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ÝøÂý]<ífÃ<»<l^‰]…‚Ö]<ì‚uæ

‫‪ ‬‬

‫‪ ‬‬
‫‪ l^‰]…‚Ö]ì‚uæKÝøÂý]ífÃKíéÊ^ÏnÖ]æíè†ÓËÖ]áæöÖ]ÜŠÎ‬‬
‫ﻛﺮﺑﻼﺀ ﺍﻟﻤﻘﺪﺳﺔ‪ /‬ﺹ‪.‬ﺏ )‪ /(٢٣٣‬ﻫﺎﺗﻒ‪ ،٣٢٢٦٠٠:‬ﺩﺍﺧﻠﻲ‪١٦٣:‬‬
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‫ﺭﻗﻢ ﺍﻻﻳﺪﺍﻉ ﻓﻲ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﻭ ﺍﻟﻮﺛﺎﺋﻖ ﺍﻟﻌﺮﺍﻗﻴﺔ‬
‫‪٢٠٠٨_٨٥٧‬ﻡ‬

‫ﺍﻟﻜﺘﺎﺏ‪ :‬ﺟﻮﺍﺯ ﺍﻟﻠﻌﻦ ﻣﻄﻠﻘﺎﹰ‪.‬‬
‫ﺍﻟﻜﺎﺗﺐ‪ :‬ﻭﺣﺪﺓ ﺍﻟﺪﺭﺍﺳﺎﺕ‪.‬‬
‫ﺍﻟﻨﺎﺷﺮ‪:‬ﻗﺴﻢ ﺍﻟﺸﺆﻭﻥ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ‪.‬ﻓﻲ ﺍﻟﻌﺘﺒﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ ﺍﻟﻤﻘﺪﺳﺔ‪.‬‬
‫ﺍﻟﺘﺼﻤﻴﻢ ﻭﺍﻹﺧﺮﺍﺝ ﺍﻟﻄﺒﺎﻋﻲ‪ :‬ﺣﻴﺪﺭ ﻣﺎﻣﻴﺜﺔ‪./‬ﻧﻮﺍﺭ ﺍﻟﺤﺴﻴﻨﻲ‪.‬‬
‫ﺍﻟﻤﻄﺒﻌﺔ‪ :‬ﺩﺍﺭ ﺍﻟﻀﻴﺎﺀ ﻓﻲ ﺍﻟﻨﺠﻒ ﺍﻷﺷﺮﻑ‪.‬‬
‫ﺍﻟﻄﺒﻌﺔ‪ :‬ﺍﻟﺜﺎﻟﺜﺔ‪.‬‬
‫ﻋﺪﺩ ﺍﻟﻨﺴﺦ‪.٢٠٠٠ :‬‬
‫ﺟﻤﺎﺩﻯ ﺍﻟﺜﺎﻧﻲ ‪١٤٣٠‬ﻫـ‪ /‬ﺷﺒﺎﻁ ‪٢٠٠٩‬ﻡ‬

‫@ @‬
‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪ Üéu†Ö]à·†Ö]]ÜŠe‬‬
‫‪ ‬‬

‫ﺕ ﻭَﺍﻟـ ْـ ُﻬﺪَﻯ‬
‫ﻦ ﺍﻟﹾَﺒﱢﻴﻨﹶـﺎ ِ‬
‫ﻦ َﻳﻜﹾﺘﹸﻤُﻮ َﻥ ﻣَﺎ ﺃﹶﻧﺰﹶﻟﹾﻨﹶﺎ ِﻣ َ‬
‫‪P‬ﺇﹺ ﱠﻥ ﺍﱠﻟﺬِﻳ َ‬
‫ﻢ ﺍﻟﻠﹼـ ُﻪ‬
‫ﻚ ﻳَﻠﻌَـﻨﹸ ُﻬ ُ‬
‫ﻜﺘﹶـﺎﺏﹺ ﺃﹸﻭﻟﹶﺌِـ َ‬
‫ﺪ ﻣَﺎ َﺑﱠﻴﻨﱠﺎ ُﻩ ﻟِﻠﻨﱠﺎﺱﹺ ﻓِﻲ ﺍﻟﹾ ِ‬
‫ﻣِﻦ َﺑ ْﻌ ِ‬
‫ﻢ‬
‫َﻭَﻳﹾﻠ َﻌﻨﹸ ُﻬ ُ‬

‫ﻥ‪ O‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ /‬ﺁﻳﺔ‪.١٥٩ :‬‬
‫ﺍﻟﻠﱠﺎ ِﻋﻨﹸﻮ َ‬

‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬

‫‪ íÚ‚ÏÚ‬‬
‫‪ Üéu†Ö]à·†Ö]]ÜŠe‬‬
‫‪ ‬‬

‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻣﺤﻤﺪ ﻭﺁﻟﻪ ﺍﻟﻄـﺎﻫﺮﻳﻦ ﻭﺳـﻼﻡ ﻋﻠـﻰ ﺃﺻـﺤﺎﺑﻪ ﺍﻟﺒـﺮﺭﺓ ﺍﻟﻤﻴـﺎﻣﻴﻦ ﻭﺍﻟﻠﻌـﻦ‬
‫ﺍﻟﺪﺍﺋﻢ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻬﻢ ﺃﺟﻤﻌﻴﻦ ﺇﻟﻰ ﻗﻴﺎﻡ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬ﺍﻟﻠﻬﻢ ﻭﻓﻘﻨﺎ ﻭﺳـﺎﺋﺮ ﺍﻟﻤﺸـﺘﻐﻠﻴﻦ ﻓـﻲ ﺣﻘـﻮﻝ‬
‫ﺍﻟﻬﺪﺍﻳﺔ ﻭﺍﻟﻤﻌﺮﻓﺔ ﻟﻠﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﻟﺢ ﺑﻤﺤﻤﺪ ﻭﺁﻟﻪ ﺍﻟﻄﺎﻫﺮﻳﻦ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ‪:‬ﻟﻘﺪ ﺍﻧـﺘﺸﺮ ﻓﻲ ﺍﻵﻭﻧﺔ ﺍﻷﺧﻴﺮﺓ ﺗﻘﺮﻳﺒﹰﺎ ﺍﻟﻔﻜﺮ ﺍﻟﺘﻜﻔﻴـﺮﻱ‪ ،‬ﻣـﻦ ﻓـﺮﻕ ﺿـﺎﻟﺔ ﺗـﺪﻋﻮﺍ‬
‫ﺇﻟﻰ ﺗﻜﻔﻴﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺍﻟﺘﺤﺮﻳﺾ ﻋﻞ ﻗﺘﻠﻬﻢ ﺑﺴﺒﺐ ﺑﻌﺾ ﺍﻟﻤﻌﺘﻘﺪﺍﺕ ﺍﻹﺳـﻼﻣﻴﺔ ﻣﺜـﻞ‪ :‬ﺯﻳـﺎﺭﺓ‬
‫ﺍﻟﻘﺒﻮﺭ ﻭﺍﻟﺒﻨﺎﺀ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻟﺘﺒـﺮﻙ ﺑـﺎﻟﻨﺒﻲ‪ a‬ﻭﺍﻟﺘﻮﺳـﻞ ﻭﺍﻟﻘﺴـﻢ ﺑـﻪ‪ ،a‬ﻭﺍﻟﺸـﻔﺎﻋﺔ‪ ،‬ﻭﻟﻌـﻦ ﺃﻋـﺪﺍﺀ‬
‫ﺍﻟﻨﺒﻲ‪ a‬ﻭﺃﻫﻞ ﺑﻴﺘﻪ‪ ،b‬ﻭﻏﻴﺮﻫـﺎ‪ .‬ﺑـﺎﻟﺮﻏﻢ ﻣـﻦ ﺷـﺮﻋﻴﺘﻬﺎ ﻓـﻲ ﺍﻹﺳـﻼﻡ‪ ،‬ﻭﺍﻟﻌﻤـﻞ ﺑﻬـﺎ ﻣـﻦ ﻗﺒـﻞ‬
‫ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﻭﺍﻟﺼﺤﺎﺑﺔ؛ ﺑﻞ ﻛﺎﻓﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ‪.‬‬
‫ﻭﻟﻠﻮﻗﻮﻑ ﻋﻠﻰ ﺷـﺮﻋﻴﺔ ﻫـﺬﻩ ﺍﻟﻤﻌﺘﻘـﺪﺍﺕ ﻳﺠـﺐ ﺍﻟﺮﺟـﻮﻉ ﺇﻟـﻰ ﺍﻟﻘـﺮﺁﻥ ﺍﻟﻌﺰﻳـﺰ ﻭﺍﻟﺴـﻨﺔ‬
‫ﺍﻟﻤﻄﻬﺮﺓ ﻓﻬﻤﺎ ﺍﻟﻤﺼﺪﺭﺍﻥ ﺍﻷﺳﺎﺳﻴﺎﻥ ﻟﻠﺘـﺸﺮﻳﻊ ﺍﻹﺳﻼﻣﻲ ﻋﻨﺪ ﺟﻤﻴﻊ ﻓﻘﻬـﺎﺀ ﺍﻟﻤﺴـﻠﻤﻴﻦ ﻗﺎﻃﺒـﺔ‪،‬‬
‫ﻚ‬
‫ﻟﺜﺒﻮﺕ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﺘﻮﺍﺗﺮ ﺫﻱ ﺍﻟﺤﺠﻴﺔ ﺍﻟﻘﻄﻌﻴﺔ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻭﻟﻘﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﻟﻰ‪َ P:‬ﻭﺃﹶﻧﺰﹶﻟﹾﻨﹶﺎ ﺇﹺﻟﹶﻴْـ َ‬
‫ﻦ ﻟِﻠﻨﱠﺎﺱﹺ ﻣَﺎ ﻧﹸ ﱢﺰﻝﹶ ﺇﹺﻟﹶْﻴﻬﹺ ْ‬
‫ﺬ ﹾﻛ َﺮ‪ O‬ﺍﻟﻘـﺮﺁﻥ ‪ِP‬ﻟﺘﹸَﺒﱢﻴ َ‬
‫ﺍﻟ ﱢ‬
‫ﻢ‬
‫ﻢ‪ O‬ﻓﻴـﻪ ﻣـﻦ ﺍﻟــﺸﺮﻳﻌﺔ ﻭﺍﻷﺣﻜـﺎﻡ‪َ P‬ﻭﻟﹶ َﻌﱠﻠﻬُـ ْ‬
‫َﻳﹶﺘﻔﹶ ﱠ‬
‫ﻢ‪ O‬ﻟﻠﻨـﺎﺱ‬
‫ﻦ ﻟﹶﻬُـ ُ‬
‫ﻻ ِﻟﺘﹸﺒَـﱢﻴ َ‬
‫ﺏ ﹺﺇ ﱠ‬
‫ﻜﺘﹶﺎ َ‬
‫ﻜﺮُﻭ َﻥ‪ O‬ﻓﻴﻪ‪ ،‬ﻓﻴﻌﻤﻠﻮﻥ ﻣﺎ ﻫﻮ ﺍﻟﺤﻖ) ‪.( ١‬ﻭﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﹾ ِ‬

‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ‪ /‬ﻟﻠﺴﻴﺪ ﻋﺒﺪ ﺍﷲ ﺷﺒﺮ‪ /‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺁﻳﺔ‪.٤٤ :‬‬

‫‪ ........................................................................................................................... ٦‬ﺟﻮﺍﺯ ﺍﻟﻠﻌﻦ ﻣﻄﻠﻘﹰﺎ‬

‫ﺣﻤَـﺔﹰ ﱢﻟﻘﹶـ ْﻮﻡﹴ‬
‫‪P‬ﺍﱠﻟﺬِﻱ ﺍﺧﹾﺘﹶﹶﻠﻔﹸﻮﺍﹾ ﻓِﻴ ِﻪ‪ O‬ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻌﺪﻝ ﻭﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﺒﻌﺚ ‪َ P‬ﻭﻫُـﺪًﻯ َﻭ َﺭ ْ‬
‫ﻢ ﺍﻟ ﱠﺮﺳُـﻮﻝﹸ ﹶﻓﺨﹸـﺬﹸﻭ ُﻩ‬
‫ُﻳ ْﺆ ِﻣﻨﹸﻮ َﻥ‪.( ١ )O‬ﻭﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺣﻖ ﺳﻨﺔ ﻧﺒﻴﻪ ﻣﺤﻤـﺪ‪َ P :a‬ﻭﻣَﺎ ﺁﺗﹶﺎﻛﹸ ُ‬
‫ﺪ ﺍﹾﻟ ِﻌﻘﹶﺎﺏﹺ‪O‬‬
‫ﺷﺪِﻳ ُ‬
‫ﻢ َﻋﻨﹾ ُﻪ ﻓﹶﺎﻧﺘﹶﻬُﻮﺍ ﻭَﺍﱠﺗﻘﹸﻮﺍ ﺍﻟﱠﻠ َﻪ ﺇﹺ ﱠﻥ ﺍﻟﱠﻠ َﻪ ﹶ‬
‫َﻭﻣَﺎ ﹶﻧﻬَﺎﻛﹸ ْ‬

‫)‪(٢‬‬

‫ﻓﻠﻮ ﺣﺼﻞ ﺍﻟﺘﻨﺎﺯﻉ ﻭﻛﻨﺎ ﻣﻤﻦ ﻳﻄﻴﻊ ﺍﷲ~‪ ،‬ﻭﺍﻟﺮﺳﻮﻝ‪ a‬ﻻ ﺑﺪ ﺃﻥ ﻧﺠﻌﻞ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻴﺰﺍﻧـﹰﺎ‬
‫ﻢ‬
‫ﻢ ﹶﻓﺈﹺ ْﻥ ﺗﹶﻨﹶﺎﺯﹶ ْﻋﺘﹸ ْ‬
‫ﻦ َﺁ َﻣﻨﹸﻮﺍ ﺃﹶﻃِﻴﻌُﻮﺍ ﺍﻟﱠﻠ َﻪ َﻭﺃﹶﻃِﻴﻌُﻮﺍ ﺍﻟ ﱠﺮﺳُﻮﻝﹶ َﻭﺃﹸﻭﻟِﻲ ﺍﻟﹾ ﹶﺄ ْﻣﺮﹺ ِﻣﻨﹾﻜﹸ ْ‬
‫ﻟﻨﺎ‪P :‬ﻳَﺎ ﹶﺃﱡﻳﻬَﺎ ﺍﱠﻟﺬِﻳ َ‬
‫ﻲ ٍﺀ ﻓﹶ ُﺮﺩﱡﻭ ُﻩ ﺇﹺﻟﹶﻰ ﺍﻟﱠﻠ ِﻪ ﻭَﺍﻟ ﱠﺮﺳُﻮﻝﹺ ﺇﹺ ْﻥ ﻛﹸﻨﹾﺘﹸ ْ‬
‫ﻚ ﺧﹶﻴْـ ٌﺮ‬
‫ﺧﺮﹺ ﺫﹶﻟِـ َ‬
‫ﻢ ﹸﺗ ْﺆ ِﻣﻨﹸﻮ َﻥ ﺑﹺﺎﻟﱠﻠ ِﻪ ﻭَﺍﻟﹾَﻴ ْﻮﻡﹺ ﺍﻟﹾـ َﺂ ِ‬
‫ﺷْ‬
‫ﻓِﻲ ﹶ‬
‫ﺴُ‬
‫ﺣَ‬
‫َﻭﺃﹶ ْ‬
‫ﻦ ﺗﹶﺄﹾﻭﹺﻳﻠﹰﺎ‪ ،( ٣ )O‬ﻓﻼ ﻳﺒﻘﻰ ﻋﻠﻴﻨـﺎ ﺇﻻ ﺍﻟﺮﺟـﻮﻉ ﺇﻟﻴﻬﻤـﺎ ﺍﻟﺘﺰﺍﻣـﺎ ﺑﻘـﻮﻝ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﻟﻰ‬
‫ﻭﻗﻮﻝ ﺭﺳﻮﻟﻪ‪ a‬ﻭﻫﺬﺍ ﻣﺎ ﺳﻨﺘﻨﺎﻭﻟﻪ ﻓﻲ ‪S‬ﺳﻠﺴﻠﺔ ﺍﻟﻤﺸﺘﺮﻛﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ ﺑﻴﻦ ﺍﻟﺴـﻨﺔ ﻭﺍﻟﺸـﻴﻌﺔ‬
‫ﺍﻹﻣﺎﻣﻴﺔ‪ R‬ﻟﻤﻌﺮﻓﺔ ﺷﺮﻋﻴﺔ ﻫﺬﻩ ﺍﻟﻤﻌﺘﻘﺪﺍﺕ ﻋﻨﺪ ﺍﻟﻔﺮﻳﻘﻴﻦ‪ ،‬ﻭﺍﷲ ﻭﻟﻲ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫‪< <íéÊ^ÏnÖ]æ<íè†ÓËÖ]<áæöÖ]<ÜŠÎ‬‬
‫‪< <l^‰]…‚Ö]<ì‚uæ<KÝøÂý]<ífÃ‬‬

‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ‪ /‬ﻟﻠﺴﻴﺪ ﻋﺒﺪ ﺍﷲ ﺷﺒﺮ‪ /‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪ /‬ﺁﻳﺔ‪.٦٤ :‬‬
‫) ‪ ( ٢‬ﺳﻮﺭﺓ ﺍﻟﺤﺸﺮ‪ /‬ﺁﻳﺔ‪.٧ :‬‬
‫) ‪ ( ٣‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ /‬ﺁﻳﺔ‪.٥٩ :‬‬

‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪ íòçi‬‬
‫ﻟﻮ ﺟﺎﺯ ﻟﻨﺎ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻣﺴﺄﻟﺔ )ﺟﻮﺍﺯ ﺍﻟﻠﻌﻦ( ﻗﺪ ﺣﺼﻞ ﻓﻴﻬﺎ ﺍﻟﺘﻨﺎﺯﻉ ﻓﻤﺎ ﻋﻠﻴﻨﺎ ﺇﻻ ﺍﻟﺮﺟـﻮﻉ‬
‫ﺇﻟﻰ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻷﺟـﻞ ﺍﻟﺘﺤـﺎﻛﻢ ﻋﻨـﺪﻫﻢ ﺣﻮﻟﻬـﺎ‪ ،‬ﻓﻠـﻮ ﺍﺗﻘﻴﻨـﺎ ﺍﷲ ﻭﻓﻌﻠﻨـﺎ ﺫﻟـﻚ ﺳـﻨﺠﺪﻫﺎ ﻣـﻦ‬
‫ﺇﺣﺪﻯ ﺍﻟﻤﺸﺘﺮﻛﺎﺕ ﺍﻟﻔﻘﻬﻴﺔ ﺑﻴﻦ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺒﻴـﺖ‪ b‬ﺍﻟﺸـﻴﻌﺔ ﺍﻹﻣﺎﻣﻴـﺔ‪،‬‬
‫ﻭﻟﻴﺲ ﻛﻤﺎ ﺃﻭﺭﺩ ﺍﻟﺒﻌﺾ ﺑﺄﻥ ﺍﻟﻠﻌﻦ ﻟﻴﺲ ﻣـﻦ ﺍﻟﻤﺴـﺎﺋﻞ ﺍﻹﺳـﻼﻣﻴﺔ؛ ﺑـﻞ ﻋـ ّﺪﻭﻫﺎ ﻣﺘﻄﻔﻠـﺔ ﻋﻠـﻰ‬
‫ﺍﻹﺳﻼﻡ ﺑﻤﺰﺍﻋﻢ ﺇﻣﺎ ﻭﺍﻫﻴﺔ‪ ،‬ﺃﻭ ﻣﺴﺘﻨﺪﺓ ﻟﺴﻮﺀ ﻓﻬﻢ ﻟﻠﻨﺼﻮﺹ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺃﻭ ﻋﺪﻡ ﺗﻄﺒﻴـﻖ ﺍﻟﻠﻌـﻦ‬
‫ﻓﻲ ﻣﺤﻠﻪ‪ ،‬ﻓﻤﻦ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺎﺕ ﺃﻥ ﺍﻟﻤﺆﻣﻦ ﻻ ﻳﻜﻮﻥ ﺳﺒﺎّﺑﹰﺎ‪ ،‬ﻭﻻ ﻟﻌّﺎﻧﺎ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻻﺳـﺘﺪﻻﻻﺕ‬
‫ﺍﻟﻮﺍﻫﻴﺔ‪.‬‬
‫ﻓﻘﺪ ﻏﻔﻞ ﺍﻟﻤﺎﻧﻌﻮﻥ ﻋﻦ ﻣﺒـﺪﺃ ﺍﻟﺮﺟـﻮﻉ ﺇﻟـﻰ ﺍﷲ~ ﻭﺭﺳـﻮﻟﻪ‪ a‬ﻋﻨـﺪ ﺍﻟﺘﻨـﺎﺯﻉ ﻻ ﺇﻟـﻰ ﺃﻱ‬
‫ﺃﺣﺪ‪ ،‬ﻓﻼ ﻳﺤﻖ ﻷﻱ ﻓﺮﺩ ﺃﻥ ﻳﻌﻄﻲ ﺣﻜﻤـﹰﺎ ﻣـﻦ ﺩﻭﻥ ﺍﻟﺮﺟـﻮﻉ ﺇﻟـﻰ ﺍﷲ~ ﻭﺍﻟﺮﺳـﻮﻝ‪ ،a‬ﻓـﺈﻥ‬
‫ﺍﻟﺤﻜﻢ ﷲ~ ﻭﻟﺮﺳﻮﻟﻪ‪ ،a‬ﺃﻣﺎ ﺍﻟﺘﻔﻮﻩ ﺑﻜﻼﻡ‪ :‬ﻣﻦ ﺃﻥ ﺍﻟﻠﻌﻦ ﻟﻴﺲ ﻣﻦ ﺃﺧﻼﻕ ﺍﻟﻤﺆﻣﻦ ﺃﻭ ﻳﻔﻀﻞ‬
‫ﺗــﺮﻙ ﺍﻟﻠﻌــﻦ ﺣﺘــﻰ ﺇﺑﻠــﻴﺲ ﻟﻌﻨــﻪ ﺍﷲ‪ ،‬ﻣﻠــﺰﻡ ﺑــﺄﻥ ﺍﷲ~ ﻟــﻴﺲ ﺣﻜﻴﻤـﹰﺎ ﺑــﺬﻛﺮﻩ ﺍﻵﻳــﺎﺕ ﺍﻟﻜﺜﻴــﺮﺓ‬
‫ﺍﻟﻤﺼﺮﺣﺔ ﺑﺎﻟﻠﻌﻦ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﻤﺘﻮﺍﺗﺮﺓ؛ ﺑﻞ ﺍﻟﻠﻌﻦ ﻣﻦ ﺃﺣﺪ ﻣﺼﺎﺩﻳﻖ ﺍﻟﺒﺮﺍﺀﺓ ﻣﻦ ﺃﻋﺪﺍﺀ‬
‫ﺍﷲ~ﻭﺃﻋﺪﺍﺀ ﺍﻟﺮﺳﻮﻝ ﻣﺤﻤﺪ‪ a‬ﻭﺃﻫﻞ ﺑﻴﺘـﻪ‪ b‬ﻭﻫـﻲ ﻣـﻦ ﻓـﺮﻭﻉ ﺍﻟـﺪﻳﻦ ﺍﻟﺘـﻲ ﻻ ﺗﺤﺘـﺎﺝ ﺇﻟـﻰ‬
‫ﺇﻣﻌﺎﻥ ﻧﻈﺮ‪ ،‬ﻭﻣﺎ ﻳﺪﻭﺭ ﻋﻠﻴﻪ ﺍﻟﺒﺤﺚ ﻓﻲ ﻫﺬﺍ ﺍﻟﻜﺮﺍﺱ ﻫﻮ‪:‬‬
‫‪ .١‬ﺍﻟﻠﻌﻦ ﻭﺍﻟﺴﺐ ﻟﻐﺔﹰ ﻭﻣﺎ ﻫﻮ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫‪ .٢‬ﺗﻤﻬﻴﺪ‪.‬‬

‫‪ ........................................................................................................................... ٨‬ﺟﻮﺍﺯ ﺍﻟﻠﻌﻦ ﻣﻄﻠﻘﹰﺎ‬

‫‪ .٣‬ﺍﻟﻤﻠﻌﻮﻧﺎﺕ‪.‬‬

‫‪ .٤‬ﺟﻮﺍﺯ ﺍﻟﻠﻌﻦ ﻓﻲ ﺗﺮﺍﺙ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪.‬‬

‫‪ .٥‬ﺟﻮﺍﺯ ﺍﻟﻠﻌﻦ ﻓﻲ ﺗﺮﺍﺙ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪.b‬‬

‫‪ .٦‬ﻣﻦ ﺍﻟﺒﻴﻮﺕ ﻭﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻟﻤﻠﻌﻮﻧﺔ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺸﻴﻌﺔ‪.‬‬

‫‪ .٧‬ﺭﺩ ﺷﺒﻬﺔ‪.‬‬
‫‪ .٨‬ﺧﺎﺗﻤﺔ‪.‬‬

‫ﻭﻟﻴﺲ ﻫﺬﺍ ﺇﻻ ﺍﻟﺘﺰﺍﻣـﹰﺎ ﻭﻋـﻮﺩﺓ ﺇﻟـﻰ ﺍﻟﺜﻘﻠـﻴﻦ ﻛﺘـﺎﺏ ﺍﷲ ﻋـﺰ ﻭﺟـﻞ ﻭﺃﻫـﻞ ﺑﻴـﺖ ﺍﻟﻨﺒـﻲ‬
‫ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﻬﻤﺎ ﻭﺻﻴﺔ ﺭﺳﻮﻝ ﺍﷲ‪ a‬ﻛﻤﺎ ﻋﺒﺮ ﻋﻨﻬﺎ ﺍﻟﺤﺮ ﺃﻟﻌﺎﻣﻠﻲ‪:u‬‬
‫)ﺃﻗﻮﻝ‪ :‬ﻭﻗﺪ ﺗﻮﺍﺗﺮ ﺑﻴﻦ ﺍﻟﻌﺎﻣﺔ ﻭﺍﻟﺨﺎﺻﺔ ﻋﻦ ﺍﻟﻨﺒـﻲ‪ a‬ﺃﻧـﻪ ﻗـﺎﻝ‪S :‬ﺇﻧـﻲ ﺗـﺎﺭﻙ ﻓـﻴﻜﻢ‬
‫ﺍﻟﺜﻘﻠﻴﻦ ﻣﺎ ﺇﻥ ﺗﻤﺴﻜﺘﻢ ﺑﻬﻤﺎ ﻟﻦ ﺗﻀﻠﻮﺍ‪ :‬ﻛﺘﺎﺏ ﺍﷲ ﻭﻋﺘﺮﺗﻲ ﺃﻫـﻞ ﺑﻴﺘـﻲ ﻭﺃﻧﻬﻤـﺎ ﻟـﻦ‬
‫ﻳﻔﺘﺮﻗﺎ ﺣﺘﻰ ﻳﺮﺩﺍ ﻋﻠﻲ ﺍﻟﺤﻮﺽ‪ ،( ١ )(R‬ﻭﺗﻤﺴﻜﹰﺎ ﺑﻘﻮﻝ ﻣﺮﺍﺟﻌﻨﺎ ﺍﻷﻋﻼﻡ ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﻣﺮﺟﻊ‬
‫ﻼ ﻋﻠﻰ ﺍﻷُﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﺍﻟﻄﺎﺋﻔﺔ ﺍﻷﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺍﻟﺴﻴﺪ ﻋﻠﻲ ﺍﻟﺤﺴﻴﻨﻲ ﺍﻟﺴﻴﺴﺘﺎﻧﻲ ﺃﺩﺍﻣﻬﻢ ﺍﷲ ﻇ ﹰ‬

‫ﻭﻣﻦ ﺍﷲ ﺍﻟﺘﻮﻓﻴﻖ‬

‫‪                                                             ‬‬

‫) ‪ ( ١‬ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﺔ ﻟﻠﺤﺮ ﺍﻟﻌﺎﻣﻠﻲ‪ /‬ﺝ ‪ /٢٧‬ﺹ ‪ /٣٣‬ﺭﻗـﻢ‪ /٣٣١٤٤ :‬ﻭﻛـﺬﻟﻚ ﺳـﻨﻦ ﺍﻟﺘﺮﻣـﺬﻱ ‪/ ٦٦٣ :٥‬‬
‫‪ ،٣٧٨٨‬ﻣﺴـــﻨﺪ ﺃﺣﻤـــﺪ ‪ ١٤ :٣‬ﻭ ‪١٧‬ﻭ ‪ ،٢٦‬ﻣﺴـــﻨﺪ ﺃﺑـــﻲ ﻳﻌﻠـــﻰ ‪ ١٠٢١ / ٢٩٧ : ٢‬ﻭ‪،١٠٢٧ / ٣٠٣‬‬
‫ﻣﺴــﺘﺪﺭﻙ ﺍﻟﺤــﺎﻛﻢ ‪ ١٤٨ : ٣‬ﺍﻟﻤﻌﺠــﻢ ﺍﻟﻜﺒﻴــﺮ ﻟﻠﻄﺒﺮﺍﻧــﻲ ‪ ،٢٦٩٧ / ٦٣ :٣‬ﺃﺻــﻮﻝ ﺍﻟﻜــﺎﻓﻲ‪/ ٢٣٣ :١‬‬
‫ﺿـــﻤﻦ ﺣـــﺪﻳﺚ‪ ،٣‬ﺍﻟﺨﺼـــﺎﻝ ‪ ٩٧ /٦٥ :١‬ﺇﺭﺷـــﺎﺩ ﺍﻟﻤﻔﻴـــﺪ ‪ ١٢٤ :١‬ﻭﻏﻴﺮﻫـــﺎ‪ /‬ﻁ‪ :‬ﻣﺆﺳﺴـــﺔ ﺁﻝ‬
‫ﺍﻟﺒﻴﺖ‪b‬ﻹﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ‪.‬‬

‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫]‪ ^ÛãßéeцËÖ]çâ^ÚæğíÇÖgŠÖ]æàÃ×Ö‬‬
‫‪ ‬‬
‫ﺍﻟﺴﺐ ﻓﻲ ﺍﻟﻠﻐﺔ‪:‬‬
‫ﺐ‪:‬‬
‫ﺳﱠﺒ ُﻪ ﺳَـﱠﺒﺎﹰ‪ :‬ﹶﻗﻄﹶﻌـﻪ‪ ،‬ﻭﺍﻟﺘﹶﺴـﺎﺏ‪ :‬ﺍﻟﺘﹼﻘـﺎﻃﻊ‪ ،‬ﻭﺍﻟﺴﱠـ ﱡ‬
‫ﻊ َ‬
‫ﺐ‪ :‬ﺍﻟ ﹶﻘﻄﹾ ُ‬
‫ﺴ ﱡ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻣﻨﻈﻮﺭ‪):‬ﺍﻟ ﱠ‬
‫ﺴﺒﱠﻪ َ‬
‫ﺳﺒﱠﻪ َﻳ ُ‬
‫ﻢ‪ ،‬ﻭﻫﻮ ﻣﺼﺪﺭ َ‬
‫ﺍﻟﺸﱠﺘ ُ‬
‫ﻢ‪ :‬ﻗﺒـﻴﺢ ﺍﻟﻜـﻼﻡ‬
‫ﺸﺘﹾ ُ‬
‫ﺳﱠﺒﺎﹰ‪ :‬ﺷﹶﺘﹶﻤَﻪ() ‪.( ١‬ﻭﻗﺎﻝ ﺣﻮﻝ ﺍﻟﺸـﺘﻢ‪) :‬ﺍﻟ ﱠ‬
‫ﻢ‪ :‬ﺍﻟﺘﱠﺴﺎ ﱡ‬
‫ﺐ‪ ،‬ﻭﺍﻟﱠﺘﺸﺎﺗﹾ ُ‬
‫ﺴ ﱡ‬
‫ﻢ‪ :‬ﺍﻟ ﱠ‬
‫ﺸﺘﹾ ُ‬
‫ﻑ‪ ،‬ﻭ ﺍﻟ ﱠ‬
‫ﻭﻟﻴﺲ ﻓﻴﻪ ﹶﻗﺬﹾ ٌ‬
‫ﺏ() ‪.( ٢‬‬
‫ﻓﻬﺬﺍ ﻫﻮ ﻣﻌﻨﻰ ﺍﻟﺴﺐ‪.‬ﺃﻣﺎ ﺍﻟﻠﻌﻦ ﻓﻲ ﺍﻟﻠﻐﺔ‪:‬‬
‫ﻗﺎﻝ ﺍﻟﺮﺍﻏـﺐ‪) :‬ﺍﻟﻠﻌﻦ‪ :‬ﺍﻟﻄﺮﺩ ﻭﺍﻹﺑﻌﺎﺩ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺴﺨﻂ‪ ،‬ﻭﺫﻟـﻚ ﻣـﻦ ﺍﷲ ﻓـﻲ‬
‫ﺍﻵﺧﺮﺓ‪ :‬ﻋﻘﻮﺑﺔ‪ ،‬ﻭﻓﻲ ﺍﻟﺪﻧﻴﺎ‪ :‬ﺍﻧﻘﻄﺎﻉ ﻣﻦ ﻗﺒﻮﻝ ﺭﺣﻤﺘﻪ‪ ،‬ﻭﺗﻮﻓﻴﻘﻪ‪ ،‬ﻭﻣﻦ ﺍﻹﻧﺴـﺎﻥ‪ :‬ﺩﻋـﺎﺀ‬
‫ﻦ‪ :‬ﺍﻟﺸﻴﻄﺎﻥ‪.‬ﺻﻔﺔ ﻏﺎﻟﺒﺔ ﻷﻧﻪ ﻃﺮﺩ ﻣـﻦ ﺍﻟﺴـﻤﺎﺀ‪،‬‬
‫ﻋﻠﻰ ﻏﻴﺮﻩ() ‪ ،( ٣‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻨﻈـﻮﺭ‪) :‬ﺍﻟﻠﹼﻌﻴ ُ‬
‫ﻭﻗﻴﻞ‪ :‬ﻷﻧﻪ ﺃﹸﺑﻌﺪ ﻣﻦ ﺭﺣﻤﺔ ﺍﷲ‪ ،‬ﻭﺍﻟﱠﻠ ْﻌﻨﹶﺔ‪ :‬ﺍﻟﺪﻋﺎﺀ ﻋﻠﻴﻪ(‪ ،‬ﻭﻓﻲ ﺍﻟﻤﻌﺠﻢ ﺍﻟﻮﺳﻴﻂ‪) :‬ﻟﻌﻨـﻪ ﺍﷲ‬
‫ﻟﻌﻨﺎﹰ‪ :‬ﻃﺮﺩﻩ‪ ،‬ﻭﺃﺑﻌﺪﻩ ﻣﻦ ﺍﻟﺨﻴﺮ‪ ،‬ﻓﻬﻮ ﻣﻠﻌﻮﻥ(‪ ،‬ﻓﻴﻈﻬﺮ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺍﻟﻠﻌﻦ ﺑﺼﻮﺭﺓ ﻋﺎﻣـﺔ‪ :‬ﻫـﻮ‬
‫ﺍﻟﻄﺮﺩ‪ ،‬ﻭﺍﻟﺴﺐ‪ :‬ﻫﻮ ﺍﻟﺸﺘﻢ ﺍﻟﻤﺆﺩﻱ ﺇﻟﻰ ﺍﻟﻘﻄﻴﻌﺔ ﺍﻟﻤﺤﺮﻣﺔ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻼ ﺷﻲﺀ ﻣـﻦ ﺍﻟﻠﻌـﻦ ﺑﺴـﺐ‪،‬‬
‫ﻭﻻ ﺷﻲﺀ ﻣﻦ ﺍﻟﺴﺐ ﺑﻠﻌﻦ‪ ،‬ﻓﺎﻟﻔﺮﻕ ﻭﺍﺿﺢ ﺑﻴﻨﻬﻤﺎ ﺑﻌﺪ ﻣﻌﺮﻓﺔ ﺍﻟﻤﻌﻨﻰ‪.‬‬
‫‪                                                             ‬‬

‫) ‪ ( ١‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻻﺑﻦ ﻣﻨﻈﻮﺭ‪ /‬ﻣﺎﺩﺓ‪ :‬ﺳﺒﺐ‪.‬‬
‫) ‪ ( ٢‬ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ /‬ﻣﺎﺩﺓ‪ :‬ﺷﺘﻢ‪.‬‬
‫) ‪ ( ٣‬ﻣﻔﺮﺩﺍﺕ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﻧﻲ‪ /‬ﻣﺎﺩﺓ‪ :‬ﻟﻌﻦ‪.‬‬

 

‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪ ‚éã³‬‬
‫‪ ‬‬
‫ﺑﻌﺪﻣﺎ ﺗﺒﻴﻦ ﻟﻨﺎ ﻣﻔﻬﻮﻡ ﺍﻟﻠﻌﻦ ﻓﻲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻣﺎ ﻫﻮ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﺴـﺐ ﻳﺒﻘـﻰ ﻓـﻲ ﺃﺫﻫﺎﻧﻨـﺎ‬
‫ﺳﺆﺍﻝ ﻓﺤﻮﺍﻩ‪:‬‬
‫ﻫﻞ ﺃﻥ ﺍﻟﻠﻌﻦ ﺟﺎﺋﺰ ﺃﻡ ﺣﺮﺍﻡ؟ ﻭﻛﻴﻒ ﻳﻜﻮﻥ؟ ﻭﻣﺎ ﻫﻮ ﺍﻟﺸﻲﺀ ﺍﻟﻤﻠﻌﻮﻥ؟ ﻭﻫﻞ ﻫﻮ ﺇﻧﺴـﺎﻥ‪،‬‬
‫ﺣﻴﻮﺍﻥ‪ ،‬ﺟﻤﺎﺩ؟ ﻣﺴﻠﻢ ﺃﻭ ﻛﺎﻓﺮ ؟ ‪...‬؟ ؟‪.‬‬
‫ﻭﻗﺒﻞ ﺍﻹﺟﺎﺑﺔ ﻧﻘﻮﻝ‪:‬‬
‫ﻣﻦ ﺍﻟﻤﻌﻠﻮﻡ ﺃﻥ ﷲ~ ﺇﺭﺍﺩﺗﻴﻦ‪ :‬ﺗﻜﻮﻳﻨﻴﺔ ﻭﺗﺸﺮﻳﻌﻴﺔ‪ ،‬ﻓﻠﻮ ﺃﺭﺍﺩ ﺷﻴﺌﹰﺎ ﻗﺎﻝ ﻟﻪ ﻛﻦ ﻓﻴﻜـﻮﻥ ﺑـﻼ‬
‫ﺻﻮﺕ ﻳﻘﺮﻉ ﻭﻻ ﻧﺪﺍﺀ ﻳﺴﻤﻊ‪ ،‬ﻫﺬﺍ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻜﻮﻥ ﻭﺃﺳﺮﺍﺭﻩ‪.‬‬
‫ﺃﻣﺎ ﻣﺴﺄﻟﺔ ﺗﻨﻈﻴﻢ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻋﻼﻗﺔ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﷲ~‪ ،‬ﻭﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻧﻔﺴـﻪ‪ ،‬ﻭﺑﻴﻨـﻪ ﻭﺑـﻴﻦ‬
‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﺤﻴﻮﺍﻥ ﻭﺍﻟﺠﻤﺎﺩ‪ ،‬ﻭﻣﺎ ﻳﺘﻔﺮﻉ ﻋﻠﻴﻬـﺎ ﻣـﻦ ﻋﻼﻗـﺎﺕ ﻛﺜﻴـﺮﺓ ﻗـﺪ ﻻ ﺗﺤﺼـﻰ‬
‫ﺑﺘﻄﻮﺭ ﺍﻟﺤﻴﺎﺓ‪ ،‬ﻓﺎﻟﺘﻨﻈﻴﻢ ﺍﻟﺬﻱ ﺻﺪﺭ ﻣﻦ ﺍﷲ~ ﻷﺟﻞ ﺗﺮﺗﻴﺐ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﻳﺴﻤﻰ )ﺍﻟﺘﺸـﺮﻳﻊ(‪،‬‬
‫ﻭﻫﻮ ﺍﻟﻤﻘﺼﻮﺩ ﻣـﻦ ﺍﻹﺭﺍﺩﺓ ﺍﻟﺘﺸـﺮﻳﻌﻴﺔ‪ ،‬ﻭﻫـﻲ ﺍﻟﺘـﻲ ﺃﺭﺳـﻞ ﺍﷲ~ ﺍﻷﻧﺒﻴـﺎﺀ ﺻـﻠﻮﺍﺕ ﺍﷲ ﻋﻠـﻴﻬﻢ‬
‫ﻷﺟﻞ ﺇﺑﻼﻏﻬﺎ ﻟﻠﻨﺎﺱ‪.‬‬
‫ﻭﻗــﺪ ﻣــﺮﺕ ﺑﻤﺮﺍﺣــﻞ‪ :‬ﻣــﻦ ﺍﻟﻌﺼــﻮﺭ ﺍﻟﺴــﺎﻟﻔﺔ ﺑﺄﻳــﺎﺩﻱ ُﺭ ُﺳـﻠﻪ~ ﻣــﻦ ﺃﺑﻴﻨــﺎ ﺁﺩﻡ‪ g‬ﻭﻧــﻮﺡ‬
‫ﻭﻣﻮﺳﻰ ﻭﺇﺑﺮﺍﻫﻴﻢ ﻭﻋﻴﺴﻰ ﻋﻠﻴﻬﻢ ﻭﻋﻠﻰ ﻧﺒﻴﻨﺎ ﻭﺁﻟﻪ ﺁﻻﻑ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻹﻟﻬﻴـﺔ‪ ،‬ﺇﻟـﻰ ﺃﻥ ﻭﺻـﻠﺖ‬

‫‪ .......................................................................................................................... ١٢‬ﺟﻮﺍﺯ ﺍﻟﻠﻌﻦ ﻣﻄﻠﻘﹰﺎ‬

‫ﺗﺎﻣﺔ ﻛﺎﻣﻠﺔ ﻋﻠﻰ ﻳﺪﻱ ﺭﺳﻮﻝ ﺍﷲ ﻣﺤﻤﺪ‪ a‬ﻭﺍﻟﺘﻲ ﺗﺠﻠﺖ ﺑﻘﻮﻟﻪ‪:a‬‬
‫‪S‬ﺇﻧﻲ ﺗﺎﺭﻙ ﻓﻴﻜﻢ ﺍﻟﺜﻘﻠﻴﻦ ﻣﺎ ﺇﻥ ﺗﻤﺴـﻜﺘﻢ ﺑﻬﻤـﺎ ﻟـﻦ ﺗﻀـﻠﻮﺍ‪ :‬ﻛﺘـﺎﺏ ﺍﷲ‬
‫ﻭﻋﺘﺮﺗﻲ ﺃﻫﻞ ﺑﻴﺘﻲ ﻭﺃﻧﻬﻤﺎ ﻟﻦ ﻳﻔﺘﺮﻗﺎ ﺣﺘﻰ ﻳﺮﺩﺍ ﻋﻠﻲ ﺍﻟﺤﻮﺽ‪.( ١ )R‬‬
‫ﻭﺳﹸﺘﻄﺒﻖ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺑﺘﻤﺎﻣﻬﺎ ﻛﻠﻬﺎ ﻓﻲ ﻋﺼﺮ ﺍﻹﻣﺎﻡ ﺍﻟﻤﻨﺘﻈﺮ‪ f‬ﻭﺟﻌﻠﻨﺎ ﻣﻦ ﺃﻧﺼـﺎﺭﻩ ﺃﺑـﺪﹰﺍ‪،‬‬
‫ﻓﻤﺼﺎﺩﺭ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﺴﻤﺤﺎﺀ ﻫﻲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻭﺍﻟﺴﻨﺔ ﺍﻟﻤﻄﻬﺮﺓ‪ ،‬ﻭﺍﻹﺟﻤﺎﻉ ﻭﺍﻟﻌﻘـﻞ‪ ،‬ﻭﺗﻘﺴـﻢ‬
‫ﺃﺣﻜﺎﻣﻬﺎ ﺇﻟﻰ ﻗﺴﻤﻴﻦ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻜﻠﻴﻔﻴﺔ‬
‫ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻷﺣﻜﺎﻡ ﺍﻟﻮﺿﻌﻴﺔ‪.‬‬
‫ﻭﺍﻟﺘﻜﻠﻴﻔﻲ ﻳﺄﺗﻲ ﺑﺨﻤﺲ ﺃﻟﻔﺎﻅ ﺗﺤﻤﻞ ﻋﻠﻰ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺑﺎﻹﻧﺴﺎﻥ ﻭﻫﻲ‪:‬‬
‫‪ .١‬ﻭﺟﻮﺏ‬
‫‪ .٢‬ﺣﺮﻣﺔ‬
‫‪ .٣‬ﺍﺳﺘﺤﺒﺎﺏ‬
‫‪ .٤‬ﻛﺮﺍﻫﺔ‬
‫‪ .٥‬ﺇﺑﺎﺣﺔ‪.‬‬
‫ﻜﻢ ﺍﻟﺸﺮﻉ ﺑـ )ﻭﺟﻮﺑﻬﺎ( ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓﻴﻘـﻮﻝ‪) :‬ﺍﻟﺼﻼﺓ ﻭﺍﺟﺒﺔ(‪ ،‬ﻭﺣـﻮﻝ‬
‫ﺤﹸ‬
‫ﻓﺎﻟﺼﻼﺓ َﻳـ ْ‬
‫ﺍﻟﻐﻨﺎﺀ ﺑـ )ﺍﻟﺤﺮﻣﺔ( ﺣﻴﺚ ﻳﻘﻮﻝ‪) :‬ﺍﻟﻐﻨﺎﺀ ﺣﺮﺍﻡ(‪ ،‬ﻭﻫﻜﺬﺍ‪.‬‬
‫ﻼ ﻳﻘﺎﻝ ﺣﻮﻝ ﺍﻟﺴﺎﺭﻕ‪:‬‬
‫ﺃﻣﺎ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻮﺿﻌﻴﺔ ﻳﻌﺒﺮ ﻋﻨﻬﺎ ﺑﺘﻌﺎﺑﻴﺮ ﻋﺪﻳﺪﺓ ﻣﻨﻬﺎ ﻣﺜ ﹰ‬

‫‪                                                             ‬‬

‫) ‪ ( ١‬ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﺔ ﻟﻠﺤﺮ ﺍﻟﻌﺎﻣﻠﻲ‪ /‬ﺝ ‪ /٢٧‬ﺹ ‪ /٣٣‬ﺭﻗﻢ‪ /٣٣١٤٤ :‬ﻃﺒﻌﺔ‪ :‬ﻣﺆﺳﺴﺔ ﺁﻝ ﺍﻟﺒﻴﺖ‪ b‬ﻹﺣﻴﺎﺀ‬
‫ﺍﻟﺘﺮﺍﺙ‪.‬‬

‫ﺗﻤﻬﻴﺪ ‪١٣ .........................................................................................................................................‬‬

‫)ﺍﻟﺴﺎﺭﻕ‪ :‬ﺗﻘﻄﻊ ﻳﺪﻩ( )ﺍﻟﺰﺍﻧﻲ ﺍﻟﻤﺤﺼﻦ ﻳـﺮﺟﻢ( )ﻣـﻦ ﺗﻨـﺎﻭﻝ ﺷـﻴﺌﹰﺎ ﻣـﻦ ﺍﻟﻤﻔﻄـﺮﺍﺕ‬
‫ﻋﻤﺪﹰﺍ ﻳﻔﻄﺮ(‪ ،‬ﻭﻫﻜﺬﺍ‪...‬‬
‫ﻭﻣﻦ ﺍﻟﻤﻌﻠﻮﻡ ﻭﺍﻟﻤﻘﻄﻮﻉ ﺑﻪ ﺃﻥ ﺣﻼﻝ ﻣﺤﻤﺪ‪ a‬ﺣﻼﻝ ﺇﻟﻰ ﻳـﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ ﻭﺣﺮﺍﻣـﻪ ﺣـﺮﺍﻡ‬
‫ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻓﻘﺪ ﺃﻭﺭﺩ ﺍﻟﺸـﻴﺦ ﺍﻟﻜﻠﻴﻨـﻲ‪ u‬ﻋـﻦ ﺯﺭﺍﺭﺓ ﻗـﺎﻝ‪ :‬ﺳـﺄﻟﺖ ﺃﺑـﺎ ﻋﺒـﺪ ﺍﷲ‪ g‬ﻋـﻦ‬
‫ﺍﻟﺤﻼﻝ ﻭﺍﻟﺤﺮﺍﻡ ﻓﻘـﺎﻝ‪S :‬ﺣﻼﻝ ﻣﺤﻤﺪ ﺣﻼﻝ ﺃﺑﺪﺍ ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﺣﺮﺍﻣﻪ ﺣـﺮﺍﻡ ﺃﺑـﺪﺍ‬
‫ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻻ ﻳﻜﻮﻥ ﻏﻴﺮﻩ ﻭﻻ ﻳﺠﺊ ﻏﻴﺮﻩ‪ ،‬ﻭﻗﺎﻝ]‪:[g‬‬
‫ﻗﺎﻝ ﻋﻠﻲ‪ :g‬ﻣﺎ ﺃﺣﺪ ﺍﺑﺘﺪﻉ ﺑﺪﻋﺔ ﺇﻻ ﺗﺮﻙ ﺑﻬﺎ ﺳﻨﺔ‪R‬‬

‫)‪(١‬‬

‫ﻓﻼ ﻳﺤﻖ ﻷﻱ ﻣﺨﻠﻮﻕ ﺃﻥ ﻳﺘﺠﺮﺃ ﻭﻳﻘـﻮﻝ ﻟﻤـﻪ‪ ،‬ﻭﻟﻤـﺎﺫﺍ‪ ،‬ﻭﻻ ﻳﺼـﺢ ﻭﻏﻴﺮﻫـﺎ ﻣـﻦ ﺍﻟﺘﻌـﺎﺑﻴﺮ‬
‫ﺍﻟﺴﺎﺫﺟﺔ ﺗﻌﻜﺲ ﻋﻦ ﺃﺻﺤﺎﺑﻬﺎ ﻋﺪﻡ ﻣﻌﺮﻓﺘﻬﻢ ﻟﻘﻴﻤﺔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻓﻠﻜـﻞ ﻣﺴـﺄﻟﺔ ﺣﻜـﻢ‪،‬‬
‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻬﺎ ﻫﻮ ﺍﻟﻨﺺ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻣﻦ ﻫﺬﻩ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﺘﻲ ﻻﺑﺪ ﻟﻬﺎ ﻣﻦ ﺣﻜﻢ ﺇﻟﻬﻲ ﺷﺮﻋﻲ ﻫﻲ‬
‫ﻣﺴﺄﻟﺔ‪) :‬ﺍﻟﻠﻌﻦ( ﻓﻘﺪ ﻭﺭﺩﺕ ﻓﻲ ﻛﺘﺎﺏ ﺍﷲ~ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻵﻳﺎﺕ ﺑﺄﻟﻔـﺎﻅ ﻣﺘﻌـﺪﺩﺓ ﻣﻨﺴـﻮﺑﺔ ﺇﻟـﻰ‬
‫ﺍﷲ ﺗﺎﺭﺓ‪ ،‬ﻭﺃﹸﺧﺮﻯ ﻣﻨﺴﻮﺑﺔ ﺇﻟﻰ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻣﺤﺪﺩﺓ ﻭﻣﺒﻴﻨﺔ ﻟﻤﺴﺄﻟﺔ ﺍﻟﻠﻌﻦ‪ ،‬ﻭﻣﺪﻯ ﻣﺸﺮﻭﻋﻴﺘﻬﺎ‪ ،‬ﻓﻘـﺪ‬
‫ﻗﺎﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻓﻲ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ ﺣﻮﻟﻬﺎ‪:‬‬
‫ﻢ َ‬
‫ﺪ ﻟﹶ ُﻬ ْ‬
‫ﻦ َﻭﹶﺃ َﻋ ﱠ‬
‫ﻦ ﺍﻟﹾﻜﹶﺎِﻓﺮﹺﻳ َ‬
‫ﻦ(‪P:‬ﺇﹺ ﱠﻥ ﺍﻟﱠﻠ َﻪ ﹶﻟ َﻌ َ‬
‫ﺑﻠﻔﻈﺔ )ﹶﻟ َﻌ َ‬
‫ﺳﻌِﻴﺮًﺍ‪.( ٢ )O‬‬
‫ﻢ‬
‫ﺪﻗﹰﺎ ِﻟﻤَﺎ َﻣ َﻌﻜﹸـ ْ‬
‫ﺼﱢ‬
‫ﺏ َﺁ ِﻣﻨﹸﻮﺍ ﺑﹺﻤَﺎ ﻧﹶ ﱠﺰﻟﹾﻨﹶﺎ ُﻣ ﹶ‬
‫ﻜﺘﹶﺎ َ‬
‫ﻦ ﺃﹸﻭﺗﹸﻮﺍ ﺍﻟﹾ ِ‬
‫ﻭﺑﻠﻔﻆ )ﻧﹶﻠﹾ َﻌﻨﹶ ُﻬﻢ(‪P :‬ﻳَﺎ ﹶﺃﱡﻳﻬَﺎ ﺍﱠﻟﺬِﻳ َ‬
‫ﺖ‬
‫ﺏ ﺍﻟﺴﱠـْﺒ ِ‬
‫ﺻﺤَﺎ َ‬
‫ﻢ ﻛﹶﻤَﺎ ﹶﻟ َﻌﻨﱠﺎ ﹶﺃ ﹾ‬
‫ﺲ ُﻭﺟُﻮﻫًﺎ ﻓﹶﻨﹶ ُﺮ ﱠﺩﻫَﺎ َﻋﻠﹶﻰ ﺃﹶ ْﺩﺑَﺎﺭﹺﻫَﺎ ﺃﹶ ْﻭ ﻧﹶﹾﻠ َﻌﻨﹶ ُﻬ ْ‬
‫ﻦ ﻗﹶْﺒﻞﹺ ﺃﹶ ْﻥ ﹶﻧﻄﹾ ِﻤ َ‬
‫ِﻣ ْ‬

‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺍﻟﻜﺎﻓﻲ ﻟﻠﺸﻴﺦ ﺍﻟﻜﻠﻴﻨﻲ‪ /‬ﺝ ‪ /١‬ﺹ‪ /٥٨‬ﺭﻗﻢ ﺍﻟﺤـﺪﻳﺚ‪ /١٦٧ :‬ﻃﺒﻌـﺔ‪ :‬ﻣﺆﺳﺴـﺔ ﺃﻧﺼـﺎﺭﻳﺎﻥ‪ ،‬ﻭﺑﺼـﺎﺋﺮ‬
‫ﺍﻟﺪﺭﺟﺎﺕ ﻟﻤﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻦ ﺍﻟﺼﻔﺎﺭ‪ /‬ﺹ‪ ،١٦٨‬ﺍﻟﻔﺼﻮﻝ ﺍﻟﻤﻬﻤﺔ ﻓﻲ ﺃﺻﻮﻝ ﺍﻷﺋﻤﺔ ﻟﻠﺤﺮ ﺍﻟﻌﺎﻣﻠﻲ‪/‬‬
‫ﺝ ‪/١‬ﺹ‪)٥٠٣‬ﻫ( ‪ ،٦٤٣ ،‬ﺑﺤﺎﺭ ﺍﻷﻧﻮﺍﺭ ﻟﻠﻌﻼﻣﺔ ﺍﻟﻤﺠﻠﺴﻲ‪/‬ﺝ ‪/٨٦‬ﺹ‪ ،١٤٨‬ﻭﻏﻴﺮﻫﺎ‪.‬‬
‫) ‪ ( ٢‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‪ /‬ﺁﻳﺔ‪.٦٤ :‬‬

‫‪ .......................................................................................................................... ١٤‬ﺟﻮﺍﺯ ﺍﻟﻠﻌﻦ ﻣﻄﻠﻘﹰﺎ‬

‫ﻚ ﹶﻟ ْﻌﹶﻨﺘِﻲ ﺇﹺﻟﹶﻰ ﻳَـ ْﻮﻡﹺ ﺍﻟـﺪﱢﻳﻦﹺ‪O‬‬
‫َﻭﻛﹶﺎ َﻥ ﹶﺃ ْﻣ ُﺮ ﺍﻟﱠﻠ ِﻪ َﻣ ﹾﻔﻌُﻮﻟﹰﺎ‪.( ١ )O‬ﻭﺑﻠﻔـﻆ )ﹶﻟ ْﻌﹶﻨﺘِﻲ(‪َ P :‬ﻭﺇﹺ ﱠﻥ َﻋﻠﹶْﻴ َ‬

‫)‪(٢‬‬

‫ﻭﻏﻴﺮﺍﻫﺎ‪ .‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﺻﺎﺩﺭ ﻣﻦ ﺍﻹﻧﺴﺎﻥ‪ :‬ﺑﻠﻔﻈﺔ )ﹶﻟ ْﻌﻨﹶﺔﹶ ( ﻭﻫﻮ ﻣﺎ ﺻﺪﺭ ﻣـﻦ ﺭﺳـﻮﻝ ﺍﷲ‪a‬ﻳـﻮﻡ‬
‫ﺪ ُﻉ ﺃﹶْﺑﻨﹶﺎ َﺀﻧﹶـﺎ‬
‫ﻦ ﺍﹾﻟ ِﻌﻠﹾـﻢﹺ ﹶﻓﻘﹸـﻞﹾ ﹶﺗﻌَـﺎﻟﹶﻮْﺍ ﻧﹶـ ْ‬
‫ﻙ ِﻣ َ‬
‫ﺪ ﻣَﺎ ﺟَﺎ َﺀ َ‬
‫ﻦ َﺑ ْﻌ ِ‬
‫ﻚ ﻓِﻴ ِﻪ ِﻣ ْ‬
‫ﺟ َ‬
‫ﻦ ﺣَﺎ ﱠ‬
‫ﺍﻟﻤﺒﺎﻫﻠـﺔ‪َ P :‬ﻣ ْ‬
‫ﺠﻌَـﻞﹾ ﹶﻟ ْﻌﻨﹶـﺔﹶ ﺍﻟﻠﱠـ ِﻪ َﻋﻠﹶـﻰ‬
‫ﻢ ﻧﹶْﺒﺘﹶﻬﹺـﻞﹾ ﻓﹶﹶﻨ ْ‬
‫ﻢ ﺛﹸ ﱠ‬
‫ﺴﻜﹸ ْ‬
‫ﺴﻨﹶﺎ َﻭﺃﹶﹾﻧﻔﹸ َ‬
‫ﻢ َﻭﺃﹶﹾﻧﻔﹸ َ‬
‫ﻢ َﻭﹺﻧﺴَﺎ َﺀﻧﹶﺎ َﻭﹺﻧﺴَﺎ َﺀﻛﹸ ْ‬
‫َﻭﺃﹶْﺑﻨﹶﺎ َﺀﻛﹸ ْ‬
‫ﺍﻟﹾﻜﹶﺎ ِﺫﺑﹺﻴ َ‬
‫ﻦ‪.( ٣ )O‬‬
‫ﺳ َﺮﺍﺋِﻴﻞﹶ َﻋﻠﹶﻰ ِﻟﺴَـﺎ ِﻥ ﺩَﺍﻭُﻭ َﺩ َﻭﻋِﻴﺴَـﻰ‬
‫ﻦ َﺑﻨﹺﻲ ﺇﹺ ْ‬
‫ﻦ ﹶﻛﻔﹶﺮُﻭﺍ ِﻣ ْ‬
‫ﻦ ﺍﱠﻟﺬِﻳ َ‬
‫ﻦ(‪P :‬ﹸﻟ ِﻌ َ‬
‫ﻭﺑﻠﻔﻈﺔ )ﹸﻟ ِﻌ َ‬
‫ﻢ ﺫﹶِﻟ َ‬
‫ﺍْﺑﻦﹺ َﻣ ْﺮَﻳ َ‬
‫ﻢ‬
‫ﻚ ﺑﹺﻤَﺎ َﻋﺼﹶﻮْﺍ َﻭﻛﹶﺎﻧﹸﻮﺍ َﻳ ْﻌﺘﹶﺪُﻭ َﻥ‪ .( ٤ )O‬ﻭﻣﻨﻬﺎ ﺑﻠﻔﻈﺔ )ﺇﻟﻌﻨﻬﻢ ﻟﻌﻨﺎﹰ(‪َ P:‬ﺭﱠﺑﻨﹶﺎ َﺁِﺗﻬﹺـ ْ‬
‫ﻦ ﺍﹾﻟ َﻌﺬﹶﺍﺏﹺ ﻭَﺍﹾﻟ َﻌﻨﹾ ُﻬ ْ‬
‫ﺿ ْﻌﻔﹶْﻴﻦﹺ ِﻣ َ‬
‫ِ‬
‫ﻢ ﹶﻟ ْﻌﻨﹰﺎ ﻛﹶﺒﹺﻴﺮًﺍ‪ ( ٥ ) O‬ﻭﻏﻴﺮﻫﺎ‪.‬‬
‫‪ ‬‬

‫‪ V°ÏÊ^ß¹]æ°¹^¿Ö]æàè†Ê^ÓÖ]î×Â]íßÃÖ^ãßÚæ‬‬
‫‪ ‬‬

‫ﻦ ﻗﹶﺒْـﻞﹸ‬
‫ﻢ َﻭﻛﹶـﺎﻧﹸﻮﺍ ﻣِـ ْ‬
‫ﻕ ِﻟﻤَـﺎ َﻣ َﻌﻬُـ ْ‬
‫ﺪٌ‬
‫ﺪ ﺍﻟﱠﻠ ِﻪ ُﻣﺼﹶـ ﱢ‬
‫ﻦ ِﻋﹾﻨ ِ‬
‫ﺏ ِﻣ ْ‬
‫ﻢ ِﻛﺘﹶﺎ ٌ‬
‫• ‪َ P‬ﻭﻟﹶﻤﱠﺎ ﺟَﺎ َﺀ ُﻫ ْ‬
‫ﻢ ﻣَﺎ َﻋ َﺮﻓﹸﻮﺍ ﹶﻛﻔﹶﺮُﻭﺍ ﺑﹺـ ِﻪ ﻓﹶﹶﻠ ْﻌﻨﹶـﺔﹸ ﺍﻟﻠﱠـ ِﻪ‬
‫ﻦ ﹶﻛﻔﹶﺮُﻭﺍ ﻓﹶﻠﹶﻤﱠﺎ ﺟَﺎ َﺀ ُﻫ ْ‬
‫ﺴﹶﺘﻔﹾِﺘﺤُﻮ َﻥ َﻋﻠﹶﻰ ﺍﱠﻟﺬِﻳ َ‬
‫َﻳ ْ‬
‫َﻋﻠﹶﻰ ﺍﻟﹾﻜﹶﺎِﻓﺮﹺﻳ َ‬
‫ﻦ‪.( ٦ )O‬‬

‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺳﻮﺓ ﺍﻟﻨﺴﺎﺀ‪ /‬ﺁﻳﺔ‪.٤٧ :‬‬
‫) ‪ ( ٢‬ﺳﻮﺓ ﺹ‪ /‬ﺁﻳﺔ‪.٧٨ :‬‬
‫) ‪ ( ٣‬ﺳﻮﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪ /‬ﺁﻳﺔ‪.٦١ :‬‬
‫) ‪ ( ٤‬ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ‪ /‬ﺁﻳﺔ‪.٧٨ :‬‬
‫) ‪ ( ٥‬ﺳﻮﺓ ﺍﻷﺣﺰﺍﺏ‪ /‬ﺁﻳﺔ‪.٦٨ :‬‬
‫) ‪ ( ٦‬ﺳﻮﺓ ﺍﻟﺒﻘﺮﺓ‪ /‬ﺁﻳﺔ‪.٨٩ :‬‬

‫ﺗﻤﻬﻴﺪ ‪١٥ .........................................................................................................................................‬‬

‫ﺪﻧﹶﺎ َﺭﱡﺑﻨﹶﺎ ﺣَﻘًّﺎ ﻓﹶﻬَـﻞﹾ‬
‫ﺪﻧﹶﺎ ﻣَﺎ َﻭ َﻋ َ‬
‫ﺟْ‬
‫ﺪ َﻭ َ‬
‫ﺏ ﺍﻟﻨﱠﺎﺭﹺ ﺃﹶ ْﻥ ﹶﻗ ْ‬
‫ﺻﺤَﺎ َ‬
‫ﺠﱠﻨ ِﺔ ﹶﺃ ﹾ‬
‫ﺏ ﺍﻟﹾ َ‬
‫ﺻﺤَﺎ ُ‬
‫• ‪َP‬ﻧﹶﺎ َﺩﻯ ﹶﺃ ﹾ‬
‫ﻢ ﺃﹶ ْﻥ ﹶﻟ ْﻌﻨﹶـﺔﹸ ﺍﻟﻠﱠـ ِﻪ َﻋﻠﹶـﻰ‬
‫ﻢ ﻓﹶﺄﹶ ﱠﺫ َﻥ ُﻣ َﺆ ﱢﺫ ٌﻥ َﺑْﻴﻨﹶ ُﻬ ْ‬
‫ﻢ ﺣَﻘًّﺎ ﻗﹶﺎﻟﹸﻮﺍ ﻧﹶ َﻌ ْ‬
‫ﺪ َﺭﱡﺑﻜﹸ ْ‬
‫ﻢ ﻣَﺎ َﻭ َﻋ َ‬
‫ﺪﺗﹸ ْ‬
‫ﺟْ‬
‫َﻭ َ‬
‫ﻦ‪O‬‬
‫ﺍﻟﻈﱠﺎِﻟﻤِﻴ َ‬

‫)‪(١‬‬

‫ﻢ َﻭَﻳﻘﹸـﻮﻝﹸ‬
‫ﻚ ُﻳ ْﻌ َﺮﺿﹸﻮ َﻥ َﻋﻠﹶﻰ َﺭﱢﺑﻬﹺ ْ‬
‫ﺬﺑًﺎ ﺃﹸﻭﻟﹶِﺌ َ‬
‫ﻢ ِﻣ ﱠﻤﻦﹺ ﺍﻓﹾﺘﹶﺮَﻯ َﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ﻛﹶ ِ‬
‫ﻦ ﺃﹶﻇﹾﻠﹶ ُ‬
‫• ‪َ P‬ﻭ َﻣ ْ‬
‫ﻢ ﺃﹶﻟﹶﺎ ﹶﻟ ْﻌﻨﹶﺔﹸ ﺍﻟﱠﻠ ِﻪ َﻋﻠﹶﻰ ﺍﻟﻈﱠﺎِﻟﻤِﻴ َ‬
‫ﻦ ﹶﻛﺬﹶﺑُﻮﺍ َﻋﻠﹶﻰ َﺭﱢﺑﻬﹺ ْ‬
‫ﺷﻬَﺎ ُﺩ َﻫ ُﺆﻟﹶﺎ ِﺀ ﺍﱠﻟﺬِﻳ َ‬
‫ﺍﻟﹾﺄﹶ ﹾ‬
‫ﻦ‪.( ٢ )O‬‬
‫ﻲ‬
‫ﻦ ﻓِﻴﻬَـﺎ ﻫِـ َ‬
‫ﻢ ﺧﹶﺎﻟِـﺪِﻳ َ‬
‫ﺟﻬَـﱠﻨ َ‬
‫ﻜﻔﱠﺎ َﺭ ﻧﹶـﺎ َﺭ َ‬
‫ﺕ ﻭَﺍﻟﹾ ﹸ‬
‫ﻦ ﻭَﺍﻟﹾ ُﻤﻨﹶﺎِﻓﻘﹶﺎ ِ‬
‫ﺪ ﺍﷲ ﺍﻟﹾ ُﻤﻨﹶﺎِﻓﻘِﻴ َ‬
‫• ‪َ P‬ﻭ َﻋ َ‬
‫ﺏ ﱡﻣﻘِﻴ ٌ‬
‫ﻢ َﻋﺬﹶﺍ ٌ‬
‫ﻢ ﺍﻟﻠﹼ ُﻪ َﻭﻟﹶ ُﻬ ْ‬
‫ﻢ َﻭﹶﻟ َﻌﻨﹶ ُﻬ ُ‬
‫ﺴُﺒ ُﻬ ْ‬
‫ﺣْ‬
‫َ‬
‫ﻢ‪.( ٣ )O‬‬

‫‪ V°Ã¶_Œ^ßÖ]æäjÓñøÚæ]íßÃÖköíèa‚qçiæ‬‬
‫ﻢ ﹶﻟ ْﻌﻨﹶﺔﹸ ﺍﻟﱠﻠ ِﻪ ﻭَﺍﻟﹾ َﻤﻠﹶﺎِﺋﻜﹶ ِﺔ َﻭﺍﻟﻨﱠـﺎﺱﹺ‬
‫ﻚ َﻋﻠﹶْﻴﻬﹺ ْ‬
‫ﻢ ﹸﻛﻔﱠﺎ ٌﺭ ﺃﹸﻭﻟﹶِﺌ َ‬
‫ﻦ ﹶﻛﻔﹶﺮُﻭﺍ َﻭﻣَﺎﺗﹸﻮﺍ َﻭ ُﻫ ْ‬
‫‪P‬ﺇﹺ ﱠﻥ ﺍﱠﻟﺬِﻳ َ‬
‫ﺟ َﻤﻌِﻴ َ‬
‫ﺃﹶ ْ‬
‫ﻚ ﹶﺃﺣَـﺎﻁﹶ‬
‫ﻚ ﺇﹺ ﱠﻥ َﺭﺑﱠـ َ‬
‫ﻦ‪( ٤ )O‬؛ ﺑﻞ ﻫﻨﺎﻟﻚ ﺷﺠﺮﺓ ﻣﻠﻌﻮﻧﺔ ﻓـﻲ ﺍﻟﻘـﺮﺁﻥ ‪َ P‬ﻭﹺﺇﺫﹾ ﻗﹸﻠﹾﻨﹶـﺎ ﻟﹶـ َ‬
‫ﺠ َﺮﺓﹶ ﺍﻟﹾ َﻤﹾﻠﻌُﻮﻧﹶﺔﹶ ﻓِـﻲ ﺍﹾﻟﻘﹸـ ْﺮ َﺁ ِﻥ‬
‫ﺸَ‬
‫ﻙ ﺇﹺﻟﱠﺎ ِﻓﺘﹾﻨﹶﺔﹰ ﻟِﻠﻨﱠﺎﺱﹺ ﻭَﺍﻟ ﱠ‬
‫ﺟ َﻌﻠﹾﻨﹶﺎ ﺍﻟ ﱡﺮ ْﺅﻳَﺎ ﺍﱠﻟﺘِﻲ ﺃﹶ َﺭْﻳﻨﹶﺎ َ‬
‫ﺑﹺﺎﻟﻨﱠﺎﺱﹺ َﻭﻣَﺎ َ‬
‫ﺪ ُﻫ ْ‬
‫ﻢ ﻓﹶﻤَﺎ َﻳﺰﹺﻳ ُ‬
‫ﺨ ﱢﻮﻓﹸ ُﻬ ْ‬
‫َﻭﹸﻧ ﹶ‬
‫ﻢ ﺇﹺﻟﱠﺎ ﹸﻃﻐﹾﻴَﺎﻧﹰﺎ ﻛﹶﺒﹺﻴﺮًﺍ‪( ٥ )O‬ﻭﻣﺎ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﺍﻟﻤﻔﺴﺮﻳﻦ ﺑﺄﻧﻬﺎ ﺑﺤﻖ ﺑﻨـﻲ ﺃﹸﻣﻴـﺔ‬
‫ﻟﻌﻨﻬﻢ ﺍﷲ‪.‬‬

‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺳﻮﺓ ﺍﻷﻋﺮﺍﻑ‪ /‬ﺁﻳﺔ‪.٤٤ :‬‬
‫) ‪ ( ٢‬ﺳﻮﺓ ﻫﻮﺩ‪ /‬ﺁﻳﺔ‪.١٨ :‬‬
‫)‪ ( ٣‬ﺳﻮﺓ ﺍﻟﺘﻮﺑﺔ‪ /‬ﺁﻳﺔ‪.٦٨ :‬‬
‫) ‪ ( ٤‬ﺳﻮﺓ ﺍﻟﺒﻘﺮﺓ‪ /‬ﺁﻳﺔ‪.١٦١ :‬‬
‫) ‪ ( ٥‬ﺳﻮﺓ ﺍﻟﺒﻘﺮﺓ‪ /‬ﺁﻳﺔ‪.١٦١ :‬‬

‫‪ .......................................................................................................................... ١٦‬ﺟﻮﺍﺯ ﺍﻟﻠﻌﻦ ﻣﻄﻠﻘﹰﺎ‬

‫ﻭﻟﻌﻨﺔ ﺍﷲ ﻭﺍﻟﻼﻋﻨﻮﻥ ﻋﻠﻰ ﻣﻦ ﻛﺘﻢ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻣﻦ ﺍﻟﺒﻴﻨﺎﺕ ﺍﻟﺘﻲ ﻣﻦ ﺃﺑﺮﺯﻫﺎ ﺣـﻖ‬
‫ﺪ ﻣَـﺎ َﺑﱠﻴﻨﱠـﺎ ُﻩ‬
‫ﺕ ﻭَﺍﻟﹾ ُﻬﺪَﻯ ﻣِﻦ َﺑﻌْـ ِ‬
‫ﻦ ﺍﻟﹾَﺒﱢﻴﻨﹶﺎ ِ‬
‫ﻦ َﻳﻜﹾﺘﹸﻤُﻮ َﻥ ﻣَﺎ ﺃﹶﻧﺰﹶﻟﹾﻨﹶﺎ ِﻣ َ‬
‫ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪P :b‬ﺇﹺ ﱠﻥ ﺍﱠﻟﺬِﻳ َ‬
‫ﻢ ﺍﻟﻠﹼ ُﻪ َﻭَﻳﹾﻠ َﻌﻨﹸ ُﻬ ُ‬
‫ﻚ ﻳَﻠ َﻌﻨﹸ ُﻬ ُ‬
‫ﻜﺘﹶﺎﺏﹺ ﺃﹸﻭﻟﹶِﺌ َ‬
‫ﻟِﻠﻨﱠﺎﺱﹺ ﻓِﻲ ﺍﻟﹾ ِ‬
‫ﻢ ﺍﻟﻠﱠﺎ ِﻋﻨﹸﻮ َﻥ‪.( ١ )O‬‬
‫ﺪﻧﹾﻴَﺎ‬
‫ﻢ ﺍﻟﱠﻠ ُﻪ ﻓِﻲ ﺍﻟـ ﱡ‬
‫ﻦ ُﻳ ْﺆﺫﹸﻭ َﻥ ﺍﻟﱠﻠ َﻪ َﻭ َﺭﺳُﻮﻟﹶ ُﻪ ﹶﻟ َﻌﻨﹶ ُﻬ ُ‬
‫ﻭﻟﻌﻦ ﻣﻦ ﺁﺫﻯ ﺍﻟﻨﺒﻲ‪P :a‬ﺇﹺ ﱠﻥ ﺍﱠﻟﺬِﻳ َ‬
‫ﺪ ﻟﹶ ُﻬ ْ‬
‫ﺧ َﺮ ِﺓ َﻭﹶﺃ َﻋ ﱠ‬
‫ﻭَﺍﻟﹾﺂ ِ‬
‫ﻢ َﻋﺬﹶﺍﺑًﺎ ﱡﻣﻬﹺﻴﻨﹰﺎ‪ ،( ٢ )O‬ﻓﺎﻵﻳﺎﺕ ﺍﻟﻨﺎﻃﻘـﺔ ﺑـﺎﻟﻠﻌﻦ ﺳـﺖ ﻭﺛﻼﺛـﻮﻥ ﺁﻳـﺔ ﺑﻮﺍﺣـﺪ‬
‫ﻭﺃﺭﺑﻌﻴﻦ ﻛﻠﻤﺔ ﻣﺘﻌﻠﻘﺔ ﺑﺎﻟﻠﻌﻦ ﻳﻤﻜﻦ ﻣﺮﺍﺟﻌﺘﻬﺎ ﻓﻲ ﺍﻟﻜﺘﺐ ﺍﻟﻤﻌﺘﻨﻴﺔ ﺑﻔﻬﺮﺳﺔ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ) ‪.( ٣‬‬
‫ﻓﻨﺠــﺪ ﺃﻥ ﺍﻟﻠﻌــﻦ ﻗــﺪ ﺻــﺪﺭ ﻣــﻦ ﺍﷲ~ ﺑﺤــﻖ ﺷــﺨﺺ ﻛﺎﻟﺸــﻴﻄﺎﻥ ﺍﻟــﺮﺟﻴﻢ ﻭﻫــﻮ ﺃﻭﻝ‬
‫ﺍﻟﻤﻠﻌﻮﻧﻴﻦ‪ ،‬ﻭﺻﺪﺭ ﻣﻦ ﺍﷲ~ ﺑﺤﻖ ﻣﻦ ﺗﻠﺒﺲ ﺑﺎﻟﻜﻔﺮ‪ ،‬ﻭﺻﺪﺭ ﻣﻦ ﺍﷲ~ ﺑﺤـﻖ ﻗـﻮﻡ ﻛﺄﺻـﺤﺎﺏ‬
‫ﺍﻟﺴﺒﺖ‪ ،‬ﻭﻟﻌﻦ ﻣﻦ ﻟﻢ ﻳـﺆﻣﻦ ﻛﻤـﺎ ﻟﻌـﻦ ﺃﺻـﺤﺎﺏ ﺍﻟﺴـﺒﺖ ﺑﻌـﺪ ﻃﻤـﺲ ﻭﺟـﻮﻫﻬﻢ ﻓﺘـﺮﺩ ﻋﻠـﻰ‬
‫ﺃﺩﺑﺎﺭﻫﺎ‪ ،‬ﻭﻗﺪ ﺻﺪﺭ ﻣﻦ ﺍﻷﻧﺒﻴـﺎﺀ‪ ،‬ﻓﻘـﺪ ﻟﻌـﻦ ﻣـﻦ ﻛﻔـﺮ ﻣـﻦ ﺑﻨـﻲ ﺇﺳـﺮﺍﺋﻴﻞ ‪ -‬ﺑﺴـﺒﺐ ﻋﺼـﻴﺎﻧﻬﻢ‬
‫ﻭﺍﻋﺘﺪﺍﺀﺍﺗﻬﻢ ‪ -‬ﻋﻠﻰ ﻟﺴﺎﻥ ﺩﺍﻭﺩ ﻭﻋﻴﺴﻰ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠـﻴﻬﻢ ﻭﻋﻠـﻰ ﻧﺒﻴﻨـﺎ ﻣﺤﻤـﺪ ﻭﺁﻟـﻪ ﺁﻻﻑ‬
‫ﺍﻟﺼﻠﻮﺍﺕ ﺍﻹﻟﻬﻴﺔ‪.‬ﻭﻣﻦ ﺭﺳﻮﻝ ﺍﷲ‪ a‬ﻳـﻮﻡ ﺍﻟﻤﺒﺎﻫﻠـﺔ ﻓﺠﻌـﻞ ﻟﻌﻨـﺔ ﺍﷲ ﻋﻠـﻰ ﻣـﻦ ﻳﻜـﺬﺏ‪ ،‬ﻭﻗـﺪ‬
‫ﺻﺪﺭ ﻣﻦ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺎﺭ ‪ -‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺃﻃﺎﻋﺖ ﺳﺎﺩﺗﻬﺎ ﻭﻛﺒﺮﺍﺋﻬﺎ ﻓﺄﺿﻠﻮﻫﻢ ﺍﻟﺴﺒﻴﻞ ‪-‬‬
‫ﻓﻲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻃﻠﺒﺖ ﻣﻦ ﺍﷲ~ ﺃﻥ ﻳﻠﻌﻨﻬﻢ ﻟﻌﻨﹰﺎ ﻛﺒﻴﺮﺍ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻧﺖ ﻟﻌﻨﺔ ﺧﺎﺻﺔ ﺑﺎﻟﻜﺎﻓﺮﻳﻦ ﻭﺍﻟﻈﺎﻟﻤﻴﻦ ﻣﻦ ﺍﷲ~ ﻳﻄﻠﺒﻬﺎ ﺍﻟﻌﺒـﺪ ﻛﻤـﺎ ﺫﻛﺮﻫـﺎ ﺍﷲ~‬
‫ﻓﻲ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻟﻌﻨﺔ ﻣﻦ ﺍﷲ~ ﻣﻘﺮﻭﻧﺔ ﻣﻊ ﺍﻟﻤﻼﺋﻜﺔ ﻭﺍﻟﻨﺎﺱ ﺃﺟﻤﻌﻴﻦ ﻭﻫﻲ ﻟﻠـﺬﻳﻦ ﻛﻔـﺮﻭﺍ‬
‫ﻭﻣﺎﺗﻮﺍ ﻭﻫﻢ ﻛﻔﺎﺭ ﻭﻛﺬﻟﻚ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ‪ ،‬ﻭﺃﺗـ ﱠﻤ ُﻬﻦ ﺁﻳﺔ ‪ ٥٧‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ﺍﻟﺘﻲ ﺗﺪﻓﻊ ﻛﻞ‬

‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ /‬ﺁﻳﺔ‪.١٥٩ :‬‬
‫) ‪ ( ٢‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‪ /‬ﺁﻳﺔ‪.٥٧ :‬‬
‫) ‪ ( ٣‬ﻻﺣﻆ ﺍﻟﻤﻌﺠﻢ ﺍﻹﺣﺼﺎﺋﻲ ﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻥ‪ /‬ﻣـﺎﺩﺓ‪ :‬ﻟﻌـﻦ‪ ،‬ﻭﺍﻟﻤﻌﺠـﻢ ﺍﻟﻤﻔﻬـﺮﺱ ﻷﻟﻔـﺎﻅ ﺍﻟﻘـﺮﺁﻥ‪/‬‬
‫ﻣﺎﺩﺓ‪ :‬ﻟﻌﻦ‪.‬‬

‫ﺗﻤﻬﻴﺪ ‪١٧ .........................................................................................................................................‬‬

‫ﺍﻟﺸﺒﻬﺎﺕ ﻭﺍﻻﻓﺘﺮﺍﺀﺍﺕ ﺑﺘـﺼﺮﻳﺤﻬﺎ ﺑﺄﻥ ﻟﻌﻨـﺔ ﺍﷲ~ ﻋﻠـﻰ ﻣـﻦ ﺁﺫﻯ ﺍﷲ~ ﻭﺁﺫﻯ ﺍﻟﻨﺒـﻲ‪ a‬ﻓـﻲ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻣﻊ ﺇﻋﺪﺍﺩ ﻋﺬﺍﺏ ﻣﻬﻴﻦ‪.‬‬
‫ﻓــﺈﺫﺍ ﻛــﺎﻥ ﺍﻟﻠﻌــﻦ ﻣــﻦ ﺍﻟﻤﻔــﺎﻫﻴﻢ ﺍﻟﻘﺮﺁﻧﻴــﺔ ﺍﻹﻟﻬﻴــﺔ‪ ،‬ﻭ ﻳﺠــﺐ ﺍﻟﺘﺨﻠــﻖ ﺑــﺄﺧﻼﻕ ﺍﷲ‪ ،‬ﻓﻔــﻲ‬
‫ﺍﻟﺤﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪S :‬ﺗﺨﻠﻘﻮﺍ ﺑﺄﺧﻼﻕ ﺍﷲ ‪ ،( ١ )R‬ﻭﻳﺠﺐ ﺇﺗﺒـﺎﻉ ﺍﻟﻨﺒـﻲ‪ a‬ﺑﻤـﺎ ﻧﻘﻠـﻪ ﻣـﻦ ﺁﻳـﺎﺕ‬
‫ﻭﺭﻭﺍﻳﺎﺕ ‪ -‬ﺳﻨﺬﻛﺮﻫﺎ ﻻﺣﻘـﹰﺎ – ﺁﻣـﺮﺓ ﺑـﺎﻟﻠﻌﻦ ﻭﺧﺼﻮﺻـﹰﺎ ﺃﻋﺪﺍﺋـﻪ ﺃﻋـﺪﺍﺀ ﺍﻟﺜﻘﻠـﻴﻦ ﻛﺘـﺎﺏ ﺍﷲ‬
‫ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻭﻋﺘﺮﺗﻪ ﺁﻫﻞ ﺍﻟﺒﻴﺖ‪.b‬‬

‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺑﺤﺎﺭ ﺍﻷﻧـﻮﺍﺭ‪ /‬ﺝ ‪ / ٥٨‬ﺹ ‪ ،١٢٩‬ﻭﺷـﺮﺡ ﺍﻷﺳـﻤﺎﺀ ﺍﻟﺤﺴـﻨﻰ ﻟﻠﻤـﻼ ﻫـﺎﺩﻱ ﺍﻟﺴـﺒﺰﻭﺍﺭﻱ‪ /‬ﺹ ‪،٤١‬‬
‫ﻭﺗﻔﺴﻴﺮ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ ﺝ ‪ ٧‬ﺹ ‪ ،٧٢‬ﺝ‪ ٩‬ﺹ ‪. ٦٤‬‬

‫]‪ l^ÞçÃ×¹‬‬
‫‪ ‬‬
‫ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻠﻌﻦ ﻗﺪ ﺻﺪﺭ ﺇﻣﺎ ﺑﺤﻖ ﻣﻜﻠﻒ‪ :‬ﻭﻫﻮ ﻣﻦ ﺧﺎﻃﺒﻪ ﺍﷲ ﻭﺃﻟﺰﻣﻪ ﺑﺎﻟﻌﻤـﻞ ﺑﺎﻷﺣﻜـﺎﻡ‬
‫ﺍﻟـﺸﺮﻋﻴﺔ ﺃﻭ ﻏﻴﺮ ﻣﻜﻠﻒ‪ :‬ﻭﻫﻮ ﻣﻦ ﻟﻢ ﻳﺨﺎﻃﺒﻪ ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬
‫ﻓﺎﻟﻤﻜﻠﻒ ﺍﻟﻤﻠﻌﻮﻥ ﻗﺴﻤﺎﻥ‪:‬ﺍﻷﻭﻝ‪ :‬ﻣﻦ ﺟﻨﺲ ﺍﻟﺠﻦ ﻛﺎﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ ﻭﻣـﻦ ﺗﺒﻌـﻪ ﻣـﻦ‬
‫ﺟﻨﺴﻪ‪ ،‬ﻭﺍﻟﺜﺎﻧﻲ‪ :‬ﻣﻦ ﺟﻨﺲ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻣﺎ ﺻﺪﺭ ﺑﺤﻖ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﻻﺣﻆ ﺍﺗﺼـﺎﻓﻪ ﺑﺼـﻔﺎﺕ ﻣﻨﻬـﺎ‪:‬‬
‫ﺍﻟﻜﻔﺮ‪ ،‬ﻭﺍﻟﻜﺬﺏ‪ ،‬ﻭﺍﻟﻈﻠﻢ‪ ،‬ﻭﺍﻟﻨﻔﺎﻕ‪ ،‬ﻭ ‪....‬‬
‫ﻭﻣﻨﻬﺎ ﻣﺎ ﻗﺪ ﻻﺣﻆ ﺟﻤﺎﻋﺔ ﺃﻭ ﺍﻟﻘﻮﻡ‪ :‬ﻛﺄﺻﺤﺎﺏ ﺍﻟﺴﺒﺖ‪ ،‬ﻭﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭ‪.....‬‬
‫ﺃﻣﺎ ﻏﻴﺮ ﺍﻟﻤﻜﻠﻒ ﻓﻤﻨﻬﺎ‪:‬ﺍﻟﺠﻤـﺎﺩﺍﺕ‪ :‬ﻓﻘـﺪ ﻟﻌﻨـﺖ ﻣﻨﻬـﺎ‪ :‬ﺍﻟﺨﻤـﺮ‪ ،‬ﻭ ‪ ،....‬ﻭﻣﻔـﺎﻫﻴﻢ‪ :‬ﻣﻨﻬـﺎ‬
‫ﺍﻟﻐﻨﺎﺀ‪،‬ﻭ‪ ،.....‬ﺃﻣﺎ ﺍﻟﺸﺠﺮﺓ ﺍﻟﻤﻠﻌﻮﻧﺔ ﻓﺈﻥ ﻓﺴﺮﺕ ﺑـﺎﻟﺰﻗﻮﻡ ﻓﻬـﻮ ﻃﻌـﺎﻡ ﻷﺻـﺤﺎﺏ ﺍﻟﺠﺤـﻴﻢ – ﺃﻱ‬
‫ﻏﻴﺮ ﻣﻜﻠﻒ –‪ ،‬ﺃﻭ ﺗﻔﺴﺮ ﺑﺒﻨﻲ ﺃﹸﻣﻴﺔ ﻟﻌﻨﻬﻢ ﺍﷲ ﻓﻬﻢ ﺑﺸﺮ ﻣﻜﻠﻔﻮﻥ‪.‬ﻓﺎﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻟﻌﻦ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ‬
‫ﺑﻌﻀﻪ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﻗﺪ ﺫﻛﺮﻧﺎﻩ ﻓـﻲ ﺍﻟﺘﻤﻬﻴـﺪ‪ ،‬ﻭﺑﻌﻀـﻪ ﺍﻟﺮﻭﺍﻳـﺎﺕ‪ ،‬ﻭﻫـﻮ ﻣـﺎ ﺳـﻨﺬﻛﺮﻩ‪ .‬ﻋﻠﻤـﹰﺎ ﺇﻥ‬
‫ﺍﻟﺮﻭﺍﻳــﺎﺕ ﺗﻜــﻮﻥ ﻣﺮﺷــﺪﺓ ﻟﻠﻤﻜﻠﻔــﻴﻦ ﻧﺤــﻮ ﻫــﺬﺍ ﺍﻟﻤﻔﻬــﻮﻡ ﺍﻟﻘﺮﺁﻧــﻲ‪ ،‬ﻭﻣﺸﺨﺼــﺔ ﻟﻠﻤﻨــﺎﻓﻘﻴﻦ‬
‫ﻭﺍﻟﻈﺎﻟﻤﻴﻦ ﻭﺍﻟﺤﺎﻗﺪﻳﻦ ﻭﺃﻋﺪﺍﺀ ﺍﻟﺮﺳﻮﻝ ﻣﺤﻤﺪ‪.a‬ﻋﻨﺪ ﺍﻟﻔﺮﻳﻘﻴﻦ‪:‬ﺍﻟﺴﻨﺔ ﻭﺷﻴﻌﺔ ﺁﻝ ﻣﺤﻤﺪ‪.a‬‬

 
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 
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 
 
íߊÖ]Øâ_p]†i

‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪ íéߊÖ]oè‚£]gjÒ»àÃ×Ö]‡]çq‬‬
‫‪ ‬‬
‫)‪(١‬‬

‫ﻗﺪ ﻭﺭﺩﺕ ﻧﺼﻮﺹ ﻣﺼﺮﺣﺔ ﺑﺎﻟﻠﻌﻦ ﻓـﻲ ﺍﻟﺘـﺮﺍﺙ ﺍﻟﺴـﻨﻲ ﺃﻛﺜـﺮ ﻣـﻦ ﺃﺭﺑﻌﻤﺎﺋـﺔ–‪–٤٠٠‬‬
‫ﺣﺪﻳﺜﹰﺎ ﻣﺼﺮﺣﹰﺎ ﺑﺎﻟﻠﻌﻦ ﻭﺳﻨﺬﻛﺮ ﻣﻨﻬﺎ ﺑﻌﺾ ﺫﻟﻚ‪.‬‬

‫‪ V^ãÃñ^eæ^ãéÎ^‰æ^ãe…^æ†Û¤]àÃÖ‡]çq .١‬ﻗﺎﻝ ﺃﺣﻤـﺪ ﺍﺑـﻦ ﺣﻨﺒـﻞ )ﺍﻟﻤﺘـﻮﻓﻰ‪:‬‬
‫‪ :(٢٤١‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻋﻦ ﺃﺑﻴﻪ ﺃﻥ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ] ﻭﺁﻟﻪ [ ﻭﺳﻠﻢ ﻗﺎﻝ‪:‬‬
‫‪S‬ﻟﻌﻦ ﺍﷲ ﺍﻟﺨﻤﺮ ﻭﻟﻌﻦ ﺷﺎﺭﺑﻬﺎ ﻭﺳﺎﻗﻴﻬﺎ ﻭﻋﺎﺻـﺮﻫﺎ ﻭﻣﻌﺘــﺼﺮﻫﺎ ﻭﺑﺎﺋﻌﻬـﺎ‬
‫ﻭﻣﺒﺘﺎﻋﻬﺎ ﻭﺣﺎﻣﻠﻬﺎ ﻭﺍﻟﻤﺤﻤﻮﻟﺔ ﺇﻟﻴﻪ ﻭﺁﻛﻞ ﺛﻤﻨﻬﺎ‪.( ٢ )R‬‬
‫ﻭﺭﻭﺍﻩ ﺃﺑـــﻮ ﺩﺍﻭﻭﺩ )ﺍﻟﻤﺘـــﻮﻓﻰ‪ ،( ٣ )(٢٧٥ :‬ﻭﺍﻟﺤـــﺎﻛﻢ )ﺍﻟﻤﺘـــﻮﻓﻰ ‪ ،( ٤ )(٤٠٥‬ﻭﺍﻟﺒﻴﻬﻘـــﻲ‬
‫)ﺍﻟﻤﺘﻮﻓﻰ‪ ،( ٥ )(٤٥٨:‬ﻭﻏﻴﺮﻫﻢ ﻛﺜﻴﺮ‪.‬‬
‫‪                                                             ‬‬

‫ﻼ ﻣﻮﺳﻮﻋﺔ ﺃﻃﺮﺍﻑ ﺍﻟﺤﺪﻳﺚ ‪ /‬ﻣﺎﺩﺓ ﻟﻌﻦ‪ ،‬ﻭﺍﻟﻤﻌﺠﻢ ﺍﻟﻤﻔﻬﺮﺱ ﻷﻟﻔﺎﻅ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‪/‬‬
‫) ‪ ( ١‬ﻻﺣﻆ ﻣﺜ ﹰ‬
‫ﻣﺎﺩﺓ ﻟﻌﻦ‪.‬‬
‫) ‪ ( ٢‬ﻣﺴﻨﺪ ﺍﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪/‬ﺝ‪ / ٢‬ﺹ‪/٩٧‬ﻣﺴﻨﺪ ﻋﺒﺪ ﺍﷲ ﺑـﻦ ﻋﻤـﺮ‪ /‬ﺡ‪/٥٧١٨‬ﻁ‪ :‬ﺑﻴـﺮﻭﺕ‪ -‬ﺩﺍﺭ ﺍﻟﻜﺘـﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫) ‪ ( ٣‬ﺳــﻨﻦ ﺃﺑــﻲ ﺩﺍﻭﻭﺩ ‪ -[٢٥/٢٠]/‬ﻛﺘــﺎﺏ ﺍﻷﺷــﺮﺑﺔ‪]/‬ﺕ‪/١‬ﻡ‪/[١‬ﺡ‪ / ٣٦٧٤‬ﻁ‪ :‬ﺑﻴــﺮﻭﺕ‪ -‬ﺩﺍﺭ ﺍﻟﻜﺘــﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫) ‪ ( ٤‬ﺍﻟﻤﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ‪ /‬ﺝ‪ /٢‬ﺹ‪ /١٦٣‬ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪/‬ﺡ‪/٢٢٨٢‬ﻁ‪:‬ﺑﻴﺮﻭﺕ‪ -‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪.‬‬
‫) ‪ ( ٥‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ ﻟﻠﺒﻴﻬﻘﻲ‪ /‬ﺝ‪ /٥‬ﺹ‪ /٣٢٧‬ﻁ‪:‬ﺑﻴﺮﻭﺕ‪ -‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪.‬‬

‫‪ .......................................................................................................................... ٢٤‬ﺟﻮﺍﺯ ﺍﻟﻠﻌﻦ ﻣﻄﻠﻘﹰﺎ‬

‫‪ Vå‚â^æäfi^Òæä×ÒçÚæ^e†Ö]àÃÖ‡]çq .٢‬ﻗـﺎﻝ ﻣﺴـﻠﻢ)ﺍﻟﻤﺘـﻮﻓﻰ‪:(٢٦١ :‬ﻋـﻦ‬
‫ﺟﺎﺑﺮ ﻗﺎﻝ‪:‬‬
‫‪S‬ﻟﻌﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳـﻠﻢ ﺁﻛﻞ ﺍﻟﺮﺑﺎ ﻭﻣﻮﻛﻠﻪ ﻭﻛﺎﺗﺒﻪ ﻭﺷـﺎﻫﺪﻳﻪ‪،‬‬
‫ﻭﻗﺎﻝ‪ :‬ﻫﻢ ﺳﻮﺍﺀ‪.( ١ )R‬‬
‫ﻭﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )ﺍﻟﻤﺘﻮﻓﻰ‪ ،( ٢ )(٢٧٥:‬ﻭﺍﻟﺘﺮﻣﺬﻱ )ﺍﻟﻤﺘﻮﻓﻰ‪ ،( ٣ )(٢٧٩:‬ﻭﻏﻴﺮﻫﻢ ﻛﺜﻴﺮ‪.‬‬
‫‪ Vêi†¹]æê]†Ö]àÃÖ‡]çq .٣‬ﻗﺎﻝ ﺃﺣﻤﺪ ﺍﺑﻦ ﺣﻨﺒﻞ )ﺍﻟﻤﺘـﻮﻓﻰ‪ :(٢٤١:‬ﻋـﻦ ﻋﺒـﺪ ﺍﷲ‬
‫ﺑﻦ ﻋﻤﺮﻭ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ] ﻭ ﺁﻟﻪ[ ﻭﺳﻠﻢ‪S:‬ﻟﻌﻨﺔ ﺍﷲ ﻋﻠﻰ ﺍﻟﺮﺍﺷﻲ ﻭﺍﻟﻤﺮﺗﺸﻲ‪.( ٤ )R‬‬
‫ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﺔ )ﺍﻟﻤﺘﻮﻓﻰ‪ ،( ٥ )(٢٧٣:‬ﻭﺍﻟﻄﺒﺮﺍﻧﻲ )ﺍﻟﻤﺘﻮﻓﻰ‪ ،( ٦ )(٣٦٠ :‬ﻭﻏﻴﺮﻫﻢ‪.‬‬
‫‪ Vð^{{ŠßÖ]à{{Úlø{{q¹]æHÙ^{{q†Ö]à{{Ú°n{{ß~¹]à{{ÃÖ‡]ç{{q JP‬ﻗــﺎل اﻟﺒﺨــﺎري‬
‫)اﳌﺘﻮﰱ‪ :(٢٥٦ :‬ﻋﻦ اﺑﻦ ﻋﺒﺎس ﻗﺎل‪S :‬ﻟﻌﻦ ﺍﻟﻨﺒﻲﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ] ﻭﺁﻟﻪ [ ﻭﺳﻠﻢﺍﻟﻤﺨﻨﺜﻴﻦ ﻣﻦ ‪ ‬‬

‫‪                                                             ‬‬

‫) ‪( ١‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪/‬ﺹ‪-٢٢/٦٠٠‬ﻛﺘـﺎﺏ ﺍﻟﻤﺴـﺎﻗﺎﺓ‪-١٩/‬ﺑـﺎﺏ ﻟﻌـﻦ ﺁﻛـﻞ ﺍﻟﺮﺑـﺎ ﻭﻣﺆﻛﻠـﺔ‪ /‬ﺡ‪ /٤١٠٩‬ﻁ‪:‬‬
‫ﺑﻴﺮﻭﺕ‪ -‬ﺩﺍﺭ ﺻﺎﺩﺭ‪.‬‬
‫) ‪.( ٢‬ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ‪/‬ﺹ‪-[٢٢/١٧]/٥٣٦‬ﻛﺘـﺎﺏ ﺍﻟﺒﻴـﻮﻉ‪]/‬ﺕ‪/٤‬ﻡ‪/[٤‬ﺡ‪/٣٣٣٣‬ﻁ‪:‬ﺑﻴـﺮﻭﺕ‪ -‬ﺩﺍﺭ ﺍﻟﻜﺘـﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫) ‪( ٣‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪/‬ﺝ‪/٢‬ﺹ‪-١٢/٢٥٦‬ﻛﺘﺎﺏ ﺍﻟﺒﻴﻮﻉ‪-٢/‬ﺑﺎﺏ ﻣﺎﺟﺎﺀﻓﻲ ﺍﻛﻞ ﺍﻟﺮﺑﺎ‪/‬ﺡ‪/١٢٠٦‬ﻁ‪:‬ﺑﻴـﺮﻭﺕ‪-‬‬
‫ﺩﺍﺭﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫) ‪ ( ٤‬ﻣﺴﻨﺪ ﺍﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪/‬ﺝ‪ / ٢‬ﺹ‪/٢١٢‬ﻣﺴﻨﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ‪ /‬ﺡ‪/٧٠٠٠‬ﻁ‪ :‬ﺑﻴﺮﻭﺕ‪ -‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫) ‪ ( ٥‬ﺳــــﻨﻦ ﺍﺑــــﻦ ﻣﺎﺟــــﺔ‪/‬ﺹ‪-١٣/٣٦٩‬ﻛﺘــــﺎﺏ ﺍﻷﺣﻜــــﺎﻡ‪-٢/‬ﺑــــﺎﺏ ﺍﻟﺘﻐﻠــــﻴﻆ ﻓــــﻲ ﺍﻟﺤﻴــــﻒ‬
‫ﻭﺍﻟﺮﺷﻮﺓ‪/‬ﺡ‪/٢٣١٣‬ﻁ‪:‬ﺑﻴﺮﻭﺕ‪-‬ﺩﺍﺭﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫) ‪ ( ٦‬ﻛﺘﺎﺏ ﺍﻟﺪﻋﺎﺀ ﻟﻠﻄﺒﺮﺍﻧﻲ‪ /‬ﺹ‪ /٥٧٨‬ﻁ‪:‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬

‫ﺍﻟﻠﻌﻦ ﻓﻲ ﺗﺮﺍﺙ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ /‬ﻛﺘﺐ ﺍﻟﺤﺪﻳﺚ ‪٢٥ ....................................................................................‬‬

‫ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻤﺘﺮﺟﻼﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‪.( ١ )R‬‬
‫ﺭﻭﺍﻩ ﺃﺣﻤــﺪ ﺍﺑـــﻦ ﺣﻨﺒـــﻞ )ﺍﻟﻤﺘــﻮﻓﻰ‪ ،( ٢ )(٢٤١:‬ﻭﺭﻭﺍﻩ ﺃﺑـــﻲ ﺩﺍﻭﺩ )ﺍﻟﻤﺘـــﻮﻓﻰ‪،( ٣ )(٢٧٥:‬‬
‫ﻭﺍﻟﺘﺮﻣﺬﻱ )ﺍﻟﻤﺘﻮﻓﻰ‪ ،( ٤ )(٢٧٩:‬ﻭﻏﻴﺮﻫﻢ‪.‬‬
‫ﻦ ﺃﹶﺑﹺـﻲ‬
‫‪ Vå‚{Öææ‚Ö]çÖ]°eцÊàÚàÃÖ‡]çq .٥‬ﺭﻭﻯ ﺍﺑـﻦ ﻣﺎﺟـﺔ )ﺍﻟﻤﺘـﻮﻓﻰ‪(٢٧٣:‬ﻋَـ ْ‬
‫ﻣُﻮﺳَﻰ ﻗﹶﺎﻝﹶ‪:‬‬
‫‪S‬ﹶﻟ َﻌ َ‬
‫ﻦ‬
‫ﺪﻫَﺎ َﻭﺑَـْﻴ َ‬
‫ﺪ ِﺓ َﻭ َﻭﻟﹶـ ِ‬
‫ﻦ ﺍﻟﹾﻮَﺍﻟِـ َ‬
‫ﻕ َﺑْﻴ َ‬
‫ﻦ ﹶﻓ ﱠﺮ َ‬
‫ﻦ َﺭﺳُﻮﻝﹸ ﺍﻟﱠﻠ ِﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ] ﻭﺁﻟﻪ [ ﻭﺳﻠﻢ َﻣ ْ‬
‫ﺍﻟﹾ ﹶﺄﺥﹺ َﻭَﺑْﻴ َ‬
‫ﻦ ﺃﹶﺧِﻴ ِﻪ‪ .( ٥ )R‬ﻭﺭﻭﺍﻩ ﻛﻞ ﻣﻦ ﺍﻟﻄﺒﺮﺍﻧﻲ )ﺍﻟﻤﺘـﻮﻓﻰ‪ ،( ٦ )(٣٦٠ :‬ﻭﺍﻟﻤﺒـﺎﺭﻛﻔﻮﺭﻱ‬
‫)ﺍﻟﻤﺘﻮﻓﻰ‪.( ٧ )(١٢٨٢ :‬‬
‫ﻧﻘﻮﻝ‪:‬ﻣﻦ ﻓﺮﻕ ﺑﻴﻦ ﻭﺍﻟﺪﺓ ﻭﻭﻟﺪﻫﺎ‪ ،‬ﺃﻭ ﺃﺥ ﻭﺃﺧﻴﻪ ﺟﺰﺍﺅﻩ ﺍﻟﻠﻌﻦ ﻭﻣﻤﻦ؟! ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ‪a‬‬
‫ﻷﻣــﻢ؟!!‬
‫ﻓﻜﻴـﻒ ﺑﺎﻟـﺬﻱ ﻳﺒــﺘﺪﻉ ﺑﺪﻋﺔ ﻭﺗــﻜﻮﻥ ُﺳﻨﹼﺔ ﻣﻦ ﺑـــﻌﺪﻩ ﻣﺆﺩﻳﺔ ﺇﻟﻰ ﺗــﻔﺮﻗﺔ ﺍ ُ‬

‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺻـﺤﻴﺢ ﺍﻟﺒﺨـﺎﺭﻱ‪ /‬ﺹ‪ -٧٧ /١٠٩٠‬ﻛﺘــﺎﺏ ﺍﻟﻠﺒـﺎﺱ‪ -٦٢ /‬ﺑـﺎﺏ ﺇﺧــﺮﺍﺝ ﺍﻟﻤﺘﺸـﺒﻬﻴﻦ ﺑﺎﻟﻨﺴـﺎﺀ ﻣــﻦ‬
‫ﺍﻟﺒﻴﻮﺕ‪/‬ﺡ‪ ،٥٨٨٥‬ﺡ‪/٦٨٣٤ ،٥٨٨٦‬ﻁ‪ :‬ﺑﻴﺮﻭﺕ‪ -‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫) ‪ ( ٢‬ﻣﺴﻨﺪ ﺍﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪/‬ﺝ‪ /١‬ﺹ‪/٢٢٥‬ﻣﺴﻨﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ‪ /‬ﺡ‪/١٩٨٧‬ﻁ‪ :‬ﺑﻴﺮﻭﺕ‪ -‬ﺩﺍﺭ ﺍﻟﻜﺘـﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫) ‪.( ٣‬ﺳـــﻨﻦ ﺃﺑـــﻲ ﺩﺍﻭﺩ ‪/‬ﺹ‪-[٤٠/٣٥]/٧٧٢‬ﻛﺘـــﺎﺏ ﺍﻷﺩﺏ‪]/‬ﺕ‪/٦١‬ﻡ‪/[٥٣‬ﺡ‪/٤٩٣٠‬ﻁ‪:‬ﺑﻴـــﺮﻭﺕ‪ -‬ﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫) ‪( ٤‬ﺳــﻨﻦ ﺍﻟﺘﺮﻣــﺬﻱ‪/‬ﺝ‪/٣‬ﺹ‪-٤٤/٥٣١‬ﻛﺘــﺎﺏ ﺍﻷﺩﺏ‪-٣٤/‬ﺑــﺎﺏ ﻣﺎﺟــﺎﺀﻓﻲ ﺍﻟﻤﺘﺸــﺒﻬﺎﺕ ﺑﺎﻟﺮﺟــﺎﻝ ﻣــﻦ‬
‫ﺍﻟﻨﺴﺎﺀ‪/‬ﺡ‪ ،٢٧٨٤‬ﺡ‪/٢٧٨٥‬ﻁ‪:‬ﺑﻴﺮﻭﺕ‪-‬ﺩﺍﺭﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫) ‪( ٥‬ﺳـــﻨﻦ ﺍﺑـــﻦ ﻣﺎﺟـــﺔ‪/‬ﺹ‪-١٢/٣٥٩‬ﻛﺘـــﺎﺏ ﺍﻟﺘﺠـــﺎﺭﺍﺕ‪-٤٦/‬ﺑـــﺎﺏ ﺍﻟﻨﻬـــﻲ ﻋـــﻦ ﺍﻟﺘﻔﺮﻳـــﻖ ﺑـــﻴﻦ‬
‫ﺍﻟ ﱢﺴﺒْﻲ‪/‬ﺡ‪/٢٢٥٠‬ﻁ‪:‬ﺑﻴﺮﻭﺕ‪-‬ﺩﺍﺭﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫) ‪ ( ٦‬ﻛﺘﺎﺏ ﺍﻟﺪﻋﺎﺀ ﻟﻠﻄﺒﺮﺍﻧﻲ‪ /‬ﺹ‪ /٥٨٢‬ﻁ‪:‬ﺑﻴﺮﻭﺕ‪-‬ﺩﺍﺭﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫) ‪ ( ٧‬ﺗﺤﻔﺔ ﺍﻷﺣﻮﺫﻱ ﻟﻠﻤﺒﺎﺭﻛﻔﻮﺭﻱ‪ /‬ﺝ‪ /٤‬ﺹ‪ /٤٢١‬ﻁ‪:‬ﺑﻴﺮﻭﺕ‪-‬ﺩﺍﺭﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬

‫‪ .......................................................................................................................... ٢٦‬ﺟﻮﺍﺯ ﺍﻟﻠﻌﻦ ﻣﻄﻠﻘﹰﺎ‬

‫‪ VäÏuàÚ“ÏjÞcæ_bäjéeØâ_æaßÖ]ïƒaàÚàÃÖ‡]çqJR‬ﺭﻭﻯ ﺍﻟﺴﻴﻮﻃﻲ‪ :‬ﻋـﻦ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ] ﻭﺁﻟﻪ [ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ‪S :‬ﺃﻻ ﻟﻌﻨﺔ ﺍﷲ ﻭﺍﻟﻤﻼﺋﻜﺔ ﻭﺍﻟﻨﺎﺱ ﺃﺟﻤﻌـﻴﻦ ﻋﻠـﻰ‬
‫ﻣﻦ ﺍﻧﺘﻘﺺ ﺷﻴﺌﺎﹰ ﻣﻦ ﺣﻘﻲ‪ ،‬ﻭﻋﻠﻰ ﻣﻦ ﺃﺗﻰ ﻋﺘﺮﺗﻲ‪ ،‬ﻭﻋﻠﻰ ﻣﻦ ﺍﺳﺘﺨﻒ ﺑﻮﻻﻳﺘﻲ‪R...... ،‬‬
‫) ‪ .( ١‬ﻭﺭﻭﺍﻩ ﺍﻟﻤﺘﻘﻲ ﺍﻟﻬﻨﺪﻱ) ‪.( ٢‬ﻭﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧﻲ) ‪.( ٣‬‬

‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺟﻤﻊ ﺍﻟﺠﻮﺍﻣﻊ ‪/‬ﺝ‪/٣‬ﺹ‪ /٣٣٩‬ﻗﺴﻢ ﺍﻷﻗـﻮﺍﻝ‪ /‬ﺣـﺮﻑ ﺍﻟﻬﻤـﺰﺓ‪ /‬ﺡ‪/٩٢٢٨‬ﻁ‪ :‬ﺑﻴـﺮﻭﺕ‪ -‬ﺩﺍﺭ ﺍﻟﻜﺘـﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫) ‪ ( ٢‬ﻛﻨﺰ ﺍﻟﻌﻤﺎﻝ‪ /‬ﺝ‪/١٦‬ﺹ‪/٤٢‬ﻛﺘﺎﺏ ﺍﻟﻤﻮﺍﻋﻆ ﻭﺍﻟﺮﻗﺎﺋﻖ ‪ /.‬ﺑـﺎﺏ ﺍﻟﺘﺮﻫﻴـﺐ ﺍﻟﻌﺸـﺎﺭﻱ ‪/.‬ﺡ‪/٤٤٠٥٠‬ﻁ‪:‬‬
‫ﺑﻴﺮﻭﺕ‪ -‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫) ‪ ( ٣‬ﺍﻹﺻﺎﺑﺔﻻﺑﻦ ﺣﺠﺮ‪/‬ﺝ‪ /١‬ﺣﺮﻑ ﺍﻟﺒﺎﺀ‪ /‬ﺑﺎﺏ‪ :‬ﺏ‪-‬ﺵ‪ /‬ﺫﻛـﺮ ﻣـﻦ ﺍﺳـﻤﻪﺑﹺﺸـﺮ‪/‬ﺭ‪/٦٦٧ :‬ﻁ‪ :‬ﺑﻴـﺮﻭﺕ‪-‬‬
‫ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪.‬‬

‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫_‪ àÃ×Ö]‡]çqÙçuíߊÖ]ð^Û×ÂÙ]çÎ‬‬
‫‪ ‬‬
‫ﻢ ﹶﻟ ْﻌﻨﹶﺔﹸ ﺍﻟﱠﻠـ ِﻪ ﻭَﺍﻟﹾ َﻤﻠﹶﺎِﺋﻜﹶـ ِﺔ ﻭَﺍﻟﻨﱠـﺎﺱﹺ‬
‫ﻚ َﻋﻠﹶْﻴﻬﹺ ْ‬
‫‪) VëŞÖ]Ù^ÎJM‬ﻋﻦ ﺍﻟﺴﺪﻱ ﻗﻮﻟـﻪ‪ P:‬ﺃﹸﻭﻟﹶِﺌ َ‬
‫ﺟ َﻤﻌِﻴ َ‬
‫ﺃﹶ ْ‬
‫ﻦ‪ ،( ١ )O‬ﻓﺈﻧﻪ ﻻ ﻳﺘﻼﻋﻦ ﺍﺛﻨﺎﻥ ﻣُﺆﻣﻨﺎﻥ ﻭﻻ ﻛﺎﻓﺮﺍﻥ ﻓﻴﻘﻮﻝ ﺃﺣـﺪﻫﻤﺎ‪) :‬ﻟﻌـﻦ ﺍﷲ ﺍﻟﻈـﺎﻟﻢ(‪،‬‬
‫ﺇﻻ ﻭﺟﺒﺖ ﺗﻠﻚ ﺍﻟﻠﻌﻨﺔ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻷﻧﻪ ﻇﺎﻟﻢ‪ ،‬ﻓﻜﻞ ﺃﺣﺪ ﻣـﻦ ﺍﻟﺨﻠـﻖ ﻳﻠﻌﻨـﻪ‪.‬ﻗـﺎﻝ ﺃﺑـﻮ ﺟﻌﻔـﺮ‪:‬‬
‫ﻭﺃﻭﻟﻰ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﺑﺎﻟﺼﻮﺍﺏ ﻋﻨﺪﻧﺎ ﻗﻮ ﹸﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻋﻨﻰ ﺍﷲ ﺑﺬﻟﻚ ﺟَﻤﻴ َﻊ ﺍﻟﻨﺎﺱ‪ ،‬ﺑﻤﻌﻨﻰ ﻟﻌـﻨﻬﻢ‬
‫ﻞ ﺃﺣﺪ ﻣﻦ ﺑﻨﻲ ﺁﺩﻡ ﻻ ﻳﻤﺘﻨﻊ ﻣـﻦ ﻗﻴـﻞ‬
‫ﺇﻳﺎﻫﻢ ﺑﻘﻮﻟﻬﻢ‪) :‬ﻟﻌﻦ ﺍﷲ ﺍﻟﻈﺎﻟﻢ ‪ -‬ﺃﻭ ﺍﻟﻈﺎﻟﻤﻴﻦ(‪ ،‬ﻓﺈﻥ ﻛ ﹼ‬
‫ﻞ ﻛـﺎﻓ ﹴﺮ ﻛﺎﺋﻨﹰـﺎ ﻣـﻦ‬
‫ﺫﻟﻚ ﻛﺎﺋﻨﹰﺎ ﻣﻦ ﻛﺎﻥ‪ ،‬ﻭﻣﻦ ﺃﻱ ﺃﻫﻞ ﻣﻠﺔ ﻛﺎﻥ‪ ،‬ﻓﻴﺪﺧﻞ ﺑـﺬﻟﻚ ﻓـﻲ ﻟﻌﻨﺘـﻪ ﻛـ ﹼ‬
‫ﻛﺎﻥ‪ ،‬ﻭﺫﻟﻚ ﺑﻤﻌﻨﻰ ﻣﺎ ﻗﺎﻟﻪ ﺃﺑﻮ ﺍﻟﻌﺎﻟﻴﺔ‪ .‬ﻷﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺫﻛﺮﻩ ﺃﺧﺒﺮ ﻋﻤـﻦ ﺷﹶـﻬﺪﻫﻢ ﻳـﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ‬
‫ﻚ ُﻳ ْﻌ َﺮﺿﹸـﻮ َﻥ َﻋﻠﹶـﻰ‬
‫ﺬﺑًﺎ ﺃﹸﻭﻟﹶﺌِـ َ‬
‫ﻢ ِﻣ ﱠﻤﻦﹺ ﺍﻓﹾﺘﹶﺮَﻯ َﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ﻛﹶ ِ‬
‫ﻦ ﺃﹶﻇﹾﻠﹶ ُ‬
‫ﺃﻧﻬﻢ ﻳﻠﻌﻨﻮﻧﻬﻢ ﻓﻘﺎﻝ‪َ P :‬ﻭ َﻣ ْ‬
‫ﻦ‪O‬‬
‫ﻢ ﺃﹶﻻ ﹶﻟ ْﻌﻨﹶﺔﹸ ﺍﻟﱠﻠ ِﻪ َﻋﻠﹶﻰ ﺍﻟﻈﱠﺎِﻟﻤِﻴ َ‬
‫ﻦ ﹶﻛﺬﹶﺑُﻮﺍ َﻋﻠﹶﻰ َﺭﱢﺑﻬﹺ ْ‬
‫ﺷﻬَﺎ ُﺩ َﻫﺆُﻻ ِﺀ ﺍﱠﻟﺬِﻳ َ‬
‫ﻢ َﻭَﻳﻘﹸﻮﻝﹸ ﺍﻷ ﹾ‬
‫َﺭﱢﺑﻬﹺ ْ‬

‫)‪(٢‬‬

‫ﺾ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻘﻮﻝ ﻇﺎﻫ ُﺮ ﺍﻟﺘﻨﺰﻳﻞ ﺑﺨﻼﻓـﻪ‪ ،‬ﻭﻻ ﺑﺮﻫـﺎﻥ ﻋﻠـﻰ‬
‫ﻭﺃﻣﺎ ﻣﺎ ﻗﺎﻟﻪ ﻗﺘﺎﺩﺓ‪ :‬ﻣﻦ ﺃﻧﻪ ﻋﻨﻰ ﺑﻪ ﺑﻌ ﹶ‬
‫ﺣﻘﻴﻘﺘﻪ ﻣﻦ ﺧﺒﺮ ﻭﻻ ﻧﻈﺮ( ) ‪ .( ٣‬ﺃﻱ ﺇﻧﻪ ﻛﻞ ﻣﻦ ﺍﻗﺘﺮﻑ ﻇﻠﻤﹰﺎ ﺃﻭ ﺷﺮﻛﹰﺎ ﺃﻭ ﻏﻴﺮﻩ ﻣـﻦ ﺍﻟﻤﻠﻌﻮﻧـﺎﺕ‬
‫ﻓﺈﻧﻪ ﻳﺴﺘﺤﻖ ﺍﻟﻠﻌﻦ‪ ،‬ﻷﻥ ﺍﻟﻈﻠﻢ ﻗﺪ ﻳﺼﺪﺭ ﻣﻦ ﺍﻟﻤﺴﻠﻢ ﻭﻏﻴﺮﻩ؛ﺑﻞ ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻤﺴـﻠﻢ ﻣﻨﺎﻓﻘـﹰﺎ ﻓـﺈﻥ‬
‫ﺍﻟﻤﻨﺎﻓﻖ ﻫﻮ ﺍﻟﻤﺴﻠﻢ‪‬ﺍﻟﻤﺨﺎﻟﻒ ﻟﺒﻌﺾ ﺍﻷﺣﻜﺎﻡ‪ .‬ﻓﻤﺎ ﻗﺎﻟﻪ ﻗﺘﺎﺩﺓ )ﺗﺨﺼﻴﺺ ﺍﻵﻳـﺔ ﻟـﺒﻌﺾ ﺍﻟﻨـﺎﺱ‬
‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺳﻮﺓ ﺍﻟﺒﻘﺮﺓ‪ /‬ﺁﻳﺔ‪.١٦١ :‬‬
‫) ‪ ( ٢‬ﺳﻮﺭﺓ ﻫﻮﺩ‪ /‬ﺁﻳﺔ‪.١٨ :‬‬
‫) ‪ ( ٣‬ﺗﻔﺴﻴﺮ ﺍﻟﻄﺒﺮﻱ‪ /‬ﺝ‪ /٢‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ /‬ﺁﻳﺔ‪ /١٦١ :‬ﺡ‪ /٢٤٠٣‬ﻁ‪ :‬ﺑﻴﺮﻭﺕ‪ -‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬

‫‪ .......................................................................................................................... ٢٨‬ﺟﻮﺍﺯ ﺍﻟﻠﻌﻦ ﻣﻄﻠﻘﹰﺎ‬

‫ﻻ ﻛﻠﻬﻢ( ﻣﺮﺩﻭﺩ‪ ،‬ﻭﻗﺪ ﺭﺩ ﻋﻠﻴﻪ ﺍﻟﻄﺒﺮﻱ ﺑﺄﻥ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ ﻇﺎﻫﺮ ﺑﻤﺨﺎﻟﻔـﺔ ﺭﺃﻱ ﻗﺘﺎﺩﺓ‪،‬ﻭﺫﻟـﻚ‬
‫ﻟﻮﺭﻭﺩ ﺁﻳﺎﺕ ﻛﺜﻴﺮﺓ ﺻﺮﺣﺖ ﺑﺎﻟﻠﻌﻦ ﻟﻸﺷﺨﺎﺹ ﻭﺍﻷﻗﻮﺍﻡ ﻭﺍﻟﺠﻤـﺎﺩﺍﺕ‪ ....‬ﻛﻤـﺎ ﺑﻴﻨـﺎ ﺫﻟـﻚ ﻓـﻲ‬
‫ﺍﻟﺘﻤﻬﻴﺪ) ‪ ،( ١‬ﻭﻛﺬﻟﻚ ﺍﻟﻌﻘﻞ ﻳﻤﻨﻊ ﺍﻟﺘﺨﺼﻴﺺ ﻻﻥ ﺍﻟﻈﻠﻢ ﻳﺼﺪﺭ ﻣﻦ ﺍﻟﻤﺴﻠﻢ ﻭ ﻏﻴﺮﻩ‪ ،‬ﻓﻤﻦ ﺑﻘﻰ‬
‫ﻋﻠﻰ ﻇﻠﻤﻪ ﻭﻟﻢ ﻳﺘﺐ ﻓﻬﺬﺍ ﻳﺴﺘﺤﻖ ﺍﻟﻄﺮﺩ ﻣﻦ ﺭﺣﻤﺔ ﺍﷲ~ ﻭﻫﻮ ﺍﻟﻠﻌﻦ‪ ،‬ﻭﻛـﺬﻟﻚ ﻳﺴـﺘﺤﻖ ﻟﻌـﻦ‬
‫ﺍﻟﻤﺆﻣﻦ ﻟﻪ‪ ،‬ﻭﺃﻳﻀﹰﺎ ﺍﻷﺧﺒﺎﺭ ﺗﺨﺎﻟﻒ ﺭﺃﻱ ﻗﺘﺎﺩﺓ؛ ﺑـﻞ ﻻ ﻳﻮﺟـﺪ ﻧﻈـﺮ‪ :‬ﺃﻱ ﻻ ﻳﻮﺟـﺪ ﺭﺃﻱ ﻷﺣـﺪ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻗﺎﺋﻞ ﺑﺄﻥ ﺍﻵﻳﺔ ﺗﺨﺘﺺ ﺑﺎﻟﻤﺸـﺮﻛﻴﻦ ﻭﺍﻟﻜـﺎﻓﺮﻳﻦ؛ ﺑـﻞ ﻛـﻞ ﻣـﻦ ﺻـﺪﺭ ﻣﻨـﻪ ﺍﻟﻈﻠـﻢ ﻫـﻮ‬
‫ﻣﺴﺘﺤﻖ ﻟﻠﻌﻦ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻣﺴﻠﻤﹰﺎ ﺃﻡ ﻛﺎﻓﺮﹰﺍ‪ ،‬ﻣﺸﺮﻛﹰﺎ ﺃﻭ ﻣﻨﺎﻓﻘﹰﺎ‪.‬‬
‫‪ ‬‬

‫ﻢ ﺍﻟﻼﻋﻨﻮﻥ‪ O‬ﺃﻱ ﻣـﻦ ﻳﺘـﺄﺗﻰ ﻣﻨـﻪ ﺍﻟﻠﻌـﻦ ﻋﻠـﻴﻬﻢ ﻣـﻦ ﺍﻟﻤﻼﺋﻜـﺔ‬
‫‪َ P) Vê{‰çÖû]JN‬ﻭَﻳﹾﻠ َﻌﻨﹸ ُﻬ ُ‬
‫ﻼ ﻓـﻲ ﺍﻟﻤﺸـﻬﻮﺭ؛‬
‫ﻭﺍﻟﺜﻘﻠﻴﻦ‪ ،‬ﻓﺎﻟﻤﺮﺍﺩ ﺑﺎﻟﻼﻋﻨﻮﻥ ﻣﻌﻨﺎﻩ ﺍﻟﺤﻘﻴﻘﻲ ﻭﻟـﻴﺲ ﻋﻠـﻰ ﺣـﺪ ﻣـﻦ ﻗﺘـﻞ ﻗﺘـﻴ ﹰ‬
‫ﻭﺍﻻﺳﺘﻐﺮﺍﻕ ﻋﺮﻓﻲ ﺃﻱ ﻛﻞ ﻓﺮﺩ ﻣﻤﺎ ﻳﺘﻨﺎﻭﻟﻪ ﺍﻟﻠﻔﻆ ﺑﺤﺴـﺐ ﻣﺘﻔـﺎﻫﻢ ﺍﻟﻌـﺮﻑ‪ ،‬ﻭﻟـﻴﺲ ﺑﺤﻘﻴﻘـﻲ‬
‫ﺣﺘﻰ ﻳﺮﺩ ﺃﻧﻪ ﻻ ﻳﻠﻌﻨﻬﻢ ﻛﻞ ﻻﻋﻦ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﺘﺨﺼﻴﺺ ﻭﺇﻧﻤﺎ ﺃﻋـﺎﺩ ﺍﻟﻔﻌـﻞ ﻷﻥ‬
‫ﻟﻌﻨﺔ ﺍﻟﻼﻋﻨﻴﻦ ﺑﻤﻌﻨﻰ ﺍﻟﺪﻋﺎﺀ ﻋﻠﻴﻬﻢ ﺑﺎﻹﺑﻌﺎﺩ ﻋﻦ ﺭﺣﻤﺔ ﺍﷲ ﺗﻌﺎﻟﻰ() ‪.( ٢‬‬
‫‪ ‬‬

‫‪) Vë‡]†Ö]†~ËÖ]JO‬ﺃﻥ ﻟﻌﻦ ﻣﻦ ﻳﺴﺘﺤﻖ ﺍﻟﻠﻌﻦ ﻣﻦ ﺍﻟﻘﻮﻝ ﺍﻟﺤﺴﻦ ﻭﺍﷲ ﺃﻋﻠﻢ( ‪.‬‬
‫)‪(٣‬‬

‫‪ ‬‬

‫ﻢ ﺍﻟﻼ ِﻋﻨﹸﻮ َﻥ‪ O‬ﺍﻟـﺬﻳﻦ ﻳﺘـﺄﺗﻰ ﻣـﻨﻬﻢ ﺍﻟﻠﻌـﻦ‬
‫ﻢ ﺍﷲ َﻭَﻳﹾﻠ َﻌﻨﹸ ُﻬ ُ‬
‫‪P) Vëæ^–éfÖ]JP‬ﺃﻭﻟﺌﻚ َﻳﹾﻠ َﻌﻨﹸ ُﻬ ُ‬
‫ﻭﻫﻢ ﺍﻟﻤﻼﺋﻜﺔ ﻭﺍﻟﻤﺆﻣﻨﻮﻥ ﻣﻦ ﺍﻟﺜﻘﻠﻴﻦ() ‪.( ٤‬‬
‫‪ ‬‬

‫‪) V†ÏÖ]JQ‬ﻭﺍﻟﺼﻮﺍﺏ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪P :‬ﺍﻟﻼ ِﻋﻨﹸﻮ َﻥ‪ O‬ﺍﻟﻤﻼﺋﻜﺔ ﻭﺍﻟﻤﺆﻣﻨﻮﻥ( ‪.‬‬
‫)‪(٥‬‬

‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺹ‪.٩‬‬
‫) ‪ ( ٢‬ﺗﻔﺴﻴﺮ ﺍﻵﻟﻮﺳﻲ‪ /‬ﺝ‪ /٢‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ /‬ﺁﻳﺔ‪.١٦٠ :‬‬
‫) ‪ ( ٣‬ﺗﻔﺴﻴﺮ ﺍﻟﻔﺨﺮ ﺍﻟﺮﺍﺯﻱ‪ /‬ﺝ‪ /٢‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ /‬ﺁﻳﺔ‪.٨٩ :‬‬
‫) ‪ ( ٤‬ﺗﻔﺴﻴﺮ ﺍﻟﺒﻴﻀﺎﻭﻱ‪ /‬ﺝ‪ /١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ /‬ﺁﻳﺔ‪/١٥٩ :‬ﻁ‪ :‬ﺑﻴﺮﻭﺕ‪ -‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫) ‪ ( ٥‬ﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﺒﻲ‪ /‬ﺝ‪ /١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ /‬ﺁﻳﺔ‪/١٥٩ :‬ﻁ‪ :‬ﺑﻴﺮﻭﺕ‪ -‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ‪.‬‬

‫ﺍﻟﻠﻌﻦ ﻓﻲ ﺗﺮﺍﺙ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ /‬ﺃﻗﻮﺍﻝ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻨﺔ ‪٢٩ ...............................................................................‬‬

‫ﻢ ﺍﻟﻼ ِﻋﻨﹸﻮ َﻥ‪ O‬ﻳﻌﻨﻲ‬
‫‪) VnÒàe]JR‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺎﻟﻴﺔ‪ ،‬ﻭﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺃﻧﺲ‪ ،‬ﻭﻗﺘﺎﺩﺓ ‪َ P‬ﻭَﻳﹾﻠ َﻌﻨﹸ ُﻬ ُ‬
‫ﺗﻠﻌﻨﻬﻢ ﻣﻼﺋﻜﺔ ﺍﷲ‪ ،‬ﻭﺍﻟﻤﺆﻣﻨﻮﻥ() ‪.( ١‬‬
‫‪ ‬‬
‫ﻢ ﺍﻟﻼ ِﻋﻨﹸﻮ َﻥ‪ O‬ﺍﻟﻤﻼﺋﻜﺔ‪ ،‬ﻭﺍﻟﻤﺆﻣﻨﻮﻥ ﺃﻭ ﻛﻞ ﺷﻲﺀ ﺑﺎﻟـﺪﻋﺎﺀ ﻋﻠـﻴﻬﻢ‬
‫‪َ P)Vî×v₣¹]JS‬ﻭَﻳﹾﻠ َﻌﻨﹸ ُﻬ ُ‬
‫ﺑﺎﻟﻠﻌﻨﺔ() ‪.( ٢‬‬
‫‪ ‬‬
‫‪) VëæçßÖ]JT‬ﻭﺃﻣﺎ ﻟﻌﻦ ﺍﻹﻧﺴـﺎﻥ ﺑﻌﻴﻨـﻪ ﻣﻤـﻦ ﺍﺗﺼـﻒ ﺑﺸـﻲﺀ ﻣـﻦ ﺍﻟﻤﻌﺎﺻـﻲ ﻛﻴﻬـﻮﺩﻱ ﺃﻭ‬
‫ﻧﺼﺮﺍﻧﻲ‪.. ،‬ﺃﻭ ﺳﺎﺭﻕ ﺃﻭ ﺁﻛﻞ ﺭﺑﺎ ﻓﻈﻮﺍﻫﺮ ﺍﻷﺣﺎﺩﻳﺚ ﺃﻧﻪ ﻟﻴﺲ ﺑﺤﺮﺍﻡ() ‪.( ٣‬‬
‫‪ ‬‬
‫‪) VêÞøÏŠÃÖ]†ruàe]JU‬ﻻ ﺣﺠﺔ ‪..‬ﻟﻤﻨﻊ ﻟﻌﻦ ﺍﻟﻔﺎﺳﻖ ﺍﻟﻤﻌﻴﻦ ﻣﻄﻠﻘﹰﺎ() ‪.( ٤‬ﻭﻗـﺎﻝ)ﻭﺍﺣـﺘﺞ‬
‫ﺷﻴﺨﻨﺎ ﺍﻹﻣﺎﻡ ﺍﻟﺒﻠﻘﻴﻨﻲ ﻋﻠﻰ ﺟﻮﺍﺯ ﻟﻌﻦ ﺍﻟﻤﻌﻴﻦ ﺑﺎﻟﺤﺪﻳﺚ ﺍﻟﻮﺍﺭﺩ ﻓـﻲ ﺍﻟﻤـﺮﺃﺓ ﺇﺫﺍ ﺩﻋﺎﻫـﺎ ﺯﻭﺟﻬـﺎ‬
‫ﺇﻟﻰ ﻓﺮﺍﺷﻪ ﻓﺄﺑﺖ ﻟﻌﻨﺘﻬﺎ ﺍﻟﻤﻼﺋﻜﺔ ﺣﺘﻰ ﺗﺼﺒﺢ ﻭﻫﻮ ﻓﻲ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻗﺪ ﺗﻮﻗـﻒ ﻓﻴـﻪ ﺑﻌـﺾ ﻣـﻦ‬
‫ﻟﻘﻴﻨﺎﻩ ﺑﺄﻥ ﺍﻟﻼﻋﻦ ﻟﻬﺎ ﺍﻟﻤﻼﺋﻜﺔ ﻓﻴﺘﻮﻗﻒ ﺍﻻﺳﺘﺪﻻﻝ ﺑﻪ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺘﺄﺳﻲ ﺑﻬـﻢ ﻭﻋﻠـﻰ ﺍﻟﺘﺴـﻠﻴﻢ‬
‫ﻓﻠﻴﺲ ﻓﻲ ﺍﻟﺨﺒﺮ ﺗﺴﻤﻴﺘﻬﺎ‪ ،‬ﻭﺍﻟﺬﻱ ﻗﺎﻟﻪ ﺷﻴﺨﻨﺎ ﺃﻗﻮﻯ ﻓﺄﻥ ﺍﻟﻤﻠـﻚ ﻣﻌﺼـﻮﻡ ﻭﺍﻟﺘﺄﺳـﻲ ﺑﺎﻟﻤﻌﺼـﻮﻡ‬
‫ﻣﺸﺮﻭﻉ ﻭﺍﻟﺒﺤﺚ ﻓﻲ ﺟﻮﺍﺯ ﻟﻌﻦ ﺍﻟﻤﻌﻴﻦ ﻭﻫﻮ ﺍﻟﻤﻮﺟﻮﺩ() ‪.( ٥‬‬
‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺗﻔﺴﻴﺮ ﺍﺑﻦ ﻛﺜﻴﺮ‪ /‬ﺝ‪ /١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ /‬ﺁﻳﺔ‪/١٥٩ :‬ﻁ‪ :‬ﺑﻴﺮﻭﺕ‪ -‬ﺩﺍﺭ ﺍﻟﻤﻌﺮﻓﺔ‪.‬‬
‫) ‪ ( ٢‬ﺗﻔﺴﻴﺮ ﺍﻟﺠﻼﻟﻴﻦ ﻟﻠﻤﺤﻠﻰ‪ /‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ /‬ﺁﻳﺔ‪/١٥٩ :‬ﻁ‪ :‬ﺑﻴﺮﻭﺕ‪ -‬ﺩﺍﺭ ﺍﻟﻤﻌﺮﻓﺔ‪.‬‬
‫) ‪( ٣‬ﺍﻷﺫﻛــﺎﺭ ﻟﻠﻨــﻮﻭﻱ‪/‬ﺹ‪/٣٥٤‬ﻁ‪:‬ﺑﻴــﺮﻭﺕ‪ -‬ﺩﺍﺭ ﺍﻟﻔﻜــﺮ‪ ،‬ﻭﻋــﻦ ﻣﻘﺪﻣــﺔ ﺗﺤﻘﻴــﻖ ﻛﺘــﺎﺏ )ﺍﻟــﺮﺩ ﻋﻠــﻰ‬
‫ﺍﻟﻤﺘﻌﺼﺐ ﺍﻟﻌﻨﻴﺪ ﺍﻟﻤﺎﻧﻊ ﻣـﻦ ﺫﻡ ﻳﺰﻳـﺪ ﻻﺑـﻦ ﺍﻟﺠـﻮﺯﻱ( ﺹ‪ /٢٠‬ﻁ‪ :‬ﺑﻴـﺮﻭﺕ‪ -‬ﺩﺍﺭ ﺍﻟﻜﺘـﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫) ‪( ٤‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻻﺑـﻦ ﺣﺠـﺮ ﺍﻟﻌﺴـﻘﻼﻧﻲ‪/‬ﺝ‪/١٢‬ﺹ‪/٨٩‬ﺡ‪ /٦٧٨١‬ﻁ‪ :‬ﺑﻴـﺮﻭﺕ‪-‬‬
‫ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﺘﺤﻘﻴﻖ ﺍﺑﻦ ﺑﺎﺯ‪.‬‬
‫) ‪( ٥‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻻﺑـﻦ ﺣﺠـﺮ ﺍﻟﻌﺴـﻘﻼﻧﻲ‪/‬ﺝ‪/١٢‬ﺹ‪/٩٠‬ﺡ‪ /٦٧٨١‬ﻁ‪ :‬ﺑﻴـﺮﻭﺕ‪-‬‬
‫ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﺘﺤﻘﻴﻖ ﺍﺑﻦ ﺑﺎﺯ‪.‬‬

‫‪ .......................................................................................................................... ٣٠‬ﺟﻮﺍﺯ ﺍﻟﻠﻌﻦ ﻣﻄﻠﻘﹰﺎ‬

‫ﻓﺘﺠﺪ ﺃﺧﻲ ﺍﻟﻘﺎﺭﺉ ﺃﻥ ﺍﻟﻤﻔﺴﺮﻳﻦ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺤﺪﻳﺚ ﻗﺪ ﻓـﺴﺮﻭﺍ ﺧﹸﻠﻖ ﺍﻟﻠﻌـﻦ ﺑﺄﻧـﻪ ﺧﻠـﻖ‬
‫ﺍﻟﻤﻼﺋﻜﺔ ﻭﺍﻟﻤﺆﻣﻨﻴﻦ؛ ﺑﻞ ﻛﻤﺎ ﻣﺮ ﺃﻧﻪ ﺧﻠﻖ ﺇﻟﻬﻲ ﻭﻧﺒﻮﻱ‪ ،‬ﻓﻤﺎ ﻫﻮ ﻭﺍﺟﺒﻨﺎ ﺍﺗﺠﺎﻩ ﺍﻷﺧﻼﻕ ﺍﻹﻟﻬﻴﺔ‬
‫ﺐ ﻛﻤـﺎ ﻣـﺮ‪ ،‬ﻭﺍﻷﺧـﺬ ﺑﻘـﻮﻝ ﺍﻟﻨﺒـﻲ‪ a‬ﻭﺍﺟـﺐ‪ ،‬ﻭﻧﺤـﻦ‬
‫ﻭﺍﻟﻨﺒﻮﻳﺔ؟ ﻓﺎﻟﺘﺨﻠﻖ ﺑﺄﺧﻼﻕ ﺍﷲ~ ﻭﺍﺟ ٌ‬
‫ﻣﺨﻴﺮﻭﻥ ﺑﻴﻦ ﺃﺧﺬ ﺍﻷﻭﺍﻣﺮ ﻣﻦ ﺍﷲ~ ﻭﺭﺳﻮﻟﻪ‪ a‬ﻣﻊ ﺍﻟﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﻬﺪﻑ ﺍﻷﻋﻈﻢ ﻭﻫﻮ ﻟﻘـﺎﺀ‬
‫ﻙ ﺑﹺ ِﻌﺒَـﺎ َﺩ ِﺓ َﺭﺑﱢـ ِﻪ‬
‫ﺸﺮﹺ ْ‬
‫ﺍﷲ~ ﻟﻘﻮﻟـﻪ‪P :‬ﻓﹶﻤَﻦ ﻛﹶﺎ َﻥ َﻳ ْﺮﺟُﻮ ِﻟﻘﹶﺎﺀ َﺭﱢﺑ ِﻪ ﻓﹶﻠﹾَﻴ ْﻌ َﻤﻞﹾ َﻋ َﻤﻠﹰﺎ ﺻﹶﺎِﻟﺤًﺎ َﻭﻟﹶﺎ ُﻳ ﹾ‬
‫ﺃﹶ َ‬
‫ﻦ ﻻﹶ َﻳ ْﺮﺟُﻮ َﻥ‬
‫ﺣﺪًﺍ‪ ( ١ )O‬ﻓﺎﻟﻠﻌﻦ ﺃﺣﺪ ﻣﺼﺎﺩﻳﻖ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﻟﺢ ﻛﻤﺎ ﻣﺮ‪ .‬ﺃﻭ ﻧﻜﻮﻥ ﻣﻦ‪..P :‬ﺍﱠﻟﺬِﻳ َ‬
‫ﻚ‬
‫ﻦ ﺁﻳَﺎِﺗﻨﹶﺎ ﻏﹶـﺎِﻓﻠﹸﻮ َﻥ ‪ Q‬ﺃﹸ ْﻭﻟﹶــِﺌ َ‬
‫ﻢ َﻋ ْ‬
‫ﻦ ُﻫ ْ‬
‫ﺪﹾﻧﻴَﺎ ﻭَﺍﻃﹾ َﻤﺄﹶﻧﱡﻮﺍﹾ ﺑﹺﻬَﺎ ﻭَﺍﱠﻟﺬِﻳ َ‬
‫ِﻟﻘﹶﺎﺀﻧﹶﺎ َﻭ َﺭﺿﹸﻮﺍﹾ ﺑﹺﺎﹾﻟﺤَﻴﺎ ِﺓ ﺍﻟ ﱡ‬
‫َﻣﺄﹾﻭَﺍ ُﻫ ُ‬
‫ﻢ ﺍﻟﻨﱡﺎ ُﺭ ﺑﹺﻤَﺎ ﻛﹶﺎﻧﹸﻮﺍﹾ َﻳﻜﹾﺴِـﺒُﻮ َﻥ‪ . ( ٢ )O‬ﻓـﺄﺧﺘﺮ ﻟـﻚ ﻃﺮﻳﻘـﹰﺎ ﻣـﻦ ﺍﺛﻨـﻴﻦ ﻓﻘـﻂ‪ :‬ﺇﻣـﺎ ﻃﺮﻳـﻖ‬
‫ﺍﻟﺸﺎﻛﺮﻳﻦ ﺃﻭ ﻃﺮﻳﻖ ﺍﻟﻜﺎﻓﺮﻳﻦ‪.‬ﻭﻟﻌﻨﺔ ﺍﷲ ﻋﻠﻰ ﺍﻟﻈﺎﻟﻤﻴﻦ‪.‬‬

‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‪ /‬ﺁﻳﺔ‪.١١٠ :‬‬
‫) ‪ ( ٢‬ﺳﻮﺭﺓ ﻳﻮﻧﺲ‪ /‬ﺁﻳﺔ‪.٨-٧ :‬‬

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‫‪ ‬‬

‫‪ Vð^{ŠßÖ^eÙ^q†Ö]àÚ°ãfj¹]àÃÖ‡]çqJM‬ﺭﻭﻯ ﺍﻟﺸـﻴﺦ ﺍﻟﻜﻠﻴﻨـﻲ‪ :v‬ﻋـﻦ ﺃﺑـﻲ ﻋﺒـﺪ‬
‫ﺍﷲ‪ g‬ﻗـﺎﻝ‪S :‬ﻟﻌﻦ ﺭﺳﻮﻝ ﺍﷲ‪ a‬ﺍﻟﻤﺘﺸﺒﻬﻴﻦ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﺑﺎﻟﻨﺴﺎﺀ ﻭﺍﻟﻤﺘﺸﺒﻬﺎﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‬
‫ﺑﺎﻟﺮﺟﺎﻝ‪.( ١ )R‬ﻭﺭﻭﺍﻩ ﺍﻟﺤﺮ ﺍﻟﻌﺎﻣﻠﻲ) ‪ ،( ٢‬ﻭﺍﻟﻌﻼﻣﺔ ﺍﻟﻨﻮﺭﻱ) ‪ ،( ٣‬ﻭﻏﻴﺮﻫﻢ‪.‬‬
‫‪ ‬‬
‫‪ V^↑^Âæ†Û¤]àÃÖ‡]çqJN‬ﺭﻭﻯ ﺍﻟﺸـﻴﺦ ﺍﻟﻜﻠﻴﻨـﻲ‪ :v‬ﻋـﻦ ﺯﻳـﺪ ﺑـﻦ ﻋﻠـﻲ‪ g‬ﻋـﻦ‬
‫ﺁﺑﺎﺋﻪ‪ b‬ﻗـﺎﻝ‪S:‬ﻟـــﻌﻦ ﺭﺳـــﻮﻝ ﺍﷲ‪ a‬ﺍﻟﺨــﻤﺮ ﻭﻋﺎﺻـﺮﻫﺎ‪ ،‬ﻭﻣﻌﺘﺼـﺮﻫﺎ‪ ،‬ﻭﺑﺎﻳﻌﻬـﺎ‪،‬‬
‫ﻭﻣﺸﺘﺮﻳﻬﺎ‪ ،‬ﻭﺳﺎﻗﻴﻬﺎ‪ ،‬ﻭﺁﻛﻞ ﺛﻤﻨﻬﺎ‪ ،‬ﻭﺷﺎﺭﺑﻬﺎ‪ ،‬ﻭﺣﺎﻣﻠﻬﺎ‪ ،‬ﻭﺍﻟﻤﺤﻤﻮﻟﺔ ﺇﻟﻴﻪ‪.( ٤ )R‬‬
‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺍﻟﻜﺎﻓﻲ ﻟﻠﺸﻴﺦ ﺍﻟﻜﻠﻴﻨﻲ‪ /‬ﺝ‪ /٥‬ﺹ‪ /٥٥٠‬ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ‪/‬ﺑﺎﺏ ﻣﻦ ﺃﻣﻜﻦ ﻣﻦ ﻧﻔﺴﻪ‪ /‬ﺡ‪/٤‬ﻁ‪ :‬ﺇﻳـﺮﺍﻥ‪-‬‬
‫ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫) ‪ ( ٢‬ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﺔ ﻟﻠﺤـﺮ ﺍﻟﻌـﺎﻣﻠﻲ‪ /‬ﺝ‪ /١٧‬ﺹ‪ /٢٨٤‬ﻛﺘـﺎﺏ ﺍﻟﺘﺠـﺎﺭﺓ‪-٨٧/‬ﺑـﺎﺏ ﺗﺤـﺮﻳﻢ ﺗﺸـﺒﻪ ﺍﻟﺮﺟـﻞ‬
‫ﺑﺎﻟﻨﺴﺎﺀ‪ /‬ﺡ‪/٢٢٥٣١‬ﻁ‪ :‬ﺇﻳﺮﺍﻥ‪ -‬ﻣﺆﺳﺴﺔ ﺁﻝ ﺍﻟﺒﻴﺖ‪ b‬ﻹﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ‪.‬‬
‫) ‪ ( ٣‬ﻣﺴﺘﺪﺭﻙ ﺍﻟﻮﺳﺎﺋﻞ ﻟﻠﻌﻼﻣﺔ ﺍﻟﻨﻮﺭﻱ‪ /‬ﺝ‪ /٣‬ﺹ‪ /٢٤٦‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪-٩/‬ﺑﺎﺏ ﻋﺪﻡ ﺟﻮﺍﺯ ﺗﺸﺒﻪ ﺍﻟﻨﺴﺎﺀ‬
‫ﺑﺎﻟﺮﺟﺎﻝ‪ /‬ﺡ‪/٣٤٩٥‬ﻁ‪ :‬ﺑﻴﺮﻭﺕ‪ -‬ﻣﺆﺳﺴﺔ ﺁﻝ ﺍﻟﺒﻴﺖ‪ b‬ﻹﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ‪.‬‬
‫) ‪ ( ٤‬ﺍﻟﻜﺎﻓﻲ ﻟﻠﺸﻴﺦ ﺍﻟﻜﻠﻴﻨﻲ‪ /‬ﺝ‪ /٦‬ﺹ‪ /٣٩٨‬ﻛﺘﺎﺏ ﺍﻷﺷﺮﺑﺔ‪/‬ﺑﺎﺏ ﺷﺎﺭﺏ ﺍﻟﺨﻤﺮ‪ /‬ﺡ‪/١٠‬ﻁ‪ :‬ﺇﻳﺮﺍﻥ‪ -‬ﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺐ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬

‫‪ .......................................................................................................................... ٣٤‬ﺟﻮﺍﺯ ﺍﻟﻠﻌﻦ ﻣﻄﻠﻘﹰﺎ‬

‫ﻭﺭﻭﺍﻩ ﺍﻟﺸﻴﺦ ﺍﻟﺼﺪﻭﻕ‪ ،( ١ )v‬ﻭﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ‪.( ٢ )v‬ﻭﻏﻴﺮﻫﻢ ﻛﺜﻴﺮ‪.‬‬
‫‪ ‬‬
‫‪V^e†Ö]ØÒaàÃÖ‡]çqJO‬ﺭﻭﻯ ﺍﻟﺸﻴﺦ ﺍﻟﺼﺪﻭﻕ‪ v‬ﻋﻦ ﻋﻠﻲ‪:g‬‬
‫‪S‬ﻟﻌﻦ ﺭﺳﻮﻝ ﺍﷲ‪ a‬ﺍﻟﺮﺑﺎ ﻭﺁﻛﻠﻪ ﻭﻣﺆﻛﻠﻪ ﻭﺑﺎﻳﻌﻪ ﻭﻣﺸﺘﺮﻳﻪ ﻭﻛﺎﺗﺒﻪ ﻭﺷﺎﻫﺪﻩ‪.( ٣ )R‬‬
‫ﻭﺭﻭﺍﻩ ﺍﻟﺸﻴﺦ ﺍﻟﻄﻮﺳﻲ‪ ،( ٤ )v‬ﻭﺍﻟﺤﺮ ﺍﻟﻌﺎﻣﻠﻲ) ‪ ( ٥‬ﻭﻏﻴﺮﻫﻢ ﻛﺜﻴﺮ‪.‬‬
‫‪ ‬‬
‫‪ VíÖ^–Ö]цËÖ]àÃÖ‡]çqJP‬ﺭﻭﻯ ﺍﻟﺸﻴﺦ ﺍﻟﻜﻠﻴﻨﻲ‪:v‬‬
‫ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﺍﷲ‪ g‬ﻗـﺎﻝ‪S :‬ﻟﻌﻦ ﺍﷲ ﺍﻟﻘﺪﺭﻳﺔ‪ ،‬ﻟﻌﻦ ﺍﷲ ﺍﻟﺨﻮﺍﺭﺝ‪ ،‬ﻟﻌﻦ ﺍﷲ ﺍﻟﻤﺮﺟﺌـﺔ‪،‬‬
‫ﻟﻌﻦ ﺍﷲ ﺍﻟﻤﺮﺟﺌﺔ‪ .‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪ :‬ﻟﻌﻨﺖ ﻫﺆﻻﺀ ﻣﺮﺓ ﻭﻟﻌﻨﺖ ﻫـﺆﻻﺀ ﻣـﺮﺗﻴﻦ؟! ﻗـــﺎﻝ‪ :‬ﺇﻥ‬
‫ﻫﺆﻻﺀ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﻗﺘﻠﺘﻨﺎ ﻣﺆﻣﻨﻮﻥ ﻓﺪﻣﺎﺅﻧﺎ ﻣﺘﻠﻄﺨﺔ ﺑﺜﻴـﺎﺑﻬﻢ ﺇﻟـﻰ ﻳـﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ ﺇﻥ ﺍﷲ‬
‫ﺪ‬
‫ﺣﺘﱠﻰ َﻳﺄﹾِﺗَﻴﻨﹶﺎ ﹺﺑﻘﹸ ْﺮﺑَﺎ ٍﻥ ﺗﹶ ﹾﺄﻛﹸﻠﹸ ُﻪ ﺍﻟﻨﱠـﺎ ُﺭ ﻗﹸـﻞﹾ ﻗﹶـ ْ‬
‫ﻦ ِﻟ َﺮﺳُﻮﻝﹴ َ‬
‫ﺣﻜﻰ ﻋﻦ ﻗﻮﻡ ﻓﻲ ﻛﺘﺎﺑﻪ ﻟﻦ‪P‬ﹸﻧ ْﺆ ِﻣ َ‬
‫ﻢ ﺻﹶﺎ ِﺩﻗِﻴ َ‬
‫ﻢ ﺇﹺ ْﻥ ﻛﹸﻨﹾﺘﹸ ْ‬
‫ﻢ ﻗﹶﺘﹶﻠﹾﺘﹸﻤُﻮ ُﻫ ْ‬
‫ﻢ ﻓﹶِﻠ َ‬
‫ﺕ َﻭﺑﹺﺎﱠﻟﺬِﻱ ﻗﹸﻠﹾﺘﹸ ْ‬
‫ﻦ ﻗﹶْﺒﻠِﻲ ﺑﹺﺎﻟﹾَﺒﱢﻴﻨﹶﺎ ِ‬
‫ﺳﻞﹲ ِﻣ ْ‬
‫ﻢ ُﺭ ُ‬
‫ﺟَﺎ َﺀﻛﹸ ْ‬
‫ﻦ‪.( ٦ ) O‬‬
‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺍﻟﺨﺼﺎﻝ ﻟﻠﺸﻴﺦ ﺍﻟﺼﺪﻭﻕ‪ /‬ﺹ‪/٤٤٤‬ﺡ‪/٤١‬ﻁ‪ :‬ﺑﻴﺮﻭﺕ‪ -‬ﺟﻤﺎﻋﺔ ﺍﻟﻤﺪﺭﺳﻴﻦ‪.‬‬
‫) ‪ ( ٢‬ﺗﻬــﺬﻳﺐ ﺍﻷﺣﻜــﺎﻡ ﻟﻠﺸــﻴﺦ ﺍﻟﻄﻮﺳــﻲ‪/‬ﺝ‪/٩‬ﺹ‪/١٢١‬ﻛﺘــﺎﺏ ﺍﻟﺼــﻴﺪ ﻭﺍﻟــﺬﻛﺎﺓ‪ -٢ /‬ﺑــﺎﺏ ﺍﻟــﺬﺑﺎﺋﺢ‬
‫ﻭﺍﻷﻃﻌﻤﺔ‪/‬ﺡ‪/١٨٦‬ﻁ‪ :‬ﺇﻳﺮﺍﻥ‪ -‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫) ‪ ( ٣‬ﻣﻦ ﻻ ﻳﺤﻀﺮﻩ ﺍﻟﻔﻘﻴﻪ ﻟﻠﺸﻴﺦ ﺍﻟﺼﺪﻭﻕ‪/‬ﺝ‪/٣‬ﺹ‪-٨٧/١٧٤‬ﺑـﺎﺏ ﺍﻟﺮﺑـﺎ‪/‬ﺡ‪/٤‬ﻁ‪ :‬ﺇﻳـﺮﺍﻥ‪ -‬ﺩﺍﺭ ﺍﻟﻜﺘـﺐ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫) ‪ ( ٤‬ﺗﻬــﺬﻳﺐ ﺍﻷﺣﻜــﺎﻡ ﻟﻠﺸــﻴﺦ ﺍﻟﻄﻮﺳــﻲ‪/‬ﺝ‪/٧‬ﺹ‪/٢٠‬ﻛﺘــﺎﺏ ﺍﻟﺘﺠــﺎﺭﺍﺕ‪ -١ /‬ﺑــﺎﺏ ﻓﻀــﻞ ﺍﻟﺘﺠــﺎﺭﺓ‬
‫ﻭﺁﺩﺍﺑﻬﺎ‪/‬ﺡ‪/٦٤‬ﻁ‪ :‬ﺇﻳﺮﺍﻥ‪ -‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫) ‪ ( ٥‬ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﺔ ﻟﻠﺤﺮ ﺍﻟﻌﺎﻣﻠﻲ‪ /‬ﺝ‪ /١٨‬ﺹ‪ /١٢٧‬ﻛﺘﺎﺏ ﺍﻟﺘﺠﺎﺭﺓ‪-٤/‬ﺑـﺎﺏ ﺗﺤـﺮﻳﻢ ﺃﺧـﺬ ﺍﻟﺮﺑـﺎ ﻭﺩﻓﻌـﻪ‬
‫ﻭ‪ /..‬ﺡ‪/٢٣٢٩٨‬ﻁ‪ :‬ﺇﻳﺮﺍﻥ‪ -‬ﻣﺆﺳﺴﺔ ﺁﻝ ﺍﻟﺒﻴﺖ‪ b‬ﻹﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ‪.‬‬
‫) ‪ ( ٦‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪ /‬ﺁﻳﺔ‪.١٨٣ :‬‬

‫ﺍﻟﻠﻌﻦ ﻓﻲ ﺗﺮﺍﺙ ﺍﻟﺸﻴﻌﺔ‪ /‬ﻛﺘﺐ ﺍﻟﺤﺪﻳﺚ ‪٣٥ ..........................................................................................‬‬

‫ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﺑﻴﻦ ﺍﻟﻘﺎﺋﻠﻴﻦ ﻭﺍﻟﻘﺎﺋﻠﻴﻦ ﺧﻤﺴﻤﺎﺋﺔ ﻋﺎﻡ ﻓﺄﻟﺰﻡ ﺍﷲ ﺍﻟﻘﺘﻞ ﺑﺮﺿﺎﻫﻢ ﻣﺎ ﻓﻌﻠﻮﺍ‪.( ١ )R‬‬
‫ﻭﺭﻭﺍﻩ ﺍﻟﺤﺮ ﺍﻟﻌﺎﻣﻠﻲ) ‪ ( ٢‬ﻭﺍﻟﺴﻴﺪ ﺍﻟﺒﺮﻭﺟﺮﺩﻱ) ‪ ( ٣‬ﻭﻏﻴﺮﻫﻢ ﻛﺜﻴﺮ‪.‬‬
‫‪ ‬‬
‫‪ Va‚Û¦Ùaæ‚ÂàÃÖ‡]çqJQ‬ﺭﻭﻯ ﺍﻟﺸﻴﺦ ﺍﻟﻜﻠﻴﻨﻲ‪ :v‬ﻋﻦ ﺍﻟﺮﺿﺎ‪g‬ﻗﺎﻝ‪:‬‬
‫‪S‬ﺳﺌﻞ ﺃﺑﻲ ﻋﻦ ﺇﺗﻴﺎﻥ ﻗﺒﺮ ﺍﻟﺤﺴﻴﻦ‪ :g‬ﻓﻘﺎﻝ ﺻﻠﻮﺍ ﻓـﻲ ﺍﻟﻤﺴـﺎﺟﺪ ﺣﻮﻟـﻪ‬
‫ﻭﻳﺠﺰﻱ ﻓﻲ ﺍﻟﻤﻮﺍﺿﻊ ﻛﻠﻬﺎ ﺃﻥ ﺗﻘﻮﻝ‪ ) :‬ﺍﻟﺴـﻼﻡ ﻋﻠـﻰ ﺃﻭﻟﻴـﺎﺀ ﺍﷲ ﻭﺃﺻـﻔﻴﺎﺋﻪ‪،‬‬
‫‪.....‬ﻟﻌﻦ ﺍﷲ ﻋﺪﻭ ﺁﻝ ﻣﺤﻤﺪ ﻣﻦ ﺍﻟﺠﻦ ﻭﺍﻹﻧﺲ ﻭﺃﺑﺮﺀ ﺇﻟﻰ ﺍﷲ ﻣﻨﻬﻢ ﻭﺻـﻠﻰ ﺍﷲ‬
‫ﻋﻠﻰ ﻣﺤﻤﺪ ﻭﺁﻟﻪ( ‪.( ٤ )R...‬‬
‫ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻗﻮﻟﻮﻳﻪ ) ‪ ( ٥‬ﻭﻏﻴﺮﻫﻢ‪.‬‬

‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺍﻟﻜﺎﻓﻲ ﻟﻠﺸﻴﺦ ﺍﻟﻜﻠﻴﻨﻲ‪ /‬ﺝ‪ /٢‬ﺹ‪ /٤٠٩‬ﻛﺘﺎﺏ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﻜﻔﺮ‪/‬ﺑﺎﺏ ﻓﻲ ﺻﻨﻮﻑ ﺃﻫﻞ ﺍﻟﺨـﻼﻑ ‪/.‬‬
‫ﺡ‪/١‬ﻁ‪ :‬ﺇﻳﺮﺍﻥ‪ -‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫) ‪ ( ٢‬ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﺔ ﻟﻠﺤﺮ ﺍﻟﻌﺎﻣﻠﻲ‪ /‬ﺝ‪ /١٦‬ﺹ‪ /٢٦٨‬ﻛﺘﺎﺏ ﺍﻟﺠﻬﺎﺩ ﻭﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ‪-٣٩/‬ﺑﺎﺏ ﻭﺟﻮﺏ‬
‫ﺍﻟﺒﺮﺍﺀﺓ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ‪ /..‬ﺡ‪/٢١٥٣٧‬ﻁ‪ :‬ﺇﻳﺮﺍﻥ‪ -‬ﻣﺆﺳﺴﺔ ﺁﻝ ﺍﻟﺒﻴﺖ‪ b‬ﻹﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ‪.‬‬
‫) ‪ ( ٣‬ﺟﺎﻣﻊ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺸﻴﻌﺔ ﻟﻠﺴﻴﺪ ﺍﻟﺒﺮﻭﺟﺮﺩﻱ‪ /‬ﺝ‪ /١٨‬ﺹ‪/٤٠٣‬ﻛﺘـﺎﺏ ﺟﻬـﺎﺩ ﺍﻟـﻨﻔﺲ ﺍﻷﻣـﺮ ﺑـﺎﻟﻤﻌﺮﻭﻑ‪/‬‬
‫ﺃﺑﻮﺍﺏ ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ‪ -٩ /‬ﺑﺎﺏ ﺗﺤﺮﻳﻢ ﺍﻟﺒﺪﻋﺔ ﻓﻲ ﺍﻟﺪﻳﻦ ﻭ‪/‬ﺡ‪/٢٥١٤٠‬ﻁ‪ :‬ﺇﻳﺮﺍﻥ‪ -‬ﺍﻟﺤﺎﺝ ﺍﺳﻤﺎﻋﻴﻞ‬

‫) ‪ ( ٤‬ﺍﻟﻜﺎﻓﻲ ﻟﻠﺸﻴﺦ ﺍﻟﻜﻠﻴﻨﻲ‪/‬ﺝ‪/٤‬ﺹ‪/٥٧٩‬ﺃﺑﻮﺍﺏ ﺍﻟﺰﻳﺎﺭﺍﺕ‪/‬ﺑﺎﺏ‪:‬ﻓﻀـﻞ ﺍﻟﺰﻳـﺎﺭﺍﺕ ‪/‬ﺡ‪/٢‬ﻁ‪:‬ﺇﻳـﺮﺍﻥ‪-‬ﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺐ ﺍﻹﺳﻼﻣﻴﺔ‬
‫) ‪ ( ٥‬ﻛﺎﻣﻞ ﺍﻟﺰﻳـﺎﺭﺍﺕ ﻟﺠﻌﻔـﺮ ﺑـﻦ ﻗﻮﻟﻮﻳـﻪ‪/‬ﺹ‪/٥٠٤‬ﺍﻟﺒـﺎﺏ )‪ /(١٠٠‬ﺡ‪/٧٨٥‬ﻁ‪:‬ﺇﻳـﺮﺍﻥ‪ -‬ﻣﺆﺳﺴـﺔ ﺍﻟﻨﺸـﺮ‬
‫ﺍﻹﺳﻼﻣﻲ‪.‬‬

‫‪ ‬‬

‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫_‪ àÃ×Ö]‡]çqÙçuíÃéÖ]ð^Û×ÂÙ]çÎ‬‬
‫‪ ‬‬
‫‪) VêÒ†ÓÖ]ÐÏ]JM‬ﻣﻦ ﻛﺎﻥ ﻣﻨﻬﻢ ]– ﺍﻟﻔﺮﻕ ﺍﻟﻀﺎﻟﺔ‪ [-‬ﻋـﺪﻭﹰﺍ ﻷﻫـﻞ ﺍﻟﺒﻴـﺖ‪ ،b‬ﻓـﻼ‬
‫ﺣﺮﺝ ﻓﻲ ﺫﻛﺮ ﻣﻌﺎﻳﺒﻬﻢ ﻭﻗﺒﺎﺋﺤﻬﻢ‪ ،‬ﻭﺍﻟﻘﺪﻭﺡ ﻓﻲ ﺃﻧﺴﺎﺑﻬﻢ‪ ،‬ﻭﺃﻋﺮﺍﺿﻬﻢ ﺑﻤﺎ ﻫﻮ ﺻﺤﻴﺢ ﻣﻄـﺎﺑﻖ‬
‫ﻟﻠﻮﺍﻗﻊ ﺗـﺼﺮﻳﺤﹰﺎ ﻭﺗﻌﺮﻳﻀﺎﹰ‪ ،‬ﻛﻤﺎ ﻭﻗﻊ ﻣﻦ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،g‬ﻭﻣﺎ ﺻﺪﺭ ﻣﻦ ﺃﺑﻲ ﻣﺤﻤﺪ ﺍﻟﺤﺴـﻦ‬
‫ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ﻓﻲ ﻣﺠﻠﺲ ﻣﻌﺎﻭﻳﺔ ﻟﻌﻨﻪ ﺍﷲ ﻓﻲ ﺫﻛﺮﻩ ﻟﻤﻌﺎﻳﺒـﻪ ﻭﻣﻌﺎﻳـﺐ ﻋﻤـﺮﻭ ﺑـﻦ ﺍﻟﻌـﺎﺹ‪،‬‬
‫ﻭﺍﻟﻮﻟﻴﺪ ﺑﻦ ﺍﻟﻤﻐﻴﺮﺓ‪ ،‬ﻭﺃﻣﺜﺎﻟﻬﻢ ﻋﻠﻴﻬﻢ ﺃﺟﻤﻌﻴﻦ ﻣﻦ ﺍﻟﻠﻌﻦ ﻣﺎ ﻻ ﻳﺤﺼﻰ ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﻭﻻ ﺣﺮﺝ ﻓﻲ ﺗﻜﺮﺍﺭ ﺫﻟﻚ ﻭﺍﻹﻛﺜﺎﺭ ﻣﻨﻪ ﻓﻲ ﺍﻟﻤﺠﺎﻟﺲ ﻟﺘﻨﻔﻴﺮ ﺍﻟﻨﺎﺱ ﻣﻨﻬﻢ‪ ،‬ﻭﺗﻄﻬﻴﺮ ﻗﻠﻮﺏ‬
‫ﺍﻟﺨﻠﻖ ﻣﻦ ﺍﻻﻋﺘﻘﺎﺩ ﻓﻴﻬﻢ‪ ،‬ﻭﺍﻟﻤﻮﺍﻻﺓ ﻟﻬﻢ ﺑﺤﻴﺚ ﻳﺒﺮﺅﻭﻥ ﻣﻨﻬﻢ‪ ،‬ﻭﻛﺬﻟﻚ ﻟﻌﻨﻬﻢ ﻭﺍﻟﻄﻌـﻦ ﻓـﻴﻬﻢ‬
‫ﻋﻠﻰ ﻣﺮﻭﺭ ﺍﻷﻭﻗﺎﺕ ﻣﻊ ﻣﺠﺎﻧﺒﺔ ﺍﻟﻜﺬﺏ‪.‬ﻭﻣﻦ ﺗﺄﻣﻞ ﻛـﻼﻡ ﺳـﻴﺪﻧﺎ ﺃﻣﻴـﺮ ﺍﻟﻤـﺆﻣﻨﻴﻦ ﺻـﻠﻮﺍﺕ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻓﻲ ﻧﻬﺞ ﺍﻟﺒﻼﻏﺔ ﻭﺟﺪﻩ ﻣﺸﺤﻮﻧﹰﺎ ﺑﺬﻟﻚ() ‪ .( ١‬‬
‫‪ ‬‬
‫ﻢ ﺍﻟﻼ ِﻋﻨﹸـﻮ َﻥ‪ O‬ﻓﻬـﻢ ﻣﻠﻌﻮﻧـﻮﻥ‬
‫ﻢ ﺍﷲ َﻭَﻳﻠﹾﻌَـﻨﹸ ُﻬ ُ‬
‫‪P) Vê{×ée…ù]ÐÏ]JN‬ﺃﻭﻟﺌﻚ َﻳﻠﹾﻌَـﻨﹸ ُﻬ ُ‬
‫ﻳﻠﻌﻨﻬﻢ ﺍﷲ ﺃﻱ ﻳﺤﻜﻢ ﺑﻠﻌﻨﻬﻢ ﻭﻳﺒﻌﺪﻫﻢ ﻋﻦ ﺭﺣﻤﺘﻪ‪ ،‬ﻭﻳﻠﻌﻨﻬﻢ ﺃﻳﻀﹰﺎ ﻣﻦ ﻳﺘﺄﺗﻰ ﻣﻨـﻪ ﺍﻟﻠﻌـﻦ‪ ،‬ﺑـﺄﻥ‬
‫ﻳــﺪﻋﻮ ﻋﻠــﻴﻬﻢ ﺑﺎﻟﺒﻌــﺪ ﻋــﻦ ﺭﺣﻤــﺔ ﺍﷲ ﺗﻌــﺎﻟﻰ‪ ،‬ﻭﺍﻟــﺬﻳﻦ ﻳﺘــﺄﺗﻰ ﻣــﻨﻬﻢ ﺍﻟﻠﻌــﻦ ﺍﻟﻤﺴــﻠﻤﻮﻥ ﺇﻧﺴ ـﹰﺎ‬
‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺭﺳﺎﺋﻞ ﺍﻟﻤﺤﻘـﻖ ﺍﻟﻜﺮﻛـﻲ‪/‬ﺝ‪ /٢‬ﺹ‪ -٧ /٤٦‬ﺭﺳـﺎﻟﺔ ﻓـﻲ ﺍﻟﻌﺪﺍﻟـﺔ‪ /‬ﺍﻟﺨـﺎﻣﺲ‪ :‬ﺫﻛـﺮ ﺍﻟﻤﺒﺘﺪﻋـﺔ‪/‬ﻁ‪:‬‬
‫ﺇﻳﺮﺍﻥ‪ -‬ﻣﻜﺘﺐ ﺁﻳﺔ ﺍﷲ ﺍﻟﻌﻈﻤﻰ ﺍﻟﻤﺮﻋﺸﻲ ﺍﻟﻨﺠﻔﻲ‪.‬‬

‫‪ ...........................................................................................................................٣٨‬ﺟﻮﺍﺯ ﺍﻟﻠﻌﻦ ﻣﻄﻠﻘﹰﺎ‬

‫ﻭﺟﻨﺎ‪ ،‬ﺃﻭ ﺍﻟﻜﺎﻓﺮ ﺃﻳﻀﹰﺎ ﺑﺎﻋﺘﺒﺎﺭ ﻟﻌﻨﻬﻢ ﺫﻟﻚ ﺍﻟﺸﺨﺺ ﻓـﻲ ﺍﻵﺧـﺮﺓ ﻛﻤـﺎ ﻭﺭﺩ‪ ،‬ﺃﻭ ﺍﻟﺒﻬـﺎﺋﻢ ﺃﻳﻀـﹰﺎ‬
‫ﺑﺄﻥ ﻳﻠﻬﻤﻬﻢ ﺑﺎﻟﺪﻋﺎﺀ ﻋﻠﻴﻬﻢ ﺑﺎﻟﻠﻌﻨﺔ؛ ﺑﻞ ﻛﻞ ﻣﺨﻠﻮﻕ ﻛﻤﺎ ﻗﻴﻞ() ‪.( ١‬‬
‫‪ ‬‬
‫ﻢ ﺍﻟﻼ ِﻋﻨﹸﻮ َﻥ‪ O‬ﺃﻱ ﺍﻟﻠﺬﻳﻦ ﻳﺘـﺄﺗﻰ‬
‫ﻢ ﺍﷲ َﻭَﻳﹾﻠ َﻌﻨﹸ ُﻬ ُ‬
‫‪P) VêÞ^^ÓÖ]˜éËÖ]JP‬ﺃﻭﻟﺌﻚ َﻳﹾﻠ َﻌﻨﹸ ُﻬ ُ‬
‫ﻣﻨﻬﻢ ﺍﻟﻠﻌﻦ ﻋﻠـﻴﻬﻢ ﻣـﻦ ﺍﻟﻤﻼﺋﻜـﺔ ﻭﺍﻟﺜﻘﻠـﻴﻦ ﺣﺘـﻰ ﺃﻧﻔﺴـﻬﻢ ﻓـﺈﻥ ﺍﻟﻜـﺎﻓﺮﻳﻦ ﻳﻘﻮﻟـﻮﻥ ﻟﻌـﻦ ﺍﷲ‬
‫ﺍﻟﻜﺎﻓﺮﻳﻦ() ‪.( ٢‬‬
‫‪ ‬‬
‫ﻢ‬
‫ﻢ ﺍﷲ َﻭَﻳﻠﹾﻌَـﻨﹸ ُﻬ ُ‬
‫‪) Vëˆèç£]éÖ]JQ‬ﻓﻲ ﺗﻔﺴﻴﺮ ﻋﻠﻲ ﺇﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻗﻮﻟﻪ ‪P‬ﺃﻭﻟﺌﻚ َﻳﹾﻠ َﻌﻨﹸ ُﻬ ُ‬
‫ﺍﻟﻼ ِﻋﻨﹸﻮ َﻥ‪ O‬ﻗﺎﻝ‪ :‬ﻛﻞ ﻣﻦ ﻟﻌﻨﻪ ﺍﷲ ﻣﻦ ﺍﻟﺠﻦ ﻭﺍﻹﻧﺲ ﻳﻠﻌﻨﻬﻢ() ‪.( ٣‬‬
‫‪ ‬‬
‫ﻢ ﺍﻟﻼ ِﻋﻨﹸﻮ َﻥ‪ O‬ﺑﻴﺎﻥ ﻟﺠﺰﺍﺀ ﺑﻐـﻲ‬
‫ﻢ ﺍﷲ َﻭَﻳﹾﻠ َﻌﻨﹸ ُﻬ ُ‬
‫‪P) Vêñ^f^fŞÖ]íÚøÃÖ]JR‬ﺃﻭﻟﺌﻚ َﻳﹾﻠ َﻌﻨﹸ ُﻬ ُ‬
‫ﺍﻟﻜﺎﺗﻤﻴﻦ ﻟﻤﺎ ﺃﻧﺰﻟﻪ ﺍﷲ ﻣﻦ ﺍﻵﻳﺎﺕ ﻭﺍﻟﻬﺪﻯ‪ ،‬ﻭﻫﻮ ﺍﻟﻠﻌﻦ ﻣﻦ ﺍﷲ‪ ،‬ﻭﺍﻟﻠﻌﻦ ﻣﻦ ﻛـﻞ ﻻﻋـﻦ‪ ،‬ﻭﻗـﺪ‬
‫ﻛﺮﺭ ﺍﻟﻠﻌﻦ ﻷﻥ ﺍﻟﻠﻌﻦ ﻣﺨﺘﻠﻒ ﻹﻧﻪ ﻣﻦ ﺍﷲ ﺍﻟﺘﺒﻌﻴﺪ ﻣﻦ ﺍﻟﺮﺣﻤﺔ ﻭﺍﻟﺴﻌﺎﺩﺓ‪ ،‬ﻭﻣﻦ ﺍﻟﻼﻋﻨﻴﻦ ﺳـﺆﺍﻟﻪ‬
‫ﻣﻦ ﺍﷲ‪ ،‬ﻭﻗﺪ ﺃﻃﻠﻖ ﺍﻟﻠﻌﻦ ﻣﻨﻪ ﻭﻣﻦ ﺍﻟﻼﻋﻨﻴﻦ ﻭﺃﻃﻠـﻖ ﺍﻟﻼﻋﻨـﻴﻦ‪ ،‬ﻭﻫـﻮ ﻳـﺪﻝ ﻋﻠـﻰ ﺗﻮﺟﻴـﻪ ﻛـﻞ‬
‫ﺍﻟﻠﻌﻦ ﻣﻦ ﻛﻞ ﻻﻋﻦ ﺇﻟﻴﻬﻢ ﻭﺍﻻﻋﺘﺒﺎﺭ ﻳﺴﺎﻋﺪ ﻋﻠﻴﻪ ﻓﺈﻥ ﺍﻟﺬﻱ ﻳﻘﺼﺪﻩ ﻻﻋﻦ ﺑﻠﻌﻨﻪ ﻫﻮ ﺍﻟﺒﻌﺪ ﻋﻦ‬
‫ﺍﻟﺴﻌﺎﺩﺓ‪ ،‬ﻭﻻ ﺳﻌﺎﺩﺓ ﺑﺤﺴﺐ ﺍﻟﺤﻘﻴﻘﺔ ‪ ،‬ﺇﻻ ﺍﻟﺴـﻌﺎﺓ ﺍﻟﺤﻘﻴﻘﺔﺍﻟﺪﻳﻨﻴـﺔ ﻭﻫـﺬﻩ ﺍﻟﺴـﻌﺎﺩﺓ ﻟﻤـﺎ ﻛﺎﻧـﺖ‬
‫ﻣﺒﻴﻨﺔ ﻣﻦ ﺟﻨﺎﺏ ﺍﷲ‪،‬ﻣﻘﺒﻮﻟﺔ ﻋﻨﺪ ﺍﻟﻔﻄﺮﺓ‪ ،‬ﻓﻼ ﻳﺤﺮﻡ ﻋﻨﻬـﺎ ﻣﺤـﺮﻭﻡ ﺇﻻ ﺑـﺎﻟﺮﺩ ﻭﺍﻟﺠﺤـﻮﺩ‪ ،‬ﻭﻛـﻞ‬
‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺯﺑــﺪﺓ ﺍﻟﺒﻴــﺎﻥ ﻟﻠﻤﺤﻘــﻖ ﺍﻷﺭﺩﺑﻴﻠــﻲ‪/‬ﺹ‪/٦٩٣‬ﻓــﻲ ﻣﻌﻨــﻰ ﺍﻟﻮﻻﻳــﺔ ﻭﺍﻟﺤﻜﻮﻣــﺔ‪/‬ﻁ‪ :‬ﺇﻳــﺮﺍﻥ‪ -‬ﺍﻟﻤﻜﺘﺒــﺔ‬
‫ﺍﻟﻤﺮﺗﻀﻮﻳﺔ ﻹﺣﻴﺎﺀ ﺍﻵﺛﺎﺭ ﺍﻟﺠﻌﻔﺮﻳﺔ‪..‬‬
‫) ‪ ( ٢‬ﺗﻔﺴﻴﺮ ﺍﻟﺼﺎﻓﻲ ﻟﻠﻔﻴﺾ ﺍﻟﻜﺎﺷﺎﻧﻲ‪/‬ﺝ‪ /١‬ﺹ‪/٢٠٦‬ﺗﻔﺴﻴﺮ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ /‬ﺁﻳﺔ‪/١٥٩ :‬ﻁ‪ :‬ﺇﻳﺮﺍﻥ‪ -‬ﻣﻜﺘﺒﺔ‬
‫ﺍﻟﺼﺪﺭ‪.‬‬
‫) ‪ ( ٣‬ﺗﻔﺴﻴﺮ ﻧﻮﺭ ﺍﻟﺜﻘﻠﻴﻦ ﻟﻠﻌﻼﻣﺔ ﺍﻟﺤﻮﻳﺰﻱ‪ /‬ﺝ‪ /١‬ﺹ‪/١٤٩‬ﺡ‪/٤٧٨‬ﻁ‪ :‬ﺇﻳﺮﺍﻥ‪ -‬ﻣﺆﺳﺴﺔ ﺇﺳﻤﺎﻋﻴﻠﻴﺎﻥ‪.‬‬

‫ﺍﻟﻠﻌﻦ ﻓﻲ ﺗﺮﺍﺙ ﺍﻟﺸﻴﻌﺔ‪ /‬ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ‪٣٩ ..............................................................................................‬‬

‫ﻫﺬﺍ ﺍﻟﺤﺮﻣﺎﻥ ﺇﻧﻤﺎ ﻫﻮ ﻟﻤﻦ ﻋﻠﻢ ﺑﻬﺎ ﻭﺟﺤﺪﻫﺎ ﻋﻦ ﻋﻠﻢ ﺩﻭﻥ ﻣﻦ ﻻ ﻳﻌﻠﻢ ﺑﻬﺎ ﻭﻟﻢ ﺗﺒﻴﻦ ﻟﻪ‪ ،‬ﻭﻗـﺪ‬
‫ﺃﺧﺬ ﺍﻟﻤﻴﺜﺎﻕ ﻋﻠﻰ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﻳﺒﺜﻮﺍ ﻋﻠﻤﻬـﻢ ﻭﻳﻨــﺸﺮﻭﺍ ﻣـﺎ ﻋﻨـﺪﻫﻢ ﻣـﻦ ﺍﻵﻳـﺎﺕ ﻭﺍﻟﻬـﺪﻯ ﻓـﺈﺫﺍ‬
‫ﻛﺘﻤﻮﻩ ﻭﻛﻔﻮﺍ ﻋﻦ ﺑﺜﻪ ﻓﻘﺪ ﺟﺤﺪﻭﻩ ﻓﺄﻭﻟﺌﻚ ﻳﻠﻌﻨﻬﻢ ﺍﷲ ﻭﻳﻠﻌﻨﻬﻢ ﺍﻟﻼﻋﻨﻮﻥ() ‪.( ١‬‬
‫ﻦ َﻳﻜﹾﺘﹸﻤُـﻮ َﻥ ﻣَـﺎ‬
‫ﻓﻬﺬﺍ ﻛﻼﻡ ﺍﻟﻨﺒﻲ‪ a‬ﻭﺍﻷﺋﻤﺔ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻛﻠﻪ ﻳﺜﺒﺖ ﺍﻟﻠﻌﻦ‪ ،‬ﺑـﻞ ‪P‬ﺇﹺ ﱠﻥ ﺍﱠﻟﺬِﻳ َ‬
‫ﻜﺘﹶﺎﺏﹺ‪ O‬ﻓﻤﻦ ﻣﻨـﺎ ﻳﺠﺤـﺪ ﻛـﻼﻡ‬
‫ﺪ ﻣَﺎ َﺑﱠﻴﻨﱠﺎ ُﻩ ﻟِﻠﻨﱠﺎﺱﹺ ﻓِﻲ ﺍﻟﹾ ِ‬
‫ﻦ َﺑ ْﻌ ِ‬
‫ﺕ ﻭَﺍﻟﹾ ُﻬﺪَﻯ ِﻣ ْ‬
‫ﻦ ﺍﻟﹾَﺒﱢﻴﻨﹶﺎ ِ‬
‫ﺃﹶﹾﻧﺰﹶﻟﹾﻨﹶﺎ ِﻣ َ‬
‫ﺍﷲ~ ﺣــﻮﻝ ﺍﻟﻠﻌــﻦ ﻭﻣﺤﺒﻮﺑﻴﺘــﻪ ﻭﻛــﻼﻡ ﺍﻟﺮﺳــﻮﻝ ﻭﺃﻫــﻞ ﺑﻴﺘــﻪ‪ b‬ﻭﺍﻟﻌﻠﻤــﺎﺀ ﺳــﻨﺔ ﻭﺷــﻴﻌﺔ ﺣــﻮﻝ‬
‫ﻣـﺸﺮﻭﻋﻴﺔ ﺍﻟﻠﻌﻦ ﻭﺟﻮﺍﺯﻩ ﻓﺠﺎﺣﺪ ﺍﻟﻠﻌﻦ ﻭ ﺍﷲ ﻻ ﻳﻜﻮﻥ ﺍﺳﺘﺤﻘﺎﻗﻪ ﺇﻻ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ~‪P:‬ﺃﻭﻟﺌـﻚ‬
‫ﻢ ﺍﻟﻼ ِﻋﻨﹸﻮ َﻥ‪O‬‬
‫ﻢ ﺍﷲ َﻭَﻳﹾﻠ َﻌﻨﹸ ُﻬ ُ‬
‫َﻳﹾﻠ َﻌﻨﹸ ُﻬ ُ‬

‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺗﻔﺴﻴﺮ ﺍﻟﻤﻴﺰﺍﻥ ﻟﻠﻌﻼﻣﺔ ﺍﻟﻄﺒﺎﻃﺒﺎﺋﻲ‪ /‬ﺝ‪/١‬ﺹ‪ /٣٢٤‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ /‬ﺁﻳﺔ ‪/١٥٩‬ﻁ‪ :‬ﺑﻴﺮﻭﺕ‪ -‬ﺩﺍﺭ ﺇﺣﻴـﺎﺀ‬
‫ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ‪.‬‬

 

 
 
 lçéfÖ]àÚ
 
 æ
 
 íÞçÃ×¹]l^é’~Ö]
 
 íÃéÖ]æíߊÖ]Øâ_‚ßÂ

‫‪ ‬‬

‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬

‫‪ íÃéÖ]æíߊÖ]‚ßÂíéÚ_çße‬‬
‫‪ ‬‬
‫ﻙ ﺇﹺﻟﱠـﺎ ِﻓﺘﹾﻨﹶـﺔﹰ‬
‫ﺟ َﻌﻠﹾﻨﹶﺎ ﺍﻟ ﱡﺮ ْﺅﻳَﺎ ﺍﱠﻟﺘِﻲ ﺃﹶ َﺭْﻳﻨﹶـﺎ َ‬
‫ﻚ ﹶﺃﺣَﺎﻁﹶ ﺑﹺﺎﻟﻨﱠﺎﺱﹺ َﻭﻣَﺎ َ‬
‫ﻚ ﺇﹺ ﱠﻥ َﺭﱠﺑ َ‬
‫‪َ P‬ﻭﹺﺇﺫﹾ ﻗﹸﻠﹾﻨﹶﺎ ﻟﹶ َ‬
‫ﻢ ﺇﹺﻟﱠﺎ ﹸﻃﻐﹾﻴَﺎﻧﹰﺎ‬
‫ﺪ ُﻫ ْ‬
‫ﻢ ﻓﹶﻤَﺎ َﻳﺰﹺﻳ ُ‬
‫ﺨ ﱢﻮﻓﹸ ُﻬ ْ‬
‫ﺠ َﺮﺓﹶ ﺍﻟﹾ َﻤﹾﻠﻌُﻮﻧﹶﺔﹶ ﻓِﻲ ﺍﹾﻟ ﹸﻘ ْﺮ َﺁ ِﻥ َﻭﹸﻧ ﹶ‬
‫ﺸَ‬
‫ﻟِﻠﻨﱠﺎﺱﹺ ﻭَﺍﻟ ﱠ‬

‫ﻛﹶﺒﹺﻴـﺮًﺍ‪ O‬ﺳـﻮﺭﺓ‬

‫ﺍﻹﺳﺮﺍﺀ‪ /‬ﺁﻳﺔ ‪.٦٠‬‬

‫ﺍﻋﻠﻢ ﺃﺧﻲ ﺍﻟﻘﺎﺭﺉ ﺇﻥ ﻫـﺬﻩ ﻭﻗـﺎﺋﻊ ﻣﺪﻋﻤـﺔ ﺑﻤﺼـﺎﺩﺭ ﺍﻟﻔـﺮﻳﻘﻴﻦ ﺍﻗﺮﺃﻫـﺎ ﺑـﺘﻤﻌﻦ ﻭﺭﺍﺟﻌﻬـﺎ‬
‫ﺑﻤﺼﺎﺩﺭﻫﺎ ﻓﺘﺠﺪ ﺣﻘﻴﻘﺔ ﺑﻨﻲ ﺃﹸﻣﻴﺔ ﺍﻟﺸﺠﺮﺓ ﺍﻟﻤﻠﻌﻮﻧﺔ‪.‬‬
‫‪ ‬‬

‫…_‪ íéÚ₣_feíߊÖ]ð^Û×Âë‬‬
‫‪ ‬‬

‫‪....) VëŞÖ]Ù^ÎJM‬ﻓﻤﻤﺎ ﻟﻌﻨﻬﻢ ﺍﷲ ﺑﻪ – ﺑﻨﻮ ﺃﻣﻴﺔ ‪ -‬ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﺒﻴـﻪ‬

‫ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ]ﻭﺁﻟـﻪ[ ﻭﺳـﻠﻢ‬

‫ﻢ ﺇﹺﻟﱠﺎ ﹸﻃﻐﹾﻴَﺎﻧﹰـﺎ‬
‫ﺪ ُﻫ ْ‬
‫ﻢ ﻓﹶﻤَﺎ َﻳﺰﹺﻳ ُ‬
‫ﺨ ﱢﻮﻓﹸ ُﻬ ْ‬
‫ﺠ َﺮﺓﹶ ﺍﻟﹾ َﻤﹾﻠﻌُﻮﻧﹶﺔﹶ ﻓِﻲ ﺍﹾﻟ ﹸﻘ ْﺮ َﺁ ِﻥ َﻭﹸﻧ ﹶ‬
‫ﺸَ‬
‫ﻭﺃﻧﺰﻝ ﺑﻪ ﻛﺘﺎﺑﺎ ﻗﻮﻟـﻪ‪P :‬ﻭَﺍﻟ ﱠ‬
‫ﻛﹶﺒﹺﻴﺮًﺍ‪ O‬ﻭﻻ ﺍﺧﺘﻼﻑ ﺑﻴﻦ ﺃﺣﺪ ﺃﻧﻪ ﺃﺭﺍﺩ ﺑﻬﺎ ﺑﻨﻲ ﺃﻣﻴﺔ‪ .‬ﻭﻣﻨـﻪ ﻗـﻮﻝ ﺍﻟﺮﺳـﻮﻝ‪ g‬ﻭﻗـﺪ ﺭﺁﻩ ﻣﻘـﺒﻼ‬
‫ﻋﻠﻰ ﺣﻤﺎﺭ ﻭﻣﻌﺎﻭﻳﺔ ﻳﻘﻮﺩ ﺑﻪ ﻭﻳﺰﻳﺪ ﺍﺑﻨﻪ) ‪( ١‬ﻳﺴﻮﻕ ﺑﻪ‪S:‬ﻟﻌﻦ ﺍﷲ ﺍﻟﻘﺎﺋﺪ ﻭﺍﻟﺮﺍﻛﺐ ﻭﺍﻟﺴﺎﺋﻖ‪R‬‬

‫‪                                                             ‬‬

‫) ‪ ( ١‬ﻫﻮ ﻳﺰﻳﺪ ﺑﻦ ﺃﺑﻲ ﺳﻔﻴﺎﻥ ﺃﺧﻮ ﻣﻌﺎﻭﻳﺔ ﻭﻟﻴﺲ ﻳﺰﻳﺪ ﺍﺑﻦ ﻣﻌﺎﻭﻳﺔ‪.‬ﺭﺍﺟﻊ ﺍﻹﺻـﺎﺑﺔ ﻓـﻲ ﺗﻤﻴﻴـﺰ ﺍﻟﺼـﺤﺎﺑﺔ‬
‫ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧﻲ‪ /‬ﺝ‪ /٥‬ﺹ‪ /٤٨٠‬ﺣﺮﻑ ﺍﻟﻴﺎﺀ‪ :‬ﻳﺰﻳﺪ ‪/‬ﺭﻗﻢ‪/٩٢٦٤ :‬ﻁ‪ :‬ﺑﻴﺮﻭﺕ‪ -‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪.‬‬

‫‪ ......................................................................................................................... ٤٤‬ﺟﻮﺍﺯ ﺍﻟﻠﻌﻦ ﻣﻄﻠﻘﹰﺎ‬

‫ﻭﻣﻨﻪ ﻣﺎ ﻳﺮﻭﻳﻪ ﺍﻟﺮﻭﺍﺓ ﻣﻦ ﻗﻮﻟـﻪ]‪S :[a‬ﻳﺎ ﺑﻨﻲ ﻋﺒﺪ ﻣﻨﺎﻑ ﺗﻠﻘﻔﻮﻫﺎ ﺗﻠﻘﻒ ﺍﻟﻜـﺮﺓ ﻓﻤـﺎ‬
‫ﻫﻨﺎﻙ ﺟﻨﺔ ﻭﻻ ﻧﺎﺭ‪R‬‬
‫ﻦ َﺑﻨﹺـﻲ‬
‫ﻦ ﹶﻛﻔﹶﺮُﻭﺍ ﻣِـ ْ‬
‫ﻭﻫﺬﺍ ﻛﻔﺮ ﺻــﺮﺍﺡ ﻳﻠﺤﻘﻪ ﺑﻪ ﺍﻟﻠــﻌﻨﺔ ﻣـﻦ ﺍﷲ ﻛﻤﺎ ﻟﺤـــﻘﺖ ‪P‬ﺍﱠﻟﺬِﻳ َ‬
‫ﻢ ﺫﹶِﻟ َ‬
‫ﺳﺮَﺍﺋِﻴﻞﹶ َﻋﻠﹶﻰ ِﻟﺴَﺎ ِﻥ ﺩَﺍﻭُﻭ َﺩ َﻭﻋِﻴﺴَﻰ ﺍْﺑﻦﹺ َﻣ ْﺮَﻳ َ‬
‫ﻚ ﺑﹺﻤَﺎ َﻋﺼﹶﻮْﺍ َﻭﻛﹶﺎﻧﹸﻮﺍ َﻳ ْﻌﺘﹶﺪُﻭ َﻥ‪.( ١ )O‬‬
‫ﺇﹺ ْ‬
‫ﻭﻣﻨﻪ ﻣﺎ ﻳﺮﻭﻭﻥ ﻣﻦ ﻭﻗﻮﻓﻪ ﻋﻠﻰ ﺛﻨﻴﺔ ﺃﺣﺪ ﺑﻌﺪ ﺫﻫﺎﺏ ﺑــﺼﺮﻩ ﻭﻗﻮﻟـﻪ ﻟﻘﺎﺋـﺪﻩ‪ :‬ﻫﺎﻫﻨـﺎ ﺫﺑﺒﻨـﺎ‬
‫ﻣﺤﻤﺪﹰﺍ ﻭﺃﺻﺤﺎﺑﻪ‬
‫ﻭﻣﻨﻪ ﺍﻟﺮﺅﻳﺎ ﺍﻟﺘﻰ ﺭﺁﻫﺎ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳﻠﻢ ﻓﻮﺟﻢ ﻟﻬﺎ‪ ،‬ﻓﻤﺎ ُﺭﺋﻲ ﺿﺎﺣﻜﹰﺎ ﺑﻌﺪﻫﺎ ﻓﺄﻧﺰﻝ‬
‫ﻙ ﺇﹺﻟﱠﺎ ِﻓﺘﹾﻨﹶﺔﹰ ‪ O‬ﻓﺬﻛﺮﻭﺍ ﺃﻧﻪ ﺭﺃﻯ ﻧﻔﺮﹰﺍ ﻣﻦ ﺑﻨﻲ ﺃﻣﻴـﺔ ﻳﻨـﺰﻭﻥ‬
‫ﺟ َﻌﻠﹾﻨﹶﺎ ﺍﻟ ﱡﺮ ْﺅﻳَﺎ ﺍﱠﻟﺘِﻲ ﺃﹶ َﺭْﻳﻨﹶﺎ َ‬
‫ﺍﷲ‪َ P‬ﻭﻣَﺎ َ‬
‫ﻋﻠﻰ ﻣﻨﺒﺮﻩ‪.‬‬
‫ﻭﻣﻨﻪ ﻃﺮﺩ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳﻠﻢ ﺍﻟﺤﻜﻢ ﺑﻦ ﺃﺑﻲ ﺍﻟﻌﺎﺹ ﻟﺤﻜﺎﻳﺘﻪ ﺇﻳﺎﻩ ﻭﺃﻟﺤﻘـﻪ ﺍﷲ‬
‫ﺑﺪﻋﻮﺓ ﺑﺎﻗﻴﺔ ﺣﻴﻦ ﺭﺁﻩ ﻳﺘﺨﻠﺞ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪) :‬ﻛﻦ ﻛﻤﺎ ﻛﻨﺖ( ﻓﺒﻘﻲ ﻋﻠﻰ ﺫﻟﻚ ﺳﺎﺋﺮ ﻋﻤﺮﻩ ﺇﻟـﻰ ﻣـﺎ‬
‫ﻛﺎﻥ ﻣﻦ ﻣﺮﻭﺍﻥ ﻓﻲ ﺍﻓﺘﺘﺎﺣﻪ ﺃﻭﻝ ﻓﺘﻨﺔ ﻛﺎﻧﺖ ﻓﻲ ﺍﻹﺳﻼﻡ ﻭﺍﺣﺘﻘﺎﺑﻪ ﻟﻜﻞ ﺩﻡ ﺣﺮﺍﻡ ﺳـﻔﻚ ﻓﻴﻬـﺎ‬
‫ﺃﻭ ﺍﺭﻳﻖ ﺑﻌﺪﻫﺎ‪.‬‬
‫‪...‬ﻭﻣﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳﻠﻢ ﺩﻋـﺎ ﺑﻤﻌﺎﻭﻳـﺔ ﻟﻴﻜﺘـﺐ ﺑـﺄﻣﺮﻩ ﺑـﻴﻦ ﻳﺪﻳـﻪ‪ ،‬ﻓـﺪﺍﻓﻊ‬
‫ﺑﺄﻣﺮﻩ ﻭﺍﻋﺘﻞ ﺑﻄﻌﺎﻣﻪ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﺒﻲ]‪S :[a‬ﻻ ﺃﺷﺒﻊ ﺍﷲ ﺑﻄﻨﻪ‪R‬‬
‫ﻓﺒﻘﻰ ﻻ ﻳﺸﺒﻊ ﻭﻳﻘﻮﻝ‪ :‬ﻭﺍﷲ ﻣﺎ ﺃﺗﺮﻙ ﺍﻟﻄﻌﺎﻡ ﺷﺒﻌﺎ؛ ﻭﻟﻜﻦ ﺃﻋﻴﺎﺀ‬
‫ﻭﻣﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳﻠﻢ ﻗﺎﻝ‪S :‬ﻳﻄﻠﻊ ﻣﻦ ﻫﺬﺍ ﺍﻟﻔـﺞ ﺭﺟـﻞ ﻣـﻦ ﺃﻣﺘـﻲ‬
‫ﻳﺤﺸﺮ ﻋﻠﻰ ﻏﻴﺮ ﻣﻠﺘﻲ‪ ،R‬ﻓﻄﻠﻊ ﻣﻌﺎﻭﻳﺔ‪.‬‬
‫ﻭﻣﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳﻠﻢ ﻗﺎﻝ‪S :‬ﺇﺫﺍ ﺭﺃﻳﺘﻢ ﻣﻌﺎﻭﻳﺔ ﻋﻠﻰ ﻣﻨﺒـﺮﻱ ﻓـﺎﻗﺘﻠﻮﻩ‪R‬‬
‫ﻭﻣﻨﻪ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻤﺮﻓﻮﻉ ﺍﻟﻤﺸﻬﻮﺭ ﺃﻧﻪ ﻗﺎﻝ]‪S :[a‬ﺇﻥ ﻣﻌﺎﻭﻳﺔ ﻓﻲ ﺗﺎﺑﻮﺕ ﻣﻦ ﻧﺎﺭ ﻓﻴﺄﺳﻔﻞ‬
‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ‪ /‬ﺁﻳﺔ‪.٧٨ :‬‬

‫ﻣﻦ ﺍﻟﺒﻴﻮﺕ ﻭﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻟﻤﻠﻌﻮﻧﺔ ﻋﻨﺪ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺸﻴﻌﺔ ‪٤٥ ........................................................................‬‬

‫َﺩﺭﻙ ﻣﻨﻬﺎ ﻳﻨﺎﺩﻱ‪ :‬ﻳﺎ ﺣﻨﺎﻥ ﻳﺎ ﻣﻨﺎﻥ ﺍﻵﻥ ﻭﻗﺪ ﻋﺼﻴﺖ ﻗﺒﻞ ﻭﻛﻨﺖ ﻣﻦ ﺍﻟﻤﻔﺴﺪﻳﻦ‪R‬‬
‫ﻭﻣﻨــﻪ ﺍﻧﺒــﺮﺍﺅﻩ ﺑﺎﻟﻤﺤﺎﺭﺑــﺔ ﻷﻓﻀــﻞ ﺍﻟﻤﺴــﻠﻤﻴﻦ ﻓــﻲ ﺍﻹﺳــﻼﻡ ﻣﻜﺎﻧـﹰﺎ ﻭﺃﻗــﺪﻣﻬﻢ ﺇﻟﻴــﻪ ﺳــﺒﻘﹰﺎ‬
‫ﻭﺃﺣﺴﻨﻬﻢ ﻓﻴﻪ ﺃﺛﺮﹰﺍ ﻭﺫﻛﺮﹰﺍ ﻋﻠﻲ ﺑـﻦ ﺃﺑـﻲ ﻃﺎﻟـﺐ]‪ [g‬ﻳﻨﺎﺯﻋـﻪ ﺣﻘـﻪ ﺑﺒﺎﻃﻠـﻪ‪ ،‬ﻭﻳﺠﺎﻫـﺪ ﺃﻧﺼـﺎﺭﻩ‬
‫ﺑﻀﻼﻟﻪ ﻭﻏﻮﺍﺗﻪ ﻭﻳﺤﺎﻭﻝ ﻣﺎ ﻟﻢ ﻳﺰﻝ ﻫﻮ ﻭﺃﺑﻮﻩ ﻳﺤﺎﻭﻻﻧﻪ ﻣﻦ ﺇﻃﻔﺎﺀ ﻧﻮﺭ ﺍﷲ]~[ﻭﺟﺤـﻮﺩ ﺩﻳﻨـﻪ ‪،‬‬
‫‪َ P‬ﻭَﻳﺄﹾﺑَﻰ ﺍﻟﱠﻠ ُﻪ ﺇﹺﻟﱠﺎ ﺃﹶ ْﻥ ُﻳِﺘ ﱠ‬
‫ﻢ ﻧﹸﻮ َﺭ ُﻩ َﻭﹶﻟ ْﻮ ﹶﻛﺮﹺ َﻩ ﺍﻟﹾﻜﹶﺎِﻓﺮُﻭ َﻥ‪ ( ١ )O‬ﻳﺴﺘﻬﻮﻱ ﺃﻫﻞ ﺍﻟﻐﺒﺎﻭﺓ‪ ،‬ﻭﻳﻤﻮﻩ ﻋﻠـﻰ‬
‫ﺃﻫﻞ ﺍﻟﺠﻬﺎﻟﺔ ﺑﻤﻜﺮﻩ ﻭﻏﻴﻪ‪ ،‬ﺍﻟﺬﻱ ﻗﺪّﻡ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳـﻠﻢ ﺍﻟﺨﺒﺮ ﻋﻨﻬﻤﺎ ﻓﻘـﺎﻝ ﻟﻌﻤـﺎﺭ‪:‬‬
‫‪S‬ﺗﻘﺘﻠﻚ ﺍﻟﻔﺌﺔ ﺍﻟﺒﺎﻏﻴﺔ ﺗﺪﻋﻮﻫﻢ ﺇﻟﻰ ﺍﻟﺠﻨﺔ ﻭﻳﺪﻋﻮﻧﻚ ﺇﻟﻰ ﺍﻟﻨﺎﺭ‪R‬‬
‫ﻼ ﻟﻠﺪﻡ ﺍﻟﺤﺮﺍﻡ ﺣﺘﻰ ﺳـﻔﻚ‬
‫ﻣﺆﺛﺮﹰﺍ ﻟﻠﻌﺎﺟﻠﺔ ﻛﺎﻓﺮﹰﺍ ﺑﺎﻵﺟﻠﺔ ﺧﺎﺭﺟﹰﺎ ﻣﻦ ﺭﺑﻘﺔ ﺍﻹﺳﻼﻡ ﻣﺴﺘﺤ ﹰ‬
‫ﻓﻲ ﻓﺘﻨﺘﻪ‪ ،‬ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺿﻼﻟﺘﻪ ﻣﺎ ﻻ ﻳﺤﺼـﻰ ﻋـﺪﺩﻩ ﻣـﻦ ﺧﻴـﺎﺭ ﺍﻟﻤﺴـﻠﻤﻴﻦ ﺍﻟـﺬﺍّﺑﻴﻦ ﻋـﻦ ﺩﻳـﻦ‬
‫ﺍﷲ]~[ ﻭﺍﻟﻨﺎﺻﺮﻳﻦ ﻟﺤﻘﻪ ﻣﺠﺎﻫﺪﺍ ﷲ]~[ ﻣﺠﺘﻬﺪﹰﺍ ﻓﻲ ﺃﻥ ﻳﻌــﺼﻲ ﺍﷲ]~[ ﻓـﻼ ﻳﻄـﺎﻉ ﻭﺗﺒﻄـﻞ‬
‫ﺃﺣﻜﺎﻣﻪ ﻓﻼ ﺗﻘﺎﻡ ﻭﻳﺨﺎﻟﻒ ﺩﻳﻨﻪ ﻓﻼ ﻳﺪﺍﻥ‪ ،‬ﻭﺃﻥ ﺗﻌﻠـﻮ ﻛﻠﻤـﺔ ﺍﻟﻀـﻼﻟﺔ‪ ،‬ﻭﺗﺮﺗﻔـﻊ ﺩﻋـﻮﺓ ﺍﻟﺒﺎﻃـﻞ‬
‫ﻭﻛﻠﻤﺔ ﺍﷲ ﻫﻲ ﺍﻟﻌﻠﻴﺎ‪ ،‬ﻭﺩﻳﻨﻪ ﺍﻟﻤﻨﺼﻮﺭ‪ ،‬ﻭﺣﻜﻤﻪ ﺍﻟﻤﺘﺒﻊ ﺍﻟﻨﺎﻓﺬ ﻭﺃﻣﺮﻩ ﺍﻟﻐﺎﻟﺐ ﻭﻛﻴﺪ ﻣﻦ ﺣﺎﺩ‘‬
‫ﺍﻟﻤﻐﻠﻮﺏ ﺍﻟﺪﺍﺣﺾ؛ ﺣﺘﻰ ﺍﺣﺘﻤﻞ ﺃﻭﺯﺍﺭ ﺗﻠﻚ ﺍﻟﺤﺮﻭﺏ ﻭﻣﺎ ﺍﺗﺒﻌﻬﺎ‪ ،‬ﻭﺗﻄـﻮﻕ ﺗﻠـﻚ ﺍﻟـﺪﻣﺎﺀ ﻭﻣـﺎ‬
‫ﺳﻔﻚ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﺳﻦ ﺳﻨﻦ ﺍﻟﻔﺴﺎﺩ ﺍﻟﺘـﻲ ﻋﻠﻴـﻪ ﺇﺛﻤﻬـﺎ ﻭﺇﺛـﻢ ﻣـﻦ ﻋﻤـﻞ ﺑﻬـﺎ ﺇﻟـﻰ ﻳـﻮﻡ ﺍﻟﻘــــﻴﺎﻣﺔ‪،‬‬
‫ﻭﺃﺑــﺎﺡ ﺍﻟﻤــﺤﺎﺭﻡ ﻟﻤـﻦ ﺍﺭﺗﻜﺒﻬﺎ‪ ،‬ﻭﻣﻨﻊ ﺍﻟﺤــﻘﻮﻕ؛ ﺃﻫﻠﻬﺎ ﻭﺍﻏﺘ ّﺮﻩ ﺍﻹﻣﻼﺀ‪ ،‬ﻭﺍﺳﺘﺪﺭﺟﻪ ﺍﻹﻣﻬـﺎﻝ‬
‫ﻦ ﻗﺘﻞ ﺻﺒﺮﹰﺍ ﻣﻦ ﺧﻴﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘـﺎﺑﻌﻴﻦ‬
‫ﻭﺍﷲ ﻟﻪ ﺑﺎﻟﻤﺮﺻﺎﺩ‪ .‬ﺛﻢ ﻣﻤﺎ ﺃﻭﺟﺐ ﺍﷲ ﻟﻪ ﺍﻟﻠﻌﻨﺔ ﻗﹾﺘﻠﻪ َﻣ ْ‬
‫ﻭﺃﻫﻞ ﺍﻟﻔﻀﻞ ﻭﺍﻟﺪﻳﺎﻧﺔ ﻣﺜﻞ )ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﺤﻤﻖ( ﻭ)ﺣﺠﺮ ﺑﻦ ﻋﺪﻱ( ﻓﻴﻤﻦ ﻗﺘﻞ ﺃﻣﺜﺎﻟﻬﻢ‪ ،‬ﻓﻲ ﺃﻥ‬
‫ﻦ َﻳﻘﹾﹸﺘﻞﹾ ُﻣ ْﺆ ِﻣﻨﹰﺎ‬
‫ﺗﻜﻮﻥ ﻟﻪ ﺍﻟﻌﺰﺓ ﻭﺍﻟﻤﻠﻚ ﻭﺍﻟﻐﻠﺒﺔ‪ ،‬ﻭﷲ ﺍﻟﻌﺰﺓ ﻭﺍﻟﻤﻠﻚ ﻭﺍﻟﻘﺪﺭﺓ ﻭﺍﷲ~ﻳﻘـﻮﻝ‪َ P :‬ﻭ َﻣ ْ‬
‫ُﻣﺘﹶ َﻌ ﱢﻤﺪًﺍ ﹶﻓ َ‬
‫ﺪ ﻟﹶ ُﻪ َﻋﺬﹶﺍﺑًﺎ َﻋﻈِﻴﻤًﺎ‪O‬‬
‫ﺐ ﺍﻟﱠﻠ ُﻪ َﻋﻠﹶْﻴ ِﻪ َﻭﹶﻟ َﻌﻨﹶ ُﻪ َﻭﹶﺃ َﻋ ﱠ‬
‫ﻀ َ‬
‫ﻢ ﺧﹶﺎِﻟﺪًﺍ ﻓِﻴﻬَﺎ َﻭﻏﹶ ِ‬
‫ﺟ َﻬﱠﻨ ُ‬
‫ﺠﺰﹶﺍ ُﺅ ُﻩ َ‬

‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪ /‬ﺁﻳﺔ‪.٣٢ :‬‬
‫) ‪ ( ٢‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ /‬ﺁﻳﺔ‪.٩٣ :‬‬

‫)‪(٢‬‬

‫‪ ......................................................................................................................... ٤٦‬ﺟﻮﺍﺯ ﺍﻟﻠﻌﻦ ﻣﻄﻠﻘﹰﺎ‬

‫ﻭﻣﻤﺎ ﺍﺳـﺘﺤﻖ ﺑـﻪ ﺍﻟﻠﻌﻨـﺔ ﻣـﻦ ﺍﷲ ﻭﺭﺳـﻮﻟﻪ ﺍ ّﺩﻋـﺎﺅﻩ ﺯﻳـﺎﺩ ﺑـﻦ ﺳـﻤﻴﺔ ﺟـﺮﺃﺓ ﻋﻠـﻰ ﺍﷲ]~[‬
‫ﺴﻂﹸ ِﻋﹾﻨ َ‬
‫ﻢ ُﻫ َﻮ ﹶﺃﹾﻗ َ‬
‫ﻢ ِﻟ َﺂﺑَﺎِﺋﻬﹺ ْ‬
‫ﻭﺍﷲ]~[ ﻳﻘﻮﻝ ‪P‬ﺍ ْﺩﻋُﻮ ُﻫ ْ‬
‫ﺪ ﺍﻟﱠﻠ ِﻪ‪( ٢ )O‬ﻭﺭﺳﻮﻝ ﺍﷲ‬

‫ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ]ﻭﺁﻟـﻪ[ ﻭﺳـﻠﻢ‬

‫ﻳﻘﻮﻝ‪S :‬ﻣﻠﻌﻮﻥ ﻣﻦ ﺍ ّﺩﻋﻰ ﺇﻟﻰ ﻏﻴﺮ ﺃﺑﻴﻪ ﻭﺍﻧﺘﻤﻰ ﺇﻟﻰ ﻏﻴﺮ ﻣﻮﺍﻟﻴﻪ‪.R‬‬
‫ﻭﻳﻘﻮﻝ]‪S :[a‬ﺍﻟﻮﻟﺪ ﻟﻠﻔﺮﺍﺵ‪ ،‬ﻭﻟﻠﻌﺎﻫﺮ ﺍﻟﺤﺠﺮ‪.R‬‬
‫ﻓﺨﺎﻟﻒ ﺣﻜﻢ ﺍﷲ~ ﻭﺳﻨﺔ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ]ﻭﺁﻟـﻪ[ ﻭﺳـﻠﻢ ﺟﻬـﺎﺭﹰﺍ ﻭﺟﻌـﻞ ﺍﻟﻮﻟـﺪ ﻟﻐﻴـﺮ ﺍﻟﻔـﺮﺍﺵ‪،‬‬
‫ﻭﺍﻟﻌﺎﻫﺮ ﻻ ﻳﻀﺮﻩ ﻋﻬﺮﻩ‪..‬‬
‫ﻭﻣﻨﻪ ﺇﻳﺜﺎﺭﻩ ﺑﺪﻳﻦ ﺍﷲ ﻭﺩﻋﺎﺅﻩ ﻋﺒﺎﺩ ﺍﷲ ﺇﻟﻰ ﺍﺑﻨﻪ ﻳﺰﻳﺪ ﺍﻟﻤﺘﻜﺒـﺮ ﺍﻟﺨ ﱠﻤﻴـﺮ ﺻـﺎﺣﺐ ﺍﻟـﺪﻳﻮﻙ‬
‫ﻭﺍﻟﻔﻬﻮﺩ ﻭﺍﻟﻘﺮﻭﺩ‪ ،‬ﻭﺃﺧﺬﻩ ﺍﻟﺒﻴﻌﺔ ﻟﻪ ﻋﻠﻰ ﺧﻴﺎﺭ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﺎﻟﻘﻬﺮ ﻭﺍﻟﺴـﻄﻮﺓ ﻭﺍﻟﺘﻮﻋﻴـﺪ ﻭﺍﻹﺧﺎﻓـﺔ‬
‫ﻭﺍﻟﺘﻬ ّﺪﺩ ﻭﺍﻟﺮﻫﺒﺔ ﻭﻫﻮ ﻳﻌﻠﻢ ﺳﻔﻬﻪ ﻭﻳﻄﻠﻊ ﻋﻠﻰ ﺧﺒﺜﻪ ﻭﺭﻫﻘﻪ‪ ،‬ﻭﻳﻌﺎﻳﻦ ﺳﻜﺮﺍﻧﻪ ﻭﻓﺠﻮﺭﻩ ﻭﻛﻔﺮﻩ‪،‬‬
‫ﻓﻠﻤﺎ ﺗﻤﻜﻦ ﻣﻨﻪ ﻣﺎ ﻣﻜﻨﻪ ﻣﻨـﻪ ﻭﻭﻃﱠـﺄﻩ ﻟـﻪ ﻭﻋــﺼﻰ ﺍﷲ]~[ ﻭﺭﺳـﻮﻟﻪ]‪ [a‬ﻓﻴـﻪ‪ ،‬ﻃﻠـﺐ ﺑﺜـﺎﺭﺍﺕ‬
‫ﺍﻟﻤﺸﺮﻛﻴﻦ ﻭﻃﻮﺍﺋﻠﻬﻢ ﻋﻨﺪ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻓﺄﻭﻗﻊ ﺑﺄﻫﻞ ﺍﻟﺤﺮﺓ ﺍﻟﻮﻗﻴﻌﺔ ﺍﻟﺘـﻲ ﻟـﻢ ﻳﻜـﻦ ﻓـﻲ ﺍﻹﺳـﻼﻡ‬
‫ﺃﺷﻨﻊ ﻣﻨﻬﺎ ﻭﻻ ﺃﻓﺤﺶ؛ ﻣﻤﺎ ﺍﺭﺗﻜﺐ ﻣﻦ ﺍﻟﺼﺎﻟﺤﻴﻦ ﻓﻴﻬﺎ‪ ،‬ﻭﺷﻔﻰ ﺑﺬﻟﻚ ﻋﺒﺪ ﻧﻔﺴﻪ ﻭﻏﻠﻴﻠﻪ ﻭﻇـﻦ‬
‫ﺃﻥ ﻗﺪ ﺍﻧﺘﻘﻢ ﻣﻦ ﺃﻭﻟﻴﺎﺀ ﺍﷲ]~[ ﻭﺑﻠـﻎ ﺍﻟﻨـﻮﻯ ﻷﻋـﺪﺍﺀ ﺍﷲ]~[‪ ،‬ﻓﻘـﺎﻝ ﻣﺠـﺎﻫﺮﹰﺍ ﺑﻜﻔـﺮﻩ ﻭﻣﻈﻬـﺮﹰﺍ‬
‫ﻟﺸﺮﻛﻪ‪:‬‬
‫ﻟﻴــﺖ ﺃﺷــﻴﺎﺧﻰ ﺑﺒــﺪﺭ ﺷــﻬﺪﻭﺍ‬

‫ﺟﺰﻉ ﺍﻟﺨﺰﺭﺝ ﻣﻦ ﻭﻗﻊ ﺍﻷﺳـﻞ‬

‫ﻗﺪ ﻗﺘﻠﻨـﺎ ﺍﻟﻘـﻮﻡ ﻣـﻦ ﺳـﺎﺩﺍﺗﻜﻢ‬

‫ﻭﻋـــﺪﻟﻨﺎ ﻣﻴـــﻞ ﺑـــﺪﺭ ﻓﺎﻋﺘـــﺪﻝ‬

‫ﻓــــﺄﻫﻠﻮﺍ ﻭﺍﺳــــﺘﻬﻠﻮﺍ ﻓﺮﺣــــﺎ‬

‫ﺛــﻢ ﻗــﺎﻟﻮﺍ‪ :‬ﻳــﺎ ﻳﺰﻳــﺪ ﻻ ﺗﺴــﻞ‬

‫ﻟﺴﺖ ﻣﻦ ﺧﻨﺪﻑ ﺇﻥ ﻟﻢ ﺃﻧﺘﻘﻢ‬

‫ﻣﻦ ﺑﻨـﻲ ﺃﺣﻤـﺪ ﻣـﺎ ﻛـﺎﻥ ﻓﻌـﻞ‬

‫ﻭﻟﻌـــﺖ ﻫﺎﺷـــﻢ ﺑﺎﻟﻤﻠـــﻚ ﻓـــﻼ‬

‫ﺧﺒـــﺮ ﺟـــﺎﺀ ﻭﻻ ﻭﺣـــﻰ ﻧـــﺰﻝ‬

‫‪                                                             ‬‬

‫) ‪ ( ٢‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‪ /‬ﺁﻳﺔ‪.٥ :‬‬

‫ﻣﻦ ﺍﻟﺒﻴﻮﺕ ﻭﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻟﻤﻠﻌﻮﻧﺔ ﻋﻨﺪ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺸﻴﻌﺔ ‪٤٧ ........................................................................‬‬

‫ﻫﺬﺍ ﻫﻮ ﺍﻟﻤﺮﻭﻕ ﻣﻦ ﺍﻟﺪﻳﻦ ﻭﻗﻮﻝ ﻣﻦ ﻻ ﻳﺮﺟﻊ ﺇﻟﻰ ﺍﷲ]~[ ﻭﻻ ﺇﻟﻰ ﺩﻳﻨﻪ ﻭﻻ ﺇﻟـﻰ ﻛﺘﺎﺑـﻪ‬
‫ﻭﻻ ﺇﻟﻰ ﺭﺳﻮﻟﻪ]‪ [a‬ﻭﻻ ﻳﺆﻣﻦ ﺑﺎﷲ]~[ ﻭﻻ ﺑﻤﺎ ﺟﺎﺀ ﻣﻦ ﻋﻨﺪ ﺍﷲ]~[‪.‬‬
‫ﺛﻢ ﻣﻦ ﺃﻏﻠﻆ ﻣﺎ ﺍﻧﺘﻬﻚ ﻭﺃﻋﻈﻢ ﻣﺎ ﺍﺧﺘﺮﻡ ﺳﻔﻜﻪ ﺩﻡ ﺍﻟﺤﺴﻴﻦ ﺑـﻦ ﻋﻠـﻲ ﻭﺍﺑـﻦ ﻓﺎﻃﻤـﺔ]‪[b‬‬
‫ﺑﻨﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳﻠﻢ ﻣﻊ ﻣﻮﻗﻌﻪ ﻣـﻦ ﺭﺳـﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ]ﻭﺁﻟـﻪ[ ﻭﺳـﻠﻢ ﻭﻣﻜﺎﻧـﻪ ﻣﻨـﻪ‬
‫ﻭﻣﻨﺰﻟﺘﻪ ﻣﻦ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻔﻀﻞ‪ ،‬ﻭﺷﻬﺎﺩﺓ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳﻠﻢ ﻟـﻪ ﻭﻷﺧﻴـﻪ ﺑﺴـﻴﺎﺩﺓ ﺷـﺒﺎﺏ‬
‫ﺃﻫﻞ ﺍﻟﺠﻨـﺔ‪ ،‬ﺍﺟﺘـﺮﺍﺀ ﻋﻠـﻰ ﺍﷲ]~[ ﻭﻛﻔـﺮﹰﺍ ﺑﺪﻳﻨـﻪ ﻭﻋـﺪﺍﻭﺓ ﻟﺮﺳـﻮﻟﻪ]‪ ،[a‬ﻭﻣﺠﺎﻫـﺪﺓ ﻟﻌﺘﺮﺗـﻪ‪،‬‬
‫ﻭﺍﺳﺘﻬﺎﻧﺔ ﺑﺤﺮﻣﺘﻪ‪.. ،‬ﻫﺬﺍ ﺇﻟـﻰ ﻣـﺎ ﻛـﺎﻥ ﻣـﻦ ﺑﻨـﻲ ﻣـﺮﻭﺍﻥ ﻣـﻦ ﺗﺒـﺪﻳﻞ ﻛﺘـﺎﺏ ﺍﷲ]~[ ﻭﺗﻌﻄﻴـﻞ‬
‫ﺃﺣﻜﺎﻣﻪ‪ ،‬ﻭﺍﺗﺨﺎﺫ ﻣﺎﻝ ﺍﷲ]~[ ﺩﻭﻻ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﻫﺪﻡ ﺑﻴﺘﻪ ﻭﺍﺳـﺘﺤﻼﻝ ﺣﺮﺍﻣـﻪ‪ ،‬ﻭﻧﺼـﺒﻬﻢ ﺍﻟﻤﺠـﺎﻧﻴﻖ‬
‫ﻋﻠﻴــﻪ‪ ،‬ﻭﺭﻣــﻴﻬﻢ ﺇﻳــﺎﻩ ﺑــﺎﻟﻨﻴﺮﺍﻥ‪ ،‬ﻻ ﻳــﺄﻟﻮﻥ ﻟــﻪ ﺇﺣﺮﺍﻗ ـﹰﺎ ﻭﺇﺧﺮﺍﺑ ـﹰﺎ‪ ،‬ﻭﻟﻤــﺎ ﺣ ـ ّﺮﻡ ﺍﷲ ﻣﻨــﻪ ﺍﺳــﺘﺒﺎﺣﺔ‬
‫ﻭﺍﻧﺘﻬﺎﻛﹰﺎ‪....‬‬
‫‪....‬ﺍﻟﻠﻬﻢ ﺍﻟﻌﻦ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﺑﻦ ﺣﺮﺏ‪ ،‬ﻭﻣﻌﺎﻭﻳﺔ ﺍﺑﻨﻪ‪ ،‬ﻭﻳﺰﻳﺪ ﺑﻦ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﻭﻣﺮﻭﺍﻥ ﺑﻦ ﺍﻟﺤﻜـﻢ‬
‫ﻭﻭﻟﺪﻩ‪ ،‬ﺍﻟﻠﻬﻢ ﺍﻟﻌـﻦ ﺃﺋﻤـﺔ ﺍﻟﻜﻔـﺮ ﻭﻗـﺎﺩﺓ ﺍﻟﻀـﻼﻟﺔ ﻭﺃﻋـﺪﺍﺀ ﺍﻟـﺪﻳﻦ ﻭﻣﺠﺎﻫـﺪﻱ ﺍﻟﺮﺳـﻮﻝ]‪،[a‬‬
‫ﻭﻣﻐﻴﺮﻱ ﺍﻷﺣﻜﺎﻡ ﻭﻣﺒﺪﻟﻲ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺳﻔﺎﻛﻲ ﺍﻟﺪﻡ ﺍﻟﺤﺮﺍﻡ‪.‬ﺍﻟﻠﻬـﻢ ﺇﻧـﺎ ﻧﺘﺒـﺮﺃ ﺇﻟﻴـﻚ ﻣـﻦ ﻣـﻮﺍﻻﺓ‬
‫ﺪ ﹶﻗ ْﻮﻣًﺎ ُﻳ ْﺆ ِﻣﻨﹸﻮ َﻥ ﺑﹺﺎﻟﱠﻠ ِﻪ َﻭﺍﹾﻟﻴَـ ْﻮﻡﹺ‬
‫ﺠُ‬
‫ﺃﻋﺪﺍﺋﻚ‪ ،‬ﻭﻣﻦ ﺍﻹﻏﻤﺎﺽ ﻷﻫﻞ ﻣﻌﺼﻴﺘﻚ‪ ،‬ﻛﻤﺎ ﻗﻠـﺖ‪P:‬ﻟﹶﺎ ﹶﺗ ﹺ‬
‫ﺧﺮﹺ ُﻳﻮَﺍﺩﱡﻭ َﻥ َﻣ ْ‬
‫ﺍﹾﻟ َﺂ ِ‬
‫ﻦ ﺣَﺎ ﱠﺩ ﺍﻟﱠﻠ َﻪ َﻭ َﺭﺳُﻮﻟﹶ ُﻪ‪.( ٢ )(( ١ )O‬‬
‫ﻓﺄﻗﺮﺃ ﺑﺘﻤﻌﻦ ﺃﺧﻲ ﺍﻟﻘﺎﺭﺉ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﺼﺎﺩﻗﺔ ﺍﻟﻤﺪﻋﻤﺔ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻟﻌﻘﻞ‪ ،‬ﻣـﻊ‬
‫ﺣﻘﺎﺋﻖ ﻭﻗﺎﺋﻌﻬﺎ ﺍﻟﺘﻲ ﻣﺎ ﻗﺮﺃﻫﺎ ﺑﺎﺣﺚ ﻋﻦ ﺍﻟﺤﻖ ﺇﻻ ﻭﺟﺪ ﺿﺎﻟﺘﻪ ﻓﻴﻬﺎ ﻭﻣﻤـﻦ ﻧﻘﻠـﺖ؟ ﻣـﻦ ﺷـﻴﺦ‬
‫ﺍﻟﻤﻔﺴﺮﻳﻦ ﻭﺍﻟﻤﺆﺭﺧﻴﻦ ﺍﻟﻌﺎﻟﻢ ﺍﻟﺴﻨﻲ ﺍﻟﻄﺒﺮﻱ‪.‬‬
‫ﻓﺘﺠﺪ ﺃﻥ ﻣﺸﻜﻠﺘﻨﺎ ﻣﻊ ﺑﻨﻲ ﺃﹸﻣﻴﺔ ﻟﻴﺴﺖ ﻛﻌﺪﺍﻭﺓ ﺟﺎﻫﻠﻴـﺔ ﺑـﻞ ﺇﺗﺒـﺎﻉ ﺣـﻖ ﻭﺧـﻮﻑ ﻣـﻦ ﺃﻥ‬
‫ﻧﻮﺍﺩﺩ ﻣﻦ ﺣﺎﺩ ﺍﷲ~ ﻭﺭﺳﻮﻟﻪ‪ a‬ﻭﻫﺬﺍ ﺃﻋﻈﻢ ﻇﻠﻢ‪.‬ﻭﻗﺪ ﺧﺎﺏ ﻣﻦ ﺣﻤﻞ ﻇﻠﻤـﺎ ﻓﻬـﻞ ﺃﺣـ ٌﺪ ﻣﻨـﺎ‬
‫ﻳﺮﻳﺪ ﺍﻟﺨﻴﺒﺔ؟!‬
‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺳﻮﺭﺓ ﺍﻟﺠﺎﺩﻟﺔ‪ /‬ﺁﻳﺔ‪.٢٢ :‬‬
‫) ‪ ( ٢‬ﺗﺎﺭﻳﺦ ﺍﻟﻄﺒﺮﻱ‪ /‬ﺝ‪ /٥‬ﺹ‪/٦٢٤-٦٢١‬ﺳﻨﺔ ‪ /٢٨٤‬ﻁ‪ :‬ﺑﻴﺮﻭﺕ‪ -‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬

‫‪ ......................................................................................................................... ٤٨‬ﺟﻮﺍﺯ ﺍﻟﻠﻌﻦ ﻣﻄﻠﻘﹰﺎ‬

‫‪) V†ÏÖ]Ù^ÎJN‬ﺇﻧﻪ]‪..[a‬ﺭﺃﻯ ﻓﻲ ﺍﻟﻤﻨﺎﻡ ﺑﻨﻲ ﻣﺮﻭﺍﻥ ﻳﻨﺰﻭﻥ ﻋﻠـﻰ ﻣﻨﺒـﺮﻩ ﻧـﺰﻭ ﺍﻟﻘـﺮﺩﺓ‪،‬‬
‫ﻓﺴﺎﺀﻩ ﺫﻟﻚ ﻓﻘﻴﻞ‪ :‬ﺇﻧﻤﺎ ﻫﻲ ﺍﻟﺪﻧﻴﺎ ﺃﻋﻄﻮﻫﺎ‪ ،‬ﻓﺴﺮﻯ ﻋﻨﻪ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻟﻪ ﺑﻤﻜـﺔ ﻣﻨﺒـﺮ ﻭﻟﻜﻨـﻪ ﻳﺠـﻮﺯ‬
‫ﺃﻥ ﻳﺮﻯ ﺑﻤﻜﺔ ﺭﺅﻳﺎ ﺍﻟﻤﻨﺒﺮ ﺑﺎﻟﻤﺪﻳﻨﺔ‪.‬ﻭﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺜﺎﻟﺚ ﻗﺎﻟﻪ‪...‬ﻗﺎﻝ ﺳﻬﻞ ﺇﻧﻤﺎ ﻫﺬﻩ ﺍﻟﺮﺅﻳـﺎ ﻫـﻲ‬
‫ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳﻠﻢ ﻛﺎﻥ ﻳﺮﻯ ﺑﻨﻲ ﺃﻣﻴـﺔ ﻳﻨـﺰﻭﻥ ﻋﻠـﻰ ﻣﻨﺒـﺮﻩ ﻧـﺰﻭ ﺍﻟﻘـﺮﺩﺓ‪ ،‬ﻓـﺎﻏﺘﻢ‬
‫ﻟﺬﻟﻚ‪ ،‬ﻭﻣﺎ ﺍﺳﺘﺠﻤﻊ ﺿﺎﺣﻜﺎ ﻣﻦ ﻳﻮﻣﺌﺬ ﺣﺘﻰ ﻣﺎﺕ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳـﻠﻢ ﻓﻨﺰﻟﺖ ﺍﻵﻳﺔ ﻣﺨﺒـﺮﺓ ﺃﻥ‬
‫ﺫﻟﻚ ﻣﻦ ﺗﻤﻠﻜﻬﻢ ﻭﺻﻌﻮﺩﻫﻢ ﻳﺠﻌﻠﻬﺎ ﺍﷲ ﻓﺘﻨﺔ ﻟﻠﻨﺎﺱ ﻭﺍﻣﺘﺤﺎﻧﺎ() ‪.( ١‬‬
‫‪ ‬‬
‫‪) Vê‰çÖû]Ù^ÎJO‬ﺃﺧﺮﺝ ﺍﺑﻦ ﺃﺑﻲ ﺣﺎﺗﻢ ﻋﻦ ﻳﻌﻠﻰ ﺑﻦ ﻣﺮﺓ ﻗﺎﻝ ‪:‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬

‫ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬

‫]ﻭﺁﻟـﻪ[ ﻭﺳـﻠﻢ‪S :‬ﺭﺃﻳﺖ ﺑﻨﻲ ﺃﻣﻴﺔ ﻋﻠﻰ ﻣﻨﺎﺑﺮ ﺍﻷﺭﺽ ﻭﺳﻴﻤﻠﻜﻮﻧﻜﻢ ﻓﺘﺠﺪﻭﻧﻬﻢ ﺃﺭﺑﺎﺏ ﺳـﻮﺀ‪R‬‬
‫ﺟ َﻌﻠﹾﻨﹶﺎ‪O‬ﺍﻵﻳﺔ‪ .‬ﻭﺃﺧﺮﺝ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﻥ ﺍﻟﻨﺒﻲ‬
‫ﻭﺍﻫﺘﻢ]‪..[a‬ﻟﺬﻟﻚ ﻓﺄﻧﺰﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ‪َ P‬ﻭﻣَﺎ َ‬

‫ﺻـﻠﻰ‬

‫ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳـﻠﻢ‪ :‬ﻗـﺎﻝ ‪S :‬ﺭﺃﻳﺖ ﻭﻟﺪ ﺍﻟﺤﻜﻢ ﺑﻦ ﺃﺑﻲ ﺍﻟﻌﺎﺹ ﻋﻠﻰ ﺍﻟﻤﻨـﺎﺑﺮ ﻛـﺄﻧﻬﻢ ﺍﻟﻘـﺮﺩﺓ‬
‫ﺟ َﻌﻠﹾﻨﹶﺎ‪O‬ﺍﻟﺦ ﻭﺍﻟﺸﺠﺮﺓ ﺍﻟﻤﻠﻌﻮﻧﺔ ﺍﻟﺤﻜﻢ ﻭﻭﻟـﺪﻩ‪ R‬ﻭﻓـﻲ‬
‫ﻭﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺫﻟﻚ ‪َ P‬ﻭﻣَﺎ َ‬
‫ﻋﺒﺎﺭﺓ ﺑﻌﺾ ﺍﻟﻤﻔﺴﺮﻳﻦ ﻫﻲ ﺑﻨﻮ ﺃﻣﻴﺔ() ‪.( ٢‬‬
‫‪ ‬‬
‫‪) VêÞ^ÒçÖ]JP‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳﻠﻢ‪S :‬ﺭﺃﻳـﺖ ﺑﻨـﻲ ﺃﻣﻴـﺔ ﻋﻠـﻰ ﻣﻨـﺎﺑﺮ‬
‫ﻢ ﺭﺳــﻮﻝ ﺍﷲ‬
‫ﺍﻷﺭﺽ ﻭﺳــﻴﻤﻠﻜﻮﻧﻜﻢ ﻓﺘﺠــﺪﻭﻧﻬﻢ ﺃﺭﺑــﺎﺏ ﺳــﻮﺀ‪ R‬ﻭﺍﻫــﺘ ّ‬

‫ﺻــﻠﻰ ﺍﷲ ﻋﻠﻴــﻪ ]ﻭﺁﻟــﻪ[‬

‫ﻲ ﻧﺤـﻮﻩ ﻣﺮﻓﻮﻋـﹰﺎ ﻭﻫـﻮ‬
‫ﻭﺳـﻠﻢ‪:‬ﻟﺬﻟﻚ‪ ،‬ﻓﺄﻧﺰﻝ ﺍﷲ ﺍﻵﻳﺔ‪ ،‬ﻭﺃﺧﺮﺝ ﺍﺑﻦ ﻣﺮﺩﻭﻳﻪ ﻋﻦ ﺍﻟﺤﺴـﻴﻦ ﺑـﻦ ﻋﻠـ ّ‬
‫ﻣﺮﺳﻞ ﻭﺃﺧﺮﺝ ﺍﺑﻦ ﺃﺑﻲ ﺣﺎﺗﻢ ‪ ،‬ﻭﺍﺑﻦ ﻣﺮﺩﻭﻳﻪ‪ ،‬ﻭﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﻭﺍﺑﻦ ﻋﺴﺎﻛﺮ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻤﺴـﻴﺐ‬
‫ﻧﺤﻮﻩ ﻭﻫﻮ ﻣﺮﺳﻞ‪ ،...‬ﻭﺃﺧﺮﺝ ﺍﺑﻦ ﻣﺮﺩﻭﻳﻪ ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﻧﻬﺎ ﻗﺎﻟﺖ ﻟﻤﺮﻭﺍﻥ ﺑـﻦ ﺍﻟﺤﻜـﻢ‪ :‬ﺳـﻤﻌﺖ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ﻷﺑﻴﻚ ﻭﺟﺪّﻙ‪:‬‬
‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﺒﻲ‪/‬ﻣﺠﻠﺪ‪ /٥‬ﺝ‪/١٠‬ﺹ‪/١٨٣‬ﻁ‪ :‬ﺑﻴﺮﻭﺕ‪ -‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ‪.‬‬
‫) ‪ ( ٢‬ﺗﻔﺴﻴﺮ ﺍﻵﻟﻮﺳﻲ‪ /‬ﺝ‪ /٤‬ﻋﻨﺪ ﺗﻔﺴﻴﺮﻩ ﺍﻵﻳﺔ ‪ ٦٠‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪.٤.‬‬

‫ﻣﻦ ﺍﻟﺒﻴﻮﺕ ﻭﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻟﻤﻠﻌﻮﻧﺔ ﻋﻨﺪ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺸﻴﻌﺔ ‪٤٩ ........................................................................‬‬

‫‪S‬ﺇﻧﻜﻢ ﺍﻟﺸﺠﺮﺓ ﺍﻟﻤﻠﻌﻮﻧﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪.( ١ )(R‬‬
‫‪ ‬‬
‫‪) VêçéŠÖ]JQ‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ – ..‬ﺃﻥ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳﻠﻢ ﻗـﺎﻝ‪S :‬ﺭﺃﻳـﺖ ﻭﻟـﺪ ﺍﻟﺤﻜـﻢ‬
‫ﺟ َﻌﻠﹾﻨﹶـﺎ ﺍﻟ ﱡﺮ ْﺅﻳَـﺎ ﺍﱠﻟﺘِـﻲ‬
‫ﺑﻦ ﺃﺑﻲ ﺍﻟﻌﺎﺹ ﻋﻠﻰ ﺍﻟﻤﻨﺎﺑﺮ ﻛﺄﻧﻬﻢ ﺍﻟﻘﺮﺩﺓ‪ ،‬ﻭﺃﻧﺰﻝ ﺍﷲ ﻓﻲ ﺫﻟـﻚ ‪َ P‬ﻭﻣَﺎ َ‬
‫ﺠ َﺮﺓﹶ ﺍﻟﹾ َﻤﹾﻠﻌُﻮﻧﹶﺔﹶ ﻓِﻲ ﺍﹾﻟ ﹸﻘ ْﺮ َﺁ ِﻥ‪ O‬ﻳﻌﻨـﻲ ﺍﻟﺤﻜـﻢ ﻭﻭﻟـﺪﻩ‪ .R‬ﻭﺃﺧـﺮﺝ‬
‫ﺸَ‬
‫ﻙ ﺇﹺﻟﱠﺎ ِﻓﺘﹾﻨﹶﺔﹰ ﻟِﻠﻨﱠﺎﺱﹺ ﻭَﺍﻟ ﱠ‬
‫ﺃﹶ َﺭْﻳﻨﹶﺎ َ‬
‫ﺍﺑﻦ ﺃﺑﻲ ﺣﺎﺗﻢ‪ ،‬ﻋﻦ ﻳﻌﻠﻰ ﺑﻦ ﻣﺮﺓ‪..‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟـﻪ[ ﻭﺳـﻠﻢ‪S:‬ﺃﺭﻳﺖ ﺑﻨـﻲ ﺃﻣﻴـﺔ‬
‫ﻋﻠﻰ ﻣﻨﺎﺑﺮ ﺍﻷﺭﺽ‪ ،‬ﻭﺳﻴﺘﻤﻠﻜﻮﻧﻜﻢ‪ ،‬ﻓﺘﺠﺪﻭﻧﻬﻢ ﺃﺭﺑﺎﺏ ﺳﻮﺀ‪R‬‬
‫ﻙ‬
‫ﺟ َﻌﻠﹾﻨﹶﺎ ﺍﻟ ﱡﺮ ْﺅﻳَﺎ ﺍﱠﻟﺘِﻲ ﹶﺃ َﺭْﻳﻨﹶﺎ َ‬
‫ﻭﺍﻫﺘﻢ ﺭﺳﻮﻝ ﺍﷲﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳـﻠﻢ‪:‬ﻟﺬﻟﻚ ‪ :‬ﻓﺄﻧﺰﻝ ﺍﷲ ‪َ P‬ﻭﻣَﺎ َ‬
‫ﺇﹺﻟﱠﺎ ِﻓﺘﹾﻨﹶﺔﹰ ﻟِﻠﻨﱠـﺎﺱﹺ‪... O‬ﻭﺃﺧـﺮﺝ ﺍﺑـﻦ ﻣﺮﺩﻭﻳـﻪ‪ ،‬ﻋـﻦ ﻋﺎﺋﺸـﺔ‪..‬ﺃﻧﻬـﺎ ﻗﺎﻟـﺖ ﻟﻤـﺮﻭﺍﻥ ﺑـﻦ ﺍﻟﺤﻜـﻢ‪:‬‬
‫‪S‬ﺳﻤﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳـﻠﻢ ﻳﻘﻮﻝ ‪ :‬ﻷﺑﻴﻚ ﻭﺟﺪﻙ ﺇﻧﻜﻢ ﺍﻟﺸﺠﺮﺓ ﺍﻟﻤﻠﻌﻮﻧﺔ‬
‫ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪.( ٢ )(R‬‬
‫‪ ‬‬
‫‪ Vë‡ç¢]àe]JR‬ﻓﻘﺪ ﺃﻟﻒ ﻛﺘﺎﺑﹰﺎ ﺃﺳﻤﺎﻩ )ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻤﺘﻌﺼﺐ ﺍﻟﻌﻨﻴﺪ ﺍﻟﻤـﺎﻧﻊ ﻣـﻦ ﺫﻡ‬
‫ﻳﺰﻳﺪ( ﻓﻘﺪ ﺃ ﻛﺜﺮ ﺍﻷﺩﻟﺔ ﻭﺍﻟﺸﻮﺍﻫﺪ ﻋﻠﻰ ﺟـﻮﺍﺯ ﻟﻌـﻦ ﻳﺰﻳـﺪ ﻭﺍﻟﺤﻜـﻢ ﺑﻜﻔـﺮﻩ ﻭﻗـﺪ ﻃﺒﻌﺘـﻪ ﺩﺍﺭ‬
‫ﺍﻟﻜﺘــﺐ ﺍﻟﻌﻠﻤﻴــﺔ ﻟﻨ ــﺸﺮ ﻛﺘــﺐ ﺃﻫــﻞ ﺍﻟﺴــﻨﺔ ﻭﺍﻟﺠﻤﺎﻋــﺔ ﻋﻠﻤ ـﹰﺎ ﻗــﺪ ﻛﺘــﺐ ﻋﻠــﻰ ﻏﻼﻓــﻪ ﻳــﻮﺯﻉ‬
‫ﻣﺠﺎﻧﹰﺎ‪.‬ﻭﺇﻟﻴﻚ ﺑﻌ ﹲ‬
‫ﺾ ﻣﻦ ﻣﻄﺎﻟﺒﻪ‪) :‬ﺳﺄﻟﻨﻲ ﺳﺎﺋﻞ ﻓﻲ ﺑﻌﺾ ﻣﺠﺎﻟﺲ ﺍﻟﻮﻋﻆ ﻋﻦ ﻳﺰﻳﺪ ﺑـﻦ ﻣﻌﺎﻭﻳـﺔ‬
‫ﻭﻣﺎ ﻓﻌﻞ ﻓﻲ ﺣﻖ ﺍﻟﺤﺴﻴﻦ]‪ ..[g‬ﻭﻣﺎ ﺃﻣﺮ ﺑﻪ ﻣﻦ ﻧﻬﺐ ﺍﻟﻤﺪﻳﻨﺔ‪ ،‬ﻓﻘﺎﻝ ﻟﻲ‪) :‬ﺃﻳﺠـﻮﺯ ﺃﻥ ﻳﻠﻌـﻦ؟(‬
‫ﻓﻘﻠﺖ‪) :‬ﻳﻜﻔﻴﻪ ﻣﺎ ﻓﻴﻪ( ﻭﺍﻟﺴﻜﻮﺕ ﺃﺻﻠﺢ‪ .‬ﻓﻘﺎﻝ‪ ) :‬ﻗﺪ ﻋﻠﻤﺖ ﺃﻥ ﺍﻟﺴﻜﻮﺕ ﺃﺻﻠﺢ‪ ،‬ﻭﻟﻜـﻦ ﻫـﻞ‬
‫ﻳﺠﻮﺯ ﻟﻌﻨﺘﻪ؟(‪.‬‬
‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺗﻔﺴﻴﺮ ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ ﻟﻠﺸﻮﻛﺎﻧﻲ‪ /‬ﺝ‪ /٤‬ﻋﻨﺪ ﺗﻔﺴﻴﺮﻩ ﺍﻵﻳﺔ ‪ ٦٠‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪.٤.‬‬
‫) ‪ ( ٢‬ﺗﻔﺴﻴﺮ ﺍﻟﺪﺭ ﺍﻟﻤﻨﺜﻮﺭ ﻟﻠﺴﻴﻮﻃﻲ‪/‬ﻋﻨﺪ ﺗﻔﺴﻴﺮﻩ ﺍﻵﻳﺔ ‪ ٦٠‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪.٤.‬‬

‫‪ ......................................................................................................................... ٥٠‬ﺟﻮﺍﺯ ﺍﻟﻠﻌﻦ ﻣﻄﻠﻘﹰﺎ‬

‫ﻓﻘﻠﺖ‪ ) :‬ﻗﺪ ﺃﺟﺎﺯﻩ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻮﺭﻋﻮﻥ ﻣﻨﻬﻢ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ( ﻓﺒﻠﻎ ﻛﻼﻣـﻲ ﺇﻟـﻰ ﺷـﻴﺦ ﻗـﺪ‬
‫ﻗﺮﺃ ﺃﺣﺎﺩﻳﺚ ﻣﺮﻭﻳﺔ ﻭﻟﻢ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﻌﺼﺒﻴﺔ ﺍﻟﻌﺎﻣﻴﺔ ﻓﺄﻧﻜﺮ ﺫﻟـﻚ ﻭﺻـﻨﻒ ﺟـﺰﺀﹰﺍ )ﻟﻴﻨﺘﺼـﺮ ﻓﻴـﻪ‬
‫ﻟﻴﺰﻳﺪ(‪ .‬ﻓﺤﻤﻠﻪ ﺇﻟﻲ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻲ‪ ،‬ﻭﺳﺄﻟﻨﻲ ﺍﻟﺮﺩ ﻋﻠﻴﻪ‪.( ١ )(...‬‬
‫‪ ‬‬
‫‪VêÞøÏŠÃÖ]†ruàe]JR‬ﻓﻘﺪ ﺫﻛﺮ ﻓﻲ ﺍﻟﻤﻄﺎﻟﺐ ﺍﻟﻌﻠﻴﺔ‪ :‬ﺑﺎﺏ ﻟﻌﻦ ﺭﺳـﻮﻝ ﺍﷲ‬

‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬

‫]ﻭﺁﻟﻪ[ ﻭﺳﻠﻢ ﺍﻟﺤﻜﻢ ﺑﻦ ﺍﻟﻌﺎﺹ ﻭﺑﻨﻴﻪ ﻭﺑﻨﻲ ﺍﺑﻨﻪ) ‪.( ٢‬‬
‫‪ ‬‬
‫‪ VêÓ¹]êÛjé]†ruàe]JS‬ﻓﻘﺪ ﻗﺎﻝ ﺣﻮﻝ ﻳﺰﻳﺪ‪:‬‬
‫)ﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ ﺇﻧﻪ ﻛﺎﻓﺮ ﻟﻘﻮﻝ ﺳﺒﻂ ﺍﺑﻦ ﺍﻟﺠـﻮﺯﻱ ﻭﻏﻴـﺮﻩ ﺍﻟﻤﺸـﻬﻮﺭ‪ :‬ﺇﻧـﻪ ﻟﻤـﺎ ﺟـﺎﺀﻩ ﺭﺃﺱ‬
‫ﺍﻟﺤﺴﻴﻦ]‪ ..[g‬ﺟﻤﻊ ﺃﻫﻞ ﺍﻟﺸﺎﻡ ﻭﺟﻌﻞ ﻳﻨﻜﺖ ﺭﺃﺳﻪ ﺑﺎﻟﺨﻴﺰﺭﺍﻥ ﻭﻳﻨﺸﺪ ﺃﺑﻴﺎﺕ ﺍﻟﺰﻋﺒﺮﻱ‪):‬ﻟﻴـﺖ‬
‫ﺃﺷﻴﺎﺧﻲ ﺑﺒﺪﺭ ﺷﻬﺪﻭﺍ( ﺍﻷﺑﻴﺎﺕ ﺍﻟﻤﻌﺮﻭﻓﺔ ﻭﺯﺍﺩ ﻓﻴﻬﺎ ﺑﻴﺘﻴﻦ ﻣﺸﺘﻤﻠﻴﻦ ﻋﻠﻰ ﺻﺮﻳﺢ ﺍﻟﻜﻔـﺮ‪ ،‬ﻭﻗـﺎﻝ‬
‫ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻴﻤﺎ ﺣﻜﺎﻩ ﺳﺒﻄﻪ ﻋﻨـﻪ ﻟـﻴﺲ ﺍﻟﻌﺠـﺐ ﻣـﻦ ﻗﺘـﺎﻝ ﺍﺑـﻦ ﺯﻳـﺎﺩ ﻟﻠﺤﺴـﻴﻦ]‪ [g‬ﻭﺇﻧﻤـﺎ‬
‫ﺍﻟﻌﺠﺐ ﻣﻦ ﺧﺬﻻﻥ ﻳﺰﻳﺪ ﻭﺿﺮﺑﻪ ﺑﺎﻟﻘﻀﻴﺐ ﺛﻨﺎﻳﺎ ﺍﻟﺤﺴﻴﻦ]‪ ،[g‬ﻭﺣﻤﻠـﻪ ﺁﻝ ﺭﺳـﻮﻝ ﺍﷲ‬

‫ﺻـﻠﻰ ﺍﷲ‬

‫ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳـﻠﻢ ﺳﺒﺎﻳﺎ ﻋﻠﻰ ﺃﻗﺘﺎﺏ ﺍﻟﺠـﻤﺎﻝ ﻭﺫﻛﺮ ﺃﺷــﻴﺎﺀ ﻣـﻦ ﻗﺒـﻴﺢ ﻣـﺎ ﺍﺷـﺘﻬﺮ ﻋﻨـﻪ‪...‬ﻓﻴﺠـﻮﺯﺍ ﺃﻥ‬
‫ﻳﻔﻌﻞ ﻫﺬﺍ ﺑﺎﻟﺨﻮﺍﺭﺝ ﻭﺍﻟﺒﻐﺎﺓ)ﻳﻜﻔﻨﻮﻥ ﻭﻳﺼﻠﻰ ﻋﻠـﻴﻬﻢ ﻭﻳـﺪﻓﻨﻮﻥ(؟!!‪ .‬ﻭﻟـﻮ ﻟـﻢ ﻳﻜـﻦ ﻓـﻲ ﻗﻠﺒـﻪ‬
‫ﺃﺣﻘﺎﺩ ﺟﺎﻫﻠﻴﺔ ﻭﺃﺿﻐﺎﻥ ﺑﺪﺭﻳﺔ ﻷﺣﺘﺮﻡ ﺍﻟﺮﺃﺱ ﻟـﻤّﺎ ﻭﺻﻞ ﺇﻟﻴﻪ ﻭﻛﻔﻨﻪ ﻭﺩﻓﻨﻪ‪ ،‬ﻭﺃﺣﺴﻦ ﺇﻟـﻰ ﺁﻝ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳﻠﻢ() ‪.( ٣‬‬
‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻤﺘﻌﺼـﺐ ﺍﻟﻌﻨﻴـﺪ ﺍﻟﻤـﺎﻧﻊ ﻣـﻦ ﺫﻡ ﻳﺰﻳـﺪ ﻻﺑـﻦ ﺍﻟﺠـﻮﺯﻱ‪ /‬ﺹ‪/٣٤-٣٣‬ﻁ‪ :‬ﺑﻴـﺮﻭﺕ‪ -‬ﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫) ‪ ( ٢‬ﺍﻟﻤﻄﺎﻟﺐ ﺍﻟﻌﻠﻴﺔ ﻻﺑـﻦ ﺣﺠـﺮ ﺍﻟﻌﺴـﻘﻼﻧﻲ‪ /‬ﺝ‪ /١٢‬ﺹ‪ /٤٥٣‬ﻛﺘـﺎﺏ ﺍﻟﻔﺘـﻮﺡ‪ /‬ﺑـﺎﺏ ﻟﻌـﻦ ﺭﺳـﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳﻠﻢ ﺍﻟﺤﻜﻢ ﺑﻦ ﺍﻟﻌﺎﺹ ﻭﺑﻨﻴﻪ ﻭﺑﻨﻲ ﺍﺑﻨﻪ‪.‬‬
‫) ‪ ( ٣‬ﺍﻟﺼﻮﺍﻋﻖ ﺍﻟﻤﺤﺮﻗﺔ ﻻﺑﻦ ﺣﺠﺮ ﺍﻟﻤﻜﻲ‪/‬ﺹ‪/٣٣١-٣٣٠‬ﻁ‪ :‬ﺑﻴﺮﻭﺕ‪ -‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬

‫ﻣﻦ ﺍﻟﺒﻴﻮﺕ ﻭﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻟﻤﻠﻌﻮﻧﺔ ﻋﻨﺪ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺸﻴﻌﺔ ‪٥١ ........................................................................‬‬

‫ﻭﻛﺬﻟﻚ ﺫﻫﺐ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻭﺍﻟﺘﻔﺴﻴﺮ ﻛﻞ ﻣﻦ‪ :‬ﺍﻟﻬﻴﺜﻤﻲ ﻓﻲ ﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ‪ /‬ﺑﺎﺏ ﻓـﻲ‬
‫ﺃﺋﻤﺔ ﺍﻟﻈﻠﻢ ﻭﺍﻟﺠﻮﺭ ﻭﺃﺋﻤﺔ ﺍﻟﻀﻼﻟﺔ‪.‬ﻭﺍﻟﺒﻴﻀﺎﻭﻱ ﻋﻨﺪ ﺗﻔﺴﻴﺮﻩ ﻟﻶﻳﺔ‪ .‬ﻭﺍﻟﻤﺘﻘﻲ ﺍﻟﻬﻨـﺪﻱ ﻓـﻲ ﻛﻨـﺰ‬
‫ﺍﻟﻌﻤﺎﻝ‪ .‬ﻭﺍﺑﻦ ﻋﺴﺎﻛﺮ ﻓﻲ ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ‪/‬ﻋﻨﺪ ﺫﻛﺮﻩ ﻟﺼﻔﻮﺍﻥ ﺍﺑﻦ ﺃﹸﻣﻴﺔ ﺍﺑﻦ ﻭﻫﺐ‪.‬ﻭﻏﻴﺮﻫﻢ ﻛﺜﻴـﺮ‬
‫ﻗﺪ ﻻ ﺗﺤﺼﻰ ﻟﻮ ﺃﹸﺭﻳﺪ ﺟﻤﻌﻬﺎ‪.‬‬

‫‪ ‬‬
‫…_‪ íéÚ₣_feíÃéÖ]ð^Û×Âë‬‬
‫ﻙ ﺇﹺﻟﱠـﺎ ِﻓﺘﹾﻨﹶـﺔﹰ‬
‫ﺟ َﻌﻠﹾﻨﹶﺎ ﺍﻟ ﱡﺮ ْﺅﻳَﺎ ﺍﱠﻟﺘِﻲ ﺃﹶ َﺭْﻳﻨﹶـﺎ َ‬
‫ﻚ ﹶﺃﺣَﺎﻁﹶ ﺑﹺﺎﻟﻨﱠﺎﺱﹺ َﻭﻣَﺎ َ‬
‫ﻚ ﺇﹺ ﱠﻥ َﺭﱠﺑ َ‬
‫‪َ P‬ﻭﹺﺇﺫﹾ ﻗﹸﻠﹾﻨﹶﺎ ﻟﹶ َ‬
‫ﻢ ﺇﹺﻟﱠﺎ ﹸﻃﻐﹾﻴَﺎﻧﹰﺎ‬
‫ﺪ ُﻫ ْ‬
‫ﻢ ﻓﹶﻤَﺎ َﻳﺰﹺﻳ ُ‬
‫ﺨ ﱢﻮﻓﹸ ُﻬ ْ‬
‫ﺠ َﺮﺓﹶ ﺍﻟﹾ َﻤﹾﻠﻌُﻮﻧﹶﺔﹶ ﻓِﻲ ﺍﹾﻟ ﹸﻘ ْﺮ َﺁ ِﻥ َﻭﹸﻧ ﹶ‬
‫ﺸَ‬
‫ﻟِﻠﻨﱠﺎﺱﹺ ﻭَﺍﻟ ﱠ‬

‫ﻛﹶﺒﹺﻴـﺮًﺍ‪ O‬ﺳـﻮﺭﺓ‬

‫ﺍﻹﺳﺮﺍﺀ‪ /‬ﺁﻳﺔ ‪.٦٠‬‬

‫ﻙ ﺇﹺﻟﱠـﺎ‬
‫ﺟ َﻌﻠﹾﻨﹶﺎ ﺍﻟ ﱡﺮ ْﺅﻳَﺎ ﺍﱠﻟﺘِـﻲ ﺃﹶ َﺭْﻳﻨﹶـﺎ َ‬
‫‪)Vê^éÃÖ]éÖ]Ù^ÎJM‬ﻋﻦ ﺃﺑﻲ ﺟﻌﻔﺮ‪َ P :g‬ﻭﻣَﺎ َ‬
‫ﺸَ‬
‫ِﻓﺘﹾﻨﹶﺔﹰ‪ O‬ﻟﻬﻢ ﻳﻌﻤﻬﻮﺍ ﻓﻴﻬﺎ‪P ،‬ﻭَﺍﻟ ﱠ‬
‫ﺠ َﺮﺓﹶ ﺍﻟﹾ َﻤﹾﻠﻌُﻮﻧﹶﺔﹶ ﻓِﻲ ﺍﹾﻟ ﹸﻘ ْﺮ َﺁ ِﻥ‪ O‬ﻳﻌﻨﻲ ﺑﻨﻲ ﺃﹸﻣﻴﺔ() ‪.( ١‬‬
‫‪ ‬‬
‫ﺟ َﻌﻠﹾﻨﹶـﺎ ﺍﻟ ﱡﺮ ْﺅﻳَـﺎ‬
‫‪)VêÞ^^ÓÖ]˜éËÖ]JN‬ﻋﻦ ﺍﻟﺒﺎﻗﺮ‪:g‬ﺇﻧﻪ ﺳﺌﻞ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪َ P:‬ﻭﻣَـﺎ َ‬
‫ﻻ ﻣﻦ ﺑﻨﻲ ﺗﻴﻢ ﻭﻋﺪﻱ ﻋﻠﻰ ﺍﻟﻤﻨﺎﺑﺮ ﻳﺮ ّﺩﻭﻥ‬
‫ﻙ‪ O‬ﻓﻘﺎﻝ‪:‬ﺇﻥ ﺭﺳﻮﻝ ﺍﷲ‪ a‬ﺭﺃﻯ ﺇﻥ ﺭﺟﺎ ﹰ‬
‫ﺍﱠﻟﺘِﻲ ﺃﹶ َﺭْﻳﻨﹶﺎ َ‬
‫ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﺼﺮﺍﻁ ﺍﻟﻘﻬﻘﺮﻱ‪ .‬ﻗﻴﻞ ﻭﺍﻟﺸﺠﺮﺓ ﺍﻟﻤﻠﻌﻮﻧﺔ؟ ﻗﺎﻝ‪ :‬ﻫﻢ ﺑﻨﻮ ﺃﹸﻣﻴﺔ() ‪.( ٢‬‬
‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺗﻔﺴﻴﺮ ﺍﻟﻌﻴﺎﺷﻲ‪ /‬ﺝ‪ /٢‬ﺹ‪/٢٩٧‬ﻋﻨﺪ ﺗﻔﺴﻴﺮﻩ ﺍﻵﻳﺔ ‪ ٦٠‬ﻣﻦ ﺳـﻮﺭﺓ ﺍﻹﺳـﺮﺍﺀ‪ /٤.‬ﻁ‪ :‬ﺇﻳـﺮﺍﻥ‪ -‬ﺍﻟﻤﻜﺘﺒـﺔ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫) ‪ ( ٢‬ﺗﻔﺴﻴﺮ ﺍﻟﺼﺎﻓﻲ ﻟﻠﻔﻴﺾ ﺍﻟﻜﺎﺷﺎﻧﻲ‪/‬ﺝ‪ /٢‬ﺹ‪ /٣٦٠‬ﻋﻨﺪ ﺗﻔﺴـﻴﺮﻩ ﺍﻵﻳـﺔ‪٦٠‬ﻣـﻦ ﺳـﻮﺭﺓ ﺍﻹﺳـﺮﺍﺀ‪/٤.‬ﻁ‪:‬‬
‫ﺑﻴﺮﻭﺕ‪-‬ﻣﺆﺳﺴﺔ ﺍﻷﻋﻠﻤﻲ‪.‬‬

‫‪ ......................................................................................................................... ٥٢‬ﺟﻮﺍﺯ ﺍﻟﻠﻌﻦ ﻣﻄﻠﻘﹰﺎ‬

‫‪) Vêñ^f^fŞÖ] íÚøÃÖ]JO‬ﻳﻈﻬـﺮ ﺃﻥ ﺍﻟﺮﺅﻳـﺎ ﻭﺍﻟﺸـﺠﺮﺓ ﺍﻟﻤﺸـﺎﺭ ﺇﻟﻴﻬﻤـﺎ ﻓـﻲ ﺍﻵﻳـﺔ ﺃﻣـﺮﺍﻥ‬
‫ﺳﻴﻈﻬﺮﺍﻥ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺃﻭ ﻫﻤﺎ ﻇﺎﻫﺮﺍﻥ ﻳﻔﺘﺘﻦ ﺑﻬﻤﺎ ﺍﻟﻨﺎﺱ ﻓﻴــﺸﻴﻊ ﺑﻬﻤﺎ ﻓﻴﻬﻢ ﺍﻟـــﻔﺴﺎﺩ ﻭﻳﺘــﻌﺮﻕ‬
‫ﻢ ﺇﹺﻟﱠﺎ ﹸﻃﻐﹾﻴَﺎﻧﹰـﺎ ﻛﹶﺒﹺﻴـﺮًﺍ‪ O‬ﻳﺸـﻴﺮ‬
‫ﺪ ُﻫ ْ‬
‫ﻢ ﻓﹶﻤَﺎ َﻳﺰﹺﻳ ُ‬
‫ﺨ ﱢﻮﻓﹸ ُﻬ ْ‬
‫ﻓﻴﻬﻢ ﺍﻟﻄﻐﻴﺎﻥ ﻭﺍﻻﺳﺘﻜﺒﺎﺭ‪ ،‬ﻭﺫﻳﻞ ﺍﻵﻳﺔ‪َ P‬ﻭﹸﻧ ﹶ‬
‫ﻚ ﹶﺃﺣَﺎﻁﹶ ﺑﹺﺎﻟﻨﱠـﺎﺱﹺ‪ .O‬ﺃﺿـﻒ ﺇﻟـﻰ‬
‫ﻚ ﺇﹺ ﱠﻥ َﺭﱠﺑ َ‬
‫ﺇﻟﻰ ﺫﻟﻚ ﻭﻳﺆﻳﺪﻩ ﺑﻞ ﻭﺻﺪﺭ ﺍﻵﻳﺔ ‪َ P‬ﻭﹺﺇﺫﹾ ﻗﹸﻠﹾﻨﹶﺎ ﻟﹶ َ‬
‫ﺫﻟﻚ ﺃﻧﻪ ﺗﻌﺎﻟﻰ ﻭﺻﻒ ﻫﺬﻩ ﺍﻟﺸﺠﺮﺓ ﺍﻟﺘﻲ ﺫﻛﺮﻫﺎ ﺑﺄﻧﻬﺎ ﻣﻠﻌﻮﻧﺔ ﻓـﻲ ﺍﻟﻘـﺮﺁﻥ‪ ،‬ﻭﺑـﺬﻟﻚ ﻳﻈﻬـﺮ ﺃﻥ‬
‫ﺍﻟﻘﺮﺁﻥ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﻟﻌﻨﻬﺎ ﻭﺃﻥ ﻟﻌﻨﻬﺎ ﺑﻴﻦ ﺍﻟﻠﻌﻨﺎﺕ ﺍﻟﻤﻮﺟﻮﺩﺓ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻛﻤﺎ ﻫـﻮ ﻇـﺎﻫﺮ ﻗﻮﻟـﻪ‪:‬‬
‫ﺠ َﺮﺓﹶ ﺍﻟﹾ َﻤﹾﻠﻌُﻮﻧﹶﺔﹶ ﻓِﻲ ﺍﹾﻟ ﹸﻘ ْﺮ َﺁ ِﻥ‪ O‬ﻭﻗﺪ ﻟﻌﻦ ﻓﻲ ﺍﻟﻘـﺮﺁﻥ‪:‬ﺇﺑﻠﻴﺲ‪ ،‬ﻭﻟﻌﻦ ﻓﻴﻪ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﻟﻌﻦ‬
‫ﺸَ‬
‫‪P‬ﻭَﺍﻟ ﱠ‬
‫ﻓﻴﻪ ﺍﻟﻤﺸﺮﻛﻮﻥ‪ ،‬ﻭﻟﻌﻦ ﻓﻴﻪ ﺍﻟﻤﻨﺎﻓﻘﻮﻥ‪.‬‬
‫ﻭﻟﻌﻦ ﻓﻴﻪ ﺃﻧﺎﺱ ﺑﻌﻨﺎﻭﻳﻦ ﺃﺧﺮ ﻛﺎﻟﺬﻳﻦ ﻳﻤﻮﺗﻮﻥ ﻭﻫﻢ ﻛﻔﺎﺭ ﻭﺍﻟﺬﻳﻦ ﻳﻜﺘﻤـﻮﻥ ﻣـﺎ ﺃﻧـﺰﻝ ﺍﷲ‬
‫ﻭﺍﻟـﺬﻳﻦ ﻳـﺆﺫﻭﻥ ﺍﷲ ﻭﺭﺳـﻮﻟﻪ ﺇﻟــﻰ ﻏﻴـﺮ ﺫﻟـﻚ‪ ،‬ﻭﻗـﺪ ﺟﻌــﻞ ﺍﻟﻤﻮﺻـﻮﻑ ﺑﻬـﺬﻩ ﺍﻟﻠﻌﻨـﺔ ﺷــﺠﺮﺓ‪،‬‬
‫ﻭﺍﻟﺸﺠﺮﺓ ﻛﻤﺎ ﺗﻄﻠﻖ ﻋﻠﻰ ﺫﻱ ﺍﻟﺴﺎﻕ ﻣﻦ ﺍﻟﻨﺒﺎﺕ ﻛﺬﻟﻚ ﺗﺴﺘﻌﻤﻞ ﻓﻲ ﺍﻷﺻﻞ ﺍﻟـﺬﻱ ﺗﻄﻠـﻊ ﻣﻨـﻪ‬
‫ﻭﺗﻨﺸﺄ ﻋﻠﻴﻪ ﻓﺮﻭﻉ ﺑﺎﻟﻨﺴﺐ ﺃﻭ ﺑﺎﻹﺗﺒﺎﻉ ﻋﻠﻰ ﺃﺻﻞ ﺍﻋﺘﻘﺎﺩﻱ‪ ،‬ﻗـﺎﻝ ﻓـﻲ ﻟﺴـﺎﻥ ﺍﻟﻌـﺮﺏ‪) :‬ﻭﻳﻘـﺎﻝ‪:‬‬
‫ﻓﻼﻥ ﻣﻦ ﺷﺠﺮﺓ ﻣﺒﺎﺭﻛﺔ ﺃﻱ ﻣﻦ ﺃﺻﻞ ﻣﺒﺎﺭﻙ ( ﺍﻧﺘﻬﻰ‪ ،‬ﻭﻗﺪ ﻭﺭﺩ ﺫﻟﻚ ﻓـﻲ ﻟﺴـﺎﻧﻪ‪a‬ﻛﺜﻴـﺮﺍ‬
‫ﻛﻘﻮﻟﻪ‪ :‬ﺃﻧﺎ ﻭﻋﻠﻲ ﻣﻦ ﺷﺠﺮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻣﻦ ﻫـﺬﺍ ﺍﻟﺒﺎﺏ ﻗﻮﻟﻪ ﻓﻲ ﺣــﺪﻳﺚ‪.‬ﺍﻟﻌﺒﺎﺱ‪ :‬ﻋـﻢ ﺍﻟﺮﺟـﻞ‬
‫ﺻﻨﻮ ﺃﺑﻴﻪ‪ .‬ﻭﺑﺎﻟﺘﺄﻣﻞ ﻓﻲ ﺫﻟﻚ ﻳﺘﻀﺢ ﻟﻠﺒﺎﺣﺚ ﺍﻟﻤﺘﺪﺑﺮ ﺃﻥ ﻫﺬﻩ ﺍﻟﺸﺠﺮﺓ ﺍﻟﻤﻠﻌﻮﻧﺔ ﻗﻮﻡ ﻣﻦ ﻫـﺆﻻﺀ‬
‫ﺍﻟﻤﻠﻌﻮﻧﻴﻦ ﻓﻲ ﻛﻼﻣﻪ ﻟﻬﻢ ﺻﻔﺔ ﺍﻟﺸﺠﺮﺓ ﻓﻲ ﺍﻟﻨﺸﻮﺀ ﻭﺍﻟﻨﻤﻮ ﻭﺗﻔﺮﻉ ﺍﻟﻔﺮﻭﻉ ﻋﻠﻰ ﺃﺻﻞ ﻟـﻪ ﺣـﻆ‬
‫ﻣﻦ ﺍﻟﺒﻘﺎﺀ ﻭﺍﻹﺛﻤﺎﺭ ﻭﻫﻢ ﻓﺘﻨﺔ ﺗﻔﺘﺘﻦ ﺑﻬـﺎ ﻫـﺬﻩ ﺍﻷﻣـﺔ ﻭﻟـﻴﺲ ﻳﺼـﻠﺢ ﻟﻬـﺬﻩ ﺍﻟﺼـﻔﺔ ﺇﻻ ﻃﻮﺍﺋـﻒ‬
‫ﺛــﻼﺙ ﻣــﻦ ﺍﻟﻤﻌــﺪﻭﺩﻳﻦ ﻭﻫــﻢ ﺃﻫــﻞ ﺍﻟﻜﺘــﺎﺏ ﻭﺍﻟﻤﺸﺮﻛــﻮﻥ ﻭﺍﻟﻤﻨــﺎﻓﻘﻮﻥ ﻭﻟﺒــﺜﻬﻢ ﻓــﻲ ﺍﻟﻨــﺎﺱ‬
‫ﻭﺑﻘﺎﺅﻫﻢ ﻋﻠﻰ ﺍﻟﻮﻻﺀ ﺇﻣﺎ ﺑﺎﻟﺘﻨﺎﺳﻞ ﻭﺍﻟﺘﻮﺍﻟﺪ ﻛﺄﻫﻞ ﺑﻴﺖ ﻣﻦ ﺍﻟﻄﻮﺍﺋﻒ ﺍﻟﻤـﺬﻛﻮﺭﺓ ﻳﻌﻴﺸـﻮﻥ ﺑـﻴﻦ‬
‫ﺍﻟﻨﺎﺱ ﻭﻳﻔﺴﺪﻭﻥ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺩﻳﻨﻬﻢ ﻭﺩﻧﻴﺎﻫﻢ ﻭﻳﻔﺘﺘﻦ ﺑﻬﻢ ﺍﻟﻨﺎﺱ ﻭﺇﻣﺎ ﺑﻄﻠﻮﻉ ﻋﻘﻴﺪﺓ ﻓﺎﺳﺪﺓ ﺛـﻢ‬
‫ﺇﺗﺒﺎﻋﻬﺎ ﻋﻠﻰ ﺍﻟﻮﻻﺀ ﻣﻦ ﺧﻠﻒ ﺑﻌﺪ ﺳﻠﻒ‪ .‬ﻭﻟﻢ ﻳﻈﻬﺮ ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻭﺃﻫﻞ ﺍﻟﻜﺘـﺎﺏ ﻓـﻲ ﺯﻣـﻦ‬
‫ﺍﻟﺮﺳﻮﻝ ﻗﺒﻞ ﺍﻟﻬﺠﺮﺓ ﻭﺑﻌﺪﻫﺎ ﻗﻮﻣﺒﻬﺬﺍ ﺍﻟﻨﻌﺖ‪ ،‬ﻭﻗﺪ ﺁﻣﻦ ﺍﷲ ﺍﻟﻨﺎﺱ ﻣﻦ ﺷـﺮﻫﻢ ﻣﺴـﺘﻘﻠﻴﻦ ﺑـﺬﻟﻚ‬

‫ﻣﻦ ﺍﻟﺒﻴﻮﺕ ﻭﺍﻟﺸﺨﺼﻴﺎﺕ ﺍﻟﻤﻠﻌﻮﻧﺔ ﻋﻨﺪ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺸﻴﻌﺔ ‪٥٣ ........................................................................‬‬

‫ﻢ ﻓﹶﻠﹶـﺎ‬
‫ﻦ ﺩِﻳـﻨﹺﻜﹸ ْ‬
‫ﻦ ﹶﻛﻔﹶـﺮُﻭﺍ ﻣِـ ْ‬
‫ﺲ ﺍﱠﻟﺬِﻳ َ‬
‫ﺑﻤﺜﻞ ﻗﻮﻟﻪ ﺍﻟﻨﺎﺯﻝ ﻓﻲ ﺃﻭﺍﺧﺮ ﻋﻬﺪﺍﻟﻨﺒﻲ‪P :a‬ﺍﻟﹾَﻴ ْﻮ َﻡ َﻳِﺌ َ‬
‫ﹶﺗﺨﹾﺸﹶ ْﻮ ُﻫ ْ‬
‫ﻢ ﻭَﺍﺧﹾﺸﹶ ْﻮ ِﻥ‪ ،( ١ )O‬ﻭﻗﺪﺍﺳﺘﻮﻓﻴﻨﺎ ﺍﻟﺒﺤﺚ ﻋﻦ ﻣﻌﻨﻰ ﺍﻵﻳﺔ ﻓﻴﻤﺎ ﺗﻘﺪﻡ‪.‬‬
‫ﻓﺎﻟﺬﻱ ﻳﻬﺪﻱ ﺇﻟﻴﻪ ﺍﻹﻣﻌﺎﻥ ﻓﻲ ﺍﻟﺒﺤﺚ ﺃﻥ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺸـﺠﺮﺓ ﺍﻟﻤﻠﻌﻮﻧـﺔ ﻗـﻮﻡ ﻣـﻦ ﺍﻟﻤﻨـﺎﻓﻘﻴﻦ‬
‫ﺍﻟﻤﺘﻈﺎﻫﺮﻳﻦ ﺑﺎﻹﺳﻼﻡ ﻳﺘﻌﺮﻗﻮﻥ ﺑﻴﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺇﻣـﺎ ﺑﺎﻟﻨﺴـﻞ ﻭﺇﻣـﺎ ﺑﺎﻟﻌﻘﻴـﺪﺓ ﻭﺍﻟﻤﺴـﻠﻚ ﻫـﻢ ﻓﺘﻨـﺔ‬
‫ﻟﻠﻨﺎﺱ‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺮﺗﺎﺏ ﻓﻲ ﺃﻥ ﻓﻲ ﺳﻴﺎﻕ ﺍﻵﻳـﺔ ﺗﻠﻮﻳﺤـﺎ ﺑﺎﻻﺭﺗﺒـﺎﻁ ﺑـﻴﻦ ﺍﻟﻔﻘـﺮﺗﻴﻦ ﺃﻋﻨـﻲ‬
‫ﺠ َﺮﺓﹶ ﺍﻟﹾ َﻤﹾﻠﻌُﻮﻧﹶﺔﹶ‪ O‬ﻭﺧﺎﺻـﺔ ﺑﻌـﺪ‬
‫ﺸَ‬
‫ﻙ ﺇﹺﻟﱠﺎ ِﻓﺘﹾﻨﹶﺔﹰ ﻟِﻠﻨﱠﺎﺱﹺ ﻭَﺍﻟ ﱠ‬
‫ﺟ َﻌﻠﹾﻨﹶﺎ ﺍﻟ ﱡﺮ ْﺅﻳَﺎ ﺍﱠﻟﺘِﻲ ﺃﹶ َﺭْﻳﻨﹶﺎ َ‬
‫ﻗﻮﻟـﻪ‪َ P‬ﻭﻣَﺎ َ‬
‫ﻚ ﹶﺃﺣَﺎﻁﹶ ﺑﹺﺎﻟﻨﱠﺎﺱﹺ‪O‬ﻭﺗﺬﻳﻴﻞ ﺍﻟﻔﻘـﺮﺍﺕ ﺟﻤﻴﻌـﺎ‬
‫ﻚ ﺇﹺ ﱠﻥ َﺭﱠﺑ َ‬
‫ﺍﻹﻣﻌﺎﻥ ﻓﻲ ﺗﻘﺪﻡ ﻗﻮﻟﻪ ‪َ P :‬ﻭﹺﺇﺫﹾ ﻗﹸﻠﹾﻨﹶﺎ ﻟﹶ َ‬
‫ﺪ ُﻫ ْ‬
‫ﻢ ﻓﹶﻤَﺎ َﻳﺰﹺﻳ ُ‬
‫ﺨ ﱢﻮﻓﹸ ُﻬ ْ‬
‫ﺑﻘﻮﻟـﻪ ‪َ P‬ﻭﹸﻧ ﹶ‬
‫ﻢ ﺇﹺﻟﱠﺎ ﹸﻃﻐﹾﻴَﺎﻧﹰﺎ ﻛﹶﺒﹺﻴـﺮًﺍ‪ O‬ﻓـﺈﻥ ﺍﺭﺗﺒـﺎﻁ ﺍﻟﻔﻘـﺮﺍﺕ ﺑﻌﻀـﻬﺎ ﺑـﺒﻌﺾ‬
‫ﻇﺎﻫﺮ ﻓﻲ ﺃﻥ ﺍﻵﻳﺔ ﺑﺼﺪﺩ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺃﻣﺮ ﻭﺍﺣـﺪ ﻫـﻮ ﺳـﺒﺤﺎﻧﻪ ﻣﺤـﻴﻂ ﺑـﻪ ﻭﻻ ﻳﻨﻔـﻊ ﻓﻴـﻪ ﻋﻈـﺔ‬
‫ﻭﺗﺨﻮﻳﻒ ﺇﻻ ﺯﻳﺎﺩﺓ ﻓﻲ ﺍﻟﻄﻐﻴﺎﻥ‪.‬‬
‫ﻭﻳﺴﺘﻔﺎﺩ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺍﻟﺸﺄﻥ ﻫـﻮ ﺃﻥ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ ﺃﺭﻯ ﻧﺒﻴـﻪ‪ a‬ﻓـﻲ ﺍﻟﺮﺅﻳـﺎ ﻫـﺬﻩ ﺍﻟﺸـﺠﺮﺓ‬
‫ﺍﻟﻤﻠﻌﻮﻧﺔ ﻭﺑﻌﺾ ﺃﻋﻤﺎﻟﻬﻢ ﻓﻲ ﺍﻹﺳﻼﻡ ﺛﻢ ﺑﻴﻦ ﻟﺮﺳﻮﻟﻪ ﺃﻥ ﺫﻟﻚ ﻓﺘﻨﺔ‪.‬‬
‫ﻚ ﹶﺃﺣَﺎﻁﹶ ﺑﹺﺎﻟﻨﱠﺎﺱﹺ‪ O‬ﻣﻘﺘﻀﻰ ﺍﻟﺴﻴﺎﻕ ﺃﻥ ﺍﻟﻤـﺮﺍﺩ ﺑﺎﻹﺣﺎﻃـﺔ‬
‫ﻚ ﺇﹺ ﱠﻥ َﺭﱠﺑ َ‬
‫ﻓﻘﻮﻟﻪ‪َ P :‬ﻭﹺﺇﺫﹾ ﻗﹸﻠﹾﻨﹶﺎ ﻟﹶ َ‬
‫ﺍﻹﺣﺎﻃﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺍﻟﻈﺮﻑ ﻣﺘﻌﻠﻖ ﺑﻤﺤﺬﻭﻑ ﻭﺍﻟﺘﻘﺪﻳﺮ ﻭﺍﺫﻛﺮ ﺇﺫ ﻗﻠﻨﺎ ﻟﻚ ﻛﺬﺍ ﻭﻛـﺬﺍ ﻭﺍﻟﻤﻌﻨـﻰ‬
‫ﻭﺍﺫﻛـﺮ ﻟﻠﺘﺜﺒــﺖ ﻓﻴﻤـﺎ ﺫﻛﺮﻧــﺎ ﻟــﻚ ﻓـﻲ ﻫــﺬﻩ ﺍﻵﻳـﺎﺕ ﺃﻥ ﺷــﻴﻤﺔ ﺍﻟﻨــﺎﺱ ﺍﻻﺳـﺘﻤﺮﺍﺭ ﻓــﻲ ﺍﻟﻔﺴــﺎﺩ‬
‫ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻗﺘﺪﺍﺀ ﺃﺧﻼﻓﻬﻢ ﺑﺄﺳﻼﻓﻬﻢ ﻓﻲ ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺫﻛـﺮ ﺍﷲ ﻭﻋـﺪﻡ ﺍﻻﻋﺘﻨـﺎﺀ ﺑﺂﻳـﺎﺕ ﺍﷲ‬
‫ﻭﻗﺘﹰﺎ‪ ،‬ﻗﻠﻨﺎ ﻟﻚ ﺇﻥ ﺭﺑﻚ ﺃﺣﺎﻁ ﺑﺎﻟﻨﺎﺱ ﻋﻠﻤﹰﺎ ﻭﻋﻠﻢ ﺃﻥ ﻫـﺬﻩ ﺍﻟﺴـﻨﺔ ﺳـﺘﺠﺮﻱ ﺑﻴـﻨﻬﻢ ﻛﻤـﺎ ﻛﺎﻧـﺖ‬
‫ﺗﺠﺮﻱ‪.‬‬
‫ﻙ ﺇﹺﻟﱠـﺎ‬
‫ﺟ َﻌﻠﹾﻨﹶﺎ ﺍﻟ ﱡﺮ ْﺅﻳَﺎ ﺍﱠﻟﺘِـﻲ ﹶﺃ َﺭْﻳﻨﹶـﺎ َ‬
‫ﻚ ﹶﺃﺣَﺎﻁﹶ ﺑﹺﺎﻟﻨﱠﺎﺱﹺ َﻭﻣَﺎ َ‬
‫ﻚ ﺇﹺ ﱠﻥ َﺭﱠﺑ َ‬
‫ﻭﻗﻮﻟـﻪ‪َ :‬ﻭﹺﺇﺫﹾ ﻗﹸﻠﹾﻨﹶﺎ ﻟﹶ َ‬
‫ﺠ َﺮﺓﹶ ﺍﻟﹾ َﻤﹾﻠﻌُﻮﻧﹶﺔﹶ ﻓِﻲ ﺍﹾﻟ ﹸﻘ ْﺮ َﺁ ِﻥ‪ O‬ﻣﺤﺼﻞ ﻣﻌﻨـﺎﻩ ﻋﻠـﻰ ﻣـﺎ ﺗﻘـﺪﻡ ﺃﻧـﻪ ﻟـﻢ ﻧﺠﻌـﻞ‬
‫ﺸَ‬
‫ِﻓﺘﹾﻨﹶﺔﹰ ﻟِﻠﻨﱠﺎﺱﹺ ﻭَﺍﻟ ﱠ‬
‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ‪ /‬ﺁﻳﺔ‪.٣ :‬‬

‫‪ ......................................................................................................................... ٥٤‬ﺟﻮﺍﺯ ﺍﻟﻠﻌﻦ ﻣﻄﻠﻘﹰﺎ‬

‫ﺍﻟﺸﺠﺮﺓ ﺍﻟﻤﻠﻌﻮﻧﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺘﻲ ﺗﻌﺮﻓﻬﺎ ﺑﺘﻌﺮﻳﻔﻨﺎ‪ ،‬ﻭﻣﺎ ﺃﺭﻳﻨﺎﻙ ﻓﻲ ﺍﻟﻤﻨﺎﻡ ﻣـﻦ ﺃﻣـﺮﻫﻢ ﺇﻻ ﻓﺘﻨـﺔ‬
‫ﻟﻠﻨﺎﺱ ﻭﺍﻣﺘﺤﺎﻧﹰﺎ ﻭﺑﻼﺀ ﻧﻤﺘﺤﻨﻬﻢ ﻭﻧﺒﻠﻮﻫﻢ ﺑﻪ ﻭﻗﺪ ﺃﺣﻄﻨﺎ ﺑﻬﻢ‪.‬‬
‫ﻢ ﺇﹺﻟﱠﺎ ﹸﻃﻐﹾﻴَﺎﻧﹰـﺎ ﻛﹶﺒﹺﻴـﺮًﺍ‪ O‬ﺿـﻤﻴﺮ ﺍﻟﺠﻤـﻊ ﻟﻠﻨـﺎﺱ ﻇـﺎﻫﺮﺍ‬
‫ﺪ ُﻫ ْ‬
‫ﻢ ﻓﹶﻤَﺎ َﻳﺰﹺﻳ ُ‬
‫ﺨ ﱢﻮﻓﹸ ُﻬ ْ‬
‫ﻭﻗﻮﻟﻪ ‪َ P :‬ﻭﹸﻧ ﹶ‬
‫ﻭﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺘﺨﻮﻳﻒ ﺇﻣـﺎ ﺍﻟﺘﺨﻮﻳـﻒ ﺑﺎﻟﻤﻮﻋﻈـﺔ ﻭﺍﻟﺒﻴـﺎﻥ‪ ،‬ﺃﻭ ﺑﺎﻵﻳـﺎﺕ ﺍﻟﻤﺨﻮﻓـﺔ ﺍﻟﺘـﻲ ﻫـﻲ ﺩﻭﻥ‬
‫ﺍﻵﻳﺎﺕ ﺍﻟﻤﻬﻠﻜﺔ ﺍﻟﻤﺒﻴﺪﺓ‪ ،‬ﻭﺍﻟﻤﻌﻨﻰ ﻭﻧﺨﻮﻑ ﺍﻟﻨﺎﺱ ﻓﻤﺎ ﻳﺰﻳـﺪﻫﻢ ﺍﻟﺘﺨﻮﻳـﻒ ﺇﻻ ﻃﻐﻴﺎﻧـﹰﺎ ﻭﻻ ﺃﻱ‬
‫ﻃﻐﻴﺎﻥ ﻛﺎﻥ ﺑﻞ ﻃﻐﻴﺎﻥ ﻛﺒﻴﺮ ﺃﻱ ﺇﻧﻬﻢ ﻻ ﻳﺨﺎﻓﻮﻥ ﻣﻦ ﺗﺨﻮﻳﻔﻨﺎ ﺣﺘﻰ ﻳﻨﺘﻬﻮﺍ ﻋﻤﺎ ﻫـﻢ ﻋـــﻠﻴﻪ ﺑـﻞ‬
‫ﻳﺠﻴﺒﻮﻧﻨﺎ ﺑﺎﻟﻄﻐﻴﺎﻥ ﺍﻟﻜﺒﻴﺮ ﻓﻬﻢ ﻳﺒﺎﻟﻐﻮﻥ ﻓﻲ ﻃﻐﻴﺎﻧﻬﻢ ﻭﻳﻔﺮﻃﻮﻥ ﻓﻲ ﻋﻨـﺎﺩﻫﻢ ﻣـﻊ ﺍﻟﺤـﻖ‪ .‬ﻭﺳـﻴﺎﻕ‬
‫ﺍﻵﻳﺔ ﺳﻴﺎﻕ ﺍﻟﺘﺴﻠﻴﺔ ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻳﻌﺰﻱ ﻧﺒﻴﻪ‪ a‬ﻓﻴﻬﺎ ﺑﺄﻥ ﺍﻟﺬﻱ ﺃﺭﺍﻩ ﻣﻦ ﺍﻷﻣﺮ‪ ،‬ﻭﻋﺮﻓﻪ ﻣﻦ ﺍﻟﻔﺘﻦ‪،‬‬
‫ﻭﻗﺪ ﺟﺮﺕ ﺳﻨﺘﻪ ﺗﻌﺎﻟﻰ ﻋﻠﻰ ﺍﻣﺘﺤﺎﻥ ﻋﺒﺎﺩﻩ ﺑﺎﻟﻤﺤﻦ ﻭﺍﻟﻔﺘﻦ‪ ،‬ﻭﻗﺪ ﺍﻋﺘﺮﻑ ﺑﺬﻟﻚ ﻏﻴﺮ ﻭﺍﺣﺪ ﻣـﻦ‬
‫ﺍﻟﻤﻔﺴﺮﻳﻦ‪.‬ﻭﻳﺆﻳﺪ ﺟﻤﻴﻊ ﻣﺎ ﺗﻘﺪﻡ ﻣﺎ ﻭﺭﺩ ﻣﻦ ﻃﺮﻕ ﺃﻫـﻞ ﺍﻟﺴـﻨﺔ ﻭﺍﺗﻔﻘـﺖ ﻋﻠﻴـﻪ ﺃﺣﺎﺩﻳـﺚ ﺃﺋﻤـﺔ‬
‫ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪ b‬ﺃﻥ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺮﺅﻳﺎ ﻓﻲ ﺍﻵﻳﺔ ﻫﻲ ﺭﺅﻳـﺎ ﺭﺁﻫـﺎ ﺍﻟﻨﺒـﻲ‪ a‬ﻓـﻲ ﺑﻨـﻲ ﺃﻣﻴـﺔ ﻭﺍﻟﺸـﺠﺮﺓ‬
‫ﺷﺠﺮﺗﻬﻢ() ‪.( ١‬‬
‫ﻓﺘﺠﺪ ﺃﺧﻲ ﺍﻟﻘﺎﺭﺉ ﺇﻥ ﻭﺍﻗﻊ ﺑﻨﻲ ﺃﹸﻣﻴﺔ ﻫﻮ ﺍﻟﻌﺪﺍﺀ ﻟﻠﺮﺳﻮﻝ‪ a‬ﻭﺃﻫﻞ ﺑﻴﺘﻪ‪ ،b‬ﻭﻟـﻴﺲ ﺫﻟـﻚ‬
‫ﺇﻻ ﻟﻸﺣﻘﺎﺩ ﺍﻟﺠﺎﻫﻠﻴﺔ ﺃﻱ ﺇﻧﻬﻢ ﻳﻤﺜﻠﻮﻥ ﺍﻟﺮﺟﻌﺔ ﻭﺍﻟﻨﺰﻋﺔ ﺍﻟﺠﺎﻫﻠﻴﺔ‪ ،‬ﻓﻜﻴﻒ ﺑﻬﻢ ﻟـﻮ ﺗﻮﻟـﻮﺍ ﺃﹸﻣـﻮﺭ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ؟!‬
‫ﻓﻘﺪ ﺗﻮﻟﻮﺍ ﺃﹸﻣﻮﺭ ﺍﻟﻤﺴـﻠﻤﻴﻦ ﻋﻨـﻮ ﹰﺓ ﻣـﻊ ﻟﻌـﻨﻬﻢ ﻣـﻦ ﺍﷲ~ ﻭﺍﻟﺮﺳـﻮﻝ‪ ،a‬ﺑـﻞ ﻛﻤـﺎ ﻣـﺮ ﻗـﺪ‬
‫ﻭﺻﻔﻬﻢ ﺑﺎﻟﺸﺠﺮﺓ ﺍﻟﻤﻠﻌﻮﻧﺔ‪ ،‬ﻭﻛﻼﻡ ﺍﻟﻄﺒﺮﻱ ﻭﺍﻟﺴـﻴﺪ ﺍﻟﻄﺒﺎﻃﺒـﺎﺋﻲ ﻭﺍﺿـﺤﹰﺎ ﻓـﻲ ﺗﺒـﻴﻦ ﺃﻧﻬـﻢ ﻫـﻢ‬
‫ﻚ ﺍﻟﻄﺮﻳﻖ‪.‬‬
‫ﺍﻟﺸﺠﺮﺓ ﺍﻟﻤﻠﻌﻮﻧﺔ ﻭﻟﻴﺲ ﻏﻴﺮﻫﻢ ﻛﻤﺎ ﻗﺪ ﺭﺃﻳﺖ‪ ،‬ﺃﻧﺎﺭ ﺍﷲ ﻟ َ‬

‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺗﻔﺴــﻴﺮ ﺍﻟﻤﻴــﺰﺍﻥ ﻟﻠﻌﻼﻣــﺔ ﺍﻟﻄﺒﺎﻃﺒــﺎﺋﻲ‪/‬ﺝ‪ /١٣‬ﺹ‪ /١١٣-١١١‬ﻋﻨــﺪ ﺗﻔﺴــﻴﺮﻩ ﻟﻶﻳــﺔ ‪ ٦٠‬ﻣــﻦ ﺳــﻮﺭﺓ‬
‫ﺍﻹﺳﺮﺍﺀ‪/‬ﻁ‪ :‬ﺑﻴﺮﻭﺕ‪ -‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ‪.‬‬

 

 
 
 
 
æŁ …Ł æl^ãfŁ Ł

‫‪ ‬‬

‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫]‪ ±æ₣ù]íãfŁÖ‬‬
‫ﺾ ﻣﻦ ﺍﻟﻤﻔـﺴﺮﻳﻦ ﺇﻥ ﺍﻟﻤﻘﺼﻮﺩ ﻣﻦ ﺍﻟﺸـﺠﺮﺓ ﺍﻟﻤﻠﻌﻮﻧـﺔ ﻓـﻲ ﺍﻟﻘـﺮﺁﻥ ﻫـﻲ ﺷـﺠﺮﺓ‬
‫ﻗﺎﻝ ﺑﻌ ﹲ‬
‫ﺍﻟﺰﻗﻮﻡ‪ ،‬ﻭﻟﻴﺲ ﺑﻨﻲ ﺃﹸﻣﻴﺔ‪.‬‬

‫‪ ‬‬

‫]‪ †Ö‬‬
‫‪ ‬‬
‫ﻗﺪ ﻋﺮﻓﺖ ﺇﻥ ﺷﺠﺮﺓ ﺍﻟﺰﻗﻮﻡ ﻣﻦ ﺧﻼﻝ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻟﺘﻔﺎﺳـﻴﺮ ﺍﻟﺸـﻴﻌﻴﺔ ﻭﺍﻟﺴـﻨﻴﺔ ﺑﺄﻧﻬـﺎ ﺑﻨـﻮ‬
‫ﺃﹸﻣﻴﺔ ﻟﻜﻦ ﻫﻨﺎﻟﻚ ﻣﻦ ﺧﺎﻟﻒ ﻟﻴﺲ ﺇﻻ ﻟﻮﻻﺋﻪ ﻷﻋﺪﺍﺀ ﺍﷲ~ ﻭﺭﺳﻮﻟﻪ‪ ،a‬ﻭﻛﺬﻟﻚ ﻗـﺪ ﺭﺩ ﻋﻠـﻰ‬
‫ﻫﺬﻩ ﺍﻟﺪﻋﻮﻯ ﺍﻟﻌﺎﻟﻢ ﺍﻟﺴﻨﻲ ﺍﻟﺰﻣﺨـﺸﺮﻱ ﻓﻲ ﻛﺸﺎﻓﻪ ﺣﻴـﺚ ﻗـﺎﻝ ﻣﺘﻌﺠﺒـﹰﺎ ﻟﻤﻘـﻮﻟﺘﻬﻢ‪) :‬ﺭﺃﻯ ﻓـﻲ‬
‫ﺍﻟﻤﻨﺎﻡ]‪ [a‬ﺃﻥ ﻭﻟﺪ ﺍﻟﺤﻜﻢ ﻳﺘﺪﺍﻭﻟﻮﻥ ﻣﻨﺒﺮﻩ ﻛﻤﺎ ﻳﺘﺪﺍﻭﻝ ﺍﻟﺼﺒﻴﺎﻥ ﺍﻟﻜﺮﺓ‪ .‬ﻓﺈﻥ ﻗﻠﺖ‪ :‬ﺃﻳﻦ ﻟﻌﻨـﺖ‬
‫ﺷﺠﺮﺓ ﺍﻟﺰﻗـﻮﻡ ﻓـﻲ ﺍﻟﻘـﺮﺁﻥ؟ ﻗﻠـﺖ‪ :‬ﻟﻌﻨـﺖ ﺣﻴـﺚ ﻟﻌـﻦ ﻃﺎﻋﻤﻮﻫـﺎ ﻣـﻦ ﺍﻟﻜﻔـﺮﺓ ﻭﺍﻟﻈﻠﻤـﺔ‪ ،‬ﻷﻥ‬
‫ﺍﻟﺸﺠﺮﺓ ﻻ ﺫﻧﺐ ﻟﻬﺎ ﺣﺘﻰ ﺗﻠﻌﻦ ﻋﻠﻰ ﺍﻟﺤﻘﻴﻘﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﻭﺻﻔﺖ ﺑﻠﻌﻦ ﺃﺻﺤﺎﺑﻬﺎ ﻋﻠﻰ ﺍﻟﻤﺠﺎﺯ() ‪.( ١‬‬

‫‪ ‬‬

‫]‪ íéÞ^nÖ]íãfÖ‬‬
‫‪ ‬‬

‫ﻛﻴﻒ ﺗﻘﻮﻟﻮﻥ ﻟﻌﻦ ﺍﷲ ﺑﻨﻲ ﺃﹸﻣﻴﺔ ﻗﺎﻃﺒﺔ ﻭﻣﻨﻬﻢ ﺍﻟﻤﺆﻣﻨﻮﻥ ﻓﻠﻴﺲ ﻫﺬﺍ ﺇﻻ ﺗﻨﺎﻗﻀﹰﺎ‪ .‬‬
‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺗﻔﺴﻴﺮ ﺍﻟﻜﺸﺎﻑ ﻟﻠﺰﻣﺨﺸـﺮﻱ‪/‬ﺝ‪/٢‬ﺹ‪ /٦٤٩‬ﺁﻳـﺔ ‪ /٦٠‬ﺳـﻮﺭﺓ ﺍﻹﺳـﺮﺍﺀ‪ /‬ﻁ‪ :‬ﺑﻴـﺮﻭﺕ‪ -‬ﺩﺍﺭ ﺍﻟﻜﺘـﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬

‫‪ ......................................................................................................................... ٥٨‬ﺟﻮﺍﺯ ﺍﻟﻠﻌﻦ ﻣﻄﻠﻘﹰﺎ‬

‫‪ ‬‬
‫]‪ †Ö‬‬
‫‪ ‬‬
‫ﻗﻠﻨﺎ‪ :‬ﻣﻦ ﺍﻟﻤﻌﻠﻮﻡ ﺇﻥ ﻟﻜﻞ ﻋﺎﻡ ﺧﺎﺻﹰﺎ ﻭﻟﻜـﻞ ﻣﻄﻠـﻖ ﻣﻘﻴـﺪ ﺃﻱ ﻳﻮﺟـﺪ ﻫﻨﺎﻟـﻚ ﻣﺴـﺘﺜﻨﻴﺎﺕ‬
‫ﺗﺴﺘﺜﻨﻲ ﺍﻟﻤﺆﻣﻦ ﻣﻦ ﺍﻟﻠﻌﻦ ﻣﻨﻬﺎ ﺣﺪﻳﺚ ﺍﻟﺮﺳﻮﻝ‪ :a‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﻣﺮﺓ‪- ،‬ﻭﻛﺎﻧﺖ ﻟﻪ ﺻـﺤﺒﺔ‪،-‬‬
‫ﻗﺎﻝ‪ :‬ﺟﺎﺀ ﺍﻟﺤﻜﻢ ﺑﻦ ﺃﺑﻲ ﺍﻟﻌﺎﺹ ﻳﺴﺘﺄﺫﻥ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ]ﻭﺁﻟـﻪ[ ﻭﺳـﻠﻢ ﻓﻌـﺮﻑ ﻛﻼﻣـﻪ‪،‬‬
‫ﻓﻘـﺎﻝ‪S :‬ﺍﺋﺬﻧﻮﺍ ﻟﻪ ﺻﹸَﺒّﺖ ﻋﻠﻴﻪ ﻟﻌﻨﺔ ﺍﷲ‪ ،‬ﻭﻋﻠﻰ ﻣﻦ ﻳﺨﺮﺝ ﻣﻦ ﺻﻠﺒﻪ ﺇﻻ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻭﻗﻠﻴﻞ‬
‫ﻣﺎ ﻫﻢ‪ُ ،‬ﻳﺸﹼ َـ َﺮﻓﻮﻥ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻳﻮﺿﻌﻮﻥ ﻓﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﺫﻭﻭ ﺩﻫﺎﺀ ﻭﺧﺪﻳﻌﺔ‪ُ ،‬ﻳﻌﻄﹶﻮﻥ ﻓـﻲ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻟﻬﻢ ﻓﻲ ﺍﻵﺧﺮﺓ ﻣﻦ ﺧﻼﻕ‪.( ١ )R‬‬
‫ﻓﻼﺣﻆ ﺣﺪﻳﺚ ﺍﻟﺮﺳﻮﻝ‪ a‬ﺍﻟﺬﻱ ﻻ ﻳﻨﻄﻖ ﻋﻦ ﺍﻟﻬﻮﻯ ﻭﻫﻮ ﺳﻴﺪ ﺍﻟﻤﻌﺎﺟﺰ ﻗﺪ ﺃﺧﺒﺮ ﺃﻥ ﺍﻟﻤﻌﻨﻲ‬
‫ﻣﻦ ﻟﻌﻨﺔ ﺍﷲ ﻋﻠﻰ ﺑﻨﻲ ﺃﹸﻣﻴﺔ ﻗﺎﻃﺒﺔ ﺇﻻ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻣﻨﻬﻢ ﻭﻫﻢ ﻗﻠﻴﻠﻮﻥ‪ .‬ﺃﻱ ﺇﻥ ﺍﻟﻤﺆﻣﻦ ﻻ ﻳﻠﻌﻦ ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻣﻦ ﺑﻨﻲ ﺃﹸﻣﻴﺔ ﻟﻜﻦ ﺍﻟﻤﺨﺎﻟﻒ ﻣﻨﻬﻢ ﻷﺣﻜﺎﻡ ﺍﷲ ﻛﻤﻌﺎﻭﻳﺔ ﻭﻳﺰﻳﺪ ﻭﺃﺟﺪﺍﺩﻫﻢ ﺃﻋﺪﺍﺀ‬
‫ﺍﻟﺮﺳﻮﻝ ﻭﻛﻞ ﻣﻦ ﻛﺎﻥ ﻣﻦ ﺫﺭﻳﺘﻬﻢ ﻣﻊ ﻋﺪﺍﺋﻪ ﻟﺮﺳﻮﻝ ﺍﷲ‪ a‬ﻓﻬﻮ ﻣﻠﻌﻮﻥ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﻨﺒﻲ‪a‬‬
‫ﻭﻫﻢ ﺍﻟﺸﺠﺮﺓ ﺍﻟﻤﻠﻌﻮﻧﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺇﻻ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻣﻦ ﺑﻨﻲ ﺃﹸﻣﻴﺔ ﻟﻜﻨﻬﻢ ﻗﻠﻴﻠﻮﻥ‪.‬‬

‫‪ ‬‬
‫]‪ ínÖ^nÖ]íãfÖ‬‬
‫ﺇﻥ ﺍﻟﻤﺆﻣﻦ ﻻ ﻳﻜﻮﻥ ﻟﻌّﺎﻧﹰﺎ ﻭﻻ ﺳﺒﺎﺑﹰﺎ‪.‬‬

‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺍﻟﺒﺪﺍﻳﺔ ﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﻛﺜﻴـﺮ ‪/‬ﺝ‪ /٧‬ﺹ‪ /٢٠‬ﺃﺣـﺪﺍﺙ ﺳـﻨﺔ ﺛﻨﺘـﻴﻦ ﻭﺛﻼﺛـﻴﻦ ﻭﻣﺎﺋـﺔ‪/‬ﺫﻛـﺮ ﻣـﺎ ﻭﺭﺩ ﻓـﻲ‬
‫ﺍﻧﻘﻀﺎﺀ ﺩﻭﻟﺔ ﺑﻨﻲ ﺃﹸﻣﻴﺔ‪ /‬ﻁ‪ :‬ﺑﻴﺮﻭﺕ‪ -‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ /‬ﻭ ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ ﻟﻠﺒﻴﻬﻘﻲ‪ /‬ﺃﺑﻮﺍﺏ ﺇﺧﺒﺎﺭ ﺍﻟﻨﺒﻲ ﺻـﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳﻠﻢ ﺑﺎﻟﻜﻮﺍﺋﻦ ﺑﻌﺪﻩ‪ /‬ﻭﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻟﻠﺬﻫﺒﻲ ﻭﻏﻴﺮﻫﺎ ﻛﺜﻴﺮ‪.‬‬

‫ﺷﹸﺒﻬﺎﺕ ﻭﺭﺩﻭﺩ ‪٥٩ ..............................................................................................................................‬‬

‫‪ ‬‬
‫]‪ †Ö‬‬
‫‪ ‬‬
‫ﻗﻠﻨﺎ ﺇﻥ ﺍﻟﻠ ّﻌﺎﻥ ﺍﻟﻤﻤﻨﻮﻉ ﻫﻨﺎ ﻟﻴﺲ ﻫﻮ ﺍﻟﻤﻘﺼﻮﺩ ﻣﺎ ﻛﺎﻥ ﻣـﻦ ﺻـﻴﻐﺔ ﻓﻌّـﺎﻝ ﻛﻨﺠّـﺎﺭ ﻭﺣـﺪّﺍﺩ‬
‫ﺃﻱ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻣﻤﺘﻬﻦ ﺍﻟﻠﻌﻦ ﺃﻭ ﻛﺜﻴﺮ ﺍﻟﻠﻌﻦ‪ ،‬ﻟﻤﺎﺫﺍ؟‬
‫ﻷﻥ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻠ ّﻌﺎﻥ ﻫﻮ ﻣﻦ ﻳﻠﻌﻦ ﺃﻭ ﻫﻮ ﻣـﻦ ﻳﻜﺜـﺮ ﺍﻟﻠﻌـﻦ ﻣﺨـﺎﻟﻒ ﻟﻜﺘـﺎﺏ ﺍﷲ~ ﻓﻘـﺪ‬
‫ﻣﺮﺕ ﻋﻠﻴﻚ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺜﻴﺮﺓ ﺑﺎﻟﻠﻌﻦ ﻛﻤﺎ ﻻﺣﻈﺖ ﻓﻲ ﺍﻟﺘﻤﻬﻴﺪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻘـﻮﻝ ﺑـﺄﻥ ﺍﻟﻌّـﺎﻥ ﻫـﻮ‬
‫ﻛﺜﻴﺮ ﺍﻟﻠﻌﻦ ﻣﺨﺎﻟﻒ ﻟﻔﻌﻞ ﺍﻟﻨﺒﻲ‪ ،a‬ﻓﻘﺪ ﻟﻌﻦ‪ a‬ﺍﻟﺠﻤـﺎﺩﺍﺕ ﻛـﺎﻟﺨﻤﺮ‪ ،‬ﻭﻟﻌـﻦ‪ a‬ﺍﻷﺷـﺨﺎﺹ‬
‫ﻛﺎﻟﻌﺎﺹ ﻭﻣـﺎ ﺧـﺮﺝ ﻣـﻦ ﺻـﻠﺒﻪ ﻣـﻦ ﺑﻨـﻲ ﺃﹸﻣﻴـﺔ ﺇﻻ ﺍﻟﻤـﺆﻣﻨﻴﻦ‪ ،‬ﻭﻟﻌـﻦ‪ a‬ﺍﻟﻤﻔـﺎﻫﻴﻢ ﻛﺎﻟﺸـﺮﻙ‬
‫ﻭﺍﻟﻨﻔﺎﻕ‪ ،‬ﻭﻟﻌﻦ‪ a‬ﺍﻷﻗﻮﺍﻡ ﻛﺒﻨﻲ ﺃﹸﻣﻴﺔ ﻭﻗﻮﻡ ﻟـﻮﻁ ﻭﻏﻴـﺮﻫﻢ‪ ،‬ﻭﻛـﺬﻟﻚ ﻗـﺪ ﻭﺭﺩ ﻋـﻦ ﺍﻟﻨﺒـﻲ‪a‬‬
‫ﺗﺼـﺮﻳﺢ ﺑﺄﻥ ﺍﻟﻤﺆﻣﻦ ﻻ ﻳﻜﻮﻥ ﻟﻌّﺎﻧﹰﺎ ﻻ ﻣﻄﻠﻘـﹰﺎ ﺑـﻞ ﺍﻟﻠﻌـﺎﻥ ﻫـﻮ ﻣـﻦ ﻟﻌـﻦ ﺍﻟﻤـﺆﻣﻨﻴﻦ‪ .‬ﻟﻜـﻦ ﻟﻌـﻦ‬
‫ﺍﻟﻜﺎﻓﺮ ﻭﺍﻟﻤﻨﺎﻓﻖ ﻭﺍﻟﻈﺎﻟﻢ ﻫﻮ ﻣﻦ ﺃﺧﻼﻕ ﺍﷲ~ ﻭﺍﻷﻧﺒﻴـﺎﺀ ﻋﻠـﻴﻬﻢ ﺍﻟﺼـﻼﺓ ﻭﺍﻟﺴـﻼﻡ ﻭﻋﻠـﻰ ﻧﺒﻴﻨـﺎ‬
‫ﻭﺁﻟﻪ ﺁﻻﻑ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﻴﺠـﺐ ﻋﻠﻴﻨـﺎ ﻟﻌـﻦ ﺃﻋـﺪﺍﺀ ﺍﷲ ~ ﻭﺭﺳـﻮﻟﻪ‪ ،a‬ﻷﻥ ﺍﻟﻠﻌـﻦ ﺃﺣـﺪ‬
‫ﻣﺼﺎﺩﻳﻖ ﺍﻟﺒﺮﺍﺀﺓ ﻣﻦ ﺃﻋﺪﺍﺀ ﺍﷲ~ ﻭﺭﺳﻮﻟﻪ~ ﻭﺍﻟﺒﺮﺍﺀﺓ ﻣﻦ ﺃﻋﺪﺍﺀ ﺍﷲ~ ﻭﺭﺳﻮﻟﻪ‪ a‬ﻭﺍﺟﺒﺔ ﻋﻠﻰ‬
‫ﺍﻹﻧﺴﺎﻥ ﻓﻜﺬﻟﻚ ﺍﻟﻠﻌﻦ ﻭﺍﺟﺐ‪ ،‬ﻟﻜﻲ ﻻ ﻳﻜﻮﻥ ﻣﻮﺍﺩﺓ ﻷﻋﺪﺍﺋﻪ‪.a‬‬
‫)ﻋﻦ ﺃﺑﻲ ﺣﻤﺰﺓ ﻋﻦ ﺃﺑﻲ ﺟﻌﻔﺮ ‪ g‬ﻗﺎﻝ‪ :‬ﺧﻄﺐ ﺭﺳﻮﻝ ﺍﷲ‪ a‬ﺍﻟﻨﺎﺱ ﻓﻘﺎﻝ‪ :‬ﺃﻻ ﺃﹸﺧﺒﺮﻛﻢ‬
‫ﺑﺸﺮﺍﺭﻛﻢ؟‪.‬ﻗﺎﻟﻮﺍ ﺑﻠﻰ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻓﻘﺎﻝ‪:‬ﺍﻟﺬﻱ ﻳﻤﻨﻊ ﺭﻓﺪﻩ ﻭﻳﻀﺮﺏ ﻋﺒﺪﻩ ﻭﻳﺘﺰﻭﺩ ﻭﺣـﺪﻩ‪،‬‬
‫ﻓﻈﻨﻮﺍ ﺃﻥ ﺍﷲ ﻟﻢ ﻳﺨﻠﻖ ﺧﻠﻘﹰﺎ ﻫﻮ ﺷﺮ ﻣﻦ ﻫﺬﺍ‪.‬ﺛﻢ ﻗﺎﻝ‪ :‬ﺃﻻ ﺃﹸﺧﺒﺮﻛﻢ ﺑﻤﻦ ﻫﻮ ﺷﺮ ﻣﻦ ﺫﻟـﻚ؟‬
‫ﻗﺎﻟﻮﺍ ﺑﻠﻰ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻗﺎﻝ ﺍﻟﺬﻱ ﻻ ﻳﺮﺟﻰ ﺧﻴﺮﻩ ﻭﻻ ﻳﺆﻣﻦ ﺷﺮﻩ‪ ،‬ﻓﻈﻨـﻮﺍ ﺃﻥ ﺍﷲ ﻟـﻢ ﻳﺨﻠـﻖ‬

‫‪ ......................................................................................................................... ٦٠‬ﺟﻮﺍﺯ ﺍﻟﻠﻌﻦ ﻣﻄﻠﻘﹰﺎ‬

‫ﺧﻠﻘﹰﺎ ﻫﻮ ﺷﺮ ﻣﻦ ﻫﺬﺍ‪.‬ﺛﻢ ﻗﺎﻝ‪ :‬ﺃﻻ ﺃﹸﺧﺒﺮﻛﻢ ﺑﻤﻦ ﻫﻮ ﺷﺮ ﻣﻦ ﺫﻟﻚ؟ ﻗﺎﻟﻮﺍ‪ :‬ﺑﻠﻰ ﻳﺎ ﺭﺳـﻮﻝ ﺍﷲ‬
‫ﻗﺎﻝ‪ :‬ﺍﻟﻤﺘﻔﺤﺶ ﺍﻟﱠﻠﻌﱠﺎ ُﻥ‪:‬ﺍﻟﺬﻱ ﺇﺫﺍ ﺫﻛﺮ ﻋﻨﺪﻩ ﺍﻟﻤﺆﻣﻨﻮﻥ ﻟﻌﻨﻬﻢ ﻭﺇﺫﺍ ﺫﻛﺮﻭﻩ ﻟﻌﻨﻮﻩ‪.( ١ )R‬‬
‫ﻭ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ‪a‬ﺃﻧﻪ ﻗﺎﻝ‪:‬‬
‫‪S‬ﺇﻥ ﺍﷲ ﻳﺒﻐﺾ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﻟﻠﻌﺎﻥ ﺍﻟﺴﺒﺎﺏ ﺍﻟﻄﻌﺎﻥ ﺍﻟﻔﺤـﺎﺵ ﺍﻟﻤﺴـﺘﺨﻒ ﺍﻟﺴـﺎﺋﻞ‬
‫ﺍﻟﻤﻠﺤﻒ ﻭﻳﺤﺐ ﻣﻦ ﻋﺒـﺎﺩﻩ ﺍﻟﺤﻴـﻲ ﺍﻟﻜـﺮﻳﻢ ﺍﻟﺴـﺨﻲ‪ .( ٢ )R‬ﻭ ﻋـﻦ ﺃﺑـﻲ ﺟﻌﻔـﺮ‪ g‬ﻓـﻲ‬
‫ﺴﻨﹰﺎ‪ O‬ﻗﺎﻝ‪:‬‬
‫ﺣْ‬
‫ﻗﻮﻟﻪ‪َ P‬ﻭﻗﹸﻮﻟﹸﻮﺍ ﻟِﻠﻨﱠﺎﺱﹺ ُ‬
‫‪S‬ﻗﻮﻟﻮﺍ ﻟﻠﻨﺎﺱ ﺃﺣﺴﻦ ﻣﺎ ﺗﺤﺒﻮﻥ‪ ،‬ﺃﻥ ﻳﻘﺎﻝ ﻟﻜـﻢ ﻓـﺈﻥ ﺍﷲ ﻳـﺒﻐﺾ ﺍﻟﻠﻌـﺎﻥ‬
‫ﺍﻟﺴﺒﺎﺏ ﺍﻟﻄﻌﺎﻥ ﻋﻠﻰ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺍﻟﻤﺘﻔﺤﺶ ﺍﻟﺴﺎﺋﻞ ﺍﻟﻤﻠﺤﻒ‪.( ١ )R‬‬
‫ﻓﻤﻦ ﻛـﺎﻥ ﻻﻋﻨـﹰﺎ ﻟﻠﻤـﺆﻣﻨﻴﻦ ﻭﺳـﺎﺑﹰﺎ ﻟﻬـﻢ‪ ،‬ﻭﻣﺘﻔﺤﺸـﹰﺎ ﺃﻱ ﻳﻠﻔـﻆ ﻭﻳﻔﻌـﻞ ﺍﻷﺷـﻴﺎﺀ ﺍﻟﻘﺒﻴﺤـﺔ‬
‫ﻭﺍﻟﺴﺎﺋﻞ ﺍﻟﻤﻠﺤﻒ ﻳﻘﺎﻝ ﺃﻟﺤﻒ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺇﺫﺍ ﺃﻟﺢ ﻓﻴﻬﺎ‪ .‬ﻭﺧﺎﻟﻒ ﺍﻵﺩﺍﺏ‪.‬‬
‫ﻓﺘﺠــﺪ ﺇﻥ ﺍﻟﻠ ّﻌـﺎﻥ ﻣــﻦ ﻳﻠﻌـﻦ ﺍﻟﻤــﺆﻣﻨﻴﻦ ﻻ ﻣــﻦ ﻳﻠﻌــﻦ ﺍﻟﻈﻠﻤــﺔ ﻭﺍﻟﻤﻨــﺎﻓﻘﻴﻦ ﻭﺃﻋــﺪﺍﺀ ﺍﷲ~‬
‫ﻦ َﻋﺒْـ ُﺪ ﺍﻟﻠﱠـ ِﻪ‬
‫ﻦ َﻋﹾﻠ ﹶﻘ َﻤ ﹶﺔ ﻗﹶﺎ ﹶﻝ ﹶﻟ َﻌ َ‬
‫ﻭﺍﻟﺮﺳﻮﻝ‪ ،a‬ﻭﺭﺑﻤﺎ ﻗﻠﺖ ﻣﺎﺫﺍ ﻭﺟﺪ ﻓﻲ ﺗﺮﺍﺙ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻗﻠﻨﺎ‪َ ) :‬ﻋ ْ‬
‫ﻖ ﺍﻟﱠﻠ ِﻪ‬
‫ﺧﹾﻠ َ‬
‫ﺕ ﹶ‬
‫ﺤ ْﺴﻦﹺ ﺍﹾﻟ ُﻤ ﹶﻐﱢﻴﺮَﺍ ِ‬
‫ﺕ ِﻟﹾﻠ ُ‬
‫ﺕ ﻭَﺍﹾﻟ ُﻤﹶﺘ ﹶﻔﱢﻠﺠَﺎ ِ‬
‫ﺕ ﻭَﺍﹾﻟ ُﻤﹶﺘﹶﻨ ﱢﻤﺼﹶﺎ ِ‬
‫ﺍﹾﻟﻮَﺍ ِﺷﻤَﺎ ِ‬
‫ﺏ‪:‬ﻣَﺎ َﻫﺬﹶﺍ؟‪.‬‬
‫ﺖ ﹸﺃ ﱡﻡ َﻳ ْﻌﻘﹸﻮ َ‬
‫ﹶﻓﻘﹶﺎﹶﻟ ﹾ‬
‫‪                                                             ‬‬

‫) ‪ ( ١‬ﺍﻟﻜﺎﻓﻲ ﻟﻠﺸﻴﺦ ﺍﻟﻜﻠﻴﻨـﻲ‪/‬ﺝ‪ /٢‬ﺹ‪ /٢٨٩‬ﺑـﺎﺏ‪ :‬ﻓـﻲ ﺃﹸﺻـﻮﻝ ﺍﻟﻜﻔـﺮ ﻭﺃﺭﻛﺎﻧـﻪ‪/‬ﺡ‪ /٧‬ﻁ‪ :‬ﺇﻳـﺮﺍﻥ‪ -‬ﺩﺍﺭ‬
‫ﺍﻟﻜﺘــﺐ ﺍﻹﺳــﻼﻣﻲ‪ ،.‬ﺑﺤــﺎﺭ ﺍﻷﻧــﻮﺍﺭ‪ /‬ﺝ‪/١٥/٢‬ﺹ‪/٣٤٢‬ﻭﺝ‪/٧٢‬ﺹ‪ ،١٠٧‬ﺍﻟﻄﺒﻌــﺔ ﺍﻟﻘﺪﻳﻤــﺔ‪ /‬ﻛﺘــﺎﺏ‬
‫ﺍﻹﻳﻤــﺎﻥ ﻭﺍﻟﻜﻔــﺮ‪ /‬ﺑــﺎﺏ ‪ /٩٩‬ﹸﺃﺻــﻮﻝ ﺍﻟﻜﻔــﺮ ﻭﺃﺭﻛﺎﻧــﻪ‪ /‬ﺡ‪ /٧‬ﻁ‪ :‬ﺇﻳــﺮﺍﻥ‪ -‬ﻣﺆﺳﺴــﺔ ﺇﺣﻴــﺎﺀ ﺍﻟﻜﺘــﺐ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫) ‪ ( ٢‬ﻣﺴــﺘﺪﺭﻙ ﺍﻟﻮﺳــﺎﺋﻞ‪ /‬ﺝ‪ /٩‬ﺹ‪ /١٣٩‬ﺑــﺎﺏ ﺗﺤــﺮﻳﻢ ﺳــﺐ ﺍﻟﻤــﺆﻣﻦ ﻭﻋﺮﺿــﻪ ﻭ‪ / ..‬ﺡ‪ /١٠٤٨٧‬ﻁ‪:‬‬
‫ﺑﻴﺮﻭﺕ‪ -‬ﻣﺆﺳﺴﺔ ﺁﻝ ﺍﻟﺒﻴﺖ‪ b‬ﻹﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ‪.‬‬
‫) ‪ ( ١‬ﻣﺴﺘﺪﺭﻙ ﺍﻟﻮﺳﺎﺋﻞ‪ /‬ﺝ‪ /١٢‬ﺹ‪ /٨٢‬ﺑﺎﺏ ﺗﺤﺮﻳﻢ ﺍﻟﻔﺤﺶ ﻭﻭﺟﻮﺏ ﺣﻔﻆ ﺍﻟﻠﺴـﺎﻥ ‪ /‬ﺡ‪ /١٣٥٧٣‬ﻁ‪:‬‬
‫ﺑﻴﺮﻭﺕ‪ -‬ﻣﺆﺳﺴﺔ ﺁﻝ ﺍﻟﺒﻴﺖ‪ b‬ﻹﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ‬

‫ﺷﹸﺒﻬﺎﺕ ﻭﺭﺩﻭﺩ ‪٦١ ..............................................................................................................................‬‬

‫ﻦ َﺭﺳُﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ َﻭﻓِﻲ ِﻛﺘﹶﺎﺏﹺ ﺍﻟﱠﻠ ِﻪ‪.‬‬
‫ﻦ ﹶﻟ َﻌ َ‬
‫ﻦ َﻣ ْ‬
‫ﻗﹶﺎ ﹶﻝ َﻋْﺒ ُﺪ ﺍﻟﱠﻠ ِﻪ َﻭﻣَﺎ ﻟِﻲ ﻟﹶﺎ ﹶﺃﹾﻟ َﻌ ُ‬
‫ﻦ ﹶﻗ َﺮﹾﺃﺗِﻴـ ِﻪ ﹶﻟﻘﹶـ ْﺪ‬
‫ﺟ ْﺪﺗﹸـ ُﻪ‪ .‬ﻗﹶـﺎ ﹶﻝ ﻭَﺍﻟﻠﱠـ ِﻪ ﻟﹶـِﺌ ْ‬
‫ﺣْﻴﻦﹺ ﹶﻓﻤَﺎ َﻭ َ‬
‫ﻦ ﺍﻟﱠﻠ ْﻮ َ‬
‫ﺕ ﻣَﺎ َﺑْﻴ َ‬
‫ﺖ‪ :‬ﻭَﺍﻟﱠﻠ ِﻪ ﹶﻟ ﹶﻘ ْﺪ ﹶﻗ َﺮﹾﺃ ﹸ‬
‫ﻗﹶﺎﹶﻟ ﹾ‬
‫ﺨﺬﹸﻭ ُﻩ َﻭﻣَﺎ ﹶﻧﻬَﺎﻛﹸ ْ‬
‫ﻢ ﺍﻟ ﱠﺮﺳُﻮﻝﹸ ﹶﻓ ﹸ‬
‫ﺟ ْﺪﺗِﻴ ِﻪ‪َ P‬ﻭﻣَﺎ ﺁﺗﹶﺎﻛﹸ ْ‬
‫َﻭ َ‬
‫ﻢ َﻋﻨﹾ ُﻪ ﻓﹶﺎﻧﹾﺘﹶﻬُﻮﺍ‪.( ٣ ) R( ٢ ) O‬‬
‫ﻦ ﻋَﺎِﺋﺸﹶﺔﹶ ﻗﹶﺎﻟﹶﺖﹾ‪S :‬ﻣَﺎ ﹶﻟ َﻌ َ‬
‫ﻭ َﻋ ْ‬
‫ﻦ ﹶﻟ ْﻌﹶﻨ ٍﺔ ﺗﹸـ ﹾﺬ ﹶﻛ ُﺮ َﻭﻟﹶـﺎ‬
‫ﻦ َﺭﺳُﻮ ﹸﻝ ﺍﻟﱠﻠ ِﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ]ﻭﺁﻟﻪ[ ﻭﺳﻠﻢ ُﻣ ْﺴِﻠﻤًﺎ ِﻣ ْ‬
‫ﺏﺑﹺﻴَـ ِﺪ ِﻩ ﹶﺷـــْﻴﺌﹰﺎ‬
‫ﺿـــ َﺮ َ‬
‫ﻞ َﻭﻟﹶـﺎ ﹶ‬
‫ﺟﱠ‬
‫ﺕ ﺍﻟﱠﻠ ِﻪ َﻋــ ﱠﺰ َﻭ َ‬
‫ﺣــ ُﺮﻣَﺎ ﹸ‬
‫ﻚ ُ‬
‫ﻢ ِﻟﹶﻨ ﹾﻔ ِﺴ ِﻪ ﹶﺷْﻴﺌﹰﺎ ُﻳ ْﺆﺗﹶﻰ ﺇﹺﹶﻟْﻴ ِﻪ ﺇﹺﱠﻟﺎ ﹶﺃ ْﻥ ﹸﺗﹾﻨـﹶﺘ َﻬ َ‬
‫ﺍﹾﻧﹶﺘ ﹶﻘ َ‬
‫ﻞ ﹶﺷْﻴﺌﹰﺎ ﹶﻗ ﱡ‬
‫ﺏﺑﹺﻬَﺎ ﻓِﻲ َﺳﺒﹺﻴﻞﹺ ﺍﻟﱠﻠ ِﻪ َﻭﻟﹶﺎ ُﺳِﺌ ﹶ‬
‫ﻀﺮﹺ َ‬
‫ﻂ ﺇﹺﻟﱠﺎ ﹶﺃ ْﻥ َﻳ ﹾ‬
‫ﹶﻗ ﱡ‬
‫ﻂ ﹶﻓ َﻤﹶﻨ َﻌ ُﻪ ﺇﹺﻟﱠﺎ ﹶﺃ ْﻥ ُﻳ ْﺴﹶﺄ ﹶﻝ َﻣﹾﺄﹶﺛﻤًﺎ‪.( ٤ )R‬‬
‫ﻓﻬــﺬﺍ ﻫــﻮ ﺍﻟﻠﻌــﻦ ﺍﻟــﺬﻱ ﺗﻌﺘﻘــﺪ ﺑــﻪ ﺍﻟﺸــﻴﻌﺔ ﻭﺗﻔﻌﻠــﻪ ﻟــﻴﺲ ﻫــﻮ ﺇﻻ ﺗﻤﺴــﻜﹰﺎ ﺑﻘــﻮﻝ ﺍﷲ~‬
‫ﻭﺭﺳﻮﻟﻪ‪ ،a‬ﻓﻤﺎ ﻟﻨﺎ ﻻ ﻧﻠﻌﻦ ﻣﻦ ﻟﻌﻦ ﺭﺳﻮﻝ ﺍﷲ‪.a‬ﻟﻜﻦ ﺍﻟﻌﺠﺐ ﻣﻤﻦ ﻳﺪﺍﻓﻊ ﻋﻦ ﺃﻋـﺪﺍﺀ ﺍﷲ~‬
‫ﻦ َﺳ ْﻬﻞﹺ‬
‫ﺍﻟﻈﺎﻟﻤﻴﻦ ﺍﻟﻤﻠﻌﻮﻧﻴﻦ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﻨﺒﻲ‪ a‬ﺑﻨﻲ ﺃﹸﻣﻴﺔ ﻭﺃﻣﺜﺎﻟﻬﻢ ﻓﺄﹸﻧﻈﺮ ﻣﺎ ﻫﻲ ﺃﺧﻼﻗﻬﻢ‪َ ) :‬ﻋ ْ‬
‫ﻦ ﺳَـ ْﻌ ٍﺪ ﻓﹶـﹶﺄ َﻣ َﺮ ُﻩ‬
‫ﻞ ﺑْـ َ‬
‫ﻦ ﺁﻝﹺ َﻣ ْﺮﻭَﺍ َﻥ‪ .‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹶﻓ َﺪﻋَﺎ َﺳ ْﻬ ﹶ‬
‫ﺟﻞﹲ ِﻣ ْ‬
‫ﺳﺘﹸ ْﻌ ِﻤﻞﹶ َﻋﻠﹶﻰ ﺍﻟﹾ َﻤﺪِﻳﻨﹶ ِﺔ َﺭ ُ‬
‫ْﺑﻦﹺ َﺳ ْﻌ ٍﺪ ﻗﹶﺎ ﹶﻝ‪:‬ﺍ ْ‬
‫ﺳ ْﻬﻞﹲ‪.‬‬
‫ﻢ َﻋِﻠﻴ‪‬ﺎ‪.‬ﻗﹶﺎ ﹶﻝ‪:‬ﻓﹶﺄﹶﺑَﻰ َ‬
‫ﹶﺃ ْﻥ َﻳ ﹾﺸِﺘ َ‬
‫ﺐ ﺇﹺﻟﹶْﻴ ِﻪ‬
‫ﺣ ﱠ‬
‫ﻢ ﺃﹶ َ‬
‫ﺳٌ‬
‫ﻲﺍْ‬
‫ﻞ‪ :‬ﻣَﺎ ﻛﹶﺎ َﻥ ِﻟ َﻌِﻠ ﱟ‬
‫ﻦ ﺍﻟﱠﻠ ُﻪ ﹶﺃﺑَﺎ ﺍﻟﱡﺘﺮَﺍﺏﹺ‪.‬ﹶﻓﻘﹶﺎ ﹶﻝ َﺳ ْﻬ ﹲ‬
‫ﻞ ﹶﻟ َﻌ َ‬
‫ﺖ ﹶﻓ ﹸﻘ ﹾ‬
‫ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ُﻪ‪:‬ﹶﺃﻣﱠﺎ ﹺﺇ ﹾﺫ ﹶﺃَﺑْﻴ ﹶ‬
‫ﻲ ﺑﹺﻬَﺎ‪.( ٢ )R‬‬
‫ﺡ ﹺﺇﺫﹶﺍ ُﺩ ِﻋ َ‬
‫ﻦ ﺃﹶﺑﹺﻲ ﺍﻟﱡﺘﺮَﺍﺏﹺ َﻭﺇﹺ ْﻥ ﻛﹶﺎ َﻥ ﻟﹶَﻴ ﹾﻔ َﺮ ُ‬
‫ِﻣ ْ‬
‫ﻓﻬــﻢ ﻳﻠﻌﻨــﻮﻥ ﺍﻟﻤــﺆﻣﻨﻴﻦ ﺑــﻞ ﺃﻣﻴــﺮ ﺍﻟﻤــﺆﻣﻨﻴﻦ‪ ،g‬ﻓﻬــﻢ ﺍﻟﻠﻌــﺎﻧﻮﻥ ﺍﻟــﺬﻳﻦ ﻻ ﻳﺤــﺒﻬﻢ ﺍﷲ~‬
‫ﻭﺭﺳﻮﻟﻪ‪ a‬ﻭﻟﻴﺲ ﺍﻟﺸﻴﻌﺔ ﻛﻤﺎ ﺭﺃﻳﺖ‪.‬‬

‫‪                                                             ‬‬

‫) ‪ ( ٢‬ﺳﻮﺭﺓ ﺍﻟﺤﺸﺮ‪ /‬ﺁﻳﺔ‪.٧ :‬‬
‫) ‪ ( ٣‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ -٧٧/‬ﻛﺘﺎﺏ ﺍﻟﻠﺒﺎﺱ‪ -٨٤ /‬ﺑﺎﺏ ﺍﻟﻤﺘﻨﻤﺼﺎﺕ‪/‬ﺡ‪/٥٩٣٩‬ﻁ‪ :‬ﺑﻴـﺮﻭﺕ‪ -‬ﺩﺍﺭ ﺍﻟﻜﺘـﺐ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫) ‪ ( ٤‬ﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪/‬ﺝ‪/٦‬ﺹ‪/١٣٠‬ﻣﺴﻨﺪ ﻋﺎﺋﺸﺔ‪ /‬ﺡ‪/٢٥٠٣٨‬ﻁ‪ :‬ﺑﻴﺮﻭﺕ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
‫) ‪ ( ٢‬ﺻﺤﻴﺢ ﻣﺴـﻠﻢ‪ -٤٥ /‬ﻛﺘـﺎﺏ ﻓﻀـﺎﺋﻞ ﺍﻟﺼـﺤﺎﺑﺔ‪ -٤ /‬ﺑـﺎﺏ ﻓﻀـﺎﺋﻞ ﻋﻠـﻲ ﺇﺑـﻦ ﺃﺑـﻲ ﻃﺎﻟـﺐ ]‪/[g‬‬
‫ﺡ‪/٦٢٥٥‬ﻁ‪ :‬ﺑﻴﺮﻭﺕ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬

 
 
 
 
í³^¤]

‫‪ ‬‬

‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫]‪ í³^¤‬‬
‫‪ ‬‬
‫ﻭﺑﺎﻟﺨﺘﺎﻡ ﻧﻜﻮﻥ ﻗﺪ ﺗﻮﺻﻠﻨﺎ ﺑﺒﺮﻛﺎﺕ ﺃﻫـﻞ ﺍﻟﺒﻴـﺖ‪ b‬ﺍﻟﺘـﻲ ﻣـﻦ ﺃﻫﻤﻬـﺎ ﺍﻟﻮﺟـﻮﺩ ﺍﻟﻤﺒـﺎﺭﻙ‬
‫ﻹﻣﺎﻣﻨﺎ ﺍﻟﻤﻬﺪﻱ ﺍﻟﻤﻨﺘﻈﺮ‪ f‬ﻭﺳﻬﻞ ﻣﺨﺮﺟﻪ ﻭﺟﻌﻠﻨﺎ ﻣﻦ ﺃﻧﺼﺎﺭﻩ ﺃﺑـﺪﹰﺍ‪ ،‬ﻭﺍﻟﻤﺘﻤﺜﻠـﺔ ﻓـﻲ ﻋــﺼﺮﻧﺎ‬
‫ﺑﻮﺟﻮﺩ ﻣﺮﺍﺟﻌﻨﺎ ﺍﻟﻌﻈﺎﻡ ﺣﻔﻈﻬﻢ ﺍﷲ‪ ،‬ﺇﻟﻰ ﺃﺣﺪ ﺍﻟﻤﺸﺘﺮﻛﺎﺕ ﺍﻟﻔﻘﻬﻴـﺔ ﺑـﻴﻦ ﻣـﺬﻫﺐ ﺃﻫـﻞ ﺍﻟﺴـﻨﺔ‬
‫ﻭﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪ b‬ﺍﻟﺸﻴﻌﺔ ﺍﻹﻣﺎﻣﻴﺔ‪ ،‬ﺑﺄﻥ ﻣﺴﺄﻟﺔ ﺍﻟﻠﻌﻦ ﺟﺎﺋﺰﺓ ﺑﻞ ﻣﻦ ﻣﺼـﺎﺩﻳﻖ ﺍﻟﺒـﺮﺍﺀﺓ ﻣـﻦ‬
‫ﺃﻋﺪﺍﺀ ﺍﷲ~ ﻋﻠﻴﻬﻢ ﻟﻌﺎﺋﻦ ﺍﷲ ﺃﺑﺪﺍ‪ ،‬ﺑﻌﻜﺲ ﻣﺎ ﻳﺪﻋﻴﻪ ﺍﻟﻤﺨﺎﻟﻒ ﻭﺍﻟﻨﺎﻛﺮ ﻟﻬﺬﺍ ﺍﻟﻤﺒﺪﺃ ﺍﻹﺳـﻼﻣﻲ‬
‫ﺍﻟﻤﺸﺘﺮﻙ ﺑﻴﻦ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺸﻴﻌﺔ‪ ،‬ﻭﻓﻘﻨﺎ ﺍﷲ ﻭﺟﻤﻴﻊ ﺍﻟﻌﺎﻣﻠﻴﻦ ﻓـﻲ ﺣﻘـﻮﻝ ﺍﻟﻬﺪﺍﻳـﺔ ﻭﺍﻟﻤﻌﺮﻓـﺔ ﻟﻠﻌﻠـﻢ‬
‫ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﻟﺢ ﺑﻤﺤﻤﺪ ﻭﺁﻟﻪ ﺍﻟﻄﺎﻫﺮﻳﻦ‪ ،‬ﻭﺍﻟﺤﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ‪.‬‬

‫‪/٢٨‬ﺭﺑﻴﻊ ﺍﻟﺜﺎﻧﻲ ‪١٤٢٨ /‬ﻫـ‬
‫‪< <íéÊ^ÏnÖ]æ<íè†ÓËÖ]<áæöÖ]<ÜŠÎ‬‬
‫‪< <l^‰]…‚Ö]<ì‚uæ<KÝøÂý]<ífÃ‬‬

‫‪ ‬‬

‫]‪ Œ†ãËÖ‬‬
‫‪٥ .................................................................. íÚ‚ÏÚ‬‬
‫ﺗﻮﻃﺌﺔ ‪٧ ....................................................‬‬
‫اﻟﻠﻌﻦ واﻟﺴﺐ ﻟﻐ ًﺔ وﻣﺎ ﻫﻮ اﻟﻔﺮق ﺑﻴﻨﻬﲈ ‪٩ ....................‬‬
‫ﲤﻬﻴﺪ ‪١١ .....................................................‬‬
‫]‪١٩ .......................................................………l^ÞçÃ×¹‬‬
‫‪...................................……@@íߊÖ]Øâ_p]†i»àÃ×Ö]‡]çq‬‬

‫‪٢١‬‬

‫ﺟﻮاز اﻟﻠﻌﻦ ﰲ ﻛﺘﺐ اﳊﺪﻳﺚ اﻟﺴﻨﻴﺔ ‪.......................‬‬

‫‪٢٣‬‬

‫أﻗﻮال ﻋﻠﲈء اﻟﺴﻨﺔ ﺣﻮل ﺟﻮاز اﻟﻠﻌﻦ ‪٢٧ .......................‬‬
‫‪.................................. bkéfÖ]Øâ_gâ„Úp]†i»àÃ×Ö]‡]çq‬‬

‫‪٣١‬‬

‫ﺟﻮاز اﻟﻠﻌﻦ ﰲ ﻛﺘﺐ اﳊﺪﻳﺚ اﻟﺸﻴﻌﻴﺔ ‪٣٣ .....................‬‬
‫أﻗﻮال ﻋﻠﲈء اﻟﺸﻴﻌﺔ ﺣﻮل ﺟﻮاز اﻟﻠﻌﻦ ‪٣٧ .....................‬‬
‫‪٤١ .................. íÃéÖ]æíߊÖ]Øâ_‚ßÂíÞçÃ×¹]l^é’~Ö]ælçéfÖ]àÚ‬‬
‫ﻋﻠﲈء اﻟﺴﻨﺔ ‪٤٣ ...............................................‬‬
‫ﻋﻠﲈء اﻟﺸﻴﻌﺔ ‪٥١ ............................................‬‬
‫‪٥٥ ............................................................. æ…æl^ãf‬‬
‫]‪٦٣ .................................................................. í³^¤‬‬
‫]‪٦٤ .................................................................. Œ†ãËÖ‬‬

‫‪ ‬‬

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