Hukm Ad-Dimuqratiya 2 - Abu Mariam Al-Moukhlif أبو مريم المخلف

‫ﺣﻜﻢ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺍﻹﺻﺪﺍﺭ ﺍﻟﺜﺎﱐ‬
‫ﺗﺄﻟﻴﻒ‬
‫ﺍﻟﺸﻴﺦ ﺃﰊ ﻣﺮﱘ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻃﻼﻉ ﺍﳌﺨﻠﻒ‬
‫‪١‬‬
‫‪www.ansarattawhed.com‬‬ ‫ﺃﻧﺼﺎﺭ ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﻟﻘﺪ ﺗﻌﺮﺽ ﺍﻹﺳﻼﻡ ﻣﻨﺬ ﻗﺮﻭﻥ ﳍﺠﻤﺔ ﺻﻠﻴﺒﻴﺔ ﺧﻄﲑﺓ ﻣﻨﻈﻤﺔ ﺍﺳﺘﻬﺪﻓﺖ ﺳﻠﺦ ﺍﳌﺴﻠﻤﲔ‬
‫ﻣﻦ ﺩﻳﻨﻬﻢ ﻭﺇﺧﺮﺍﺟﻬﻢ ﻣﻦ ﺍﻹﺳﻼﻡ ﻓﻠﻤﺎ ﱂ ﻳﺘﻤﻜﻦ ﺍﻟﻜﻔﺎﺭ ﻣﻦ ﻧﺰﻉ ﺍﺳﻢ ﺍﻹﺳﻼﻡ ﻣﻦ‬
‫ﺍﳌﺴﻠﻤﲔ ﻋﻤﺪﻭﺍ ﺇﱃ ﺣﻴﻠﺔ ﺃﺧﺮﻯ ﻹﺧﺮﺍﺝ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺩﻳﻨﻬﻢ ﻭﻫﻲ ﻧﺰﻉ ﺣﻘﻴﻘﺔ ﺍﻹﺳﻼﻡ‬
‫ﻣﻦ ﺣﻴﺎﺓ ﺍﳌﺴﻠﻤﲔ ﲝﻴﺚ ﻳﺒﻘﻰ ﻟﻠﻤﺴﻠﻤﲔ ﺍﺳﻢ ﺍﻹﺳﻼﻡ ﻣﻦ ﻏﲑ ﺣﻘﻴﻘﺔ‪.‬‬
‫ﻭﻗﺪ ﳒﺤﻮﺍ ﰲ ﻫﺬﻩ ﺍﳊﻤﻠﺔ ﺃﳝﺎ ﳒﺎﺡ ﻓﻘﺪ ﺗﺸﻮﻫﺖ ﻣﻔﺎﻫﻴﻢ ﺍﻹﺳﻼﻡ ﻭﺣﻘﻴﻘﺘﻪ ﻋﻨﺪ‬
‫ﺍﳌﺴﻠﻤﲔ ﻭﲢﻄﻤﺖ ﺛﻮﺍﺑﺖ ﺍﻟﺪﻳﻦ ﻋﻨﺪﻫﻢ ﻣﻦ ﺧﻼﻝ ﻏﺰﻭ ﻓﻜﺮﻱ ﻣﻨﻈﻢ ﴰﻞ ﲨﻴﻊ ﻣﻨﺎﺣﻲ‬
‫ﺍﳊﻴﺎﺓ ﺍﺳﺘﻌﻤﻠﻮﺍ ﰲ ﻫﺬﻩ ﺍﳌﻌﺮﻛﺔ ﲨﻴﻊ ﻣﺎ ﻳﺴﺘﻄﻴﻌﻮﻧﻪ ﻣﻦ ﻗﺪﺭﺍﺕ ﻭﻋﻤﻠﻮﺍ ﻛﺬﻟﻚ ﻋﻠﻰ‬
‫ﺍﺳﺘﻤﺮﺍﺭ ﻫﺬﺍ ﺍﻟﻐﺰﻭ ﻭﻋﺪﻡ ﺗﻮﻗﻔﻪ ﺑﻞ ﻭﺟﻨﺪﻭﺍ ﰲ ﻫﺬﺍ ﺍﻟﻐﺰﻭ ﺃﺑﻨﺎﺀ ﺟﻠﺪﺗﻨﺎ ﻓﺤﻤﻠﻮﺍ ﺍﻟﺮﺍﻳﺔ‬
‫ﻋﻨﻬﻢ ﻭﻗﺎﻣﻮﺍ ‪‬ﺬﺍ ﺍﻟﺪﻭﺭ ﺍﳋﻄﲑ ﺃﳝﺎ ﻗﻴﺎﻡ‪.‬‬
‫ﻭﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺗﻌﺮﺿﺖ ﳍﺎ ﺍﻷﻣﺔ ﻓﻔﺘﺖ ﻋﻀﺪ ﻫﺬﻩ ﺍﻷﻣﺔ ﻭﺃﺻﺎﺑﺘﻬﺎ ﰲ ﻣﻘﺘﻞ‬
‫ﻓﺮﺽ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻭﲢﻜﻤﻴﻬﺎ ﻋﻠﻰ ﺭﻗﺎ‪‬ﻢ ﻭﳏﺎﺭﺑﺔ ﻣﻦ ﻳﺮﻳﺪ ﻧﻘﺾ ﻫﺬﺍ ﺍﻟﺼﻨﻢ‬
‫ﺑﻜﻞ ﻣﺎ‬ ‫ﻫﺬﺍ ﺍﻟﺼﻨﻢ‬ ‫ﺍﻟﺪﻓﺎﻉ ﻋﻦ‬ ‫ﻭﺃﻭﻟﻴﺎﺅﻫﻢ ﻳﺴﺘﺒﺴﻠﻮﻥ ﰲ‬ ‫ﻓﺘﺠﺪ ﺍﻟﻜﻔﺎﺭ‬ ‫ﻭﲢﻄﻴﻤﻪ‬
‫ﻳﺴﺘﻄﻴﻌﻮﻧﻪ ﳌﺎ ﻳﻌﻠﻤﻮﻥ ﺃﻥ ﲢﻄﻴﻤﻪ ﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﻫﺰﳝﺔ ﻟﻠﻜﻔﺎﺭ ﻭﺩﺣﺮ ﻟﻐﺰﻭﻫﻢ ﺍﻟﻔﻜﺮﻱ‪.‬‬
‫ﻭﻗﺒﻞ ﺃﻥ ﻧﺒﲔ ﺣﻜﻢ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﳚﺐ ﺃﻥ ﻧﺒﲔ ﺣﻘﻴﻘﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺣﱴ ﻧﺘﺼﻮﺭﻫﺎ‬
‫ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﻓﺈﻥ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﻓﺮﻉ ﻋﻦ ﺗﺼﻮﺭﻩ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻓﻬﻲ‪ :‬ﻛﻠﻤﺔ ﻳﻮﻧﺎﻧﻴﺔ ﺍﻷﺻﻞ ﻭﻫﻲ ﻣﻜﻮﻧﺔ ﻣﻦ ﻛﻠﻤﺘﲔ‪ ،‬ﺃﺿﻴﻔﺖ‬
‫ﺇﺣﺪﺍﳘﺎ ﺇﱃ ﺍﻷﺧﺮﻯ‪.‬‬
‫ﺃﻭﻻﳘﺎ‪ :‬ﺩﳝﻮﺱ ﻭﻫﻲ ﺗﻌﲏ ﺍﻟﺸﻌﺐ‪.‬‬
‫‪٢‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﻛﺮﺍﺗﻮﺱ ﻭﻫﻲ ﺗﻌﲏ ﺍﳊﻜﻢ ﺃﻭ ﺍﻟﺴﻠﻄﺔ‪.‬‬
‫ﻓﺼﺎﺭﺕ ﺍﻟﻜﻠﻤﺔ ﺍﳌﺮﻛﺒﺔ ﻣﻦ ﻫﺎﺗﲔ ﺍﻟﻜﻠﻤﺘﲔ ﺗﻌﲏ‪ :‬ﺣﻜﻢ ﺍﻟﺸﻌﺐ ﺃﻭ ﺳﻠﻄﺔ ﺍﻟﺸﻌﺐ‪،‬‬
‫ﻭﻋﻠﻰ ﺫﻟﻚ‪ :‬ﻓـ "ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ" ﻫﻲ ﺫﻟﻚ ﺍﻟﻨﻈﺎﻡ ﻣﻦ ﺃﻧﻈﻤﺔ ﺍﳊﻜﻢ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺍﳊﻜﻢ ﻓﻴﻪ‬
‫ﺃﻭ ﺍﻟﺴﻠﻄﺔ ﺃﻭ ﺳﻠﻄﺔ ﺇﺻﺪﺍﺭ ﺍﻟﻘﻮﺍﻧﲔ ﻭﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﻣﻦ ﺣﻖ ﺍﻟﺸﻌﺐ ﺃﻭ ﺍﻷﻣﺔ ﺃﻭ ﲨﻬﻮﺭ‬
‫ﺍﻟﻨﺎﺱ ﻭﻟﻴﺲ ﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻫﻲ ﺍﳌﻌﻤﻮﻝ ﻓﻴﻬﺎ ﺍﻟﻴﻮﻡ ﰲ ﺍﻟﺪﻭﻝ ﺍﳌﻨﺘﺴﺒﺔ ﻟﻺﺳﻼﻡ ﺍﻟﱵ ﺗﻄﺒﻖ‬
‫ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻭﺗﺪﻋﻮ ﺇﻟﻴﻬﺎ ﻭﺗﻠﺰﻡ ﺍﻟﻨﺎﺱ ‪‬ﺎ ﺑﻞ ﻫﺬﺍ ﻫﻮ ﺍﳊﻜﻢ ﺍﻟﺬﻱ ﻳﻜﺎﺩ ﻳﺴﻮﺩ ﰲ ﺍﻟﻌﺎﱂ ﻛﻠﻪ‬
‫ﻌﺖ‪‬‬
‫ﻄ‪‬‬
‫ﻣﻦﹺ ﺍﺳ‪‬ﺘ ﹶ‬
‫ﺰﺯ‪ ‬‬
‫}ﻭ‪‬ﺍﺳ‪‬ﺘﻔﹾ ﹺ‬ ‫ﻭﻫﻮ ﺍﻟﺬﻱ ﺟﻨﺪ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻪ ﺧﻴﻠﻪ ﻭﺭﺟﻠﻪ ﻷﻧﻪ ﺣﻜﻢ ﺍﻟﺸﻴﻄﺎﻥ‬
‫ﻭﻋ‪‬ﺪ‪‬ﻫ‪‬ﻢ‪‬‬
‫ﻷﻣ‪‬ﻮ‪‬ﺍﻝﹺ ﻭ‪‬ﺍﻷَﻭ‪‬ﻻﺩ‪ ‬‬
‫ﺭﻛﹾﻬ‪‬ﻢ‪ ‬ﻓ‪‬ﻲ ﺍ َ‬
‫ﻭﺷ‪‬ﺎ ﹺ‬
‫ﺟ ‪‬ﻠﻚ‪ ‬‬
‫ﺭ ﹺ‬
‫ﻭ‪‬‬‫ﻭﹶﺃﺟ‪ ‬ﻠﺐ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻬﹺﻢ ﹺﺑﺨ‪‬ﻴ‪ ‬ﻠﻚ‪ ‬‬
‫ﻮ‪‬ﺗﻚ‪ ‬‬
‫ﻣ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﹺﺑﺼ‪ ‬‬
‫ﻥ ﹺﺇﻻﱠ ﻏﹸﺮ‪‬ﻭﺭﺍﹰ{]ﺍﻹﺳﺮﺍﺀ‪.[٦٤:‬‬
‫ﻢ ﺍﻟﺸ‪ ‬ﻴﻄﹶﺎ ﹸ‬
‫ﻭﻣ‪‬ﺎ ‪‬ﻳﻌ‪‬ﺪ‪‬ﻫ‪ ‬‬
‫‪‬‬
‫ﻓﺄﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ ﺇﻣﺎ ﻋﺒﻴﺪ ﻟﻠﺸﻴﻄﺎﻥ ﺑﻄﺎﻋﺘﻪ ﻭﲢﻜﻴﻢ ﺷﺮﻋﻪ ﺃﻭ ﺟﻨﺪ ﻟﻠﺸﻴﻄﺎﻥ ﻳﻘﻮﻣﻮﻥ‬
‫ﻋﻠﻰ ﲪﺎﻳﺔ ﺷﺮﻉ ﺍﻟﺸﻴﻄﺎﻥ ﻭﲢﻜﻴﻤﻪ ﺑﲔ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻓﺎﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻣﻦ ﺟﻬﺔ ﻫﻲ ﻧﻈﺎﻡ ﻋﺎﻡ ﻳﻨﻮﺏ ﺑﻪ ﺃﻋﻀﺎﺀ ﰲ ﺍ‪‬ﺎﻟﺲ ﺍﻟﻨﻴﺎﺑﻴﺔ ﺃﻭ ﺍ‪‬ﺎﻟﺲ‬
‫ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﺃﻭ ﺍﻟﱪﳌﺎﻧﺎﺕ ﻋﻦ ﺍﻟﺸﻌﺐ ﰲ ﻭﺿﻊ ﻗﻮﺍﻧﲔ ﻳﻌﻤﻞ ‪‬ﺎ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﻫﺬﻩ ﺍﻟﻮﺟﻪ‬
‫ﺍﻟﱪﳌﺎﱐ ﻟﻠﺪﳝﻘﺮﺍﻃﻴﺔ‪.‬‬
‫ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻭﻫﻮ ﺃﺛﺮ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻌﺎﻡ ﺃﻱ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﱵ ﻳﻀﻌﻬﺎ ﺍ‪‬ﻠﺲ ﺍﻟﻨﻴﺎﰊ‬
‫ﻟﻴﺤﻜﻢ ‪‬ﺎ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺿﺮﻭﺭﺓ ﺑﺎﳊﺲ ﻭﺍﳌﺸﺎﻫﺪﺓ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﻻ ﺗﺮﺟﻊ ﺇﱃ‬
‫ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﻻ ﺗﺴﺘﻨﺪ ﺇﻟﻴﻪ ﻭﺣﱴ ﻟﻮ ﺍﺳﺘﻨﺪﺕ ﺇﱃ ﺷﻲﺀ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻉ ﺇﳕﺎ ﻋﻠﻰ‬
‫‪٣‬‬
‫ﺳﺒﻴﻞ ﺍﻟﺘﺒﻊ ﻻ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺳﺘﻘﻼﻝ ﺃﻱ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﺗﺎﺑﻌﺔ ﳊﻜﻢ ﺍﻟﺪﺳﺘﻮﺭ ﻓﻬﻮ ﺍﳌﻬﻴﻤﻦ‬
‫ﻋﻠﻴﻬﺎ ﺍﳊﺎﻛﻢ ﳍﺎ ‪ ،‬ﳍﺎ ﺻﻔﺎﺕ ﺣﻜﻢ ﺍﻟﺪﺳﺘﻮﺭ ﻻ ﺻﻔﺎﺕ ﺣﻜﻢ ﺍﷲ ﺍﻟﺬﻱ ﻻ ﻳﺄﺗﻴﻪ ﺍﻟﺒﺎﻃﻞ ﻣﻦ‬
‫ﺑﲔ ﻳﺪﻳﻪ ﻭﻻ ﻣﻦ ﺧﻠﻔﻪ‪.‬‬
‫ﻭﻫﺬﻩ ﺍ‪‬ﺎﻟﺲ ﺍﻟﻨﻴﺎﺑﻴﺔ ﺃﺻﺒﺤﺖ ﻫﻲ ﺍﻟﺴﻠﻄﺔ ﺍﻟﻌﻠﻴﺎ ﰲ ﺍﻟﺪﻭﻟﺔ ﻻ ﺳﻠﻄﺔ ﺃﻋﻠﻰ ﻣﻨﻬﺎ‬
‫ﻓﻬﻲ ﺍﻟﱵ ﺗﺸﺮﻉ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻭﻛﻞ ﻗﺎﻧﻮﻥ ﻭﺍﻓﻘﺖ ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﻟﺴﻠﻄﺔ ﻭﺍﺟﺐ ﺍﻟﺘﻨﻔﻴﺬ‬
‫ﻭﺍﻟﺘﻄﺒﻴﻖ ﻭﺇﻥ ﺧﺎﻟﻒ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﻓﻬﻲ ﻋﻨﺪﻫﻢ ﺳﻠﻄﺔ ﺃﻋﻠﻰ ﻣﻦ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﻓﻬﻲ‬
‫ﺗﺸﺮﻉ ﻛﻤﺎ ﻳﺸﺮﻉ ﺍﷲ ﻭﲢﻠﻞ ﻭﲢﺮﻡ ﻛﻤﺎ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﳛﺮﻡ ﻭﳛﻠﻞ‪.‬‬
‫ﰒ ﺇﻥ ﺃﺣﻜﺎﻡ ﻫﺬﻩ ﺍﻟﺴﻠﻄﺔ ﻭﻫﻲ ﻣﺎ ﻳﺴﻤﻮ‪‬ﺎ ﺑﺄﻧﻔﺴﻬﻢ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﻏﲑ ﻗﺎﺑﻞ‬
‫ﻟﻠﺮﺩ ﻋﻨﺪﻫﻢ ﻣﱴ ﻣﺎ ﺍﺗﻔﻖ ﺍﻷﻏﻠﺒﻴﺔ ﻋﻠﻰ ﺍﻟﻘﺎﻧﻮﻥ ﻭﻻ ﺍﻟﺘﻌﻘﻴﺐ ﺇﻻ ﺑﺎﻗﺘﺮﺍﺡ ﻗﺎﻧﻮﻥ ﺟﺪﻳﺪ‬
‫ﻳﻌﺮﺽ ﻋﻠﻰ ﻧﻔﺲ ﺍﳍﻴﺌﺔ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﻓﺈﻥ ﻭﺍﻓﻘﺖ ﺑﺎﻷﻏﻠﺒﻴﺔ ﺃﻟﻐﻲ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﻘﺪﱘ ﻭﻋﻤﻞ‬
‫ﻓﺎﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺧﻠﻌﺖ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺴﻠﻄﺔ ﺻﻔﺔ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻓﻤﻨﺤﺘﻬﺎ ﺍﳊﻖ‬ ‫ﺑﺎﻟﻘﺎﻧﻮﻥ ﺍﳉﺪﻳﺪ‬
‫ﺍﳌﻄﻠﻖ ﰲ ﺍﻟﺘﺸﺮﻳﻊ ﻭﻧﺼﺒﺘﻬﺎ ﺭﺑﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﳊﻜﻢ ﻭﺍﻟﺘﺸﺮﻳﻊ ﻭﻫﺬﺍ ﺷﺮﻙ ﺃﻛﱪ‬
‫ﳐﺮﺝ ﻣﻦ ﺍﳌﻠﺔ ﻣﻌﻠﻮﻡ ﻣﻦ ﺩﻳﻦ ﺍﳌﺴﻠﻤﲔ ﺿﺮﻭﺭﺓ ﻭﺑﺈﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﳍﺬﺍ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻌﺎﻡ ﻭﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﺍﳌﻌﻤﻮﻝ ‪‬ﺎ ﺑﲔ ﺍﻟﻨﺎﺱ ﻗﺎﻝ‬
‫ﻭﻳ‪‬ﺆ‪‬ﻣ‪‬ﻦ ﺑﹺﺎﻟ ﹼﻠﻪ‪ ‬ﹶﻓﻘﹶﺪ‪‬‬

‫ﻜﻔﹸﺮ‪ ‬ﺑﹺﺎﻟﻄﱠﺎﻏﹸﻮﺕ‪ ‬‬
‫ﻤﻦ‪ ‬ﻳ ﹾ‬
‫ﻐﻲ‪ ‬ﹶﻓ ‪‬‬
‫ﻣﻦ‪ ‬ﺍ ﹾﻟ ‪‬‬
‫ﺮﺷ‪‬ﺪ‪ ‬‬
‫ﺗﻌﺎﱃ}ﻻﹶ ﹺﺇﻛﹾﺮ‪‬ﺍﻩ‪ ‬ﻓ‪‬ﻲ ﺍﻟﺪ‪‬ﻳﻦﹺ ﻗﹶﺪ ﺗ‪‬ﺒ‪‬ﻴﻦ‪ ‬ﺍﻟ ‪‬‬
‫‪]{‬ﺍﻟﺒﻘﺮﺓ‪[٢٥٦:‬‬
‫ﺳﻤ‪‬ﻴﻊ‪ ‬ﻋ‪‬ﻠ‪‬ﻴﻢ‬
‫ﻡ ﻟﹶﻬ‪‬ﺎ ﻭ‪‬ﺍﻟ ﹼﻠﻪ‪ ‬‬
‫ﻔﺼ‪‬ﺎ ‪‬‬
‫ﻰ ﻻﹶ ﺍﻧ ‪‬‬
‫ﻘ ‪‬‬
‫ﻮﹾﺛ ﹶ‬
‫ﺓ ﺍﻟﹾ ‪‬‬
‫ﻭ‪‬‬‫ﻚ ﺑﹺﺎ ﹾﻟﻌ‪‬ﺮ‪ ‬‬
‫ﺴ ‪‬‬
‫ﻤ ‪‬‬
‫ﺍﺳ‪‬ﺘ ‪‬‬
‫ﺰﻝﹶ ﻣ‪‬ﻦ ﻗﹶﺒ‪ ‬ﻠﻚ‪‬‬

‫ﻭﻣ‪‬ﺎ ﺃﹸﻧ ﹺ‬
‫ﺰﻝﹶ ﹺﺇﻟﹶ ‪‬ﻴﻚ‪ ‬‬
‫ﻋﻤ‪‬ﻮﻥﹶ ﹶﺃﻧ‪‬ﻬ‪‬ﻢ‪ ‬ﺁﻣ‪‬ﻨ‪‬ﻮﺍﹾ ﹺﺑﻤ‪‬ﺎ ﺃﹸﻧ ﹺ‬
‫ﺰ‪‬‬
‫ﻭﻗﺎﻝ}ﹶﺃﻟﹶﻢ‪ ‬ﺗ‪‬ﺮ‪ ‬ﹺﺇﻟﹶﻰ ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﻳ‪ ‬‬
‫ﻭﻳ‪‬ﺮﹺﻳﺪ‪ ‬ﺍﻟﺸ‪ ‬ﻴﻄﹶﺎﻥﹸ ﺃﹶﻥ ‪‬ﻳﻀ‪‬ﻠﱠﻬ‪‬ﻢ‪‬‬

‫ﻜﻔﹸﺮ‪‬ﻭﺍﹾ ﹺﺑﻪ‪ ‬‬
‫ﻭﻗﹶﺪ‪ ‬ﹸﺃﻣ‪‬ﺮ‪‬ﻭﺍﹾ ﺃﹶﻥ ‪‬ﻳ ﹾ‬
‫ﻛﻤ‪‬ﻮﺍﹾ ﹺﺇﻟﹶﻰ ﺍﻟﻄﱠﺎﻏﹸﻮﺕ‪ ‬‬
‫ﻳ‪‬ﺮﹺﻳﺪ‪‬ﻭﻥﹶ ﺃﹶﻥ ﻳ‪‬ﺘﺤ‪‬ﺎ ﹶ‬
‫ﻻ ‪‬ﺑﻌ‪‬ﻴﺪﺍﹰ{]ﺍﻟﻨﺴﺎﺀ‪[٦٠:‬‬
‫ﻼ ﹰ‬
‫ﺿ ﹶ‬
‫‪‬‬
‫‪٤‬‬
‫ﺭﺳ‪‬ﻮﻻﹰ ﹶﺃﻥ‪ ‬ﺍﻋ‪‬ﺒ‪‬ﺪ‪‬ﻭﺍﹾ ﺍﻟﻠﹼﻪ‪ ‬ﻭ‪‬ﺍﺟ‪‬ﺘ‪‬ﻨﹺﺒ‪‬ﻮﺍﹾ ﺍﻟﻄﱠﺎﻏﹸﻮﺕ‪ ‬ﹶﻓﻤ‪‬ﻨ‪‬ﻬ‪‬ﻢ ﻣ‪‬ﻦ‪‬‬

‫ﻣﺔ‪ ‬‬
‫ﻭﻟﹶﻘﹶﺪ‪ ‬ﺑﻌ‪‬ﺜﹾﻨ‪‬ﺎ ﻓ‪‬ﻲ ﻛﹸﻞﱢ ﺃﹸ ‪‬‬
‫ﻭﻗﺎﻝ} ‪‬‬
‫ﻷﺭ‪‬ﺽﹺ ﻓﹶﺎﻧﻈﹸﺮ‪‬ﻭﺍﹾ ﻛﹶﻴ‪‬ﻒ‪ ‬ﻛﹶﺎﻥﹶ ﻋ‪‬ﺎﻗ‪‬ﺒﺔﹸ‬

‫ﺴﲑ‪‬ﻭﺍﹾ ﻓ‪‬ﻲ ﺍ َ‬
‫ﺣﻘﱠﺖ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﺍﻟﻀ‪‬ﻼﻟﹶﺔﹸ ﹶﻓ ِ‬
‫ﻣﻦ‪ ‬‬
‫ﻭﻣ‪‬ﻨ‪‬ﻬ‪‬ﻢ ‪‬‬
‫ﻫ‪‬ﺪ‪‬ﻯ ﺍﻟ ﹼﻠﻪ‪ ‬‬
‫ﺬﺑﹺﲔ‪]{‬ﺍﻟﻨﺤﻞ‪[٣٦:‬‬
‫ﻤﻜﹶ ﱢ‬
‫ﺍ ﹾﻟ ‪‬‬
‫ﻭﹶﺃﻧ‪‬ﺎﺑ‪‬ﻮﺍ ﹺﺇﻟﹶﻰ ﺍﻟ ﱠﻠﻪ‪ ‬ﻟﹶﻬ‪‬ﻢ‪ ‬ﺍﻟﹾ‪‬ﺒﺸ‪‬ﺮ‪‬ﻯ ﻓﹶ‪‬ﺒﺸ‪‬ﺮ‪‬‬

‫ﻭﻗﺎﻝ}ﻭ‪‬ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﺍﺟ‪‬ﺘ‪‬ﻨ‪‬ﺒ‪‬ﻮﺍ ﺍﻟﻄﱠﺎﻏﹸﻮﺕ‪ ‬ﺃﹶﻥ ‪‬ﻳﻌ‪‬ﺒ‪‬ﺪ‪‬ﻭﻫ‪‬ﺎ ‪‬‬
‫ﻋ‪‬ﺒ‪‬ﺎﺩ‪]{‬ﺍﻟﺰﻣﺮ‪.[١٧:‬‬
‫ﻓﻬﺬﻩ ﺍﻟﺪﺳﺎﺗﲑ ﻭﺍﻟﻘﻮﺍﻧﲔ ﻃﻮﺍﻏﻴﺖ ﻷ‪‬ﺎ ﺟﻌﻠﺖ ﻧﺪ ﳊﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﺷﺮﻋﻪ ﻓﻬﻲ ﻗﺮﺁﻥ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﻟﺬﺍ ﻳﺮﻳﺪ ﺍﻟﺸﻴﻄﺎﻥ ﺑﺎﳊﻜﻢ ‪‬ﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﺃﻥ ﻳﻀﻞ ﺍﻟﻨﺎﺱ ﺿﻼﻻ ﺑﻌﻴﺪﺍ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﻣﻦ ﺍﻟﻐﻲ ﻭﻻ ﺷﻚ ﻭﻻ ﳜﺎﻟﻒ ﻣﺴﻠﻢ ﻷﻧﻪ ﺧﺎﻟﻔﺖ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ‬
‫ﻫﻮ ﺍﻟﺮﺷﺪ ﻓﻮﺟﺐ ﺍﻟﻜﻔﺮ ‪‬ﺬﺍ ﺍﻟﻐﻲ ﻭﻣﻦ ﱂ ﻳﻜﻔﺮ ‪‬ﺬﺍ ﺍﻟﻐﻲ ﱂ ﻳﺴﺘﻤﺴﻚ ﺑﺎﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ‬
‫ﻭﺍﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ ﻫﻲ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪.‬‬
‫ﻭﻣﻦ ﻭﺿﻊ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ﻧﺼﺐ ﻧﻔﺴﻪ ﺭﺏ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻭﺍﻟﻌﺒﺎﺩﺓ ﺗﺮﺟﻊ ﻟﻠﺸﻴﻄﺎﻥ ﻷﻧﻪ‬
‫ﺬﻛﹶﺮﹺ ﺍﺳ‪‬ﻢ‪ ‬ﺍﻟﻠﹼﻪ‪‬‬

‫ﻣﻤ‪‬ﺎ ﻟﹶﻢ‪ ‬ﻳ‪ ‬ﹾ‬
‫ﻛﻠﹸﻮﺍﹾ ‪‬‬
‫ﻭﻻﹶ ﺗ‪ ‬ﹾﺄ ﹸ‬
‫ﻫﻮ ﺍﻟﺬﻱ ﺃﻭﺣﻰ ﻷﻭﻟﻴﺎﻩ ﻣﻦ ﺍﻟﻄﻮﺍﻏﻴﺖ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ} ‪‬‬
‫ﻭﹺﺇﻥﹾ ﹶﺃﻃﹶﻌ‪‬ﺘﻤ‪‬ﻮﻫ‪‬ﻢ‪ ‬ﺇﹺ‪‬ﻧﻜﹸﻢ‪‬‬

‫ﺩﻟﹸﻮﻛﹸﻢ‪ ‬‬
‫ﻭﻟ‪‬ﻴ‪‬ﺂﺋ‪‬ﻬﹺﻢ‪ ‬ﻟ‪‬ﻴﺠ‪‬ﺎ ‪‬‬
‫ﻭﹺﺇﻥﱠ ﺍﻟﺸ‪‬ﻴ‪‬ﺎﻃ‪‬ﲔ‪ ‬ﻟﹶﻴ‪‬ﻮﺣ‪‬ﻮﻥﹶ ﹺﺇﻟﹶﻰ ﺃﹶ ‪‬‬
‫ﺴﻖ‪ ‬‬
‫ﻔ ‪‬‬
‫ﻭﹺﺇ‪‬ﻧﻪ‪ ‬ﹶﻟ ‪‬‬
‫ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬‬
‫ﹸﻮﻥﹶ{]ﺍﻷﻧﻌﺎﻡ‪[١٢١:‬‬
‫ﺮﻛ‬‫ﻤﺸ‪ ‬ﹺ‬
‫ﹶﻟ ‪‬‬
‫ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﹶﺃﻓﱠﺎﻙ‪ ‬ﹶﺃﺛ‪‬ﻴﻢﹴ‬

‫ﺰﻝﹸ ‪‬‬
‫ﻋﻠﹶﻰ ﻣ‪‬ﻦ‪ ‬ﺗ‪‬ﻨ‪‬ﺰ‪‬ﻝﹸ ﺍﻟﺸ‪‬ﻴ‪‬ﺎﻃ‪‬ﲔ‪ (٢٢١) ‬ﺗ‪‬ﻨ‪ ‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ}ﻫ‪‬ﻞﹾ ﹸﺃﻧ‪‬ﺒ‪‬ﹸﺌﻜﹸﻢ‪ ‬‬
‫ﺫﺑ‪‬ﻮﻥﹶ )‪] { (٢٢٣‬ﺍﻟﺸﻌﺮﺍﺀ[‪.‬‬

‫ﻭﹶﺃﻛﹾﺜﹶﺮ‪‬ﻫ‪‬ﻢ‪ ‬ﻛﹶﺎ ‪‬‬
‫ﻊ ‪‬‬
‫ﻤ ‪‬‬
‫ﺴ ‪‬‬
‫ﻥ ﺍﻟ ‪‬‬
‫)‪ (٢٢٢‬ﻳ ﹾﻠﻘﹸﻮ ﹶ‬
‫ﻓﺒﻌﺚ ﺍﷲ ﺍﻷﻧﺒﻴﺎﺀ ﲨﻴﻌﺎ ﺑﺎﻟﻜﻔﺮ ‪‬ﺬﻩ ﺍﻟﻄﻮﺍﻏﻴﺖ ﻭﺍﻟﱪﺍﺀﺓ ﻣﻨﻬﺎ ﻭﺍﺟﺘﻨﺎ‪‬ﺎ ﻭﺗﻜﻔﲑ ﺃﻫﻠﻬﺎ‬
‫ﻭﺍﻟﱪﺍﺀﺓ ﻣﻨﻬﻢ ﻓﻤﻦ ﱂ ﳛﻘﻖ ﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﱂ ﳛﻘﻖ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ)ﻭﻣﻌﻠﻮﻡ ﺑﺎﻻﺿﻄﺮﺍﺭ ﻣﻦ ﺩﻳﻦ ﺍﳌﺴﻠﻤﲔ ﻭﺑﺎﺗﻔﺎﻕ‬
‫‪٥‬‬
‫ﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ‪ :‬ﺃﻥ ﻣﻦ ﺳﻮﻍ ﺍﺗﺒﺎﻉ ﻏﲑ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﻭ ﺍﺗﺒﺎﻉ ﺷﺮﻳﻌﺔ ﻏﲑ ﺷﺮﻳﻌﺔ ﳏﻤﺪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﻬﻮ ﻛﺎﻓﺮ‪ .‬ﻭﻫﻮ ﻛﻜﻔﺮ ﻣﻦ ﺁﻣﻦ ﺑﺒﻌﺾ ﺍﻟﻜﺘﺎﺏ ﻭﻛﻔﺮ ﺑﺒﻌﺾ‬
‫ﺮﻗﹸﻮﺍﹾ ﺑ‪ ‬ﻴﻦ‪ ‬ﺍﻟﻠﹼﻪ‪‬‬

‫ﻭﻳ‪‬ﺮﹺﻳﺪ‪‬ﻭﻥﹶ ﺃﹶﻥ ﻳ‪‬ﻔﹶ ‪‬‬
‫ﺳ ‪‬ﻠﻪ‪ ‬‬
‫ﺭ ‪‬‬
‫ﻭ‪‬‬‫ﻜﻔﹸﺮ‪‬ﻭﻥﹶ ﺑﹺﺎﻟ ﹼﻠﻪ‪ ‬‬
‫ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﹺﺇﻥﱠ ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﻳ ﹾ‬
‫ﻭﻟﹶـ‪‬ﺌﻚ‪‬‬
‫ﻼ ﺃﹸ ‪‬‬
‫ﻚ ﺳ‪‬ﺒﹺﻴ ﹰ‬
‫ﺫ‪‬ﻟ ‪‬‬
‫ﻦ ﹶ‬
‫ﻥ ﺃﹶﻥ ﻳ‪‬ﺘﺨ‪‬ﺬﹸﻭﹾﺍ ﺑ‪‬ﻴ‪ ‬‬
‫ﻭﻳ‪‬ﺮﹺﻳﺪ‪‬ﻭ ﹶ‬
‫ﺾ ‪‬‬
‫ﺮ ﺑﹺ‪‬ﺒﻌ‪ ‬ﹴ‬
‫ﻜﻔﹸ ‪‬‬
‫ﻭ‪‬ﻧ ﹾ‬
‫ﺾ ‪‬‬
‫ﻦ ﺑﹺ‪‬ﺒﻌ‪ ‬ﹴ‬
‫ﻣ ‪‬‬
‫ﺆ‪‬‬‫ﻥ ﻧ‪ ‬‬
‫ﺭﺳ‪ ‬ﻠﻪ‪ ‬ﻭ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶ‬
‫ﻭ‪‬‬‫‪‬‬
‫ﺪﻧ‪‬ﺎ ‪‬ﻟ ﹾﻠﻜﹶﺎﻓ‪‬ﺮﹺﻳﻦ‪ ‬ﻋ‪‬ﺬﹶﺍﺑ‪‬ﺎ ﻣ‪‬ﻬﹺﻴﻨ‪‬ﺎ{ ]ﺍﻟﻨﺴﺎﺀ‪([١٥٠،١٥١:‬‬

‫ﻭﹶﺃﻋ‪‬ﺘ‪ ‬‬
‫ﺣﻘ‪‬ﺎ ‪‬‬
‫ﻥ ‪‬‬
‫ﻢ ﺍﹾﻟﻜﹶﺎﻓ‪‬ﺮ‪‬ﻭ ﹶ‬
‫ﻫ‪ ‬‬
‫ﻓﻬﺬﺍ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻌﺎﻡ ﻭﻫﻮ ﻧﻈﺎﻡ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻭﻣﺎ ﻳﻨﺘﺞ ﻋﻨﻪ ﻣﻦ ﻗﻮﺍﻧﲔ ﻳﺸﺮﻋﻮ‪‬ﺎ ﰲ ﻫﺬﻩ‬
‫ﺍ‪‬ﺎﻟﺲ ﺍﻟﻨﻴﺎﺑﻴﺔ ﻃﻮﺍﻏﻴﺖ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺍﳉﻮﺯﻳﺔ)ﺍﻟﻄﺎﻏﻮﺕ‪ :‬ﻣﺎ ﲡﺎﻭﺯ ﺑﻪ ﺍﻟﻌﺒﺪ ﺣﺪﻩ‬
‫ﻣﻦ‪ :‬ﻣﻌﺒﻮﺩ ‪ ،‬ﺃﻭ ﻣﺘﺒﻮﻉ ‪ ،‬ﺃﻭ ﻣﻄﺎﻉ ‪ ،‬ﻓﻄﺎﻏﻮﺕ ﻛﻞ ﻗﻮﻡ ﻣﻦ ﻳﺘﺤﺎﻛﻤﻮﻥ ﺇﻟﻴﻪ ﻏﲑ ﺍﷲ‬
‫ﻭﺭﺳﻮﻟﻪ ‪ ،‬ﺃﻭ ﻳـﻌﺒﺪﻭﻧﻪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺃﻭ ﻳﺘﺒﻌﻮﻧﻪ ﻋﻠﻰ ﻏﲑ ﺑﺼﲑﺓ ﻣﻦ ﺍﷲ ‪ ،‬ﺃﻭ ﻳﻄﻴﻌﻮﻧﻪ ﻓﻴﻤﺎ‬
‫ﻻ ﻳﻌﻠﻤﻮﻥ ﺃﻥ ﻃﺎﻋﺔ ﷲ (‪.‬‬
‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ)ﻭﺍﻟﻄﺎﻏﻮﺕ‪ :‬ﻋﺎﻡ ﰲ ﻛﻞ ﻣﺎ ﻋﺒﺪ ﻣﻦ ﺩﻭﻥ‬
‫ﺍﷲ‪ ،‬ﻓﻜﻞ ﻣﺎ ﻋﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪ ،‬ﻭﺭﺿﻲ ﺑﺎﻟﻌﺒﺎﺩﺓ‪ ،‬ﻣﻦ ﻣﻌﺒﻮﺩ‪ ،‬ﺃﻭ ﻣﺘﺒﻮﻉ‪ ،‬ﺃﻭ ﻣﻄﺎﻉ ﰲ ﻏﲑ‬
‫ﻃﺎﻋﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻓﻬﻮ ﻃﺎﻏﻮﺕ ؛ ﻭﺍﻟﻄﻮﺍﻏﻴﺖ ﻛﺜﲑﺓ‪ ،‬ﻭﺭﺅﻭﺳﻬﻢ ﲬﺴﺔ‪.‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﺍﻟﺪﺍﻋﻲ ﺇﱃ ﻋﺒﺎﺩﺓ ﻏﲑ ﺍﷲ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﺃﱂ ﺃﻋﻬﺪ ﺇﻟﻴﻜﻢ ﻳﺎ‬
‫ﺑﲏ ﺁﺩﻡ ﺃﻥ ﻻ ﺗﻌﺒﺪﻭﺍ ﺍﻟﺸﻴﻄﺎﻥ ﺇﻧﻪ ﻟﻜﻢ ﻋﺪﻭ ﻣﺒﲔ{ ] ﻳﺲ‪.[٦٠:‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺍﳊﺎﻛﻢ ﺍﳉﺎﺋﺮ‪ ،‬ﺍﳌﻐﲑ ﻷﺣﻜﺎﻡ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﺃﱂ ﺗﺮ ﺇﱃ ﺍﻟﺬﻳﻦ‬
‫ﻳﺰﻋﻤﻮﻥ ﺃ‪‬ﻢ ﺁﻣﻨﻮﺍ ﲟﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻚ ﻭﻣﺎ ﺃﻧﺰﻝ ﻣﻦ ﻗﺒﻠﻚ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺘﺤﺎﻛﻤﻮﺍ ﺇﱃ ﺍﻟﻄﺎﻏﻮﺕ‬
‫ﻭﻗﺪ ﺃﻣﺮﻭﺍ ﺃﻥ ﻳﻜﻔﺮﻭﺍ ﺑﻪ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻥ ﻳﻀﻠﻬﻢ ﺿﻼﻻﹰ ﺑﻌﻴﺪﺍﹰ{ ]ﺍﻟﻨﺴﺎﺀ‪.[٦٠:‬‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺬﻱ ﳛﻜﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻭﻣﻦ ﱂ ﳛﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ‬
‫ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﻟﻜﺎﻓﺮﻭﻥ{ ]ﺍﳌﺎﺋﺪﺓ‪.[٤٤:‬‬
‫‪٦‬‬
‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﺬﻱ ﻳﺪﻋﻲ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻓﻼ‬
‫ﻳﻈﻬﺮ ﻋﻠﻰ ﻏﻴﺒﻪ ﺃﺣﺪﺍﹰ‪ ،‬ﺇﻻ ﻣﻦ ﺍﺭﺗﻀﻰ ﻣﻦ ﺭﺳﻮﻝ ﻓﺈﻧﻪ ﻳﺴﻠﻚ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻣﻦ ﺧﻠﻔﻪ‬
‫ﺭﺻﺪﺍ{ ]ﺍﳉﻦ‪ ،[٢٧-٢٦:‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭﻋﻨﺪﻩ ﻣﻔﺎﺗﺢ ﺍﻟﻐﻴﺐ ﻻ ﻳﻌﻠﻤﻬﺎ ﺇﻻ ّﻫﻮ ﻭﻳﻌﻠﻢ ﻣﺎ‬
‫ﰲ ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ ﻭﻣﺎ ﺗﺴﻘﻂ ﻣﻦ ﻭﺭﻗﻪ ﺇﻻ ﻳﻌﻠﻤﻬﺎ ﻭﻻ ﺣﻴﺔ ﰲ ﻇﻠﻤﺎﺕ ﺍﻷﺭﺽ ﻭﻻ ﺭﻃﺐ ﻭﻻ‬
‫ﻳﺎﺑﺲ ﺇﻻ ّ ﰲ ﻛﺘﺎﺏ ﻣﺒﲔ{ ]ﺍﻷﻧﻌﺎﻡ‪.[٥٠:‬‬
‫ﺍﳋﺎﻣﺲ‪ :‬ﺍﻟﺬﻱ ﻳﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪ ،‬ﻭﻫﻮ ﺭﺍﺽ ﺑﺎﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻭﻣﻦ ﻳﻘﻞ‬
‫ﻪ ﻣﻦ ﺩﻭﻧﻪ ﻓﺬﻟﻚ ﳒﺰﻳﻪ ﺟﻬﻨﻢ ﻛﺬﻟﻚ ﳒﺰﻯ ﺍﻟﻈﺎﳌﲔ{ ]ﺍﻷﻧﺒﻴﺎﺀ‪.( .[٢٩:‬‬

‫ﻣﻨﻬﻢ ﺇﱐ ﺇﻟ ‪‬‬
‫ﻭﻗﺎﻝ ﺭﲪﻪ ﺍﷲ)ﻓﺄﻣﺎ ﺻﻔﺔ ﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ‪ :‬ﻓﺄﻥ ﺗﻌﺘﻘﺪ ﺑﻄﻼﻥ ﻋﺒﺎﺩﺓ ﻏﲑ ﺍﷲ‪،‬‬
‫ﻭﺗﺘﺮﻛﻬﺎ‪ ،‬ﻭﺗﺒﻐﻀﻬﺎ‪ ،‬ﻭﺗﻜﻔﺮ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﺗﻌﺎﺩﻳﻬﻢ‪ ،‬ﻭﺃﻣﺎ ﻣﻌﲎ ﺍﻹﳝﺎﻥ ﺑﺎﷲ‪ :‬ﻓﺄﻥ ﺗﻌﺘﻘﺪ‪ ،‬ﺃﻥ ﺍﷲ‬
‫ﻫﻮ ﺍﻹﻟﹶﻪ ﺍﳌﻌﺒﻮﺩ ﻭﺣﺪﻩ‪ ،‬ﺩﻭﻥ ﻣﻦ ﺳﻮﺍﻩ‪ ،‬ﻭﲣﻠﺺ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ﻛﻠﻬﺎ ﷲ‪ ،‬ﻭﺗﻨﻔﻴﻬﺎ ﻋﻦ‬
‫ﻛﻞ ﻣﻌﺒﻮﺩ ﺳﻮﺍﻩ‪ ،‬ﻭﲣﻠﺺ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺓ ﻛﻠﻬﺎ ﷲ‪ ،‬ﻭﺗﻨﻔﻴﻬﺎ ﻋﻦ ﻛﻞ ﻣﻌﺒﻮﺩ ﺳﻮﺍﻩ‪،‬‬
‫ﻭﲢﺐ ﺃﻫﻞ ﺍﻹﺧﻼﺹ‪ ،‬ﻭﺗﻮﺍﻟﻴﻬﻢ‪ ،‬ﻭﺗﺒﻐﺾ ﺃﻫﻞ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﺗﻌﺎﺩﻳﻬﻢ ؛ ﻭﻫﺬﻩ‪ :‬ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﺍﻟﱵ ﺳﻔﻪ ﻧﻔﺴﻪ ﻣﻦ ﺭﻏﺐ ﻋﻨﻬﺎ ؛ ﻭﻫﺬﻩ‪ :‬ﻫﻲ ﺍﻷﺳﻮﺓ ﺍﻟﱵ ﺃﺧﱪ ﺍﷲ ‪‬ﺎ ﰲ ﻗﻮﻟﻪ‪} :‬ﻗﺪ ﻛﺎﻧﺖ‬
‫ﻟﻜﻢ ﺃﺳﻮﺓ ﺣﺴﻨﺔ ﰲ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺍﻟﺬﻳﻦ ﻣﻌﻪ ﺇﺫ ﻗﺎﻟﻮﺍ ﻟﻘﻮﻣﻬﻢ ﺇﻧﺎ ﺑﺮﺀﺍﺀ ﻣﻨﻜﻢ ﻭﳑﺎ ﺗﻌﺒﺪﻭﻥ ﻣﻦ‬
‫ﺩﻭﻥ ﺍﷲ ﻛﻔﺮﻧﺎ ﺑﻜﻢ ﻭﺑﺪﺍ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻜﻢ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺒﻐﻀﺎﺀ ﺃﺑﺪﺍﹰ ﺣﱴ ﺗﺆﻣﻨﻮﺍ ﺑﺎﷲ ﻭﺣﺪﻩ{‬
‫]ﺍﳌﻤﺘﺤﻨﺔ‪.( .[٤:‬‬
‫ﻭﻗﺎﻝ)ﻭﺍﻋﻠﻢ‪ :‬ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻳﺼﲑ ﻣﺆﻣﻨﺎﹰ ﺑﺎﷲ‪ ،‬ﺇﻻﹼ ﺑﺎﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻓﻤﻦ ﻳﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﻳﺆﻣﻦ ﺑﺎﷲ ﻓﻘﺪ ﺍﺳﺘﻤﺴﻚ ﺑﺎﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ ﻻ ﺍﻧﻔﺼﺎﻡ‬
‫ﳍﺎ ﻭﺍﷲ ﲰﻴﻊ ﻋﻠﻴﻢ{ ] ﺍﻟﺒﻘﺮﺓ‪.([٢٥٦:‬‬
‫ﻭﻗﺎﻝ ﺭﲪﻪ ﺍﷲ)ﻓﺎﷲ‪ ،‬ﺍﷲ‪ ،‬ﺇﺧﻮﺍﱐ‪ :‬ﲤﺴﻜﻮﺍ ﺑﺄﺻﻞ ﺩﻳﻨﻜﻢ ﺃﻭﻟﻪ ﻭﺁﺧﺮﻩ‪ ،‬ﺍﺳﻪ ﻭﺭﺃﺳﻪ‪،‬‬
‫‪٧‬‬
‫ﻭﻫﻮ‪ :‬ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ؛ ﻭﺍﻋﺮﻓﻮﺍ‪ :‬ﻣﻌﻨﺎﻫﺎ؛ ﻭﺃﺣﺒﻮﺍ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﺍﺟﻌﻠﻮﻫﻢ ﺇﺧﻮﺍﻧﻜﻢ‪ ،‬ﻭﻟﻮ‬
‫ﻛﺎﻧﻮﺍ ﺑﻌﻴﺪﻳﻦ؛ ﻭﺍﻛﻔﺮﻭﺍ ﺑﺎﻟﻄﻮﺍﻏﻴﺖ‪ ،‬ﻭﻋﺎﺩﻭﻫﻢ‪ ،‬ﻭﺍﺑﻐﻀﻮﺍ ﻣﻦ ﺃﺣﺒﻬﻢ‪ ،‬ﺃﻭ ﺟﺎﺩﻝ ﻋﻨﻬﻢ‪ ،‬ﺃﻭ‬
‫ﱂ ﻳﻜﻔﺮﻫﻢ‪ ،‬ﺃﻭ ﻗﺎﻝ ﻣﺎ ﻋﻠﻲ ﻣﻨﻬﻢ‪ ،‬ﺃﻭ ﻗﺎﻝ ﻣﺎ ﻛﻠﻔﲏ ﺍﷲ ‪‬ﻢ‪ ،‬ﻓﻘﺪ ﻛﺬﺏ ﻫﺬﺍ ﻋﻠﻰ ﺍﷲ‪،‬‬
‫ﻭﺍﻓﺘﺮﻯ؛ ﺑﻞ‪ :‬ﻛﻠﻔﻪ ﺍﷲ ‪‬ﻢ‪ ،‬ﻭﻓﺮﺽ ﻋﻠﻴﻪ ﺍﻟﻜﻔﺮ ‪‬ﻢ‪ ،‬ﻭﺍﻟﱪﺍﺀﺓ ﻣﻨﻬﻢ؛ ﻭﻟﻮ ﻛﺎﻧﻮﺍ‪ :‬ﺇﺧﻮﺍﻧﻪ‪،‬‬
‫ﻭﺃﻭﻻﺩﻩ؛ ﻓﺎﷲ‪ ،‬ﺍﷲ‪ ،‬ﲤﺴﻜﻮﺍ ﺑﺄﺻﻞ ﺩﻳﻨﻜﻢ‪ ،‬ﻟﻌﻠﻜﻢ ﺗﻠﻘﻮﻥ ﺭﺑﻜﻢ‪ ،‬ﻻ ﺗﺸﺮﻛﻮﻥ ﺑﻪ ﺷﻴﺌﺎ؛‬
‫ﺍﻟﻠﻬﻢ ﺗﻮﻓﻨﺎ ﻣﺴﻠﻤﲔ‪ ،‬ﻭﺃﳊﻘﻨﺎ ﺑﺎﻟﺼﺎﳊﲔ‪.( .‬‬
‫ﻭﻗﺎﻝ ﺭﲪﻪ ﺍﷲ)ﻭﻣﻌﲎ ﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ‪ :‬ﺃﻥ ﺗﱪﺃ ﻣﻦ ﻛﻞ ﻣﺎﻳﻌﺘﻘﺪ ﻓﻴﻪ ﻏﲑ ﺍﷲ‪ ،‬ﻣﻦ‬
‫ﺟﲎ‪ ،‬ﺃﻭ ﺃﻧﺴﻰ‪ ،‬ﺃﻭ ﺷﺠﺮ‪ ،‬ﺃﻭ ﺣﺠﺮ‪ ،‬ﺃﻭ ﻏﲑ ﺫﻟﻚ؛ ﻭﺗﺸﻬﺪ ﻋﻠﻴﻪ ﺑﺎﻟﻜﻔﺮ‪ ،‬ﻭﺍﻟﻀﻼﻝ‪،‬‬
‫ﻭﺗﺒﻐﻀﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺃﻧﻪ ﺃﺑﻮﻙ ﺃﻭ ﺃﺧﻮﻙ؛ ﻓﺄﻣﺎ ﻣﻦ ﻗﺎﻝ ﺃﻧﺎ ﻻ ﺃﻋﺒﺪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺃﻧﺎ ﻻ ﺃﺗﻌﺮﺽ‬
‫ﺍﻟﺴﺎﺩﺓ‪ ،‬ﻭﺍﻟﻘﺒﺎﺏ ﻋﻠﻰ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ‪ ،‬ﻓﻬﺬﺍ ﻛﺎﺫﺏ ﰲ ﻗﻮﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﱂ ﻳﺆﻣﻦ‬
‫ﺑﺎﷲ‪ ،‬ﻭﱂ ﻳﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ‪.( .‬‬
‫ﻓﻤﻦ ﱂ ﳛﻘﻖ ﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﲝﻴﺚ ﻳﻌﺘﻘﺪ ﺑﻄﻼﻥ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻭﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻮﺿﻌﻴﺔ ﺍﻟﱵ‬
‫ﺣﻠﺖ ﳏﻞ ﺣﻜﻢ ﺍﷲ ﻭﻳﺒﻐﻀﻬﺎ ﻭﻳﺒﻐﺾ ﺃﻫﻠﻬﺎ ﻭﻳﻌﺎﺩﻳﻬﻢ ﻭﻳﻜﻔﺮﻫﻢ ﻓﻠﻴﺲ ﲟﺆﻣﻦ ﻭﻻ ﻣﺴﻠﻢ‬
‫ﺑﻞ ﻫﻮ ﻛﺎﻓﺮ ﳚﺐ ﺑﻐﻀﻪ ﻭﻋﺪﺍﻭﺗﻪ ﻭﺍﻟﱪﺍﺀﺓ ﻣﻨﻪ‪.‬‬
‫ﻓﻬﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺪﺧﻠﻮﻥ ﺍ‪‬ﺎﻟﺲ ﺍﻟﻨﻴﺎﺑﻴﺔ ﺑﻞ ﺣﱴ ﻟﻮ ﺭﺷﺤﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻭﱂ ﻳﺪﺧﻠﻮﺍ‬
‫ﺍ‪‬ﺎﻟﺲ ﻫﻢ ﻛﻔﺎﺭ ﻛﻔﺮ ﺃﻛﱪ ﻷ‪‬ﻢ ﻧﺼﺒﻮﺍ ﺃﻧﻔﺴﻬﻢ ﺃﻧﺪﺍﺩﺍ ﷲ ﺗﻌﺎﱃ ﻳﺸﺮﻋﻮﻥ ﻛﻤﺎ ﻳﺸﺮﻉ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻭﳛﻠﻠﻮﻥ ﻭﳛﺮﻣﻮﻥ ﻛﻤﺎ ﳛﻠﻞ ﻭﳛﺮﻡ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭ ﻃﻠﺒﻮﺍ ﺃﻥ ﻳﺼﺒﺤﻮﺍ ﺃﺭﺑﺎﺏ ﻣﻦ ﺩﻭﻥ‬
‫ﻪ ﺍﻟ ﱠﻠﻪ‪‬‬
‫ﻢ ﻳ‪‬ﺄﹾﺫﹶﻥ ﹺﺑ ‪‬‬
‫ﻦ ﺍﻟﺪ‪‬ﻳﻦﹺ ﻣ‪‬ﺎ ﻟﹶ ‪‬‬
‫ﻣ ‪‬‬
‫ﺮﻋ‪‬ﻮﺍ ﻟﹶﻬ‪‬ﻢ ‪‬‬
‫ﺮﻛﹶﺎﺀ ﺷ‪ ‬‬
‫ﻢ ﺷ‪ ‬‬
‫ﻡ ﻟﹶﻬ‪ ‬‬
‫ﺍﷲ ﰲ ﺍﳊﻜﻢ ﻭﺍﻟﺘﺸﺮﻳﻊ ﻗﺎﻝ ﺗﻌﺎﱃ}ﺃﹶ ‪‬‬
‫‪]{‬ﺍﻟﺸﻮﺭﻯ‪[٢١:‬‬
‫ﺏ ﹶﺃﻟ‪‬ﻴﻢ‬
‫ﲔ ﻟﹶﻬ‪‬ﻢ‪ ‬ﻋ‪‬ﺬﹶﺍ ‪‬‬
‫ﻭﹺﺇﻥﱠ ﺍﻟﻈﱠﺎ‪‬ﻟﻤ‪ ‬‬
‫ﻢ ‪‬‬
‫ﻲ ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻬ‪ ‬‬
‫ﻀ ‪‬‬
‫ﻘ ‪‬‬
‫ﻞ ﹶﻟ ﹸ‬
‫ﻔﺼ‪ ‬ﹺ‬
‫ﺔ ﺍ ﹾﻟ ﹶ‬
‫ﻤﹸ‬‫ﻮﻟﹶﺎ ﻛﹶ ‪‬ﻠ ‪‬‬
‫ﻭﻟﹶ ‪‬‬
‫‪‬‬
‫‪٨‬‬
‫ﻭﹺﺇﻥﱠ ﺍﻟﺸ‪‬ﻴ‪‬ﺎﻃ‪‬ﲔ‪ ‬ﻟﹶﻴ‪‬ﻮﺣ‪‬ﻮﻥﹶ‬

‫ﺴﻖ‪ ‬‬
‫ﻔ ‪‬‬
‫ﻭﹺﺇ‪‬ﻧﻪ‪ ‬ﹶﻟ ‪‬‬
‫ﻋﻠﹶ ‪‬ﻴﻪ‪ ‬‬
‫ﺬﻛﹶﺮﹺ ﺍﺳ‪‬ﻢ‪ ‬ﺍﻟ ﹼﻠﻪ‪ ‬‬
‫ﻭﻻﹶ ﺗ‪ ‬ﹾﺄﻛﹸﻠﹸﻮﺍﹾ ﻣ‪‬ﻤ‪‬ﺎ ﻟﹶﻢ‪ ‬ﻳ‪ ‬ﹾ‬
‫ﻭﻗﺎﻝ } ‪‬‬
‫ﺮﻛﹸﻮﻥﹶ{]ﺍﻷﻧﻌﺎﻡ‪.[١٢١:‬‬
‫ﻢ ﹶﻟﻤ‪‬ﺸ‪ ‬ﹺ‬
‫ﻢ ﹺﺇ‪‬ﻧﻜﹸ ‪‬‬
‫ﻃﻌ‪‬ﺘﻤ‪‬ﻮﻫ‪ ‬‬
‫ﻥ ﹶﺃ ﹶ‬
‫ﻭﹺﺇ ﹾ‬
‫ﻢ ‪‬‬
‫ﺩﻟﹸﻮﻛﹸ ‪‬‬
‫ﻢ ﻟ‪‬ﻴﺠ‪‬ﺎ ‪‬‬
‫ﻭﻟ‪‬ﻴ‪‬ﺂﺋ‪‬ﻬﹺ ‪‬‬
‫ﹺﺇﻟﹶﻰ ﺃﹶ ‪‬‬
‫ﺮﻳ‪‬ﻢ‪‬‬
‫ﻤﺴِﻴﺢ‪ ‬ﺍ ‪‬ﺑﻦ‪ ‬ﻣ‪ ‬‬
‫ﺭﺑ‪‬ﺎﺑﺎﹰ ﻣ‪‬ﻦ ﺩ‪‬ﻭﻥ‪ ‬ﺍﻟ ﹼﻠﻪ‪ ‬ﻭ‪‬ﺍ ﹾﻟ ‪‬‬
‫}ﺍ‪‬ﺗﺨ‪‬ﺬﹸﻭﺍﹾ ﹶﺃﺣ‪‬ﺒ‪‬ﺎﺭ‪‬ﻫ‪‬ﻢ‪ ‬ﻭ‪‬ﺭ‪‬ﻫ‪‬ﺒ‪‬ﺎﻧ‪‬ﻬ‪‬ﻢ‪ ‬ﹶﺃ ‪‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﹸﻮﻥﹶ{]ﺍﻟﺘﻮﺑﺔ‪[٣١:‬‬
‫ﺮﻛ‬‫ﻋﻤ‪‬ﺎ ‪‬ﻳﺸ‪ ‬ﹺ‬
‫ﻭﻣ‪‬ﺎ ﹸﺃﻣ‪‬ﺮ‪‬ﻭﺍﹾ ﹺﺇﻻﱠ ﻟ‪‬ﻴﻌ‪‬ﺒ‪‬ﺪ‪‬ﻭﺍﹾ ﹺﺇﻟﹶـﻬﺎﹰ ﻭ‪‬ﺍﺣ‪‬ﺪﺍﹰ ﻻﱠ ﹺﺇﻟﹶـﻪ‪ ‬ﹺﺇﻻﱠ ﻫ‪‬ﻮ‪ ‬ﺳ‪ ‬ﺒﺤ‪‬ﺎ‪‬ﻧﻪ‪ ‬‬
‫‪‬‬
‫ﻭﺟﺎﺀ ﰲ ﺳﺒﺐ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﺟﺮﻳﺮ ﻣﻦ ﻃﺮﻕ ﻋﻦ‬
‫ﻋﺪﻱ ﺑﻦ ﺣﺎﰎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﳌﺎ ﺑﻠﻐﺘﻪ ﺩﻋﻮﺓ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺮ ﺇﱃ‬
‫ﺍﻟﺸﺎﻡ ﻭﻛﺎﻥ ﻗﺪ ﺗﻨﺼﺮ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻓﺄﺳﺮﺕ ﺃﺧﺘﻪ ﻭﲨﺎﻋﺔ ﻣﻦ ﻗﻮﻣﻪ ﰒ ﻣﻦ‪ ‬ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﺃﺧﺘﻪ ﻭﺃﻋﻄﺎﻫﺎ ﻓﺮﺟﻌﺖ ﺇﱃ ﺃﺧﻴﻬﺎ ﻓﺮﻏﺒﺘﻪ ﰲ ﺍﻹﺳﻼﻡ ﻭﰲ ﺍﻟﻘﺪﻭﻡ ﻋﻠﻰ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺪﻡ ﻋﺪﻱ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻭﻛﺎﻥ ﺭﺋﻴﺴﺎﹰ ﰲ ﻗﻮﻣﻪ ﻃﻲﺀ ﻭﺃﺑﻮﻩ‬
‫ﺣﺎﰎ ﺍﻟﻄﺎﺋﻲ ﺍﳌﺸﻬﻮﺭ ﺑﺎﻟﻜﺮﻡ ﻓﺘﺤﺪﺙ ﺍﻟﻨﺎﺱ ﺑﻘﺪﻭﻣﻪ ﻓﺪﺧﻞ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻭﰲ ﻋﻨﻖ ﻋﺪﻱ ﺻﻠﻴﺐ ﻣﻦ ﻓﻀﺔ ﻭﻫﻮ ﻳﻘﺮﺃ ﻫﺬﻩ ﺍﻵﻳﺔ }ﺍﲣﺬﻭﺍ ﺃﺣﺒﺎﺭﻫﻢ ﻭﺭﻫﺒﺎ‪‬ﻢ‬
‫ﺃﺭﺑﺎﺑﺎﹰ ﻣﻦ ﺩﻭﻥ ﺍﷲ{ ﻗﺎﻝ‪ :‬ﻓﻘﻠﺖ‪ :‬ﺇ‪‬ﻢ ﱂ ﻳﻌﺒﺪﻭﻫﻢ ﻓﻘﺎﻝ‪» :‬ﺑﻠﻰ ﺇ‪‬ﻢ ﺣﺮﻣﻮﺍ ﻋﻠﻴﻬﻢ ﺍﳊﻼﻝ‬
‫ﻭﺃﺣﻠﻮﺍ ﳍﻢ ﺍﳊﺮﺍﻡ ﻓﺎﺗﺒﻌﻮﻫﻢ ﻓﺬﻟﻚ ﻋﺒﺎﺩ‪‬ﻢ ﺇﻳﺎﻫﻢ« ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫»ﻳﺎ ﻋﺪﻱ ﻣﺎ ﺗﻘﻮﻝ ؟ ﺃﻳﻀﺮﻙ ﺃﻥ ﻳﻘﺎﻝ ﺍﷲ ﺃﻛﱪ ؟ ﻓﻬﻞ ﺗﻌﻠﻢ ﺷﻴﺌﺎﹰ ﺃﻛﱪ ﻣﻦ ﺍﷲ ﻣﺎ ﻳﻀﺮﻙ‬
‫ﺃﻳﻀﺮﻙ ﺃﻥ ﻳﻘﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻓﻬﻞ ﺗﻌﻠﻢ ﺇﳍﺎﹰ ﻏﲑ ﺍﷲ ؟« ﰒ ﺩﻋﺎﻩ ﺇﱃ ﺍﻹﺳﻼﻡ ﻓﺄﺳﻠﻢ ﻭﺷﻬﺪ‬
‫ﺷﻬﺎﺩﺓ ﺍﳊﻖ ﻗﺎﻝ ﻓﻠﻘﺪ ﺭﺃﻳﺖ ﻭﺟﻬﻪ ﺍﺳﺘﺒﺸﺮ ﰒ ﻗﺎﻝ »ﺇﻥ ﺍﻟﻴﻬﻮﺩ ﻣﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ‬
‫ﻭﺍﻟﻨﺼﺎﺭﻯ ﺿﺎﻟﻮﻥ «‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺿﺮﻭﺭﺓ ﻣﻦ ﺩﻳﻦ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻣﻦ ﺻﺮﻑ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻐﲑ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻣﺸﺮﻙ ﻻ ﻳﻘﺒﻞ ﻣﻨﻪ ﺻﺮﻑ ﻭﻻ ﻋﺪﻝ ﺑﻞ ﳚﺐ ﺑﻐﻀﻪ ﻭﻋﺪﺍﻭﺗﻪ ﻭﺍﻟﱪﺍﺀﺓ ﻣﻨﻪ ﻭﺗﻜﻔﲑﻩ ﻭﻟﻮ‬
‫ﺮﻛﹾﺖ‪‬‬
‫ﻣﻦ‪ ‬ﻗﹶ ‪‬ﺒ ‪‬ﻠﻚ‪ ‬ﻟﹶﺌ‪‬ﻦ‪ ‬ﹶﺃﺷ‪ ‬‬
‫ﻭﹺﺇﻟﹶﻰ ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬‬
‫ﺣﻲ‪ ‬ﹺﺇﻟﹶ ‪‬ﻴﻚ‪ ‬‬
‫ﻭﹶﻟﻘﹶﺪ‪ ‬ﺃﹸﻭ ‪‬‬
‫}‪‬‬ ‫ﻛﺎﻥ ﺃﻗﺮﺏ ﻗﺮﻳﺐ ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﻣﻦ‪ ‬ﺍﹾﻟﺨ‪‬ﺎﺳ‪‬ﺮﹺﻳﻦ‪]{‬ﺍﻟﺰﻣﺮ‪ [٦٥:‬ﻭﻫﺬﺍ ﺧﻄﺎﺏ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﺍﻟﻨﱯ‬

‫ﻭﻟﹶ‪‬ﺘﻜﹸﻮ‪‬ﻧﻦ‪ ‬‬
‫ﻤ ﹸﻠﻚ‪ ‬‬
‫ﻋ‪‬‬‫ﻟﹶ‪‬ﻴﺤ‪‬ﺒﻄﹶﻦ‪ ‬‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺃﻭﺣﻲ ﺇﻟﻴﻚ ﻛﻤﺎ ﺃﻭﺣﻰ ﺇﱃ ﻣﻦ ﻗﺒﻠﻚ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﺃﻧﻪ‬
‫‪٩‬‬
‫ﻣﻦ ﳚﻌﻞ ﻣﻊ ﺍﷲ ﻧﺪﺍ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﻓﺈﻥ ﻟﻦ ﻳﻨﻔﻌﻪ ﻋﻤﻠﻪ ﺍﻟﺼﺎﱀ ﺍﻟﺬﻱ ﻋﻠﻤﻪ ﰲ ﺣﻴﺎﺗﻪ ﻛﻠﻬﺎ‬
‫ﻭﻳﺼﺒﺢ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻫﺒﺎﺀ ﻣﻨﺜﻮﺭﺍ ﻛﺄﻧﻪ ﱂ ﻳﻌﻤﻠﻪ ﺃﺑﺪﺍ ﻭﻫﺬﺍ ﰲ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻓﻜﻴﻒ ﲟﻦ ﺩﻭﻧﻪ‪.‬‬
‫ﺮﻛﹸﻮﺍﹾ ﹶﻟﺤ‪‬ﺒﹺﻂﹶ‬
‫ﻭﻟﹶﻮ‪ ‬ﹶﺃﺷ‪ ‬‬
‫ﺩﻩ‪ ‬‬
‫ﻣﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺎ ‪‬‬
‫ﺫ‪‬ﻟﻚ‪ ‬ﻫ‪‬ﺪ‪‬ﻯ ﺍﻟ ﹼﻠﻪ‪ ‬ﻳ‪‬ﻬ‪‬ﺪ‪‬ﻱ ﺑﹺﻪ‪ ‬ﻣ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎﺀُ ‪‬‬
‫}ﹶ‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﹸﻮﻥﹶ{]ﺍﻷﻧﻌﺎﻡ‪[٨٨:‬‬
‫ﻌﻤ‪‬ﻠ‬
‫ﻋ‪‬ﻨ‪‬ﻬ‪‬ﻢ ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﹾﺍ ‪‬ﻳ ‪‬‬
‫ﻤﺴِﻴﺢ‪ ‬ﻳ‪‬ﺎ‬
‫ﻭﻗﹶﺎﻝﹶ ﺍ ﹾﻟ ‪‬‬
‫ﺮﻳ‪‬ﻢ‪ ‬‬
‫ﻤﺴِﻴﺢ‪ ‬ﺍ ‪‬ﺑﻦ‪ ‬ﻣ‪ ‬‬
‫ﻛﻔﹶﺮ‪ ‬ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﻗﹶﺎﻟﹸﻮﺍﹾ ﹺﺇﻥﱠ ﺍﻟ ﹼﻠﻪ‪ ‬ﻫ‪‬ﻮ‪ ‬ﺍﻟﹾ ‪‬‬
‫}ﹶﻟﻘﹶﺪ‪ ‬ﹶ‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﻭﻣ‪‬ﺄﹾﻭ‪‬ﺍﻩ‪‬‬
‫ﺭ‪‬ﺑﻜﹸﻢ‪ ‬ﹺﺇ‪‬ﻧﻪ‪ ‬ﻣ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺮﹺﻙ‪ ‬ﺑﹺﺎﻟ ﹼﻠﻪ‪ ‬ﹶﻓﻘﹶﺪ‪ ‬ﺣ‪‬ﺮ‪‬ﻡ‪ ‬ﺍﻟﻠﹼﻪ‪ ‬ﻋ‪‬ﻠﹶﻴﻪ‪ ‬ﺍﻟﹾﺠ‪‬ﻨﺔﹶ ‪‬‬
‫ﻭ‪‬‬‫ﺭﺑ‪‬ﻲ ‪‬‬
‫ﺑ‪‬ﻨﹺﻲ ﹺﺇﺳ‪‬ﺮ‪‬ﺍﺋ‪‬ﻴﻞﹶ ﺍﻋ‪‬ﺒ‪‬ﺪ‪‬ﻭﺍﹾ ﺍﻟ ﹼﻠﻪ‪ ‬‬
‫ﻦ ﺃﹶﻧﺼ‪‬ﺎﺭﹴ{]ﺍﳌﺎﺋﺪﺓ‪.[٧٢:‬‬
‫ﻣ ‪‬‬
‫ﻭﻣ‪‬ﺎ ﻟ‪‬ﻠﻈﱠﺎ‪‬ﻟﻤ‪‬ﲔ‪ ‬‬
‫ﺭ ‪‬‬
‫ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻓﻜﻴﻒ ﲟﻦ ﻧﺼﺐ ﻧﻔﺴﻪ ﻧﺪﺍ ﷲ ﺗﻌﺎﱃ ﳛﻜﻢ ﻛﻤﺎ ﳛﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﺸﺮﻉ ﻛﻤﺎ ﻳﺸﺮﻉ‬
‫ﺍﷲ ﻭﻳﺒﺪﻝ ﺍﻷﺣﻜﺎﻡ ﻛﻤﺎ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻨﺴﺦ ﻭﻳﺒﺪﻝ ﺃﺣﻜﺎﻣﻪ ﺗﺒﻌﺎ ﻟﻜﻤﺎﻝ ﻋﻠﻤﻪ ﻭﺣﻜﻤﺘﻪ‬
‫ﻓﻤﺜﻞ ﻫﺬﺍ ﺃﻭﱃ ﺑﺎﻟﻜﻔﺮ ﺑﻪ ﻷﻧﻪ ﻃﺎﻏﻮﺕ ﻭﺗﻜﻔﲑﻩ ﻣﻦ ﺿﺮﻭﺭﻳﺎﺕ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻗﺎﻝ ﺷﻴﺦ‬
‫ﺍﻹﺳﻼﻡ ﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ)ﻓﻤﻦ ﺍﻋﺘﻘﺪ ﰲ ﺑﺸﺮ ﺃﻧﻪ ﺇﻟﻪ‪ ،‬ﺃﻭ ﺩﻋﺎ ﻣﻴﺘ‪‬ﺎ‪ ،‬ﺃﻭ ﻃﻠﺐ ﻣﻨﻪ ﺍﻟﺮﺯﻕ‬
‫ﻭﺍﻟﻨﺼﺮ ﻭﺍﳍﺪﺍﻳﺔ‪ ،‬ﻭﺗﻮﻛﻞ ﻋﻠﻴﻪ ﺃﻭ ﺳﺠﺪ ﻟﻪ ـ ﻓﺈﻧﻪ ﻳﺴﺘﺘﺎﺏ‪ ،‬ﻓﺈﻥ ﺗﺎﺏ ﻭﺇﻻ ﺿﺮﺑﺖ ﻋﻨﻘﻪ‪.‬‬
‫ﻭﻣﻦ ﻓﻀ‪‬ﻞ ﺃﺣﺪ‪‬ﺍ ﻣﻦ ﺍﳌﺸﺎﺋﺦ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺃﻭ ﺍﻋﺘﻘﺪ ﺃﻥ ﺃﺣﺪ‪‬ﺍ‬
‫ﻳﺴﺘﻐﲎ ﻋﻦ ﻃﺎﻋﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ﺍﺳﺘﺘﻴﺐ ‪ ،‬ﻓﺈﻥ ﺗﺎﺏ ﻭﺇﻻ ﺿﺮﺑﺖ‬
‫ﻋﻨﻘﻪ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻣﻦ ﺍﻋﺘﻘﺪ ﺃﻥ ﺃﺣﺪ‪‬ﺍ ﻣﻦ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﻳﻜﻮﻥ ﻣﻊ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻛﻤﺎ‬
‫ﻛﺎﻥ ﺍﳋﻀﺮ ﻣﻊ ﻣﻮﺳﻰ ـ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ـ ﻓﺈﻧﻪ ﻳﺴﺘﺘﺎﺏ‪ ،‬ﻓﺈﻥ ﺗﺎﺏ ﻭﺇﻻ ﺿﺮﺑﺖ ﻋﻨﻘﻪ؛ ﻷﻥ‬
‫ﺍﳋﻀﺮ ﱂ ﻳﻜﻦ ﻣﻦ ﺃﻣﺔ ﻣﻮﺳﻰ ـ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ـ ﻭﻻ ﻛﺎﻥ ﳚﺐ ﻋﻠﻴﻪ ﻃﺎﻋﺘﻪ ‪.( ،‬‬
‫ﻭﺍﻟﻨﺎﺱ ﺍﻟﻴﻮﻡ ﻳﻌﺘﻘﺪﻭﻥ ﺑﺄﻧﻪ ﳚﻮﺯ ﳍﻢ ﻃﺎﻋﺔ ﺣﻜﻢ ﺍﻟﻄﺎﻏﻮﺕ ﻭﺍﻻﻧﻘﻴﺎﺩ ﻭﺍﻻﺳﺘﺴﻼﻡ‬
‫ﻭﺍﻟﺘﺤﺎﻛﻢ ﺇﻟﻴﻪ ﻓﻬﻢ ﺍﻟﻴﻮﻡ ﳚﻌﻠﻮﻥ ﻧﺒﻴﺎ ﻣﻊ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﺣﱴ ﻟﻮ‬
‫ﱂ ﻳﺴﻤﻮﻩ ﻧﱯ ﺑﻞ ﻫﻮ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻨﺪﻫﻢ ﻓﺈ‪‬ﻢ ﻳﻘﺪﻣﻮﻥ ﺣﻜﻢ‬
‫‪١٠‬‬
‫ﺍﻟﻄﺎﻏﻮﺕ ﻋﻠﻰ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﺘﺮﻛﻮﻥ ﺣﻜﻢ ﺍﷲ ﻭﻳﺘﺤﺎﻛﻤﻮﻥ ﺇﱃ ﺍﻟﻄﺎﻏﻮﺕ ﻭﻫﺬﺍ ﻣﻦ‬
‫ﺃﻋﻈﻢ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻄﺎﻏﻮﺕ ‪.‬‬
‫ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺩﻳﻦ‬
‫ﺪﻝﹶ ﺩ‪‬ﻳ‪‬ﻨﻜﹸﻢ‪‬‬
‫ﺭ‪‬ﺑﻪ‪ ‬ﹺﺇﻧ‪‬ﻲ ﹶﺃﺧ‪‬ﺎﻑ‪ ‬ﺃﹶﻥ ﻳ‪‬ﺒ‪ ‬‬
‫ﺪﻉ‪ ‬‬
‫ﻭﻟﹾﻴ‪ ‬‬
‫ﺫﺭ‪‬ﻭﻧﹺﻲ ﹶﺃﻗﹾﺘ‪‬ﻞﹾ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬‬
‫ﻮﻥﹸ ﹶ‬
‫ﺮﻋ‪ ‬‬
‫ﻭﻗﹶﺎﻝﹶ ﻓ‪ ‬‬
‫}‪‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﻔﺴ‪‬ﺎﺩ‪]{‬ﻏﺎﻓﺮ‪ [٢٦:‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺩﻳﻦ ﻗﻮﻡ ﻓﺮﻋﻮﻥ ﺃﺻﻠﻪ ﻗﺎﺋﻢ‬

‫ﺃﹶﻭ‪ ‬ﺃﹶﻥ ‪‬ﻳﻈﹾﻬﹺﺮ‪ ‬ﻓ‪‬ﻲ ﺍﻟﹾﹶﺄﺭ‪‬ﺽﹺ ﺍ ﹾﻟ ﹶ‬
‫ﻭﻻ ﺑﺪ ﻟﻜﻞ ﻣﻌﺒﻮﺩ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺃﻣﺮ ﻭ‪‬ﻲ ﺑﻞ ﻻ‬ ‫ﻋﻠﻰ ﻋﺒﻮﺩﻳﺔ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻳﻜﻮﻥ ﻣﻌﺒﻮﺩ ﺇﻻ ﻭﻟﻪ ﺃﻣﺮ ﻭ‪‬ﻲ ﻭﻻ ﻳﻜﻮﻥ ﻣﻦ ﻋﺒﺪﻩ ﻋﺎﺑﺪﺍ ﻟﻪ ﺣﱴ ﻳﻜﻮﻥ ﻣﻠﺘﺰﻣﺎ ‪‬ﺬﺍ ﺍﻷﻣﺮ‬
‫ﻭﺍﻟﻨﻬﻲ ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻫﻮ ﺍﻟﺪﻳﻦ ﻓﺈﻥ ﻛﺎﻥ ﺃﺻﻞ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻗﺎﺋﻢ ﻋﻠﻰ ﻋﺒﻮﺩﻳﺔ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ﻣﻦ ﺃﻭﺍﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺻﺤﻴﺤﺎ ﻭﺇﻥ ﻛﺎﻧﺖ‬
‫ﻫﺬﻩ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ﻛﺎﻧﺖ ﻣﻦ ﻣﻌﺒﻮﺩ ﻻ ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒﺎﺩﺓ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﻭﺍﻣﺮ ﺑﺎﻃﻠﺔ ﺗﺒﻊ‬
‫ﻟﺒﻄﻼﻥ ﻫﺬﺍ ﺍﳌﻌﺒﻮﺩ ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﻌﺒﻮﺩ ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒﺎﺩﺓ ﻭﻟﻜﻦ ﻛﺎﻧﺖ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ‬
‫ﺻﺮﻓﺖ ﻟﻪ ﻭﱂ ﻳﺄﻣﺮ ‪‬ﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺑﺎﻃﻠﺔ ﻭﺇﻥ ﻛﺎﻧﺖ ﺻﺮﻓﺖ ﳌﻦ ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒﺎﺩﺓ‬
‫ﻭﻛﺎﻥ ﺃﺻﻠﻬﺎ ﺗﺸﺮﻳﻊ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﳚﻮﺯ ﺍﻻﻟﺘﺰﺍﻡ ﻭﺍﻻﻧﻘﻴﺎﺩ ﳍﺎ ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻓﻘﺪ ﲨﻌﺖ ﺍﻷﻣﺮﻳﻦ ﻓﻬﻲ ﺻﺮﻑ ﺧﺎﻟﺺ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﻟﻐﲑ ﺍﷲ‬
‫ﻭﺍﻻﺳﺘﺴﻼﻡ ﳍﺬﻩ‬ ‫ﻭﺍﳊﻜﻢ ﰒ ﺍﻻﻧﻘﻴﺎﺩ‬ ‫ﻭﺍﻟﺘﺤﺮﱘ‬ ‫ﻭﺍﻟﺘﺤﻠﻴﻞ‬ ‫ﻭﻫﻮ ﺣﻖ ﺍﻟﺘﺸﺮﻳﻊ‬ ‫ﺗﻌﺎﱃ‬
‫ﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﻛﻤﺎ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻣﺄﻣﻮﺭﻭﻥ ﺑﻌﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﺪﻡ ﺟﻌﻞ ﻟﻪ ﻧﺪﺍ ﰲ ﺍﻟﻌﺒﺎﺩﺓ‬
‫ﻭﺑﺎﻻﻧﻘﻴﺎﺩ ﻭﺍﻻﺳﺘﺴﻼﻡ ﻟﺸﺮﻉ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﺪﻡ ﺍﻻﺳﺘﻜﺒﺎﺭ ﻋﻠﻴﻪ ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺭﲪﻪ‬
‫ﺍﷲ)ﻓﺎﻹﺳﻼﻡ ﻳﺘﻀﻤﻦ ﺍﻻﺳﺘﺴﻼﻡ ﷲ ﻭﺣﺪﻩ; ﻓﻤﻦ ﺍﺳﺘﺴﻠﻢ ﻟﻪ ﻭﻟﻐﲑﻩ ﻛﺎﻥ ﻣﺸﺮﻛﺎ ﻭﻣﻦ ﱂ‬
‫ﻳﺴﺘﺴﻠﻢ ﻟﻪ ﻛﺎﻥ ﻣﺴﺘﻜﱪﺍ ﻋﻦ ﻋﺒﺎﺩﺗﻪ ﻭﺍﳌﺸﺮﻙ ﺑﻪ ﻭﺍﳌﺴﺘﻜﱪ ﻋﻦ ﻋﺒﺎﺩﺗﻪ ﻛﺎﻓﺮ ﻭﺍﻻﺳﺘﺴﻼﻡ‬
‫ﻟﻪ ﻭﺣﺪﻩ ﻳﺘﻀﻤﻦ ﻋﺒﺎﺩﺗﻪ ﻭﺣﺪﻩ ﻭﻃﺎﻋﺘﻪ ﻭﺣﺪﻩ‪ .‬ﻓﻬﺬﺍ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ ﺍﷲ ﻏﲑﻩ;‬
‫‪١١‬‬
‫ﻭﺫﻟﻚ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﺄﻥ ﻳﻄﺎﻉ ﰲ ﻛﻞ ﻭﻗﺖ ﺑﻔﻌﻞ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ; ﻓﺈﺫﺍ ﺃﻣﺮ ﰲ‬
‫ﺃﻭﻝ ﺍﻷﻣﺮ ﺑﺎﺳﺘﻘﺒﺎﻝ ﺍﻟﺼﺨﺮﺓ ﰒ ﺃﻣﺮﻧﺎ ﺛﺎﻧﻴﺎ ﺑﺎﺳﺘﻘﺒﺎﻝ ﺍﻟﻜﻌﺒﺔ‪ :‬ﻛﺎﻥ ﻛﻞ ﻣﻦ ﺍﻟﻔﻌﻠﲔ ﺣﲔ ﺃﻣﺮ‬
‫ﺑﻪ ﺩﺍﺧﻠﹰﺎ ﰲ ﺍﻹﺳﻼﻡ ﻓﺎﻟﺪﻳﻦ ﻫﻮ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻟﻪ ﰲ ﺍﻟﻔﻌﻠﲔ (‪.‬‬
‫ﻓﺎﻻﺳﺘﺴﻼﻡ ﷲ ﺗﻌﺎﱃ ﻳﻜﻮﻥ ﺑﻌﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﻜﻮﻥ ﺑﻄﺎﻋﺘﻪ ﻭﻛﺬﻟﻚ ﺍﻻﺳﺘﺴﻼﻡ‬
‫ﻟﻠﻄﺎﻏﻮﺕ ﻳﻜﻮﻥ ﺑﻌﺒﺎﺩﺗﻪ ﻭﻳﻜﻮﻥ ﺑﻄﺎﻋﺘﻪ ﻓﻤﻦ ﺍﺳﺘﺴﻠﻢ ﷲ ﺗﻌﺎﱃ ﺑﺎﻟﻄﺎﻋﺔ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻓﻬﺬﺍ ﻫﻮ‬
‫ﺍﳌﺴﻠﻢ ﻭﻣﻦ ﺍﺳﺘﺴﻠﻢ ﻟﻐﲑ ﺍﷲ ﺑﺎﻟﻄﺎﻋﺔ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻣﺸﺮﻙ ﻭﻣﻦ ﻧﺼﺐ ﻧﻔﺴﻪ ﻣﻌﺒﻮﺩﺍ ﻭﺭﺑﺎ ﻣﻦ‬
‫ﺩﻭﻥ ﺍﷲ ﻳﺄﻣﺮ ﺍﻟﻨﺎﺱ ﺑﻌﺒﺎﺩﺗﻪ ﺃﻭ ﻃﺎﻋﺘﻪ ﻓﻬﺬﺍ ﻃﺎﻏﻮﺕ ﳚﺐ ﺍﻟﻜﻔﺮ ﺑﻪ ﻭﺍﻟﱪﺍﺀﺓ ﻣﻨﻪ‬
‫ﻭﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻫﻲ ﺩﻳﻦ ﺍﻟﻄﺎﻏﻮﺕ ﺍﻟﺬﻱ ﻳﺄﻣﺮ ﺍﻟﻨﺎﺱ ﺑﻄﺎﻋﺘﻪ ﻭﺍﻻﻧﻘﻴﺎﺩ ﻭﺍﻻﺳﺘﺴﻼﻡ ﻟﻪ ﻓﻤﻦ ﱂ‬
‫ﻳﻜﻔﺮ ﺑﺎﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﱂ ﳛﻘﻖ ﺍﻹﺳﻼﻡ ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ﺁﻣﺮﺍ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ }ﻟﹶﺎ ﹶﺃﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﻣ‪‬ﺎ ‪‬ﺗﻌ‪‬ﺒ‪‬ﺪ‪‬ﻭﻥﹶ{]ﺍﻟﻜﺎﻓﺮﻭﻥ‪ [٢:‬ﻭﰲ‬
‫ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﺮﺍﺀﺓ ﻣﻦ ﺃﺻﻞ ﺩﻳﻦ ﺍﻟﻜﻔﺎﺭ ﻭﻫﻮ ﻋﺒﺎﺩﺓ ﻏﲑ ﺍﷲ ﺃﻱ ﺃﻧﲏ ﺍﻋﺘﻘﺪ ﺑﻄﻼﻥ ﻋﺒﺎﺩﺓ ﻫﺬﺍ‬
‫ﻭﻟﹶﺎ ﺃﹶﻧﺘ‪‬ﻢ‪ ‬ﻋ‪‬ﺎﺑﹺﺪ‪‬ﻭﻥﹶ ﻣ‪‬ﺎ ﹶﺃﻋ‪‬ﺒ‪‬ﺪ‪]{‬ﺍﻟﻜﺎﻓﺮﻭﻥ‪ [٣:‬ﺃﻱ‬

‫}‪‬‬ ‫ﺍﻟﻄﺎﻏﻮﺕ ﻭﺃﺑﻐﻀﻬﺎ ﻭﺃﺗﱪﺃ ﻣﻨﻬﺎ ﻭﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﺃﻧﻜﻢ ﻭﺇﻥ ﻋﺒﺪﰎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺑﻌﺾ ﻋﺒﺎﺩﺍﺗﻜﻢ ﻭﻟﻜﻦ ﲡﻌﻠﻮﻥ ﻣﻊ ﺍﷲ ﻧﺪﺍ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﻭﻫﺬﺍ‬
‫ﻟﻴﺲ ﻋﺒﺎﺩﺓ ﷲ ﺗﻌﺎﱃ ﻓﺈﻥ ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﺑﺈﺧﻼﺻﻬﺎ ﻟﻪ ﺩﻭﻥ ﻏﲑﻩ ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻟﻜﻤﺎﻝ ﺃﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ ﻭﺭﺑﻮﺑﻴﺘﻪ ﻻ ﳚﻮﺯ ﺃﻥ ﳚﻌﻞ ﻟﻪ ﻧﺪﺍ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﻓﻬﺬﺍ ﺍﻟﺬﻱ ﺗﻌﺒﺪﻭﻧﻪ ﻟﻴﺲ‬
‫ﻭ‪‬ﻟﻲ‪ ‬ﺩ‪‬ﻳﻦﹺ{]ﺍﻟﻜﺎﻓﺮﻭﻥ‪ [٦:‬ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺑﺮﺍﺀﻩ ﻣﻦ ﺍﻟﻜﻔﺎﺭ‬

‫ﻫﻮ ﺍﻟﺬﻱ ﺃﻧﺎ ﺃﻋﺒﺪﻩ }ﻟﹶﻜﹸﻢ‪ ‬ﺩ‪‬ﻳ‪‬ﻨﻜﹸﻢ‪ ‬‬
‫ﻭﻣﻦ ﺩﻳﻨﻬﻢ ﺃﻱ ﻃﺎﻋﺘﻬﻢ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻳﺼﺮﻓﻮ‪‬ﺎ ﳍﺬﻩ ﺍﻟﻄﻮﺍﻏﻴﺖ ﻓﺘﱪﺃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻟﻄﺎﻏﻮﺕ ﻭﻣﻦ ﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻳﻌﺒﺪﻭﻥ ‪‬ﺎ‬
‫ﺍﻟﻄﺎﻏﻮﺕ ﻭﻫﺬﺍ ﻫﻮ ﺣﻘﻴﻘﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﻟﻴﻮﻡ ﻫﻲ ﺻﺮﻑ ﺧﺎﻟﺺ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ‬
‫ﺍﻟﻄﻮﺍﻏﻴﺖ ﻋﻦ ﻃﺮﻳﻖ ﻧﻈﻢ ﻭﺷﺮﺍﺋﻊ ﻭﺿﻌﻮﻫﺎ ﺣﱴ ﻳﻌﺒﺪﻭﺍ ‪‬ﺎ ﻫﺬﺍ ﺍﻟﻄﺎﻏﻮﺕ‪.‬‬
‫‪١٢‬‬
‫ﻭﻟ‪‬ﻴ‪‬ﺎﺀ ﻣ‪‬ﺎ ‪‬ﻧﻌ‪‬ﺒ‪‬ﺪ‪‬ﻫ‪‬ﻢ‪ ‬ﹺﺇﻟﱠﺎ‬

‫}ﹶﺃﻟﹶﺎ ﻟ‪ ‬ﱠﻠﻪ‪ ‬ﺍﻟﺪ‪‬ﻳﻦ‪ ‬ﺍﹾﻟﺨ‪‬ﺎ‪‬ﻟﺺ‪ ‬ﻭ‪‬ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﺍ‪‬ﺗﺨ‪‬ﺬﹸﻭﺍ ﻣ‪‬ﻦ ﺩ‪‬ﻭﹺﻧﻪ‪ ‬ﺃﹶ ‪‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﺤﻜﹸﻢ‪ ‬ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﻓ‪‬ﻲ ﻣ‪‬ﺎ ﻫ‪‬ﻢ‪ ‬ﻓ‪‬ﻴﻪ‪ ‬ﻳﺨ‪‬ﺘ‪ ‬ﻠﻔﹸﻮﻥﹶ ﹺﺇﻥﱠ ﺍﻟ ﱠﻠﻪ‪ ‬ﻟﹶﺎ ﻳ‪‬ﻬ‪‬ﺪ‪‬ﻱ ﻣ‪‬ﻦ‪‬‬
‫ﺯﹾﻟﻔﹶﻰ ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ‪ ‬ﻳ ‪‬‬
‫ﺮﺑ‪‬ﻮﻧ‪‬ﺎ ﹺﺇﻟﹶﻰ ﺍﻟ ﱠﻠﻪ‪ ‬‬
‫ﻟ‪‬ﻴﻘﹶ ‪‬‬
‫ﻛﻔﱠﺎﺭ‪]{‬ﺍﻟﺰﻣﺮ‪. [٣:‬‬
‫ﺫﺏ‪ ‬ﹶ‬
‫ﻫ‪‬ﻮ‪ ‬ﻛﹶﺎ ‪‬‬
‫ﻓﻜﻞ ﻣﻦ ﺟﻌﻞ ﷲ ﻧﺪﺍ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﻓﻬﻮ ﻛﺎﺫﺏ ﻣﻦ ﺃﺷﺪ ﺍﻟﻜﻔﺎﺭ ﻓﺎﻟﺪﻳﻦ ﻳﺸﻤﻞ ﺇﺛﺒﺎﺕ‬
‫ﺍﻟﻌﺒﺎﺩﺓ ﳌﻦ ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒﺎﺩﺓ ﻭﻃﺮﻳﻘﺔ ﻋﺒﺎﺩﺓ ﻫﺬﺍ ﺍﳌﻌﺒﻮﺩ ﻓﻤﻦ ﺟﻌﻞ ﷲ ﻧﺪﺍ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﺑﺄﻥ‬
‫ﺻﺮﻑ ﻣﺎ ﻳﺴﺘﺤﻖ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺇﱃ ﻏﲑ ﺍﷲ ﻓﻬﻮ ﻣﺸﺮﻙ ﺷﺮﻛﺎ ﺃﻛﱪ ﳐﺮﺝ ﻣﻦ‬
‫ﺍﳌﻠﺔ‪.‬‬
‫ﻭ‪‬ﻳﻜﹸﻮﻥﹶ ﺍﻟﺪ‪‬ﻳﻦ‪ ‬ﻛﹸﱡﻠﻪ‪{‬‬

‫ﻭﻗﹶﺎ‪‬ﺗﻠﹸﻮﻫ‪‬ﻢ‪ ‬ﺣ‪‬ﺘ‪‬ﻰ ﻻﹶ ‪‬ﺗﻜﹸﻮﻥﹶ ﻓ‪‬ﺘ‪‬ﻨﺔﹲ ‪‬‬
‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺭﲪﻪ ﺍﷲ )} ‪‬‬
‫]ﺍﻷﻧﻔﺎﻝ‪ ،[٣٩:‬ﻭﺍﻟﺪﻳﻦ ﻫﻮ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺑﻌﺾ ﺍﻟﺪﻳﻦ ﷲ ﻭﺑﻌﻀﻪ ﻟﻐﲑ ﺍﷲ‪ ،‬ﻭﺟﺐ‬
‫ﺍﻟﻘﺘﺎﻝ ﺣﱴ ﻳﻜـﻮﻥ ﺍﻟﺪﻳﻦ ﻛﻠـﻪ ﷲ؛ (‪.‬‬
‫ﻭﻗﺎﻝ ﺭﲪﻪ ﺍﷲ)ﺃﻥ ﺍﻟﺪﻳﻦ ﻫﻮ ﺇﻗﺎﻣﺔ ﺣﻖ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﻫﻮ ﻓﻌﻞ ﻣﺎ ﻋﻠﻴﻚ ﻭﻣﺎ ﺃﻣﺮﺕ ﺑﻪ‪.(،‬‬
‫ﻭﻣﻦ ﺃﻋﻈﻢ ﺍﻟﺪﻻﺋﻞ ﻋﻠﻰ ﺃﻥ ﻫﺬﻩ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺩﻳﻦ ﻓﺈ‪‬ﺎ ﳚﻌﻞ ﳍﺎ ﺗﻨﻈﻴﻢ ﻋﺎﻡ ﻭﺗﻔﺼﻴﻞ‬
‫ﳍﺬﺍ ﺍﻟﺘﻨﻈﻴﻢ ﻭﺗﺮﺗﻴﺐ ﻟﻪ ﻭﻗﻮﺍﻋﺪ ﻟﻠﻌﻤﻞ ‪‬ﺬﺍ ﺍﻟﺘﻨﻈﻴﻢ ﻭﻋﻘﻮﺑﺎﺕ ﳌﻦ ﳜﺎﻟﻒ ﻫﺬﺍ ﺍﻟﺘﻨﻈﻴﻢ‬
‫ﻭﺩﻋﻮﺓ ﺍﻟﻨﺎﺱ ﳍﺬﺍ ﺍﻟﺘﻨﻈﻴﻢ ﻭﺍﻟﺪﺧﻮﻝ ﺑﻞ ﻭﻓﺮﺽ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﺍﻟﺪﻭﻝ ﻭﺍ‪‬ﺘﻤﻌﺎﺕ‬
‫ﻭﺍﻷﻓﺮﺍﺩ ﺑﻞ ﻗﺘﺎﻝ ﻣﻦ ﱂ ﻳﻠﺘﺰﻡ ‪‬ﺬﺍ ﺍﻟﺪﻳﻦ ﻓﺄﻱ ﻓﺮﻕ ﺑﻴﻨﻪ ﻭﺑﲔ ﺩﻳﻦ ﻓﺮﻋﻮﻥ ﻭﺍﳌﺸﺮﻛﲔ‬
‫ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻷﺩﻳﺎﻥ ﺍﳌﺒﺪﻟﺔ ﻭﺍﳌﺒﺘﺪﻋﺔ ﺑﻞ ﻣﻦ ﺣﻴﺚ ﺍﳊﻜﻢ ﺍﻟﻜﻠﻲ ﺍﻟﻌﺎﻡ ﳊﻘﻴﻘﺔ ﺃﻱ ﺩﻳﻦ ﺃﻱ‬
‫ﻓﺮﻕ ﺑﲔ ﻭﺑﲔ ﺍﻹﺳﻼﻡ ﻓﻬﻮ ﰲ ﺣﻘﻴﻘﺘﻪ ﺩﻳﻦ ﻟﻪ ﻗﻮﺍﻋﺪﻩ ﻭﺃﺻﻮﻟﻪ ﻭﺃﻫﺪﺍﻓﻪ ﻭﻭﺳﺎﺋﻠﻪ ﻭﺩﻋﻮﺗﻪ‪.‬‬
‫ﻓﻜﻞ ﻣﻦ ﺍﲣﺬ ﺩﻳﻨﺎ ﻏﲑ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺳﻮﺍﺀ ﻛﺎﻥ ﺩﻳﻨﺎ ﻣﺒﺪﻻ ﻛﺪﻳﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‬
‫ﺃﻭ ﺩﻳﻨﺎ ﻣﺒﺘﺪﻋﺎ ﻛﺪﻳﻦ ﺍﳌﺸﺮﻛﲔ ﻭﺍ‪‬ﻮﺱ ﻓﻬﻮ ﻛﺎﻓﺮ ﻛﻔﺮﺍ ﺃﻛﱪ ﳐﺮﺟﺎ ﻣﻦ ﺍﻹﺳﻼﻡ ﻭﻫﺬﺍ‬
‫ﻣﻌﻠﻮﻡ ﺑﺎﻹﺿﻄﺮﺍﺭ ﻣﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻭﳎﻤﻌﺎ ﻋﻠﻴﻪ ﺇﲨﺎﻉ ﻗﻄﻌﻴﺎ ﺑﲔ ﲨﻴﻊ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺳﻨﻴﻬﻢ‬
‫ﺮﺓ‪ ‬ﻣ‪‬ﻦ‪‬‬
‫ﺳﻼﹶﻡﹺ ﺩ‪‬ﻳﻨﺎﹰ ﹶﻓﻠﹶﻦ ‪‬ﻳﻘﹾﺒ‪‬ﻞﹶ ﻣ‪‬ﻨ‪‬ﻪ‪ ‬ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﻓ‪‬ﻲ ﺍﻵﺧ‪ ‬‬
‫ﻹ ‪‬‬
‫ﻭﻣ‪‬ﻦ ﻳ‪‬ﺒ‪‬ﺘﻎﹺ ﻏﹶﻴ‪‬ﺮ‪ ‬ﺍ ِ‬
‫}‪‬‬ ‫ﻭﺑﺪﻋﻴﻬﻢ ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫‪١٣‬‬
‫ﻭﻣ‪‬ﺎ ﺍﺧ‪‬ﺘﻠﹶﻒ‪ ‬ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﺃﹸﻭ‪‬ﺗ‪‬ﻮﺍﹾ‬

‫ﺳﻼﹶﻡ‪ ‬‬
‫ﻹ ‪‬‬
‫}ﹺﺇﻥﱠ ﺍﻟﺪ‪‬ﻳﻦ‪ ‬ﻋ‪‬ﻨﺪ‪ ‬ﺍﻟ ﹼﻠﻪ‪ ‬ﺍ ِ‬ ‫ﺍﹾﻟﺨ‪‬ﺎﺳ‪‬ﺮﹺﻳﻦ‪]{‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ [٨٥:‬ﻭﻗﺎﻝ‬
‫ﻜﻔﹸﺮ‪ ‬ﺑﹺﺂﻳ‪‬ﺎﺕ‪ ‬ﺍﻟﻠﹼﻪ‪ ‬ﻓﹶﹺﺈﻥﱠ ﺍﻟ ﹼﻠﻪ‪ ‬ﺳ‪‬ﺮﹺﻳﻊ‪‬‬

‫ﻭﻣ‪‬ﻦ ‪‬ﻳ ﹾ‬
‫ﺍﹾﻟﻜ‪‬ﺘ‪‬ﺎﺏ‪ ‬ﹺﺇﻻﱠ ﻣ‪‬ﻦ ‪‬ﺑﻌ‪‬ﺪ‪ ‬ﻣ‪‬ﺎ ﺟ‪‬ﺎﺀﻫ‪‬ﻢ‪ ‬ﺍ ﹾﻟﻌ‪‬ﻠﹾﻢ‪ ‬ﺑﻐ‪‬ﻴﺎﹰ ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪ ‬‬
‫ﺤﺴ‪‬ﺎﺏﹺ{]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١٩:‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﷲ ﻻ ﻳﻘﺒﻞ ﺩﻳﻨﺎ ﺃﺻﻠﻪ ﺻﺤﻴﺤﺎ ﻛﺪﻳﻦ ﺍﻟﻴﻬﻮﺩ‬
‫ﺍﹾﻟ ‪‬‬
‫ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﻛﻔﺮ ﻛﻞ ﻣﻦ ﺍﻧﺘﺴﺐ ﳍﺬﻩ ﺍﻷﺩﻳﺎﻥ ﺍﳌﺒﺪﻟﺔ ﻓﻜﻴﻒ ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺩﻳﻨﺎ‬
‫ﻣﺒﺘﺪﻋﺎ ﻟﻴﺲ ﻟﻪ ﺃﺻﻞ ﺻﺤﻴﺢ ﻓﻤﺜﻞ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ ﺃﻥ ﻳﻜﻔﺮ ﻣﻦ ﺍﻧﺘﺴﺐ ﺇﻟﻴﻪ‬
‫ﻭﻛﺎﻥ ﻣﻦ ﺃﻫﻠﻪ ﺃﻭ ﺣﺴﻨﻪ ﻭﺻﻮﺏ ﻣﻦ ﺍﻧﺘﺴﺐ ﺇﻟﻴﻪ ‪.‬‬
‫ﻗﺪ ﻳﻘﺎﻝ ﺑﺄﻥ ﻫﺆﻻﺀ ﻳﻨﺘﺴﺒﻮﻥ ﻟﻺﺳﻼﻡ ﻳﻘﺎﻝ ﺑﺄﻥ ﺍﻷﲰﺎﺀ ﻻ ﺗﻐﲑ ﻣﻦ ﺍﳊﻘﺎﺋﻖ ﺷﻴﺌﺎ‬
‫ﻮﺱ‪ ‬ﹺﺇﻟﹶ ‪‬ﻴﻪ‪ ‬ﺍﻟﺸ‪ ‬ﻴﻄﹶﺎﻥﹸ ﻗﹶﺎﻝﹶ ﻳ‪‬ﺎ ﺁﺩ‪‬ﻡ‪ ‬ﻫ‪‬ﻞﹾ‬

‫ﻮﺳ‪ ‬‬
‫ﻓﺈﺑﻠﻴﺲ ﻟﻌﻨﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻮﺱ ﻵﺩﻡ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ }ﻓﹶ ‪‬‬
‫ﻚ ﻟﱠﺎ ﻳ‪‬ﺒ‪‬ﻠﹶﻰ{]ﻃﻪ‪ [١٢٠:‬ﻭﲰﻰ ﺍﻟﺸﺠﺮﺓ ﺍﻟﱵ ‪‬ﻰ ﺍﷲ ﺗﻌﺎﱃ ﺁﺩﻡ‬

‫ﻭﻣ‪ ‬ﹾﻠ ‪‬‬
‫ﺪ ‪‬‬
‫ﺨﻠﹾ ‪‬‬
‫ﺓ ﺍﹾﻟ ‪‬‬
‫ﺷﺠ‪‬ﺮ‪ ‬‬
‫ﻋﻠﹶﻰ ‪‬‬
‫ﺩﱡﻟﻚ‪ ‬‬
‫ﺃﹶ ‪‬‬
‫ﻭﺯﻭﺟﺘﻪ ﻣﻦ ﺍﻷﻛﻞ ﻣﻨﻬﺎ ﺑﺄ‪‬ﺎ ﺷﺠﺮﺓ ﺍﳋﻠﺪ ﻓﻠﻢ ﻳﻐﲑ ﻛﻼﻡ ﻫﺬﺍ ﺍﻟﻠﻌﲔ ﻣﻦ ﺍﳊﻘﻴﻘﺔ ﺷﻲﺀ‬
‫ﻓﻜﺬﻟﻚ ﻛﻞ ﻣﻦ ﺍﺗﺒﻊ ﺩﻳﻦ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﻟﻴﻮﻡ ﻭﺍﻧﺘﺴﺐ ﺇﻟﻴﻪ ﺣﻜﻤﻪ ﺣﻜﻢ ﻣﻦ ﺍﺗﺒﻊ ﺩﻳﻨﺎ ﻏﲑ‬
‫ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻭﺍﻧﺘﺴﺎﺑﻪ ﻟﻺﺳﻼﻡ ﻻ ﻳﻐﲑ ﻣﻦ ﺍﳊﻘﻴﻘﺔ ﺷﻲﺀ ﻓﻬﻮ ﻛﺎﻓﺮ ﺧﺎﺭﺝ ﻣﻦ ﺍﻹﺳﻼﻡ‬
‫ﺑﺈﲨﺎﻉ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﺑﻞ ﺍﳌﺸﺮﻛﲔ ﻛﺎﻧﻮﺍ ﻳﻨﺘﺴﺒﻮﻥ ﺇﱃ ﺩﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻟﻜﻨﻬﻢ‬
‫ﻭﻗﻌﻮﺍ ﰲ ﺍﻟﺸﺮﻙ ﻭﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ﻭﻣﻊ ﺫﻟﻚ ﱂ ﻳﻨﻔﻌﻬﻢ ﺍﻧﺘﺴﺎ‪‬ﻢ ﺇﱃ ﺩﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﻭﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﱪﺍﺀﺓ ﻣﻦ ﺩﻳﻨﻬﻢ ﺃﻱ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ﻓﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺄﻥ ﻳﱪﺃ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﳌﻌﺒﻮﺩﺍﺕ ﺍﻟﺒﺎﻃﻠﺔ ﰒ ﺟﻌﻞ ﻫﺬﺍ ﻫﻮ ﺩﻳﻨﻬﻢ ﻭﺃﻥ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‬
‫ﻫﻮ ﳜﺎﻟﻒ ﺩﻳﻦ ﺍﳌﺸﺮﻛﲔ ﻭﺩﻳﻦ ﺍﳌﺸﺮﻛﲔ ﻫﻮ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ﻭﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻻﺳﺘﺴﻼﻡ‬
‫ﷲ ﺗﻌﺎﱃ ﻭﺩﻳﻦ ﺍﳌﺸﺮﻛﲔ ﻫﻮ ﺍﻻﺳﺘﺴﻼﻡ ﷲ ﺗﻌﺎﱃ ﻭﺍﻻﺳﺘﺴﻼﻡ ﻟﻐﲑﻩ ﺃﻭ ﻋﺪﻡ ﺍﻻﺳﺘﺴﻼﻡ ﷲ‬
‫ﺗﻌﺎﱃ ﻓﺎﻹﺳﻼﻡ ﻫﻮ ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﱪﺍﺀﺓ ﻣﻦ ﻋﺒﺎﺩﺓ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﺬﺍ ﺍﻷﺻﻞ ﳎﻤﻊ‬
‫ﻋﻠﻴﻪ ﺑﲔ ﺩﻳﻦ ﺍﻷﻧﺒﻴﺎﺀ‪.‬‬
‫‪١٤‬‬
‫ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺸﻮﺭﻯ ﻭﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ‬
‫ﻭﳑﺎ ﻳﺘﺸﺪﻕ ﺑﻪ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﻮﻥ ﻭﻣﻦ ﳛﺴﻦ ﺍﻟﻈﻦ ‪‬ﻢ ﺃﻧﻪ ﻻ ﻓﺮﻕ ﺑﲔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ‬
‫ﻭﺍﻟﺸﻮﺭﻯ ﻭﻫﺬﺍ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻜﺬﺏ ﻭﺍﻟﺒﻬﺘﺎﻥ ﻭﺍﻻﻓﺘﺮﺍﺀ ﻋﻠﻰ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻣﻦ ﺃﻋﻈﻢ‬
‫ﺍﳌﺨﺎﻟﻔﺔ ﻟﺴﺒﻴﻞ ﺍﳌﺆﻣﻨﲔ ﻓﻬﻞ ﻳﺸﻚ ﻣﺴﻠﻢ ﺑﺄﻥ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﻟﱵ ﻧﺮﺍﻫﺎ ﺍﻟﻴﻮﻡ ﻳﻌﻤﻞ ‪‬ﺎ ﻭﻳﻠﺰﻡ‬
‫ﺍﻟﻨﺎﺱ ‪‬ﺎ ﲣﺎﻟﻒ ﺍﻟﺸﻮﺭﻯ ﻣﻦ ﺣﻴﺚ ﺍﻷﺻﻞ ﻭﻣﻦ ﺣﻴﺚ ﺍﻟﻔﺮﻉ ﻓﺄﺻﻠﻬﺎ ﺍﻟﻄﺎﻏﻮﺕ ﻭﻓﺮﻋﻬﺎ‬
‫ﻋﺒﺎﺩﺗﻪ ﻓﻜﻴﻒ ﻭﺍﷲ ﺃﻣﺮ ﺑﺎﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﻋﺒﺎﺩﺗﻪ ﻭﺍﻟﱪﺍﺀﺓ ﻣﻨﻪ ﻭﻣﻦ ﺃﻭﻟﻴﺎﺅﻩ ‪.‬‬
‫ﻓﺎﻟﺸﻮﺭﻯ ﺃﺻﻠﻬﺎ ﺍﻻﺳﺘﺴﻼﻡ ﳊﻜﻢ ﺍﷲ ﻓﻠﻮ ﻓﺮﺽ ﻭﺟﻮﺩ ﺷﻮﺭﻯ ﻭﻟﻜﻦ ﺃﺻﻠﻬﺎ‬
‫ﺍﻻﺳﺘﺴﻼﻡ ﳊﻜﻢ ﺍﻟﻄﺎﻏﻮﺕ ﻟﻜﺎﻧﺖ ﻛﻔﺮﺍ ﻭﺃﻣﺎ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺗﺄﺻﻴﻼ ﻭﺗﻔﺮﻳﻌﺎ ﺩﻳﻦ ﻗﺎﺋﻢ ﺑﺬﺍﺗﻪ‬
‫ﻭﳛﻠﻞ ﻭﳛﺮﻡ ﻛﻤﺎ ﳛﻠﻞ‬ ‫ﻗﺎﺋﻢ ﻋﻠﻰ ﺍﲣﺎﺫ ﺍﻟﻄﺎﻏﻮﺕ ﺇﻟﻪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻳﺸﺮﻉ ﻛﻤﺎ ﻳﺸﺮﻉ‬
‫}ﻓﹶﹺﺒﻤ‪‬ﺎ‬ ‫ﻭﳛﺮﻡ ﺍﷲ ﻭﺍﻻﻧﻘﻴﺎﺩ ﻟﺸﺮﻉ ﺍﻟﻄﺎﻏﻮﺕ ﻓﺸﺘﺎﻥ ﺑﲔ ﺍﻟﺸﻮﺭﻯ ﺍﻟﱵ ﺃﻣﺮ ﺍﷲ ‪‬ﺎ ﻓﻘﺎﻝ‬
‫ﻮ‪‬ﻟﻚ‪ ‬ﻓﹶﺎﻋ‪‬ﻒ‪ ‬ﻋ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪‬‬

‫ﻣﻦ‪ ‬ﺣ‪ ‬‬
‫ﻔﻀ‪‬ﻮﺍﹾ ‪‬‬
‫ﻘ ﹾﻠﺐﹺ ﻻﹶﻧ ﹶ‬
‫ﻭﻟﹶﻮ‪ ‬ﻛﹸﻨﺖ‪ ‬ﹶﻓﻈﹼﺎﹰ ﻏﹶﻠ‪‬ﻴﻆﹶ ﺍﻟﹾ ﹶ‬
‫ﻣﻦ‪ ‬ﺍﻟ ﹼﻠﻪ‪ ‬ﻟ‪‬ﻨﺖ‪ ‬ﻟﹶﻬ‪‬ﻢ‪ ‬‬
‫ﻤﺔ‪ ‬‬
‫ﺣ‪‬‬‫ﺭ ‪‬‬
‫‪‬‬
‫ﺍﻟﻠﹼﻪ‪ ‬ﻳﺤ‪‬ﺐ‪‬‬ ‫ﹺﺇﻥﱠ‬ ‫ﺍﻟﻠﹼﻪ‪‬‬ ‫ﻋﻠﹶﻰ‬

‫‪‬‬ ‫ﻮﻛﱠﻞﹾ‬
‫ﻓﹶﺘ‪ ‬‬ ‫ﻣﺖ‪‬‬
‫ﻋ‪‬ﺰ‪ ‬‬ ‫ﻓﹶﺈﹺﺫﹶﺍ‬ ‫ﻷﻣ‪‬ﺮﹺ‬
‫ﺍ َ‬ ‫ﻓ‪‬ﻲ‬ ‫ﻭﺭ‪‬ﻫ‪‬ﻢ‪‬‬
‫ﻭﺷ‪‬ﺎ ﹺ‬
‫‪‬‬ ‫ﻟﹶﻬ‪‬ﻢ‪‬‬ ‫ﻐﻔ‪‬ﺮ‪‬‬
‫ﻭ‪‬ﺍﺳ‪‬ﺘ ‪‬‬
‫}ﺃﹶﻟﹶﻢ‪ ‬ﺗ‪‬ﺮ‪ ‬ﹺﺇﻟﹶﻰ ﺍﻟﱠﺬ‪‬ﻳﻦ‪‬‬ ‫ﻮﻛﱢﻠ‪‬ﲔ‪]{‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١٥٩:‬ﻭﺑﲔ ﻃﺎﻏﻮﺕ ﺃﻣﺮ ﺍﷲ ﺑﺎﻟﻜﻔﺮ ﺑﻪ ﻓﻘﺎﻝ‬
‫ﺍ ﹾﻟﻤ‪‬ﺘ‪ ‬‬
‫ﻛﻤ‪‬ﻮﺍﹾ ﹺﺇﻟﹶﻰ‬
‫ﺰﻝﹶ ﻣ‪‬ﻦ ﻗﹶ ‪‬ﺒ ‪‬ﻠﻚ‪ ‬ﻳ‪‬ﺮﹺﻳﺪ‪‬ﻭﻥﹶ ﺃﹶﻥ ﻳ‪‬ﺘﺤ‪‬ﺎ ﹶ‬
‫ﺰ‪‬‬‫ﻳ‪ ‬‬
‫ﻼﻻﹰ ‪‬ﺑﻌ‪‬ﻴﺪﺍﹰ{]ﺍﻟﻨﺴﺎﺀ‪[٦٠:‬‬
‫ﺿ ﹶ‬
‫ﻀﻠﱠﻬ‪‬ﻢ‪ ‬‬
‫ﻭﻳ‪‬ﺮﹺﻳﺪ‪ ‬ﺍﻟﺸ‪ ‬ﻴﻄﹶﺎﻥﹸ ﺃﹶﻥ ‪‬ﻳ ‪‬‬
‫ﻜﻔﹸﺮ‪‬ﻭﺍﹾ ﹺﺑﻪ‪ ‬‬
‫ﺍﻟﻄﱠﺎﻏﹸﻮﺕ‪ ‬ﻭ‪‬ﻗﹶﺪ‪ ‬ﹸﺃﻣ‪‬ﺮ‪‬ﻭﺍﹾ ﺃﹶﻥ ‪‬ﻳ ﹾ‬
‫ﻛﻤ‪‬ﻦ ﻛﹶﺎﻥﹶ‬
‫ﺆﻣ‪‬ﻨﺎﹰ ﹶ‬
‫}ﹶﺃ ﹶﻓﻤ‪‬ﻦ ﻛﹶﺎﻥﹶ ﻣ‪ ‬‬ ‫ﻓﻤﻦ ﺳﻮﻯ ﺑﻴﻨﻬﻤﺎ ﻓﻘﺪ ﺳﻮﻯ ﺑﲔ ﺍﻟﻜﻔﺮ ﻭﺍﻹﺳﻼﻡ ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﻓﹶﺎﺳ‪‬ﻘﹰﺎ ﻟﱠﺎ ‪‬ﻳﺴ‪‬ﺘ‪‬ﻮ‪‬ﻭﻥﹶ{]ﺍﻟﺴﺠﺪﺓ‪ [١٨:‬ﻭﻣﻦ ﺳﻮﻯ ﺑﲔ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻜﻔﺮ ﻓﻬﻮ ﻛﺎﻓﺮ‪.‬‬
‫ﺍﻟﺸﻮﺭﻱ ﻫﻮ ﻋﻤﻞ ﺑﺸﺮﻉ ﺍﷲ ﻓﻬﻲ ﰲ ﺣﻘﻴﻘﺘﻬﺎ ﻛﻴﻔﻴﺔ ﺍﻟﻌﻤﻞ ﺑﺸﺮﻉ ﺍﷲ ﻭﻫﻮ ﻣﺎ‬
‫ﻳﺴﻤﻴﻪ ﺍﻷﺻﻮﻟﻴﻮﻥ ﲢﻘﻴﻖ ﺍﳌﻨﺎﻁ ﺃﻱ ﺇﻧﺰﺍﻝ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻜﻠﻴﺔ ﻋﻠﻰ ﺍﻟﻮﺍﻗﻊ ﻭﻫﺬﺍ ﳎﻤﻊ ﻋﻠﻴﻪ ﺑﲔ‬
‫‪١٥‬‬
‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﺄﻣﻮﺭ ﺑﻪ ﻭﻫﻮ ﺍﻟﻴﻮﻡ ﻭﻇﻴﻔﺔ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺘﻨﻔﻴﺬﻳﺔ ﻋﻨﺪ ﺍﻟﺪﻭﻝ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺑﻴﻨﻤﺎ‬
‫ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻫﻲ ﺟﻌﻞ ﺍﻟﺘﺸﺮﻳﻊ ﻭﺍﻟﺴﻴﺎﺩﺓ ﻟﻠﺸﻌﺐ ﺍﻟﺬﻱ ﻳﻮﻛﻞ ﺑﺪﻭﺭﻩ ﻣﻦ ﻳﻨﻮﺏ ﻋﻨﻪ‬
‫ﻟﺘﺸﺮﻳﻊ ﻗﻮﺍﻧﲔ ﺗﻨﺎﺳﺒﻪ ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ ﺩﻭﻥ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺷﺮﻉ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﺬﺍ ﻛﻔﺮ ﺃﻛﱪ‬
‫ﺑﺈﲨﺎﻉ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻘﻄﻮﻉ ﺑﻪ ﺍﳌﺴﺘﻨﺪ ﻋﻠﻰ ﺍﳌﻘﻄﻮﻉ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ‪.‬‬
‫ﺍﻟﺸﻮﺭﻱ ﻗﺪ ﺗﻜﻮﻥ ﰲ ﻣﺴﺎﺋﻞ ﺍﻻﺟﺘﻬﺎﺩ ﻭﻫﻮ ﻣﺎ ﻳﺴﻤﻰ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ ﺑﺘﻨﻘﻴﺢ‬
‫ﺍﳌﻨﺎﻁ ﻭﻫﻮ ﺍﻟﺒﺤﺚ ﻋﻦ ﺩﻟﻴﻞ ﺷﺮﻋﻲ ﻳﻮﺍﻓﻖ ﺍﻟﻮﺍﻗﻊ ﻓﺈﻥ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺣﻜﻢ ﻛﻠﻲ ﻋﺎﻡ ﻳﻘﺎﺱ‬
‫ﻋﻠﻰ ﺣﻜﻢ ﻛﻠﻲ ﻭﻫﻮ ﻣﺎ ﻳﺴﻤﻰ ﺑﺘﺨﺮﻳﺞ ﺍﳌﻨﺎﻁ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ ﻭﻛﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻣﺘﻘﻴﺪﺓ‬
‫ﺑﺄﺩﻟﺔ ﺍﻟﺸﺮﻉ ﺍﻟﻜﻠﻴﺔ ﻭﺍﻟﺘﻔﺼﻴﻠﻴﺔ ﻭﻗﻮﺍﻋﺪﻩ ﺍﻟﻌﺎﻣﺔ ﺃﻣﺎ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻓﻬﻲ ﻭﺿﻊ ﺷﺮﺍﺋﻊ ﻛﻠﻴﺔ‬
‫ﻭﺃﺣﻜﺎﻡ ﻣﺒﺪﻟﺔ ﻻ ﻳﺮﺟﻊ ﻓﻴﻬﺎ ﺇﱃ ﺣﻜﻢ ﺍﷲ ﻭﻻ ﺇﱃ ﺷﺮﻋﻪ ﻭﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻣﺴﺘﻘﺎﻩ ﻣﻦ‬
‫ﻤﻦ‪‬‬
‫}ﹶﺃ ﹶﻓ ‪‬‬ ‫ﻗﻮﺍﻋﺪ ﺍﻟﻘﻮﺍﻧﲔ ﻭﺃﺻﻮﳍﺎ ﻭﺃﻋﺮﺍﻓﻬﺎ ﻓﻜﻴﻒ ﳝﻜﻦ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‬
‫ﺮﻑ‪ ‬ﻫ‪‬ﺎﺭﹴ‬
‫ﺷﻔﹶﺎ ﺟ‪ ‬‬
‫ﻋ ﹶﻠﻰ‪ ‬‬
‫ﺳﺲ‪ ‬ﺑ‪‬ﻨ‪‬ﻴ‪‬ﺎ‪‬ﻧﻪ‪ ‬‬
‫ﻣﻦ‪ ‬ﹶﺃ ‪‬‬
‫ﻭﺭﹺﺿ‪‬ﻮ‪‬ﺍﻥ‪ ‬ﺧ‪‬ﻴ‪‬ﺮ‪ ‬ﺃﹶﻡ ‪‬‬
‫ﻣﻦ‪ ‬ﺍﻟ ﹼﻠﻪ‪ ‬‬
‫ﺳﺲ‪ ‬ﺑ‪‬ﻨ‪‬ﻴ‪‬ﺎ‪‬ﻧﻪ‪ ‬ﻋ‪‬ﻠﹶﻰ ‪‬ﺗﻘﹾﻮ‪‬ﻯ ‪‬‬
‫ﹶﺃ ‪‬‬
‫ﻻ ﻳ‪‬ﻬ‪‬ﺪ‪‬ﻱ ﺍ ﹾﻟﻘﹶﻮ‪‬ﻡ‪ ‬ﺍﻟﻈﱠﺎﻟ‪‬ﻤ‪‬ﲔ‪]{‬ﺍﻟﺘﻮﺑﺔ‪.[١٠٩:‬‬

‫ﻪ ﹶ‬
‫ﻢ ﻭ‪‬ﺍﻟ ﹼﻠ ‪‬‬
‫ﺭ ﺟ‪‬ﻬ‪‬ﻨ‪ ‬‬
‫ﻪ ﻓ‪‬ﻲ ﻧ‪‬ﺎ ﹺ‬
‫ﺭ ﹺﺑ ‪‬‬
‫ﻓﹶﺎﻧ‪‬ﻬ‪‬ﺎ ‪‬‬
‫ﺍﻟﺸﻮﺭﻯ ﺗﻜﻮﻥ ﻷﻫﻞ ﺍﳊﻞ ﻭﺍﻟﻌﻘﺪ ﻭﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻳﻦ ﺍﻟﺼﺤﻴﺢ ﻭﺍﳋﱪﺓ ﰲ ﺍﻟﺪﻧﻴﺎ‬
‫ﻭﻻ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﻟﻠﻜﺎﻓﺮ ﺩﻭﺭ ﺑﻞ ﻭﻻ ﻟﻠﻤﻨﺎﻓﻖ ﻭﺃﻣﺎ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻓﻼ ﳝﻜﻦ ﺃﻥ ﻳﺪﺧﻠﻬﺎ ﻣﺴﻠﻢ‬
‫ﻭﻟﻮ ﺩﺧﻠﻬﺎ ﻣﺴﻠﻢ ﻭﺍﻧﺘﺴﺐ ﺇﻟﻴﻬﺎ ﻓﻘﺪ ﻧﺰﻉ ﺭﺑﻘﺔ ﺍﻹﺳﻼﻡ ﻣﻦ ﻋﻨﻘﻪ ﻭﻳﺪﺧﻠﻬﺎ ﻣﻦ ﻫﻮ ﺃﻛﻔﺮ‬
‫ﺍﻟﻨﺎﺱ ﻛﺎﻟﺮﺍﻓﻀﺔ ﻭﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﻧﻴﲔ ﻭﺍﳌﺮﺗﺪﻳﻦ ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻓﺎﻗﺪ ﺍﻟﺸﻲﺀ ﻻ ﻳﻌﻄﻴﻪ ﻓﻬﻞ‬
‫ﻳﺮﲡﻰ ﻣﻦ ﻣﺜﻞ ﻫﺆﻻﺀ ﻧﺼﺮﺓ ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﻢ ﻻ ﳝﻠﻜﻮﻥ ﺍﺳﻢ ﺍﻹﺳﻼﻡ ﻓﻀﻼ ﻋﻦ‬
‫ﺣﻘﻴﻘﺘﻪ‪.‬‬
‫ﺍﻟﺸﻮﺭﻯ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻟﺒﺤﺚ ﻋﻦ ﻣﻌﺮﻓﺔ ﺍﳊﻖ ﻭﺍﻻﻟﺘﺰﺍﻡ ﺑﻪ ﺩﻭﻥ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻜﺜﺮﺓ‬
‫‪١٦‬‬
‫ﻭﺍﻟﻘﻠﺔ ﻭﺃﻣﺎ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻓﺘﻘﻮﻡ ﻋﻠﻰ ﺍﻟﻜﺜﺮﺓ ﺩﻭﻥ ﺍﻟﻨﻈﺮ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﳊﻖ ﻭﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ‬
‫ﻷﺭ‪‬ﺽﹺ ‪‬ﻳﻀ‪‬ﻠﱡﻮﻙ‪ ‬ﻋ‪‬ﻦ‬

‫ﻄﻊ‪ ‬ﹶﺃﻛﹾﺜﹶﺮ‪ ‬ﻣ‪‬ﻦ ﻓ‪‬ﻲ ﺍ َ‬
‫ﻭﺇﹺﻥ ‪‬ﺗ ‪‬‬
‫}‪‬‬ ‫ﻓﺎﳊﻖ ﻋﻨﺪﻫﻢ ﻣﻊ ﺍﻟﻜﺜﺮﺓ ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ‬
‫ﻭﻟﹶﻮ‪‬‬
‫}‪‬‬ ‫ﻭﹺﺇﻥﹾ ﻫ‪‬ﻢ‪ ‬ﹺﺇﻻﱠ ‪‬ﻳﺨ‪‬ﺮ‪‬ﺻ‪‬ﻮﻥﹶ{]ﺍﻷﻧﻌﺎﻡ‪ [١١٦:‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﻈﻦ‪ ‬‬
‫ﺳ‪‬ﺒﹺﻴﻞﹺ ﺍﻟ ﹼﻠﻪ‪ ‬ﺇﹺﻥ ﻳ‪‬ﺘ‪‬ﹺﺒﻌ‪‬ﻮﻥﹶ ﹺﺇﻻﱠ ﺍﻟ ﱠ‬
‫ﺷﻲ‪‬ﺀٍ ﻗﹸﺒ‪‬ﻼﹰ ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍﹾ ﻟ‪‬ﻴ‪‬ﺆ‪‬ﻣ‪‬ﻨ‪‬ﻮﺍﹾ‬

‫ﻋﻠﹶﻴ‪‬ﻬﹺﻢ‪ ‬ﻛﹸﻞﱠ ‪‬‬
‫ﺮﻧ‪‬ﺎ ‪‬‬
‫ﺣﺸ‪ ‬‬
‫ﻭ ‪‬‬
‫ﻮﺗ‪‬ﻰ ‪‬‬
‫ﻭﻛﹶﻠﱠﻤ‪‬ﻬ‪‬ﻢ‪ ‬ﺍ ﹾﻟﻤ‪ ‬‬
‫ﻜﺔﹶ ‪‬‬
‫ﺰﻟﹾﻨ‪‬ﺎ ﹺﺇﻟﹶﻴ‪‬ﻬﹺﻢ‪ ‬ﺍ ﹾﻟﻤ‪‬ﻶ‪‬ﺋ ﹶ‬
‫ﹶﺃﻧ‪‬ﻨ‪‬ﺎ ﻧ‪ ‬‬
‫ﻋﺔ‪‬‬
‫ﻋﻦﹺ ﺍﻟﺴ‪‬ﺎ ‪‬‬
‫}‪‬ﻳﺴ‪‬ﹶﺄﻟﹸﻮ‪‬ﻧﻚ‪ ‬‬ ‫ﻜﻦ‪ ‬ﺃﹶﻛﹾﺜﹶﺮ‪‬ﻫ‪‬ﻢ‪ ‬ﻳ‪‬ﺠ‪‬ﻬ‪‬ﻠﹸﻮﻥﹶ{]ﺍﻷﻧﻌﺎﻡ‪ [١١١:‬ﻭﻗﺎﻝ‬
‫ﻭﻟﹶـ ‪‬‬
‫ﹺﺇﻻﱠ ﺃﹶﻥ ‪‬ﻳﺸ‪‬ﺎﺀَ ﺍﻟ ﹼﻠﻪ‪ ‬‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍﺕ‪‬‬
‫ﻘﻠﹶﺖ‪ ‬ﻓ‪‬ﻲ ﺍﻟ ‪‬‬
‫ﻮﻗﹾﺘ‪‬ﻬ‪‬ﺎ ﹺﺇﻻﱠ ﻫ‪‬ﻮ‪ ‬ﹶﺛ ﹸ‬
‫ﺠﻠﱢﻴﻬ‪‬ﺎ ﻟ‪ ‬‬
‫ﺭﺑ‪‬ﻲ ﻻﹶ ‪‬ﻳ ‪‬‬
‫ﺮﺳ‪‬ﺎﻫ‪‬ﺎ ﻗﹸﻞﹾ ﹺﺇ‪‬ﻧﻤ‪‬ﺎ ﻋ‪ ‬ﹾﻠﻤ‪‬ﻬ‪‬ﺎ ﻋ‪‬ﻨﺪ‪ ‬‬
‫ﹶﺃﻳ‪‬ﺎﻥﹶ ﻣ‪ ‬‬
‫ﻜﻦ‪‬‬
‫ﻋ ﹾﻠﻤ‪‬ﻬ‪‬ﺎ ﻋ‪‬ﻨﺪ‪ ‬ﺍﻟ ﹼﻠﻪ‪ ‬‬
‫ﻔﻲ‪ ‬ﻋ‪‬ﻨ‪‬ﻬ‪‬ﺎ ﻗﹸﻞﹾ ﹺﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬‬
‫ﺣ‪‬‬‫ﻷﺭ‪‬ﺽﹺ ﻻﹶ ﺗ‪ ‬ﹾﺄﺗ‪‬ﻴﻜﹸﻢ‪ ‬ﹺﺇﻻﱠ ‪‬ﺑﻐ‪‬ﺘ‪‬ﺔﹰ ‪‬ﻳﺴ‪‬ﹶﺄﻟﹸﻮ‪‬ﻧﻚ‪ ‬ﻛﹶﹶﺄ‪‬ﻧﻚ‪ ‬‬
‫ﻭ‪‬ﺍ َ‬
‫ﻻ ‪‬ﻳﻌ‪ ‬ﹶﻠﻤ‪‬ﻮﻥﹶ{]ﺍﻷﻋﺮﺍﻑ‪.[١٨٧:‬‬
‫ﺮ ﺍﻟﻨ‪‬ﺎﺱﹺ ﹶ‬
‫ﹶﺃﻛﹾﺜﹶ ‪‬‬
‫ﺣﻜﻢ ﻧﻮﺍﺏ ﺍﻟﱪﳌﺎﻧﺎﺕ ﻭﻧﺎﺧﺒﻴﻬﻢ‬
‫ﻭﺑﻌﺪ ﻣﺎ ﺫﻛﺮﻧﺎ ﻣﻦ ﺃﺩﻟﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺃﲨﺎﻉ ﺍﻷﻣﺔ ﺍﳌﻘﻄﻮﻉ ﺑﻪ ﺍﻟﺬﻱ ﻣﻦ ﺧﺎﻟﻔﻪ‬
‫ﻳﻜﻮﻥ ﻛﺎﻓﺮﺍ ﻧﻘﻮﻝ ﺑﺄﻥ ﻫﺆﻻﺀ ﺍﻟﻨﻮﺍﺏ ﺍﻟﺬﻳﻦ ﻳﺪﺧﻠﻮﻥ ﻫﺬﻩ ﺍ‪‬ﺎﻟﺲ ﻭﻳﻨﺘﺴﺒﻮﻥ ﺇﻟﻴﻬﺎ‬
‫ﻭﻳﻜﻮﻧﻮﻥ ﺃﻋﻀﺎﺀ ﻓﻴﻬﺎ ﻫﻢ ﻛﻔﺎﺭ ﻛﻔﺮﺍ ﺃﻛﱪ ﳐﺮﺝ ﻣﻦ ﺍﳌﻠﺔ ﺑﺄﻋﻴﺎ‪‬ﻢ ﻻ ﻋﺬﺭ ﳍﻢ ﻻ ﲜﻬﻞ ﻭﻻ‬
‫ﺗﺄﻭﻳﻞ ﻓﺈﻥ ﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺃﺻﻞ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻻ ﻳﺪﺧﻞ ﺍﳌﺮﺀ ﺍﻹﺳﻼﻡ ﺇﻻ ﺑﻪ‬
‫ﻭﻫﺆﻻﺀ ﺍﻟﻨﻮﺍﺏ ﺭﺿﻮﺍ ‪‬ﺬﺍ ﺍﻟﻄﺎﻏﻮﺕ ﻭﺃﻗﺮﻭﺍ ﺑﻞ ﻭﺃﺛﻨﻮﺍ ﻋﻠﻴﻪ‬ ‫ﻭﻣﻦ ﱂ ﳛﻘﻘﻪ ﻓﻠﻴﺲ ﲟﺴﻠﻢ‬
‫ﻭﺍﻧﺘﺴﺒﻮﺍ ﻟﻪ ﻭﺃﺻﺒﺤﻮﺍ ﻣﻦ ﺃﻫﻠﻪ ﻭﺃﻋﻀﺎﺀ ﺃﺳﺎﺳﻴﻮﻥ ﻣﻦ ﺃﻋﻀﺎﺀﻩ ﺑﻞ ﻻ ﻳﻘﻮﻡ ﻫﺬﺍ ﺍﻟﻄﺎﻏﻮﺕ‬
‫ﺇﻻ ‪‬ﻢ ﻭﻟﻮ ﱂ ﻳﻮﺟﺪ ﻫﺆﻻﺀ ﺍﻷﻋﻀﺎﺀ ﰲ ﺍ‪‬ﻠﺲ ﺍﻟﺸﺮﻛﻲ ﱂ ﻳﻮﺟﺪ ﻫﺬﺍ ﺍ‪‬ﻠﺲ ﻭﻟﻮ ﻛﺎﻧﻮﺍ‬
‫ﻳﻌﺘﻘﺪﻭﻥ ﺑﻄﻼﻥ ﻋﺒﺎﺩﺓ ﻫﺬﺍ ﺍﻟﻄﺎﻏﻮﺕ ﻭﻳﺒﻐﻀﻮﻧﻪ ﻭﻳﺘﱪﺅﻭﻥ ﻣﻨﻪ ﳌﺎ ﻛﺎﻥ ﻫﺬﺍ ﺣﺎﳍﻢ ﰒ ﺃ‪‬ﻢ‬
‫ﻳﺮﺷﺤﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺣﱴ ﻳﻜﻮﻧﻮﺍ ﻣﺸﺮﻋﲔ ﻣﻊ ﺍﷲ ﻭﻳﻨﺼﺒﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺃﻧﺪﺍﺩﺍ ﷲ ﺗﻌﺎﱃ ﰲ‬
‫ﻭﺇﹺﺫﹾ ﻗﹶﺎﻝﹶ‬
‫}‪‬‬ ‫ﺍﻟﺘﺸﺮﻳﻊ ﻭﺍﷲ ﺗﻌﺎﱃ ﺣﻜﻢ ﺑﻜﻔﺮ ﻣﻦ ﺃﻣﺮ ﺍﻟﻨﺎﺱ ﺑﻌﺒﺎﺩﺗﻪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻛﻤﺎ ﻗﺎﻝ‬
‫ﻣﻲ‪ ‬ﹺﺇﻟﹶـﻬ‪‬ﻴ‪‬ﻦﹺ ﻣ‪‬ﻦ ﺩ‪‬ﻭﻥ‪ ‬ﺍﻟﻠﹼﻪ‪ ‬ﻗﹶﺎﻝﹶ‬

‫ﻭﹸﺃ ‪‬‬
‫ﺮﻳ‪‬ﻢ‪ ‬ﹶﺃﺃﹶﻧﺖ‪ ‬ﻗﹸﻠﺖ‪ ‬ﻟ‪‬ﻠﻨ‪‬ﺎﺱﹺ ﺍ‪‬ﺗﺨ‪‬ﺬﹸﻭﻧﹺﻲ ‪‬‬
‫ﺍﻟ ﹼﻠﻪ‪ ‬ﻳ‪‬ﺎ ﻋ‪‬ﻴﺴ‪‬ﻰ ﺍ ‪‬ﺑﻦ‪ ‬ﻣ‪ ‬‬
‫‪١٧‬‬
‫ﻋ ‪‬ﻠﻤ‪‬ﺘﻪ‪ ‬ﺗ‪‬ﻌ‪‬ﻠﹶﻢ‪ ‬ﻣ‪‬ﺎ ﻓ‪‬ﻲ‬

‫ﺤﻖ‪ ‬ﺇﹺﻥ ﻛﹸﻨﺖ‪ ‬ﹸﻗﻠﹾ‪‬ﺘﻪ‪ ‬ﹶﻓﻘﹶﺪ‪ ‬‬
‫ﺳ‪ ‬ﺒﺤ‪‬ﺎ‪‬ﻧﻚ‪ ‬ﻣ‪‬ﺎ ‪‬ﻳﻜﹸﻮﻥﹸ ﻟ‪‬ﻲ ﹶﺃﻥﹾ ﹶﺃﻗﹸﻮﻝﹶ ﻣ‪‬ﺎ ﻟﹶ ‪‬ﻴﺲ‪ ‬ﻟ‪‬ﻲ ﹺﺑ ‪‬‬
‫ﻭﻻﹶ‬
‫}‪‬‬ ‫ﻋﻼﱠﻡ‪ ‬ﺍ ﹾﻟﻐ‪‬ﻴ‪‬ﻮﺏﹺ{]ﺍﳌﺎﺋﺪﺓ‪ [١١٦:‬ﻭﻗﺎﻝ‬
‫ﺴﻚ‪ ‬ﹺﺇ‪‬ﻧﻚ‪ ‬ﺃﹶﻧﺖ‪ ‬‬
‫ﻔ ِ‬
‫ﻋﻠﹶﻢ‪ ‬ﻣ‪‬ﺎ ﻓ‪‬ﻲ ‪‬ﻧ ﹾ‬
‫ﻭﻻﹶ ﹶﺃ ‪‬‬
‫ﻔﺴِﻲ ‪‬‬
‫‪‬ﻧ ﹾ‬
‫ﻣﺴ‪ ‬ﻠﻤ‪‬ﻮﻥﹶ{]ﺁﻝ‬
‫ﻜﻔﹾﺮﹺ ‪‬ﺑﻌ‪‬ﺪ‪ ‬ﺇﹺﺫﹾ ﺃﹶﻧﺘ‪‬ﻢ ‪‬‬
‫ﺮﻛﹸﻢ ﺑﹺﺎﹾﻟ ﹸ‬
‫ﺭﺑ‪‬ﺎﺑﺎﹰ ﹶﺃﻳ‪ ‬ﹾﺄﻣ‪ ‬‬
‫ﻜﺔﹶ ﻭ‪‬ﺍﻟﻨ‪‬ﺒﹺﻴ‪ ‬ﻴﻦ‪ ‬ﹶﺃ ‪‬‬
‫ﻼ‪‬ﺋ ﹶ‬
‫ﻤ ﹶ‬
‫ﺮﻛﹸﻢ‪ ‬ﺃﹶﻥ ﺗ‪‬ﺘﺨ‪‬ﺬﹸﻭﺍﹾ ﺍ ﹾﻟ ‪‬‬
‫ﻳ‪ ‬ﹾﺄﻣ‪ ‬‬
‫ﻌﻪ‪ ‬ﺇﹺﺫﹾ ﻗﹶﺎﻟﹸﻮﺍ‬

‫ﻣ‪‬‬‫ﺣﺴ‪‬ﻨﺔﹲ ﻓ‪‬ﻲ ﹺﺇﺑ‪‬ﺮ‪‬ﺍﻫ‪‬ﻴﻢ‪ ‬ﻭ‪‬ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬‬
‫ﻮﺓﹲ ‪‬‬
‫}ﻗﹶﺪ‪ ‬ﻛﹶﺎ‪‬ﻧﺖ‪ ‬ﹶﻟﻜﹸﻢ‪ ‬ﹸﺃﺳ‪ ‬‬ ‫ﻋﻤﺮﺍﻥ‪ [٨٠:‬ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﻭﺓﹸ‬
‫ﻭﺑ‪‬ﻴ‪‬ﻨﻜﹸﻢ‪ ‬ﺍ ﹾﻟﻌ‪‬ﺪ‪‬ﺍ ‪‬‬
‫ﻭﺑ‪‬ﺪ‪‬ﺍ ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻨ‪‬ﺎ ‪‬‬
‫ﺮﻧ‪‬ﺎ ﹺﺑﻜﹸﻢ‪ ‬‬
‫ﻛﻔﹶ ‪‬‬
‫ﻣﻤ‪‬ﺎ ﺗ‪‬ﻌ‪‬ﺒ‪‬ﺪ‪‬ﻭﻥﹶ ﻣ‪‬ﻦ ﺩ‪‬ﻭﻥ‪ ‬ﺍﻟ ﱠﻠﻪ‪ ‬ﹶ‬
‫ﻭ‪‬‬‫ﻮﻣ‪‬ﻬﹺﻢ‪ ‬ﹺﺇﻧ‪‬ﺎ ﺑ‪‬ﺮ‪‬ﺍﺀ ﻣ‪‬ﻨﻜﹸﻢ‪ ‬‬
‫‪‬ﻟﻘﹶ ‪‬‬
‫ﻭﻣ‪‬ﺎ ﹶﺃﻣ‪ ‬ﻠﻚ‪ ‬ﻟﹶﻚ‪‬‬

‫ﺮﻥﱠ ﹶﻟﻚ‪ ‬‬
‫ﻐﻔ‪ ‬‬
‫ﻮﻝﹶ ﺇﹺﺑ‪‬ﺮ‪‬ﺍﻫ‪‬ﻴﻢ‪ ‬ﻟ‪‬ﹶﺄﺑﹺﻴﻪ‪ ‬ﻟﹶﹶﺄﺳ‪‬ﺘ ‪‬‬
‫ﺪﻩ‪ ‬ﹺﺇﻟﱠﺎ ﻗﹶ ‪‬‬
‫ﻭﺣ‪ ‬‬
‫ﺆﻣ‪‬ﻨ‪‬ﻮﺍ ﺑﹺﺎﻟ ﱠﻠﻪ‪ ‬‬
‫ﻐﻀ‪‬ﺎﺀ ﹶﺃﺑ‪‬ﺪﺍﹰ ﺣ‪‬ﺘ‪‬ﻰ ﺗ‪ ‬‬
‫ﻭ‪‬ﺍﻟﹾ‪‬ﺒ ‪‬‬
‫ﺼﲑ‪]{‬ﺍﳌﻤﺘﺤﻨﺔ‪. [٤:‬‬
‫ﻤ ‪‬‬
‫ﻚ ﺍ ﹾﻟ ‪‬‬
‫ﻭﺇﹺﻟﹶ ‪‬ﻴ ‪‬‬
‫ﻚ ﹶﺃﻧ‪‬ﺒ‪‬ﻨ‪‬ﺎ ‪‬‬
‫ﻭﹺﺇﻟﹶ ‪‬ﻴ ‪‬‬
‫ﻛﻠﹾﻨ‪‬ﺎ ‪‬‬
‫ﻮ ﱠ‬
‫ﻚ ﺗ‪ ‬‬
‫ﺭﺑ‪‬ﻨ‪‬ﺎ ﻋ‪‬ﻠﹶ ‪‬ﻴ ‪‬‬
‫ﺀ ‪‬‬
‫ﺷﻲ‪ٍ ‬‬
‫ﻣﻦ‪ ‬ﺍﻟ ﱠﻠﻪ‪ ‬ﻣ‪‬ﻦ ‪‬‬
‫‪‬‬
‫ﻣﻪ‪ ‬ﻣ‪‬ﺎ ‪‬ﺗﻌ‪‬ﺒ‪‬ﺪ‪‬ﻭﻥﹶ )‪ (٧٠‬ﻗﹶﺎﻟﹸﻮﺍ‬

‫ﻮ‪‬‬‫ﻭﻗﹶ ‪‬‬
‫ﻋﻠﹶﻴ‪‬ﻬﹺﻢ‪ ‬ﻧ‪‬ﺒ‪‬ﺄﹶ ﹺﺇﺑ‪‬ﺮ‪‬ﺍﻫ‪‬ﻴﻢ‪ (٦٩) ‬ﺇﹺﺫﹾ ﻗﹶﺎﻝﹶ ﻟ‪‬ﹶﺄﺑﹺﻴﻪ‪ ‬‬
‫ﻭﻗﺎﻝ}ﻭ‪‬ﺍﺗ‪‬ﻞﹸ ‪‬‬
‫ﻔﻌ‪‬ﻮ‪‬ﻧﻜﹸﻢ‪‬‬
‫ﺪﻋ‪‬ﻮﻥﹶ )‪ (٧٢‬ﺃﹶﻭ‪ ‬ﻳ‪ ‬ﻨ ﹶ‬
‫ﻤﻌ‪‬ﻮ‪‬ﻧﻜﹸﻢ‪ ‬ﺇﹺﺫﹾ ﺗ‪ ‬‬
‫ﻛﻔ‪‬ﲔ‪ (٧١) ‬ﻗﹶﺎﻝﹶ ﻫ‪‬ﻞﹾ ‪‬ﻳﺴ‪ ‬‬
‫‪‬ﻧﻌ‪‬ﺒ‪‬ﺪ‪ ‬ﺃﹶﺻ‪‬ﻨ‪‬ﺎﻣ‪‬ﺎ ﻓﹶ‪‬ﻨﻈﹶﻞﱡ ﻟﹶﻬ‪‬ﺎ ﻋ‪‬ﺎ ‪‬‬
‫ﺮﹶﺃﻳ‪‬ﺘ‪‬ﻢ‪ ‬ﻣ‪‬ﺎ ﻛﹸﻨ‪‬ﺘ‪‬ﻢ‪‬‬

‫ﻔﻌ‪‬ﻠﹸﻮﻥﹶ )‪ (٧٤‬ﻗﹶﺎﻝﹶ ﹶﺃﻓﹶ ‪‬‬
‫ﺬﻟ‪‬ﻚ‪ ‬ﻳ ﹾ‬
‫ﺀﻧ‪‬ﺎ ﻛﹶ ﹶ‬
‫ﺁﺑ‪‬ﺎ َ‬
‫ﺪﻧ‪‬ﺎ َ‬
‫ﻭﺟ‪ ‬‬
‫ﺃﹶﻭ‪ ‬ﻳﻀ‪‬ﺮ‪‬ﻭﻥﹶ )‪ (٧٣‬ﻗﹶﺎﻟﹸﻮﺍ ﺑ‪‬ﻞﹾ ‪‬‬
‫ﺭﺏ‪ ‬ﺍ ﹾﻟﻌ‪‬ﺎﹶﻟﻤ‪‬ﲔ‪{(٧٧) ‬‬

‫ﺪﻣ‪‬ﻮﻥﹶ )‪ (٧٦‬ﻓﹶﺈﹺﻧ‪‬ﻬ‪‬ﻢ‪ ‬ﻋ‪‬ﺪ‪‬ﻭ‪ ‬ﻟ‪‬ﻲ ﹺﺇﻟﱠﺎ ‪‬‬
‫ﺅﻛﹸﻢ‪ ‬ﺍﻟﹾﹶﺄﻗﹾ ‪‬‬
‫ﺁﺑ‪‬ﺎ ‪‬‬
‫ﻭَ‬
‫‪‬ﺗﻌ‪‬ﺒ‪‬ﺪ‪‬ﻭﻥﹶ )‪ (٧٥‬ﹶﺃﻧ‪‬ﺘ‪‬ﻢ‪ ‬‬
‫]ﺍﻟﺸﻌﺮﺍﺀ[ ‪.‬‬
‫ﻓﻬﺬﻩ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﱵ ﻣﻦ ﺧﺎﻟﻔﻬﺎ ﻓﻘﺪ ﺳﻔﻪ ﻧﻔﺴﻪ ﻭﺧﺮﺝ ﻋﻦ ﺩﻳﻦ‬
‫ﻄﻔﹶﻴ‪‬ﻨ‪‬ﺎﻩ‪‬‬
‫ﺻ ﹶ‬
‫ﻭﹶﻟﻘﹶﺪ‪ ‬ﺍ ‪‬‬
‫ﺴﻪ‪ ‬‬
‫ﻔ ‪‬‬
‫ﻔﻪ‪ ‬ﻧ ﹾ‬
‫ﺳ‪‬‬
‫ﻣ ﱠﻠﺔ‪ ‬ﹺﺇﺑ‪‬ﺮ‪‬ﺍﻫ‪‬ﻴﻢ‪ ‬ﹺﺇﻻﱠ ﻣ‪‬ﻦ ‪‬‬
‫ﻏﺐ‪ ‬ﻋ‪‬ﻦ ‪‬‬
‫ﺮﹶ‬‫}ﻭ‪‬ﻣ‪‬ﻦ ﻳ‪ ‬‬ ‫ﺍﻷﻧﺒﻴﺎﺀ ﲨﻴﻌﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﻤﻦ‪ ‬ﺍﻟﺼ‪‬ﺎ‪‬ﻟﺤ‪‬ﲔ‪]{‬ﺍﻟﺒﻘﺮﺓ‪. [١٣٠:‬‬

‫ﺓ ﹶﻟ ‪‬‬
‫ﺮ‪‬‬‫‪‬ﻲ ﺍﻵﺧ‪ ‬‬
‫ﻪ ﻓ‬
‫ﻭﹺﺇ‪‬ﻧ ‪‬‬
‫ﺪﻧ‪‬ﻴ‪‬ﺎ ‪‬‬
‫ﻓ‪‬ﻲ ﺍﻟ ‪‬‬
‫ﺑﻞ ﻫﺆﻻﺀ ﻃﻮﺍﻏﻴﺖ ﳚﺐ ﺍﻟﻜﻔﺮ ‪‬ﻢ ﻭﺑﻐﻀﻬﻢ ﻭﻋﺪﺍﻭ‪‬ﻢ ﻭﺍﻟﱪﺍﺀﺓ ﻣﻨﻬﻢ ﻗﺎﻝ ﺍﻟﺸﻴﺦ‬
‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺣﺴﻦ ﺁﻝ ﺍﻟﺸﻴﺦ)ﻭﺃﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﺳﻠﻔﺎ ﻭﺧﻠﻔﺎ‪ ،‬ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ‪،‬‬
‫ﻭﺍﻷﺋﻤﺔ‪ ،‬ﻭﲨﻴﻊ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺃﻥ ﺍﳌﺮﺀ ﻻ ﻳﻜﻮﻥ ﻣﺴﻠﻤﺎ ﺇﻻ ﺑﺎﻟﺘﺠﺮﺩ ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ‪،‬‬
‫ﻭﺍﻟﱪﺍﺀﺓ ﻣﻨﻪ ﻭﳑﻦ ﻓﻌﻠﻪ‪ ،‬ﻭﺑﻐﻀﻬﻢ ﻭﻣﻌﺎﺩﺍ‪‬ﻢ ﲝﺴﺐ ﺍﻟﻄﺎﻗﺔ‪ ،‬ﻭﺍﻟﻘﺪﺭﺓ‪.(،‬‬
‫‪١٨‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻨﺎﺧﺒﻮﻥ ﻓﺤﻜﻤﻬﻢ ﻛﺬﻟﻚ ﺣﻜﻢ ﻣﺮﺷﺤﻴﻬﻢ ﻓﻬﻢ ﻳﻜﻔﺮﻭﻥ ﻣﻦ ﺟﻬﺘﲔ ﻣﻦ ﺟﻬﺔ‬
‫ﺃ‪‬ﻢ ﱂ ﻳﻜﻔﺮﻭﺍ ﺑﺎﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻭﻟﻮ ﻛﻔﺮﻭﺍ ﺑﺎﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﳌﺎ ﺍﺷﺘﺮﻛﻮﺍ ﺑﺎﻟﺘﺮﺷﻴﺢ ﻭﻗﺪ ﺑﻴﻨﺎ ﺳﺎﺑﻘﺎ‬
‫ﺃﻥ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻃﺎﻏﻮﺕ ﻭﺩﻳﻦ ﺑﺎﻃﻞ ﳚﺐ ﺍﻟﱪﺍﺀﺓ ﻣﻨﻪ ﻭﻋﺪﺍﻭﺗﻪ ﻭﺑﻐﻀﻪ ﻭﺗﻜﻔﲑ ﺃﻫﻠﻪ ﻭﻣﻦ ﱂ‬
‫ﳛﻘﻖ ﺍﻟﻜﻔﺮ ‪‬ﺬﺍ ﺍﻟﻄﺎﻏﻮﺕ ﻓﻠﻴﺲ ﲟﺴﻠﻢ ‪.‬‬
‫ﻭﻣﻦ ﺟﻬﺔ ﺍﲣﺎﺫ ﺃﻧﺪﺍﺩ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﻢ ﺍﻟﻨﻮﺍﺏ ﻧﺼﺒﻮﻫﻢ ﺣﱴ ﻳﺸﺮﻋﻮﺍ ﻛﻤﺎ ﺷﺮﻉ ﺍﷲ‬
‫ﻭﳛﺮﻣﻮﻥ ﻭﳛﻠﻠﻮﻥ ﻛﻤﺎ ﳛﺮﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﳛﻠﻞ ﻭﻫﺬﻩ ﻋﺒﺎﺩﺓ ﻻ ﳚﻮﺯ ﺃﻥ ﺗﺼﺮﻑ ﺇﻻ ﷲ ﺗﻌﺎﱃ‬
‫ﺿﻰ‪ ‬ﺍﻟ ﱠﻠﻪ‪ ‬ﻋ‪ ‬ﻨﻪ‪ ‬ﻗﹶﺎﻝﹶ‪ :‬ﹶﺃﺗ‪ ‬ﻴﺖ‪ ‬ﺍﻟﻨ‪‬ﹺﺒﻰ‪- ‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﺪﻯ‪ ‬ﺑﻦﹺ ﺣ‪‬ﺎﺗ‪‬ﻢﹴ ﺭ‪ ‬‬
‫ﻋﻦ‪ ‬ﻋ‪ ‬‬
‫ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ ‪‬‬
‫ﻭﺭ‪‬ﻫ‪‬ﺒ‪‬ﺎﻧ‪‬ﻬ‪‬ﻢ‪‬‬
‫ﻤﻌ‪‬ﺘﻪ‪ ‬ﻳﻘﹸﻮﻝﹸ }ﺍ‪‬ﺗﺨ‪‬ﺬﹸﻭﺍ ﹶﺃﺣ‪‬ﺒ‪‬ﺎﺭ‪‬ﻫ‪‬ﻢ‪ ‬‬
‫ﺴ‪‬‬‫ﻣﻦ‪ ‬ﺫﹶﻫ‪‬ﺐﹴ ﻗﹶﺎﻝﹶ ﹶﻓ ‪‬‬
‫ﺻﻠ‪‬ﻴﺐ‪ ‬‬
‫‪‬‬ ‫ﻭﻓ‪‬ﻰ ﻋ‪‬ﻨﻘ‪‬ﻰ‬
‫ﻭﺳﻠﻢ‪ -‬‬
‫ﺭﺳ‪‬ﻮﻝﹶ ﺍﻟ ﱠﻠﻪ‪ ‬ﹺﺇﻧ‪‬ﻬ‪‬ﻢ‪ ‬ﻟﹶﻢ‪ ‬ﻳﻜﹸﻮﻧ‪‬ﻮﺍ ‪‬ﻳﻌ‪‬ﺒ‪‬ﺪ‪‬ﻭﻧ‪‬ﻬ‪‬ﻢ‪ .‬ﻗﹶﺎﻝﹶ ‪ »:‬ﺃﹶﺟ‪‬ﻞﹾ‬

‫ﻣﻦ‪ ‬ﺩ‪‬ﻭﻥ‪ ‬ﺍﻟ ﱠﻠﻪ‪ {‬ﻗﹶﺎﻝﹶ ﹸﻗ ﹾﻠﺖ‪ ‬ﻳ‪‬ﺎ ‪‬‬
‫ﺭﺑ‪‬ﺎﺑ‪‬ﺎ ‪‬‬
‫ﹶﺃ ‪‬‬
‫ﺮﻣ‪‬ﻮﻧ‪‬ﻪ‪ ‬ﻓﹶﺘ‪ ‬ﹾﻠﻚ‪‬‬

‫ﺮﻣ‪‬ﻮﻥﹶ ﻋ‪‬ﻠﹶﻴ‪‬ﻬﹺﻢ‪ ‬ﻣ‪‬ﺎ ﹶﺃﺣ‪‬ﻞﱠ ﺍﻟﻠﱠﻪ‪ ‬ﻓﹶ‪‬ﻴﺤ‪ ‬‬
‫ﻭ‪‬ﻳﺤ‪ ‬‬
‫ﺤﻠﱡﻮﻧ‪‬ﻪ‪ ‬‬
‫ﻜﻦ‪ ‬ﻳﺤ‪‬ﻠﱡﻮﻥﹶ ﻟﹶﻬ‪‬ﻢ‪ ‬ﻣ‪‬ﺎ ﺣ‪‬ﺮ‪‬ﻡ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻓﹶﻴ‪‬ﺴ‪‬ﺘ ‪‬‬
‫ﻭﹶﻟ ‪‬‬
‫‪‬‬
‫ﻢ ﻟﹶﻬ‪‬ﻢ‪.« ‬‬
‫ﺩﺗ‪‬ﻬ‪ ‬‬
‫ﻋ‪‬ﺒ‪‬ﺎ ‪‬‬
‫ﻭﻣﻦ ﺻﺮﻑ ﻋﺒﺎﺩﺓ ﻣﻦ ﺧﺎﻟﺺ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﻟﻐﲑ ﺍﷲ ﺗﻌﺎﱃ ﻓﻬﻮ ﻣﺸﺮﻙ ﺑﻨﺺ ﺍﻟﻜﺘﺎﺏ‬
‫ﻭﺍﻟﺴﻨﺔ ﻭﺇﲨﺎﻉ ﺍﻷﻣﺔ ﺍﳌﻘﻄﻮﻉ ﺑﻪ ‪.‬‬
‫ﻮﻟﹶﺎ ﻛﹶ ‪‬ﻠﻤ‪‬ﺔﹸ‬
‫ﻭﻟﹶ ‪‬‬
‫ﻣﻦ‪ ‬ﺍﻟﺪ‪‬ﻳﻦﹺ ﻣ‪‬ﺎ ﻟﹶﻢ‪ ‬ﻳ‪‬ﺄﹾﺫﹶﻥ ﹺﺑﻪ‪ ‬ﺍﻟ ﱠﻠﻪ‪ ‬‬
‫ﺮﻋ‪‬ﻮﺍ ﻟﹶﻬ‪‬ﻢ ‪‬‬
‫ﺮﻛﹶﺎﺀ ﺷ‪ ‬‬
‫}ﺃﹶﻡ‪ ‬ﻟﹶﻬ‪‬ﻢ‪ ‬ﺷ‪ ‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﻭﹺﺇﻥﱠ ﺍﻟﻈﱠﺎ‪‬ﻟﻤ‪‬ﲔ‪ ‬ﻟﹶﻬ‪‬ﻢ‪ ‬ﻋ‪‬ﺬﹶﺍﺏ‪ ‬ﺃﹶﻟ‪‬ﻴﻢ‪]{‬ﺍﻟﺸﻮﺭﻯ‪ [٢١:‬ﻓﻬﺆﻻﺀ ﺍﳌﺸﺮﻋﻮﻥ‬

‫ﻀﻲ‪ ‬ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪ ‬‬
‫ﻘ ‪‬‬
‫ﻔﺼ‪‬ﻞﹺ ﹶﻟ ﹸ‬
‫ﺍ ﹾﻟ ﹶ‬
‫ﻃﻮﺍﻏﻴﺖ ﺷﺮﻛﺎﺀ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺣﻜﻤﻪ ﻭﺷﺮﻋﻪ ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻭﺟﺐ ﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﻮﺍﻏﻴﺖ‬
‫ﻭﻫﺆﻻﺀ ﺍﻟﻨﺎﺧﺒﻮﻥ ﱂ ﳛﻘﻘﻮﺍ ﺍﻟﻜﻔﺮ ‪‬ﺆﻻﺀ ﺍﻟﻄﻮﺍﻏﻴﺖ ﺑﻞ ﺳﻌﻮﺍ ﻟﻮﺻﻮﳍﻢ ﺇﱃ ﻣﻨﺼﺔ ﺍﻟﺘﺸﺮﻳﻊ‬
‫ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﻭﻧﺼﺮﻭﻫﻢ ﻭﺃﻗﺎﻣﻮﺍ ﻣﻌﻬﻢ ﺍﻟﻌﻬﻮﺩ ﻭﺍﳌﻮﺍﺛﻴﻖ ﻹﺑﻼﻏﻬﻢ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﻓﺄﻱ ﻛﻔﺮ‬
‫ﺃﻛﱪ ﻣﻦ ﻫﺬﺍ ﻭﺃﻱ ﳏﺎﺩﺓ ﷲ ﻭﻟﺮﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻌﺪ ﻫﺬﻩ ﺍﶈﺎﺩﺓ ‪.‬‬
‫‪١٩‬‬
‫ﺰﻝﹶ ﻣ‪‬ﻦ‬
‫ﺰ‪‬‬
‫}ﹶﺃﻟﹶﻢ‪ ‬ﺗ‪‬ﺮ‪ ‬ﹺﺇﻟﹶﻰ ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﻳ‪ ‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﻭﻳ‪‬ﺮﹺﻳﺪ‪ ‬ﺍﻟﺸ‪ ‬ﻴﻄﹶﺎﻥﹸ ﺃﹶﻥ‬

‫ﻭﻗﹶﺪ‪ ‬ﺃﹸﻣ‪‬ﺮ‪‬ﻭﺍﹾ ﺃﹶﻥ ‪‬ﻳﻜﹾﻔﹸﺮ‪‬ﻭﺍﹾ ﹺﺑﻪ‪ ‬‬
‫ﻛﻤ‪‬ﻮﺍﹾ ﹺﺇﻟﹶﻰ ﺍﻟﻄﱠﺎﻏﹸﻮﺕ‪ ‬‬
‫ﻗﹶﺒ‪ ‬ﻠﻚ‪ ‬ﻳ‪‬ﺮﹺﻳﺪ‪‬ﻭﻥﹶ ﺃﹶﻥ ﻳ‪‬ﺘﺤ‪‬ﺎ ﹶ‬
‫ﻼﻻﹰ ‪‬ﺑﻌ‪‬ﻴﺪﺍﹰ{]ﺍﻟﻨﺴﺎﺀ‪ [٦٠:‬ﻓﻬﺆﻻﺀ ﺍﻟﻨﺎﺧﺒﻮﻥ ﻳﻌﻠﻤﻮﻥ ﺑﺄﻥ ﺍﻟﻨﻮﺍﺏ ﳛﺘﻜﻤﻮﻥ ﺇﱃ‬

‫ﺿ ﹶ‬
‫‪‬‬ ‫ﻀﻠﱠﻬ‪‬ﻢ‪‬‬
‫‪‬ﻳ ‪‬‬
‫ﺍﻟﻄﺎﻏﻮﺕ ﻭﻫﻮ ﺍﻟﺪﺳﺘﻮﺭ ﻫﻨﺎ ﰲ ﻛﻞ ﺃﻣﻮﺭﻫﻢ ﻭﻣﻊ ﺫﻟﻚ ﺭﺿﻮﺍ ﳍﻢ ‪‬ﺬﺍ ﺍﻟﺘﺤﺎﻛﻢ ﺇﱃ‬
‫ﺍﻟﻄﺎﻏﻮﺕ ﲝﻴﺚ ﺭﺷﺤﻮﻫﻢ ﺇﱃ ﻫﺬﺍ ﺍﳌﻨﺼﺐ ﻭﻫﺬﺍ ﻛﻔﺮ ﺑﺈﲨﺎﻉ ﺍﻟﻌﻠﻤﺎﺀ ﻓﺈﻥ ﺍﻟﺮﺍﺿﻲ ﺑﺎﻟﻜﻔﺮ‬
‫ﻭﺍﳌﻌﲔ ﻋﻠﻴﻪ ﻛﺎﻓﺮ ﻻ ﳜﺘﻠﻒ ﻓﻴﻪ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪.‬‬
‫ﻭﹺﺇﻥﱠ ﺍﻟﺸ‪‬ﻴ‪‬ﺎﻃ‪‬ﲔ‪‬‬
‫ﺴﻖ‪ ‬‬
‫ﻔ ‪‬‬
‫ﻭﹺﺇ‪‬ﻧﻪ‪ ‬ﹶﻟ ‪‬‬
‫ﻋﻠﹶ ‪‬ﻴﻪ‪ ‬‬
‫ﺬﻛﹶﺮﹺ ﺍﺳ‪‬ﻢ‪ ‬ﺍﻟ ﹼﻠﻪ‪ ‬‬
‫ﻣﻤ‪‬ﺎ ﻟﹶﻢ‪ ‬ﻳ‪ ‬ﹾ‬
‫ﻭﻻﹶ ﺗ‪ ‬ﹾﺄﻛﹸﻠﹸﻮﺍﹾ ‪‬‬
‫ﹸﻮﻥﹶ{]ﺍﻷﻧﻌﺎﻡ‪[١٢١:‬‬
‫ﺮﻛ‬‫ﻤﺸ‪ ‬ﹺ‬
‫ﻢ ﹶﻟ ‪‬‬
‫ﻃﻌ‪‬ﺘﻤ‪‬ﻮﻫ‪‬ﻢ‪ ‬ﹺﺇ‪‬ﻧﻜﹸ ‪‬‬
‫ﻥ ﹶﺃ ﹶ‬
‫ﻭﹺﺇ ﹾ‬
‫ﻢ ‪‬‬
‫ﺩﻟﹸﻮﻛﹸ ‪‬‬
‫ﻢ ﻟ‪‬ﻴﺠ‪‬ﺎ ‪‬‬
‫ﻭﻟ‪‬ﻴ‪‬ﺂﺋ‪‬ﻬﹺ ‪‬‬
‫ﻥ ﹺﺇﻟﹶﻰ ﺃﹶ ‪‬‬
‫ﻟﹶﻴ‪‬ﻮﺣ‪‬ﻮ ﹶ‬
‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ,‬ﻗﺎﻝ‪ :‬ﳌﺎ ﻧﺰﻟﺖ }ﻭﻻ ﺗﺄﻛﻠﻮﺍ ﳑﺎ ﱂ ﻳﺬﻛﺮ ﺍﺳﻢ ﺍﷲ ﻋﻠﻴﻪ{ ﺃﺭﺳﻠﺖ ﻓﺎﺭﺱ‬
‫ﺇﱃ ﻗﺮﻳﺶ‪ ,‬ﺃﻥ ﺧﺎﺻﻤﻮﺍ ﳏﻤﺪﺍﹰ ﻭﻗﻮﻟﻮﺍ ﻟﻪ‪ :‬ﻓﻤﺎ ﺗﺬﺑﺢ ﺃﻧﺖ ﺑﻴﺪﻙ ﺑﺴﻜﲔ ﻓﻬﻮ ﺣﻼﻝ‪ ,‬ﻭﻣﺎ‬
‫ﺫﺑﺢ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺑﺸﻤﺸﲑ ﻣﻦ ﺫﻫﺐ‪ ,‬ﻳﻌﲏ ﺍﳌﻴﺘﺔ‪ ,‬ﻓﻬﻮ ﺣﺮﺍﻡ ؟ ﻓﱰﻟﺖ ﻫﺬﻩ ﺍﻻﹶﻳﺔ }ﻭﺇﻥ‬
‫ﺍﻟﺸﻴﺎﻃﲔ ﻟﻴﻮﺣﻮﻥ ﺇﱃ ﺃﻭﻟﻴﺎﺋﻬﻢ ﻟﻴﺠﺎﺩﻟﻮﻛﻢ ﻭﺇﻥ ﺃﻃﻌﺘﻤﻮﻫﻢ ﺇﻧﻜﻢ ﳌﺸﺮﻛﻮﻥ{ ﺃﻱ ﻭﺇﻥ‬
‫ﺍﻟﺸﻴﺎﻃﲔ ﻣﻦ ﻓﺎﺭﺱ‪ ,‬ﻟﻴﻮﺣﻮﻥ ﺇﱃ ﺃﻭﻟﻴﺎﺋﻬﻢ ﻣﻦ ﻗﺮﻳﺶ‪.‬‬
‫ﻗﺎﻝ ﺑﻦ ﻛﺜﲑ ﺭﲪﻪ ﺍﷲ)ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻭﺇﻥ ﺃﻃﻌﺘﻤﻮﻫﻢ ﺇﻧﻜﻢ ﳌﺸﺮﻛﻮﻥ{ ﺃﻱ ﺣﻴﺚ‬
‫ﻋﺪﻟﺘﻢ‪ ,‬ﻋﻦ ﺃﻣﺮ ﺍﷲ ﻟﻜﻢ ﻭﺷﺮﻋﻪ ﺇﱃ ﻗﻮﻝ ﻏﲑﻩ‪ ,‬ﻓﻘﺪﻣﺘﻢ ﻋﻠﻴﻪ ﻏﲑﻩ‪ ,‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺸﺮﻙ‪,‬‬
‫ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﺍﲣﺬﻭﺍ ﺃﺣﺒﺎﺭﻫﻢ ﻭﺭﻫﺒﺎ‪‬ﻢ ﺃﺭﺑﺎﺑﺎﹰ ﻣﻦ ﺩﻭﻥ ﺍﷲ{ ﺍﻻﹶﻳﺔ‪ ,‬ﻭﻗﺪ ﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ‪:‬‬
‫ﰲ ﺗﻔﺴﲑﻫﺎ ﻋﻦ ﻋﺪﻱ ﺑﻦ ﺣﺎﰎ‪ ,‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻣﺎ ﻋﺒﺪﻭﻫﻢ‪ ,‬ﻓﻘﺎﻝ »ﺑﻠﻰ ﺇ‪‬ﻢ ﺃﺣﻠﻮﺍ‬
‫ﳍﻢ ﺍﳊﺮﺍﻡ ﻭﺣﺮﻣﻮﺍ ﻋﻠﻴﻬﻢ ﺍﳊﻼﻝ ﻓﺎﺗﺒﻌﻮﻫﻢ ﻓﺬﻟﻚ ﻋﺒﺎﺩ‪‬ﻢ ﺇﻳﺎﻫﻢ«(‪.‬‬
‫‪٢٠‬‬
‫ﻓﺤﻜﻢ ﺍﷲ ﺑﺸﺮﻙ ﻣﻦ ﻭﺍﻓﻖ ﺍﻟﻜﻔﺎﺭ ﻭﻟﻮ ﰲ ﺣﻜﻢ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﳌﺨﺎﻟﻔﺔ ﳊﻜﻢ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻭﻫﻮ ﺃﻛﻞ ﺍﳌﻴﺘﺔ ﻫﻨﺎ ﻓﻜﻴﻒ ﻟﻮ ﻭﺍﻓﻘﻬﻢ ﻋﻠﻰ ﺗﺒﺪﻳﻞ ﺣﻜﻢ ﺍﷲ ﺑﺎﻟﻜﻠﻴﺔ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ‬
‫ﺭﺳ‪‬ﻮﻝﹲ‬
‫ﻭﹶﻟﻤ‪‬ﺎ ﺟ‪‬ﺎﺀﻫ‪‬ﻢ‪ ‬‬
‫}‪‬‬ ‫ﲢﻜﻴﻢ ﺍﻟﻘﺎﻧﻮﻥ ﻭﻧﺒﺬ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺍﺀ ﻇﻬﻮﺭﻫﻢ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﻭﺭ‪‬ﺍﺀ‬
‫ﻣﻦ‪ ‬ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﺃﹸﻭﺗ‪‬ﻮﺍﹾ ﺍﹾﻟﻜ‪‬ﺘ‪‬ﺎﺏ‪ ‬ﻛ‪‬ﺘ‪‬ﺎﺏ‪ ‬ﺍﻟ ﹼﻠﻪ‪ ‬‬
‫ﻣﻌ‪‬ﻬ‪‬ﻢ‪ ‬ﻧ‪‬ﺒ‪‬ﺬﹶ ﻓﹶﺮﹺﻳﻖ‪ ‬‬
‫ﺪﻕ‪ ‬ﱢﻟﻤ‪‬ﺎ ‪‬‬
‫ﻣﺼ‪ ‬‬
‫ﻣﻦ‪ ‬ﻋ‪‬ﻨﺪ‪ ‬ﺍﻟ ﹼﻠﻪ‪ ‬‬
‫‪‬‬
‫ﻇﹸﻬ‪‬ﻮﺭﹺﻫ‪‬ﻢ‪ ‬ﻛﹶﹶﺄﻧ‪‬ﻬ‪‬ﻢ‪ ‬ﻻﹶ ‪‬ﻳﻌ‪ ‬ﹶﻠﻤ‪‬ﻮﻥﹶ{]ﺍﻟﺒﻘﺮﺓ‪ [١٠١:‬ﻓﻬﺆﻻﺀ ﺍﻟﺬﻱ ﻧﺼﺒﻮﺍ ﺃﻧﺪﺍﺩ ﻣﻊ ﺍﷲ ﻳﺸﺮﻋﻮﻥ‬
‫ﻛﻤﺎ ﻳﺸﺮﻉ ﺍﷲ ﻗﺪ ﻧﺒﺬﻭﺍ ﻛﺘﺎﺏ ﺍﷲ ﻭﺭﺍﺀ ﻇﻬﻮﺭﻫﻢ ﻭﺣﻜﻤﻮﺍ ﺍﻟﻄﺎﻏﻮﺕ ﻭﲢﺎﻛﻤﻮﺍ ﺇﻟﻴﻪ ﻭﻟﻮ‬
‫ﻛﺎﻧﻮﺍ ﻳﻜﻔﺮﻭﻥ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﺗﱪﺅﻭﻥ ﻣﻨﻪ ﳌﺎ ﺭﺿﻮﺍ ﺑﺄﻥ ﳛﻜﻢ ﻫﺆﻻﺀ ﺍﳌﺸﺮﻋﲔ ﻣﻊ ﺍﷲ ‪.‬‬
‫ﺮﺟ‪‬ﻮﻥﹶ ‪‬ﻟﻘﹶﺎﺀﻧ‪‬ﺎ ﺍﹾﺋﺖ‪ ‬ﹺﺑﻘﹸﺮ‪‬ﺁﻥ‪‬‬

‫ﻭﺇﹺﺫﹶﺍ ﺗ‪‬ﺘ‪‬ﻠﹶﻰ ﻋ‪‬ﻠﹶﻴ‪‬ﻬﹺﻢ‪ ‬ﺁﻳ‪‬ﺎﺗ‪‬ﻨ‪‬ﺎ ﺑ‪‬ﻴ‪‬ﻨ‪‬ﺎﺕ‪ ‬ﻗﹶﺎﻝﹶ ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﻻﹶ ﻳ‪ ‬‬
‫ﻲ ﹺﺇﻧ‪‬ﻲ‬
‫ﻊ ﹺﺇﻻﱠ ﻣ‪‬ﺎ ﻳ‪‬ﻮﺣ‪‬ﻰ ﹺﺇﹶﻟ ‪‬‬
‫ﻥ ﹶﺃﺗ‪‬ﹺﺒ ‪‬‬
‫ﻔﺴِﻲ ﹺﺇ ﹾ‬
‫ﺪﹶﻟﻪ‪ ‬ﻣ‪‬ﻦ ﺗ‪‬ﻠﹾﻘﹶﺎﺀ ‪‬ﻧ ﹾ‬
‫ﻥ ﹸﺃﺑ‪ ‬‬
‫ﻥ ﻟ‪‬ﻲ ﹶﺃ ﹾ‬
‫ﺪﹾﻟﻪ‪ ‬ﻗﹸﻞﹾ ﻣ‪‬ﺎ ‪‬ﻳﻜﹸﻮ ﹸ‬
‫ﻭ ﺑ‪ ‬‬
‫ﺮ ﻫ‪‬ـﺬﹶﺍ ﺃﹶ ‪‬‬
‫ﻏﹶﻴ‪ ‬ﹺ‬
‫ﻋﻈ‪‬ﻴﻢﹴ{]ﻳﻮﻧﺲ‪ [١٥:‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺿﺮﻭﺭﺓ ﺃﻥ ﺍﻟﻘﺮﺁﻥ‬

‫ﺭﺑ‪‬ﻲ ﻋ‪‬ﺬﹶﺍﺏ‪ ‬ﻳ‪‬ﻮ‪‬ﻡﹴ ‪‬‬
‫ﻋﺼ‪ ‬ﻴﺖ‪ ‬‬
‫ﹶﺃﺧ‪‬ﺎﻑ‪ ‬ﹺﺇﻥﹾ ‪‬‬
‫ﻫﻮ ﺍﻷﻟﻔﺎﻅ ﻭﺍﳌﻌﺎﱐ ﻓﺤﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺪﻡ ﺇﳝﺎﻥ ﻣﻦ ﻃﻠﺐ ﳎﺮﺩ ﻃﻠﺐ ﻛﺘﺎﺏ ﻏﲑ ﻛﺘﺎﺏ ﺍﷲ‬
‫ﻭﺃﻧﻪ ﳑﻦ ﻻ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﻻ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ‬
‫ﻳﺄﰐ ﺑﺸﻲﺀ ﺧﻼﻑ ﺣﻜﻢ ﺍﷲ ﺇﻻ ﺃﻥ ﻳﺄﺗﻴﻪ ﺍﻟﺘﺒﺪﻳﻞ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﻧﻪ ﺇﻥ ﻏﲑ ﺷﻴﺌﺎ ﻣﻦ ﻛﺘﺎﺏ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻪ ﻓﺈﻥ ﺍﷲ ﻳﻌﺬﺑﻪ ﻋﺬﺍﺑﺎ ﻋﻈﻴﻤﺎ ﻓﻜﻴﻒ ﲟﻦ ﺩﻭﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﻓﻤﻦ ﻃﻠﺐ ﻣﻦ ﺍﻟﻄﻮﺍﻏﻴﺖ ﺃﻥ ﻳﺄﺗﻮﺍ ﺑﺄﺣﻜﺎﻡ ﲣﺎﻟﻒ ﰲ ﺃﺻﻠﻬﺎ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﻓﻘﺪ‬
‫ﻛﻔﺮ ﺑﻨﺺ ﻫﺬﻩ ﺍﻵﻳﺔ‪.‬‬
‫ﻭﻣ‪‬ﻬ‪ ‬ﻴﻤ‪‬ﻨﺎﹰ‬
‫ﻣﻦ‪ ‬ﺍﹾﻟﻜ‪‬ﺘ‪‬ﺎﺏﹺ ‪‬‬
‫ﺪ‪‬ﻳﻪ‪ ‬‬
‫ﻣﺼ‪‬ﺪ‪‬ﻗﺎﹰ ﱢﻟﻤ‪‬ﺎ ﺑ‪ ‬ﻴﻦ‪ ‬ﻳ‪ ‬‬
‫ﺤﻖ‪ ‬‬
‫ﺰﻟﹾﻨ‪‬ﺎ ﹺﺇﻟﹶ ‪‬ﻴﻚ‪ ‬ﺍﹾﻟﻜ‪‬ﺘ‪‬ﺎﺏ‪ ‬ﺑﹺﺎﹾﻟ ‪‬‬
‫ﻭﺃﹶﻧ ‪‬‬
‫ﺟﻌ‪‬ﻠﹾﻨ‪‬ﺎ ﻣ‪‬ﻨﻜﹸﻢ‪‬‬
‫ﺤﻖ‪ ‬ﻟﻜﹸﻞﱟ ‪‬‬
‫ﻣﻦ‪ ‬ﺍﻟﹾ ‪‬‬
‫ﻋﻤ‪‬ﺎ ﺟ‪‬ﺎﺀﻙ‪ ‬‬
‫ﻭﻻﹶ ﺗ‪‬ﺘ‪‬ﹺﺒﻊ‪ ‬ﺃﹶﻫ‪‬ﻮ‪‬ﺍﺀﻫ‪‬ﻢ‪ ‬‬
‫ﺰﻝﹶ ﺍﻟ ﹼﻠﻪ‪ ‬‬
‫ﺣﻜﹸﻢ ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻬ‪‬ﻢ ﺑﹺﻤ‪‬ﺎ ﺃﹶﻧ ‪‬‬
‫ﻋﻠﹶ ‪‬ﻴﻪ‪ ‬ﻓﹶﺎ ‪‬‬
‫‪‬‬
‫ﻮﻛﹸﻢ‪ ‬ﻓ‪‬ﻲ ﻣ‪‬ﺎ ﺁﺗ‪‬ﺎﻛﹸﻢ ﻓﹶﺎﺳ‪‬ﺘ‪‬ﹺﺒﻘﹸﻮﺍ‬

‫ﻭﻟﹶـﻜ‪‬ﻦ ﻟﱢﻴ‪ ‬ﺒﻠﹸ ‪‬‬
‫ﺪﺓﹰ ‪‬‬
‫ﻣﺔﹰ ﻭ‪‬ﺍﺣ‪ ‬‬
‫ﺠﻌ‪ ‬ﹶﻠﻜﹸﻢ‪ ‬ﹸﺃ ‪‬‬
‫ﻭﻟﹶﻮ‪ ‬ﺷ‪‬ﺎﺀ ﺍﻟ ﹼﻠﻪ‪ ‬ﹶﻟ ‪‬‬
‫ﻭﻣ‪‬ﻨ‪‬ﻬ‪‬ﺎﺟﺎﹰ ‪‬‬
‫ﻋﺔﹰ ‪‬‬
‫ﺮ‪‬‬‫ﺷ‪ ‬‬
‫ﺟﻤ‪‬ﻴﻌﹰﺎ ﻓﹶﻴ‪‬ﻨ‪‬ﺒ‪‬ﹸﺌﻜﹸﻢ ﹺﺑﻤ‪‬ﺎ ﻛﹸﻨﺘ‪‬ﻢ‪ ‬ﻓ‪‬ﻴﻪ‪ ‬ﺗﺨ‪‬ﺘ‪ ‬ﻠﻔﹸﻮﻥﹶ{]ﺍﳌﺎﺋﺪﺓ‪ [٤٨:‬ﻓﻜﺘﺎﺏ ﺍﷲ‬

‫ﻢ ‪‬‬
‫ﻌﻜﹸ ‪‬‬
‫ﺟ‪‬‬‫ﺕ ﹺﺇﻟﹶﻰ ﺍﷲ ﻣ‪‬ﺮ‪ ‬ﹺ‬
‫ﺍﳋﹶﻴ‪‬ﺮ‪‬ﺍ ‪‬‬
‫‪٢١‬‬
‫ﺗﻌﺎﱃ ﻣﻬﻴﻤﻨﺎ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺎﺑﻘﺔ ﻟﻔﻈﺎ ﻭﻣﻌﲎ ﻭﻣﻦ ﺟﻌﻞ ﺷﻲﺀ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺎﺑﻘﺔ‬
‫ﺍﳌﻨﺴﻮﺧﺔ ﻣﻬﻴﻤﻨﺎ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻓﻬﻮ ﻛﺎﻓﺮ ﺑﺈﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﺣﺰﻡ‬
‫ﺍﻷﻧﺪﻟﺴﻲ‪):‬ﻻ ﺧﻼﻑ ﺑﲔ ﺍﺛﻨﲔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ....‬ﻭﺃﻥ ﻣﻦ ﺣﻜﻢ ﲝﻜﻢ ﺍﻹﳒﻴﻞ ﳑﺎ ﱂ ﻳﺄﺕ‪‬‬
‫ﺑﺎﻟﻨﺺ ﻋﻠﻴﻪ ﻭﺣﻲ ﰲ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ ﻓﺈﻧﻪ ﻛﺎﻓﺮ ﻣﺸﺮﻙ ﺧﺎﺭﺝ ﻋﻦ ﺍﻹﺳﻼﻡ(‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪):‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻗﺪ ﺟﺎﺀ ﺍﻟﻘﺮﺁﻥ ﻭﺻﺢ‪ ‬ﺍﻹﲨﺎﻉ ﺑﺄﻥﱠ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‬
‫ﺴﺦ‪ ‬ﻛﻞ ﺩﻳﻦ ﻛﺎﻥ ﻗﺒﻠﻪ‪ ،‬ﻭﺃﻥﱠ ﻣﻦ ﺍﻟﺘﺰﻡ ﻣﺎ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﱂ ﻳﺘﺒﻊ ﺍﻟﻘﺮﺁﻥ ﻓﺈﻧ‪‬ﻪ‬
‫‪‬ﻧ ‪‬‬
‫ﻛﺎﻓﺮ‪ ،‬ﻭﻗﺪ ﺃﺑﻄﻞ ﺍﷲ ﻛﻞﱠ ﺷﺮﻳﻌﺔ ﻛﺎﻧﺖ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﺳﺎﺋﺮ ﺍﳌﻠﻞ‪ ،‬ﻭﺍﻓﺘﺮﺽ ﻋﻠﻰ‬
‫ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ؛ ﻓﻼ ﺣﺮﺍﻡ ﺇﻻ ﻣﺎ ﺣﺮﻣﻪ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻻ ﻓﺮﺽ ﺇﻻ ﻣﺎ ﺃﻭﺟﺒﻪ‬
‫ﺍﻹﺳﻼﻡ (‪ .‬ﻓﻜﻴﻒ ﲟﻦ ﺟﻌﻞ ﺃﺣﻜﺎﻡ ﺍﻟﻄﺎﻏﻮﺕ ﻫﻲ ﺍﳌﻬﻴﻤﻨﺔ ﻋﻠﻰ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﳚﻌﻞ‬
‫ﺍﳊﺮﺍﻡ ﻣﺎ ﺣﺮﻣﻪ ﺍﻟﻘﺎﻧﻮﻥ ﻭﺍﳊﻼﻝ ﻣﺎ ﺣﻠﻠﻪ ﺍﻟﻘﺎﻧﻮﻥ ﻓﻬﺬﺍ ﻛﺎﻓﺮ ﻣﻦ ﺑﺎﺏ ﺃﻭﱃ ﻻ ﻳﺸﻚ ﰲ‬
‫ﻫﺬﺍ ﻣﺴﻠﻢ ﺑﻞ ﻭﻻ ﳜﺎﻟﻒ ﰲ ﻫﺬﺍ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺃﻧﻪ ﻻ ﻳﻬﻴﻤﻦ ﺣﻜﻢ ﺍﻟﻄﺎﻏﻮﺕ ﻋﻠﻰ ﺣﻜﻢ‬
‫ﺍﷲ ﻓﺄﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻓﻼ ﻳﻘﺪﻣﻮﻥ ﻏﲑ ﺣﻜﻢ ﺍﷲ ﻋﻠﻰ ﺣﻜﻤﻪ ﻓﻤﻦ‬
‫ﻃﻠﺐ ﺃﻥ ﻳﻌﻠﻮ ﺣﻜﻢ ﺍﻟﻄﺎﻏﻮﺕ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﻛﻔﺮ ﺳﻮﺍﺀ ﻛﺎﻥ ﻧﺎﺋﺒﺎ ﺃﻭ ﻣﺮﺷﺤﺎ‪.‬‬
‫ﺣﻤ‪‬ﺔﹰ‬
‫ﺮ ‪‬‬
‫ﺫ‪‬ﻟﻚ‪ ‬ﻟﹶ ‪‬‬
‫ﻋﻠﹶﻴ‪‬ﻬﹺﻢ‪ ‬ﹺﺇﻥﱠ ﻓ‪‬ﻲ ﹶ‬
‫ﻋﻠﹶ ‪‬ﻴﻚ‪ ‬ﺍﹾﻟﻜ‪‬ﺘ‪‬ﺎﺏ‪ ‬ﻳ‪ ‬ﺘﻠﹶﻰ ‪‬‬
‫ﺰﻟﹾﻨ‪‬ﺎ ‪‬‬
‫ﻜﻔ‪‬ﻬﹺﻢ‪ ‬ﹶﺃﻧ‪‬ﺎ ﺃﹶﻧ ‪‬‬
‫ﻭﻟﹶﻢ‪ ‬ﻳ ﹾ‬
‫}ﺃﹶ ‪‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﺆﻣ‪‬ﻨ‪‬ﻮﻥﹶ{]ﺍﻟﻌﻨﻜﺒﻮﺕ‪ [٥١:‬ﻓﻤﻦ ﱂ ﻳﻜﻔﻪ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻓﻠﻴﺲ ﲟﺆﻣﻦ ﻓﻬﺆﻻﺀ‬

‫ﺫﻛﹾﺮ‪‬ﻯ ‪‬ﻟﻘﹶﻮ‪‬ﻡﹴ ﻳ‪ ‬‬
‫ﻭ‪ ‬‬
‫ﺍﳌﺮﺷﺤﻮﻥ ﻭﺍﻟﻨﺎﺧﺒﻮﻥ ﱂ ﻳﻜﻔﻬﻢ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺣﱴ ﺳﻌﻮﺍ ﻟﺘﻨﺼﻴﺐ ﻃﻮﺍﻏﻴﺖ ﳛﻜﻤﻮﻥ‬
‫ﺑﺂﺭﺍﺋﻬﻢ ﻭﺃﻫﻮﺍﺋﻬﻢ ﻟﻴﻮﺍﻓﻖ ﺃﻫﻮﺍﺀ ﺍﻟﻨﺎﺱ ﻭﺷﻬﻮﺍ‪‬ﻢ ﺩﻭﻥ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺑﻞ‬
‫ﻗﺪﻣﻮﺍ ﻫﺬﻩ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻵﺭﺍﺀ ﻋﻠﻰ ﺣﻜﻢ ﺍﷲ ﻭﻓﻀﻠﻮﻫﺎ ﻋﻠﻴﻪ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ)ﺃﻥ‬
‫ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﱂ ﻳﻜﺘﻔﻮﺍ ﺑﻜﺘﺎﺑﻪ ﺣﱴ ﺳﻠﻜﻮﺍ ﺑﺰﻋﻤﻬﻢ ﻃﺮﻳﻘﺔ ﺍﻟﻌﻘﻞ ﻭﻋﺎﺭﺿﻮﻩ ﺑﻪ ﻭﻗﺪﻣﻮﻩ‬
‫ﻋﻠﻴﻪ ﻣﻦ ﺟﻨﺲ ﺍﻟﺬﻳﻦ ﱂ ﻳﻜﺘﻔﻮﺍ ﺑﻪ ﺳﺒﺤﺎﻧﻪ ﺇﳍﺎ ﺣﱴ ﺟﻌﻠﻮﺍ ﻟﻪ ﺃﻧﺪﺍﺩﺍ ﻳﻌﺒﺪﻭ‪‬ﻢ ﻛﻤﺎ ﻳﻌﺒﺪﻭﻥ‬
‫‪٢٢‬‬
‫ﺍﷲ ﺑﻞ ﺃﻭﻟﺌﻚ ﱂ ﻳﻘﺪﻣﻮﺍ ﺃﻧﺪﺍﺩﻫﻢ ﻋﻠﻰ ﺍﷲ ﻓﻬﺆﻻﺀ ﺟﻌﻠﻮﺍ ﷲ ﻧﺪﺍ ﻳﻄﻴﻌﻮﻧﻪ ﻭﻳﻌﻈﻤﻮﻧﻪ‬
‫ﻭﻳﻌﺒﺪﻭﻧﻪ ﻛﻤﺎ ﻳﻌﻈﻤﻮﻥ ﺍﷲ ﻭﻳﻌﺒﺪﻭﻧﻪ ﻭﻫﺆﻻﺀ ﺟﻌﻠﻮﺍ ﻟﻜﺘﺎﺑﻪ ﻧﺪﺍ ﻳﺘﺤﺎﻛﻤﻮﻥ ﺇﻟﻴﻪ ﻭﻳﻘﺒﻠﻮﻥ‬
‫ﺣﻜﻤﻪ ﻭﻳﻘﺪﻣﻮﻧﻪ ﻋﻠﻰ ﺣﻜﻢ ﻛﺘﺎﺑﻪ ﺑﻞ ﺍﻷﻣﺮﺍﻥ ﻣﺘﻼﺯﻣﺎﻥ ﻓﻤﻦ ﱂ ﻳﻜﺘﻒ ﺑﻜﺘﺎﺑﻪ ﱂ ﻳﻜﺘﻒ ﺑﻪ‬
‫ﻓﻤﱴ ﺟﻌﻞ ﻟﻜﺘﺎﺑﻪ ﻧﺪﺍ ﻓﻘﺪ ﺟﻌﻞ ﻟﻪ ﻧﺪﺍ ﻻ ﻳﻜﻮﻥ ﻏﲑ ﺫﻟﻚ ﺍﻟﺒﺘﺔ‪ .‬ﻓﻼ ﺗﺮﻯ ﻣﻦ ﻋﺎﺭﺽ‬
‫ﺍﻟﻮﺣﻲ ﺑﺮﺃﻳﻪ ﻭﺟﻌﻠﻪ ﻧﺪﺍ ﻟﻪ ﺇﻻ ﻣﺸﺮﻛﺎ ﺑﺎﷲ ﻗﺪ ﺍﲣﺬ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺃﻧﺪﺍﺩﺍ ﻭﳍﺬﺍ ﻛﺎﻥ ﻣﺮﺽ‬
‫ﺍﻟﺘﻌﻄﻴﻞ ﻭﻣﺮﺽ ﺍﻟﺸﺮﻙ ﺃﺧﻮﻳﻦ ﻣﺘﺼﺎﺣﺒﲔ ﻻ ﻳﻨﻔﻚ ﺃﺣﺪﳘﺎ ﻋﻦ ﺻﺎﺣﺒﻪ ﻓﺈﻥ ﺍﳌﻌﻄﻞ ﻗﺪ‬
‫ﺟﻌﻞ ﺁﺭﺍﺀ ﺍﻟﺮﺟﺎﻝ ﻭﻋﻘﻮﳍﻢ ﻧﺪﺍ ﻟﻜﺘﺎﺏ ﺍﷲ ﻭﺍﳌﺸﺮﻙ ﻗﺪ ﺟﻌﻞ ﻣﺎ ﻳﻌﺒﺪﻩ ﻣﻦ ﺍﻷﻭﺛﺎﻥ ﻧﺪﺍ ﻟﻪ‬
‫ﻭﳑﺎ ﻳﺒﲔ ﺗﻼﺯﻡ ﺍﻟﺘﻌﻄﻴﻞ ﻭﺍﻟﺸﺮﻙ ﺃﻥ ﺍﻟﻘﻠﻮﺏ ﺧﻠﻘﺖ ﻣﺘﺤﺮﻛﺔ ﻃﺎﻟﺒﺔ ﻟﻠﺘﺄﻟﻪ ﻭﺍﶈﺒﺔ ﻓﻬﻲ ﻻ‬
‫ﺗﺴﻜﻦ ﺇﻻ ﲟﺤﺒﻮﺏ ﺗﻄﻤﺌﻦ ﺇﻟﻴﻪ ﻭﺗﺴﻜﻦ ﻋﻨﺪﻩ ﻳﻜﻮﻥ ﻫﻮ ﻏﺎﻳﺔ ﳏﺒﻮ‪‬ﺎ ﻭﻣﻄﻠﻮ‪‬ﺎ ﻭﻻ ﻗﺮﺍﺭ ﳍﺎ‬
‫ﻭﻻ ﻃﻤﺄﻧﻴﻨﺔ ﻭﻻ ﺳﻜﻮﻥ ﺑﺪﻭﻥ ﻫﺬﺍ ﺍﳌﻄﻠﻮﺏ ﻭﺍﻟﻈﻔﺮ ﺑﻪ ﻭﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ ﻭﻟﻮ ﻇﻔﺮﺕ ﲟﺎ‬
‫ﻇﻔﺮﺕ ﺑﻪ ﺳﻮﺍﻩ ﱂ ﻳﺰﺩﻫﺎ ﺫﻟﻚ ﺇﻻ ﻓﺎﻗﺔ ﻭﻓﻘﺮﺍ ﻭﺣﺎﺟﺔ ﻭﻗﻠﻘﺎ ﻭﺍﺿﻄﺮﺍﺑﺎ ‪. (.‬‬
‫ﺷﺒﻬﺎﺕ ﻭﺭﺩﻭﺩ‬
‫ﺍﻟﺸﺒﻬﺔ ﺍﻷﻭﱃ‪ :‬ﺍﺣﺘﺠﺎﺟﻬﻢ ﺑﺎﳌﺼﻠﺤﺔ ﻭﺃﻥ ﺗﺮﻙ ﺩﺧﻮﻝ ﺍ‪‬ﺎﻟﺲ ﺍﻟﻨﻴﺎﺑﻴﺔ ﳝﻜﻦ ﺍﻟﻌﻠﻤﺎﻧﻴﲔ‬
‫ﻣﻨﻪ ‪.‬‬
‫ﻗﺪ ﺑﻴﻨﺎ ﺳﺎﺑﻘﺎ ﺑﺄﻥ ﻫﺬﻩ ﺍ‪‬ﺎﻟﺲ ﳎﺎﻟﺲ ﺷﺮﻛﻴﺔ ﻭﺃﻥ ﻣﻦ ﺩﺧﻠﻬﺎ ﻓﻬﻮ ﻣﺸﺮﻙ ﻭﺃ‪‬ﺎ‬
‫ﻃﺎﻏﻮﺕ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﻜﻔﺮ ﺑﻪ ﻭﺍﻟﱪﺍﺀﺓ ﻣﻦ ﺃﻫﻠﻪ ﻭﺗﻜﻔﲑﻫﻢ ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺿﺮﻭﺭﺓ ﺃﻧﻪ ﻻ ﺃﻋﻈﻢ ﻣﺼﻠﺤﺔ ﻣﻦ ﻣﺼﻠﺤﺔ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻓﺎﻉ‬
‫ﻋﻨﻪ ﻭﻫﺬﺍ ﳎﻤﻊ ﻋﻠﻴﻪ ﺑﲔ ﲨﻴﻊ ﺃﻫﻞ ﺍﳌﻠﻞ ‪.‬‬
‫‪٢٣‬‬
‫ﻛﻔﹶﺮ‪‬‬
‫}ﻣ‪‬ﻦ ﹶ‬ ‫ﻭﻣﻦ ﺍ‪‬ﻤﻊ ﻋﻠﻴﻪ ﻛﺬﻟﻚ ﺃﻥ ﺍﻟﻜﻔﺮ ﻻ ﻳﺒﺎﺡ ﺇﻻ ﻋﻨﺪ ﺍﻹﻛﺮﺍﻩ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﻭﻟﹶـﻜ‪‬ﻦ ﻣ‪‬ﻦ ﺷ‪‬ﺮ‪‬ﺡ‪ ‬ﺑﹺﺎﹾﻟﻜﹸﻔﹾﺮﹺ ﺻ‪‬ﺪ‪‬ﺭﺍﹰ‬

‫ﻹﳝ‪‬ﺎﻥ‪ ‬‬
‫ﻄﻤ‪‬ﺌﻦ‪ ‬ﺑﹺﺎ ِ‬
‫ﻣ ﹾ‬
‫ﻭ ﹶﻗﻠﹾ‪‬ﺒﻪ‪ ‬‬
‫ﺮﻩ‪ ‬‬
‫ﻣﻦ‪ ‬ﹸﺃﻛﹾ ﹺ‬
‫ﺑﹺﺎﻟ ﹼﻠﻪ‪ ‬ﻣ‪‬ﻦ ‪‬ﺑﻌ‪‬ﺪ‪ ‬ﺇﳝ‪‬ﺎﹺﻧﻪ‪ ‬ﹺﺇﻻﱠ ‪‬‬
‫‪]{‬ﺍﻟﻨﺤﻞ‪[١٠٦:‬‬
‫ﻋﻈ‪‬ﻴﻢ‬
‫ﻭﻟﹶﻬ‪‬ﻢ‪ ‬ﻋ‪‬ﺬﹶﺍﺏ‪ ‬‬
‫ﻪ ‪‬‬
‫ﻣﻦ‪ ‬ﺍﻟ ﹼﻠ ‪‬‬
‫ﻏﻀ‪‬ﺐ‪ ‬‬
‫ﻌﻠﹶﻴ‪‬ﻬﹺﻢ‪ ‬ﹶ‬
‫ﹶﻓ ‪‬‬
‫ﻗﺎﻝ ﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ )ﻭﻻ ﺧﻼﻑ ﺑﲔ ﺍﻷﻣﺔ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺍﻹﺫﻥ ﰲ ﺍﻟﺘﻜﻠﻢ ﺑﻜﻠﻤﺔ‬
‫ﺍﻟﻜﻔﺮ ﻟﻐﺮﺽ ﻣﻦ ﺍﻹﻏﺮﺍﺽ ﺇﻻ ﺍﳌﻜﺮﻩ ﺇﺫﺍ ﺍﻃﻤﺄﻥ ﻗﻠﺒﻪ ﺑﺎﻹﳝﺎﻥ(‪.‬‬
‫ﺇﺫﻥ ﳚﻮﺯ‬ ‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺿﺮﻭﺭﺓ ﻣﻦ ﺣﺎﻝ ﻫﺆﻻﺀ ﺍﳌﺮﺷﺤﲔ ﺃ‪‬ﻢ ﻟﻴﺴﻮﺍ ﲟﻜﺮﻫﲔ ﻓﻜﻴﻒ‬
‫ﳍﻢ ﺍﻟﻜﻔﺮ ﻭﺍﳊﺎﻝ ﻫﺬﻩ ﺑﻞ ﻛﻴﻒ ﳚﻮﺯ ﳍﻢ ﺍﻟﺪﺧﻮﻝ ﻣﻊ ﻭﻗﻮﻋﻬﻢ ﰲ ﻫﺬﺍ ﺍﻟﻜﻔﺮ ﺍﻟﻌﻈﻴﻢ‬
‫ﺍﻟﺒﻮﺍﺡ ﻭﺃﻱ ﻣﺼﻠﺤﺔ ﻳﺘﺸﺪﻕ ‪‬ﺎ ﻫﺆﻻﺀ ‪.‬‬
‫ﻣﻦ‪ ‬ﹶﺃﺳ‪‬ﺲ‪ ‬ﺑ‪‬ﻨ‪‬ﻴ‪‬ﺎ‪‬ﻧﻪ‪‬‬

‫ﻭﺭﹺﺿ‪‬ﻮ‪‬ﺍﻥ‪ ‬ﺧ‪‬ﻴ‪‬ﺮ‪ ‬ﺃﹶﻡ ‪‬‬
‫ﻣﻦ‪ ‬ﺍﻟﻠﹼﻪ‪ ‬‬
‫ﻋﻠﹶﻰ ‪‬ﺗﻘﹾﻮ‪‬ﻯ ‪‬‬
‫ﺳﺲ‪ ‬ﺑ‪‬ﻨ‪‬ﻴ‪‬ﺎﻧ‪‬ﻪ‪ ‬‬
‫ﻤﻦ‪ ‬ﹶﺃ ‪‬‬
‫}ﹶﺃ ﹶﻓ ‪‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫‪‬ﻱ ﺍ ﹾﻟﻘﹶﻮ‪‬ﻡ‪ ‬ﺍﻟﻈﱠﺎ‪‬ﻟﻤ‪‬ﲔ‪]{‬ﺍﻟﺘﻮﺑﺔ‪[١٠٩:‬‬

‫ﻻ ﻳ‪‬ﻬ‪‬ﺪ‬
‫ﻢ ﻭ‪‬ﺍﻟ ﹼﻠﻪ‪ ‬ﹶ‬
‫ﺭ ﺟ‪‬ﻬ‪‬ﻨ‪ ‬‬
‫ﻪ ﻓ‪‬ﻲ ﻧ‪‬ﺎ ﹺ‬
‫ﺭ ﹺﺑ ‪‬‬
‫ﺷﻔﹶﺎ ﺟ‪‬ﺮ‪‬ﻑ‪ ‬ﻫ‪‬ﺎﺭﹴ ﻓﹶﺎﻧ‪‬ﻬ‪‬ﺎ ‪‬‬
‫ﻋ‪ ‬ﹶﻠﻰ‪ ‬‬
‫ﻭﻗﺪ ﺑﻴﻨﺎ ﺳﺎﺑﻘﺎ ﺑﺄﻥ ﻫﺆﻻﺀ ﺍﳌﺮﺷﺤﲔ ﻗﺪ ﺑﻨﻮﺍ ﺗﺮﺷﻴﺤﻬﻢ ﻋﻠﻰ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﺍﳌﺨﺮﺝ‬
‫ﻣﻦ ﺍﳌﻠﺔ ﺑﻞ ﻋﻠﻰ ﻧﺼﺮﺓ ﺍﻟﻄﺎﻏﻮﺕ ﻭﺍﻟﺪﻓﺎﻉ ﻋﻨﻪ ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ ﻓﻬﻢ ﺃﺳﺴﻮﺍ ﺑﻨﻴﺎ‪‬ﻢ ﻋﻠﻰ ﺷﻔﺎ‬
‫ﺟﺮﻑ ﻫﺎﺭ ﻓﺈﻥ ﻣﺎﺗﻮﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺸﺮﻙ ﻓﻬﻢ ﻭﻻ ﺷﻚ ﰲ ﻧﺎﺭ ﺟﻬﻨﻢ ﻓﻜﻴﻒ ﻳﺒﺎﺡ ﻣﺜﻞ ﻫﺬﺍ‬
‫ﺍﳌﻌﻠﻮﻡ ﺿﺮﻭﺭﺓ ﻋﻦ ﲨﻴﻊ ﺍﻟﻌﻘﻼﺀ‬ ‫ﺍﻟﺸﺮﻙ ﺍﳌﺆﺳﺲ ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﺍﻟﻄﺎﻏﻮﺕ ﻭﻧﺼﺮﺗﻪ ﻭﻣﻦ‬
‫ﻓﻀﻼ ﻋﻦ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻣﺎ ﺑﲏ ﻋﻠﻰ ﺑﺎﻃﻞ ﻓﻬﻮ ﺑﺎﻃﻞ ﻭﻗﺪ ﺑﻴﻨﺎ ﺃﻥ ﻫﺬﻩ ﺍ‪‬ﺎﻟﺲ ﺍﻟﻨﻴﺎﺑﻴﺔ‬
‫ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﺸﺮﻙ ﻭﻋﺒﺎﺩﺓ ﺍﻟﻄﺎﻏﻮﺕ ﻭﻫﺬﺍ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﺬﻧﻮﺏ ﻭﺃﻛﱪﻫﺎ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ‬
‫ﻓﻜﻴﻒ ﳚﻴﺰ ﻋﺎﻗﻞ ﻓﻀﻼ ﻋﻦ ﻋﺎﱂ ﻣﺜﻞ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﻫﻮ ﻳﻌﻠﻢ ﺑﺄﻧﻪ ﻻ ﻳﻮﺻﻠﻪ ﻟﻠﻤﻄﻠﻮﺏ‬
‫ﻟﺒﻄﻼﻥ ﺍﳌﻘﺼﺪ ﻭﺍﻟﻮﺳﺎﺋﻞ ﳍﺎ ﺃﺣﻜﺎﻡ ﺍﳌﻘﺎﺻﺪ ﻋﻨﺪ ﺃﻛﺜﺮ ﺍﻷﺻﻮﻟﻴﲔ ﻛﻴﻒ ﻭﻗﺪ ﺣﻜﻢ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺑﺒﻄﻼﻥ ﻫﺬﻩ ﺍﻟﻮﺳﻴﻠﺔ ﻭﺃ‪‬ﺎ ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﻷﻛﱪ ﺍﳌﺨﺮﺝ ﻣﻦ ﺍﳌﻠﺔ ﺍ‪‬ﻤﻊ ﻋﻠﻴﻪ ‪.‬‬
‫ﻭﺇﹺﺫﹰﺍ‬
‫ﺮﻩ‪ ‬‬
‫ﻋﻠﹶﻴ‪‬ﻨ‪‬ﺎ ﻏﹶﻴ‪ ‬‬
‫ﻭﺣ‪‬ﻴ‪‬ﻨ‪‬ﺎ ﹺﺇﻟﹶ ‪‬ﻴﻚ‪ ‬ﻟ‪‬ﺘ‪‬ﻔﹾﺘ‪‬ﺮﹺﻱ‪ ‬‬
‫ﻋﻦﹺ ﺍﻟﱠﺬ‪‬ﻱ ﺃﹶ ‪‬‬
‫ﻭﹺﺇﻥﹾ ﻛﹶﺎﺩ‪‬ﻭﺍ ﻟﹶﻴ‪‬ﻔﹾﺘ‪‬ﻨ‪‬ﻮ‪‬ﻧﻚ‪ ‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ } ‪‬‬
‫‪٢٤‬‬
‫ﻛﻦ‪ ‬ﹺﺇﻟﹶﻴ‪‬ﻬﹺﻢ‪ ‬ﺷ‪‬ﻴ‪‬ﺌﹰﺎ ﻗﹶﻠ‪‬ﻴﻠﹰﺎ )‪ (٧٤‬ﺇﹺﺫﹰﺍ‬

‫ﺮ ﹶ‬
‫ﺪﺕ‪ ‬ﺗ‪ ‬‬
‫ﻮﻟﹶﺎ ﹶﺃﻥﹾ ﺛﹶﺒ‪‬ﺘ‪‬ﻨ‪‬ﺎﻙ‪ ‬ﹶﻟﻘﹶﺪ‪ ‬ﻛ‪ ‬‬
‫ﻭﻟﹶ ‪‬‬
‫ﻟﹶﺎ‪‬ﺗﺨ‪‬ﺬﹸﻭﻙ‪ ‬ﺧ‪‬ﻠ‪‬ﻴﻠﹰﺎ )‪ (٧٣‬‬
‫ﺼﲑ‪‬ﺍ )‪]{(٧٥‬ﺍﻹﺳﺮﺍﺀ[‬
‫ﺪ ﹶﻟﻚ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻨ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﻢ ﻟﹶﺎ ‪‬ﺗﺠﹺ ‪‬‬
‫ﺕ ﺛﹸ ‪‬‬
‫ﻤﻤ‪‬ﺎ ‪‬‬
‫ﻒ ﺍ ﹾﻟ ‪‬‬
‫ﺿﻌ‪ ‬‬
‫ﺓ ﻭ‪ ‬‬
‫ﻒ ﺍﹾﻟﺤ‪‬ﻴ‪‬ﺎ ‪‬‬
‫ﺿﻌ‪ ‬‬
‫ﺫﻗﹾﻨ‪‬ﺎﻙ‪ ‬‬
‫ﻟﹶﺄﹶ ﹶ‬
‫ﻭﻫﺬﺍ ﻧﺺ ﻗﺎﻃﻊ ﻋﻠﻰ ﻛﻔﺮ ﻣﻦ ﺭﻛﻦ ﺇﱃ ﺍﻟﻜﻔﺎﺭ ﻭﺃﻓﺘﺮﻯ ﻏﲑ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﻟﺰﻡ‬
‫ﺍﻟﻨﺎﺱ ﺑﻪ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻮ ﺭﻛﻦ ﺇﱃ ﺍﻟﻜﻔﺎﺭ ﻭﻟﻮ ﺷﻴﺌﺎ ﻗﻠﻴﻼ‬
‫ﻭﺃﻓﺘﺮﻯ ﻋﻠﻰ ﺍﷲ ﻭﺣﻜﻤﻪ ﻭﺷﺮﻋﻪ ﻛﻔﺮ ﻭﺿﺎﻋﻒ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﺍﻟﻌﺬﺍﺏ ﻓﻜﻴﻒ ﲟﻦ ﺩﻭﻧﻪ ﰒ‬
‫ﻭﺇﹺﺫﹰﺍ ﻟﹶﺎ‪‬ﺗﺨ‪‬ﺬﹸﻭﻙ‪ ‬ﺧ‪‬ﻠ‪‬ﻴﻠﹰﺎ{ ﻭﻫﺆﻻﺀ ﺍﳌﺮﺷﺤﲔ ﺍﻟﻴﻮﻡ ﻣﻦ ﺃﻋﻈﻢ ﺃﺧﻼﺀ‬

‫ﺍﻧﻈﺮ ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ } ‪‬‬
‫ﺃﻭﻟﻴﺎﺀﻫﻢ‬ ‫ﻭﻫﻢ‬ ‫ﻓﻜﻴﻒ‬ ‫ﻋﻠﻴﻬﻢ‬ ‫ﻭﻳﺜﻨﻮﻥ‬ ‫ﺍﳌﺪﺡ‬ ‫ﺃﺷﺪ‬ ‫ﳝﺪﺣﻮ‪‬ﻢ‬ ‫ﻭﺃﻧﺼﺎﺭﻫﻢ‬ ‫ﺍﻟﻄﻮﺍﻏﻴﺖ‬
‫ﻭﺃﻧﺼﺎﺭﻫﻢ ﺑﻞ ﻣﻸﻫﻢ ﺍﻟﺬﻱ ﻳﺮﺟﻌﻮﻥ ﺇﻟﻴﻪ ﻋﻨﺪ ﻣﻠﻤﺎﺕ ﺍﻷﻣﻮﺭ‪.‬‬
‫ﻣﻦ‪‬‬
‫ﻭﻣ‪‬ﺎ ﹶﻟﻜﹸﻢ ﻣ‪‬ﻦ ﺩ‪‬ﻭﻥ‪ ‬ﺍﻟ ﹼﻠﻪ‪ ‬‬
‫ﻤﺴ‪‬ﻜﹸﻢ‪ ‬ﺍﻟﻨ‪‬ﺎﺭ‪ ‬‬
‫ﻇ ﹶﻠﻤ‪‬ﻮﺍﹾ ﻓﹶ‪‬ﺘ ‪‬‬
‫ﺮﻛﹶﻨ‪‬ﻮﺍﹾ ﹺﺇﻟﹶﻰ ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﹶ‬
‫ﻭﻻﹶ ﺗ‪ ‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ } ‪‬‬
‫ﻭﻟ‪‬ﻴ‪‬ﺎﺀ ﺛﹸﻢ‪ ‬ﻻﹶ ﺗ‪‬ﻨﺼ‪‬ﺮ‪‬ﻭﻥﹶ{]ﻫﻮﺩ‪ [١١٣:‬ﻭﻓﻌﻞ ﺗﺮﻛﻨﻮﺍ ﻫﻨﺎ ﰲ ﺳﻴﺎﻕ ﺍﻟﻨﻬﻲ ﻭﻫﻮ ﻳﻌﻢ ﻛﻞ ﺭﻛﻮﻥ‬
‫ﺃﹶ ‪‬‬
‫ﻓﻨﻬﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺍﻟﺮﻛﻮﻥ ﺇﱃ ﺍﻟﻜﻔﺎﺭ ﻭﺃﻥ ﻣﻦ ﺭﻛﻦ ﺇﱃ ﺍﻟﻜﻔﺎﺭ ﻭﻟﻮ ﺑﺸﺊ ﻗﻠﻴﻞ ﲤﺴﻪ ﺍﻟﻨﺎﺭ‬
‫ﰲ ﺍﻵﺧﺮﺓ ﻭﻟﻴﺲ ﻟﻪ ﻭﱄ ﻭﻧﺼﲑ ﻳﻨﺼﺮﻩ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﻜﻴﻒ ﲟﻦ ﺃﺻﺒﺢ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﻭﺍﻧﺘﺴﺐ‬
‫ﺇﻟﻴﻬﻢ ﻭﺩﺧﻞ ﲢﺖ ﻟﻮﺍﺅﻫﻢ ﻓﻼ ﻳﺸﻚ ﻣﺴﻠﻢ ﰲ ﺣﺮﻣﺔ ﻫﺬﺍ ﺑﻞ ﻭﻻ ﰲ ﻛﻔﺮ ﻣﻦ ﻛﺎﻥ ﻫﺬﺍ‬
‫ﺣﺎﻟﻪ ‪.‬‬
‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺭﲪﻪ ﺍﷲ)ﺇﺫﺍ ﻋﺮﻑ ﻫﺬﺍ ﻓﻤﻌﻠﻮﻡ ﺃﻥ ﻣﺎ ﻳﻬﺪﻱ ﺍﷲ ﺑﻪ ﺍﻟﻀﺎﻟﲔ ﻭﻳﺮﺷﺪ‬
‫ﺑﻪ ﺍﻟﻐﺎﻭﻳﻦ ﻭﻳﺘﻮﺏ ﺑﻪ ﻋﻠﻰ ﺍﻟﻌﺎﺻﲔ‪ ،‬ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻤﺎ ﺑﻌﺚ ﺍﷲ ﺑﻪ ﺭﺳﻮﻟﻪ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‬
‫ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺇﻻ ﻓﺈﻧﻪ ﻟﻮ ﻛﺎﻥ ﻣﺎ ﺑﻌﺚ ﺍﷲ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﻳﻜﻔﻲ ﰲ ﺫﻟﻚ‪،‬‬
‫ﻟﻜﺎﻥ ﺩﻳﻦ ﺍﻟﺮﺳﻮﻝ ﻧﺎﻗﺼ‪‬ﺎ‪ ،‬ﳏﺘﺎﺟ‪‬ﺎ ﺗﺘﻤﺔ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﺃﻣﺮ ﺍﷲ ‪‬ﺎ‬
‫ﺃﻣﺮ ﺇﳚﺎﺏ ﺃﻭ ﺍﺳﺘﺤﺒﺎﺏ‪ ،‬ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﻔﺎﺳﺪﺓ ‪‬ﻰ ﺍﷲ ﻋﻨﻬﺎ‪ .‬ﻭﺍﻟﻌﻤﻞ ﺇﺫﺍ ﺍﺷﺘﻤﻞ ﻋﻠﻰ‬
‫ﻣﺼﻠﺤﺔ ﻭﻣﻔﺴﺪﺓ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﺎﺭﻉ ﺣﻜﻴﻢ‪ .‬ﻓﺈﻥ ﻏﻠﺒﺖ ﻣﺼﻠﺤﺘﻪ ﻋﻠﻰ ﻣﻔﺴﺪﺗﻪ ﺷﺮﻋﻪ‪ ،‬ﻭﺇﻥ‬
‫‪٢٥‬‬
‫ﻏﻠﺒﺖ ﻣﻔﺴﺪﺗﻪ ﻋﻠﻰ ﻣﺼﻠﺤﺘﻪ ﱂ ﻳﺸﺮﻋﻪ‪ ،‬ﺑﻞ ‪‬ﻰ ﻋﻨﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻛﹸ‪‬ﺘﺐ‪ ‬ﻋ‪‬ﻠﹶ ‪‬ﻴﻜﹸﻢ‪‬‬
‫ﻋﺴ‪‬ﻰ ﺃﹶﻥ ‪‬ﺗﺤ‪‬ﺒ‪‬ﻮﺍﹾ ﺷ‪‬ﻴ‪‬ﺌﹰﺎ ﻭ‪‬ﻫ‪‬ﻮ‪‬‬

‫ﻭ‪‬‬
‫ﻋﺴ‪‬ﻰ ﺃﹶﻥ ‪‬ﺗﻜﹾﺮ‪‬ﻫ‪‬ﻮﺍﹾ ﺷ‪‬ﻴ‪‬ﺌﹰﺎ ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﺧ‪‬ﻴ‪‬ﺮ‪ ‬ﱠﻟﻜﹸﻢ‪ ‬‬
‫ﻭ‪‬‬
‫ﺮﻩ‪ ‬ﱠﻟﻜﹸﻢ‪ ‬‬
‫ﺍ ﹾﻟﻘ‪‬ﺘ‪‬ﺎﻝﹸ ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﻛﹸ ‪‬‬
‫ﺨﻤ‪‬ﺮﹺ‬
‫ﻋﻦﹺ ﺍﹾﻟ ‪‬‬
‫ﻭﺃﹶﻧﺘ‪‬ﻢ‪ ‬ﻻﹶ ‪‬ﺗﻌ‪ ‬ﹶﻠﻤ‪‬ﻮﻥﹶ{]ﺍﻟﺒﻘﺮﺓ‪ ،[٢١٦:‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻳ‪‬ﺴ‪‬ﺄﹶﻟﹸﻮ‪‬ﻧﻚ‪ ‬‬
‫ﻌﻠﹶﻢ‪ ‬‬
‫ﺷ‪‬ﺮ‪ ‬ﱠﻟﻜﹸﻢ‪ ‬ﻭ‪‬ﺍﻟ ﹼﻠﻪ‪ ‬ﻳ ‪‬‬
‫ﻭﻣ‪‬ﻨ‪‬ﺎ ‪‬ﻓﻊ‪ ‬ﻟ‪‬ﻠﻨ‪‬ﺎﺱﹺ{ ]ﺍﻟﺒﻘﺮﺓ‪ ،[٢١٩:‬ﻭﳍﺬﺍ ﺣﺮﻣﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺪ‬

‫ﻬﻤ‪‬ﺎ ﹺﺇﺛﹾﻢ‪ ‬ﻛﹶﺒﹺﲑ‪ ‬‬
‫ﻭ‪‬ﺍ ﹾﻟﻤ‪ ‬ﻴﺴِﺮﹺ ﻗﹸﻞﹾ ﻓ‪‬ﻴ ﹺ‬
‫ﺫﻟﻚ‪ .‬ﻭﻫﻜﺬﺍ ﻣﺎ ﻳﺮﺍﻩ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﻣﻘﺮﺑ‪‬ﺎ ﺇﱃ ﺍﷲ‪ ،‬ﻭﱂ ﻳﺸﺮﻋﻪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻓﺈﻧﻪ ﻻﺑﺪ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺿﺮﺭﻩ ﺃﻋﻈﻢ ﻣﻦ ﻧﻔﻌﻪ‪ ،‬ﻭﺇﻻ ﻓﻠﻮ ﻛﺎﻥ ﻧﻔﻌﻪ ﺃﻋﻈﻢ ﻏﺎﻟﺒ‪‬ﺎ ﻋﻠﻰ ﺿﺮﺭﻩ ﱂ ﻳﻬﻤﻠﻪ‬
‫ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻓﺈﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﻜﻴﻢ‪ ،‬ﻻ ﻳﻬﻤﻞ ﻣﺼﺎﱀ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻻ ﻳﻔﻮﺕ ﺍﳌﺆﻣﻨﲔ ﻣﺎ‬
‫ﻳﻘﺮ‪‬ﻢ ﺇﱃ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ .‬ﺇﺫﺍ ﺗﺒﲔ ﻫﺬﺍ ﻓﻨﻘﻮﻝ ﻟﻠﺴﺎﺋﻞ‪ :‬ﺇﻥ ﺍﻟﺸﻴﺦ ﺍﳌﺬﻛﻮﺭ ﻗﺼﺪ ﺃﻥ ﻳﺘﻮﺏ‬
‫ﺍ‪‬ﺘﻤﻌﻮﻥ ﻋﻠﻰ ﺍﻟﻜﺒﺎﺋﺮ‪ .‬ﻓﻠﻢ ﳝﻜﻨﻪ ﺫﻟﻚ ﺇﻻ ﲟﺎ ﺫﻛﺮﻩ ﻣﻦ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺒﺪﻋﻲ‪ ،‬ﻳﺪﻝ ﺃﻥ ﺍﻟﺸﻴﺦ‬
‫ﺟﺎﻫﻞ ﺑﺎﻟﻄﺮﻕ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ‪‬ﺎ ﺗﺘﻮﺏ ﺍﻟﻌﺼﺎﺓ‪ ،‬ﺃﻭ ﻋﺎﺟﺰ ﻋﻨﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻛﺎﻧﻮﺍ ﻳﺪﻋﻮﻥ ﻣﻦ ﻫﻮ ﺷﺮ ﻣﻦ ﻫﺆﻻﺀ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﻔﺮ‬
‫ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻌﺼﻴﺎﻥ ﺑﺎﻟﻄـﺮﻕ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺍﻟﱵ ﺃﻏﻨﺎﻫﻢ ﺍﷲ ‪‬ﺎ ﻋﻦ ﺍﻟﻄﺮﻕ ﺍﻟﺒﺪﻋﻴﺔ‪.(.‬‬
‫ﻭﻗﺪ ﺑﻴﻨﺎ ﺳﺎﺑﻘﺎ ﲟﺎ ﻻ ﻳﺸﻚ ﻓﻴﻪ ﻣﺴﻠﻢ ﻣﻦ ﺃﺩﻟﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ ﺃﻥ ﺍﻟﺪﺧﻮﻝ‬
‫ﰲ ﻫﺬﻩ ﺍ‪‬ﺎﻟﺲ ﺷﺮﻙ ﺃﻛﱪ ﳐﺮﺝ ﻣﻦ ﺍﳌﻠﺔ ﺑﻞ ﻭﺷﻴﺦ ﻃﺎﺋﻔﺔ ﻣﻦ ﻳﺪﻋﻮﻥ ﺍﻟﺴﻠﻔﻴﺔ ﻳﻘﺮ ﺑﺄﻥ‬
‫ﺍﻟﻨﻈﺎﻡ ﺍﻟﺪﳝﻘﺮﺍﻃﻲ ﻳﻨﺎﻗﺾ ﺍﻹﺳﻼﻡ ﰲ ﺃﺧﺺ ﺧﺼﻮﺻﻴﺎﺗﻪ ﻭﻣﻊ ﺫﻟﻚ ﳚﻴﺰ ﺍﻟﺪﺧﻮﻝ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻨﻈﺎﻡ ﻋﻨﺪﻣﺎ ﻗﺎﻝ)‪ – ١‬ﻻ ﺣﻜﻢ ﺇﻻ ﷲ ‪:‬‬
‫ﺑﺪﺍﻳﺔ ﺃﻗﺮ ﺃﻥ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺪﳝﻘﺮﺍﻃﻲ ﺍﻟﺬﻱ ﳚﻌﻞ ﺍﳊﻜﻢ ﻟﻠﺸﻌﺐ ﻭﳚﻌﻞ ﺍﻟﺸﻌﺐ ﻣﺼﺪﺭ‬
‫ﺍﻟﺴﻠﻄﺎﺕ ﲨﻴﻌﺎ ﻧﻈﺎﻡ ﻏﲑ ﺇﺳﻼﻣﻲ ﻳﻨﺎﻗﺾ ﺍﻹﺳﻼﻡ ﰲ ﺃﺧﺺ ﺧﺼﻮﺻﻴﺎﺗﻪ ﻭﰲ ﺃﺱ ﺃﺳﺎﺳﻪ‬
‫ﻭﻫﻮ ﺍﻟﺴﻴﺎﺩﺓ ﻓﻼ ﺣﻜﻢ ﺇﻻ ﷲ ﰲ ﺍﻟﺼﻐﲑ ﻭﺍﻟﻜﺒﲑ ﻭﻛﻞ ﺣﻜﻢ ﻳﻌﺎﺭﺽ ﺣﻜﻤﻪ ﻓﻬﻮ ﺑﺎﻃﻞ‬
‫ﻭﻛﻞ ﻣﻦ ﺣﻜﻢ ﻏﲑ ﻣﺘﻘﻴﺪ ﺑﺄﻣﺮ ﺍﷲ ﻭﺷﺮﻋﻪ ﻓﻬﻮ ﻃﺎﻏﻮﺕ ﻭﻛﻞ ﻣﻦ ﺭﺿﻲ ﲝﻜﻢ ﻏﲑ ﺣﻜﻢ‬
‫ﺍﷲ ﻭﻫﻮ ﻳﻌﻠﻢ ﻣﻨﺎﻗﻀﺘﻪ ﳊﻜﻢ ﺍﷲ ﻓﻪ ﻛﺎﻓﺮ ﻭﻻ ﻃﺎﻋﺔ ﳌﺨﻠﻮﻕ ﰲ ﻣﻌﺼﻴﺔ ﺍﳋﺎﻟﻖ ﻭﺍﻷﺧﺬ‬
‫‪٢٦‬‬
‫ﺑﺒﻌﺾ ﺍﻟﺪﻳﻦ ﻭﺗﺮﻙ ﺑﻌﻀﻪ ﺍﺧﺘﻴﺎﺭﺍ ﻛﻔﺮ(‪.‬‬
‫ﻓﻼ ﻳﻨﻘﻀﻲ ﻋﺠﺐ ﺍﳌﺴﻠﻢ ﻣﻦ ﻫﺆﻻﺀ ﻛﻴﻒ ﳛﺎﺭﺑﻮﻥ ﺍﷲ ﺗﻌﺎﱃ ﺟﻬﺎﺭﺍ ‪‬ﺎﺭﺍ ﻭﻳﺪﻋﻮﻥ ﺇﱃ‬
‫ﺍﻟﺪﺧﻮﻝ ﰲ ﺣﻜﻢ ﺍﻟﻄﺎﻏﻮﺕ ﻭﺍﻻﻧﺘﺴﺎﺏ ﺇﻟﻴﻪ ﻣﻊ ﻋﻠﻤﻬﻢ ﺑﺄﻧﻪ ﻃﺎﻏﻮﺕ ﺑﻞ ﻭﻋﻠﻤﻬﻢ ﺑﺄﻧﻪ ﻻ‬
‫ﳚﻮﺯ ﺍﻟﻜﻔﺮ ﺇﻻ ﻋﻨﺪ ﺍﻹﻛﺮﺍﻩ ﻭﻟﻜﻨﻬﻢ ﳚﻴﺰﻭﻥ ﻫﺬﺍ ﺍﻟﻜﻔﺮ ﻣﻦ ﺃﺟﻞ ﺍﳌﺼﻠﺤﺔ ﻗﺎﻝ ﺷﻴﺦ‬
‫ﺍﻹﺳﻼﻡ ﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ)ﺃﻥ ﺍﶈﺮﻣﺎﺕ ﻗﺴﻤﺎﻥ‪ :‬ﺃﺣﺪﳘﺎ‪:‬ﻣﺎ ﻳﻘﻄﻊ ﺑﺄﻥ ﺍﻟﺸﺮﻉ ﱂ ﻳﺒﺢ ﻣﻨﻪ‬
‫ﺷﻴﺌﺎﹰ ﻻ ﻟﻀﺮﻭﺭﺓ ﻭﻻ ﻟﻐﲑ ﺿﺮﻭﺭﺓ ؛ ﻛﺎﻟﺸﺮﻙ‪ ،‬ﻭﺍﻟﻔﻮﺍﺣﺶ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﻋﻠﻰ ﺍﻟﻠﹼﻪ ﺑﻐﲑ ﻋﻠﻢ ‪،‬‬
‫ﺭ‪‬ﺑﻲ‪ ‬ﺍ ﹾﻟﻔﹶﻮ‪‬ﺍﺣ‪‬ﺶ‪ ‬ﻣ‪‬ﺎ‬

‫ﻭﺍﻟﻈﻠﻢ ﺍﶈﺾ ‪ ،‬ﻭﻫﻰ ﺍﻷﺭﺑﻌﺔ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻗﹸﻞﹾ ﹺﺇ‪‬ﻧﻤ‪‬ﺎ ﺣ‪‬ﺮ‪‬ﻡ‪ ‬‬
‫ﻭﺃﹶﻥ‬
‫ﻝ ﹺﺑﻪ‪ ‬ﺳ‪ ‬ﹾﻠﻄﹶﺎﻧ‪‬ﺎ ‪‬‬
‫ﻢ ﻳ‪‬ﻨ‪‬ﺰ‪ ‬ﹾ‬
‫ﺮﻛﹸﻮﹾﺍ ﺑﹺﺎﻟ ﹼﻠﻪ‪ ‬ﻣ‪‬ﺎ ﻟﹶ ‪‬‬
‫ﻭﺃﹶﻥ ‪‬ﺗﺸ‪ ‬ﹺ‬
‫ﻖ ‪‬‬
‫ﺤ ‪‬‬
‫ﺮ ﺍﹾﻟ ‪‬‬
‫ﻲ ﺑﹺﻐ‪‬ﻴ‪ ‬ﹺ‬
‫ﻐ ‪‬‬
‫ﻢ ﻭ‪‬ﺍﻟﹾ‪‬ﺒ ‪‬‬
‫ﻹﺛﹾ ‪‬‬
‫ﻄﻦ‪ ‬ﻭ‪‬ﺍ ِ‬
‫ﻭﻣ‪‬ﺎ ‪‬ﺑ ﹶ‬
‫ﻇﹶﻬ‪‬ﺮ‪ ‬ﻣ‪‬ﻨ‪‬ﻬ‪‬ﺎ ‪‬‬
‫‪‬ﺗﻘﹸﻮﻟﹸﻮﺍﹾ ﻋ‪‬ﻠﹶﻰ ﺍﻟﻠﹼﻪ‪ ‬ﻣ‪‬ﺎ ﻻﹶ ‪‬ﺗﻌ‪ ‬ﹶﻠﻤ‪‬ﻮﻥﹶ{ ]ﺍﻷﻋﺮﺍﻑ‪ .[٣٣:‬ﻓﻬﺬﻩ ﺍﻷﺷﻴﺎﺀ ﳏﺮﻣﺔ ﰲ ﲨﻴﻊ ﺍﻟﺸﺮﺍﺋﻊ‪،‬‬
‫ﻭﺑﺘﺤﺮﳝﻬﺎ ﺑﻌﺚ ﺍﷲ ﲨﻴﻊ ﺍﻟﺮﺳﻞ‪ ،‬ﻭﱂ ﻳﺒﺢ ﻣﻨﻬﺎ ﺷﻴﺌﺎﹰ ﻗﻂ‪ ،‬ﻭﻻ ﰲ ﺣﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ؛ ﻭﳍﺬﺍ‬
‫ﺃﻧﺰﻟﺖ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺍﳌﻜﻴﺔ ‪(،‬‬
‫ﻭﻗﺎﻝ ﺭﲪﻪ ﺍﷲ)ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﰲ ﻓﻌﻞ ﺍﻟﻔﺎﺣﺸﺔ؛ ﻓﻐﲑﻫﺎ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﺃﻋﻈﻢ‪ ،‬ﻣﺜﻞ ﺍﻟﻈﻠﻢ‬
‫ﺍﻟﻌﻈﻴﻢ ﻟﻠﺨﻠﻖ‪ ،‬ﻛﻘﺘﻞ ﺍﻟﻨﻔﺲ ﺍﳌﻌﺼﻮﻣﺔ‪ ،‬ﻭﻣﺜﻞ ﺍﻹﺷﺮﺍﻙ ﺑﺎﷲ‪ ،‬ﻭﻣﺜﻞ ﺍﻟﻘﻮﻝ ﻋﻠﻰ ﺍﷲ ﺑﻼ‬
‫ﻹﺛﹾﻢ‪ ‬ﻭ‪‬ﺍﻟﹾ‪‬ﺒﻐ‪‬ﻲ‪ ‬ﺑﹺﻐ‪‬ﻴ‪‬ﺮﹺ‬

‫ﻄﻦ‪ ‬ﻭ‪‬ﺍ ِ‬
‫ﻭﻣ‪‬ﺎ ‪‬ﺑ ﹶ‬
‫ﺣﺶ‪ ‬ﻣ‪‬ﺎ ﻇﹶﻬ‪‬ﺮ‪ ‬ﻣ‪‬ﻨ‪‬ﻬ‪‬ﺎ ‪‬‬
‫ﺭﺑ‪‬ﻲ‪ ‬ﺍ ﹾﻟﻔﹶﻮ‪‬ﺍ ‪‬‬
‫ﻋﻠﻢ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻗﹸﻞﹾ ﹺﺇ‪‬ﻧﻤ‪‬ﺎ ﺣ‪‬ﺮ‪‬ﻡ‪ ‬‬
‫ﻋﻠﹶﻰ ﺍﻟﻠﹼﻪ‪ ‬ﻣ‪‬ﺎ ﻻﹶ ﺗ‪‬ﻌ‪ ‬ﹶﻠﻤ‪‬ﻮﻥﹶ{‬

‫ﻭﺃﹶﻥ ‪‬ﺗﻘﹸﻮﻟﹸﻮﺍﹾ ‪‬‬
‫ﺳ ﹾﻠﻄﹶﺎﻧ‪‬ﺎ ‪‬‬
‫ﺮﻛﹸﻮﺍﹾ ﺑﹺﺎﻟ ﹼﻠﻪ‪ ‬ﻣ‪‬ﺎ ﻟﹶﻢ‪ ‬ﻳ‪‬ﻨ‪‬ﺰ‪‬ﻝﹾ ﹺﺑﻪ‪ ‬‬
‫ﻭﺃﹶﻥ ‪‬ﺗﺸ‪ ‬ﹺ‬
‫ﺤﻖ‪ ‬‬
‫ﺍﹾﻟ ‪‬‬
‫]ﺍﻷﻋﺮﺍﻑ‪ ،[٣٣:‬ﻓﻬﺬﻩ ﺃﺟﻨﺎﺱ ﺍﶈﺮﻣﺎﺕ ﺍﻟﱵ ﻻ ﺗﺒﺎﺡ ﲝﺎﻝ‪ ،‬ﻭﻻ ﰲ ﺷﺮﻳﻌﺔ‪ ،‬ﻭﻣﺎ ﺳﻮﺍﻫـﺎ‬
‫ﻭﺇﻥ ﺣﺮﻡ ﰲ ﺣﺎﻝ ﻓﻘﺪ ﻳﺒﺎﺡ ﰲ ﺣﺎﻝ‪.(.‬‬
‫ﻭﻗﺎﻝ ﺭﲪﻪ ﺍﷲ)ﻭﺍﻟﺸﺮﻳﻌﺔ ﺗﺄﻣﺮ ﺑﺎﳌﺼﺎﱀ ﺍﳋﺎﻟﺼﺔ ﻭﺍﻟﺮﺍﺟﺤﺔ‪ ،‬ﻛﺎﻹﳝﺎﻥ ﻭﺍﳉﻬﺎﺩ؛ ﻓﺈﻥ‬
‫ﺍﻹﳝﺎﻥ ﻣﺼﻠﺤﺔ ﳏﻀﺔ‪ ،‬ﻭﺍﳉﻬﺎﺩ ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﻗﺘﻞ ﺍﻟﻨﻔﻮﺱ ﻓﻤﺼﻠﺤﺘﻪ ﺭﺍﺟﺤﺔ‪ ،‬ﻭﻓﺘﻨﺔ ﺍﻟﻜﻔﺮ‬
‫ﻦ ﺍ ﹾﻟﻘﹶﺘ‪‬ﻞﹺ{]ﺍﻟﺒﻘﺮﺓ‪ ،[٢١٧:‬ﻭ‪‬ﻰ ﻋﻦ‬

‫ﻣ ‪‬‬
‫ﺔ ﺃﹶﻛﹾﺒ‪‬ﺮ‪ ‬‬
‫ﺃﻋﻈﻢ ﻓﺴﺎﺩﺍ ﻣﻦ ﺍﻟﻘﺘﻞ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭ‪‬ﺍ ﹾﻟﻔ‪‬ﺘ‪‬ﻨ‪ ‬ﹸ‬
‫‪٢٧‬‬
‫ﺍﳌﻔﺎﺳﺪ ﺍﳋﺎﻟﺼﺔ ﻭﺍﻟﺮﺍﺟﺤﺔ‪ ،‬ﻛﻤﺎ ‪‬ﻰ ﻋﻦ ﺍﻟﻔﻮﺍﺣﺶ ﻣﺎ ﻇﻬﺮ ﻣﻨﻬﺎ ﻭﻣﺎ ﺑﻄﻦ‪ ،‬ﻭﻋﻦ ﺍﻹﰒ‪،‬‬
‫ﻭﺍﻟﺒﻐﻰ ﺑﻐﲑ ﺍﳊﻖ‪ ،‬ﻭﺃﻥ ﺗﺸﺮﻛﻮﺍ ﺑﺎﷲ ﻣﺎ ﱂ ﻳﱰﻝ ﺑﻪ ﺳﻠﻄﺎﻧﺎ‪ ،‬ﻭﺃﻥ ﺗﻘﻮﻟﻮﺍ ﻋﻠﻰ ﺍﷲ ﻣﺎ ﻻ‬
‫ﺗﻌﻠﻤﻮﻥ‪ .‬ﻭﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻻ ﻳﺒﻴﺤﻬﺎ ﻗﻂ ﰲ ﺣﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻭﻻ ﰲ ﺷﺮﻋﺔ ﻣﻦ ﺍﻟﺸﺮﺍﺋﻊ‪. (.‬‬
‫ﻭﻋﻠﻤﺎﺀ ﺍﳌﺸﺮﻛﲔ ﳚﻴﺰﻭﻥ ﺍﻟﺸﺮﻙ ﻭﻋﺒﺎﺩﺓ ﻏﲑ ﺍﷲ ﰲ ﺃﻣﺮ ﻻ ﳜﺎﻟﻒ ﻣﺴﻠﻢ ﺑﺄﻧﻪ ﻻ ﳚﻮﺯ‬
‫ﺇﻻ ﻋﻨﺪ ﺍﻹﻛﺮﺍﻩ ﺑﻞ ﱂ ﻳﺄﺕ ﺷﺮﻉ ﺑﺈﺑﺎﺣﺘﻪ ﺃﺑﺪﺍ ‪.‬‬
‫ﻓﻜﻴﻒ ﳚﻴﺰﻭﻥ ﻣﺎ ﻫﻮ ﺃﻋﻈﻢ ﺍﶈﺮﻣﺎﺕ ﻗﻄﻌﺎ ﻭﻫﻮ ﺍﻟﺸﺮﻙ ﺑﺎﷲ ﻣﻦ ﺃﺟﻞ ﺍﳌﺼﻠﺤﺔ ﻭﺃﻱ‬
‫ﻣﺼﻠﺤﺔ ﺃﻋﻈﻢ ﻣﻦ ﻣﺼﻠﺤﺔ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻧﻔﻲ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻜﻔﺮ ﻓﻬﺆﻻﺀ ﻟﻮ ﻳﻘﺪﺭﻭﻥ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﺣﻖ ﻗﺪﺭﻩ ﳌﺎ ﺃﺟﺎﺯﻭﺍ ﺍﻟﻮﻗﻮﻉ ﺑﺎﻟﺸﺮﻙ ﺍ‪‬ﻤﻊ ﻋﻠﻰ ﺣﺮﻣﺘﻪ ﻣﻦ ﻏﲑ ﺇﻛﺮﺍﻩ ‪.‬‬
‫ﻓﺘﺒﲔ ﺃﻥ ﺍﻟﻘﻮﻝ ﲜﻮﺍﺯ ﺍﻟﺪﺧﻮﻝ ﰲ ﺣﻜﻢ ﺍﻟﻄﺎﻏﻮﺕ ﻭﺍﻻﻧﺘﺴﺎﺏ ﺇﻟﻴﻪ ﻭﺗﻨﺼﻴﺐ ﺃﻧﻔﺴﻬﻢ‬
‫ﻣﺸﺮﻋﲔ ﻣﻊ ﺍﷲ ﲝﺠﺔ ﺍﳌﺼﻠﺤﺔ ﻫﻮ ﻣﻦ ﺃﻋﻈﻢ ﺍﻻﻓﺘﺮﺍﺀ ﻋﻠﻰ ﺍﷲ ﻭﺭﺳﻠﻪ ﲨﻴﻌﺎ ﻣﻦ ﺃﻭﳍﻢ ﺇﱃ‬
‫ﺁﺧﺮﻫﻢ ﺑﻞ ﻫﻮ ﺍﻟﻜﻔﺮ ﺍﻟﺒﻮﺍﺡ ﺍﻟﺼﺮﺍﺡ ﺍﳌﺨﺮﺝ ﻣﻦ ﺍﳌﻠﺔ ﻓﺎﷲ ﺗﻌﺎﱃ ﺑﻌﺚ ﺍﻟﺮﺳﻞ ﲨﻴﻌﺎ ﻟﻠﻜﻔﺮ‬
‫ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﺍﻟﱪﺍﺀﺓ ﻣﻦ ﻭﻫﺆﻻﺀ ﳚﻴﺰﻭﻥ ﺍﻟﺘﺤﺎﻛﻢ ﺇﱃ ﺍﻟﻄﺎﻏﻮﺕ ﻭﺍﳊﻜﻢ ﺑﻪ ﺑﻞ ﻭﺍﻟﺘﺸﺮﻳﻊ‬
‫ﺭﺳ‪‬ﻮﻻﹰ ﹶﺃﻥ‪ ‬ﺍﻋ‪‬ﺒ‪‬ﺪ‪‬ﻭﺍﹾ ﺍﻟ ﹼﻠﻪ‪‬‬

‫ﻣﺔ‪ ‬‬
‫ﻭﹶﻟﻘﹶﺪ‪ ‬ﺑﻌ‪‬ﺜﹾﻨ‪‬ﺎ ﻓ‪‬ﻲ ﻛﹸﻞﱢ ﹸﺃ ‪‬‬
‫}‪‬‬ ‫ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﲝﺠﺔ ﺍﳌﺼﻠﺤﺔ ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﺴﲑ‪‬ﻭﺍﹾ ﻓ‪‬ﻲ‬
‫ﻋﻠﹶﻴ‪‬ﻪ‪ ‬ﺍﻟﻀ‪‬ﻼﹶﻟﺔﹸ ﹶﻓ ِ‬
‫ﻘﺖ‪ ‬‬
‫ﺣﱠ‬
‫ﻣﻦ‪ ‬‬
‫ﻭﻣ‪‬ﻨ‪‬ﻬ‪‬ﻢ ‪‬‬
‫ﻣﻦ‪ ‬ﻫ‪‬ﺪ‪‬ﻯ ﺍﻟﻠﹼﻪ‪ ‬‬
‫ﻭ‪‬ﺍﺟ‪‬ﺘ‪‬ﻨﹺﺒ‪‬ﻮﺍﹾ ﺍﻟﻄﱠﺎﻏﹸﻮﺕ‪ ‬ﹶﻓﻤ‪‬ﻨ‪‬ﻬ‪‬ﻢ ‪‬‬
‫ﺬﺑﹺﲔ‪]{‬ﺍﻟﻨﺤﻞ‪. [٣٦:‬‬
‫ﻤﻜﹶ ﱢ‬
‫ﺔ ﺍ ﹾﻟ ‪‬‬
‫ﺽ ﻓﹶﺎﻧﻈﹸﺮ‪‬ﻭﺍﹾ ﻛﹶﻴ‪‬ﻒ‪ ‬ﻛﹶﺎﻥﹶ ﻋ‪‬ﺎﻗ‪‬ﺒ‪ ‬ﹸ‬
‫ﻷﺭ‪ ‬ﹺ‬
‫ﺍ َ‬
‫ﰒ ﻳﻘﺎﻝ ﺑﺄﻡ ﺍﻟﻌﻤﻞ ﺑﺎﳌﺼﻠﺤﺔ ﺍﳌﺮﺳﻠﺔ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ ﻓﻴﻤﺎ ﻻ ﳜﺎﻟﻒ ﻧﺼﺎ ﺃﻭ ﺇﲨﺎﻋﺎ‬
‫ﻓﺎﳌﺼﻠﺤﺔ ﺍﳌﻌﺘﱪﺓ ﺷﺮﻋﺎﹰ ﻟﻴﺴﺖ ﺑﺬﺍ‪‬ﺎ ﺩﻟﻴﻼﹰ ﻣﺴﺘﻘﻼﹰ ﺑﻞ ﻫﻲ ﳎﻤﻮﻉ ﺟﺰﺋﻴﺎﺕ ﺍﻷﺩﻟﺔ‬
‫ﺍﻟﺘﻔﺼﻴﻠﻴﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻰ ﺣﻔﻆ ﺍﻟﻜﻠﻴﺎﺕ ﺍﳋﻤﺲ ﻓﻴﺴﺘﺤﻴﻞ ﻋﻘﻼﹰ ﺃﻥ‬
‫ﲣﺎﻟﻒ ﺍﳌﺼﻠﺤﺔ ﻣﺪﻟﻮﳍﺎ ﺃﻭ ﺗﻌﺎﺭﺿﻪ ﻭﻗﺪ ﺃﹸﺛﺒﺘﺖ ﺣﺠﻴﺔ ﺍﳌﺼﻠﺤﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻨﺼﻮﺹ ﺍﳉﺰﺋﻴﺔ‬
‫‪٢٨‬‬
‫ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﻣﻦ ﻗﺒﻴﻞ ﻣﻌﺎﺭﺿﺔ ﺍﳌﺪﻟﻮﻝ ﻟﺪﻟﻴﻠﻪ ﺇﺫﺍ ﺟﺎﺀ ﲟﺎ ﳜﺎﻟﻔﻪ ﻭﻫﺬﺍ ﺑﺎﻃﻞ ﻓﺎﻻﺣﺘﺠﺎﺝ‬
‫ﺑﺎﳌﺼﻠﺤﺔ ﰲ ﻫﺬﺍ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻐﻠﻂ ﺑﻞ ﻣﻦ ﺃﻋﻈﻢ ﻭﺳﺎﺋﻞ ﻫﺪﻡ ﺍﻟﺪﻳﻦ ﻓﻬﻲ ﺗﻨﻘﺾ‬
‫ﺃﺻﻞ ﺍﻟﺪﻳﻦ ﺍﳌﻘﻄﻮﻉ ﺑﻪ ﲝﺠﺔ ﺍﳌﺼﻠﺤﺔ ﺑﻞ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺇﻋﻤﺎﻝ ﺍﳌﺼﻠﺤﺔ ﺍﳌﺮﺳﻠﺔ ﻫﻨﺎ ﻓﺴﺎﺩ‬
‫ﻬﻤ‪‬ﺎ ﺁﻟ‪‬ﻬ‪‬ﺔﹲ ﹺﺇﻟﱠﺎ‬

‫}ﻟﹶﻮ‪ ‬ﻛﹶﺎﻥﹶ ﻓ‪‬ﻴ ﹺ‬ ‫ﻣﻌﺎﻳﺶ ﺍﻟﻨﺎﺱ ﻭﺃﺧﻼﻗﻬﻢ ﻭﻣﻌﺎﻣﻼ‪‬ﻢ ﻭﺑﻞ ﻭﺗﻔﻜﲑﻫﻢ ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﺼﻔﹸﻮﻥﹶ{]ﺍﻷﻧﺒﻴﺎﺀ‪ [٢٢:‬ﻓﻠﻢ ﻳﻌﺬﺭ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ‬

‫ﻋﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺪﺗ‪‬ﺎ ﹶﻓﺴ‪ ‬ﺒﺤ‪‬ﺎﻥﹶ ﺍﻟ ﱠﻠﻪ‪ ‬ﺭ‪‬ﺏ‪ ‬ﺍ ﹾﻟﻌ‪‬ﺮ‪‬ﺵﹺ ‪‬‬
‫ﻔﺴ‪ ‬‬
‫ﺍﻟ ﱠﻠﻪ‪ ‬ﹶﻟ ﹶ‬
‫ﺑﺪﻝ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﲢﺎﻛﻢ ﺇﱃ ﺍﻟﻄﻮﺍﻏﻴﺖ ﺑﺪﻋﻮﻯ ﺍﻹﺻﻼﺡ ﻭﺍﻹﺣﺴﺎﻥ ﻭﺍﻟﺘﻮﻓﻴﻖ ﻛﻤﺎ‬
‫ﺰﻝﹶ ﻣ‪‬ﻦ‪‬‬
‫ﻭﻣ‪‬ﺎ ﹸﺃﻧ‪ ‬ﹺ‬
‫ﺁﻣ‪‬ﻨ‪‬ﻮﺍ ﹺﺑﻤ‪‬ﺎ ﹸﺃﻧ‪ ‬ﹺ‬
‫ﻋﻤ‪‬ﻮﻥﹶ ﹶﺃﻧ‪‬ﻬ‪‬ﻢ‪َ ‬‬
‫ﺰ‪‬‬‫ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻨﻬـﻢ }ﹶﺃﻟﹶﻢ‪ ‬ﺗ‪‬ﺮ‪ ‬ﹺﺇﻟﹶﻰ ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﻳ‪ ‬‬
‫ﻭﻳ‪‬ﺮﹺﻳﺪ‪ ‬ﺍﻟﺸ‪ ‬ﻴﻄﹶﺎﻥﹸ ﹶﺃﻥﹾ‬

‫ﻭﻗﹶﺪ‪ ‬ﺃﹸﻣ‪‬ﺮ‪‬ﻭﺍ ﹶﺃﻥﹾ ‪‬ﻳﻜﹾﻔﹸﺮ‪‬ﻭﺍ ﹺﺑﻪ‪ ‬‬
‫ﻛﻤ‪‬ﻮﺍ ﹺﺇﻟﹶﻰ ﺍﻟﻄﱠﺎﻏﹸﻮﺕ‪ ‬‬
‫ﻗﹶﺒ‪ ‬ﻠﻚ‪ ‬ﻳ‪‬ﺮﹺﻳﺪ‪‬ﻭﻥﹶ ﺃﹶﻥﹾ ﻳ‪‬ﺘﺤ‪‬ﺎ ﹶ‬
‫ﺭﹶﺃﻳ‪‬ﺖ‪‬‬
‫ﺮﺳ‪‬ﻮﻝﹺ ‪‬‬
‫ﻭﹺﺇﻟﹶﻰ ﺍﻟ ‪‬‬
‫ﺰﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬‬
‫ﻭﺇﹺﺫﹶﺍ ﻗ‪‬ﻴﻞﹶ ﻟﹶﻬ‪‬ﻢ‪ ‬ﺗﻌ‪‬ﺎﻟﹶﻮ‪‬ﺍ ﹺﺇﻟﹶﻰ ﻣ‪‬ﺎ ﹶﺃﻧ‪ ‬‬
‫ﻀﻠﱠﻬ‪‬ﻢ‪ ‬ﺿ‪‬ﻠﹶﺎﻟﹰﺎ ‪‬ﺑﻌ‪‬ﻴﺪ‪‬ﺍ )‪ (٦٠‬‬
‫‪‬ﻳ ‪‬‬
‫ﻣﺖ‪ ‬ﹶﺃﻳ‪‬ﺪ‪‬ﻳﻬﹺﻢ‪ ‬ﺛﹸﻢ‪‬‬

‫ﺪ‪‬‬‫ﻣﺼ‪‬ﻴ‪‬ﺒﺔﹲ ﹺﺑﻤ‪‬ﺎ ﻗﹶ ‪‬‬
‫ﺍ ﹾﻟﻤ‪‬ﻨ‪‬ﺎ ‪‬ﻓﻘ‪‬ﲔ‪ ‬ﻳﺼ‪‬ﺪ‪‬ﻭﻥﹶ ﻋ‪ ‬ﻨﻚ‪ ‬ﺻ‪‬ﺪ‪‬ﻭﺩ‪‬ﺍ )‪ (٦١‬ﹶﻓﻜﹶﻴ‪‬ﻒ‪ ‬ﺇﹺﺫﹶﺍ ﺃﹶﺻ‪‬ﺎﺑ‪‬ﺘ‪‬ﻬ‪‬ﻢ‪ ‬‬
‫ﻮﻓ‪‬ﻴﻘﹰﺎ )‪]{(٦٢‬ﺍﻟﻨﺴﺎﺀ[ ‪.‬‬

‫ﻭﺗ‪ ‬‬
‫ﺣﺴ‪‬ﺎﻧ‪‬ﺎ ‪‬‬
‫ﺩﻧ‪‬ﺎ ﹺﺇﻟﱠﺎ ﹺﺇ ‪‬‬
‫ﻥ ﹶﺃﺭ‪ ‬‬
‫ﻪ ﹺﺇ ﹾ‬
‫ﻥ ﺑﹺﺎﻟ ﱠﻠ ‪‬‬
‫ﺤ ‪‬ﻠﻔﹸﻮ ﹶ‬
‫ﻙ ‪‬ﻳ ‪‬‬
‫ﺟ‪‬ﺎﺀُﻭ ‪‬‬
‫ﻓﻼ ﺇﺣﺴﺎﻥ ﻭﻻ ﺗﻮﻓﻴﻖ ﻭﻻ ﺇﺻﻼﺡ ﺧﻼﻑ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﻦ ﺯﻋﻢ ﺫﻟﻚ ﻓﻬﻮ ﻣﻦ‬
‫ﺃﻛﺬﺏ ﺍﻟﻨﺎﺱ ﻭﺃﻏﺸﻬﻢ ﷲ ﻭﺧﻠﻘﻪ ‪.‬‬
‫ﰒ ﺇﻥ ﺍﳌﺼﻠﺤﺔ ﺍﳌﺮﺳﻠﺔ ﺇﻥ ﱂ ﻳﺘﻴﻘﻦ ﺃﻭ ﻳﺘﺮﺟﺢ ﺣﺼﻮﳍﺎ ﻻ ﳚﻮﺯ ﺍﻟﻌﻤﻞ ‪‬ﺎ ﻓﻜﻴﻒ ﻟﻮ ﺃﻧﻪ‬
‫ﲢﻘﻖ ﻗﻄﻌﺎ ﻣﻦ ﺍﻟﻌﻤﻞ ﲟﺎ ﻳﺪﻋﻮﻧﻪ ﻣﺼﻠﺤﺔ ﺍﻟﻜﻔﺮ ﺍﻟﺒﻮﺍﺡ ﻭﺍﻟﺸﺮﻙ ﺍﻟﺼﺮﺍﺡ ﺑﺈﻗﺮﺍﺭﻫﻢ‬
‫ﺃﻧﻔﺴﻬﻢ ﻓﺄﻱ ﻣﺼﻠﺤﺔ ﺗﺘﺮﺗﺐ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺼﻠﺤﺔ ﺍﳌﺰﻋﻮﻣﺔ ﻓﺎﻟﻌﻠﻤﺎﺀ ﳎﻤﻌﻮﻥ ﻋﻠﻰ ﺃﻧﻪ ﻋﻨﺪ‬
‫ﺗﻌﺎﺭﺽ ﺿﺮﻭﺭﻳﺎﺕ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ﺗﻘﺪﻡ ﺿﺮﻭﺭﺓ ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﻛﻞ ﺿﺮﻭﺭﺓ ﻓﻤﺴﺄﻟﺔ ﻣﺜﻞ ﻣﺴﺄﻟﺔ‬
‫ﺍﻟﺘﺘﺮﺱ ﺍﻟﱵ ﺃﲨﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ‪‬ﺎ ﺇﺫﺍ ﻛﺎﻥ ﺗﺮﻛﻬﺎ ﻳﺆﺩﻱ ﺇﱃ ﺿﺮﺭ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‬
‫ﺗﻌﺎﺭﺽ ﻓﻴﻬﺎ ﺣﻔﻆ ﺍﻟﺪﻳﻦ ﻭﻫﻮ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻣﻊ ﺿﺮﺭﻭﺓ ﺣﻔﻆ ﻧﻔﺲ ﺍﳌﺴﻠﻤﲔ‬
‫ﻓﻘﺪﻣﺖ ﺿﺮﺭﻭﺓ ﺍﻟﺪﻳﻦ ﻭﺇﻥ ﺃﻓﻀﻰ ﺇﱃ ﻗﺘﻞ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﻓﻜﻴﻒ ﻣﺎ ﻳﺪﻋﻮﻧﻪ ﻣﻦ ﺍﳌﺼﻠﺤﺔ‬
‫ﻋﻠﻢ ﻳﻘﻴﻨﺎ ﺑﺄﻧﻪ ﻻ ﻣﺼﻠﺤﺔ ﻓﻴﻪ ﻣﻦ ﺧﻼﻝ ﻧﺼﻮﺹ ﺍﻟﺸﺮﻉ ﺍﳌﻘﻄﻮﻉ ‪‬ﺎ ﻭﻣﻦ ﺧﻼﻝ ﲡﺮﺑﺘﻬﻢ‬
‫‪٢٩‬‬
‫ﰲ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍ‪‬ﺎﻟﺲ ﺍﻟﺸﺮﻛﻴﺔ ‪.‬‬
‫ﺍﻟﺸﺒﻬﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻋﻤﻞ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻨﺪ ﺍﳌﻠﻚ ﺍﻟﻜﺎﻓﺮ ‪.‬‬
‫ﻭﺑﻨﻮﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺻﻞ ﺟﻮﺍﺯ ﺩﺧﻮﻝ ﺍ‪‬ﺎﻟﺲ ﺍﻟﺸﺮﻛﻴﺔ ﻭﺍﻟﺘﺸﺮﻳﻊ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﺑﻞ‬
‫ﻭﺍﻟﻘﺴﻢ ﻋﻠﻰ ﺍﺣﺘﺮﺍﻡ ﺍﻟﺪﺳﺘﻮﺭ ﻭﺍﳊﻔﺎﻅ ﻋﻠﻴﻪ ‪.‬‬
‫ﻭ ﻗﺒﻞ ﺃﻥ ﻧﺒﺪﺃ ﰲ ﺭﺩ ﻫﺬﻩ ﺍﻟﺸﺒﺔ ﻧﺬﻛﺮ ﺃﺻﻮﻝ ﻋﺎﻣﺔ ﳎﻤﻠﺔ ﺗﻨﻘﺾ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ﻣﻦ‬
‫ﺃﺻـــﻠﻬﺎ ‪.‬‬
‫ﺭﺳ‪‬ﻮﻻﹰ ﹶﺃﻥ‪ ‬ﺍﻋ‪‬ﺒ‪‬ﺪ‪‬ﻭﺍﹾ ﺍﻟ ﹼﻠﻪ‪ ‬ﻭ‪‬ﺍﺟ‪‬ﺘ‪‬ﻨﹺﺒ‪‬ﻮﺍﹾ ﺍﻟﻄﱠﺎﻏﹸﻮﺕ‪ ‬ﹶﻓﻤ‪‬ﻨ‪‬ﻬ‪‬ﻢ‬

‫ﻣﺔ‪ ‬‬
‫ﻭﹶﻟﻘﹶﺪ‪ ‬ﺑﻌ‪‬ﺜﹾﻨ‪‬ﺎ ﻓ‪‬ﻲ ﻛﹸﻞﱢ ﺃﹸ ‪‬‬
‫ﻷﺭ‪‬ﺽﹺ ﻓﹶﺎﻧﻈﹸﺮ‪‬ﻭﺍﹾ ﻛﹶﻴ‪‬ﻒ‪ ‬ﻛﹶﺎﻥﹶ‬

‫ﺴﲑ‪‬ﻭﺍﹾ ﻓ‪‬ﻲ ﺍ َ‬
‫ﻘﺖ‪ ‬ﻋ‪‬ﻠﹶ ‪‬ﻴﻪ‪ ‬ﺍﻟﻀ‪‬ﻼﹶﻟﺔﹸ ﹶﻓ ِ‬
‫ﺣﱠ‬‫ﻣﻦ‪ ‬‬
‫ﻭﻣ‪‬ﻨ‪‬ﻬ‪‬ﻢ ‪‬‬
‫ﻣﻦ‪ ‬ﻫ‪‬ﺪ‪‬ﻯ ﺍﻟ ﹼﻠﻪ‪ ‬‬
‫‪‬‬
‫ﺬﺑﹺﲔ‪]{‬ﺍﻟﻨﺤﻞ‪. [٣٦:‬‬
‫ﻤﻜﹶ ﱢ‬
‫ﺔ ﺍ ﹾﻟ ‪‬‬
‫ﻋ‪‬ﺎﻗ‪‬ﺒ ﹸ‬
‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺿﺮﻭﺭﺓ ﺃﻥ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﺪﺧﻞ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﻬﻮ ﻣﻦ ﺍﻟﺬﻳﻦ ﺑﻌﺜﻬﻢ‬
‫ﻟﺪﻋﻮﺓ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﺍﺟﺘﻨﺎﺑﻪ ﻭﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﻋﺒﺎﺩﺗﻪ ﻭﻣﻦ ﺧﺎﻟﻒ ﰲ‬
‫ﻫﺬﺍ ﻓﻬﻮ ﻛﺎﻓﺮ ﺑﺈﲨﺎﻉ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪.‬‬
‫ﺮﻗﹸﻮﻥﹶ ﺧ‪‬ﻴ‪‬ﺮ‪ ‬ﺃﹶﻡﹺ ﺍﻟ ﹼﻠﻪ‪‬‬

‫ﺭﺑ‪‬ﺎﺏ‪ ‬ﻣ‪‬ﺘﻔﹶ ‪‬‬
‫ﺠﻦﹺ ﹶﺃﹶﺃ ‪‬‬
‫ﺴ ‪‬‬
‫}ﻳ‪‬ﺎ ﺻ‪‬ﺎﺣ‪‬ﺒﻲﹺ ﺍﻟ ‪‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﺪ ﺍ ﹾﻟﻘﹶﻬ‪‬ﺎﺭ‪]{‬ﻳﻮﺳﻒ‪. [٣٩:‬‬
‫ﺍﻟﹾﻮ‪‬ﺍﺣ‪ ‬‬
‫ﺳﻤ‪‬ﻴ‪‬ﺘﻤ‪‬ﻮﻫ‪‬ﺎ ﺃﹶﻧﺘ‪‬ﻢ‪‬‬
‫ﺳﻤ‪‬ﺎﺀ ‪‬‬
‫}ﻣ‪‬ﺎ ‪‬ﺗﻌ‪‬ﺒ‪‬ﺪ‪‬ﻭﻥﹶ ﻣ‪‬ﻦ ﺩ‪‬ﻭﹺﻧﻪ‪ ‬ﹺﺇﻻﱠ ﹶﺃ ‪‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻚ ﺍﻟﺪ‪‬ﻳﻦ‪‬‬
‫ﺫ‪‬ﻟ ‪‬‬
‫ﻻ ﹺﺇﻳ‪‬ﺎﻩ‪ ‬ﹶ‬
‫ﻻ ‪‬ﺗﻌ‪‬ﺒ‪‬ﺪ‪‬ﻭﹾﺍ ﹺﺇ ﱠ‬
‫ﺮ ﺃﹶ ﱠ‬
‫ﻪ ﹶﺃﻣ‪ ‬‬
‫ﻻ ‪‬ﻟ ﹼﻠ ‪‬‬
‫ﻢ ﺇﹺ ﱠ‬
‫ﻥ ﺍﹾﻟﺤ‪‬ﻜﹾ ‪‬‬
‫ﻥ ﺇﹺ ‪‬‬
‫ﻪ ﺑﹺﻬ‪‬ﺎ ﻣ‪‬ﻦ ﺳ‪ ‬ﹾﻠﻄﹶﺎ ‪‬‬
‫ﺰﻝﹶ ﺍﻟ ﹼﻠ ‪‬‬
‫ﺅﻛﹸﻢ ﻣ‪‬ﺎ ﺃﹶﻧ ‪‬‬
‫ﻭ‪‬ﺁﺑ‪‬ﺂ ‪‬‬
‫‪‬ﻮﻥﹶ{]ﻳﻮﺳﻒ‪[٤٠:‬‬
‫ﻻ ‪‬ﻳﻌ‪ ‬ﹶﻠﻤ‬
‫ﻦ ﹶﺃﻛﹾﺜﹶ ‪‬‬
‫ﻜ ‪‬‬
‫ﻢ ‪‬‬
‫ﺍ ﹾﻟﻘﹶﻴ‪ ‬‬
‫ﻣﻤ‪‬ﺎ ﺟ‪‬ﺎﺀﻛﹸﻢ ﹺﺑﻪ‪‬‬

‫ﻢ ﻓ‪‬ﻲ ﺷ‪‬ﻚ‪ ‬‬
‫ﺯﻟﹾﺘ‪ ‬‬
‫ﺕ ﹶﻓﻤ‪‬ﺎ ﹺ‬
‫ﻞ ﺑﹺﺎﻟﹾﺒ‪‬ﻴ‪‬ﻨ‪‬ﺎ ‪‬‬
‫ﻢ ﻳ‪‬ﻮﺳ‪‬ﻒ‪ ‬ﻣ‪‬ﻦ ﻗﹶﺒ‪ ‬ﹸ‬
‫ﻭﹶﻟﻘﹶﺪ‪ ‬ﺟ‪‬ﺎﺀﻛﹸ ‪‬‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ } ‪‬‬
‫ﻣﺴ‪‬ﺮﹺﻑ‪‬‬
‫ﻣﻦ‪ ‬ﻫ‪‬ﻮ‪ ‬‬
‫ﺬ‪‬ﻟﻚ‪ ‬ﻳﻀ‪‬ﻞﱡ ﺍﻟ ﱠﻠﻪ‪ ‬‬
‫ﺭﺳ‪‬ﻮﻻﹰ ﻛﹶ ﹶ‬
‫ﺪﻩ‪ ‬‬
‫ﻌﺚﹶ ﺍﻟ ﱠﻠﻪ‪ ‬ﻣ‪‬ﻦ ‪‬ﺑﻌ‪ ‬‬
‫ﺣ‪‬ﺘ‪‬ﻰ ﺇﹺﺫﹶﺍ ﻫ‪ ‬ﹶﻠﻚ‪ ‬ﻗﹸﻠﹾﺘ‪‬ﻢ‪ ‬ﻟﹶﻦ ﻳ‪ ‬ﺒ ‪‬‬
‫ﺮﺗ‪‬ﺎﺏ‪]{‬ﻏﺎﻓﺮ‪. [٣٤:‬‬
‫ﻣ‪ ‬‬
‫‪٣٠‬‬
‫ﻭﻫﺬﻩ ﻧﺼﻮﺹ ﻗﺎﻃﻌﺔ ﺑﺄﻥ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺩﻋﺎ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﺇﻓﺮﺍﺩ‬
‫ﺍﷲ ﺑﺎﻟﻌﺒﺎﺩﺓ ﻓﻤﻦ ﻇﻦ ﺃﻥ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳜﺎﻟﻒ ﻣﺎ ﺩﻋﺎ ﺇﻟﻴﻪ ﻭﻳﻘﻊ ﰲ ﺍﻟﻜﻔﺮ ﺍﻟﺬﻱ ‪‬ﻰ‬
‫ﺍﻟﻨﺎﺱ ﻋﻨﻪ ﻓﻬﻮ ﻛﺎﻓﺮ ﻛﻔﺮﺍ ﺃﻛﱪ ﳐﺮﺟﺎ ﻣﻦ ﺍﳌﻠﺔ ﺑﺈﲨﺎﻉ ﺍﻟﻌﻠﻤﺎﺀ ﻭﳎﺮﺩ ﻫﺬﺍ ﺍﻷﺻﻞ ﻳﻨﻘﺾ‬
‫ﺍﻻﺣﺘﺠﺎﺝ ‪‬ﺬﻩ ﺍﳊﺎﺩﺛﺔ ﻋﻠﻰ ﺩﺧﻮﻝ ﺍ‪‬ﺎﻟﺲ ﺍﻟﺸﺮﻛﻴﺔ ﺍﻟﱵ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺍﳊﻜﻢ ﻟﻐﲑ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻭﺍﻟﱵ ﻳﻨﺼﺐ ﻓﻴﻬﺎ ﻫﺆﻻﺀ ﺍﻟﻨﻮﺍﺏ ﺃﻧﻔﺴﻬﻢ ﻣﺸﺮﻋﲔ ﻣﻊ ﺍﷲ ‪.‬‬
‫ﺍﻷﺻﻞ ﺍﻟﺜﺎﱐ ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺭﲪﻪ ﺍﷲ)ﻓﺈﻥ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻌﺼﻮﻣﻮﻥ ﻋﻦ‬
‫ﺍﻟﻜﺒﺎﺋﺮ ﺩﻭﻥ ﺍﻟﺼﻐﺎﺋﺮ‪ ،‬ﻫﻮ ﻗﻮﻝ ﺃﻛﺜﺮ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﻭﲨﻴﻊ ﺍﻟﻄﻮﺍﺋﻒ‪ ،‬ﺣﱴ ﺇﻧﻪ ﻗﻮﻝ ﺃﻛﺜﺮ‬
‫ﺃﻫﻞ ﺍﻟﻜﻼﻡ‪ ،‬ﻛﻤﺎ ﺫﻛﺮ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻵﻣﺪﻱ ﺃﻥ ﻫﺬﺍ ﻗﻮﻝ ﺃﻛﺜﺮ ﺍﻷﺷﻌﺮﻳﺔ‪ ،‬ﻭﻫﻮ ـ ﺃﻳﻀ‪‬ﺎ ـ‬
‫ﻗﻮﻝ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﺘﻔﺴﲑ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﺑﻞ ﻫﻮ ﱂ ﻳﻨـﻘﻞ ﻋﻦ ﺍﻟﺴﻠﻒ ﻭﺍﻷﺋﻤﺔ‬
‫ﻭﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻭﺗﺎﺑﻌﻴﻬﻢ ﺇﻻ ﻣﺎ ﻳﻮﺍﻓﻖ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪.(،‬‬
‫ﻭﻗﺎﻝ ﺭﲪﻪ ﺍﷲ)ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺳﻠﻒ ﺍﻷﻣﺔ ﻭﺃﺋﻤﺘﻬﺎ ﺃﻥ ﺍﻷﻧﺒﻴﺎﺀ ﺇﳕﺎ ﻫﻢ‬
‫ﺤﺐ‪‬‬
‫ﻣﻌﺼﻮﻣﻮﻥ ﻣﻦ ﺍﻹﻗﺮﺍﺭ ﻋﻠﻰ ﺍﻟﺬﻧﻮﺏ‪،‬ﻭﺇﻥ ﺍﷲ ﻳﺴﺘﺪﺭﻛﻬﻢ ﺑﺎﻟﺘﻮﺑﺔ ﺍﻟﱵ ﳛﺒﻬﺎ ﺍﷲ ـ }‪‬ﻳ ‪‬‬
‫ﺍﻟﺘ‪‬ﻮ‪‬ﺍﺑﹺﲔ‪] {‬ﺍﻟﺒﻘﺮﺓ‪ [٢٢٢:‬ـ ﻭﺇﻥ ﻛﺎﻧﺖ ﺣﺴﻨﺎﺕ ﺍﻷﺑﺮﺍﺭ ﺳﻴﺌﺎﺕ ﺍﳌﻘﺮﺑﲔ‪ .‬ﻭﺇﻥ ﻣﺎ ﺻﺪﺭ‬
‫ﻣﻨﻬﻢ ﻣﻦ ﺫﻟﻚ ﺇﳕﺎ ﻛﺎﻥ ﻟﻜﻤﺎﻝ ﺍﻟﻨﻬﺎﻳﺔ ﺑﺎﻟﺘﻮﺑﺔ ﻻ ﻟﻨﻘﺺ ﺍﻟﺒﺪﺍﻳﺔ ﺑﺎﻟﺬﻧﺐ‪ .‬ﻭﺃﻣﺎ ﻏﲑﻫﻢ ﻓﻼ‬
‫ﲡﺐ ﻟﻪ ﺍﻟﻌﺼﻤﺔ‪ ،‬ﻭﺇﳕﺎ ﻳﺪﻋﻲ ﺍﻟﻌﺼﻤﺔ ﺍﳌﻄﻠﻘﺔ ﻟﻐﲑ ﺍﻷﻧﺒﻴﺎﺀ ﺍﳉﻬﺎﻝ ﻣﻦ ﺍﻟﺮﺍﻓﻀﺔ ﻭﻏﺎﻟﻴﺔ‬
‫ﺍﻟﻨﺴﺎﻙ‪( ،‬‬
‫ﻭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﳎﻤﻌﻮﻥ ﻛﺬﻟﻚ ﺇﲨﺎﻋﺎ ﻗﻄﻌﻴﺎ ﺑﺄﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻻ ﻳﻘﻌﻮﻥ ﰲ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺸﺮﻙ‬
‫ﺑﻌﺪ ﺑﻌﺜﺘﻬﻢ ﺑﻞ ﻻ ﻳﻘﻮﻝ ﻣﺜﻞ ﻫﺬﺍ ﺇﻻ ﻣﻦ ﻛﺎﻥ ﻻ ﻳﺆﻣﻦ ﺑﺎﷲ ﻭﻻ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﻦ ﺳﺐ ﻧﺒﻴﺎ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻛﻔﺮ ﻭﻗﺘﻞ ﺑﺈﲨﺎﻉ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻓﻤﻦ ﺑﺎﺏ ﺃﻭﱃ ﺃﻥ‬
‫‪٣١‬‬
‫ﻳﻜﻔﺮ ﻣﻦ ﺣﻜﻢ ﺑﻜﻔﺮ ﺃﺣﺪ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ‪.‬‬
‫ﻭﻫﺬﺍ ﻳﻨﻘﺾ ﻛﺬﻟﻚ ﺍﻻﺣﺘﺠﺎﺝ ‪‬ﺬﻩ ﺍﳊﺎﺩﺛﺔ ﻋﻠﻰ ﺟﻮﺍﺯ ﺩﺧﻮﻝ ﺍ‪‬ﺎﻟﺲ ﺍﻟﱵ ﲢﻜﻢ ﺑﻐﲑ‬
‫ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻭﺗﺸﺮﻉ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﻨﺼﺐ ﻧﻔﺴﻬﺎ ﻧﺪﺍ ﷲ ﺗﻌﺎﱃ ﰲ ﺍﳊﻜﻢ ﻭﺍﻟﺘﺸﺮﻳﻊ ‪.‬‬
‫ﻭ ﺃﻣﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﻔﺼﻴﻞ ‪:‬‬
‫ﻋﺴ‪‬ﻰ ﺃﹶﻥ ﻳ‪‬ﻨﻔﹶﻌ‪‬ﻨ‪‬ﺎ ﺃﹶﻭ‪‬‬

‫ﺮﻣ‪‬ﻲ ﻣ‪‬ﺜﹾﻮ‪‬ﺍﻩ‪ ‬‬
‫ﺮﹶﺃ‪‬ﺗﻪ‪ ‬ﹶﺃﻛﹾ ﹺ‬
‫ﻭﻗﹶﺎﻝﹶ ﺍﻟﱠﺬ‪‬ﻱ ﺍﺷ‪‬ﺘ‪‬ﺮ‪‬ﺍﻩ‪ ‬ﻣ‪‬ﻦ ﻣ‪‬ﺼ‪‬ﺮ‪ ‬ﻻ‪‬ﻣ‪ ‬‬
‫ﻷﺣ‪‬ﺎﺩ‪‬ﻳﺚ‪ ‬ﻭ‪‬ﺍﻟﻠﹼﻪ‪ ‬ﻏﹶﺎ‪‬ﻟﺐ‪‬‬

‫ﻌ ﱢﻠﻤ‪‬ﻪ‪ ‬ﻣ‪‬ﻦ ﺗ‪‬ﺄﹾﻭﹺﻳﻞﹺ ﺍ َ‬
‫ﻭﻟ‪‬ﻨ ‪‬‬
‫ﻷﺭ‪‬ﺽﹺ ‪‬‬
‫ﻣﻜﱠﻨ‪‬ﺎ ﻟ‪‬ﻴ‪‬ﻮﺳ‪‬ﻒ‪ ‬ﻓ‪‬ﻲ ﺍ َ‬
‫ﺬ‪‬ﻟﻚ‪ ‬‬
‫ﻭﻛﹶ ﹶ‬
‫ﻭﻟﹶﺪﺍﹰ ‪‬‬
‫ﺬﻩ‪ ‬‬
‫ﻧ‪‬ﺘﺨ‪ ‬ﹶ‬
‫‪‬ﻮﻥﹶ{]ﻳﻮﺳﻒ‪[٢١:‬‬
‫ﻻ ‪‬ﻳﻌ‪ ‬ﹶﻠﻤ‬
‫ﻜ ‪‬‬
‫ﻩ ‪‬‬
‫ﺮ‪‬‬‫ﻋﻠﹶﻰ ﹶﺃﻣ‪ ‬ﹺ‬
‫‪‬‬
‫ﻮﺃﹸ ﻣ‪‬ﻨ‪‬ﻬ‪‬ﺎ ﺣ‪ ‬ﻴﺚﹸ ‪‬ﻳﺸ‪‬ﺎﺀُ ‪‬ﻧﺼ‪‬ﻴﺐ‪‬‬

‫ﻷﺭ‪‬ﺽﹺ ﻳ‪‬ﺘ‪‬ﺒ‪ ‬‬
‫ﻣﻜﱠﻨ‪‬ﺎ ﻟ‪‬ﻴ‪‬ﻮﺳ‪‬ﻒ‪ ‬ﻓ‪‬ﻲ ﺍ َ‬
‫ﻭﻛﹶﺬﹶ‪‬ﻟﻚ‪ ‬‬
‫}‪‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﺤﺴِﻨﹺﲔ‪]{‬ﻳﻮﺳﻒ‪[٥٦:‬‬
‫ﻤ ‪‬‬
‫ﺮ ﺍ ﹾﻟ ‪‬‬
‫ﻊ ﹶﺃﺟ‪ ‬‬
‫ﻻ ‪‬ﻧﻀ‪‬ﻴ ‪‬‬
‫ﻭ ﹶ‬
‫ﺣﻤ‪‬ﺘ‪‬ﻨ‪‬ﺎ ﻣ‪‬ﻦ ‪‬ﻧﺸ‪‬ﺎﺀ ‪‬‬
‫ﺮ ‪‬‬
‫ﺑﹺ ‪‬‬
‫ﻤﻪ‪ ‬ﻗﹶﺎﻝﹶ ﹺﺇﻧ‪‬ﻚ‪ ‬ﺍﻟﹾﻴ‪‬ﻮ‪‬ﻡ‪‬‬

‫ﻔﺴِﻲ ﹶﻓ ﹶﻠﻤ‪‬ﺎ ﻛﹶ ﱠﻠ ‪‬‬
‫ﺨ ‪‬ﻠﺼ‪‬ﻪ‪ ‬ﻟ‪‬ﻨ ﹾ‬
‫ﻤ ‪‬ﻠﻚ‪ ‬ﺍﺋﹾﺘ‪‬ﻮﻧﹺﻲ ﹺﺑﻪ‪ ‬ﹶﺃﺳ‪‬ﺘ ‪‬‬
‫}‪‬‬ ‫ﻭ ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﲔ ﹶﺃﻣ‪‬ﲔ‪]{‬ﻳﻮﺳﻒ‪. [٥٤:‬‬
‫ﻣﻜ‪ ‬‬
‫ﺪﻳ‪‬ﻨ‪‬ﺎ ‪‬‬
‫ﻟﹶ ‪‬‬
‫ﻭﺍﻟﺘﻤﻜﲔ ﰲ ﺍﻷﺭﺽ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﳊﻜﻢ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﻫﺬﺍ ﻗﺪ ﻳﻜﻮﻥ ﻟﻠﻤﺆﻣﻨﲔ‬
‫ﻷﺭ‪‬ﺽﹺ ﻣ‪‬ﺎ ﻟﹶﻢ‪‬‬

‫ﻣﻜﱠﻨ‪‬ﺎﻫ‪‬ﻢ‪ ‬ﻓ‪‬ﻲ ﺍ َ‬
‫ﺮﻥ‪ ‬‬
‫ﻫ ﹶﻠﻜﹾﻨ‪‬ﺎ ﻣ‪‬ﻦ ﻗﹶ ‪‬ﺒﻠ‪‬ﻬﹺﻢ ﻣ‪‬ﻦ ﻗﹶ ‪‬‬
‫ﻭﺍﹾ ﻛﹶﻢ‪ ‬ﺃﹶ ‪‬‬
‫}ﹶﺃﻟﹶﻢ‪ ‬ﻳ‪‬ﺮ‪ ‬‬ ‫ﻭﺍﻟﻜﻔﺎﺭ ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﻷﻧ‪‬ﻬ‪‬ﺎﺭ‪ ‬ﺗﺠ‪‬ﺮﹺﻱ ﻣ‪‬ﻦ ‪‬ﺗﺤ‪‬ﺘ‪‬ﻬﹺﻢ‪ ‬ﻓﹶﺄﹶﻫ‪ ‬ﹶﻠﻜﹾﻨ‪‬ﺎﻫ‪‬ﻢ‬

‫ﻌﻠﹾﻨ‪‬ﺎ ﺍ َ‬
‫ﺟ‪‬‬‫ﻭ ‪‬‬
‫ﺪﺭ‪‬ﺍﺭﺍﹰ ‪‬‬
‫ﺴﻤ‪‬ﺎﺀ ﻋ‪‬ﻠﹶﻴ‪‬ﻬﹺﻢ ﻣ‪ ‬‬
‫ﺭﺳ‪‬ﻠﹾﻨ‪‬ﺎ ﺍﻟ ‪‬‬
‫ﻭﹶﺃ ‪‬‬
‫ﻤﻜﱢﻦ ﱠﻟﻜﹸﻢ‪ ‬‬
‫‪‬ﻧ ‪‬‬
‫ﻢ ﻭ‪‬ﹶﺃ‪‬ﻧﺸ‪‬ﺄﹾﻧ‪‬ﺎ ﻣ‪‬ﻦ ‪‬ﺑﻌ‪‬ﺪ‪‬ﻫ‪‬ﻢ‪ ‬ﻗﹶﺮ‪‬ﻧﹰﺎ ﺁﺧ‪‬ﺮﹺﻳﻦ‪]{‬ﺍﻷﻧﻌﺎﻡ‪. [٦:‬‬

‫ﺬﻧ‪‬ﻮﺑﹺﻬﹺ ‪‬‬
‫ﺑﹺ ﹸ‬
‫ﻓﺎﻟﻜﻔﺎﺭ ﳑﻜﻨﻮﻥ ﲝﻴﺚ ﳛﻜﻤﻮﻥ ﰲ ﺍﻷﺭﺽ ﺑﺂﺭﺍﺋﻬﻢ ﻭﺃﻓﻜﺎﺭﻫﻢ ﺩﻭﻥ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺣﻜﻢ‬
‫ﺍﷲ ﻓﻬﻢ ﲨﻌﻮﺍ ﺑﲔ ﺣﻜﻢ ﺍﻟﻄﺎﻏﻮﺕ ﻭﺍﻟﻌﻤﻞ ﺑﻪ ﻓﺎﺳﺘﺤﻘﻮﺍ ‪‬ﺬﺍ ﻋﺬﺍﺏ ﺍﷲ ﺗﻌﺎﱃ ‪.‬‬
‫ﻣ‪‬ﺎ‬ ‫ﻗﹶﻠ‪‬ﻴﻼﹰ‬ ‫ﻣﻌ‪‬ﺎﹺﻳﺶ‪‬‬

‫‪‬‬ ‫ﻓ‪‬ﻴﻬ‪‬ﺎ‬ ‫ﻌﻠﹾﻨ‪‬ﺎ ﹶﻟﻜﹸﻢ‪‬‬
‫ﻭﺟ‪ ‬‬
‫‪‬‬ ‫ﻷﺭ‪‬ﺽﹺ‬
‫ﺍ َ‬ ‫ﻓ‪‬ﻲ‬ ‫ﻣﻜﱠﻨ‪‬ﺎﻛﹸﻢ‪‬‬
‫‪‬‬ ‫ﻭﹶﻟﻘﹶﺪ‪‬‬
‫}‪‬‬ ‫ﺗﻌﺎﱃ‬ ‫ﻭﻗﺎﻝ‬
‫ﺸﻜﹸﺮ‪‬ﻭﻥﹶ{]ﺍﻷﻋﺮﺍﻑ‪. [١٠:‬‬
‫‪‬ﺗ ‪‬‬
‫‪٣٢‬‬
‫ﺪﺓﹰ ﹶﻓﻤ‪‬ﺎ‬
‫ﻭﹶﺃﻓﹾﺌ‪ ‬‬
‫ﻭﹶﺃ‪‬ﺑﺼ‪‬ﺎﺭﺍﹰ ‪‬‬
‫ﺳﻤ‪‬ﻌﺎﹰ ‪‬‬
‫ﺟﻌ‪‬ﻠﹾﻨ‪‬ﺎ ﻟﹶﻬ‪‬ﻢ‪ ‬‬
‫ﻭ ‪‬‬
‫ﻣﻜﱠﻨ‪‬ﺎﻛﹸﻢ‪ ‬ﻓ‪‬ﻴﻪ‪ ‬‬
‫ﻣﻜﱠﻨ‪‬ﺎﻫ‪‬ﻢ‪ ‬ﻓ‪‬ﻴﻤ‪‬ﺎ ﺇﹺﻥ ‪‬‬
‫ﻭﹶﻟﻘﹶﺪ‪ ‬‬
‫}‪‬‬ ‫ﻭﻗﺎﻝ‬
‫ﺠﺤ‪‬ﺪ‪‬ﻭﻥﹶ ﺑﹺﺂﻳ‪‬ﺎﺕ‪ ‬ﺍﻟ ﱠﻠﻪ‪‬‬

‫ﺷﻲ‪‬ﺀٍ ﺇﹺﺫﹾ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬‬
‫ﺪﺗ‪‬ﻬ‪‬ﻢ ﻣ‪‬ﻦ ‪‬‬
‫ﻭﻟﹶﺎ ﹶﺃﻓﹾﺌ‪ ‬‬
‫ﻭﻟﹶﺎ ﹶﺃ‪‬ﺑﺼ‪‬ﺎﺭ‪‬ﻫ‪‬ﻢ‪ ‬‬
‫ﺳﻤ‪‬ﻌ‪‬ﻬ‪‬ﻢ‪ ‬‬
‫ﹶﺃﻏﹾﻨ‪‬ﻰ ﻋ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪ ‬‬
‫ﺰﺋﹸﻮﻥ{]ﺍﻷﺣﻘﺎﻑ‪. [٢٦:‬‬
‫ﻪ ‪‬ﻳﺴ‪‬ﺘ‪‬ﻬ‪ ‬ﹺ‬
‫ﻕ ﺑﹺﻬﹺﻢ ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ﹺﺑ ‪‬‬
‫ﻭﺣ‪‬ﺎ ‪‬‬
‫‪‬‬
‫ﻣﻜﱠﻨ‪‬ﺎ ﻟﹶﻪ‪‬‬
‫}ﺇﹺﻧ‪‬ﺎ ‪‬‬ ‫ﻭﺃﻣﺎ ﺍﳌﺆﻣﻨﻮﻥ ﻓﺈ‪‬ﻢ ﻋﻨﺪ ﲤﻜﻴﻨﻬﻢ ﳛﻜﻤﻮﻥ ﲝﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﺷﻲ‪‬ﺀٍ ﺳ‪‬ﺒ‪‬ﺒﺎﹰ{]ﺍﻟﻜﻬﻒ‪. [٨٤:‬‬

‫ﺽ ﻭ‪‬ﺁﺗ‪‬ﻴ‪‬ﻨ‪‬ﺎﻩ‪ ‬ﻣ‪‬ﻦ ﻛﹸﻞﱢ ‪‬‬
‫ﻓ‪‬ﻲ ﺍﻟﹾﹶﺄﺭ‪ ‬ﹺ‬
‫ﻭﹶﺃﻣ‪‬ﺮ‪‬ﻭﺍ‬
‫ﺰﻛﹶﺎﺓﹶ ‪‬‬
‫ﺼﻠﹶﺎﺓﹶ ﻭ‪‬ﺁﺗ‪‬ﻮ‪‬ﺍ ﺍﻟ ‪‬‬
‫ﻣﻜﱠﻨ‪‬ﺎﻫ‪‬ﻢ‪ ‬ﻓ‪‬ﻲ ﺍﻟﹾﹶﺄﺭ‪‬ﺽﹺ ﺃﹶﻗﹶﺎﻣ‪‬ﻮﺍ ﺍﻟ ‪‬‬
‫}ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﺇﹺﻥ ‪‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﺔ ﺍﻟﹾﹸﺄﻣ‪‬ﻮﺭﹺ{]ﺍﳊﺞ‪[٤١:‬‬
‫ﻭ‪‬ﻟ ﱠﻠﻪ‪ ‬ﻋ‪‬ﺎﻗ‪‬ﺒ‪ ‬ﹸ‬
‫ﺮ ‪‬‬
‫ﻦ ﺍ ﹾﻟﻤ‪‬ﻨﻜﹶ ﹺ‬
‫ﻋ ﹺ‬
‫ﻭﻧ‪‬ﻬ‪‬ﻮ‪‬ﺍ ‪‬‬
‫ﻑ ‪‬‬
‫ﻤﻌ‪‬ﺮ‪‬ﻭ ‪‬‬
‫ﺑﹺﺎ ﹾﻟ ‪‬‬
‫ﻮﺃﹸ‬
‫ﻷﺭ‪‬ﺽﹺ ﻳ‪‬ﺘ‪‬ﺒ‪ ‬‬
‫ﻣﻜﱠﻨ‪‬ﺎ ﻟ‪‬ﻴ‪‬ﻮﺳ‪‬ﻒ‪ ‬ﻓ‪‬ﻲ ﺍ َ‬
‫ﺬ‪‬ﻟﻚ‪ ‬‬
‫ﻭﻛﹶ ﹶ‬
‫}‪‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﲤﻜﲔ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻤ ‪‬‬
‫ﺮ ﺍ ﹾﻟ ‪‬‬
‫ﻊ ﹶﺃﺟ‪ ‬‬
‫ﻻ ‪‬ﻧﻀ‪‬ﻴ ‪‬‬
‫ﻭ ﹶ‬
‫ﺣﻤ‪‬ﺘ‪‬ﻨ‪‬ﺎ ﻣ‪‬ﻦ ‪‬ﻧﺸ‪‬ﺎﺀ ‪‬‬
‫ﺮ ‪‬‬
‫ﺐ ﺑﹺ ‪‬‬
‫ﺀ ‪‬ﻧﺼ‪‬ﻴ ‪‬‬
‫ﺚ ‪‬ﻳﺸ‪‬ﺎ ُ‬
‫ﻣ‪‬ﻨ‪‬ﻬ‪‬ﺎ ﺣ‪‬ﻴ‪ ‬ﹸ‬
‫ﻭﻫﺬﺍ ﲤﻜﲔ ﻋﺎﻡ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﻮﺳﻒ ﻳﺘﺒﻮﺃ ﻣﻦ ﺍﻷﺭﺽ ﺣﻴﺚ ﻳﺸﺎﺀ ﳛﻜﻢ ﲟﺎ ﻳﺮﻳﺪ‬
‫ﻋﻠﻰ ﻣﻦ ﻳﺮﻳﺪ ﻓﺄﻗﺎﻡ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﲟﺎ ﻳﻌﻠﻤﻪ ﻣﻦ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﱂ ﻳﻜﻦ ﻳﻘﺒﻞ ﻳﻮﺳﻒ‬
‫ﺃﻥ ﳚﻌﻞ ﷲ ﻧﺪﺍ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﻛﻴﻒ ﻭﻫﻮ ﺍﻟﺬﻱ ﺩﻋﺎﻫﻢ ﺇﱃ ﺃﻓﺮﺍﺩ ﺍﷲ ﺑﺎﳊﻜﻢ ﻭﻋﺪﻡ ﺍﺗﺒﺎﻉ ﺣﻜﻢ‬
‫ﺅﻛﹸﻢ ﻣ‪‬ﺎ‬
‫ﺳﻤ‪‬ﻴ‪‬ﺘﻤ‪‬ﻮﻫ‪‬ﺎ ﺃﹶﻧﺘ‪‬ﻢ‪ ‬ﻭ‪‬ﺁﺑ‪‬ﺂ ‪‬‬
‫ﺳﻤ‪‬ﺎﺀ ‪‬‬
‫}ﻣ‪‬ﺎ ‪‬ﺗﻌ‪‬ﺒ‪‬ﺪ‪‬ﻭﻥﹶ ﻣ‪‬ﻦ ﺩ‪‬ﻭﻧﹺﻪ‪ ‬ﹺﺇﻻﱠ ﹶﺃ ‪‬‬ ‫ﻓﺮﻋﻮﻥ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻨﻪ‬
‫ﺤﻜﹾﻢ‪ ‬ﹺﺇﻻﱠ ‪‬ﻟ ﹼﻠﻪ‪ ‬ﹶﺃﻣ‪‬ﺮ‪ ‬ﹶﺃﻻﱠ ‪‬ﺗﻌ‪‬ﺒ‪‬ﺪ‪‬ﻭﺍﹾ ﹺﺇﻻﱠ ﹺﺇﻳ‪‬ﺎﻩ‪ ‬ﺫﹶ‪‬ﻟﻚ‪ ‬ﺍﻟﺪ‪‬ﻳﻦ‪ ‬ﺍﻟﹾﻘﹶﻴ‪‬ﻢ‪‬‬
‫ﺰﻝﹶ ﺍﻟ ﹼﻠﻪ‪ ‬ﺑﹺﻬ‪‬ﺎ ﻣ‪‬ﻦ ﺳ‪ ‬ﹾﻠﻄﹶﺎﻥ‪ ‬ﹺﺇﻥ‪ ‬ﺍﹾﻟ ‪‬‬
‫ﺃﹶﻧ ‪‬‬
‫ﻻ ﻳ‪‬ﻌ‪ ‬ﹶﻠﻤ‪‬ﻮﻥﹶ{]ﻳﻮﺳﻒ‪. [٤٠:‬‬

‫ﻜ ‪‬‬
‫ﻭ‪‬ﻟﹶـ ‪‬‬
‫ﻓﻤﻦ ﻇﻦ ﺃﻥ ﺣﻜﻢ ﻳﻮﺳﻒ ﻣﻦ ﺟﻨﺲ ﺣﻜﻢ ﺍﻟﺪﻭﻝ ﺍﻟﻜﺎﻓﺮﺓ ﺍﻟﱵ ﺑﺪﻟﺖ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻓﺎﺳﺘﺤﻘﺖ ‪‬ﺬﺍ ﻋﺬﺍﺏ ﺍﷲ ﺗﻌﺎﱃ ﻓﻬﻮ ﻣﻦ ﺃﻛﻔﺮ ﺍﻟﻨﺎﺱ ﻭﺃﻛﺬ‪‬ﻢ ﻭﺃﺿﻠﻬﻢ ﻓﻜﻴﻒ ﻭﺍﷲ ﺗﻌﺎﱃ‬
‫ﳝﺪﺣﻪ ﻭﻳﺜﲏ ﻋﻠﻴﻪ ﻭﳚﻌﻞ ﻫﺬﺍ ﺍﻟﺘﻤﻜﲔ ﻣﻦ ﻧﻌﻢ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻳﻮﺳﻒ ﻭﻓﻀﻠﻪ ﻋﻠﻴﻪ ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺿﺮﻭﺭﺓ ﺑﺎﳊﺲ ﻭﺍﳌﺸﺎﻫﺪﺓ ﺃﻥ ﲤﻜﲔ ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﲢﻜﻢ ﺑﺎﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﻟﻴﻮﻡ‬
‫ﻣﻦ ﺟﻨﺲ ﺣﻜﻢ ﲤﻜﲔ ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﺃﻫﻠﻜﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﺑﺴﺒﺐ ﺣﻜﻤﻬﺎ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ‬
‫ﻭﺍﺗﺒﺎﻋﻬﺎ ﺣﻜﻢ ﺍﻟﻄﺎﻏﻮﺕ ﻭﺃﻧﺎ ﺗﺴﺘﺤﻖ ﺍﻟﻌﺬﺍﺏ ﻛﻤﺎ ﺃﻥ ﺍﻟﺪﻭﻝ ﺍﻟﺴﺎﺑﻘﺔ ﺃﻫﻠﻜﻬﺎ ﺑﺬﻧﻮ‪‬ﺎ ﻗﺎﻝ‬
‫‪٣٣‬‬
‫ﺩﻣ‪‬ﺮ‪ ‬ﺍﻟ ﱠﻠﻪ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻬﹺﻢ‪‬‬

‫ﺴﲑ‪‬ﻭﺍ ﻓ‪‬ﻲ ﺍﻟﹾﹶﺄﺭ‪‬ﺽﹺ ﻓﹶﻴ‪‬ﻨﻈﹸﺮ‪‬ﻭﺍ ﻛﹶﻴ‪‬ﻒ‪ ‬ﻛﹶﺎﻥﹶ ﻋ‪‬ﺎﻗ‪‬ﺒﺔﹸ ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﻣ‪‬ﻦ ﻗﹶ ‪‬ﺒﻠ‪‬ﻬﹺﻢ‪ ‬‬
‫ﺗﻌﺎﱃ }ﹶﺃﻓﹶﻠﹶﻢ‪ ‬ﻳ ِ‬
‫ﻦ ﹶﺃﻣ‪‬ﺜﹶﺎﻟﹸﻬ‪‬ﺎ{]ﳏﻤﺪ‪. [١٠:‬‬
‫ﻭ‪‬ﻟ ﹾﻠﻜﹶﺎﻓ‪‬ﺮﹺﻳ ‪‬‬
‫‪‬‬
‫ﻓﻤﻦ ﺩﺧﻞ ﰲ ﻫﺬﻩ ﺍﻟﺪﻭﻝ ﻭﺍﻧﺘﺴﺐ ﺇﻟﻴﻬﺎ ﻭﻧﺼﺐ ﻧﻔﺴﺎ ﻧﺪﺍ ﷲ ﻳﺸﺮﻉ ﻛﻤﺎ ﻳﺸﺮﻉ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻭﳛﻜﻢ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻓﺤﻜﻤﻪ ﺣﻜﻢ ﻫﺬﻩ ﺍﻟﺪﻭﻝ ﺍﳌﻌﺬﺑﺔ ﻻ ﺣﻜﻢ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻭﻣﻦ ﺳﻮﻯ ﺑﲔ ﻫﺬﺍ ﺍﳉﻨﺲ ﻭﺑﲔ ﺟﻨﺲ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻘﺪ ﺳﻮﻯ ﺑﲔ ﻣﺎ ﻻﻳﺴﺘﻮﻳﺎﻥ‬
‫ﺃﺑﺪﺍ ﻻ ﰲ ﻋﻘﻞ ﻭﻻ ﺷﺮﻉ ‪.‬‬
‫ﻻ ﳜﺎﻟﻒ ﻋﺎﱂ ﻣﺴﻠﻢ ﺑﺄﻧﻪ ﻻ ﳚﻮﺯ ﺍﻟﻌﻤﻞ ﻋﻨﺪ ﺍﻟﻜﺎﻓﺮ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻤﻞ ﳏﺮﻡ ﻓﻜﻴﻒ ﻟﻮ‬
‫ﻛﺎﻥ ﺍﻟﻌﻤﻞ ﻛﻔﺮﺍ ﳐﺮﺟﺎ ﻣﻦ ﺍﳌﻠﺔ ﻭﻟﻮ ﻗﻠﻨﺎ ﺑﺄﻥ ﺍﻟﺪﺧﻮﻝ ﰲ ﻫﺬﻩ ﺍ‪‬ﺎﻟﺲ ﻣﻦ ﺃﺟﻞ ﺍﻟﻌﻤﻞ‬
‫ﻟﻘﻠﻨﺎ ﺑﺄﻧﻪ ﻻ ﳚﻮﺯ ﺍﻟﻌﻤﻞ ﻓﻴﻬﺎ ﻷﻧﻪ ﺭﺿﺎ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﺣﻜﻤﻪ ﻓﻬﺆﻻﺀ ﺍﻟﻨﻮﺍﺏ ﻳﻨﻈﻤﻮﻥ‬
‫ﻟﻠﻄﺎﻏﻮﺕ ﺣﻜﻤﻪ ﻭﻳﺮﺗﺒﻮﻥ ﻟﻪ ﻗﻮﺍﻧﻴﻨﻪ ﻭﳛﺎﻓﻈﻮﻥ ﻋﻠﻴﻬﺎ ﻭﻳﺪﻋﻮﻥ ﺍﻟﻨﺎﺱ ﻟﻼﻟﺘﺰﺍﻡ ﺑﻞ‬
‫ﻭﻳﺴﻔﻬﻮﻥ ﻣﻦ ﻛﻔﺮ ﺍﻟﻄﺎﻏﻮﺕ ﻭﺗﱪﺃ ﻣﻨﻪ ﻭﺗﱪﺃ ﻣﻦ ﺍﻟﺪﺳﺘﻮﺭ ﻭﺃﻫﻠﻪ ﺑﻞ ﺍﻟﻌﻤﻞ ‪‬ﺬﺍ ﺍﳌﺜﺎﺑﺔ ﻛﻔﺮ‬
‫ﺃﻛﱪ ﳐﺮﺝ ﻣﻦ ﺍﳌﻠﺔ ﻛﻴﻒ ﻭﻫﻢ ﻳﺪﺧﻠﻮﻥ ﻟﻴﻜﻮﻧﻮﺍ ﺃﻋﻀﺎﺀ ﰲ ﻫﺬﻩ ﺍ‪‬ﺎﻟﺲ ﺍﻟﺸﺮﻛﻴﺔ ﳛﻠﻠﻮﻥ‬
‫ﻭﳛﺮﻣﻮﻥ ﻭﻳﺸﺮﻋﻮﻥ ﻓﺸﺘﺎﻥ ﺑﲔ ﻋﻤﻞ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻨﺪ ﺍﳌﻠﻚ ﻭﺑﲔ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ‬
‫ﻳﺪﺧﻠﻮﻥ ﺍ‪‬ﺎﻟﺲ ﺍﻟﺸﺮﻛﻴﺔ ﻭﻳﻜﻮﻧﻮﻥ ﺟﺰﺀ ﻣﻨﻬﺎ ‪.‬‬
‫ﺬﻟ‪‬ﻚ‪‬‬
‫ﻭﻛﹶ ﹶ‬
‫}‪‬‬ ‫ﻛﺎﻥ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻫﻮ ﺍﳊﺎﻛﻢ ﺍﻟﻔﻌﻠﻲ ﻭﻗﺘﻬﺎ ﳌﺼﺮ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﻭﻻﹶ ‪‬ﻧﻀ‪‬ﻴﻊ‪ ‬ﹶﺃﺟ‪‬ﺮ‪‬‬

‫ﺣﻤ‪‬ﺘ‪‬ﻨ‪‬ﺎ ﻣ‪‬ﻦ ‪‬ﻧﺸ‪‬ﺎﺀ ‪‬‬
‫ﺮ ‪‬‬
‫ﻮﺃﹸ ﻣ‪‬ﻨ‪‬ﻬ‪‬ﺎ ﺣ‪ ‬ﻴﺚﹸ ‪‬ﻳﺸ‪‬ﺎﺀُ ‪‬ﻧﺼ‪‬ﻴﺐ‪ ‬ﺑﹺ ‪‬‬
‫ﻷﺭ‪‬ﺽﹺ ﻳ‪‬ﺘ‪‬ﺒ‪ ‬‬
‫ﻣﻜﱠﻨ‪‬ﺎ ﻟ‪‬ﻴ‪‬ﻮﺳ‪‬ﻒ‪ ‬ﻓ‪‬ﻲ ﺍ َ‬
‫‪‬‬
‫ﻤ ‪‬‬
‫ﺍ ﹾﻟ ‪‬‬
‫ﺪﻳ‪‬ﻨ‪‬ﺎ‬
‫ﻤﻪ‪ ‬ﻗﹶﺎﻝﹶ ﹺﺇ‪‬ﻧﻚ‪ ‬ﺍﻟﹾﻴ‪‬ﻮ‪‬ﻡ‪ ‬ﻟﹶ ‪‬‬
‫ﻛ ﱠﻠ ‪‬‬
‫ﻔﺴِﻲ ﻓﹶ ﹶﻠﻤ‪‬ﺎ ﹶ‬
‫ﺼﻪ‪ ‬ﻟ‪‬ﻨ ﹾ‬
‫ﺨ ‪‬ﻠ ‪‬‬
‫ﻤ ‪‬ﻠﻚ‪ ‬ﺍﺋﹾﺘ‪‬ﻮﻧﹺﻲ ﹺﺑﻪ‪ ‬ﹶﺃﺳ‪‬ﺘ ‪‬‬
‫}‪‬‬ ‫ﻭﻗﺎﻝ‬
‫ﲔ ﹶﺃﻣ‪‬ﲔ‪]{‬ﻳﻮﺳﻒ‪. [٥٤:‬‬
‫ﻣﻜ‪ ‬‬
‫‪‬‬
‫‪٣٤‬‬
‫ﺃﻣﺎ ﻣﻦ ﻳﺪﺧﻞ ﺍ‪‬ﺎﻟﺲ ﺍﻟﺸﺮﻛﻴﺔ ﺍﻟﻴﻮﻡ ﺃﻭﻝ ﻣﺎ ﻳﻘﺮ ﺑﻪ ﻭﻳﺮﺿﻰ ﺑﻪ ﻫﻮ ﺣﻜﻢ ﺍﻟﻄﺎﻏﻮﺕ‬
‫ﻓﺈﻥ ﱂ ﻳﺮﺽ ‪‬ﺬﺍ ﻓﻼ ﺳﺒﻴﻞ ﻟﻪ ﰲ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍ‪‬ﻠﺲ ﻷﻧﻪ ﺇﻥ ﱂ ﻳﻘﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﻳﺮﺿﻰ ﺑﻪ‬
‫ﱂ ﻳﻘﺒﻞ ﲝﻜﻢ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻟﺬﺍ ﲡﺪ ﻛﻞ ﻣﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﺪﺧﻞ ﺍ‪‬ﻠﺲ ﺣﱴ ﻗﺒﻞ ﺩﺧﻮﻟﻪ ﻳﺜﲏ‬
‫ﻋﻠﻰ ﺍﻟﺪﺳﺘﻮﺭ ﻭﳛﻤﺪﻩ ﻭﻳﻈﻬﺮ ﻣﻮﺍﻓﻘﺘﻪ ﻋﻠﻴﻪ ﰒ ﺇﻥ ﺩﺧﻞ ﺍ‪‬ﻠﺲ ﺃﻗﺴﻢ ﻋﻠﻰ ﺍﺣﺘﺮﺍﻡ ﺍﻟﺪﺳﺘﻮﺭ‬
‫ﻭﺍﳊﻔﺎﻅ ﻋﻠﻴﻪ ﻓﺄﻱ ﻛﻔﺮ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻜﻔﺮ ﻭﺃﻱ ﻣﻨﺎﻗﻀﺔ ﻷﺻﻞ ﺍﻟﺪﻳﻦ ﺑﻌﺪ ﻫﺬﻩ ﺍﳌﻨﺎﻗﻀﺔ‬
‫ﻓﻴﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻜﻦ ﻟﻪ ﰲ ﺃﺻﻞ ﺩﻳﻨﻪ ﻓﺪﻋﺎ ﺍﻟﻨﺎﺱ ﻭﺃﻇﻬﺮ ﺩﻳﻨﻪ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﻣﻤ‪‬ﺎ ﺟ‪‬ﺎﺀﻛﹸﻢ ﹺﺑﻪ‪ ‬ﺣ‪‬ﺘ‪‬ﻰ ﺇﹺﺫﹶﺍ ﻫ‪‬ﻠﹶﻚ‪‬‬

‫ﺷﻚ‪ ‬‬
‫ﺯﻟﹾﺘ‪‬ﻢ‪ ‬ﻓ‪‬ﻲ ‪‬‬
‫ﻭﹶﻟﻘﹶﺪ‪ ‬ﺟ‪‬ﺎﺀﻛﹸﻢ‪ ‬ﻳ‪‬ﻮﺳ‪‬ﻒ‪ ‬ﻣ‪‬ﻦ ﻗﹶﺒ‪‬ﻞﹸ ﺑﹺﺎﻟﹾﺒ‪‬ﻴ‪‬ﻨ‪‬ﺎﺕ‪ ‬ﹶﻓﻤ‪‬ﺎ ﹺ‬
‫}‪‬‬
‫‪]{‬ﻏﺎﻓﺮ‪[٣٤:‬‬
‫ﺮﺗ‪‬ﺎﺏ‬
‫ﺮﻑ‪ ‬ﻣ‪ ‬‬
‫ﻣﺴ‪ ‬ﹺ‬
‫ﻣﻦ‪ ‬ﻫ‪‬ﻮ‪ ‬‬
‫ﺬ‪‬ﻟﻚ‪ ‬ﻳﻀ‪‬ﻞﱡ ﺍﻟ ﱠﻠﻪ‪ ‬‬
‫ﺭﺳ‪‬ﻮﻻﹰ ﻛﹶ ﹶ‬
‫ﺪﻩ‪ ‬‬
‫ﻌﺚﹶ ﺍﻟﻠﱠﻪ‪ ‬ﻣ‪‬ﻦ ‪‬ﺑﻌ‪ ‬‬
‫ﻗﹸﻠﹾﺘ‪‬ﻢ‪ ‬ﻟﹶﻦ ﻳ‪ ‬ﺒ ‪‬‬
‫‪.‬‬
‫ﻭﻣﻜﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﰲ ﺍﳊﻜﻢ ﻭﺍﳌﻠﻚ ﻭﻫﺆﻻﺀ ﺃﻇﻬﺮﻭﺍ ﻣﻮﺍﻓﻘﺘﻬﻢ ﻟﻠﻄﻮﺍﻏﻴﺖ ﺩﻉ ﻋﻨﻚ‬
‫ﺇﻇﻬﺎﺭ ﺩﻳﻨﻬﻢ ﺍﻟﺬﻱ ﻳﺪﻋﻮﻧﻪ ﻓﻬﺬﺍ ﺩﻭﻧﻪ ﺧﺮﻁ ﺍﻟﻘﺘﺎﺩ ﻓﻼ ﻫﻢ ﺃﻇﻬﺮﻭﺍ ﺩﻳﻨﻬﻢ ﻛﻤﺎ ﺃﻇﻬﺮ‬
‫ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻻ ﻫﻢ ﻣﻜﻦ ﳍﻢ ﻛﻤﺎ ﻣﻜﻦ ﻟﻪ ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﺭﲪﻪ ﺍﷲ ﺣﺪﺛﲏ ﻳﻮﻧﺲ ﻗﺎﻝ ﺃﺧﱪﻧﺎ ﺍﺑﻦ ﻭﻫﺐ ﻗﺎﻝ ﻗﺎﻝ ﺍﺑﻦ ﺯﻳﺪ ﰲ‬
‫ﻗﻮﻟﻪ‪} :‬ﺍﺟﻌﻠﲏ ﻋﻠﻰ ﺧﺰﺍﺋﻦ ﺍﻷﺭﺽ{ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻟﻔﺮﻋﻮﻥ ﺧﺰﺍﺋﻦ ﻛﺜﲑﺓ ﻏﲑ ﺍﻟﻄﻌﺎﻡ ﻗﺎﻝ‪:‬‬
‫ﻓﺄﺳﻠﻢ ﺳﻠﻄﺎﻧﻪ ﻛﻠﻪ ﺇﻟﻴﻪ ﻭﺟﻌﻞ ﺍﻟﻘﻀﺎﺀ ﺇﻟﻴﻪ ﺃﻣﺮﻩ ﻭﻗﻀﺎﺅﻩ ﻧﺎﻓﺬ(‪.‬‬
‫ﻭﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﻭﻛﻴﻊ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻋﻤﺮﻭ ﻋﻦ ﺃﺳﺒﺎﻁ ﻋﻦ ﺍﻟﺴﺪﻱ‪} :‬ﻭﻛﺬﻟﻚ ﻣﻜﻨﺎ‬
‫ﻟﻴﻮﺳﻒ ﰲ ﺍﻷﺭﺽ ﻳﺘﺒﻮﺃ ﻣﻨﻬﺎ ﺣﻴﺚ ﻳﺸﺎﺀ{ﻗﺎﻝ‪ :‬ﺍﺳﺘﻌﻤﻠﻪ ﺍﳌﻠﻚ ﻋﻠﻰ ﻣﺼﺮ ﻭﻛﺎﻥ ﺻﺎﺣﺐ‬
‫ﺃﻣﺮﻫﺎ ﻭﻛﺎﻥ ﻳﻠﻲ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺘﺠﺎﺭﺓ ﻭﺃﻣﺮﻫﺎ ﻛﻠﻪ ﻓﺬﻟﻚ ﻗﻮﻟﻪ‪} :‬ﻭﻛﺬﻟﻚ ﻣﻜﻨﺎ ﻟﻴﻮﺳﻒ ﰲ‬
‫ﺍﻷﺭﺽ ﻳﺘﺒﻮﺃ ﻣﻨﻬﺎ ﺣﻴﺚ ﻳﺸﺎﺀ{ ‪.‬‬
‫ﻭﻗﺎﻝ ﺣﺪﺛﲏ ﻳﻮﻧﺲ ﻗﺎﻝ ﺃﺧﱪﻧﺎ ﺍﺑﻦ ﻭﻫﺐ ﻗﺎﻝ ﻗﺎﻝ ﺍﺑﻦ ﺯﻳﺪ ﰲ ﻗﻮﻟﻪ‪} :‬ﻳﺘﺒﻮﺃ ﻣﻨﻬﺎ‬
‫‪٣٥‬‬
‫ﺣﻴﺚ ﻳﺸﺎﺀ{ﻗﺎﻝ‪ :‬ﻣﻠﻜﻨﺎﻩ ﻓﻴﻤﺎ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺣﻴﺚ ﻳﺸﺎﺀ ﻣﻦ ﺗﻠﻚ ﺍﻟﺪﻧﻴﺎ ﻳﺼﻨﻊ ﻓﻴﻬﺎ ﻣﺎ ﻳﺸﺎﺀ‬
‫ﻓﻮﺿﺖ ﺇﻟﻴﻪ ﻗﺎﻝ‪ :‬ﻭﻟﻮ ﺷﺎﺀ ﺃﻥ ﳚﻌﻞ ﻓﺮﻋﻮﻥ ﻣﻦ ﲢﺖ ﻳﺪﻳﻪ ﻭﳚﻌﻠﻪ ﻓﻮﻗﻪ ﻟﻔﻌﻞ(‪.‬‬
‫ﺣﱴ ﺃﻧﻪ ﻗﻴﻞ ﺃﻥ ﺍﳌﻠﻚ ﰲ ﺯﻣﻦ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺪ ﺃﺳﻠﻢ ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﺭﲪﻪ ﺍﷲ‬
‫ﺣﺪﺛﲏ ﺍﳌﺜﲎ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﻋﻤﺮﻭ ﻗﺎﻝ ﺃﺧﱪﻧﺎ ﻫﺸﻴﻢ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﻜﻮﰲ ﻋﻦ ﳎﺎﻫﺪ ﻗﺎﻝ‪:‬‬
‫ﺃﺳﻠﻢ ﺍﳌﻠﻚ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻌﻪ ﻳﻮﺳﻒ(‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻛﺜﲑ ﺭﲪﻪ ﺍﷲ )ﻭﺍﻟﻐﺮﺽ ﺃﻥ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻻﻩ ﻣﻠﻚ ﻣﺼﺮ ﺍﻟﺮﻳﺎﻥ ﺑﻦ‬
‫ﺍﻟﻮﻟﻴﺪ ﺍﻟﻮﺯﺍﺭﺓ ﰲ ﺑﻼﺩ ﻣﺼﺮ ﻣﻜﺎﻥ ﺍﻟﺬﻱ ﺍﺷﺘﺮﺍﻩ ﻣﻦ ﻣﺼﺮ ﺯﻭﺝ ﺍﻟﱵ ﺭﺍﻭﺩﺗﻪ ﻭﺃﺳﻠﻢ ﺍﳌﻠﻚ‬
‫ﻋﻠﻰ ﻳﺪﻱ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻟﻪ ﳎﺎﻫﺪ(‪.‬‬
‫ﻓﺎﻟﻔﺮﻕ ﻭﺍﺿﺢ ﻭﺍﻟﺒﻮﻥ ﺷﺎﺳﻊ ﺑﲔ ﻣﻦ ﺃﻇﻬﺮ ﺩﻳﻨﻪ ﻭﺻﺪﻉ ﺑﺎﳊﻖ ﻭﺩﻋﺎ ﺍﻟﻨﺎﺱ ﻟﻪ ﰒ ﺃﻥ‬
‫ﺍﷲ ﳌﺎ ﺃﺧﻠﺺ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻪ ﻭﺻﱪ ﻋﻠﻰ ﺍﻷﺫﻯ ﻭﺍﻣﺘﻨﻊ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻟﻔﺎﺣﺸﺔ ﺧﻮﻓﺎ ﻣﻦ ﺍﷲ‬
‫ﻤﻦ‪‬‬
‫ﺫ‪‬ﻟﻚ‪ ‬ﻟ ‪‬‬
‫ﻷﺭ‪‬ﺽ‪ ‬ﻣ‪‬ﻦ ‪‬ﺑﻌ‪‬ﺪ‪‬ﻫ‪‬ﻢ‪ ‬ﹶ‬
‫ﺴﻜ‪‬ﻨ‪‬ﻨ‪‬ـﻜﹸﻢ‪ ‬ﺍ َ‬
‫ﻭﻟﹶ‪‬ﻨ ‪‬‬
‫}‪‬‬ ‫ﺗﻌﺎﱃ ﻣﻜﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﻭﻋ‪‬ﻴﺪ‪]{‬ﺇﺑﺮﺍﻫﻴﻢ‪. [١٤:‬‬
‫ﻭﺧ‪‬ﺎﻑ‪ ‬‬
‫ﻣﻘﹶﺎﻣ‪‬ﻲ ‪‬‬
‫ﺧ‪‬ﺎﻑ‪ ‬‬
‫ﻭﺑﲔ ﻣﻦ ﺃﻇﻬﺮ ﺍﳌﻮﺍﻓﻘﺔ ﻟﻠﻄﻮﺍﻏﻴﺖ ﻭﺍﻧﺘﺴﺐ ﺇﻟﻴﻬﻢ ﻭﻣﺪﺡ ﺍﻟﻄﺎﻏﻮﺕ ﻭﺃﺛﲎ ﻋﻠﻴﻪ ﻭﺃﻗﺴﻢ‬
‫ﻋﻠﻰ ﺍﺣﺘﺮﺍﻣﻪ ﻭﻋﺎﻗﺒﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻥ ﺃﺻﺒﺢ ﻋﺒﺪﺍ ﻟﻠﻄﺎﻏﻮﺕ ﻳﺄﲤﺮ ﺑﺄﻣﺮﻩ ﻭﻳﻨﺘﻬﻲ ﺑﻨﻬﻴﻪ ﻗﺎﻝ‬
‫ﺫ‪‬ﻟﻚ‪ ‬ﹺﺑﻤ‪‬ﺎ‬
‫ﺮﻳ‪‬ﻢ‪ ‬ﹶ‬
‫ﻭﻋ‪‬ﻴﺴ‪‬ﻰ ﺍ ‪‬ﺑﻦﹺ ﻣ‪ ‬‬
‫ﻋﻠﹶﻰ ‪‬ﻟﺴ‪‬ﺎﻥ‪ ‬ﺩ‪‬ﺍﻭ‪‬ﻭﺩ‪ ‬‬
‫ﻣﻦ‪ ‬ﺑ‪‬ﻨﹺﻲ ﺇﹺﺳ‪‬ﺮ‪‬ﺍﺋ‪‬ﻴﻞﹶ ‪‬‬
‫ﻛﻔﹶﺮ‪‬ﻭﺍ ‪‬‬
‫ﻌﻦ‪ ‬ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﹶ‬
‫ﺗﻌﺎﱃ}ﹸﻟ ‪‬‬
‫ﻔﻌ‪‬ﻠﹸﻮﻥﹶ‬
‫ﻌﻠﹸﻮﻩ‪ ‬ﻟﹶﺒﹺ ﹾﺌﺲ‪ ‬ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ﹾ‬
‫ﻋﻦ‪ ‬ﻣ‪ ‬ﻨﻜﹶﺮﹴ ﹶﻓ ‪‬‬
‫ﻮﻥﹶ ‪‬‬
‫ﻭﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳﻌ‪‬ﺘ‪‬ﺪ‪‬ﻭﻥﹶ )‪ (٧٨‬ﻛﹶﺎﻧ‪‬ﻮﺍ ﻟﹶﺎ ﻳ‪‬ﺘ‪‬ﻨ‪‬ﺎﻫ‪ ‬‬
‫ﻋﺼ‪‬ﻮ‪‬ﺍ ‪‬‬
‫‪‬‬
‫ﺳﺨ‪‬ﻂﹶ ﺍﻟﻠﱠﻪ‪‬‬
‫ﺪﻣ‪‬ﺖ‪ ‬ﻟﹶﻬ‪‬ﻢ‪ ‬ﹶﺃ‪‬ﻧﻔﹸﺴ‪‬ﻬ‪‬ﻢ‪ ‬ﺃﹶﻥﹾ ‪‬‬
‫ﻛﻔﹶﺮ‪‬ﻭﺍ ﻟﹶﺒﹺﺌﹾﺲ‪ ‬ﻣ‪‬ﺎ ﻗﹶ ‪‬‬
‫ﻮﻟﱠﻮ‪‬ﻥﹶ ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﹶ‬
‫)‪ (٧٩‬ﺗ‪‬ﺮ‪‬ﻯ ﻛﹶ‪‬ﺜﲑ‪‬ﺍ ﻣ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﻳ‪‬ﺘ‪ ‬‬
‫ﺰﻝﹶ ﹺﺇﻟﹶ ‪‬ﻴﻪ‪ ‬ﻣ‪‬ﺎ‬

‫ﻭﻣ‪‬ﺎ ﹸﺃﻧ‪ ‬ﹺ‬
‫ﺆﻣ‪‬ﻨ‪‬ﻮﻥﹶ ﺑﹺﺎﻟ ﱠﻠﻪ‪ ‬ﻭ‪‬ﺍﻟﻨ‪‬ﹺﺒﻲ‪ ‬‬
‫ﻭﻟﹶﻮ‪ ‬ﻛﹶﺎﻧ‪‬ﻮﺍ ﻳ‪ ‬‬
‫ﻭﻓ‪‬ﻲ ﺍ ﹾﻟﻌ‪‬ﺬﹶﺍﺏﹺ ﻫ‪‬ﻢ‪ ‬ﺧ‪‬ﺎﻟ‪‬ﺪ‪‬ﻭﻥﹶ )‪ (٨٠‬‬
‫ﻋﻠﹶﻴ‪‬ﻬﹺﻢ‪ ‬‬
‫‪‬‬
‫ﺳﻘﹸﻮﻥﹶ )‪] { (٨١‬ﺍﳌﺎﺋﺪﺓ[ ‪.‬‬

‫ﻜﻦ‪ ‬ﻛﹶ‪‬ﺜﲑ‪‬ﺍ ﻣ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﻓﹶﺎ ‪‬‬
‫ﻭﻟﹶ ‪‬‬
‫ﺀ ‪‬‬
‫ﻭﻟ‪‬ﻴ‪‬ﺎ َ‬
‫ﻢ ﺃﹶ ‪‬‬
‫ﺍ‪‬ﺗﺨ‪‬ﺬﹸﻭﻫ‪ ‬‬
‫‪٣٦‬‬
‫ﰒ ﻳﻘﺎﻝ ﺃﻥ ﻣﻦ ﺃﺑﻄﻞ ﺍﻟﻘﻴﺎﺱ ﻋﻨﺪ ﺍﻷﺻﻮﻟﻴﲔ ﻭﺑﺈﲨﺎﻉ ﻣﻦ ﻗﺎﻝ ﺑﺎﻟﻘﻴﺎﺱ ﻣﺎ ﻳﺴﻤﻰ‬
‫ﺍﻟﻘﻴﺎﺱ ﻓﺎﺳﺪ ﺍﻻﻋﺘﺒﺎﺭ ﻭﻫﻮ ﺍﻟﻘﻴﺎﺱ ﺍﳌﺨﺎﻟﻒ ﻟﻠﻨﺺ ﻓﻜﻴﻒ ﻭﻗﻴﺎﺳﻬﻢ ﻫﺬﺍ ﻗﻴﺎﺱ ﳐﺎﻟﻒ‬
‫ﺍﳌﻘﻄﻮﻉ ﺑﻪ ﺑﻨﺺ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻹﲨﺎﻉ ﻛﻴﻒ ﻭﻫﻮ ﺩﻋﻮﺓ ﻟﻠﻜﻔﺮ ﻭﺍﻟﺸﺮﻙ ﻭﻋﺒﺎﺩﺓ‬
‫}ﻗﹶﺎﻝﹶ ﻣ‪‬ﺎ ﻣ‪‬ﻨﻌ‪‬ﻚ‪ ‬ﹶﺃﻻﱠ‬ ‫ﺍﻟﻄﺎﻏﻮﺕ ﻓﻬﺬﺍ ﻭﻗﻴﺎﺱ ﺇﺑﻠﻴﺲ ﻟﻌﻨﺔ ﺍﷲ ﻋﻠﻴﻪ ﺳﻮﺍﺀ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﻭﺧ‪ ‬ﹶﻠﻘﹾ‪‬ﺘﻪ‪ ‬ﻣ‪‬ﻦ ﻃ‪‬ﲔﹴ{]ﺍﻷﻋﺮﺍﻑ‪ [١٢:‬ﻭﻗﺎﻝ‬

‫ﺧﻠﹶﻘﹾﺘ‪‬ﻨﹺﻲ ﻣ‪‬ﻦ ﻧ‪‬ﺎﺭﹴ ‪‬‬
‫ﺮ‪‬ﺗﻚ‪ ‬ﻗﹶﺎﻝﹶ ﹶﺃﻧ‪‬ﺎﹾ ﺧ‪‬ﻴ‪‬ﺮ‪ ‬ﻣ‪‬ﻨ‪‬ﻪ‪ ‬‬
‫ﺴﺠ‪‬ﺪ‪ ‬ﺇﹺﺫﹾ ﹶﺃﻣ‪ ‬‬
‫‪‬ﺗ ‪‬‬
‫ﺧ ﹶﻠﻘﹾ‪‬ﺘﻪ‪ ‬ﻣ‪‬ﻦ ﻃ‪‬ﲔﹴ{]ﺹ‪ [٧٦:‬ﻭﻗﻴﺎﺱ‬

‫ﻭ ‪‬‬
‫ﺧﻠﹶﻘﹾﺘ‪‬ﻨﹺﻲ ﻣ‪‬ﻦ ﻧ‪‬ﺎﺭﹴ ‪‬‬
‫ﺗﻌﺎﱃ ﺣﻜﺎﻳﺔ ﻋﻨﻪ }ﻗﹶﺎﻝﹶ ﺃﹶﻧ‪‬ﺎ ﺧ‪‬ﻴ‪‬ﺮ‪ ‬ﻣ‪ ‬ﻨﻪ‪ ‬‬
‫ﻭﻟﹶﺎ ‪‬ﻳﻜﹶﺎﺩ‪‬‬
‫ﻣﻦ‪ ‬ﻫ‪‬ﺬﹶﺍ ﺍﻟﱠﺬ‪‬ﻱ ﻫ‪‬ﻮ‪ ‬ﻣ‪‬ﻬﹺﲔ‪ ‬‬
‫ﻓﺮﻋﻮﻥ ﻟﻌﻨﺔ ﺍﷲ ﻋﻠﻴﻪ ﺣﲔ ﻗﺎﻝ }ﺃﹶﻡ‪ ‬ﹶﺃﻧ‪‬ﺎ ﺧ‪‬ﻴ‪‬ﺮ‪ ‬‬
‫ﻳ‪‬ﺒﹺﲔ‪]{‬ﺍﻟﺰﺧﺮﻑ‪. [٥٢:‬‬
‫ﻛﺎﻥ ﻋﻤﻞ ﻳﻮﺳﻒ ﻋﻨﺪ ﻫﺬﺍ ﺍﳌﻠﻚ ﻣﺼﻠﺤﺘﻪ ﺭﺍﺟﺤﺔ ﻋﻠﻰ ﻣﻔﺴﺪﺗﻪ ﻭﱂ ﻳﻜﻦ ﻳﻮﺳﻒ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻥ ﳜﺎﻟﻒ ﻣﺎ ﺃﻣﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﻋﺪﺍﻭﺗﻪ ﻭﺍﻟﱪﺍﺀﺓ ﻣﻨﻪ ﻓﻘﺪ‬
‫ﺩﻋﺎﻫﻢ ﺇﱃ ﺍﻹﺳﻼﻡ ﻭﺻﺪﻉ ﺑﺎﳊﻖ ﻭﺃﻇﻬﺮ ﺩﻳﻨﻪ ﰒ ﺃﻗﺎﻡ ﳍﻢ ﻣﺼﺎﱀ ﺩﻧﻴﺎﻫﻢ ﲟﺎ ﻣﻜﻦ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺭﺳ‪‬ﻠﹸﻮﻥ‪(٤٥) ‬‬
‫ﻣﺔ‪ ‬ﹶﺃﻧ‪‬ﺎ ﹸﺃﻧ‪‬ﺒ‪‬ﹸﺌﻜﹸﻢ‪ ‬ﺑﹺﺘ‪‬ﺄﹾﻭﹺﻳ ‪‬ﻠﻪ‪ ‬ﻓﹶﹶﺄ ‪‬‬
‫ﺩﻛﹶﺮ‪ ‬ﺑﻌ‪‬ﺪ‪ ‬ﹸﺃ ‪‬‬
‫ﻬﻤ‪‬ﺎ ﻭ‪‬ﺍ ‪‬‬
‫ﻭﻗﹶﺎﻝﹶ ﺍﻟﱠﺬ‪‬ﻱ ‪‬ﻧﺠ‪‬ﺎ ﻣ‪‬ﻨ‪ ‬‬
‫ﻟﻪ ﻗﺎﻝ ﺗﻌﺎﱃ } ‪‬‬
‫ﻭﺳ‪ ‬ﺒﻊﹺ ﺳ‪‬ﻨ‪‬ﺒ‪‬ﻠﹶﺎﺕ‪‬‬

‫ﻋﺠ‪‬ﺎﻑ‪ ‬‬
‫ﻬﻦ‪ ‬ﺳ‪ ‬ﺒﻊ‪ ‬‬
‫ﻛﻠﹸ ‪‬‬
‫ﺳﻤ‪‬ﺎﻥ‪ ‬ﻳ‪ ‬ﹾﺄ ﹸ‬
‫ﻳ‪‬ﻮﺳ‪‬ﻒ‪ ‬ﹶﺃﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﺼ‪‬ﺪ‪‬ﻳﻖ‪ ‬ﹶﺃﻓﹾﺘ‪‬ﻨ‪‬ﺎ ﻓ‪‬ﻲ ﺳ‪ ‬ﺒﻊﹺ ‪‬ﺑﻘﹶﺮ‪‬ﺍﺕ‪ ‬‬
‫ﺭﻋ‪‬ﻮﻥﹶ ﺳ‪‬ﺒ‪‬ﻊ‪ ‬ﺳ‪‬ﻨﹺﲔ‪‬‬

‫ﺰ‪‬‬‫ﺟﻊ‪ ‬ﹺﺇﻟﹶﻰ ﺍﻟﻨ‪‬ﺎﺱﹺ ﹶﻟﻌ‪‬ﻠﱠﻬ‪‬ﻢ‪ ‬ﻳﻌ‪ ‬ﹶﻠﻤ‪‬ﻮﻥﹶ )‪ (٤٦‬ﻗﹶﺎﻝﹶ ﺗ‪ ‬‬
‫ﺭ ﹺ‬
‫ﻌﻠﱢﻲ ﹶﺃ ‪‬‬
‫ﻭﹸﺃﺧ‪‬ﺮ‪ ‬ﻳ‪‬ﺎﹺﺑﺴ‪‬ﺎﺕ‪ ‬ﹶﻟ ‪‬‬
‫ﺧﻀ‪‬ﺮﹴ ‪‬‬
‫‪‬‬
‫ﺫﻟ‪‬ﻚ‪ ‬ﺳ‪‬ﺒ‪‬ﻊ‪‬‬
‫ﻣﻦ‪ ‬ﺑﻌ‪‬ﺪ‪ ‬ﹶ‬
‫ﻣﻤ‪‬ﺎ ﺗ‪ ‬ﹾﺄﻛﹸﻠﹸﻮﻥﹶ )‪ (٤٧‬ﺛﹸﻢ‪ ‬ﻳ‪ ‬ﹾﺄﺗ‪‬ﻲ ‪‬‬
‫ﺬﺭ‪‬ﻭﻩ‪ ‬ﻓ‪‬ﻲ ﺳ‪‬ﻨ‪‬ﺒ‪‬ﻠ‪‬ﻪ‪ ‬ﹺﺇﻟﱠﺎ ﻗﹶﻠ‪‬ﻴﻠﹰﺎ ‪‬‬
‫ﺪﺗ‪‬ﻢ‪ ‬ﻓﹶ ﹶ‬
‫ﺣﺼ‪ ‬‬
‫ﺩﹶﺃﺑ‪‬ﺎ ﹶﻓﻤ‪‬ﺎ ‪‬‬
‫‪‬‬
‫ﺫ‪‬ﻟﻚ‪ ‬ﻋ‪‬ﺎﻡ‪ ‬ﻓ‪‬ﻴﻪ‪‬‬

‫ﻣﻦ‪ ‬ﺑﻌ‪‬ﺪ‪ ‬ﹶ‬
‫ﺤﺼ‪‬ﻨ‪‬ﻮﻥﹶ )‪ (٤٨‬ﺛﹸﻢ‪ ‬ﻳ‪ ‬ﹾﺄﺗ‪‬ﻲ ‪‬‬
‫ﻣﻤ‪‬ﺎ ‪‬ﺗ ‪‬‬
‫ﻬﻦ‪ ‬ﹺﺇﻟﱠﺎ ﻗﹶﻠ‪‬ﻴﻠﹰﺎ ‪‬‬
‫ﺪﻣ‪‬ﺘ‪‬ﻢ‪ ‬ﻟﹶ ‪‬‬
‫ﻛ ﹾﻠﻦ‪ ‬ﻣ‪‬ﺎ ﻗﹶ ‪‬‬
‫ﺷ‪‬ﺪ‪‬ﺍﺩ‪ ‬ﻳ‪ ‬ﹾﺄ ﹸ‬
‫ﻣﻜﱠﻨ‪‬ﺎ ﻟ‪‬ﻴ‪‬ﻮﺳ‪‬ﻒ‪ ‬ﻓ‪‬ﻲ‬

‫ﺬ‪‬ﻟﻚ‪ ‬‬
‫ﻭﻛﹶ ﹶ‬
‫ﻌﺼ‪‬ﺮ‪‬ﻭﻥﹶ )‪]{(٤٩‬ﻳﻮﺳﻒ[ ﻭﻗﺎﻝ ﺗﻌﺎﱃ } ‪‬‬
‫ﻭﻓ‪‬ﻴﻪ‪ ‬ﻳ ‪‬‬
‫‪‬ﻳﻐ‪‬ﺎﺙﹸ ﺍﻟﻨ‪‬ﺎﺱ‪ ‬‬
‫ﺤﺴِﻨﹺﲔ‪(٥٦) ‬‬
‫ﻤ ‪‬‬
‫ﻭﻟﹶﺎ ‪‬ﻧﻀ‪‬ﻴﻊ‪ ‬ﹶﺃﺟ‪‬ﺮ‪ ‬ﺍ ﹾﻟ ‪‬‬
‫ﺣﻤ‪‬ﺘ‪‬ﻨ‪‬ﺎ ﻣ‪‬ﻦ‪ ‬ﻧﺸ‪‬ﺎﺀُ ‪‬‬
‫ﺮ ‪‬‬
‫ﻮﺃﹸ ﻣ‪‬ﻨ‪‬ﻬ‪‬ﺎ ﺣ‪ ‬ﻴﺚﹸ ‪‬ﻳﺸ‪‬ﺎﺀُ ‪‬ﻧﺼ‪‬ﻴﺐ‪ ‬ﺑﹺ ‪‬‬
‫ﺍﻟﹾﹶﺄﺭ‪‬ﺽﹺ ﻳ‪‬ﺘ‪‬ﺒ‪ ‬‬
‫ﺪﺧ‪‬ﻠﹸﻮﺍ ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪‬‬
‫ﻮﺓﹸ ﻳ‪‬ﻮﺳ‪‬ﻒ‪ ‬ﻓﹶ ‪‬‬
‫ﻭﺟ‪‬ﺎﺀَ ﹺﺇﺧ‪ ‬‬
‫ﻭﻛﹶﺎﻧ‪‬ﻮﺍ ﻳ‪‬ﺘﻘﹸﻮﻥﹶ )‪ (٥٧‬‬
‫ﺁﻣ‪‬ﻨ‪‬ﻮﺍ ‪‬‬
‫ﺮﺓ‪ ‬ﺧ‪‬ﻴ‪‬ﺮ‪ ‬ﻟﻠﱠﺬ‪‬ﻳﻦ‪َ ‬‬
‫ﺂﺧ‪ ‬‬
‫ﻭﻟﹶﹶﺄﺟ‪‬ﺮ‪ ‬ﺍﻟﹾ َ‬
‫‪‬‬
‫ﻢ ﹶﺃﻟﹶﺎ‬
‫ﻦ ﹶﺃﺑﹺﻴﻜﹸ ‪‬‬
‫ﺥ ﹶﻟﻜﹸﻢ‪ ‬ﻣ‪ ‬‬
‫ﻝ ﺍﺋﹾﺘ‪‬ﻮﻧﹺﻲ ﺑﹺﺄﹶ ﹴ‬
‫ﻢ ﻗﹶﺎ ﹶ‬
‫ﻢ ﹺﺑﺠ‪‬ﻬ‪‬ﺎﺯﹺﻫ‪ ‬‬
‫ﻭﹶﻟﻤ‪‬ﺎ ﺟ‪‬ﻬ‪‬ﺰ‪‬ﻫ‪ ‬‬
‫ﻢ ﻟﹶﻪ‪ ‬ﻣ‪ ‬ﻨﻜ‪‬ﺮ‪‬ﻭﻥﹶ )‪ (٥٨‬‬
‫ﻢ ﻭ‪‬ﻫ‪ ‬‬
‫ﺮﻓﹶﻬ‪ ‬‬
‫ﹶﻓﻌ‪ ‬‬
‫ﺮ ﺍ ﹾﻟﻤ‪‬ﻨ‪‬ﺰﹺﻟ‪‬ﲔ‪]{(٥٩) ‬ﻳﻮﺳﻒ[ ‪.‬‬

‫ﻭﹶﺃﻧ‪‬ﺎ ﺧ‪‬ﻴ‪ ‬‬
‫ﻞ ‪‬‬
‫ﻥ ﹶﺃﻧ‪‬ﻲ ﺃﹸﻭﻓ‪‬ﻲ ﺍﹾﻟﻜﹶﻴ‪ ‬ﹶ‬
‫ﻭ ﹶ‬
‫ﺗ‪‬ﺮ‪ ‬‬
‫‪٣٧‬‬
‫ﻭﻛﻞ ﻫﺬﺍ ﻣﻦ ﺑﺮﻛﺔ ﲢﻘﻴﻖ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺪﻋﻮﺓ ﺇﻟﻴﻪ ﻭﺇﻇﻬﺎﺭﻩ ﻭﻧﺼﺮ ﺍﻟﺪﻳﻦ ﻭﺃﻣﺎ ﻣﻦ‬
‫ﻧﻜﺺ ﻋﻠﻰ ﻋﻘﺒﻴﻪ ﻭﺃﻗﺎﻡ ﻋﻠﻢ ﺍﻟﺸﺮﻙ ﻭﻧﺼﺮﻩ ﻭﺃﺻﺒﺢ ﻣﻦ ﺃﻫﻠﻪ ﻓﻬﺬﺍ ﻻ ﺑﺮﻛﺔ ﻟﻪ ﻭﻻ ﻓﻴﻪ ﺑﻞ‬
‫ﻭﻣ‪‬ﺎ‬
‫ﻹﳒ‪‬ﻴﻞﹶ ‪‬‬
‫ﻮﺭ‪‬ﺍﺓﹶ ﻭ‪‬ﺍ ِ‬
‫ﻭﻟﹶﻮ‪ ‬ﹶﺃﻧ‪‬ﻬ‪‬ﻢ‪ ‬ﺃﹶﻗﹶﺎﻣ‪‬ﻮﺍﹾ ﺍﻟﺘ‪ ‬‬
‫}‪‬‬ ‫ﳝﺤﻖ ﺍﷲ ﻣﺎ ﺑﻴﺪﻩ ﻣﻦ ﺃﻣﺮ ﺍﻟﺪﻧﻴﺎ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﺪﺓﹲ ﻭ‪‬ﻛﹶ‪‬ﺜﲑ‪ ‬ﻣ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪‬‬

‫ﻣﻘﹾ‪‬ﺘﺼ‪ ‬‬
‫ﻣﺔﹲ ‪‬‬
‫ﻢ ﹸﺃ ‪‬‬
‫ﺟﻠ‪‬ﻬﹺﻢ ﻣ‪‬ﻨ‪‬ﻬ‪ ‬‬
‫ﺭ ‪‬‬
‫ﺖ ﹶﺃ ‪‬‬
‫ﻭﻣ‪‬ﻦ ‪‬ﺗﺤ‪ ‬‬
‫ﻢ ‪‬‬
‫ﻮﻗ‪‬ﻬﹺ ‪‬‬
‫ﺭﺑ‪‬ﻬﹺﻢ‪ ‬ﻷﻛﹶﻠﹸﻮﺍﹾ ﻣ‪‬ﻦ ﻓﹶ ‪‬‬
‫ﻝ ﹺﺇﻟﹶﻴﻬﹺﻢ ﻣ‪‬ﻦ ‪‬‬
‫ﺰ ﹶ‬
‫ﺃﹸﻧ ﹺ‬
‫ﻋﻠﹶﻴ‪‬ﻬﹺﻢ‪ ‬ﻃﹶﻴ‪‬ﺒ‪‬ﺎﺕ‪ ‬ﹸﺃﺣ‪‬ﻠﱠﺖ‪‬‬

‫ﺮﻣ‪‬ﻨ‪‬ﺎ ‪‬‬
‫ﻣﻦ‪ ‬ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﻫ‪‬ﺎﺩ‪‬ﻭﺍﹾ ﺣ‪ ‬‬
‫ﻈﻠﹾﻢﹴ ‪‬‬
‫}ﻓﹶﹺﺒ ﹸ‬ ‫ﻌﻤ‪‬ﻠﹸﻮﻥﹶ{]ﺍﳌﺎﺋﺪﺓ‪ [٦٦:‬ﻭﻗﺎﻝ‬
‫ﺳ‪‬ﺎﺀ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﻭﹶﺃﻛﹾﻠ‪‬ﻬﹺﻢ‪ ‬ﹶﺃﻣ‪‬ﻮ‪‬ﺍﻝﹶ‬
‫ﻭﻗﹶﺪ‪ ‬ﻧ‪‬ﻬ‪‬ﻮﺍﹾ ﻋ‪‬ﻨ‪‬ﻪ‪ ‬‬
‫ﺮﺑ‪‬ﺎ ‪‬‬
‫ﻭﹶﺃﺧ‪‬ﺬ‪‬ﻫ‪‬ﻢ‪ ‬ﺍﻟ ‪‬‬
‫ﻭﹺﺑﺼ‪‬ﺪ‪‬ﻫ‪‬ﻢ‪ ‬ﻋ‪‬ﻦ ﺳ‪‬ﺒﹺﻴﻞﹺ ﺍﻟﻠﹼﻪ‪ ‬ﻛﹶﺜ‪‬ﲑﺍﹰ ‪ ١٦٠‬‬
‫ﻟﹶﻬ‪‬ﻢ‪ ‬‬
‫ﻭﹶﺃﻋ‪‬ﺘ‪‬ﺪ‪‬ﻧ‪‬ﺎ ‪‬ﻟ ﹾﻠﻜﹶﺎﻓ‪‬ﺮﹺﻳﻦ‪ ‬ﻣ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﻋ‪‬ﺬﹶﺍﺑﹰﺎ ﹶﺃﻟ‪‬ﻴﻤﺎﹰ ‪]{١٦١‬ﺍﻟﻨﺴﺎﺀ[ ‪.‬‬

‫ﻞ ‪‬‬
‫ﺱ ﺑﹺﺎﻟﹾﺒ‪‬ﺎﻃ‪ ‬ﹺ‬
‫ﺍﻟﻨ‪‬ﺎ ﹺ‬
‫ﰒ ﻳﻘﺎﻝ ﺑﺄﻥ ﺷﺮﻉ ﻣﻦ ﻗﺒﻠﻨﺎ ﺷﺮﻉ ﻟﻨﺎ ﻣﺎ ﱂ ﻳﺄﺕ ﰲ ﺷﺮﻋﻨﺎ ﻣﺎ ﳜﺎﻟﻔﻪ ﻭﺍﻟﻌﻤﻞ ﻋﻦ ﺍﻟﻜﺎﻓﺮ‬
‫ﻛﻤﺎ ﻭﺻﻔﻪ ﻣﻦ ﺃﻓﱴ ﲜﻮﺍﺯ ﺩﺧﻮﻝ ﺍ‪‬ﺎﻟﺲ ﺍﻟﺸﺮﻛﻴﺔ ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﺘﻠﺒﻴﺲ ﻭﺍﻟﻜﺬﺏ‬
‫ﻓﻔﺮﻕ ﺑﲔ ﻣﺴﺄﻟﺔ ﺍﻟﻌﻤﻞ ﻋﻨﺪ ﺍﻟﻜﺎﻓﺮ ﺍﻷﺻﻠﻲ ﻭﺑﲔ ﺩﺧﻮﻝ ﳎﺎﻟﺲ ﺍﻟﻄﻮﺍﻏﻴﺖ ﻭﺍﻻﻧﺘﺴﺎﺏ‬
‫ﺇﻟﻴﻬﺎ ﻭﺑﲔ ﺍﻟﻌﻤﻞ ﻋﻨﺪ ﺍﻟﻜﺎﻓﺮ ﻓﻜﻞ ﻣﻦ ﺃﺟﺎﺯ ﺍﻟﻌﻤﻞ ﻋﻨﺪ ﺍﻟﻜﺎﻓﺮ ﻗﻴﺪﻩ ﲟﺎ ﻻ ﳜﺎﻟﻒ ﺍﻟﺸﺮﻉ‬
‫ﻭﺩﺧﻮﻝ ﺍ‪‬ﺎﻟﺲ ﺍﻟﺸﺮﻛﻴﺔ ﻟﻴﺲ ﳐﺎﻟﻔﺎ ﻟﻠﺸﺮﻉ ﻓﻘﻂ ﺑﻞ ﻫﻮ ﺍﻟﻜﻔﺮ ﺍﻟﺒﻮﺍﺡ ﺍﳌﺨﺮﺝ ﻣﻦ ﺍﳌﻠﺔ‬
‫ﻷﻥ ﻫﺬﺍ ﺍ‪‬ﻠﺲ ﻳﻌﺪ ﳎﻠﺴﺎ ﺗﺸﺮﻳﻌﻴﺎ ﳛﻜﻢ ﻛﻤﺎ ﳛﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﺸﺮﻉ ﻛﻤﺎ ﻳﺸﺮﻉ ‪.‬‬
‫ﺷﺒﻬﺔ ﺃﻥ ﺍﻟﻨﺠﺎﺷﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﱂ ﳛﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ‬
‫ﻭ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ﻣﻦ ﺃﻭﻫﻰ ﺍﻟﺸﺒﻪ ﻭﺃﻭﻫﻨﻬﺎ ﻓﻤﻦ ﺍﺣﺘﺞ ‪‬ﺬﻩ ﺍﻟﺸﺒﻬﺔ ﻻ ﳜﺎﻟﻒ ﺑﺒﻄﻼﻥ‬
‫ﺍﳊﻜﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺑﻞ ﻣﻦ ﺯﻋﻢ ﺟﻮﺍﺯ ﺍﳊﻜﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻓﻬﻮ ﻛﺎﻓﺮ ﻛﻔﺮﺍ ﺃﻛﱪ‬
‫ﳐﺮﺝ ﻣﻦ ﺍﳌﻠﺔ ﻷﻧﻪ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺿﺮﻭﺭﺓ ﻣﻦ ﺩﻳﻦ ﺍﻷﻧﺒﻴﺎﺀ ﲨﻴﻌﺎ ﻭﺟﻮﺏ ﺍﳊﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ‬
‫ﺤﻜﹸﻢ‪ ‬ﺑﹺﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺒﹺﻴ‪‬ﻮﻥﹶ ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﺃﹶﺳ‪ ‬ﹶﻠﻤ‪‬ﻮﺍﹾ ﻟ‪‬ﻠﱠﺬ‪‬ﻳﻦ‪‬‬

‫ﻭﻧ‪‬ﻮﺭ‪ ‬ﻳ ‪‬‬
‫ﻮﺭ‪‬ﺍﺓﹶ ﻓ‪‬ﻴﻬ‪‬ﺎ ﻫ‪‬ﺪ‪‬ﻯ ‪‬‬
‫ﺰﻟﹾﻨ‪‬ﺎ ﺍﻟﺘ‪ ‬‬
‫}ﹺﺇﻧ‪‬ﺎ ﺃﹶﻧ ‪‬‬ ‫ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﺨﺸ‪‬ﻮ‪‬ﺍﹾ‬
‫ﻋﻠﹶ ‪‬ﻴﻪ‪ ‬ﺷ‪‬ﻬ‪‬ﺪ‪‬ﺍﺀ ﹶﻓﻼﹶ ‪‬ﺗ ‪‬‬
‫ﻭﻛﹶﺎﻧ‪‬ﻮﺍﹾ ‪‬‬
‫ﻔﻈﹸﻮﺍﹾ ﻣ‪‬ﻦ ﻛ‪‬ﺘ‪‬ﺎﺏﹺ ﺍﻟ ﹼﻠﻪ‪ ‬‬
‫ﺤ‪‬‬‫ﻷﺣ‪‬ﺒ‪‬ﺎﺭ‪ ‬ﺑﹺﻤ‪‬ﺎ ﺍﺳ‪‬ﺘ ‪‬‬
‫ﺮﺑ‪‬ﺎﻧﹺﻴ‪‬ﻮﻥﹶ ﻭ‪‬ﺍ َ‬
‫ﻫ‪‬ﺎﺩ‪‬ﻭﺍﹾ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﻭﻟﹶـ‪‬ﺌﻚ‪ ‬ﻫ‪‬ﻢ‪‬‬
‫ﺰﻝﹶ ﺍﻟ ﹼﻠﻪ‪ ‬ﻓﹶﺄﹸ ‪‬‬
‫ﺤﻜﹸﻢ ﹺﺑﻤ‪‬ﺎ ﺃﹶﻧ ‪‬‬
‫ﻭﻣ‪‬ﻦ ﻟﱠﻢ‪ ‬ﻳ ‪‬‬
‫ﻭﻻﹶ ‪‬ﺗﺸ‪‬ﺘ‪‬ﺮ‪‬ﻭﺍﹾ ﺑﹺﺂﻳ‪‬ﺎﺗ‪‬ﻲ ﹶﺛﻤ‪‬ﻨﺎﹰ ﹶﻗﻠ‪‬ﻴﻼﹰ ‪‬‬
‫ﻮﻥ‪ ‬‬
‫ﺧﺸ‪ ‬‬
‫ﺍﻟﻨ‪‬ﺎﺱ‪ ‬ﻭ‪‬ﺍ ‪‬‬
‫‪٣٨‬‬
‫‪‬ﻭﻥﹶ{]ﺍﳌﺎﺋﺪﺓ‪[٤٤:‬‬
‫ﺍﹾﻟﻜﹶﺎﻓ‪‬ﺮ‬
‫ﺫﻥﹶ‬
‫ﻭﻛﹶﺘ‪‬ﺒ‪‬ﻨ‪‬ﺎ ﻋ‪‬ﻠﹶﻴ‪‬ﻬﹺﻢ‪ ‬ﻓ‪‬ﻴﻬ‪‬ﺎ ﺃﹶﻥﱠ ﺍﻟ‪‬ﻨﻔﹾﺲ‪ ‬ﺑﹺﺎﻟ‪‬ﻨﻔﹾﺲﹺ ﻭ‪‬ﺍ ﹾﻟﻌ‪ ‬ﻴﻦ‪ ‬ﺑﹺﺎ ﹾﻟﻌ‪ ‬ﻴﻦﹺ ﻭ‪‬ﺍﻷَﻧﻒ‪ ‬ﺑﹺﺎﻷَﻧﻒ‪ ‬ﻭ‪‬ﺍﻷُ ﹸ‬
‫}‪‬‬ ‫ﻭﻗﺎﻝ‬
‫ﻭﻣ‪‬ﻦ ﻟﱠﻢ‪ ‬ﻳﺤ‪‬ﻜﹸﻢ ﹺﺑﻤ‪‬ﺎ‬

‫ﺭﺓﹲ ﱠﻟﻪ‪ ‬‬
‫ﻛﻔﱠﺎ ‪‬‬
‫ﺪﻕ‪ ‬ﹺﺑﻪ‪ ‬ﻓﹶﻬ‪‬ﻮ‪ ‬ﹶ‬
‫ﺴﻦ‪ ‬ﺑﹺﺎﻟﺴ‪‬ﻦ‪ ‬ﻭ‪‬ﺍﹾﻟﺠ‪‬ﺮ‪‬ﻭﺡ‪ ‬ﻗ‪‬ﺼ‪‬ﺎﺹ‪ ‬ﹶﻓﻤ‪‬ﻦ ﺗ‪‬ﺼ‪ ‬‬
‫ﺫﻥ‪ ‬ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺑﹺﺎﻷُ ﹸ‬
‫‪‬ﻮﻥﹶ{]ﺍﳌﺎﺋﺪﺓ‪[٤٥:‬‬
‫ﻚ ﻫ‪‬ﻢ‪ ‬ﺍﻟﻈﱠﺎ‪‬ﻟﻤ‬
‫ﻭﻟﹶـ‪‬ﺌ ‪‬‬
‫ﻪ ﻓﹶﺄﹸ ‪‬‬
‫ﺰﻝﹶ ﺍﻟ ﹼﻠ ‪‬‬
‫ﺃﻧ ‪‬‬
‫ﺰﻝﹶ ﺍﻟ ﹼﻠﻪ‪‬‬
‫ﻭﻣ‪‬ﻦ ﻟﱠﻢ‪ ‬ﻳ ‪‬‬
‫ﺰﻝﹶ ﺍﻟ ﹼﻠﻪ‪ ‬ﻓ‪‬ﻴﻪ‪ ‬‬
‫ﻹﳒ‪‬ﻴﻞﹺ ﹺﺑﻤ‪‬ﺎ ﺃﹶﻧ ‪‬‬
‫ﺤﻜﹸﻢ‪ ‬ﺃﹶﻫ‪‬ﻞﹸ ﺍ ِ‬
‫ﻭﻟﹾ‪‬ﻴ ‪‬‬
‫}‪‬‬ ‫ﻭﻗﺎﻝ‬
‫ﹸﻮﻥﹶ{]ﺍﳌﺎﺋﺪﺓ‪[٤٧:‬‬
‫ﺳﻘ‬‫ﻢ ﺍ ﹾﻟﻔﹶﺎ ‪‬‬
‫ﻚ ﻫ‪ ‬‬
‫ﻭﻟﹶـ‪‬ﺌ ‪‬‬
‫ﻓﹶﺄﹸ ‪‬‬
‫ﻭﻣ‪‬ﻬ‪ ‬ﻴﻤ‪‬ﻨﺎﹰ ﻋ‪‬ﻠﹶ ‪‬ﻴﻪ‪‬‬

‫ﻣﻦ‪ ‬ﺍﹾﻟﻜ‪‬ﺘ‪‬ﺎﺏﹺ ‪‬‬
‫ﺪ‪‬ﻳﻪ‪ ‬‬
‫ﻣﺼ‪‬ﺪ‪‬ﻗﺎﹰ ﱢﻟﻤ‪‬ﺎ ﺑ‪ ‬ﻴﻦ‪ ‬ﻳ‪ ‬‬
‫ﺤﻖ‪ ‬‬
‫ﺰﻟﹾﻨ‪‬ﺎ ﹺﺇﻟﹶ ‪‬ﻴﻚ‪ ‬ﺍﹾﻟﻜ‪‬ﺘ‪‬ﺎﺏ‪ ‬ﺑﹺﺎﻟﹾ ‪‬‬
‫ﻭﺃﹶﻧ ‪‬‬
‫}‪‬‬ ‫ﻭﻗﺎﻝ‬
‫ﺟﻌ‪‬ﻠﹾﻨ‪‬ﺎ ﻣ‪‬ﻨﻜﹸﻢ‪‬‬
‫ﺤﻖ‪ ‬ﻟﻜﹸﻞﱟ ‪‬‬
‫ﻣﻦ‪ ‬ﺍﹾﻟ ‪‬‬
‫ﻋﻤ‪‬ﺎ ﺟ‪‬ﺎﺀﻙ‪ ‬‬
‫ﻭﻻﹶ ﺗ‪‬ﺘ‪‬ﹺﺒﻊ‪ ‬ﺃﹶﻫ‪‬ﻮ‪‬ﺍﺀﻫ‪‬ﻢ‪ ‬‬
‫ﺰﻝﹶ ﺍﻟ ﹼﻠﻪ‪ ‬‬
‫ﺣﻜﹸﻢ ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻬ‪‬ﻢ ﹺﺑﻤ‪‬ﺎ ﺃﹶﻧ ‪‬‬
‫ﻓﹶﺎ ‪‬‬
‫ﻮﻛﹸﻢ‪ ‬ﻓ‪‬ﻲ ﻣ‪‬ﺎ ﺁﺗ‪‬ﺎﻛﹸﻢ ﻓﹶﺎﺳ‪‬ﺘ‪‬ﹺﺒﻘﹸﻮﺍ‬

‫ﻭﻟﹶـﻜ‪‬ﻦ ﻟﱢﻴ‪ ‬ﺒﻠﹸ ‪‬‬
‫ﺪﺓﹰ ‪‬‬
‫ﻣﺔﹰ ﻭ‪‬ﺍﺣ‪ ‬‬
‫ﺠﻌ‪ ‬ﹶﻠﻜﹸﻢ‪ ‬ﹸﺃ ‪‬‬
‫ﻭﻟﹶﻮ‪ ‬ﺷ‪‬ﺎﺀ ﺍﻟ ﹼﻠﻪ‪ ‬ﹶﻟ ‪‬‬
‫ﻭﻣ‪‬ﻨ‪‬ﻬ‪‬ﺎﺟﺎﹰ ‪‬‬
‫ﻋﺔﹰ ‪‬‬
‫ﺮ‪‬‬‫ﺷ‪ ‬‬
‫ﹸﻮﻥﹶ{]ﺍﳌﺎﺋﺪﺓ‪[٤٨:‬‬
‫ﻪ ‪‬ﺗﺨ‪‬ﺘ‪ ‬ﻠﻔ‬
‫ﺟﻤ‪‬ﻴﻌﹰﺎ ﻓﹶﻴ‪‬ﻨ‪‬ﺒ‪‬ﹸﺌﻜﹸﻢ ﹺﺑﻤ‪‬ﺎ ﻛﹸﻨﺘ‪‬ﻢ‪ ‬ﻓ‪‬ﻴ ‪‬‬
‫ﻢ ‪‬‬
‫ﻌﻜﹸ ‪‬‬
‫ﺟ‪‬‬‫ﺮ ﹺ‬
‫ﺕ ﹺﺇﻟﹶﻰ ﺍﷲ ﻣ‪ ‬‬
‫ﺍﳋﹶﻴ‪‬ﺮ‪‬ﺍ ‪‬‬
‫ﻮﻗ‪‬ﻬﹺﻢ‪‬‬
‫ﻛﻠﹸﻮﺍﹾ ﻣ‪‬ﻦ ﻓﹶ ‪‬‬
‫ﺭﺑ‪‬ﻬﹺﻢ‪ ‬ﻷ ﹶ‬
‫ﺰﻝﹶ ﹺﺇﻟﹶﻴﻬﹺﻢ ﻣ‪‬ﻦ ‪‬‬
‫ﻹﳒ‪‬ﻴﻞﹶ ﻭ‪‬ﻣ‪‬ﺎ ﺃﹸﻧ ﹺ‬
‫ﻮﺭ‪‬ﺍﺓﹶ ﻭ‪‬ﺍ ِ‬
‫ﻭﻟﹶﻮ‪ ‬ﹶﺃﻧ‪‬ﻬ‪‬ﻢ‪ ‬ﹶﺃﻗﹶﺎﻣ‪‬ﻮﺍﹾ ﺍﻟﺘ‪ ‬‬
‫}‪‬‬ ‫ﻭﻗﺎﻝ‬
‫ﹸﻮﻥﹶ{]ﺍﳌﺎﺋﺪﺓ‪[٦٦:‬‬
‫ﻌﻤ‪‬ﻠ‬
‫ﻢ ﺳ‪‬ﺎﺀ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﻭﻛﹶﺜ‪‬ﲑ‪ ‬ﻣ‪‬ﻨ‪‬ﻬ‪ ‬‬
‫ﺓ ‪‬‬
‫ﺪﹲ‬‫ﻣﻘﹾ‪‬ﺘﺼ‪ ‬‬
‫ﺔ ‪‬‬
‫ﻣﹲ‬‫ﻢ ﹸﺃ ‪‬‬
‫ﺟﻠ‪‬ﻬﹺﻢ ﻣ‪‬ﻨ‪‬ﻬ‪ ‬‬
‫ﺭ ‪‬‬
‫ﺖ ﹶﺃ ‪‬‬
‫ﺤ ‪‬‬
‫ﻭﻣ‪‬ﻦ ‪‬ﺗ ‪‬‬
‫‪‬‬
‫ﻓﺎﻟﻨﺠﺎﺷﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻛﺎﻥ ﻳﻌﻠﻢ ﻭﺟﻮﺏ ﺍﳊﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭﻛﺎﻥ ﻳﻌﻠﻢ ﺃﻥ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﺰﻝ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺘﺎﺑﺎ ﺑﻌﺪ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻗﺎﻝ ﺷﻴﺦ‬
‫ﺍﻹﺳﻼﻡ ﺭﲪﻪ ﺍﷲ)ﻭﺃﻣﺎ ﺍﻟﻨﺠﺎﺷﻲ ﻣﻠﻚ ﺍﳊﺒﺸﺔ ﺍﻟﻨﺼﺮﺍﱐ‪ ،‬ﻓﺈﻧﻪ ﳌﺎ ﺑﻠﻐﻪ ﺧﱪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﺍﻟﺬﻳﻦ ﻫﺎﺟﺮﻭﺍ ﺇﻟﻴﻪ‪ :‬ﺁﻣﻦ ﺑﻪ ﻭﺻﺪﻗﻪ ﻭﺑﻌﺚ ﺇﻟﻴﻪ ﺍﺑﻨﻪ ﻭﺃﺻﺤﺎﺑﻪ‬
‫ﻣﻬﺎﺟﺮﻳﻦ‪ .‬ﻭﺻﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﳌﺎ ﻣﺎﺕ‪ .‬ﻭﳌﺎ ﲰﻊ ﺳﻮﺭﺓ }ﻛﻬﻴﻌﺺ{‬
‫‪٣٩‬‬
‫]ﻣﺮﱘ‪[١:‬ﺑﻜﻰ‪ .‬ﻭﳌﺎ ﺃﺧﱪﻭﻩ ﻋﻤﺎ ﻳﻘﻮﻟﻮﻥ ﰲ ﺍﳌﺴﻴﺢ ﻗﺎﻝ‪ :‬ﻭﺍﷲ ﻣﺎ ﻳﺰﻳﺪ ﻋﻴﺴﻰ ﻋﻠﻰ ﻫﺬﺍ ﻣﺜﻞ‬
‫ﻫﺬﺍ ﺍﻟﻌﻮﺩ‪ .‬ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﻭﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﻣﻮﺳﻰ ﻟﻴﺨﺮﺝ ﻣﻦ ﻣﺸﻜﺎﺓ ﻭﺍﺣﺪﺓ‪.(.‬‬
‫ﻓﻤﻦ ﺯﻋﻢ ﺑﺄﻥ ﺍﻟﻨﺠﺎﺷﻲ ﱂ ﳛﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻓﻬﻮ ﻣﻦ ﺃﻛﺎﺑﺮ ﺍﳌﻔﺘﺮﻳﻦ ﺇﺫ ﻛﻴﻒ‬
‫ﻳﻌﻠﻢ ﻭﺟﻮﺏ ﺍﳊﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﰒ ﻻ ﻳﻠﺘﺰﻡ ﺣﻜﻢ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﺑﻞ ﻭﻋﻠﻰ‬
‫ﺍﳋﺼﻮﺹ ﻓﻴﻤﺎ ﻋﻠﻤﻪ ﻭﻗﺪﺭ ﻋﻠﻴﻪ ﻫﺬﺍ ﻻ ﻳﻔﻌﻠﻪ ﺟﻬﺎﻝ ﺍﳌﺴﻠﻤﲔ ﻓﻀﻼ ﻣﻦ ﻛﺎﻥ ﻣﺜﻞ‬
‫ﺍﻟﻨﺠﺎﺷﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪.‬‬
‫ﰒ ﺇﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻤﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻏﲑﻩ ﺑﺴﻨﺪ‬
‫ﺻﺤﻴﺢ)ﻧﻌﻰ ﻟﻠﻨﺎﺱ ﺍﻟﻨﺠﺎﺷﻲ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻣﺎﺕ ﻓﻴﻪ ﻭﺧﺮﺝ ‪‬ﻢ ﺇﱃ ﺍﳌﺼﻠﻰ ﻓﺼﻒ ‪‬ﻢ‬
‫ﻭﻛﱪ ﺃﺭﺑﻊ ﺗﻜﺒﲑﺍﺕ(ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻨﺠﺎﺷﻲ ﻻ ﻳﻘﺮ ﺑﺎﳊﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﳌﺎ ﺻﻠﻰ ﻋﻠﻴﻪ‬
‫ﻜﻤ‪‬ﻮﻧ‪‬ﻚ‪‬‬
‫ﺤ ﱢ‬
‫ﻭﻛﹶﻴ‪‬ﻒ‪ ‬ﻳ ‪‬‬
‫}‪‬‬ ‫ﻛﻴﻒ ﻭﺍﷲ ﺗﻌﺎﱃ ﳛﻜﻢ ﺑﻜﻔﺮ ﻣﻦ ﱂ ﳛﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝ ﺗﻌﺎﱃ‬
‫ﻭﻟﹶـﺌ‪‬ﻚ‪‬‬
‫ﺃﹸ ‪‬‬ ‫ﻭﻣ‪‬ﺎ‬
‫‪‬‬ ‫ﺫ‪‬ﻟﻚ‪‬‬
‫ﹶ‬ ‫‪‬ﺑﻌ‪‬ﺪ‪‬‬ ‫ﻣ‪‬ﻦ‬ ‫ﻮﻥﹶ‬
‫ﻳ‪‬ﺘ‪‬ﻮ‪‬ﻟﱠ ‪‬‬ ‫ﺛﹸﻢ‪‬‬ ‫ﺍﻟ ﹼﻠﻪ‪‬‬ ‫ﺣﻜﹾﻢ‪‬‬
‫‪‬‬ ‫ﻓ‪‬ﻴﻬ‪‬ﺎ‬ ‫ﺍﻟﺘ‪‬ﻮ‪‬ﺭ‪‬ﺍﺓﹸ‬ ‫ﻭﻋ‪‬ﻨﺪ‪‬ﻫ‪‬ﻢ‪‬‬
‫‪‬‬
‫ﺆﻣ‪‬ﻨﹺﲔ‪]{‬ﺍﳌﺎﺋﺪﺓ‪ [٤٣:‬ﻓﻼ ﻳﻨﻔﻲ ﺍﻹﳝﺎﻥ ﺇﻻ ﻋﻦ ﻣﻦ ﺍﻋﺮﺽ ﺃﻭ ﺍﺳﺘﻜﱪ ﺃﻭ ﺟﺤﺪ ﻭﻟﻮ ﻛﺎﻥ‬

‫ﺑﹺﺎ ﹾﻟﻤ‪ ‬‬
‫ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﺍﻟﻨﺠﺎﺷﻲ ﳌﺎ ﺻﻠﻰ ﻋﻠﻴﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻌﻠﻢ ﺃﻥ‬
‫ﺍﻟﻨﺠﺎﺷﻲ ﻛﺎﻥ ﳛﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﻣﻦ ﺣﻴﺚ ﺍﻟﻌﻤﻮﻡ ﻭﺍﳋﺼﻮﺹ ﻓﻴﻤﺎ ﺑﻠﻐﻪ ﻭﻗﺪﺭ ﻋﻠﻴﻪ ‪.‬‬
‫ﻓﺈﻥ ﻗﻴﻞ ﻣﺎ ﻣﻌﲎ ﻛﻼﻡ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺭﲪﻪ ﺍﷲ)ﻭﻛﺬﻟﻚ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻣﻦ ﺑﻠﻐﻪ ﺩﻋﻮﺓ ﺍﻟﻨﱯ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺩﺍﺭ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﻋﻠﻢ ﺃﻧﻪ ﺭﺳﻮﻝ ﺍﷲ ﻓﺂﻣﻦ ﺑﻪ‪ ،‬ﻭﺁﻣﻦ ﲟﺎ ﺃﻧﺰﻝ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﺍﺗﻘﻲ ﺍﷲ ﻣﺎ ﺍﺳﺘﻄﺎﻉ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ ﺍﻟﻨﺠﺎﺷﻲ ﻭﻏﲑﻩ‪ ،‬ﻭﱂ ﲤﻜﻨﻪ ﺍﳍﺠﺮﺓ ﺇﱃ ﺩﺍﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻻ‬
‫ﺍﻟﺘﺰﺍﻡ ﲨﻴﻊ ﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ؛ ﻟﻜﻮﻧﻪ ﳑﻨﻮﻋ‪‬ﺎ ﻣﻦ ﺍﳍﺠﺮﺓ ﻭﳑﻨﻮﻋ‪‬ﺎ ﻣﻦ ﺇﻇﻬﺎﺭ ﺩﻳﻨﻪ‪ ،‬ﻭﻟﻴﺲ ﻋﻨﺪﻩ‬
‫ﻣﻦ ﻳﻌﻠﻤﻪ ﲨﻴﻊ ﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻬﺬﺍ ﻣﺆﻣﻦ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ‪ .‬ﻛﻤﺎ ﻛﺎﻥ ﻣﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ﻣﻊ‬
‫ﻗﻮﻡ ﻓﺮﻋﻮﻥ‪ ،‬ﻭﻛﻤﺎ ﻛﺎﻧﺖ ﺍﻣﺮﺃﺓ ﻓﺮﻋﻮﻥ‪ ،‬ﺑﻞ ﻭﻛﻤﺎ ﻛﺎﻥ ﻳﻮﺳﻒ ﺍﻟﺼﺪﻳﻖ ـ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫‪٤٠‬‬
‫ـ ﻣﻊ ﺃﻫﻞ ﻣﺼﺮ؛ ﻓﺈ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻛﻔﺎﺭ‪‬ﺍ‪ ،‬ﻭﱂ ﳝﻜﻨﻪ ﺃﻥ ﻳﻔﻌﻞ ﻣﻌﻬﻢ ﻛﻞ ﻣﺎ ﻳﻌﺮﻓﻪ ﻣﻦ ﺩﻳﻦ‬
‫ﺍﻹﺳﻼﻡ؛ ﻓﺈﻧﻪ ﺩﻋﺎﻫﻢ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ ﻓﻠﻢ ﳚﻴﺒﻮﻩ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﻣﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ‪:‬‬
‫ﻣﻤ‪‬ﺎ ﺟ‪‬ﺎﺀﻛﹸﻢ ﹺﺑﻪ‪ ‬ﺣ‪‬ﺘ‪‬ﻰ ﺇﹺﺫﹶﺍ ﻫ‪‬ﻠﹶﻚ‪‬‬

‫ﺷﻚ‪ ‬‬
‫ﺯﻟﹾﺘ‪‬ﻢ‪ ‬ﻓ‪‬ﻲ ‪‬‬
‫ﻭﹶﻟﻘﹶﺪ‪ ‬ﺟ‪‬ﺎﺀﻛﹸﻢ‪ ‬ﻳ‪‬ﻮﺳ‪‬ﻒ‪ ‬ﻣ‪‬ﻦ ﻗﹶﺒ‪‬ﻞﹸ ﺑﹺﺎﻟﹾﺒ‪‬ﻴ‪‬ﻨ‪‬ﺎﺕ‪ ‬ﹶﻓﻤ‪‬ﺎ ﹺ‬
‫}‪‬‬
‫ﺭﺳ‪‬ﻮﻟﹰﺎ{]ﻏﺎﻓﺮ‪ .[٣٤:‬ﻭﻛﺬﻟﻚ ﺍﻟﻨﺠﺎﺷﻲ‪ ،‬ﻫﻮ ﻭﺇﻥ ﻛﺎﻥ ﻣﻠﻚ‬

‫ﺪﻩ‪ ‬‬
‫ﻌﺚﹶ ﺍﻟ ﱠﻠﻪ‪ ‬ﻣ‪‬ﻦ ‪‬ﺑﻌ‪ ‬‬
‫ﹸﻗﻠﹾﺘ‪‬ﻢ‪ ‬ﻟﹶﻦ ﻳ‪ ‬ﺒ ‪‬‬
‫ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﺑﻞ ﺇﳕﺎ ﺩﺧﻞ ﻣﻌﻪ ﻧﻔﺮ ﻣﻨﻬﻢ؛ ﻭﳍﺬﺍ ﳌﺎ‬ ‫ﺍﻟﻨﺼﺎﺭﻱ‪ ،‬ﻓﻠﻢ ﻳﻄﻌﻪ ﻗﻮﻣﻪ ﰲ‬
‫ﻣﺎﺕ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺃﺣﺪ ﻳﺼﻠﻲ ﻋﻠﻴﻪ‪ ،‬ﻓﺼﻠﻲ ﻋﻠﻴﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﳌﺪﻳﻨﺔ‪ ،‬ﺧﺮﺝ‬
‫ﺑﺎﳌﺴﻠﻤﲔ ﺇﱃ ﺍﳌﺼﻠﻲ ﻓﺼﻔﻬﻢ ﺻﻔﻮﻓﹰﺎ‪ ،‬ﻭﺻﻠﻲ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﺧﱪﻫﻢ ﲟﻮﺗﻪ ﻳﻮﻡ ﻣﺎﺕ ﻭﻗﺎﻝ‪} :‬ﺇﻥ‬
‫ﺃﺧ‪‬ﺎ ﻟﻜﻢ ﺻﺎﳊﹰﺎ ﻣﻦ ﺃﻫﻞ ﺍﳊﺒﺸﺔ ﻣﺎﺕ{‪ .‬ﻭﻛﺜﲑ ﻣﻦ ﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ ـ ﺃﻭ ﺃﻛﺜﺮﻫﺎ ـ ﱂ‬
‫ﻳﻜﻦ ﺩﺧﻞ ﻓﻴﻬﺎ ﻟﻌﺠﺰﻩ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻠﻢ ﻳﻬﺎﺟﺮ‪ ،‬ﻭﱂ ﳚﺎﻫﺪ‪ ،‬ﻭﻻ ﺣﺞ ﺍﻟﺒﻴﺖ‪ ،‬ﺑﻞ ﻗﺪ ﺭﻭﻱ ﺃﻧﻪ‬
‫ﱂ ﻳﺼﻞ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ‪ ،‬ﻭﻻ ﻳﺼﻮﻡ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﻻ ﻳﺆﺩﻱ ﺍﻟﺰﻛﺎﺓ ﺍﻟﺸﺮﻋﻴﺔ؛ ﻷﻥ‬
‫ﺫﻟﻚ ﻛﺎﻥ ﻳﻈﻬﺮ ﻋﻨﺪ ﻗﻮﻣﻪ ﻓﻴﻨﻜﺮﻭﻧﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﻻ ﳝﻜﻨﻪ ﳐﺎﻟﻔﺘﻬﻢ‪ .‬ﻭﳓﻦ ﻧﻌﻠﻢ ﻗﻄﻌ‪‬ﺎ ﺃﻧﻪ ﱂ‬
‫ﻳﻜﻦ ﳝﻜﻨﻪ ﺃﻥ ﳛﻜﻢ ﺑﻴﻨﻬﻢ ﲝﻜﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﷲ ﻗﺪ ﻓﺮﺽ ﻋﻠﻰ ﻧﺒﻴﻪ ﺑﺎﳌﺪﻳﻨﺔ ﺃﻧﻪ ﺇﺫﺍ ﺟﺎﺀﻩ‬
‫ﺬﺭ‪‬ﻩ ﺃﻥ ﻳﻔﺘﻨﻮﻩ ﻋﻦ ﺑﻌﺾ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ‬

‫ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﱂ ﳛﻜﻢ ﺑﻴﻨﻬﻢ ﺇﻻ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﺇﻟﻴﻪ‪ ،‬ﻭﺣ‪ ‬ﱠ‬
‫ﺇﻟﻴﻪ‪.(.‬‬
‫ﻓﺸﻴﺦ ﺍﻹﺳﻼﻡ ﺭﲪﻪ ﺍﷲ ﻳﺘﻜﻠﻢ ﻋﻦ ﻣﺴﺄﻟﺔ ﻻ ﲤﺖ ﲟﺴﺄﻟﺘﻨﺎ ﺑﺼﻠﺔ ﻓﻬﻮ ﻳﺘﻜﻠﻢ ﻋﻤﻦ ﺃﻗﺮ‬
‫ﲝﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﻭﻟﻜﻦ ﻋﻨﺪ ﺍﻟﺘﻔﺼﻴﻞ ﱂ ﻳﺴﺘﻄﻊ ﺃﻥ ﳛﻜﻢ ﺑﻜﻞ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺇﻣﺎ ﻷﻧﻪ ﱂ ﻳﺒﻠﻐﻪ ﺃﻭ ﺃﻧﻪ ﺑﻠﻐﻪ ﻭﱂ ﻳﺴﺘﻄﻊ ﺃﻥ ﳛﻜﻢ ﺑﻪ ﻟﻌﺠﺰﻩ ﻗﺎﻝ ﺭﲪﻪ ﺍﷲ)ﻓﻤﻦ ﱂ ﻳﻠﺘﺰﻡ‬
‫ﲢﻜﻴﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﻴﻤﺎ ﺷﺠﺮ ﺑﻴﻨﻬﻢ ﻓﻘﺪ ﺃﻗﺴﻢ ﺍﷲ ﺑﻨﻔﺴﻪ ﺃﻧﻪ ﻻ ﻳﺆﻣﻦ ﻭﺃﻣﺎ ﻣﻦ ﻛﺎﻥ ﻣﻠﺘﺰﻣﺎ‬
‫ﳊﻜﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺑﺎﻃﻨﺎ ﻭﻇﺎﻫﺮﺍ ﻟﻜﻦ ﻋﺼﻰ ﻭﺍﺗﺒﻊ ﻫﻮﺍﻩ ﻓﻬﺬﺍ ﲟﱰﻟﺔ ﺃﻣﺜﺎﻟﻪ ﻣﻦ ﺍﻟﻌﺼﺎﺓ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﳑﺎ ﳛﺘﺞ ‪‬ﺎ ﺍﳋﻮﺍﺭﺝ ﻋﻠﻰ ﺗﻜﻔﲑ ﻭﻻﺓ ﺍﻷﻣﺮ ﺍﻟﺬﻳﻦ ﻻ ﳛﻜﻤﻮﻥ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﰒ‬
‫ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﻋﺘﻘﺎﺩﻫﻢ ﻫﻮ ﺣﻜﻢ ﺍﷲ ﻭﻗﺪ ﺗﻜﻠﻢ ﺍﻟﻨﺎﺱ ﲟﺎ ﻳﻄﻮﻝ ﺫﻛﺮﻩ ﻫﻨﺎ ﻭﻣﺎ ﺫﻛﺮﺗﻪ ﻳﺪﻝ‬
‫ﻋﻠﻴﻪ ﺳﻴﺎﻕ ﺍﻵﻳﺔ ﻭﺍﳌﻘﺼﻮﺩ ﺃﻥ ﺍﳊﻜﻢ ﺑﺎﻟﻌﺪﻝ ﻭﺍﺟﺐ ﻣﻄﻠﻘﺎ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ﻋﻠﻰ ﻛﻞ‬
‫‪٤١‬‬
‫ﺃﺣﺪ ﻭﻟﻜﻞ ﺃﺣﺪ ﻭﺍﳊﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﻋﻠﻰ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﻮ ﻋﺪﻝ ﺧﺎﺹ‬
‫ﻭﻫﻮ ﺃﻛﻤﻞ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺪﻝ ﻭﺃﺣﺴﻨﻬﺎ ﻭﺍﳊﻜﻢ ﺑﻪ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻭﻛﻞ ﻣﻦ ﺍﺗﺒﻌﻪ ﻭﻣﻦ ﱂ ﻳﻠﺘﺰﻡ ﺣﻜﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻓﻬﻮ ﻛﺎﻓﺮ ﻭﻫﺬﺍ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻷﻣﺔ(‪.‬‬
‫ﻓﺎﻟﻨﺠﺎﺷﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻛﺎﻥ ﻣﻠﺘﺰﻣﺎ ﺣﻜﻤﺎ ﺍﷲ ﻇﺎﻫﺮﺍ ﻭﺑﺎﻃﻨﺎ ﻭﻟﻜﻦ ﻛﺎﻥ ﻳﻌﻤﻞ ﲟﺎ‬
‫ﻋﻠﻢ ﻣﻦ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﺎ ﻋﻠﻤﻪ ﻭﱂ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﱂ ﳚﺐ ﻋﻠﻴﻪ ﺍﻟﻌﻤﻞ ﺑﻪ ﻓﻌﺬﺭﻩ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﻗﺎﻝ ﺭﲪﻪ ﺍﷲ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ )ﻭﳍﺬﺍ ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻧﻪ ﺇﺫﺍ ﻋﺮﻑ ﺍﳊﻖ ﻻ ﳚﻮﺯ ﻟﻪ ﺗﻘﻠﻴﺪ‬
‫ﺃﺣﺪ ﰲ ﺧﻼﻓﻪ‪ ،‬ﻭﺇﳕﺎ ﺗﻨﺎﺯﻋﻮﺍ ﰲ ﺟﻮﺍﺯ ﺍﻟﺘﻘﻠﻴﺪ ﻟﻠﻘﺎﺩﺭ ﻋﻠﻰ ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋﺎﺟﺰ‪‬ﺍ‬
‫ﻋﻦ ﺇﻇﻬﺎﺭ ﺍﳊﻖ ﺍﻟﺬﻱ ﻳﻌﻠﻤﻪ‪ ،‬ﻓﻬﺬﺍ ﻳﻜﻮﻥ ﻛﻤﻦ ﻋﺮﻑ ﺃﻥ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺣﻖ ﻭﻫﻮ ﺑﲔ‬
‫ﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻓﺈﺫﺍ ﻓﻌﻞ ﻣﺎ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﻣﻦ ﺍﳊﻖ‪ ،‬ﻻ ﻳﺆﺍﺧﺬ ﲟﺎ ﻋﺠﺰ ﻋﻨﻪ‪ ،‬ﻭﻫﺆﻻﺀ ﻛﺎﻟﻨﺠﺎﺷﻲ‬
‫ﻣﻦ‪ ‬ﺃﹶﻫ‪‬ﻞﹺ ﺍﹾﻟﻜ‪‬ﺘ‪‬ﺎﺏﹺ‬

‫ﻭﹺﺇﻥﱠ ‪‬‬
‫ﻭﻏﲑﻩ‪ .‬ﻭﻗﺪ ﺃﻧﺰﻝ ﺍﻟﻠﹼﻪ ﰲ ﻫﺆﻻﺀ ﺁﻳﺎﺕ ﻣﻦ ﻛﺘﺎﺑﻪ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬‬
‫ﻭﻣ‪‬ﻦ ﻗﹶﻮ‪‬ﻡﹺ‬
‫ﺰﻝﹶ ﹺﺇﻟﹶﻴ‪‬ﻬﹺﻢ‪]{‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[١٩٩:‬ﻭﻗﻮﻟﻪ‪ } :‬‬
‫ﻭﻣ‪‬ﺂ ﺃﹸﻧ ﹺ‬
‫ﺰﻝﹶ ﹺﺇﻟﹶ ‪‬ﻴﻜﹸﻢ‪ ‬‬
‫ﻣﻦ‪ ‬ﺑﹺﺎﻟ ﹼﻠﻪ‪ ‬‬
‫ﺆ‪‬‬‫ﹶﻟﻤ‪‬ﻦ ﻳ‪ ‬‬
‫ﺮﺳ‪‬ﻮﻝﹺ‬
‫ﺰﻝﹶ ﹺﺇﻟﹶﻰ ﺍﻟ ‪‬‬
‫ﺪﻟﹸﻮﻥﹶ{]ﺍﻷﻋﺮﺍﻑ‪ ،[١٥٩:‬ﻭﻗﻮﻟﻪ‪} :‬ﻣ‪‬ﺎ ﺃﹸﻧ ﹺ‬
‫ﻭﹺﺑﻪ‪ ‬ﻳﻌ‪ ‬‬
‫ﺤﻖ‪ ‬‬
‫ﻣﺔﹲ ﻳ‪‬ﻬ‪‬ﺪ‪‬ﻭﻥﹶ ﺑﹺﺎﹾﻟ ‪‬‬
‫ﻣ‪‬ﻮﺳ‪‬ﻰ ﹸﺃ ‪‬‬
‫ﺤﻖ‪]{‬ﺍﳌﺎﺋﺪﺓ‪ .[٨٣:‬ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﺍﳌﺘﺒﻊ‬

‫ﺮﻓﹸﻮﺍﹾ ﻣ‪‬ﻦ‪ ‬ﺍﹾﻟ ‪‬‬
‫ﻣﻤ‪‬ﺎ ﻋ‪ ‬‬
‫ﻣﻊﹺ ‪‬‬
‫ﺪ‪‬‬‫ﻣﻦ‪ ‬ﺍﻟ ‪‬‬
‫ﺗ‪‬ﺮ‪‬ﻯ ﹶﺃﻋ‪‬ﻴ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﺗﻔ‪‬ﻴﺾ‪ ‬‬
‫ﻟﻠﻤﺠﺘﻬﺪ ﻋﺎﺟﺰ‪‬ﺍ ﻋﻦ ﻣﻌﺮﻓﺔ ﺍﳊﻖ ﻋﻠﻰ ﺍﻟﺘﻔﺼﻴﻞ‪ ،‬ﻭﻗﺪ ﻓﻌﻞ ﻣﺎ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﻣﺜﻠﻪ ﻣﻦ ﺍﻻﺟﺘﻬﺎﺩ‬
‫ﰲ ﺍﻟﺘﻘﻠﻴﺪ ـ ﻓﻬﺬﺍ ﻻ ﻳﺆﺍﺧﺬ ﺇﻥ ﺃﺧﻄﺄ‪ (،‬ﻭﻗﺎﻝ ﺭﲪﻪ ﺍﷲ)ﻭﲢﻘﻴﻖ ﺍﻷﻣﺮ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺍﻧﺘﻘﺎﻝ‬
‫ﺍﻷﻣﺮ ﻋﻦ ﺧﻼﻓﺔ ﺍﻟﻨﺒﻮﺓ ﺇﱃ ﺍﳌﻠﻚ‪ :‬ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻟﻌﺠﺰ ﺍﻟﻌﺒﺎﺩ ﻋﻦ ﺧﻼﻓﺔ ﺍﻟﻨﺒﻮﺓ ﺃﻭ ﺍﺟﺘﻬﺎﺩ‬
‫ﺳﺎﺋﻎ ﺃﻭ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺫﻟﻚ ﻋﻠﻤﺎ ﻭﻋﻤﻼ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻣﻊ ﺍﻟﻌﺠﺰ ﻋﻠﻤﺎ ﺃﻭ ﻋﻤﻼ ﻛﺎﻥ ﺫﻭ‬
‫ﺍﳌﻠﻚ ﻣﻌﺬﻭﺭﺍ ﰲ ﺫﻟﻚ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺧﻼﻓﺔ ﺍﻟﻨﺒﻮﺓ ﻭﺍﺟﺒﺔ ﻣﻊ ﺍﻟﻘﺪﺭﺓ‪ ،‬ﻛﻤﺎ ﺗﺴﻘﻂ ﺳﺎﺋﺮ‬
‫ﺍﻟﻮﺍﺟﺒﺎﺕ ﻣﻊ ﺍﻟﻌﺠﺰ ﻛﺤﺎﻝ ﺍﻟﻨﺠﺎﺷﻲ ﳌﺎ ﺃﺳﻠﻢ ﻭﻋﺠﺰ ﻋﻦ ﺇﻇﻬﺎﺭ ﺫﻟﻚ ﰲ ﻗﻮﻣﻪ(‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺴﺄﻟﺘﻨﺎ ﻓﻬﻲ ﻓﻴﻤﻦ ﺩﺧﻞ ﳎﻠﺴﺎ ﻳﺸﺮﻉ ﻓﻴﻪ ﻛﻤﺎ ﻳﺸﺮﻉ ﺍﷲ ﺗﻌﺎﱃ ﻭﳛﻠﻞ ﻭﳛﺮﻡ‬
‫ﻛﻤﺎ ﺃﻥ ﺍﷲ ﳛﻠﻞ ﻭﳛﺮﻡ ﻭﻟﻮ ﺃﻥ ﺍﻟﻨﺠﺎﺷﻲ ﻓﻌﻞ ﻣﺜﻞ ﻫﺬﺍ ﱂ ﻳﺘﻮﻗﻒ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫‪٤٢‬‬
‫ﻭﺳﻠﻢ ﰲ ﻛﻔﺮﻩ ﻓﻔﺮﻕ ﺑﲔ ﺃﻥ ﻳﻌﻤﻞ ﺍﳌﺴﻠﻢ ﲟﺎ ﺑﻠﻐﻪ ﻣﻦ ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﺎ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﳑﺎ‬
‫ﺑﻠﻐﻪ ﻭﺑﲔ ﻣﻦ ﺷﺮﻉ ﺗﺸﺮﻳﻌﺎﺕ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﻮ ﻳﻌﻠﻢ ﺑﺄﻥ ﺷﺮﻉ ﺍﷲ ﺗﻌﺎﱃ ﳜﺎﻟﻔﻬﺎ ﺃﻭ ﻧﺼﺐ‬
‫ﻧﻔﺴﻪ ﻣﺸﺮﻋﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻭﻫﻮ ﻳﻌﻠﻢ ﺃ‪‬ﻢ ﻳﻄﻠﺒﻮﻥ ﻣﻨﻪ ﺃﻥ ﳛﻜﻢ ﺑﺎﻟﻄﺎﻏﻮﺕ ﻭﻳﻄﻠﺒﻮﻥ ﻣﻨﻪ‬
‫ﺃﻥ ﻳﻨﺼﺐ ﻧﻔﺴﻪ ﺭﺑﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻭﻫﻮ ﻳﺮﺿﻰ ‪‬ﺬﺍ ‪.‬‬
‫ﻭﻣﺴﺄﻟﺘﻨﺎ ﻓﻴﻤﻦ ﺗﺮﻙ ﺣﻜﻢ ﺍﷲ ﺑﺎﻟﻜﻠﻴﺔ ﻓﻠﻢ ﻳﻠﺘﺰﻡ ﺣﻜﻢ ﺍﷲ ﺑﻞ ﺣﻜﻢ ﺑﺎﻟﻘﻮﺍﻧﲔ ﻓﻨﺒﺬ‬
‫ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺍﺀ ﻇﻬﺮﻩ ﻭﺍﺳﺘﺒﺪﻟﻪ ﲝﻜﻢ ﺍﻟﻄﺎﻏﻮﺕ ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻳﻨﻄﺒﻖ ﻋﻠﻴﻪ ﻗﻮﻟﻪ‬
‫ﺳ ﹶﻠﻤ‪‬ﻮﺍﹾ ﻟ‪‬ﻠﱠﺬ‪‬ﻳﻦ‪ ‬ﻫ‪‬ﺎﺩ‪‬ﻭﺍﹾ‬

‫ﺤﻜﹸﻢ‪ ‬ﺑﹺﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺒﹺﻴ‪‬ﻮﻥﹶ ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﹶﺃ ‪‬‬
‫ﻭﻧ‪‬ﻮﺭ‪ ‬ﻳ ‪‬‬
‫ﺰﻟﹾﻨ‪‬ﺎ ﺍﻟﺘ‪‬ﻮ‪‬ﺭ‪‬ﺍﺓﹶ ﻓ‪‬ﻴﻬ‪‬ﺎ ﻫ‪‬ﺪ‪‬ﻯ ‪‬‬
‫}ﹺﺇﻧ‪‬ﺎ ﺃﹶﻧ ‪‬‬ ‫ﺗﻌﺎﱃ‬
‫ﻮﺍﹾ ﺍﻟﻨ‪‬ﺎﺱ‪‬‬
‫ﺨﺸ‪ ‬‬
‫ﻋﻠﹶ ‪‬ﻴﻪ‪ ‬ﺷ‪‬ﻬ‪‬ﺪ‪‬ﺍﺀ ﹶﻓﻼﹶ ‪‬ﺗ ‪‬‬
‫ﻭﻛﹶﺎﻧ‪‬ﻮﺍﹾ ‪‬‬
‫ﻔﻈﹸﻮﺍﹾ ﻣ‪‬ﻦ ﻛ‪‬ﺘ‪‬ﺎﺏﹺ ﺍﻟﻠﹼﻪ‪ ‬‬
‫ﺤ‪‬‬‫ﻷﺣ‪‬ﺒ‪‬ﺎﺭ‪ ‬ﹺﺑﻤ‪‬ﺎ ﺍﺳ‪‬ﺘ ‪‬‬
‫ﺮﺑ‪‬ﺎﻧﹺﻴ‪‬ﻮﻥﹶ ﻭ‪‬ﺍ َ‬
‫ﻭ‪‬ﺍﻟ ‪‬‬
‫ﻭﻟﹶـ‪‬ﺌﻚ‪ ‬ﻫ‪‬ﻢ‪‬‬
‫ﺰﻝﹶ ﺍﻟ ﹼﻠﻪ‪ ‬ﻓﹶﺄﹸ ‪‬‬
‫ﻭﻣ‪‬ﻦ ﻟﱠﻢ‪ ‬ﻳ ‪‬‬
‫ﻭﻻﹶ ‪‬ﺗﺸ‪‬ﺘ‪‬ﺮ‪‬ﻭﺍﹾ ﺑﹺﺂﻳ‪‬ﺎﺗ‪‬ﻲ ﹶﺛﻤ‪‬ﻨﺎﹰ ﻗﹶﻠ‪‬ﻴﻼﹰ ‪‬‬
‫ﻮﻥ‪ ‬‬
‫ﺧﺸ‪ ‬‬
‫ﻭ‪‬ﺍ ‪‬‬
‫ﺍﹾﻟﻜﹶﺎﻓ‪‬ﺮ‪‬ﻭﻥﹶ{]ﺍﳌﺎﺋﺪﺓ‪ [٤٤:‬ﻭﲨﻴﻊ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﲢﻜﻢ ﺑﻜﻔﺮ ﻣﻦ ﱂ ﳛﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭﻗﺎﻝ‬
‫ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺭﲪﻪ ﺍﷲ)ﻭﻣﻌﻠﻮﻡ ﺑﺎﻻﺿﻄﺮﺍﺭ ﻣﻦ ﺩﻳﻦ ﺍﳌﺴﻠﻤﲔ ﻭﺑﺎﺗﻔﺎﻕ ﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ‪ :‬ﺃﻥ‬
‫ﻣﻦ ﺳﻮﻍ ﺍﺗﺒﺎﻉ ﻏﲑ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﻭ ﺍﺗﺒﺎﻉ ﺷﺮﻳﻌﺔ ﻏﲑ ﺷﺮﻳﻌﺔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪،‬‬
‫ﻓﻬﻮ ﻛﺎﻓﺮ‪ .‬ﻭﻫﻮ ﻛﻜﻔﺮ ﻣﻦ ﺁﻣﻦ ﺑﺒﻌﺾ ﺍﻟﻜﺘﺎﺏ ﻭﻛﻔﺮ ﺑﺒﻌﺾ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﹺﺇﻥﱠ‬
‫ﻣﻦ‪ ‬ﺑﹺ‪‬ﺒﻌ‪‬ﺾﹴ‬
‫ﺆ‪‬‬
‫ﺳﻠ‪‬ﻪ‪ ‬ﻭ‪‬ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻧ‪ ‬‬
‫ﺭ ‪‬‬
‫ﻭ‪‬‬‫ﺮﻗﹸﻮﺍﹾ ﺑ‪ ‬ﻴﻦ‪ ‬ﺍﻟﻠﹼﻪ‪ ‬‬
‫ﻭﻳ‪‬ﺮﹺﻳﺪ‪‬ﻭﻥﹶ ﺃﹶﻥ ‪‬ﻳﻔﹶ ‪‬‬
‫ﺳﻠ‪‬ﻪ‪ ‬‬
‫ﺭ ‪‬‬
‫ﻭ‪‬‬‫ﻜﻔﹸﺮ‪‬ﻭﻥﹶ ﺑﹺﺎﻟ ﹼﻠﻪ‪ ‬‬
‫ﺍﻟﱠﺬ‪‬ﻳﻦ‪ ‬ﻳ ﹾ‬
‫ﺪﻧ‪‬ﺎ‬
‫ﻭﹶﺃﻋ‪‬ﺘ‪ ‬‬
‫ﺣﻘ‪‬ﺎ ‪‬‬
‫ﻭﻟﹶـ‪‬ﺌﻚ‪ ‬ﻫ‪‬ﻢ‪ ‬ﺍﹾﻟﻜﹶﺎﻓ‪‬ﺮ‪‬ﻭﻥﹶ ‪‬‬
‫ﺫ‪‬ﻟﻚ‪ ‬ﺳ‪‬ﺒﹺﻴﻼﹰ ﺃﹸ ‪‬‬
‫ﻭﻳ‪‬ﺮﹺﻳﺪ‪‬ﻭﻥﹶ ﺃﹶﻥ ﻳ‪‬ﺘﺨ‪‬ﺬﹸﻭﺍﹾ ﺑ‪ ‬ﻴﻦ‪ ‬ﹶ‬
‫ﻌﺾﹴ ‪‬‬
‫ﻜﻔﹸﺮ‪ ‬ﺑﹺ‪‬ﺒ ‪‬‬
‫ﻭ‪‬ﻧ ﹾ‬
‫‪‬‬
‫‪‬ﻟ ﹾﻠﻜﹶﺎﻓ‪‬ﺮﹺﻳﻦ‪ ‬ﻋ‪‬ﺬﹶﺍﺑ‪‬ﺎ ﻣ‪‬ﻬﹺﻴﻨ‪‬ﺎ{]ﺍﻟﻨﺴﺎﺀ‪.([١٥٠،١٥١:‬‬
‫ﺑﻞ ﻭﻣﻦ ﻣﺴﺄﻟﺘﻨﺎ ﻟﻮ ﺃﻧﻪ ﺣﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﰒ ﺷﺮﻉ ﺃﻭ ﺣﻠﻞ ﻭﺣﺮﻡ‬
‫ﻭﺧﺎﻟﻒ ﰲ ﺑﻌﺾ ﺃﺣﻜﺎﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﻟﻮ ﺣﻜﻢ ﻭﺍﺣﺪ ﻭﻣﺜﻠﻪ ﻻ ﳚﻬﻠﻪ ﻓﻤﺜﻞ ﻫﺬﺍ ﻳﻜﻔﺮ ﺑﺈﲨﺎﻉ‬
‫ﺍﳌﺴﻠﻤﲔ ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺭﲪﻪ ﺍﷲ)ﻭﺍﻹﻧﺴﺎﻥ ﻣﱴ ﺣﻠﻞ ﺍﳊﺮﺍﻡ ﺍ‪‬ﻤﻊ ﻋﻠﻴﻪ؛ ﺃﻭ ﺣﺮﻡ‬
‫ﺍﳊﻼﻝ ﺍ‪‬ﻤﻊ ﻋﻠﻴﻪ؛ ﺃﻭ ﺑﺪﻝ ﺍﻟﺸﺮﻉ ﺍ‪‬ﻤﻊ ﻋﻠﻴﻪ؛ ﻛﺎﻥ ﻛﺎﻓﺮﺍ ﻣﺮﺗﺪﺍ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻔﻘﻬﺎﺀ‪.(.‬‬
‫ﻓﺎﻟﻔﺮﻕ ﻭﺍﺿﺢ ﺑﲔ ﺣﺎﻝ ﺍﻟﻨﺠﺎﺷﻲ ﺭﲪﻪ ﺍﷲ ﻭﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﺑﲔ ﺣﺎﻝ ﺍﻟﻄﻮﺍﻏﻴﺖ‬
‫‪٤٣‬‬
‫ﺍﻟﻴﻮﻡ ﻛﻤﺎ ﺑﻴﻨﺎ ﺑﺎﻷﺩﻟﺔ ﺍﻟﻘﻮﺍﻃﻊ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻓﻬﺆﻻﺀ ﺍﻟﻄﻮﺍﻏﻴﺖ ﻳﻌﻠﻤﻮﻥ ﻭﺟﻮﺏ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﻭﻣﻊ ﺫﻟﻚ ﳛﻜﻤﻮﻥ‬
‫ﺍﻟﺪﺳﺎﺗﲑ ﻋﻠﻰ ﺭﻗﺎﺏ ﺍﻟﻨﺎﺱ ﻭﻳﻠﺰﻣﻮﻥ ﺍﻟﻨﺎﺱ ‪‬ﺎ ﻭﻳﻌﺎﻗﺒﻮﻥ ﻣﻦ ﺃﺭﺍﺩ ﺗﻘﻮﻳﺾ ﻫﺬﻩ ﺍﻟﻄﻮﺍﻏﻴﺖ‬
‫ﻭﲢﻄﻴﻤﻬﺎ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻳﺆﻣﻨﻮﻥ ﺑﻮﺟﻮﺏ ﺍﳊﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﳌﺎ ﺭﺃﻳﺘﻬﻢ ﺗﺮﻛﻮﺍ ﺣﻜﻢ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻭﺍﻟﺘﺰﻣﻮﺍ ﺃﺣﻜﺎﻡ ﺍﻟﻄﺎﻏﻮﺕ ﻓﻬﻞ ﻳﻈﻦ ﻋﺎﻗﻞ ﻓﻀﻼ ﻋﻦ ﻣﺴﻠﻢ ﺃﻥ ﺍﻟﻨﺠﺎﺷﻲ ﻣﻊ ﻛﻤﺎﻝ‬
‫ﺇﳝﺎﻧﻪ ﻳﺘﺮﻙ ﺍﳊﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﻭﻳﻠﺘﺰﻡ ﺣﻜﻢ ﺍﻟﻄﺎﻏﻮﺕ ﻛﻤﺎ ﻳﻔﻌﻞ ﺍﻟﻄﻮﺍﻏﻴﺖ ﺍﻟﻴﻮﻡ ﻓﺴﺒﺤﺎﻥ‬
‫ﺍﷲ ﺃﻳﻦ ﺫﻫﺒﺖ ﻋﻘﻮﻝ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﺇﻥ ﻛﺎﻧﺖ ﳍﻢ ﻋﻘﻮﻝ ‪.‬‬
‫ﰒ ﺃﻧﻪ ﻫﻨﺎﻙ ﻓﺮﻕ ﺑﲔ ﻣﻦ ﺃﻇﻬﺮ ﺍﻟﻜﻔﺮ ﺍﻟﺒﻮﺍﺡ ﻭﺍﻟﺘﺰﻡ ﺣﻜﻢ ﺍﻟﻄﺎﻏﻮﺕ ﻭﺃﻇﻬﺮ ﻫﺬﺍ‬
‫ﺍﳊﻜﻢ ﻭﺩﻋﺎ ﺇﻟﻴﻪ ﻭﻋﺎﻗﺐ ﻣﻦ ﺧﺎﻟﻔﻪ ﻭﺃﻟﺰﻡ ﺑﻪ ﻭﺑﲔ ﻣﻦ ﻛﺘﻢ ﺍﳊﻖ ﻭﱂ ﻳﻈﻬﺮ ﺍﻟﺒﺎﻃﻞ‬
‫ﻓﺎﻟﻨﺠﺎﺷﻲ ﺭﲪﻪ ﺍﷲ ﻛﺎﻥ ﳛﻜﻢ ﲝﻜﻢ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﻭﱂ ﻳﻈﻬﺮ ﻟﻠﻜﻔﺎﺭ ﻣﻮﺍﻓﻘﺘﻪ ﻋﻠﻰ ﺩﻳﻨﻬﻢ‬
‫ﻭﺇﻻ ﱂ ﻳﻜﻦ ﻣﺴﻠﻤﺎ ﻭﺇﳕﺎ ﻛﺘﻢ ﺇﳝﺎﻧﻪ ﻭﻳﺘﺮﻙ ﻣﺎ ﻻ ﻳﻘﺪﺭ ﻋﻠﻲ ﺍﳊﻜﻢ ﺑﻪ ﳑﺎ ﻋﻠﻤﻪ ﻭﺣﻜﻢ ﲟﺎ‬
‫ﻗﺪﺭ ﻋﻠﻴﻪ ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺭﲪﻪ ﺍﻟﻠـﻪ)ﻓﺎﳌﺆﻣﻦ ﺇﺫﺍ ﻛﺎﻥ ﺑﲔ ﺍﻟﻜﻔﺎﺭ ﻭﺍﻟﻔﺠﺎﺭ ﱂ ﻳﻜﻦ ﻋﻠﻴﻪ‬
‫ﺃﻥ ﳚﺎﻫﺪﻫﻢ ﺑﻴﺪﻩ ﻣﻊ ﻋﺠﺰﻩ ﻭﻟﻜﻦ ﺇﻥ ﺃﻣﻜﻨﻪ ﺑﻠﺴﺎﻧﻪ ﻭﺇﻻ ﻓﺒﻘﻠﺒﻪ ﻣﻊ ﺃﻧﻪ ﻻ ﻳﻜﺬﺏ ﻭﻳﻘﻮﻝ‬
‫ﺑﻠﺴﺎﻧﻪ ﻣﺎ ﻟﻴﺲ ﰲ ﻗﻠﺒﻪ ﺇﻣﺎ ﺃﻥ ﻳﻈﻬﺮ ﺩﻳﻨﻪ ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﺘﻤﻪ ﻭﻫﻮ ﻣﻊ ﻫﺬﺍ ﻻ ﻳﻮﺍﻓﻘﻬﻢ ﻋﻠﻰ‬
‫ﺩﻳﻨﻬﻢ ﻛﻠﻪ ﺑﻞ ﻏﺎﻳﺘﻪ ﺃﻥ ﻳﻜﻮﻥ ﻛﻤﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ﻭﺃﻣﺮﺃﺓ ﻓﺮﻋﻮﻥ ﻭﻫﻮ ﱂ ﻳﻜﻦ ﻣﻮﺍﻓﻘﺎ ﳍﻢ‬
‫ﻋﻠﻰ ﲨﻴﻊ ﺩﻳﻨﻬﻢ ﻭﻻ ﻛﺎﻥ ﻳﻜﺬﺏ ﻭﻻ ﻳﻘﻮﻝ ﺑﻠﺴﺎﻧﻪ ﻣﺎ ﻟﻴﺲ ﰲ ﻗﻠﺒﻪ ﺑﻞ ﻛﺎﻥ ﻳﻜﺘﻢ ﺇﳝﺎﻧﻪ‪.‬‬
‫ﻭﻛﺘﻤﺎﻥ ﺍﻟﺪﻳﻦ ﺷﻲﺀ ﻭﺇﻇﻬﺎﺭ ﺍﻟﺪﻳﻦ ﺍﻟﺒﺎﻃﻞ ﺷﻲﺀ ﺁﺧﺮ ﻓﻬﺬﺍ ﱂ ﻳﺒﺤﻪ ﺍﷲ ﻗﻂ ﺇﻻ ﳌﻦ ﺃﻛﺮﻩ‬
‫ﲝﻴﺚ ﺃﺑﻴﺢ ﻟﻪ ﺍﻟﻨﻄﻖ ﺑﻜﻠﻤﺔ ﺍﻟﻜﻔﺮ ﻭﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﻓﺮﻕ ﺑﲔ ﺍﳌﻨﺎﻓﻖ ﻭﺍﳌﻜﺮﻩ ﻋﺎﻣﺎ ﻣﻦ ﲨﻬﻮﺭ‬
‫ﺑﲏ ﺁﺩﻡ ﺑﻞ ﺍﳌﺴﻠﻢ ﻳﻜﻮﻥ ﺃﺳﲑﺍ ﺃﻭ ﻣﻨﻔﺮﺩﺍ ﰲ ﺑﻼﺩ ﺍﻟﻜﻔﺮ ﻭﻻ ﺃﺣﺪ ﻳﻜﺮﻫﻪ ﻋﻠﻰ ﻛﻠﻤﻪ‬
‫ﺍﻟﻜﻔﺮ ﻭﻻ ﻳﻘﻮﳍﺎ ﻭﻻ ﻳﻘﻮﻝ ﺑﻠﺴﺎﻧﻪ ﻣﺎ ﻟﻴﺲ ﰲ ﻗﻠﺒﻪ ﻭﻗﺪ ﳛﺘﺎﺝ ﺇﱃ ﺃﻥ ﻳﻠﲔ ﻟﻨﺎﺱ ! ﻣﻦ‬
‫‪٤٤‬‬
‫ﺍﻟﻜﻔﺎﺭ ﻟﻴﻈﻨﻮﻩ ﻣﻨﻬﻢ ﻭﻫﻮ ﻣﻊ ﻫﺬﺍ ﻻ ﻳﻘﻮﻝ ﺑﻠﺴﺎﻧﻪ ﻣﺎ ﻟﻴﺲ ﰲ ﻗﻠﺒﻪ ﺑﻞ ﻳﻜﺘﻢ ﻣﺎ ﰲ ﻗﻠﺒﻪ‬
‫ﻭﻓﺮﻕ ﺑﲔ ﺍﻟﻜﺬﺏ ﻭﺑﲔ ﺍﻟﻜﺘﻤﺎﻥ ﻓﻜﺘﻤﺎﻥ ﻣﺎ ﰲ ﺍﻟﻨﻔﺲ ﻳﺴﺘﻌﻤﻠﻪ ﺍﳌﺆﻣﻦ ﺣﻴﺚ ﻳﻌﺬﺭﻩ ﺍﷲ ﰲ‬
‫ﺍﻹﻇﻬﺎﺭ ﻛﻤﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﻳﺘﻜﻠﻢ ﺑﺎﻟﻜﻔﺮ ﻓﻼ ﻳﻌﺬﺭﻩ ﺇﻻ ﺇﺫﺍ ﺃﻛﺮﻩ ﻭﺍﳌﻨﺎﻓﻖ‬
‫ﺍﻟﻜﺬﺍﺏ ﻻ ﻳﻌﺬﺭ ﲝﺎﻝ ﻭﻟﻜﻦ ﰲ ﺍﳌﻌﺎﺭﻳﺾ ﻣﻨﺪﻭﺣﺔ ﻋﻦ ﺍﻟﻜﺬﺏ ﰒ ﺫﻟﻚ ﺍﳌﺆﻣﻦ ﺍﻟﺬﻱ ﻳﻜﺘﻢ‬
‫ﺇﳝﺎﻧﻪ ﻳﻜﻮﻥ ﺑﲔ ﺍﻟﻜﻔﺎﺭ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﻠﻤﻮﻥ ﺩﻳﻨﻪ ﻭﻫﻮ ﻣﻊ ﻫﺬﺍ ﻣﺆﻣﻦ ﻋﻨﺪﻫﻢ ﳛﺒﻮﻧﻪ ﻭﻳﻜﺮﻣﻮﻧﻪ‬
‫ﻷﻥ ﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ ﰲ ﻗﻠﺒﻪ ﻳﻮﺟﺐ ﺃﻥ ﻳﻌﺎﻣﻠﻬﻢ ﺑﺎﻟﺼﺪﻕ ﻭﺍﻷﻣﺎﻧﺔ ﻭﺍﻟﻨﺼﺢ ﻭﺇﺭﺍﺩﺓ ﺍﳋﲑ ‪‬ﻢ‬
‫ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﻮﺍﻓﻘﺎ ﳍﻢ ﻋﻠﻰ ﺩﻳﻨﻬﻢ ﻛﻤﺎ ﻛﺎﻥ ﻳﻮﺳﻒ ﺍﻟﺼﺪﻳﻖ ﻳﺴﲑ ﰲ ﺃﻫﻞ ﻣﺼﺮ ﻭﻛﺎﻧﻮﺍ‬
‫ﻛﻔﺎﺭﺍ ﻭﻛﻤﺎ ﻛﺎﻥ ﻣﺆﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ﻳﻜﺘﻢ ﺇﳝﺎﻧﻪ ﻭﻣﻊ ﻫﺬﺍ ﻛﺎﻥ ﻳﻌﻈﻢ ﻣﻮﺳﻰ ﻭﻳﻘﻮﻝ‬
‫}ﺃﺗﻘﺘﻠﻮﻥ ﺭﺟﻼ ﺃﻥ ﻳﻘﻮﻝ ﺭﰊ ﺍﷲ{‪.(.‬‬
‫ﻭﻗﺎﻝ ﺭﲪﻪ ﺍﷲ)ﻭﻛﺬﻟﻚ ﺍﻟﻨﺠﺎﺷﻲ ﻫﻮ ﻭﺇﻥ ﻛﺎﻥ ﻣﻠﻚ ﺍﻟﻨﺼﺎﺭﻯ ﻓﻠﻢ ﻳﻄﻌﻪ ﻗﻮﻣﻪ ﰲ‬
‫ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻹﺳﻼﻡ ﺑﻞ ﺇﳕﺎ ﺩﺧﻞ ﻣﻌﻪ ﻧﻔﺮ ﻣﻨﻬﻢ ﻭﳍﺬﺍ ﳌﺎ ﻣﺎﺕ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﻣﻦ ﻳﺼﻠﻲ ﻋﻠﻴﻪ‬
‫ﻓﺼﻠﻰ ﻋﻠﻴﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﳌﺪﻳﻨﺔ ﺧﺮﺝ ﺑﺎﳌﺴﻠﻤﲔ ﺇﱃ ﺍﳌﺼﻠﻰ ﻓﺼﻔﻬﻢ‬
‫ﺻﻔﻮﻓﺎ ﻭﺻﻠﻰ ﻋﻠﻴﻪ ﻭﺃﺧﱪﻫﻢ ﲟﻮﺗﻪ ﻳﻮﻡ ﻣﺎﺕ ﻭﻗﺎﻝ ﺇﻥ ﺃﺧﺎ ﻟﻜﻢ ﺻﺎﳊﺎ ﻣﻦ ﺃﻫﻞ ﺍﳊﺒﺸﺔ‬
‫ﻣﺎﺕ ﻭﻛﺜﲑ ﻣﻦ ﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ ﺃﻭ ﺃﻛﺜﺮﻫﺎ ﱂ ﻳﻜﻦ ﺩﺧﻞ ﻓﻴﻬﺎ ﻟﻌﺠﺰﻩ ﻋﻦ ﺫﻟﻚ ﻓﻠﻢ ﻳﻬﺎﺟﺮ‬
‫ﻭﱂ ﳚﺎﻫﺪ ﻭﻻ ﺣﺞ ﺍﻟﺒﻴﺖ ﺑﻞ ﻗﺪ ﺭﻭﻯ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻳﺼﻠﻲ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻭﻻ ﻳﺼﻮﻡ ﺷﻬﺮ‬
‫ﺭﻣﻀﺎﻥ ﻭﻻ ﻳﺆﺩﻱ ﺍﻟﺰﻛﺎﺓ ﺍﻟﺸﺮﻋﻴﺔ ﻷﻥ ﺫﻟﻚ ﻛﺎﻥ ﻳﻈﻬﺮ ﻋﻨﺪ ﻗﻮﻣﻪ ﻓﻴﻨﻜﺮﻭﻧﻪ ﻋﻠﻴﻪ ﻭﻫﻮ ﻻ‬
‫ﳝﻜﻨﻪ ﳐﺎﻟﻔﺘﻬﻢ ﻭﳓﻦ ﻧﻌﻠﻢ ﻗﻄﻌﺎ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﳝﻜﻨﻪ ﺃﻥ ﳛﻜﻢ ﺑﻴﻨﻬﻢ ﲝﻜﻢ ﺍﻟﻘﺮﺁﻥ ﻭﺍﷲ ﻗﺪ‬
‫ﻓﺮﺽ ﻋﻠﻰ ﻧﺒﻴﻪ ﺑﺎﳌﺪﻳﻨﺔ ﺃﻧﻪ ﺇﺫﺍ ﺟﺎﺀﻩ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﱂ ﳛﻜﻢ ﺑﻴﻨﻬﻢ ﺇﻻ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﺇﻟﻴﻪ‬
‫ﻭﺣﺬﺭﻩ ﺃﻥ ﻳﻔﺘﻨﻮﻩ ﻋﻦ ﺑﻌﺾ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺇﻟﻴﻪ ﻭﻫﺬﺍ ﻣﺜﻞ ﺍﳊﻜﻢ ﰲ ﺍﻟﺰﻧﺎ ﻟﻠﻤﺤﺼﻦ ﲝﺪ‬
‫ﺍﻟﺮﺟﻢ ﻭﰲ ﺍﻟﺪﻳﺎﺕ ﺑﺎﻟﻌﺪﻝ ﻭﺍﻟﺘﺴﻮﻳﺔ ﰲ ﺍﻟﺪﻣﺎﺀ ﺑﲔ ﺍﻟﺸﺮﻳﻒ ﻭﺍﻟﻮﺿﻴﻊ ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ‬
‫ﻭﺍﻟﻌﲔ ﺑﺎﻟﻌﲔ ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻭﺍﻟﻨﺠﺎﺷﻲ ﻣﺎ ﻛﺎﻥ ﳝﻜﻨﻪ ﺃﻥ ﳛﻜﻢ ﲝﻜﻢ ﺍﻟﻘﺮﺁﻥ ﻓﺈﻥ ﻗﻮﻣﻪ ﻻ‬
‫‪٤٥‬‬
‫ﻳﻘﺮﻭﻧﻪ ﻋﻠﻰ ﺫﻟﻚ ﻭﻛﺜﲑﺍ ﻣﺎ ﻳﺘﻮﱃ ﺍﻟﺮﺟﻞ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﺘﺘﺎﺭ ﻗﺎﺿﻴﺎ ﺑﻞ ﻭﺇﻣﺎﻣﺎ ﻭﰲ ﻧﻔﺴﻪ‬
‫ﺃﻣﻮﺭ ﻣﻦ ﺍﻟﻌﺪﻝ ﻳﺮﻳﺪ ﺃﻥ ﻳﻌﻤﻞ ‪‬ﺎ ﻓﻼ ﳝﻜﻨﻪ ﺫﻟﻚ ﺑﻞ ﻫﻨﺎﻙ ﻣﻦ ﳝﻨﻌﻪ ﺫﻟﻚ ﻭﻻ ﻳﻜﻠﻒ ﺍﷲ‬
‫ﻧﻔﺴﺎ ﺇﻻ ﻭﺳﻌﻬﺎ ﻭﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻋﻮﺩﻱ ﻭﺃﻭﺫﻱ ﻋﻠﻰ ﺑﻌﺾ ﻣﺎ ﺃﻗﺎﻣﻪ ﻣﻦ ﺍﻟﻌﺪﻝ ﻭﻗﻴﻞ‬
‫ﺇﻧﻪ ﺳﻢ ﻋﻠﻰ ﺫﻟﻚ ﻓﺎﻟﻨﺠﺎﺷﻲ ﻭﺃﻣﺜﺎﻟﻪ ﺳﻌﺪﺍﺀ ﰲ ﺍﳉﻨﺔ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﱂ ﻳﻠﺘﺰﻣﻮﺍ ﻣﻊ ﺷﺮﺍﺋﻊ‬
‫ﺍﻹﺳﻼﻡ ﻣﺎ ﻻ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻰ ﺍﻟﺘﺰﺍﻣﻪ ﺑﻞ ﻛﺎﻧﻮﺍ ﳛﻜﻤﻮﻥ ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﱵ ﳝﻜﻨﻬﻢ ﺍﳊﻜﻢ ‪‬ﺎ(‪.‬‬
‫ﻓﻜﻼﻡ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﺻﺮﻳﺢ ﺑﺄﻧﻪ ﻻ ﻳﺮﻳﺪ ﻣﺎ ﻳﺮﻳﺪﻩ ﻣﻦ ﺍﺣﺘﺞ ﺑﻜﻼﻣﻪ ﰲ ﺩﺧﻮﻝ ﻫﺬﻩ‬
‫ﺍ‪‬ﺎﻟﺲ ﺍﻟﺸﺮﻛﻴﺔ ﻭﺇﳕﺎ ﻳﺮﻳﺪ ﻣﻦ ﺍﻟﺘﺰﻡ ﺣﻜﻢ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﻇﺎﻫﺮﺍ ﻭﺑﺎﻃﻨﺎ ﰒ ﺃﻧﻪ ﻻ ﻳﻘﺪﺭ‬
‫ﺍﳊﻜﻢ ﺑﺒﻌﺾ ﺣﻜﻢ ﺍﷲ ﺗﻌﺎﱃ ﻟﻌﺪﻡ ﻗﺪﺭﺗﻪ ﺃﻭ ﻟﻌﺪﻡ ﻭﺻﻮﻟﻪ ﺇﻟﻴﻪ‪.‬‬
‫ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬‬
‫‪٤٦‬‬

Hukm Ad-Dimuqratiya 2 - Abu Mariam Al-Moukhlif أبو مريم المخلف

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Hukm Ad-Dimuqratiya 2 - Abu Mariam Al-Moukhlif أبو مريم المخلف

Uploaded by

Copyright:

Available Formats

‫ﺣﻜﻢ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﻟﺸﻴﺦ ﺃﰊ ﻣﺮﱘ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻃﻼﻉ ﺍﳌﺨﻠﻒ‬

‫ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ‬

‫ﻣﻦ ﺣﻴﺎﺓ ﺍﳌﺴﻠﻤﲔ ﲝﻴﺚ ﻳﺒﻘﻰ ﻟﻠﻤﺴﻠﻤﲔ ﺍﺳﻢ ﺍﻹﺳﻼﻡ ﻣﻦ ﻏﲑ ﺣﻘﻴﻘﺔ‪.‬‬

‫ﻋﻨﻬﻢ ﻭﻗﺎﻣﻮﺍ ‪‬ﺬﺍ ﺍﻟﺪﻭﺭ ﺍﳋﻄﲑ ﺃﳝﺎ ﻗﻴﺎﻡ‪.‬‬

‫ﻳﺴﺘﻄﻴﻌﻮﻧﻪ ﳌﺎ ﻳﻌﻠﻤﻮﻥ ﺃﻥ ﲢﻄﻴﻤﻪ ﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﻫﺰﳝﺔ ﻟﻠﻜﻔﺎﺭ ﻭﺩﺣﺮ ﻟﻐﺰﻭﻫﻢ ﺍﻟﻔﻜﺮﻱ‪.‬‬

‫ﻭﻗﺒﻞ ﺃﻥ ﻧﺒﲔ ﺣﻜﻢ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﳚﺐ ﺃﻥ ﻧﺒﲔ ﺣﻘﻴﻘﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺣﱴ ﻧﺘﺼﻮﺭﻫﺎ‬

‫ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﻓﺈﻥ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﻓﺮﻉ ﻋﻦ ﺗﺼﻮﺭﻩ‪.‬‬

‫ﺃﻭﻻﳘﺎ‪ :‬ﺩﳝﻮﺱ ﻭﻫﻲ ﺗﻌﲏ ﺍﻟﺸﻌﺐ‪.‬‬

‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﻛﺮﺍﺗﻮﺱ ﻭﻫﻲ ﺗﻌﲏ ﺍﳊﻜﻢ ﺃﻭ ﺍﻟﺴﻠﻄﺔ‪.‬‬

‫ﺃﻭ ﺍﻟﺴﻠﻄﺔ ﺃﻭ ﺳﻠﻄﺔ ﺇﺻﺪﺍﺭ ﺍﻟﻘﻮﺍﻧﲔ ﻭﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﻣﻦ ﺣﻖ ﺍﻟﺸﻌﺐ ﺃﻭ ﺍﻷﻣﺔ ﺃﻭ ﲨﻬﻮﺭ‬

‫ﺍﻟﻨﺎﺱ ﻭﻟﻴﺲ ﷲ ﺗﻌﺎﱃ‪.‬‬

‫ﻋﻠﻰ ﲪﺎﻳﺔ ﺷﺮﻉ ﺍﻟﺸﻴﻄﺎﻥ ﻭﲢﻜﻴﻤﻪ ﺑﲔ ﺍﻟﻨﺎﺱ‪.‬‬

‫ﻓﺎﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻣﻦ ﺟﻬﺔ ﻫﻲ ﻧﻈﺎﻡ ﻋﺎﻡ ﻳﻨﻮﺏ ﺑﻪ ﺃﻋﻀﺎﺀ ﰲ ﺍ‪‬ﺎﻟﺲ ﺍﻟﻨﻴﺎﺑﻴﺔ ﺃﻭ ﺍ‪‬ﺎﻟﺲ‬

‫ﺑﲔ ﻳﺪﻳﻪ ﻭﻻ ﻣﻦ ﺧﻠﻔﻪ‪.‬‬

‫ﺗﺸﺮﻉ ﻛﻤﺎ ﻳﺸﺮﻉ ﺍﷲ ﻭﲢﻠﻞ ﻭﲢﺮﻡ ﻛﻤﺎ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﳛﺮﻡ ﻭﳛﻠﻞ‪.‬‬

‫ﰒ ﺇﻥ ﺃﺣﻜﺎﻡ ﻫﺬﻩ ﺍﻟﺴﻠﻄﺔ ﻭﻫﻲ ﻣﺎ ﻳﺴﻤﻮ‪‬ﺎ ﺑﺄﻧﻔﺴﻬﻢ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﻏﲑ ﻗﺎﺑﻞ‬

‫ﳐﺮﺝ ﻣﻦ ﺍﳌﻠﺔ ﻣﻌﻠﻮﻡ ﻣﻦ ﺩﻳﻦ ﺍﳌﺴﻠﻤﲔ ﺿﺮﻭﺭﺓ ﻭﺑﺈﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ‪.‬‬

‫ﻭﻳ‪‬ﺆ‪‬ﻣ‪‬ﻦ ﺑﹺﺎﻟ ﹼﻠﻪ‪ ‬ﹶﻓﻘﹶﺪ‪‬‬

‫ﺰﻝﹶ ﻣ‪‬ﻦ ﻗﹶﺒ‪ ‬ﻠﻚ‪‬‬

‫ﻭﻳ‪‬ﺮﹺﻳﺪ‪ ‬ﺍﻟﺸ‪ ‬ﻴﻄﹶﺎﻥﹸ ﺃﹶﻥ ‪‬ﻳﻀ‪‬ﻠﱠﻬ‪‬ﻢ‪‬‬

‫ﺭﺳ‪‬ﻮﻻﹰ ﹶﺃﻥ‪ ‬ﺍﻋ‪‬ﺒ‪‬ﺪ‪‬ﻭﺍﹾ ﺍﻟﻠﹼﻪ‪ ‬ﻭ‪‬ﺍﺟ‪‬ﺘ‪‬ﻨﹺﺒ‪‬ﻮﺍﹾ ﺍﻟﻄﱠﺎﻏﹸﻮﺕ‪ ‬ﹶﻓﻤ‪‬ﻨ‪‬ﻬ‪‬ﻢ ﻣ‪‬ﻦ‪‬‬

‫ﻷﺭ‪‬ﺽﹺ ﻓﹶﺎﻧﻈﹸﺮ‪‬ﻭﺍﹾ ﻛﹶﻴ‪‬ﻒ‪ ‬ﻛﹶﺎﻥﹶ ﻋ‪‬ﺎﻗ‪‬ﺒﺔﹸ‬

‫ﻭﹶﺃﻧ‪‬ﺎﺑ‪‬ﻮﺍ ﹺﺇﻟﹶﻰ ﺍﻟ ﱠﻠﻪ‪ ‬ﻟﹶﻬ‪‬ﻢ‪ ‬ﺍﻟﹾ‪‬ﺒﺸ‪‬ﺮ‪‬ﻯ ﻓﹶ‪‬ﺒﺸ‪‬ﺮ‪‬‬

‫ﻭﺍﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ ﻫﻲ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪.‬‬

‫ﺬﻛﹶﺮﹺ ﺍﺳ‪‬ﻢ‪ ‬ﺍﻟﻠﹼﻪ‪‬‬

‫ﻭﹺﺇﻥﹾ ﹶﺃﻃﹶﻌ‪‬ﺘﻤ‪‬ﻮﻫ‪‬ﻢ‪ ‬ﺇﹺ‪‬ﻧﻜﹸﻢ‪‬‬

‫ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﹶﺃﻓﱠﺎﻙ‪ ‬ﹶﺃﺛ‪‬ﻴﻢﹴ‬

‫ﺫﺑ‪‬ﻮﻥﹶ )‪] { (٢٢٣‬ﺍﻟﺸﻌﺮﺍﺀ[‪.‬‬

‫ﻭﺍﻟﱪﺍﺀﺓ ﻣﻨﻬﻢ ﻓﻤﻦ ﱂ ﳛﻘﻖ ﺍﻟﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ ﱂ ﳛﻘﻖ ﺍﻹﺳﻼﻡ‪.‬‬

‫ﺮﻗﹸﻮﺍﹾ ﺑ‪ ‬ﻴﻦ‪ ‬ﺍﻟﻠﹼﻪ‪‬‬

‫ﺪﻧ‪‬ﺎ ‪‬ﻟ ﹾﻠﻜﹶﺎﻓ‪‬ﺮﹺﻳﻦ‪ ‬ﻋ‪‬ﺬﹶﺍﺑ‪‬ﺎ ﻣ‪‬ﻬﹺﻴﻨ‪‬ﺎ{ ]ﺍﻟﻨﺴﺎﺀ‪([١٥٠،١٥١:‬‬

‫ﻻ ﻳﻌﻠﻤﻮﻥ ﺃﻥ ﻃﺎﻋﺔ ﷲ (‪.‬‬

‫ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ)ﻭﺍﻟﻄﺎﻏﻮﺕ‪ :‬ﻋﺎﻡ ﰲ ﻛﻞ ﻣﺎ ﻋﺒﺪ ﻣﻦ ﺩﻭﻥ‬

‫ﻃﺎﻋﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻓﻬﻮ ﻃﺎﻏﻮﺕ ؛ ﻭﺍﻟﻄﻮﺍﻏﻴﺖ ﻛﺜﲑﺓ‪ ،‬ﻭﺭﺅﻭﺳﻬﻢ ﲬﺴﺔ‪.‬‬

‫ﺑﲏ ﺁﺩﻡ ﺃﻥ ﻻ ﺗﻌﺒﺪﻭﺍ ﺍﻟﺸﻴﻄﺎﻥ ﺇﻧﻪ ﻟﻜﻢ ﻋﺪﻭ ﻣﺒﲔ{ ] ﻳﺲ‪.[٦٠:‬‬

‫ﻭﻗﺪ ﺃﻣﺮﻭﺍ ﺃﻥ ﻳﻜﻔﺮﻭﺍ ﺑﻪ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻥ ﻳﻀﻠﻬﻢ ﺿﻼﻻﹰ ﺑﻌﻴﺪﺍﹰ{ ]ﺍﻟﻨﺴﺎﺀ‪.[٦٠:‬‬

‫ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﻟﻜﺎﻓﺮﻭﻥ{ ]ﺍﳌﺎﺋﺪﺓ‪.[٤٤:‬‬

‫ﻳﺎﺑﺲ ﺇﻻ ّ ﰲ ﻛﺘﺎﺏ ﻣﺒﲔ{ ]ﺍﻷﻧﻌﺎﻡ‪.[٥٠:‬‬

‫ﻪ ﻣﻦ ﺩﻭﻧﻪ ﻓﺬﻟﻚ ﳒﺰﻳﻪ ﺟﻬﻨﻢ ﻛﺬﻟﻚ ﳒﺰﻯ ﺍﻟﻈﺎﳌﲔ{ ]ﺍﻷﻧﺒﻴﺎﺀ‪.( .[٢٩:‬‬

‫ﳍﺎ ﻭﺍﷲ ﲰﻴﻊ ﻋﻠﻴﻢ{ ] ﺍﻟﺒﻘﺮﺓ‪.([٢٥٦:‬‬

‫ﺍﻟﻠﻬﻢ ﺗﻮﻓﻨﺎ ﻣﺴﻠﻤﲔ‪ ،‬ﻭﺃﳊﻘﻨﺎ ﺑﺎﻟﺼﺎﳊﲔ‪.( .‬‬

‫ﺑﺎﷲ‪ ،‬ﻭﱂ ﻳﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ‪.( .‬‬

‫ﺑﻞ ﻫﻮ ﻛﺎﻓﺮ ﳚﺐ ﺑﻐﻀﻪ ﻭﻋﺪﺍﻭﺗﻪ ﻭﺍﻟﱪﺍﺀﺓ ﻣﻨﻪ‪.‬‬

‫ﻓﻬﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺪﺧﻠﻮﻥ ﺍ‪‬ﺎﻟﺲ ﺍﻟﻨﻴﺎﺑﻴﺔ ﺑﻞ ﺣﱴ ﻟﻮ ﺭﺷﺤﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻭﱂ ﻳﺪﺧﻠﻮﺍ‬

‫ﻭﹺﺇﻥﱠ ﺍﻟﺸ‪‬ﻴ‪‬ﺎﻃ‪‬ﲔ‪ ‬ﻟﹶﻴ‪‬ﻮﺣ‪‬ﻮﻥﹶ‬

‫ﻭﺍﻟﻨﺼﺎﺭﻯ ﺿﺎﻟﻮﻥ «‪.‬‬

‫ﻣﻦ‪ ‬ﺍﹾﻟﺨ‪‬ﺎﺳ‪‬ﺮﹺﻳﻦ‪]{‬ﺍﻟﺰﻣﺮ‪ [٦٥:‬ﻭﻫﺬﺍ ﺧﻄﺎﺏ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﺍﻟﻨﱯ‬

‫ﺃﻋﻈﻢ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻄﺎﻏﻮﺕ ‪.‬‬

‫ﻔﺴ‪‬ﺎﺩ‪]{‬ﻏﺎﻓﺮ‪ [٢٦:‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺩﻳﻦ ﻗﻮﻡ ﻓﺮﻋﻮﻥ ﺃﺻﻠﻪ ﻗﺎﺋﻢ‬

‫ﻭﻛﺎﻥ ﺃﺻﻠﻬﺎ ﺗﺸﺮﻳﻊ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﳚﻮﺯ ﺍﻻﻟﺘﺰﺍﻡ ﻭﺍﻻﻧﻘﻴﺎﺩ ﳍﺎ ‪.‬‬

‫ﻭﺍﻻﺳﺘﺴﻼﻡ ﳍﺬﻩ‬ ‫ﻭﺍﳊﻜﻢ ﰒ ﺍﻻﻧﻘﻴﺎﺩ‬ ‫ﻭﺍﻟﺘﺤﺮﱘ‬ ‫ﻭﺍﻟﺘﺤﻠﻴﻞ‬ ‫ﻭﻫﻮ ﺣﻖ ﺍﻟﺘﺸﺮﻳﻊ‬ ‫ﺗﻌﺎﱃ‬

‫ﻳﺴﺘﺴﻠﻢ ﻟﻪ ﻛﺎﻥ ﻣﺴﺘﻜﱪﺍ ﻋﻦ ﻋﺒﺎﺩﺗﻪ ﻭﺍﳌﺸﺮﻙ ﺑﻪ ﻭﺍﳌﺴﺘﻜﱪ ﻋﻦ ﻋﺒﺎﺩﺗﻪ ﻛﺎﻓﺮ ﻭﺍﻻﺳﺘﺴﻼﻡ‬

‫ﺑﻪ ﺩﺍﺧﻠﹰﺎ ﰲ ﺍﻹﺳﻼﻡ ﻓﺎﻟﺪﻳﻦ ﻫﻮ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻟﻪ ﰲ ﺍﻟﻔﻌﻠﲔ (‪.‬‬

‫ﻓﺎﻻﺳﺘﺴﻼﻡ ﷲ ﺗﻌﺎﱃ ﻳﻜﻮﻥ ﺑﻌﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﻜﻮﻥ ﺑﻄﺎﻋﺘﻪ ﻭﻛﺬﻟﻚ ﺍﻻﺳﺘﺴﻼﻡ‬

‫ﻳﻜﻔﺮ ﺑﺎﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﱂ ﳛﻘﻖ ﺍﻹﺳﻼﻡ ‪.‬‬

‫ﻭﻟﹶﺎ ﺃﹶﻧﺘ‪‬ﻢ‪ ‬ﻋ‪‬ﺎﺑﹺﺪ‪‬ﻭﻥﹶ ﻣ‪‬ﺎ ﹶﺃﻋ‪‬ﺒ‪‬ﺪ‪]{‬ﺍﻟﻜﺎﻓﺮﻭﻥ‪ [٣:‬ﺃﻱ‬

‫ﻭ‪‬ﻟﻲ‪ ‬ﺩ‪‬ﻳﻦﹺ{]ﺍﻟﻜﺎﻓﺮﻭﻥ‪ [٦:‬ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺑﺮﺍﺀﻩ ﻣﻦ ﺍﻟﻜﻔﺎﺭ‬

‫ﺍﻟﻄﺎﻏﻮﺕ ﻭﻫﺬﺍ ﻫﻮ ﺣﻘﻴﻘﺔ ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﺍﻟﻴﻮﻡ ﻫﻲ ﺻﺮﻑ ﺧﺎﻟﺺ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ‬

‫ﺍﻟﻄﻮﺍﻏﻴﺖ ﻋﻦ ﻃﺮﻳﻖ ﻧﻈﻢ ﻭﺷﺮﺍﺋﻊ ﻭﺿﻌﻮﻫﺎ ﺣﱴ ﻳﻌﺒﺪﻭﺍ ‪‬ﺎ ﻫﺬﺍ ﺍﻟﻄﺎﻏﻮﺕ‪.‬‬

‫ﻭﻟ‪‬ﻴ‪‬ﺎﺀ ﻣ‪‬ﺎ ‪‬ﻧﻌ‪‬ﺒ‪‬ﺪ‪‬ﻫ‪‬ﻢ‪ ‬ﹺﺇﻟﱠﺎ‬

‫ﻭ‪‬ﻳﻜﹸﻮﻥﹶ ﺍﻟﺪ‪‬ﻳﻦ‪ ‬ﻛﹸﱡﻠﻪ‪{‬‬

‫ﺍﻟﻘﺘﺎﻝ ﺣﱴ ﻳﻜـﻮﻥ ﺍﻟﺪﻳﻦ ﻛﻠـﻪ ﷲ؛ (‪.‬‬