﻠ ‪‬ﻪ ﹶﻨﻔﹾﺴ‪‬ﺎ ﺇﻝﱠﺎ ‪‬ﻭﺴ‪ ‬ﻌﻬ‪‬ﺎ { ‪‬ﻭﻗﹶﺎ َ‬
‫ل ‪ } :‬ﻝﹶﺎ ‪‬ﻴ ﹶﻜﱢﻠ ﹸ‬
‫ﻁﻌ‪‬ﹸﺘﻡ‪ { ‬ﻭ ‪‬ﻴﻘﹸﻭ ُ‬
‫‪ } :‬ﻓﹶﺎﱠﺘﻘﹸﻭﺍ ﺍﻝﱠﻠ ‪‬ﻪ ﻤ‪‬ﺎ ﺍﺴ‪ ‬ﹶﺘ ﹶ‬
‫ﻀ ‪‬ﺭ ﹸﻜﻡ‪ ‬ﻤ‪‬ـﻥ‪‬‬
‫ﺴ ﹸﻜﻡ‪ ‬ﻝﹶﺎ ‪‬ﻴ ‪‬‬
‫ﻋﹶﻠﻴ‪ ‬ﹸﻜﻡ‪َ ‬ﺃﻨﹾ ﹸﻔ ‪‬‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭﺍ ‪‬‬
‫ل ‪ } :‬ﻴ‪‬ﺎ َﺃ‪‬ﻴﻬ‪‬ﺎ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻥ { ‪‬ﻭﻗﹶﺎ َ‬
‫ﺽ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﺤ ‪‬ﺭ ِ‬
‫ﻙ ‪‬ﻭ ‪‬‬
‫ﺴ‪‬‬
‫ﻑ ﺇﻝﱠﺎ ﹶﻨﻔﹾ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ﻝﹶﺎ ﹸﺘ ﹶﻜﱠﻠ ﹸ‬
‫ﺴﺒِﻴ ِ‬
‫ﻓِﻲ ‪‬‬
‫ﺴﱠﻠ ‪‬ﻡ } ﺇﺫﹶﺍ َﺃﻤ‪‬ـﺭ‪‬ﹸﺘ ﹸﻜﻡ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻲ ‪‬‬
‫ل ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﹶﻓ ﹶﻘﺩ‪ ‬ﺍﻫ‪ ‬ﹶﺘﺩ‪‬ﻯ ‪ :‬ﻭﻗﹶﺎ َ‬
‫ﺏ ﺍﻝﹾ ‪‬ﻤﻘﹾﺩ‪‬ﻭ ‪‬ﺭ ‪‬‬
‫ﺠ ‪‬‬
‫ل ﺇﺫﹶﺍ ﺍﻫ‪ ‬ﹶﺘ ‪‬ﺩﻴ‪‬ﹸﺘﻡ‪ { ‬ﹶﻓ ‪‬ﻤﻥ‪َ ‬ﺃﺩ‪‬ﻯ ﺍﻝﹾﻭ‪‬ﺍ ِ‬
‫ﻀﱠ‬‫‪‬‬
‫ﺏ‬
‫ﺨﻴ‪‬ﺎ ﹶﻨ ٍﺔ ﻋ‪‬ﻭﻗِـ ‪‬‬
‫ﻋﺠ‪‬ﺯ‪ِ ‬ﺒﻠﹶﺎ ﺤ‪‬ﺎﺠ‪ٍ ‬ﺔ ﺇﹶﻝﻴ‪ِ ‬ﻪ َﺃﻭ‪ِ ‬‬
‫ﻥ ِﻤﻨﹾ ‪‬ﻪ ‪‬‬
‫ﻥ ؛ ﹶﻝ ِﻜﻥ‪ ‬ﺇﻥ‪ ‬ﻜﹶﺎ ‪‬‬
‫ﺤﻴ‪ِ ‬‬
‫ﺼﺤِﻴ ‪‬‬
‫ﻁﻌ‪‬ﹸﺘﻡ‪َ { ‬ﺃﺨﹾ ‪‬ﺭﺠ‪‬ﺎ ‪‬ﻩ ﻓِﻲ ﺍﻝ ‪‬‬
‫ِﺒَﺄﻤ‪ِ ‬ﺭ ﹶﻓﺄْﺘﹸﻭﺍ ِﻤﻨﹾ ‪‬ﻪ ﻤ‪‬ﺎ ﺍﺴ‪ ‬ﹶﺘ ﹶ‬
‫ل ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ‪:‬‬
‫ﻥ ‪ :‬ﺍﻝﹾ ﹸﻘ ‪‬ﻭ ﹸﺓ ﻭ‪‬ﺍﻝﹾَﺄﻤ‪‬ﺎ ﹶﻨ ﹸﺔ ‪ .‬ﹶﻜﻤ‪‬ﺎ ﻗﹶﺎ َ‬
‫ﻥ ﺍﻝﹾ ِﻭﻝﹶﺎ ‪‬ﻴ ﹶﺔ ﹶﻝﻬ‪‬ﺎ ‪‬ﺭﻜﹾﻨﹶﺎ ِ‬
‫ﺏ ﹶﻓِﺈ ‪‬‬
‫ﺼ ٍ‬
‫ل ‪‬ﻤﻨﹾ ِ‬
‫ﺢ ﻓِﻲ ﹸﻜ ﱢ‬
‫ﻑ ﺍﻝﹾَﺄﺼ‪‬ﹶﻠ ‪‬‬
‫ﻙ ‪ .‬ﻭ ‪‬ﻴﻨﹾ ‪‬ﺒﻐِﻲ َﺃﻥ‪ ‬ﻴﻌ‪ِ ‬ﺭ ﹶ‬
‫ﻋﻠﹶﻰ ﹶﺫِﻝ ‪‬‬
‫‪‬‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ﺇﻨﱠﻙ ﺍﻝﹾ ‪‬ﻴﻭ‪ ‬ﻡ ﹶﻝ ‪‬ﺩﻴ‪‬ﻨﹶﺎ ‪‬ﻤﻜِـﻴﻥ‪َ ‬ﺃﻤِـﻴﻥ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﺍﻝ ‪‬‬
‫ﻑ ‪‬‬
‫ﺴ ﹶ‬
‫ﺏ ِﻤﺼ‪ ‬ﺭ ِﻝﻴ‪‬ﻭ ‪‬‬
‫ﺤ ‪‬‬
‫ل ﺼ‪‬ﺎ ِ‬
‫ﻥ { ‪‬ﻭﻗﹶﺎ َ‬
‫ﻱ ﺍﻝﹾَﺄﻤِﻴ ‪‬‬
‫ﺕ ﺍﻝﹾ ﹶﻘ ِﻭ ‪‬‬
‫ﺠﺭ‪ ‬ﹶ‬
‫ﻥ ﺍﺴ‪ ‬ﹶﺘﺄْ ‪‬‬
‫ﺨﻴ‪ ‬ﺭ ‪‬ﻤ ِ‬
‫ﻥ ﹶ‬
‫}ﺇ‪‬‬
‫ﻥ{‬
‫ﻉ ﹶﺜ ‪‬ﻡ َﺃﻤِﻴ ٍ‬
‫ﻥ { } ‪‬ﻤﻁﹶﺎ ٍ‬
‫ﺵ ‪‬ﻤﻜِﻴ ٍ‬
‫ﻋﻨﹾ ‪‬ﺩ ﺫِﻱ ﺍﻝﹾ ‪‬ﻌﺭ‪ِ ‬‬
‫ل ﹶﻜﺭِﻴ ٍﻡ { } ﺫِﻱ ﹸﻗ ‪‬ﻭ ٍﺓ ِ‬
‫ل ‪‬ﺭﺴ‪‬ﻭ ٍ‬
‫ل ‪ } :‬ﺇﱠﻨ ‪‬ﻪ ﹶﻝ ﹶﻘﻭ‪ُ ‬‬
‫ﺠﺒ‪‬ﺭِﻴ َ‬
‫ﺼ ﹶﻔ ِﺔ ِ‬
‫ل ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ﻓِﻲ ِ‬
‫‪‬ﻭﻗﹶﺎ َ‬
‫ﺏ‬
‫ﺤﺭ‪‬ﻭ ِ‬
‫ﺨﺒ‪‬ـ ‪‬ﺭ ِﺓ ﺒِـﺎﻝﹾ ‪‬‬
‫ﺏ ‪‬ﻭِﺇﻝﹶـﻰ ﺍﻝﹾ ِ‬
‫ﻋ ِﺔ ﺍﻝﹾ ﹶﻘﻠﹾ ِ‬
‫ﺸﺠ‪‬ﺎ ‪‬‬
‫ﺠ ‪‬ﻊ ﺇﻝﹶﻰ ﹶ‬
‫ﺏ ﹶﺘﺭ‪ِ ‬‬
‫ﺤﺭ‪ِ ‬‬
‫ﺤﺴ‪ِ ‬ﺒﻬ‪‬ﺎ ؛ ﻓﹶﺎﻝﹾ ﹸﻘ ‪‬ﻭ ﹸﺓ ﻓِﻲ ﺇﻤ‪‬ﺎ ‪‬ﺭ ِﺓ ﺍﻝﹾ ‪‬‬
‫ل ِﻭﻝﹶﺎ ‪‬ﻴ ٍﺔ ِﺒ ‪‬‬
‫‪ .‬ﻭ‪‬ﺍﻝﹾ ﹸﻘ ‪‬ﻭ ﹸﺓ ﻓِﻲ ﹸﻜ ﱢ‬
‫ﺏ ‪‬ﻭﻜﹶـ ‪‬ﺭ‬
‫ﺏ ‪‬ﻭ ‪‬ﺭﻜﹸﻭ ٍ‬
‫ﻀﺭ‪ٍ ‬‬
‫ﻥ ‪‬ﻭ ‪‬‬
‫ﻁﻌ‪ٍ ‬‬
‫ﻲ ‪‬ﻭ ﹶ‬
‫ل ‪ :‬ﻤِﻥ‪ ‬ﺭﻤ‪ٍ ‬‬
‫ﻉ ﺍﻝﹾ ِﻘﺘﹶﺎ ِ‬
‫ﻋﻠﹶﻰ َﺃﻨﹾﻭ‪‬ﺍ ِ‬
‫ﻋﺔﹲ ‪‬ﻭِﺇﻝﹶﻰ ﺍﻝﹾ ﹸﻘﺩ‪ ‬ﺭ ِﺓ ‪‬‬
‫ﺨﺩ‪ ‬‬
‫ﺏ ﹸ‬
‫ﺤﺭ‪ ‬‬
‫ﻥ ﺍﻝﹾ ‪‬‬
‫ﻋ ِﺔ ﻓِﻴﻬ‪‬ﺎ ؛ ﹶﻓِﺈ ‪‬‬
‫ﻭ‪‬ﺍﻝﹾ ‪‬ﻤﺨﹶﺎ ‪‬ﺩ ‪‬‬
‫ﻋ ‪‬ﺩ ‪‬ﻭ ﺍﻝﱠﻠ ِﻪ‬
‫ﻥ ِﺒ ِﻪ ‪‬‬
‫ل ﹸﺘﺭ‪ِ ‬ﻫﺒ‪‬ﻭ ‪‬‬
‫ﺨﻴ‪ِ ‬‬
‫ﻁ ﺍﻝﹾ ﹶ‬
‫ﻁﻌ‪‬ﹸﺘﻡ‪ِ ‬ﻤﻥ‪ ‬ﹸﻗ ‪‬ﻭ ٍﺓ ‪‬ﻭ ِﻤﻥ‪ِ ‬ﺭﺒ‪‬ﺎ ِ‬
‫ﻋﺩ‪‬ﻭﺍ ﹶﻝ ‪‬ﻬﻡ‪ ‬ﻤ‪‬ﺎ ﺍﺴ‪ ‬ﹶﺘ ﹶ‬
‫ل ﺍﻝﱠﻠ ‪‬ﻪ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ‪ } :‬ﻭَﺃ ِ‬
‫ﻙ ؛ ﹶﻜﻤ‪‬ﺎ ﻗﹶﺎ َ‬
‫‪‬ﻭ ﹶﻓ ‪‬ﺭ ‪‬ﻭ ﹶﻨﺤ‪ِ ‬ﻭ ﹶﺫِﻝ ‪‬‬

‫‪٨٩‬‬
 ‫ﺜﺎﻨﻴﺎ‬
‫ﺍﻝﺩ‪‬ﻭﺍﻋﻲ ﺍﻝﺴ‪‬ﻴﺎﺴﻴ‪‬ﺔ‪:‬‬

‫ﺃﻭ ﹰﻻ‪ :‬ﺘﻭﺠﻴﻪ ﺍﻝﻀﺭﺒﺔ ﺍﻝﻤﺯﻝﺯﻝﺔ ﻝﻠﻌﺩﻭ ﺍﻝﺼﻠﻴﺒﻲ ﻭﺍﻝﻤﺭﺘﺩ‪:‬‬

‫ﺒﻜل ﺘﺄﻜﻴﺩ ﻝﻡ ﻴﻜﻥ ﻤﺠﻲﺀ ﺍﻝﻐﺯﻭ ﺍﻷﻤﺭﻴﻜﻲ ﺍﻝﺼﻠﻴﺒﻲ ﻝﻠﻤﻨﻁﻘﺔ ﻤﻥ ﻓﺭﺍﻍ‪ ،‬ﻓﻘـﺩ ﺃﻋﻠـﻥ‬
‫ﺍﻝﻐﺯﻭ ﻤﻨﺫ ﺒﺩﺀ ﺍﻝﺤﻤﻠﺔ ﺍﻝﻌﺎﻝﻤﻴﺔ ﻋﻠﻰ ﺍﻹﺴﻼﻡ )ﺍﻹﺭﻫﺎﺏ( ﺃﻨﻪ ﺴﻴﺤﺎﺭﺏ ﻜل ﻤﻅـﺎﻫﺭ‬
‫ﺍﻝﺴﻴﺎﺩﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻝﺘﻲ ﻴﻨﻌﺘﻬﺎ ﺒﺎﻷﺼﻭﻝﻴﺔ‪ ،‬ﻭﻜﺎﻥ ﻴﺸﺩﺩ ﻋﻠﻰ ﺃﻨﻪ ﺴﻴﻤﻨﻊ ﺃﻱ ﻅﻬـﻭﺭ‬
‫ﺃﻭ ﺘﻤﻜﻥ ﻝﻺﺴﻼﻤﻴﻴﻥ ﻤﻥ ﺍﻝﺴﻠﻁﺔ‪ ،‬ﺤﺘﻰ ﺒﻠﻎ ﺒﻪ ﺍﻝﺤﻤﻕ ﻭﺍﻝﺤﻘـﺩ ﺃﻥ ﺠﻌـل ﺍﻝﺩﺴـﺘﻭﺭ‬
‫ﺍﻝﻌﺭﺍﻗﻲ ﺍﻝﻁﺎﻏﻭﺘﻲ ﻴﻨﺹ ﻋﻠﻰ ﻋﺩﻡ ﺸـﺭﻋﻴﺔ ﻗﻴـﺎﻡ ﺩﻭﻝـﺔ ﺩﻴﻨﻴـﺔ ﻓـﻲ ﺍﻝﻌـﺭﺍﻕ‪،‬‬
‫ﻓﺎﻝﺩﻴﻤﻘﺭﺍﻁﻴﺔ ﺘﺒﻴﺢ ﻜل ﺸﻲﺀ ﺇﻻ ﺍﻹﺴﻼﻡ‪ ،‬ﻭﻫﻭ ﻤﺎ ﻋﻨﺎﻩ ﺍﻷﻤﺭﻴﻜﻴﻭﻥ ﻋﻨـﺩ ﻗـﺩﻭﻤﻬﻡ‬
‫ﻝﻠﻌﺭﺍﻕ ﻤﻥ ﺃﻨﻬﻡ ﺴﻴﻭﺍﺠﻬﻭﻥ ﺍﻝﺨﻁ ﺍﻷﻭل ﻝﻺﺭﻫﺎﺏ ﻓﻲ ﺍﻝﻌﺎﻝﻡ‪ ،‬ﻭﻓﻲ ﻝﻘـﺎﺀ ﺼـﺤﻔﻲ‬
‫ﺠﺭﻯ ﻴﻭﻡ ﺍﻷﺭﺒﻌﺎﺀ ﺍﻝﻤﻭﺍﻓﻕ ﻝـ ‪/١٩‬ﺭﻤﻀﺎﻥ‪ ، ١٠/١١ ،‬ﺃﻜﺩ ﺒﻭﺵ ‪ ٣‬ﻤﺭﺍﺕ ﺃﺜﻨـﺎﺀ‬
‫ﻤﺅﺘﻤﺭ ﺼﺤﻔﻲ ﻤﻁﻭل ﻓﻲ ﺍﻝﺒﻴﺕ ﺍﻷﺒﻴﺽ" ﺃﻥ ﻭﺠﻭﺩ ﺃﻤﺭﻴﻜﺎ ﻓﻲ ﺍﻝﻌﺭﺍﻕ ﻫـﻭ ﻝﻤﻨـﻊ‬
‫ﺇﻗﺎﻤﺔ ﺩﻭﻝﺔ ﺍﻝﺨﻼﻓﺔ ﺍﻝﺘﻲ ﺴﺘﺘﻤﻜﻥ ﻤﻥ ﺒﻨﺎﺀ ﺩﻭﻝﺔ ﻗﻭﻴﺔ ﺘﻬﺩﺩ ﻤﺼﺎﻝﺢ ﺍﻝﻐﺭﺏ ﻭﺘﻬـﺩﺩ‬
‫ﺃﻤﺭﻴﻜﺎ ﻓﻲ ﻋﻘﺭ ﺩﺍﺭﻫﺎ‪ ،‬ﻭﺃﻜﺩ ﺇﻥ ﺍﻝﻤﺘﻁﺭﻓﻴﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻴﺭﻴﺩﻭﻥ ﻨـﺸﺭ ﺃﻴﺩﻭﻝﻭﺠﻴـﺔ‬
‫ﺍﻝﺨﻼﻓﺔ ﺍﻝﺘﻲ ﻻ ﺘﻌﺘﺭﻑ ﺒﺎﻝﻴﺒﺭﺍﻝﻴﺔ ﻭﻻ ﺒﺎﻝﺤﺭﻴﺎﺕ‪ ،‬ﻭﻝﻬﺫﺍ ﻴﺭﻴـﺩﻭﻥ ﻝﻨـﺎ ﺃﻥ ﻨﺭﺤـل‪،‬‬
‫ﻭﻝﻜﻨﻨﺎ ﺒﺎﻗﻭﻥ ﺤﺘﻰ ﻻﻨﻨﺩﻡ‪ ،‬ﻭﻝﻴﻌﻠﻡ ﺍﻝﺸﻌﺏ ﺍﻷﻤﺭﻴﻜﻲ ﺤﻴﻨﺌﺫ ﺃﻥ ﻭﺠﻭﺩﻨﺎ ﻓﻲ ﺍﻝﻌـﺭﺍﻕ‬
‫ﻜﺎﻥ ﻴﺴﺘﺤﻕ ﺍﻝﻤﻐﺎﻤﺭﺓ ﻭﺍﻝﺭﻫﺎﻥ‪ ،‬ﻫﺅﻻﺀ ﺍﻝﻤﺘﻁﺭﻓـﻭﻥ ﻴﺭﻴـﺩﻭﻥ ﺇﺭﻫـﺎﺏ ﺍﻝﻌﻘـﻼﺀ‬

‫ﻲ ِﻤﻥ‪َ ‬ﺃﻥ‪ ‬ﹶﺘﺭ‪ ‬ﹶﻜﺒ‪‬ﻭﺍ ‪‬ﻭ ‪‬ﻤﻥ‪ ‬ﹶﺘ ‪‬ﻌﻠﱠـ ‪‬ﻡ‬

‫ﺏ ﺇﹶﻝ ‪‬‬
‫ﺤ ‪‬‬
‫ﺴﱠﻠ ‪‬ﻡ } ﺍﺭ‪‬ﻤ‪‬ﻭﺍ ﻭ‪‬ﺍﺭ‪ ‬ﹶﻜﺒ‪‬ﻭﺍ ‪‬ﻭِﺇﻥ‪ ‬ﹶﺘﺭ‪‬ﻤ‪‬ﻭﺍ ﺃَ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻲ ‪‬‬
‫ل ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻋ ‪‬ﺩ ‪‬ﻭ ﹸﻜﻡ‪ . { ‬ﻭﻗﹶﺎ َ‬
‫‪‬ﻭ ‪‬‬
‫ﺠ ‪‬ﻊ‬
‫ﺱ ﹶﺘﺭ‪ِ ‬‬
‫ﻥ ﺍﻝﻨﱠﺎ ِ‬
‫ﺤﻜﹾ ِﻡ ‪‬ﺒﻴ‪ ‬‬
‫ﺤ ‪‬ﺩﻫ‪‬ﺎ { ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﻤﺴ‪ِ‬ﻠﻡ‪ . ‬ﻭ‪‬ﺍﻝﹾ ﹸﻘ ‪‬ﻭ ﹸﺓ ﻓِﻲ ﺍﻝﹾ ‪‬‬
‫ﺠ‪‬‬
‫ﻲ ِﻨﻌ‪ ‬ﻤﺔﹲ ‪‬‬
‫ﺱ ِﻤﻨﱠﺎ { ‪‬ﻭﻓِﻲ ِﺭﻭ‪‬ﺍ ‪‬ﻴ ٍﺔ ‪ } :‬ﹶﻓ ِﻬ ‪‬‬
‫ﺴ ‪‬ﻴ ‪‬ﻪ ﹶﻓﹶﻠﻴ‪ ‬‬
‫ﻲ ﹸﺜ ‪‬ﻡ ﹶﻨ ِ‬
‫ﺍﻝ ‪‬ﺭﻤ‪ ‬‬
‫ﺨﺸﹾ ‪‬ﻴ ِﺔ ﺍﻝﻠﱠـ ِﻪ‬
‫ﺠ ‪‬ﻊ ﺇﻝﹶﻰ ﹶ‬
‫ﻋﻠﹶﻰ ﹶﺘﻨﹾﻔِﻴ ِﺫ ﺍﻝﹾَﺄﺤ‪‬ﻜﹶﺎ ِﻡ ‪ .‬ﻭ‪‬ﺍﻝﹾَﺄﻤ‪‬ﺎ ﹶﻨ ﹸﺔ ﹶﺘﺭ‪ِ ‬‬
‫ﺴﱠﻨ ﹸﺔ ‪‬ﻭِﺇﻝﹶﻰ ﺍﻝﹾ ﹸﻘﺩ‪ ‬ﺭ ِﺓ ‪‬‬
‫ﺏ ﻭ‪‬ﺍﻝ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﺍﻝﹾ ِﻜﺘﹶﺎ ‪‬‬
‫ل ‪‬‬
‫ل ﺍﱠﻝﺫِﻱ ‪‬ﺩ ﱠ‬
‫ﺇﻝﹶﻰ ﺍﻝﹾ ِﻌﻠﹾ ِﻡ ﺒِﺎﻝﹾ ‪‬ﻌﺩ‪ِ ‬‬
‫ﻋﻠﹶﻰ‬
‫ﺤ ﹶﻜ ‪‬ﻡ ‪‬‬
‫ل ‪‬ﻤﻥ‪ ‬‬
‫ﻋﻠﹶﻰ ﹸﻜ ﱢ‬
‫ﺨ ﹶﺫﻫ‪‬ﺎ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺙ ﺍﱠﻝﺘِﻲ َﺃ ﹶ‬
‫ل ﺍﻝﱠﺜﻠﹶﺎ ﹸ‬
‫ﺨﺼ‪‬ﺎ ُ‬
‫ﺱ ؛ ‪‬ﻭ ‪‬ﻫ ِﺫ ِﻩ ﺍﻝﹾ ِ‬
‫ﺨﺸﹾ ‪‬ﻴ ﹶﺔ ﺍﻝﻨﱠﺎ ِ‬
‫ﻙ ﹶ‬
‫ﻱ ﺒِﺂﻴ‪‬ﺎ ِﺘ ِﻪ ﹶﺜ ‪‬ﻤﻨﹰﺎ ﹶﻗﻠِﻴﻠﹰﺎ ‪‬ﻭ ﹶﺘ ‪‬ﺭ ‪‬‬
‫‪‬ﻭَﺃﻝﱠﺎ ‪‬ﻴﺸﹾ ﹶﺘ ِﺭ ‪‬‬
‫ل ﺍﻝﻠﱠـ ‪‬ﻪ‬
‫ﻥ ‪‬ﻭﻝﹶﺎ ﹶﺘﺸﹾ ﹶﺘﺭ‪‬ﻭﺍ ﺒِﺂﻴ‪‬ﺎﺘِﻲ ﹶﺜ ‪‬ﻤﻨﹰﺎ ﹶﻗﻠِﻴﻠﹰﺎ ‪‬ﻭ ‪‬ﻤﻥ‪ ‬ﹶﻝﻡ‪ ‬ﻴﺤ‪ ‬ﹸﻜﻡ‪ِ ‬ﺒﻤ‪‬ﺎ َﺃﻨﹾـ ‪‬ﺯ َ‬
‫ﺸﻭ‪ِ ‬‬
‫ﺱ ﻭ‪‬ﺍﺨﹾ ﹶ‬
‫ﺸﻭ‪‬ﺍ ﺍﻝﻨﱠﺎ ‪‬‬
‫ﺱ ؛ ﻓِﻲ ﹶﻗﻭ‪‬ﻝﻪ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ } ﹶﻓﻠﹶﺎ ﹶﺘﺨﹾ ﹶ‬
‫ﺍﻝﻨﱠﺎ ِ‬
‫ﺽ ﻓِـﻲ‬
‫ﻥ ﻓِﻲ ﺍﻝﻨﱠﺎ ِﺭ ‪‬ﻭﻗﹶﺎ ٍ‬
‫ﻀﻴ‪‬ﺎ ِ‬
‫ﺴﱠﻠ ‪‬ﻡ } ﺍﻝﹾ ﹸﻘﻀ‪‬ﺎ ﹸﺓ ﹶﺜﹶﻠﺎ ﹶﺜﺔﹲ ‪ :‬ﻗﹶﺎ ِ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻲ ‪‬‬
‫ل ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻥ { ‪ .‬ﻭِﻝ ‪‬ﻬﺫﹶﺍ ﻗﹶﺎ َ‬
‫ﻙ ‪‬ﻫ ‪‬ﻡ ﺍﻝﹾﻜﹶﺎ ِﻓﺭ‪‬ﻭ ‪‬‬
‫ﹶﻓﺄُﻭﹶﻝ ِﺌ ‪‬‬
‫ل ﹶﻓ ‪‬ﻬ ‪‬ﻭ ﻓِـﻲ ﺍﻝﻨﱠـﺎ ِﺭ ‪.‬‬
‫ﺠﻬ‪ٍ ‬‬
‫ﻋﻠﹶﻰ ‪‬‬
‫ﺱ ‪‬‬
‫ﻥ ﺍﻝﻨﱠﺎ ِ‬
‫ﺠلٌ ﹶﻗﻀ‪‬ﻰ ‪‬ﺒﻴ‪ ‬‬
‫ﺨﻠﹶﺎ ِﻓ ِﻪ ﹶﻓ ‪‬ﻬ ‪‬ﻭ ﻓِﻲ ﺍﻝﻨﱠﺎ ِﺭ ‪ .‬ﻭ ‪‬ﺭ ‪‬‬
‫ﻕ ‪‬ﻭ ﹶﻗﻀ‪‬ﻰ ِﺒ ِ‬
‫ﻋِﻠ ‪‬ﻡ ﺍﻝﹾﺤ‪ ‬ﱠ‬
‫ﺠلٌ ‪‬‬
‫ﺠﱠﻨ ِﺔ ‪ .‬ﹶﻓ ‪‬ﺭ ‪‬‬
‫ﺍﻝﹾ ‪‬‬
‫ﺤﻜﹶـ ‪‬ﻡ‬
‫ﻥ ‪‬ﻭ ‪‬‬
‫ﻥ ﺍﺜﹾ ﹶﻨﻴ‪ِ ‬‬
‫ل ‪‬ﻤﻥ‪ ‬ﹶﻗﻀ‪‬ﻰ ‪‬ﺒﻴ‪ ‬‬
‫ﻥ ‪ .‬ﻭ‪‬ﺍﻝﹾﻘﹶﺎﻀِﻲ ﺍﺴ‪‬ﻡ‪ِ ‬ﻝ ﹸﻜ ﱢ‬
‫ﺴ ﹶﻨ ِ‬
‫ل ﺍﻝ ‪‬‬
‫ﺠﱠﻨ ِﺔ { ‪‬ﺭ ‪‬ﻭﺍ ‪‬ﻩ َﺃﻫ‪ُ ‬‬
‫ﻕ ‪‬ﻭ ﹶﻗﻀ‪‬ﻰ ِﺒ ِﻪ ﹶﻓ ‪‬ﻬ ‪‬ﻭ ﻓِﻲ ﺍﻝﹾ ‪‬‬
‫ﺤﱠ‬
‫ﻋِﻠ ‪‬ﻡ ﺍﻝﹾ ‪‬‬
‫ﺠلٌ ‪‬‬
‫‪‬ﻭ ‪‬ﺭ ‪‬‬
‫ﺤﺘﱠﻰ ‪‬ﻤﻥ‪ ‬ﻴﺤ‪ ‬ﹸﻜ ‪‬ﻡ‬
‫ﻉ َﺃﻭ‪ ‬ﻨﹶﺎﺌِﺒ‪‬ﺎ ﹶﻝ ‪‬ﻪ ‪‬‬
‫ﺸﺭ‪ِ ‬‬
‫ﻲ ﺒِﺎﻝ ﱠ‬
‫ﻀ‪‬‬‫ﻥ ‪‬ﻤﻨﹾﺼ‪‬ﻭﺒ‪‬ﺎ ِﻝ ‪‬ﻴﻘﹾ ِ‬
‫ﺴﻠﹾﻁﹶﺎﻨﹰﺎ َﺃﻭ‪ ‬ﻨﹶﺎ ِﺌﺒ‪‬ﺎ َﺃﻭ‪ ‬ﻭ‪‬ﺍِﻝﻴ‪‬ﺎ ؛ َﺃﻭ‪ ‬ﻜﹶﺎ ‪‬‬
‫ﺨﻠِﻴ ﹶﻔ ﹰﺔ َﺃﻭ‪ ‬‬
‫ﻥ ﹶ‬
‫ﺴﻭ‪‬ﺍﺀ‪ ‬ﻜﹶﺎ ‪‬‬
‫‪‬ﺒﻴ‪ ‬ﹶﻨ ‪‬ﻬﻤ‪‬ﺎ ‪‬‬
‫ﺴﱠﻠ ‪‬ﻡ ‪‬ﻭ ‪‬ﻫ ‪‬ﻭ ﻅﹶﺎ ِﻫﺭ‪. ‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﺏ ‪‬ﺭﺴ‪‬ﻭ ِ‬
‫ﻁ ‪ .‬ﺇﺫﹶﺍ ﹶﺘﺨﹶﺎ ‪‬ﻴﺭ‪‬ﻭﺍ ‪ .‬ﻫ ﹶﻜﺫﹶﺍ ﹶﺫ ﹶﻜ ‪‬ﺭ َﺃﺼ‪‬ﺤ‪‬ﺎ ‪‬‬
‫ﺨﻁﹸﻭ ِ‬
‫ﻥ ﻓِﻲ ﺍﻝﹾ ﹸ‬
‫ﺼﺒ‪‬ﻴ‪‬ﺎ ِ‬
‫ﻥ ﺍﻝ ‪‬‬
‫‪‬ﺒﻴ‪ ‬‬

‫‪٩٠‬‬
‫ﻭﺍﻝﻤﻌﺘﺩﻝﻴﻥ ﻭﻗﻠﺏ ﺃﻨﻅﻤﺔ ﺤﻜﻤﻬﻡ ﻭﺇﻗﺎﻤﺔ ﺩﻭﻝﺔ ﺍﻝﺨﻼﻓﺔ‪ ،‬ﺇﻥ ﻤﻐﺎﻤﺭﺓ ﺍﻝﺭﺤﻴـل ﻋـﻥ‬
‫ﺍﻝﻌﺭﺍﻕ ﺨﻁﺭﺓ ﺠﺩﺍﹰ‪ ،‬ﺇﻨﻬﺎ ﺘﻌﻨﻲ ﺍﻝﺘﺨﻠـﻲ ﻋـﻥ ﺠـﺯﺀ ﻤـﻥ ﺍﻝﻤﻨﻁﻘـﺔ ﻝﻠﻤﺘﻁـﺭﻓﻴﻥ‬
‫ﻭﺍﻝﺭﺍﺩﻴﻜﺎﻝﻴﻴﻥ ﺍﻝﺫﻴﻥ ﺴﻴﻤﺠﺩﻭﻥ ﺍﻝﻨﺼﺭ ﻋﻠﻰ ﺍﻝﻭﻻﻴﺎﺕ ﺍﻝﻤﺘﺤﺩﺓ‪ ،‬ﻭﺴـﺘﻤﻨﺤﻬﻡ ﻫـﺫﻩ‬
‫ﺍﻝﻤﻨﻁﻘﺔ ﺍﻝﺘﻲ ﻨﺨﻠﻴﻬﺎ ﺍﻝﻔﺭﺼﺔ ﻝﻠﺘﺂﻤﺭ ﻭﺍﻝﺘﺨﻁـﻴﻁ ﻭﻤﻬﺎﺠﻤـﺔ ﺃﻤﺭﻴﻜـﺎ‪ ،‬ﻭﺍﺴـﺘﻐﻼل‬
‫‪١٢٣‬‬
‫ﺍﻝﻤﻭﺍﺭﺩ ﺍﻝﺘﻲ ﺴﺘﻤﻜﻨﻬﻡ ﻤﻥ ﺘﻭﺴﻴﻊ ﺭﻗﻌﺔ ﺩﻭﻝﺔ ﺍﻝﺨﻼﻓﺔ"‬

‫‪١٢٣‬‬
‫‪ -‬ﺃﻜﺩ ﺒﻭﺵ ‪ ٣‬ﻤﺭﺍﺕ ﺃﺜﻨﺎﺀ ﻤﺅﺘﻤﺭ ﺼﺤﻔﻲ ﻤﻁﻭل ﻓﻲ ﺍﻝﺒﻴﺕ ﺍﻻﺒﻴﺽ ﻫﺫﺍ ﺍﻝﻴﻭﻡ ﺍﻥ ﻭﺠﻭﺩ ﺃﻤﺭﻴﻜﺎ ﻓﻲ ﺍﻝﻌﺭﺍﻕ‬
‫ﻫﻭ ﻝﻤﻨﻊ ﺍﻗﺎﻤﺔ ﺩﻭﻝﺔ ﺍﻝﺨﻼﻓﺔ ﺍﻝﺘﻲ ﺴﺘﺘﻤﻜﻥ ﻤﻥ ﺒﻨﺎﺀ ﺩﻭﻝﺔ ﻗﻭﻴﺔ ﺘﻬﺩﺩ ﻤﺼﺎﻝﺢ ﺍﻝﻐﺭﺏ ﻭﺘﻬﺩﺩ‬
‫ﺃﻤﺭﻴﻜﺎ ﻓﻲ ﻋﻘﺭ ﺩﺍﺭﻫﺎ‬
‫ﻭﺃﻜﺩ ﺍﻥ ﺍﻝﻤﺘﻁﺭﻓﻴﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻴﺭﻴﺩﻭﻥ ﻨﺸﺭ ﺇﻴﺩﻭﻝﻭﺠﻴﺔ ﺍﻝﺨﻼﻓﺔ ﺍﻝﺘﻲ ﻻ ﺘﻌﺘﺭﻑ ﺒﺎﻝﻠﻴﺒﺭﺍﻝﻴﺔ ﻭﻻ ﺒﺎﻝﺤﺭﻴﺎﺕ ﻭﻝﻬـﺫﺍ‬
‫ﻴﺭﻴﺩﻭﻥ ﻝﻨﺎ ﺃﻥ ﻨﺭﺤل ﻭﻝﻜﻨﻨﺎ ﺒﺎﻗﻭﻥ ﺤﺘﻰ ﻻ ﻨﻨﺩﻡ ﻭﻝﻴﻌﻠﻡ ﺍﻝﺸﻌﺏ ﺍﻷﻤﺭﻴﻜﻲ ﺤﻴﻨﺌﺫ ﺍﻥ ﻭﺠﻭﺩﻨﺎ ﻓﻲ ﺍﻝﻌـﺭﺍﻕ ﻜـﺎﻥ‬
‫ﻴﺴﺘﺤﻕ ﺍﻝﻤﻐﺎﻤﺭﺓ ﻭﺍﻝﺭﻫﺎﻥ‬
‫ﻫﺅﻻﺀ ﺍﻝﻤﺘﻁﺭﻓﻭﻥ ﻴﺭﻴﺩﻭﻥ ﺇﺭﻫﺎﺏ ﺍﻝﻌﻘﻼﺀ ﻭﺍﻝﻤﻌﺘﺩﻝﻴﻥ ﻭﻗﻠﺏ ﺃﻨﻅﻤﺔ ﺤﻜﻤﻬﻡ ﻭﺇﻗﺎﻤﺔ ﺩﻭﻝﺔ ﺍﻝﺨﻼﻓﺔ‬
‫ﺍﻥ ﻤﻐﺎﻤﺭﺓ ﺍﻝﺭﺤﻴل ﻋﻥ ﺍﻝﻌﺭﺍﻕ ﺨﻁﺭﺓ ﺠﺩﹰﺍ ‪ ،‬ﺇﻨﻬﺎ ﺘﻌﻨﻲ ﺍﻝﺘﺨﻠﻲ ﻋﻥ ﺠﺯﺀ ﻤﻥ ﺍﻝﻤﻨﻁﻘﺔ ﻝﻠﻤﺘﻁﺭﻓﻴﻥ‬
‫ﻭﺍﻝﺭﺍﺩﻴﻜﺎﻝﻴﻴﻥ ﺍﻝﺫﻴﻥ ﺴﻴﻤﺠﺩﻭﻥ ﺍﻝﻨﺼﺭ ﻋﻠﻰ ﺍﻝﻭﻻﻴﺎﺕ ﺍﻝﻤﺘﺤﺩﺓ ﻭﺴﺘﻤﻨﺤﻬﻡ ﻫﺫﻩ ﺍﻝﻤﻨﻁﻘﺔ ﺍﻝﺘﻲ ﻨﺨﻠﻴﻬﺎ ﺍﻝﻔﺭﺼﺔ ﻝﻠﺘﺂﻤﺭ‬
‫ﻭﺍﻝﺘﺨﻁﻴﻁ ﻭﻤﻬﺎﺠﻤﺔ ﺃﻤﺭﻴﻜﺎ ﻭﺍﺴﺘﻐﻼل ﺍﻝﻤﻭﺍﺭﺩ ﺍﻝﺘﻲ ﺴﺘﻤﻜﻨﻬﻡ ﻤﻥ ﺘﻭﺴﻴﻊ ﺭﻗﻌﺔ ﺩﻭﻝﺔ ﺍﻝﺨﻼﻓﺔ‬
‫ﺨﺴﺌﺕ ﻴﺎ ﻜﺎﺫﺏ ‪ ...‬ﺩﻭﻝﺔ ﺍﻝﺨﻼﻓﺔ ﻗﺎﺩﻤﺔ ﺒﺈﺫﻥ ﺍﷲ ﻓﻬﺫﺍ ﺼﺤﻴﺢ ﻭﻝﻜﻨﻬﺎ ﻗﺎﺩﻤﺔ ﻹﻨﻘﺎﺫ ﺍﻝﺒﺸﺭﻴﺔ‬
‫ﻤﻥ ﺒﺭﺍﺜﻥ ﻭﻋﻔﻥ ﺃﻴﺩﻴﻭﻝﻭﺠﻴﺔ ﺍﻝﺤﺭﻴﺎﺕ ﺍﻝﺘﻲ ﺘﺩﻋﻴﻬﺎ ‪ ...‬ﻭﻨﻌﻠﻡ ﺍﻨﻙ ﺘﺴﺘﻐل ﻗﺩﻭﻤﻬﺎ ﻝﺘﻀﻠل ﺸﻌﺒﻙ ﻭﻝﺘﻜﺴﺏ ﺘﺄﻴﻴـﺩﻩ‬
‫ﻓﻲ ﺍﻝﺠﺭﺍﺌﻡ ﺍﻝﺘﻲ ﻝﻡ ﻴﺴﺒﻕ ﺍﻥ ﺍﺭﺘﻜﺒﻬﺎ ﺃﺤﺩ ﻓﻲ ﺍﻝﺘﺎﺭﻴﺦ‪...‬‬
‫ﻭﻝﻜﻥ ﺍﻝﻐﺭﻴﺏ ﺍﻝﻌﺠﻴﺏ ﺃﻥ ﻫﺫﺍ ﺍﻝﻤﺠﺭﻡ ﻤﺎ ﻓﺘﺄ ﻓﻲ ﻜل ﺸﺎﺭﺩﺓ ﻭﻭﺍﺭﺩﺓ ﻴﺘﺤﺩﺙ ﺍﻵﻥ ﺃﻥ ﺴﺒﺏ ﺤﺭﺏ ﻋﻠﻰ ﺍﻝﻌـﺭﺍﻕ‬
‫ﻭﺍﻹﺭﻫﺎﺏ ﻫﻭ ﺍﻝﺤﻴﻠﻭﻝﺔ ﺩﻭﻥ ﻗﻴﺎﻡ ﺩﻭﻝﺔ ﺍﻝﺨﻼﻓﺔ ﺒﻜل ﺼﺭﺍﺤﺔ ﻭﺒﺠﺎﺤﺔ ﻭﻴﻭﻅﻑ ﻤﻥ ﺃﺠل ﺫﻝﻙ ﺤﺭﺒﹰﺎ ﺃﻴﺩﻭﻝﻭﺠﻴـﺔ‬
‫ﻀﺭﻭﺴﹰﺎ ﺃﺒﻁﺎﻝﻬﺎ ﺤﻜﺎﻤﻨﺎ ﻭ"ﻋﻭﺍﻝﻡ"‬
‫ﺩﻴﻨﻬﻡ ﻭﺍﻝﺒﺎﺒﺎ ﻭﺍﻹﻋﻼﻤﻴﻴﻥ ﺍﻝﻐﺭﺒﻴﻴﻥ ﺒﺘﻌﻠﻴﻘﺎﺘﻬﻡ ﻭﺭﺴﻭﻤﻬﻡ ﺍﻝﻤﺴﻴﺌﺔ ﻭﻤﺴﺭﺤﻴﺎﺘﻬﻡ ﺍﻝﺴﺎﺨﺭﺓ ﻭﻤﻔﻜﺭﻱ ﺃﻤﺘﻨﺎ ﺍﻝﻌﻠﻤﺎﻨﻴﻴﻥ‬
‫ﻭ" ﺍﻹﺴﻼﻤﻴﻴﻥ ﺍﻝﻭﺍﻗﻌﻴﻴﻥ ﺍﻝﻤﻌﺘﺩﻝﻴﻥ"‪...‬‬
‫ﻜل ﻫﺅﻻﺀ ﻴﻬﺎﺠﻤﻭﻥ ﺩﻭﻝﺔ ﺍﻝﺨﻼﻓﺔ ﺍﻝﻘﺎﺩﻤﺔ ﺒﻘﻭﺓ ﻭﺠﻬﺎﺭﹰﺍ ﻨﻬﺎﺭﹰﺍ ﻭﺘﺠﺩ ﻤﻥ ﺃﻤﺘﻨﺎ ﻤﻥ ﻴﻘﻭل ﻭﻴﺼﻑ ﺍﻝﻌﺎﻤﻠﻴﻥ ﻹﻋﺎﺩﺓ‬
‫ﺩﻭﻝﺔ ﺍﻝﺨﻼﻓﺔ ﺒﺄﻨﻬﻡ ﻴﺴﺒﺤﻭﻥ ﻓﻲ ﺍﻝﺨﻴﺎل ﻭﺒﺄﻨﻬﻡ ﻴﺤﻠﻤﻭﻥ ﺤﺭﺏ ﻋﺎﻝﻤﻴﺔ ﻤﻥ ﺃﻗﺼﻰ ﺍﻷﺭﺽ ﻷﻗﺼﺎﻫﺎ ﻭﻋﻠﻰ ﻜﺎﻓـﺔ‬
‫ﺍﻝﺼﻌﺩ ﻭﺒﻜﺎﻓﺔ ﺍﻝﻭﺴﺎﺌل ﻭﺍﻷﺴﺎﻝﻴﺏ ﻋﻠﻰ ﺤﺯﺏ ﺍﻝﺘﺤﺭﻴﺭ ﻭﺍﻝﺨﻼﻓﺔ ﻤﻥ ﺘﻌﺘﻴﻡ ﻭﺘﻌﺫﻴﺏ ﻭﺍﻓﺘﺭﺍﺀﺍﺕ ﻭﺘﻨﻜﻴل ﻭﺴـﺠﻥ‬
‫ﻭﻗﺘل ﻭﻴﻭﺠﺩ ﻤﻥ ﺒﻴﻥ ﻅﻬﺭﺍﻨﻴﻨﺎ ﻤﻥ ﻻ ﻴﺩﺭﻙ ﻋﻅﻤﺔ ﻋﻭﺩﺓ ﺍﻝﺨﻼﻓﺔ ﻭﻓﺭﻀﻴﺔ ﺍﻝﻌﻤل ﻝﻬﺎ ﻭﻭﺍﺠـﺏ ﻋـﻭﺩﺓ ﺍﻝﺤﻜـﻡ‬
‫ﻭﺍﻻﺤﺘﻜﺎﻡ ﺇﻝﻰ ﺸﺭﻉ ﺍﷲ ﻭﺍﻥ ﻜل ﺤل ﻏﻴﺭ ﺫﻝﻙ ﻤﺎ ﻫﻭ ﺇﻻ ﻀﺭﺏ ﻤﻥ ﺍﻝﺨﻴﺎل ﻭﺇﻤﻌﺎﻥ ﻓﻲ ﺍﻹﺫﻻل ﻭﺘﻤﻜﻴﻥ ﻝﻸﻨﺫﺍل‬
‫ﻭﻫﺫﻩ ﺒﻌﺽ ﺍﻝﻔﻘﺭﺍﺕ ﺍﻝﺘﻲ ﻭﺭﺩﺕ ﻓﻲ ﺍﻝﻤﺅﺘﻤﺭ ﺍﻝﺼﺤﻔﻲ ﻭﺍﻝﻤﺘﻌﻠﻘﺔ ﺒﺎﻝﻬﺠﻭﻡ ﻋﻠﻰ ﺍﻝﺨﻼﻓﺔ‬
‫‪Transcript: Bush's news conference‬‬
‫‪٢٠٠٦, ١١p.m. EDT, October ١٢:٢٧POSTED:‬‬

‫‪٩١‬‬
We can't tolerate a new terrorist state in the heart of the Middle East with large oil
reserves that could be used to fund its radical ambitions or used to inflict economic
.damage on the West
By helping the Iraqis build a democracy -- an Iraqi-style democracy -- we will deal a
major blow to terrorist and extremists, we'll bring hope to a troubled region, and we'll
.make this country more secure
The strategic goal is to help this young democracy succeed in a world in which
extremists are trying to intimidate rational people in order to topple moderate
.governments and to extend the caliphate
The stakes couldn't be any higher, as I said earlier, in the world in which we live.
There are extreme elements that use religion to achieve objectives. And they want us
to leave. And they want to topple government. They want to extend an ideological
.caliphate that has no concept of liberty inherent in their beliefs
But the stakes are high if we were to leave. It means that we would hand over a part of
the region to extremists and radicals who would glorify a victory over the United
States and use it to become -- use it to recruit. It would give these people a chance to
plot and plan and attack. It would give them resources from which to continue their
.efforts to spread their caliphate
//bush.transcript١١/١٠/POLITICS/٢٠٠٦http://www.cnn.com/
: ‫ﺍﻝﻤﺼﺩﺭ‬
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‫ ﻤﻥ ﺍﻝﺜﻭﺭﺓ ﺇﻝﻰ ﺍﻝﺩﻭﻝﺔ‬:‫ﺍﻝﻘﺎﻋﺩﺓ ﻓﻲ ﺍﻝﻌﺭﺍﻕ‬
٢٠٠٧-٢-٢١
‫ ﻭﻗﺩ ﻻ ﻴﻨﺠﺢ ﻁﻭﻴﻼ ﻜﻤﺎ ﺤﺩﺙ ﺴﺎﺒﻘﹰﺎ‬،‫ﻭﻴﻤﻜﻥ ﺍﻝﻘﻭل ﺇﻥ ﺍﻨﺘﻘﺎل ﺍﻝﻤﻘﺎﻭﻤﺔ ﻤﻥ ﺍﻝﺜﻭﺭﺓ ﺇﻝﻰ ﺍﻝﺩﻭﻝﺔ ﻤﺤﻔﻭﻑ ﺒﺎﻝﻤﺨﺎﻁﺭ‬
،‫ ﻝﻜﻥ ﺫﻝﻙ ﻻ ﻴﻌﻨﻲ ﺒﺎﻝﻀﺭﻭﺭﺓ ﺍﻨﻬﻴﺎﺭ ﺍﻷﻴﺩﻴﻭﻝﻭﺠﻴﺎ ﺍﻝﺠﻬﺎﺩﻴﺔ‬،‫ﻓﻲ ﺘﺠﺎﺭﺏ ﻤﻤﺎﺜﻠﺔ ﻓﻲ ﻜل ﻤﻥ ﺍﻝﺸﻴﺸﺎﻥ ﻭﺃﻓﻐﺎﻨﺴﺘﺎﻥ‬
‫ ﻭﺍﻨﺘﻬﺎﺝ ﺇﺴﺘﺭﺍﺘﻴﺠﻴﺎﺕ ﻭﺘﻜﺘﻴﻜﺎﺕ ﺃﻜﺜﺭ ﻋﻨﻔﹰﺎ ﻓﻲ ﻤﻭﺍﺠﻬﺔ ﺍﻻﺤـﺘﻼل‬،‫ﺒل ﻴﺩل ﻋﻠﻰ ﻋﻭﺩﺘﻬﺎ ﻤﺭﺓ ﺃﺨﺭﻯ ﺇﻝﻰ ﺍﻝﺜﻭﺭﺓ‬
‫ﻭﺍﻝﺤﻜﻭﻤﺔ ﺍﻝﻤﻭﺍﻝﻴﺔ ﻝﻪ‬
‫ﺒﻘﻠﻡ ﻤﺭﻭﺍﻥ ﺸﺤﺎﺩﺓ‬
‫ﻀﻡ ﻭﺘﺠﻨﻴﺩ ﻀﺒﺎﻁ ﺍﻝﺠﻴﺵ ﺍﻝﻌﺭﺍﻗﻲ ﺍﻝﺴﺎﺒﻕ ﻤﻥ ﺭﺘﺒﺔ ﻤﻼﺯﻡ ﺇﻝﻰ ﺭﺘﺒﺔ ﺭﺍﺌﺩ ﺇﻝﻰ ﺼﻔﻭﻓﻬﺎ‬

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 ‫‪%٧٠‬ﻤﻥ ﺍﻝﻌﺸﺎﺌﺭ ﺍﻝﺴﻨﻴﺔ ﺘﺅﻴﺩ ﻭﺘﺴﺎﻨﺩ ﺍﻝﺩﻭﻝﺔ ﺍﻝﻭﻝﻴﺩﺓ‬
‫ﻭﺯﺍﺭﺍﺕ ﻭﺩﻭﺍﺌﺭ ﻭﺠﻴﺵ ﻭﺘﺠﻬﻴﺯﺍﺕ ﻭﻤﻭﺍﺯﻨﺎﺕ ﻤﺎﻝﻴﺔ ﻋﻠﻰ ﻏﺭﺍﺭ ﺍﻝﺩﻭل ﺍﻝﻘﺎﺌﻤﺔ‬
‫ﻼ ﻋﻥ ﺍﻷﺠﻨﺒﻴﺔ ﺤﻭل ﺍﻹﻋﻼﻥ ﻋﻥ ﻗﻴﺎﻡ ﺍﻝﺩﻭﻝـﺔ‬
‫ﻝﻡ ﺘﺼﺩﺭ ﺭﺩﻭﺩ ﻓﻌل ﻤﻥ ﻗﺒل ﺍﻝﺩﻭل ﺍﻝﻌﺭﺒﻴﺔ‪ ،‬ﺃﻭ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﻓﻀ ًﹰ‬
‫ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﺒﺎﺴﺘﺜﻨﺎﺀ ﻤﺎ ﺃﻋﻠﻨﻪ ﺍﻝﺭﺌﻴﺱ ﺍﻷﻤﺭﻴﻜﻲ ﺠﻭﺭﺝ ﺒﻭﺵ‪ ،‬ﺒﺄﻨﻪ ﻝﻥ ﻴﺴﻤﺢ ﺒﻘﻴﺎﻡ ﺩﻭﻝﺔ ﺇﺴﻼﻤﻴﺔ ﻓﻲ‬
‫ﺍﻝﻌﺭﺍﻕ‪.‬‬
‫ﻭﻝﻌل ﻓﻲ ﻫﺫﺍ ﺍﻹﻋﻼﻥ ﻀﺭﺒﺔ ﻗﺎﺴﻤﺔ ﻝﻠﺴﻴﺎﺴﺔ ﺍﻷﻤﺭﻴﻜﻴﺔ ﻓﻲ ﺍﻝﻌﺭﺍﻕ ﻭﺍﻝﺸﺭﻕ ﺍﻷﻭﺴﻁ‪ ،‬ﻭﻓﺸل ﺫﺭﻴـﻊ ﻝﻠـﺭﺌﻴﺱ‬
‫ﺒﻭﺵ‪ ،‬ﺍﻝﺫﻱ ﻴﺒﺩﻭ ﺃﻨﻪ ﻝﻴﺱ ﻓﻲ ﻭﻀﻊ ﻴﺴﻤﺢ ﻝﻪ ﺒﺎﻝﻤﻭﺍﻓﻘﺔ ﺃﻭ ﺍﻝﺭﻓﺽ‪ ،‬ﻓﺎﻝﻤﻘﺎﻭﻤﺔ ﺍﻝﻌﺭﺍﻗﻴﺔ ﺘﺘﻘﺩﻡ ﺒﺸﻜل ﻜﺒﻴﺭ ﻭﺘﺤﻘﻕ‬
‫ﺇﻨﺠﺎﺯﺍﺕ ﻤﻴﺩﺍﻨﻴﺔ ﻋﻠﻰ ﺍﻷﺭﺽ‪.‬‬
‫ﻭﻗﺩ ﺭﺍﻓﻕ ﺇﻋﻼﻥ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﺘﻌﺘﻴﻡ ﺇﻋﻼﻤﻲ ﻤﺘﻌﻤﺩ ﺍﻨﺘﻬﺠﺘﻪ ﻏﺎﻝﺒﻴﺔ ﻭﺴﺎﺌل ﺍﻹﻋـﻼﻡ ﺍﻝﻤﺭﺌﻴـﺔ ﻭﺍﻝﻤﻘـﺭﻭﺀﺓ‬
‫ﻭﺍﻝﻤﺴﻤﻭﻋﺔ‪ ،‬ﺒﺴﺒﺏ ﺍﻝﺭﻗﺎﺒﺔ ﺍﻝﺸﺩﻴﺩﺓ‪ ،‬ﻭﺍﻝﻀﻐﻭﻁ ﺍﻝﺩﻭﻝﻴﺔ ﻋﻠﻰ ﻜﺎﻓﺔ ﻭﺴﺎﺌل ﺍﻹﻋﻼﻡ ﺍﻝﻌﺭﺒﻴﺔ ﻭﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻝﺩﻭﻝﻴﺔ‪،‬‬
‫ﺍﻷﻤﺭ ﺍﻝﺫﻱ ﻴﺩل ﻋﻠﻰ ﻓﺸل ﻋﺭﻴﺽ ﻓﻲ ﺴﻴﺎﺴﺔ ﺍﻝﻭﻻﻴﺎﺕ ﺍﻝﻤﺘﺤﺩﺓ ﻓﻲ ﺤﺭﺒﻬﺎ ﻋﻠﻰ ﻤﺎ ﻴﺴﻤﻰ "ﺍﻹﺭﻫﺎﺏ"‪ ،‬ﻭﺴـﻘﻭﻁ‬
‫ﻤﺭﻴﻊ ﻝﻤﺸﺭﻭﻉ ﺍﻝﺸﺭﻕ ﺍﻷﻭﺴﻁ ﺍﻝﺠﺩﻴﺩ ﻓﻲ ﺍﻝﻤﻨﻁﻘﺔ‪ ،‬ﺤﻴﺙ ﻴﺄﺘﻲ ﺍﻹﻋﻼﻥ ﻋﻥ ﻗﻴﺎﻡ ﻫﺫﻩ ﺍﻝﺩﻭﻝـﺔ ﺍﻹﺴـﻼﻤﻴﺔ ﻓـﻲ‬
‫ﺍﻝﻌﺭﺍﻕ ﻤﻥ ﻗﺒل ﺍﻝﺠﻤﺎﻋﺎﺕ ﺍﻝﺠﻬﺎﺩﻴﺔ‪ ،‬ﻭﻓﻲ ﻤﻘﺩﻤﺘﻬﺎ ﺍﻝﻘﺎﻋﺩﺓ ﻭﻤﺠﻠﺱ ﺸﻭﺭﻯ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ‪ ،‬ﻜﻤﺅﺸﺭ ﺨﻁﻴﺭ ﻋﻠﻰ ﻓﺸل‬
‫ﺍﻝﺴﻴﺎﺴﺎﺕ ﺍﻷﻤﺭﻴﻜﻴﺔ ﻓﻲ ﺍﻝﺘﻌﺎﻤل ﻤﻊ ﺍﻝﻤﺴﺄﻝﺔ ﺍﻝﻌﺭﺍﻗﻴﺔ ﻭﺍﻝﻔﻠﺴﻁﻴﻨﻴﺔ ﻭﺍﻝﻌﺭﺒﻴﺔ ﻭﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻝﺩﻭﻝﻴﺔ‪.‬‬
‫ﺴﻨﺘﻨﺎﻭل ﻓﻲ ﻫﺫﺍ ﺍﻝﻤﻘﺎل ﻤﻼﻤﺢ ﻨﺸﻭﺀ ﻭﻤﺴﻴﺭﺓ ﻫﺫﻩ ﺍﻝﺩﻭﻝﺔ ﺍﻝﻔﺘﻴﺔ ﺍﻝﺘﻲ ﺘﻭﺍﺠﻪ ﺘﺤﺩﻴﺎﺕ ﺨﻁﻴﺭﺓ ﻭﻜﺒﻴﺭﺓ‪ ،‬ﺒﺎﻋﺘﺒﺎﺭ ﺃﻥ‬
‫ﻨﺠﺎﺤﻬﺎ ﺴﻴﻐﻴﺭ ﺨﺎﺭﻁﺔ ﺍﻝﻘﻭﻯ ﻓﻲ ﺍﻝﻤﻨﻁﻘﺔ‪ ،‬ﻭﻨﻠﻘﻲ ﻤﺯﻴﺩﹰﺍ ﻤﻥ ﺍﻝﺒﺤﺙ ﺤﻭل ﺘﻜﻭﻴﻨﻬﺎ‪ ،‬ﻭﺩﻭﺍﻓﻊ ﺇﻗﺎﻤﺘﻬﺎ‪ ،‬ﻭﺍﺭﺘﺒﺎﻁﻬـﺎ‬
‫ﺒﻤﺂﻻﺕ ﺤﺭﻜﺔ ﺍﻝﻤﻘﺎﻭﻤﺔ ﺍﻝﻌﺭﺍﻗﻴﺔ ﺍﻝﻭﻁﻨﻴﺔ ﻭﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﻭﺃﺩﻭﺍﺭﻫﺎ ﺍﻝﺴﻴﺎﺴﻴﺔ ﻓﻲ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﻭﻤﺴﺘﻘﺒﻠﻬﺎ‪.‬‬
‫ﻭﺍﻝﻤﺭﺍﻗﺏ ﻝﻠﺘﻨﻅﻴﻤﺎﺕ ﺍﻝﺴﻠﻔﻴﺔ ﺍﻝﺠﻬﺎﺩﻴﺔ‪ ،‬ﻴﻌﻠﻡ ﻴﻘﻴﻨﹰﺎ ﺃﻥ ﻤﺴﺄﻝﺔ ﺍﻝﺨﻼﻓﺔ ﻭﺍﻝﺤﺎﻜﻤﻴﺔ؛ ﻫﻤﺎ ﺃﺤﺩ ﺃﻫﻡ ﺍﻝﻤﻔﺎﻫﻴﻡ ﺍﻝﻤﺅﺴـﺴﺔ‬
‫ﻝﻠﺨﻁﺎﺏ ﺍﻝﺴﻠﻔﻲ ﺍﻝﺠﻬﺎﺩﻱ ﺍﻝﻌﺎﻝﻤﻲ‪ ،‬ﻭﺍﻝﻬﺩﻑ ﻭﺍﻝﻐﺎﻴﺔ ﺍﻝﺭﺌﻴﺴﻴﺔ ﻝﻬﺎ‪ ،‬ﻭﺍﻝﺘﻲ ﺘﻨﺒﺜﻕ ﻋﻥ ﻤﻔﻬﻭﻡ ﺍﻝﺘﻭﺤﻴﺩ‪ ،‬ﻋﻠﻰ ﺍﺨﺘﻼﻑ‬
‫ﺯﻤﺎﻨﻬﺎ ﻭﻤﻜﺎﻨﻬﺎ ﻭﻤﺴﻤﻴﺎﺘﻬﺎ‪.‬‬
‫* ﺍﻝﻤﻼﻤﺢ ﺍﻝﻌﺎﻤﺔ ﻝﻨﺸﻭﺀ ﺍﻝﺩﻭﻝﺔ‪:‬‬
‫ﺒﺩﺃﺕ ﺍﻝﻤﺭﺤﻠﺔ ﺍﻷﻭﻝﻰ ﺒﺘﻨﻔﻴﺫ ﻓﻜﺭﺓ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻤﻨﺫ ﺍﻝﻴﻭﻡ ﺍﻷﻭل ﻝﺘﺄﺴﻴﺱ ﻤﺠﻠﺱ ﺸـﻭﺭﻯ ﺍﻝﻤﺠﺎﻫـﺩﻴﻥ ﻓـﻲ‬
‫ﺍﻝﻌﺭﺍﻕ‪ ،‬ﺍﻝﺫﻱ ﺘﺄﺴﺱ ﺒﺘﺎﺭﻴﺦ ‪٢٠٠٥/١٢/١٥‬ﻡ‪ ،‬ﺒﻬﺩﻑ ﺘﻭﺤﻴﺩ ﺠﻬﻭﺩ ﺍﻝﻤﻘﺎﻭﻤﺔ ﻀﺩ ﺍﻻﺤﺘﻼل ﺍﻷﻤﺭﻴﻜﻲ ﻭﺤﻠﻔﺎﺌﻪ‪،‬‬
‫ﻝﻴﻜﻭﻥ ﻨﻭﺍﺓ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﻭﻗﺩ ﻀﻡ ﺍﻝﻤﺠﻠﺱ ﻋﻨﺩ ﺍﻨﻁﻼﻗﻪ ﺨﻤﺱ ﺠﻤﺎﻋﺎﺕ ﻭﺘﻨﻅﻴﻤﺎﺕ ﺇﺴﻼﻤﻴﺔ ﻤﺨﺘﻠﻔﺔ‪ ،‬ﻜـﺎﻥ‬
‫ﻋﻠﻰ ﺭﺃﺴﻬﺎ "ﺘﻨﻅﻴﻡ ﺍﻝﻘﺎﻋﺩﺓ ﻓﻲ ﺒﻼﺩ ﺍﻝﺭﺍﻓﺩﻴﻥ"‪ ،‬ﻭﺘﻜﻭﻨﺕ ﻋﻀﻭﻴﺘﻪ ﻓﻲ ﻤﺭﺤﻠﺔ ﺍﻝﺘﺄﺴﻴﺱ ﻤـﻥ‪ :‬ﺠـﻴﺵ ﺍﻝﻁﺎﺌﻔـﺔ‬
‫ﺍﻝﻤﻨﺼﻭﺭﺓ‪ ،‬ﻭﺠﻴﺵ ﺃﻫل ﺍﻝﺴﻨﺔ ﻭﺍﻝﺠﻤﺎﻋﺔ‪ ،‬ﻭﺴﺭﺍﻴﺎ ﺃﻨﺼﺎﺭ ﺍﻝﺘﻭﺤﻴﺩ‪ ،‬ﻭﺴﺭﺍﻴﺎ ﺍﻝﻐﺭﺒﺎﺀ‪ ،‬ﺜﻡ ﺍﻝﺘﺤﻕ ﺒﺎﻝﻤﺠﻠﺱ ﺠﻤﺎﻋﺎﺕ‬
‫ﺃﺨﺭﻯ ﻤﺜل‪ :‬ﻜﺘﺎﺌﺏ ﺍﻷﻫﻭﺍل‪ ،‬ﻭﺴﺭﺍﻴﺎ ﺍﻝﺠﻬﺎﺩ ﺍﻹﺴﻼﻤﻲ ― ﺍﻝﻌﺭﺍﻕ‪ ،-‬ﻭﻜﺘﺎﺌﺏ ﺍﻝﻤﺭﺍﺒﻁﻴﻥ‪ ،‬ﻭﺘﻭﻝﻰ ﺭﺌﺎﺴﺔ ﺍﻝﻤﺠﻠﺱ‬
‫ﺍﻝﺸﻴﺦ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺭﺸﻴﺩ ﺍﻝﺒﻐﺩﺍﺩﻱ‪ ،‬ﺤﺘﻰ ﺍﻹﻋﻼﻥ ﻋﻥ ﺘﺄﺴﻴﺱ "ﺤﻠﻑ ﺍﻝﻤﻁﻴﺒﻴﻥ"‪ ،‬ﻭﻗﺩ ﻝﺨﺼﺕ ﺍﻷﺒﻴﺎﺕ ﺍﻝـﺸﻌﺭﻴﺔ‬
‫ﺍﻝﺘﺎﻝﻴﺔ ﺸﺭﻭﻁ ﺍﻻﻨﺘﺴﺎﺏ ﻭﺍﻝﻘﺒﻭل ﻓﻲ ﻋﻀﻭﻴﺔ ﺍﻝﻤﺠﻠﺱ ﻋﻠﻰ ﻤﺴﺘﻭﻯ ﺍﻝﺠﻤﺎﻋﺎﺕ ﻭﺍﻷﻓﺭﺍﺩ‪:‬‬
‫ﻼ ﺃﻭ ﺭﺍﻏﺒﹰﺎ ﻓﻲ ﺤﺏ ﺭﺏ ﻴﻘﺘل‬
‫ﻓﻲ ﺼﻔﻨﺎ ﻻ ﻨﻘﺒل ﺇﻻ ﻜﺭﻴﻤﹰﺎ ﻴﻌﻤل ﻭﻤﻘﺎﺘ ﹰ‬
‫ﻭﺴﻼﺤﻪ ﻤﻥ ﺨﺼﻤﻨﺎ ﻭﻴﻘﻴﻨﻪ ﻤﻥ ﺭﺒﻨﺎ ﻭﻏﺭﺍﻤﻪ ﻓﻲ ﺩﻴﻨﻨﺎ ﻭﻤﺴﻴﺭﻩ ﻓﻲ ﺩﺭﺒﻨـﺎ‬
‫ﺒﺤﻤﺎﺴﺔٍﹾ ﻴﺘﺩﻓﻕ ﺒﺎﺏ ﺍﻝﺸﻬﺎﺩﺓ ﻴﻁﺭﻕ ﺒﺴﻼﺤﻪ ﻴﺘﻤﻨﻁﻕ ﻭﺒﺴﺭﻨﺎ ﻻ ﻴﻨﻁﻕ‬
‫ﻓﻲ ﻝﻴﻠﻪ ﻫﻭ ﻋﺎﺒﺩ ﻫﻭ ﺭﺍﻜﻊ ﺃﻭ ﺴﺎﺠﺩ ﻴﺭﺠﻭ ﺍﻝﻜﺭﻴﻡ ﻭﻗﺭﺒﻪ ﻓﻲ ﻏﻴﺭﻩ ﻫﻭ ﺯﺍﻫﺩ‬
‫ﻻ ﻴﺒﺘﻐﻲ ﻓﻲ ﺤﺭﺒﻪ ﺇﻻ ﺍﻝﺭﻀﻰ ﻤﻥ ﺭﺒﻪ ﻴﺭﺠﻭ ﺍﻝﺸﻬﺎﺩﺓ ﺭﺍﻏﺒﹰﺎ ﻁﻌﻥ ﺍﻝﻭﻏﻰ ﻓﻲ ﺠﻨﺒﻪ‬

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 ‫ﻫﺫﻱ ﻤﺒﺎﺩﺉ ﺤﺯﺒﻨﺎ ﻴﺎ ﺭﺍﻏﺒﹰﺎ ﻓﻲ ﺤﺒﻨﺎ ﺘﻘﻭﻯ ﺍﻹﻝﻪ ﻭﻨﺼﺭﻩ ﺴﻴﻅل ﺩﻴﺩﻥ ﺩﺭﺒﻨﺎ‬
‫ﻭﻗﺩ ﺘﻭﻝﻰ ﺍﻝﻤﺠﻠﺱ ﻗﻴﺎﺩﺓ ﺍﻝﻌﻤﻠﻴﺎﺕ ﺍﻝﻌﺴﻜﺭﻴﺔ‪ ،‬ﻭﺍﻝﺘﻨﺴﻴﻕ ﻤﻊ ﺒﻘﻴﺔ ﺍﻝﺠﻤﺎﻋﺎﺕ ﻭﺍﻝﺘﻨﻅﻴﻤـﺎﺕ ﺍﻝﻌﺭﺍﻗﻴـﺔ ﺍﻝﻤﻘﺎﻭﻤـﺔ‪،‬‬
‫ﺍﻝﻭﻁﻨﻴﺔ ﻭﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﺒﻬﺩﻑ ﻋﺩﻡ ﺘﻌﺎﺭﺽ ﺠﻬﻭﺩ ﺍﻝﻤﻘﺎﻭﻤﺔ ﻀﺩ ﺍﻻﺤﺘﻼل‪ ،‬ﻭﻜﺎﻨﺕ ﺍﻝﺒﻴﺎﻨﺎﺕ ﺘﺼﺩﺭ ﻋـﻥ ﺍﻝﻬﻴﺌـﺔ‬
‫ﺍﻹﻋﻼﻤﻴﺔ ﻝﻤﺠﻠﺱ ﺸﻭﺭﻯ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ‪ ،‬ﻭﺍﻝﻤﺠﻠﺱ ﻴﺘﺒﻨﻰ ﻤﺴﺅﻭﻝﻴﺘﻪ ﻋﻥ ﺍﻝﻌﻤﻠﻴﺎﺕ ﺍﻝﻌﺴﻜﺭﻴﺔ ﺒﻐـﺽ ﺍﻝﻨﻅـﺭ ﻋـﻥ‬
‫ﺍﻝﺠﻤﺎﻋﺔ ﺍﻝﺘﻲ ﻨﻔﺫﺘﻬﺎ‪.‬‬
‫ﻭﻓﻲ ﺍﻝﻤﺭﺤﻠﺔ ﺍﻝﺜﺎﻨﻴﺔ ﺒﺩﺃﺕ ﻤﻊ ﺇﻋﻼﻥ ﻤﺠﻠﺱ ﺸﻭﺭﻯ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﺒﺘﺎﺭﻴﺦ ‪٢٠٠٦\١٠\١٢‬ﻡ‪ ،‬ﻗﻴﺎﻡ "ﺤﻠﻑ ﺍﻝﻤﻁﻴ‪‬ﺒﻴﻥ"‪،‬‬
‫ﺍﻝﺫﻱ ﻴﻀﻡ ﻤﺠﻠﺱ ﺸﻭﺭﻯ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻓﻲ ﺍﻝﻌﺭﺍﻕ ﻤﻥ ﺠﻬﺔ‪ ،‬ﻭﻤﻥ ﺠﻬﺔ ﺜﺎﻨﻴﺔ ﺠﻴﺵ ﺍﻝﻔﺎﺘﺤﻴﻥ‪ ،‬ﻭﺠﻨـﺩ ﺍﻝـﺼﺤﺎﺒﺔ‪،‬‬
‫ﻭﻜﺘﺎﺌﺏ ﺃﻨﺼﺎﺭ ﺍﻝﺘﻭﺤﻴﺩ ﻭﺍﻝﺴﻨﺔ‪ ،‬ﻭﻤﻥ ﺠﻬﺔ ﺜﺎﻝﺜﺔ ﺍﻝﻜﺜﻴﺭ ﻤﻥ ﺸﻴﻭﺥ ﺍﻝﻌﺸﺎﺌﺭ ﺍﻝﻤﺨﻠﺼﻴﻥ ـ ﺒﺤـﺴﺏ ﺍﻝﺒﻴـﺎﻥ ـ‪،‬‬
‫ﻭﻏﻴﺭﻫﻡ ﻤﻤﻥ ﺴﻴﻌﻠﻥ ﻋﻥ ﻨﻔﺴﻪ ﺘﺒﺎﻋﺎﹰ‪ ،‬ﺤﻴﺙ ﻭﺼﻑ ﺍﻝﻤﺠﻠﺱ ﺍﻝﺫﻴﻥ ﻝﺒﻭﺍ ﺩﻋﻭﺘﻪ ﺒﺎﻻﻨﻀﻤﺎﻡ ﺇﻝﻰ ﺤﻠﻑ ﺍﻝﻤﻁﻴﺒـﻴﻥ‬
‫"ﻭﻜﺎﻥ ﺁﺨﺭ ﺍﻝﺨﻁﻭﺍﺕ ﺍﻝﻤﺒﺎﺭﻜﺔ ﺍﻹﻋﻼﻥ ﻋﻥ ﺘﺸﻜﻴل ﺤﻠﻑ ﺍﻝﻤﻁﻴﺒﻴﻥ‪ ،‬ﻭﺍﻝﺫﻱ ﺩﻋﺎ ﺍﻝﻭﺠﻬﺎﺀ ﻭﺍﻝﻔﻀﻼﺀ ﻤـﻥ ﺃﻫـل‬
‫ﺍﻝﻌﺭﺍﻕ ﻤﻥ ﺍﻝﻌﻠﻤﺎﺀ ﻭﺭﺅﺴﺎﺀ ﺍﻝﻌﺸﺎﺌﺭ ﻭﻗﺎﺩﺓ ﺍﻝﺠﻬﺎﺩ ﻭﺍﺴﺘﺠﺎﺏ ﻤﻥ ﺍﺴﺘﺠﺎﺏ ﻭﻜﺎﻨﻭﺍ ﺨﻴﺭﹰﺍ ﻭﺒﺭﻜﺔ‪ ،‬ﻭﻤﻥ ﻝﻡ ﻴﻔﻌـل‪،‬‬
‫ﻓﻭﺯﺭﻩ ﺒﻴﻥ ﻜﺘﻔﻴﻪ ﻝﻴﺱ ﻝﻪ ﻤﻥ ﺍﻝﺤﻤل ﻨﺼﻴﺏ‪ ،‬ﻤﻊ ﻭﺠﻭﺩ ﻤﺎ ﻴﻤﻜﻥ ﺃﻥ ﻴﻜﻭﻥ ﺭﺍﺒﻁﺔ ﻴﻠﺘﺤﻡ ﻤﻥ ﺨﻼﻝﻬﺎ ﺃﻫل ﺍﻝﺤـل‬
‫ﻭﺍﻝﻌﻘﺩ ﻭﺘﻠﺘﺌﻡ ﺼﻔﻭﻓﻬﻡ"‪.‬‬
‫ﻭﺍﻝﻤﺭﺤﻠﺔ ﺍﻷﺨﻴﺭﺓ ﻤﻥ ﺘﺄﺴﻴﺱ ﺩﻭﻝﺔ ﺍﻝﻌﺭﺍﻕ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﺠﺎﺀﺕ ﻋﺒﺭ ﺍﻹﻋﻼﻥ ﻋﻥ ﻗﻴﺎﻡ "ﺩﻭﻝﺔ ﺍﻝﻌﺭﺍﻕ ﺍﻹﺴـﻼﻤﻴﺔ"‬
‫ﻓﻲ ﺍﻝﺒﻴﺎﻥ ﺍﻝﻤﺭﺌﻲ ﻝﻤﺠﻠﺱ ﺸﻭﺭﻯ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﺍﻝﻤﺅﺭﺥ ﺒﺘﺎﺭﻴﺦ ‪٢٠٠٦/١٠/١٣‬ﻡ‪ ،‬ﻗﺭﺃﻩ ﺍﻝﻨﺎﻁﻕ ﺍﻝﺭﺴﻤﻲ ﺒﻤﺎ ﻴﺴﻤﻰ‬
‫ﺩﻭﻝﺔ ﺍﻝﻌﺭﺍﻕ ﺍﻹﺴﻼﻤﻴﺔ ﻤﻥ ﻭﺯﺍﺭﺓ ﺇﻋﻼﻤﻬﺎ‪ ،‬ﻭﺘﻡ ﺘﻌﻴﻴﻥ ﺍﻝﺸﻴﺦ ﺃﺒﻭ ﻋﻤﺭ ﺍﻝﺒﻐﺩﺍﺩﻱ ﺍﻝﻬﺎﺸﻤﻲ ﺍﻝﺤﺴﻨﻲ ﺃﻤﻴﺭﹰﺍ ﻝﻬـﺫﻩ‬
‫ﺍﻝﺩﻭﻝﺔ‪ ،‬ﺤﻴﺙ ﻴﺼﻑ ﻨﻔﺴﻪ ﺒﺄﻨﻪ ﻝﻡ ﻴﻜﻥ ﻴﺤﻠﻡ ﺇﻻ ﺃﻥ ﻴﻜﻭﻥ ﺠﻨﺩﻴﹰﺎ ﻓﻲ ﺴﻭﺍﺩ ﺍﻝﻨﺎﺱ‪ ،‬ﻭﺃﻨﻪ ﻝﻡ ﻴﻜﻥ ﻴﻭﻤﹰﺎ ﻤﺎ ﺃﻤﻴﺭﹰﺍ ﻤﻥ‬
‫ﺃﻤﺭﺍﺀ ﺃﻱ ﺠﻤﺎﻋﺔ ﻤﻥ ﺍﻝﺠﻤﺎﻋﺎﺕ‪ ،‬ﻭﺃﻥ ﺍﺨﺘﻴﺎﺭﻩ ﺘﻡ ﻤﻥ ﺨﻼل ﺍﺠﺘﻤﺎﻉ ﺍﻝﻨﺎﺱ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻗﺩ ﻭﻀﺢ ﺃﻨﻪ ﻝﻥ ﻴﻘﻁﻊ ﺃﻤﺭﹰﺍ ﻤﻥ ﺃﻤﻭﺭ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺇﻻ ﺒﻌﺩ ﻤﺸﻭﺭﺓ ﺇﺨﻭﺍﻨﻪ‪ ،‬ﻭﺒﻨﺎﺀ ﻋﻠﻰ ﺫﻝﻙ‪ ،‬ﻗﺎﻡ ﺒﺘﺸﻜﻴل ﻤﺠﻠـﺱ‬
‫ﺸﻭﺭﻯ ﻴﺘﺒﻊ ﺘﻨﻅﻴﻤﻴﹰﺎ ﻹﻤﺎﺭﺓ ﺍﻝﺩﻭﻝﺔ‪ ،‬ﻴﻀﻡ ﺜﻼﺜﺔ ﺃﻓﺭﺍﺩ ﻤﻥ ﻜل ﺠﻤﺎﻋﺔ ﺍﻝﺘﺤﻘﺕ ﺒﺎﻝﺩﻭﻝﺔ‪ ،‬ﺒﻐﺽ ﺍﻝﻨﻅﺭ ﻋـﻥ ﻋـﺩﺩ‬
‫ﺠﻨﻭﺩﻫﺎ ﻭﺤﺠﻡ ﻋﻤﻠﻴﺎﺘﻬﺎ ﺍﻝﻌﺴﻜﺭﻴﺔ‪ ،‬ﺒﺎﻹﻀﺎﻓﺔ ﺇﻝﻰ ﻤﻤﺜل ﻋﻥ ﻜل ﻋﺸﻴﺭﺓ ﻤﻥ ﺃﺼﻭل ﺍﻝﻌﺸﺎﺌﺭ ﺍﻝﻜﺒﺭﻯ‪ ،‬ﺇﻝﻰ ﺠﺎﻨﺏ‬
‫ﻋﺩﺩ ﻤﻥ ﺃﻫل ﺍﻝﺨﺒﺭﺓ ﻭﺍﻻﺨﺘﺼﺎﺹ‪ ،‬ﻭﻴﻨﺒﺜﻕ ﻋﻥ ﻫﺫﺍ ﺍﻝﻤﺠﻠﺱ ﺍﻝﻤﻭﺴﻊ‪ ،‬ﻤﺠﻠﺱ ﺸﻭﺭﻯ ﻀﻴ‪‬ﻕ‪ ،‬ﻤﻜﻭﻥ ﻤﻥ ﺨﻤـﺱ‬
‫ﺃﺸﺨﺎﺹ‪ ،‬ﻤﻬﻤﺘﻪ ﺍﻝﺒﺕ ﻓﻲ ﺍﻷﻤﻭﺭ ﺍﻝﻬﺎﻤﺔ ﺍﻝﺘﻲ ﺘﺤﺘﺎﺝ ﺇﻝﻰ ﺴﺭﻋﺔ ﻓﻲ ﺍﺘﺨﺎﺫ ﺍﻝﻘﺭﺍﺭ‪.‬‬
‫ﻴﺒﺩﻭ ﺃﻥ ﻤﺎ ﻴﻌﺭﻑ ﺒـ"ﺩﻭﻝﺔ ﺍﻝﻌﺭﺍﻕ ﺍﻹﺴﻼﻤﻴﺔ" ﺘﻤﺨﻀﺕ ﺒﻌﺩ ﻤﻌﺎﻨﺎﺓ‪ ،‬ﻭﺠﻬﻭﺩ ﺤﺜﻴﺜﺔ ﻁﻭﻴﻠﺔ ﻭﻤﻔﺎﻭﻀﺎﺕ ﺼـﻌﺒﺔ‬
‫ﻭﺤﻭﺍﺭﺍﺕ ﺸﺎﻗﺔ‪ ،‬ﻗﺎﻤﺕ ﺒﻬﺎ ﻗﻴﺎﺩﺓ ﻤﺠﻠﺱ ﺸﻭﺭﻯ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ‪ ،‬ﺃﻨﺘﺠﺕ ﺘﺤﺎﻝﻔﺎﺕ ﻤﻌﻘﺩﺓ ﻭﺸﺎﺌﻜﺔ‪ ،‬ﻤﺎ ﺒﻴﻥ "ﺍﻝﻤﺠﻠـﺱ"‬
‫ﺍﻝﺫﻱ ﻴﻌﺘﺒﺭ ﻨﻔﺴﻪ ﻤﻨﺴﺠﻤﹰﺎ ﻤﻊ ﺸﺭﻭﻁ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﻭﺃﻭﺼﺎﻓﻬﻡ ﺍﻝﻤﻌﺘﺒـﺭﺓ ﺸـﺭﻋﹰﺎ ﺩﻭﻥ ﻏﻴـﺭﻫﻡ‪ ،‬ﻭ"ﺤﻠـﻑ‬
‫ﺍﻝﻤﻁﻴﺒﻴﻥ" ﻭ"ﺒﻌﺽ ﺸﻴﻭﺥ ﺍﻝﻌﺸﺎﺌﺭ ﺍﻝﻌﺭﺍﻗﻴﺔ"‪ ،‬ﻭﺘﺸﻜﻴﻼﺕ ﻭﻓﺼﺎﺌل ﺍﻝﻤﻘﺎﻭﻤﺔ ﺍﻝﻌﺭﺍﻗﻴﺔ ﺍﻝﻤﺘﻌـﺩﺩﺓ‪ ،‬ﻭﻋﻠـﻰ ﺭﺃﺴـﻬﺎ‬
‫"ﺘﻨﻅﻴﻡ ﻗﺎﻋﺩﺓ ﺍﻝﺠﻬﺎﺩ ﻓﻲ ﺒﻼﺩ ﺍﻝﺭﺍﻓﺩﻴﻥ"‪ ،‬ﺍﻝﺫﻱ ﺫﺍﺏ ﻭﺒﻘﻴﺔ ﺍﻝﺘﺸﻜﻴﻼﺕ ﻭﺍﻝﺘﻨﻅﻴﻤﺎﺕ ﻭﺍﻝﺠﻤﺎﻋﺎﺕ ﻭﺍﻝﻔـﺼﺎﺌل ﻜﺎﻓـ ﹰﺔ‬
‫ﺩﺍﺨل ﻫﻴﻜﻠﻴﺔ ﺩﻭﻝﺔ ﺍﻝﻌﺭﺍﻕ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﺒﺤﺴﺏ ﻤﺎ ﺠﺎﺀ ﻓﻲ ﺒﻴﺎﻥ ﺃﺒﻭ ﻋﻤﺭ ﺍﻝﺒﻐﺩﺍﺩﻱ ﺍﻝﻬﺎﺸﻤﻲ‪ ،‬ﺃﻤﻴﺭ ﺩﻭﻝﺔ ﺍﻝﻌـﺭﺍﻕ‬
‫ﺍﻹﺴﻼﻤﻴﺔ‪.‬‬
‫ﻜﻤﺎ ﺃﻥ ﺍﻻﺤﺘﻼل ﺍﻷﻤﺭﻴﻜﻲ ﻝﻠﻌﺭﺍﻕ‪ ،‬ﺃﻓﺭﺯ ﻭﺍﻗﻌﹰﺎ ﺠﻐﺭﺍﻓﻴﺎ ﺴﻴﺎﺴﻴﹰﺎ ﺠﺩﻴﺩﺍﹰ‪ ،‬ﺍﺘﺴﻡ ﺒﺎﻝﻁﺎﺌﻔﻴﺔ ﻭﺍﻝﺘﻘﺴﻴﻡ‪ ،‬ﺘﻤﺜل ﺒﻭﺠـﻭﺩ‬
‫ﺍﻝﺩﻭﻝﺔ ﺍﻝﻜﺭﺩﻴﺔ ﻓﻲ ﺍﻝﺸﻤﺎل‪ ،‬ﻭﺍﻝﺸﻴﻌﻴﺔ ﻓﻲ ﺍﻝﻭﺴﻁ ﻭﺍﻝﺠﻨﻭﺏ‪ ،‬ﺍﻷﻤﺭ ﺍﻝﺫﻱ ﺠﻌل ﻭﻀﻊ ﺃﻫل ﺍﻝﺴﻨﺔ ﻻ ﻴﺤﺴﺩﻭﻥ ﻋﻠﻴﻪ‪،‬‬
‫ﻼ ﻋﻥ ﻜﻭﻨﻬﺎ ﻤﺩﻋﻭﻤﺔ ﻤﻥ ﻗﺒل ﺍﻝﺤﻜﻭﻤﺔ ﺍﻝﺼﻭﺭﻴﺔ‬
‫ﻜﻤﺎ ﺃﻥ ﻫﺎﺘﺎﻥ ﺍﻝﺩﻭﻝﺘﺎﻥ ﺘﻤﻠﻜﺎﻥ ﺠﻴﻭﺸﹰﺎ ﻭﻤﻴﻠﻴﺸﻴﺎﺕ ﻤﺴﻠﺤﺔ ﻓﻀ ﹰ‬

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‫ﺒﻘﻴﺎﺩﺓ ﺍﻝﻤﺎﻝﻜﻲ‪ ،‬ﻭﺩﻭﻝﻴﹰﺎ ﻤﻥ ﻗﺒل ﺍﻝﻭﻻﻴﺎﺕ ﺍﻝﻤﺘﺤﺩﺓ ﺍﻷﻤﺭﻴﻜﻴﺔ ﻜﺩﻭﻝﺔ ﺍﺤﺘﻼل‪ ،‬ﻭﻤﻥ ﻗﺒل ﺒﻌﺽ ﺍﻷﻨﻅﻤـﺔ ﺍﻹﻗﻠﻴﻤﻴـﺔ‬
‫ﻜﺈﻴﺭﺍﻥ‪ ،‬ﻭﻫﻭ ﻤﺎ ﻴﺠﻌل ﺃﻫل ﺍﻝﺴﻨﺔ ﻤﻐﻴﺒﻴﻥ ﻋﻥ ﺍﻝﻤﻌﺎﺩﻝﺔ ﺍﻝﺴﻴﺎﺴﻴﺔ ﺍﻝﺩﺍﺨﻠﻴﺔ ﺇﻗﻠﻴﻤﻴﹰﺎ ﻭﺩﻭﻝﻴﹰﺎ‪.‬‬
‫* ﺤﺩﻭﺩ ﻭﺍﻨﺘﺸﺎﺭ ﺍﻝﺩﻭﻝﺔ‪:‬‬
‫ﺘﻀﻡ ﺍﻝﺩﻭﻝﺔ‪ ،‬ﺒﻌﺩ ﺘﺸﻜل ﻭﺍﻗﻌﹰﺎ ﻋﺭﺍﻗﻴﹰﺎ ﺠﻐﺭﺍﻓﻴﺎ ﺴﻴﺎﺴﻴﹰﺎ ﺠﺩﻴﺩﺍﹰ‪ ،‬ﻏﺎﻝﺒﻴﺔ ﺍﻝﻤﻨﺎﻁﻕ ﺍﻝﺴﻨﻴﺔ ﺍﻝﺘﻲ ﻴﺴﻴﻁﺭ ﻋﻠﻴﻬﺎ ﻤﺠﻠـﺱ‬
‫ﺸﻭﺭﻯ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ‪ ،‬ﻭﺍﻝﺘﻲ ﺘﺸﻤل ﺠﺯﺀﹰﺍ ﻜﺒﻴﺭﹰﺍ ﻤﻥ ﺒﻐﺩﺍﺩ‪ ،‬ﺍﻷﻨﺒﺎﺭ‪ ،‬ﺩﻴﺎﻝﻰ‪ ،‬ﻜﺭﻜﻭﻙ‪ ،‬ﻨﻴﻨﻭﻯ‪ ،‬ﺼﻼﺡ ﺍﻝﺩﻴﻥ‪ ،‬ﻭﺃﺠﺯﺍﺀ‬
‫ﻤﻥ ﻤﺤﺎﻓﻅﺔ ﺒﺎﺒل ﻭﻭﺍﺴﻁ ‪ ،‬ﻜﻤﺎ ﺘﻀﻡ ﺴﺒﻌﻭﻥ ﺒﺎﻝﻤﺎﺌﺔ ﻤﻥ ﺸﻴﻭﺥ ﻋﺸﺎﺌﺭ ﺍﻝﺴﻨﺔ ﻓﻲ ﺒﻼﺩ ﺍﻝﺭﺍﻓﺩﻴﻥ‪ ،‬ﺍﻝﺫﻴﻥ ﺒـﺎﻴﻌﻭﺍ‬
‫ﺩﻭﻝﺔ ﺍﻹﺴﻼﻡ‪ ،‬ﻭﻴﻤﺜﻠﻭﻥ ﺸﻴﻭﺥ ﻋﺸﺎﺌﺭ‪ :‬ﺍﻝﺩﻝﻴﻡ‪ ،‬ﻭﺠﺒﻭﺭ‪ ،‬ﻭﺍﻝﻌﺒﻴﺩ‪ ،‬ﻭﺯﻭﺒﻊ‪ ،‬ﻭﻗﻴﺱ‪ ،‬ﻭﻋﺯﺓ‪ ،‬ﻭﻁـﻲ‪ ،‬ﻭﺍﻝﺠﻨـﺎﺒﻴﻴﻥ‪،‬‬
‫ﻭﺍﻝﻠﺤﻴﺎﻝﻴﻴﻥ‪ ،‬ﻭﺍﻝﻤﺸﺎﻫﺩﺓ‪ ،‬ﻭﺍﻝﺩﻝﻴﻤﻴﺔ‪ ،‬ﻭﺒﻨﻲ ﺯﻴﺩ‪ ،‬ﻭﺍﻝﻤﺠﻤﻊ‪ ،‬ﻭﺒﻨﻲ ﺸﻤﺭ‪ ،‬ﻭﻋﻨﺯﺓ ﻭﺍﻝﺼﻤﻴﺩﻉ‪ ،‬ﻭﺍﻝﻨﻌـﻴﻡ‪ ،‬ﻭﺨـﺯﺭﺝ‪،‬‬
‫ﻭﺒﻨﻲ ﻝﻬﻴﺏ ﻭﺍﻝﺒﻭﺤﻴﺎﺕ‪ ،‬ﻭﺒﻨﻲ ﺤﻤﺩﺍﻥ‪ ،‬ﻭﺍﻝﺴﻌﺩﻭﻥ‪ ،‬ﻭﺍﻝﻐﺎﻨﻡ‪ ،‬ﻭﺍﻝﺴﺎﻋﺩﺓ‪ ،‬ﻭﺍﻝﻤﻌﺎﻀـﻴﺩ‪ ،‬ﻭﺍﻝﻜﺭﺍﺒﻠـﺔ‪ ،‬ﻭﺍﻝـﺴﻠﻤﺎﻥ‪،‬‬
‫ﻭﺍﻝﻜﺒﻴﺴﺎﺕ‪.‬‬
‫ﻭﻗﺎﻤﺕ ﺍﻝﺩﻭﻝﺔ ﺒﺨﻁﻭﺓ ﻓﻲ ﻏﺎﻴﺔ ﺍﻷﻫﻤﻴﺔ ﻻﺴﺘﻘﻁﺎﺏ ﻤﺯﻴﺩ ﻤﻥ ﺍﻝﻌﺭﺍﻗﻴﻴﻥ ﺫﻭﻱ ﺍﻝﺨﺒـﺭﺓ ﺍﻝﻌـﺴﻜﺭﻴﺔ‪ ،‬ﻭﺫﺍﺕ ﺒﻌـﺩ‬
‫ﺍﺴﺘﺭﺍﺘﻴﺠﻲ ﺤﻴﻭﻱ‪ ،‬ﻭﺫﻝﻙ ﻤﻥ ﺨﻼل ﺘﻭﺠﻴﻪ ﺩﻋﻭﺓ ﺨﺎﺼﺔ ﻝﻀﺒﺎﻁ ﺍﻝﺠﻴﺵ ﺍﻝﻌﺭﺍﻗـﻲ ﺍﻝـﺴﺎﺒﻕ‪ ،‬ﺒﻬـﺩﻑ ﻀـﻤﻬﻡ‬
‫ﻭﺘﺠﻨﻴﺩﻫﻡ ﻓﻲ ﺠﻴﺵ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻝﻭﻝﻴﺩﺓ‪ ،‬ﻭﻫﺫﻩ ﺍﻝﺩﻋﻭﺓ ﻤﻭﺠﻬﺔ ﺇﻝﻰ ﺍﻝﻀﺒﺎﻁ ﺍﻝﺫﻴﻥ ﻴﺤﻤﻠﻭﻥ ﺭﺘﺏ ﻋـﺴﻜﺭﻴﺔ‬
‫ﻤﺨﺘﻠﻔﺔ‪ ،‬ﺘﺒﺩﺃ ﻤﻥ ﺭﺘﺒﺔ ﻤﻼﺯﻡ ﺇﻝﻰ ﺭﺘﺒﺔ ﺭﺍﺌﺩ‪ ،‬ﻭﻭﻀﻊ ﺸﺭﻁﻴﻥ ﻝﻘﺒﻭل ﺍﻝﻀﺎﺒﻁ ﻓﻲ ﺍﻝﺠﻴﺵ ﺍﻝﻤﺫﻜﻭﺭ‪ ،‬ﺃﻭﻝﻬﺎ‪ :‬ﺤﻔـﻅ‬
‫ﺜﻼﺜﺔ ﺃﺠﺯﺍﺀ ﻤﻥ ﺍﻝﻘﺭﺁﻥ ﺍﻝﻜﺭﻴﻡ‪ ،‬ﻭﺜﺎﻨﻴﻬﺎ‪ :‬ﺍﺠﺘﻴﺎﺯ ﺍﻤﺘﺤﺎﻨﹰﺎ ﻓﻲ ﺍﻝﻌﻘﻴﺩﺓ ﺍﻝﺸﺭﻋﻴﺔ‪ ،‬ﻝﻴﺘﺒﻴﻥ ﻜﻔﺭﻩ ﺒﺎﻝﺒﻌـﺙ ﻭﻁﺎﻏﻭﺘـﻪ‪،‬‬
‫ﻭﻓﻲ ﺍﻝﻤﻘﺎﺒل ﺘﺅﻤﻥ ﺍﻝﺩﻭﻝﺔ ﻝﻜل ﻤﻥ ﺘﻨﻁﺒﻕ ﻋﻠﻴﻪ ﺍﻝﺸﺭﻭﻁ ﻤﻥ ﺍﻝﻀﺒﺎﻁ ‪ ،‬ﺍﻝﺭﺍﺘﺏ ﺍﻝﻤﻨﺎﺴﺏ ﺍﻝﺫﻱ ﻴﻜﻔل ﻝـﻪ ﺤﻴـﺎﺓ‬
‫ﻜﺭﻴﻤﺔ‪ ،‬ﻭﺴﻜﻨﺎﹰ‪ ،‬ﻭﻤﺭﻜﺒﺎﹰ‪ ،‬ﺃﺴﻭﺓ ﺒﺴﺎﺌﺭ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ‪.‬‬
‫ﻭﺘﻀﻡ ﻜل ﻭﻻﻴﺔ ﻤﻥ ﻭﻻﻴﺎﺕ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﺃﻤﻴﺭﹰﺍ ﻝﻠﻭﻻﻴﺔ‪ ،‬ﻭﻫﻴﺌﺔ ﺸﺭﻋﻴﺔ‪ ،‬ﻭﻋﺩﺓ ﻤﻜﺎﺘﺏ ﻝﺠﺒﺎﻴـﺔ ﺍﻝـﺼﺩﻗﺎﺕ‬
‫ﻼ ﻋﻥ ﺍﻝﻬﻴﺌﺔ ﺍﻝﻌﺴﻜﺭﻴﺔ ﺍﻝﺘﻲ ﺘﻤﺜل ﺍﻝﻤﻘﺎﺘﻠﻴﻥ ﻭﺍﻝﻘﻴـﺎﺩﺍﺕ ﺍﻝﻌـﺴﻜﺭﻴﺔ‬
‫ﻭﺘﺤﺼﻴل ﺍﻝﺯﻜﺎﺓ‪ ،‬ﻭﻫﻴﺌﺔ ﻗﻀﺎﺀ ﺸﺭﻋﻲ‪ ،‬ﻓﻀ ﹰ‬
‫ﺍﻝﻤﺨﺘﻠﻔﺔ‪ ،‬ﺍﻝﺘﻲ ﺘﻘﻭﻡ ﺒﻤﻬﻤﺔ ﺤﻔﻅ ﺍﻷﻤﻥ ﻭﺍﻝﺩﻓﺎﻉ ﻋﻥ ﺍﻝﻤﺘﻭﺍﺠﺩﻴﻥ ﺒﺎﻝﻤﻨﻁﻘﺔ‪ ،‬ﻭﻴﺘﻡ ﺍﺨﺘﻴﺎﺭﻫﻡ ﺒﺤﺴﺏ ﺍﻝﻜﻔﺎﺀﺓ‪ ،‬ﻭﺒﺤـﺩ‬
‫ﻜﺎﻓﻲ ﻤﻥ ﺍﻝﻤﻌﺭﻓﺔ ﺍﻝﺸﺭﻋﻴﺔ ﺍﻝﻤﺘﻌﻠﻘﺔ ﺒﻁﺒﻴﻌﺔ ﻋﻤﻠﻬﻡ‪.‬‬
‫ﻭﻴﻤﻜﻥ ﺘﻠﺨﻴﺹ ﺃﻫﻡ ﺍﻝﻭﺍﺠﺒﺎﺕ ﻭﺍﻝﻤﺴﺅﻭﻝﻴﺎﺕ ﻭﺍﻝﻤﻬﺎﻡ ﺍﻝﻤﻠﻘﺎﺓ ﻋﻠﻰ ﻋﺎﺘﻕ ﺍﻹﻤﺎﺭﺓ‪ ،‬ﺒﺤﺴﺏ ﻤﺎ ﺫﻜﺭﻩ ﻤﺴﺌﻭل ﺍﻝﻬﻴﺌـﺔ‬
‫ﺍﻝﺸﺭﻋﻴﺔ ﻓﻲ ﻭﺯﺍﺭﺓ ﺍﻝﻬﻴﺌﺎﺕ ﺍﻝﺸﺭﻋﻴﺔ ﺍﻝﻤﻨﺒﺜﻘﺔ ﻋﻥ ﺩﻭﻝﺔ ﺍﻝﻌﺭﺍﻕ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﻋﺜﻤﺎﻥ ﺒﻥ ﻋﺒﺩ ﺍﻝﺭﺤﻤﻥ ﺍﻝﺘﻤﻴﻤﻲ ﻓﻲ‬
‫ﻜﺘﺎﺒﻪ "ﺇﻋﻼﻡ ﺍﻷﻨﺎﻡ ﺒﻤﻴﻼﺩ ﺩﻭﻝﺔ ﺍﻹﺴﻼﻡ"‪ ،‬ﺒﺄﻨﻬﺎ‪ :‬ﻨﺸﺭ ﺍﻝﺘﻭﺤﻴﺩ ﻓﻲ ﺍﻷﺭﺽ ﻭﺘﻁﻬﻴﺭﻫﺎ ﻤﻥ ﺍﻝﺸﺭﻙ‪ ،‬ﻭﺍﻝﺤﻜـﻡ ﺒﻤـﺎ‬
‫ﺃﻨﺯل ﺍﷲ‪ ،‬ﻭﺘﻨﻔﻴﺫ ﺍﻷﺤﻜﺎﻡ ﺒﻴﻥ ﺍﻝﻤﺘﺸﺎﺠﺭﻴﻥ ﻤﻥ ﺨﻼل ﺘﻨﺼﻴﺏ ﺍﻝﻘﻀﺎﺓ ﻭﺍﻝﺤﻜﺎﻡ‪ ،‬ﻭﻓﻙ ﺍﻝﻌﺎﻨﻲ ﻭﺤﻔﻅ ﺍﻝﺒﻴﻀﺔ ﻭﺍﻝﺫﺏ‬
‫ﻋﻥ ﺍﻝﺤﺭﻴﻡ‪ ،‬ﻭﺇﻗﺎﻤﺔ ﺍﻝﺤﺩﻭﺩ‪ ،‬ﻭﺩﻓﻊ ﺍﻝﻌﺩﻭ ﺍﻝﺼﺎﺌل ﻭﺘﺤﺼﻴﻥ ﺍﻝﺜﻐﻭﺭ‪ ،‬ﻭﺠﺒﺎﻴﺔ ﺍﻝﺯﻜﺎﺓ‪ ،‬ﻭﺇﺤﺭﺍﺯ ﺍﻝﻔـﻲﺀ ﻭﺍﻝﻐﻨـﺎﺌﻡ‬
‫ﻭﺍﻝﺼﺩﻗﺎﺕ‪ ،‬ﻭﻏﻴﺭﻫﺎ ﻤﻥ ﻤﻭﺍﺭﺩ ﺒﻴﺕ ﺍﻝﻤﺎل‪ ،‬ﻭﻜﻔﺎﻝﺔ ﺃﺴﺭ ﺍﻝﺸﻬﺩﺍﺀ ﻭﺍﻷﺴﺭﻯ ﻭﻤﻥ ﻻ ﺤﻴﻠﺔ ﻝﻪ‪ ،‬ﻭﻤﻌﻭﻨـﺔ ﺍﻝﺠﻨـﺩ‪،‬‬
‫ﻭﺘﻭﻝﻴﺔ ﺍﻝﺜﻘﺎﺕ ﺍﻷﻜﻔﺎﺀ‪ ،‬ﺒﻭﻀﻊ ﺍﻝﺭﺠل ﺍﻝﻤﻨﺎﺴﺏ ﻓﻲ ﺍﻝﻤﻜﺎﻥ ﺍﻝﻤﻨﺎﺴﺏ‪ ،‬ﻭﺃﺨﻴﺭﹰﺍ ﺭﻋﺎﻴﺔ ﺩﻴﻭﺍﻥ ﺍﻝﺠﻨﺩ‪ ،‬ﺍﻝﺫﻱ ﻴﺘـﻭﻝﻰ‬
‫ﻤﺴﺌﻭﻝﻴﺔ ﺍﻝﺠﻨﺩ‪ ،‬ﺍﻝﻤﻘﺎﺘﻠﻴﻥ ﻭﺍﻝﻤﺼﺎﺒﻴﻥ‪ ،‬ﻭﻭﺴﺎﺌل ﺘﻨﻘﻼﺘﻬﻡ‪.‬‬
‫* ﺇﻋﻼﻤﻴﹰﺎ‪:‬‬
‫ﺘﻌﺘﺒﺭ ﻤﺅﺴﺴﺔ ﺍﻝﻔﺭﻗﺎﻥ ﻝﻺﻨﺘﺎﺝ ﺍﻹﻋﻼﻤﻲ‪ ،‬ﻭﺍﻝﻔﺠﺭ ﻝﻺﻋﻼﻡ‪ ،‬ﺍﻝﻠﺘﻴﻥ ﺘﺄﺴﺴﺘﺎ ﻋﻘﺏ ﺍﻹﻋﻼﻥ ﻋﻥ ﻗﻴﺎﻡ "ﺩﻭﻝﺔ ﺍﻝﻌـﺭﺍﻕ‬
‫ﺍﻹﺴﻼﻤﻴﺔ"‪ ،‬ﺍﻝﺠﻬﺔ ﺍﻝﻭﺤﻴﺩﺓ ﺍﻝﻤﺨﻭﻝﺔ ﻭﺍﻝﻤﺴﺌﻭﻝﺔ ﻋﻥ ﺇﺼﺩﺍﺭ ﻜل ﻤﺎ ﻴﺘﻌﻠﻕ ﻤﻥ ﺃﺨﺒﺎﺭ ﻭﺒﻴﺎﻨﺎﺕ ﻭﻜﺘـﺏ ﻭﺭﺴـﺎﺌل‬
‫ﺴﻤﻌﻴﺔ ﻭﻤﺭﺌﻴﺔ ﻭﻤﻘﺭﻭﺀﺓ ﻋﻥ ﻤﺎ ﻴﻌﺭﻑ ﺒـ"ﺩﻭﻝﺔ ﺍﻝﻌﺭﺍﻕ ﺍﻹﺴﻼﻤﻴﺔ"‪ ،‬ﻭﺃﻨﻬﺎ ﺍﻝﻤﺼﺩﺭ ﺍﻝﻭﺤﻴﺩ ﺍﻝﻤﻔﻭﺽ ﺒﻨﺸﺭ ﻫـﺫﻩ‬
‫ﺍﻹﺼﺩﺍﺭﺍﺕ‪.‬‬

‫‪٩٥‬‬
‫ﻭﻓﻲ ﻤﻌﺭﺽ ﺘﺒﺭﻴﺭ ﺍﻹﻋﻼﻥ ﻋﻥ ﻗﻴﺎﻡ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﻭﺒﻴﺎﻥ ﺍﻷﺴﺒﺎﺏ ﻭﺍﻝﺩﻭﺍﻓﻊ ﺍﻝﺘﻲ ﺘﻘـﻑ ﻭﺭﺍﺀﻩ‬
‫ﻓﺘﺘﻠﺨﺹ ﺒﻤﺎ ﻴﻠﻲ‪ :‬ﻤلﺀ ﺍﻝﻔﺭﺍﻍ ﺍﻝﺴﻴﺎﺴﻲ‪ ،‬ﺒﻴﺎﻥ ﺍﻝﻔﺸل ﺍﻝﺫﺭﻴﻊ ﺍﻝﺫﻱ ﻝﺤﻕ ﺒﺎﻝﻤﺤﺘل ﺍﻷﻤﺭﻴﻜﻲ ﻭﺤﻠﻔﺎﺌﻪ ﺍﻝﻌﺭﺍﻗﻴﻴﻥ ﻤﻥ‬
‫ﺍﻝﻨﺎﺤﻴﺔ ﺍﻝﺴﻴﺎﺴﻴﺔ ﻭﺍﻝﻌﺴﻜﺭﻴﺔ ﻭﺍﻷﻤﻨﻴﺔ‪ ،‬ﻭﻗﻁﻊ ﺍﻝﻁﺭﻴﻕ ﻋﻥ ﺍﻝﻘﻭﻯ ﻭﺍﻝﺘﻨﻅﻴﻤﺎﺕ ﻭﺍﻷﺤﺯﺍﺏ ﺍﻝﺘﻲ ﺘﺘﺎﺠﺭ ﺒﺎﻝﻤﻘﺎﻭﻤـﺔ‬
‫ﻭﺍﻝﻤﻘﺎﻭﻤﻴﻥ ﻋﻠﻰ ﺤﺴﺎﺏ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﻤﻥ ﺃﺠل ﺘﺤﻘﻴﻕ ﻤﻜﺎﺴﺏ ﺸﺨﺼﻴﺔ‪ ،‬ﻭﺃﻥ ﺍﻝﻤﻘﺎﻭﻤﻴﻥ ﻴﺘﻤﺘﻌﻭﺍ ﺒﺄﺤﻘﻴﺔ ﻗﻁﻑ ﺜﻤـﺎﺭ‬
‫ﺍﻝﻨﺠﺎﺡ ﺠﺭﺍﺀ ﻤﻘﺎﻭﻤﺔ ﺍﻻﺤﺘﻼل‪ ،‬ﻭﺘﺸﻜﻴل ﺠﺒﻬﺔ ﺴﻴﺎﺴﻴﺔ ﺇﺴﻼﻤﻴﺔ ﻤﻭﺤﺩﺓ‪.‬‬
‫ﻭﻗﺩ ﺠﺎﺀ ﻓﻲ ﺍﻝﺒﻴﺎﻥ ﺍﻷﻭل ﺍﻝﻤﺼﻭﺭ ﺍﻝﺫﻱ ﺼﺩﺭ ﺒﺎﺴﻡ ﻭﺯﺍﺭﺓ ﺍﻹﻋﻼﻡ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﺃﻥ ﻫﺫﻩ ﺍﻝﺩﻭﻝﺔ ﺍﻝﻔﺘﻴﺔ ﻫﻲ ﺃﻭﻝـﻰ‬
‫ﻓﻲ ﺍﻝﻭﺠﻭﺩ ﻤﻥ ﺍﻝﺩﻭﻝﺔ ﺍﻝﻔﻠﺴﻁﻴﻨﻴﺔ‪ ،‬ﺍﻝﺘﻲ ﺘﻘﺒﻊ ﺘﺤﺕ ﺍﻻﺤﺘﻼل ﺍﻹﺴﺭﺍﺌﻴﻠﻲ ﻭﻻ ﺘﺴﺘﻁﻴﻊ ﺤﻤﺎﻴﺔ ﻤﻨﺸﺂﺘﻬﺎ ﻭﺃﻋـﻀﺎﺀ‬
‫ﺤﻜﻭﻤﺘﻬﺎ ﻭﻤﻭﺍﻁﻨﻴﻬﺎ‪ ،‬ﻓﻬﻲ ﺘﺘﻌﺭﺽ ﻝﻠﻘﺘل ﻭﺍﻻﻋﺘﻘﺎل ﻭﺍﻹﺒﻌﺎﺩ ﺒﺸﻜل ﻴﻭﻤﻲ‪ ،‬ﺒﺤﻴﺙ ﻴﻤﻜﻥ ﺍﻝﻘﻭل ﺃﻨﻬﺎ ﻻ ﺘﻤﻠﻙ ﻤـﻥ‬
‫ﺃﻤﺭﻫﺎ ﺸﻴﺌﺎﹰ‪ ،‬ﺃﻤﺎ ﺒﺎﻝﻨﺴﺒﺔ "ﻝﺩﻭﻝﺔ ﺍﻝﻌﺭﺍﻕ ﺍﻹﺴﻼﻤﻴﺔ" ﺍﻝﻤﻌﻠﻥ ﻋﻨﻬﺎ ﺒﺤﺴﺏ ﺍﻝﺒﻴﺎﻥ‪ ،‬ﻓﺈﻨﻬﺎ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺤﻤﺎﻴﺔ ﻨﻔﺴﻬﺎ ﻜﻤﺎ‬
‫ﺃﻨﻬﺎ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﻓﺭﺽ ﺍﻷﻤﻥ ﻭﺍﻝﻨﻅﺎﻡ ﻓﻲ ﺍﻝﻤﻨﺎﻁﻕ ﺍﻝﺘﻲ ﺃﻋﻠﻥ ﻋﻥ ﻗﻴﺎﻡ ﺍﻝﺩﻭﻝﺔ ﻓﻴﻬﺎ‪ ،‬ﻭﺘﺤﻘﻕ ﻤﻥ ﺨﻼﻝﻬﺎ ﻤﻔﻬـﻭﻡ‬
‫ﺍﻝﺸﻭﻜﺔ ﻭﺍﻝﻤﻨﻌﺔ ﺍﻝﺘﻲ ﺒﻬﺎ ﻗﻭﺍﻡ ﺍﻝﺩﻭﻝﺔ ﻭﺍﻹﻤﺎﺭﺓ‪ ،‬ﻭﺃﻥ ﺍﻝﻤﻌﻠﻡ ﺍﻷﺴﺎﺱ ﻓﻲ ﻗﻴﺎﻡ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻫﻭ ﻅﻬﻭﺭ ﺍﻝﺘﻤﻜﻴﻥ‬
‫ﻭﺍﻋﺘﻼﺀ ﻤﻅﺎﻫﺭ ﺍﻝﺴﻴﺎﺩﺓ ﻭﺍﻝﺸﻭﻜﺔ‪.‬‬
‫ﺃﻤﺎ ﻤﻭﻗﻑ ﺍﻝﺩﻭﻝﺔ ﻤﻥ ﺍﻝﺠﻤﺎﻋﺎﺕ ﻭﺍﻷﺤﺯﺍﺏ ﻭﺍﻝﺘﻨﻅﻴﻤﺎﺕ ﺍﻷﺨﺭﻯ‪ ،‬ﻓﻬﻲ ﻻ ﺘﻌﺩﻭ ﺃﻥ ﺘﻜﻭﻥ ﺇﻻ ﻀﻤﻥ ﺜﻼﺙ ﻓﺭﻕ‪،‬‬
‫ﺒﺤﺴﺏ ﺘﻘﺴﻴﻤﻬﺎ‪ :‬ﻓﺭﻗﺔ ﺃﻭ ﻁﺎﺌﻔﺔ ﺃﻁﻠﻕ ﻋﻠﻴﻬﺎ ـ ﺍﻝﻤﺭﺘﺩﺓ ـ‪ ،‬ﺒﺴﺒﺏ ﺍﻨﺨﺭﺍﻁﻬﺎ ﻭﻤﻭﺍﻻﺘﻬﺎ ﺍﻝﻤﺤﺘل‪ ،‬ﻭﻤﻭﻗﻔﻬـﺎ ﻤـﻥ‬
‫ﻫﺫﻩ ﺍﻝﻔﺭﻗﺔ ﻤﻭﻗﻑ ﺍﻝﻌﺩﺍﺀ ﻭﺍﻝﻘﺘﺎل‪ ،‬ﻭﻻ ﻤﻜﺎﻥ ﻝﻬﺎ ﻓﻲ ﺩﻭﻝﺘﻬﻡ ﺍﻝﺸﺭﻋﻴﺔ ― ﺒﺤﺴﺏ ﻭﺼﻔﻬﻡ‪ ،-‬ﻭﺍﻝﻔﺭﻗـﺔ‪ /‬ﺍﻝﻁﺎﺌﻔـﺔ‬
‫ﺍﻝﺜﺎﻨﻴﺔ ﻫﻲ ﺍﻝﻁﺎﺌﻔﺔ ﺍﻝﻀﺎﻝﺔ‪ :‬ﻭﻫﻲ ﺍﻝﺘﻲ ﻝﻡ ﺘﻨﺨﺭﻁ ﻓﻲ ﺍﻝﻌﻤل ﺍﻝﺴﻴﺎﺴﻲ ﻤﻊ ﺍﻝﻤﺤﺘل‪ ،‬ﻭﻴﻌﺯﻯ ﻀﻼﻝﻬﺎ ﺒﺴﺒﺏ ﺘﺒﻨﻴﻬـﺎ‬
‫ﻝﻤﻨﺎﻫﺞ ﻤﻨﺤﺭﻓﺔ‪ ،‬ﻭﺍﻨﺘﺸﺎﺭ ﺍﻝﺒﺩﻉ ﻭﺍﻝﻀﻼﻻﺕ ﻓﻲ ﺼﻔﻭﻑ ﺃﺘﺒﺎﻋﻬﺎ ﻭﻗﺎﺩﺘﻬﺎ‪ ،‬ﺃﻤﺎ ﺍﻝﻁﺎﺌﻔﺔ ﺍﻷﺨﻴﺭﺓ‪ :‬ﻓﻬﻲ ﺍﻝﺘﻲ ﺘﻘـﻭﻡ‬
‫ﺒﻤﻘﺎﻭﻤﺔ ﺍﻝﻤﺤﺘل‪ ،‬ﻭﺃﺜﺨﻨﺕ ﻓﻲ ﺍﻝﻌﺩﻭ‪ ،‬ﻭﺃﺒﻠﺕ ﻓﻴﻪ ﺒﻼﺀ ﺤﺴﻨﺎﹰ‪ ،‬ﻭﻤﻭﻗﻔﻬﺎ ﻤﻨﻬﺎ ﻤﻭﻗﻑ ﺍﻝﻤﻌﺎﺘﺏ ﻭﺍﻝﻨـﺼﺢ ﻭﺍﻹﺭﺸـﺎﺩ‬
‫ﻝﺘﻭﺠﻴﻬﻬﻡ ﺇﻝﻰ ﺍﻝﻠﺤﺎﻕ ﺒﺭﻜﺏ ﺍﻝﺩﻭﻝﺔ‪.‬‬
‫ﻭﻴﺒﺩﻭ ﺃﻥ ﺍﻝﻤﻭﻗﻑ ﺍﻷﻤﺭﻴﻜﻲ ﻤﻥ ﻫﺫﻩ ﺍﻝﺩﻭﻝﺔ‪ ،‬ﻭﺍﻀﺢ ﻻ ﻝﺒﺱ ﻓﻴﻪ‪ ،‬ﺤﻴﺙ ﺒﻴﻨﻪ ﻭﺃﻜﺩﻩ ﺍﻝﺭﺌﻴﺱ ﺒﻭﺵ ﺃﺜﻨﺎﺀ ﻤـﺅﺘﻤﺭﻩ‬
‫ﺍﻝﺼﺤﻔﻲ ﺍﻝﺫﻱ ﻋﻘﺩﻩ ﺒﺘﺎﺭﻴﺦ ‪٢٠٠٦/١٠/١١‬ﻡ‪ ،‬ﻓﻲ ﺍﻝﺒﻴﺕ ﺍﻷﺒﻴﺽ‪ ،‬ﺍﻝﺫﻱ ﺃﺒﺩﻯ ﻓﻴﻪ ﺘﺨﻭﻓﻪ ﻤﻥ ﻫﺫﻩ ﺍﻝﺩﻭﻝﺔ ﻋﻠـﻰ‬
‫ﺍﻝﻤﻨﻁﻘﺔ ﻭﺤﻠﻔﺎﺌﻪ ﻓﻴﻬﺎ‪ ،‬ﻭﻋﻠﻰ ﻤﺼﺎﻝﺢ ﺃﻤﺭﻴﻜﺎ ﺍﻹﺴﺘﺭﺍﺘﻴﺠﻴﺔ ﺇﻗﻠﻴﻤﻴﹰﺎ ﻭﺩﻭﻝﻴﺎﹰ‪ ،‬ﺤﻴﺙ ﻗﺎل‪" :‬ﺇﻥ ﻭﺠـﻭﺩ ﺃﻤﺭﻴﻜـﺎ ﻓـﻲ‬
‫ﺍﻝﻌﺭﺍﻕ ﻫﻭ ﻝﻤﻨﻊ ﺇﻗﺎﻤﺔ ﺩﻭﻝﺔ ﺍﻝﺨﻼﻓﺔ ﺍﻝﺘﻲ ﺴﺘﺘﻤﻜﻥ ﻤﻥ ﺒﻨﺎﺀ ﺩﻭﻝﺔ ﻗﻭﻴﺔ ﺘﻬﺩﺩ ﻤﺼﺎﻝﺢ ﺍﻝﻐﺭﺏ ﻭﺘﻬﺩﺩ ﺃﻤﺭﻴﻜـﺎ ﻓـﻲ‬
‫ﻋﻘﺭ ﺩﺍﺭﻫﺎ‪ ،‬ﻭﺇﻥ ﺍﻝﻤﺘﻁﺭﻓﻴﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻴﺭﻴﺩﻭﻥ ﻨﺸﺭ ﺃﻴﺩﻴﻭﻝﻭﺠﻴـﺔ ﺍﻝﺨﻼﻓـﺔ ﺍﻝﺘـﻲ ﻻ ﺘﻌﺘـﺭﻑ ﺒﺎﻝﻠﻴﺒﺭﺍﻝﻴـﺔ ﻭﻻ‬
‫ﺒﺎﻝﺤﺭﻴﺎﺕ‪ ،‬ﻭﻝﻬﺫﺍ ﻴﺭﻴﺩﻭﻥ ﻝﻨﺎ ﺃﻥ ﻨﺭﺤل‪ ،‬ﻭﻝﻜﻨﻨﺎ ﺒﺎﻗﻭﻥ ﺤﺘﻰ ﻻ ﻨﻨﺩﻡ‪ ،‬ﻭﻝﻴﻌﻠﻡ ﺍﻝﺸﻌﺏ ﺍﻷﻤﺭﻴﻜﻲ‪ ،‬ﺤﻴﻨﺌﺫ ﺃﻥ ﻭﺠﻭﺩﻨﺎ‬
‫ﻓﻲ ﺍﻝﻌﺭﺍﻕ ﻜﺎﻥ ﻴﺴﺘﺤﻕ ﺍﻝﻤﻐﺎﻤﺭﺓ ﻭﺍﻝﺭﻫﺎﻥ‪ ،‬ﻫﺅﻻﺀ ﺍﻝﻤﺘﻁﺭﻓﻭﻥ ﻴﺭﻴﺩﻭﻥ ﺇﺭﻫﺎﺏ ﺍﻝﻌﻘﻼﺀ ﻭﺍﻝﻤﻌﺘﺩﻝﻴﻥ ﻭﻗﻠﺏ ﺃﻨﻅﻤﺔ‬
‫ﺤﻜﻤﻬﻡ ﻭﺇﻗﺎﻤﺔ ﺩﻭﻝﺔ ﺍﻝﺨﻼﻓﺔ‪ ،‬ﺇﻥ ﻤﻐﺎﻤﺭﺓ ﺍﻝﺭﺤﻴل ﻋﻥ ﺍﻝﻌﺭﺍﻕ ﺨﻁﺭﺓ ﺠﺩﺍﹰ‪ ،‬ﺇﻨﻬﺎ ﺘﻌﻨﻲ ﺍﻝﺘﺨﻠﻲ ﻋـﻥ ﺠـﺯﺀ ﻤـﻥ‬
‫ﺍﻝﻤﻨﻁﻘﺔ ﻝﻠﻤﺘﻁﺭﻓﻴﻥ ﻭﺍﻝﺭﺍﺩﻴﻜﺎﻝﻴﻴﻥ ﺍﻝﺫﻴﻥ ﺴﻴﻤﺠﺩﻭﻥ ﺍﻝﻨﺼﺭ ﻋﻠﻰ ﺍﻝﻭﻻﻴﺎﺕ ﺍﻝﻤﺘﺤﺩﺓ‪ ،‬ﻭﺴﺘﻤﻨﺤﻬﻡ ﻫﺫﻩ ﺍﻝﻤﻨﻁﻘﺔ ﺍﻝﺘـﻲ‬
‫ﻨﺨﻠﻴﻬﺎ ﺍﻝﻔﺭﺼﺔ ﻝﻠﺘﺂﻤﺭ ﻭﺍﻝﺘﺨﻁﻴﻁ ﻭﻤﻬﺎﺠﻤﺔ ﺃﻤﺭﻴﻜﺎ‪ ،‬ﻭﺍﺴﺘﻐﻼل ﺍﻝﻤﻭﺍﺭﺩ ﺍﻝﺘﻲ ﺴﺘﻤﻜﻨﻬﻡ ﻤﻥ ﺘﻭﺴﻴﻊ ﺭﻗﻌـﺔ ﺩﻭﻝـﺔ‬
‫ﺍﻝﺨﻼﻓﺔ"‪.‬‬
‫ﺃﻤﺎ ﻤﻭﻗﻑ ﻫﺫﻩ ﺍﻝﺩﻭﻝﺔ ﻤﻥ ﺍﻻﺤﺘﻼل ﺍﻷﻤﺭﻴﻜﻲ‪ ،‬ﻭﺭﺩﻫﺎ ﻋﻠﻰ ﺨﻁﺘﻬﺎ ﺍﻝﺠﺩﻴﺩﺓ‪ ،‬ﻓﻬـﻲ ﺃﻴـﻀﹰﺎ ﻭﺍﻀـﺤﺔ ﺍﻝﻤﻌـﺎﻝﻡ‬
‫ﻭﺍﻝﺘﻭﺠﻪ‪ ،‬ﺘﺘﻀﺢ ﻤﻥ ﺨﻼل ﺍﻝﻜﻠﻤﺔ ﺍﻝﺼﻭﺘﻴﺔ ﺍﻝﺘﻲ ﺒﺜﺕ ﻋﻠﻰ ﺸﺒﻜﺔ ﺍﻹﻨﺘﺭﻨﺕ ﻷﻤﻴﺭ ﺩﻭﻝﺔ ﺍﻝﻌﺭﺍﻕ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﺍﻝﺫﻱ‬
‫ﻴﺴﻤﻲ ﻨﻔﺴﻪ ﺃﺒﻲ ﻋﻤﺭ ﺍﻝﺒﻐﺩﺍﺩﻱ ﺍﻝﻘﺭﺸﻲ ﺍﻝﺤﺴﻴﻨﻲ ﺍﻝﺒﻐﺩﺍﺩﻱ‪ ،‬ﻭﺍﻝﻤﺴﻭﻤﺔ ﺒﻌﻨﻭﺍﻥ "ﻓﺘﺢ ﻤﻥ ﺍﷲ ﻭﻨﺼﺭ ﻗﺭﻴﺏ"‪ ،‬ﻗﺎل‬
‫ﻓﻴﻬﺎ‪" :‬ﻭﻋﻠﻴﻪ ﻨﺒﺸﺭ ﺃﻫﻠﻨﺎ ﺃﻫل ﺍﻝﺴﻨﺔ ﺇﻨﻨﺎ ﺍﻝﻴﻭﻡ ﻨﻌﻠﻥ ﻋﻥ ﺨﻁﺔ ﺃﺴﻤﻴﻨﺎﻫﺎ "ﺨﻁﺔ ﺍﻝﻜﺭﺍﻤﺔ"‪ ،‬ﺃﻭﺴﻊ ﻭﺃﺤﻜﻡ ﺒﺤـﻭل ﺍﷲ‬

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‫ﻭﺼﺩﻕ ﺍﻝﻜﺫﻭﺏ ﻓﻲ ﺫﻝﻙ !!‪ ،‬ﻭﻝﻜﻥ ﺍﻷﻤﻭﺭ ﻝﻡ ﺘﺠﺭ ﻋﻠﻰ ﻭﻓﻕ ﺭﻏﺒـﺎﺕ ﺍﻷﻤـﺭﻴﻜﻴﻴﻥ‬
‫ﻭﺃﻫﻭﺍﺀﻫﻡ‪ ،‬ﻓﻘﺩ ﻀﺭﺒﺕ ﺍﻹﺴﺘﺭﺍﺘﻴﺠﻴﺔ ﺍﻷﻤﺭﻴﻜﻴﺔ ﻓﻲ ﺍﻝﻌﺭﺍﻕ ﻓﻲ ﺍﻝﺼﻤﻴﻡ‪ ،‬ﻭﻤﻨﻅﻭﻤـﺔ‬
‫ﺍﻷﻫﺩﺍﻑ ﺍﻝﻤﻌﻠﻨﺔ ﻝﻠﺤﺭﺏ ﺍﻝﺼﻠﻴﺒﻴﺔ ﺘﺘﻬﺎﻭﻯ ﻜﺄﻭﺭﺍﻕ ﺍﻝﺨﺭﻴﻑ ﺍﻝﻤﻨﺼﺭﻡ‪ ،‬ﻭﻫﺎ ﻫﻭ ﺭﺒﻴﻊ‬
‫ﺍﻝﺠﻬﺎﺩ ﻭﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻴﻁل ﻤﻥ ﺴﻤﺎﺀ ﺒﻐﺩﺍﺩ ﻭﺍﻷﻨﺒﺎﺭ ﻭﺍﻝﻤﻭﺼل ﻭﺼﻼﺡ ﺍﻝ ‪‬ﺩﻴ‪‬ﻥ ﻭﺩﻴـﺎﻝﻰ‬
‫ﻝﻴﻘﻴﻡ ﺃﻋﻅﻡ ﺤﻠﻡ ﺘﻤﻨﺎﻩ ﺍﻝﻤﺴﻠﻤﻭﻥ ﻤﻨﺫ ﻋﻘﻭﺩ‪ ،‬ﻭﻝﻴﻘﺒﺽ ﺃﺭﻭﺍﺡ ﺍﻷﻭﻫﺎﻡ ﺍﻝﺼﻬﻴﻭﺼﻠﻴﺒﻴﺔ‬
‫ﻓﻲ ﺍﻝﻤﻨﻁﻘﺔ ﺒﻘﻴﺎﻡ ﺩﻭﻝﺔ ﺍﻝﻌﺭﺍﻕ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﻤﻊ ﻤﻼﺤﻅﺔ ﺃﻤﺭ ﻫﺎﻡ ﻭﻫـﻭ ﺃﻥ ﺍﻝﺠـﻴﺵ‬
‫ﺍﻷﻤﺭﻴﻜﻲ ﻭﺼل ﺇﻝﻰ ﺤﺩ ﻏﻴﺭ ﻤﺴﺒﻭﻕ ﻤﻥ ﺍﻹﻨﻬﺎﻙ ﻭﺍﻝﺘﻌﺏ‪ ،‬ﻭﻫﻭ ﺒﺤﻕ ﻴﻠﻔﻅ ﺃﻨﻔﺎﺴـﻪ‬
‫ﺍﻷﺨﻴﺭﺓ‪ ،‬ﻭﺨﺎﺼﺔ ﻤﺎ ﺘﺭﺩﺩ ﺃﺨﻴﺭﹰﺍ ﻓﻲ ﺒﻌﺽ ﺍﻝﻤﻨﺎﻁﻕ ﺍﻝﺴﻨﻴﺔ ﻤـﻥ ﻤﻨﺎﺸـﺩﺓ ﺍﻝﻘـﻭﺍﺕ‬
‫ﺍﻷﻤﺭﻴﻜﻴﺔ ﻷﻫﺎﻝﻲ ﺍﻝﻤﻨﻁﻘـﺔ ﺃﻥ ﻻ ﻴﺘﻌﺭﻀـﻭﺍ ﻝﻬـﻡ ﺒﺎﻝـﻀﺭﺏ ﻷﻨﻬـﻡ ﻤـﺴﺎﻝﻤﻭﻥ‬
‫ﻭﺴﻴﺨﺭﺠﻭﻥ ﺴﺭﻴﻌ ﹰﺎ ﻤﻥ ﺍﻝﻌﺭﺍﻕ ﻫﻠﻌﻴﻥ ﻫﺭﻋﻴﻥ ﻨﺤﻭ ﺃﻭﻁﺎﻨﻬﻡ ﻭﺫﺭﺍﺭﻴﻬـﻡ‪ ،‬ﻓﺨﻁـﻭﺓ‬
‫ﺍﻝﺩﻭﻝﺔ ﺍﻝﻤﺒﺎﺭﻜﺔ ﺘﺄﺘﻲ ﻝﺘﻀﺭﺏ ﺍﻝﺒﺭﻨﺎﻤﺞ ﺍﻝﺼﻠﻴﺒﻲ ﻓﻲ ﺍﻝﻤﻨﻁﻘﺔ ﺒﺄﻋﻨﻑ ﻗـﻭﺓ ﺴﻴﺎﺴـﻴﺔ‬
‫ﻴﺨﺎﻓﻬﺎ ﻭﻴﺘﻬﻴﺏ ﻤﻥ ﺤﺼﻭﻝﻬﺎ‪ ،‬ﻭﺨﺎﺼﺔ ﺒﻌﺩ ﻓﺸل ﺤﻤﻠﺘﻪ ﺍﻝﻌﺎﻝﻤﻴﺔ ﺍﻝﻤﺸﺅﻭﻤﺔ‪.‬‬
‫ﺜﺎﻨﻴ ﹰﺎ‪ :‬ﺘﻔﻨﻴﺩ ﻤﺯﺍﻋﻡ ﺍﻝﺤﻜﻭﻤﺔ ﺍﻝﻌﺭﺍﻗﻴﺔ ﺍﻝﻌﻤﻴﻠﺔ ﻭﻓﻀﺢ ﺃﺒﺎﻁﻴﻠﻬﺎ‪:‬‬

‫ﺘﻌﺎﻝﻰ ﻭﻗﻭﺘﻪ‪ ،‬ﻭﻻ ﺘﺸﻤل ﺒﻐﺩﺍﺩ ﻓﺤﺴﺏ‪ ،‬ﺒل ﺠﻤﻴﻊ ﻤﻨﺎﻁﻕ ﺩﻭﻝﺔ ﺍﻹﺴﻼﻡ‪ ،‬ﻨﻭﺴﻊ ﺒﻬﺎ ﺩﺍﺌﺭﺓ ﺍﻝﻤﻌﺎﺭﻙ‪ ،‬ﻴﻨﺘﻬﻲ ﺃﻤـﺩﻫﺎ‬
‫ﺒﺈﻋﻼﻥ ﺒﻭﺵ ﻓﺸل ﺨﻁﺘﻪ ﻭﺘﻭﻗﻴﻌﻪ ﺍﺘﻔﺎﻗﻴﺔ ﺍﻝﻬﺯﻴﻤﺔ ﻴﺠﺭ ﺃﺫﻴﺎل ﺍﻝﺨﻴﺒﺔ‪ ،‬ﺃﻫﺩﺍﻓﻬﺎ‪ :‬ﺃﻭﻻ‪ ،‬ﺤﻤﺎﻴﺔ ﺃﻫﻠﻨـﺎ ﻭﺃﻋﺭﺍﻀـﻨﺎ‪،‬‬
‫ﺜﺎﻨﻴﺎﹰ‪ ،‬ﺍﺴﺘﺌﺼﺎل ﺸﺄﻓﺔ ﺍﻝﻤﺭﺘﺩﻴﻥ‪ ،‬ﻭﺍﻹﺠﻬﺎﺯ ﻋﻠﻰ ﻤﺎ ﺘﺒﻘﻰ ﻤﻥ ﺠﻴﻭﺒﻬﻡ ﻭﻗﻭﺍﻋﺩ ﻜﻔﺭﻫﻡ‪ ،‬ﺜﺎﻝﺜﺎﹰ‪ ،‬ﻨﺤﺭ ﺍﻝﻤﺎﺭﺩ ﺍﻝﺼﻠﻴﺒﻲ‬
‫ﺍﻝﻤﺠﺭﻭﺡ‪ ،‬ﻭﺍﺴﺘﻐﻼل ﻓﺭﺼﺔ ﺍﻨﻬﻴﺎﺭ ﻤﻌﻨﻭﻴﺎﺕ ﺠﻨﻭﺩﻫﻡ ﻭﻗﺎﺩﺘﻬﻡ‪ ،‬ﺭﺍﺒﻌﹰﺎ‪ :‬ﺠﻤﻊ ﺸﻤل ﺍﻝﻤﺠﺎﻫﺩﻴﻥ‪ ،‬ﻭﺘﺜﺒﻴـﺕ ﺃﺭﻜـﺎﻥ‬
‫ﺩﻭﻝﺔ ﺍﻹﺴﻼﻡ ﺃﺩﺍﻡ ﺍﷲ ﻋﺯﻫﺎ‪ .‬ﻭﺍﻝﺨﺴﺭﺍﻥ ﺒﺈﺫﻥ ﺍﷲ‪،‬‬
‫ﻭﻴﺒﺩﻭ ﺃﻥ ﺍﻹﻋﻼﻥ ﻋﻥ ﻗﻴﺎﻡ ﺩﻭﻝﺔ ﺍﻝﻌﺭﺍﻕ ﺍﻹﺴﻼﻤﻴﺔ ﻤﻥ ﻗﺒل ﺘﻨﻅﻴﻡ ﺍﻝﻘﺎﻋﺩﺓ ﻭﺍﻝﺠﻤﺎﻋﺎﺕ ﺍﻝﻤﺘﺤﺎﻝﻔﺔ ﻤﻌـﻪ‪ ،‬ﻴﺅﺸـﺭ‬
‫ﻋﻠﻰ ﺘﻁﻭﺭ ﻗﺩﺭﺍﺕ ﺍﻝﻤﻘﺎﻭﻤﺔ ﺍﻝﻌﺭﺍﻗﻴﺔ ﺒﺸﻜل ﻋﺎﻡ‪ ،‬ﻭﺍﻝﺴﻠﻔﻴﺔ ﺍﻝﺠﻬﺎﺩﻴﺔ ﺒﺸﻜل ﺨﺎﺹ‪ ،‬ﻜﻤﺎ ﺃﻨﻪ ﻴﺸﻴﺭ ﺇﻝـﻰ ﻀـﻌﻑ‬
‫ﺍﻝﺤﻜﻭﻤﺔ ﺍﻝﻌﺭﺍﻗﻴﺔ ﻭﻓﺸل ﺍﻻﺤﺘﻼل ﺍﻷﻤﺭﻴﻜﻲ ﻓﻲ ﺍﻝﺴﻴﻁﺭﺓ ﺍﻝﻤﻴﺩﺍﻨﻴﺔ‪ ،‬ﻭﻝﻌل ﺨﻁﺔ ﺒﻭﺵ ﺍﻝﺠﺩﻴﺩﺓ ﺍﻝﺘﻲ ﺘﻘﻊ ﻓﻲ ﺴﻴﺎﻕ‬
‫ﺇﺴﺘﺭﺍﺘﻴﺠﻴﺔ ﺠﺩﻴﺩﺓ ﻹﻋﺎﺩﺓ ﺍﻝﺴﻴﻁﺭﺓ ﻭﺍﻝﺘﺤﻜﻡ ﺘﺄﺘﻲ ﻓﻲ ﺴﻴﺎﻕ ﺍﻝﻔﺸل ﺍﻝﺫﺭ ﻴﻊ‪ ،‬ﻭﺍﻨﻬﻴﺎﺭ ﺍﻝﺨﻁﻁ ﺍﻷﻤﻨﻴﺔ ﺍﻝﻤﺘﺘﺎﺒﻌﺔ ﺍﻝﺘﻲ‬
‫ﺃﻋﻠﻥ ﻋﻨﻬﺎ ﺍﻝﻤﺎﻝﻜﻲ‪.‬‬
‫ﻭﻴﻤﻜﻥ ﺍﻝﻘﻭل ﺇﻥ ﺍﻨﺘﻘﺎل ﺍﻝﻤﻘﺎﻭﻤﺔ ﻤﻥ ﺍﻝﺜﻭﺭﺓ ﺇﻝﻰ ﺍﻝﺩﻭﻝﺔ ﻤﺤﻔﻭﻑ ﺒﺎﻝﻤﺨﺎﻁﺭ‪ ،‬ﻭﻗﺩ ﻻ ﻴﻨﺠﺢ ﻁﻭﻴﻼ ﻜﻤﺎ ﺤﺩﺙ ﺴﺎﺒﻘﹰﺎ‬
‫ﻓﻲ ﺘﺠﺎﺭﺏ ﻤﻤﺎﺜﻠﺔ ﻓﻲ ﻜل ﻤﻥ ﺍﻝﺸﻴﺸﺎﻥ ﻭﺃﻓﻐﺎﻨﺴﺘﺎﻥ‪ ،‬ﻝﻜﻥ ﺫﻝﻙ ﻻ ﻴﻌﻨﻲ ﺒﺎﻝﻀﺭﻭﺭﺓ ﺍﻨﻬﻴﺎﺭ ﺍﻷﻴﺩﻴﻭﻝﻭﺠﻴﺎ ﺍﻝﺠﻬﺎﺩﻴﺔ‪،‬‬
‫ﺒل ﻴﺩل ﻋﻠﻰ ﻋﻭﺩﺘﻬﺎ ﻤﺭﺓ ﺃﺨﺭﻯ ﺇﻝﻰ ﺍﻝﺜﻭﺭﺓ‪ ،‬ﻭﺍﻨﺘﻬﺎﺝ ﺇﺴﺘﺭﺍﺘﻴﺠﻴﺎﺕ ﻭﺘﻜﺘﻴﻜﺎﺕ ﺃﻜﺜﺭ ﻋﻨﻔﹰﺎ ﻓﻲ ﻤﻭﺍﺠﻬﺔ ﺍﻻﺤـﺘﻼل‬
‫ﻭﺍﻝﺤﻜﻭﻤﺔ ﺍﻝﻤﻭﺍﻝﻴﺔ ﻝﻪ‪ ،‬ﻭﻤﻥ ﺍﻝﻤﺭﺠﺢ ﺃﻥ ﺘﺸﻬﺩ ﺍﻷﻴﺎﻡ ﻭﺍﻝﺸﻬﻭﺭ ﻭﺍﻷﺴﺎﺒﻴﻊ ﺍﻝﻘﺎﺩﻤﺔ ﻤﻭﺍﺠﻬﺎﺕ ﻋﻨﻴﻔﺔ ﻓـﻲ ﻤﺤﺎﻭﻝـﺔ‬
‫ﻝﺘﺜﺒﻴﺕ ﻭﻗﺎﺌﻊ ﺠﺩﻴﺩﺓ‪ ،‬ﺴﻭﻑ ﻴﻜﻭﻥ ﻝﻬﺎ ﺃﺜﺭﹰﺍ ﺒﺎﻝﻐﹰﺎ ﻓﻲ ﺘﺸﻜﻴل ﻤﺴﺘﻘﺒل ﺍﻝﻌﺭﺍﻕ ﻭﺍﻝﻤﻨﻁﻘﺔ‪.‬‬
‫=‪٨٧٢١http://www.alasr.ws/index.cfm?method=home.con&ContentId‬‬
‫ﻭﻓﻲ ﻜﻼﻤﻪ ﻋﺩﺩ ﻤﻥ ﺍﻝﻤﻐﺎﻝﻁﺎﺕ ﻴﺭﺠﻰ ﺍﻝﺘﻨﺒﻪ ﻝﻬﺎ ﻭﺨﺎﺼﺔ ﺍﻷﺨﻴﺭﺓ ‪،‬‬

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‫ﻓﻤﻊ ﺍﻝﺩﻋﺎﻴﺔ ﺍﻝﻤﺘﻜﺭﺭﺓ ﻭﺍﻹﻋﻼﻡ ﺍﻝﻤﻘﺯﺯ ﺍﻝﺫﻱ ﺒﺎﺕ ﻴﻠﻔﻅﻪ ﺃﺒﻨﺎﺀ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﺤﻭل ﻗـﺩﺭﺓ‬
‫ﺍﻝﺤﻜﻭﻤﺔ ﺍﻝﻌﺭﺍﻗﻴﺔ ﻭﻨﺸﺎﻁﺎﺘﻬﺎ ﻭﻓﺎﻋﻠﻴﺔ ﺃﺠﻬﺯﺘﻬﺎ ﺍﻷﻤﻨﻴﺔ ﻭﺍﻝﻌـﺴﻜﺭﻴﺔ‪ ،‬ﻴـﺄﺘﻲ ﺇﻋـﻼﻥ‬
‫ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻝﻴﻜﺸﻑ ﺯﻴﻑ ﻫﺫﻩ ﺍﻝﺩﻋﺎﻭﻯ ﻭﺍﻫﺘﺭﺍﺌﻬـﺎ‪ ،‬ﻓﺒـﺴﻁﺎﺀ ﺍﻝﻨـﺎﺱ ﺒـﺎﺘﻭﺍ‬
‫ﻴﺩﺭﻜﻭﻥ ﺩﻭﻥ ﺃﻝﻤﻌﻴﺔ‪ ،‬ﺃﻥ ﺍﻝﺤﻜﻭﻤﺔ ﺍﻝﻌﺭﺍﻗﻴﺔ ﻤﻭﺠﻭﺩﺓ ﻨﻌﻡ !! ﻭﻝﻜـﻥ ﻀـﻤﻥ ﺤـﺩﻭﺩ‬
‫ﺍﻝﻤﻨﻁﻘﺔ ﺍﻝﺨﻀﺭﺍﺀ ﺍﻝﺤﺼﻴﻨﺔ ﻓﻘﻁ‪ ،‬ﻭﺩﻭﻥ ﺫﻝﻙ ﻓﺎﻝﺤﻜﻭﻤﺔ ﻻ ﻭﺠﻭﺩ ﻝﻬـﺎ ﻓـﻲ ﺭﺒـﻭﻉ‬
‫ﺍﻝﻌﺭﺍﻕ ﺍﻝﺤﺒﻴﺏ‪ ،‬ﻭﻫﻭ ﻤﺎ ﻴﻌﺒﺭ ﻋﻨﻪ ﺃﻫﻠﻨﺎ ﻓﻲ ﺍﻝﻌﺭﺍﻕ ﺒﻤﻘﻭﻝﺘﻬﻡ ﺍﻝﻌﺎﻤﻴﺔ‪ :‬ﻤﺎﻜﻭ ﺤﻜﻭﻤﺔ‬
‫ﻴﺎﺒﺎ‪! . .‬‬
‫ﻭﻨﺤﻥ ﺒﺩﻭﺭﻨﺎ ﻨﺩﺭﻙ ﺘﻤﺎﻤ ﹰﺎ ﺃﻥ ﻤﺎ ﻴﺴﻤﻰ ﺒﺎﻝﺤﻜﻭﻤﺔ ﺍﻝﻌﺭﺍﻗﻴﺔ ﺯﻭﺭﹰﺍ ﻭﺒﻬﺘﺎﻨﺎﹰ‪ ،‬ﺒﺎﺕ ﺃﺸﺩ‬
‫ﻭﻫﻨ ﹰﺎ ﻭﺃﻜﺜﺭ ﻀﻌﻔ ﹰﺎ ﻤﻥ ﺃﻱ ﻭﻗﺕ ﻤﻀﻰ‪ ،‬ﻭﻫﻭ ﻤﺎ ﻴﺅﻤﻥ ﻓﺭﺼـﺔ ﺴﻴﺎﺴـﻴﺔ ﻨﺎﺠﺤـﺔ‬
‫ﻹﻋﻼﻥ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻻ ﻹﺴﻘﺎﻁ ﺫﺍﻙ ﺍﻝﻜﻴﺎﻥ ﺍﻝﻤﻤﺴﻭﺥ ﻷﻨﻪ ﻓﻲ ﻨﻅﺭﻨﺎ ﺴﺎﻗﻁ ﻤﻨﺫ‬
‫ﺯﻤﻥ‪ ،‬ﻭﻝﻜﻥ ﻝﺘﻌﺭﻴﺘﻪ ﻭﻓﻀﺤﻪ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻷﺸﻬﺎﺩ‪ ،‬ﻓﻬﻭ ﻻ ﻴﻤﻠﻙ ﺭﺼﻴﺩﹰﺍ ﻭﻻ ﻭﺯﻨـ ﹰﺎ‬
‫ﻓﻲ ﻤﻨﺎﻁﻕ ﺴﻴﻁﺭﺓ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻜﻤﺎ ﻫﻭ ﻅﺎﻫﺭ‪ ،‬ﺃﻱ ﻻ ﻫﻭ ﻓﻲ ﺍﻝﻌﻴﺭ ﻭﻻ ﻓـﻲ ﺍﻝﻨﻔﻴـﺭ‬
‫ﻜﻤﺎ ﻴﻘﺎل‪.‬‬
‫ﺜﺎﻝﺜ ﹰﺎ‪ :‬ﻤلﺀ ﺍﻝﻔﺭﺍﻍ ﺍﻝﺴﻴﺎﺴﻲ‪:‬‬
‫ﻭﻜﻤﺎ ﺃﺴﻠﻔﻨﺎ ﻫﻭ ﻤﻁﻠﺏ ﺸﺭﻋﻲ‪ ،‬ﻭﻫﻭ ﺩﻭﺭ ﺤﺭﻜﻲ ﺘﻤﻠﻴﻪ ﺍﻝﻤﻤﺎﺭﺴﺔ ﺍﻝﺠﻬﺎﺩﻴﺔ ﻋﺒـﺭ‬
‫ﺘﻁﻭﺭ ﻤﺭﺍﺤﻠﻬﺎ ﻭﺘﻜﺎﻤل ﺃﻁﻭﺍﺭﻫـﺎ‪ ،‬ﻭﺘﻨﻘﹼﻠﻬـﺎ ﻓـﻲ ﻤـﺴﺘﻭﻴﺎﺕ ﺍﻝﻨﺠـﺎﺡ ﺍﻝﻌﻤﻠﻴـﺎﺘﻲ‬
‫ﻭﺍﻝﻌﺴﻜﺭﻱ‪ ،‬ﻝﺘﺘﺄﻫل ﺍﻝﻤﻤﺎﺭﺴﺔ ﺒﺫﻝﻙ ﻭﺘﺼﺒﺢ ﻤﻔﺭﻭﻀﺔ ﻓﻲ ﺍﻝﻭﺍﻗﻊ ﻜﺸﻜل ﻤﻥ ﺃﺸـﻜﺎل‬
‫ﺕ َﺃﺒ‪‬ﺎ ‪‬ﻫ ‪‬ﺭﻴ‪‬ـ ‪‬ﺭ ﹶﺓ‬
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‫ل ﻗﹶﺎ ‪‬‬
‫ﺕ َﺃﺒ‪‬ﺎ ﺤ‪‬ﺎ ِﺯ ٍﻡ ﻗﹶﺎ َ‬
‫ﺴ ِﻤﻌ‪ ‬ﹸ‬
‫ل ‪‬‬
‫ﺕ ﺍﻝﹾ ﹶﻘﺯ‪‬ﺍ ِﺯ ﻗﹶﺎ َ‬
‫ﺍﻝﺴﻴﺎﺴﺔ ﺍﻝﺸﺭﻋﻴﺔ‪ ،‬ﻓ ‪‬ﻌﻥ‪ ‬ﹸﻓﺭ‪‬ﺍ ٍ‬
‫ل » ﻜﹶﺎ ﹶﻨﺕﹾ ‪‬ﺒﻨﹸﻭ‬
‫ﻰ ‪ -‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ -‬ﻗﹶﺎ َ‬
‫ﻥ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻋِ‬‫ﺙ ‪‬‬
‫ﺤ ‪‬ﺩ ﹸ‬
‫ﺴ ِﻤﻌ‪‬ﹸﺘ ‪‬ﻪ ‪‬ﻴ ‪‬‬
‫ﻥ ‪ ،‬ﹶﻓ ‪‬‬
‫ﺴﻨِﻴ ‪‬‬
‫ﺱ ِ‬
‫ﺨﻤ‪ ‬‬
‫ﹶ‬
‫ﻥ‬
‫ﺴ ‪‬ﻴﻜﹸﻭ ‪‬‬
‫ﻰ ‪‬ﺒﻌ‪‬ﺩِﻯ ‪ ،‬ﻭ ‪‬‬
‫ﻻ ﹶﻨ ِﺒ ‪‬‬
‫ﻰ ‪ ،‬ﻭِﺇﻨﱠ ‪‬ﻪ ﹶ‬
‫ﺨﹶﻠ ﹶﻔ ‪‬ﻪ ﹶﻨ ِﺒ ‪‬‬
‫ﻰ ﹶ‬
‫ﻙ ﹶﻨ ِﺒ ‪‬‬
‫ﻷﻨﹾ ِﺒﻴ‪‬ﺎ ‪‬ﺀ ‪ ،‬ﹸﻜﱠﻠﻤ‪‬ﺎ ‪‬ﻫﹶﻠ ‪‬‬
‫ﺴ ‪‬ﻬ ‪‬ﻡ ﺍ َ‬
‫ل ﹶﺘﺴ‪‬ﻭ ‪‬‬
‫ِﺇﺴ‪‬ﺭ‪‬ﺍﺌِﻴ َ‬
‫ﺤ ﱠﻘﻬ‪‬ـﻡ‪، ‬‬
‫ل ‪َ ،‬ﺃﻋ‪‬ﻁﹸﻭ ‪‬ﻫﻡ‪ ‬‬
‫ﻷ ‪‬ﻭ ِ‬
‫ل ﻓﹶﺎ َ‬
‫ﻷ ‪‬ﻭ ِ‬
‫ل ﻓﹸﻭﺍ ِﺒ ‪‬ﺒﻴ‪ ‬ﻌ ِﺔ ﺍ َ‬
‫ﻥ ‪ .‬ﻗﹶﺎﻝﹸﻭﺍ ﹶﻓﻤ‪‬ﺎ ﹶﺘﺄْ ‪‬ﻤ ‪‬ﺭﻨﹶﺎ ﻗﹶﺎ َ‬
‫ﺨﹶﻠﻔﹶﺎ ‪‬ﺀ ﹶﻓ ‪‬ﻴﻜﹾﹸﺜﺭ‪‬ﻭ ‪‬‬
‫ﹸ‬
‫ﻋﻤ‪‬ﺎ ﺍﺴ‪‬ـ ﹶﺘﺭ‪‬ﻋ‪‬ﺎ ‪‬ﻫﻡ‪ « ‬ﺃﺨﺭﺠـﻪ ﺍﺍﻝﺒﺨـﺎﺭﻱ ﺒـﺭﻗﻡ)‪ (٣٤٥٥‬ﻭﻤـﺴﻠﻡ‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ﺴ‪‬ﺎ ِﺌﹸﻠ ‪‬ﻬﻡ‪ ‬‬
‫ﹶﻓﺈِ ‪‬‬
‫ﺒﺭﻗﻡ)‪(٤٨٧٩‬‬
‫‪١٢٤‬‬
‫‪:‬‬ ‫ﻗﺎل ﺍﺒﻥ ﺤﺠﺭ ﻓﻲ ﻓﺘﺢ ﺍﻝﺒﺎﺭﻱ‬

‫‪١٢٤‬‬
‫‪ (٤٩٧ /٦)-‬ﻭ ﻓﺘﺢ ﺍﻝﺒﺎﺭﻱ ﻻﺒﻥ ﺤﺠﺭ ‪) -‬ﺝ ‪ / ١٠‬ﺹ ‪(٢٥٥‬‬

‫‪٩٨‬‬
‫ﺴﻨﹶﺔ‬
‫ﻁﺭِﻴﻕ ﺍﻝﹾﺤ‪‬ـ ‪‬‬
‫ﻋﻠﹶﻰ ﺍﻝ ﱠ‬
‫" ‪‬ﻭﻓِﻴ ِﻪ ِﺇﺸﹶﺎﺭ‪‬ﺓ ِﺇﻝﹶﻰ َﺃﱠﻨ ‪‬ﻪ ﻝﹶﺎ ‪‬ﺒ ‪‬ﺩ ﻝِﻠ ‪‬ﺭﻋِ‪‬ﻴ ِﺔ ِﻤﻥ‪ ‬ﻗﹶﺎﺌِﻡ ِﺒُﺄﻤ‪‬ﻭ ِﺭﻫ‪‬ﺎ ‪‬ﻴﺤ‪‬ﻤِﻠ ‪‬ﻬﺎ ‪‬‬
‫‪‬ﻭ ‪‬ﻴﻨﹾﺼِﻑ ﺍﻝﹾ ‪‬ﻤﻅﹾﻠﹸﻭﻡ ِﻤﻥ‪ ‬ﺍﻝﻅﱠﺎﻝِﻡ "‬
‫ﻭﺍﻝﺴﻴﺎﺴﺔ ﺍﻝﺸﺭﻋﻴﺔ ﻤﺒﻨﻴﺔ ﻋﻠﻰ ﺃﺴﺎﺱ ﺭﻋﺎﻴﺔ ﺍﻝﻤﺼﺎﻝﺢ ﻭﺘﻜﻤﻴﻠﻬـﺎ‪ ،‬ﻭﺍﻝﻔـﺭﺍﻍ ﺍﻝـﺫﻱ‬
‫ﻴﺤﺼل ﻓﻲ ﻫﺫﺍ ﺍﻝﺒﺎﺏ ﺴﻴﺅﺩﻱ ﺒﻼ ﺭﻴﺏ ﻝﻀﻴﺎﻉ ﺍﻝﻤﺼﺎﻝﺢ ﻭﺘﻔﻭﻴﺘﻬﺎ‪ ،‬ﻭﺍﻝﻌﺩﻭ ﺍﻝﺼﻠﻴﺒﻲ‬
‫ﻴﻌﻭل ﻋﻠﻰ ﻫﺫﺍ ﺍﻝﺒﺎﺏ ﻓﻲ ﻝﻔﺕ ﺍﻷﻨﻅﺎﺭ ﻭﺼﺭﻓﻬﺎ ﻋﻥ ﺤﻘﻴﻘﺔ ﺍﻝﻤﻌﺭﻜﺔ‪ ،‬ﻭﻴﺴﻌﻰ ﺒﺠـﺩ‬
‫ﻻﺴﺘﺠﻼﺏ ﺍﻝﻨﺎﺱ ﻭﺍﺴﺘﻤﺎﻝﺘﻬﻡ ﺒﻤﺸﺎﺭﻴﻊ ﺍﻹﻋﻤﺎﺭ ﻭﺍﻝﺨﺩﻤﺎﺕ ﻝﻴﺤﻘﻕ ﺒـﺫﻝﻙ ﻤﻜﺎﺴـﺏ‬
‫ﺴﻴﺎﺴﻴﺔ ﻓﻲ ﺍﻝﻤﻴﺩﺍﻥ‪ ،‬ﻭﺍﻝﺩﻭﺭ ﺍﻝﺫﻱ ﺴﻴﻠﻌﺒﻪ ﺍﻹﻋﻼﻥ ﻋﻥ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴـﻼﻤﻴﺔ‪ ،‬ﺴـﻴﻜﻭﻥ‬
‫ﻼ ﻓﻲ ﺇﻓﺸﺎل ﻤﺨﻁﻁﺎﺕ ﺍﻝﻠﻌﺏ ﺒﻌﻘﻭل ﺃﺒﻨﺎﺀ ﺍﻝﺴﻨﺔ ﻝﺘﺠﻨﻴﺩﻫﻡ ﻓﻲ ﺍﻝﺠﻴﺵ ﻭﺍﻝـﺸﺭﻁﺔ‬
‫ﻜﻔﻴ ﹰ‬
‫ﻭﺍﻝﺤﺭﺱ ﻝﺼﺎﻝﺢ ﺍﻝﻤﺨﻁﻁ ﺍﻝﺼﻠﻴﺒﻲ ﺍﻷﻤﺭﻴﻜﻲ ﻝﻴﺼﺒﺤﻭﺍ ﺃﺫﻨﺎﺒ ﹰﺎ ﻝﻪ ﻴﺩﻭﺭﻭﻥ ﻓﻲ ﻓﻠﻜـﻪ‬
‫ﻼ ﺴﻴﺎﺴﻴ ﹰﺎ ﺇﺴﻼﻤﻴ ﹰﺎ ﻨﺎﺒﻌ ﹰﺎ ﻤﻥ‬
‫ﻭﻴﺘﺤﺭﻜﻭﻥ ﻭﻓﻕ ﺇﺸﺎﺭﺘﻪ‪ ،‬ﻓﺎﻹﻋﻼﻥ ﻋﻥ ﺍﻝﺩﻭﻝﺔ ﺴﻴﺸﻜل ﺜﻘ ﹰ‬
‫ﺘﺠﺭﺒﺔ ﺠﻬﺎﺩﻴﺔ ﺼﺎﺩﻗﺔ‪ ،‬ﺃﻗﺎﻤﻬﺎ ﻭﺭﺴﻡ ﺭﻭﺍﺌﻌﻬﺎ ﺃﺒﻨﺎﺀ ﺍﻝﻌﺭﺍﻕ ﺃﻨﻔـﺴﻬﻡ ﻤـﻊ ﺇﺨـﻭﺍﻨﻬﻡ‬
‫ﺍﻝﻤﻬﺎﺠﺭﻴﻥ‪ ،‬ﻭﻫﻭ ﻤﺎ ﺴﻴﻀﻔﻲ ﻋﻠﻰ ﺍﻝﻤﺸﺭﻭﻉ ﺍﻝﺠﺩﻴﺩ ﺸـﺭﻋﻴﺔ ﺘﺎﺭﻴﺨﻴـﺔ ﻴـﺴﺘﺤﻘﻬﺎ‬
‫ﺒﻤﻭﺠﺏ ﻨﻀﺎﻝﻪ ﻭﺘﺼﺩﻴﻪ ﻝﻠﻐﺯﺍﺓ ﻭﺍﻝﻤﺤﺘﻠﻴﻥ‪ ،‬ﻭﻫﻭ ﺒﺩﻭﺭﻩ ﻤﺎ ﺴﻴﺼﻨﻊ ﻗﻁﺒـ ﹰﺎ ﺇﺴـﻼﻤﻴ ﹰﺎ‬
‫ﻴﻠﺘﻑ ﺤﻭﻝﻪ ﺃﺒﻨﺎﺀ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻝﻌﺭﺍﻕ ﻭﻴﺴﺘﺜﻤﺭﻭﺍ ﻁﺎﻗﺎﺘﻬﻡ ﻓﻲ ﺒﻨﺎﺀﻩ ﻭﺇﻨﻬﺎﻀﻪ‪ ،‬ﺒﻌﻴﺩﹰﺍ‬
‫ﻋﻥ ﺍﻝﻭﻗﻭﻉ ﻓﻲ ﻤﺴﺘﻨﻘﻌﺎﺕ ﺍﻝﻌﻤﺎﻝﺔ ﻭﺍﻻﻨﺠﺭﺍﺭ ﺇﻝﻰ ﻤﺘﺎﻫﺎﺕ ﺍﻝـﺭﺩﺓ ﻭﻋﻬﺭﻫـﺎ‪ ،‬ﻭﺩﻭﻥ‬
‫ﺘﻘﺩﻴﻡ ﻗﻭﺍﺌﻡ ﺍﻝﻤﻁﺎﻝﺒﺔ ﻭﺍﻻﺴﺘﺠﺩﺍﺀ ﻭﺍﻝﺘﻭﺴل ﻝﻠﺤﻜﻭﻤﺔ ﺍﻝﻤﺭﺘﺩﺓ ﺍﻝﻌﻤﻴﻠﺔ‪ ،‬ﺍﻝﺘﻲ ﺴﺘﻅﻬﺭ ﻓﻲ‬
‫ﻤﺸﻬﺩﻫﺎ ﺍﻝﺤﻘﻴﻘﻲ ﻋﺭﻴ‪‬ﺔ ﻤﺴﻠﻭﺨﺔ ﻋﻥ ﺍﻝﺸﺭﻋﻴﺔ ﻭﺍﻝﻤﺼﺩﺍﻗﻴﺔ‪ ،‬ﺒﻼ ﻤﻌﻭﻨﺔ ﻭﻻ ﻤـﺴﺎﻨﺩﺓ‬
‫ﻤﻥ ﺃﺤﺩ ﻤﻥ ﺃﺒﻨﺎﺀ ﺍﻝﻤﺴﻠﻤﻴﻥ‪ ،‬ﻭﺘﺫﻭﺏ ﺴﺭﻴﻌ ﹰﺎ ﺃﻤﺎﻡ ﻭﻫـﺞ ﺘـﺄﻝﻕ ﺍﻝﺩﻭﻝـﺔ ﺍﻹﺴـﻼﻤﻴﺔ‬
‫ﺍﻝﻤﺒﺎﺭﻜﺔ‪.‬‬
‫ﺭﺍﺒﻌ ﹰﺎ‪ :‬ﺘﺸﻜﻴل ﺠﺒﻬﺔ ﺴﻴﺎﺴﻴﺔ ﺇﺴﻼﻤﻴﺔ ﻤﻭﺤﺩﺓ‪:‬‬
‫ﻲ‬
‫ﻁ ﺴﻴﺎﺴـ ‪‬‬
‫ﺃﻱ ﻓﺘﺢ ﺍﻝﺒﺎﺏ ﻋﻠﻰ ﻤﺼﺭﺍﻋﻴﻪ ﻝﻠﻘﻭﻯ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻝﺠﻬﺎﺩﻴﺔ ﻝﺘـﺸﻜﻴل ﺨـ ﱟ‬
‫ﻤﻭﺤﺩ ﻴﻠ ‪‬ﻡ ﺸﻤل ﺍﻝﺼﺎﺩﻗﻴﻥ ﻭﺍﻝﻤﺨﻠﺼﻴﻥ ﻤﻥ ﺃﺒﻨﺎﺀ ﺍﻝﻤﺴﻠﻤﻴﻥ‪ ،‬ﻭﻴﻨﻬـﻲ ﺤﺎﻝـﺔ ﺍﻝﺘﻔـﺭﻕ‬
‫ﻭﺍﻝﺘﻔﺭﺩ ﻤﻥ ﻗﺒل ﺍﻝﻘﻭﻯ ﻭﺍﻝﻤﺠﺎﻤﻴﻊ ﺍﻝﺠﻬﺎﺩﻴﺔ‪ ،‬ﻭﻫﺫﺍ ﺒﺩﻭﺭﻩ ﺴﻴﻬﻴﺊ ﻝﺤﺎﻝﺔ ﺇﺴﻼﻤﻴﺔ ﻝـﻡ‬
‫ﺘﺴﺒﻕ‪ ،‬ﺘﺘﺠﻭﻫﺭ ﻓﻴﻬﺎ ﺍﻷﻫﺩﺍﻑ ﻭﺍﻝﻁﺎﻗﺎﺕ ﻭﻤﺸﺎﺭﻴﻊ ﺍﻝﻤﺴﺘﻘﺒل‪ ،‬ﻀﻤﻥ ﺇﻁـﺎﺭ ﻭﺍﺤـﺩ‬
‫ﻴﻌﻤل ﻷﺠل ﺇﻗﺎﻤﺔ ﺍﻹﺴﻼﻡ ﻭﺨﺩﻤﺔ ﻏﺎﻴﺎﺘﻪ ﻭﻤﻔﺎﻫﻴﻤﻪ‪ ،‬ﻭﻻ ﻴﺴﺎﻭﻡ ﻋﻠﻰ ﻗﻀﻴﺔ ﺍﻝﺠﻬـﺎﺩ‬
‫ﻭﻤﻜﺎﺴﺒﻪ ﻭﻤﻨﻬﺎﺠﻪ‪ ،‬ﻭﻴﻜﻭﻥ ﺍﻝﺤﺼﻥ ﻝﺫﻝﻙ ﻜﻠﻪ ﻫﻭ ﺩﻭﻝﺔ ﺇﺴﻼﻤﻴﺔ ﻤﻭﺤﺩﺓ‪.‬‬

‫‪٩٩‬‬
 ‫ﺨﺎﻤﺴ ﹰﺎ‪ :‬ﺜﻤﺎﺭ ﺍﻝﺠﻬﺎﺩ ﻴﻘﻁﻔﻬﺎ ﺍﻝﻤﺠﺎﻫﺩﻭﻥ ﻗﺒل ﻏﻴﺭﻫﻡ‪:‬‬
‫ﺤﺴﺏ ﺘﻘﺩﻴﺭﺍﺘﻨﺎ ﻝﻸﻭﻀﺎﻉ ﺍﻝﺠﺎﺭﻴﺔ ﻓﻲ ﺍﻝﻌﺭﺍﻕ ﻭﺒﻌﺩ ﻤﻀﻲ ﺃﻜﺜﺭ ﻤﻥ ﺜﻼﺙ ﺴﻨﻭﺍﺕ‪،‬‬
‫ﺃﺼﺒﺤﺕ ﺍﻝﻤﻜﺎﺴﺏ ﺍﻝﺠﻬﺎﺩﻴﺔ‪ ،‬ﻭﺍﻀﺤﺔ ﻝﻠﻌﻴﺎﻥ ﻭﺭﺍﺤﺕ ﺘﺅﺘﻲ ﺃﻜﻠﻬﺎ ﻋﻠﻰ ﻜﺎﻓﺔ ﺍﻝـﺼﻌﺩ‬
‫ﻼ‬
‫ﺍﻝﺴﻴﺎﺴﻴﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﻗﺒل ﺃﻥ ﻴﺄﺘﻲ ﺯﻤﺎﻥ ﻴﺩﻋﻲ ﻓﻴﻪ ﻜل ﺃﺤﺩ ﻭﺼـ ﹰ‬
‫ﺒﻠﻴﻠﻰ ﻭﻝﻴﻠﻰ ﻻ ﺘﻘﺭ ﻝﻬﻡ ﺒﺫﺍﻙ‪ ،‬ﻗﺒل ﺃﻥ ﻴﻬﺭﻉ ﺸﺫﺍﺫ ﺍﻵﻓﺎﻕ ﻤﻥ ﺒﻌﻴﺩ ﻝﻴﺘـﺴﻭﻝﻭﺍ ﻋﻠـﻰ‬
‫ﻤﻭﺍﺌﺩ ﺍﻝﻐﻴﺭ ﻭﻴﺸﺭﻜﻭﺍ ﺃﻨﻔﺴﻬﻡ ﻓﻲ ﺃﻤﺭ ﻻ ﻨﺎﻗﺔ ﻝﻬﻡ ﻓﻴﻪ ﻭﻻ ﺠﻤل‪ ،‬ﻭﻫﻲ ﺍﻝﻌﺎﺩﺓ ﺍﻝﺘـﻲ‬
‫ﺠﺭﺕ ﻋﻨﺩ ﻗﺩﻭﻡ ﺍﻝﻨﺼﺭ ﻭﺤﺼﻭل ﺍﻝﻅﻔﺭ‪ ،‬ﻗﺒل ﺫﻝﻙ ﻜﻠﻪ ﻴﻨﺒﻐﻲ ﻝﻠﻤﺠﺎﻫﺩﻴﻥ ﺃﻥ ﻴﺘﺨﺫﻭﺍ‬
‫ﺍﻝﺨﻁﻭﺓ ﺍﻝﻤﻨﺎﺴﺒﺔ ﻓﻲ ﺤﻔﻅ ﻤﻜﺘﺴﺒﺎﺘﻬﻡ ﻭﺍﺴﺘﺤﻘﺎﻗﺎﺘﻬﻡ‪ ،‬ﻭﻴﻭﺼﺩﻭﺍ ﺍﻷﺒﻭﺍﺏ ﻓـﻲ ﻭﺠـﻪ‬
‫ﺍﻝﻤﺘﺴﻭﻝﻴﻥ ﻭﺍﻻﻨﺘﻬﺎﺯﻴﻴﻥ‪.‬‬
‫ﻁﹶﻠﻘﹾﹸﺘﻡ‪ِ ‬ﺇﻝﹶﻰ ‪‬ﻤﻐﹶﺎ ِﻨ ‪‬ﻡ ِﻝ ﹶﺘﺄْﺨﹸـﺫﹸﻭﻫ‪‬ﺎ ﹶﺫﺭ‪‬ﻭﻨﹶـﺎ ﹶﻨﺘﱠـ ِﺒﻌ‪ ‬ﹸﻜﻡ‪‬‬
‫ﻥ ِﺇﺫﹶﺍ ﺍﻨ ﹶ‬
‫ﺨﱠﻠﻔﹸﻭ ‪‬‬
‫ل ﺍﻝﹾ ‪‬ﻤ ﹶ‬
‫ﺴ ‪‬ﻴﻘﹸﻭ ُ‬
‫ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ‪ } :‬‬
‫ﻥ ﺒ‪‬ـلْ‬
‫ﺴ ‪‬ﻴﻘﹸﻭﻝﹸﻭ ‪‬‬
‫ل ﻓﹶـ ‪‬‬
‫ل ﺍﻝﱠﻠ ‪‬ﻪ ﻤِﻥ ﹶﻗﺒ‪‬ـ ُ‬
‫ﻥ ﺃَﻥ ‪‬ﻴ ‪‬ﺒ ‪‬ﺩﻝﹸﻭﺍ ﻜﹶﻠﹶﺎ ‪‬ﻡ ﺍﻝﱠﻠ ِﻪ ﻗﹸل ﻝﱠﻥ ﹶﺘﱠﺘ ِﺒﻌ‪‬ﻭﻨﹶﺎ ﹶﻜ ﹶﺫِﻝ ﹸﻜﻡ‪ ‬ﻗﹶﺎ َ‬
‫‪‬ﻴﺭِﻴﺩ‪‬ﻭ ‪‬‬
‫‪١٢٥‬‬
‫ﻥ ِﺇﻝﱠﺎ ﹶﻗﻠِﻴﹰﻠﺎ{ )‪ (١٥‬ﺴﻭﺭﺓ ﺍﻝﻔﺘﺢ‬
‫ﺴﺩ‪‬ﻭ ﹶﻨﻨﹶﺎ ‪‬ﺒلْ ﻜﹶﺎﻨﹸﻭﺍ ﻝﹶﺎ ‪‬ﻴﻔﹾ ﹶﻘﻬ‪‬ﻭ ‪‬‬
‫ﹶﺘﺤ‪ ‬‬

‫‪١٢٥‬‬
‫‪ -‬ﻭﻓﻲ ﻅﻼل ﺍﻝﻘﺭﺁﻥ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪(٤٧٨‬‬
‫ﺃﻏﻠﺏ ﺍﻝﻤﻔﺴﺭﻴﻥ ﻴﺭﻭﻥ ﺃﻨﻬﺎ ﺇﺸﺎﺭﺓ ﺇﻝﻰ ﻓﺘﺢ ﺨﻴﺒﺭ ‪ .‬ﻭﻗﺩ ﻴﻜﻭﻥ ﻫﺫﺍ ‪ .‬ﻭﻝﻜﻥ ﺍﻝﻨﺹ ﻴﻅل ﻝﻪ ﺇﻴﺤﺎﺅﻩ ﻭﻝﻭ ﻝـﻡ ﻴﻜـﻥ‬
‫ﻨﺼﹰﺎ ﻓﻲ ﺨﻴﺒﺭ ‪ .‬ﻓﻬﻭ ﻴﻭﺤﻲ ﺒﺄﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺴﻴﻔﺘﺢ ﻋﻠﻴﻬﻡ ﻓﺘﺢ ﻗﺭﻴﺏ ﻴﺴﻴﺭ ‪ .‬ﻭﺃﻥ ﻫﺅﻻﺀ ﺍﻝﻤﺨﻠﻔﻴﻥ ﺴﻴﺩﺭﻜﻭﻥ ﻫﺫﺍ ‪،‬‬
‫ﻓﻴﻘﻭﻝﻭﻥ ‪ } :‬ﺫﺭﻭﻨﺎ ﻨﺘﺒﻌﻜﻡ { ‪. .‬‬
‫ﻭﻝﻌل ﺍﻝﺫﻱ ﺠﻌل ﺍﻝﻤﻔﺴﺭﻴﻥ ﻴﺨﺼﺼﻭﻥ ﺨﻴﺒﺭ ‪ ،‬ﺃﻨﻬﺎ ﻜﺎﻨﺕ ﺒﻌﺩ ﻗﻠﻴل ﻤﻥ ﺼﻠﺢ ﺍﻝﺤﺩﻴﺒﻴﺔ ‪ .‬ﺇﺫ ﻜﺎﻨﺕ ﻓﻲ ﺍﻝﻤﺤـﺭﻡ‬
‫ﻤﻥ ﺴﻨﺔ ﺴﺒﻊ ‪ .‬ﺒﻌﺩ ﺃﻗل ﻤﻥ ﺸﻬﺭﻴﻥ ﻤﻥ ﺼﻠﺢ ﺍﻝﺤﺩﻴﺒﻴﺔ ‪ .‬ﻭﺃﻨﻬﺎ ﻜﺎﻨﺕ ﻭﺍﻓﺭﺓ ﺍﻝﻐﻨﺎﺌﻡ ‪ .‬ﻭﻜﺎﻨﺕ ﺤﺼﻭﻥ ﺨﻴﺒﺭ ﺁﺨﺭ‬
‫ﻤﺎ ﺒﻘﻲ ﻝﻠﻴﻬﻭﺩ ﻓﻲ ﺍﻝﺠﺯﻴﺭﺓ ﻤﻥ ﻤﺭﺍﻜﺯ ﻗﻭﻴﺔ ﻏﻨﻴﺔ ‪ .‬ﻭﻜﺎﻥ ﻗﺩ ﻝﺠﺄ ﺇﻝﻴﻬﺎ ﺒﻌﺽ ﺒﻨﻲ ﺍﻝﻨﻀﻴﺭ ﻭﺒﻨﻲ ﻗﺭﻴﻅـﺔ ﻤﻤـﻥ‬
‫ﺃﺠﻠﻭﺍ ﻋﻥ ﺍﻝﺠﺯﻴﺭﺓ ﻤﻥ ﻗﺒل ‪.‬‬
‫ﻭﺘﺘﻭﺍﺘﺭ ﺃﻗﻭﺍل ﺍﻝﻤﻔﺴﺭﻴﻥ ﺃﻥ ﺍﷲ ﻭﻋﺩ ﺃﺼﺤﺎﺏ ﺍﻝﺒﻴﻌﺔ ﻓﻲ ﺍﻝﺤﺩﻴﺒﻴﺔ ﺃﻥ ﺘﻜﻭﻥ ﻤﻐﺎﻨﻡ ﺨﻴﺒﺭ ﻝﻬﻡ ﻻ ﻴﺸﺭﻜﻬﻡ ﻓﻴﻬﺎ ﺃﺤﺩ‬
‫ﻼ ‪ .‬ﻓﻘﺩ ﺠﻌﻠﻬﺎ ﺭﺴﻭل ﺍﷲ ‪ -‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪-‬‬
‫‪ .‬ﻭﻝﻡ ﺃﺠﺩ ﻓﻲ ﻫﺫﺍ ﻨﺼﹰﺎ ‪ .‬ﻭﻝﻌﻠﻬﻡ ﻴﺄﺨﺫﻭﻥ ﻫﺫﺍ ﻤﻤﺎ ﻭﻗﻊ ﻓﻌ ﹰ‬
‫ﻓﻲ ﺃﺼﺤﺎﺏ ﺍﻝﺤﺩﻴﺒﻴﺔ ‪ .‬ﻭﻝﻡ ﻴﺄﺨﺫ ﻤﻌﻪ ﺃﺤﺩﹰﺍ ﻏﻴﺭﻫﻡ ‪.‬‬
‫ﻭﻋﻠﻰ ﺃﻴﺔ ﺤﺎل ﻓﻘﺩ ﺃﻤﺭ ﺍﷲ ﻨﺒﻴﻪ ﺃﻥ ﻴﺭﺩ ﺍﻝﻤﺨﻠﻔﻴﻥ ﻤﻥ ﺍﻷﻋﺭﺍﺏ ﺇﺫﺍ ﻋﺭﻀﻭﺍ ﺍﻝﺨﺭﻭﺝ ﻝﻠﻐﻨﺎﺌﻡ ﺍﻝﻤﻴﺴﺭﺓ ﺍﻝﻘﺭﻴﺒـﺔ ‪.‬‬
‫ﻭﻗﺭﺭ ﺃﻥ ﺨﺭﻭﺠﻬﻡ ﻤﺨﺎﻝﻑ ﻷﻤﺭ ﺍﷲ ‪ .‬ﻭﺃﺨﺒﺭ ﻨﺒﻴﻪ ‪ -‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ -‬ﺃﻨﻬﻡ ﺴـﻴﻘﻭﻝﻭﻥ ﺇﺫﺍ ﻤﻨﻌـﻭﺍ ﻤـﻥ‬
‫ﺍﻝﺨﺭﻭﺝ ‪ } :‬ﺒل ﺘﺤﺴﺩﻭﻨﻨﺎ { ‪ . .‬ﻓﺘﻤﻨﻌﻭﻨﻨﺎ ﻤﻥ ﺍﻝﺨﺭﻭﺝ ﻝﺘﺤﺭﻤﻭﻨﺎ ﻤﻥ ﺍﻝﻐﻨﻴﻤﺔ ‪ .‬ﺜﻡ ﻗﺭﺭ ﺃﻥ ﻗﻭﻝﻬﻡ ﻫﺫﺍ ﻨﺎﺸﺊ ﻋﻥ‬
‫ﻗﻠﺔ ﻓﻘﻬﻬﻡ ﻝﺤﻜﻤﺔ ﺍﷲ ﻭﺘﻘﺩﻴﺭﻩ ‪ .‬ﻓﺠﺯﺍﺀ ﺍﻝﻤﺘﺨﻠﻔﻴﻥ ﺍﻝﻁﺎﻤﻌﻴﻥ ﺃﻥ ﻴﺤﺭﻤﻭﺍ ‪ ،‬ﻭﺠﺯﺍﺀ ﺍﻝﻁﺎﺌﻌﻴﻥ ﺍﻝﻤﺘﺠﺭﺩﻴﻥ ﺃﻥ ﻴﻌﻁﻭﺍ‬
‫ﻤﻥ ﻓﻀل ﺍﷲ ‪ ،‬ﻭﺃﻥ ﻴﺨﺘﺼﻭﺍ ﺒﺎﻝﻤﻐﻨﻡ ﺤﻴﻥ ﻴﻘﺩﺭﻩ ﺍﷲ ‪ ،‬ﺠﺯﺍﺀ ﺍﺨﺘﺼﺎﺼﻬﻡ ﺒﺎﻝﻁﺎﻋﺔ ﻭﺍﻹﻗـﺩﺍﻡ ‪ ،‬ﻴـﻭﻡ ﻜـﺎﻨﻭﺍ ﻻ‬
‫ﻴﺘﻭﻗﻌﻭﻥ ﺇﻻ ﺍﻝﺸﺩﺓ ﻓﻲ ﺍﻝﺠﻬﺎﺩ ‪.‬‬

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 ‫ﻗﺎل ﺍﻷﻝﻭﺴﻲ ﻓﻲ ﺭﻭﺡ ﺍﻝﻤﻌﺎﻨﻲ ‪:١٢٦‬‬
‫" ﻭﻗﺩ ﺠﺎﺀ ﻓﻲ ﺍﻷﺨﺒﺎﺭ ﺍﻝﺼﺤﻴﺤﺔ ﺃﻥ ﺍﷲ ﺘﻌﺎﻝﻰ ﻭﻋﺩ ﺃﻫل ﺍﻝﺤﺩﻴﺒﻴﺔ ﺃﻥ ﻴﻌﻭﻀﻬﻡ ﻤـﻥ‬
‫ﻤﻐﺎﻨﻡ ﻤﻜﺔ ﺨﻴﺒﺭ ﺇﺫﺍ ﻗﻔﻭﺍ ﻤﻭﺍﺩﻋﻴﻥ ﻻ ﻴﺼﻴﺒﻭﻥ ﺸﻴﺌ ﹰﺎ ﻭﺨﺹ ﺴﺒﺤﺎﻨﻪ ﺫﻝـﻙ ﺒﻬـﻡ ﺃﻱ‬
‫ﺴﻴﻘﻭﻝﻭﻥ ﻋﻨﺩ ﺇﻁﻼﻗﻜﻡ ﺇﻝﻰ ﻤﻐﺎﻨﻡ ﺨﻴﺒﺭ ﻝﺘﺄﺨﺫﻭﻫﺎ ﺤﺴﺒﻤﺎ ﻭﻋﺩﻜﻡ ﺍﷲ ﺘﻌـﺎﻝﻰ ﺇﻴﺎﻫـﺎ‬
‫ﻭﺨﺼﻜﻡ ﺒﻬﺎ ﻁﻤﻌ ﹰﺎ ﻓﻲ ﻋﺭﺽ ﺍﻝﺩﻨﻴﺎ ﻝﻤﺎ ﺃﻨﻬﻡ ﻴﺭﻭﻥ ﻀﻌﻑ ﺍﻝﻌﺩﻭ ﻭﻴﺘﺤﻘﻘﻭﻥ ﺍﻝﻨﺼﺭﺓ‬
‫ﻥ ﺃَﻥ ‪‬ﻴ ‪‬ﺒ ‪‬ﺩﻝﹸﻭﺍﹾ ﻜـﻼﻡ ﺍﷲ {‬
‫} ﹶﺫﺭ‪‬ﻭﻨﹶﺎ ﹶﻨﱠﺘ ِﺒﻌ‪ ‬ﹸﻜﻡ‪ { ‬ﺇﻝﻰ ﺨﻴﺒﺭ ﻭﻨﺸﻬﺩ ﻤﻌﻜﻡ ﻗﺘﺎل ﺃﻫﻠﻬﺎ } ‪‬ﻴﺭِﻴﺩ‪‬ﻭ ‪‬‬
‫ﺒﺄﻥ ﻴﺸﺎﺭﻜﻭﺍ ﻓﻲ ﺍﻝﻐﻨﺎﺌﻡ ﺍﻝﺘﻲ ﺨﺼﻬﺎ ﺴﺒﺤﺎﻨﻪ ﺒﺄﻫل ﺍﻝﺤﺩﻴﺒﻴـﺔ ﻭﺤﺎﺼـﻠﻪ ﻴﺭﻴـﺩﻭﻥ‬
‫ﺍﻝﺸﺭﻜﺔ ﺍﻝﺘﻲ ﻻ ﺘﺤﺼل ﻝﻬﻡ ﺩﻭﻥ ﻨﺼﺭﺓ ﺍﻝﺩﻴﻥ ﻭﺇﻋﻼﺀ ﻜﻠﻤﺔ ﺍﷲ ﺘﻌﺎﻝﻰ "‪.‬‬
‫ﻓﻘﺩ ﺃﺨﺒﺭﺘﻨﺎ ﻋﺩﺩ ﻤﻥ ﺍﻝﺘﺠﺎﺭﺏ ﺍﻝﺘﺎﺭﻴﺨﻴﺔ ﻤﻨﻬﺎ ﻭﺍﻝﻤﻌﺎﺼﺭﺓ‪ ،‬ﻋﻥ ﺩﻭﺭ ﺍﻝﻤﺘﺴﻭﻝﻴﻥ ﻋﻠﻰ‬
‫ﻤﻭﺍﺌﺩ ﺍﻝﻨﺼﺭ ﻓﻲ ﺇﺨﻔﺎﻕ ﺍﻝﻤﺸﺭﻭﻉ ﺍﻝﺠﻬﺎﺩﻱ ﻋﻥ ﺒﻠﻭﻍ ﺃﻫﺩﺍﻓﻪ‪ ،‬ﻓﺒﻌﺩ ﺨﺭﻭﺝ ﺍﻝﻐـﺯﺍﺓ‬
‫ﻭﺭﺤﻴﻠﻬﻡ‪ ،‬ﻴﺄﺘﻲ ﺩﻭﺭ ﻁﻭﺍﺌﻑ ﻤﻨﺎﻓﻘﺔ ﺘﺭﻴﺩ ﺃﻥ ﺘﻘﻁﻑ ﺍﻝﺜﻤﺭﺓ ﻴﺎﻨﻌﺔ ﺨﺎﻝﺼﺔ‪ ،‬ﻭﺘـﺯﻋﻡ‬
‫ﺃﺤﻘﻴﺘﻬﺎ ﻓﻲ ﺍﻝﺴﻠﻁﺔ ﻭﺘﺭﻭﺝ ﻋﻥ ﺩﻭﺭ ﻝﻬﺎ ﻓﻲ ﺍﻝﺠﻬﺎﺩ ﻭﺍﻝﻤﻭﺍﺠﻬﺔ‪ ،‬ﻭﻫـﻲ ﻤﻘﻁﻭﻋـﺔ‬
‫ﺍﻝﺴﻨﺩ ﻭﺍﻷﺼل ﻋﻥ ﺍﻝﺴﺎﺤﺔ ﻭﺍﻝﻤﻴﺩﺍﻥ‪ ،‬ﻜﻤﺎ ﺤﺩﺙ ﺘﻤﺎﻤ ﹰﺎ ﻋﻨﺩ ﺨﺭﻭﺝ ﺍﻝﻐﺯﻭ ﺍﻝﻔﺭﻨـﺴﻲ‬
‫ﻤﻥ ﺒﻼﺩ ﺍﻝﺸﺎﻡ ﻭﺍﻝﺠﺯﺍﺌﺭ ﻭﻜﺫﻝﻙ ﺍﻹﻨﻜﻠﻴﺯﻱ ﻤﻥ ﻤﺼﺭ ﻭﺍﻝﻌﺭﺍﻕ‪ ،‬ﺘﻠﻘﻔﺕ ﺍﻝﺴﻠﻁﺔ ﺒﻌﺩﻫﺎ‬
‫ﺤﻔﻨﺔ ﻤﻥ ﺍﻝﻤﺄﺠﻭﺭﻴﻥ ﻭﺍﻝﻤﺴﺘﺨﺩﻤﻴﻥ ﻝﺩﻯ ﺍﻝﻐﺯﻭ ﺍﻝﺭﺍﺤل‪ ،‬ﻗﺎﻤﺕ ﻫﺫﻩ ﺍﻝﺤﻔﻨﺔ ﺒﺎﻻﻝﺘﻔﺎﻑ‬
‫ﻋﻠﻰ ﺍﻝﻤﻜﺎﺴﺏ ﺍﻝﺠﻬﺎﺩﻴﺔ ﺒﺎﺴﻡ ﺍﻝﻭﻁﻨﻴﺔ ﻭﺍﻝﻘﻭﻤﻴﺔ ﻭﺍﻻﺴﺘﻘﻼل‪ ،‬ﻓﺄﺨﺫﺕ ﺯﻤﺎﻡ ﺍﻝـﺴﻠﻁﺔ‬
‫ﻭﺍﻨﺤﺭﻓﺕ ﺒﺎﻝﺸﻌﻭﺏ ﻋﻥ ﻁﺭﻴﻕ ﺍﻹﺴﻼﻡ ﻭﺸﺭﻴﻌﺘﻪ‪ ،‬ﻭﺘﻭﻁﺩﺕ ﻤﻥ ﺒﻌﺩ ﺫﻝـﻙ ﻗﻭﺍﻋـﺩ‬
‫ﺍﻷﻨﻅﻤﺔ ﺍﻝﻌﺭﺒﻴﺔ ﺍﻝﺤﺎﻜﻤﺔ ﺍﻝﻤﻌﺭﻭﻓﺔ‪ ،‬ﻓﺤﺘﻰ ﻻ ﺘﺫﻫﺏ ﺍﻝﺩﻤﺎﺀ ﻭﺘﻀﻴﻊ ﺍﻝﺠﻬﻭﺩ‪ ،‬ﻭﻴﻭﺴﺩ‬
‫ﺍﻷﻤﺭ ﻝﻐﻴﺭ ﺃﻫﻠﻪ‪ ،‬ﻻﺒﺩ ﻤﻥ ﺘﻌﺠﻴل ﻤﻭﻋﺩ ﺍﻝﺤﺼﺎﺩ ﻓﺨﻴﺭ ﺍﻝﺒﺭ ﻋﺎﺠﻠﻪ‪ ،‬ﻝﻤﺎ ﻓﻲ ﺫﻝﻙ ﻤﻥ‬
‫ﺍﻝﻤﺼﻠﺤﺔ ﺍﻝﻌﻅﻴﻤﺔ ﻓﻲ ﻭﻀﻊ ﺍﻝﻨﺼﺭ ﺒﺄﻴﺩﻱ ﺍﻝﺫﻴﻥ ﻴﺴﺘﺤﻘﻭﻨﻪ ﻭﺍﻝﻔﺭﺼﺔ ﺍﻝﺤﺎﻝﻴﺔ ﺘﻭﻁﺊ‬
‫ﻝﻬﺫﺍ ﺍﻷﻤﺭ ﻭﺘﻔﺴﺢ ﺍﻝﻤﺠﺎل ﻷﻫل ﺍﻝﺒﺫل ﻭﺍﻝﻌﻁﺎﺀ ﺃﻥ ﻴﺄﺨﺫﻭﺍ ﺃﻤﺎﻜﻨﻬﻡ ﻗﺒل ﻏﻴﺭﻫﻡ‪ ،‬ﻗﺒل‬
‫ﺍﻨﺘﺸﺎﺭ ﻅﺎﻫﺭﺓ ﺍﻝﺘﺴﻭل ﻭﻓﺸﻭﻫﺎ‪.‬‬
‫ﺴﺎﺩﺴ ﹰﺎ‪ :‬ﺍﻻﻝﺘﻔﺎﻑ ﻋﻠﻰ ﺍﻝﻤﺘﺎﺠﺭﻴﻥ ﺒﺎﺴﻡ ﺍﻝﺠﻬﺎﺩ‪:‬‬
‫ﻓﻲ ﻅل ﺍﻷﻭﻀﺎﻉ ﺍﻝﻘﺎﺘﻤﺔ ﺍﻝﺘﻲ ﻋﺎﺸﻬﺎ ﺍﻝﻤﺴﻠﻤﻭﻥ ﻓﻲ ﺍﻝﻌﺭﺍﻕ ﺇﺒﺎﻥ ﺍﻝﻐﺯﻭ‪ ،‬ﻗﺎﻤﺕ ﻓﺌﺎﺕ‬
‫ﻋﺩﻴﺩﺓ ﻤﻥ ﻤﺭﻀﻰ ﺍﻝﻨﻔﻭﺱ ﻭﺃﺼﺤﺎﺏ ﺍﻷﻫﻭﺍﺀ‪ ،‬ﻝﺘﻌﺯﻑ ﻋﻠﻰ ﻭﺘﺭ ﺍﻝﺠﻬـﺎﺩ ﻭﺘﺭﻜـﺏ‬
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‫‪-‬ﺭﻭﺡ ﺍﻝﻤﻌﺎﻨﻲ)‪ (١٠١/ ٢٦‬ﻭ ﺘﻔﺴﻴﺭ ﺍﻷﻝﻭﺴﻲ ‪) -‬ﺝ ‪ / ١٩‬ﺹ ‪(٢٠٠‬‬

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‫ﻤﻭﺠﺘﻪ ﻓﻲ ﺴﺒﻴل ﻨﻴل ﺤﻔﻨﺔ ﻤﻥ ﺤﻁﺎﻡ ﺍﻝﺩﻨﻴﺎ ﺃﻭ ﺒ‪‬ﻠﻐﺔ ﻤﻥ ﻤـﺎل ﺃﻭ ﺠـﺎﻩ‪ ،‬ﻓﺎﺴـﺘﻐﻠﻭﺍ‬
‫ﻻ ﺃﻭ ﻤﺘﺎﻋـ ﹰﺎ ﺃﻭ‬
‫ﺴﻁﻭﻉ ﺍﺴﻡ ﺍﻝﺠﻬﺎﺩ ﻭﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻓﻲ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﻝﻴﻜﺴﺒﻭﺍ ﻤﻥ ﻭﺭﺍﺀﻩ ﻤﺎ ﹰ‬
‫ﺠﺎﻫﺎﹰ‪ ،‬ﻭﻴﺘﺴﺘﺭﻭﻥ ﻤﻥ ﻭﺭﺍﺀﻩ ﺃﻨﻬﻡ ﻫﻡ ﺃﻫل ﺍﻝﺠﻬﺎﺩ ﻭﺃﺴﻴﺎﺩﻩ‪ ،‬ﻭﺍﻝﺠﻬـﺎﺩ ﻭﺍﻝﻤﺠﺎﻫـﺩﻭﻥ‬
‫ﻤﻨﻬﻡ ﺒﺭﺍﺀ‪ ،‬ﻭﻝﻠﻤﻨﺎﺴﺒﺔ ﻓﻬﺅﻻﺀ ﻻ ﻴﺸﻜﻠﻭﻥ ﺸﻴﺌ ﹰﺎ ﻴﺫﻜﺭ ﻋﻠﻰ ﺃﺭﺽ ﺍﻝﻭﺍﻗﻊ ﻝﻜـﻭﻨﻬﻡ ﻻ‬
‫ﻴﺘﺠﺎﻭﺯﻥ ﻓﻲ ﺃﺤﺠﺎﻤﻬﻡ ﻤﺠﻤﻭﻋﺎﺕ ﻭﺃﻓﺭﺍﺩ‪ ،‬ﻭﻝﻜﻥ ﻀﺭﺭﻫﻡ ﻴﻜﻤﻥ ﻓﻲ ﺍﻹﺴﺎﺀﺓ ﻝﻠﺴﻤﻌﺔ‬
‫ﻼ ﻋﻥ ﺘﺒﻥ‬
‫ﺍﻝﺠﻬﺎﺩﻴﺔ ﻋﺒﺭ ﺴﻠﻭﻜﻴﺎﺘﻬﻡ ﻭﺘﺼﺭﻓﺎﺘﻬﻡ ﺍﻝﻐﻴﺭ ﺃﺨﻼﻗﻴﺔ ﻭﺍﻝﻐﻴﺭ ﻤﺴﺅﻭﻝﺔ‪ ،‬ﻓﻀ ﹰ‬
‫ﺒﻌﻀﻬﻡ ﻝﻌﻤﻠﻴﺎﺕ ﻭﻀﺭﺒﺎﺕ ﻋﺴﻜﺭﻴﺔ ﻻ ﺼﻠﺔ ﻝﻬﻡ ﺒﻬﺎ ﺃﺼﻼﹰ‪ ،‬ﻭﻝﻜﻨﻪ ﺍﻝﺤﺴﺩ ﻭﺍﻷﺸـﺭ‬
‫ﻭﺍﻋﻭﺠﺎﺝ ﺍﻝﻨﻔﺱ ﻭﻻ ﺤﻭل ﻭﻻ ﻗﻭﺓ ﺇﻻ ﺒﺎﷲ‪.‬‬
‫ﻫﺫﺍ ﻤﺎ ﺘﻴﺴﺭ ﺘﺤﺒﻴﺭﻩ ﻭﺘﺴﺠﻴﻠﻪ ﺒﻌﺩ ﺍﺴﺘﺭﻭﺍﺡ ﺍﻷﻓﻜﺎﺭ ﻭﻤﻼﻁﻔﺘﻬـﺎ‪ ،‬ﺤـﻭل ﺍﻷﺴـﺒﺎﺏ‬
‫ﻭﺍﻝﺩﻭﺍﻋﻲ ﺍﻝﺘﻲ ﺘﺤﺙ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻋﻠﻰ ﺇﻋﻼﻥ ﺩﻭﻝـﺘﻬﻡ ﺍﻝﻤﺒﺎﺭﻜـﺔ‪ ،‬ﻭﻫـﻲ ﺘـﺼﻭﺭ‬
‫ﺍﻝﺨﻁﻭﻁ ﺍﻝﻭﺍﻀﺤﺔ ﻭﺍﻷﺴﺎﺴﻴﺔ ﻝﻬﺫﺍ ﺍﻻﺘﺠﺎﻩ ﻭﺇﻥ ﻜﺎﻥ ﻻ ﻴﺨﻠﻭ ﺍﻷﻤﺭ ﻋﻥ ﻭﺠﻭﺩ ﺩﻭﺍﻉ‬
‫ﺃﺨﺭﻯ ﻝﻡ ﻴﺴﻌﻔﻨﺎ ﺍﻝﻭﻗﺕ ﻭﺍﻝﺠﻬﺩ ﻝﺫﻜﺭﻫﺎ‪ ،‬ﻓﻠﻌل ﺍﻝﻤﺜﺒﺕ ﻗﺩ ﻭﻓﻰ ﺒﺎﻝﻤﻁﻠﻭﺏ ﻭﻋﻠـﻰ ﺍﷲ‬
‫ﺍﻝﺘﻜﻼﻥ ﻫﻭ ﺤﺴﺒﻲ ﻭﻨﻌﻡ ﺍﻝﻭﻜﻴل‪.‬‬
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 ‫ﻻ ﺭﺍﻴﺔ ﻤﻊ ﺭﺍﻴﺔ ﺍﻝﺘﻭﺤﻴﺩ‬

‫ﺍﻷﺼل ﺍﻝﻬﺎﻡ ﺍﻝﺫﻱ ﺍﻨﺒﺜﻘﺕ ﻤﻥ ﺨﻼﻝﻪ ﺃﻋﻤﺎل ﻤﺠﻠﺱ ﺍﻝﺸﻭﺭﻯ ﻭﺒﺭﺍﻤﺠﻪ ﺍﻝﻤﺨﺘﻠﻔﺔ ﻫـﻭ‬
‫ﺼﺩﻭﺭﻩ ﻓﻲ ﻤﻨﻬﺎﺠﻪ ﺍﻝﺸﺭﻋﻲ ﻭﺍﻝﺤﺭﻜﻲ ﻋﻥ ﺍﻷﺼﻭل ﺍﻝﺜﺎﺒﺘﺔ ﺍﻝﻤﻌﺘﻤﺩﺓ ﻓﻲ ﻜﺘـﺎﺏ ﺍﷲ‬
‫ﻭﺴﻨﺔ ﻨﺒﻴﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ ،‬ﻭﻝﻬﺫﺍ ﻜﺎﻥ ﺇﻋﻼﻥ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﺍﻝﻌـﺭﺍﻕ ﻻ‬
‫ﻴﺨﺭﺝ ﻋﻥ ﺘﻠﻙ ﺍﻷﺼﻭل ﺍﻝﺜﺎﺒﺘﺔ ﺍﻝﻘﺎﺌﻤﺔ ﻋﻠﻰ ﻤﻨﺎﻫﺞ ﺍﻝﻭﺤﻴﻴﻥ‪ ،‬ﻭﻫﺫﺍ ﻴﻌﻨﻲ ﺃﻥ ﺍﻝﻤﻨﻬﺞ‬
‫ﺍﻝﺫﻱ ﺘﻘﻭﻡ ﻋﻠﻴﻪ ﺍﻝﺩﻭﻝﺔ ﺍﻝﻨﺎﺸﺌﺔ ﻝﻴﺱ ﻤﻨﻬﺠﺎﹰ ﺁﺭﺍﺌﻴﺎﹰ‪ ،‬ﻴﻘﻭﻡ ﻋﻠﻰ ﺃﺴﺎﺱ ﺠﻤﻊ ﻤﻥ ﺍﻵﺭﺍﺀ‬
‫ﻭﺍﻷﻓﻜﺎﺭ ﺍﻝﻤﺘﻀﺎﺭﺒﺔ ﻭﺍﻝﻤﺘﺼﺎﺭﻋﺔ‪ ،‬ﻜﻤﺎ ﻫﻭ ﺸﺄﻥ ﺍﻝﺒﺭﻝﻤﺎﻥ ﺍﻝﻌﺭﺍﻗـﻲ ﻭﻏﻴـﺭﻩ ﻤـﻥ‬
‫ﺍﻝﺒﺭﻝﻤﺎﻨﺎﺕ ﺍﻝﺫﻱ ﻻ ﺘﻘﻭﻡ ﻝﻪ ﻗﺎﺌﻤﺔ ﺒﺒﺭﻜﺔ ﺍﻝﻨﺯﺍﻋﺎﺕ ﻭﺍﻝـﺸﻘﺎﻗﺎﺕ‪ ،‬ﻓﺎﻝﺩﻭﻝـﺔ ﺍﻝﻤـﺴﻠﻤﺔ‬
‫ﺘﻨﻁﻠﻕ ﻤﻥ ﻤﻨﻬﺎﺝ ﺘﺸﺭﻴﻌﻲ ﻤﻭﺤﺩ ﺘﻨﺹ ﻋﻠﻴﻪ ﺍﻝﺸﺭﻴﻌﺔ ﻭﺘﻘـﺭﺭﻩ ﺒﻤﻭﺠـﺏ ﺍﻷﺩﻝـﺔ‬
‫ﺍﻝﺸﺭﻋﻴﺔ ﻭﻗﻭﺍﻋﺩﻫﺎ ﺍﻝﻤﻌﺭﻭﻓﺔ ﻋﻨﺩ ﺃﻫل ﺍﻝﻌﻠﻡ ‪ ،‬ﻭﻫﺫﺍ ﻴﻌﻨﻲ ﺃﻨﻪ ﻻ ﻴﺠﻭﺯ ﺍﻻﻨﺼﻬﺎﺭ ﺃﻭ‬
‫ﺍﻻﻨﺩﻤﺎﺝ ﺃﻭ ﺘﻜﻭﻴﻥ ﺼﻑ ﻭﺍﺤﺩ ﻤﻊ ﺃﺤﺯﺍﺏ ﺃﻭ ﻫﻴﺌﺎﺕ ﺘﺭﻓﻊ ﺭﺍﻴﺔ ﻭﻋﻠﻤ ﹰﺎ ﻭﺃﻫﺩﺍﻓ ﹰﺎ ﻓـﻲ‬
‫ﺍﻝﺤﻴﺎﺓ ﺘﺨﺎﻝﻑ ﻏﺎﻴﺎﺕ ﺍﻹﺴﻼﻡ ﻭﻤﻨﻬﺎﺠﻪ ﻜﺎﻝﺸﻴﻭﻋﻴﺔ ﻭﺍﻝﺒﻌﺜﻴﺔ ﻭﻨﺤﻭﻫﺎ ﻤﻥ ﺍﻷﺤـﺯﺍﺏ‬
‫ﺍﻹﻝﺤﺎﺩﻴﺔ ﺍﻝﻼﺩﻴﻨﻴﺔ‪ ،‬ﺃﻭ ﺍﻝﺘﻲ ﻴﺴﻴﺭﻫﺎ ﻤﻼﺤﺩﺓ ﻻ ﺩﻴﻨﻴﻭﻥ ﺃﻭ ﻤﺸﺭﻜﻭﻥ ﻭﺜﻨﻴـﻭﻥ‪ ،‬ﺒـل‬
‫ﻴﺠﺏ ﻋﻠﻰ ﺃﻫل ﺍﻹﺴﻼﻡ ﻭﺍﻝﺘﻭﺤﻴﺩ ﺃﻥ ﻴﺭﻓﻌﻭﺍ ﺭﺍﻴﺘﻬﻡ ﺍﻝﻤﺴﺘﻘﻠﺔ ﻭﻝﻭ ﻝﻡ ﻴﻜﻥ ﺘﺤﺘﻬـﺎ ﺇﻻ‬
‫ﺭﺠل ﻭﺍﺤﺩ‪ ،‬ﻭﺃﻥ ﻴﻌﻠﻨﻭﺍ ﻋﻘﻴﺩﺘﻬﻡ ﺍﻝﻤﺴﺘﻘﻠﺔ ﻭﻝﻭ ﻝﻡ ﻴﻜﻥ ﻝﻬﻡ ﺃﻨﺼﺎﺭ ﻗـﻁ‪ ،‬ﻭﺫﻝـﻙ ﻷﻥ‬
‫ﺍﻝﺸﺭﻉ ﻻ ﻴﻘﺒل ﺤﻠﻑ ﻴﺘﻭﺍﺯﻯ ﻓﻴﻪ ﺍﻝﺘﻭﺤﻴﺩ ﻭﺍﻝﺸﺭﻙ‪ ،‬ﻭﺍﻹﻴﻤﺎﻥ ﻭﺍﻝﻜﻔﺭ ﻓﺈﻨﻪ ﻻ ﺒـﺩ ﺃﻥ‬
‫ﻴﺤﺼل ﺘﻨﺎﺯل ﻋﻥ ﺒﻌﺽ ﺍﻝﺤﻕ‪ ،‬ﺜﻡ ﺃﻥ ﻨﺘﻐﺎﻀﻰ ﻋﻥ ﺒﻌﺽ ﺍﻝﺒﺎﻁل ﺒـل ﻗـﺩ ﻨﺅﻴـﺩﻩ‬
‫ﻭﻨﻌﻠﻲ ﻤﻨﺎﺭﻩ‪ ،‬ﺜﻡ ﻻ ﺒﺩ ﻤﻥ ﺍﻻﻨﻔﺼﺎل ﻓﻲ ﻨﻬﺎﻴﺔ ﺍﻝﻤﻁﺎﻑ ﻷﻨﻪ ﺴﻴﻜﻭﻥ ﺃﺸـﺒﻪ ﺒﺭﺠـل‬
‫ﻴﺘﺯﻭﺝ ﺍﻤﺭﺃﺓ ﻭﻜل ﻤﻨﻬﻤﺎ ﻁﺎﻤﻊ ﻓﻲ ﺜﺭﻭﺓ ﺍﻵﺨﺭ‪ ،‬ﻭﻁﺎﻤﻊ ﻓﻲ ﺃﻥ ﻴﺭﺙ ﻤﺎﻝـﻪ ﻓﻜﻴـﻑ‬
‫ﺘﺘﺼﻭﺭ ﺍﻝﺤﻴﺎﺓ ﺍﻝﺯﻭﺠﻴﺔ ؟ ﻻ ﺸﻙ ﺃﻥ ﻜﻼﹰ ﻤﻨﻬﻤﺎ ﺴﻴﻜﺫﺏ ﻋﻠﻰ ﺍﻵﺨﺭ‪ ،‬ﻭﻴﺤﺎﻭل ﺨﻴﺎﻨﺘﻪ‬
‫ﻓﻲ ﻤﺎﻝﻪ‪ ،‬ﻭﻴﺘﻤﻨﻰ ﻤﻭﺘﻪ ﻗﺒل ﻨﻔﺴﻪ‪ ،‬ﻭﻗﺩ ﻴﻘﺘﻠﻪ ﺇﻥ ﺴﻤﺤﺕ ﻝﻪ ﺍﻝﻅﺭﻭﻑ ﻝﻴﻨﻔﺭﺩ ﺒﺘﺭﻜﺘﻪ‪،‬‬
‫ﻭﻫﺫﺍ ﻤﺎ ﻴﺤﺩﺙ ﻏﺎﻝﺒ ﹰﺎ ﻓﻲ ﺍﺘﺤﺎﺩ ﺍﻷﺤﺯﺍﺏ ﺍﻹﺴﻼﻤﻴﺔ ﻤﻊ ﻏﻴﺭﻫﺎ ﻤﻥ ﺍﻷﺤـﺯﺍﺏ ﺍﻝﺘـﻲ‬
‫ﺘﻘﺩﻡ ﻋﻠﻰ ﻋﻘﻴﺩﺓ ﻤﻀﺎﺩﺓ ﻝﻺﺴﻼﻡ‪ ،‬ﻓﻬﻲ ﺘﺭﻴﺩ ﺃﻥ ﺘﻨﺸﺭ ﺍﻝﻜﻔﺭ ﻝﺘﻌﻴﺵ ﻭﺘﺒﻘـﻰ ﻭﻴﺒﻘـﻰ‬
‫ﺠﻤﻬﻭﺭﻫﺎ‪ ،‬ﻭﺍﻹﺴﻼﻤﻴﻭﻥ ﺤﺭﻴﺼﻭﻥ ﻋﻠﻰ ﻨﺸﺭ ﺍﻹﺴﻼﻡ ﻝﺘﺘﻭﺴﻊ ﻗﺎﻋﺩﺘﻬﻡ‪ ،‬ﻭﻜل ﻤـﻨﻬﻡ‬
‫ﻴﺤﺎﻭل ﺨﺩﺍﻉ ﺍﻵﺨﺭ ﻭﺴﺒﻘﻪ‪ ،‬ﻭﻻ ﺒﺩ ﻭﺃﻥ ﻴﺄﺘﻲ ﺍﻻﻨﻔﺼﺎﻡ‪ ،‬ﻭﻜﺜﻴﺭ ﻤﺎ ﻴ‪‬ﺴﺘﻐل ﺍﻝﻤﺴﻠﻤﻭﻥ‪،‬‬

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‫ﻭﻴﻜﻭﻨﻭﻥ ﻤﻁﻴﺔ ﻝﻬﺅﻻﺀ ﺍﻝﻤﺨﺎﺩﻋﻴﻥ ﻷﻥ ﺃﻫل ﺍﻷﺤﺯﺍﺏ ﺍﻷﺭﻀﻴﺔ ﺍﻝﻜﺎﻓﺭﺓ ﺃﻗﺩﺭ ﻋﻠـﻰ‬
‫ﺍﻝﻜﺫﺏ ﻭﺍﻝﻤﻨﺎﻭﺭﺓ‪ ،‬ﻭﺍﻝﻠﻑ ﻭﺍﻝﺩﻭﺭﺍﻥ‪ ،‬ﻭﺍﻝﻐﺎﻴﺔ ﻋﻨﺩﻫﻡ ﺘﺒﺭﺭ ﻜل ﻭﺴـﻴﻠﺔ ﻭﻝـﻭ ﻜﺎﻨـﺕ‬
‫ﺨﺴﻴﺴﺔ ﺩﻨﻴﺌﺔ‪ ،‬ﻭﺍﻝﺨﻴﺎﻨﺔ ﺘﺠﺭﻱ ﻓﻲ ﺩﻤﺎﺌﻬﻡ ﺒﺎﺴﻡ ﺍﻝﺴﻴﺎﺴﺔ‪ ،‬ﻭﻝﺫﻝﻙ ﻓﺎﻝﺤﺫﺭ ﺃﻥ ﻨﺭﻓﻊ ﻤﻊ‬
‫ﺭﺍﻴﺔ ﺍﻝﺘﻭﺤﻴﺩ ﺭﺍﻴﺔ ﺃﺨﺭﻯ ﻝﻠﺸﺭﻙ ﻭﺍﻝﻜﻔﺭ ﻭﺍﻝﻭﺜﻨﻴﺔ ﻭﺍﻹﻝﺤﺎﺩ‪ ،‬ﺃﻭ ﺃﻥ ﻨﻜﻭﻥ ﻤﻁﺎﻴﺎ ﻷﻫل‬
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‫ﺍﻝﺒﺎﻁل ﻝﻴﺼﻠﻭﺍ ﺇﻝﻰ ﺒﺎﻁﻠﻬﻡ ﻭﺯﻭﺭﻫﻡ‪.‬‬

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‫‪ -‬ﻴﻘﻭل ﺍﻝﺸﻬﻴﺩ ﺴﻴﺩ ﻗﻁﺏ ﺭﺤﻤﻪ ﺍﷲ ﻓﻲ ﻤﻭﺍﻀﻊ ﻤﻥ ﺍﻝﻅﻼل ﻤﻭﻀﺤﺎ ﻫﺫﻩ ﺍﻝﺤﻘﻴﻘﺔ ‪:‬‬
‫ﻴﻜﺸﻑ ﺍﷲ ﻝﺭﺴﻭﻝﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻋﻥ ﺤﻘﻴﻘﺔ ﺤﺎﻝﻬﻡ ‪ ،‬ﻭﺤﻘﻴﻘﺔ ﻤﺸﺎﻋﺭﻫﻡ ‪ ،‬ﻭﻫﻡ ﻴﺨﺎﺼﻤﻭﻨﻪ ﻭﻴﺠﺎﺩﻝﻭﻨﻪ ﻓﻲ‬
‫ﺍﻝﺤﻕ ﺍﻝﺫﻱ ﻤﻌﻪ ‪ ،‬ﻭﻴﺭﻤﻭﻨﻪ ﺒﻤﺎ ﻴﺭﻤﻭﻨﻪ ‪ .‬ﻭﻫﻡ ﻤﺯﻋﺯﻋﻭ ﺍﻝﻌﻘﻴﺩﺓ ﻓﻴﻤﺎ ﻝﺩﻴﻬﻡ ﻤﻥ ﺘـﺼﻭﺭﺍﺕ ﺍﻝﺠﺎﻫﻠﻴـﺔ ‪ ،‬ﺍﻝﺘـﻲ‬
‫ﻴﺘﻅﺎﻫﺭﻭﻥ ﺒﺎﻝﺘﺼﻤﻴﻡ ﻋﻠﻴﻬﺎ ‪ .‬ﺇﻨﻬﻡ ﻋﻠﻰ ﺍﺴﺘﻌﺩﺍﺩ ﻝﻠﺘﺨﻠﻲ ﻋﻥ ﺍﻝﻜﺜﻴﺭ ﻤﻨﻬﺎ ﻓﻲ ﻤﻘﺎﺒل ﺃﻥ ﻴﺘﺨﻠﻰ ﻫﻭ ﻋﻥ ﺒﻌﺽ ﻤـﺎ‬
‫ﻴﺩﻋﻭﻫﻡ ﺇﻝﻴﻪ! ﻋﻠﻰ ﺍﺴﺘﻌﺩﺍﺩ ﺃﻥ ﻴﺩﻫﻨﻭﺍ ﻭﻴﻠﻴﻨﻭﺍ ﻭﻴﺤﺎﻓﻅﻭﺍ ﻓﻘﻁ ﻋﻠﻰ ﻅﺎﻫﺭ ﺍﻷﻤﺭ ﻝﻜﻲ ﻴﺩﻫﻥ ﻫﻭ ﻝﻬﻡ ﻭﻴﻠﻴﻥ ‪ ..‬ﻓﻬﻡ‬
‫ﻝﻴﺴﻭﺍ ﺃﺼﺤﺎﺏ ﻋﻘﻴﺩﺓ ﻴﺅﻤﻨﻭﻥ ﺒﺄﻨﻬﺎ ﺍﻝﺤﻕ ‪ ،‬ﻭﺇﻨﻤﺎ ﻫﻡ ﺃﺼﺤﺎﺏ ﻅﻭﺍﻫﺭ ﻴﻬﻤﻬﻡ ﺃﻥ ﻴﺴﺘﺭﻭﻫﺎ ‪ }:‬ﻓﻼ ﺘﻁﻊ ﺍﻝﻤﻜﺫﺒﻴﻥ‬
‫‪ .‬ﻭﺩﻭﺍ ﻝﻭ ﺘﺩﻫﻥ ﻓﻴﺩﻫﻨﻭﻥ { ‪. .‬‬
‫ﻓﻬﻲ ﺍﻝﻤﺴﺎﻭﻤﺔ ﺇﺫﻥ ‪ ،‬ﻭﺍﻻﻝﺘﻘﺎﺀ ﻓﻲ ﻤﻨﺘﺼﻑ ﺍﻝﻁﺭﻴﻕ ‪ .‬ﻜﻤﺎ ﻴﻔﻌﻠﻭﻥ ﻓﻲ ﺍﻝﺘﺠﺎﺭﺓ ‪ .‬ﻭﻓﺭﻕ ﺒﻴﻥ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻝﺘﺠـﺎﺭﺓ‬
‫ﻜﺒﻴﺭ! ﻓﺼﺎﺤﺏ ﺍﻝﻌﻘﻴﺩﺓ ﻻ ﻴﺘﺨﻠﻰ ﻋﻥ ﺸﻲﺀ ﻤﻨﻬﺎ؛ ﻷﻥ ﺍﻝﺼﻐﻴﺭ ﻤﻨﻬﺎ ﻜﺎﻝﻜﺒﻴﺭ ‪ .‬ﺒل ﻝﻴﺱ ﻓﻲ ﺍﻝﻌﻘﻴﺩﺓ ﺼﻐﻴﺭ ﻭﻜﺒﻴﺭ‬
‫‪ .‬ﺇﻨﻬﺎ ﺤﻘﻴﻘﺔ ﻭﺍﺤﺩﺓ ﻤﺘﻜﺎﻤﻠﺔ ﺍﻷﺠﺯﺍﺀ ‪ .‬ﻻ ﻴﻁﻴﻊ ﻓﻴﻬﺎ ﺼﺎﺤﺒﻬﺎ ﺃﺤﺩﹰﺍ ‪ ،‬ﻭﻻ ﻴﺘﺨﻠﻰ ﻋﻥ ﺸﻲﺀ ﻤﻨﻬﺎ ﺃﺒﺩﹰﺍ ‪.‬‬
‫ﻭﻤﺎ ﻜﺎﻥ ﻴﻤﻜﻥ ﺃﻥ ﻴﻠﺘﻘﻲ ﺍﻹﺴﻼﻡ ﻭﺍﻝﺠﺎﻫﻠﻴﺔ ﻓﻲ ﻤﻨﺘﺼﻑ ﺍﻝﻁﺭﻴﻕ ‪ ،‬ﻭﻻ ﺃﻥ ﻴﻠﺘﻘﻴﺎ ﻓﻲ ﺃﻱ ﻁﺭﻴﻕ ‪ .‬ﻭﺫﻝـﻙ ﺤـﺎل‬
‫ﺍﻹﺴﻼﻡ ﻤﻊ ﺍﻝﺠﺎﻫﻠﻴﺔ ﻓﻲ ﻜل ﺯﻤﺎﻥ ﻭﻤﻜﺎﻥ ‪ .‬ﺠﺎﻫﻠﻴﺔ ﺍﻷﻤﺱ ﻭﺠﺎﻫﻠﻴﺔ ﺍﻝﻴﻭﻡ ‪ ،‬ﻭﺠﺎﻫﻠﻴﺔ ﺍﻝﻐﺩ ﻜﻠﻬﺎ ﺴﻭﺍﺀ ‪ .‬ﺇﻥ ﺍﻝﻬﻭﺓ‬
‫ﺒﻴﻨﻬﺎ ﻭﺒﻴﻥ ﺍﻹﺴﻼﻡ ﻻ ﺘﻌﺒﺭ ‪ ،‬ﻭﻻ ﺘﻘﺎﻡ ﻋﻠﻴﻬﺎ ﻗﻨﻁﺭﺓ ‪ ،‬ﻭﻻ ﺘﻘﺒل ﻗﺴﻤﺔ ﻭﻻ ﺼﻠﺔ ‪ .‬ﻭﺇﻨﻤﺎ ﻫﻭ ﺍﻝﻨﻀﺎل ﺍﻝﻜﺎﻤل ﺍﻝﺫﻱ‬
‫ﻴﺴﺘﺤﻴل ﻓﻴﻪ ﺍﻝﺘﻭﻓﻴﻕ!‬
‫ﻭﻝﻘﺩ ﻭﺭﺩﺕ ﺭﻭﺍﻴﺎﺕ ﺸﺘﻰ ﻓﻴﻤﺎ ﻜﺎﻥ ﻴﺩﻫﻥ ﺒﻪ ﺍﻝﻤﺸﺭﻜﻭﻥ ﻝﻠﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻝﻴﺩﻫﻥ ﻝﻬﻡ ﻭﻴﻠﻴﻥ؛ ﻭﻴﺘـﺭﻙ‬
‫ﺴﺏ ﺁﻝﻬﺘﻬﻡ ﻭﺘﺴﻔﻴﻪ ﻋﺒﺎﺩﺘﻬﻡ ‪ ،‬ﺃﻭ ﻴﺘﺎﺒﻌﻬﻡ ﻓﻲ ﺸﻲﺀ ﻤﻤﺎ ﻫﻡ ﻋﻠﻴﻪ ﻝﻴﺘﺎﺒﻌﻭﻩ ﻓﻲ ﺩﻴﻨﻪ ‪ ،‬ﻭﻫﻡ ﺤﺎﻓﻅﻭﻥ ﻤﺎﺀ ﻭﺠﻭﻫﻬﻡ‬
‫ﺃﻤﺎﻡ ﺠﻤﺎﻫﻴﺭ ﺍﻝﻌﺭﺏ! ﻋﻠﻰ ﻋﺎﺩﺓ ﺍﻝﻤﺴﺎﻭﻤﻴﻥ ﺍﻝﺒﺎﺤﺜﻴﻥ ﻋﻥ ﺃﻨﺼﺎﻑ ﺍﻝﺤﻠﻭل! ﻭﻝﻜﻥ ﺍﻝﺭﺴﻭل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‬
‫ﻜﺎﻥ ﺤﺎﺴﻤﹰﺎ ﻓﻲ ﻤﻭﻗﻔﻪ ﻤﻥ ﺩﻴﻨﻪ ‪ ،‬ﻻ ﻴﺩﻫﻥ ﻓﻴﻪ ﻭﻻ ﻴﻠﻴﻥ ‪ .‬ﻭﻫﻭ ﻓﻴﻤﺎ ﻋﺩﺍ ﺍﻝﺩﻴﻥ ﺃﻝﻴﻥ ﺍﻝﺨﻠﻕ ﺠﺎﻨﺒﹰﺎ ﻭﺃﺤﺴﻨﻬﻡ ﻤﻌﺎﻤﻠﺔ‬
‫ﻭﺃﺒﺭﻫﻡ ﺒﻌﺸﻴﺭﺓ ﻭﺃﺤﺭﺼﻬﻡ ﻋﻠﻰ ﺍﻝﻴﺴﺭ ﻭﺍﻝﺘﻴﺴﻴﺭ ‪ .‬ﻓﺄﻤﺎ ﺍﻝﺩﻴﻥ ﻓﻬﻭ ﺍﻝﺩﻴﻥ! ﻭﻫﻭ ﻓﻴﻪ ﻋﻨﺩ ﺘﻭﺠﻴﻪ ﺭﺒﻪ ‪ } :‬ﻓﻼ ﺘﻁﻊ‬
‫ﺍﻝﻤﻜﺫﺒﻴﻥ { !‬
‫ﻭﻝﻡ ﻴﺴﺎﻭﻡ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓﻲ ﺩﻴﻨﻪ ﻭﻫﻭ ﻓﻲ ﺃﺤﺭﺝ ﺍﻝﻤﻭﺍﻗﻑ ﺍﻝﻌﺼﺒﻴﺔ ﻓﻲ ﻤﻜﺔ ‪ .‬ﻭﻫﻭ ﻤﺤﺎﺼﺭ ﺒﺩﻋﻭﺘـﻪ ‪.‬‬
‫ﻭﺃﺼﺤﺎﺒﻪ ﺍﻝﻘﻼﺌل ﻴﺘﺨﻁﻔﻭﻥ ﻭﻴﻌﺫﺒﻭﻥ ﻭﻴﺅﺫﻭﻥ ﻓﻲ ﺍﷲ ﺃﺸﺩ ﺍﻹﻴﺫﺍﺀ ﻭﻫﻡ ﺼﺎﺒﺭﻭﻥ ‪ .‬ﻭﻝﻡ ﻴﺴﻜﺕ ﻋﻥ ﻜﻠﻤﺔ ﻭﺍﺤـﺩﺓ‬
‫ﻴﻨﺒﻐﻲ ﺃﻥ ﺘﻘﺎل ﻓﻲ ﻭﺠﻭﻩ ﺍﻷﻗﻭﻴﺎﺀ ﺍﻝﻤﺘﺠﺒﺭﻴﻥ ‪ ،‬ﺘﺄﻝﻴﻔﹰﺎ ﻝﻘﻠﻭﺒﻬﻡ ‪ ،‬ﺃﻭ ﺩﻓﻌﹰﺎ ﻷﺫﺍﻫﻡ ‪ .‬ﻭﻝﻡ ﻴﺴﻜﺕ ﻜﺫﻝﻙ ﻋﻥ ﺇﻴـﻀﺎﺡ‬
‫ﺤﻘﻴﻘﺔ ﺘﻤﺱ ﺍﻝﻌﻘﻴﺩﺓ ﻤﻥ ﻗﺭﻴﺏ ﺃﻭ ﻤﻥ ﺒﻌﻴﺩ ‪. .‬‬
‫ﺭﻭﻯ ﺍﺒﻥ ﻫﺸﺎﻡ ﻓﻲ ﺍﻝﺴﻴﺭﺓ ﻋﻥ ﺍﺒﻥ ﺇﺴﺤﺎﻕ ﻗﺎل ‪:‬‬
‫» ﻓﻠﻤﺎ ﺒﺎﺩﻯ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻗﻭﻤﻪ ﺒﺎﻹﺴﻼﻡ ‪ .‬ﻭﺼﺩﻉ ﺒﻪ ﻜﻤﺎ ﺃﻤﺭﻩ ﺍﷲ ‪ ،‬ﻝﻡ ﻴﺒﻌﺩ ﻤﻨﻪ ﻗﻭﻤﻪ ﻭﻝﻡ‬
‫ﻴﺭﺩﻭﺍ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﺒﻠﻐﻨﻲ ﺤﺘﻰ ﺫﻜﺭ ﺁﻝﻬﺘﻬﻡ ﻭﻋﺎﺒﻬﺎ ‪ .‬ﻓﻠﻤﺎ ﻓﻌل ﺫﻝﻙ ﺃﻋﻅﻤﻭﻩ ﻭﻨﺎﻜﺭﻭﻩ ‪ ،‬ﻭﺃﺠﻤﻌﻭﺍ ﺨﻼﻓﻪ ﻭﻋﺩﺍﻭﺘـﻪ‬

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‫ﺇﻻ ﻤﻥ ﻋﺼﻡ ﺍﷲ ﺘﻌﺎﻝﻰ ﻤﻨﻬﻡ ﺒﺎﻹﺴﻼﻡ ﻭﻫﻡ ﻗﻠﻴل ﻤﺴﺘﺨﻔﻭﻥ ﻭﺤﺩﺏ ﻋﻠﻰ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻋﻤـﻪ‬
‫ﺃﺒﻭ ﻁﺎﻝﺏ ﻭﻤﻨﻌﻪ ‪ ،‬ﻭﻗﺎﻡ ﺩﻭﻨﻪ ‪ ،‬ﻭﻤﻀﻰ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻋﻠﻰ ﺃﻤﺭ ﺍﷲ ﻤﻅﻬﺭﹰﺍ ﻷﻤﺭﻩ ‪ ،‬ﻻ ﻴﺭﺩﻩ‬
‫ﻋﻨﻪ ﺸﻲﺀ « ‪.‬‬
‫» ﻓﻠﻤﺎ ﺭﺃﺕ ﻗﺭﻴﺵ ﺃﻥ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻻ ﻴﻌﺘﺒﻬﻡ ﻤﻥ ﺸﻲﺀ ﺃﻨﻜﺭﻭﻩ ﻋﻠﻴﻪ ﻤﻥ ﻓـﺭﺍﻗﻬﻡ ﻭﻋﻴـﺏ‬
‫ﺁﻝﻬﺘﻬﻡ ‪ ،‬ﻭﺭﺃﻭﺍ ﺃﻥ ﻋﻤﻪ ﺃﺒﺎ ﻁﺎﻝﺏ ﻗﺩ ﺤﺩﺏ ﻋﻠﻴﻪ ﻭﻗﺎﻡ ﺩﻭﻨﻪ ﻓﻠﻡ ﻴﺴﻠﻤﻪ ﻝﻬﻡ ‪ ،‬ﻤﺸﻰ ﺭﺠﺎل ﻤﻥ ﺃﺸﺭﺍﻑ ﻗﺭﻴﺵ ﺇﻝﻰ‬
‫ﺃﺒﻲ ﻁﺎﻝﺏ ‪ . .‬ﻋﺘﺒﺔ ﻭﺸﻴﺒﺔ ﺍﺒﻨﺎ ﺭﺒﻴﻌﺔ ‪ ،‬ﻭﺃﺒﻭ ﺴﻔﻴﺎﻥ ﺒﻥ ﺤﺭﺏ ﺒﻥ ﺃﻤﻴﺔ ‪ .‬ﻭﺃﺒﻭ ﺍﻝﺒﺨﺘﺭﻱ ﻭﺍﺴﻤﻪ ﺍﻝﻌﺎﺹ ﺒﻥ ﻫﺸﺎﻡ‬
‫‪ .‬ﻭﺍﻷﺴﻭﺩ ﺒﻥ ﺍﻝﻤﻁﻠﺏ ﺒﻥ ﺃﺴﺩ ‪ .‬ﻭﺃﺒﻭ ﺠﻬل ) ﻭﺍﺴﻤﻪ ﻋﻤﺭﻭ ﺒﻥ ﻫﺸﺎﻡ ﻭﻜﺎﻥ ﻴﻜﻨﻰ ﺍﺒﺎ ﺍﻝﺤﻜـﻡ ( ﻭﺍﻝﻭﻝﻴـﺩ ﺒـﻥ‬
‫ﺍﻝﻤﻐﻴﺭﺓ ‪ ،‬ﻭﻨﺒﻴﻪ ﻭﻤﻨﺒﻪ ﺍﺒﻨﺎ ﺍﻝﺤﺠﺎﺝ ﺒﻥ ﻋﺎﻤﺭ ‪ . .‬ﺃﻭ ﻤﻥ ﻤﺸﻰ ﻤﻨﻬﻡ ‪ . .‬ﻓﻘﺎﻝﻭﺍ ‪ :‬ﻴﺎ ﺃﺒﺎ ﻁﺎﻝﺏ ‪ .‬ﺇﻥ ﺍﺒﻥ ﺍﺨﻴﻙ ﻗﺩ‬
‫ﺴﺏ ﺁﻝﻬﺘﻨﺎ ‪ ،‬ﻭﻋﺎﺏ ﺩﻴﻨﻨﺎ ‪ ،‬ﻭﺴﻔﻪ ﺃﺤﻼﻤﻨﺎ ‪ ،‬ﻭﻀﻠل ﺁﺒﺎﺀﻨﺎ ‪ ،‬ﻓﺈﻤﺎ ﺃﻥ ﺘﻜﻔﻪ ﻋﻨﺎ ﻭﺇﻤﺎ ﺃﻥ ﺘﺨﻠﻲ ﺒﻴﻨﻨﺎ ﻭﺒﻴﻨﻪ ‪ ،‬ﻓﺈﻨـﻙ‬
‫ﻼ ‪ ،‬ﻓﺎﻨـﺼﺭﻓﻭﺍ‬
‫ﻻ ﻭﻓﻴﻘﹰﺎ ‪ ،‬ﻭﺭﺩﻫﻡ ﺭﺩﹰﺍ ﺠﻤـﻴ ﹰ‬
‫ﻋﻠﻰ ﻤﺜل ﻤﺎ ﻨﺤﻥ ﻋﻠﻴﻪ ﻤﻥ ﺨﻼﻓﻪ؛ ﻓﻨﻜﻔﻴﻜﻪ! ﻓﻘﺎل ﻝﻬﻡ ﺃﺒﻭ ﻁﺎﻝﺏ ﻗﻭ ﹰ‬
‫ﻋﻨﻪ ‪.‬‬
‫« ﻭﻤﻀﻰ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻋﻠﻰ ﻤﺎ ﻫﻭ ﻋﻠﻴﻪ ‪ :‬ﻴﻅﻬﺭ ﺩﻴﻥ ﺍﷲ ‪ ،‬ﻭﻴﺩﻋﻭ ﺇﻝﻴﻪ ‪ .‬ﺜﻡ ﺸﺭﻱ ﺍﻷﻤـﺭ‬
‫ﺒﻴﻨﻪ ﻭﺒﻴﻨﻬﻡ ﺤﺘﻰ ﺘﺒﺎﻋﺩﻭﺍ ﻭﺘﻀﺎﻏﻨﻭﺍ ‪ ،‬ﻭﺃﻜﺜﺭﺕ ﻗﺭﻴﺵ ﺫﻜﺭ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻭﺘـﺫﺍﻤﺭﻭﺍ ﻓﻴـﻪ ‪.‬‬
‫ﻭﺤﺽ ﺒﻌﻀﻬﻡ ﺒﻌﻀﹰﺎ ﻋﻠﻴﻪ ‪ .‬ﺜﻡ ﺇﻨﻬﻡ ﻤﺸﻭﺍ ﺇﻝﻰ ﺃﺒﻲ ﻁﺎﻝﺏ ﻤﺭﺓ ﺃﺨﺭﻯ ‪ .‬ﻓﻘﺎﻝﻭﺍ ﻝﻪ ‪ :‬ﻴﺎ ﺃﺒﺎ ﻁﺎﻝﺏ ‪ ،‬ﺇﻥ ﻝﻙ ﺴـﻨﹰﺎ‬
‫ﻭﺸﺭﻓﹰﺎ ﻭﻤﻨﺯﻝﺔ ﻓﻴﻨﺎ ‪ .‬ﻭﺇﻨﺎ ﻗﺩ ﺍﺴﺘﻨﻬﻴﻨﺎﻙ ﻤﻥ ﺍﺒﻥ ﺃﺨﻴﻙ ﻓﻠﻡ ﺘﻨﻬﻪ ﻋﻨﺎ؛ ﻭﺇﻨﺎ ﻭﺍﷲ ﻻ ﻨﺼﺒﺭ ﻋﻠﻰ ﻫﺫﺍ ‪ :‬ﻤـﻥ ﺸـﺘﻡ‬
‫ﺁﺒﺎﺌﻨﺎ ‪ ،‬ﻭﺘﺴﻔﻴﻪ ﺃﺤﻼﻤﻨﺎ ‪ ،‬ﻭﻋﻴﺏ ﺁﻝﻬﺘﻨﺎ ‪ ،‬ﺤﺘﻰ ﺘﻜﻔﻪ ﻋﻨﺎ ﺃﻭ ﻨﻨﺎﺯﻝﻪ ﻭﺇﻴﺎﻙ ﻓﻲ ﺫﻝﻙ ﺤﺘﻰ ﻴﻬﻠﻙ ﺃﺤﺩ ﺍﻝﻔﺭﻴﻘﻴﻥ ﺃﻭ ﻜﻤﺎ‬
‫ﻗﺎﻝﻭﺍ ﻝﻪ ‪ . .‬ﺜﻡ ﺍﻨﺼﺭﻓﻭﺍ ﻋﻨﻪ ‪ .‬ﻓﻌﻅﻡ ﻋﻠﻰ ﺃﺒﻲ ﻁﺎﻝﺏ ﻓﺭﺍﻕ ﻗﻭﻤﻪ ﻭﻋﺩﺍﻭﺘﻬﻡ ‪ ،‬ﻭﻝﻡ ﻴﻁﺏ ﻨﻔﺴﹰﺎ ﺒﺈﺴﻼﻡ ﺭﺴﻭل ﺍﷲ‬
‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻝﻬﻡ ﻭﻻ ﺨﺫﻻﻨﻪ ‪ .‬ﻗﺎل ﺍﺒﻥ ﺇﺴﺤﻕ ‪ :‬ﻭﺤﺩﺜﻨﻲ ﻴﻌﻘﻭﺏ ﺒﻥ ﻋﻘﺒﺔ ﺒﻥ ﺍﻝﻤﻐﻴﺭﺓ ﺒﻥ ﺍﻷﺨﻨﺱ ‪ ،‬ﺃﻨﻪ‬
‫ﺤﺩ‪‬ﺙ ‪ ،‬ﺃﻥ ﻗﺭﻴﺸﹰﺎ ﺤﻴﻥ ﻗﺎﻝﻭﺍ ﻷﺒﻲ ﻁﺎﻝﺏ ﻫﺫﻩ ﺍﻝﻤﻘﺎﻝﺔ ﺒﻌﺙ ﺇﻝﻰ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓﻘﺎل ﻝﻪ ‪ :‬ﻴﺎ ﺒﻥ‬
‫ﻲ ﻭﻋﻠﻰ ﻨﻔﺴﻙ ‪ ،‬ﻭﻻ ﺘﺤﻤﻠﻨﻲ‬
‫ﺃﺨﻲ ‪ .‬ﺇﻥ ﻗﻭﻤﻙ ﻗﺩ ﺠﺎﺀﻭﻨﻲ ﻓﻘﺎﻝﻭﺍ ﻝﻲ ‪ :‬ﻜﺫﺍ ﻭﻜﺫﺍ ) ﻝﻠﺫﻱ ﻜﺎﻨﻭﺍ ﻗﺎﻝﻭﺍ ﻝﻪ ( ﻓﺄﺒﻕ ﻋﻠ ‪‬‬
‫ﻤﻥ ﺍﻷﻤﺭ ﻤﺎ ﻻ ﺃﻁﻴﻕ ‪ .‬ﻗﺎل ‪ :‬ﻓﻅﻥ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺃﻨﻪ ﻗﺩ ﺒﺩﺍ ﻝﻌﻤﻪ ﻓﻴﻪ ﺒﺩﺍﺀ ‪ ،‬ﻭﺃﻨـﻪ ﺨﺎﺫﻝـﻪ‬
‫ﻭﻤﺴﻠﻤﻪ ﻭﺃﻨﻪ ﻗﺩ ﻀﻌﻑ ﻋﻥ ﻨﺼﺭﺘﻪ ﻭﺍﻝﻘﻴﺎﻡ ﻤﻌﻪ ‪ .‬ﻗﺎل ‪ :‬ﻓﻘﺎل ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ » : -‬ﻴﺎ ﻋـﻡ‬
‫ﻭﺍﷲ ﻝﻭ ﻭﻀﻌﻭﺍ ﺍﻝﺸﻤﺱ ﻓﻲ ﻴﻤﻴﻨﻲ ﻭﺍﻝﻘﻤﺭ ﻓﻲ ﻴﺴﺎﺭﻱ ﻋﻠﻰ ﺃﻥ ﺃﺘﺭﻙ ﻫﺫﺍ ﺍﻷﻤﺭ ﺤﺘﻰ ﻴﻅﻬﺭﻩ ﺍﷲ ﺃﻭ ﺃﻫﻠﻙ ﻓﻴﻪ ﻤﺎ‬
‫ﺘﺭﻜﺘﻪ « ‪ .‬ﻗﺎل ‪ :‬ﻭﺍﺴﺘﻌﺒﺭ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓﺒﻜﻰ ‪.‬‬
‫ﺜﻡ ﻗﺎﻡ ‪ .‬ﻓﻠﻤﺎ ﻭﻝﻰ ﻨﺎﺩﺍﻩ ﺃﺒﻭ ﻁﺎﻝﺏ ﻓﻘﺎل ‪ :‬ﺃﻗﺒل ﻴﺎ ﺒﻥ ﺃﺨﻲ ‪ .‬ﻗﺎل ‪ :‬ﻓﺄﻗﺒل ﻋﻠﻴﻪ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴـﻠﻡ‬
‫ﻓﻘﺎل ‪ :‬ﺍﺫﻫﺏ ﻴﺎ ﺒﻥ ﺃﺨﻲ ﻓﻘل ﻤﺎ ﺃﺤﺒﺒﺕ ‪ ،‬ﻓﻭﺍﷲ ﻻ ﺃﺴﻠﻤﻙ ﻝﺸﻲﺀ ﺃﺒﺩﹰﺍ » ‪.‬‬
‫ﻓﻬﺫﻩ ﺼﻭﺭﺓ ﻤﻥ ﺇﺼﺭﺍﺭ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻋﻠﻰ ﺩﻋﻭﺘﻪ ﻓﻲ ﺍﻝﻠﺤﻅﺔ ﺍﻝﺘﻲ ﺘﺨﻠﻰ ﻋﻨﻪ ﻓﻴﻬﺎ ﻋﻤﻪ ‪ .‬ﺤﺎﻤﻴﻪ‬
‫ﻭﻜﺎﻓﻴﻪ ‪ ،‬ﻭﺁﺨﺭ ﺤﺼﻥ ﻤﻥ ﺤﺼﻭﻥ ﺍﻷﺭﺽ ﻴﻤﻨﻌﻪ ﺍﻝﻤﺘﺭﺒﺼﻴﻥ ﺒﻪ ﺍﻝﻤﺘﺫﺍﻤﺭﻴﻥ ﻓﻴﻪ!‬
‫ﻫﺫﻩ ﻫﻲ ﺼﻭﺭﺓ ﻗﻭﻴﺔ ﺭﺍﺌﻌﺔ ﺠﺩﻴﺩﺓ ﻓﻲ ﻨﻭﻋﻬﺎ ﻤﻥ ﺤﻴﺙ ﺤﻘﻴﻘﺘﻬﺎ ‪ ،‬ﻭﻤﻥ ﺤﻴﺙ ﺼﻭﺭﻫﺎ ﻭﻅﻼﻝﻬـﺎ ﻭﻤـﻥ ﺤﻴـﺙ‬
‫ﻋﺒﺎﺭﺍﺘﻬﺎ ﻭﺃﻝﻔﺎﻅﻬﺎ ‪ . .‬ﺠﺩﻴﺩﺓ ﺠﺩﺓ ﻫﺫﻩ ﺍﻝﻌﻘﻴﺩﺓ ‪ ،‬ﺭﺍﺌﻌﺔ ﺭﻭﻋﺔ ﻫﺫﻩ ﺍﻝﻌﻘﻴﺩﺓ ‪ ،‬ﻗﻭﻴﺔ ﻗﻭﺓ ﻫﺫﻩ ﺍﻝﻌﻘﻴﺩﺓ ‪ .‬ﻓﻴﻬﺎ ﻤﺼﺩﺍﻕ‬
‫ﻗﻭل ﺍﷲ ﺍﻝﻌﻅﻴﻡ ‪ } :‬ﻭﺇﻨﻙ ﻝﻌﻠﻰ ﺨﻠﻕ ﻋﻅﻴﻡ { ‪. .‬‬
‫ﻭﺼﻭﺭﺓ ﺃﺨﺭﻯ ﺭﻭﺍﻫﺎ ﻜﺫﻝﻙ ﺍﺒﻥ ﺍﺴﺤﻕ ‪ ،‬ﻜﺎﻨﺕ ﻓﻲ ﻤﺴﺎﻭﻤﺔ ﻤﺒﺎﺸﺭﺓ ﻤﻥ ﺍﻝﻤﺸﺭﻜﻴﻥ ﻝﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺴﻠﻡ ﺒﻌﺩ ﺇﺫ ﺃﻋﻴﺎﻫﻡ ﺃﻤﺭﻩ ‪ ،‬ﻭﻭﺜﺒﺕ ﻜل ﻗﺒﻴﻠﺔ ﻋﻠﻰ ﻤﻥ ﺃﺴﻠﻡ ﻤﻨﻬﺎ ﺘﻌﺫﺒﻪ ﻭﺘﻔﺘﻨﻪ ﻋﻥ ﺩﻴﻨﻪ ‪.‬‬

‫‪١٠٥‬‬
‫ﻗﺎل ﺍﺒﻥ ﺇﺴﺤﻕ ‪ :‬ﻭﺤﺩﺜﻨﻲ ﻴﺯﻴﺩ ﺒﻥ ﺯﻴﺎﺩ ‪ ،‬ﻋﻥ ﻤﺤﻤﺩ ﺒﻥ ﻜﻌﺏ ﺍﻝﻘﺭﻅﻲ ‪ ،‬ﻗﺎل ‪ :‬ﺤﺩﺜﺕ ﺃﻥ ﻋﺘﺒﺔ ﺒﻥ ﺭﺒﻴﻌﺔ ﻭﻜﺎﻥ‬
‫ﺴﻴﺩﹰﺍ ‪ ،‬ﻗﺎل ﻴﻭﻤﹰﺎ ﻭﻫﻭ ﺠﺎﻝﺱ ﻓﻲ ﻨﺎﺩﻱ ﻗﺭﻴﺵ ‪ ،‬ﻭﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺠﺎﻝﺱ ﻓﻲ ﺍﻝﻤﺴﺠﺩ ﻭﺤﺩﻩ ‪« :‬‬
‫ﻴﺎ ﻤﻌﺸﺭ ﻗﺭﻴﺵ ‪ .‬ﺃﻻ ﺃﻗﻭﻡ ﺇﻝﻰ ﻤﺤﻤﺩ ﻓﺄﻜﻠﻤﻪ ﻭﺃﻋﺭﺽ ﻋﻠﻴﻪ ﺃﻤﻭﺭﹰﺍ ﻝﻌﻠﻪ ﻴﻘﺒل ﺒﻌﻀﻬﺎ ﻓﻨﻌﻁﻴﻪ ﺃﻴﻬﺎ ﺸـﺎﺀ ﻭﻴﻜـﻑ‬
‫ﻋﻨﺎ؟ ﻭﺫﻝﻙ ﺤﻴﻥ ﺃﺴﻠﻡ ﺤﻤﺯﺓ ‪ ،‬ﻭﺭﺃﻭﺍ ﺃﺼﺤﺎﺏ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻴﺯﻴﺩﻭﻥ ﻭﻴﻜﺜﺭﻭﻥ ‪ .‬ﻓﻘﺎﻝﻭﺍ ‪ :‬ﻴـﺎ‬
‫ﺃﺒﺎ ﺍﻝﻭﻝﻴﺩ ﻗﻡ ﺇﻝﻴﻪ ﻓﻜﻠﻤﻪ ‪ .‬ﻓﻘﺎﻡ ﺇﻝﻴﻪ ﻋﺘﺒﺔ ﺤﺘﻰ ﺠﻠﺱ ﺇﻝﻰ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓﻘﺎل ‪ :‬ﻴﺎ ﺒﻥ ﺃﺨﻲ ‪ .‬ﺇﻨﻙ‬
‫ﻤﻨﺎ ﺤﻴﺙ ﻋﻠﻤﺕ ‪ :‬ﻤﻥ ﺍﻝﺴﻁﺔ ﻓﻲ ﺍﻝﻌﺸﻴﺭﺓ ﻭﺍﻝﻤﻜﺎﻥ ﻓﻲ ﺍﻝﻨﺴﺏ ‪ ،‬ﻭﺇﻨﻙ ﻗﺩ ﺃﺘﻴﺕ ﻗﻭﻤﻙ ﺒﺄﻤﺭ ﻋﻅﻴﻡ ‪ ،‬ﻓﺭﻗـﺕ ﺒـﻪ‬
‫ﺠﻤﺎﻋﺘﻬﻡ ‪ ،‬ﻭﺴﻔﻬﺕ ﺒﻪ ﺃﺤﻼﻤﻬﻡ ‪ ،‬ﻭﻋﺒﺕ ﺒﻪ ﺁﻝﻬﺘﻬﻡ ﻭﺩﻴﻨﻬﻡ ‪ ،‬ﻭﻜﻔﺭﺕ ﺒﻪ ﻤﻥ ﻤﻀﻰ ﻤﻥ ﺁﺒﺎﺌﻬﻡ ‪ .‬ﻓﺎﺴـﻤﻊ ﻤﻨـﻲ‬
‫ﺃﻋﺭﺽ ﻋﻠﻴﻙ ﺃﻤﻭﺭﹰﺍ ﺘﻨﻅﺭ ﻓﻴﻬﺎ ‪ ،‬ﻝﻌﻠﻙ ﺘﻘﺒل ﻤﻨﻬﺎ ﺒﻌﻀﻬﺎ ‪ .‬ﻗﺎل ‪ :‬ﻓﻘﺎل ﻝﻪ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪: -‬‬
‫ﻻ ﺠﻤﻌﻨﺎ ﻝـﻙ‬
‫» ﻗل ﻴﺎ ﺃﺒﺎ ﺍﻝﻭﻝﻴﺩ ﺃﺴﻤﻊ « ‪ .‬ﻗﺎل ‪ :‬ﻴﺎ ﺒﻥ ﺃﺨﻲ ‪ .‬ﺇﻥ ﻜﻨﺕ ﺇﻨﻤﺎ ﺘﺭﻴﺩ ﺒﻤﺎ ﺠﺌﺕ ﺒﻪ ﻤﻥ ﻫﺫﺍ ﺍﻷﻤﺭ ﻤﺎ ﹰ‬
‫ﻤﻥ ﺃﻤﻭﺍﻝﻨﺎ ﺤﺘﻰ ﺘﻜﻭﻥ ﺃﻜﺜﺭﻨﺎ ﻤﺎﻻ ‪ .‬ﻭﺇﻥ ﻜﻨﺕ ﺇﻨﻤﺎ ﺘﺭﻴﺩ ﺒﻪ ﺸﺭﻓﹰﺎ ﺴﻭﺩﻨﺎﻙ ﻋﻠﻴﻨﺎ ﺤﺘﻰ ﻻ ﻨﻘﻁﻊ ﺃﻤﺭﹰﺍ ﺩﻭﻨﻙ ‪ .‬ﻭﺇﻥ‬
‫ﻜﻨﺕ ﺘﺭﻴﺩ ﺒﻪ ﻤﻠﻜﹰﺎ ﻤﻠﻜﻨﺎﻙ ﻋﻠﻴﻨﺎ ‪ ،‬ﻭﺇﻥ ﻜﺎﻥ ﻫﺫﺍ ﺍﻝﺫﻱ ﻴﺄﺘﻴﻙ ﺭﺌﻴﹰﺎ ﺘﺭﺍﻩ ﻻ ﺘﺴﺘﻁﻴﻊ ﺭﺩﻩ ﻋﻥ ﻨﻔﺴﻙ ﻁﻠﺒﻨﺎ ﻝﻙ ﺍﻝﻁﺏ‬
‫ﻭﺒﺫﻝﻨﺎ ﻓﻴﻪ ﺃﻤﻭﺍﻝﻨﺎ ﺤﺘﻰ ﻨﺒﺭﺌﻙ ﻤﻨﻪ ‪ ،‬ﻓﺈﻨﻪ ﺭﺒﻤﺎ ﻏﻠﺏ ﺍﻝﺘﺎﺒﻊ ﻋﻠﻰ ﺍﻝﺭﺠل ﺤﺘﻰ ﻴﺩﺍﻭﻱ ﻤﻨﻪ! ﺃﻭ ﻜﻤﺎ ﻗﺎل ﻝﻪ ﺤﺘﻰ ﺇﺫﺍ‬
‫ﻓﺭﻍ ﻋﺘﺒﺔ ﻭﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻴﺴﺘﻤﻊ ﻤﻨﻪ ﻗﺎل ‪ » :‬ﺃﻗﺩ ﻓﺭﻏﺕ ﻴﺎ ﺃﺒﺎ ﺍﻝﻭﻝﻴﺩ؟ « ﻗﺎل ‪ :‬ﻨﻌﻡ ‪ .‬ﻗﺎل ‪:‬‬
‫» ﻓﺎﺴﺘﻤﻊ ﻤﻨﻲ « ‪ .‬ﻗﺎل ‪ :‬ﺃﻓﻌل ‪ .‬ﻓﻘﺎل ‪ } :‬ﺒﺴﻡ ﺍﷲ ﺍﻝﺭﺤﻤﻥ ﺍﻝﺭﺤﻴﻡ ‪ .‬ﺤﻡ ‪ .‬ﺘﻨﺯﻴل ﻤﻥ ﺍﻝﺭﺤﻤﻥ ﺍﻝﺭﺤﻴﻡ ‪ .‬ﻜﺘـﺎﺏ‬
‫ﻓﺼﻠﺕ ﺁﻴﺎﺘﻪ ﻗﺭﺁﻨﹰﺎ ﻋﺭﺒﻴﹰﺎ ﻝﻘﻭﻡ ﻴﻌﻠﻤﻭﻥ ‪ .‬ﺒﺸﻴﺭﹰﺍ ﻭﻨﺫﻴﺭﹰﺍ ﻓﺄﻋﺭﺽ ﺃﻜﺜﺭﻫﻡ ﻓﻬﻡ ﻻ ﻴﺴﻤﻌﻭﻥ؟ ﻭﻗﺎﻝﻭﺍ ‪ :‬ﻗﻠﻭﺒﻨـﺎ ﻓـﻲ‬
‫ﺃﻜﻨﺔ ﻤﻤﺎ ﺘﺩﻋﻭﻨﺎ ﺇﻝﻴﻪ ‪ ،‬ﻭﻓﻲ ﺁﺫﺍﻨﻨﺎ ﻭﻗﺭ ‪ ،‬ﻭﻤﻥ ﺒﻴﻨﻨﺎ ﻭﺒﻴﻨﻙ ﺤﺠﺎﺏ ‪ ،‬ﻓﺎﻋﻤل ﺇﻨﻨﺎ ﻋﺎﻤﻠﻭﻥ ‪ .‬ﻗل ‪ :‬ﺇﻨﻤﺂ ﺃﻨـﺎ ﺒـﺸﺭ‬
‫ﻲ ﺃﻨﻤﺂ ﺇﻝﻬﻜﻡ ﺇﻝﻪ ﻭﺍﺤﺩ ﻓﺎﺴﺘﻘﻴﻤﻭﺍ ﺇﻝﻴﻪ ﻭﺍﺴﺘﻐﻔﺭﻭﻩ ﻭﻭﻴل ﻝﻠﻤﺸﺭﻜﻴﻥ ‪ { . . .‬ﺜﻡ ﻤﻀﻰ ﺭﺴـﻭل ﺍﷲ‬
‫ﻤﺜﻠﻜﻡ ﻴﻭﺤﻰ ﺇﻝ ‪‬‬
‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓﻴﻬﺎ ﻴﻘﺭﺅﻫﺎ ﻋﻠﻴﻪ ‪ .‬ﻓﻠﻤﺎ ﺴﻤﻌﻬﺎ ﻤﻨﻪ ﻋﺘﺒﺔ ﺃﻨﺼﺕ ﻝﻬﺎ ‪ .‬ﻭﺃﻝﻘﻰ ﻴﺩﻴﻪ ﺨﻠﻑ ﻅﻬـﺭﻩ ﻤﻌﺘﻤـﺩﹰﺍ‬
‫ﻋﻠﻴﻬﺎ ﻴﺴﻤﻊ ﻤﻨﻪ ‪ .‬ﺜﻡ ﺍﻨﺘﻬﻰ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺇﻝﻰ ﺍﻝﺴﺠﺩﺓ ﻤﻨﻬﺎ ﻓﺴﺠﺩ ‪ .‬ﺜﻡ ﻗﺎل ‪ » .‬ﻗﺩ ﺴﻤﻌﺕ ﻴﺎ‬
‫ﺃﺒﺎ ﺍﻝﻭﻝﻴﺩ ﻤﺎ ﺴﻤﻌﺕ ‪ .‬ﻓﺄﻨﺕ ﻭﺫﺍﻙ « ‪ . .‬ﻓﻘﺎﻡ ﻋﺘﺒﺔ ﺇﻝﻰ ﺃﺼﺤﺎﺒﻪ ‪ ،‬ﻓﻘﺎل ﺒﻌﻀﻬﻡ ﻝﺒﻌﺽ ‪ :‬ﻨﺤﻠﻑ ﺒﺎﷲ ﻝﻘﺩ ﺠﺎﺀﻜﻡ‬
‫ﺃﺒﻭ ﺍﻝﻭﻝﻴﺩ ﺒﻐﻴﺭ ﺍﻝﻭﺠﻪ ﺍﻝﺫﻱ ﺫﻫﺏ ﺒﻪ ‪ .‬ﻓﻠﻤﺎ ﺠﻠﺱ ﺇﻝﻴﻬﻡ ﻗﺎﻝﻭﺍ ‪ :‬ﻤﺎ ﻭﺭﺍﺀﻙ ﻴﺎ ﺃﺒﺎ ﺍﻝﻭﻝﻴﺩ؟ ﻗـﺎل ‪ :‬ﻭﺭﺍﺌـﻲ ﺃﻨﻨـﻲ‬
‫ﻻ ﻭﺍﷲ ﻤﺎ ﺴﻤﻌﺕ ﻤﺜﻠﻪ ﻗﻁ ‪ ،‬ﻭﺍﷲ ﻤﺎ ﻫﻭ ﺒﺎﻝﺸﻌﺭ ‪ ،‬ﻭﻻ ﺒﺎﻝﺴﺤﺭ ‪ ،‬ﻭﻻ ﺒﺎﻝﻜﻬﺎﻨﺔ ‪ ،‬ﻴـﺎ ﻤﻌـﺸﺭ ﻗـﺭﻴﺵ‬
‫ﺴﻤﻌﺕ ﻗﻭ ﹰ‬
‫ﺃﻁﻴﻌﻭﻨﻲ ‪ ،‬ﻭﺍﺠﻌﻠﻭﻫﺎ ﺒﻲ ‪ ،‬ﻭﺨﻠﻭﺍ ﺒﻴﻥ ﻫﺫﺍ ﺍﻝﺭﺠل ﻭﺒﻴﻥ ﻤﺎ ﻫﻭ ﻓﻴﻪ ‪ ،‬ﻓﺎﻋﺘﺯﻝﻭﻩ ‪ ،‬ﻓﻭﺍﷲ ﻝﻴﻜـﻭﻨﻥ ﻝﻘﻭﻝـﻪ ﺍﻝـﺫﻱ‬
‫ﺴﻤﻌﺕ ﻤﻨﻪ ﻨﺒﺄ ﻋﻅﻴﻡ ‪ .‬ﻓﺈﻥ ﺘﺼﺒﻪ ﺍﻝﻌﺭﺏ ﻓﻘﺩ ﻜﻔﻴﺘﻤﻭﻩ ﺒﻐﻴﺭﻜﻡ ‪ .‬ﻭﺇﻥ ﻴﻅﻬﺭ ﻋﻠﻰ ﺍﻝﻌﺭﺏ ﻓﻤﻠﻜﻪ ﻤﻠﻜﻜﻡ ‪ ،‬ﻭﻋـﺯﻩ‬
‫ﻋﺯﻜﻡ ‪ ،‬ﻭﻜﻨﺘﻡ ﺃﺴﻌﺩ ﺍﻝﻨﺎﺱ ﺒﻪ ‪ .‬ﻗﺎﻝﻭﺍ ‪ :‬ﺴﺤﺭﻙ ﻭﺍﷲ ﻴﺎ ﺃﺒﺎ ﺍﻝﻭﻝﻴﺩ ﺒﻠﺴﺎﻨﻪ ‪ .‬ﻗﺎل ‪ :‬ﻫﺫﺍ ﺭﺃﻴﻲ ﻓﻴﻪ ‪ ،‬ﻓﺎﺼﻨﻌﻭﺍ ﻤﺎ ﺒﺩﺍ‬
‫ﻝﻜﻡ ‪» . .‬‬
‫ﻭﻓﻲ ﺭﻭﺍﻴﺔ ﺃﺨﺭﻯ ﺃﻥ ﻋﺘﺒﺔ ﺍﺴﺘﻤﻊ ﺤﺘﻰ ﺠﺎﺀ ﺍﻝﺭﺴﻭل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺇﻝﻰ ﻗﻭﻝﻪ ﺘﻌﺎﻝﻰ ‪ } :‬ﻓﺈﻥ ﺃﻋﺭﻀـﻭﺍ‬
‫ﻓﻘل ﺃﻨﺫﺭﺘﻜﻡ ﺼﺎﻋﻘﺔ ﻤﺜل ﺼﺎﻋﻘﺔ ﻋﺎﺩ ﻭﺜﻤﻭﺩ { ﻓﻘﺎﻡ ﻤﺫﻋﻭﺭﹰﺍ ﻓﻭﻀﻊ ﻴﺩﻩ ﻋﻠﻰ ﻓﻡ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‬
‫ﻴﻘﻭل ‪ :‬ﺃﻨﺸﺩﻙ ﺍﷲ ﻭﺍﻝﺭﺤﻡ ﻴﺎ ﻤﺤﻤﺩ! ﻭﺫﻝﻙ ﻤﺨﺎﻓﺔ ﺃﻥ ﻴﻘﻊ ﺍﻝﻨﺫﻴﺭ ‪ .‬ﻭﻗﺎﻡ ﺇﻝﻰ ﺍﻝﻘﻭﻡ ﻓﻘﺎل ﻤﺎ ﻗﺎل!‬
‫ﻭﻋﻠﻰ ﺃﻴﺔ ﺤﺎل ﻓﻬﺫﻩ ﺼﻭﺭﺓ ﺃﺨﺭﻯ ﻤﻥ ﺼﻭﺭ ﺍﻝﻤﺴﺎﻭﻤﺔ ‪ .‬ﻭﻫﻲ ﻜﺫﻝﻙ ﺼﻭﺭﺓ ﻤﻥ ﺼﻭﺭ ﺍﻝﺨﻠﻕ ﺍﻝﻌﻅﻴﻡ ‪ .‬ﺘﺒـﺩﻭ‬
‫ﻓﻲ ﺃﺩﺒﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻭﻫﻭ ﻴﺴﺘﻤﻊ ﺇﻝﻰ ﻋﺘﺒﺔ ﺤﺘﻰ ﻴﻔﺭﻍ ﻤﻥ ﻗﻭﻝﻪ ﺍﻝﻔﺎﺭﻍ ﺍﻝﺫﻱ ﻻ ﻴﺴﺘﺤﻕ ﺍﻻﻨﺘﺒﺎﻩ ﻤﻥ ﻤﺜل‬
‫ﻤﺤﻤﺩ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓﻲ ﺘﺼﻭﺭﻩ ﻝﻘﻴﻡ ﻫﺫﺍ ﺍﻝﻜﻭﻥ ‪ ،‬ﻭﻓﻲ ﻤﻴﺯﺍﻨﻪ ﻝﻠﺤﻕ ﻭﻝﻌﺭﺽ ﻫﺫﻩ ﺍﻷﺭﺽ ‪ .‬ﻭﻝﻜﻥ ﺨﻠﻘﻪ‬
‫ﻴﻤﺴﻙ ﺒﻪ ﻻ ﻴﻘﺎﻁﻊ ﻭﻻ ﻴﺘﻌﺠل ﻭﻻ ﻴﻐﻀﺏ ﻭﻻ ﻴﻀﺠﺭ ‪ ،‬ﺤﺘﻰ ﻴﻔﺭﻍ ﺍﻝﺭﺠل ﻤﻥ ﻤﻘﺎﻝﺘﻪ ‪ ،‬ﻭﻫﻭ ﻤﻘﺒل ﻋﻠﻴﻪ ‪ .‬ﺜـﻡ‬

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‫ﻴﻘﻭل ﻓﻲ ﻫﺩﻭﺀ ‪ » :‬ﺃﻗﺩ ﻓﺭﻏﺕ ﻴﺎ ﺃﺒﺎ ﺍﻝﻭﻝﻴﺩ؟ « ﺯﻴﺎﺩﺓ ﻓﻲ ﺍﻹﻤﻼﺀ ﻭﺍﻝﺘﻭﻜﻴﺩ ‪ .‬ﺇﻨﻬﺎ ﺍﻝﻁﻤﺄﻨﻴﻨﺔ ﺍﻝﺼﺎﺩﻗﺔ ﻝﻠﺤﻕ ﻤـﻊ‬
‫ﺍﻷﺩﺏ ﺍﻝﺭﻓﻴﻊ ﻓﻲ ﺍﻻﺴﺘﻤﺎﻉ ﻭﺍﻝﺤﺩﻴﺙ ‪.‬‬
‫‪ .‬ﻭﻫﻤﺎ ﻤﻌﹰﺎ ﺒﻌﺽ ﺩﻻﻝﺔ ﺍﻝﺨﻠﻕ ﺍﻝﻌﻅﻴﻡ ‪.‬‬
‫ﻭﺼﻭﺭﺓ ﺜﺎﻝﺜﺔ ﻝﻠﻤﺴﺎﻭﻤﺔ ﻓﻴﻤﺎ ﺭﻭﺍﻩ ﺍﺒﻥ ﺍﺴﺤﻕ ﻗﺎل ‪ »:‬ﻭﺍﻋﺘﺭﺽ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻭﻫﻭ ﻴﻁـﻭﻑ‬
‫ﺒﺎﻝﻜﻌﺒﺔ ﻓﻴﻤﺎ ﺒﻠﻐﻨﻲ ﺍﻷﺴﻭﺩ ﺒﻥ ﺍﻝﻤﻁﻠﺏ ﺒﻥ ﺃﺴﺩ ﺍﺒﻥ ﻋﺒﺩ ﺍﻝﻌﺯﻯ ﻭﺍﻝﻭﻝﻴﺩ ﺒﻥ ﺍﻝﻤﻐﻴﺭﺓ ‪ ،‬ﻭﺃﻤﻴﺔ ﺒﻥ ﺨﻠﻑ ‪ ،‬ﻭﺍﻝﻌﺎﺹ‬
‫ﺒﻥ ﻭﺍﺌل ﺍﻝﺴﻬﻤﻲ ‪ .‬ﻭﻜﺎﻨﻭﺍ ﺫﻭﻱ ﺃﺴﻨﺎﻥ ﻓﻲ ﻗﻭﻤﻬﻡ ‪ .‬ﻓﻘﺎﻝﻭﺍ ‪ :‬ﻴﺎ ﻤﺤﻤﺩ ‪ ،‬ﻫﻠﻡ ﻓﻠﻨﻌﺒﺩ ﻤﺎ ﺘﻌﺒﺩ ‪ ،‬ﻭﺘﻌﺒﺩ ﻤـﺎ ﻨﻌﺒـﺩ ‪،‬‬
‫ﻓﻨﺸﺘﺭﻙ ﻨﺤﻥ ﻭﺃﻨﺕ ﻓﻲ ﺍﻷﻤﺭ ‪ .‬ﻓﺈﻥ ﻜﺎﻥ ﺍﻝﺫﻱ ﺘﻌﺒﺩ ﺨﻴﺭﹰﺍ ﻤﻤﺎ ﻨﻌﺒﺩ ﻜﻨﺎ ﻗﺩ ﺃﺨﺫﻨﺎ ﺒﺤﻅﻨﺎ ﻤﻨﻪ ‪ ،‬ﻭﺇﻥ ﻜﺎﻥ ﻤﺎ ﻨﻌﺒـﺩ‬
‫ﺨﻴﺭﹰﺍ ﻤﻤﺎ ﺘﻌﺒﺩ ﻜﻨﺕ ﻗﺩ ﺃﺨﺫﺕ ﺒﺤﻅﻙ ﻤﻨﻪ! ﻓﺄﻨﺯل ﺍﷲ ﺘﻌﺎﻝﻰ ﻓﻴﻬﻡ ‪ } :‬ﻗل ‪ :‬ﻴﺎ ﺃﻴﻬﺎ ﺍﻝﻜﺎﻓﺭﻭﻥ ‪ .‬ﻻ ﺃﻋﺒﺩ ﻤﺎ ﺘﻌﺒﺩﻭﻥ‬
‫{ ﺍﻝﺴﻭﺭﺓ ﻜﻠﻬﺎ ‪. .‬‬
‫ﻭﺤﺴﻡ ﺍﷲ ﺍﻝﻤﺴﺎﻭﻤﺔ ﺍﻝﻤﻀﺤﻜﺔ ﺒﻬﺫﻩ ﺍﻝﻤﻔﺎﺼﻠﺔ ﺍﻝﺠﺎﺯﻤﺔ ‪ .‬ﻭﻗﺎل ﻝﻬﻡ ﺍﻝﺭﺴﻭل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻤﺎ ﺃﻤﺭﻩ ﺭﺒـﻪ‬
‫ﺃﻥ ﻴﻘﻭل ‪. .‬‬
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‫ﻝﻘﺩ ﻜﺎﻨﻭﺍ ﻴﺩﺭﻜﻭﻥ ﺃﻥ ﻫﺫﻩ ﺍﻝﻌﻘﻴﺩﺓ ﺘﻌﻨﻲ ﻤﻨﻬﺠﹰﺎ ﻴﺤﻁﻡ ﻜل ﺃﺴﺎﺱ ﺍﻝﺠﺎﻫﻠﻴﺔ ﺍﻝﺘﻲ ﺘﻘﻭﻡ ﻋﻠﻴﻬﺎ ﺃﻭﻀﺎﻋﻬﻡ ﻭﻤﺼﺎﻝﺤﻬﻡ‬
‫ﻭﻤﺭﺍﻜﺯﻫﻡ ‪ .‬ﻭﺃﻥ ﻁﺒﻴﻌﺔ ﻫﺫﺍ ﺍﻝﻤﻨﻬﺞ ﻻ ﺘﻘﺒل ﻤﺜﻨﻭﻴﺔ ﻭﻻ ﺘﻠﺘﺌﻡ ﻤﻊ ﻋﻨﺼﺭ ﺃﺭﻀﻲ ﻏﻴﺭ ﻤﻨﺒﺜـﻕ ﻤـﻥ ﻋﻨـﺼﺭﻫﺎ‬
‫ﺍﻝﺴﻤﺎﻭﻱ؛ ﻭﺃﻨﻬﺎ ﺘﻬﺩﺩ ﻜل ﺍﻝﻤﻘﻭﻤﺎﺕ ﺍﻷﺭﻀﻴﺔ ﺍﻝﻬﺎﺒﻁﺔ ﺍﻝﺘﻲ ﺘﻘﻭﻡ ﻋﻠﻴﻬﺎ ﺍﻝﺠﺎﻫﻠﻴﺔ ‪ . .‬ﻭﻤﻥ ﺜﻡ ﺸﻨﻭﺍ ﻋﻠﻴﻬـﺎ ﺘﻠـﻙ‬
‫ﺍﻝﺤﺭﺏ ﺍﻝﺘﻲ ﻝﻡ ﺘﻀﻊ ﺃﻭﺯﺍﺭﻫﺎ ﻻ ﻗﺒل ﺍﻝﻬﺠﺭﺓ ﻭﻻ ﺒﻌﺩﻫﺎ ‪ .‬ﺍﻝﺤﺭﺏ ﺍﻝﺘﻲ ﺘﻤﺜل ﺍﻝﺩﻓﺎﻉ ﻋﻥ ﺃﻭﻀﺎﻋﻬﻡ ﻜﻠﻬـﺎ ﻓـﻲ‬
‫ﻭﺠﻪ ﺍﻷﻭﻀﺎﻉ ﺍﻹﺴﻼﻤﻴﺔ ‪ .‬ﻻ ﻤﺠﺭﺩ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻝﺘﺼﻭﺭ ﺍﻝﻤﺠﺭﺩﻴﻥ ‪. .‬‬
‫ﻭﺍﻝﺫﻴﻥ ﻴﺤﺎﺭﺒﻭﻥ ﺴﻴﻁﺭﺓ ﺍﻝﻤﻨﻬﺞ ﺍﻹﺴﻼﻤﻲ ﻋﻠﻰ ﺤﻴﺎﺓ ﺍﻝﺒﺸﺭ ﻓﻲ ﻜل ﺠﻴل ﻭﻓﻲ ﻜل ﺃﺭﺽ ﻴﺩﺭﻜﻭﻥ ﻫﺫﻩ ﺍﻝﺤﻘﻴﻘﺔ ‪.‬‬
‫ﻴﺩﺭﻜﻭﻨﻬﺎ ﺠﻴﺩﹰﺍ ‪ .‬ﻭﻴﻌﻠﻤﻭﻥ ﺃﻥ ﺃﻭﻀﺎﻋﻬﻡ ﺍﻝﺒﺎﻁﻠﺔ ‪ ،‬ﻭﻤﺼﺎﻝﺤﻬﻡ ﺍﻝﻤﻐﺘﺼﺒﺔ ‪ ،‬ﻭﻜﻴﺎﻨﻬﻡ ﺍﻝﺯﺍﺌﻑ ‪.‬‬
‫‪ . .‬ﻭﺴﻠﻭﻜﻬﻡ ﺍﻝﻤﻨﺤﺭﻑ ‪ . .‬ﻫﺫﻩ ﻜﻠﻬﺎ ﻫﻲ ﺍﻝﺘﻲ ﻴﻬﺩﺩﻫﺎ ﺍﻝﻤﻨﻬﺞ ﺍﻹﺴﻼﻤﻲ ﺍﻝﻘﻭﻴﻡ ﺍﻝﻜﺭﻴﻡ!‬
‫ﻭﺍﻝﻁﻐﺎﺓ ﺍﻝﺒﻐﺎﺓ ﺍﻝﻅﻠﻤﺔ ﺍﻝﻤﻁﻔﻔﻭﻥ ﻓﻲ ﺃﻴﺔ ﺼﻭﺭﺓ ﻤﻥ ﺼﻭﺭ ﺍﻝﺘﻁﻔﻴﻑ ﻓﻲ ﺍﻝﻤﺎل ﺃﻭ ﻓﻲ ﺴﺎﺌﺭ ﺍﻝﺤﻘﻭﻕ ﻭﺍﻝﻭﺍﺠﺒـﺎﺕ‬
‫ﻫﻡ ﺍﻝﺫﻴﻥ ﻴﺸﻔﻘﻭﻥ ﺃﻜﺜﺭ ﻤﻥ ﻏﻴﺭﻫﻡ ﻤﻥ ﺴﻴﻁﺭﺓ ﺫﻝﻙ ﺍﻝﻤﻨﻬﺞ ﺍﻝﻌﺎﺩل ﺍﻝﻨﻅﻴﻑ! ﺍﻝـﺫﻱ ﻻ ﻴﻘﺒـل ﺍﻝﻤـﺴﺎﻭﻤﺔ ‪ ،‬ﻭﻻ‬
‫ﺍﻝﻤﺩﺍﻫﻨﺔ ‪ ،‬ﻭﻻ ﺃﻨﺼﺎﻑ ﺍﻝﺤﻠﻭل؟‬
‫ﻭﻝﻘﺩ ﺃﺩﺭﻙ ﺫﻝﻙ ﺍﻝﺫﻴﻥ ﺒﺎﻴﻌﻭﺍ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻤﻥ ﻨﻘﺒﺎﺀ ﺍﻷﻭﺱ ﻭﺍﻝﺨﺯﺭﺝ ﺒﻴﻌﺔ ﺍﻝﻌﻘﺒﺔ ﺍﻝﺜﺎﻨﻴﺔ ﻗﺒل‬
‫ﺍﻝﻬﺠﺭﺓ ‪ :‬ﻗﺎل ﺍﺒﻥ ﺇﺴﺤﺎﻕ ‪ :‬ﻭﺤﺩﺜﻨﻲ ﻋﺎﺼﻡ ﺒﻥ ﻋﻤﺭ ﺒﻥ ﻗﺘﺎﺩﺓ ﺃﻥ ﺍﻝﻘﻭﻡ ﻝﻤﺎ ﺍﺠﺘﻤﻌﻭﺍ ﻝﺒﻴﻌﺔ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻗﺎل ﺍﻝﻌﺒﺎﺱ ﺒﻥ ﻋﺒﺎﺩﺓ ﺒﻥ ﻨﻀﻠﺔ ﺍﻷﻨﺼﺎﺭﻱ ﺃﺨﻭ ﺒﻨﻲ ﺴﺎﻝﻡ ﺒﻥ ﻋﻭﻑ ‪ :‬ﻴﺎ ﻤﻌـﺸﺭ ﺍﻝﺨـﺯﺭﺝ ‪ .‬ﻫـل‬
‫ﺘﺩﺭﻭﻥ ﻋﻼﻡ ﺘﺒﺎﻴﻌﻭﻥ ﻫﺫﺍ ﺍﻝﺭﺠل؟ ﻗﺎﻝﻭﺍ ‪ :‬ﻨﻌﻡ ‪ .‬ﻗﺎل ‪ :‬ﺇﻨﻜﻡ ﺘﺒﺎﻴﻌﻭﻨﻪ ﻋﻠﻰ ﺤﺭﺏ ﺍﻷﺤﻤﺭ ﻭﺍﻷﺴﻭﺩ ﻤﻥ ﺍﻝﻨـﺎﺱ ‪.‬‬
‫ﻓﺈﻥ ﻜﻨﺘﻡ ﺘﺭﻭﻥ ﺃﻨﻜﻡ ﺇﺫﺍ ﻨﻬﻜﺕ ﺃﻤﻭﺍﻝﻜﻡ ﻤﺼﻴﺒﺔ ﻭﺃﺸﺭﺍﻓﻜﻡ ﻗﺘل ﺃﺴﻠﻤﺘﻤﻭﻩ ﻓﻤﻥ ﺍﻵﻥ! ﻓﻬﻭ ﻭﺍﷲ ﺇﻥ ﻓﻌﻠـﺘﻡ ﺨـﺯﻱ‬
‫ﺍﻝﺩﻨﻴﺎ ﻭﺍﻵﺨﺭﺓ ‪ .‬ﻭﺇﻥ ﻜﻨﺘﻡ ﺘﺭﻭﻥ ﺃﻨﻜﻡ ﻭﺍﻓﻭﻥ ﻝﻪ ﺒﻤﺎ ﺩﻋﻭﺘﻤﻭﻩ ﺇﻝﻴﻪ ‪ ،‬ﻋﻠﻰ ﻨﻬﻜﺔ ﺍﻷﻤﻭﺍل ﻭﻗﺘل ﺍﻷﺸﺭﺍﻑ ﻓﺨﺫﻭﻩ ‪،‬‬
‫ﻓﻬﻭ ﻭﺍﷲ ﺨﻴﺭ ﺍﻝﺩﻨﻴﺎ ﻭﺍﻵﺨﺭﺓ ‪ ،‬ﻗﺎﻝﻭﺍ ‪ :‬ﻓﺈﻨﺎ ﻨﺄﺨﺫﻩ ﻋﻠﻰ ﻤﺼﻴﺒﺔ ﺍﻷﻤﻭﺍل ﻭﻗﺘل ﺍﻷﺸﺭﺍﻑ ‪ .‬ﻓﻤﺎ ﻝﻨﺎ ﺒﺫﻝﻙ ﻴﺎ ﺭﺴﻭل‬
‫ﺍﷲ ﺇﻥ ﻨﺤﻥ ﻭﻓﻴﻨﺎ؟ ﻗﺎل ‪ » :‬ﺍﻝﺠﻨﺔ « ‪ .‬ﻗﺎﻝﻭﺍ ‪ :‬ﺍﺒﺴﻁ ﻴﺩﻙ ‪ .‬ﻓﺒﺴﻁ ﻴﺩﻩ ﻓﺒﺎﻴﻌﻭﻩ ‪.‬‬
‫ﻓﻘﺩ ﺃﺩﺭﻙ ﻫﺅﻻﺀ ﻜﻤﺎ ﺃﺩﺭﻙ ﻜﺒﺭﺍﺀ ﻗﺭﻴﺵ ﻤﻥ ﻗﺒل ﻁﺒﻴﻌﺔ ﻫﺫﺍ ﺍﻝﺩﻴﻥ ‪ .‬ﻭﺃﻨﻪ ﻗﺎﺌﻡ ﻜﺤﺩ ﺍﻝﺴﻴﻑ ﻝﻠﻌـﺩل ﻭﺍﻝﻨـﺼﻔﺔ‬
‫ﻭﺇﻗﺎﻤﺔ ﺤﻴﺎﺓ ﺍﻝﻨﺎﺱ ﻋﻠﻰ ﺫﻝﻙ ‪ ،‬ﻻ ﻴﻘﺒل ﻤﻥ ﻁﺎﻏﻴﺔ ﻁﻐﻴﺎﻨﹰﺎ ‪ ،‬ﻭﻻ ﻤﻥ ﺒﺎﻍ ﺒﻐﻴﹰﺎ ‪ ،‬ﻭﻻ ﻤﻥ ﻤﺘﻜﺒﺭ ﻜﺒﺭﹰﺍ ‪ .‬ﻭﻻ ﻴﻘﺒـل‬

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‫ﻝﻠﻨﺎﺱ ﺍﻝﻐﺒﻥ ﻭﺍﻝﺨﺴﻑ ﻭﺍﻻﺴﺘﻐﻼل ‪ .‬ﻭﻤﻥ ﺜﻡ ﻴﺤﺎﺭﺒﻪ ﻜل ﻁﺎﻍ ﺒﺎﻍ ﻤﺘﻜﺒﺭ ﻤﺴﺘﻐل؛ ﻭﻴﻘـﻑ ﻝﺩﻋﻭﺘـﻪ ﻭﻝﺩﻋﺎﺘـﻪ‬
‫ﺒﺎﻝﻤﺭﺼﺎﺩ ‪.‬‬
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‫ﺇﻥ ﻤﻘﺎﻴﻴﺱ ﺍﷲ ﻏﻴﺭ ﻤﻘﺎﻴﻴﺱ ﺍﻝﺒﺸﺭ ‪ .‬ﻭﻝﻜﻥ ﺍﻝﺒﺸﺭ ﻴﻨﺨﺩﻋﻭﻥ ﻭﻴﻐﺘﺭﻭﻥ ﻓﻴﺤﺴﺒﻭﻥ ﻤﻘﺎﻴﻴﺴﻬﻡ ﻫﻲ ﺍﻝﺘﻲ ﺘﻘﺭﺭ ﺤﻘﺎﺌﻕ‬
‫ﺍﻷﻤﻭﺭ! ﻭﺃﻤﺎﻤﻨﺎ ﻫﺫﺍ ﺍﻝﻤﺜل ﺍﻝﻨﺎﻁﻕ ﺍﻝﺨﺎﻝﺩ ‪ . .‬ﻓﺄﻴﻥ ﺍﻝﺫﻴﻥ ﻜﺎﻨﻭﺍ ﻴﻘﻭﻝﻭﻥ ﻋﻥ ﻤﺤﻤﺩ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻗـﻭﻝﺘﻬﻡ‬
‫ﺍﻝﻠﺌﻴﻤﺔ ‪ ،‬ﻭﻴﻨﺎﻝﻭﻥ ﺒﻬﺎ ﻤﻥ ﻗﻠﻭﺏ ﺍﻝﺠﻤﺎﻫﻴﺭ ‪ ،‬ﻭﻴﺤﺴﺒﻭﻥ ﺤﻴﻨﺌﺫ ﺃﻨﻬﻡ ﻗﺩ ﻗﻀﻭﺍ ﻋﻠﻰ ﻤﺤﻤﺩ ﻭﻗﻁﻌﻭﺍ ﻋﻠﻴﻪ ﺍﻝﻁﺭﻴـﻕ؟‬
‫ﺃﻴﻥ ﻫﻡ؟ ﻭﺃﻴﻥ ﺫﻜﺭﺍﻫﻡ ‪ ،‬ﻭﺃﻴﻥ ﺁﺜﺎﺭﻫﻡ؟ ﺇﻝﻰ ﺠﻭﺍﺭ ﺍﻝﻜﻭﺜﺭ ﻤﻥ ﻜل ﺸﻲﺀ ‪ ،‬ﺫﻝﻙ ﺍﻝﺫﻱ ﺃﻭﺘﻴﻪ ﻤﻥ ﻜﺎﻨﻭﺍ ﻴﻘﻭﻝﻭﻥ ﻋﻨﻪ‬
‫‪ :‬ﺍﻷﺒﺘﺭ؟!‬
‫ﺇﻥ ﺍﻝﺩﻋﻭﺓ ﺇﻝﻰ ﺍﷲ ﻭﺍﻝﺤﻕ ﻭﺍﻝﺨﻴﺭ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﺘﻜﻭﻥ ﺒﺘﺭﺍﺀ ﻭﻻ ﺃﻥ ﻴﻜﻭﻥ ﺼﺎﺤﺒﻬﺎ ﺃﺒﺘﺭ ‪ ،‬ﻭﻜﻴﻑ ﻭﻫﻲ ﻤﻭﺼﻭﻝﺔ‬
‫ﺒﺎﷲ ﺍﻝﺤﻲ ﺍﻝﺒﺎﻗﻲ ﺍﻷﺯﻝﻲ ﺍﻝﺨﺎﻝﺩ؟ ﺇﻨﻤﺎ ﻴﺒﺘﺭ ﺍﻝﻜﻔﺭ ﻭﺍﻝﺒﺎﻁل ﻭﺍﻝﺸﺭ ﻭﻴﺒﺘﺭ ﺃﻫﻠﻪ ‪ ،‬ﻤﻬﻤﺎ ﺒﺩﺍ ﻓﻲ ﻝﺤﻅﺔ ﻤﻥ ﺍﻝﻠﺤﻅـﺎﺕ‬
‫ﺃﻨﻪ ﻁﻭﻴل ﻤﻤﺘﺩ ﺍﻝﺠﺫﻭﺭ ‪. .‬‬
‫ﻭﺼﺩﻕ ﺍﷲ ﺍﻝﻌﻅﻴﻡ ‪ .‬ﻭﻜﺫﺏ ﺍﻝﻜﺎﺌﺩﻭﻥ ﺍﻝﻤﺎﻜﺭﻭﻥ ‪ . .‬ﻝﻡ ﻴﻜﻥ ﺍﻝﻌﺭﺏ ﻴﺠﺤﺩﻭﻥ ﺍﷲ ﻭﻝﻜﻥ ﻜﺎﻨﻭﺍ ﻻ ﻴﻌﺭﻓﻭﻨﻪ ﺒﺤﻘﻴﻘﺘﻪ‬
‫ﺍﻝﺘﻲ ﻭﺼﻑ ﺒﻬﺎ ﻨﻔﺴﻪ ‪ .‬ﺃﺤﺩ ‪ .‬ﺼﻤﺩ ‪ .‬ﻓﻜﺎﻨﻭﺍ ﻴﺸﺭﻜﻭﻥ ﺒﻪ ﻭﻻ ﻴﻘﺩﺭﻭﻨﻪ ﺤﻕ ﻗﺩﺭﻩ ‪ ،‬ﻭﻻ ﻴﻌﺒﺩﻭﻨﻪ ﺤﻕ ﻋﺒﺎﺩﺘـﻪ ‪.‬‬
‫ﻜﺎﻨﻭﺍ ﻴﺸﺭﻜﻭﻥ ﺒﻪ ﻫﺫﻩ ﺍﻷﺼﻨﺎﻡ ﺍﻝﺘﻲ ﻴﺭﻤﺯﻭﻥ ﺒﻬﺎ ﺇﻝﻰ ﺃﺴﻼﻓﻬﻡ ﻤﻥ ﺍﻝﺼﺎﻝﺤﻴﻥ ﺃﻭ ﺍﻝﻌﻅﻤﺎﺀ ‪ .‬ﺃﻭ ﻴﺭﻤﺯﻭﻥ ﺒﻬﺎ ﺇﻝﻰ‬
‫ﺍﻝﻤﻼﺌﻜﺔ ‪ . .‬ﻭﻜﺎﻨﻭﺍ ﻴﺯﻋﻤﻭﻥ ﺃﻥ ﺍﻝﻤﻼﺌﻜﺔ ﺒﻨﺎﺕ ﺍﷲ ‪ ،‬ﻭﺃﻥ ﺒﻴﻨﻪ ﺴﺒﺤﺎﻨﻪ ﻭﺒﻴﻥ ﺍﻝﺠﻨﺔ ﻨﺴﺒﹰﺎ ‪ ،‬ﺃﻭ ﻴﻨﺴﻭﻥ ﻫﺫﺍ ﺍﻝﺭﻤﺯ‬
‫ﻭﻴﻌﺒﺩﻭﻥ ﻫﺫﻩ ﺍﻵﻝﻬﺔ ‪ ،‬ﻭﻓﻲ ﻫﺫﻩ ﺍﻝﺤﺎﻝﺔ ﺃﻭ ﺘﻠﻙ ﻜﺎﻨﻭﺍ ﻴﺘﺨﺫﻭﻨﻬﺎ ﻝﺘﻘﺭﺒﻬﻡ ﻤﻥ ﺍﷲ ﻜﻤﺎ ﺤﻜﻰ ﻋﻨﻬﻡ ﺍﻝﻘﺭﺁﻥ ﺍﻝﻜﺭﻴﻡ ﻓﻲ‬
‫ﺴﻭﺭﺓ ﺍﻝﺯﻤﺭ ﻗﻭﻝﻬﻡ ‪ } :‬ﻤﺎ ﻨﻌﺒﺩﻫﻡ ﺇﻻ ﻝﻴﻘﺭﺒﻭﻨﺎ ﺇﻝﻰ ﺍﷲ ﺯﻝﻔﻰ { ﻭﻝﻘﺩ ﺤﻜﻰ ﺍﻝﻘﺭﺁﻥ ﻋﻨﻬﻡ ﺃﻨﻬﻡ ﻜﺎﻨﻭﺍ ﻴﻌﺘﺭﻓﻭﻥ ﺒﺨﻠﻕ‬
‫ﺍﷲ ﻭﺍﻝﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ‪ ،‬ﻭﺘﺴﺨﻴﺭﻩ ﻝﻠﺸﻤﺱ ﻭﺍﻝﻘﻤﺭ ‪ ،‬ﻭﺇﻨﺯﺍﻝﻪ ﺍﻝﻤﺎﺀ ﻤﻥ ﺍﻝﺴﻤﺎﺀ ﻜﺎﻝﺫﻱ ﺠﺎﺀ ﻓﻲ ﺴﻭﺭﺓ ﺍﻝﻌﻨﻜﺒﻭﺕ‬
‫‪ } :‬ﻭﻝﺌﻥ ﺴﺄﻝﺘﻬﻡ ﻤﻥ ﺨﻠﻕ ﺍﻝﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺴﺨﺭ ﺍﻝﺸﻤﺱ ﻭﺍﻝﻘﻤﺭ ﻝﻴﻘﻭﻝﻥ ﺍﷲ { } ﻭﻝﺌﻥ ﺴﺄﻝﺘﻬﻡ ﻤﻥ ﻨﺯل ﻤـﻥ‬
‫ﺍﻝﺴﻤﺎﺀ ﻤﺎﺀ ﻓﺄﺤﻴﺎ ﺒﻪ ﺍﻷﺭﺽ ﻤﻥ ﺒﻌﺩ ﻤﻭﺘﻬﺎ ﻝﻴﻘﻭﻝﻥ ﺍﷲ { ﻭﻓﻲ ﺇﻴﻤﺎﻨﻬﻡ ﻜﺎﻨﻭﺍ ﻴﻘﻭﻝﻭﻥ ‪ :‬ﻭﺍﷲ ﻭﺘﺎﷲ ‪ .‬ﻭﻓﻲ ﺩﻋﺎﺌﻬﻡ‬
‫ﻜﺎﻨﻭﺍ ﻴﻘﻭﻝﻭﻥ ‪ :‬ﺍﻝﻠﻬﻡ ‪ . .‬ﺍﻝﺦ ‪.‬‬
‫ﻭﻝﻜﻨﻬﻡ ﻤﻊ ﺇﻴﻤﺎﻨﻬﻡ ﺒﺎﷲ ﻜﺎﻥ ﻫﺫﺍ ﺍﻝﺸﺭﻙ ﻴﻔﺴﺩ ﻋﻠﻴﻬﻡ ﺘﺼﻭﺭﻫﻡ ﻜﻤﺎ ﻜﺎﻥ ﻴﻔﺴﺩ ﻋﻠـﻴﻬﻡ ﺘﻘﺎﻝﻴـﺩﻫﻡ ﻭﺸـﻌﺎﺌﺭﻫﻡ ‪،‬‬
‫ﻓﻴﺠﻌﻠﻭﻥ ﻝﻶﻝﻬﺔ ﺍﻝﻤﺩﻋﺎﺓ ﻨﺼﻴﺒﹰﺎ ﻓﻲ ﺯﺭﻋﻬﻡ ﻭﺃﻨﻌﺎﻤﻬﻡ ﻭﻨﺼﻴﺒﹰﺎ ﻓﻲ ﺃﻭﻻﺩﻫﻡ ‪ .‬ﺤﺘﻰ ﻝﻴﻘﺘﻀﻲ ﻫﺫﺍ ﺍﻝﻨﺼﻴﺏ ﺃﺤﻴﺎﻨـﹰﺎ‬
‫ﺍﻝﺘﻀﺤﻴﺔ ﺒﺄﺒﻨﺎﺌﻬﻡ ‪ .‬ﻭﻓﻲ ﻫﺫﺍ ﻴﻘﻭل ﺍﻝﻘﺭﺁﻥ ﺍﻝﻜﺭﻴﻡ ﻋﻨﻬﻡ ﻓﻲ ﺴﻭﺭﺓ ﺍﻷﻨﻌﺎﻡ ‪ } .‬ﻭﺠﻌﻠﻭﺍ ﷲ ﻤﻤﺎ ﺫﺭﺃ ﻤﻥ ﺍﻝﺤـﺭﺙ‬
‫ﻭﺍﻷﻨﻌﺎﻡ ﻨﺼﻴﺒﹰﺎ ‪ .‬ﻓﻘﺎﻝﻭﺍ ﻫﺫﺍ ﷲ ﺒﺯﻋﻤﻬﻡ ﻭﻫﺫﺍ ﻝﺸﺭﻜﺎﺌﻨﺎ ‪ .‬ﻓﻤﺎ ﻜﺎﻥ ﻝﺸﺭﻜﺎﺌﻬﻡ ﻓﻼ ﻴﺼل ﺇﻝﻰ ﺍﷲ ‪ .‬ﻭﻤﺎ ﻜﺎﻥ ﷲ ﻓﻬﻭ‬
‫ﻴﺼل ﺇﻝﻰ ﺸﺭﻜﺎﺌﻬﻡ ‪ .‬ﺴﺎﺀ ﻤﺎ ﻴﺤﻜﻤﻭﻥ! ﻭﻜﺫﻝﻙ ﺯﻴﻥ ﻝﻜﺜﻴﺭ ﻤﻥ ﺍﻝﻤﺸﺭﻜﻴﻥ ﻗﺘل ﺃﻭﻻﺩﻫﻡ ﺸـﺭﻜﺎﺅﻫﻡ ﻝﻴـﺭﺩﻭﻫﻡ ‪،‬‬
‫ﻭﻝﻴﻠﺒﺴﻭﺍ ﻋﻠﻴﻬﻡ ﺩﻴﻨﻬﻡ ‪ ،‬ﻭﻝﻭ ﺸﺎﺀ ﺍﷲ ﻤﺎ ﻓﻌﻠﻭﻩ ‪ ،‬ﻓﺫﺭﻫﻡ ﻭﻤﺎ ﻴﻔﺘﺭﻭﻥ ‪ .‬ﻭﻗﺎﻝﻭﺍ ‪ :‬ﻫﺫﻩ ﺃﻨﻌـﺎﻡ ﻭﺤـﺭﺙ ﺤِﺠـﺭ ﻻ‬
‫ﻴﻁﻌﻤﻬﺎ ﺇﻻ ﻤﻥ ﻨﺸﺄ ﺒﺯﻋﻤﻬﻡ ﻭﺃﻨﻌﺎﻡ ﺤﺭﻤﺕ ﻅﻬﻭﺭﻫﺎ ‪ ،‬ﻭﺃﻨﻌﺎﻡ ﻻ ﻴﺫﻜﺭﻭﻥ ﺍﺴﻡ ﺍﷲ ﻋﻠﻴﻬﺎ ﺍﻓﺘﺭﺍﺀ ﻋﻠﻴﻪ ‪ .‬ﺴﻴﺠﺯﻴﻬﻡ‬
‫ﺒﻤﺎ ﻜﺎﻨﻭﺍ ﻴﻔﺘﺭﻭﻥ ‪ ،‬ﻭﻗﺎﻝﻭﺍ ‪ :‬ﻤﺎ ﻓﻲ ﺒﻁﻭﻥ ﻫﺫﻩ ﺍﻷﻨﻌﺎﻡ ﺨﺎﻝﺼﺔ ﻝﺫﻜﻭﺭﻨﺎ ‪ ،‬ﻭﻤﺤﺭﻡ ﻋﻠﻰ ﺃﺯﻭﺍﺠﻨﺎ ‪ ،‬ﻭﺇﻥ ﻴﻜﻥ ﻤﻴﺘﺔ‬
‫ﻓﻬﻡ ﻓﻴﻪ ﺸﺭﻜﺎﺀ ‪ .‬ﺴﻴﺠﺯﻴﻬﻡ ﻭﺼﻔﻬﻡ ﺇﻨﻪ ﺤﻜﻴﻡ ﻋﻠﻴﻡ ‪ .‬ﻗﺩ ﺨﺴﺭ ﺍﻝﺫﻴﻥ ﻗﺘﻠﻭﺍ ﺃﻭﻻﺩﻫﻡ ﺴﻔﻬﹰﺎ ﺒﻐﻴﺭ ﻋﻠﻡ ‪ .‬ﻭﺤﺭﻤﻭﺍ ﻤﺎ‬
‫ﺭﺯﻗﻬﻡ ﺍﷲ ﺍﻓﺘﺭﺍﺀ ﻋﻠﻰ ﺍﷲ ‪ .‬ﻗﺩ ﻀﻠﻭﺍ ﻭﻤﺎ ﻜﺎﻨﻭﺍ ﻤﻬﺘﺩﻴﻥ { ﻭﻜﺎﻨﻭﺍ ﻴﻌﺘﻘﺩﻭﻥ ﺃﻨﻬﻡ ﻋﻠﻰ ﺩﻴﻥ ﺇﺒﺭﺍﻫﻴﻡ ‪ ،‬ﻭﺃﻨﻬﻡ ﺃﻫﺩﻯ‬
‫ﻤﻥ ﺃﻫل ﺍﻝﻜﺘﺎﺏ ‪ ،‬ﺍﻝﺫﻴﻥ ﻜﺎﻨﻭﺍ ﻴﻌﻴﺸﻭﻥ ﻤﻌﻬﻡ ﻓﻲ ﺍﻝﺠﺯﻴﺭﺓ ﺍﻝﻌﺭﺒﻴﺔ ‪ ،‬ﻷﻥ ﺍﻝﻴﻬﻭﺩ ﻜﺎﻨﻭﺍ ﻴﻘﻭﻝﻭﻥ ‪ :‬ﻋﺯﻴﺭ ﺍﺒﻥ ﺍﷲ ‪.‬‬
‫ﻭﺍﻝﻨﺼﺎﺭﻯ ﻜﺎﻨﻭﺍ ﻴﻘﻭﻝﻭﻥ ‪ :‬ﻋﻴﺴﻰ ﺍﺒﻥ ﺍﷲ ‪ .‬ﺒﻴﻨﻤﺎ ﻫﻡ ﻜﺎﻨﻭﺍ ﻴﻌﺒﺩﻭﻥ ﺍﻝﻤﻼﺌﻜﺔ ﻭﺍﻝﺠﻥ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﻗﺭﺍﺒﺘﻬﻡ ﻤﻥ ﺍﷲ‬

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‫ﺒﺯﻋﻤﻬﻡ ﻓﻜﺎﻨﻭﺍ ﻴﻌﺩﻭﻥ ﺃﻨﻔﺴﻬﻡ ﺃﻫﺩﻯ ‪ .‬ﻷﻥ ﻨﺴﺒﺔ ﺍﻝﻤﻼﺌﻜﺔ ﺇﻝﻰ ﺍﷲ ﻭﻨﺴﺒﺔ ﺍﻝﺠﻥ ﻜﺫﻝﻙ ﺃﻗﺭﺏ ﻤﻥ ﻨـﺴﺒﺔ ﻋﺯﻴـﺭ‬
‫ﻭﻋﻴﺴﻰ ‪ . .‬ﻭﻜﻠﻪ ﺸﺭﻙ ‪ .‬ﻭﻝﻴﺱ ﻓﻲ ﺍﻝﺸﺭﻙ ﺨﻴﺎﺭ ‪.‬ﻭﻝﻜﻨﻬﻡ ﻫﻡ ﻜﺎﻨﻭﺍ ﻴﺤﺴﺒﻭﻥ ﺃﻨﻔﺴﻬﻡ ﺃﻫﺩﻯ ﻭﺃﻗﻭﻡ ﻁﺭﻴﻘﹰﺎ!‬
‫ﻓﻠﻤﺎ ﺠﺎﺀﻫﻡ ﻤﺤﻤﺩ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻴﻘﻭل ‪ :‬ﺇﻥ ﺩﻴﻨﻪ ﻫﻭ ﺩﻴﻥ ﺇﺒﺭﺍﻫﻴﻡ ﻋﻠﻴﻪ ﺍﻝﺴﻼﻡ ﻗﺎﻝﻭﺍ ‪ :‬ﻨﺤﻥ ﻋﻠـﻰ ﺩﻴـﻥ‬
‫ﺇﺒﺭﺍﻫﻴﻡ ﻓﻤﺎ ﺤﺎﺠﺘﻨﺎ ﺇﺫﻥ ﺇﻝﻰ ﺘﺭﻙ ﻤﺎ ﻨﺤﻥ ﻋﻠﻴﻪ ﻭﺍﺘﺒﺎﻉ ﻤﺤﻤﺩ؟! ﻭﻓﻲ ﺍﻝﻭﻗﺕ ﺫﺍﺘﻪ ﺭﺍﺤﻭﺍ ﻴﺤﺎﻭﻝﻭﻥ ﻤﻊ ﺍﻝﺭﺴـﻭل‬
‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺨﻁﺔ ﻭﺴﻁﺎ ﺒﻴﻨﻬﻡ ﻭﺒﻴﻨﻪ؛ ﻭﻋﺭﻀﻭﺍ ﻋﻠﻴﻪ ﺃﻥ ﻴﺴﺠﺩ ﻵﻝﻬﺘﻬﻡ ﻤﻘﺎﺒل ﺃﻥ ﻴﺴﺠﺩﻭﺍ ﻫﻡ ﻹﻝﻬـﻪ!‬
‫ﻭﺃﻥ ﻴﺴﻜﺕ ﻋﻥ ﻋﻴﺏ ﺁﻝﻬﺘﻬﻡ ﻭﻋﺒﺎﺩﺘﻬﻡ ‪ ،‬ﻭﻝﻪ ﻓﻴﻬﻡ ﻭﻋﻠﻴﻬﻡ ﻤﺎ ﻴﺸﺘﺭﻁ!‬
‫ﻭﻝﻌل ﺍﺨﺘﻼﻁ ﺘﺼﻭﺭﺍﺘﻬﻡ ‪ ،‬ﻭﺍﻋﺘﺭﺍﻓﻬﻡ ﺒﺎﷲ ﻤﻊ ﻋﺒﺎﺩﺓ ﺁﻝﻬﺔ ﺃﺨﺭﻯ ﻤﻌﻪ ‪ . .‬ﻝﻌل ﻫﺫﺍ ﻜﺎﻥ ﻴـﺸﻌﺭﻫﻡ ﺃﻥ ﺍﻝﻤـﺴﺎﻓﺔ‬
‫ﺒﻴﻨﻬﻡ ﻭﺒﻴﻥ ﻤﺤﻤﺩ ﻗﺭﻴﺒﺔ ‪ ،‬ﻴﻤﻜﻥ ﺍﻝﺘﻔﺎﻫﻡ ﻋﻠﻴﻬﺎ ‪ ،‬ﺒﻘﺴﻤﺔ ﺍﻝﺒﻠﺩ ﺒﻠﺩﻴﻥ ‪ ،‬ﻭﺍﻻﻝﺘﻘﺎﺀ ﻓﻲ ﻤﻨﺘﺼﻑ ﺍﻝﻁﺭﻴﻕ ‪ ،‬ﻤﻊ ﺒﻌـﺽ‬
‫ﺍﻝﺘﺭﻀﻴﺎﺕ ﺍﻝﺸﺨﺼﻴﺔ!‬
‫ﻭﻝﺤﺴﻡ ﻫﺫﻩ ﺍﻝﺸﺒﻬﺔ ‪ ،‬ﻭﻗﻁﻊ ﺍﻝﻁﺭﻴﻕ ﻋﻠﻰ ﺍﻝﻤﺤﺎﻭﻝﺔ ‪ ،‬ﻭﺍﻝﻤﻔﺎﺼﻠﺔ ﺍﻝﺤﺎﺴﻤﺔ ﺒﻴﻥ ﻋﺒﺎﺩﺓ ﻭﻋﺒﺎﺩﺓ ‪ ،‬ﻭﻤﻨﻬﺞ ﻭﻤﻨﻬﺞ ‪،‬‬
‫ﻭﺘﺼﻭﺭ ﻭﺘﺼﻭﺭ ‪ ،‬ﻭﻁﺭﻴﻕ ﻭﻁﺭﻴﻕ ‪ . .‬ﻨﺯﻝﺕ ﻫﺫﻩ ﺍﻝﺴﻭﺭﺓ ‪ .‬ﺒﻬﺫﺍ ﺍﻝﺠﺯﻡ ‪ .‬ﻭﺒﻬﺫﺍ ﺍﻝﺘﻭﻜﻴﺩ ‪ .‬ﻭﺒﻬـﺫﺍ ﺍﻝﺘﻜـﺭﺍﺭ ‪.‬‬
‫ﻝﺘﻨﻬﻲ ﻜل ﻗﻭل ‪ ،‬ﻭﺘﻘﻁﻊ ﻜل ﻤﺴﺎﻭﻤﺔ ﻭﺘﻔﺭﻕ ﻨﻬﺎﺌﻴﹰﺎ ﺒﻴﻥ ﺍﻝﺘﻭﺤﻴﺩ ﻭﺍﻝﺸﺭﻙ ‪ ،‬ﻭﺘﻘﻴﻡ ﺍﻝﻤﻌـﺎﻝﻡ ﻭﺍﻀـﺤﺔ ‪ ،‬ﻻ ﺘﻘﺒـل‬
‫ﺍﻝﻤﺴﺎﻭﻤﺔ ﻭﺍﻝﺠﺩل ﻓﻲ ﻗﻠﻴل ﻭﻻ ﻜﺜﻴﺭ ‪ }:‬ﻗل ﻴﺎ ﺃﻴﻬﺎ ﺍﻝﻜﺎﻓﺭﻭﻥ ‪ .‬ﻻ ﺃﻋﺒﺩ ﻤﺎ ﺘﻌﺒﺩﻭﻥ ‪ ،‬ﻭﻻ ﺃﻨﺘﻡ ﻋﺎﺒﺩﻭﻥ ﻤﺎ ﺃﻋﺒﺩ ‪،‬‬
‫ﻭﻻ ﺃﻨﺎ ﻋﺎﺒﺩ ﻤﺎ ﻋﺒﺩﺘﻡ ‪ ،‬ﻭﻻ ﺃﻨﺘﻡ ﻋﺎﺒﺩﻭﻥ ﻤﺎ ﺃﻋﺒﺩ ‪ .‬ﻝﻜﻡ ﺩﻴﻨﻜﻡ ﻭﻝﻲ ﺩﻴﻥ { ‪ .‬ﻨﻔﻲ ﺒﻌﺩ ﻨﻔﻲ ‪ .‬ﻭﺠﺯﻡ ﺒﻌﺩ ﺠـﺯﻡ ‪.‬‬
‫ﻭﺘﻭﻜﻴﺩ ﺒﻌﺩ ﺘﻭﻜﻴﺩ ‪ .‬ﺒﻜل ﺃﺴﺎﻝﻴﺏ ﺍﻝﻨﻔﻲ ﻭﺍﻝﺠﺯﻡ ﻭﺍﻝﺘﻭﻜﻴﺩ ‪. .‬‬
‫} ﻗل { ‪ . .‬ﻓﻬﻭ ﺍﻷﻤﺭ ﺍﻹﻝﻬﻲ ﺍﻝﺤﺎﺴﻡ ﺍﻝﻤﻭﺤﻲ ﺒﺄﻥ ﺃﻤﺭ ﻫﺫﻩ ﺍﻝﻌﻘﻴﺩﺓ ﺃﻤﺭ ﺍﷲ ﻭﺤﺩﻩ ‪ .‬ﻝﻴﺱ ﻝﻤﺤﻤﺩ ﻓﻴﻪ ﺸﻲﺀ ‪ .‬ﺇﻨﻤﺎ‬
‫ﻫﻭ ﺍﷲ ﺍﻵﻤﺭ ﺍﻝﺫﻱ ﻻ ﻤﺭﺩ ﻷﻤﺭﻩ ‪ ،‬ﺍﻝﺤﺎﻜﻡ ﻻ ﺭﺍﺩ ﻝﺤﻜﻤﻪ ‪.‬‬
‫} ﻗل ﻴﺎ ﺃﻴﻬﺎ ﺍﻝﻜﺎﻓﺭﻭﻥ { ‪ . .‬ﻨﺎﺩﺍﻫﻡ ﺒﺤﻘﻴﻘﺘﻬﻡ ‪ ،‬ﻭﻭﺼﻔﻬﻡ ﺒﺼﻔﺘﻬﻡ ‪ . .‬ﺇﻨﻬﻡ ﻝﻴﺴﻭﺍ ﻋﻠﻰ ﺩﻴﻥ ‪ ،‬ﻭﻝﻴﺴﻭﺍ ﺒﻤـﺅﻤﻨﻴﻥ‬
‫ﻭﺇﻨﻤﺎ ﻫﻡ ﻜﺎﻓﺭﻭﻥ ‪ .‬ﻓﻼ ﺍﻝﺘﻘﺎﺀ ﺇﺫﻥ ﺒﻴﻨﻙ ﻭﺒﻴﻨﻬﻡ ﻓﻲ ﻁﺭﻴﻕ ‪. .‬ﻭﻫﻜﺫﺍ ﻴﻭﺤﻲ ﻤﻁﻠﻊ ﺍﻝﺴﻭﺭﺓ ﻭﺍﻓﺘﺘـﺎﺡ ﺍﻝﺨﻁـﺎﺏ ‪،‬‬
‫ﺒﺤﻘﻴﻘﺔ ﺍﻻﻨﻔﺼﺎل ﺍﻝﺫﻱ ﻻ ﻴﺭﺠﻰ ﻤﻌﻪ ﺍﺘﺼﺎل!‬
‫} ﻻ ﺃﻋﺒﺩ ﻤﺎ ﺘﻌﺒﺩﻭﻥ { ‪ . .‬ﻓﻌﺒﺎﺩﺘﻲ ﻏﻴﺭ ﻋﺒﺎﺩﺘﻜﻡ ‪ ،‬ﻭﻤﻌﺒﻭﺩﻱ ﻏﻴﺭ ﻤﻌﺒﻭﺩﻜﻡ ‪. .‬‬
‫} ﻭﻻ ﺃﻨﺘﻡ ﻋﺎﺒﺩﻭﻥ ﻤﺎ ﺃﻋﺒﺩ { ﻓﻌﺒﺎﺩﺘﻜﻡ ﻏﻴﺭ ﻋﺒﺎﺩﺘﻲ ‪ ،‬ﻭﻤﻌﺒﻭﺩﻜﻡ ﻏﻴﺭ ﻤﻌﺒﻭﺩﻱ ‪.‬‬
‫} ﻭﻻ ﺃﻨﺎ ﻋﺎﺒﺩ ﻤﺎ ﻋﺒﺩﺘﻡ { ‪ . .‬ﺘﻭﻜﻴﺩ ﻝﻠﻔﻘﺭﺓ ﺍﻷﻭﻝﻰ ﻓﻲ ﺼﻴﻐﺔ ﺍﻝﺠﻤﻠﺔ ﺍﻻﺴﻤﻴﺔ ﻭﻫﻲ ﺃﺩل ﻋﻠـﻰ ﺜﺒـﺎﺕ ﺍﻝـﺼﻔﺔ‬
‫ﻭﺍﺴﺘﻤﺭﺍﺭﻫﺎ ‪.‬‬
‫} ﻭﻻ ﺃﻨﺘﻡ ﻋﺎﺒﺩﻭﻥ ﻤﺎ ﺃﻋﺒﺩ { ‪ . .‬ﺘﻜﺭﺍﺭ ﻝﺘﻭﻜﻴﺩ ﺍﻝﻔﻘﺭﺓ ﺍﻝﺜﺎﻨﻴﺔ ‪ .‬ﻜﻲ ﻻ ﺘﺒﻘﻲ ﻤﻅﻨﺔ ﻭﻻ ﺸﺒﻬﺔ ‪ ،‬ﻭﻻ ﻤﺠﺎل ﻝﻤﻅﻨﺔ‬
‫ﺃﻭ ﺸﺒﻬﺔ ﺒﻌﺩ ﻫﺫﺍ ﺍﻝﺘﻭﻜﻴﺩ ﺍﻝﻤﻜﺭﺭ ﺒﻜل ﻭﺴﺎﺌل ﺍﻝﺘﻜﺭﺍﺭ ﻭﺍﻝﺘﻭﻜﻴﺩ!‬
‫ﺜﻡ ﺇﺠﻤﺎل ﻝﺤﻘﻴﻘﺔ ﺍﻻﻓﺘﺭﺍﻕ ﺍﻝﺫﻱ ﻻ ﺍﻝﺘﻘﺎﺀ ﻓﻴﻪ ‪ .‬ﻭﺍﻻﺨﺘﻼﻑ ﺍﻝﺫﻱ ﻻ ﺘﺸﺎﺒﻪ ﻓﻴﻪ ‪ ،‬ﻭﺍﻻﻨﻔﺼﺎل ﺍﻝﺫﻱ ﻻ ﺍﺘﺼﺎل ﻓﻴﻪ ‪،‬‬
‫ﻭﺍﻝﺘﻤﻴﻴﺯ ﺍﻝﺫﻱ ﻻ ﺍﺨﺘﻼﻁ ﻓﻴﻪ ‪ }:‬ﻝﻜﻡ ﺩﻴﻨﻜﻡ ﻭﻝﻲ ﺩﻴﻥ { ‪ . .‬ﺃﻨﺎ ﻫﻨﺎ ﻭﺃﻨـﺘﻡ ﻫﻨـﺎﻙ ‪ ،‬ﻭﻻ ﻤﻌﺒـﺭ ﻭﻻ ﺠـﺴﺭ ﻭﻻ‬
‫ﻁﺭﻴﻕ!!!‬
‫ﻤﻔﺎﺼﻠﺔ ﻜﺎﻤﻠﺔ ﺸﺎﻤﻠﺔ ‪ ،‬ﻭﺘﻤﻴﺯ ﻭﺍﻀﺢ ﺩﻗﻴﻕ ‪. .‬ﻭﻝﻘﺩ ﻜﺎﻨﺕ ﻫﺫﻩ ﺍﻝﻤﻔﺎﺼﻠﺔ ﻀﺭﻭﺭﻴﺔ ﻹﻴﻀﺎﺡ ﻤﻌـﺎﻝﻡ ﺍﻻﺨـﺘﻼﻑ‬
‫ﺍﻝﺠﻭﻫﺭﻱ ﺍﻝﻜﺎﻤل ‪ ،‬ﺍﻝﺫﻱ ﻴﺴﺘﺤﻴل ﻤﻌﻪ ﺍﻝﻠﻘﺎﺀ ﻋﻠﻰ ﺸﻲﺀ ﻓﻲ ﻤﻨﺘﺼﻑ ﺍﻝﻁﺭﻴﻕ ‪ .‬ﺍﻻﺨﺘﻼﻑ ﻓﻲ ﺠﻭﻫﺭ ﺍﻻﻋﺘﻘﺎﺩ ‪،‬‬
‫ﻭﺃﺼل ﺍﻝﺘﺼﻭﺭ ‪ ،‬ﻭﺤﻘﻴﻘﺔ ﺍﻝﻤﻨﻬﺞ ‪ ،‬ﻭﻁﺒﻴﻌﺔ ﺍﻝﻁﺭﻴﻕ ‪.‬‬
‫ﺇﻥ ﺍﻝﺘﻭﺤﻴﺩ ﻤﻨﻬﺞ ‪ ،‬ﻭﺍﻝﺸﺭﻙ ﻤﻨﻬﺞ ﺁﺨﺭ ‪ . .‬ﻭﻻ ﻴﻠﺘﻘﻴﺎﻥ ‪ . .‬ﺍﻝﺘﻭﺤﻴﺩ ﻤﻨﻬﺞ ﻴﺘﺠﻪ ﺒﺎﻹﻨﺴﺎﻥ ﻤﻊ ﺍﻝﻭﺠﻭﺩ ﻜﻠﻪ ﺇﻝﻰ ﺍﷲ‬
‫ﻭﺤﺩﻩ ﻻ ﺸﺭﻴﻙ ﻝﻪ ‪ .‬ﻭﻴﺤﺩﺩ ﺍﻝﺠﻬﺔ ﺍﻝﺘﻲ ﻴﺘﻠﻘﻰ ﻤﻨﻬﺎ ﺍﻹﻨﺴﺎﻥ ‪ ،‬ﻋﻘﻴﺩﺘﻪ ﻭﺸﺭﻴﻌﺘﻪ ‪ ،‬ﻭﻗﻴﻤـﻪ ﻭﻤﻭﺍﺯﻴﻨـﻪ ‪ ،‬ﻭﺁﺩﺍﺒـﻪ‬

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‫ﻭﺃﺨﻼﻗﻪ ‪ ،‬ﻭﺘﺼﻭﺭﺍﺘﻪ ﻜﻠﻬﺎ ﻋﻥ ﺍﻝﺤﻴﺎﺓ ﻭﻋﻥ ﺍﻝﻭﺠﻭﺩ ‪ .‬ﻫﺫﻩ ﺍﻝﺠﻬﺔ ﺍﻝﺘﻲ ﻴﺘﻠﻘﻰ ﺍﻝﻤﺅﻤﻥ ﻋﻨﻬﺎ ﻫﻲ ﺍﷲ ‪ ،‬ﺍﷲ ﻭﺤـﺩﻩ‬
‫ﺒﻼ ﺸﺭﻴﻙ ‪ .‬ﻭﻤﻥ ﺜﻡ ﺘﻘﻭﻡ ﺍﻝﺤﻴﺎﺓ ﻜﻠﻬﺎ ﻋﻠﻰ ﻫﺫﺍ ﺍﻷﺴﺎﺱ ‪ .‬ﻏﻴﺭ ﻤﺘﻠﺒﺴﺔ ﺒﺎﻝﺸﺭﻙ ﻓﻲ ﺃﻴﺔ ﺼـﻭﺭﺓ ﻤـﻥ ﺼـﻭﺭﻩ‬
‫ﺍﻝﻅﺎﻫﺭﺓ ﻭﺍﻝﺨﻔﻴﺔ ‪ . .‬ﻭﻫﻲ ﺘﺴﻴﺭ ‪. .‬ﻭﻫﺫﻩ ﺍﻝﻤﻔﺎﺼﻠﺔ ﺒﻬﺫﺍ ﺍﻝﻭﻀﻭﺡ ﻀﺭﻭﺭﻴﺔ ﻝﻠﺩﺍﻋﻴﺔ ‪ .‬ﻭﻀﺭﻭﺭﻴﺔ ﻝﻠﻤﺩﻋﻭﻴﻥ ‪. .‬‬
‫ﺇﻥ ﺘﺼﻭﺭﺍﺕ ﺍﻝﺠﺎﻫﻠﻴﺔ ﺘﺘﻠﺒﺱ ﺒﺘﺼﻭﺭﺍﺕ ﺍﻹﻴﻤﺎﻥ ‪ .‬ﻭﺒﺨﺎﺼﺔ ﻓﻲ ﺍﻝﺠﻤﺎﻋﺎﺕ ﺍﻝﺘﻲ ﻋﺭﻓﺕ ﺍﻝﻌﻘﻴﺩﺓ ﻤـﻥ ﻗﺒـل ﺜـﻡ‬
‫ﺍﻨﺤﺭﻓﺕ ﻋﻨﻬﺎ ‪ .‬ﻭﻫﺫﻩ ﺍﻝﺠﻤﺎﻋﺎﺕ ﻫﻲ ﺃﻋﺼﻰ ﺍﻝﺠﻤﺎﻋﺎﺕ ﻋﻠﻰ ﺍﻹﻴﻤﺎﻥ ﻓﻲ ﺼﻭﺭﺘﻪ ﺍﻝﻤﺠﺭﺩﺓ ﻤﻥ ﺍﻝﻐﺒﺵ ﻭﺍﻻﻝﺘﻭﺍﺀ‬
‫ﻼ ‪ .‬ﺫﻝﻙ ﺃﻨﻬﺎ ﺘﻅﻥ ﺒﻨﻔﺴﻬﺎ ﺍﻝﻬﺩﻯ ﻓﻲ ﺍﻝﻭﻗﺕ ﺍﻝﺫﻱ‬
‫ﻭﺍﻻﻨﺤﺭﺍﻑ ‪ .‬ﺃﻋﺼﻰ ﻤﻥ ﺍﻝﺠﻤﺎﻋﺎﺕ ﺍﻝﺘﻲ ﻻ ﺘﻌﺭﻑ ﺍﻝﻌﻘﻴﺩﺓ ﺃﺼ ﹰ‬
‫ﺘﺘﻌﻘﺩ ﺍﻨﺤﺭﺍﻓﺎﺘﻬﺎ ﻭﺘﺘﻠﻭﻯ! ﻭﺍﺨﺘﻼﻁ ﻋﻘﺎﺌﺩﻫﺎ ﻭﺃﻋﻤﺎﻝﻬﺎ ﻭﺨﻠﻁ ﺍﻝﺼﺎﻝﺢ ﺒﺎﻝﻔﺎﺴﺩ ﻓﻴﻬﺎ ‪ ،‬ﻗﺩ ﻴﻐﺭﻱ ﺍﻝﺩﺍﻋﻴﺔ ﻨﻔﺴﻪ ﺒﺎﻷﻤل‬
‫ﻓﻲ ﺍﺠﺘﺫﺍﺒﻬﺎ ﺇﺫﺍ ﺃﻗﺭ ﺍﻝﺠﺎﻨﺏ ﺍﻝﺼﺎﻝﺢ ﻭﺤﺎﻭل ﺘﻌﺩﻴل ﺍﻝﺠﺎﻨﺏ ﺍﻝﻔﺎﺴﺩ ‪ . .‬ﻭﻫﺫﺍ ﺍﻹﻏﺭﺍﺀ ﻓﻲ ﻤﻨﺘﻬﻰ ﺍﻝﺨﻁﻭﺭﺓ!‬
‫ﺇﻥ ﺍﻝﺠﺎﻫﻠﻴﺔ ﺠﺎﻫﻠﻴﺔ ‪ .‬ﻭﺍﻹﺴﻼﻡ ﺇﺴﻼﻡ ‪ .‬ﻭﺍﻝﻔﺎﺭﻕ ﺒﻴﻨﻬﻤﺎ ﺒﻌﻴﺩ ‪ .‬ﻭﺍﻝﺴﺒﻴل ﻫﻭ ﺍﻝﺨﺭﻭﺝ ﻋﻥ ﺍﻝﺠﺎﻫﻠﻴﺔ ﺒﺠﻤﻠﺘﻬﺎ ﺇﻝـﻰ‬
‫ﺍﻹﺴﻼﻡ ﺒﺠﻤﻠﺘﻪ ‪ .‬ﻫﻭ ﺍﻻﻨﺴﻼﺥ ﻤﻥ ﺍﻝﺠﺎﻫﻠﻴﺔ ﺒﻜل ﻤﺎ ﻓﻴﻬﺎ ﻭﺍﻝﻬﺠﺭﺓ ﺇﻝﻰ ﺍﻹﺴﻼﻡ ﺒﻜل ﻤﺎ ﻓﻴﻪ ‪.‬‬
‫ﻼ‪.‬‬
‫ﻭﺃﻭل ﺨﻁﻭﺓ ﻓﻲ ﺍﻝﻁﺭﻴﻕ ﻫﻲ ﺘﻤﻴﺯ ﺍﻝﺩﺍﻋﻴﺔ ﻭﺸﻌﻭﺭﻩ ﺒﺎﻻﻨﻌﺯﺍل ﺍﻝﺘﺎﻡ ﻋﻥ ﺍﻝﺠﺎﻫﻠﻴﺔ ‪ :‬ﺘﺼﻭﺭﹰﺍ ﻭﻤﻨﻬﺠﹰﺎ ﻭﻋﻤـ ﹰ‬
‫ﺍﻻﻨﻌﺯﺍل ﺍﻝﺫﻱ ﻻ ﻴﺴﻤﺢ ﺒﺎﻻﻝﺘﻘﺎﺀ ﻓﻲ ﻤﻨﺘﺼﻑ ﺍﻝﻁﺭﻴﻕ ‪ .‬ﻭﺍﻻﻨﻔﺼﺎل ﺍﻝﺫﻱ ﻴﺴﺘﺤﻴل ﻤﻌﻪ ﺍﻝﺘﻌﺎﻭﻥ ﺇﻻ ﺇﺫﺍ ﺍﻨﺘﻘل ﺃﻫل‬
‫ﺍﻝﺠﺎﻫﻠﻴﺔ ﻤﻥ ﺠﺎﻫﻠﻴﺘﻬﻡ ﺒﻜﻠﻴﺘﻬﻡ ﺇﻝﻰ ﺍﻹﺴﻼﻡ ‪.‬‬
‫ﻻ ﺘﺭﻗﻴﻊ ‪ .‬ﻭﻻ ﺃﻨﺼﺎﻑ ﺤﻠﻭل ‪ .‬ﻭﻻ ﺍﻝﺘﻘﺎﺀ ﻓﻲ ﻤﻨﺘﺼﻑ ﺍﻝﻁﺭﻴﻕ ‪ . .‬ﻤﻬﻤﺎ ﺘﺯﻴﺕ ﺍﻝﺠﺎﻫﻠﻴﺔ ﺒـﺯﻱ ﺍﻹﺴـﻼﻡ ‪ ،‬ﺃﻭ‬
‫ﺍﺩﻋﺕ ﻫﺫﺍ ﺍﻝﻌﻨﻭﺍﻥ!‬
‫ﻭﺘﻤﻴﺯ ﻫﺫﻩ ﺍﻝﺼﻭﺭﺓ ﻓﻲ ﺸﻌﻭﺭ ﺍﻝﺩﺍﻋﻴﺔ ﻫﻭ ﺤﺠﺭ ﺍﻷﺴﺎﺱ ‪ .‬ﺸﻌﻭﺭﻩ ﺒﺄﻨﻪ ﺸﻲﺀ ﺁﺨﺭ ﻏﻴﺭ ﻫﺅﻻﺀ ‪ .‬ﻝﻬﻡ ﺩﻴﻨﻬﻡ ﻭﻝﻪ‬
‫ﺩﻴﻨﻪ ‪ ،‬ﻝﻬﻡ ﻁﺭﻴﻘﻬﻡ ﻭﻝﻪ ﻁﺭﻴﻘﻪ ‪ .‬ﻻ ﻴﻤﻠﻙ ﺃﻥ ﻴﺴﺎﻴﺭﻫﻡ ﺨﻁﻭﺓ ﻭﺍﺤﺩﺓ ﻓﻲ ﻁﺭﻴﻘﻬﻡ ‪ .‬ﻭﻭﻅﻴﻔﺘﻪ ﺃﻥ ﻴـﺴﻴﺭﻫﻡ ﻓـﻲ‬
‫ﻁﺭﻴﻘﻪ ﻫﻭ ‪ ،‬ﺒﻼ ﻤﺩﺍﻫﻨﺔ ﻭﻻ ﻨﺯﻭل ﻋﻥ ﻗﻠﻴل ﻤﻥ ﺩﻴﻨﻪ ﺃﻭ ﻜﺜﻴﺭ!‬
‫ﻭﺇﻻ ﻓﻬﻲ ﺍﻝﺒﺭﺍﺀﺓ ﺍﻝﻜﺎﻤﻠﺔ ‪ ،‬ﻭﺍﻝﻤﻔﺎﺼﻠﺔ ﺍﻝﺘﺎﻤﺔ ‪ ،‬ﻭﺍﻝﺤﺴﻡ ﺍﻝﺼﺭﻴﺢ ‪ } . .‬ﻝﻜﻡ ﺩﻴﻨﻜﻡ ﻭﻝﻲ ﺩﻴﻥ { ‪. .‬‬
‫ﻭﻤﺎ ﺃﺤﻭﺝ ﺍﻝﺩﺍﻋﻴﻥ ﺇﻝﻰ ﺍﻹﺴﻼﻡ ﺍﻝﻴﻭﻡ ﺇﻝﻰ ﻫﺫﻩ ﺍﻝﺒﺭﺍﺀﺓ ﻭﻫﺫﻩ ﺍﻝﻤﻔﺎﺼﻠﺔ ﻭﻫﺫﺍ ﺍﻝﺤﺴﻡ ‪ . .‬ﻤﺎ ﺃﺤﻭﺠﻬﻡ ﺇﻝﻰ ﺍﻝﺸﻌﻭﺭ‬
‫ﺒﺄﻨﻬﻡ ﻴﻨﺸﺌﻭﻥ ﺍﻹﺴﻼﻡ ﻤﻥ ﺠﺩﻴﺩ ﻓﻲ ﺒﻴﺌﺔ ﺠﺎﻫﻠﻴﺔ ﻤﻨﺤﺭﻓﺔ ‪ ،‬ﻭﻓﻲ ﺃﻨﺎﺱ ﺴﺒﻕ ﻝﻬﻡ ﺃﻥ ﻋﺭﻓﻭﺍ ﺍﻝﻌﻘﻴﺩﺓ ‪ ،‬ﺜـﻡ ﻁـﺎل‬
‫ﻋﻠﻴﻬﻡ ﺍﻷﻤﺩ } ﻓﻘﺴﺕ ﻗﻠﻭﺒﻬﻡ ﻭﻜﺜﻴﺭ ﻤﻨﻬﻡ ﻓﺎﺴﻘﻭﻥ { ﻭﺃﻨﻪ ﻝﻴﺱ ﻫﻨﺎﻙ ﺃﻨﺼﺎﻑ ﺤﻠﻭل ‪ ،‬ﻭﻻ ﺍﻝﺘﻘﺎﺀ ﻓـﻲ ﻤﻨﺘـﺼﻑ‬
‫ﺍﻝﻁﺭﻴﻕ ‪ ،‬ﻭﻻ ﺇﺼﻼﺡ ﻋﻴﻭﺏ ‪ ،‬ﻭﻻ ﺘﺭﻗﻴﻊ ﻤﻨﺎﻫﺞ ‪ . .‬ﺇﻨﻤﺎ ﻫﻲ ﺍﻝﺩﻋﻭﺓ ﺇﻝﻰ ﺍﻹﺴﻼﻡ ﻜﺎﻝﺩﻋﻭﺓ ﺇﻝﻴﻪ ﺃﻭل ﻤﺎ ﻜـﺎﻥ ‪،‬‬
‫ﺍﻝﺩﻋﻭﺓ ﺒﻴﻥ ﺍﻝﺠﺎﻫﻠﻴﺔ ‪ .‬ﻭﺍﻝﺘﻤﻴﺯ ﺍﻝﻜﺎﻤل ﻋﻥ ﺍﻝﺠﺎﻫﻠﻴﺔ ‪ } . .‬ﻝﻜﻡ ﺩﻴﻨﻜﻡ ﻭﻝﻲ ﺩﻴﻥ { ‪ . .‬ﻭﻫﺫﺍ ﻫﻭ ﺩﻴﻨﻲ ‪ :‬ﺍﻝﺘﻭﺤﻴـﺩ‬
‫ﺍﻝﺨﺎﻝﺹ ﺍﻝﺫﻱ ﻴﺘﻠﻘﻰ ﺘﺼﻭﺭﺍﺘﻪ ﻭﻗﻴﻤﻪ ‪ ،‬ﻭﻋﻘﻴﺩﺘﻪ ﻭﺸﺭﻴﻌﺘﻪ ‪ . .‬ﻜﻠﻬﺎ ﻤﻥ ﺍﷲ ‪ . .‬ﺩﻭﻥ ﺸﺭﻴﻙ ‪ . .‬ﻜﻠﻬﺎ ‪ . .‬ﻓﻲ ﻜل‬
‫ﻨﻭﺍﺤﻲ ﺍﻝﺤﻴﺎﺓ ﻭﺍﻝﺴﻠﻭﻙ ‪.‬‬
‫ﻭﺒﻐﻴﺭ ﻫﺫﻩ ﺍﻝﻤﻔﺎﺼﻠﺔ ‪ .‬ﺴﻴﺒﻘﻰ ﺍﻝﻐﺒﺵ ﻭﺘﺒﻘﻰ ﺍﻝﻤﺩﺍﻫﻨﺔ ﻭﻴﺒﻘﻰ ﺍﻝﻠﺒﺱ ﻭﻴﺒﻘﻰ ﺍﻝﺘﺭﻗﻴﻊ ‪ . .‬ﻭﺍﻝﺩﻋﻭﺓ ﺇﻝﻰ ﺍﻹﺴـﻼﻡ ﻻ‬
‫ﺘﻘﻭﻡ ﻋﻠﻰ ﻫﺫﻩ ﺍﻷﺴﺱ ﺍﻝﻤﺩﺨﻭﻝﺔ ﺍﻝﻭﺍﻫﻨﺔ ﺍﻝﻀﻌﻴﻔﺔ ‪ .‬ﺇﻨﻬﺎ ﻻ ﺘﻘـﻭﻡ ﺇﻻ ﻋﻠـﻰ ﺍﻝﺤـﺴﻡ ﻭﺍﻝـﺼﺭﺍﺤﺔ ﻭﺍﻝـﺸﺠﺎﻋﺔ‬
‫ﻭﺍﻝﻭﻀﻭﺡ ‪. .‬‬
‫ﻭﻫﺫﺍ ﻫﻭ ﻁﺭﻴﻕ ﺍﻝﺩﻋﻭﺓ ﺍﻷﻭل ‪ } :‬ﻝﻜﻡ ﺩﻴﻨﻜﻡ ﻭﻝﻲ ﺩﻴﻥ { ‪. .‬‬

‫‪١١٠‬‬
 ‫ﺍﻝﻔﺼل ﺍﻝﺜﺎﻝﺙ‬
‫ﺏ؟‬
‫ﺒﻤﺎﺫﺍ ﺴﻨ ﱠﺘﻬ ‪‬ﻡ ﻭﺒﻤﺎﺫﺍ ﺴﻨﺠﻴ ‪‬‬

‫ﺒﻌﺩ ﺍﻝﺤﺩﻴﺙ ﻋﻥ ﺍﻝﺩﻭﺍﻋﻲ ﻭﺍﻷﺴﺒﺎﺏ ﺍﻝﻤﻭﻁﺌـﺔ‪ ،‬ﻭﺍﺴـﺘﻘﺭﺍﺀ ﺍﻝﻅـﺭﻭﻑ ﻭﺍﻷﺤـﻭﺍل‬

‫ﺍﻝﺭﺍﻫﻨﺔ‪ ،‬ﻭﺘﻘﻠﻴﺏ ﺍﻝﻨﻅﺭ ﻓﻴﻬﺎ ﻋﻭﺩﹰﺍ ﻋﻠﻰ ﺒـﺩﺃ‪ ،‬ﻭﺍﺴـﺘﻨﻁﺎﻕ ﺒﻭﺍﻁﻨﻬـﺎ‪ ،‬ﻭﺍﺴﺘـﺸﻔﺎﻑ‬
‫ﻤﻼﻤﺤﻬﺎ‪ ،‬ﻭﻓﻘ ﹰﺎ ﻝﻤﻌﺎﻴﻴﺭ ﺍﻝﻤﺼﻠﺤﺔ ﺍﻝﻤﻁﻠﻭﺒـﺔ‪ ،‬ﻭﺘﺨﺭﻴﺠـ ﹰﺎ ﻋﻠـﻰ ﻤﻌـﺎﻝﻡ ﺍﻝـﺸﺭﻴﻌﺔ‬
‫ﺍﻝﻤﺤﻤﻭﺩﺓ‪ ،‬ﻭﻤﺭﺍﻋﺎ ﹰﺓ ﻝﻘﻭﺍﻋﺩﻫﺎ ﻭﻤﻘﺎﺼﺩﻫﺎ ﻭﻤﺼﺎﻝﺤﻬﺎ ﺍﻝﻤﻌﺭﻭﻓـﺔ‪ ،‬ﻜﺎﻨـﺕ ﺍﻝﻨﺘﻴﺠـﺔ‬
‫ﺍﻝﻭﺍﻋﺩﺓ ﺃﻥ ﺃﺭﺽ ﺍﻝﻌﺭﺍﻕ ﺘﻬﻠل ﻝﻭﻻﺩﺓ ﺩﻭﻝ ٍﺔ ﺇﺴﻼﻤﻴ ٍﺔ ﻨﺎﺸﺌﺔ‪.‬‬
‫ﺍﻝﻨﺘﻴﺠﺔ ﺭﺒﻤﺎ ﻝﻥ ﺘﺭﻀﻲ ﻁﻭﺍﺌﻑ ﻋﺩﻴﺩ ﹰﺓ ﻤﻥ ﺍﻝﻨﺎﺱ‪ ،‬ﻭﺴﻴﺘﺤﻤﺱ ﺍﻝﺒﻌﺽ ﺇﺜـﺭ ﺫﻝـﻙ‬
‫ﻝﻴﻜﻭﻥ ﺸﺩﻗ ﹰﺎ ﻤﻔﺘﻭﺤ ﹰﺎ ﻴﻜﻴل ﺍﻻﺘﻬﺎﻤﺎﺕ ﻭﻴﻨﺼﺏ ﺃﻝﻭﻴﺔ ﺍﻝﻌﺩﺍﺀ‪ ،‬ﻤﻤﺎﺭﺍﺓ ﻭﻤﺠﺎﺩﻝﺔ ﺒﺎﻝﺒﺎﻁل‪.‬‬
‫‪١٢٨‬‬
‫ﻭﺘﻠﻙ ﺨﺩﻴﻌ ﹸﺔ ﺍﻝﻁﺒ ِﻊ ﺍﻝﻠﺌﻴ ِﻡ‬ ‫ﺤﻠﹾﻡ‪‬‬
‫ﻥ ﺍﻝﻌﺠ ‪‬ﺯ ِ‬
‫ﻴﺭﻯ ﺍﻝﺠﺒﻨﺎ ‪‬ﺀ ﺃ ‪‬‬
‫ﻤﻊ ﺍﻝﻌﻠﻡ ﺃﻥ ﻜﺜﻴﺭﹰﺍ ﻤﻤﺎ ﺃﻭﻀﺤﻨﺎﻩ ﻓﻲ ﻓﺼﻠﻨﺎ ﺍﻝﺴﺎﺒﻕ ﻻ ﻴﻌﺩﻭ ﺃﻥ ﻴﻜـﻭﻥ ﻤـﻥ ﺠﻤﻠـﺔ‬
‫ﺍﻝﺤﻘﺎﺌﻕ ﺍﻝﻨﺎﺼﻌﺔ ﺍﻝﻤﻨﺘﺸﺭﺓ ﻓﻲ ﺸﺭﻕ ﺍﻝﻌﺭﺍﻕ ﻭﻏﺭﺒﻪ ﻻ ﻴﻨﻜﺭﻫﺎ ﺇﻻ ﺃﺼﺤﺎﺏ ﺍﻝﻌﻴـﻭﻥ‬
‫ﺏ ﺃﺭﻤ ٍﺩ ﺴﻘﻴﻡٍ‪ ،‬ﻴﺼﺩﻕ ﻓﻴﻪ ﻗـﻭل ﻤـﻥ‬
‫ﻙ ﻤﺸﺎﻏ ٍ‬
‫ﺍﻝﺸﻼﺀ‪ ،‬ﻭﻻ ﻴﺠﺎﺩل ﻓﻴﻬﺎ ﺇﻻ ﻜلٌ ﻤﻤﺎﺤ ٍ‬
‫ﻗﺎل‪:‬‬
‫ﻭﻴ‪‬ﻨ ِﻜ ‪‬ﺭ ﺍﻝﻔ ‪‬ﻡ ﻁﻌﻡ ﺍﻝﻤﺎﺀ ﻤﻥ‬ ‫ﻥ ﻀ‪‬ﻭ ‪‬ﺀ ﺍﻝﺸﻤﺱ ﻤﻥ ‪‬ﺭ ‪‬ﻤ ٍﺩ‬
‫ﻗﺩ ﺘﹸﻨ ِﻜ ‪‬ﺭ ﺍﻝﻌﻴ ‪‬‬
‫‪١٢٩‬‬
‫ﺴﻘﻡ‬

‫‪١٢٨‬‬
‫‪ -‬ﺍﻝﺒﻴﺕ ﻤﻥ ﻗﺼﻴﺩﺓ ﻗﻴﻤﺔ ﺠﺩﺍ ﻝﻠﻤﺘﻨﺒﻲ ﻭﻫﺫﻩ ﻫﻲ ‪:‬‬
‫ﻥ ﺍﻝﻨﹼﺠﻭ ِﻡ‬
‫ﻓﹶﻼ ﺘﹶﻘ ﹶﻨﻊ‪ ‬ﺒﻤﺎ ﺩﻭ ‪‬‬ ‫ﻑ ‪‬ﻤﺭ‪‬ﻭ ِﻡ‬
‫ﺸ ‪‬ﺭ ٍ‬
‫ﺕ ﻓﻲ ﹶ‬
‫ﺇﺫﺍ ﻏﺎ ‪‬ﻤﺭ‪ ‬ﹶ‬
‫ﺕ ﻓﻲ ﺃﻤ‪ٍ ‬ﺭ ﻋ‪‬ﻅﻴ ِﻡ‬
‫ﻁﻌ‪ِ ‬ﻡ ﺍﻝ ‪‬ﻤﻭ‪ِ ‬‬
‫ﻜﹶ‬ ‫ﺤﻘِﻴ ٍﺭ‬
‫ﺕ ﻓﻲ ﺃﻤ‪‬ﺭٍ ‪‬‬
‫ﻁﻌ‪ ‬ﻡ ﺍﻝ ‪‬ﻤﻭ‪ِ ‬‬
‫ﻓﹶ‬
‫ﺠﺴ‪‬ﻭ ِﻡ‬
‫ﺢ ‪‬ﺩﻤ‪‬ﻌ‪‬ﻬﺎ ﻤﺎ ‪‬ﺀ ﺍﻝ ‪‬‬
‫ﺴﺘﹶﺒﻜﻲ ﺸﹶﺠﻭﻫ‪‬ﺎ ﹶﻓﺭ‪‬ﺴﻲ ﻭﻤ‪‬ﻬﺭﻱ ﺼ‪‬ﻔﺎﺌ ‪‬‬
‫ﻜﻤ‪‬ﺎ ﻨﹶﺸﺄ ﺍﻝﻌ‪‬ﺫﺍﺭ‪‬ﻯ ﻓﻲ ﺍﻝﻨﹼﻌﻴ ِﻡ‬ ‫ﻥ ﺍﻝﻨﹼﺎ ‪‬ﺭ ﺜ ‪‬ﻡ ﹶﻨﺸﹶﺄﻥ‪ ‬ﻓﻴﻬ‪‬ﺎ‬
‫ﹸﻗﺭِﻴ ‪‬‬
‫ﺕ ﺍﻝ ﹸﻜﻠﹸﻭ ِﻡ‬
‫ﻭﺃﻴ‪‬ﺩﻴﻬ‪‬ﺎ ﻜﹶﺜﻴﺭﺍ ﹸ‬ ‫ﺕ‬
‫ل ‪‬ﻤﺨﹾﻠﹶﺼﺎ ٍ‬
‫ﻥ ﺍﻝﺼ‪‬ﻴﺎ ِﻗ َ‬
‫ﻭﻓﺎ ‪‬ﺭﻗﹾ ‪‬‬
‫ﻙ ﺨﹶﺩﻴ ‪‬ﻌ ﹸﺔ ﺍﻝﻁﹼﺒ ِﻊ ﺍﻝﻠﹼﺌﻴ ِﻡ‬
‫ﻭﺘِﻠ ‪‬‬ ‫ﻋﻘﹾلٌ‬
‫ﻥ ﺍﻝﻌ‪‬ﺠ ‪‬ﺯ ‪‬‬
‫ﺠﺒ‪‬ﻨﺎ ‪‬ﺀ ﺃ ‪‬‬
‫ﻴﺭ‪‬ﻯ ﺍﻝ ‪‬‬
‫ﻋ ِﺔ ﻓﻲ ﺍﻝﺤ‪‬ﻜﻴ ِﻡ‬
‫ل ﺍﻝﺸﹼﺠﺎ ‪‬‬
‫ﻭﻻ ﻤِﺜ َ‬ ‫ﻋ ٍﺔ ﻓﻲ ﺍﻝ ‪‬ﻤﺭ‪ِ ‬ﺀ ﺘﹸﻐﻨﻲ‬
‫ل ﺸﹶﺠﺎ ‪‬‬
‫ﻭﻜ ّ‬
‫ﻥ ﺍﻝ ﹶﻔﻬ‪ِ ‬ﻡ ﺍﻝﺴ‪‬ﻘﻴ ِﻡ‬
‫ﻭﺁ ﹶﻓﹸﺘ ‪‬ﻪ ِﻤ ‪‬‬ ‫ﻻ ﺼ‪‬ﺤﻴﺤﹰﺎ‬
‫ﺏ ﻗﻭ‪ ‬ﹰ‬
‫ﻭﻜﻡ‪ ‬ﻤﻥ ﻋﺎ ِﺌ ٍ‬
‫ﺢ ﻭﺍﻝ ‪‬ﻌﻠﹸﻭ ِﻡ‬
‫ﻋﻠﻰ ﹶﻗ ‪‬ﺩ ِﺭ ﺍﻝﻘﹶﺭﺍﺌ ِ‬ ‫ﻥ ِﻤﻨﹾ ‪‬ﻪ‬
‫ﺨ ﹸﺫ ﺍﻵﺫﺍ ‪‬‬
‫ﻭﻝ ِﻜﻥ‪ ‬ﺘﺄ ﹸ‬
‫‪١٢٩‬‬
‫‪ -‬ﻫﺫﺍ ﺍﻝﺒﻴﺕ ﻤﻥ ﻗﺼﻴﺩﺓ ﺍﻝﺒﺭﺩﺓ ﺍﻝﻤﺸﻬﻭﺭﺓ ﻝﻠﺒﻭﺼﻴﺭﻱ‬

‫‪١١١‬‬
‫ﻭﻤﻊ ﻫﺫﺍ ﻴﺘﺴﻊ ﺼﺩﺭﻨﺎ ﻝﻤﺎ ﻗﺩ ﻴﻘﺎل ﻭﻴﺩﺍﺭ‪ ،‬ﺤﻭل ﺃﻤﺭ ﻨـ ‪‬ﺩ ﻓـﻲ ﺠﻼﻝﺘـﻪ ﻭﻫﻴﺒﺘـﻪ‪،‬‬
‫ﻭﺍﻝﺨﻭﺽ ﻓﻴﻪ ﻭﺇﻥ ﻜﺎﻥ ﺃﺼﻌﺏ ﻤﻥ ﻗﻁﻊ ﺍﻝﻔﻴﺎﻓﻲ ﻭﺍﻝﻘﻔﺎﺭ‪ ،‬ﻭﺍﻋﺘﻼﺀ ﺍﻝﺠﻼﻤﻴﺩ ﺍﻝﺼﻤﺎﺀ‪،‬‬
‫ﻓﻬﻭ ﻤﻤﺎ ﻻ ﺒﺩ ﻤﻨﻪ‪ ،‬ﻭﺍﻝﻭﺍﻗﻊ ﻭﺍﻷﺤﺩﺍﺙ ﻻ ﺘﻤﻬل ﺃﺤﺩﺍﹰ‪ ،‬ﻭﺍﻝﺘﺎﺭﻴﺦ ﻻ ﻴﻔﺘﺢ ﺒﺎﺒﻪ ﺇﻻ ﻝﻤﻥ‬
‫ﻲ‬
‫ﻗﺭﻋﻪ‪ ،‬ﻭﺍﻝﻌﺩﻭ ﻻ ﻴﺭﺤﻡ‪ ،‬ﻭﺍﻝﺤﺴﺎﺩ ﻋﻠﻰ ﺍﻝﻁﺭﻕ ﻭﺍﻝﻤﻔﺎﺭﻕ‪ ،‬ﻭﺍﻝﺒﻴﺎﻥ ﻭﺍﺠـﺏ‪ ‬ﺸـﺭﻋ ‪‬‬
‫ﻲ ﻻ ﻤﻔ ‪‬ﺭ ﻤﻥ ﺘﺤﻤﻠﻪ‪ ،‬ﻭﻻ ﻨﺠﺎﺓ ﻓﻲ ﺍﻝﺘﻔﺭﻴﻁ ﻓﻲ ﺃﻤﺎﻨﺘﻪ ﻗﺎل ﺘﻌﺎﻝﻰ ‪ } :‬ﻭِﺇ ﹶﺫ‬
‫ﻭﻤﻴﺜﺎﻕﹲ ﺭﺒﺎﻨ ‪‬‬
‫ﻅﻬ‪‬ﻭ ِﺭ ِﻫﻡ‪‬‬
‫ﻻ ﹶﺘﻜﹾﹸﺘﻤ‪‬ﻭ ﹶﻨ ‪‬ﻪ ﹶﻓ ﹶﻨ ‪‬ﺒﺫﹸﻭ ‪‬ﻩ ‪‬ﻭﺭ‪‬ﺍﺀ ﹸ‬
‫ﺱ ‪‬ﻭ ﹶ‬
‫ﺏ ﹶﻝﹸﺘ ‪‬ﺒ‪‬ﻴﹸﻨﱠﻨ ‪‬ﻪ ﻝِﻠﻨﱠﺎ ِ‬
‫ﻥ ﺃُﻭﺘﹸﻭﺍﹾ ﺍﻝﹾ ِﻜﺘﹶﺎ ‪‬‬
‫ﻕ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺨ ﹶﺫ ﺍﻝﹼﻠ ‪‬ﻪ ﻤِﻴﺜﹶﺎ ﹶ‬
‫َﺃ ﹶ‬
‫ﻥ{ )‪ (١٨٧‬ﺴﻭﺭﺓ ﺁل ﻋﻤﺭﺍﻥ‪.‬‬
‫ﺱ ﻤ‪‬ﺎ ‪‬ﻴﺸﹾ ﹶﺘﺭ‪‬ﻭ ‪‬‬
‫ﻼ ﹶﻓ ِﺒﺌْ ‪‬‬
‫ﻭ‪‬ﺍﺸﹾ ﹶﺘﺭ‪‬ﻭ‪‬ﺍﹾ ِﺒ ِﻪ ﹶﺜﻤ‪‬ﻨ ﹰﺎ ﹶﻗﻠِﻴ ﹰ‬
‫ﻭﻫﺎ ﺃﻨﺫﺍ ﺃﻋﺭﺽ ﺒﻌﻀ ﹰﺎ ﻤﻥ ﺍﻝﻤﻨﺎﻗﺸﺎﺕ ﻤﻤﺎ ﻗﺩ ﻴﺜﺎﺭ ﺤﻭل ﺍﻹﻋﻼﻥ ﻋﻥ ﺩﻭﻝﺔ ﺍﻝﻌﺭﺍﻕ‬
‫ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﺠﺎﻫﺩﹰﺍ ﻓﻴﻤﺎ ﺃﺯﻋﻡ ﻜﺸﻑ ﺍﻝﻐﻤﻭﺽ ﻭﺍﻻﻝﺘﺒﺎﺱ ﺍﻝﺫﻱ ﻗﺩ ﻴﻌﺘـﺭﻱ ﺍﻷﻓﻬـﺎﻡ‬
‫ﻭﻴﺸﺘﺕ ﺍﻝﻭﺠﺩﺍﻥ‪ ،‬ﻓﺄﻗﻭل" ﺍﻝﻠﻬﻡ ﺭﺏ ﺠﺒﺭﺍﺌﻴل ﻭﻤﻴﻜﺎﺌﻴل ﻓـﺎﻁﺭ ﺍﻝـﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‬
‫ﻋﺎﻝﻡ ﺍﻝﻐﻴﺏ ﻭﺍﻝﺸﻬﺎﺩﺓ ﺃﻨﺕ ﺘﺤﻜﻡ ﺒﻴﻥ ﻋﺒﺎﺩﻙ ﻓﻴﻤﺎ ﻜﺎﻨﻭﺍ ﻓﻴﻪ ﻴﺨﺘﻠﻔـﻭﻥ‪ ،‬ﺍﻫـﺩﻨﻲ ﻝﻤـﺎ‬
‫ﺍﺨﺘﻠﻔﻭﺍ ﻓﻴﻪ ﻤﻥ ﺍﻝﺤﻕ ﺒﺈﺫﻨﻙ ﺇﻨﻙ ﺘﻬﺩﻱ ﻤﻥ ﺘﺸﺎﺀ ﺇﻝﻰ ﺼﺭﺍﻁ ﻤﺴﺘﻘﻴﻡ"‬
‫ﻓﺎﻷﺼل ﻋﻨﺩ ﺠﻤﻴﻊ ﺍﻝﻨﻅﺎﺭ ﻤﻥ ﺃﻫل ﺍﻹﺴﻼﻡ ﺍﻝﺭﺩ ﻋﻨﺩ ﺍﻝﺘﻨﺎﺯﻉ ﺇﻝﻰ ﺍﷲ ﻭﺭﺴﻭﻝﻪ ﻗـﺎل‬
‫ﻷﻤ‪ِ ‬ﺭ ﻤِﻨ ﹸﻜﻡ‪ ‬ﹶﻓﺈِﻥ‬
‫ل ‪‬ﻭُﺃﻭ‪‬ﻝِﻲ ﺍ َ‬
‫ﺍﷲ ﺘﻌﺎﻝﻰ‪} :‬ﻴ‪‬ﺎ َﺃ‪‬ﻴﻬ‪‬ﺎ ﺍﱠﻝﺫِﻴﻥ‪ ‬ﺁ ‪‬ﻤﻨﹸﻭﺍﹾ َﺃﻁِﻴﻌ‪‬ﻭﺍﹾ ﺍﻝﹼﻠ ‪‬ﻪ ‪‬ﻭَﺃﻁِﻴﻌ‪‬ﻭﺍﹾ ﺍﻝ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﻙ‬
‫ﺨ ِﺭ ﹶﺫِﻝ ‪‬‬
‫ﻥ ﺒِﺎﻝﹼﻠ ِﻪ ﻭ‪‬ﺍﻝﹾ ‪‬ﻴﻭ‪ِ ‬ﻡ ﺍﻵ ِ‬
‫ل ﺇِﻥ ﻜﹸﻨﹸﺘﻡ‪ ‬ﹸﺘﺅْ ِﻤﻨﹸﻭ ‪‬‬
‫ﺸﻲ‪ٍ ‬ﺀ ﹶﻓ ‪‬ﺭﺩ‪‬ﻭ ‪‬ﻩ ِﺇﻝﹶﻰ ﺍﻝﹼﻠ ِﻪ ﻭ‪‬ﺍﻝ ‪‬ﺭﺴ‪‬ﻭ ِ‬
‫ﹶﺘﻨﹶﺎ ‪‬ﺯﻋ‪‬ﹸﺘﻡ‪ ‬ﻓِﻲ ﹶ‬
‫ﻼ{ ]ﺍﻝﻨﺴﺎﺀ‪.[٥٩ :‬‬
‫ﻥ ﹶﺘﺄْﻭِﻴ ﹰ‬
‫ﺴ‪‬‬‫ﺨﻴ‪‬ﺭ‪ ‬ﻭَﺃﺤ‪ ‬‬
‫ﹶ‬
‫ﻓﺎﻝﺭﺩ ﺇﻝﻰ ﺍﷲ ﻭﺍﻝﺭﺴﻭل ﻫﻭ ﺍﻝﺭﺩ ﺇﻝﻰ ﻜﺘﺎﺏ ﺍﷲ ﻭﺇﻝﻰ ﺍﻝﺭﺴﻭل ﻓﻲ ﺤﻴﺎﺘﻪ ﻭﺇﻝﻰ ﻤﺎ ﺃﺜﺭ‬
‫ﻥ ﺜﻭﺍﺒ‪‬ﺎ‪ ،‬ﻭﺨﻴﺭ‬
‫ﻋﻨﻪ ﺒﻌﺩ ﻤﻤﺎﺘﻪ‪ .‬ﻋﻥ ﻗﺘﺎﺩﺓ‪":‬ﺫﻝﻙ ﺨﻴﺭ ﻭﺃﺤﺴﻥ ﺘﺄﻭﻴﻼ"‪ ،‬ﻴﻘﻭل‪ :‬ﺫﻝﻙ ﺃﺤﺴ ‪‬‬
‫ﻋﺎﻗﺒ ﹰﺔ‪.١٣٠‬‬
‫ﻓﺸﺎﻫﺩ ﺍﻝﺤﻕ ﻓﻲ ﻤﺴﺎﺌل ﺍﻝﺩﺭﺍﻴﺔ ﺍﻝﻜﺘﺎﺏ ﻭﺍﻝﺴﻨﺔ‪ ،‬ﻭﻻ ﺒﺩ ﻝﺼﺤﺔ ﺍﻝﺸﻬﺎﺩﺓ ﻤﻥ ﺍﺠﺘﻤﺎﻋﻬﺎ‬
‫ﻭﺍﻜﺘﻤﺎﻝﻬﺎ ﻭﻋﺩﻡ ﺍﺠﺘﺯﺍﺌﻬﺎ ﻭﺍﺨﺘﺯﺍﻝﻬﺎ‪ ،‬ﻭﻜل ﺨﻁﺄ ﻓﻲ ﺍﻷﺼﻭل ﺃﻭ ﺍﻝﻔﺭﻭﻉ‪ ،‬ﻓﻤﻨﺸﺄﻩ ﺇﻤﺎ‬
‫ﻏﻴﺎﺏ ﺍﻝﺸﺎﻫﺩ ﺃﻭ ﺍﺠﺘﺯﺍﺌﻪ ﺃﻭ ﺇﻨﺯﺍﻝﻪ ﻋﻠﻰ ﻏﻴﺭ ﻤﻌﻨﺎﻩ‪.‬‬
‫ﻗﺎل ﺍﺒﻥ ﺍﻝﻘﻴﻡ ‪-‬ﺭﺤﻤﻪ ﺍﷲ‪:-‬‬
‫" ﺍﻷﻤﺭ ﺍﻝﺜﺎﻨﻰ ﺃﻥ ﻴﻔﻬﻡ ﻋﻥ ﺍﻝﺭﺴﻭل ﻤﺭﺍﺩ ﻤﻥ ﻏﻴﺭ ﻏﻠﻭ ﻭﻻ ﺘﻘﺼﻴﺭ ﻓـﻼ ﻴﺤﻤـل‬
‫ﻜﻼﻤﻪ ﻤﺎﻻ ﻴﺤﺘﻤﻠﻪ ﻭﻻ ﻴﻘﺼﺭ ﺒﻪ ﻋﻥ ﻤﺭﺍﺩﻩ ﻭﻤﺎ ﻗﺼﺩﻩ ﻤﻥ ﺍﻝﻬﺩﻯ ﻭﺍﻝﺒﻴﺎﻥ‬
‫‪١٣٠‬‬
‫‪ -‬ﺘﻔﺴﻴﺭ ﺍﻝﻁﺒﺭﻱ ‪) -‬ﺝ ‪ / ٨‬ﺹ ‪(٥٠٦‬‬

‫‪١١٢‬‬
‫ﻭﻗﺩ ﺤﺼل ﺒﺈﻫﻤﺎل ﺫﻝﻙ ﻭﺍﻝﻌﺩﻭل ﻋﻨﻪ ﻤﻥ ﺍﻝﻀﻼل ﻭﺍﻝﻌﺩﻭل ﻋﻥ ﺍﻝـﺼﻭﺍﺏ ﻭﻤـﺎ ﻻ‬
‫ﻴﻌﻠﻤﻪ ﺇﻻ ﺍﷲ ﺒل ﺴﻭﺀ ﺍﻝﻔﻬﻡ ﻋﻥ ﺍﷲ ﻭﺭﺴﻭﻝﻪ ﺃﺼل ﻜل ﺒﺩﻋﺔ ﻭﻀﻼﻝﺔ ﻨـﺸﺄﺕ ﻓـﻲ‬
‫ﺍﻹﺴﻼﻡ ﺒل ﻫﻭ ﺃﺼل ﻜل ﺨﻁﺄ ﻓﻲ ﺍﻷﺼﻭل ﻭﺍﻝﻔﺭﻭﻉ ﻭﻻ ﺴﻴﻤﺎ ﺇﻥ ﺃﻀﻴﻑ ﺇﻝﻴﻪ ﺴﻭﺀ‬
‫ﺍﻝﻘﺼﺩ ﻓﻴﺘﻔﻕ ﺴﻭﺀ ﺍﻝﻔﻬﻡ ﻓﻲ ﺒﻌﺽ ﺍﻷﺸﻴﺎﺀ ﻤﻥ ﺍﻝﻤﺘﺒﻭﻉ ﻤﻊ ﺤـﺴﻥ ﻗـﺼﺩﻩ ﻭﺴـﻭﺀ‬
‫‪١٣١‬‬
‫ﺍﻝﻘﺼﺩ ﻤﻥ ﺍﻝﺘﺎﺒﻊ ﻓﻴﺎ ﻤﺤﻨﺔ ﺍﻝﺩﻴﻥ ﻭﺃﻫﻠﻪ ﻭﺍﷲ ﺍﻝﻤﺴﺘﻌﺎﻥ "‬
‫ﻓﺄﻫل ﺍﻝﺴﻨﺔ ﺃﺴﻌﺩ ﺍﻝﻨﺎﺱ ﺒﺎﻝﺤﻕ ﺤﻴﺙ ﺃﻝﻔﻭﺍ ﺒﻴﻥ ﺍﻝﻨﺼﻭﺹ ﻭﺠﻤﻌﻭﺍ ﺒﻴﻨﻬﺎ ﺒﻔﻬﻡ ﺴﻠﻑ‬
‫ﺍﻷﻤﺔ ﻓﺴﺩﺩﻭﺍ‪.‬‬
‫ﻭﻋﻠﻴﻪ ﻓﻜل ﺭﺩ ﻝﻠﻜﺘﺎﺏ ﻭﺍﻝﺴﻨﺔ ﻓﻬﻭ ﺴﺒﺏ ﻝﻼﻀﻁﺭﺍﺏ ﻭ ﺍﻻﺨﺘﻼﻁ ﺴﻭﺀﺍ ﻜﺎﻥ ﻜﻠﻴ ﹰﺎ ﺃﻭ‬
‫ﻥ ﻝﹶـ ‪‬ﻪ‬
‫ل ﻤِﻥ ‪‬ﺒﻌ‪ِ ‬ﺩ ﻤ‪‬ﺎ ﹶﺘ ‪‬ﺒ‪‬ﻴ ‪‬‬
‫ﺴﻭ َ‬
‫ﻕ ﺍﻝ ‪‬ﺭ ‪‬‬
‫ﺠﺯﺌﻴ ﹰﺎ ﻭﻝﻜل ﺭﺍﺩ ﻨﺼﻴﺏ ﻤﻥ ﻗﻭﻝﻪ ﺘﻌﺎﻝﻰ‪ } :‬ﻭﻤ‪‬ﻥ ‪‬ﻴﺸﹶﺎ ِﻗ ِ‬
‫ﺠﻬ‪‬ـﱠﻨ ‪‬ﻡ ‪‬ﻭﺴ‪‬ـﺎﺀﺕﹾ ﻤ‪‬ـﺼِﻴﺭﹰﺍ{‬
‫ﻥ ﹸﻨ ‪‬ﻭﱢﻝ ِﻪ ﻤ‪‬ﺎ ﹶﺘ ‪‬ﻭﻝﱠﻰ ‪‬ﻭ ﹸﻨﺼ‪ِ‬ﻠ ِﻪ ‪‬‬
‫ل ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﺴﺒِﻴ ِ‬
‫ﻏﻴ‪ ‬ﺭ ‪‬‬
‫ﺍﻝﹾ ‪‬ﻬﺩ‪‬ﻯ ‪‬ﻭ ‪‬ﻴﱠﺘ ِﺒﻊ‪ ‬ﹶ‬
‫]ﺍﻝﻨﺴﺎﺀ‪ ،[١١٥ :‬ﻭﻗﺎل ﺍﻝﺤﺴﻥ‪ :‬ﻤﺎ ﺘﺭﻙ ﻗﻭﻡ ﺍﻝﺤﻕ ﺇﻻ ﻤﺭﺝ ﺃﻤ ‪‬ﺭﻫ‪‬ﻡ‪ "١٣٢ .‬ﺃﻱ ﺍﺨـﺘﻠﻁ‬
‫ﻭﺍﻀﻁﺭﺏ‪.‬‬
‫ﻭﺇﻥ ﻤﻥ ﺍﻝﻤﺴﺎﺌل ﺍﻝﺘﻲ ﻜﺜﺭ ﻓﻴﻬﺎ ﺍﻷﺨﺫ ﻭﺍﻝﺭﺩ ﻓﻲ ﻫﺫﻩ ﺍﻷﻴﺎﻡ ﻤﺴﺄﻝﺔ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ‬
‫ﻭﻤﺩﻯ ﺸﺭﻋﻴﺘﻬﺎ ﻭﺼﺤﺘﻬﺎ ﻭ ﺍﻝﻨﻅﺭ ﻓﻲ ﺘﻠﻙ ﺍﻝﻤﺴﺄﻝﺔ ﻴﻔﺘﻘﺭ ﺇﻝﻰ ﻨﻅﺭﻴﻥ ﺍﻷﻭل‪ :‬ﺘﺼﻭﺭ‬
‫ﺍﻝﻭﺍﻗﻌﺔ ﺘﺼﻭﺭﹰﺍ ﺼﺤﻴﺤ ﹰﺎ ﻭ ﺍﻝﺜﺎﻨﻲ ﺘﻜﻴﻴﻑ ﺍﻝﻭﺍﻗﻌﺔ ﺸﺭﻋﺎﹰ‪ ،‬ﻭﻫﺫﺍ ﻤﺎ ﻨﺭﺠﻭﺍ ﺃﻥ ﻨﻜﻭﻥ ﻗﺩ‬
‫ﺍﺴﺘﻜﻤﻠﻨﺎ ﻓﻲ ﻫﺫﺍ ﺍﻝﻤﺒﺤﺙ‪.‬‬
‫ﻭﺍﷲ ﺍﻝﻤﺴﺘﻌﺎﻥ ﻭﻋﻠﻴﻪ ﺍﻝﺘﻜﻼﻥ ﻭﻻ ﺤﻭل ﻭﻻ ﻗﻭﺓ ﺇﻻ ﺒﺎﷲ‪.‬‬
‫==============‬

‫‪١٣١‬‬
‫‪ -‬ﺍﻝﺭﻭﺡ‪٦٣ /١‬‬
‫‪١٣٢‬‬
‫‪ -‬ﺘﻔﺴﻴﺭ ﺍﻝﺒﻐﻭﻱ ‪) -‬ﺝ ‪ / ٧‬ﺹ ‪ (٣٥٦‬ﺒﻼ ﺴﻨﺩ‬

‫‪١١٣‬‬
 ‫ﻓﺼل ﻓﻲ ﻭﺠﻭﺏ ﺍﻻﺠﺘﻤﺎﻉ ﺘﺤﺕ ﺭﺍﻴﺔ ﺍﻝﺤﻕ ﺒﺈﻤﺎﻡ ﻭﺍﺤﺩ‬

‫ﻓﻘﺩ ﺩﻝﺕ ﻨﺼﻭﺹ ﺍﻝﻜﺘﺎﺏ ﻭ ﺍﻝﺴﻨﺔ ﻋﻠﻰ ﻭﺠﻭﺏ ﺍﻹﺠﻤﺎﻉ ﻭﺘﺤﺭﻴﻡ ﺍﻝﻔﺭﻗﺔ ﻭ ﺍﻻﺨﺘﻼﻑ‬
‫ﻋﻠﹶـﻴ‪ ‬ﹸﻜﻡ‪ِ ‬ﺇﺫﹾ‬
‫ﺕ ﺍﻝﹼﻠ ِﻪ ‪‬‬
‫ﻻ ﹶﺘ ﹶﻔ ‪‬ﺭﻗﹸﻭﺍﹾ ﻭ‪‬ﺍﺫﹾ ﹸﻜﺭ‪‬ﻭﺍﹾ ِﻨﻌ‪ ‬ﻤ ﹶ‬
‫ﺠﻤِﻴﻌ ﹰﺎ ‪‬ﻭ ﹶ‬
‫ل ﺍﻝﹼﻠ ِﻪ ‪‬‬
‫ﺤﺒ‪ِ ‬‬
‫ﺼﻤ‪‬ﻭﺍﹾ ِﺒ ‪‬‬
‫ﻓﻘﺎل ﺘﻌﺎﻝﻰ‪} :‬ﻭ‪‬ﺍﻋ‪ ‬ﹶﺘ ِ‬
‫ﻥ ﺍﻝﻨﱠﺎ ِﺭ‬
‫ﺤﻔﹾ ‪‬ﺭ ٍﺓ ‪‬ﻤ ‪‬‬
‫ﺸﻔﹶﺎ ‪‬‬
‫ﻰ ﹶ‬
‫ﻋﹶﻠ ‪‬‬
‫ﻥ ﹸﻗﻠﹸﻭﺒِ ﹸﻜﻡ‪ ‬ﹶﻓ َﺄﺼ‪ ‬ﺒﺤ‪‬ﺘﹸﻡ ِﺒ ِﻨﻌ‪ ‬ﻤ ِﺘ ِﻪ ِﺇﺨﹾﻭ‪‬ﺍﻨ ﹰﺎ ‪‬ﻭﻜﹸﻨﹸﺘﻡ‪ ‬‬
‫ﻑ ‪‬ﺒﻴ‪ ‬‬
‫ﻜﹸﻨﹸﺘﻡ‪َ ‬ﺃﻋ‪‬ﺩ‪‬ﺍﺀ ﹶﻓ َﺄﱠﻝ ﹶ‬
‫ﻥ{ ]ﺁل ﻋﻤﺭﺍﻥ‪،[١٠٣ :‬‬
‫ﻥ ﺍﻝﹼﻠ ‪‬ﻪ ﹶﻝ ﹸﻜﻡ‪ ‬ﺁﻴ‪‬ﺎ ِﺘ ِﻪ ﹶﻝ ‪‬ﻌﱠﻠ ﹸﻜﻡ‪ ‬ﹶﺘﻬ‪ ‬ﹶﺘﺩ‪‬ﻭ ‪‬‬
‫ﻙ ‪‬ﻴﺒ‪‬ﻴ ‪‬‬
‫ﹶﻓﺄَﻨ ﹶﻘ ﹶﺫﻜﹸﻡ ‪‬ﻤﻨﹾﻬ‪‬ﺎ ﹶﻜ ﹶﺫِﻝ ‪‬‬
‫ﻋ ِﺔ ﻓﺈِﻨ ‪‬ﻬﻤ‪‬ـﺎ‬
‫ﺠﻤ‪‬ﺎ ‪‬‬
‫ﻋﺔِ‪ ،‬ﻭ‪‬ﺍﻝﹾ ‪‬‬
‫ﻋﹶﻠﻴ‪ ‬ﹸﻜﻡ‪ ‬ﺒِﺎﻝﻁﱠﺎ ‪‬‬
‫ﺱ ‪‬‬
‫ل‪":‬ﻴ‪‬ﺎ َﺃ‪‬ﻴﻬ‪‬ﺎ ﺍﻝﻨﱠﺎ ‪‬‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ﺒﻥ ‪‬ﻤﺴ‪‬ﻌ‪‬ﻭﺩٍ‪َ ،‬ﺃﱠﻨ ‪‬ﻪ ﻗﹶﺎ َ‬
‫ﻋﻥ‪ ‬‬
‫‪‬‬
‫ﻥ ﻓِﻲ‬
‫ﺤﺒ‪‬ﻭ ‪‬‬
‫ﺨﻴ‪‬ﺭ‪ِ ‬ﻤﻤ‪‬ﺎ ﹸﺘ ِ‬
‫ﻋ ِﺔ ﹶ‬
‫ﺠﻤ‪‬ﺎ ‪‬‬
‫ﻋﺔِ‪ ،‬ﻭ‪‬ﺍﻝﹾ ‪‬‬
‫ﻥ ﻓِﻲ ﺍﻝﻁﱠﺎ ‪‬‬
‫ﻥ ﻤ‪‬ﺎ ﹶﺘﻜﹾ ‪‬ﺭﻫ‪‬ﻭ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ﺍﱠﻝﺫِﻱ َﺃ ‪‬ﻤﺭ‪ِ ‬ﺒﻪِ‪ ،‬ﻭِﺇ ‪‬‬
‫ﺤﺒ‪ُ ‬‬
‫‪‬‬
‫ﻹﺴ‪‬ﻼ ‪‬ﻡ‬
‫ﻥﺍِ‬
‫ل ﹶﻝ ‪‬ﻪ ِﻨﻬ‪‬ﺎ ‪‬ﻴ ﹰﺔ ﻴ‪‬ﻨﹾ ﹶﺘﻬِﻲ ِﺇﹶﻝﻴ‪‬ﻬ‪‬ﺎ‪ ،‬ﻭِﺇ ‪‬‬
‫ﺠ ‪‬ﻌ َ‬
‫ﺸﻴ‪‬ﺌًﺎ ﺇِﻻ ‪‬‬
‫ﺠلﱠ ﹶﻝﻡ‪ ‬ﻴﺨﹾﹸﻠﻕﹾ ﹶ‬
‫ﻋ ‪‬ﺯ ‪‬ﻭ ‪‬‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺍﻝﹾ ﹸﻔﺭ‪ ‬ﹶﻗ ِﺔ‪ ،‬ﻭِﺇ ‪‬‬
‫ﺹ ِﺇﻝﹶﻰ ‪‬ﻴﻭ‪ِ ‬ﻡ ﺍﻝﹾ ِﻘﻴ‪‬ﺎ ‪‬ﻤﺔِ‪ ،‬ﻭ‪‬ﺁﻴ‪‬ـ ﹸﺔ‬
‫ﻙ َﺃﻥ‪ ‬ﻴﺒ‪‬ﹸﻠ ﹶﻎ ﹸﻨﻬ‪ ‬ﻴ ﹶﺘ ‪‬ﻪ ﹸﺜ ‪‬ﻡ ‪‬ﻴﺭ‪ ‬ﹶﺘﺩ‪ ،‬ﻭ‪ ‬ﻴﻨﹾ ﹸﻘ ‪‬‬
‫ﺸ‪‬‬‫ل ﹶﻝ ‪‬ﻪ ﹶﺜﺒ‪‬ﺎﺕﹲ‪ ،‬ﻭِﺇﱠﻨﻪ‪ ‬ﻴ‪‬ﻭ ِ‬
‫ﹶﻗﺩ‪َ ‬ﺃﻗﹾ ‪‬ﺒ َ‬
‫ﺤﺘﱠـﻰ‬
‫ﻋﹶﻠﻴ‪‬ـﻪِ‪ ،‬ﻭ ‪‬‬
‫ﺠ ‪‬ﺩ ﺍﻝﹾ ﹶﻔﻘِﻴ ‪‬ﺭ ‪‬ﻤﻥ‪ ‬ﻴﻌ‪‬ﻭ ‪‬ﺩ ‪‬‬
‫ﺤﺘﱠﻰ ﻻ ‪‬ﻴ ِ‬
‫ﻷﺭ‪‬ﺤ‪‬ﺎﻡ‪ ،‬‬
‫ﻁ ‪‬ﻊ ﺍ َ‬
‫ﻙ َﺃﻥ‪ ‬ﹶﺘﻜﹾﹸﺜ ‪‬ﺭ ﺍﻝﹾﻔﹶﺎﻗﹶﺔﹸ‪ ،‬ﻭ ‪‬ﻴﻘﹾ ﹶ‬
‫ﹶﺫِﻝ ‪‬‬
‫ﻋ ‪‬ﻤﻪِ‪ ،‬ﻭ‪‬ﻻ‬
‫ﻥ ‪‬‬
‫ل ﹶﻝ ‪‬ﻴﺸﹾﻜﹸﻭ ِﺇﻝﹶﻰ َﺃﺨِﻴﻪِ‪ ،‬ﻭ‪‬ﺍﺒ‪ِ ‬‬
‫ﺠَ‬
‫ﻥ ﺍﻝ ‪‬ﺭ ‪‬‬
‫ﺤﺘﱠﻰ َﺃ ‪‬‬
‫ﻋﻨﹾ ‪‬ﺩ ‪‬ﻩ ‪‬ﻭ ‪‬‬
‫ﻲ َﺃﱠﻨ ‪‬ﻪ ﻻ ‪‬ﻴﻜﹾﻔِﻴ ِﻪ ﻤ‪‬ﺎ ِ‬
‫‪‬ﻴﺭ‪‬ﻯ ﺍﻝﹾ ﹶﻐ ِﻨ ‪‬‬
‫ﻀ ‪‬ﻊ ﻓِﻲ ‪‬ﻴ ِﺩ ِﻩ ﺸﹶـﻲ‪‬ﺀ‪،‬‬
‫ﻥ ﻤ‪‬ﺎ ﻴ‪‬ﻭ ‪‬‬
‫ﺠ ‪‬ﻤ ‪‬ﻌ ﹶﺘﻴ‪ِ ‬‬
‫ﻥ ﺍﻝﹾ ‪‬‬
‫ل ﹶﻝ ‪‬ﻴﻤ‪‬ﺸِﻲ ‪‬ﺒﻴ‪ ‬‬
‫ﻥ ﺍﻝﺴ‪‬ﺎ ِﺌ َ‬
‫ﺤﺘﱠﻰ َﺃ ‪‬‬
‫ﺸﻲ‪‬ﺀٍ‪ ،‬ﻭ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ِﺒ ﹶ‬
‫‪‬ﻴﻌ‪‬ﻭ ‪‬ﺩ ‪‬‬
‫ﺤ ٍﺔ ﺇِﻻ َﺃﱠﻨﻬ‪‬ـﺎ ﺨﹶـﺎ ‪‬ﺭﺕﹾ‬
‫ل ﺴ‪‬ﺎ ‪‬‬
‫ل ﹸﻜ ﱢ‬
‫ﻥ َﺃﻫ‪ُ ‬‬
‫ﺨﻭ‪ ‬ﺭ ﹰﺓ ﻻ ‪‬ﻴ ‪‬ﺭﻭ‪ ‬‬
‫ﺽ ﹶ‬
‫ﻷﺭ‪ ‬‬
‫ﺕﺍَ‬
‫ﻙ ﺨﹶﺎ ‪‬ﺭ ِ‬
‫ﻥ ﹶﺫِﻝ ‪‬‬
‫ﺤﺘﱠﻰ ِﺇﺫﹶﺍ ﻜﹶﺎ ‪‬‬
‫‪‬‬
‫ل‪ :‬ﻴ‪‬ـﺎ‬
‫ﺽ ﹶﺘﻘِﻲ ‪‬ﺀ َﺃﻓﹾﻼ ﹶﺫ ﹶﻜ ِﺒ ِﺩﻫ‪‬ﺎ"ﻗِﻴ َ‬
‫ﻷﺭ‪ ‬‬
‫ﺠُﺄ ‪‬ﻫ ‪‬ﻡ ﺍ َ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬﻡ‪ ‬ﻤ‪‬ﺎ ﺸﹶﺎ ‪‬ﺀ ﺍﻝﱠﻠﻪ‪ ،‬ﹸﺜ ‪‬ﻡ ﹶﺘﻔﹾ ‪‬‬
‫ﺤ ِﺘ ِﻬﻡ‪ ،‬ﹸﺜ ‪‬ﻡ ﹶﺘﻬ‪ ‬ﺩُﺃ ‪‬‬
‫ِﺒﺴ‪‬ﺎ ‪‬‬
‫ﻀﺔٍ‪ ،‬ﹶﻓ ِﻤﻥ‪ ‬ﻴﻭ‪ ‬ﻤ ِﺌ ٍﺫ ﻻ ‪‬ﻴﻨﹾ ﹶﺘ ﹶﻔ ‪‬ﻊ‬
‫ﻥ ﹶﺫ ‪‬ﻫﺏٍ‪ ،‬ﻭ ِﻓ ‪‬‬
‫ل‪َ":‬ﺃﺴ‪‬ﺎﻁِﻴ ‪‬‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝ ‪‬ﺭﺤ‪ ‬ﻤﻥِ‪ ،‬ﻭﻤ‪‬ﺎ َﺃﻓﹾﻼ ﹸﺫ ﹶﻜ ِﺒ ِﺩﻫ‪‬ﺎ؟ ﻗﹶﺎ َ‬
‫َﺃﺒ‪‬ﺎ ‪‬‬
‫ﻀ ٍﺔ ِﺇﻝﹶﻰ ‪‬ﻴﻭ‪ِ ‬ﻡ ﺍﻝﹾ ِﻘﻴ‪‬ﺎ ‪‬ﻤ ِﺔ"‪.‬ﺃﺨﺭﺠﻪ ﺍﻝﻁﺒﺭﺍﻨﻲ ﻓﻲ ﺍﻝﻜﺒﻴﺭ ﺒـﺭﻗﻡ) ‪( ٨٨٧٩‬ﻭ‬
‫ِﺒ ﹶﺫ ‪‬ﻫﺏٍ‪ ،‬ﻭ‪‬ﻻ ِﻓ ‪‬‬
‫ﺃﺨﺭﺠﻪ ﺍﺒﻥ ﺃﺒﻲ ﺤﺎﺘﻡ ﻓﻲ ﺘﻔﺴﻴﺭﻩ ﺒﺭﻗﻡ) ‪ (٣٩٦٦‬ﻭﺍﻹﺒﺎﻨـﺔ ﺍﻝﻜﺒـﺭﻯ ﻻﺒـﻥ ﺒﻁـﺔ‬
‫ﺒﺭﻗﻡ)‪١٣٩‬ﻭ‪١٨٠‬ﻭ‪ (١٨١‬ﻭﻫﻭ ﺤﺩﻴﺙ ﺤﺴﻥ‬
‫ﻥ‬
‫ل ﺍﻝﱠﻠ ِﻪ ﺍﱠﻝﺫِﻱ َﺃ ‪‬ﻤ ‪‬ﺭ ِﺒﻪِ‪ ،‬ﻭِﺇ ‪‬‬
‫ﺤﺒ‪ُ ‬‬
‫ﻋ ﹶﺔ ﹶﻓﺈِﱠﻨ ‪‬ﻪ ‪‬‬
‫ﺠﻤ‪‬ﺎ ‪‬‬
‫ل‪":‬ﺍﻝﹾ ‪‬ﺯﻤ‪‬ﻭﺍ ‪‬ﻫ ِﺫ ِﻩ ﺍﻝﹾ ‪‬‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﱠﻠﻪِ‪ ،‬ﻗﹶﺎ َ‬
‫ﻋﻥ‪ ‬‬
‫ﻭﻓﻲ ﺭﻭﺍﻴﺔ ‪‬‬
‫ﻁ ﺇِﻻ‬
‫ﺸﻴ‪‬ﺌًﺎ ﹶﻗ ﱡ‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ﹶﻝﻡ‪ ‬ﻴﺨﹾﹸﻠﻕﹾ ﹶ‬
‫ﻥ ﻓِﻲ ﺍﻝﹾ ﹸﻔﺭ‪ ‬ﹶﻗﺔِ‪ ،‬ﻭِﺇ ‪‬‬
‫ﺤﺒ‪‬ﻭ ‪‬‬
‫ﺨﻴ‪‬ﺭ‪ِ ‬ﻤﻤ‪‬ﺎ ﹸﺘ ِ‬
‫ﻋﺔِ ﹶ‬
‫ﺠﻤ‪‬ﺎ ‪‬‬
‫ﻥ ﻓِﻲ ﺍﻝﹾ ‪‬‬
‫‪‬ﻤﺎ ﹶﺘﻜﹾ ‪‬ﺭﻫ‪‬ﻭ ‪‬‬
‫ﻙ َﺃﻥ‪‬‬
‫ﻥ َﺃﻤ‪‬ﺎ ‪‬ﺭ ﹶﺓ ﹶﺫﻝِـ ‪‬‬
‫ﻥ ﹶﻗﺩ‪ ‬ﹶﺘﻡ‪ ،‬ﻭِﺇﱠﻨ ‪‬ﻪ ﺼ‪‬ﺎ ِﺌﺭ‪ِ ‬ﺇﻝﹶﻰ ﹸﻨﻘﹾﺼ‪‬ﺎﻥٍ‪ ،‬ﻭِﺇ ‪‬‬
‫ﻥ ‪‬ﻫﺫﹶﺍ ﺍﻝﺩ‪‬ﻴ ‪‬‬
‫ل ﹶﻝ ‪‬ﻪ ‪‬ﻤﻨﹾ ﹶﺘﻬ‪‬ﻰ‪ ،‬ﻭِﺇ ‪‬‬
‫ﺠ ‪‬ﻌ َ‬
‫‪‬‬
‫ﻙ ﺍﻝ ‪‬ﺩﻤ‪‬ﺎﺀ‪ ،‬ﻭ ‪‬ﻴﺸﹾﻜِﻲ ﺫﹸﻭ ﺍﻝﹾ ﹶﻘﺭ‪‬ﺍ ‪‬ﺒ ِﺔ ِﺇﻝﹶـﻰ‬
‫ﺤ ﱢﻘﻪِ‪ ،‬ﻭﹸﺘﺴ‪ ‬ﹶﻔ ‪‬‬
‫ﻏﻴ‪ِ ‬ﺭ ‪‬‬
‫ل ِﻤﻥ‪ ‬ﹶ‬
‫ﺨ ﹶﺫ ﺍﻝﹾﻤ‪‬ﺎ ُ‬
‫ﻷﺭ‪‬ﺤ‪‬ﺎﻡ‪ ،‬ﻭ ‪‬ﻴﺅْ ﹶ‬
‫ﻁ ‪‬ﻊ ﺍ َ‬
‫ﹸﺘ ﹶﻘ ﱠ‬
‫ﻀ ‪‬ﻊ ﻓِـﻲ ﻴ‪‬ـ ِﺩ ِﻩ‬
‫ﻥ ﻤ‪‬ﺎ ﻴ‪‬ﻭ ‪‬‬
‫ﺠ ‪‬ﻤ ‪‬ﻌ ﹶﺘﻴ‪ِ ‬‬
‫ﻥ ﺍﻝﹾ ‪‬‬
‫ل ﻤ‪‬ﺎ ‪‬ﺒﻴ‪ ‬‬
‫ﻑ ﺍﻝﺴ‪‬ﺎ ِﺌ ُ‬
‫ﺸﻲ‪‬ﺀٍ‪ ،‬ﻭ ‪‬ﻴﻁﹸﻭ ﹸ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ِﺒ ﹶ‬
‫ﹶﻗﺭ‪‬ﺍ ‪‬ﺒ ِﺘ ِﻪ ﻻ ‪‬ﻴﻌ‪‬ﻭ ‪‬ﺩ ‪‬‬
‫ﺨﻭ‪‬ﺍ ‪‬ﺭ ﺍﻝﹾ ‪‬ﺒ ﹶﻘ ِﺭ ِﺇﺫﹾ ﹶﻗ ﹶﺫ ﹶﻓﺕﹾ َﺃﻓﹾﻼ ﹶﺫ ﹶﻜ ِﺒ ِﺩﻫ‪‬ﺎ ﻓﹶﻼ ‪‬ﻴﻨﹾ ﹶﺘ ﹶﻔ ‪‬ﻊ‬
‫ﺽ ﹸ‬
‫ﻷﺭ‪ ‬‬
‫ﺕﺍَ‬
‫ﻙ ِﺇﺫﹾ ﺨﹶﺎ ‪‬ﺭ ِ‬
‫ﺸﻲ‪‬ﺀ‪ ،‬ﹶﻓ ‪‬ﺒﻴ‪ ‬ﹶﻨﻤ‪‬ﺎ ‪‬ﻫﻡ‪ ‬ﹶﻜ ﹶﺫِﻝ ‪‬‬
‫ﹶ‬
‫ﻀ ٍﺔ"‪.‬ﺃﺨﺭﺠﻪ ﺍﻝﻁﺒﺭﺍﻨﻲ ﺒﺭﻗﻡ)‪ (٨٨٨٠‬ﻭﻫﻭ ﺤﺩﻴﺙ ﺤﺴﻥ‬
‫‪‬ﺒﻌ‪ ‬ﺩ ‪‬ﻩ ِﺒ ﹶﺫ ‪‬ﻫﺏٍ‪ ،‬ﻭ‪‬ﻻ ِﻓ ‪‬‬

‫‪١١٤‬‬
‫ﻀﻰ ﹶﻝ ﹸﻜﻡ‪‬‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻴﺭ‪ ‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ِ » -‬ﺇ ‪‬‬
‫ل ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ل ﻗﹶﺎ َ‬
‫ﻋﻥ‪َ ‬ﺃﺒِﻰ ‪‬ﻫ ‪‬ﺭﻴ‪ ‬ﺭ ﹶﺓ ﻗﹶﺎ َ‬
‫ﻭ‪‬‬
‫ﺼﻤ‪‬ﻭﺍ‬
‫ﻻ ﹸﺘﺸﹾ ِﺭﻜﹸﻭﺍ ِﺒ ِﻪ ﺸﹶـﻴ‪‬ﺌًﺎ ‪‬ﻭَﺃﻥ‪ ‬ﹶﺘﻌ‪‬ﺘﹶـ ِ‬
‫ﻼﺜﹰﺎ ﹶﻓ ‪‬ﻴﺭ‪‬ﻀ‪‬ﻰ ﹶﻝ ﹸﻜﻡ‪َ ‬ﺃﻥ‪ ‬ﹶﺘﻌ‪ ‬ﺒﺩ‪‬ﻭ ‪‬ﻩ ‪‬ﻭ ﹶ‬
‫ﻼﺜﹰﺎ ‪‬ﻭ ‪‬ﻴﻜﹾ ‪‬ﺭ ‪‬ﻩ ﹶﻝ ﹸﻜﻡ‪ ‬ﹶﺜ ﹶ‬
‫ﹶﺜ ﹶ‬
‫ل‬
‫ﻋ ﹶﺔ ﺍﻝﹾﻤ‪‬ـﺎ ِ‬
‫ل ‪‬ﻭِﺇﻀ‪‬ـﺎ ‪‬‬
‫ﺴﺅَﺍ ِ‬
‫ل ‪‬ﻭ ﹶﻜﺜﹾﺭ‪ ‬ﹶﺓ ﺍﻝ ‪‬‬
‫ل ‪‬ﻭﻗﹶﺎ َ‬
‫ﻻ ﹶﺘ ﹶﻔ ‪‬ﺭﻗﹸﻭﺍ ‪‬ﻭ ‪‬ﻴﻜﹾ ‪‬ﺭ ‪‬ﻩ ﹶﻝ ﹸﻜﻡ‪ ‬ﻗِﻴ َ‬
‫ﺠﻤِﻴﻌ‪‬ﺎ ‪‬ﻭ ﹶ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﺤﺒ‪ِ ‬‬
‫ِﺒ ‪‬‬
‫«ﺃﺨﺭﺠﻪ ﻤﺴﻠﻡ ﺒﺭﻗﻡ)‪..(٤٥٧٨‬‬
‫ﻗﺎل ﺸﻴﺦ ﺍﻹﺴﻼﻡ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﺭﺤﻤﻪ ﺍﷲ ‪:١٣٣‬‬
‫ﺤ ِﺔ‬
‫ل ِﻝﻠﱠـ ِﻪ ‪‬ﻭ ‪‬ﻤﻨﹶﺎﺼ‪‬ـ ‪‬‬
‫ﺹ ﺍﻝﹾ ‪‬ﻌ ‪‬ﻤ ِ‬
‫ﺙ ؛ ﺇﺨﹾﻠﹶﺎ ِ‬
‫ل ﺍﻝﱠﺜﻠﹶﺎ ِ‬
‫ﺨﺼ‪‬ﺎ ِ‬
‫ﻥ ﺍﻝﹾ ِ‬
‫ﺙ ‪‬ﺒﻴ‪ ‬‬
‫ﺠ ‪‬ﻤ ‪‬ﻊ ﻓِﻲ ‪‬ﻫ ِﺫ ِﻩ ﺍﻝﹾ َﺄﺤ‪‬ﺎﺩِﻴ ِ‬
‫" ﹶﻓ ﹶﻘﺩ‪ ‬‬
‫ﻥ ‪‬ﻭ ﹶﻗﻭ‪‬ﺍﻋِـ ‪‬ﺩ ‪‬ﻩ‬
‫ل ﺍﻝـﺩ‪‬ﻴ ِ‬
‫ﺙ ﹶﺘﺠ‪ ‬ﻤ ‪‬ﻊ ُﺃﺼ‪‬ﻭ َ‬
‫ﻥ ‪ ،‬ﻭ ‪‬ﻫ ِﺫ ِﻩ ﺍﻝﱠﺜﻠﹶﺎ ﹸ‬
‫ﻋ ِﺔ ﺍﻝﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫ﺠﻤ‪‬ﺎ ‪‬‬
‫ﺃُﻭﻝِﻲ ﺍﻝﹾ َﺄﻤ‪ِ ‬ﺭ ‪‬ﻭﹸﻝﺯ‪‬ﻭ ِﻡ ‪‬‬
‫ﻥ‬
‫ﻙ َﺃ ‪‬‬
‫ﻥ ﹶﺫﻝِـ ‪‬‬
‫ﺨ ‪‬ﺭ ِﺓ ‪ .‬ﻭ ‪‬ﺒﻴ‪‬ﺎ ‪‬‬
‫ﺢ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ﻭ‪‬ﺍﻝﹾﺂ ِ‬
‫ﻅ ‪‬ﻡ ‪‬ﻤﺼ‪‬ﺎِﻝ ‪‬‬
‫ﻕ ﺍﱠﻝﺘِﻲ ِﻝﱠﻠ ِﻪ ‪‬ﻭِﻝ ِﻌﺒ‪‬ﺎ ِﺩ ِﻩ ‪ ،‬ﻭ ﹶﺘﻨﹾ ﹶﺘ ِ‬
‫ﺤﻘﹸﻭ ﹶ‬
‫‪‬ﻭ ﹶﺘﺠ‪ ‬ﻤ ‪‬ﻊ ﺍﻝﹾ ‪‬‬
‫ﺸﻴ‪‬ﺌًﺎ ‪ ،‬ﹶﻜﻤ‪‬ﺎ‬
‫ﻙ ِﺒ ِﻪ ﹶ‬
‫ﻕ ﺍﻝﱠﻠ ِﻪ َﺃﻥ‪ ‬ﹶﻨﻌ‪ ‬ﺒ ‪‬ﺩ ‪‬ﻩ ‪‬ﻭﻝﹶﺎ ﹸﻨﺸﹾ ِﺭ ‪‬‬
‫ﺤﱡ‬
‫ﻕ ِﻝ ِﻌﺒ‪‬ﺎ ِﺩ ِﻩ ‪ ،‬ﹶﻓ ‪‬‬
‫ﺤﱞ‬
‫ﻕ ِﻝﱠﻠ ِﻪ ‪‬ﻭ ‪‬‬
‫ﺤﱞ‬
‫ﻥ‪ :‬‬
‫ﻕ ِﻗﺴ‪‬ﻤ‪‬ﺎ ِ‬
‫ﺤﻘﹸﻭ ﹶ‬
‫ﺍﻝﹾ ‪‬‬
‫ﺙ‬
‫ﺤﺩِﻴ ِ‬
‫ل ِﻝﱠﻠ ِﻪ ‪ ،‬ﹶﻜﻤ‪‬ﺎ ﺠ‪‬ﺎ ‪‬ﺀ ﻓِﻲ ﺍﻝﹾ ‪‬‬
‫ﺹ ﺍﻝﹾ ‪‬ﻌ ‪‬ﻤ ِ‬
‫ﻥ ؛ ‪‬ﻭ ‪‬ﻫﺫﹶﺍ ‪‬ﻤﻌ‪‬ﻨﹶﻰ ﺇﺨﹾﻠﹶﺎ ِ‬
‫ﺤﺩِﻴ ﹶﺜﻴ‪ِ ‬‬
‫ﺤ ِﺩ ﺍﻝﹾ ‪‬‬
‫ﻅ ‪‬ﻪ ﻓِﻲ َﺃ ‪‬‬
‫ﺠ‪‬ﺎ ‪‬ﺀ ﹶﻝﻔﹾ ﹸ‬
‫ﻥ‬
‫ل ﺇﻨﹾـﺴ‪‬ﺎ ٍ‬
‫ل ِﺒ ‪‬ﺭ ﻜﹸـ ﱢ‬
‫ﺹ ﹶﻓ ِﻤﺜﹾ ُ‬
‫ﺹ ‪‬ﻭﻋ‪‬ﺎ ‪‬ﻡ ؛ َﺃﻤ‪‬ﺎ ﺍﻝﹾﺨﹶﺎ ‪‬‬
‫ﻥ ‪ :‬ﺨﹶﺎ ‪‬‬
‫ﻕ ﺍﻝﹾ ِﻌﺒ‪‬ﺎ ِﺩ ِﻗﺴ‪‬ﻤ‪‬ﺎ ِ‬
‫ﺤﻘﹸﻭ ﹸ‬
‫ﺨ ِﺭ ‪ .‬ﻭ ‪‬‬
‫ﺍﻝﹾﺂ ﹶ‬
‫ﻑ ﹶﻗﺩ‪ ‬ﻴﺨﹾﻠﹸﻭ ﻋ‪‬ـﻥ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻤ ﹶﻜﱠﻠ ﹶ‬
‫ﻥ ؛ ِﻝ َﺄ ‪‬‬
‫ﻉ ﺍﻝﺩ‪‬ﻴ ِ‬
‫ﺠ ِﺘ ِﻪ ‪‬ﻭﺠ‪‬ﺎ ِﺭ ِﻩ ؛ ﹶﻓ ‪‬ﻬ ِﺫ ِﻩ ِﻤﻥ‪ ‬ﹸﻓﺭ‪‬ﻭ ِ‬
‫ﻕ ‪‬ﺯﻭ‪ ‬‬
‫ﺤﱢ‬
‫ﻭ‪‬ﺍِﻝ ‪‬ﺩﻴ‪ِ ‬ﻪ ‪ ،‬ﻭ ‪‬‬
‫ﻥ‪:‬‬
‫ﺱ ﹶﻨﻭ‪‬ﻋ‪‬ﺎ ِ‬
‫ﻕ ﺍﻝﹾﻌ‪‬ﺎ ‪‬ﻤ ﹸﺔ ﻓﹶﺎﻝﻨﱠﺎ ‪‬‬
‫ﺤﻘﹸﻭ ﹸ‬
‫ﺼﺔﹲ ﹶﻓﺭ‪ِ ‬ﺩ‪‬ﻴﺔﹲ ‪ .‬ﻭَﺃﻤ‪‬ﺎ ﺍﻝﹾ ‪‬‬
‫ﺤ ﹶﺘﻬ‪‬ﺎ ﺨﹶﺎ ‪‬‬
‫ﻥ ‪‬ﻤﺼ‪‬ﹶﻠ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ؛ ‪‬ﻭِﻝ َﺄ ‪‬‬
‫‪‬ﻭﺠ‪‬ﻭ ِﺒﻬ‪‬ﺎ ‪‬‬
‫ﻥ‬
‫ﻋ ِﺘ ِﻬﻡ‪ ‬؛ ﻓﹶـ ِﺈ ‪‬‬
‫ﺠﻤ‪‬ﺎ ‪‬‬
‫ﻋ‪‬ﻴ ِﺔ ﹸﻝﺯ‪‬ﻭ ‪‬ﻡ ‪‬‬
‫ﻕ ﺍﻝﺭ‪ِ ‬‬
‫ﺤﻘﹸﻭ ﹸ‬
‫ﺤﹸﺘ ‪‬ﻬﻡ‪ ‬؛ ‪‬ﻭ ‪‬‬
‫ﺼ‪‬‬
‫ﻕ ﺍﻝ ‪‬ﺭﻋ‪‬ﺎ ِﺓ ‪‬ﻤﻨﹶﺎ ‪‬‬
‫ﺤﻘﹸﻭ ﹸ‬
‫ﻋ‪‬ﻴﺔﹲ ؛ ﹶﻓ ‪‬‬
‫‪‬ﺭﻋ‪‬ﺎﺓﹲ ‪‬ﻭ ‪‬ﺭ ِ‬
‫ﺤ ﹸﺔ ﺩِﻴـ ِﻨ ِﻬﻡ‪‬‬
‫ﻋﻠﹶﻰ ﻀ‪‬ﻠﹶﺎﹶﻝ ٍﺔ ؛ ‪‬ﺒلْ ‪‬ﻤﺼ‪‬ﹶﻠ ‪‬‬
‫ﻥ ‪‬‬
‫ﻋ ِﻬﻡ‪ ، ‬ﻭ ‪‬ﻫﻡ‪ ‬ﻝﹶﺎ ‪‬ﻴﺠ‪ ‬ﹶﺘ ِﻤﻌ‪‬ﻭ ‪‬‬
‫ﺤ ﹶﺘ ‪‬ﻬﻡ‪ ‬ﻝﹶﺎ ﹶﺘ ِﺘ ‪‬ﻡ ﺇﻝﱠﺎ ﺒِﺎﺠ‪ِ ‬ﺘﻤ‪‬ﺎ ِ‬
‫‪‬ﻤﺼ‪‬ﹶﻠ ‪‬‬
‫ل‬
‫ل ﹶﺘﺠ‪ ‬ﻤ ‪‬ﻊ ُﺃﺼ‪‬ـﻭ َ‬
‫ﺨﺼ‪‬ﺎ ُ‬
‫ﺠﻤِﻴﻌ‪‬ﺎ ؛ ﹶﻓ ‪‬ﻬ ِﺫ ِﻩ ﺍﻝﹾ ِ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﺤﺒ‪ِ ‬‬
‫ﻋ ِﻬﻡ‪ ‬ﻭ‪‬ﺍﻋ‪ِ ‬ﺘﺼ‪‬ﺎ ِﻤ ِﻬﻡ‪ِ ‬ﺒ ‪‬‬
‫‪‬ﻭ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ‪‬ﻫﻡ‪ ‬ﻓِﻲ ﺍﺠ‪ِ ‬ﺘﻤ‪‬ﺎ ِ‬
‫ل‬
‫ل ‪ :‬ﻗﹶﺎ َ‬
‫ﻋﻥ‪ ‬ﹶﺘﻤِﻴ ٍﻡ ﺍﻝﺩﺍﺭﻱ ﻗﹶﺎ َ‬
‫ﺙ ﺍﱠﻝﺫِﻱ ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﻤﺴ‪ِ‬ﻠﻡ‪ ‬‬
‫ﺤﺩِﻴ ِ‬
‫ﺴ ‪‬ﺭ ﹰﺓ ﻓِﻲ ﺍﻝﹾ ‪‬‬
‫ﻥ ‪ .‬ﻭ‪ ‬ﹶﻗﺩ‪ ‬ﺠ‪‬ﺎ ‪‬ﺀﺕﹾ ‪‬ﻤ ﹶﻔ ‪‬‬
‫ﺍﻝﺩ‪‬ﻴ ِ‬
‫ﺤ ﹸﺔ‬
‫ﻥ ﺍﻝﻨﱠـﺼِﻴ ‪‬‬
‫ﺤ ﹸﺔ ﺍﻝﺩ‪‬ﻴ ‪‬‬
‫ﻥ ﺍﻝﱠﻨﺼِﻴ ‪‬‬
‫ﺤ ﹸﺔ ﺍﻝﺩ‪‬ﻴ ‪‬‬
‫ﺼﻴ ‪‬‬
‫ﻥ ﺍﻝﱠﻨ ِ‬
‫ﺴﱠﻠ ‪‬ﻡ } ﺍﻝﺩ‪‬ﻴ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﺭ‪‬ﺴ‪‬ﻭ ُ‬
‫ﻥ ‪‬ﻭﻋ‪‬ﺎ ‪‬ﻤ ِﺘ ِﻬﻡ‪{ ‬‬
‫ل ‪ِ :‬ﻝﱠﻠ ِﻪ ‪‬ﻭِﻝ ِﻜﺘﹶﺎ ِﺒ ِﻪ ‪‬ﻭِﻝ ‪‬ﺭﺴ‪‬ﻭِﻝ ِﻪ ‪‬ﻭِﻝ َﺄ ِﺌ ‪‬ﻤ ِﺔ ﺍﻝﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ؟ ﻗﹶﺎ َ‬
‫ﻗﹶﺎﻝﹸﻭﺍ ‪ِ :‬ﻝ ‪‬ﻤﻥ‪ ‬ﻴ‪‬ﺎ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﻙ ﻝﹶـ ‪‬ﻪ ‪،‬‬
‫ﺸﺭِﻴ ‪‬‬
‫ﻋﺒ‪‬ﺎ ‪‬ﺩ ِﺘ ِﻪ ‪‬ﻭﺤ‪ ‬ﺩ ‪‬ﻩ ﻝﹶﺎ ﹶ‬
‫ﻕ ﺍﻝﱠﻠ ِﻪ ‪‬ﻭ ِ‬
‫ﺤﱢ‬
‫ل ﻓِﻲ ‪‬‬
‫ﺨُ‬
‫ﺤ ﹸﺔ ِﻝﱠﻠ ِﻪ ‪‬ﻭِﻝ ِﻜﺘﹶﺎ ِﺒ ِﻪ ‪‬ﻭِﻝ ‪‬ﺭﺴ‪‬ﻭِﻝ ِﻪ ﹶﺘﺩ‪ ‬ﹸ‬
‫‪ .‬ﻓﹶﺎﻝﱠﻨﺼِﻴ ‪‬‬
‫ﻥ‬
‫ﻋ ِﺘ ِﻬﻡ‪ ، ‬ﹶﻓ ِﺈ ‪‬‬
‫ﺠﻤ‪‬ﺎ ‪‬‬
‫ﺤ ﹸﺔ ‪‬ﻭﻝﹶﺎ ِﺓ ﺍﻝﹾ َﺄﻤ‪ِ ‬ﺭ ‪‬ﻭﹸﻝﺯ‪‬ﻭ ‪‬ﻡ ‪‬‬
‫ﺼ‪‬‬
‫ﻲ ‪‬ﻤﻨﹶﺎ ‪‬‬
‫ﻥ ‪‬ﻭﻋ‪‬ﺎ ‪‬ﻤ ِﺘ ِﻬﻡ‪ِ ‬ﻫ ‪‬‬
‫ﺤ ﹸﺔ ِﻝ َﺄ ِﺌ ‪‬ﻤ ِﺔ ﺍﻝﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫ﻭ‪‬ﺍﻝﱠﻨﺼِﻴ ‪‬‬
‫ﺤ ٍﺩ ِﻤﻨﹾ ‪‬ﻬﻡ‪ِ ‬ﺒ ‪‬ﻌﻴ‪ِ ‬ﻨ ِﻪ‬
‫ل ﻭ‪‬ﺍ ِ‬
‫ﺼ ﹸﺔ ِﻝ ﹸﻜ ﱢ‬
‫ﺤ ﹸﺔ ﺍﻝﹾﺨﹶﺎ ‪‬‬
‫ﺤﹸﺘ ‪‬ﻬﻡ‪ ‬ﺍﻝﹾﻌ‪‬ﺎ ‪‬ﻤ ﹸﺔ ‪ ،‬ﻭَﺃﻤ‪‬ﺎ ﺍﻝﱠﻨﺼِﻴ ‪‬‬
‫ﻲ ﹶﻨﺼِﻴ ‪‬‬
‫ﻋ ِﺘ ِﻬﻡ‪ِ ‬ﻫ ‪‬‬
‫ﺠﻤ‪‬ﺎ ‪‬‬
‫ﹸﻝﺯ‪‬ﻭ ‪‬ﻡ ‪‬‬
‫ﻥ ‪ " .‬ﺃ‪ .‬ﻫـ‪.‬‬
‫ل ﺍﻝﱠﺘﻌ‪‬ﻴِﻴ ِ‬
‫ﺴﺒِﻴ ِ‬
‫ﻋﻠﹶﻰ ‪‬‬
‫ﻀﻬ‪‬ﺎ ‪‬ﻭﻴ‪ ‬ﹶﺘ ‪‬ﻌ ﱠﺫ ‪‬ﺭ ﺍﺴ‪‬ﺘِﻴﻌ‪‬ﺎ ‪‬ﺒﻬ‪‬ﺎ ‪‬‬
‫ﻥ ‪‬ﺒﻌ‪ ‬‬
‫‪ ،‬ﹶﻓ ‪‬ﻬ ِﺫ ِﻩ ‪‬ﻴﻤ‪ِ ‬ﻜ ‪‬‬
‫ﻭﻤﻥ ﺃﺩﻝﺔ ﻭﺠﻭﺏ ﺍﻻﺠﺘﻤﺎﻉ ﺃﻤﺭﻩ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺒﺎﻝﺘﺄﻤﻴﺭ ﻓﻲ ﺍﻝـﺴﻔﺭ ﺇﺫ ﻓﻘـﺩ‬
‫ﻋﺒ‪ِ ‬ﺩ‬
‫ﺍﻷﻤﻴﺭ ﻓﻲ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻝﻌﺎﺭﺽ ﺴﺒﺏ ﻝﻠﻔﺭﻗﺔ ﻭ ﺍﻷﻤﺭ ﺒﺎﻝﺘﺄﻤﻴﺭ ﺃﻤﺭ ﺒﺎﻻﺠﺘﻤﺎﻉ ﻓ ‪‬ﻌﻥ‪ ‬‬
‫‪١٣٣‬‬
‫‪ -‬ﻤﺠﻤﻭﻉ ﺍﻝﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١٨‬ﻭ ﻤﺠﻤﻭﻉ ﻓﺘﺎﻭﻯ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٢‬‬

‫‪١١٥‬‬
‫ﺢ‬
‫ل َﺃﻥ‪ ‬ﻴ‪‬ـﻨﹾ ِﻜ ‪‬‬
‫ﻻ ‪‬ﻴﺤِـ ﱡ‬
‫ل» ﹶ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻗﹶـﺎ َ‬
‫ﻥ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﻋﻤ‪‬ﺭٍﻭ َﺃ ‪‬‬
‫ﻥ ‪‬‬
‫ﺍﻝﱠﻠ ِﻪ ﺒ‪ِ ‬‬
‫ل‬
‫ﺤﱡ‬
‫ﻻ ‪‬ﻴ ِ‬
‫ﺤﺘﱠﻰ ‪‬ﻴ ﹶﺫ ‪‬ﺭ ‪‬ﻩ ‪‬ﻭ ﹶ‬
‫ﺤ ِﺒ ِﻪ ‪‬‬
‫ﻋﻠﹶﻰ ‪‬ﺒﻴ‪ِ ‬ﻊ ﺼ‪‬ﺎ ِ‬
‫ل َﺃﻥ‪ ‬ﻴﺒِﻴ ‪‬ﻊ ‪‬‬
‫ﺠٍ‬
‫ل ِﻝ ‪‬ﺭ ‪‬‬
‫ﺤﱡ‬
‫ﻻ ‪‬ﻴ ِ‬
‫ﻕ ُﺃﺨﹾﺭ‪‬ﻯ ‪‬ﻭ ﹶ‬
‫ﻼِ‬
‫ﻁ ﹶ‬
‫ﺍﻝﹾ ‪‬ﻤﺭ‪َ‬ﺃ ﹶﺓ ِﺒ ﹶ‬
‫ﻥ‬
‫ﻼ ﹶﺜ ِﺔ ﹶﻨ ﹶﻔ ٍﺭ ‪‬ﻴﻜﹸﻭﻨﹸﻭ ‪‬‬
‫ل ِﻝ ﹶﺜ ﹶ‬
‫ﺤﱡ‬
‫ﺤ ‪‬ﺩ ‪‬ﻫﻡ‪ ‬ﻭﻻﹶ ‪‬ﻴ ِ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬﻡ‪َ ‬ﺃ ‪‬‬
‫ﻻ َﺃ ‪‬ﻤﺭ‪‬ﻭﺍ ‪‬‬
‫ﻼ ٍﺓ ِﺇ ﱠ‬
‫ﺽ ﹶﻓ ﹶ‬
‫ﻥ ِﺒ َﺄﺭ‪ِ ‬‬
‫ﻼ ﹶﺜ ِﺔ ﹶﻨ ﹶﻔ ٍﺭ ‪‬ﻴﻜﹸﻭﻨﹸﻭ ‪‬‬
‫ِﻝ ﹶﺜ ﹶ‬
‫ﺤ ِﺒ ‪‬ﻬﻤ‪‬ﺎ «ﺃﺨﺭﺠﻪ ﺃﺤﻤﺩ ﺒﺭﻗﻡ)‪ (٦٨٠٦‬ﻭﻫﻭ ﺼﺤﻴﺢ‬
‫ﻥ ﺼ‪‬ﺎ ِ‬
‫ﻥ ﺩ‪‬ﻭ ‪‬‬
‫ﻼ ٍﺓ ‪‬ﻴ ﹶﺘﻨﹶﺎﺠ‪‬ﻰ ﺍﺜﹾﻨﹶﺎ ِ‬
‫ﺽ ﻓﹶ ﹶ‬
‫ِﺒ َﺄﺭ‪ِ ‬‬
‫‪ .‬ﻭﻏﻴﺭﻩ ﻤﻥ ﺍﻷﺤﺎﺩﻴﺙ ﺍﻵﻤﺭﺓ ﺒﺎﻝﺘﺄﻤﻴﺭ ﻓﻲ ﺍﻝﺴﻔﺭ‪.‬‬
‫ﻗﺎل ﺸﻴﺦ ﺍﻹﺴﻼﻡ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ‪ -‬ﺭﺤﻤﻪ ﺍﷲ ‪:١٣٤ -‬‬
‫ﻥ‬
‫ﻥ ؛ ‪‬ﺒلْ ﻝﹶﺎ ِﻗﻴ‪‬ﺎ ‪‬ﻡ ﻝِﻠـﺩ‪‬ﻴ ِ‬
‫ﺕ ﺍﻝﺩ‪‬ﻴ ِ‬
‫ﺠﺒ‪‬ﺎ ِ‬
‫ﻅ ِﻡ ﻭ‪‬ﺍ ِ‬
‫ﺱ ِﻤﻥ‪َ ‬ﺃﻋ‪ ‬ﹶ‬
‫ﻥ ِﻭﻝﹶﺎ ‪‬ﻴ ﹶﺔ َﺃﻤ‪ِ ‬ﺭ ﺍﻝﻨﱠﺎ ِ‬
‫ﻑ َﺃ ‪‬‬
‫ﺏ َﺃﻥ‪ ‬ﻴﻌ‪ ‬ﺭ ﹶ‬
‫ﺠ ‪‬‬
‫" ‪‬ﻴ ِ‬
‫ﻀ ِﻬﻡ‪ ‬ﺇﻝﹶـﻰ‬
‫ﺠ ِﺔ ‪‬ﺒﻌ‪ِ ‬‬
‫ﻉ ِﻝﺤ‪‬ﺎ ‪‬‬
‫ﺤﹸﺘ ‪‬ﻬﻡ‪ ‬ﺇﻝﱠﺎ ﺒِﺎﻝِﺎﺠ‪ِ ‬ﺘﻤ‪‬ﺎ ِ‬
‫ﻥ ‪‬ﺒﻨِﻲ ﺁ ‪‬ﺩ ‪‬ﻡ ﻝﹶﺎ ﹶﺘ ِﺘ ‪‬ﻡ ‪‬ﻤﺼ‪‬ﹶﻠ ‪‬‬
‫‪‬ﻭﻝﹶﺎ ﻝِﻠ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ﺇﻝﱠﺎ ِﺒﻬ‪‬ﺎ ‪ .‬ﹶﻓ ِﺈ ‪‬‬
‫ﺴﱠﻠ ‪‬ﻡ } ﺇﺫﹶﺍ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻲ ‪‬‬
‫ل ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﺤﺘﱠﻰ ﻗﹶﺎ َ‬
‫ﺱ ‪‬‬
‫ﻉ ِﻤﻥ‪ ‬ﺭﺃْ ٍ‬
‫ﻋﻨﹾ ‪‬ﺩ ﺍﻝِﺎﺠ‪ِ ‬ﺘﻤ‪‬ﺎ ِ‬
‫ﺽ ‪‬ﻭﻝﹶﺎ ‪‬ﺒ ‪‬ﺩ ﹶﻝ ‪‬ﻬﻡ‪ِ ‬‬
‫‪‬ﺒﻌ‪ٍ ‬‬
‫ﺴﻌِﻴ ٍﺩ ‪‬ﻭَﺃﺒِـﻲ‬
‫ﺙ َﺃﺒِﻲ ‪‬‬
‫ﺤﺩِﻴ ِ‬
‫ﺤ ‪‬ﺩ ‪‬ﻫﻡ‪ . { ‬ﺭﻭ‪‬ﺍ ‪‬ﻩ َﺃﺒ‪‬ﻭ ﺩﺍﻭﺩ ِﻤﻥ‪ ‬‬
‫ﺴ ﹶﻔ ٍﺭ ﹶﻓﻠﹾ ‪‬ﻴ َﺅ ‪‬ﻤﺭ‪‬ﻭﺍ َﺃ ‪‬‬
‫ﺝ ﹶﺜﻠﹶﺎ ﹶﺜﺔﹲ ﻓِﻲ ‪‬‬
‫ﺨ ‪‬ﺭ ‪‬‬
‫ﹶ‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ‬
‫ﻲ ‪‬‬
‫ﻥ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻋﻤ‪‬ﺭٍﻭ َﺃ ‪‬‬
‫ﻥ ‪‬‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ﺒ‪ِ ‬‬
‫ﻋﻥ‪ ‬‬
‫‪‬ﻫ ‪‬ﺭﻴ‪ ‬ﺭ ﹶﺓ ‪ .‬ﻭ ‪‬ﺭﻭ‪‬ﻯ ﺍﻝﹾ ِﺈﻤ‪‬ﺎ ‪‬ﻡ َﺃﺤ‪‬ﻤ‪‬ﺩ ﻓِﻲ ﺍﻝﹾ ‪‬ﻤﺴ‪ ‬ﹶﻨ ِﺩ ‪‬‬
‫ﺤ ‪‬ﺩ ‪‬ﻫﻡ‪{ ‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬﻡ‪َ ‬ﺃ ‪‬‬
‫ﺽ ﺇﻝﱠﺎ َﺃ ‪‬ﻤﺭ‪‬ﻭﺍ ‪‬‬
‫ﻥ ِﺒ ﹶﻔﻠﹶﺎ ِﺓ ِﻤﻥ‪ ‬ﺍﻝﹾ َﺄﺭ‪ِ ‬‬
‫ل ِﻝ ﹶﺜﻠﹶﺎ ﹶﺜ ٍﺔ ‪‬ﻴﻜﹸﻭﻨﹸﻭ ‪‬‬
‫ﺤﱡ‬
‫ل ‪ } :‬ﻝﹶﺎ ‪‬ﻴ ِ‬
‫ﺴﱠﻠ ‪‬ﻡ ﻗﹶﺎ َ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫‪‬‬
‫ﺴ ﹶﻔ ِﺭ‬
‫ﺽ ﻓِﻲ ﺍﻝـ ‪‬‬
‫ل ﺍﻝﹾﻌ‪‬ﺎ ِﺭ ِ‬
‫ﺤ ِﺩ ﻓِﻲ ﺍﻝِﺎﺠ‪ِ ‬ﺘﻤ‪‬ﺎﻉِ ﺍﻝﹾ ﹶﻘﻠِﻴ ِ‬
‫ﺴﱠﻠ ‪‬ﻡ ﹶﺘﺄْﻤِﻴ ‪‬ﺭ ﺍﻝﹾﻭ‪‬ﺍ ِ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺏ ‪‬‬
‫ﺠ ‪‬‬
‫ﹶﻓ َﺄﻭ‪ ‬‬
‫ﻑ‬
‫ﺏ ﺍﻝﹾ َﺄﻤ‪ ‬ﺭ ﺒِـﺎﻝﹾ ‪‬ﻤﻌ‪‬ﺭ‪‬ﻭ ِ‬
‫ﺠ ‪‬‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ َﺃﻭ‪ ‬‬
‫ﻉ ‪ .‬ﻭِﻝ َﺄ ‪‬‬
‫ﻉ ﺍﻝِﺎﺠ‪ِ ‬ﺘﻤ‪‬ﺎ ِ‬
‫ﻋﻠﹶﻰ ﺴ‪‬ﺎ ِﺌ ِﺭ َﺃﻨﹾﻭ‪‬ﺍ ِ‬
‫ﻙ ‪‬‬
‫ﹶﺘﻨﹾﺒِﻴﻬ‪‬ﺎ ِﺒ ﹶﺫِﻝ ‪‬‬
‫ﺠﻬ‪‬ﺎ ِﺩ‬
‫ﺠ ‪‬ﺒ ‪‬ﻪ ِﻤﻥ‪ ‬ﺍﻝﹾ ِ‬
‫ﻙ ﺴ‪‬ﺎ ِﺌ ‪‬ﺭ ﻤ‪‬ﺎ َﺃﻭ‪ ‬‬
‫ﻙ ﺇﻝﱠﺎ ِﺒ ﹸﻘ ‪‬ﻭ ِﺓ ‪‬ﻭِﺇﻤ‪‬ﺎ ‪‬ﺭ ٍﺓ ‪ .‬ﻭ ﹶﻜ ﹶﺫِﻝ ‪‬‬
‫ﻋﻥ‪ ‬ﺍﻝﹾ ‪‬ﻤﻨﹾ ﹶﻜ ِﺭ ‪‬ﻭﻝﹶﺎ ‪‬ﻴ ِﺘ ‪‬ﻡ ﹶﺫِﻝ ‪‬‬
‫ﻲ ‪‬‬
‫‪‬ﻭﺍﻝﱠﻨﻬ‪ ‬‬
‫ﺤﺩ‪‬ﻭ ِﺩ ﻝﹶﺎ ﺘﹶـ ِﺘ ‪‬ﻡ ﺇﻝﱠـﺎ‬
‫ﺠ ‪‬ﻤ ِﻊ ﻭ‪‬ﺍﻝﹾ َﺄﻋ‪‬ﻴ‪‬ﺎ ِﺩ ‪‬ﻭ ﹶﻨﺼ‪ِ ‬ﺭ ﺍﻝﹾ ‪‬ﻤﻅﹾﻠﹸﻭ ِﻡ ‪ .‬ﻭِﺇﻗﹶﺎ ‪‬ﻤ ِﺔ ﺍﻝﹾ ‪‬‬
‫ﺞ ﻭ‪‬ﺍﻝﹾ ‪‬‬
‫ﺤ‪‬‬‫ل ‪‬ﻭِﺇﻗﹶﺎ ‪‬ﻤ ِﺔ ﺍﻝﹾ ‪‬‬
‫ﻭ‪‬ﺍﻝﹾ ‪‬ﻌﺩ‪ِ ‬‬
‫ل}‬
‫ﺽ { ‪ .‬ﻭ ‪‬ﻴﻘﹶـﺎ ُ‬
‫ل ﺍﻝﱠﻠ ِﻪ ﻓِﻲ ﺍﻝﹾـ َﺄﺭ‪ِ ‬‬
‫ﻅﱡ‬
‫ﻥ ِ‬
‫ﺴﻠﹾﻁﹶﺎ ‪‬‬
‫ﻥ ﺍﻝ ‪‬‬
‫ﻱ ‪َ } :‬ﺃ ‪‬‬
‫ِﺒﺎﻝﹾ ﹸﻘ ‪‬ﻭ ِﺓ ﻭ‪‬ﺍﻝﹾ ِﺈﻤ‪‬ﺎ ‪‬ﺭ ِﺓ ؛ ‪‬ﻭِﻝ ‪‬ﻬﺫﹶﺍ ‪‬ﺭ ِﻭ ‪‬‬
‫ﻙ‪.‬‬
‫ﻥ ﹶﺫِﻝ ‪‬‬
‫ﻥ { ‪ .‬ﻭ‪‬ﺍﻝﱠﺘﺠ‪ِ ‬ﺭ ‪‬ﺒ ﹸﺔ ﹸﺘ ‪‬ﺒ‪‬ﻴ ‪‬‬
‫ﺴﻠﹾﻁﹶﺎ ٍ‬
‫ﺤ ‪‬ﺩ ٍﺓ ِﺒﻠﹶﺎ ‪‬‬
‫ﺢ ِﻤﻥ‪ ‬ﹶﻝﻴ‪‬ﹶﻠ ٍﺔ ﻭ‪‬ﺍ ِ‬
‫ﺴ ﹶﻨ ﹰﺔ ِﻤﻥ‪ ‬ﺇﻤ‪‬ﺎ ٍﻡ ﺠ‪‬ﺎ ِﺌ ٍﺭ َﺃﺼ‪‬ﹶﻠ ‪‬‬
‫ﻥ ‪‬‬
‫ﺴﺘﱡﻭ ‪‬‬
‫ِ‬
‫ﻥ ‪ :‬ﹶﻝﻭ‪‬‬
‫ﻏﻴ‪ِ ‬ﺭ ِﻫﻤ‪‬ﺎ ‪ -‬ﻴﻘﹸﻭﻝﹸﻭ ‪‬‬
‫ل ‪‬ﻭ ﹶ‬
‫ﺤﻨﹾ ‪‬ﺒ ٍ‬
‫ﻥ ‪‬‬
‫ﺽ ‪‬ﻭَﺃﺤ‪‬ﻤ‪‬ﺩ ﺒ‪ِ ‬‬
‫ﻋﻴ‪‬ﺎ ٍ‬
‫ﻥ ِ‬
‫ﻑ ‪ -‬ﻜﺎﻝﻔﻀﻴل ﺒ‪ِ ‬‬
‫ﺴﹶﻠ ﹸ‬
‫ﻥ ﺍﻝ ‪‬‬
‫‪‬ﻭِﻝ ‪‬ﻬﺫﹶﺍ ﻜﹶﺎ ‪‬‬
‫ﻥ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭﺴ‪‬ـﱠﻠ ‪‬ﻡ } ﺇ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻲ ‪‬‬
‫ل ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻥ ‪ .‬ﻭﻗﹶﺎ َ‬
‫ﺴﻠﹾﻁﹶﺎ ِ‬
‫ﻋﻭ‪‬ﻨﹶﺎ ِﺒﻬ‪‬ﺎ ﻝِﻠ ‪‬‬
‫ﻥ ﹶﻝﻨﹶﺎ ‪‬ﺩﻋ‪ ‬ﻭﺓﹲ ‪‬ﻤﺠ‪‬ﺎ ‪‬ﺒﺔﹲ ﹶﻝ ‪‬ﺩ ‪‬‬
‫ﻜﹶﺎ ‪‬‬
‫ل ﺍﻝﻠﱠـ ِﻪ‬
‫ﺤﺒ‪‬ـ ِ‬
‫ﺼﻤ‪‬ﻭﺍ ِﺒ ‪‬‬
‫ﺸﻴ‪‬ﺌًﺎ ‪‬ﻭَﺃﻥ‪ ‬ﹶﺘﻌ‪ ‬ﹶﺘ ِ‬
‫ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻴﺭ‪‬ﻀ‪‬ﻰ ﹶﻝ ﹸﻜﻡ‪ ‬ﹶﺜﻠﹶﺎﺜﹰﺎ ‪َ :‬ﺃﻥ‪ ‬ﹶﺘﻌ‪ ‬ﺒﺩ‪‬ﻭ ‪‬ﻩ ‪‬ﻭﻝﹶﺎ ﹸﺘﺸﹾ ِﺭﻜﹸﻭﺍ ِﺒ ِﻪ ﹶ‬
‫ل‪}:‬‬
‫ﺼﺤ‪‬ﻭﺍ ِﻤﻥ‪ ‬ﻭﻝﱠﺎ ‪‬ﻩ ﺍﻝﱠﻠ ‪‬ﻪ َﺃﻤ‪ ‬ﺭ ﹸﻜﻡ‪ . { ‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ﻤ‪‬ـﺴ‪ِ‬ﻠﻡ‪ . ‬ﻭﻗﹶـﺎ َ‬
‫ﺠﻤِﻴﻌ‪‬ﺎ ‪‬ﻭﻝﹶﺎ ﹶﺘ ﹶﻔ ‪‬ﺭﻗﹸﻭﺍ ‪‬ﻭَﺃﻥ‪ ‬ﺘﹶﻨﹶﺎ ‪‬‬
‫‪‬‬
‫ﺤ ﹸﺔ ‪‬ﻭﻝﹶﺎ ِﺓ ﺍﻝﹾُﺄﻤ‪‬ﻭ ِﺭ ‪‬ﻭﻝﹸـﺯ‪‬ﻭ ‪‬ﻡ‬
‫ﺼ‪‬‬
‫ل ِﻝﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﻤﻨﹶﺎ ‪‬‬
‫ﺹ ﺍﻝﹾ ‪‬ﻌ ‪‬ﻤ ِ‬
‫ﺏ ‪‬ﻤﺴ‪ِ‬ﻠ ٍﻡ ‪ :‬ﺇﺨﹾﻠﹶﺎ ‪‬‬
‫ﻥ ﹶﻗﻠﹾ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬ ‪‬‬
‫ل ‪‬‬
‫ﺜﹶﻠﹶﺎﺙﹲ ﻝﹶﺎ ‪‬ﻴ ِﻐ ﱡ‬
‫ﻥ ‪ .‬ﻭﻓِـﻲ‬
‫ﺴ ﹶﻨ ِ‬
‫ل ﺍﻝـ ‪‬‬
‫ﻁ ِﻤﻥ‪ ‬ﻭﺭ‪‬ﺍ ِﺌﻬِـﻡ‪ . { ‬ﺭﻭ‪‬ﺍ ‪‬ﻩ َﺃﻫ‪‬ـ ُ‬
‫ﻥ ‪‬ﺩﻋ‪ ‬ﻭ ﹶﺘ ‪‬ﻬﻡ‪ ‬ﹸﺘﺤِﻴ ﹸ‬
‫ﻥ ﹶﻓﺈِ ‪‬‬
‫ﻋ ِﺔ ﺍﻝﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫ﺠﻤ‪‬ﺎ ‪‬‬
‫‪‬‬
‫ﺤ ﹸﺔ ‪ .‬ﻗﹶـﺎﻝﹸﻭﺍ ‪:‬‬
‫ﺼﻴ ‪‬‬
‫ﻥ ﺍﻝﱠﻨ ِ‬
‫ﺤ ﹸﺔ ﺍﻝﺩ‪‬ﻴ ‪‬‬
‫ﻥ ﺍﻝﱠﻨﺼِﻴ ‪‬‬
‫ﺤ ﹸﺔ ﺍﻝﺩ‪‬ﻴ ‪‬‬
‫ﻥ ﺍﻝﱠﻨﺼِﻴ ‪‬‬
‫ل ‪ } :‬ﺍﻝﺩ‪‬ﻴ ‪‬‬
‫ﻋﻨﹾ ‪‬ﻪ َﺃﱠﻨ ‪‬ﻪ ﻗﹶﺎ َ‬
‫ﺢ ‪‬‬
‫ﺼﺤِﻴ ِ‬
‫ﺍﻝ ‪‬‬
‫‪١٣٤‬‬
‫‪ -‬ﻤﺠﻤﻭﻉ ﺍﻝﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ٢٨‬ﺹ ‪(٣٩٠‬ﻭﻤﺠﻤﻭﻉ ﻓﺘﺎﻭﻯ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪(٤١٠‬‬

‫‪١١٦‬‬
‫ﻥ ‪‬ﻭﻋ‪‬ـﺎ ‪‬ﻤ ِﺘ ِﻬﻡ‪. { ‬‬
‫ل ‪ِ :‬ﻝﱠﻠ ِﻪ ‪‬ﻭِﻝ ِﻜﺘﹶﺎ ِﺒ ِﻪ ‪‬ﻭِﻝ ‪‬ﺭﺴ‪‬ﻭِﻝ ِﻪ ‪‬ﻭﻝِ َﺄ ِﺌﻤ‪‬ـ ِﺔ ﺍﻝﹾﻤ‪‬ـﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ؟ ﻗﹶﺎ َ‬
‫ِﻝ ‪‬ﻤﻥ‪ ‬ﻴ‪‬ﺎ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﺏ ﺇﹶﻝﻴ‪‬ـ ِﻪ ِﻓﻴﻬ‪‬ـﺎ‬
‫ﻥ ﺍﻝﱠﺘﻘﹶـ ‪‬ﺭ ‪‬‬
‫ﺏ ِﺒﻬ‪‬ﺎ ﺇﻝﹶﻰ ﺍﻝﻠﱠ ِﻪ ؛ ﹶﻓ ِﺈ ‪‬‬
‫ﺏ ﺍﱢﺘﺨﹶﺎ ﹸﺫ ﺍﻝﹾ َﺄﻤ‪‬ﺎ ‪‬ﺭ ِﺓ ﺩِﻴﻨﹰﺎ ‪‬ﻭ ﹸﻗﺭ‪ ‬ﺒ ﹰﺔ ‪‬ﻴ ﹶﺘ ﹶﻘ ‪‬ﺭ ‪‬‬
‫ﺠ ‪‬‬
‫ﻓﹶﺎﻝﹾﻭ‪‬ﺍ ِ‬
‫ﺱ‬
‫ل َﺃﻜﹾﺜﹶـ ِﺭ ﺍﻝﻨﱠـﺎ ِ‬
‫ﺴ ‪‬ﺩ ﻓِﻴﻬ‪‬ﺎ ﺤ‪‬ـﺎ ُ‬
‫ﺕ ‪ .‬ﻭِﺇﱠﻨﻤ‪‬ﺎ ‪‬ﻴﻔﹾ ‪‬‬
‫ل ﺍﻝﹾ ﹸﻘ ‪‬ﺭﺒ‪‬ﺎ ِ‬
‫ﻀِ‬
‫ﻋ ﹸﺔ ‪‬ﺭﺴ‪‬ﻭِﻝ ِﻪ ِﻤﻥ‪َ ‬ﺃﻓﹾ ‪‬‬
‫ﻋ ِﺘ ِﻪ ‪‬ﻭﻁﹶﺎ ‪‬‬
‫ِﺒﻁﹶﺎ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻲ ‪‬‬
‫ﻋﻥ‪ ‬ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻙ} ‪‬‬
‫ﻥ ﻤ‪‬ﺎِﻝ ٍ‬
‫ﺏ ﺒ‪ ‬‬
‫ل ِﺒﻬ‪‬ﺎ ‪ .‬ﻭ ﹶﻗﺩ‪ ‬ﺭﻭ‪‬ﻯ ﹶﻜﻌ‪ ‬‬
‫ﺴ ِﺔ َﺃﻭ‪ ‬ﺍﻝﹾﻤ‪‬ﺎ ِ‬
‫ﻝِﺎﺒ‪ِ ‬ﺘﻐﹶﺎ ِﺀ ﺍﻝ ‪‬ﺭﻴ‪‬ﺎ ‪‬‬
‫ﺹ ﺍﻝﹾ ‪‬ﻤﺭ‪ِ ‬ﺀ‬
‫ﺤﺭ‪ِ ‬‬
‫ﺴ ‪‬ﺩ ﹶﻝﻬ‪‬ﺎ ِﻤﻥ‪ِ ‬‬
‫ﻏ ﹶﻨ ٍﻡ ِﺒ َﺄﻓﹾ ‪‬‬
‫ﺴﻠﹶﺎ ﻓِﻲ ‪‬ﺯﺭِﻴ ‪‬ﺒ ِﺔ ﹶ‬
‫ﻥ ُﺃﺭ‪ِ ‬‬
‫ﻥ ﺠ‪‬ﺎ ِﺌﻌ‪‬ﺎ ِ‬
‫ل ‪ :‬ﻤ‪‬ﺎ ِﺫﺌْﺒ‪‬ﺎ ِ‬
‫ﺴﱠﻠ ‪‬ﻡ َﺃﱠﻨ ‪‬ﻪ ﻗﹶﺎ َ‬
‫‪‬ﻭ ‪‬‬
‫ﻥ‬
‫ﺴﻥ‪ ‬ﺼ‪‬ـﺤِﻴﺢ‪ . ‬ﻓﹶـ َﺄﺨﹾ ‪‬ﺒ ‪‬ﺭ َﺃ ‪‬‬
‫ﺤﺩِﻴﺙﹲ ﺤ‪‬ـ ‪‬‬
‫ﻱ ‪‬‬
‫ل ﺍﻝﱢﺘﺭ‪ِ ‬ﻤ ِﺫ ‪‬‬
‫ﻑ ِﻝﺩِﻴ ِﻨ ِﻪ { ‪ .‬ﻗﹶﺎ َ‬
‫ﺸ ‪‬ﺭ ِ‬
‫ل ﻭ‪‬ﺍﻝ ﱠ‬
‫ﻋﻠﹶﻰ ﺍﻝﹾﻤ‪‬ﺎ ِ‬
‫‪‬‬
‫ﻥ‬
‫ل َﺃﻭ‪َ ‬ﺃﻜﹾﺜﹶـ ‪‬ﺭ ﻤِـﻥ‪ ‬ﻓﹶـﺴ‪‬ﺎ ِﺩ ﺍﻝـ ﱢﺫﺌْ ‪‬ﺒﻴ‪ِ ‬‬
‫ﺴ ‪‬ﺩ ﺩِﻴ ﹶﻨ ‪‬ﻪ ِﻤﺜﹾ َ‬
‫ﺴ ِﺔ ‪‬ﻴﻔﹾ ِ‬
‫ل ﻭ‪‬ﺍﻝ ‪‬ﺭﻴ‪‬ﺎ ‪‬‬
‫ﻋﻠﹶﻰ ﺍﻝﹾﻤ‪‬ﺎ ِ‬
‫ﺹ ﺍﻝﹾ ‪‬ﻤﺭ‪ِ ‬ﺀ ‪‬‬
‫ﺤﺭ‪ ‬‬
‫ِ‬
‫ل‬
‫ﺸﻤ‪‬ﺎِﻝ ِﻪ َﺃﱠﻨ ‪‬ﻪ ‪‬ﻴﻘﹸﻭ ُ‬
‫ﻋﻥ‪ ‬ﺍﱠﻝﺫِﻱ ‪‬ﻴﺅْﺘﹶﻰ ِﻜﺘﹶﺎ ‪‬ﺒ ‪‬ﻪ ِﺒ ﹶ‬
‫ﻥ ِﻝ ‪‬ﺯﺭِﻴ ‪‬ﺒ ِﺔ ﺍﻝﹾ ﹶﻐ ﹶﻨ ِﻡ ‪ .‬ﻭ ﹶﻗﺩ‪َ ‬ﺃﺨﹾ ‪‬ﺒ ‪‬ﺭ ﺍﻝﱠﻠ ‪‬ﻪ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ‪‬‬
‫ﺍﻝﹾﺠ‪‬ﺎ ِﺌ ‪‬ﻌﻴ‪ِ ‬‬
‫ﻥ‬
‫ﺴ ِﺔ َﺃﻥ‪ ‬ﻴﻜﹸـﻭ ‪‬‬
‫ﺴﻠﹾﻁﹶﺎ ِﻨ ‪‬ﻴﻪ‪ . { ‬ﻭﻏﹶﺎ ‪‬ﻴ ﹸﺔ ‪‬ﻤﺭِﻴ ِﺩ ﺍﻝ ‪‬ﺭﻴ‪‬ﺎ ‪‬‬
‫ﻋﻨﱢﻲ ‪‬‬
‫ﻙ ‪‬‬
‫ﻋﻨﱢﻲ ﻤ‪‬ﺎِﻝ ‪‬ﻴﻪ‪ } { ‬ﻫﹶﻠ ‪‬‬
‫‪ } :‬ﻤ‪‬ﺎ َﺃﻏﹾﻨﹶﻰ ‪‬‬
‫ﻥ‬
‫ﻋﻭ‪ ‬‬
‫ل ِﻓﺭ‪ ‬‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ﻓِﻲ ِﻜﺘﹶﺎ ِﺒ ِﻪ ﺤ‪‬ﺎ َ‬
‫ﻥ ﻜﻘﺎﺭﻭﻥ ‪‬ﻭ ﹶﻗﺩ‪ ‬ﺒ‪‬ﻴ ‪‬‬
‫ل َﺃﻥ‪ ‬ﻴﻜﹸﻭ ‪‬‬
‫ﻥ ‪‬ﻭﺠ‪‬ﺎ ِﻤ ‪‬ﻊ ﺍﻝﹾﻤ‪‬ﺎ ِ‬
‫ﻋﻭ‪ ‬‬
‫ﹶﻜ ِﻔﺭ‪ ‬‬
‫ﻥ‬
‫ﻥ ﻋ‪‬ﺎ ِﻗﺒ‪‬ـ ﹸﺔ ﺍﻝﱠـﺫِﻴ ‪‬‬
‫ﻑ ﹶﻜﺎ ‪‬‬
‫ﻅﺭ‪‬ﻭﺍ ﹶﻜﻴ‪ ‬ﹶ‬
‫ﺽ ﹶﻓ ‪‬ﻴﻨﹾ ﹸ‬
‫ل ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ‪َ } :‬ﺃ ‪‬ﻭﹶﻝﻡ‪ ‬ﻴ‪‬ﺴِﻴﺭ‪‬ﻭﺍ ﻓِﻲ ﺍﻝﹾ َﺄﺭ‪ِ ‬‬
‫ﻥ ﹶﻓﻘﹶﺎ َ‬
‫‪‬ﻭﻗﹶﺎﺭ‪‬ﻭ ‪‬‬
‫ﺨ ﹶﺫ ‪‬ﻫ ‪‬ﻡ ﺍﻝﱠﻠ ‪‬ﻪ ِﺒ ﹸﺫﻨﹸﻭ ِﺒ ِﻬﻡ‪ ‬ﻭﻤ‪‬ﺎ‬
‫ﺽ ﹶﻓﺄَ ﹶ‬
‫ﺸ ‪‬ﺩ ِﻤﻨﹾ ‪‬ﻬﻡ‪ ‬ﹸﻗ ‪‬ﻭ ﹰﺓ ﻭ‪‬ﺁﺜﹶﺎﺭ‪‬ﺍ ﻓِﻲ ﺍﻝﹾ َﺄﺭ‪ِ ‬‬
‫ﻜﹶﺎﻨﹸﻭﺍ ِﻤﻥ‪ ‬ﹶﻗﺒ‪ِ‬ﻠ ِﻬﻡ‪ ‬ﻜﹶﺎﻨﹸﻭﺍ ‪‬ﻫﻡ‪َ ‬ﺃ ﹶ‬
‫ﻥ ﻝﹶـﺎ‬
‫ﺨ ‪‬ﺭ ﹸﺓ ﹶﻨﺠ‪ ‬ﻌﹸﻠﻬ‪‬ـﺎ ِﻝﻠﱠـ ِﺫﻴ ‪‬‬
‫ﻙ ﺍﻝﺩ‪‬ﺍ ‪‬ﺭ ﺍﻝﹾﺂ ِ‬
‫ل ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ‪ } :‬ﺘِﻠﹾ ‪‬‬
‫ﻕ { ‪‬ﻭﻗﹶﺎ َ‬
‫ﻥ ﺍﻝﱠﻠ ِﻪ ِﻤﻥ‪ ‬ﻭ‪‬ﺍ ٍ‬
‫ﻥ ﹶﻝ ‪‬ﻬﻡ‪ِ ‬ﻤ ‪‬‬
‫ﻜﹶﺎ ‪‬‬
‫ﻥ { ‪." .‬‬
‫ﺽ ‪‬ﻭﻝﹶﺎ ﹶﻓﺴ‪‬ﺎﺩ‪‬ﺍ ﻭ‪‬ﺍﻝﹾﻌ‪‬ﺎ ِﻗ ‪‬ﺒ ﹸﺔ ِﻝﻠﹾ ‪‬ﻤﱠﺘﻘِﻴ ‪‬‬
‫ﻋﹸﻠﻭ‪‬ﺍ ﻓِﻲ ﺍﻝﹾ َﺄﺭ‪ِ ‬‬
‫ﻥ ‪‬‬
‫‪‬ﻴﺭِﻴﺩ‪‬ﻭ ‪‬‬
‫ﻭﺃﻤﺭ ﺍﻝﺠﻬﺎﺩ ﻭ ﺍﻷﻤﺭ ﺒﺎﻝﻤﻌﺭﻭﻑ ﻭ ﺍﻝﻨﻬﻲ ﻋﻥ ﺍﻝﻤﻨﻜـﺭ ﻭ ﺍﻝﺤﻜـﻡ ﺒـﻴﻥ ﺍﻝﻨـﺎﺱ ﻭ‬
‫ﺍﻻﺠﺘﻤﺎﻉ ﻋﻠﻰ ﺫﻝﻙ ﻭﻨﺼﺏ ﺍﻹﻤﺎﻡ ﻋﻠﻴﻪ ﺁﻜﺩ ﻭﺃﺘﻡ ﻤﺼﻠﺤﺔ ﻭ ﺃﻭﺠﺏ ﻭﻭﺠﻭﺏ ﺍﻹﻤـﺎﻡ‬
‫ﻓﻴﻬﺎ ﺃﻤﺭ ﺯﺍﺌﺩ ﻋﻠﻰ ﻭﺠﻭﺒﻬﺎ ﺒﺫﺍﺘﻬﺎ ‪ -‬ﻭ ﺍﷲ ﺃﻋﻠﻡ ‪.-‬‬
‫ﻭﻝﺫﻝﻙ ﻓﺎﻝﺭﺍﻴﺔ ﺍﻝﺤﻘﺔ ﺍﻝﺘﻲ ﻴﺠﺘﻤﻊ ﻋﻠﻴﻬﺎ‪ ،‬ﺘﻭﺤﻴﺩﻫﺎ ﻭﻭﻀﻭﺤﻬﺎ ﻭﻗﻭﺓ ﺍﻹﺠﻤﺎﻉ ﻋﻠﻴﻬـﺎ‬
‫ﻭﻝﻡ ﺸﻤل ﺍﻷﻤﺔ ﺤﻭﻝﻬﺎ ﻫﻲ ﻤﻘﺼﺩ ﻤﻥ ﻤﻘﺎﺼﺩ ﺍﻝﺸﺭﻴﻌﺔ ﺒل ﺠﻌل ﺍﻝﺸﺎﺭﻉ ﺘﻤﺎﻡ ﺃﻤـﺭ‬
‫ﺍﻝﺠﻬﺎﺩ ﻭ ﺍﻷﻤﺭ ﺒﺎﻝﻤﻌﺭﻭﻑ ﻭ ﺍﻝﻨﻬﻲ ﻋﻥ ﺍﻝﻤﻨﻜﺭ ﻭ ﺍﻝﺩﻋﻭﺓ ﺇﻝﻰ ﺍﷲ ﻋﻠﻴﻬﺎ‪ ،‬ﻓ ‪‬ﻌﻥ‪َ ‬ﺃﺒِـﻰ‬
‫ﻕ‬
‫ﻋ ِﺔ ‪‬ﻭﻓﹶـﺎ ‪‬ﺭ ﹶ‬
‫ﻥ ﺍﻝﻁﱠﺎ ‪‬‬
‫ﺝ ِﻤ ‪‬‬
‫ﺨ ‪‬ﺭ ‪‬‬
‫ل » ‪‬ﻤﻥ‪ ‬ﹶ‬
‫ﻰ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪َ -‬ﺃﱠﻨ ‪‬ﻪ ﻗﹶﺎ َ‬
‫ﻥ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻋِ‬‫‪‬ﻫ ‪‬ﺭﻴ‪ ‬ﺭ ﹶﺓ ‪‬‬
‫ﺼ ‪‬ﺒ ٍﺔ َﺃﻭ‪‬‬
‫ﺏ ِﻝﻌ‪‬ـ ‪‬‬
‫ﻀ ‪‬‬
‫ﻋ ‪‬ﻤ‪‬ﻴ ٍﺔ ‪‬ﻴﻐﹾـ ‪‬‬
‫ﺕ ﺭ‪‬ﺍ ‪‬ﻴ ٍﺔ ‪‬‬
‫ل ﹶﺘﺤ‪ ‬ﹶ‬
‫ﺕ ﻤ‪‬ﺎﺕﹶ ﻤِﻴ ﹶﺘ ﹰﺔ ﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ﹰﺔ ‪‬ﻭ ‪‬ﻤﻥ‪ ‬ﻗﹶﺎ ﹶﺘ َ‬
‫ﻋ ﹶﺔ ﹶﻓﻤ‪‬ﺎ ﹶ‬
‫ﺠﻤ‪‬ﺎ ‪‬‬
‫ﺍﻝﹾ ‪‬‬
‫ﺏ‬
‫ﻋﻠﹶﻰ ُﺃ ‪‬ﻤﺘِﻰ ‪‬ﻴﻀ‪ِ ‬ﺭ ‪‬‬
‫ﺝ ‪‬‬
‫ﺨ ‪‬ﺭ ‪‬‬
‫ل ﹶﻓ ِﻘﺘﹾﹶﻠﺔﹲ ﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴﺔﹲ ‪‬ﻭ ‪‬ﻤﻥ‪ ‬ﹶ‬
‫ﺼ ‪‬ﺒ ﹰﺔ ﹶﻓ ﹸﻘ ِﺘ َ‬
‫ﻋ ‪‬‬
‫ﺼ ‪‬ﺭ ‪‬‬
‫ﺼ ‪‬ﺒ ٍﺔ َﺃﻭ‪ ‬ﻴﻨﹾ ‪‬‬
‫ﻋ ‪‬‬
‫‪‬ﻴﺩ‪‬ﻋ‪‬ﻭ ِﺇﻝﹶﻰ ‪‬‬
‫ﺕ‬
‫ﺱ ِﻤﻨﱢﻰ ‪‬ﻭﻝﹶـﺴ‪ ‬ﹸ‬
‫ﻋﻬ‪ ‬ﺩ ‪‬ﻩ ﹶﻓﹶﻠﻴ‪ ‬‬
‫ﻋﻬ‪ٍ ‬ﺩ ‪‬‬
‫ﻻ ‪‬ﻴﻔِﻰ ِﻝﺫِﻯ ‪‬‬
‫ﺵ ِﻤﻥ‪ ‬ﻤﺅْ ِﻤ ِﻨﻬ‪‬ﺎ ‪‬ﻭ ﹶ‬
‫ﻻ ‪‬ﻴ ﹶﺘﺤ‪‬ﺎ ﹶ‬
‫ﺠ ‪‬ﺭﻫ‪‬ﺎ ‪‬ﻭ ﹶ‬
‫‪‬ﺒ ‪‬ﺭﻫ‪‬ﺎ ‪‬ﻭﻓﹶﺎ ِ‬
‫ِﻤﻨﹾ ‪‬ﻪ « ﺃﺨﺭﺠﻪ ﻤﺴﻠﻡ ﺒﺭﻗﻡ)‪.(٤٨٩٢‬‬

‫‪١١٧‬‬
‫ﻥ‬
‫ﺝ ﻤِـ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ » -‬ﻤﻥ‪ ‬ﺨﹶـ ‪‬ﺭ ‪‬‬
‫ل ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ل ﻗﹶﺎ َ‬
‫ﻋﻥ‪َ ‬ﺃﺒِﻰ ‪‬ﻫ ‪‬ﺭﻴ‪ ‬ﺭ ﹶﺓ ﻗﹶﺎ َ‬
‫ﻭ‪‬‬
‫ﺏ‬
‫ﻋﻠﹶﻰ ُﺃ ‪‬ﻤﺘِـﻰ ﻴ‪‬ـﻀ‪ِ ‬ﺭ ‪‬‬
‫ﺝ ‪‬‬
‫ﺨ ‪‬ﺭ ‪‬‬
‫ﺕ ﻤِﻴ ﹶﺘ ﹰﺔ ﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ﹰﺔ ﻭ‪ ‬ﻤﻥ‪ ‬ﹶ‬
‫ﺕ ﻤ‪‬ﺎ ﹶ‬
‫ﻋ ﹶﺔ ﹶﻓﻤ‪‬ﺎ ﹶ‬
‫ﺠﻤ‪‬ﺎ ‪‬‬
‫ﻕ ﺍﻝﹾ ‪‬‬
‫ﻋ ِﺔ ‪‬ﻭﻓﹶﺎ ‪‬ﺭ ﹶ‬
‫ﺍﻝﻁﱠﺎ ‪‬‬
‫ل‬
‫ﺱ ِﻤﱢﻨﻰ ‪‬ﻭﻤ‪‬ـﻥ‪ ‬ﻗﹶﺎﺘﹶـ َ‬
‫ﻋﻬ‪ِ ‬ﺩﻫ‪‬ﺎ ﹶﻓﹶﻠﻴ‪ ‬‬
‫ﻻ ‪‬ﻴﻔِﻰ ِﻝﺫِﻯ ‪‬‬
‫ﻻ ‪‬ﻴ ﹶﺘﺤ‪‬ﺎﺸﹶﻰ ِﻤﻥ‪ ‬ﻤﺅْ ِﻤ ِﻨﻬ‪‬ﺎ ‪‬ﻭ ﹶ‬
‫ﺠ ‪‬ﺭﻫ‪‬ﺎ ﹶ‬
‫ﺒ‪ ‬ﺭﻫ‪‬ﺎ ‪‬ﻭﻓﹶﺎ ِ‬
‫ل ﹶﻓ ِﻘﺘﹾﹶﻠﺔﹲ ﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴﺔﹲ « ﺃﺨﺭﺠﻪ‬
‫ﺼ ِﺒ‪‬ﻴ ٍﺔ ﹶﻓ ﹸﻘ ِﺘ َ‬
‫ﺏ ِﻝ ‪‬ﻌ ‪‬‬
‫ﻀ ‪‬‬
‫ﺼ ِﺒ‪‬ﻴ ٍﺔ َﺃﻭ‪ ‬ﻴﻐﹾ ‪‬‬
‫ﻋ ‪‬‬
‫ﻋﻤ‪‬ﻴ ٍﺔ ‪‬ﻴﺩ‪‬ﻋ‪‬ﻭ ِﺇﻝﹶﻰ ‪‬‬
‫ﺕ ﺭ‪‬ﺍ ‪‬ﻴ ٍﺔ ‪‬‬
‫ﹶﺘﺤ‪ ‬ﹶ‬
‫ﺍﻝﻨﺴﺎﺌﻲ ﺒﺭﻗﻡ)‪ ( ٤١٣١‬ﻭﻫﻭ ﺼﺤﻴﺢ ‪.‬‬
‫ﻓﺎﻝﺭﺍﻴﺔ ﻫﻲ ﺍﻝﻤﻘﺼﺩ‪ ،‬ﻭﻋﻤﻴﺔ ﺠﺎﺀ ﻓﻲ ﺍﻝﻨﻬﺎﻴﺔ‪ " :‬ﻫﻲ ﻓﻌﻴﻠﺔ ﻤﻥ ﺍﻝﻌﻤﺎﺀ ﺍﻝﻀﻼل ﻜﺎﻝﻘﺘﺎل‬
‫ﻓﺒﺎﻝﻌﺼﺒﻴﺔ ﻭﺍﻷﻫﻭﺍﺀ ﻭﺤﻜﻰ ﺒﻌﻀﻬﻡ ﻓﻴﻬﺎ ﻀﻡ ﺍﻝﻌﻴﻥ ﻭﻤﻨﻪ ﺤﺩﻴﺙ ﺍﻝﺯﺒﻴﺭ )ﻝﺌﻼ ﻨﻤﻭﺕ‬
‫‪١٣٥‬‬
‫ﻤﻴﺘﺔ ﻋﻤﻴﺔ( ﺃﻱ ﻤﻴﺘﺔ ﻓﺘﻨﺔ ﻭﺠﻬﺎﻝﺔ"‬
‫ﻭﻗﺎل ﺍﻝﺴﻨﺩﻱ ‪:‬‬
‫ﻋ ‪‬ﻤﻴ‪‬ـﺔ‬
‫ل ﹶﻗﻭ‪‬ﻝﻪ ﹶﺘﺤ‪‬ﺕ ﺭ‪‬ﺍﻴ‪‬ﺔ ِ‬
‫ﺼ ِﺒﻴ‪‬ﺔ ﻗِﻴ َ‬
‫ﻋ ‪‬‬
‫ل ﺍﻝﹾ ﹶﻘﻭ‪‬ﻡ ‪‬‬
‫ﻲ ﺍﻝﹾ َﺄﻤ‪‬ﺭ ﺍﱠﻝﺫِﻱ ﻝﹶﺎ ‪‬ﻴﺴ‪ ‬ﹶﺘﺒِﻴﻥ ‪‬ﻭﺠ‪‬ﻬﻪ ﹶﻜﻘﹶﺎ ِﺘ ِ‬
‫" ِﻫ ‪‬‬
‫ﻥ‬
‫ﻕ َﺃﻭ‪ ‬ﺒ‪‬ﺎﻁِل ‪‬ﻭﻓِﻴـ ِﻪ َﺃ ‪‬‬
‫ﺤﹼ‬
‫ﻋﻠﹶﻰ َﺃﻤ‪‬ﺭ ‪‬ﻤﺠ‪‬ﻬ‪‬ﻭل ﻝﹶﺎ ‪‬ﻴﻌ‪‬ﺭ‪‬ﻑ َﺃﱠﻨ ‪‬ﻪ ‪‬‬
‫ﻥ ‪‬‬
‫ﺠﻤ‪‬ﺎﻋ‪‬ﺔ ‪‬ﻤﺠ‪ ‬ﹶﺘ ‪‬ﻤﻌِﻴ ‪‬‬
‫ﻋﻥ‪ ‬‬
‫ِﻜﻨﹶﺎﻴ‪‬ﺔ ‪‬‬
‫ﻥ‬
‫ﺤﻘ‪‬ﺎ ﻜﹶﺎ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻤﻌ‪‬ﺼ‪‬ﻭﺏ ﹶﻝ ‪‬ﻪ ‪‬‬
‫ﺼﺒ‪‬ﺎ ﻝﹶﺎ ِﻝ ِﺈﻅﹾﻬ‪‬ﺎ ِﺭ ﺩِﻴﻥ ‪‬ﻭﻝﹶﺎ ِﻝ ِﺈﻋ‪‬ﻠﹶﺎ ِﺀ ﹶﻜِﻠﻤ‪‬ﺔ ﺍﻝﻠﱠﻪ ‪‬ﻭِﺇﻥ‪ ‬ﻜﹶﺎ ‪‬‬
‫ل ﹶﺘ ‪‬ﻌ ‪‬‬
‫‪‬ﻤﻥ‪ ‬ﻗﹶﺎ ﹶﺘ َ‬
‫‪١٣٦‬‬
‫ﻋﻠﹶﻰ ﺍﻝﹾﺒ‪‬ﺎﻁِل"‬
‫‪‬‬
‫ﻭﻴﺩﺨل ﻓﻲ ﺫﻝﻙ ﻜل ﻤﻥ ﻗﺎﺘل ﻷﺠل ﺍﻝﻭﻁﻥ ﺃﻭ ﺍﻝﻌﺸﻴﺭﺓ ﺃﻭ ﺍﻝﻘﻭﻤﻴﺔ ﺃﻭ ﺃﻱ ﺩﻋﻭﻯ ﻤﻥ‬
‫ﺩﻋﻭﻯ ﺍﻝﺠﺎﻫﻠﻴﺔ ﺍﻝﻘﺩﻴﻤﺔ ﺃﻭ ﺍﻝﻤﻌﺎﺼﺭﺓ‪.‬‬
‫ﻭﻋﻠﻴﻪ ﻓﺎﻹﻤﺎﻡ ﺍﻝﺸﺭﻋﻲ ﺍﻝﻤﺘﻨﺼﺏ ﺘﺤﺕ ﺭﺍﻴﺔ ﺍﻝﺤﻕ ﺒﺠﻤﺎﻋﺔ ﻭﺸﻭﻜﺔ ﺘﺠﺏ ﻤﺒﺎﻴﻌﺘـﻪ‬
‫ﻭﺍﻝﺨﺭﻭﺝ ﻤﻥ ﻋﻬﺩﺓ ﺍﻝﻭﺍﺠﺏ ﺍﻝﺸﺭﻋﻲ ﻓﺈﻥ ﻝﻡ ﻴﻭﺠﺩ ﻭﺠﺏ ﻋﻠﻰ ﺍﻷﻤﺔ ﺃﻭ ﻋﻠﻰ ﻁﺎﺌﻔﺔ‬
‫ﻤﻨﻬﺎ ﺇﻴﺠﺎﺩ ﺍﻝﺸﻭﻜﺔ ﺒﺎﻻﺠﺘﻤﺎﻉ ﻋﻠﻰ ﺭﺍﻴﺔ ﺍﻝﺤﻕ ﻭ ﺃﻥ ﺘﻨﺼﺏ ﻝﻬﺎ ﺇﻤﺎﻤ ﹰﺎ ﻭ ﺇﻻ ﺃﺜﻤﻭﺍ ﺇﺫ‬

‫‪١٣٥‬‬
‫‪)-‬ﺍﻝﻨﻬﺎﻴﺔ ‪ (٣٠٤\ ٣‬ﻭﺸﺭﺡ ﺍﻝﻨﻭﻭﻱ ﻋﻠﻰ ﻤﺴﻠﻡ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪(٣٢٢‬‬
‫‪١٣٦‬‬
‫‪-‬ﺸﺭﺡ ﺴﻨﻥ ﺍﻝﻨﺴﺎﺌﻲ ‪) -‬ﺝ ‪ / ٥‬ﺹ ‪(٤٣٤‬‬
‫ﻭﻓﻲ ﻝﺴﺎﻥ ﺍﻝﻌﺭﺏ ‪) -‬ﺝ ‪ / ١٥‬ﺹ ‪(٩٥‬‬
‫ل ِﻗﺘﹾﻠﹶـ ﹰﺔ‬
‫ل ﹸﻗ ِﺘ َ‬
‫ﺼﺒ‪‬ﺔ ﻓ ﹸﻘ ِﺘ َ‬
‫ﺼ ‪‬ﺒ ﹰﺔ ﺃَﻭ ‪‬ﻴﺩ‪‬ﻋﻭ ﺇﻝﻰ ﻋ‪ ‬‬
‫ﻋ ‪‬‬
‫ﺼ ‪‬ﺭ ‪‬‬
‫ﺼ ‪‬ﺒ ٍﺔ ﺃَﻭ ‪‬ﻴﻨﹾ ‪‬‬
‫ﺏ ﻝ ‪‬ﻌ ‪‬‬
‫ﻀ ‪‬‬
‫ﻋ ‪‬ﻤﻴ‪‬ﺔ ‪‬ﻴﻐﹾ ‪‬‬
‫ﺕ ﺭﺍﻴﺔ ِ‬
‫ل ﺘﺤ ﹶ‬
‫ﻭﻓﻲ ﺍﻝﺤﺩﻴﺙ ‪‬ﻤﻥ‪ ‬ﻗﺎ ﹶﺘ َ‬
‫ﻀ ‪‬ﻡ ﺍﻝ ‪‬ﻌﻴ‪‬ﻥ ﻭﺴ‪‬ﺌل َﺃﺤ‪‬ﻤ ‪‬ﺩ‬
‫ﻷﻫ‪‬ﻭﺍ ِﺀ ﻭﺤﻜﻰ ﺒﻌﻀ‪‬ﻬﻡ ﻓﻴﻬﺎ ‪‬‬
‫ﺼ ِﺒ‪‬ﻴ ِﺔ ﻭﺍ َ‬
‫ل ﻓﻲ ﺍﻝ ‪‬ﻌ ‪‬‬
‫ﺠﺎﻫِﻠ‪‬ﻴ ﹰﺔ ﻫﻭ ِﻓﻌ‪‬ﻴﹶﻠﺔﹲ ﻤﻥ ﺍﻝﻌ‪‬ﻤﺎﺀ ﺍﻝﻀ‪‬ﻼﻝِﺔ ﻜﺎﻝﻘﺘﺎ ِ‬
‫ﻥ ﻤﺎ ﻭﺠ‪‬ﻬ‪‬ﻪ ﻗﺎل ﺃَﺒﻭ ﺇﺴﺤﻕ ﺇﻨﻤﺎ ﻤ‪‬ﻌﻨﻰ ﻫﺫﺍ ﻓﻲ‬
‫ﺼ ِﺒﻴ‪‬ﺔ ﻻ ﹶﺘﺴ‪ ‬ﹶﺘﺒِﻴ ‪‬‬
‫ﻷﻋ‪‬ﻤ‪‬ﻰ ﻝﻠ ‪‬ﻌ ‪‬‬
‫ﻋ ‪‬ﻤ‪‬ﻴ ٍﺔ ﻗﺎل ﺍﻷَﻤ ‪‬ﺭ ﺍ َ‬
‫ل ﻓﻲ ِ‬
‫ﻋ ‪‬ﻤﻥ‪ ‬ﹸﻗ ِﺘ َ‬
‫ﺤﻨﹾﺒ‪‬ل ‪‬‬
‫ﺒﻥ ‪‬‬
‫ل ﻓﻴﻬﺎ ﻜﺎﻥ ﻫﺎﻝﻜﹰﺎ ﻗﺎل ﺃَﺒﻭ ﺯﻴﺩ ﺍﻝ ِﻌ ‪‬ﻤﻴ‪‬ﺔ ﺍﻝ ‪‬ﺩﻋ‪‬ﻭﺓ ﺍﻝ ‪‬ﻌﻤ‪‬ﻴﺎ ‪‬ﺀ ﹶﻓ ﹶﻘﺘِﻴﻠﹸﻬﺎ ﻓـﻲ‬
‫ﺏ ﺍﻝ ﹶﻘﻭ‪ِ ‬ﻡ ﻭﻗﺘل ﺒﻌﻀﻬﻡ ﺒﻌﻀﹰﺎ ﻴﻘﻭل ‪‬ﻤﻥ‪ ‬ﹸﻗ ِﺘ َ‬
‫ﺘﹶﺤﺎ ‪‬ﺭ ِ‬
‫ﺨ ﹶﺫﺕﹾ ﻤﻥ ﺍﻝ ‪‬ﻌﺼ‪‬ﺒﺔ ﻭﻗﻴل ﺍﻝ ِﻌ ‪‬ﻤﻴ‪‬ﺔ ﺍﻝ ِﻔﺘﹾﻨﺔ ﻭﻗﻴل ﺍﻝـﻀ‪‬ﻼﻝﺔ ﻭﻗـﺎل‬
‫ﺍﻝﻨﺎﺭ ﻭﻗﺎل ﺃَﺒﻭ ﺍﻝﻌﻼﺀ ﺍﻝ ‪‬ﻌﺼ‪‬ﺒﺔ ﺒﻨﹸﻭ ﺍﻝ ‪‬ﻌ ‪‬ﻡ ﻭﺍﻝ ‪‬ﻌﺼ‪‬ﺒﻴ‪‬ﺔ ُﺃ ِ‬
‫ﻋ ‪‬ﻤ‪‬ﻴ ٍﺔ ﺃَﻱ ﻤِﻴ ﹶﺘ ﹶﺔ ِﻓﺘﹾﻨﹶـ ٍﺔ‬
‫ﺕ ﻤِﻴ ﹶﺘ ﹶﺔ ِ‬
‫ﺏ ِﻓﺘﹾ ﹶﻨ ٍﺔ ﻭﻤﻨﻪ ﺤﺩﻴﺙ ﺍﻝ ‪‬ﺯﺒ‪‬ﻴﺭ ﻝﺌﻼ ﻴﻤﻭ ﹶ‬
‫ﺍﻝﺭﺍﻋﻲ ﻜﻤﺎ ‪‬ﻴﺫﹸﻭ ‪‬ﺩ َﺃﺨﹸﻭ ﺍﻝ ِﻌ ‪‬ﻤ‪‬ﻴﺔ ﺍﻝﻨﱠﺠ ‪‬ﺩ ﻴﻌﻨﻲ ﺼﺎﺤ ‪‬‬
‫ﻭﺠ‪‬ﻬﺎﹶﻝ ٍﺔ‬

‫‪١١٨‬‬
‫ﻥ ﻤِـﻥ‪‬‬
‫ﻥ ﻜﹶﺎ ‪‬‬
‫ﻥ ‪‬ﻤﻁِﻴ ٍﻊ ﺤِﻴ ‪‬‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ﺒ‪ِ ‬‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ ﺇِﻝﹶﻰ ‪‬‬
‫ﻥ ‪‬‬
‫ﻋﺒ‪ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ﺒ‪ ‬‬
‫ل ﺠ‪‬ﺎ ‪‬ﺀ ‪‬‬
‫ﻫﻭ ﻻﺯﻡ ﻓﻌ‪‬ﻥ‪ ‬ﻨﹶﺎ ِﻓ ٍﻊ ﻗﹶﺎ َ‬
‫ﻥ ِﻭﺴ‪‬ـﺎ ‪‬ﺩ ﹰﺓ‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝـ ‪‬ﺭﺤ‪ ‬ﻤ ِ‬
‫ﻷﺒِﻰ ‪‬‬
‫ل ﺍﻁﹾ ‪‬ﺭﺤ‪‬ﻭﺍ َ‬
‫ﻥ ‪‬ﻤﻌ‪‬ﺎ ِﻭ ‪‬ﻴ ﹶﺔ ﹶﻓﻘﹶﺎ َ‬
‫ﻥ ‪‬ﻴﺯِﻴ ‪‬ﺩ ﺒ‪ِ ‬‬
‫ﻥ ‪‬ﺯ ‪‬ﻤ ‪‬‬
‫ﺤ ‪‬ﺭ ِﺓ ﻤ‪‬ﺎ ﻜﹶﺎ ‪‬‬
‫َﺃﻤ‪ِ ‬ﺭ ﺍﻝﹾ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﺕ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﺴ ِﻤﻌ‪ ‬ﹸ‬
‫ﺤﺩِﻴﺜﹰﺎ ‪‬‬
‫ﻙ ‪‬‬
‫ﺤ ‪‬ﺩ ﹶﺜ ‪‬‬
‫ﻷ‪‬‬
‫ﻙ ُ‬
‫ﺱ َﺃ ﹶﺘﻴ‪‬ﹸﺘ ‪‬‬
‫ﻷﺠ‪ِ‬ﻠ ‪‬‬
‫ﻙ َ‬
‫ل ِﺇﻨﱢﻰ ﹶﻝﻡ‪ ‬ﺁ ِﺘ ‪‬‬
‫ﹶﻓﻘﹶﺎ َ‬
‫ﺨﹶﻠ ‪‬ﻊ ‪‬ﻴﺩ‪‬ﺍ ﻤِـﻥ‪‬‬
‫ل » ‪‬ﻤﻥ‪ ‬ﹶ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻴﻘﹸﻭ ُ‬
‫ﺕ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﺴ ِﻤﻌ‪ ‬ﹸ‬
‫ﻭﺴﻠﻡ‪ -‬ﻴﻘﹸﻭﹸﻝ ‪‬ﻪ ‪‬‬
‫ﺕ ﻤِﻴﺘﹶـ ﹰﺔ‬
‫ﻋﹸﻨ ِﻘ ِﻪ ‪‬ﺒﻴ‪ ‬ﻌﺔﹲ ﻤ‪‬ـﺎ ﹶ‬
‫ﺕ ‪‬ﻭﹶﻝﻴ‪‬ﺱ‪ ‬ﻓِﻰ ‪‬‬
‫ﺠ ﹶﺔ ﹶﻝ ‪‬ﻪ ‪‬ﻭ ‪‬ﻤﻥ‪ ‬ﻤ‪‬ﺎ ﹶ‬
‫ﺤ‪‬‬
‫ﻻ ‪‬‬
‫ﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻴﻭ‪ ‬ﻡ ﺍﻝﹾ ِﻘﻴ‪‬ﺎ ‪‬ﻤ ِﺔ ﹶ‬
‫ﻋﺔٍ ﹶﻝ ِﻘ ‪‬‬
‫ﻁﹶﺎ ‪‬‬
‫ﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ﹰﺔ « ﺃﺨﺭﺠﻪ ﻤﺴﻠﻡ ﺒﺭﻗﻡ)‪.(٤٨٩٩‬‬

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 ‫ﺍﻝﻔﺼل ﺍﻝﺜﺎﻝﺙ‬
‫ﺍﻝﺸﺒﻬﺎﺕ‬

‫‪ _١‬ﺴﻴﻘﺎل‪ :‬ﺩﻭﻝﺘﻜﻡ ﺍﻝﻤﻌﻠﻨﺔ ﺘﻔﺘﻘﺭ ﺇﻝﻰ ﺍﻝﺸﺭﻋﻴﺔ‪ ،‬ﻷﻨﻬﺎ ﺘﻔﻘﺩ ﺃﻫﻡ ﻤﻘﻭﻤـﺎﺕ ﺍﻝﺩﻭﻝـﺔ‬
‫ﻭﻫﻭ ﺍﻷﺭﺽ‪ ،‬ﻭﺃﻨﺘﻡ ﺘﺨﺎﻝﻔﻭﻥ ﺒﺫﻝﻙ ﺴﻨﺔ ﻨﺒﻴﻜﻡ ﺍﻝﺫﻱ ﺃﻗﺎﻡ ﺩﻭﻝﺘﻪ ﺒﻌـﺩ ﺘﻤﻜﻨـﻪ ﻤـﻥ‬
‫ﺍﻷﺭﺽ ﻭﺤﺼﻭل ﺍﻝﺸﻭﻜﺔ ﻝﻪ ﻓﻲ ﺍﻝﻤﺩﻴﻨﺔ ﻭﻫﻲ ﺇﻗﻠﻴﻡ ﻭﺍﻀﺢ ﻭﻤﺤﺩﺩ‪ ،‬ﻭﻨﺤﻥ ﻻ ﻨﺭﻯ‬
‫ﻝﻜﻡ ﺤﺩﻭﺩﹰﺍ ﻭﺍﻀﺤﺔ ﻭﻻ ﻅﻬﻭﺭﹰﺍ ﺒﻴﻨﺎﹰ‪ ،‬ﻜﻤﺎ ﻫـﻭ ﻤﻔﺘـﺭﺽ ﻓـﻲ ﺍﻝـﺩﻭل ﺍﻝـﺴﻴﺎﺩﻴﺔ‬
‫ﻭﺍﻝﻤﻌﺎﺼﺭﺓ ؟‬
‫ﻭﻨﻘﻭل‪:‬‬
‫ﺼﺤﻴﺢ ﺃﻥ ﺍﻷﺭﺽ )ﺍﻹﻗﻠﻴﻡ( ﻤﻥ ﺍﻝﻤﻘﻭﻤﺎﺕ ﺍﻷﺴﺎﺴﻴﺔ ﻝﻘﻴﺎﻡ ﺍﻝﺩﻭﻝﺔ‪ ،‬ﻭﻫﻲ ﻤﻥ ﺃﺭﻜﺎﻨﻬﺎ‬
‫ﺍﻝﺘﻲ ﻴﻨﺒﻨﻲ ﻋﻠﻴﻬﺎ ﻤﻔﻬﻭﻡ ﺍﻝﺩﻭﻝﺔ‪ ،‬ﻭﻝﻜﻥ ﺍﻝﻤﻔﻬﻭﻡ ﺍﻝـﺫﻱ ﻴﻌـﺎﻨﻲ ﻤـﻥ ﺍﻻﻀـﻁﺭﺍﺏ‬
‫ﻭﺍﻻﺭﺘﺒﺎﻙ‪ ،‬ﻫﻭ ﻤﺎ ﺘﻌﻨﻴﻪ ﻜﻠﻤﺔ ﺍﻝﺴﻴﻁﺭﺓ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻓـﺈﻝﻰ ﺃﻱ ﻤـﺩﻯ ﻴﻤﻜﻨﻨـﺎ ﺃﻥ‬
‫ﻨﺼﻑ ﺤﺎﻝﺔ ﻤﺎ ﺃﻨﻬﺎ ﺘﺤﺕ ﻤﻔﻬﻭﻡ ﺍﻝﺴﻴﻁﺭﺓ ﺃﻭﻻ؟‬
‫ﻓﺎﻷﻤﺭ ﻴﺭﺠﻊ ﻓﻲ ﺘﺼﻭﺭﻩ ﺇﻝﻰ ﺘﻜﻴﻴﻑ ﻭﺍﻗﻌﻲ‪ ،‬ﻭﺍﻝﺤﺩﻴﺙ ﻋﻥ ﺍﻹﻗﻠﻴﻡ ﻜﺭﻗﻌﺔ ﺠﻐﺭﺍﻓﻴـﺔ‬
‫ﺘﻘﻊ ﺘﺤﺕ ﺴﻠﻁﺎﻥ ﻤﺠﻤﻭﻋﺔ ﻤﺎ ﻤﺭﺘﺒﻁ ﺒﺸﻜل ﺃﺴﺎﺴﻲ ﺒﺸﻭﻜﺔ ﻫﺫﻩ ﺍﻝﻤﺠﻤﻭﻋﺔ ﻭﻨﻔﻭﺫﻫﺎ‬
‫ﺍﻝﻤﺒﺴﻭﻁ ﻋﻠﻰ ﺘﻠﻙ ﺍﻝﺒﻘﻌﺔ‪.‬‬
‫ﻭﻨﻌﻴﺩ ﻁﺭﺡ ﺍﻝﻔﻜﺭﺓ ﻝﻤﺯﻴﺩ ﺍﻹﻴﻀﺎﺡ‪ . . .‬ﻓﻀﻤﻥ ﺘﺩﺍﺨﻼﺕ ﺍﻝﻘﻭﻯ ﻭﻅﻬﻭﺭ ﺃﺴـﺎﻝﻴﺏ‬
‫ﺠﺩﻴﺩﺓ ﻭﻓﻨﻴﺔ ﻝﻤﻤﺎﺭﺴﺔ ﺍﻝﻘﻭﺓ ﻭﺍﺴﺘﻌﺭﺍﻀﻬﺎ ﻴﺼﺒﺢ ﺍﻝﺤﺩﻴﺙ ﻋـﻥ ﺍﻝﻤﻔﻬـﻭﻡ ﺍﻝﺘﻘﻠﻴـﺩﻱ‬
‫ﻝﻠﺴﻴﻁﺭﺓ ﺃﻤﺭﹰﺍ ﻓﻴﻪ ﻤﺠﺎﺯﻓﺔ ﻭﺍﻗﻌﻴﺔ‪ ،‬ﻓـﺎﻝﺤﺭﻭﺏ ﺍﻝﺤﺩﻴﺜـﺔ ﺒـﺩﺃﺕ ﺘﻘﺘﻨـﻊ ﺃﻥ ﺍﻝـﻨﻤﻁ‬
‫ﺍﻝﻜﻼﺴﻴﻜﻲ ﻝﺨﻭﺽ ﺍﻝﻤﻌﺎﺭﻙ ﻋﺒﺭ ﺠﺒﻬﺎﺕ ﻤﻔﺘﻭﺤﺔ ﻭﺨﻁﻭﻁ ﻨﻅﺎﻤﻴﺔ ﺃﻤﺭ ﻻ ﻴﻌﻜـﺱ‬
‫ﺤﻘﻴﻘﺔ ﺍﻝﻤﻌﺭﻜﺔ ﺍﻝﺠﺎﺭﻴﺔ‪ ،‬ﻭﺒﺎﻝﺘﺎﻝﻲ ﻻ ﻴﻌﻜﺱ ﺤﻘﻴﻘﺔ ﺍﻝﻨﺘﺎﺌﺞ ﻭﺍﻻﻨﺘﺼﺎﺭﺍﺕ‪ ،‬ﻭﺃﻭﻀـﺢ‬
‫ﺒﺭﻫﺎﻥ ﻴﺩﻝل ﻋﻠﻰ ﻫﺫﺍ ﺤﺭﻭﺏ ﺍﻝﻌﺼﺎﺒﺎﺕ ﺍﻝﺤﺩﻴﺜﺔ ﺍﻝﺘﻲ ﺃﺭﻫﻘـﺕ ﻜﻭﺍﻫـل ﺍﻝﺠﻴـﻭﺵ‬
‫ﺍﻝﻨﻅﺎﻤﻴﺔ ﺍﻝﻤﻌﺎﺼﺭﺓ‪ ،‬ﻭﺨﺎﺼﺔ ﺍﻝﺘﻲ ﺨﺎﻀﻬﺎ ﺍﻝﻤﺠﺎﻫﺩﻭﻥ ﻭﺃﺒﺩﻋﻭﺍ ﻓﻴﻬﺎ ﺃﻴﻤﺎ ﺇﺒﺩﺍﻉ‪ ،‬ﻓﻤﻥ‬
‫ﺨﻼل ﺍﻝﺘﺄﻤل ﻨﺭﻯ ﺒﻭﻀﻭﺡ ﺍﻝﻌﺼﺎﺒﺎﺕ ﺍﻝﻤﻘﺎﺘﻠﺔ ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﻋﺴﻜﺭﻴﺔ ﻫﻲ ﺍﻝﺘـﻲ‬
‫ﺘﺘﺤﻜﻡ ﺒﺯﻤﺎﻡ ﺍﻝﻤﺒﺎﺩﺭﺓ ﺍﻝﻘﺘﺎﻝﻴﺔ‪ ،‬ﻭﺫﻝﻙ ﻝﻨﺠﺎﺤﻬﺎ ﻓﻲ ﺍﺴﺘﺨﺩﺍﻡ ﻋﻨﺼﺭ ﺍﻝﻤﻔﺎﺠﺄﺓ ﺍﻝـﺩﺍﻫﻡ‪،‬‬
‫ﺍﻝﻤﺨﻀﺏ ﺒﺄﺴﺎﻝﻴﺏ ﺍﻝﻜﺭ ﻭﺍﻝﻔﺭ ﺍﻝﻤﻬﻨﺩﺴﺔ‪ ،‬ﻤﻤﺎ ﻴﻔﺴﺢ ﻝﻬﺎ ﺤﺭﻴﺔ ﻭﺍﺴﻌﺔ ﻓـﻲ ﺍﻝﺤﺭﻜـﺔ‬

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‫ﻭﺍﻝﺴﻴﻁﺭﺓ ﻭﺍﻝﻀﺭﺏ ﻭﺍﻝﺘﻨﻘل ﻭﺍﻝﺘﻤﺭﻜﺯ ﻭﺍﻻﺤﺘﻭﺍﺀ‪ ،‬ﻓﻌﻨﺩ ﺍﻝﻭﻗﻭﻑ ﻋﻠـﻰ ﻤﺜـل ﻫـﺫﻩ‬
‫ﻼ ﻭﺍﻀﺤ ﹰﺎ ﻓﻲ ﻤﻔﻬﻭﻡ ﺍﻝﺴﻴﻁﺭﺓ ﻋﻠـﻰ ﺍﻷﺭﺽ!! ﻓﻤـﻥ‬
‫ﺍﻝﺼﻭﺭﺓ ﺍﻝﻤﺴﺘﺠﺩﺓ ﻨﺠﺩ ﺘﺩﺍﺨ ﹰ‬
‫ﻼ ﺃﻥ ﺍﻝﺤﻜﻭﻤﺔ ﺍﻝﻔﻼﻨﻴﺔ ﺘﺴﻴﻁﺭ ﻋﻠﻰ ﺃﺭﻀﻬﺎ ﺃﻡ ﻻ؟‬
‫ﺍﻝﺫﻱ ﻴﺤﺩﺩ ﻤﺜ ﹰ‬
‫ﻋﻠﻤ ﹰﺎ ﺃﻨﻨﺎ ﻨﺸﻬﺩ ﺍﻝﻜﺜﻴﺭ ﻤﻥ ﺍﻝﺩﻭل ﺘﻌﺎﻨﻲ ﻤﻥ ﺍﻀﻁﺭﺍﺒﺎﺕ ﻭﻗﻼﻗل ﻭﻻ ﻴﻤﻨﻌﻬﺎ ﺫﻝﻙ ﻤﻥ‬
‫ﻻ ﻓﻲ ﻨﻅﺭ ﺍﻝﻨﺎﺱ‪ ،‬ﻭﺃﻗﺭﺏ ﻤﺜﺎل ﻋﻠﻰ ﻤﺎ ﻨﻘﻭل‪ ،‬ﺍﻝﺩﻭل ﺍﻝﻤﺠﺎﻭﺭﺓ ﻝﺩﻭﻝـﺔ‬
‫ﺃﻥ ﺘﻜﻭﻥ ﺩﻭ ﹰ‬
‫ﻻ ﻓﻲ ﺍﻝﻌﺭﻑ ﺍﻝﻌﺎﻝﻤﻲ ﺤﺴﺏ ﻋﻠﻤﻨﺎ‪ ،‬ﻭﻤﻊ ﻫﺫﺍ ﻨﺠـﺩ ﺃﻥ‬
‫ﺇﺴﺭﺍﺌﻴل ﺍﻝﻴﻬﻭﺩﻴﺔ‪ ،‬ﺘﺴﻤﻰ ﺩﻭ ﹰ‬
‫ﻫﺫﻩ ﺍﻝﺩﻭل ﻤﻬﺩﺩﺓ ﻓﻲ ﺍﻝﺼﻤﻴﻡ ﻤﻥ ﻗﺒل ﺍﻝﺴﻼﺡ ﺍﻝﺠﻭﻱ ﺍﻹﺴﺭﺍﺌﻴﻠﻲ‪ ،‬ﺍﻝـﺫﻱ ﻻ ﻴـﺅﺨﺭ‬
‫ﻓﺭﺼﺔ ﻻﺨﺘﺭﺍﻕ ﺃﺠﻭﺍﺀ ﺘﻠﻙ ﺍﻝﺩﻭل ﻭﻤﻤﺎﺭﺴﺔ ﺍﻝﺴﻴﺎﺩﺓ ﻋﻠﻰ ﺃﺠﻭﺍﺀﻫﺎ ﻭﻓﻭﻕ ﺃﺭﺍﻀﻴﻬﺎ‪،‬‬
‫ﻭﻤﻊ ﺠﺯﻤﻨﺎ ﺃﻥ ﺇﺴﺭﺍﺌﻴل ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﻀﺭﺏ ﺃﻱ ﻫﺩﻑ ﺘﺭﻴﺩﻩ ﺩﺍﺨل ﺘﻠﻙ ﺍﻝـﺩﻭل ﻓـﻲ‬
‫ﺍﻝﻭﻗﺕ ﺍﻝﺫﻱ ﺘﺭﻴﺩﻩ‪ ،‬ﺃﻱ ﻓﻲ ﺍﻝﻤﺼﻁﻠﺢ ﺍﻝﻌﺴﻜﺭﻱ ﺃﺭﺍﻀﻲ ﺍﻝﺩﻭل ﺍﻝﻤﺠﺎﻭﺭﺓ ﻹﺴﺭﺍﺌﻴل‬
‫ﺘﻌﺎﻨﻲ ﻤﻥ ﺘﻬﺩﻴﺩ ﻭﺍﻨﺘﻬﺎﻙ ﺠﻭﻱ‪ ،‬ﻭﻫﺫﺍ ﻤﺎ ﻴﺠﻌل ﺍﻝﺴﻴﻁﺭﺓ ﻋﻠﻰ ﺘﻠﻙ ﺍﻷﺭﺍﻀـﻲ ﻤـﻥ‬
‫ﻗﺒل ﺤﻜﻭﻤﺎﺘﻬﺎ ﻨﺎﻗﺼ ﹰﺔ ﻭﺴﺎﺫﺠ ﹰﺔ‪.‬‬
‫ﻭﻴﻤﻜﻨﻨﺎ ﺃﻥ ﻨﻀﻴﻑ ﻝﻬﺫﻩ ﺍﻝﺼﻭﺭﺓ ﻋﻨﺎﺼﺭ ﺃﺨﺭﻯ ﺘﺘﺤﻜﻡ ﻓﻲ ﺍﻝـﺴﻴﻁﺭﺓ ﺍﻝﻤﺯﻋﻭﻤـﺔ‬
‫ﻼ ﺍﻷﻗﻤﺎﺭ ﺍﻝﺼﻨﺎﻋﻴﺔ ﺍﻵﻥ ﺘﺴﺘﺨﺩﻡ ﻤﻥ ﻗﺒل ﺍﻝﺩﻭل ﺍﻝﻌﻅﻤﻰ ﻋﻠﻰ ﻨﻁﺎﻕ‬
‫ﻭﺘﺘﺠﺎﺫﺒﻬﺎ‪ ،‬ﻓﻤﺜ ﹰ‬
‫ﻭﺍﺴﻊ ﺩﻭﻥ ﺍﺤﺘﺭﺍﻡ ﻝﺴﻴﺎﺩﺓ ﺍﻝﺩﻭل ﻭﻨﻔﻭﺫﻫﺎ ﺍﻝﻤﺯﻋﻭﻡ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﺃﻱ ﺃﻥ ﻤﻌﻅﻡ ﺩﻭل‬
‫ﺍﻝﻌﺎﻝﻡ ﺍﻝﺘﻲ ﻻ ﺘﺘﻤﺘﻊ ﺒﻘﻭﺓ ﻤﻤﺎﺜﻠﺔ‪ ،‬ﺘﺨﻀﻊ ﻝﻨﻔﻭﺫ ﻭﻗﻭﺓ ﺍﻝﺩﻭل ﺍﻝﻌﻅﻤﻰ‪ ،‬ﻭﺒﺎﻝﺘﺎﻝﻲ ﻫـﻲ‬
‫ﻨﺎﻗﺼﺔ ﺍﻝﺴﻴﺎﺩﺓ ﺒﺩﺭﺠﺎﺕ ﻤﺘﻔﺎﻭﺘﺔ ﺭﺒﻤﺎ ‪ ،‬ﻭﻝﻜﻥ ﺇﻝﻰ ﺃﻱ ﺤ ‪‬ﺩ ﻴﻤﻜﻥ ﺃﻥ ﻴﻜﻭﻥ ﻨﻘـﺼﺎﻥ‬
‫ﻻ ﺤﺘﻰ ﻨﻁﻠﻕ ﻋﻠﻰ ﺴﻠﻁﺔ ﻤﺎ ﺃﻨﻬﺎ ﺩﻭﻝﺔ‪ ،‬ﻫﺫﺍ ﻤﺎ ﻴﻌﻭﺯﻩ ﺍﻝﺩﻝﻴل ﻭﺍﻝﺒﺭﻫﺎﻥ‪،‬‬
‫ﺍﻝﺴﻴﺎﺩﺓ ﻤﻘﺒﻭ ﹰ‬
‫ﺒل ﺍﻷﻤﺜﻠﺔ ﺍﻝﺤﺎﻀﺭﺓ ﻓﻲ ﺍﻝﻌﺎﻝﻡ ﺍﻝﻤﻌﺎﺼﺭ ﺘﻌﻁﻲ ﻨﻤﺎﺫﺝ ﻏﺭﻴﺒﺔ ﺤﻭل ﻫـﺫﺍ ﺍﻝﻤﻔﻬـﻭﻡ‪،‬‬
‫ﻼ ﺍﻝﺤﻜﻭﻤﺔ ﺍﻝﻔﻠﺴﻁﻴﻨﻴﺔ ﺍﻝﺤﺎﻝﻴﺔ ﺍﻝﺘﻲ ﺃﻗﺎﻤﺘﻬﺎ ﺤﻤﺎﺱ‪ ،‬ﺒل ﻭﺴﺎﺒﻘﺘﻬﺎ ﺃﻴﻀﺎﹰ‪ ،‬ﻭﻗﺱ‬
‫ﻓﺨﺫ ﻤﺜ ﹰ‬
‫ﺒﻬﺫﺍ ﺍﻝﻤﻔﻬﻭﻡ ﻜﻡ ﻜﺎﻨﺕ ﻫﺫﻩ ﺍﻝﺤﻜﻭﻤﺔ ﺘﻤﺎﺭﺱ ﺩﻭﺭﹰﺍ ﺴﻴﺎﺩﻴ ﹰﺎ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﻜـﻡ ﻜـﺎﻥ‬
‫ﺤﺠﻡ ﺍﻝﺭﻗﺎﻉ ﺍﻝﺘﻲ ﺘﻘﻊ ﺘﺤﺕ ﺴﻴﻁﺭﺘﻬﺎ ﺍﻝﻔﻌﻠﻴﺔ ﻜﻲ ﺘﻌ ‪‬ﺩ ﺩﻭﻝﺔ ﻓﻲ ﻤﺼﺎﻑ ﺍﻝﺩﻭل؟ ﻭﻗـﺩ‬
‫ﺭﺃﻴﻨﺎ ﻤﺭﺍﺭﹰﺍ ﻓﻲ ﺍﻝﻌﻬﺩﻴﻥ ﺍﻝﺤﺎﻝﻲ ﻭﺍﻝﺴﺎﺒﻕ ﻤﺸﺎﻫﺩ ﻤﺘﻜﺭﺭﺓ ﻻﻨﺘﻬﺎﻙ ﺍﻝﺴﻴﺎﺩﺓ ﻤـﻥ ﻗﺒـل‬
‫ﺍﻝﻌﺩﻭ ﺍﻹﺴﺭﺍﺌﻴﻠﻲ ﻷﺒﻌﺩ ﺍﻝﺤﺩﻭﺩ‪ ،‬ﻓﻘﺎﻡ ﺒﺎﺨﺘﻁﺎﻑ ﻭﺯﺭﺍﺀ ﻭﻤﻤﺜﻠﻴﻥ ﺴﻴﺎﺴﻴﻴﻥ ﻝﻠﺤﻜﻭﻤـﺔ‬
‫ﻤﻥ ﺒﻴﻭﺘﺎﺘﻬﻡ‪ ،‬ﻭﻤﻊ ﻫﺫﺍ ﺒﻘﻴﺕ ﺍﻝﺤﻜﻭﻤﺔ ﻓﻲ ﻨﻅﺭ ﺍﻝﻨﺎﺱ ﺤﻜﻭﻤﺔ‪.‬‬

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‫ﻭﺃﺩﻫﻰ ﻤﻥ ﺫﻝﻙ ﻤﺎ ﻴﺴﻤﻰ ﺒﺎﻝﺤﻜﻭﻤﺔ ﺍﻝﻌﺭﺍﻗﻴﺔ ﺍﻝﺤﺎﻝﻴﺔ ﻭﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻥ ﻤﺴﺦ ﻫﺯﻴل‪،‬‬
‫ﻤﺘﺭﻫل ﺍﻷﻁﺭﺍﻑ ﻭﺍﻝﻘﻭﻯ‪ ،‬ﻻ ﺃﻗﻭل ﻻ ﻴﻤﻠﻙ ﻨﻔﻭﺫﹰﺍ ﺒل ﻻ ﻴﻤﻠﻙ ﻭﺠﻭﺩﹰﺍ ﻓﻲ ﻜﺜﻴﺭ ﻤـﻥ‬
‫ﻤﻨﺎﻁﻕ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﺒل ﺤﺘﻰ ﺒﻐﺩﺍﺩ ﻋﺎﺼﻤﺔ ﺍﻝﺤﻜﻭﻤﺔ ﺍﻝﻤﺯﻋﻭﻤﺔ ﻓﻲ ﻝﺤﻅـﺎﺕ ﺤﺎﺴـﻤﺔ‬
‫ﻭﻤﻔﺎﺠﺌﺔ ﺘﺼﺒﺢ ﺨﺎﺭﺝ ﺍﻝﺴﻴﻁﺭﺓ ﻭﺒﻌﻴﺩﺓ ﻋﻥ ﺃﻱ ﻨﻔﻭﺫ ﺼﻠﻴﺒﻲ ﺃﻭ ﻤﺭﺘﺩ‪ ،‬ﺴﻭﻯ ﺘﻠـﻙ‬
‫ﺍﻝﺤﻅﻴﺭﺓ ﺍﻝﻤﻭﺒﻭﺀﺓ ﺍﻝﺘﻲ ﻴﺭﻋﻰ ﻓﻴﻬﺎ ﻭﺠﻬﺎﺀ ﺍﻝﺤﻜﻭﻤﺔ ﻭﺴﺎﺴﺘﻬﺎ ﻭﺍﻝﻤﻭﺴﻭﻤﺔ ﺒﺎﻝﻤﻨﻁﻘـﺔ‬
‫ﺍﻝﺨﻀﺭﺍﺀ ﻜﻠﻠﻬﺎ ﺍﷲ ﺒﺎﻝﺴﻭﺍﺩ‪.‬‬
‫ﻭﻤﻥ ﺠﻬﺔ ﺃﺨﺭﻯ ﺍﻝﺤﺎل ﻴﻔﺭﺽ ﻨﻔﺴﻪ‪ ،‬ﻓﻘﺩ ﺃﺴﻠﻔﻨﺎ ﻤﻥ ﻗﺒل ﺍﻝﺘﻨﻭﻴﻪ ﻋﻠﻰ ﻤﻨﺎﻁ ﺃﻜﻴـﺩ‬
‫ﻤﻥ ﻤﻨﺎﻁﺎﺕ ﻗﻴﺎﻡ ﺍﻝﺩﻭﻝﺔ ﻓﻲ ﻤﻁﻠﻊ ﺍﻝﻔﺼل ﺍﻝﻔﺎﺌﺕ‪ ،‬ﻭﻫﻭ ﺍﻝﺘﻤﻜﻴﻥ‪ ،‬ﻓﺈﻝﻰ ﺃﻱ ﺤﺩ ﻴﻤﻜﻨﻨﺎ‬
‫ﺃﻥ ﻨﺼﻑ ﺤﺎل ﺃﻨﺎﺱ ﺃﻨﻬﻡ ﻤﻤﻜﻨﻭﻥ‪ ،‬ﺃﻭ ﺃﻨﻬﻡ ﻏﻴﺭ ﻤﻤﻜﻨﻴﻥ‪ ،‬ﻤﻊ ﺍﻝﺘﻨﺒﻴﻪ ﺇﻝـﻰ ﺃﻨـﻪ ﻻ‬
‫ﻴﻭﺠﺩ ﻨﺹ ﺸﺭﻋﻲ ﻤﻥ ﺍﻝﻜﺘﺎﺏ ﺃﻭ ﺍﻝﺴﻨﺔ ﺃﻭ ﺃﻗﻭﺍل ﺍﻝﺴﻠﻑ ﻴﺤﺩﺩ ﻤﺴﺎﺤﺔ ﺍﻷﺭﺽ ﺍﻝﺘﻲ‬
‫ﻴﻨﺒﻐﻲ ﺃﻥ ﺘﻘﻭﻡ ﻋﻠﻴﻬﺎ ﺍﻝﺩﻭﻝﺔ‪ ،‬ﻓﺎﻝﺫﻴﻥ ﻴﺤﻤﻠﻭﻥ ﺍﻝﺴﻼﺡ ﻭﻴﻅﻬﺭﻭﻨﻪ ﻋﻠﻰ ﻤﻸ‪ ،‬ﻴﻌﻨـﻭﻥ‬
‫ﺒﺎﻝﺘﺄﻜﻴﺩ ﺃﻨﻬﻡ ﻤﺴﻴﻁﺭﻭﻥ ﻋﻠﻰ ﺍﻷﺭﺽ ﺍﻝﺘﻲ ﻴﻘﻔﻭﻥ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﻜﺎﻥ ﻏﻴـﺭﻫﻡ ﻴﺤﻤـل‬
‫ﺴﻼﺤ ﹰﺎ ﻭﻝﻜﻨﻪ ﻻ ﻴﻅﻬﺭﻩ ‪ ،‬ﻭﻴﻘﻑ ﻋﻠﻰ ﻨﻔﺱ ﺍﻷﺭﺽ‪ ،‬ﻭﻝﻜﻥ ﺍﻝﻤﻔﻬﻭﻡ ﺃﻥ ﺴﻠﻁﺎﻥ ﺍﻷﻭل‬
‫ﻨﺎﻓﺫ ﻝﻅﻬﻭﺭ ﺸﻭﻜﺘﻪ ﻭﻗﻭﺘﻪ‪ ،‬ﻭﺍﻵﺨﺭ ﻻ ﻝﻌﺩﻡ ﺍﺴﺘﻤﻜﺎﻨﻪ ﻤﻥ ﺭﻗﻌﺔ ﺍﻷﺭﺽ ﻭﺭﺴـﻭﺨﻪ‬
‫ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻻ ﻝﻠﺘﻭﻀﻴﺢ‪ :‬ﻭﻫﻭ ﺃﻗﺭﺏ ﻤﺎ ﻴﻜﻭﻥ ﻝﻼﺴﺘﺩﻻل ﻤﻨﻪ ﻝﻠﺘﻤﺜﻴل‪ ،‬ﻓﻌﻨﺩ ﺩﺨﻭل‬
‫ﻭﺃﻀﺭﺏ ﻤﺜﺎ ﹰ‬
‫ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻝﻠﻤﺩﻴﻨﺔ ﻭﺇﻗﺎﻤﺘﻪ ﻝﻠﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻷﻭﻝﻰ‪ ،‬ﻝﻡ ﺘﻜﻥ ﺴﻴﻁﺭﺘﻪ‬
‫ﻋﻠﻰ ﺍﻷﺭﺽ ﺒﺎﻝﻤﻔﻬﻭﻡ ﺍﻝﺫﻱ ﻴﻘﺼﺩﻩ ﺍﻝﻜﺜﻴﺭ ﻤﻤﻥ ﻴﻌﻴﺵ ﻓﻲ ﺍﻝﺩﻭل ﺍﻝﻤﻌﺎﺼﺭﺓ‪ ،‬ﻓﻤـﻊ‬
‫ﺍﺒﺘﺩﺍﺀ ﻋﻬﺩ ﺍﻝﺩﻭﻝﺔ ﺍﻝﺠﺩﻴﺩﺓ‪ ،‬ﻜﺎﻥ ﺃﺼﺤﺎﺏ ﺍﻝﺩﻋﻭﺓ ﺭﺒﻤﺎ ﻻ ﻴـﺸﻜﻠﻭﻥ ﺍﻷﻜﺜﺭﻴـﺔ ﻓـﻲ‬
‫ﺍﻝﻤﺩﻴﻨﺔ‪ ،‬ﻓﻜﺎﻥ ﻫﻨﺎﻙ ﺍﻝﻤﻨﺎﻓﻘﻭﻥ ﻭﺍﻝﻴﻬﻭﺩ ﻭﻤﻥ ﻴﺘﺭﺒﺹ ﺤﺘﻰ ﻴﺭﻯ ﻤﺂﻻﺕ ﺍﻷﻤﻭﺭ‪ ،‬ﻭﻜل‬
‫ﻫﺅﻻﺀ ﺤﺴﺒﻤﺎ ﺘﻔﻴﺩﻨﺎ ﻤﺼﺎﺩﺭ ﺍﻝﺘﺎﺭﻴﺦ ﻭﺍﻝﺴﻴﺭﺓ ﻜﺎﻨﻭﺍ ﻤﻥ ﺍﻝﻤﺴﻠﺤﻴﻥ ﻤﻥ ﺃﺒﻨﺎﺀ ﺍﻝﻤﺩﻴﻨـﺔ‬
‫ﻭﻤﺎ ﺤﻭﻝﻬﺎ‪ ،‬ﻭﺨﺎﺼﺔ ﺍﻝﻴﻬﻭﺩ ﺍﻝﺫﻴﻥ ﻜﺎﻨﻭﺍ ﻴﺸﻜﻠﻭﻥ ﺘﺠﻤﻌﺎﺕ ﻤﻨﻔﺼﻠﺔ ﺘﺤﻅﻰ ﺒﺘﺭﺘﻴـﺏ‬
‫ﻋﺴﻜﺭﻱ ﻭﻤﺩﻨﻲ ﻤﻨﻔﺼل‪ ،‬ﻀﻤﻥ ﺒﻘﻌﺔ ﺍﻝﻤﺩﻴﻨﺔ ﺍﻝﻨﺒﻭﻴﺔ‪ ،‬ﻭﻤﻊ ﻫﺫﺍ ﻝﻡ ﻴﻤﻨﻊ ﺫﻝـﻙ ﻤـﻥ‬
‫ﺇﻋﻼﻥ ﺍﻝﺩﻭﻝﺔ ﺍﻝﻤﺴﻠﻤﺔ ﻋﻠﻰ ﺃﺭﺽ ﺍﻝﻤﺩﻴﻨﺔ‪ ،‬ﻤﻊ ﺃﻨﻬﺎ ﺘﺸﻜل ﻨﻁﺎﻗـ ﹰﺎ ﻀـﻴﻘ ﹰﺎ ﺒﺎﻝﻨـﺴﺒﺔ‬
‫ﻝﻠﻤﺴﺎﺤﺎﺕ ﺍﻝﻭﺍﺴﻌﺔ ﻋﻠﻰ ﺃﺭﺽ ﺠﺯﻴﺭﺓ ﺍﻝﻌﺭﺏ‪ ،‬ﺃﻱ ﺃﻥ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴـﻠﻡ‬
‫ﺃﻋﻠﻥ ﺍﻝﺩﻭﻝﺔ ﻓﻲ ﺤﺩﻭﺩ ﻀﻴﻘﺔ ﻴﻘﻴﻡ ﻋﻠﻴﻬﺎ ﺠﻤﻊ ﻤﻥ ﺍﻝﻨﺎﺱ ﻴﺘﻔﺎﻭﺘﻭﻥ ﻓﻲ ﻤﺴﺘﻭﻯ ﺍﻝﺩﻋﻡ‬

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‫ﻭﺍﻝﻭﻻﺀ ﻝﻠﺩﻭﻝﺔ ﺍﻝﻨﺎﺸﺌﺔ‪ ،‬ﻓﻤﻨﻬﻡ ﺍﻝﻤﻌﺎﺩﻱ ﻝﻬﺎ ﻓﻲ ﺍﻝﺒﺎﻁﻥ ﻜﺎﻝﻤﻨﺎﻓﻘﻴﻥ ﻭﺍﻝﻴﻬـﻭﺩ ﻭﻤـﻨﻬﻡ‬
‫ﺍﻝﻤﺘﺭﻴﺙ ﺍﻝﺫﻱ ﻝﻡ ﻴﺤﺴﻡ ﺃﻤﺭﻩ ﻭﻤﻨﻬﻡ ﺍﻝﻤﺘﻌﺎﻁﻑ ﻭﻤﻨﻬﻡ ﺍﻝﻤﻭﺍﻝﻲ ﻭﺍﻝﻤﻨﺎﺼﺭ‪ ،‬ﻜل ﻫـﺫﻩ‬
‫ﺍﻝﺸﺭﺍﺌﺢ ﻜﺎﻨﺕ ﻤﺘﻭﺍﺠﺩﺓ ﻋﻠﻰ ﺘﻠﻙ ﺍﻝﺒﻘﻌﺔ ﺍﻝﺼﻐﻴﺭﺓ ﻭﻫﻲ ﻤﺴﻠﺤﺔ ﺒﺎﻝﺘﺄﻜﻴﺩ‪ ،‬ﻭﻤﻊ ﻫـﺫﺍ‬
‫ﻜﺎﻥ ﻴﺼﺩﻕ ﻋﻠﻰ ﺍﻝﺤﺎل ﺍﻝﺠﺩﻴﺩ ﺃﻥ ﻴﺄﺨﺫ ﺍﺴﻡ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻷﻭﻝﻰ‪ ،‬ﻭﻴﺅﻜﺩ ﻫـﺫﻩ‬
‫ل ﺍﻝﱠﻠ ِﻪ ﺼﻠﻰ‬
‫ل ‪ :‬ﹶﻝﻤ‪‬ﺎ ﹶﻗ ِﺩ ‪‬ﻡ ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ﻋﻨﹾ ‪‬ﻪ ‪ ،‬ﻗﹶﺎ َ‬
‫ﻲ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻀ‪‬‬
‫ﺏ ‪‬ﺭ ِ‬
‫ﻥ ﹶﻜﻌ‪ٍ ‬‬
‫ﻲ ﺒ‪ِ ‬‬
‫ﻋﻥ‪ُ ‬ﺃ ‪‬ﺒ ‪‬‬
‫ﺍﻝﺤﻘﻴﻘﺔ ﻤﺎﺭﻭﻱ ‪‬‬
‫ﺤ ‪‬ﺩ ٍﺓ‬
‫ﺱ ﻭ‪‬ﺍ ِ‬
‫ﻋﻥ‪ ‬ﹶﻗﻭ‪ٍ ‬‬
‫ﺏ ‪‬‬
‫ﻷﻨﹾﺼ‪‬ﺎ ‪‬ﺭ ‪ ،‬ﺭ ‪‬ﻤﺘﹾ ‪‬ﻬ ‪‬ﻡ ﺍﻝﹾ ‪‬ﻌ ‪‬ﺭ ‪‬‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪‬ﻭَﺃﺼ‪‬ﺤ‪‬ﺎ ‪‬ﺒ ‪‬ﻪ ﺍﻝﹾ ‪‬ﻤﺩِﻴ ﹶﻨ ﹶﺔ ﻭ‪‬ﺁ ‪‬ﻭﺘﹾ ‪‬ﻬ ‪‬ﻡ ﺍ َ‬
‫ﺤﺘﱠـﻰ‬
‫ﺵ ‪‬‬
‫ﻥ َﺃﻨﱠﺎ ﹶﻨﻌِﻴ ﹸ‬
‫ﻻ ﻓِﻴ ِﻪ ‪ ،‬ﹶﻓ ﹶﻘﺎﻝﹸﻭﺍ ‪ :‬ﹶﺘ ‪‬ﺭﻭ‪ ‬‬
‫ﻥ ِﺇ ﱠ‬
‫ﺡ ﻭ‪‬ﻻ ‪‬ﻴﺼ‪ِ ‬ﺒﺤ‪‬ﻭ ‪‬‬
‫ﻻ ﺒِﺎﻝﺴ‪‬ﻼ ِ‬
‫ﻥ ِﺇ ﱠ‬
‫ﻻ ‪‬ﻴﺒِﻴﺘﹸﻭ ‪‬‬
‫ﻜﹶﺎﻨﹸﻭﺍ ﹶ‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸـﻭﺍ ﻤِـﻨﹾ ﹸﻜﻡ‪‬‬
‫ﻋ ‪‬ﺩ ﺍﻝﱠﻠ ‪‬ﻪ ﺍﻝﱠـﺫِﻴ ‪‬‬
‫ﻻ ﺍﻝﱠﻠ ‪‬ﻪ ؟ ﹶﻓ ﹶﻨ ‪‬ﺯﹶﻝﺕﹾ ‪ :‬ﻭ ‪‬‬
‫ﻑ ِﺇ ﱠ‬
‫ﻻ ﹶﻨﺨﹶﺎ ﹸ‬
‫ﻥ ﹶ‬
‫ﻥ ‪‬ﻤﻁﹾ ‪‬ﻤ ِﺌﻨﱠﻴ‪ِ ‬‬
‫ﺕ ﺁ ِﻤ ﹶﻨﻴ‪ِ ‬‬
‫ﹶﻨﺒِﻴ ﹶ‬
‫ﻥ‬
‫ﻥ ِﻤﻥ‪ ‬ﹶﻗﺒ‪ِ‬ﻠ ِﻬﻡ‪ ‬ﻭﹶﻝ ‪‬ﻴ ‪‬ﻤﻜﱢـ ﹶﻨ ‪‬‬
‫ﻑ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺽ ﹶﻜﻤ‪‬ﺎ ﺍﺴ‪ ‬ﹶﺘﺨﹾﹶﻠ ﹶ‬
‫ﻷﺭ‪ِ ‬‬
‫ﺕ ﹶﻝ ‪‬ﻴﺴ‪ ‬ﹶﺘﺨﹾِﻠ ﹶﻔﱠﻨ ‪‬ﻬﻡ‪ ‬ﻓِﻲ ﺍ َ‬
‫ﻋ ِﻤﻠﹸﻭﺍ ﺍﻝﺼ‪‬ﺎِﻝﺤ‪‬ﺎ ِ‬
‫‪‬ﻭ ‪‬‬
‫ﻙ ‪،‬ﺭﻭﺍﻩ‬
‫ﺨﻭ‪ِ ‬ﻓ ِﻬﻡ‪ِ ‬ﺇﻝﹶﻰ ‪‬ﻭ ‪‬ﻤﻥ‪ ‬ﹶﻜ ﹶﻔ ‪‬ﺭ ‪‬ﺒﻌ‪ ‬ﺩ ﹶﺫِﻝ ‪‬‬
‫ﹶﻝ ‪‬ﻬﻡ‪ ‬ﺩِﻴ ﹶﻨ ‪‬ﻬ ‪‬ﻡ ﺍﱠﻝﺫِﻱ ﺍﺭ‪ ‬ﹶﺘﻀ‪‬ﻰ ﻝﹶ ‪‬ﻬﻡ‪ ‬ﻭﹶﻝ ‪‬ﻴ ‪‬ﺒ ‪‬ﺩﹶﻝﱠﻨ ‪‬ﻬﻡ‪ِ ‬ﻤﻥ‪ ‬ﺒﻌ‪ِ ‬ﺩ ﹶ‬
‫ﺍﻝﺤــﺎﻜﻡ ﻓــﻲ ﺍﻝﻤــﺴﺘﺩﺭﻙ ﺒــﺭﻗﻡ)‪ (٣٥١٢‬ﻭﺍﻻﻋﺘﻘــﺎﺩ ﻝﻠﺒﻴﻬﻘــﻲ ‪) -‬ﺝ ‪ / ١‬ﺹ‬
‫‪(٢٥١)(٢٨١‬ﻭﺃﺴﺒﺎﺏ ﻨﺯﻭل ﺍﻝﻘﺭﺁﻥ ﻝﻠﻭﺍﺤﺩﻱ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (١١٨‬ﺘﻌﻠﻴﻕ ﺍﻝﺤـﺎﻓﻅ‬
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‫ﺍﻝﺫﻫﺒﻲ ﻓﻲ ﺍﻝﺘﻠﺨﻴﺹ ‪ :‬ﺼﺤﻴﺢ ﻭﻫﻭ ﻜﻤﺎ ﻗﺎل‬
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‫‪ -‬ﻜﺘﺏ ﺃﺤﺩﻫﻡ‬
‫ﺭﺴﺎﻝﺔ ﻤﺴﺘﻌﺠﻠﺔ ﻤﻥ ﺍﺒﻥ ﺍﻝﻘﻴﻡ ﻝﺘﻨﻅﻴﻡ ﺩﻭﻝﺔ ﺍﻝﻌﺭﺍﻕ ﺍﻹﺴﻼﻤﻴﺔ)ﺘﺤﺫﻴﺭ ﺍﻝﻤﻭﻀﻭﻉ ﺍﺭﺠﺎﻓﻲ(‬
‫ﺇﻝﻰ ﺃﻗﻭﻯ ﺘﻨﻅﻴﻡ ﺠﻬﺎﺩﻱ ﻓﻲ ﺍﻝﻌﺭﺍﻕ‪:‬‬
‫ﺩﻭﻝﺔ ﺍﻝﻌﺭﺍﻕ ﺍﻹﺴﻼﻤﻴﺔ)ﻫﻲ ﺘﻨﻅﻴﻡ ﺠﻬﺎﺩﻱ ﺒﻁﻭﻝﻲ‪،‬ﻝﻜﻨﻬﺎ ﻝﻴﺴﺕ ﺩﻭﻝﺔ(‪،‬‬
‫ﺘﺄﻤل ﺤﻜﻤﺔ ﺍﺒﻥ ﺍﻝﻘﻴﻡ ﻋﻨﺩﻤﺎ ﻜﺘﺏ ﺤﻭل ﺘﻨﻔﻴﺫ ﺍﻝﺤﺩﻭﺩ ﻓﻲ ﺍﻝﻐﺯﻭ‪:‬‬
‫"ﻓﺼل‪ :‬ﺍﻝﻤﺜﺎل ﺍﻝﺜﺎﻨﻲ‪ :‬ﺃﻥ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ))ﻨﻬﻰ ﺃﻥ ﺘﻘﻁﻊ ﺍﻷﻴﺩﻱ ﻓﻲ ﺍﻝﻐﺯﻭ(( ﺭﻭﺍﻩ ﺃﺒﻭ ﺩﺍﻭﺩ‪ ،‬ﻓﻬـﺫﺍ‬
‫ﺤﺩ ﻤﻥ ﺤﺩﻭﺩ ﺍﷲ ﺘﻌﺎﻝﻰ‪ ،‬ﻭﻗﺩ ﻨﻬﻰ ﻋﻥ ﺇﻗﺎﻤﺘﻪ ﻓﻲ ﺍﻝﻐﺯﻭ ﺨﺸﻴﺔ ﺃﻥ ﻴﺘﺭﺘﺏ ﻋﻠﻴﻪ ﻤﺎ ﻫﻭ ﺃﺒﻐﺽ ﺇﻝﻰ ﺍﷲ ﻤﻥ ﺘﻌﻁﻴﻠﻪ‬
‫ﺃﻭ ﺘﺄﺨﻴﺭﻩ ﻤﻥ ﻝﺤﻭﻕ ﺼﺎﺤﺒﻪ ﺒﺎﻝﻤﺸﺭﻜﻴﻥ ﺤﻤﻴﺔ ﻭﻏﻀﺒﺎﹰ‪ ،‬ﻜﻤﺎ ﻗﺎﻝﻪ ﻋﻤﺭ ﻭﺃﺒﻭ ﺍﻝﺩﺭﺩﺍﺀ ﻭﺤﺫﻴﻔﺔ ﻭﻏﻴﺭﻫﻡ‪ ،‬ﻭﻗﺩ ﻨﺹ‬
‫ﺃﺤﻤﺩ ﻭﺇﺴﺤﺎﻕ ﺒﻥ ﺭﻫﻭﺍﻴﻪ ﻭﺍﻷﻭﺯﺍﻋﻲ ﻭﻏﻴﺭﻫﻡ ﻤﻥ ﻋﻠﻤﺎﺀ ﺍﻹﺴﻼﻡ ﻋﻠﻰ ﺃﻥ ﺍﻝﺤﺩﻭﺩ ﻻ ﺘﻘﺎﻡ ﻓـﻲ ﺃﺭﺽ ﺍﻝﻌـﺩﻭ‪،‬‬
‫ﻭﺫﻜﺭﻫﺎ ﺃﺒﻭ ﺍﻝﻘﺎﺴﻡ ﺍﻝﺨﺭﻗﻲ ﻓﻲ ﻤﺨﺘﺼﺭﻩ ﻓﻘﺎل‪ :‬ﻻ ﻴﻘﺎﻡ ﺍﻝﺤﺩ ﻋﻠﻰ ﻤﺴﻠﻡ ﻓﻲ ﺃﺭﺽ ﺍﻝﻌﺩﻭ‪ ،‬ﻭﻗﺩ ﺃﺘـﻰ ﺒـﺸﺭ ﺒـﻥ‬
‫ﺃﺭ‪‬ﻁﹶﺎﺓ ﺒﺭﺠل ﻤﻥ ﺍﻝﻐﺯﺍﺓ ﻗﺩ ﺴﺭﻕ ﻤﺠﻨﱠﺔ ﻓﻘﺎل‪ :‬ﻝﻭﻻ ﺃﻨﻲ ﺴﻤﻌﺕ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻴﻘﻭل‪)) :‬ﻻ ﺘﻘﻁﻊ‬
‫ﺍﻷﻴﺩﻱ ﻓﻲ ﺍﻝﻐﺯﻭ(( ﻝﻘﻁﻌﺕ ﻴﺩﻙ‪ ،‬ﺭﻭﺍﻩ ﺃﺒﻭ ﺩﺍﻭﺩ‪ ،‬ﻭﻗﺎل ﺃﺒﻭ ﻤﺤﻤﺩ ﺍﻝﻤﻘﺩﺴﻲ‪ :‬ﻭﻫﻭ ﺇﺠﻤﺎﻉ ﺍﻝـﺼﺤﺎﺒﺔ‪)" ،‬ﺍﻋـﻼﻡ‬
‫ﺍﻝﻤﻭﻗﻌﻴﻥ ﻋﻥ ﺭﺏ ﺍﻝﻌﺎﻝﻤﻴﻥ‪:‬ﺍﻝﻤﺠﻠﺩ ﺍﻝﺜﺎﻨﻲ ﺼﻔﺤﺔ‪-٢‬ﻨﺴﺨﺔ ﺇﻝﻜﺘﺭﻭﻨﻴﺔ(‬
‫ﺼﺩﻕ ﺍﺒﻥ ﺍﻝﻘﻴﻡ‪،‬ﺇﻥ ﺍﻝﺘﻌﺠﻴل ﻓﻲ ﺇﻗﺎﻤﺔ ﺍﻝﺤﺩﻭﺩ ﻓﻲ ﺍﻝﻐﺯﻭ ﻗﺩ ﻴﺘﺄﺘﻰ ﻤﻨﻪ ﻤﻔﺴﺩﺓ ﻋﻅﻤﻰ‪،‬ﻝﻬﺫﺍ ﻨﻬﻰ ﺍﻝﺭﺴﻭل‪-‬ﺼﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻤﻥ ﺍﻗﺎﻤﺔ ﺍﻝﺤﺩﻭﺩ ﻓﻲ ﺍﻝﻐﺯﻭ ﻭﻗﺎل‪":‬ﻻ ﺘﻘﻁﻊ ﺍﻷﻴﺩﻱ ﻓﻲ ﺍﻝﻐﺯﻭ "‬
‫)ﺍﻝﺭﺍﻭﻱ‪ :‬ﺒﺴﺭ ﺒﻥ ﺃﺒﻲ ﺃﺭﻁﺄﺓ ‪ -‬ﺨﻼﺼﺔ ﺍﻝﺩﺭﺠﺔ‪ :‬ﺼﺤﻴﺢ ‪ -‬ﺍﻝﻤﺤﺩﺙ‪ :‬ﺍﻷﻝﺒﺎﻨﻲ ‪ -‬ﺍﻝﻤﺼﺩﺭ‪ :‬ﺼﺤﻴﺢ ﺍﻝﺘﺭﻤﺫﻱ ‪-‬‬
‫ﺍﻝﺼﻔﺤﺔ ﺃﻭ ﺍﻝﺭﻗﻡ‪( ١٤٥٠ :‬‬

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 ‫ﻓﻘﺩ ﻴﻨﺘﺞ ﻋﻥ ﻫﺫﺍ ﺍﻝﺘﻌﺠل‪:‬‬
‫‪(١‬ﻭﻗﻭﻑ ﻤﻨﻊ ﻭﻗﻊ ﻋﻠﻴﻪ ﺍﻝﺤﺩ ﻤﻊ ﺍﻝﻜﻔﺎﺭ)ﻭﻫﺫﺍ ﻭﺍﻗﻊ ﻤﻊ ﺒﻌﺽ ﺃﻫل ﺍﻝﺴﻨﺔ ﺍﻝﺫﻴﻥ ﻴﺘﻜﺒﻭﻥ ﺒﻌـﺽ ﺍﻝﻤﺨﺎﻝﻔـﺎﺕ‪،‬ﺜﻡ‬
‫ﻴﺴﻤﻌﻭﻥ ﺃﻥ ﺘﻨﻅﻴﻡ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺴﻴﻌﺎﻗﺒﻬﻡ‪،‬ﻓﻴﺨﺎﻓﻭﺍ ﻤﻨﻬﻡ‪،‬ﻓﻴﻘﻔﻭﺍ ﻤﻊ ﺍﻝﻌﻤﻼﺀ ﺃﻭ ﺤﺘﻰ ﻤﻊ ﺍﻻﺤﺘﻼل!!(‬
‫‪(٢‬ﺨﺴﺎﺭﺓ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻝﺠﻬﻭﺩ ﺒﻌﺽ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺍﻝﺫﻱ ﻴﺨﺎﻓﻭﻥ ﻤﻥ ﻨﻅﺎﻡ ﺍﻝﻌﻘﻭﺒﺎﺕ ﺍﻝﺘﻲ ﻴﻔﺭﻀﻪ ﺍﻝﺘﻨﻅﻴﻡ ﻴﻘﻭل ﺍﺒﻥ ﺍﻝﻘﻴﻡ‬
‫ﻓﻲ ﻨﻔﺱ ﺍﻝﺼﻔﺤﺔ ﺍﻝﺴﺎﺒﻘﺔ ﺘﻌﻠﻴﻘﺎ ﻋﻠﻰ ﻤﺎﺤﺼل ﻤﻊ ﺍﺒﻲ ﻤﺤﺠﻥ ﻋﻨﺩﻤﺎ ﻝﻡ ﻴﻘﻡ ﻋﻠﻴﻪ ﺍﻝﺤﺩ ﺴﻌﺩ ﺒـﻥ ﺃﺒـﻲ ﻭﻗـﺎﺹ‬
‫ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ‪:‬‬
‫"ﻗﻠﺕ ‪ :‬ﻭﺃﻜﺜﺭ ﻤﺎ ﻓﻴﻪ ﺘﺄﺨﻴﺭ ﺍﻝﺤﺩ ﻝﻤﺼﻠﺤﺔ ﺭﺍﺠﺤﺔ ﺇﻤﺎ ﻤﻥ ﺤﺎﺠﺔ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺇﻝﻴﻪ ﺃﻭ ﻤﻥ ﺨﻭﻑ ﺍﺭﺘﺩﺍﺩﻩ ﻭﻝﺤﻭﻗـﻪ‬
‫ﺒﺎﻝﻜﻔﺎﺭ‪ ،‬ﻭﺘﺄﺨﻴ ‪‬ﺭ ﺍﻝﺤ ‪‬ﺩ ﻝﻌﺎﺭﺽ ﺃﻤﺭ‪ ‬ﻭﺭﺩﺕ ﺒﻪ ﺍﻝﺸﺭﻴﻌﺔ‪ ،‬ﻜﻤﺎ ﻴﺅﺨﺭ ﻋﻥ ﺍﻝﺤﺎﻤل ﻭﺍﻝﻤﺭﻀﻊ ﻭﻋﻥ ﻭﻗـﺕ ﺍﻝﺤـﺭ‬
‫ﻭﺍﻝﺒﺭﺩ ﻭﺍﻝﻤﺭﺽ؛ ﻓﻬﺫﺍ ﺘﺄﺨﻴﺭ ﻝﻤﺼﻠﺤﺔ ﺍﻝﻤﺤﺩﻭﺩ؛ ﻓﺘﺄﺨﻴﺭﻩ ﻝﻤﺼﻠﺤﺔ ﺍﻹﺴﻼﻡ ﺃﻭﻝﻰ‪".‬‬
‫ﻓﺎﻝﺘﻨﻅﻴﻡ ﺍﻵﻥ ﻓﻲ ﺤﺎﻝﺔ ﻏﺯﻭ ﻤﺘﻭﺍﺼل ﻤﻊ ﺍﻝﻜﻔﺎﺭ‪،‬ﻓﻠﻴﺘﻪ ﻴﺅﺠل ﺘﻁﺒﻴﻕ ﺍﻝﺤﺩﻭﺩ ﻭﺘﻁﻴﻕ ﺍﻝﻌﻘﻭﺒﺎﺕ ﻋﻠﻰ ﻤـﻥ ﻋﻨـﺩﻩ‬
‫ﺴﺘﺎﻝﻴﺕ ﺃﻭ ﻋﻠﻰ ﻤﻥ ﻗﺎﻡ ﺒﺒﻌﺽ ﺍﻝﻤﻨﻜﺭﺍﺕ ‪،‬ﻭﺫﻝﻙ ﺘﺤﺼﻴﻼ ﻝﻤﻨﺎﻓﻊ ﺍﺨﺭﻯ ﻓﻔﻘﻪ ﺍﻝﺤﺩﻴﺙ ﻴﺩﻋﻡ ﺫﻝﻙ ﻜﻤﺎ ﺒﻴﻥ ﺫﻝﻙ ﺍﺒﻥ‬
‫ﺍﻝﻘﻴﻡ‪،‬ﻭﻝﻴﺭﻜﺯﻭﺍ ﺍﻵﻥ ﻋﻠﻰ ﺍﻝﻤﻨﻜﺭ ﺍﻷﻜﺒﺭ ﻭﻫﻭ ﻫﺠﻭﻡ ﺍﻝﻌﺩﻭ‪،‬ﻭﻻﻴﻤﻨﻊ ﺫﻝﻙ ﻤﻥ ﺍﻷﻤﺭ ﺒﺎﻝﻤﻌﺭﻭﻑ ﻭﺍﻝﻨﻬﻲ ﻋﻥ ﺍﻝﻤﻨﻜﺭ‬
‫ﺒﺎﻝﺭﻓﻕ ﻭﺩﻭﻥ ﺘﻁﺒﻴﻕ ﻝﻠﻌﻘﻭﺒﺎﺕ ﻓﻲ ﻫﺫﺍ ﺍﻝﻭﻗﺕ‪.‬‬
‫ﻨﺼﺭ ﺍﷲ ﻫﺫﻩ ﺍﻝﻌﺼﺎﺒﺔ ﺍﻝﻤﺅﻤﻨﺔ ﻭﺴﺩﺩ ﻋﻠﻰ ﺍﻝﺤﻕ ﺨﻁﺎﻫﺎ‪..‬‬
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‫ﻭﺭﺩ ﻋﻠﻴﻪ ﺃﺥ ﻓﺎﻀل ﺒﻘﻭﻝﻪ ‪:‬‬
‫ﻤﻊ ﺍﺤﺘﺭﺍﻤﻲ ﻝﻙ ﺃﺨﻲ ﺍﻝﻔﺎﻀل ‪..‬‬
‫ﺍﻻ ﺃﻨﻨﻲ ﺼ‪‬ـﺩِﻤﺕ ﻤﻥ ﻫﺫﺍ ﺍﻹﺴﻘﺎﻁ ﺍﻝﻐﺭﻴﺏ !!!!!!‬
‫ﻜﻼﻡ ﺍﺒﻥ ﺍﻝﻘﻴﻡ ﻭﺍﻀﺢ ﻭﻀﻭﺡ ﺍﻝﺸﻤﺱ ‪..‬‬
‫ﻭﺒﺎﻝﻌﻜﺱ ‪ ..‬ﺃﺨﺫﺘﻪ ﺩﻝﻴﻼ ﻗﻭﻴﺎ ﻋﻠﻰ ﺼﺤﺔ ﻤﺎ ﺘﻘﻭﻡ ﺒﻪ ) ﺩﻭﻝﺔ ﺍﻝﻌﺭﺍﻕ ﺍﻹﺴﻼﻤﻴﻪ ( ﺤﻔﻅﻬﺎ ﺍﷲ ‪..‬‬
‫ﻓﻜﻼﻤﻪ ﺭﺤﻤﻪ ﺍﷲ ﻴﻌﻀﺩ ﻭﻴﻘﻭ‪‬ﻱ ﺃﺩﻝﺔ ﻗﻴﺎﻡ ﺩﻭﻝﺔ ﺍﻝﻌﺭﺍﻕ ﺍﻹﺴﻼﻤﻴﻪ ﻭﺇﻗﺎﻤﺘﻬﺎ ﻝﺤﺩﻭﺩ ﺍﷲ ﻋﺯ ﻭﺠل ‪..‬‬
‫ﺴﺅﺍل ‪ :‬ﻫل ﺍﻝﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻝﺼﻼﺓ ﻭﺍﻝﺴﻼﻡ ﻜﺎﻥ ﻴﻘﻴﻡ ﺍﻝﺤﺩﻭﺩ ﻓﻲ ﺍﻝﻤﺩﻴﻨﻪ ؟؟‬
‫ﺠﻭﺍﺒﻙ ﺒﺎﻝﺘﺄﻜﻴﺩ ﺴﻴﻜﻭﻥ ‪ :‬ﻨﻌــﻡ ‪..‬‬
‫ﻁﻴ‪‬ﺏ ‪..‬‬
‫ﻤﺎﺫﺍ ﻜﺎﻥ ﺤﺎل ﺍﻝﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻝﺼﻼﺓ ﻭﺍﻝﺴﻼﻡ ﻭﺍﻝﺼﺤﺎﺒﺔ ﻓﻲ ﺍﻝﻤﺩﻴﻨﻪ ؟؟‬
‫ﻝﻨﻨﻅﺭ ﺇﻝﻰ ﻤﺎ ﺭﻭﺍﻩ ﺍﻝﻘﺭﻁﺒﻲ ﻓﻲ ﺘﻔﺴﻴﺭﻩ)‪ (٢٧٢/ ١٢‬ﻋﻥ ﺃﺒﻲ ﺍﻝﻌﺎﻝﻴﺔ ﻗﺎل‪:‬‬
‫"ﻤﻜﺙ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺒﻤﻜﺔ ﻋﺸﺭ ﺴﻨﻴﻥ ﺒﻌﺩﻤﺎ ﺃﻭﺤﻲ ﺇﻝﻴﻪ ﺨﺎﺌﻔﹰﺎ ﻫﻭ ﻭﺃﺼﺤﺎﺒﻪ ﻴﺩﻋﻭﻥ ﺇﻝـﻰ ﺍﷲ‬
‫ﺴﺭﹰﺍ ﻭﺠﻬﺭﺍﹰ‪ ،‬ﺜﻡ ﺃﻤﺭ ﺒﺎﻝﻬﺠﺭﺓ ﺇﻝﻰ ﺍﻝﻤﺩﻴﻨﺔ ﻭﻜﺎﻨﻭﺍ ﻓﻴﻬﺎ ﺨﺎﺌﻔﻴﻥ ﻴﺼﺒﺤﻭﻥ ﻭﻴﻤﺴﻭﻥ ﻓﻲ ﺍﻝﺴﻼﺡ ﻓﻘﺎل ﺭﺠـل‪ :‬ﻴـﺎ‬
‫ﺭﺴﻭل ﺍﷲ ﺃﻤﺎ ﻴﺄﺘﻲ ﻋﻠﻴﻨﺎ ﻴﻭﻡ ﻨﺄﻤﻥ ﻓﻴﻪ ﻭﻨﻀﻊ ﺍﻝﺴﻼﺡ ؟ ﻓﻘﺎل ﻋﻠﻴﻪ ﺍﻝﺴﻼﻡ‪ :‬ﻻ ﺘﻠﺒﺜﻭﻥ ﺇﻻ ﻴﺴﻴﺭﹰﺍ ﺤﺘـﻰ ﻴﺠﻠـﺱ‬
‫ﺍﻝﺭﺠل ﻤﻨﻜﻡ ﻓﻲ ﺍﻝﻤﻸ ﺍﻝﻌﻅﻴﻡ ﻤﺤﺘﺒﻴﹰﺎ ﻝﻴﺱ ﻋﻠﻴﻪ ﺤﺩﻴﺩﺓ ﻭﻨﺯﻝﺕ ﻫﺫﻩ ﺍﻵﻴﺔ ﻭﺃﻅﻬﺭ ﺍﷲ ﻨﺒﻴﻪ ﻋﻠﻰ ﺠﺯﻴـﺭﺓ ﺍﻝﻌـﺭﺏ‬
‫ﻓﻭﻀﻌﻭﺍ ﺍﻝﺴﻼﺡ ﻭﺃﻤﻨﻭﺍ" ‪..‬‬
‫ﻓﻬﺫﺍ ﻤﺎ ﻴﺅﻜﺩ ﺃﻥ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻭﺼﺤﺎﺒﺘﻪ ﺍﻝﻜﺭﺍﻡ ﻝﻡ ﻴﻜﻭﻨﻭﺍ ﺁﻤﻨﻴﻥ ﺘﻤﺎﻤﹰﺎ ﻓﻲ ﺍﻝﻌﻬﺩ ﺍﻝﻤﺩﻨﻲ ﺍﻷﻭل ﺒل‬
‫ﻜﺎﻨﻭﺍ ﻴﺤﻤﻠﻭﻥ ﺍﻝﺴﻼﺡ ﻭﻫﻡ ﺨﺎﺌﻔﻴﻥ‪ ،‬ﺃﻱ ﺃﻥ ﺴﻴﻁﺭﺘﻬﻡ ﻋﻠﻰ ﺍﻝﻤﺠﺘﻤﻊ ﺍﻝﺠﺩﻴﺩ ﻜﺎﻨﺕ ﻨﺎﻗﺼﺔ ﻓﻲ ﺒﺩﺍﻴﺔ ﺍﻷﻤﺭ ﻭﻤـﻊ‬
‫ﻫﺫﺍ ﻜﺎﻨﺕ ﺘﺴﻤﻰ ﺩﻭﻝﺔ ﺇﺴﻼﻤﻴﺔ ﺒﺈﺠﻤﺎﻉ ﺃﻫل ﺍﻝﻌﻠﻡ ﻭﺘﻘﺎﻡ ﻓﻴﻬﺎ ﺍﻝﺤﺩﻭﺩ ‪.‬‬

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‫ﻓﻬﺫﺍ ﻤﺎ ﻴﺅﻜﺩ ﺃﻥ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻭﺼﺤﺎﺒﺘﻪ ﺍﻝﻜﺭﺍﻡ ﻝﻡ ﻴﻜﻭﻨﻭﺍ ﺁﻤﻨﻴﻥ ﺘﻤﺎﻤ ﹰﺎ‬
‫ﻓﻲ ﺍﻝﻌﻬﺩ ﺍﻝﻤﺩﻨﻲ ﺍﻷﻭل ﺒل ﻜﺎﻨﻭﺍ ﻴﺤﻤﻠﻭﻥ ﺍﻝﺴﻼﺡ ﻭﻫﻡ ﺨـﺎﺌﻔﻴﻥ‪ ،‬ﺃﻱ ﺃﻥ ﺴـﻴﻁﺭﺘﻬﻡ‬
‫ﻋﻠﻰ ﺍﻝﻤﺠﺘﻤﻊ ﺍﻝﺠﺩﻴﺩ ﻜﺎﻨﺕ ﻨﺎﻗﺼﺔ ﻓﻲ ﺒﺩﺍﻴﺔ ﺍﻷﻤﺭ ﻭﻤﻊ ﻫﺫﺍ ﻜﺎﻨـﺕ ﺘـﺴﻤﻰ ﺩﻭﻝـﺔ‬
‫ﺇﺴﻼﻤﻴﺔ ﺒﺈﺠﻤﺎﻉ ﺃﻫل ﺍﻝﻌﻠﻡ‪.‬‬

‫ﺃﻀﻑ ﺇﻝﻰ ﺫﻝﻙ ﺃﻥ ﻫﺫﻩ ﺍﻝﺩﻭﻝﺔ ﺘﻌﺭﻀﺕ ﻓﻲ ﻨﺸﺄﺘﻬﺎ ﺍﻷﻭﻝﻰ ﺇﻝﻰ ﻫﺯﺍﺕ ﻗﺎﺴﻴﺔ ﺘﻤﺜﻠﺕ ﺒـﺎﻝﺤﺭﻭﺏ ﺍﻷﻭﻝـﻰ ﺍﻝﺘـﻲ‬
‫ﺨﺎﻀﻬﺎ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻭﺃﺼﺤﺎﺒﻪ‪ ،‬ﻓﻔﻲ ﻤﻌﺭﻜﺔ ﺍﻷﺤﺯﺍﺏ ﺘﻭﺍﻓﺩ ﺃﻋﺩﺍﺀ ﺍﻹﺴﻼﻡ ﻋﻠﻰ ﺍﻝﻤﺩﻴﻨﺔ ﻤﻥ ﻜـل‬
‫ﺠﺎﻨﺏ ﻭﺃﺤﺎﻁﻭﻫﺎ ﺇﺤﺎﻁﺔ ﺍﻝﺴﻭﺍﺭ ﺒﺎﻝﻤﻌﺼﻡ ﺤﺘﻰ ﺨﺭﺠﺕ ﺍﻷﺤﻴﺎﺀ ﻭﺍﻝﻤﻨﺎﻁﻕ ﺍﻝﻴﻬﻭﺩﻴﺔ ﻋﻥ ﺍﻝﺴﻴﻁﺭﺓ‪ ،‬ﻗﺎل ﺘﻌـﺎﻝﻰ‪:‬‬
‫ﻥ ﺍﻝﻠﱠـ ‪‬ﻪ‬
‫ﺠﻨﹸﻭﺩﹰﺍ ﱠﻝﻡ‪ ‬ﹶﺘ ‪‬ﺭﻭ‪‬ﻫ‪‬ﺎ ‪‬ﻭﻜﹶﺎ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬﻡ‪ ‬ﺭِﻴﺤﹰﺎ ‪‬ﻭ ‪‬‬
‫ﺴﻠﹾﻨﹶﺎ ‪‬‬
‫ﺠﻨﹸﻭﺩ‪ ‬ﹶﻓَﺄﺭ‪ ‬‬
‫ﻋﻠﹶﻴ‪ ‬ﹸﻜﻡ‪ِ ‬ﺇﺫﹾ ﺠ‪‬ﺎﺀﺘﹾ ﹸﻜﻡ‪ ‬‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭﺍ ﺍﺫﹾ ﹸﻜﺭ‪‬ﻭﺍ ِﻨﻌ‪ ‬ﻤ ﹶﺔ ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫)ﻴ‪‬ﺎ َﺃﻴ‪‬ﻬ‪‬ﺎ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺠ ‪‬ﺭ‬
‫ﺤﻨﹶـﺎ ِ‬
‫ﺏ ﺍﻝﹾ ‪‬‬
‫ﺕ ﺍﻝﹾ ﹸﻘﻠﹸـﻭ ‪‬‬
‫ﻏﺕﹾ ﺍﻝﹾَﺄﺒ‪‬ﺼ‪‬ﺎ ‪‬ﺭ ‪‬ﻭ ‪‬ﺒﹶﻠﻐﹶـ ِ‬
‫ل ﻤِﻨ ﹸﻜﻡ‪ ‬ﻭِﺇﺫﹾ ﺯ‪‬ﺍ ﹶ‬
‫ﻥ ‪‬ﺒﺼِﻴﺭﹰﺍ}‪ِ {٩‬ﺇﺫﹾ ﺠ‪‬ﺎﺅُﻭﻜﹸﻡ ﻤ‪‬ﻥ ﹶﻓﻭ‪ِ ‬ﻗ ﹸﻜﻡ‪ ‬ﻭ ِﻤﻥ‪َ ‬ﺃﺴ‪ ‬ﹶﻔ َ‬
‫ِﺒﻤ‪‬ﺎ ﹶﺘﻌ‪ ‬ﻤﻠﹸﻭ ‪‬‬
‫ﻥ ﻓِـﻲ‬
‫ﻥ ﻭ‪‬ﺍﱠﻝﺫِﻴ ‪‬‬
‫ل ﺍﻝﹾ ‪‬ﻤﻨﹶﺎ ِﻓﻘﹸﻭ ‪‬‬
‫ﺸﺩِﻴﺩﹰﺍ}‪ {١١‬ﻭ‪ِ‬ﺇﺫﹾ ‪‬ﻴﻘﹸﻭ ُ‬
‫ﻻ ﹶ‬
‫ﻥ ‪‬ﻭ ‪‬ﺯﻝﹾ ِﺯﻝﹸﻭﺍ ِﺯﻝﹾﺯ‪‬ﺍ ﹰ‬
‫ﻲ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨﹸﻭ ‪‬‬
‫ﻙ ﺍﺒ‪‬ﹸﺘِﻠ ‪‬‬
‫ﻅﻨﹸﻭﻨﹶﺎ}‪ {١٠‬ﻫ‪‬ﻨﹶﺎِﻝ ‪‬‬
‫ﻥ ﺒِﺎﻝﱠﻠ ِﻪ ﺍﻝ ﱡ‬
‫ﻅﻨﱡﻭ ‪‬‬
‫‪‬ﻭ ﹶﺘ ﹸ‬
‫ﺠﻌ‪‬ﻭﺍ‬
‫ﺏ ﻝﹶﺎ ‪‬ﻤﻘﹶﺎ ‪‬ﻡ ﹶﻝ ﹸﻜﻡ‪ ‬ﻓﹶـﺎﺭ‪ِ ‬‬
‫ل ‪‬ﻴﺜﹾ ِﺭ ‪‬‬
‫ﻏﺭ‪‬ﻭﺭﹰﺍ}‪ {١٢‬ﻭِﺇﺫﹾ ﻗﹶﺎﻝﹶﺕ ﻁﱠﺎ ِﺌ ﹶﻔﺔﹲ ‪‬ﻤﻨﹾ ‪‬ﻬﻡ‪ ‬ﻴ‪‬ﺎ ﺃَﻫ‪َ ‬‬
‫ﻋ ‪‬ﺩﻨﹶﺎ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺴ‪‬ﻭﹸﻝ ‪‬ﻪ ِﺇﻝﱠﺎ ﹸ‬
‫ﹸﻗﻠﹸﻭ ِﺒﻬِﻡ ‪‬ﻤ ‪‬ﺭﺽ‪ ‬ﻤ‪‬ﺎ ‪‬ﻭ ‪‬‬
‫ﻥ ِﺇﻝﱠﺎ ِﻓﺭ‪‬ﺍﺭﹰﺍ}‪] ({١٣‬ﺴﻭﺭﺓ ﺍﻷﺤﺯﺍﺏ‪:‬‬
‫ﻋﻭ‪ ‬ﺭﺓﹲ ‪‬ﻭﻤ‪‬ﺎ ِﻫﻲ‪ِ ‬ﺒ ‪‬ﻌﻭ‪ ‬ﺭ ٍﺓ ﺇِﻥ ‪‬ﻴﺭِﻴﺩ‪‬ﻭ ‪‬‬
‫ﻥ ‪‬ﺒﻴ‪‬ﻭ ﹶﺘﻨﹶﺎ ‪‬‬
‫ﻥ ِﺇ ‪‬‬
‫ﻲ ‪‬ﻴﻘﹸﻭﻝﹸﻭ ‪‬‬
‫ﻥ ﹶﻓﺭِﻴﻕﹲ ‪‬ﻤﻨﹾ ‪‬ﻬ ‪‬ﻡ ﺍﻝﻨﱠ ِﺒ ‪‬‬
‫‪‬ﻭ ‪‬ﻴﺴ‪ ‬ﹶﺘﺄْ ِﺫ ‪‬‬
‫‪.[١٣-٩‬‬
‫ﻥ ﺍﷲ ﻋﻠﻴﻬﻡ ﺍﻝﺴﻴﻁﺭﺓ ﻋﻠﻰ ﻤﺴﺎﺤﺎﺕ ﻫﻲ ﺃﻀﻌﺎﻑ ﻤﺎ ﻝـﻭ ﻗـﻴﺱ‬
‫ﻓﻜﻴﻑ ﺒﺎﻝﻤﺠﺎﻫﺩﻴﻥ ﻋﻠﻰ ﺃﺭﺽ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﻭﻗﺩ ﻤ ‪‬‬
‫ﺒﻤﺴﺎﺤﺔ ﺍﻝﻤﺩﻴﻨﺔ ﺍﻝﻨﺒﻭﻴﺔ‪،‬‬
‫ﻼ ﻤﺤﺎﻓﻅﺔ ﺍﻷﻨﺒﺎﺭ ﺍﻝﺴﻨﻴﺔ‪ ،‬ﻭﻫﻲ ﺃﻜﺒﺭ ﺍﻝﻤﺤﺎﻓﻅﺎﺕ ﺍﻝﺴﻨﻴﺔ‪ ،‬ﻭﺘﺸﺘﻤل ﻋﻠﻰ ﻋﺩﺩ ﻤﻥ ﺍﻝﻤﺩﻥ ﻭﺍﻝﻤﺭﺍﻓﻕ ﺍﻝﺤﻴﻭﻴﺔ‬
‫ﻓﺨﺫ ﻤﺜ ﹰ‬
‫ﻼ ﺃﻭ ﺍﻝﺤﻜﻭﻤﺔ ﺍﻝﻔﻠﺴﻁﻴﻨﻴﺔ ﺍﻝﻤﻨﺘﺨﺒﺔ )ﺒﺤﺴﺏ ﺯﻋﻤﻬﻡ(‪ ،‬ﻭﺍﻝﻘﺎﺼـﻲ‬
‫ﻫﻲ ﺃﻜﺒﺭ ﺒﻜل ﺘﺄﻜﻴﺩ ﻤﻤﺎ ﻴﻌﺭﻑ ﺒﺩﻭﻝﺔ ﻝﺒﻨﺎﻥ ﻤﺜ ﹰ‬
‫ﻭﺍﻝﺩﺍﻨﻲ ﻴﻌﻠﻡ ﺃﻥ ﺍﻝﻤﺤﺎﻓﻅﺔ ﺘﻘﻊ ﺘﺤﺕ ﺴﻴﻁﺭﺓ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ‪ ،‬ﻓﻜﻴﻑ ﺇﺫﺍ ﺍﻨﻀﻡ ﺇﻝﻴﻬﺎ ﻋﺩﺩ ﻻ ﻴﺴﺘﻬﺎﻥ ﺒﻪ ﻤـﻥ ﻤﻨـﺎﻁﻕ‬
‫ﺍﻝﻌﺭﺍﻕ ﻭﻤﺴﺎﺤﺎﺘﻪ‪ ،‬ﻤﻤﺎ ﻫﻭ ﺘﺤﺕ ﺍﻝﺴﻠﻁﺔ ﻭﺍﻝﻨﻔﻭﺫ ﺍﻝﺠﻬﺎﺩﻱ‪ ،‬ﻓﺎﻷﻤﺭ ﻭﺍﻀﺢ ﻻ ﻤﺭﻴﺔ ﻓﻴﻪ ‪.‬‬
‫ﻭﻫل ﻨﻁﺎﻝﺏ ﺤﻜﻭﻤﺔ ﻓﻠﺴﻁﻴﻥ ﺒﻌﺩﻡ ﺠﻭﺍﺯ ﺇﻗﺎﻤﺘﻬﺎ ﺤﺩﻭﺩ ﺍﷲ ﻭﺍﻝﻌﻴﺎﺫ ﺒﺎﷲ !!!!!!‬
‫ﺇﺫﹰﺍ ‪ ..‬ﻜﺎﻥ ﺍﻝﻐﺯﺍﺓ ﻭﺍﻝﻜﻔﺎﺭ ﻴﺘﺭﺒﺼﻭﻥ ﺒﺩﻭﻝﺔ ﺍﻝﻤﺩﻴﻨﻪ ﻭﻴﻐﻴﺭﻭﻥ ﻋﻠﻴﻬﺎ ﻭﻴﻐﺯﻭﻨﻬﺎ ‪) ..‬ﻜﻤﺎ ﻫﻡ ﺍﻷﻤﺭﻴﻜـﺎﻥ ﻴﻐﻴـﺭﻭﻥ‬
‫ﺒﺎﻝﻤﻨﺎﻁﻕ ﺍﻝﺘﻲ ﺤﺭﺭﻫﺎ ﺍﻝﻤﺠﺎﻫﺩﻭﻥ( ‪..‬‬
‫ﻫل ﺍﻝﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻝﺼﻼﺓ ﻭﺍﻝﺴﻼﻡ ﻤﻨﻊ ﺇﻗﺎﻤﺔ ﺍﻝﺤﺩ ﻭﺍﻝﻌﻴﺎﺫ ﺒﺎﷲ !!‬
‫ﻤﺎ ﻴﻘﺼﺩﻩ ﺍﺒﻥ ﺍﻝﻘﻴﻡ ﺭﺤﻤﻪ ﺍﷲ ﻭﺍﻝﺫﻱ ﺃﻭﻀﺢ ﻤﻥ ﺍﻝﺸﻤﺱ ﻓﻲ ﺭﺍﺒﻌﺔ ﺍﻝﻨﻬﺎﺭ ‪ ..‬ﺃﻨﻪ ﻻ ﻴﻤﻜﻥ ﻝﻠﻤﺴﻠﻡ ﺃﻥ ﻴﻘﻴﻡ ﺍﻝﺤـﺩ‬
‫ﻭﻫﻭ ﻓﻲ ﺍﻝﻐﺯﻭﺓ !!‬
‫ﻓﻼ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﻘﻴﻡ ﺍﻝﺼﺤﺎﺒﻪ ﺍﻝﺤﺩ ﻭﻫﻡ ﻓﻲ ﻏﺯﻭﺓ ﺃﺤﺩ !!‬
‫ﻓﺎﻝﺤﺎﻝﻪ ﻭﻁﺒﻴﻌﺔ ﺍﻝﻤﻭﻗﻑ ﺘﺤﺘﻡ ﻋﻠﻰ ﺘﺄﺠﻴل ﻫﺫﺍ ﺍﻷﻤﺭ ‪..‬‬
‫ﺃﻤﺎ ﺇﺫﺍ ﺴﻴﻁﺭﻭﺍ ﻋﻠﻰ ﺒﻘﻌﻪ ﻤﻥ ﺍﻷﺭﺽ ) ﻜﻤﺎ ﻫﻭ ﺤﺎل ﺍﻝﻤﺩﻴﻨﻪ( ‪..‬‬
‫)ﻭﻜﻤﺎ ﻫﻭ ﺤﺎل ﺍﻝﺩﻭﻝﻪ ﻓﻲ ﺍﻷﻨﺒﺎﺭ( ﻓﻭﺍﺠﺏ ﻋﻠﻴﻬﻡ ﺍﻗﺎﻤﺔ ﺤﺩﻭﺩ ﺍﷲ ﺤﺘﻰ ﻭﻝﻭ ﻜﺎﻥ ﺍﻝﻌﺩﻭ ﻴﺘﺤﺭﺵ ﺒﻬﻡ ﻭﻴﻐﺯﻭﻫﻡ ‪..‬‬
‫ﻓﺎﻷﺼل ﺍﻨﻬﻡ ﻤﺴﻴﻁﺭﻭﻥ ﻋﻠﻰ ﺍﻷﺭﺽ ‪..‬‬
‫ﺼﺩِﻤﺕ ﻤﻥ ﻓﻬﻤﻙ ﺃﺨﻲ ﺍﻝﻔﺎﻀل !!!!!!‬
‫ﻭﻋﻨﺩﻤﺎ ﻗﺭﺃﺕ ﻜﻼﻡ ﺍﺒﻥ ﺍﻝﻘﻴﻡ ﺭﺤﻤﻪ ﺍﷲ ﺘﻔﺎﺠﺄﺕ ﻭ ‪‬‬
‫‪http://muslm.net/vb/showthread.php?t=٢١٩٧٠٦‬‬

‫‪١٢٥‬‬
‫ﺃﻀﻑ ﺇﻝﻰ ﺫﻝﻙ ﺃﻥ ﻫﺫﻩ ﺍﻝﺩﻭﻝﺔ ﺘﻌﺭﻀﺕ ﻓﻲ ﻨﺸﺄﺘﻬﺎ ﺍﻷﻭﻝﻰ ﺇﻝﻰ ﻫﺯﺍﺕ ﻗﺎﺴﻴﺔ ﺘﻤﺜﻠﺕ‬
‫ﺒﺎﻝﺤﺭﻭﺏ ﺍﻷﻭﻝﻰ ﺍﻝﺘﻲ ﺨﺎﻀﻬﺎ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻭﺃﺼﺤﺎﺒﻪ‪ ،‬ﻓﻔﻲ ﻤﻌﺭﻜـﺔ‬
‫ﺍﻷﺤﺯﺍﺏ ﺘﻭﺍﻓﺩ ﺃﻋﺩﺍﺀ ﺍﻹﺴﻼﻡ ﻋﻠﻰ ﺍﻝﻤﺩﻴﻨﺔ ﻤﻥ ﻜل ﺠﺎﻨﺏ ﻭﺃﺤﺎﻁﻭﻫﺎ ﺇﺤﺎﻁﺔ ﺍﻝﺴﻭﺍﺭ‬
‫ﺒﺎﻝﻤﻌﺼﻡ ﺤﺘﻰ ﺨﺭﺠﺕ ﺍﻷﺤﻴﺎﺀ ﻭﺍﻝﻤﻨﺎﻁﻕ ﺍﻝﻴﻬﻭﺩﻴﺔ ﻋﻥ ﺍﻝﺴﻴﻁﺭﺓ‪ ،‬ﻗﺎل ﺘﻌـﺎﻝﻰ‪) :‬ﻴ‪‬ـﺎ‬
‫ﻋﻠﹶـﻴ‪ِ ‬ﻬﻡ‪ ‬ﺭِﻴﺤـ ﹰﺎ‬
‫ﺠﻨﹸﻭﺩ‪ ‬ﹶﻓ َﺄﺭ‪‬ﺴ‪‬ـﻠﹾﻨﹶﺎ ‪‬‬
‫ﻋﹶﻠﻴ‪ ‬ﹸﻜﻡ‪ِ ‬ﺇﺫﹾ ﺠ‪‬ﺎﺀﺘﹾ ﹸﻜﻡ‪ ‬‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭﺍ ﺍﺫﹾ ﹸﻜﺭ‪‬ﻭﺍ ِﻨﻌ‪ ‬ﻤ ﹶﺔ ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫َﺃ‪‬ﻴﻬ‪‬ﺎ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ل‬
‫ﻥ ‪‬ﺒﺼِﻴﺭﹰﺍ}‪ِ {٩‬ﺇﺫﹾ ﺠ‪‬ﺎﺅُﻭﻜﹸﻡ ﻤ‪‬ﻥ ﹶﻓﻭ‪ِ ‬ﻗ ﹸﻜﻡ‪ ‬ﻭ ِﻤﻥ‪َ ‬ﺃﺴ‪ ‬ﹶﻔ َ‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ِﺒﻤ‪‬ﺎ ﹶﺘﻌ‪ ‬ﻤﻠﹸﻭ ‪‬‬
‫ﺠﻨﹸﻭﺩﹰﺍ ﱠﻝﻡ‪ ‬ﺘﹶ ‪‬ﺭﻭ‪‬ﻫ‪‬ﺎ ‪‬ﻭﻜﹶﺎ ‪‬‬
‫‪‬ﻭ ‪‬‬
‫ﻙ‬
‫ﻅﻨﹸﻭﻨﹶﺎ}‪ {١٠‬ﻫﻨﹶﺎِﻝ ‪‬‬
‫ﻥ ﺒِﺎﻝﱠﻠ ِﻪ ﺍﻝ ﱡ‬
‫ﻅﻨﱡﻭ ‪‬‬
‫ﺠ ‪‬ﺭ ‪‬ﻭ ﹶﺘ ﹸ‬
‫ﺤﻨﹶﺎ ِ‬
‫ﺏ ﺍﻝﹾ ‪‬‬
‫ﺕ ﺍﻝﹾ ﹸﻘﻠﹸﻭ ‪‬‬
‫ﻏﺕﹾ ﺍﻝﹾ َﺄﺒ‪‬ﺼ‪‬ﺎ ‪‬ﺭ ‪‬ﻭ ‪‬ﺒﹶﻠ ﹶﻐ ِ‬
‫ﻤِﻨ ﹸﻜﻡ‪ ‬ﻭ‪ِ‬ﺇﺫﹾ ﺯ‪‬ﺍ ﹶ‬
‫ﻥ ﻓِﻲ ﹸﻗﻠﹸـﻭ ِﺒﻬِﻡ‬
‫ﻥ ﻭ‪‬ﺍﱠﻝﺫِﻴ ‪‬‬
‫ل ﺍﻝﹾ ‪‬ﻤﻨﹶﺎ ِﻓﻘﹸﻭ ‪‬‬
‫ﺸﺩِﻴﺩﹰﺍ}‪ {١١‬ﻭِﺇﺫﹾ ‪‬ﻴﻘﹸﻭ ُ‬
‫ﻻ ﹶ‬
‫ﻥ ‪‬ﻭ ‪‬ﺯﻝﹾ ِﺯﻝﹸﻭﺍ ِﺯﻝﹾﺯ‪‬ﺍ ﹰ‬
‫ﻲ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨﹸﻭ ‪‬‬
‫ﺍﺒ‪‬ﹸﺘِﻠ ‪‬‬
‫ﺏ‬
‫ل ‪‬ﻴﺜﹾـ ِﺭ ‪‬‬
‫ﻏﺭ‪‬ﻭﺭﹰﺍ}‪ {١٢‬ﻭِﺇﺫﹾ ﻗﹶﺎﻝﹶﺕ ﻁﱠﺎ ِﺌ ﹶﻔﺔﹲ ‪‬ﻤﻨﹾ ‪‬ﻬﻡ‪ ‬ﻴ‪‬ﺎ َﺃﻫ‪َ ‬‬
‫ﻋ ‪‬ﺩﻨﹶﺎ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺴ‪‬ﻭﹸﻝ ‪‬ﻪ ِﺇﻝﱠﺎ ﹸ‬
‫‪‬ﻤ ‪‬ﺭﺽ‪ ‬ﻤ‪‬ﺎ ‪‬ﻭ ‪‬‬
‫ﻲ‬
‫ﻋﻭ‪ ‬ﺭﺓﹲ ‪‬ﻭﻤ‪‬ـﺎ ﻫِـ ‪‬‬
‫ﻥ ‪‬ﺒ ‪‬ﻴﻭ ﹶﺘﻨﹶﺎ ‪‬‬
‫ﻥ ِﺇ ‪‬‬
‫ﻲ ‪‬ﻴﻘﹸﻭﻝﹸﻭ ‪‬‬
‫ﻥ ﹶﻓﺭِﻴﻕﹲ ‪‬ﻤﻨﹾ ‪‬ﻬ ‪‬ﻡ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﺠﻌ‪‬ﻭﺍ ‪‬ﻭ ‪‬ﻴﺴ‪ ‬ﹶﺘﺄْ ِﺫ ‪‬‬
‫ﻝﹶﺎ ‪‬ﻤﻘﹶﺎ ‪‬ﻡ ﹶﻝ ﹸﻜﻡ‪ ‬ﻓﹶﺎﺭ‪ِ ‬‬
‫ﻥ ِﺇﻝﱠﺎ ِﻓﺭ‪‬ﺍﺭﹰﺍ}‪] ({١٣‬ﺴﻭﺭﺓ ﺍﻷﺤﺯﺍﺏ‪.[١٣-٩ :‬‬
‫ِﺒ ‪‬ﻌﻭ‪ ‬ﺭ ٍﺓ ﺇِﻥ ‪‬ﻴﺭِﻴﺩ‪‬ﻭ ‪‬‬
‫ﻥ ﺍﷲ ﻋﻠﻴﻬﻡ ﺍﻝﺴﻴﻁﺭﺓ ﻋﻠﻰ ﻤـﺴﺎﺤﺎﺕ‬
‫ﻓﻜﻴﻑ ﺒﺎﻝﻤﺠﺎﻫﺩﻴﻥ ﻋﻠﻰ ﺃﺭﺽ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﻭﻗﺩ ﻤ ‪‬‬
‫ﻼ ﻤﺤﺎﻓﻅﺔ ﺍﻷﻨﺒﺎﺭ ﺍﻝـﺴﻨﻴﺔ‪،‬‬
‫ﻫﻲ ﺃﻀﻌﺎﻑ ﻤﺎ ﻝﻭ ﻗﻴﺱ ﺒﻤﺴﺎﺤﺔ ﺍﻝﻤﺩﻴﻨﺔ ﺍﻝﻨﺒﻭﻴﺔ‪ ،‬ﻓﺨﺫ ﻤﺜ ﹰ‬
‫ﻭﻫﻲ ﺃﻜﺒﺭ ﺍﻝﻤﺤﺎﻓﻅﺎﺕ ﺍﻝﺴﻨﻴﺔ‪ ،‬ﻭﺘﺸﺘﻤل ﻋﻠﻰ ﻋﺩﺩ ﻤﻥ ﺍﻝﻤﺩﻥ ﻭﺍﻝﻤﺭﺍﻓﻕ ﺍﻝﺤﻴﻭﻴﺔ ﻫـﻲ‬
‫ﺃﻜﺒﺭ ﺒﻜل ﺘﺄﻜﻴﺩ ﻤﻤﺎ ﻴﻌﺭﻑ ﺒﺩﻭﻝﺔ ﻝﺒﻨﺎﻥ ﻤـﺜﻼﹰ ﺃﻭ ﺍﻝﺤﻜﻭﻤـﺔ ﺍﻝﻔﻠـﺴﻁﻴﻨﻴﺔ ﺍﻝﻤﻨﺘﺨﺒـﺔ‬
‫)ﺒﺤﺴﺏ ﺯﻋﻤﻬﻡ(‪ ،‬ﻭﺍﻝﻘﺎﺼﻲ ﻭﺍﻝﺩﺍﻨﻲ ﻴﻌﻠـﻡ ﺃﻥ ﺍﻝﻤﺤﺎﻓﻅـﺔ ﺘﻘـﻊ ﺘﺤـﺕ ﺴـﻴﻁﺭﺓ‬
‫ﺍﻝﻤﺠﺎﻫﺩﻴﻥ‪ ،‬ﻓﻜﻴﻑ ﺇﺫﺍ ﺍﻨﻀﻡ ﺇﻝﻴﻬﺎ ﻋﺩﺩ ﻻ ﻴﺴﺘﻬﺎﻥ ﺒﻪ ﻤﻥ ﻤﻨﺎﻁﻕ ﺍﻝﻌﺭﺍﻕ ﻭﻤﺴﺎﺤﺎﺘﻪ‪،‬‬
‫ﻤﻤﺎ ﻫﻭ ﺘﺤﺕ ﺍﻝﺴﻠﻁﺔ ﻭﺍﻝﻨﻔﻭﺫ ﺍﻝﺠﻬﺎﺩﻱ‪ ،‬ﻓﺎﻷﻤﺭ ﻭﺍﻀﺢ ﻻ ﻤﺭﻴـﺔ ﻓﻴـﻪ‪ ،‬ﻭﻋﻨـﺼﺭ‬
‫ﺍﻷﺭﺽ ﺇﻥ ﺍﻋﺘﺒﺭﻨﺎﻩ ﺍﻝﻤﻘﻭﻡ ﺍﻷﻭل ﻓﻲ ﻗﻴﺎﻡ ﺍﻝﺩﻭﻝﺔ ﻓﻬﻭ ﺃﻜﺜﺭ ﻤﻥ ﻤﺘﻭﻓﺭ ﻓـﻲ ﺤﺎﻝـﺔ‬
‫ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻋﻠﻰ ﺃﺭﺽ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﻭﺍﻝﺒﺭﻫﺎﻥ ﺍﻝﻭﺍﻗﻌﻲ ﻋﻠﻰ ﺼﺩﻕ ﻤﺎ ﻨﻘﻭل ﺘـﺭﺍﻩ‬
‫ﻓﻲ ﺍﻝﻭﺍﻗﻊ ﻭﻝﻴﺱ ﻓﻲ ﻁﻭﺍﻴﺎ ﻫﺫﻩ ﺍﻝﺼﻔﺤﺎﺕ‪ ،‬ﻭﻻ ﺃﺩل ﻋﻠـﻰ ﺫﻝـﻙ ﻤـﻥ ﺍﻻﺠﺘﻤـﺎﻉ‬
‫ﺍﻝﻤﺯﻋﻭﻡ ﺒﻴﻥ ﺍﻝﻤﺎﻝﻜﻲ ﻭﺒﻌﺽ ﻤﺭﺘﺩﻱ ﺍﻝﻌﺸﺎﺌﺭ ﻓﻲ ﺍﻷﻨﺒﺎﺭ ﻝﻀﺭﺏ ﺍﻝﺴﻠﻁﺔ ﺍﻝﺠﻬﺎﺩﻴـﺔ‬
‫ﺍﻝﻤﺤﻜﻤﺔ ﻓﻲ ﺍﻝﻤﺤﺎﻓﻅﺔ‪ ،‬ﻭﻜﺫﻝﻙ ﺘﺼﺭﻴﺢ ﺍﻝﺠﻨﺭﺍل ﺍﻷﻤﺭﻴﻜﻲ ﺒﺄﻥ ﺍﻝﻘﻭﺍﺕ ﺍﻷﻤﺭﻴﻜﻴـﺔ‬
‫ﻓﻘﺩﺕ ﺍﻝﺴﻴﻁﺭﺓ ﻓﻲ ﺍﻷﻨﺒﺎﺭ‪ ،‬ﻭﺃﻥ ﺍﻝﻘﺎﻋﺩﺓ ﺘﺤﺎﻭل ﻤﻸ ﺍﻝﻔﺭﺍﻍ ﺍﻝﺴﻴﺎﺴﻲ ﻓﻲ ﺍﻝﻤﻨﻁﻘـﺔ‪،‬‬
‫ﻜﻠﻬﺎ ﺤﻘﺎﺌﻕ ﺩﺍﻤﻐﺔ ﺘﺼﺩﻕ ﻤﺎ ﻨﻘﻭل‪ ،‬ﻭﺘﻨﻔﻲ ﺃﻱ ﻤﺜﺎﺭ ﻝﻠﺸﻙ ﺤﻭل ﺍﻝﺩﻭﻝﺔ ﺍﻝﺠﺩﻴﺩﺓ‪.‬‬
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‫‪ _٢‬ﺴﻴﻘﺎل‪ :‬ﺩﻭﻝﺘﻜﻡ ﺍﻝﻤﻌﻠﻨﺔ ﺘﻔﺘﻘﺭ ﻝﻠﺸﺭﻋﻴﺔ ﻷﻨﻬﺎ ﺃﻗﻴﻤﺕ ﻤﻊ ﻭﺠـﻭﺩ ﻤﺤﺘـل ﻏـﺎﺯ‬
‫ﻝﻸﺭﺽ‪ ،‬ﻓﻠﻭ ﺃﻨﻜﻡ ﺍﻨﺘﻅﺭﺘﻡ ﺤﺎل ﺨﺭﻭﺠﻪ ﻤﻥ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﺜﻡ ﻗﻤﺘﻡ ﺒﺈﻨﻔﺎﺫ ﻤﺭﺍﺩﻜﻡ ﻝﻜـﺎﻥ‬
‫ﺃﺤﺭﻯ ﻭﺃﻝﻴﻕ ﺒﺎﻝﻘﺒﻭل !‬
‫ﻭﻨﻘﻭل‪:‬‬
‫ﻭﺠﻭﺩ ﺍﻝﻤﺤﺘل ﺃﻭ ﻋﺩﻡ ﻭﺠﻭﺩﻩ ﻭﺼﻑ ﻻ ﻴﺘﻌﻠﻕ ﺒﻪ ﺤﻜﻡ ﺸﺭﻋﻲ ﻴﻤﻨﻊ ﻗﻴـﺎﻡ ﺍﻝﺩﻭﻝـﺔ‬
‫ﻼ ﻝﻬﺫﺍ ﺍﻷﻤﺭ ﺒﻘﻴﺎﻡ ﺍﻝﺩﻭﻝﺔ ﺃﻭ ﻋﺩﻡ ﻗﻴﺎﻤﻬﺎ‬
‫ﺍﻹﺴﻼﻤﻴﺔ ﺃﻭ ﻴﻭﺠﺏ ﻗﻴﺎﻤﻬﺎ‪ ،‬ﻭﻻ ﻋﻼﻗﺔ ﺃﺼ ﹰ‬
‫ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﺍﻝﺸﺭﻉ‪ ،‬ﻭﻤﺤل ﺍﻹﺸﻜﺎل ﺤﺎﺼل ﻤﻥ ﺘـﺼﻭﺭ ﺃﻥ ﻭﺠـﻭﺩ ﺍﻝﻤﺤﺘـل‬
‫ﺴﻴﺘﺴﺒﺏ ﺒﻔﻘﺩﺍﻥ ﺍﻝﺴﻴﺎﺩﺓ ﻭﺍﻝﺴﻠﻁﺔ ﺍﻝﺘﻲ ﻨﺩﻨﺩﻥ ﺤﻭﻝﻬﺎ ﻓﻲ ﻁﻭﺍﻴﺎ ﻫﺫﺍ ﺍﻝﺒﺤﺙ‪ ،‬ﻭﻨـﺸﻴﺭ‬
‫ﺩﺍﺌﻤ ﹰﺎ ﺇﻝﻰ ﺃﻨﻬﺎ ﻗﺎﻋﺩﺓ ﺍﻝﺩﻭﻝﺔ ﻭﺭﻜﻨﻬﺎ ﺍﻷﺴﺎﺱ ﺍﻝﺫﻱ ﺘﻘﻭﻡ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﺃﻤﻜﻥ ﺍﻝﻔﻬﻡ ﻤﻥ ﺃﻥ‬
‫ﻫﻨﺎﻙ ﺼﻭﺭﺓ ﻴﺘﺨﻴل ﻓﻴﻬﺎ ﻭﺠﻭﺩ ﺍﻝﻤﺤﺘل ﻤﻊ ﻨﻔﻭﺫ ﺍﻝﺴﻠﻁﺎﻥ ﻝﻁﺎﺌﻔﺔ ﻤﻥ ﺃﻫل ﺍﻹﺴـﻼﻡ‬
‫ﻭﻀﻤﺎﻥ ﺸﻭﻜﺘﻬﻡ ﻋﻠﻰ ﺍﻷﺭﺽ ﺯﺍل ﺍﻹﺸﻜﺎل ﺒﻌﻭﻥ ﺍﷲ‪ ،‬ﻭﻓﻲ ﺘﺼﻭﺭﻱ ﺃﻥ ﺍﻋﺘﺭﺍﻀ ﹰﺎ‬
‫ﻜﻬﺫﺍ ﺨﻠﻠﻪ ﻤﻥ ﻓﻬﻡ ﺒﺎﻁل ﻝﺤﻘﻴﻘﺔ ﻗﻴﺎﻡ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﻓﺎﻝﻤﻌﺘﺭﺽ ﺭﺒﻤـﺎ ﻴﻅـﻥ ﺃﻥ‬
‫ﺸﺭﻁ ﺍﻝﺩﻭﻝﺔ ﺃﻥ ﺘﻘﺎﻡ ﻋﻠﻰ ﻜﺎﻤل ﺍﻝﺘﺭﺍﺏ ﺍﻝﻌﺭﺍﻗﻲ ﻓﻲ ﺁﻥ ﻭﺍﺤﺩ ‪ ،‬ﻭﻫﺫﺍ ﻝﻴﺱ ﺼﺤﻴﺤﺎﹰ‪،‬‬
‫ﻭﻻ ﻴﺘﻨﺯل ﻋﻠﻰ ﺃﻱ ﺃﺼل ﻤﻥ ﺃﺼﻭل ﺍﻝﺸﺭﻴﻌﺔ ﻭﻗﻭﺍﻋﺩﻫﺎ ﺍﻝﻔﻘﻬﻴﺔ‪ ،‬ﺒل ﻫﻭ ﻤﺠﺭﺩ ﻓﻬﻡ‬
‫ﺨﺎﻁﺊ ﺘﺭﺴﺦ ﻋﺒﺭ ﺴﻨﻴﻥ ﻤﻥ ﺠﺭﺍﺀ ﺘﻌﻤﻴﻕ ﺍﻝﺤﺩﻭﺩ ﺍﻝﻤﺼﻁﻨﻌﺔ ﺍﻝﺘـﻲ ﺠـﺎﺀﺕ ﺒﻬـﺎ‬
‫ﺴﺎﻴﻜﺱ ﺒﻴﻜﻭ‪ ،١٣٨‬ﻭﻫﻲ ﻝﻴﺴﺕ ﺤﺩﻭﺩﹰﺍ ﺤﺩﻫﺎ ﺍﻝﺸﺭﻉ ﻭﺃﻝﺯﻡ ﺒﻬﺎ‪ ،‬ﻓﻠﻴﺱ ﺸﺭﻁ ﹰﺎ ﺃﻥ ﺘﻘـﺎﻡ‬

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‫‪ -‬ﻨﺹ ﺍﺘﻔﺎﻗﻴﺔ ﺴﺎﻴﻜﺱ ﺒﻴﻜﻭ'ﺍﻝﺨﺎﺹ ﺒﺎﻨﺠﻠﺘﺭﺍ ﻭﻓﺭﻨﺴﺎ'‬
‫ﻫﺫﻩ ﺍﻝﻤﻌﺎﻫﺩﺓ ﺍﻝﺘﻲ ﻴﺴﺘﻤﻴﺕ ﺍﻝﻤﺴﻠﻤﻭﻥ ﻭﺍﻝﻌﺭﺏ ﻓﻲ ﺍﻝﻤﺤﺎﻓﻅﺔ ﻋﻠﻴﻬﺎ ﺃﻻﻥ ﻭﻨﺴﻭﺍ ﺃﻭ ﺘﻨﺎﺴﻭﺍ ﺃﻨﻬﻡ ﺍﻤﺔ ﻭﺍﺤﺩ‬
‫ﻭﻤﺎ ﻓﺭﻗﻬﻡ ﺍﻻ ﺸﻴﻁﺎﻥ ﻤﺭﻴﺩ‬
‫ﺍﻝﺘﺎﺭﻴﺦ ‪ ٢٥‬ﺩﻴﺴﻴﻤﺒﺭ‪٢٠٠٣ ،‬‬ ‫ﺍﺘﻔﺎﻗﻴﺔ ﺴﺎﻴﻜﺱ ﺒﻴﻜﻭ‬ ‫ﺍﻻﺴﻡ ﺍﻝﺭﺴﻤﻲ‬
‫ﻨﺼﺕ ﺍﺘﻔﺎﻗﻴﺔ ﺴﺎﻴﻜﺱ ﺒﻴﻜﻭ ﻋﻠﻰ ﺘﻘﺴﻴﻡ ﺍﻝﺸﺎﻡ ﺍﻝﻰ ﺜﻼﺙ ﻤﻨﺎﻁﻕ ﺍﻝﻤﻨﻁﻘﺔ )ﺃ( ﺍﻝﺯﺭﻗﺎﺀﻭﻫﻲ ﺍﻝﻌـﺭﺍﻕ ﻭﺘﺨـﻀﻊ‬
‫ﻝﻼﺩﺍﺭﺓ ﺍﻝﺒﺭﻴﻁﺎﻨﻴﺔ ﻭﺍﻝﻤﻨﻁﻘﺔ ﺍﻝﺤﻤﺭﺍﺀ )ﺏ( ﻭﻫﻲ ﺴﻭﺭﻴﺎ ﻭﺘﺨﻀﻊ ﻝﻠﺴﻴﺎﺩﺓ ﺍﻝﻔﺭﻨﺴﻴﺔ ﺍﻤﺎ ﺍﻝﻤﻨﻁﻘﺔ ﺍﻝﺴﻤﺭﺍﺀ )ﻓﻠﺴﻁﻴﻥ‬
‫( ﺘﺨﻀﻊ ﻻﺩﺍﺭﺓ ﺩﻭﻝﻴﺔ ﻭﻴﺎﺘﻲ ﺫﻝﻙ ﻜﻤﻘﺩﻤﺔ ﻝﺘﺴﻠﻴﻡ ﻓﻠﺴﻁﻴﻥ ﻝﻠﻴﻬﻭﺩ‪.‬‬
‫ﻤﻌﺎﻫﺩﺓ ﺴﺎﻴﻜﺱ ‪ -‬ﺒﻴﻜﻭ "ﺍﻝﺠﺯﺀ ﺍﻝﺨﺎﺹ ﺒﺈﻨﺠﻠﺘﺭﺍ ﻭﻓﺭﻨﺴﺎ"‬
‫ﻤﻌﺎﻫﺩﺓ ﺴﺎﻴﻜﺱ ‪ -‬ﺒﻴﻜﻭ)*(‬
‫ﺍﺒﺭﻴل ‪ -‬ﻤﺎﻴﻭ ﺴﻨﺔ ‪١٩١٦‬‬
‫"ﺍﻝﺠﺯﺀ ﺍﻝﺨﺎﺹ ﺒﺎﻨﺠﻠﺘﺭﺍ ﻭﻓﺭﻨﺴﺎ"‬
‫ﺍﻝﻤﺎﺩﺓ ﺍﻷﻭﻝﻰ‪:‬‬

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‫ﺍﻥ ﻓﺭﻨﺴﺎ ﻭﺒﺭﻴﻁﺎﻨﻴﺎ ﺍﻝﻌﻅﻤﻰ ﻤﺴﺘﻌﺩﺘﺎﻥ ﺃﻥ ﺘﻌﺘﺭﻓﺎ ﻭﺘﺤﻤﻴﺎ ﺃﻯ ﺩﻭﻝﺔ ﻋﺭﺒﻴﺔ ﻤﺴﺘﻘﻠﺔ ﺃﻭ ﺤﻠﻑ ﺩﻭل ﻋﺭﺒﻴﺔ ﺘﺤـﺕ‬
‫ﺭﺌﺎﺴﺔ ﺭﺌﻴﺱ ﻋﺭﺒﻰ ﻓﻰ ﺍﻝﻤﻨﻁﻘﺘﻴﻥ )ﺃ( ‪) -‬ﺩﺍﺨﻠﻴﺔ ﺴﻭﺭﻴﺎ(‪) ،‬ﺏ( )ﺩﺍﺨﻠﻴﺔ ﺍﻝﻌﺭﺍﻕ( ﺍﻝﻤﺒﻴﻨﺘﻴﻥ ﺒﺎﻝﺨﺭﻴﻁﺔ ﺍﻝﻤﻠﺤﻘـﺔ‪.‬‬
‫ﻭﻴﻜﻭﻥ ﻝﻔﺭﻨﺴﺎ ﻓﻰ ﻤﻨﻁﻘﺔ )ﺃ( ﻭﻻﻨﺠﻠﺘﺭﺍ ﻓﻰ ﻤﻨﻁﻘﺔ )ﺏ( ﺤﻕ ﺍﻷﻭﻝﻭﻴﺔ ﻓﻰ ﺍﻝﻤﺸﺭﻭﻋﺎﺕ ﻭﺍﻝﻘـﺭﻭﺽ ﺍﻝﻤﺤﻠﻴـﺔ‪،‬‬
‫ﻭﺘﻨﻔﺭﺩ ﻓﺭﻨﺴﺎ ﻓﻰ ﻤﻨﻁﻘﺔ )ﺃ( ﻭﺍﻨﺠﻠﺘﺭﺍ ﻓﻰ ﻤﻨﻁﻘﺔ )ﺏ( ﺒﺘﻘﺩﻴﻡ ﺍﻝﻤﺴﺘﺸﺎﺭﻴﻥ ﻭﺍﻝﻤﻭﻅﻔﻴﻥ ﺍﻷﺠﺎﻨﺏ ﺒﻨﺎﺀ ﻋﻠﻰ ﻁﻠـﺏ‬
‫ﺍﻝﺤﻜﻭﻤﺔ ﺍﻝﻌﺭﺒﻴﺔ ﺃﻭ ﺤﻠﻑ ﺍﻝﺤﻜﻭﻤﺎﺕ ﺍﻝﻌﺭﺒﻴﺔ‪.‬‬
‫ﺍﻝﻤﺎﺩﺓ ﺍﻝﺜﺎﻨﻴﺔ‪:‬‬
‫ﻴﺒﺎﺡ ﻝﻔﺭﻨﺴﺎ ﻓﻰ ﺍﻝﻤﻨﻁﻘﺔ ﺍﻝﺯﺭﻗﺎﺀ )ﺸﻘﺔ ﺴﻭﺭﻴﺎ ﺍﻝﺴﺎﺤﻠﻴﺔ( ﻭﻻﻨﺠﻠﺘﺭﺍ ﻓﻰ ﺍﻝﻤﻨﻁﻘﺔ ﺍﻝﺤﻤﺭﺍﺀ )ﺸﻘﺔ ﺍﻝﻌﺭﺍﻕ ﺍﻝﺴﺎﺤﻠﻴﺔ‬
‫ﻤﻥ ﺒﻐﺩﺍﺩ ﺤﺘﻰ ﺨﻠﻴﺞ ﻓﺎﺭﺱ( ﺍﻨﺸﺎﺀ ﻤﺎ ﺘﺭﻏﺒﺎﻥ ﻓﻴﻪ ﻤﻥ ﺸﻜل ﺍﻝﺤﻜﻡ ﻤﺒﺎﺸﺭﺓ ﺃﻭ ﺒﺎﻝﻭﺍﺴﻁﺔ ﺃﻭ ﻤﻥ ﺍﻝﻤﺭﺍﻗﺒـﺔ ﺒﻌـﺩ‬
‫ﺍﻻﺘﻔﺎﻕ ﻤﻊ ﺍﻝﺤﻜﻭﻤﺔ ﺃﻭ ﺤﻠﻑ ﺍﻝﺤﻜﻭﻤﺎﺕ ﺍﻝﻌﺭﺒﻴﺔ‪.‬‬
‫ﺍﻝﻤﺎﺩﺓ ﺍﻝﺜﺎﻝﺜﺔ‪:‬‬
‫ﺘﻨﺸﺄ ﺍﺩﺍﺭﺓ ﺩﻭﻝﻴﺔ ﻓﻰ ﺍﻝﻤﻨﻁﻘﺔ ﺍﻝﺴﻤﺭﺍﺀ )ﻓﻠﺴﻁﻴﻥ( ﻴﻌﻴﻥ ﺸﻜﻠﻬﺎ ﺒﻌﺩ ﺍﺴﺘﺸﺎﺭﺓ ﺭﻭﺴﻴﺎ ﺒﺎﻻﺘﻔﺎﻕ ﻤـﻊ ﺒﻘﻴـﺔ ﺍﻝﺤﻠﻔـﺎﺀ‬
‫ﻭﻤﻤﺜﻠﻰ ﺸﺭﻴﻑ ﻤﻜﺔ‪.‬‬
‫ﺍﻝﻤﺎﺩﺓ ﺍﻝﺭﺍﺒﻌﺔ‪:‬‬
‫ﺘﻨﺎل ﺍﻨﺠﻠﺘﺭﺍ ﻤﺎ ﻴﺄﺘﻰ‪-:‬‬
‫‪ - ١‬ﻤﻴﻨﺎﺀ ﺤﻴﻔﺎ ﻭﻋﻜﺎ‪.‬‬
‫‪ - ٢‬ﻴﻀﻤﻥ ﻤﻘﺩﺍﺭ ﻤﺤﺩﻭﺩ ﻤﻥ ﻤﺎﺀ ﺩﺠﻠﺔ ﻭﺍﻝﻔﺭﺍﺕ ﻓﻰ ﺍﻝﻤﻨﻁﻔﺔ )ﺃ( ﻝﻠﻤﻨﻁﻘﺔ )ﺏ( ﻭﺘﺘﻌﻬﺩ ﺤﻜﻭﻤﺔ ﺠﻼﻝﺔ ﺍﻝﻤﻠﻙ ﻤﻥ‬
‫ﺠﻬﺘﻬﺎ ﺒﺄﻥ ﻻ ﺘﺩﺨل ﻓﻰ ﻤﻔﺎﻭﻀﺎﺕ ﻤﺎ ﻤﻊ ﺩﻭﻝﺔ ﺃﺨﺭﻯ ﻝﻠﺘﻨﺎﺯل ﻋﻥ ﻗﺒﺭﺹ ﺍﻻ ﺒﻌﺩ ﻤﻭﺍﻓﻘﺔ ﺍﻝﺤﻜﻭﻤﺔ ﺍﻝﻔﺭﻨـﺴﻴﺔ‬
‫ﻤﻘﺩﻤﺎ‪.‬‬
‫)*( ﻤﻥ ﻜﺘﺎﺏ "ﻭﺜﺎﺌﻕ ﺍﻝﻘﻀﻴﺔ ﺍﻝﻔﻠﺴﻁﻴﻨﻴﺔ" ﺍﺼﺩﺍﺭ ﺠﺎﻤﻌﻪ ﺍﻝﺩﻭل ﺍﻝﻌﺭﺒﻴﺔ‪.‬‬
‫)ﺘﺎﺒﻊ( ﻤﻌﺎﻫﺩﺓ ﺴﺎﻴﻜﻰ ‪ -‬ﺒﻴﻜﻭ "ﺍﻝﺠﺯﺀ ﺍﻝﺨﺎﺹ ﺒﺈﻨﺠﻠﺘﺭﺍ ﻭﻓﺭﻨﺴﺎ"‬
‫"ﻤﻠﻑ ﻭﺜﺎﺌﻕ ﻓﻠﺴﻁﻴﻥ ﻤﻥ ﻋﺎﻡ ‪ ٦٣٧‬ﺇﻝﻰ ﻋﺎﻡ ‪ ،١٩٤٩‬ﻭﺯﺍﺭﺓ ﺍﻻﺭﺸﺎﺩ ﺍﻝﻘﻭﻤﻲ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪"١٩٧ - ١٩٣‬‬
‫ﺍﻝﻤﺎﺩﺓ ﺍﻝﺨﺎﻤﺴﺔ‪:‬‬
‫ﺘﻜﻭﻥ ﺍﺴﻜﻨﺩﺭﻭﻨﺔ ﻤﻴﻨﺎﺀ ﺤﺭﺍ ﻝﺘﺠﺎﺭﺓ ﺍﻻﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﺍﻝﺒﺭﻴﻁﺎﻨﻴﺔ ﻭﻻ ﺘﻨﺸﺄ ﻤﻌﺎﻤﻼﺕ ﻤﺨﺘﻠﻔﺔ ﻓﻲ ﺭﺴﻭﻡ ﺍﻝﻤﻴﻨﺎﺀ‪ ،‬ﻭﻻ‬
‫ﺘﺭﻓﺽ ﺘﺴﻬﻴﻼﺕ ﺨﺎﺼﺔ ﻝﻠﻤﻼﺤﺔ ﻭﺍﻝﺒﻀﺎﺌﻊ ﺍﻝﺒﺭﻴﻁﺎﻨﻴﺔ ﻭﺘﺒﺎﺡ ﺤﺭﻴﺔ ﺍﻝﻨﻘل ﻝﻠﺒﻀﺎﺌﻊ ﺍﻻﻨﺠﻠﻴﺯﻴـﺔ ﻋـﻥ ﻁﺭﻴـﻕ‬
‫ﺍﺴﻜﻨﺩﺭﻭﻨﺔ ﻭﺴﻜﺔ ﺍﻝﺤﺩﻴﺩ ﻓﻰ ﺍﻝﻤﻨﻁﻘﺔ ﺍﻝﺯﺭﻗﺎﺀ ﺴﻭﺍﺀ ﻜﺎﻨﺕ ﻭﺍﺭﺩﺓ ﺍﻝﻰ ﺍﻝﻤﻨﻁﻘﺔ ﺍﻝﺤﻤﺭﺍﺀ ﺃﻭ ﺍﻝﻤﻨﻁﻘﺘﻴﻥ )ﺃ( ﻭ )ﺏ(‬
‫ﺃﻭ ﺼﺎﺩﺭﺓ ﻤﻨﻬﺎ‪ .‬ﻭﻻﺘﻨﺸﺄ ﻤﻌﺎﻤﻼﺕ ﻤﺨﺘﻠﻔﺔ ‪ -‬ﻤﺒﺎﺸﺭﺓ ﺃﻭ ﻏﻴﺭ ﻤﺒﺎﺸﺭﺓ ‪ -‬ﻋﻠﻰ ﺃﻯ ﺴﻜﺔ ﻤﻥ ﺴﻜﻙ ﺍﻝﺤﺩﻴﺩ ﺃﻭ ﻓﻰ‬
‫ﺃﻯ ﻤﻴﻨﺎﺀ ﻤﻥ ﻤﻭﺍﻨﻰﺀ ﺍﻝﻤﻨﺎﻁﻕ ﺍﻝﻤﺫﻜﻭﺭﺓ ﺘﻤﺱ ﺍﻝﺒﻀﺎﺌﻊ ﻭﺍﻝﺒﻭﺍﺨﺭ ﺍﻝﺒﺭﻴﻁﺎﻨﻴﺔ‪.‬‬
‫ﻭﺘﻜﻭﻥ ﺤﻴﻔﺎ ﻤﻴﻨﺎﺀ ﺤﺭﺍ ﻝﺘﺠﺎﺭﺓ ﻓﺭﻨﺴﺎ ﻭﻤﺴﺘﻌﻤﺭﺍﺘﻬﺎ ﻭﺍﻝﺒﻼﺩ ﺍﻝﻭﺍﻗﻌﺔ ﺘﺤـﺕ ﺤﻤﺎﻴﺘﻬـﺎ ﻭﻻ ﻴﻘـﻊ ﺍﺨـﺘﻼﻑ ﻓـﻰ‬
‫ﺍﻝﻤﻌﺎﻤﻼﺕ ﻭﻻ ﻴﺭﻓﺽ ﺍﻋﻁﺎﺀ ﺘﺴﻬﻴﻼﺕ ﻝﻠﻤﻼﺤﺔ ﻭﺍﻝﺒﻀﺎﺌﻊ ﺍﻝﻔﺭﻨﺴﻴﺔ ﻭﻴﻜﻭﻥ ﻨﻘل ﺍﻝﺒﻀﺎﺌﻊ ﺍﻝﻔﺭﻨﺴﻴﺔ ﺤﺭﺍ ﺒﻁﺭﻴﻕ‬
‫ﺤﻴﻔﺎ ﻭﻋﻠﻰ ﺴﻜﺔ ﺍﻝﺤﺩﻴﺩ ﺍﻻﻨﺠﻠﻴﺯﻴﺔ ﻓﻰ ﺍﻝﻤﻨﻁﻘﺔ ﺍﻝﺴﻤﺭﺍﺀ‪ ،‬ﺴﻭﺍﺀ ﻜﺎﻨﺕ ﺍﻝﺒﻀﺎﺌﻊ ﺼﺎﺩﺭﺓ ﻤﻥ ﺍﻝﻤﻨﻁﻘﺔ ﺍﻝﺯﺭﻗـﺎﺀ ﺃﻭ‬
‫ﺍﻝﺤﻤﺭﺍﺀ ﺃﻭ ﺍﻝﻤﻨﻁﻘﺔ )ﺃ( ﺃﻭ ﺍﻝﻤﻨﻁﻘﺔ )ﺏ( ﺃﻭ ﻭﺍﺭﺩﺓ ﺍﻝﻴﻬﺎ ﻭﻻ ﻴﺠﺭﻯ ﺃﺩﻨﻰ ﺍﺨﺘﻼﻑ ﻓﻰ ﺍﻝﻤﻌﺎﻤﻠﺔ ﺒﺎﻝﺫﺍﺕ ﺃﻭ ﺒﺎﻝﺘﺒﻊ‬
‫ﻴﻤﺱ ﺍﻝﺒﻭﺍﺨﺭ ﺍﻝﻔﺭﻨﺴﻴﺔ ﻓﻰ ﺃﻯ ﺴﻜﺔ ﻤﻥ ﺍﻝﺴﻜﻙ ﺍﻝﺤﺩﻴﺩ ﻭﻻ ﻓﻰ ﻤﻴﻨﺎﺀ ﻤﻥ ﺍﻝﻤﻭﺍﻨﻰﺀ ﻓﻰ ﺍﻝﻤﻨﺎﻁﻕ ﺍﻝﻤﺫﻜﻭﺭﺓ‪.‬‬
‫ﺍﻝﻤﺎﺩﺓ ﺍﻝﺴﺎﺩﺴﺔ‪:‬‬

‫‪١٢٨‬‬
‫ﻻ ﺘﻤﺩ ﺴﻜﺔ ﺤﺩﻴﺩ ﺒﻐﺩﺍﺩ ﻓﻲ ﺍﻝﻤﻨﻁﻔﺔ )ﺃ( ﺇﻝﻰ ﻤﺎ ﺒﻌﺩ ﺍﻝﻤﻭﺼل ﺠﻨﻭﺒﺎ ﻭﻻ ﻓﻰ ﺍﻝﻤﻨﻁﻘﺔ )ﺏ( ﺇﻝﻰ ﻤﺎ ﺒﻌـﺩ ﺴـﺎﻤﺭﺍ‬
‫ﺸﻤﺎﻻ ﺇﻝﻲ ﺃﻥ ﻴﺘﻡ ﺍﻨﺸﺎﺀ ﺨﻁ ﺤﺩﻴﺩﻯ ﻴﺼل ﺒﻐﺩﺍﺩ ﺒﺤﻠﺏ ﻤﺎﺭﺍ ﺒﻭﺍﺩﻯ ﺍﻝﻔﺭﺍﺕ ﻭﻴﻜﻭﻥ ﺫﻝﻙ ﺒﻤﺴﺎﻋﺩﺓ ﺍﻝﺤﻜﻭﻤﺘﻴﻥ‪.‬‬
‫ﺍﻝﻤﺎﺩﺓ ﺍﻝﺴﺎﺒﻌﺔ‪:‬‬
‫ﻴﺤﻕ ﻝﺒﺭﻴﻁﺎﻨﻴﺎ ﺍﻝﻌﻅﻤﻰ ﺃﻥ ﺘﻨﺸﻰﺀ ﻭﺘﺩﻴﺭ ﻭﺘﻜﻭﻥ ﺍﻝﻤﺎﻝﻜﺔ ﺍﻝﻭﺤﻴﺩﺓ ﻝﺨﻁ ﺤﺩﻴﺩﻯ ﻴـﺼل ﺤﻴﻔـﺎ ﺒﺎﻝﻤﻨﻁﻘـﺔ )ﺏ(‪،‬‬
‫ﻭﻴﻜﻭﻥ ﻝﻬﺎ ﻤﺎ ﻋﺩﺍ ﺫﻝﻙ ﺤﻕ ﺩﺍﺌﻡ ﺒﻨﻘل ﺍﻝﺠﻨﻭﺩ ﻓﻰ ﺃﻯ ﻭﻗﺕ ﻜﺎﻥ ﻋﻠﻰ ﻁﻭل ﻫﺫﺍ ﺍﻝﺨﻁ‪ .‬ﻭﻴﺠﺏ ﺃﻥ ﻴﻜﻭﻥ ﻤﻌﻠﻭﻤـﺎ‬
‫ﻝﺩﻯ ﺍﻝﺤﻜﻭﻤﺘﻴﻥ ﺃﻥ ﻫﺫﺍ ﺍﻝﺨﻁ ﻴﺠﺏ ﺃﻥ ﻴﺴﻬل ﺍﺘﺼﺎل ﺤﻴﻔﺎ ﺒﺒﻐﺩﺍﺩ ﻭﺃﻨﻪ ﺍﺫﺍ ﺤﺎﻝﺕ ﺩﻭﻥ ﺍﻨﺸﺎﺀ ﺨﻁ ﺍﻻﺘﺼﺎل ﻓـﻰ‬
‫ﺍﻝﻤﻨﻁﻘﺔ ﺍﻝﺴﻤﺭﺍﺀ ﻤﺼﺎﻋﺏ ﻓﻨﻴﺔ ﻭﻨﻔﻘﺎﺕ ﻭﺍﻓﺭﺓ ﻻﺩﺍﺭﺘﻪ ﺘﺠﻌل ﺍﻨﺸﺎﺀﻩ ﻤﺘﻌﺫﺭﺍ ﻓﺎﻝﺤﻜﻭﻤﺔ ﺍﻝﻔﺭﻨﺴﻴﺔ ﺘﻜﻭﻥ ﻤﺴﺘﻌﺩﺓ ﺃﻥ‬
‫ﺘﺴﻤﺢ ﺒﻤﺭﻭﺭﻩ ﻓﻲ ﻁﺭﻴﻕ ﺒﺭﺒﻭﺭﻩ ‪ -‬ﺃﻡ ﻗﻴﺱ ‪ -‬ﻤﻠﻘﻰ ‪ -‬ﺍﻴﺩﺍﺭ ‪ -‬ﻏﺴﻁﺎ ‪ -‬ﻤﻐﺎﻴﺭ‪ ،‬ﻗﺒل ﺃﻥ ﻴﺼل ﺇﻝﻰ ﺍﻝﻤﻨﻁﻘـﺔ‬
‫)ﺏ(‪.‬‬
‫ﺍﻝﻤﺎﺩﺓ ﺍﻝﺜﺎﻤﻨﺔ‪:‬‬
‫ﺘﺒﻘﻰ ﺘﻌﺭﻴﻔﺔ ﺍﻝﺠﻤﺎﺭﻙ ﺍﻝﺘﺭﻜﻴﺔ ﻨﺎﻓﺫﺓ ﻋﺸﺭﻴﻥ ﺴﻨﺔ ﻓﻰ ﺠﻤﻴﻊ ﺠﻬﺎﺕ ﺍﻝﻤﻨﻁﻘﺘﻴﻥ ﺍﻝﺯﺭﻗﺎﺀ ﻭﺍﻝﺤﻤـﺭﺍﺀ ﻭﺍﻝﻤﻨﻁﻘﺘـﻴﻥ‬
‫)ﺃ(‪) ،‬ﺏ( ﻓﻼ ﺘﻀﺎﻑ ﺃﻯ ﻋﻼﻭﺓ ﻋﻠﻰ ﺍﻝﺭﺴﻭﻡ ﻭﻻ ﺘﺒﺩل ﻗﺎﻋﺩﺓ ﺍﻝﺘﺜﻤﻴﻥ ﻓﻰ ﺍﻝﺭﺴﻭﻡ ﺒﻘﺎﻋﺩﺓ ﺃﺨـﺫ ﺍﻝﻌـﻴﻥ‪ .‬ﺍﻻ ﺃﻥ‬
‫ﻴﻜﻭﻥ ﺒﺎﺘﻔﺎﻕ ﺒﻴﻥ ﺍﻝﺤﻜﻭﻤﺘﻴﻥ ﻭﻻ ﺘﻨﺸﺄ ﺠﻤﺎﺭﻙ ﺩﺨﻠﻴﺔ ﺒﻴﻥ ﺃﻴﺔ ﻤﻨﻁﻘﺔ ﻭﺃﺨﺭﻯ ﻤﻥ ﺍﻝﻤﻨﺎﻁﻕ ﺍﻝﻤﺫﻜﻭﺭﺓ ﺃﻋﻼﻩ ﻭﻤـﺎ‬
‫ﻴﻔﺭﺽ ﻤﻥ ﺭﺴﻭﻡ ﺍﻝﺠﻤﺭﻙ ﻋﻠﻰ ﺍﻝﺒﻀﺎﺌﻊ ﺍﻝﻤﺭﺴﻠﺔ ﺇﻝﻰ ﺍﻝﺩﺍﺨل ﻴﺩﻓﻊ ﻓﻲ ﺍﻝﻤﻴﻨﺎﺀ ﻭﻴﻌﻁﻰ ﻻﺩﺍﺭﺓ ﺍﻝﻤﻨﻁﻘﺔ ﺍﻝﻤﺭﺴﻠﺔ‬
‫ﺍﻝﻴﻬﺎ ﺍﻝﺒﻀﺎﺌﻊ‪.‬‬
‫)ﺘﺎﺒﻊ( ﻤﻌﺎﻫﺩﺓ ﺴﺎﻴﻜﺱ ‪ -‬ﺒﻴﻜﻭ "ﺍﻝﺠﺯﺀ ﺍﻝﺨﺎﺹ ﺒﺈﻨﺠﻠﺘﺭﺍ ﻭﻓﺭﻨﺴﺎ"‬
‫"ﻤﻠﻑ ﻭﺜﺎﺌﻕ ﻓﻠﺴﻁﻴﻥ ﻤﻥ ﻋﺎﻡ ‪ ٦٣٧‬ﺇﻝﻰ ﻋﺎﻡ ‪ ،١٩٤٩‬ﻭﺯﺍﺭﺓ ﺍﻹﺭﺸﺎﺩ ﺍﻝﻘﻭﻤﻲ‪ ،‬ﺝ ‪ ،١‬ﺹ ‪"١٩٧ -١٩٣‬‬
‫ﺍﻝﻤﺎﺩﺓ ﺍﻝﺘﺎﺴﻌﺔ‪:‬‬
‫ﻤﻥ ﺍﻝﻤﺘﻔﻕ ﻋﻠﻴﻪ ﺃﻥ ﺍﻝﺤﻜﻭﻤﺔ ﺍﻝﻔﺭﻨﺴﻴﺔ ﻻ ﺘﺠﺭﻯ ﻤﻔﺎﻭﻀﺔ ﻓﻲ ﺃﻯ ﻭﻗﺕ ﻜﺎﻥ ﻝﻠﺘﻨﺎﺯل ﻋﻥ ﺤﻘﻭﻗﻬـﺎ‪ ،‬ﻭﻻ ﺘﻌﻁـﻰ‬
‫ﻤﺎﻝﻬﺎ ﻤﻥ ﺍﻝﺤﻘﻭﻕ ﻓﻲ ﺍﻝﻤﻨﻁﻘﺔ ﺍﻝﺯﺭﻗﺎﺀ ﻝﺩﻭﻝﺔ ﺃﺨﺭﻯ ﺍﻻ ﻝﻠﺩﻭﻝﺔ ﺃﻭ ﺤﻠﻑ ﺍﻝﺩﻭل ﺍﻝﻌﺭﺒﻴﺔ ﺒﺩﻭﻥ ﺃﻥ ﺘﻭﺍﻓﻕ ﻋﻠﻰ ﺫﻝﻙ‬
‫ﺴﻠﻔﺎ ﺤﻜﻭﻤﺔ ﺠﻼﻝﺔ ﺍﻝﻤﻠﻙ ﺍﻝﺘﻰ ﺘﺘﻌﻬﺩ ﻝﻠﺤﻜﻭﻤﺔ ﺍﻝﻔﺭﻨﺴﻴﺔ ﺒﻤﺜل ﻫﺫﺍ ﻓﻴﻤﺎ ﻴﺘﻌﻠﻕ ﺒﺎﻝﻤﻨﻁﻘﺔ ﺍﻝﺤﻤﺭﺍﺀ‪.‬‬
‫ﺍﻝﻤﺎﺩﺓ ﺍﻝﻌﺎﺸﺭﺓ‪:‬‬
‫ﺘﺘﻔﻕ ﺍﻝﺤﻜﻭﻤﺘﺎﻥ ﺍﻻﻨﺠﻠﻴﺯﻴﺔ ﻭﺍﻝﻔﺭﻨﺴﻴﺔ ﺒﺼﻔﺘﻬﻤﺎ ﺤﺎﻤﻴﺘﻴﻥ ﻝﻠﺩﻭﻝﺔ ﺍﻝﻌﺭﺒﻴﺔ ﻋﻠﻰ ﺃﻥ ﻻ ﺘﻤﺘﻠﻜﺎﻥ ﻭﻻ ﺘﺴﻤﺤﺎﻥ ﻝﺩﻭﻝﺔ‬
‫ﺜﺎﻝﺜﺔ ﺃﻥ ﺘﻤﺘﻠﻙ ﺃﻗﻁﺎﺭﺍ ﻓﻰ ﺸﺒﻪ ﺠﺯﻴﺭﺓ ﺍﻝﻌﺭﺏ‪ ،‬ﺃﻭ ﺘﻨﺸﺊ ﻗﺎﻋﺩﺓ ﺒﺤﺭﻴﺔ ﻓﻰ ﺍﻝﺠﺯﺍﺌﺭ ﻋﻠﻰ ﺴﺎﺤل ﺍﻝﺒﺤﺭ ﺍﻻﺒـﻴﺽ‬
‫ﺍﻝﺸﺭﻗﻰ ﻋﻠﻰ ﺃﻥ ﻫﺫﺍ ﻻ ﻴﻤﻨﻊ ﺘﺼﺤﻴﺤﺎ ﻓﻲ ﺤﺩﻭﺩ ﻋﺩﻥ‪ ،‬ﻗﺩ ﻴﺼﺒﺢ ﻀﺭﻭﺭﻴﺎ ﻝﺴﺒﺏ ﻋﺩﺍﺀ ﺍﻝﺘﺭﻙ ﺍﻷﺨﻴﺭ‪.‬‬
‫ﺍﻝﻤﺎﺩﺓ ﺍﻝﺤﺎﺩﻴﺔ ﻋﺸﺭﺓ‪:‬‬
‫ﺘﺴﺘﻤﺭ ﺍﻝﻤﻔﺎﻭﻀﺎﺕ ﻤﻊ ﺍﻝﻌﺭﺏ ﺒﺎﺴﻡ ﺍﻝﺤﻜﻭﻤﺘﻴﻥ ﺒﺎﻝﻁﺭﻕ ﺍﻝﺴﺎﺒﻘﺔ ﻨﻔﺴﻬﺎ ﻝﺘﻌﻴﻴﻥ ﺤﺩﻭﺩ ﺍﻝﺩﻭﻝﺔ ﺃﻭ ﺤﻠـﻑ ﺍﻝـﺩﻭل‬
‫ﺍﻝﻌﺭﺒﻴﺔ‪.‬‬
‫ﺍﻝﻤﺎﺩﺓ ﺍﻝﺜﺎﻨﻴﺔ ﻋﺸﺭﺓ‪:‬‬
‫ﻤﻥ ﺍﻝﻤﺘﻔﻕ ﻋﻠﻴﻪ ﻋﺩﺍ ﻤﺎ ﺫﻜﺭ ﺃﻥ ﺘﻨﻅﺭ ﺍﻝﺤﻜﻭﻤﺘﺎﻥ ﻓﻰ ﺍﻝﻭﺴﺎﺌل ﺍﻝﻼﺯﻤﺔ ﻝﻤﺭﺍﻗﺒﺔ ﺠﻠﺏ ﺍﻝﺴﻼﺡ ﺇﻝﻰ ﺍﻝﺒﻼﺩ ﺍﻝﻌﺭﺒﻴﺔ‪،‬‬
‫)‪ (١‬ﻤﻌﺎﻫﺩﺓ ﺴﺎﻴﻜﺱ ‪ -‬ﺒﻴﻜﻭﻫﻰ ﺍﻝﺠﺯﺀ ﺍﻝﺨﺎﺹ ﺍﻝﺘﻨﻔﻴﺫﻯ ﻝﻤﻌﺎﻫﺩﺓ ﺒﻁﺭﺴﺒﺭﺡ ﺍﻝﺘﻰ ﻋﻘﺩﺕ ﺒﻴﻥ ﺒﺭﻴﻁﺎﻨﻴﺎ ﻭﻓﺭﻨـﺴﺎ‬
‫ﻭﺭﻭﺴﻴﺎ ﺍﻝﻘﻴﺼﺭﻴﺔ ﺨﻼل ﻤﺎﺭﺱ ﺴﻨﺔ ‪ ١٩١٦‬ﻭﻗﺴﻤﺕ ﻓﻴﻬﺎ ﺃﻤﻼﻙ ﺍﻻﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﺍﻝﻌﺜﻤﺎﻨﻴﺔ ﺍﻝﺘﺭﻜﻴﺔ ﻭﻜﺎﻨﺕ ﺃﻫـﻡ‬
‫ﻤﺒﺎﺩﺉ ﻫﺫﻩ ﺍﻝﻤﻌﺎﻫﺩﺓ ﻫﻰ‪:‬‬
‫‪ - ١‬ﺘﻤﻨﺢ ﺭﻭﺴﻴﺎ ﺍﻝﻭﻻﻴﺎﺕ ﺍﻝﺘﺭﻜﻴﺔ ﺍﻝﺸﻤﺎﻝﻴﺔ ﻭﺍﻝﺸﺭﻗﻴﺔ‪.‬‬

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‫ﺍﻝﺩﻭﻝﺔ ﻋﻠﻰ ﻜﺎﻤل ﺍﻝﺘﺭﺍﺏ ﺍﻝﻌﺭﺍﻗﻲ ﺍﻝﻤﺤﺩﺩ ﻤﻥ ﻗﺒل ﺍﻻﺘﻔﺎﻗﻴﺔ ﺍﻝﻤﺸﺅﻭﻤﺔ‪ ،‬ﺒـل ﻗﻭﺍﻋـﺩ‬
‫ﺍﻝﺸﺭﻉ ﺘﺭﺸﺩ ﺇﻝﻰ ﺍﻝﻌﻤل ﺒﺎﻝﻤﻤﻜﻥ ﻭﺍﻝﻤﺘﺎﺡ ﻓﻲ ﺴﺎﺌﺭ ﺃﻤﻭﺭ ﺍﻝـﺸﺭﻴﻌﺔ ﻭﻓﻘـﺎ ﻝﻠﻘﺎﻋـﺩﺓ‬
‫ﺍﻝﻔﻘﻬﻴﺔ " ﻻ ﺘﻜﻠﻴﻑ ﺇﻻ ﺒﺎﻝﻤﺴﺘﻁﺎﻉ " ‪ ،‬ﻭﻤﻥ ﺜﻡ ﻴﻤﻜﻥ ﺍﺴﺘﻜﻤﺎل ﺍﻷﻤﺭ _ ﺒﺒﺴﻁ ﻨﻔـﻭﺫ‬
‫ﺍﻝﺩﻭﻝﺔ ﻭﺴﻠﻁﺎﻨﻬﺎ _ ﻓﻲ ﺒﺎﻗﻲ ﻤﻨﺎﻁﻕ ﺍﻝﻌﺭﺍﻕ ﺒﻌﺩ ﺘﻬﻴﺊ ﺍﻝﻅﺭﻭﻑ ﻭﺘﻤﺎﻤﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﻜﺎﻨﺕ‬
‫ﺍﻝﻌﺭﺍﻕ ﻗﺩ ﺍﺤﺘﻠﺕ ﻤﻥ ﻗﺒل ﻗﻭﺍﺕ ﻏﺎﺯﻴﺔ ﺤﺎﻗﺩﺓ‪ ،‬ﻓﻬﻲ ﻝﻡ ﺘﺴﺘﻁﻊ ﺃﻥ ﺘﺴﻴﻁﺭ ﻋﻠﻰ ﻜﺎﻤل‬
‫ﺍﻝﻌﺭﺍﻕ ﺒﻔﻀل ﺍﷲ ‪ ،‬ﻭﺒﺴﺒﺏ ﺍﻝﺠﻬﺩ ﺍﻝﻤﺒﺎﺭﻙ ﺍﻝﺫﻱ ﺒﺫﻝﻪ ﺃﺒﻨﺎﺀ ﺍﻝﺠﻬـﺎﺩ ﺍﺴـﺘﻁﺎﻋﻭﺍ ﺃﻥ‬
‫ﻴﺯﻴﻠﻭﺍ ﺴﻴﻁﺭﺓ ﺍﻝﻌﺩﻭ ﻭﻨﻔﻭﺫﻩ ﻋﻥ ﻜﺜﻴﺭ ﻤﻥ ﺍﻝﻤﻨﺎﻁﻕ‪ ،‬ﻭﺃﺼﺒﺢ ﺍﻝﻌﺩﻭ ﻓﻲ ﺃﻏﻠﺏ ﺃﺤﻴﺎﻨﻪ‬
‫ﻤﻨﻜﺴﺭﹰﺍ ﻤﺩﺤﻭﺭﹰﺍ ﻓﻲ ﻗﻭﺍﻋﺩﻩ ﺍﻝﺼﺤﺭﺍﻭﻴﺔ ﺍﻝﺒﻌﻴﺩﺓ‪ ،‬ﻭﻝﺭﺒﻤﺎ ﺤﺎﻭل ﺇﺜﺒﺎﺕ ﺍﻝﻭﺠﻭﺩ ﺒﺘﻨﻔﻴﺫ‬
‫ﺍﻝﻁﻠﻌﺎﺕ ﺍﻝﺠﻭﻴﺔ ﺃﻭ ﺒﺎﻝﻘﻴﺎﻡ ﺒﺒﻌﺽ ﺍﻝﻤﺩﺍﻫﻤﺎﺕ ﺍﻝﻠﻴﻠﻴﺔ‪ ،‬ﻭﻫﻭ ﻤﺎ ﻻ ﻴﺴﺘﺤﻴل ﺇﻤﻜﺎﻨﻪ ﻓـﻲ‬
‫ﺃﻱ ﺒﻘﻌﺔ ﻤﻥ ﺍﻷﺭﺽ‪ ،‬ﺤﺘﻰ ﻤﺩﻴﻨﺔ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺍﻝﺘﻲ ﻜﺎﻨﺕ ﺘﺘﻌـﺭﺽ‬
‫ﻝﻠﻐﺯﻭ ﻭﻝﻬﺠﻤﺎﺕ ﻝﻴﻠﻴﺔ ﻤﻥ ﺴﺭﺍﻴﺎ ﺍﻝﻌﺩﻭ‪ ،‬ﻓﺤﺎﺼل ﺍﻷﻤﺭ ﺃﻥ ﺍﻷﺭﺽ ﻓﻲ ﺤﻴﺯ ﻜﺒﻴـﺭ‬
‫ﻤﻨﻬﺎ ﻗﺩ ﻋﺎﺩﺕ ﻷﺼﺤﺎﺒﻬﺎ‪ ،‬ﻭﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻝﻤﻨﺸﻭﺩﺓ ﺇﻨﻤﺎ ﺘﻘﺎﻡ ﻋﻠﻰ ﺍﻝﻤﻨﺎﻁﻕ ﺍﻝﺘﻲ‬
‫ﺘﻘﻊ ﺘﺤﺕ ﺴﻴﻁﺭﺓ ﻜﺎﻤﻠﺔ ﻝﻠﻤﺠﺎﻫﺩﻴﻥ ﺃﻭ ﺸﺒﻪ ﻜﺎﻤﻠﺔ‪ ،‬ﻭﻤﻥ ﺠﻬﺔ ﺃﺨﺭﻯ ﺃﻭﻀـﺤﻨﺎ ﻓـﻲ‬
‫ﺤﺩﻴﺜﻨﺎ ﻋﻥ ﺍﻝﺩﻭﺍﻋﻲ ﺍﻝﺴﻴﺎﺴﻴﺔ‪ ،‬ﺃﻥ ﺨﻁﻭﺓ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻫﻲ ﻤﻥ ﻗﺒﻴل ﺍﻝﻤﻭﺍﺠﻬـﺔ‬
‫ﺍﻝﺴﻴﺎﺴﻴﺔ ﺍﻝﻤﺤﺭﺠﺔ ﻝﻠﻌﺩﻭ‪ ،‬ﺒﻌﺩ ﺴﻨﻭﺍﺕ ﻤﻥ ﺍﻝﺤﻤﻠﺔ ﻋﻠﻰ ﺍﻹﺴﻼﻡ‪ ،‬ﻭﺇﻋـﻼﻥ ﺍﻝﺩﻭﻝـﺔ‬
‫ﺴﻴﻜﻠﻑ ﺍﻝﻌﺩﻭ ﺨﺴﺎﺭﺓ ﺴﻴﺎﺴﻴﺔ ﺒﺎﻫﻅﺔ‪ ،‬ﻭﺫﻝﻙ ﺃﺩﻋﻰ ﻝﺘﻘﻬﻘﺭ ﻤﺴﻴﺭﺘﻪ ﺍﻝﻌﺴﻜﺭﻴﺔ ﻋﻠـﻰ‬
‫ﺃﺭﺽ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﻭﺍﻨﻜﺴﺎﺭ ﺸﻭﻜﺘﻪ ﺒﺈﺫﻥ ﺍﷲ‪ ،‬ﻭﻫﻭ ﻤﺎ ﻴﻤﻜﻥ ﺃﻥ ﻴﻌﺠل ﻤﻥ ﺨﺭﻭﺠﻪ ﻤـﻥ‬
‫ﻫﺫﻩ ﺍﻷﺭﺽ ﺍﻝﻁﻴﺒﺔ‪ ،‬ﺒﻤﻜﺎﺴﺏ ﺠﻬﺎﺩﻴﺔ ﻭﺇﺴﻼﻤﻴﺔ ﻋﻅﻴﻤﺔ ﻭﺴﻴﻜﻭﻥ ﻤﻭﻗﻔﻪ ﻭﺍﻝﺤﺎﻝﺔ ﻫﺫﺍ‬
‫ﻤﺤﺼﻭﺭﹰﺍ ﺘﺤﺕ ﻀﻐﻁ ﺍﻝﺩﻭﻝﺔ ﻭﺴﻴﺎﺴﺘﻬﺎ ﺍﻝﻌﺴﻜﺭﻴﺔ‪ ،‬ﻭﻝﻭ ﻓﺭﺽ ﺘﺄﺨﻴﺭ ﻗﻴﺎﻡ ﺍﻝﺩﻭﻝـﺔ‪،‬‬

‫‪ - ٢‬ﺘﻤﻨﺢ ﺒﺭﻴﻁﺎﻨﻴﺎ ﻭﻓﺭﻨﺴﺎ ﺍﻝﻭﻻﻴﺎﺕ ﺍﻝﻌﺭﺒﻴﺔ ﻓﻲ ﺍﻻﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﺍﻝﺘﺭﻜﻴﺔ )ﻤﻭﻀﻭﻉ ﻤﻌﺎﻫﺩﺓ ﺤﺴﻴﻥ ‪ -‬ﻤﻜﻤﺎﻫﻭﻥ(‪.‬‬
‫‪ - ٣‬ﺩﻭﻴل ﺍﻻﻤﺎﻜﻥ ﺍﻝﻤﻘﺩﺴﺔ ﻓﻰ ﻓﻠﺴﻁﻴﻥ ﻭﺘﺄﻤﻴﻥ ﺤﺭﻴﺔ ﺍﻝﺤﺞ ﺍﻝﻴﻬﺎ ﻭﺘﺴﻬﻴل ﺴﺎﺌﺭ ﺍﻝﺴﺒل ﺍﻝﻼﺯﻤﺔ ﻝﻠﻭﺼﻭل ﺇﻝﻴﻬـﺎ‬
‫ﻭﺤﻤﺎﻴﺔ ﺍﻝﺤﺠﺎﺡ ﻤﻥ ﻜل ﺍﻋﺘﺩﺍﺀ‪.‬‬
‫ﺍﻝﻤﻭﻗﻌﻴﻥ‬
‫ﺍﻨﺠﻠﺘﺭﺍ ﻭﻓﺭﻨﺴﺎ ﻭﺍﻻﺘﺤﺎﺩ ﺍﻝﺴﻭﻓﻴﺘﻲ ﺴﺎﺒﻘﺎ‬
‫ﺍﻝﺩﻭل ﺍﻷﻋﻀﺎﺀ‬
‫ﺍﻨﺠﻠﺘﺭﺍ ﻭﻓﺭﻨﺴﺎ‬
‫ﻋﻥ ﻭﻜﺎﻝﺔ ﺍﻷﺨﺒﺎﺭ ﺍﻹﺴﻼﻤﻴﺔ ﻨﺒﺎ‬
‫‪http://alnoha.com/read/saykspeko.htm‬‬

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‫ﻓﺴﻴﻜﻭﻥ ﺫﻝﻙ ﻤﺴﺎﺤﺔ ﺯﺍﺌﺩﺓ ﻤﻥ ﺍﻝﻭﻗﺕ ﻴﺴﺘﺨﺩﻤﻬﺎ ﺍﻝﺼﻠﻴﺒﻴﻭﻥ ﻓﻲ ﺭﺴﻡ ﺍﻝﺨﻁﻁ ﻭﺘﺩﺒﻴﺭ‬
‫ﺍﻷﻤﻭﺭ ﻭﺘﺴﻴﻴﺭﻫﺎ ﻭﻓﻕ ﺭﺍﺤﺘﻬﻡ ﻭﻤﺎ ﻴﻨﺎﺴﺏ ﻤﺼﻠﺤﺘﻬﻡ ﻭﺴﻴﻜﻭﻥ ﻓﻲ ﺍﻋﺘﺒـﺎﺭﻫﻡ ﻓـﻲ‬
‫ﺍﻝﻤﻘﺎﻡ ﺍﻷﻭل ﺍﻝﻜﻴﺩ ﻭﺍﻝﺤﻔﺭ ﻻﺤﺘﻤﺎل ﻗﻴﺎﻡ ﺩﻭﻝﺔ ﺇﺴﻼﻤﻴﺔ ﺒﻌﺩ ﺨﺭﻭﺠﻬﻡ‪ ،‬ﺃﻱ ﺃﻨﻬـﻡ ﻝـﻥ‬
‫ﻴﺨﺭﺠﻭﺍ ﻗﺒل ﺃﻥ ﻴﺤﻜﻤﻭﺍ ﻤﺅﺍﻤﺭﺓ ﺘﺫﻫﺏ ﺒﺜﻤﺎﺭ ﺃﻱ ﺤﺼﺎﺩ ﺇﺴﻼﻤﻲ ﻤﺒﺎﺭﻙ‪ ،‬ﻭﺍﻨﺘﻅﺎﺭﻨﺎ‬
‫ﺇﻝﻰ ﺫﻝﻙ ﺍﻝﺤﻴﻥ ﺴﻴﻌﻁﻲ ﺍﻝﻔﺭﺼﺔ ﻝﻠﻌﺩﻭ ﺃﻥ ﻴﺨﻁﻁ ﻭﻴﺩﺒﺭ ﺒﺭﺍﺤﺔ ﻭﻫﺩﻭﺀ‪ ،‬ﻭﻫـﺫﺍ ﻤـﺎ‬
‫ﻓﻭﺘﺘﻪ ﺍﻝﺩﻭﻝﺔ ﺍﻝﻤﻌﻠﻨﺔ ﻓﻲ ﻫﺫﺍ ﺍﻝﺸﻬﺭ ﺍﻝﻜﺭﻴﻡ ﺘﻤﻡ ﺍﷲ ﺒﻨﻴﺎﻨﻬﺎ ﻭﻭﻁﺩ ﺃﺭﻜﺎﻨﻬﺎ ﺒﻘﻭﺘﻪ ﺁﻤﻴﻥ‪،‬‬
‫ﻭﻫﺫﻩ ﺍﻝﺸﺒﻬﺔ ﻋﺎﺌﺩﺓ ﺇﻝﻰ ﺸﺒﻬﺔ ﻜﻭﻥ ﺍﻝﺩﺍﺭ ﺩﺍﺭ ﺤﺭﺏ ﻭﻗﺘﺎل ﻭﻻ ﻴﻤﻜـﻥ ﻤـﻊ ﺫﻝـﻙ‬
‫ﺘﻨﺼﻴﺏ ﺇﻤﺎﻡ ﻭﺩﻋﻭﺓ ﺍﻝﻨﺎﺱ ﺇﻝﻰ ﺒﻴﻌﺘﻪ‪ .‬ﻭﻝﻤﺯﻴﺩ ﺍﻝﺒﻴﺎﻥ ﻴﻘﺎل ﺒﺄﻥ ﺍﺸﺘﺭﺍﻁ ﻜﻭﻥ ﺍﻝـﺩﺍﺭ‬
‫ﻥ‬
‫ﺸ ﹶﺔ َﺃ ‪‬‬
‫ﺩﺍﺭ ﺇﺴﻼﻡ ﻭﺘﻤﻜﻥ ﻭﻋﺩﻡ ﻭﺠﻭﺩ ﻤﺤﺘل ﺸﺭﻁ ﻴﺤﺘﺎﺝ ﻗﺎﺌﻠﻪ ﺇﻝﻰ ﺩﻝﻴل ﻓﻌ‪‬ـﻥ‪ ‬ﻋ‪‬ﺎﺌِـ ﹶ‬
‫ﻙ‬
‫ﻕ ﹶﻓﻘﹶﺎﹶﻝﺕﹾ ﹶﻝﻬ‪‬ﺎ ِﺇﻥ‪ ‬ﺸﹶـﺎ ‪‬ﺀ َﺃﻫ‪‬ﻠﹸـ ِ‬
‫ﻋﻠﹶﻰ ِﺘﺴ‪ِ ‬ﻊ َﺃﻭ‪‬ﺍ ٍ‬
‫ﻰ ‪‬ﻤﻜﹶﺎ ﹶﺘ ‪‬ﺒﺔﹲ ﹶﻗﺩ‪ ‬ﻜﹶﺎ ﹶﺘ ‪‬ﺒﻬ‪‬ﺎ َﺃﻫ‪‬ﹸﻠﻬ‪‬ﺎ ‪‬‬
‫‪‬ﺒﺭِﻴ ‪‬ﺭ ﹶﺓ َﺃ ﹶﺘﺘﹾﻬ‪‬ﺎ ‪‬ﻭ ِﻫ ‪‬‬
‫ﻻ َﺃﻥ‪‬‬
‫ﻙ ﹶﻝ ‪‬ﻬﻡ‪ ‬ﻭَﺃﺒ‪‬ـﻭ‪‬ﺍ ِﺇ ﱠ‬
‫ﻻ ‪‬ﺀ ﻝِﻰ‪ .‬ﹶﻓ َﺄ ﹶﺘﺕﹾ َﺃﻫ‪‬ﹶﻠﻬ‪‬ﺎ ﹶﻓ ﹶﺫ ﹶﻜ ‪‬ﺭﺕﹾ ﹶﺫِﻝ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻭ ﹶ‬
‫ﺤ ‪‬ﺩ ﹰﺓ ‪‬ﻭﻜﹶﺎ ‪‬‬
‫ﻋ ‪‬ﺩ ﹰﺓ ﻭ‪‬ﺍ ِ‬
‫ﻋ ‪‬ﺩﺩ‪‬ﹸﺘﻬ‪‬ﺎ ﹶﻝ ‪‬ﻬﻡ‪ ‬‬
‫‪‬‬
‫ل » ﺍﻓﹾ ‪‬ﻌﻠِﻰ «‪.‬‬
‫ﻰ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﹶﻓﻘﹶﺎ َ‬
‫ﺸ ﹸﺔ ﻝِﻠﱠﻨ ِﺒ ‪‬‬
‫ﻻ ‪‬ﺀ ﹶﻝ ‪‬ﻬﻡ‪ ‬ﹶﻓ ﹶﺫ ﹶﻜ ‪‬ﺭﺘﹾ ‪‬ﻪ ﻋ‪‬ﺎ ِﺌ ﹶ‬
‫‪‬ﻴﺸﹾ ﹶﺘ ِﺭﻁﹸﻭﺍ ﺍﻝﹾ ‪‬ﻭ ﹶ‬
‫ل‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﻗﹶـﺎ َ‬
‫ﺤ ِﻤ ‪‬ﺩ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻭَﺃﺜﹾﻨﹶﻰ ‪‬‬
‫ﺱ ﹶﻓ ‪‬‬
‫ﺏ ﺍﻝﻨﱠﺎ ‪‬‬
‫ﻁ ‪‬‬
‫ﺨﹶ‬
‫ﻰ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻓﹶ ﹶ‬
‫ﺕ ﹶﻓﻘﹶﺎ ‪‬ﻡ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﹶﻓ ﹶﻔ ‪‬ﻌﻠﹾ ﹸ‬
‫ﺱ‬
‫ﻁ ﻝﹶـﻴ‪ ‬‬
‫ﺸﺭ‪ٍ ‬‬
‫ل ﹶ‬
‫ل ‪ -‬ﹸﻜ ﱡ‬
‫ﺏ ﺍﻝﱠﻠ ِﻪ ‪ -‬ﻗﹶﺎ َ‬
‫ﺴﺕﹾ ﻓِﻰ ِﻜﺘﹶﺎ ِ‬
‫ﺸﺭ‪‬ﻭﻁ ﹰﺎ ﹶﻝﻴ‪ ‬‬
‫ﻥ ﹸ‬
‫ل ‪‬ﻴﺸﹾ ﹶﺘ ِﺭﻁﹸﻭ ‪‬‬
‫ل ِﺭﺠ‪‬ﺎ ٍ‬
‫» ﻤ‪‬ﺎ ﺒ‪‬ﺎ ُ‬
‫ﻕ «ﺃﺨﺭﺠﻪ‬
‫ﻻ ‪‬ﺀ ِﻝ ‪‬ﻤﻥ‪َ ‬ﺃﻋ‪ ‬ﹶﺘ ﹶ‬
‫ﻕ ﻭ‪‬ﺍﻝﹾ ‪‬ﻭ ﹶ‬
‫ﻁ ‪‬ﻪ َﺃﻭ‪ ‬ﹶﺜ ﹸ‬
‫ﺸﺭ‪ ‬ﹸ‬
‫ﻕ ‪‬ﻭ ﹶ‬
‫ﺤﱡ‬
‫ﺏ ﺍﻝﱠﻠ ِﻪ َﺃ ‪‬‬
‫ﻁلٌ ِﻜﺘﹶﺎ ‪‬‬
‫ﺏ ﺍﻝﻠﱠ ِﻪ ﹶﻓ ‪‬ﻬ ‪‬ﻭ ﺒ‪‬ﺎ ِ‬
‫ﻓِﻰ ِﻜﺘﹶﺎ ِ‬
‫ﺃﺤﻤﺩ ﺒﺭﻗﻡ)‪ (٢٦٥٣٦‬ﻭﻫﻭ ﺼﺤﻴﺢ‬
‫ﻭﺒﻌﺽ ﺍﻝﻤﻌﺘﺭﻀﻴﻥ ﺫﻜﺭ ﺍﻝﺤﺭﻴﺔ ﺜﻡ ﻓﺴﺭﻫﺎ ﺒﻜﻭﻥ ﺍﻝﺩﺍﺭ ﺩﺍﺭ ﺤﺭﺏ ﻤﻤﺎ ﻴﺸﻌﺭ ﺒـﺄﻥ‬
‫ﺍﻝﻤﻌﺎﺭﺽ ﻴﻬﺭﻑ ﺒﻤﺎ ﻻ ﻴﻌﺭﻑ ﻭﻴﺘﺤﺫﻝﻕ ﺒﻤﺎ ﻻ ﻴﺠﻴﺩ ﻭﻻ ﻨﻌﻠﻡ ﻤﻥ ﺃﻴﻥ ﺠﺎﺀ ﺒﺎﺸﺘﺭﺍﻁ‬
‫ﻋﺩﻡ ﻭﺠﻭﺩ ﺍﻝﻌﺩﻭ ﻓﻲ ﺍﻝﺩﺍﺭ ﻝﺘﻨﺼﻴﺏ ﺍﻹﻤﺎﻡ ﻭ ﺇﻗﺎﻤﺔ ﺍﻝﺨﻼﻓـﺔ }‪ ٠٠٠٠‬ﻗﹸـلْ ﻫ‪‬ـﺎﺘﹸﻭﺍﹾ‬
‫ﻥ{ )‪ (١١١‬ﺴﻭﺭﺓ ﺍﻝﺒﻘﺭﺓ( ‪ ،‬ﺒل ﻋﻤل ﺍﻝﻤﺴﻠﻤﻴﻥ ﻋﻠـﻰ ﻋـﺩﻡ‬
‫‪‬ﺒﺭ‪‬ﻫ‪‬ﺎ ﹶﻨ ﹸﻜﻡ‪ ‬ﺇِﻥ ﻜﹸﻨﹸﺘﻡ‪ ‬ﺼ‪‬ﺎ ِﺩﻗِﻴ ‪‬‬
‫ﺍﻤﺘﻨﺎﻉ ﺇﻗﺎﻤﺔ ﺍﻝﺨﻼﻓﺔ ﻭﻝﻭ ﻜﺎﻥ ﺫﻝﻙ ﻗﺒل ﺘﻤﺎﻡ ﺍﻝﺸﻭﻜﺔ ﻭ ﺍﻝﻤﻨﻌﺔ ﺜﻡ ﺇﻥ ﺍﻝﺸﻭﻜﺔ ﺘﺤﺼل‬
‫ﺸﻴﺌ ﹰﺎ ﻓﺸﻴﺌ ﹰﺎ ﻜﻤﺎ ﻝﻡ ﻴﻨﻘل ﻋﻥ ﺃﺤﺩ ﻤﻥ ﻋﻠﻤﺎﺀ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺇﺒﻁﺎل ﺇﻤﺎﻤﺔ ﺍﻹﻤـﺎﻡ ﻝـﻀﻌﻑ‬
‫ﺍﻋﺘﻭﺭ ﺍﻝﺸﻭﻜﺔ ﻭ ﺍﻝﻤﻨﻌﺔ ﻭ ﺍﻝﺸﻭﺍﻫﺩ ﻋﻠﻰ ﺫﻝﻙ ﻜﺜﻴﺭﺓ‪.‬‬
‫ﻭﻝﺫﺍ ﻓﺈﻥ ﻭﺠﻭﺩ ﺍﻝﻤﺤﺘل ﻭﻭﺠﻭﺩ ﻁﺎﺌﻔﺔ ﻤﺠﺎﻫﺩﺓ ﺘﻐﺎﻝﺒﻪ ﻭﺘﻘﺎﺘﻠﻪ ﻤﻤﺎ ﻴﺅﻜـﺩ ﺘﻨـﺼﻴﺏ‬
‫ﺍﻹﻤﺎﻡ ﻭﻴﻭﺠﺏ ﻋﻠﻰ ﻜل ﻁﺎﺌﻔﺔ ﻤﻘﺎﺘﻠﺔ ﻤﺒﺎﻴﻌﺘﻪ ﻭﻴﺘﺄﻜﺩ ﺫﻝﻙ ﺇﺫﺍ ﺒﺎﻴﻊ ﻤـﻥ ﺘﺤﻘـﻕ ﺒـﻪ‬
‫ﺍﻝﺸﻭﻜﺔ ﻭ ﺍﻝﻘﻭﺓ ﻤﻥ ﺍﻝﻤﻘﺎﺘﻠﻴﻥ ﻭﺸﻴﻭﺥ ﺍﻝﻌﺸﺎﺌﺭ ﻤﻊ ﻭﺠﻭﺩ ﺍﻝﻤﻨﻌﺔ ﻭ ﺍﻝﺘﻤﻜﻴﻥ ﻝﺸﺭﻉ ﺍﷲ‬

‫‪١٣١‬‬
‫ﻓﻲ ﺒﻌﺽ ﺍﻝﻤﻭﺍﻀﻊ ﻭﺃﻁﺭ ﺍﻝﻨﺎﺱ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻝﺤﻕ‪ ،‬ﺜﻡ ﺇﻥ ﺘﻨﺯﻝﻨﺎ ﻭﻗﻠﻨﺎ ﺒﺄﻥ ﺍﻝـﺩﺍﺭ ﺩﺍﺭ‬
‫ﺤﺭﺏ ﻭﻻ ﺘﻭﺠﺩ ﺩﺍﺭ ﺘﻤﻜﻥ ﺍﻻﻨﺤﻴﺎﺯ ﺇﻝﻴﻬﺎ ﻓﻬل ﻴﻌﻨﻲ ﻫﺫﺍ ﺘﺭﻙ ﺸﺭﻉ ﺍﷲ ﻤﻊ ﻭﺠـﻭﺩ‬
‫ﺍﻝﻘﻭﺓ ﻭ ﺍﻝﻤﻨﻌﺔ ﻭ ﺍﻝﺸﻭﻜﺔ‪ .‬ﺜﻡ ﺇﻥ ﻤﺴﺎﺌل ﺍﻝﺩﺍﺭ ﺍﺨﺘﻠﻑ ﻓﻴﻬﺎ ﺃﺭﺒﺎﺏ ﺍﻝﻤﺫﺍﻫﺏ ﺍﻝﻔﻘﻬﻴـﺔ‬
‫ﻤﻥ ﺠﻬﺔ ﺇﻗﺎﻤﺔ ﺍﻝﺤﺩﻭﺩ ﻓﻲ ﺩﺍﺭ ﺍﻝﺤﺭﺏ ﻭﺘﺒﺎﻴﻥ ﺍﻷﺤﻜﺎﻡ ﺒﻴﻨﻬﺎ ﻭﺒﻴﻥ ﺩﺍﺭ ﺍﻹﺴﻼﻡ ﻓﻜﻴﻑ‬
‫ﺒﺎﻹﻤﺎﻤﺔ ﺍﻝﺘﻲ ﻫﻲ ﻓﺭﺽ ﻋﻠﻰ ﺍﻷﻤﺔ ﻭﺒﺎﻝﺠﻤﺎﻋﺔ ﺍﻝﺘﻲ ﻴﻜﻭﻥ ﻓﻴﻬﺎ ﺇﻗﺎﻤﺔ ﺤﺩﻭﺩ ﺍﷲ ﺃﺘـﻡ‬
‫ﻭ ﺸﺭﻋﻪ ﺒﻬﺎ ﺃﻗﻭﻡ‪،‬‬
‫ﺠﺎﺀ ﻓﻲ ﺘﺨﺭﻴﺞ ﺍﻝﻔﺭﻭﻉ ﻋﻠﻰ ﺍﻷﺼﻭل‪:‬‬
‫" ﻤﺴﺎﺌل ﺍﺨﺘﻼﻑ ﺍﻝﺩﺍﺭﻴﻥ ‪ ،‬ﻭﺍﺨﺘﻼﻑ ﺍﻝﺩﺍﺭﻴﻥ ﺃﻋﻨﻲ ﺩﺍﺭ ﺍﻹﺴﻼﻡ ﻭﺩﺍﺭ ﺍﻝﺤـﺭﺏ ﻻ‬
‫ﻴﻭﺠﺏ ﺘﺒﺎﻴﻥ ﺍﻷﺤﻜﺎﻡ ﻋﻨﺩ ﺍﻝﺸﺎﻓﻌﻲ ‪ -‬ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻭﺍﺤﺘﺞ ﻓﻲ ﺫﻝﻙ ﺒﺄﻥ ﺍﻝﺩﻭﺭ ﻭ‬
‫ﺍﻷﻤﺎﻜﻥ ﻭ ﺍﻝﺭﺒﺎﻉ ﻻ ﺤﻜﻡ ﻝﻬﺎ ﻝﺩﺍﺭ ﺍﻝﺒﻐﻲ ﻭﺩﺍﺭ ﺍﻝﺤﺭﺏ ﻭ ﺇﻨﻤـﺎ ﺍﻝﺤﻜـﻡ ﷲ ﺘﻌـﺎﻝﻰ‬
‫ﻭﺩﻋﻭﺓ ﺍﻹﺴﻼﻡ ﻋﺎﻤﺔ ﻋﻠﻰ ﺍﻝﻜﺎﻓﺭ ﺴﻭﺍﺀ ﺃﻥ ﻜﺎﻥ ﻓﻲ ﺃﻤﺎﻜﻨﻬﻡ ﺃﻭ ﻓﻲ ﻏﻴﺭﻫﺎ‪ ،‬ﻭﻗﺎل ﺃﺒﻭ‬
‫ﺤﻨﻴﻔﺔ ‪-‬ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﺍﻝﺩﺍﺭﻴﻥ ﻴﻭﺠﺏ ﺘﺒﺎﻴﻥ ﺍﻷﺤﻜﺎﻡ ﻭﺍﺤﺘﺞ ﻓﻲ ﺫﻝﻙ ﺒﺄﻥ ﺘﺒـﺎﻴﻥ‬
‫ﺍﻝﺩﺍﺭﻴﻥ ﺤﻘﻴﻘﺔ ﻭﺤﻜﻤ ﹰﺎ ﻨﺎﺯل ﻤﻨﺯﻝﺔ ﺍﻝﻤﻭﺕ ﻭ ﺍﻝﻤﻭﺕ ﻗﺎﻁﻊ ﻝﻸﻤـﻼﻙ ﻓﻜـﺫﺍ ﺘﺒـﺎﻴﻥ‬
‫ﺍﻝﺩﺍﺭﻴﻥ "‬
‫ﻭﻫﺫﺍ ﻜﻠﻪ ﻓﻲ ﺩﺍﺭ ﺍﻝﺤﺭﺏ ﺍﻝﺘﻲ ﺘﻜﻭﻥ ﺍﻝﺸﻭﻜﺔ ﻭ ﺍﻝﻤﻨﻌﺔ ﻓﻴﻬﺎ ﻷﻫل ﺍﻝﻜﻔﺭ ﻭ ﺍﻝﻤﺴﻠﻤﻭﻥ‬
‫ﻓﻴﻬﺎ ﺇﻤﺎ ﻤﻤﺘﻨﻌﻴﻥ ﻓﻴﻬﺎﻏﺯﺍﺓ ﻁﺎﻝﺒﻴﻥ ﻝﻠﻜﻔﺎﺭ‪ ،‬ﺃﻭ ﻤﻘﺩﻭﺭ ﻋﻠﻴﻬﻡ ﺩﺍﺨﻠﻴﻥ ﺒﺄﻤﺎﻥ‪ ،‬ﻭﻫﺫﺍ ﻜﻠﻪ‬
‫ﻴﺨﺎﻝﻑ ﻭﺍﻗﻊ ﺍﻝﻌﺭﺍﻕ ﺍﻝﻴﻭﻡ ﻓﺎﻝﺩﺍﺭ ﻝﻴﺴﺕ ﺩﺍﺭ ﻜﻔﺭ ﺃﺼﻠﻴﺔ ﺒل ﻁﺭﺃ ﻋﻠﻴﻬﺎ ﺍﻝﻜﻔﺭ ﺒﺘﺴﻠﻁ‬
‫ﺍﻝﻤﺭﺘﺩﻴﻥ ﻭﺩﺨﻭل ﺍﻝﻤﺤﺘل ﺒﻌﺩ ﺫﻝﻙ ﻤﻊ ﻭﺠﻭﺩ ﻤﻤﺎﻨﻌﺔ ﻝـﻪ ﻭﻤﺩﺍﻓﻌـﺔ ﻭﺍﻝﻤﺭﺘـﺩ ﺍﻵﻥ‬
‫ﺸﺭﻴﻌﺘﻪ ﻏﻴﺭ ﻨﺎﻓﺫﺓ ﻭﺸﻭﻜﺘﻪ ﻤﻜﺴﻭﺭﺓ ﺒﺤﻤﺩ ﺍﷲ ﺒل ﺇﻨﻬﺎ ﺘﻜﺎﺩ ﺘﻜﻭﻥ ﻤﺤـﺼﻭﺭﺓ ﻓـﻲ‬
‫ﺍﻝﻤﻨﻁﻘﺔ ﺍﻝﺨﻀﺭﺍﺀ ﻭﻫﻭ ﻤﻀﻴﻕ ﻋﻠﻴﻪ ﻓﻴﻪ ﻭﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻗـﺩ ﻜـﺴﺭﺕ ﺸـﻭﻜﺔ‬
‫ﺃﻋﻭﺍﻨﻬﻡ ﻤﻥ ﺍﻝﺸﺭﻁﺔ ﻭﻏﻴﺭﻫﻡ ﻓﻲ ﻤﻭﺍﻀﻊ ﻜﺜﻴﺭﺓ ﻭﺍﻝﻤﺤﺘل ﻝﻡ ﻴﺠﺩ ﺒﺎﺒـ ﹰﺎ ﻝـﺴﻴﻁﺭﺘﻪ‬
‫ﻭﻨﻔﻭﺫﻩ ﺇﻻ ﻋﻥ ﻁﺭﻴﻕ ﻫﺅﻻﺀ ﺍﻝﻤﺭﺘﺩﻴﻥ ﻭﺤﺎﻝﻬﻡ ﻤﺎ ﻋﻠﻤﺕ ﻓﺎﻝﺩﺍﺭ ﻝﻴﺴﺕ ﺠﻤﻴﻌﻬـﺎ ﺩﺍﺭ‬
‫ﺤﺭﺏ ﻻ ﻴﺘﺄﺘﻰ ﺇﻗﺎﻤﺔ ﺸﺭﻉ ﺍﷲ ﻓﻴﻬﺎ ﻤﻥ ﻜل ﻭﺠﻪ ﺒل ﺤﺎل ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﻜﺜﻴﺭ‬
‫ﻤﻥ ﺍﻝﻤﻭﺍﻀﻊ ﺃﻗل ﺨﻭﻓ ﹰﺎ ﻤﻤﺎ ﺠﺭﻯ ﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻡ ﺍﻝﻨﺒﻭﻴﺔ ﺒﺈﻤﺎﻤﻬﺎ ﻤﺤﻤـﺩ ﺼـﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻴﻭﻡ ﺍﻷﺤﺯﺍﺏ ﻭﻝﺫﺍ ﺇﻥ ﻜﺎﻨﺕ ﺸﺭﻴﻌﺔ ﺍﻝﻁﺎﻏﻭﺕ ﻏﻴﺭ ﻨﺎﻓﺫﺓ ﻋﻠـﻰ ﺍﻝﻨـﺎﺱ‬
‫ﻭﻫﻡ ﻜﺫﻝﻙ ﻓﺎﻗﺩﻭﻥ ﻝﻤﻥ ﻴﺴﻭﺴﻬﻡ ﺒﺸﺭﻉ ﺍﷲ ﻓﻬل ﻴﺤل ﻝﻸﻤﺔ ﻭﺃﻫـل ﺍﻝـﺸﻭﻜﺔ ﻤـﻨﻬﻡ‬

‫‪١٣٢‬‬
‫ﺘﺭﻜﻬﻡ ﺒﻼ ﺴﻠﻁﺎﻥ ﻭﻻ ﺇﻤﺎﻡ ﻴﻘﻭﺩﻫﻡ ﺒﺩﻴﻥ ﺍﷲ ﻭﺸﺭﻋﻪ ﻓﻠﻴﺴﺕ ﺍﻝﺸﻭﻜﺔ ﻤﻌﺩﻭﻤﺔ ﻜﺤﺎل‬
‫ﺍﻝﻤﻭﺕ ﻭﻻ ﻫﻲ ﺘﺎﻤﺔ ﺒﻜﺎﻓﺔ ﺼﻭﺭﻫﺎ‪ ،‬ﻭﻝﺫﺍ ﻭﺠﻪ ﺍﻷﺤﻨﺎﻑ ﻋﺩﻡ ﻭﺠﻭﺏ ﺇﻗﺎﻤﺔ ﺍﻝﺤـﺩﻭﺩ‬
‫ﺤ ‪‬ﺩ‬
‫ﺏ ﺍﻝﹾ ‪‬‬
‫ﺠ ‪‬‬
‫ﻓﻲ ﺩﺍﺭ ﺍﻝﺤﺭﺏ ﺒﺎﻨﻘﻁﺎﻉ ﻭﻻﻴﺔ ﺍﻹﻤﺎﻡ ﻓﻴﻬﺎ‪ ،‬ﻓﺠﺎﺀ ﻓﻲ ﺍﻝﺒﺤﺭ ﺍﻝﺭﺍﺌﻕ " ﻝﹶﺎ ‪‬ﻴ ِ‬
‫ﺤﺩ‪‬ﻭ ‪‬ﺩ ﻓِـﻲ ﺩ‪‬ﺍ ِﺭ‬
‫ﺴﻠﹶﺎ ‪‬ﻡ } ﻝﹶﺎ ﹸﺘﻘﹶﺎ ‪‬ﻡ ﺍﻝﹾ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﺍﻝ ‪‬‬
‫ﻲ ِﻝ ﹶﻘﻭ‪ِ‬ﻝ ِﻪ ‪‬‬
‫ﺏ َﺃﻭ‪ ‬ﻓِﻲ ﺩ‪‬ﺍ ِﺭ ﺍﻝﹾ ‪‬ﺒﻐﹾ ِ‬
‫ﺤﺭ‪ِ ‬‬
‫ﺒِﺎﻝ ‪‬ﺯﻨﹶﺎ ﻓِﻲ ﺩ‪‬ﺍ ِﺭ ﺍﻝﹾ ‪‬‬
‫ﺏ‬
‫ﻁ ‪‬ﻌﺔﹲ ﻓِﻴ ِﻬﻤ‪‬ﺎ ﹶﻓ ‪‬ﻴﻌ‪‬ﺭ‪‬ﻯ ﺍﻝﹾ ‪‬ﻭﺠ‪‬ـﻭ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻤﻘﹾﺼ‪‬ﻭ ‪‬ﺩ ‪‬ﻫ ‪‬ﻭ ﺍﻝِﺎﻨﹾ ِﺯﺠ‪‬ﺎ ‪‬ﺭ ‪‬ﻭ ِﻭﻝﹶﺎ ‪‬ﻴ ﹸﺔ ﺍﻝﹾ ِﺈﻤ‪‬ﺎ ِﻡ ‪‬ﻤﻨﹾ ﹶﻘ ِ‬
‫ﺏ { ‪‬ﻭِﻝ َﺄ ‪‬‬
‫ﺤﺭ‪ِ ‬‬
‫ﺍﻝﹾ ‪‬‬
‫ﺠﺒ‪‬ـ ﹰﺔ ﹶﻓﻠﹶـﺎ‬
‫ﺝ َﺃﻴ‪‬ﻀ‪‬ﺎ ؛ ِﻝ َﺄﱠﻨﻬ‪‬ﺎ ﹶﻝﻡ‪ ‬ﹶﺘﻨﹾ ‪‬ﻌ ِﻘﺩ‪ ‬ﻤ‪‬ﻭ ‪‬‬
‫ﺨﺭ‪‬ﻭ ِ‬
‫ﻋﻥ‪ ‬ﺍﻝﹾﻔﹶﺎ ِﺌ ‪‬ﺩ ِﺓ َﺃﻁﹾﹶﻠ ﹶﻘ ‪‬ﻪ ﹶﻓ َﺄﻓﹶﺎ ‪‬ﺩ َﺃﱠﻨ ‪‬ﻪ ﻝﹶﺎ ‪‬ﻴﻘﹶﺎ ‪‬ﻡ ‪‬ﺒﻌ‪ ‬ﺩ ﺍﻝﹾ ﹸ‬
‫‪‬‬
‫ل ﺍﻝﹾﻌ‪‬ـﺴ‪ ‬ﹶﻜ ِﺭ ‪،‬‬
‫ل ﹸﻨﺯ‪‬ﻭ ِ‬
‫ﺤﱢ‬
‫ﻥ ‪‬ﻤﻥ‪ ‬ﺯﻨﹶﻰ ﻓِﻲ ‪‬ﻤ ‪‬‬
‫ﻲ ؛ ِﻝ َﺄ ‪‬‬
‫ﺏ ‪ ،‬ﻭ‪‬ﺍﻝﹾ ‪‬ﺒﻐﹾ ِ‬
‫ﺤﺭ‪ِ ‬‬
‫ﺠ ‪‬ﺒ ﹰﺔ ﹶﻗ‪‬ﻴ ‪‬ﺩ ِﺒﺩ‪‬ﺍ ِﺭ ﺍﻝﹾ ‪‬‬
‫ﺏ ﻤ‪‬ﻭ ‪‬‬
‫ﹶﺘﻨﹾ ﹶﻘِﻠ ‪‬‬
‫ﺕ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ؛ ِﻝ َﺄﱠﻨ ‪‬ﻪ ﹶﺘﺤ‪ ‬ﹶ‬
‫ﺤ ‪‬ﺩ ‪‬‬
‫ﺨﻠِﻴ ﹶﻔ ِﺔ ‪‬ﻭَﺃﻤِﻴ ِﺭ ِﻤﺼ‪ِ ‬ﺭ ِﻩ َﺃﻥ‪ ‬ﻴﻘِﻴ ‪‬ﻡ ﺍﻝﹾ ‪‬‬
‫ﺴ ِﻪ ﻜﹶﺎﻝﹾ ﹶ‬
‫ﻥ ‪‬ﻤﻥ‪ ‬ﹶﻝ ‪‬ﻪ ِﻭﻝﹶﺎ ‪‬ﻴ ﹸﺔ ﺍﻝﹾ ِﺈﻗﹶﺎ ‪‬ﻤ ِﺔ ِﺒ ﹶﻨﻔﹾ ِ‬
‫ﹶﻓ ِﺈ ‪‬‬
‫ﺴ ِﺭ‪‬ﻴ ِﺔ ؛ ِﻝ َﺄﱠﻨ ‪‬ﻪ ﹶﻝﻡ‪ ‬ﻴ ﹶﻔ ‪‬ﻭﺽ‪ ‬ﺇﹶﻝﻴ‪ِ ‬ﻬﻤ‪‬ﺎ ﺍﻝﹾ ِﺈﻗﹶﺎ ‪‬ﻤ ﹶﺔ ‪‬ﻭ ‪‬ﻴﺴ‪ ‬ﹶﺘﺜﹾﻨﹶﻰ ِﻤﻥ‪ ‬ﹶﻜﻠﹶﺎ ِﻡ‬
‫ﻑ َﺃﻤِﻴ ِﺭ ﺍﻝﹾ ‪‬ﻌﺴ‪ ‬ﹶﻜ ِﺭ ‪ ،‬ﻭ‪‬ﺍﻝ ‪‬‬
‫ﺨﻠﹶﺎ ِ‬
‫‪‬ﻴ ِﺩ ِﻩ ِﺒ ِ‬
‫ل‬
‫ﺏ ﻓِﻲ َﺃﻴ‪‬ﺎ ِﻡ ﺍﻝﹾ ‪‬ﻤﺤ‪‬ﺎ ‪‬ﺭ ‪‬ﺒ ِﺔ ﹶﻗﺒ‪‬ـ َ‬
‫ﺤﺭ‪ِ ‬‬
‫ﻑ ﻤ‪‬ﺎ ﹶﻝﻭ‪ ‬ﺯﻨﹶﻰ ﻓِﻲ ﺍﻝﹾ ‪‬ﻌﺴ‪ ‬ﹶﻜ ِﺭ ‪ ،‬ﻭ‪‬ﺍﻝﹾ ‪‬ﻌﺴ‪ ‬ﹶﻜ ‪‬ﺭ ﻓِﻲ ﺩ‪‬ﺍﺭِ ﺍﻝﹾ ‪‬‬
‫ﺼﱢﻨ ِ‬
‫ﺍﻝﹾ ‪‬ﻤ ‪‬‬
‫ﺝ ﺍﻝﹾ ‪‬ﻌﺴ‪ ‬ﹶﻜ ِﺭ ‪ ،‬ﹶﻓ ِﺈﱠﻨ ‪‬ﻪ‬
‫ﺤﺩ‪ِ ‬ﻤﻨﹾ ‪‬ﻬﻡ‪ ‬ﺨﹶﺎ ِﺭ ‪‬‬
‫ﻑ ﻤ‪‬ﺎ ﺇﺫﹶﺍ ‪‬ﺯﻨﹶﻰ ﻭ‪‬ﺍ ِ‬
‫ﺨﻠﹶﺎ ِ‬
‫ﺢ ﹶﻝ ‪‬ﻪ َﺃﻥ‪ ‬ﻴﻘِﻴ ‪‬ﻤ ‪‬ﻪ ِﻝﻠﹾ ِﻭﻝﹶﺎ ‪‬ﻴ ِﺔ ﺤِﻴ ﹶﻨ ِﺌ ٍﺫ ِﺒ ِ‬
‫ﺍﻝﹾ ﹶﻔﺘﹾ ِ‬
‫‪١٣٩‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪" .‬ﺃ‪ .‬ﻫـ‪.‬‬
‫ﺤ ‪‬ﺩ ‪‬‬
‫ﻝﹶﺎ ‪‬ﻴﻘِﻴ ‪‬ﻡ ﺍﻝﹾ ‪‬‬
‫ﻫﺫﺍ ﻓﻲ ﺇﻗﺎﻤﺔ ﺍﻝﺤﺩﻭﺩ ﻭ ﺍﻹﻝﺯﺍﻡ ﺒﻬﺎ ﺍﻨﻘﻁﻌﺕ ﻭﻻﻴﺘﻪ ﻋﻨﺩﻫﻡ ﻻﻨﻘﻁﺎﻉ ﺍﻝﺸﻭﻜﺔ ﺒﺨـﻼﻑ‬
‫ﺤﺎل ﻤﻥ ﻝﻪ ﺃﺠﻨﺎﺩ ﻜﺜﺭ ﻭﺃﺘﺒﺎﻉ ﻝﻬﻡ ﻭﺃﻨﺼﺎﺭ ﺃﻜﺜﺭ ﻤﻥ ﺫﻝﻙ ﻓﺎﻝﻔﺎﺌﺩﺓ ﻝﻴﺴﺕ ﻋﺭﻴﺔ ﻝﻭﺠﻭﺩ‬
‫ﺍﻹﻤﺎﻡ ﺒل ﻭﺠﻭﺩﻩ ﻤﺘﻌﻴﻥ ﻭﺘﻨﺼﻴﺏ ﺍﻹﻤﺎﻡ ﻓﻲ ﻫﺫﻩ ﺍﻝﺤﺎل ﻓﺭﺽ ﻋﻠﻰ ﺍﻷﻤﺔ‪ ،‬ﻭﺼـﺤﺔ‬
‫ﺍﻝﺤﻜﻡ ﻓﺭﻉ ﻋﻥ ﺼﺤﺔ ﺍﻝﺘﺼﻭﺭ ﻓﺘﻨﺒﻪ‪.‬‬
‫===============‬

‫‪١٣٩‬‬
‫‪[١٨\٥]-‬ﻭ ﺍﻝﻬﺩﺍﻴﺔ ﻝﻠﻤﺭﻏﻴﺎﻨﻲ ‪) -‬ﺝ ‪ / ٣‬ﺹ ‪ (٤٤‬ﻭﺍﻝﻌﻨﺎﻴﺔ ﺸﺭﺡ ﺍﻝﻬﺩﺍﻴـﺔ ‪) -‬ﺝ ‪ / ٧‬ﺹ ‪ (١٩٨‬ﻭﻓـﺘﺢ‬
‫ﺍﻝﻘﺩﻴﺭ ‪) -‬ﺝ ‪ / ١١‬ﺹ ‪(٤٥٣‬ﻭ ﺍﻝﺒﺤﺭ ﺍﻝﺭﺍﺌﻕ ﺸﺭﺡ ﻜﻨﺯ ﺍﻝﺩﻗﺎﺌﻕ ‪) -‬ﺝ ‪ / ١٣‬ﺹ ‪(٧٠‬‬

‫‪١٣٣‬‬
 ‫‪ _٣‬ﺴﻴﻘﺎل‪ :‬ﺩﻭﻝﺘﻜﻡ ﺍﻝﻤﻌﻠﻨﺔ ﻻ ﺘﺴﺘﺤﻕ ﺭﺴﻡ ﺍﻝﺩﻭﻝﺔ‪ ،‬ﻓﺄﻭل ﻭﺍﺠﺒﺎﺕ ﺍﻝﺩﻭﻝﺔ ﺤﻔﻅ‬
‫ﺍﻷﻤﻥ ﻭﺘﻭﻓﻴﺭ ﺃﺴﺒﺎﺒﻪ‪ ،‬ﻭﺃﻨﺘﻡ ﺘﺭﻭﻥ ﻓﻘﺩﺍﻥ ﺍﻷﻤﻥ ﻓﻲ ﻜﺜﻴﺭ ﻤﻥ ﺍﻝﻤﻨﺎﻁﻕ‪ ،‬ﺒل ﺃﻨﺘﻡ ﻤﺎ‬
‫ﺯﻝﺘﻡ ﺘﺘﻌﺭﻀﻭﻥ ﻝﻬﺠﻤﺎﺕ ﺸﺭﺴﺔ ﻤﻥ ﺍﻝﻌﺩﻭ ﺍﻝﺼﻠﻴﺒﻲ ﻭﻤﻌﺎﺭﻙ ﺍﻝﻜﺭ ﻭ ﺍﻝﻔﺭ ﻤﺎ ﺯﺍﻝﺕ‬
‫ﻋﻠﻰ ﻗﺩﻡ ﻭﺴﺎﻕ ﺒﻴﻨﻜﻡ ﻭﺒﻴﻨﻪ‪ ،‬ﻓﻜﻴﻑ ﻁﺎﺏ ﻝﻜﻡ ﺃﻥ ﺘﺘﺤﺩﺜﻭﺍ ﻋﻥ ﺩﻭﻝﺔ ﺇﺴﻼﻤﻴﺔ !!‬
‫ﻭﻨﻘﻭل‪:‬‬
‫ﻨﻌﻡ ﺍﻷﻤﻥ ﺍﻝﺫﻱ ﺘﺘﺤﺩﺜﻭﻥ ﻋﻨﻪ ﺒﺎﺕ ﻤﻔﻘﻭﺩﺍﹰ‪ ،‬ﺴﺎﻋﺔ ﺩﺨﻭل ﺍﻝﻘـﻭﺍﺕ ﺍﻝـﺼﻠﻴﺒﻴﺔ ﺇﻝـﻰ‬
‫ﺃﺭﺽ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﻭﺍﻝﻜل ﻴﻌﻠﻡ ﺍﻝﻔﺸل ﺍﻝﻌﺎﻡ ﺍﻝﺫﻱ ﺃﺼﺎﺏ ﺍﻝﺒﻼﺩ ﻭﺍﻝﺫﻱ ﺃﺩﻯ ﺇﻝﻰ ﺍﻨﺘﻜـﺎﺱ‬
‫ﻜل ﻤﺭﺍﻓﻕ ﺍﻝﺤﻴﺎﺓ ﺍﻝﻌﺎﻤﺔ‪ ،‬ﻓﺎﻝﻤﺴﺅﻭل ﺍﻷﻭل ﻋﻥ ﻀﻴﺎﻉ ﺍﻷﻤﻥ ﻫﻭ ﺍﻝﻐـﺯﻭ ﺍﻝـﺼﻠﻴﺒﻲ‬
‫ﻭﺃﺫﻨﺎﺒﻪ ﻤﻥ ﺃﻫل ﺍﻝﺭﺩﺓ‪ ،‬ﻭﻓﻲ ﻫﺫﺍ ﺍﻝـﺴﻴﺎﻕ ﺃﻝﻤﺤﻨـﺎ ﻓـﻲ ﺍﻷﺴـﺒﺎﺏ ﻭﺍﻝـﺩﻭﺍﻋﻲ ﺃﻥ‬
‫ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻗﺩ ﺒﺫﻝﻭﺍ ﻭﺴﻌﻬﻡ ﻓﻲ ﺴﺩ ﻫﺫﻩ ﺍﻝﺨﻠﺔ ﻤﻨﺫ ﺒﺩﺀ ﺍﻝﺠﻬﺎﺩ‪ ،‬ﻭﻗﺩ ﺘﻔﺎﻭﺘﺕ ﺃﻋﻤـﺎﻝﻬﻡ‬
‫ﻭﻤﺸﺎﺭﻴﻌﻬﻡ ﻓﻲ ﺍﻝﺘﻌﺎﻤل ﻤﻊ ﻫﺫﻩ ﺍﻝﻤﺸﻜﻠﺔ ﺤﺴﺏ ﻤﺎ ﺘﻘﺘﻀﻴﻪ ﺍﻝﻅﺭﻭﻑ ﻭﺍﻷﺤﻭﺍل‪ ،‬ﻓﻔﻲ‬
‫ﻜﺜﻴﺭ ﻤﻥ ﺍﻷﺤﻴﺎﻥ ﻜﺎﻨﺕ ﻤﻨﺎﻁﻕ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﺘﺘﺤﻭل ﺇﻝﻰ ﺴﺎﺤﺎﺕ ﺤﺭﺏ ﺤﻘﻴﻘﻴﺔ ﺩﺍﻤﻴﺔ‪،‬‬
‫ﻭﺒﺎﻝﺘﺄﻜﻴﺩ ﺃﺤﻜﺎﻡ ﺍﻝﺤﺭﺏ ﺘﻔﺘﺭﻕ ﻋﻥ ﺃﺤﻜﺎﻡ ﺍﻝﺴﻠﻡ‪ ،‬ﻭﻤﻊ ﻫﺫﺍ ﻓﻘﺩ ﺴﺎﺭ ﺍﻝﻤﺠﺎﻫﺩﻭﻥ ﻋﻠﻰ‬
‫ﻨﻔﺱ ﺍﻝﺨﻁ ﺍﻝﺫﻱ ﺭﺴﻤﻭﻩ ﻓﻲ ﻤﺴﺎﻋﺩﺓ ﺍﻷﻫﺎﻝﻲ ﻭﺘﺤﻘﻴﻕ ﺍﻷﻤﻥ ﺒﺎﻝﻘﺩﺭ ﺍﻝﻤﻤﻜﻥ ﻭﺠﻬﺩﻭﺍ‬
‫ﻓﻲ ﻤﻼﺤﻘﺔ ﺍﻝﺠﺭﻴﻤﺔ ﻭﺍﻝﻅﻠﻡ‪ ،‬ﺤﺘﻰ ﺒﺎﺕ ﺍﻝﻨﺎﺱ ﻴﻁﻠﺒـﻭﻥ ﺍﻝﻤﺠﺎﻫـﺩﻴﻥ ﻝﻠﻔـﺼل ﻓـﻲ‬
‫ﻗﻀﺎﻴﺎﻫﻡ ﻭﺍﻝﺤﻜﻡ ﻓﻴﻬﺎ‪ ،‬ﻭﺍﻻﺤﺘﻤﺎﺀ ﺒﻬﻡ ﻋﻨﺩ ﺍﻝﺘﺨﻭﻑ ﻤﻥ ﻀﺭﺭ‪ ،‬ﻤﻤﺎ ﺤﺩﺍ ﺒﺎﻝﻤﺠﺎﻫﺩﻴﻥ‬
‫ﺃﻥ ﻴﻌﻘﺩﻭﺍ ﻤﺠﺎﻝﺱ ﺍﻝﻘﻀﺎﺀ ﻭﻓﺼل ﺍﻷﺤﻜﺎﻡ‪ ،‬ﻤﻤﺎ ﻭﺴﻊ ﺍﻨﺘﺸﺎﺭﻫﻡ ﻭﺭﻓﻊ ﺫﻜﺭﻫﻡ ﺒـﻴﻥ‬
‫ﺍﻝﻨﺎﺱ ﻓﻜﺎﻥ ﺘﻭﻁﻴﺩﹰﺍ ﻝﺴﻠﻁﺎﻨﻬﻡ ﻭﻨﻔﻭﺫﻫﻡ ﻋﻠﻰ ﺍﻷﺭﺽ ﻜﻤﺎ ﻫﻭ ﻅﺎﻫﺭ ‪ ،‬ﻭﻫـﻭ ﺨﻁـﺔ‬
‫ﻨﺤﻭ ﺍﻷﻤﻥ ﺍﻝﻤﻨﺸﻭﺩ ﻻ ﺍﻝﻌﻜﺱ‪ ،‬ﻭﻝﺩﻋﻡ ﻫﺫﻩ ﺍﻝﺨﻁﺔ ﻭﺍﻝﺸﺩ ﻤﻥ ﺃﺯﺭﻫﺎ ﻜﺎﻥ ﻝﺯﺍﻤ ﹰﺎ ﺘﺤﺩﻴﺩ‬
‫ﺍﻝﻤﺴﺎﺭ ﺒﺎﺘﺠﺎﻩ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻝﺘﻲ ﺴﺘﺅﻤﻥ ﻤﻅﻠـﺔ ﻜﺒﻴـﺭﺓ ﻭﺸـﺭﻋﻴﺔ‪ ،‬ﻷﻋﻤـﺎل‬
‫ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻭﻤﺸﺎﺭﻴﻌﻬﻡ ﻓﻲ ﻫﺫﺍ ﺍﻝﻤﺠﺎل‪ ،‬ﻜﻴﻑ ﻻ ﻭﻫﻡ ﻴﺤﻜﻤﻭﻥ ﺒﻴﻥ ﺍﻝﻨﺎﺱ ﻭﻴﻘﻀﻭﻥ‬
‫ﻝﻬﻡ ﻋﻥ ﻗﻭﺓ ﻭﺴﻠﻁﺎﻥ ﺃﻻ ﻴﻌ ‪‬ﺩ ﻫﺫﺍ ﺘﻤﻜﻴﻨ ﹰﺎ ؟ ﻭﺇﻥ ﻝﻡ ﻴﻜﻥ ﻓﻤﺎ ﻫﻭ ﺍﻝﺘﻤﻜﻴﻥ ؟‬
‫ﻭﺃﻤﺎ ﺃﻨﻨﺎ ﻤﺎﺯﻝﻨﺎ ﻨﺘﻌﺭﺽ ﻝﻠﻬﺠﻭﻡ ﻭﺍﻝﻀﺭﺏ ﺍﻝﻤﺘﻜﺭﺭ ﻤﻥ ﻗﺒل ﺍﻝﻌﺩﻭ‪ ،‬ﻓﻬﺫﺍ ﻤﻥ ﻓـﻀل‬
‫ﺍﷲ ﻋﻠﻴﻨﺎ ﺃﻨﻨﺎ ﻤﺎ ﺃﻋﻁﻴﻨﺎ ﺍﻝﺩﻨﻴﺔ ﻓﻲ ﺩﻴﻨﻨﺎ‪ ،‬ﻭﻤﺎﺯﺍﻝﺕ ﺃﻗﺩﺍﻤﻨﺎ ﺜﺎﺒﺘﺔ ﻋﻠﻰ ﻫﺫﺍ ﺍﻝﺩﺭﺏ ﻤﻊ‬
‫ﺍﺸﺘﺩﺍﺩ ﺨﻁﻭﺒﻪ ﻭﺃﻴﺎﻤﻪ‪ ،‬ﻭﻤﺎ ﺯﺍﺩﻨﺎ ﺍﻷﻤﺭ ﺇﻻ ﺜﺒﺎﺘ ﹰﺎ ﻭﺍﻁﻤﺌﻨﺎﻨﺎﹰ‪ ،‬ﻓﺸﺭﻋﻨﺎ ﺒﻬﺫﺍ ﺍﻹﻋـﻼﻥ‬
‫ﺍﻝﻤﺒﺎﺭﻙ ﻝﻌﻠﻤﻨﺎ ﺃﻥ ﺤﺎﻝﺔ ﺍﻝﺤﺭﺏ ﻫﻲ ﺤﺎﻝﺔ ﻁﺒﻴﻌﻴﺔ ﻓﻲ ﺤﻴﺎﺓ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺴـﻭﺍﺀ‬

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‫ﻓﻲ ﺒﺩﺍﻴﺔ ﻨﺸﻭﺌﻬﺎ ﺃﻭ ﻗﺒﻠﻬﺎ ﺃﻭ ﺒﻌﺩﻫﺎ ﻓﺎﻷﻤﺭ ﻜﻠﻪ ﺴﻭﺍﺀ‪ ،‬ﻓﺨﺼﻭﻤﻬﺎ ﻝﻥ ﻴﺘﺭﻜﻭﻫﺎ ﻭﺸﺄﻨﻬﺎ‬
‫ﻜﻤﺎ ﺘﺨﺒﺭﻨﺎ ﺩﺭﻭﺱ ﺍﻝﺘﺎﺭﻴﺦ ﻭﻤﺅﺸﺭﺍﺕ ﺍﻝﻴﻭﻡ‪ ،‬ﻭﻗﺩ ﻗﺩﻤﻨﺎ ﺒﻴﻥ ﻴﺩﻴﻙ ﻝﻔﺘﺔ ﻁﻴﺒـﺔ ﻤـﻥ‬
‫ﻜﻼﻡ ﺃﺒﻲ ﺍﻝﻌﺎﻝﻴﺔ ﺭﺤﻤﻪ ﺍﷲ ﺘﻭﻀﺢ ﻜﻴﻑ ﻜﺎﻥ ﺍﻝﺼﺤﺎﺒﺔ ﻓﻲ ﺃﻴﺎﻤﻬﻡ ﺍﻷﻭﻝﻰ ﻓﻲ ﺍﻝﻤﺩﻴﻨﺔ‬
‫ﻴﺨﺎﻓﻭﻥ ﻭﻻ ﻴﺄﻤﻨﻭﻥ ﻭﻫﻡ ﻴﺤﻤﻠﻭﻥ ﺍﻝﺴﻼﺡ‪ ،‬ﻭﺤﺎﻝﻨﺎ ﻁﻤﻭﺡ ﺃﻥ ﻴﺘﺸﺒﻪ ﺒﺤـﺎﻝﻬﻡ ﺇﻥ ﻝـﻡ‬
‫ﻨﺴﺘﻁﻊ ﺃﻥ ﻨﻜﻭﻥ ﻤﺜﻠﻬﻡ‪ ،‬ﻭﻗﺩ ﺘﻌﺭﻀﺕ ﻤﺩﻴﻨﺔ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻝﻠﻐﺯﻭ ﻜﻤـﺎ‬
‫ﻓﻲ ﺃﺤﺩ‪ ،‬ﻭﻝﻠﺤﺼﺎﺭ ﻭﺍﻝﺘﻀﻴﻴﻕ ﻜﻤﺎ ﻓﻲ ﻏﺯﻭﺓ ﺍﻝﺨﻨﺩﻕ‪ ،‬ﻭﻝﻠﺴﻠﺏ ﻭﺍﻻﻋﺘـﺩﺍﺀﺍﺕ ﻤـﻥ‬
‫ﺴﺭﺍﻴﺎ ﺍﻝﻤﺸﺭﻜﻴﻥ‪ ،‬ﻭﻝﻼﻀﻁﺭﺍﺒﺎﺕ ﻭﺼﻨﺎﻋﺔ ﺍﻝﻤﺅﺍﻤﺭﺍﺕ ﻤـﻥ ﺩﺍﺨﻠﻬـﺎ ﻜﻤـﺎ ﻓﻌـل‬
‫ﺍﻝﻤﻨﺎﻓﻘﻭﻥ ﻭﺍﻝﻴﻬﻭﺩ ﻤﺭﺍﺭﺍﹰ‪ ،‬ﻭﻝﻡ ﻴﺭﻓﻊ ﺫﻝﻙ ﻋﻨﻬﺎ ﻭﺼﻑ ﺍﻝﺩﻭﻝﺔ ﻭﺍﻝﺴﻴﺎﺩﺓ‪ ،‬ﺒل ﻝﻡ ﺘﻜـﻥ‬
‫ﻝﺘﺨﺭﺝ ﻤﻥ ﺭﺤﻡ ﻫﺫﺍ ﺍﻝﻭﺍﻗﻊ ﺍﻝﺠﺎﻫﻠﻲ ﺍﻝﺸﺎﺌﻙ ﻭﺍﻝـﻭﻋﺭ ﺇﻻ ﺒـﺴﻠﻭﻙ ﻫـﺫﺍ ﺍﻝﻁﺭﻴـﻕ‬
‫ﻭﺍﺠﺘﻴﺎﺯﻩ ﺒﺄﺜﻘﺎل ﺍﻝﺼﺒﺭ ﻭﺍﻝﻤﺼﺎﺒﺭﺓ‪.‬‬
‫ﻭﻨﻘﻭل ﺃﻴﻀ ﹰﺎ ﺃﻨﻪ ﺒﺎﻝﻨﻅﺭ ﺍﻝﻌﺎﻡ ﻋﻠﻰ ﻤﺎ ﺘﺘﺤﻘﻕ ﺒﻪ ﺍﻝﻬﻴﺌﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻝﻤﻔﻬﻭﻡ ﺍﻝﺩﻭﻝﺔ ﻓﻲ‬
‫ﺍﻝﻔﻘﻪ ﻨﺭﻯ ﺃﻥ ﺍﻝﻤﺒﺎﺤﺙ ﺍﻝﻤﺘﻌﻠﻘﺔ ﺒﻬﺎ ﻤـﻥ ﺠـﻨﺱ ﺍﻝﻌﻠـﺔ ﺍﻝﻤﻨـﻀﺒﻁﺔ ﻻ ﺍﻝﺤﻜﻤـﺔ‬
‫ﺍﻝﻤﻀﻁﺭﺒﻪ ﻭ ﺍﻝﻔﺭﻕ ﺒﻴﻨﻬﻤﺎ ﻤﻘﺭﺭ ﻋﻨﺩ ﻤﺤﻘﻘﻲ ﻋﻠﻡ ﺍﻷﺼﻭل ﻭﻝﺫﺍ ﻓﺈﻥ ﺍﻝﺸﺎﺭﻉ ﺃﺸـﺎﺭ‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ‬
‫ﻥ ‪‬‬
‫ﻥ ﺍﺒ‪ِ ‬‬
‫ﺇﻝﻰ ﻫﺫﺍ ﻭﻫﻭ ﺇﻨﺎﻁﺔ ﺍﻝﺤﻜﻡ ﺒﺎﻝﻤﻌﻨﻰ ﺍﻝﻤﻨﻀﺒﻁ ﻻ ﺍﻝﻤﺸﻭﺵ ﺍﻝﻤﻀﻁﺭﺏ ﻓ ‪‬ﻌ ِ‬
‫ل ﻫ‪‬ـﺫﹶﺍ‬
‫ل » ﻻ ﻴ‪‬ـﺯ‪‬ﺍ ُ‬
‫ﻰ ‪ -‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ -‬ﻗﹶﺎ َ‬
‫ﻥ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻋِ‬‫‪ -‬ﺭﻀﻰ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ -‬‬
‫ﻥ « ﺃﺨﺭﺠﻪ ﺍﻝﺒﺨﺎﺭﻱ ﺒﺭﻗﻡ)‪.(٣٥٠١‬‬
‫ﻰ ِﻤﻨﹾ ‪‬ﻬ ‪‬ﻡ ﺍﺜﹾﻨﹶﺎ ِ‬
‫ﺵ ‪ ،‬ﻤ‪‬ﺎ ‪‬ﺒ ِﻘ ‪‬‬
‫ﻷﻤ‪ ‬ﺭ ﻓِﻰ ﹸﻗ ‪‬ﺭﻴ‪ٍ ‬‬
‫ﺍَ‬
‫ﻥ‬
‫ﺱ ﺍﺜﹾﻨﹶـﺎ ِ‬
‫ﻥ ﺍﻝﻨﱠﺎ ِ‬
‫ﻰ ِﻤ ‪‬‬
‫ﺵ ﻤ‪‬ﺎ ‪‬ﺒ ِﻘ ‪‬‬
‫ﻷﻤ‪ ‬ﺭ ﻓِﻰ ﹸﻗ ‪‬ﺭﻴ‪ٍ ‬‬
‫ل ‪‬ﻫﺫﹶﺍ ﺍ َ‬
‫ﻻ ‪‬ﻴﺯ‪‬ﺍ ُ‬
‫ﻭﻋﻨﺩ ﻤﺴﻠﻡ ﺒﺭﻗﻡ)‪ » (٤٨٠٧‬ﹶ‬
‫«‪.‬‬
‫ﻓﺎﻝﻘﺭﺸﻴﺔ ﻭﺼﻑ ﻤﻨﻀﺒﻁ ﺃﻜﺩ ﻋﻠﻴﻪ ﺍﻝﺸﺎﺭﻉ ﺒﺨﻼﻑ ﺍﻝﻌﺩﺩ ﻭ ﺍﻝﻤﻨﻌﺔ ﻭﺍﻝﺘﻤﻜﻴﻥ ﻭﺇﻤﻜﺎﻥ‬
‫ﺍﻻﻨﺤﻴﺎﺯ ﻓﺈﻨﻬﺎ ﻤﻤﺎ ﻴﺤﺼل ﺸﻴﺌ ﹰﺎ ﻓﺸﻴﺌ ﹰﺎ ﺒل ﺃﻜﺩ ﻋﻠﻰ ﻋﺩﻡ ﺇﻨﺎﻁﺔ ﺍﻝﺤﻜﻡ ﺒﺎﻝﻌﻠﺔ ﺍﻝﻤﺸﻭﺸﺔ‬
‫ﺒﻘﻭﻝﻪ "ﻤﺎﺒﻘﻲ ﻤﻥ ﺍﻝﻨﺎﺱ ﺍﺜﻨﺎﻥ" ﻓﻤﺎ ﺘﺤﺼل ﺒﻪ ﺍﻝﺸﻭﻜﺔ ﺍﻝﺘـﻲ ﺘﺘﺤﻘـﻕ ﺒﻬـﺎ ﺍﻹﻤﺎﻤـﺔ‬
‫ﻭﺍﻝﺨﻼﻓﺔ ﺘﻜﻔﻲ ﻓﻲ ﻗﻴﺎﻤﻬﺎ ﻭﻝﻭ ﻝﻡ ﺘﻜﻥ ﺘﺎﻤﺔ‪ ،‬ﻓﺎﻝﻘﻭل ﺒﺄﻥ ﺍﻝﺸﺎﺭﻉ ﻭﻀﻊ ﺤـﺩﹰﺍ ﻝـﺫﺍﻝﻙ‬
‫ﻭﺃﻨﺎﻁ ﺍﻝﺤﻜﻡ ﺒﻪ ﻭ ﺍﻝﺘﻌﻠﻕ ﺒﻪ ﻭ ﺍﻝﺩﻭﺭﺍﻥ ﻤﻌﻪ ﻴﻘﺭﺏ ﺃﻥ ﻴﻜﻭﻥ ﻤﻥ ﺍﻝﺘﻜﻠﻴـﻑ ﺒﻤـﺎ ﻻ‬
‫ﻴﻁﺎﻕ ﺇﺫ ﻓﻬﻭﻡ ﺍﻝﻤﻜﻠﻔﻴﻥ ﺘﺨﺘﻠﻑ ﻓﻲ ﻤﻌﻨﻰ ﺍﻝﺸﻭﻜﺔ ﻭ ﺍﻝﻤﻨﻌﺔ ﺜﻡ ﺇﻥ ﺍﻝﺸﻭﻜﺔ ﻭ ﺍﻝﻤﻨﻌـﺔ‬
‫ﻓﻲ ﺤﺎﻝﻨﺎ ﺍﻝﻴﻭﻡ ﻫﻲ ﻜﺎﻓﻴﺔ ﻓﻲ ﺘﻨﺼﻴﺏ ﺍﻹﻤﺎﻡ‪.‬‬

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‫ﻓﺈﻥ ﻗﻴل ﻻﺯﻡ ﺍﻝﻘﻭل ﺒﺄﻨﻪ ﻴﻜﻔﻲ ﻓﻲ ﻤﻌﻨﻰ ﺍﻝﺠﻨﺔ ﻭ ﺍﻝﻤﻨﻌﺔ ﻭﺍﻝﺸﻭﻜﺔ ﺤﺼﻭل ﺠﻨﺴﻬﺎ ﺃﻭ‬
‫ﺸﻲﺀ ﻤﻨﻬﺎ ﺘﻘﻭﻡ ﺒﻪ ﺍﻹﻤﺎﻤﺔ ﺍﻝﻘﻭل ﺒﺘﺭﺘﻴﺏ ﺒﻌﺽ ﺍﻵﺜﺎﺭ ﺍﻝﺘﻲ ﻝـﻡ ﺘﻭﺠـﺩ ﻤـﺴﺒﺒﺎﺘﻬﺎ‬
‫ﻜﺎﻝﺤﻜﻡ ﻋﻠﻰ ﺃﺒﻨﺎﺀ ﻭﻨﺴﺎﺀ ﺍﻝﻤﺭﺘﺩﻴﻥ ﺒﺎﻝﺭﺩﺓ ﻝﻌﺩﻡ ﺍﻻﻨﺤﻴﺎﺯ ﺇﻝﻴﻨﺎ‪ .‬ﻓﻴﻘﺎل ﺒﺄﻥ ﺘﻠﻙ ﺍﻵﺜـﺎﺭ‬
‫ﻭﻨﺤﻭﻫﺎ ﻻ ﺘﻠﺯﻡ ﺇﻻ ﻤﻊ ﺘﻤﺎﻡ ﺍﻝﺸﻭﻜﺔ ﻭ ﺇﻤﻜﺎﻥ ﺍﻻﻨﺤﻴﺎﺯ ﻻ ﺃﻨﻪ ﻻ ﺇﻤﺎﻡ ﺇﻻ ﺒﺸﻭﻜﺔ ﺘﺎﻤﺔ‬
‫ﻭﺩﺍﺭ ﻤﻨﻌﺔ ﻴﻤﻜﻥ ﺍﻻﻨﺤﻴﺎﺯ ﺇﻝﻴﻬﺎ ﻭ ﺍﻻﺘﻘﺎﺀ ﺒﻬﺎ ﻭﻫﺫﺍ ﻤﻌﻨﻰ ﺯﺍﺌﺩ ﻋﻥ ﺃﺼل ﺍﻝـﺸﻭﻜﺔ ﻭ‬
‫ﺍﻝﻤﻨﻌﺔ ﺍﻝﺘﻲ ﻴﻤﻜﻥ ﻤﻌﻬﺎ ﺘﻨﺼﻴﺏ ﺇﻤﺎﻡ ﻝﻠﻤﺴﻠﻤﻴﻥ ﺘﺒﺭﺃ ﺒﻪ ﺍﻝﺫﻤﺔ ﻭﻴﻠـﺯﻡ ﻤـﻥ ﺴـﻭﻯ‬
‫ﺠﻤﺎﻋﺘﻪ ﺫﺍﺕ ﺸﻭﻜﺔ ﻤﺒﺎﻴﻌﺘﻪ ﻭﺍﻝﺨﺭﻭﺝ ﻤﻥ ﺘﺒﻌﺔ ﺨﻠﻭ ﺍﻝﺯﻤﺎﻥ ﻤﻥ ﺠﻤﺎﻋﺔ ﺫﺍﺕ ﺸﻭﻜﺔ‬
‫ل»‬
‫ﻰ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻗﹶﺎ َ‬
‫ﻥ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻋِ‬‫ﻭﺇﻤﺎﻡ ﻴﻘﻭﺩﻫﻡ ﺒﻜﺘﺎﺏ ﺍﷲ‪ ،‬ﻓ ‪‬ﻌﻥ‪َ ‬ﺃﺒِﻰ ‪‬ﻫ ‪‬ﺭﻴ‪ ‬ﺭ ﹶﺓ ‪‬‬
‫ﻥ‬
‫ل ﻜﹶﺎ ‪‬‬
‫ﻋ ‪‬ﺩ َ‬
‫ل ‪‬ﻭ ‪‬‬
‫ﺠﱠ‬
‫ﻋ ‪‬ﺯ ‪‬ﻭ ‪‬‬
‫ل ِﻤﻥ‪ ‬ﻭﺭ‪‬ﺍ ِﺌ ِﻪ ‪‬ﻭ ‪‬ﻴﱠﺘﻘﹶﻰ ِﺒ ِﻪ ﹶﻓ ِﺈﻥ‪َ ‬ﺃ ‪‬ﻤ ‪‬ﺭ ِﺒ ﹶﺘﻘﹾﻭ‪‬ﻯ ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﺠﱠﻨﺔﹲ ‪‬ﻴﻘﹶﺎ ﹶﺘ ُ‬
‫ﻹﻤ‪‬ﺎ ‪‬ﻡ ‪‬‬
‫ِﺇﱠﻨﻤ‪‬ﺎ ﺍ ِ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ِﻤﻨﹾ ‪‬ﻪ « ﺃﺨﺭﺠﻪ ﻤﺴﻠﻡ ﺒﺭﻗﻡ)‪. (٤٨٧٨‬‬
‫ﻥ ‪‬‬
‫ﻙ َﺃﺠ‪‬ﺭ‪ ‬ﻭِﺇﻥ‪ ‬ﻴﺄْ ‪‬ﻤﺭ‪ِ ‬ﺒ ﹶﻐﻴ‪ِ ‬ﺭ ِﻩ ﻜﹶﺎ ‪‬‬
‫ﹶﻝ ‪‬ﻪ ِﺒ ﹶﺫِﻝ ‪‬‬
‫" ﻓﻬﺫﺍ ﺍﻝﺤﺩﻴﺙ ﻴﺸﻴﺭ ﻝﻬﺫﺍ ﺍﻝﻤﻌﻨﻰ ﻓﺎﻹﻤﺎﻡ ﻓﺭﻉ ﻋﻥ ﻭﺠﻭﺩ ﻁﺎﺌﻔﺔ ﺫﺍﺕ ﺸﻭﻜﺔ ﻭﻤﻨﻌـﺔ‬
‫ﻭ ﺍﻵﺜﺎﺭ ﻭ ﺍﻷﺤﻜﺎﻡ ﺍﻝﻤﺘﺭﺘﺒﺔ ﻋﻠﻰ ﺘﻠﻙ ﺍﻝﻁﺎﺌﻔﺔ ﻤﺘﻌﻠﻕ ﺒﺩﺭﺠﺎﺕ ﺍﻝﺸﻭﻜﺔ ﻭ ﺍﻝﻤﻨﻌﺔ ﻗﻭﺓ‬
‫ﻭﻀﻌﻔﺎﹰ‪ ،‬ﻭﻅﻬﻭﺭ ﺫﻝﻙ ﺒﻴﻥ ﻝﻤﻥ ﺨﻠﻊ ﻋﻨﻪ ﺭﺒﻘﺔ ﺍﻝﻬﻭﻯ ﻭﺍﻝﺘﻘﻠﻴﺩ‪.‬‬
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 ‫‪ _٤‬ﺴﻴﻘﺎل‪ :‬ﻤﻥ ﻤﻘﻭﻤﺎﺕ ﺍﻝﺩﻭﻝﺔ ﻭﺠﻭﺩ ﺍﻝﻤﺅﺴﺴﺎﺕ ﻭﺍﻷﺠﻬﺯﺓ ﺍﻝﺤﻜﻭﻤﻴﺔ ﻭﻤﺭﺍﻓﻕ‬
‫ﺍﻝﺩﻭﻝﺔ ﺍﻝﻤﻌﺭﻭﻓﺔ ﺍﻝﻴﻭﻡ‪ ،‬ﻭﺩﻭﻝﺘﻜﻡ ﺍﻝﺘﻲ ﺃﻋﻠﻨﺘﻤﻭﻫﺎ‪ ،‬ﻻ ﺘﻘﺩﻡ ﺸﻴﺌ ﹰﺎ ﻤﻥ ﺫﻝﻙ ﻭﻻ ﺘﺘﻤﺘﻊ‬
‫ﻓﻴﻤﺎ ﻨﺭﻯ ﺒﺎﻝﻤﻅﺎﻫﺭ ﺍﻝﺴﻴﺎﺩﻴﺔ ﺍﻝﺘﻲ ﻨﻠﺤﻅﻬﺎ ﻓﻲ ﺩﻭل ﺍﻝﻌﺼﺭ‪!! . .‬‬
‫ﻭﻨﻘﻭل‪:‬‬
‫ﺍﻷﺼل ﺍﻝﺫﻱ ﻨﺭﺠﻊ ﺇﻝﻴﻪ ﻓﻲ ﻗﺭﺍﺭﺍﺘﻨﺎ ﻭﺨﻁﻁ ﻋﻤﻠﻨﺎ ﻫﻭ ﺍﻝﻜﺘﺎﺏ ﻭﺍﻝﺴﻨﺔ‪ ،‬ﻭﺍﻷﻗـﻭﺍل‬
‫ﺍﻝﻤﻌﺘﺒﺭﺓ ﻷﻫل ﺍﻝﻌﻠﻡ ﺍﻝﻤﺸﻬﻭﺩ ﻝﻬﻡ ﻤﻥ ﺍﻝﺴﻠﻑ ﻭﺍﻝﺨﻠﻑ‪ ،‬ﻭﻻ ﻨﻌﻠﻡ ﻓﻲ ﻫـﺫﻩ ﺍﻷﺼـﻭل‬
‫ﺘﻭﺼﻴﻔ ﹰﺎ ﻝﻠﺩﻭﻝﺔ ﺍﻝﻤﺴﻠﻤﺔ ﻴﺠﻌل ﻤﻥ ﻤﻘﻭﻤﺎﺘﻬﺎ ﻭﺠﻭﺩ ﺃﺠﻬﺯﺓ ﻤﻌﻴﻨﺔ ﻋﻠﻰ ﻨﺤﻭ ﻤﺎ ﻴـﺭﺍﻩ‬
‫ﺍﻝﻌﺎﻝﻡ ﺍﻝﻴﻭﻡ ﻤﻥ ﺸﺄﻥ ﺍﻝﺤﻜﻭﻤﺎﺕ‪ ،‬ﻭﻻ ﺩﻝﻴل ﻤﻌﻠﻭﻡ ﻴﺸﺘﺭﻁ ﻭﺠﻭﺩ ﺃﺠﻬﺯﺓ ﻭﻤﺭﺍﻓﻕ ﻋﻠﻰ‬
‫ﻨﺤﻭ ﺍﻝﺩﻭل ﺍﻝﻌﺼﺭﻴﺔ ﺍﻝﺘﻲ ﺃﻏﻠﺏ ﺘﻨﻅﻴﻤﺎﺘﻬﺎ ﺃﺘﺕ ﻋﻥ ﻁﺭﻴﻕ ﺍﻝﻐﺭﺏ ﺍﻝﻜﺎﻓﺭ ﻭﻤﻴﺭﺍﺜـﻪ‬
‫ﺍﻝﺴﻴﺎﺴﻲ‪ ،‬ﻭﻫﺫﺍ ﻝﻴﺱ ﺇﻨﻜﺎﺭ ﻤﻨﺎ ﻝﺩﻭﺭ ﺘﻠﻙ ﺍﻷﺠﻬﺯﺓ ﻭ ﻓﺎﻋﻠﻴﺔ ﺘﻠﻙ ﺍﻝﻤﺭﺍﻓﻕ ﺍﻝﺘﻲ ﺘﻨﻅﻡ‬
‫ﺏ ﻋﻠـﻰ ﺍﺸـﺘﺭﺍﻁ‬
‫ﻋﻤل ﺍﻝﺩﻭﻝﺔ‪ ،‬ﻭﺘﺴﻬﻡ ﻓﻲ ﺇﻨﺠﺎﺯ ﺃﻋﻤﺎﻝﻬﺎ‪ ،‬ﻭﻝﻜـﻥ ﺘﻨﺒﻴﻬﻨـﺎ ﻴﻨـﺼ ‪‬‬
‫ﺍﻝﺘﻭﺼﻴﻑ ﺍﻝﻤﻌﺎﺼﺭ ﻝﻠﺩﻭل ﻓﻲ ﻫﻴﻜﻠﺘﻬﺎ ﻭﺇﺩﺍﺭﺘﻬﺎ ﻓﻲ ﺩﻭﻝﺔ ﺍﻹﺴﻼﻡ ﺍﻝﻤﻨﺸﻭﺩﺓ‪ ،‬ﻨﻘﻭل ﻻ‬
‫ﺩﻝﻴل ﻤﻥ ﺍﻝﺸﺭﻉ ﻴﻜﻴﻑ ﻨﻭﻋ ﹰﺎ ﻤﻌﻴﻨ ﹰﺎ ﻤﻥ ﺍﻝﺘﻨﻅﻴﻡ ﺃﻭ ﺍﻹﺩﺍﺭﺓ ﻴﻠﺯﻡ ﺒﻪ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴـﻼﻤﻴﺔ‬
‫ﺍﻝﻨﺎﺸﺌﺔ‪ ،‬ﻭﻝﻜﻥ ﺍﻷﻤﺭ ﻤﻭﻜﻭل ﺇﻝﻰ ﺃﻭﻝﻲ ﺍﻷﻤﺭ ﺍﻝﻘﺎﺌﻤﻴﻥ ﻋﻠﻰ ﻫﺫﻩ ﺍﻝﺩﻭﻝﺔ ﺃﻥ ﻴﺨﺘـﺎﺭﻭﺍ‬
‫ﻤﺎ ﻫﻭ ﺃﺼﻠﺢ ﻝﻠﻤﺴﻠﻤﻴﻥ ﻭﻤﺎ ﻴﻨﺎﺴﺏ ﺃﺤﻭﺍﻝﻬﻡ ﻤﻥ ﻨﻅﻡ ﺍﻹﺩﺍﺭﺓ ﻭﺍﻝﻬﻴﻜﻠـﺔ ﻭﺍﻝﺘﺭﺍﺘﻴـﺏ‬
‫ﺍﻝﺘﻲ ﺘﻔﻌ‪‬ل ﺃﻋﻤﺎل ﺍﻝﺩﻭﻝﺔ ﻭﺘﺴﻬﻡ ﻓﻲ ﺘﻭﺠﻴﻪ ﻜﻔﺎﺀﺍﺘﻬﺎ ﻭﻁﺎﻗﺎﺘﻬﺎ ﺒﻤﺎ ﻴﺭﻀـﻲ ﺍﷲ ﻋـﺯ‬
‫ﻭﺠل‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻼ ﻀﺭﻭﺭﺓ ﺍﻵﻥ ﻤﻥ ﺍﻝﺘﺸﺩﻴﺩ ﻋﻠﻰ ﺇﻅﻬﺎﺭ ﻤﺭﺍﻓـﻕ ﺭﺴـﻤﻴﺔ ﻝﻠﺩﻭﻝـﺔ‬
‫ﺍﻝﻤﺴﻠﻤﺔ‪ ،‬ﻭﻫﻭ ﻓﻲ ﺍﻝﺤﺎل ﺍﻝﺭﺍﻫﻥ ﻻ ﻴﻌﺩﻭ ﺃﻥ ﻴﻜﻭﻥ ﻤﻅﻬﺭﹰﺍ ﺇﻋﻼﻤﻴ ﹰﺎ ﺒﺎﻫﺘﺎﹰ‪ ،‬ﻜﻤﺎ ﻫـﻭ‬
‫ﺤﺎل ﺍﻝﺤﻜﻭﻤﺔ ﺍﻝﻌﺭﺍﻗﻴﺔ ﺍﻝﻌﻤﻴﻠﺔ‪ ،‬ﻓﻬﻲ ﻅﺎﻫﺭﺓ ﻝﻠﻌﻴﺎﻥ ﺇﻋﻼﻤﻴ ﹰﺎ ﻭﻝﻜﻨﻬﺎ ﺴـﺎﻗﻁﺔ ﻋﻤﻠﻴـ ﹰﺎ‬
‫ﺒﺄﺠﻬﺯﺘﻬﺎ ﻭﺇﺩﺍﺭﺍﺘﻬﺎ‪ ،‬ﻭﻋﻠﻰ ﺍﻝﻌﻜﺱ‪ ،‬ﻓﺩﻭﻝﺔ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﺴﺘﻜﻭﻥ ﻏﻴﺭ ﻅﺎﻫﺭﺓ ﺍﻝﻤﺭﺍﻓـﻕ‬
‫ﻭﻝﻜﻨﻬﺎ ﻤﻭﺠﻭﺩﺓ ﻋﻠﻰ ﺍﻷﺭﺽ ﻓﻲ ﺘﻤﺎﺱ ﻤﻊ ﺍﻝﻨﺎﺱ‪ ،‬ﻭﺘﻔﺎﻋـل ﻜﺒﻴـﺭ ﻤـﻊ ﻭﺍﻗﻌﻬـﻡ‬
‫ﻭﺤﺎﺠﺎﺘﻬﻡ‪.‬‬
‫ﻭﻤﻥ ﻭﺠﻬﺔ ﺃﺨﺭﻯ‪ ،‬ﻓﻤﻅﻬﺭ ﺇﻋﻼﻥ ﺍﻝﺩﻭﻝﺔ ﺤﺴﺒﻤﺎ ﺼﻭﺭﻨﺎﻩ ‪ ،‬ﻝﻴﺱ ﻏﺭﻴﺒ ﹰﺎ ﻋﻠﻰ ﺍﻝﻌﺎﻝﻡ‬
‫ﻗﺩﻴﻤ ﹰﺎ ﻭﺤﺩﻴﺜﺎﹰ‪ ،‬ﻓﻘﺩ ﺸﻬﺩ ﺍﻝﺘﺎﺭﻴﺦ ﺍﻝﻘﺩﻴﻡ ﻭﺍﻝﻤﻌﺎﺼﺭ ﻨﺸﻭﺀ ﺩﻭل ﻭﺤﻜﻭﻤﺎﺕ ﻋﻠـﻰ ﻫـﺫﺍ‬
‫ﺍﻝﻨﻤﻁ‪ ،‬ﺤﺘﻰ ﻨﻤﺕ ﻭﺘﻭﺴﻌﺕ ﻭﺘﻭﻁﺩﺕ ﺃﺭﻜﺎﻨﻬﺎ‪. . .‬‬

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‫ﻓﺩﻭﻝﺔ ﺍﻝﻨﺒﻭﺓ ﺍﻷﻭﻝﻰ ﻜﺎﻨﺕ ﺸﺒﻴﻬﺔ ﺒﻬﺫﺍ ﺍﻝﺤﺎل ﺇﻥ ﻝﻡ ﺘﻜﻥ ﻤﻁﺎﺒﻘﺔ ﻝـﻪ ﻓـﻲ ﻤﺭﺍﺤﻠﻬـﺎ‬
‫ﺍﻷﻭﻝﻰ‪ ،‬ﻋﻨﺩﻤﺎ ﻗﺩﻡ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺍﻝﻤﺩﻴﻨﺔ‪ ،‬ﻭﺒﺩﺀ ﻴﻨﻅﻡ ﺃﻤﻭﺭ ﺍﻝﻨﺎﺱ‪ ،‬ﻝـﻡ‬
‫ﻴﺴﺘﺘﺏ ﻝﻪ ﺍﻷﻤﺭ ﺇﻻ ﺒﻌﺩ ﺍﻀﻁﺭﺍﺒﺎﺕ ﺤﺼﻠﺕ ﻤﻥ ﻗﺒل ﺍﻝﻴﻬـﻭﺩ ﻭﺍﻝﻤﻨـﺎﻓﻘﻴﻥ ﺩﺍﺨـل‬
‫ﺍﻝﻤﺩﻴﻨﺔ‪:‬‬
‫ﻓﺒﻨﻭ ﻗﻴﻨﻘﺎﻉ‪:‬‬
‫ﻗﺎﻡ ﺃﺤﺩ ﺭﺠﺎﻝﻬﻡ ﺒﺎﻻﻋﺘﺩﺍﺀ ﻋﻠﻰ ﺍﻤﺭﺃﺓ ﻤﺴﻠﻤﺔ ﻭﻜﺎﻥ ﻴﺭﻴﺩ ﺇﺠﺒﺎﺭﻫﺎ ﻋﻠﻰ ﻜﺸﻑ ﻭﺠﻬﻬﺎ‬
‫ﻓﺭﺒﻁ ﺫﻴل ﺜﻭﺒﻬﺎ ﺒﻤﺴﻤﺎﺭ ﻓﺎﻨﻜﺸﻔﺕ ﻋﻭﺭﺘﻬﺎ ﻓﺎﺴﺘﻐﺎﺜﺕ ﺒﺎﻝﻤﺴﻠﻤﻴﻥ ﻓﺠﺎﺀ ﺃﺤﺩ ﺍﻝﻤﺴﻠﻤﻴﻥ‬
‫ﻓﻘﺘﻠﻪ ﺜﻡ ﻗﺎﻡ ﻴﻬﻭﺩﻱ ﺁﺨﺭ ﻓﻘﺘل ﺍﻝﻤﺴﻠﻡ‪ ،‬ﻭﺒﻌﺩ ﺫﻝﻙ ﺃﺠﻼﻫﻡ ﺍﻝﺭﺴﻭل ﺼـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺴﻠﻡ ﻋﻥ ﺍﻝﻤﺩﻴﻨﺔ‪.‬‬
‫ﻭ ﺒﻨﻭ ﺍﻝﻨﻀﻴﺭ‪:‬‬
‫ﻜﺎﻨﻭﺍ ﻴﺭﻴﺩﻭﻥ ﺇﻝﻘﺎﺀ ﺤﺠﺭ ﻋﻠﻰ ﺭﺃﺱ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺒﻴﻨﻤـﺎ ﻜـﺎﻥ‬
‫ﺠﺎﻝﺴ ﹰﺎ ﻤﻌﻬﻡ ﺘﺤﺕ ﺒﻴﺕ ﻤﻥ ﺒﻴﻭﺘﻬﻡ ﻷﻤﺭ ﻜﺎﻥ ﻴﺒﺤﺜﻪ ﻤﻌﻬﻡ‪ ،‬ﻭﻝﻜﻥ ﺍﷲ ﺘﻌـﺎﻝﻰ ﺃﺨﺒـﺭ‬
‫ﺭﺴﻭﻝﻪ ﺒﻤﺎ ﻜﺎﻨﻭﺍ ﻴﺭﻴﺩﻭﻥ ﻓﻌﻠﻪ ﻓﺭﺠﻊ ﻋﻠﻴﻪ ﺍﻝﺼﻼﺓ ﻭﺍﻝﺴﻼﻡ ﻭﺠﻬﺯ ﺠﻴﺸ ﹰﺎ ﻭﻋﺎﺩ ﺇﻝﻴﻬﻡ‬
‫ﻝﻘﺘﺎﻝﻬﻡ‪ ،‬ﻭﺒﻌﺩ ﺃﻥ ﺤﺎﺼﺭﻫﻡ ﻁﻠﺒﻭﺍ ﻤﻨﻪ ﺃﻥ ﻴﺠﻠﻴﻬﻡ ﻭﻴﺄﺨـﺫﻭﺍ ﻤﺘـﺎﻋﻬﻡ ﺩﻭﻥ ﺍﻝـﺴﻼﺡ‬
‫ﻓﻭﺍﻓﻕ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻭﺨﺭﺠﻭﺍ ﻤﻥ ﺍﻝﻤﺩﻴﻨﺔ‪ ،‬ﻭﻨﺯﻝﺕ ﻓﻲ ﺤﻘﻬﻡ ﺴﻭﺭﺓ ﺍﻝﺤﺸﺭ‪.‬‬
‫ﻭﺒﻨﻭ ﻗﺭﻴﻅﺔ‪:‬‬
‫ﻨﻘﻀﻭﺍ ﻋﻬﺩﻫﻡ ﻤﻊ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺃﺜﻨﺎﺀ ﻏﺯﻭﺓ ﺍﻝﺨﻨﺩﻕ ﺤﻴﻥ ﺃﻋﺎﻨﻭﺍ‬
‫ﻗﺭﻴﺸ ﹰﺎ ﻝﻴﺩﺨﻠﻭﺍ ﻤﻥ ﺠﻬﺘﻬﻡ ﺒﻌﺩ ﺃﻥ ﺍﺘﻔﻕ ﻤﻌﻬﻡ ﺃﻥ ﻻ ﻴﺩﺨﻠﻭﺍ ﻤـﻥ ﺩﻴـﺎﺭﻫﻡ‪ ،‬ﻭﻋﻨـﺩﻤﺎ‬
‫ﺍﻨﺘﻬﺕ ﻏﺯﻭﺓ ﺍﻷﺤﺯﺍﺏ ﺴﺎﺭﻉ ﺍﻝﺭﺴﻭل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻝﺘﺼﻔﻴﺔ ﺍﻝﺤﺴﺎﺏ ﻤﻌﻬـﻡ‬
‫ﻭﺒﻌﺩ ﺍﻝﺤﺼﺎﺭ ﺍﺴﺘﺴﻠﻤﻭﺍ ﻭﺤﻜﻡ ﻋﻠﻴﻬﻡ ﺴﻌﺩ ﺒﻥ ﻤﻌﺎﺫ ﺒﺄﻥ ﻴﻘﺘـل ﺭﺠـﺎﻝﻬﻡ ﻭﺘـﻭﺯﻉ‬
‫ﺃﻤﻭﺍﻝﻬﻡ ﻭﺘﺴﺒﻰ ﻨﺴﺎﺅﻫﻡ‪ ،‬ﻭﻨﻔﺫ ﺍﻝﺤﻜﻡ ﻓﻲ ﺤﻭﺍﻝﻲ )‪ (٧٠٠‬ﻤﻥ ﺭﺠﺎﻝﻬﻡ ﻭﻗـﺩ ﺫﻜـﺭﺕ‬
‫ﻗﺼﺘﻬﻡ ﻓﻲ ﺴﻭﺭﺓ ﺍﻷﺤﺯﺍﺏ‪.‬‬
‫ﻭﻴﻬﻭﺩ ﺨﻴﺒﺭ‪:‬‬
‫ﻭﻫﺅﻻﺀ ﺃﻴﻀ ﹰﺎ ﻨﻘﻀﻭﺍ ﻋﻬﺩﻫﻡ ﻤﻊ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓﻲ ﻏﺯﻭﺓ ﺍﻝﺨﻨﺩﻕ‬
‫ﻭﺤﺎﺼﺭﻫﻡ ﺍﻝﺭﺴﻭل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻭﻜﺎﻨﺕ ﺨﻴﺒﺭ ﺃﻜﺒـﺭ ﺤـﺼﻭﻨﻬﻡ ﻭﻁـﺎل‬
‫ﺤﺼﺎﺭﻫﻡ ﻭﻜﺎﻨﻭﺍ ﻤﻥ ﺃﻜﺜﺭ ﻗﺒﺎﺌل ﺍﻝﻴﻬﻭﺩ ﻋﺩﺩﹰﺍ ﻓﻲ ﺫﻝﻙ ﺍﻝﻭﻗﺕ‪ ،‬ﻭﺒﻌﺩ ﺍﻝﺤﺼﺎﺭ ﺍﻝﻁﻭﻴل‬

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‫ﻁﻠﺒﻭﺍ ﺍﻝﺼﻠﺢ‪ ،‬ﻓﺄﺠﺎﺒﻬﻡ ﺍﻝﺭﺴﻭل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻝﺫﻝﻙ ﻭﻝﻜـﻨﻬﻡ ﻨﻘـﻀﻭﻩ ﻤـﺭﺓ‬
‫ﺃﺨﺭﻯ ﻓﺴﺒﻰ ﺍﻝﻤﺴﻠﻤﻭﻥ ﻨﺴﺎﺅﻫﻡ ﻭﺃﻭﻻﺩﻫﻡ ﻭﻗﺴﻤﻭﺍ ﺃﻤﻭﺍﻝﻬﻡ ﻭﺍﺘﻔﻘﻭﺍ ﻤﻊ ﺍﻝﺭﺴـﻭل ﺃﻥ‬
‫ﻴﺒﻘﻭﺍ ﻭﻴﺯﺭﻋﻭﺍ ﺍﻷﺭﺽ ﻭﻴﻘﺴﻤﻭﺍ ﻨﺘﺎﺠﻬﺎ ﺒﻴﻨﻬﻡ ﻭﺒﻴﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ‪ ،‬ﺤﺘﻰ ﻁﺭﺩﻫﻡ ﺍﻝﺨﻠﻴﻔﺔ‬
‫ﻋﻤﺭ ﺒﻥ ﺍﻝﺨﻁﺎﺏ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻤﻥ ﺍﻝﺠﺯﻴﺭﺓ ﺍﻝﻌﺭﺒﻴﺔ ﺤﻴﻥ ﻫﻤﻭﺍ ﺒﺎﻝﻐﺩﺭ ﻤﺭﺓ ﺃﺨﺭﻯ‬
‫ﻝﻴﻘﺘﻠﻭﺍ ﺍﺒﻥ ﻋﻤﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪.‬‬
‫ﻜل ﻫﺫﺍ ﺤﺩﺙ ﻤﻊ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺒﻌـﺩ ﺇﻋﻼﻨـﻪ ﻝﻠﺩﻭﻝـﺔ ﻓـﻲ ﺍﻝﻤﺩﻴﻨـﺔ‬
‫ﻭﻤﻤﺎﺭﺴﺘﻪ ﻝﻠﺴﻠﻁﺔ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﻭ ﻤﺎ ﻴﻌﺭﻑ ﺒﺎﻝﻠﻐﺔ ﺍﻝﻤﻌﺎﺼﺭﺓ ﺒﺎﻻﻀﻁﺭﺍﺒﺎﺕ ﺍﻝﺩﺍﺨﻠﻴـﺔ‪،‬‬
‫ﻭﻝﻜﻥ ﺫﻝﻙ ﻜﻠﻪ ﻝﻡ ﻴﻜﻥ ﺴﺒﺒ ﹰﺎ ﻓﻲ ﺍﻝﺘﻭﻗﻑ ﻋﻥ ﻤﻤﺎﺭﺴﺔ ﺍﻝﺴﻠﻁﺔ ﺃﻭ ﻜـﺒﺢ ﺼـﻼﺤﻴﺎﺕ‬
‫ﺍﻝﺩﻭﻝﺔ ﻻﺨﺘﻼل ﺸﺭﻁ ﻤﻥ ﺸﺭﻭﻁﻬﺎ ﺃﻭ ﻓﻘﺩﺍﻨﻪ‪ ،‬ﻭﻤﻌﺭﻜﺔ ﺍﻷﺤﺯﺍﺏ ﺨﻴﺭ ﺸﺎﻫﺩ ﻋﻠـﻰ‬
‫ﻫﺫﺍ ﻓﻘﺩ ﺠﺎﺀ ﺃﻋﺩﺍﺀ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻤﻥ ﻜل ﺠﺎﻨﺏ‪ ،‬ﻭﺍﻨﻘﻠـﺏ ﻋﻠﻴﻬـﺎ ﺒﻌـﺽ ﻤـﻥ‬
‫ﺭﻋﺎﻴﺎﻫﺎ ﻭﻫﻡ ﺍﻝﻴﻬﻭﺩ ﻭﻜﺎﺩﺕ ﺍﻝﺩﻭﻝﺔ ﺃﻥ ﺘﺴﻘﻁ ﻓﻲ ﺍﻝﻤـﺼﻁﻠﺢ ﺍﻝﻤﻌﺎﺼـﺭ‪ ،‬ﻝﻔﻘـﺩﺍﻥ‬
‫ﻤﻅﺎﻫﺭ ﺍﻝﺴﻴﺎﺩﺓ ﻭﺍﻝﺴﻴﻁﺭﺓ ﻓﻲ ﻋﺩﺩ ﻤﻥ ﺍﻝﻤﻨﺎﻁﻕ ﻭﺨﺎﺼﺔ ﺍﻷﺤﻴﺎﺀ ﺍﻝﻴﻬﻭﺩﻴﺔ ﻭﻝﻡ ﻴﻜـﻥ‬
‫ﻫﺫﺍ ﻤﺎﻨﻌ ﹰﺎ ﻤﻥ ﺍﺴﺘﻤﺭﺍﺭ ﺍﻝﺩﻭﻝﺔ ﻭﻤﺤﺎﻓﻅﺘﻬﺎ ﻋﻠﻰ ﺃﺩﻭﺍﺭﻫﺎ‪.‬‬
‫ﺃﻤﺎ ﻋﻠﻰ ﻤﺩﺍﺭ ﺘﺎﺭﻴﺨﻨﺎ ﺍﻹﺴﻼﻤﻲ ﻓﻔﻲ ﺤﺎﻻﺕ ﺨﺎﺼﺔ ﻋﺩﻴﺩﺓ‪ ،‬ﺤﺎل ﺍﻝﻔﺘﺭﺍﺕ ﺍﻝﻌﺼﻴﺒﺔ‬
‫ﻋﻨﺩ ﺴﻘﻭﻁ ﺨﻼﻓﺔ ﻭﻗﻴﺎﻡ ﺃﺨﺭﻯ ﺃﻭ ﺨﻼل ﺘﻌﺭﺽ ﺍﻷﻤﺔ ﻝﻬﺠﻤﺎﺕ ﺨﺎﺭﺠﻴﺔ ﻜﺎﻝﻬﺠﻤـﺔ‬
‫ﺍﻝﺘﺘﺎﺭﻴﺔ ﻭﺍﻝﻬﺠﻤﺎﺕ ﺍﻝﺼﻠﻴﺒﻴﺔ‪ ،‬ﺨﻼل ﻤﺜل ﻫﺫﻩ ﺍﻝﻔﺘﺭﺍﺕ ﺍﻝﻌﺼﻴﺒﺔ ﻗﺎﻤـﺕ ﻤﺜـل ﻫـﺫﻩ‬
‫ﺍﻹﺩﺍﺭﺍﺕ ﻭﺍﺭﺘﻘﻰ ﺒﻌﻀﻬﺎ ﺒﺈﻗﺎﻤﺔ ﺩﻭﻴﻼﺕ ﺼﻐﻴﺭﺓ ﺜﻡ ﺘﺠﻤﻊ ﻹﻗﺎﻤﺔ ﺨﻼﻓﺔ ﺃﻭ ﺩﻭﻝـﺔ‪،‬‬
‫ﻭﺃﻭﻀﺢ ﻤﺜﺎل ﻝﺫﻝﻙ ﻫﻭ ﻓﺘﺭﺓ ﺍﻝﺤﺭﻭﺏ ﺍﻝﺼﻠﻴﺒﻴﺔ‪ ،‬ﻓﺎﻝﻘﺎﺭﺉ ﺍﻝﻤـﺘﻤﻌﻥ ﻝﺘﻠـﻙ ﺍﻝﻔﺘـﺭﺓ‬
‫ﺍﻝﺯﻤﻨﻴﺔ ﻴﺭﻯ ﺃﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻋﺎﻝﺠﻭﺍ ﺃﻤﺭ ﺍﻝﺼﻠﻴﺒﻴﻴﻥ ﻋﻥ ﻁﺭﻴﻕ ﺘﺠﻤﻌـﺎﺕ ﺼـﻐﻴﺭﺓ‪،‬‬
‫ﻭﺘﻨﻅﻴﻤﺎﺕ ﻤﺘﻭﺯﻋﺔ ﻤﺘﻔﺭﻗﺔ‪ ،‬ﻓﻬﺫﻩ ﻗﻠﻌﺔ ﺤﻜﻤﺘﻬﺎ ﻋﺎﺌﻠﺔ ﻤﻥ ﺍﻝﻌﺎﺌﻼﺕ ﺠﻤﻌـﺕ ﺘﺤـﺕ‬
‫ﺇﻤﺭﺘﻬﺎ ﻁﺎﺌﻔﺔ ﻤﻥ ﺍﻝﻨﺎﺱ‪ ،‬ﻭﻫﺫﻩ ﻗﺭﻴﺔ ﺍﺭﺘﻀﻭﺍ ﺤﻜﻡ ﻗﺎﺌﺩ ﻋﺎﻝﻡ ﻤﻨﻬﻡ ﻭﺠﺎﻫﺩﻭﺍ ﻤﻌـﻪ‪،‬‬
‫ﻭﻫﺫﺍ ﻋﺎﻝﻡ ﺍﻨﺘﻅﻡ ﻤﻌﻪ ﺠﻤﺎﻋﺔ ﻤﻥ ﺘﻼﻤﻴﺫﻩ ﻭﺍﺭﺘﻀﻭﺍ ﺇﻤﺎﻤﺘﻪ ﻭﻫﻜﺫﺍ‪ ،‬ﻭﻜﺎﻥ ﺩﻭﺭ ﺍﻝﻘﺎﺩﺓ‬
‫ﺍﻝﻜﺒﺎﺭ ﺃﻤﺜﺎل ﺁل ﺯﻨﻜﻲ ﻭﺍﻷﻴﻭﺒﻴﻴﻥ ﻫﻭ ﺘﺠﻤﻴﻊ ﻫﺫﻩ ﺍﻝﺘﻜﺘﻼﺕ ﻭﺍﻝﺘﻨﻅﻴﻤﺎﺕ ﻓﻲ ﺘﺠﻤـﻊ‬
‫ﻭﺍﺤﺩ ﻭﺘﻨﻅﻴﻡ ﻭﺍﺤﺩ‪ . . .‬ﺘﺠﻠﻰ ﻓﻴﻤﺎ ﺒﻌﺩ ﻓﻲ ﺼﻭﺭﺓ ﺍﻝﺩﻭﻝﺔ ﺍﻝﺘﻲ ﺒﺩﺃﺕ ﺘﺘﻭﺴﻊ ﻭﺘﻘﻭﻯ‪.‬‬

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‫ﻭﻤﻥ ﺍﻷﻤﺜﻠﺔ ﺍﻝﺘﺎﺭﻴﺨﻴﺔ ﻋﻠﻰ ﺍﻝﻤﻨﺎﻁﻕ ﺍﻝﻤﺩﺍﺭﺓ ﺒﻤﺎ ﻴﺸﺒﻪ ﺩﻭﻝﺔ ﻝﻔﺘﺭﺓ ﻤـﻥ ﺍﻝـﺯﻤﻥ ـ‬
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‫ﺍﻝﺘﻲ ﺠﺩﺩﺕ ﺩﻋﻭﺓ ﺍﻝﺘﻭﺤﻴﺩ ﻭﺍﻝﺠﻬـﺎﺩ‬ ‫ﺤﺭﻜﺔ ﺍﻹﻤﺎﻡ ﺍﻝﺴﻴﺩ ﺃﺤﻤﺩ ﺒﻥ ﻋﺭﻓﺎﻥ ﺍﻝﺸﻬﻴﺩ‬

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‫‪ -‬ﺤﺭﻜﺔ ﺃﺤﻤﺩ ﺒﻥ ﻋﺭﻓﺎﻥ ﺍﻝﺸﻬﻴﺩ‬
‫) ‪١٢٤٦ - ١٢٠١‬ﻫـ ( ) ‪١٨٣١ - ١٧٨٦‬ﻡ (‬
‫ﻤﺤﻤﺩ ﺍﻝﻌﺒﺩﺓ‬
‫ﻜﺎﻨﺕ ﺍﻝﺜﻤﺎﺭ ﺍﻝﻌﻤﻠﻴﺔ ﻝﺠﻬﻭﺩ ﺍﻹﻤﺎﻡ ﻭﻝﻲ ﺍﷲ ﺍﻝﺩﻫﻠﻭﻱ ﺍﻝﻌﻠﻤﻴﺔ ﻭﺍﻝﺘﺭﺒﻭﻴﺔ ﻋﻠﻰ ﻴﺩ ﺃﺒﻨﺎﺌﻪ ﻭﺃﺤﻔﺎﺩﻩ ﻭﺘﻼﻤﺫﺘﻪ‪ ،‬ﻓﻘﺎﻤﻭﺍ‬
‫ﺒﻨﺸﺭ ﺍﻝﺴﻨﺔ ﻭﺇﺤﻴﺎﺀ ﺘﻌﺎﻝﻴﻡ ﺍﻹﺴﻼﻡ ﻓﻲ ﻜل ﺃﺭﺠﺎﺀ ﺍﻝﻬﻨﺩ ﻜﺎﻥ ﻝﻺﻤﺎﻡ ﺍﻝﺩﻫﻠﻭﻱ ﺃﺭﺒﻌﺔ ﺃﻨﺠﺎل‪ ،‬ﻜﻠﻬﻡ ﻁﻠﺒﻭﺍ ﺍﻝﻌﻠﻡ ﻭﻫﻡ‪:‬‬
‫ﻋﺒﺩ ﺍﻝﻌﺯﻴﺯ‪ ،‬ﺭﻓﻴﻊ ﺍﻝﺩﻴﻥ‪ ،‬ﻋﺒﺩ ﺍﻝﻘﺎﺩﺭ‪ ،‬ﻋﺒﺩ ﺍﻝﻐﻨﻲ‪ ،‬ﺇﻻ ﺃﻥ ﺃﻜﺒﺭﻫﻡ ﻋﺒﺩ ﺍﻝﻌﺯﻴﺯ ﻜﺎﻥ ﺃﻜﺜﺭﻫﻡ ﻋﻠﻤ‪‬ﺎ ﻭﺘﺩﺭﻴﺴ‪‬ﺎ ﻭﺘﺄﻝﻴﻔﹰﺎ‪،‬‬
‫ﻭﻗﺩ ﺍﻨﺘﻔﻊ ﺒﻪ ﺨﻠﻕ ﻜﺜﻴﺭ‪ ،‬ﻭﻅﻬﺭ ﻓﻲ ﺍﻝﻬﻨﺩ ﻋﻠﻤﺎﺀ ﻤﺘﻀﻠﻌﻭﻥ ﻤﻥ ﻋﻠﻭﻡ ﺍﻝﺸﺭﻴﻌﺔ‪.‬‬
‫ﻜﺎﻨﺕ ﻨﻬﻀﺘﻪ ﻋﻠﻤﻴﺔ ﻝﻡ ﻴﺴﺒﻕ ﻝﻠﻬﻨﺩ ﺃﻥ ﻋﺭﻓﺘﻬﺎ ﻋﻠﻰ ﻤﺩﻯ ﺃﺯﻤﺎﻥ ﻤﺘﻁﺎﻭﻝﺔ‪ ،‬ﻭﺍﻗﺘﻔﻰ ﺍﻝﺸﻴﺦ ﻋﺒﺩ ﺍﻝﻌﺯﻴﺯ ﺃﺜﺭ ﻭﺍﻝـﺩﻩ‬
‫ﻓﻲ ﺍﻻﻫﺘﻤﺎﻡ ﺒﺎﻝﻘﺭﺁﻥ ﻭﺍﻝﺤﺩﻴﺙ ﻭﻤﺤﺎﺭﺒﺔ ﺍﻝﺒﺩﻉ ﻭﺍﻝﺸﺭﻙ‪ ،‬ﻭﺍﻻﻫﺘﻤﺎﻡ ﺒﺄﻤﺭ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺨﺎﺼﺔ ﻭﻗﺩ ﻭﻗﻌﺕ ﺍﻝﻬﻨﺩ ﺘﺤﺕ‬
‫ﺍﻻﺤﺘﻼل ﺍﻹﻨﻜﻠﻴﺯﻱ‪ .‬ﻭﻴﻜﻔﻲ ﺃﻥ ﻨﻌﻠﻡ ﺃﻥ ﻤﺸﺎﻫﻴﺭ ﻋﻠﻤﺎﺀ ﺍﻝﺤﺩﻴﺙ ﻜﺎﻝﺸﻴﺦ ﺍﻝﻤﺒﺎﺭﻜﻔﻭﺭﻱ ﺸﺎﺭﺡ ﺴـﻨﻥ ﺍﻝﺘﺭﻤـﺫﻱ‬
‫ﻭﺍﻝﻤﺤﺩﺙ ﻨﺫﻴﺭ ﺤﺴﻴﻥ ﻫﻡ ﻤﻥ ﻤﺩﺭﺴﺔ ﺍﻝﺸﻴﺦ ﻋﺒﺩ ﺍﻝﻌﺯﻴﺯ‪ ،‬ﻜﻤﺎ ﺃﻥ ﻤﻥ ﻤﺂﺜﺭﻩ ﺍﻝﺠﻠﻴﻠﺔ ﺘﺄﻝﻴﻔﻪ ﻝﻜﺘﺎﺏ )ﺍﻝﺘﺤﻔﺔ ﺍﻻﺜﻨـﺎ‬
‫ﻋﺸﺭﻴﺔ( ﺍﻝﺫﻱ ﻗﺎﻭﻡ ﻓﻴﻪ ﻓﺘﻨﺔ ﺍﻝﺘﺸﻴﻊ‪ ،‬ﻭﻓﺘﻨﺔ ﺍﻝﻔﻭﻀﻰ ﺍﻝﻌﻘﻠﻴﺔ ﻭﺍﻝﻔﻜﺭﻴﺔ ﺍﻝﻤﻨﺘﺸﺭﺓ ﻓﻲ ﺍﻝﻤﺠﺘﻤﻊ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺍﻝﻬﻨـﺩ‬
‫ﻭﻓﻲ ﻋﻬﺩ ﺍﻝﺸﻴﺦ ﻋﺒﺩ ﺍﻝﻌﺯﻴﺯ ﺍﺴﺘﻁﺎﻋﺕ ﺸﺭﻜﺔ ﺍﻝﻬﻨﺩ ﺍﻝﺸﺭﻗﻴﺔ ﺍﻹﻨﻜﻠﻴﺯﻴﺔ ﺃﻥ ﺘﺘﺴﻠﻡ ﺤﻜﻡ ﺃﺠﺯﺍﺀ ﻜﺒﻴﺭﺓ ﻓﻲ ﺍﻝﻬﻨـﺩ‪،‬‬
‫ﻭﻗﺩ ﻗﺎﻭﻡ ﻫﺫﺍ ﺍﻝﺘﺩﺨل ﺃﻤﺭﺍﺀ ﺍﺸﺘﻬﺭﻭﺍ ﺒﺎﻝﺤﻤﻴﺔ ﻭﺍﻝﺸﺠﺎﻋﺔ‪ ،‬ﻭﻝﻜﻥ ﻗﻭﺓ ﺍﻹﻨﻜﻠﻴﺯ ﺘﻐﻠﺒﺕ ﻓﻲ ﺍﻝﻨﻬﺎﻴﺔ‪ .‬ﻜﺎﻥ ﺍﻝﺸﻴﺦ ﻴﺭﻯ‬
‫ﻫﺫﻩ ﺍﻷﻭﻀﺎﻉ‪ ،‬ﻭﻴﺭﻯ ﻫﺫﺍ ﺍﻝﺘﻐﻴﺭ‪ ،‬ﻭﺃﺼﺩﺭ ﻓﺘﻭﺍﻩ ﺍﻝﺸﻬﻴﺭﺓ ﺒﺄﻥ ﺍﻝﻬﻨﺩ ﺃﺼﺒﺤﺕ )ﺩﺍﺭ ﺍﻝﺤﺭﺏ( ﻴﻘﻭل‪» :‬ﺇﻥ ﺤﻜﻡ ﺇﻤﺎﻡ‬
‫ﺍﻝﻤﺴﻠﻤﻴﻥ ﻓﻲ ﻫﺫﻩ ﺍﻝﻤﺩﻴﻨﺔ )ﺩﻝﻬﻲ( ﻏﻴﺭ ﻨﺎﻓﺫ‪ ،‬ﻭﺍﻝﻜﻔﺎﺭ ﺃﺼﺤﺎﺏ ﺤﻜﻡ ﻭﺴﻠﻁﺔ ﻓﻲ ﺸـﺅﻭﻥ ﺇﺩﺍﺭﺓ ﺍﻝـﺒﻼﺩ ﻭﺘﻨﻅـﻴﻡ‬
‫ﺍﻝﺭﻋﻴﺔ ﻭﺍﻝﻔﺼل ﻓﻲ ﺍﻝﺨﺼﻭﻤﺎﺕ‪ ،‬ﻭﺇﻥ ﻜﺎﻨﻭﺍ ﻻ ﻴﺘﻌﺭﻀﻭﻥ ﻝﺒﻌﺽ ﺍﻷﺤﻜﺎﻡ ﺍﻹﺴﻼﻤﻴﺔ ﻜﺈﻗﺎﻤﺔ ﺍﻝﺠﻤﻌﺔ ﻭﺍﻝﻌﻴﺩﻴﻥ‪..‬‬
‫« ـ ﺃﺒﻭ ﺍﻝﺤﺴﻥ ﺍﻝﻨﺩﻭﻱ‪ :‬ﺍﻹﻤﺎﻡ ﺍﻝﺩﻫﻠﻭﻱ‪ ٢٨٧/‬ـ‪.‬‬
‫ﻜﺎﻥ ﻤﻥ ﻨﺘﺎﺌﺞ ﻫﺫﻩ ﺍﻝﻤﺩﺭﺴﺔ‪ ،‬ﻭﻫﺫﺍ ﺍﻻﻨﺘﺸﺎﺭ ﺍﻝﻭﺍﺴﻊ ﻝﻠﻌﻠﻡ ﺍﻝﺸﺭﻋﻲ ﻭﻫﺫﻩ ﺍﻝﻨﻅﺭﺓ ﺍﻝﺼﺎﺌﺒﺔ ﻝﺤﻜﻡ ﺍﻹﻨﻜﻠﻴﺯ‪ ،‬ﻜﺎﻥ ﻤﻥ‬
‫ﻨﺘﺎﺌﺞ ﻫﺫﺍ ﺃﻥ ﻅﻬﺭﺕ ﺍﻝﺤﺭﻜﺔ ﺍﻝﺘﺭﺒﻭﻴﺔ ﺍﻝﺠﻬﺎﺩﻴﺔ ﺍﻝﺘﻲ ﺍﺴﺘﻁﺎﻋﺕ ﻝﻔﺘﺭﺓ ﻓﻲ ﺍﻝﺯﻤﻥ ﺃﻥ ﺘﻁﺒﻕ ﺸﺭﻉ ﺍﷲ ﻓﻲ ﺍﻝﺠـﺯﺀ‬
‫ﺍﻝﺸﻤﺎﻝﻲ ﺍﻝﻐﺭﺒﻲ ﻓﻲ ﺍﻝﻬﻨﺩ‪ ،‬ﻭﺃﻥ ﺘﺒﺩﺃ ﺍﻝﺠﻬﺎﺩ ﻝﺘﺤﺭﻴﺭ ﺍﻝﻬﻨﺩ ﻓﻲ ﺍﻹﻨﻜﻠﻴﺯ ﻭﻓﻲ ﻋﺼﺎﺒﺎﺕ )ﺍﻝﺸﻴﺦ( ﻭﻗﺎﺩ ﻫﺫﻩ ﺍﻝﺤﺭﻜﺔ‬
‫ﺍﻹﻤﺎﻡ ﺃﺤﻤﺩ ﺒﻥ ﻋﺭﻓﺎﻥ ﺍﻝﺸﻬﻴﺩ ﻭﺍﻝﺸﻴﺦ ﺇﺴﻤﺎﻋﻴل ﺒﻥ ﻋﺒﺩ ﺍﻝﻐﻨﻲ ﺤﻔﻴﺩ ﻭﻝﻲ ﺍﷲ ﺍﻝﺩﻫﻠﻭﻱ‪ ،‬ﻭﻫـﻲ ﺤﺭﻜـﺔ ﻜﺒـﺭﻯ‬
‫ﺠﺩﻴﺭﺓ ﺒﺄﻥ ﺘﺴﺠل ﻜﺄﻜﺒﺭ ﺍﻝﻤﺤﺎﻭﻻﺕ ﺍﻝﺘﺠﺩﻴﺩﻴﺔ ﻓﻲ ﺍﻝﻘﺭﻥ ﺍﻝﺜﺎﻝﺙ ﻋﺸﺭ ﺍﻝﻬﺠﺭﻱ‪ ،‬ﻴﻘﻭل ﺍﻝﻌﻼﻤﺔ ﺼﺩﻴﻕ ﺤﺴﻥ ﺨﺎﻥ‬
‫)‪١٣٠٧‬ﻫـ(‪.‬‬
‫»ﻜﺎﻥ ﺍﻝﺴﻴﺩ ﺃﺤﻤﺩ ﺍﻝﺸﻬﻴﺩ ﺁﻴﺔ ﻓﻲ ﺁﻴﺎﺕ ﺍﷲ ﻓﻲ ﻫﺩﺍﻴﺔ ﺍﻝﺨﻠﻕ‪ ،‬ﻭﻗﺩ ﻁﻬﺭﺕ ﻤﻭﺍﻋﻅ ﺨﻠﻔﺎﺌﻪ ﻭﺨﻁﺒﻬﻡ ﺃﺭﺽ ﺍﻝﻬﻨﺩ ﻤﻥ‬
‫ﺍﻝﺸﺭﻙ ﻭﺍﻝﺒﺩﻉ‪« ...‬‬
‫ﻭﻝﺩ ﺍﻝﺸﻴﺦ ﺃﺤﻤﺩ ﺒﻥ ﻋﺭﻓﺎﻥ ﻓﻲ ﺒﻠﺩﺓ )ﺭﺃﻱ ﺒﺭﻴﻠﻲ( ﺍﻝﺘﺎﺒﻌﺔ ﻝﻤﺩﻴﻨﺔ )ﻝﻜﻨﻭ( ﻭﻫﻭ ﻴﻨﺘﺴﺏ ﻓﻲ ﺠﻬﺔ ﺠﺩﻩ ﻷﻤـﺔ ﺇﻝـﻰ‬
‫ﺃﺴﺭﺓ ﻋﺭﻴﻘﺔ ﻓﻲ ﺍﻝﻌﻠﻡ ﻭﺍﻹﻤﺎﺭﺓ‪ ،‬ﻭﻓﻲ ﺼﻐﺭﻩ ﻝﻡ ﻴﺭﻏﺏ ﻓﻲ ﻁﺭﻴﻘﺔ ﺍﻝﺘﻌﻠﻡ ﺍﻝﺘﻘﻠﻴﺩﻴﺔ ﻜﻤﺎ ﺃﺭﺍﺩ ﻝﻪ ﻭﺍﻝـﺩﻩ‪ ،‬ﻭﻜـﺎﻥ‬
‫ﻭﻝﻭﻋ‪‬ﺎ ﻤﻨﺫ ﺼﺒﺎﻩ ﺒﺎﻷﻝﻌﺎﺏ ﻭﺍﻝﻔﺭﻭﺴﻴﺔ‪ ،‬ﻭﺒﺩﺍ ﻋﻠﻴﻪ ﻤﺒﻜﺭ‪‬ﺍ ﺍﻻﻫﺘﻤﺎﻡ ﺒﺸﺅﻭﻥ ﺍﻝﻨﺎﺱ ﻭﺍﻻﻨﻬﻤﺎﻙ ﻓﻲ ﺍﻝﺫﻜﺭ ﻭﺍﻝﻌﺒـﺎﺩﺓ‪،‬‬
‫ﻏﺎﺩﺭ ﺒﻠﺩﺘﻪ ﺇﻝﻰ )ﻝﻜﻨﻭ( ﻝﻠﻌﻤل‪ ،‬ﻭﺩﺨل ﻓﻲ ﺴﻠﻙ ﺍﻝﺠﻨﺩﻴﺔ‪ ،‬ﺜﻡ ﺘﺭﻙ ﺫﻝﻙ ﻭﻫﺎﺠﺭ ﺇﻝﻰ ﺩﻝﻬﻲ ﻝـﺴﻤﺎﻉ ﺩﺭﻭﺱ ﺍﻝـﺸﻴﺦ‬
‫ﻋﺒﺩ ﺍﻝﻌﺯﻴﺯ ﺍﻝﺩﻫﻠﻭﻱ‪ ،‬ﻭﻫﻨﺎ ﺃﺨﺫ ﺤﻅﹰﺎ ﻭﺍﻓﺭ‪‬ﺍ ﻤﻥ ﺍﻝﻌﻠﻡ ﻭﺍﻝﻤﻌﺭﻓﺔ‪ ،‬ﻭﻓﺎﻕ ﺃﻗﺭﺍﻨﻪ‪ ،‬ﺜﻡ ﻏﻠﺏ ﻋﻠﻴﻪ ﺤﺏ ﺍﻝﺠﻬﺎﺩ‪ ،‬ﻓﺫﻫﺏ‬

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‫ﺇﻝﻰ ﻤﻌﺴﻜﺭ ﺍﻷﻤﻴﺭ ﺍﻝﻤﺠﺎﻫﺩ ﻨﻭﺍﺏ ﻤﻴﺭﺨﺎﻥ‪ ،‬ﻭﺨﺎﺽ ﻤﻌﻪ ﺤﺭﻭﺒ‪‬ﺎ ﺩﺍﻤﻴﺔ‪ ،‬ﻭﻝﻜﻥ ﻭﺠﺩﻩ ﻴﻘﻨﻊ ﺒﺎﻝﻤﻐﺎﻨﻡ ﻓﺘﺭﻜﻪ ﻭﻋـﺎﺩ‬
‫ﺇﻝﻰ ﺩﻝﻬﻲ ﻭﻗﺎﻡ ﺒﻨﺸﺭ ﺍﻝﺴﻨﺔ ﻭﺍﻝﻁﺭﻴﻘﺔ ﺍﻝﺴﻠﻔﻴﺔ‪ ،‬ﻭﺍﻝﺘﻑ ﺍﻝﻨﺎﺱ ﺤﻭﻝﻪ ﻭﻗﺎﻡ ﻤﻌﻪ ﺍﻝﺸﻴﺦ ﺇﺴﻤﺎﻋﻴل ﺒـﻥ ﻋﺒـﺩ ﺍﻝﻐﻨـﻲ‬
‫ﺍﻝﺩﻫﻠﻭﻱ )‪ ١١٩٣‬ـ ‪ (١٢٤٦‬ﻫـ ﻭﻫﻭ ﺍﻝﺫﻱ ﺃﻝﻑ ﻜﺘﺎﺏ )ﺍﻹﻴﻀﺎﺡ( ﺸﺭﺡ ﻓﻴﻪ ﺍﻝﺴﻨﺔ ﻭﺍﻝﺒﺩﻋﺔ‪ ،‬ﻭﻫﻭ ﻤﺅﻝﻑ ﻜﺘﺎﺏ‬
‫)ﺍﻝﺼﺭﺍﻁ ﺍﻝﻤﺴﺘﻘﻴﻡ(‪.‬‬
‫ﻭﻗﺎﻡ ﻫﺫﺍﻥ ﺍﻝﺸﻴﺨﺎﻥ ﺒﺠﻭﻻﺕ ﻓﻲ ﺍﻝﻤﺩﻥ ﻭﺍﻝﻘﺭﻯ ﻝﻠﺩﻋﻭﺓ ﻭﺒﻴﺎﻥ ﺍﻝﺴﻨﺔ ﻭﻜﺎﻥ ﺃﺜﺭﻫﺎ ﻜﺒﻴﺭ‪‬ﺍ‪ ،‬ﻭﻓﻲ ﺴـﻨﺔ ‪١٢٤١‬ﻫــ‬
‫ﻋﺯﻡ ﺍﻝﺸﻴﺦ ﺃﺤﻤﺩ ﺒﻥ ﻋﺭﻓﺎﻥ ﻋﻠﻰ ﺍﻝﻬﺠﺭﺓ ﻭﺍﻝﺠﻬﺎﺩ‪ ،‬ﺨﺎﺼﺔ ﻋﻨﺩﻤﺎ ﺴﻤﻊ ﺒﺄﺨﺒﺎﺭ ﻤﺎ ﻴﻔﻌﻠﻪ )ﺍﻝﺴﻴﺦ( ﺒﺎﻝﻤﺴﻠﻤﻴﻥ ﻓـﻲ‬
‫ﻤﻘﺎﻁﻌﺔ ﺍﻝﺒﻨﺠﺎﺏ‪ ،‬ﻭﺃﻋﻠﻥ ﻝﻠﻨﺎﺱ ﺃﻨﻪ ﻋﺎﺯﻡ ﻋﻠﻰ ﺫﻝﻙ‪ ،‬ﻭﺸﺎﻉ ﺤﺩﻴﺙ ﺍﻝﺠﻬﺎﺩ ﻭﺤﺩﺍ ﺒﺎﻝﻨﺎﺱ ﺤﺎﺩﻱ ﺍﻝﺸﻭﻕ‪ ،‬ﻭﺘـﺴﺎﺒﻕ‬
‫ﺍﻵﺒﺎﺀ ﻭﺍﻷﺒﻨﺎﺀ‪ ،‬ﻭﻜﺎﻨﺕ ﺨﻁﺔ ﺍﻝﺸﻴﺦ ﺃﻥ ﻴﻬﺎﺠﺭ ﻓﻲ ﻤﻨﻁﻘﺔ ﻨﻔﻭﺩ ﺍﻹﻨﻜﻠﻴﺯ‪ ،‬ﻭﻴـﺴﺘﻌﻴﻥ ﺒﺎﻝﻘﺒﺎﺌـل ﺍﻷﻓﻐﺎﻨﻴـﺔ ﻭﺃﻫـل‬
‫ﺍﻝﺒﻨﺠﺎﺏ ﺍﻝﺘﻲ ﻴﺘﻤﺘﻊ ﺃﻫﻠﻬﺎ ﺒﺎﻷﻨﻔﺔ ﻭﺍﻝﻔﺭﻭﺴﻴﺔ ﻭﻤﻥ ﻫﻨﺎ ﻴﺯﺤﻑ ﻋﻠﻰ ﺍﻝﻬﻨﺩ ﺍﻝﺘﻲ ﺃﺼﺒﺤﺕ ﻤﻁﻴﺔ ﻝﻺﻨﻜﻠﻴﺯ‪.‬‬
‫ﻻ ﻭﻤﺸﺎﻗـًﺎ ﺘﻐﻠﺒـﻭﺍ‬
‫ﺍﺘﺠﻪ ﻤﻭﻜﺏ ﺍﻝﺠﻬﺎﺩ ﻏﺭﺒ‪‬ﺎ ﺒﺎﺘﺠﺎﻩ ﺍﻝﺴﻨﺩ‪ ،‬ﺜﻡ ﺒﻠﻭﺸﺴﺘﺎﻥ ﻓﺄﻓﻐﺎﻨﺴﺘﺎﻥ ﻭﻗﺩ ﻻﻗﻭﺍ ﻓﻲ ﺍﻝﻁﺭﻴﻕ ﺃﻫﻭﺍ ﹰ‬
‫ﻋﻠﻴﻬﺎ ﺒﺈﻴﻤﺎﻨﻬﻡ ﻭﺼﺒﺭﻫﻡ ﻭﻓﻲ )ﻗﻨﺩﻫﺎﺭ( ﻭ )ﻜﺎﺒل( ﺍﺴﺘﻘﺒل ﺍﻝﺸﻴﺦ ﺃﺤﻤﺩ ﺒﺤﻔﺎﻭﺓ ﺒﺎﻝﻐﺔ‪ ،‬ﻭﺘﻜﻠﻡ ﻤﻊ ﺃﻤـﺭﺍﺀ ﺍﻷﻓﻐـﺎﻥ‬
‫ﻭﻗﺼﺩﻩ ﺘﻭﺤﻴﺩ ﺍﻝﺼﻑ ﺍﻹﺴﻼﻤﻲ ﻝﻤﻘﺎﻭﻤﺔ ﺍﻹﻨﻜﻠﻴﺯ ﺜﻡ ﺘﻭﺠﻪ ﺍﻝﺸﻴﺦ ﺇﻝﻰ ﺒﺸﺎﻭﺭ ﺜﻡ ﺇﻝﻰ )ﻨﻭﺸﻬﺭﺓ( ﺤﻴـﺙ ﺍﺴـﺘﻘﺭ‬
‫ﻫﻨﺎﻙ ﻭﺃﺴﺱ ﺃﻭل ﻤﻌﺴﻜﺭ ﻝﻠﻤﺠﺎﻫﺩﻴﻥ ﻋﺎﻡ ‪١٢٤٢‬ﻫـ ‪١٨٢٦‬ﻡ ﻭﻤﻥ ﻫﺫﺍ ﺍﻝﻤﻌﺴﻜﺭ ﺃﺭﺴل ﺍﻝﺭﺴﺎﺌل ﻝﺯﻋﻤﺎﺀ ﺍﻝﻘﺒﺎﺌل‬
‫ﻴﺩﻋﻭﻫﻡ ﻓﻴﻬﺎ ﺇﻝﻰ ﺍﻻﻝﺘﺯﺍﻡ ﺒﺄﺤﻜﺎﻡ ﺍﻝﺸﺭﻉ ﻭﺍﻝﻤﺴﺎﻋﺩﺓ ﻋﻠﻰ ﺇﻗﺎﻤﺔ ﻓﺭﻴﻀﺔ ﺍﻝﺠﻬﺎﺩ ﻭﺃﺭﺴل ﺇﻝﻰ ﺤﺎﻜﻡ ﺒﻨﺠﺎﺏ ﺍﻝﺴﻴﺨﻲ‬
‫)ﺭﻨﺠﻴﺕ ﺴﻨﻎ( ﻴﺩﻋﻭﻩ ﻝﻺﺴﻼﻡ ﻭﻝﻜﻨﻪ ﻗﺎﺒل ﻫﺫﻩ ﺍﻝﺩﻋﻭﺓ ﺒﺴﺨﺭﻴﺔ‪ ،‬ﻭﻅﻥ ﺃﻨﻪ ﺸﻴﺦ ﻝﻪ ﺃﻁﻤﺎﻉ ﺩﻨﻴﻭﻴﺔ‪.‬‬
‫ﺍﺴﺘﺠﺎﺏ ﻝﻠﺸﻴﺦ ﺃﺤﻤﺩ ﻜﺜﻴﺭ ﻤﻥ ﺍﻝﻨﺎﺱ ﻭﺍﻷﻤﺭﺍﺀ ﻭﺠﺎﺀﻩ ﺍﻝﻤﺘﻁﻭﻋﻭﻥ ﻓﻲ ﺍﻝﻬﻨﺩ ﻭﻓﻴﻬﻡ ﻜﺒﺎﺭ ﺍﻝﻌﻠﻤـﺎﺀ‪ ،‬ﻭﻓـﻲ ﻴـﻭﻡ‬
‫ﺍﻝﺨﻤﻴﺱ ‪ ١٢‬ﺠﻤﺎﺩﻱ ﺍﻵﺨﺭﺓ ﺴﻨﺔ ‪ ١٢٤٢‬ﻫـ ﺍﺠﺘﻤﻊ ﺍﻝﻌﻠﻤﺎﺀ ﻭﺍﻷﻤﺭﺍﺀ ﻭﺭﺅﺴﺎﺀ ﺍﻝﻘﺒﺎﺌل ﻭﺒﺎﻴﻌﻭﺍ ﺍﻝﺸﻴﺦ ﺃﺤﻤﺩ ﺒـﻥ‬
‫ﻋﺭﻓﺎﻥ ﻋﻠﻰ ﺍﻝﺴﻤﻊ ﻭﺍﻝﻁﺎﻋﺔ ﻓﻲ ﺍﻝﻤﻌﺭﻭﻑ ﻭﺍﺨﺘﺎﺭﻭﻩ ﺃﻤﻴﺭ‪‬ﺍ ﻝﻬﻡ ﻭﺫﺍﻕ ﺍﻝﻨﺎﺱ ﺤﻼﻭﺓ ﺍﻝﺤﻜﻡ ﺍﻹﺴـﻼﻤﻲ‪ ،‬ﻓﺎﻨﺘـﺸﺭ‬
‫ﺍﻷﻤﻥ ﻭﻋﻡ ﺍﻝﺭﺨﺎﺀ ﻭﺴﺎﺩ ﺍﻹﺨﺎﺀ‪ ،‬ﻓﻘﺩ ﻨﹸﺼﺏ ﻓﻲ ﻜل ﻗﺭﻴﺔ ﻗﺎﻀﻲ ﻭﻤﻔﺘﻲ ﻭﺼﺎﺤﺏ ﺤـﺴﺒﺔ‪ ،‬ﻭﺠﺒـﺎﺓ ﻴﺠﻤﻌـﻭﻥ‬
‫ﺍﻝﺯﻜﺎﺓ‪ ،‬ﻭﺃﺯﻴﻠﺕ ﺍﻝﻤﻨﻜﺭﺍﺕ ﻭﺍﻝﻌﺎﺩﺍﺕ ﺍﻝﺠﺎﻫﻠﻴﺔ‪ ،‬ﻭﺃﺭﺴل ﺍﻷﻤﻴﺭ ﺍﻝﺴﺭﺍﻴﺎ ﻭﺍﻝﺠﻴﻭﺵ ﻝﻸﻤﺎﻜﻥ ﺍﻝﻘﺭﻴﺒﺔ‪ ،‬ﻭﺍﻨﺘﺼﺭ ﻋﻠﻰ‬
‫ﺍﻝﺴﻴﺦ ﻓﻲ ﻤﻌﺭﻜﺔ )ﺃﻜﻭﺭﺓ( ﺒﺎﻝﻘﺭﺏ ﻤﻥ ﺒﺸﺎﻭﺭ‪ ،‬ﻭﺒﺙ ﺍﻝﺩﻋﺎﺓ ﻝﻠﻭﻋﻅ ﻭﺍﻹﺭﺸﺎﺩ ﻭﺍﻝﺩﻋﻭﺓ ﻝﻠﺠﻬﺎﺩ‪.‬‬
‫ﺤﺎﻭل ﺤﺎﻜﻡ ﺒﻨﺠﺎﺏ ﻤﻼﻴﻨﺔ ﺍﻝﺸﻴﺦ ﺃﺤﻤﺩ ﻓﺄﺭﺴل ﺍﻝﻬﺩﺍﻴﺎ ﻭﺃﻁﻤﻌﻪ ﺒﺈﻤﺎﺭﺓ ﻤﺴﺘﻘﻠﺔ ﻭﻝﻜﻥ ﻫﻴﻬﺎﺕ ﻭﺍﻝﺸﻴﺦ ﺇﻨﻤـﺎ ﻴﺭﻴـﺩ‬
‫ﺇﻋﻼﺀ ﻜﻠﻤﺔ ﺍﷲ‪ .‬ﻜﺎﻨﺕ ﺍﻝﻌﻘﺒﺔ ﺍﻝﻜﺒﺭﻯ ﺍﻝﺘﻲ ﻭﺍﺠﻬﻬﺎ ﺍﻝﺸﻴﺦ ﻫﻲ ﺃﻤﺭﺍﺀ ﺒﺸﺎﻭﺭ ﺍﻝﺫﻴﻥ ﻻ ﻴﻬﻤﻬﻡ ﺇﻻ ﺒﻘﺎﺅﻫﻡ ﻓﻲ ﺍﻝﺤﻜﻡ‬
‫ﻭﺒﻘﺎﺀ ﺼﻠﺘﻬﻡ ﺍﻝﻭﺩﻴﺔ ﻤﻊ ﻤﻠﻙ ﺍﻝﺒﻨﺠﺎﺏ‪ ،‬ﻭﻤﻊ ﺃﻥ ﻤﻌﺴﻜﺭ ﺍﻝﺠﻬﺎﺩ ﺍﻨﺘﺼﺭ ﻋﻠﻴﻬﻡ ﻭﻓﹸﺘﺤﺕ ﺒﺸﺎﻭﺭ‪ ،‬ﻭﺍﺴﺘﺒﺸﺭ ﺍﻝﻨـﺎﺱ‬
‫ﺨﻴﺭ‪‬ﺍ‪ ،‬ﺒﺈﻗﺎﻤﺔ ﺸﺭﻉ ﺍﷲ‪ ،‬ﺇﻻ ﺃﻥ ﺯﻋﻤﺎﺀ ﺍﻝﻘﺒﺎﺌل ﻻ ﻴﺭﻭﻕ ﻝﻬﻡ ﺍﻝﺘﻨﺎﺯل ﻋﻥ ﻋـﺎﺩﺍﺘﻬﻡ ﺍﻝﺠﺎﻫﻠﻴـﺔ ﻭﺇﻗﺎﻤـﺔ ﺍﻝﻌﺩﺍﻝـﺔ‬
‫ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﻭﺤﻜﺎﻡ ﺒﺸﺎﻭﺭ ﻤﻥ ﺃﻤﺭﺍﺀ ﺍﻷﻓﻐﺎﻥ ﻴﺭﻴﺩﻭﻥ ﺍﺴﺘﻤﺭﺍﺭ ﻅﻠﻤﻬﻡ ﻭﻋﺩﻭﺍﻨﻬﻡ‪ ،‬ﻓﺩﺒﺭﻭﺍ ﻤﺅﺍﻤﺭﺓ ﻝﻘﺘل ﺍﻝﻘـﻀﺎﺓ‬
‫ﻭﺍﻝﻌﻠﻤﺎﺀ ﻭﺍﻝﺩﻋﺎﺓ ﺍﻝﺫﻴﻥ ﻜﻠﻔﻭﺍ ﺒﻤﻬﻤﺎﺘﻬﻡ ﻤﻥ ﻗﺒل ﺍﻝﺸﻴﺦ ﺃﺤﻤﺩ ﺒﻥ ﻋﺭﻓﺎﻥ ﻜﻤﺎ ﺍﺴﺘﻁﺎﻉ ﺍﻹﻨﻜﻠﻴﺯ ﺍﻝﺘﻼﻋـﺏ ﺒﻌﻘـﻭل‬
‫ﺒﻌﺽ ﺍﻝﻤﺸﺎﻴﺦ ﺍﻝﺫﻴﻥ ﻜﺘﺒﻭﺍ ﺒﻤﺤﺎﺭﺒﺔ ﺍﻝﺴﻴﺩ ﺃﺤﻤﺩ ﺒﻥ ﻋﺭﻓﺎﻥ ﻷﻨﻪ )ﻭﻫﺎﺒﻲ( ﺒﺯﻋﻤﻬﻡ‪ ،‬ﻭﻜﺎﻥ ﺠﺭﺡ ﻋﻤﻴﻕ ﻗﻁﻊ ﻜل‬
‫ﺃﻤل ﻓﻲ ﻫﺫﻩ ﺍﻝﻤﻨﻁﻘﺔ‪ ،‬ﻭﻗﺭﺭ ﺃﻤﻴﺭ ﺍﻝﺠﻬﺎﺩ ﺘﺭﻙ ﻫﺫﻩ ﺍﻝﺒﻼﺩ ﻭﺍﺘﺠﻪ ﺒﺠﻴﺸﻪ ﻭﺇﺨﻭﺍﻨﻪ ﺇﻝﻰ ﻜﺸﻤﻴﺭ‪ ،‬ﻭﻝﻡ ﻴﻨﺱ ﺍﻝـﺸﻴﺦ‬
‫ﻓﻲ ﻁﺭﻴﻘﻪ ﺘﺫﻜﻴﺭ ﻭﺘﻌﻠﻴﻡ ﺃﻫل ﺍﻝﻘﺭﻯ ﺍﻝﺘﻲ ‪‬ﻤ ‪‬ﺭ ﺒﻬﺎ‪ ،‬ﻭﻓﻲ ﻗﺭﻴﺔ ﺠﺒﻠﻴﺔ ﺍﺴﻤﻬﺎ )ﺒﻼﻜﻭﺕ( ﻜﺎﻨﺕ ﻤﻌﺭﻜﺔ ﻓﺎﺼﻠﺔ ﻤـﻊ‬
‫ﺍﻝﺴﻴﺦ‪ ،‬ﻤﻊ ﺩﻭﻝﺔ ﻻﻫﻭﺭ ﺍﻝﺘﻲ ﺁﺫﺕ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻜﺜﻴﺭ‪‬ﺍ‪ ،‬ﻓﻲ ﻫﺫﻩ ﺍﻝﻘﺭﻴﺔ ﻭﺯﻉ ﺍﻝﺸﻴﺦ ﻓﺭﻕ ﺍﻝﺠﻬﺎﺩ ﻭﺍﺴﺘﻌﺩ ﻝﻠﻤﻌﺭﻜـﺔ‪،‬‬
‫ﻭﺩﻋﺎ ﺩﻋﺎﺀ ﻁﻭﻴﻼﹰ‪ ،‬ﻭﻁﻠﺏ ﻤﻥ ﺍﻝﻨﺎﺱ ﺍﻝﺘﻭﺒﺔ ﻭﺍﻻﺴﺘﻐﻔﺎﺭ ﺜﻡ ﻝﺒﺱ ﻤﻼﺒﺱ ﺍﻝﺤﺭﺏ ﻭﻓﻲ ﺼﺒﺎﺡ ﻴﻭﻡ ‪ ٢٤‬ﺫﻱ ﺍﻝﻘﻌﺩﺓ‬
‫‪١٢٤٦‬ﻫـ ﺼﻠﻰ ﺍﻝﺴﻴﺩ ﺒﺎﻝﻨﺎﺱ ﺜﻡ ﻨﺯل ﺇﻝﻰ ﺍﻝﻤﻴﺩﺍﻥ ﻭﻤﻌﻪ ﺇﺨﻭﺍﻨﻪ ﻴﺤﻴﻁﻭﻥ ﺒﻪ ﻭﺍﻝﻘﻨﺎﺒل ﺘﻨﻬﻤﺭ ﻋﻠـﻴﻬﻡ‪ ،‬ﺍﺴﺘـﺸﻬﺩ‬
‫ﻋﺩﺩ ﻜﺒﻴﺭ ﻤﻨﻬﻡ ﻭﺍﺴﺘﺸﻬﺩ ﺍﻝﺴﻴﺩ ﺃﺤﻤﺩ ﺒﻥ ﻋﺭﻓﺎﻥ ﻭﺍﺴﺘﺸﻬﺩ ﺍﻝﺸﻴﺦ ﺇﺴﻤﺎﻋﻴل ﺍﻝﺩﻫﻠﻭﻱ‪.‬‬

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‫ﺒﺎﻝﻤﺭﺒﻊ ﺍﻝﺴﻨﻲ ﻓﻲ ﻤﻨﻁﻘﺔ ﺍﻝﻬﻨﺩ ﻭﻜﺸﻤﻴﺭ ﻭﺒﺎﻜﺴﺘﺎﻥ ﻭﺃﻓﻐﺎﻨﺴﺘﺎﻥ‪ ،‬ﻭﺍﻝﺘﻲ ﻨﺠﺤﺕ ﻓـﻲ‬
‫ﺇﺩﺍﺭﺓ ﺍﻝﺒﻼﺩ ﻋﺴﻜﺭﻴ ﹰﺎ ﻭﺍﻗﺘﺼﺎﺩﻴ ﹰﺎ ﻭﺍﺠﺘﻤﺎﻋﻴﺎﹰ‪ ،‬ﻓﻁﺒﻘـﺕ ﺍﻝﺤـﺩﻭﺩ ﻭﻭﺯﻋـﺕ ﺍﻷﻤـﻭﺍل‬
‫ﻭﺍﻝﺜﺭﻭﺍﺕ ﻭﺃﻗﺎﻤﺕ ﺍﻝﺠﻬﺎﺩ ﻭﺒﺜﺕ ﺍﻝﻌﻤﺎل ﻭﺍﻝﻭﻻﺓ‪ ،‬ﻭﻝﻜﻨﻬﺎ ﻝﻡ ﺘﻜﻥ ﺘﺤﻤل ﺼﻔﺔ ﺍﻝـﺩﻭل‬
‫ﺍﻝﻤﻌﺎﺼﺭﺓ ﺒﺄﺠﻬﺯﺘﻬﺎ ﻭﺃﻨﻅﻤﺘﻬﺎ ﺍﻹﺩﺍﺭﻴﺔ‪.‬‬
‫ﻫﺫﺍ ﺒﺎﻝﻨﺴﺒﺔ ﻝﻠﻤﺴﻠﻤﻴﻥ ﺃﻤﺎ ﺍﻝﻜﻔﺎﺭ ﻓﻬﻨﺎﻙ ﻋﺸﺭﺍﺕ ﺒل ﻤﺌﺎﺕ ﺍﻷﻤﺜﻠﺔ ﻝﺩﻭل ﺃﻗﺎﻤﻬﺎ ﺍﻝﻜﻔﺎﺭ‬
‫ﻓﻲ ﺃﻭﺭﺒﺎ ﻭﺃﻓﺭﻴﻘﻴﺎ ﻭﺒﺎﻗﻲ ﺍﻝﻘﺎﺭﺍﺕ ﻓﻲ ﺍﻝﻌﺼﻭﺭ ﺍﻝﺴﺎﺒﻘﺔ‪.‬‬
‫ﻭ ﻓﻲ ﺍﻝﻌﺼﺭ ﺍﻝﺤﺩﻴﺙ‪:‬‬
‫ﻫﻨﺎﻙ ﺃﻤﺜﻠﺔ ﻋﺩﻴﺩﺓ ﻝﺘﺠﻤﻌﺎﺕ ﻤﻌﺎﺼﺭﺓ ﺴﻭﺍﺀ ﺇﺴﻼﻤﻴﺔ ﺃﻭ ﻏﻴﺭ ﺫﻝﻙ ﻤﻨﻬﺎ‪:‬‬
‫ﺍﻝﻔﺼﺎﺌل ﺍﻝﻤﻘﺎﺘﻠﺔ ﻓﻲ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ ﻓﻲ ﺍﻝﻤﺭﺍﺤل ﺍﻷﻭﻝﻰ ﻝﻠﺠﻬﺎﺩ ﻭﺍﻝﻤﺭﺍﺤل ﺍﻷﻭﻝﻰ ﻝﺤﺭﻜﺔ‬
‫ﻁﺎﻝﺒﺎﻥ ﺤﺘﻰ ﺸﺭﻭﻋﻬﺎ ﺒﺈﻗﺎﻤﺔ ﺩﻭﻝﺘﻬﺎ‪ ،‬ﻭﻗﺩ ﻜﺎﻥ ﺫﻝﻙ ﻋﺒﺭ ﻤﺭﺍﺤـل ﺯﻤﻨﻴـﺔ ﻤﺘﻨﺎﻭﺒـﺔ‬
‫ﺘﺼﺎﻋﺩ ﻓﻴﻬﺎ ﻨﻔﻭﺫ ﺍﻝﺤﺭﻜﺔ ﻭﺴﻠﻁﺎﻨﻬﺎ ﺘﺩﺭﻴﺠﻴ ﹰﺎ ﻋﻠﻰ ﺒﻘﺎﻉ ﻭﺃﻗﺎﻝﻴﻡ ﻤﺘﺯﺍﻴﺩﺓ‪.١٤١‬‬

‫ﻭﻓﻲ )ﺒﻼﻜﻭﺕ( ﺍﻨﻁﻭﺕ ﺼﻔﺤﺔ ﻋﻅﻴﻤﺔ ﻤﻥ ﺍﻝﺠﻬﺩ ﻭﺍﻝﺠﻬﺎﺩ ﻭﺍﻝﺩﻋﻭﺓ ﺇﻝﻰ ﺍﻝﺴﻨﺔ ﻭﺘﻁﺒﻴﻕ ﺍﻹﺴﻼﻡ‪ ،‬ﻜﺎﻨﺕ ﻤﺤﺎﻭﻝـﺔ‬
‫ﺼﺎﺩﻗﺔ ﺠﺎﺩﺓ ﻝﻡ ﺘﻜﺘﻤل‪ ،‬ﺭﺤﻡ ﺍﷲ ﺘﻠﻙ ﺍﻝﻨﻔﻭﺱ ﺍﻝﻜﺒﻴﺭﺓ ﺍﻝﺘﻲ ﺩﻓﻨﺕ ﻓﻲ )ﺒﻼﻜﻭﺕ( ﻝﻘﺩ ﻤﺎﺕ ﺍﻝﺸﻬﻴﺩﺍﻥ ﺍﻝﻌﺒﺩﺍﻥ ﻭﻝﻜﻥ‬
‫ﺍﻷﺜﺭ ﺍﻝﺫﻱ ﺨﻠﻔﻪ ﺍﻹﻤﺎﻤﺎﻥ ﻝﻡ ﻴﻤﺕ‪ ،‬ﻜﺎﻨﺕ ﺩﻋﻭﺓ ﻹﺤﻴﺎﺀ ﺍﻝﺩﻴﻥ ﻭﺍﻝﻌﻭﺩﺓ ﺇﻝﻰ ﻋﺯﺓ ﺍﻹﺴﻼﻡ‬
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‫‪ -‬ﺤﺭﻜﺔ ﻁﺎﻝﺒﺎﻥ‬
‫* ﺇﻋﺩﺍﺩ‪ /‬ﻗﺴﻡ ﺍﻝﺒﺤﻭﺙ ﻭﺍﻝﺩﺭﺍﺴﺎﺕ‬
‫ﻤﻥ ﻫﻲ ﻁﺎﻝﺒﺎﻥ؟ ﻭﻤﺎ ﺃﻫﺩﺍﻓﻬﺎ؟ ﻭﻤﺎ ﺍﻝﻌﻭﺍﻤل ﺍﻝﺩﺍﺨﻠﻴﺔ ﻭﺍﻝﺨﺎﺭﺠﻴﺔ ﺍﻝﺘﻲ ﺴﺎﻋﺩﺕ ﻋﻠﻰ ﻨﺸﻭﺌﻬﺎ ﻭﺘﻁﻭﺭﻫﺎ؟ ﻭﻜﻴـﻑ‬
‫ﺒﺴﻁﺕ ﻨﻔﻭﺫﻫﺎ ﻋﻠﻰ ﻤﻌﻅﻡ ﺍﻷﺭﺍﻀﻲ ﺍﻷﻓﻐﺎﻨﻴﺔ؟ ﻭﻤﺎ ﻁﺒﻴﻌﺔ ﻋﻼﻗﺎﺘﻬﺎ ﺒﺩﻭل ﺍﻝﺠـﻭﺍﺭ ﻤﺜـل ﺒﺎﻜـﺴﺘﺎﻥ ﻭﺇﻴـﺭﺍﻥ‬
‫ﻭﺭﻭﺴﻴﺎ؟‪ ..‬ﻫﺫﻩ ﺍﻷﺴﺌﻠﺔ ﻭﻏﻴﺭﻫﺎ ﻨﺤﺎﻭل ﺇﻝﻘﺎﺀ ﺍﻝﻀﻭﺀ ﻋﻠﻴﻬﺎ ﻓﻲ ﻫﺫﺍ ﺍﻝﺘﻘﺭﻴﺭ‪.‬‬
‫ﻨﺸﺄﺕ ﺍﻝﺤﺭﻜﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻝﻁﻠﺒﺔ ﺍﻝﻤﺩﺍﺭﺱ ﺍﻝﺩﻴﻨﻴﺔ ﺍﻝﻤﻌﺭﻭﻓﺔ ﺒﺎﺴﻡ ﻁﺎﻝﺒﺎﻥ )ﺠﻤﻊ ﻜﻠﻤﺔ ﻁﺎﻝﺏ ﻓﻲ ﻝﻐﺔ ﺍﻝﺒﺸﺘﻭ( ﻓـﻲ‬
‫ﻭﻻﻴﺔ ﻗﻨﺩﻫﺎﺭ ﺍﻝﻭﺍﻗﻌﺔ ﺠﻨﻭﺏ ﻏﺭﺏ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ ﻋﻠﻰ ﺍﻝﺤﺩﻭﺩ ﻤﻊ ﺒﺎﻜﺴﺘﺎﻥ ﻋﺎﻡ ‪ ١٩٩٤‬ﻋﻠﻰ ﻴﺩ ﺍﻝﻤﻼ ﻤﺤﻤﺩ ﻋﻤـﺭ‬
‫ﻤﺠﺎﻫﺩ‪ ،‬ﺤﻴﺙ ﺭﻏﺏ ﻓﻲ ﺍﻝﻘﻀﺎﺀ ﻋﻠﻰ ﻤﻅﺎﻫﺭ ﺍﻝﻔﺴﺎﺩ ﺍﻷﺨﻼﻗﻲ ﻭﺇﻋﺎﺩﺓ ﺃﺠﻭﺍﺀ ﺍﻷﻤﻥ ﻭﺍﻻﺴﺘﻘﺭﺍﺭ ﺇﻝﻰ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ‪،‬‬
‫ﻭﺴﺎﻋﺩﻩ ﻋﻠﻰ ﺫﻝﻙ ﻁﻠﺒﺔ ﺍﻝﻤﺩﺍﺭﺱ ﺍﻝﺩﻴﻨﻴﺔ ﺍﻝﺫﻴﻥ ﺒﺎﻴﻌﻭﻩ ﺃﻤﻴﺭﺍ ﻝﻬﻡ ﻋﺎﻡ ‪.١٩٩٤‬‬
‫ﺍﻻﻨﺘﻤﺎﺀ ﺍﻝﻌﺭﻗﻲ‬
‫ﻴﻨﺘﻤﻲ ﻤﻌﻅﻡ ﺃﻓﺭﺍﺩ ﺤﺭﻜﺔ ﻁﺎﻝﺒﺎﻥ ﺇﻝﻰ ﺍﻝﻘﻭﻤﻴﺔ ﺍﻝﺒﺸﺘﻭﻨﻴﺔ ﺍﻝﺘﻲ ﻴﺘﺭﻜﺯ ﻤﻌﻅﻡ ﺃﺒﻨﺎﺌﻬﺎ ﻓﻲ ﺸـﺭﻕ ﻭﺠﻨـﻭﺏ ﺍﻝـﺒﻼﺩ‬
‫ﻭﻴﻤﺜﻠﻭﻥ ﺤﻭﺍﻝﻲ ‪ %٣٨‬ﻤﻥ ﺘﻌﺩﺍﺩ ﺍﻷﻓﻐﺎﻥ ﺍﻝﺒﺎﻝﻎ ﻗﺭﺍﺒﺔ ‪ ٢٧‬ﻤﻠﻴﻭﻥ ﻨﺴﻤﺔ‪.‬‬
‫ﺍﻻﻨﺘﻤﺎﺀ ﺍﻝﻔﻜﺭﻱ‬
‫ﻁﺎﻝﺒﺎﻥ ﺤﺭﻜﺔ ﺇﺴﻼﻤﻴﺔ ﺴﻨﻴﺔ ﺘﻌﺘﻨﻕ ﺍﻝﻤﺫﻫﺏ ﺍﻝﺤﻨﻔﻲ‪ ،‬ﻭﺘﻌﺘﺒﺭ ﺍﻝﺤﻜﻡ ﺍﻝﺸﺭﻋﻲ ﻓﻲ ﻤﺫﻫﺒﻬﺎ ﺤﻜﻤﺎ ﻭﺍﺤﺩﺍ ﻻ ﻴﺤﺘﻤـل‬
‫ﺍﻷﺨﺫ ﻭﺍﻝﺭﺩ ﺤﻭﻝﻪ‪ ،‬ﻭﻤﻥ ﺜﻡ ﻴﺼﺒﺢ ﺘﻨﻔﻴﺫ ﺍﻷﺤﻜﺎﻡ ﺍﻝﺸﺭﻋﻴﺔ ﻝﺩﻯ ﻁﺎﻝﺒﺎﻥ ﺤﺘﻰ ﻭﺇﻥ ﻜﺎﻨﺕ ﻫﻨﺎﻙ ﻤـﺫﺍﻫﺏ ﺃﻭ ﺁﺭﺍﺀ‬
‫ﺃﺨﺭﻯ ﺘﺨﺎﻝﻔﻬﺎ ﻭﺍﺠﺒﺎ ﺩﻴﻨﻴﺎ ﻻ ﻤﻔﺭ ﻤﻥ ﺘﻨﻔﻴﺫﻩ‪.‬‬

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‫ﻭﻗﺩ ﺘﻌﻠﻡ ﺃﻓﺭﺍﺩ ﺍﻝﺤﺭﻜﺔ ﻓﻲ ﺍﻝﻤﺩﺍﺭﺱ ﺍﻝﺩﻴﻨﻴﺔ ﺍﻝﺩﻴﻭﺒﻨﺩﻴﺔ )ﻨﺴﺒﺔ ﺇﻝﻰ ﻗﺭﻴﺔ ﺩﻴﻭﺒﻨﺩ ﻓﻲ ﺍﻝﻬﻨـﺩ( ﻭﺘـﺄﺜﺭﻭﺍ ﺒﺎﻝﻤﻨـﺎﻫﺞ‬
‫ﺍﻝﺩﺭﺍﺴﻴﺔ ﻝﻬﺫﻩ ﺍﻝﻤﺩﺍﺭﺱ ﺍﻷﻤﺭ ﺍﻝﺫﻱ ﺍﻨﻌﻜﺱ ﻋﻠﻰ ﺃﺴﻠﻭﺒﻬﻡ ﻓﻲ ﺍﻝﺤﻜﻡ‪ .‬ﺤﻴﺙ ﺭﻜﺯﺕ ﺘﻠﻙ ﺍﻝﻤﺩﺍﺭﺱ ﻋﻠـﻰ ﺍﻝﻌﻠـﻭﻡ‬
‫ﺍﻹﺴﻼﻤﻴﺔ ﻜﺎﻝﺘﻔﺴﻴﺭ ﻭﺍﻝﺤﺩﻴﺙ ﻭﺍﻝﺴﻴﺭﺓ ﺇﻀﺎﻓﺔ ﺇﻝﻰ ﺒﻌﺽ ﺍﻝﻌﻠﻭﻡ ﺍﻝﻌﺼﺭﻴﺔ ﺍﻝﺘﻲ ﺘﺩﺭﺱ ﺒﻁﺭﻴﻘﺔ ﺘﻘﻠﻴﺩﻴﺔ ﻗﺩﻴﻤﺔ‪.‬‬
‫ﻴﺘﺩﺭﺝ ﺍﻝﻁﺎﻝﺏ ﻓﻲ ﻫﺫﻩ ﺍﻝﻤﺩﺍﺭﺱ ﻤﻥ ﻤﺭﺤﻠﺔ ﺇﻝﻰ ﺃﺨﺭﻯ‪ ،‬ﺤﻴﺙ ﻴﺒﺩﺃ ﺒﺎﻝﻤﺭﺤﻠﺔ ﺍﻻﺒﺘﺩﺍﺌﻴﺔ ﺜﻡ ﺍﻝﻤﺘﻭﺴـﻁﺔ ﻓﺎﻝﻌﻠﻴـﺎ‬
‫ﻭﺍﻝﺘﻜﻤﻴﻠﻴﺔ‪ ،‬ﻭﻓﻲ ﺍﻷﺨﻴﺭ ﻴﻘﻀﻲ ﺍﻝﻁﺎﻝﺏ ﻋﺎﻤﺎ ﻴﺘﺨﺼﺹ ﻓﻴﻪ ﻓﻲ ﺩﺭﺍﺴﺔ ﻋﻠﻭﻡ ﺍﻝﺤﺩﻴﺙ ﻭﺘﺴﻤﻰ "ﺩﻭﺭﺓ ﺍﻝﺤـﺩﻴﺙ"‪،‬‬
‫ﻭﺃﺜﻨﺎﺀ ﺩﺭﺍﺴﺔ ﺍﻝﻁﺎﻝﺏ ﺘﺘﻐﻴﺭ ﻤﺭﺘﺒﺘﻪ ﺍﻝﻌﻠﻤﻴﺔ ﻤﻥ ﻤﺭﺤﻠﺔ ﺇﻝﻰ ﺃﺨﺭﻯ‪ ،‬ﻓﻴﻁﻠﻕ ﻋﻠﻴﻪ ﻝﻔﻅ "ﻁﺎﻝﺏ" ﺍﻝﺫﻱ ﻴﺠﻤﻊ ﻓﻲ ﻝﻐﺔ‬
‫ﺍﻝﺒﺸﺘﻭ ﻋﻠﻰ "ﻁﺎﻝﺒﺎﻥ" ﻭﻫﻭ ﻜل ﻤﻥ ﻴﺩﺨل ﺍﻝﻤﺩﺭﺴﺔ ﻭﻴﺒﺩﺃ ﻓﻲ ﺍﻝﺘﺤﺼﻴل ﺍﻝﻌﻠﻤﻲ‪ ،‬ﺜﻡ "ﻤﻼ" ﻭﻫﻭ ﺍﻝﺫﻱ ﻗﻁﻊ ﺸـﻭﻁﺎ‬
‫ﻓﻲ ﺍﻝﻤﻨﻬﺞ ﻭﻝﻡ ﻴﺘﺨﺭﺝ ﺒﻌﺩ‪ ،‬ﻭﺃﺨﻴﺭﺍ "ﻤﻭﻝﻭﻱ" ﻭﻫﻭ ﺍﻝﺫﻱ ﺃﻜﻤل ﺍﻝﻤﻨﻬﺞ ﻭﺘﺨﺭﺝ ﻤﻥ ﺩﻭﺭﺓ ﺍﻝﺤﺩﻴﺙ ﻭﻭﻀﻌﺕ ﻋﻠﻰ‬
‫ﺭﺃﺴﻪ ﺍﻝﻌﻤﺎﻤﺔ ﻭﺤﺼل ﻋﻠﻰ ﺇﺠﺎﺯﺓ ﻓﻲ ﺍﻝﺘﺩﺭﻴﺱ‪.‬‬
‫ﺍﻝﺼﻔﺎﺕ ﺍﻝﻨﻔﺴﻴﺔ ﻷﻓﺭﺍﺩ ﺍﻝﺤﺭﻜﺔ‬
‫ﻴﺘﻤﻴﺯ ﺃﻓﺭﺍﺩ ﺍﻝﺤﺭﻜﺔ ﺒﻌﺩﺓ ﺼﻔﺎﺕ ﻨﻔﺴﻴﺔ ﺃﻫﻤﻬﺎ ﺍﻝﻌﻨﺎﺩ ﻭﺍﻝﺼﻼﺒﺔ ﻭﺘﺤﻤل ﺍﻝﻤﺸﺎﻕ ﺸﺄﻨﻬﻡ ﻓﻲ ﺫﻝﻙ ﺸـﺄﻥ ﺍﻷﻓﻐـﺎﻥ‬
‫ﻋﻤﻭﻤﺎ ﻭﺴﻜﺎﻥ ﻭﻻﻴﺔ ﻗﻨﺩﻫﺎﺭ ﺍﻝﺘﻲ ﻨﺸﺄﺕ ﺤﺭﻜﺘﻬﻡ ﺒﻬﺎ ﻋﻠﻰ ﻭﺠﻪ ﺍﻝﺨﺼﻭﺹ‪.‬‬
‫ﻭﻝﻌل ﻓﻲ ﺍﻝﻤﺴﺎﺒﻘﺔ ﺍﻝﺸﻌﺒﻴﺔ ﺍﻝﻤﺸﻬﻭﺭﺓ ﻓﻲ ﻭﻻﻴﺔ ﻗﻨﺩﻫﺎﺭ ﻭﺍﻝﺘﻲ ﻴﻁﻠﻕ ﻋﻠﻴﻬﺎ "ﺇﻁﻔﺎﺀ ﺍﻝﺠﻤﺭ" ﻤﺎ ﻴﻌﻁﻲ ﺇﺸﺎﺭﺓ ﻋﻠـﻰ‬
‫ﺫﻝﻙ‪ ،‬ﻓﺎﻝﻤﺴﺎﺒﻘﺔ ﺘﺘﻠﺨﺹ ﻓﻲ ﺤﻤل ﺍﻝﻼﻋﺒﻴﻥ ﻝﺠﻤﺭ ﻤﺸﺘﻌل ﺒﺄﻴﺩﻴﻬﻡ ﻝﻤﺩﺓ ﻁﻭﻴﻠﺔ ﺤﺘﻰ ﺘﻨﻁﻔﺊ‪ ،‬ﻭﻴﻜﻭﻥ ﺍﻝﻔﺎﺌﺯ ﻓﻲ ﻫﺫﻩ‬
‫ﺍﻝﻤﺴﺎﺒﻘﺔ ﻫﻭ ﻤﻥ ﻻ ﻴﺘﺤﺭﻙ ﺃﻭ ﻴﺘﺄﻭﻩ‪ .‬ﻜﻤﺎ ﻴﺘﻤﻴﺯ ﺃﻓﺭﺍﺩ ﻫﺫﻩ ﺍﻝﺤﺭﻜﺔ ﺒﺎﻝﻘﺩﺭﺓ ﻋﻠﻰ ﺘﺤﻤل ﺍﻝﺨﺸﻭﻨﺔ ﻭﺸﻅﻑ ﺍﻝﻌﻴﺵ‪،‬‬
‫ﻭﺍﺤﺘﺭﺍﻤﻬﻡ ﻝﻌﻠﻤﺎﺀ ﺍﻝﺩﻴﻥ‪ ،‬ﺇﻀﺎﻓﺔ ﺇﻝﻰ ﺍﻹﺨﻼﺹ ﻝﻔﻜﺭﺘﻬﻡ ﻭﺍﻝﻌﻤل ﺍﻝﺠﺎﺩ ﻋﻠﻰ ﺘﻨﻔﻴﺫﻫﺎ‪ ،‬ﻭﺍﻝﺒـﺴﺎﻁﺔ ﺍﻝﺘـﻲ ﺘﻤﻴـﺯ‬
‫ﺤﻴﺎﺘﻬﻡ‪.‬‬
‫ﺍﻝﻌﻭﺍﻤل ﺍﻝﺩﺍﺨﻠﻴﺔ ﻭﺍﻝﺨﺎﺭﺠﻴﺔ ﻝﺒﺭﻭﺯ ﺍﻝﺤﺭﻜﺔ‬
‫ﺴﺎﻋﺩ ﻋﻠﻰ ﺴﺭﻋﺔ ﺍﻨﺘﺸﺎﺭ ﺍﻝﺤﺭﻜﺔ ﻭﺇﻗﺒﺎل ﺍﻷﻓﻐﺎﻥ ﻋﻠﻴﻬﺎ ﻓﻲ ﺍﻝﻌﺩﻴﺩ ﻤﻥ ﺍﻝﻭﻻﻴﺎﺕ ﻭﺒﺎﻷﺨﺹ ﺍﻝﺠﻨﻭﺒﻴﺔ ﻭﺍﻝـﺸﺭﻗﻴﺔ‬
‫ﻋﺩﺓ ﻋﻭﺍﻤل ﺩﺍﺨﻠﻴﺔ ﻭﺨﺎﺭﺠﻴﺔ ﻤﻨﻬﺎ‪:‬‬
‫ﺃﻭﻻ‪ :‬ﺍﻝﻌﻭﺍﻤل ﺍﻝﺩﺍﺨﻠﻴﺔ‬
‫ﺍﻏﺘﻴﺎل ﺃﺤﻤﺩ ﺸﺎﻩ ﻤﺴﻌﻭﺩ‬
‫ﻗﺎﺌﺩ ﺘﺤﺎﻝﻑ ﺍﻝﺸﻤﺎل ﺍﻝﻤﻨﺎﻭﺉ ﻝﺤﺭﻜﺔ ﻁﺎﻝﺒﺎﻥ ﻋﻠﻰ ﺃﻴﺩﻱ ﻋﻨﺎﺼﺭ ﻴﺸﺘﺒﻪ ﻓﻲ ﺍﻨﺘﻤﺎﺌﻬﺎ ﺇﻝﻰ ﻁﺎﻝﺒﺎﻥ‬
‫‪ -١‬ﺍﻝﺤﺭﻭﺏ ﺍﻷﻫﻠﻴﺔ‬
‫ﻜﺎﻥ ﻝﻠﺤﺭﻭﺏ ﺍﻷﻫﻠﻴﺔ ﺍﻝﻁﺎﺤﻨﺔ ﺍﻝﺘﻲ ﻨﺸﺒﺕ ﺒﻴﻥ ﻓﺼﺎﺌل ﺍﻝﻤﻌﺎﺭﻀﺔ ﺍﻷﻓﻐﺎﻨﻴﺔ ﺒﺴﺒﺏ ﺍﻝﺼﺭﺍﻉ ﻋﻠﻰ ﺍﻝﺴﻠﻁﺔ ﻭﺇﻴﻤﺎﻥ‬
‫ﻜل ﻁﺭﻑ ﺒﺄﻨﻪ ﺍﻷﺤﻕ ﺒﺎﻝﺤﻜﻡ ﻭﺍﻝﺘﻲ ﺃﻭﻗﻌﺕ ﻋﺩﺩﺍ ﻜﺒﻴﺭﺍ ﻤﻥ ﺍﻝﺨﺴﺎﺌﺭ ﺍﻝﺒﺸﺭﻴﺔ ﺒﻠﻎ ﺃﻜﺜﺭ ﻤﻥ ‪ ٤٠‬ﺃﻝﻔﺎ ﺇﻀﺎﻓﺔ ﺇﻝـﻰ‬
‫ﺨﺴﺎﺌﺭ ﻤﺎﺩﻴﺔ ﺃﺨﺭﻯ ﺠﺴﻴﻤﺔ‪ ،‬ﻭﻝﻡ ﻴﻨﺠﺢ ﺍﻝﻭﺴﻁﺎﺀ ﺍﻝﺩﻭﻝﻴﻭﻥ ﻓﻲ ﻭﻀﻊ ﺤﺩ ﻝﻬﺫﻩ ﺍﻝﺤﺭﻭﺏ‪ ،‬ﻭﻜﺎﻥ ﻝﺫﻝﻙ ﺩﻭﺭ ﻤﻬـﻡ‬
‫ﻓﻲ ﺇﻗﺒﺎل ﻗﻁﺎﻋﺎﺕ ﻜﺒﻴﺭﺓ ﻤﻥ ﺍﻷﻓﻐﺎﻥ ﻋﻠﻰ ﺤﺭﻜﺔ ﻁﺎﻝﺒﺎﻥ ﺍﻝﺘﻲ ﺭﺃﻭﺍ ﻓﻴﻬﺎ ﻭﺴﻴﻠﺔ ﻝﺘﺨﻠﻴﺹ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ ﻤﻥ ﻭﻴـﻼﺕ‬
‫ﺘﻠﻙ ﺍﻝﺤﺭﻭﺏ ﻭﺇﻋﺎﺩﺓ ﺍﻷﻤﻥ ﻭﺍﻻﺴﺘﻘﺭﺍﺭ ﺇﻝﻰ ﺍﻝﺒﻼﺩ‪.‬‬
‫‪ -٢‬ﺍﻝﻔﻭﻀﻰ ﻭﺍﻨﻌﺩﺍﻡ ﺍﻝﻨﻅﺎﻡ‬
‫ﺩﺒﺕ ﺍﻝﻔﻭﻀﻰ ﻓﻲ ﺍﻝﺠﺴﺩ ﺍﻷﻓﻐﺎﻨﻲ ﺒﻌﺩ ﺩﺤﺭ ﻗﻭﺍﺕ ﺍﻻﺤﺘﻼل ﺍﻝﺴﻭﻓﻴﺎﺘﻲ‪ ،‬ﻭﺍﻨﻘﺴﻤﺕ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ ﺒـﻴﻥ ﺍﻝﺠﻤﺎﻋـﺎﺕ‬
‫ﻭﺍﻝﻔﺭﻕ ﺍﻝﻤﺘﺼﺎﺭﻋﺔ‪ ،‬ﻭﺃﺼﺒﺤﺕ ﻭﺤﺩﺓ ﺍﻝﺒﻼﺩ ﻤﻬﺩﺩﺓ ﻨﺘﻴﺠﺔ ﻝﺫﻝﻙ‪ ،‬ﻭﻝﻡ ﻴﻜﻥ ﺃﻤﺎﻡ ﺍﻝﺴﻜﺎﻥ ﻗﻭﺓ ﻤﻭﺤﺩﺓ ﺘﺠﺒﺭﻫﻡ ﻋﻠﻰ‬
‫ﺍﺤﺘﺭﺍﻡ ﺍﻝﻘﻭﺍﻨﻴﻥ ﻭﺍﻝﺘﻘﻴﺩ ﺒﺎﻝﻘﺭﺍﺭﺍﺕ ﺍﻝﺼﺎﺩﺭﺓ‪ .‬ﻓﺈﺒﺎﻥ ﻅﻬﻭﺭ ﺍﻝﺤﺭﻜﺔ ﻜﺎﻨﺕ ﺤﻜﻭﻤﺔ ﺭﺒﺎﻨﻲ ﻭﻤﺴﻌﻭﺩ ﺘﺴﻴﻁﺭ ﻋﻠـﻰ‬
‫ﺴﺒﻊ ﻭﻻﻴﺎﺕ ﻓﻘﻁ ﻓﻲ ﺸﻤﺎل ﻭﻭﺴﻁ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ‪ ،‬ﺒﻴﻨﻤﺎ ﻴﺴﻴﻁﺭ ﺍﻝﻘﺎﺌﺩ ﺍﻝﺸﻴﻭﻋﻲ ﺍﻝﺴﺎﺒﻕ ﺭﺸﻴﺩ ﺩﻭﺴـﺘﻡ ﻋﻠـﻰ ﺴـﺕ‬

‫‪١٤٣‬‬
‫ﻭﻻﻴﺎﺕ ﻓﻲ ﺍﻝﺸﻤﺎل‪ ،‬ﻭﻜﺎﻨﺕ "ﺸﻭﺭﻯ ﻨﻨﺠﺭﻫﺎﺭ" ﺘﺤﻜﻡ ﺜﻼﺙ ﻭﻻﻴﺎﺕ ﻓﻲ ﺍﻝﺸﺭﻕ‪ ،‬ﻭﺇﺩﺍﺭﺓ ﺇﺴﻤﺎﻋﻴل ﺨﺎﻥ ﺘﺘﺤﻜﻡ ﻓﻲ‬
‫ﻏﺭﺏ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ‪ ،‬ﺇﻀﺎﻓﺔ ﺇﻝﻰ ﺍﻝﻌﺩﻴﺩ ﻤﻥ ﺍﻝﻭﻻﻴﺎﺕ ﺍﻝﺘﻲ ﻜﺎﻨﺕ ﺩﻭﻥ ﺃﻱ ﻨﻭﻉ ﻤﻥ ﺍﻹﺩﺍﺭﺓ‪ ،‬ﻓﻜﺎﻨﺕ ﺤﺭﻜﺔ ﻁﺎﻝﺒـﺎﻥ‬
‫ﺃﻤﻼ ﻝﻠﺸﻌﺏ ﺍﻷﻓﻐﺎﻨﻲ ﻓﻲ ﺍﻝﻤﺤﺎﻓﻅﺔ ﻋﻠﻰ ﻭﺤﺩﺓ ﺍﻝﺒﻼﺩ ﻭﻤﻨﻊ ﺍﻨﺸﻁﺎﺭﻫﺎ ﺍﻝﺩﺍﺨﻠﻲ‪.‬‬
‫‪ -٣‬ﺍﻝﻔﺴﺎﺩ ﺍﻷﺨﻼﻗﻲ‬
‫ﻓﻘﺩ ﺍﺴﺘﺸﺭﻯ ﺍﻝﻔﺴﺎﺩ ﻨﺘﻴﺠﺔ ﻝﺭﻭﺍﺴﺏ ﺍﻝﺤﻘﺒﺔ ﺍﻝﺸﻴﻭﻋﻴﺔ ﺍﻝﺘﻲ ﻋﺎﺸﺘﻬﺎ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ ﻭﺘﺤﻜﻡ ﺍﻝﻘﺎﺌﺩ ﺍﻝﺸﻴﻭﻋﻲ ﺭﺸﻴﺩ ﺩﻭﺴﺘﻡ‬
‫ﻓﻲ ﺒﻌﺽ ﺍﻝﻭﻻﻴﺎﺕ ﻭﺍﻝﻔﻭﻀﻰ ﺍﻹﺩﺍﺭﻴﺔ ﺍﻝﺘﻲ ﺠﻌﻠﺕ ﻤﻥ ﺍﻝﺼﻌﻭﺒﺔ ﻋﻠﻰ ﺠﻬﺔ ﻤﻌﻴﻨﺔ ﻤﺤﺎﺭﺒﺔ ﺍﻝﺭﺫﺍﺌل ﺍﻝﺘﻲ ﺍﻨﺘﺸﺭﺕ‬
‫ﻓﻲ ﺍﻝﻤﺠﺘﻤﻊ ﺍﻷﻓﻐﺎﻨﻲ ﺍﻝﻤﺤﺎﻓﻅ ﺒﻁﺒﻴﻌﺘﻪ‪ ،‬ﻭﻫﻭ ﻤﺎ ﺠﻌل ﻤﻥ ﺤﺭﻜﺔ ﻁﻼﺏ ﺍﻝﻤﺩﺍﺭﺱ ﺍﻝﺩﻴﻨﻴـﺔ )ﻁﺎﻝﺒـﺎﻥ( ‪-‬ﻭﺍﻝﺘـﻲ‬
‫ﺃﺨﺫﺕ ﻋﻠﻰ ﻋﺎﺘﻘﻬﺎ ﻤﺤﺎﺭﺒﺔ ﻤﺜل ﻫﺫﻩ ﺍﻝﻤﻅﺎﻫﺭ‪ -‬ﺘﻠﻘﻰ ﺼﺩﻯ ﻁﻴﺒﺎ ﻓﻲ ﻨﻔﻭﺱ ﺍﻷﻓﻐﺎﻥ‪.‬‬
‫‪ -٤‬ﺍﻻﻀﻁﺭﺍﺒﺎﺕ ﺍﻷﻤﻨﻴﺔ‬
‫ﻭﻗﺩ ﻋﺎﻨﺕ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ ﻜﺜﻴﺭﺍ ﻤﻥ ﺍﻨﻔﻼﺕ ﺍﻝﻭﻀﻊ ﺍﻷﻤﻨﻲ ﺍﻝﺫﻱ ﺘﻤﺜل ﻓﻲ ﺍﺨﺘﻁﺎﻑ ﺍﻝﺴﻴﺎﺭﺍﺕ ﻭﺒـﺎﻷﺨﺹ ﺍﻝﺘﺎﺒﻌـﺔ‬
‫ﻝﻠﻤﺅﺴﺴﺎﺕ ﺍﻹﻏﺎﺜﻴﺔ ﻭﺃﻋﻤﺎل ﺍﻝﺴﻠﺏ ﻭﺍﻻﺸﺘﺒﺎﻜﺎﺕ ﺍﻝﻤﺴﻠﺤﺔ ﺍﻝﺘﻲ ﻜﺎﻨﺕ ﺘﻘﻊ ﺒﻴﻥ ﺍﻝﻤﺠﻤﻭﻋـﺎﺕ ﺍﻝﻤـﺴﻠﺤﺔ ﺩﺍﺨـل‬
‫ﺍﻷﻤﺎﻜﻥ ﺍﻝﻤﺯﺩﺤﻤﺔ ﻤﻤﺎ ﻜﺎﻥ ﻴﺴﻔﺭ ﻋﻥ ﻋﺸﺭﺍﺕ ﺍﻝﻘﺘﻠﻰ ﻭﻤﺌﺎﺕ ﺍﻝﺠﺭﺤﻰ‪ .‬ﻜﻤﺎ ﻨﺘﺞ ﻋﻥ ﺫﻝـﻙ ﺍﺒﺘـﺯﺍﺯ ﺍﻷﻤـﻭﺍل‬
‫ﻭﻓﺭﺽ ﺃﻨﻭﺍﻉ ﻤﻥ ﺍﻹﺘﺎﻭﺍﺕ‪ ،‬ﻝﺫﻝﻙ ﺭﻏﺏ ﺍﻝﻨﺎﺱ ﻓﻲ ﺃﻴﺔ ﺴﻠﻁﺔ ﺘﻌﻴﺩ ﺍﻷﻤﻥ ﻭﺘﻔـﺭﺽ ﺍﻻﺴـﺘﻘﺭﺍﺭ ﻭﺘﻤﻨـﻊ ﻫـﺫﻩ‬
‫ﺍﻻﻨﺘﻬﺎﻜﺎﺕ ﻤﻤﺎ ﻤﻬﺩ ﺍﻝﻁﺭﻴﻕ ﺃﻤﺎﻡ ﻁﺎﻝﺒﺎﻥ ﺍﻝﺫﻴﻥ ﺍﺴﺘﻁﺎﻋﻭﺍ ﺍﻝﺘﻌﺎﻤل ﺒﻔﺎﻋﻠﻴﺔ ﻤﻊ ﻫﺫﺍ ﺍﻷﻤﺭ ﺤﺘﻰ ﺘﺨﻠﺼﺕ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ‬
‫ﻤﻥ ﺁﺜﺎﺭﻩ‪.‬‬
‫‪ -٥‬ﻁﺒﻘﺔ ﺃﺜﺭﻴﺎﺀ ﺍﻝﺤﺭﺏ‬
‫ﻭﻫﻲ ﻁﺒﻘﺔ ﻅﻬﺭﺕ ﻋﻠﻴﻬﺎ ﻋﻼﻤﺎﺕ ﺍﻝﺜﺭﺍﺀ ﺍﻝﺴﺭﻴﻊ ﺒﻌﺩ ﺍﻨﺘﻬﺎﺀ ﺍﻝﺤﺭﺏ ﺍﻷﻓﻐﺎﻨﻴﺔ ﺍﻝﺴﻭﻓﻴﺎﺘﻴﺔ ﺒﺴﺒﺏ ﺍﻻﺘﺠﺎﺭ ﺒﺎﻝﻤﻌﺎﺩﻥ‬
‫ﻭﺍﻷﺤﺠﺎﺭ ﺍﻝﻜﺭﻴﻤﺔ ﻭﺍﻷﺴﻠﺤﺔ ﻭﺍﻝﺫﺨﻴﺭﺓ ﻭﺃﻜﻭﺍﻡ ﺍﻝﺤﺩﻴﺩ ﺍﻝﺨﺭﺩﺓ ﺍﻝﺘﻲ ﺨﻠﻔﺘﻬﺎ ﺍﻝﺤﺭﺏ ﺇﻀﺎﻓﺔ ﺇﻝﻰ ﺘﺤﻜﻡ ﺒﻌﺽ ﺫﻭﻱ‬
‫ﺍﻝﻤﻨﺎﺼﺏ ﻓﻲ ﺍﻷﻤﻭﺍل ﺍﻝﻨﺎﺘﺠﺔ ﻋﻥ ﺍﻝﺠﻤﺎﺭﻙ ﻭﺍﻝﻀﺭﺍﺌﺏ ﺍﻝﺤﺩﻭﺩﻴﺔ‪ ،‬ﻓﺄﺼﺒﺢ ﻫﻨﺎﻙ ﻁﺒﻘﺔ ﺜﺭﻴﺔ ﻭﺴﻁ ﺸﻌﺏ ﻴﻌﺘﺒـﺭ‬
‫ﻤﻥ ﺃﻓﻘﺭ ﺸﻌﻭﺏ ﺍﻝﻌﺎﻝﻡ ﻤﻤﺎ ﺃﻭﺠﺩ ﻤﺸﺎﻋﺭ ﻤﻥ ﺍﻝﺤﻨﻕ ﻋﻠﻰ ﻫﺅﻻﺀ‪ ،‬ﻭﻗﺩ ﺭﻏﺒﻭﺍ ﺒﺄﻥ ﺘﺨﻠﺼﻬﻡ ﻁﺎﻝﺒﺎﻥ ﻤﻨﻬﻡ ﻭﺘﻌﻤـل‬
‫ﻋﻠﻰ ﺇﻋﺎﺩﺓ ﺘﻭﺯﻴﻊ ﺍﻝﺜﺭﻭﺓ ﻓﻲ ﺍﻝﺒﻼﺩ ﺒﻁﺭﻴﻘﺔ ﻋﺎﺩﻝﺔ‪.‬‬
‫ﺜﺎﻨﻴﺎ‪ :‬ﺍﻝﻌﻭﺍﻤل ﺍﻝﺨﺎﺭﺠﻴﺔ‬
‫ﺃﻤﺎ ﺍﻝﻌﻭﺍﻤل ﺍﻝﺨﺎﺭﺠﻴﺔ ﻓﻘﺩ ﺘﻀﺎﻓﺭ ﺍﻝﻌﺩﻴﺩ ﻤﻨﻬﺎ ﻓﻲ ﻭﻗﺕ ﻭﺍﺤﺩ ﻋﻠﻰ ﺍﻝﻤﺴﺘﻭﻯ ﺍﻝﺩﻭﻝﻲ ﻭﺍﻹﻗﻠﻴﻤﻲ ﻭﻫﻴﺄﺕ ﺍﻝﻤﺠـﺎل‬
‫ﺃﻤﺎﻡ ﺤﺭﻜﺔ ﻁﺎﻝﺒﺎﻥ‪.‬‬
‫‪ -١‬ﺒﺎﻜﺴﺘﺎﻥ‬
‫ﻓﺒﺎﻜﺴﺘﺎﻥ ﺘﺴﻌﻰ ﺇﻝﻰ ﺍﻝﺘﻌﺎﻭﻥ ﻤﻊ ﺤﻜﻭﻤﺔ ﺼﺩﻴﻘﺔ ﻓﻲ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ ﻝﺘﺴﻬﻴل ﻋﻤﻠﻴﺎﺕ ﺍﻝﺘﺒﺎﺩل ﺍﻝﺘﺠـﺎﺭﻱ ﺒﻴﻨﻬـﺎ ﻭﺒـﻴﻥ‬
‫ﺠﻤﻬﻭﺭﻴﺎﺕ ﺁﺴﻴﺎ ﺍﻝﻭﺴﻁﻰ‪ ،‬ﻭﻝﻡ ﺘﺠﺩ ﺒﻐﻴﺘﻬﺎ ﻓﻲ ﺤﻜﻭﻤﺔ ﺭﺒﺎﻨﻲ ﻭﻤﺴﻌﻭﺩ ﺍﻝﺘﻲ ﺍﺘﻬﻤﺘﻬﺎ ﺒﺎﻝﺘﻌﺎﻭﻥ ﻤﻊ ﺍﻝﻬﻨﺩ‪ ،‬ﻭﺤﺎﻭﻝﺕ‬
‫ﺍﻹﻁﺎﺤﺔ ﺒﺘﻠﻙ ﺍﻝﺤﻜﻭﻤﺔ ﻋﻥ ﻁﺭﻴﻕ ﺤﻜﻤﺘﻴﺎﺭ ﻭﺩﻭﺴﺘﻡ ﻝﻜﻨﻬﺎ ﻓﺸﻠﺕ ﻓﻲ ﺫﻝﻙ‪ ،‬ﻓﻠﻤﺎ ﻅﻬﺭﺕ ﻁﺎﻝﺒﺎﻥ ﺴﺎﺭﻋﺕ ﺒﺎﻜﺴﺘﺎﻥ‬
‫ﺇﻝﻰ ﺩﻋﻬﻤﺎ ﻭﺍﻝﺘﻌﺎﻭﻥ ﻤﻌﻬﺎ‪.‬‬
‫‪ -٢‬ﺍﻝﻭﻻﻴﺎﺕ ﺍﻝﻤﺘﺤﺩﺓ‬
‫ﺃﻤﺎ ﺍﻝﻭﻻﻴﺎﺕ ﺍﻝﻤﺘﺤﺩﺓ ﺍﻷﻤﻴﺭﻜﻴﺔ ﻓﻘﺩ ﺘﻘﺎﻁﻌﺕ ﻤﺼﺎﻝﺤﻬﺎ ﻤﻊ ﻤﺼﺎﻝﺢ ﻁﺎﻝﺒﺎﻥ ﻓﻠﻡ ﺘﻤﺎﻨﻊ ﻤﻥ ﻅﻬﻭﺭﻫﺎ ﻓﻲ ﺒﺩﺍﻴﺔ ﺍﻷﻤﺭ‬
‫ﺜﻡ ﺴﺭﻋﺎﻥ ﻤﺎ ﺍﺨﺘﻠﻔﺕ ﺍﻝﻤﺼﺎﻝﺢ ﺒﻌﺩ ﺫﻝﻙ ﻓﺎﻨﻘﻠﺏ ﺍﻝﻭﻀﻊ ﻭﺃﺼﺒﺤﺕ ﻤﻥ ﺃﻝﺩ ﺃﻋﺩﺍﺌﻬﺎ‪ .‬ﻓﻔﻲ ﺍﻝﺒﺩﺍﻴﺔ ﺭﻏﺒﺕ ﺍﻝﻭﻻﻴﺎﺕ‬
‫ﺍﻝﻤﺘﺤﺩﺓ ﺍﻷﻤﻴﺭﻜﻴﺔ ﻓﻲ ﻀﺭﺏ ﺍﻷﺼﻭﻝﻴﺔ ﺍﻷﻓﻐﺎﻨﻴﺔ ﺒﺄﺼﻭﻝﻴﺔ ﺃﺸﺩ ﻤﻨﻬﺎ ﺤﺘﻰ ﺘﺨﻠﻭ ﺍﻝﺴﺎﺤﺔ ﻝﺠﻤﺎﻋﺔ ﺃﺼﻭﻝﻴﺔ ﻭﺍﺤﺩﺓ‬
‫ﺘﺴﺘﻁﻴﻊ ﺘﻁﻭﻴﻌﻬﺎ ﻓﻲ ﻓﻠﻙ ﺍﻝﺴﻴﺎﺴﻴﺔ ﺍﻷﻤﻴﺭﻜﻴﺔ ﺒﻌﺩ ﺫﻝﻙ‪ ،‬ﻭﺭﻏﺒﺕ ﻭﺍﺸﻨﻁﻥ ﻜﺫﻝﻙ ﻓﻲ ﺘﺸﺩﻴﺩ ﺍﻝﺤﺼﺎﺭ ﻋﻠﻰ ﺍﻝﻨﻔـﻭﺫ‬

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‫ﺍﻹﻴﺭﺍﻨﻲ ﻭﻤﻨﻌﻪ ﻤﻥ ﺍﻝﺘﻭﻏل ﺘﺠﺎﻩ ﺍﻝﺸﺭﻕ ﻭﺒﺨﺎﺼﺔ ﻓﻲ ﺠﻤﻬﻭﺭﻴﺎﺕ ﺁﺴﻴﺎ ﺍﻝﻭﺴﻁﻰ ﻭﻤﻨﻁﻘﺔ ﺒﺤـﺭ ﻗـﺯﻭﻴﻥ ﺍﻝﺘـﻲ‬
‫ﺘﺤﻭﻱ ﺃﻜﺒﺭ ﺜﺎﻨﻲ ﺍﺤﺘﻴﺎﻁﻲ ﻨﻔﻁﻲ ﻓﻲ ﺍﻝﻌﺎﻝﻡ ﺒﻌﺩ ﺍﻝﺨﻠﻴﺞ ﺍﻝﻌﺭﺒﻲ‪ .‬ﻝﺫﻝﻙ ﻝﻡ ﺘﻤﺎﻨﻊ ﺍﻝﻭﻻﻴﺎﺕ ﺍﻝﻤﺘﺤﺩﺓ ﻭﻝﻡ ﺘﻘﻑ ﺤﺠﺭ‬
‫ﻋﺜﺭﺓ ﺃﻤﺎﻡ ﺘﻘﺩﻡ ﻁﺎﻝﺒﺎﻥ‪.‬‬
‫ﺃﻫﺩﺍﻑ ﺍﻝﺤﺭﻜﺔ‬
‫ﺃﻋﻠﻨﺕ ﻁﺎﻝﺒﺎﻥ ﻋﻠﻰ ﻝﺴﺎﻥ ﺍﻝﻨﺎﻁﻕ ﺍﻝﺭﺴﻤﻲ ﺒﺎﺴﻤﻬﺎ ﺍﻝﻤﻼ ﻋﺒﺩ ﺍﻝﻤﻨﺎﻥ ﻨﻴﺎﺯﻱ ﻴﻭﻡ ‪ ١٩٩٤/١١/٣‬ﺒﻌﺩ ﺃﻥ ﺍﺴـﺘﻭﻝﻭﺍ‬
‫ﻋﻠﻰ ﻤﺩﻴﺭﻴﺔ ﺴﺒﻴﻥ ﺒﻭﻝﺩﻙ ﺃﻥ ﻫﺩﻑ ﺤﺭﻜﺘﻬﻡ ﻫﻭ ﺍﺴﺘﻌﺎﺩﺓ ﺍﻷﻤﻥ ﻭﺍﻻﺴﺘﻘﺭﺍﺭ ﻭﺠﻤﻊ ﺍﻷﺴﻠﺤﺔ ﻤﻥ ﺠﻤﻴﻊ ﺍﻷﻁﺭﺍﻑ‬
‫ﺇﻀﺎﻓﺔ ﺇﻝﻰ ﺇﺯﺍﻝﺔ ﻤﺭﺍﻜﺯ ﺠﻤﻊ ﺍﻹﺘﺎﻭﺍﺕ ﻤﻥ ﺍﻝﻁﺭﻕ ﺍﻝﻌﺎﻤﺔ ﺍﻝﺘﻲ ﺴﻠﺒﺕ ﺍﻝﻨﺎﺱ ﺃﻤﻭﺍﻝﻬﻡ ﻭﺍﻨﺘﻬﻜﺕ ﺃﻋﺭﺍﻀﻬﻡ‪.‬‬
‫ﻝﻜﻥ ﺒﻌﺩ ﺃﻥ ﺍﺴﺘﻭﻝﺕ ﺍﻝﺤﺭﻜﺔ ﻋﻠﻰ ﻋﺩﺩ ﻤﻥ ﺍﻝﻭﻻﻴﺎﺕ ﻭﻝﻘﻴﺕ ﻗﺒﻭﻻ ﻤﺒﺩﺌﻴﺎ ﻝﺩﻯ ﻗﻁﺎﻋﺎﺕ ﻋﺭﻴﻀﺔ ﻤـﻥ ﺍﻝـﺸﻌﺏ‬
‫ﺍﻷﻓﻐﺎﻨﻲ ﺍﻝﺫﻱ ﺃﻨﻬﻜﺘﻪ ﺍﻝﺤﺭﺏ ﺍﻷﻫﻠﻴﺔ‪ ،‬ﻁﻭﺭﺕ ﺍﻝﺤﺭﻜﺔ ﻤﻥ ﺃﻫﺩﺍﻓﻬﺎ ﻝﻴﺼﺒﺢ ﻫﺩﻓﻬﺎ ﻫﻭ ﺇﻗﺎﻤﺔ ﺤﻜﻭﻤﺔ ﺇﺴﻼﻤﻴﺔ ﻜﻤﺎ‬
‫ﺼﺭﺡ ﺒﺫﻝﻙ ﺍﻝﻤﻼ ﻤﺤﻤﺩ ﻋﻤﺭ ﻓﻲ ﻜﻠﻤﺘﻪ ﺍﻝﺘﻲ ﺃﻝﻘﺎﻫﺎ ﺃﻤﺎﻡ ﺍﻝﻌﻠﻤﺎﺀ ﻓﻲ ﻗﻨﺩﻫﺎﺭ ﻴـﻭﻡ ‪ .١٩٩٦/٤/٤‬ﻭﻗـﺩ ﻨـﺸﺭﺕ‬
‫ﺍﻝﺤﺭﻜﺔ ﺃﻫﺩﺍﻓﻬﺎ ﻋﻠﻰ ﺍﻝﻨﺤﻭ ﺍﻝﺘﺎﻝﻲ‪:‬‬
‫ﺇﻗﺎﻤﺔ ﺍﻝﺤﻜﻭﻤﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻋﻠﻰ ﻨﻬﺞ ﺍﻝﺨﻼﻓﺔ ﺍﻝﺭﺍﺸﺩﺓ‪.‬‬ ‫•‬
‫ﺃﻥ ﻴﻜﻭﻥ ﺍﻹﺴﻼﻡ ﺩﻴﻥ ﺍﻝﺸﻌﺏ ﻭﺍﻝﺤﻜﻭﻤﺔ ﺠﻤﻴﻌﺎ‪.‬‬ ‫•‬
‫ﺃﻥ ﻴﻜﻭﻥ ﻗﺎﻨﻭﻥ ﺍﻝﺩﻭﻝﺔ ﻤﺴﺘﻤﺩﺍ ﻤﻥ ﺍﻝﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ‪.‬‬ ‫•‬
‫ﺍﺨﺘﻴﺎﺭ ﺍﻝﻌﻠﻤﺎﺀ ﻭﺍﻝﻤﻠﺘﺯﻤﻴﻥ ﺒﺎﻹﺴﻼﻡ ﻝﻠﻤﻨﺎﺼﺏ ﺍﻝﻤﻬﻤﺔ ﻓﻲ ﺍﻝﺤﻜﻭﻤﺔ‪.‬‬ ‫•‬
‫ﻗﻠﻊ ﺠﺫﻭﺭ ﺍﻝﻌﺼﺒﻴﺎﺕ ﺍﻝﻘﻭﻤﻴﺔ ﻭﺍﻝﻘﺒﻠﻴﺔ‪.‬‬ ‫•‬
‫ﺤﻔﻅ ﺃﻫل ﺍﻝﺫﻤﺔ ﻭﺍﻝﻤﺴﺘﺄﻤﻨﻴﻥ ﻭﺼﻴﺎﻨﺔ ﺃﻨﻔﺴﻬﻡ ﻭﺃﻤﻭﺍﻝﻬﻡ ﻭﺃﻋﺭﺍﻀﻬﻡ ﻭﺭﻋﺎﻴﺔ ﺤﻘﻭﻗﻬﻡ ﺍﻝﻤﻨﺼﻭﺹ ﻋﻠﻴﻬﺎ‬ ‫•‬
‫ﻓﻲ ﺍﻝﺸﺭﻴﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ‪.‬‬
‫ﺘﻭﺜﻴﻕ ﺍﻝﻌﻼﻗﺎﺕ ﻤﻊ ﺠﻤﻴﻊ ﺍﻝﺩﻭل ﻭﺍﻝﻤﻨﻅﻤﺎﺕ ﺍﻹٍﺴﻼﻤﻴﺔ‪.‬‬ ‫•‬
‫ﺘﺤﺴﻴﻥ ﺍﻝﻌﻼﻗﺎﺕ ﺍﻝﺴﻴﺎﺴﻴﺔ ﻤﻊ ﺠﻤﻴﻊ ﺍﻝﺩﻭل ﺍﻹﺴﻼﻤﻴﺔ ﻭﻓﻕ ﺍﻝﻘﻭﺍﻋﺩ ﺍﻝﺸﺭﻋﻴﺔ‪.‬‬ ‫•‬
‫ﺍﻝﺘﺭﻜﻴﺯ ﻋﻠﻰ ﺍﻝﺤﺠﺎﺏ ﺍﻝﺸﺭﻋﻲ ﻝﻠﻤﺭﺃﺓ ﻭﺇﻝﺯﺍﻤﻬﺎ ﺒﻪ ﻓﻲ ﺠﻤﻴﻊ ﺍﻝﻤﺠﺎﻻﺕ‪.‬‬ ‫•‬
‫ﺘﻌﻴﻴﻥ ﻫﻴﺌﺎﺕ ﻝﻸﻤﺭ ﺒﺎﻝﻤﻌﺭﻭﻑ ﻭﺍﻝﻨﻬﻲ ﻋﻥ ﺍﻝﻤﻨﻜﺭ ﻓﻲ ﺠﻤﻴﻊ ﺃﻨﺤﺎﺀ ﺍﻝﺩﻭﻝﺔ‪.‬‬ ‫•‬
‫ﻗﻤﻊ ﺍﻝﺠﺭﺍﺌﻡ ﺍﻷﺨﻼﻗﻴﺔ ﻭﻤﻜﺎﻓﺤﺔ ﺍﻝﻤﺨﺩﺭﺍﺕ ﻭﺍﻝﺼﻭﺭ ﻭﺍﻷﻓﻼﻡ ﺍﻝﻤﺤﺭﻤﺔ‪.‬‬ ‫•‬
‫ﺍﺴﺘﻘﻼل ﺍﻝﻤﺤﺎﻜﻡ ﺍﻝﺸﺭﻋﻴﺔ ﻭﻓﻭﻗﻴﺘﻬﺎ ﻋﻠﻰ ﺠﻤﻴﻊ ﺍﻹﺩﺍﺭﺍﺕ ﺍﻝﺤﻜﻭﻤﻴﺔ‪.‬‬ ‫•‬
‫ﺇﻋﺩﺍﺩ ﺠﻴﺵ ﻤﺩﺭﺏ ﻝﺤﻔﻅ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻤﻥ ﺍﻻﻋﺘﺩﺍﺀﺍﺕ ﺍﻝﺨﺎﺭﺠﻴﺔ‪.‬‬ ‫•‬
‫ﺍﺨﺘﻴﺎﺭ ﻤﻨﻬﺞ ﺇﺴﻼﻤﻲ ﺸﺎﻤل ﻝﺠﻤﻴﻊ ﺍﻝﻤﺩﺍﺭﺱ ﻭﺍﻝﺠﺎﻤﻌﺎﺕ ﻭﺘﺩﺭﻴﺱ ﺍﻝﻌﻠﻭﻡ ﺍﻝﻌﺼﺭﻴﺔ‪.‬‬ ‫•‬
‫ﺍﻝﺘﺤﺎﻜﻡ ﻓﻲ ﺠﻤﻴﻊ ﺍﻝﻘﻀﺎﻴﺎ ﺍﻝﺴﻴﺎﺴﻴﺔ ﻭﺍﻝﺩﻭﻝﻴﺔ ﺇﻝﻰ ﺍﻝﻜﺘﺎﺏ ﻭﺍﻝﺴﻨﺔ‪.‬‬ ‫•‬
‫ﺃﺴﻠﻤﺔ ﺍﻗﺘﺼﺎﺩ ﺍﻝﺩﻭﻝﺔ ﻭﺍﻻﻫﺘﻤﺎﻡ ﺒﺎﻝﺘﻨﻤﻴﺔ ﻓﻲ ﺠﻤﻴﻊ ﺍﻝﻤﺠﺎﻻﺕ‪.‬‬ ‫•‬
‫ﻁﻠﺏ ﺍﻝﻤﺴﺎﻋﺩﺍﺕ ﻤﻥ ﺍﻝﺩﻭل ﺍﻹﺴﻼﻤﻴﺔ ﻹﻋﻤﺎﺭ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ‪.‬‬ ‫•‬
‫ﺠﻤﻊ ﺍﻝﺯﻜﺎﺓ ﻭﺍﻝﻌﺸﺭ ﻭﻏﻴﺭﻫﻤﺎ ﻭﺼﺭﻓﻬﺎ ﻓﻲ ﺍﻝﻤﺸﺎﺭﻴﻊ ﻭﺍﻝﻤﺭﺍﻓﻕ ﺍﻝﻌﺎﻤﺔ‪.‬‬ ‫•‬
‫ﻤﻥ ﻭﺭﺍﺀ ﻁﺎﻝﺒﺎﻥ؟‬
‫ﻜﺜﺭﺕ ﺍﻝﺘﺤﻠﻴﻼﺕ ﺍﻝﺘﻲ ﺘﻨﺎﻭﻝﺕ ﺍﻝﺠﻬﺎﺕ ﺍﻝﺨﺎﺭﺠﻴﺔ ﺍﻝﺘﻲ ﻜﺎﻨﺕ ﻭﺭﺍﺀ ﺇﻨﺸﺎﺀ ﺤﺭﻜﺔ ﻁﺎﻝﺒﺎﻥ ﻭﺒﺭﻭﺯﻫﺎ ﻋﻠﻰ ﻤـﺴﺭﺡ‬
‫ﺍﻷﺤﺩﺍﺙ‪ ،‬ﺒﻌﻀﻬﺎ ﻴﻨﺴﺒﻬﺎ ﺇﻝﻰ ﺍﻝﻤﺨﺎﺒﺭﺍﺕ ﺍﻝﺒﺎﻜﺴﺘﺎﻨﻴﺔ ﻭﺍﻝﺒﻌﺽ ﺍﻵﺨﺭ ﻴﻨﺴﺒﻬﺎ ﺇﻝﻰ ﺍﻝﻤﺨـﺎﺒﺭﺍﺕ ﺍﻷﻤﻴﺭﻜﻴـﺔ ﺇﺒـﺎﻥ‬

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‫ﺍﻝﺤﺭﺏ ﺍﻷﻓﻐﺎﻨﻴﺔ ﺍﻝﺴﻭﻓﻴﺎﺘﻴﺔ‪ ،‬ﻭﻫﻲ ﺘﻨﻔﻲ ﻋﻥ ﻨﻔﺴﻬﺎ ﻜل ﺫﻝﻙ ﻭﺘﺤﻜﻲ ﻋﻠﻰ ﻝﺴﺎﻥ ﻤﺅﺴﺴﻬﺎ ﺍﻝﻤﻼ ﻤﺤﻤﺩ ﻋﻤﺭ ﻜﻴﻑ‬
‫ﻨﺸﺄﺕ ﻭﺘﻁﻭﺭﺕ‪.‬‬
‫ﻭﺍﻝﺫﻴﻥ ﻴﻨﺴﺒﻭﻥ ﻗﻴﺎﻡ ﺍﻝﺤﺭﻜﺔ ﺇﻝﻰ ﺒﺎﻜﺴﺘﺎﻥ ﻴﺴﺘﻨﺩﻭﻥ ﺇﻝﻰ ﺍﻝﺠﻭﻝﺔ ﺍﻝﺘﻲ ﻗﺎﻙ ﺒﻬﺎ ﻭﺯﻴﺭ ﺍﻝﺩﺍﺨﻠﻴﺔ ﺍﻝﺒﺎﻜـﺴﺘﺎﻨﻲ ﺁﻨـﺫﺍﻙ‬
‫ﺍﻝﺠﻨﺭﺍل ﻨﺼﻴﺭ ﺍﷲ ﺒﺎﺒﺭ ﻓﻲ ﺠﻨﻭﺏ ﻭﻏﺭﺏ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ ﻓﻲ ﺃﻜﺘﻭﺒﺭ‪/‬ﺘﺸﺭﻴﻥ ﺃﻭل ‪ ١٩٩٤‬ﺤﻴﺙ ﺍﻝﺘﻘﻰ ﻓﻴﻬـﺎ ﺒﺎﻝﻘـﺎﺩﺓ‬
‫ﻭﺍﻝﻤﺴﺅﻭﻝﻴﻥ ﻓﻲ ﻭﻻﻴﺘﻲ ﻗﻨﺩﻫﺎﺭ ‪-‬ﻤﻌﻘل ﺍﻝﺤﺭﻜﺔ‪ -‬ﻭﻫﻴﺭﺍﺕ‪ ،‬ﻭﺃﺭﺴل ﻗﺎﻓﻠﺔ ﺇﻏﺎﺜﻴﺔ ﻤﻜﻭﻨﺔ ﻤﻥ ‪ ٣٠‬ﺤﺎﻓﻠﺔ ﺘﺤﺕ ﻗﻴﺎﺩﺓ‬
‫ﻜﻭﻝﻭﻨﻴل ﻤﻥ ﺍﻝﻤﺨﺎﺒﺭﺍﺕ ﺍﻝﺒﺎﻜﺴﺘﺎﻨﻴﺔ ﻭﺍﺴﺘﻁﺎﻋﺕ ﻁﺎﻝﺒﺎﻥ ﺇﻨﻘﺎﺫﻫﺎ ﺒﻌﺩ ﺃﻥ ﺤﺎﻭﻝﺕ ﺠﻤﺎﻋﺔ ﺠﻴﻼﻨﻲ ﺒﺯﻋﺎﻤﺔ ﻤﻨﺼﻭﺭ‬
‫ﺁﻏﺎ ﺍﻋﺘﺭﺍﻀﻬﺎ‪ ،‬ﻭﺒﺭﺯ ﺍﺴﻡ ﻁﺎﻝﺒﺎﻥ ﻓﻲ ﺍﻹﻋﻼﻡ ﺍﻝﻌﺎﻝﻤﻲ ﻤﻨﺫ ﺫﻝﻙ ﺍﻝﻴﻭﻡ ﺍﻝﺫﻱ ﻜﺎﻥ ﻴﺘﺎﺒﻊ ﺃﻨﺒﺎﺀ ﺍﻻﺴﺘﻴﻼﺀ ﻋﻠﻰ ﺘﻠـﻙ‬
‫ﺍﻝﻘﺎﻓﻠﺔ‪.‬‬
‫ﻝﻜﻥ ﻤﻥ ﺍﻝﺜﺎﺒﺕ ﺃﻥ ﺤﺭﻜﺔ ﻁﺎﻝﺒﺎﻥ ﻜﺎﻨﺕ ﻗﺩ ﺒﺩﺃﺕ ﻨﺸﺎﻁﻬﺎ ﻗﺒل ﺫﻝﻙ ﺒﺄﺭﺒﻌﺔ ﺃﺸﻬﺭ ﻋﻠﻰ ﺍﻷﻗل‪ ،‬ﻭﺠـﺎﺀ ﻅﻬﻭﺭﻫـﺎ‬
‫ﻤﺘﻭﺍﻜﺒﺎ ﻤﻊ ﺭﻏﺒﺔ ﺒﺎﻜﺴﺘﺎﻥ ﻓﻲ ﺍﻝﺤﺼﻭل ﻋﻠﻰ ﺘﺄﻴﻴﺩ ﺤﺭﻜﺔ ﺸﻌﺒﻴﺔ ﺒﻤﺜل ﺤﺠﻡ ﻁﺎﻝﺒﺎﻥ ﺍﻝﺘﻲ ﺒـﺩﺃﺕ ﺘﻜـﺴﺏ ﺘﺄﻴﻴـﺩ‬
‫ﺍﻝﺸﻌﺏ ﺍﻷﻓﻐﺎﻨﻲ ﻴﻭﻤﺎ ﺒﻌﺩ ﻴﻭﻡ‪.‬‬
‫ﺍﻝﻤﻭﻝﻭﻱ ﻓﻀل ﺍﻝﺭﺤﻤﻥ ﺃﻤﻴﺭ ﺠﻤﻌﻴﺔ ﻋﻠﻤﺎﺀ ﺍﻹﺴﻼﻡ ﻓﻲ ﺒﺎﻜﺴﺘﺎﻥ‬
‫ﻭﻴﺭﻯ ﺁﺨﺭﻭﻥ ﺃﻥ ﺍﻝﻤﻭﻝﻭﻱ ﻓﻀل ﺍﻝﺭﺤﻤﻥ ﺃﻤﻴﺭ ﺠﻤﻌﻴﺔ ﻋﻠﻤﺎﺀ ﺍﻹﺴﻼﻡ ﻓﻲ ﺒﺎﻜﺴﺘﺎﻥ ﻭﺍﻝﺫﻱ ﻜـﺎﻥ ﻴـﺭﺃﺱ ﻝﺠﻨـﺔ‬
‫ﺍﻝﺸﺅﻭﻥ ﺍﻝﺨﺎﺭﺠﻴﺔ ﻓﻲ ﺍﻝﺒﺭﻝﻤﺎﻥ ﺍﻝﺒﺎﻜﺴﺘﺎﻨﻲ ﻓﻲ ﺤﻜﻭﻤﺔ ﺒﻴﻨﻅﻴﺭ ﺒﻭﺘﻭ ﻫﻭ ﺍﻝﺫﻱ ﻁﺭﺡ ﻓﻜﺭﺓ ﺇﻨﺸﺎﺀ ﺤﺭﻜﺔ ﻁﺎﻝﺒـﺎﻥ‬
‫ﻭﺍﺴﺘﺸﺎﺭ ﻓﻲ ﺫﻝﻙ ﺒﺭﻫﺎﻥ ﺍﻝﺩﻴﻥ ﺭﺒﺎﻨﻲ ﻭﻋﺒﺩ ﺭﺏ ﺍﻝﺭﺴﻭل ﺴﻴﺎﻑ ﻭﻗﺩ ﻭﺍﻓﻘﺎ ﻋﻠﻰ ﺇﻨﺸﺎﺌﻬﺎ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻨﻬﺎ ﺴﺘﻭﺠﻪ‬
‫ﻀﺭﺒﺔ ﻗﻭﻴﺔ ﻝﻘﻭﺍﺕ ﺤﻜﻤﺘﻴﺎﺭ ﻋﺩﻭﻫﻤﺎ ﺍﻝﻠﺩﻭﺩ ﺤﻴﻨﺫﺍﻙ‪ .‬ﻭﻴﺭﻯ ﺒﻌﺽ ﺍﻝﻤﺤﻠﻠﻴﻥ ﺃﻥ ﺍﻝﻤﻭﻝﻭﻱ ﻓﻀل ﺍﻝﺭﺤﻤﻥ ﻝﻡ ﻴﻜﻥ‬
‫ﺒﺎﻝﺸﺨﺼﻴﺔ ﺍﻝﻤﺅﺜﺭﺓ ﻓﻴﻤﺎ ﻜﺎﻥ ﻴﺠﺭﻱ ﻓﻲ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ ﻭﻝﻡ ﻴﻜﻥ ﻓﻲ ﺍﺴﺘﻁﺎﻋﺘﻪ ﺇﻨﺸﺎﺀ ﺤﺭﻜﺔ ﻤﺜل ﻁﺎﻝﺒﺎﻥ‪.‬‬
‫ﺃﻤﺎ ﺍﻝﻤﻼ ﻤﺤﻤﺩ ﻋﻤﺭ ﻤﺅﺴﺱ ﺍﻝﺤﺭﻜﺔ ﻓﻴﻘﻭل ﺇﻥ ﺍﻝﻔﻜﺭﺓ ﻨﺒﻌﺕ ﻓﻲ ﺫﻫﻨﻪ ﺒﻌﺩ ﺃﻥ ﻓﻜﺭ ﻓﻲ ﺍﻝﻔﺴﺎﺩ ﺍﻝﻤﺴﺘـﺸﺭﻱ ﻓـﻲ‬
‫ﻭﻻﻴﺔ ﻗﻨﺩﻫﺎﺭ ﺤﻴﺙ ﻜﺎﻥ ﻴﺘﻠﻘﻰ ﻋﻠﻭﻤﻪ ﺍﻝﺩﻴﻨﻴﺔ ﻭﺭﺃﻯ ﺃﻨﻪ ﻻ ﺒﺩ ﻤﻥ ﻭﻀﻊ ﺤﺩ ﻝﻬﺫﺍ ﺍﻝﻔﺴﺎﺩ ﺍﻝﺫﻱ ﺃﺸـﺎﻉ ﺍﻝﻔﻭﻀـﻰ‬
‫ﻭﺍﻹﺨﻼل ﺒﺎﻷﻤﻥ ﻓﻲ ﺭﺒﻭﻉ ﺍﻝﺒﻼﺩ‪ ،‬ﻭﺩﻋﺎ ﺒﻌﺽ ﻁﻼﺏ ﺍﻝﻤﺩﺍﺭﺱ ﺍﻝﺩﻴﻨﻴﺔ ﻓﻭﺍﻓﻘﻭﺍ ﻋﻠﻰ ﺍﻝﻌﻤل ﻝﻠﻘﻀﺎﺀ ﻋﻠﻰ ﻫـﺫﺍ‬
‫ﺍﻝﻔﺴﺎﺩ ﻭﺒﺎﻴﻌﻭﻩ ﺃﻤﻴﺭﺍ ﻝﻬﻡ‪ .‬ﻭﻓﻲ ‪ ١٩٩٦/٤/٣‬ﺍﺠﺘﻤﻊ ‪ ١٥٠٠‬ﻤﻥ ﻋﻠﻤﺎﺀ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ ﻤﻥ ﻤﻨﺎﻁﻕ ﻤﺨﺘﻠﻔـﺔ ﻭﺒـﺎﻴﻌﻭﻩ‬
‫ﺃﻤﻴﺭﺍ ﻋﻠﻰ ﺍﻝﺒﻼﺩ‪.‬‬
‫ﺍﻻﺴﺘﻴﻼﺀ ﻋﻠﻰ ﺍﻝﺤﻜﻡ‬
‫ﺤﻘﻘﺕ ﻗﻭﺍﺕ ﻁﺎﻝﺒﺎﻥ ﻤﻜﺎﺴﺏ ﻋﺴﻜﺭﻴﺔ ﺴﺭﻴﻌﺔ ﻭﺍﺴﺘﻁﺎﻋﺕ ﺃﻥ ﺘﻬﺯﻡ ﺍﻝﻘﻴﺎﺩﺍﺕ ﺍﻝﻌﺴﻜﺭﻴﺔ ﺫﺍﺕ ﺍﻝﺨﺒـﺭﺓ ﺍﻝﻭﺍﺴـﻌﺔ‬
‫ﺒﻔﻨﻭﻥ ﺍﻝﻘﺘﺎل ﺃﺜﻨﺎﺀ ﺍﻝﺤﺭﺏ ﺍﻷﻓﻐﺎﻨﻴﺔ ﺍﻝﺴﻭﻓﻴﺎﺘﻴﺔ‪ ،‬ﻭﺍﻝﺴﺒﺏ ﻓﻲ ﺫﻝﻙ ﻴﺭﺠﻊ ﺇﻝﻰ ﻗﻭﺓ ﺍﻝﺩﺍﻓﻊ ﺍﻝﺩﻴﻨﻲ ﺍﻝﻤﺤﺭﻙ ﻝﻬـﺅﻻﺀ‬
‫ﺍﻝﻁﻼﺏ ﻭﺍﻝﺫﻴﻥ ﺃﻓﺘﻰ ﻝﻬﻡ ﻋﻠﻤﺎﺅﻫﻡ ﺒﺄﻥ ﻤﺎ ﻴﻘﻭﻤﻭﻥ ﺒﻪ ﻫﻭ ﺠﻬﺎﺩ ﻓﻲ ﺴﺒﻴل ﺍﷲ‪ ،‬ﻭﺒﺴﺒﺏ ﺍﻝﺘﻌﺎﻁﻑ ﺍﻝﺸﻌﺒﻲ ﺍﻝـﺫﻱ‬
‫ﻻﻗﻭﻩ ﺭﻏﺒﺔ ﻓﻲ ﺍﻝﺘﺨﻠﺹ ﻤﻥ ﺍﻻﻀﻁﺭﺍﺒﺎﺕ ﺍﻷﻤﻨﻴﺔ ﻭﺤﺎﻝﺔ ﺍﻝﻔﻭﻀﻰ ﺍﻝﺘﻲ ﻜﺎﻨﺕ ﺘﻌﻴﺸﻬﺎ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ‪ .‬ﻭﻜﺎﻨﺕ ﻤﺭﺍﺤل‬
‫ﺍﻻﺴﺘﻴﻼﺀ ﻋﻠﻰ ﺍﻝﺴﻠﻁﺔ ﻋﻠﻰ ﺍﻝﻨﺤﻭ ﺍﻝﺘﺎﻝﻲ‪:‬‬
‫ﺨﺎﺭﻁﺔ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ ﺘﻭﻀﺢ ﺍﻷﻤﺎﻜﻥ ﺍﻝﺘﻲ ﺘﺴﻴﻁﺭ ﻋﻠﻴﻬﺎ ﺤﺭﻜﺔ ﻁﺎﻝﺒﺎﻥ ﻭﺍﻝﺘﻲ ﺘﺴﻴﻁﺭ ﻋﻠﻴﻬﺎ ﺍﻝﻤﻌﺎﺭﻀﺔ ﺍﻝﺸﻤﺎﻝﻴﺔ‬
‫ﻓﻲ ﻴﻭﻝﻴﻭ‪/‬ﺘﻤﻭﺯ ‪ ١٩٩٤‬ﻅﻬﺭﺕ ﺍﻝﺨﻠﻴﺔ ﺍﻷﻭﻝﻰ ﻝﺤﺭﻜﺔ ﻁﺎﻝﺒﺎﻥ ﺒﻌﺩ ﺃﻥ ﺍﺠﺘﻤﻊ ‪ ٥٣‬ﻁﺎﻝﺒﺎ ﻤـﻥ ﻁـﻼﺏ‬ ‫•‬
‫ﺍﻝﻤﺩﺭﺱ ﺍﻝﺩﻴﻨﻴﺔ ﻓﻲ ﻤﻨﻁﻘﺔ "ﺴﻨﺞ ﺴﺎﺭ" ﺒﻘﻨﺩﻫﺎﺭ ﺜﻡ ﺍﻨﺘﻘﻠﻭﺍ ﺇﻝﻰ ﻤﻨﻁﻘﺔ "ﻜﺸﻙ ﻨﺨﻭﺩ" ﻭﺒﺩﺅﻭﺍ ﺒﻨﺯﻉ ﺍﻝـﺴﻼﺡ ﻤـﻥ‬
‫ﻤﺠﻤﻭﻋﺎﺕ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻭﺇﺯﺍﻝﺔ ﻨﻘﺎﻁ ﺍﻝﺘﻔﺘﻴﺵ ﺍﻝﻤﻭﻀﻭﻋﺔ ﻝﺠﻤﻊ ﺍﻹﺘﺎﻭﺍﺕ ﻋﻠﻰ ﺍﻝﻁﺭﻕ ﺍﻝﻌﺎﻤﺔ ﺜﻡ ﺍﺴـﺘﻭﻝﻭﺍ ﻋﻠـﻰ‬
‫ﻤﺩﻴﺭﻴﺔ ﺃﺭﻏﺴﺘﺎﻥ‪.‬‬

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‫ﻓﻲ ﺃﻏﺴﻁﺱ‪/‬ﺁﺏ ‪ ١٩٩٤‬ﺒﺎﻴﻊ ﻁﻼﺏ ﺍﻝﻤﺩﺍﺭﺱ ﺍﻝﺩﻴﻨﻴﺔ ﺍﻝﻤﻼ ﻤﺤﻤﺩ ﻋﻤﺭ ﺃﻤﻴﺭﺍ ﻝﻬﻡ ﻭﺘﻌﺎﻫﺩﻭﺍ ﻋﻠﻰ ﺠﻤﻊ‬ ‫•‬
‫ﺍﻝﺴﻼﺡ ﻭﺍﺴﺘﻌﺎﺩﺓ ﺍﻷﻤﻥ ﻭﺍﻻﺴﺘﻘﺭﺍﺭ ﻭﺇﺯﺍﻝﺔ ﻨﻘﺎﻁ ﺍﻝﺘﻔﺘﻴﺵ ﻭﺠﻤﻊ ﺍﻹﺘﺎﻭﺍﺕ‪.‬‬
‫ﻭﻓﻲ ﺃﻜﺘﻭﺒﺭ‪/‬ﺘﺸﺭﻴﻥ ﺃﻭل ‪ ١٩٩٤‬ﻭﺴﻌﺕ ﻁﺎﻝﺒﺎﻥ ﻤﻥ ﻨﺸﺎﻁﺎﺘﻬﺎ ﻓﺎﺴﺘﻭﻝﺕ ﻋﻠﻰ ﻤﺩﻴﺭﻴﺔ "ﺴـﺒﻴﻥ ﺒﻭﻝـﺩﻙ"‬ ‫•‬
‫ﺍﻝﺤﺩﻭﺩﻴﺔ ﻜﻤﺎ ﺍﺴﺘﻭﻝﺕ ﻋﻠﻰ ﻤﺨﺎﺯﻥ ﺍﻷﺴﻠﺤﺔ ﻭﺍﻝﺫﺨﻴﺭﺓ ﺍﻝﻤﺭﻜﺯﻴﺔ ﻝﻠﻭﻻﻴﺎﺕ ﺍﻝﺠﻨﻭﺒﻴﺔ ﺍﻝﻐﺭﺒﻴـﺔ ﺍﻝﺘﺎﺒﻌـﺔ ﻝﻠﺤـﺯﺏ‬
‫ﺍﻹﺴﻼﻤﻲ ﺒﺯﻋﺎﻤﺔ ﺤﻜﻤﺘﻴﺎﺭ ﺍﻝﺘﻲ ﺘﻌﺘﺒﺭ ﻤﻥ ﺃﻜﺒﺭ ﻤﺨﺎﺯﻥ ﺍﻝﺴﻼﺡ ﻓﻲ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ‪.‬‬
‫ﻓﻲ ‪ ١٩٩٤/١١/٣‬ﺒﺭﺯ ﺍﺴﻡ ﻁﺎﻝﺒﺎﻥ ﻓﻲ ﺍﻹﻋﻼﻡ ﺍﻝﺩﻭﻝﻲ ﻷﻭل ﻤﺭﺓ ﺒﻌﺩ ﻨﺠﺎﺤﻬﻡ ﻓﻲ ﺇﻨﻘﺎﺫ ﻗﺎﻓﻠﺔ ﺍﻹﻏﺎﺜـﺔ‬ ‫•‬
‫ﺍﻝﺘﻲ ﺃﺭﺴﻠﺘﻬﺎ ﺍﻝﺤﻜﻭﻤﺔ ﺍﻝﺒﺎﻜﺴﺘﺎﻨﻴﺔ ﺇﻝﻰ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ ﻭﺍﻋﺘﺭﻀﺘﻬﺎ ﻤﺠﻤﻭﻋﺔ ﺠﻴﻼﻨﻲ ﺒﻘﻴﺎﺩﺓ ﻤﻨﺼﻭﺭ ﺁﻏﺎ ﻭﺍﺴـﺘﻁﺎﻋﺕ‬
‫ﻁﺎﻝﺒﺎﻥ ﺇﻨﻘﺎﺫ ﺍﻝﻘﺎﻓﻠﺔ ﻭﺇﻋﺩﺍﻡ ﻗﺎﺌﺩ ﺠﻤﺎﻋﺔ ﺠﻴﻼﻨﻲ ﻤﻊ ﺒﻌﺽ ﺭﻓﺎﻗﻪ‪.‬‬
‫ﻭﻓﻲ ‪ ١٩٩٤/١١/٥‬ﺴﻘﻁﺕ ﻤﺩﻴﻨﺔ ﻗﻨﺩﻫﺎﺭ ﺒﻴﺩ ﻁﺎﻝﺒﺎﻥ ﺒﻌﺩ ﻤﻌﺎﺭﻙ ﺭﺍﺡ ﻀﺤﻴﺘﻬﺎ ‪ ٤٠‬ﻗﺘﻴﻼ‪.‬‬ ‫•‬
‫ﻭﻓﻲ ﺸﻬﺭﻱ ﻨﻭﻓﻤﺒﺭ‪/‬ﺘﺸﺭﻴﻥ ﺍﻝﺜﺎﻨﻲ ﻭﺩﻴﺴﻤﺒﺭ‪/‬ﻜﺎﻨﻭﻥ ﺍﻷﻭل ‪ ١٩٩٤‬ﺍﺴﺘﻭﻝﺕ ﺍﻝﺤﺭﻜﺔ ﻋﻠـﻰ ﺍﻝﻭﻻﻴـﺎﺕ‬ ‫•‬
‫ﺍﻝﻤﺠﺎﻭﺭﺓ ﺩﻭﻥ ﻤﻘﺎﻭﻤﺔ ﻓﺒﺴﻁﻭﺍ ﺴﻴﻁﺭﺘﻬﻡ ﻋﻠﻰ ﻭﻻﻴﺎﺕ ﻫﻠﻤﻨﺩ ﻭﺯﺍﺒل ﻭﺃﺭﺯﺠﺎﻥ‪ ،‬ﻭﻝﻡ ﺘﻜﻥ ﺍﻝﺤﺭﻜﺔ ﺘﺘﻭﻗﻊ ﺃﻭ ﺘﻨﻭﻱ‬
‫ﻤﺠﺎﻭﺯﺓ ﺤﺩﻭﺩ ﻗﻨﺩﻫﺎﺭ ﺇﻝﻰ ﻏﻴﺭﻫﺎ ﻤﻥ ﺍﻝﻭﻻﻴﺎﺕ ﻜﻤﺎ ﺼﺭﺡ ﺒﺫﻝﻙ ﻤﻭﻝﻭﻱ ﺃﺤﻤﺩ ﺍﷲ ﻨﺎﻨﻲ ﻭﻤـﻼ ﻤﺤﻤـﺩ ﺤـﺴﻥ‬
‫ﺭﺤﻤﺎﻨﻲ ﻝﻤﺠﻠﺔ "ﺨﺒﺭﻨﺎﻤﻪ" ﻓﻲ ﻋﺩﺩﻫﺎ ﺍﻝﺼﺎﺩﺭ ﻓﻲ ﺃﻏﺴﻁﺱ‪/‬ﺁﺏ ‪.١٩٩٥‬‬
‫ﻓﻲ ‪ ١٩٩٥/١/٢٦‬ﺴﻘﻁﺕ ﻤﺩﻴﻨﺔ ﻏﺯﻨﻲ ﺒﻴﺩ ﻁﺎﻝﺒﺎﻥ ﺒﻌﺩ ﺃﻥ ﺠﺭﺩﺕ ﻗﻭﺍﺕ ﺍﻝﺤﺯﺏ ﺍﻹﺴـﻼﻤﻲ ﺒﻘﻴـﺎﺩﺓ‬ ‫•‬
‫ﺤﻜﻤﺘﻴﺎﺭ ﻤﻥ ﺃﺴﻠﺤﺘﻬﻡ‪.‬‬
‫ﻭﻓﻲ ‪ ١٩٩٥/٢/١٠‬ﺍﺴﺘﻭﻝﻰ ﻁﺎﻝﺒﺎﻥ ﻋﻠﻰ ﻤﻴﺩﺍﻥ ﺸﻬﺭ ﺍﻝﻤﻌﻘل ﺍﻝﺤﺼﻴﻥ ﻝﻠﺤﺯﺏ ﺍﻹﺴﻼﻤﻲ )ﺤﻜﻤﺘﻴـﺎﺭ(‬ ‫•‬
‫ﺒﻭﻻﻴﺔ ﻭﺭﺩﻙ ﻓﻲ ﻫﺠﻭﻡ ﻤﺒﺎﻏﺕ‪.‬‬
‫ﻭﻓﻲ ‪ ١٩٩٥/٢/١٤‬ﺃﻱ ﺒﻌﺩ ﺃﺭﺒﻌﺔ ﺃﻴﺎﻡ ﻤﻥ ﺴﻘﻭﻁ ﻭﻻﻴﺔ ﻭﺭﺩﻙ ﺘﻤﻜﻨﺕ ﺤﺭﻜﺔ ﻁﺎﻝﺒـﺎﻥ ﻤـﻥ ﺇﺤﻜـﺎﻡ‬ ‫•‬
‫ﺴﻴﻁﺭﺘﻬﺎ ﻋﻠﻰ ﺠﻤﻴﻊ ﻤﻨﺎﻁﻕ ﻨﻔﻭﺫ ﺍﻝﺤﺯﺏ ﺍﻹﺴﻼﻤﻲ )ﺤﻜﻤﺘﻴﺎﺭ( ﺤﻭل ﻜﺎﺒل ﺒﻌـﺩ ﺍﻨـﺴﺤﺎﺒﻪ ﻤـﻥ ﻤﻘـﺭﻩ ﻓـﻲ‬
‫"ﺘﺸﺎﺭﺍﺴﻴﺎﺏ" ﺇﻝﻰ ﻤﻨﻁﻘﺔ ﺴﺭﻭﺒﻲ‪.‬‬
‫ﻭﻓﻲ ‪ ١٩٩٥/٢/١٩‬ﺍﺴﺘﻭﻝﺕ ﺍﻝﺤﺭﻜﺔ ﻋﻠﻰ ﻤﻌﻅﻡ ﻤﻨﺎﻁﻕ ﻭﻻﻴﺘﻲ ﺒﻜﺘﻴﺎ ﻭﺒﻜﺘﻴﻜﺎ ﺍﻝﺠﻨﻭﺒﻴﺘﻴﻥ‪.‬‬ ‫•‬
‫ﻭﻓﻲ ‪ ١٩٩٥/٢/٢١‬ﻁﺎﻝﺏ ﺍﻝﻤﻭﻝﻭﻱ ﻓﻀل ﺍﻝﺭﺤﻤﻥ ﺭﺌﻴﺱ ﺠﻤﻌﻴﺔ ﻋﻠﻤﺎﺀ ﺇﺴـﻼﻡ ﺒﺎﻜـﺴﺘﺎﻥ ﺍﻝـﺭﺌﻴﺱ‬ ‫•‬
‫ﺍﻷﻓﻐﺎﻨﻲ ﺒﺭﻫﺎﻥ ﺍﻝﺩﻴﻥ ﺭﺒﺎﻨﻲ ﺒﺘﺴﻠﻴﻡ ﺍﻝﺤﻜﻡ ﻭﺍﻷﺴﻠﺤﺔ ﺍﻝﺘﻲ ﺒﺤﻭﺯﺘﻪ ﻝﻁﺎﻝﺒﺎﻥ‪.‬‬
‫ﻓﻲ ‪ ١٩٩٥/٣/٦‬ﺍﻨﺩﻝﻌﺕ ﺤﺭﺏ ﺸﺩﻴﺩﺓ ﺒﻴﻥ ﻗﻭﺍﺕ ﻤﺴﻌﻭﺩ ﻭﺤﺯﺏ ﺍﻝﻭﺤﺩﺓ ﺍﻝﺸﻴﻌﻲ ﺒﻘﻴﺎﺩﺓ ﻋﺒـﺩ ﺍﻝﻌﻠـﻲ‬ ‫•‬
‫ﻤﺯﺍﺭﻱ ﺍﻝﺫﻱ ﻓﻘﺩ ﺴﻨﺩﺍ ﻗﻭﻴﺎ ﺒﻌﺩ ﺍﻨﺴﺤﺎﺏ ﻗﻭﺍﺕ ﺤﻜﻤﺘﻴﺎﺭ ﻭﺩﻭﺴﺘﻡ ﻤﻥ ﻤﻭﺍﻗﻌﻬﺎ ﺤﻭل ﻜﺎﺒل‪.‬‬
‫ﻭﻓﻲ ‪ ١٩٩٥/٣/٨‬ﺘﺩﺨﻠﺕ ﻗﻭﺍﺕ ﻁﺎﻝﺒﺎﻥ ﻝﻠﺤﻴﻠﻭﻝﺔ ﺒﻴﻥ ﺍﻝﻔﺼﺎﺌل ﺍﻝﻤﺘﺤﺎﺭﺒﺔ )ﺤﺯﺏ ﺍﻝﻭﺤﺩﺓ ﻭﺍﻝﺤﻜﻭﻤـﺔ(‬ ‫•‬
‫ﻭﺍﺴﺘﻭﻝﺕ ﻋﻠﻰ ﻤﻭﺍﻗﻊ ﺤﺯﺏ ﺍﻝﻭﺤﺩﺓ ﺍﻝﺸﻴﻌﻲ ﻭﺒﺩﺃﺕ ﺒﻨﺯﻉ ﺃﺴﻠﺤﺔ ﺍﻝﺸﻴﻌﺔ ﻭﺃﺴﺭﺕ ﻗﺎﺌﺩ ﺍﻝﺤﺯﺏ ﻋﺒﺩ ﺍﻝﻌﻠﻲ ﻤﺯﺍﺭﻱ‬
‫ﻓﻲ ‪ ١٩٩٥/٣/١١‬ﻭﻭﺠﺩﺕ ﻁﺎﻝﺒﺎﻥ ﻝﻨﻔﺴﻬﺎ ﻤﻭﻁﺊ ﻗﺩﻡ ﻝﻬﺎ ﻓﻲ ﺍﻝﻌﺎﺼﻤﺔ ﻜﺎﺒل ﻭﺭﺍﺤﺕ ﺘﺴﺘﻌﺩ ﻝﻤﻭﺍﺠﻬﺔ ﺍﻝﻘـﻭﺍﺕ‬
‫ﺍﻝﺤﻜﻭﻤﻴﺔ ﻝﻠﻤﺭﺓ ﺍﻷﻭﻝﻰ‪.‬‬
‫ﻓﻲ ‪ ١٩٩٥/٣/١١‬ﺍﺴﺘﺭﺩﺕ ﻗﻭﺍﺕ ﻤﺴﻌﻭﺩ ﺠﻤﻴﻊ ﻤﻭﺍﻗﻊ ﺤﺯﺏ ﺍﻝﻭﺤﺩﺓ ﺍﻝﺸﻴﻌﻲ ﺍﻝﺘﻲ ﺍﺴـﺘﻭﻝﺕ ﻋﻠﻴﻬـﺎ‬ ‫•‬
‫ﻁﺎﻝﺒﺎﻥ ﻓﻲ ﻏﺭﺏ ﻜﺎﺒل‪.‬‬
‫ﻓﻲ ‪ ١٩٩٥/٣/١٣‬ﺃﻋﻠﻥ ﻋﻥ ﻤﻘﺘل ﻋﺒﺩ ﺍﻝﻌﻠﻲ ﻤﺯﺍﺭﻱ ﺯﻋﻴﻡ ﺤﺯﺏ ﺍﻝﻭﺤـﺩﺓ ﺍﻝـﺸﻴﻌﻲ ﻓـﻲ ﻅـﺭﻭﻑ‬ ‫•‬
‫ﻏﺎﻤﻀﺔ‪.‬‬

‫‪١٤٧‬‬
‫ﻭﻓﻲ ‪ ١٩٩٥/٥/٩‬ﻫﺎﺠﻤﺕ ﺍﻝﻘﻭﺍﺕ ﺍﻝﺤﻜﻭﻤﻴﺔ ﺒﻘﻴﺎﺩﺓ ﺇﺴﻤﺎﻋﻴل ﺨﺎﻥ ﻭﺍﻝﻲ ﻫﻴﺭﺍﺕ ﻓـﻲ ﺠﻨـﻭﺏ ﻏـﺭﺏ‬ ‫•‬
‫ﺃﻓﻐﺎﻨﺴﺘﺎﻥ ﺤﺭﻜﺔ ﻁﺎﻝﺒﺎﻥ ﻭﺘﻤﻜﻨﺕ ﻤﻥ ﺍﺴﺘﺭﺠﺎﻉ ﻭﻻﻴﺘﻲ ﻓﺭﺍﻩ ﻭﻨﻴﻤﻭﺭﺯ ﻭﺃﻜﺜﺭ ﻤﻨﺎﻁﻕ ﻭﻻﻴﺔ ﻫﻠﻤﻨﺩ ﻭﺒﺩﺃﺕ ﺘﻬـﺩﺩ‬
‫ﻗﻨﺩﻫﺎﺭ ﻤﺭﻜﺯ ﺤﺭﻜﺔ ﻁﺎﻝﺒﺎﻥ ﻭﻤﻌﻘﻠﻬﺎ ﺍﻝﺤﺼﻴﻥ‪.‬‬
‫ﻝﻜﻥ ﻓﻲ ‪ ١٩٩٥/٩/٢‬ﺍﺴﺘﻁﺎﻋﺕ ﻁﺎﻝﺒﺎﻥ ﻓﻲ ﻫﺠﻭﻡ ﻤﻔﺎﺠﺊ ﺃﻥ ﺘﺴﺘﺭﺩ ﻭﻻﻴﺔ ﻓﺭﺍﻩ ﻭﻫﻠﻤﻨﺩ ﻭﻨﻴﻤﺭﻭﺯ ﻤﻥ‬ ‫•‬
‫ﻗﻭﺍﺕ ﺇﺴﻤﺎﻋﻴل ﺨﺎﻥ ﻭﺍﺴﺘﻭﻝﺕ ﻋﻠﻰ ﻗﺎﻋﺩﺓ "ﺸﻴﻥ ﺩﻨﺩ" ﺍﻝﺠﻭﻴﺔ ﺍﻝﺘﻲ ﺘﻌﺘﺒﺭ ﻤﻥ ﺃﻜﺒﺭ ﺍﻝﻘﻭﺍﻋﺩ ﺍﻝﺠﻭﻴﺔ ﻓﻲ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ‪.‬‬
‫ﻓﻲ ‪ ١٩٩٥/٩/٣‬ﻭﻗﻌﺕ ﺨﻼﻓﺎﺕ ﺒﻴﻥ ﻭﺍﻝﻲ ﻫﻴﺭﺍﺕ ﻭﺃﺤﻤﺩ ﺸﺎﻩ ﻤﺴﻌﻭﺩ ﻓﺄﺼﺩﺭ ﺍﻷﺨﻴﺭ ﻗـﺭﺍﺭﻩ ﺒﻌـﺯل‬ ‫•‬
‫ﻭﺍﻝﻲ ﻫﻴﺭﺍﺕ ﻭﻓﻲ ﻫﺫﻩ ﺍﻷﺜﻨﺎﺀ ﺩﺨﻠﺕ ﻗﻭﺍﺕ ﻁﺎﻝﺒﺎﻥ ﻫﻴﺭﺍﺕ ﺒﻌﺩ ﺃﻥ ﺍﻨﺴﺤﺏ ﻭﺍﻝﻴﻬﺎ ﻤﻊ ﺭﻓﺎﻗﻪ ﺇﻝﻰ ﺇﻴﺭﺍﻥ‪.‬‬
‫ﻓﻲ ‪ ١٩٩٥/١٠/١٠‬ﺘﻘﺩﻤﺕ ﻗﻭﺍﺕ ﻁﺎﻝﺒﺎﻥ ﻨﺤﻭ ﻜﺎﺒل ﺒﻌﺩ ﺃﻥ ﺴﻴﻁﺭﺕ ﻋﻠﻰ ﻤﺴﺎﺤﺎﺕ ﺸﺎﺴـﻌﺔ ﺠﻨـﻭﺏ‬ ‫•‬
‫ﻏﺭﺏ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ ﻭﻋﻠﻰ ﺘﺸﺎﺭﺍﺴﻴﺎﺏ ﻭﺘﻼل ﺨﻴﺭ ﺁﺒﺎﺩ ﺍﻝﻤﺸﺭﻓﺔ ﻋﻠﻰ ﺠﻨﻭﺏ ﻜﺎﺒل ﻝﻠﻤﺭﺓ ﺍﻝﺜﺎﻨﻴﺔ ﻭﺒـﺫﻝﻙ ﺃﺤﻜﻤـﺕ‬
‫ﺤﺼﺎﺭﻫﺎ ﻋﻠﻰ ﻤﺩﻴﻨﺔ ﻜﺎﺒل‪.‬‬
‫ﻓﻲ ‪ ١٩٩٦/٤/٣‬ﺒﺎﻴﻊ ‪ ١٥٠٠‬ﻤﻥ ﺍﻝﻌﻠﻤﺎﺀ ﻤﻥ ﻤﺨﺘﻠﻑ ﺃﻨﺤﺎﺀ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ ﺍﻝﻤﻼ ﻤﺤﻤﺩ ﻋﻤﺭ ﺃﻤﻴﺭﺍ ﻭﻝﻘﺒـﻭﻩ‬ ‫•‬
‫ﺒﺄﻤﻴﺭ ﺍﻝﻤﺅﻤﻨﻴﻥ‪.‬‬
‫ﻭﻓﻲ ﺃﻏﺴﻁﺱ‪/‬ﺁﺏ ‪ ١٩٩٦‬ﺒﺩﺃ ﻫﺠﻭﻡ ﻁﺎﻝﺒﺎﻥ ﻋﻠﻰ ﻤﻌﺴﻜﺭﺍﺕ ﺍﻝﺤﺯﺏ ﺍﻹﺴﻼﻤﻲ )ﺤﻜﻤﺘﻴﺎﺭ( ﻓﻲ ﻭﻻﻴﺘﻲ‬ ‫•‬
‫ﺒﻜﺘﻴﺎ ﻭﺒﻜﺘﻴﻜﺎ ﺨﻭﻓﺎ ﻤﻥ ﺘﻨﺴﻴﻕ ﺍﻝﻌﻤﻠﻴﺎﺕ ﺍﻝﻌﺴﻜﺭﻴﺔ ﻀﺩﻫﻡ ﻤﻥ ﺠﻬﺘﻲ ﺍﻷﻤﺎﻡ ﻭﺍﻝﺨﻠﻑ ﺒﻌﺩ ﺍﻝﺘﻭﻗﻴﻊ ﻋﻠﻰ ﺍﺘﻔﺎﻕ ﺒـﻴﻥ‬
‫ﺤﻜﻤﺘﻴﺎﺭ ﻭﺭﺒﺎﻨﻲ ﻓﻲ ‪ ١٩٩٦/٥/٢٤‬ﺍﻝﺫﻱ ﺩﺨل ﻋﻠﻰ ﺃﺜﺭﻩ ﺤﻜﻤﺘﻴﺎﺭ ﻜﺎﺒل ﻭﺘﻭﻝﻰ ﻤﻨﺼﺏ ﺭﺌﻴﺱ ﺍﻝﻭﺯﺭﺍﺀ‪.‬‬
‫ﻓﻲ ‪ ١٩٩٦/٨/٢٤‬ﺍﺴﺘﻭﻝﺕ ﻁﺎﻝﺒﺎﻥ ﻋﻠﻰ ﻗﺎﻋﺩﺓ "ﺴﺒﻴﻨﺔ ﺸﺠﺔ" ﺍﻝﻤﻌﻘل ﺍﻝﺤﺼﻴﻥ ﻝﺤﻜﻤﺘﻴﺎﺭ ﺒﻭﻻﻴـﺔ ﺒﻜﺘﻴـﺎ‬ ‫•‬
‫ﻭﺍﺴﺘﻭﻝﺕ ﻋﻠﻰ ﻤﺨﺎﺯﻥ ﻜﺒﻴﺭﺓ ﻝﻠﺴﻼﺡ‪.‬‬
‫ﻓﻲ ‪ ١٩٩٦/٨/٢٧‬ﺍﺴﺘﻭﻝﺕ ﻁﺎﻝﺒﺎﻥ ﻋﻠﻰ ﻤﺩﻴﺭﻴﺔ "ﺃﺯﺭﻩ" ﺒﻭﻻﻴﺔ ﻝﻭﺠﺭ ﺍﻝﺘﻲ ﻜﺎﻨﺕ ﺘﻌﺘﺒﺭ ﺨﻁـﺎ ﺩﻓﺎﻋﻴـﺎ‬ ‫•‬
‫ﻤﻨﻴﻌﺎ ﻝﻤﺩﻴﻨﺔ ﻜﺎﺒل‪.‬‬
‫ﻭﻓﻲ ‪ ١٩٩٦/٩/٨‬ﺍﺴﺘﻭﻝﺕ ﻁﺎﻝﺒﺎﻥ ﻋﻠﻰ ﻤﺩﻴﺭﻴﺔ "ﺤﺼﺎﺭﻙ" ﺍﻝﺘﻲ ﺘﻌﺘﺒﺭ ﺒﻭﺍﺒـﺔ ﻤﺩﻴﻨـﺔ ﺠـﻼل ﺁﺒـﺎﺩ‬ ‫•‬
‫ﻭﺍﻨﻬﺯﻤﺕ ﻗﻭﺍﺕ ﺸﻭﺭﻯ ﻨﻨﺠﺭﻫﺎﺭ ﺩﻭﻥ ﻤﻘﺎﻭﻤﺔ ﻤﺨﻠﻔﺔ ﻭﺭﺍﺀﻫﺎ ﻋﺸﺭﺍﺕ ﺍﻝﺩﺒﺎﺒﺎﺕ ﻭﺭﺍﺠﻤﺎﺕ ﺍﻝﺼﻭﺍﺭﻴﺦ‪.‬‬
‫ﻓﻲ ‪ ١٩٩٦/٩/١٠‬ﺍﺴﺘﻘﺎل ﺤﺎﺠﻲ ﻋﺒﺩ ﺍﻝﻘﺩﻴﺭ ﻭﺍﻝﻲ ﻨﻨﺠﺭﻫﺎﺭ ﻭﺭﺌﻴﺱ ﺸﻭﺭﻯ ﺍﻝﻭﻻﻴﺎﺕ ﺍﻝـﺸﺭﻗﻴﺔ ﻤـﻥ‬ ‫•‬
‫ﻤﻨﺼﺒﻪ ﻭﻫﺭﺏ ﺇﻝﻰ ﺒﺎﻜﺴﺘﺎﻥ ﺒﺭﻓﻘﺔ ﻤﺤﻤﺩ ﺯﻤﺎﻥ ﺍﻝﻘﺎﺌﺩ ﺍﻝﻤﻴﺩﺍﻨﻲ ﻝﺠﻤﺎﻋﺔ ﺠﻴﻼﻨﻲ ﻓﻲ ﻨﻨﺠﺭﻫﺎﺭ‪.‬‬
‫ﻭﻓﻲ ‪ ١٩٩٦/٩/١١‬ﺩﺨﻠﺕ ﻗﻭﺍﺕ ﻁﺎﻝﺒﺎﻥ ﺇﻝﻰ ﻤﺩﻴﻨﺔ ﻨﻨﺠﺭﻫﺎﺭ ﺒﻘﻴﺎﺩﺓ ﻤﻼ ﺒﻭﺭﺠﺎﻥ ﺒﻌـﺩ ﻤﻘﺘـل ﻜﺒـﺎﺭ‬ ‫•‬
‫ﺸﺨﺼﻴﺎﺕ ﻭﻻﻴﺔ ﻨﻨﺠﺭﻫﺎﺭ‪.‬‬
‫ﻭﻓﻲ ‪ ١٩٩٦/٩/١٣‬ﺴﻘﻁﺕ ﻭﻻﻴﺔ ﻝﻐﻤﺎﻥ ﺒﻴﺩ ﺍﻝﺤﺭﻜﺔ‪.‬‬ ‫•‬
‫ﻓﻲ ‪ ١٩٩٦/٩/١٤‬ﺴﻘﻁﺕ ﻭﻻﻴﺔ ﻜﻭﻨﺭ ﺒﻴﺩ ﺍﻝﺤﺭﻜﺔ‪.‬‬ ‫•‬
‫ﻓﻲ ‪ ١٩٩٦/٩/٢٥‬ﺩﺨﻠﺕ ﻁﺎﻝﺒﺎﻥ ﻤﺩﻴﺭﻴﺔ ﺴﺭﻭﺒﻲ ﺒﻘﻴﺎﺩﺓ ﻤﻼ ﺒﻭﺭﺠﺎﻥ ﻭﻤﻼ ﻋﺒﺩ ﺍﻝﺭﺍﺯﻕ ﻭﺍﺴﺘﻭﻝﻭﺍ ﻋﻠﻴﻬﺎ‬ ‫•‬
‫ﺒﻌﺩ ﺍﻨﺴﺤﺎﺏ ﻗﻭﺍﺕ ﺍﻝﺤﻜﻭﻤﺔ ﻤﻨﻬﺎ‪.‬‬
‫ﻭﻓﻲ ‪ ١٩٩٦/٩/٢٦‬ﺘﻘﺩﻤﺕ ﻗﻭﺍﺕ ﻁﺎﻝﺒﺎﻥ ﺇﻝﻰ ﻤﻨﻁﻘﺔ "ﺒل ﺘﺸﺭﺨﻲ" ﻭﻗﺘل ﻓﻲ ﻫﺫﻩ ﺍﻝﻤﻌﺎﺭﻙ ﻤﻼ ﺒﻭﺭﺠﺎﻥ‬ ‫•‬
‫ﺃﺤﺩ ﺃﺸﻬﺭ ﺍﻝﻘﺎﺩﺓ ﺍﻝﻌﺴﻜﺭﻴﻴﻥ ﻝﻠﺤﺭﻜﺔ‪.‬‬
‫ﻭﻓﻲ ‪ ١٩٩٦/٩/٢٧‬ﺴﻘﻁﺕ ﺍﻝﻌﺎﺼﻤﺔ ﻜﺎﺒل ﻓﻲ ﻴﺩ ﻁﺎﻝﺒﺎﻥ ﺒﻌﺩ ﺍﻨﺴﺤﺎﺏ ﺍﻝﻘﻭﺍﺕ ﺍﻝﺤﻜﻭﻤﻴﺔ ﻤﻨﻬـﺎ ﺇﻝـﻰ‬ ‫•‬
‫ﺍﻝﺸﻤﺎل‪ ،‬ﻭﺃﻋﺩﻤﺕ ﺍﻝﺤﺭﻜﺔ ﻝﻴﻠﺔ ﺩﺨﻭﻝﻬﺎ ﻜﺎﺒل ﺭﺌﻴﺱ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ ﺍﻝﺸﻴﻭﻋﻲ ﺍﻝﺴﺎﺒﻕ ﻨﺠﻴﺏ ﺍﷲ‪ ،‬ﻭﺃﻋﻠﻥ ﻤـﻼ ﻤﺤﻤـﺩ‬

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‫ﻋﻤﺭ ﻋﻥ ﺘﻜﻭﻴﻥ ﻝﺠﻨﺔ ﻤﻥ ﺴﺘﺔ ﺃﺸﺨﺎﺹ ﺒﺭﺌﺎﺴﺔ ﻤﻼ ﻤﺤﻤﺩ ﺭﺒﺎﻨﻲ ﺍﻝﻨﺎﺌﺏ ﺍﻷﻭل ﻝﻪ‪ ،‬ﻭﺴﻘﻁﺕ ﻗﺎﻋـﺩﺓ "ﺒﻐـﺭﺍﻡ"‬
‫ﺍﻝﺠﻭﻴﺔ ﺒﻴﺩ ﻁﺎﻝﺒﺎﻥ‪.‬‬
‫ﻭﻓﻲ ‪ ١٩٩٦/٩/٢٨‬ﻭﺼﻠﺕ ﻗﻭﺍﺕ ﻁﺎﻝﺒﺎﻥ ﺇﻝﻰ ﻤﺩﺨل ﻭﺍﺩﻱ ﺒﻨﺠﺸﻴﺭ ﻭﺠﺒل ﺍﻝﺴﺭﺍﺝ ﻭﻫﻤﺎ ﻤﻥ ﺍﻝﻤﻌﺎﻗـل‬ ‫•‬
‫ﺍﻝﺤﺼﻴﻨﺔ ﻷﺤﻤﺩ ﺸﺎﻩ ﻤﺴﻌﻭﺩ‪.‬‬
‫ﻭﻓﻲ ‪ ١٩٩٦/١٠/١٠‬ﻭﻗﻊ ﻜل ﻤﻥ ﺩﻭﺴﺘﻡ )ﻗﺎﺌﺩ ﺍﻝﻤﻠﻴﺸﻴﺎﺕ ﺍﻷﻭﺯﺒﻜﻴﺔ( ﻭﻋﺒﺩ ﺍﻝﻜﺭﻴﻡ ﺨﻠﻴﻠﻲ )ﺯﻋﻴﻡ ﺤﺯﺏ‬ ‫•‬
‫ﺍﻝﻭﺤﺩﺓ ﺍﻝﺸﻴﻌﻲ ﺒﻌﺩ ﻤﻘﺘل ﻤﺯﺍﺭﻱ( ﺍﺘﻔﺎﻗﺎ ﻝﻠﺩﻓﺎﻉ ﺍﻝﻤﺸﺘﺭﻙ ﻭﺃﻋﻠﻨﻭﺍ ﻋﻥ ﺍﺌﺘﻼﻑ ﺠﺩﻴﺩ ﺒﺎﺴﻡ "ﺍﻝﺩﻓﺎﻉ ﻋﻥ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ"‬
‫ﻴﺭﺃﺴﻪ ﺩﻭﺴﺘﻡ‪.‬‬
‫ﻭﻓﻲ ‪ ١٩٩٦/١٠/١٢‬ﺍﻨﺩﻝﻌﺕ ﻓﻲ ﺸﻤﺎل ﻜﺎﺒل ﺍﻨﺘﻔﺎﻀﺔ ﺸﻌﺒﻴﺔ ﻀﺩ ﻁﺎﻝﺒﺎﻥ ﻭﻓﻲ ﺍﻝﻭﻗﺕ ﻨﻔﺴﻪ ﺸﻥ ﺃﺤﻤﺩ‬ ‫•‬
‫ﺸﺎﻩ ﻤﺴﻌﻭﺩ ﻫﺠﻭﻤﺎ ﺍﺴﺘﺭﺩ ﻓﻴﻪ ﻤﻨﻁﻘﺔ ﺠﺒـل ﺍﻝـﺴﺭﺍﺝ ﻭﺘـﺸﺎﺭﻴﻜﺎﺭ ﻭﺍﺴـﺘﻌﺎﺩ ﻗﺎﻋـﺩﺓ ﺒﻐـﺭﺍﻡ ﺍﻝﺠﻭﻴـﺔ ﻴـﻭﻡ‬
‫‪.١٩٩٦/١٠/١٨‬‬
‫ﻭﻓﻲ ‪ ١٩٩٦/١٠/٢٤‬ﻭﺼﻠﺕ ﻗﻭﺍﺕ ﺩﻭﺴﺘﻡ ﻭﻤﺴﻌﻭﺩ ﺇﻝﻰ ﻤﺩﻴﺭﻴﺘﻲ ﺤﺴﻴﻥ ﻜﻭﺕ ﻭﻜﺎﺭﻴﺯﻤﻴﺭ ﻋﻠﻰ ﻤﺴﺎﻓﺔ‬ ‫•‬
‫‪ ١٥‬ﻜﻡ ﻤﻥ ﻜﺎﺒل‪.‬‬
‫ﻭﻓﻲ ‪ ١٩٩٧/١/١٧‬ﺍﺴﺘﺭﺩﺕ ﻗﻭﺍﺕ ﻁﺎﻝﺒﺎﻥ ﻤﻨﺎﻁﻕ ﺸﻤﺎل ﻜﺎﺒل ﻤﺭﺓ ﺃﺨﺭﻯ ﻤﻥ ﻗﻭﺍﺕ ﺩﻭﺴﺘﻡ ﻭﻤﺴﻌﻭﺩ‬ ‫•‬
‫ﻭﻭﺼﻠﺕ ﺇﻝﻰ ﺴﺎﻻﻨﻎ ﺒﻌﺩ ﺍﻻﺴﺘﻴﻼﺀ ﻋﻠﻰ ﻤﻁﺎﺭ ﺒﻐﺭﺍﻡ‪.‬‬
‫ﻭﻓﻲ ‪ ١٩٩٧/٥/٢٤‬ﺩﺨﻠﺕ ﺍﻝﻘﻭﺍﺕ ﺍﻝﻤﺘﺤﺎﻝﻔﺔ ﻤﻊ ﻁﺎﻝﺒﺎﻥ ﺒﻘﻴﺎﺩﺓ ﺍﻝﺠﻨﺭﺍل ﻋﺒﺩ ﺍﻝﻤﻠﻙ ﺒﻌﺩ ﺍﻨـﺸﻘﺎﻗﻪ ﻋﻠـﻰ‬ ‫•‬
‫ﺩﻭﺴﺘﻡ ﺇﻝﻰ ﻤﺯﺍﺭ ﺸﺭﻴﻑ ﻭﺴﻘﻁﺕ ﻓﻲ ﻴﺩﻫﺎ ﻭﻻﻴﺎﺕ ﻓﺎﺭﻴﺎﺏ ﻭﺠﻭﺯﺠﺎﻥ ﻭﺴﻤﻨﻐﺎﻥ ﻭﺒﻠﺦ ﻭﻗﻨﺩﻭﺯ ﻭﺒﻐﻼﻥ‪.‬‬
‫ﻭﻓﻲ ‪ ١٩٩٧/٥/٢٥‬ﺍﻋﺘﺭﻓﺕ ﺒﺎﻜﺴﺘﺎﻥ ﺒﺤﻜﻭﻤﺔ ﻁﺎﻝﺒﺎﻥ ﻭﻜﺎﻨﺕ ﺃﻭل ﺩﻭل ﻓﻲ ﺍﻝﻌﺎﻝﻡ ﺘﻌﺘﺭﻑ ﺒﻬﺎ‪.‬‬ ‫•‬
‫ﻭﻓﻲ ‪ ١٩٩٧/٥/٢٦‬ﺍﻋﺘﺭﻓﺕ ﺍﻝﻤﻤﻠﻜﺔ ﺍﻝﻌﺭﺒﻴﺔ ﺍﻝﺴﻌﻭﺩﻴﺔ ﺒﻬﺎ )ﻭﻁﻠﺒﺕ ﻋﺎﻡ ‪ ١٩٩٨‬ﻤﻥ ﺍﻝﻘـﺎﺌﻡ ﺒﺄﻋﻤـﺎل‬ ‫•‬
‫ﻁﺎﻝﺒﺎﻥ ﻤﻐﺎﺩﺭﺓ ﺍﻝﻤﻤﻠﻜﺔ(‪.‬‬
‫ﻭﺍﻋﺘﺭﻓﺕ ﺍﻹﻤﺎﺭﺍﺕ ﺍﻝﻌﺭﺒﻴﺔ ﺍﻝﻤﺘﺤﺩﺓ ﺒﻬﺎ ﻓﻲ ﻋﺎﻡ ‪ ١٩٩٧‬ﺃﻴﻀﺎ )ﻭﺴﺤﺒﺕ ﺍﻋﺘﺭﺍﻓﻬﺎ ﻓـﻲ ‪٢٠٠١/٩/٢٢‬‬ ‫•‬
‫ﺒﺴﺒﺏ ﺍﻝﻀﻐﻭﻁ ﺍﻷﻤﻴﺭﻜﻴﺔ ﻋﻠﻰ ﺨﻠﻔﻴﺔ ﺘﻔﺠﻴﺭﺍﺕ ﻨﻴﻭﻴﻭﺭﻙ ﻭﻭﺍﺸﻨﻁﻥ(‪.‬‬
‫ﻓﻲ ‪ ١٩٩٧/٥/٢٧‬ﺤﺩﺜﺕ ﺨﻼﻓﺎﺕ ﺸﺩﻴﺩﺓ ﺒﻴﻥ ﻗﻭﺍﺕ ﺍﻝﺠﻨﺭﺍل ﻋﺒﺩ ﺍﻝﻤﻠﻙ ﻭﻗﻭﺍﺕ ﻁﺎﻝﺒﺎﻥ ﺃﺴﻔﺭﺕ ﻋﻥ ﻗﺘل‬ ‫•‬
‫ﻭﺃﺴﺭ ﺁﻻﻑ ﺍﻝﻌﻨﺎﺼﺭ ﻤﻥ ﻁﺎﻝﺒﺎﻥ ﻭﻜﺎﻥ ﻤﻥ ﺒﻴﻨﻬﻡ ﻜﺒﺎﺭ ﺍﻝﻘﻴﺎﺩﺍﺕ ﻭﺇﺠﻼﺀ ﻁﺎﻝﺒﺎﻥ ﻋﻥ ﺒﻌﺽ ﺍﻝﻤﻨﺎﻁﻕ ﻓﻲ ﺍﻝﺸﻤﺎل‪.‬‬
‫ﻓﻲ ﻋﺎﻡ ‪ ١٩٩٧‬ﺍﺴﺘﻭﻝﺕ ﻁﺎﻝﺒﺎﻥ ﻋﻠﻰ ﺃﺠﺯﺍﺀ ﻤﻥ ﻭﻻﻴﺔ ﻗﻨﺩﻭﺯ ﻭﺒﻐﻼﻥ ﻓﻲ ﺍﻝﺸﻤﺎل‪.‬‬ ‫•‬
‫ﻭﻓﻲ ﻋﺎﻡ ‪ ١٩٩٨‬ﻋﺎﺩﺕ ﻗﻭﺍﺕ ﻁﺎﻝﺒﺎﻥ ﺇﻝﻰ ﺍﻝﻤﻨﺎﻁﻕ ﺍﻝﺘﻲ ﺍﻨﺴﺤﺒﻭﺍ ﻤﻨﻬﺎ ﻓﻲ ﺍﻝﻭﻻﻴﺎﺕ ﺍﻝـﺸﻤﺎﻝﻴﺔ ﻤﺜـل‬ ‫•‬
‫ﻓﺎﺭﻴﺎﺏ ﻭﻤﺯﺍﺭ ﺸﺭﻴﻑ ﻭﻁﺎﻝﻘﺎﻥ‪.‬‬
‫ﻭﻓﻲ ﻋﺎﻤﻲ ‪ ٢٠٠٠/١٩٩٩‬ﺒﺴﻁﺕ ﻁﺎﻝﺒﺎﻥ ﻨﻔﻭﺫﻫﺎ ﻋﻠﻰ ﺒﻌﺽ ﻤﺩﻥ ﺍﻝﺸﻤﺎل ﻤﺜـل ﺒﺎﻤﻴـﺎﻥ ﻭﻁﺎﻝﻘـﺎﻥ‬ ‫•‬
‫ﻭﺒﺎﺩﻏﻴﺱ‪.‬‬
‫ﺍﻝﺘﻨﻅﻴﻡ ﻭﺍﻝﻘﻴﺎﺩﺓ‬
‫ﻤﻜﺘﺏ ﻤﺤﻤﺩ ﻋﻤﺭ ﺃﻤﻴﺭ ﺍﻝﻤﺅﻤﻨﻴﻥ ﺒﺠﻤﺎﻋﺔ ﻁﺎﻝﺒﺎﻥ‬
‫ﻻ ﺘﺘﻤﺘﻊ ﺤﺭﻜﺔ ﻁﺎﻝﺒﺎﻥ ﺒﺘﻨﻅﻴﻡ ﻗﻭﻱ‪ ،‬ﻓﻠﻴﺱ ﻋﻨﺩﻫﺎ ﻫﻴﻜل ﺇﺩﺍﺭﻱ ﻭﺍﻀﺢ ﻭﻻ ﻝـﻭﺍﺌﺢ ﺘـﻨﻅﻡ ﺸـﺅﻭﻨﻬﺎ ﺍﻝﺩﺍﺨﻠﻴـﺔ‬
‫ﻭﺒﺭﺍﻤﺠﻬﺎ‪ ،‬ﻭﻻ ﺒﺭﺍﻤﺞ ﻝﺘﺭﺒﻴﺔ ﺃﻋﻀﺎﺌﻬﺎ‪ ،‬ﻭﻻ ﺤﺘﻰ ﺒﻁﺎﻗﺎﺕ ﻋﻀﻭﻴﺔ ﺘﻭﺯﻉ ﻋﻠﻰ ﺍﻷﻋﻀﺎﺀ ﻝﺘﺴﺠﻴﻠﻬﻡ‪.‬‬
‫ﻭﻴﻘﻭل ﻁﺎﻝﺒﺎﻥ ﺇﻨﻬﻡ ﻝﻴﺴﻭﺍ ﺤﺯﺒﺎ ﻤﺜل ﺍﻷﺤﺯﺍﺏ ﺍﻷﺨﺭﻯ ﻓﻼ ﻴﻬﺘﻤﻭﻥ ﺒﺎﻝﻨﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﺍﻝﺘﻨﻅﻴﻤﻲ‪ ،‬ﺒل ﻴﺭﻴـﺩﻭﻥ ﺃﻥ‬
‫ﻴﺨﺩﻤﻭﺍ ﺍﻝﺸﻌﺏ ﻜﻠﻪ ﻋﻥ ﻁﺭﻴﻕ ﺘﻔﻌﻴل ﺍﻝﺩﻭﺍﺌﺭ ﺍﻝﺤﻜﻭﻤﻴﺔ‪ .‬ﻭﻤﻊ ﺫﻝﻙ ﻓﺈﻥ ﻝﻬﻡ ﻫﻴﻜﻼ ﺸﺒﻪ ﺘﻨﻅﻴﻤﻲ ﻴﺘﻤﺜل ﻓﻲ‪:‬‬

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 ‫ﺃﻤﻴﺭ ﺍﻝﻤﺅﻤﻨﻴﻥ‬
‫ﻭﻫﻭ ﺍﻝﻤﻼ ﻤﺤﻤﺩ ﻋﻤﺭ ﻤﺠﺎﻫﺩ ﻭﻴﺘﻤﺘﻊ ﺒﺼﻼﺤﻴﺎﺕ ﻭﺍﺴﻌﺔ‪ ،‬ﺍﺨﺘﺎﺭﻩ ﻁﺎﻝﺒﺎﻥ ﺃﻤﻴﺭﺍ ﻝﻬﻡ ﻓﻲ ﺃﻏـﺴﻁﺱ‪/‬ﺁﺏ ‪،١٩٩٤‬‬
‫ﻭﺒﺎﻴﻌﻪ ‪ ١٥٠٠‬ﻋﺎﻝﻡ ﻤﻥ ﻋﻠﻤﺎﺀ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ ﻋﺎﻡ ‪ ١٩٩٦‬ﺃﻤﻴﺭﺍ ﻝﻠﺒﻼﺩ ﻭﻝﻘﺒﻭﻩ ﺒﺄﻤﻴﺭ ﺍﻝﻤﺅﻤﻨﻴﻥ‪ ،‬ﻭﻝﻪ ﺤﻘﻭﻕ ﺸﺭﻋﻴﺔ ﻓﻼ‬
‫ﺘﺠﻭﺯ ﻤﺨﺎﻝﻔﺔ ﺃﻤﺭﻩ‪ ،‬ﻜﻤﺎ ﻻ ﻴﺠﻭﺯ ﻋﺯﻝﻪ ﺇﻻ ﺇﺫﺍ ﺨﺎﻝﻑ ﺍﻝﺘﻌﻠﻴﻤﺎﺕ ﺍﻝﺩﻴﻨﻴﺔ‪ ،‬ﺃﻭ ﻋﺠﺯ ﻋﻥ ﺍﻝﻘﻴﺎﻡ ﺒﻤﺴﺅﻭﻝﻴﺎﺘﻪ‪ ،‬ﻭﻴﺒﻘﻰ‬
‫ﻓﻲ ﻤﻨﺼﺒﻪ ﺤﺘﻰ ﺍﻝﻤﻭﺕ‪.‬‬
‫ﺍﻝﻤﺠﻠﺱ ﺍﻝﺤﺎﻜﻡ ﺍﻝﻤﺅﻗﺕ‬
‫ﻋﻴﻥ ﺍﻝﻤﻼ ﻤﺤﻤﺩ ﻋﻤﺭ ﻤﺠﻠﺴﺎ ﻹﺩﺍﺭﺓ ﺍﻷﻤﻭﺭ ﻓﻲ ﻜﺎﺒل ﻝﻔﺘﺭﺓ ﻤﺅﻗﺘﺔ ﺒﻌﺩ ﺴﻘﻭﻁﻬﺎ ﺒﻴﺩ ﻁﺎﻝﺒﺎﻥ ﻓـﻲ ‪،١٩٩٧/٩/٢٧‬‬
‫ﻭﻴﻌﻤل ﻫﺫﺍ ﺍﻝﻤﺠﻠﺱ ﺘﺤﺕ ﺇﺸﺭﺍﻓﻪ ﻤﺒﺎﺸﺭﺓ‪ ،‬ﻭﻴﺘﻜﻭﻥ ﻤﻥ ﺸﺘﺔ ﺃﺸﺨﺎﺹ ﻜﺎﻥ ﻴﺭﺃﺴﻬﻡ ﺍﻝﻤﻼ ﻤﺤﻤﺩ ﺭﺒﺎﻨﻲ ﻗﺒل ﻭﻓﺎﺘﻪ‪،‬‬
‫ﺜﻡ ﺨﻠﻔﻪ ﺍﻝﻤﻼ ﻤﺤﻤﺩ ﺤﺴﻥ‪.‬‬
‫ﻤﺠﻠﺱ ﺍﻝﺸﻭﺭﻯ ﺍﻝﻤﺭﻜﺯﻱ ﻝﻠﺤﺭﻜﺔ‬
‫ﻝﻴﺱ ﻝﻬﺫﺍ ﺍﻝﻤﺠﻠﺱ ﻋﺩﺩ ﺜﺎﺒﺕ ﻭﺃﻋﻀﺎﺀ ﻤﻌﻴﻨﻭﻥ‪ ،‬ﻭﺇﻥ ﻜﺎﻨﺕ ﺍﻝﺤﺭﻜﺔ ﻓﻲ ﺒﺩﺍﻴﺔ ﺘﺸﻜﻴﻠﻪ ﻗﺩ ﺃﻋﻠﻨﺕ ﺃﻨـﻪ ﻴـﻀﻡ ‪٧٠‬‬
‫ﻋﻀﻭﺍ ﺒﺭﺌﺎﺴﺔ ﺍﻝﻤﻼ ﻤﺤﻤﺩ ﺤﺴﻥ ﺭﺤﻤﺎﻨﻲ ﻭﺍﻝﻲ ﻗﻨﺩﻫﺎﺭ‪.‬‬
‫ﻤﺠﻠﺱ ﺍﻝﺸﻭﺭﻯ ﺍﻝﻌﺎﻝﻲ ﻝﺤﺭﻜﺔ ﻁﺎﻝﺒﺎﻥ‬
‫ﺘﻌﺘﺒﺭ ﻜل ﺍﻝﻘﻴﺎﺩﺍﺕ ﺍﻝﻤﻌﺭﻭﻓﺔ ﺩﺍﺨل ﺍﻝﺤﺭﻜﺔ ﺃﻋﻀﺎﺀ ﻓﻲ ﻫﺫﺍ ﺍﻝﻤﺠﻠﺱ‪ ،‬ﻭﻻ ﻴﻭﺠﺩ ﺃﻋﻀﺎﺀ ﻤﺤﺩﺩﻭﻥ ﻝﻪ‪ ،‬ﻭﻤﻥ ﺃﺸﻬﺭ‬
‫ﺃﻋﻀﺎﺌﻪ ﻤﺤﻤﺩ ﺤﺴﻥ ﺭﺤﻤﺎﻨﻲ ﻭﻨﻭﺭ ﺍﻝﺩﻴﻥ ﺍﻝﺘﺭﺍﺒﻲ ﻭﺇﺤﺴﺎﻥ ﺍﷲ ﺇﺤﺴﺎﻥ ﻭﺴﻴﺩ ﻤﺤﻤﺩ ﺤﻘﺎﻨﻲ ﻭﻴﺎﺭ ﻤﺤﻤﺩ ﻭﻭﻜﻴـل‬
‫ﺃﺤﻤﺩ ﻤﺘﻭﻜل‪.‬‬
‫ﻤﺠﻠﺱ ﺍﻝﻭﺯﺭﺍﺀ‬
‫ﻴﺘﻜﻭﻥ ﻫﺫﺍ ﺍﻝﻤﺠﻠﺱ ﻤﻥ ﺍﻝﻘﺎﺌﻤﻴﻥ ﺒﺄﻋﻤﺎل ﺍﻝﻭﺯﺭﺍﺀ‪ ،‬ﻭﻴﻌﻘﺩ ﺠﻠﺴﺎﺘﻪ ﺃﺴﺒﻭﻋﻴﺎ ﺒﺎﺴﺘﻤﺭﺍﺭ‪ ،‬ﻭﻤﻌﻅﻤﻬﻡ ﻤـﻥ ﺍﻝـﺸﺒﺎﺏ‪،‬‬
‫ﻭﻗﻠﻤﺎ ﻴﺒﻘﻰ ﺃﺤﺩ ﻤﻥ ﺃﻋﻀﺎﺀ ﺍﻝﻤﺠﻠﺱ ﻓﻲ ﻤﻨﺼﺒﻪ ﺇﺫ ﻴﺘﻐﻴﺭﻭﻥ ﺒﺎﺴﺘﻤﺭﺍﺭ‪ .‬ﻭﻗﺩ ﺃﺼﺩﺭ ﺍﻝﻤﻼ ﻤﺤﻤﺩ ﻋﻤـﺭ ﻗـﺭﺍﺭﺍ‬
‫ﺒﺩﻤﺞ ﺍﻝﻌﺩﻴﺩ ﻤﻥ ﺍﻝﻭﺯﺍﺭﺍﺕ ﺨﻔﻀﺎ ﻝﻠﻨﻔﻘﺎﺕ‪.‬‬
‫ﺩﺍﺭ ﺍﻹﻓﺘﺎﺀ ﺍﻝﻤﺭﻜﺯﻱ‬
‫ﻭﻴﻀﻡ ﻋﺩﺩﺍ ﻤﻥ ﺍﻝﻌﻠﻤﺎﺀ ﻻﺴﺘﻔﺘﺎﺌﻬﻡ ﻓﻲ ﺍﻷﻤﻭﺭ ﺍﻝﺸﺭﻋﻴﺔ‪ ،‬ﻭﻤﻘﺭﻩ ﻗﻨﺩﻫﺎﺭ ﺍﻝﻤﻭﻁﻥ ﺍﻷﺼﻠﻲ ﻝﺤﺭﻜﺔ ﻁﺎﻝﺒﺎﻥ ﻭﻤﻘـﺭ‬
‫ﺇﻗﺎﻤﺔ ﺃﻤﻴﺭ ﺍﻝﻤﺅﻤﻨﻴﻥ ﺍﻝﻤﻼ ﻤﺤﻤﺩ ﻋﻤﺭ‪ .‬ﻭﻴﺭﺃﺱ ﻫﺫﺍ ﺍﻝﻤﺠﻠﺱ ﺍﻝﻤﻭﻝﻭﻱ ﻨﻭﺭ ﻤﺤﻤﺩ ﺜﺎﻗﺏ‪ .‬ﻭﻤﻥ ﻋﻠﻤﺎﺌﻪ ﺍﻝﻤﺸﻬﻭﺭﻴﻥ‬
‫ﺍﻝﻤﻭﻝﻭﻱ ﻋﺒﺩ ﺍﻝﻌﻠﻲ ﺍﻝﺩﻴﻭﺒﻨﺩﻱ‪ ،‬ﻭﺍﻝﻌﺎﻝﻡ ﺍﻝﺒﺎﻜﺴﺘﺎﻨﻲ ﺸﻴﺭ ﻋﻠﻲ ﺸﺎﻩ ﻭﺍﻝﻤﻭﻝﻭﻱ ﻨﻅﺎﻡ ﺍﻝﺩﻴﻥ ﺸﺎﻤﺯﻱ‪.‬‬
‫ﻤﺠﺎﻝﺱ ﺍﻝﺸﻭﺭﻯ ﻓﻲ ﺍﻝﻭﻻﻴﺎﺕ‬
‫ﻤﻨﺢ ﺍﻝﻤﻼ ﻤﺤﻤﺩ ﻋﻤﺭ ﺼﻼﺤﻴﺎﺕ ﻭﺍﺴﻌﺔ ﻝﻠﻭﻻﺓ‪ ،‬ﻭﻗﺩ ﺸﻜل ﻜل ﻭﺍل ﻤﺠﻠﺱ ﺸﻭﺭﻯ ﻝﻪ ﺘﻨﺎﻗﺵ ﻓﻴﻪ ﺍﻷﻤﻭﺭ ﺍﻝﻤﺘﻌﻠﻘﺔ‬
‫ﺒﺈﺩﺍﺭﺓ ﺤﻜﻭﻤﺔ ﺍﻝﻭﻻﻴﺔ ﻭﺤﺭﻜﺔ ﻁﺎﻝﺒﺎﻥ‪.‬‬
‫ﺍﻝﻘﻴﺎﺩﺍﺕ ﺍﻝﻌﺴﻜﺭﻴﺔ‬
‫ﺘﻌﺘﻤﺩ ﻁﺎﻝﺒﺎﻥ ﻓﻲ ﺼﺭﺍﻋﻬﺎ ﻤﻊ ﺍﻝﻤﻌﺎﺭﻀﺔ ﺍﻝﺸﻤﺎﻝﻴﺔ ﻋﻠﻰ ﺍﻝﻌﺩﻴﺩ ﻤﻥ ﺍﻝﻘﺎﺩﺓ ﺍﻝﻌﺴﻜﺭﻴﻴﻥ ﻤﻥ ﺃﺸﻬﺭﻫﻡ ﺍﻝﻤﻼ ﻋﺒﻴﺩ ﺍﷲ‬
‫ﻭﺯﻴﺭ ﺍﻝﺩﻓﺎﻉ‪ ،‬ﻭﺍﻝﻤﻭﻝﻭﻱ ﺠﻼل ﺍﻝﺩﻴﻥ ﺤﻘﺎﻨﻲ ﺍﻝﻘﺎﺌﺩ ﺍﻝﻤﻌﺭﻭﻑ ﻓﻲ ﻭﻻﻴﺔ ﺒﻜﺘﻴﺎ‪ ،‬ﻭﺍﻝﺤﺎﺝ ﻤﺤﻤﺩ ﻨﻌﻴﻡ ﻜﻭﺘـﺸﻲ ﻤـﻥ‬
‫ﻭﻻﻴﺔ ﻝﻭﺠﺭ‪.‬‬
‫ﻁﺭﻴﻘﺔ ﺍﺘﺨﺎﺫ ﺍﻝﻘﺭﺍﺭ‬

‫‪١٥٠‬‬
‫ﺒﺎﻝﺭﻏﻡ ﻤﻥ ﻤﺠﺎﻝﺱ ﺍﻝﺸﻭﺭﻯ ﺍﻝﻜﺜﻴﺭﺓ ﺍﻝﺘﻲ ﺃﻨﺸﺄﺘﻬﺎ ﺍﻝﺤﺭﻜﺔ ﺇﻻ ﺃﻨﻬﺎ ﺘﺅﻤﻥ ﺒﺄﻥ ﺍﻝﺸﻭﺭﻯ ﻤﻌﻠﻤﺔ ﻭﻝﻴـﺴﺕ ﻤﻠﺯﻤـﺔ‪،‬‬
‫ﻓﺎﻝﻘﺭﺍﺭﺍﺕ ﺍﻝﻤﻬﻤﺔ ﻴﺘﺨﺫﻫﺎ ﺍﻝﻤﻼ ﻤﺤﻤﺩ ﻋﻤﺭ ﺒﺎﻻﺴﺘﺌﻨﺎﺱ ﺒﺂﺭﺍﺀ ﺃﻫل ﺍﻝﺸﻭﺭﻯ‪ ،‬ﻭﻝﻪ ﺍﻝﺤﺭﻴﺔ ﺍﻝﻜﺎﻤﻠﺔ ﻓﻲ ﺍﻷﺨﺫ ﺒﺂﺭﺍﺀ‬
‫ﻤﺠﻠﺱ ﺍﻝﺸﻭﺭﻯ ﺃﻭ ﺭﻓﻀﻪ‪.‬‬
‫ﻋﻭﺍﻤل ﺍﻝﺘﻤﺎﺴﻙ ﺍﻝﺩﺍﺨﻠﻲ ﻓﻲ ﺤﺭﻜﺔ ﻁﺎﻝﺒﺎﻥ‬
‫ﻝﻴﺱ ﻝﺤﺭﻜﺔ ﻁﺎﻝﺒﺎﻥ ﻻﺌﺤﺔ ﺩﺍﺨﻠﻴﺔ ﺘﻨﻅﻡ ﺸﺅﻭﻨﻬﺎ‪ ،‬ﻭﻻ ﻴﻭﺠﺩ ﻝﺩﻴﻬﺎ ﻨﻅﺎﻡ ﻝﻠﻌﻀﻭﻴﺔ ﻭﻤﻊ ﺫﻝﻙ ﻓﻬﻲ ﺤﺭﻜﺔ ﻤﺘﻤﺎﺴﻜﺔ‬
‫ﻤﻥ ﺍﻝﺩﺍﺨل‪ ،‬ﻭﻴﺭﺠﻊ ﺫﻝﻙ ﺇﻝﻰ ﺍﻝﺨﻠﻔﻴﺔ ﺍﻝﻔﻜﺭﻴﺔ ﺍﻝﻤﻭﺤﺩﺓ ﻝﻌﻨﺎﺼﺭﻫﺎ ﺇﺫ ﺇﻥ ﻤﻌﻅﻤﻬﻡ ﺘﺨﺭﺝ ﻓﻲ ﻤﺩﺍﺭﺱ ﺩﻴﻨﻴﺔ ﻭﺍﺤﺩﺓ‬
‫ﺘﻨﺘﻤﻲ ﺇﻝﻰ ﺍﻝﻤﺩﺍﺭﺱ ﺍﻝﺩﻴﻭﺒﻨﺩﻴﺔ ﺍﻝﺘﻲ ﺘﻌﺎﺭﺽ ﺍﻝﺘﻴﺎﺭﺍﺕ ﺍﻝﻔﻜﺭﻴﺔ ﺍﻝﺘﺠﺩﻴﺩﻴﺔ‪ .‬ﻜﻤﺎ ﺃﻨﻬﻡ ﻤﺨﻠﺼﻭﻥ ﻝﻔﻜﺭﺘﻬﻡ ﻭﻤﻘﺘﻨﻌﻭﻥ‬
‫ﺒﻬﺎ ﻭﻴﻌﺘﺒﺭﻭﻥ ﺍﻝﻌﻤل ﻤﻥ ﺃﺠﻠﻬﺎ ﺠﻬﺎﺩ ﻓﻲ ﺴﺒﻴل ﺍﷲ‪ .‬ﻭﻴﺘﻤﺘﻊ ﺃﻤﻴﺭ ﺍﻝﺤﺭﻜﺔ ﺒﻨﻭﻉ ﻤﻥ ﺍﻝـﺴﻴﻁﺭﺓ ﺍﻝﺭﻭﺤﻴـﺔ ﻋﻠـﻰ‬
‫ﺍﻷﻓﺭﺍﺩ ﺍﻝﺫﻴﻥ ﻴﻌﺘﺒﺭﻭﻥ ﻤﺨﺎﻝﻔﺘﻪ ﻤﻌﺼﻴﺔ ﺸﺭﻋﻴﺔ‪ ،‬ﻭﻜﺎﻥ ﻝﻌﺩﻡ ﻭﺠﻭﺩ ﺸﺨﺼﻴﺎﺕ ﻤﺤﻭﺭﻴﺔ ﺫﺍﺕ ﻨﻔـﻭﺫ ﻗـﻭﻱ ﻓـﻲ‬
‫ﺍﻝﺤﺭﻜﺔ ﺃﺜﺭ ﻓﻲ ﺍﺴﺘﻘﺭﺍﺭﻫﺎ ﺍﻝﺩﺍﺨﻠﻲ‪ ،‬ﻭﺴﺎﻋﺩ ﻓﻲ ﺫﻝﻙ ﺃﻴﻀﺎ ﻗﻴﺎﻡ ﺍﻝﺤﺭﻜﺔ ﺒﻌﻘﻭﺒﺎﺕ ﻓﻭﺭﻴﺔ ﻝﻠﻤﺨﺎﻝﻔﻴﻥ ﻭﺘﻐﻴﻴﺭ ﻤﺴﺘﻤﺭ‬
‫ﻓﻲ ﺍﻝﻤﻨﺎﺼﺏ ﺤﺘﻰ ﻻ ﺘﺘﺸﻜل ﺠﻴﻭﺏ ﺩﺍﺨﻠﻴﺔ ﻓﻲ ﺍﻝﺤﺭﻜﺔ ﺃﻭ ﻤﺭﺍﻜﺯ ﻗﻭﻯ‪ ،‬ﻜﻤﺎ ﺃﻨﻬﻡ ﻻ ﻴﻘﺒﻠﻭﻥ ﺃﻓـﺭﺍﺩ ﺍﻷﺤـﺯﺍﺏ‬
‫ﺍﻷﻓﻐﺎﻨﻴﺔ ﺍﻷﺨﺭﻯ ﻭﺒﺎﻷﺨﺹ ﻓﻲ ﺍﻝﻤﻨﺎﺼﺏ ﺍﻝﻜﺒﻴﺭﺓ ﻭﻤﺭﺍﻜﺯ ﺍﺘﺨﺎﺫ ﺍﻝﻘﺭﺍﺭ‪.‬‬
‫ﺍﻝﻔﻜﺭ ﺍﻝﺴﻴﺎﺴﻲ ﻝﻠﺤﺭﻜﺔ‬
‫ﺘﺭﻓﺽ ﻁﺎﻝﺒﺎﻥ ﺍﺴﺘﻌﻤﺎل ﻝﻔﻅ ﺍﻝﺩﻴﻤﻘﺭﺍﻁﻴﺔ ﻷﻥ ﺍﻝﺩﻴﻤﻘﺭﺍﻁﻴﺔ ﺘﻤﻨﺢ ﺤﻕ ﺍﻝﺘﺸﺭﻴﻊ ﻝﻠـﺸﻌﺏ ﻭﻝـﻴﺱ ﷲ‪ .‬ﻭﻻ ﺘـﺭﻯ‬
‫ﺍﻝﺤﺭﻜﺔ ﺃﻫﻤﻴﺔ ﻝﻭﻀﻊ ﺩﺴﺘﻭﺭ ﺃﻭ ﻻﺌﺤﺔ ﻝﺘﻨﻅﻴﻡ ﺸﺅﻭﻥ ﺍﻝﺩﻭﻝﺔ ﻭﺘﺭﻯ ﺃﻥ ﺍﻝﻘﺭﺁﻥ ﻭﺍﻝـﺴﻨﺔ ﻫﻤـﺎ ﺩﺴـﺘﻭﺭ ﺍﻝﺩﻭﻝـﺔ‬
‫ﺍﻹﺴﻼﻤﻴﺔ‪.‬‬
‫ﻭﺘﻌﺘﺒﺭ ﺍﻝﺤﺭﻜﺔ ﺃﻤﻴﺭ ﺍﻝﻤﺅﻤﻨﻴﻥ ﺒﻤﺜﺎﺒﺔ ﺍﻝﺨﻠﻴﻔﺔ ﻴﻨﺘﺨﺒﻪ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ‪ ،‬ﻭﻻ ﺘﻭﺠﺩ ﻤﺩﺓ ﻤﺤﺩﺩﺓ ﻝﺘﻭﻝﻰ ﻤﻨﺼﺏ ﺃﻤﻴﺭ‬
‫ﺍﻝﻤﺅﻤﻨﻴﻥ‪ ،‬ﻭﻴﺘﻡ ﻋﺯﻝﻪ ﻓﻘﻁ ﻓﻲ ﺤﺎﻝﺔ ﺍﻝﻌﺠﺯ ﺃﻭ ﺍﻝﻤﻭﺕ ﺃﻭ ﺇﺫﺍ ﺃﺘﻲ ﻤﺎ ﻴﺨﺎﻝﻑ ﺍﻝﺩﻴﻥ‪ .‬ﻭﺍﻝﺸﻭﺭﻯ ﻜﻤـﺎ ﺘـﺅﻤﻥ ﺒﻬـﺎ‬
‫ﺍﻝﺤﺭﻜﺔ ﻤﻌﻠﻤﺔ ﻓﻘﻁ ﻭﻝﻴﺴﺕ ﻤﻠﺯﻤﺔ‪ ،‬ﻭﺘﻬﺘﻡ ﺍﻝﺤﺭﻜﺔ ﺍﻫﺘﻤﺎﻤﺎ ﻜﺒﻴﺭﺍ ﺒﺎﻝﻤﻅﻬﺭ ﺍﻹﺴﻼﻤﻲ ﻜﻤﺎ ﺘﺘﺼﻭﺭﻩ‪ ،‬ﻓﺘﺄﻤﺭ ﺍﻝﺭﺠﺎل‬
‫ﺒﺈﻁﻼﻕ ﺍﻝﻠﺤﻰ ﻭﻝﺒﺱ ﺍﻝﻌﻤﺎﻤﺔ ﻭﺘﻤﻨﻊ ﺇﻁﺎﻝﺔ ﺍﻝﺸﻌﺭ ﻭﺘﺤﺭﻡ ﺍﻝﻤﻭﺴﻴﻘﻰ ﻭﺍﻝﻐﻨﺎﺀ ﻭﺍﻝﺼﻭﺭ ﻭﺘﻤﻨﻊ ﻋﻤل ﺍﻝﻤﺭﺃﺓ ﺨـﺎﺭﺝ‬
‫ﺒﻴﺘﻬﺎ ﻭﻴﺸﺭﻑ ﻋﻠﻰ ﺘﻨﻔﻴﺫ ﺫﻝﻙ ﻫﻴﺌﺎﺕ ﺍﻷﻤﺭ ﺒﺎﻝﻤﻌﺭﻭﻑ ﻭﺍﻝﻨﻬﻲ ﻋﻥ ﺍﻝﻤﻨﻜﺭ‪.‬‬
‫ﻭﻻ ﺘﺴﻤﺢ ﺍﻝﺤﺭﻜﺔ ﺒﺘﺸﻜﻴل ﺃﺤﺯﺍﺏ ﺴﻴﺎﺴﻴﺔ ﺠﺩﻴﺩﺓ ﻭﻻ ﺘﻘﺒل ﺍﻷﺤﺯﺍﺏ ﺍﻝﻤﻭﺠﻭﺩﺓ‪ ،‬ﻭﻴﻘﻭل ﺯﻋﻴﻡ ﺍﻝﺤﺭﻜﺔ ﻓﻲ ﺫﻝـﻙ‬
‫ﺇﻨﻪ ﺭﻓﻀﻬﺎ ﻷﻨﻬﺎ "ﺘﻘﻭﻡ ﻋﻠﻰ ﺃﺴﺱ ﻋﺭﻗﻴﺔ ﻭﻗﺒﻠﻴﺔ ﻭﻝﻐﻭﻴﺔ ﻭﻫﻲ ﻨﻭﻉ ﻤﻥ ﺍﻝﻌﺼﺒﻴﺎﺕ ﺍﻝﺠﺎﻫﻠﻴﺔ ﺍﻷﻤﺭ ﺍﻝﺫﻱ ﺘـﺴﺒﺏ‬
‫ﻓﻲ ﻤﺸﺎﻜل ﻭﻋﺩﺍﺀ ﻭﻓﺭﻗﺔ ﺒﻴﻥ ﺍﻝﻨﺎﺱ"‪.‬‬
‫ﺍﻝﻤﻭﻗﻑ ﻤﻥ ﺍﻝﺩﻭل ﺍﻝﻤﺠﺎﻭﺭﺓ‬
‫ﻴﺘﻔﺎﻭﺕ ﻤﻭﻗﻑ ﺤﺭﻜﺔ ﻁﺎﻝﺒﺎﻥ ﻤﻥ ﺍﻝﺩﻭل ﺍﻝﻤﺠﺎﻭﺭﺓ‪ ،‬ﻓﺒﺎﻝﻨﺴﺒﺔ ﻹﻴﺭﺍﻥ ﺘﻤﻴﺯﺕ ﺍﻝﻌﻼﻗﺔ ﺒﻴﻨﻬﻤـﺎ ﺒـﺎﻝﺘﻭﺘﺭ ﺍﻝـﺸﺩﻴﺩ‪،‬‬
‫ﻓﺎﻝﺤﺭﻜﺔ ﺘﺘﻬﻡ ﺇﻴﺭﺍﻥ ﺒﺎﻝﻌﻤل ﻋﻠﻰ ﺘﺼﺩﻴﺭ ﺍﻝﻤﺫﻫﺏ ﺍﻝﺸﻴﻌﻲ ﺇﻝﻰ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ ﻭﺩﻋﻡ ﺃﺤﺯﺍﺏ ﺍﻝﻤﻌﺎﺭﻀﺔ‪ ،‬ﺒﻴﻨﻤﺎ ﺘﺘﻬﻤﻬﺎ‬
‫ﺇﻴﺭﺍﻥ ﺒﺎﻀﻁﻬﺎﺩ ﺍﻷﻗﻠﻴﺔ ﺍﻝﺸﻴﻌﻴﺔ ﺍﻝﻤﻭﺠﻭﺩﺓ ﻫﻨﺎﻙ‪.‬‬
‫ﺃﻤﺎ ﺒﺎﻝﻨﺴﺒﺔ ﻝﻠﻤﻭﻗﻑ ﻤﻥ ﺍﻝﻬﻨﺩ ﻭﺭﻭﺴﻴﺎ ﻭﺒﻌﺽ ﺩﻭل ﺁﺴﻴﺎ ﺍﻝﻭﺴﻁﻰ ﻓﺈﻥ ﻫﺫﻩ ﺍﻝﺩﻭل ﻻ ﺘﺨﻔﻲ ﻗﻠﻘﻬﺎ ﺘﺠـﺎﻩ ﻁﺎﻝﺒـﺎﻥ‬
‫ﻭﺘﻌﻤل ﻋﻠﻰ ﺩﻋﻡ ﺍﻝﻤﻌﺎﺭﻀﺔ‪ ،‬ﻓﺎﻝﻬﻨﺩ ﺘﺭﻯ ﺃﻥ ﻁﺎﻝﺒﺎﻥ ﺘﺸﻜل ﻋﻤﻘﺎ ﺇﺴﺘﺭﺍﺘﻴﺠﻴﺎ ﻝﺒﺎﻜﺴﺘﺎﻥ ﻭﺘﻔﺘﺢ ﺃﻤﺎﻤﻬﺎ ﺃﺴﻭﺍﻕ ﺁﺴﻴﺎ‬
‫ﺍﻝﻭﺴﻁﻰ‪ ،‬ﺒﻴﻨﻤﺎ ﺘﺨﺎﻑ ﺭﻭﺴﻴﺎ ﻭﺤﻠﻔﺎﺅﻫﺎ ﻓﻲ ﺁﺴﻴﺎ ﺍﻝﻭﺴﻁﻰ ﻤﻥ ﻨﻔﻭﺫ ﺤﺭﻜﺔ ﻁﺎﻝﺒﺎﻥ ﻭﺍﻹﺴﻼﻡ ﺍﻝﻤﺘﺸﺩﺩ‪ ،‬ﻭﻁﺎﻝﺒـﺎﻥ‬
‫ﺒﺩﻭﺭﻫﺎ ﻻ ﺘﺨﻔﻲ ﻋﺩﺍﺀﻫﺎ ﻝﻬﺫﻩ ﺍﻝﺩﻭل‪.‬‬

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‫ﻭﺒﺎﻝﻨﺴﺒﺔ ﻝﺒﺎﻜﺴﺘﺎﻥ ﻓﻘﺩ ﻜﺎﻨﺕ ﺍﻝﺤﺭﻜﺔ ﺘﻨﻅﺭ ﺇﻝﻴﻬﺎ ﻋﻠﻰ ﺃﻨﻬﺎ ﺃﻗﺭﺏ ﺍﻝﺩﻭل ﺇﻝﻴﻬﺎ ﻭﺃﻜﺜﺭﻫﺎ ﺼﺩﺍﻗﺔ ﻝﻬﺎ‪ ،‬ﺤﺘﻰ ﺃﻋﻠﻨـﺕ‬
‫ﺇﺴﻼﻡ ﺁﺒﺎﺩ ﻤﻭﺍﻓﻘﺘﻬﺎ ﻋﻠﻰ ﺍﻝﺘﻌﺎﻭﻥ ﻤﻊ ﺍﻝﻭﻻﻴﺎﺕ ﺍﻝﻤﺘﺤﺩﺓ ﻓﻲ ﺤﺭﺒﻬﺎ ﻀﺩ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ ﻋﻘـﺏ ﺘﻔﺠﻴـﺭﺍﺕ ﻨﻴﻭﻴـﻭﺭﻙ‬
‫ﻭﻭﺍﺸﻁﻥ ﻓﻲ ‪.٢٠٠١/٩/١١‬‬
‫ﻤﻨﺠﺯﺍﺕ ﺍﻝﺤﺭﻜﺔ ﻭﺍﻝﻤﺂﺨﺫ ﻋﻠﻴﻬﺎ ﺒﺎﻝﻨﺴﺒﺔ ﻝﻸﻓﻐﺎﻥ‬
‫ﺤﺭﻜﺔ ﻁﺎﻝﺒﺎﻥ ﺸﺄﻨﻬﺎ ﺸﺄﻥ ﺒﻘﻴﺔ ﺃﻨﻅﻤﺔ ﺍﻝﺤﻜﻡ ﺤﻘﻘﺕ ﺒﻌﺽ ﺍﻹﻴﺠﺎﺒﻴﺎﺕ ﻭﻝﻜﻨﻬﺎ ﻓﻲ ﺍﻝﻭﻗﺕ ﻨﻔﺴﻪ ﺘﻌﺎﻨﻲ ﻤﻥ ﺒﻌـﺽ‬
‫ﺍﻝﺴﻠﺒﻴﺎﺕ‪.‬‬
‫ﺃﻭﻻ‪ :‬ﺍﻝﻤﻨﺠﺯﺍﺕ‬
‫ﺇﻋﺎﺩﺓ ﺍﻷﻤﻥ ﻭﺍﻻﺴﺘﻘﺭﺍﺭ‪.‬‬ ‫•‬
‫ﺘﻭﺤﻴﺩ ﺍﻷﺭﺍﻀﻲ ﺍﻷﻓﻐﺎﻨﻴﺔ‪.‬‬ ‫•‬
‫ﺍﻝﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻝﻔﺴﺎﺩ ﺍﻹﺩﺍﺭﻱ ﻭﺍﻝﻤﺤﺴﻭﺒﻴﺔ‪.‬‬ ‫•‬
‫ﻤﻘﺎﻭﻤﺔ ﺍﻝﻔﺴﺎﺩ ﺍﻝﺨﻠﻘﻲ‪.‬‬ ‫•‬
‫ﺠﻤﻊ ﺍﻷﺴﻠﺤﺔ‪.‬‬ ‫•‬
‫ﺍﻝﻘﻀﺎﺀ ﻋﻠﻰ ﻁﺒﻘﺔ ﺃﺜﺭﻴﺎﺀ ﺍﻝﺤﺭﺏ‪.‬‬ ‫•‬
‫ﺇﻨﺸﺎﺀ ﺍﻝﻤﺤﺎﻜﻡ ﻭﺇﻴﺠﺎﺩ ﻨﻅﺎﻡ ﺇﺩﺍﺭﻱ ﻓﻲ ﺍﻝﻭﻻﻴﺎﺕ‪.‬‬ ‫•‬
‫ﺜﺎﻨﻴﺎ‪ :‬ﺍﻝﻤﺂﺨﺫ‬
‫ﺘﻘﺩﻴﻡ ﺼﻭﺭﺓ ﻤﺸﻭﻫﺔ ﻝﻠﻨﻤﻭﺫﺝ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺍﻝﺤﻜﻡ‪.‬‬ ‫•‬
‫ﺍﻝﺘﻌﺼﺏ ﻝﻠﺭﺃﻱ‪.‬‬ ‫•‬
‫ﻋﺩﻡ ﻭﺠﺩﻭﺩ ﻜﻭﺍﺩﺭ ﻤﺅﻫﻠﺔ‪.‬‬ ‫•‬
‫ﻗﻠﺔ ﺍﻻﻫﺘﻤﺎﻡ ﺒﺎﻝﺘﻌﻠﻴﻡ ﺍﻝﻌﺼﺭﻱ‪.‬‬ ‫•‬
‫ﻭﻤﺜل ﻴﻭﻡ ﺍﻝﺤﺎﺩﻱ ﻋﺸﺭ ﻤﻥ ﺴﺒﺘﻤﺒﺭ‪/‬ﺃﻴﻠﻭل ‪ ٢٠٠١‬ﻴﻭﻤﺎ ﻓﺎﺼﻼ ﻓﻲ ﺘﺎﺭﻴﺦ ﺤﺭﻜﺔ ﻁﺎﻝﺒﺎﻥ‪ ،‬ﻓﻔﻲ ﺫﻝﻙ ﺍﻝﻴﻭﻡ ﻭﻗﻌـﺕ‬
‫ﻓﻲ ﻨﻴﻭﻴﻭﺭﻙ ﻭﻭﺍﺸﻨﻁﻥ ﺒﺎﻝﻭﻻﻴﺎﺕ ﺍﻝﻤﺘﺤﺩﺓ ﺍﻷﻤﻴﺭﻜﻴﺔ ﺍﻨﻔﺠﺎﺭﺍﺕ ﺸﺩﻴﺩﺓ ﺃﺩﺕ ﺇﻝﻰ ﻤﻘﺘل ﻤﺎ ﻴﺯﻴﺩ ﻋـﻥ ﺴـﺘﺔ ﺁﻻﻑ‬
‫ﺸﺨﺹ ﺍﺘﻬﻡ ﻓﻴﻬﺎ ﺘﻨﻅﻴﻡ ﺍﻝﻘﺎﻋﺩﺓ ﺍﻝﺫﻱ ﻴﺘﺯﻋﻤﻪ ﺃﺴﺎﻤﺔ ﺒﻥ ﻻﺩﻥ‪ ،‬ﻭﺍﻋﺘﺒﺭﺕ ﺍﻝﻭﻻﻴﺎﺕ ﺍﻝﻤﺘﺤﺩﺓ ﺃﻓﻐﺎﻨـﺴﺘﺎﻥ ﻭﺤﺭﻜـﺔ‬
‫ﻁﺎﻝﺒﺎﻥ ﻫﺩﻓﺎ ﺃﻭﻝﻴﺎ ﻻﻨﺘﻘﺎﻤﻬﺎ ﺒﻌﺩ ﺃﻥ ﺭﻓﻀﺕ ﺍﻝﺤﺭﻜﺔ ﺘﺴﻠﻴﻡ ﺒﻥ ﻻﺩﻥ ﻝﻌﺩﻡ ﺘﻘﺩﻴﻡ ﺍﻷﺩﻝﺔ ﺍﻝﺘﻲ ﺘﺜﺒـﺕ ﺘﻭﺭﻁـﻪ‪ ،‬ﻭﻻ‬
‫ﻴﻌﺭﻑ ﺤﺘﻰ ﺍﻵﻥ ﺍﻝﻤﺼﻴﺭ ﺍﻝﺫﻱ ﺴﺘﺅﻭل ﺇﻝﻴﻪ ﺍﻝﺤﺭﻜﺔ ﻓﻲ ﻅل ﺍﻝﺭﻏﺒﺔ ﺍﻷﻤﻴﺭﻜﻴﺔ ﺍﻝﺠﺎﻤﺤﺔ ﺒﺎﻻﻨﺘﻘﺎﻡ‪.‬‬
‫‪---------------‬‬
‫* ﺍﻝﺠﺯﻴﺭﺓ ﻨﺕ‬
‫ﺍﻝﻤﺼﺎﺩﺭ‪:‬‬
‫‪ -١‬ﻁﺎﻝﺒﺎﻥ ﻤﻥ ﺤﻠﻡ ﺍﻝﻤﻼ ﺇﻝﻰ ﺇﻤﺎﺭﺓ ﺍﻝﻤﺅﻤﻨﻴﻥ‪ ،‬ﻤﻭﻝﻭﻱ ﺤﻔﻴﻅ ﺍﷲ ﺤﻘﺎﻨﻲ‪ ،‬ﻤﻌﻬﺩ ﺍﻝﺩﺭﺍﺴﺎﺕ ﺍﻝﺴﻴﺎﺴﻴﺔ‪ ،‬ﺇﺴﻼﻡ ﺁﺒﺎﺩ‪،‬‬
‫ﺒﺎﻜﺴﺘﺎﻥ‪ ،‬ﺍﻝﻁﺒﻌﺔ ﺍﻷﻭﻝﻰ ‪١٩٩٧‬‬
‫‪Chronicle of Events in Afghanistan -٢‬‬
‫‪ -٣‬ﻤﻭﺴﻭﻋﺔ ‪infoplease‬‬
‫ﻗﻠﺕ ‪ :‬ﻭﺒﻌﺽ ﻫﺫﻩ ﺍﻝﻤﻌﻠﻭﻤﺎﺕ ﻏﻴﺭ ﺼﺤﻴﺤﺔ ‪ ،‬ﻭﻝﻜﻨﻬﺎ ﻤﻥ ﺤﻴﺙ ﺍﻝﺠﻤﻠﺔ ﻻ ﺒﺄﺱ ﺒﻬﺎ‬

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‫ﺍﻝﺤﻜﻭﻤﺔ ﺍﻝﻔﻠﺴﻁﻴﻨﻴﺔ ﺍﻝﺘﻲ ﺸﻜﻠﺘﻬﺎ ﺤﺭﻜﺔ ﺤﻤﺎﺱ ﻋﻠﻰ ﺃﺭﺍﻀﻲ ﻏﺯﺓ ﺍﻝﻔﻠـﺴﻁﻴﻨﻴﺔ‪،١٤٢‬‬
‫ﻭﻫﻲ ﻻ ﺘﺸﻜل ﻤﻅﻬﺭﹰﺍ ﺴﻴﺎﺩﻴ ﹰﺎ ﻭﺍﻀﺤ ﹰﺎ ﻝﺩﻭﻝﺔ ﻤﻌﺎﺼﺭﺓ‪ ،‬ﻜﻤﺎ ﺃﻨﻪ ﻴﻨﻘﺼﻬﺎ ﺍﻝﻜﺜﻴﺭ ﻤـﻥ‬
‫ﺍﻝﺘﺭﺘﻴﺏ ﺍﻹﺩﺍﺭﻱ ﺍﻝﻤﻘﺎﺭﻥ ﻝﻠﺩﻭل ﺍﻝﻤﻌﺎﺼﺭﺓ ﻭﺤﻜﻭﻤﺎﺘﻬﺎ‪.‬‬
‫ﻜﺫﻝﻙ ﻓﺼﺎﺌل ﺍﻝﻤﺤﺎﻜﻡ ﺍﻝﺸﺭﻋﻴﺔ ﻭﺍﻝﻔﺼﺎﺌل ﺍﻹﺴﻼﻤﻴﺔ ﺍﻷﺨﺭﻯ ﺍﻝﺘﻲ ﺘﺤﺭﻜﺕ ﻗﺭﻴﺒ ﹰﺎ ﻓﻲ‬
‫ﺍﻝﺼﻭﻤﺎل ﻭﺃﺴﻘﻁﺕ ﺍﻝﺤﻜﻭﻤﺔ ﺍﻝﺤﺎﻝﻴﺔ‪ ،‬ﺘﻌﻴﺵ ﺍﻵﻥ ﻓﻲ ﺤﺎﻝﺔ ﺸﺒﻪ ﺍﻝﺩﻭﻝﺔ ﻭﺘﻔﺘﻘﺩ ﺍﻝﻜﺜﻴﺭ‬
‫ﻤﻤﺎ ﺘﺠﻬﺯ ﺒﻪ ﻤﺭﺍﻓﻕ ﺍﻝﺩﻭل ﺍﻝﻤﻌﺎﺼﺭﺓ ﺍﻹﺩﺍﺭﻴﺔ ﻭﺍﻝﺴﻴﺎﺴﻴﺔ ﻭﺍﻹﻋﻼﻤﻴﺔ‪.‬‬
‫ﻜﺫﻝﻙ ﺒﻌﺽ ﺍﻝﻤﺭﺍﺤل ﺍﻝﺯﻤﻨﻴﺔ ﻝﺒﻌﺽ ﺍﻝﻤﻨﺎﻁﻕ ﻓﻲ ﺠﻤﻬﻭﺭﻴﺎﺕ ﺍﻻﺘﺤـﺎﺩ ﺍﻝـﺴﻭﻓﻴﺘﻲ‬
‫ﺍﻝﺴﺎﺒﻕ ﻭﻋﻠﻰ ﺭﺃﺴﻬﺎ ﺠﻤﻬﻭﺭﻴﺔ ﺍﻝﺸﻴﺸﺎﻥ ﺍﻝﺘﻲ ﻝﻡ ﺘﺤﻅﻰ ﺒﺩﻋﻡ ﺇﺴﻼﻤﻲ ﻗﺒل ﺃﻥ ﻴﻜﻭﻥ‬
‫ﺩﻭﻝﻲ‪.‬‬
‫ﺤﺭﻜﺔ ﺠﻭﻥ ﺠﺎﺭﻨﺞ ﺒﺠﻨﻭﺏ ﺍﻝﺴﻭﺩﺍﻥ ﺍﻝﻤﺴﻤﺎﺓ )ﺍﻝﺠﺒﻬﺔ ﺍﻝﺸﻌﺒﻴﺔ ﻝﺘﺤﺭﻴﺭ ﺍﻝﺴﻭﺩﺍﻥ(‪.‬‬
‫ﻻ ﺃﻗﺭﺏ ﻝﻠﺩﻭل ﺍﻝﺘﻲ‬
‫ﺤﺭﻜﺎﺕ ﺍﻝﻴﺴﺎﺭﻴﻴﻥ ﻓﻲ ﺃﻤﺭﻴﻜﺎ ﺍﻝﻭﺴﻁﻰ ﻭﺍﻝﺠﻨﻭﺒﻴﺔ‪ ،‬ﺍﻝﺘﻲ ﺘﻤﺜل ﺤﺎ ﹰ‬
‫ﻻ ﺒﺎﻝﻔﻌل‪.‬‬
‫ﻨﺘﺤﺩﺙ ﻋﻨﻬﺎ‪ ،‬ﺒل ﺒﻌﻀﻬﻡ ﺃﻗﺎﻡ ﺩﻭ ﹰ‬
‫ﻭﺁﺨﺭﹰﺍ ﺘﺸﻬﺩ ﺍﻝﺴﺎﺤﺔ ﺍﻝﺴﻴﺎﺴﻴﺔ ﺍﻝﻌﺎﻝﻤﻴﺔ‪ ،‬ﺼﻭﺭﹰﺍ ﻤﺨﺘﻠﻔﺔ ﻝﻤﺎ ﻴﻌﺭﻑ ﺒﺤﻜﻭﻤﺎﺕ ﺍﻝﻤﻨﻔـﻰ‬
‫ﻭﺤﻜﻭﻤﺎﺕ ﺍﻝﻅل‪ ،‬ﺍﻝﺘﻲ ﺘﻤﺎﺭﺱ ﺃﺩﻭﺍﺭﻫﺎ ﺒﻌﻴﺩﹰﺍ ﻋﻥ ﻤﻌﺎﻝﻡ ﺍﻝﺩﻭﻝـﺔ ﺍﻝﻜﺎﻤﻠـﺔ‪ ،‬ﻭﻫـﻲ‬
‫ﻻ ﻭﺘﺭﺤﻴﺒـ ﹰﺎ ﻤـﻥ ﺠﻬـﺎﺕ‬
‫ﻤﻨﻘﻭﺼﺔ ﺃﻭ ﻤﻌﺩﻭﻤﺔ ﺍﻝﺴﻴﺎﺩﺓ ﻭﺍﻝﻘﺭﺍﺭ‪ ،‬ﻭﻤﻊ ﻫﺫﺍ ﺘﻠﻘﻰ ﻗﺒﻭ ﹰ‬
‫ﻓﻜﺭﻴﺔ ﻭﺴﻴﺎﺴﻴﺔ ﻤﺘﻌﺩﺩﺓ‪.‬‬
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‫‪ -‬ﻗﻠﺕ ‪ :‬ﻻ ﻴﺠﻭﺯ ﺍﻝﺘﻌﻭﻴل ﻋﻠﻰ ﻤﺜل ﻫﺫﻩ ﺍﻝﺤﻜﻭﻤﺔ ﺍﻝﻤﺯﻋﻭﻤﺔ ‪ ،‬ﺍﻝﺘﻲ ﺘﻔﺘﻘﺩ ﻝﻜل ﻤﻘﻭﻤﺎﺕ ﺍﻝﺤﻴﺎﺓ ﻭﺍﻝﻭﺠﻭﺩ ‪،‬‬
‫ﻭﻫﻲ ﻓﻲ ﺍﻝﺤﻘﻴﻘﺔ ﻓﺦ ﻝﺤﻤﺎﺱ ﺃﺴﻘﻁﻬﺎ ﺒﻼ ﺭﺠﻌﺔ ‪ ،‬ﻷﻨﻬﺎ ﺘﻌﻨﻲ ﺘﺭﻙ ﺍﻝﻤﻘﺎﻭﻤﺔ ﻭﺍﻝﻘﺒﻭل ﺒﻜل ﻤﺎ ﻴﻤﻠﻴـﻪ ﻋﻠﻴﻬـﺎ‬
‫ﻁﻭﺍﻏﻴﺕ ﺍﻝﻌﺭﺏ ﻭﺍﻝﻌﺠﻡ‬

‫‪١٥٣‬‬
‫‪ -٥‬ﺴﻴﻘﺎل‪ :‬ﺍﻝﺩﻭﻝﺔ ﺍﻝﺤﺩﻴﺜﺔ ﻻ ﺘﻘﺎﻡ ﺇﻻ ﺒﺄﻤﻭﺍل ﻭﻤﻘﺩﺭﺍﺕ ﺘﻨﻬﺽ ﺒﺄﺴﺎﺴﺎﺘﻬﺎ ﻭﺘﻘـﻭﻡ‬
‫ﺒﺒﻨﻴﺎﻨﻬﺎ‪ ،‬ﻭﺩﻭﻝﺘﻜﻡ ﺍﻝﻤﻌﻠﻨﺔ ﻻ ﺘﻤﻠﻙ ﻤﻨﺎﺒﻊ ﺍﻝﺜﺭﻭﺓ ﻭﻻ ﻤﺼﺎﺩﺭ ﺍﻝﺘﻤﻭﻴل ﺍﻝـﻀﺨﻤﺔ ﻭﻻ‬
‫ﻤﻭﺍﺭﺩ ﺍﻗﺘﺼﺎﺩﻴﺔ ﺜﺎﺒﺘﺔ ﻭﻤﻌﺭﻭﻓﺔ‪ ،‬ﻭﺃﻨﺘﻡ ﺒﺫﻝﻙ ﺴﺘﺤﻤﻠﻭﻥ ﻝﻠﻨﺎﺱ ﻨﺫﺭ ﺍﻝﻔﻘﺭ ﻭﺍﻝﺒﺅﺱ‬
‫ﻭﺍﻝﻤﻌﺎﻨﺎﺓ‪ ،‬ﻓﺄﻭﻝﻰ ﻝﻜﻡ ﺃﻥ ﺘﺭﺍﺠﻌﻭﺍ ﺃﻨﻔﺴﻜﻡ ﻭﺘﺸﺎﻭﺭﻭﺍ ﻋﻘﻭﻝﻜﻡ ﻗﺒل ﻫﺫﻩ ﺍﻝﺠﺭﺃﺓ ﻭﻫﺫﺍ‬
‫ﺍﻹﻗﺩﺍﻡ‪.‬‬
‫ﻭﻨﻘﻭل‪:‬‬
‫ﺍﻝﺩﻭﻝﺔ ﺍﻝﻤﺴﻠﻤﺔ ﺘﻤﺘﺎﺯ ﻋﻥ ﻏﻴﺭﻫﺎ ﻤﻥ ﺃﻨﻅﻤﺔ ﺍﻝﺤﻜﻡ ﻭﺍﻹﺩﺍﺭﺓ ﺒﺄﻨﻬـﺎ ﺘﻤﺘﻠـﻙ ﻨﻅﺎﻤـ ﹰﺎ‬
‫ﺍﻗﺘﺼﺎﺩﻴ ﹰﺎ ﺨﺎﺼ ﹰﺎ ﻭﻓﺎﻋﻼﹰ‪ ،‬ﻴﻜﻔل ﺴ ‪‬ﺩ ﺤﺎﺠﺎﺕ ﺍﻝﺩﻭﻝﺔ ﻭﺍﻝﻨﺎﺱ‪ ،‬ﻭﻫﻭ ﺃﻤﺭ ﻤﻌﺭﻭﻑ ﻭﻤﺒﻴﻥ‬
‫ﻓﻲ ﻜﺘﺏ ﺍﻝﻔﻘﻪ ﻴﺠﺭﻱ ﻭﻓﻕ ﺃﺼﻭل ﺇﺴﻼﻤﻴﺔ ﻤﻬﺠﻭﺭﺓ ﺍﻵﻥ‪ ،‬ﻭﺇﻋﺎﺩﺓ ﻫـﺫﻩ ﺍﻷﺼـﻭل‬
‫ﻝﻭﺍﻗﻊ ﺍﻝﻭﺠﻭﺩ ﻭﺴﺎﺤﺔ ﺍﻝﺤﻴﺎﺓ ﺴﻴﺅﺘﻲ ﺃﻜﻠﻪ ﺒﻼ ﺸﻙ‪ ،‬ﻭﺍﻷﻤل ﻤﻌﻘـﻭﺩ ﻋﻠـﻰ ﺍﻝﺩﻭﻝـﺔ‬
‫ﺍﻹﺴﻼﻤﻴﺔ ﺍﻝﻤﺒﺎﺭﻜﺔ ﻓﻲ ﺘﻨﺸﻴﻁ ﻫﺫﻩ ﺍﻝﺸﺭﺍﺌﻊ ﻭﺍﻷﻨﻅﻤﺔ ﺍﻝﻤﻬﺠﻭﺭﺓ ﻭﺇﺤﻴﺎﺌﻬﺎ ﻤﻥ ﺠﺩﻴـﺩ‬
‫ﺒﻌﺩﻤﺎ ﺍﻨﺩﺜﺭﺕ ﻤﻌﺎﻝﻤﻬﺎ ﺘﺤﺕ ﺭﻜﺎﻡ ﺍﻷﻨﻅﻤﺔ ﺍﻝﻁﺎﻏﻭﺘﻴﺔ ﺍﻝﺤﺎﻜﻤﺔ ﻓﻲ ﺒﻼﺩ ﺍﻝﻤـﺴﻠﻤﻴﻥ‪،‬‬
‫ﻜﻤﺎ ﺃﻨﻨﺎ ﻨﻀﻴﻑ ﺃﻥ ﺍﻝﺘﺠﺭﺒﺔ ﺠﺩﻴﺩﺓ ﻭﻓﺭﻴﺩﺓ ﻭﻻ ﺸﻙ‪ ،‬ﻭﻫﻲ ﺘﻨﺘﻅﺭ ﺍﻝﻜﺜﻴﺭ ﻤـﻥ ﺃﺒﻨـﺎﺀ‬
‫ﺍﻹﺴﻼﻡ ﻝﻴﻘﺩﻤﻭﻩ ﻓﻲ ﺩﻓﻌﻬﺎ ﻭﺇﻨﻬﺎﻀﻬﺎ ﺒﻤﺭﺍﻓﻘﻬﺎ ﻭﺃﺠﻬﺯﺘﻬﺎ ﺍﻝﻤﺨﺘﻠﻔـﺔ‪ ،‬ﻭﺒﻌﻴـﺩﹰﺍ ﻋـﻥ‬
‫ﺍﻝﻤﺠﺎﻤﻼﺕ ﻭﺍﻝﺘﺭﻗﻴﻌﺎﺕ‪ ،‬ﺍﻝﻤﺠﺎﻫﺩﻭﻥ ﻝﻡ ﻴﻘﻴﻤﻭﺍ ﺩﻭﻝـﺘﻬﻡ ﻝﻴﻌـﺩﻭﺍ ﺍﻝﻨـﺎﺱ ﺒﺎﻝﺭﻓﺎﻫﻴـﺔ‬
‫ﻭﺍﻻﺯﺩﻫﺎﺭ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺍﻝﺫﻱ ﻴﺩﻨﺩﻥ ﺤﻭﻝﻪ ﺃﻫل ﺍﻝﺩﻨﻴﺎ‪ ،‬ﻓﺎﻝﻤﺴﻠﻤﻭﻥ ﺃﺼـﺤﺎﺏ ﻋﻘﻴـﺩﺓ‬
‫ﻭﺇﻴﻤﺎﻥ‪ ،‬ﻴﻌﻠﻤﻭﻥ ﺃﻥ ﺍﻝﺭﺯﻕ ﻤﻥ ﻋﻨﺩ ﺍﷲ ﻭﺤﺩﻩ ﻻ ﺸﺭﻴﻙ ﻝﻪ‪ ،‬ﻭﻁﺎﺌﻔﺔ ﺍﻝﺤﻕ ﻭﺍﻝﻨـﺼﺭ‬
‫ﻫﻲ ﻁﺎﺌﻔﺔ ﺘﺴﺘﺸﻌﺭ ﺍﻝﻌﺯﺓ ﻤﻊ ﻀﻌﻔﻬﺎ‪ ،‬ﻭﺘﻤﺘﻠﻙ ﻏﻨﻰ ﺍﻝﻘﻠﺏ ﻤﻊ ﻓﻘﺭﻫﺎ‪ ،‬ﻗﺩ ﺘﻜﻭﻥ ﺭﺜـﺔ‬
‫ﺍﻝﺜﻴﺎﺏ‪ ،‬ﻗﻠﻴﻠﺔ ﺍﻝﻤﺘﺎﻉ‪ ،‬ﻓﻘﻴﺭﺓ ﺍﻝﺤﺎل‪ ،‬ﻝﻜﻨﻬﺎ ﻭﻫﻲ ﺘﺭﺘﻔﻕ ﺃﺴﻠﺤﺘﻬﺎ‪ ،‬ﻭﺘﻨﺎﺠﻲ ﺨﻴﻭﻝﻬﺎ ﻫـﻲ‬
‫ﻤﻨﺼﻭﺭﺓ ﺒﻔﻀل ﺍﷲ ﻭﻗﻭﺘﻪ‪ ،‬ﻭﻫﺫﻩ ﺍﻝﻁﺎﺌﻔﺔ ﻻ ﺘﺯﺍل ﻭﻝﻥ ﺘﺯﻭل‪ ،‬ﻭﻻ ﺘﺘﻭﻗـﻑ‪ ،‬ﻭﻝـﻥ‬
‫ﺘﺘﻭﻗﻑ‪ ،‬ﺇﺫ ﺃﻥ ﺍﻝﻤﺭﺀ ﻻ ﻴﺘﻭﻗﻑ ﻋﻥ ﺍﻝﻘﺘﺎل ﻭﻋﻥ ﻤﻨﺎﺠﺎﺓ ﺍﻝﺤﺭﺏ ﻭﺴـﺠﺎﻝﻬﺎ ﺇﻻ ﻤـﻥ‬
‫ﺴﻠﺒﺕ ﻤﻨﻪ ﺭﺠﻭﻝﺘﻪ‪ ،‬ﺒﻌﺩ ﺃﻥ ﺴﻠﺒﺕ ﻤﻨﻪ ﻤﻌﺎﻨﻲ ﺍﻝﻌﺯﺓ ﺒﻬﺫﺍ ﺍﻝ ‪‬ﺩﻴ‪‬ﻥ ﺍﻝﻌﻅـﻴﻡ‪ ،‬ﻭﺍﻝﻁﺎﺌﻔـﺔ‬
‫ﺍﻝﻤﻨﺼﻭﺭﺓ ﻝﻴﺴﺕ ﻜﺫﻝﻙ ﺒﺈﺫﻥ ﺍﷲ ﺘﻌﺎﻝﻰ‪.‬‬
‫ﻭﻗﺩ ﻭﻋﺩ ﺍﷲ ﻤﻥ ﺃﻁﺎﻋﻪ ﻭﺃﻗﺎﻡ ﺸﺭﻋﻪ ﺃﻥ ﻴﺭﺯﻗﻪ ﺍﻝﺭﺯﻕ ﺍﻝﻁﻴﺏ ﺍﻝﺤﺴﻥ ﻗﺎل ﺘﻌـﺎﻝﻰ‪:‬‬
‫ل ﺼ‪‬ﺎﻝِﺤ ﹰﺎ ﻤ‪‬ﻥ‬
‫ﻋ ِﻤ َ‬
‫ﻕ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻴﺠ‪‬ﻌ‪‬ل ﱠﻝ ‪‬ﻪ ‪‬ﻤﺨﹾﺭ‪‬ﺠ ﹰﺎ{ ]ﺍﻝﻁﻼﻕ‪ ،[٢ :‬ﻭﻗﺎل ﺘﻌﺎﻝﻰ ‪ } :‬ﻤﻥ‪ ‬‬
‫} ‪‬ﻭﻤ‪‬ﻥ ‪‬ﻴﱠﺘ ِ‬
‫ﻥ ﻤ‪‬ـﺎ ﻜﹶـﺎﻨﹸﻭﺍﹾ‬
‫ﺴِ‬‫ﻁﻴ‪ ‬ﺒ ﹰﺔ ‪‬ﻭﹶﻝ ﹶﻨﺠ‪ِ ‬ﺯ ‪‬ﻴﱠﻨ ‪‬ﻬﻡ‪َ ‬ﺃﺠ‪ ‬ﺭﻫ‪‬ﻡ ِﺒ َﺄﺤ‪ ‬‬
‫ﺤﻴ‪‬ﺎ ﹰﺓ ﹶ‬
‫ﹶﺫ ﹶﻜ ٍﺭ َﺃﻭ‪ ‬ﺃُﻨﺜﹶﻰ ‪‬ﻭ ‪‬ﻫ ‪‬ﻭ ‪‬ﻤﺅْ ِﻤﻥ‪ ‬ﹶﻓﹶﻠﹸﻨﺤ‪ِ ‬ﻴ ‪‬ﻴﱠﻨ ‪‬ﻪ ‪‬‬

‫‪١٥٤‬‬
‫ﻥ{ ]ﺍﻝﻨﺤل‪ ،[٩٧ :‬ﻭﺍﻝﺤﺩﻴﺙ ﻋﻥ ﻀﻌﻑ ﺍﻹﻤﻜﺎﻨﺎﺕ ﻭﺍﻝﻘﺩﺭﺍﺕ ﻜﻤﺎ ﺃﻨـﻪ ﻴﺭﺠـﻊ‬
‫‪‬ﻴﻌ‪ ‬ﻤﻠﹸﻭ ‪‬‬
‫ﺇﻝﻰ ﻗﺼﻭﺭ ﺍﻝﺒﺸﺭ ﻭﻀﻌﻑ ﺘﺩﺒﻴﺭﻫﻡ ﻓﻬﻭ ﻴﺭﺠﻊ ﺃﻴﻀ ﹰﺎ ﺇﻝﻰ ﺍﻷﺭﺯﺍﻕ ﺍﻝﻤﻜﺘﻭﺒـﺔ ﺒﻘـﺩﺭ‬
‫ﻤﺤﺘﻭﻡ ﻻ ﻴﻔﺎﺭﻕ ﺍﻝﻌﺒﺩ ﺤﺘﻰ ﻴﺴﺘﻭﻓﻲ ﺭﺯﻗﻪ ﻭﺃﺠﻠﻪ‪.‬‬
‫ﻭﻋﻨﺩ ﻤﻼﺤﻅﺔ ﺍﻝﻬﺩﻱ ﺍﻝﻨﺒﻭﻱ ﻓﻲ ﺇﻗﺎﻤﺔ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻷﻭﻝﻰ ﻨﺠﺩ ﺃﻥ ﺍﻝﻨﺒﻲ ﺼﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻝﻡ ﻴﻌﺩ ﺍﻝﻨﺎﺱ ﺒﺎﻝﺭﻓﺎﻩ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻻﺯﺩﻫﺎﺭ ﺍﻝﻤﻌﻴﺸﻲ‪ ،‬ﺒل ﻓﻌل ﻋﻠﻴـﻪ‬
‫ﺍﻝﺼﻼﺓ ﻭﺍﻝﺴﻼﻡ ﻤﺎ ﺃﻤﻜﻨﻪ ﻤﻥ ﺘﻭﺯﻴﻊ ﺍﻝﺜﺭﻭﺍﺕ‪ ،‬ﻭﻨﺸﺭ ﺍﻝﺨﻴﺭﺍﺕ ﻭﺍﻝﺼﺩﻗﺎﺕ‪ ،‬ﻭﺇﻗﺎﻤﺘﻬﺎ‬
‫ﺒﺎﻝﻌﺩل‪ ،‬ﺒﺤﺴﺏ ﺍﻝﻤﻤﻜﻥ ﻭﺍﻝﻤﺘﺎﺡ‪ ،‬ﺒل ﻜﺎﻥ ﻋﻠﻴﻪ ﺍﻝﺼﻼﺓ ﻭﺍﻝﺴﻼﻡ ﻴﺄﺨﺫ ﻤـﻥ ﺍﻝﻨـﺎﺱ‬
‫ﺃﻤﻭﺍﻝﻬﻡ ﻷﺠل ﺍﺴﺘﻌﻤﺎﻝﻬﺎ ﻓﻲ ﺍﻝﺠﻬﺎﺩ ﻭﺤﺎﺠﺎﺕ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﻭﺍﻝﺩﻭﻝﺔ ﻫﻲ ﺩﻭﻝـﺔ‬
‫ﺍﻝﻤﺴﻠﻤﻴﻥ ﺘﻘﻭﻡ ﻋﻠﻰ ﻤﺼﺎﻝﺤﻬﻡ ﻭﺘﺴﻭﺱ ﺃﻤﻭﺭﻫﻡ‪ ،‬ﻭﺍﻷﺼـل ﻓـﻴﻬﻡ ﺃﻥ ﻴﺒـﺫﻝﻭﺍ ﻤـﺎ‬
‫ﻴﺴﺘﻁﻴﻌﻭﻥ ﻹﻗﺎﻤﺔ ﻫﺫﺍ ﺍﻝﺼﺭﺡ ﺍﻝﺫﻱ ﺒﻪ ﻋﺯ ﺍﻹﺴﻼﻡ ﻭﺍﻝﻤﺴﻠﻤﻴﻥ ﻻ ﺍﻝﻌﻜﺱ‪ ،‬ﻓﻘﺩ ﺸﻬﺩ‬
‫ﺍﻝﻌﻬﺩ ﺍﻝﻨﺒﻭﻱ ﺃﻤﺜﻠﺔ ﺭﺍﺌﻌﺔ ﻓﻲ ﺍﻝﺒﺫل ﻭﺍﻝﺴﺨﺎﺀ ﻷﺠل ﺨﺩﻤﺔ ﺍﻝﺠﻬﺎﺩ ﻭﺩﻭﻝﺘﻪ‪ ،‬ﻤﻊ ﻤﺎ ﻜﺎﻥ‬
‫ﻴﻼﻗﻴﻪ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻭﺼﺤﺎﺒﺘﻪ ﺍﻝﻜﺭﺍﻡ ﻤﻥ ﺍﻝﺠﻭﻉ ﻭﺍﻝﻸﻭﺍﺀ‪.‬‬
‫ﻓﻔﻲ ﻏﺯﻭﺓ ﺘﺒﻭﻙ ﺘﺴﺎﺒﻕ ﺍﻝﻤﺴﻠﻤﻭﻥ ﻓﻲ ﺇﻨﻔﺎﻕ ﺍﻷﻤﻭﺍل ﻭﺒﺫل ﺍﻝﺼﺩﻗﺎﺕ‪،‬‬
‫ﻰ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺴـﻠﻡ‪-‬‬
‫ﻥ ِﺇﻝﹶﻰ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻋﺜﹾﻤ‪‬ﺎ ‪‬‬
‫ل ﺠ‪‬ﺎ ‪‬ﺀ ‪‬‬
‫ﺴ ‪‬ﻤﺭ‪ ‬ﹶﺓ ﻗﹶﺎ َ‬
‫ﻥ ‪‬‬
‫ﻥ ﺒ‪ِ ‬‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝ ‪‬ﺭﺤ‪ ‬ﻤ ِ‬
‫ﻓ ‪‬ﻌﻥ‪ ‬‬
‫ﻥ‬
‫ﺨ ‪‬ﺭ ِﻤﻥ‪ِ ‬ﻜﺘﹶﺎﺒِﻰ ﻓِﻰ ﹸﻜ ‪‬ﻤ ِﻪ ﺤِـﻴ ‪‬‬
‫ﻀ ٍﻊ ﺁ ﹶ‬
‫ﻥ ﻓِﻰ ‪‬ﻤﻭ‪ِ ‬‬
‫ﻥ ﻭ‪‬ﺍ ِﻗ ٍﻊ ‪‬ﻭﻜﹶﺎ ‪‬‬
‫ﻥ ﺒ‪ ‬‬
‫ﺴ‪‬‬‫ﺤ‪‬‬
‫ل ﺍﻝﹾ ‪‬‬
‫ﻑ ﺩِﻴﻨﹶﺎ ٍﺭ ‪ -‬ﻗﹶﺎ َ‬
‫ِﺒ َﺄﻝﹾ ِ‬
‫ﻰ ‪-‬ﺼـﻠﻰ ﺍﷲ‬
‫ﺕ ﺍﻝﱠﻨﺒِـ ‪‬‬
‫ﻥ ﹶﻓ ‪‬ﺭَﺃﻴ‪ ‬ﹸ‬
‫ﻋﺒ‪ ‬ﺩ ﺍﻝ ‪‬ﺭﺤ‪ ‬ﻤ ِ‬
‫ل ‪‬‬
‫ﺤﺠ‪ِ ‬ﺭ ِﻩ‪ .‬ﻗﹶﺎ َ‬
‫ﺵ ﺍﻝﹾ ‪‬ﻌﺴ‪ ‬ﺭ ِﺓ ﹶﻓ ﹶﻨ ﹶﺜ ‪‬ﺭﻫ‪‬ﺎ ﻓِﻰ ِ‬
‫ﺠﻴ‪ ‬ﹶ‬
‫ﺠ ‪‬ﻬ ‪‬ﺯ ‪‬‬
‫‪‬‬
‫ل ‪‬ﺒﻌ‪ ‬ﺩ ﺍﻝﹾ ‪‬ﻴﻭ‪ِ ‬ﻡ «‪.‬ﺃﺨﺭﺠﻪ‬
‫ﻋ ِﻤ َ‬
‫ﻥ ﻤ‪‬ﺎ ‪‬‬
‫ﻋﺜﹾﻤ‪‬ﺎ ‪‬‬
‫ﻀ ‪‬ﺭ ‪‬‬
‫ل » ﻤ‪‬ﺎ ‪‬‬
‫ﺤﺠ‪ِ ‬ﺭ ِﻩ ‪‬ﻭ ‪‬ﻴﻘﹸﻭ ُ‬
‫ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻴ ﹶﻘﱢﻠ ‪‬ﺒﻬ‪‬ﺎ ﻓِﻰ ِ‬
‫ﺍﻝﺘﺭﻤﺫﻱ ﺒﺭﻗﻡ)‪ (٤٠٦٦‬ﻭﻫﻭ ﺼﺤﻴﺢ‬
‫ﺙ‬
‫ﺤ ﱡ‬
‫ﻰ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻭ ‪‬ﻫ ‪‬ﻭ ‪‬ﻴ ‪‬‬
‫ﺕ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﺸ ِﻬﺩ‪ ‬ﹸ‬
‫ل ﹶ‬
‫ﺏ ﻗﹶﺎ َ‬
‫ﺨﺒ‪‬ﺎ ٍ‬
‫ﻥ ﹶ‬
‫ﻥ ﺒ‪ِ ‬‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝ ‪‬ﺭﺤ‪ ‬ﻤ ِ‬ ‫ﻭ ‪‬‬
‫ﻋﻥ‪ ‬‬
‫ﻰ ﻤِﺎﺌَـ ﹸﺔ ‪‬ﺒﻌِﻴـ ٍﺭ‬
‫ﻋﻠﹶـ ‪‬‬
‫ل ﺍﻝﻠﱠـ ِﻪ ‪‬‬
‫ل ‪‬ﻴﺎ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﻥ ﹶﻓﻘﹶﺎ َ‬
‫ﻋﻔﱠﺎ ‪‬‬
‫ﻥ ‪‬‬
‫ﻥ ﺒ‪ ‬‬
‫ﻋﺜﹾﻤ‪‬ﺎ ‪‬‬
‫ﺵ ﺍﻝﹾ ‪‬ﻌﺴ‪ ‬ﺭﺓِ ﹶﻓﻘﹶﺎ ‪‬ﻡ ‪‬‬
‫ﺠﻴ‪ِ ‬‬
‫ﻋﻠﹶﻰ ‪‬‬
‫‪‬‬
‫ل ﻴ‪‬ﺎ‬
‫ﻥ ﹶﻓﻘﹶﺎ َ‬
‫ﻋﻔﱠﺎ ‪‬‬
‫ﻥ ‪‬‬
‫ﻥ ﺒ‪ ‬‬
‫ﻋﺜﹾﻤ‪‬ﺎ ‪‬‬
‫ﺵ ﻓﹶﻘﹶﺎ ‪‬ﻡ ‪‬‬
‫ﺠﻴ‪ِ ‬‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ‪‬‬
‫ﺽ ‪‬‬
‫ﺤ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ‪ .‬ﹸﺜ ‪‬ﻡ ‪‬‬
‫ﺴﺒِﻴ ِ‬
‫ﺴﻬ‪‬ﺎ ‪‬ﻭَﺃﻗﹾﺘﹶﺎ ِﺒﻬ‪‬ﺎ ﻓِﻰ ‪‬‬
‫ﻼِ‬‫ِﺒ َﺄﺤ‪ ‬ﹶ‬
‫ﺵ‬
‫ﻋﻠﹶﻰ ﺍﻝﹾﺠ‪‬ـﻴ‪ِ ‬‬
‫ﺽ ‪‬‬
‫ﺤ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ‪ .‬ﹸﺜ ‪‬ﻡ ‪‬‬
‫ﺴﺒِﻴ ِ‬
‫ﺴﻬ‪‬ﺎ ‪‬ﻭَﺃﻗﹾﺘﹶﺎ ِﺒﻬ‪‬ﺎ ﻓِﻰ ‪‬‬
‫ﻼِ‬‫ﻰ ﻤِﺎ َﺌﺘﹶﺎ ‪‬ﺒﻌِﻴ ٍﺭ ِﺒﺄَﺤ‪ ‬ﹶ‬
‫ﻋﹶﻠ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﺴﻬ‪‬ﺎ ‪‬ﻭَﺃﻗﹾﺘﹶﺎ ِﺒﻬ‪‬ـﺎ‬
‫ﻼِ‬‫ﻼﹸﺜﻤِﺎ َﺌ ِﺔ ﺒ‪‬ﻌِﻴ ٍﺭ ِﺒ َﺄﺤ‪ ‬ﹶ‬
‫ﻰ ﹶﺜ ﹶ‬
‫ﻋﹶﻠ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ِﻝﱠﻠ ِﻪ ‪‬‬
‫ل ﻴ‪‬ﺎ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﻥ ﹶﻓﻘﹶﺎ َ‬
‫ﻋﻔﱠﺎ ‪‬‬
‫ﻥ ‪‬‬
‫ﻥ ﺒ‪ ‬‬
‫ﻋﺜﹾﻤ‪‬ﺎ ‪‬‬
‫ﹶﻓﻘﹶﺎ ‪‬ﻡ ‪‬‬
‫ﻥ ﺍﻝﹾ ِﻤﻨﹾ ‪‬ﺒ ِﺭ ‪‬ﻭ ‪‬ﻫ ‪‬ﻭ‬
‫ﻋِ‬‫ل ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻴﻨﹾ ِﺯ ُ‬
‫ﺕ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ل ﺍﻝﱠﻠ ِﻪ‪ .‬ﹶﻓ َﺄﻨﹶﺎ ‪‬ﺭَﺃﻴ‪ ‬ﹸ‬
‫ﺴﺒِﻴ ِ‬
‫ﻓِﻰ ‪‬‬
‫ل ‪‬ﺒﻌ‪ ‬ﺩ ‪‬ﻫ ِﺫ ِﻩ «‪.‬ﺃﺨﺭﺠﻪ‬
‫ﻋ ِﻤ َ‬
‫ﻥ ﻤ‪‬ﺎ ‪‬‬
‫ﻋﺜﹾﻤ‪‬ﺎ ‪‬‬
‫ﻋﻠﹶﻰ ‪‬‬
‫ل ‪‬ﺒﻌ‪ ‬ﺩ ‪‬ﻫ ِﺫ ِﻩ ﻤ‪‬ﺎ ‪‬‬
‫ﻋ ِﻤ َ‬
‫ﻥ ﻤ‪‬ﺎ ‪‬‬
‫ﻋﺜﹾﻤ‪‬ﺎ ‪‬‬
‫ﻋﻠﹶﻰ ‪‬‬
‫ل » ﻤ‪‬ﺎ ‪‬‬
‫‪‬ﻴﻘﹸﻭ ُ‬
‫ﺍﻝﺘﺭﻤﺫﻱ ﺒﺭﻗﻡ)‪(٤٠٦٥‬ﻭﺃﺤﻤﺩ ﺒﺭﻗﻡ)‪ (١٧١٧١‬ﻭﻓﻴﻬﺎ ﻀﻌﻑ‬

‫‪١٥٥‬‬
‫ﻭ ﻋﻥ ﺤﺫﻴﻔﺔ ‪ ،‬ﺃﻥ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺒﻌﺙ ﺇﻝﻰ ﻋﺜﻤﺎﻥ ﻴﺴﺘﻌﻴﻨﻪ ﻓﻲ ﻏـﺯﺍﺓ‬
‫ﻏﺯﺍﻫﺎ ﻓﺒﻌﺙ ﻋﺜﻤﺎﻥ ﺒﻌﺸﺭﺓ ﺁﻻﻑ ﻓﻭﻀﻌﺕ ﺒﻴﻥ ﻴﺩﻴﻪ ﻓﺠﻌل ﺍﻝﻨﺒﻲ ﺼـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺴﻠﻡ ﻴﻘﻠﺒﻬﺎ ﺒﻴﺩﻩ ﻭﻴﺩﻋﻭ ﻝﻪ ﻭﻴﻘﻭل ‪ » :‬ﻏﻔﺭ ﺍﷲ ﻝﻙ ﻴﺎ ﻋﺜﻤﺎﻥ ﻤﺎ ﺃﺴﺭﺭﺕ ﻭﻤﺎ ﺃﻋﻠﻨﺕ‬
‫ﻭﻤﺎ ﺃﺒﺩﻴﺕ ﻭﻤﺎ ﺃﺨﻔﻴﺕ ﻭﻤﺎ ﻫﻭ ﻜﺎﺌﻥ ﺇﻝﻰ ﻴﻭﻡ ﺍﻝﻘﻴﺎﻤﺔ ﻤﺎ ﻴﺒﺎﻝﻲ ﻋﺜﻤﺎﻥ ﻤﺎ ﻋﻤل ﺒﻌﺩﻫﺎ‬
‫« ﻓﻀﺎﺌل ﺍﻝﺨﻠﻔﺎﺀ ﺍﻝﺭﺍﺸﺩﻴﻥ ﻷﺒﻲ ﻨﻌﻴﻡ ﺒﺭﻗﻡ)‪ (٧٨‬ﻭﻫﻭ ﺤﺩﻴﺙ ﺤﺴﻥ‬
‫ل‬
‫ﻋﻬ‪ِ ‬ﺩ ‪‬ﺭﺴ‪‬ﻭ ِ‬
‫ﻋﻠﹶﻰ ‪‬‬
‫ﺸﻁﹾ ِﺭ ﻤ‪‬ﺎِﻝ ِﻪ ‪‬‬
‫ﻑ ِﺒ ﹶ‬
‫ﻋﻭ‪ٍ ‬‬
‫ﻥ ﺒﻥ ‪‬‬
‫ﻋﺒ‪ ‬ﺩ ﺍﻝ ‪‬ﺭﺤ‪ ‬ﻤ ِ‬
‫ﻕ ‪‬‬
‫ﺼ ‪‬ﺩ ﹶ‬
‫ل ‪ :‬ﹶﺘ ‪‬‬
‫ﻱ ‪ ،‬ﻗﹶﺎ َ‬
‫ﻥ ﺍﻝ ‪‬ﺯﻫ‪ِ ‬ﺭ ‪‬‬
‫ﻋِ‬‫‪ ،‬‬
‫ﻕ‬
‫ﺼ ‪‬ﺩ ﹶ‬
‫ﻑ ‪ ،‬ﺜﹸـ ‪‬ﻡ ﺘﹶـ ‪‬‬
‫ﻥ َﺃﻝﹾـ ﹰ‬
‫ﻕ ِﺒ َﺄﺭ‪ ‬ﺒﻌِﻴ ‪‬‬
‫ﺼ ‪‬ﺩ ﹶ‬
‫ﻑ ‪ ،‬ﹸﺜ ‪‬ﻡ ﹶﺘ ‪‬‬
‫ﺴﱠﻠ ‪‬ﻡ َﺃﺭ‪ ‬ﺒ ‪‬ﻌ ﹶﺔ ﺁﻻ ٍ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﻋﻠﹶـﻰ‬
‫ل ‪‬‬
‫ﺤ ‪‬ﻤ َ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪ ،‬ﹸﺜ ‪‬ﻡ ‪‬‬
‫ﺴﺒِﻴ ِ‬
‫ﺱ ﻓِﻲ ‪‬‬
‫ﺴﻤِﺎ َﺌ ِﺔ ﹶﻓ ‪‬ﺭ ٍ‬
‫ﺨﻤ‪ِ ‬‬
‫ﻋﻠﹶﻰ ﹶ‬
‫ل ‪‬‬
‫ﺤ ‪‬ﻤ َ‬
‫ﻑ ﺩِﻴﻨﹶﺎ ٍﺭ ‪ ،‬ﹸﺜ ‪‬ﻡ ‪‬‬
‫ﻥ َﺃﻝﹾ ﹶ‬
‫ِﺒ َﺄﺭ‪ ‬ﺒﻌِﻴ ‪‬‬
‫ﻥ ﺍﻝﱢﺘﺠ‪‬ـﺎ ‪‬ﺭ ِﺓ ‪.‬ﺃﺤﺭﺠـﻪ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪ ،‬ﻭﻜﹶﺎﻥ‪ ‬ﻋ‪‬ﺎ ‪‬ﻤ ﹸﺔ ﻤ‪‬ﺎِﻝ ِﻪ ﻤِـ ‪‬‬
‫ﺴﺒِﻴ ِ‬
‫ﺤﹶﻠ ٍﺔ ﻓِﻲ ‪‬‬
‫ﺴﻤِﺎ َﺌ ِﺔ ﺭ‪‬ﺍ ِ‬
‫ﺨﻤ‪ِ ‬‬
‫ﻑ ‪‬ﻭ ﹶ‬
‫َﺃﻝﹾ ٍ‬
‫ﺍﻝﻁﺒﺭﺍﻨﻲ ﺒﺭﻗﻡ)‪ (٢٦٨‬ﻭﻫﻭ ﺼﺤﻴﺢ ﻤﺭﺴل‬
‫ل‬
‫ﺏ ‪ -‬ﺭﻀﻰ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻴﻘﹸﻭ ُ‬
‫ﺨﻁﱠﺎ ِ‬
‫ﻥ ﺍﻝﹾ ﹶ‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ ﺒ‪ ‬‬
‫ﺕ ‪‬‬
‫ﺴ ِﻤﻌ‪ ‬ﹸ‬
‫ل ‪‬‬
‫ﻋﻥ‪َ ‬ﺃ ِﺒﻴ ِﻪ ﻗﹶﺎ َ‬
‫ﻥ َﺃﺴ‪‬ﹶﻠ ‪‬ﻡ ‪‬‬
‫ﻋﻥ‪ ‬ﺯﻴ‪ِ ‬ﺩ ﺒ‪ِ ‬‬
‫ﻭ‪‬‬
‫ﻋﻨﹾـﺩِﻯ‬
‫ﻻ ِ‬
‫ﻙ ﻤ‪‬ﺎ ﹰ‬
‫ﻕ ﹶﺫِﻝ ‪‬‬
‫ﻕ ﹶﻓﻭ‪‬ﺍ ﹶﻓ ﹶ‬
‫ﺼ ‪‬ﺩ ﹶ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻴﻭ‪‬ﻤ‪‬ﺎ َﺃﻥ‪ ‬ﹶﻨ ﹶﺘ ‪‬‬
‫َﺃ ‪‬ﻤ ‪‬ﺭﻨﹶﺎ ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ل ﺍﻝﻠﱠـ ِﻪ ‪-‬‬
‫ل ‪‬ﺭﺴ‪‬ـﻭ ُ‬
‫ﻑ ‪‬ﻤﺎﻝِﻰ ﹶﻓﻘﹶﺎ َ‬
‫ﺕ ِﺒ ِﻨﺼ‪ِ ‬‬
‫ﺠﺌْ ﹸ‬
‫ﺴ ‪‬ﺒﻘﹾﹸﺘ ‪‬ﻪ ‪‬ﻴﻭ‪‬ﻤ‪‬ﺎ ﹶﻓ ِ‬
‫ﻕ َﺃﺒ‪‬ﺎ ‪‬ﺒﻜﹾ ٍﺭ ِﺇﻥ‪ ‬‬
‫ﺕ ﺍﻝﹾ ‪‬ﻴﻭ‪ ‬ﻡ َﺃﺴ‪ِ ‬ﺒ ﹸ‬
‫ﹶﻓ ﹸﻘﻠﹾ ﹸ‬
‫ﺕ ِﻤﺜﹾﹶﻠ ‪‬ﻪ‪.‬‬
‫ﻙ «‪ .‬ﹸﻗﻠﹾ ﹸ‬
‫ﻷﻫ‪ِ‬ﻠ ‪‬‬
‫ﺕ َ‬
‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ » -‬ﻤ‪‬ﺎ َﺃﺒ‪ ‬ﹶﻘﻴ‪ ‬ﹶ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ‬
‫ل ﹶﻝ ‪‬ﻪ ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ﻋﻨﹾ ‪‬ﺩ ‪‬ﻩ ﹶﻓﻘﹶﺎ َ‬
‫ل ‪‬ﻭَﺃﺘﹶﻰ َﺃﺒ‪‬ﻭ ‪‬ﺒﻜﹾ ٍﺭ ‪ -‬ﺭﻀﻰ ﺍﷲ ﻋﻨﻪ ‪ِ -‬ﺒ ﹸﻜلﱢ ﻤ‪‬ﺎ ِ‬
‫ﻗﹶﺎ َ‬
‫ﻙ ِﺇﻝﹶﻰ‬
‫ﻻ ُﺃﺴ‪‬ﺎ ِﺒ ﹸﻘ ‪‬‬
‫ﺕ ﹶ‬
‫ﺕ ﹶﻝ ‪‬ﻬ ‪‬ﻡ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺴ‪‬ﻭﹶﻝ ‪‬ﻪ‪ .‬ﹸﻗﻠﹾ ﹸ‬
‫ل َﺃﺒ‪ ‬ﹶﻘﻴ‪ ‬ﹸ‬
‫ﻙ «‪ .‬ﻗﹶﺎ َ‬
‫ﻷﻫ‪ِ‬ﻠ ‪‬‬
‫ﺕ َ‬
‫ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ » -‬ﻤ‪‬ﺎ َﺃﺒ‪ ‬ﹶﻘﻴ‪ ‬ﹶ‬
‫ﺸﻰ‪ٍ ‬ﺀ َﺃ ‪‬ﺒﺩ‪‬ﺍ‪.‬ﺃﺨﺭﺠﻪ ﺃﺒﻭ ﺩﺍﻭﺩ ﺒﺭﻗﻡ)‪ (١٦٨٠‬ﻭﺍﻝﺘﺭﻤﺫﻱ ﺒﺭﻗﻡ)‪ (٤٠٣٨‬ﻭﻫﻭ ﺼﺤﻴﺢ‬
‫ﹶ‬
‫ﻭﺠﺎﺀ ﺍﻝﻌﺒﺎﺱ ﺒﻤﺎل ﻜﺜﻴﺭ‪ ،‬ﻭﺠﺎﺀ ﻁﻠﺤﺔ ﻭﺴﻌﺩ ﺒﻥ ﻋﺒﺎﺩﺓ ﻭﻤﺤﻤﺩ ﺒﻥ ﻤـﺴﻠﻤﺔ‪ ،‬ﻜﻠﻬـﻡ‬
‫ﺠﺎﺀﻭﺍ ﺒﻤﺎل‪ ،‬ﻭﺠﺎﺀ ﻋﺎﺼﻡ ﺒﻥ ﻋﺩﻱ ﺒﺘﺴﻌﻴﻥ ‪‬ﻭﺴ‪‬ﻘﹰﺎ ﻤـﻥ ﺍﻝﺘﻤـﺭ‪ ،‬ﻭﺘﺘـﺎﺒﻊ ﺍﻝﻨـﺎﺱ‬
‫ﺒﺼﺩﻗﺎﺘﻬﻡ ﻗﻠﻴﻠﻬﺎ ﻭﻜﺜﻴﺭﻫﺎ‪ ،‬ﺤﺘﻰ ﻜﺎﻥ ﻤﻨﻬﻡ ﻤﻥ ﺃﻨﻔﻕ ‪‬ﻤﺩ‪‬ﺍ ﺃﻭ ﻤﺩﻴﻥ ﻝﻡ ﻴﻜـﻥ ﻴـﺴﺘﻁﻴﻊ‬
‫ﻏﻴﺭﻫﺎ‪ ،‬ﻭﺒﻌﺜﺕ ﺍﻝﻨﺴﺎﺀ ﻤﺎ ﻗﺩﺭﻥ ﻋﻠﻴﻪ ﻤـﻥ ﻤ‪‬ـﺴ‪‬ﻙ ﻭﻤﻌﺎﻀـﺩ ﻭﺨﻼﺨـل ﻭﻗﹸـﺭ‪‬ﻁ‬
‫‪١٤٣‬‬
‫ﻭﺨﻭﺍﺘﻡ‪.‬‬
‫ﻥ‬
‫ﻥ ﻤِـ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻤﻁﱠـ ‪‬ﻭﻋِﻴ ‪‬‬
‫ﻥ ‪‬ﻴﻠﹾ ِﻤﺯ‪‬ﻭ ‪‬‬
‫ﻭﻝﻡ ﻴﻤﺴﻙ ﺃﺤﺩ ﻴﺩﻩ‪ ،‬ﻭﻝﻡ ﻴﺒﺨل ﺒﻤﺎﻝﻪ ﺇﻻ ﺍﻝﻤﻨﺎﻓﻘﻭﻥ‪} :‬ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻥ ِﻤﻨﹾ ‪‬ﻬﻡ‪] {‬ﺍﻝﺘﻭﺒﺔ‪.[٧٩ :‬‬
‫ﺨﺭ‪‬ﻭ ‪‬‬
‫ﺠﻬ‪ ‬ﺩ ‪‬ﻫﻡ‪ ‬ﹶﻓ ‪‬ﻴﺴ‪ ‬ﹶ‬
‫ﻻ ‪‬‬
‫ﻥ ِﺇ ﱠ‬
‫ﺠﺩ‪‬ﻭ ‪‬‬
‫ﻻ ‪‬ﻴ ِ‬
‫ﻥ ﹶ‬
‫ﺕ ﻭ‪‬ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺼ ‪‬ﺩﻗﹶﺎ ِ‬
‫ﻥ ﻓِﻲ ﺍﻝ ‪‬‬
‫ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬

‫‪١٤٣‬‬
‫‪ -‬ﺍﻨﻅﺭ ﻜﺘﺎﺏ ﺤﻴﺎﺓ ﺍﻝﺼﺤﺎﺒﺔ ﺒﺎﺏ ﺍﻹﻨﻔﺎﻕ ﻓﻲ ﺴﺒﻴل ﺍﷲ‬

‫‪١٥٦‬‬
‫ﻭﻓﻲ ﻏﺯﻭﺓ ﺍﻷﺤﺯﺍﺏ ﻝﻤﺎ ﺃﺭﺍﺩ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺃﻥ ﻴﺼﺎﻝـﺢ ﻋ‪‬ﻴﻴﻨﹶـﺔ ﺒـﻥ‬
‫ﺤﺼﻥ ﻭﺍﻝﺤﺎﺭﺙ ﺒﻥ ﻋﻭﻑ ﺭﺌﻴﺴﻲ ﻏﻁﻔﺎﻥ ﻋﻠﻰ ﺜﻠﺙ ﺜﻤﺎﺭ ﺍﻝﻤﺩﻴﻨﺔ‪ ،‬ﺤﺘﻰ ﻴﻨـﺼﺭﻓﺎ‬
‫ﺒﻘﻭﻤﻬﻤﺎ‪ ،‬ﻭﻴﺨﻠﻭ ﺍﻝﻤﺴﻠﻤﻭﻥ ﻹﻝﺤﺎﻕ ﺍﻝﻬﺯﻴﻤﺔ ﺍﻝﺴﺎﺤﻘﺔ ﺍﻝﻌﺎﺠﻠﺔ ﺒﻘﺭﻴﺵ ﺍﻝﺘﻲ ﺍﺨﺘﺒـﺭﻭﺍ‬
‫ﻤﺩﻯ ﻗﻭﺘﻬﺎ ﻭﺒﺄﺴﻬﺎ ﻤﺭﺍﺭﺍﹰ‪ ،‬ﻭﺠﺭﺕ ﺍﻝﻤﺭﺍﻭﺩﺓ ﻋﻠﻰ ﺫﻝﻙ‪ ،‬ﻓﺎﺴﺘﺸﺎﺭ ﺍﻝﺴﻌﺩﻴﻥ ﻓﻲ ﺫﻝﻙ‪،‬‬
‫ﻓﻘﺎﻻ‪ :‬ﻴﺎ ﺭﺴﻭل ﺍﷲ‪ ،‬ﺇﻥ ﻜﺎﻥ ﺍﷲ ﺃﻤﺭﻙ ﺒﻬﺫﺍ ﻓﺴﻤﻌ ﹰﺎ ﻭﻁﺎﻋﺔ‪ ،‬ﻭﺇﻥ ﻜﺎﻥ ﺸﻲﺀ ﺘﺼﻨﻌﻪ‬
‫ﻝﻨﺎ ﻓﻼ ﺤﺎﺠﺔ ﻝﻨﺎ ﻓﻴﻪ‪ ،‬ﻝﻘﺩ ﻜﻨﺎ ﻨﺤﻥ ﻭﻫﺅﻻﺀ ﺍﻝﻘﻭﻡ ﻋﻠﻰ ﺍﻝﺸﺭﻙ ﺒﺎﷲ ﻭﻋﺒﺎﺩﺓ ﺍﻷﻭﺜـﺎﻥ‪،‬‬
‫ﻭﻫﻡ ﻻ ﻴﻁﻤﻌﻭﻥ ﺃﻥ ﻴﺄﻜﻠﻭﺍ ﻤﻨﻬﺎ ﺜﻤﺭﺓ ﺇﻻ ِﻗﺭ‪‬ﻱ ﺃﻭ ﺒﻴﻌﺎﹰ‪ ،‬ﻓﺤﻴﻥ ﺃﻜﺭﻤﻨﺎ ﺍﷲ ﺒﺎﻹﺴـﻼﻡ‬
‫ﺏ ﺭﺃﻴﻬﻤـﺎ‬
‫ﺼ ‪‬ﻭ ‪‬‬
‫ﻭﻫﺩﺍﻨﺎ ﻝﻪ ﻭﺃﻋﺯﻨﺎ ﺒﻙ ﻨﻌﻁﻴﻬﻡ ﺃﻤﻭﺍﻝﻨﺎ ؟ ﻭﺍﷲ ﻻ ﻨﻌﻁﻴﻬﻡ ﺇﻻ ﺍﻝﺴﻴﻑ‪ ،‬ﹶﻓ ‪‬‬
‫ﻭﻗﺎل‪" :‬ﺇﻨﻤﺎ ﻫﻭ ﺸﻲﺀ ﺃﺼﻨﻌﻪ ﻝﻜﻡ ﻝﻤﺎ ﺭﺃﻴﺕ ﺍﻝﻌﺭﺏ ﻗﺩ ﺭﻤﺘﻜﻡ ﻋﻥ ﻗﻭﺱ ﻭﺍﺤﺩﺓ"‪.‬‬
‫ﻓﻘﺩ ﺃﺭﺍﺩ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺃﻥ ﻴﺴﺘﺨﺩﻡ ﺃﻤﻭﺍل ﺍﻝﻨﺎﺱ ﻓﻲ ﻤـﺼﺎﻝﺢ ﺍﻝﺠﻬـﺎﺩ‬
‫ﻭﺘﺤﻘﻴﻕ ﻤﺭﺍﻤﻪ ﻭﺇﻥ ﻝﻡ ﻴﻘﻊ ﺫﻝﻙ ﻓﻲ ﺘﻠﻙ ﺍﻝﻐﺯﻭﺓ ﻭﻝﻜﻥ ﻫ ‪‬ﻡ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‬
‫ﺒﻤﺜﺎﺒﺔ ﺍﻝﻔﻌل ﻭﺍﻝﺘﺸﺭﻴﻊ‪.‬‬
‫ﺠﻤ‪‬ﺎﻋ‪‬ـ ِﺔ‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ‪‬‬
‫ﻁﻨﹾﻁِﻴ ِﻨ‪‬ﻴ ﹶﺔ ‪‬ﻭ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻤﺩِﻴ ﹶﻨ ِﺔ ﹸﻨﺭِﻴ ‪‬ﺩ ﺍﻝﹾ ﹸﻘﺴ‪ ‬ﹶ‬
‫ﻏ ‪‬ﺯﻭ‪‬ﻨﹶﺎ ِﻤ ‪‬‬
‫ل‪ :‬ﹶ‬
‫ﻥ ﻗﹶﺎ َ‬
‫ﻋﻤ‪‬ﺭ‪‬ﺍ ‪‬‬
‫ﻓ ‪‬ﻌﻥ‪َ ‬ﺃﺴ‪‬ﹶﻠ ‪‬ﻡ َﺃﺒِﻰ ِ‬
‫ﺠلٌ‬
‫ل ‪‬ﺭ ‪‬‬
‫ﺤ ‪‬ﻤ َ‬
‫ﻁ ﺍﻝﹾ ‪‬ﻤﺩِﻴ ﹶﻨ ِﺔ ﹶﻓ ‪‬‬
‫ﻅﻬ‪‬ﻭ ِﺭ ِﻫﻡ‪ِ ‬ﺒﺤ‪‬ﺎ ِﺌ ِ‬
‫ﺼﻘﹸﻭ ﹸ‬
‫ﻥ ﺍﻝﹾ ‪‬ﻭﻝِﻴ ِﺩ ﻭ‪‬ﺍﻝﺭ‪‬ﻭ ‪‬ﻡ ‪‬ﻤﻠﹾ ِ‬
‫ﻥ ﺨﹶﺎِﻝ ِﺩ ﺒ‪ِ ‬‬
‫ﻥ ﺒ‪ ‬‬
‫ﻋﺒ‪ ‬ﺩ ﺍﻝ ‪‬ﺭﺤ‪ ‬ﻤ ِ‬
‫‪‬‬
‫ل َﺃﺒ‪‬ـﻭ‬
‫ﻻ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻴﻠﹾﻘِﻰ ِﺒ ‪‬ﻴ ‪‬ﺩﻴ‪ِ ‬ﻪ ِﺇﻝﹶﻰ ﺍﻝﱠﺘﻬ‪‬ﹸﻠ ﹶﻜ ِﺔ‪ .‬ﹶﻓﻘﹶـﺎ َ‬
‫ﻻ ِﺇﹶﻝ ‪‬ﻪ ِﺇ ﱠ‬
‫ﺱ ‪ :‬ﻤﻪ‪ ‬ﻤﻪ‪ ‬ﹶ‬
‫ل ﺍﻝﻨﱠﺎ ‪‬‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ‪‬ﻌ ‪‬ﺩ ‪‬ﻭ ﹶﻓﻘﹶﺎ َ‬
‫‪‬‬
‫ﻼ ‪‬ﻡ‬
‫ﻹﺴ‪ ‬ﹶ‬
‫ﺼﺭ‪ ‬ﺍﻝﱠﻠ ‪‬ﻪ ﹶﻨ ِﺒ‪‬ﻴ ‪‬ﻪ ‪‬ﻭَﺃﻅﹾ ‪‬ﻬ ‪‬ﺭ ﺍ ِ‬
‫ﻷﻨﹾﺼ‪‬ﺎ ِﺭ ﹶﻝﻤ‪‬ﺎ ﹶﻨ ‪‬‬
‫ﺸ ‪‬ﺭ ﺍ َ‬
‫ﺏ ‪ِ :‬ﺇﱠﻨﻤ‪‬ﺎ ﹶﻨ ‪‬ﺯﹶﻝﺕﹾ ﻫ‪ِ ‬ﺫ ِﻩ ﺍﻵ ‪‬ﻴ ﹸﺔ ﻓِﻴﻨﹶﺎ ‪‬ﻤﻌ‪ ‬ﹶ‬
‫َﺃﻴ‪‬ﻭ ‪‬‬
‫ﻻ‬
‫ل ﺍﻝﻠﱠـ ِﻪ ‪‬ﻭ ﹶ‬
‫ل ﺍﻝﱠﻠ ‪‬ﻪ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ) ‪‬ﻭَﺃﻨﹾ ِﻔﻘﹸﻭﺍ ﻓِﻰ ﺴ‪‬ـﺒِﻴ ِ‬
‫ﺤﻬ‪‬ﺎ ﹶﻓ َﺄﻨﹾ ‪‬ﺯ َ‬
‫ﹸﻗﻠﹾﻨﹶﺎ ‪ :‬ﻫﹸﻠ ‪‬ﻡ ﹸﻨﻘِﻴﻡ‪ ‬ﻓِﻰ َﺃﻤ‪‬ﻭ‪‬ﺍِﻝﻨﹶﺎ ‪‬ﻭﹸﻨﺼ‪ِ‬ﻠ ‪‬‬
‫ﺤﻬ‪‬ﺎ‬
‫ﻷﻴ‪‬ﺩِﻯ ِﺇﻝﹶﻰ ﺍﻝﱠﺘﻬ‪‬ﹸﻠ ﹶﻜ ِﺔ ﺃَﻥ‪ ‬ﹸﻨﻘِﻴ ‪‬ﻡ ﻓِﻰ َﺃﻤ‪‬ﻭ‪‬ﺍِﻝﻨﹶﺎ ‪‬ﻭﹸﻨﺼ‪ِ‬ﻠ ‪‬‬
‫ﻹﻝﹾﻘﹶﺎ ‪‬ﺀ ﺒِﺎ َ‬
‫ﹸﺘﻠﹾﻘﹸﻭﺍ ِﺒ َﺄﻴ‪‬ﺩِﻴ ﹸﻜﻡ‪ِ ‬ﺇﻝﹶﻰ ﺍﻝﱠﺘﻬ‪‬ﹸﻠ ﹶﻜ ِﺔ( ﻓﹶﺎ ِ‬
‫ﺠﻬ‪‬ﺎ ‪‬ﺩ‪.‬‬
‫ﻉ ﺍﻝﹾ ِ‬
‫‪‬ﻭ ﹶﻨ ‪‬ﺩ ‪‬‬
‫ﻥ‬
‫ﺤﺘﱠـﻰ ‪‬ﺩﻓِـ ‪‬‬
‫ل ﺍﻝﻠﱠـ ِﻪ ‪‬‬
‫ﺏ ‪‬ﻴﺠ‪‬ﺎﻫِـ ‪‬ﺩ ﻓِـﻰ ﺴ‪‬ـﺒِﻴ ِ‬
‫ﻥ ‪ :‬ﹶﻓﹶﻠﻡ‪ ‬ﻴ ‪‬ﺯلْ َﺃﺒ‪‬ـﻭ َﺃﻴ‪‬ـﻭ ‪‬‬
‫ﻋﻤ‪‬ﺭ‪‬ﺍ ‪‬‬
‫ل َﺃﺒ‪‬ﻭ ِ‬
‫ﻗﹶﺎ َ‬
‫ﻁﻨﹾﻁِﻴ ِﻨ‪‬ﻴ ِﺔ‪.‬ﺃﺨﺭﺠﻪ ﺃﺒﻭ ﺩﺍﻭﺩ ﺒﺭﻗﻡ)‪ (٢٥١٤‬ﻭﻫﻭ ﺼﺤﻴﺢ "‪.‬‬
‫ﺒِﺎﻝﹾ ﹸﻘﺴ‪ ‬ﹶ‬
‫ﺏ ‪‬ﺭﻤ‪‬ـﻰ‬
‫ل ﺍﻝﹾﻌ‪‬ـ ‪‬ﺭ ِ‬
‫ﻷ ‪‬ﻭ ُ‬
‫ل ِﺇﻨﱢﻰ َ‬
‫ﺴﻌ‪‬ﺩ‪‬ﺍ ‪ -‬ﺭﻀﻰ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻴﻘﹸﻭ ُ‬
‫ﺕ ‪‬‬
‫ﺴ ِﻤﻌ‪ ‬ﹸ‬
‫ل ‪‬‬
‫ﺱ ﻗﹶﺎ َ‬
‫ﻋﻥ‪ ‬ﹶﻗﻴ‪ٍ ‬‬
‫ﻭ‪‬‬
‫ﻁﻌ‪‬ﺎﻡ‪‬‬
‫ﻰ ‪ -‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ -‬ﻭﻤ‪‬ﺎ ﹶﻝﻨﹶﺎ ﹶ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪ ،‬ﻭ ﹸﻜﻨﱠﺎ ﹶﻨﻐﹾﺯ‪‬ﻭ ‪‬ﻤ ‪‬ﻊ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﺴﺒِﻴ ِ‬
‫ﺴﻬ‪ٍ ‬ﻡ ﻓِﻰ ‪‬‬
‫ِﺒ ‪‬‬
‫ﺨﻠﹾﻁﹲ ‪ ،‬ﹸﺜ ‪‬ﻡ‬
‫ﻀ ‪‬ﻊ ﺍﻝﹾ ‪‬ﺒﻌِﻴ ‪‬ﺭ َﺃ ِﻭ ﺍﻝﺸﱠﺎ ﹸﺓ ‪ ،‬ﻤ‪‬ﺎ ﹶﻝ ‪‬ﻪ ِ‬
‫ﻀ ‪‬ﻊ ﹶﻜﻤ‪‬ﺎ ‪‬ﻴ ‪‬‬
‫ﺤ ‪‬ﺩﻨﹶﺎ ﹶﻝ ‪‬ﻴ ‪‬‬
‫ﻥ َﺃ ‪‬‬
‫ﺤﺘﱠﻰ ِﺇ ‪‬‬
‫ﺠ ِﺭ ‪ ،‬‬
‫ﺸ‪‬‬
‫ﻕ ﺍﻝ ﱠ‬
‫ﻻ ‪‬ﻭ ‪‬ﺭ ﹸ‬
‫ِﺇ ﱠ‬
‫ﺸﻭ‪‬ﺍ‬
‫ﻋ ‪‬ﻤﻠِﻰ ‪ .‬ﻭﻜﹶﺎﻨﹸﻭﺍ ‪‬ﻭ ﹶ‬
‫ل ‪‬‬
‫ﻀﱠ‬
‫ﺕ ِﺇ ﹰﺫﺍ ‪‬ﻭ ‪‬‬
‫ﺨﺒ‪ ‬ﹸ‬
‫ﻼ ِﻡ ‪ ،‬ﹶﻝ ﹶﻘﺩ‪ِ ‬‬
‫ﻹﺴ‪ ‬ﹶ‬
‫ﻋﻠﹶﻰ ﺍ ِ‬
‫ﺴ ٍﺩ ﹸﺘ ‪‬ﻌ ‪‬ﺯ ‪‬ﺭﻨِﻰ ‪‬‬
‫ﺤﺕﹾ ‪‬ﺒﻨﹸﻭ َﺃ ‪‬‬
‫َﺃﺼ‪ ‬ﺒ ‪‬‬

‫‪١٥٧‬‬
‫ﻤـﺴﻠﻡ‬ ‫ﺼﻠﱢﻰ ‪.‬ﺃﺨﺭﺠﻪ ﺍﻝﺒﺨﺎﺭﻱ ﺒـﺭﻗﻡ)‪ (٣٧٢٨‬ﻭ‬
‫ﻥ ‪‬ﻴ ‪‬‬
‫ﺴ‪‬‬‫ﻻ ‪‬ﻴﺤ‪ِ ‬‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ ‪ ،‬ﻗﹶﺎﻝﹸﻭﺍ ﹶ‬
‫ِﺒ ِﻪ ِﺇﻝﹶﻰ ‪‬‬
‫ﺒﺭﻗﻡ)‪.(٧٦٢٣‬‬
‫ﻫﺫﺍ ﻫﻭ ﺠﻴل ﺍﻝﺼﺤﺎﺒﺔ ﺍﻝﺫﻱ ﺃﻗﺎﻡ ﺩﻭﻝﺔ ﺍﻹﺴﻼﻡ ﺍﻷﻭﻝﻰ ﻜﺎﻥ ﻴﻌﻤل ﻭﻴﺠﺎﻫﺩ ﻭﻴﺒﻨﻲ ﻭﻫﻭ‬
‫ﻓﻲ ﻀﻨﻙ ﻤﻥ ﺍﻝﻌﻴﺵ ﻭﻗﻠﺔ ﻤﻥ ﺍﻝﻤﺄﻜل ﻭﺍﻝﻤﺸﺭﺏ ﺤﺘﻰ ﺃﻥ ﺃﺤﺩﻫﻡ ﻴﺘﻐﻭﻁ ﻜﻤﺎ ﺘﺘﻐـﻭﻁ‬
‫ﺍﻝﺸﺎﺓ ﻤﻥ ﻗﺴﻭﺓ ﺍﻝﻌﻴﺵ‪ ،‬ﻭﻝﻡ ﻴﻜﻭﻨﻭﺍ ﻴﻘﻭﻝﻭﺍ ﻝﻠﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺩﻭﻝﺔ ﺍﻹﺴـﻼﻡ‬
‫ﺍﻝﺘﻲ ﺃﻗﻤﺘﻬﺎ ﻻ ﺘﺅﻤﻥ ﻝﻨﺎ ﻋﻴﺸ ﹰﺎ ﺭﻏﻴﺩﹰﺍ ﻭﻻ ﺤﻴﺎﺓ ﻓﺎﺭﻫﺔ‪ ،‬ﻷﻥ ﺍﻝﻨﺒﻲ ﺼـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺴﻠﻡ ﻝﻡ ﻴﻌﺩﻫﻡ ﺒﻬﺫﺍ ﺍﻝﺭﻏﺩ ﻭﺍﻝﺭﻓﺎﻩ‪ ،‬ﻭﺇﻨﻤﺎ ﻭﻋﺩﻫﻡ ﺠﻨﺎﺕ ﻝﻬﻡ ﻓﻴﻬﺎ ﻨﻌﻴﻡ ﻤﻘـﻴﻡ‪ ،‬ﺃﻱ ﺃﻥ‬
‫ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻝﻡ ﻴﻜﻥ ﻴﻤﺘﻠﻙ ﺍﻝﻤﻭﺍﺭﺩ ﺍﻝﻤﺎﺩﻴﺔ ﺍﻝﺘﻲ ﻴﺤﻠﻡ ﺒﻬـﺎ ﺍﻝـﺒﻌﺽ‬
‫ﻭﻴﻅﻨﻬﺎ ﺁﺨﺭﻭﻥ ﻋﻠﻰ ﺃﻨﻬﺎ ﻤﻥ ﻝﻭﺍﺯﻡ ﻗﻴﺎﻡ ﺩﻭﻝﺔ ﺍﻹﺴﻼﻡ ﻭﺸﺭﻁﻬﺎ ﺍﻷﺴﺎﺱ‪ ،‬ﻓﺄﻴﻥ ﻫـﺫﺍ‬
‫ﻭﻨﺒﻲ ﺩﻭﻝﺔ ﺍﻹﺴﻼﻡ ﺍﻷﻭﻝﻰ ﻻ ﻴﺠﺩ ﻤﺎ ﻴﻁﻌﻡ ﺒﻪ ﺠﻨﻭﺩﻩ ﻭﻴﺴﺩ ﺭﻤﻘﻬﻡ ﻭﻫﻡ ﻴﺨﻭﻀـﻭﻥ‬
‫ﺍﻝﺤﺭﻭﺏ ﻭﻴﻨﺎﻀﻠﻭﻥ ﺍﻷﻋﺩﺍﺀ‪ ،‬ﺃﻜﺎﻨﺕ ﺩﻭﻝﺔ ﺍﻹﺴﻼﻡ ﺍﻷﻭﻝﻰ ﻓﺎﻗـﺩﺓ ﺍﻷﻫﻠﻴـﺔ ﺒـﺴﺒﺏ‬
‫ﻀﻌﻑ ﻤﻭﺍﺭﺩﻫﺎ ﻭﻗﻠﺔ ﺤﻴﻠﺘﻬﺎ ﺍﻝﻤﺎﺩﻴﺔ ﻴﺎ ﺘﺭﻯ؟!‬
‫ﻤﻥ ﺍﻝﺼﻭﺭ ﺍﻝﻼﻤﻌﺔ ﻓﻲ ﺘﺎﺭﻴﺦ ﻫﺫﺍ ﺍﻝ ‪‬ﺩﻴ‪‬ﻥ ﻭﺍﻝﺘﻲ ﺘﺴﻁﺭ ﺃﻴﺎﻡ ﺩﻭﻝﺔ ﺍﻹﺴـﻼﻡ ﺍﻷﻭﻝـﻰ‬
‫ﺒﻌﻨﺎﺌﻬﺎ ﻭﺸﺩﺘﻬﺎ‪ ،‬ﻋﻨﺩﻤﺎ ﻜﺎﻥ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻴﺤﻔﺭ ﺍﻝﺨﻨﺩﻕ ﻭﻗﺩ ﺠﻬﺩ‬
‫ﻥ‬
‫ﺕ ﺠ‪‬ـﺎ ِﺒ ‪‬ﺭ ﺒ‪‬ـ ‪‬‬
‫ﺴ ِﻤﻌ‪ ‬ﹸ‬
‫ل ‪‬‬
‫ﻥ ﻤِﻴﻨﹶﺎ ‪‬ﺀ ﻗﹶﺎ َ‬
‫ﺴﻌِﻴ ‪‬ﺩ ﺒ‪ِ ‬‬
‫ﻫﻭ ﻭﺼﺤﺎﺒﺘﻪ ﻤﻥ ﺸﺩﺓ ﺍﻝﺠﻭﻉ ﻭﺍﻝﺘﻌﺏ‪ ،‬ﻓﻌﻥ ‪‬‬
‫ﺨﻤ‪‬ـﺼ‪‬ﺎ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﹶ‬
‫ﺕ ِﺒ ‪‬ﺭﺴ‪‬ﻭ ِ‬
‫ﻕ ‪‬ﺭَﺃﻴ‪ ‬ﹸ‬
‫ﺨﻨﹾ ‪‬ﺩ ﹸ‬
‫ﺤﻔِ ‪‬ﺭ ﺍﻝﹾ ﹶ‬
‫ل ﹶﻝﻤ‪‬ﺎ ‪‬‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ‪‬ﻴﻘﹸﻭ ُ‬
‫‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼـﻠﻰ ﺍﷲ‬
‫ﺕ ِﺒ ‪‬ﺭﺴ‪‬ﻭ ِ‬
‫ﺸﻰ‪‬ﺀ‪ ‬ﹶﻓ ِﺈﻨﱢﻰ ‪‬ﺭَﺃﻴ‪ ‬ﹸ‬
‫ﻋﻨﹾ ‪‬ﺩﻙِ ﹶ‬
‫ﺕ ﹶﻝﻬ‪‬ﺎ ‪‬ﻫلْ ِ‬
‫ﺕ ِﺇﻝﹶﻰ ﺍﻤ‪ ‬ﺭَﺃﺘِﻰ ﹶﻓ ﹸﻘﻠﹾ ﹸ‬
‫ﻓﹶﺎﻨﹾ ﹶﻜ ﹶﻔﺄْ ﹸ‬
‫ﺸﻌِﻴ ٍﺭ ‪‬ﻭﹶﻝﻨﹶـﺎ ‪‬ﺒ ‪‬ﻬﻴ‪‬ﻤ‪‬ـﺔﹲ‬
‫ﺠﺭ‪‬ﺍﺒ‪‬ﺎ ﻓِﻴ ِﻪ ﺼ‪‬ﺎﻉ‪ِ ‬ﻤﻥ‪ ‬ﹶ‬
‫ﺠﺕﹾ ﻝِﻰ ِ‬
‫ﺸﺩِﻴﺩ‪‬ﺍ‪ .‬ﹶﻓ َﺄﺨﹾ ‪‬ﺭ ‪‬‬
‫ﺨ ‪‬ﻤﺼ‪‬ﺎ ﹶ‬
‫ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﹶ‬
‫ﺕ‬
‫ﻏﺕﹾ ِﺇﻝﹶﻰ ﹶﻓﺭ‪‬ﺍﻏِﻰ ﹶﻓ ﹶﻘﻁﱠﻌ‪‬ﹸﺘﻬ‪‬ﺎ ﻓِﻰ ‪‬ﺒﺭ‪ ‬ﻤ ِﺘﻬ‪‬ﺎ ﹸﺜ ‪‬ﻡ ‪‬ﻭﱠﻝﻴ‪‬ـ ﹸ‬
‫ﺤ ﹶﻨﺕﹾ ﹶﻓ ﹶﻔ ‪‬ﺭ ﹶ‬
‫ﻁ‪‬‬
‫ل ‪ -‬ﹶﻓ ﹶﺫﺒ‪‬ﺤ‪‬ﹸﺘﻬ‪‬ﺎ ‪‬ﻭ ﹶ‬
‫ﺠﻥ‪ - ‬ﻗﹶﺎ َ‬
‫ﺩ‪‬ﺍ ِ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ‬
‫ﻀﺤ‪‬ﻨِﻰ ِﺒ ‪‬ﺭﺴ‪‬ﻭ ِ‬
‫ﻻ ﹶﺘﻔﹾ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﹶﻓﻘﹶﺎﹶﻝﺕﹾ ﹶ‬
‫ِﺇﻝﹶﻰ ‪‬ﺭﺴ‪‬ﻭ ِ‬
‫ل ﺍﻝﱠﻠ ِﻪ ِﺇﻨﱠﺎ ﹶﻗﺩ‪ ‬ﹶﺫ ‪‬ﺒﺤ‪‬ﻨﹶـﺎ‬
‫ﺕ ﻴ‪‬ﺎ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﺠﺌْﹸﺘ ‪‬ﻪ ﹶﻓﺴ‪‬ﺎ ‪‬ﺭﺭ‪‬ﹸﺘ ‪‬ﻪ ﹶﻓ ﹸﻘﻠﹾ ﹸ‬
‫ل ‪ -‬ﹶﻓ ِ‬
‫ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻭ ‪‬ﻤﻥ‪ ‬ﻤ ‪‬ﻌ ‪‬ﻪ ‪ -‬ﻗﹶﺎ َ‬
‫ﺡ‬
‫ﻙ‪ .‬ﻓﹶـﺼ‪‬ﺎ ‪‬‬
‫ﺕ ﻓِﻰ ﹶﻨ ﹶﻔ ٍﺭ ‪‬ﻤﻌ‪‬ـ ‪‬‬
‫ل َﺃﻨﹾ ﹶ‬
‫ﻋﻨﹾ ‪‬ﺩﻨﹶﺎ ﹶﻓ ﹶﺘﻌ‪‬ﺎ َ‬
‫ﻥ ِ‬
‫ﺸﻌِﻴ ٍﺭ ﻜﹶﺎ ‪‬‬
‫ﺤ ﹶﻨﺕﹾ ﺼ‪‬ﺎﻋ‪‬ﺎ ِﻤﻥ‪ ‬ﹶ‬
‫ﻁ‪‬‬
‫‪‬ﺒ ‪‬ﻬﻴ‪ ‬ﻤ ﹰﺔ ﹶﻝﻨﹶﺎ ‪‬ﻭ ﹶ‬
‫ﺼ ﹶﻨ ‪‬ﻊ ﹶﻝﻜﹸـﻡ‪‬‬
‫ﻥ ﺠ‪‬ﺎ ِﺒﺭ‪‬ﺍ ﹶﻗﺩ‪ ‬‬
‫ﻕ ِﺇ ‪‬‬
‫ﺨﻨﹾ ‪‬ﺩ ِ‬
‫ل ﺍﻝﹾ ﹶ‬
‫ل » ﻴ‪‬ﺎ َﺃﻫ‪َ ‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻭﻗﹶﺎ َ‬
‫‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ﻥ ‪‬ﺒﺭ‪ ‬ﻤ ﹶﺘ ﹸﻜﻡ‪‬‬
‫ﻻ ﹸﺘﻨﹾ ِﺯﹸﻝ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ » -‬ﹶ‬
‫ل ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ﻼ ِﺒ ﹸﻜﻡ‪ .« ‬ﻭﻗﹶﺎ َ‬
‫ﺤ‪‬ﻴ ‪‬ﻬ ﹶ‬
‫ﺴ‪‬ﻭﺭ‪‬ﺍ ﹶﻓ ‪‬‬
‫ل ﺍﻝﻠﱠـ ِﻪ ‪-‬ﺼـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﺕ ‪‬ﻭﺠ‪‬ﺎ ‪‬ﺀ ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ﺠﺌْ ﹸ‬
‫ﺤﺘﱠﻰ َﺃﺠِﻰ ‪‬ﺀ «‪ .‬ﹶﻓ ِ‬
‫ﻋﺠِﻴ ﹶﻨ ﹶﺘ ﹸﻜﻡ‪ ‬‬
‫ﻥ ‪‬‬
‫ﻻ ﹶﺘﺨﹾ ِﺒ ‪‬ﺯ ‪‬‬
‫‪‬ﻭ ﹶ‬
‫ﺕ ﻝِﻰ‪.‬‬
‫ﺕ ﺍﱠﻝﺫِﻯ ﹸﻗﻠﹾ ِ‬
‫ﺕ ﹶﻗﺩ‪ ‬ﹶﻓ ‪‬ﻌﻠﹾ ﹸ‬
‫ﻙ‪ .‬ﹶﻓ ﹸﻘﻠﹾ ﹸ‬
‫ﻙ ‪‬ﻭ ِﺒ ‪‬‬
‫ﺕ ﺍﻤ‪ ‬ﺭَﺃﺘِﻰ ﹶﻓﻘﹶﺎﹶﻝﺕﹾ ِﺒ ‪‬‬
‫ﺠﺌْ ﹸ‬
‫ﺤﺘﱠﻰ ِ‬
‫ﺱ ‪‬‬
‫ﻭﺴﻠﻡ‪ -‬ﻴﻘﹾ ‪‬ﺩ ‪‬ﻡ ﺍﻝﻨﱠﺎ ‪‬‬

‫‪١٥٨‬‬
‫ﻙ ﺜﹸـ ‪‬ﻡ‬
‫ﻕ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻭﺒ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫ﺼﹶ‬
‫ﻋ ‪‬ﻤ ‪‬ﺩ ِﺇﻝﹶﻰ ‪‬ﺒﺭ‪ ‬ﻤ ِﺘﻨﹶﺎ ﹶﻓ ‪‬ﺒ ‪‬‬
‫ﻙ ﹸﺜ ‪‬ﻡ ‪‬‬
‫ﻕ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻭﺒ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫ﺼﹶ‬
‫ﻋﺠِﻴ ﹶﻨ ﹶﺘﻨﹶﺎ ﹶﻓ ‪‬ﺒ ‪‬‬
‫ﺕ ﹶﻝ ‪‬ﻪ ‪‬‬
‫ﹶﻓ َﺄﺨﹾ ‪‬ﺭﺠ‪ ‬ﹸ‬
‫ﻻ ﹸﺘﻨﹾ ِﺯﻝﹸﻭﻫ‪‬ﺎ «‪ .‬ﻭﻫ‪‬ـﻡ‪َ ‬ﺃﻝﹾـﻑﹲ‬
‫ﻙ ﻭ‪‬ﺍﻗﹾ ‪‬ﺩﺤِﻰ ِﻤﻥ‪ ‬ﺒﺭ‪ ‬ﻤ ِﺘ ﹸﻜﻡ‪ ‬ﻭ ﹶ‬
‫ل » ﺍﺩ‪‬ﻋِﻰ ﺨﹶﺎ ِﺒ ‪‬ﺯ ﹰﺓ ﹶﻓﻠﹾ ﹶﺘﺨﹾ ِﺒﺯ‪ ‬ﻤ ‪‬ﻌ ِ‬
‫ﻗﹶﺎ َ‬
‫ﻋﺠِﻴ ﹶﻨ ﹶﺘﻨﹶـﺎ ‪-‬‬
‫ﻥ ‪‬‬
‫ﻰ ‪‬ﻭِﺇ ‪‬‬
‫ﻁ ﹶﻜﻤ‪‬ﺎ ِﻫ ‪‬‬
‫ﻥ ‪‬ﺒﺭ‪ ‬ﻤ ﹶﺘﻨﹶﺎ ﹶﻝ ﹶﺘ ِﻐ ﱡ‬
‫ﺤ ‪‬ﺭﻓﹸﻭﺍ ‪‬ﻭِﺇ ‪‬‬
‫ﺤﺘﱠﻰ ﹶﺘ ‪‬ﺭﻜﹸﻭ ‪‬ﻩ ﻭ‪‬ﺍﻨﹾ ‪‬‬
‫ﻷ ﹶﻜﻠﹸﻭﺍ ‪‬‬
‫ﺴ ‪‬ﻡ ﺒِﺎﻝﱠﻠ ِﻪ َ‬
‫ﹶﻓُﺄﻗﹾ ِ‬
‫ﻙ ‪ -‬ﹶﻝﹸﺘﺨﹾ ‪‬ﺒ ‪‬ﺯ ﹶﻜﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻭ‪.‬ﺃﺨﺭﺠﻪ ﻤﺴﻠﻡ ﺒﺭﻗﻡ)‪.(٤٥٣٦‬‬
‫ﻀﺤ‪‬ﺎ ‪‬‬
‫ل ﺍﻝ ‪‬‬
‫َﺃﻭ‪ ‬ﹶﻜﻤ‪‬ﺎ ﻗﹶﺎ َ‬
‫ل ﺍﻝﱠﻠ ِﻪ ﺼ‪‬ـﻠﱠﻰ ﺍﻝﻠﱠـ ‪‬ﻪ‬
‫ﺝ ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ﺨ ‪‬ﺭ ‪‬‬
‫ل‪ :‬ﹶ‬
‫ﺏ ‪‬ﻴﻘﹸﻭ ُ‬
‫ﺨﻁﱠﺎ ِ‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ ﺒﻥ ﺍﻝﹾ ﹶ‬
‫ﺴ ِﻤ ‪‬ﻊ ‪‬‬
‫ﻋﺒ‪‬ﺎﺱٍ‪َ ،‬ﺃﱠﻨ ‪‬ﻪ ‪‬‬
‫ﻥ ﺒﻥ ‪‬‬
‫ﻋِ‬‫ﻭ‪‬‬
‫ﻙ ﻫ‪‬ـ ِﺫ ِﻩ‬
‫ل ﻝﹶـ ‪‬ﻪ‪":‬ﻤ‪‬ـﺎ َﺃﺨﹾ ‪‬ﺭﺠ‪‬ـ ‪‬‬
‫ﺠﺩِ‪ ،‬ﹶﻓﻘﹶﺎ َ‬
‫ﺠ ‪‬ﺩ َﺃﺒ‪‬ﺎ ‪‬ﺒﻜﹾ ٍﺭ ﻓِﻲ ﺍﻝﹾ ‪‬ﻤﺴ‪ِ ‬‬
‫ﻅﻬ‪ِ ‬ﺭ ﹶﻓ ‪‬ﻭ ‪‬‬
‫ﻋﻨﹾ ‪‬ﺩ ﺍﻝ ﱡ‬
‫ﺴﱠﻠ ‪‬ﻡ ِ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫‪‬‬
‫ﺨﻁﱠـﺎﺏِ‪،‬‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ ﺒـﻥ ﺍﻝﹾ ﹶ‬
‫ل ﺍﻝﱠﻠﻪِ‪ ،‬ﻭﺠ‪‬ﺎ ‪‬ﺀ ‪‬‬
‫ﻙ ﻴ‪‬ﺎ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﺠ‪‬‬‫ﺠﻨِﻲ ﺍﱠﻝﺫِﻱ َﺃﺨﹾ ‪‬ﺭ ‪‬‬
‫ل‪َ :‬ﺃﺨﹾ ‪‬ﺭ ‪‬‬
‫ﻋﺔﹶ؟"‪ ،‬ﻗﹶﺎ َ‬
‫ﺍﻝﺴ‪‬ﺎ ‪‬‬
‫ﻋﻤ‪‬ـ ‪‬ﺭ‬
‫ﺠ ﹸﻜﻤ‪‬ـﺎ‪ ،‬ﹶﻓ ﹶﻘﻌ‪‬ـ ‪‬ﺩ ‪‬‬
‫ﺠﻨِﻲ ﺍﱠﻝﺫِﻱ َﺃﺨﹾ ‪‬ﺭ ‪‬‬
‫ل‪َ :‬ﺃﺨﹾ ‪‬ﺭ ‪‬‬
‫ﺠﻙ‪‬؟"‪ ،‬ﻗﹶﺎ َ‬
‫ﺨﻁﱠﺎﺏِ‪ ،‬ﻤ‪‬ﺎ َﺃﺨﹾ ‪‬ﺭ ‪‬‬
‫ل‪":‬ﻴ‪‬ﺎ ﺒﻥ ﺍﻝﹾ ﹶ‬
‫ﹶﻓﻘﹶﺎ َ‬
‫ﻥ ِﺇﻝﹶﻰ‬
‫ﻁِﻠﻘﹶﺎ ِ‬
‫ل‪":‬ﻓِﻴ ﹸﻜﻤ‪‬ﺎ ِﻤﻥ‪ ‬ﹸﻗ ‪‬ﻭ ٍﺓ ﹶﺘﻨﹾ ﹶ‬
‫ﺤ ‪‬ﺩﹸﺜ ‪‬ﻬﻤ‪‬ﺎ‪ ،‬ﹸﺜ ‪‬ﻡ ﻗﹶﺎ َ‬
‫ﺴﱠﻠ ‪‬ﻡ ‪‬ﻴ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ﻋ‪‬ﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ل ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ﺠ ‪‬ﻌ َ‬
‫ﹶﻓ ‪‬‬
‫ل‬
‫ل‪ ":‬ﻤﺭ‪‬ﻭﺍ ﺒﻨﺎ ِﺇﻝﹶـﻰ ‪‬ﻤﻨﹾـ ِﺯ ِ‬
‫ﺸﺭ‪‬ﺍﺒ‪‬ﺎ ‪‬ﻭﻁِﻼﺀ‪‬؟"‪ ،‬ﹸﻗﻠﹾﻨﹶﺎ‪ :‬ﹶﻨ ‪‬ﻌﻡ‪ ،‬ﻗﹶﺎ َ‬
‫ﻁﻌ‪‬ﺎﻤ‪‬ﺎ ‪‬ﻭ ﹶ‬
‫ﻥ ﹶ‬
‫ل ﹶﻓﹸﺘﺼِﻴﺒ‪‬ﺎ ِ‬
‫‪‬ﻫﺫﹶﺍ ﺍﻝﱠﻨﺨﹾ ِ‬
‫ﻥ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭﺴ‪‬ـﱠﻠﻡ‪ ،‬ﺒ‪‬ـﻴ‪ ‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﻱ"‪ ،‬ﹶﻓ ﹶﺘ ﹶﻘ ‪‬ﺩ ‪‬ﻡ ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ﻷﻨﹾﺼ‪‬ﺎ ِﺭ ‪‬‬
‫ﻥﺍَ‬
‫َﺃﺒِﻲ ﺍﻝﹾ ‪‬ﻬﻴ‪ ‬ﹶﺜ ِﻡ ﺒﻥ ﺍﻝﱠﺘﻴ‪‬ﻬ‪‬ﺎ ِ‬
‫ﺏ ﹶﺘﺴ‪ ‬ﻤ ‪‬ﻊ ﺴ‪‬ﻼ ‪‬ﻤ ‪‬ﻪ ﹸﺘ ِﺭﻴـ ‪‬ﺩ‬
‫ﺙ ‪‬ﻤﺭ‪‬ﺍﺕٍ‪ ،‬ﻭُﺃ ‪‬ﻡ ﺍﻝﹾ ‪‬ﻬﻴ‪ ‬ﹶﺜ ِﻡ ِﻤﻥ‪ ‬ﻭﺭ‪‬ﺍ ِﺀ ﺍﻝﹾﺒ‪‬ﺎ ِ‬
‫ﻥ ﺜﹶﻼ ﹶ‬
‫ﺴﱠﻠﻡ‪ ،‬ﻭ‪‬ﺍﺴ‪ ‬ﹶﺘﺄْ ﹶﺫ ‪‬‬
‫َﺃﻴ‪‬ﺩِﻴﻨﹶﺎ‪ ،‬ﹶﻓ ‪‬‬
‫ﻑ‬
‫ﺼ ِﺭ ﹶ‬
‫ﻥ ﺍﻝﺴ‪‬ﻼﻡِ‪ ،‬ﹶﻓﹶﻠﻤ‪‬ـﺎ َﺃﺭ‪‬ﺍ ‪‬ﺩ َﺃﻥ‪ ‬ﻴﻨﹾـ ‪‬‬
‫ﺴﱠﻠﻡ‪ِ ،‬ﻤ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫َﺃﻥ‪ ‬ﻴﺯِﻴ ‪‬ﺩﻫ‪‬ﺎ ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ﺕ ﺘﹶـﺴ‪‬ﻠِﻴ ‪‬ﻤﻙ‪،‬‬
‫ل ﺍﻝﻠﱠﻪِ‪ ،‬ﹶﻗﺩ‪ ‬ﻭ‪‬ﺍﻝﱠﻠ ِﻪ ﺴ‪‬ـ ِﻤﻌ‪ ‬ﹸ‬
‫ﺨﻠﹾ ﹶﻔ ‪‬ﻬﻡ‪ ،‬ﹶﻓﻘﹶﺎﹶﻝﺕﹾ‪ :‬ﻴ‪‬ﺎ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﺠﺕﹾ ُﺃ ‪‬ﻡ ﺍﻝﹾ ‪‬ﻬﻴ‪ ‬ﹶﺜ ِﻡ ﹶﺘﺴ‪‬ﻌ‪‬ﻰ ﹶ‬
‫ﺨ ‪‬ﺭ ‪‬‬
‫ﹶ‬
‫ﻋﹶﻠﻴ‪‬ـ ِﻪ‬
‫ل ﺍﻝﻠﱠـ ِﻪ ﺼ‪‬ـﻠﱠﻰ ﺍﻝﻠﱠـ ‪‬ﻪ ‪‬‬
‫ل ﹶﻝﻬ‪‬ـﺎ ‪‬ﺭﺴ‪‬ـﻭ ُ‬
‫ﺕ َﺃﻥ‪ ‬ﹶﺘﺯِﻴ ‪‬ﺩﻨﹶﺎ ِﻤﻥ‪ ‬ﺴ‪‬ﻼ ِﻤﻙ‪ ،‬ﻗﹶﺎ َ‬
‫‪‬ﻭﹶﻝ ِﻜﻨﱢﻲ َﺃ ‪‬ﺭﺩ‪ ‬ﹸ‬
‫ﺏ‬
‫ل ﺍﻝﱠﻠﻪِ‪ ،‬ﻫ ‪‬ﻭ ﹶﻗﺭِﻴـﺏ‪ ،‬ﹶﺫﻫ‪‬ـ ‪‬‬
‫ﻥ َﺃﺒ‪‬ﻭ ﺍﻝﹾ ‪‬ﻬﻴ‪ ‬ﹶﺜﻡِ؟"‪ ،‬ﹶﻓﻘﹶﺎﹶﻝﺕﹾ‪ :‬ﻴ‪‬ﺎ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ل‪َ":‬ﺃﻴ‪ ‬‬
‫ﺨﻴ‪‬ﺭ‪‬ﺍ"‪ ،‬ﹸﺜ ‪‬ﻡ ﻗﹶﺎ َ‬
‫ﺴﱠﻠﻡ‪ "،‬ﹶ‬
‫‪‬ﻭ ‪‬‬
‫ﺴﻁﹰﺎ‬
‫ﻁﺕﹾ ﹶﻝ ‪‬ﻬﻡ‪ ‬ﺒ‪‬ـ ‪‬‬
‫ﺴﹶ‬
‫ﻋ ﹶﺔ ِﺇﻥ‪ ‬ﺸﹶﺎ ‪‬ﺀ ﺍﻝﱠﻠﻪ‪ ،‬ﹶﻓ ‪‬ﺒ ‪‬‬
‫ﺨﻠﹸﻭﺍ‪ ،‬ﹶﻓ ِﺈﱠﻨ ‪‬ﻪ ‪‬ﻴﺄْﺘِﻲ ﺍﻝﺴ‪‬ﺎ ‪‬‬
‫ﻥ ﺍﻝﹾﻤ‪‬ﺎﺀِ‪ ،‬ﺍﺩ‪ ‬ﹸ‬
‫‪‬ﻴﺴ‪ ‬ﹶﺘﻌ‪ِ ‬ﺫﺏ‪ ‬ﹶﻝﻨﹶﺎ ِﻤ ‪‬‬
‫ﻋﻠﹶـﻰ ﹶﻨﺨﹾﻠﹶـ ٍﺔ‬
‫ﺼ ِﻌ ‪‬ﺩ ‪‬‬
‫ﻋﻴ‪‬ﻨﹶﺎ ‪‬ﻩ ِﺒ ِﻬﻡ‪ ،‬ﻭ ‪‬‬
‫ﺡ ِﺒ ِﻬﻡ‪ ‬ﻭ ﹶﻗ ‪‬ﺭﺕﹾ ‪‬‬
‫ﺠ ‪‬ﺭﺓِ‪ ،‬ﻭﺠ‪‬ﺎ ‪‬ﺀ َﺃﺒ‪‬ﻭ ﺍﻝﹾ ‪‬ﻬﻴ‪ ‬ﹶﺜﻡِ‪ ،‬ﹶﻓ ﹶﻔ ِﺭ ‪‬‬
‫ﺸ‪‬‬
‫ﺕ ﺍﻝ ﱠ‬
‫ﹶﺘﺤ‪ ‬ﹶ‬
‫ﺴﺏ‪ ‬ﻴ‪‬ﺎ َﺃﺒ‪‬ﺎ ﺍﻝﹾ ‪‬ﻬﻴ‪ ‬ﹶﺜ ِﻡ"‪،‬‬
‫ﺴﱠﻠ ‪‬ﻡ‪":‬ﺍﺤ‪ ‬ﹶﺘ ِ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ل ﹶﻝ ‪‬ﻪ ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ﺼ ‪‬ﺭ ‪‬ﻡ ﹶﻝ ‪‬ﻬﻡ‪َ ‬ﺃﻋ‪‬ﺫﹶﺍﻗﹰﺎ‪ ،‬ﹶﻓﻘﹶﺎ َ‬
‫ﹶﻓ ‪‬‬
‫ﻁ ِﺒ ِﻪ ‪‬ﻭ ِﻤﻥ‪ ‬ﹶﺘﺫﹾﻨﹸﻭ ِﺒﻪِ‪ ،‬ﺜﹸـ ‪‬ﻡ َﺃﺘﹶـﺎ ‪‬ﻫﻡ‪ِ ‬ﺒﻤ‪‬ـﺎ ٍﺀ‬
‫ﻥ ِﻤﻥ‪ ‬ﺒﺴ‪ِ ‬ﺭ ِﻩ ‪‬ﻭ ِﻤﻥ‪ ‬ﺭ ﹶ‬
‫ل ﺍﻝﱠﻠﻪِ‪ ،‬ﺘﹶﺄْ ﹸﻜﻠﹸﻭ ‪‬‬
‫ل‪ :‬ﻴ‪‬ﺎ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﹶﻓﻘﹶﺎ َ‬
‫ﻋﻨﹾـ ‪‬ﻪ"‪،‬‬
‫ﻥ ‪‬‬
‫ﻥ ﺍﻝﱠﻨﻌِﻴ ِﻡ ﺍﱠﻝﺫِﻱ ﹸﺘﺴ‪َ ‬ﺄﻝﹸﻭ ‪‬‬
‫ﺴﱠﻠ ‪‬ﻡ‪ ":‬ﻫﺫﹶﺍ ِﻤ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ل ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ﺸ ِﺭﺒ‪‬ﻭﺍ‪ ،‬ﹶﻓﻘﹶﺎ َ‬
‫ﹶﻓ ﹶ‬
‫ﻙ‬
‫ﻋﹶﻠﻴ‪‬ـ ِﻪ ‪‬ﻭﺴ‪‬ـﱠﻠ ‪‬ﻡ‪ِ":‬ﺇﻴ‪‬ـﺎ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ل ﺍﻝﻠﱠ ِﻪ ‪‬‬
‫ل ﹶﻝ ‪‬ﻪ ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ﺢ ﹶﻝ ‪‬ﻬﻡ‪ ‬ﺸﹶﺎﺓﹰ‪ ،‬ﹶﻓﻘﹶﺎ َ‬
‫ﹶﻓﻘﹶﺎ ‪‬ﻡ َﺃﺒ‪‬ﻭ ﺍﻝﹾ ‪‬ﻬﻴ‪ ‬ﹶﺜﻡِ ﹶﻝ ‪‬ﻴﺫﹾ ‪‬ﺒ ‪‬‬
‫ﻋﹶﻠﻴ‪‬ـ ِﻪ‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﻀ ‪‬ﻊ ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ﻥ ‪‬ﻭ ﹶﺘﺨﹾﺒِ ‪‬ﺯ ﹶﻝ ‪‬ﻬﻡ‪ ،‬ﻭ ‪‬ﻭ ‪‬‬
‫ﺠ‪‬‬‫ﻥ"‪ ،‬ﻭﻗﹶﺎ ‪‬ﻤﺕﹾ ُﺃ ‪‬ﻡ ﺍﻝﹾ ‪‬ﻬﻴ‪ ‬ﹶﺜ ِﻡ ﹶﺘﻌ‪ِ ‬‬
‫ﻭ‪‬ﺍﻝﱠﻠﺒ‪‬ﻭ ‪‬‬
‫ﻙ‬
‫ﺴ ‪‬ﻬﻡ‪ِ ‬ﻝﻠﹾﻘﹶﺎ ِﺌﹶﻠ ِﺔ ﹶﻓُﺄﻴ‪ ‬ﹸﻘﻅﹸﻭﺍ ‪‬ﻭ ﹶﻗﺩ‪ُ ‬ﺃﺩ‪ِ ‬ﺭ ‪‬‬
‫ﻋﻨﹾ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﺭﺀ‪‬ﻭ ‪‬‬
‫ﻲ ﺍﻝﱠﻠ ‪‬ﻪ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ‪‬‬
‫ﻀ‪‬‬
‫ﻋ ‪‬ﻤﺭ‪ ‬ﺭ ِ‬
‫ﺴﱠﻠﻡ‪ ،‬ﻭَﺃﺒ‪‬ﻭ ‪‬ﺒﻜﹾﺭٍ‪ ،‬ﻭ ‪‬‬
‫‪‬ﻭ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬﻡ‪َ ‬ﺃﺒ‪‬ـﻭ ﺍﻝﹾ ‪‬ﻬﻴ‪‬ـ ﹶﺜ ِﻡ ‪‬ﺒ ِﻘﻴ‪‬ـ ﹶﺔ‬
‫ﺸ ِﺒﻌ‪‬ﻭﺍ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ‪‬‬
‫ﻥ َﺃﻴ‪‬ﺩِﻴ ِﻬﻡ‪ ،‬ﹶﻓ َﺄ ﹶﻜﻠﹸﻭﺍ ‪‬ﻭ ﹶ‬
‫ﻀ ‪‬ﻊ ﺍﻝﻁﱠﻌ‪‬ﺎ ‪‬ﻡ ‪‬ﺒﻴ‪ ‬‬
‫ﻁﻌ‪‬ﺎ ‪‬ﻤ ‪‬ﻬﻡ‪ ،‬ﹶﻓ ‪‬ﻭ ِ‬
‫ﹶ‬

‫‪١٥٩‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭﺴ‪‬ـﱠﻠ ‪‬ﻡ‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬﻡ‪ ‬ﺭﺴ‪‬ﻭ ُ‬
‫ﺴﱠﻠ ‪‬ﻡ ‪‬‬
‫ﻁ ِﺒ ِﻪ ‪‬ﻭ ﹶﺘﺫﹾﻨﹸﻭ ِﺒﻪِ‪ ،‬ﹶﻓ ‪‬‬
‫ﻷﻋ‪‬ﺫﹶﺍﻕِ‪ ،‬ﹶﻓ َﺄ ﹶﻜﻠﹸﻭﺍ ِﻤﻥ‪ ‬ﺭ ﹶ‬
‫ﺍَ‬
‫ﺨﻴ‪ٍ ‬ﺭ (‪.‬ﺃﺨﺭﺩﻩ ﺍﻝﻁﺒﺭﺍﻨﻲ ﺒﺭﻗﻡ) ‪ ١٥٩٠٨‬ﻭ‪ (١٥٩٠٩‬ﻭﻫﻭ ﺼﺤﻴﺢ‬
‫‪‬ﻭ ‪‬ﺩﻋ‪‬ﺎ ﹶﻝ ‪‬ﻬﻡ‪ِ ‬ﺒ ﹶ‬
‫=================‬

‫‪١٦٠‬‬
‫‪ _٦‬ﺴﻴﻘﺎل‪ :‬ﻗﺩ ﺴﻠﻤﻨﺎ ﻝﻜﻡ ﺒﻤﺸﺭﻭﻋﻴﺔ ﺍﻝﻤﻁﻠﺏ ﺍﻝﺫﻱ ﺭﻤﺘﻤﻭﻩ‪ ،‬ﻭﺍﻝﻀﺭﻭﺭﺓ ﺍﻝﻜﺎﻤﻨـﺔ‬
‫ﻭﺭﺍﺀ ﻤﺎ ﺃﻋﻠﻨﺘﻤﻭﻩ‪ ،‬ﻭﻝﻜﻥ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﺸﺘﺭﻁ ﺍﻝﻔﻘﻬﺎﺀ ﺸﺭﻭﻁ ﹰﺎ ﻝﻭﻻﺓ ﺃﻤﺭﻫـﺎ‪،‬‬
‫ﻭﺼﻔﺎﺘ ﹰﺎ ﻷﻫﻠﻴﺔ ﻗﺎﺩﺘﻬﺎ‪ ،‬ﻓﻬل ﺍﺴﺘﻜﻤﻠﺘﻡ ﺘﻠﻙ ﺍﻝﺸﺭﻭﻁ ﻭﺍﻷﻭﺼﺎﻑ ﺍﻝﺘـﻲ ﺘـﺴﺘﻠﺯﻤﻬﺎ‬
‫ﺍﻝﺩﻭﻝﺔ ﻤﻥ ﻜﻤﺎل ﺍﻷﻫﻠﻴﺔ ﻭﺭﺴﻭﺥ ﺍﻝﺼﻔﺎﺕ؟‬
‫ﻭﻨﻘﻭل‪:‬‬
‫ﻻ ﻨﺨﺘﻠﻑ ﻤﻌﻜﻡ ﺤﻭل ﺍﻝﺸﺭﻭﻁ ﻭ ﺍﻝﺼﻔﺎﺕ ﺍﻝﻤﻨﺼﻭﺹ ﻋﻠﻴﻪ ﻤﻥ ﻗﺒل ﺃﻫـل ﺍﻝﻌﻠـﻡ‬
‫ﻭﺍﻝﻔﻘﻪ‪ ،‬ﻭﻝﻜﻥ ﺤﺩﻴﺜﻨﺎ ﻴﺩﻭﺭ ﻋﻥ ﺍﻝﻤﻤﻜﻥ ﻓﻲ ﺍﻝﺯﻤﻥ ﺍﻝﻤﻤﻜﻥ‪ ،‬ﻭﺍﻝﻭﺍﻗﻊ ﺍﻝﺫﻱ ﻨﻌﻴﺸﻪ ﻓـﻲ‬
‫ﺴﺎﺤﺎﺕ ﺍﻝﺠﻬﺎﺩ ﺼﻨﻊ ﻀﻤﻥ ﺘﻘﻠﺒﺎﺘﻪ ﻭﻤﺨﺎﻀﻪ ﻁﺎﺌﻔﺔ ﻗﻭﻴﺔ ﺘﺠﺎﻫﺩ ﻋﻥ ﺩﻴﻨﻬﺎ ﻭﺘﻌﻤـل‬
‫ﻝﻨﺼﺭﺘﻪ ﺒﻜل ﺴﺒﻴل‪ ،‬ﻭﻜﺎﻥ ﻤﻥ ﺍﻝﻨﻌﻡ ﺍﻝﺘﻲ ﺍﺨﺘﺹ ﺍﷲ ﺒﻬﺎ ﻫﺫﻩ ﺍﻝﻁﺎﺌﻔﺔ ﻭﻻﺩﺓ ﻗﻴـﺎﺩﺍﺕ‬
‫ﺠﻬﺎﺩﻴﺔ ﻤﻥ ﺭﺤﻡ ﺍﻝﺴﺎﺤﺎﺕ ﻭﺒﻁﻭﻥ ﺍﻝﻤﻌﺎﺭﻙ‪ ،‬ﺘﺄﻫﻠﺕ ﺒﻤـﺎ ﻴﻨﺎﺴـﺏ ﻤـﻥ ﺍﻝﺨﺒـﺭﺍﺕ‬
‫ﺍﻝﻭﺍﻗﻌﻴﺔ ﻭﺍﻝﻤﻴﺩﺍﻨﻴﺔ‪ ،‬ﻤﻊ ﻤﺎ ﻻ ﺒﺩ ﻤﻨﻪ ﻤﻥ ﺴﻴﺎﺴﺔ ﺍﻝﺸﺭﻉ ﻭﺃﺤﻜﺎﻤﻪ ﺍﻝﻀﺭﻭﺭﻴﺔ ﻓﻲ ﻓﻘﻪ‬
‫ﺍﻝﺤﺭﻜﺔ ﻭﺍﻝﺴﻴﺎﺴﺔ ﻭﺍﻝﺠﻬﺎﺩ‪ ،‬ﻤﻊ ﺩﺭﺒﺔ ﻤﻴﺩﺍﻨﻴﺔ ﻋﻠﻰ ﺃﺴﻠﻭﺒﻴﺎﺕ ﻤﺘﻤﺭﺴـﺔ ﻓـﻲ ﺍﻹﺩﺍﺭﺓ‬
‫ﺍﻝﻤﺭﻨﺔ ﺍﻝﺨﻔﻴﻔﺔ ﺍﻝﻅل‪ ،‬ﻭﺒﺎﻝﺠﻤﻠﺔ ﻓﻤﺎ ﺤﺼﻠﺘﻪ ﺍﻝﻁﺎﺌﻔﺔ ﺍﻝﻤﺠﺎﻫﺩﺓ ﻓﻲ ﻫﺫﺍ ﺍﻝﻤﻀﻤﺎﺭ ﻫـﻭ‬
‫ﻤﻥ ﺒﺎﺏ ﺍﻝﻤﻤﻜﻥ ﺍﻝﺫﻱ ﻻ ﻴﺘﺠﺎﻭﺯ ﺤﺩﻭﺩ ﺍﻝﻁﺎﻗﺎﺕ ﻭﺍﻝﻘﺩﺭﺍﺕ ﺍﻝﻤﻭﺠﻭﺩﺓ ﻓﻲ ﺍﻝـﺴﺎﺤﺎﺕ‬
‫ﻭﻫﻭ ﻤﻥ ﺃﻓﻀل ﺍﻝﻤﻭﺠﻭﺩ ﻓﻴﻤﺎ ﻨﺩﻴﻥ ﺍﷲ ﺒﻪ‪ ،‬ﻤﻥ ﺍﻝﻤﺸﻬﻭﺩ ﻝﻬﻡ ﺒﺎﻝﻔـﻀل ﻭﺍﻝـﺼﻼﺡ‬
‫ﻭﺍﻝﺤﻨﻜﺔ ﻭﺍﻝﻨﺠﺎﺡ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻼ ﻴﻜﻠﻑ ﺍﷲ ﻨﻔﺴ ﹰﺎ ﺇﻻ ﻭﺴﻌﻬﺎ‪ ،‬ﻭﻋﻨﺩ ﺘﻌﺫﺭ ﺸﺭﻭﻁ ﺍﻝﻜﻤـﺎل‬
‫ﻓﻲ ﺒﺎﺏ ﻤﻥ ﺃﺒﻭﺍﺏ ﺍﻝ ‪‬ﺩﻴ‪‬ﻥ ﺍﻝﻤﺭﻋﻴﺔ ﺒﻘﻭﺍﻋﺩ ﺍﻝﻤﺼﺎﻝﺢ ﺍﻝﺸﺭﻋﻴﺔ‪ ،‬ﻓﺈﻥ ﺍﻝﺸﺭﻴﻌﺔ ﺘﺭﺸـﺩ‬
‫ﺇﻝﻰ ﺍﻷﻤﺜل ﻓﺎﻷﻤﺜل ﻓﻲ ﺒﺎﺒﻪ‪ ،‬ﻭﻻ ﺘﺘﺭﻙ ﺍﻝﻔﺭﻭﺽ ﻭﺍﻝﻭﺍﺠﺒﺎﺕ ﺍﻝﺸﺭﻋﻴﺔ ﻤﺨـﻼﺓ ﻤـﻥ‬
‫ﻗﺎﺌﻡ ﺒﻬﺎ ﺒﺤﺴﺏ ﺍﻝﻤﺴﺘﻁﺎﻉ‪ ،‬ﻭﺫﻝﻙ ﺤﺴﺏ ﻤﺎ ﺘﻨﺹ ﻋﻠﻴﻪ ﺍﻝﻘﺎﻋﺩﺓ ﺍﻝﻔﻘﻬﻴﺔ "ﻻ ﺘﻜﻠﻴﻑ ﺇﻻ‬
‫ﺒﺎﻝﻤﺴﺘﻁﺎﻉ"‪ ،‬ﻭﻝﻌل ﺍﻝﻔﻜﺭﺓ ﺘﺼﺒﺢ ﺃﻜﺜﺭ ﺇﻀﺎﺀﺓ ﺒﻬﺫﻩ ﺍﻝﺠﻤﻠﺔ ﺍﻝﺒﻠﻴﻐﺔ ﺍﻝﻤﻭﻓﻴﺔ ﻤﻥ ﻜـﻼﻡ‬
‫ﺸﻴﺦ ﺍﻹﺴﻼﻡ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﺭﺤﻤﻪ ﺍﷲ ﻓﻲ ﺍﻝﻔﺘﺎﻭﻯ ‪:١٤٤‬‬
‫ﻥ ﻓِـﻲ‬
‫ﺢ ﺍﻝﹾ ‪‬ﻤﻭ‪‬ﺠ‪‬ﻭ ِﺩ ‪‬ﻭﻗﹶـﺩ‪ ‬ﻝﹶـﺎ ‪‬ﻴﻜﹸـﻭ ‪‬‬
‫ل ﺇﻝﱠﺎ َﺃﺼ‪‬ﹶﻠ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ َﺃﻥ‪ ‬ﻴﺴ‪ ‬ﹶﺘﻌ‪ِ ‬ﻤ َ‬
‫ﺱ ‪‬‬
‫ﻑ ‪‬ﻫﺫﹶﺍ ﹶﻓﹶﻠﻴ‪ ‬‬
‫ﻋ ِﺭ ﹶ‬
‫" ﺇﺫﹶﺍ ‪‬‬
‫ﺏ ِﺒﺤ‪‬ـﺴ‪ِ ‬ﺒ ِﻪ‬
‫ﺼ ٍ‬
‫ل ‪‬ﻤﻨﹾـ ِ‬
‫ل ﻓِﻲ ﹸﻜ ﱢ‬
‫ل ﻓﹶﺎﻝﹾ َﺄﻤ‪ ‬ﹶﺜ َ‬
‫ﻙ ﺍﻝﹾ ِﻭﻝﹶﺎ ‪‬ﻴ ِﺔ ﹶﻓ ‪‬ﻴﺨﹾﺘﹶﺎ ‪‬ﺭ ﺍﻝﹾ َﺄﻤ‪ ‬ﹶﺜ َ‬
‫ﺢ ﻝِ ِﺘﻠﹾ ‪‬‬
‫‪‬ﻤﻭ‪‬ﺠ‪‬ﻭ ِﺩ ِﻩ ‪‬ﻤﻥ‪ ‬ﻫ ‪‬ﻭ َﺃﺼ‪‬ﹶﻠ ‪‬‬
‫ﺏ‬
‫ﺤ ﱢﻘﻬ‪‬ﺎ ﹶﻓ ﹶﻘﺩ‪َ ‬ﺃﺩ‪‬ﻯ ﺍﻝﹾ َﺄﻤ‪‬ﺎ ﹶﻨ ﹶﺔ ‪‬ﻭﻗﹶﺎ ‪‬ﻡ ﺒِﺎﻝﹾﻭ‪‬ﺍﺠِـ ِ‬
‫ﺨ ﹶﺫ ‪‬ﻩ ِﻝﻠﹾ ِﻭﻝﹶﺎ ‪‬ﻴ ِﺔ ِﺒ ‪‬‬
‫ﻙ ‪‬ﺒﻌ‪ ‬ﺩ ﺍﻝِﺎﺠ‪ِ ‬ﺘﻬ‪‬ﺎ ِﺩ ﺍﻝﺘﱠﺎ ‪‬ﻡ ‪‬ﻭَﺃ ﹶ‬
‫ل ﹶﺫِﻝ ‪‬‬
‫‪‬ﻭِﺇﺫﹶﺍ ﹶﻓ ‪‬ﻌ َ‬
‫ل‬
‫ﻋﻨﹾ ‪‬ﺩ ﺍﻝﻠﱠـ ِﻪ ؛ ‪‬ﻭِﺇﻥ‪ ‬ﺍﺨﹾﺘﹶـ ﱠ‬
‫ﻥ ِ‬
‫ﺴﻁِﻴ ‪‬‬
‫ل ﺍﻝﹾ ‪‬ﻤﻘﹾ ِ‬
‫ﻀ ِﻊ ِﻤﻥ‪َ ‬ﺃ ِﺌ ‪‬ﻤ ِﺔ ﺍﻝﹾ ‪‬ﻌﺩ‪ِ ‬‬
‫ﻓِﻲ ‪‬ﻫﺫﹶﺍ ‪‬ﻭﺼ‪‬ﺎ ‪‬ﺭ ﻓِﻲ ‪‬ﻫﺫﹶﺍ ﺍﻝﹾ ‪‬ﻤﻭ‪ِ ‬‬
‫‪١٤٤‬‬
‫‪ -‬ﻤﺠﻤﻭﻉ ﺍﻝﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ٢٨‬ﺹ ‪(٢٥٢‬ﻭ ﻤﺠﻤﻭﻉ ﻓﺘﺎﻭﻯ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ‪) -‬ﺝ ‪ / ٦‬ﺹ ‪(٣٦٩‬‬

‫‪١٦١‬‬
‫ل ‪ } :‬ﻓﹶﺎﱠﺘﻘﹸﻭﺍ ﺍﻝﱠﻠ ‪‬ﻪ ﻤ‪‬ـﺎ‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻴﻘﹸﻭ ُ‬
‫ﻙ ﹶﻓ ِﺈ ‪‬‬
‫ﻏﻴ‪ِ ‬ﺭ ِﻩ ﺇﺫﹶﺍ ﹶﻝﻡ‪ ‬ﻴﻤ‪‬ﻜِﻥ‪ ‬ﺇﻝﱠﺎ ﹶﺫِﻝ ‪‬‬
‫ﺏ ِﻤﻥ‪ ‬ﹶ‬
‫ﺴ ‪‬ﺒ ِ‬
‫‪‬ﺒﻌ‪‬ﺽ‪ ‬ﺍﻝﹾُﺄﻤ‪‬ﻭ ِﺭ ِﺒ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ‬
‫ﺴﺒِﻴ ِ‬
‫ﺠﻬ‪‬ﺎ ِﺩ ﻓِﻲ ‪‬‬
‫ل ﻓِﻲ ﺍﻝﹾ ِ‬
‫ﻑ ﺍﻝﱠﻠ ‪‬ﻪ ﹶﻨﻔﹾﺴ‪‬ﺎ ﺇﻝﱠﺎ ‪‬ﻭﺴ‪ ‬ﻌﻬ‪‬ﺎ { ‪‬ﻭﻗﹶﺎ َ‬
‫ل ‪ } :‬ﻝﹶﺎ ‪‬ﻴ ﹶﻜﱢﻠ ﹸ‬
‫ﻁﻌ‪‬ﹸﺘﻡ‪ { ‬ﻭ ‪‬ﻴﻘﹸﻭ ُ‬
‫ﺍﺴ‪ ‬ﹶﺘ ﹶ‬
‫ل ‪ } :‬ﻴ‪‬ـﺎ َﺃ‪‬ﻴﻬ‪‬ـﺎ‬
‫ﻥ { ‪‬ﻭﻗﹶﺎ َ‬
‫ﺽ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﺤ ‪‬ﺭ ِ‬
‫ﻙ ‪‬ﻭ ‪‬‬
‫ﺴ‪‬‬‫ﻑ ﺇﻝﱠﺎ ﹶﻨﻔﹾ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ﻝﹶﺎ ﹸﺘ ﹶﻜﱠﻠ ﹸ‬
‫ﺴﺒِﻴ ِ‬
‫‪ } :‬ﹶﻓﻘﹶﺎ ِﺘلْ ﻓِﻲ ‪‬‬
‫ﺏ‬
‫ل ﺇﺫﹶﺍ ﺍﻫ‪‬ﺘﹶـ ‪‬ﺩﻴ‪‬ﹸﺘﻡ‪ { ‬ﹶﻓﻤ‪‬ـﻥ‪َ ‬ﺃﺩ‪‬ﻯ ﺍﻝﹾﻭ‪‬ﺍﺠِـ ‪‬‬
‫ﻀﱠ‬
‫ﻀ ‪‬ﺭ ﹸﻜﻡ‪ ‬ﻤﻥ‪ ‬‬
‫ﺴ ﹸﻜﻡ‪ ‬ﻝﹶﺎ ﻴ‪ ‬‬
‫ﻋﹶﻠﻴ‪ ‬ﹸﻜﻡ‪َ ‬ﺃﻨﹾ ﹸﻔ ‪‬‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭﺍ ‪‬‬
‫ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺴﱠﻠ ‪‬ﻡ } ﺇﺫﹶﺍ َﺃ ‪‬ﻤﺭ‪‬ﹸﺘ ﹸﻜﻡ‪ِ ‬ﺒ َﺄﻤ‪ِ ‬ﺭ ﹶﻓﺄْﺘﹸﻭﺍ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻲ ‪‬‬
‫ل ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﹶﻓ ﹶﻘﺩ‪ ‬ﺍﻫ‪ ‬ﹶﺘﺩ‪‬ﻯ ‪ :‬ﻭﻗﹶﺎ َ‬
‫ﺍﻝﹾ ‪‬ﻤﻘﹾﺩ‪‬ﻭ ‪‬ﺭ ‪‬‬
‫ﺠ ٍﺔ ﺇﹶﻝﻴ‪ِ ‬ﻪ َﺃﻭ‪‬‬
‫ﻋﺠ‪‬ﺯ‪ِ ‬ﺒﻠﹶﺎ ﺤ‪‬ﺎ ‪‬‬
‫ﻥ ِﻤﻨﹾ ‪‬ﻪ ‪‬‬
‫ﻥ ؛ ﹶﻝ ِﻜﻥ‪ ‬ﺇﻥ‪ ‬ﻜﹶﺎ ‪‬‬
‫ﺤﻴ‪ِ ‬‬
‫ﺼﺤِﻴ ‪‬‬
‫ﻁﻌ‪‬ﹸﺘﻡ‪َ { ‬ﺃﺨﹾ ‪‬ﺭﺠ‪‬ﺎ ‪‬ﻩ ﻓِﻲ ﺍﻝ ‪‬‬
‫ِﻤﻨﹾ ‪‬ﻪ ﻤ‪‬ﺎ ﺍﺴ‪ ‬ﹶﺘ ﹶ‬
‫ﻥ ﺍﻝﹾ ِﻭﻝﹶﺎ ‪‬ﻴ ﹶﺔ ﹶﻝﻬ‪‬ﺎ‬
‫ﺏ ﹶﻓ ِﺈ ‪‬‬
‫ﺼ ٍ‬
‫ل ‪‬ﻤﻨﹾ ِ‬
‫ﺢ ﻓِﻲ ﹸﻜ ﱢ‬
‫ﻑ ﺍﻝﹾ َﺄﺼ‪‬ﹶﻠ ‪‬‬
‫ﻙ ‪ .‬ﻭ ‪‬ﻴﻨﹾ ‪‬ﺒﻐِﻲ َﺃﻥ‪ ‬ﻴﻌ‪ِ ‬ﺭ ﹶ‬
‫ﻋﻠﹶﻰ ﹶﺫِﻝ ‪‬‬
‫ﺏ ‪‬‬
‫ﺨﻴ‪‬ﺎ ﹶﻨ ٍﺔ ﻋ‪‬ﻭ ِﻗ ‪‬‬
‫ِ‬
‫ﻥ{‬
‫ﻱ ﺍﻝﹾـ َﺄﻤِﻴ ‪‬‬
‫ﺕ ﺍﻝﹾ ﹶﻘ ِﻭ ‪‬‬
‫ﺠﺭ‪ ‬ﹶ‬
‫ﻥ ﺍﺴ‪ ‬ﹶﺘﺄْ ‪‬‬
‫ﺨﻴ‪ ‬ﺭ ‪‬ﻤ ِ‬
‫ﻥ ﹶ‬
‫ل ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ‪ } :‬ﺇ ‪‬‬
‫ﻥ ‪ :‬ﺍﻝﹾ ﹸﻘ ‪‬ﻭ ﹸﺓ ﻭ‪‬ﺍﻝﹾ َﺄﻤ‪‬ﺎ ﹶﻨ ﹸﺔ ‪ .‬ﹶﻜﻤ‪‬ﺎ ﻗﹶﺎ َ‬
‫‪‬ﺭﻜﹾﻨﹶﺎ ِ‬
‫ل ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ﻓِﻲ‬
‫ﺴﻠﹶﺎ ‪‬ﻡ ﺇﻨﱠﻙ ﺍﻝﹾ ‪‬ﻴﻭ‪ ‬ﻡ ﹶﻝ ‪‬ﺩﻴ‪‬ﻨﹶﺎ ‪‬ﻤﻜِﻴﻥ‪َ ‬ﺃﻤِﻴﻥ‪ ‬ﻭﻗﹶﺎ َ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﺍﻝ ‪‬‬
‫ﻑ ‪‬‬
‫ﺴ ﹶ‬
‫ﺏ ِﻤﺼ‪ ‬ﺭ ِﻝﻴ‪‬ﻭ ‪‬‬
‫ﺤ ‪‬‬
‫ل ﺼ‪‬ﺎ ِ‬
‫‪‬ﻭﻗﹶﺎ َ‬
‫ﻥ{}‬
‫ﺵ ‪‬ﻤﻜِـﻴ ٍ‬
‫ﻋﻨﹾـ ‪‬ﺩ ﺫِﻱ ﺍﻝﹾﻌ‪‬ـﺭ‪ِ ‬‬
‫ل ﹶﻜﺭِﻴ ٍﻡ { } ﺫِﻱ ﹸﻗ ‪‬ﻭ ٍﺓ ِ‬
‫ل ‪‬ﺭﺴ‪‬ﻭ ٍ‬
‫ل ‪ } :‬ﺇﱠﻨ ‪‬ﻪ ﹶﻝ ﹶﻘﻭ‪ُ ‬‬
‫ﺠﺒ‪‬ﺭِﻴ َ‬
‫ﺼ ﹶﻔ ِﺔ ِ‬
‫ِ‬
‫ﺏ ﹶﺘﺭ‪‬ﺠِـ ‪‬ﻊ‬
‫ﺤﺴ‪ِ ‬ﺒﻬ‪‬ﺎ ؛ ﻓﹶﺎﻝﹾ ﹸﻘ ‪‬ﻭ ﹸﺓ ﻓِﻲ ﺇﻤ‪‬ﺎ ‪‬ﺭ ِﺓ ﺍﻝﹾﺤ‪‬ـﺭ‪ِ ‬‬
‫ل ِﻭﻝﹶﺎ ‪‬ﻴ ٍﺔ ِﺒ ‪‬‬
‫ﻥ { ‪ .‬ﻭ‪‬ﺍﻝﹾ ﹸﻘ ‪‬ﻭ ﹸﺓ ﻓِﻲ ﹸﻜ ﱢ‬
‫ﻉ ﹶﺜ ‪‬ﻡ َﺃﻤِﻴ ٍ‬
‫‪‬ﻤﻁﹶﺎ ٍ‬
‫ﻋﺔﹲ ‪‬ﻭِﺇﻝﹶﻰ‬
‫ﺨﺩ‪ ‬‬
‫ﺏ ﹸ‬
‫ﺤﺭ‪ ‬‬
‫ﻥ ﺍﻝﹾ ‪‬‬
‫ﻋ ِﺔ ﻓِﻴﻬ‪‬ﺎ ؛ ﹶﻓ ِﺈ ‪‬‬
‫ﺏ ﻭ‪‬ﺍﻝﹾ ‪‬ﻤﺨﹶﺎ ‪‬ﺩ ‪‬‬
‫ﺤﺭ‪‬ﻭ ِ‬
‫ﺨﺒ‪ ‬ﺭ ِﺓ ﺒِﺎﻝﹾ ‪‬‬
‫ﺏ ‪‬ﻭﺇِﻝﹶﻰ ﺍﻝﹾ ِ‬
‫ﻋ ِﺔ ﺍﻝﹾ ﹶﻘﻠﹾ ِ‬
‫ﺸﺠ‪‬ﺎ ‪‬‬
‫ﺇﻝﹶﻰ ﹶ‬
‫ﻙ‬
‫ﺏ ‪‬ﻭ ﹶﻜ ‪‬ﺭ ‪‬ﻭ ﹶﻓ ‪‬ﺭ ‪‬ﻭ ﹶﻨﺤ‪ِ ‬ﻭ ﹶﺫﻝِـ ‪‬‬
‫ﺏ ‪‬ﻭ ‪‬ﺭﻜﹸﻭ ٍ‬
‫ﻀﺭ‪ٍ ‬‬
‫ﻥ ‪‬ﻭ ‪‬‬
‫ﻁﻌ‪ٍ ‬‬
‫ﻲ ‪‬ﻭ ﹶ‬
‫ل ‪ِ :‬ﻤﻥ‪ ‬ﺭﻤ‪ٍ ‬‬
‫ﻉ ﺍﻝﹾ ِﻘﺘﹶﺎ ِ‬
‫ﻋﻠﹶﻰ َﺃﻨﹾﻭ‪‬ﺍ ِ‬
‫ﺍﻝﹾ ﹸﻘﺩ‪ ‬ﺭ ِﺓ ‪‬‬
‫ﻥ‬
‫ل ﹸﺘﺭ‪ِ ‬ﻫﺒ‪‬ﻭ ‪‬‬
‫ﺨﻴ‪ِ ‬‬
‫ﻁ ﺍﻝﹾ ﹶ‬
‫ﻁﻌ‪‬ﹸﺘﻡ‪ِ ‬ﻤﻥ‪ ‬ﹸﻗ ‪‬ﻭ ٍﺓ ‪‬ﻭ ِﻤﻥ‪ِ ‬ﺭﺒ‪‬ﺎ ِ‬
‫ﻋﺩ‪‬ﻭﺍ ﹶﻝ ‪‬ﻬﻡ‪ ‬ﻤ‪‬ﺎ ﺍﺴ‪ ‬ﹶﺘ ﹶ‬
‫ل ﺍﻝﱠﻠ ‪‬ﻪ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ‪ } :‬ﻭَﺃ ِ‬
‫؛ ﹶﻜﻤ‪‬ﺎ ﻗﹶﺎ َ‬
‫ﺴﱠﻠ ‪‬ﻡ } ﺍﺭ‪‬ﻤ‪‬ﻭﺍ ﻭ‪‬ﺍﺭ‪ ‬ﹶﻜﺒ‪‬ـﻭﺍ ‪‬ﻭِﺇﻥ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻲ ‪‬‬
‫ل ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻋ ‪‬ﺩ ‪‬ﻭ ﹸﻜﻡ‪ . { ‬ﻭﻗﹶﺎ َ‬
‫ﻋ ‪‬ﺩ ‪‬ﻭ ﺍﻝﱠﻠ ِﻪ ‪‬ﻭ ‪‬‬
‫ِﺒ ِﻪ ‪‬‬
‫ﺱ ِﻤﻨﱠﺎ { ‪‬ﻭﻓِﻲ ِﺭﻭ‪‬ﺍﻴ‪‬ـ ٍﺔ ‪:‬‬
‫ﺴ ‪‬ﻴ ‪‬ﻪ ﹶﻓﹶﻠﻴ‪ ‬‬
‫ﻲ ﹸﺜ ‪‬ﻡ ﹶﻨ ِ‬
‫ﻲ ِﻤﻥ‪َ ‬ﺃﻥ‪ ‬ﹶﺘﺭ‪ ‬ﹶﻜﺒ‪‬ﻭﺍ ‪‬ﻭ ‪‬ﻤﻥ‪ ‬ﹶﺘ ‪‬ﻌﱠﻠ ‪‬ﻡ ﺍﻝ ‪‬ﺭﻤ‪ ‬‬
‫ﺏ ﺇﹶﻝ ‪‬‬
‫ﺤ ‪‬‬
‫ﹶﺘﺭ‪‬ﻤ‪‬ﻭﺍ َﺃ ‪‬‬
‫ﺠ ‪‬ﻊ ﺇﻝﹶـﻰ ﺍﻝﹾ ِﻌﻠﹾـ ِﻡ‬
‫ﺱ ﹶﺘﺭ‪ِ ‬‬
‫ﻥ ﺍﻝﻨﱠﺎ ِ‬
‫ﺤﻜﹾﻡِ ‪‬ﺒﻴ‪ ‬‬
‫ﺤ ‪‬ﺩﻫ‪‬ﺎ { ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﻤﺴ‪ِ‬ﻠﻡ‪ . ‬ﻭ‪‬ﺍﻝﹾ ﹸﻘ ‪‬ﻭ ﹸﺓ ﻓِﻲ ﺍﻝﹾ ‪‬‬
‫ﺠ‪‬‬
‫ﻲ ِﻨﻌ‪ ‬ﻤﺔﹲ ‪‬‬
‫} ﹶﻓ ِﻬ ‪‬‬
‫ﻋﻠﹶﻰ ﹶﺘﻨﹾﻔِﻴـ ِﺫ ﺍﻝﹾ َﺄﺤ‪‬ﻜﹶـﺎ ِﻡ ‪ .‬ﻭ‪‬ﺍﻝﹾ َﺄﻤ‪‬ﺎﻨﹶـ ﹸﺔ‬
‫ﺴﱠﻨ ﹸﺔ ‪‬ﻭِﺇﻝﹶﻰ ﺍﻝﹾ ﹸﻘﺩ‪ ‬ﺭ ِﺓ ‪‬‬
‫ﺏ ﻭ‪‬ﺍﻝ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﺍﻝﹾ ِﻜﺘﹶﺎ ‪‬‬
‫ل ‪‬‬
‫ل ﺍﱠﻝﺫِﻱ ‪‬ﺩ ﱠ‬
‫ﺒِﺎﻝﹾ ‪‬ﻌﺩ‪ِ ‬‬
‫ﺱ ؛ ‪‬ﻭﻫ‪‬ـ ِﺫ ِﻩ‬
‫ﻙ ﺨﹶـﺸﹾ ‪‬ﻴ ﹶﺔ ﺍﻝﻨﱠـﺎ ِ‬
‫ﻱ ﺒِﺂﻴ‪‬ﺎ ِﺘ ِﻪ ﹶﺜ ‪‬ﻤﻨﹰﺎ ﹶﻗﻠِﻴﻠﹰﺎ ‪‬ﻭ ﹶﺘﺭ‪ ‬‬
‫ﺨﺸﹾ ‪‬ﻴ ِﺔ ﺍﻝﱠﻠ ِﻪ ﻭ‪َ‬ﺃﻝﱠﺎ ‪‬ﻴﺸﹾ ﹶﺘ ِﺭ ‪‬‬
‫ﺠ ‪‬ﻊ ﺇﻝﹶﻰ ﹶ‬
‫ﹶﺘﺭ‪ِ ‬‬
‫ﺱ ؛ ﻓِﻲ ﹶﻗﻭ‪‬ﻝﻪ ﹶﺘﻌ‪‬ـﺎﻝﹶﻰ }‬
‫ﺤ ﹶﻜ ‪‬ﻡ ﻋ‪‬ﻠﹶﻰ ﺍﻝﻨﱠﺎ ِ‬
‫ل ‪‬ﻤﻥ‪ ‬‬
‫ﻋﻠﹶﻰ ﹸﻜ ﱢ‬
‫ﺨ ﹶﺫﻫ‪‬ﺎ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺙ ﺍﱠﻝﺘِﻲ َﺃ ﹶ‬
‫ل ﺍﻝﱠﺜﻠﹶﺎ ﹸ‬
‫ﺨﺼ‪‬ﺎ ُ‬
‫ﺍﻝﹾ ِ‬
‫ل ﺍﻝﻠﱠـ ‪‬ﻪ‬
‫ﻥ ﻭ‪‬ﻝﹶﺎ ﹶﺘﺸﹾ ﹶﺘﺭ‪‬ﻭﺍ ﺒِﺂﻴ‪‬ﺎﺘِﻲ ﹶﺜ ‪‬ﻤﻨﹰﺎ ﹶﻗﻠِﻴﻠﹰﺎ ‪‬ﻭ ‪‬ﻤﻥ‪ ‬ﻝﹶﻡ‪ ‬ﻴﺤ‪ ‬ﹸﻜﻡ‪ِ ‬ﺒﻤ‪‬ﺎ َﺃﻨﹾ ‪‬ﺯ َ‬
‫ﺸﻭ‪ِ ‬‬
‫ﺱ ﻭ‪‬ﺍﺨﹾ ﹶ‬
‫ﺸﻭ‪‬ﺍ ﺍﻝﻨﱠﺎ ‪‬‬
‫ﹶﻓﻠﹶﺎ ﹶﺘﺨﹾ ﹶ‬
‫ﺴﱠﻠ ‪‬ﻡ } ﺍﻝﹾﻘﹸـﻀ‪‬ﺎ ﹸﺓ ﹶﺜﻠﹶﺎﺜﹶـﺔﹲ ‪:‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻲ ‪‬‬
‫ل ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻥ { ‪ .‬ﻭِﻝ ‪‬ﻬﺫﹶﺍ ﻗﹶﺎ َ‬
‫ﻙ ‪‬ﻫ ‪‬ﻡ ﺍﻝﹾﻜﹶﺎ ِﻓﺭ‪‬ﻭ ‪‬‬
‫ﹶﻓﺄُﻭﹶﻝ ِﺌ ‪‬‬
‫ﺨﻠﹶﺎ ِﻓ ِﻪ ﹶﻓ ‪‬ﻬ ‪‬ﻭ ﻓِﻲ ﺍﻝﻨﱠﺎ ِﺭ‬
‫ﻕ ‪‬ﻭ ﹶﻗﻀ‪‬ﻰ ِﺒ ِ‬
‫ﺤﱠ‬
‫ﻋِﻠ ‪‬ﻡ ﺍﻝﹾ ‪‬‬
‫ﺠلٌ ‪‬‬
‫ﺠﱠﻨ ِﺔ ‪ .‬ﹶﻓ ‪‬ﺭ ‪‬‬
‫ﺽ ﻓِﻲ ﺍﻝﹾ ‪‬‬
‫ﻥ ﻓِﻲ ﺍﻝﻨﱠﺎ ِﺭ ‪‬ﻭﻗﹶﺎ ٍ‬
‫ﻀﻴ‪‬ﺎ ِ‬
‫ﻗﹶﺎ ِ‬
‫ﻕ ‪‬ﻭ ﹶﻗﻀ‪‬ﻰ ﺒِـ ِﻪ‬
‫ﺤﱠ‬
‫ﻋِﻠ ‪‬ﻡ ﺍﻝﹾ ‪‬‬
‫ﺠلٌ ‪‬‬
‫ل ﹶﻓ ‪‬ﻬ ‪‬ﻭ ﻓِﻲ ﺍﻝﻨﱠﺎ ِﺭ ‪ .‬ﻭ ‪‬ﺭ ‪‬‬
‫ﺠﻬ‪ٍ ‬‬
‫ﻋﻠﹶﻰ ‪‬‬
‫ﺱ ‪‬‬
‫ﻥ ﺍﻝﻨﱠﺎ ِ‬
‫ﺠلٌ ﹶﻗﻀ‪‬ﻰ ‪‬ﺒﻴ‪ ‬‬
‫‪ .‬ﻭ ‪‬ﺭ ‪‬‬
‫ﺤﻜﹶـ ‪‬ﻡ‬
‫ﻥ ‪‬ﻭ ‪‬‬
‫ﻥ ﺍﺜﹾ ﹶﻨﻴ‪ِ ‬‬
‫ل ‪‬ﻤﻥ‪ ‬ﹶﻗﻀ‪‬ﻰ ‪‬ﺒﻴ‪ ‬‬
‫ﻥ ‪ .‬ﻭ‪‬ﺍﻝﹾﻘﹶﺎﻀِﻲ ﺍﺴ‪‬ﻡ‪ِ ‬ﻝ ﹸﻜ ﱢ‬
‫ﺴ ﹶﻨ ِ‬
‫ل ﺍﻝ ‪‬‬
‫ﺠﱠﻨ ِﺔ { ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ َﺃﻫ‪ُ ‬‬
‫ﹶﻓ ‪‬ﻬ ‪‬ﻭ ﻓِﻲ ﺍﻝﹾ ‪‬‬
‫ﻲ‬
‫ﻀ‪‬‬
‫ﻥ ‪‬ﻤﻨﹾـﺼ‪‬ﻭﺒ‪‬ﺎ ِﻝ ‪‬ﻴﻘﹾـ ِ‬
‫ﺴﻠﹾﻁﹶﺎﻨﹰﺎ َﺃﻭ‪ ‬ﻨﹶﺎ ِﺌﺒ‪‬ﺎ َﺃﻭ‪ ‬ﻭ‪‬ﺍِﻝﻴ‪‬ﺎ ؛ َﺃﻭ‪ ‬ﻜﹶـﺎ ‪‬‬
‫ﺨﻠِﻴ ﹶﻔ ﹰﺔ َﺃﻭ‪ ‬‬
‫ﻥ ﹶ‬
‫ﺴﻭ‪‬ﺍﺀ‪ ‬ﻜﹶﺎ ‪‬‬
‫ﺒ‪‬ﻴ‪ ‬ﹶﻨ ‪‬ﻬﻤ‪‬ﺎ ‪‬‬

‫‪١٦٢‬‬
‫ﻁ ‪ .‬ﺇﺫﹶﺍ ﹶﺘﺨﹶﺎ ‪‬ﻴﺭ‪‬ﻭﺍ ‪ .‬ﻫﻜﹶـﺫﹶﺍ‬
‫ﺨﻁﹸﻭ ِ‬
‫ﻥ ﻓِﻲ ﺍﻝﹾ ﹸ‬
‫ﺼﺒ‪‬ﻴ‪‬ﺎ ِ‬
‫ﻥ ﺍﻝ ‪‬‬
‫ﺤﺘﱠﻰ ‪‬ﻤﻥ‪ ‬ﻴﺤ‪ ‬ﹸﻜ ‪‬ﻡ ‪‬ﺒﻴ‪ ‬‬
‫ﻉ َﺃﻭ‪ ‬ﻨﹶﺎ ِﺌﺒ‪‬ﺎ ﹶﻝ ‪‬ﻪ ‪‬‬
‫ﺸﺭ‪ِ ‬‬
‫ﺒِﺎﻝ ﱠ‬
‫ﺴﱠﻠ ‪‬ﻡ ‪‬ﻭ ‪‬ﻫ ‪‬ﻭ ﻅﹶﺎ ِﻫﺭ‪" . ‬ﺍﻨﺘﻬﻰ‪.‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﺏ ‪‬ﺭﺴ‪‬ﻭ ِ‬
‫ﹶﺫ ﹶﻜ ‪‬ﺭ َﺃﺼ‪‬ﺤ‪‬ﺎ ‪‬‬
‫=================‬

‫‪١٦٣‬‬
‫‪ _٧‬ﺴﻴﻘﺎل‪ :‬ﺇﻋﻼﻨﻜﻡ ﻝﻠﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻋﻠﻰ ﺍﻝﻨﺤﻭ ﺍﻝﺫﻱ ﺒﻴﻨﺘﻤﻭﻩ ﻓﻲ ﻤﻨﺎﻁﻕ ﻤﺤﺩﺩﺓ‬
‫ﻤﻥ ﺍﻝﻌﺭﺍﻕ ﺴﻴﺅﺩﻱ ﺇﻝﻰ ﺘﻤﺯﻴﻕ ﺍﻝﻌﺭﺍﻕ ﻭﺘﻘﺴﻴﻤﻪ ﻭﻫﻭ ﻤﻁﻠﺏ ﺃﻤﺭﻴﻜﻲ ﺼﻠﻴﺒﻲ!!‬
‫ﻭﻨﻘﻭل‪:‬‬
‫ﻻ ﺸﻙ ﺃﻥ ﺍﻝﺤﺩﻴﺙ ﻴﺩﻭﺭ ﺍﻵﻥ ﻋﻠﻰ ﻤﻨﺎﻁﻕ ﻤﺤﺩﺩﺓ ﻤﻥ ﺍﻝﻌـﺭﺍﻕ‪ ،‬ﻭﻝﻜﻨﻨـﺎ ﺒﻴ‪‬ﻨـﺎ ﺃﻥ‬
‫ﺍﻝﺘﻜﻠﻴﻑ ﺍﻝﺸﺭﻋﻲ ﻭﺇﻗﺎﻤﺔ ﺃﺤﻜﺎﻡ ﺍﻝ ‪‬ﺩﻴ‪‬ﻥ ﻤﻨﻭﻁ ﺒﺎﻝﻤـﺴﺘﻁﺎﻉ ﻭﺍﻝﻤﻤﻜـﻥ‪ ،‬ﻭﺍﷲ ﻴﻌﻠـﻡ ﺃﻥ‬
‫ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻴﺭﻭﻤﻭﻥ ﺒﺄﻫﺩﺍﻓﻬﻡ ﺍﻝﻘﺭﻴﺒﺔ ﻭﺍﻝﺒﻌﻴﺩﺓ ﺘﺨﻠﻴﺹ ﺍﻷﺭﺍﻀـﻲ ﺍﻹﺴـﻼﻤﻴﺔ ﻤـﻥ‬
‫ﺭﺠﺱ ﺍﻝﻁﻭﺍﻏﻴﺕ ﻭﺘﻭﺤﻴﺩﻫﺎ ﺘﺤﺕ ﺭﺍﻴﺔ ﺇﺴﻼﻤﻴﺔ ﺫﺍﺕ ﺸـﻭﻜﺔ ﻭﻤﻨﻌـﺔ ﺘﻌﻴـﺩ ﻝﻬـﻡ‬
‫ﺃﻤﺠﺎﺩﻫﻡ ﻭﺃﻴﺎﻡ ﻋﺯﻫﻡ‪ ،‬ﻭﻝﻜﻥ ﺍﻝﺸﺄﻥ ﺍﻵﻥ ﻓﻲ ﻜﻴﻔﻴﺔ ﺒﻠﻭﻍ ﻫﺫﺍ ﺍﻝﻬﺩﻑ؟‬
‫ﺍﻝﻤﻌﻁﻴﺎﺕ ﺍﻝﺤﺎﻝﻴﺔ ﻋﻠﻰ ﺍﻷﺭﺽ ﻻ ﺘﺴﻤﺢ ﺒﺈﻨﺸﺎﺀ ﻋﺭﺍﻕ ﺇﺴـﻼﻤﻲ ﻜﺎﻤـل ﻷﺴـﺒﺎﺏ‬
‫ﺴﻨﻌﺭﺝ ﻋﻠﻴﻬﺎ ﺍﻵﻥ‪ ،‬ﻓﺎﻝﺘﺩﺭﺝ ﺴﻨﺔ ﺭﺒﺎﻨﻴﺔ ﻭﺤﻜﻤﺔ ﻨﻭﺭﺍﻨﻴﺔ ﻻ ﺘﺘﻌﺜﺭ ﻓﻴﻬﺎ ﺍﻝﺨﻁـﻰ ﻭﻻ‬
‫ﺘﺘﻴﻪ ﺒﻬﺎ ﺍﻵﺭﺍﺀ‪ ،‬ﻓﻼ ﺤﺭﺝ ﺸﺭﻋ ﹰﺎ ﺃﻥ ﺘﻘﺎﻡ ﺍﻝﺩﻭﻝﺔ ﻋﻠﻰ ﺃﺠﺯﺍﺀ ﻤﻥ ﺍﻝﻌـﺭﺍﻕ ﺍﻝﺤﺒﻴـﺏ‬
‫ﺘﻭﻁﺩﺕ ﺸﻭﻜﺔ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻓﻴﻬﺎ ﻭﺘﺭﺴﺨﺕ‪ ،‬ﺭﻴﺜﻤﺎ ﺘﺘﻬﻴﺄ ﺇﻤﻜﺎﻨﺎﺘﻬﻡ ﻝﺒﺴﻁ ﻨﻔﻭﺫ ﺍﻝﺩﻭﻝـﺔ‬
‫ﺍﻝﺠﺩﻴﺩﺓ ﻋﻠﻰ ﺒﺎﻗﻲ ﻤﻨﺎﻁﻕ ﺍﻝﻌﺭﺍﻕ‪.‬‬
‫ﻭﻗﺩ ﺃﺴﻠﻔﻨﺎ ﺍﻝﺤﺩﻴﺙ ﻤﻥ ﺃﻥ ﺍﻝﺘﻘﺴﻴﻡ ﺍﻝﺤﺎﻝﻲ ﺍﻝﻤﻌﺭﻭﻑ ﻷﺭﺽ ﺍﻝﻌﺭﺍﻕ ﻝﻡ ﻴﻜﻥ ﻤﻌﺭﻭﻓ ﹰﺎ‬
‫ﺇﻻ ﻤﻥ ﻋﺸﺭﺍﺕ ﻗﻠﻴﻠﺔ ﻤﻥ ﺍﻝﺴﻨﻴﻥ ﺒﻌﺩ ﺇﺒﺭﺍﻡ ﺍﺘﻔﺎﻗﻴﺔ ‪-‬ﺴﺎﻴﻜﺱ ﺒﻴﻜـﻭ‪ -‬ﻓﻜﺎﻨـﺕ ﻫـﺫﻩ‬
‫ﺍﻝﺤﺩﻭﺩ ﺍﻝﻤﺸﺅﻭﻤﺔ ﺍﻝﺘﻲ ﻤﺯﻗﺕ ﺍﻝﻤﻨﻁﻘﺔ ﻭﻓﺭﻗﺕ ﺸﻌﻭﺒﻬﺎ ﻭﺨﻴﻠﺕ ﺇﻝﻴﻬﻡ ﺃﻥ ﻫﺫﺍ ﺍﻝﺭﺴـﻡ‬
‫ﺍﻝﺠﻐﺭﺍﻓﻲ ﻫﻭ ﺒﻤﺜﺎﺒﺔ ﺍﻝﺸﺭﻉ ﺍﻝﻤﻨﺯل ﺍﻝﺫﻱ ﻻ ﻤﺤﻴﺩ ﻋﻨﻪ‪ ،‬ﻭﻝﻜﻥ ﺍﻹﺴـﻼﻡ ﻻ ﻴﻌـﺭﻑ‬
‫ﺤﺩﻭﺩﹰﺍ ﻤﺭﺴﻭﻤﺔ ﻭﻤﺴﺒﻘﺔ ﻴﺘﻘﻭﻗﻊ ﻓﻴﻬﺎ ﻭﻴﺠﻤﺩ ﻋﻨﺩ ﺨﻁﻭﻁﻬﺎ‪ ،‬ﻓﺎﻹﺴﻼﻡ ﺃﺘـﻰ ﻝﻠـﺩﻋﻭﺓ‬
‫ﻭﺍﻻﻨﺘﺸﺎﺭ‪ ،‬ﻭﺠﺭﺕ ﻋﺎﺩﺓ ﻫﺫﺍ ﺍﻝ ‪‬ﺩﻴ‪‬ﻥ ﻓﻲ ﺍﻝﺘﺎﺭﻴﺦ‪ ،‬ﺃﻥ ﺃﻱ ﺃﺭﺽ ﻭﻗﻌﺕ ﺘﺤﺕ ﺍﻝـﺸﻭﻜﺔ‬
‫ﺍﻹﺴﻼﻤﻴﺔ ﻭﺍﻝﻘﻭﺓ ﺍﻝﺠﻬﺎﺩﻴﺔ ﺃﺼﺒﺤﺕ ﺃﺭﻀ ﹰﺎ ﺇﺴﻼﻤﻴﺔ ﻝﻬـﺎ ﺃﺤﻜـﺎﻡ ﺍﻝـﺩﻴﺎﺭ ﺍﻝﻤـﺴﻠﻤﺔ‬
‫ﺍﻝﻤﻌﺭﻭﻓﺔ ﻤﻥ ﺇﻗﺎﻤﺔ ﺍﻝﺤﺩﻭﺩ ﻭﺘﻁﺒﻴﻕ ﺍﻝﺸﺭﻉ ﻭﺇﻨﻔﺎﺫ ﺃﺤﻜﺎﻤﻪ ﻭﺸﺭﺍﺌﻌﻪ‪ ،‬ﺤﺘﻰ ﻝﻭ ﻓﺭﺽ‬
‫ﺃﻥ ﺃﺭﻀ ﹰﺎ ﺇﺴﻼﻤﻴﺔ ﺍﻏﺘﺼﺒﺕ ﻤﻥ ﻏﺯﺍﺓ ﻤﺤﺘﻠﻴﻥ ﻓﻼ ﻴﻨﺘﻅﺭ ﺘﺤﺭﻴﺭﻫﺎ ﺒﺎﻝﻜﺎﻤل‪ ،‬ﺒل ﻤﺘﻰ‬
‫ﻭﻗﻊ ﺍﻝﺘﺤﺭﻴﺭ ﻋﻠﻰ ﺒﻌﻀﻬﺎ ﺃﻗﻴﻤﺕ ﻋﻠﻴﻪ ﺸﺭﺍﺌﻊ ﺍﻹﺴﻼﻡ ﺒﺤﺴﺏ ﺍﻝﻤﻤﻜﻥ ﻭﻫﻭ ﻤﻔﻬـﻭﻡ‬
‫ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻝﺘﻲ ﻨﺎﺩﻯ ﺒﻬﺎ ﺍﻝﻤﺠﺎﻫﺩﻭﻥ ﻤﻥ ﺃﺒﻨﺎﺀ ﻤﺠﻠﺱ ﺍﻝﺸﻭﺭﻯ‪.‬‬
‫ﻭﻫﻭ ﻤﺎ ﺘﺜﺒﺘﻪ ﻭﻗﺎﺌﻊ ﺍﻝﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻤﻲ ﻓﻲ ﺤﺭﻭﺏ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻤﻊ ﺍﻝﺼﻠﻴﺒﻴﻥ ﻭﺍﻝﺘﺘـﺎﺭ‪،‬‬
‫ﻓﻘﺩ ﻨﺸﺄﺕ ﺩﻭل ﺇﺴﻼﻤﻴﺔ ﻤﻤﻜﻨﺔ ﻋﻠﻰ ﺒﻘﺎﻉ ﺼﻐﻴﺭﺓ ﻤﻥ ﺍﻷﺭﺽ ﺜﻡ ﺘﺭﻋﺭﻋﺕ ﻭﺘﻤﻜﻨﺕ‬

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‫ﻋﺒﺭ ﻤﺭﺍﺤل ﺯﻤﻨﻴﺔ ﻤﺘﻔﺎﻭﺘﺔ ﻤﻊ ﻭﺠﻭﺩ ﺍﻝﻤﺤﺘل ﻭﺒﻘﺎﺌﻪ ﻓﻲ ﺃﺭﺍﺽ ﺇﺴﻼﻤﻴﺔ ﻜﺜﻴﺭﺓ ﻭﻝـﻡ‬
‫ﻼ ﺒﺎﻝﻤﻤﻜﻥ ﻭﺍﻝﻤﺴﺘﻁﺎﻉ‪.‬‬
‫ﻴﻜﻥ ﺫﻝﻙ ﺘﻘﺴﻴﻡ ﻝﻸﺭﺽ ﻜﻤﺎ ﻫﻭ ﻭﺍﻀﺢ ‪ ،‬ﺒل ﻜﺎﻥ ﻋﻤ ﹰ‬
‫ﻭﺃﻤﺎ ﻝﻤﺎﺫﺍ ﻻ ﻴﻜﻭﻥ ﻤﺸﺭﻭﻉ ﺍﻝﺩﻭﻝﺔ ﻋﻠﻰ ﻜﺎﻤل ﺍﻝﺘﺭﺍﺏ ﺍﻝﻌﺭﺍﻗﻲ؟‬
‫ﻓﻬﺫﺍ ﻻ ﺘﺘﻴﺤﻪ ﻤﻌﻁﻴﺎﺕ ﺍﻝﻭﺍﻗﻊ‪ ،‬ﻓﺎﻷﻤﺭ ﻤﻜﺸﻭﻑ ﻝﻠﺠﻤﻴﻊ ﻤﻥ ﺃﻥ ﻤﺸﺭﻭﻉ ﺘﻘﺴﻴ ٍﻡ ﺠﺎﻫﺯ‪‬‬
‫ﻭﻤﻌﺩ‪ ‬ﻤﺴﺒﻘﺎﹰ‪ ،‬ﻭﺍﻝﻘﻭﻯ ﺍﻝﺘﻲ ﺘﺘﺭﺒﺹ ﺒﺄﻫل ﺍﻝﺴﻨﺔ ﻗﺩ ﺃﻋﺩﺕ ﻋﺩﺘﻬﺎ ﻝﻼﻨﻔﺼﺎل ﺒﺄﻗﺎﻝﻴﻤﻬـﺎ‬
‫ﺍﻝﺠﻐﺭﺍﻓﻴﺔ‪ ،‬ﻭﺘﺸﻜﻴل ﺤﻜﻭﻤﺎﺕ ﻤﺴﺘﻘﻠﺔ ﺘﺤﺕ ﻤﺴﻤﻴﺎﺕ ﺘﻬﺭﻴﺠﻴﺔ ﻜﺎﻝﻔﺩﺭﺍﻝﻴﺔ ﻤﺜﻼﹰ‪ ،‬ﻭﻫﺫﺍ‬
‫ﺃﻤﺭ ﻻ ﺘﻌﻭﺯﻩ ﺸﺩﺓ ﺍﻝﻤﻼﺤﻅﺔ ﻭﻜﺜﺭﺓ ﺍﻝﺘﺄﻤل‪ ،‬ﻭﺍﻝﺩﺴﺘﻭﺭ ﺍﻝﻌﺭﺍﻗﻲ ﺃُﻋ ‪‬ﺩ ﻓﻴﻤﺎ ﺃُﻋـ ‪‬ﺩ ﻝـﻪ‬
‫ﻝﺨﺩﻤﺔ ﻫﺫﻩ ﺍﻷﻏﺭﺍﺽ ﺍﻝﺼﻬﻴﻭﺼﻠﻴﺒﻴﺔ ﻓﻲ ﺍﻝﻤﻨﻁﻘﺔ‪ ،‬ﻓﺎﻝﺭﻭﺍﻓﺽ ﺍﻝﺤﺎﻗﺩﻭﻥ ﻴﺴﻴﻁﺭﻭﻥ‬
‫ﻋﻠﻰ ﺍﻝﺠﻨﻭﺏ ﺍﻝﻌﺭﺍﻗﻲ ﻭﻻ ﻴﺨﻔﻭﻥ ﻨﻭﺍﻴﺎﻫﻡ ﻓﻲ ﺘﺤﻘﻴﻕ ﻤﺄﺭﺒﻬﻡ ﻓﻲ ﺩﻭﻝﺔ ﻤﺴﺘﻘﻠﺔ ﺘﺤﺕ‬
‫ﺃﻱ ﻤﺴﻤﻰ ﻭﺒﺄﻱ ﺸﻜل ﺃﺭﺍﺩﻩ ﺍﻝﻌﺎﻝﻡ ﻭﺒﺄﻱ ﻨﻭﻉ ﻤﻥ ﺍﻝﻌﻤﺎﻝﺔ ﻭﺒﺄﺨﺱ ﺩﺭﺠـﺔ‪ ،‬ﺴـﻭﺍﺀ‬
‫ﻜﺎﻨﺕ ﻝﻠﺼﻠﻴﺒﻴﻥ ﺍﻷﻤﺭﻴﻜﻴﻴﻥ ﺃﻭ ﺍﻝﺒﺭﻴﻁﺎﻨﻴﻴﻥ ﺃﻭ ﺍﻹﻴﻁـﺎﻝﻴﻴﻥ ﺃﻭ ﻏﻴـﺭﻫﻡ‪ ،‬ﺃﻭ ﻜﺎﻨـﺕ‬
‫ﻹﻴﺭﺍﻥ ﻭﺤﻭﺍﻀﻨﻬﺎ ﺍﻝﺼﻔﻭﻴﺔ ﺍﻝﺤﺎﻗﺩﺓ‪ ،‬ﻭﻫﻡ ﺃﺒﻌﺩ ﺍﻝﻨﺎﺱ ﻋﻥ ﺩﻭﻝﺔ ﺇﺴﻼﻤﻴﺔ ﺘﻘﻴﻡ ﺍﻝﺸﺭﻉ‬
‫ﻭﺘﺤﻔﻅ ﺍﻝﺒﻴﻀﺔ‪.‬‬
‫ﻭﻓﻲ ﺍﻝﺸﻤﺎل ﺍﻝﻌﺭﺍﻗﻲ ﺘﺴﻌﻰ ﺍﻷﺤﺯﺍﺏ ﺍﻝﻜﺭﺩﻴﺔ ﺍﻝﻌﻠﻤﺎﻨﻴﺔ ﺍﻝﻤﻠﺤﺩﺓ ﻝﻘﻁﻑ ﻫﺫﻩ ﺍﻝﺜﻤـﺭﺓ‬
‫ﻤﻨﺫ ﺯﻤﻥ ﺒﻌﻴﺩ‪ ،‬ﻭﻗﺩ ﺤﻤﻠﺕ ﺇﻝﻴﻬﺎ ﻋﻠﻰ ﻁﺒﻕ ﻤﻥ ﺫﻫﺏ ﺒﻌﺩ ﻨﺯﻭل ﺍﻝﻐـﺯﻭ ﺍﻷﻤﺭﻴﻜـﻲ‬
‫ﻋﻠﻰ ﺃﺭﺽ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﻭﺸﻜل ﺍﻷﻜﺭﺍﺩ ﺒﺎﻝﻔﻌل ﻓﺩﺭﺍﻝﻴﺔ ﻋﻠﻤﺎﻨﻴﺔ ﺘﺤﺎ ‪‬ﺩ ﺍﻹﺴـﻼﻡ ﻭﺃﻫﻠـﻪ‬
‫ﻭﺘﺸﺎﻕ ﺍﷲ ﻭﺭﺴﻭﻝﻪ ﻭﺘﺤﺎﺭﺏ ﺩﻴﻨﻪ ﻭﺤﺯﺒﻪ‪ ،‬ﺒﻤﺴﺎﻨﺩﺓ ﻤﺒﺎﺸﺭﺓ ﻤﻥ ﺍﻝﺩﻭﻝـﺔ ﺍﻝﻴﻬﻭﺩﻴـﺔ‬
‫ﺍﻹﺴﺭﺍﺌﻴﻠﻴﺔ ﻭﻤﻥ ﺍﻝﻐﺯﻭ ﺍﻷﻤﺭﻴﻜﻲ ﺍﻝﻐﺎﺸﻡ ﻭﺒﺩﻋﻡ ﺴﻴﺎﺴـﻲ ﻭﻝﻭﺠـﺴﺘﻲ ﻤـﻥ ﺃﺴـﻴﺎﺩ‬
‫ﺍﻝﺭﻭﺍﻓﺽ ﻭﺤﻔﻨﺔ ﺍﻝﻤﺴﺘﺄﺠﺭﻴﻥ ﻓﻲ ﺍﻝﺤﻜﻭﻤﺔ ﺍﻝﻌﻤﻴﻠﺔ‪.‬‬
‫ﻭﺒﻘﻲ ﻤﺎ ﻴﻌﺭﻑ ﺒﺎﻝﻤﺜﻠﺙ ﺍﻝﺴﻨﻲ ﺨﺎﺭﺝ ﺍﻝﺨﻁ ﺍﻝﻤﺭﺴﻭﻡ‪ ،‬ﺤﺘﻰ ﺒﺩﺃﺕ ﺘﻁﺎﻝﻌﻨـﺎ ﺍﻷﻨﺒـﺎﺀ‬
‫ﺒﺄﺨﺒﺎﺭ ﻋﻥ ﻓﺩﺭﺍﻝﻴﺔ ﺘﻘﺎﻡ ﻓﻲ ﺍﻝﻤﻨﻁﻘﺔ ﺍﻝﺴﻨﻴﺔ ﻴﺘﺯﻋﻤﻬﺎ ﺍﻝﺤﺯﺏ ﺍﻹﺴﻼﻤﻲ ﻭﺘﺩﺍﺭ ﺒﻨﻔﺱ‬
‫ﺍﻝﻁﺭﻴﻘﺔ ﺍﻝﻤﺄﺠﻭﺭﺓ ﻓﻲ ﺘﺒﻌﻴﺘﻬﺎ ﻝﻠﺤﻜﻭﻤﺔ ﺍﻝﻌﻤﻴﻠﺔ ﻭﺍﻨﺒﻁﺎﺤﻬﺎ ﻝﻠﻤﺸﺎﺭﻴﻊ ﺍﻝـﺼﻠﻴﺒﻴﺔ ﻓـﻲ‬
‫ﺍﻝﻤﻨﻁﻘﺔ‪ ،‬ﻤﻊ ﻤﺒﺎﺩﺭﺍﺕ ﺍﻝﺘﺨﺎﺫل ﻭﺍﻝﺘﻘﻬﻘﺭ ﻤﻥ ﻤﺠﻤﻭﻋﺎﺕ ﻤﻘﺎﺘﻠﺔ ﺘﺭﺍﻫﻥ ﻋﻠﻰ ﺍﻝﺘﻔﺎﻭﺽ‬
‫ﻭﺍﻝﻤﺒﺎﺤﺜﺔ ﻤﻊ ﺍﻷﻤﺭﻴﻜﻴﻴﻥ‪ ،‬ﺃﻱ ﺃﻥ ﺍﻝﺘﻘﺴﻴﻡ ﺃﺼـﺒﺢ ﺠـﺎﻫﺯﹰﺍ ﻋﻠـﻰ ﻤﻭﺍﺌـﺩ ﺍﻝﺘـﺂﻤﺭ‬
‫ﻭﺍﻻﺤﺘﻴﺎل‪ ،‬ﻭﺒﺎﺕ ﺨﻁﺭﹰﺍ ﺩﺍﻫﻤ ﹰﺎ ﻴﻬﺩﺩ ﺍﻝﻤﻨﻁﻘﺔ ﺍﻝﺴﻨﻴﺔ ﻹﺨﻀﺎﻋﻬﺎ ﻝﻠﻤﺸﺭﻭﻉ ﺍﻝﺼﻠﻴﺒﻲ‪،‬‬
‫ﻭﻤﺤﺎﺼﺭﺓ ﺍﻝﻤﻜﺎﺴﺏ ﺍﻝﺠﻬﺎﺩﻴﺔ ﻓﻲ ﺍﻝﻤﻨﻁﻘﺔ ﻭﺘﻘﺯﻴﻤﻬﺎ‪ ،‬ﻭﻫﺫﺍ ﻤﺎ ﻝﻥ ﻴﻜﻭﻥ ﺒﻌـﻭﻥ ﺍﷲ‪،‬‬

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‫ﻓﻤﺒﺎﺩﺭﺓ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻝﻤﺒﺎﺭﻜﺔ ﺃﺘﺕ ﻋﻠﻰ ﻤﻭﺍﺌﺩ ﺍﻝﺘـﺂﻤﺭ ﻓﻘﻠﺒﺘﻬـﺎ ﻋﻠـﻰ ﺭﺅﻭﺱ‬
‫ﺃﺼﺤﺎﺒﻬﺎ‪ ،‬ﻭﺘﺼﺩﺕ ﻝﻠﻤﺨﻁﻁ ﺍﻝﺼﻠﻴﺒﻲ ﻭﺤﺎﺼﺭﺘﻪ ﻗﺒل ﺃﻥ ﻴﺤﺎﺼﺭﻫﺎ‪ ،‬ﻭﻋﺎﻝﺠﺘﻪ ﻗﺒـل‬
‫ﺃﻥ ﻴﻌﺎﻝﺠﻬﺎ‪ ،‬ﻝﻬﺫﺍ ﺘﻌﻠﻥ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻋﻠﻰ ﻗﻁﺎﻉ ﻤﻥ ﺍﻷﺭﺽ ﺘﺤﻘﻴﻘ ﹰﺎ ﻝﻠﻤـﺴﺘﻁﺎﻉ‬
‫ﻭﺇﺘﻴﺎﻨ ﹰﺎ ﺒﺎﻝﻤﻤﻜﻥ‪ ،‬ﻭﻻ ﻴﻌﻨﻲ ﻫﺫﺍ ﺘﺭﻙ ﺒﺎﻗﻲ ﺍﻷﺭﺽ ﺘﺤﺕ ﺴﻠﻁﺔ ﺍﻝﺼﻠﻴﺒﻴﻥ ﻭﺃﺫﻨـﺎﺒﻬﻡ‬
‫ﻤﻥ ﺍﻝﺭﻭﺍﻓﺽ ﻭﺍﻷﺤﺯﺍﺏ ﺍﻝﻜﺭﺩﻴﺔ ﺍﻝﻜﺎﻓﺭﺓ‪ ،‬ﻭﺍﻝﺩﻭﻝـﺔ ﺍﻹﺴـﻼﻤﻴﺔ ﺍﻝﺠﺩﻴـﺩﺓ ﺘﺘﻌﻬـﺩ‬
‫ﺒﻤﻭﺍﺼﻠﺔ ﺍﻝﺠﻬﺎﺩ ﻭﺍﻻﺴﺘﻌﺩﺍﺩ ﻝﺘﺨﻠﻴﺹ ﺃﺭﺍﻀـﻲ ﺍﻝﻌـﺭﺍﻕ ﻤـﻥ ﺴـﻁﻭﺓ ﺍﻝﻌﻤـﻼﺀ‬
‫ﻭﺍﻝﻤﺭﺘﺩﻴﻥ‪.‬‬
‫==============‬

‫‪١٦٦‬‬
‫‪ _٨‬ﺴﻴﻘﺎل‪ :‬ﻗﺩ ﺴﻠﻤﻨﺎ ﻝﻜﻡ ﺃﻥ ﺍﻝﻀﺭﻭﺭﺓ ﻝﻬﺎ ﺃﺤﻜﺎﻡ‪ ،‬ﻭﺍﻝﺩﻭﻝـﺔ ﺍﻹﺴـﻼﻤﻴﺔ ﺃﻤـﺭ ﻻ‬
‫ﻤﻨﺎﺹ ﻤﻨﻪ‪ ،‬ﻭﻝﻜﻥ ﻫﻼ ﺍﺨﺘﺭﺘﻡ ﺃﻤﻴﺭﹰﺍ ﻝﻬﺫﻩ ﺍﻝﺩﻭﻝﺔ ﻤﻌﺭﻭﻓ ﹰﺎ ﺒﺎﺴـﻤﻪ ﻭﻋﻴﻨـﻪ ﺤﺘـﻰ‬
‫ﺘﻁﻤﺌﻥ ﺍﻝﻨﻔﻭﺱ ﻝﺒﻴﻌﺘﻪ ﻭﺘﻨﺸﺭﺡ ﺍﻝﻘﻠﻭﺏ ﻝﻁﺎﻋﺘﻪ!!‬
‫ﻭﻨﻘﻭل‪:‬‬
‫ﻗﺩ ﻜﻔﺎﻨﺎ ﻤﺅﻨﺔ ﻫﺫﻩ ﺍﻹﺠﺎﺒﺔ ﻨﻘﻭﻻﺕ ﺃﻫل ﺍﻝﻌﻠﻡ ﻋﻥ ﺠﻤﻬﻭﺭ ﺍﻝﻨﺎﺱ ﺒﻘﺒﻭل ﻤﺜـل ﻫـﺫﺍ‬
‫ﺍﻝﺘﻌﺎﻤل‪ ،‬ﻭﺠﺭﻴﺎﻥ ﻋﺎﺩﺓ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺒﺫﻝﻙ‪ ،‬ﻴﻘﻭل ﺍﻝﺸﻴﺦ ﻋﺒﺩ ﺍﻝﻘﺎﺩﺭ ﻋﺒﺩ ﺍﻝﻌﺯﻴﺯ) ﻓـﻙ‬
‫ﺍﷲ ﺃﺴﺭﻩ ( ﻓﻲ ﻜﺘﺎﺒﻪ ﺍﻝﻌﻤﺩﺓ‪:١٤٥‬‬
‫"ﺇﻥ ﻤﺅﻝﻔﻲ ﺍﻷﺤﻜﺎﻡ ﺍﻝﺴﻠﻁﺎﻨﻴﺔ)ﺍﻝﻤﺎﻭﺭﺩﻱ ﻭﺃﺒﻲ ﻴﻌﻠﻰ ( ﺍﺘﻔﻘﺎ ﻋﻠﻰ ﺠﻭﺍﺯ ﻫﺫﺍ‪ ،‬ﻭﻫـﻭ‬
‫ﺃﻨﻪ ﻻ ﻴﻠﺯﻡ ﺃﻥ ﻴﻌﺭﻑ ﻜل ﻤﺴﻠﻡ ﺍﻹﻤﺎﻡ ﺒﻌﻴﻨﻪ ﻭﺍﺴﻤﻪ‪ ،‬ﺇﻻ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﺍﻝﺫﻴﻥ ﺘﻘﻭﻡ‬
‫ﺒﻬﻡ ﺍﻝﺤﺠﺔ‪ ،‬ﺃﻤﺎ ﻤﺎ ﻴﻠﺯﻡ ﺍﻝﻜﺎﻓﺔ ﻓﻬﻭ ﺃﻥ ﻴﻌﺭﻓﻭﺍ ﺃﻥ ﺍﻝﺨﻼﻓﺔ ﺁﻝﺕ ﺇﻝﻰ ﻤﺴﺘﺤﻘﻬﺎ‪.‬‬
‫‪١٤٦‬‬
‫ﻗﺎل ﺍﻝﻤﺎﻭﺭﺩﻱ‪:‬‬
‫ﺨﻠﹶﺎ ﹶﻓ ﹸﺔ ِﻝ ‪‬ﻤﻥ‪ ‬ﹶﺘ ﹶﻘﱠﻠ ‪‬ﺩﻫ‪‬ﺎ ﺇﻤ‪‬ﺎ ِﺒ ‪‬ﻌﻬ‪ٍ ‬ﺩ َﺃﻭ‪ ‬ﺍﺨﹾ ِﺘﻴ‪‬ﺎ ٍﺭ ﹶﻝ ِﺯﻡ‪ ‬ﻜﹶﺎﻓﱠـ ﹶﺔ ﺍﻝﹾُﺄﻤ‪‬ـ ِﺔ َﺃﻥ‪ ‬ﻴﻌ‪ِ ‬ﺭﻓﹸـﻭﺍ‬
‫" ﹶﻓ ِﺈﺫﹶﺍ ﺍﺴ‪ ‬ﹶﺘ ﹶﻘ ‪‬ﺭﺕﹾ ﺍﻝﹾ ِ‬
‫ل‬
‫ﺼﻔﹶﺎ ِﺘ ِﻪ ‪‬ﻭﻝﹶﺎ ‪‬ﻴﻠﹾ ‪‬ﺯ ‪‬ﻡ َﺃﻥ‪ ‬ﻴﻌ‪ِ ‬ﺭﻓﹸﻭ ‪‬ﻩ ِﺒ ‪‬ﻌﻴ‪ِ ‬ﻨ ِﻪ ﻭ‪‬ﺍﺴ‪‬ـ ِﻤ ِﻪ ﺇﻝﱠـﺎ َﺃﻫ‪‬ـ ُ‬
‫ﺨﻠﹶﺎ ﹶﻓ ِﺔ ﺇﻝﹶﻰ ‪‬ﻤﺴ‪ ‬ﹶﺘﺤِ ﱢﻘﻬ‪‬ﺎ ِﺒ ِ‬
‫ﺇﻓﹾﻀ‪‬ﺎ ‪‬ﺀ ﺍﻝﹾ ِ‬
‫ﺨﻠﹶﺎ ﹶﻓ ﹸﺔ ‪.‬‬
‫ﺠ ﹸﺔ ‪‬ﻭ ِﺒ ‪‬ﺒﻴ‪ ‬ﻌ ِﺘ ِﻬﻡ‪ ‬ﹶﺘﻨﹾ ‪‬ﻌ ِﻘ ‪‬ﺩ ﺍﻝﹾ ِ‬
‫ﺤ‪‬‬
‫ﻥ ﹶﺘﻘﹸﻭ ‪‬ﻡ ِﺒ ِﻬﻡ‪ ‬ﺍﻝﹾ ‪‬‬
‫ﺍﻝِﺎﺨﹾ ِﺘﻴ‪‬ﺎ ِﺭ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺱ ﹸﻜﱢﻠ ِﻬﻡ‪ ‬ﻤﻌ‪ِ ‬ﺭ ﹶﻓ ﹸﺔ ﺍﻝﹾ ِﺈﻤ‪‬ﺎ ِﻡ ِﺒ ‪‬ﻌﻴ‪ِ ‬ﻨ ِﻪ ﻭ‪‬ﺍﺴ‪‬ـ ِﻤ ِﻪ ﹶﻜﻤ‪‬ـﺎ‬
‫ﻋﻠﹶﻰ ﺍﻝﻨﱠﺎ ِ‬
‫ﺠﺏ‪ ‬‬
‫ﺠﺭِﻴ ٍﺭ ‪ :‬ﻭ‪‬ﺍ ِ‬
‫ﻥ ‪‬‬
‫ﻥ ﺒ‪ ‬‬
‫ﺴﹶﻠﻴ‪‬ﻤ‪‬ﺎ ‪‬‬
‫ل ‪‬‬
‫‪‬ﻭﻗﹶﺎ َ‬
‫ﻋ‪‬ﹶﻠﻴ‪ِ ‬ﻬﻡ‪ ‬ﻤﻌ‪ِ ‬ﺭ ﹶﻓ ﹸﺔ ﺍﻝﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﻤﻌ‪ِ ‬ﺭ ﹶﻓ ﹸﺔ ‪‬ﺭﺴ‪‬ﻭِﻝ ِﻪ ‪.‬‬
‫ل‪،‬‬
‫ﻥ ﺍﻝﱠﺘﻔﹾﺼِﻴ ِ‬
‫ﺠﻤ‪‬ﹶﻠ ِﺔ ﺩ‪‬ﻭ ‪‬‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ‪‬‬
‫ﻥ ‪‬ﻤﻌ‪ِ ‬ﺭ ﹶﻓ ﹶﺔ ﺍﻝﹾ ِﺈﻤ‪‬ﺎ ِﻡ ﹶﺘﻠﹾ ‪‬ﺯ ‪‬ﻡ ﺍﻝﹾﻜﹶﺎ ﱠﻓ ﹶﺔ ‪‬‬
‫ﺱ َﺃ ‪‬‬
‫ﺠﻤ‪‬ﻬ‪‬ﻭ ‪‬ﺭ ﺍﻝﻨﱠﺎ ِ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬‬
‫‪‬ﻭﹶﺍﱠﻝﺫِﻱ ‪‬‬
‫ﺝ ﺇﹶﻝﻴ‪ِ ‬ﻪ ‪ ،‬ﹶﻜﻤ‪‬ـﺎ‬
‫ﻋﻨﹾ ‪‬ﺩ ﺍﻝﱠﻨﻭ‪‬ﺍ ِﺯلِ ﺍﱠﻝﺘِﻲ ﹸﺘﺤ‪ِ ‬ﻭ ‪‬‬
‫ﺤ ٍﺩ َﺃﻥ‪ ‬ﻴﻌ‪ِ ‬ﺭ ﹶﻓ ‪‬ﻪ ِﺒ ‪‬ﻌﻴ‪ِ ‬ﻨ ِﻪ ﻭ‪‬ﺍﺴ‪ِ ‬ﻤ ِﻪ ﺇﻝﱠﺎ ِ‬
‫ل َﺃ ‪‬‬
‫ﻋﻠﹶﻰ ﹸﻜ ﱢ‬
‫ﺱ ‪‬‬
‫‪‬ﻭﹶﻝﻴ‪ ‬‬
‫ﺤﺭ‪‬ﺍ ِﻡ‬
‫ل ﻭ‪‬ﺍﻝﹾ ‪‬‬
‫ﺤﻠﹶﺎ ِ‬
‫ﻥ ﻓِﻲ ﺍﻝﹾ ‪‬‬
‫ﻥ ‪‬ﻴﻔﹾﺘﹸﻭ ‪‬‬
‫ﻥ ﹶﺘﻨﹾ ‪‬ﻌ ِﻘ ‪‬ﺩ ِﺒ ِﻬﻡ‪ ‬ﺍﻝﹾ َﺄﺤ‪‬ﻜﹶﺎ ‪‬ﻡ ﻭ‪‬ﺍﻝﹾ ﹸﻔ ﹶﻘﻬ‪‬ﺎ ِﺀ ﺍﻝﱠﺫِﻴ ‪‬‬
‫ﻥ ‪‬ﻤﻌ‪‬ﺭِ ﹶﻓ ﹶﺔ ﺍﻝﹾ ﹸﻘﻀ‪‬ﺎ ِﺓ ﺍﱠﻝﺫِﻴ ‪‬‬
‫َﺃ ‪‬‬
‫ﺠ ِﺔ ﺇﹶﻝﻴ‪ِ ‬ﻬﻡ‪ ، ‬ﻭﹶﻝﻭ‪ ‬ﻝﹶـ ِﺯ ‪‬ﻡ‬
‫ل ﺍﻝﹾﻤ‪‬ﺤ‪ِ ‬ﻭ ‪‬‬
‫ﻋﻨﹾ ‪‬ﺩ ﺍﻝﱠﻨﻭ‪‬ﺍ ِﺯ ِ‬
‫ل ﺇﻝﱠﺎ ِ‬
‫ﻥ ﺍﻝﱠﺘﻔﹾﺼِﻴ ِ‬
‫ﺠﻤ‪‬ﹶﻠ ِﺔ ﺩ‪‬ﻭ ‪‬‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ‪‬‬
‫ﹶﺘﻠﹾ ‪‬ﺯ ‪‬ﻡ ﺍﻝﹾﻌ‪‬ﺎ ‪‬ﻤ ﹶﺔ ‪‬‬
‫ﻑ ﺍﻝﹾ ِﺈﻤ‪‬ﺎ ‪‬ﻡ ِﺒ ‪‬ﻌﻴ‪ِ ‬ﻨ ِﻪ ﻭ‪‬ﺍﺴ‪ِ ‬ﻤ ِﻪ ﹶﻝﹶﻠ ِﺯ ‪‬ﻤﺕﹾ ﺍﻝﹾ ِﻬﺠ‪ ‬ﺭ ﹸﺓ ﺇﹶﻝﻴ‪ِ ‬ﻪ ‪‬ﻭﹶﻝﻤ‪‬ـﺎ ﺠ‪‬ـﺎ ‪‬ﺯ‬
‫ﺤﺩٍ ِﻤﻥ‪ ‬ﺍﻝﹾُﺄ ‪‬ﻤ ِﺔ َﺃﻥ‪ ‬ﻴﻌ‪ِ ‬ﺭ ﹶ‬
‫ل ﻭ‪‬ﺍ ِ‬
‫ﹸﻜ ﱠ‬
‫ﻑ ﺨﹶﺎ ِﺭﺠ‪‬ﺎ ‪‬ﻭﺒِﺎﻝﹾﻔﹶـﺴ‪‬ﺎ ِﺩ‬
‫ﻥ ‪‬ﻭﹶﻝﺼ‪‬ﺎ ‪‬ﺭ ﻤِﻥ‪ ‬ﺍﻝﹾ ‪‬ﻌﺭ‪ِ ‬‬
‫ﺨﹸﻠ ‪‬ﻭ ﺍﻝﹾ َﺄﻭ‪‬ﻁﹶﺎ ِ‬
‫ﻙ ﺇﻝﹶﻰ ﹸ‬
‫ﻋ ِﺩ ‪‬ﻭﹶﻝ َﺄﻓﹾﻀ‪‬ﻰ ﹶﺫِﻝ ‪‬‬
‫ﻑ ﺍﻝﹾ َﺄﺒ‪‬ﺎ ِ‬
‫ﺨﱡﻠ ﹸ‬
‫ﹶﺘ ﹶ‬
‫ﻋ‪‬ﺎ ِﺌﺩ‪‬ﺍ ‪." ،‬‬
‫ﻭﻗﺎل ﺃﺒﻭ ﻴﻌﻠﻰ ‪:١٤٧‬‬

‫‪١٤٥‬‬
‫‪-‬ﺹ )‪ (١٨٠‬ﻭ ﺍﻝﻌﻤﺩﺓ ﻓﻲ ﺇﻋﺩﺍﺩ ﺍﻝﻌﺩﺓ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٢٨٩‬‬
‫‪١٤٦‬‬
‫‪ -‬ﺍﻷﺤﻜﺎﻡ ﺍﻝﺴﻠﻁﺎﻨﻴﺔ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٢٤‬ﻭ )ﺍﻷﺤﻜﺎﻡ ﺍﻝﺴﻠﻁﺎﻨﻴﺔ( ﻝﻠﻤﺎﻭﺭﺩﻱ ﺹ ‪١٥‬‬

‫‪١٦٧‬‬
‫"ﻭﻻ ﻴﺠﺏ ﻋﻠﻰ ﻜﺎﻓﺔ ﺍﻝﻨﺎﺱ ﻤﻌﺭﻓﺔ ﺍﻹﻤﺎﻡ ﺒﻌﻴﻨﻪ ﻭﺍﺴﻤﻪ‪ ،‬ﺇﻻ ﻤـﻥ ﻫـﻭ ﻤـﻥ ﺃﻫـل‬
‫ﺍﻻﺨﺘﻴﺎﺭ ﺍﻝﺫﻴﻥ ﺘﻘﻭﻡ ﺒﻬﻡ ﺍﻝﺤﺠﺔ ﻭﺘﻨﻌﻘﺩ ﺒﻬﻡ ﺍﻝﺨﻼﻓﺔ"‪.‬‬
‫ﻗﻠﺕ‪ :‬ﻭﻤﻥ ﺍﻝﺒﻴﻌﺎﺕ ﺍﻝﺘﻲ ﻭﻗﻌﺕ ﺒﻬﺫﻩ ﺍﻝﻜﻴﻔﻴﺔ ﺃﺫﻜﺭ‪ :‬ﺒﻴﻌﺔ ﻋﻤﺭ ﺒﻥ ﻋﺒﺩ ﺍﻝﻌﺯﻴﺯ ﻭﻫـﻭ‬
‫ﺃﺤﺩ ﺍﻝﺭﺍﺸﺩﻴﻥ‪ ،‬ﻭﺒﻴﻌﺔ ﺩﻋﻭﺓ ﺍﻝﻌﺒﺎﺴﻴﻴﻥ‪ ،‬ﻜﻤﺎ ﻴﻠﻲ‪:‬‬
‫‪ _ ١‬ﺒﻴﻌﺔ ﺍﻝﺨﻼﻓﺔ ﻝﻌﻤﺭ ﺒﻥ ﻋﺒﺩ ﺍﻝﻌﺯﻴﺯ ﺍﻝﺨﻠﻴﻔﺔ ﺍﻝﺭﺍﺸﺩ ‪:١٤٨‬‬
‫ﻋ ِﻬ ‪‬ﺩ ﺍﻝﺨﻠﻴﻔﺔ ﻋﺒﺩ ﺍﻝﻤﻠﻙ ﺒﻥ ﻤﺭﻭﺍﻥ ﻝﺒﻨﻴﻪ ﺒﺎﻝﺨﻼﻓﺔ ﻤﻥ ﺒﻌﺩﻩ‪ ،‬ﻓﺘﻭﻝﻰ ﺍﻝﻭﻝﻴﺩ ﺜﻡ ﺴﻠﻴﻤﺎﻥ‪،‬‬
‫‪‬‬
‫ﺤﻴ‪‬ﻭ‪‬ﺓ ﺒﺄﻥ ‪‬ﻴﻌ‪‬ﻬ‪‬ﺩ ﺇﻝﻰ ﻋﻤﺭ ﺒﻥ‬
‫ﻀ ‪‬ﺭ ﺴﻠﻴﻤﺎﻥ ﺃﺸﺎﺭ ﻋﻠﻴﻪ ﺍﻝﺘﺎﺒﻌﻲ ﺍﻝﺠﻠﻴل ﺭﺠﺎﺀ ﺒﻥ ‪‬‬
‫ﺤ ِ‬
‫ﻓﻠﻤﺎ ‪‬‬
‫ﻋﺒﺩ ﺍﻝﻌﺯﻴﺯ‪،‬‬
‫ل‪:‬‬
‫ﻕ ِﻝ ‪‬ﺒﻨِـﻲ ُﺃ ‪‬ﻤﻴ‪‬ـ ﹶﺔ ﻗﹶـﺎ َ‬
‫ﺼﺩ‪ٍ ‬‬
‫ﻥ ‪‬ﻭﺯِﻴ ‪‬ﺭ ِ‬
‫ﺤﻴ‪ ‬ﻭ ﹶﺓ ‪‬ﻭﻜﹶﺎ ‪‬‬
‫ﻥ ‪‬‬
‫ﻋﻥ‪ ‬ﺭﺠ‪‬ﺎ ِﺀ ﺒ‪ِ ‬‬
‫ﺠﺭِﻴﺭٍ‪ ،‬‬
‫ﻥ ‪‬‬
‫ﻗﺎل ‪‬ﻭ ‪‬ﺭﻭ‪‬ﻯ ﺍﺒ‪ ‬‬
‫ﻲ ﺍﺒ‪‬ﻨﹰﺎ ﹶﻝ ‪‬ﻪ ﺼ‪‬ـﻐِﻴﺭ‪‬ﺍ ﻝﹶـﻡ‪ ‬ﻴﺒ‪‬ﻠﹸـ ِﻎ‬
‫ﻙ ‪‬ﻭ ‪‬ﻫ ‪‬ﻭ ‪‬ﻤﺭِﻴﺽ‪َ ‬ﺃﻥ‪ ‬ﻴ ‪‬ﻭﱢﻝ ‪‬‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﹾ ‪‬ﻤِﻠ ِ‬
‫ﻥ ﺒ‪‬ﻥ‪ ‬‬
‫ﺴﹶﻠﻴ‪‬ﻤ‪‬ﺎ ‪‬‬
‫ﺍﺴ‪ ‬ﹶﺘﺸﹶﺎ ‪‬ﺭﻨِﻲ ‪‬‬
‫ل‬
‫ﺠَ‬
‫ﻥ ِﻤﻥ‪ ‬ﺒﻌ‪ِ ‬ﺩ ِﻩ ﺍﻝ ‪‬ﺭ ‪‬‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫ﻲ ‪‬‬
‫ﺨﻠِﻴ ﹶﻔ ﹶﺔ ﻓِﻲ ﹶﻗﺒ‪ِ ‬ﺭ ِﻩ َﺃﻥ‪ ‬ﻴ ‪‬ﻭﱢﻝ ‪‬‬
‫ﻅ ﺍﻝﹾ ﹶ‬
‫ﻥ ِﻤﻤ‪‬ﺎ ‪‬ﻴﺤ‪ ‬ﹶﻔ ﹸ‬
‫ﺕ‪ِ :‬ﺇ ‪‬‬
‫ﺤﹸﻠﻡ‪ ،‬ﹶﻓ ﹸﻘﻠﹾ ﹸ‬
‫ﺍﻝﹾ ‪‬‬
‫ﻁﻨﹾﻁِﻴ ِﻨ‪‬ﻴﺔِ‪،‬‬
‫ﻙ ﺒِﺎﻝﹾﻘﹸـﺴ‪ ‬ﹶ‬
‫ﻋﻨﹾ ‪‬‬
‫ﺕ ﹶﻝ ‪‬ﻪ‪ِ :‬ﺇﱠﻨ ‪‬ﻪ ﻏﹶﺎ ِﺌﺏ‪ ‬‬
‫ﺍﻝﺼ‪‬ﺎِﻝﺢ‪ ،‬ﹸﺜ ‪‬ﻡ ﺸﹶﺎ ‪‬ﻭ ‪‬ﺭﻨِﻲ ﻓِﻲ ِﻭﻝﹶﺎ ‪‬ﻴ ِﺔ ﺍﺒ‪ِ ‬ﻨ ِﻪ ﺩ‪‬ﺍ ‪‬ﻭﺩ‪ ،‬ﹶﻓ ﹸﻘﻠﹾ ﹸ‬
‫ل‪:‬‬
‫ﻥ‪ .‬ﻗﹶـﺎ َ‬
‫ﻙ ﻴ‪‬ﺎ َﺃﻤِﻴ ‪‬ﺭ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﺕ‪ :‬ﺭﺃْ ‪‬ﻴ ‪‬‬
‫ل‪ :‬ﹶﻓ ‪‬ﻤﻥ‪ ‬ﹶﺘﺭ‪‬ﻯ؟ ﹶﻓ ﹸﻘﻠﹾ ﹸ‬
‫ﻲ ‪‬ﻫ ‪‬ﻭ َﺃﻡ‪ ‬ﻤ‪‬ﻴﺕﹲ؟ ﹶﻓﻘﹶﺎ َ‬
‫ﺤ‪‬‬
‫‪‬ﻭﻝﹶﺎ ﹶﺘﺩ‪‬ﺭِﻱ َﺃ ‪‬‬
‫ل‪:‬‬
‫ﻀﻠﹰﺎ ‪‬ﻤﺴ‪ِ‬ﻠﻤ‪‬ﺎ‪ .‬ﹶﻓﻘﹶـﺎ َ‬
‫ﺨ‪‬ﻴﺭ‪‬ﺍ ﻓﹶﺎ ِ‬
‫ﺕ‪َ :‬ﺃﻋ‪‬ﹶﻠ ‪‬ﻤ ‪‬ﻪ ﻭ‪‬ﺍﻝﱠﻠ ِﻪ ﹶ‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﹾ ‪‬ﻌﺯِﻴﺯِ؟ ﹶﻓ ﹸﻘﻠﹾ ﹸ‬
‫ﻥ ‪‬‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ ﺒ‪ِ ‬‬
‫ﻑ ﹶﺘ ‪‬ﺭﻯ ﻓِﻲ ‪‬‬
‫ﹶﻜﻴ‪ ‬ﹶ‬
‫ل‬
‫ﻙ‪ .‬ﹶﻓ َﺄﺸﹶﺎ ‪‬ﺭ ‪‬ﺭﺠ‪‬ﺎﺀ‪َ ‬ﺃﻥ‪ ‬ﻴﺠ‪ ‬ﻌ َ‬
‫ﻥ ِﺒ ﹶﺫِﻝ ‪‬‬
‫ﻑ ِﺇﺨﹾ ‪‬ﻭﺘِﻲ ﻝﹶﺎ ‪‬ﻴﺭ‪‬ﻀ‪‬ﻭ ‪‬‬
‫ﺨ ‪‬ﻭ ﹸ‬
‫ﻋﻠﹶﻰ ﹶﺫِﻝﻙ‪ ،‬ﻭﹶﻝ ِﻜﻥ‪ ‬ﺃَ ﹶﺘ ﹶ‬
‫‪‬ﻫ ‪‬ﻭ ﻭ‪‬ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﻙ ‪‬ﺒﻨِـﻲ‬
‫ﻲ ﺒِـ ﹶﺫِﻝ ‪‬‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﹾ ‪‬ﻌﺯِﻴ ِﺯ ِﻝ ‪‬ﻴﺭ‪‬ﻀِـ ‪‬‬
‫ﻥ ‪‬‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ ﺒ‪ِ ‬‬
‫ﻲ ﺍﻝﹾ ‪‬ﻌﻬ‪ِ ‬ﺩ ِﻤﻥ‪ ‬ﺒﻌ‪ِ ‬ﺩ ‪‬‬
‫ﻙ ‪‬ﻭِﻝ ‪‬‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﹾ ‪‬ﻤِﻠ ِ‬
‫ﻥ ‪‬‬
‫‪‬ﻴﺯِﻴ ‪‬ﺩ ﺒ‪ ‬‬
‫ﺏ‪:‬‬
‫‪‬ﻤﺭ‪‬ﻭ‪‬ﺍﻥ‪ ،‬ﹶﻓ ﹶﻜ ﹶﺘ ‪‬‬
‫ﻥ‬
‫ﻥ ِﻝ ‪‬ﻌ ‪‬ﻤ ‪‬ﺭ ﺒ‪‬ـ ِ‬
‫ﻥ ﺃَﻤِﻴ ِﺭ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﺴﹶﻠﻴ‪‬ﻤ‪‬ﺎ ‪‬‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﻥ ﺍﻝ ‪‬ﺭﺤِﻴﻡِ‪ ،‬ﻫﺫﹶﺍ ِﻜﺘﹶﺎﺏ‪ِ ‬ﻤﻥ‪ ‬‬
‫ِﺒﺴ‪ِ ‬ﻡ ﺍﻝﱠﻠ ِﻪ ﺍﻝ ‪‬ﺭﺤ‪ ‬ﻤ ِ‬
‫ﻋﺒ‪‬ـ ِﺩ ﺍﻝﹾ ‪‬ﻤﻠِـﻙِ‪،‬‬
‫ﻥ ‪‬‬
‫ﺨﻠﹶﺎ ﹶﻓ ﹶﺔ ِﻤﻥ‪ ‬ﺒﻌ‪‬ﺩِﻱ‪ ،‬ﻭ ِﻤﻥ‪ ‬ﺒﻌ‪‬ﺩِ ِﻩ ‪‬ﻴﺯِﻴ ‪‬ﺩ ﺒ‪‬ـ ‪‬‬
‫ﻙ ﺍﻝﹾ ِ‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﹾ ‪‬ﻌﺯِﻴﺯِ‪ِ ،‬ﺇﻨﱢﻲ ﹶﻗﺩ‪ ‬ﻭﱠﻝﻴ‪‬ﹸﺘ ‪‬‬
‫‪‬‬
‫ﻓﹶﺎﺴ‪ ‬ﻤﻌ‪‬ﻭﺍ ﹶﻝ ‪‬ﻪ ‪‬ﻭَﺃﻁِﻴﻌ‪‬ﻭﺍ‪ ،‬ﻭ‪‬ﺍ ﱠﺘﻘﹸﻭﺍ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻭﻝﹶﺎ ﹶﺘﺨﹾ ﹶﺘِﻠﻔﹸﻭﺍ ﹶﻓ ‪‬ﻴﻁﹾ ‪‬ﻤ ‪‬ﻊ ﻓِﻴ ﹸﻜﻡ‪.‬‬
‫ل ﹶﻝ ‪‬ﻪ‪ :‬ﺍﺠ‪‬ﻤ‪‬ـﻊ‪‬‬
‫ﻁﺔِ‪ ،‬ﹶﻓﻘﹶﺎ َ‬
‫ﺸ ‪‬ﺭ ﹶ‬
‫ﺏ ﺍﻝ ﱡ‬
‫ﺤ ِ‬
‫ﻲ ﺼ‪‬ﺎ ِ‬
‫ﺴ‪‬‬
‫ﻥ ﺤ‪‬ﺎ ِﻤ ٍﺩ ﺍﻝﹾ ‪‬ﻌﺒ‪ِ ‬‬
‫ﺏ ﺒ‪ِ ‬‬
‫ل ِﺇﻝﹶﻰ ﹶﻜﻌ‪ِ ‬‬
‫ﺴَ‬
‫ﺏ ‪‬ﻭَﺃﺭ‪ ‬‬
‫ﺨ ﹶﺘ ‪‬ﻡ ﺍﻝﹾ ِﻜﺘﹶﺎ ‪‬‬
‫‪‬ﻭ ﹶ‬
‫ﺏ ‪‬ﻤﺨﹾﺘﹸﻭﻤ‪‬ﺎ‪ ،‬ﹶﻓ ‪‬ﻤﻥ‪َ ‬ﺃﺒ‪‬ﻰ ِﻤﻨﹾ ‪‬ﻬﻡ‪ ‬ﻓﹶﺎﻀ‪ِ ‬ﺭﺏ‪‬‬
‫ﻋﻠﹶﻰ ﻤ‪‬ﺎ ﻓِﻲ ‪‬ﻫﺫﹶﺍ ﺍﻝﹾ ِﻜﺘﹶﺎ ِ‬
‫ل ‪‬ﺒﻴ‪‬ﺘِﻲ‪ ،‬ﹶﻓ ‪‬ﻤﺭ‪ ‬ﻫﻡ‪ ‬ﹶﻓﻠﹾ ‪‬ﻴﺒ‪‬ﺎ ِﻴﻌ‪‬ﻭﺍ ‪‬‬
‫َﺃﻫ‪َ ‬‬
‫ل ﹶﻝﻬ‪‬ـﻡ‪ :‬ﻫ‪‬ـﺫﹶﺍ‬
‫ﻋﻠﹶﻰ ﺃَﻤِﻴ ِﺭ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴﻥ‪ ،‬ﹶﻓﻘﹶـﺎ َ‬
‫ﺴﱠﻠﻤ‪‬ﻭﺍ ‪‬‬
‫ل ِﺭﺠ‪‬ﺎلٌ ِﻤﻨﹾ ‪‬ﻬﻡ‪ ‬ﹶﻓ ‪‬‬
‫ﺨَ‬
‫ﻋﹸﻨ ﹶﻘﻪ‪ ،‬ﻓﹶﺎﺠ‪ ‬ﹶﺘ ‪‬ﻤﻌ‪‬ﻭﺍ ‪‬ﻭ ‪‬ﺩ ﹶ‬
‫‪‬‬
‫ﺠﻠﹰﺎ‪.‬‬
‫ﺠﻠﹰﺎ ‪‬ﺭ ‪‬‬
‫ﺕ ﻓِﻴ ِﻪ‪ .‬ﹶﻓﺒ‪‬ﺎ ‪‬ﻴﻌ‪‬ﻭﺍ ‪‬ﺭ ‪‬‬
‫ﻋﻬ‪‬ﺩِﻱ ِﺇﹶﻝﻴ‪ ‬ﹸﻜﻡ‪ ‬ﻓﹶﺎﺴ‪ ‬ﻤﻌ‪‬ﻭﺍ ﹶﻝ ‪‬ﻪ ‪‬ﻭَﺃﻁِﻴﻌ‪‬ﻭﺍ ‪‬ﻭﺒ‪‬ﺎ ِﻴﻌ‪‬ﻭﺍ ‪‬ﻤﻥ‪ ‬ﻭﱠﻝﻴ‪ ‬ﹸ‬
‫ﺏ ‪‬‬
‫ﺍﻝﹾ ِﻜﺘﹶﺎ ‪‬‬

‫‪١٤٧‬‬
‫‪) -‬ﺍﻷﺤﻜﺎﻡ ﺍﻝﺴﻠﻁﺎﻨﻴﺔ( ﻷﺒﻲ ﻴﻌﻠﻰ ﺹ ‪٢٧‬‬
‫‪١٤٨‬‬
‫‪ -‬ﺍﻝﺒﺩﺍﻴﺔ ﻭﺍﻝﻨﻬﺎﻴﺔ ﻻﺒﻥ ﻜﺜﻴﺭ ﻤﺩﻗﻕ ‪) -‬ﺝ ‪ / ١٠‬ﺹ ‪ (٣٣٢‬ﻭ ﺘﺎﺭﻴﺦ ﺍﻝﺭﺴل ﻭﺍﻝﻤﻠﻭﻙ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪(٧٣‬‬

‫‪١٦٨‬‬
‫ﺤﺭ‪ ‬ﻤﺘِـﻲ‬
‫ﻙ ﺍﻝﻠﱠـ ‪‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺸ ‪‬ﺩ ‪‬‬
‫ل‪َ :‬ﺃﻨﹾ ﹸ‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﹾ ‪‬ﻌﺯِﻴ ِﺯ ﹶﻓﻘﹶﺎ َ‬
‫ﻥ ‪‬‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ ﺒ‪ ‬‬
‫ل ‪‬ﺭﺠ‪‬ﺎﺀ‪ :‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﺘ ﹶﻔ ‪‬ﺭﻗﹸﻭﺍ ﺠ‪‬ﺎ ‪‬ﺀﻨِﻲ ‪‬‬
‫ﻗﹶﺎ َ‬
‫ﻲ ﺤ‪‬ﺎلٌ ﻝﹶـﺎ‬
‫ل َﺃﻥ‪ ‬ﻴﺄْ ِﺘ ‪‬‬
‫ﻥ ﹶﻗﺒ‪َ ‬‬
‫ﺤﺘﱠﻰ َﺃﺴ‪ ‬ﹶﺘﻌ‪ِ ‬ﻔ ‪‬ﻴ ‪‬ﻪ ﺍﻝﹾﺂ ‪‬‬
‫ﻙ ‪‬‬
‫ﺏ ﻝِﻲ ﹶﺫِﻝ ‪‬‬
‫ﻥ ﹶﻜ ﹶﺘ ‪‬‬
‫‪‬ﻭ ‪‬ﻤ ‪‬ﻭ ‪‬ﺩﺘِﻲ ِﺇﻝﱠﺎ َﺃﻋ‪‬ﹶﻠﻤ‪ ‬ﹶﺘﻨِﻲ ِﺇﻥ‪ ‬ﻜﹶﺎ ‪‬‬
‫ل‪:‬‬
‫ﺤﺭ‪‬ﻓﹰﺎ ﻭ‪‬ﺍﺤِـﺩ‪‬ﺍ‪ .‬ﻗﹶـﺎ َ‬
‫ﻙ ‪‬‬
‫ﺕ‪ :‬ﻭ‪‬ﺍﻝﱠﻠ ِﻪ ﻝﹶﺎ ُﺃﺨﹾ ِﺒ ‪‬ﺭ ‪‬‬
‫ﻋ ﹶﺔ! ﹶﻓ ﹸﻘﻠﹾ ﹸ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﺍﻝﺴ‪‬ﺎ ‪‬‬
‫ﻋﻠﹶﻰ ﻤ‪‬ﺎ َﺃﻗﹾ ِﺩ ‪‬ﺭ ‪‬‬
‫َﺃﻗﹾ ِﺩ ‪‬ﺭ ﻓِﻴﻬ‪‬ﺎ ‪‬‬
‫ﺤﺭ‪‬ﻤ‪‬ـ ﹰﺔ ‪‬ﻭﻤ‪‬ـ ‪‬ﻭ ‪‬ﺩ ﹰﺓ ﹶﻗﺩِﻴﻤ‪‬ـﺔﹰ‪،‬‬
‫ﻙ ‪‬‬
‫ﻥ ﻝِﻲ ﺒِـ ‪‬‬
‫ل‪ :‬ﻴ‪‬ﺎ ‪‬ﺭﺠ‪‬ﺎﺀ‪ِ ،‬ﺇ ‪‬‬
‫ﻙ ﹶﻓﻘﹶﺎ َ‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﹾ ‪‬ﻤِﻠ ِ‬
‫ﻥ ‪‬‬
‫‪‬ﻭﹶﻝ ِﻘ ‪‬ﻴﻨِﻲ ِﻫﺸﹶﺎ ‪‬ﻡ ﺒ‪ ‬‬
‫ﻏﻴ‪‬ﺭِﻱ ﹶﺘ ﹶﻜﱠﻠﻤ‪‬ﺕﹸ‪ ،‬ﹶﻓﻤ‪‬ـﺎ ِﻤﺜﹾﻠِـﻲ‬
‫ﻥ ِﺇﻝﹶﻰ ﹶ‬
‫ﻋِﻠﻤ‪‬ﺕﹸ‪ ،‬ﻭِﺇﻥ‪ ‬ﻜﹶﺎ ‪‬‬
‫ﻲ ‪‬‬
‫ﻥ ِﺇﹶﻝ ‪‬‬
‫ﹶﻓ َﺄﺨﹾ ِﺒﺭ‪‬ﻨِﻲ ‪‬ﻫﺫﹶﺍ ﺍﻝﹾ َﺄﻤ‪‬ﺭ‪ ،‬ﹶﻓ ِﺈﻥ‪ ‬ﻜﹶﺎ ‪‬‬
‫ﻲ‪.‬‬
‫ﺴ ‪‬ﺭ ِﺇﹶﻝ ‪‬‬
‫ﺤﺩ‪‬ﺍ ِﻤﻤ‪‬ﺎ َﺃ ‪‬‬
‫ﺤﺭ‪ ‬ﹰﻓﺎ ﻭ‪‬ﺍ ِ‬
‫ﻙ ‪‬‬
‫ﺕ‪ :‬ﻭ‪‬ﺍﻝﱠﻠ ِﻪ ﻝﹶﺎ ُﺃﺨﹾ ِﺒ ‪‬ﺭ ‪‬‬
‫ﺼ ‪‬ﺭ ِﺒ ِﻪ‪ .‬ﹶﻓ ﹸﻘﻠﹾ ﹸ‬
‫ﹸﻗ ‪‬‬
‫ﺴﻜﹾ ‪‬ﺭ ﹸﺓ ﻤِـﻥ‪‬‬
‫ﺨ ﹶﺫﺘﹾ ‪‬ﻪ ﺍﻝـ ‪‬‬
‫ﺕ ِﺇﺫﹶﺍ َﺃ ﹶ‬
‫ﺠ ‪‬ﻌﻠﹾ ﹸ‬
‫ﺴﹶﻠﻴ‪‬ﻤ‪‬ﺎﻥ‪ ،‬ﹶﻓ ِﺈﺫﹶﺍ ‪‬ﻫ ‪‬ﻭ ‪‬ﻴﻤ‪‬ﻭﺕﹸ‪ ،‬ﹶﻓ ‪‬‬
‫ﻋﻠﹶﻰ ‪‬‬
‫ﺕ ‪‬‬
‫ﺨﻠﹾ ﹸ‬
‫ل ‪‬ﺭﺠ‪‬ﺎﺀ‪ :‬ﻭ ‪‬ﺩ ﹶ‬
‫ﻗﹶﺎ َ‬
‫ﺕ‬
‫ﻙ ‪‬ﺒﻌ‪ ‬ﺩ ﻴ‪‬ﺎ ‪‬ﺭﺠ‪‬ﺎ ‪‬ﺀ‪ .‬ﹶﻓ ﹶﻔ ‪‬ﻌﻠﹾ ﹸ‬
‫ﻥ ِﻝ ﹶﺫِﻝ ‪‬‬
‫ل‪ :‬ﹶﻝﻡ‪ ‬ﻴﺄْ ِ‬
‫ﻕ ‪‬ﻴﻘﹸﻭ ُ‬
‫ﺤ ‪‬ﺭ ﹸﻓﻪ‪ِ ‬ﺇﻝﹶﻰ ﺍﻝﹾ ِﻘﺒ‪‬ﹶﻠﺔِ‪ ،‬ﹶﻓ ِﺈﺫﹶﺍ َﺃﻓﹶﺎ ﹶ‬
‫ﺕ َﺃ ‪‬‬
‫ﺕ ﺍﻝﹾ ‪‬ﻤﻭ‪ِ ‬‬
‫ﺴ ﹶﻜﺭ‪‬ﺍ ِ‬
‫‪‬‬
‫ﺸﻴ‪‬ﺌًﺎ‪َ ،‬ﺃﺸﹾـ ‪‬ﻬ ‪‬ﺩ َﺃﻥ‪‬‬
‫ﺕ ﹸﺘﺭِﻴ ‪‬ﺩ ﹶ‬
‫ﻥ ﻴ‪‬ﺎ ‪‬ﺭﺠ‪‬ﺎ ‪‬ﺀ ِﺇﻥ‪ ‬ﹸﻜﻨﹾ ﹶ‬
‫ﻥ ﺍﻝﹾﺂ ‪‬‬
‫ل‪ِ :‬ﻤ ‪‬‬
‫ﺕ ﺍﻝﺜﱠﺎِﻝ ﹶﺜ ﹸﺔ ﻗﹶﺎ َ‬
‫ﻙ ‪‬ﻤ ‪‬ﺭ ﹶﺘﻴ‪‬ﻥِ‪ ،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﻜﹶﺎ ﹶﻨ ِ‬
‫ﹶﺫِﻝ ‪‬‬
‫ﺤ ‪‬ﺭﻓﹾﹸﺘ ‪‬ﻪ ِﺇﻝﹶـﻰ ﺍﻝﹾ ِﻘﺒ‪‬ﻠﹶـ ِﺔ ‪‬ﻭﻤ‪‬ـﺎﺕﹶ‪،‬‬
‫ل‪ :‬ﹶﻓ ‪‬‬
‫ﻋﺒ‪ ‬ﺩ ‪‬ﻩ ‪‬ﻭ ‪‬ﺭﺴ‪‬ﻭﹸﻝﻪ‪ ،‬ﻗﹶﺎ َ‬
‫ﺤ ‪‬ﻤﺩ‪‬ﺍ ‪‬‬
‫ﻥ ‪‬ﻤ ‪‬‬
‫ﻝﹶﺎ ِﺇﹶﻝ ‪‬ﻪ ِﺇﻝﱠﺎ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻭَﺃﺸﹾ ‪‬ﻬ ‪‬ﺩ َﺃ ‪‬‬
‫ﺠﻤ‪‬ـ ‪‬ﻊ‬
‫ﻥ ﺤ‪‬ﺎ ِﻤﺩٍ‪ ،‬ﹶﻓ ‪‬‬
‫ﺏ ﺒ‪ِ ‬‬
‫ﺴﻠﹾﺕﹸ ِﺇﻝﹶﻰ ﹶﻜﻌ‪ِ ‬‬
‫ﻋﹶﻠﻴ‪‬ﻪِ‪ ،‬ﻭَﺃﺭ‪ ‬‬
‫ﺏ ‪‬‬
‫ﺕ ﺍﻝﹾﺒ‪‬ﺎ ‪‬‬
‫ﺨﻀ‪‬ﺭ‪‬ﺍﺀ‪ ،‬ﻭَﺃﻏﹾﹶﻠﻘﹾ ﹸ‬
‫ﻁﻴ‪‬ﹸﺘ ‪‬ﻪ ِﺒ ﹶﻘﻁِﻴ ﹶﻔ ٍﺔ ﹶ‬
‫ﹶﻓ ﹶﻐ ﱠ‬
‫ﺕ‪:‬‬
‫ﺏ‪ .‬ﹶﻓﻘﹶﺎﻝﹸﻭﺍ‪ :‬ﹶﻗﺩ‪ ‬ﺒ‪‬ﺎ ‪‬ﻴﻌ‪‬ﻨﹶﺎ‪ .‬ﹶﻓ ﹸﻘﻠﹾـ ﹸ‬
‫ﺕ‪ :‬ﺒ‪‬ﺎ ِﻴﻌ‪‬ﻭﺍ ِﻝ ‪‬ﻤﻥ‪ ‬ﻓِﻲ ‪‬ﻫﺫﹶﺍ ﺍﻝﹾ ِﻜﺘﹶﺎ ِ‬
‫ﻕ ﹶﻓ ﹸﻘﻠﹾ ﹸ‬
‫ﺠ ِﺩ ﺩ‪‬ﺍ ِﺒ ٍ‬
‫ﺱ ﻓِﻲ ‪‬ﻤﺴ‪ِ ‬‬
‫ﺍﻝﻨﱠﺎ ‪‬‬
‫ﻋﻠﹶـﻴ‪ِ ‬ﻬﻡ‪،‬‬
‫ﺏ ‪‬‬
‫ﺕ ﺍﻝﹾ ِﻜﺘﹶﺎ ‪‬‬
‫ﺕ‪ .‬ﻭ ﹶﻗ ‪‬ﺭﺃْ ﹸ‬
‫ﺤ ِﺒ ﹸﻜﻡ‪ ‬ﹶﻓ ﹶﻘﺩ‪ ‬ﻤ‪‬ﺎ ﹶ‬
‫ﺕ‪ :‬ﻗﹸﻭﻤ‪‬ﻭﺍ ِﺇﻝﹶﻰ ﺼ‪‬ﺎ ِ‬
‫ﺒ‪‬ﺎ ِﻴﻌ‪‬ﻭﺍ ﺜﹶﺎ ِﻨ ‪‬ﻴ ﹰﺔ‪ .‬ﹶﻓ ﹶﻔ ‪‬ﻌﻠﹸﻭﺍ‪ ،‬ﹸﺜ ‪‬ﻡ ﹸﻗﻠﹾ ﹸ‬
‫ﺕ‪:‬‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﹾ ‪‬ﻌﺯِﻴﺯِ‪ ،‬ﹶﺘ ﹶﻐ ‪‬ﻴ ‪‬ﺭﺕﹾ ‪‬ﻭﺠ‪‬ﻭ ‪‬ﻩ ‪‬ﺒﻨِﻲ ‪‬ﻤﺭ‪‬ﻭ‪‬ﺍﻥ‪ ،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﻗﹶـ ‪‬ﺭﺃْ ﹸ‬
‫ﻥ ‪‬‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ ﺒ‪ِ ‬‬
‫ﺕ ِﺇﻝﹶﻰ ِﺫﻜﹾ ِﺭ ‪‬‬
‫ﹶﻓﹶﻠﻤ‪‬ﺎ ﺍﻨﹾ ﹶﺘ ‪‬ﻬﻴ‪ ‬ﹸ‬
‫ﺸﻲ‪‬ﺀِ‪ ،‬ﻭﻨﹶﺎﺩ‪‬ﻯ ِﻫﺸﹶﺎﻡ‪ :‬ﻝﹶﺎ ﹸﻨﺒ‪‬ﺎ ِﻴﻌ‪‬ـ ‪‬ﻪ‬
‫ﺽ ﺍﻝ ﱠ‬
‫ﺠﻌ‪‬ﻭﺍ ‪‬ﺒﻌ‪ ‬‬
‫ﻙ ِﻤﻥ‪ ‬ﺒﻌ‪ِ ‬ﺩﻩِ‪ ،‬ﹶﺘﺭ‪‬ﺍ ‪‬‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﹾ ‪‬ﻤِﻠ ِ‬
‫ﻥ ‪‬‬
‫ﻥ ‪‬ﻴﺯِﻴ ‪‬ﺩ ﺒ‪ ‬‬
‫‪‬ﻭِﺇ ‪‬‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﹾ ‪‬ﻌﺯِﻴ ِﺯ‬
‫ﻥ ‪‬‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ ﺒ‪ِ ‬‬
‫ﺱ ِﺇﻝﹶﻰ ‪‬‬
‫ﺽ ﺍﻝﻨﱠﺎ ‪‬‬
‫ﻋﹸﻨ ﹶﻘﻙ‪ ،‬ﹸﻗﻡ‪ ‬ﹶﻓﺒ‪‬ﺎ ِﻴﻊ‪ .‬ﻭ ﹶﻨ ‪‬ﻬ ‪‬‬
‫ﺏ ﻭ‪‬ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﺕ‪َ :‬ﺃﻀ‪ِ ‬ﺭ ‪‬‬
‫َﺃ ‪‬ﺒﺩ‪‬ﺍ‪ .‬ﹶﻓ ﹸﻘﻠﹾ ﹸ‬
‫ﻥ‪ .‬ﻭﹶﻝﻡ‪ ‬ﹶﺘﺤ‪ِ ‬ﻤﻠﹾـ ‪‬ﻪ‬
‫ﺠﻌ‪‬ﻭ ‪‬‬
‫ل‪ِ :‬ﺇﻨﱠﺎ ِﻝﱠﻠ ِﻪ ‪‬ﻭِﺇﻨﱠﺎ ِﺇﹶﻝﻴ‪ِ ‬ﻪ ﺭ‪‬ﺍ ِ‬
‫ﻙ ﻗﹶﺎ َ‬
‫ﻕ ﹶﺫِﻝ ‪‬‬
‫ﺤ ﱠﻘ ﹶ‬
‫ﺠﺩِ‪ ،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﹶﺘ ‪‬‬
‫ﺨ ِﺭ ﺍﻝﹾ ‪‬ﻤﺴ‪ِ ‬‬
‫‪‬ﻭ ‪‬ﻫ ‪‬ﻭ ﻓِﻲ ‪‬ﻤ َﺅ ﱠ‬
‫ﻥ‬
‫ل ‪‬ﺭﺠ‪‬ـﺎ ‪‬ﺀ ﺒ‪‬ـ ‪‬‬
‫ﺕ ﺤِﻴﻨﹰﺎ‪ ،‬ﹶﻓﻘﹶﺎ َ‬
‫ﺴ ﹶﻜ ﹶ‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ِﻤﻨﹾ ‪‬ﺒﺭِ‪ ،‬ﹶﻓ ‪‬‬
‫ﻀﺒ‪ ‬ﻌﻴ‪‬ﻪِ‪ ،‬ﹶﻓ َﺄﺼ‪ ‬ﻌﺩ‪‬ﻭ ‪‬ﻩ ‪‬‬
‫ﺨﺫﹸﻭﺍ ِﺒ ‪‬‬
‫ﺤﺘﱠﻰ َﺃ ﹶ‬
‫ِﺭﺠ‪‬ﻠﹶﺎ ‪‬ﻩ ‪‬‬
‫ﺽ ﺍﻝﹾ ﹶﻘﻭ‪ ‬ﻡ ﹶﻓﺒ‪‬ﺎ ‪‬ﻴﻌ‪‬ﻭﻩ‪ ،‬ﹸﺜ ‪‬ﻡ ﻗﹶـﺎ ‪‬ﻡ ِﺇﹶﻝﻴ‪‬ـ ِﻪ‬
‫ﻥ ﹶﻓﹸﺘﺒ‪‬ﺎ ِﻴﻌ‪‬ﻭ ‪‬ﻩ! ﹶﻓ ﹶﻨ ‪‬ﻬ ‪‬‬
‫ﻥ ِﺇﻝﹶﻰ َﺃﻤِﻴ ِﺭ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﺤﻴ‪ ‬ﻭ ﹶﺓ‪َ :‬ﺃﻝﹶﺎ ﹶﺘﻘﹸﻭﻤ‪‬ﻭ ‪‬‬
‫‪‬‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ‪ :‬ﹶﻨ ‪‬ﻌﻡ‪ِ !‬ﺇﻨﱠﺎ‬
‫ل ‪‬‬
‫ﻥ‪ .‬ﹶﻓﻘﹶﺎ َ‬
‫ﺠﻌ‪‬ﻭ ‪‬‬
‫ل‪ِ :‬ﺇﻨﱠﺎ ِﻝﱠﻠ ِﻪ ‪‬ﻭِﺇﻨﱠﺎ ِﺇﹶﻝﻴ‪ِ ‬ﻪ ﺭ‪‬ﺍ ِ‬
‫ﺼ ِﻌ ‪‬ﺩ ﺍﻝﹾ ِﻤﻨﹾ ‪‬ﺒ ‪‬ﺭ ِﻝ ‪‬ﻴﺒ‪‬ﺎ ِﻴ ‪‬ﻊ ‪‬ﻭ ‪‬ﻫ ‪‬ﻭ ‪‬ﻴﻘﹸﻭ ُ‬
‫ِﻫﺸﹶﺎﻡ‪ ‬ﻓﹶ ‪‬‬
‫ﺏ‬
‫ﺨﻁﹶـ ‪‬‬
‫ﻉ ‪‬ﻫﺫﹶﺍ ﺍﻝﹾ َﺄﻤ‪ ‬ﺭ‪ .‬ﺜﹸـ ‪‬ﻡ ﻗﹶـﺎ ‪‬ﻡ ﹶﻓ ﹶ‬
‫ﺕ ﹶﻨ ﹶﺘﻨﹶﺎ ‪‬ﺯ ‪‬‬
‫ﺕ َﺃ ﹶﻨﺎ ‪‬ﻭَﺃﻨﹾ ﹶ‬
‫ﺼﺭ‪ ‬ﹸ‬
‫ﺠﻌ‪‬ﻭﻥ‪ ،‬ﺍﱠﻝﺫِﻱ ِ‬
‫ِﻝﱠﻠ ِﻪ ‪‬ﻭِﺇﻨﱠﺎ ِﺇﹶﻝﻴ‪ِ ‬ﻪ ﺭ‪‬ﺍ ِ‬
‫ﻉ‬
‫ﺕ ِﺒ ‪‬ﻤﺒ‪‬ﺘﹶـ ِﺩ ٍ‬
‫ﺱ ﻝﹶـﺴ‪ ‬ﹸ‬
‫ﺨﻁﹾ ‪‬ﺒ ِﺘ ِﻪ‪َ :‬ﺃ‪‬ﻴﻬ‪‬ﺎ ﺍﻝﻨﱠـﺎ ‪‬‬
‫ل ﻓِﻲ ﹸ‬
‫ﻥ ِﻤﻤ‪‬ﺎ ﻗﹶﺎ َ‬
‫ﺨﻁﹾ ‪‬ﺒ ﹰﺔ ‪‬ﺒﻠِﻴ ﹶﻐ ﹰﺔ ‪‬ﻭﺒ‪‬ﺎ ‪‬ﻴﻌ‪‬ﻭﻩ‪ ،‬ﹶﻓﻜﹶﺎ ‪‬‬
‫ﺱ ﹸ‬
‫ﺍﻝﻨﱠﺎ ‪‬‬
‫ﻁﻌ‪‬ـﹸﺘﻡ‪ ‬ﹶﻓ َﺄﻨﹶـﺎ‬
‫ﻥ ِﺇﻥ‪ ‬ﻫﻡ‪َ ‬ﺃﻁﹶﺎﻋ‪‬ﻭﺍ ﹶﻜﻤ‪‬ﺎ َﺃ ﹶ‬
‫ﻥ ﺍﻝﹾ َﺄﻤ‪‬ﺼ‪‬ﺎ ِﺭ ﻭ‪‬ﺍﻝﹾ ‪‬ﻤ ‪‬ﺩ ِ‬
‫ﺤﻭ‪‬ﹶﻝ ﹸﻜﻡ‪ِ ‬ﻤ ‪‬‬
‫ﻥ ‪‬ﻤﻥ‪ ‬‬
‫‪‬ﻭﹶﻝ ِﻜﻨﱢﻲ ‪‬ﻤﱠﺘ ِﺒﻊ‪ ،‬ﻭِﺇ ‪‬‬
‫ل‪.‬‬
‫ﺕ ﹶﻝ ﹸﻜﻡ‪ِ ‬ﺒﻭ‪‬ﺍ ٍ‬
‫ﻭ‪‬ﺍﻝِﻴ ﹸﻜﻡ‪ ،‬ﻭِﺇﻥ‪ ‬ﻫﻡ‪َ ‬ﺃ ‪‬ﺒﻭ‪‬ﺍ ﹶﻓﹶﻠﺴ‪ ‬ﹸ‬
‫ﻥ‪.‬‬
‫ﺴﹶﻠﻴ‪‬ﻤ‪‬ﺎ ‪‬‬
‫ﺠﻬ‪‬ﺎ ِﺯ ‪‬‬
‫ﺸ ‪‬ﺭﻋ‪‬ﻭﺍ ﻓِﻲ ِ‬
‫ل ﹶﻓ ﹶ‬
‫ﹸﺜ ‪‬ﻡ ﹶﻨ ‪‬ﺯ َ‬

‫‪١٦٩‬‬
‫ﺼﻠﹶﺎ ﹶﺓ‬
‫ﺱ ‪‬‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ ﺒِﺎﻝﱠﻨﺎ ِ‬
‫ﺼﻠﱠﻰ ‪‬‬
‫ﺕ ﺍﻝﹾ ‪‬ﻤﻐﹾ ِﺭﺏِ‪ ،‬ﹶﻓ ‪‬‬
‫ل ‪‬ﻭﻗﹾ ﹸ‬
‫ﺨَ‬
‫ﺤﺘﱠﻰ ‪‬ﺩ ﹶ‬
‫ﻲ‪ :‬ﹶﻓﹶﻠﻡ‪ ‬ﻴﻔﹾ ‪‬ﺭﻏﹸﻭﺍ ِﻤﻨﹾ ‪‬ﻪ ‪‬‬
‫ﻋ‪‬‬
‫ل ﺍﻝﹾ َﺄﻭ‪‬ﺯ‪‬ﺍ ِ‬
‫ﻗﹶﺎ َ‬
‫ﺏ‬
‫ﻲ ِﺒ ‪‬ﻤﺭ‪‬ﺍ ِﻜ ِ‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ ُﺃ ِﺘ ‪‬‬
‫ﻑ ‪‬‬
‫ﺼ ‪‬ﺭ ﹶ‬
‫ﻥ ‪‬ﺒﻌ‪ ‬ﺩ ﺍﻝﹾ ‪‬ﻤﻐﹾ ِﺭﺏِ‪ ،‬ﹶﻓﹶﻠﻤ‪‬ﺎ ﺍﻨﹾ ‪‬‬
‫ﻥ ‪‬ﻭ ‪‬ﺩ ِﻓ ‪‬‬
‫ﺴﹶﻠﻴ‪‬ﻤ‪‬ﺎ ‪‬‬
‫ﺼﻠﱠﻰ ﻋ‪‬ﻠﹶﻰ ‪‬‬
‫ﺏ ﹸﺜ ‪‬ﻡ ‪‬‬
‫ﺍﻝﹾ ‪‬ﻤﻐﹾ ِﺭ ِ‬
‫ﻕ ﹶﻓﻤ‪‬ﺎﻝﹸﻭﺍ ِﺒ ِﻪ ﹶﻨﺤ‪ ‬ﻭ‬
‫ﺤﺘﱠﻰ َﺃ ﹶﺘﻭ‪‬ﺍ ِﺩ ‪‬ﻤﺸﹾ ﹶ‬
‫ﺱ ‪‬‬
‫ﺏ ﺩ‪‬ﺍ‪‬ﺒ ﹶﺘﻪ‪ ،‬ﹸﺜ ‪‬ﻡ ﺴ‪‬ﺎ ‪‬ﺭ ‪‬ﻤ ‪‬ﻊ ﺍﻝﻨﱠﺎ ِ‬
‫ﺨﻠﹶﺎ ﹶﻓ ِﺔ ﹶﻓﹶﻠﻡ‪ ‬ﻴﺭ‪ ‬ﹶﻜﺒ‪‬ﻬ‪‬ﺎ‪ ،‬ﻭ‪ ‬ﺭ ِﻜ ‪‬‬
‫ﺍﻝﹾ ِ‬
‫ﻙ‬
‫ﻥ ﹶﺫﻝِـ ‪‬‬
‫ﺴ‪‬‬‫ﻍ ﺩ‪‬ﺍﺭ‪َ ‬ﺃﺒِﻲ َﺃﻴ‪‬ﻭﺏ‪ ،‬ﻓﹶﺎﺴ‪‬ﹸﺘﺤ‪ِ ‬‬
‫ﺤﺘﱠﻰ ﹶﺘﻔﹾ ‪‬ﺭ ﹶ‬
‫ل ِﺇﻝﱠﺎ ﻓِﻲ ‪‬ﻤﻨﹾ ِﺯﻝِﻲ ‪‬‬
‫ل‪ :‬ﻝﹶﺎ َﺃﻨﹾ ِﺯ ُ‬
‫ﺨﻠﹶﺎ ﹶﻓ ِﺔ ﹶﻓﻘﹶﺎ َ‬
‫ﺩ‪‬ﺍ ِﺭ ﺍﻝﹾ ِ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﺍﻝﹾ َﺄﻤ‪‬ﺼ‪‬ﺎ ‪‬ﺭ‬
‫ﺏ ﺍﱠﻝﺫِﻱ ‪‬ﻴﺒ‪‬ﺎ ِﻴ ‪‬ﻊ ‪‬‬
‫ﺨ ﹶﺔ ﺍﻝﹾ ِﻜﺘﹶﺎ ِ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﹸﻨﺴ‪ ‬ﹶ‬
‫ل ‪‬ﻴﻤ‪‬ﻠِﻲ ‪‬‬
‫ﺠ ‪‬ﻌ َ‬
‫ِﻤﻨﹾﻪ‪ ،‬ﹸﺜ ‪‬ﻡ ﺍﺴ‪ ‬ﹶﺘﺩ‪‬ﻋ‪‬ﻰ ﺒِﺎﻝﹾﻜﹶﺎﺘِﺏِ‪ ،‬ﹶﻓ ‪‬‬
‫ﺢ ِﻤﻨﹾ ‪‬ﻪ‪." .‬‬
‫ﺼ‪‬‬‫ﺕ َﺃﻓﹾ ‪‬‬
‫ﺠﺎﺀ‪ :‬ﹶﻓﻤ‪‬ﺎ ‪‬ﺭَﺃﻴ‪ ‬ﹸ‬
‫ل ‪‬ﺭ ‪‬‬
‫ﻗﹶﺎ َ‬
‫‪ _ ٢‬ﺒﻴﻌﺔ ﺍﻝﺩﻋﻭﺓ ﺇﻝﻰ ﺇﻗﺎﻤﺔ ﺩﻭﻝﺔ ﺍﻝﻌﺒﺎﺴﻴﻴﻥ ‪:١٤٩‬‬
‫ﺍﺒﺘﺩﺃ ﻫﺫﻩ ﺍﻝﺩﻋﻭﺓ ﻤﺤﻤﺩ ﺒﻥ ﻋﻠﻲ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻋﺒﺎﺱ‪ ،‬ﻜﻤﺎ ﺫﻜﺭﺕ ﻤﻥ ﻗﺒل‪ ،‬ﻭﺩﻋﻭﺍ‬
‫ﺍﻝﻨﺎﺱ ﺇﻝﻰ ﺒﻴﻌﺘﻬﻡ‪ ،‬ﻭﻜﺎﻨﺕ ﺍﻝﺒﻴﻌﺔ ﻝﻠﺭﻀﻰ ﻤﻥ ﺁل ﻤﺤﻤﺩ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ ،‬ﻫﻜـﺫﺍ‬
‫ﺩﻭﻥ ﺘﺤﺩﻴﺩ ﻝﺸﺨﺼﻴﺔ ﺃﻤﻴﺭ ﻫﺫﻩ ﺍﻝﺩﻋﻭﺓ‪ ،‬ﻭﻜﺎﻥ ﻫﺫﺍ ﻤﺘﻌﻤﺩﺍﹰ‪ ،‬ﻝﺤﺭﺹ ﺍﻝﻌﺒﺎﺴﻴﻴﻥ ﻋﻠـﻰ‬
‫ﻜﺴﺏ ﺸﻴﻌﺔ ﺍﻝﻌﻠﻭﻴﻴﻥ ﺇﻝﻰ ﺩﻋﻭﺘﻬﻡ‪ ،‬ﻭﺁل ﻤﺤﻤﺩ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺘﺸﺘﻤل ﺍﻝﻌﻠﻭﻴﻴﻥ‬
‫ﻭﺍﻝﻌﺒﺎﺴﻴﻴﻥ‪ ،‬ﻓﺎﻝﻤﺒﺎﻴﻊ ﻝﻪ ﻓﻲ ﻫﺫﻩ ﺍﻝﺩﻋﻭﺓ ﻫﻭ ﺸﺨﺹ ﻤﺠﻬﻭل ﺒﺎﻝﻨﺴﺒﺔ ﻷﻏﻠﺒﻴﺔ ﻤﻥ ﺒﺎﻴﻊ‬
‫ﺒﺎﺴﺘﺜﻨﺎﺀ ﺍﻝﻨﻘﺒﺎﺀ ﻭﻜﺒﺎﺭ ﺍﻝﺩﻋﺎﺓ ﺍﻝﺫﻴﻥ ﻜﺎﻨﻭﺍ ﻴﻌﺭﻓﻭﻥ ﺼﺎﺤﺏ ﺍﻝﺩﻋﻭﺓ ﺒﺎﺴﻤﻪ ﻭﻋﻴﻨـﻪ ‪،‬‬
‫ﻭﻗﺎل ﺍﻝﺴﻴﻭﻁﻲ‪":‬ﺒﻌﺙ ﻤﺤﻤﺩ‪ ‬ﺭﺠﻼ ﺇﻝﻰ ﺨﺭﺍﺴﺎﻥ ﻭﺃﻤﺭﻩ ﺃﻥ ﻴﺩﻋﻭ ﺇﻝﻰ ﺍﻝﺭﻀﻰ ﻤﻥ ﺁل‬
‫ﻤﺤﻤﺩ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻭﻻ ﻴﺴﻤﻲ ﺃﺤﺩﺍﹰ‪ ،‬ﺜﻡ ﻭﺠﻪ ﺃﺒﺎ ﻤﺴﻠﻡ ﺍﻝﺨﺭﺍﺴﺎﻨﻲ ﻭﻏﻴـﺭﻩ‪،‬‬
‫ﻭﻜﺘﺏ ﺇﻝﻰ ﺍﻝﻨﻘﺒﺎﺀ ﻓﻘﺒﻠﻭﺍ ﻜﺘﺒﻪ"‪.‬‬
‫ﻗﻠﺕ‪ :‬ﻓﻬﺫﺍ ﻫﻭ ﻤﺎ ﺘﻴﺴﺭ ﻝﻨﺎ ﻤﻥ ﺍﻝﻘﻭل ﻓﻲ ﻤﺴﺄﻝﺔ ﻫل ﺘﺠﻭﺯ ﺍﻝﺒﻴﻌﺔ ﻝﻤﺠﻬﻭل؟ ﻭﺍﻝـﺫﻱ‬
‫ﻴﻅﻬﺭ ﻤﻥ ﺍﻝﻨﻘﻭل ﺍﻝﺴﺎﺒﻘﺔ ﺃﻥ ﻫﺫﺍ ﺠﺎﺌﺯ ﻁﺎﻝﻤﺎ ﻜﺎﻥ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ﻴﻌﺭﻓﻭﻥ ﺍﻝﻤﺒﺎﻴﻊ‬
‫ﻝﻪ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻡ"‪ ،‬ﺍﻨﺘﻬﻰ‪.‬‬
‫ﻴﻅﻬﺭ ﻤﻥ ﺍﻝﻜﻼﻡ ﺍﻝﺴﺎﺒﻕ ﺃﻥ ﺒﻴﻌﺔ ﻤﻥ ﻝﻡ ﻴﻌﺭﻑ ﺍﺴﻤﻪ ﻭﻋﻴﻨﻪ ﺠﺎﺌﺯﺓ ﺇﺫﺍ ﻜﺎﻥ ﻤﻌﺭﻭﻓـ ﹰﺎ‬
‫ﻝﺩﻯ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ‪ ،‬ﻭﻫﺫﺍ ﻤﺎ ﻜﺎﻥ ﻤﻥ ﺇﺨﻭﺍﻨﻨﺎ ﻓﻲ ﻤﺠﻠﺱ ﺍﻝـﺸﻭﺭﻯ ﻓﻬـﻡ ﻋﻠـﻰ‬
‫ﻤﻌﺭﻓﺔ ﺘﺎﻤﺔ ﺒﺎﻷﻤﻴﺭ ﺍﻝﻤﻨﺼﺏ ﺍﺴﻤ ﹰﺎ ﻭﻋﻴﻨﺎﹰ‪ ،‬ﻭﺍﷲ ﺘﻌﺎﻝﻰ ﺃﻋﻠﻡ‪.‬‬
‫ﻫﺫﺍ ﻤﺎ ﺘﻴﺴﺭ ﻤﻥ ﺍﻝﻤﻨﺎﻗﺸﺔ ﻭﺍﻝﻤﺠﺎﺫﺒﺔ ﻝﻼﻋﺘﺭﺍﻀﺎﺕ ﺍﻝﺘﻲ ﻴﻤﻜﻥ ﺃﻥ ﻴﻭﺍﺠﻪ ﺒﻬﺎ ﻤﺸﺭﻭﻉ‬
‫ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻝﺠﺩﻴﺩ‪ ،‬ﻭﻫﻭ ﻴﺴﺘﻨﺩ ﻓﻲ ﻗﺎﻋﺩﺘﻪ ﻋﻠـﻰ ﺍﺠﺘﻬـﺎﺩ ﺸـﺭﻋﻲ ﺤﻔﺯﺘـﻪ‬
‫ﺍﻝﻀﺭﻭﺭﺓ ﺍﻝﻭﺍﻗﻌﻴﺔ ﻭﻓﺭﻀﺘﻪ ﺍﻝﺘﻜﺎﻝﻴﻑ ﺍﻝﺸﺭﻋﻴﺔ‪ ،‬ﻭﻫﻴﺌﺘﻪ ﺍﻝﻤﻨﺎﺴﺒﺔ ﺍﻝﺘﺎﺭﻴﺨﻴﺔ‪.‬‬
‫‪١٤٩‬‬
‫‪ -‬ﺍﻝﻌﻤﺩﺓ ﻓﻲ ﺇﻋﺩﺍﺩ ﺍﻝﻌﺩﺓ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٢٩٢‬ﻭ)ﺘﺎﺭﻴﺦ ﺍﻝﺨﻠﻔﺎﺀ( ﺹ ‪٢٥٧‬‬

‫‪١٧٠‬‬
‫ﻓﺄﺼﺤﺎﺏ ﺍﻝﻤﻴﺩﺍﻥ ﺃﻋﻠﻡ ﺒﺤﺎﻝﻬﻡ ﻭﺃﻫل ﻤﻜﺔ ﺃﺩﺭﻯ ﺒﺸﻌﺎﺒﻬﺎ‪ ،‬ﻭﺍﻝﻤﺼﻠﺤﺔ ﺍﻝﺠﻬﺎﺩﻴﺔ ﺘﻘﺩﺭ‬
‫ﻓﻲ ﻋﻤﻕ ﺍﻝﺴﺎﺤﺎﺕ ﻭﻋﻠﻰ ﺃﺭﺽ ﺍﻝﻤﻴﺩﺍﻥ‪ ،‬ﻭﻗﺎﺩﺓ ﺍﻝﺠﻬﺎﺩ ﺃﺠﺩﺭ ﻓـﻲ ﻤﻤﺎﺭﺴـﺔ ﻫـﺫﺍ‬
‫ﺍﻝﺘﻘﺩﻴﺭ ﻭﺩﺭﺍﺴﺔ ﺃﺒﻌﺎﺩﻩ‪ ،‬ﻭﻗﺩ ﺃﻭﺼﻠﺘﻬﻡ ﺍﻝﺠﻬﻭﺩ ﻝﻬﺫﻩ ﺍﻝﻨﺘﻴﺠﺔ ﺍﻝﻤﺒﺎﺭﻜﺔ ﻭﺍﻝﺜﻤﺭﺓ ﺍﻝﻴﺎﻨﻌﺔ‪،‬‬
‫ﻴﻘﻭل ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﺭﺤﻤﻪ ﺍﷲ ‪:١٥٠‬‬
‫ﺨﺒ‪‬ـ ‪‬ﺭﺓﹲ‬
‫ﻥ ﹶﻝ ‪‬ﻬﻡ‪ِ ‬‬
‫ﺢ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺼﺤِﻴ ِ‬
‫ل ﺍﻝﺩ‪‬ﻴﻥِ ﺍﻝ ‪‬‬
‫ﺠﻬ‪‬ﺎ ِﺩ ‪‬ﻭ ﹶﺘﺭ‪‬ﺍﻤِﻲ َﺃﻫ‪ِ ‬‬
‫ﺏ َﺃﻥ‪ ‬ﻴﻌ‪ ‬ﹶﺘﺒ‪ ‬ﺭ ﻓِﻲ ُﺃﻤ‪‬ﻭ ِﺭ ﺍﻝﹾ ِ‬
‫ﺠ ‪‬‬
‫" ﻭ‪‬ﺍﻝﹾﻭ‪‬ﺍ ِ‬
‫ﻥ ﹶﻓﻠﹶﺎ ‪‬ﻴﺅْﺨﹶـ ﹸﺫ‬
‫ﻅ ‪‬ﺭ ﻓِﻲ ﻅﹶﺎ ِﻫ ِﺭ ﺍﻝﺩ‪‬ﻴ ِ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬﻡ‪ ‬ﺍﻝﱠﻨ ﹶ‬
‫ﺏ ‪‬‬
‫ﻥ ‪‬ﻴﻐﹾِﻠ ‪‬‬
‫ﻥ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻥ ﺍﻝﺩ‪‬ﻴ ِ‬
‫ل ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ﺩ‪‬ﻭ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ َﺃﻫ‪ُ ‬‬
‫ِﺒﻤ‪‬ﺎ ‪‬‬
‫ﺨﺒ‪ ‬ﺭ ﹶﺓ ﹶﻝ ‪‬ﻬﻡ‪ ‬ﻓِﻲ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ‬
‫ﻥ ﻝﹶﺎ ِ‬
‫ﻥ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ل ﺍﻝﺩ‪‬ﻴ ِ‬
‫ِﺒ ‪‬ﺭﺃْ ِﻴ ِﻬﻡ‪ ‬ﻭﻝﹶﺎ ‪‬ﻴﺭ‪‬ﺍﺀ‪‬ﺍ َﺃﻫ‪ُ ‬‬
‫* ****************‬

‫‪١٥٠‬‬
‫‪ -‬ﺍﻝﻔﺘﺎﻭﻯ ﺍﻝﻜﺒﺭﻯ ‪) -‬ﺝ ‪ / ٨‬ﺹ ‪(٤٠١‬‬

‫‪١٧١‬‬
 ‫ﺍﻝﻔﺼل ﺍﻝﺭﺍﺒﻊ‬
‫ﻭﺠﻭﺏ ﻤﻨﺎﺼﺭﺓ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ‬

‫ﻭﺒﻌﺩ‪. . . .‬‬
‫ﻓﻘﺩ ﺘﻤﺕ ﻜﺘﺎﺒﺔ ﻫﺫﻩ ﺍﻝﻭﺭﻗﺎﺕ ﻋﺒﺭ ﺍﺴﺘﺸﻌﺎﺭ ﻋﻤﻴﻕ ‪ ،‬ﻴﻠﻘﻲ ﺒﺄﻫﺩﺍﺒﻪ ﻋﻠﻰ ﻭﺍﻗﻊ ﻭﻭﻗﺎﺌﻊ‬
‫ﺃﻜﺜﺭ ﺍﻝﺴﺎﺤﺎﺕ ﺴﺨﻭﻨﺔ ﻓﻲ ﻫﺫﺍ ﺍﻝﻌﺎﻝﻡ‪ ،‬ﻭﺍﻷﻨﻅﺎﺭ ﺘﺘﻭﺠﻪ ﻨﺤﻭﻩ ﻓﻲ ﻜل ﻴـﻭﻡ‪ ،‬ﻭﺁﻤـﺎل‬
‫ﻝﻸﻤﺔ ﻤﻌﻘﻭﺩﺓ ﻋﻠﻰ ﻨﺘﺎﺌﺞ ﺍﻷﺤﺩﺍﺙ ﻭﻤﺂﻻﺘﻬﺎ‪ ،‬ﻭﺒﻌﺩ ﺤﻴﻥ ﻤﻥ ﺍﻝﺼﺭﺍﻉ ﻭﺍﻝﻨـﺯﺍل ﻤـﻊ‬
‫ﺍﻝﻘﻭﻯ ﺍﻝﻌﺎﻝﻤﻴﺔ ﺍﻝﺼﻬﻴﻭﺼﻠﻴﺒﻴﺔ‪ ،‬ﺒﺩﺃﺕ ﻤﻼﻤﺢ ﺍﻝﻨﺼﺭ ﺘﺘﻜﺸﻑ ﻓﻲ ﺁﻓﺎﻕ ﺍﻝﺤﻘﻴﻘﺔ‪ ،‬ﻭﺃﻗﺒل‬
‫ﺍﻝﻌﺯ ﻴﻬﻤﻠﺞ ﻤﺴﺘﺒﺸﺭﹰﺍ ﺒﻤﻴﻌﺎﺩ ﺘﻤﻜﻴﻥ ﻴﻘﻴﻡ ﻝﻠﻤﺴﻠﻤﻴﻥ ﺩﻭﻝﺔ ﻭﻴﺭﻓﻊ ﻝﻬﻡ ﺭﺍﻴﺔ !!‬
‫ﻭﻝﻜﻥ ﻤﻥ ﻝﻬﺫﺍ ﺍﻝﺨﻴﺭ ﺇﻥ ﺃﻗﺒل ﺒﺠﺭﺍﻨﻪ ﻴﻠﻘﻴﻬﺎ ﻓﻲ ﺃﺤﻀﺎﻥ ﺍﻷﻤﺔ ﺍﻝﻀﻌﻴﻔﺔ ﺍﻝﻤﻨﻜﻭﺒﺔ؟‬
‫ﻫل ﺴﺘﻜﺭﺭ ﻤﻅﺎﻫﺭ ﺍﻝﺘﻘﻬﻘﺭ ﻭﺍﻻﺴﺘﻜﺎﻨﺔ ﻋﻥ ﻨﺼﺭﺓ ﺍﻝﺤﻕ ﻭ ﺃﻫﻠﻪ‪ ،‬ﻭﺇﻤﺩﺍﺩﻫﻡ ﺒﺤﺒـﺎل‬
‫ﺍﻝﻨﺼﺭﺓ ﻭﺍﻹﺨﻭﺓ ﺍﻹﻴﻤﺎﻨﻴﺔ ﺍﻝﻭﺍﺜﻘﺔ؟‬
‫ﺍﻝﻤﻌﺭﻜﺔ ﺍﻵﻥ ﻻ ﺘﺘﻌﻠﻕ ﺒﺈﺨﺭﺍﺝ ﺍﻝﺼﻠﻴﺒﻴﻥ ﻭﺃﺫﻨﺎﺒﻬﻡ ﻓﻘﻁ‪ ،‬ﺒل ﻫﻲ ﺍﻝﻴﻭﻡ ﺸـﻭﻁ ﻜﺒﻴـﺭ‬
‫ﻴﺘﺤﻤل ﺃﻤﺎﻨﺔ ﺍﻝﻘﻴﺎﻡ ﺒﻌﺏﺀ ﺩﻭﻝﺔ ﺇﺴﻼﻤﻴﺔ ﻨﺎﺸﺌﺔ‪ ،‬ﻴﺘﺭﺘﺏ ﻋﻠﻴﻬﺎ ﺘﻜﺎﻝﻴﻑ ﻭﻤﻬﺎﻡ ﻤﺨﺘﻠﻔﺔ‪،‬‬
‫ﻓﻲ ﺘﻁﺒﻴﻕ ﺍﻝﺸﺭﻴﻌﺔ‪ ،‬ﻭﺍﻷﻤﺭ ﺒﺎﻝﻤﻌﺭﻭﻑ ﻭﺍﻝﻨﻬﻲ ﻋﻥ ﺍﻝﻤﻨﻜﺭ‪ ،‬ﻭﻨﺸﺭ ﺍﻝﻌﺩل ﻭﺍﻝﺨﻴـﺭ‪،‬‬
‫ﻭﺇﻗﺎﻤﺔ ﺍﻝﺤﺩﻭﺩ ﻭﺭﺩ ﺍﻝﻤﻅﺎﻝﻡ ﻭﺩﻓﻊ ﺍﻝﻅﻠﻡ‪ ،‬ﻭﻨﺼﺭﺓ ﺍﻝﻤﺴﺘﻀﻌﻔﻴﻥ‪ ،‬ﻭﺘﻭﺯﻴﻊ ﺍﻝﺜﺭﻭﺍﺕ‪. .‬‬
‫‪ . . .‬ﻭﻏﻴﺭ ﻤﻥ ﺫﻝﻙ ﻤﻥ ﺴﻴﺎﺴﺔ ﺍﻝﻤﺼﺎﻝﺢ‪.‬‬
‫ﻭﻝﻴﻌﻠﻡ ﻜل ﻤﺴﻠﻡ ﺃﻥ ﺍﻝﺩﻓﺎﻉ ﻋﻥ ﺍﻹﺴﻼﻡ ﻭﺍﻝﻤﺴﻠﻤﻴﻥ ﻓﻲ ﻫﺫﻩ ﺍﻝﺤﺭﺏ ﻀﺩ ﺍﻝﺼﻠﻴﺒﻴﻴﻥ‬
‫ﻫﻭ ﻓﺭﺽ ﻋﻴﻥ ﻋﻠﻰ ﻜل ﻤﺴﻠﻡ ﺒﻤﺎ ﻴﺴﺘﻁﻴﻊ‪،‬‬
‫ﻥ ﺒِـ َﺄﻤ‪‬ﻭ‪‬ﺍِﻝ ﹸﻜﻡ‪‬‬
‫ل ‪ » :‬ﺠ‪‬ﺎ ِﻫﺩ‪‬ﻭﺍ ﺍﻝﹾﻤ‪‬ـﺸﹾ ِﺭ ِﻜﻴ ‪‬‬
‫ﻰ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻗﹶﺎ َ‬
‫ﻥ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﺱ َﺃ ‪‬‬
‫ﻓ ‪‬ﻌﻥ‪َ ‬ﺃ ﹶﻨ ٍ‬
‫ﺴ ﹶﻨ ِﺘ ﹸﻜﻡ‪.« ‬ﺃﺨﺭﺠﻪ ﺃﺒﻭ ﺩﺍﻭﺩ ﺒﺭﻗﻡ)‪ (٢٥٠٦‬ﻭﻫﻭ ﺼﺤﻴﺢ‬
‫ﺴ ﹸﻜﻡ‪ ‬ﻭَﺃﻝﹾ ِ‬
‫‪‬ﻭَﺃﻨﹾ ﹸﻔ ِ‬
‫ﻥ ِﺒ َﺄﻤ‪‬ﻭ‪‬ﺍِﻝ ﹸﻜﻡ‪‬‬
‫ل ‪ » :‬ﺠ‪‬ﺎ ِﻫﺩ‪‬ﻭﺍ ﺍﻝﹾ ‪‬ﻤﺸﹾ ِﺭﻜِﻴ ‪‬‬
‫ﻰ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻗﹶﺎ َ‬
‫ﻥ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻋِ‬‫ﺱ ‪‬‬
‫ﻋﻥ‪َ ‬ﺃ ﹶﻨ ٍ‬
‫ﻭ‪‬‬
‫ﺴ ﹶﻨ ِﺘ ﹸﻜﻡ‪.« ‬ﺃﺨﺭﺠﻪ ﺍﻝﻨﺴﺎﺌﻲ ﺒﺭﻗﻡ) ‪ (٣١٠٩‬ﻭﻫﻭ ﺼﺤﻴﺢ‬
‫‪‬ﻭَﺃﻴ‪‬ﺩِﻴ ﹸﻜﻡ‪ ‬ﻭَﺃﻝﹾ ِ‬
‫ﻓﻜل ﻤﺴﻠﻡ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻴﺠﺎﻫﺩ ﺒﻨﻭﻉ ﻤﻥ ﻫﺫﻩ ﺍﻷﻨﻭﺍﻉ‪ ،‬ﻭﻻ ﻴﻌﻔﻴﻪ ﺍﻝﻌﻤـل ﺒـﺎﻷﺨﻑ‬
‫ﻭﻫﻭ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻷﻋﻠﻰ‪ ،‬ﻭﺇﻥ ﻜﺎﻥ ﺍﻝﺠﻬﺎﺩ ﻤﺘﻌﻴﻥ ﻋﻠﻰ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻤﻨﺫ ﺴﻘﻭﻁ ﺃﻭل ﺩﻭل‬
‫ﺍﻹﺴﻼﻡ ﻓﻲ ﺃﻴﺩﻱ ﺍﻝﻜﻔﺎﺭ ﻭﻫﻲ ﺍﻷﻨﺩﻝﺱ‪ ،‬ﺇﻻ ﺃﻥ ﺘﻌﻴﻨﻪ ﺍﻝﻴﻭﻡ ﺁﻜﺩ ﻓﺎﻝﺤﺭﺏ ﺸﺎﻤﻠﺔ ﻋﻠﻰ‬

‫‪١٧٢‬‬
‫ﺍﻹﺴﻼﻡ ﻓﻲ ﻜل ﻤﺠﺎﻻﺘﻪ‪ ،‬ﻭﻫﻭ ﺒﺤﺎﺠﺔ ﻝﺤﺼﻥ ﻴﺄﻭﻱ ﺇﻝﻴﻪ ﻴﻠﺘﻘﻁ ﻓﻴﻪ ﺃﻨﻔﺎﺴـﻪ‪ ،‬ﻭﻫـﺫﻩ‬
‫ﺩﻭﻝﺘﻪ ﻗﺩ ﻗﺎﻤﺕ ﻤﻥ ﺠﺩﻴﺩ ﻝﺘﻀﺭﺏ ﺠﺫﻭﺭﻩ ﻓﻲ ﺍﻝﻤﻨﻁﻘﺔ ﻜﻤﺎ ﻫﻲ ﻋﻬﻭﺩﻩ ﺍﻝﺴﺎﺒﻘﺔ ﻓـﻲ‬
‫ﺍﻝﻌﺯ ﻭﺍﻝﻤﺠﺩ‪ ،‬ﻓﺈﺫﺍ ﻝﻡ ﻴﻘﻑ ﺍﻝﻤﺴﻠﻤﻭﻥ ﺍﻝﻴﻭﻡ ﻝﻴﺩﺍﻓﻌﻭﺍ ﻋﻥ ﺩﻴﻨﻬﻡ ﻭﻴ‪‬ـﺭﻭﺍ ﺍﷲ ﺴـﺒﺤﺎﻨﻪ‬
‫ﻭﺘﻌﺎﻝﻰ ﻤﻥ ﺃﻨﻔﺴﻬﻡ ﺨﻴﺭﺍﹰ‪ ،‬ﻭﺃﻨﻬﻡ ﻴﻔﺩﻭﻥ ﻫﺫﺍ ﺍﻝ ‪‬ﺩﻴ‪‬ﻥ ﺒﺄﺭﻭﺍﺤﻬﻡ‪ ،‬ﻭﻻ ﻴﺘﺄﺨﺭﻭﻥ ﻝﺤﻅﺔ ﻓﻲ‬
‫ﺒﺫل ﻤﻬﺠﻬﻡ ﻭﺃﻤﻭﺍﻝﻬﻡ ﻭﻨﻔﺎﺌﺴﻬﻡ ﻝﻘﻴﺎﻤﻪ ﻭﻨﻬﻭﻀﻪ ﻤﻥ ﺠﺩﻴﺩ‪ ،‬ﻓﻤﺘﻰ ﺘﻜـﻭﻥ ﻝﻬـﻡ ﺘﻠـﻙ‬
‫ﺍﻝﻭﻗﻔﺔ !! ﻭﻤﺘﻰ ﻴﻨﺘﻔﻀﻭﻥ ﻝﺨﻠﻊ ﺭﺩﺍﺀ ﺍﻝﻤﻬﺎﻨﺔ ﻭﺍﻻﺴﺘﻜﺎﻨﺔ‪ ،‬ﻭﺘﺤﻤل ﺃﻋﺒـﺎﺀ ﺍﻝﻨـﺼﺭ‬
‫ﻭﺃﺜﻘﺎﻝﻪ ﺍﻝﺸﺩﻴﺩﺓ‪.‬‬
‫ﻭﻗﺩ ﺤﺙ ﺍﷲ ﺘﻌﺎﻝﻰ ﻭﺭﺴﻭﻝﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻋﻠﻰ ﺍﻝﺠﻬﺎﺩ ﻓﻲ ﺴﺒﻴل ﺍﷲ ‪:‬‬
‫ﻥ‬
‫ﺠﱠﻨ ﹶﺔ ‪‬ﻴﻘﹶـﺎ ِﺘﻠﹸﻭ ‪‬‬
‫ﻥ ﹶﻝ ‪‬ﻬ ‪‬ﻡ ﺍﻝ ‪‬‬
‫ﺴ ‪‬ﻬﻡ‪ ‬ﻭَﺃﻤ‪‬ﻭ‪‬ﺍﹶﻝﻬ‪‬ﻡ ِﺒ َﺄ ‪‬‬
‫ﻥ ﺃَﻨ ﹸﻔ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﻥ ﺍﻝﹼﻠ ‪‬ﻪ ﺍﺸﹾ ﹶﺘﺭ‪‬ﻯ ِﻤ ‪‬‬
‫ﻗﺎل ﺘﻌﺎﻝﻰ ‪ِ} :‬ﺇ ‪‬‬
‫ﻥ ‪‬ﻭﻤ‪‬ـﻥ‪‬‬
‫ل ﻭ‪‬ﺍﻝﹾ ﹸﻘﺭ‪‬ﺁ ِ‬
‫ﺤﻘ‪‬ﺎ ﻓِﻲ ﺍﻝﱠﺘﻭ‪‬ﺭ‪‬ﺍ ِﺓ ﻭ‪‬ﺍﻹِﻨﺠِﻴ ِ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬‬
‫ﻥ ‪‬ﻭﻋ‪‬ﺩ‪‬ﺍ ‪‬‬
‫ﻥ ‪‬ﻭ ‪‬ﻴﻘﹾ ﹶﺘﻠﹸﻭ ‪‬‬
‫ل ﺍﻝﹼﻠ ِﻪ ﹶﻓ ‪‬ﻴﻘﹾﹸﺘﻠﹸﻭ ‪‬‬
‫ﺴﺒِﻴ ِ‬
‫ﻓِﻲ ‪‬‬
‫ﻙ ﻫ‪‬ـ ‪‬ﻭ ﺍﻝﹾﻔﹶـﻭ‪ ‬ﺯ ﺍﻝﹾ ‪‬ﻌﻅِـﻴ ‪‬ﻡ{‬
‫ﺸﺭ‪‬ﻭﺍﹾ ِﺒ ‪‬ﺒﻴ‪ِ ‬ﻌ ﹸﻜ ‪‬ﻡ ﺍﱠﻝﺫِﻱ ﺒ‪‬ﺎ ‪‬ﻴﻌ‪‬ﺘﹸﻡ ِﺒ ِﻪ ‪‬ﻭ ﹶﺫِﻝ ‪‬‬
‫ﻥ ﺍﻝﹼﻠ ِﻪ ﻓﹶﺎﺴ‪ ‬ﹶﺘﺒ‪ِ ‬‬
‫َﺃﻭ‪‬ﻓﹶﻰ ِﺒ ‪‬ﻌﻬ‪ِ ‬ﺩ ِﻩ ِﻤ ‪‬‬
‫)‪ (١١١‬ﺴﻭﺭﺓ ﺍﻝﺘﻭﺒﺔ‬
‫ﺨ ‪‬ﺭ ِﺓ ‪‬ﻭﻤ‪‬ﻥ ‪‬ﻴﻘﹶﺎ ِﺘلْ‬
‫ﺤﻴ‪‬ﺎ ﹶﺓ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ﺒِﺎﻵ ِ‬
‫ﻥ ﺍﻝﹾ ‪‬‬
‫ﻥ ‪‬ﻴﺸﹾﺭ‪‬ﻭ ‪‬‬
‫ل ﺍﻝﹼﻠ ِﻪ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺴﺒِﻴ ِ‬
‫ﻭﻗﺎل ﺘﻌﺎﻝﻰ ‪ } :‬ﹶﻓﻠﹾ ‪‬ﻴﻘﹶﺎ ِﺘلْ ﻓِﻲ ‪‬‬
‫ﻋﻅِﻴﻤ‪‬ﺎ{ )‪ (٧٤‬ﺴﻭﺭﺓ ﺍﻝﻨﺴﺎﺀ‬
‫ﻑ ﹸﻨﺅْﺘِﻴ ِﻪ َﺃﺠ‪‬ﺭ‪‬ﺍ ‪‬‬
‫ﺴﻭ‪ ‬ﹶ‬
‫ل ﺍﻝﹼﻠ ِﻪ ﹶﻓ ‪‬ﻴﻘﹾ ﹶﺘلْ ﺃَﻭ ‪‬ﻴﻐﹾِﻠﺏ‪ ‬ﹶﻓ ‪‬‬
‫ﺴﺒِﻴ ِ‬
‫ﻓِﻲ ‪‬‬
‫ﺏ َﺃﻝِـﻴ ٍﻡ‬
‫ﻋﻠﹶﻰ ِﺘﺠ‪‬ﺎ ‪‬ﺭ ٍﺓ ﹸﺘﻨﹾﺠِﻴ ﹸﻜﻡ‪ِ ‬ﻤﻥ‪ ‬ﻋ‪‬ـﺫﹶﺍ ٍ‬
‫ﻥ َﺁ ‪‬ﻤﻨﹸﻭﺍ ‪‬ﻫلْ َﺃ ‪‬ﺩﱡﻝ ﹸﻜﻡ‪ ‬‬
‫ﻭﻗﺎل ﺘﻌﺎﻝﻰ ‪ }:‬ﻴ‪‬ﺎ َﺃ‪‬ﻴﻬ‪‬ﺎ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺨﻴ‪‬ـﺭ‪‬‬
‫ﺴ ﹸﻜﻡ‪ ‬ﹶﺫِﻝ ﹸﻜﻡ‪ ‬ﹶ‬
‫ل ﺍﻝﱠﻠ ِﻪ ِﺒ َﺄﻤ‪‬ﻭ‪‬ﺍِﻝ ﹸﻜﻡ‪ ‬ﻭَﺃﻨﹾ ﹸﻔ ِ‬
‫ﺴﺒِﻴ ِ‬
‫ﻥ ﻓِﻲ ‪‬‬
‫ﻥ ﺒِﺎﻝﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺭﺴ‪‬ﻭﻝِ ِﻪ ‪‬ﻭﹸﺘﺠ‪‬ﺎ ِﻫﺩ‪‬ﻭ ‪‬‬
‫)‪ (١٠‬ﹸﺘﺅْ ِﻤﻨﹸﻭ ‪‬‬
‫ﺕ ﹶﺘﺠ‪‬ﺭِﻱ ِﻤﻥ‪ ‬ﹶﺘﺤ‪ِ ‬ﺘﻬ‪‬ﺎ ﺍﻝﹾ َﺄﻨﹾﻬ‪‬ﺎ ‪‬ﺭ‬
‫ﺨﻠﹾ ﹸﻜﻡ‪ ‬ﺠ‪‬ﻨﱠﺎ ٍ‬
‫ﻥ )‪ (١١‬ﻴﻐﹾ ِﻔﺭ‪ ‬ﹶﻝ ﹸﻜﻡ‪ ‬ﹸﺫﻨﹸﻭ ‪‬ﺒ ﹸﻜﻡ‪ ‬ﻭ ‪‬ﻴﺩ‪ِ ‬‬
‫ﹶﻝ ﹸﻜﻡ‪ِ ‬ﺇﻥ‪ ‬ﹸﻜﻨﹾﹸﺘﻡ‪ ‬ﹶﺘﻌ‪‬ﹶﻠﻤ‪‬ﻭ ‪‬‬
‫ﻥ‬
‫ﺤﺒ‪‬ﻭ ﹶﻨﻬ‪‬ﺎ ﹶﻨﺼ‪‬ﺭ‪ ‬ﻤِـ ‪‬‬
‫ﻙ ﺍﻝﹾ ﹶﻔﻭ‪ ‬ﺯ ﺍﻝﹾ ‪‬ﻌﻅِﻴ ‪‬ﻡ )‪ (١٢‬ﻭُﺃﺨﹾﺭ‪‬ﻯ ﹸﺘ ِ‬
‫ﻥ ﹶﺫِﻝ ‪‬‬
‫ﻋﺩ‪ٍ ‬‬
‫ﺕ ‪‬‬
‫ﺠﻨﱠﺎ ِ‬
‫ﻁ‪‬ﻴ ‪‬ﺒ ﹰﺔ ﻓِﻲ ‪‬‬
‫ﻥ ﹶ‬
‫‪‬ﻭ ‪‬ﻤﺴ‪‬ﺎ ِﻜ ‪‬‬
‫ﻥ )‪] (١٣‬ﺍﻝﺼﻑ‪{ [١٣-١٠/‬‬
‫ﺸ ِﺭ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﺍﻝﱠﻠ ِﻪ ‪‬ﻭ ﹶﻓﺘﹾﺢ‪ ‬ﹶﻗﺭِﻴﺏ‪ ‬ﻭ ‪‬ﺒ ﱢ‬
‫ﻅ ‪‬ﺭ‬
‫ﻋﻴ‪‬ﻨﹰﺎ ‪‬ﻴﻨﹾ ﹸ‬
‫ﺴ ﹶﺔ ‪‬‬
‫ﺴﻴ‪ ‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﺒ ‪‬‬
‫ﺙ ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ل ‪‬ﺒ ‪‬ﻌ ﹶ‬
‫ﻙ ﻗﹶﺎ َ‬
‫ﻥ ﻤ‪‬ﺎِﻝ ٍ‬
‫ﻋﻥ‪َ ‬ﺃ ﹶﻨﺱِ ﺒ‪ِ ‬‬
‫ﻭ‪‬‬
‫ل ﺍﻝﻠﱠـ ِﻪ ‪-‬‬
‫ﻏﻴ‪ ‬ﺭ ‪‬ﺭﺴ‪‬ـﻭ ِ‬
‫ﻏﻴ‪‬ﺭِﻯ ‪‬ﻭ ﹶ‬
‫ﺤﺩ‪ ‬ﹶ‬
‫ﻥ ﹶﻓﺠ‪‬ﺎ ‪‬ﺀ ‪‬ﻭﻤ‪‬ﺎ ﻓِﻰ ﺍﻝﹾ ‪‬ﺒﻴ‪‬ﺕِ َﺃ ‪‬‬
‫ﺴﻔﹾﻴ‪‬ﺎ ‪‬‬
‫ﺼ ﹶﻨ ‪‬ﻌﺕﹾ ﻋِﻴﺭ‪َ ‬ﺃﺒِﻰ ‪‬‬
‫ﻤ‪‬ﺎ ‪‬‬
‫ل‬
‫ﺙ ﻗﹶﺎ َ‬
‫ﺤﺩِﻴ ﹶ‬
‫ﺤ ‪‬ﺩ ﹶﺜ ‪‬ﻪ ﺍﻝﹾ ‪‬‬
‫ل ﹶﻓ ‪‬‬
‫ﺽ ِﻨﺴ‪‬ﺎ ِﺌ ِﻪ ﻗﹶﺎ َ‬
‫ﻻ َﺃﺩ‪‬ﺭِﻯ ﻤ‪‬ﺎ ﺍﺴ‪ ‬ﹶﺘﺜﹾﻨﹶﻰ ‪‬ﺒﻌ‪ ‬‬
‫ل ﹶ‬
‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻗﹶﺎ َ‬
‫ﻥ‬
‫ﻁِﻠﺒ‪‬ـ ﹰﺔ ﹶﻓﻤ‪‬ـﻥ‪ ‬ﻜﹶـﺎ ‪‬‬
‫ﻥ ﹶﻝﻨﹶﺎ ﹶ‬
‫ل » ِﺇ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﹶﻓ ﹶﺘ ﹶﻜﱠﻠ ‪‬ﻡ ﹶﻓﻘﹶﺎ َ‬
‫ﺝ ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ﺨ ‪‬ﺭ ‪‬‬
‫ﹶﻓ ﹶ‬
‫ﻋﻠﹾـ ِﻭ‬
‫ﻅﻬ‪‬ـﺭ‪‬ﺍ ِﻨ ِﻬﻡ‪ ‬ﻓِـﻰ ‪‬‬
‫ل ِﺭﺠ‪‬ﺎلٌ ‪‬ﻴﺴ‪ ‬ﹶﺘﺄْ ِﺫﻨﹸﻭ ﹶﻨ ‪‬ﻪ ﻓِﻰ ﹸ‬
‫ﺠ ‪‬ﻌ َ‬
‫ﻀﺭ‪‬ﺍ ﹶﻓﻠﹾ ‪‬ﻴﺭ‪ ‬ﹶﻜﺏ‪ ‬ﻤ ‪‬ﻌﻨﹶﺎ «‪ .‬ﹶﻓ ‪‬‬
‫ﻅﻬ‪ ‬ﺭ ‪‬ﻩ ﺤ‪‬ﺎ ِ‬
‫ﹶ‬
‫ل ﺍﻝﻠﱠـ ِﻪ ‪-‬ﺼـﻠﻰ ﺍﷲ‬
‫ﻕ ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ﻁﹶﻠ ﹶ‬
‫ﻀﺭ‪‬ﺍ «‪ .‬ﻓﹶﺎﻨﹾ ﹶ‬
‫ﻅﻬ‪ ‬ﺭ ‪‬ﻩ ﺤ‪‬ﺎ ِ‬
‫ﻥ ﹶ‬
‫ﻻ ‪‬ﻤﻥ‪ ‬ﻜﹶﺎ ‪‬‬
‫ﻻ ِﺇ ﱠ‬
‫ل» ﹶ‬
‫ﺍﻝﹾ ‪‬ﻤﺩِﻴ ﹶﻨ ِﺔ ﹶﻓﻘﹶﺎ َ‬
‫ل‬
‫ل ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ﻥ ﹶﻓﻘﹶﺎ َ‬
‫ﻥ ِﺇﻝﹶﻰ ﺒ‪‬ﺩ‪ٍ ‬ﺭ ‪‬ﻭﺠ‪‬ﺎ ‪‬ﺀ ﺍﻝﹾ ‪‬ﻤﺸﹾ ِﺭﻜﹸﻭ ‪‬‬
‫ﺴ ‪‬ﺒﻘﹸﻭﺍ ﺍﻝﹾ ‪‬ﻤﺸﹾ ِﺭ ِﻜﻴ ‪‬‬
‫ﺤﺘﱠﻰ ‪‬‬
‫ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻭَﺃﺼ‪‬ﺤ‪‬ﺎ ‪‬ﺒ ‪‬ﻪ ‪‬‬

‫‪١٧٣‬‬
‫ﻥ َﺃﻨﹶﺎ ﺩ‪‬ﻭﻨﹶـ ‪‬ﻪ‬
‫ﺤﺘﱠﻰ َﺃﻜﹸﻭ ‪‬‬
‫ﺸﻰ‪ٍ ‬ﺀ ‪‬‬
‫ﺤﺩ‪ِ ‬ﻤﻨﹾ ﹸﻜﻡ‪ ‬ﺇِﻝﹶﻰ ﹶ‬
‫ﻥ َﺃ ‪‬‬
‫ﻻ ‪‬ﻴ ﹶﻘ ‪‬ﺩ ‪‬ﻤ ‪‬‬
‫ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ » -‬ﹶ‬
‫ﺠﻨﱠـ ٍﺔ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ » -‬ﻗﹸﻭﻤ‪‬ﻭﺍ ِﺇﻝﹶـﻰ ‪‬‬
‫ل ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ﻥ ﹶﻓﻘﹶﺎ َ‬
‫«‪ .‬ﹶﻓ ‪‬ﺩﻨﹶﺎ ﺍﻝﹾ ‪‬ﻤﺸﹾ ِﺭﻜﹸﻭ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ‬
‫ﻯ ﻴ‪‬ﺎ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﻷﻨﹾﺼ‪‬ﺎ ِﺭ ‪‬‬
‫ﺤﻤ‪‬ﺎ ِﻡ ﺍ َ‬
‫ﻥ ﺍﻝﹾ ‪‬‬
‫ﻋ ‪‬ﻤﻴ‪ ‬ﺭ ﺒ‪ ‬‬
‫ل ‪‬‬
‫ل ‪‬ﻴﻘﹸﻭ ُ‬
‫ﺽ «‪ .‬ﻗﹶﺎ َ‬
‫ﻷﺭ‪ ‬‬
‫ﺕ ﻭ‪‬ﺍ َ‬
‫ﺴ ‪‬ﻤﻭ‪‬ﺍ ﹸ‬
‫ﻀﻬ‪‬ﺎ ﺍﻝ ‪‬‬
‫ﻋﺭ‪ ‬‬
‫‪‬‬
‫ل ﺍﻝﻠﱠـ ِﻪ ‪-‬‬
‫ل ‪‬ﺭﺴ‪‬ـﻭ ُ‬
‫ﺦ‪ .‬ﹶﻓﻘﹶﺎ َ‬
‫ﺦ ‪‬ﺒ ٍ‬
‫ل ‪‬ﺒ ٍ‬
‫ل » ﹶﻨ ‪‬ﻌﻡ‪ .« ‬ﻗﹶﺎ َ‬
‫ﺽ ﻗﹶﺎ َ‬
‫ﻷﺭ‪ ‬‬
‫ﺕ ﻭ‪‬ﺍ َ‬
‫ﺴ ‪‬ﻤﻭ‪‬ﺍ ﹸ‬
‫ﻀﻬ‪‬ﺎ ﺍﻝ ‪‬‬
‫ﻋﺭ‪ ‬‬
‫ﺠﱠﻨﺔﹲ ‪‬‬
‫‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ‬
‫ﻻ ﻭ‪‬ﺍﻝﱠﻠ ِﻪ ﻴ‪‬ﺎ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ل ﹶ‬
‫ﺦ «‪ .‬ﻗﹶﺎ َ‬
‫ﺦ ‪‬ﺒ ٍ‬
‫ﻙ ‪‬ﺒ ٍ‬
‫ﻋﹶﻠﻰ ﹶﻗﻭ‪ِ‬ﻝ ‪‬‬
‫ﻙ ‪‬‬
‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ » -‬ﻤ‪‬ﺎ ‪‬ﻴﺤ‪ِ ‬ﻤﹸﻠ ‪‬‬
‫ﺕ ِﻤﻥ‪ ‬ﹶﻗﺭ‪‬ﻨِـ ِﻪ‬
‫ﺝ ﹶﺘ ‪‬ﻤﺭ‪‬ﺍ ٍ‬
‫ﻙ ِﻤﻥ‪َ ‬ﺃﻫ‪ِ‬ﻠﻬ‪‬ﺎ «‪ .‬ﹶﻓ َﺄﺨﹾ ‪‬ﺭ ‪‬‬
‫ل » ﹶﻓ ِﺈﱠﻨ ‪‬‬
‫ﻥ ِﻤﻥ‪َ ‬ﺃﻫ‪ِ‬ﻠﻬ‪‬ﺎ‪ .‬ﻗﹶﺎ َ‬
‫ﻻ ‪‬ﺭﺠ‪‬ﺎ ‪‬ﺀ ﹶﺓ َﺃﻥ‪َ ‬ﺃﻜﹸﻭ ‪‬‬
‫ِﺇ ﱠ‬
‫ﻁﻭِﻴﻠﹶـﺔﹲ ‪-‬‬
‫ﺤﻴ‪‬ﺎﺓﹲ ﹶ‬
‫ل ﹶﺘ ‪‬ﻤﺭ‪‬ﺍﺘِﻰ ‪‬ﻫ ِﺫ ِﻩ ِﺇﱠﻨﻬ‪‬ﺎ ﹶﻝ ‪‬‬
‫ﺤﺘﱠﻰ ﺁ ﹸﻜ َ‬
‫ﺕ ‪‬‬
‫ﺤﻴِﻴ ﹸ‬
‫ل ﹶﻝ ِﺌﻥ‪َ ‬ﺃﻨﹶﺎ ‪‬‬
‫ﻥ ﹸﺜ ‪‬ﻡ ﻗﹶﺎ َ‬
‫ل ِﻤﻨﹾ ‪‬ﻬ ‪‬‬
‫ل ‪‬ﻴﺄْ ﹸﻜ ُ‬
‫ﺠ ‪‬ﻌ َ‬
‫ﹶﻓ ‪‬‬
‫ل‪.‬ﺃﺨﺭﺠـﻪ ﻤـﺴﻠﻡ‬
‫ﺤﺘﱠـﻰ ﹸﻗﺘِـ َ‬
‫ﻥ ﺍﻝﱠﺘﻤ‪ِ ‬ﺭ‪ .‬ﺜﹸـ ‪‬ﻡ ﻗﹶـﺎ ﹶﺘﹶﻠ ‪‬ﻬﻡ‪ ‬‬
‫ﻥ ‪‬ﻤ ‪‬ﻌ ‪‬ﻪ ِﻤ ‪‬‬
‫ل ‪ -‬ﹶﻓ ‪‬ﺭﻤ‪‬ﻰ ِﺒﻤ‪‬ﺎ ﻜﹶﺎ ‪‬‬
‫ﻗﹶﺎ َ‬
‫ﺒﺭﻗﻡ)‪(٥٠٢٤‬‬
‫ﺴﺭ‪‬ﺍ ﹶﻗ ﹶﺔ‬
‫ﻥ ‪‬‬
‫ﻰ ُﺃ ‪‬ﻡ ﺤ‪‬ﺎ ِﺭ ﹶﺜ ﹶﺔ ﺒ‪ِ ‬‬
‫ﺕ ﺍﻝﹾ ‪‬ﺒﺭ‪‬ﺍ ِﺀ ‪‬ﻭﻫ‪ ‬‬
‫ﻥ ُﺃ ‪‬ﻡ ﺍﻝ ‪‬ﺭ ‪‬ﺒ‪‬ﻴ ِﻊ ِﺒﻨﹾ ﹶ‬
‫ﻙ َﺃ ‪‬‬
‫ﻥ ﻤ‪‬ﺎِﻝ ٍ‬
‫ﺱ ﺒ‪ ‬‬
‫ﺤ ‪‬ﺩ ﹶﺜﻨﹶﺎ َﺃ ﹶﻨ ‪‬‬
‫ﻋﻥ‪ ‬ﹶﻗﺘﹶﺎ ‪‬ﺩ ﹶﺓ ‪‬‬
‫ﻭ‪‬‬
‫ﺤ ‪‬ﺩﹸﺜﻨِﻰ ﻋ‪‬ـﻥ‪ ‬ﺤ‪‬ﺎ ِﺭﺜﹶـ ﹶﺔ‬
‫ﻻ ﹸﺘ ‪‬‬
‫ﻰ ﺍﻝﻠﱠ ِﻪ ‪َ ،‬ﺃ ﹶ‬
‫ﻰ ‪ -‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ -‬ﹶﻓﻘﹶﺎﹶﻝﺕﹾ ﻴ‪‬ﺎ ﹶﻨ ِﺒ ‪‬‬
‫ﺕ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫َﺃ ﹶﺘ ِ‬
‫ﻥ‬
‫ﺕ ‪ ،‬ﻭِﺇﻥ‪ ‬ﻜﹶـﺎ ‪‬‬
‫ﺼ ‪‬ﺒﺭ‪ ‬ﹸ‬
‫ﺠﱠﻨ ِﺔ ‪ ،‬‬
‫ﻥ ﻓِﻰ ﺍﻝﹾ ‪‬‬
‫ﻏﺭ‪‬ﺏ‪ ، ‬ﹶﻓ ِﺈﻥ‪ ‬ﻜﹶﺎ ‪‬‬
‫ﺴﻬ‪‬ﻡ‪ ‬ﹶ‬
‫ل ‪‬ﻴﻭ‪ ‬ﻡ ‪‬ﺒﺩ‪ٍ ‬ﺭ َﺃﺼ‪‬ﺎ ‪‬ﺒ ‪‬ﻪ ‪‬‬
‫ﻥ ﹸﻗ ِﺘ َ‬
‫‪‬ﻭﻜﹶﺎ ‪‬‬
‫ﻥ‬
‫ﺠﱠﻨ ِﺔ ‪ ،‬ﻭِﺇ ‪‬‬
‫ﺠﻨﹶﺎﻥ‪ ‬ﻓِﻰ ﺍﻝﹾ ‪‬‬
‫ل » ﻴ‪‬ﺎ ُﺃ ‪‬ﻡ ﺤ‪‬ﺎ ِﺭ ﹶﺜ ﹶﺔ ‪ِ ،‬ﺇﱠﻨﻬ‪‬ﺎ ِ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﻓِﻰ ﺍﻝﹾ ‪‬ﺒﻜﹶﺎ ِﺀ ‪ .‬ﻗﹶﺎ َ‬
‫ﺕ ‪‬‬
‫ﻙ ﺍﺠ‪ ‬ﹶﺘ ‪‬ﻬﺩ‪ ‬ﹸ‬
‫ﻏﻴ‪ ‬ﺭ ﹶﺫِﻝ ‪‬‬
‫ﹶ‬
‫ﻷﻋ‪‬ﻠﹶﻰ « ﺃﺨﺭﺠﻪ ﺍﻝﺒﺨﺎﺭﻱ ﺒﺭﻗﻡ) ‪.(٢٨٠٩‬‬
‫ﺱﺍَ‬
‫ﺏ ﺍﻝﹾ ِﻔﺭ‪ ‬ﺩﻭ‪ ‬‬
‫ﻙ َﺃﺼ‪‬ﺎ ‪‬‬
‫ﺍﺒ‪ ‬ﹶﻨ ِ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪ -‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴـﻠﻡ‬
‫ل ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ل ﻗﹶﺎ َ‬
‫ﻋﻥ‪َ ‬ﺃﺒِﻰ ‪‬ﻫ ‪‬ﺭﻴ‪ ‬ﺭ ﹶﺓ ‪ -‬ﺭﻀﻰ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻗﹶﺎ َ‬
‫ﻭ‪‬‬
‫ﻋﻠﹶﻰ ﺍﻝﻠﱠـ ِﻪ َﺃﻥ‪‬‬
‫ﺤﻘ‪‬ﺎ ‪‬‬
‫ﻥ ‪‬‬
‫ﻥ ‪ ،‬ﻜﹶﺎ ‪‬‬
‫ﻼ ﹶﺓ ‪‬ﻭﺼ‪‬ﺎ ‪‬ﻡ ﺭ‪ ‬ﻤﻀ‪‬ﺎ ‪‬‬
‫ﺼ ﹶ‬
‫ﻥ ﺒِﺎﻝﱠﻠ ِﻪ ‪‬ﻭ ِﺒ ‪‬ﺭﺴ‪‬ﻭِﻝ ِﻪ ‪‬ﻭَﺃﻗﹶﺎ ‪‬ﻡ ﺍﻝ ‪‬‬
‫‪ » -‬ﻤﻥ‪ ‬ﺁ ‪‬ﻤ ‪‬‬
‫ﻀ ِﻪ ﺍﱠﻝﺘِﻰ ‪‬ﻭِﻝ ‪‬ﺩ ﻓِﻴﻬ‪‬ﺎ « ‪ .‬ﹶﻓﻘﹶﺎﻝﹸﻭﺍ ﻴ‪‬ـﺎ‬
‫ﺱ ﻓِﻰ َﺃﺭ‪ِ ‬‬
‫ﺠﹶﻠ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪َ ،‬ﺃﻭ‪ ‬‬
‫ﺴﺒِﻴ ِ‬
‫ﺠﱠﻨ ﹶﺔ ﺠ‪‬ﺎ ‪‬ﻫ ‪‬ﺩ ﻓِﻰ ‪‬‬
‫ﺨﹶﻠ ‪‬ﻪ ﺍﻝﹾ ‪‬‬
‫‪‬ﻴﺩ‪ِ ‬‬
‫ﻥ‬
‫ﻋ ‪‬ﺩﻫ‪‬ﺎ ﺍﻝﱠﻠ ‪‬ﻪ ِﻝﻠﹾ ‪‬ﻤﺠ‪‬ﺎ ِﻫﺩِﻴ ‪‬‬
‫ﺠ ٍﺔ َﺃ ‪‬‬
‫ﺠﱠﻨ ِﺔ ﻤِﺎ َﺌ ﹶﺔ ‪‬ﺩ ‪‬ﺭ ‪‬‬
‫ﻥ ﻓِﻰ ﺍﻝﹾ ‪‬‬
‫ل » ِﺇ ‪‬‬
‫ﺱ ‪ .‬ﻗﹶﺎ َ‬
‫ﺸ ‪‬ﺭ ﺍﻝﻨﱠﺎ ‪‬‬
‫ﻼ ﹸﻨ ‪‬ﺒ ﱢ‬
‫ل ﺍﻝﱠﻠ ِﻪ َﺃ ﹶﻓ ﹶ‬
‫‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﺴ َﺄﻝﹾﹸﺘ ‪‬ﻡ ﺍﻝﱠﻠ ‪‬ﻪ ﻓﹶﺎﺴ‪َ ‬ﺄﻝﹸﻭ ‪‬ﻩ‬
‫ﺽ ‪ ،‬ﹶﻓﺈِﺫﹶﺍ ‪‬‬
‫ﻷﺭ‪ِ ‬‬
‫ﺴﻤ‪‬ﺎ ِﺀ ﻭ‪‬ﺍ َ‬
‫ﻥ ﺍﻝ ‪‬‬
‫ﻥ ﹶﻜﻤ‪‬ﺎ ‪‬ﺒﻴ‪ ‬‬
‫ﺠ ﹶﺘﻴ‪ِ ‬‬
‫ﻥ ﺍﻝ ‪‬ﺩ ‪‬ﺭ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪ ،‬ﻤ‪‬ﺎ ‪‬ﺒﻴ‪ ‬‬
‫ﺴﺒِﻴ ِ‬
‫ﻓِﻰ ‪‬‬
‫ﺠ ‪‬ﺭ‬
‫ﻥ ‪ ،‬ﻭ ِﻤﻨﹾ ‪‬ﻪ ﹶﺘ ﹶﻔ ‪‬‬
‫ﺵ ﺍﻝ ‪‬ﺭﺤ‪ ‬ﻤ ِ‬
‫ﻋﺭ‪ ‬ﹸ‬
‫ﺠﱠﻨ ِﺔ ‪ُ ،‬ﺃﺭ‪‬ﺍ ‪‬ﻩ ﹶﻓﻭ‪ ‬ﹶﻗ ‪‬ﻪ ‪‬‬
‫ﺠﱠﻨ ِﺔ ‪‬ﻭَﺃﻋ‪‬ﻠﹶﻰ ﺍﻝﹾ ‪‬‬
‫ﻁ ﺍﻝﹾ ‪‬‬
‫ﺴﹸ‬‫ﺱ ‪ ،‬ﹶﻓ ِﺈﱠﻨ ‪‬ﻪ َﺃﻭ‪ ‬‬
‫ﺍﻝﹾ ِﻔﺭ‪ ‬ﺩﻭ‪ ‬‬
‫ﺠﱠﻨ ِﺔ « ﺃﺨﺭﺠﻪ ﺍﻝﺒﺨﺎﺭﻱ ﺒﺭﻗﻡ)‪. (٢٧٩٠‬‬
‫َﺃﻨﹾﻬ‪‬ﺎ ‪‬ﺭ ﺍﻝﹾ ‪‬‬
‫ﻭﺤﺫﺭ ﺍﷲ ﺘﻌﺎﻝﻰ ﻭ ﺭﺴﻭﻝﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻤﻥ ﺘﺭﻙ ﺍﻝﺠﻬﺎﺩ ﻓﻲ ﺴﺒﻴل ﺍﷲ ‪:‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ﺍﺜﱠـﺎ ﹶﻗﻠﹾﹸﺘﻡ‪‬‬
‫ﺴﺒِﻴ ِ‬
‫ل ﹶﻝ ﹸﻜ ‪‬ﻡ ﺍﻨﹾ ِﻔﺭ‪‬ﻭﺍ ﻓِﻲ ‪‬‬
‫ﻥ َﺁ ‪‬ﻤﻨﹸﻭﺍ ﻤ‪‬ﺎ ﹶﻝ ﹸﻜﻡ‪ِ ‬ﺇﺫﹶﺍ ﻗِﻴ َ‬
‫ﻗﺎل ﺘﻌﺎﻝﻰ ‪ } :‬ﻴ‪‬ﺎ َﺃ‪‬ﻴ ‪‬ﻬﺎ ﺍﻝﱠﺫِﻴ ‪‬‬
‫ﺨ ‪‬ﺭ ِﺓ ِﺇﻝﱠـﺎ‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ﻓِﻲ ﺍﻝﹾ َﺂ ِ‬
‫ﻉ ﺍﻝﹾ ‪‬‬
‫ﺨ ‪‬ﺭ ِﺓ ﹶﻓﻤ‪‬ﺎ ‪‬ﻤﺘﹶﺎ ‪‬‬
‫ﻥ ﺍﻝﹾ َﺂ ِ‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ِﻤ ‪‬‬
‫ﺽ َﺃ ‪‬ﺭﻀِﻴﹸﺘﻡ‪ ‬ﺒِﺎﻝﹾ ‪‬‬
‫ِﺇﻝﹶﻰ ﺍﻝﹾ َﺄﺭ‪ِ ‬‬
‫ﻀﺭ‪‬ﻭ ‪‬ﻩ ﺸﹶـﻴ‪‬ﺌًﺎ‬
‫ﻏﻴ‪ ‬ﺭ ﹸﻜﻡ‪ ‬ﻭﻝﹶﺎ ﺘﹶـ ‪‬‬
‫ﻋﺫﹶﺍﺒ‪‬ﺎ َﺃﻝِﻴﻤ‪‬ﺎ ‪‬ﻭ ‪‬ﻴﺴ‪ ‬ﹶﺘﺒ‪ِ ‬ﺩلْ ﹶﻗﻭ‪‬ﻤ‪‬ﺎ ﹶ‬
‫ﹶﻗﻠِﻴلٌ )‪ِ (٣٨‬ﺇﻝﱠﺎ ﹶﺘﻨﹾ ِﻔﺭ‪‬ﻭﺍ ‪‬ﻴ ‪‬ﻌ ﱢﺫﺒ‪ ‬ﹸﻜﻡ‪ ‬‬
‫ﻥ ﹶﻜ ﹶﻔﺭ‪‬ﻭﺍ‬
‫ﺠ ‪‬ﻪ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺼ ‪‬ﺭﻩ‪ ‬ﺍﻝﱠﻠ ‪‬ﻪ ِﺇﺫﹾ َﺃﺨﹾ ‪‬ﺭ ‪‬‬
‫ﺼﺭ‪‬ﻭ ‪‬ﻩ ﹶﻓ ﹶﻘﺩ‪ ‬ﹶﻨ ‪‬‬
‫ﺸﻲ‪ٍ ‬ﺀ ﹶﻗﺩِﻴﺭ‪ِ (٣٩) ‬ﺇﻝﱠﺎ ﹶﺘﻨﹾ ‪‬‬
‫ل ﹶ‬
‫ﻋﻠﹶﻰ ﹸﻜ ﱢ‬
‫ﻭ‪‬ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬

‫‪١٧٤‬‬
‫ل ﺍﻝﻠﱠـ ‪‬ﻪ‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻤ ‪‬ﻌﻨﹶـﺎ ﻓﹶـ َﺄﻨﹾ ‪‬ﺯ َ‬
‫ﺤ ِﺒ ِﻪ ﻝﹶﺎ ﹶﺘﺤ‪ ‬ﺯﻥ‪ِ ‬ﺇ ‪‬‬
‫ل ِﻝﺼ‪‬ﺎ ِ‬
‫ﻥ ِﺇﺫﹾ ‪‬ﻫﻤ‪‬ﺎ ﻓِﻲ ﺍﻝﹾﻐﹶﺎ ِﺭ ِﺇﺫﹾ ‪‬ﻴﻘﹸﻭ ُ‬
‫ﻲ ﺍﺜﹾ ﹶﻨﻴ‪ِ ‬‬
‫ﺜﹶﺎ ِﻨ ‪‬‬
‫ﻲ‬
‫ﺴﻔﹾﻠﹶﻰ ‪‬ﻭ ﹶﻜِﻠ ‪‬ﻤ ﹸﺔ ﺍﻝﱠﻠ ِﻪ ِﻫ ‪‬‬
‫ﻥ ﹶﻜ ﹶﻔﺭ‪‬ﻭﺍ ﺍﻝ ‪‬‬
‫ل ﹶﻜِﻠ ‪‬ﻤ ﹶﺔ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺠ ‪‬ﻌ َ‬
‫ﺠﻨﹸﻭ ٍﺩ ﹶﻝﻡ‪ ‬ﹶﺘ ‪‬ﺭﻭ‪‬ﻫ‪‬ﺎ ‪‬ﻭ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭَﺃ‪‬ﻴ ‪‬ﺩ ‪‬ﻩ ِﺒ ‪‬‬
‫ﺴﻜِﻴ ﹶﻨ ﹶﺘ ‪‬ﻪ ‪‬‬
‫‪‬‬
‫ﺤﻜِﻴﻡ‪] (٤٠) ‬ﺍﻝﺘﻭﺒﺔ‪{ [٤٠-٣٨/‬‬
‫ﻋﺯِﻴﺯ‪ ‬‬
‫ﺍﻝﹾ ‪‬ﻌﻠﹾﻴ‪‬ﺎ ﻭ‪‬ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ل ﻭ‪‬ﺍﻝﱢﻨﺴ‪‬ﺎ ِﺀ‬
‫ﻥ ﺍﻝ ‪‬ﺭﺠ‪‬ﺎ ِ‬
‫ﻥ ِﻤ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ﻭ‪‬ﺍﻝﹾ ‪‬ﻤﺴ‪ ‬ﹶﺘﻀ‪ ‬ﻌﻔِﻴ ‪‬‬
‫ﺴﺒِﻴ ِ‬
‫ﻥ ﻓِﻲ ‪‬‬
‫ﻭﻗﺎل ﺘﻌﺎﻝﻰ ‪ } :‬ﻭﻤ‪‬ﺎ ﹶﻝ ﹸﻜﻡ‪ ‬ﻝﹶﺎ ﹸﺘﻘﹶﺎ ِﺘﻠﹸﻭ ‪‬‬
‫ﻙ‬
‫ﻥ ‪‬ﺭ‪‬ﺒﻨﹶﺎ َﺃﺨﹾ ِﺭﺠ‪‬ﻨﹶﺎ ِﻤﻥ‪ ‬ﻫ ِﺫ ِﻩ ﺍﻝﹾ ﹶﻘﺭ‪ ‬ﻴ ِﺔ ﺍﻝﻅﱠﺎِﻝ ِﻡ ﺃَﻫ‪‬ﹸﻠﻬ‪‬ﺎ ﻭ‪‬ﺍﺠ‪ ‬ﻌلْ ﹶﻝﻨﹶﺎ ِﻤﻥ‪ ‬ﹶﻝ ‪‬ﺩﻨﹾ ‪‬‬
‫ﻥ ‪‬ﻴﻘﹸﻭﻝﹸﻭ ‪‬‬
‫ﻥ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻭ‪‬ﺍﻝﹾ ِﻭﻝﹾﺩ‪‬ﺍ ِ‬
‫ﻥ‬
‫ل ﺍﻝﻠﱠـ ِﻪ ﻭ‪‬ﺍﻝﱠـﺫِﻴ ‪‬‬
‫ﺴﺒِﻴ ِ‬
‫ﻥ ﻓِﻲ ‪‬‬
‫ﻥ َﺁ ‪‬ﻤﻨﹸﻭﺍ ‪‬ﻴﻘﹶﺎ ِﺘﻠﹸﻭ ‪‬‬
‫ﻙ ﹶﻨﺼِﻴﺭ‪‬ﺍ )‪ (٧٥‬ﺍﱠﻝﺫِﻴ ‪‬‬
‫‪‬ﻭِﻝﻴ‪‬ﺎ ﻭ‪‬ﺍﺠ‪ ‬ﻌلْ ﹶﻝﻨﹶﺎ ِﻤﻥ‪ ‬ﹶﻝ ‪‬ﺩﻨﹾ ‪‬‬
‫ﻥ‬
‫ﻥ ﻜﹶـﺎ ‪‬‬
‫ﺸﻴ‪‬ﻁﹶﺎ ِ‬
‫ﻥ ﹶﻜﻴ‪ ‬ﺩ ﺍﻝـ ﱠ‬
‫ﻥ ِﺇ ‪‬‬
‫ﺸﻴ‪‬ﻁﹶﺎ ِ‬
‫ﺕ ﹶﻓﻘﹶﺎ ِﺘﻠﹸﻭﺍ َﺃﻭ‪ِ‬ﻝﻴ‪‬ﺎ ‪‬ﺀ ﺍﻝ ﱠ‬
‫ل ﺍﻝﻁﱠﺎﻏﹸﻭ ِ‬
‫ﺴﺒِﻴ ِ‬
‫ﻥ ﻓِﻲ ‪‬‬
‫ﹶﻜ ﹶﻔﺭ‪‬ﻭﺍ ‪‬ﻴﻘﹶﺎ ِﺘﻠﹸﻭ ‪‬‬
‫ﺼﻠﹶﺎ ﹶﺓ ‪‬ﻭ َﺁﺘﹸﻭﺍ ﺍﻝ ‪‬ﺯﻜﹶﺎ ﹶﺓ ﹶﻓﹶﻠﻤ‪‬ﺎ‬
‫ل ﹶﻝ ‪‬ﻬﻡ‪ ‬ﹸﻜﻔﱡﻭﺍ َﺃﻴ‪ِ ‬ﺩ ‪‬ﻴ ﹸﻜﻡ‪ ‬ﻭَﺃﻗِﻴﻤ‪‬ﻭﺍ ﺍﻝ ‪‬‬
‫ﻥ ﻗِﻴ َ‬
‫ﻀﻌِﻴﻔﹰﺎ )‪َ (٧٦‬ﺃﹶﻝﻡ‪ ‬ﹶﺘ ‪‬ﺭ ِﺇﻝﹶﻰ ﺍﱠﻝﺫِﻴ ‪‬‬
‫‪‬‬
‫ﺨﺸﹾ ‪‬ﻴ ﹰﺔ ‪‬ﻭﻗﹶـﺎﻝﹸﻭﺍ‬
‫ﺸ ‪‬ﺩ ﹶ‬
‫ﺨﺸﹾ ‪‬ﻴ ِﺔ ﺍﻝﻠﱠ ِﻪ َﺃﻭ‪َ ‬ﺃ ﹶ‬
‫ﺱ ﹶﻜ ﹶ‬
‫ﻥ ﺍﻝﻨﱠﺎ ‪‬‬
‫ﺸﻭ‪ ‬‬
‫ل ِﺇﺫﹶﺍ ﹶﻓﺭِﻴﻕﹲ ِﻤﻨﹾ ‪‬ﻬﻡ‪ ‬ﻴﺨﹾ ﹶ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬ ‪‬ﻡ ﺍﻝﹾ ِﻘﺘﹶﺎ ُ‬
‫ﺏ ‪‬‬
‫ﹸﻜ ِﺘ ‪‬‬
‫ﺨ ‪‬ﺭ ﹸﺓ‬
‫ﻉ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ﹶﻗﻠِﻴلٌ ﻭ‪‬ﺍﻝﹾـ َﺂ ِ‬
‫ﺏ ﹸﻗلْ ‪‬ﻤﺘﹶﺎ ‪‬‬
‫ل ﹶﻗﺭِﻴ ٍ‬
‫ﺠٍ‬
‫ﺨﺭ‪ ‬ﹶﺘﻨﹶﺎ ِﺇﻝﹶﻰ َﺃ ‪‬‬
‫ل ﹶﻝﻭ‪‬ﻝﹶﺎ َﺃ ﱠ‬
‫ﻋﹶﻠﻴ‪‬ﻨﹶﺎ ﺍﻝﹾ ِﻘﺘﹶﺎ َ‬
‫ﺕ ‪‬‬
‫‪‬ﺭ‪‬ﺒﻨﹶﺎ ِﻝ ‪‬ﻡ ﹶﻜ ﹶﺘﺒ‪ ‬ﹶ‬
‫ﺕ ‪‬ﻭﹶﻝﻭ‪ ‬ﹸﻜﻨﹾـﹸﺘﻡ‪ ‬ﻓِـﻲ‬
‫ﻥ ﹶﻓﺘِﻴﻠﹰﺎ )‪َ (٧٧‬ﺃﻴ‪ ‬ﹶﻨﻤ‪‬ﺎ ﹶﺘﻜﹸﻭﻨﹸﻭﺍ ‪‬ﻴﺩ‪ِ ‬ﺭ ﹸﻜ ﹸﻜ ‪‬ﻡ ﺍﻝﹾ ‪‬ﻤﻭ‪ ‬ﹸ‬
‫ﻥ ﺍﱠﺘﻘﹶﻰ ‪‬ﻭﻝﹶﺎ ﹸﺘﻅﹾﹶﻠﻤ‪‬ﻭ ‪‬‬
‫ﺨﻴ‪‬ﺭ‪ِ ‬ﻝ ‪‬ﻤ ِ‬
‫ﹶ‬
‫ﺴ‪‬ﻴ َﺌﺔﹲ ‪‬ﻴﻘﹸﻭﻝﹸـﻭﺍ‬
‫ﺼﺒ‪ ‬ﻬﻡ‪ ‬‬
‫ﻋﻨﹾ ِﺩ ﺍﻝﱠﻠﻪِ ‪‬ﻭِﺇﻥ‪ ‬ﹸﺘ ِ‬
‫ﺴ ﹶﻨﺔﹲ ‪‬ﻴﻘﹸﻭﻝﹸﻭﺍ ‪‬ﻫ ِﺫ ِﻩ ِﻤﻥ‪ِ ‬‬
‫ﺤ‪‬‬‫ﺼﺒ‪ ‬ﻬﻡ‪ ‬‬
‫ﺸ‪‬ﻴ ‪‬ﺩ ٍﺓ ‪‬ﻭِﺇﻥ‪ ‬ﹸﺘ ِ‬
‫ﺝ ‪‬ﻤ ﹶ‬
‫‪‬ﺒﺭ‪‬ﻭ ٍ‬
‫ﺤﺩِﻴﺜﹰﺎ )‪(٧٨‬‬
‫ﻥ ‪‬‬
‫ﻥ ‪‬ﻴﻔﹾ ﹶﻘﻬ‪‬ﻭ ‪‬‬
‫ل ‪‬ﻫ ُﺅﻝﹶﺎ ِﺀ ﺍﻝﹾ ﹶﻘﻭ‪ِ ‬ﻡ ﻝﹶﺎ ‪‬ﻴﻜﹶﺎﺩ‪‬ﻭ ‪‬‬
‫ﻋﻨﹾ ِﺩ ﺍﻝﱠﻠ ِﻪ ﹶﻓﻤ‪‬ﺎ ِ‬
‫ل ِﻤﻥ‪ِ ‬‬
‫ﻙ ﹸﻗلْ ﻜﹸ ﱞ‬
‫ﻋﻨﹾ ِﺩ ‪‬‬
‫‪‬ﻫ ِﺫ ِﻩ ِﻤﻥ‪ِ ‬‬
‫‪١٥١‬‬
‫]ﺍﻝﻨﺴﺎﺀ‪{ [٧٨-٧٥/‬‬

‫‪١٥١‬‬
‫‪ -‬ﻭﻓﻲ ﻅﻼل ﺍﻝﻘﺭﺁﻥ ‪) -‬ﺝ ‪ / ٢‬ﺹ ‪(١٨٣‬‬
‫ﻜﻴﻑ ﺘﻘﻌﺩﻭﻥ ﻋﻥ ﺍﻝﻘﺘﺎل ﻓﻲ ﺴﺒﻴل ﺍﷲ؛ ﻭﺍﺴﺘﻨﻘﺎﺫ ﻫﺅﻻﺀ ﺍﻝﻤﺴﺘﻀﻌﻔﻴﻥ ﻤﻥ ﺍﻝﺭﺠﺎل ﻭﺍﻝﻨﺴﺎﺀ ﻭﺍﻝﻭﻝﺩﺍﻥ؟ ﻫﺅﻻﺀ ﺍﻝﺫﻴﻥ‬
‫ﺘﺭﺘﺴﻡ ﺼﻭﺭﻫﻡ ﻓﻲ ﻤﺸﻬﺩ ﻤﺜﻴﺭ ﻝﺤﻤﻴﺔ ﺍﻝﻤﺴﻠﻡ ‪ ،‬ﻭﻜﺭﺍﻤﺔ ﺍﻝﻤﺅﻤﻥ ‪ ،‬ﻭﻝﻌﺎﻁﻔﺔ ﺍﻝﺭﺤﻤﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻋﻠـﻰ ﺍﻹﻁـﻼﻕ؟‬
‫ﻫﺅﻻﺀ ﺍﻝﺫﻴﻥ ﻴﻌﺎﻨﻭﻥ ﺃﺸﺩ ﺍﻝﻤﺤﻨﺔ ﻭﺍﻝﻔﺘﻨﺔ؛ ﻷﻨﻬﻡ ﻴﻌﺎﻨﻭﻥ ﺍﻝﻤﺤﻨﺔ ﻓﻲ ﻋﻘﻴﺩﺘﻬﻡ ‪ ،‬ﻭﺍﻝﻔﺘﻨﺔ ﻓﻲ ﺩﻴﻨﻬﻡ ‪ .‬ﻭﺍﻝﻤﺤﻨـﺔ ﻓـﻲ‬
‫ﺍﻝﻌﻘﻴﺩﺓ ﺃﺸﺩ ﻤﻥ ﺍﻝﻤﺤﻨﺔ ﻓﻲ ﺍﻝﻤﺎل ﻭﺍﻷﺭﺽ ﻭﺍﻝﻨﻔﺱ ﻭﺍﻝﻌﺭﺽ ‪ ،‬ﻷﻨﻬﺎ ﻤﺤﻨﺔ ﻓـﻲ ﺃﺨـﺹ ﺨـﺼﺎﺌﺹ ﺍﻝﻭﺠـﻭﺩ‬
‫ﺍﻹﻨﺴﺎﻨﻲ ‪ ،‬ﺍﻝﺫﻱ ﺘﺘﺒﻌﻪ ﻜﺭﺍﻤﺔ ﺍﻝﻨﻔﺱ ﻭﺍﻝﻌﺭﺽ ‪ ،‬ﻭﺤﻕ ﺍﻝﻤﺎل ﻭﺍﻷﺭﺽ!‬
‫ﻭﻤﺸﻬﺩ ﺍﻝﻤﺭﺃﺓ ﺍﻝﻜﺴﻴﺭﺓ ﻭﺍﻝﻭﻝﺩ ﺍﻝﻀﻌﻴﻑ ‪ ،‬ﻤﺸﻬﺩ ﻤﺅﺜﺭ ﻤﺜﻴﺭ ‪ .‬ﻻ ﻴﻘل ﻋﻨﻪ ﻤﺸﻬﺩ ﺍﻝﺸﻴﻭﺥ ﺍﻝـﺫﻴﻥ ﻻ ﻴﻤﻠﻜـﻭﻥ ﺃﻥ‬
‫ﻴﺩﻓﻌﻭﺍ ‪ -‬ﻭﺒﺨﺎﺼﺔ ﺤﻴﻥ ﻴﻜﻭﻥ ﺍﻝﺩﻓﻊ ﻋﻥ ﺍﻝﺩﻴﻥ ﻭﺍﻝﻌﻘﻴﺩﺓ ‪ -‬ﻭﻫﺫﺍ ﺍﻝﻤﺸﻬﺩ ﻜﻠﻪ ﻤﻌﺭﻭﺽ ﻓﻲ ﻤﺠﺎل ﺍﻝـﺩﻋﻭﺓ ﺇﻝـﻰ‬
‫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 ﺃﻫﻠﻬﺎ { ﺍﻝﺘﻲ ﻴﻌﺩﻫﺎ‬
‫ﺍﻹﺴﻼﻡ ‪ -‬ﻓﻲ ﻤﻭﻀﻌﻬﺎ ﺫﺍﻙ ‪ -‬ﺩﺍﺭ ﺤﺭﺏ ‪ ،‬ﻴﺠﺏ ﺃﻥ ﻴﻘﺎﺘل ﺍﻝﻤﺴﻠﻤﻭﻥ ﻻﺴﺘﻨﻘﺎﺫ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺍﻝﻤﺴﺘﻀﻌﻔﻴﻥ ﻤﻨﻬـﺎ ‪،‬‬
‫ﻫﻲ » ﻤﻜﺔ « ﻭﻁﻥ ﺍﻝﻤﻬﺎﺠﺭﻴﻥ ‪ ،‬ﺍﻝﺫﻴﻥ ﻴ‪‬ﺩﻋﻭﻥ ﻫﺫﻩ ﺍﻝﺩﻋﻭﺓ ﺍﻝﺤﺎﺭﺓ ﺇﻝﻰ ﻗﺘﺎل ﺍﻝﻤﺸﺭﻜﻴﻥ ﻓﻴﻬﺎ ‪ .‬ﻭﻴﺩﻋﻭ ﺍﻝﻤﺴﻠﻤﻭﻥ‬
‫ﺍﻝﻤﺴﺘﻀﻌﻔﻭﻥ ﻫﺫﻩ ﺍﻝﺩﻋﻭﺓ ﺍﻝﺤﺎﺩﺓ ﻝﻠﺨﺭﻭﺝ ﻤﻨﻪ!‬

‫‪١٧٥‬‬
‫ﺇﻥ ﻜﻭﻨﻬﺎ ﺒﻠﺩﻫﻡ ﻝﻡ ﻴﻐﻴﺭ ﻭﻀﻌﻬﺎ ﻓﻲ ﻨﻅﺭ ﺍﻹﺴﻼﻡ ‪ -‬ﺤﻴﻥ ﻝﻡ ﺘﻘﻡ ﻓﻴﻬﺎ ﺸﺭﻴﻌﺔ ﺍﷲ ﻭﻤﻨﻬﺠﻪ؛ ﻭﺤـﻴﻥ ﻓـﺘﻥ ﻓﻴﻬـﺎ‬
‫ﺍﻝﻤﺅﻤﻨﻭﻥ ﻋﻥ ﺩﻴﻨﻬﻡ ‪ ،‬ﻭﻋﺫﺒﻭﺍ ﻓﻲ ﻋﻘﻴﺩﺘﻬﻡ ‪ . .‬ﺒل ﺍﻋﺘﺒﺭﺕ ﺒﺎﻝﻨﺴﺒﺔ ﻝﻬﻡ ﻫﻡ ﺃﻨﻔـﺴﻬﻡ » ﺩﺍﺭ ﺤـﺭﺏ « ‪ . .‬ﺩﺍﺭ‬
‫ﺤﺭﺏ ‪ ،‬ﻫﻡ ﻻ ﻴﺩﺍﻓﻌﻭﻥ ﻋﻨﻬﺎ ‪ ،‬ﻭﻝﻴﺱ ﻫﺫﺍ ﻓﺤﺴﺏ ﺒل ﻫﻡ ﻴﺤﺎﺭﺒﻭﻨﻬﺎ ﻹﻨﻘﺎﺫ ﺇﺨﻭﺘﻬﻡ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻤﻨﻬﺎ ‪ . .‬ﺇﻥ ﺭﺍﻴـﺔ‬
‫ﺍﻝﻤﺴﻠﻡ ﺍﻝﺘﻲ ﻴﺤﺎﻤﻲ ﻋﻨﻬﺎ ﻫﻲ ﻋﻘﻴﺩﺘﻪ ‪ .‬ﻭﻭﻁﻨﻪ ﺍﻝﺫﻱ ﻴﺠﺎﻫﺩ ﻤﻥ ﺃﺠﻠﻪ ﻫﻭ ﺍﻝﺒﻠﺩ ﺍﻝﺫﻱ ﺘﻘﺎﻡ ﺸﺭﻴﻌﺔ ﺍﷲ ﻓﻴﻪ؛ ﻭﺃﺭﻀﻪ‬
‫ﺍﻝﺘﻲ ﻴﺩﻓﻊ ﻋﻨﻬﺎ ﻫﻲ » ﺩﺍﺭ ﺍﻹﺴﻼﻡ « ﺍﻝﺘﻲ ﺘﺘﺨﺫ ﺍﻝﻤﻨﻬﺞ ﺍﻹﺴﻼﻤﻲ ﻤﻨﻬﺠﹰﺎ ﻝﻠﺤﻴﺎﺓ ‪ . .‬ﻭﻜل ﺘﺼﻭﺭ ﺁﺨﺭ ﻝﻠﻭﻁﻥ ﻫﻭ‬
‫ﺘﺼﻭﺭ ﻏﻴﺭ ﺇﺴﻼﻤﻲ ‪ ،‬ﺘﻨﻀﺢ ﺒﻪ ﺍﻝﺠﺎﻫﻠﻴﺎﺕ ‪ ،‬ﻭﻻ ﻴﻌﺭﻓﻪ ﺍﻹﺴﻼﻡ‬
‫ﺜﻡ ﻝﻤﺴﺔ ﻨﻔﺴﻴﺔ ﺃﺨﺭﻯ ‪ ،‬ﻻﺴﺘﻨﻬﺎﺽ ﺍﻝﻬﻤﻡ ‪ ،‬ﻭﺍﺴﺘﺠﺎﺸﺔ ﺍﻝﻌﺯﺍﺌﻡ ‪ ،‬ﻭﺇﻨﺎﺭﺓ ﺍﻝﻁﺭﻴﻕ ‪ ،‬ﻭﺘﺤﺩﻴـﺩ ﺍﻝﻘـﻴﻡ ﻭﺍﻝﻐﺎﻴـﺎﺕ‬
‫ﻭﺍﻷﻫﺩﺍﻑ ‪ ،‬ﺍﻝﺘﻲ ﻴﻌﻤل ﻝﻬﺎ ﻜل ﻓﺭﻴﻕ ‪ }:‬ﺍﻝﺫﻴﻥ ﺁﻤﻨﻭﺍ ﻴﻘﺎﺘﻠﻭﻥ ﻓﻲ ﺴﺒﻴل ﺍﷲ؛ ﻭﺍﻝﺫﻴﻥ ﻜﻔﺭﻭﺍ ﻴﻘﺎﺘﻠﻭﻥ ﻓـﻲ ﺴـﺒﻴل‬
‫ﺍﻝﻁﺎﻏﻭﺕ ‪ .‬ﻓﻘﺎﺘﻠﻭﺍ ﺃﻭﻝﻴﺎﺀ ﺍﻝﺸﻴﻁﺎﻥ ‪ .‬ﺇﻥ ﻜﻴﺩ ﺍﻝﺸﻴﻁﺎﻥ ﻜﺎﻥ ﻀﻌﻴﻔﹰﺎ { ‪. .‬‬
‫ﻭﻓﻲ ﻝﻤﺴﺔ ﻭﺍﺤﺩﺓ ﻴﻘﻑ ﺍﻝﻨﺎﺱ ﻋﻠﻰ ﻤﻔﺭﻕ ﺍﻝﻁﺭﻴﻕ ‪ .‬ﻭﻓﻲ ﻝﺤﻅﺔ ﺘﺭﺘﺴﻡ ﺍﻷﻫﺩﺍﻑ ‪ ،‬ﻭﺘﺘﻀﺢ ﺍﻝﺨﻁﻭﻁ ‪ .‬ﻭﻴﻨﻘـﺴﻡ‬
‫ﺍﻝﻨﺎﺱ ﺇﻝﻰ ﻓﺭﻴﻘﻴﻥ ﺍﺜﻨﻴﻥ؛ ﺘﺤﺕ ﺭﺍﻴﺘﻴﻥ ﻤﺘﻤﻴﺯﺘﻴﻥ ‪ } :‬ﺍﻝﺫﻴﻥ ﺁﻤﻨﻭﺍ ﻴﻘﺎﺘﻠﻭﻥ ﻓﻲ ﺴﺒﻴل ﺍﷲ { ‪. .‬‬
‫ﺍﻝﺫﻴﻥ ﺁﻤﻨﻭﺍ ﻴﻘﺎﺘﻠﻭﻥ ﻓﻲ ﺴﺒﻴل ﺍﷲ؛ ﻝﺘﺤﻘﻴﻕ ﻤﻨﻬﺠﻪ ‪ ،‬ﻭﺇﻗﺭﺍﺭ ﺸﺭﻴﻌﺘﻪ ‪ ،‬ﻭﺇﻗﺎﻤﺔ ﺍﻝﻌﺩل » ﺒﻴﻥ ﺍﻝﻨﺎﺱ « ﺒﺎﺴـﻡ ﺍﷲ ‪.‬‬
‫ﻻ ﺘﺤﺕ ﺃﻱ ﻋﻨﻭﺍﻥ ﺁﺨﺭ ‪ .‬ﺍﻋﺘﺭﺍﻓﹰﺎ ﺒﺄﻥ ﺍﷲ ﻭﺤﺩﻩ ﻫﻭ ﺍﻹﻝﻪ ﻭﻤﻥ ﺜﻡ ﻓﻬﻭ ﺍﻝﺤﺎﻜﻡ ‪:‬‬
‫ﻭﺍﻝﺫﻴﻥ ﻜﻔﺭﻭﺍ ﻴﻘﺎﺘﻠﻭﻥ ﻓﻲ ﺴﺒﻴل ﺍﻝﻁﺎﻏﻭﺕ ‪ ،‬ﻝﺘﺤﻘﻴﻕ ﻤﻨﺎﻫﺞ ﺸﺘﻰ ‪ -‬ﻏﻴﺭ ﻤﻨﻬﺞ ﺍﷲ ‪ -‬ﻭﺇﻗﺭﺍﺭ ﺸـﺭﺍﺌﻊ ﺸـﺘﻰ ‪-‬‬
‫ﻏﻴﺭ ﺸﺭﻴﻌﺔ ﺍﷲ ‪ -‬ﻭﺇﻗﺎﻤﺔ ﻗﻴﻡ ﺸﺘﻰ ‪ -‬ﻏﻴﺭ ﺍﻝﺘﻲ ﺃﺫﻥ ﺒﻬﺎ ﺍﷲ ‪ -‬ﻭﻨﺼﺏ ﻤﻭﺍﺯﻴﻥ ﺸﺘﻰ ﻏﻴﺭ ﻤﻴﺯﺍﻥ ﺍﷲ!‬
‫ﻭﻴﻘﻑ ﺍﻝﺫﻴﻥ ﺁﻤﻨﻭﺍ ﻤﺴﺘﻨﺩﻴﻥ ﺍﻝﻰ ﻭﻻﻴﺔ ﺍﷲ ﻭﺤﻤﺎﻴﺘﻪ ﻭﺭﻋﺎﻴﺘﻪ ‪.‬‬
‫ﻭﻴﻘﻑ ﺍﻝﺫﻴﻥ ﻜﻔﺭﻭﺍ ﻤﺴﺘﻨﺩﻴﻥ ﺇﻝﻰ ﻭﻻﻴﺔ ﺍﻝﺸﻴﻁﺎﻥ ﺒﺸﺘﻰ ﺭﺍﻴﺎﺘﻬﻡ ‪ ،‬ﻭﺸﺘﻰ ﻤﻨﺎﻫﺠﻬﻡ ‪ ،‬ﻭﺸﺘﻰ ﺸـﺭﺍﺌﻌﻬﻡ ‪ ،‬ﻭﺸـﺘﻰ‬
‫ﻁﺭﺍﺌﻘﻬﻡ ‪ ،‬ﻭﺸﺘﻰ ﻗﻴﻤﻬﻡ ‪ ،‬ﻭﺸﺘﻰ ﻤﻭﺍﺯﻴﻨﻬﻡ ‪ . . .‬ﻓﻜﻠﻬﻡ ﺃﻭﻝﻴﺎﺀ ﺍﻝﺸﻴﻁﺎﻥ ‪.‬‬
‫ﻭﻴﺄﻤﺭ ﺍﷲ ﺍﻝﺫﻴﻥ ﺃﻤﻨﻭﺍ ﺃﻥ ﻴﻘﺎﺘﻠﻭﺍ ﺃﻭﻝﻴﺎﺀ ﺍﻝﺸﻴﻁﺎﻥ؛ ﻭﻻ ﻴﺨﺸﻭﺍ ﻤﻜﺭﻫﻡ ﻭﻻ ﻤﻜﺭ ﺍﻝﺸﻴﻁﺎﻥ ‪:‬‬
‫} ﻓﻘﺎﺘﻠﻭﺍ ﺃﻭﻝﻴﺎﺀ ﺍﻝﺸﻴﻁﺎﻥ ‪ ،‬ﺇﻥ ﻜﻴﺩ ﺍﻝﺸﻴﻁﺎﻥ ﻜﺎﻥ ﻀﻌﻴﻔﹰﺎ { ‪.‬‬
‫ﻭﻫﻜﺫﺍ ﻴﻘﻑ ﺍﻝﻤﺴﻠﻤﻭﻥ ﻋﻠﻰ ﺃﺭﺽ ﺼﻠﺒﺔ ‪ ،‬ﻤﺴﻨﺩﻴﻥ ﻅﻬﻭﺭﻫﻡ ﺇﻝﻰ ﺭﻜﻥ ﺸﺩﻴﺩ ‪ .‬ﻤﻘﺘﻨﻌﻲ ﺍﻝﻭﺠﺩﺍﻥ ﺒﺄﻨﻬﻡ ﻴﺨﻭﻀﻭﻥ‬
‫ﻤﻌﺭﻜﺔ ﷲ ‪ ،‬ﻝﻴﺱ ﻷﻨﻔﺴﻬﻡ ﻤﻨﻬﺎ ﻨﺼﻴﺏ ‪ ،‬ﻭﻻ ﻝﺫﻭﺍﺘﻬﻡ ﻤﻨﻬﺎ ﺤﻅ ‪ .‬ﻭﻝﻴﺴﺕ ﻝﻘﻭﻤﻬﻡ ‪ ،‬ﻭﻻ ﻝﺠﻨﺴﻬﻡ ‪ ،‬ﻭﻻ ﻝﻘـﺭﺍﺒﺘﻬﻡ‬
‫ﻭﻋﺸﻴﺭﺘﻬﻡ ﻤﻨﻬﺎ ﺸﻲﺀ ‪ . .‬ﺇﻨﻤﺎ ﻫﻲ ﷲ ﻭﺤﺩﻩ ‪ ،‬ﻭﻝﻤﻨﻬﺠﻪ ﻭﺸﺭﻴﻌﺘﻪ ‪ .‬ﻭﺃﻨﻬﻡ ﻴﻭﺍﺠﻬﻭﻥ ﻗﻭﻤﹰﺎ ﺃﻫل ﺒﺎﻁل؛ ﻴﻘـﺎﺘﻠﻭﻥ‬
‫ﻝﺘﻐﻠﻴﺏ ﺍﻝﺒﺎﻁل ﻋﻠﻰ ﺍﻝﺤﻕ ‪ .‬ﻷﻨﻬﻡ ﻴﻘﺎﺘﻠﻭﻥ ﻝﺘﻐﻠﻴﺏ ﻤﻨﺎﻫﺞ ﺍﻝﺒﺸﺭ ﺍﻝﺠﺎﻫﻠﻴﺔ ‪ -‬ﻭﻜل ﻤﻨﺎﻫﺞ ﺍﻝﺒﺸﺭ ﺠﺎﻫﻠﻴﺔ ‪ -‬ﻋﻠـﻰ‬
‫ﺸﺭﻴﻌﺔ ﻤﻨﻬﺞ ﺍﷲ؛ ﻭﻝﺘﻐﻠﻴﺏ ﺸﺭﺍﺌﻊ ﺍﻝﺒﺸﺭ ﺍﻝﺠﺎﻫﻠﻴﺔ ‪ -‬ﻭﻜل ﺸﺭﺍﺌﻊ ﺍﻝﺒﺸﺭ ﺠﺎﻫﻠﻴﺔ ‪ -‬ﻋﻠـﻰ ﺍﷲ؛ ﻭﻝﺘﻐﻠﻴـﺏ ﻅﻠـﻡ‬
‫ﺍﻝﺒﺸﺭ‪ -‬ﻭﻜل ﺤﻜﻡ ﻝﻠﺒﺸﺭ ﻤﻥ ﺩﻭﻥ ﺍﷲ ﻅﻠﻡ ‪ -‬ﻋﻠﻰ ﻋﺩل ﺍﷲ ‪ ،‬ﺍﻝﺫﻱ ﻫﻡ ﻤﺄﻤﻭﺭﻭﻥ ﺃﻥ ﻴﺤﻜﻤﻭﺍ ﺒﻪ ﺒﻴﻥ ﺍﻝﻨﺎﺱ ‪. .‬‬
‫ﻜﺫﻝﻙ ﻴﺨﻭﻀﻭﻥ ﺍﻝﻤﻌﺭﻜﺔ ‪ ،‬ﻭﻫﻡ ﻴﻭﻗﻨﻭﻥ ﺃﻥ ﺍﷲ ﻭﻝﻴﻬﻡ ﻓﻴﻬﺎ ‪ .‬ﻭﺃﻨﻬﻡ ﻴﻭﺍﺠﻬﻭﻥ ﻗﻭﻤﹰﺎ ‪ ،‬ﺍﻝﺸﻴﻁﺎﻥ ﻭﻝـﻴﻬﻡ ﻓﻬـﻡ ﺇﺫﻥ‬
‫ﻀﻌﺎﻑ ‪ . .‬ﺇﻥ ﻜﻴﺩ ﺍﻝﺸﻴﻁﺎﻥ ﻜﺎﻥ ﻀﻌﻴﻔﹰﺎ ‪. .‬‬
‫ﻭﻤﻥ ﻫﻨﺎ ﻴﺘﻘﺭﺭ ﻤﺼﻴﺭ ﺍﻝﻤﻌﺭﻜﺔ ﻓﻲ ﺤﺱ ﺍﻝﻤﺅﻤﻨﻴﻥ ‪ ،‬ﻭﺘﺘﺤﺩﺩ ﻨﻬﺎﻴﺘﻬﺎ ‪ .‬ﻗﺒل ﺃﻥ ﻴﺩﺨﻠﻭﻫﺎ ‪ .‬ﻭﺴـﻭﺍﺀ ﺒﻌـﺩ ﺫﻝـﻙ‬
‫ﺍﺴﺘﺸﻬﺩ ﺍﻝﻤﺅﻤﻥ ﻓﻲ ﺍﻝﻤﻌﺭﻜﺔ ‪ -‬ﻓﻬﻭ ﻭﺍﺜﻕ ﻤﻥ ﺍﻝﻨﺘﻴﺠﺔ ‪ -‬ﺃﻡ ﺒﻘﻲ ﺤﺘﻰ ﻏﻠﺏ ‪ ،‬ﻭﺭﺃﻯ ﺒﻌﻴﻨﻴﻪ ﺍﻝﻨﺼﺭ؛ ﻓﻬﻭ ﻭﺍﺜـﻕ‬
‫ﻤﻥ ﺍﻷﺠﺭ ﺍﻝﻌﻅﻴﻡ ‪.‬‬
‫ﻤﻥ ﻫﺫﺍ ﺍﻝﺘﺼﻭﺭ ﺍﻝﺤﻘﻴﻘﻲ ﻝﻸﻤﺭ ﻓﻲ ﻜﻠﺘﺎ ﺤﺎﻝﺘﻴﻪ ‪ ،‬ﺍﻨﺒﺜﻘﺕ ﺘﻠﻙ ﺍﻝﺨﻭﺍﺭﻕ ﺍﻝﻜﺜﻴﺭﺓ ﺍﻝﺘﻲ ﺤﻔﻅﻬﺎ ﺘﺎﺭﻴﺦ ﺍﻝﺠﻬـﺎﺩ ﻓـﻲ‬
‫ﺴﺒﻴل ﺍﷲ ﻓﻲ ﺤﻴﺎﺓ ﺍﻝﺠﻤﺎﻋﺔ ﺍﻝﻤﺴﻠﻤﺔ ﺍﻷﻭﻝﻰ؛ ﻭﺍﻝﺘﻲ ﺘﻨﺎﺜﺭﺕ ﻋﻠﻰ ﻤﺩﻯ ﺍﻝﺘﺎﺭﻴﺦ ﻓﻲ ﺃﺠﻴﺎل ﻜﺜﻴﺭﺓ ‪ .‬ﻭﻤـﺎ ﺒﻨـﺎ ﺃﻥ‬
‫ﻨﻀﺭﺏ ﻝﻬﺎ ﻫﻨﺎ ﺍﻷﻤﺜﺎل؛ ﻓﻬﻲ ﻜﺜﻴﺭﺓ ﻤﺸﻬﻭﺭﺓ ‪ . .‬ﻭﻤﻥ ﻫﺫﺍ ﺍﻝﺘﺼﻭﺭ ﻜﺎﻥ ﺫﻝﻙ ﺍﻝﻤﺩ ﺍﻹﺴﻼﻤﻲ ﺍﻝﻌﺠﻴـﺏ ‪ ،‬ﻓـﻲ‬

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‫ﺃﻗﺼﺭ ﻓﺘﺭﺓ ﻋﺭﻓﺕ ﻓﻲ ﺍﻝﺘﺎﺭﻴﺦ؛ ﻓﻘﺩ ﻜﺎﻥ ﻫﺫﺍ ﺍﻝﺘﺼﻭﺭ ﺠﺎﻨﺒﹰﺎ ﻤﻥ ﺠﻭﺍﻨﺏ ﺍﻝﺘﻔﻭﻕ ﺍﻝﺫﻱ ﺤﻘﻘـﻪ ﺍﻝﻤـﻨﻬﺞ ﺍﻝﺭﺒـﺎﻨﻲ‬
‫ﻝﻠﺠﻤﺎﻋﺔ ﺍﻝﻤﺴﻠﻤﺔ ‪ ،‬ﻋﻠﻰ ﺍﻝﻤﻌﺴﻜﺭﺍﺕ ﺍﻝﻤﻌﺎﺩﻴﺔ ‪ . .‬ﺫﻝﻙ ﺍﻝﺘﻔﻭﻕ ﺍﻝﺫﻱ ﺃﺸﺭﻨﺎ ﺇﻝﻴﻪ ﻤﻥ ﻗﺒل ﻓﻲ ﻫﺫﺍ ﺍﻝﺠﺯﺀ ‪ .‬ﻭﺒﻨـﺎﺀ‬
‫ﻫﺫﺍ ﺍﻝﺘﺼﻭﺭ ﺫﺍﺘﻪ ﻜﺎﻥ ﻁﺭﻓﹰﺎ ﻤﻥ ﺍﻝﻤﻌﺭﻜﺔ ﺍﻝﻜﻠﻴﺔ ﺍﻝﺸﺎﻤﻠﺔ ﺍﻝﺘﻲ ﺨﺎﻀﻬﺎ ﺍﻝﻘﺭﺁﻥ ﻓﻲ ﻨﻔﻭﺱ ﺍﻝﻤﺅﻤﻨﻴﻥ ‪ ،‬ﻭﻫﻭ ﻴﺨﻭﺽ‬
‫ﺒﻬﻡ ﺍﻝﻤﻌﺭﻜﺔ ﻤﻊ ﺃﻋﺩﺍﺌﻬﻡ ﺍﻝﻤﺘﻔﻭﻗﻴﻥ ﻓﻲ ﺍﻝﻌﺩﺩ ﻭﺍﻝﻌﺩﺓ ﻭﺍﻝﻤﺎل؛ ﻭﻝﻜﻨﻬﻡ ﻓﻲ ﻫﺫﺍ ﺍﻝﺠﺎﻨﺏ ﻜﺎﻨﻭﺍ ﻤﺘﺨﻠﻔـﻴﻥ؛ ﻓﺄﻤـﺴﻭﺍ‬
‫ﻤﻬﺯﻭﻤﻴﻥ!‬
‫ﻭﻫﺎ ﻨﺤﻥ ﺃﻭﻻﺀ ﻨﺭﻯ ﺍﻝﺠﻬﺩ ﺍﻝﺫﻱ ﺒﺫﻝﻪ ﺍﻝﻤﻨﻬﺞ ﻓﻲ ﺇﻨﺸﺎﺀ ﻫﺫﺍ ﺍﻝﺘﺼﻭﺭ ﻭﺘﺜﺒﻴﺘﻪ ‪.‬‬
‫ﻻ ‪ ،‬ﻝﻤﻌﺎﻝﺠﺔ ﺸﺢ ﺍﻝﻨﻔﺱ ‪ ،‬ﻭﺤﺭﺼـﻬﺎ‬
‫ﻓﻠﻡ ﻴﻜﻥ ﺍﻷﻤﺭ ﻫﻴﻨﹰﺎ ‪ .‬ﻭﻝﻡ ﻴﻜﻥ ﻤﺠﺭﺩ ﻜﻠﻤﺔ ﺘﻘﺎل ‪ .‬ﻭﻝﻜﻨﻪ ﻜﺎﻥ ﺠﻬﺩﹰﺍ ﻤﻭﺼﻭ ﹰ‬
‫ﻋﻠﻰ ﺍﻝﺤﻴﺎﺓ ‪ -‬ﺒﺄﻱ ﺜﻤﻥ ‪ -‬ﻭﺴﻭﺀ ﺍﻝﺘﺼﻭﺭ ﻝﺤﻘﻴﻘﺔ ﺍﻝﺭﺒﺢ ﻭﺍﻝﺨﺴﺎﺭﺓ ‪ . .‬ﻭﻓﻲ ﺍﻝﺩﺭﺱ ﺒﻘﻴﺔ ﻤﻥ ﻫﺫﺍ ﺍﻝﻌﻼﺝ ‪ ،‬ﻭﺫﻝﻙ‬
‫ﺍﻝﺠﻬﺩ ﺍﻝﻤﻭﺼﻭل ‪.‬‬
‫ﺇﻥ ﺍﻝﺴﻴﺎﻕ ﻴﻤﻀﻲ ‪ -‬ﺒﻌﺩ ﻫﺫﺍ ‪ -‬ﺇﻝﻰ ﺍﻝﺘﻌﺠﻴﺏ ﻤﻥ ﺃﻤﺭ ﻁﺎﺌﻔﺔ ﺃﻭ ﺃﻜﺜﺭ ﻤﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ ‪ -‬ﻗﻴـل ﺇﻥ ﺒﻌـﻀﻬﻡ ﻤـﻥ‬
‫ﺍﻝﻤﻬﺎﺠﺭﻴﻥ ‪ ،‬ﺍﻝﺫﻴﻥ ﻜﺎﻨﺕ ﺘﺸﺘﺩ ﺒﻬﻡ ﺍﻝﺤﻤﺎﺴﺔ ‪ -‬ﻭﻫﻡ ﻓﻲ ﻤﻜﺔ ﻴﻠﻘﻭﻥ ﺍﻷﺫﻯ ﻭﺍﻻﻀﻁﻬﺎﺩ ‪ -‬ﻝﻴﺅﺫﻥ ﻝﻬﻡ ﻓـﻲ ﻗﺘـﺎل‬
‫ﺍﻝﻤﺸﺭﻜﻴﻥ ‪ .‬ﺤﻴﺙ ﻝﻡ ﻴﻜﻥ ﻤﺄﺫﻭﻨﹰﺎ ﻝﻬﻡ ‪ -‬ﺒﻌﺩ ‪ -‬ﻓﻲ ﻗﺘﺎل ‪ ،‬ﻝﻠﺤﻜﻤﺔ ﺍﻝﺘﻲ ﻴﻌﻠﻤﻬﺎ ﺍﷲ؛ ﻭﺍﻝﺘﻲ ﻗﺩ ﻨﺼﻴﺏ ﻁﺭﻓﹰﺎ ﻤـﻥ‬
‫ﻤﻌﺭﻓﺘﻬﺎ ﻓﻴﻤﺎ ﺴﻨﺫﻜﺭﻩ ﺒﻌﺩ ‪ . .‬ﻓﻠﻤﺎ ﻜﺘﺏ ﻋﻠﻴﻬﻡ ﺍﻝﻘﺘﺎل ‪ ،‬ﺒﻌﺩ ﺃﻥ ﻗﺎﻤﺕ ﻝﻺﺴﻼﻡ ﺩﻭﻝﺔ ﻓﻲ ﺍﻝﻤﺩﻴﻨﺔ ‪ ،‬ﻭﻋﻠﻡ ﺍﷲ ﺃﻥ ﻓﻲ‬
‫ﻫﺫﺍ ﺍﻹﺫﻥ ﺨﻴﺭﹰﺍ ﻝﻬﻡ ﻭﻝﻠﺒﺸﺭﻴﺔ ‪ . .‬ﺇﺫﺍ ﻫﻡ ‪ -‬ﻜﻤﺎ ﻴﺼﻭﺭﻫﻡ ﺍﻝﻘﺭﺁﻥ ‪ } -‬ﻴﺨﺸﻭﻥ ﺍﻝﻨﺎﺱ ﻜﺨﺸﻴﺔ ﺍﷲ ﺃﻭ ﺃﺸﺩ ﺨﺸﻴﺔ!‬
‫ﻭﻗﺎﻝﻭﺍ ‪ :‬ﺭﺒﻨﺎ ﻝﻡ ﻜﺘﺒﺕ ﻋﻠﻴﻨﺎ ﺍﻝﻘﺘﺎل! ﻝﻭﻻ ﺃﺨﺭﺘﻨﺎ ﺇﻝﻰ ﺃﺠل ﻗﺭﻴﺏ! { ﻤﻤﻥ ﺇﺫﺍ ﺃﺼﺎﺒﺘﻬﻡ ﺍﻝﺤﺴﻨﺔ ﻗﺎﻝﻭﺍ ‪ :‬ﻫـﺫﻩ ﻤـﻥ‬
‫ﻋﻨﺩ ﺍﷲ ‪ .‬ﻭﺇﻥ ﺃﺼﺎﺒﺘﻬﻡ ﺍﻝﺴﻴﺌﺔ ﻗﺎﻝﻭﺍ ﻝﻠﺭﺴﻭل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ :‬ﻫﺫﻩ ﻤﻥ ﻋﻨﺩﻙ ‪ .‬ﻭﻤﻤﻥ ﻴﻘﻭﻝﻭﻥ ‪ :‬ﻁﺎﻋـﺔ‬
‫ﺤﺘﻰ ﺇﺫﺍ ﺨﺭﺠﻭﺍ ﻤﻥ ﻋﻨﺩ ﺍﻝﺭﺴﻭل ‪ -‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ -‬ﺒﻴﺕ ﻁﺎﺌﻔﺔ ﻤﻨﻬﻡ ﻏﻴﺭ ﺍﻝﺫﻱ ﺘﻘـﻭل ‪ .‬ﻭﻤﻤـﻥ ﺇﺫﺍ‬
‫ﺠﺎﺀﻫﻡ ﺃﻤﺭ ﻤﻥ ﺍﻷﻤﻥ ﺃﻭ ﺍﻝﺨﻭﻑ ﺃﺫﺍﻋﻭﺍ ﺒﻪ ‪. . .‬‬
‫ﻴﻤﻀﻲ ﺍﻝﺴﻴﺎﻕ ﻝﻴﻌﺠﺏ ﻤﻥ ﺸﺄﻥ ﻫﺅﻻﺀ ‪ ،‬ﻓﻲ ﺍﻷﺴﻠﻭﺏ ﺍﻝﻘﺭﺁﻨﻲ؛ ﺍﻝﺫﻱ ﻴﺼﻭﺭ ﺤﺎﻝﺔ ﺍﻝﻨﻔﺱ ‪ ،‬ﻜﻤﺎ ﻝﻭ ﻜﺎﻨﺕ ﻤﺸﻬﺩﹰﺍ‬
‫ﻴﺭﻯ ﻭﻴﺤﺱ! ﻭﻴﺼﺤﺢ ﻝﻬﻡ ‪ -‬ﻭﻝﻐﻴﺭﻫﻡ ‪ -‬ﺴﻭﺀ ﺍﻝﺘﺼﻭﺭ ﻭﺍﻹﺩﺭﺍﻙ ﻝﺤﻘﺎﺌﻕ ﺍﻝﻤﻭﺕ ﻭﺍﻝﺤﻴﺎﺓ ‪ ،‬ﻭﺍﻷﺠل ﻭﺍﻝﻘـﺩﺭ ‪،‬‬
‫ﻭﺍﻝﺨﻴﺭ ﻭﺍﻝﺸﺭ ‪ ،‬ﻭﺍﻝﻨﻔﻊ ﻭﺍﻝﻀﺭﺭ ‪ ،‬ﻭﺍﻝﻜﺴﺏ ﻭﺍﻝﺨﺴﺎﺭﺓ ‪ ،‬ﻭﺍﻝﻤﻭﺍﺯﻴﻥ ﻭﺍﻝﻘﻴﻡ؛ ﻭﻴﺒﻴﻥ ﻝﻬﻡ ﺤﻘﺎﺌﻘﻬـﺎ ﻓـﻲ ﺃﺴـﻠﻭﺏ‬
‫ﻴﺼﻭﺭ ﺍﻝﺤﻘﺎﺌﻕ ﻓﻲ ﺼﻭﺭﺘﻬﺎ ﺍﻝﻤﻭﺤﻴﺔ ﺍﻝﻤﺅﺜﺭﺓ ‪:‬‬
‫} ﺃﻝﻡ ﺘﺭ ﺇﻝﻰ ﺍﻝﺫﻴﻥ ﻗﻴل ﻝﻬﻡ ‪ :‬ﻜﻔﻭﺍ ﺃﻴﺩﻴﻜﻡ ‪ ،‬ﻭﺃﻗﻴﻤﻭﺍ ﺍﻝﺼﻼﺓ ﻭﺁﺘﻭﺍ ﺍﻝﺯﻜﺎﺓ ‪ .‬ﻓﻠﻤﺎ ﻜﺘﺏ ﻋﻠﻴﻬﻡ ﺍﻝﻘﺘﺎل ﺇﺫﺍ ﻓﺭﻴﻕ ﻤﻨﻬﻡ‬
‫ﻴﺨﺸﻭﻥ ﺍﻝﻨﺎﺱ ﻜﺨﺸﻴﺔ ﺍﷲ ﺃﻭ ﺃﺸﺩ ﺨﺸﻴﺔ ‪ .‬ﻭﻗﺎﻝﻭﺍ ‪ :‬ﺭﺒﻨﺎ ﻝﻡ ﻜﺘﺒﺕ ﻋﻠﻴﻨﺎ ﺍﻝﻘﺘﺎل؟ ﻝﻭﻻ ﺃﺨﺭﺘﻨﺎ ﺇﻝﻰ ﺃﺠل ﻗﺭﻴﺏ! ﻗل‬
‫ﻼ ‪ .‬ﺃﻴﻨﻤﺎ ﺘﻜﻭﻨﻭﺍ ﻴﺩﺭﻜﻜﻡ ﺍﻝﻤﻭﺕ ‪ .‬ﻭﻝﻭ ﻜﻨﺘﻡ ﻓـﻲ‬
‫‪ :‬ﻤﺘﺎﻉ ﺍﻝﺩﻨﻴﺎ ﻗﻠﻴل ‪ ،‬ﻭﺍﻵﺨﺭﺓ ﺨﻴﺭ ﻝﻤﻥ ﺍﺘﻘﻰ ‪ ،‬ﻭﻻ ﺘﻅﻠﻤﻭﻥ ﻓﺘﻴ ﹰ‬
‫ﺒﺭﻭﺝ ﻤﺸﻴﺩﺓ { ‪.‬‬
‫} ﻭﺇﻥ ﺘﺼﺒﻬﻡ ﺤﺴﻨﺔ ﻴﻘﻭﻝﻭﺍ ‪ :‬ﻫﺫﻩ ﻤﻥ ﻋﻨﺩ ﺍﷲ ‪ .‬ﻭﺇﻥ ﺘﺼﺒﻬﻡ ﺴﻴﺌﺔ ﻴﻘﻭﻝﻭﺍ ﻫﺫﻩ ﻤﻥ ﻋﻨﺩﻙ ‪ .‬ﻗل ‪ :‬ﻜل ﻤﻥ ﻋﻨﺩﺍﷲ‬
‫‪ .‬ﻓﻤﺎل ﻫﺅﻻﺀ ﺍﻝﻘﻭﻡ ﻻ ﻴﻜﺎﺩﻭﻥ ﻴﻔﻘﻬﻭﻥ ﺤﺩﻴﺜﺎﹰ؟ ﻤﺎ ﺃﺼﺎﺒﻙ ﻤﻥ ﺤﺴﻨﺔ ﻓﻤﻥ ﺍﷲ ‪ .‬ﻭﻤﺎ ﺃﺼﺎﺒﻙ ﻤﻥ ﺴﻴﺌﺔ ﻓﻤﻥ ﻨﻔﺴﻙ‬
‫ﻻ ‪ ،‬ﻭﻜﻔﻰ ﺒﺎﷲ ﺸﻬﻴﺩﹰﺍ ‪ .‬ﻤﻥ ﻴﻁﻊ ﺍﻝﺭﺴﻭل ﻓﻘﺩ ﺃﻁﺎﻉ ﺍﷲ؛ ﻭﻤﻥ ﺘﻭﻝﻰ ﻓﻤﺎ ﺃﺭﺴﻠﻨﺎﻙ ﻋﻠﻴﻬﻡ‬
‫‪ .‬ﻭﺃﺭﺴﻠﻨﺎﻙ ﻝﻠﻨﺎﺱ ﺭﺴﻭ ﹰ‬
‫ﺤﻔﻴﻅﹰﺎ { ‪.‬‬
‫} ﻭﻴﻘﻭﻝﻭﻥ ‪ :‬ﻁﺎﻋﺔ ‪ .‬ﻓﺈﺫﺍ ﺒﺭﺯﻭﺍ ﻤﻥ ﻋﻨﺩﻙ ﺒﻴﺕ ﻁﺎﺌﻔﺔ ﻤﻨﻬﻡ ﻏﻴﺭ ﺍﻝﺫﻱ ﺘﻘـﻭل ‪ -‬ﻭﺍﷲ ﻴﻜﺘـﺏ ﻤـﺎ ﻴﺒﻴﺘـﻭﻥ ‪-‬‬
‫ﻼ‪.‬‬
‫ﻓﺄﻋﺭﺽ ﻋﻨﻬﻡ ‪ ،‬ﻭﺘﻭﻜل ﻋﻠﻰ ﺍﷲ ‪ ،‬ﻭﻜﻔﻰ ﺒﺎﷲ ﻭﻜﻴ ﹰ‬

‫‪١٧٧‬‬
‫ﺠﻜﹸـﻡ‪ ‬ﻭﻋ‪‬ـﺸِﻴ ‪‬ﺭﹸﺘ ﹸﻜﻡ‪‬‬
‫ﻥ ﺁﺒ‪‬ﺎ ُﺅ ﹸﻜﻡ‪ ‬ﻭَﺃﺒ‪‬ﻨﹶﺂ ُﺅ ﹸﻜﻡ‪ ‬ﻭِﺇﺨﹾـﻭ‪‬ﺍﹸﻨ ﹸﻜﻡ‪ ‬ﻭَﺃﺯ‪‬ﻭ‪‬ﺍ ‪‬‬
‫ﻭﻗﺎل ﺘﻌﺎﻝﻰ ‪ } :‬ﹸﻗلْ ﺇِﻥ ﹶﻜﺎ ‪‬‬
‫ﻥ ﺍﻝﻠﹼـ ِﻪ‬
‫ﺏ ِﺇﹶﻝﻴ‪‬ﻜﹸﻡ ‪‬ﻤ ‪‬‬
‫ﺤ ‪‬‬
‫ﻀﻭ‪ ‬ﹶﻨﻬ‪‬ﺎ َﺃ ‪‬‬
‫ﻥ ﹶﺘﺭ‪ ‬‬
‫ﻥ ﹶﻜﺴ‪‬ﺎ ‪‬ﺩﻫ‪‬ﺎ ‪‬ﻭ ‪‬ﻤﺴ‪‬ﺎ ِﻜ ‪‬‬
‫ﺸﻭ‪ ‬‬
‫‪‬ﻭَﺃﻤ‪‬ﻭ‪‬ﺍلٌ ﺍﻗﹾ ﹶﺘ ‪‬ﺭﻓﹾﹸﺘﻤ‪‬ﻭﻫ‪‬ﺎ ‪‬ﻭ ِﺘﺠ‪‬ﺎ ‪‬ﺭﺓﹲ ﹶﺘﺨﹾ ﹶ‬
‫ﻻ ‪‬ﻴﻬ‪‬ـﺩِﻱ ﺍﻝﹾﻘﹶـﻭ‪ ‬ﻡ‬
‫ﻲ ﺍﻝﹼﻠ ‪‬ﻪ ِﺒﺄَﻤ‪ِ ‬ﺭ ِﻩ ﻭ‪‬ﺍﻝﻠﹼـ ‪‬ﻪ ﹶ‬
‫ﺤﱠﺘﻰ ‪‬ﻴﺄْ ِﺘ ‪‬‬
‫ﺴﺒِﻴِﻠ ِﻪ ﹶﻓ ﹶﺘ ‪‬ﺭ‪‬ﺒﺼ‪‬ﻭﺍﹾ ‪‬‬
‫ﺠﻬ‪‬ﺎ ٍﺩ ﻓِﻲ ‪‬‬
‫‪‬ﻭ ‪‬ﺭﺴ‪‬ﻭﻝِ ِﻪ ‪‬ﻭ ِ‬
‫ﻥ{ )‪ (٢٤‬ﺴﻭﺭﺓ ﺍﻝﺘﻭﺒﺔ‬
‫ﺴﻘِﻴ ‪‬‬
‫ﺍﻝﹾﻔﹶﺎ ِ‬
‫ﺠﻬ‪‬ـﺯ‪‬‬
‫ل ‪ » :‬ﻤﻥ‪ ‬ﹶﻝﻡ‪ ‬ﻴﻐﹾ ‪‬ﺯ َﺃﻭ‪ ‬ﻴ ‪‬‬
‫ﻰ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻗﹶﺎ َ‬
‫ﻥ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻋِ‬‫ﻋﻥ‪َ ‬ﺃﺒِﻰ ُﺃﻤ‪‬ﺎ ‪‬ﻤ ﹶﺔ ‪‬‬
‫ﻭ‪‬‬
‫ل ﻴ‪‬ـﻭ‪ِ ‬ﻡ ﺍﻝﹾ ِﻘﻴ‪‬ﺎﻤ‪‬ـ ِﺔ‬
‫ﹶﻗﺒ‪‬ـ َ‬ ‫ﺨﻴ‪ٍ ‬ﺭ َﺃﺼ‪‬ﺎ ‪‬ﺒ ‪‬ﻪ ﺍﻝﱠﻠ ‪‬ﻪ ِﺒﻘﹶﺎ ِﺭﻋ‪‬ـ ٍﺔ‬
‫ﻏﹶﺎ ِﺯﻴ‪‬ﺎ َﺃﻭ‪ ‬ﻴﺨﹾﹸﻠﻑﹾ ﻏﹶﺎ ِﺯﻴ‪‬ﺎ ﻓِﻰ َﺃﻫ‪ِ‬ﻠ ِﻪ ِﺒ ﹶ‬
‫«‪.‬ﺃﺨﺭﺠﻪ ﺃﺒﻭ ﺩﺍﻭﺩ ﺒﺭﻗﻡ) ‪(٢٥٠٥‬ﻭﻫﻭ ﺤﺩﻴﺙ ﺤﺴﻥ‬
‫ﺕ ‪‬ﻭﹶﻝﻡ‪ ‬ﻴﻐﹾ ‪‬ﺯ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ » -‬ﻤﻥ‪ ‬ﻤ‪‬ﺎ ﹶ‬
‫ل ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ل ﻗﹶﺎ َ‬ ‫ﻭ ‪‬‬
‫ﻋﻥ‪َ ‬ﺃﺒِﻰ ‪‬ﻫ ‪‬ﺭﻴ‪ ‬ﺭ ﹶﺓ ﻗﹶﺎ َ‬
‫ﻕ «ﺃﺨﺭﺠﻪ ﻤﺴﻠﻡ ﺒﺭﻗﻡ) ‪. (٥٠٤٠‬‬
‫ﺸﻌ‪ ‬ﺒ ٍﺔ ِﻤﻥ‪ِ ‬ﻨﻔﹶﺎ ٍ‬
‫ﻋﻠﹶﻰ ﹸ‬
‫ﺕ ‪‬‬
‫ﺴ ‪‬ﻪ ﻤ‪‬ﺎ ﹶ‬
‫ﺤﺩ‪‬ﺙﹾ ِﺒ ِﻪ ﹶﻨﻔﹾ ‪‬‬
‫‪‬ﻭﹶﻝﻡ‪ ‬ﻴ ‪‬‬
‫ل » ِﺇﺫﹶﺍ ﹶﺘﺒ‪‬ﺎ ‪‬ﻴﻌ‪‬ﹸﺘﻡ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻴﻘﹸﻭ ُ‬
‫ﺕ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﺴ ِﻤﻌ‪ ‬ﹸ‬
‫ل ‪‬‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ ﻗﹶﺎ َ‬
‫ﻥ ‪‬‬
‫ﻥ ﺍﺒ‪ِ ‬‬
‫ﻋِ‬‫ﻭ ‪‬‬
‫ﻻ‬
‫ﻻ ﹶ‬
‫ﻋﻠﹶـﻴ‪ ‬ﹸﻜﻡ‪ ‬ﹸﺫ ‪‬‬
‫ﻁ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺴﱠﻠ ﹶ‬
‫ﺠﻬ‪‬ﺎ ‪‬ﺩ ‪‬‬
‫ﻉ ‪‬ﻭ ﹶﺘ ‪‬ﺭﻜﹾﹸﺘ ‪‬ﻡ ﺍﻝﹾ ِ‬
‫ﺏ ﺍﻝﹾ ‪‬ﺒ ﹶﻘ ِﺭ ‪‬ﻭ ‪‬ﺭﻀِﻴﹸﺘﻡ‪ ‬ﺒِﺎﻝ ‪‬ﺯﺭ‪ِ ‬‬
‫ﺨﺫﹾﹸﺘﻡ‪َ ‬ﺃﺫﹾﻨﹶﺎ ‪‬‬
‫ﺒِﺎﻝﹾﻌِﻴ ﹶﻨ ِﺔ ‪‬ﻭَﺃ ﹶ‬
‫ﺠﻌ‪‬ﻭﺍ ِﺇﻝﹶﻰ ﺩِﻴ ِﻨ ﹸﻜﻡ‪« ‬ﺃﺨﺭﺠﻪ ﺃﺒﻭ ﺩﺍﻭﺩ ﺒﺭﻗﻡ)‪ (٣٤٦٤‬ﻭﻫﻭ ﺼﺤﻴﺢ ‪.‬‬
‫ﺤﺘﱠﻰ ﹶﺘﺭ‪ِ ‬‬
‫ﻋ ‪‬ﻪ ‪‬‬
‫‪‬ﻴﻨﹾ ِﺯ ‪‬‬
‫ﻷ ‪‬ﻤ ‪‬ﻡ َﺃﻥ‪ ‬ﹶﺘﺩ‪‬ﺍﻋ‪‬ﻰ‬
‫ﻙﺍُ‬
‫ﺸ‪‬‬‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ » -‬ﻴ‪‬ﻭ ِ‬
‫ل ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ل ﻗﹶﺎ َ‬
‫ﻥ ﻗﹶﺎ َ‬
‫ﻋﻥ‪ ‬ﹶﺜﻭ‪‬ﺒ‪‬ﺎ ‪‬‬
‫ﻭ ‪‬‬
‫ل » ﺒ‪‬ـلْ‬
‫ﻥ ‪‬ﻴﻭ‪ ‬ﻤ ِﺌ ٍﺫ ﻗﹶﺎ َ‬
‫ل ﹶﻗﺎ ِﺌلٌ ‪‬ﻭ ِﻤﻥ‪ِ ‬ﻗﱠﻠ ٍﺔ ﹶﻨﺤ‪ ‬‬
‫ﻷ ﹶﻜﹶﻠ ﹸﺔ ِﺇﻝﹶﻰ ﹶﻗﺼ‪ ‬ﻌ ِﺘﻬ‪‬ﺎ «‪ .‬ﹶﻓﻘﹶﺎ َ‬
‫ﻋﹶﻠﻴ‪ ‬ﹸﻜﻡ‪ ‬ﹶﻜﻤ‪‬ﺎ ﹶﺘﺩ‪‬ﺍﻋ‪‬ﻰ ﺍ َ‬
‫‪‬‬
‫ﻋ ‪‬ﺩ ‪‬ﻭ ﹸﻜ ‪‬ﻡ ﺍﻝﹾ ‪‬ﻤﻬ‪‬ﺎﺒ‪‬ـ ﹶﺔ‬
‫ﺼﺩ‪‬ﻭ ِﺭ ‪‬‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ِﻤﻥ‪ ‬‬
‫ﻋ‪‬‬‫ل ‪‬ﻭﹶﻝ ‪‬ﻴﻨﹾ ِﺯ ‪‬‬
‫ﺴﻴ‪ِ ‬‬
‫ﻏﺜﹶﺎﺀ‪ ‬ﹶﻜ ﹸﻐﺜﹶﺎ ِﺀ ﺍﻝ ‪‬‬
‫َﺃﻨﹾﹸﺘﻡ‪ ‬ﻴﻭ‪ ‬ﻤ ِﺌ ٍﺫ ﹶﻜﺜِﻴﺭ‪ ‬ﻭ‪‬ﹶﻝ ِﻜﱠﻨ ﹸﻜﻡ‪ ‬ﹸ‬
‫ل»‬
‫ﻥ ﻗﹶـﺎ َ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬ﻭﻤ‪‬ﺎ ﺍﻝﹾ ‪‬ﻭ ‪‬ﻫ ‪‬‬
‫ل ﹶﻗﺎ ِﺌلٌ ﻴ‪‬ﺎ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﻥ «‪ .‬ﹶﻓﻘﹶﺎ َ‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ﻓِﻰ ﹸﻗﻠﹸﻭ ِﺒ ﹸﻜ ‪‬ﻡ ﺍﻝﹾ ‪‬ﻭ ‪‬ﻫ ‪‬‬
‫ِﻤﻨﹾ ﹸﻜﻡ‪ ‬ﻭﻝﹶ ‪‬ﻴﻘﹾ ِﺫ ﹶﻓ ‪‬‬
‫ﺕ « ﺃﺨﺭﺠﻪ ﺃﺒﻭ ﺩﺍﻭﺩ ﺒﺭﻗﻡ)‪ ((٤٢٩٩‬ﻭﻫﻭ ﺼﺤﻴﺢ ‪.‬‬
‫ﺏ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ‪‬ﻭ ﹶﻜﺭ‪‬ﺍ ِﻫ ‪‬ﻴ ﹸﺔ ﺍﻝﹾ ‪‬ﻤﻭ‪ِ ‬‬
‫ﺤ ‪‬‬
‫‪‬‬
‫ﻓﺎﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻝﺠﺩﻴﺩﺓ ﺴﺘﹸﺤﺎﺭﺏ ﺒﻼ ﺭﻴﺏ‪ ،‬ﻭﻗﺩ ﺃﻋﻠﻥ ﺍﻝﻤﺨﻁﻁ ﺍﻝﺼﻠﻴﺒﻲ ﺃﻫﺩﺍﻓـﻪ‬
‫ﻥ‬
‫ﺒﻌﺩﻡ ﺍﻝﺴﻤﺎﺡ ﻷﻱ ﺨﻼﻓﺔ ﻭﺍﻓﺩﺓ ﺒﺎﻝﻨﻬﻭﺽ‪ ،‬ﻤﺭﺍﻏﻤ ًﹰﺔ ﻷﻫل ﺍﻹﺴﻼﻡ ﻭﺘﺒﻜﻴﺘ ﹰﺎ ﻝﻬﻡ‪ ،‬ﻝﻜـ ‪‬‬
‫ﺍﷲ ﻏﺎﻝﺏ ﻋﻠﻰ ﺃﻤﺭﻩ ﻓﻘﺩ ﻤﻜﻥ ﻝﻌﺒﺎﺩﻩ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ‪ ،‬ﻓﻤﺭﻏﻭﺍ ﺨﻁﻁ ﺍﻝﺼﻠﻴﺏ ﺒـﺎﻝﺘﺭﺍﺏ‪،‬‬
‫ﻭﺃﻋﻠﻨﻭﺍ ﻤﺸﺭﻭﻋﻬﻡ ﺍﻝﺠﺩﻴﺩ‪ ،‬ﻫﺫﻩ ﺍﻝﺩﻭﻝﺔ ﺍﻝﻭﻝﻴﺩﺓ ﻗﺩ ﻗﺭﻋﺕ ﺍﻝﺒـﺎﺏ‪ ،‬ﻭﺍﻨﺘﻬـﻀﺕ ﻤـﻥ‬
‫ﺍﻝﺭﻗﺎﺩ‪ ،‬ﻭﺃﻤﺎﻤﻬﺎ ﺩﺭﺏ ﻁﻭﻴل ﻝﻴﺱ ﺒﺎﻝﺴﻬل ﺍﻤﺘﻁﺎﺅﻩ‪ ،‬ﻭﻫﻲ ﺒﻭﺍﺒﺔ ﺍﻷﻤل ﺍﻝﺠﺩﻴﺩ ﻝﻸﻤﺔ‪،‬‬
‫ﻭﻤﺠﺩﻫﺎ ﺍﻝﻘﺎﺩﻡ‪ ،‬ﻭﺴﻴﻔﻬﺎ ﺍﻝﻤﺴﻠﻭل ﻋﻠﻰ ﺭﻗﺎﺏ ﺃﻋﺩﺍﺀﻫﺎ‪.‬‬
‫ﻓﻴﺎ ﺨﻴل ﺍﷲ ﺍﺭﻜﺒﻲ ﻭﻴﺎ ﺃﻴﻬﺎ ﺍﻝﻤﺴﻠﻤﻭﻥ ﻫﺒﻭﺍ ﺠﻤﻴﻌ ﹰﺎ ﻝﻠـﺩﻓﺎﻉ ﻭﺍﻝـﺫﻭﺩ ﻋـﻥ ﺩﻴـﻨﻜﻡ‪،‬‬
‫ﻭﺍﻋﻠﻤﻭﺍ ﺃﻥ ﺍﻹﺴﻼﻡ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﻴﻅﻬﺭ ﺃﻤﺭﻩ‪ ،‬ﻭﺘﻜﻭﻥ ﻝﻪ ﺍﻝﻐﻠﺒﺔ ﺇﻻ ﺇﺫﺍ ﻗﺎﻤﺕ ﺩﻭﻝﺘـﻪ‪،‬‬
‫ﻭﻅﻬﺭﺕ ﺸﻭﻜﺘﻪ ﻭﺍﺤﺘﻙ ﻤﻊ ﺍﻝﺒﺎﻁل ﻭﺘﻨﺎﺯل ﻤﻌﻪ ﻓﻲ ﻤﻴﺩﺍﻥ ﺍﻝﻤﻌﺭﻜﺔ‪ ،‬ﻓﻜل ﻤﻥ ﻴﻅـﻥ‬

‫‪١٧٨‬‬
‫ﺃﻥ ﺍﻹﺴﻼﻡ ﺴﻴﻅﻬﺭ ﺃﻤﺭﻩ ﻤﻥ ﺨﻼل ﺍﻝﺸﺭﻴﻁ ﺃﻭ ﺍﻝﻜﺘﺎﺏ ﺃﻭ ﺍﻝـﺩﻋﻭﺓ ﺃﻭ ﺍﻝﺒﺭﻝﻤﺎﻨـﺎﺕ‬
‫ﻭﺃﻭﺭﺍﻕ ﺍﻻﻨﺘﺨﺎﺒﺎﺕ‪ ،‬ﻓﺈﻨﻪ ﺠﺎﻫل ﻻ ﻴﻌﺭﻑ ﻜﻴﻑ ﻗﺎﻡ ﻫﺫﺍ ﺍﻝﺩﻴﻥ‪ ،‬ﺇﻥ ﻫﺫﺍ ﺍﻝـ ‪‬ﺩﻴ‪‬ﻥ ﻗـﺎﻡ‬
‫ﻼ ﺃﻭ‬
‫ﻋﻠﻰ ﺠﻤﺎﺠﻡ ﻭﺃﺸﻼﺀ ﺍﻝﺼﺤﺎﺒﺔ ﻭﺃﺒﻨﺎﺌﻬﻡ‪ ،‬ﻭﻻ ﺒﺩ ﻝﻨﺎ ﻓﻲ ﻨﻬﺎﻴﺔ ﺍﻝﻤﻁﺎﻑ ﺇﻥ ﻋـﺎﺠ ﹰ‬
‫ﻼ ﺃﻥ ﻨﻭﺍﺠﻪ ﺍﻝﻜﻔﺭ ﻓﻲ ﻤﻴﺩﺍﻥ ﺍﻝﻤﻌﺭﻜﺔ ﻝﻴﻅﻬﺭ ﺍﷲ ﻫﺫﺍ ﺍﻝﺩﻴﻥ‪ ،‬ﻓﺴﻨﺔ ﺍﷲ ﻓﻲ ﺍﻷﺭﺽ‬
‫ﺁﺠ ﹰ‬
‫ﺍﻗﺘﻀﺕ ﺃﻥ ﻴﻜﻭﻥ ﺍﻝﺼﺭﺍﻉ ﺒﻴﻥ ﺍﻝﺤﻕ ﻭﺍﻝﺒﺎﻁل ﺼﺭﺍﻉ ﺤـﻀﺎﺭﺍﺕ ﻭﺼـﺭﺍﻉ ﻗـﻴﻡ‬
‫ﻭﺃﺨﻼﻕ‪ ،‬ﻭﺃﻫﻤﻬﺎ ﺼﺭﺍﻉ ﺃﺒﺩﺍﻥ ﻓﻲ ﻤﻴﺩﺍﻥ ﺍﻝﻤﻌﺭﻜﺔ‪ ،‬ﻭﻝﻭﻻ ﺃﻥ ﺼـﺭﺍﻉ ﺍﻝﻤﻴـﺎﺩﻴﻥ _‬
‫ﻭﻫﻭ ﺍﻝﺠﻬﺎﺩ _ ﻝﻴﺱ ﻫﻭ ﻤﺤﻭﺭ ﺍﻝﺼﺭﺍﻋﺎﺕ ﺒﻴﻥ ﺍﻝﺤﻕ ﻭﺍﻝﺒﺎﻁل ﻝﻤﺎ ﺨﺼﻪ ﺍﷲ ﺴﺒﺤﺎﻨﻪ‬
‫ﻭﺘﻌﺎﻝﻰ ﺒﻜل ﺘﻠﻙ ﺍﻝﻔﻀﺎﺌل ﻭﺍﻷﺤﻜﺎﻡ‪ ،‬ﻓﻼ ﻴﻭﺠﺩ ﻋﻠﻰ ﺍﻹﻁﻼﻕ ﻋﺒﺎﺩﺓ ﺃﺼـﻠﻬﺎ ﻜﻔـﺎﺌﻲ‬
‫ﻓﻀﻠﻬﺎ ﺃﻋﻅﻡ ﻤﻥ ﻓﻀل ﺍﻝﺠﻬﺎﺩ‪ ،‬ﺒل ﺇﻥ ﻓﻀل ﻫﺫﻩ ﺍﻝﻌﺒﺎﺩﺓ ﻭﺃﺠﺭﻫﺎ ﻴﻔﻭﻕ ﻓﻲ ﻜﺜﻴﺭ ﻤﻥ‬
‫ﺍﻷﺤﻴﺎﻥ ﻓﻀل ﺍﻝﻔﺭﻭﺽ ﺍﻝﻌﻴﻨﻴﺔ ﺍﻝﺘﻲ ﻻ ﻴﺼﺢ ﺇﻻ ﺒﻬﺎ‪ ،‬ﻭﻫﺫﺍ ﻓﻴﻪ ﺩﻻﻝﺔ ﻭﺍﻀﺤﺔ ﻋﻠﻰ‬
‫ﺃﻥ ﺍﻷﻤﺔ ﻻ ﻋﺯ ﻝﻬﺎ ﺇﻻ ﺒﻬﺫﺍ ﺍﻝﻤﻴﺩﺍﻥ ﻭﻻ ﻋﺯ ﻝﻬﺎ ﺇﻻ ﺒﻬﺫﻩ ﺍﻝﻌﺒﺎﺩﺓ ﻭﻻ ﻴﻤﻜﻥ ﺃﻥ ﻴﻅﻬﺭ‬
‫ﺃﻤﺭﻫﺎ ﺇﻻ ﺒﻘﺘﺎل ﺍﻝﻜﻔﺭ ﻭﺃﻫﻠﻪ‪.‬‬
‫ﻫﺫﺍ ﻭﻝﻭ ﻨﻅﺭﻨﺎ ﺇﻝﻰ ﺍﻝﻨﺼﻭﺹ ﻝﻭﺠﺩﻨﺎ ﺃﻥ ﺍﻝﺠﻬﺎﺩ ﻫﻭ ﺃﺼل ﻨﺸﺭ ﻫﺫﺍ ﺍﻝ ‪‬ﺩﻴ‪‬ﻥ ﻭﺴﻴﺎﺩﺘﻪ‪،‬‬
‫ﻭﻴﻭﻡ ﺃﻥ ﻋﻁﻠﻨﺎﻩ ﺘﻜﺎﻝﺒﺕ ﻋﻠﻴﻨﺎ ﺍﻷﻤﻡ‪ ،‬ﻭﻴﻭﻡ ﺃﻥ ﺸﻌﺭ ﺍﻝﺼﻠﻴﺒﻴﻭﻥ ﺃﻥ ﻫﺫﻩ ﺍﻝﻌﺒﺎﺩﺓ ﺒﺩﺃﺕ‬
‫ﺘﺤﻴﻰ ﻓﻲ ﻨﻔﻭﺱ ﺍﻝﻤﺴﻠﻤﻴﻥ‪ ،‬ﺘﻨﺎﺩﻯ ﺠﻨﺩ ﺍﻝﺸﻴﻁﺎﻥ ﻭﺠﻤﻌﺕ ﺠﺤﺎﻓﻠﻬﻡ ﻝﻴﻘﺘﻠﻭﺍ ﻫﺫﻩ ﺍﻝﻌﺒﺎﺩﺓ‬
‫ﻓﻲ ﻤﻬﺩﻫﺎ‪.‬‬
‫ﻫﺫﺍ ﺍﻝﺤﺎل ﻴﺘﻁﻠﺏ ﻤﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺃﻥ ﻻ ﻴﻘﻔﻭﺍ ﻤﻭﻗﻑ ﺍﻝﻤﺘﻔﺭﺝ‪ ،‬ﻓﺜﻤﺔ ﻁﺎﺌﻔﺔ ﺤﻕ ﻗﺎﻤـﺕ‬
‫ﻝﺘﺼﺤﺢ ﺍﻝﻤﺴﺎﺭ ﻓﻲ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﻭﻫﻲ ﻤﻘﺒﻠﺔ ﻋﻠﻰ ﺘﺤﻜﻴﻡ ﺸﺭﻉ ﺍﷲ ﻫﻨﺎﻙ‪ ،‬ﻭﺘﺤﺎﻭل ﺒﻨـﺎﺀ‬
‫ﺍﻝﺩﻭﻝﺔ ﻭﺘﺭﺴﻴﺦ ﺍﻷﻤﻥ ﻭﻤﻭﺍﺠﻬﺔ ﺍﻷﻋﺩﺍﺀ ﺍﻝﺼﻠﻴﺒﻴﻥ ﻭﺍﻝﻤﺭﺘﺩﻴﻥ ﻭﻤﺎ ﺘﺒﻘﻰ ﻤﻥ ﺫﻴﻭﻝﻬﻡ‪،‬‬
‫ﻭﺜﻤﺔ ﻓﺭﺼﺔ ﻝﺘﻘﺩﻴﻡ ﺍﻝﻌﻭﻥ ﻝﻬﻡ ﻭﺨﺎﺼﺔ ﻤﻊ ﺘﻭﺍﺠﺩ ﺇﺨﻭﺍﻥ ﻝﻬﻡ ﻴﻌﺎﻴﺸﻭﻨﻬﻡ ﻭﻴـﺸﻬﺩﻭﻥ‬
‫ﻋﻠﻰ ﻤﺎ ﻴﺭﻭﻥ ﺸﻬﺎﺩﺓ ﻤﻥ ﻴﻨﻅﺭ ﺇﻝﻰ ﺍﻝﺸﻤﺱ‪ ،‬ﻭﻋﻠﻰ ﻤﻥ ﻴﻘﺒﻊ ﻋﻠﻰ ﺒﻌﺩ ﺁﻻﻑ ﺍﻷﻤﻴﺎل‬
‫ﺃﻥ ﻻﻴﺩﻉ ﻫﺫﻩ ﺍﻝﺸﻬﺎﺩﺓ ﻭﻴﺘﺭﻙ ﻫﺫﺍ ﺍﻝﺒﻴﺎﻥ‪ ،‬ﻭﻻ ﻴﺘﻴﻪ ﻓﻲ ﺒﺤـﻭﺭ ﺍﻝﺘﺤﻠـﻴﻼﺕ ﻭﺃﻭﻫـﺎﻡ‬
‫ﺍﻝﺴﻴﺎﺴﺔ‪.‬‬
‫ﻻ ﻋﻅﻴﻤﺔ ﻗﺩ ﻭﻝﺩﺕ ﻭﻤﺨﺎﻁﺭ ﻭﺼﻌﺎﺏ ﻝﻴﺴﺕ ﺒﺎﻝﻘﻠﻴﻠﺔ‬
‫ﺇﻥ ﺼﺭﺍﻋ ﹰﺎ ﺠﺩﻴﺩﹰﺍ ﻗﺩ ﻓﺘﺢ‪ ،‬ﻭﺁﻤﺎ ﹰ‬
‫ﻭﺴﻁ ﻫﺫﻩ ﺍﻝﻤﻌﻤﻌﺔ ﺠﺎﺜﻤﺔ‪ ،‬ﻝﻴﺱ ﻤﻥ ﺍﻝﺤﻜﻤﺔ ﻭﻻ ﻤﻥ ﺍﻝﻌﻘل ﻭﻻ ﻤﻥ ﺍﻝﻤﻨﻁﻕ ﻭﻻ ﻤـﻥ‬
‫ﺍﻝﻨﺼﻴﺤﺔ ﺘﺠﺎﻭﺯﻫﺎ ﻭﺴﺘﺭﻫﺎ‪.‬‬

‫‪١٧٩‬‬
‫ﺁﻤﺎل ﺘﺴﺘﺄﻫل ﺍﻝﺠﻬﺩ ﻭﺍﻝﺠﻬﺎﺩ‪ . . . .‬ﻭﺍﻝﻤﺭﺩﻭﺩ ﻜﺒﻴﺭ ﻭﻋﻅﻴﻡ ﻓﻲ ﺍﻝﺩﻨﻴﺎ ﻭﺍﻵﺨـﺭﺓ ﺇﻥ‬
‫ﺸﺎﺀ ﺍﷲ‪.‬‬
‫‪١٥٢‬‬
‫ﻴﻌﺵ ﺃﺒﺩ ﺍﻝﺩﻫﺭ ﺒﻴﻥ ﺍﻝﺤﻔﺭ‬ ‫ﻭﻤﻥ ﻴﺘﻬﻴﺏ ﺼﻌﻭﺩ ﺍﻝﺠﺒﺎل‬
‫ﺠﻠﹾﻨﹶﺎ ﹶﻝ ‪‬ﻪ ﻓِﻴﻬ‪‬ﺎ ﻤ‪‬ﺎ ﹶﻨﺸﹶﺎ ‪‬ﺀ ِﻝ ‪‬ﻤﻥ‪ ‬ﹸﻨﺭِﻴـ ‪‬ﺩ ﺜﹸـ ‪‬ﻡ‬
‫ﻋ‪‬‬
‫ﺠﹶﻠ ﹶﺔ ‪‬‬
‫ﻥ ‪‬ﻴﺭِﻴ ‪‬ﺩ ﺍﻝﹾﻌ‪‬ﺎ ِ‬
‫ﻴﻘﻭل ﺭﺒﻨﺎ ﻋﺯ ﻭﺠل‪ } :‬ﻤﻥ‪ ‬ﻜﹶﺎ ‪‬‬
‫ﺴﻌ‪ ‬ﻴﻬ‪‬ﺎ ‪‬ﻭﻫ‪‬ـ ‪‬ﻭ‬
‫ﺴﻌ‪‬ﻰ ﹶﻝﻬ‪‬ﺎ ‪‬‬
‫ﺠ ‪‬ﻬﱠﻨﻡ‪ ‬ﻴﺼ‪‬ﻼﻫ‪‬ﺎ ‪‬ﻤﺫﹾﻤ‪‬ﻭﻤ ﹰﺎ ‪‬ﻤﺩ‪‬ﺤ‪‬ﻭﺭﹰﺍ ‪‬ﻭ ‪‬ﻤﻥ‪َ ‬ﺃﺭ‪‬ﺍ ‪‬ﺩ ﺍﻵﺨِ ‪‬ﺭ ﹶﺓ ‪‬ﻭ ‪‬‬
‫ﺠ ‪‬ﻌﻠﹾﻨﹶﺎ ﹶﻝ ‪‬ﻪ ‪‬‬
‫‪‬‬
‫ﻥ‬
‫ﻙ ‪‬ﻭﻤ‪‬ﺎ ﻜﹶﺎ ‪‬‬
‫ﻋﻁﹶﺎ ِﺀ ‪‬ﺭ‪‬ﺒ ‪‬‬
‫ﻼ ﹸﻨ ِﻤ ‪‬ﺩ ‪‬ﻫﺅُﻻ ِﺀ ‪‬ﻭﻫ‪‬ﺅُﻻ ِﺀ ِﻤﻥ‪ ‬‬
‫ﺴﻌ‪ ‬ﻴ ‪‬ﻬﻡ‪ ‬ﻤﺸﹾﻜﹸﻭﺭﹰﺍ ﹸﻜ ‪‬‬
‫ﻥ ‪‬‬
‫ﻙ ﻜﹶﺎ ‪‬‬
‫‪‬ﻤﺅْ ِﻤﻥ‪ ‬ﹶﻓﺄُﻭﹶﻝ ِﺌ ‪‬‬
‫ﺕ‬
‫ﺨ ‪‬ﺭ ﹸﺓ َﺃﻜﹾ ‪‬ﺒ ‪‬ﺭ ‪‬ﺩ ‪‬ﺭﺠ‪‬ـﺎ ٍ‬
‫ﺽ ‪‬ﻭﻝﹶﻶ ِ‬
‫ﻋﻠﹶﻰ ‪‬ﺒﻌ‪ٍ ‬‬
‫ﻀ ‪‬ﻬﻡ‪ ‬‬
‫ﻀﻠﹾﻨﹶﺎ ‪‬ﺒﻌ‪ ‬‬
‫ﻑ ﹶﻓ ‪‬‬
‫ﻅﺭ‪ ‬ﹶﻜﻴ‪ ‬ﹶ‬
‫ﻙ ‪‬ﻤﺤ‪‬ﻅﹸﻭﺭﹰﺍ ﺍﻨﹾ ﹸ‬
‫ﻋﻁﹶﺎ ‪‬ﺀ ﺭ‪‬ﺒ ‪‬‬
‫‪‬‬
‫ﻼ{ ]ﺍﻹﺴﺭﺍﺀ‪١٨ :‬ـ‪[١٩‬‬
‫‪‬ﻭَﺃﻜﹾ ‪‬ﺒ ‪‬ﺭ ﹶﺘﻔﹾﻀِﻴ ﹰ‬
‫ﻜﺎﻥ ﺍﻝﺸﻬﺒﺩ ﻋﺒﺩ ﺍﷲ ﻋﺯﺍﻡ ﺭﺤﻤﻪ ﺍﷲ ﻴﻘﻭل‪:١٥٣‬‬
‫ﺇﻨﻲ ﻷﻋﺠﺏ ﻝﺭﺠل ﻴ‪‬ﺩﻋﻰ ﻝﺸﺠﺭﺓ ﻭﺯﺭﻉ ﺃﻴﻨﻊ ﺜﻤﺭﻩ ﻭﺤﺎﻥ ﻭﻗﺕ ﻗﻁﺎﻓﻪ‪ ،‬ﻜﻤـﺸﺭﻭﻉ‬
‫ﺍﻝﺠﻬﺎﺩ ﻭ ﺍﻹﺴﻼﻡ ﻓﻲ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ ﻓﻴﻘﻭل ﻻ‪ ،‬ﺇﻻ ﺃﻥ ﺃﻋﻭﺩ ﻓﺎﺯﺭﻉ ﺃﺭﻀﻲ‪ . .‬ﻭﺃﺭﻀـﻪ‬
‫ﺴﺒﺨﺔ ﻤﺎﻝﺤﺔ ﺘﺤﺘﺎﺝ ﺇﻝﻰ ﺇﺼﻼﺡ ﺜﻡ ﺤﺭﺍﺜﺔ ﺜﻡ ﺯﺭﺍﻋـﺔ ﺜـﻡ ﺇﺜﻤـﺎﺭ ﺤﺘـﻰ ﻴﺤـﻴﻥ‬
‫ﺤﺼﺎﺩﻫﺎ‪ . .‬ﻓﻜﺎﻥ ﻴﺩﻋﻭ ﺭﺤﻤﻪ ﺍﷲ ﻷﻥ ﺘﺤﺼﺩ ﻫﺫﻩ ﻭﺒﺜﻤﺎﺭﻫـﺎ ﻭﻤﻭﺍﺭﺩﻫـﺎ ﺘـﺼﻠﺢ‬
‫ﻭﺘﺯﺭﻉ ﺘﻠﻙ‪ ،‬ﻭﻴﺒﺩﻭ ﺃﻥ ﺍﻷﻤﺭ ﺴﻴﻜﻭﻥ ﻜﻤﺎ ﺒﺸﺭ ﻭﺃﺤﺏ ﺭﺤﻤﻪ ﺍﷲ‪. .‬‬
‫ﻭﻨﻁﻠﻕ ﻨﺩﺍﺌﻨﺎ ﺍﻵﻥ‪. . .‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺇﻝﻰ ﻋﻠﻤﺎﺀ ﺍﻹﺴﻼﻡ ﺍﻝﺼﺎﺩﻗﻴﻥ ﻭﻁﻠﺒﺘﻬﻡ ﺍﻝﻌﺎﻤﻠﻴﻥ ‪:‬‬
‫ﻫﺎ ﻨﺤﻥ ﻗﺩ ﺒﻴ‪‬ﻨﺎ ﻝﻜﻡ ﺍﻝﺤﺎل ﻭﻭﺼﻔﻨﺎ ﻝﻜﻡ ﺍﻝﻭﺍﻗﻊ‪ ،‬ﻭﻫﻭ ﻴﻨﺘﻅﺭ ﻤﻨﻜﻡ ﺤـﺼﺎﻓﺔ ﺍﻝﻨﻅـﺭ‬
‫ﻭﺠﺭﺃﺓ ﺍﻝﻔﺘﻭﻯ‪ . .‬ﻭﻫﻲ ﺃﻤﺎﻨﺔ ﻓﻲ ﺃﻋﻨﺎﻗﻜﻡ‪ ،‬ﻓﺎﻷﻤﺔ ﺘﻐﺭﻕ ﻓﻲ ﺒﺤـﺎﺭ ﻤـﻥ ﺍﻝﻤﻬﺎﻝـﻙ‬
‫ﻭﺍﻝﻅﻠﻡ‪ ،‬ﻭﻫﺫﻩ ﺍﻝﺩﻭﻝﺔ ﻜﻤﺎ ﻨﺭﺍﻫﺎ ﺴﻔﻴﻨﺔ ﺍﻝﻨﺠﺎﺓ‪ . .‬ﻓﺄﻴﻥ ﺃﻨﺘﻡ ﻤﻥ ﻫﺫﺍ ﺍﻝﺨﻁﺏ ﺍﻝﺠﻠﻴـل ؟‬
‫ﻫﺫﺍ ﻤﺎ ﻫﺩﺍﻨﺎ ﺍﷲ ﺇﻝﻴﻪ ﻓﻘﻠﻨﺎﻩ ﺒﻌﻠﻤﻨﺎ ﺒﺤﺎﻝﻨﺎ ﻭﺒﺎﻷﺩﻝﺔ ﺍﻝﺸﺭﻋﻴﺔ ﺍﻝﺘﻲ ﻫﺩﺍﻨﺎ ﺍﷲ ﺇﻝﻴﻬﺎ‪ ،‬ﻓﺈﻥ‬
‫ﻜﻨﺎ ﻤﺼﻴﺒﻴﻥ ﻓﺒﻴ‪‬ﻨﻭﺍ ﻝﻨﺎ ﻭﻗﻔﻭﺍ ﻤﻌﻨﺎ‪ . .‬ﻭﺇﻥ ﻜﻨﺎ ﻤﺨﻁﺌﻴﻥ ﻓﺒﻴ‪‬ﻨـﻭﺍ ﻝﻨـﺎ ﻭﺭﺩﻭﻨـﺎ ﺇﻝـﻰ‬
‫ﺍﻝﺼﻭﺍﺏ ﺒﺩﻝﻴل ﺍﻝﻜﺘﺎﺏ ﻭﺍﻝﺴﻨﺔ‪ ،‬ﻭﺤﺠﺘﻨﺎ ﻋﻠﻴﻜﻡ ﻗﺎﺌﻤﺔ ﻭﻗﺩ ﺒﻠﻐﻨﺎﻜﻡ‪ ،‬ﺍﻝﻠﻬﻡ ﻓﺎﺸﻬﺩ‪ ،‬ﺍﻝﻠﻬﻡ‬
‫ﻓﺎﺸﻬﺩ‪. .‬‬
‫ﺜﺎﻨﻴﺎ‪ :‬ﺇﻝﻰ ﺍﻝﺤﺭﻜﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ﻭﺩﻋﺎﺓ ﺍﻹﺴﻼﻡ ﻋﺎﻤﺔ‪. .‬‬

‫‪١٥٢‬‬
‫‪ -‬ﺍﻝﺒﻴﺕ ﻷﺒﻲ ﺍﻝﻘﺎﺴﻡ ﺍﻝﺸﺎﺒﻲ‬
‫‪١٥٣‬‬
‫‪ -‬ﻤﻥ ﻜﺘﺎﺏ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ ﻭﺍﻝﻁﺎﻝﺒﺎﻥ ﻭﻤﻌﺭﻜﺔ ﺍﻹﺴﻼﻡ ﺍﻝﻴﻭﻡ ﻷﺒﻲ ﻤﺼﻌﺏ ﺍﻝﺴﻭﺭﻱ ﻓﻙ ﺍﷲ ﺃﺴﺭﻩ‬

‫‪١٨٠‬‬
‫ﺃﻗﻭل ﻝﻜﻡ ﻤﺎ ﻗﺎﻝﻪ ﺍﻝﺸﻴﺦ ﻋﺒﺩ ﺍﷲ ﻋﺯﺍﻡ ﺭﺤﻤﻪ ﺍﷲ‪ :‬ﺴﺒﻌﻴﻥ ﺴﻨﺔ ﻭﺃﻨﺘﻡ ﺘﺩﻋﻭﻥ ﻝﻘﻴـﺎﻡ‬
‫ﺩﻭﻝﺔ ﺇﺴﻼﻤﻴﺔ ﻭﺘﺠﺭﺒﻭﻥ ﺍﻝﺴﺒل ﺨﺎﻁﺌﻬﺎ ﻭﻤﺼﻴﺒﻬﺎ‪ . .‬ﻭﺘﺤﺩﺜﻭﻨﻨﺎ ﻋﻥ ﺍﻝﻘﺎﻋﺩﺓ ﺍﻝـﺼﻠﺒﺔ‬
‫ﺍﻝﺘﻲ ﺘﺭﺒﻭﻨﻬﺎ ﻭ ﺘﻨﻁﻠﻘﻭﻥ ﺒﻬﺎ‪ . .‬ﻭﻗﺩ ﺠﺭﺒﺘﻡ ﻜل ﺸﻲﺀ ﺤﺘﻰ ﺍﻝﺠﻬﺎﺩ ﺒﺎﻝﺴﻼﺡ ﻭ ﺍﻝﻌﻤل‬
‫ﺒﺎﻝﺩﻋﻭﺓ ﻭ ﺍﻝﺼﺒﺭ ﻭ ﺍﻝﺴﺠﻥ ﻭﺃﺨﻴﺭﹰﺍ ﻭﺤﺴﺒﻨﺎ ﺍﷲ ﻭﻨﻌﻡ ﺍﻝﻭﻜﻴل ﺃﻨﺼﺎﻑ ﺍﻝﺤﻠﻭل ﻭﻁﺭﻕ‬
‫ﺍﻝﺒﺭﻝﻤﺎﻨﺎﺕ ﻭ ﻀﻼﻻﺕ ﺍﻝﺤﻜﺎﻡ ﻭﻤﺎ ﺃﻭﻗﻌﻭﻜﻡ ﻓﻴﻪ‪ . .‬ﻭﻫﺎﻫﻲ ﺤﺠـﺔ ﺍﷲ ﻗـﺩ ﻗﺎﻤـﺕ‬
‫ﻋﻠﻴﻜﻡ‪ . .‬ﻫﺫﻩ ﺃﺭﺽ ﺍﻝﻌﺭﺍﻕ ﺍﻵﻥ ﺘﺘﻬﻴﺄ ﻝﻤﺸﺭﻭﻉ ﺇﺴﻼﻤﻲ ﻜﺒﻴﺭ‪ ،‬ﻭﻻ ﺤﺎﺠـﺔ ﺒﻨـﺎ ﺃﻥ‬
‫ﻨﺴﻬﺏ ﻓﻲ ﺒﻴﺎﻥ ﻤﻭﻗﻌﻬﺎ ﺍﻝﺠﻐﺭﺍﻓﻲ ﺍﻹﺴﺘﺭﺍﺘﻴﺠﻲ‪ ،‬ﻭﻜﻭﻨﻬﺎ ﺘﺘﻤﻭﻀﻊ ﻓﻲ ﻗﻠﺏ ﺍﻝﻤﻨﻁﻘـﺔ‬
‫ﺍﻝﺴﺎﺨﻨﺔ )ﺍﻝﺸﺭﻕ ﺍﻷﻭﺴﻁ(‪ ،‬ﻤﻊ ﻤﺎ ﺘﻤﻠﻜﻪ ﻤﻥ ﺜﺭﻭﺍﺕ ﻭﺨﻴﺭﺍﺕ ﻜﻔﻴﻠـﺔ ﺒـﺄﻥ ﺘﻔـﺘﺢ‬
‫ﺍﻝﻤﻨﻁﻘﺔ ﻨﺤﻭ ﻤﺩ ﺇﺴﻼﻤﻲ ﻜﺒﻴﺭ‪ ،‬ﻜﻤﺎ ﺃﻥ ﺍﻝﻁﻭﺍﺌﻑ ﺍﻝﻤﺠﺎﻫﺩﺓ ﻓﻲ ﺍﻝﻌﺭﺍﻕ ﺒﺎﺘﺕ ﺘﺯﺨـﺭ‬
‫ﺒﺎﻝﺨﺒﺭﺍﺕ ﻭﺍﻝﻤﻌﺎﺭﻑ ﺍﻝﻌﺴﻜﺭﻴﺔ ﻭﺍﻝﺘﻨﻅﻴﻤﻴﺔ ﺍﻝﺘﻲ ﺘﺴﻬﻡ ﻓﻲ ﺩﻓﻊ ﺍﻝﻌﺠﻠﺔ ﻨﺤﻭ ﺍﺴﺘﻘﺭﺍﺭ‬
‫ﻭﺍﻨﺘﻌﺎﺵ ﺇﺴﻼﻤﻲ ﺘﺤﺕ ﻅل ﺍﻝﺩﻭﻝﺔ ﺍﻝﻤﺒﺎﺭﻜﺔ‪ ،‬ﻭﻫﻲ ﻓﺭﺼﺔ ﻜل ﺍﻝﻌـﺎﻤﻠﻴﻥ ﻻﺴـﺘﺜﻤﺎﺭ‬
‫ﺍﻝﺠﻬﻭﺩ ﻓﻲ ﺒﻨﺎﺀ ﺍﻝﻘﺎﻋﺩﺓ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻝﺼﻠﺒﺔ ﻓﻲ ﺍﻝﻤﻨﻁﻘﺔ‪ ،‬ﺍﻝﺘﻲ ﺴﺘﻜﻭﻥ ﺤﻘ ﹰﺎ ﺍﻝﺭﻜﻴـﺯﺓ‬
‫ﺍﻷﻭﻝﻰ ﻓﻲ ﺘﺤﻘﻴﻕ ﺍﻝﻐﺎﻴﺎﺕ ﺍﻝﺸﺭﻋﻴﺔ ﻭﺍﻝﻌﻘﺎﺌﺩﻴﺔ ﻝﻺﺴﻼﻡ‪.‬‬
‫ﺜﺎﻝﺜ ﹰﺎ‪ :‬ﺇﻝﻰ ﺸﺒﺎﺏ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻭﺃﺼﺤﺎﺏ ﺍﻝﺨﺒﺭﺍﺕ ﻭﺍﻝﻜﻔﺎﺀﺍﺕ‪:‬‬
‫ﻫﺫﻩ ﻫﻲ ﻗﻀﻴﺔ ﺍﻝﻌﺼﺭ‪ ،‬ﺩﻭﻝﺔ ﺍﻹﺴﻼﻡ ﺍﻝﻤﻨﺘﻅﺭﺓ‪ ،‬ﻭﻓﺭﻴﻀﺔ ﺍﻝﺠﻬﺎﺩ ﻓﻲ ﺴـﺒﻴل ﺍﷲ‪. .‬‬
‫ﻻ ﻴﺴﺘﺄﺫﻥ ﻓﻴﻬﺎ ﺃﺤﺩ ﻻ ﺃﺏ ﻭﻻ ﺃﻡ ﻭﻻ ﺭﺏ ﺩ‪‬ﻴﻥ ﻭﻻ ﺸﻴﺦ ﻭﻻ ﻗﺎﺌﺩ ﻭﻻ ﺃﻤﻴـﺭ‪ . .‬ﻷﻥ‬
‫ﻥ‬
‫ﻥ ﺍﻝﱠـﺫِﻴ ‪‬‬ ‫ﻓﺭﻀ ﹰﺎ ﻤﻥ ﺍﷲ ﻻ ﻴﺴﺘﺄﺫﻥ ﺒﻪ ﻋﺒﻴﺩ ﺍﷲ‪ ،‬ﻗﺎل ﺘﻌﺎﻝﻰ‪ِ} :‬ﺇﺫﹾ ﹶﺘ ‪‬ﺒ ‪‬ﺭَﺃ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻥ ﺍﱡﺘ ِﺒﻌ‪‬ﻭﺍﹾ ِﻤ ‪‬‬
‫ﺏ{ )‪ (١٦٦‬ﺴﻭﺭﺓ ﺍﻝﺒﻘﺭﺓ(‬
‫ﻷﺴ‪‬ﺒ‪‬ﺎ ‪‬‬
‫ﻁ ‪‬ﻌﺕﹾ ِﺒ ِﻬ ‪‬ﻡ ﺍ َ‬
‫ﺏ ‪‬ﻭ ﹶﺘ ﹶﻘ ﱠ‬
‫ﺍﱠﺘ ‪‬ﺒﻌ‪‬ﻭﺍﹾ ﻭ‪ ‬ﺭَﺃ ‪‬ﻭﺍﹾ ﺍﻝﹾ ‪‬ﻌﺫﹶﺍ ‪‬‬
‫ﻓﻴﺎ ﺸﺒﺎﺏ ﺍﻹﺴﻼﻡ ﻭﻴﺎ ﺇﺨﻭﺓ ﺍﻝﺩﻋﻭﺓ ﻭﺍﻝﺤﻕ ﻭﺍﻹﻴﻤﺎﻥ‪ . .‬ﺍﻝﻬﺠﺭﺓ ﺍﻝﻬﺠﺭﺓ‪ . .‬ﻭﺍﻝﺠﻬـﺎﺩ‬
‫ﺍﻝﺠﻬﺎﺩ ﻭﺤﺠﺔ ﺍﷲ ﻗﺩ ﻗﺎﻤﺕ ﻋﻠﻴﻜﻡ ﻓﺄﺭﻭﺍ ﺍﷲ ﻤﻨﻜﻡ ﻤﺎ ﻴﺤﺏ ﻭﻴﺭﻀﻰ‪.‬‬
‫ﻭﺩﻭﻨﻜﻡ ﻤﻭﺍﻁﻥ ﺍﻝﺭﺒﺎﻁ ﻭ ﺍﻝﺠﻬﺎﺩ ﻭﺃﻤﺎﻤﻜﻡ ﺇﻥ ﺸﺌﺘﻡ ﻤﻨﺎﺯل ﺍﻝﺸﻬﺩﺍﺀ‪ . .‬ﻭﻤﺎ ﺘـﺸﺎﺅﻭﻥ‬
‫ﺇﻻ ﺃﻥ ﻴﺸﺎﺀ ﺍﷲ ﻫﻭ ﺃﻫل ﺍﻝﺘﻘﻭﻯ ﻭﺃﻫل ﺍﻝﻤﻐﻔﺭﺓ‪ ،‬ﻭﻗﺩ ﺒﻠﻐﻨﺎﻜﻡ ﺍﻝﻠﻬﻡ ﻓﺎﺸﻬﺩ‪.‬‬
‫ﺼﺭ‪‬ﻭﺍﹾ‬
‫ﻥ ﺁﻭ‪‬ﻭﺍﹾ ‪‬ﻭ ﹶﻨ ‪‬‬
‫ل ﺍﻝﹼﻠ ِﻪ ﻭ‪‬ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺴﺒِﻴ ِ‬
‫ﺠﺭ‪‬ﻭﺍﹾ ‪‬ﻭﺠ‪‬ﺎ ‪‬ﻫﺩ‪‬ﻭﺍﹾ ﻓِﻲ ‪‬‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭﺍﹾ ‪‬ﻭﻫ‪‬ﺎ ‪‬‬
‫ﻗﺎل ﺘﻌﺎﻝﻰ ‪} :‬ﻭ‪‬ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺤﻘ‪‬ﺎ ﱠﻝﻬ‪‬ﻡ ‪‬ﻤﻐﹾ ِﻔ ‪‬ﺭﺓﹲ ‪‬ﻭ ِﺭﺯ‪‬ﻕﹲ ﹶﻜﺭِﻴﻡ‪ (٧٤) {‬ﺴﻭﺭﺓ ﺍﻷﻨﻔﺎل‬
‫ﻥ ‪‬‬
‫ﻙ ‪‬ﻫ ‪‬ﻡ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨﹸﻭ ‪‬‬
‫ﺃُﻭﹶﻝ ِﺌ ‪‬‬
‫ﺴ ِﻬﻡ‪‬‬
‫ل ﺍﻝﹼﻠ ِﻪ ﺒِـ َﺄﻤ‪‬ﻭ‪‬ﺍِﻝ ِﻬﻡ‪ ‬ﻭﺃَﻨﻔﹸـ ِ‬
‫ﺴﺒِﻴ ِ‬
‫ﺠﺭ‪‬ﻭﺍﹾ ‪‬ﻭﺠ‪‬ﺎ ‪‬ﻫﺩ‪‬ﻭﺍﹾ ﻓِﻲ ‪‬‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭﺍﹾ ‪‬ﻭﻫ‪‬ﺎ ‪‬‬
‫ﻭﻗﺎل ﺘﻌﺎﻝﻰ ‪} :‬ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻥ{ )‪ (٢٠‬ﺴﻭﺭﺓ ﺍﻝﺘﻭﺒﺔ‬
‫ﻙ ‪‬ﻫ ‪‬ﻡ ﺍﻝﹾﻔﹶﺎ ِﺌﺯ‪‬ﻭ ‪‬‬
‫ﺠ ﹰﺔ ﻋِﻨ ‪‬ﺩ ﺍﻝﹼﻠ ِﻪ ‪‬ﻭُﺃﻭ‪‬ﹶﻝ ِﺌ ‪‬‬
‫ﻅ ‪‬ﻡ ‪‬ﺩ ‪‬ﺭ ‪‬‬
‫َﺃﻋ‪ ‬ﹶ‬

‫‪١٨١‬‬
 ‫ﺭﺍﺒﻌ ﹰﺎ‪ :‬ﻭﺇﻝﻰ ﻤﻥ ﻫﺎﺠﺭ ﻤﻌﻨﺎ ﻭﻨﺎﺼﺭ ﻤﻌﻨﺎ ﻭﺁﻭﻯ ﻤﻌﻨﺎ ﻭﺭﺍﺒﻁ ﻤﻌﻨﺎ ﻭﺠﺎﻫﺩ ﻤﻌﻨﺎ‪. .‬‬
‫ﻓﻲ ﻫﺫﻩ ﺍﻝﺴﺎﺤﺔ ﺍﻝﻤﺒﺎﺭﻜﺔ‪ . . . . .‬ﻝﻜﻡ ﺍﻝﺒﺸﺭﻯ ﻴﺎ ﺸﺒﺎﺏ ﺍﻹﺴﻼﻡ‪ ،‬ﻫﻨﻴﺌ ﹰﺎ ﻝﻜﻡ ﺍﻝﺼﻔﻘﺔ‬
‫ﺍﻝﺭﺍﺒﺤﺔ‪ . . . .‬ﻫﻨﻴﺌ ﹰﺎ ﻝﻜﻡ ﺩﻭﻝﺘﻜﻡ ﺍﻝﺠﺩﻴﺩﺓ‪ ،‬ﻫﺫﺍ ﻫﻭ ﺍﻝﻤﻴﻌﺎﺩ ﺍﻝﺫﻱ ﻜﻨﺘﻡ ﺘﻨﺘﻅﺭﻭﻥ‪ ،‬ﻭﻗـﺩ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﹶﻓﻤِـﻨﹾﻬ‪‬ﻡ‬
‫ﺼ ‪‬ﺩﻗﹸﻭﺍ ﻤ‪‬ﺎ ﻋ‪‬ﺎ ‪‬ﻫﺩ‪‬ﻭﺍ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻥ ِﺭﺠ‪‬ﺎلٌ ‪‬‬ ‫ﻜﻨﺘﻡ ﻤﻥ ﺃﻫل ﻗﻭﻝﻪ ﺘﻌﺎﻝﻰ‪ِ } :‬ﻤ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﻅ ‪‬ﺭ ‪‬ﻭﻤ‪‬ﺎ ‪‬ﺒ ‪‬ﺩﻝﹸﻭﺍ ﹶﺘﺒ‪‬ﺩِﻴﻠﹰﺎ{ )‪ (٢٣‬ﺴﻭﺭﺓ ﺍﻷﺤﺯﺍﺏ ‪.٢٣‬‬
‫ﻤ‪‬ﻥ ﹶﻗﻀ‪‬ﻰ ﹶﻨﺤ‪ ‬ﺒ ‪‬ﻪ ‪‬ﻭ ِﻤﻨﹾﻬ‪‬ﻡ ﻤ‪‬ﻥ ﻴ‪‬ﻨ ﹶﺘ ِ‬
‫ﻭﻝﻜﻥ ﺃﺫﻜﺭ ﻨﻔﺴﻲ ﻭﺇﻴﺎﻜﻡ ﺒﺎﻻﺴﺘﻌﺩﺍﺩ ﻝﺴﻔﺭ ﻁﻭﻴل‪ . .‬ﻭﺠﻬﺩ ﻜﺜﻴﺭ ﻭﻫﺠـﺭﺓ ﻤـﻀﻨﻴﺔ‪،‬‬
‫ﻭﺸﺩﺍﺌﺩ ﻋﻅﻴﻤﺔ‪ . .‬ﻓﺘﺯﻭﺩﻭﺍ ﻤﻥ ﺍﻝﺤﻕ ﻭ ﺍﻝﺼﺒﺭ ﻭﺇﻥ ﺨﻴﺭ ﺍﻝﺯﺍﺩ ﺍﻝﺘﻘﻭﻯ‪ . .‬ﺇﻨﻨـﺎ ﺍﻵﻥ‬
‫ﻓﻲ ﺃﻭل ﺍﻝﻁﺭﻴﻕ‪ . .‬ﻭﻗﺩ ﺭﻤﺎﻨﺎ ﺍﻝﻌﺩﻭ ﻋﻥ ﻗﻭﺱ ﻭﺍﺤﺩﺓ‪ ،‬ﻴﻬﻭﺩ ﻭﻨﺼﺎﺭﻯ ﻭﺭﻭﺍﻓـﺽ‬
‫ﻭﻤﺭﺘﺩﻭﻥ ﻭﻤﻨﺎﻓﻘﻭﻥ ﻭﻗﻭﻯ ﻋﻅﻤﻰ ﻭﺃﻤﻭﺍﺝ ﺸﺭ ﺘﺘﻠﻭﻫﺎ ﺃﻤﻭﺍﺝ‪ . .‬ﻭﺃﻤﺎﻤﻨﺎ ﻏﺯﻭﺓ ﺒـل‬
‫ل ﻤِﻨ ﹸﻜﻡ‪‬‬
‫ﻏﺯﻭﺍﺕ ﻜﻐﺯﻭﺓ ﺍﻷﺤﺯﺍﺏ‪ . .‬ﻜﻤﺎ ﻗﺎل ﺘﻌﺎﻝﻰ‪ِ} :‬ﺇﺫﹾ ﺠ‪‬ﺎﺅُﻭﻜﹸﻡ ﻤ‪‬ﻥ ﹶﻓﻭ‪ِ ‬ﻗ ﹸﻜﻡ‪ ‬ﻭ ِﻤﻥ‪َ ‬ﺃﺴ‪ ‬ﹶﻔ َ‬
‫ﻅﻨﹸﻭﻨﹶـﺎ{ )‪ (١٠‬ﺴـﻭﺭﺓ‬
‫ﻥ ﺒِﺎﻝﱠﻠ ِﻪ ﺍﻝ ﱡ‬
‫ﻅﻨﱡﻭ ‪‬‬
‫ﺠ ‪‬ﺭ ‪‬ﻭ ﹶﺘ ﹸ‬
‫ﺤﻨﹶﺎ ِ‬
‫ﺏ ﺍﻝﹾ ‪‬‬
‫ﺕ ﺍﻝﹾ ﹸﻘﻠﹸﻭ ‪‬‬
‫ﻏﺕﹾ ﺍﻝﹾ َﺄﺒ‪‬ﺼ‪‬ﺎ ‪‬ﺭ ‪‬ﻭ ‪‬ﺒﹶﻠ ﹶﻐ ِ‬
‫‪‬ﻭِﺇﺫﹾ ﺯ‪‬ﺍ ﹶ‬
‫ﺍﻷﺤﺯﺍﺏ‪.‬‬
‫ﺸﻲ‪ٍ ‬ﺀ‬
‫ﻭﻤﺎ ﺃﻅﻨﻬﺎ ﺇﻻ ﺃﻋﻭﺍﻡ ﺍﻝﺸﺩﺓ ﺍﻷﺨﻴﺭﺓ ﻭﺒﻌﺩﻫﺎ ﻓﺭﺝ ﺍﷲ ﺇﻥ ﺸﺎﺀ ﺍﷲ ‪ } :‬ﻭﹶﻝ ﹶﻨﺒ‪‬ﹸﻠ ‪‬ﻭﱠﻨ ﹸﻜﻡ‪ِ ‬ﺒ ﹶ‬
‫ﻥ‬
‫ﺸ ِﺭ ﺍﻝـﺼ‪‬ﺎ ِﺒﺭِﻴ ‪‬‬
‫ﺕ ‪‬ﻭﺒ‪‬ـ ﱢ‬
‫ﺱ ﻭ‪‬ﺍﻝﱠﺜﻤ‪‬ـﺭ‪‬ﺍ ِ‬
‫ل ﻭ‪‬ﺍﻷﻨ ﹸﻔ ِ‬
‫ﻷ ‪‬ﻤﻭ‪‬ﺍ ِ‬
‫ﻥﺍَ‬
‫ﺹ ‪‬ﻤ ‪‬‬
‫ﻉ ‪‬ﻭ ﹶﻨﻘﹾ ٍ‬
‫ﻥ ﺍﻝﹾﺨﹶﻭﻑﹾ ﻭ‪‬ﺍﻝﹾﺠ‪‬ﻭ ِ‬
‫‪‬ﻤ ‪‬‬
‫ﻙ‬
‫ﻥ )‪ (١٥٦‬ﺃُﻭﹶﻝﺌِـ ‪‬‬
‫ﺠﻌ‪‬ـﻭ ‪‬‬
‫ﻥ ِﺇﺫﹶﺍ َﺃﺼ‪‬ﺎ ‪‬ﺒﺘﹾ ‪‬ﻬﻡ‪ ‬ﻤﺼِﻴ ‪‬ﺒﺔﹲ ﻗﹶﺎﻝﹸﻭﺍ ِﺇﻨﱠﺎ ِﻝﱠﻠ ِﻪ ‪‬ﻭِﺇﻨﱠﺎ ِﺇﹶﻝﻴ‪ِ ‬ﻪ ﺭ‪‬ﺍ ِ‬
‫)‪ (١٥٥‬ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻥ )‪ (١٥٧‬ﺴﻭﺭﺓ ﺍﻝﺒﻘﺭﺓ ‪-١٥٥‬‬
‫ﻙ ‪‬ﻫ ‪‬ﻡ ﺍﻝﹾ ‪‬ﻤﻬ‪ ‬ﹶﺘﺩ‪‬ﻭ ‪‬‬
‫ﺼﹶﻠﻭ‪‬ﺍﺕﹲ ِﻤﻥ‪ ‬ﺭ‪‬ﺒ ِﻬﻡ‪ ‬ﻭ ‪‬ﺭﺤ‪ ‬ﻤﺔﹲ ‪‬ﻭﺃُﻭﹶﻝ ِﺌ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬﻡ‪ ‬‬
‫‪‬‬
‫‪١٥٤‬‬
‫‪١٥٧‬‬

‫‪١٥٤‬‬
‫‪ -‬ﻻ ﺒﺩ ﻤﻥ ﺘﺭﺒﻴﺔ ﺍﻝﻨﻔﻭﺱ ﺒﺎﻝﺒﻼﺀ ‪ ،‬ﻭﻤﻥ ﺍﻤﺘﺤﺎﻥ ﺍﻝﺘﺼﻤﻴﻡ ﻋﻠﻰ ﻤﻌﺭﻜـﺔ ﺍﻝﺤـﻕ ﺒﺎﻝﻤﺨـﺎﻭﻑ ﻭﺍﻝـﺸﺩﺍﺌﺩ ‪،‬‬
‫ﻭﺒﺎﻝﺠﻭﻉ ﻭﻨﻘﺹ ﺍﻷﻤﻭﺍل ﻭﺍﻷﻨﻔﺱ ﻭﺍﻝﺜﻤﺭﺍﺕ ‪ . .‬ﻻ ﺒﺩ ﻤﻥ ﻫﺫﺍ ﺍﻝﺒﻼﺀ ﻝﻴﺅﺩﻱ ﺍﻝﻤﺅﻤﻨﻭﻥ ﺘﻜﺎﻝﻴﻑ ﺍﻝﻌﻘﻴﺩﺓ ‪ ،‬ﻜﻲ ﺘﻌﺯ‬
‫ﻋﻠﻰ ﻨﻔﻭﺴﻬﻡ ﺒﻤﻘﺩﺍﺭ ﻤﺎ ﺃﺩﻭﺍ ﻓﻲ ﺴﺒﻴﻠﻬﺎ ﻤﻥ ﺘﻜﺎﻝﻴﻑ ‪ .‬ﻭﺍﻝﻌﻘﺎﺌﺩ ﺍﻝﺭﺨﻴﺼﺔ ﺍﻝﺘﻲ ﻻ ﻴﺅﺩﻱ ﺃﺼﺤﺎﺒﻬﺎ ﺘﻜﺎﻝﻴﻔﻬﺎ ﻻ ﻴﻌﺯ‬
‫ﻋﻠﻴﻬﻡ ﺍﻝﺘﺨﻠﻲ ﻋﻨﻬﺎ ﻋﻨﺩ ﺍﻝﺼﺩﻤﺔ ﺍﻷﻭﻝﻰ ‪ .‬ﻓﺎﻝﺘﻜﺎﻝﻴﻑ ﻫﻨﺎ ﻫﻲ ﺍﻝﺜﻤﻥ ﺍﻝﻨﻔﺴﻲ ﺍﻝﺫﻱ ﺘﻌﺯ ﺒﻪ ﺍﻝﻌﻘﻴﺩﺓ ﻓﻲ ﻨﻔﻭﺱ ﺃﻫﻠﻬﺎ‬
‫ﻗﺒل ﺃﻥ ﺘﻌﺯ ﻓﻲ ﻨﻔﻭﺱ ﺍﻵﺨﺭﻴﻥ ‪ .‬ﻭﻜﻠﻤﺎ ﺘﺄﻝﻤﻭﺍ ﻓﻲ ﺴﺒﻴﻠﻬﺎ ‪ ،‬ﻭﻜﻠﻤﺎ ﺒﺫﻝﻭﺍ ﻤﻥ ﺃﺠﻠﻬﺎ ‪ . .‬ﻜﺎﻨﺕ ﺃﻋﺯ ﻋﻠﻴﻬﻡ ﻭﻜﺎﻨﻭﺍ‬
‫ﺃﻀﻥ ﺒﻬﺎ ‪ .‬ﻜﺫﻝﻙ ﻝﻥ ﻴﺩﺭﻙ ﺍﻵﺨﺭﻭﻥ ﻗﻴﻤﺘﻬﺎ ﺇﻻ ﺤﻴﻥ ﻴﺭﻭﻥ ﺍﺒﺘﻼﺀ ﺃﻫﻠﻬﺎ ﺒﻬﺎ ﻭﺼﺒﺭﻫﻡ ﻋﻠﻰ ﺒﻼﺌﻬـﺎ ‪ . .‬ﺇﻨﻬـﻡ‬
‫ﻋﻨﺩﺌﺫ ﺴﻴﻘﻭﻝﻭﻥ ﻓﻲ ﺃﻨﻔﺴﻬﻡ ‪ :‬ﻝﻭ ﻝﻡ ﻴﻜﻥ ﻤﺎ ﻋﻨﺩ ﻫﺅﻻﺀ ﻤﻥ ﺍﻝﻌﻘﻴﺩﺓ ﺨﻴﺭﹰﺍ ﻤﻤﺎ ﻴﺒﺘﻠﻭﻥ ﺒﻪ ﻭﺃﻜﺒﺭ ﻤﺎ ﻗﺒﻠﻭﺍ ﻫﺫﺍ ﺍﻝﺒﻼﺀ‬
‫‪ ،‬ﻭﻻ ﺼﺒﺭﻭﺍ ﻋﻠﻴﻪ ‪ . .‬ﻭﻋﻨﺩﺌﺫ ﻴﻨﻘﻠﺏ ﺍﻝﻤﻌﺎﺭﻀﻭﻥ ﻝﻠﻌﻘﻴﺩﺓ ﺒﺎﺤﺜﻴﻥ ﻋﻨﻬﺎ ‪ ،‬ﻤﻘﺩﺭﻴﻥ ﻝﻬـﺎ ‪ ،‬ﻤﻨـﺩﻓﻌﻴﻥ ﺇﻝﻴﻬـﺎ ‪. .‬‬
‫ﻭﻋﻨﺩﺌﺫ ﻴﺠﻲﺀ ﻨﺼﺭ ﺍﷲ ﻭﺍﻝﻔﺘﺢ ﻭﻴﺩﺨل ﺍﻝﻨﺎﺱ ﻓﻲ ﺩﻴﻥ ﺍﷲ ﺃﻓﻭﺍﺠﹰﺎ ‪. .‬‬
‫ﻭﻻ ﺒﺩ ﻤﻥ ﺍﻝﺒﻼﺀ ﻜﺫﻝﻙ ﻝﻴﺼﻠﺏ ﻋﻭﺩ ﺃﺼﺤﺎﺏ ﺍﻝﻌﻘﻴﺩﺓ ﻭﻴﻘﻭﻯ ‪ .‬ﻓﺎﻝﺸﺩﺍﺌﺩ ﺘﺴﺘﺠﻴﺵ ﻤﻜﻨﻭﻥ ﺍﻝﻘﻭﻯ ﻭﻤﺫﺨﻭﺭ ﺍﻝﻁﺎﻗﺔ؛‬
‫ﻭﺘﻔﺘﺢ ﻓﻲ ﺍﻝﻘﻠﺏ ﻤﻨﺎﻓﺫ ﻭﻤﺴﺎﺭﺏ ﻤﺎ ﻜﺎﻥ ﻝﻴﻌﻠﻤﻬﺎ ﺍﻝﻤﺅﻤﻥ ﻓﻲ ﻨﻔﺴﻪ ﺇﻻ ﺘﺤﺕ ﻤﻁﺎﺭﻕ ﺍﻝﺸﺩﺍﺌﺩ ‪ .‬ﻭﺍﻝﻘﻴﻡ ﻭﺍﻝﻤـﻭﺍﺯﻴﻥ‬

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‫ﻭﺍﻝﺘﺼﻭﺭﺍﺕ ﻤﺎ ﻜﺎﻨﺕ ﻝﺘﺼﺢ ﻭﺘﺩﻕ ﻭﺘﺴﺘﻘﻴﻡ ﺇﻻ ﻓﻲ ﺠﻭ ﺍﻝﻤﺤﻨﺔ ﺍﻝﺘﻲ ﺘﺯﻴل ﺍﻝﻐﺒﺵ ﻋﻥ ﺍﻝﻌﻴﻭﻥ ‪ ،‬ﻭﺍﻝـﺭﺍﻥ ﻋـﻥ‬
‫ﺍﻝﻘﻠﻭﺏ ‪.‬‬
‫ﻭﺃﻫﻡ ﻤﻥ ﻫﺫﺍ ﻜﻠﻪ ‪ ،‬ﺃﻭ ﺍﻝﻘﺎﻋﺩﺓ ﻝﻬﺫﺍ ﻜﻠﻪ ‪ . .‬ﺍﻻﻝﺘﺠﺎﺀ ﺇﻝﻰ ﺍﷲ ﻭﺤﺩﻩ ﺤﻴﻥ ﺘﻬﺘﺯ ﺍﻷﺴﻨﺎﺩ ﻜﻠﻬﺎ ‪ ،‬ﻭﺘﺘﻭﺍﺭﻯ ﺍﻷﻭﻫـﺎﻡ‬
‫ﻭﻫﻲ ﺸﺘﻰ ‪ ،‬ﻭﻴﺨﻠﻭ ﺍﻝﻘﻠﺏ ﺇﻝﻰ ﺍﷲ ﻭﺤﺩﻩ ‪ .‬ﻻ ﻴﺠﺩ ﺴﻨﺩﹰﺍ ﺇﻻ ﺴﻨﺩﻩ ‪ .‬ﻭﻓﻲ ﻫﺫﻩ ﺍﻝﻠﺤﻅﺔ ﻓﻘﻁ ﺘﻨﺠﻠـﻲ ﺍﻝﻐـﺸﺎﻭﺍﺕ ‪،‬‬
‫ﻭﺘﺘﻔﺘﺢ ﺍﻝﺒﺼﻴﺭﺓ ‪ ،‬ﻭﻴﻨﺠﻠﻲ ﺍﻷﻓﻕ ﻋﻠﻰ ﻤﺩ ﺍﻝﺒﺼﺭ ‪ . .‬ﻻ ﺸﻲﺀ ﺇﻻ ﺍﷲ ‪ . .‬ﻻ ﻗﻭﺓ ﺇﻻ ﻗﻭﺘﻪ ‪ . .‬ﻻ ﺤﻭل ﺇﻻ ﺤﻭﻝﻪ‬
‫‪ . .‬ﻻ ﺇﺭﺍﺩﺓ ﺇﻻ ﺇﺭﺍﺩﺘﻪ ‪ . .‬ﻻ ﻤﻠﺠﺄ ﺇﻻ ﺇﻝﻴﻪ ‪ . .‬ﻭﻋﻨﺩﺌﺫ ﺘﻠﺘﻘﻲ ﺍﻝﺭﻭﺡ ﺒﺎﻝﺤﻘﻴﻘﺔ ﺍﻝﻭﺍﺤﺩﺓ ﺍﻝﺘﻲ ﻴﻘﻭﻡ ﻋﻠﻴﻬﺎ ﺘـﺼﻭﺭ‬
‫ﺼﺤﻴﺢ ‪. .‬‬
‫ﻭﺍﻝﻨﺹ ﺍﻝﻘﺭﺁﻨﻲ ﻫﻨﺎ ﻴﺼل ﺒﺎﻝﻨﻔﺱ ﺇﻝﻰ ﻫﺫﻩ ﺍﻝﻨﻘﻁﺔ ﻋﻠﻰ ﺍﻷﻓﻕ ‪ }:‬ﻭﺒﺸﺭ ﺍﻝﺼﺎﺒﺭﻴﻥ ‪ .‬ﺍﻝﺫﻴﻥ ﺇﺫﺍ ﺃﺼﺎﺒﺘﻬﻡ ﻤـﺼﻴﺒﺔ‬
‫ﻗﺎﻝﻭﺍ ‪ :‬ﺇﻨﺎ ﷲ ﻭﺇﻨﺎ ﺇﻝﻴﻪ ﺭﺍﺠﻌﻭﻥ { ‪. .‬‬
‫ﺇﻨﺎ ﷲ ‪ . .‬ﻜﻠﻨﺎ ‪ . .‬ﻜل ﻤﺎ ﻓﻴﻨﺎ ‪ . .‬ﻜل ﻜﻴﺎﻨﻨﺎ ﻭﺫﺍﺘﻴﺘﻨﺎ ‪ . .‬ﷲ ‪ . .‬ﻭﺇﻝﻴﻪ ﺍﻝﻤﺭﺠﻊ ﻭﺍﻝﻤﺂﺏ ﻓﻲ ﻜل ﺃﻤﺭ ﻭﻓـﻲ ﻜـل‬
‫ﻤﺼﻴﺭ ‪ . .‬ﺍﻝﺘﺴﻠﻴﻡ ‪ . .‬ﺍﻝﺘﺴﻠﻴﻡ ﺍﻝﻤﻁﻠﻕ ‪ . .‬ﺘﺴﻠﻴﻡ ﺍﻻﻝﺘﺠﺎﺀ ﺍﻷﺨﻴﺭ ﺍﻝﻤﻨﺒﺜﻕ ﻤﻥ ﺍﻻﻝﺘﻘﺎﺀ ﻭﺠﻬـﹰﺎ ﻝﻭﺠـﻪ ﺒﺎﻝﺤﻘﻴﻘـﺔ‬
‫ﺍﻝﻭﺤﻴﺩﺓ ‪ ،‬ﻭﺒﺎﻝﺘﺼﻭﺭ ﺍﻝﺼﺤﻴﺢ ‪.‬‬
‫ﻫﺅﻻﺀ ﻫﻡ ﺍﻝﺼﺎﺒﺭﻭﻥ ‪ . .‬ﺍﻝﺫﻴﻥ ﻴﺒﻠﻐﻬﻡ ﺍﻝﺭﺴﻭل ﺍﻝﻜﺭﻴﻡ ﺒﺎﻝﺒﺸﺭﻯ ﻤﻥ ﺍﻝﻤﻨﻌﻡ ﺍﻝﺠﻠﻴل ‪. .‬‬
‫ﻭﻫﺅﻻﺀ ﻫﻡ ﺍﻝﺫﻴﻥ ﻴﻌﻠﻥ ﺍﻝﻤﻨﻌﻡ ﺍﻝﺠﻠﻴل ﻤﻜﺎﻨﻬﻡ ﻋﻨﺩﻩ ﺠﺯﺍﺀ ﺍﻝﺼﺒﺭ ﺍﻝﺠﻤﻴل ‪:‬‬
‫} ﺃﻭﻝﺌﻙ ﻋﻠﻴﻬﻡ ﺼﻠﻭﺍﺕ ﻤﻥ ﺭﺒﻬﻡ ﻭﺭﺤﻤﺔ ‪ ،‬ﻭﺃﻭﻝﺌﻙ ﻫﻡ ﺍﻝﻤﻬﺘﺩﻭﻥ { ‪. .‬‬
‫ﺼﻠﻭﺍﺕ ﻤﻥ ﺭﺒﻬﻡ ‪ . .‬ﻴﺭﻓﻌﻬﻡ ﺒﻬﺎ ﺇﻝﻰ ﺍﻝﻤﺸﺎﺭﻜﺔ ﻓﻲ ﻨﺼﻴﺏ ﻨﺒﻴﻪ ﺍﻝﺫﻱ ﻴﺼﻠﻲ ﻋﻠﻴﻪ ﻫﻭ ﻭﻤﻼﺌﻜﺘـﻪ ﺴـﺒﺤﺎﻨﻪ ‪. .‬‬
‫ﻭﻫﻭ ﻤﻘﺎﻡ ﻜﺭﻴﻡ ‪ . .‬ﻭﺭﺤﻤﺔ ‪ . .‬ﻭﺸﻬﺎﺩﺓ ﻤﻥ ﺍﷲ ﺒﺄﻨﻬﻡ ﻫﻡ ﺍﻝﻤﻬﺘﺩﻭﻥ ‪. .‬‬
‫ﻭﻜل ﺃﻤﺭ ﻤﻥ ﻫﺫﻩ ﻫﺎﺌل ﻋﻅﻴﻡ ‪. .‬‬
‫ﻭﺒﻌﺩ ‪ . .‬ﻓﻼ ﺒﺩ ﻤﻥ ﻭﻗﻔﺔ ﺃﻤﺎﻡ ﻫﺫﻩ ﺍﻝﺨﺎﺘﻤﺔ ﻓﻲ ﺘﻠﻙ ﺍﻝﺘﻌﺒﺌﺔ ﻝﻠﺼﻑ ﺍﻹﺴﻼﻤﻲ ‪ .‬ﺍﻝﺘﻌﺒﺌﺔ ﻓـﻲ ﻤﻭﺍﺠﻬـﺔ ﺍﻝﻤـﺸﻘﺔ‬
‫ﻭﺍﻝﺠﻬﺩ ‪ ،‬ﻭﺍﻻﺴﺘﺸﻬﺎﺩ ﻭﺍﻝﻘﺘل ‪ ،‬ﻭﺍﻝﺠﻭﻉ ﻭﺍﻝﺨﻭﻑ ‪ ،‬ﻭﻨﻘﺹ ﺍﻷﻤﻭﺍل ﻭﺍﻷﻨﻔﺱ ﻭﺍﻝﺜﻤـﺭﺍﺕ ‪ .‬ﺍﻝﺘﻌﺒﺌـﺔ ﻓـﻲ ﻫـﺫﻩ‬
‫ﺍﻝﻤﻌﺭﻜﺔ ﺍﻝﻁﻭﻴﻠﺔ ﺍﻝﺸﺎﻗﺔ ﺍﻝﻌﻅﻴﻤﺔ ﺍﻝﺘﻜﺎﻝﻴﻑ ‪.‬‬
‫ﺇﻥ ﺍﷲ ﻴﻀﻊ ﻫﺫﺍ ﻜﻠﻪ ﻓﻲ ﻜﻔﺔ ‪ .‬ﻭﻴﻀﻊ ﻓﻲ ﺍﻝﻜﻔﺔ ﺍﻷﺨﺭﻯ ﺃﻤﺭﹰﺍ ﻭﺍﺤﺩﹰﺍ ‪ . .‬ﺼﻠﻭﺍﺕ ﻤﻥ ﺭﺒﻬﻡ ﻭﺭﺤﻤﺔ ﻭﺃﻭﻝﺌﻙ ﻫﻡ‬
‫ﺍﻝﻤﻬﺘﺩﻭﻥ ‪ . .‬ﺇﻨﻪ ﻻ ﻴﻌﺩﻫﻡ ﻫﻨﺎ ﻨﺼﺭﹰﺍ ‪ ،‬ﻭﻻ ﻴﻌﺩﻫﻡ ﻫﻨﺎ ﺘﻤﻜﻴﻨﹰﺎ ﻭﻻ ﻴﻌﺩﻫﻡ ﻫﻨﺎ ﻤﻐﺎﻨﻡ ‪ ،‬ﻭﻻ ﻴﻌﺩﻫﻡ ﻫﻨـﺎ ﺸـﻴﺌﹰﺎ ﺇﻻ‬
‫ﺼﻠﻭﺍﺕ ﺍﷲ ﻭﺭﺤﻤﺘﻪ ﻭﺸﻬﺎﺩﺘﻪ ‪ . .‬ﻝﻘﺩ ﻜﺎﻥ ﺍﷲ ﻴﻌﺩ ﻫﺫﻩ ﺍﻝﺠﻤﺎﻋﺔ ﻷﻤﺭ ﺃﻜﺒﺭ ﻤﻥ ﺫﻭﺍﺘﻬﺎ ﻭﺃﻜﺒﺭ ﻤﻥ ﺤﻴﺎﺘﻬﺎ ‪ .‬ﻓﻜﺎﻥ‬
‫ﻤﻥ ﺜﻡ ﻴﺠﺭﺩﻫﺎ ﻤﻥ ﻜل ﻏﺎﻴﺔ ‪ ،‬ﻭﻤﻥ ﻜل ﻫﺩﻑ ﻭﻤﻥ ﻜل ﺭﻏﺒﺔ ﻤﻥ ﺍﻝﺭﻏﺒﺎﺕ ﺍﻝﺒﺸﺭﻴﺔ ‪ -‬ﺤﺘﻰ ﺍﻝﺭﻏﺒﺔ ﻓﻲ ﺍﻨﺘﺼﺎﺭ‬
‫ﺍﻝﻌﻘﻴﺩﺓ ‪ -‬ﻜﺎﻥ ﻴﺠﺭﺩﻫﺎ ﻤﻥ ﻜل ﺸﺎﺌﺒﺔ ﺘﺸﻭﺏ ﺍﻝﺘﺠﺭﺩ ﺍﻝﻤﻁﻠﻕ ﻝﻪ ﻭﻝﻁﺎﻋﺘﻪ ﻭﻝﺩﻋﻭﺘﻪ ‪ . .‬ﻜﺎﻥ ﻋﻠﻴﻬﻡ ﺃﻥ ﻴﻤﻀﻭﺍ ﻓﻲ‬
‫ﻁﺭﻴﻘﻬﻡ ﻻ ﻴﺘﻁﻠﻌﻭﻥ ﺇﻝﻰ ﺸﻲﺀ ﺇﻻ ﺭﻀﻰ ﺍﷲ ﻭﺼﻠﻭﺍﺘﻪ ﻭﺭﺤﻤﺘﻪ ﻭﺸﻬﺎﺩﺘﻪ ﻝﻬﻡ ﺒﺄﻨﻬﻡ ﻤﻬﺘﺩﻭﻥ ‪ . .‬ﻫﺫﺍ ﻫﻭ ﺍﻝﻬﺩﻑ‬
‫‪ ،‬ﻭﻫﺫﻩ ﻫﻲ ﺍﻝﻐﺎﻴﺔ ‪ ،‬ﻭﻫﺫﻩ ﻫﻲ ﺍﻝﺜﻤﺭﺓ ﺍﻝﺤﻠﻭﺓ ﺍﻝﺘﻲ ﺘﻬﻔﻭ ﺇﻝﻴﻬﺎ ﻗﻠﻭﺒﻬﻡ ﻭﺤﺩﻫﺎ ‪ . .‬ﻓﺄﻤﺎ ﻤﺎ ﻴﻜﺘﺒﻪ ﺍﷲ ﻝﻬﻡ ﺒﻌﺩ ﺫﻝـﻙ‬
‫ﻤﻥ ﺍﻝﻨﺼﺭ ﻭﺍﻝﺘﻤﻜﻴﻥ ﻓﻠﻴﺱ ﻝﻬﻡ ‪ ،‬ﺇﻨﻤﺎ ﻫﻭ ﻝﺩﻋﻭﺓ ﺍﷲ ﺍﻝﺘﻲ ﻴﺤﻤﻠﻭﻨﻬﺎ ‪.‬‬
‫ﺇﻥ ﻝﻬﻡ ﻓﻲ ﺼﻠﻭﺍﺕ ﺍﷲ ﻭﺭﺤﻤﺘﻪ ﻭﺸﻬﺎﺩﺘﻪ ﺠﺯﺍﺀ ‪ .‬ﺠﺯﺍﺀ ﻋﻠﻰ ﺍﻝﺘﻀﺤﻴﺔ ﺒﺎﻷﻤﻭﺍل ﻭﺍﻷﻨﻔﺱ ﻭﺍﻝﺜﻤﺭﺍﺕ ‪ .‬ﻭﺠـﺯﺍﺀ‬
‫ﻋﻠﻰ ﺍﻝﺨﻭﻑ ﻭﺍﻝﺠﻭﻉ ﻭﺍﻝﺸﺩﺓ ﻭﺠﺯﺍﺀ ﻋﻠﻰ ﺍﻝﻘﺘل ﻭﺍﻝﺸﻬﺎﺩﺓ ‪ . .‬ﺇﻥ ﺍﻝﻜﻔﺔ ﺘﺭﺠﺢ ﺒﻬﺫﺍ ﺍﻝﻌﻁﺎﺀ ﻓﻬﻭ ﺃﺜﻘل ﻓﻲ ﺍﻝﻤﻴﺯﺍﻥ‬
‫ﻤﻥ ﻜل ﻋﻁﺎﺀ ‪ .‬ﺃﺭﺠﺢ ﻤﻥ ﺍﻝﻨﺼﺭ ﻭﺃﺭﺠﺢ ﻤﻥ ﺍﻝﺘﻤﻜﻴﻥ ﻭﺃﺭﺠﺢ ﻤﻥ ﺸﻔﺎﺀ ﻏﻴﻅ ﺍﻝﺼﺩﻭﺭ ‪.‬‬
‫ﻫﺫﻩ ﻫﻲ ﺍﻝﺘﺭﺒﻴﺔ ﺍﻝﺘﻲ ﺃﺨﺫ ﺍﷲ ﺒﻬﺎ ﺍﻝﺼﻑ ﺍﻝﻤﺴﻠﻡ ﻝﻴﻌﺩﻩ ﺫﻝﻙ ﺍﻹﻋﺩﺍﺩ ﺍﻝﻌﺠﻴﺏ ‪ ،‬ﻭﻫﺫﺍ ﻫﻭ ﺍﻝﻤﻨﻬﺞ ﺍﻹﻝﻬﻲ ﻓﻲ ﺍﻝﺘﺭﺒﻴﺔ‬
‫ﻝﻤﻥ ﻴﺭﻴﺩ ﺍﺴﺘﺨﻼﺼﻬﻡ ﻝﻨﻔﺴﻪ ﻭﺩﻋﻭﺘﻪ ﻭﺩﻴﻨﻪ ﻤﻥ ﺒﻴﻥ ﺍﻝﺒﺸﺭ ﺃﺠﻤﻌﻴﻥ ‪ ) .‬ﻓﻲ ﻅﻼل ﺍﻝﻘﺭﺁﻥ (‬

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‫ﻅﻨﱡﻭﺍﹾ َﺃﱠﻨﻬ‪‬ـﻡ‪ ‬ﻗﹶـﺩ‪ ‬ﻜﹸـ ِﺫﺒ‪‬ﻭﺍﹾ‬
‫ل ‪‬ﻭ ﹶ‬
‫ﺴُ‬‫ﺱ ﺍﻝ ‪‬ﺭ ‪‬‬
‫ﺤﺘﱠﻰ ِﺇﺫﹶﺍ ﺍﺴ‪ ‬ﹶﺘﻴ‪َ ‬ﺄ ‪‬‬
‫ﻭﻫﻲ ﻤﻘﺩﻤﺔ ﺒﺸﺭﺍﻩ ﺠل ﻭﻋﻼ‪ } :‬‬
‫ﻥ { )‪ (١١٠‬ﺴـﻭﺭﺓ‬
‫ﻥ ﺍﻝﹾ ﹶﻘﻭ‪ِ ‬ﻡ ﺍﻝﹾ ‪‬ﻤﺠ‪ِ ‬ﺭﻤِﻴ ‪‬‬
‫ﻋِ‬‫ﺴﻨﹶﺎ ‪‬‬
‫ﻻ ‪‬ﻴ ‪‬ﺭ ‪‬ﺩ ‪‬ﺒﺄْ ‪‬‬
‫ﻲ ﻤ‪‬ﻥ ﱠﻨﺸﹶﺎﺀ ‪‬ﻭ ﹶ‬
‫ﺠ‪‬‬
‫ﺠ‪‬ﺎﺀ ‪‬ﻫﻡ‪ ‬ﹶﻨﺼ‪ ‬ﺭﻨﹶﺎ ﹶﻓﹸﻨ ‪‬‬
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‫‪.‬‬ ‫ﻴﻭﺴﻑ‬

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‫‪ -‬ﺇﻨﻬﺎ ﺼﻭﺭﺓ ﺭﻫﻴﺒﺔ ‪ ،‬ﺘﺭﺴﻡ ﻤﺒﻠﻎ ﺍﻝﺸﺩﺓ ﻭﺍﻝﻜﺭﺏ ﻭﺍﻝﻀﻴﻕ ﻓﻲ ﺤﻴﺎﺓ ﺍﻝﺭﺴل ‪ ،‬ﻭﻫﻡ ﻴﻭﺍﺠﻬﻭﻥ ﺍﻝﻜﻔﺭ ﻭﺍﻝﻌﻤﻰ‬
‫ﻭﺍﻹﺼﺭﺍﺭ ﻭﺍﻝﺠﺤﻭﺩ ‪ .‬ﻭﺘﻤﺭ ﺍﻷﻴﺎﻡ ﻭﻫﻡ ﻴﺩﻋﻭﻥ ﻓﻼ ﻴﺴﺘﺠﻴﺏ ﻝﻬﻡ ﺇﻻ ﻗﻠﻴل ‪ ،‬ﻭﺘﻜﺭ ﺍﻷﻋﻭﺍﻡ ﻭﺍﻝﺒﺎﻁل ﻓﻲ ﻗﻭﺘـﻪ ‪،‬‬
‫ﻭﻜﺜﺭﺓ ﺃﻫﻠﻪ ‪ ،‬ﻭﺍﻝﻤﺅﻤﻨﻭﻥ ﻓﻲ ﻋﺩﺘﻬﻡ ﺍﻝﻘﻠﻴﻠﺔ ﻭﻗﻭﺘﻬﻡ ﺍﻝﻀﺌﻴﻠﺔ‬
‫ﺇﻨﻬﺎ ﺴﺎﻋﺎﺕ ﺤﺭﺠﺔ ‪ ،‬ﻭﺍﻝﺒﺎﻁل ﻴﻨﺘﻔﺵ ﻭﻴﻁﻐﻰ ﻭﻴﺒﻁﺵ ﻭﻴﻐﺩﺭ ‪ .‬ﻭﺍﻝﺭﺴل ﻴﻨﺘﻅﺭﻭﻥ ﺍﻝﻭﻋﺩ ﻓﻼ ﻴﺘﺤﻘﻕ ﻝﻬﻡ ﻓﻲ ﻫﺫﻩ‬
‫ﺍﻷﺭﺽ ‪ .‬ﻓﺘﻬﺠﺱ ﻓﻲ ﺨﻭﺍﻁﺭﻫﻡ ﺍﻝﻬﻭﺍﺠﺱ ‪ . .‬ﺘﺭﺍﻫﻡ ﹸﻜﺫِﺒﻭﺍ؟ ﺘﺭﻯ ﻨﻔﻭﺴﻬﻡ ﻜﺫﺒﺘﻬﻡ ﻓﻲ ﺭﺠﺎﺀ ﺍﻝﻨﺼﺭ ﻓﻲ ﻫـﺫﻩ‬
‫ﺍﻝﺤﻴﺎﺓ ﺍﻝﺩﻨﻴﺎ؟‬
‫ﻭﻤﺎ ﻴﻘﻑ ﺍﻝﺭﺴﻭل ﻫﺫﺍ ﺍﻝﻤﻭﻗﻑ ﺇﻻ ﻭﻗﺩ ﺒﻠﻎ ﺍﻝﻜﺭﺏ ﻭﺍﻝﺤﺭﺝ ﻭﺍﻝﻀﻴﻕ ﻓﻭﻕ ﻤﺎ ﻴﻁﻴﻘﻪ ﺒﺸﺭ ‪ .‬ﻭﻤﺎ ﻗﺭﺃﺕ ﻫﺫﻩ ﺍﻵﻴﺔ‬
‫ﻭﺍﻵﻴﺔ ﺍﻷﺨﺭﻯ ‪ } :‬ﺃﻡ ﺤﺴﺒﺘﻡ ﺃﻥ ﺘﺩﺨﻠﻭﺍ ﺍﻝﺠﻨﺔ ﻭﻝﻤﺎ ﻴﺄﺘﻜﻡ ﻤﺜل ﺍﻝﺫﻴﻥ ﺨﻠﻭﺍ ﻤﻥ ﻗﺒﻠﻜﻡ ﻤﺴﺘﻬﻡ ﺍﻝﺒﺄﺴـﺎﺀ ﻭﺍﻝـﻀﺭﺍﺀ‬
‫ﻭﺯﻝﺯﻝﻭﺍ ﺤﺘﻰ ﻴﻘﻭل ﺍﻝﺭﺴﻭل ﻭﺍﻝﺫﻴﻥ ﺁﻤﻨﻭﺍ ﻤﻌﻪ ‪ :‬ﻤﺘﻰ ﻨﺼﺭ ﺍﷲ ‪ . . .‬؟ { ﻤﺎ ﻗﺭﺃﺕ ﻫـﺫﻩ ﺍﻵﻴـﺔ ﺃﻭ ﺘﻠـﻙ ﺇﻻ‬
‫ﻭﺸﻌﺭﺕ ﺒﻘﺸﻌﺭﻴﺭﺓ ﻤﻥ ﺘﺼﻭﺭ ﺍﻝﻬﻭل ﺍﻝﺫﻱ ﻴﺒﻠﻎ ﺒﺎﻝﺭﺴﻭل ﻫﺫﺍ ﺍﻝﻤﺒﻠﻎ ‪ ،‬ﻭﻤﻥ ﺘﺼﻭﺭ ﺍﻝﻬﻭل ﺍﻝﻜـﺎﻤﻥ ﻓـﻲ ﻫـﺫﻩ‬
‫ﺍﻝﻬﻭﺍﺠﺱ ‪ ،‬ﻭﺍﻝﻜﺭﺏ ﺍﻝﻤﺯﻝﺯل ﺍﻝﺫﻱ ﻴﺭﺝ ﻨﻔﺱ ﺍﻝﺭﺴﻭل ﻫﺫﻩ ﺍﻝﺭﺠﺔ ‪ ،‬ﻭﺤﺎﻝﺘﻪ ﺍﻝﻨﻔﺴﻴﺔ ﻓﻲ ﻤﺜل ﻫﺫﻩ ﺍﻝﻠﺤﻅﺎﺕ ‪ ،‬ﻭﻤﺎ‬
‫ﻴﺤﺱ ﺒﻪ ﻤﻥ ﺃﻝﻡ ﻻ ﻴﻁﺎﻕ ‪.‬‬
‫ﻓﻲ ﻫﺫﻩ ﺍﻝﻠﺤﻅﺔ ﺍﻝﺘﻲ ﻴﺴﺘﺤﻜﻡ ﻓﻴﻬﺎ ﺍﻝﻜﺭﺏ ‪ ،‬ﻭﻴﺄﺨﺫ ﻓﻴﻬﺎ ﺍﻝﻀﻴﻕ ﺒﻤﺨﺎﻨﻕ ﺍﻝﺭﺴل ‪ ،‬ﻭﻻ ﺘﺒﻘـﻰ ﺫﺭﺓ ﻤـﻥ ﺍﻝﻁﺎﻗـﺔ‬
‫ﻼ‪:‬‬
‫ﻼ ﺤﺎﺴﻤﹰﺎ ﻓﺎﺼ ﹰ‬
‫ﺍﻝﻤﺩﺨﺭﺓ ‪ . .‬ﻓﻲ ﻫﺫﻩ ﺍﻝﻠﺤﻅﺔ ﻴﺠﻲﺀ ﺍﻝﻨﺼﺭ ﻜﺎﻤ ﹰ‬
‫} ﺠﺎﺀﻫﻡ ﻨﺼﺭﻨﺎ ‪ ،‬ﻓﻨﺠﻲ ﻤﻥ ﻨﺸﺎﺀ ‪ ،‬ﻭﻻ ﻴﺭ ‪‬ﺩ ﺒﺄﺴﻨﺎ ﻋﻥ ﺍﻝﻘﻭﻡ ﺍﻝﻤﺠﺭﻤﻴﻥ { ‪. .‬‬
‫ﺘﻠﻙ ﺴﻨﺔ ﺍﷲ ﻓﻲ ﺍﻝﺩﻋﻭﺍﺕ ‪ .‬ﻻ ﺒﺩ ﻤﻥ ﺍﻝﺸﺩﺍﺌﺩ ‪ ،‬ﻭﻻ ﺒﺩ ﻤﻥ ﺍﻝﻜﺭﻭﺏ ‪ ،‬ﺤﺘﻰ ﻻ ﺘﺒﻘﻰ ﺒﻘﻴﺔ ﻤﻥ ﺠﻬﺩ ﻭﻻ ﺒﻘﻴﺔ ﻤـﻥ‬
‫ﻁﺎﻗﺔ ‪ .‬ﺜﻡ ﻴﺠﻲﺀ ﺍﻝﻨﺼﺭ ﺒﻌﺩ ﺍﻝﻴﺄﺱ ﻤﻥ ﻜل ﺃﺴﺒﺎﺒﻪ ﺍﻝﻅﺎﻫﺭﺓ ﺍﻝﺘﻲ ﻴﺘﻌﻠﻕ ﺒﻬﺎ ﺍﻝﻨﺎﺱ ‪ .‬ﻴﺠﻲﺀ ﺍﻝﻨﺼﺭ ﻤﻥ ﻋﻨﺩ ﺍﷲ ‪،‬‬
‫ﻓﻴﻨﺠﻭ ﺍﻝﺫﻴﻥ ﻴﺴﺘﺤﻘﻭﻥ ﺍﻝﻨﺠﺎﺓ ‪ ،‬ﻴﻨﺠﻭﻥ ﻤﻥ ﺍﻝﻬﻼﻙ ﺍﻝﺫﻱ ﻴﺄﺨﺫ ﺍﻝﻤﻜﺫﺒﻴﻥ ‪ ،‬ﻭﻴﻨﺠﻭﻥ ﻤﻥ ﺍﻝﺒﻁﺵ ﻭﺍﻝﻌـﺴﻑ ﺍﻝـﺫﻱ‬
‫ﻴﺴﻠﻁﻪ ﻋﻠﻴﻬﻡ ﺍﻝﻤﺘﺠﺒﺭﻭﻥ ‪ .‬ﻭﻴﺤل ﺒﺄﺱ ﺍﷲ ﺒﺎﻝﻤﺠﺭﻤﻴﻥ ‪ ،‬ﻤﺩﻤﺭﹰﺍ ﻤﺎﺤﻘﹰﺎ ﻻ ﻴﻘﻔﻭﻥ ﻝﻪ ‪ ،‬ﻭﻻ ﻴﺼﺩﻩ ﻋﻨﻬﻡ ﻭﻝـﻲ ﻭﻻ‬
‫ﻨﺼﻴﺭ ‪.‬‬
‫ﻲ ﺒﺩﻋﻭﺓ‬
‫ﻻ ‪ .‬ﻓﻠﻭ ﻜﺎﻥ ﺍﻝﻨﺼﺭ ﺭﺨﻴﺼﹰﺎ ﻝﻘﺎﻡ ﻓﻲ ﻜل ﻴﻭﻡ ﺩﻋ ‪‬‬
‫ﺫﻝﻙ ﻜﻲ ﻻ ﻴﻜﻭﻥ ﺍﻝﻨﺼﺭ ﺭﺨﻴﺼﹰﺎ ﻓﺘﻜﻭﻥ ﺍﻝﺩﻋﻭﺍﺕ ﻫﺯ ﹰ‬
‫ﻻ ﺘﻜﻠﻔﻪ ﺸﻴﺌﹰﺎ ‪ .‬ﺃﻭ ﺘﻜﻠﻔﻪ ﺍﻝﻘﻠﻴل ‪ .‬ﻭﺩﻋﻭﺍﺕ ﺍﻝﺤﻕ ﻻ ﻴﺠﻭﺯ ﺃﻥ ﺘﻜﻭﻥ ﻋﺒﺜﹰﺎ ﻭﻻ ﻝﻌﺒﹰﺎ ‪ .‬ﻓﺈﻨﻤﺎ ﻫـﻲ ﻗﻭﺍﻋـﺩ ﻝﻠﺤﻴـﺎﺓ‬
‫ﺍﻝﺒﺸﺭﻴﺔ ﻭﻤﻨﺎﻫﺞ ‪ ،‬ﻴﻨﺒﻐﻲ ﺼﻴﺎﻨﺘﻬﺎ ﻭﺤﺭﺍﺴﺘﻬﺎ ﻤﻥ ﺍﻷﺩﻋﻴﺎﺀ ‪.‬ﻭﺍﻷﺩﻋﻴﺎﺀ ﻻ ﻴﺤﺘﻤﻠﻭﻥ ﺘﻜـﺎﻝﻴﻑ ﺍﻝـﺩﻋﻭﺓ ‪ ،‬ﻝـﺫﻝﻙ‬
‫ﻴﺸﻔﻘﻭﻥ ﺃﻥ ﻴﺩ‪‬ﻋﻭﻫﺎ ‪ ،‬ﻓﺈﺫﺍ ﺍﺩ‪‬ﻋﻭﻫﺎ ﻋﺠﺯﻭﺍ ﻋﻥ ﺤﻤﻠﻬﺎ ﻭﻁﺭﺤﻭﻫﺎ ‪ ،‬ﻭﺘﺒﻴﻥ ﺍﻝﺤﻕ ﻤﻥ ﺍﻝﺒﺎﻁل ﻋﻠﻰ ﻤﺤﻙ ﺍﻝـﺸﺩﺍﺌﺩ‬
‫ﺍﻝﺘﻲ ﻻ ﻴﺼﻤﺩ ﻝﻬﺎ ﺇﻻ ﺍﻝﻭﺍﺜﻘﻭﻥ ﺍﻝﺼﺎﺩﻗﻭﻥ؛ ﺍﻝﺫﻴﻥ ﻻ ﻴﺘﺨﻠﻭﻥ ﻋﻥ ﺩﻋﻭﺓ ﺍﷲ ‪ ،‬ﻭﻝﻭ ﻅﻨﻭﺍ ﺃﻥ ﺍﻝﻨﺼﺭ ﻻ ﻴﺠﻴﺌﻬﻡ ﻓﻲ‬
‫ﻫﺫﻩ ﺍﻝﺤﻴﺎﺓ!‬
‫ﺇﻥ ﺍﻝﺩﻋﻭﺓ ﺇﻝﻰ ﺍﷲ ﻝﻴﺴﺕ ﺘﺠﺎﺭﺓ ﻗﺼﻴﺭﺓ ﺍﻷﺠل؛ ﺇﻤﺎ ﺃﻥ ﺘﺭﺒﺢ ﺭﺒﺤﹰﺎ ﻤﻌﻴﻨﹰﺎ ﻤﺤﺩﺩﹰﺍ ﻓﻲ ﻫـﺫﻩ ﺍﻷﺭﺽ ‪ ،‬ﻭﺇﻤـﺎ ﺃﻥ‬
‫ﻴﺘﺨﻠﻰ ﻋﻨﻬﺎ ﺃﺼﺤﺎﺒﻬﺎ ﺇﻝﻰ ﺘﺠﺎﺭﺓ ﺃﺨﺭﻯ ﺃﻗﺭﺏ ﺭﺒﺤﹰﺎ ﻭﺃﻴﺴﺭ ﺤﺼﻴﻠﺔ! ﻭﺍﻝﺫﻱ ﻴـﻨﻬﺽ ﺒﺎﻝـﺩﻋﻭﺓ ﺇﻝـﻰ ﺍﷲ ﻓـﻲ‬
‫ﺍﻝﻤﺠﺘﻤﻌﺎﺕ ﺍﻝﺠﺎﻫﻠﻴﺔ ﻭﺍﻝﻤﺠﺘﻤﻌﺎﺕ ﺍﻝﺠﺎﻫﻠﻴﺔ ﻫﻲ ﺍﻝﺘﻲ ﺘﺩﻴﻥ ﻝﻐﻴﺭ ﺍﷲ ﺒﺎﻝﻁﺎﻋﺔ ﻭﺍﻻﺘﺒﺎﻉ ﻓﻲ ﺃﻱ ﺯﻤـﺎﻥ ﺃﻭ ﻤﻜـﺎﻥ‬
‫ﻴﺠﺏ ﺃﻥ ﻴﻭﻁﻥ ﻨﻔﺴﻪ ﻋﻠﻰ ﺃﻨﻪ ﻻ ﻴﻘﻭﻡ ﺒﺭﺤﻠﺔ ﻤﺭﻴﺤﺔ ‪ ،‬ﻭﻻ ﻴﻘﻭﻡ ﺒﺘﺠﺎﺭﺓ ﻤﺎﺩﻴﺔ ﻗﺭﻴﺒﺔ ﺍﻷﺠل! ﺇﻨﻤﺎ ﻴﻨﺒﻐﻲ ﻝـﻪ ﺃﻥ‬

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‫ﺨﺎﻤﺴ ﹰﺎ‪ :‬ﺇﻝﻰ ﺍﻝﻔﺼﺎﺌل ﺍﻝﻤﺠﺎﻫﺩﺓ ﻋﻠﻰ ﺃﺭﺽ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﻝﻴﺱ ﻝﻜﻡ ﻋﺫﺭ ﻓﻲ ﺍﻝﺘﺄﺨﺭ ﻋﻥ‬
‫ﺍﻻﺠﺘﻤﺎﻉ ﻭﺍﻻﺌﺘﻼﻑ ﺒﻌﺩ ﺍﻵﻥ‪ ،‬ﻭﻗﺩ ﺒﻁﻠﺕ ﺍﻝﺤﺠﺞ ﻭﺍﻷﻋﺫﺍﺭ ﻭﺴﻁﻌﺕ ﺍﻝﺸﻤﺱ ﻓـﻲ‬
‫ﻭﺴﻁ ﺍﻝﻨﻬﺎﺭ‪.‬‬
‫ﻥ‬
‫ﻥ ِﺇﻝﱠﺎ ‪‬ﻭَﺃﻨﹾﹸﺘﻡ‪ ‬ﻤ‪‬ـﺴ‪ِ‬ﻠﻤ‪‬ﻭ ‪‬‬
‫ﻕ ﹸﺘﻘﹶﺎ ِﺘ ِﻪ ‪‬ﻭﻝﹶﺎ ﹶﺘﻤ‪‬ﻭﹸﺘ ‪‬‬
‫ﺤﱠ‬
‫ﻥ َﺁ ‪‬ﻤﻨﹸﻭﺍ ﺍﱠﺘﻘﹸﻭﺍ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻗﺎل ﺘﻌﺎﻝﻰ ‪ } :‬ﻴ‪‬ﺎ َﺃ ‪‬ﻴﻬ‪‬ﺎ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻋﻠﹶـﻴ‪ ‬ﹸﻜﻡ‪ِ ‬ﺇﺫﹾ ﹸﻜﻨﹾـﹸﺘﻡ‪‬‬
‫ﺠﻤِﻴﻌ‪‬ﺎ ‪‬ﻭﻝﹶﺎ ﹶﺘ ﹶﻔ ‪‬ﺭﻗﹸﻭﺍ ﻭ‪‬ﺍﺫﹾ ﹸﻜﺭ‪‬ﻭﺍ ِﻨﻌ‪ ‬ﻤ ﹶﺔ ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﺤﺒ‪ِ ‬‬
‫ﺼﻤ‪‬ﻭﺍ ِﺒ ‪‬‬
‫)‪ (١٠٢‬ﻭ‪‬ﺍﻋ‪ ‬ﹶﺘ ِ‬
‫ﻥ ﺍﻝﻨﱠـﺎ ِﺭ‬
‫ﺤﻔﹾ ‪‬ﺭ ٍﺓ ﻤِـ ‪‬‬
‫ﺸﻔﹶﺎ ‪‬‬
‫ﻋﻠﹶﻰ ﹶ‬
‫ﻥ ﹸﻗﻠﹸﻭ ِﺒ ﹸﻜﻡ‪ ‬ﹶﻓ َﺄﺼ‪ ‬ﺒﺤ‪‬ﹸﺘﻡ‪ِ ‬ﺒ ِﻨﻌ‪ ‬ﻤ ِﺘ ِﻪ ِﺇﺨﹾﻭ‪‬ﺍﻨﹰﺎ ‪‬ﻭ ﹸﻜﻨﹾﹸﺘﻡ‪ ‬‬
‫ﻑ ‪‬ﺒﻴ‪ ‬‬
‫َﺃﻋ‪‬ﺩ‪‬ﺍ ‪‬ﺀ ﹶﻓ َﺄﱠﻝ ﹶ‬
‫ﻥ‬
‫ﻥ )‪ (١٠٣‬ﻭﻝﹾ ﹶﺘ ﹸﻜﻥ‪ِ ‬ﻤﻨﹾ ﹸﻜﻡ‪ُ ‬ﺃ ‪‬ﻤﺔﹲ ‪‬ﻴﺩ‪‬ﻋ‪‬ﻭ ‪‬‬
‫ﻥ ﺍﻝﻠﱠ ‪‬ﻪ ﹶﻝ ﹸﻜﻡ‪َ ‬ﺁﻴ‪‬ﺎ ِﺘ ِﻪ ﹶﻝ ‪‬ﻌﱠﻠ ﹸﻜﻡ‪ ‬ﹶﺘﻬ‪ ‬ﹶﺘﺩ‪‬ﻭ ‪‬‬
‫ﻙ ‪‬ﻴ ‪‬ﺒ‪‬ﻴ ‪‬‬
‫ﹶﻓ َﺄﻨﹾ ﹶﻘ ﹶﺫ ﹸﻜﻡ‪ِ ‬ﻤﻨﹾﻬ‪‬ﺎ ﹶﻜ ﹶﺫِﻝ ‪‬‬
‫ﻥ )‪(١٠٤‬‬
‫ﻙ ‪‬ﻫ ‪‬ﻡ ﺍﻝﹾ ‪‬ﻤﻔﹾِﻠﺤ‪‬ـﻭ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻤﻨﹾ ﹶﻜ ِﺭ ‪‬ﻭﺃُﻭﹶﻝ ِﺌ ‪‬‬
‫ﻋِ‬‫ﻥ ‪‬‬
‫ﻑ ‪‬ﻭ ‪‬ﻴﻨﹾ ‪‬ﻬﻭ‪ ‬‬
‫ﻥ ﺒِﺎﻝﹾ ‪‬ﻤﻌ‪‬ﺭ‪‬ﻭ ِ‬
‫ﺨﻴ‪ِ ‬ﺭ ﻭ‪ ‬ﻴﺄْ ‪‬ﻤﺭ‪‬ﻭ ‪‬‬
‫ِﺇﻝﹶﻰ ﺍﻝﹾ ﹶ‬
‫ﻙ ﹶﻝﻬ‪‬ـﻡ‪ ‬ﻋ‪‬ـﺫﹶﺍﺏ‪‬‬
‫ﺕ ‪‬ﻭُﺃﻭﹶﻝ ِﺌ ‪‬‬
‫ﻥ ﹶﺘ ﹶﻔ ‪‬ﺭﻗﹸﻭﺍ ﻭ‪‬ﺍﺨﹾ ﹶﺘﹶﻠﻔﹸﻭﺍ ِﻤﻥ‪ ‬ﺒﻌ‪ِ ‬ﺩ ﻤ‪‬ﺎ ﺠ‪‬ﺎ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ ﺍﻝﹾ ‪‬ﺒ‪‬ﻴﻨﹶﺎ ﹸ‬
‫‪‬ﻭﻝﹶﺎ ﹶﺘﻜﹸﻭﻨﹸﻭﺍ ﻜﹶﺎﱠﻝﺫِﻴ ‪‬‬
‫ﻥ ﺍﺴ‪ ‬ﻭ ‪‬ﺩﺕﹾ ‪‬ﻭﺠ‪‬ﻭ ‪‬ﻫ ‪‬ﻬﻡ‪َ ‬ﺃ ﹶﻜﻔﹶـﺭ‪‬ﹸﺘﻡ‪‬‬
‫ﺽ ‪‬ﻭﺠ‪‬ﻭﻩ‪ ‬ﻭ ﹶﺘﺴ‪ ‬ﻭ ‪‬ﺩ ‪‬ﻭﺠ‪‬ﻭﻩ‪ ‬ﹶﻓ َﺄﻤ‪‬ﺎ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻋﻅِﻴﻡ‪ (١٠٥) ‬ﻴﻭ‪ ‬ﻡ ﹶﺘﺒ‪ ‬ﻴ ‪‬‬
‫‪‬‬
‫ﻀﺕﹾ ‪‬ﻭﺠ‪‬ـﻭ ‪‬ﻫ ‪‬ﻬﻡ‪‬‬
‫ﻥ ﺍﺒ‪ ‬ﻴ ‪‬‬
‫ﻥ )‪ (١٠٦‬ﻭَﺃﻤ‪‬ﺎ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺏ ِﺒﻤ‪‬ﺎ ﹸﻜﻨﹾﹸﺘﻡ‪ ‬ﹶﺘﻜﹾ ﹸﻔﺭ‪‬ﻭ ‪‬‬
‫‪‬ﺒﻌ‪ ‬ﺩ ﺇِﻴﻤ‪‬ﺎ ِﻨ ﹸﻜﻡ‪ ‬ﹶﻓﺫﹸﻭﻗﹸﻭﺍ ﺍﻝﹾ ‪‬ﻌﺫﹶﺍ ‪‬‬
‫ﻥ )‪] (١٠٧‬ﺁل ﻋﻤﺭﺍﻥ‪{ [١٠٨-١٠٢/‬‬
‫ﹶﻓ ِﻔﻲ ‪‬ﺭﺤ‪ ‬ﻤ ِﺔ ﺍﻝﱠﻠ ِﻪ ‪‬ﻫﻡ‪ ‬ﻓِﻴﻬ‪‬ﺎ ﺨﹶﺎِﻝﺩ‪‬ﻭ ‪‬‬
‫ﺭﻭﺕ ﻜﺘﺏ ﺍﻝﺘﺎﺭﻴﺦ ﻤﻥ ﻗﺼﺹ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻷﻨﺩﻝﺱ ﺃﻨﻪ ﻋﻠﻰ ﺭﺃﺱ ﺃﺭﺒﻌﻤﺎﺌﺔ ﺴﻨﺔ‬
‫ﻤﻥ ﻓﺘﺢ ﺍﻷﻨﺩﻝﺱ ﻭﻋﻤﺎﺭﺘﻬﺎ ﺍﻝﺯﺍﻫﺭﺓ ﺒﺤﻀﺎﺭﺓ ﺍﻹﺴـﻼﻡ ﺍﺠﺘﻤـﻊ ﺍﻝﻨـﺼﺎﺭﻯ ﻋﻠـﻰ‬
‫ﺍﻝﻤﺴﻠﻤﻴﻥ ﻭﻭﺤﺩﻭﺍ ﻗﻭﺍﻫﻡ ﻭﺃﺠﻠﻭﻫﻡ ﻋﻥ ﻜﺜﻴﺭ ﻤﻥ ﺒﻼﺩ ﺍﻷﻨﺩﻝﺱ‪ ،‬ﻭﺤﺎﺼـﺭﻭﺍ ﺃﺒـﺭﺯ‬
‫ﺤﻭﺍﻀﺭﻫﺎ ﺇﻤﺎﺭﺓ ﻗﺭﻁﺒﺔ‪ ،‬ﻭﺘﺠﻬﺯﻭﺍ ﻝﻠﻤﻌﺭﻜﺔ ﺍﻝﻔﺎﺼﻠﺔ ﺍﻝﺘﻲ ﺴﺘﻘﺭﺭ ﺇﻤﺎ ﺍﻹﺴﻼﻡ ﻓـﻲ‬
‫ﺍﻷﻨﺩﻝﺱ ﻭﺇﻤﺎ ﻴﻌﻠﻭ ﺍﻝﺼﻠﻴﺏ‪.‬‬
‫ﻭﻜﺎﻥ ﺃﻤﻴﺭ ﻗﺭﻁﺒﺔ ﺍﺒﻥ ﻋﺒﺎﺩ ﻓﺎﺭﺱ ﻭﺸﺎﻋﺭ ﻭﺃﺩﻴﺏ ﻤﺸﻬﻭﺭ ﻭﻤﻥ ﻋﻘﻼﺀ ﻤﻥ ﻤﻠـﻙ‬
‫ﺍﻷﻨﺩﻝﺱ‪ . .‬ﻓﺠﻤﻊ ﺃﻫل ﺍﻝﺸﻭﺭﻯ ﻋﻨﺩﻩ ﻴﺴﺘﺸﻴﺭﻫﻡ ﺒﺎﻻﺴﺘﻨﺼﺎﺭ ﺒﺩﻭﻝﺔ ﺍﻝﻤﺭﺍﺒﻁﻴﻥ ﻓـﻲ‬

‫ﻴﺴﺘﻴﻘﻥ ﺃﻨﻪ ﻴﻭﺍﺠﻪ ﻁﻭﺍﻏﻴﺕ ﻴﻤﻠﻜﻭﻥ ﺍﻝﻘﻭﺓ ﻭﺍﻝﻤﺎل ﻭﻴﻤﻠﻜﻭﻥ ﺍﺴﺘﺨﻔﺎﻑ ﺍﻝﺠﻤﺎﻫﻴﺭ ﺤﺘـﻰ ﺘـﺭﻯ ﺍﻷﺴـﻭﺩ ﺃﺒـﻴﺽ‬
‫ﻭﺍﻷﺒﻴﺽ ﺃﺴﻭﺩ! ﻭﻴﻤﻠﻜﻭﻥ ﺘﺄﻝﻴﺏ ﻫﺫﻩ ﺍﻝﺠﻤﺎﻫﻴﺭ ﺫﺍﺘﻬﺎ ﻋﻠﻰ ﺃﺼﺤﺎﺏ ﺍﻝﺩﻋﻭﺓ ﺇﻝﻰ ﺍﷲ ‪ ،‬ﺒﺎﺴﺘﺜﺎﺭﺓ ﺸﻬﻭﺍﺘﻬﺎ ﻭﺘﻬﺩﻴﺩﻫﺎ‬
‫ﺒﺄﻥ ﺃﺼﺤﺎﺏ ﺍﻝﺩﻋﻭﺓ ﺇﻝﻰ ﺍﷲ ﻴﺭﻴﺩﻭﻥ ﺤﺭﻤﺎﻨﻬﺎ ﻤﻥ ﻫﺫﻩ ﺍﻝﺸﻬﻭﺍﺕ! ‪ . .‬ﻭﻴﺠﺏ ﺃﻥ ﻴﺴﺘﻴﻘﻨﻭﺍ ﺃﻥ ﺍﻝـﺩﻋﻭﺓ ﺇﻝـﻰ ﺍﷲ‬
‫ﻜﺜﻴﺭﺓ ﺍﻝﺘﻜﺎﻝﻴﻑ ‪ ،‬ﻭﺃﻥ ﺍﻻﻨﻀﻤﺎﻡ ﺇﻝﻴﻬﺎ ﻓﻲ ﻭﺠﻪ ﺍﻝﻤﻘﺎﻭﻤﺔ ﺍﻝﺠﺎﻫﻠﻴﺔ ﻜﺜﻴﺭﺓ ﺍﻝﺘﻜﺎﻝﻴﻑ ﺃﻴﻀﹰﺎ ‪ .‬ﻭﺃﻨﻪ ﻤﻥ ﺜﻡ ﻻ ﺘﻨـﻀﻡ‬
‫ﺇﻝﻴﻬﺎ ﻓﻲ ﺃﻭل ﺍﻷﻤﺭ ﺍﻝﺠﻤﺎﻫﻴﺭ ﺍﻝﻤﺴﺘﻀﻌﻔﺔ ‪ ،‬ﺇﻨﻤﺎ ﺘﻨﻀﻡ ﺇﻝﻴﻬﺎ ﺍﻝﺼﻔﻭﺓ ﺍﻝﻤﺨﺘﺎﺭﺓ ﻓﻲ ﺍﻝﺠﻴل ﻜﻠﻪ ‪ ،‬ﺍﻝﺘﻲ ﺘﺅﺜﺭ ﺤﻘﻴﻘﺔ‬
‫ﻼ‬
‫ﻫﺫﺍ ﺍﻝﺩﻴﻥ ﻋﻠﻰ ﺍﻝﺭﺍﺤﺔ ﻭﺍﻝﺴﻼﻤﺔ ‪ ،‬ﻭﻋﻠﻰ ﻜل ﻤﺘﺎﻉ ﻫﺫﻩ ﺍﻝﺤﻴﺎﺓ ﺍﻝﺩﻨﻴﺎ ‪ .‬ﻭﺃﻥ ﻋﺩﺩ ﻫﺫﻩ ﺍﻝﺼﻔﻭﺓ ﻴﻜﻭﻥ ﺩﺍﺌﻤﹰﺎ ﻗﻠـﻴ ﹰ‬
‫ﺠﺩﹰﺍ ‪ .‬ﻭﻝﻜﻥ ﺍﷲ ﻴﻔﺘﺢ ﺒﻴﻨﻬﻡ ﻭﺒﻴﻥ ﻗﻭﻤﻬﻡ ﺒﺎﻝﺤﻕ ‪ ،‬ﺒﻌﺩ ﺠﻬﺎﺩ ﻴﻁﻭل ﺃﻭ ﻴﻘﺼﺭ ‪ .‬ﻭﻋﻨﺩﺌﺫ ﻓﻘﻁ ﺘﺩﺨل ﺍﻝﺠﻤﺎﻫﻴﺭ ﻓـﻲ‬
‫ﺩﻴﻥ ﺍﷲ ﺃﻓﻭﺍﺠﹰﺎ ‪.‬ﻓﻲ ﻅﻼل ﺍﻝﻘﺭﺁﻥ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪(٣٤٨‬‬

‫‪١٨٥‬‬
‫ﺍﻝﻤﻐﺭﺏ ﻭﺸﻤﺎل ﺃﻓﺭﻴﻘﻴﺎ‪ ،‬ﻭﻜﺎﻥ ﺃﻤﻴﺭ ﺍﻝﻤﺅﻤﻨﻴﻥ ﻓﻴﻬﺎ ﺍﻝﻤﻠﻙ ﺍﻝﺼﺎﻝﺢ ﺍﻝﻤﺠﺎﻫﺩ ﻴﻭﺴﻑ ﺒﻥ‬
‫ﺘﺎﺸﻔﻴﻥ‪ ،‬ﻓﺄﺸﺎﺭ ﻋﻠﻰ ﺍﺒﻥ ﻋﺒﺎﺩ ﻏﺎﻝﺏ ﺤﺎﺸﻴﺘﻪ ﺒﺄﻥ ﻻ ﻴﺩﻋﻭﻫﻡ‪ ،‬ﻷﻨﻬﻡ ﺃﻱ ﺍﻝﻤـﺭﺍﺒﻁﻴﻥ‬
‫ﺴﻴﺄﺘﻭﻥ ﻤﻥ ﺒﻼﺩ ﻓﻘﻴﺭﺓ ﺼﺤﺭﺍﻭﻴﺔ ﻓﺈﺫﺍ ﺸﺎﻫﺩﻭﺍ ﺍﻷﻨﺩﻝﺱ ﻭﻤﺎ ﻓﻴﻬﺎ ﻤﻥ ﺍﻝﻨﻌﻴﻡ‪ ،‬ﺩﻓﻌـﻭﺍ‬
‫ﺍﻝﻨﺼﺎﺭﻯ ﺜﻡ ﺍﺴﺘﻠﺒﻭﺍ ﻤﻠﻙ ﺒﻨﻲ ﻋﺒﺎﺩ ﻭﺴﻴﻁﺭﻭﺍ ﻋﻠﻰ ﺍﻷﻨﺩﻝﺱ ﻭﻀـﻤﻭﻫﺎ ﻝﻤﻤﻠﻜـﺘﻬﻡ‪،‬‬
‫ﻭﺃﻨﻪ ﺃﻭﻝﻰ ﻝﻪ ﻴﺼﺎﻝﺢ ﺍﻝﻨﺼﺎﺭﻯ ﻭﻴﺭﻀﻴﻬﻡ ﻤﻥ ﺃﻥ ﻴﻌﺭﺽ ﻤﻠﻜﻪ ﻝﻠﺯﻭﺍل ﻋﻠـﻰ ﻴـﺩ‬
‫ﺍﻝﻤﺭﺍﺒﻁﻴﻥ ﻭﺇﻥ ﻜﺎﻨﻭﺍ ﻤﺴﻠﻤﻴﻥ‪ . .‬ﻓﺴﻤﻊ ﻤﻥ ﺍﻝﺤﺎﻀﺭﻴﻥ ﺜﻡ ﻗﺎل ﻝﻬـﻡ ﺃﺘﻔﻜـﺭ ﺍﻝﻠﻴﻠـﺔ‬
‫ﻭﺃﺭﻯ ﺃﻤﺭﻱ‪ . .‬ﺜﻡ ﺠﻤﻌﻬﻡ ﻓﻲ ﺍﻝﻴﻭﻡ ﺍﻝﺘﺎﻝﻲ ﻓﻘﺎﻝﻭﺍ ﻝﻪ ﻤﺎ ﺭﺃﻴﺕ ﺃﻴﻬـﺎ ﺍﻷﻤﻴـﺭ‪ ،‬ﻗـﺎل‬
‫ﺘﻔﻜﺭﺕ ﻓﻲ ﺃﻤﺭﻨﺎ ﻭﺭﺃﻴﺕ ﺃﻨﻪ " ﺭﻋﻲ ﺍﻹﺒل ﻭﻻ ﺭﻋﻲ ﺍﻝﺨﻨـﺎﺯﻴﺭ " ﻭﺫﻫﺒﺕ ﻤﻥ ﺒﻌـﺩﻩ‬
‫ﻫﺫﻩ ﺍﻝﻜﻠﻤﺔ ﻤﺜﻼﹰ‪ ،‬ﻗﺎل ﺭﻋﻲ ﺍﻹﺒل ﻭﻻ ﺭﻋﻲ ﺍﻝﺨﻨﺎﺯﻴﺭ‪ ،‬ﺃﻱ ﻝﺌﻥ ﻴﺄﺨﺫﻨﻲ ﺍﻝﻤﺭﺍﺒﻁـﻭﻥ‬
‫ﻋﺒﺩﹰﺍ ﺇﻥ ﺴﻠﺒﻭﺍ ﻤﻠﻜﻲ ﻓﺄﻗﺼﻰ ﻤﺎ ﻴﺼﻴﺒﻨﻲ ﺃﻥ ﺃﺭﻋﻰ ﺍﻹﺒل ﻋﺒﺩﹰﺍ ﻋﻨﺩ ﺍﻝﻤـﺴﻠﻤﻴﻥ‪ ،‬ﻭﻻ‬
‫ﻴﺄﺨﺫﻨﻲ ﺍﻝﻨﺼﺎﺭﻯ ﺇﻥ ﺴﻠﺒﻭﺍ ﻤﻠﻜﻲ ﻓﺄﻜﻭﻥ ﻋﺒﺩﹰﺍ ﻋﻨـﺩﻫﻡ ﺃﺭﻋـﻰ ﺍﻝﺨﻨـﺎﺯﻴﺭ ﻷﻫـل‬
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‫ﺍﻝﺼﻠﻴﺏ‪ . .‬ﻓﺎﻝﻌﻘل ﻭﺍﻝﺩﻴﻥ ﻓﻌﻼ ﺃﻥ ﻴﻜﻭﻥ ﺭﻋﻲ ﺍﻹﺒل ﺃﻭﻝﻰ ﻤﻥ ﺭﻋﻲ ﺍﻝﺨﻨﺎﺯﻴﺭ‪.‬‬

‫‪١٥٦‬‬
‫ﻷﻨﹾ ‪‬ﺩﻝﹸﺱ ﺃﻀﺭﺍﺭ ﺠﺴﻴﻤﺔ ﺒﺴﺒﺏ ﺨﻨﻭﻉ ﻤﻠﻭﻙ ﺍﻝﻁﻭﺍﺌﻑ ﻝﻠﻨـﺼﺎﺭﻯ ﻭﻀـﻌﻔﻬﻡ ﻓـﻰ‬
‫‪ -‬ﺃﺼﺎﺏ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻓﻰ ﺍ َ‬
‫ﻷﻨﹾ ‪‬ﺩﻝﹸﺱ ﻴﻘﺘﻠـﻭﻥ‬
‫ﻷﻨﹾ ‪‬ﺩﻝﹸﺱ ﻷﻁﻤﺎﻉ ﺍﻝﻨﺼﺎﺭﻯ ﺍﻝﺤﺎﻗﺩﻴﻥ ﺍﻝﺫﻴﻥ ﺠﺎﺴﻭﺍ ﺨﻼل ﺍﻝﺩﻴﺎﺭ ﻓﻰ ﺍ َ‬
‫ﺍﻝﺤﻜﻡ‪ ،‬ﻤﻤﺎ ﻋﺭﺽ ﻤﻤﺎﻝﻙ ﺍ َ‬
‫ﻷﻨﹾ ‪‬ﺩﻝﹸﺱ ﺍﻹﺴﻼﻤﻴﺔ ﺘﺘﺴﺎﻗﻁ ﻓﻰ ﺃﻴﺩﻴﻬﻡ ﻤﺩﻴﻨﺔ ﺒﻌﺩ ﻤﺩﻴﻨﺔ‪ ،‬ﻭﻗﺭﻴﺔ ﺇﺜﺭ ﻗﺭﻴـﺔ‪،‬‬
‫ﻭﻴﺫﺒﺤﻭﻥ ﻭﻴﺴﺒﻭﻥ‪ ،‬ﻭﺃﺼﺒﺤﺕ ﻤﻤﺎﻝﻙ ﺍ َ‬
‫ﻭﺤﺼﻨﹰﺎ ﺨﻠﻑ ﺤﺼﻥ‪ ،‬ﻭﺭﻜﺏ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻓﺯﻉ ﻋﻅﻴﻡ ﻓﺎﻀﻁ ‪‬ﺭ ﻤﻠﻭﻙ ﺍﻝﻁﻭﺍﺌﻑ ﺃﻥ ﻴﻁﻠﺒﻭﺍ ﺍﻝﻐﻭﺙ ﻭﺍﻝﻨـﺼﺭ ﻤِـﻥ‬
‫ﻷﻨﹾﺩ‪‬ﻝﹸﺱ ﻓﻰ ﺍﺴﺘﺩﻋﺎﺀ ﻴﻭﺴﻑ ﺤﻜﻴﻤ‪‬ﺎ ﻭﺘﺒ‪‬ﻨﺎﻩ‬
‫ﺤﻜﱠﺎﻡ ﺍ َ‬
‫ﺍﻷﻤﻴﺭ ﺍﻝﺭﺒﺎﻨﻰ ﻭﺍﻝﻘﺎﺌﺩ ﺍﻝﻤﻴﺩﺍﻨﻰ ﻴﻭﺴﻑ ﺒﻥ ﺘﺎﺸﻔﻴﻥ‪ ،‬ﻭﻜﺎﻥ ﻗﺭﺍﺭ ‪‬‬
‫ﻷﻨﹾـ ‪‬ﺩﻝﹸﺱ‪،‬‬
‫ﺍﻝﻤﻠﻙ ﺍﻝﻤﻌﺘﻤﺩ ﺍﺒﻥ ﻋﺒﺎﺩ ﺒﻜل ﻤﺎ ﻴﻤﻠﻙ ﻤﻥ ﺤﺠﺔ ﻭﻗﻭﺓ‪ ،‬ﻭﻝﻤﺎ ﻗﺎﻝﻭﺍ ﻝﻠﻤﻌﺘﻤﺩ ﺴﻴﻀﻡ ﺍﻷﻤﻴﺭ ﻴﻭﺴﻑ ﺇﻝﻴـﻪ ﺍ َ‬
‫ﻼ ﺭﺍﺌﻌ‪‬ﺎ ﻋﻠﻰ ﻤ ‪‬ﺭ ﺍﻝﻌﺼﻭﺭ ﻭﻜﺭ‪ ‬ﺍﻝﺩﻫﻭﺭ ﺘﺘﻌﻠﻡ ﻤﻨﻪ ﺍﻷﺠﻴﺎل ﺍﻝﻭﻓﺎﺀ ﻝـﺩﻴﻨﻬﺎ‬
‫ﻓﻘﺎل ﻗﻭﻝﺘﻪ ﺍﻝﻤﺸﻬﻭﺭﺓ ﺍﻝﺘﻰ ﺃﺼﺒﺤﺕ ﻤﺜ ﹰ‬
‫ﻭﺍﻝﻭﻻﺀ ﻝﻌﻘﻴﺩﺘﻬﺎ ﺤﻴﺙ ﻗﺎل‪» :‬ﺭﻋﻰ ﺍﻹﺒل ﻭﻻ ﺭﻋﻰ ﺍﻝﺨﻨﺎﺯﻴﺭ«‪ ،‬ﻭﻗﺎل ﺍﻝﻤﻌﺘﻤﺩ ﻻﺒﻨﻪ‪ :‬ﺇﻥ ﺍﺴﺘﺩﻋﺎﺀ ﺍﻷﻤﻴﺭ ﻴﻭﺴﻑ‬
‫ﺃﻤﺭ ﻴﺭﻀﻰ ﺍﷲ ﺘﻌﺎﻝﻰ‪ ،‬ﻭﻝﻥ ﺃﻜﻭﻥ ﺃﺒﺩ‪‬ﺍ ﺴﺒﺒ‪‬ﺎ ﻓﻰ ﻀﻴﺎﻉ ﺩﻴﺎﺭ ﺍﻝﻤﺴﻠﻤﻴﻥ‪.‬‬
‫ﺍﺴﺘﺠﺎﺏ ﺍﻷﻤﻴﺭ ﻴﻭﺴﻑ ﻝﺩﻋﻭﺓ ﺇﺨﻭﺍﻨﻪ ﻓﻰ ﺍﻝﻌﻘﻴﺩﺓ‪ ،‬ﻭﻋﺭﺽ ﺍﻷﻤﺭ ﻋﻠﻰ ﺃﻫل ﻤﺸﻭﺭﺘﻪ؛ ﻭﺘﺤﺼل ﻋﻠـﻰ ﻤﻭﺍﻓﻘـﺔ‬
‫ﺍﻝﻌﻠﻤﺎﺀ ﻭﺍﻝﻔﻘﻬﺎﺀ ﻭﺭﺠﺎل ﺍﻝﺩﻭﻝﺔ ﺍﻝﻤﺭﺍﺒﻁﻴﺔ‪ ،‬ﻭﺤﺭﻙ ﻜﺘﺎﺌﺏ ﺍﻝﻤﺭﺍﺒﻁﻴﻥ ﺒﻔﺭﺴﺎﻨﻬﺎ ﺍﻝﺸﺠﻌﺎﻥ ﻭﺠﻨﻭﺩﻫﺎ ﺍﻷﺒﻁﺎل ﻭﻋﺒﺭ‬
‫ﻷﻨﹾ ‪‬ﺩﻝﹸﺱ‪ ،‬ﻭﻭﻀﻊ ﻤﻊ ﺃﺭﻜﺎﻥ ﺠﻴﺸﻪ ﺨﻁﺔ ﻤﺤﻜﻤﺔ ﻝﻠﻘﻀﺎﺀ ﻋﻠﻰ‬
‫ﺍﻝﻤﻀﻴﻕ‪ ،‬ﻭﻗﺎﺩ ﺍﻷﻤﻴﺭ ﻴﻭﺴﻑ ﻜﺘﺎﺌﺏ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻓﻰ ﺍ َ‬
‫ﺠﻴﺵ ﺃﻝﻔﻭﻨﺴﻭ ﺍﻝﻨﺼﺭﺍﻨﻲ‪ ،‬ﻭﺴﻁﺭ ﺍﻝﻤﺭﺍﺒﻁﻭﻥ ﻓﻰ ﺘﺎﺭﻴﺦ ﺃﻤﺘﻨﺎ ﻤﻼﺤﻡ ﺍﻝﻌﻘﻴﺩﺓ ﻭﺍﻝﻔﺩﺍﺀ ﻓﻰ ﻤﻌﺭﻜﺔ ﺍﻝﺯ‪‬ﻻﻗﹶﺔ‪ ،‬ﻭﺍﻨﺘﺼﺭ‬
‫ﻷﻨﹾ ‪‬ﺩﻝﹸﺱ ﻝﻘﺭﻭﻥ ﺒﻌﺩ ﺘﻠﻙ ﺍﻝﻤﻌﺭﻜﺔ ﺍﻝﺘﺎﺭﻴﺨﻴﺔ‪ ،‬ﻭﺒﻌﺩ ﻫﺫﺍ ﺍﻝﻨﺼﺭ‬
‫ﺍﻝﻤﺴﻠﻤﻭﻥ ﻭﺍﻨﻬﺯﻡ ﺍﻝﻨﺼﺎﺭﻯ ﻭﺤﻔﻅ ﺍﷲ ﺍﻹﺴﻼﻡ ﻓﻰ ﺍ َ‬
‫ﻷﻨﹾ ‪‬ﺩﻝﹸﺱ ﺭﺠﻊ ﺍﻷﻤﻴـﺭ ﻴﻭﺴـﻑ ﺇﻝـﻰ‬
‫ﺍﻝﺭﺍﺌﻊ ﻭﺍﻝﻨﻔﻴﺱ ﺍﻝﺫﻯ ﺤﻘﻘﻪ ﺍﻝﻤﺭﺍﺒﻁﻭﻥ ﻭﺭﻓﻌﻭﺍ ﺒﻪ ﺭﺍﻴﺔ ﺍﻹﺴﻼﻡ ﻓﻰ ﺴﻤﺎﺀ ﺍ َ‬
‫ﻷﻨﹾ ‪‬ﺩﻝﹸﺱ ﺍﻝﺫﻴﻥ ﺍﺨﺘﻠﻔﻭﺍ ﺒﻌﺩ ﺫﻝﻙ ﻭﻜﺎﺩﻭﺍ ﺃﻥ ﻴﻀﻴﻌﻭﺍ ﺍﻹﺴﻼﻡ ﻤﻥ ﺠﺩﻴﺩ ﻓـﻰ ﺘﻠـﻙ‬
‫ﺍﻝﻤﻐﺭﺏ‪ ،‬ﻭﺘﺭﻙ ﺍﻝﻐﻨﺎﺌﻡ ﻝﻤﻠﻭﻙ ﺍ َ‬
‫ﻷﻨﹾ ‪‬ﺩﻝﹸﺱ ﻝﺤﻜﻡ ﺍﻝﻤﺭﺍﺒﻁﻴﻥ‪ ،‬ﻭﺸﺠ‪‬ﻌﻪ ﻋﻠﻤﺎﺀ ﻭﻓﻘﻬﺎﺀ ﺍﻝﻤﻐـﺭﺏ‬
‫ﻷﻨﹾ ‪‬ﺩﻝﹸﺱ ﻤِﻥ ﺍﻷﻤﻴﺭ ﻴﻭﺴﻑ ﻀﻡ ﺍ َ‬
‫ﺍﻝﺩﻴﺎﺭ‪ ،‬ﻓﻁﻠﺏ ﻓﻘﻬﺎﺀ ﺍ َ‬

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‫ﻭﺘﺤﺼل ﻋﻠﻰ ﻓﺘﺎﻭﻯ ﻤﻥ ﻋﻠﻤﺎﺀ ﺍﻝﻤﺸﺭﻕ ﻤﻥ ﺃﻤﺜﺎل ﺃﺒﻰ ﺒﻜﺭ ﺍﻝﻁﺭﻁﻭﺸﻰ ﻓﻰ ﻤﺼﺭ‪ ،‬ﻭﺃﺒﻰ ﺤﺎﻤﺩ ﺍﻝﻐﺯﺍﻝـﻰ ﻓـﻰ‬
‫ﺍﻝﻌﺭﺍﻕ‪.‬‬
‫ﻷﻨﹾ ‪‬ﺩﻝﹸﺱ‪ ،‬ﻭﺃﻥ ﻴﻀﻡ ﺍﻝﻤﻤﺎﻝﻙ ﺇﻝﻰ ﺩﻭﻝﺔ ﺍﻝﻤﺭﺍﺒﻁﻴﻥ‪ ،‬ﻭﺃﺴﺭ ﺒﻌﺽ ﻤﻠـﻭﻙ‬
‫ﺍﺴﺘﻁﺎﻉ ﻴﻭﺴﻑ ﺒﻥ ﺘﺎﺸﻔﻴﻥ ﺃﻥ ﻴﻔﺘﺢ ﻤﺩﻥ ﺍ َ‬
‫ﻷﻨﹾ ‪‬ﺩﻝﹸﺱ ﺍﻝﺫﻴﻥ ﺜﺒﺕ ﺘﻌﺎﻭﻨﻬﻡ ﻤﻊ ﺍﻝﻨﺼﺎﺭﻯ‪ ،‬ﻭﻭﻀﻌﻬﻡ ﻓﻰ ﺍﻝﻤﻐﺭﺏ ﺇﻝﻰ ﺃﻥ ﺘﻭﻓﺎﻫﻡ ﺍﷲ‪ ،‬ﻭﺒﺫﻝﻙ ﻗﻀﻰ ﻋﻠﻰ ﻤﻬﺯﻝﺔ‬
‫ﺍَ‬
‫ﻤﻠﻭﻙ ﺍﻝﻁﻭﺍﺌﻑ‪.‬‬
‫ﺤﺎﻭل ﺍﻝﻤﺴﺘﺸﺭﻗﻭﻥ ﺃﻥ ﻴ‪‬ﻠﻁﱢﺨﻭﺍ ﺩﻭﻝﺔ ﺍﻝﻤﺭﺍﺒﻁﻴﻥ‪ ،‬ﻭﺨﺼﻭﺼ‪‬ﺎ ﺍﻷﻤﻴﺭ ﻴﻭﺴﻑ ﺇﻻ ﺃﻨﹶﻬﻡ ﺍﺼﻁﺩﻤﻭﺍ ﺒﺤﻘﺎﺌﻕ ﺍﻝﺘـﺎﺭﻴﺦ‬
‫ﺍﻝﻨﺎﺼﻌﺔ ﺍﻝﺘﻰ ﺩﻝﱠﺕ ﻋﻠﻰ ﻋﻅﻤﺔ ﺍﻷﻤﻴﺭ ﻴﻭﺴﻑ ﻭﺩﻭﻝﺘﻪ ﺍﻝﻤﻴﻤﻭﻨﺔ‪ ،‬ﻭﺤﺎﻭل ﺍﻝﻤﺴﺘﺸﺭﻕ ﺭﻴﻨﻬﺎﺭﺕ ﺩﻭﺯﻯ ﺃﻥ ﻴـﺸﻭ‪‬ﻩ‬
‫ﺩﻭﻝﺔ ﺍﻝﻤﺭﺍﺒﻁﻴﻥ ﻭﻴﺼﻔﻬﺎ ﺒﺎﻝﺒﺭﺒﺭﻴﺔ ﻭﺍﻝﺘﺨﻠﻑ‪ ،‬ﻭﻴﺼﻑ ﺍﻝﺴﻠﻁﺎﻥ ﻋﻠﻰ ﺒﻥ ﻴﻭﺴﻑ ﺒﺎﻝﺭﺠل ﺍﻝﺘﺎﻓﻪ‪ ،‬ﻭﻴﻤـﺩﺡ ﻤﻠـﻭﻙ‬
‫ﻥ ﺤﻤﻠﺔ ﻤﺴﻌﻭﺭﺓ ﻋﻠـﻰ‬
‫ﻷﻨﹾ ‪‬ﺩﻝﹸﺱ ﺍﻝﺫﻴﻥ ﺘﺤﺎﻝﻔﻭﺍ ﻤﻊ ﺍﻝﻨﺼﺎﺭﻯ ﻝﻠﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻹﺴﻼﻡ ﻭﺍﻝﻤﺴﻠﻤﻴﻥ‪ ،‬ﻭﺸ ‪‬‬
‫ﺍﻝﻁﻭﺍﺌﻑ ﻓﻰ ﺍ َ‬
‫ﺠﻬﺎﺩ ﺍﻝﻤﺭﺍﺒﻁﻴﻥ ﺍﻝﺫﻴﻥ ﺤﻘﱠﻘﻭﺍ ﻭﺤﺩﺓ ﺼﻔﻭﻑ ﺍﻝﻤﺴﻠﻤﻴﻥ‪ ،‬ﻭﻫﺯﻤﻭﺍ ﺃﻋﺩﺍﺀﻫﻡ ﺍﻝﻨﺼﺎﺭﻯ‪ ،‬ﻭﺨﻠﺼﻭﺍ ﺍﻝﻤـﺴﻠﻤﻴﻥ ﻤـﻥ‬
‫ﻫﺅﻻﺀ ﺍﻝﻤﻠﻭﻙ ﺍﻝﻀﻌﻔﺎﺀ‪ ،‬ﻝﻘﺩ ﺸﺘﻡ ﺩﻭﺯﻯ ﺍﻝﻤﺴﺘﺸﺭﻕ ﺍﻷﻤﻴﺭ ﻴﻭﺴﻑ‪ ،‬ﻭﻭﺼﻔﻪ ﻫﻭ ﻭﺍﺒﻨﻪ ﺒﺄﻨﱠﻬﻡ ﺘـﺎﻓﻬﻭﻥ‪ ،‬ﻭﺃﻨـﺎ ﻻ‬
‫ﺃﺴﺘﻐﺭﺏ ﻤﻥ ﺩﻭﺯﻯ ﺍﻝﻤﺴﺘﺸﺭﻕ ﺃﻥ ﻴﻔﻘﺩ ﺘﻭﺍﺯﻨﻪ‪ ،‬ﻭﻴﺨﺭﺝ ﻋﻥ ﻨﻬﺞ ﺍﻝﻤﺅﺭﺨﻴﻥ ﺍﻝﻨﺯﻴﻪ‪ ،‬ﻝﻘﺩ ﻜﺎﻥ ﺍﻝﻤﺴﺘﺸﺭﻕ ﺩﻭﺯﻯ‬
‫ﻤﻠﺤﺩ‪‬ﺍ ﺯﻨﺩﻴﻘﹰﺎ ﻋﺩﻭ‪‬ﺍ ﻝﻺﺴﻼﻡ ﻭﺍﻝﻤﺴﻠﻤﻴﻥ‪ ،‬ﻜﻴﻑ ﺘﺭﻴﺩﻩ ﺃﻥ ﻴﺘﺤﻤل ﺸﻌﺎﺭﺍﺕ ﺍﻝﻤﺭﺍﺒﻁﻴﻥ ﺍﻝﺩﺍﻝﺔ ﻋﻠﻰ ﺴـﻤﻭ ﻋﻘﻴـﺩﺘﻬﻡ‬
‫ﻭﻁﻬﺎﺭﺓ ﻤﻨﻬﺠﻬﻡ‪ ،‬ﻭﻜﺄﻨﻰ ﺒﺎﻝﻤﺴﺘﺸﺭﻕ ﺩﻭﺯﻯ ﻭﻫﻭ ﻴﻘﻠﺏ ﺍﻝﺩﻴﻨﺎﺭ ﺍﻝﻤﺭﺍﺒﻁﻰ ﻭﺍﻝﻤﻜﺘﻭﺏ ﻋﻠﻰ ﻭﺠﻬﻴﻪ »ﻻ ﺇﻝﻪ ﺇﻻ ﺍﷲ‬
‫ﻥ{‪ ،‬ﻭﻗـﺩ ﺍﺸـﺘﺎﻁ‬
‫ﺨ ‪‬ﺭ ِﺓ ﻤِﻥ ﺍﻝﺨﹶﺎﺴِـﺭِﻴ ‪‬‬
‫ﻵِ‬
‫ل ِﻤﻨﹾ ‪‬ﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻭ ﻓِﻰ ﺍ َ‬
‫ﻼ ِﻡ ﺩِﻴﻨﹰﺎ ﹶﻓﹶﻠﻥ‪ ‬ﻴﻘﹾ ‪‬ﺒ َ‬
‫ﻹﺴ‪ ‬ﹶ‬
‫ﻏﻴ‪ ‬ﺭ ﺍ ِ‬
‫ﺤﻤ‪‬ﺩ ﺭﺴﻭل ﺍﷲ« } ‪‬ﻭﻤ‪‬ﻥ ‪‬ﻴﺒ‪ ‬ﹶﺘ ِﻎ ﹶ‬
‫‪‬ﻤ ‪‬‬
‫ﻏﻀﺒ‪‬ﺎ ﻭﻓﻘﺩ ﻋﻘﻠﻪ ﻭﻏﺭﻕ ﻓﻰ ﻜﻔﺭﻩ‪ ،‬ﻓﺄﺒﺎﺡ ﻝﻨﻔﺴﻪ ﺍﻝﻜﺫﺏ ﻭﺍﻻﻓﺘﺭﺍﺀ ﻭﺍﻝﺯﻭﺭ ﻝﻴﻬﺩﺉ ﻤﻥ ﺭﻭﻋﻪ ﻭﺍﻨﻔﻌﺎﻝﻪ‪ ،‬ﻜﻴﻑ ﻴﻜﻭﻥ‬
‫ﻷﻨﹾ ‪‬ﺩﻝﹸﺱ ﻭﻴﻘﻀﻰ ﻋﻠﻰ ﻤﻠﻭﻙ ﺍﻝﻁﻭﺍﺌﻑ؟ ﻝﻘﺩ ﻭﺼـﻑ ﺍﻝﻤﺅﺭﺨـﻭﻥ‬
‫ﺘﺎﻓﻬ‪‬ﺎ ﻤﻥ ﻴﻭﺤﺩ ﺍﻝﻤﻐﺭﺏ ﺍﻷﻗﺼﻰ ﻭﻴﻀﻡ ﺇﻝﻴﻪ ﺍ َ‬
‫ﺍﻝﻤﻨﺼﻔﻭﻥ ﺍﻷﻤﻴﺭ ﻴﻭﺴﻑ ﺒﺄﻨﻪ ﻜﺎﻥ ﺤﺎﺯﻤ‪‬ﺎ ﻀﺎﺒﻁﹰﺎ ﻝﻠﻨﻔﺱ ﻤﺎﻀﻰ ﺍﻝﻌﺯﻴﻤﺔ ﻋﺎﻝﻰ ﺍﻝﻬﻤﺔ‪ ،‬ﺘﺤﺭﻜﻪ ﻋﻘﻴﺩﺘﻪ ﺍﻹﺴﻼﻤﻴﺔ‬
‫ﻭﺸﺭﻴﻌﺘﻪ ﺍﻝﺭﺒﺎﻨﻴﺔ‪ ،‬ﺃﻤ‪‬ﺎ ﺩﻭﻝﺔ ﺍﻝﻤﺭﺍﺒﻁﻴﻥ ﻓﻘﺩ ﺃﺜﺒﺕ ﺍﻝﺘﺎﺭﻴﺦ ﺃﻨﱠﻬﺎ ﺩﻭﻝﺔ ﺤﻀﺎﺭﺓ ﻭﻋﻠﻡ ﻭﺜﻘﺎﻓﺔ‪ ،‬ﺃﻤ‪‬ﺎ ﻤﺎ ﻗﺎﻡ ﺒﻪ ﺃﻋﺩﺍﺅﻫﺎ‬
‫ﻓﻰ ﻭﺼﻔﻬﺎ ﺒﺎﻝﺘﺨﻠﻑ ﺍﻝﺤﻀﺎﺭﻯ ﻭﺍﻝﺘﻌﺼﺏ ﺍﻝﻤﺫﻫﺒﻰ ﻓﻬﻭ ﻗﻭل ﺒﺎﻁل ﻻ ﺘﺴﻌﻔﻪ ﺍﻷﺩﻝﺔ‪ ،‬ﻋﺎ ٍﺭ ﻤِﻥ ﺍﻝﺤﻘﺎﺌﻕ‪ ،‬ﻭﻤﺎ ﻜﺎﻥ‬
‫ﻷﻨﹾ ‪‬ﺩﻝﹸﺴﻴﻴﻥ ﺍﻝﺫﻴﻥ ﺤﻤﻠﻭﺍ ﻋﻠﻴﻬﻡ ﺤﻤﻠﺔ ﻅﺎﻝﻤﺔ ﺇﻻ ﻤﻥ ﺒـﺎﺏ ﺍﻝﺘﻌـﺼﺏ ﺍﻝـﺩﻴﻨﻰ ﺃﻭ‬
‫ﺤﺩِﻴﻥ ﻭﺍ َ‬
‫ﺩﺍﻓﻊ ﺨﺼﻭﻤﻬﻡ ﻤِﻥ ﺍﻝ ‪‬ﻤ ‪‬ﻭ ‪‬‬
‫ﺍﻝﻤﺫﻫﺒﻲ‪ ،‬ﺃﻭ ﻜﺭﺍﻫﻴﺔ ﺴﻴﺎﺴﻴﺔ ﺃﻭ ﻗﻭﻤﻴﺔ ﺤﺎﻭﻝﻭﺍ ﺍﻝﻨﻴل ﻤﻥ ﺩﻭﻝﺔ ﺍﻝﻤﺭﺍﺒﻁﻴﻥ ﺍﻝﺴﻨﻴﺔ‪ ،‬ﻭﺘﺎﺒﻊ ﺃﻭﻝﺌـﻙ ﺍﻷﻗـﻭﺍﻡ ﺍﻝـﺫﻴﻥ‬
‫ﻤﻀﻭﺍ ﺒﻌﺽ ﺍﻝﻤﺴﺘﺸﺭﻗﻴﻥ ﺍﻝ ‪‬ﻤﺤ‪‬ﺩﺜﻴﻥ ﺃﻤﺜﺎل ﺍﻝﻤﺘﻌﺎﻝﻡ ﺍﻝﺤﺎﻗﺩ ﺍﻝﻬﻭﻝﻨﺩﻯ ﺭﺍﻴﻨﻬﺎﺭﺕ ﺩﻭﺯﻯ‪ ،‬ﻭﺘﺎﺒﻌﻪ ﻋﻠﻰ ﺫﻝﻙ ﻨﻔﺭ ﻤِﻥ‬
‫ﺍﻝﻤﻌﺎﺼﺭﻴﻥ ﺃﻤﺜﺎل ﺍﺭﺸﻴﺒﺎﻝﺩ ﻝﻭﻴﺱ ﻓﻰ ﻜﺘﺎﺒﻪ »ﺍﻝﻘﻭﻯ ﺍﻝﺒﺤﺭﻴﺔ ﻭﺍﻝﺘﺠﺎﺭﻴﺔ ﻓﻰ ﺤﻭﺽ ﺍﻝﺒﺤﺭ ﺍﻝﻤﺘﻭﺴﻁ«‪.‬‬
‫ﻷﻨﹾ ‪‬ﺩﻝﹸﺱ ﺇﻝﻰ ﺩﻭﻝﺔ ﺍﻝﻤﺭﺍﺒﻁﻴﻥ ﻤﻥ ﺃﻋﻅﻡ ﺃﻋﻤﺎل ﺍﻷﻤﻴﺭ ﻴﻭﺴﻑ ﺒﻥ ﺘﺎﺸﻔﻴﻥ ﺍﻝﺠﻬﺎﺩﻴﺔ‪.‬‬
‫ﻴ‪‬ﻌﺘﺒﺭ ﻀﻡ ﺍ َ‬
‫ﻜﺎﻨﺕ ﻨﻅﺭﺓ ﺩﻭﻝﺔ ﺍﻝﻤﺭﺍﺒﻁﻴﻥ ﺇﻝﻰ ﺍﻝﺨﻼﻓﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺍﻝﻌﺒﺎﺴﻴﺔ ﻓﻰ ﺒﻐﺩﺍﺩ ﺼﺎﺌﺒﺔ ﺼﺤﻴﺤﺔ‪ ،‬ﻝﻜﻭﻨﻬﺎ ﻤﻨﺒﺜﻘﺔ ﻤﻥ ﻤﻨﻬﺞ‬
‫ﺃﻫل ﺍﻝﺴﻨﺔ ﻭﺍﻝﺠﻤﺎﻋﺔ‪ ،‬ﻭﻝﺫﻝﻙ ﺒﺎﻴﻌﻭﺍ ﺍﻝﺨﻠﻴﻔﺔ ﺍﻝﻌﺒ‪‬ﺎﺴﻲ‪ ،‬ﻭﺭﻓﻌﻭﺍ ﺃﻋﻼﻤﻪ ﻭﺸﻌﺎﺭﻩ‪ ،‬ﻭﺩﻋﻭﺍ ﻝﻪ ﻋﻠﻰ ﻤﻨﺎﺒﺭﻫﻡ‪.‬‬
‫ﻜﺎﻨﺕ ﻋﻼﻗﺔ ﺍﻝﺩﻭﻝﺔ ﺍﻝﻤﺭﺍﺒﻁﻴﺔ ﺒﺎﻝﺨﻼﻓﺔ ﺍﻝﻌﺒﻴﺩﻴﺔ ﻓﻰ ﻤﺼﺭ ﻋﺩﺍﺌﻴﺔ ﻻﺨﺘﻼﻑ ﺍﻝﻌﻘﺎﺌﺩ ﻭﺍﻝﻤﻨﺎﻫﺞ ﻭﺍﻝﻤﺫﺍﻫﺏ‪ ،‬ﻭﻝـﺫﻝﻙ‬
‫ﺤﺭﺹ ﺍﻝﻤﺭﺍﺒﻁﻭﻥ ﻋﻠﻰ ﺍﻗﺘﻼﻉ ﺒﻘﺎﻴﺎ ﺍﻝﺭﻓﺽ ﻭﺍﻝﺘﺸﻴﻊ ﻤﻥ ﺩﻭﻝﺘﻬﻡ‪.‬‬
‫ﻜﺎﻨﺕ ﻋﻼﻗﺔ ﺩﻭﻝﺔ ﺍﻝﻤﺭﺍﺒﻁﻴﻥ ﺒﺎﻝﺩﻭﻝﺔ ﺍﻝﺯﻴﺭﻴﺔ ﺍﻝﺼﻨﻬﺎﺠﻴﺔ ﺫﺍﺕ ﺃﺒﻌﺎﺩ ﺍﺴﺘﺭﺍﺘﻴﺠﻴﺔ ﺘﻌﺎﻭﻨﻴﺔ‪ ،‬ﺒﺴﺒﺏ ﻭﺤـﺩﺓ ﺍﻝﻤـﻨﻬﺞ‬
‫ﻭﺍﻝﻤﻌﺘﻘﺩ ﻭﺍﻝﻤﺫﻫﺏ ﻭﺍﻝﻘﺭﺍﺒﺔ ﺍﻝﺘﻰ ﺒﻴﻥ ﺯﻋﻤﺎﺀ ﺍﻝﺩﻭﻝﺘﻴﻥ‪ ،‬ﻭﻝﺫﻝﻙ ﻨﺠﺩ ﺘﻨﺴﻴﻘﹰﺎ ﻓﻰ ﺍﻝﺒﺤﺭ ﺍﻝﻤﺘﻭﺴـﻁ ﻝﻺﻏـﺎﺭﺓ ﻋﻠـﻰ‬
‫ﺃﺴﺎﻁﻴل ﺍﻝﻨﺼﺎﺭﻯ‪ ،‬ﻭﻨﺠﺩ ﺩﻋﻤ‪‬ﺎ ﺍﻗﺘﺼﺎﺩﻴ‪‬ﺎ ﻓﻰ ﺩﻭﻝﺔ ﺘﻤﻴﻡ ﺒﻥ ﺍﻝﻤﻌﺯ ﺍﻝﺯﻴﺭﻯ ﻝﺩﻭﻝﺔ ﺍﻝﻤـﺭﺍﺒﻁﻴﻥ ﻋﻨـﺩﻤﺎ ﺨﺎﻀـﻭﺍ‬
‫ﺠﻬﺎﺩﻫﻡ ﺍﻝﻤﻘﺩﺱ ﻀﺩ ﺍﻝﻨﺼﺎﺭﻯ‪.‬‬

‫‪١٨٧‬‬
‫ﻓﺄﻗﻭل ﻹﺨﻭﺍﻨﻨﺎ ﻫﻨﺎ ﻤﻤﻥ ﻴﺜﻴﺭﻭﻥ ﺍﻝﺸﺒﻪ ﻭﻴﻠﻭﻜﻭﻥ ﺍﻷﻋﺫﺍﺭ‪ ،‬ﻨﺤﻥ ﻫﻨﺎ ﻓﻲ ﺍﻝﻌﺭﺍﻕ ﻓـﻲ‬
‫ﺩﻭﻝﺔ ﺘﺭﻭﻡ ﺘﺤﻜﻴﻡ ﺍﻝﺸﺭﻴﻌﺔ ﻓﻲ ﻁﺎﺌﻔﺔ ﻤﻥ ﺃﺒﻨﺎﺀ ﺍﻹﺴﻼﻡ ﺍﻷﻓﺎﻀل‪ ،‬ﻭﻝﺌﻥ ﺯﺍﻝﺕ ﺩﻭﻝﺘﻬﻡ‬
‫ﻭﺠﺎﺀ ﺨﺼﻭﻤﻬﻡ ﺍﻝﺼﻠﻴﺒﻴﻭﻥ ﻭﺍﻝﻤﺭﺘﺩﻭﻥ‪ ،‬ﻓﺎﻝﺤﺎل ﺇﻤﺎ ﺍﻝﺘﺼﻔﻴﺔ ﻭﺇﻤﺎ ﺍﻹﺨﺭﺍﺝ ﻭﺍﻝﺘﺸﺭﺫﻡ‬
‫ﻓﻲ ﺍﻷﺭﺽ ﻭﺇﻤﺎ ﺍﻝﺨﻨﻭﻉ ﻭﺍﻝﺭﻜﻭﻉ ﻝﺒﺭﻨﺎﻤﺞ ﺍﻝﺼﻠﻴﺏ‪.‬‬
‫ﺨلْ‬
‫ل ‪‬ﻭﻤ‪‬ﻥ ‪‬ﻴﺒ‪ ‬ﹶ‬
‫ﺨُ‬
‫ل ﺍﻝﱠﻠ ِﻪ ﹶﻓﻤِﻨﻜﹸﻡ ﻤ‪‬ﻥ ‪‬ﻴﺒ‪ ‬ﹶ‬
‫ﺴﺒِﻴ ِ‬
‫ﻥ ِﻝﺘﹸﻨ ِﻔﻘﹸﻭﺍ ﻓِﻲ ‪‬‬
‫ﻋﻭ‪ ‬‬
‫ﻗﺎل ﺘﻌﺎﻝﻰ ‪} :‬ﻫ‪‬ﺎﺃَﻨﹸﺘﻡ‪ ‬ﻫ ُﺅﻝﹶﺎﺀ ﹸﺘﺩ‪ ‬‬
‫ﻏﻴ‪ ‬ﺭ ﹸﻜﻡ‪ ‬ﹸﺜ ‪‬ﻡ ﻝﹶﺎ‬
‫ﻲ ‪‬ﻭﺃَﻨﹸﺘ ‪‬ﻡ ﺍﻝﹾ ﹸﻔ ﹶﻘﺭ‪‬ﺍﺀ ‪‬ﻭﺇِﻥ ﹶﺘ ﹶﺘ ‪‬ﻭﱠﻝﻭ‪‬ﺍ ‪‬ﻴﺴ‪ ‬ﹶﺘﺒ‪ِ ‬ﺩلْ ﹶﻗﻭ‪‬ﻤ‪‬ﺎ ﹶ‬
‫ﺴ ِﻪ ﻭ‪‬ﺍﻝﱠﻠ ‪‬ﻪ ﺍﻝﹾ ﹶﻐ ِﻨ ‪‬‬
‫ل ﻋ‪‬ﻥ ﱠﻨﻔﹾ ِ‬
‫ﺨُ‬
‫ﹶﻓ ِﺈﱠﻨﻤ‪‬ﺎ ‪‬ﻴﺒ‪ ‬ﹶ‬
‫‪‬ﻴﻜﹸﻭﻨﹸﻭﺍ َﺃﻤ‪‬ﺜﹶﺎﹶﻝ ﹸﻜﻡ‪ (٣٨) {‬ﺴﻭﺭﺓ ﻤﺤﻤﺩ‬
‫ﻓﻬل ﻴﺴﺘﻭﻱ ﺃﻥ ﺘﻜﻭﻨﻭﺍ ﻓﻲ ﺃﺴﻭﺃ ﺤﺎل ﻤﻊ ﻤﺴﻠﻤﻴﻥ ﻓﻴﻬﻡ ﻤﻥ ﺍﻷﻗﺎﻭﻴل ﻤﺎ ﺘﺭﻭﻥ ﻭﻤـﺎ‬
‫ﺘﺜﻴﺭﻭﻥ‪ ،‬ﺘﺠﺎﻫﺩﻭﻥ ﻤﻌﻬﻡ ﺍﻝﻜﻔﺎﺭ ﻭﺘﻌﻴﺸﻭﻥ ﻓﻲ ﺠﻭﺍﺭﻫﻡ ﻭﺘﺄﻤﺭﻭﻥ ﺒﺎﻝﻤﻌﺭﻭﻑ ﻭﺘﻨﻬﻭﻥ‬
‫ﻋﻥ ﺍﻝﻤﻨﻜﺭ ﻤﺎ ﺍﺴﺘﻁﻌﺘﻡ ‪ ،‬ﻤﻊ ﺃﻥ ﺘﻜﻭﻨﻭﺍ ﻓﻲ ﺭﻋﺎﻴﺔ ﺍﻝﺼﻠﻴﺏ ﻭﺤﺯﺒﻪ‪ . .‬ﻓـﻼ ﻭﺍﷲ ﻻ‬
‫ﻴﺴﺘﻭﻱ ﻫﺫﺍ ﺒﻬﺫﺍ ﻓﺭﻋﻲ ﺍﻹﺒل ﻭﻻ ﺭﻋﻲ ﺍﻝﺨﻨﺎﺯﻴﺭ‪. .‬‬
‫ﻓﺄﻗﻭل ﻹﺨﻭﺍﻨﻲ ﺜﺒﺘﻬﻡ ﺍﷲ ﻋﻠﻰ ﺍﻝﺤﻕ ﻭﺃﺭﺍﻨﺎ ﻭﺇﻴﺎﻫﻡ ﺩﺭﺒﻪ ﻭﺃﻋﺎﻨﻨﺎ ﻋﻠـﻰ ﻨـﺼﺭﺘﻪ‪. .‬‬
‫ﺃﻗﻭل ﻻ ﺴﻤﺢ ﺍﷲ ﻭﻻ ﻗﺩﺭ ﻝﺌﻥ ﻗﺩﺭ ﺍﷲ ﺃﻥ ﺘﺯﻭل ﻫﺫﻩ ﺍﻝﺩﻭﻝﺔ ﻭﻴﺄﺘﻲ ﺃﻭﻝﺌﻙ ﺍﻷﻨﺠﺎﺱ‪،‬‬
‫ﻭﻴﻘﻭﻡ ﻤﺸﺭﻭﻉ ﺍﻝﺼﻠﻴﺒﻴﻥ ﻭﺃﺫﻨﺎﺒﻬﻡ‪ ،‬ﻓﺴﺘﺨﺭﺠﻭﻥ ﺇﻝﻰ ﻤﻬﺎﺠﺭ ﺍﻝﺫل ﻭﺍﻝﺨﻭﻑ ﻭﺍﻝﺠـﻭﻉ‬
‫ﻓﻲ ﺒﻼﺩ ﺍﻷﺭﺽ ﻻ ﺘﻠﻭﻭﻥ ﻋﻠﻰ ﺸﻲﺀ‪ ،‬ﻭﻋﻨﺩﻫﺎ ﺘﺫﻜﺭﻭﺍ ﻗﻭل ﺃﻡ ﻋﺒﺩ ﺍﷲ ﺍﻝﺼﻐﻴﺭ‪:‬‬
‫ﻝﻡ ﺘﺤﺎﻓﻅ ﻋﻠﻴﻪ ﻤﺜل ﺍﻝﺭﺠـﺎل‬ ‫ﺍﺒـﻙ ﻜﺎﻝﻨﺴـﺎﺀ ﻤـﻠﻜ ﹰﺎ‬
‫ﻥ‬
‫ﺼﺭ‪‬ﻭ ﹸﻜﻡ‪ ‬ﻓِﻲ ﺍﻝـﺩ‪‬ﻴ ِ‬
‫ﻥ ﺍﺴ‪‬ﺘﹶﻨ ‪‬‬
‫ﻭﺃﻤﺎ ﻨﺤﻥ ﻭﺒﺎﷲ ﺍﻝﺘﻭﻓﻴﻕ‪ ،‬ﻓﻬﺩﻴﻨﺎ ﻓﻲ ﻜﺘﺎﺏ ﺍﷲ ﺘﻌﺎﻝﻰ‪ } :‬ﻭِﺇ ِ‬
‫ﻙ‬
‫ﺴ‪‬‬‫ﻻ ﹶﻨﻔﹾ ‪‬‬
‫ﻑ ِﺇ ﱠ‬
‫ﻻ ﹸﺘ ﹶﻜﱠﻠ ﹸ‬
‫ل ﺍﻝﹼﻠ ِﻪ ﹶ‬
‫ﺴﺒِﻴ ِ‬
‫ﹶﻓ ‪‬ﻌﹶﻠﻴ‪ ‬ﹸﻜ ‪‬ﻡ ﺍﻝﱠﻨﺼ‪ ‬ﺭ{ ]ﺍﻷﻨﻔﺎل‪ .[٧٢ :‬ﻭﻗﻭﻝﻪ ﺘﻌﺎﻝﻰ‪ } :‬ﹶﻓﻘﹶﺎ ِﺘلْ ﻓِﻲ ‪‬‬
‫ﻥ ﹶﻜ ﹶﻔﺭ‪‬ﻭﺍﹾ ﻭ‪‬ﺍﻝﹼﻠ ‪‬ﻪ َﺃﺸﹶـ ‪‬ﺩ ‪‬ﺒﺄْﺴـ ﹰﺎ ‪‬ﻭَﺃﺸﹶـ ‪‬ﺩ‬
‫ﺱ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻑ ‪‬ﺒﺄْ ‪‬‬
‫ﻋﺴ‪‬ﻰ ﺍﻝﹼﻠ ‪‬ﻪ ﺃَﻥ ‪‬ﻴ ﹸﻜ ﱠ‬
‫ﻥ ‪‬‬
‫ﺽ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﺤ ‪‬ﺭ ِ‬
‫‪‬ﻭ ‪‬‬
‫ﻼ{ ]ﺍﻝﻨﺴﺎﺀ‪.[٨٤ :‬‬
‫ﺘﹶﻨﻜِﻴ ﹰ‬

‫ﺃﻤﺎ ﻋﻼﻗﺔ ﺒﻨﻰ ﺤﻤ‪‬ﺎﺩ ﺒﺎﻝﻤﺭﺍﺒﻁﻴﻥ ﻓﻬﻰ ﻤﺤﻔﻭﻓﺔ ﺒﺎﻝﺘﺨﻭﻑ ﻤِﻥ ﺍﻝﻁﺭﻓﻴﻥ‪ ،‬ﺤﻴﺙ ﻨﺠﺩ ﺃﻥ ﻝﺒﻨﻰ ﺤﻤ‪‬ﺎﺩ ﺃﻁﻤﺎﻋ‪‬ﺎ ﺘﻭﺴ‪‬ﻌﻴﺔ‬
‫ﻷﻨﹾ ‪‬ﺩﻝﹸﺴﻴﻴﻥ ﻝﻠﻤﺭﺍﺒﻁﻴﻥ ﺍﺴﺘﻘﺭ‪‬ﻭﺍ ﻓﻰ ﺤﻤﺎﻴﺔ ﺒﻨـﻰ‬
‫ﺘﺴﺘﻬﺩﻑ ﺃﻁﺭﺍﻓﹰﺎ ﻤﻥ ﺩﻭﻝﺔ ﺍﻝﻤﺭﺍﺒﻁﻴﻥ‪ ،‬ﻜﻤﺎ ﻨﺠﺩ ﺃﻥ ﺍﻝﻤﻌﺎﺭﻀﻴﻥ ﺍ َ‬
‫ﺤﻤ‪‬ﺎﺩ‪ ،‬ﺇﻻ ﺃﻥ ﺴﻴﺎﺴﺔ ﺍﻷﻤﻴﺭ ﻴﻭﺴﻑ ﻤﻊ ﺒﻨﻰ ﺤﻤ‪‬ﺎﺩ ﺘﻤﻴ‪‬ﺯﺕ ﺒﺎﻝﺤﻜﻤﺔ ﻭﺒﻌﺩ ﺍﻝﻨﻅﺭ‪ ،‬ﻭﺍﻻﺒﺘﻌﺎﺩ ﻋﻥ ﺍﻝﺼﺩﺍﻡ‪ ،‬ﻤﺭﺍﻋﻴ‪‬ـﺎ‬
‫ﻓﻰ ﺫﻝﻙ ﺃﻤﻭﺭ‪‬ﺍ ﻋﺩﻴﺩﺓ‪ :‬ﻤﻨﻬﺎ ﻗﺭﺍﺒﺘﻬﻡ‪ ،‬ﻭﺍﺘﺤﺎﺩﻫﻡ ﻓﻰ ﺍﻝﻤﻨﻬﺞ ﻭﺍﻝﻤﻌﺘﻘﺩ ﻭﺍﻝﻤﺫﻫﺏ‪.‬‬
‫ﻜﺎﻨﺕ ﻋﻼﻗﺔ ﺍﻝﻤﺭﺍﺒﻁﻴﻥ ﻤﻊ ﻤﻠﻭﻙ ﺍﻝﻨﺼﺎﺭﻯ ﻋﺩﺍﺌﻴﺔ‪ ،‬ﺃﻤﺎ ﻤﻊ ﺃﻫل ﺍﻝﺫﱢﻤﺔ ﻓﻜﺎﻨﺕ ﻤﺤﻜﻭﻤﺔ ﺒﺤﻜﻡ ﺍﻝـﺸﺭﻴﻌﺔ ﻓـﻴﻬﻡ‪،‬‬
‫ﻓﻘﺎﻤﺕ ﻋﻠﻰ ﺍﻝﻌﺩل ﻭﺍﻹﻨﺼﺎﻑ‪.‬ﻓﻘﻪ ﺍﻝﺘﻤﻜﻴﻥ ﻋﻨﺩ ﺩﻭﻝﺔ ﺍﻝﻤﺭﺍﺒﻁﻴﻥ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪ (٢٤٣‬ﻓﻤﺎ ﺒﻌﺩﻫﺎ‬

‫‪١٨٨‬‬
‫ﻭﺃﺴﻭﺘﻨﺎ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ .‬ﺩﻋﺎ ﻝﺩﻴﻥ ﺍﷲ ﻭﺼﺒﺭ ﺤﻴﺙ ﺍﻝﺼﺒﺭ‪ ،‬ﻭﺃﻤﺭ‬
‫ﺒﺎﻝﻤﻌﺭﻭﻑ ﻭﻨﻬﻰ ﻋﻥ ﺍﻝﻤﻨﻜﺭ ﻭﺭﺍﻋﻰ ﺠﻬل ﺍﻝﺠﺎﻫﻠﻴﻥ ﻭﺤﺩﺍﺜﺔ ﻋﻬﺩ ﻗـﻭﻡ ﺒﺎﻹﺴـﻼﻡ‪،‬‬
‫ﻭﺴﺎﺱ ﺃﻤﺘﻪ ﺒﺄﺤﻜﻡ ﺸﺭﻉ ﻭﺃﻋﻘل ﺤﻜﻡ ﻭﻓﻬﻡ ﻝﻠﻭﺍﻗﻊ ‪ ،‬ﺜﻡ ﺨﻠﻑ ﺍﻝﺭﺍﺸﺩﻭﻥ ﻓﻜﺎﻨﻭﺍ ﻜﺫﻝﻙ‬
‫ﺇﻝﻰ ﺃﻥ ﺠﺎﺀ ﺴﻠﻔﻨﺎ ﺍﻝﺼﺎﻝﺢ‪ . .‬ﻓﻜﺎﻥ ﻤﻨﻬﻡ ﺃﺌﻤﺔ ﺍﻹﺴﻼﻡ ﺍﻝﻌﺎﻤﻠﻴﻥ‪.‬‬
‫ﺏ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺴ‪‬ﻭﹸﻝ ‪‬ﻪ ﺃﺨﺭﺠﻪ‬
‫ﺤﺒ‪‬ﻭﻥ‪َ ‬ﺃﻥ‪ ‬ﻴ ﹶﻜ ﱠﺫ ‪‬‬
‫ﻥ ‪َ ،‬ﺃﹸﺘ ِ‬
‫ﺱ ِﺒﻤ‪‬ﺎ ‪‬ﻴﻌ‪ِ ‬ﺭﻓﹸﻭ ‪‬‬
‫ﺤ ‪‬ﺩﺜﹸﻭﺍ ﺍﻝﻨﱠﺎ ‪‬‬
‫ل‪:‬‬
‫ﻰ ﻗﹶﺎ َ‬
‫ﻋِﻠ ‪‬‬
‫ﻋﻥ‪ ‬‬
‫‪‬‬
‫ﺍﻝﺒﺨﺎﺭﻱ ﺒﺭﻗﻡ)‪(١٢٧‬‬
‫ﺙ‬
‫ﺕ ِﺒ ‪‬ﻤﺤ‪‬ـ ‪‬ﺩ ٍ‬
‫ل ﻤ‪‬ﺎ َﺃﻨﹾـ ﹶ‬
‫ﻥ ‪‬ﻤﺴ‪‬ﻌ‪‬ﻭ ٍﺩ ﻗﹶﺎ َ‬
‫ﻋﺒ‪ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ﺒ‪ ‬‬
‫ﻥ ‪‬‬
‫ﻋﺘﹾ ‪‬ﺒ ﹶﺔ َﺃ ‪‬‬
‫ﻥ ‪‬‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ﺒ‪ِ ‬‬
‫ﻥ ‪‬‬
‫ﻋ ‪‬ﺒﻴ‪ِ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ﺒ‪ِ ‬‬
‫ﻋﻥ‪ ‬‬
‫ﻭ‪‬‬
‫ﻀ ِﻬﻡ‪ِ ‬ﻓﺘﹾ ﹶﻨ ﹰﺔ‪.‬ﺃﺨﺭﺠﻪ ﻤﺴﻠﻡ ﺒﺭﻗﻡ)‪(١١٤‬‬
‫ﻥ ِﻝ ‪‬ﺒﻌ‪ِ ‬‬
‫ﻻ ﻜﹶﺎ ‪‬‬
‫ﻋﻘﹸﻭﹸﻝ ‪‬ﻬﻡ‪ِ ‬ﺇ ﱠ‬
‫ﻻ ﹶﺘﺒ‪‬ﹸﻠ ﹸﻐ ‪‬ﻪ ‪‬‬
‫ﺤﺩِﻴﺜﹰﺎ ﹶ‬
‫ﹶﻗﻭ‪‬ﻤ‪‬ﺎ ‪‬‬
‫ﺴﺎﺩﺴ ﹰﺎ‪ :‬ﻭﻴﺎ ﺃﻫل ﺍﻝﻌﺭﺍﻕ ﺍﻷﻋﺯﺍﺀ ‪:‬‬
‫ﻗﺩ ﺤﺒﺎﻜﻡ ﺍﷲ ﺒﻤﻨﺔ ﺍﻝﺩﻫﺭ ﻭﻓﺭﺼﺔ ﺍﻝﻌﻤﺭ‪ ،‬ﻫﺫﻩ ﺩﻭﻝﺔ ﺍﻹﺴﻼﻡ ﻭﺤﺼﻨﻪ ﺘﻘـﺎﻡ ﻋﻠـﻰ‬
‫ﺃﺭﻀﻜﻡ‪ ،‬ﻭﺘﺘﺭﻋﺭﻉ ﻓﻲ ﺃﺤﻀﺎﻨﻜﻡ‪ ،‬ﻓﺄﺭﻭﺍ ﺭﺒﻜﻡ ﻤﻥ ﺃﻨﻔﺴﻜﻡ ﺨﻴﺭﺍﹰ‪ ،‬ﻓﻬﻲ ﻤﻼﺫﻜﻡ ﺒﻌـﺩ‬
‫ﺴﻨﻴﻥ ﺍﻝﻌﺫﺍﺏ ﻭﺍﻝﻀﻴﺎﻉ‪ ،‬ﻭﻗﺩ ﻭﻝﻰ ﺯﻤﺎﻥ ﺍﻝﺒﻌﺙ‪ ،‬ﻭﻁﻭﺍﻏﻴﺕ ﺍﻝﻴـﻭﻡ ﻤـﻥ ﺍﻝـﺼﻠﻴﺒﻴﻥ‬
‫ﻭﺍﻝﻤﺭﺘﺩﻴﻥ ﻴﻬﺎﺩﻱ ﺒﻌﻀﻬﻡ ﺒﻌﻀﺎﹰ‪ ،‬ﻗﺒل ﺃﻥ ﺘﺴ‪‬ﺎﻗﻁ ﺒﻬﻡ ﺍﻷﺭﻜﺎﻥ ﻭﻗﺩ ﺨـﺎﺭﺕ ﻗـﻭﺍﻫﻡ‬
‫ﻭﺸﻠﺕ ﻤﻔﺎﺼﻠﻬﻡ ﺒﻔﻀل ﺍﷲ‪ ،‬ﻓﻬﺒﻭﺍ ﻝﺒﻴﻌﺔ ﺍﻝﺩﻭﻝﺔ ﺍﻝﻤﺴﻠﻤﺔ ﻭﺃﻋﻠﻨﻭﺍ ﻭﻻﺀﻜـﻡ ﻝﻠـﺸﺭﻴﻌﺔ‬
‫ﺍﻝﻐﺭﺍﺀ‪ ،‬ﻭﻭﻁﱢﺩﻭﺍ ﺃﺭﻜﺎﻥ ﺍﻝﺩﻴﺎﻨﺔ ﺍﻝﺴﻤﺤﺎﺀ‪ ،‬ﻭﺍﻨﺼﺭﻭﺍ ﺇﺨﻭﺍﻨﻜﻡ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻭﺁﺯﺭﻭﻫـﻡ‬
‫ﻓﻲ ﻤﺸﺭﻭﻋﻬﻡ ﺍﻝﺨﻴﺭ‪ ،‬ﻭﻭﺤ‪‬ﺩﻭﺍ ﺼﻔﻭﻓﻜﻡ ﻤﻥ ﺨﻠﻔﻬﻡ‪ ،‬ﻭﺸﺩ‪‬ﻭﺍ ﺒﺄﻴﺩﻴﻜﻡ ﻋﻠـﻰ ﺃﻴـﺩﻴﻬﻡ‪،‬‬
‫ﺴﻠﹾ ِﻡ‬
‫ﺨﻠﹸﻭﺍ ﻓِﻲ ﺍﻝـ ‪‬‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭﺍ ﺍﺩ‪ ‬ﹸ‬
‫ﻨﺼﺭ ﹰﺓ ﻝﻠﺩﻴﻥ ﻭﻓﺯﻋ ﹰﺔ ﻝﻠﺤﻕ ﻭﺃﻫﻠﻪ‪ ،‬ﻗﺎل ﺘﻌﺎﻝﻰ‪} :‬ﻴ‪‬ﺎ َﺃ‪‬ﻴﻬ‪‬ﺎ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻋ ‪‬ﺩ ‪‬ﻭ ‪‬ﻤﺒِﻴﻥ‪] {‬ﺴﻭﺭﺓ ﺍﻝﺒﻘﺭﺓ‪ ،[٢٠٨ :‬ﻭﻗـﺎل‬
‫ﻥ ِﺇﱠﻨ ‪‬ﻪ ﹶﻝ ﹸﻜﻡ‪ ‬‬
‫ﺸﻴ‪‬ﻁﹶﺎ ِ‬
‫ﺕ ﺍﻝ ﱠ‬
‫ﻁﻭ‪‬ﺍ ِ‬
‫ﺨﹸ‬
‫ﻜﹶﺎ ﱠﻓ ﹰﺔ ﻭ‪‬ﻻ ﹶﺘﱠﺘ ِﺒﻌ‪‬ﻭﺍ ﹸ‬
‫ﻥ{ ]ﺴـﻭﺭﺓ‬
‫ﻋﻠﹶﻰ ﺍﻹﺜـﻡ ﻭ‪‬ﺍﻝﹾﻌ‪‬ـﺩ‪‬ﻭ‪‬ﺍ ِ‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ِﺒ ‪‬ﺭ ﻭ‪‬ﺍﻝﱠﺘﻘﹾﻭ‪‬ﻯ ﻭ‪‬ﻻ ﹶﺘﻌ‪‬ﺎ ‪‬ﻭﻨﹸﻭﺍ ‪‬‬
‫ﺘﻌﺎﻝﻰ‪ } :‬ﻭ ﹶﺘﻌ‪‬ﺎ ‪‬ﻭﻨﹸﻭﺍ ‪‬‬
‫ﺍﻝﻤﺎﺌﺩﺓ‪.[٢ :‬‬
‫ﻓﻴﺎ ﺃﻫل ﺍﻹﺴﻼﻡ ﺍﻝﻜﺭﺍﻡ ﻫﺫﻩ ﺍﻝﺭﺍﻴﺔ ﺍﻝﺘﻲ ﺘﻨﺸﺩﻭﻥ‪ ،‬ﻭﻫﺫﻩ ﻫﻲ ﺍﻝﺩﻭﻝﺔ ﺍﻝﺘـﻲ ﺘﺅﻤ‪‬ﻠـﻭﻥ‪،‬‬
‫ﻓﺎﻝﺤﺫ ‪‬ﺭ ﺍﻝﺤﺫ ‪‬ﺭ ﻤﻥ ﺍﻝﺘﺒﺎﻁﺅ ﻓﻲ ﺍﻝﺒﻴﻌﺔ ﻭﺍﻝﻤﻨﺎﺼﺭﺓ‪ ،‬ﻭﺍﺘﹼﻘﻭﺍ ﺍﷲ ﺘﻌـﺎﻝﻰ ﻓـﻲ ﺃﻨﻔـﺴﻜﻡ‪،‬‬
‫ﻭﺍﺠﺘﻨﺒﻭﺍ ﻤﻌﺼﻴﺘﻪ ﺒﺨﺫﻻﻥ ﺃﻫل ﺍﻹﺴﻼﻡ ﻭﺘﺨﻠﻴﺘﻬﻡ ﺩﻭﻥ ﻋﻭﻥ ﺃﻭ ﻤﺩﺩ‬
‫ل ﺍﻝﱠﻠ ‪‬ﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴـﻠﻡ‪-‬‬
‫ﻥ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﻯ َﺃ ‪‬‬
‫ﻷﺸﹾ ‪‬ﻌ ِﺭ ‪‬‬
‫ﺙﺍَ‬
‫ﺤ ‪‬ﺩ ﹶﺜﻨِﻰ ﺍﻝﹾﺤ‪‬ﺎ ِﺭ ﹸ‬
‫ﻼ ٍﻡ ‪‬‬
‫ﺴﱠ‬‫ﻋﻥ‪َ ‬ﺃﺒِﻰ ‪‬‬
‫‪‬‬
‫ﺴﻤ‪ِ ‬ﻊ‬
‫ﻋ ِﺔ ﻭ‪‬ﺍﻝ ‪‬‬
‫ﺠﻤ‪‬ﺎ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬‬
‫ل ِﺒ ِﻬ ‪‬‬
‫ﺠﱠ‬
‫ﻋ ‪‬ﺯ ‪‬ﻭ ‪‬‬
‫ﺕ َﺃ ‪‬ﻤ ‪‬ﺭﻨِﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺱ ﹶﻜِﻠﻤ‪‬ﺎ ٍ‬
‫ﺨﻤ‪ِ ‬‬
‫ل ‪ »:‬ﻭَﺃﻨﹶﺎ ﺁ ‪‬ﻤ ‪‬ﺭ ﹸﻜﻡ‪ِ ‬ﺒ ﹶ‬
‫ﺤ ‪‬ﺩ ﹶﺜ ‪‬ﻬﻡ‪ ‬ﻗﹶﺎ َ‬
‫‪‬‬
‫ﺨﻠﹶـ ‪‬ﻊ‬
‫ﺸﺒ‪ٍ ‬ﺭ ﹶﻓ ﹶﻘﺩ‪ ‬ﹶ‬
‫ﻋ ِﺔ ﻗِﻴ ‪‬ﺩ ِ‬
‫ﺠﻤ‪‬ﺎ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬‬
‫ﺝ ِﻤ ‪‬‬
‫ﺨ ‪‬ﺭ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ﹶﻓ ‪‬ﻤﻥ‪ ‬ﹶ‬
‫ﺴﺒِﻴ ِ‬
‫ﺠﻬ‪‬ﺎ ِﺩ ﻓِﻰ ‪‬‬
‫ﻋ ِﺔ ﻭ‪‬ﺍﻝﹾ ِﻬﺠ‪ ‬ﺭ ِﺓ ﻭ‪‬ﺍﻝﹾ ِ‬
‫ﻭ‪‬ﺍﻝﻁﹶﺎ ‪‬‬

‫‪١٨٩‬‬
‫ﺠ ‪‬ﻬﱠﻨ ‪‬ﻡ «‪.‬‬
‫ﺠﺜﹶﺎ ‪‬‬
‫ﺠ ‪‬ﻊ ‪‬ﻭ ‪‬ﻤﻥ‪ ‬ﺩﻋ‪‬ﺎ ‪‬ﺩﻋ‪ ‬ﻭ ﹶﺓ ﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ٍﺔ ﹶﻓ ِﺈﱠﻨ ‪‬ﻪ ِﻤﻥ‪ ‬‬
‫ﻻ َﺃﻥ‪ ‬ﻴﺭ‪‬ﺍ ِ‬
‫ﻼ ِﻡ ِﻤﻥ‪ ‬ﺭﺃْﺴِ ِﻪ ِﺇ ﱠ‬
‫ﻹﺴ‪ ‬ﹶ‬
‫ﻕﺍِ‬
‫ِﺭﺒ‪ ‬ﹶ‬
‫ﺼﻠﱠﻰ ﻓﹶﺎﺩ‪‬ﻋ‪‬ﻭﺍ‬
‫ل ‪ »:‬ﹶﻨ ‪‬ﻌﻡ‪ ‬ﻭِﺇﻥ‪ ‬ﺼ‪‬ﺎ ‪‬ﻡ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ‪ .‬ﻗﹶﺎ َ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬ﻭِﺇﻥ‪ ‬ﺼ‪‬ﺎ ‪‬ﻡ ‪‬ﻭ ‪‬‬
‫ﺠلٌ ‪ :‬ﻴ‪‬ﺎ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ل ‪‬ﺭ ‪‬‬
‫ﻗﹶﺎ َ‬
‫ﻋﺒ‪‬ﺎ ‪‬ﺩ ﺍﻝﱠﻠ ِﻪ «ﺃﺨﺭﺠﻪ ﺍﻝﺒﻴﻬﻘﻲ ﻓﻲ ﺍﻝﺴﻨﻥ‬
‫ﻥ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﺴﻤ‪‬ﺎ ﹸﻜﻡ‪ِ ‬ﺒﻬ‪‬ﺎ ﺍﻝﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫ِﺒ ‪‬ﺩﻋ‪ ‬ﻭ ِﺓ ﺍﻝﱠﻠ ِﻪ ﺍﱠﻝﺫِﻯ ‪‬‬
‫ﺒﺭﻗﻡ)‪ (١٧٠٥٦‬ﻭﻫﻭ ﺼﺤﻴﺢ‬
‫ﻥ‬
‫ﻥ ‪‬ﻤﻁِﻴ ٍﻊ ﺤِﻴ ‪‬‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ﺒ‪ِ ‬‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ ِﺇﻝﹶﻰ ‪‬‬
‫ﻥ ‪‬‬
‫ﻋﺒ‪ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ﺒ‪ ‬‬
‫ل ﺠ‪‬ﺎ ‪‬ﺀ ‪‬‬
‫ﻋﻥ‪ ‬ﻨﹶﺎ ِﻓ ٍﻊ ﻗﹶﺎ َ‬
‫ﺤ ‪‬ﻤ ٍﺩ ‪‬‬
‫ﻥ ‪‬ﻤ ‪‬‬
‫ﻋﻥ‪ ‬ﺯﻴ‪ِ ‬ﺩ ﺒ‪ِ ‬‬
‫ﻭ‪‬‬
‫ﻥ‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝـ ‪‬ﺭﺤ‪ ‬ﻤ ِ‬
‫ﻷﺒِﻰ ‪‬‬
‫ل ﺍﻁﹾ ‪‬ﺭﺤ‪‬ﻭﺍ َ‬
‫ﻥ ‪‬ﻤﻌ‪‬ﺎ ِﻭ ‪‬ﻴ ﹶﺔ ﹶﻓﻘﹶﺎ َ‬
‫ﻥ ‪‬ﻴﺯِﻴ ‪‬ﺩ ﺒ‪ِ ‬‬
‫ﻥ ‪‬ﺯ ‪‬ﻤ ‪‬‬
‫ﺤ ‪‬ﺭﺓِ ﻤ‪‬ﺎ ﻜﹶﺎ ‪‬‬
‫ﻥ ِﻤﻥ‪َ ‬ﺃﻤ‪ِ ‬ﺭ ﺍﻝﹾ ‪‬‬
‫ﻜﹶﺎ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼـﻠﻰ ﺍﷲ‬
‫ﺕ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﺴ ِﻤﻌ‪ ‬ﹸ‬
‫ﺤﺩِﻴﺜﹰﺎ ‪‬‬
‫ﻙ ‪‬‬
‫ﺤ ‪‬ﺩ ﹶﺜ ‪‬‬
‫ﻙ ﻷُ ‪‬‬
‫ﺱ َﺃ ﹶﺘﻴ‪‬ﹸﺘ ‪‬‬
‫ﻷﺠ‪ِ‬ﻠ ‪‬‬
‫ﻙ َ‬
‫ل ِﺇﻨﱢﻰ ﹶﻝﻡ‪ ‬ﺁ ِﺘ ‪‬‬
‫ِﻭﺴ‪‬ﺎ ‪‬ﺩ ﹰﺓ ﹶﻓﻘﹶﺎ َ‬
‫ﺨﹶﻠ ‪‬ﻊ ‪‬ﻴﺩ‪‬ﺍ‬
‫ل » ‪‬ﻤﻥ‪ ‬ﹶ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻴﻘﹸﻭ ُ‬
‫ﺕ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﺴ ِﻤﻌ‪ ‬ﹸ‬
‫ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻴﻘﹸﻭﹸﻝ ‪‬ﻪ ‪‬‬
‫ﺕ ﻤِﻴ ﹶﺘ ﹰﺔ‬
‫ﻋﹸﻨ ِﻘ ِﻪ ‪‬ﺒﻴ‪ ‬ﻌﺔﹲ ﻤ‪‬ﺎ ﹶ‬
‫ﺱ ﻓِﻰ ‪‬‬
‫ﺕ ‪‬ﻭﹶﻝﻴ‪ ‬‬
‫ﺠ ﹶﺔ ﹶﻝ ‪‬ﻪ ‪‬ﻭ ‪‬ﻤﻥ‪ ‬ﻤ‪‬ﺎ ﹶ‬
‫ﺤ‪‬‬
‫ﻻ ‪‬‬
‫ﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻴﻭ‪ ‬ﻡ ﺍﻝﹾ ِﻘﻴ‪‬ﺎ ‪‬ﻤ ِﺔ ﹶ‬
‫ﻋ ٍﺔ ﹶﻝ ِﻘ ‪‬‬
‫ِﻤﻥ‪ ‬ﻁﹶﺎ ‪‬‬
‫ﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ﹰﺔ «‪.‬ﺃﺨﺭﺠﻪ ﻤﺴﻠﻡ ﺒﺭﻗﻡ)‪(٤٨٩٩‬‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ‪‬ﻤﺭ‪ِ ‬ﺀ ﺍﻝﹾ ‪‬ﻤﺴ‪ِ‬ﻠ ِﻡ‬
‫ل ‪ »:‬‬
‫ﻰ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪َ -‬ﺃﱠﻨ ‪‬ﻪ ﻗﹶﺎ َ‬
‫ﻥ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻋِ‬‫ﻋ ‪‬ﻤ ‪‬ﺭ ‪‬‬
‫ﻥ ‪‬‬
‫ﻥ ﺍﺒ‪ِ ‬‬
‫ﻋِ‬‫ﻭ‪‬‬
‫ﻼ ﺴ‪‬ـﻤ‪ ‬ﻊ‬
‫ﺼ ‪‬ﻴ ٍﺔ ﹶﻓ ﹶ‬
‫ﺼ ‪‬ﻴ ٍﺔ ﹶﻓﺈِﻥ‪ُ ‬ﺃ ِﻤ ‪‬ﺭ ِﺒ ‪‬ﻤﻌ‪ِ ‬‬
‫ﻻ َﺃﻥ‪ ‬ﻴﺅْ ‪‬ﻤ ‪‬ﺭ ِﺒ ‪‬ﻤﻌ‪ِ ‬‬
‫ﺏ ‪‬ﻭ ﹶﻜ ِﺭ ‪‬ﻩ ِﺇ ﱠ‬
‫ﺤ ‪‬‬
‫ﻋ ﹸﺔ ﻓِﻴﻤ‪‬ﺎ َﺃ ‪‬‬
‫ﺴﻤ‪ ‬ﻊ ﻭ‪‬ﺍﻝﻁﱠﺎ ‪‬‬
‫ﺍﻝ ‪‬‬
‫ﻋ ﹶﺔ «ﺃﺨﺭﺠﻪ ﻤﺴﻠﻡ ﺒﺭﻗﻡ)‪.( ٤٨٦٩‬‬
‫ﻻ ﻁﹶﺎ ‪‬‬
‫‪‬ﻭ ﹶ‬
‫ﻰ ‪ -‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪َ -‬ﺃﻨﹶـﺎ‬
‫ﺕ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ل َﺃ ﹶﺘﻴ‪ ‬ﹸ‬
‫ﺸ ٍﻊ ‪ -‬ﺭﻀﻰ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻗﹶﺎ َ‬ ‫ﻭ ‪‬‬
‫ﻋﻥ‪ ‬ﻤﺠ‪‬ﺎ ِ‬
‫ﻼ ‪‬ﻡ‬
‫ﺕ ﻋ‪‬ـ ﹶ‬
‫ﻷﻫ‪ِ‬ﻠﻬ‪‬ﺎ « ‪ .‬ﹶﻓ ﹸﻘﻠﹾـ ﹸ‬
‫ﺕ ﺍﻝﹾ ِﻬﺠ‪ ‬ﺭ ﹸﺓ َ‬
‫ﻀ ِ‬
‫ل » ‪‬ﻤ ‪‬‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ِﻬﺠ‪ ‬ﺭ ِﺓ ‪ .‬ﹶﻓﻘﹶﺎ َ‬
‫ﺕ ﺒ‪‬ﺎ ِﻴﻌ‪‬ﻨﹶﺎ ‪‬‬
‫‪‬ﻭَﺃﺨِﻰ ﹶﻓ ﹸﻘﻠﹾ ﹸ‬
‫ﺠﻬ‪‬ﺎ ِﺩ « ﺃﺨﺭﺠﻪ ﺍﻝﺒﺨﺎﺭﻱ ﺒﺭﻗﻡ)‪٢٩٦٢‬ﻭ‪.(٢٩٦٣‬‬
‫ﻼ ِﻡ ﻭ‪‬ﺍﻝﹾ ِ‬
‫ﻹﺴ‪ ‬ﹶ‬
‫ﻋﻠﹶﻰ ﺍ ِ‬
‫ل» ‪‬‬
‫ﹸﺘﺒ‪‬ﺎ ِﻴ ‪‬ﻌﻨﹶﺎ ﻗﹶﺎ َ‬
‫ﻭﻤﺎﺴﺒﻕ ﺒﻴﺎﻨﻪ ﻫﻭ ﺍﻝﺫﻱ ﻨﺭﺍﻩ ﻤﻭﺍﻓﻘ ﹰﺎ ﻝﻅﻭﺍﻫﺭ ﺍﻝﻜﺘﺎﺏ ﻭ ﺍﻝﺴﻨﺔ ﺒﻔﻬﻡ ﺴـﻠﻑ ﺍﻷﻤـﺔ ‪،‬‬
‫ﻭﺠﺎﺭ ﻋﻠﻰ ﺍﻋﺘﻘﺎﺩ ﺍﻷﺌﻤﺔ‪ .‬ﻭﻝﺫﺍ ﻓﺈﻥ ﺍﻻﺘﺠﺎﻫﺎﺕ ﺒﻜﺎﻓﺔ ﺍﻨﺘﻤﺎﺌﺘﻬﺎ ﺍﻝﻌﻘﺩﻴﺔ ﻭ ﺍﻝﺤﺭﻜﻴﺔ ﻓﻲ‬
‫ﻤﻔﻬﻭﻡ ﺍﻝﺨﻼﻓﺔ ﻭ ﺍﻹﻤﺎﻤﺔ ﻭ ﺍﻝﺒﻴﻌﺔ ﻤﺎﺒﻴﻥ ﻁﺭﻓﻴﻥ ﻭﻭﺴﻁ ﻓﻁﺎﺌﻔﺔ ﻗﺩ ﻏﻠـﺕ ﻭﺭﺃﺕ ﺃﻥ‬
‫ﻻ ﻗﻭﺍﻡ ﻝﺒﻌﺽ ﺸﺭﺍﺌﻊ ﺍﻝ ‪‬ﺩﻴ‪‬ﻥ ﺍﻝﻅﺎﻫﺭﺓ ﻜﺎﻝﺠﻤﻊ ﻭﺍﻝﺠﻤﺎﻋـﺎﺕ ﻭ ﺍﻝﺠﻬـﺎﺩ ﺇﻻ ﺒﺎﻹﻤـﺎﻡ‬
‫ﻤﻨﺘﻅﺭ ﻓﻘﻌﺩﻭﺍ ﻋﻠﻰ ﺇﺜﺭ ﻫﺫﺍ ﻋﻥ ﺇﻅﻬﺎﺭ ﺩﻴﻥ ﺍﷲ ﻭﺘﺭﻜﻭﺍ ﻤـﺎ ﺍﻓﺘـﺭﺽ ﺍﷲ ﻋﻠـﻴﻬﻡ‬
‫ﻭﺠﻌﻠﻭﺍ ﻤﺩﺍﺭ ﺍﻝ ‪‬ﺩﻴ‪‬ﻥ ﻋﻠﻰ ﺍﻹﻤﺎﻤﺔ ؛ﻜﻁﻭﺍﺌﻑ ﺍﻝﺭﺍﻓﻀﺔ ﻭﻤﻥ ﺘﺒﻌﻬﻡ ﻭﺃﺨﺫ ﺒﻨﺤـﻭ ﻫـﺫﺍ‬
‫ﺍﻝﻤﺴﻠﻙ ﺠﻤﺎﻋﺎﺕ ﺭﺘﺒﺕ ﻨﻔﺱ ﺘﻠﻙ ﺍﻵﺜﺎﺭ ﺃﻭ ﻗﺭﻴﺒ ﹰﺎ ﻤﻨﻬﺎ ﻓﺄﻗﺎﻤﻭﺍ ﺨﻠﻴﻔـﺔ ﺒـﻼ ﺸـﻭﻜﺔ‬
‫ﻭﻤﻨﻌﺔ ﺤﺘﻰ ﻏﺩﻭﺍ ﺃﻀﺤﻭﻜﺔ ﻝﻠﻌﻘﻼﺀ‪ ،‬ﻭﻁﺎﺌﻔﺔ ﻝﻡ ﺘﺭﻓﻊ ﺒﺫﻝﻙ ﺭﺃﺴ ﹰﺎ ﻭﻓﺭﻁـﺕ ﻭﺭﺩﺕ‬
‫ﺒﻁﺎﻏﻭﺕ ﺍﻝﺘﺄﻭﻴل ﺍﻝﻔﺎﺴﺩ ﻤﺎﺠﺎﺀ ﻋﻥ ﺍﷲ ﻭﻋﻥ ﺭﺴﻭل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴـﻠﻡ ﻭﻜـﻼ‬
‫ﻁﺭﻓﻲ ﻗﺼﺩ ﺍﻷﻤﻭﺭ ﺫﻤﻴﻡ‪.‬‬

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‫ﻭﻤﻨﻬﺠﻨﺎ‪ . .‬ﺤﻴﺙ ﻨﺤﻥ ﻫﻨﺎ ﺇﻥ ﺸﺎﺀ ﺍﷲ ﺃﻥ ﻨﺩﻋﻭ ﺇﻝـﻰ ﺍﷲ ﻋﻠـﻰ ﺒـﺼﻴﺭﺓ ﻭﻨـﺄﻤﺭ‬
‫ﺒﺎﻝﻤﻌﺭﻭﻑ ﻭﻨﻨﻬﻰ ﻋﻥ ﺍﻝﻤﻨﻜﺭ ﻭﻨﻨﺼﺢ ﷲ ﻭﺭﺴﻭﻝﻪ ﻭﺃﺌﻤـﺔ ﺍﻝﻤـﺴﻠﻤﻴﻥ ﻭﻋـﺎﻤﺘﻬﻡ‪،‬‬
‫ﻭﻨﺼﺒﺭ ﻋﻠﻰ ﺃﺫﻯ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻭﻨﻁﻴﻊ ﺒﺎﻝﻤﻌﺭﻭﻑ ﻭﻨﻌﺭﺽ ﻋـﻥ ﺍﻝﻤﻨﻜـﺭ ﻭﻨﺤـﺭﺽ‬
‫ﺍﻝﻤﺅﻤﻨﻴﻥ ﻋﻠﻰ ﺍﻝﻘﺘﺎل‪ ،‬ﺜﻡ ﻨﺴﻌﻰ ﻝﻨﻘﻑ ﻤﻌﻬﻡ ﻤﻭﻗﻑ ﺍﻝﻤﻭﺕ ﻝﺩﻓﻊ ﺍﻝﺼﻭﺍﺌل ﻋﻥ ﻫـﺫﻩ‬
‫ﺍﻷﻤﺔ ﺍﻝﻤﺴﻠﻤﺔ‪.‬‬
‫ﻭﺁﺨﺭ ﺩﻋﻭﺍﻨﺎ ﺃﻥ ﺍﻝﺤﻤﺩ ﷲ ﺭﺏ ﺍﻝﻌﺎﻝﻤﻴﻥ‬
‫ﻭﺼﻠﻰ ﺍﷲ ﻋﻠﻰ ﻤﺤﻤﺩ ﺍﻝﻨﺒﻲ ﺍﻷﻤﻲ ﻭﻋﻠﻰ ﺁﻝﻪ ﻭﺼﺤﺒﻪ ﻭﺴﻠﻡ‬
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 ‫ﺍﻝﺤﻕ ﺒﺎﻝﻘﺎﻓﻠﺔ‬
‫ﻝﻠﻘﺎﺌﺩ ﺍﻝﺸﻬﻴﺩ ﺍﻝﺤﻲ ﺃﺒﻲ ﻤﺼﻌﺏ ﺍﻝﺯﺭﻗﺎﻭﻱ ﺭﺤﻤﻪ ﺍﷲ‬
‫ﺇﻥ ﺍﻝﺤﻤﺩ ﷲ‪ ،‬ﻨﺤﻤﺩﻩ ﻭﻨﺴﺘﻌﻴﻨﻪ ﻭﻨﺴﺘﻐﻔﺭﻩ‪ ،‬ﻭﻨﻌﻭﺫ ﺒﺎﷲ ﻤﻥ ﺸـﺭﻭﺭ ﺃﻨﻔـﺴﻨﺎ ﻭﻤـﻥ‬
‫ﺴﻴﺌﺎﺕ ﺃﻋﻤﺎﻝﻨﺎ ﻤﻥ ﻴﻬﺩﻩ ﺍﷲ ﻓﻼ ﻤﻀل ﻝﻪ‪ ،‬ﻭﻤﻥ ﻴﻀﻠل ﻓﻼ ﻫﺎﺩﻱ ﻝﻪ‪ ،‬ﻭﺃﺸـﻬﺩ ﺃﻥ ﻻ‬
‫ﺇﻝﻪ ﺇﻻ ﺍﷲ ﻭﺤﺩﻩ ﻻ ﺸﺭﻴﻙ ﻝﻪ‪ ،‬ﻭﺃﺸﻬﺩ ﺃﻥ ﻤﺤﻤﺩﹰﺍ ﻋﺒﺩﻩ ﻭﺭﺴﻭﻝﻪ ﺒﻠﻎ ﺍﻝﺭﺴـﺎﻝﺔ ﻭﺃﺩﻯ‬
‫ﺍﻷﻤﺎﻨﺔ ﻭﻨﺼﺢ ﺍﻷﻤﺔ ﻭﺘﺭﻜﻬﺎ ﻋﻠﻰ ﺍﻝﻤﺤﺠ‪‬ﺔ ﺍﻝﺒﻴﻀﺎﺀ ﻝﻴﻠﻬﺎ ﻜﻨﻬﺎﺭﻫﺎ ﻻ ﻴﺯﻴﻎ ﻋﻨﻬـﺎ ﺇﻻ‬
‫ﻫﺎﻝﻙ‪.‬‬
‫ﻥ{ )‪ (١٠٢‬ﺴﻭﺭﺓ‬
‫ﻻ ‪‬ﻭﺃَﻨﺘﹸﻡ ‪‬ﻤﺴ‪ِ‬ﻠﻤ‪‬ﻭ ‪‬‬
‫ﻥ ِﺇ ﱠ‬
‫ﻻ ﹶﺘﻤ‪‬ﻭﹸﺘ ‪‬‬
‫ﻕ ﹸﺘﻘﹶﺎ ِﺘ ِﻪ ‪‬ﻭ ﹶ‬
‫ﺤﱠ‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭﺍﹾ ﺍﱠﺘﻘﹸﻭﺍﹾ ﺍﻝﹼﻠ ‪‬ﻪ ‪‬‬
‫}ﻴ‪‬ﺎ َﺃ‪‬ﻴﻬ‪‬ﺎ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻕ ِﻤﻨﹾﻬ‪‬ـﺎ‬
‫ﺨﻠﹶـ ﹶ‬
‫ﺱ ﻭ‪‬ﺍﺤِـ ‪‬ﺩ ٍﺓ ‪‬ﻭ ﹶ‬
‫ﺨﹶﻠ ﹶﻘﻜﹸﻡ ﻤ‪‬ﻥ ﱠﻨﻔﹾ ٍ‬
‫ﺱ ﺍﱠﺘﻘﹸﻭﺍﹾ ‪‬ﺭ‪‬ﺒ ﹸﻜ ‪‬ﻡ ﺍﱠﻝﺫِﻱ ﹶ‬
‫ﺁل ﻋﻤﺭﺍﻥ }ﻴ‪‬ﺎ َﺃ‪‬ﻴﻬ‪‬ﺎ ﺍﻝﻨﱠﺎ ‪‬‬
‫ﻥ‬
‫ﻷﺭ‪‬ﺤ‪‬ـﺎ ‪‬ﻡ ِﺇ ‪‬‬
‫ﻥ ِﺒ ِﻪ ﻭ‪‬ﺍ َ‬
‫ﻻ ﹶﻜﺜِﻴﺭ‪‬ﺍ ‪‬ﻭ ِﻨﺴ‪‬ﺎﺀ ﻭ‪‬ﺍﱠﺘﻘﹸﻭﺍﹾ ﺍﻝﹼﻠﻪ‪ ‬ﺍﱠﻝﺫِﻱ ﹶﺘﺴ‪‬ﺎﺀﻝﹸﻭ ‪‬‬
‫ﺙ ﻤِﻨﹾ ‪‬ﻬﻤ‪‬ﺎ ِﺭﺠ‪‬ﺎ ﹰ‬
‫ﺠﻬ‪‬ﺎ ‪‬ﻭ ‪‬ﺒ ﱠ‬
‫‪‬ﺯﻭ‪ ‬‬
‫ﻋﹶﻠﻴ‪ ‬ﹸﻜﻡ‪ ‬ﺭﻗِﻴﺒ‪‬ﺎ{ )‪ (١‬ﺴﻭﺭﺓ ﺍﻝﻨﺴﺎﺀ ‪.‬‬
‫ﻥ ‪‬‬
‫ﺍﻝﹼﻠ ‪‬ﻪ ﻜﹶﺎ ‪‬‬
‫ﺴﺩِﻴﺩ‪‬ﺍ )‪ (٧٠‬ﻴﺼ‪ِ‬ﻠﺢ‪ ‬ﹶﻝ ﹸﻜﻡ‪َ ‬ﺃﻋ‪‬ﻤ‪‬ﺎﹶﻝ ﹸﻜﻡ‪ ‬ﻭ ‪‬ﻴﻐﹾ ِﻔﺭ‪‬‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭﺍ ﺍﺘﱠﻘﹸﻭﺍ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻭﻗﹸﻭﻝﹸﻭﺍ ﹶﻗﻭ‪‬ﻝﹰﺎ ‪‬‬
‫}ﻴ‪‬ﺎ َﺃ‪‬ﻴﻬ‪‬ﺎ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻋﻅِﻴﻤ‪‬ﺎ{ )‪ (٧١‬ﺴﻭﺭﺓ ﺍﻷﺤﺯﺍﺏ‬
‫ﻁﻊ‪ ‬ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻭ ‪‬ﺭﺴ‪‬ﻭﹶﻝ ‪‬ﻪ ﹶﻓ ﹶﻘﺩ‪ ‬ﻓﹶﺎ ‪‬ﺯ ﹶﻓﻭ‪ ‬ﺯﺍ ‪‬‬
‫ﹶﻝ ﹸﻜﻡ‪ ‬ﹸﺫﻨﹸﻭ ‪‬ﺒ ﹸﻜﻡ‪ ‬ﻭﻤ‪‬ﻥ ‪‬ﻴ ِ‬
‫ﺃﻤﺎ ﺒﻌﺩ‪:‬‬
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‫ﻥ ﺃﻥ‪ ‬ﻻ ﺘﻼﻗﻴﺎ‬
‫ﻅ‪‬‬‫ل ﺍﻝ ﱠ‬
‫ﻅﻨﱠﺎﻥ ﹸﻜ ﱠ‬
‫ﻥ ﺒ‪‬ﻌﺩ‪‬ﻤﺎ ‪‬ﻴ ﹸ‬
‫ﺸﺘِﻴ ﹶﺘﻴ‪ِ ‬‬
‫ﷲ ﺍﻝ ﱠ‬
‫ﻭ ﹶﻗﺩ‪ ‬ﻴ‪‬ﺠ ‪‬ﻤ ‪‬ﻊ ﺍ ُ‬
‫ﺇﻝﻰ ﺃﺨﻭﺓ ﺍﻝﻤﻨﻬﺞ ﻭﺭﻓﺎﻕ ﺍﻝﺩﺭﺏ ﻭﺃﺨﻼﺀ ﺍﻝﺭﻭﺡ؛‬
‫ﺃﺨﺎﻁﺒﻜﻡ ﻭﺍﻝﺸﻭﻕ ﻴﺤﺩﻭﻨﻲ ﻭﺃﻤل ﺍﻝﻠﻘﺎﺀ ﻴﺩﻓﻌﻨﻲ ﺃﻥ ﻴﺠﻤﻊ ﺍﷲ ﺍﻝﺸﻤل‪ ،‬ﻭﺃﻥ ﻴﻠﺘﺄﻡ ﺍﻝﺠﻤﻊ‬
‫ﻜﺭﺓ ﺃﺨﺭىﻌﻠﻰ ﻁﺎﻋﺔ ﺍﷲ ﻭﺍﻝﺠﻬﺎﺩ ﻓﻲ ﺴﺒﻴل ﺍﷲ‪.‬‬
‫ﺃﺨﺎﻁﺒﻜﻡ ﻭﺃﻨﺎ ﺃﻨﺘﻅﺭ ﺍﻝﻴﻭﻡ ﺍﻝﺫﻱ ﺘﺼﻠﻭﻥ ﻓﻴﻪ ﺤﺒﺎل ﺍﻝﻭﺩ ﺍﻝﺴﺎﺒﻕ ﻭﺘﺭﻤﻤﻭﻥ ﻓﻴﻪ ﺒﻨـﺎﺀ‬
‫ﺍﻷﺨﻭﺓ ﺍﻝﺴﺎﻝﻔﺔ‪.‬‬
‫ﻜﻴﻑ ﻭﻜل ﻋﻴﻥ ﺘﻨﻁﻕ‬ ‫ﺤﺒﻲ ﻝﻜﻡ ﻴﺎ ﺃﺨﻭﺘﻲ ﻝﻤ‪‬ﺎ ﻴﻌﺩ ﺴﺭﺍ‬
‫ﺤﺒ ﹰﺎ ﻋﻠﻰ ﺠﻨﺒﺎﺕ ﻗﻠﺒﻲ ﻴﺸﺭﻕ‬ ‫ﺒﻤﺤﺒﺔ ﺍﷲ ﺍﻝﻌﻠﻲ ﻴﺤﺒﻜﻡ‬
‫ﻤﺎ ﻀﺎﻕ ﻋﻨﻪ ﺍﻝﻘﻠﺏ ﻭﻫﻭ ﻀﻴﻕ‬ ‫ﻓﻜل ﻓﺭﺩ ﻓﻲ ﺍﻝﻔﺅﺍﺩ ﻤﻜﺎﻨﻪ‬
‫ل ﺍﻝﻤﻭﺍﻓﻕ‪ ،‬ﻭﻋ ‪‬ﺯ ﺍﻝﻨﺼﻴﺭ‪ ،‬ﻭﻜﺜـﺭﺕ ﺍﻝﺠـﺭﺍﺡ ﻭﺍﺸـﺘ ‪‬ﺩ ﺍﻝﺨﻁـﺏ‬
‫ﺃﺨﺎﻁﺒﻜﻡ ﺒﻌﺩ ﺃﻥ ﻗ ّ‬
‫ﻭﺘﺨﻁﻔﺕ ﻴﺩ ﺍﻝﻤﻨﻭﻥ ﻜﺜﻴﺭﹰﺍ ﻤﻥ ﺍﻝﻔﺭﺴﺎﻥ ﺍﻷﻭﺍﺌل‪ ،‬ﻭﺍﻷﺒﻁﺎل ﺍﻷﻤﺎﺜل‪.‬‬
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‫‪ -‬ﻫﺫﺍ ﺍﻝﺒﻴﺕ ل ﻗﻴﺱ ﻝﺒﻨﻰ ﻤﻥ ﻗﺼﺩﺓ ﻁﻭﻴﻠﺔ‬

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 ‫ﻭﻗﺩ ﺃﺨﺭﻨﺎ ﺍﷲ ﻝﺤﻜﻤﺔ ﻴﻌﻠﻤﻬﺎ‪.‬‬
‫ﻰ ﻓﻲ ﺤﻠﻭﻕ ﺍﻝﻁﻐﺎﺓ‪ ،‬ﻭﺴﻴﻔ ﹰﺎ ﻤﺴﻠﻁﹰﺎ ﻋﻠﻰ‬
‫ﻭﻨﺤﻥ ﻨﻌﺎﻫﺩﻩ ﺴﺒﺤﺎﻨﻪ ﻭﻨﻌﺎﻫﺩﻜﻡ ﺃﻥ ﻨﻅل ﺸﺠ ‪‬‬
‫ﺭﻗﺎﺏ ﺍﻝﻅﺎﻝﻤﻴﻥ‪ ،‬ﻭﺠﻨﺩﹰﺍ ﻝﻺﺴﻼﻡ ﻨﺫﻭﺩ ﻋﻥ ﺤﻴﺎﻀﻪ‪ ،‬ﻭﻨﺴﺘﺴﻬل ﻓﻲ ﺴﺒﻴﻠﻪ ﺍﻝـﺼﻌﺏ‪،‬‬
‫ﻭﻨﺴﺘﺭﺨﺹ ﻨﻔﻭﺴﻨﺎ ﺤﺘﻰ ﻴﻅﻬﺭﻩ ﺍﷲ ﺃﻭ ﻨﻬﻠﻙ ﺩﻭﻨﻪ‪.‬‬
‫ﺃﺨﺎﻁﺒﻜﻡ ﻤﺸﻔﻘ ﹰﺎ ﻨﺎﺼﺤﺎﹰ‪ ،‬ﻭﺤﺯﻴﻨ ﹰﺎ ﻤﺘﻌﺠﺒ ﹰﺎ ﺃﻥ ﻴﺘﺨﻠﻑ ﻤﺜﻠﻜﻡ ﻋﻥ ﺍﻝﺭﻜـﺏ‪ ،‬ﻭﻴـﺴﺘﺄﺨﺭ‬
‫ﺒﻌﻀﻜﻡ ﻴﺴﺘﺒﻘﻲ ﺍﻝﺤﻴﺎﺓ‪ ،‬ﻭﻴﺜﹼﺎﻗل ﺠﻤﻌﻜﻡ ﻋﻥ ﺍﻝﻨﻔﻴﺭ‪ ،‬ﻭﻗﺩ ﺃﺘﺎﻜﻡ ﺍﻝﺼﻠﻴﺏ ﻭﺃﺠﻠﺏ ﻋﻠﻴﻜﻡ‬
‫ﺒﺨﻴﻠﻪ ﻭﺭﺠﻠﻪ ﻭﺭﻤﺎﻜﻡ ﻋﻥ ﻗﻭﺱ ﻭﺍﺤﺩﺓ‪.‬‬
‫ﻓﺄﻴﻥ ﺤﺩﻴﺙ ﺍﻝﻤﺎﻀﻲ‪ ،‬ﻭﺴﻤﺭ ﺍﻝﻠﻴﺎﻝﻲ‪ ،‬ﻭﺠﺭﺍﺤﺎﺕ ﺍﻷﻴﺎﻡ‪ ،‬ﻭﺁﻫﺎﺕ ﺍﻝﻤﺸﺘﺎﻗﻴﻥ ﺇﻝﻰ ﺍﻝﺠﻬﺎﺩ‬
‫ﻭ ﺍﻝﺠﻨﺎﻥ ﻭﺍﻝﺤﻭﺭ!!‬
‫ﺃﺘﺭﻀﻭﻥ ﻷﻨﻔﺴﻜﻡ ﻤﺜل ﺍﻝﺴﻭﺀ؟!‬
‫ﺼﻠﹶﺎ ﹶﺓ ‪‬ﻭ َﺁﺘﹸﻭﺍ ﺍﻝ ‪‬ﺯﻜﹶﺎ ﹶﺓ‬
‫ل ﹶﻝ ‪‬ﻬﻡ‪ ‬ﹸﻜﻔﱡﻭﺍ َﺃﻴ‪ِ ‬ﺩ ‪‬ﻴ ﹸﻜﻡ‪ ‬ﻭَﺃﻗِﻴ ‪‬ﻤﻭﺍ ﺍﻝ ‪‬‬
‫ﻥ ﻗِﻴ َ‬
‫ﻗﺎل ﺍﷲ ﺴﺒﺤﺎﻨﻪ‪َ } :‬ﺃﹶﻝﻡ‪ ‬ﹶﺘ ‪‬ﺭ ِﺇﻝﹶﻰ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺨﺸﹾ ‪‬ﻴ ِﺔ ﺍﻝﻠﱠـ ِﻪ َﺃﻭ‪َ ‬ﺃﺸﹶـ ‪‬ﺩ ﺨﹶـﺸﹾ ‪‬ﻴ ﹰﺔ‬
‫ﺱ ﹶﻜ ﹶ‬
‫ﻥ ﺍﻝﻨﱠﺎ ‪‬‬
‫ﺸﻭ‪ ‬‬
‫ل ِﺇﺫﹶﺍ ﹶﻓﺭِﻴﻕﹲ ِﻤﻨﹾ ‪‬ﻬﻡ‪ ‬ﻴﺨﹾ ﹶ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬ ‪‬ﻡ ﺍﻝﹾ ِﻘﺘﹶﺎ ُ‬
‫ﺏ ‪‬‬
‫ﹶﻓﹶﻠﻤ‪‬ﺎ ﹸﻜ ِﺘ ‪‬‬
‫ﻉ ﺍﻝـ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ﹶﻗﻠِﻴـلٌ‬
‫ﺏ ﹸﻗلْ ‪‬ﻤﺘﹶﺎ ‪‬‬
‫ل ﹶﻗﺭِﻴ ٍ‬
‫ﺠٍ‬
‫ﺨﺭ‪ ‬ﹶﺘﻨﹶﺎ ِﺇﻝﹶﻰ َﺃ ‪‬‬
‫ل ﹶﻝﻭ‪‬ﻝﹶﺎ َﺃ ﱠ‬
‫ﻋﹶﻠﻴ‪‬ﻨﹶﺎ ﺍﻝﹾ ِﻘﺘﹶﺎ َ‬
‫ﺕ ‪‬‬
‫‪‬ﻭﻗﹶﺎﻝﹸﻭﺍ ‪‬ﺭ‪‬ﺒﻨﹶﺎ ِﻝ ‪‬ﻡ ﹶﻜ ﹶﺘﺒ‪ ‬ﹶ‬
‫ﺕ ‪‬ﻭﻝﹶـﻭ‪‬‬
‫ﻥ ﹶﻓﺘِﻴﻠﹰﺎ )‪َ (٧٧‬ﺃﻴ‪ ‬ﹶﻨﻤ‪‬ﺎ ﹶﺘﻜﹸﻭﻨﹸﻭﺍ ‪‬ﻴﺩ‪ِ ‬ﺭ ﹸﻜ ﹸﻜ ‪‬ﻡ ﺍﻝﹾﻤ‪‬ـﻭ‪ ‬ﹸ‬
‫ﻥ ﺍﱠﺘﻘﹶﻰ ‪‬ﻭﻝﹶﺎ ﹸﺘﻅﹾﹶﻠﻤ‪‬ﻭ ‪‬‬
‫ﺨﻴ‪‬ﺭ‪ِ ‬ﻝ ‪‬ﻤ ِ‬
‫ﺨ ‪‬ﺭ ﹸﺓ ﹶ‬
‫ﻭ‪‬ﺍﻝﹾ َﺂ ِ‬
‫ﺴ‪‬ﻴ َﺌﺔﹲ‬
‫ﺼﺒ‪ ‬ﻬﻡ‪ ‬‬
‫ﻋﻨﹾ ِﺩ ﺍﻝﱠﻠ ِﻪ ‪‬ﻭِﺇﻥ‪ ‬ﹸﺘ ِ‬
‫ﺴ ﹶﻨﺔﹲ ‪‬ﻴﻘﹸﻭﻝﹸﻭﺍ ﻫ‪ِ ‬ﺫ ِﻩ ِﻤﻥ‪ِ ‬‬
‫ﺤ‪‬‬‫ﺼﺒ‪ ‬ﻬﻡ‪ ‬‬
‫ﺸ‪‬ﻴ ‪‬ﺩ ٍﺓ ‪‬ﻭِﺇﻥ‪ ‬ﹸﺘ ِ‬
‫ﹸﻜﻨﹾﹸﺘﻡ‪ ‬ﻓِﻲ ‪‬ﺒﺭ‪‬ﻭﺝٍ ‪‬ﻤ ﹶ‬
‫ﺤﺩِﻴﺜﹰﺎ‬
‫ﻥ ‪‬‬
‫ﻥ ‪‬ﻴﻔﹾ ﹶﻘﻬ‪‬ﻭ ‪‬‬
‫ل ‪‬ﻫ ُﺅﻝﹶﺎ ِﺀ ﺍﻝﹾ ﹶﻘﻭ‪ِ ‬ﻡ ﻝﹶﺎ ‪‬ﻴﻜﹶﺎﺩ‪‬ﻭ ‪‬‬
‫ﻋﻨﹾ ِﺩ ﺍﻝﱠﻠ ِﻪ ﹶﻓﻤ‪‬ﺎ ِ‬
‫ل ِﻤﻥ‪ِ ‬‬
‫ﻙ ﹸﻗلْ ﻜﹸ ﱞ‬
‫ﻋﻨﹾ ِﺩ ‪‬‬
‫‪‬ﻴﻘﹸﻭﻝﹸﻭﺍ ‪‬ﻫ ِﺫ ِﻩ ِﻤﻥ‪ِ ‬‬
‫ﻙ‬
‫ﻙ ‪‬ﻭَﺃﺭ‪‬ﺴ‪‬ـﻠﹾﻨﹶﺎ ‪‬‬
‫ﺴ‪‬‬‫ﺴ‪‬ﻴ َﺌ ٍﺔ ﹶﻓ ِﻤﻥ‪ ‬ﹶﻨﻔﹾـ ِ‬
‫ﻙ ِﻤﻥ‪ ‬‬
‫ﻥ ﺍﻝﱠﻠ ِﻪ ‪‬ﻭﻤ‪‬ﺎ َﺃﺼ‪‬ﺎ ‪‬ﺒ ‪‬‬
‫ﺴ ﹶﻨ ٍﺔ ﹶﻓ ِﻤ ‪‬‬
‫ﺤ‪‬‬‫ﻙ ِﻤﻥ‪ ‬‬
‫)‪ (٧٨‬ﻤ‪‬ﺎ َﺃﺼ‪‬ﺎ ‪‬ﺒ ‪‬‬
‫ﺸﻬِﻴﺩ‪‬ﺍ )‪] (٧٩‬ﺍﻝﻨﺴﺎﺀ‪.{ [٧٩-٧٧/‬‬
‫ﺱ ‪‬ﺭﺴ‪‬ﻭﻝﹰﺎ ‪‬ﻭ ﹶﻜﻔﹶﻰ ﺒِﺎﻝﱠﻠ ِﻪ ﹶ‬
‫ﻝِﻠﱠﻨﺎ ِ‬
‫ﻓﻬﺎﻫﻲ ﺃﻤﺭﻴﻜﺎ ﺠﺎﺀﺕ ﺒﻘﻀﻬﺎ ﻭﻗﻀﻴﻀﻬﺎ‪ ،‬ﻭﺃﻗﺒﻠـﺕ ﺒﻔﺨﺭﻫـﺎ ﻭﺨﻴﻼﺌﻬـﺎ ﺘﺤـﺎ ‪‬ﺩ ﺍﷲ‬
‫ﻭﺭﺴﻭﻝﻪ‪ ،‬ﻓﺄﻴﻥ ﺃﺴﻭﺩ ﺍﻝﺸﺭﻯ‪ ،‬ﻭﻓﺭﺴﺎﻥ ﺍﻝﻤﻴﺩﺍﻥ‪ ،‬ﻭﺃﺒﻁﺎل ﺍﻝﺘﻭﺤﻴﺩ‪ ،‬ﻭﺭﺠﺎل ﺍﻝﻌﻘﻴـﺩﺓ!!‬
‫ﻲ ﱠﻝ ‪‬ﻬ ‪‬ﻡ ﺍﺒ‪ ‬ﻌﺙﹾ ﹶﻝﻨﹶﺎ ‪‬ﻤِﻠﻜﹰـﺎ‬
‫ل ﻤِﻥ ‪‬ﺒﻌ‪ِ ‬ﺩ ﻤ‪‬ﻭﺴ‪‬ﻰ ِﺇﺫﹾ ﻗﹶﺎﻝﹸﻭﺍﹾ ِﻝ ﹶﻨ ِﺒ ‪‬‬
‫ﻺ ﻤِﻥ ‪‬ﺒﻨِﻲ ِﺇﺴ‪‬ﺭ‪‬ﺍﺌِﻴ َ‬
‫}َﺃﻝﹶﻡ‪ ‬ﹶﺘ ‪‬ﺭ ِﺇﻝﹶﻰ ﺍﻝﹾ ‪‬ﻤ ِ‬
‫ﻻ‬
‫ﻻ ﹸﺘﻘﹶﺎ ِﺘﻠﹸﻭﺍﹾ ﻗﹶﺎﻝﹸﻭﺍﹾ ‪‬ﻭﻤ‪‬ﺎ ﹶﻝﻨﹶﺎ َﺃ ﱠ‬
‫ل َﺃ ﱠ‬
‫ﻋﹶﻠﻴ‪ ‬ﹸﻜ ‪‬ﻡ ﺍﻝﹾ ِﻘﺘﹶﺎ ُ‬
‫ﺏ ‪‬‬
‫ﺴﻴ‪‬ﹸﺘﻡ‪ ‬ﺇِﻥ ﹸﻜ ِﺘ ‪‬‬
‫ﻋ‪‬‬‫ل ‪‬ﻫلْ ‪‬‬
‫ل ﺍﻝﹼﻠ ِﻪ ﻗﹶﺎ َ‬
‫ﺴﺒِﻴ ِ‬
‫ﱡﻨﻘﹶﺎ ِﺘلْ ﻓِﻲ ‪‬‬
‫ﻻ‬
‫ل ﹶﺘ ‪‬ﻭﱠﻝﻭ‪‬ﺍﹾ ِﺇ ﱠ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬ ‪‬ﻡ ﺍﻝﹾ ِﻘﺘﹶﺎ ُ‬
‫ﺏ ‪‬‬
‫ل ﺍﻝﹼﻠ ِﻪ ‪‬ﻭ ﹶﻗﺩ‪ُ ‬ﺃﺨﹾ ِﺭﺠ‪‬ﻨﹶﺎ ِﻤﻥ ِﺩﻴ‪‬ﺎ ِﺭﻨﹶﺎ ‪‬ﻭَﺃﺒ‪‬ﻨﹶﺂ ِﺌﻨﹶﺎ ﹶﻓﹶﻠﻤ‪‬ﺎ ﹸﻜ ِﺘ ‪‬‬
‫ﺴﺒِﻴ ِ‬
‫ل ﻓِﻲ ‪‬‬
‫ﹸﻨﻘﹶﺎ ِﺘ َ‬
‫ﻥ{ )‪ (٢٤٦‬ﺴﻭﺭﺓ ﺍﻝﺒﻘﺭﺓ {‬
‫ﻋﻠِﻴﻡ‪ ‬ﺒِﺎﻝﻅﱠﺎِﻝﻤِﻴ ‪‬‬
‫ﻼ ‪‬ﻤﻨﹾ ‪‬ﻬﻡ‪ ‬ﻭ‪‬ﺍﻝﹼﻠ ‪‬ﻪ ‪‬‬
‫ﹶﻗﻠِﻴ ﹰ‬
‫ﻝﻘﺩ ﻗﺎل ﺃﺌﻤﺘﻨﺎ ﻗﺩﻴﻤﺎ‪) :‬ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺘﻌﺭﻑ ﻤﻘﺎﻤﻙ ﻓﺎﻨﻅﺭ ﺍﻝﺤﻕ ﻓﻴﻤﺎ ﺃﻗﺎﻤﻙ؟(‪ ،‬ﻓﻁﻭﺒﻰ‬
‫ﻝﻤﻥ ﺃﻗﺎﻤﻪ ﺍﷲ ﻓﻲ ﻤﻘﺎﻡ ﺍﻝﺠﻬﺎﺩ‪ ،‬ﻭﺍﻝﻨﻜﺎﻴﺔ ﻓﻲ ﺃﻋﺩﺍﺌﻪ‪ ،‬ﻭﺍﻝﺘﺤﺭﻴﺽ ﻋﻠﻴﻪ‪.‬‬

‫‪١٩٣‬‬
‫ﻥ‬
‫ﺽ ﺍﻝﹾﻤ‪‬ـﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﻙ ‪‬ﻭﺤ‪‬ـ ‪‬ﺭ ِ‬
‫ﺴ‪‬‬‫ﻻ ﹶﻨﻔﹾ ‪‬‬
‫ﻑ ِﺇ ﱠ‬
‫ﻻ ﹸﺘ ﹶﻜﱠﻠ ﹸ‬
‫ل ﺍﻝﹼﻠ ِﻪ ﹶ‬
‫ﺴﺒِﻴ ِ‬
‫ﻗﺎل ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻝﻰ‪ } :‬ﹶﻓﻘﹶﺎ ِﺘلْ ﻓِﻲ ‪‬‬
‫ﻼ{ )‪ (٨٤‬ﺴـﻭﺭﺓ‬
‫ﺸ ‪‬ﺩ ﺘﹶﻨﻜِـﻴ ﹰ‬
‫ﺸ ‪‬ﺩ ‪‬ﺒﺄْﺴ‪‬ﺎ ‪‬ﻭَﺃ ﹶ‬
‫ﻥ ﹶﻜ ﹶﻔﺭ‪‬ﻭﺍﹾ ﻭ‪‬ﺍﻝﹼﻠ ‪‬ﻪ َﺃ ﹶ‬
‫ﺱ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻑ ‪‬ﺒﺄْ ‪‬‬
‫ﻋﺴ‪‬ﻰ ﺍﻝﹼﻠ ‪‬ﻪ ﺃَﻥ ‪‬ﻴ ﹸﻜ ﱠ‬
‫‪‬‬
‫ل ﺇِﻥ ‪‬ﻴﻜﹸﻥ ﻤ‪‬ـﻨ ﹸﻜﻡ‪‬‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ِﻘﺘﹶﺎ ِ‬
‫ﻥ ‪‬‬
‫ﺽ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﺤ ‪‬ﺭ ِ‬
‫ﻲ ‪‬‬
‫ﺍﻝﻨﺴﺎﺀ {‪ ،‬ﻭﻗﺎل ﺴﺒﺤﺎﻨﻪ‪} :‬ﻴ‪‬ﺎ َﺃ‪‬ﻴﻬ‪‬ﺎ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻥ ﹶﻜ ﹶﻔﺭ‪‬ﻭﺍﹾ ِﺒ َﺄﱠﻨ ‪‬ﻬﻡ‪‬‬
‫ﻥ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻥ ‪‬ﻭﺇِﻥ ‪‬ﻴﻜﹸﻥ ﻤ‪‬ﻨﻜﹸﻡ ‪‬ﻤ َﺌﺔﹲ ‪‬ﻴﻐﹾِﻠﺒ‪‬ﻭﺍﹾ َﺃﻝﹾﻔﹰﺎ ‪‬ﻤ ‪‬‬
‫ﻥ ‪‬ﻴﻐﹾِﻠﺒ‪‬ﻭﺍﹾ ِﻤﺌَ ﹶﺘﻴ‪ِ ‬‬
‫ﻥ ﺼ‪‬ﺎ ِﺒﺭ‪‬ﻭ ‪‬‬
‫ﻋﺸﹾﺭ‪‬ﻭ ‪‬‬
‫ِ‬
‫ﻥ َﺁ ‪‬ﻤﻨﹸﻭﺍ ‪‬ﻫلْ َﺃ ‪‬ﺩﱡﻝ ﹸﻜﻡ‪‬‬
‫ﻥ{ )‪ (٦٥‬ﺴﻭﺭﺓ ﺍﻷﻨﻔﺎل ‪ ،‬ﻭﻗﺎل ﺴﺒﺤﺎﻨﻪ‪ } :‬ﻴ‪‬ﺎ َﺃ‪‬ﻴﻬ‪‬ﺎ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻻ ‪‬ﻴﻔﹾ ﹶﻘﻬ‪‬ﻭ ‪‬‬
‫ﹶﻗﻭ‪‬ﻡ‪ ‬ﱠ‬
‫ل‬
‫ﺴﺒِﻴ ِ‬
‫ﻥ ﻓِﻲ ‪‬‬
‫ﻥ ﺒِﺎﻝﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺭﺴ‪‬ﻭِﻝ ِﻪ ‪‬ﻭﹸﺘﺠ‪‬ﺎ ِﻫﺩ‪‬ﻭ ‪‬‬
‫ﺏ َﺃﻝِﻴ ٍﻡ )‪ (١٠‬ﹸﺘﺅْ ِﻤﻨﹸﻭ ‪‬‬
‫ﻋﺫﹶﺍ ٍ‬
‫ﻋﻠﹶﻰ ِﺘﺠ‪‬ﺎ ‪‬ﺭ ٍﺓ ﹸﺘﻨﹾﺠِﻴ ﹸﻜﻡ‪ِ ‬ﻤﻥ‪ ‬‬
‫‪‬‬
‫ﻥ )‪ (١١‬ﻴﻐﹾﻔِـﺭ‪ ‬ﹶﻝﻜﹸـﻡ‪ ‬ﹸﺫﻨﹸـﻭ ‪‬ﺒ ﹸﻜﻡ‪‬‬
‫ﺨﻴ‪‬ﺭ‪ ‬ﹶﻝ ﹸﻜﻡ‪ِ ‬ﺇﻥ‪ ‬ﹸﻜﻨﹾﹸﺘﻡ‪ ‬ﹶﺘﻌ‪‬ﹶﻠﻤ‪‬ـﻭ ‪‬‬
‫ﺴ ﹸﻜﻡ‪ ‬ﹶﺫِﻝ ﹸﻜﻡ‪ ‬ﹶ‬
‫ﺍﻝﱠﻠ ِﻪ ِﺒ َﺄﻤ‪‬ﻭ‪‬ﺍِﻝ ﹸﻜﻡ‪ ‬ﻭَﺃﻨﹾ ﹸﻔ ِ‬
‫ﻙ ﺍﻝﹾﻔﹶـﻭ‪ ‬ﺯ‬
‫ﻥ ﹶﺫِﻝ ‪‬‬
‫ﻋﺩ‪ٍ ‬‬
‫ﺕ ‪‬‬
‫ﺠﻨﱠﺎ ِ‬
‫ﻁ‪‬ﻴ ‪‬ﺒ ﹰﺔ ﻓِﻲ ‪‬‬
‫ﻥ ﹶ‬
‫ﺕ ﹶﺘﺠ‪‬ﺭِﻱ ِﻤﻥ‪ ‬ﹶﺘﺤ‪ِ ‬ﺘﻬ‪‬ﺎ ﺍﻝﹾ َﺄﻨﹾﻬ‪‬ﺎ ‪‬ﺭ ‪‬ﻭ ‪‬ﻤﺴ‪‬ﺎ ِﻜ ‪‬‬
‫ﺠﻨﱠﺎ ٍ‬
‫ﺨﻠﹾ ﹸﻜﻡ‪ ‬‬
‫‪‬ﻭ ‪‬ﻴﺩ‪ِ ‬‬
‫ﻥ )‪(١٣‬‬
‫ﺸ ِﺭ ﺍﻝﹾﻤ‪‬ـﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﻥ ﺍﻝﱠﻠ ِﻪ ‪‬ﻭ ﹶﻓﺘﹾﺢ‪ ‬ﹶﻗﺭِﻴﺏ‪ ‬ﻭﺒ‪‬ـ ﱢ‬
‫ﺤﺒ‪‬ﻭ ﹶﻨﻬ‪‬ﺎ ﹶﻨﺼ‪‬ﺭ‪ِ ‬ﻤ ‪‬‬
‫ﺍﻝﹾ ‪‬ﻌﻅِﻴ ‪‬ﻡ )‪ (١٢‬ﻭُﺃﺨﹾﺭ‪‬ﻯ ﹸﺘ ِ‬
‫]ﺍﻝﺼﻑ‪.{ [١٣-١٠/‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬‬
‫ل ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ل ﻗﹶﺎ َ‬
‫ﻥ ‪‬ﺯﻴ‪ٍ ‬ﺩ ﻗﹶﺎ َ‬
‫ﺤ ‪‬ﺩ ﹶﺜﻨِﻰ ُﺃﺴ‪‬ﺎ ‪‬ﻤﺔﹸ ﺒ‪ ‬‬
‫ل ‪‬‬
‫ﺱ ‪ -‬ﻗﹶﺎ َ‬
‫ﻋﺒ‪‬ﺎ ٍ‬
‫ﻥ ‪‬‬
‫ﺏ ‪ -‬ﻤﻭ‪‬ﻝﹶﻰ ﺍﺒ‪ِ ‬‬
‫ﻋﻥ‪ ‬ﹸﻜ ‪‬ﺭﻴ‪ٍ ‬‬
‫ﻭ‪‬‬
‫ﻁ ‪‬ﺭ ﹶﻝﻬ‪‬ﺎ‬
‫ﺨﹶ‬
‫ﻻ ﹶ‬
‫ﺠﱠﻨ ﹶﺔ ﹶ‬
‫ﻥ ﺍﻝﹾ ‪‬‬
‫ﺠﱠﻨ ِﺔ ﹶﻓ ِﺈ ‪‬‬
‫ﺸ ‪‬ﻤﺭ‪ِ ‬ﻝﻠﹾ ‪‬‬
‫ﻻ ‪‬ﻤ ﹶ‬
‫ﻷﺼ‪‬ﺤ‪‬ﺎ ِﺒ ِﻪ » َﺃ ﹶ‬
‫ﺕ ‪‬ﻴﻭ‪ٍ ‬ﻡ َ‬
‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﺫﹶﺍ ﹶ‬
‫ﻁ ِﺭﺩ‪ ‬ﻭﻓﹶﺎ ِﻜ ‪‬ﻬﺔﹲ ﹶﻜﺜِﻴ ‪‬ﺭﺓﹲ‬
‫ﻷ ‪‬ﻭ ‪‬ﺭﻴ‪‬ﺤ‪‬ﺎ ﹶﻨﺔﹲ ﹶﺘﻬ‪ ‬ﹶﺘ ‪‬ﺯ ‪‬ﻭ ﹶﻗﺼ‪‬ﺭ‪ ‬ﻤﺸِﻴﺩ‪ ‬ﻭ‪ ‬ﹶﻨ ‪‬ﻬﺭ‪ ‬ﻤ ﱠ‬
‫ﺏ ﺍﻝﹾ ﹶﻜﻌ‪ ‬ﺒ ِﺔ ﻨﹸﻭﺭ‪ ‬ﻴ ﹶﺘﻸْ ُ‬
‫ﻰ ‪‬ﻭ ‪‬ﺭ ‪‬‬
‫ِﻫ ‪‬‬
‫ﺤﺒ‪ ‬ﺭ ٍﺓ ‪‬ﻭ ﹶﻨﻀ‪ ‬ﺭ ٍﺓ ﻓِـﻰ ﺩ‪‬ﺍ ٍﺭ‬
‫ﺤﹶﻠلٌ ﹶﻜﺜِﻴ ‪‬ﺭﺓﹲ ﻓِﻰ ‪‬ﻤﻘﹶﺎ ٍﻡ َﺃ ‪‬ﺒﺩ‪‬ﺍ ﻓِﻰ ‪‬‬
‫ﺠﻤِﻴﹶﻠﺔﹲ ‪‬ﻭ ‪‬‬
‫ﺤﺴ‪‬ﻨﹶﺎ ‪‬ﺀ ‪‬‬
‫ﺠﺔﹲ ‪‬‬
‫ﺠﺔﹲ ‪‬ﻭ ‪‬ﺯﻭ‪ ‬‬
‫ﹶﻨﻀِﻴ ‪‬‬
‫ل » ﻗﹸﻭﻝﹸﻭﺍ ِﺇﻥ‪ ‬ﺸﹶﺎ ‪‬ﺀ‬
‫ل ﺍﻝﱠﻠ ِﻪ‪ .‬ﻗﹶﺎ َ‬
‫ﻥ ﹶﻝﻬ‪‬ﺎ ﻴ‪‬ﺎ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﺸ ‪‬ﻤﺭ‪‬ﻭ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻤ ﹶ‬
‫ﺴﻠِﻴ ‪‬ﻤ ٍﺔ ‪‬ﺒ ِﻬ‪‬ﻴ ٍﺔ «‪ .‬ﻗﹶﺎﻝﹸﻭﺍ ﻨﹶﺤ‪ ‬‬
‫ﻋ‪‬ﺎِﻝ ‪‬ﻴ ٍﺔ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ‪.‬ﺃﺨﺭﺠﻪ ﺍﺒﻥ ﻤﺎﺠﺔ ﺒﺭﻗﻡ)‪ (٤٤٧٥‬ﻭﺍﺒـﻥ ﺤﺒـﺎﻥ‬
‫ﺽ ‪‬‬
‫ﺤ ‪‬‬
‫ﺠﻬ‪‬ﺎ ‪‬ﺩ ‪‬ﻭ ‪‬‬
‫ﺍﻝﱠﻠ ‪‬ﻪ «‪ .‬ﹸﺜ ‪‬ﻡ ﹶﺫ ﹶﻜ ‪‬ﺭ ﺍﻝﹾ ِ‬
‫ﺒﺭﻗﻡ)‪ (٧٥٠٥‬ﻭﻫﻭ ﺤﺩﻴﺙ ﺤﺴﻥ‪.‬‬
‫ﻭﻋﻥ ﻋﻠﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ‪-‬ﻤﻭﻗﻭﻓ ﹰﺎ‪ -‬ﻗﺎل‪) :‬ﻤﻥ ﺤﺭﺽ ﺃﺨﺎﻩ ﻋﻠﻰ ﺍﻝﺠﻬﺎﺩ ﻜﺎﻥ ﻝـﻪ‬
‫ﻤﺜل ﺃﺠﺭﻩ‪ ،‬ﻭﻜﺎﻥ ﻝﻪ ﻓﻲ ﻜل ﺨﻁﻭﺓ ﻤﻥ ﺫﻝﻙ ﻋﺒﺎﺩﺓ ﺴﻨﺔ(‪.١٥٨‬‬
‫ﻓﺎﻝﻨﺼﺭ ﻴﺎ ﻗﻭﻤﻲ ﻝﻥ ﺘﻬﻥ ﺴﺤﺎﺌﺒﻪ * ** ﺇﻻ ﺒﺠﻴل ﻋﻅﻴﻡ ﺍﻝﺒﺫل ﻤﻐﻭﺍﺭ‬
‫ﻫ‪‬ﺒﻭﺍ ﻭﻝﺒﻭﺍ ﻓﻤﺎ ﻓﻲ ﺍﻝﺒﺅﺱ ﻤﻥ ﺭﻏ ٍﺩ *** ﻓﺎﻝﺠﺫﻉ ﻤﻥ ﻤﻜﺔ ﻭﺍﻝﻐﺼﻥ ﺃﻨﺼﺎﺭ‬
‫ﻭﻤﺭﻫﻑ ﺍﻝﺤﺩ ﻤﺴﻨﻭﻨ ﹰﺎ ﻋﻠﻰ ﺍﻝﻨﺎﺭ‬ ‫ﻭﻝﻡ ﺘﺯل ﺭﺍﻴﺔ ﺍﻝﺘﻭﺤﻴﺩ ﺨﺎﻓﻘ ﹰﺔ ***‬
‫ﻭﻗﺩ ﺁﻝﻤﻨﺎ ﻭﻗﺭﺡ ﺃﻜﺒﺎﺩﻨﺎ ﺃﻨﺎ ﺭﺃﻴﻨﺎ ﺍﻝﺠﻬﺎﺩ ﻗﺩ ﺩﺭﺴﺕ ﺁﺜﺎﺭﻩ ﻓﻼ ﺘﹸﺭﻯ‪ ،‬ﻭﻁﹸﻤﺴﺕ ﺃﻨـﻭﺍﺭﻩ‬
‫ﺒﻴﻥ ﺍﻝﻭﺭﻯ‪ ،‬ﻭﺃﻋﺘﻡ ﻝﻴﻠﻪ ﺒﻌﺩ ﺃﻥ ﻜﺎﻥ ﻤ‪‬ﻘﻤﺭﺍ‪ ،‬ﻭﺃﻅﻠﻡ ﻨﻬﺎﺭﻩ ﺒﻌﺩ ﺃﻥ ﻜﺎﻥ ﻨﻴ‪‬ـﺭﺍ‪ ،‬ﻭﺫﻭﻯ‬
‫ﻏﺼﻨﻪ ﺒﻌﺩ ﺃﻥ ﻜﺎﻥ ﻤﻭﺭﻗﺎ‪ ،‬ﻭﺍﻨﻁﻔﺄ ﺤ‪‬ﺴﻨﻪ ﺒﻌﺩ ﺃﻥ ﻜﺎﻥ ﻤﺸﺭﻗﺎ‪ ،‬ﻭﻗﻔﻠﺕ ﺃﺒﻭﺍﺒـﻪ ﻓـﻼ‬
‫‪١٥٨‬‬
‫‪ -‬ﻝﻡ ﺃﺠﺩﻩ‬

‫‪١٩٤‬‬
‫ﺘﻁﺭﻕ‪ ،‬ﻭﺃﻏﻠﻠﺕ ﺃﺴﺒﺎﺒﻪ ﻓﻼ ﺘﺭﻤﻕ‪ ،‬ﻭﺼﻔﻨﺕ ﺨﻴﻭﻝﻪ ﻓﻼ ﺘﺭﻜﺽ‪ ،‬ﻭﺭﺒﻀﺕ ﺃﺴﻭﺩﻩ ﻓﻼ‬
‫ﺘﻨﻬﺽ‪ ،‬ﻭﺍﻤﺘﺩﺕ ﺃﻴﺩﻱ ﺍﻝﻜﻔﺭﺓ ﺍﻷﺫﻻﺀ ﺇﻝﻰ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻓﻼ ﺘﻘﺒﺽ‪ ،‬ﻭﺃﻏﻤﺩﺕ ﺍﻝـﺴﻴﻭﻑ‬
‫ﻤﻥ ﺃﻋﺩﺍﺀ ﺍﻝﺩﻴﻥ ﺇﺨﻼﺩﹰﺍ ﺇﻝﻰ ﺤﻀﻴﺽ ﺍﻝﺩﻋﺔ ﻭﺍﻷﻤﺎﻥ‪ ،‬ﻭﺨﺭﺱ ﻝﺴﺎﻥ ﺍﻝﻨﻔﻴـﺭ ﺇﻝـﻴﻬﻡ‬
‫ﻓﺼﺎﺡ ﻨﻔﻴﺭﻫﻡ ﻓﻲ ﺃﻫل ﺍﻹﻴﻤﺎﻥ‪ ،‬ﻭﺁﻤﺕ ﻋﺭﻭﺱ ﺍﻝﺸﻬﺎﺩﺓ ﺇﺫ ﻋﺩﻤﺕ ﺍﻝﺨﺎﻁﺒﻴﻥ‪ ،‬ﻭﺃﻫﻤل‬
‫ﺍﻝﻨﺎﺱ ﺍﻝﺠﻬﺎﺩ ﻜﺄﻨﻬﻡ ﻝﻴﺴﻭﺍ ﺒﻪ ﻤﺨﺎﻁﺒﻴﻥ‪.‬‬
‫ﻓﻼ ﻨﺠﺩ ﺇﻻ ﻤﻥ ﻁﻭﻯ ﻨﺸﺎﻁﻪ ﻋﻨﻪ ﺃﻭ ﺍﺜﹼﺎﻗل ﺇﻝﻰ ﻨﻌﻴﻡ ﺍﻝﺩﻨﻴﺎ ﺍﻝﺯﺍﺌل ﺭﻏﺒـﺔ ﻋﻨـﻪ‪ ،‬ﺃﻭ‬
‫ﺘﺭﻜﻪ ﺠﺯﻋ ﹰﺎ ﻤﻥ ﺍﻝﻘﺘل ﻭﻫﻠﻌﺎ‪ ،‬ﺃﻭ ﺃﻋﺭﺽ ﻋﻨﻪ ﺸﺤ ﹰﺎ ﻋﻥ ﺍﻹﻨﻔﺎﻕ ﻭﻁﻤﻌﺎ‪ .‬ﺃﻭ ﺠﻬل ﻤﺎ‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭﺍﹾ ﻤ‪‬ـﺎ‬
‫ﻓﻴﻪ ﻤﻥ ﺍﻝﺜﻭﺍﺏ ﺍﻝﺠﺯﻴل‪ ،‬ﺃﻭ ﺭﻀﻲ ﺒﺎﻝﺤﻴﺎﺓ ﺍﻝﺩﻨﻴﺎ ﻤﻥ ﺍﻵﺨﺭﺓ }ﻴ‪‬ﺎ َﺃ‪‬ﻴﻬ‪‬ﺎ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻥ‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ﻤِـ ‪‬‬
‫ﺽ َﺃ ‪‬ﺭﻀِﻴﺘﹸﻡ ﺒِﺎﻝﹾ ‪‬‬
‫ﻷﺭ‪ِ ‬‬
‫ل ﺍﻝﹼﻠ ِﻪ ﺍﺜﱠﺎ ﹶﻗﻠﹾﹸﺘﻡ‪ِ ‬ﺇﻝﹶﻰ ﺍ َ‬
‫ﺴﺒِﻴ ِ‬
‫ل ﹶﻝ ﹸﻜ ‪‬ﻡ ﺍﻨ ِﻔﺭ‪‬ﻭﺍﹾ ﻓِﻲ ‪‬‬
‫ﹶﻝ ﹸﻜﻡ‪ِ ‬ﺇﺫﹶﺍ ﻗِﻴ َ‬
‫ﻻ ﹶﻗﻠِﻴلٌ{ )‪ (٣٨‬ﺴﻭﺭﺓ ﺍﻝﺘﻭﺒﺔ‪.‬‬
‫ﺨ ‪‬ﺭ ِﺓ ِﺇ ﱠ‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ﻓِﻲ ﺍﻵ ِ‬
‫ﻉ ﺍﻝﹾ ‪‬‬
‫ﺨ ‪‬ﺭ ِﺓ ﹶﻓﻤ‪‬ﺎ ‪‬ﻤﺘﹶﺎ ‪‬‬
‫ﺍﻵ ِ‬
‫ﻓﻴﺎ ﺇﺨﻭﺓ ﺍﻝﻌﻘﻴﺩﺓ؛‬
‫ﺒﻡ ﺘﺘﻌﻠﻠﻭﻥ ‪ -‬ﻭﺃﻨﺘﻡ ﺃﻫل ﺍﻝﺤﻕ؟ ‪ -‬ﻭﻤﺎ ﺍﻝﺫﻱ ﻴﻘﻌﺩ ﺒﻜﻡ ﻴـﺎ ﺃﻫـل ﺍﻝـﺼﺩﻕ؟ ﺃﻷﻫـل‬
‫ﻥ ﺁﺒ‪‬ـﺎ ُﺅ ﹸﻜﻡ‪ ‬ﻭَﺃﺒ‪‬ﻨﹶـﺂ ُﺅ ﹸﻜﻡ‪ ‬ﻭِﺇﺨﹾـﻭ‪‬ﺍﹸﻨ ﹸﻜﻡ‪‬‬
‫ﻭﺍﻷﻭﻻﺩ ﻭﺍﻝﻤﺴﺎﻜﻥ؟ ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ‪ } :‬ﹸﻗلْ ﺇِﻥ ﻜﹶـﺎ ‪‬‬
‫ﻥ‬
‫ﻥ ﻜﹶـﺴ‪‬ﺎ ‪‬ﺩﻫ‪‬ﺎ ‪‬ﻭﻤ‪‬ـﺴ‪‬ﺎ ِﻜ ‪‬‬
‫ﺸﻭ‪ ‬‬
‫ﻋﺸِﻴ ‪‬ﺭﹸﺘ ﹸﻜﻡ‪ ‬ﻭَﺃﻤ‪‬ﻭ‪‬ﺍلٌ ﺍﻗﹾ ﹶﺘ ‪‬ﺭﻓﹾﹸﺘﻤ‪‬ﻭﻫ‪‬ﺎ ‪‬ﻭ ِﺘﺠ‪‬ـﺎ ‪‬ﺭﺓﹲ ﹶﺘﺨﹾـ ﹶ‬
‫ﺠ ﹸﻜﻡ‪ ‬ﻭ ‪‬‬
‫‪‬ﻭَﺃﺯ‪‬ﻭ‪‬ﺍ ‪‬‬
‫ﻲ ﺍﻝﻠﹼـ ‪‬ﻪ‬
‫ﺤﺘﱠﻰ ﻴ‪‬ـﺄْ ِﺘ ‪‬‬
‫ﺴﺒِﻴِﻠ ِﻪ ﹶﻓ ﹶﺘ ‪‬ﺭ‪‬ﺒﺼ‪‬ﻭﺍﹾ ‪‬‬
‫ﺠﻬ‪‬ﺎ ٍﺩ ﻓِﻲ ‪‬‬
‫ﻥ ﺍﻝﹼﻠ ِﻪ ‪‬ﻭ ‪‬ﺭﺴ‪‬ﻭِﻝ ِﻪ ‪‬ﻭ ِ‬
‫ﺏ ِﺇﹶﻝﻴ‪‬ﻜﹸﻡ ‪‬ﻤ ‪‬‬
‫ﺤ ‪‬‬
‫ﻀﻭ‪ ‬ﹶﻨﻬ‪‬ﺎ َﺃ ‪‬‬
‫ﹶﺘﺭ‪ ‬‬
‫ﻥ{ ]ﺍﻝﺘﻭﺒﺔ‪.[٢٤:‬‬
‫ﺴﻘِﻴ ‪‬‬
‫ﻻ ‪‬ﻴﻬ‪‬ﺩِﻱ ﺍﻝﹾ ﹶﻘﻭ‪ ‬ﻡ ﺍﻝﹾﻔﹶﺎ ِ‬
‫ِﺒﺄَﻤ‪ِ ‬ﺭ ِﻩ ﻭ‪‬ﺍﻝﹼﻠ ‪‬ﻪ ﹶ‬
‫ﻗﺎل ﺼﺎﺤﺏ ﺍﻝﻤﺸﺎﺭﻉ‪) :١٥٩‬ﻓﻲ ﻫﺫﻩ ﺍﻵﻴﺔ ﺍﻝﺸﺭﻴﻔﺔ ﻤﻥ ﺍﻝﺘﺤﺫﻴﺭ ﻭﺍﻝﺘﺨﻭﻴﻑ ﻭﺍﻝﺘﻬﺩﻴـﺩ‬
‫ﻝﻤﻥ ﺘﺭﻙ ﺍﻝﺠﻬﺎﺩ ﺭﻏﺒﺔ ﻋﻨﻪ ﺴﻜﻭﻨﺎﹰ ﺇﻝﻰ ﻤﺎ ﻫﻭ ﻓﻴﻪ ﻤﻥ ﺍﻷﻫل ﻭﺍﻝﻤﺎل ﻤﺎﻓﻴـﻪ ﻜﻔﺎﻴـﺔ‪،‬‬
‫ﻓﺎﻋﺘﺒﺭﻭﺍ ﻴﺎ ﺃﻭﻝﻲ ﺍﻷﺒﺼﺎﺭ(‪.‬‬
‫ل ﺍﻝﹼﻠ ِﻪ ﺍﱠﺜﺎ ﹶﻗﻠﹾﹸﺘﻡ‪‬‬
‫ﺴﺒِﻴ ِ‬
‫ل ﻝﹶ ﹸﻜ ‪‬ﻡ ﺍﻨ ِﻔﺭ‪‬ﻭﺍﹾ ﻓِﻲ ‪‬‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭﺍﹾ ﻤ‪‬ﺎ ﹶﻝ ﹸﻜﻡ‪ِ ‬ﺇﺫﹶﺍ ﻗِﻴ َ‬
‫ﻭﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ‪} :‬ﻴ‪‬ﺎ َﺃ‪‬ﻴﻬ‪‬ﺎ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻻ‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ﻓِﻲ ﺍﻵﺨِـ ‪‬ﺭ ِﺓ ِﺇ ﱠ‬
‫ﻉ ﺍﻝﹾ ‪‬‬
‫ﺨ ‪‬ﺭ ِﺓ ﹶﻓﻤ‪‬ﺎ ‪‬ﻤﺘﹶﺎ ‪‬‬
‫ﻥ ﺍﻵ ِ‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ِﻤ ‪‬‬
‫ﺽ َﺃ ‪‬ﺭﻀِﻴﺘﹸﻡ ﺒِﺎﻝﹾ ‪‬‬
‫ﻷﺭ‪ِ ‬‬
‫ِﺇﻝﹶﻰ ﺍ َ‬
‫ﹶﻗﻠِﻴلٌ{ ]ﺍﻝﺘﻭﺒﺔ‪.[٣٨:‬‬
‫ﻗﺎل ﺍﻝﻘﺭﻁﺒﻲ ﺭﺤﻤﻪ ﺍﷲ‪:١٦٠‬‬

‫‪١٥٩‬‬
‫‪ -‬ﺹ ‪٣٠‬‬
‫‪١٦٠‬‬
‫‪ -‬ﺍﻝﺠﺎﻤﻊ ﻷﺤﻜﺎﻡ ﺍﻝﻘﺭﺁﻥ ﻝﻠﻘﺭﻁﺒﻲ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٢٤٣١‬‬

‫‪١٩٥‬‬
‫)ﻫﺫﺍ ﺘﻭﺒﻴﺦ ﻋﻠﻰ ﺘﺭﻙ ﺍﻝﺠﻬﺎﺩ ﻭﻋﺘﺎﺏ ﻋﻠﻰ ﺍﻝﺘﻘﺎﻋﺩ ﻋﻥ ﺍﻝﻤﺒـﺎﺩﺭﺓ ﺇﻝـﻰ ﺍﻝﺨـﺭﻭﺝ‪،‬‬
‫ﻭﻗﻭﻝﻪ؛ }ﺍﺜﱠﺎ ﹶﻗﻠﹾﹸﺘﻡ‪] {‬ﺍﻝﺘﻭﺒﺔ‪ [٣٨:‬ﺃﻱ ﺇﻝﻰ ﻨﻌﻴﻡ ﺍﻷﺭﺽ ﺃﻭ ﺍﻹﻗﺎﻤﺔ ﻓﻲ ﺍﻷﺭﺽ(‪.‬‬
‫ل ﺍﻝﹼﻠ ِﻪ ‪‬ﻭ ﹶﻜ ِﺭﻫ‪‬ـﻭﺍﹾ ﺃَﻥ ‪‬ﻴﺠ‪‬ﺎﻫِـﺩ‪‬ﻭﺍﹾ‬
‫ﻑ ‪‬ﺭﺴ‪‬ﻭ ِ‬
‫ﻼ ﹶ‬
‫ﺨ ﹶ‬
‫ﻥ ِﺒ ‪‬ﻤﻘﹾ ‪‬ﻌ ِﺩ ِﻫﻡ‪ِ ‬‬
‫ﺨﱠﻠﻔﹸﻭ ‪‬‬
‫ﺡ ﺍﻝﹾ ‪‬ﻤ ﹶ‬
‫ﻗﺎل ﺍﷲ ﺘﻌﺎﻝﻰ‪ } :‬ﹶﻓ ِﺭ ‪‬‬
‫ﺤﺭ‪‬ﺍ ﱠﻝﻭ‪‬‬
‫ﺸ ‪‬ﺩ ‪‬‬
‫ﺠ ‪‬ﻬﱠﻨ ‪‬ﻡ َﺃ ﹶ‬
‫ﺤ ‪‬ﺭ ﹸﻗلْ ﻨﹶﺎ ‪‬ﺭ ‪‬‬
‫ﻻ ﺘﹶﻨ ِﻔﺭ‪‬ﻭﺍﹾ ﻓِﻲ ﺍﻝﹾ ‪‬‬
‫ل ﺍﻝﹼﻠ ِﻪ ‪‬ﻭﻗﹶﺎﻝﹸﻭﺍﹾ ﹶ‬
‫ﺴﺒِﻴ ِ‬
‫ﺴ ِﻬﻡ‪ ‬ﻓِﻲ ‪‬‬
‫ِﺒ َﺄﻤ‪‬ﻭ‪‬ﺍِﻝ ِﻬﻡ‪ ‬ﻭﺃَﻨ ﹸﻔ ِ‬
‫ﻥ * ﻓﹶـﺈِﻥ‬
‫ﺴﺒ‪‬ﻭ ‪‬‬
‫ﺠﺯ‪‬ﺍﺀ ِﺒﻤ‪‬ﺎ ﻜﹶـﺎﻨﹸﻭﺍﹾ ‪‬ﻴﻜﹾـ ِ‬
‫ﻼ ‪‬ﻭﻝﹾ ‪‬ﻴﺒ‪‬ﻜﹸﻭﺍﹾ ﹶﻜﺜِﻴﺭ‪‬ﺍ ‪‬‬
‫ﺤﻜﹸﻭﺍﹾ ﹶﻗﻠِﻴ ﹰ‬
‫ﻥ * ﹶﻓﻠﹾ ‪‬ﻴﻀ‪ ‬‬
‫ﻜﹶﺎﻨﹸﻭﺍ ‪‬ﻴﻔﹾ ﹶﻘﻬ‪‬ﻭ ‪‬‬
‫ﻲ َﺃﺒ‪‬ـﺩ‪‬ﺍ ‪‬ﻭﻝﹶـﻥ‬
‫ﺝ ﹶﻓﻘﹸل ﻝﱠﻥ ﹶﺘﺨﹾ ‪‬ﺭﺠ‪‬ﻭﺍﹾ ‪‬ﻤ ِﻌ ‪‬‬
‫ﺨﺭ‪‬ﻭ ِ‬
‫ﻙ ِﻝﻠﹾ ﹸ‬
‫ﻙ ﺍﻝﹼﻠ ‪‬ﻪ ِﺇﻝﹶﻰ ﻁﹶﺂ ِﺌ ﹶﻔ ٍﺔ ‪‬ﻤﻨﹾ ‪‬ﻬﻡ‪ ‬ﻓﹶﺎﺴ‪ ‬ﹶﺘﺄْ ﹶﺫﻨﹸﻭ ‪‬‬
‫ﺠ ‪‬ﻌ ‪‬‬
‫‪‬ﺭ ‪‬‬
‫ل‬
‫ﺼﱢ‬
‫ﻻ ﺘﹸـ ‪‬‬
‫ﻥ * ‪‬ﻭ ﹶ‬
‫ل ‪‬ﻤ ‪‬ﺭ ٍﺓ ﻓﹶﺎﻗﹾ ‪‬ﻌﺩ‪‬ﻭﺍﹾ ‪‬ﻤ ‪‬ﻊ ﺍﻝﹾﺨﹶﺎِﻝﻔِﻴ ‪‬‬
‫ﻋ ‪‬ﺩﻭ‪‬ﺍ ِﺇﱠﻨ ﹸﻜﻡ‪ ‬ﺭﻀِﻴﺘﹸﻡ ﺒِﺎﻝﹾ ﹸﻘﻌ‪‬ﻭ ِﺩ َﺃ ‪‬ﻭ َ‬
‫ﻲ ‪‬‬
‫ﹸﺘﻘﹶﺎ ِﺘﻠﹸﻭﺍﹾ ﻤ‪ِ ‬ﻌ ‪‬‬
‫ﻰ ﹶﻗﺒ‪ِ ‬ﺭ ِﻩ ِﺇﱠﻨ ‪‬ﻬﻡ‪ ‬ﹶﻜ ﹶﻔﺭ‪‬ﻭﺍﹾ ﺒِﺎﻝﹼﻠ ِﻪ ‪‬ﻭ ‪‬ﺭﺴ‪‬ﻭِﻝ ِﻪ ‪‬ﻭ ‪‬ﻤﺎﺘﹸﻭﺍﹾ ‪‬ﻭﻫ‪‬ـﻡ‪‬‬
‫ﻋﹶﻠ ‪‬‬
‫ﻻ ﹶﺘ ﹸﻘﻡ‪ ‬‬
‫ﺕ َﺃ ‪‬ﺒﺩ‪‬ﺍ ‪‬ﻭ ﹶ‬
‫ﺤ ٍﺩ ‪‬ﻤﻨﹾﻬ‪‬ﻡ ﻤ‪‬ﺎ ﹶ‬
‫ﻋﻠﹶﻰ َﺃ ‪‬‬
‫‪‬‬
‫ﻥ{ ]ﺍﻝﺘﻭﺒﺔ‪.[٨٤-٨١:‬‬
‫ﺴﻘﹸﻭ ‪‬‬
‫ﻓﹶﺎ ِ‬
‫ﻓﺎﻨﻅﺭ‪ -‬ﺭﺤﻤﻙ ﺍﷲ ‪ -‬ﺇﻝﻰ ﻫﺫﺍ ﺍﻝﻭﻋﻴﺩ ﺍﻝﺸﺩﻴﺩ‪ ،‬ﻭﺍﻝﺨﺯﻱ ﺍﻝﺸﺩﻴﺩ‪ ،‬ﻭﺍﻝﻭﺒﺎل ﺍﻷﻝﻴﻡ ﻝﻤـﻥ‬
‫ﺘﺨﻠﻑ ﻋﻥ ﺍﻝﺠﻬﺎﺩ ﻭﺘﻘﺎﻋﺩ ﻋﻨﻪ ﻭﻜﺭﻩ ﺍﻹﻨﻔﺎﻕ ﻓﻴﻪ‪.‬‬
‫ﻭﻫﺫﻩ ﺍﻵﻴﺎﺕ ﻭﺇﻥ ﻜﺎﻨﺕ ﻨﺯﻝﺕ ﻷﻗﻭﺍﻡ ﺒﺄﻋﻴﺎﻨﻬﻡ ﻓﺈﻥ ﻓﻴﻬﺎ ﺘﺭﻫﻴﺒ ﹰﺎ ﻭﺘﻬﺩﻴﺩﹰﺍ ﻝﻤـﻥ ﻓﻌـل‬
‫ﻼ ﺸﻨﻴﻌﺎﹰ‪ ،‬ﻭﻭﻋﻴﺩﹰﺍ‬
‫ﻜﻔﻌﻠﻬﻡ‪ ،‬ﻭﺘﺨﻠﻑ ﻋﻥ ﺍﻝﺠﻬﺎﺩ ﺍﻝﻭﺍﺠﺏ ﻜﺘﺨﻠﻔﻬﻡ‪ ،‬ﻭﻨﺎﻫﻴﻙ ﻋﻥ ﺫﻝﻙ ﻓﻌ ﹰ‬
‫ﻓﻀﻴﻌﺎ ﻭﻻ ﺤﻭل ﻭﻻ ﻗﻭﺓ ﺇﻻ ﺒﺎﷲ‪ .‬ﻓﻬل ﺒﻌﺩ ﻫـﺫﺍ ﺍﻝﺨـﺫﻻﻥ ﺨـﺫﻻﻥ!! ﻓـﺎﺘﻘﻭﺍ ﺍﷲ‬
‫ﻭﺍﺤﺫﺭﻭﺍ ﻤﻜﺭﻩ ﻝﻤﻥ ﺘﺨﻠﻑ ﻋﻥ ﺃﻤﺭﻩ‪.‬‬
‫‪١٦١‬‬
‫‪:‬‬ ‫ﻗﺎل ﺼﺎﺤﺏ ﺍﻝﻤﺸﺎﺭﻉ ﺭﺤﻤﻪ ﺍﷲ‬
‫)ﺍﻋﻠﻡ ﺃﻴﻬﺎ ﺍﻝﺭﺍﻏﺏ ﻋﻤﺎ ﺍﻓﺘﺭﺽ ﻋﻠﻴﻪ ﻤﻥ ﺍﻝﺠﻬﺎﺩ ﺍﻝﻨﺎﻜﺏ ﻋـﻥ ﺴـﻨﻥ ﺍﻝﺘﻭﻓﻴـﻕ‬
‫ﻭﺍﻝﺴﺩﺍﺩ؛ ﺃﻨﻙ ﻗﺩ ﺘﻌﺭﻀﺕ ﺇﻝﻰ ﺍﻝﻁﺭﺩ ﻭﺍﻹﺒﻌﺎﺩ ﻭﺤﺭﻤﺕ ﻭﺍﷲ ﺍﻹﺴﻌﺎﺩ ﺒﻨﻴل ﺍﻝﻤﺭﺍﺩ(‪.‬‬
‫ﻝﻴﺕ ﺸﻌﺭﻱ ﻫل ﺴﺒﺏ ﺇﺤﺠﺎﻤﻙ ﻋﻥ ﺍﻝﻘﺘﺎل ﻭﺍﻗﺘﺤﺎﻤﻙ ﻤﻌﺎﺭﻙ ﺍﻷﺒﻁﺎل‪ ،‬ﻭﺒﺨﻠﻙ ﻓـﻲ‬
‫ﺴﺒﻴل ﺍﷲ ﺒﺎﻝﻨﻔﺱ ﻭﺍﻝﻤﺎل؛ ﺇﻻ ﻁﻭل ﺃﻤل؟ ﺃﻭ ﺨﻭﻑ ﻫﺠﻭﻡ ﺃﺠل؟ ﺃﻭ ﻓـﺭﺍﻕ ﻤﺤﺒـﻭﺏ‬
‫ﻤﻥ ﺃﻫل ﻭﻤﺎل؟ ﺃﻭ ﻭﻝﺩ ﻭﺨﺩﻡ ﻭﻋﻴﺎل؟ ﺃﻭ ﺃﺥ ﻝﻙ ﺸﻘﻴﻕ؟ ﺃﻭ ﻗﺭﻴﺏ ﻋﻠﻴﻙ ﺸـﻔﻴﻕ؟ ﺃﻭ‬
‫ﻭﻝﻲ ﻜﺭﻴﻡ؟ ﺃﻭ ﺼﺩﻴﻕ ﺤﻤﻴﻡ؟ ﺃﻭ ﺤﺏ ﺯﻭﺠﺔ ﺫﺍﺕ ﺤﺴﻥ ﻭﺠﻤﺎل؟ ﺃﻭ ﺠﺎﻩ ﻤﻨﻴـﻊ؟ ﺃﻭ‬
‫ﻤﻨﺼﺏ ﺭﻓﻴﻊ؟ ﺃﻭ ﻗﺼﺭ ﻤﺸﻴﺩ؟ ﺃﻭ ﻅل ﻤﺩﻴﺩ؟ ﺃﻭ ﻤﻠﺒﺱ ﺒﻬﻲ ﺃﻭ ﻤﺄﻜل ﻫﻨﻲ؟‬
‫ﻝﻴﺱ ﻏﻴﺭ ﻫﺫﺍ ﻴﻘﻌﺩﻙ ﻋﻥ ﺍﻝﺠﻬﺎﺩ‪ ،‬ﻭﻻ ﺴﻭﺍﻩ ﻴﺒﻌﺩﻙ ﻋﻥ ﺭﺏ ﺍﻝﻌﺒﺎﺩ‪.‬‬

‫‪١٦١‬‬
‫‪ -‬ﻤﺸﺎﺭﻉ ﺍﻷﺸﻭﺍﻕ ﺇﻝﻰ ﻤﺼﺎﺭﻉ ﺍﻝﻌﺸﺎﻕ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٥٣‬‬

‫‪١٩٦‬‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭﺍﹾ ﻤ‪‬ـﺎ‬
‫ﻭﺘﺎﷲ ﻤﺎ ﻫﺫﺍ ﻤﻨﻙ ﺃﻴﻬﺎ ﺍﻷﺥ ﺒﺠﻤﻴل! ﺃﻻ ﺘﺴﻤﻊ ﻗﻭﻝﻪ ﺘﻌﺎﻝﻰ‪} :‬ﻴ‪‬ﺎ َﺃ‪‬ﻴﻬ‪‬ﺎ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻥ‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ﻤِـ ‪‬‬
‫ﺽ َﺃ ‪‬ﺭﻀِﻴﺘﹸﻡ ﺒِﺎﻝﹾ ‪‬‬
‫ﻷﺭ‪ِ ‬‬
‫ل ﺍﻝﹼﻠ ِﻪ ﺍﺜﱠﺎ ﹶﻗﻠﹾﹸﺘﻡ‪ِ ‬ﺇﻝﹶﻰ ﺍ َ‬
‫ﺴﺒِﻴ ِ‬
‫ل ﹶﻝ ﹸﻜ ‪‬ﻡ ﺍﻨ ِﻔﺭ‪‬ﻭﺍﹾ ﻓِﻲ ‪‬‬
‫ﹶﻝ ﹸﻜﻡ‪ِ ‬ﺇﺫﹶﺍ ﻗِﻴ َ‬
‫ﻻ ﹶﻗﻠِﻴلٌ{ ]ﺍﻝﺘﻭﺒﺔ‪ [٣٨:‬؟‬
‫ﺨ ‪‬ﺭ ِﺓ ِﺇ ﱠ‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ﻓِﻲ ﺍﻵ ِ‬
‫ﻉ ﺍﻝﹾ ‪‬‬
‫ﺨ ‪‬ﺭ ِﺓ ﹶﻓﻤ‪‬ﺎ ‪‬ﻤﺘﹶﺎ ‪‬‬
‫ﺍﻵ ِ‬
‫ﺃﺼ ِﻎ ﻝﻤﺎ ﺃُﻤﻠﻲ ﻋﻠﻴﻙ ﻤﻥ ﺍﻝﺤﺠﺞ ﻭﺍﺴﺘﻤﻊ ﻤﺎ ﺃﻝﻘﻲ ﺇﻝﻴﻙ ﻤﻥ ﺍﻝﺒﺭﺍﻫﻴﻥ ﺍﻝﺴﺎﻁﻌﺔ ﻭﻝﺘﻌﻠﻡ‬
‫ﺃﻨﻪ ﻤﺎ ﻴﻘﻌﺩﻙ ﻋﻥ ﺍﻝﺠﻬﺎﺩ ﺴﻭﻯ ﺍﻝﺤﺭﻤﺎﻥ ﻭﻝﻴﺱ ﻝﺘﺄﺨﺭﻙ ﺴﺒﺏ ﺇﻻ ﺍﻝﻨﻔﺱ ﻭﺍﻝﺸﻴﻁﺎﻥ‪.‬‬
‫ﻭﺃﻤﺎ ﺴﻜﻭﻨﻙ ﺇﻝﻰ ﻁﻭل ﺍﻷﻤل ﻭﺨﻭﻑ ﻫﺠﻭﻡ ﺍﻷﺠل ﻭﺍﻻﺤﺘﺭﺍﺯ ﻤﻥ ﺍﻝﻤﻭﺕ ﻻﺒﺩ ﻤـﻥ‬
‫ﻨﺯﻭﻝﻪ‪ ،‬ﻭﺍﻹﺸﻔﺎﻕ ﻤﻥ ﺍﻝﻁﺭﻴﻕ ﺍﻝﺫﻱ ﻻﺒﺩ ﻤﻥ ﺴﻠﻭﻙ ﺴﺒﻴﻠﻪ‪ ،‬ﻓﻭﺍﷲ ﺇﻥ ﺍﻹﻗﺩﺍﻡ ﻻ ﻴﻨﻘﺹ‬
‫ﺠلٌ ﻓﹶـ ِﺈﺫﹶﺍ ﺠ‪‬ـﺎﺀ‬
‫ل ُﺃ ‪‬ﻤ ٍﺔ َﺃ ‪‬‬
‫ﻋﻤﺭ ﺍﻝﻤﻘﺩﻤﻴﻥ ﻜﻤﺎ ﻻ ﻴﺯﻴﺩ ﺍﻹﺤﺠﺎﻡ ﻋﻤﺭ ﺍﻝﻤﺴﺘﺄﺨﺭﻴﻥ؛ } ‪‬ﻭِﻝ ﹸﻜ ﱢ‬
‫ﺕ‬
‫ﺱ ﺫﹶﺍ ِﺌ ﹶﻘ ﹸﺔ ﺍﻝﹾﻤ‪‬ـﻭ‪ِ ‬‬
‫ل ﹶﻨﻔﹾ ٍ‬
‫ﻥ{ ]ﺍﻷﻋﺭﺍﻑ‪ } ،[٣٤:‬ﹸﻜ ﱡ‬
‫ﻻ ‪‬ﻴﺴ‪ ‬ﹶﺘﻘﹾ ِﺩﻤ‪‬ﻭ ‪‬‬
‫ﻋ ﹰﺔ ‪‬ﻭ ﹶ‬
‫ﻥ ﺴ‪‬ﺎ ‪‬‬
‫ﺨﺭ‪‬ﻭ ‪‬‬
‫ﺠﹸﻠ ‪‬ﻬﻡ‪ ‬ﻻﹶ ‪‬ﻴﺴ‪ ‬ﹶﺘﺄْ ِ‬
‫َﺃ ‪‬‬
‫ﻥ{ ]ﺍﻝﻌﻨﻜﺒﻭﺕ‪.[٥٧:‬‬
‫ﺠﻌ‪‬ﻭ ‪‬‬
‫ﹸﺜ ‪‬ﻡ ِﺇﹶﻝﻴ‪‬ﻨﹶﺎ ﹸﺘﺭ‪ ‬‬
‫ﻭﺇﻥ ﻝﻠﻤﻭﺕ ﺴﻜﺭﺍﺕ ‪ -‬ﺃﻴ‪‬ﻬﺎ ﺍﻝﻤﻔﺘﻭﻥ ‪ -‬ﻭﺇﻥ ﻫﻭل ﺍﻝﻤﻁﻠﻊ ﺸﺩﻴﺩ ﻭﻝﻜﻥ ﻻ ﺘـﺸﻌﺭﻭﻥ‪،‬‬
‫ﺕ‬
‫ﻭﺇﻥ ﻝﻠﻘﺒﺭ ﻋﺫﺍﺒ ﹰﺎ ﻻ ﻴﻨﺠﻭ ﻤﻨﻪ ﺇﻻ ﺍﻝﺼﺎﻝﺤﻭﻥ‪ ،‬ﻭﺇﻥ ﻓﻴﻪ ﺴﺅﺍل ﺍﻝﻤﻠﻜﻴﻥ ﺍﻝﻔﺎﺘﻨﻴﻥ‪ } ،‬ﻴ ﹶﺜ‪‬ﺒ ﹸ‬
‫ﻥ‬
‫ل ﺍﻝﻠﹼـ ‪‬ﻪ ﺍﻝﻅﱠـﺎِﻝﻤِﻴ ‪‬‬
‫ﻀﱡ‬
‫ﺨ ‪‬ﺭ ِﺓ ‪‬ﻭ ‪‬ﻴ ِ‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ‪‬ﻭﻓِﻲ ﺍﻵ ِ‬
‫ﺕ ﻓِﻲ ﺍﻝﹾ ‪‬‬
‫ل ﺍﻝﺜﱠﺎ ِﺒ ِ‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭﺍﹾ ﺒِﺎﻝﹾ ﹶﻘﻭ‪ِ ‬‬
‫ﺍﻝﹼﻠ ‪‬ﻪ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ل ﺍﻝﹼﻠ ‪‬ﻪ ﻤ‪‬ﺎ ‪‬ﻴﺸﹶﺎﺀ{ ]ﺇﺒﺭﺍﻫﻴﻡ‪.[٢٧:‬‬
‫‪‬ﻭ ‪‬ﻴﻔﹾ ‪‬ﻌ ُ‬
‫ﺜﻡ ﺒﻌﺩ ﺫﻝﻙ ﺍﻝﺨﻁﺭ ﺍﻝﻌﻅﻴﻡ؛ ﺇﻤﺎ ﺴﻌﻴﺩﹰﺍ ﻓﺈﻝﻰ ﺍﻝﻨﻌﻴﻡ ﺍﻝﻤﻘﻴﻡ‪ ،‬ﻭﺇﻤﺎ ﺸﻘﻴ ﹰﺎ ﻓـﺈﻝﻰ ﻋـﺫﺍﺏ‬
‫ﺍﻝﺠﺤﻴﻡ‪.‬‬
‫ل‬
‫ﻭﺍﻝﺸﻬﻴﺩ ﺁﻤﻥ ﻤﻥ ﺠﻤﻴﻊ ﺫﻝﻙ ﻻ ﻴﺨﺵ ﺸﻴﺌ ﹰﺎ ﻤﻥ ﻫﺫﻩ ﺍﻝﻤﻬﺎﻝﻙ‪ ،‬ﻓ ‪‬ﻌﻥ‪َ ‬ﺃﺒِﻰ ‪‬ﻫ ‪‬ﺭﻴ‪‬ـ ‪‬ﺭ ﹶﺓ ﻗﹶـﺎ َ‬
‫ﻻ ﹶﻜﻤ‪‬ـﺎ‬
‫ل ِﺇ ﱠ‬
‫ﺱ ﺍﻝﹾ ﹶﻘﺘﹾـ ِ‬
‫ﺸﻬِﻴ ‪‬ﺩ ِﻤﻥ‪ ‬ﻤ ‪‬‬
‫ﺠ ‪‬ﺩ ﺍﻝ ﱠ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ » -‬ﻤ‪‬ﺎ ‪‬ﻴ ِ‬
‫ل ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ﻗﹶﺎ َ‬
‫ﺼ ِﺔ «ﺃﺨﺭﺠﻪ ﺍﻝﺘﺭﻤﺫﻱ ﺒﺭﻗﻡ) ‪ (١٧٦٩‬ﻭﻫﻭ ﺼﺤﻴﺢ ‪.‬‬
‫ﺱ ﺍﻝﹾ ﹶﻘﺭ‪ ‬‬
‫ﺤ ‪‬ﺩ ﹸﻜﻡ‪ِ ‬ﻤﻥ‪ ‬ﻤ ‪‬‬
‫ﺠ ‪‬ﺩ َﺃ ‪‬‬
‫‪‬ﻴ ِ‬
‫ﻓﻤﺎ ﻴﻘﻌﺩ ﺒﻙ ‪-‬ﺃﻴﻬﺎ ﺍﻷﺥ‪ -‬ﻋﻥ ﺍﻨﺘﻬﺎﺯ ﻫﺫﻩ ﺍﻝﻔﺭﺼﺔ ﺜﻡ ﺘﹸﺠﺎﺭ ﻓﻲ ﺍﻝﻘﺒﺭ ﻤـﻥ ﺍﻝﻌـﺫﺍﺏ‬
‫ﻭﺘﻔﻭﺯ ﻋﻥ ﺍﷲ ﺒﺤﺴﻥ ﺍﻝﻤﺂﺏ‪ ،‬ﻭﺘﺄﻤﻥ ﻤﻥ ﻓﺘﻨﺔ ﺍﻝﺴﺅﺍل ﻭﻤﺎ ﺒﻌﺩ ﺫﻝـﻙ ﻤـﻥ ﺍﻝـﺸﺩﺍﺌﺩ‬
‫ﻭﺍﻷﻫﻭﺍل‪ ،‬ﻓﺎﻝﺸﻬﺩﺍﺀ ﺃﺤﻴﺎﺀ ﻋﻨﺩ ﺭﺒﻬﻡ ﻴﺭﺯﻗﺯﻥ ﻻ ﺨﻭﻑ ﻋﻠـﻴﻬﻡ ﻭﻻ ﻫـﻡ ﻴﺤﺯﻨـﻭﻥ‬
‫ﻓﺭﺤﻴﻥ ﺒﻤﺎ ﺁﺘﺎﻫﻡ ﺍﷲ ﻤﻥ ﻓﻀﻠﻪ ﻤﺴﺘﺒﺸﺭﻴﻥ‪ ،‬ﺃﺭﻭﺍﺤﻬﻡ ﻓﻲ ﺠﻭﻑ ﻁﻴﺭ ﺨﻁﺭ ﺘـﺴﺭﺡ‬
‫ﻓﻲ ﻋﻠﻴﻴﻥ‪ ،‬ﻓﻜﻡ ﺒﻴﻥ ﻫﺫﺍ ﺍﻝﻤﻭﺕ ﺍﻝﻜﺭﻴﻡ‪ ،‬ﻭﺒﻴﻥ ﺍﻝﻤﻭﺕ ﺍﻷﻝﻴﻡ‪.‬‬
‫ﻝﺌﻥ ﻜﺎﻨﺕ ﺍﻷﺭﺯﺍﻕ ﻗﺴﻤ ﹰﺎ ﻤﻘﺩﺭﺍ *** ﻓﻘﻠﺔ ﺤﺭﺹ ﺍﻝﻤﺭﺀ ﻓﻲ ﺍﻝﺭﺯﻕ ﺃﺠﻤل‬
‫ﻭﺇﻥ ﻜﺎﻨﺕ ﺍﻷﻤﻭﺍل ﻝﻠﺘﺭﻙ ﺠﻤﻌﻬﺎ *** ﻓﻤﺎ ﺒﺎل ﻤﺘﺭﻭﻙ ﺒﻪ ﺍﻝﻤﺭﺀ ﻴﺒﺨل‬

‫‪١٩٧‬‬
 ‫*** ﻓﻘﺩﺭ ﺜﻭﺍﺏ ﺍﷲ ﺃﻋﻠﻰ ﻭﺃﻨﺒل‬ ‫ﻭﺇﻥ ﻜﺎﻨﺕ ﺍﻝﺩﻨﻴﺎ ﺘﹸﻌﺩ ﻨﻔﻴﺴﺔ‬
‫ﻭﺇﻥ ﻜﺎﻨﺕ ﺍﻷﺒﺩﺍﻥ ﻝﻠﻤﻭﺕ ﺃﻨﺸﺌﺕ *** ﻓﻘﺘل ﺇﻤﺭﺉ ﻓﻲ ﺍﷲ ﺒﺎﻝﺴﻴﻑ ﺃﺠﻤل‬
‫ﺤ‪‬ﺒ ‪‬ﻬﻡ‪‬‬
‫ﻑ ‪‬ﻴﺄْﺘِﻲ ﺍﻝﹼﻠ ‪‬ﻪ ِﺒ ﹶﻘﻭ‪ٍ ‬ﻡ ‪‬ﻴ ِ‬
‫ﺴﻭ‪ ‬ﹶ‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭﺍﹾ ﻤ‪‬ﻥ ‪‬ﻴﺭ‪ ‬ﹶﺘ ‪‬ﺩ ﻤِﻨ ﹸﻜﻡ‪ ‬ﻋ‪‬ﻥ ﺩِﻴ ِﻨ ِﻪ ﹶﻓ ‪‬‬
‫ﻗﺎل ﺘﻌﺎﻝﻰ‪}:‬ﻴ‪‬ﺎ َﺃ‪‬ﻴﻬ‪‬ﺎ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻻ‬
‫ل ﺍﻝﻠﹼـ ِﻪ ‪‬ﻭ ﹶ‬
‫ﻥ ﻓِـﻲ ﺴ‪‬ـﺒِﻴ ِ‬
‫ﻥ ‪‬ﻴﺠ‪‬ﺎ ِﻫﺩ‪‬ﻭ ‪‬‬
‫ﻋﻠﹶﻰ ﺍﻝﹾﻜﹶﺎ ِﻓﺭِﻴ ‪‬‬
‫ﻋ ‪‬ﺯ ٍﺓ ‪‬‬
‫ﻥ َﺃ ِ‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﺤﺒ‪‬ﻭ ﹶﻨ ‪‬ﻪ َﺃ ِﺫﱠﻝ ٍﺔ ‪‬‬
‫‪‬ﻭ ‪‬ﻴ ِ‬
‫ﻋﻠِﻴﻡ‪] {‬ﺍﻝﻤﺎﺌـﺩﺓ‪،[٥٤:‬‬
‫ﺴﻊ‪ ‬‬
‫ل ﺍﻝﹼﻠ ِﻪ ‪‬ﻴﺅْﺘِﻴ ِﻪ ﻤ‪‬ﻥ ‪‬ﻴﺸﹶﺎﺀ ﻭ‪‬ﺍﻝﹼﻠ ‪‬ﻪ ﻭ‪‬ﺍ ِ‬
‫ﻙ ﹶﻓﻀ‪ُ ‬‬
‫ﻥ ﹶﻝﻭ‪ ‬ﻤ ﹶﺔ ﻵ ِﺌ ٍﻡ ﹶﺫِﻝ ‪‬‬
‫‪‬ﻴﺨﹶﺎﻓﹸﻭ ‪‬‬
‫ﻭﺴﻴﺎﻕ ﺍﻵﻴﺎﺕ ﻴﺒﻴﻥ ﺃﻥ ﺫﻝﻙ ﺒﺴﺒﺏ ﻤﻭﺍﻻﺓ ﺍﻝﻜﻔﺎﺭ ﻭﺍﻝﺭﻜﻭﻥ ﺇﻝﻴﻬﻡ‪...‬‬
‫ﻓﻤﺎﺫﺍ ﺴﺘﻔﻌل ﻴﺎﺭﺏ؟‬
‫ﺤﺒ‪‬ﻭ ﹶﻨ ‪‬ﻪ{ ]ﺍﻝﻤﺎﺌﺩﺓ‪. [٥٤:‬‬
‫ﺤ‪‬ﺒ ‪‬ﻬﻡ‪ ‬ﻭ ‪‬ﻴ ِ‬
‫ﻑ ‪‬ﻴﺄْﺘِﻲ ﺍﻝﹼﻠ ‪‬ﻪ ِﺒ ﹶﻘﻭ‪ٍ ‬ﻡ ‪‬ﻴ ِ‬
‫ﺴﻭ‪ ‬ﹶ‬
‫} ﹶﻓ ‪‬‬
‫ﻤﻥ ﻫﺅﻻﺀ ﺍﻝﻤﺼﻁﻔﻭﻥ؟ ﻤﻥ ﻫﺅﻻﺀ ﺍﻝﻜﺭﺍﻡ ﺍﻝﺫﻴﻥ ﻴﺩ‪‬ﺨﺭﻫﻡ ﺍﷲ ﻝﻨﺼﺭﺓ ﺩﻴﻨـﻪ ﻭﺭﻓـﻊ‬
‫ﺭﺍﻴﺘﻪ ﺤﻴﻥ ﺒﻨﻜﺹ ﺍﻝﻨﺎﺱ ﻭﻴﻨﻔﺽ ﺠﻤﻊ ﺍﻹﻴﻤﺎﻥ؟‬
‫ﻥ{ ]ﺍﻝﻤﺎﺌﺩﺓ‪.[٥٤:‬‬
‫ﻋﻠﹶﻰ ﺍﻝﹾﻜﹶﺎ ِﻓﺭِﻴ ‪‬‬
‫ﻋ ‪‬ﺯ ٍﺓ ‪‬‬
‫ﻥ َﺃ ِ‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﺤﺒ‪‬ﻭ ﹶﻨ ‪‬ﻪ َﺃ ِﺫﱠﻝﺔٍ ‪‬‬
‫ﺤ‪‬ﺒ ‪‬ﻬﻡ‪ ‬ﻭ ‪‬ﻴ ِ‬
‫} ‪‬ﻴ ِ‬
‫ﺜﻡ ﻤﺎﺫﺍ ﻴﺎﺭﺏ؟‬
‫ﻥ ﹶﻝﻭ‪ ‬ﻤ ﹶﺔ ﻵ ِﺌ ٍﻡ{ ]ﺍﻝﻤﺎﺌﺩﺓ‪.[٥٤:‬‬
‫ﻻ ‪‬ﻴﺨﹶﺎﻓﹸﻭ ‪‬‬
‫ل ﺍﻝﹼﻠ ِﻪ ‪‬ﻭ ﹶ‬
‫ﺴﺒِﻴ ِ‬
‫ﻥ ﻓِﻲ ‪‬‬
‫} ‪‬ﻴﺠ‪‬ﺎ ِﻫﺩ‪‬ﻭ ‪‬‬
‫ﻝﻜﻥ ﺍﷲ ﻴﻘﺭﺭ ﺃﻥ ﻫﺫﺍ ﺍﻷﻤﺭ ﻤﺤﺽ ﺍﻝﻔﻀل ﻭﺨﺎﻝﺹ ﺍﻹﺤﺴﺎﻥ ﻭﻝﻴﺱ ﻴﻨﺎﻝﻪ ﻜل ﺃﺤﺩ؛‬
‫ﻋﻠِﻴﻡ‪] {‬ﺍﻝﻤﺎﺌﺩﺓ‪.[٥٤:‬‬
‫ﺴﻊ‪ ‬‬
‫ل ﺍﻝﹼﻠ ِﻪ ‪‬ﻴﺅْﺘِﻴ ِﻪ ﻤ‪‬ﻥ ‪‬ﻴﺸﹶﺎﺀ ﻭ‪‬ﺍﻝﹼﻠ ‪‬ﻪ ﻭ‪‬ﺍ ِ‬
‫ﻙ ﹶﻓﻀ‪ُ ‬‬
‫} ﹶﺫِﻝ ‪‬‬
‫ﻓﺤﺫﺍﺭ‪ ..‬ﺤﺫﺍﺭ‪ ..‬ﻤﻥ ﺍﻝﺘﺨﻠﻑ ﻋﻥ ﺫﻝﻙ ﺍﻝﺭﻜﺏ‪.‬‬
‫ﻭﺍﺤﺭﺹ ‪-‬ﻴﺎ ﺃﺥ ﺍﻝﺘﻭﺤﻴﺩ‪ -‬ﺃﻥ ﺘﻜﻭﻥ ﻤﻥ ﻫﺅﻻﺀ ﺍﻝﺫﻴﻥ ﻴﺤـﺒﻬﻡ ﺍﷲ ﻭﻴﺤﺒﻭﻨـﻪ‪ ،‬ﻓـﺈﻥ‬
‫ﺍﻝﻘﺎﻓﻠﺔ ﺇﺫﺍ ﺴﺎﺭﺕ ﻭﺸﹸﺩﺕ ﺍﻝﺭﺤﺎل ﺘﺨﻠﻑ ﺍﻝﻌﺎﻁل‪ ،‬ﻭﻅﻬﺭ ﺍﻝﺤﻕ ﻤﻥ ﺍﻝﺒﺎﻁل‪.‬‬
‫ﻥ ﻓِﻲ‬
‫ﺠﱠﻨ ﹶﺔ ‪‬ﻴﻘﹶﺎ ِﺘﻠﹸﻭ ‪‬‬
‫ﻥ ﹶﻝ ‪‬ﻬ ‪‬ﻡ ﺍﻝ ‪‬‬
‫ﺴ ‪‬ﻬﻡ‪ ‬ﻭَﺃﻤ‪‬ﻭ‪‬ﺍﹶﻝﻬ‪‬ﻡ ِﺒ َﺄ ‪‬‬
‫ﻥ ﺃَﻨ ﹸﻔ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﻥ ﺍﻝﹼﻠ ‪‬ﻪ ﺍﺸﹾ ﹶﺘﺭ‪‬ﻯ ِﻤ ‪‬‬
‫ﻗﺎل ﺘﻌﺎﻝﻰ‪ِ} :‬ﺇ ‪‬‬
‫ﻥ ‪‬ﻭ ‪‬ﻤﻥ‪َ ‬ﺃﻭ‪‬ﻓﹶﻰ‬
‫ل ﻭ‪‬ﺍﻝﹾ ﹸﻘﺭ‪‬ﺁ ِ‬
‫ﺤﻘ‪‬ﺎ ﻓِﻲ ﺍﻝﱠﺘﻭ‪‬ﺭ‪‬ﺍ ِﺓ ﻭ‪‬ﺍﻹِﻨﺠِﻴ ِ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬‬
‫ﻥ ‪‬ﻭﻋ‪‬ﺩ‪‬ﺍ ‪‬‬
‫ﻥ ﻭ‪ ‬ﻴﻘﹾ ﹶﺘﻠﹸﻭ ‪‬‬
‫ل ﺍﻝﹼﻠ ِﻪ ﹶﻓ ‪‬ﻴﻘﹾ ﹸﺘﻠﹸﻭ ‪‬‬
‫ﺴﺒِﻴ ِ‬
‫‪‬‬
‫ﻙ ﻫ‪‬ـ ‪‬ﻭ ﺍﻝﹾﻔﹶـﻭ‪ ‬ﺯ ﺍﻝﹾ ‪‬ﻌﻅِـﻴ ‪‬ﻡ{‬
‫ﺸﺭ‪‬ﻭﺍﹾ ِﺒ ‪‬ﺒﻴ‪ِ ‬ﻌ ﹸﻜ ‪‬ﻡ ﺍﱠﻝﺫِﻱ ﺒ‪‬ـﺎ ‪‬ﻴﻌ‪‬ﺘﹸﻡ ﺒِـ ِﻪ ‪‬ﻭ ﹶﺫﻝِـ ‪‬‬
‫ﻥ ﺍﻝﹼﻠ ِﻪ ﻓﹶﺎﺴ‪ ‬ﹶﺘﺒ‪ِ ‬‬
‫ِﺒ ‪‬ﻌﻬ‪ِ ‬ﺩ ِﻩ ِﻤ ‪‬‬
‫]ﺍﻝﺘﻭﺒﺔ‪.[١١١:‬‬
‫ﻝﻤ‪‬ﺎ ﻜﺜﹸﺭ ﺍﻝﻤﺩ‪‬ﻋﻭﻥ ﻝﻠﻤﺤﺒﺔ ﻁﹸﻭﻝِﺒﻭﺍ ﺒﺈﻗﺎﻤﺔ ﺍﻝﺒﻴﻨﺔ ﻋﻠﻰ ﺼﺤﺔ ﺍﻝﺩﻋﻭﻯ‪ ،‬ﻓﻠﻭ ﻴ‪‬ﻌﻁ ﺍﻝﻨـﺎﺱ‬
‫ﺒﺩﻋﻭﺍﻫﻡ ﻷﺩﻋﻰ ﺍﻝﺨﻠﻲ ﺤﺭﻗﺔ ﺍﻝﺸﺠﻲ؛ ﻓﺘﻨﻭﻉ ﺍﻝﻤﺩﻋﻭﻥ ﻓﻲ ﺍﻝﺸﻬﻭﺩ‪ ،‬ﻓﻘﻴل؛ "ﻻ ﺘﹸﻘﺒـل‬
‫ﻥ ﺍﻝﻠﹼـ ‪‬ﻪ ﻓﹶـﺎﱠﺘ ِﺒﻌ‪‬ﻭﻨِﻲ ‪‬ﻴﺤ‪‬ﺒِـﺒ‪ ‬ﹸﻜ ‪‬ﻡ ﺍﻝﻠﹼـ ‪‬ﻪ{ ]ﺁل‬
‫ﺤﺒ‪‬ـﻭ ‪‬‬
‫ﻫﺫﻩ ﺍﻝﺩﻋﻭﻯ ﺇﻻ ﺒﺒﻴﻨﺔ"‪ } ،‬ﹸﻗلْ ﺇِﻥ ﻜﹸﻨﹸﺘﻡ‪ ‬ﹸﺘ ِ‬
‫ﻋﻤﺭﺍﻥ‪...[٣١:‬‬

‫‪١٩٨‬‬
‫ﻓﺘﺄﺨﺭ ﺍﻝﺨﻠﻕ ﻜﻠﻬﻡ ﻭﺜﺒﺕ ﺃﺘﺒﺎﻉ ﺍﻝﺤﺒﻴﺏ ﻓﻲ ﺃﻓﻌﺎﻝﻪ ﻭﺃﻗﻭﺍﻝﻪ ﻭﺃﺨﻼﻗﻪ‪ ،‬ﻓﻁﻭﻝﺒﻭﺍ ﺒﻌﺩﺍﻝـﺔ‬
‫ﻥ ﹶﻝﻭ‪ ‬ﻤ ﹶﺔ ﻵ ِﺌ ٍﻡ{ ]ﺍﻝﻤﺎﺌﺩﺓ‪...[٥٤:‬‬
‫ﻻ ‪‬ﻴﺨﹶﺎﻓﹸﻭ ‪‬‬
‫ل ﺍﻝﹼﻠ ِﻪ ‪‬ﻭ ﹶ‬
‫ﺴﺒِﻴ ِ‬
‫ﺍﻝﺒﻴﻨﺔ ﺒﺘﺯﻜﻴﺔ؛ } ‪‬ﻴﺠ‪‬ﺎ ِﻫﺩ‪‬ﻭﻥ‪ ‬ﻓِﻲ ‪‬‬
‫ﻓﺘﺄﺨﺭ ﺃﻜﺜﺭ ﺍﻝﻤﺤﺒﻴﻥ ﻭﻗﺎﻡ ﺍﻝﻤﺠﺎﻫﺩﻭﻥ‪ ،‬ﻓﻘﻴل ﻝﻬﻡ؛ "ﺇﻥ ﻨﻔﻭﺱ ﺍﻝﻤﺤﺒﻴﻥ ﻭﺃﻤﻭﺍﻝﻬﻡ ﻝﻴﺴﺕ‬
‫ﺠﱠﻨ ﹶﺔ{‬
‫ﻥ ﹶﻝ ‪‬ﻬ ‪‬ﻡ ﺍﻝ ‪‬‬
‫ﺴ ‪‬ﻬﻡ‪ ‬ﻭَﺃﻤ‪‬ﻭ‪‬ﺍﹶﻝﻬ‪‬ﻡ ِﺒ َﺄ ‪‬‬
‫ﻥ ﺃَﻨ ﹸﻔ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﻥ ﺍﻝﹼﻠ ‪‬ﻪ ﺍﺸﹾ ﹶﺘﺭ‪‬ﻯ ِﻤ ‪‬‬
‫ﻝﻬﻡ ﻓﻬﻠﻤﻭﺍ ﺇﻝﻰ ﺒﻴﻌﺔ"‪ِ} ،‬ﺇ ‪‬‬
‫]ﺍﻝﺘﻭﺒﺔ‪...[١١١:‬‬
‫ﻓﻠﻤﺎ ﻋﺭﻓﻭﺍ ﻋﻅﻤﺔ ﺍﻝﻤﺸﺘﺭﻯ ﻭﻓﻀل ﺍﻝﺜﻤﻥ ﻭﺠﻼﻝﺔ ﻤﻥ ﺠﺭﻯ ﻋﻠﻰ ﻴﺩﻴﻪ ﻋﻘﺩ ﺍﻝﺘﺒـﺎﻴﻊ‬
‫ﻋﺭﻓﻭﺍ ﻗﺩﺭ ﺍﻝﺴﻠﻌﺔ ﻭﺃﻥ ﻝﻬﺎ ﺸﺄﻨﺎﹰ‪ ،‬ﻓﺭﺃﻭﺍ ﻤﻥ ﺃﻋﻅﻡ ﺍﻝﻐﺒﻥ ﺃﻥ ﻴﺒﻴﻌﻭﻫﺎ ﻝﻐﻴـﺭﻩ 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 ﺼـﺎﺭﺕ ﻨﻔﻭﺴـﻜﻡ‬
‫ﻥ ﹸﻗ ِﺘﻠﹸﻭﺍﹾ‬
‫ﻥ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺴ ‪‬ﺒ ‪‬‬
‫ﻻ ﹶﺘﺤ‪ ‬‬
‫ﻭﺃﻤﻭﺍﻝﻜﻡ ﻝﻨﺎ ﺭﺩﺩﻨﺎﻫﺎ ﻋﻠﻴﻜﻡ ﺃﻭﻓﺭ ﻤﺎ ﻜﺎﻨﺕ ﻭﺃﻀﻌﺎﻓﻬﺎ ﻤﻌﻬﺎ"‪ } ،‬ﻭ ﹶ‬
‫ﻥ ِﺒﻤ‪‬ﺎ ﺁﺘﹶﺎ ‪‬ﻫ ‪‬ﻡ ﺍﻝﹼﻠ ‪‬ﻪ ﻤِﻥ ﹶﻓﻀ‪ِ‬ﻠ ِﻪ‬
‫ﻥ * ﹶﻓ ِﺭﺤِﻴ ‪‬‬
‫ل ﺍﻝﹼﻠ ِﻪ َﺃﻤ‪‬ﻭ‪‬ﺍﺘﹰﺎ ‪‬ﺒلْ َﺃﺤ‪‬ﻴ‪‬ﺎﺀ ﻋِﻨ ‪‬ﺩ ‪‬ﺭ‪‬ﺒ ِﻬﻡ‪ ‬ﻴﺭ‪ ‬ﺯﻗﹸﻭ ‪‬‬
‫ﺴﺒِﻴ ِ‬
‫ﻓِﻲ ‪‬‬
‫ﻥ{ ]ﺁل‬
‫ﻻ ‪‬ﻫﻡ‪ ‬ﻴﺤ‪ ‬ﺯﻨﹸـﻭ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬﻡ‪ ‬ﻭ ﹶ‬
‫ﺨﻭ‪‬ﻑﹲ ‪‬‬
‫ﻻ ﹶ‬
‫ﺨﻠﹾ ِﻔ ِﻬﻡ‪َ ‬ﺃ ﱠ‬
‫ﺤﻘﹸﻭﺍﹾ ِﺒﻬِﻡ ‪‬ﻤﻥ‪ ‬ﹶ‬
‫ﻥ ﹶﻝﻡ‪ ‬ﻴﻠﹾ ‪‬‬
‫ﻥ ﺒِﺎﱠﻝﺫِﻴ ‪‬‬
‫ﺸﺭ‪‬ﻭ ‪‬‬
‫‪‬ﻭ ‪‬ﻴﺴ‪ ‬ﹶﺘﺒ‪ِ ‬‬
‫ﻋﻤﺭﺍﻥ‪.[١٧٠-١٦٩:‬‬
‫ﻗﺎل ﺍﺒﻥ ﻜﺜﻴﺭ ﺭﺤﻤﻪ ﺍﷲ ‪:١٦٢‬‬
‫)ﻴﺨﺒﺭ ﺘﻌﺎﻝﻰ ﺃﻨﻪ ﻋﺎﻭﺽ ﻋﺒﺎﺩﻩ ﺍﻝﻤﺅﻤﻨﻴﻥ ﻋﻥ ﺃﻨﻔﺴﻬﻡ ﻭﺃﻤﻭﺍﻝﻬﻡ ﺇﺫ ﺒﺫﻝﻭﻫﺎ ﻓﻲ ﺴﺒﻴﻠﻪ‬
‫ﺒﺎﻝﺠﻨﺔ‪ ،‬ﻭﻫﺫﺍ ﻤﻥ ﻓﻀﻠﻪ ﻭﻜﺭﻤﻪ ﻭﺇﺤﺴﺎﻨﻪ‪ ،‬ﻓﺈﻨﻪ ﻗﺒل ﺍﻝﻌﻭﺽ ﻋﻤﺎ ﻴﻤﻠﻜﻪ ﺒﻤﺎ ﺘﻔﻀل ﺒﻪ‬
‫ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺍﻝﻤﻁﻴﻌﻴﻥ ﻝﻪ؛ ﻭﻝﻬﺫﺍ ﻗﺎل ﺍﻝﺤﺴﻥ ﺍﻝﺒﺼﺭﻱ ﻭﻗﺘﺎﺩﺓ‪ :‬ﺒـﺎﻴﻌﻬﻡ ﻭﺍﷲ ﻓـﺄﻏﻠﻰ‬
‫ﺜﻤﻨﻬﻡ‪( .‬‬
‫ﺸ ‪‬ﻬﺩ‪‬ﺍﺀ{ ]ﺁل ﻋﻤﺭﺍﻥ‪.[١٤٠:‬‬
‫ﺨ ﹶﺫ ﻤِﻨ ﹸﻜﻡ‪ ‬ﹸ‬
‫ﻭﻗﺎل ﺘﻌﺎﻝﻰ‪ } :‬ﻭ ‪‬ﻴﱠﺘ ِ‬
‫ﻗﺎل ﺍﻝﺴﻬﻴﻠﻲ ﺭﺤﻤﻪ ﺍﷲ‪) :‬ﻭﻓﻴﻪ ﻓﻀل ﻋﻅﻴﻡ ﻝﻠﺸﻬﺩﺍﺀ ﻭﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺤﺏ ﺍﷲ ﺇﻴﺎﻫﻡ(‪.‬‬
‫ﻰ ‪ -‬ﺼﻠﻰ ﺍﷲ‬
‫ﻥ ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﻋِ‬‫ﻙ ‪ -‬ﺭﻀﻰ ﺍﷲ ﻋﻨﻪ ‪ -‬‬
‫ﻥ ﻤ‪‬ﺎِﻝ ٍ‬
‫ﺱ ﺒ‪ ‬‬
‫ﺕ َﺃ ﹶﻨ ‪‬‬
‫ﺴ ِﻤﻌ‪ ‬ﹸ‬
‫ل‪ :‬‬
‫ﻭﻋﻥ ﹶﻗﺘﹶﺎ ‪‬ﺩ ﹶﺓ ﻗﹶﺎ َ‬
‫ﻋﻠﹶـﻰ‬
‫ﺠ ‪‬ﻊ ِﺇﻝﹶﻰ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ‪‬ﻭﹶﻝ ‪‬ﻪ ﻤ‪‬ﺎ ‪‬‬
‫ﺏ َﺃﻥ‪ ‬ﻴﺭ‪ِ ‬‬
‫ﺤ ‪‬‬
‫ﺠﱠﻨ ﹶﺔ ‪‬ﻴ ِ‬
‫ل ﺍﻝﹾ ‪‬‬
‫ﺨُ‬‫ﺤﺩ‪ ‬ﻴﺩ‪ ‬ﹸ‬
‫ل ‪ » :‬ﻤ‪‬ﺎ َﺃ ‪‬‬
‫ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ -‬ﻗﹶﺎ َ‬
‫ﺕ ‪ِ ،‬ﻝﻤ‪‬ﺎ‬
‫ﻋﺸﹾ ‪‬ﺭ ‪‬ﻤﺭ‪‬ﺍ ٍ‬
‫ل ‪‬‬
‫ﺠ ‪‬ﻊ ِﺇﻝﹶﻰ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ﹶﻓ ‪‬ﻴﻘﹾ ﹶﺘ َ‬
‫ﺸﻬِﻴ ‪‬ﺩ ‪ ،‬ﻴ ﹶﺘ ‪‬ﻤﻨﱠﻰ َﺃﻥ‪ ‬ﻴﺭ‪ِ ‬‬
‫ﻻ ﺍﻝ ﱠ‬
‫ﺸﻰ‪ٍ ‬ﺀ ‪ِ ،‬ﺇ ﱠ‬
‫ﺽ ِﻤﻥ‪ ‬ﹶ‬
‫ﻷﺭ‪ِ ‬‬
‫ﺍَ‬
‫ﻥ ﺍﻝﹾ ﹶﻜﺭ‪‬ﺍ ‪‬ﻤ ِﺔ « ﺃﺨﺭﺠﻪ ﺍﻝﺒﺨﺎﺭﻱ ﺒﺭﻗﻡ)‪ (٢٨١٧‬ﻭﻤﺴﻠﻡ ﺒﺭﻗﻡ) ‪.( ٤٩٧٦‬‬
‫‪‬ﻴﺭ‪‬ﻯ ِﻤ ‪‬‬

‫‪١٦٢‬‬
‫‪ -‬ﺘﻔﺴﻴﺭ ﺍﺒﻥ ﻜﺜﻴﺭ ‪) -‬ﺝ ‪ / ٤‬ﺹ ‪(٢١٨‬‬

‫‪١٩٩‬‬
‫ﻥ‬
‫ﻋﺒ‪ ‬ﺩ ﺍﻝﻠﱠـ ِﻪ ﺒ‪‬ـ ‪‬‬
‫ل ‪‬‬
‫ل ﹶﻝﻤ‪‬ﺎ ﹸﻗ ِﺘ َ‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ‪‬ﻴﻘﹸﻭ ُ‬
‫ﻥ ‪‬‬
‫ﺕ ﺠ‪‬ﺎ ِﺒ ‪‬ﺭ ﺒ‪ ‬‬
‫ﺴ ِﻤﻌ‪ ‬ﹸ‬
‫ل ‪‬‬
‫ﺵ ﻗﹶﺎ َ‬
‫ﺨﺭ‪‬ﺍ ٍ‬
‫ﻥ ِ‬
‫ﺤ ﹶﺔ ﺒ‪ِ ‬‬
‫ﻁﻠﹾ ‪‬‬
‫ﻭﻋﻥ ﹶ‬
‫ل » ﻴ‪‬ﺎ ﺠ‪‬ﺎ ِﺒ ‪‬ﺭ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﹶﻓﻘﹶﺎ َ‬
‫ﺤ ٍﺩ ﹶﻝ ِﻘ ‪‬ﻴﻨِﻰ ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ﺤﺭ‪‬ﺍ ٍﻡ ‪‬ﻴﻭ‪ ‬ﻡ ُﺃ ‪‬‬
‫ﻥ ‪‬‬
‫ﻋﻤ‪‬ﺭِﻭ ﺒ‪ِ ‬‬
‫‪‬‬
‫ﻙ‬
‫ل » ﻴ‪‬ﺎ ﺠ‪‬ﺎ ِﺒ ‪‬ﺭ ﻤ‪‬ـﺎﻝِﻰ َﺃﺭ‪‬ﺍ ‪‬‬
‫ﺤﺩِﻴ ِﺜ ِﻪ ﹶﻓﻘﹶﺎ َ‬
‫ل ‪‬ﻴﺤ‪‬ﻴ‪‬ﻰ ﻓِﻰ ‪‬‬
‫ﻙ «‪ .‬ﻭﻗﹶﺎ َ‬
‫ﻷﺒِﻴ ‪‬‬
‫ل ﺍﻝﱠﻠ ‪‬ﻪ َ‬
‫ﻙ ﻤ‪‬ﺎ ﻗﹶﺎ َ‬
‫ﻻ ُﺃﺨﹾ ِﺒ ‪‬ﺭ ‪‬‬
‫َﺃ ﹶ‬
‫ﻼ‬
‫ل » َﺃﻓﹶـ ﹶ‬
‫ﻻ ‪‬ﻭ ‪‬ﺩﻴ‪‬ﻨﹰـﺎ‪ .‬ﻗﹶـﺎ َ‬
‫ﻋﻴ‪‬ﺎ ﹰ‬
‫ﻙ ِ‬
‫ل ﺍﻝﱠﻠ ِﻪ ﺍﺴ‪ ‬ﹸﺘﺸﹾ ِﻬ ‪‬ﺩ َﺃﺒِﻰ ‪‬ﻭ ﹶﺘ ‪‬ﺭ ‪‬‬
‫ﺕ ﻴ‪‬ﺎ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ل ﹸﻗﻠﹾ ﹸ‬
‫ﺴﺭ‪‬ﺍ «‪ .‬ﻗﹶﺎ َ‬
‫‪‬ﻤﻨﹾ ﹶﻜ ِ‬
‫ل ﺍﻝﱠﻠ ِﻪ‪.‬‬
‫ل ‪‬ﺒﻠﹶﻰ ‪‬ﻴﺎ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﻙ «‪ .‬ﻗﹶﺎ َ‬
‫ﻰ ﺍﻝﱠﻠ ‪‬ﻪ ِﺒ ِﻪ َﺃﺒ‪‬ﺎ ‪‬‬
‫ﻙ ِﺒﻤ‪‬ﺎ ﹶﻝ ِﻘ ‪‬‬
‫ﺸ ‪‬ﺭ ‪‬‬
‫ُﺃ ‪‬ﺒ ﱢ‬
‫ﻋﺒ‪‬ـﺩِﻯ‬
‫ل ﻴ‪‬ـﺎ ‪‬‬
‫ﻙ ِﻜﻔﹶﺎﺤ‪‬ﺎ‪ .‬ﹶﻓﻘﹶﺎ َ‬
‫ﺏ ‪‬ﻭ ﹶﻜﱠﻠ ‪‬ﻡ َﺃﺒ‪‬ﺎ ‪‬‬
‫ﺤﺠ‪‬ﺎ ٍ‬
‫ﻻ ِﻤﻥ‪ ‬ﻭ‪‬ﺭ‪‬ﺍ ِﺀ ِ‬
‫ﻁ ِﺇ ﱠ‬
‫ﺤﺩ‪‬ﺍ ﹶﻗ ﱡ‬
‫ل » ﻤ‪‬ﺎ ﹶﻜﱠﻠ ‪‬ﻡ ﺍﻝﱠﻠ ‪‬ﻪ َﺃ ‪‬‬
‫ﻗﹶﺎ َ‬
‫ﻕ‬
‫ﺴ ‪‬ﺒ ﹶ‬
‫ﺴﺒ‪‬ﺤ‪‬ﺎ ﹶﻨ ‪‬ﻪ ِﺇﱠﻨ ‪‬ﻪ ‪‬‬
‫ﺏ ‪‬‬
‫ل ﺍﻝ ‪‬ﺭ ‪‬‬
‫ﻙ ﺜﹶﺎ ِﻨ ‪‬ﻴ ﹰﺔ‪ .‬ﹶﻓﻘﹶﺎ َ‬
‫ل ﻓِﻴ ‪‬‬
‫ﺏ ﹸﺘﺤ‪‬ﻴِﻴﻨِﻰ ﹶﻓُﺄﻗﹾ ﹶﺘ ُ‬
‫ل ﻴ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫ﻙ‪ .‬ﻗﹶﺎ َ‬
‫ﻁ‪‬‬‫ﻰ ُﺃﻋ‪ِ ‬‬
‫ﻋﹶﻠ ‪‬‬
‫ﻥ ‪‬‬
‫ﹶﺘ ‪‬ﻤ ‪‬‬
‫ﻻ‬
‫ل ﺍﻝﱠﻠ ‪‬ﻪ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ) ‪‬ﻭ ﹶ‬
‫ل ﹶﻓ َﺄﻨﹾ ‪‬ﺯ َ‬
‫ﺏ ﹶﻓ َﺄﺒ‪ِ‬ﻠﻎﹾ ‪‬ﻤﻥ‪ ‬ﻭﺭ‪‬ﺍﺌِﻰ‪ .‬ﻗﹶﺎ َ‬
‫ل ﻴ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫ﻥ‪ .‬ﻗﹶﺎ َ‬
‫ﺠﻌ‪‬ﻭ ‪‬‬
‫ﻻ ‪‬ﻴﺭ‪ِ ‬‬
‫ِﻤﻨﱢﻰ َﺃﱠﻨ ‪‬ﻬﻡ‪ِ ‬ﺇﹶﻝﻴ‪‬ﻬ‪‬ﺎ ﹶ‬
‫ﻥ( «‪.‬ﺃﺨﺭﺠﻪ ﺍﺒﻥ‬
‫ﻋﻨﹾ ‪‬ﺩ ‪‬ﺭ‪‬ﺒ ِﻬﻡ‪ ‬ﻴﺭ‪ ‬ﺯﻗﹸﻭ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ َﺃﻤ‪‬ﻭ‪‬ﺍﺘﹰﺎ ‪‬ﺒلْ َﺃﺤ‪‬ﻴ‪‬ﺎﺀ‪ِ ‬‬
‫ﺴﺒِﻴ ِ‬
‫ﻥ ﹸﻗ ِﺘﻠﹸﻭﺍ ﻓِﻰ ‪‬‬
‫ﻥ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺴ ‪‬ﺒ ‪‬‬
‫ﹶﺘﺤ‪ ‬‬
‫ﻤﺎﺠﺔ ﺒﺭﻗﻡ)‪١٩٥‬ﻭ ‪ (٢٩٠٦‬ﻭﺍﻝﺤﺎﻜﻡ ﺒـﺭﻗﻡ)‪(٤٩١٤‬ﻭﺼـﺤﻴﺢ ﺍﻝﺠـﺎﻤﻊ )‪(٧٩٠٥‬‬
‫ﺼﺤﻴﺢ‬
‫ﺏ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺴـﻠﻡ‪ » -‬ﹶﻝﻤ‪‬ـﺎ ُﺃﺼِـﻴ ‪‬‬
‫ل ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ل ﻗﹶﺎ َ‬
‫ﺱ ﻗﹶﺎ َ‬
‫ﻋﺒ‪‬ﺎ ٍ‬
‫ﻥ ‪‬‬
‫ﻥ ﺍﺒ‪ِ ‬‬
‫ﻋِ‬‫ﻭ ‪‬‬
‫ﺠﱠﻨ ِﺔ‬
‫ﺨﻀ‪ٍ ‬ﺭ ﹶﺘ ِﺭ ‪‬ﺩ َﺃﻨﹾ ‪‬ﻬﺎ ‪‬ﺭ ﺍﻝﹾ ‪‬‬
‫ﻁﻴ‪ٍ ‬ﺭ ﹸ‬
‫ﻑ ﹶ‬
‫ﺠﻭ‪‬ﺍ ِ‬
‫ﺤ ‪‬ﻬﻡ‪ ‬ﻓِﻰ َﺃ ‪‬‬
‫ل َﺃﺭ‪‬ﻭ‪‬ﺍ ‪‬‬
‫ﺠﱠ‬
‫ﻋ ‪‬ﺯ ‪‬ﻭ ‪‬‬
‫ل ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺠ ‪‬ﻌ َ‬
‫ﺤ ٍﺩ ‪‬‬
‫ِﺇﺨﹾﻭ‪‬ﺍﹸﻨ ﹸﻜﻡ‪ِ ‬ﺒُﺄ ‪‬‬
‫ﺏ‬
‫ﺵ ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﻭﺠ‪‬ـﺩ‪‬ﻭﺍ ﻁِﻴـ ‪‬‬
‫ل ﺍﻝﹾ ‪‬ﻌﺭ‪ِ ‬‬
‫ﻅﱢ‬
‫ﺏ ﻓِﻰ ِ‬
‫ل ِﻤﻥ‪ ‬ﹶﺫ ‪‬ﻫ ٍ‬
‫ل ِﻤﻥ‪ِ ‬ﺜﻤ‪‬ﺎ ِﺭﻫ‪‬ﺎ ‪‬ﻭ ﹶﺘﺄْﻭِﻯ ِﺇﻝﹶﻰ ﹶﻗﻨﹶﺎﺩِﻴ َ‬
‫ﹶﺘﺄْ ﹸﻜ ُ‬
‫ﻼ‬
‫ﺼ ﹶﻨ ‪‬ﻊ ﺍﻝﱠﻠ ‪‬ﻪ ﹶﻝﻨﹶﺎ ِﻝ َﺌ ﱠ‬
‫ﻥ ِﺒﻤ‪‬ﺎ ‪‬‬
‫ﺕ ِﺇﺨﹾﻭ‪‬ﺍ ﹶﻨﻨﹶﺎ ‪‬ﻴﻌ‪‬ﹶﻠﻤ‪‬ﻭ ‪‬‬
‫ﻥ ‪‬ﻤﻨﹾ ﹶﻘﹶﻠ ِﺒ ِﻬﻡ‪ ‬ﻗﹶﺎﻝﹸﻭﺍ ﻴ‪‬ﺎ ﹶﻝﻴ‪ ‬ﹶ‬
‫ﺤﺴ‪ ‬‬
‫‪‬ﻤﺸﹾَﺭ ِﺒ ِﻬﻡ‪ ‬ﻭ ‪‬ﻤﺄْ ﹶﻜِﻠ ِﻬﻡ‪ ‬ﻭ ‪‬‬
‫ل َﺃﻨﹶـﺎ ُﺃ ‪‬ﺒﱢﻠ ﹸﻐﻬ‪‬ـﻡ‪ ‬ﻋ‪‬ـﻨﹾ ﹸﻜﻡ‪‬‬
‫ﺠﱠ‬
‫ل ﺍﻝﱠﻠ ‪‬ﻪ ﻋ‪ ‬ﺯ ‪‬ﻭ ‪‬‬
‫ﺏ‪ .‬ﹶﻓﻘﹶﺎ َ‬
‫ﺤﺭ‪ِ ‬‬
‫ﻥ ﺍﻝﹾ ‪‬‬
‫ﻋِ‬‫ﻻ ‪‬ﻴﻨﹾ ﹸﻜﻠﹸﻭﺍ ‪‬‬
‫ﺠﻬ‪‬ﺎ ِﺩ ‪‬ﻭ ﹶ‬
‫‪‬ﻴﺯ‪ ‬ﻫﺩ‪‬ﻭﺍ ﻓِﻰ ﺍﻝﹾ ِ‬
‫ل‬
‫ﻥ ﹸﻗ ِﺘﻠﹸﻭﺍ ﻓِﻰ ﺴ‪‬ـﺒِﻴ ِ‬
‫ﻥ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺴ ‪‬ﺒ ‪‬‬
‫ﻻ ﹶﺘﺤ‪ ‬‬
‫ﻋﻠﹶﻰ ‪‬ﺭﺴ‪‬ﻭِﻝ ِﻪ ) ‪‬ﻭ ﹶ‬
‫ﺕ ‪‬‬
‫ﻻ ِﺀ ﺍﻵﻴ‪‬ﺎ ِ‬
‫ل ‪‬ﻫ ُﺅ ﹶ‬
‫ﺠﱠ‬
‫ﻋ ‪‬ﺯ ‪‬ﻭ ‪‬‬
‫ل ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﹶﻓ َﺄﻨﹾ ‪‬ﺯ َ‬
‫ﺍﻝﱠﻠ ِﻪ َﺃﻤ‪‬ﻭ‪‬ﺍﺘ ﹰﺎ ‪‬ﺒلْ َﺃﺤ‪‬ﻴ‪‬ﺎﺀ‪( ‬ﺃﺨﺭﺠﻪ ﺃﺤﻤﺩ ﺒﺭﻗﻡ)‪ (٢٤٣٠‬ﻭﻫﻭ ﺼﺤﻴﺢ ‪.‬‬
‫ﻋﻨﹾ ‪‬ﻪ‬
‫ﻲ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻀ‪‬‬
‫ﺹ ‪‬ﺭ ِ‬
‫ﻥ ﺍﻝﹾﻌ‪‬ﺎ ِ‬
‫ﻋﻤ‪‬ﺭِﻭ ﺒ‪ِ ‬‬
‫ﻥ ‪‬‬
‫ﻋﺒ‪ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ﺒ‪ ‬‬
‫ﺴ ِﻤ ‪‬ﻊ ‪‬‬
‫ﻱ ‪َ ،‬ﺃﱠﻨ ‪‬ﻪ ‪‬‬
‫ﻋﺸﱠﺎ ﹶﻨ ﹶﺔ ﺍﻝﹾ ‪‬ﻤﻌ‪‬ﺎ ِﻓ ِﺭ ‪‬‬
‫ﻋﻥ ﺃﺒﻲ ‪‬‬
‫ﺠﱠﻨ ﹶﺔ‬
‫ل ﺍﻝﹾ ‪‬‬
‫ﺨُ‬
‫ل ﹸﺜﱠﻠ ٍﺔ ﹶﺘﺩ‪ ‬ﹸ‬
‫ﻥ َﺃ ‪‬ﻭ َ‬
‫ل ‪ِ :‬ﺇ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ ،‬ﻴﻘﹸﻭ ُ‬
‫ﺕ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﺴ ِﻤﻌ‪ ‬ﹸ‬
‫ل‪ :‬‬
‫‪ ،‬ﻴﻘﹸﻭ ُ‬
‫ﺴ ِﻤﻌ‪‬ﻭﺍ ‪‬ﻭَﺃﻁﹶـﺎﻋ‪‬ﻭﺍ ‪ ،‬ﻭِﺇﻥ‪‬‬
‫ﻥ ﹸﺘﱠﺘﻘﹶﻰ ِﺒ ِﻬ ‪‬ﻡ ﺍﻝﹾ ‪‬ﻤﻜﹶﺎ ِﺭ ‪‬ﻩ ‪ِ ،‬ﺇﺫﹶﺍ ُﺃﻤِﺭ‪‬ﻭﺍ ‪‬‬
‫ﻥ ‪ ،‬ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺠﺭ‪‬ﻭ ‪‬‬
‫ﺍﻝﹾ ﹸﻔ ﹶﻘﺭ‪‬ﺍ ‪‬ﺀ ﺍﻝﹾ ‪‬ﻤﻬ‪‬ﺎ ِ‬
‫ﻲ ﻓِﻲ ﺼ‪‬ـﺩ‪ِ ‬ﺭ ِﻩ ‪،‬‬
‫ﺕ ‪‬ﻭ ِﻫ ‪‬‬
‫ﺤﺘﱠﻰ ‪‬ﻴﻤ‪‬ﻭ ﹶ‬
‫ﺽ ﹶﻝ ‪‬ﻪ ‪‬‬
‫ﻥ ‪ ،‬ﹶﻝﻡ‪ ‬ﹸﺘﻘﹾ ‪‬‬
‫ﺴﻠﹾﻁﹶﺎ ِ‬
‫ﺠﺔﹲ ِﺇﻝﹶﻰ ﺍﻝ ‪‬‬
‫ل ِﻤﻨﹾ ‪‬ﻬﻡ‪ ‬ﺤ‪‬ﺎ ‪‬‬
‫ﺠٍ‬
‫ﻜﹶﺎ ﹶﻨﺕﹾ ِﻝ ‪‬ﺭ ‪‬‬
‫ﻥ‬
‫ل ‪َ :‬ﺃﻴ‪‬ـ ‪‬‬
‫ﺠﱠﻨ ﹶﺔ ‪ ،‬ﹶﻓ ﹶﺘﺄْﺘِﻲ ﺒِ ‪‬ﺯﺨﹾ ‪‬ﺭ ِﻓﻬ‪‬ﺎ ‪‬ﻭ ِﺭ‪‬ﻴﻬ‪‬ـﺎ ‪ ،‬ﹶﻓ ‪‬ﻴﻘﹸـﻭ ُ‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ‪‬ﻴﺩ‪‬ﻋ‪‬ﻭ ‪‬ﻴﻭ‪ ‬ﻡ ﺍﻝﹾ ِﻘﻴ‪‬ﺎ ‪‬ﻤ ِﺔ ﺍﻝﹾ ‪‬‬
‫‪‬ﻭِﺇ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪ ،‬ﻭ ﹸﻗ ِﺘﻠﹸﻭﺍ ﻓِـﻲ ﺴ‪‬ـﺒِﻴﻠِﻲ ‪ ،‬ﻭﺃُﻭﺫﹸﻭﺍ ﻓِـﻲ ﺴ‪‬ـﺒِﻴﻠِﻲ ‪،‬‬
‫ﺴﺒِﻴ ِ‬
‫ﻥ ﻗﹶﺎ ﹶﺘﻠﹸﻭﺍ ﻓِﻲ ‪‬‬
‫ﻱ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻋﺒ‪‬ﺎ ِﺩ ‪‬‬
‫ِ‬
‫ﺏ ﹶﻓﺘﹶـﺄْﺘِﻲ‬
‫ﺏ ‪ ،‬ﻭ‪‬ﻻ ﻋ‪‬ـﺫﹶﺍ ٍ‬
‫ﺤﺴ‪‬ﺎ ٍ‬
‫ﺨﻠﹸﻭ ﹶﻨﻬ‪‬ﺎ ِﺒ ﹶﻐﻴ‪ِ ‬ﺭ ِ‬
‫ﺠﱠﻨ ﹶﺔ ‪ ،‬ﹶﻓ ‪‬ﻴﺩ‪ ‬ﹸ‬
‫ﺨﻠﹸﻭﺍ ﺍﻝﹾ ‪‬‬
‫ﺴﺒِﻴﻠِﻲ ‪ ،‬ﺍﺩ‪ ‬ﹸ‬
‫‪‬ﻭﺠ‪‬ﺎ ‪‬ﻫﺩ‪‬ﻭﺍ ﻓِﻲ ‪‬‬
‫ﻙ ﻤ‪‬ـﻥ‪ ‬ﻫ‪‬ـﺅُﻻ ِﺀ‬
‫ﺱ ﹶﻝ ‪‬‬
‫ل ﻭ‪‬ﺍﻝﱠﻨﻬ‪‬ﺎ ‪‬ﺭ ‪ ،‬ﻭﹸﻨ ﹶﻘ ‪‬ﺩ ‪‬‬
‫ﻙ ﺍﻝﱠﻠﻴ‪َ ‬‬
‫ﺢ ﹶﻝ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬‬
‫ﻥ ﹸﻨ ‪‬‬
‫ﻥ ‪ :‬ﺭ‪‬ﺒﻨﹶﺎ ﹶﻨﺤ‪ ‬‬
‫ﺍﻝﹾﻤ‪‬ﻼ ِﺌ ﹶﻜ ﹸﺔ ‪ ،‬ﹶﻓ ‪‬ﻴﻘﹸﻭﻝﹸﻭ ‪‬‬

‫‪٢٠٠‬‬
‫ﻥ ﻗﹶﺎ ﹶﺘﻠﹸﻭﺍ ﻓِﻲ ﺴ‪‬ـﺒِﻴﻠِﻲ ‪،‬‬
‫ﻙ ‪‬ﻭ ﹶﺘﻌ‪‬ﺎﹶﻝﻰ ‪ :‬ﻫﺅُﻻ ِﺀ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺏ ﹶﺘﺒ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫ل ﺍﻝ ‪‬ﺭ ‪‬‬
‫ﻋﹶﻠﻴ‪‬ﻨﹶﺎ ؟ ﹶﻓ ‪‬ﻴﻘﹸﻭ ُ‬
‫ﻥ ﺁ ﹶﺜﺭ‪ ‬ﹶﺘ ‪‬ﻬﻡ‪ ‬‬
‫ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻋﹶﻠﻴ‪ ‬ﹸﻜﻡ‪ِ ‬ﺒﻤ‪‬ﺎ ﺼ‪‬ـ ‪‬ﺒﺭ‪‬ﹸﺘﻡ‪، ‬‬
‫ﺏ ﺴ‪‬ﻼﻡ‪ ‬‬
‫ل ﺒ‪‬ﺎ ٍ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬ ‪‬ﻡ ﺍﻝﹾﻤ‪‬ﻼ ِﺌ ﹶﻜ ﹸﺔ ِﻤﻥ‪ ‬ﹸﻜ ﱢ‬
‫ل ‪‬‬
‫ﺨُ‬
‫ﺴﺒِﻴﻠِﻲ ‪ ،‬ﻓﹶ ﹶﺘﺩ‪ ‬ﹸ‬
‫‪‬ﻭﺃُﻭﺫﹸﻭﺍ ﻓِﻲ ‪‬‬
‫ﹶﻓ ِﻨﻌ‪ ‬ﻡ ﻋ‪‬ﻘﹾﺒ‪‬ﻰ ﺍﻝﺩ‪‬ﺍ ِﺭ ﺃﺨﺭﺠﻪ ﺍﻝﺤﺎﻜﻡ ﻓﻲ ﺍﻝﻤﺴﺘﺩﺭﻙ ﺒﺭﻗﻡ) ‪ (٢٣٩٣‬ﻭﺼـﺤﺤﻪ ﻭﻭﺍﻓﻘـﻪ‬
‫ﺍﻝﺫﻫﺒﻲ ﻭﻫﻭ ﻜﻤﺎ ﻗﺎﻻ‬
‫ل‬
‫ﻥ ﹸﻗ ِﺘﻠﹸﻭﺍ ﻓِﻰ ﺴ‪‬ـﺒِﻴ ِ‬
‫ﻥ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺴ ‪‬ﺒ ‪‬‬
‫ﻻ ﹶﺘﺤ‪ ‬‬
‫ﻋﻥ‪ ‬ﻫ ِﺫ ِﻩ ﺍﻵ ‪‬ﻴ ِﺔ ) ‪‬ﻭ ﹶ‬
‫ﻋﺒ‪ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﺴ َﺄﻝﹾﻨﹶﺎ ‪‬‬
‫ل ‪‬‬
‫ﻕ ﻗﹶﺎ َ‬
‫ﻋﻥ‪ ‬ﻤﺴ‪‬ﺭ‪‬ﻭ ٍ‬
‫ﻭ ‪‬‬
‫ل»‬
‫ﻙ ﹶﻓﻘﹶـﺎ َ‬
‫ﺴ َﺄﻝﹾﻨﹶﺎ ﻋ‪‬ـﻥ‪ ‬ﹶﺫﻝِـ ‪‬‬
‫ل َﺃﻤ‪‬ﺎ ِﺇﻨﱠﺎ ﹶﻗﺩ‪ ‬‬
‫ﻥ( ﻗﹶﺎ َ‬
‫ﻋﻨﹾ ‪‬ﺩ ‪‬ﺭ‪‬ﺒ ِﻬﻡ‪ ‬ﻴﺭ‪ ‬ﺯﻗﹸﻭ ‪‬‬
‫ﺍﻝﱠﻠ ِﻪ َﺃﻤ‪‬ﻭ‪‬ﺍﺘﹰﺎ ‪‬ﺒلْ َﺃﺤ‪‬ﻴ‪‬ﺎﺀ‪ِ ‬‬
‫ﺙ‬
‫ﺤﻴ‪‬ـ ﹸ‬
‫ﺠﻨﱠـ ِﺔ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬‬
‫ﺡ ِﻤ ‪‬‬
‫ﺵ ﹶﺘﺴ‪ ‬ﺭ ‪‬‬
‫ل ‪‬ﻤ ‪‬ﻌﱠﻠ ﹶﻘﺔﹲ ﺒِﺎﻝﹾ ‪‬ﻌﺭ‪ِ ‬‬
‫ﺨﻀ‪ٍ ‬ﺭ ﹶﻝﻬ‪‬ﺎ ﹶﻗﻨﹶﺎﺩِﻴ ُ‬
‫ﻁﻴ‪ٍ ‬ﺭ ﹸ‬
‫ﺠﻭ‪‬ﻑِ ﹶ‬
‫ﺤ ‪‬ﻬﻡ‪ ‬ﻓِﻰ ‪‬‬
‫َﺃﺭ‪‬ﻭ‪‬ﺍ ‪‬‬
‫ﻥ ﺸﹶـﻴ‪‬ﺌًﺎ‬
‫ل ‪‬ﻫلْ ﹶﺘﺸﹾ ﹶﺘﻬ‪‬ﻭ ‪‬‬
‫ﻋ ﹰﺔ ﹶﻓﻘﹶﺎ َ‬
‫ﻼ‪‬‬‫ﻁ ﹶ‬
‫ﻁﹶﻠ ‪‬ﻊ ِﺇﹶﻝﻴ‪ِ ‬ﻬﻡ‪ ‬ﺭ‪‬ﺒ ‪‬ﻬ ‪‬ﻡ ﺍ ﱢ‬
‫ل ﻓﹶﺎ ﱠ‬
‫ﻙ ﺍﻝﹾ ﹶﻘﻨﹶﺎﺩِﻴ ِ‬
‫ﺸﹶﺎ ‪‬ﺀﺕﹾ ﹸﺜ ‪‬ﻡ ﹶﺘﺄْﻭِﻯ ِﺇﻝﹶﻰ ِﺘﻠﹾ ‪‬‬
‫ﺕ‬
‫ﺙ ‪‬ﻤﺭ‪‬ﺍ ٍ‬
‫ﻼ ﹶ‬
‫ﻙ ِﺒ ِﻬﻡ‪ ‬ﹶﺜ ﹶ‬
‫ل ﹶﺫِﻝ ‪‬‬
‫ﺸﺌْﻨﹶﺎ ﹶﻓ ﹶﻔ ‪‬ﻌ َ‬
‫ﺙ ِ‬
‫ﺤﻴ‪ ‬ﹸ‬
‫ﺠﱠﻨ ِﺔ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬‬
‫ﺡ ِﻤ ‪‬‬
‫ﻥ ﹶﻨﺴ‪ ‬ﺭ ‪‬‬
‫ﺸﻰ‪ٍ ‬ﺀ ﹶﻨﺸﹾ ﹶﺘﻬِﻰ ‪‬ﻭ ﹶﻨﺤ‪ ‬‬
‫ﻯ ﹶ‬
‫ﻗﹶﺎﻝﹸﻭﺍ َﺃ ‪‬‬
‫ﺤﻨﹶـﺎ ﻓِـﻰ‬
‫ﺏ ﹸﻨﺭِﻴ ‪‬ﺩ َﺃﻥ‪ ‬ﺘﹶـ ‪‬ﺭ ‪‬ﺩ َﺃﺭ‪‬ﻭ‪‬ﺍ ‪‬‬
‫ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﺭَﺃﻭ‪‬ﺍ َﺃﱠﻨ ‪‬ﻬﻡ‪ ‬ﹶﻝﻥ‪ ‬ﻴﺘﹾﺭ‪‬ﻜﹸﻭﺍ ِﻤﻥ‪َ ‬ﺃﻥ‪ ‬ﻴﺴ‪َ ‬ﺄﻝﹸﻭﺍ ﻗﹶﺎﻝﹸﻭﺍ ﻴ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫ﺱ ﹶﻝ ‪‬ﻬﻡ‪ ‬ﺤ‪‬ﺎﺠ‪‬ـﺔﹲ ﹸﺘ ِﺭﻜﹸـﻭﺍ «‬
‫ﻙ ‪‬ﻤ ‪‬ﺭ ﹰﺓ ُﺃﺨﹾﺭ‪‬ﻯ‪ .‬ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﺭﺃَﻯ َﺃﻥ‪ ‬ﹶﻝﻴ‪ ‬‬
‫ﺴﺒِﻴِﻠ ‪‬‬
‫ل ﻓِﻰ ‪‬‬
‫ﺤﺘﱠﻰ ﹸﻨﻘﹾ ﹶﺘ َ‬
‫َﺃﺠ‪‬ﺴ‪‬ﺎ ِﺩﻨﹶﺎ ‪‬‬
‫ﺃﺨﺭﺠﻪ ﻤﺴﻠﻡ ﺒﺭﻗﻡ)‪.(٤٩٩٣‬‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ِﻝﻤ‪‬ـﻥ‪‬‬
‫ﻀ ‪‬ﻤ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ » -‬ﹶﺘ ‪‬‬
‫ل ‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ل ﻗﹶﺎ َ‬
‫ﻋﻥ‪َ ‬ﺃﺒِﻰ ‪‬ﻫ ‪‬ﺭﻴ‪ ‬ﺭ ﹶﺓ ﻗﹶﺎ َ‬
‫ﻭ‪‬‬
‫ﺴﺒِﻴﻠِﻰ ‪‬ﻭِﺇﻴﻤ‪‬ﺎﻨﹰﺎ ﺒِﻰ ‪‬ﻭ ﹶﺘﺼ‪‬ﺩِﻴﻘﹰﺎ ِﺒ ‪‬ﺭﺴ‪‬ـﻠِﻰ ﹶﻓﻬ‪‬ـ ‪‬ﻭ‬
‫ﺠﻬ‪‬ﺎﺩ‪‬ﺍ ﻓِﻰ ‪‬‬
‫ﻻ ِ‬
‫ﺠ ‪‬ﻪ ِﺇ ﱠ‬
‫ﻻ ‪‬ﻴﺨﹾ ِﺭ ‪‬‬
‫ﺴﺒِﻴِﻠ ِﻪ ﹶ‬
‫ﺝ ﻓِﻰ ‪‬‬
‫ﺨ ‪‬ﺭ ‪‬‬
‫ﹶ‬
‫ل ِﻤﻥ‪‬‬
‫ﻼ ﻤ‪‬ﺎ ﻨﹶﺎ َ‬
‫ﺝ ِﻤﻨﹾ ‪‬ﻪ ﻨﹶﺎ ِﺌ ﹰ‬
‫ﺠ ‪‬ﻌ ‪‬ﻪ ِﺇﻝﹶﻰ ‪‬ﻤﺴ‪ ‬ﹶﻜ ِﻨ ِﻪ ﺍﱠﻝﺫِﻯ ﺨﹶ ‪‬ﺭ ‪‬‬
‫ﺠﱠﻨ ﹶﺔ َﺃﻭ‪َ ‬ﺃﺭ‪ِ ‬‬
‫ﺨﹶﻠ ‪‬ﻪ ﺍﻝﹾ ‪‬‬
‫ﻰ ﻀ‪‬ﺎ ِﻤﻥ‪َ ‬ﺃﻥ‪ُ ‬ﺃﺩ‪ِ ‬‬
‫ﻋﹶﻠ ‪‬‬
‫‪‬‬
‫ﻻ ﺠ‪‬ﺎ ‪‬ﺀ ﻴ‪‬ـﻭ‪ ‬ﻡ‬
‫ل ﺍﻝﱠﻠ ِﻪ ِﺇ ﱠ‬
‫ﺴ ِﺒﻴ ِ‬
‫ﺤ ‪‬ﻤ ٍﺩ ِﺒ ‪‬ﻴ ِﺩ ِﻩ ﻤ‪‬ﺎ ِﻤﻥ‪ ‬ﹶﻜﻠﹾ ٍﻡ ‪‬ﻴﻜﹾﹶﻠ ‪‬ﻡ ﻓِﻰ ‪‬‬
‫ﺱ ‪‬ﻤ ‪‬‬
‫ﻏﻨِﻴ ‪‬ﻤ ٍﺔ‪ .‬ﻭ‪‬ﺍﱠﻝﺫِﻯ ﹶﻨﻔﹾ ‪‬‬
‫َﺃﺠ‪ٍ ‬ﺭ َﺃﻭ‪ ‬ﹶ‬
‫ﻻ َﺃﻥ‪‬‬
‫ﺤ ‪‬ﻤ ٍﺩ ِﺒ ‪‬ﻴ ِﺩ ِﻩ ﻝﹶـﻭ‪ ‬ﹶ‬
‫ﺱ ‪‬ﻤ ‪‬‬
‫ﺤ ‪‬ﻪ ِﻤﺴ‪‬ﻙ‪ ‬ﻭ‪‬ﺍﱠﻝﺫِﻯ ﹶﻨﻔﹾ ‪‬‬
‫ﻥ ‪‬ﺩ ٍﻡ ‪‬ﻭﺭِﻴ ‪‬‬
‫ﻥ ﹸﻜِﻠﻡ‪ ‬ﹶﻝﻭ‪‬ﹸﻨ ‪‬ﻪ ﹶﻝﻭ‪ ‬‬
‫ﺍﻝﹾ ِﻘﻴ‪‬ﺎ ‪‬ﻤ ِﺔ ﹶﻜ ‪‬ﻬﻴ‪َ ‬ﺌ ِﺘ ِﻪ ﺤِﻴ ‪‬‬
‫ﻻ َﺃﺠِـ ‪‬ﺩ‬
‫ل ﺍﻝﱠﻠ ِﻪ َﺃ ‪‬ﺒﺩ‪‬ﺍ ‪‬ﻭﹶﻝ ِﻜﻥ‪ ‬ﹶ‬
‫ﺴﺒِﻴ ِ‬
‫ﺴ ِﺭ‪‬ﻴﺔٍ ﹶﺘﻐﹾﺯ‪‬ﻭ ﻓِﻰ ‪‬‬
‫ﻑ ‪‬‬
‫ﻼ ﹶ‬
‫ﺨ ﹶ‬
‫ﺕ ِ‬
‫ﻥ ﻤ‪‬ﺎ ﹶﻗ ‪‬ﻌﺩ‪ ‬ﹸ‬
‫ﻋﻠﹶﻰ ﺍﻝﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫ﻕ ‪‬‬
‫ﺸﱠ‬‫‪‬ﻴ ﹸ‬
‫ﺤ ‪‬ﻤ ٍﺩ ِﺒ ‪‬ﻴ ِﺩ ِﻩ‬
‫ﺱ ‪‬ﻤ ‪‬‬
‫ﻋﻨﱢﻰ ﻭ‪‬ﺍﱠﻝﺫِﻯ ﹶﻨﻔﹾ ‪‬‬
‫ﺨﱠﻠﻔﹸﻭﺍ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻬﻡ‪َ ‬ﺃﻥ‪ ‬ﻴ ﹶﺘ ﹶ‬
‫ﻕ ‪‬‬
‫ﺸﱡ‬
‫ﺴ ‪‬ﻌ ﹰﺔ ‪‬ﻭ ‪‬ﻴ ﹸ‬
‫ﻥ ‪‬‬
‫ﺠﺩ‪‬ﻭ ‪‬‬
‫ﻻ ‪‬ﻴ ِ‬
‫ﺴ ‪‬ﻌ ﹰﺔ ﹶﻓ َﺄﺤ‪ِ ‬ﻤﹶﻠ ‪‬ﻬﻡ‪ ‬ﻭ ﹶ‬
‫‪‬‬
‫ل « ﺃﺨﺭﺠﻪ ﻤﺴﻠﻡ‬
‫ل ﹸﺜ ‪‬ﻡ َﺃﻏﹾﺯ‪‬ﻭ ﹶﻓُﺄﻗﹾ ﹶﺘ ُ‬
‫ل ﹸﺜ ‪‬ﻡ َﺃﻏﹾﺯ‪‬ﻭ ﹶﻓُﺄﻗﹾ ﹶﺘ ُ‬
‫ل ﺍﻝﱠﻠ ِﻪ ﹶﻓُﺄﻗﹾ ﹶﺘ ُ‬
‫ﺴﺒِﻴ ِ‬
‫ﺕ َﺃﻨﱢﻰ َﺃﻏﹾﺯ‪‬ﻭ ﻓِﻰ ‪‬‬
‫ﹶﻝ ‪‬ﻭ ِﺩﺩ‪ ‬ﹸ‬
‫ﺒﺭﻗﻡ)‪.(٤٩٩٧‬‬
‫ﻓﺄﻱ ﻓﻀل ﺒﻌﺩ ﻫﺫﺍ ﺍﻝﻔﻀل ﻭﺃﻱ ﻤﻨﺔ ﺒﻌﺩ ﻫﺫﻩ ﺍﻝﻤﻨﺔ‪ ،‬ﻭﺃﻱ ﺸﺭﻑ ﺒﻌﺩ ﻫﺫﺍ ﺍﻝﺸﺭﻑ؟!‬
‫ﻓﻬﺫﻩ ﺃﻤﺭﻴﻜﺎ ﺒﻴﻥ ﻅﻬﺭﺍﻨﻴﻨﺎ؛ ﻓﺘﻌﺎﻝﻭﺍ ﻓﺎﺸﺘﻔﻭﺍ ﻤﻨﻬﺎ‪ ،‬ﻭﺍﺭﻭﻭﺍ ﻅﻤـﺄﻜﻡ ﻤـﻥ ﺩﻤﺎﺌﻬـﺎ‪...‬‬
‫ﺘﻌﺎﻝﻭﺍ ﻝﺘﺫﻭﺩﻭﺍ ﻋﻥ ﺃﻋﺭﺍﺽ ﺍﻝﻤﺴﻠﻤﺎﺕ‪ ،‬ﻭﻝﺘﻅﻔﺭﻭﺍ ﺒﻬﺫﻩ ﺍﻝﺒﺸﺎﺭﺓ ﺍﻝﻜﺭﻴﻤﺔ‪.‬‬
‫ل‪»:‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻗﹶـﺎ َ‬
‫ﻥ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﻓ ‪‬ﻌﻥ‪َ ‬ﺃﺒِﻰ ‪‬ﻫ ‪‬ﺭﻴ‪ ‬ﺭ ﹶﺓ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ َﺃ ‪‬‬
‫ﻻ ‪‬ﻴﺠ‪ ‬ﹶﺘ ِﻤ ‪‬ﻊ ﻜﹶﺎ ِﻓﺭ‪ ‬ﻭﻗﹶﺎ ِﺘﹸﻠ ‪‬ﻪ ﻓِﻰ ﺍﻝﻨﱠﺎ ِﺭ َﺃ ‪‬ﺒﺩ‪‬ﺍ «ﺃﺨﺭﺠﻪ ﻤﺴﻠﻡ ﺒﺭﻗﻡ)‪.(٥٠٠٣‬‬
‫ﹶ‬

‫‪٢٠١‬‬
‫ﷲ ‪ ،‬ﻤ‪‬ﺎ ﹶﻗ ﹶﺘﻠﹶـﺕﹾ‬
‫ﻏﻴ‪ ‬ﺭ ﺍ ِ‬
‫ﺴﻴ‪‬ﻔِﻲ ‪‬ﻫﺫﹶﺍ ِﻤﺌَﺔ ‪‬ﻤﺴ‪ ‬ﹶﺘِﻠ ٍﻡ ‪‬ﻴﻌ‪ ‬ﺒ ‪‬ﺩ ﹶ‬
‫ل ‪ :‬ﹶﻗ ﹶﺘﻠﹾﺕ ِﺒ ‪‬‬
‫ﻥ ‪‬ﺭﺒِﻴ ‪‬ﻌ ﹶﺔ ﻗﹶﺎ َ‬
‫ﻥ ﺒ‪ِ ‬‬
‫ﺴﻠﹾﻤ‪‬ﺎ ‪‬‬
‫ﻭﻋﻥ ‪‬‬
‫ﺼﺒ‪‬ﺭ‪‬ﺍ‪.‬ﺃﺨﺭﺠﻪ ﺍﺒﻥ ﺃﺒﻲ ﺸﻴﺒﺔ ﺒﺭﻗﻡ)‪ (١٩٤٦٠‬ﻭﻓﻴﻪ ﺍﻨﻘﻁﺎﻉ‬
‫ﻼ ‪‬‬
‫ﺠ ﹰ‬
‫ِﻤﻨﹾ ‪‬ﻬﻡ‪ ‬ﺭ ‪‬‬
‫ﺕ ﻤِـﻥ‪‬‬
‫ﺸﻌ‪ٍ ‬ﺭ ﹶﻓ ﹸﻘﻠﹾﺕ ﹶﻝ ‪‬ﻪ ‪َ :‬ﺃﻱ‪َ ‬ﺃﺨِﻲ ﹶﺘ ‪‬ﻤﱠﺜﹶﻠﺕﹾ ِﺒ ‪‬ﺒﻴ‪ٍ ‬‬
‫ﺕ ِﻤﻥ‪ِ ‬‬
‫ل ﺍﻝﹾ ‪‬ﺒﺭ‪‬ﺍ ُﺅ ِﺒ ‪‬ﺒﻴ‪ٍ ‬‬
‫ل ‪ :‬ﹶﺘﻤ‪‬ﱠﺜ َ‬
‫ﺱ ‪ ،‬ﻗﹶﺎ َ‬
‫ﻋﻥ‪َ ‬ﺃ ﹶﻨ ٍ‬
‫ﻭ‪‬‬
‫ﻋﻠﹶﻰ ِﻓﺭ‪‬ﺍﺸِـﻲ ‪،‬‬
‫ﺕ ‪‬‬
‫ﻻ َﺃﻤ‪‬ﻭ ﹸ‬
‫ل‪ :‬ﹶ‬
‫ﺸﻲ‪ٍ ‬ﺀ ﹶﺘ ﹶﻜﱠﻠﻤ‪‬ﺕ ِﺒ ِﻪ ؟ ﻗﹶﺎ َ‬
‫ﺨ ‪‬ﺭ ﹶ‬
‫ﻻ ﹶﺘﺩ‪‬ﺭِﻱ ﹶﻝ ‪‬ﻌﱠﻠ ‪‬ﻪ ﺁ ِ‬
‫ﺸﻌ‪ٍ ‬ﺭ ‪ ،‬ﹶﻝ ‪‬ﻌﻠﱠﻙ ﹶ‬
‫ِ‬
‫ﻼ‪.‬ﺃﺨﺭﺠـﻪ ﺍﺒـﻥ ﺃﺒـﻲ ﺸـﻴﺒﺔ‬
‫ﺠ ﹰ‬
‫ﻻ ‪‬ﺭ ‪‬‬
‫ل ِﺇ ﱠ‬
‫ﺠٍ‬
‫ﻥ ِﻤﺌَﺔ ‪‬ﺭ ‪‬‬
‫ﻥ ﻭ‪‬ﺍﻝﹾ ‪‬ﻤﻨﹶﺎ ِﻓﻘِﻴ ‪‬‬
‫ﹶﻝ ﹶﻘﺩ‪ ‬ﹶﻗ ﹶﺘﻠﹾﺕ ِﻤﻥ‪ ‬ﺍﻝﹾ ‪‬ﻤﺸﹾ ِﺭﻜِﻴ ‪‬‬
‫ﺒﺭﻗﻡ)‪ (١٩٣٩٥‬ﻭﻫﻭ ﺼﺤﻴﺢ‬
‫ﻭﺍﺤﺫﺭ ‪-‬ﻴﺎ ﺃﺥ ﺍﻝﺘﻭﺤﻴﺩ‪ -‬ﻤﻥ ﻤﺯﺍﻝﻕ ﺍﻝﺸﻴﻁﺎﻥ ﻭﻤﺩﺍﺨﻠﻪ‪ ،‬ﻭﺍﺤﺫﺭ؛ ﺃﻥ ﻴﺤـﻭل ﺒﻴﻨـﻙ‬
‫ﻭﺒﻴﻥ ﺍﻝﺠﻬﺎﺩ ﻓﻲ ﺴﺒﻴل ﺍﷲ ﻭﻴﻀﻊ ﺃﻤﺎﻤﻙ ﺍﻝﻌﻭﺍﺌﻕ ﻭﺍﻷﺴﺒﺎﺏ ﺍﻝﺘﻲ ﺘﺒﺭﺭ ﻝـﻙ ﺍﻝﻘﻌـﻭﺩ‬
‫ﻭﺍﻝﺘﺨﻠﻑ ﻋﻥ ﺍﻝﺠﻬﺎﺩ ‪ -‬ﺤﺘﻰ ﻭﺇﻥ ﻜﺎﻨﺕ ﻫﺫﻩ ﺍﻷﻋﻤﺎل ﻁﺎﻋﺔ ﷲ ﻭﺭﺴﻭﻝﻪ ‪ -‬ﻓﺈﻥ ﻫﺫﺍ‬
‫ﺍﻝﺸﻴﻁﺎﻥ ﺍﻝﻁﺭﻴﺩ ﺍﻝﻤﺭﻴﺩ ﻻ ﻴﻔﺘﺄ ﻴﺤﻭل ﺒﻴﻥ ﺍﻝﻌﺒﺩ ﻭﺒﻴﻥ ﻤﺎ ﻴﺭﻀﻲ ﺭﺒﻪ‪.‬‬
‫ﻭﺭﺤﻡ ﺍﷲ ﺍﺒﻥ ﺍﻝﻘﻴﻡ ﺤﻴﻥ ﻨﺒ‪‬ﻪ ﻋﻠﻰ ﻫﺫﺍ ﺍﻷﻤﺭ ﺍﻝﺨﻁﻴﺭ ﻭﻗـﺎل ‪ -‬ﻤـﺎ ﻤﻌﻨـﺎﻩ ‪) :-‬ﺇﻥ‬
‫ﺍﻝﺸﻴﻁﺎﻥ ﻤﻠﺤﺎﺡ ﺒﻁﻲﺀ ﺍﻝﻴﺄﺱ‪ ،‬ﻭﻫﻭ ﻴﺘﺭﺼﺩ ﻝﻠﻤﺅﻤﻥ ﻭﻴﻘﻌﺩ ﻝﻪ ﻓﻲ ﻁﺭﻴﻕ ﺴﻴﺭﻩ ﺇﻝـﻰ‬
‫ﺍﷲ ﺜﻡ ﻴﻨﺼﺏ ﻝﻪ ﻓﺨﺎﺨ ﹰﺎ ﻭﺃﺸﺭﺍﻜﺎ‪ ،‬ﻻ ﻴﺘﺩﻝﻰ ﺇﻝﻰ ﺍﻷﺩﻨﻰ ﺇﻻ ﺇﺫﺍ ﻋﺠﺯ ﻋـﻥ ﺍﻷﻋﻠـﻰ‪،‬‬
‫ﻓﻴﺒﺩﺃ ﻝﻪ ﺒﻨﺼﺏ ﻓﺦ ﺍﻝﺸﺭﻙ ﻭﺍﻝﻜﻔﺭ ﻓﺈﻥ ﻨﺠﺎ ﻤﻨﻪ‪ ،‬ﻨﺼﺏ ﻝﻪ ﺸﹶﺭﻙ ﺍﻝﺒﺩﻋﺔ‪ ،‬ﻓﺈﻥ ﺠﺎﻭﺯﻩ‬
‫ﺃﻋﺩ ﻝﻪ ﺸﹶﺒﻜﺔ ﺍﻝﻜﺒﺎﺌﺭ‪ ،‬ﻓﺈﻥ ﺘﺨﻁﺎﻩ ﺃﻋﺩ ﻝﻪ ﺸﹶﺭﻙ ﺍﻝﺼﻐﺎﺌﺭ‪ ،‬ﻓﺈﻥ ﻨﺠﺎ ﺸـﻐﻠﻪ ﺒﺎﻝﻤﺒـﺎﺡ‪،‬‬
‫ﻓﺈﻥ ﻋﺠﺯ ﺘﺭﺼﺩ ﻭﻜﻤﻥ ﻝﻪ ﻓﻲ ﻋﻘﺒﺔ ﺍﻝﻌﺒﺎﺩﺍﺕ ﺍﻝﻤﻔﻀﻭﻝﺔ‪ ،‬ﻓﺸﻐﻠﻪ ﺒﻬﺎ ﻭﺤﺴﻨﻬﺎ ﺒﻌﻴﻨـﻪ‬
‫ﻭﺯﻴﻨﻬﺎ ﻝﻪ ﻭ ﺃﺭﺍﻩ ﻤﺎ ﻓﻴﻬﺎ ﻤﻥ ﺍﻝﻔﻀل ﻭﺍﻝﺭﺒﺢ ﻝﻴﺸﻐﻠﻪ ﺒﻬﺎ ﻋﻤﺎ ﻫﻭ ﺃﻓﻀل ﻤﻨﻬﺎ ﻭﺃﻋﻅﻡ‬
‫ﻜﺴﺒ ﹰﺎ ﻭﺭﺒﺤﺎ‪ ،‬ﻷﻨﻪ ﻝﻤ‪‬ﺎ ﻋﺠﺯ ﻋﻥ ﺘﺨﺴﻴﺭﻩ ﺃﺼل ﺍﻝﺜﻭﺍﺏ ﻁﻤﻊ ﻓـﻲ ﺘﺨـﺴﻴﺭﻩ ﻜﻤﺎﻝـﻪ‬
‫ﻭﻓﻀﻠﻪ ﻭﺩﺭﺠﺎﺘﻪ ﺍﻝﻌﺎﻝﻴﺔ‪ ،‬ﻓﺸﻐﻠﻪ ﺒﺎﻝﻤﺭﻀﻲ ﻋﻥ ﺍﻷﺭﻀﻰ ﻝﻪ‪ ،‬ﻓﻴﺸﻐﻠﻪ ﺒﻁﻠـﺏ ﻋﻠـﻡ‬
‫ﺍﻝﻜﻔﺎﻴﺔ ﻋﻥ ﻓﺭﺽ ﺍﻝﻌﻴﻥ ﻤﻥ ﺍﻝﺠﻬﺎﺩ‪ ،‬ﻭﻴﺯﻴﻥ ﻝﻪ ﺠﻬﺎﺩ ﺍﻝﺩﻋﻭﺓ ﻭﻗﺩ ﺍﻨﻔﺘﺢ ﺒﺎﺏ ﺠﻬـﺎﺩ‬
‫ﺍﻝﺴﻴﻑ ﻋﻠﻰ ﻤﺼﺭﺍﻋﻴﻪ(‪.‬‬
‫ﻥ ﺒِﺎﻝﹼﻠ ِﻪ ﻭ‪‬ﺍﻝﹾ ‪‬ﻴﻭ‪ِ ‬ﻡ‬
‫ﺤﺭ‪‬ﺍ ِﻡ ﹶﻜ ‪‬ﻤﻥ‪ ‬ﺁ ‪‬ﻤ ‪‬‬
‫ﺠ ِﺩ ﺍﻝﹾ ‪‬‬
‫ﻋﻤ‪‬ﺎ ‪‬ﺭ ﹶﺓ ﺍﻝﹾ ‪‬ﻤﺴ‪ِ ‬‬
‫ﺝ ‪‬ﻭ ِ‬
‫ﺴﻘﹶﺎ ‪‬ﻴ ﹶﺔ ﺍﻝﹾﺤ‪‬ﺎ ‪‬‬
‫ﺠ ‪‬ﻌﻠﹾﹸﺘﻡ‪ِ ‬‬
‫ﻭﻗﺩ ﻗﺎل ﺘﻌﺎﻝﻰ‪َ} :‬ﺃ ‪‬‬
‫ﻥ{‬
‫ﻻ ‪‬ﻴﻬ‪‬ﺩِﻱ ﺍﻝﹾﻘﹶـﻭ‪ ‬ﻡ ﺍﻝﻅﱠـﺎِﻝﻤِﻴ ‪‬‬
‫ﻥ ﻋِﻨ ‪‬ﺩ ﺍﻝﹼﻠ ِﻪ ﻭ‪‬ﺍﻝﹼﻠ ‪‬ﻪ ﹶ‬
‫ﻻ ‪‬ﻴﺴ‪ ‬ﹶﺘﻭ‪‬ﻭ ‪‬‬
‫ل ﺍﻝﹼﻠ ِﻪ ﹶ‬
‫ﺴﺒِﻴ ِ‬
‫ﺨ ِﺭ ‪‬ﻭﺠ‪‬ﺎ ‪‬ﻫ ‪‬ﺩ ﻓِﻲ ‪‬‬
‫ﺍﻵ ِ‬
‫]ﺍﻝﺘﻭﺒﺔ‪.[١٩:‬‬

‫‪٢٠٢‬‬
‫ﻭﻗﺩﻴﻤ ﹰﺎ ﻗﺎل ﺃﺌﻤﺘﻨﺎ‪) :‬ﻝﻴﺱ ﺍﻝﻔﻘﻴﻪ ﺍﻝﺫﻱ ﻴﻌﺭﻑ ﺍﻝﺨﻴﺭ‪ ،‬ﻭﺇﻨﻤﺎ ﺍﻝﻔﻘﻴﻪ ﺍﻝﺫﻱ ﻴﻌـﺭﻑ ﺨﻴـﺭ‬
‫ﺍﻝﺨﻴﺭﻴﻥ(‪.١٦٣‬‬
‫ﻭﻋﻥ ﺤﻴﻭﺓ ﺒﻥ ﺸﺭﻴﺢ ﻗﺎل ‪ :‬ﺃﺨﺒﺭﻨﻲ ﺒﻜﺭ ﺒﻥ ﻋﻤﺭﻭ ‪ ،‬ﺃﻥ ﺼﻔﻭﺍﻥ ﺒﻥ ﺴﻠﻴﻡ ﺤﺩﺜـﻪ ‪،‬‬
‫ﺃﻥ ﺃﺒﺎ ﻫﺭﻴﺭﺓ ﻗﺎل ‪ » :‬ﺃﻴﺴﺘﻁﻴﻊ ﺃﺤﺩﻜﻡ ﺃﻥ ﻴﻘﻭﻡ ﻓﻼ ﻴﻔﺘﺭ ‪ ،‬ﻭﻴﺼﻭﻡ ﻓﻼ ﻴﻔﻁﺭ ‪ ،‬ﻤـﺎ‬
‫ﻜﺎﻥ ﺤﻴﺎ ؟ ﻓﻘﻴل ﻝﻪ ‪ :‬ﻴﺎ ﺃﺒﺎ ﻫﺭﻴﺭﺓ ‪ ،‬ﻭﻤﻥ ﻴﻁﻴﻕ ﻫﺫﺍ ؟ ﻓﻘﺎل ‪ :‬ﻭﺍﻝﺫﻱ ﻨﻔﺴﻲ ﺒﻴـﺩﻩ ﺇﻥ‬
‫ﻴﻭﻡ ﺍﻝﻤﺠﺎﻫﺩ ﻓﻲ ﺴﺒﻴل ﺍﷲ ﺃﻓﻀل ﻤﻨﻪ « ﺃﺨﺭﺠﻪ ﺍﺒﻥ ﺍﻝﻤﺒﺎﺭﻙ ﻓﻲ ﺍﻝﺠﻬﺎﺩ ﺒـﺭﻗﻡ)‪(٦٩‬‬
‫ﻭﻫﻭ ﺤﺩﻴﺙ ﺤﺴﻥ ﻤﻭﻗﻭﻑ‬
‫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 ﻓﻭﺍﺘـﻪ ﻓﻠﻴﺒـﻙ‬
‫ﺍﻝﻌﺎﺠﺯﻭﻥ ﺍﻝﻤﻘﺼﺭﻭﻥ‪ ،‬ﻭﻋﻠﻰ ﻀﻴﺎﻉ ﺍﻝﻌﻤﺭ ﻓﻠﻴﺤﺯﻥ ﺍﻝﻤﻔﺭﻁﻭﻥ‪.‬‬
‫ﻓﻜﻡ ﻤﻥ ﺍﻷﺤﺒﺎﺏ ﻴﺎﺭﺏ ﺍﺼﻁﻔﻴﺘﻬﻡ ﻭﺍﺘﺨﺫﺘﻬﻡ ﻤﻥ ﺒﻴﻨﻨﺎ ﻭﺤﺭﻤﺘﻨﺎ ﻤﻥ ﺫﻝﻙ ﺒـﺫﻨﻭﺒﻨﺎ‪...‬‬
‫ﺍﻝﻠﻬﻡ ﻓﻼ ﺘﺤﺭﻤﻨﺎ ﺃﺠﺭﻫﻡ‪ ،‬ﻭﻻ ﺘﻔﺘﻨﺎ ﺒﻌﺩﻫﻡ ﻭﺃﻝﺤﻘﻨﺎ ﺒﻬﻡ‪.‬‬
‫ﻭﺇﻥ ﻜﻨﺕ ﺃﻨﺴﻰ‪ ...‬ﻓﻼ ﺃﻨﺴﻰ ﻓﻲ ﻫﺫﺍ ﺍﻝﻤﻘﺎﻡ ﺇﺨﻭﺍﻨﻨﺎ ﺍﻝﺸﻬﺩﺍﺀ ﺭﺤﻤﻬﻡ ﺍﷲ ﺍﻝﺫﻴﻥ ﻜﺎﻨﻭﺍ‬
‫ﻤﻌﻨﺎ ﻓﻲ ﺍﻝﺴﺭﺍﺀ ﻭﺍﻝﻀﺭﺍﺀ ﻭﺼﺒﺭﻭﺍ ﻤﻌﻨﺎ ﻋﻠﻰ ﻷﻭﺍﺀ ﺍﻝﻁﺭﻴﻕ‪.‬‬
‫ﻭﻋﻠﻰ ﺭﺃﺴﻬﻡ ﺍﻷﺥ ﺍﻝﺤﺒﻴﺏ ﺍﻝﻐﺎﻝﻲ ﺍﻝﺸﻬﻴﺩ ﺍﻝﺤﻲ ‪-‬ﻨﺤﺴﺒﻪ ﻜﺫﻝﻙ ﻭﺍﷲ ﺤـﺴﻴﺒﻪ– ﺃﺒـﻭ‬
‫ﻋﺒﻴﺩﺓ ﻋﺒﺩ ﺍﻝﻬﺎﺩﻱ ﺩﻏﻠﺱ؛ ﻓﻭﺍﷲ ﻤﺎ ﺭﺯﺀﺕ ﺒﻤﺼﻴﺒﺔ ‪-‬ﺒﻌﺩ ﺃﻥ ﻫﺩﺍﻨﻲ ﺍﷲ‪ -‬ﺒﻤﺜل ﻓﻘـﺩ‬
‫ﻫﺫﺍ ﺍﻷﺥ‪ ،‬ﻫﺫﺍ ﺍﻷﺥ ﺍﻝﺫﻱ ﻜﻨﺕ ﺍﺴﺘﺼﻐﺭ ﻨﻔﺴﻲ ﺃﻤﺎﻤﻪ ﻝﻔﺭﻁ ﺸﺠﺎﻋﺘﻪ ﻭﺇﻗﺩﺍﻤﻪ ﻭﺼﺒﺭﻩ‬
‫‪١٦٣‬‬
‫‪ -‬ﻭﻓﻲ ﻤﺠﻤﻭﻉ ﺍﻝﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ١٤‬ﺹ ‪(٤٣٤‬‬
‫ﻕ‬
‫ﺏ ﺍﻝﹾﺤ‪‬ـ ﱢ‬
‫ﺤ ِﺩﻫ‪‬ﺎ " ‪‬ﻤﻌ‪ِ ‬ﺭ ﹶﻓ ﹸﺔ ‪‬ﻤﺭ‪‬ﺍ ِﺘ ِ‬
‫ل ‪َ " :‬ﺃ ‪‬‬
‫ﻋﻠﹶﻰ َﺃﺭ‪ ‬ﺒ ‪‬ﻌ ِﺔ ُﺃﺼ‪‬ﻭ ٍ‬
‫ﻲ ‪‬‬
‫ﺽ ‪‬ﻫﻨﹶﺎ ﺍﺴ‪ِ ‬ﺘﻘﹾﺼ‪‬ﺎ ُﺅ ‪‬ﻩ ‪‬ﻭ ‪‬ﻫ ‪‬ﻭ ‪‬ﻤﺒ‪ِ ‬ﻨ ‪‬‬
‫ﺱ ﺍﻝﹾ ﹶﻐ ‪‬ﺭ ‪‬‬
‫ﺴﻊ‪ ‬ﹶﻝﻴ‪ ‬‬
‫‪‬ﻭ ‪‬ﻫﺫﹶﺍ ﺒ‪‬ﺎﺏ‪ ‬ﻭ‪‬ﺍ ِ‬
‫ﺏ‬
‫ﺠ ‪‬‬
‫ﻥ ‪ " .‬ﺍﻝﺜﱠﺎﻨِﻲ " ‪‬ﻤﻌ‪ِ ‬ﺭ ﹶﻓ ﹸﺔ ﻤ‪‬ﺎ ‪‬ﻴ ِ‬
‫ﺸ ‪‬ﺭﻴ‪ِ ‬‬
‫ﺸ ‪‬ﺭ ﺍﻝ ﱠ‬
‫ﻥ ‪‬ﻭ ﹶ‬
‫ﺨﻴ‪ ‬ﺭﻴ‪ِ ‬‬
‫ﺨﻴ‪ ‬ﺭ ﺍﻝﹾ ﹶ‬
‫ﻑ ﹶ‬
‫ﺸ ‪‬ﺭ ؛ ِﻝ ‪‬ﻴﻌ‪ِ ‬ﺭ ﹶ‬
‫ﺨﻴ‪ِ ‬ﺭ ﻭ‪‬ﺍﻝ ﱠ‬
‫ﺕ ﻭ‪‬ﺍﻝﹾ ﹶ‬
‫ﺴ‪‬ﻴﺌَﺎ ِ‬
‫ﺕ ﻭ‪‬ﺍﻝ ‪‬‬
‫ﺴﻨﹶﺎ ِ‬
‫ﺤ‪‬‬
‫ل ﻭ‪‬ﺍﻝﹾ ‪‬‬
‫ﻁِ‬‫ﻭ‪‬ﺍﻝﹾﺒ‪‬ﺎ ِ‬
‫ﺏ ِﻤﻥ‪‬‬
‫ﺏ ﻭ‪‬ﺍﻝِﺎﺴ‪ِ ‬ﺘﺤ‪‬ﺒ‪‬ﺎ ِ‬
‫ﻁ ﺍﻝﹾ ‪‬ﻭﺠ‪‬ﻭ ِ‬
‫ﺸﺭ‪‬ﻭ ِ‬
‫ﺙ " ‪‬ﻤﻌ‪ِ ‬ﺭ ﹶﻓ ﹸﺔ ﹸ‬
‫ﺏ " ‪ .‬ﺍﻝﺜﱠﺎِﻝ ِ‬
‫ﺤ ‪‬‬
‫ﻙ ‪‬ﻭﻤ‪‬ﺎ ﻝﹶﺎ ‪‬ﻴﺴ‪ ‬ﹶﺘ ‪‬‬
‫ﺏ ِﻤﻥ‪ ‬ﹶﺫِﻝ ‪‬‬
‫ﺤ ‪‬‬
‫ﺏ ‪‬ﻭﻤ‪‬ﺎ ‪‬ﻴﺴ‪ ‬ﹶﺘ ‪‬‬
‫ﺠ ‪‬‬
‫ﻙ ‪‬ﻭﻤ‪‬ﺎ ﻝﹶﺎ ‪‬ﻴ ِ‬
‫ِﻤﻥ‪ ‬ﹶﺫِﻝ ‪‬‬
‫ﻑ‬
‫ﻥ ﺍﻝﹾ ِﻌﻠﹾ ِﻡ ﻭ‪‬ﺍﻝﹾ ﹸﻘﺩ‪ ‬ﺭ ِﺓ ‪ " .‬ﺍﻝﺭ‪‬ﺍ ِﺒ ِﻊ " ‪‬ﻤﻌ‪ِ ‬ﺭ ﹶﻓ ﹸﺔ َﺃﺼ‪‬ﻨﹶﺎ ِ‬
‫ﻥ ‪‬ﻤﺸﹾﺭ‪‬ﻭﻁﹰﺎ ِﺒِﺈﻤ‪‬ﻜﹶﺎ ِ‬
‫ﺏ ﹶﻗﺩ‪ ‬ﻴﻜﹸﻭ ‪‬‬
‫ﺏ ﻭ‪‬ﺍﻝِﺎﺴ‪ِ ‬ﺘﺤ‪‬ﺒ‪‬ﺎ ‪‬‬
‫ﻥ ﻭ‪‬ﺍﻝﹾ ‪‬ﻌﺠ‪ِ ‬ﺯ ‪‬ﻭَﺃﻥ‪ ‬ﺍﻝﹾ ‪‬ﻭﺠ‪‬ﻭ ‪‬‬
‫ﺍﻝﹾِﺈﻤ‪‬ﻜﹶﺎ ِ‬
‫ﻋﻤ‪‬ﺎ‬
‫ﻋ ِﺔ ﺍﻝﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺭﺴ‪‬ﻭِﻝ ِﻪ ‪‬ﻭ ‪‬ﻴﻨﹾﻬ‪‬ﻰ ‪‬‬
‫ﺢ ﹶﻝ ‪‬ﻪ ِﻤﻥ‪ ‬ﻁﹶﺎ ‪‬‬
‫ﺤ ‪‬ﻪ َﺃﻭ‪ِ ‬ﺒﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻭ ﺍﻝﹾَﺄﺼ‪‬ﹶﻠ ‪‬‬
‫ﺹ ِﺒﻤ‪‬ﺎ ‪‬ﻴﺼ‪ِ‬ﻠ ‪‬‬
‫ﺸﺨﹾ ٍ‬
‫ل ﹶ‬
‫ﻥ ‪‬ﻭَﺃﻋ‪‬ﻴ‪‬ﺎ ِﻨ ِﻬﻡ‪ ‬؛ ِﻝ ‪‬ﻴﺅْ ‪‬ﻤ ‪‬ﺭ ﹸﻜ ﱡ‬
‫ﻁﺒِﻴ ‪‬‬
‫ﺍﻝﹾ ‪‬ﻤﺨﹶﺎ ﹶ‬
‫ﻋﻨﹾ ‪‬ﻪ ‪ .‬ﻭ ‪‬ﻫﺫﹶﺍ ﺍﻝﹾ ﹶﻘﺩ‪ ‬ﺭ ﺍﱠﻝﺫِﻱ ‪‬ﺩﻝﱠـﺕﹾ‬
‫ﻋﻨﹾ ‪‬ﻪ ‪‬ﻤ ‪‬ﻊ ﺍﻝِﺎﺴ‪ِ ‬ﺘﻐﹾﻨﹶﺎ ِﺀ ‪‬‬
‫ﻲ ‪‬‬
‫ﺸ ‪‬ﺭ ِﻤﻥ‪ ‬ﺍﻝﹾ ‪‬ﻤﻨﹾ ِﻬ ‪‬‬
‫ﺨﻴ‪ِ ‬ﺭ ﻴ‪‬ﻭ ِﻗ ‪‬ﻌ ‪‬ﻪ ﻓِﻴﻤ‪‬ﺎ ‪‬ﻫ ‪‬ﻭ ﹶ‬
‫ﻋﻨﹾ ‪‬ﻪ ‪‬ﻭﻝﹶﺎ ‪‬ﻴﺅْ ‪‬ﻤ ‪‬ﺭ ِﺒ ﹶ‬
‫‪‬ﻴﻨﹾ ﹶﻔ ‪‬ﻊ ﹶﻨﻬ‪ ‬ﻴ ‪‬ﻪ ‪‬‬
‫ﻥ َﺃﻤ‪‬ﺭ‪ ‬ﻤﱠﺘﻔﹶـﻕﹲ‬
‫ﻥ ﺍﻝﹾَﺄﺩ‪‬ﻴ‪‬ﺎ ِ‬
‫ﺴ‪‬‬‫ﺴﻥ‪ ‬ﻭ‪‬ﺍﱠﺘ ‪‬ﺒ ‪‬ﻊ ِﻤﱠﻠ ﹶﺔ ﺇﺒ‪‬ﺭ‪‬ﺍﻫِﻴ ‪‬ﻡ ‪‬ﻫ ‪‬ﻭ َﺃﺤ‪ ‬‬
‫ﻥ ‪‬ﻤﻥ‪َ ‬ﺃﺴ‪‬ﹶﻠ ‪‬ﻡ ‪‬ﻭﺠ‪ ‬ﻬ ‪‬ﻪ ِﻝﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﻫﻭ‪ ‬ﻤﺤ‪ِ ‬‬
‫ﻥ ﺩِﻴ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻫ ِﺫ ِﻩ ﺍﻝﹾﺂ ‪‬ﻴ ﹸﺔ ‪ِ -‬ﻤﻥ‪َ ‬ﺃ ‪‬‬
‫‪‬‬
‫ﻥ ﺍﻝﹾِﺈﺴ‪‬ﻠﹶﺎ ِﻡ ؛‬
‫ﻁﺭ‪‬ﺍ ِﺭ ِﻤﻥ‪ ‬ﺩِﻴ ِ‬
‫ﻥ ‪ -‬ﻤﻌ‪‬ﻠﹸﻭﻡ‪ ‬ﺒِﺎﻝِﺎﻀ‪ِ ‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﺒﻴ‪ ‬‬
‫‪‬‬

‫‪٢٠٣‬‬
‫ﻙ‬
‫ﻙ ﺍﻝﻌﻴﻭﻥ‪ ...‬ﻓﻌﻠﻰ ﻤﺜل ﻋﺒﺩ ﺍﻝﻬﺎﺩﻱ ﻓﻠﺘﺒ ِ‬
‫ﻭﺤﺴﻥ ﺨﻠﻘﻪ‪ ...‬ﻓﻌﻠﻰ ﻤﺜل ﻋﺒﺩ ﺍﻝﻬﺎﺩﻱ ﻓﻠﺘﺒ ِ‬
‫ﺍﻝﻌﻴﻭﻥ‪.‬‬
‫ﻲ‬
‫ل ‪ :‬ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﷲ ‪ ،‬ﻗﹶﺎ َ‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍ ِ‬
‫ﻓﻜﻠﻤﺎ ﺘﺫﻜﺭﺘﻪ ﺘﺫﻜﺭﺕ ﺤﺩﻴﺙ ﺍﻝﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻝﺼﻼﺓ ﻭﺍﻝﺴﻼﻡ ﻓ ‪‬ﻌﻥ‪ ‬‬
‫ﻥ‬
‫ﺸ ‪‬ﻪ ‪‬ﻭِﻝﺤ‪‬ﺎ ﹶﻓ ‪‬ﻪ ِﻤﻥ‪ ‬ﺒﻴ‪ِ ‬‬
‫ﺠلٌ ﻓﹶﺎ ِﺭﺵﹲ ِﻓﺭ‪‬ﺍ ﹶ‬
‫ﻥ ‪ :‬ﺭ ‪‬‬
‫ﺠﹶﻠﻴ‪ِ ‬‬
‫ﺏ ‪‬ﺭ‪‬ﺒﻨﹶﺎ ِﻤﻥ‪ ‬ﺭ ‪‬‬
‫ﺠ ‪‬‬
‫ﻋِ‬
‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ :‬‬
‫ﺠلٌ ﻏﹶـﺯ‪‬ﺍ ﻓِـﻲ‬
‫ﻋﻨﹾﺩِﻱ ‪‬ﻭ ‪‬ﺭ ‪‬‬
‫ﺸ ﹶﻔ ﹶﻘ ﹰﺔ ِﻤﻤ‪‬ﺎ ‪ ،‬‬
‫ﻋﻨﹾﺩِﻱ ‪‬ﻭ ﹶ‬
‫ﻼ ِﺘ ِﻪ ‪‬ﺭﻏﹾ ‪‬ﺒ ﹰﺔ ﻓِﻴﻤ‪‬ﺎ ‪‬‬
‫ﺼ ﹶ‬
‫ﺤ‪‬ﺒ ِﻪ ‪‬ﻭَﺃﻫ‪ِ‬ﻠ ِﻪ ﻗﹶﺎ ‪‬ﻡ ﺇﻝﹶﻰ ‪‬‬
‫ِ‬
‫ﻉ ﹶﻓ ‪‬ﺭﺠ‪‬ـ ‪‬ﻊ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﻓِﻲ ﺍﻝﹾ ِﻔﺭ‪‬ﺍ ِﺭ ﻭ‪‬ﻤ‪‬ﺎ ﹶﻝ ‪‬ﻪ ﻓِﻲ ﺍﻝ ‪‬ﺭﺠ‪‬ـﻭ ِ‬
‫ﷲ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ﹶﻓ ﹶﻔ ‪‬ﺭ َﺃﺼ‪‬ﺤ‪‬ﺎ ‪‬ﺒ ‪‬ﻪ ﹶﻓ ‪‬ﻌِﻠ ‪‬ﻡ ﻤ‪‬ﺎ ‪‬‬
‫لﺍ ِ‬
‫ﺴﺒِﻴ ِ‬
‫‪‬‬
‫ﻋﺒ‪‬ﺩِﻱ ‪‬ﺭﺠ‪‬ـ ‪‬ﻊ‬
‫ﻅﺭ‪‬ﻭﺍ ﺇﻝﹶﻰ ‪‬‬
‫ﻼ ِﺌ ﹶﻜﺘِﻲ ﹸﺍﻨﹾ ﹸ‬
‫ﻼ ِﺌ ﹶﻜ ِﺘ ِﻪ ‪ :‬ﻴ‪‬ﺎ ‪‬ﻤ ﹶ‬
‫ل ﺍﻝﱠﻠ ‪‬ﻪ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ِﻝ ‪‬ﻤ ﹶ‬
‫ﻕ ‪‬ﺩ ‪‬ﻤ ‪‬ﻪ ﹶﻓ ‪‬ﻴﻘﹸﻭ ُ‬
‫ﺤﺘﱠﻰ ُﺃﻫ‪‬ﺭِﻴ ﹶ‬
‫‪‬‬
‫ﻋﻨﹾﺩِﻱ‪.‬ﺃﺨﺭﺠﻪ ﺍﺒﻥ ﺃﺒﻲ ﺸﻴﺒﺔ ﺒﺭﻗﻡ)‬
‫ﺸ ﹶﻔ ﹶﻘ ﹰﺔ ِﻤﻤ‪‬ﺎ ‪ ،‬‬
‫ﻋﻨﹾﺩِﻱ ‪‬ﻭ ﹶ‬
‫ﻕ ‪‬ﺩ ‪‬ﻤ ‪‬ﻪ ‪‬ﺭﻏﹾ ‪‬ﺒ ﹰﺔ ﻓِﻴﻤ‪‬ﺎ ‪‬‬
‫ﺤﺘﱠﻰ ُﺃﻫ‪‬ﺭِﻴ ﹶ‬
‫‪‬‬
‫‪( ١٩٣٩٨‬ﺼﺤﻴﺢ‬
‫ﻓﻴﻭﻡ ﺃﻥ ﺍﻀﻁﺭ ﺍﻝﻤﺠﺎﻫﺩﻭﻥ ﺇﻝﻰ ﺃﻥ ﻴﺨﻠـﻭﺍ ﻤـﻭﺍﻗﻌﻬﻡ ﻨﺘﻴﺠـﺔ ﺍﻝﻘـﺼﻑ ﺍﻝـﺸﺩﻴﺩ‬
‫ﻭﺍﻝﻤﺘﻭﺍﺼل ﺃﺒﻰ ﺃﻥ ﻴﺭﺠﻊ‪ ،‬ﻭﺘﺒﺎﻴﻊ ﻋﻠﻰ ﺍﻝﻤﻭﺕ ‪-‬ﻫﻭ ﻭﺜﻠﺔ ﻤﻥ ﺇﺨﻭﺍﻨﻪ‪ -‬ﻭﺍﻨﻐﻤـﺴﻭﺍ‬
‫ﻓﻲ ﺍﻝﻌﺩﻭ ﻨﺴﺄل ﺍﷲ ﺃﻥ ﻴﺘﻘﺒﻠﻬﻡ‪.‬‬
‫ﻏﻴ‪‬ﺏ ﻓﻲ ﺍﻝﺘﺭﺍﺏ ﺸﺨﻭﺼﻬﻡ *** ﻓﺎﻝﻨﺴﺭ ﻤﺴﻙ ﻭﺍﻝﻌﻅﺎﻡ ﺭﻤﻴﻡ‬
‫ﻤﺎﺘﻭﺍ ﻭ ﹸ‬
‫ﻼ ﻤﻥ ﺍﻝﺠﺒﺎل‪ ،‬ﻭﺃﺴﺩﹰﺍ ﻤﻥ ﺍﻷﺴﻭﺩ‪ ،‬ﻭﻋﺎﺒﺩﹰﺍ ﻤﻥ ﺍﻝﻌﺒﺎﺩ‪ ،‬ﻭﺯﺍﻫﺩﹰﺍ ﻤـﻥ‬
‫ﻓﻭﺍﷲ ﻝﻘﺩ ﻜﺎﻥ ﺠﺒ ﹰ‬
‫ﺍﻝﺯﻫﺎﺩ‪ ،‬ﺘﺭﻯ ﺍﻝﺼﻼﺡ ﻓﻲ ﻭﺠﻬﻪ‪ ،‬ﻤﺴﻌ‪‬ﺭ ﺤﺭﺏ ﻝﻭ ﻜﺎﻥ ﻤﻌﻪ ﺭﺠﺎل‪ ،‬ﻻ ﺘﺄﺨﺫﻩ ﻓﻲ ﺍﷲ‬
‫ﻝﻭﻤﺔ ﻻﺌﻡ‪ ،‬ﺸﺩﻴﺩﺍ ً ﻋﻠﻰ ﺃﻋﺩﺍﺀ ﺍﷲ‪ ،‬ﺭﺤﻴﻤ ﹰﺎ ﻭﺒﺭﹰﺍ ﺒﺈﺨﻭﺍﻨﻪ‪.‬‬
‫ﺭﺤﻤﻙ ﺍﷲ ﻴﺎ ﻋﺒﺩ ﺍﻝﻬﺎﺩﻱ ﺭﺤﻤﺔ ﻭﺍﺴﻌﺔ‪ ،‬ﻝﻘﺩ ﻜﻨﺕ ‪-‬ﻭﺍﷲ‪ -‬ﺍﻷﺥ ﺍﻝﺤﺒﻴﺏ ﻭﺍﻝـﺼﺩﻴﻕ‬
‫ﺍﻝﺸﻔﻴﻕ‪ ،‬ﻭﻜﻨﺕ ﺍﻝﺴﻤﻊ ﻭﺍﻝﺒﺼﺭ‪ ،‬ﻓﻭﺍﷲ ﺇﻥ ﻤﻜﺎﻨﻙ ﻤﺎﺯﺍل ﺸﺎﻏﺭﺍﹰ‪ ،‬ﻻ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﻤﻸﻩ‬
‫ﺃﺤﺩ‪ ،‬ﻭﺒﻔﻀﻠﻙ ﻓﻘﺩﺕ ﻋﻀﻭﹰﺍ ﻤﻥ ﺃﻋﻀﺎﺌﻲ‪.‬‬
‫ﻭﺇﻥ ﻜﻨﺕ ﺃﻨﺴﻰ ﻓﻠﻥ ﺃﻨﺱ ﺫﻝﻙ ﺍﻝﻴﻭﻡ ﺍﻝﺫﻱ ﻗﻠﺕ ﻝﻲ ﻓﻴﻪ‪) :‬ﺇﻨﻲ ﻷﺩﻋﻭ ﻝﻙ ﺃﻜﺜـﺭ ﻤﻤـﺎ‬
‫ﺃﺩﻋﻭ ﻝﻭﺍﻝﺩﻱ(‪.‬‬
‫ﻓﺄﻱ ﺨﺴﺎﺭﺓ ﺒﻌﺩ ﻫﺫﻩ ﺍﻝﺨﺴﺎﺭﺓ‪ ،‬ﻭﺃﻱ ﺭﺯﻴﺔ ﺒﻌﺩ ﻫﺫﻩ ﺍﻝﺭﺯﻴﺔ‪ ،‬ﻓﻘﺩﺘﻙ ﻓﻲ ﻭﻗﺕ ﻜﻨـﺕ‬
‫ﺃﺤﻭﺝ ﻤﺎ ﺃﻜﻭﻥ ﺇﻝﻴﻙ ﻓﻴﻪ‪.‬‬
‫ﻨﺴﺄل ﺍﷲ ﻋﺯ ﻭﺠل ﺃﻥ ﻴﺭﻓﻌﻙ ﻓﻲ ﻋﻠﻴﻴﻥ‪ ،‬ﻭﺃﻥ ﻴﻠﺤﻘﻨﺎ ﺒﻙ ﻏﻴـﺭ ﻤﻔﺘـﻭﻨﻴﻥ ﺸـﻬﺩﺍﺀ‬
‫ﺤﺴ‪‬ﻥ ﺃﻭﻝﺌﻙ ﺭﻓﻴﻘﺎ‪ ،‬ﺃﻨﺕ ﻭﺇﺨﻭﺍﻨﻙ ﺍﻝﺫﻴﻥ ﻝﻡ ﺃﺫﻜﺭﻫﻡ‬
‫ﺼﺎﻝﺤﻴﻥ ﻤﻊ ﺍﻝﻨﺒﻴﻴﻥ ﻭﺍﻝﺼﺩﻴﻘﻴﻥ ﻭ ‪‬‬
‫ﻝﻀﻴﻕ ﺍﻝﻤﻘﺎﻡ‪.‬‬

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 ‫ﻥ‬
‫ﻝﹸﻴﺴﻕ ﻋﻬﺩﻜﻡ ﻋﻬﺩ ﺍﻝﺴﺭﻭﺭ ﻓﻤﺎ *** ﻜﻨﺘﻡ ﻷﺭﻭﺍﺤﻨﺎ ﺇﻻ ﺭﻴﺎﺤﻴ ‪‬‬
‫ﻭﻻ ﻴﻔﻭﺘﻨﻲ ﻓﻲ ﻫﺫﻩ ﺍﻝﺴﺎﻋﺔ ﺃﻥ ﺃﻭﺠﻪ ﻨﺼﻴﺤﺔ ﻭﺘﺫﻜﺭﺓ ﺇﻝﻰ ﻋﻠﻤﺎﺀ ﺍﻷﻤﺔ ﻭﺩﻋﺎﺘﻬﺎ‪:‬‬
‫ﻻ ﹶﺘﻜﹾﹸﺘﻤ‪‬ﻭﻨﹶـ ‪‬ﻪ‬
‫ﺱ ‪‬ﻭ ﹶ‬
‫ﺏ ﹶﻝﹸﺘ ‪‬ﺒ‪‬ﻴﹸﻨﱠﻨ ‪‬ﻪ ﻝِﻠﻨﱠﺎ ِ‬
‫ﻥ ﺃُﻭﺘﹸﻭﺍﹾ ﺍﻝﹾ ِﻜﺘﹶﺎ ‪‬‬
‫ﻕ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺨ ﹶﺫ ﺍﻝﹼﻠ ‪‬ﻪ ﻤِﻴﺜﹶﺎ ﹶ‬
‫ﻓﻘﺩ ﻗﺎل ﺴﺒﺤﺎﻨﻪ‪ } :‬ﻭِﺇﺫﹾ ﺃَ ﹶ‬
‫ﻥ{ ]ﺁل ﻋﻤﺭﺍﻥ‪.[١٨٧:‬‬
‫ﺱ ﻤ‪‬ﺎ ‪‬ﻴﺸﹾ ﹶﺘﺭ‪‬ﻭ ‪‬‬
‫ﻼ ﹶﻓ ِﺒﺌْ ‪‬‬
‫ﻅﻬ‪‬ﻭ ِﺭ ِﻫﻡ‪ ‬ﻭ‪‬ﺍﺸﹾ ﹶﺘﺭ‪‬ﻭ‪‬ﺍﹾ ِﺒ ِﻪ ﹶﺜﻤ‪‬ﻨ ﹰﺎ ﹶﻗﻠِﻴ ﹰ‬
‫ﹶﻓ ﹶﻨ ‪‬ﺒﺫﹸﻭ ‪‬ﻩ ‪‬ﻭﺭ‪‬ﺍﺀ ﹸ‬
‫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 ﻓـﻲ‬
‫ﺴﺒﻴل ﺩﻴﻨﻪ‪.‬‬
‫ﻭﻝﻜﻨﻜﻡ ﻝﻸﺴﻑ ﺍﻝﺸﺩﻴﺩ‪ ...‬ﺒﺩل ﺃﻥ ﺘﻘﻭﻤﻭﺍ ﺒﺤﻕ ﺍﷲ؛ ﺁﺜﺭﺘﻡ ﺍﻝـﺴﻼﻤﺔ ﻭﺃﺨﻠـﺩﺘﻡ ﺇﻝـﻰ‬
‫ﺍﻝﺭﺍﺤﺔ ﻭﺍﻷﻫل ﻭﺍﻝﻤﺎل ﻭﺍﻝﻭﻝﺩ‪ ،‬ﻭﺘﺭﻜﺘﻡ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻴﻭﺍﺠﻬﻭﻥ ﺃﻋﺘﻰ ﻗﻭﺓ ﻓـﻲ ﺍﻝﻌـﺎﻝﻡ‬
‫ﺃﺠﻠﺒﺕ ﻋﻠﻴﻬﻡ ﺒﺨﻴﻠﻬﺎ ﻭﺭﺠﻠﻬﺎ‪.‬‬
‫ﻓﺄﻴﻥ ﺃﻨﺘﻡ ﻴﺎ ﻋﻠﻤﺎﺀ ﺍﻷﻤﺔ؟‬
‫ﺇﻝﻰ ﻤﺘﻰ ﺘﻨﻜﺼﻭﻥ ﻭﻋﻥ ﺍﻝﺤﻕ ﺘﺭﻏﺒﻭﻥ!!‬
‫ﺃﻤﺎ ﺯﺍﻝﺕ ﺍﻝﻤﺼﺎﻝﺢ ﻭﺍﻝﻤﻔﺎﺴﺩ ﺩﻴﻨ ﹰﺎ ﻝﻜﻡ ﻭﻤﻨﻬﺠﺎ!!‬
‫ﺃﻤﺎ ﺁﻥ ﻝﻜﻡ ﺃﻥ ﺘﻌﻭﺩﻭﺍ ﺇﻝﻰ ﺩﻴﻨﻜﻡ؟‬
‫ل » ِﺇﺫﹶﺍ ﹶﺘﺒ‪‬ﺎ ‪‬ﻴﻌ‪‬ﹸﺘﻡ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﻴﻘﹸﻭ ُ‬
‫ﺕ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﺴ ِﻤﻌ‪ ‬ﹸ‬
‫ل ‪‬‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ ﻗﹶﺎ َ‬
‫ﻥ ‪‬‬
‫ﻥ ﺍﺒ‪ِ ‬‬
‫ﻋِ‬‫ﻭ ‪‬‬
‫ﻻ‬
‫ﻻ ﹶ‬
‫ﻋﻠﹶـﻴ‪ ‬ﹸﻜﻡ‪ ‬ﹸﺫ ‪‬‬
‫ﻁ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺴﱠﻠ ﹶ‬
‫ﺠﻬ‪‬ﺎ ‪‬ﺩ ‪‬‬
‫ﻉ ‪‬ﻭ ﹶﺘ ‪‬ﺭﻜﹾﹸﺘ ‪‬ﻡ ﺍﻝﹾ ِ‬
‫ﺏ ﺍﻝﹾ ‪‬ﺒ ﹶﻘ ِﺭ ‪‬ﻭ ‪‬ﺭﻀِﻴﹸﺘﻡ‪ ‬ﺒِﺎﻝ ‪‬ﺯﺭ‪ِ ‬‬
‫ﺨﺫﹾﹸﺘﻡ‪َ ‬ﺃﺫﹾﻨﹶﺎ ‪‬‬
‫ﺒِﺎﻝﹾﻌِﻴ ﹶﻨ ِﺔ ‪‬ﻭَﺃ ﹶ‬
‫ﺠﻌ‪‬ﻭﺍ ِﺇﻝﹶﻰ ﺩِﻴ ِﻨ ﹸﻜﻡ‪« ‬ﺃﺨﺭﺠﻪ ﺃﺒﻭ ﺩﺍﻭﺩ ﺒﺭﻗﻡ)‪ (٣٤٦٤‬ﻭﻫﻭ ﺼﺤﻴﺢ ‪.‬‬
‫ﺤﺘﱠﻰ ﹶﺘﺭ‪ِ ‬‬
‫ﻋ ‪‬ﻪ ‪‬‬
‫‪‬ﻴﻨﹾ ِﺯ ‪‬‬
‫ﻭﺩل ﻗﻭﻝﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ؛ )ﺤﺘﻰ ﺘﺭﺠﻌﻭﺍ ﺇﻝﻰ ﺩﻴﻨﻜﻡ(؛ ﻋﻠﻰ ﺃﻥ ﺘﺭﻙ ﺍﻝﺠﻬـﺎﺩ‬
‫ﻭﺍﻹﻋﺭﺍﺽ ﻋﻨﻪ ﻭﺍﻝﺴﻜﻭﻥ ﺇﻝﻰ ﺍﻝﺩﻨﻴﺎ ﺨﺭﻭﺝ ﻋﻥ ﺍﻝﺩﻴﻥ ﻭﻤﻔﺎﺭﻗﺔ ﻝﻪ‪ ،‬ﻭﻜﻔﻰ ﺒﻪ ﺫﻨﺒـ ﹰﺎ‬
‫ﻭﺇﺜﻤ ﹰﺎ ﻤﺒﻴﻨﺎ‪.‬‬
‫ﺃﻤﺎ ﺁﻥ ﻝﻜﻡ ﺃﻥ ﺘﺴﺘﻴﻘﻀﻭﺍ ﻤﻥ ﻏﻔﻠﺘﻜﻡ؟‬
‫ﺃﻤﺎ ﺁﻥ ﻝﻬﺫﺍ ﺍﻝﻠﻴل ﺍﻝﻁﻭﻴل ﺃﻥ ﻴﻨﺠﻠﻲ؟‬
‫ﻋﻥ ﺃﻱ ﻓﺘﻨﺔ ﺘﺘﻜﻠﻤﻭﻥ؟‬
‫ﻭﻋﻥ ﺃﻱ ﻤﺼﻠﺤﺔ ﺘﺘﺤﺩﺜﻭﻥ؟‬
‫ﻭﻫل ﻫﻨﺎﻙ ﻓﺘﻨﺔ ﻴﺎ ﻋﻠﻤﺎﺀ ﺍﻷﻤﺔ ﺃﻋﻅﻡ ﻤﻤﺎ ﻨﺤﻥ ﻓﻴﻪ؟!‬

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‫ﺇﻥ ﺍﻝﻔﺘﻨﺔ ﺍﻝﺸﺭﻙ‪ ،‬ﺇﻥ ﺍﻝﻔﺘﻨﺔ ﻅﻬﻭﺭ ﺍﻝﺒﺎﻁل ﻋﻠﻰ ﺍﻝﺤﻕ‪ ،‬ﺇﻥ ﺍﻝﻔﺘﻨﺔ ﻀﻴﺎﻉ ﺤﻜﻡ ﺍﷲ ﻓﻲ‬
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‫ﺍﻷﺭﺽ‪ ،‬ﺇﻥ ﺍﻝﻔﺘﻨﺔ ﺃﻥ ﻴﺤﺸﺭ ﺍﻷﺴﻭﺩ ﻓﻲ ﺍﻷﻗﻔﺎﺹ ﻓﻲ ﻜﻭﺒﺎ ﻭﻏﻴﺭﻫﺎ‪.‬‬

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‫ﻥ{‬
‫ﻋﻠﹶـﻰ ﺍﻝﻅﱠـﺎِﻝﻤِﻴ ‪‬‬
‫ﻻ ‪‬‬
‫ﻥ ِﺇ ﱠ‬
‫ﻋﺩ‪‬ﻭ‪‬ﺍ ‪‬‬
‫ﻼ ‪‬‬
‫ﻥ ﺍﻨ ﹶﺘﻬ‪‬ﻭﺍﹾ ﹶﻓ ﹶ‬
‫ﻥ ِﻝﹼﻠ ِﻪ ﹶﻓِﺈ ِ‬
‫ﻥ ﺍﻝﺩ‪‬ﻴ ‪‬‬
‫ﻥ ِﻓﺘﹾﻨﹶﺔﹲ ‪‬ﻭ ‪‬ﻴﻜﹸﻭ ‪‬‬
‫ﻻ ﹶﺘﻜﹸﻭ ‪‬‬
‫ﺤﺘﱠﻰ ﹶ‬
‫‪ -‬ﻗﺎل ﺘﻌﺎﻝﻰ ‪ } :‬ﻭﻗﹶﺎ ِﺘﻠﹸﻭ ‪‬ﻫﻡ‪ ‬‬
‫ﻥ ﺍﻝﹼﻠ ‪‬ﻪ ِﺒﻤ‪‬ـﺎ‬
‫ﻥ ﺍﻨ ﹶﺘ ‪‬ﻬﻭ‪‬ﺍﹾ ﹶﻓِﺈ ‪‬‬
‫ﻥ ﹸﻜﱡﻠ ‪‬ﻪ ِﻝﻠﹼﻪ ﹶﻓ ِﺈ ِ‬
‫ﻥ ﺍﻝﺩ‪‬ﻴ ‪‬‬
‫ﻥ ِﻓﺘﹾ ﹶﻨﺔﹲ ‪‬ﻭ ‪‬ﻴﻜﹸﻭ ‪‬‬
‫ﻻ ﹶﺘﻜﹸﻭ ‪‬‬
‫ﺤﺘﱠﻰ ﹶ‬
‫)‪ (١٩٣‬ﺴﻭﺭﺓ ﺍﻝﺒﻘﺭﺓ ﻭﻗﺎل ﺘﻌﺎﻝﻰ ‪ } :‬ﻭﻗﹶﺎ ِﺘﻠﹸﻭ ‪‬ﻫﻡ‪ ‬‬
‫ﻥ ‪‬ﺒﺼِﻴﺭ‪ (٣٩) {‬ﺴﻭﺭﺓ ﺍﻷﻨﻔﺎل‬
‫‪‬ﻴﻌ‪ ‬ﻤﻠﹸﻭ ‪‬‬
‫ﻓﻲ ﻅﻼل ﺍﻝﻘﺭﺁﻥ ‪) -‬ﺝ ‪ / ١‬ﺹ ‪(٢٧٣‬‬
‫ﺇﻥ ﺒﻌﺽ ﺍﻝﻤﻐﺭﻀﻴﻥ ﻤﻥ ﺃﻋﺩﺍﺀ ﺍﻹﺴﻼﻡ ﻴﺭﻤﻭﻨﻪ ﺒﺎﻝﺘﻨﺎﻗﺽ؛ ﻓﻴﺯﻋﻤﻭﻥ ﺃﻨﻪ ﻓﺭﺽ ﺒﺎﻝﺴﻴﻑ ‪ ،‬ﻓﻲ ﺍﻝﻭﻗﺕ ﺍﻝﺫﻱ ﻗﺭﺭ‬
‫ﻓﻴﻪ ‪ :‬ﺃﻥ ﻻ ﺇﻜﺭﺍﻩ ﻓﻲ ﺍﻝﺩﻴﻥ ‪ . .‬ﺃﻤﺎ ﺒﻌﻀﻬﻡ ﺍﻵﺨﺭ ﻓﻴﺘﻅﺎﻫﺭ ﺒﺄﻨﻪ ﻴﺩﻓﻊ ﻋﻥ ﺍﻹﺴﻼﻡ ﻫﺫﻩ ﺍﻝﺘﻬﻤﺔ؛ ﻭﻫﻭ ﻴﺤﺎﻭل ﻓﻲ‬
‫ﺨﺒﺙ ﺃﻥ ﻴﺨﻤﺩ ﻓﻲ ﺤﺱ ﺍﻝﻤﺴﻠﻡ ﺭﻭﺡ ﺍﻝﺠﻬﺎﺩ؛ ﻭﻴﻬﻭﻥ ﻤﻥ ﺸﺄﻥ ﻫﺫﻩ ﺍﻷﺩﺍﺓ ﻓﻲ ﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻡ ﻭﻓﻲ ﻗﻴﺎﻤﻪ ﻭﺍﻨﺘﺸﺎﺭﻩ‬
‫‪ .‬ﻭﻴﻭﺤﻲ ﺇﻝﻰ ﺍﻝﻤﺴﻠﻤﻴﻥ ‪ -‬ﺒﻁﺭﻴﻕ ﻤﻠﺘﻭﻴﺔ ﻨﺎﻋﻤﺔ ﻤﺎﻜﺭﺓ ‪ -‬ﺃﻥ ﻻ ﻀﺭﻭﺭﺓ ﺍﻝﻴﻭﻡ ﺃﻭ ﻏﺩﹰﺍ ﻝﻼﺴﺘﻌﺎﻨﺔ ﺒﻬـﺫﻩ ﺍﻷﺩﺍﺓ!‬
‫ﻭﺫﻝﻙ ﻜﻠﻪ ﻓﻲ ﺼﻭﺭﺓ ﻤﻥ ﻴﺩﻓﻊ ﺍﻝﺘﻬﻤﺔ ﺍﻝﺠﺎﺭﺤﺔ ﻋﻥ ﺍﻹﺴﻼﻡ! ‪. .‬‬
‫ﻭﻫﺅﻻﺀ ﻭﻫﺅﻻﺀ ﻜﻼﻫﻤﺎ ﻤﻥ ﺍﻝﻤﺴﺘﺸﺭﻗﻴﻥ ﺍﻝﺫﻴﻥ ﻴﻌﻤﻠﻭﻥ ﻓﻲ ﺤﻘل ﻭﺍﺤﺩ ﻓﻲ ﺤﺭﺏ ﺍﻹﺴﻼﻡ ‪ ،‬ﻭﺘﺤﺭﻴﻑ ﻤﻨﻬﺠـﻪ ‪،‬‬
‫ﻭﻗﺘل ﺇﻴﺤﺎﺀﺍﺘﻪ ﺍﻝﻤﻭﺤﻴﺔ ﻓﻲ ﺤﺱ ﺍﻝﻤﺴﻠﻤﻴﻥ ‪ ،‬ﻜﻲ ﻴﺄﻤﻨﻭﺍ ﺍﻨﺒﻌﺎﺙ ﻫﺫﺍ ﺍﻝﺭﻭﺡ ‪ ،‬ﺍﻝﺫﻱ ﻝﻡ ﻴﻘﻔﻭﺍ ﻝﻪ ﻤﺭﺓ ﻓﻲ ﻤﻴـﺩﺍﻥ!‬
‫ﻭﺍﻝﺫﻱ ﺃﻤﻨﻭﺍ ﻭﺍﻁﻤﺄﻨﻭﺍ ﻤﻨﺫ ﺃﻥ ﺨﺩﺭﻭﻩ ﻭﻜﺒﻠﻭﻩ ﺒﺸﺘﻰ ﺍﻝﻭﺴﺎﺌل ‪ ،‬ﻭﻜﺎﻝﻭﺍ ﻝﻪ ﺍﻝﻀﺭﺒﺎﺕ ﺍﻝﺴﺎﺤﻘﺔ ﺍﻝﻭﺤﺸﻴﺔ ﻓـﻲ ﻜـل‬
‫ﻤﻜﺎﻥ! ﻭﺃﻝﻘﻭﺍ ﻓﻲ ﺨﻠﺩ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺃﻥ ﺍﻝﺤﺭﺏ ﺒﻴﻥ ﺍﻻﺴﺘﻌﻤﺎﺭ ﻭﺒﻴﻥ ﻭﻁﻨﻬﻡ ﻝﻴﺴﺕ ﺤﺭﺏ ﻋﻘﻴﺩﺓ ﺃﺒﺩﹰﺍ ﺘﻘﺘﻀﻲ ﺍﻝﺠﻬﺎﺩ!‬
‫ﺇﻨﻤﺎ ﻫﻲ ﻓﻘﻁ ﺤﺭﺏ ﺃﺴﻭﺍﻕ ﻭﺨﺎﻤﺎﺕ ﻭﻤﺭﺍﻜﺯ ﻭﻗﻭﺍﻋﺩ ﻭﻤﻥ ﺜﻡ ﻓﻼ ﺩﺍﻋﻲ ﻝﻠﺠﻬﺎﺩ!‬
‫ﻝﻘﺩ ﺍﻨﺘﻀﻰ ﺍﻹﺴﻼﻡ ﺍﻝﺴﻴﻑ ‪ ،‬ﻭﻨﺎﻀل ﻭﺠﺎﻫﺩ ﻓﻲ ﺘﺎﺭﻴﺨﻪ ﺍﻝﻁﻭﻴل ‪ .‬ﻻ ﻝﻴﻜﺭﻩ ﺃﺤﺩﹰﺍ ﻋﻠﻰ ﺍﻹﺴﻼﻡ ﻭﻝﻜﻥ ﻝﻴﻜﻔل ﻋﺩﺓ‬
‫ﺃﻫﺩﺍﻑ ﻜﻠﻬﺎ ﺘﻘﺘﻀﻲ ﺍﻝﺠﻬﺎﺩ‬
‫ﺠﺎﻫﺩ ﺍﻹﺴﻼﻡ ﺃﻭﻻ ﻝﻴﺩﻓﻊ ﻋﻥ ﺍﻝﻤﺅﻤﻨﻴﻥ ﺍﻷﺫﻯ ﻭﺍﻝﻔﺘﻨﺔ ﺍﻝﺘﻲ ﻜﺎﻨﻭﺍ ﻴﺴﺎﻤﻭﻨﻬﺎ؛ ﻭﻝﻴﻜﻔل ﻝﻬﻡ ﺍﻷﻤـﻥ ﻋﻠـﻰ ﺃﻨﻔـﺴﻬﻡ‬
‫ﻭﺃﻤﻭﺍﻝﻬﻡ ﻭﻋﻘﻴﺩﺘﻬﻡ ‪ .‬ﻭﻗﺭﺭ ﺫﻝﻙ ﺍﻝﻤﺒﺩﺃ ﺍﻝﻌﻅﻴﻡ ﺍﻝﺫﻱ ﺴﻠﻑ ﺘﻘﺭﻴﺭﻩ ﻓﻲ ﻫﺫﻩ ﺍﻝﺴﻭﺭﺓ ‪ -‬ﻓـﻲ ﺍﻝﺠـﺯﺀ ﺍﻝﺜـﺎﻨﻲ ‪} -‬‬
‫ﻭﺍﻝﻔﺘﻨﺔ ﺃﺸﺩ ﻤﻥ ﺍﻝﻘﺘل { ‪ .‬ﻓﺎﻋﺘﺒﺭ ﺍﻻﻋﺘﺩﺍﺀ ﻋﻠﻰ ﺍﻝﻌﻘﻴﺩﺓ ﻭﺍﻹﻴﺫﺍﺀ ﺒﺴﺒﺒﻬﺎ ‪ ،‬ﻭﻓﺘﻨﺔ ﺃﻫﻠﻬﺎ ﻋﻨﻬﺎ ﺃﺸﺩ ﻤﻥ ﺍﻻﻋﺘﺩﺍﺀ ﻋﻠﻰ‬
‫ﺍﻝﺤﻴﺎﺓ ﺫﺍﺘﻬﺎ ‪ .‬ﻓﺎﻝﻌﻘﻴﺩﺓ ﺃﻋﻅﻡ ﻗﻴﻤﺔ ﻤﻥ ﺍﻝﺤﻴﺎﺓ ﻭﻓﻕ ﻫﺫﺍ ﺍﻝﻤﺒﺩﺃ ﺍﻝﻌﻅﻴﻡ ‪ .‬ﻭﺇﺫﺍ ﻜﺎﻥ ﺍﻝﻤﺅﻤﻥ ﻤﺄﺫﻭﻨﹰﺎ ﻓﻲ ﺍﻝﻘﺘﺎل ﻝﻴـﺩﻓﻊ‬
‫ﻋﻥ ﺤﻴﺎﺘﻪ ﻭﻋﻥ ﻤﺎﻝﻪ ‪ ،‬ﻓﻬﻭ ﻤﻥ ﺒﺎﺏ ﺃﻭﻝﻰ ﻤﺄﺫﻭﻥ ﻓﻲ ﺍﻝﻘﺘﺎل ﻝﻴﺩﻓﻊ ﻋﻥ ﻋﻘﻴﺩﺘﻪ ﻭﺩﻴﻨﻪ ‪ . .‬ﻭﻗﺩ ﻜـﺎﻥ ﺍﻝﻤـﺴﻠﻤﻭﻥ‬
‫ﻴﺴﺎﻤﻭﻥ ﺍﻝﻔﺘﻨﺔ ﻋﻥ ﻋﻘﻴﺩﺘﻬﻡ ﻭﻴﺅﺫﻭﻥ ‪ ،‬ﻭﻝﻡ ﻴﻜﻥ ﻝﻬﻡ ﺒﺩ ﺃﻥ ﻴﺩﻓﻌﻭﺍ ﻫﺫﻩ ﺍﻝﻔﺘﻨﺔ ﻋﻥ ﺃﻋﺯ ﻤﺎ ﻴﻤﻠﻜﻭﻥ ‪ .‬ﻴﺴﺎﻤﻭﻥ ﺍﻝﻔﺘﻨﺔ‬
‫ﻋﻥ ﻋﻘﻴﺩﺘﻬﻡ ‪ ،‬ﻭﻴﺅﺫﻭﻥ ﻓﻴﻬﺎ ﻓﻲ ﻤﻭﺍﻁﻥ ﻤﻥ ﺍﻷﺭﺽ ﺸﺘﻰ ‪ .‬ﻭﻗﺩ ﺸﻬﺩﺕ ﺍﻷﻨﺩﻝﺱ ﻤﻥ ﺒﺸﺎﻋﺔ ﺍﻝﺘﻌﺫﻴﺏ ﺍﻝﻭﺤـﺸﻲ‬
‫ﻭﺍﻝﺘﻘﺘﻴل ﺍﻝﺠﻤﺎﻋﻲ ﻝﻔﺘﻨﺔ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻋﻥ ﺩﻴﻨﻬﻡ ‪ ،‬ﻭﻓﺘﻨﺔ ﺃﺼﺤﺎﺏ ﺍﻝﻤﺫﺍﻫﺏ ﺍﻝﻤﺴﻴﺤﻴﺔ ﺍﻷﺨﺭﻯ ﻝﻴﺭﺘﺩﻭﺍ ﺇﻝﻰ ﺍﻝﻜﺜﻠﻜﺔ ‪،‬‬
‫ﻤﺎ ﺘﺭﻙ ﺍﺴﺒﺎﻨﻴﺎ ﺍﻝﻴﻭﻡ ﻭﻻ ﻅل ﻓﻴﻬﺎ ﻝﻺﺴﻼﻡ! ﻭﻻ ﻝﻠﻤﺫﺍﻫﺏ ﺍﻝﻤﺴﻴﺤﻴﺔ ﺍﻷﺨﺭﻯ ﺫﺍﺘﻬﺎ! ﻜﻤﺎ ﺸﻬﺩ ﺒﻴﺕ ﺍﻝﻤﻘﺩﺱ ﻭﻤـﺎ‬
‫ﺤﻭﻝﻪ ﺒﺸﺎﻋﺔ ﺍﻝﻬﺠﻤﺎﺕ ﺍﻝﺼﻠﻴﺒﻴﺔ ﺍﻝﺘﻲ ﻝﻡ ﺘﻜﻥ ﻤﻭﺠﻬﺔ ﺇﻻ ﻝﻠﻌﻘﻴﺩﺓ ﻭﺍﻹﺠﻬﺎﺯ ﻋﻠﻴﻬﺎ؛ ﻭﺍﻝﺘﻲ ﺨﺎﻀﻬﺎ ﺍﻝﻤﺴﻠﻤﻭﻥ ﻓـﻲ‬
‫ﻫﺫﻩ ﺍﻝﻤﻨﻁﻘﺔ ﺘﺤﺕ ﻝﻭﺍﺀ ﺍﻝﻌﻘﻴﺩﺓ ﻭﺤﺩﻫﺎ ﻓﺎﻨﺘﺼﺭﻭﺍ ﻓﻴﻬﺎ؛ ﻭﺤﻤﻭﺍ ﻫﺫﻩ ﺍﻝﺒﻘﻌﺔ ﻤﻥ ﻤﺼﻴﺭ ﺍﻷﻨﺩﻝﺱ ﺍﻷﻝﻴﻡ ‪.‬‬
‫‪ .‬ﻭﻤﺎ ﻴﺯﺍل ﺍﻝﻤﺴﻠﻤﻭﻥ ﻴﺴﺎﻤﻭﻥ ﺍﻝﻔﺘﻨﺔ ﻓﻲ ﺃﺭﺠﺎﺀ ﺍﻝﻤﻨﺎﻁﻕ ﺍﻝﺸﻴﻭﻋﻴﺔ ﻭﺍﻝﻭﺜﻨﻴﺔ ﻭﺍﻝﺼﻬﻴﻭﻨﻴﺔ ﻭﺍﻝﻤﺴﻴﺤﻴﺔ ﻓﻲ ﺃﻨﺤـﺎﺀ‬
‫ﻤﻥ ﺍﻷﺭﺽ ﺸﺘﻰ ‪ . .‬ﻭﻤﺎ ﻴﺯﺍل ﺍﻝﺠﻬﺎﺩ ﻤﻔﺭﻭﻀﹰﺎ ﻋﻠﻴﻬﻡ ﻝﺭﺩ ﺍﻝﻔﺘﻨﺔ ﺇﻥ ﻜﺎﻨﻭﺍ ﺤﻘﹰﺎ ﻤﺴﻠﻤﻴﻥ!‬
‫ﻭﺠﺎﻫﺩ ﺍﻹﺴﻼﻡ ﺜﺎﻨﻴﹰﺎ ﻝﺘﻘﺭﻴﺭ ﺤﺭﻴﺔ ﺍﻝﺩﻋﻭﺓ ‪ -‬ﺒﻌﺩ ﺘﻘﺭﻴﺭ ﺤﺭﻴﺔ ﺍﻝﻌﻘﻴﺩﺓ ‪ -‬ﻓﻘﺩ ﺠﺎﺀ ﺍﻹﺴﻼﻡ ﺒﺄﻜﻤل ﺘﺼﻭﺭ ﻝﻠﻭﺠـﻭﺩ‬
‫ﻭﺍﻝﺤﻴﺎﺓ ‪ ،‬ﻭﺒﺄﺭﻗﻰ ﻨﻅﺎﻡ ﻝﺘﻁﻭﻴﺭ ﺍﻝﺤﻴﺎﺓ ‪ .‬ﺠﺎﺀ ﺒﻬﺫﺍ ﺍﻝﺨﻴﺭ ﻝﻴﻬﺩﻴﻪ ﺇﻝﻰ ﺍﻝﺒﺸﺭﻴﺔ ﻜﻠﻬﺎ؛ ﻭﻴﺒﻠﻐﻪ ﺇﻝﻰ ﺃﺴـﻤﺎﻋﻬﺎ ﻭﺇﻝـﻰ‬

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‫ﻓﻬﺎ ﺃﻨﺘﻡ ﻴﺒﻠﻎ ﺃﺤﺩﻜﻡ ﺜﻼﺜﻴﻥ ﺴﻨﺔ ﺃﻭ ﺃﺭﺒﻌﻴﻥ ﺴﻨﺔ ﺃﻭ ﺨﻤﺴﻴﻥ ﺴﻨﺔ ﺃﻭ ﺃﻜﺜﺭ؛ ﻻ ﻴﻜﻠـﻑ‬
‫ﻨﻔﺴﻪ ﺭﺒﺎﻁ ﻴﻭﻡ ﻓﻲ ﺴﺒﻴل ﺍﷲ‪ ،‬ﻭﻻ ﻴﺘﺠﺸﻡ ﻋﻨﺎﺀ ﺴﻔﺭ ﻜﻲ ﻴﻐﺒ‪‬ﺭ ﻗﺩﻤﻴﻪ ﻓﻲ ﺴـﺒﻴل ﺍﷲ‪،‬‬
‫ﻴﻔﻨﻲ ﺃﺤﺩﻜﻡ ﻋﻤﺭﻩ ﻓﻲ ﻁﻠﺏ ﺍﻝﻌﻠﻡ ﻋﻠﻰ ﺃﺭﻴﻜﺘﻪ ﺴﻠﻤ ﹰﺎ ﻷﻋﺩﺍﺀ ﺍﷲ ﻻ ﻴ‪‬ﺒﺘﻠﻰ ﻴﻭﻤـ ﹰﺎ ﻓـﻲ‬
‫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 ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪...‬‬
‫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 ﻁﻭﺍﻏﻴـﺕ ﺍﻝﻤـﺸﺭﻕ ﻭﺍﻝﻤﻐـﺭﺏ ﻴـﺴﺘﺒﻴﺤﻭﻥ ﺒﻴـﻀﺘﻬﺎ‬
‫ﻭﻴﺴﻭﻤﻭﻨﻬﺎ ﺴﻭﺀ ﺍﻝﻌﺫﺍﺏ ﻭﻴﺫﺒﺤﻭﻥ ﺨﻴـﺭﺓ ﺒﻨﺎﺌﻬـﺎ ﺍﻝﻤﺠﺎﻫـﺩﻴﻥ ﻭﻴـﺴﺘﻭﻝﻭﻥ ﻋﻠـﻰ‬
‫ﺨﻴﺭﺍﺘﻬﺎ؟! ﺃﻫﻜﺫﺍ ﻜﺎﻥ ﺍﻝﺴﻠﻑ ﺍﻝﺼﺎﻝﺢ ﻴﻐﺎﺭ ﺃﺤﺩﻫﻡ ﻋﻠﻰ ﺃﻤﺘﻪ؟! ﺃﻴﻥ ﺍﻝﺘـﻀﺤﻴﺎﺕ ﻴـﺎ‬
‫ﻋﻠﻤﺎﺀ ﺍﻷﻤﺔ؟‬

‫ﻗﻠﻭﺒﻬﺎ ‪ .‬ﻓﻤﻥ ﺸﺎﺀ ﺒﻌﺩ ﺍﻝﺒﻴﺎﻥ ﻭﺍﻝﺒﻼﻍ ﻓﻠﻴﺅﻤﻥ ﻭﻤﻥ ﺸﺎﺀ ﻓﻠﻴﻜﻔﺭ ‪ .‬ﻭﻻ ﺇﻜﺭﺍﻩ ﻓﻲ ﺍﻝﺩﻴﻥ ‪ .‬ﻭﻝﻜﻥ ﻴﻨﺒﻐﻲ ﻗﺒل ﺫﻝﻙ ﺃﻥ‬
‫ﺘﺯﻭل ﺍﻝﻌﻘﺒﺎﺕ ﻤﻥ ﻁﺭﻴﻕ ﺇﺒﻼﻍ ﻫﺫﺍ ﺍﻝﺨﻴﺭ ﻝﻠﻨﺎﺱ ﻜﺎﻓﺔ؛ ﻜﻤﺎ ﺠﺎﺀ ﻤﻥ ﻋﻨﺩ ﺍﷲ ﻝﻠﻨﺎﺱ ﻜﺎﻓﺔ ‪ .‬ﻭﺃﻥ ﺘﺯﻭل ﺍﻝﺤﻭﺍﺠﺯ‬
‫ﺍﻝﺘﻲ ﺘﻤﻨﻊ ﺍﻝﻨﺎﺱ ﺃﻥ ﻴﺴﻤﻌﻭﺍ ﻭﺃﻥ ﻴﻘﺘﻨﻌﻭﺍ ﻭﺃﻥ ﻴﻨﻀﻤﻭﺍ ﺇﻝﻰ ﻤﻭﻜﺏ ﺍﻝﻬﺩﻯ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ‪ .‬ﻭﻤﻥ ﻫـﺫﻩ ﺍﻝﺤـﻭﺍﺠﺯ ﺃﻥ‬
‫ﺘﻜﻭﻥ ﻫﻨﺎﻙ ﻨﻅﻡ ﻁﺎﻏﻴﺔ ﻓﻲ ﺍﻷﺭﺽ ﺘﺼﺩ ﺍﻝﻨﺎﺱ ﻋﻥ ﺍﻻﺴﺘﻤﺎﻉ ﺇﻝﻰ ﺍﻝﻬﺩﻯ ﻭﺘﻔﺘﻥ ﺍﻝﻤﻬﺘـﺩﻴﻥ ﺃﻴـﻀﹰﺎ ‪ .‬ﻓﺠﺎﻫـﺩ‬
‫ﻻ ﻴﻜﻔل ﺤﺭﻴﺔ ﺍﻝﺩﻋﻭﺓ ﺇﻝﻰ ﺍﻝﺤﻕ ﻓـﻲ ﻜـل ﻤﻜـﺎﻥ‬
‫ﺍﻹﺴﻼﻡ ﻝﻴﺤﻁﻡ ﻫﺫﻩ ﺍﻝﻨﻅﻡ ﺍﻝﻁﺎﻏﻴﺔ؛ ﻭﻝﻴﻘﻴﻡ ﻤﻜﺎﻨﻬﺎ ﻨﻅﺎﻤﹰﺎ ﻋﺎﺩ ﹰ‬
‫ﻭﺤﺭﻴﺔ ﺍﻝﺩﻋﺎﺓ ‪ . .‬ﻭﻤﺎ ﻴﺯﺍل ﻫﺫﺍ ﺍﻝﻬﺩﻑ ﻗﺎﺌﻤﹰﺎ ‪ ،‬ﻭﻤﺎ ﻴﺯﺍل ﺍﻝﺠﻬﺎﺩ ﻤﻔﺭﻭﻀ ﹰﺎ ﻋﻠﻰ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻝﻴﺒﻠﻐـﻭﻩ ﺇﻥ ﻜـﺎﻨﻭﺍ‬
‫ﻤﺴﻠﻤﻴﻥ!‬
‫ﻭﺠﺎﻫﺩ ﺍﻹﺴﻼﻡ ﺜﺎﻝﺜﹰﺎ ﻝﻴﻘﻴﻡ ﻓﻲ ﺍﻷﺭﺽ ﻨﻅﺎﻤﻪ ﺍﻝﺨﺎﺹ ﻭﻴﻘﺭﺭﻩ ﻭﻴﺤﻤﻴﻪ ‪ . .‬ﻭﻫﻭ ﻭﺤﺩﻩ ﺍﻝﻨﻅﺎﻡ ﺍﻝﺫﻱ ﻴﺤﻘﻕ ﺤﺭﻴـﺔ‬
‫ﺍﻹﻨﺴﺎﻥ ﺘﺠﺎﻩ ﺃﺨﻴﻪ ﺍﻹﻨﺴﺎﻥ؛ ﺤﻴﻨﻤﺎ ﻴﻘﺭﺭ ﺃﻥ ﻫﻨﺎﻙ ﻋﺒﻭﺩﻴﺔ ﻭﺍﺤﺩﺓ ﷲ ﺍﻝﻜﺒﻴﺭ ﺍﻝﻤﺘﻌﺎل؛ ﻭﻴﻠﻐﻲ ﻤﻥ ﺍﻷﺭﺽ ﻋﺒﻭﺩﻴﺔ‬
‫ﺍﻝﺒﺸﺭ ﻝﻠﺒﺸﺭ ﻓﻲ ﺠﻤﻴﻊ ﺃﺸﻜﺎﻝﻬﺎ ﻭﺼﻭﺭﻫﺎ ‪ .‬ﻓﻠﻴﺱ ﻫﻨﺎﻝﻙ ﻓﺭﺩ ﻭﻻ ﻁﺒﻘﺔ ﻭﻻ ﺃﻤﺔ ﺘﺸﺭﻉ ﺍﻷﺤﻜﺎﻡ ﻝﻠﻨﺎﺱ ‪ ،‬ﻭﺘﺴﺘﺫﻝﻬﻡ‬
‫ﻋﻥ ﻁﺭﻴﻕ ﺍﻝﺘﺸﺭﻴﻊ ‪ .‬ﺇﻨﻤﺎ ﻫﻨﺎﻝﻙ ﺭﺏ ﻭﺍﺤﺩ ﻝﻠﻨﺎﺱ ﺠﻤﻴﻌﹰﺎ ﻫﻭ ﺍﻝﺫﻱ ﻴﺸﺭﻉ ﻝﻬﻡ ﻋﻠﻰ ﺍﻝـﺴﻭﺍﺀ ‪ ،‬ﻭﺇﻝﻴـﻪ ﻭﺤـﺩﻩ‬
‫ﻴﺘﺠﻬﻭﻥ ﺒﺎﻝﻁﺎﻋﺔ ﻭﺍﻝﺨﻀﻭﻉ ‪ ،‬ﻜﻤﺎ ﻴﺘﺠﻬﻭﻥ ﺇﻝﻴﻪ ﻭﺤﺩﻩ ﺒﺎﻹﻴﻤﺎﻥ ﻭﺍﻝﻌﺒﺎﺩﺓ ﺴﻭﺍﺀ ‪ .‬ﻓﻼ ﻁﺎﻋﺔ ﻓﻲ ﻫﺫﺍ ﺍﻝﻨﻅﺎﻡ ﻝﺒﺸﺭ‬
‫ﻼ ﻋﻥ ﺍﻝﺠﻤﺎﻋﺔ ﻝﻠﻘﻴﺎﻡ ﺒﻬﺫﺍ ﺍﻝﺘﻨﻔﻴﺫ ‪ .‬ﺤﻴﺙ ﻻ ﻴﻤﻠﻙ ﺃﻥ ﻴﺸﺭﻉ ﻫﻭ ﺍﺒﺘـﺩﺍﺀ ‪،‬‬
‫ﺇﻻ ﺃﻥ ﻴﻜﻭﻥ ﻤﻨﻔﺫﹰﺍ ﻝﺸﺭﻴﻌﺔ ﺍﷲ ‪ ،‬ﻤﻭﻜ ﹰ‬
‫ﻷﻥ ﺍﻝﺘﺸﺭﻴﻊ ﻤﻥ ﺸﺄﻥ ﺍﻷﻝﻭﻫﻴﺔ ﻭﺤﺩﻫﺎ ‪ ،‬ﻭﻫﻭ ﻤﻅﻬﺭ ﺍﻷﻝﻭﻫﻴﺔ ﻓﻲ ﺤﻴﺎﺓ ﺍﻝﺒﺸﺭ ‪ ،‬ﻓﻼ ﻴﺠﻭﺯ ﺃﻥ ﻴﺯﺍﻭﻝـﻪ ﺇﻨـﺴﺎﻥ‬
‫ﻓﻴﺩﻋﻲ ﻝﻨﻔﺴﻪ ﻤﻘﺎﻡ ﺍﻷﻝﻭﻫﻴﺔ ﻭﻫﻭ ﻭﺍﺤﺩ ﻤﻥ ﺍﻝﻌﺒﻴﺩ!‬

‫‪٢٠٧‬‬
‫ﻥ‬
‫ﻋﻨﹾ ‪‬ﻪ ‪ ،‬ﻋ‪‬ـ ِ‬
‫ﻲ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻀ‪‬‬
‫ﺃﻴﻥ ﺃﻨﺘﻡ ﻤﻥ ﺤﺩﻴﺙ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ :‬ﻓ ‪‬ﻌﻥ‪ ‬ﺠ‪‬ﺎ ِﺒ ٍﺭ ‪‬ﺭ ِ‬
‫ل‬
‫ﺠلٌ ﻗﹶﺎ َ‬
‫ﺏ ‪ ،‬ﻭ ‪‬ﺭ ‪‬‬
‫ﻁِﻠ ِ‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﹾ ‪‬ﻤ ﱠ‬
‫ﻥ ‪‬‬
‫ﺤﻤ‪ ‬ﺯﺓﹸ ﺒ‪ ‬‬
‫ﺸ ‪‬ﻬﺩ‪‬ﺍ ِﺀ ‪‬‬
‫ﺴ‪‬ﻴ ‪‬ﺩ ﺍﻝ ﱡ‬
‫ل‪ :‬‬
‫ﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻗﹶﺎ َ‬
‫ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ِﺇﻝﹶﻰ ِﺇﻤ‪‬ﺎ ٍﻡ ﺠ‪‬ﺎ ِﺌ ٍﺭ ‪ ،‬ﹶﻓ َﺄ ‪‬ﻤ ‪‬ﺭ ‪‬ﻩ ‪‬ﻭ ﹶﻨﻬ‪‬ﺎ ‪‬ﻩ ﹶﻓ ﹶﻘ ﹶﺘﹶﻠ ‪‬ﻪ ﺃﺨﺭﺠﻪ ﺍﻝﺤﺎﻜﻡ ﺒﺭﻗﻡ)‪ (٤٨٨٤‬ﻭﻫﻭ ﺼﺤﻴﺢ‬
‫ﺃﻴﻥ ﺃﻨﺘﻡ ﻤﻥ ﺴﻔﻴﺎﻥ ﺍﻝﺜﻭﺭﻱ ﺫﻝﻙ ﺍﻝﻌﺎﻝﻡ ﺍﻝﺭﺒﺎﻨﻲ ﺍﻝﺫﻱ ﻗﺎل‪) :‬ﻭﺍﷲ ﺇﻨـﻲ ﻷﺭﻯ ﺍﻷﻤـﺭ‬
‫ﻴﺠﺏ ﻋﻠﻲ ﺃﻥ ﺃﺘﻜﻠﻡ ﻓﻴﻪ ﻓﻼ ﺃﺴﺘﻁﻴﻊ ﻓﺄﺒﻭل ﺩﻤ ﹰﺎ( ؟!‬
‫ﺫﺍﻙ ﺴﻔﻴﺎﻥ ﺒﺎل ﺩﻤ ﹰﺎ ﻋﻨﺩﻤﺎ ﺨﻠﹸﺼﺕ ﻨﻔﺴﻪ ﷲ ﻭﻝﻡ ﻴﻨﺎﺯﻋﻬﺎ ﺸﻲﺀ ﻤﻥ ﺍﻝﺩﻨﻴﺎ‪ ،‬ﺒﺎل ﺩﻤـ ﹰﺎ‬
‫ﻋﻨﺩﻤﺎ ﻤﺎﺯﺝ ﺩﻤﻪ ﻭﺨﺎﻝﻁ ﺃﻨﻔﺎﺴﻪ ﺤﺏ ﻫﺫﺍ ﺍﻝﺩﻴﻥ‪.‬‬
‫ﺃﻤﺎ ﺒﻠﻐﻜﻡ ﻴﺎ ﻋﻠﻤﺎﺀ ﺃﻥ ﻴﻭﻨﺱ ﺒﻥ ﻋﺒﻴﺩ ﺭﺤﻤﻪ ﺍﷲ ﻨﻅﺭ ﺇﻝﻰ ﻗﺩﻤﻴﻪ ﻋﻨﺩ ﻤﻭﺘﻪ ﻓﺒﻜـﻰ‪،‬‬
‫ﻓﻘﻴل‪) :‬ﻤﺎ ﻴﺒﻜﻴﻙ ﻴﺎ ﺃﺒﺎ ﻋﺒﺩ ﺍﷲ؟(‪ ،‬ﻗﺎل‪) :‬ﻗﺩﻤﺎﻱ ﻝﻡ ﺘﻐﺒﺭﺍ ﻓﻲ ﺴﺒﻴل ﺍﷲ(‪.‬‬
‫ﻝﻡ ﺘﻐﺒﺭ ﻗﺩﻤﺎﻩ ﻋﻨﺩﻤﺎ ﻜﺎﻥ ﺍﻝﺠﻬﺎﺩ ﻓﺭﺽ ﻜﻔﺎﻴﺔ ﺇﺫﺍ ﻗﺎﻡ ﺒﻪ ﺍﻝﺒﻌﺽ ﺴﻘﻁ ﻋﻥ ﺍﻝﺒـﺎﻗﻴﻥ‪،‬‬
‫ﻓﻤﺎﺫﺍ ﻝﻭ ﻜﺎﻥ ﺍﻝﺠﻬﺎﺩ ﻓﺭﺽ ﻋﻴﻥ؟ ﺘﹸﺭﻯ ﻝﻭ ﻜﺎﻥ ﺍﺒﻥ ﻋﺒﻴﺩ ﻓﻲ ﺯﻤﺎﻨﺎ ﻤﺎﺫﺍ ﺘﻅﻨﻭﻥ ﺃﻨـﻪ‬
‫ﻗﺎﺌل؟ ﻭﺍﷲ ﻝﻜﺎﻥ ﻝﺴﺎﻥ ﺤﺎﻝﻪ‪:‬‬
‫ﻼ ﻭﻏﺴﻠﻴﻨﺎ‬
‫ﻭﻴﺎ ﺴﻤﺎ ﺀ ﺍﻤﻁﺭﻱ ﻤﻬ ﹰ‬ ‫ﻓﻴﺎ ﺠﺒﺎل ﺍﻗﺫﻓﻲ ﺍﻷﺤﺠﺎﺭ ***‬
‫ﻭﻴﺎ ﻜﻭﺍﻜﺏ ﺁﻥ ﺍﻝﺭﺠﻡ ﻓﺎﻨﻁﻠﻘﻲ *** ﻤﺎ ﺍﻨﺕ ﺇﻥ ﺃﻨﺕ ﻝﻡ ﺘﺭﻤﻲ ﺍﻝﺸﻴﺎﻁﻴﻨﺎ‬
‫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 ﻋﻥ ﺃﺫﻫﺎﻨﻬﻡ ﺃﻥ ﺍﻷﻤﺔ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﺘﻘﻭﻡ ﻝﻬﺎ ﻗﺎﺌﻤﺔ ﺇﻻ‬
‫ﺒﺩﻤﺎﺀ ﺍﻝﻌﻠﻤﺎﺀ‪ ،‬ﻭﺃﻥ ﺍﻝﺘﻀﺤﻴﺔ ﺒﺩﻤﺎﺌﻬﻡ ﻫﻭ ﻨﺘﺎﺝ ﻁﺒﻴﻌﻲ ﻝﻺﺭﺙ ﺍﻝﻨﺒﻭﻱ ﺍﻝﺫﻱ ﻭﺭﺜـﻭﻩ‬
‫ﻓﻲ ﺼﺩﻭﺭﻫﻡ‪.‬‬
‫ﻭﺭﺤﻡ ﺍﷲ ﺍﺒﻥ ﺤﺯﻡ ﻴﻭﻡ ﺃﻥ ﻗﺎل‪:‬‬
‫ﻤﻨﺎﻱ ﻤﻥ ﺍﻝﺩﻨﻴﺎ ﻋﻠﻭﻡ ﺃ ‪‬ﺒﺜﹼﻬﺎ *** ﻭﺃﻨﺸﺭﻫﺎ ﻓﻲ ﻜل ﺒﺎﺩ ﻭﺤﺎﻀﺭ‬
‫ﺩﻋﺎﺀ ﺇﻝﻰ ﺍﻝﻘﺭﺁﻥ ﻭﺍﻝﺴﻨﻥ ﺍﻝﺘﻲ *** ﺘﻨﺎﺴﻰ ﺭﺠﺎل ﺫﻜﺭﻫﺎ ﻓﻲ ﺍﻝﻤﺤﺎﻀﺭ‬
‫ﻭﺃﻝﺯﻡ ﺃﻁﺭﺍﻑ ﺍﻝﺜﻐﻭﺭ ﻤﺠﺎﻫﺩﹰﺍ *** ﺇﺫﺍ ﻫﻴﻌﺔ ﺜﺎﺭﺕ ﻓﺄﻭل ﻨﺎﻓﺭ‬
‫ﻼ ﻏﻴﺭ ﻤﺩﺒﺭ *** ﺒﺴﻤﺭ ﺍﻝﻌﻭﺍﻝﻲ ﻭﺍﻝﺩﻗﺎﻕ ﺍﻝﺒﻭﺍﻜﺭ‬
‫ﻷﻝﻘﻰ ﺤﻤﺎﻤﻲ ﻤﻘﺒ ﹰ‬
‫ﻜﻔﺎﺤ ﹰﺎ ﻤﻊ ﺍﻝﻜﻔﺎﺭﻓﻲ ﺤﻭﻤﺔ ﺍﻝﻭﻏﻰ *** ﻭﺃﻜﺭﻡ ﻤﻭﺕ ﻝﻠﻔﺘﻰ ﻗﺘل ﻜﺎﻓﺭ‬
‫ﺏ ﻻ ﺘﺠﻌل ﺤﻤﺎﻤﻲ ﺒﻐﻴﺭﻫﺎ *** ﻭﻻ ﺘﺠﻌﻠﻨﻲ ﻤﻥ ﻗﻁﺎﻥ ﺍﻝﻤﻘﺎﺒﺭ‬
‫ﻓﻴﺎﺭ ّ‪‬‬

‫‪٢٠٨‬‬
 ‫ﺫﻝﻙ ﺍﺒﻥ ﺤﺯﻡ‪ ...‬ﻭﺃﻨﻌﻡ ﺒﺎﺒﻥ ﺤﺯﻡ‪.‬‬
‫ﺃﻤ‪‬ﺎ ﺍﻨﺘﻡ ﻴﺎ ﻋﻠﻤﺎﺀﻨﺎ؛ ﻓﻘﺩ ﻫﺎﺩﻨﺘﻡ ﺍﻝﻁﻭﺍﻏﻴﺕ ﻭﺃﺴﻠﻤﺘﻡ ﺍﻝﺒﻼﺩ ﻭﺍﻝﻌﺒﺎﺩ ﻝﻠﻴﻬﻭﺩ ﻭﺍﻝﺼﻠﻴﺒﻴﻴﻥ‪،‬‬
‫ﻭﺃﺫﻨﺎﺒﻬﻡ ﻤﻥ ﺤﻜﺎﻤﻨﺎ ﺍﻝﻤﺭﺘﺩﻴﻥ‪ ،‬ﻴﻭﻡ ﺃﻥ ﺴﻜﺘﻡ ﻋﻥ ﺠﺭﺍﺌﻤﻬﻡ ﻭﺠﺒﻨﺘﻡ ﻋﻥ ﺍﻝﺼﺩﻉ ﻓـﻲ‬
‫ﻭﺠﻭﻫﻬﻡ‪ ،‬ﻭﻋﺠﺯﺘﻡ ﻋﻥ ﺤﻤل ﺭﺍﻴﺔ ﺍﻝﺠﻬﺎﺩ ﻭﺍﻝﺘﻭﺤﻴﺩ ﺍﻝﺘﻲ ﻜﻠﻔﻜﻡ ﺍﷲ ﺒﻬﺎ‪ ،‬ﻴﻭﻡ ﺃﻥ ﻗﺘﻠﺘﻡ‬
‫ﺍﻝﻐﻴﺭﺓ ﻭﺍﻝﺤﻤﻴﺔ ﻋﻠﻰ ﺩﻴﻥ ﺍﷲ ﻓﻲ ﻗﻠﻭﺏ ﺍﻝﺸﺒﺎﺏ ﻭﻤﻨﻌﺘﻤﻭﻫﻡ ﻤﻥ ﺍﻝﻨﻔﻴﺭ ﺇﻝﻰ ﺴـﺎﺤﺎﺕ‬
‫ﺍﻝﻭﻏﻰ‪ ،‬ﻓﻔﺭﻏﺕ ﺴﺎﺤﺎﺕ ﺍﻝﻭﻏﻰ ﻤﻥ ﺍﻷﺴﻭﺩ ﺇﻻ ﻤﻥ ﺭﺤﻡ ﺍﷲ‪ ،‬ﻓﻼ ﺘﻜﺎﺩ ﺘﺠﺩ ﻋﺎﻝﻤـ ﹰﺎ‬
‫ﺒﻴﻨﻨﺎ ﻴ‪‬ﺴﺘﻔﺘﻰ‪.‬‬
‫ﻴﺎ ﻋﺒﺎﺩ ﺍﷲ؛‬
‫ﻻ ﺘﻜﺎﺩ ﺘﺠﺩ ﻋﺎﻝﻤ ﹰﺎ ﺒﻴﻨﻨﺎ ﻴ‪‬ﺴﺘﻔﺘﻰ‪ ،‬ﻭﻻ ﻁﺎﻝﺒ ﹰﺎ ﺒﻪ ﻴﻘﺘﺩﻯ‪ ،‬ﻭﻻ ﻗﺎﺌﺩﹰﺍ ﺭﺒﺎﻨﻴ ﹰﺎ ﻴﻘﻭﺩ ﺒﻨﺎ ﺍﻝﺒﺤﺭ‪.‬‬
‫ﻝﻘﺩ ﺨﺫﻝﺘﻤﻭﻨﺎ ﻓﻲ ﺃﺤﻠﻙ ﺍﻝﻅﺭﻭﻑ‪ ،‬ﻭﺃﺴﻠﻤﺘﻤﻭﻨﺎ ﺇﻝﻰ ﻋﺩﻭﻨﺎ‪ ،‬ﻭﺨﻠﻴﺘﻡ ﺒﻴﻨﻨﺎ ﻭﺒﻴﻨﻪ‪ ،‬ﻭﻏﻔﻠﺘﻡ‬
‫ل‬
‫ﻋﻥ ﺤﺩﻴﺙ ﺍﻝﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻝﺼﻼﺓ ﻭﺍﻝﺴﻼﻡ ﺍﻝﺫﻱ ﺭﻭﺍﻩ ﺃﺒﻭ ﺩﺍﻭﺩ)‪ (٤٨٨٦‬ﻋﻥ ِﺇﺴ‪‬ـﻤ‪‬ﺎﻋِﻴ َ‬
‫ل‬
‫ﻥ ﻗﹶـﺎ َ‬
‫ﻻِ‬‫ﻯ ‪‬ﻴﻘﹸﻭ ﹶ‬
‫ﻷﻨﹾﺼ‪‬ﺎ ِﺭ ‪‬‬
‫لﺍَ‬
‫ﺴﻬ‪ٍ ‬‬
‫ﻥ ‪‬‬
‫ﺤ ﹶﺔ ﺒ‪ ‬‬
‫ﻁﻠﹾ ‪‬‬
‫ﻋﺒ‪ِ ‬ﺩ ﺍﻝﱠﻠ ِﻪ ‪‬ﻭَﺃﺒ‪‬ﺎ ﹶ‬
‫ﻥ ‪‬‬
‫ﺕ ﺠ‪‬ﺎ ِﺒ ‪‬ﺭ ﺒ‪ ‬‬
‫ﺴ ِﻤﻌ‪ ‬ﹸ‬
‫ل‪ :‬‬
‫ﻥ ‪‬ﺒﺸِﻴ ٍﺭ ﻗﺎ َ‬
‫ﺒ‪ِ ‬‬
‫ل ﺍﻤ‪ ‬ﺭًﺃ ‪‬ﻤﺴ‪ِ‬ﻠﻤ‪‬ﺎ ﻓِﻰ ‪‬ﻤﻭ‪‬ﻀِـ ٍﻊ‬
‫ﻥ ﺍﻤ‪ِ ‬ﺭﺉٍ ‪‬ﻴﺨﹾ ﹸﺫ ُ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ » -‬ﻤ‪‬ﺎ ِﻤ ِ‬
‫‪‬ﺭﺴ‪‬ﻭ ُ‬
‫ﺏ ﻓِﻴـ ِﻪ‬
‫ﻥ ‪‬ﻴﺤِـ ‪‬‬
‫ﻁٍ‬‫ﺨ ﹶﺫﹶﻝ ‪‬ﻪ ﺍﻝﱠﻠ ‪‬ﻪ ﻓِﻰ ﻤ‪‬ـﻭ‪ِ ‬‬
‫ﻻ ﹶ‬
‫ﻀ ِﻪ ِﺇ ﱠ‬
‫ﻋﺭ‪ِ ‬‬
‫ﺹ ﻓِﻴ ِﻪ ِﻤﻥ‪ِ ‬‬
‫ﺤﺭ‪ ‬ﻤﹸﺘ ‪‬ﻪ ‪‬ﻭ ‪‬ﻴﻨﹾ ﹶﺘ ﹶﻘ ‪‬‬
‫ﻙ ﻓِﻴ ِﻪ ‪‬‬
‫ﹸﺘﻨﹾ ﹶﺘ ‪‬ﻬ ‪‬‬
‫ﻙ ﻓِﻴ ِﻪ‬
‫ﻀ ِﻪ ‪‬ﻭ ‪‬ﻴﻨﹾ ﹶﺘ ‪‬ﻬ ‪‬‬
‫ﻋﺭ‪ِ ‬‬
‫ﺹ ﻓِﻴ ِﻪ ِﻤﻥ‪ِ ‬‬
‫ﻀ ٍﻊ ‪‬ﻴﻨﹾ ﹶﺘ ﹶﻘ ‪‬‬
‫ﺼ ‪‬ﺭ ‪‬ﻤﺴ‪ِ‬ﻠﻤ‪‬ﺎ ﻓِﻰ ‪‬ﻤﻭ‪ِ ‬‬
‫ﺉ ‪‬ﻴﻨﹾ ‪‬‬
‫ﻥ ﺍﻤ‪ِ ‬ﺭ ٍ‬
‫ﹸﻨﺼ‪ ‬ﺭ ﹶﺘ ‪‬ﻪ ‪‬ﻭ ‪‬ﻤﺎ ِﻤ ِ‬
‫ﺏ ﹸﻨﺼ‪ ‬ﺭ ﹶﺘ ‪‬ﻪ «‪ .‬ﻭﻓﻲ ﺴﻨﺩﻩ ﻝﻴﻥ‬
‫ﺤ ‪‬‬
‫ﻥ ‪‬ﻴ ِ‬
‫ﻁٍ‬‫ﺼ ‪‬ﺭ ‪‬ﻩ ﺍﻝﱠﻠ ‪‬ﻪ ﻓِﻰ ‪‬ﻤﻭ‪ِ ‬‬
‫ﻻ ﹶﻨ ‪‬‬
‫ﺤﺭ‪ ‬ﻤ ِﺘ ِﻪ ﺇِ ﱠ‬
‫ِﻤﻥ‪ ‬‬
‫ﺃﻝﻴﺱ ﻓﻴﻜﻡ ﻤﻥ ﻴﻐﹸﻁ ﻏﻁﺔ ﺴﻌﻴﺩ ﺒﻥ ﻋﺎﻤﺭ‪ ،‬ﻓﻘﺩ ﺫﻜﺭ ﺃﺼﺤﺎﺏ ﺍﻝﺴﻴﺭ ﺃﻥ ﺃﻫل ﺤﻤـﺹ‬
‫ﺸﻜﻭﻩ ﺤﻴﻥ ﻜﺎﻥ ﻭﺍﻝﻴ ﹰﺎ ﻋﻠﻴﻬﻡ ﺇﻝﻰ ﻋﻤﺭ‪ ،‬ﻭﻋﺎﺒﻭﺍ ﻋﻠﻴﻪ ﺃﻤﻭﺭﺍﹰ‪ ،‬ﻤﻨﻬﺎ؛ ﺃﻨﻪ ﻜـﺎﻥ ﻴﻐـﻁ‬
‫ﻭﺘﺘﺠﻠﻠﻪ ﺍﻝﻐﺸﻴﺔ ﺤﺘﻰ ﻴﺸﻕ ﺫﻝﻙ ﻋﻠﻰ ﺍﻝﻨﺎﺱ‪ .‬ﻓﺄﺠﺎﺏ ﻤﻌﺘﺫﺭﹰﺍ‪) :‬ﺸﻬﺩﺕ ﻤﺼﺭﻉ ﺨﺒﻴﺏ‬
‫ﺍﻷﻨﺼﺎﺭﻱ ﺒﻤﻜﺔ ﻭﻗﺩ ﺒﻀ‪‬ﻌﺕ ﻗﺭﻴﺵ ﻝﺤﻤﻪ ﻭﺤﻤﻠﻭﻩ ﻋﻠﻰ ﺠﺫﻉ‪ ،‬ﻭﻫﻡ ﻴﻘﻭﻝﻭﻥ؛ "ﺃﺘﺤﺏ‬
‫ﺃﻥ ﻤﺤﻤﺩ ﻤﻜﺎﻨﻙ ﻭﺃﻨﻙ ﻓﻲ ﺃﻫﻠﻙ ﻭﻤﺎﻝﻙ؟"‪ ،‬ﻓﻴﻘﻭل؛ "ﻭﺍﷲ! ﻴﺎ ﻗـﻭﻡ ﻤـﺎ ﻴـﺴﺭﻨﻲ ﺃﻥ‬
‫ﻴﻔﺩﻴﻨﻲ ﻤﺤﻤﺩ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺒﺸﻭﻜﺔ ﻓﻲ ﻗﺩﻤﻪ‪ ،‬ﻓﻜﻠﻤﺎ ﺫﻜﺭﺕ ﺫﻝﻙ ﺍﻝﻤﺸﻬﺩ ﺍﻝﺫﻱ‬
‫ﺭﺃﻴﺘﻪ ﻭﺃﻨﺎ ﻴﻭﻤﺌﺫ ﻤﻥ ﺍﻝﻤﺸﺭﻜﻴﻥ‪ ،‬ﺜﻡ ﺘﺫﻜﺭﺕ ﺘﺭﻜﻲ ﻨﺼﺭﺓ ﺨﺒﻴـﺏ ﻴﻭﻤﻬـﺎ ﺃﺭﺘﺠـﻑ‬

‫‪٢٠٩‬‬
‫ﺨﻭﻓ ﹰﺎ ﻤﻥ ﻋﺫﺍﺏ ﺍﷲ ﻭﻴﻐﺸﺎﻨﻲ ﺍﻝﺫﻱ ﻴﻐﺸﺎﻨﻲ"(‪ ،١٦٥‬ﺃﻝﻴﺱ ﻓﻴﻜﻡ ﻤﻥ ﻴﺭﺠﻑ ﻗﻠﺒﻪ ﺨﻭﻓـ ﹰﺎ‬
‫ﻤﻥ ﻋﺫﺍﺏ ﺍﷲ ﻭﻴﻐﺸﺎﻩ ﻤﺎ ﻜﺎﻥ ﻴﻐﺸﻰ ﺴﻌﻴﺩ ﻝﺘﺭﻜﻜﻡ ﻨﺼﺭﺓ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ؟‬
‫ﻨﻌﻡ ﺃﺴﻠﻤﺘﻭﻨﺎ ﻝﻠﻌﺩﻭ ﻭﺃﺴﻠﻤﺘﻡ ﺍﻷﻤﺔ ﻗﺒﻠﻨﺎ ﻴﻭﻡ ﺘﺨﺎﺫﻝﺘﻡ ﻋﻥ ﻨﺼﺭﺘﻨﺎ ﻴﺎ ﻋﻠﻤﺎﺀ ﺍﻷﻤﺔ‪.‬‬
‫ﺇﻥ ﺍﻝﻴﺩ ﺍﻝﺘﻲ ﻋﻘﺭﺕ ﻨﺎﻗﺔ ﺼﺎﻝﺢ ﻴﺩ‪ ‬ﻭﺍﺤﺩﺓ‪ ،‬ﻭﻗﺩ ﺃﻫﻠﻙ ﺍﷲ ﻗﻭﻤ ﹰﺎ ﺒﺄﻜﻤﻠﻬﻡ ﻨﺘﻴﺠﺔ ﺫﻝـﻙ‪،‬‬
‫ﻭﺇﻥ ﻨﺎﻗﺔ ﺼﺎﻝﺢ ﻋﻠﻴﻪ ﺍﻝﺴﻼﻡ ﻝﻴﺴﺕ ﺒﺄﻋﺯ ﻋﻠﻰ ﺍﷲ ﻤﻥ ﻤﺌﺎﺕ ﺍﻵﻻﻑ ﻤﻥ ﺍﻝﻤـﺴﻠﻤﻴﻥ‬
‫ﻤﻥ ﻫﺫﻩ ﺍﻷﻤﺔ ﺍﻝﺫﻴﻥ ﻴﺫﺒﺤﻭﻥ ﻋﻠﻰ ﺃﻴﺩﻱ ﺍﻝﻜﺎﻓﺭﻴﻥ‪ ،‬ﺒﺴﺒﺏ ﺼﻤﺘﻜﻡ ﻭﺴﻜﻭﺘﻜﻡ ﻋﻨﻬﻡ‪.‬‬
‫ﻭﺍﻋﻠﻤﻭﺍ ﻴﺎ ﻋﻠﻤﺎﺀ ﺍﻷﻤﺔ؛ ﺃﻨﻜﻡ ﻗﺎﺩﻤﻭﻥ ﻋﻠﻰ ﺍﷲ ﻻ ﻤﺤﺎﻝﺔ ﻓﻲ ﻴﻭﻡ ﺘﺸﻴﺏ ﻝﻪ ﺍﻝﻭﻝـﺩﺍﻥ‪،‬‬
‫ﺤﻤ‪‬ﹶﻠﻬ‪‬ﺎ{ ]ﺍﻝﺤﺞ‪ } ،[٢:‬ﻴﻭ‪ ‬ﻡ ‪‬ﻴ ِﻔ ‪‬ﺭ ﺍﻝﹾ ‪‬ﻤﺭ‪ ‬ﺀ ِﻤﻥ‪َ ‬ﺃﺨِﻴ ِﻪ * ‪‬ﻭُﺃ ‪‬ﻤ ِﻪ ‪‬ﻭَﺃﺒِﻴ ِﻪ *‬
‫ل ‪‬‬
‫ﺤﻤ‪ٍ ‬‬
‫ﺕ ‪‬‬
‫ل ﺫﹶﺍ ِ‬
‫ﻀ ‪‬ﻊ ﹸﻜ ﱡ‬
‫} ‪‬ﻭ ﹶﺘ ‪‬‬
‫ﺸﺄْﻥ‪ ‬ﻴﻐﹾﻨِﻴ ِﻪ{ ]ﻋﺒﺱ‪ ،[٣٧-٣٤:‬ﻓـﻲ ﺫﻝـﻙ‬
‫ﺉ ‪‬ﻤﻨﹾ ‪‬ﻬﻡ‪ ‬ﻴﻭ‪ ‬ﻤ ِﺌ ٍﺫ ﹶ‬
‫ﺤ ‪‬ﺒ ِﺘ ِﻪ ‪‬ﻭ ‪‬ﺒﻨِﻴ ِﻪ * ِﻝ ﹸﻜلﱢ ﺍﻤ‪ِ ‬ﺭ ٍ‬
‫‪‬ﻭﺼ‪‬ﺎ ِ‬
‫ﺍﻝﻴﻭﻡ ﺍﻝﻌﺼﻴﺏ ﺃﻋﺩﻭ ﺍﻝﺠﻭﺍﺏ ﻝﺭﺏ ﺍﻷﺭﺒﺎﺏ‪.‬‬
‫‪١٦٥‬‬
‫‪ -‬ﻋﻥ ﺨﺎﻝﺩ ﺒﻥ ﻤﻌﺩﺍﻥ ﻗﺎل‪ :‬ﺍﺴﺘﻌﻤل ﻋﻠﻴﻨﺎ ﻋﻤﺭ ﺒﻥ ﺍﻝﺨﻁﺎﺏ ﺒﺤﻤﺹ ﺴﻌﻴﺩ ﺒﻥ ﻋﺎﻤﺭ ﺒﻥ ﺤـﺫﻴﻡ ﺍﻝﺠﻤﺤـﻲ‬
‫ــــ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ــــ‪ .‬ﻓﻠﻤﺎ ﻗﺩﻡ ﻋﻤﺭ ﺒﻥ ﺍﻝﺨﻁﺎﺏ ﺤﻤﺹ ﻗﺎل‪ :‬ﻴﺎ ﺃﻫل ﺤﻤﺹ‪ ،‬ﻜﻴﻑ ﻭﺠﺩﺘﻡ ﻋﺎﻤﻠﻜﻡ؟‬
‫ﻓﺸﻜﻭﻩ ﺇﻝﻴﻪ ــــ ﻭﻜﺎﻥ ﻴﻘﺎل ﻷﻫل ﺤﻤﺹ ﺍﻝ ﹸﻜﻭ‪‬ﻴﻔﺔ ﺍﻝﺼﻐﺭﻯ ﻝﺸﻜﺎﻴﺘﻬﻡ ﺍﻝﻌﻤﺎل ــــ ﻗﺎﻝﻭﺍ‪ :‬ﻨﺸﻜﻭﺍ ﺃﺭﺒﻌﹰﺎ‪ :‬ﻻ‬
‫ﻴﺨﺭﺝ ﺇِﻝﻴﻨﺎ ﺤﺘﻰ ﻴﺘﻌﺎﻝﹶﻰ ﺍﻝﻨﻬﺎﺭ‪ .‬ﻗﺎل‪ :‬ﺃﻋ‪‬ﻅِﻡ ﺒﻬﺎ‪ .‬ﻗﺎل‪ :‬ﻭﻤﺎﺫﺍ ﻗﺎﻝﻭﺍ‪ :‬ﻻ ﻴﺠﻴﺏ ﺃﺤﺩﹰﺍ ﺒﻠﻴل‪ .‬ﻗﺎل‪ :‬ﻭﻋﻅﻴﻤـﺔ‪ .‬ﻗـﺎل‪:‬‬
‫ﻭﻤﺎﺫﺍ؟ ﻗﺎﻝﻭﺍ‪ :‬ﻭﻝﻪ ﻴﻭﻡ ﻓﻲ ﺍﻝﺸﻬﺭ ﻻ ﻴﺨﺭﺝ ﻓﻴﻪ ﺇﻝﻴﻨﺎ‪ .‬ﻗﺎل‪ :‬ﻋﻅﻴﻤﺔ‪ .‬ﻗﺎل‪ :‬ﻭﻤﺎﺫﺍ؟ ﻗﺎﻝﻭﺍ‪ :‬ﻴﻐﻨﻅ ﺍﻝﻐﻨﻅﺔ ﺒﻴﻥ ﺍﻷﻴـﺎﻡ‬
‫ــــ ﻴﻌﻨﻲ ﺘﺄﺨﺫﻩ ﻤ‪‬ﻭﺘﹶﺔ ــــ‪.‬ﻗﺎل‪ :‬ﻓﺠﻤﻊ ﻋﻤﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺒﻴﻨﻬﻡ ﻭﺒﻴﻨﻪ ﻭﻗﺎل‪ :‬ﺍﻝﻠﻬ ‪‬ﻡ ﻻ ﺘﻔل ﺭﺃﻴﻲ ﻓﻴـﻪ‬
‫ﺍﻝﻴﻭﻡ‪ ،‬ﻤﺎ ﺘﺸﹾﻜﻭﻥ ﻤﻨﻪ؟ ﻗﺎﻝﻭﺍ‪ :‬ﻻ ﻴﺨﺭﺝ ﺇِﻝﻴﻨﺎ ﺤﺘﻰ ﻴﺘﻌﺎﻝﻰ ﺍﻝﻨﻬﺎﺭ‪ .‬ﻗﺎل‪ :‬ﻭﺍﷲ ﺇﻥ ﻜﻨﺕ ﻷﻜﺭﻩ ﺫﻜﺭﻩ؛ ﻝﻴﺱ ﻷﻫﻠـﻲ‬
‫ﺨﺎﺩﻡ‪ ،‬ﻓﺄﻋﺠﻥ ﻋﺠﻴﻨﻲ‪ ،‬ﺜﻡ ﺃﺠﻠﺱ ﺤﺘﻰ ﻴﺨﺘﻤﺭ‪ ،‬ﺜﻡ ﺃﺨﺒﺯ ﺨﺒﺯﻱ‪ ،‬ﺜﻡ ﺃﺘﻭﻀﺄ ﺜﻡ ﺃﺨﺭﺝ ﺇﻝﻴﻬﻡ‪ .‬ﻓﻘﺎل‪ :‬ﻤﺎ ﺘﺸﹾﻜﻭﻥ ﻤﻨﻪ؟‬
‫ﻗﺎﻝﻭﺍ‪ :‬ﻻ ﻴﺠﻴﺏ ﺃﺤﺩﹰﺍ ﺒﻠﻴل‪ .‬ﻗﺎل ﻤﺎ ﺘﻘﻭل؟ ﻗﺎل‪ :‬ﺇﻥ ﻜﻨﺕ ﻷﻜﺭﻩ ﺫﻜﺭﻩ؛ ﺇﻨﱢﻲ ﺠﻌﻠﺕ ﺍﻝﻨﻬﺎﺭ ﻝﻬﻡ‪ ،‬ﻭﺠﻌﻠﺕ ﺍﻝﻠﻴـل ﷲ‬
‫ﻥ ﻝﻪ ﻴﻭﻤﹰﺎ ﻓﻲ ﺍﻝﺸﻬﺭ ﻻ ﻴﺨﺭﺝ ﺇﻝﻴﻨﺎ ﻓﻴﻪ‪ .‬ﻗﺎل‪ :‬ﻤﺎ ﺘﻘﻭل؟ ﻗﺎل‪ :‬ﻝﻴﺱ ﻝﻲ ﺨﺎﺩﻡ‬
‫ل‪ .‬ﻗﺎل‪ :‬ﻭﻤﺎ ﺘﺸﻜﻭﻥ؟ ﻗﺎﻝﻭﺍ‪ :‬ﺇ ‪‬‬
‫ﻋ ‪‬ﺯ ﻭﺠ ّ‬
‫ﻴﻐﺴل ﺜﻴﺎﺒﻲ ﻭﻻ ﻝﻲ ﺜﻴﺎﺏ ﺃﺒﻠﻬﺎ‪ .‬ﻗﺎل‪ :‬ﻤﺎ ﺘﺸﻜﻭﻥ ﻤﻨﻪ؟ ﻗﺎﻝﻭﺍ‪ :‬ﻴﻐﻨﻅ ﺍﻝﻐﻨﻅﺔ ﺒﻴﻥ ﺍﻷﻴﺎﻡ‪ .‬ﻗﺎل‪ :‬ﻤﺎ ﺘﻘﻭل؟ ﻗﺎل‪ :‬ﺸﻬﺩﺕ‬
‫ﺨﺒ‪‬ﻴﺏ ﺍﻷﻨﺼﺎﺭﻱ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺒﻤﻜﺔ‪ ،‬ﻭﻗﺩ ﺒﻀ‪‬ﻌﺕ ﻗﺭﻴﺵ ﻝﺤﻤﻪ‪ ،‬ﺜﻡ ﺤﻤﻠﻭﻩ ﻋﻠﻰ ﺠﺫﻋﺔ ﻓﻘﺎﻝﻭﺍ؛ ﺃﺘﺤﺏ‬
‫ﻤﺼﺭﻉ ﹸ‬
‫ﺃﻥ ﻤﺤﻤﺩﹰﺍ ﻤﻜﺎﻨﻙ؟ ﻓﻘﺎل‪ :‬ﻭﺍﷲ ﻤﺎ ﺃﺤﺏ ﺃﻨﱢﻲ ﻓﻲ ﺃﻫﻠﻲ ﻭﻭﻝﺩﻱ ﻭﺃﻥ ﻤﺤﻤﺩﹰﺍ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺸِﻴﻙ ﺒﺸﻭﻜﺔ‪ ،‬ﺜـﻡ‬
‫ﻨﺎﺩﻯ‪ :‬ﻴﺎ ﻤﺤﻤﺩ‪ ،‬ﻓﻤﺎ ﺫﻜﺭﺕ ﺫﻝﻙ ﺍﻝﻴﻭﻡ‪ ،‬ﻭ ﹶﺘﺭ‪‬ﻜﻲ ﻨﹸﺼﺭﺘﻪ ﻓﻲ ﺘﻠﻙ ﺍﻝﺤﺎل‪ ،‬ﻭﺃﻨﺎ ﻤﺸﺭﻙ ﻻ ﺃﺅﻤﻥ ﺒـﺎﷲ ﺍﻝﻌﻅـﻴﻡ؛ ﺇﻻ‬
‫ل ﻻ ﻴﻐﻔﺭ ﻝﻲ ﺒﺫﻝﻙ ﺍﻝﺫﻨﺏ ﺃﺒﺩﹰﺍ‪ .‬ﻗﺎل‪ :‬ﻓﺘﺼﻴﺒﻨﻲ ﺘﻠﻙ ﺍﻝﻐﻨﻅﺔ‪ .‬ﻓﻘﺎل ﻋﻤﺭ‪ :‬ﺍﻝﺤﻤﺩ ﷲ ﺍﻝﺫﻱ ﻝﻡ‬
‫ﻅﻨﻨﺕ ﺃﻥ ﺍﷲ ﻋ ‪‬ﺯ ﻭﺠ ّ‬
‫ﻴﻔل ﻓﺭﺍﺴﺘﻲ‪.‬‬
‫ﻓﺒﻌﺙ ﺇﻝﻴﻪ ﺒﺄﻝﻑ ﺩﻴﻨﺎﺭ ﻭﻗﺎل‪ :‬ﺇﺴﺘﻌﻥ ﺒﻬﺎ ﻋﻠﻰ ﺃﻤﺭﻙ‪ ،‬ﻓﻘﺎﻝﺕ ﺇﻤﺭﺃﺘﻪ‪ :‬ﺍﻝﺤﻤﺩ ﷲ ﺍﻝﺫﻱ ﺃﻋﻨﺎﻨﺎ ﻋﻥ ﺨﺩﻤﺘﻙ‪ ،‬ﻓﻘﺎل ﻝﻬﺎ‪:‬‬
‫ﻼ ﻤﻥ ﺃﻫل ﺒﻴﺘﻪ‬
‫ﻓﻬل ﻝﻙ ﻓﻲ ﺨﻴﺭ ﻤﻥ ﺫﻝﻙ؟ ﻨﺩﻓﻌﻬﺎ ﺇِﻝﻰ ﻤﻥ ﻴﺄﺘﻴﻨﺎ ﺒﻬﺎ ﺃﺤﻭﺝ ﻤﺎ ﻨﻜﻭﻥ ﺇﻝﻴﻬﺎ‪ ،‬ﻗﺎﻝﺕ‪ :‬ﻨﻌﻡ‪ .‬ﻓﺩﻋﺎ ﺭﺠ ﹰ‬
‫ﻴﺜﻕ ﺒﻪ ﻓﺼﺭ‪‬ﺭﻫﺎ ﺼﺭﺭﺍﹰ‪ ،‬ﺜﻡ ﻗﺎل‪ :‬ﺇﻨﻁﻠﻕ ﺒﻬﺫﻩ ﺇﻝﻰ ﺃﺭﻤﻠﺔ ﺁل ﻓﻼﻥ‪ ،‬ﻭﺇِﻝﻰ ﻴﺘﻴﻡ ﺁل ﻓﻼﻥ‪ ،‬ﻭﺇِﻝﻰ ﻤﺴﻜﻴﻥ ﺁل ﻓﻼﻥ‪،‬‬
‫ﻭﺇِﻝﻰ ﻤ‪‬ﺒﺘﹶﻠﻰ ﺁل ﻓﻼﻥ‪ .‬ﻓﺒﻘﻴﺕ ﻤﻨﻬﺎ ﺫﹸﻫﻴﺒﺔ‪ .‬ﻓﻘﺎل‪ :‬ﺃﻨﻔﻘﻲ ﻫﺫﻩ‪ ،‬ﺜﻡ ﻋﺎﺩ ﺇﻝﻰ ﻋﻤﻠﻪ‪ .‬ﻓﻘﺎﻝﺕ‪ :‬ﺃﻻ ﺘﺸﺘﺭﻱ ﻝﻨﺎ ﺨﺎﺩﻤﺎﹰ؟ ﻤـﺎ‬
‫ﻓﻌل ﺫﻝﻙ ﺍﻝﻤﺎل‪ .‬ﻗﺎل‪ :‬ﺴﻴﺄﺘﻴﻙ ﺃﺤﻭﺝ ﻤﺎ ﺘﻜﻭﻨﻴﻥ‪.‬ﺘﺎﺭﻴﺦ ﺩﻤﺸﻕ ‪) -‬ﺝ ‪ / ٢١‬ﺹ ‪(١٦١‬‬

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‫ﻴﻭﻡ ﻴﺴﺄﻝﻜﻡ ﻋﻥ ﺍﻷﻤﺔ ﻤﺎﺫﺍ ﻗﺩﻤﺘﻡ ﻝﻬﺎ‪ ،‬ﻭﻋﻥ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻭﻜﻴﻑ ﻨﺼﺭﺘﻜﻡ ﻝﻬﻡ‪ ،‬ﻭﻋـﻥ‬
‫ﺃﻋﺩﺍﺀ ﺍﻝﻤﻠﺔ ﻭﻜﻴﻑ ﺒﻐﻀﻜﻡ ﻭﻋﺩﺍﻭﺘﻜﻡ ﻝﻬﻡ‪ ،‬ﺒﺎﻝﺴﻴﻑ ﻭﺍﻝﺴﻨﺎﻥ ﻭﺍﻝﻘﻠﺏ ﻭﺍﻝﻠﺴﺎﻥ‪.‬‬
‫ﺇﻥ ﺍﷲ ﺴﺎﺌﻠﻜﻡ ﻋﻥ ﺍﻷﺴﺭﻯ ﻓﻲ ﻴﺩ ﺍﻝﻴﻬﻭﺩ ﻭ ﺍﻝﺼﻠﻴﺒﻴﻴﻥ ﻭﺍﻝﻤﺸﺭﻜﻴﻥ ﻝ ‪‬ﻡ ﻝﻡ ﺘﺴﺘﻨﻘﺫﻭﻫﻡ؟‬
‫ﺃﻝﻡ ﺘﺴﻤﻌﻭﺍ ﻤﺎ ﻗﺎﻝﻪ ﻋﺒﺩ ﺍﻝﺭﺤﻤﻥ ﺒﻥ ﻋﻤﺭﺓ ﻝﻤﺎ ﺒﻌﺜﻪ ﻋﻤﺭ ﺒﻥ ﻋﺒﺩ ﺍﻝﻌﺯﻴﺯ ﻓﻲ ﻓـﺩﺍﺀ‬
‫ﺍﻝﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ‪ ،‬ﻴﻘﻭل؛ ﻓﻘﻠﺕ ﻝﻪ‪) :‬ﺃﺭﺃﻴﺕ ﻴﺎ ﺃﻤﻴﺭ ﺍﻝﻤـﺅﻤﻨﻴﻥ ﺇﻥ ﺃﺒـﻭﺍ ﺃﻥ‬
‫ﻴﻔﺎﺩﻭﺍ ﺍﻝﺭﺠل ﺒﺎﻝﺭﺠل ﻜﻴﻑ ﺃﺼﻨﻊ؟( ﻗﺎل‪) :‬ﺯﺩﻫﻡ(‪ ...‬ﺇﻝﻰ ﺃﻥ ﻗﺎل‪) :‬ﻓـﺈﻥ ﺃﺒـﻭﺍ ﺇﻻ‬
‫ﺃﺭﺒﻌ ﹰﺎ(‪ ،‬ﻓﻘﺎل‪) :‬ﺃﻋﻁﻬﻡ ﺒﻜل ﻤﺴﻠﻡ ﻤﺎ ﺴﺄﻝﻭﻩ‪ ،‬ﻓﻭﺍﷲ ﻝﺭﺠل ﻤﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺃﺤﺏ ﺇﻝﻲ ﻤﻥ‬
‫ﻜل ﻤﺸﺭﻙ ﻋﻨﺩﻱ‪ ،‬ﺇﻨﻙ ﻤﺎ ﻓﺎﺩﻴﺕ ﺒﻪ ﺍﻝﻤﺴﻠﻡ ﻓﻘـﺩ ﻅﻔـﺭﺕ‪ ،‬ﺇﻨـﻙ ﺇﻨﻤـﺎ ﺘـﺸﺘﺭﻱ‬
‫ﺍﻹﺴﻼﻡ(‪.١٦٦‬‬

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‫‪ -‬ﺃﺴﺭﻯ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺒﻴﻥ ﺍﻷﻤﺱ ﻭﺍﻝﻴﻭﻡ‬
‫ﻗﺎل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ " :‬ﺇﻨﻤﺎ ﺍﻹﻤﺎﻡ ﺠﻨﺔ ﻴﻘﺎﺘل ﻤﻥ ﻭﺭﺍﺌﻪ ﻭﻴﺘﻘﻰ ﺒﻪ " ﻨﻌﻡ ﺒﺎﻹﻤﺎﻡ ﺘﻁﺒﻕ ﺃﺤﻜﺎﻡ ﺍﷲ ‪ ،‬ﺒﺎﻹﻤﺎﻡ‬
‫ﻴﺭﻓﻊ ﺍﻝﻅﻠﻡ ﻋﻥ ﺍﻝﻨﺎﺱ ‪ ،‬ﺒﺎﻹﻤﺎﻡ ﺘﺼﺎﻥ ﺍﻝﺩﻤﺎﺀ ﻭﺍﻷﻤﻭﺍل ﻭﺍﻷﻋﺭﺍﺽ ‪ ،‬ﺒﺎﻹﻤﺎﻡ ﻴﻌﻴﺵ ﺍﻝﻨﺎﺱ ﻓﻲ ﺃﻤـﻥ ﻭﺁﻤـﺎﻥ ‪،‬‬
‫ﺒﺎﻹﻤﺎﻡ ﻴﻔﻙ ﻗﻴﺩ ﺃﺴﺭﻯ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻤﻥ ﺃﻴﺩﻱ ﺍﻝﻜﺎﻓﺭﻴﻥ ﻭﺍﻝﻅﺎﻝﻤﻴﻥ ‪.‬‬
‫ﻜﻴﻑ ﺒﺄﺴﺭﻯ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺒﺎﻷﻤﺱ ‪ ،‬ﺤﻴﻥ ﻜﺎﻥ ﻝﻬﻡ ﺭﺍﻉ ﻭﺇﻤﺎﻡ ‪ ،‬ﻭﻜﻴﻑ ﺒﻬﻡ ﺍﻝﻴﻭﻡ ﺤﻴﻥ ﻓﻘﺩ ﺍﻝﻤﺴﻠﻤﻭﻥ ﺃﻤﻬﻡ ﺍﻝﺭﺅﻭﻡ ‪،‬‬
‫ﺩﻭﻝﺔ ﺍﻝﺨﻼﻓﺔ ‪ ،‬ﻓﺄﺼﺒﺤﻭﺍ ﺒﻼ ﺭﺍﻉ ﻭﻻ ﺇﻤﺎﻡ ‪ ،‬ﺃﺼﺒﺤﻭﺍ ﻜﺎﻷﻴﺘﺎﻡ ﻋﻠﻰ ﻤﻭﺍﺌﺩ ﺍﻝﻠﺌﺎﻡ ‪.‬‬
‫ﺒﺎﻷﻤﺱ ‪ ،‬ﺍﻤﺭﺃﺓ ﺼﺎﺤﺕ ﻓﻲ ﺒﻼﺩ ﺍﻝﺭﻭﻡ ﻭﺍﻤﻌﺘﺼﻤﺎﻩ ‪ ،‬ﻭﻗﺎﻝﺕ ﻝﻘﺎﺌﺩ ﺍﻝﺭﻭﻡ ‪ :‬ﺇﻥ ﺨﻠﻴﻔﺔ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺴﻴﺄﺘﻲ ﻋﻠﻰ ﻓﺭﺱ‬
‫ﺃﺒﻠﻕ ﻝﻴﻨﻘﺫﻫﺎ ﻭﺃﺴﺭﻯ ﺍﻝﻤﺴﻠﻤﻴﻥ ‪ ،‬ﻓﻭﺼﻠﺕ ﺍﺴﺘﻐﺎﺜﺘﻬﺎ ﻤﺴﺎﻤﻊ ﺍﻝﻤﻌﺘﺼﻡ ‪ ،‬ﻓﺠﻬﺯ ﺍﻝﺠﻴﻭﺵ ﻭﺍﺘﺠﻪ ﻨﺤﻭ ﻋﻤﻭﺭﻴـﺔ ‪،‬‬
‫ﻥ ﺍﷲ ﻋﻠﻴﻪ ﺒﺎﻝﻨﺼﺭ ‪ ،‬ﻭﻓﺘﺤﺕ ﻋﻤﻭﺭﻴﺔ ﻭﺃﻁﻠﻕ ﺴﺭﺍﺡ ﺘﻠﻙ ﺍﻝﻤﺭﺃﺓ ‪.‬‬
‫ﻭﺤﺎﺼﺭﻫﺎ ﻭﺩﻙ ﺤﺼﻭﻨﻬﺎ ‪ ،‬ﻭﻤ ‪‬‬
‫ﻭﻫﺎ ﻫﻭ ﺍﻝﺤﺠﺎﺝ ﻗﺩ ﻏﻀﺏ ﻏﻀﺒﹰﺎ ﺸﺩﻴﺩﹰﺍ ﻋﻠﻰ ﻭﺍﻝﻴﻪ ﻓﻲ ﺍﻝﺴﻨﺩ ‪ ،‬ﻭﺫﻝﻙ ﺒﺴﺒﺏ ﺍﻤﺭﺃﺓ ﺃﺴﺭﺕ ﻤﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ ‪ ،‬ﻓﺠﻬﺯ‬
‫ﺍﻝﺠﻴﻭﺵ ﺍﻝﻤﺘﻭﺍﺼﻠﺔ ‪ ،‬ﻭﺃﻨﻔﻕ ﺒﻴﻭﺕ ﺍﻷﻤﻭﺍل ‪ ،‬ﺤﺘﻰ ﺍﺴﺘﻨﻘﺫ ﺍﻝﻤﺭﺃﺓ ﻭﺭﺩﻫﺎ ﺇﻝﻰ ﺃﻫﻠﻬﺎ ﻭﻤﺩﻴﻨﺘﻬﺎ ‪.‬‬
‫ﺃﻤﺎ ﺍﻝﻤﻨﺼﻭﺭ ﺒﻥ ﺃﺒﻲ ﻋﺎﻤﺭ ﻓﻘﺩ ﻋﺎﺩ ﻤﻥ ﻏﺯﻭﺓ ﻝﻪ ﻓﺘﻌﺭﻀﺕ ﻝﻪ ﺍﻤﺭﺃﺓ ﻋﻨﺩ ﺍﻝﻘﺼﺭ ‪ ،‬ﻭﻗﺎﻝﺕ ﻝﻪ ‪ :‬ﻴﺎ ﻤﻨـﺼﻭﺭ ‪،‬‬
‫ﻴﻔﺭﺡ ﺍﻝﻨﺎﺱ ﻭﺃﺒﻜﻲ ‪ ،‬ﺇﻥ ﺍﺒﻨﻲ ﺃﺴﻴﺭ ﻓﻲ ﺒﻼﺩ ﺍﻝﺭﻭﻡ ‪ ،‬ﻓﺜﻨﻰ ﻋﻨﺎﻥ ﻓﺭﺴﻪ ‪ ،‬ﻭﺃﻤﺭ ﺍﻝﻨﺎﺱ ﺒﻐﺯﻭ ﺍﻝﺠﻬﺔ ﺍﻝﺘـﻲ ﻓﻴﻬـﺎ‬
‫ﺍﺒﻨﻬﺎ ‪.‬‬
‫ﻭﻗﺩ ﺭﻭﻱ ﺃﻥ ﺍﻝﺤﻜﻡ ﺒﻥ ﻫﺸﺎﻡ ﺃﻤﻴﺭ ﺍﻷﻨﺩﻝﺱ ﺴﻤﻊ ﺃﻥ ﺍﻤﺭﺃﺓ ﻤﺴﻠﻤﺔ ﺃﺨﺫﺕ ﺴﺒﻴﺔ ‪ ،‬ﻓﻨﺎﺩﺕ ﻭﺍﻏﻭﺜﺎﻩ ﻴﺎ ﺤﻜﻡ ‪ ،‬ﻓﻌﻅﻡ‬
‫ﻋﻠﻴﻪ ﺍﻷﻤﺭ ‪ ،‬ﻭﺠﻤﻊ ﻋﺴﻜﺭﻩ ‪ ،‬ﻭﺍﺴﺘﻌﺩ ﻭﺤﺸﺩ ‪ ،‬ﻭﺴﺎﺭ ﺇﻝﻰ ﺍﻝﻔﺭﻨﺞ ‪ ،‬ﻭﺃﺜﺨﻥ ﻓﻲ ﺒﻼﺩﻫﻡ ‪ ،‬ﻭﻓﺘﺢ ﻋﺩﺓ ﺤـﺼﻭﻥ ‪،‬‬
‫ﻭﻗﺼﺩ ﻨﺎﺤﻴﺔ ﺍﻝﻤﺭﺃﺓ ‪ ،‬ﺤﺘﻰ ﺨﻠﺼﻬﺎ ﻤﻥ ﺍﻷﺴﺭ ‪ ،‬ﺜﻡ ﻋﺎﺩ ﺇﻝﻰ ﻗﺭﻁﺒﺔ ﻅﺎﻓﺭﹰﺍ ‪.‬‬
‫ﻫﺫﻩ ﺒﻌﺽ ﻤﻭﺍﻗﻑ ﺍﻝﺨﻠﻔﺎﺀ ﻭﺍﻷﻤﺭﺍﺀ ﻭﺍﻝﻘﺎﺩﺓ ﺭﻀﻭﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻡ ﻤﻥ ﺃﺴﺭﻯ ﺍﻝﻤﺴﻠﻤﻴﻥ ‪ ،‬ﻓﻠﻡ ﻴﺘﻭﺍﻨﻭﺍ ﻋـﻥ ﺍﻝﻌﻤـل‬
‫ﻹﻨﻘﺎﺫﻫﻡ ‪ ،‬ﻓﺠﻬﺯﻭﺍ ﺍﻝﺠﻴﻭﺵ ‪ ،‬ﻭﻓﺘﺤﻭﺍ ﺍﻝﺒﻼﺩ ‪ ،‬ﻭﺤﺭﺭﻭﺍ ﺍﻷﺴﺭﻯ ﻭﺍﻷﺴﻴﺭﺍﺕ ‪ ،‬ﻭﻜﺎﻨﻭﺍ ﻗﺩ ﺍﺴﺘﺸﻌﺭﻭﺍ ﻗﻭل ﺭﺴﻭل‬
‫ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ " ﻜﻠﻜﻡ ﺭﺍﻉ ﻭﻜﻠﻜﻡ ﻤﺴﺅﻭل ﻋﻥ ﺭﻋﻴﺘﻪ ‪ ،‬ﻓﺎﻹﻤﺎﻡ ﺭﺍﻉ ﻭﻫﻭ ﻤﺴﺅﻭل ﻋﻥ ﺭﻋﻴﺘﻪ "‬

‫‪٢١١‬‬
‫ﻴﻘﻭل ﺍﺒﻥ ﺘﻴﻤﻴﻪ ﺭﺤﻤﻪ ﺍﷲ ﻓﻲ ﺭﺴﺎﻝﺔ ﺒﻌﺜﻬﺎ ﺇﻝﻰ ﺴﺭﺠﻭﺍﻥ ﻋﻅﻴﻡ ﻤﻠﺔ ﺍﻝﻨﺼﺎﺭﻯ ‪ ) :‬ﻜﻠﻤﺎ ﻜﺜﺭﺕ ﺍﻷﺴﺭﻯ ﻋﻨـﺩﻜﻡ‬
‫ﻜﺎﻥ ﺃﻋﻅﻡ ﻝﻐﻀﺏ ﺍﷲ ﻭﻏﻀﺏ ﻋﺒﺎﺩﻩ ﺍﻝﻤﺴﻠﻤﻴﻥ ‪ ،‬ﻓﻜﻴﻑ ﻴﻤﻜﻥ ﺍﻝﺴﻜﻭﺕ ﻋﻠﻰ ﺃﺴﺭﻯ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻓـﻲ ﻗﺒـﺭﺹ ‪،‬‬
‫ﺴﻴﻤﺎ ﻭﻋﺎﻤﺔ ﻫﺅﻻﺀ ﺍﻷﺴﺭﻯ ﻗﻭﻡ ﻓﻘﺭﺍﺀ ﻭﻀﻌﻔﺎﺀ (‪.‬‬
‫ﺃﻤﺎ ﺍﻝﻴﻭﻡ ‪،‬ﻫﻨﺎﻙ ﺍﻵﻻﻑ ﺒل ﻋﺸﺭﺍﺕ ﺍﻵﻻﻑ ﻤﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺃﺴﺭﻯ ﻭﺃﺴﻴﺭﺍﺕ ﻓﻲ ﺴﺠﻭﻥ ﺍﻝﻜﺎﻓﺭﻴﻥ ﺃﻤﺭﻴﻜﺎ ﻭﺭﻭﺴﻴﺎ‬
‫ﻭﺃﻭﺭﻭﺒﺎ ﻭﺩﻭل ﺁﺴﻴﺎ ﻭﻴﻬﻭﺩ ‪ ،‬ﻴﻼﻗﻭﻥ ﺃﺸﺩ ﺃﻨﻭﺍﻉ ﺍﻝﻌﺫﺍﺏ ‪ ،‬ﻴﻬﺎﻨﻭﻥ ﻭﻴﻨﻜل ﺒﻬﻡ ‪ ،‬ﻭﻴﻌﺎﻤﻠﻭﻥ ﻤﻌﺎﻤﻠـﺔ ﺃﺴـﻭﺀ ﻤـﻥ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ﹶﻓﻤِـﻨﹾﻬ‪‬ﻡ‬
‫ﺼ ‪‬ﺩﻗﹸﻭﺍ ﻤ‪‬ﺎ ﻋ‪‬ﺎ ‪‬ﻫﺩ‪‬ﻭﺍ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻥ ِﺭﺠ‪‬ﺎلٌ ‪‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﻤﻌﺎﻤﻠﺔ ﺍﻝﺤﻴﻭﺍﻨﺎﺕ ‪ ،‬ﻭﻤﻨﻬﻡ ﻤﻥ ﻴﺴﺘﺸﻬﺩ ﺘﺤﺕ ﺍﻝﺘﻌﺫﻴﺏ } ِﻤ ‪‬‬
‫ﻼ {ﺍﻷﺤﺯﺍﺏ‪ ،٢٣‬ﻓﻤﺎﺫﺍ ﻓﻌل ﺤﻜﺎﻡ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻋﻤﻼﺀ ﺍﻻﺴﺘﻌﻤﺎﺭ ‪،‬‬
‫ﻅ ‪‬ﺭ ‪‬ﻭﻤ‪‬ﺎ ‪‬ﺒ ‪‬ﺩﻝﹸﻭﺍ ﹶﺘﺒ‪‬ﺩِﻴ ﹰ‬
‫ﻤ‪‬ﻥ ﹶﻗﻀ‪‬ﻰ ﹶﻨﺤ‪ ‬ﺒ ‪‬ﻪ ‪‬ﻭ ِﻤﻨﹾﻬ‪‬ﻡ ﻤ‪‬ﻥ ﻴ‪‬ﻨ ﹶﺘ ِ‬
‫ﻤﻥ ﺃﺠل ﺍﻹﻓﺭﺍﺝ ﻋﻨﻬﻡ ؟! ﺃﻝﻡ ﻴﺴﻤﻌﻭﺍ ﺍﺴﺘﻐﺎﺜﺘﻬﻡ ﻭﺁﻫﺎﺘﻬﻡ ؟!‬
‫ﻤلﺀ ﺍﻓﻭﺍﻩ ﺍﻝﺼﺒﺎﻴﺎ ﺍﻝﻴﺘﻡ‬ ‫ﺭﺏ ﻭﺍﻤﻌﺘﺼﻤﺎﻩ ﺍﻨﻁﻠﻘﺕ‬
‫ﻻﻤﺴﺕ ﺍﺴﻤﺎﻋﻬﻡ ﻝﻜﻨﻬﺎ ﻝﻡ ﺘﻼﻤﺱ ﻨﺨﻭﺓ ﺍﻝﻤﻌﺘﺼﻡ‬
‫ﺇﻥ ﻫﺅﻻﺀ ﺍﻝﺤﻜﺎﻡ ﻗﺩ ﻓﻘﺩﻭﺍ ﺭﺠﻭﻝﺘﻬﻡ ﻭﻜﺭﺍﻤﺘﻬﻡ ‪ ،‬ﻭﻫﻡ ﻝﻴﺴﻭﺍ ﻤﻥ ﺍﻷﻤﺔ ﺤﺘﻰ ﻴﺜﻭﺭﻭﺍ ‪ ،‬ﻭﻴﻐﻀﺒﻭﺍ ﻻﻨﺘﻬﺎﻙ ﺤﺭﻤـﺔ‬
‫ﻤﻥ ﺤﺭﻤﺎﺕ ﺍﷲ ‪ ،‬ﺃﻭ ﻴﻌﻤﻠﻭﺍ ﻝﻔﻜﺎﻙ ﺃﺴﺭﻯ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻤﻥ ﺴﺠﻭﻥ ﺍﻝﻜﺎﻓﺭﻴﻥ ‪ ،‬ﻜﻴﻑ ﻝﻬﻡ ﺃﻥ ﻴﻘﻭﻤﻭﺍ ﺒﻬـﺫﺍ ﺍﻝﻌﻤـل‬
‫ﺍﻝﻤﺸﺭﻑ ﺍﻝﺫﻱ ﻴﺭﻀﻲ ﺍﷲ ﻭﺭﺴﻭﻝﻪ !! ﻭﻫﻡ ﻤ‪‬ﻥ ﻴﻨﺘﻬﻙ ﺤﺭﻤﺎﺕ ﺍﷲ ‪ ،‬ﻭﺴﺠﻭﻨﻬﻡ ﻤﻜﺘﻅﺔ ﺒﺎﻝﻤﺴﻠﻤﻴﻥ ﺍﻝﺫﻴﻥ ﻻ ﺫﻨﺏ‬
‫ﻝﻬﻡ ﺇﻻ ﺃﻨﻬﻡ ﻗﺎﻝﻭﺍ ﺭﺒﻨﺎ ﺍﷲ ‪ ،‬ﻓﻬﺅﻻﺀ ﺍﻝﺤﻜﺎﻡ ﻻ ﻴﺠﻭﺯ ﺍﻝﺴﻜﻭﺕ ﻋﻨﻬﻡ ‪ ،‬ﻭﻴﺠﺏ ﺍﻹﻨﻜﺎﺭ ﻋﻠـﻴﻬﻡ ‪ ،‬ﻭﺍﻝﻌﻤـل ﻋﻠـﻰ‬
‫ﺘﻐﻴﻴﺭﻫﻡ ‪ ،‬ﻓﻬﻡ ﺴﺒﺏ ﺫﻝﺔ ﻫﺫﻩ ﺍﻷﻤﺔ ﻭﻫﻭﺍﻨﻬﺎ ﻋﻠﻰ ﺍﻝﻨﺎﺱ ‪ .‬ﻓﻬﻡ ﺃﻤﻭﺍﺕ ﻭﺠﺏ ﺩﻓﻨﻬﻡ ﻭﺤﺭﻤﺕ ﻋﻠﻴﻬﻡ ﺍﻝﺠﻨﺔ ﻝﻘﻭﻝـﻪ‬
‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ ":‬ﻤﺎ ﻤﻥ ﺭﺍﻉ ﺍﺴﺘﺭﻋﺎﻩ ﺍﷲ ﺭﻋﻴﺔ ﻴﻤﻭﺕ ﻴﻭﻡ ﻴﻤﻭﺕ ﻭﻫﻭ ﻏﺎﺵ ﻝﺭﻋﻴﺘﻪ ﺇﻻ ﺤﺭﻡ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﺍﻝﺠﻨﺔ " ‪ ،‬ﻫﺎ ﻫﻡ ﺤﺘﻰ ﺒﺎﻝﻤﻔﺎﻭﻀﺎﺕ ﺍﻝﻤﺫﻝﺔ ﻭﺍﺘﻔﺎﻗﻴﺎﺕ ﺍﻝﺴﻼﻡ ﺍﻝﻤﺸﺅﻭﻤﺔ ﻤﻊ ﻤﺼﺭ ﻭﺍﻷﺭﺩﻥ ﻭﺍﻝﻔﻠـﺴﻁﻴﻨﻴﻴﻥ ‪ ،‬ﻝـﻡ‬
‫ﻴﺘﻤﻜﻨﻭﺍ ﻤﻥ ﺍﻹﻓﺭﺍﺝ ﺇﻻ ﻋﻥ ﻋﺩﺩ ﻗﻠﻴل ﺠﺩﹰﺍ ﻤﻥ ﺇﺨﻭﺍﻨﻨﺎ ﻭﺃﺨﻭﺍﺘﻨﺎ ﻓﻲ ﺴﺠﻭﻥ ﺍﻻﺤﺘﻼل ‪ ،‬ﻭﻗﺩ ﺃﺼﺒﺢ ﺍﻝﻤﺴﻠﻤﻭﻥ ﻓﻲ‬
‫ﻓﻠﺴﻁﻴﻥ ﺠﻤﻴﻌﹰﺎ ﺃﺴﺭﻯ ‪ ،‬ﻭﻻ ﻴﻭﺠﺩ ﻤﻥ ﻴﻔﻙ ﺃﺴﺭﻫﻡ ﻭﻴﺨﻠﺼﻬﻡ ﻤﻥ ﺁﺴﺭﻫﻡ ‪ ،‬ﻭﻝﻥ ﻴﺤﺼل ﻫﺫﺍ ﺇﻻ ﺒﻌﺩ ﺃﻥ ﻴـﺭﻯ‬
‫ﺍﻝﻜﺎﻓﺭ ﻗﻭﺓ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻭﻋﺯﺘﻬﻡ ﻭﻻ ﻴﺘﺄﺘﻰ ﻫﺫﺍ ﺇﻻ ﺒﻭﺠﻭﺩ ﺇﻤﺎﻡ ﻝﻠﻤﺴﻠﻤﻴﻥ ﻴﻘﺎﺘل ﻤﻥ ﻭﺭﺍﺌﻪ ﻭﻴﺘﻘﻰ ﺒﻪ ‪.‬‬
‫ﻜﻴﻑ ﻴﻬﻨﺊ ﻝﻨﺎ ﺒﺎل ‪ ،‬ﻭﻴﻐﻤﺽ ﻝﻨﺎ ﺠﻔﻥ ‪ ،‬ﻭﺇﺨﻭﺓ ﻝﻨﺎ ﻤﻅﻠﻭﻤﻭﻥ ﻗﺎﺒﻌﻭﻥ ﻓﻲ ﺯﻨﺎﺯﻴﻥ ﺍﻝﻜﺎﻓﺭﻴﻥ ﻭﺍﻝﻅﺎﻝﻤﻴﻥ ﺍﻝﻤﺠﺭﻤﻴﻥ‬
‫؟‬
‫ﷲ ﺩﺭ ﺍﻝﻘﺎﺌل ‪:‬‬
‫ﺃﺘﺴﺒﻰ ﺍﻝﻤﺴﻠﻤﺎﺕ ﺒﻜل ﺜﻐﺭ ﻭﻋﻴﺵ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺇﺫﻥ ﻴﻁﻴﺏ‬
‫ﻴﺩﺍﻓﻊ ﻋﻨﻪ ﺸﺒﺎﻥ ﻭﺸﻴﺏ‬ ‫ﺃﻤﺎ ﷲ ﻭﺍﻹﺴﻼﻡ ﺤﻕ‬
‫ﻓﻘل ﻝﺫﻭﻱ ﺍﻝﺒﺼﺎﺌﺭ ﺤﻴﺙ ﻜﺎﻨﻭﺍ ﺃﺠﻴﺒﻭﺍ ﺍﷲ ﻭﻴﺤﻜﻡ ﺃﺠﻴﺒﻭﺍ‬
‫ﻓﺄﻴﻥ ﺃﺼﺤﺎﺏ ﺍﻝﻘﻭﺓ ﻤﻥ ﻀﺒﺎﻁ ﻭﻗﺎﺩﺓ ﻭﺠﻨﺩ ؟ ﺃﻴﻥ ﻫﻡ ﺃﻨﺼﺎﺭ ﺍﻝﻴﻭﻡ ؟ ﺃﻴﻥ ﻫﻡ ﺍﻝﺤﻭﺍﺭﻴﻭﻥ ؟ ﺃﺠﻴﺒـﻭﺍ ﺍﷲ ﻭﻴﺤﻜـﻡ‬
‫ﺃﺠﻴﺒﻭﺍ ‪.‬‬
‫ﺃﻤﺎ ﺍﻝﻌﻠﻤﺎﺀ ‪ ،‬ﻋﻠﻤﺎﺀ ﺍﻝﺴﻼﻁﻴﻥ ﺍﻝﺫﻴﻥ ﻴﺴﺎﺭﻋﻭﻥ ﻝﻠﻌﻤل ﻝﻺﻓﺭﺍﺝ ﻋﻥ ﺃﺴﺭﻯ ﺍﻝﻜﺎﻓﺭﻴﻥ ﻓـﻲ ﺍﻝﻌـﺭﺍﻕ ‪ ،‬ﻴﻁﻠﻘـﻭﻥ‬
‫ﺍﻝﻔﺘﺎﻭﻯ ﻤﻥ ﺃﺠل ﺍﺭﻀﺎﺀ ﺃﺴﻴﺎﺩﻫﻡ ‪ ،‬ﻭﻝﻜﻥ ﻻ ﻨﺴﻤﻊ ﻤﻨﻬﻡ ﻨﺩﺍﺀ ﺃﻭ ﻓﺘﻭﻯ ﺘﻭﺠﺏ ﺍﻝﻌﻤل ﻝﻺﻓـﺭﺍﺝ ﻋـﻥ ﺃﺴـﺭﻯ‬
‫ﺍﻝﻤﺴﻠﻤﻴﻥ ‪ ،‬ﺃﺤﻴﺎﻨﹰﺎ ﻴﺤﺭﺠﻭﻥ ﺃﻤﺎﻡ ﺃﻤﺘﻬﻡ ﻓﻴﺴﻌﻭﻥ ﻝﻁﻠﺏ ﺍﻻﻋﺘﺫﺍﺭ ﻤﻤﻥ ﺃﺴﺎﺀ ﺍﻝﻰ ﻜﺘﺎﺏ ﺍﷲ ﻭﺭﺴـﻭﻝﻪ ﻭﻴـﺴﻌﻭﻥ‬
‫ﻝﻠﺘﻌﺭﻴﻑ ﺒﺄﺨﻼﻕ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺒﻌﻘﺩ ﻤﺅﺘﻤﺭﺍﺕ ﻝﻠﺘﻌﺭﻴﻑ ﻭﺍﻝﺤﻭﺍﺭ ﻭﺍﻻﻝﺘﻘﺎﺀ ﺒﻴﻥ ﺍﻷﺩﻴﺎﻥ ‪ ،‬ﻓﻴﺯﻴـﺩﻭﺍ‬
‫ﺍﻝﻁﻴﻥ ﺒﻠﺔ ‪ ،‬ﻭﺍﻝﺤﺭﻱ ﺒﻬﻡ ﺃﻥ ﻴﻘﻔﻭﺍ ﻤﺜل ﻤﻭﺍﻗﻑ ﻋﻠﻤﺎﺀ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺍﻷﻭﺍﺌل ﺃﻤﺜﺎل ﺍﻹﻤﺎﻡ ﺍﺤﻤﺩ ﻭ ﺍﻝﻌـﺯ ﺒـﻥ ﻋﺒـﺩ‬
‫ﺍﻝﺴﻼﻡ ‪ ،‬ﻭﺍﺒﻥ ﺘﻴﻤﻴﻪ ﻭﻏﻴﺭﻫﻡ ﻜﺜﻴﺭ ‪ ،‬ﻓﻌﻠﻴﻬﻡ ﺃﻥ ﻴﻁﻠﺒﻭﺍ ﻤﻥ ﺍﻝﺤﻜﺎﻡ ﺃﻥ ﻴﻨﻔﻀﻭﺍ ﻏﺒﺎﺭ ﺍﻝﺫل ﻋﻥ ﻭﺠﻭﻫﻬﻡ ﻭﻴﻌﻠﻨـﻭﺍ‬

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 ‫ﺇﻥ ﺍﷲ ﺴﺎﺌﻠﻜﻡ ﻋﻥ ﺃﻓﻐﺎﻨﺴﺘﺎﻥ ﻭﺍﻝﻌﺭﺍﻕ ﻤﺎﺫﺍ ﻗﺩﻤﺘﻡ ﻝﻬﻤﺎ‪.‬‬

‫ﻭﻻﺀﻫﻡ ﷲ ﻭﻴﻭﺤﺩﻭﺍ ﺍﻷﻤﺔ ﻭﻴﻘﻴﻤﻭﺍ ﺍﻝﺤﻜﻡ ﺒﻤﺎ ﺃﻨﺯل ﺍﷲ ﻭﻝﺘﻜﻥ ﺨﻼﻓﺔ ﻋﻠﻰ ﻤﻨﻬﺎﺝ ﺍﻝﻨﺒﻭﺓ ‪ ،‬ﻋﻨﺩﻫﺎ ﻴﻠﻘﻥ ﺃﻋﺩﺍﺀ ﺍﻷﻤﺔ‬
‫ﺩﺭﺴﹰﺎ ﻝﻥ ﻴﻨﺴﻭﻩ ﻋﻠﻰ ﻤﺭ ﺍﻷﺠﻴﺎل ‪ ،‬ﻭﻴﻔﻙ ﻗﻴﺩ ﺍﻷﺴﺭﻯ ﺒﻼ ﻗﻴﺩ ﺃﻭ ﺸﺭﻁ ‪.‬‬
‫ﻭﺭﺩ ﻓﻲ ﺍﻷﺜﺭ ‪ :‬ﺼﻨﻔﺎﻥ ﻤﻥ ﺍﻝﻨﺎﺱ ﺇﺫﺍ ﺼﻠﺤﺎ ﺼﻠﺢ ﺍﻝﻨﺎﺱ ﻭﺇﺫﺍ ﻓﺴﺩﺍ ﻓﺴﺩ ﺍﻝﻨﺎﺱ ‪ ،‬ﺍﻝﻌﻠﻤﺎﺀ ﻭﺍﻷﻤﺭﺍﺀ ‪.‬‬
‫ﺃﻤﺎ ﻤﺎ ﻫﻲ ﺤﻘﻭﻕ ﺇﺨﻭﺍﻨﻨﺎ ﺍﻷﺴﺭﻯ ﻋﻠﻴﻨﺎ ؟‬
‫‪ -١‬ﺍﻝﻤﺴﺎﺭﻋﺔ ﻝﻺﻓﺭﺍﺝ ﻋﻨﻬﻡ ﺒﻜل ﻤﺎ ﺃﻭﺘﻴﻨﺎ ﻤﻥ ﻭﺴﺎﺌل ﻗﻭﺓ ﺃﻭ ﻓﺩﺍﺀ ‪ ،‬ﻝﻘﻭﻝﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ " ﻓﻜﻭﺍ ﺍﻝﻌﺎﻨﻲ ‪،‬‬
‫ﻭﺃﺠﻴﺒﻭﺍ ﺍﻝﺩﺍﻋﻲ ‪ ،‬ﻭﺃﻁﻌﻤﻭﺍ ﺍﻝﺠﺎﺌﻊ ‪ ،‬ﻭﻋﻭﺩﻭﺍ ﺍﻝﻤﺭﻴﺽ " ﻴﻘﻭل ﺍﻹﻤﺎﻡ ﻤﺎﻝﻙ ‪ :‬ﻭﺍﺠﺏ ﻋﻠـﻰ ﺍﻝﻨـﺎﺱ ﺃﻥ ﻴﻔـﺩﻭﺍ‬
‫ﺍﻷﺴﺎﺭﻯ ﺒﺠﻤﻴﻊ ﺃﻤﻭﺍﻝﻬﻡ ﻭﻫﺫﺍ ﻻ ﺨﻼﻑ ﻓﻴﻪ ﻝﻘﻭﻝﻪ ﺼﻠﻰ ﻓﻜﻭﺍ ﺍﻝﻌﺎﻨﻲ‪.‬‬
‫ﻜﺘﺏ ﻋﻤﺭ ﺒﻥ ﻋﺒﺩ ﺍﻝﻌﺯﻴﺯ ﺇﻝﻰ ﺒﻌﺽ ﻋﻤﺎﻝﻪ ﺍﻥ ﻓﺎ ِﺩ ﺒﺄﺴﺭﻯ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻭﺇﻥ ﺃﺤﺎﻁ ﺫﻝﻙ ﺒﺠﻤﻴﻊ ﻤﺎ ﻋﻨﺩﻜﻡ ﻤﻥ ﺍﻝﻤﺎل‬
‫ﻼ ﻤﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺒﻤﺎﺌﺔ ﺃﻝﻑ ‪ ،‬ﻭﺭﻭﻱ ﻋﻥ ﻋﺒﺩ ﺍﻝﺭﺤﻤﻥ ﺒﻥ ﺃﺒﻲ ﻋﻤﻴﺭﻩ ﻝﻤﺎ ﺒﻌﺜﻪ ﻋﻤـﺭ ﺒـﻥ‬
‫‪ ،‬ﻭﻭﺭﺩ ﺃﻨﻪ ﻓﺩﻯ ﺭﺠ ﹰ‬
‫ﻋﺒﺩ ﺍﻝﻌﺯﻴﺯ ﺒﻔﺩﺍﺀ ﺃﺴﺭﻯ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻤﻥ ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ ﻗﺎل ‪ :‬ﺃﺭﺃﻴﺕ ﻴﺎ ﺃﻤﻴﺭ ﺍﻝﻤﺅﻤﻨﻴﻥ ﺇﻥ ﺃﺒﻭﺍ ﺃﻥ ﻴﻔـﺎﺩﻭﺍ ﺍﻝﺭﺠـل‬
‫ﺒﺎﻝﺭﺠل ‪ ،‬ﻜﻴﻑ ﺍﺼﻨﻊ ؟ ﻗﺎل ﻋﻤﺭ ‪ :‬ﺯﺩﻫﻡ ‪ ،‬ﻗﺎل ‪ :‬ﺇﻥ ﺃﺒﻭﺍ ﺃﻥ ﻴﻌﻁﻭﺍ ﺍﻝﺭﺠل ﺒﺎﻻﺜﻨﻴﻥ ﻗﺎل ‪ :‬ﻓﺄﻋﻁﻬﻡ ﺜﻼﺜﺔ ‪ ،‬ﻗﺎل‬
‫‪ :‬ﻓﺈﻥ ﺃﺒﻭﺍ ﺇﻻ ﺃﺭﺒﻌﹰﺎ ‪ ،‬ﻗﺎل ‪ :‬ﻓﺄﻋﻁﻬﻡ ﺒﻜل ﻤﺴﻠﻡ ﻤﺎ ﺴﺄﻝﻭﻙ ﻓﻭﺍﷲ ﻝﺭﺠل ﻤﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ ﺃﺤﺏ ﺇﻝﻲ ﻤﻥ ﻜل ﻤـﺸﺭﻙ‬
‫ﻋﻨﺩﻱ ‪.‬‬
‫ﻗﺎل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ " :‬ﺍﻝﻤﺴﻠﻡ ﺍﺨﻭ ﺍﻝﻤﺴﻠﻡ ‪ ،‬ﻻ ﻴﻅﻠﻤﻪ ﻭﻻ ﻴﺴﻠﻤﻪ ‪ ،‬ﻭﻤﻥ ﻜﺎﻥ ﻓﻲ ﺤﺎﺠﺔ ﺃﺨﻴﻪ ﻜﺎﻥ ﺍﷲ ﻓﻲ‬
‫ﺤﺎﺠﺘﻪ ‪ ،‬ﻭﻤﻥ ﻓﺭﺝ ﻋﻥ ﻤﺴﻠﻡ ﻜﺭﺒﺔ ‪ ،‬ﻓﺭﺝ ﺍﷲ ﻋﻨﻪ ﻜﺭﺒﺔ ﻤﻥ ﻜﺭﺒﺎﺕ ﻴﻭﻡ ﺍﻝﻘﻴﺎﻤﺔ ‪ ،‬ﻭﻤﻥ ﺴﺘﺭ ﻤﺴﻠﻤﹰﺎ ﺴـﺘﺭﻩ ﺍﷲ‬
‫ﻴﻭﻡ ﺍﻝﻘﻴﺎﻤﺔ "‬
‫ﻓﻤﺎ ﺃﻋﻅﻡ ﺃﻥ ﻴﻔﺭﺝ ﻋﻥ ﺇﺨﻭﺍﻨﻨﺎ ﺍﻝﻤﺄﺴﻭﺭﻴﻥ !‬
‫‪ -٢‬ﻤﻭﺍﺴﺎﺓ ﺃﺴﺭﻫﻡ ﻭﺭﻋﺎﻴﺘﻬﺎ ‪ :‬ﻗﺎل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ " ﺘﺭﻯ ﺍﻝﻤﺅﻤﻨﻴﻥ ﻓﻲ ﺘﺭﺍﺤﻤﻬﻡ ﻭﺘﻭﺍﺩﻫﻡ ﻭﺘﻌﺎﻁﻔﻬﻡ ﻜﻤﺜل‬
‫ﺍﻝﺠﺴﺩ ‪ ،‬ﺇﺫﺍ ﺍﺸﺘﻜﻰ ﻋﻀﻭﹰﺍ ﺘﺩﺍﻋﻰ ﻝﻪ ﺴﺎﺌﺭ ﺍﻝﺠﺴﺩ ﺒﺎﻝﺴﻬﺭ ﻭﺍﻝﺤﻤﻰ " ﻜﺘﺏ ﻋﻤﺭ ﺒﻥ ﻋﺒﺩ ﺍﻝﻌﺯﻴـﺯ ﺇﻝـﻰ ﺃﺴـﺭﻯ‬
‫ﺍﻝﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ ‪ ) :‬ﺃﻤﺎ ﺒﻌﺩ ‪ ،‬ﻓﺈﻨﻜﻡ ﺘﻌﺩﻭﻥ ﺃﻨﻔﺴﻜﻡ ﺍﻷﺴﺭﻯ‪ ،‬ﻤﻌﺎﺫ ﺍﷲ ﺒل ﺃﻨﺘﻡ ﺍﻝﺤﺒﺴﺎﺀ ﻓﻲ ﺴﺒﻴل ﺍﷲ ‪،‬‬
‫ﻭﺍﻋﻠﻤﻭﺍ ﺃﻨﻲ ﻝﺴﺕ ﺃﻗﺴﻡ ﺒﻴﻥ ﺭﻋﻴﺘﻲ ﺇﻻ ﺃﺨﺼﺼﺕ ﻷﻫﻠﻜﻡ ﺒﺄﻜﺜﺭ ﺫﻝﻙ ﻭﺃﻁﻴﺒﻪ ‪ ،‬ﻭﺃﻨﻲ ﻗﺩ ﺒﻌﺜﺕ ﺇﻝﻴﻜﻡ ﻓﻼﻨـﹰﺎ ﺒـﻥ‬
‫ﻓﻼﻥ ﺒﺨﻤﺴﺔ ﺩﻨﺎﻨﻴﺭ ‪ ،‬ﻭﻝﻭﻻ ﺃﻨﻲ ﺨﺸﻴﺕ ﺃﻥ ﻴﺤﺒﺴﻬﺎ ﻋﻨﻜﻡ ﻁﺎﻏﻴﺔ ﺍﻝﺭﻭﻡ ﻝﺯﺩﺘﻜﻡ ‪ ،‬ﻭﻗﺩ ﺒﻌﺜﺕ ﺇﻝﻴﻜﻡ ﺒﻔﻼﻥ ﻴﻔـﺎﺩﻱ‬
‫ﺼﻐﻴﺭﻜﻡ ﻭﻜﺒﻴﺭﻜﻡ ‪،‬ﻭﺫﻜﺭﻜﻡ ﻭﺃﻨﺜﺎﻜﻡ ﻭﺤﺭﻜﻡ ﻭﻤﻤﻠﻭﻜﻜﻡ ‪ ،‬ﻓﺄﺒﺸﺭﻭﺍ ﺜﻡ ﺃﺒﺸﺭﻭﺍ ﻭﺍﻝﺴﻼﻡ (‬
‫‪ -٣‬ﺍﻝﺩﻋﺎﺀ ﻝﻬﻡ ‪ :‬ﻭﺭﺩ ﻓﻲ ﺴﻴﺭﺓ ﺍﻝﺭﺴﻭل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺍﻨﻪ ﻗﻨﺕ ﺸﻬﺭﹰﺍ ﻓﺠﺭﹰﺍ ﻝﺴﺭﻴﺔ ﻭﻗﻌﺕ ﻓﻲ ﺍﻷﺴـﺭ ‪،‬‬
‫ﻭﻭﺭﺩ ﻋﻥ ﺃﺒﻲ ﻫﺭﻴﺭﺓ ﺃﻥ ﺍﻝﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻜﺎﻥ ﺇﺫﺍ ﻗﺎل ﺴﻤﻊ ﺍﷲ ﻝﻤﻥ ﺤﻤﺩﻩ ﻓﻲ ﺍﻝﺭﻜﻌﺔ ﺍﻻﺨﺭﺓ ﻤـﻥ‬
‫ﺞ ﻤﺴﻠﻤﺔ ﺒﻥ ﻫﺸﺎﻡ ﺍﻝﻠﻬـﻡ‬
‫ﺞ ﺍﻝﻭﻝﻴﺩ ﺒﻥ ﺍﻝﻭﻝﻴﺩ ﺍﻝﻠﻬﻡ ﺃﻨ ِ‬
‫ﺞ ﻋﻴﺎﺵ ﺒﻥ ﺃﺒﻲ ﺭﺒﻴﻌﺔ ﺍﻝﻠﻬﻡ ﺃﻨ ِ‬
‫ﺼﻼﺓ ﺍﻝﻌﺸﺎﺀ ﻗﻨﺕ ‪ :‬ﺍﻝﻠﻬﻡ ﺃﻨ ِ‬
‫ﺞ ﺍﻝﻤﺴﺘﻀﻌﻔﻴﻥ ﻤﻥ ﺍﻝﻤﺅﻤﻨﻴﻥ ﺍﻝﻠﻬﻡ ﺍﺸﺩﺩ ﻭﻁﺌﺘﻙ ﻋﻠﻰ ﻤﻀﺭ ﺍﻝﻠﻬﻡ ﺍﺠﻌﻠﻬﺎ ﻋﻠﻴﻬﻡ ﺴﻨﻴﻥ ﻜﺴﻨﻲ ﻴﻭﺴﻑ‪.‬‬
‫ﺃﻨ ِ‬
‫ﻭﻨﺤﻥ ﻨﻘﻭل ‪ :‬ﺍﻝﻠﻬﻡ ﺁﻨﺱ ﻭﺤﺸﺘﻬﻡ ﻭﺃﺤﻔﻅ ﻋﻠﻴﻬﻡ ﺩﻴﻨﻬﻡ ‪ ،‬ﻭﻓﺭﺝ ﻜﺭﺒﺘﻬﻡ ﺍﻝﻠﻬﻡ ﺇﻨﻬﻡ ﻀﻌﻔﺎﺀ ﻓﺎﻨﺼﺭﻫﻡ ﻭﻤﺄﺴﻭﺭﻭﻥ‬
‫ﻓﻔﻙ ﺃﺴﺭﻫﻡ ﺍﷲ ﺃﻋﺩﻫﻡ ﺇﻝﻴﻨﺎ ﺴﺎﻝﻤﻴﻥ ﻏﺎﻨﻤﻴﻥ ﺍﻝﻠﻬﻡ ﻋﻠﻴﻙ ﺒﺎﻝﻅﺎﻝﻤﻴﻥ ﺍﷲ ﺍﺤﺼﻬﻡ ﻋﺩﺩﹰﺍ ﻭﺍﻗﺘﻠﻬﻡ ﺒﺩﺩﹰﺍ ﻭﻻ ﺘﻐﺎﺩﺭ ﻤﻨﻬﻡ‬
‫ﺃﺤﺩﹰﺍ ﺍﻝﻠﻬﻡ ﻋﻠﻴﻙ ﺒﺄﻤﺭﻴﻜﺎ ﻭﻤﻥ ﻭﻻﻫﺎ ﺍﻝﻠﻬﻡ ﻨﻜﺱ ﺭﺍﻴﺘﻬﻡ ﻭﺍﺠﻌل ﺘﺩﻤﻴﺭﻫﻡ ﻓﻲ ﺘﺩﺒﻴﺭﻫﻡ ﺍﻝﻠﻬﻡ ﻨﺴﺄﻝﻙ ﻨﺼﺭﹰﺍ ﻗﺭﻴﺒـﹰﺎ‬
‫ﻼ ﻴﺸﻑ ﺼﺩﻭﺭ ﻗﻭﻡ ﻤﺅﻤﻨﻴﻥ‬
‫ﻋﺎﺠ ﹰ‬
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‫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 ﺨﻁﻴﺒ ﹰﺎ ﻓﻲ ﺍﻝﻨﺎﺱ ﻴﺤﺜﻬﻡ ﻋﻠﻰ ﺍﻝﺠﻬﺎﺩ‬
‫ﻭﺍﻝﺤﻔﺎﻅ ﻋﻠﻰ ﺒﻴﻀﺔ ﻫﺫﺍ ﺍﻝﺩﻴﻥ ﻭﺩﻓﻊ ﺍﻝﻜﺎﻓﺭﻴﻥ ﻋﻥ ﺩﻴﺎﺭ ﺍﻝﻤﺴﻠﻤﻴﻥ‪ ،‬ﺒﻌـﺩ ﺃﻥ ﺘﺨﻠـﻑ‬
‫ﺍﻝﻨﺎﺱ ﻭﺘﻘﺎﻋﺴﻭﺍ ﻋﻥ ﺍﻝﻨﻔﻴﺭ‪ ،‬ﻓﻘﺎل‪) :‬ﺃﻴﻬﺎ ﺍﻝﻨﺎﺱ؛ ﻤﺎﻝﻜﻡ ﻨﺴﻴﺘﻡ ﺩﻴﻨﻜﻡ‪ ،‬ﻭﺘﺭﻜﺘﻡ ﻋـﺯﺘﻜﻡ‬
‫ﻭﻗﻌﺩﺘﻡ‪ ،‬ﻋﻥ ﻨﺼﺭ ﺍﷲ ﻓﻠﻡ ﻴﻨﺼﺭﻜﻡ؟ ﺤﺴﺒﺘﻡ ﺃﻥ ﺍﻝﻌﺯﺓ ﻝﻠﻤﺸﺭﻙ ﻭﻗﺩ ﺠﻌل ﺍﷲ ﺍﻝﻌـﺯﺓ‬
‫ﻭﻝﺭﺴﻭﻝﻪ ﻭﻝﻠﻤﺅﻤﻨﻴﻥ‪ ،‬ﻴﺎ ﻭﻴﺤﻜﻡ!‬
‫ﺃﻤﺎ ﻴﺅﻝﻤﻜﻡ ﻭﻴﺸﺠﻲ ﻨﻔﻭﺴﻜﻡ ﻤﺭﺃﻯ ﻋﺩﻭ ﺍﷲ ﻭﻋﺩﻭﻜﻡ ﻴﺨﻁﺭ ﻋﻠﻰ ﺃﺭﻀﻜﻡ ﺍﻝﺘﻲ ﺴﻘﺎﻫﺎ‬
‫ﺒﺎﻝﺩﻤﺎﺀ ﺁﺒﺎﺌﻜﻡ ﻴﺫﻝﻜﻡ ﻭﻴﺴﺘﻌﺒﺩﻜﻡ ﻭﺃﻨﺘﻡ ﻜﻨﺘﻡ ﺴﺎﺩﺍﺕ ﺍﻝﺩﻨﻴﺎ؟‬
‫ﺃﻤﺎ ﻴﻬﺯ ﻗﻠﻭﺒﻜﻡ ﻭﻴﻨﻤﻲ ﺤﻤﺎﺴﺘﻜﻡ ﻤﺭﺃﻯ ﺇﺨﻭ ﺍﻥ ﻝﻜﻡ ﻗﺩ ﺃﺤﺎﻁ ﺒﻬـﻡ ﺍﻝﻌـﺩﻭ ﻭﺴـﺎﻤﻬﻡ‬
‫ﺃﻝﻭﺍﻥ ﺍﻝﺨﺴﻑ؟‬
‫ﺃﻓﺘﺄﻜﻠﻭﻥ ﻭﺘﺸﺭﺒﻭﻥ ﻭﺘﺘﻨﻌﻤﻭﻥ ﺒﻠﺫﺍﺌﺫ ﺍﻝﺤﻴﺎﺓ ﻭﺇﺨـﻭﺍﻨﻜﻡ ﻫﻨـﺎﻙ ﻴﺘـﺴﺭﺒﻠﻭﻥ ﺍﻝﻠﻬـﺏ‬
‫ﻭﻴﺨﻭﻀﻭﻥ ﺍﻝﻨﺎﺭ ﻭﻴﻨﺎﻤﻭﻥ ﻋﻠﻰ ﺍﻝﺠﻤﺭ؟‬
‫ﻴﺎ ﺃﻴﻬﺎ ﺍﻝﻨﺎﺱ؛ ﺇﻨﻬﺎ ﻗﺩ ﺩﺍﺭﺕ ﺭﺤﻰ ﺍﻝﺤﺭﺏ ﻭﻨﺎﺩﻯ ﻤﻨﺎﺩﻱ ﺍﻝﺠﻬﺎﺩ ﻭﺘﻔﺘﺤـﺕ ﺃﺒـﻭﺍﺏ‬
‫ﺍﻝﺴﻤﺎﺀ‪ ،‬ﻓﺈﻥ ﻝﻡ ﺘﻜﻭﻨﻭﺍ ﻤﻥ ﻓﺭﺴﺎﻥ ﺍﻝﺤﺭﺏ ﻓﺎﻓﺴﺤﻭﺍ ﺍﻝﻁﺭﻴﻕ ﻝﻠﻨﺴﺎﺀ ﻴ‪‬ﺩﺭﻥ ﺭﺤﺎﻫـﺎ‪،‬‬
‫ﻭﺍﺫﻫﺒﻭﺍ ﻓﺨﺫﻭﺍ ﺍﻝﻤﺠﺎﻤﺭ ﻭﺍﻝﻤﻜﺎﺤل ﻴﺎ ﻨﺴﺎﺀ ﺒﻌﻤﺎﺌﻡ ﻭﻝﺤﻰ‪ ،‬ﺃﻭ ﻻ! ﻓﺈﻝﻰ ﺍﻝﺨﻴﻭل ﻭﻫﺎﻜﻡ‬
‫ﻝﺠﻤﻬﺎ ﻭﻗﻴﻭﺩﻫﺎ‪.‬‬
‫ﻴﺎ ﻨﺎﺱ؛ ﺃﺘﺩﺭﻭﻥ ﻤﻡ ﺼﻨﻌﺕ ﻫﺫﻩ ﺍﻝﻠﺠﻡ ﻭﺍﻝﻘﻴﻭﺩ؟ ﻝﻘﺩ ﺼﻨﻌﻬﺎ ﺍﻝﻨﺴﺎﺀ ﻤـﻥ ﺸـﻌﻭﺭﻫﻥ‬
‫ﻷﻨﻬﻥ ﻻ ﻴﻤﻠﻜﻥ ﺸﻴﺌ ﹰﺎ ﻏﻴﺭﻫﺎ‪ ،‬ﻫﺫﻩ ﻭﺍﷲ ﻅﻔﺎﺌﺭ ﺍﻝﻤﺨﺩﺭﺍﺕ ﻝﻡ ﺘﻜـﻥ ﺘﺒـﺼﺭﻫﺎ ﻋـﻴﻥ‬
‫ﺍﻝﺸﻤﺱ ﺼﻴﺎﻨﺔ ﻭﺤﻔﻅﺎ؛ ﻗﻁﻌﻨﻬﺎ ﻷﻥ ﺘﺎﺭﻴﺦ ﺍﻝﺤﺏ ﻗﺩ ﺍﻨﺘﻬﻰ ﻭﺍﺒﺘﺩﺃ ﺘـﺎﺭﻴﺦ ﺍﻝﺤـﺭﺏ‬
‫ﺍﻝﻤﻘﺩﺴﺔ ﺍﻝﺤﺭﺏ ﻓﻲ ﺴﺒﻴل ﺍﷲ‪ ،‬ﻓﺈﻥ ﻝﻡ ﺘﻘﺩﺭﻭﺍ ﻋﻠﻰ ﺍﻝﺨﻴل ﺘﻘﻴﺩﻭﻨﻬﺎ ﻓﺨﺫﻭﻫﺎ ﻓﺎﺠﻌﻠﻭﻫﺎ‬
‫ﺫﻭﺍﺌﺏ ﻝﻜﻡ ﻭﻅﻔﺎﺌﺭ‪ ،‬ﺇﻨﻬﺎ ﻤﻥ ﺸﻌﻭﺭ ﺍﻝﻨﺴﺎﺀ ﻓﻠﻡ ﻴﺒﻕ ﻓﻲ ﻨﻔﻭﺴﻜﻡ ﺸﻌﻭﺭ(‪.‬‬
‫ﻭﺃﻝﻘﻰ ﺍﻝﻠﺠﻡ ﻤﻥ ﻓﻭﻕ ﺍﻝﻤﻨﺒﺭ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻝﻨﺎﺱ ﻭﺼﺭﺥ‪) :‬ﻤﻴﺩﻱ ﻴﺎ ﻋﻤﺩ ﺍﻝﻤـﺴﺠﺩ‪،‬‬
‫‪١٦٧‬‬
‫ﻭﺍﻨﻘﻀﻲ ﻴﺎ ﺭﺠﻭﻡ‪ ،‬ﻭﺘﺤﺭﻗﻲ ﻴﺎ ﻗﻠﻭﺏ ﺍﻝﻤ ﹰﺎ ﻭﻜﻤﺩﺍ‪ ،‬ﻝﻘﺩ ﺃﻀﺎﻉ ﺍﻝﺭﺠﺎل ﺭﺠـﺎﻝﺘﻬﻡ(‬
‫ﺃ‪.‬ﻫـ‪.‬‬
‫‪١٦٧‬‬
‫‪ -‬ﺒﺤﺜﺕ ﻋﻥ ﻫﺫﻩ ﺍﻝﺨﻁﺒﺔ ﻓﻠﻡ ﺃﺠﺩﻫﺎ ‪ ،‬ﻭﻫﻲ ﺨﻁﺒﺔ ﻗﻴﻤﺔ ﻨﺎﻓﻌﺔ‬

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 ‫ﻨﻌﻡ ﻭﺍﷲ ﻝﻘﺩ ﺃﻀﺎﻉ ﺍﻝﺭﺠﺎل ﺭﺠﻭﻝﺘﻬﻡ!‬
‫ﻓﻤﺎﺫﺍ ﻨﻘﻭل ﻨﺤﻥ ﻓﻲ ﻫﺫﺍ ﺍﻝﺯﻤﺎﻥ ﺍﻝﺫﻱ ﻋﺯ ﻓﻴﻪ ﺍﻝﻨﺼﻴﺭ‪ ،‬ﻭﻗل ﻓﻴﻪ ﺍﻝﻤﻌـﻴﻥ ﻭﺘـﺩﺍﻋﺕ‬
‫ﻋﻠﻴﻨﺎ ﺍﻷﻤﻡ ﻜﻤﺎ ﺘﺩﺍﻋﻰ ﺍﻷﻜﻠﺔ ﺇﻝﻰ ﻗﺼﻌﺘﻬﺎ‪.‬‬
‫ﻻ ﻜﺄﺒﻲ ﺒﻜﺭ ﻭﻋﻤﺭ ﻭﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ ﻭﺴﻌﺩ ﻭﺍﻝﻤﻘـﺩﺍﺩ ﻭﻁﻠﺤـﺔ‬
‫ﺇﻨﻨﺎ ﻭﺍﷲ ﻻ ﻨﺭﻴﺩ ﺭﺠﺎ ﹰ‬
‫ﻻ ﻜﺼﻔﻴ‪‬ﺔ!‬
‫ﻭﺍﻝﺯﺒﻴﺭ‪ ،‬ﻝﻜﻨﻨﺎ ﻨﺭﻴﺩ ﺭﺠﺎ ﹰ‬
‫ﻨﻌﻡ ﻜﺼﻔﻴﺔ! ﻋﻨﺩﻤﺎ ﻗﺎﻤﺕ ﺒﺎﻝﺩﻓﺎﻉ ﻋﻥ ﺤﺭﻤﺎﺕ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻋﻨﺩﻤﺎ ﻫ ‪‬ﻡ ﺫﻝـﻙ ﺍﻝﻴﻬـﻭﺩﻱ‬
‫ﺍﻝﺨﺒﻴﺙ ﺃﻥ ﻴﺩﺨل ﺍﻝﺤﺼﻥ ﻭﻴﻜﺸﻑ ﻋـﻭﺭﺍﺕ ﺍﻝﻤـﺴﻠﻤﻴﻥ ﻓﻘﺎﺘﻠـﺕ ﻋـﻥ ﺃﻋـﺭﺍﺽ‬
‫ﺍﻝﻤﺴﻠﻤﻴﻥ‪.‬‬
‫ﻓﻴﺎ ﺭﺒﻲ ﺃﺩﺭﻜﻨﺎ ﻓﻘﺩ ﺒﻠﻎ ﺍﻝﺯﺒﻰ *** ﻤﻥ ﺍﻝﻜﺭﺏ ﺴﻴل ﺍﻝﻔﺎﺠﻌﺎﺕ ﺍﻝﻤﻐﺭﻕ‬
‫ﻓﻴﺎ ﻋﻠﻤﺎﺀ ﺍﻷﻤﺔ‪ ،‬ﻭﻴﺎ ﺩﻋﺎﺘﻬﺎ‪ ،‬ﻭﻴﺎ ﺸﺒﺎﺒﻬﺎ؛‬
‫ﺍﺘﻘﻭﺍ ﺍﷲ‪ ،‬ﺍﺘﻘﻭﺍ ﺍﷲ‪ ،‬ﻭﺃﺩﺭﻜﻭﺍ ﻤﺎ ﻓﺎﺘﻜﻡ؛ ﻓﺈﻨﻤﺎ ﺍﻝﻌﺼﻤﺔ ﺍﻝﺴﻴﻑ‪..‬‬
‫ﻓﺩﻭﻨﻜﻡ ﺃﻋﺩﺍﺀ ﺍﻝﺸﺭﻴﻌﺔ ﺒﻴﻥ ﻅﻬﺭﺍﻨﻴﻜﻡ‪ ،‬ﻭﻤﺩﻭﺍ ﻴﺩ ﺍﻝﻌﻭﻥ ﺇﻝﻰ ﺇﺨﻭﺍﻨﻜﻡ ﺒﺎﻝﻐﺎﻝﻲ ﻭﺍﻝﻨﻔﻴﺱ‬
‫ﻗﺒل ﺃﻥ ﻴﻠﻔﻅﻜﻡ ﺍﻝﺘﺎﺭﻴﺦ‪ ..‬ﻨﻌﻡ! ﻗﺒل ﺃﻥ ﻴﻠﻔﻅﻜﻡ ﺍﻝﺘﺎﺭﻴﺦ‪ ،‬ﻭﻗﺒـل ﺃﻥ ﻴـﻨﻔﺽ ﺍﻝـﺴﻭﻕ‬
‫ﻓﻴﺭﺒﺢ ﻓﻴﻪ ﻤﻥ ﻴﺭﺒﺢ ﻭﻴﺨﺴﺭ ﻓﻴﻪ ﻤﻥ ﻴﺨﺴﺭ‪.‬‬
‫ﻋﻨﺩﻤﺎ ﺃﺨﺎﻁﺏ ﺍﻝﻌﻠﻤﺎﺀ‪ ،‬ﺇﻨﻤﺎ ﺃﺨﺎﻁﺏ ﺍﻝﻌﻠﻤﺎﺀ ﺍﻝﺭﺒﺎﻨﻴﻴﻥ‪ ،‬ﻻ ﺃﻗﺼﺩ ﺒﺫﻝﻙ ﻋﻠﻤﺎﺀ ﺍﻝـﺴﻭﺀ‬
‫ﻭﻤﺸﺎﻴﺦ ﺍﻝﻔﻀﺎﺌﻴﺎﺕ ﻓﻬﺅﻻﺀ ﻴﻜﻔﻴﻬﻡ ﺍﻷﺜﺭ؛ )ﺃﻥ ﺍﻝﻘﺒﻭﺭ ﺍﺸﺘﻜﺕ ﺇﻝﻰ ﺍﷲ ﻤﻥ ﻨﺘﻥ ﺭﺍﺌﺤﺔ‬
‫ﺍﻝﻜﻔﺎﺭ‪ ،‬ﻓﺄﻭﺤﻰ ﺍﷲ ﺇﻝﻴﻬﺎ ﺃﻥ ﺒﻁﻭﻥ ﻋﻠﻤﺎﺀ ﺍﻝﺴﻭﺀ ﺃﺸﺩ ﻨﺘﻨ ﹰﺎ ﻤﻥ ﺭﺍﺌﺤﺘﻙ(‪ ،‬ﺃﻭﻝﺌﻙ ﺍﻝﺫﻴﻥ‬
‫ﻴﺄﻜﻠﻭﻥ ﺍﻝﺩﻨﻴﺎ ﺒﺎﻝﺩﻴﻥ‪.‬‬
‫ﺃﻤﺎ ﺃﻨﺘﻡ ﺃﻴ‪‬ﻬﺎ ﺍﻝﻤﺠﺎﻫﺩﻭﻥ ﺍﻝﺼﺎﺒﺭﻭﻥ ﻨﻘﻭل ﻝﻜﻡ‪:‬‬
‫ﻤﻊ ﻜل ﻤﺎ ﻴﺼﻴﺒﻨﺎ ﻤﻥ ﻫﻡ ﻭﻨﺼﺏ ﻭﻀﻴﻕ ﻭﺒﻼﺀ‪ ،‬ﻓﻭﺍﷲ ﻝﻥ ﻴﺭﻯ ﺍﻷﻋﺩﺍﺀ ﻤﻨﺎ ﺇﻻ ﻜل‬
‫ﻤﺎ ﻴﺴﻭﺀﻫﻡ‪ ،‬ﻭﻝﻨﺠﺎﻫﺩﻨﻬﻡ ﺒﻜل ﻤﺎ ﻨﺴﺘﻁﻴﻊ‪ ،‬ﻭﻝﻨﺒﺫﻝﻥ ﺍﻝﻐﺎﻝﻲ ﻭﺍﻝﻨﻔﻴﺱ ﻓﻲ ﺤﺭﺒﻬﻡ‪ ،‬ﻓـﺈﻥ‬
‫ﻤﺭﺍﻏﻤﺔ ﺍﻝﻁﻭﺍﻏﻴﺕ ﻤﻥ ﺃﻗﺭﺏ ﺍﻝﻘﺭﺒﺎﺕ ﺇﻝﻰ ﺍﷲ‪ ،‬ﻓﺎﺼﺒﺭﻭﺍ ﺇﻨﻤﺎ ﻫﻲ ﺃﻴﺎﻡ ﻗﻼﺌـل ﺜـﻡ‬
‫ﻥ ﺘﺄﺨﺭ ﺍﻝﻨﺼﺭ ﻻ ﻴﻌﻨﻲ ﺘﺨﻠـﻑ ﻭﻋـﺩ ﺍﷲ‪،‬‬
‫ﺒﻌﺩﻫﺎ ﻴﺄﺘﻲ ﺍﻝﻔﺭﺝ ﻭﺍﻝﻨﺼﺭ ﺒﻌﻭﻥ ﺍﷲ‪ ،‬ﻓﺈ ‪‬‬
‫ﺤﺎﺸﺎ ﻭﻜﻼ‪.‬‬

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‫ﺇﻴﺎﻜﻡ ﻭﺍﻝﻨﻜﻭﺹ ﻭﺍﻝﺭﺠﻭﻉ ﻋﻥ ﻫﺫﺍ ﺍﻝﻁﺭﻴﻕ‪ ،‬ﻓﺈﻨـﻪ ﻭﺍﷲ ﻤـﻊ ﻤـﺸﻘﺘﻪ ﻭﺼـﻌﻭﺒﺘﻪ‬
‫ﻭﻤﺭﺍﺭﺘﻪ ﻝﺤﻠﻭ ﻓﻲ ﺫﺍﺕ ﺍﷲ‪ ،‬ﻭﺇﻨﻬﺎ ﻝﻨﻌﻤﺔ ﻋﻅﻴﻤﺔ ﺃﻥ ﻴﺼﻁﻔﻴﻜﻡ ﺍﷲ ﻝﻨـﺼﺭﺓ ﺩﻴﻨـﻪ‪،‬‬
‫ﻭﺍﻝﺠﻬﺎﺩ ﻓﻲ ﺴﺒﻴﻠﻪ‪.‬‬
‫ﻋﻥ‪َ ‬ﺃﺒِـﻰ‬
‫ﺃﻻ ﻴﻜﻔﻴﻜﻡ ‪-‬ﻴﺎ ﺭﻓﺎﻕ ﺍﻝﺩﺭﺏ؛ ﻴﺎ ﺃُﻨﺱ ﺍﻝﺭﻭﺡ ﻭﺴﻠﻭﺍﻫﺎ‪ -‬ﺍﻝﺤﺩﻴﺙ ﺍﻝﺘﺎﻝﻲ ‪ :‬‬
‫ﺏ ﻓِﻴـ ِﻪ‬
‫ﺸﻌ‪ٍ ‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ِ -‬ﺒ ِ‬
‫ﺏ ‪‬ﺭﺴ‪‬ﻭ ِ‬
‫ﺠلٌ ِﻤﻥ‪َ ‬ﺃﺼ‪‬ﺤ‪‬ﺎ ِ‬
‫ل ‪‬ﻤ ‪‬ﺭ ‪‬ﺭ ‪‬‬
‫‪‬ﻫ ‪‬ﺭﻴ‪ ‬ﺭ ﹶﺓ ﻗﹶﺎ َ‬
‫ﺏ‬
‫ﺸﻌ‪ِ ‬‬
‫ﺕ ﻓِﻰ ‪‬ﻫﺫﹶﺍ ﺍﻝـ ﱢ‬
‫ﺱ ﹶﻓ َﺄ ﹶﻗﻤ‪ ‬ﹸ‬
‫ﺕ ﺍﻝﻨﱠﺎ ‪‬‬
‫ل ﹶﻝ ِﻭ ﺍﻋ‪ ‬ﹶﺘ ‪‬ﺯﻝﹾ ﹸ‬
‫ﺠ ‪‬ﺒﺘﹾ ‪‬ﻪ ِﻝﻁِﻴ ِﺒﻬ‪‬ﺎ ﹶﻓﻘﹶﺎ َ‬
‫ﻋﺫﹾ ‪‬ﺒﺔﹲ ﹶﻓ َﺄﻋ‪ ‬‬
‫ﻋ ‪‬ﻴﻴ‪ ‬ﹶﻨﺔﹲ ِﻤﻥ‪ ‬ﻤ‪‬ﺎ ٍﺀ ‪‬‬
‫‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ‬
‫ﻙ ِﻝ ‪‬ﺭﺴ‪‬ﻭ ِ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ .-‬ﹶﻓ ﹶﺫ ﹶﻜ ‪‬ﺭ ﹶﺫِﻝ ‪‬‬
‫ﻥ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ﺤﺘﱠﻰ َﺃﺴ‪ ‬ﹶﺘﺄْ ِﺫ ‪‬‬
‫ل ‪‬‬
‫‪‬ﻭﹶﻝﻥ‪َ ‬ﺃﻓﹾ ‪‬ﻌ َ‬
‫ل ﻤِـﻥ‪‬‬
‫ﻀُ‬
‫ل ﺍﻝﱠﻠ ِﻪ َﺃﻓﹾ ‪‬‬
‫ﺴﺒِﻴ ِ‬
‫ﺤ ِﺩ ﹸﻜﻡ‪ ‬ﻓِﻰ ‪‬‬
‫ﻥ ‪‬ﻤﻘﹶﺎ ‪‬ﻡ َﺃ ‪‬‬
‫ﻻ ﹶﺘﻔﹾ ‪‬ﻌلْ ﹶﻓ ِﺈ ‪‬‬
‫ل» ﹶ‬
‫‪-‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ -‬ﹶﻓﻘﹶﺎ َ‬
‫ﺠﱠﻨ ﹶﺔ ﺍﻏﹾﺯ‪‬ﻭﺍ ﻓِـﻰ‬
‫ﺨﹶﻠ ﹸﻜ ‪‬ﻡ ﺍﻝﹾ ‪‬‬
‫ﻥ َﺃﻥ‪ ‬ﻴﻐﹾ ِﻔ ‪‬ﺭ ﺍﻝﱠﻠ ‪‬ﻪ ﹶﻝ ﹸﻜﻡ‪ ‬ﻭ ‪‬ﻴﺩ‪ِ ‬‬
‫ﺤﺒ‪‬ﻭ ‪‬‬
‫ﻻ ﹸﺘ ِ‬
‫ﻥ ﻋ‪‬ﺎﻤ‪‬ﺎ َﺃ ﹶ‬
‫ﺴﺒ‪‬ﻌِﻴ ‪‬‬
‫ﻼ ِﺘ ِﻪ ﻓِﻰ ‪‬ﺒﻴ‪ِ ‬ﺘ ِﻪ ‪‬‬
‫ﺼ ﹶ‬
‫‪‬‬
‫ﺠﱠﻨ ﹸﺔ «‪.‬ﺃﺨﺭﺠـﻪ ﺍﻝﺘﺭﻤـﺫﻱ‬
‫ﺠ ‪‬ﺒﺕﹾ ﹶﻝ ‪‬ﻪ ﺍﻝﹾ ‪‬‬
‫ﻕ ﻨﹶﺎ ﹶﻗ ٍﺔ ‪‬ﻭ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ﻓﹸﻭ‪‬ﺍ ﹶ‬
‫ﺴﺒِﻴ ِ‬
‫ل ﻓِﻰ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬ﻤﻥ‪ ‬ﻗﹶﺎ ﹶﺘ َ‬
‫ﺴﺒِﻴ ِ‬
‫‪‬‬
‫ﺒﺭﻗﻡ) ‪ (١٧٥١‬ﻭﻫﻭ ﺤﺩﻴﺙ ﺤﺴﻥ‬
‫ﻭﺭﺤﻡ ﺍﷲ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﻋﻨﺩﻤﺎ ﻗﺎل ‪:١٦٨‬‬
‫ﺨﻴ‪‬ﺭ‪‬ﺍ َﺃﻥ‪َ ‬ﺃﺤ‪‬ﻴ‪‬ﺎ ‪‬ﻩ‬
‫ﻋﻠﹶﻰ ‪‬ﻤﻥ‪َ ‬ﺃﺭ‪‬ﺍ ‪‬ﺩ ﺍﻝﱠﻠ ‪‬ﻪ ِﺒ ِﻪ ﹶ‬
‫ﻅ ِﻡ ﺍﻝﱢﻨ ‪‬ﻌ ِﻡ ‪‬‬
‫ﻥ ِﻤﻥ‪َ ‬ﺃﻋ‪ ‬ﹶ‬
‫ﺤ ﹸﻜﻡ‪ ‬ﺍﻝﱠﻠ ‪‬ﻪ ‪َ -‬ﺃ ‪‬‬
‫)ﻭ‪‬ﺍﻋ‪‬ﹶﻠﻤ‪‬ﻭﺍ ‪َ -‬ﺃﺼ‪‬ﹶﻠ ‪‬‬
‫ل‬
‫ﻥ ‪‬ﻭَﺃﺤ‪‬ـﻭ‪‬ﺍ َ‬
‫ﻥ ‪‬ﻭ ‪‬ﻴﺤ‪‬ﻴِﻲ ﻓِﻴ ِﻪ ﺸِـﻌ‪‬ﺎ ‪‬ﺭ ﺍﻝﹾﻤ‪‬ـﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫ﺠ ‪‬ﺩ ‪‬ﺩ ﺍﻝﱠﻠ ‪‬ﻪ ﻓِﻴ ِﻪ ﺍﻝﺩ‪‬ﻴ ‪‬‬
‫ﺕ ﺍﱠﻝﺫِﻱ ‪‬ﻴ ‪‬‬
‫ﺇﻝﹶﻰ ‪‬ﻫﺫﹶﺍ ﺍﻝﹾ ‪‬ﻭﻗﹾ ِ‬
‫ﻥ ﻭ‪‬ﺍﻝﹾ َﺄﻨﹾﺼ‪‬ﺎ ِﺭ‬
‫ﺠﺭِﻴ ‪‬‬
‫ﻥ ِﻤﻥ‪ ‬ﺍﻝﹾ ‪‬ﻤﻬ‪‬ﺎ ِ‬
‫ﻥ ﺍﻝﹾ َﺄ ‪‬ﻭﻝِﻴ ‪‬‬
‫ﺴﺎ ِﺒﻘِﻴ ‪‬‬
‫ﺸﺒِﻴﻬ‪‬ﺎ ﺒِﺎﻝ ‪‬‬
‫ﻥ ﹶ‬
‫ﺤﺘﱠﻰ ‪‬ﻴﻜﹸﻭ ‪‬‬
‫ﻥ ‪‬‬
‫ﻥ ﻭ‪‬ﺍﻝﹾ ‪‬ﻤﺠ‪‬ﺎ ِﻫﺩِﻴ ‪‬‬
‫ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﻋﻨﹾ ‪‬ﻬﻡ‪‬‬
‫ﻲ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻀ‪‬‬
‫ﻥ ‪‬ﺭ ِ‬
‫ﻥ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻥ ﹶﻝ ‪‬ﻬﻡ‪ِ ‬ﺒ ِﺈﺤ‪‬ﺴ‪‬ﺎ ِ‬
‫ﻥ ِﻤﻥ‪ ‬ﺍﻝﺘﱠﺎ ِﺒﻌِﻴ ‪‬‬
‫ﻙ ﻜﹶﺎ ‪‬‬
‫ﺕ ِﺒ ﹶﺫِﻝ ‪‬‬
‫‪ .‬ﹶﻓ ‪‬ﻤﻥ‪ ‬ﻗﹶﺎ ‪‬ﻡ ﻓِﻲ ‪‬ﻫﺫﹶﺍ ﺍﻝﹾ ‪‬ﻭﻗﹾ ِ‬
‫ﻙ ﺍﻝﹾﻔﹶـﻭ‪ ‬ﺯ‬
‫ﻥ ﻓِﻴﻬ‪‬ﺎ َﺃ ‪‬ﺒﺩ‪‬ﺍ ﹶﺫِﻝ ‪‬‬
‫ﺕ ﹶﺘﺠ‪‬ﺭِﻱ ِﻤﻥ‪ ‬ﹶﺘﺤ‪ِ ‬ﺘﻬ‪‬ﺎ ﺍﻝﹾ َﺄﻨﹾ ‪‬ﻬﺎ ‪‬ﺭ ﺨﹶﺎِﻝﺩِﻴ ‪‬‬
‫ﺠﻨﱠﺎ ٍ‬
‫ﻋ ‪‬ﺩ ﹶﻝ ‪‬ﻬﻡ‪ ‬‬
‫ﻋﻨﹾ ‪‬ﻪ ‪‬ﻭَﺃ ‪‬‬
‫‪‬ﻭ ‪‬ﺭﻀ‪‬ﻭﺍ ‪‬‬
‫ﺤﻘِﻴ ﹶﻘﹸﺘﻬ‪‬ـﺎ‬
‫ﻋﻠﹶﻰ ‪‬ﻫ ِﺫ ِﻩ ﺍﻝﹾ ِﻤﺤ‪ ‬ﹶﻨ ِﺔ ﺍﱠﻝﺘِـﻲ ‪‬‬
‫ﻥ َﺃﻥ‪ ‬ﻴﺸﹾ ﹸﻜﺭ‪‬ﻭﺍ ﺍﻝﱠﻠ ‪‬ﻪ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ‪‬‬
‫ﺍﻝﹾ ‪‬ﻌﻅِﻴ ‪‬ﻡ ‪ .‬ﹶﻓ ‪‬ﻴﻨﹾ ‪‬ﺒﻐِﻲ ِﻝﻠﹾﻤ‪‬ﺅْ ِﻤﻨِﻴ ‪‬‬
‫ﻥ‬
‫ﺤﺘﱠﻰ ‪‬ﻭﺍﹶﻝﱠﻠ ِﻪ ﹶﻝﻭ‪ ‬ﻜﹶـﺎ ‪‬‬
‫ﺴﻴ ‪‬ﻤﺔﹲ ‪‬‬
‫ﺠِ‬‫ﻁ ِﻨﻬ‪‬ﺎ ِﻨﻌ‪ ‬ﻤﺔﹲ ‪‬‬
‫ﺤﺔﹲ ﹶﻜﺭِﻴ ‪‬ﻤﺔﹲ ِﻤﻥ‪ ‬ﺍﻝﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﻫ ِﺫ ِﻩ ﺍﻝﹾ ِﻔﺘﹾ ﹶﻨ ﹸﺔ ﺍﱠﻝﺘِﻲ ﻓِﻲ ﺒ‪‬ﺎ ِ‬
‫ِﻤﻨﹾ ‪‬‬
‫ﻲ‬
‫ﻋﻠِـ ‪‬‬
‫ﻥ ‪‬ﻭ ‪‬‬
‫ﻋﺜﹾﻤ‪‬ـﺎ ‪‬‬
‫ﻋ ‪‬ﻤ ‪‬ﺭ ‪‬ﻭ ‪‬‬
‫ﻥ ﻭ‪‬ﺍﻝﹾ َﺄﻨﹾﺼ‪‬ﺎ ِﺭ ‪ -‬ﹶﻜﺄَﺒِﻲ ‪‬ﺒﻜﹾ ٍﺭ ‪‬ﻭ ‪‬‬
‫ﺠﺭِﻴ ‪‬‬
‫ﻥ ِﻤﻥ‪ ‬ﺍﻝﹾ ‪‬ﻤﻬ‪‬ﺎ ِ‬
‫ﻥ ﺍﻝﹾ َﺄ ‪‬ﻭﻝﹸﻭ ‪‬‬
‫ﺍﻝﺴ‪‬ﺎ ِﺒﻘﹸﻭ ‪‬‬
‫ﺠﻬ‪‬ﺎ ‪‬ﺩ ‪‬ﻫ ُﺅﻝﹶـﺎ ِﺀ ﺍﻝﹾﻘﹶـﻭ‪ِ ‬ﻡ‬
‫ل َﺃﻋ‪‬ﻤ‪‬ﺎِﻝ ِﻬﻡ‪ِ ‬‬
‫ﻀِ‬
‫ﻥ ِﻤﻥ‪َ ‬ﺃﻓﹾ ‪‬‬
‫ﻥ ﹶﻝﻜﹶﺎ ‪‬‬
‫ﻥ ﻓِﻲ ‪‬ﻫﺫﹶﺍ ﺍﻝ ‪‬ﺯﻤ‪‬ﺎ ِ‬
‫ﻀﺭِﻴ ‪‬‬
‫ﻏﻴ‪ِ ‬ﺭ ِﻫﻡ‪ - ‬ﺤ‪‬ﺎ ِ‬
‫‪‬ﻭ ﹶ‬
‫ﺴ ‪‬ﻪ ‪‬ﻭﺤ‪‬ـ ِﺭ ‪‬ﻡ‬
‫ﺴ ﱠﻔ ‪‬ﻪ ﹶﻨﻔﹾـ ‪‬‬
‫ﺴ ‪‬ﺭﺕﹾ ﺘِﺠ‪‬ﺎ ‪‬ﺭﹸﺘ ‪‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺨِ‬‫ل ‪‬ﻫ ِﺫ ِﻩ ﺍﻝﹾ ﹸﻐﺯ‪‬ﺍ ِﺓ ﺇﻝﱠﺎ ‪‬ﻤﻥ‪ ‬ﹶ‬
‫ﺕ ِﻤﺜﹾ ُ‬
‫ﻥ ‪ .‬ﻭﻝﹶﺎ ‪‬ﻴﻔﹸﻭ ﹸ‬
‫ﺍﻝﹾ ‪‬ﻤﺠ‪ِ ‬ﺭﻤِﻴ ‪‬‬
‫ﺽ‬
‫ﻋ ﱠﺫ ‪‬ﺭ ﺍﻝﻠﱠـ ‪‬ﻪ ﹶﺘﻌ‪‬ـﺎﻝﹶﻰ ﻜﹶـﺎﻝﹾ ‪‬ﻤﺭِﻴ ِ‬
‫ﻥ ِﻤ ‪‬ﻤﻥ‪ ‬‬
‫ﺨ ‪‬ﺭ ِﺓ ؛ ﺇﻝﱠﺎ َﺃﻥ‪ ‬ﻴﻜﹸﻭ ‪‬‬
‫ﻋﻅِﻴﻤ‪‬ﺎ ِﻤﻥ‪ ‬ﺍﻝﺩ‪‬ﻨﹾﻴ‪‬ﺎ ﻭ‪‬ﺍﻝﹾﺂ ِ‬
‫ﺤﻅ‪‬ﺎ ‪‬‬
‫‪‬‬
‫ﺠﺯ‪ِ ‬ﺒ ‪‬ﺒ ‪‬ﺩ ِﻨ ِﻪ ﹶﻓﻠﹾ ‪‬ﻴﻐﹾ ‪‬ﺯ ِﺒﻤ‪‬ﺎِﻝ ِﻪ ‪ .‬ﹶﻓﻔِﻲ‬
‫ﻥ ﹶﻝ ‪‬ﻪ ﻤ‪‬ﺎلٌ ‪‬ﻭ ‪‬ﻫ ‪‬ﻭ ﻋ‪‬ﺎ ِ‬
‫ﻏﻴ‪ِ ‬ﺭ ِﻫﻡ‪ ‬ﻭِﺇﻝﱠﺎ ﹶﻓ ‪‬ﻤﻥ‪ ‬ﻜﹶﺎ ‪‬‬
‫ﻭ‪‬ﺍﻝﹾ ﹶﻔﻘِﻴ ِﺭ ﻭ‪‬ﺍﻝﹾ َﺄﻋ‪‬ﻤ‪‬ﻰ ﻭ‪ ‬ﹶ‬
‫ﺠ ‪‬ﻬ ‪‬ﺯ ﻏﹶﺎ ِﺯﻴ‪‬ﺎ ﹶﻓﻘﹶـﺩ‪ ‬ﻏﹶـﺯ‪‬ﺍ‬
‫ل ‪ } :‬ﻤﻥ‪ ‬‬
‫ﺴﱠﻠ ‪‬ﻡ َﺃﱠﻨ ‪‬ﻪ ﻗﹶﺎ َ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻲ ‪‬‬
‫ﻋﻥ‪ ‬ﺍﻝﱠﻨﺒِ ‪‬‬
‫ﻥ ‪‬‬
‫ﺤﻴ‪ِ ‬‬
‫ﺼﺤِﻴ ‪‬‬
‫ﺍﻝ ‪‬‬
‫‪١٦٨‬‬
‫‪ -‬ﻤﺠﻤﻭﻉ ﺍﻝﻔﺘﺎﻭﻯ ‪) -‬ﺝ ‪ / ٢٨‬ﺹ ‪(٤٢٠‬‬

‫‪٢١٦‬‬
‫ﻥ ﻗﹶﺎ ِﺩﺭ‪‬ﺍ ِﺒ ‪‬ﺒ ‪‬ﺩ ِﻨ ِﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻭ ﹶﻓﻘِﻴﺭ‪ ‬ﹶﻓﻠﹾ ‪‬ﻴﺄْﺨﹸـﺫﹾ ﻤِـﻥ‪‬‬
‫ﻏﺯ‪‬ﺍ { ‪‬ﻭ ‪‬ﻤﻥ‪ ‬ﻜﹶﺎ ‪‬‬
‫ﺨﻴ‪ِ ‬ﺭ ﹶﻓ ﹶﻘﺩ‪ ‬ﹶ‬
‫ﺨﹶﻠ ﹶﻔ ‪‬ﻪ ﻓِﻲ َﺃﻫ‪ِ‬ﻠ ِﻪ ِﺒ ﹶ‬
‫‪‬ﻭ ‪‬ﻤﻥ‪ ‬ﹶ‬
‫ل َﺃﻭ‪‬‬
‫ﺕ ﺍﻝﹾﻤ‪‬ﺎ ِ‬
‫ﺼﹶﻠ ﹰﺔ َﺃﻭ‪ِ ‬ﻤﻥ‪ ‬ﺒﻴ‪ِ ‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻤﺄْﺨﹸﻭ ﹸﺫ ‪‬ﺯﻜﹶﺎ ﹰﺓ َﺃﻭ‪ِ ‬‬
‫ﺴﻭ‪‬ﺍﺀ‪ ‬ﻜﹶﺎ ‪‬‬
‫ﺠﻬ‪ ‬ﺯ ِﺒ ِﻪ ‪‬‬
‫ﻥ ﻤ‪‬ﺎ ‪‬ﻴ ﹶﺘ ‪‬‬
‫ل ﺍﻝﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤِﻴ ‪‬‬
‫َﺃﻤ‪‬ﻭ‪‬ﺍ ِ‬
‫ل ِﺒ ‪‬ﻴ ِﺩ ِﻩ ﻤ‪‬ﺎلٌ ﺤ‪‬ـﺭ‪‬ﺍﻡ‪ ‬ﻭﻗﹶـﺩ‪ ‬ﹶﺘﻌ‪‬ـ ﱠﺫ ‪‬ﺭ ‪‬ﺭ ‪‬ﺩ ‪‬ﻩ ﺇﻝﹶـﻰ‬
‫ﺼَ‬
‫ﺤ ‪‬‬
‫ل ﹶﻗﺩ‪ ‬‬
‫ﺠُ‬
‫ﻥ ﺍﻝ ‪‬ﺭ ‪‬‬
‫ﺤﺘﱠﻰ ﹶﻝﻭ‪ ‬ﻜﹶﺎ ‪‬‬
‫ﻙ؛ ‪‬‬
‫ﻏﹶﻴ‪ِ ‬ﺭ ﹶﺫِﻝ ‪‬‬
‫ﻥ ِﺒ ‪‬ﻴ ِﺩ ِﻩ ‪‬ﻭﺩ‪‬ﺍ ِﺌ ‪‬ﻊ َﺃﻭ‪ ‬ﺭﻫ‪‬ﻭﻥ‪َ ‬ﺃﻭ‪ ‬ﻋ‪‬ـﻭ‪‬ﺍ ٍﺭ ﻗﹶـﺩ‪ ‬ﹶﺘﻌ‪‬ـ ﱠﺫ ‪‬ﺭ‬
‫ﻙ َﺃﻭ‪ ‬ﻜﹶﺎ ‪‬‬
‫ﺠﻬ‪ِ‬ﻠ ِﻪ ِﺒ ِﻬﻡ‪ ‬ﻭ ﹶﻨﺤ‪ِ ‬ﻭ ﹶﺫِﻝ ‪‬‬
‫َﺃﺼ‪‬ﺤ‪‬ﺎ ِﺒ ِﻪ ِﻝ ‪‬‬
‫ﺏ‬
‫ﻥ ﹶﻜﺜِﻴ ‪‬ﺭ ﺍﻝـ ﱡﺫﻨﹸﻭ ِ‬
‫ﻙ ‪‬ﻤﺼ‪ِ ‬ﺭ ﹸﻓﻬ‪‬ﺎ ‪ .‬ﻭ ‪‬ﻤﻥ‪ ‬ﻜﹶﺎ ‪‬‬
‫ﻥ ﹶﺫِﻝ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ﹶﻓ ِﺈ ‪‬‬
‫ﺴﺒِﻴ ِ‬
‫‪‬ﻤﻌ‪ِ ‬ﺭ ﹶﻓ ﹸﺔ َﺃﺼ‪‬ﺤ‪‬ﺎ ِﺒﻬ‪‬ﺎ ﹶﻓﻠﹾ ‪‬ﻴﻨﹾ ِﻔﻘﹾﻬ‪‬ﺎ ﻓِﻲ ‪‬‬
‫ل ‪‬ﻴﻐﹾ ِﻔ ‪‬ﺭ ﹸﺫﻨﹸﻭ ‪‬ﺒ ‪‬ﻪ ﹶﻜﻤ‪‬ﺎ َﺃﺨﹾ ‪‬ﺒ ‪‬ﺭ ﺍﻝﱠﻠ ‪‬ﻪ ﻓِﻲ ِﻜﺘﹶﺎ ِﺒ ِﻪ ِﺒ ﹶﻘﻭ‪‬ﻝِـ ِﻪ‬
‫ﺠﱠ‬
‫ﻋ ‪‬ﺯ ‪‬ﻭ ‪‬‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺠﻬ‪‬ﺎ ‪‬ﺩ ؛ ﹶﻓ ِﺈ ‪‬‬
‫ﻅ ‪‬ﻡ ‪‬ﺩﻭ‪‬ﺍ ِﺌ ِﻪ ﺍﻝﹾ ِ‬
‫ﹶﻓ َﺄﻋ‪ ‬ﹶ‬
‫ﺤﺭ‪‬ﺍ ِﻡ ﻭ‪‬ﺍﻝﱠﺘﻭ‪ ‬ﺒ ﹶﺔ ‪‬ﻭﻝﹶﺎ‬
‫ﺹ ِﻤﻥ‪ ‬ﺍﻝﹾ ‪‬‬
‫ﺨﱡﻠ ‪‬‬
‫ﺴﺒ‪‬ﺤ‪‬ﺎ ﹶﻨ ‪‬ﻪ ‪‬ﻭ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ‪ } :‬ﻴﻐﹾ ِﻔﺭ‪ ‬ﹶﻝ ﹸﻜﻡ‪ ‬ﹸﺫﻨﹸﻭ ‪‬ﺒ ﹸﻜﻡ‪ . { ‬ﻭ ‪‬ﻤﻥ‪َ ‬ﺃﺭ‪‬ﺍ ‪‬ﺩ ﺍﻝﱠﺘ ﹶ‬
‫‪‬‬
‫ﺴ ﹶﻨﺔﹲ‬
‫ﻁﺭِﻴـﻕﹲ ﺤ‪‬ـ ‪‬‬
‫ﻙ ﹶ‬
‫ﻥ ﹶﺫِﻝ ‪‬‬
‫ﻋﻥ‪َ ‬ﺃﺼ‪‬ﺤ‪‬ﺎ ِﺒ ِﻪ ﹶﻓ ِﺈ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﺴﺒِﻴ ِ‬
‫ﻥ ‪‬ﺭ ‪‬ﺩ ‪‬ﻩ ﺇﻝﹶﻰ َﺃﺼ‪‬ﺤ‪‬ﺎ ِﺒ ِﻪ ﹶﻓﻠﹾ ‪‬ﻴﻨﹾ ِﻔﻘﹾ ‪‬ﻪ ﻓِﻲ ‪‬‬
‫‪‬ﻴﻤ‪ِ ‬ﻜ ‪‬‬
‫ﻋﻨﹾـ ‪‬ﻪ‬
‫ﻙ ‪‬ﻤﻥ‪َ ‬ﺃﺭ‪‬ﺍ ‪‬ﺩ َﺃﻥ‪ ‬ﻴ ﹶﻜ ﱢﻔ ‪‬ﺭ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺠﻬ‪‬ﺎ ِﺩ ‪ .‬ﻭ ﹶﻜ ﹶﺫِﻝ ‪‬‬
‫ل ﹶﻝ ‪‬ﻪ ِﻤﻥ‪َ ‬ﺃﺠ‪ِ ‬ﺭ ﺍﻝﹾ ِ‬
‫ﺼُ‬
‫ﺼ ِﻪ ‪‬ﻤ ‪‬ﻊ ﻤ‪‬ﺎ ‪‬ﻴﺤ‪ ‬‬
‫ﺨﻠﹶﺎ ِ‬
‫ﺇﻝﹶﻰ ﹶ‬
‫ل‬
‫ﻥ ِﻝﻠﹾ ﹶﻘﺒ‪‬ﺎﺌِـ ِ‬
‫ﺼﺒ‪‬ﻭ ‪‬‬
‫ﻥ ‪‬ﻴ ﹶﺘﻌ‪‬ـ ‪‬‬
‫ﻥ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﺠﻬ‪‬ﺎ ِﺩ ؛ ﹶﻓ ِﺈ ‪‬‬
‫ﺤ ِﻤ‪‬ﻴ ِﺘﻬ‪‬ﺎ ﹶﻓ ‪‬ﻌﹶﻠﻴ‪ِ ‬ﻪ ﺒِﺎﻝﹾ ِ‬
‫ﺴ‪‬ﻴﺌَﺎ ِﺘ ِﻪ ﻓِﻲ ‪‬ﺩﻋ‪‬ﻭ‪‬ﻯ ﺍﻝﹾﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ِﺔ ‪‬ﻭ ‪‬‬
‫‪‬‬
‫ﻥ‬
‫ل ‪‬ﻫ ُﺅﻝﹶﺎ ِﺀ ﺇﺫﹶﺍ ﹸﻗ ِﺘﻠﹸﻭﺍ ﻓﹶـ ِﺈ ‪‬‬
‫ﻙ ‪ -‬ﹸﻜ ﱡ‬
‫ﺴ ٍﺩ ‪‬ﻭ ﹶﻨﺤ‪ِ ‬ﻭ ﹶﺫِﻝ ‪‬‬
‫ل ‪‬ﻭَﺃ ‪‬‬
‫ﻥ ‪‬ﻭ ِﻫﻠﹶﺎ ٍ‬
‫ﺱ ‪‬ﻭ ‪‬ﻴ ‪‬ﻤ ‪‬‬
‫ل ﹶﻗﻴ‪ٍ ‬‬
‫ل ‪ِ -‬ﻤﺜﹾ َ‬
‫ﻏﻴ‪ِ ‬ﺭ ﺍﻝﹾ ﹶﻘﺒ‪‬ﺎ ِﺌ ِ‬
‫‪‬ﻭ ﹶ‬
‫ل ‪ } :‬ﺇﺫﹶﺍ‬
‫ﺴﱠﻠ ‪‬ﻡ َﺃﱠﻨ ‪‬ﻪ ﻗﹶﺎ َ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻲ ‪‬‬
‫ﻋﻥ‪ ‬ﺍﻝﱠﻨ ِﺒ ‪‬‬
‫ﺢ ‪‬‬
‫ﺼ‪‬‬‫ﻙ ‪‬‬
‫ل ﻓِﻲ ﺍﻝﻨﱠﺎ ِﺭ ﹶﻜ ﹶﺫِﻝ ‪‬‬
‫ل ﻭ‪‬ﺍﻝﹾ ‪‬ﻤﻘﹾﺘﹸﻭ َ‬
‫ﺍﻝﹾﻘﹶﺎ ِﺘ َ‬
‫ل‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬ﻫ ﹶﺫﺍ ﺍﻝﹾﻘﹶﺎ ِﺘ ُ‬
‫ل ‪ :‬ﻴ‪‬ﺎ ‪‬ﺭﺴ‪‬ﻭ َ‬
‫ل ﻓِﻲ ﺍﻝﻨﱠﺎ ِﺭ ‪ .‬ﻗِﻴ َ‬
‫ل ﻭ‪‬ﺍﻝﹾ ‪‬ﻤﻘﹾﺘﹸﻭ ُ‬
‫ﺴﻴ‪ ‬ﹶﻔﻴ‪ِ ‬ﻬﻤ‪‬ﺎ ﻓﹶﺎﻝﹾﻘﹶﺎ ِﺘ ُ‬
‫ﻥ ِﺒ ‪‬‬
‫ﺍﻝﹾ ﹶﺘﻘﹶﻰ ﺍﻝﹾ ‪‬ﻤﺴ‪ِ‬ﻠﻤ‪‬ﺎ ِ‬
‫ﻥ‬
‫ﺤﻴ‪ِ ‬‬
‫ﺼﺤِﻴ ‪‬‬
‫ل َﺃﺨِﻴ ِﻪ { َﺃﺨﹾ ‪‬ﺭﺠ‪‬ﺎ ‪‬ﻩ ﻓِﻲ ﺍﻝـ ‪‬‬
‫ﻋﻠﹶﻰ ﹶﻗﺘﹾ ِ‬
‫ﺤﺭِﻴﺼ‪‬ﺎ ‪‬‬
‫ﻥ ‪‬‬
‫ل ‪ :‬ﺇﱠﻨ ‪‬ﻪ ﻜﹶﺎ ‪‬‬
‫ل ؟ ﻗﹶﺎ َ‬
‫ل ﺍﻝﹾ ‪‬ﻤﻘﹾﺘﹸﻭ ِ‬
‫ﹶﻓﻤ‪‬ﺎ ﺒ‪‬ﺎ ُ‬
‫ﺼ ِﺒ‪‬ﻴ ِﺔ ‪‬ﻭﻴ‪‬ـﺩ‪‬ﻋ‪‬ﻭ‬
‫ﺏ ِﻝ ‪‬ﻌ ‪‬‬
‫ﻀ ‪‬‬
‫ﺕ ﺭ‪‬ﺍ ‪‬ﻴ ٍﺔ ﻋﻤﻴﺔ ‪ :‬ﻴﻐﹾ ‪‬‬
‫ل ﹶﺘﺤ‪ ‬ﹶ‬
‫ﺴﱠﻠ ‪‬ﻡ } ‪‬ﻤﻥ‪ ‬ﹸﻗ ِﺘ َ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ل ‪‬‬
‫‪ .‬ﻭﻗﹶﺎ َ‬
‫ﺴﱠﻠ ‪‬ﻡ } ‪‬ﻤﻥ‪ ‬ﹶﺘ ‪‬ﻌﺯ‪‬ﻯ ِﺒﻌ‪‬ـﺯ‪‬ﺍ ِﺀ‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ل ‪‬‬
‫ﺼ ِﺒ‪‬ﻴ ٍﺔ ﹶﻓ ‪‬ﻬ ‪‬ﻭ ﻓِﻲ ﺍﻝﻨﱠﺎ ِﺭ { ‪‬ﺭﻭ‪‬ﺍ ‪‬ﻩ ‪‬ﻤﺴ‪ِ‬ﻠﻡ‪ ‬ﻭﻗﹶﺎ َ‬
‫ِﻝ ‪‬ﻌ ‪‬‬
‫ﻥ‬
‫ل ‪ :‬ﻴ‪‬ﺎ ِﻝ ﹸﻔﻠﹶﺎ ِ‬
‫ﺠﻠﹰﺎ ‪‬ﻴﻘﹸﻭ ُ‬
‫ﺏ ‪‬ﺭ ‪‬‬
‫ﻥ ﹶﻜﻌ‪ٍ ‬‬
‫ﻲ ﺒ‪ ‬‬
‫ﺴ ِﻤ ‪‬ﻊ َﺃ ‪‬ﺒ ‪‬‬
‫ﻋﻀ‪‬ﻭ ‪‬ﻩ ﺒﻬﻥ َﺃﺒِﻴ ِﻪ ‪‬ﻭﻝﹶﺎ ﹶﺘﻜﹾﻨﹸﻭﺍ ﹶﻓ ‪‬‬
‫ل ﺍﻝﹾﺠ‪‬ﺎ ِﻫﻠِ‪‬ﻴ ِﺔ ﹶﻓ َﺄ ِ‬
‫َﺃﻫ‪ِ ‬‬
‫ل ِﺒ ‪‬ﻬﺫﹶﺍ َﺃ ‪‬ﻤ ‪‬ﺭﻨﹶـﺎ‬
‫ﺤﺸﹰﺎ ‪ .‬ﹶﻓﻘﹶﺎ َ‬
‫ل ‪ :‬ﻴ‪‬ﺎ َﺃﺒ‪‬ﺎ ﺍﻝﹾ ‪‬ﻤﻨﹾ ِﺫ ِﺭ ؛ ﻤ‪‬ﺎ ﹸﻜﻨﹾﺕ ﻓﹶﺎ ِ‬
‫ﻀﺽ‪َ ‬ﺃﻴ‪ ‬ﺭ َﺃﺒِﻴﻙ ﹶﻓﻘﹶﺎ َ‬
‫ل ‪ :‬ﺍﻋ‪ ‬‬
‫ﹶﻓﻘﹶﺎ َ‬
‫ﺴﱠﻠ ‪‬ﻡ { ‪ .‬ﺭﻭ‪‬ﺍ ‪‬ﻩ َﺃﺤ‪‬ﻤ‪‬ﺩ ﻓِﻲ ‪‬ﻤﺴ‪ ‬ﹶﻨ ِﺩ ِﻩ ‪ .‬ﻭ ‪‬ﻤﻌ‪‬ﻨﹶﻰ ﹶﻗﻭ‪ِ‬ﻝ ِﻪ ‪ } :‬ﻤ‪‬ـﻥ‪‬‬
‫ﻋﹶﻠﻴ‪ِ ‬ﻪ ‪‬ﻭ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﺭ‪‬ﺴ‪‬ﻭ ُ‬
‫ل‬
‫ﺏ ﺇﹶﻝﻴ‪ِ ‬ﻬﻡ‪ ‬ﻓِﻲ ﺍﻝ ‪‬ﺩﻋ‪ ‬ﻭ ِﺓ ِﻤﺜﹾ َ‬
‫ﻲ ﺍﻝِﺎﻨﹾ ِﺘﺴ‪‬ﺎ ‪‬‬
‫ﹶﺘ ‪‬ﻌﺯ‪‬ﻯ ِﺒ ‪‬ﻌﺯ‪‬ﺍ ِﺀ ﺍﻝﹾﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ِﺔ { ‪‬ﻴﻌ‪‬ﻨِﻲ ‪‬ﻴﻌ‪ ‬ﹶﺘﺯِﻱ ِﺒ ِﻌﺯ‪‬ﻭ‪‬ﺍ ِﺘ ِﻬﻡ‪ ‬ﻭ ِﻫ ‪‬‬
‫ل ‪‬ﺒﻠﹾ ‪‬ﺩﺘِـ ِﻪ َﺃﻭ‪ ‬ﻤﺫﹾ ‪‬ﻫﺒِـ ِﻪ َﺃﻭ‪‬‬
‫ﺏ ِﻝ َﺄﻫ‪ِ ‬‬
‫ﺼ ‪‬‬
‫ﺴ ِﺩ ﹶﻓ ‪‬ﻤﻥ‪ ‬ﹶﺘ ‪‬ﻌ ‪‬‬
‫ل ‪‬ﻭﻴ‪‬ﺎ ِﻝ َﺄ ‪‬‬
‫ﺱ ﻴ‪‬ﺎ ﻝﻴﻤﻥ ‪‬ﻭﻴ‪‬ﺎ ِﻝ ِﻬﻠﹶﺎ ِ‬
‫ﹶﻗﻭ‪ِ‬ﻝ ِﻪ ‪ :‬ﻴ‪‬ﺎ ِﻝ ﹶﻘﻴ‪ِ ‬‬
‫ﻥ‬
‫ﺤﺘﱠﻰ ‪‬ﻴﻜﹸﻭ ‪‬‬
‫ﺸﻌ‪ ‬ﺒﺔﹲ ِﻤﻥ‪ ‬ﺍﻝﹾﺠ‪‬ﺎ ِﻫِﻠ‪‬ﻴ ِﺔ ‪‬‬
‫ﻏﻴ‪ِ ‬ﺭ ِﻫﻡ‪ ‬ﻜﹶﺎ ﹶﻨﺕﹾ ﻓِﻴﻪِ ﹸ‬
‫ﻥ ﹶ‬
‫ﻁﺭِﻴ ﹶﻘ ِﺘ ِﻪ َﺃﻭ‪ ‬ﹶﻗﺭ‪‬ﺍﺒ‪ِ ‬ﺘ ِﻪ َﺃﻭ‪ِ ‬ﻝ َﺄﺼ‪ِ ‬ﺩﻗﹶﺎ ِﺌ ِﻪ ﺩ‪‬ﻭ ‪‬‬
‫ﹶ‬
‫ﻥ ِﻜﺘﹶﺎ ‪‬ﺒ ‪‬ﻬﻡ‪‬‬
‫ﺴﱠﻨ ِﺔ ‪‬ﺭﺴ‪‬ﻭِﻝ ِﻪ ‪ .‬ﹶﻓ ِﺈ ‪‬‬
‫ﺤﺒ‪ِ‬ﻠ ِﻪ ‪‬ﻭ ِﻜﺘﹶﺎ ِﺒ ِﻪ ‪‬ﻭ ‪‬‬
‫ﻥ ﺒِ ‪‬‬
‫ﺼﻤِﻴ ‪‬‬
‫ﻥ ﹶﻜﻤ‪‬ﺎ َﺃ ‪‬ﻤ ‪‬ﺭ ‪‬ﻫﻡ‪ ‬ﺍﻝﱠﻠ ‪‬ﻪ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ‪‬ﻤﻌ‪ ‬ﹶﺘ ِ‬
‫ﺍﻝﹾ ‪‬ﻤﺅْ ِﻤﻨﹸﻭ ‪‬‬
‫ﺤﻤ‪ ‬ﺩ ﻓِﻲ ﺍﻝﹾـﺄُﻭﻝﹶﻰ‬
‫ﺤﺩ‪ ‬ﻝﹶﺎ ﺇﹶﻝﻪ‪ ‬ﺇﻝﱠﺎ ‪‬ﻫ ‪‬ﻭ ﹶﻝ ‪‬ﻪ ﺍﻝﹾ ‪‬‬
‫ﺤﺩ‪ ‬ﻭ ‪‬ﺭ‪‬ﺒ ‪‬ﻬﻡ‪ ‬ﺇﹶﻝﻪ‪ ‬ﻭﺍ ِ‬
‫ﺤﺩ‪ ‬ﻭﺩِﻴﹸﻨ ‪‬ﻬﻡ‪ ‬ﻭ‪‬ﺍﺤِﺩ‪ ‬ﻭ ﹶﻨ ِﺒ‪‬ﻴ ‪‬ﻬﻡ‪ ‬ﻭ‪‬ﺍ ِ‬
‫ﻭ‪‬ﺍ ِ‬
‫ﻥ ﺁ ‪‬ﻤﻨﹸﻭﺍ ﺍﱠﺘﻘﹸﻭﺍ ﺍﻝﱠﻠ ‪‬ﻪ‬
‫ل ﺍﻝﱠﻠ ‪‬ﻪ ﹶﺘﻌ‪‬ﺎﻝﹶﻰ ‪ } :‬ﻴ‪‬ﺎ َﺃ‪‬ﻴﻬ‪‬ﺎ ﺍﱠﻝﺫِﻴ ‪‬‬
‫ﻥ ‪ .‬ﻗﹶﺎ َ‬
‫ﺠﻌ‪‬ﻭ ‪‬‬
‫ﺤﻜﹾ ‪‬ﻡ ‪‬ﻭِﺇﹶﻝﻴ‪ِ ‬ﻪ ﹸﺘﺭ‪ ‬‬
‫ﻭ‪‬ﺍﻝﹾﺂﺨِ ‪‬ﺭ ِﺓ ‪‬ﻭﹶﻝ ‪‬ﻪ ﺍﻝﹾ ‪‬‬
‫ﺠﻤِﻴﻌ‪‬ﺎ ‪‬ﻭﻝﹶﺎ ﹶﺘ ﹶﻔ ‪‬ﺭﻗﹸـﻭﺍ‬
‫ل ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﺤﺒ‪ِ ‬‬
‫ﺼﻤ‪‬ﻭﺍ ِﺒ ‪‬‬
‫ﻥ { } ﻭ‪‬ﺍﻋ‪ ‬ﹶﺘ ِ‬
‫ﻥ ﺇﻝﱠﺎ ‪‬ﻭَﺃﻨﹾﹸﺘﻡ‪ ‬ﻤﺴ‪ِ‬ﻠﻤ‪‬ﻭ ‪‬‬
‫ﻕ ﹸﺘﻘﹶﺎ ِﺘ ِﻪ ‪‬ﻭﻝﹶﺎ ﹶﺘﻤ‪‬ﻭﹸﺘ ‪‬‬
‫ﺤﱠ‬
‫‪‬‬

‫‪٢١٧‬‬
‫ﻥ ﹸﻗﻠﹸﻭ ِﺒ ﹸﻜﻡ‪ ‬ﹶﻓ َﺄﺼ‪ ‬ﺒﺤ‪‬ﹸﺘﻡ‪ِ ‬ﺒ ِﻨﻌ‪ ‬ﻤﺘِـ ِﻪ ﺇﺨﹾﻭ‪‬ﺍﻨﹰـﺎ‬
‫ﻑ ‪‬ﺒﻴ‪ ‬‬
‫ﻋﹶﻠﻴ‪ ‬ﹸﻜﻡ‪ ‬ﺇﺫﹾ ﹸﻜﻨﹾﹸﺘﻡ‪َ ‬ﺃﻋ‪‬ﺩ‪‬ﺍ ‪‬ﺀ ﹶﻓ َﺄﱠﻝ ﹶ‬
‫ﻭ‪‬ﺍﺫﹾ ﹸﻜﺭ‪‬ﻭﺍ ِﻨﻌ‪ ‬ﻤ ﹶﺔ ﺍﻝﱠﻠ ِﻪ ‪‬‬
‫ﻥ‬
‫ﻥ ﺍﻝﱠﻠ ‪‬ﻪ ﹶﻝ ﹸﻜﻡ‪ ‬ﺁﻴ‪‬ﺎ ِﺘ ِﻪ ﹶﻝ ‪‬ﻌﱠﻠ ﹸﻜﻡ‪ ‬ﹶﺘﻬ‪ ‬ﹶﺘﺩ‪‬ﻭ ‪‬‬
‫ﻙ ‪‬ﻴ ‪‬ﺒ‪‬ﻴ ‪‬‬
‫ﻥ ﺍﻝﻨﱠﺎ ِﺭ ﹶﻓ َﺄﻨﹾ ﹶﻘ ﹶﺫ ﹸﻜﻡ‪ِ ‬ﻤﻨﹾﻬ‪‬ﺎ ﹶﻜ ﹶﺫِﻝ ‪‬‬
‫ﺤﻔﹾ ‪‬ﺭ ٍﺓ ِﻤ ‪‬‬
‫ﺸﻔﹶﺎ ‪‬‬
‫ﻋﻠﹶﻰ ﹶ‬
‫‪‬ﻭ ﹸﻜﻨﹾﹸﺘﻡ‪ ‬‬
‫ﻥ ﺍﻝﹾ ‪‬ﻤﻨﹾﻜﹶـ ِﺭ‬
‫ﻥ ﻋ‪‬ـ ِ‬
‫ﻑ ‪‬ﻭ ‪‬ﻴﻨﹾ ‪‬ﻬﻭ‪ ‬‬
‫ﻥ ﺒِﺎﻝﹾ ‪‬ﻤﻌ‪‬ﺭ‪‬ﻭ ِ‬
‫ﺨﻴ‪ِ ‬ﺭ ‪‬ﻭ ‪‬ﻴﺄْ ‪‬ﻤﺭ‪‬ﻭ ‪‬‬
‫ﻥ ﺇﻝﹶﻰ ﺍﻝﹾ ﹶ‬
‫{ } ‪‬ﻭﻝﹾ ﹶﺘ ﹸﻜﻥ‪ِ ‬ﻤﻨﹾ ﹸﻜﻡ‪ُ ‬ﺃﻤ‪‬ﺔﹲ ‪‬ﻴﺩ‪‬ﻋ‪‬ﻭ ‪‬‬
‫ﻥ ﹶﺘ ﹶﻔ ‪‬ﺭﻗﹸﻭﺍ ﻭ‪‬ﺍﺨﹾ ﹶﺘﹶﻠﻔﹸﻭﺍ ِﻤﻥ‪ ‬ﺒﻌ‪‬ـ ِﺩ ﻤ‪‬ـﺎ ﺠ‪‬ـﺎ ‪‬ﺀ ‪‬ﻫ ‪‬ﻡ‬
‫ﻥ { } ‪‬ﻭﻝﹶﺎ ﹶﺘﻜﹸﻭﻨﹸﻭﺍ ﻜﹶﺎﱠﻝﺫِﻴ ‪‬‬
‫ﻙ ‪‬ﻫ ‪‬ﻡ ﺍﻝﹾ ‪‬ﻤﻔﹾِﻠﺤ‪‬ﻭ ‪‬‬
‫‪‬ﻭﺃُﻭﹶﻝ ِﺌ ‪‬‬
‫ﻥ‬
‫ل ﺍﺒ‪‬ـ ‪‬‬
‫ﺽ ‪‬ﻭﺠ‪‬ﻭﻩ‪ ‬ﻭ ﹶﺘﺴ‪ ‬ﻭ ‪‬ﺩ ‪‬ﻭﺠ‪‬ـﻭﻩ‪ { ‬ﻗﹶـﺎ َ‬
‫ﻋﻅِﻴﻡ‪ } { ‬ﻴﻭ‪ ‬ﻡ ﹶﺘﺒ‪ ‬ﻴ ‪‬‬
‫ﻋﺫﹶﺍﺏ‪ ‬‬
‫ﻙ ﹶﻝ ‪‬ﻬﻡ‪ ‬‬
‫ﺕ ‪‬ﻭﺃُﻭﹶﻝ ِﺌ ‪‬‬
‫ﺍﻝﹾ ‪‬ﺒ‪‬ﻴﻨﹶﺎ ﹸ‬
‫ل‬
‫ﻋ ِﺔ ‪‬ﻭﺘﹶـﺴ‪ ‬ﻭ ‪‬ﺩ ‪‬ﻭﺠ‪‬ـﻭ ‪‬ﻩ َﺃﻫ‪‬ـ ِ‬
‫ﺠﻤ‪‬ﺎ ‪‬‬
‫ﺴﻨﱠ ِﺔ ﻭ‪‬ﺍﻝﹾ ‪‬‬
‫ل ﺍﻝ ‪‬‬
‫ﺽ ‪‬ﻭﺠ‪‬ﻭ ‪‬ﻩ َﺃﻫ‪ِ ‬‬
‫ﻋﻨﹾ ‪‬ﻬﻤ‪‬ﺎ ﹶﺘﺒ‪ ‬ﻴ ‪‬‬
‫ﻲ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻀ‪‬‬
‫ﺱ ‪‬ﺭ ِ‬
‫ﻋﺒ‪‬ﺎ ٍ‬
‫‪‬‬
‫ﻋ ِﺔ ﺍﻝﱠﻠ ِﻪ ‪‬ﻭ ‪‬ﺭﺴ‪‬ﻭِﻝ ِﻪ‬
‫ﻋﻠﹶﻰ ﻁﹶﺎ ‪‬‬
‫ﺠﻤ‪‬ﺎﻋ‪ِ ‬ﺔ ﻭﺍﻻﺌﺘﻼﻑ ‪‬‬
‫ﻋﹶﻠﻴ‪ ‬ﹸﻜﻡ‪ ‬ﺒِﺎﻝﹾ ‪‬‬
‫ﻋ ِﺔ ‪ .‬ﹶﻓﺎﹶﻝﱠﻠ ‪‬ﻪ ؛ ﺍﻝﱠﻠ ‪‬ﻪ ‪ .‬‬
‫ﺍﻝﹾ ﹸﻔﺭ‪ ‬ﹶﻗ ِﺔ ﻭ‪‬ﺍﻝﹾ ِﺒﺩ‪ ‬‬
‫ﺨﻴ‪ ‬ﺭ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ‬
‫ﺼلْ ﹶﻝ ﹸﻜﻡ‪ ‬ﹶ‬
‫ﺴ‪‬ﻴﺌَﺎ ِﺘ ﹸﻜﻡ‪ ‬ﻭ ‪‬ﻴﺤ‪ ‬‬
‫ﻋﻨﹾ ﹸﻜﻡ‪ ‬‬
‫ﺴﺒِﻴِﻠ ِﻪ ؛ ‪‬ﻴﺠ‪ ‬ﻤﻊ‪ ‬ﺍﻝﱠﻠ ‪‬ﻪ ﹸﻗﻠﹸﻭ ‪‬ﺒ ﹸﻜﻡ‪ ‬ﻭ ‪‬ﻴ ﹶﻜ ﱢﻔﺭ‪ ‬‬
‫ﺠﻬ‪‬ﺎ ِﺩ ﻓِﻲ ‪‬‬
‫ﻭ‪‬ﺍﻝﹾ ِ‬
‫ل‬
‫ﻋﻨﱠـﺎ ‪‬ﻭﻋ‪‬ـﻨﹾ ﹸﻜﻡ‪ ‬ﺴ‪‬ـﺒِﻴ َ‬
‫ﻑ ‪‬‬
‫ﻋﺒ‪‬ﺎ ‪‬ﺩ ِﺘ ِﻪ ‪‬ﻭﺼ‪‬ـ ‪‬ﺭ ﹶ‬
‫ﻋ ِﺘ ِﻪ ‪‬ﻭ ِ‬
‫ﻋﻠﹶﻰ ﻁﹶﺎ ‪‬‬
‫ﺨ ‪‬ﺭ ِﺓ ‪َ .‬ﺃﻋ‪‬ﺎ ﹶﻨﻨﹶﺎ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬ﻭِﺇﻴ‪‬ﺎ ﹸﻜﻡ‪ ‬‬
‫ﻭ‪‬ﺍﻝﹾﺂ ِ‬
‫ﺠ ‪‬ﻌﹶﻠﻨﹶﺎ‬
‫ﺏ ﺍﻝﻨﱠﺎ ِﺭ ‪‬ﻭ ‪‬‬
‫ﻋﺫﹶﺍ ‪‬‬
‫ﺴ ﹶﻨ ﹰﺔ ‪‬ﻭ ‪‬ﻭﻗﹶﺎﻨﹶﺎ ‪‬‬
‫ﺤ‪‬‬‫ﺨ ‪‬ﺭ ِﺓ ‪‬‬
‫ﺴ ﹶﻨ ﹰﺔ ‪‬ﻭﻓِﻲ ﺍﻝﹾﺂ ِ‬
‫ﺤ‪‬‬‫ﺼ ‪‬ﻴ ِﺘ ِﻪ ﻭ‪‬ﺁﺘﹶﺎﻨﹶﺎ ‪‬ﻭِﺇﻴ‪‬ﺎ ﹸﻜﻡ‪ ‬ﻓِﻲ ﺍﻝ ‪‬ﺩﻨﹾﻴ‪‬ﺎ ‪‬‬
‫‪‬ﻤﻌ‪ِ ‬‬
‫ﺸﻲ‪ٍ ‬ﺀ ﻗﹶـﺩِﻴﺭ‪ ‬ﻭﻫ‪‬ـ ‪‬ﻭ‬
‫ل ﹶ‬
‫ﻋﻠﹶﻰ ﹸﻜ ﱢ‬
‫ﺕ ﺍﻝﱠﻨﻌِﻴ ِﻡ ﺇﱠﻨ ‪‬ﻪ ‪‬‬
‫ﺠﻨﱠﺎ ِ‬
‫ﻋ ‪‬ﺩ ﹶﻝ ‪‬ﻪ ‪‬‬
‫ﻋﻨﹾ ‪‬ﻪ ‪‬ﻭَﺃ ‪‬‬
‫ﻲ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﻀ‪‬‬
‫‪‬ﻭِﺇﻴ‪‬ﺎ ﹸﻜﻡ‪ِ ‬ﻤ ‪‬ﻤﻥ‪ ‬ﺭ ِ‬
‫ﺤﻤ‪‬ـ ٍﺩ ﻭ‪‬ﺁﻝِـ ِﻪ‬
‫ﻋﻠﹶﻰ ﺴ‪‬ﻴ ِﺩﻨﹶﺎ ‪‬ﻭ ﹶﻨ ِﺒ‪‬ﻴﻨﹶﺎ ‪‬ﻤ ‪‬‬
‫ﺼﻠﱠﻰ ﺍﻝﱠﻠ ‪‬ﻪ ‪‬‬
‫ﺤﻤ‪ ‬ﺩ ِﻝﱠﻠ ِﻪ ‪‬ﻭﺤ‪ ‬ﺩ ‪‬ﻩ ‪‬ﻭ ‪‬‬
‫ل ‪ .‬ﻭ‪‬ﺍﻝﹾ ‪‬‬
‫ﺴ ‪‬ﺒﻨﹶﺎ ‪‬ﻭ ِﻨﻌ‪ ‬ﻡ ﺍﻝﹾ ‪‬ﻭﻜِﻴ ُ‬
‫ﺤ‪‬‬‫‪‬‬
‫ﺴﱠﻠ ‪‬ﻡ ‪.(.‬‬
‫ﺼﺤ‪ِ ‬ﺒ ِﻪ ‪‬ﻭ ‪‬‬
‫‪‬ﻭ ‪‬‬
‫ﻓﻬل ﺒﻌﺩ ﻫﺫﺍ ﺘﺭﻭﻤﻭﻥ ﻓﻀﻼﹰ‪ ،‬ﻭﺘﻁﻠﺒﻭﻥ ﺒﺩﻻ‪ ،‬ﻓﺄﻜﺜﺭﻭﺍ ﻤﻥ ﺍﻝﺩﻋﺎﺀ ﺃﻥ ﻴﺜﺒﺘﻨـﺎ ﻋﻠـﻰ‬
‫ﺍﻝﻁﺭﻴﻕ‪ ،‬ﻭﻝﻴﻜﻥ ﻝﺴﺎﻥ ﺤﺎﻝﻨﺎ ﺠﻤﻴﻌ ﹰﺎ‪:‬‬
‫ﻝﻜﻨﻨﻲ ﺍﺴﺄل ﺍﻝﺭﺤﻤﻥ ﻤﻐﻔﺭﺓ *** ﻭﻀﺭﺒﺔ ﺫﺍﺕ ﻓﺭﻍ ﺘﻘﺫﻑ ﺍﻝﺯﺒﺩﺍ‬
‫ﺃﻭ ﻁﻌﻨﺔ ﺒﻴﺩﻱ ﺤﺭﺍﻥ ﻤﺠﻬﺯﺓ *** ﺒﺤﺭﺒﺔ ﺘﻨﻔﺫ ﺍﻷﺤﺸﺎﺀ ﻭﺍﻝﻜﺒﺩﺍ‬
‫ﺤﺘﻰ ﻴﻘﻭﻝﻭﺍ ﺇﺫﺍ ﻤﺭﻭﺍ ﻋﻠﻰ ﺠﺜﺘﻲ *** ﺃﺭﺸﺩﻙ ﺍﷲ ﻤﻥ ﻏﺎﺯ ﻭﻗﺩ ﺭﺸﺩﺍ‬
‫ﻓﻴﺎ ﺭﺒﻲ ﺇﻥ ﺤﺎﻨﺕ ﻭﻓﺎﺘﻲ ﻓﻼ ﺘﻜﻥ *** ﻋﻠﻰ ﺸﺭﺠﻊ ﻴ‪‬ﻌﻠﻰ ﺒﺨﻀﺭ ﺍﻝﻤﻁﺎﺭﻑ‬
‫ﻭﻝﻜﻥ ﻗﺒﺭﻱ ﺒﻁﻥ ﻨﺴﺭ ﻤﻘﻴﻠﻪ *** ﺒﺠﻭ ﺍﻝﺴﻤﺎﺀ ﻓﻲ ﻨﺴﻭﺭ ﻋﻭﺍﻜﻑ‬
‫ﻭﺃﻤﺴﻲ ﺸﻬﻴﺩﹰﺍ ﺜﺎﻭﻴ ﹰﺎ ﻓﻲ ﻋﺼﺎﺒﺔ *** ﻴﺼﺎﺒﻭﻥ ﻓﻲ ﻓﺞ ﻤﻥ ﺍﻷﺭﺽ ﺨﺎﺌﻑ‬
‫ﻓﻭﺍﺭﺱ ﻤﻥ ﺒﻐﺩﺍﺩ ﺃﻝﻑ ﺒﻴﻨﻬﻡ *** ﺘﹸﻘﻰ ﺍﷲ ﻨﺯﺍﻝﻭﻥ ﻋﻨﺩ ﺍﻝﺘﺯﺍﺤﻑ‬
‫ﺇﺫﺍ ﻓﺎﺭﻗﻭﺍ ﺩﻨﻴﺎﺨﻡ ﻓﺎﺭﻗﻭﺍ ﺍﻷﺫﻯ *** ﻭﺼﺎﺭﻭﺍ ﺇﻝﻰ ﻤﻴﻌﺎﺩ ﻤﺎ ﻓﻲ ﺍﻝﻤﺼﺎﺤﻑ‬
‫ﺃﻤﻭﻝﻰ ﺍﻝﻤﻭﺍﻝﻲ ﻝﻴﺱ ﻏﻴﺭﻙ ﻝﻲ ﻤﻭﻝﻰ *** ﻭﻤﺎ ﺃﺤﺩ‪ ‬ﻴﺎ ﺭﺏ ﻤﻨﻙ ﺒﺫﺍ ﺃﻭﻝﻰ‬
‫ﺘﺒﺭﺃﺕ ﻤﻥ ﺤﻭﻝﻲ ﺇﻝﻴﻙ ﻭﻗﻭﺘﻲ *** ﻓﻜﻥ ﻗﻭﺘﻲ ﻓﻲ ﻤﻁﻠﺒﻲ ﻭﻜﻥ ﺍﻝﺤﻭﻻ‬
‫ﻰ ﻤﺎ ﻝﻲ ﺴﻭﻯ ﺫﺍﻙ ﻤﺒﺘﻐﻰ *** ﻭﻝﻭ ﻝﻘﻴﺕ ﻨﻔﺴﻲ ﻋﻠﻰ ﻝﻴﻠﻪ ﺍﻝﻬﻭﻻ‬
‫ﻭﻫﺏ ﻝﻲ ﺭﻀ ‪‬‬

‫‪٢١٨‬‬
‫ﺍﻝﻠﻬﻡ ﻤﻜﻥ ﻝﻠﻤﺠﺎﻫﺩﻴﻥ ﻓﻲ ﺍﻷﺭﺽ‪ ،‬ﺍﻝﻠﻬﻡ ﻤﻜﻥ ﻝﻠﻤﻭﺤﺩﻴﻥ ﻓﻲ ﺍﻷﺭﺽ‪ ،‬ﺍﻝﻠﻬﻡ ﺠـﻴﺵ‬
‫ﺠﻴﻭﺸﻬﻡ‪ ،‬ﻭﺍﺒﻌﺙ ﺴﺭﺍﻴﺎﻫﻡ‪ ،‬ﻭﺨﻠﹼﺹ ﻨﻭﺍﻴﺎﻫﻡ‪ ،‬ﻭﺨﺫ ﺍﻝﻌﻴﻭﻥ ﻋﻨﻬﻡ‪ ،‬ﺍﻝﻠﻬﻡ ﻴﺴﺭ ﻝﻬﻡ ﻜـل‬
‫ﺨﻴﺭ‪ ،‬ﺍﻝﻠﻬﻡ ﻗﻭ ﺸﻭﻜﺘﻬﻡ ﻭﺁﻨﺱ ﻭﺤﺸﺘﻬﻡ‪ ،‬ﻭﻜﻥ ﻝﻬﻡ ﺍﻝﻌﻭﻥ ﻭﺍﻝﻨﺼﻴﺭ‪ ،‬ﻓﻬﻡ ﺃﻗﻭﻴﺎﺀ ﺒﻙ ﻴﺎ‬
‫ﺭﺏ ﺍﻝﻌﺎﻝﻤﻴﻥ‪.‬‬
‫ﺍﻝﻠﻬﻡ ﺇﻥ ﺃﻤﺭﻴﻜﺎ ﺠﺎﺀﺕ ﺒﺨﻴﻠﻬﺎ ﻭﺨﻴﻼﺌﻬﺎ ﺘﺤﺎﺩ ﺍﷲ ﻭﺭﺴﻭﻝﻪ‪ ،‬ﺍﻝﻠﻬﻡ ﻓﺄﺤﻤﻬﺎ ﺍﻝﻐـﺩﺍﺓ‪...‬‬
‫ﺍﻝﻠﻬﻡ ﻓﺄﺤﻤﻬﺎ ﺍﻝﻐﺩﺍﺓ‪ ،‬ﺍﻝﻠﻬﻡ ﻜﻤﺎ ﻤﺯﻗﺕ ﻤﻠﻙ ﻗﻴﺼﺭ ﻓﻤﺯﻕ ﻤﻠﻙ ﺒـﻭﺵ‪ ،‬ﺍﻝﻠﻬـﻡ ﺸـﺘﺕ‬
‫ﺸﻤﻠﻬﻡ ﻭﻓﺭﻕ ﺸﻤﻠﻬﻡ‪ ،‬ﻭﺍﺠﻌﻠﻬﻡ ﻏﻨﻴﻤﺔ ﻝﻠﻤﺴﻠﻤﻴﻥ‪.‬‬
‫ﺍﻝﻠﻬﻡ ﺍﻝﻌﻥ ﻁﻭﺍﻏﻴﺕ ﺍﻝﻌﺭﺏ ﻭﺍﻝﻌﺠﻡ‪ ،‬ﺍﻝﻠﻬﻡ ﻋﻠﻴﻙ ﺒﺎﻝﺤﻜﺎﻡ ﺍﻝﻤﺭﺘﺩﻴﻥ‪ ،‬ﺍﻝﻠﻬﻡ ﺃﺤـﺼﻬﻡ‪،‬‬
‫ﻭﺍﻗﺘﻠﻬﻡ ﺒﺩﺩﺍ‪ ،‬ﻭﻻ ﺘﻐﺎﺩﺭ ﻤﻨﻬﻡ ﺃﺤﺩﺍ‪ ،‬ﺍﻝﻠﻬﻡ ﺁﻤﻴﻥ‪.‬‬
‫ﺏ ﺍﻝ ‪‬ﺯﺭ‪‬ﻗﹶﺎﻭِﻱ‬
‫َﺃ ‪‬ﺒﻭ‪ ‬ﻤﺼ‪ ‬ﻌ ٍ‬
‫ﺠﻬ‪‬ﺎﺩ‬
‫ﻋ ِﺔ ﺍﻝﱠﺘﻭ‪‬ﺤِﻴ ِﺩ ‪‬ﻭ ﺍﻝ ِ‬
‫ﺠﻤ‪‬ﺎ ‪‬‬
‫َﺃ ِﻤﻴ‪ ‬ﺭ ‪‬‬
‫ﻕ – ﺒِﻼ ‪‬ﺩ ﺍﻝﺭ‪‬ﺍ ِﻓ ‪‬ﺩﻴ‪‬ﻥ‬
‫ﺍﻝ ِﻌﺭ‪‬ﺍ ﹸ‬

‫















‬

‫‪٢١٩‬‬
‫ﺍﻝﻤﺼﺎﺩﺭ ﻭﺍﻝﻤﺭﺍﺠﻊ‬

‫ﺃﻭﻻ‪ -‬ﺍﻝﻘﺭﺁﻥ ﻭﻋﻠﻭﻤﻪ‬

‫‪ .١‬ﺍﻝﻘﺭﺁﻥ ﺍﻝﻜﺭﻴﻡ ﺒﺎﻝﺭﺴﻡ ﺍﻝﻌﺎﺩﻱ‬
‫‪ .٢‬ﺘﻔﺴﻴﺭ ﺍﻝﻁﺒﺭﻱ‬
‫‪ .٣‬ﺘﻔﺴﻴﺭ ﺍﺒﻥ ﻜﺜﻴﺭ‬
‫‪ .٤‬ﺘﻔﺴﻴﺭ ﺍﻝﻘﺭﻁﺒﻲ‬
‫‪ .٥‬ﻗﻲ ﻅﻼل ﺍﻝﻘﺭﺁﻥ‬
‫‪ .٦‬ﺘﻔﺴﻴﺭ ﺃﺒﻲ ﺍﻝﺴﻌﻭﺩ‬
‫‪ .٧‬ﺭﻭﺡ ﺍﻝﻤﻌﺎﻨﻲ ﻝﻸﻝﻭﺴﻲ‬
‫‪ .٨‬ﺘﻔﺴﻴﺭ ﺍﻝﺒﻐﻭﻱ‬
‫ﺜﺎﻨﻴﺎ‪ -‬ﺍﻝﺴﻨﺔ ﺍﻝﻨﺒﻭﻴﺔ ﻭﺸﺭﻭﺤﻬﺎ‬
‫‪ .٩‬ﺼﺤﻴﺢ ﺍﻝﺒﺨﺎﺭﻱ‬
‫ﺼﺤﻴﺢ ﻤﺴﻠﻡ‬ ‫‪.١٠‬‬
‫ﺴﻨﻥ ﺃﺒﻲ ﺩﺍﻭﺩ‬ ‫‪.١١‬‬
‫ﺴﻨﻥ ﺍﻝﺘﺭﻤﺫﻱ‬ ‫‪.١٢‬‬
‫ﺴﻨﻥ ﺍﻝﻨﺴﺎﺌﻲ‬ ‫‪.١٣‬‬
‫ﺴﻨﻥ ﺍﺒﻥ ﻤﺎﺠﺔ‬ ‫‪.١٤‬‬
‫ﺴﻨﻥ ﺍﻝﺩﺍﺭﻗﻁﻨﻲ‬ ‫‪.١٥‬‬
‫ﺴﻨﻥ ﺍﻝﺒﻴﻬﻘﻲ‬ ‫‪.١٦‬‬
‫ﺴﻨﻥ ﺍﻝﺩﺍﺭﻤﻲ‬ ‫‪.١٧‬‬
‫ﻤﺴﻨﺩ ﺍﻹﻤﺎﻡ ﺃﺤﻤﺩ ﺒﻥ ﺤﻨﺒل‬ ‫‪.١٨‬‬
‫ﺼﺤﻴﺢ ﺍﺒﻥ ﺤﺒﺎﻥ‬ ‫‪.١٩‬‬
‫ﻤﺴﻨﺩ ﺃﺒﻲ ﻋﻭﺍﻨﺔ‬ ‫‪.٢٠‬‬
‫ﻤﻌﺠﻡ ﺍﻝﻁﺒﺭﺍﻨﻲ ﺍﻝﻜﺒﻴﺭ‬ ‫‪.٢١‬‬
‫ﺍﻝﻤﺴﺘﺩﺭﻙ ﻝﻠﺤﺎﻜﻡ‬ ‫‪.٢٢‬‬

‫‪٢٢٠‬‬
 ‫ﻤﺴﻥ ﺃﺒﻲ ﻴﻌﻠﻰ ﺍﻝﻤﻭﺼﻠﻲ‬ ‫‪.٢٣‬‬
‫ﻤﺴﻨﺩ ﺍﻝﺒﺯﺍﺭ‬ ‫‪.٢٤‬‬
‫ﻤﺠﻤﻊ ﺍﻝﺯﻭﺍﺌﺩ ﻝﻠﻬﻴﺜﻤﻲ‬ ‫‪.٢٥‬‬
‫ﺸﺭﺡ ﺼﺤﻴﺢ ﻤﺴﻠﻡ ﻝﻠﻨﻭﻭﻱ‬ ‫‪.٢٦‬‬
‫ﻓﺘﺢ ﺍﻝﺒﺎﺭﻱ ﺸﺭﺡ ﺼﺤﻴﺢ ﺍﻝﺒﺨﺎﺭﻱ ﻻﺒﻥ ﺤﺠﺭ‬ ‫‪.٢٧‬‬
‫ﻋﻤﺩﺓ ﺍﻝﻘﺎﺭﻱ ﺸﺭﺡ ﺍﻝﺒﺨﺎﺭﻱ ﻝﻠﻌﻴﻨﻲ‬ ‫‪.٢٨‬‬
‫ﻓﻴﺽ ﺍﻝﻘﺩﻴﺭ ﺸﺭﺡ ﺍﻝﺠﺎﻤﻊ ﺍﻝﺼﻐﻴﺭ ﻝﻠﻤﻨﺎﻭﻱ‬ ‫‪.٢٩‬‬
‫ﺼﺤﻴﺢ ﺍﻝﺠﺎﻤﻊ ﺍﻝﺼﻐﻴﺭ ﻝﻸﻝﺒﺎﻨﻲ‬ ‫‪.٣٠‬‬
‫ﺴﻠﺴﻠﺔ ﺍﻷﺤﺎﺩﻴﺙ ﺍﻝﺼﺤﻴﺤﺔ ﻝﻪ‬ ‫‪.٣١‬‬
‫ﺍﻝﻤﻘﺎﺼﺩ ﺍﻝﺤﺴﻨﺔ ﻝﻠﺴﺨﺎﻭﻱ‬ ‫‪.٣٢‬‬
‫ﺍﻝﺴﻨﺔ ﻻﺒﻥ ﺃﺒﻲ ﻋﺎﺼﻡ‬ ‫‪.٣٣‬‬
‫ﻨﻴل ﺍﻷﻭﻁﺎﺭ ﻝﻠﺸﻭﻜﺎﻨﻲ‬ ‫‪.٣٤‬‬
‫ﺍﻝﺴﻨﺔ ﻷﺒﻲ ﺒﻜﺭ ﺒﻥ ﺍﻝﺨﻼل‬ ‫‪.٣٥‬‬
‫ﺍﻝﻤﺼﻨﻑ ﻋﺒﺩ ﺍﻝﺭﺯﺍﻕ‬ ‫‪.٣٦‬‬
‫ﺍﻝﻤﺼﻨﻑ ﻻﺒﻥ ﺃﺒﻲ ﺸﻴﺒﺔ‬ ‫‪.٣٧‬‬
‫ﺍﻝﺴﻨﻥ ﺍﻝﻜﺒﺭﻯ ﻝﻠﻨﺴﺎﺌﻲ‬ ‫‪.٣٨‬‬
‫ﺃﺨﺒﺎﺭ ﻤﻜﺔ ﻝﻸﺯﺭﻗﻲ‬ ‫‪.٣٩‬‬
‫ﺩﻻﺌل ﺍﻝﻨﺒﻭﺓ ﻝﻠﺒﻴﻬﻘﻲ‬ ‫‪.٤٠‬‬
‫ﻤﺭﻗﺎﺓ ﺍﻝﻤﻔﺎﺘﻴﺢ ﺸﺭﺡ ﻤﺸﻜﺎﺓ ﺍﻝﻤﺼﺎﺒﻴﺢ‬ ‫‪.٤١‬‬
‫ﺍﻝﻨﻬﺎﻴﺔ ﻓﻲ ﻏﺭﻴﺏ ﺍﻝﺤﺩﻴﺙ ﻻﺒﻥ ﺍﻷﺜﻴﺭ‬ ‫‪.٤٢‬‬
‫ﺸﺭﺡ ﺴﻨﻥ ﺍﻝﻨﺴﺎﺌﻲ‬ ‫‪.٤٣‬‬
‫ﺜﺎﻝﺜﺎ‪ -‬ﻜﺘﺏ ﺍﻝﻔﻘﻪ‬
‫ﻤﺠﻤﻭﻉ ﻓﺘﺎﻭﻯ ﺸﻴﺦ ﺍﻹﺴﻼﻡ ﺍﺒﻥ ﺘﻴﻤﻴﺔ‬ ‫‪.٤٤‬‬
‫ﺘﻬﺫﻴﺏ ﺍﻝﺭﻴﺎﺴﺔ ﻭﺘﺭﺘﻴﺏ ﺍﻝﺴﻴﺎﺴﺔ‬ ‫‪.٤٥‬‬
‫ﺍﻷﺤﻜﺎﻡ ﺍﻝﺴﻠﻁﺎﻨﻴﺔ ﻷﺒﻲ ﻴﻌﻠﻰ‬ ‫‪.٤٦‬‬
‫ﺍﻷﺤﻜﺎﻡ ﺍﻝﺴﻠﻁﺎﻨﻴﺔ ﻝﻠﻤﺎﻭﺭﺩﻱ‬ ‫‪.٤٧‬‬

‫‪٢٢١‬‬
 ‫ﺍﻝﺨﻼﻓﺔ ﻭﺴﻠﻁﺔ ﺍﻷﻤﺔ‬ ‫‪.٤٨‬‬
‫ﻏﻴﺎﺙ ﺍﻷﻤﻡ ﻓﻲ ﺍﻝﺘﻴﺎﺙ ﺍﻝﻅﻠﻡ‬ ‫‪.٤٩‬‬
‫ﺍﻝﻤﺠﻤﻭﻉ ﺸﺭﺡ ﺍﻝﻤﻬﺫﺏ ‪ -‬ﺍﻝﺘﻜﻤﻠﺔ ﻝﻠﻤﻁﻴﻌﻲ‬ ‫‪.٥٠‬‬
‫ﺍﻹﻤﺎﻤﺔ ﺍﻝﻌﻅﻤﻰ ﻋﻨﺩ ﺃﻫل ﺍﻝﺴﻨﺔ ﻭﺍﻝﺠﻤﺎﻋﺔ‬ ‫‪.٥١‬‬
‫ﺤﺎﺸﻴﺘﺎ ﻗﻠﻴﻭﺒﻲ ‪ -‬ﻭﻋﻤﻴﺭﺓ‬ ‫‪.٥٢‬‬
‫ﺍﻝﻤﻨﻬﺎﺝ ﻝﻠﻨﻭﻭﻱ‬ ‫‪.٥٣‬‬
‫ﺘﺤﻔﺔ ﺍﻝﻤﺤﺘﺎﺝ ﻓﻲ ﺸﺭﺡ ﺍﻝﻤﻨﻬﺎﺝ‬ ‫‪.٥٤‬‬
‫ﻤﻐﻨﻲ ﺍﻝﻤﺤﺘﺎﺝ ﺇﻝﻰ ﻤﻌﺭﻓﺔ ﺃﻝﻔﺎﻅ ﺍﻝﻤﻨﻬﺎﺝ‬ ‫‪.٥٥‬‬
‫ﻨﻬﺎﻴﺔ ﺍﻝﻤﺤﺘﺎﺝ ﺇﻝﻰ ﺸﺭﺡ ﺍﻝﻤﻨﻬﺎﺝ‬ ‫‪.٥٦‬‬
‫ﺇﺭﺸﺎﺩ ﺍﻝﻔﺤﻭل ﻝﻠﺸﻭﻜﺎﻨﻲ‬ ‫‪.٥٧‬‬
‫ﻤﺂﺜﺭ ﺍﻹﻨﺎﻓﺔ ﻓﻲ ﻤﻌﺎﻝﻡ ﺍﻝﺨﻼﻓﺔ‬ ‫‪.٥٨‬‬
‫ﻁﺭﻕ ﺍﻨﺘﻬﺎﺀ ﻭﻻﻴﺔ ﺍﻝﺤﻜﺎﻡ‬ ‫‪.٥٩‬‬
‫ﺘﺘﻤﺔ ﺍﻝﺭﻭﺽ ﺍﻝﻨﻀﻴﺭ ﻝﻠﺴﻴﺩ ﺃﺤﻤﺩ ﺍﻝﺤﺴﻨﻲ‬ ‫‪.٦٠‬‬
‫ﺭﺌﺎﺴﺔ ﺍﻝﺩﻭﻝﺔ ﻓﻲ ﺍﻝﻔﻘﻪ ﺍﻹﺴﻼﻤﻲ‬ ‫‪.٦١‬‬
‫ﺍﻝﻤﻌﺘﻤﺩ ﻓﻲ ﺃﺼﻭل ﺍﻝﺩﻴﻥ ﻷﺒﻲ ﻴﻌﻠﻰ‬ ‫‪.٦٢‬‬
‫ﻁﺭﻕ ﺍﺨﺘﻴﺎﺭ ﺍﻝﺨﻠﻴﻔﺔ ﺩ ‪ .‬ﺍﻝﻨﺎﺩﻱ‬ ‫‪.٦٣‬‬
‫ﻤﺭﺍﺘﺏ ﺍﻹﺠﻤﺎﻉ ﻻﺒﻥ ﺤﺯﻡ‬ ‫‪.٦٤‬‬
‫ﺍﻝﻤﺒﺴﻭﻁ ﻝﻠﺴﺭﺨﺴﻲ‬ ‫‪.٦٥‬‬
‫ﺍﻝﻤﺤﻠﻰ ﻻﺒﻥ ﺤﺯﻡ‬ ‫‪.٦٦‬‬
‫ﺃﺼﻭل ﺍﻝﺴﺭﺨﺴﻲ‬ ‫‪.٦٧‬‬
‫ﺇﻋﻼﻡ ﺍﻝﻤﻭﻗﻌﻴﻥ ﻋﻥ ﺭﺏ ﺍﻝﻌﺎﻝﻤﻴﻥ ﻻﺒﻥ ﺍﻝﻘﻴﻡ‬ ‫‪.٦٨‬‬
‫ﺍﻝﻬﺩﺍﻴﺔ ﻝﻠﻤﺭﻏﻴﺎﻨﻲ‬ ‫‪.٦٩‬‬
‫ﺍﻝﻌﻨﺎﻴﺔ ﺸﺭﺡ ﺍﻝﻬﺩﺍﻴﺔ‬ ‫‪.٧٠‬‬
‫ﻓﺘﺢ ﺍﻝﻘﺩﻴﺭ ﻝﻠﻜﻤﺎل ﺒﻥ ﺍﻝﻬﻤﺎﻡ‬ ‫‪.٧١‬‬
‫ﺍﻝﻔﺘﺎﻭﻯ ﺍﻝﻜﺒﺭﻯ ﻻﺒﻥ ﺘﻴﻤﻴﺔ‬ ‫‪.٧٢‬‬

‫‪٢٢٢‬‬
 ‫ﺭﺍﺒﻌﺎ‪ -‬ﻜﺘﺏ ﻋﺎﻤﺔ‬
‫ﺍﻝﺩﺭﺭ ﺍﻝﺴﻨﻴﺔ‬ ‫‪.٧٣‬‬
‫ﺇﺤﻴﺎﺀ ﻋﻠﻭﻡ ﺍﻝﺩﻴﻥ‬ ‫‪.٧٤‬‬
‫ﻤﻨﻬﺎﺝ ﺍﻝﺴﻨﺔ ﺍﻝﻨﺒﻭﻴﺔ ﻻﺒﻥ ﺘﻴﻤﻴﺔ‬ ‫‪.٧٥‬‬
‫ﻤﺨﺘﺼﺭ ﻤﻨﻬﺎﺝ ﺍﻝﺴﻨﺔ ﺍﻝﻨﺒﻭﻴﺔ‬ ‫‪.٧٦‬‬
‫ﻤﺠﻤل ﺍﻋﺘﻘﺎﺩ ﺃﺌﻤﺔ ﺍﻝﺴﻠﻑ‬ ‫‪.٧٧‬‬
‫ﺍﻋﺘﻘﺎﺩ ﺃﻫل ﺍﻝﺴﻨﺔ‬ ‫‪.٧٨‬‬
‫ﺍﻝﻔﺼل ﻓﻲ ﺍﻝﻤﻠل ﻭﺍﻷﻫﻭﺍﺀ ﻭﺍﻝﻨﺤل ﻻﺒﻥ ﺤﺯﻡ‬ ‫‪.٧٩‬‬
‫ﺸﺭﺡ ﺃﺼﻭل ﺍﻋﺘﻘﺎﺩ ﺃﻫل ﺍﻝﺴﻨﺔ ﻭﺍﻝﺠﻤﺎﻋﺔ ﻝﻼﻝﻜﺎﺌﻲ‬ ‫‪.٨٠‬‬
‫ﻤﻘﺎﻻﺕ ﺍﻹﺴﻼﻤﻴﻴﻥ ﻝﻸﺸﻌﺭﻱ‬ ‫‪.٨١‬‬
‫ﺍﻝﻤﻠل ﻭﺍﻝﻨﺤل ﻝﻠﺸﻬﺭﺴﺘﺎﻨﻲ‬ ‫‪.٨٢‬‬
‫ﻨﻬﺎﻴﺔ ﺍﻷﺭﺏ ﻓﻲ ﻓﻨﻭﻥ ﺍﻷﺩﺏ‬ ‫‪.٨٣‬‬
‫ﺍﻝﻤﻐﻨﻲ ﻓﻲ ﺃﺒﻭﺍﺏ ﺍﻝﺘﻭﺤﻴﺩ ﻭﺍﻝﻌﺩل‬ ‫‪.٨٤‬‬
‫ﺃﺼﻭل ﺍﻝﺩﻴﻥ‬ ‫‪.٨٥‬‬
‫ﺘﺎﺭﻴﺦ ﺍﻹﺴﻼﻡ ﻝﻠﺫﻫﺒﻲ‬ ‫‪.٨٦‬‬
‫ﺍﻝﻤﻭﺍﻗﻑ ﻝﻺﻴﺠﻲ‬ ‫‪.٨٧‬‬
‫ﻓﻀﺎﺌﺢ ﺍﻝﺒﺎﻁﻨﻴﺔ ﻝﻠﻐﺯﺍﻝﻲ‬ ‫‪.٨٨‬‬
‫ﺍﻝﻨﻅﺭﻴﺎﺕ ﺍﻝﺴﻴﺎﺴﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ‬ ‫‪.٨٩‬‬
‫ﺍﻝﻁﺒﻘﺎﺕ ﺍﻝﻜﺒﺭﻯ ﻻﺒﻥ ﺴﻌﺩ‬ ‫‪.٩٠‬‬
‫ﻤﻴﺯﺍﻥ ﺍﻻﻋﺘﺩﺍل ﻝﻠﺫﻫﺒﻲ‬ ‫‪.٩١‬‬
‫ﺘﻬﺫﻴﺏ ﺍﻝﺘﻬﺫﻴﺏ ﻻﺒﻥ ﺤﺠﺭ‬ ‫‪.٩٢‬‬
‫ﺴﻴﺭﺓ ﺍﺒﻥ ﻫﺸﺎﻡ‬ ‫‪.٩٣‬‬
‫ﻗﻁﻑ ﺍﻝﺜﻤﺭ ﻓﻲ ﺒﻴﺎﻥ ﻋﻘﻴﺩﺓ ﺃﻫل ﺍﻷﺜﺭ‬ ‫‪.٩٤‬‬
‫ﻤﺴﺎﺌل ﺍﻝﺠﺎﻫﻠﻴﺔ ﺍﻝﺘﻲ ﺨﺎﻝﻑ ﻓﻴﻬﺎ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺃﻫل‬ ‫‪.٩٥‬‬
‫ﺍﻝﺠﺎﻫﻠﻴﺔ‬
‫ﺍﻝﺒﺩﺍﻴﺔ ﻭﺍﻝﻨﻬﺎﻴﺔ ﻻﺒﻥ ﻜﺜﻴﺭ‬ ‫‪.٩٦‬‬

‫‪٢٢٣‬‬
 ‫ﺍﻝﺒﻬﺠﺔ‬ ‫‪.٩٧‬‬
‫ﺍﻝﺭﻭﺡ ﻻﺒﻥ ﺍﻝﻘﻴﻡ‬ ‫‪.٩٨‬‬
‫ﻝﺴﺎﻥ ﺍﻝﻌﺭﺏ‬ ‫‪.٩٩‬‬
‫ﻁﺎﻝﺒﺎﻥ ﻤﻥ ﺤﻠﻡ ﺍﻝﻤﻼ ﺇﻝﻰ ﺇﻤﺎﺭﺓ ﺍﻝﻤﺅﻤﻨﻴﻥ‪ ،‬ﻤﻭﻝﻭﻱ ﺤﻔﻴﻅ ﺍﷲ ﺤﻘـﺎﻨﻲ‪،‬‬ ‫‪.١٠٠‬‬
‫ﻤﻌﻬﺩ ﺍﻝﺩﺭﺍﺴﺎﺕ ﺍﻝﺴﻴﺎﺴﻴﺔ‪ ،‬ﺇﺴﻼﻡ ﺁﺒﺎﺩ‪ ،‬ﺒﺎﻜﺴﺘﺎﻥ‪ ،‬ﺍﻝﻁﺒﻌﺔ ﺍﻷﻭﻝﻰ ‪١٩٩٧‬‬
‫‪Chronicle of Events in Afghanistan .١٠١‬‬
‫‪ .١٠٢‬ﻤﻭﺴﻭﻋﺔ ‪infoplease‬‬
‫ﺤﻴﺎﺓ ﺍﻝﺼﺤﺎﺒﺔ‬ ‫‪.١٠٣‬‬
‫ﺍﻝﻤﻭﺴﻭﻋﺔ ﺍﻝﺸﺎﻤﻠﺔ ﺍﻹﺼﺩﺍﺭ ﺍﻝﺜﺎﻨﻲ‬ ‫‪.١٠٤‬‬
‫ﺍﻝﻌﻤﺩﺓ ﻓﻲ ﺇﻋﺩﺍﺩ ﺍﻝﻌﺩﺓ‬ ‫‪.١٠٥‬‬
‫ﺍﻝﺠﺎﻤﻊ ﻝﻜﻠﻤﺎﺕ ﻭﺩﺭﻭﺱ ﺍﻝﺯﺭﻗﺎﻭﻱ ﺭﺤﻤﻪ ﺍﷲ‬ ‫‪.١٠٦‬‬
‫ﺘﺎﺭﻴﺦ ﺍﻝﺭﺴل ﻭﺍﻝﻤﻠﻭﻙ ﻝﻠﻁﺒﺭﻱ‬ ‫‪.١٠٧‬‬
‫ﺘﺎﺭﻴﺦ ﺍﻝﺨﻠﻔﺎﺀ ﻝﻠﺴﻴﻭﻁﻲ‬ ‫‪.١٠٨‬‬
‫ﻤﺸﺎﺭﻉ ﺍﻷﺸﻭﺍﻕ ﺇﻝﻰ ﻤﺼﺎﺭﻉ ﺍﻝﻌﺸﺎﻕ‬ ‫‪.١٠٩‬‬
‫ﺘﺎﺭﻴﺦ ﺩﻤﺸﻕ ﻻﺒﻥ ﻋﺴﺎﻜﺭ‬ ‫‪.١١٠‬‬
‫ﻓﺘﺎﻭﻯ ﻭﺍﺴﺘﺸﺎﺭﺍﺕ ﺍﻹﺴﻼﻡ ﺍﻝﻴﻭﻡ‬ ‫‪.١١١‬‬
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 ‫ﺍﻝﻔﻬﺭﺱ ﺍﻝﻌﺎﻡ ‪:‬‬

‫ﻤﻘﺩﻤﺔ ﻭﺯﺍﺭﺓ ﺍﻹﻋﻼﻡ ‪٤ .............................................................................................................‬‬

‫ﺍﻝﻤﻘﺩﻤﺔ ‪٥ .............................................................................................................................‬‬
‫ﺍﻝﻔﺼل ﺍﻷﻭل ‪٧ .......................................................................................................................‬‬
‫ﺃﻫﻤﻴﺔ ﺍﻝﺩﻭﻝﺔ ﻭﺤﺎﺠﺔ ﺍﻷﻤﺔ ﺇﻝﻴﻬﺎ ‪٧ ...............................................................................................‬‬
‫ﻭﺠﻭﺏ ﻗﻴﺎﻡ ﺍﻝﺩﻭﻝﺔ ﺍﻝﻤﺴﻠﻤﺔ‪٧ .......................................................................................... . . .‬‬
‫ﺃﻫﻤﻴﺔ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ‪١٦ ....................................................................................................‬‬
‫ﺍﻝﻔﺼل ﺍﻝﺜﺎﻨﻲ ‪٢١ ....................................................................................................................‬‬
‫ﻤﺸﺭﻭﻋﻴﺔ ﻗﻴﺎﻡ ﺩﻭﻝﺔ ﺍﻝﻌﺭﺍﻕ ﺍﻹﺴﻼﻤﻴﺔ ‪٢١ .....................................................................................‬‬
‫ﻨﺒﺫﺓ ﻤﺨﺘﺼﺭﺓ ﻋﻥ ﺍﻝﻁﺭﻴﻘﺔ ﺍﻝﺸﺭﻋﻴﺔ ﻓﻲ ﺘﻨﺼﻴﺏ ﺍﻹﻤﺎﺭﺓ ‪٢٦ ..........................................................‬‬
‫ﺘﻨﺒﻴﻪ‪٢٨ ...................................................................................................................... :‬‬
‫ﻓﺼل ‪٣٢ ...........................................................................................................................‬‬
‫ﻓﻲ ﺘﻔﺼﻴل ﺍﻝﻘﻭل ﻓﻲ ﺍﻝﻁﺭﻴﻘﺔ ﺍﻷﻭﻝﻰ ﻝﺘﻨﺼﻴﺏ ﺍﻹﻤﺎﻡ ﻭﻫﻲ ﺒﻴﻌﺔ ﺃﻫل ﺍﻝﺤل ﻭﺍﻝﻌﻘﺩ ‪٣٢ ............................‬‬
‫ﻓﺼل ‪٤٦ ...........................................................................................................................‬‬
‫ﻓﻲ ﺘﻔﺼﻴل ﺍﻝﻘﻭل ﻓﻲ ﺍﻝﻁﺭﻴﻘﺔ ﺍﻝﺜﺎﻨﻴﺔ ﻝﺘﻨﺼﻴﺏ ﺍﻹﻤﺎﻡ ﻭﻫﻲ ﺍﻝﻌﻬﺩ ﻝﺭﺠل ﻤﻥ ﺒﻌﺩﻩ ‪٤٦ .............................‬‬
‫ﺃﻭ ﹰﻻ ‪٥٠ ............................................................................................................................‬‬
‫ﺍﻝﺩﻭﺍﻋﻲ ﺍﻝﺸﺭﻋﻴﺔ ﻝﻘﻴﺎﻡ ﺩﻭﻝﺔ ﺍﻝﻌﺭﺍﻕ ﺍﻹﺴﻼﻤﻴﺔ ‪٥٠ ......................................................................‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﻤﺠﻠﺱ ﺸﻭﺭﻯ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻤﺘﻅﺎﻫﺭ ﺒﻘﻭﺓ ﻭﺸﻭﻜﺔ ﻋﻅﻴﻤﺔ ﺘﺴﻴﻁﺭ ﻋﻠﻰ ﺍﻷﺭﺽ‪٥٠ .................... :‬‬
‫ﺘﻨﺒﻴﻪ‪٥٦ ...................................................................................................................... :‬‬
‫ﺜﺎﻨﻴﹰﺎ‪:‬ﻤﺠﻠﺱ ﺸﻭﺭﻯ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻨﻤﻭﺫﺝ ﻝﻼﺠﺘﻤﺎﻉ ﻭﺍﻝﺘﻌﺎﻀﺩ‪٥٧ .................................................. :‬‬
‫ﺜﺎﻝﺜﹰﺎ‪ :‬ﻤﺠﻠﺱ ﺍﻝﺸﻭﺭﻯ ﻭﻤﻥ ﺜﻡ ﺤﻠﻑ ﺍﻝﻤﻁﻴﺒﻴﻥ ﻤﺘﺄﻫل ﻹﻋﻼﻥ ﺍﻝﺩﻭﻝﺔ ﻝﻔﻘﺩﺍﻥ ﺍﻝﻤﺘﺄﻫﻠﻴﻥ ﺃﻭ ﻝﺘﺄﺨﺭﻫﻡ ﻋﻥ‬
‫ﺘﻨﺼﻴﺒﻬﺎ‪٦٠ ................................................................................................................. :‬‬
‫ﺭﺍﺒﻌﹰﺎ‪ :‬ﻤﺠﻠﺱ ﺍﻝﺸﻭﺭﻯ ﻭﻤﻥ ﺜﻡ ﺤﻠﻑ ﺍﻝﻤﻁﻴﺒﻴﻥ ﻤﺸﻬﻭﺩ ﻝﻪ ﺒﺎﻝﻔﻀل ﻭﺍﻝﺨﻴﺭﻴﺔ ﻤﻥ ﻜﺒﺎﺭ ﻭﺠﻬﺎﺀ ﺍﻷﻤﺔ‪٦٢:‬‬
‫ﺨﺎﻤﺴﹰﺎ‪ :‬ﻤﺠﻠﺱ ﺍﻝﺸﻭﺭﻯ ﻭﻤﻥ ﺜﻡ ﺤﻠﻑ ﺍﻝﻤﻁﻴﺒﻴﻥ ﺒﻔﺼﺎﺌﻠﻪ ﺍﻝﻤﺒﺎﺭﻜﺔ ﻴﻤﺜل ﻨﻤﻭﺫﺠﹰﺎ ﻤﺒﺎﺭﻜﹰﺎ ﻝﻁﺎﺌﻔﺔ ﺍﻝﻌﻠﻡ‬
‫ﻭﺍﻝﺠﻬﺎﺩ ﺍﻝﻤﻨﺼﻭﺭﺓ‪٦٣ .................................................................................................... :‬‬
‫ﺴﺎﺩﺴﹰﺎ‪ :‬ﺍﺭﺘﻘﺎﺀ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﻓﻲ ﻤﺴﺘﻭﻯ ﺍﻝﺘﺠﻬﻴﺯﺍﺕ ﻭﺍﻝﻜﻔﺎﺀﺍﺕ ﺍﻝﻤﺨﺘﻠﻔﺔ‪٦٥ ................................... :‬‬
‫ﺴﺎﺒﻌﹰﺎ‪ :‬ﻭﺠﻭﺏ ﺴﻴﺎﺴﺔ ﺸﺅﻭﻥ ﺍﻝﻤﺴﻠﻤﻴﻥ‪٦٦ .......................................................................... :‬‬
‫ﺍﻝﻤﻁﺎﻝﺏ ﺍﻝﺸﺭﻋﻴﺔ ﺍﻝﺘﻲ ﺘﻠﺢ ﻋﻠﻰ ﻀﺭﻭﺭﺓ ﻗﻴﺎﻡ ﺩﻭﻝﺔ ﺘﺘﻤﺜل ﻓﻲ ﻨﻘﺎﻁ‪٦٨ ....................................... :‬‬
‫ﺇﺩﺍﺭﺓ ﺍﻝﻭﻀﻊ ﺍﻝﻤﻌﺎﺸﻲ‪٦٩ ............................................................................................ :‬‬
‫ﺜﺎﻤﻨًﹰﺎ‪ :‬ﺍﺠﺘﻤﺎﻉ ﺍﻝﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻝﻌﺭﺍﻕ ﻋﻠﻰ ﻜﻠﻤﺔ ﺴﻭﺍﺀ ﺘﺤﺕ ﺭﺍﻴﺔ ﺇﺴﻼﻤﻴﺔ ﻭﺍﺤﺩﺓ‪٧٠ ............................ :‬‬
‫ﻓﺼل ‪٧٦ ...............................................................................................................................‬‬
‫ﻓﻲ ﻭﺍﺠﺒﺎﺕ ﺍﻹﻤﺎﻡ ﺍﻝﺸﺭﻋﻴﺔ ﻭﻗﻴﺎﻡ ﻤﺠﻠﺱ ﺸﻭﺭﻯ ﺍﻝﻤﺠﺎﻫﺩﻴﻥ ﺒﻬﺎ ‪٧٦ ....................................................‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺤﻔﻅ ﺍﻝ ‪‬ﺩﻴ‪‬ﻥ ﻋﻠﻰ ﺃﺼﻭﻝﻪ ﺍﻝﻤﺴﺘﻘﺭﺓ ﻭﻤﺎ ﺃﺠﻤﻊ ﻋﻠﻴﻪ ﺴﻠﻑ ﺍﻷﻤﺔ‪٧٦ ........................................... :‬‬

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‫ﺜﺎﻨﻴﹰﺎ‪ :‬ﺘﻨﻔﻴﺫ ﺍﻷﺤﻜﺎﻡ ﺒﻴﻥ ﺍﻝﻤﺘﺸﺎﺠﺭﻴﻥ‪٧٧ .................................................................................. :‬‬
‫ﺜﺎﻝﺜﹰﺎ‪ :‬ﻨﺼﺏ ﺍﻝﻘﻀﺎﺓ ﻭﺍﻝﺤﻜﺎﻡ‪٧٨ ............................................................................................. :‬‬
‫ﺭﺍﺒﻌﹰﺎ‪ :‬ﻓﻙ ﺍﻝﻌﺎﻨﻲ ﻭﺤﻔﻅ ﺍﻝﺒﻴﻀﺔ ﻭﺍﻝﺫﺏ ﻋﻥ ﺍﻝﺤﺭﻴﻡ‪٨٠ ............................................................ :‬‬
‫ﺨﺎﻤﺴﹰﺎ‪ :‬ﺇﻗﺎﻤﺔ ﺍﻝﺤﺩﻭﺩ‪٨٠ ................................................................................................. :‬‬
‫ﺴﺎﺩﺴﹰﺎ‪ :‬ﺩﻓﻊ ﺍﻝﻌﺩﻭ ﺍﻝﺼﺎﺌل ﻭﺘﺤﺼﻴﻥ ﺍﻝﺜﻐﻭﺭ‪٨١ ..................................................................... :‬‬
‫ﺴﺎﺒﻌﹰﺎ‪ :‬ﺠﺒﺎﻴﺔ ﺍﻝﺯﻜﺎﺓ ﻭﺇﺤﺭﺍﺯ ﺍﻝﻔﻲﺀ ﻭﺍﻝﺼﺩﻗﺎﺕ ﻭﻏﻴﺭﻫﺎ ﻤﻥ ﻤﻭﺍﺭﺩ ﺒﻴﺕ ﺍﻝﻤﺎل‪٨٤ ............................ :‬‬
‫ﺜﺎﻤﻨﹰﺎ‪ :‬ﻜﻔﺎﻝﺔ ﺃﺴﺭ ﺍﻝﺸﻬﺩﺍﺀ ﻭﺍﻷﺴﺭﻯ ﻭﻤﻥ ﻻ ﺤﻴﻠﺔ ﻝﻪ‪ ،‬ﻭﻤﻌﻭﻨﺔ ﺍﻝﺠﻨﺩ‪٨٥ ...................................... :‬‬
‫ﺘﺎﺴﻌﹰﺎ‪ :‬ﺘﻭﻝﻴﺔ ﺍﻝﺜﻘﺎﺕ ﺍﻷﻜﻔﺎﺀ‪٨٧ ......................................................................................... :‬‬
‫ﺜﺎﻨﻴﺎ ‪٩٠ ............................................................................................................................‬‬
‫ﺍﻝﺩ‪‬ﻭﺍﻋﻲ ﺍﻝﺴ‪‬ﻴﺎﺴﻴ‪‬ﺔ‪٩٠ .........................................................................................................:‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺘﻭﺠﻴﻪ ﺍﻝﻀﺭﺒﺔ ﺍﻝﻤﺯﻝﺯﻝﺔ ﻝﻠﻌﺩﻭ ﺍﻝﺼﻠﻴﺒﻲ ﻭﺍﻝﻤﺭﺘﺩ‪٩٠ ........................................................ :‬‬
‫ﺜﺎﻨﻴﹰﺎ‪ :‬ﺘﻔﻨﻴﺩ ﻤﺯﺍﻋﻡ ﺍﻝﺤﻜﻭﻤﺔ ﺍﻝﻌﺭﺍﻗﻴﺔ ﺍﻝﻌﻤﻴﻠﺔ ﻭﻓﻀﺢ ﺃﺒﺎﻁﻴﻠﻬﺎ‪٩٧ ................................................:‬‬
‫ﺜﺎﻝﺜﹰﺎ‪ :‬ﻤلﺀ ﺍﻝﻔﺭﺍﻍ ﺍﻝﺴﻴﺎﺴﻲ‪٩٨ ......................................................................................... :‬‬
‫ﺭﺍﺒﻌﹰﺎ‪ :‬ﺘﺸﻜﻴل ﺠﺒﻬﺔ ﺴﻴﺎﺴﻴﺔ ﺇﺴﻼﻤﻴﺔ ﻤﻭﺤﺩﺓ‪٩٩ .................................................................... :‬‬
‫ﺨﺎﻤﺴﹰﺎ‪ :‬ﺜﻤﺎﺭ ﺍﻝﺠﻬﺎﺩ ﻴﻘﻁﻔﻬﺎ ﺍﻝﻤﺠﺎﻫﺩﻭﻥ ﻗﺒل ﻏﻴﺭﻫﻡ‪١٠٠ .........................................................:‬‬
‫ﺴﺎﺩﺴﹰﺎ‪ :‬ﺍﻻﻝﺘﻔﺎﻑ ﻋﻠﻰ ﺍﻝﻤﺘﺎﺠﺭﻴﻥ ﺒﺎﺴﻡ ﺍﻝﺠﻬﺎﺩ‪١٠١ ................................................................ :‬‬
‫ﻻ ﺭﺍﻴﺔ ﻤﻊ ﺭﺍﻴﺔ ﺍﻝﺘﻭﺤﻴﺩ ‪١٠٣ ............................................................................................‬‬
‫ﺍﻝﻔﺼل ﺍﻝﺜﺎﻝﺙ ‪١١١ ..................................................................................................................‬‬
‫ﺏ ؟‪١١١ ..............................................................................................‬‬
‫ﺒﻤﺎﺫﺍ ﺴﻨﺘﱠﻬ ‪‬ﻡ ﻭﺒﻤﺎﺫﺍ ﺴﻨﺠﻴ ‪‬‬
‫ﻓﺼل ﻓﻲ ﻭﺠﻭﺏ ﺍﻻﺠﺘﻤﺎﻉ ﺘﺤﺕ ﺭﺍﻴﺔ ﺍﻝﺤﻕ ﺒﺈﻤﺎﻡ ﻭﺍﺤﺩ ‪١١٤ ..........................................................‬‬
‫ﺍﻝﻔﺼل ﺍﻝﺜﺎﻝﺙ ‪١٢٠ ..................................................................................................................‬‬
‫ﺍﻝﺸﺒﻬﺎﺕ ‪١٢٠ ........................................................................................................................‬‬
‫‪ _١‬ﺴﻴﻘﺎل‪ :‬ﺩﻭﻝﺘﻜﻡ ﺍﻝﻤﻌﻠﻨﺔ ﺘﻔﺘﻘﺭ ﺇﻝﻰ ﺍﻝﺸﺭﻋﻴﺔ‪ ،‬ﻷﻨﻬﺎ ﺘﻔﻘﺩ ﺃﻫﻡ ﻤﻘﻭﻤﺎﺕ ﺍﻝﺩﻭﻝﺔ ﻭﻫﻭ ﺍﻷﺭﺽ‪ ،‬ﻭﺃﻨﺘﻡ‬
‫ﺘﺨﺎﻝﻔﻭﻥ ﺒﺫﻝﻙ ﺴﻨﺔ ﻨﺒﻴﻜﻡ ﺍﻝﺫﻱ ﺃﻗﺎﻡ ﺩﻭﻝﺘﻪ ﺒﻌﺩ ﺘﻤﻜﻨﻪ ﻤﻥ ﺍﻷﺭﺽ ﻭﺤﺼﻭل ﺍﻝﺸﻭﻜﺔ ﻝﻪ ﻓﻲ ﺍﻝﻤﺩﻴﻨﺔ ﻭﻫﻲ‬
‫ﺇﻗﻠﻴﻡ ﻭﺍﻀﺢ ﻭﻤﺤﺩﺩ‪ ،‬ﻭﻨﺤﻥ ﻻ ﻨﺭﻯ ﻝﻜﻡ ﺤﺩﻭﺩﹰﺍ ﻭﺍﻀﺤﺔ ﻭﻻ ﻅﻬﻭﺭﹰﺍ ﺒﻴﻨﺎﹰ‪ ،‬ﻜﻤﺎ ﻫﻭ ﻤﻔﺘﺭﺽ ﻓﻲ ﺍﻝﺩﻭل‬
‫ﺍﻝﺴﻴﺎﺩﻴﺔ ﻭﺍﻝﻤﻌﺎﺼﺭﺓ ؟ ‪١٢٠ ...................................................................................................‬‬
‫‪ _٢‬ﺴﻴﻘﺎل‪ :‬ﺩﻭﻝﺘﻜﻡ ﺍﻝﻤﻌﻠﻨﺔ ﺘﻔﺘﻘﺭ ﻝﻠﺸﺭﻋﻴﺔ ﻷﻨﻬﺎ ﺃﻗﻴﻤﺕ ﻤﻊ ﻭﺠﻭﺩ ﻤﺤﺘل ﻏﺎﺯ ﻝﻸﺭﺽ‪ ،‬ﻓﻠﻭ ﺃﻨﻜﻡ ﺍﻨﺘﻅﺭﺘﻡ‬
‫ﺤﺎل ﺨﺭﻭﺠﻪ ﻤﻥ ﺍﻝﻌﺭﺍﻕ‪ ،‬ﺜﻡ ﻗﻤﺘﻡ ﺒﺈﻨﻔﺎﺫ ﻤﺭﺍﺩﻜﻡ ﻝﻜﺎﻥ ﺃﺤﺭﻯ ﻭﺃﻝﻴﻕ ﺒﺎﻝﻘﺒﻭل ! ‪١٢٧ ...............................‬‬
‫ﻭﻨﻘﻭل‪١٦١ ...................................................................................................................... :‬‬
‫ﻭﺃﻤﺎ ﻝﻤﺎﺫﺍ ﻻ ﻴﻜﻭﻥ ﻤﺸﺭﻭﻉ ﺍﻝﺩﻭﻝﺔ ﻋﻠﻰ ﻜﺎﻤل ﺍﻝﺘﺭﺍﺏ ﺍﻝﻌﺭﺍﻗﻲ؟‪١٦٥ .............................................‬‬
‫‪ _٨‬ﺴﻴﻘﺎل‪ :‬ﻗﺩ ﺴﻠﻤﻨﺎ ﻝﻜﻡ ﺃﻥ ﺍﻝﻀﺭﻭﺭﺓ ﻝﻬﺎ ﺃﺤﻜﺎﻡ‪ ،‬ﻭﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺃﻤﺭ ﻻ ﻤﻨﺎﺹ ﻤﻨﻪ‪ ،‬ﻭﻝﻜﻥ ﻫﻼ ﺍﺨﺘﺭﺘﻡ‬
‫ﺃﻤﻴﺭﹰﺍ ﻝﻬﺫﻩ ﺍﻝﺩﻭﻝﺔ ﻤﻌﺭﻭﻓﺎﹰ ﺒﺎﺴﻤﻪ ﻭﻋﻴﻨﻪ ﺤﺘﻰ ﺘﻁﻤﺌﻥ ﺍﻝﻨﻔﻭﺱ ﻝﺒﻴﻌﺘﻪ ﻭﺘﻨﺸﺭﺡ ﺍﻝﻘﻠﻭﺏ ﻝﻁﺎﻋﺘﻪ!! ‪١٦٧ .......‬‬
‫ﺍﻝﻔﺼل ﺍﻝﺭﺍﺒﻊ ‪١٧٢ ..................................................................................................................‬‬
‫ﻭﺠﻭﺏ ﻤﻨﺎﺼﺭﺓ ﺍﻝﺩﻭﻝﺔ ﺍﻹﺴﻼﻤﻴﺔ‪١٧٢ ..........................................................................................‬‬

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‫ﺍﻝﺤﻕ ﺒﺎﻝﻘﺎﻓﻠﺔ ‪١٩٢ ..................................................................................................................‬‬
‫ﺍﻝﻤﺼﺎﺩﺭ ﻭﺍﻝﻤﺭﺍﺠﻊ ‪٢٢٠ ...........................................................................................................‬‬

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