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

  
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، ،
﴾﴿
[٥:‫]اﻟﻌﻠﻖ‬
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 ،
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 
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  
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 
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 
  
- ‫اﻷوﱃ‬
 ‫ اﻟﻄﺒﻌﺔ‬-
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‫‪٥‬‬

‫ا ﻮل‪...‬‬
‫اﻟﻠﻔـﻆ« )ص‪-٢٠‬‬ ‫يﰲ ِ‬
‫ﻛﺘﺎﺑﻪ »اﻻﺧـﺘﻼف ﰲ ﱠ‬ ‫ﻗﺘﻴﺒﺔ)‪ (١‬ﱢ َ َ ِ‬
‫اﻟﺪﻳﻨﻮر ﱡ‬ ‫اﺑﻦ ُ َ ْ َ َ‬
‫اﻹﻣﺎم ُ‬
‫ُ‬ ‫ﻗﺎل‬
‫ﻗﻮﱄ ‪-‬ﻫﺬا‪ِ -‬ﻣﻦ ﱠ ِ‬
‫اﻟﻨﺎس ً‬
‫ﺛﻼﺛﺔ‪:‬‬ ‫‪ُ ِ ُ ..» :(٢١‬‬
‫وﺳﻴﻮاﻓﻖ ْ‬
‫ﻗﻮﻣﺎ ﻳﻘﻮﻟﻮن‪ ،‬ﻓﻘﺎل ﻛـﲈ ﻗـﺎﻟﻮا! ﻓﻬـﻮ ﻻ َ ْ َ ِ‬
‫ﻳﺮﻋـﻮي‪ ،‬وﻻ‬ ‫ﺳﻤﻊ ً‬ ‫ً ِ‬ ‫ً‬ ‫‪-‬‬
‫ﻣﻨﻘﺎدا َ َ‬ ‫رﺟﻼ ُ‬
‫ﻓﲑﺟﻊ ﻋﻨﻪ َ َ‬
‫ﺑﻨﻈﺮ!‬ ‫اﻷﻣﺮ ٍ‬
‫ﺑﻨﻈﺮ‪،‬‬ ‫ِ‬
‫َ‬ ‫ﻷﻧﻪ ﱂ ْ ﻳﻌﺘﻘﺪ َ‬ ‫ﻳﺮﺟﻊ؛ ﱠ ُ‬‫ُ‬
‫ُ‬ ‫ِ‬ ‫ﺗﻄﻤﺢ ﺑﻪ ِ ﱠ ُ‬
‫اﻟـﺸﻬﺮة؛ ﻓﻠـﻴﺲ‬ ‫وﺣﺐ ﱡ‬‫وﻃﺎﻋﺔ اﻹﺧﻮان‪ ُ ،‬ﱡ‬ ‫اﻟﺮﻳﺎﺳﺔ‪،‬‬
‫ﻋﺰة ﱢ‬ ‫ورﺟﻼ َ ْ َ ُ‬
‫ً‬ ‫‪-‬‬
‫ِ ِ‬ ‫ِ‬
‫إﻗـﺮاره‬
‫َُ‬ ‫رﺟﻮﻋـﻪ‬ ‫ﻷن ﰲ ُ‬‫ﺧﻠﻘـﻪ ‪-‬إن ﺷـﺎء‪-‬؛ ﱠ‬ ‫ﻋﻨﺎﻧـﻪ ﱠإﻻ اﻟـﺬي َ َ َ ُ‬‫ﻋﺰﺗﻪ‪ ،‬وﻻ ُﻳﺜﻨﻲ َ َ ُ‬ ‫ﻳﺮد ﱠ َ ُ‬ ‫َُ ﱡ‬
‫وﺗﺄﺑﻰ ﻋﻠﻴﻪ َ َ َ ُ‬ ‫ََ ِ‬
‫اﻷﻧﻔﺔ!‬ ‫واﻋﱰاﻓﻪ ﺑﺎﳉﻬﻞ‪َ ْ ،‬‬ ‫َ‬ ‫ﺑﺎﻟﻐﻠﻂ‪،‬‬
‫ٍ‬
‫واﺧـﺘﻼف إﺧـﻮان َ َ ْ ُ‬
‫ﻋﻘـﺪﲥﻢ‬ ‫ُ‬ ‫واﻧﻘﻄﺎع ٍ‬
‫ﻧﻈﺎم‪،‬‬ ‫ُ‬ ‫ﺗﺸﺘﺖ ٍ‬
‫ﲨﻊ‪،‬‬ ‫وﰲ ذﻟﻚ ‪ً -‬‬
‫أﻳﻀﺎ‪ َ -‬ﱡ ُ‬
‫ﻟﻪ ﱢ ْ َ ُ‬
‫اﻟﻨﺤﻠﺔ!‬
‫وﻧﺠﺎه‪.-‬‬ ‫ِ‬
‫ﺗﻄﻴﺐ ﺑﺬﻟﻚ ‪ -‬ﱠإﻻ َﻣﻦ‬
‫ﻋﺼﻤﻪ اﷲُ َ ﱠ ُ‬
‫ُ‬ ‫ﻮس ﻻ َ ُ‬
‫واﻟﻨﻔ ُ‬
‫ﱡ‬

‫ﻟﻮﻣﺔ ﻻﺋـﻢ‪ ،‬وﻻ َ ْ ُ ُ ُ‬

‫ﺗﺪﺧﻠـﻪ‬ ‫ﺗﺄﺧﺬه ﻓﻴﻪ ُ‬
‫ُ‬ ‫ﻳﺮﻳﺪ اﷲَ ِ‬
‫ﺑﻌﻤﻠﻪ‪ ،‬ﻻ‬ ‫ورﺟﻼ ُ ْ َ ْ ِ ً‬
‫ﻣﺴﱰﺷﺪا؛ ُ ُ‬ ‫ً‬ ‫‪-‬‬
‫اﳊﻖ َ َ َ ٌ‬
‫أﻧﻔﺔ‪.‬‬ ‫ِ‬
‫ﺗﻠﻔﺘﻪ ﻋﻦ ﱢ‬ ‫ٍ‬
‫ﻣﻔﺎرق ْ َ ٌ‬ ‫ِ‬
‫وﺣﺸﺔ‪ ،‬وﻻ َ ُ ُ‬ ‫ﻣﻦ ُ‬
‫أردﻧﺎ«)‪.(٢‬‬
‫وإﻳﺎه َ ْ‬
‫ﻗﺼﺪﻧﺎ‪ ،‬ﱠ ُ‬ ‫ِ‬
‫ﺑﺎﻟﻘﻮل َ َ ْ‬ ‫ﻓﺈﱃ ﻫﺬا‬

‫ﺗﻴﻤﻴﺔ ‪-‬ﰲ »ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪- (٣٩١/١٧‬ﰲ ِ‬

‫ﻣﺪﺣﻪ‪.-‬‬ ‫اﺑﻦ ﱠ َ‬ ‫)‪ُ (١‬‬
‫اﻧﻈﺮ ﻣﺎ ﻗﺎﻟﻪ ُ‬
‫ﺷﻴﺦ اﻹﺳﻼم ُ‬
‫ﺣﻜﺎﻳﺔ ﻟﻠﻮاﻗ ِﻊ ‪ِ َ َ -‬‬
‫وﺳﺒﺒﻪ‪!-‬‬ ‫ً‬ ‫وﻟﻜﻦ‪:‬‬
‫ْ‬ ‫ﺗﺸﺒﻬﺎ ِﺑﻪ )!(؛‬ ‫أﻧﻘﻞ َ ُ‬
‫ﻗﻮﻟﻪ ‪-‬ﻫﺬا‪ -‬ﱡ ً‬ ‫وﻟﺴﺖ ُ ُ‬
‫ُ‬ ‫)‪(٢‬‬
‫‪٧‬‬

‫أﻧﻔـ ِ َ‬
‫ﺴﻨﺎ‪،‬‬ ‫ﻣـﻦ ُ ِ‬
‫ﴍور َ ْ ُ‬ ‫ِ‬
‫وﻧﻌﻮذ ِﺑﺎﷲ ْ ُ‬
‫ِِ‬
‫وﻧﺴﺘﻐﻔﺮه‪ُ ُ َ َ ،‬‬ ‫ِ‬
‫وﻧﺴﺘﻌﻴﻨﻪ‪ُ ُ َ ْ َ َ ،‬‬
‫ﻧﺤﻤﺪه‪ُ ُ َ ْ َ َ ،‬‬ ‫إِ ﱠن َ ْ َ‬
‫اﳊﻤﺪ ﷲ؛ َ ْ َ ُ ُ‬
‫ﻳﻀﻠﻞ؛ َ َ ِ‬
‫وﻣﻦ ُ ْ ِ ْ‬ ‫ﻓﻼ ُ ِ ﱠ‬ ‫أﻋﲈﻟﻨﺎ‪ ،‬ﻣﻦ ِ ِ‬ ‫ِ َ ِ‬ ‫ِ‬
‫ﻫﺎدي َ ُ‬
‫ﻟﻪ‪.‬‬ ‫ﻓﻼ َ َ‬ ‫ﻣﻀﻞ َ ُ‬
‫ﻟﻪ‪ْ َ َ ،‬‬ ‫ﳞﺪه اﷲ؛ َ َ‬ ‫ﺳﻴ َﺌﺎت ْ َ َ َ ْ َ ْ‬ ‫وﻣﻦ َ ﱢ‬
‫َ ْ‬

‫ﴍﻳﻚ َ ُ‬
‫ﻟﻪ‪.‬‬ ‫إﻟﻪ ِإﻻﱠ اﷲُ َ ْ َ ُ‬
‫وﺣﺪه ﻻَ َ ِ َ‬ ‫أن ﻻَ ِ َ َ‬
‫وأﺷﻬﺪ َ ْ‬
‫ََْ َ ُ‬

‫ﻋﺒﺪه َ َ ُ ُ ُ‬
‫ورﺳﻮﻟﻪ‪.‬‬ ‫وأﺷﻬﺪ َ ﱠ‬
‫أن ُ َ ﱠ ً‬
‫ﳏﻤﺪا َ ْ ُ ُ‬ ‫ََْ َ ُ‬

‫﴿‪]﴾?>=<;:987654‬آل ﻋﻤﺮان‪.[١٠٢:‬‬

‫﴿! " ‪0 / . - , + * ) ( ' & % $ #‬‬

‫‪] ﴾>= < ; : 98 7 6 5 4 3 21‬اﻟﻨﺴﺎء‪.[١:‬‬

‫﴿‪£ ¢ ¡  ~.| { z y x w v u‬‬

‫‪]﴾® ¬ « ª © ¨ § ¦ ¥¤‬اﻷﺣﺰاب‪.[٧١-٧٠:‬‬

‫‪:‬‬ ‫أ‬
‫وﴍ ُ ُ ِ‬ ‫ﻫـﺪي ُ َ ٍ‬ ‫وﺧـﲑ َ ْ ِ‬ ‫َِ ﱠ‬
‫اﻷﻣـﻮر‬ ‫ﳏﻤـﺪ ﷺ ‪ َ َ ،‬ﱠ‬ ‫اﳍـﺪي َ ْ ُ ﱠ‬ ‫ﻛـﻼم اﷲ‪َ ْ َ َ ،‬‬ ‫ﺧﲑ َ َ ِ‬
‫اﻟﻜـﻼم َ َ ُ‬ ‫ﻓﺈن َ ْ َ‬
‫وﻛﻞ َ َ ٍ‬
‫ﺿﻼﻟﺔ ِﰲ ﱠ‬ ‫ﺿﻼﻟﺔ‪ ُ َ ،‬ﱠ‬ ‫وﻛﻞ ِ ْ َ ٍ‬
‫ﺑﺪﻋﺔ َ َ َ‬ ‫وﻛﻞ ُ ْ َ َ ٍ‬
‫ﳏﺪﺛﺔ ِ ْ َ‬
‫ﺑﺪﻋﺔ‪ ُ َ ،‬ﱠ‬ ‫ﳏﺪﺛﺎﲥﺎ‪ ُ َ ،‬ﱠ‬
‫اﻟﻨﺎر‪.‬‬ ‫َُْ َ َُ‬
 ‫‪٨‬‬

‫‪:‬‬ ‫و‬
‫ﻮي«)‪ً ِ َ َ - (١‬‬
‫ﺗﻮاﺻـﻴﺎ‬ ‫اﻟـﺪﻋ ِ ّ‬
‫اﻟﻌﻤـﻞ ﱠ ْ‬ ‫اﳌـﺴﺆوﻟِ ﱠ ُﻴﺔ ُاﳌـ ْ َ َ َ ُ‬
‫ﺸﱰﻛﺔ ِﰲ َ َ ِ‬ ‫ﻫـﻲ َ ْ ُ‬‫ﻓﺈن » ﱠ ِ َ ِ‬
‫اﻟﻨـﺼﻴﺤﺔ َ‬
‫َ‬ ‫َِ ﱠ‬
‫ﺑﺎﳌﺮﲪﺔ‪.-‬‬ ‫ﺑﺎﻟﺼﱪ‪ً ِ َ َ ،‬‬
‫وﺗﻮاﺻﻴﺎ ِ َ ْ َ َ‬ ‫ﺑﺎﳊﻖ‪ً ِ َ َ ،‬‬
‫وﺗﻮاﺻﻴﺎ ِ ﱠ ْ‬ ‫ِ َﱢ‬
‫ِ ِ ِ‬ ‫ِ‬ ‫ﻣﻬﻢ ‪ِ -‬ﻣﻦ َ ِ ﱠ ٍ‬ ‫وﻫﻲ َ ِ ٌ‬
‫ِ‬
‫اﻟﺮﲪـﺔ«‬
‫ﻣـﻦ ﱠ ْ َ‬
‫وﻣـﺎ ﻓﻴـﻪ َ‬ ‫ﺳﲈﺣﺔ ِ ْ َ ِ‬
‫اﻹﺳﻼم‪َ َ ،‬‬ ‫أدﻟﺔ‪َ َ -‬‬
‫ﻋﲆ » َ َ َ‬ ‫ْ‬ ‫دﻟﻴﻞ ُ ِ ﱞ‬ ‫َ َ‬
‫)‪(١‬‬

‫ِ‬ ‫ِ‬ ‫ﲢﻘﻴﻘـﺎ ِ ُ ُ ِ‬

‫ﻟﻸﺧـﻮة ِ‬ ‫‪ً ِ َْ-‬‬
‫وﺳـﻨﺔ‬
‫اﳌﺒﻨﻴـﺔ ﻋـﲆ ﻛﺘـﺎب اﷲ ‪-‬ﺗﻌـﺎﱃ‪ ُ ،-‬ﱠ‬ ‫ﺳـﻼﻣﻴﺔ اﻟﻌﻈﻴﻤـﺔ؛ ﱠ‬ ‫اﻹ ْ َ ﱠ‬ ‫ﱠ‬
‫رﺳﻮﻟﻪ ﷺ‪.-‬‬‫ِ‬

‫وﻳﺘﺒﻌﻬـﺎ‪ِ -‬ﻣـﻦ ْ ٍ‬
‫دﻋـﻮة ِ َإﱃ‬ ‫وﻣﺎ َ ْ ِ ُ‬ ‫ِ‬ ‫ﻫﺬه ُ ُ ِ‬ ‫ﲢﻘﻴﻖ ِ ِ‬ ‫ﺳﺒﻴﻞ َ ْ ِ‬ ‫َِ‬
‫ْ َ َ‬ ‫ﻳﺴﺒﻘﻬﺎ ‪ُ َ ْ َ َ -‬‬ ‫اﻷﺧﻮة ِ ْ َ ﱠ‬
‫اﻹﺳﻼﻣﻴﺔ ‪َ َ -‬‬ ‫ﱠ‬ ‫َ‬ ‫وﰲ َ ِ ِ‬
‫واﻟـﺴﲑة‬ ‫اﻟﺴﻨﺔ ﱠ َ ِ ﱠ ُ‬
‫اﻟﻨﺒﻮﻳﺔ‪ َ ،‬ﱢ َ ُ‬ ‫ﺎزت ﱡ ﱠ ُ‬ ‫اﻹﺳﻼم‪َ :-‬أﺟ َ ِ‬ ‫وﻣﻨﻬﺞ ِ ْ َ‬ ‫وﻫﺪي ِ ْ َ‬
‫اﻹﺳﻼم‪ِ َ ْ َ َ ،‬‬ ‫اﻹﺳﻼم‪ِ ْ َ َ ،‬‬ ‫ِ‬
‫ﻋﻘﻴﺪة ِ ْ َ ِ‬
‫َ‬
‫وﺿﻮاﺑﻂ ٍ‬ ‫ﺑﺄﺻﻮل ُ َ ٍ‬ ‫اﳌﺤﻤﺪﻳﺔ ‪ٍ ُ -‬‬ ‫ُ َ ﱠ ِﱠُ‬
‫وﻣﺮاﻋـﺎة‬
‫اﻟﻮاﺟﺒـﺎت‪َ َ ُ َ ،‬‬ ‫ﺑﻌﺾ َ ِ َ‬ ‫ﻋﻦ َ ْ ِ‬ ‫ﺛﺎﺑﺘﺔ‪ » -‬ﱠ َ ُ َ‬
‫اﻟﺘﻨﺎزل َ ْ‬ ‫َ‬ ‫ﳏﻜﻤﺔ‪،‬‬
‫ِ‬ ‫واﳌﻔﺎﺳﺪ ‪َ ْ ِ -‬‬
‫اﳌﺼﺎﻟﺢ َ َ ِ ِ‬ ‫ِ‬
‫واﻟﴬورات‪.(١)«-‬‬‫اﳊﺎﺟﺎت َ ﱠ ُ َ‬ ‫ﻋﻨﺪ َ َ‬ ‫ََ ِ َ‬
‫َُ‬
‫اﻟﺮﺳــﺎﻟﺔ‬ ‫ِِ‬ ‫ِ‬
‫ﺑــﺎب )ﲣــﺮﻳﺞ اﻟﻔــﺮوع ﻋــﲆ اﻷﺻــﻮل()‪ْ َ َ :(٢‬‬ ‫ِ‬
‫ﻛﺎﻧــﺖ َﻫــﺬه ﱢ‬ ‫وﻣــﻦ‬

‫ﻟﺒﻌﺾ »ﻣﻘﺎﻻﺗﻪ«‪ِ ُ ُ ،‬‬

‫ِ‬ ‫ِ‬ ‫ِ‬
‫وﻛﺘﺒﻪ‪.‬‬ ‫ﻟﺸﻴﺦ ﺭﺑﻴﻊ ﺑﻦ ﻫﺎﺩﻱ ‪ُ َ َ -‬‬
‫ﺣﻔﻈﻪ اﷲ‪-‬‬ ‫)‪ (١‬ﻣﻦ ﻋﻨﺎوﻳﻦ ا ﱠ ْ‬
‫اﳌﱰﺗﺒـ ِ‬ ‫ﻟﻠﺜﻤـ ِ‬ ‫ﺑﻘﻮاﻋـ ِ‬
‫ِ‬ ‫)‪ (٢‬ﻫــﻮ ‪-‬ﰲ اﻷﺳــﺎس‪ :-‬ﻋﻠــﻢ ﻳﻌﻨَــﻰ ﺑـ ِ‬
‫ـﺔ‬ ‫ـﺮات ﱢ‬ ‫ـﺮازا ﱠ َ‬
‫ـﺪﻫﺎ؛ إﺑـ ً‬ ‫ـﺮﺑﻂ اﻟﻔـ ِ‬
‫ـﺮوع‬ ‫ٌ ُ‬
‫ِ‬
‫أﺻﻮﳍﺎ‪:‬‬ ‫ﻋﲆ‬
‫ِ‬ ‫ﺷﻴﺦ ِ َ ِ ِ‬
‫ﱠﺒﻮﻳﺔ« )‪:(٨٣/٥‬‬‫اﻟﺴﻨﱠﺔ اﻟﻨ َ ِ ﱠ‬‫ﻛﲈ ِﰲ »ﻣﻨ َْﻬﺎج ﱡ‬ ‫رﲪﻪ اﷲ‪َ َ -‬‬ ‫اﻹﺳﻼم ‪ُ َ َ -‬‬ ‫ﻗﺎل َ ْ ُ ْ‬ ‫َ َ‬
‫وﻋـﺪل‪ ُ ،‬ﱠ‬
‫ﺛـﻢ‬ ‫ﻟﻴـﺘﻜﻠﻢ ِ ِ ْ ٍ‬
‫ﺑﻌﻠـﻢ َ َ ْ‬ ‫إﻟﻴﻬﺎ ُ ْ ِ ِ ِ‬
‫اﳉﺰﺋﻴـﺎت؛ َ َ َ ﱠ َ‬
‫ﱠ‬ ‫ﻳﺮد ِ َ ْ َ‬ ‫أﺻﻮل ُ ﱢ ﱠ ٌ‬
‫ﻛﻠﻴﺔ َ ُ ﱡ‬
‫ﻳﻜﻮن ﻣﻊ ِ ْ ِ‬
‫اﻹﻧﺴﺎن ُ ُ ٌ‬ ‫َ‬ ‫ﺑﺪ َ ْ‬
‫أن َ ُ َ َ َ‬ ‫»‪ ...‬ﻻَ ُ ﱠ‬
‫ِ‬ ‫ﺟﻬﻞ َ َ ِ ٍ‬ ‫ﻳﺒﻘﻰ ِﰲ َ ْ ٍ‬ ‫ﻳﻌﺮف ْ ِ ِ‬
‫وﻇﻠﻢ ِﰲ ُ ﱢ ﱠ‬
‫اﻟﻜﻠﻴـﺎت؛‬ ‫ﺟﻬﻞ َ ُ ْ ٍ‬ ‫وﻛﺬب ِﰲ ُ ْ ﱠ‬
‫اﳉﺰﺋﻴﺎت‪َ ،‬و َ ْ ٍ‬ ‫وإﻻﱠ َ ْ َ‬‫وﻗﻌﺖ؛ َ ِ‬
‫ﻛﻴﻒ َ َ َ ْ‬
‫اﳉﺰﺋﻴﺎت َ ْ َ‬‫َِْ َ ُ ﱠ‬
‫ﻓﻴﺘﻮﻟﺪ َﻓﺴﺎد َ ِ‬
‫ﻋﻈﻴﻢ«‪.‬‬ ‫ََََ ﱠ ُ َ ٌ‬
‫ﻟﻠﻤـﺮداوي‪،-‬‬‫ﺗﻴﻤﻴﺔ‪ ،-‬و»اﻹﻧﺼﺎف« )‪ْ َ - (٢٥٧/١٢) ،(٦/١‬‬ ‫اﳌﺴﻮدة« )‪- (٥٣٣‬ﻵل ﱠ‬ ‫واﻧﻈﺮ » ُ َ ﱠ َ‬
‫ُ‬
‫رﲪﻪ اﷲُ‪.-‬‬
‫اﳌﻔﺼﻞ« )‪- (٢٦٨/١‬ﻟﻠﺸﻴﺦ ﺑﻜﺮ أﺑﻮ زﻳﺪ ‪ُ -‬‬
‫و»اﳌﺪﺧﻞ ﱠ‬
‫‪٩‬‬

‫ﺑﻌﺾ َ َ ِ ِ‬
‫أﻓﺎﺿﻞ َ ْ ِ‬ ‫أﺻﻮل ) َ ِ ٍ‬
‫ﻣﺘﻀﻤﻨﺔ ُ ُ َ‬
‫اﻟﻨﺎﺻﺔ ‪ َ َ ُ -‬ﱢ َ ً‬ ‫ِْ ِﱠُ‬
‫أﻫﻞ‬ ‫ﻛﺘﺒﻬﺎ َ ْ ُ‬ ‫ﻧﺼﻴﺤﺔ( َ ﱠ‬
‫ﺧﺎﺻﺔ‪-‬؛ َ َ َ َ‬ ‫َ‬ ‫اﻟﻌﻠﻤﻴﺔ)‪ (١‬ﱠ ﱠ‬
‫اﻟﺼﺤﺒﺔ ِ ْ ِ ﱠ ُ‬
‫اﻟﻌﻠﻤﻴـﺔ ﱠ ْ ِ ﱠ ُ‬
‫اﻟﺪﻋﻮﻳـﺔ‬ ‫ﲨﻌﺘﻬﻢ ﱡ ْ َ ُ‬ ‫اﻟﺪﻳﻦ؛ َ َ َ ْ ُ‬
‫ِ‬
‫اﻟﻌﻘﻴﺪة و ﱢ‬ ‫ﻟﻪ ِﰲ‬ ‫اﳌﻌﺎﴏﻳﻦ‪ٍ َ ِ ،‬‬
‫ﻷخ َ ُ‬ ‫اﻟﻌﻠﻢ ُ ِ ِ‬ ‫ِْ ِ‬
‫‪ِ -‬ﻣﻦ اﻟﺴﻨﲔ‪ -‬أﻛﺜﺮ ِﻣﻦ َ َ ِ‬
‫ﺛﻼﺛﲔ‪...‬‬ ‫ُ‬ ‫ﱢ‬
‫وﺣﺮص‪ٍ َ ْ ِ َ ،‬‬
‫وإﺧﻼص‪َ َ َ َ ،‬‬
‫وﺷﻔﻘﺔ‪.‬‬ ‫ﺑﻌﻠﻢ‪ٍ ْ ِ َ ،‬‬
‫ورﻗﺔ؛ ِ ِ ٍ‬‫ورﻗﺔ َ َ َ‬ ‫ﻛﺘﺒﻬﺎ َ ُ‬
‫ﻟﻪ َ َ َ ً‬ ‫َ ََ َ‬
‫ِ‬
‫ﺣﺴﺪا‪.-‬‬ ‫ﻋﲆ اﷲ َ َ‬
‫أﺣﺪا ‪-‬ﻻ ﻏﻼ وﻻ َ َ‬ ‫َوﻻَ ُ َ ﱢ‬
‫ﻧﺰﻛﻲ َ َ‬
‫اﳊﻘﺪ َ ِ‬
‫ﻤﻞ ِ ْ َ‬
‫أﺣـ ِ ُ‬
‫ﺪﻳﻢ َﻋـ َ ْ ِ ُ‬
‫ﻠﻴﻬﻢ‬ ‫اﻟﻘـ َ‬ ‫َوﻻَ َ ْ‬
‫ﳛﻤﻞ ِ ْ َ‬
‫اﳊﻘﺪا‬ ‫ﻣﻦ َ ْ ِ ُ‬ ‫وﻟﻴﺲ ) َ ِ ﱡ‬
‫ﺳﻮي( َ ْ ِ‬
‫اﻟﻘﻮم َ ْ‬ ‫َ َْ َ‬

‫ﻳﺪرأ ِ َﲠﺎ َ ْ‬
‫ﻃﻴﺸﺎ‪...‬‬ ‫)| } ~  (‪ْ َ ،‬أو َ ْ َ ُ‬
‫ﺑﻨﻔﺴﻴﺔ ِ َ ٍ‬
‫ﻛﺘﺒﻬﺎ ِ َ ْ ِ ٍ‬
‫ﺷـﺪ‪َ ،‬وﻻَ َ ْ ٌ‬
‫ﺟـﺬب‪،‬‬ ‫ﻟـﻴﺲ َ َ ْ َ‬
‫ﻋﻠﻴﻬـﺎ َ ﱞ‬ ‫ﻣـﻀﺒﻮط‪َ ْ َ ،‬‬ ‫ﻫﺎدﺋﺔ َ َ َ ٍ‬
‫وﻗﻠﻢ َ ْ ُ‬ ‫ﱠ‬ ‫‪ْ َ َ ...‬‬
‫ﻓﻘﺪ َ َ َ َ‬
‫ﺿﻐﻮط‪.‬‬ ‫َوﻻ ُ ُ‬

‫ﺑﻌﻀﺎ ِﻣﻦ اﻟﻌﺒـﺎرات‪:-‬‬ ‫ً‬ ‫ﺷﻴﺌﺎ ِﻣﻦ اﻟﻜﻠﲈت ‪-‬أو‬ ‫ﻋﻨﻬﻢ ً‬ ‫ﻧﻘﻠﺖ ُ‬‫ﻛﻞ( َﻣﻦ ُ‬ ‫ﴍﻃﻲ ﰲ ) ُ ﱢ‬ ‫)‪ (١‬وﻟﻴﺲ ِﻣﻦ َ ِ‬
‫ْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻣﻮاﻓﻘﺎ ﱠإﻳﺎﻫﻢ ِﰲ َ ِ‬‫ِ‬ ‫ٍ‬ ‫ﻣﺆﻳﺪا ﳍﻢ ِﰲ ُ ﱢ‬
‫ﻛﺜﲑا( ﻣـﻦ َﻫـﺬه ﱡ ُ‬
‫اﻟﻨﻘـﻮل‪:‬‬ ‫إن ) ً‬ ‫ﺳﺎﺋﺮ َ ْ ِ ْ‬
‫أﻣﺮﻫﻢ؛ ﺑﻞ ﱠ‬ ‫ً‬ ‫ﳾء‪ ،‬أو‬ ‫ﻛﻞ َ ْ‬ ‫أﻛﻮن ﱢ ً‬ ‫َ‬ ‫أن‬
‫ْ‬
‫ﻋﻨﻬﻢ ِﻣﻦ ﻣﻘﻮﻻت!‬ ‫ﺻﺪر ُ‬ ‫أﻓﻌﺎل )ﻫﺆﻻء( ﻣﺎ َ َ َ‬ ‫ﺧﺎﻟﻒ ُ‬ ‫وﺟﻪ اﻹﻟﺰاﻣﺎت ِﳌﺎ َ َ‬ ‫ﱠإﻧﲈ ﻫﻮ ﻋﲆ ِ‬
‫َ ْ‬
‫ﺣﻮل وﻻ ُﻗﻮة ﱠإﻻ ﺑﺎﷲ‪ -‬ﻣﻦ ُ ِ ُ ِ‬
‫ﻓﻌﻠﻪ(=) َ ْ َ‬
‫ﻗﻮﻟﻪ(!!‬ ‫ﳜﺎﻟﻒ ) ْ ُ ُ‬ ‫َ ْ‬ ‫ﱠ‬ ‫رأﻳﻨﺎ ‪-‬وﻻ َ‬ ‫ﻜﻢ َ َ ْ‬‫َﻓ َ ْ‬
‫ﻣﻘﺪم َ َ ِ‬ ‫اﳉﺎﺋﺮ ِ َ ِ َ ِ‬
‫اﻟﺘﻄﺒﻴﻖ ِ‬
‫اﻟﻔﻌﻞ(!!! ‪ َ َ َ َ -‬ﱠ ُ َ‬
‫ﻓﻴﺘﻌﻤﺪﻫﺎ!‪!-‬‬ ‫ﻋﲆ ْ‬ ‫اﻟﻘﻮل ُ َ ﱠ‬
‫ﻟﻘﺎﻋﺪة‪ْ َ ) :‬‬ ‫َ‬ ‫وح)!( ﱠ ْ ِ َ‬ ‫ﻳﺴﱰ ِ ُ‬ ‫َ ْ َ َﱠ ُ‬
‫وﻳﻜﺄﻧﻪ َ ْ َ ْ‬
‫اﻷﺣـ ِ‬ ‫اﻟﻘـ ِ‬
‫ﲢﻔــﺔ َ ْ َ‬
‫ـﻮذي«‬ ‫ﻌﺒــﻮد« )‪َ ،(١٢٠/١٢‬و» ُ ْ َ‬
‫ـﻮن َاﳌ ْ ُ‬
‫ـﺎري« )‪َ ،(١٤٢/٤‬و» َﻋـ ْ‬ ‫ـﺪة َ‬
‫ﻋﻤـ َ‬ ‫َ ْ ُ‬
‫واﻧﻈــﺮ » ُ ْ‬
‫اﻟﻌﺮﰊ‪.-‬‬ ‫اﳌﺤﺼﻮل« )ص‪ِ ْ - (١١١‬‬
‫ﻻﺑﻦ َ َ ِ ّ‬ ‫)‪َ ،(٥٠/١‬و» َ ْ ُ‬
‫أﻋﻈﻢ‪:-‬‬
‫َ‬ ‫ﻣﻄﺎﻟﺐ‬
‫َ‬ ‫رﲪﻪ اﷲُ‪ -‬ﰲ »ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪-(١٠١/٥‬ﰲ‬ ‫اﺑﻦ ﱠ َ‬
‫ﺗﻴﻤﻴﺔ ‪ُ -‬‬ ‫ﺷﻴﺦ اﻹﺳﻼم ُ‬ ‫وﻗﺎل ُ‬
‫ﺑﺠﻤﻴﻊ ﻣﺎ ُ ُ‬
‫ﻳﻘﻮﻟـﻪ ﰲ‬ ‫ِ‬ ‫ﻧﻘﻮل‬ ‫ِ‬
‫وﻏﲑﻫﻢ‪-‬؛ ُ‬ ‫ﱢ‬
‫اﳌﺘﻜﻠﻤﲔ‪-‬‬ ‫ﻗﻮﻟﻪ ‪ِ -‬ﻣﻦ‬
‫ﺷﻴﺌﺎ ِﻣﻦ ِ‬
‫ذﻛﺮﻧﺎ ً‬ ‫»‪ ..‬وﻟﻴﺲ ُ ﱡ‬
‫ﻛﻞ َﻣﻦ َ َ ْ‬
‫ﺗﻜﻠﻢ ﺑﻪ«‪.‬‬ ‫ﻳﻘﺒﻞ ِﻣﻦ ُ ﱢ‬
‫ﻛﻞ َﻣﻦ َ َ ﱠ َ‬ ‫واﳊﻖ ُ َ ُ‬
‫ﱡ‬ ‫وﻏﲑه‪،-‬‬‫اﻟﺒﺎب ‪ِ -‬‬
‫ِ‬ ‫ﻫﺬا‬
 ‫‪١٠‬‬

‫ـﺔ َ ْ ِ‬
‫ﲢﻘﻴﻘـ ًـﺎ‬ ‫ﻋﻠﻤﻴــﺎ َر ِاﺋﻘــﺎ‪ َ ُ َ ،‬ﱠ َ‬
‫وﳏﻘﻘـ ً‬ ‫ـﻴﻼ ِ ْ ِ‬ ‫ـﻠﺔ َ ْ ِ‬
‫ﻣﺆﺻـ َ ً‬
‫ﺗﺄﺻـ ً‬ ‫ـﺪ ﷲ‪ َ ُ -‬ﱠ‬ ‫ـﺖ ‪ْ َ َ -‬‬
‫واﳊﻤـ ُ‬ ‫َ ََ َ‬
‫ﻓﺨﺮﺟـ ْ‬
‫ﻣﻨﻬﺠﻴﺎ َ ِ‬
‫ﻓﺎﺋﻘﺎ‪.‬‬ ‫َْ ِ‬
‫َ‬
‫ِ‬ ‫وﺟﺎزﲥﺎ‪ِ ِ ُ ْ َ ،‬‬ ‫َ َِ َ‬
‫وﳏﺪودﻳﺔ َ َ َ َ‬
‫ﺻﻔﺤﺎﲥﺎ‪.‬‬ ‫ﱠ‬ ‫ﻋﲆ َ َ ِ َ‬
‫وذﻟﻚ َ َ‬
‫ﻗﺒﻞ َ ْ ِ ِ ِ‬ ‫وﺗﻠﻜﻢ ) ﱠ ِ َ ُ‬ ‫ِ‬
‫ووﺟﻬـﺖ ِ َإﱃ َ ْ‬
‫ﻣـﻦ‬ ‫ﲬﺲ ﺳـﻨﲔ ‪-‬ﺑـﺎﻟﻴﻘﲔ‪ ُ َ ،-‬ﱢ َ‬ ‫ﻣﻜﺘﻮﺑﺔ َ ْ َ‬
‫اﻟﻨﺼﻴﺤﺔ( َ ْ ُ َ ٌ‬ ‫َ ْ ُ ُ‬
‫وﺑﻘﻴﺖ ْ ُ ً ِ ِ‬ ‫ِ‬ ‫ِ‬
‫اﻟﺪﻫﺮ‪.‬‬ ‫ﻣﻜﺘﻮﻣﺔ ﺣﻴﻨ ًﺎ َ‬
‫ﻣﻦ ﱠ ْ‬ ‫ﺑﺎﻟﴪ‪َ َ ْ َ َ َ ،‬‬‫ﻟﻪ ِ ﱢ ّ‬‫ﻛﺘﺒﺖ َ ُ‬
‫ُ َ‬
‫ووﻗـﻊ ِ‬
‫اﻻﺑﺘـﺪاع!‪ْ َ َ َ َ :-‬‬ ‫واﻧﻜـﺸﻒ ِ َ‬ ‫أن َ ﱠ‬ ‫‪َ ِ ...‬إﱃ َ ْ‬
‫ﻓﻈﻬـﺮت‪،‬‬ ‫اﻟﻘﻨـﺎع‪ْ َ َ َ َ -‬‬ ‫اﻟـﺼﺎع‪َ َ َ ْ َ ،‬‬
‫ﻃﻒ ﱠ‬
‫واﻧﺘﴩت َ ُ ُ ِ َ ْ‬
‫وﺗﺪووﻟﺖ‪...‬‬ ‫وﻧﴩت‪ْ َ َ َ ْ َ ،‬‬ ‫ِ‬
‫َُ َ‬

‫ﻫﻮ ُ َ‬
‫اﳌﺮاد‪.-‬‬ ‫ﻗﻄﻌﺎ‪ -‬ﰲ اﻷﺻﻞ ‪َ ُ -‬‬ ‫ﻛﺎن َ ِ َ‬
‫ذﻟﻚ ‪ً ْ َ -‬‬ ‫وﻣﺎ َ َ‬ ‫َ َ‬
‫اﻟﺴﺪاد‪...‬‬ ‫َواﷲُ َ ِ ﱡ‬
‫وﱄ ﱠ َ‬
‫ِ‬
‫وﻟﻜــﻦ؛ ) ‪([ Z Y X W‬؛ َ َ َ ﱠ‬
‫ﻳﻜــﻮن َ ﱢ‬
‫ﳊﻘﻬــﺎ‬ ‫ﻧــﴩﻫﺎ َ ُ ُ‬
‫ﻓﻠﻌــﻞ َ ْ َ َ‬ ‫ََ ْ‬
‫َ ََْ‬
‫أﻛﺜﺮ َ َ ُ ً‬
‫ﲡﺎوﺑﺎ‪َ ،‬وَُﻗﺒﻮﻻ‪..‬‬

‫ﻓﻴﻬــﺎ ِ ْ ً‬
‫ﻋﻠــﲈ‬ ‫اﻟﻨــﺼﻴﺤﺔ( ‪ِ -‬ﺟــﺪا‪-‬؛ َﻟـــﲈ َ ُ ِ‬
‫رأﻳــﺖ َ‬ ‫ﱠ َ ْ‬ ‫ﻫــﺬه ) ﱠ ِ َ ُ‬ ‫أﻋﺠﺒﺘﻨــﻲ ِ ِ‬
‫َ‬
‫وﻟﻘــﺪ َ ْ ْ ِ‬
‫‪َ َ ْ َ َ َ ...‬‬
‫اﻟﻨﺒِ ـﱢﻲ ﷺ ‪:‬‬ ‫ﲢﻘﻴﻘـ ًـﺎ ِ َﻟﻘـ ْ ِ‬
‫ـﻮل ﱠ‬ ‫وﻟﻄﻔـ ًـﺎ)‪-(١‬؛ َ ْ ِ‬
‫ـﺪﻳﺎ َ ُ ْ‬
‫وﻫـ ْ ً‬ ‫ـﱪا‪ْ ِ َ ،‬‬
‫ورﻓﻘـ ًـﺎ َ َ‬ ‫وﺻـ ْ ً‬ ‫وﺣﻠـ ً ِ‬
‫ـﲈ‪َ ،‬وﻟﻴﻨـ ًـﺎ َ َ‬ ‫َ ِْ‬
‫اﻟﻨﺼﻴﺤﺔ«)‪.(٢‬‬ ‫ِ‬
‫اﻟﺪﻳﻦ ﱠ َ‬ ‫» ﱢ ُ‬

‫أﲨﻞ َﻣﺎ ِﻗﻴﻞ‪:‬‬

‫وﻣﺎ َ ْ َ َ‬
‫)‪َ َ (١‬‬
‫ِ‬
‫ﺘﺴﻠﻴﻢ َ ﱡ ْ‬
‫واﻟﻠﻄـ ُ‬
‫ﻒ‬ ‫ود َﻓـ َ ْ َ ُ‬
‫ﻴﺰرﻋـُﻪ اﻟـ ﱠ ْ ُ‬ ‫ُ ﱞ‬ ‫ﺑﻴﻨﻬﻢ‬ ‫دﻫﺮا َ ْ َ‬
‫ﻟﻴﺲ َ ْ َ ُ ُ‬ ‫اﻟﻨﺎس َ ْ ً‬ ‫ﻗﺪ َ ْ ُ ُ‬
‫ﻳﻤﻜﺚ ﱠ ُ‬ ‫َْ‬
‫ِ‬ ‫رواه ِ‬
‫رﴈ اﷲُ َﻋﻨْﻪ‪.-‬‬
‫اﻟﺪاري ‪َ َ -‬‬ ‫ﲤﻴﻢ ﱠ ِ ّ‬ ‫ﻋﻦ َ ٍ‬
‫ﻣﺴﻠﻢ )‪ْ َ (٥٥‬‬ ‫)‪ْ ُ ُ َ َ (٢‬‬
‫‪١١‬‬

‫ﺳﻬﻞ«)‪.(١‬‬ ‫ﻫﲔ َ ﱢ ٍ‬
‫ﻟﲔ َ ِ ٍ‬ ‫ﻛﻞ َ ﱢ ٍ‬
‫ﻋﲆ ُ ﱢ‬
‫اﻟﻨﺎر َ َ‬ ‫َ ِِ‬
‫وﻗﻮﻟﻪ ﷺ‪ ِ » :‬ﱠ‬
‫ﻗﺮﻳﺐ َ ْ‬ ‫ﺣﺮم ﱠ َ‬
‫إن اﷲَ َ ﱠ َ‬ ‫َ ْ‬
‫ﻣﻌﻠﲈ ُ َ ﱢ ً‬
‫ﻣﻴﴪا«)‪.(٢‬‬ ‫ﻣﺘﻌﻨﺘﺎ‪ ،‬وﻟﻜﻦ َ ِ‬
‫ﺑﻌﺜﻨﻲ ُ َ ﱢ ً‬ ‫ﻣﻌﻨﺘﺎ‪ ،‬وﻻ ُ َ َ ﱢ ً‬ ‫إن اﷲَ ﱂ ْ ِ‬
‫ﻳﺒﻌﺜﻨﻲ ُ َ ﱢ ً‬ ‫ِ‬
‫وﻗﻮﻟﻪ ﷺ‪ » :‬ﱠ‬
‫ْ ََ‬ ‫َْ‬
‫وإن ِ ِ‬
‫اﻟـﺴﲈء‪-‬‬
‫ورب ﱠ َ‬ ‫ﱠُ‬
‫اﻟﴩﻋﻴﺔ ‪ َ َ -‬ﱢ‬ ‫اﻟﻨﺼﻮص‬
‫ُ‬ ‫ﺗﺪل ﻋﻠﻴﻬﺎ ﻫﺬه ﱡ‬ ‫ﻫﺬه اﻷَ ْ َ‬
‫ﺧﻼق اﻟﺘﻲ َ ُ ﱡ‬ ‫َِﱠ َ‬
‫ﱠِ‬ ‫ِ‬ ‫وآداب َ ِ‬ ‫ِ‬
‫اﻟـﺴﻨﺔ‬ ‫ﻣـﻦ َ ْ ِ‬
‫أﻫـﻞ ﱡ‬ ‫اﻟـﱪ َ ِ ْ َ‬
‫واﻹﺣـﺴﺎن‪ْ -‬‬ ‫ذوي ِ ﱢ‬ ‫أﺻﺤﺎب ِ َ‬
‫اﻹﻳـﲈن‪ُ َ َ ،‬‬ ‫أﺧﻼق َ ْ َ ِ‬
‫ﳍﻲ َ ْ َ ُ‬
‫َ َ‬
‫َ ُْ‬
‫واﻟﻘﺮآن‪.-‬‬

‫ﻓﻬـﻲ َ َ‬
‫اﻷﺳـﺎس‬ ‫ﻋﻠﻴﻬﺎ؛ َ ِ‬ ‫ﻟﻴﻬﺎ؛ ِ ْ ِ ِ‬
‫ﻟﻼﺟﺘﲈع َ َ ْ َ‬
‫ٍ‬
‫ﺑﺤﺎﺟﺔ إِ َ ْ َ‬
‫ﻧﺤﻦ ِ َ َ‬
‫ﻛﻢ َ ْ ُ‬ ‫وﺣﺪه‪ُ َ ْ َ -‬‬
‫ﻳﻌﻠﻢ َ ْ‬ ‫َواﷲُ ‪ُ َ ْ َ -‬‬
‫اﻟﻨﺎس‪:‬‬ ‫ﰲ ْ ِ ِ‬
‫اﺟﺘﲈع ﱠ‬

‫)!‪- , + * ) ( .& %$ #.‬‬

‫‪. (0/.‬‬

‫)) * ‪: 9 8 7 6 5 4 3 2 1 0 / . - , +‬‬
‫; < = > ? (‪.‬‬

‫اﻟﱰ ِﻏﻴﺐ« )‪.(١٧٤٤‬‬ ‫ِ‬

‫)‪َ » (١‬ﺻﺤﻴﺢ ﱠ ْ‬
‫ﻣﺴﻠﻢ )‪ (١٤٧٨‬ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ اﷲ‪.‬‬
‫ٌ‬ ‫رواه‬
‫)‪ُ (٢‬‬
‫َُأﻗﻮل ‪-‬ﻓﻮا َ‬
‫أﺳﻔﺎه‪:-‬‬
‫وﻟﻸﺳﻒ ﱠ ِ‬
‫اﻟﺒﻌﺾ!( ‪ِ َ ِ -‬‬
‫وﻛﻠـﲈ‬ ‫ﺗﻌﻨﺖ!( َ ْ َ َ‬
‫أﻛﺜـﺮ‪ ُ َ ،‬ﱠ َ‬ ‫اﻟﺪاﻋﻲ إﱃ اﷲ ‪-‬ﺗﻌﺎﱃ‪ ُ -‬ﱠ َ‬
‫ﻛﻠﲈ ) َ َ ﱠ َ‬ ‫َ‬ ‫اﻟﺸﺪﻳﺪ‪ َ -‬ﱠ‬
‫أن‬ ‫َ َ‬ ‫ﻳﻈﻦ ) َ ْ ُ‬‫َ ُ ﱡ‬
‫ﻛﺎن َ ِ‬
‫ﺳﻠﻔﻴﺎ َ ْ َ‬ ‫ﻋﻨﻒ!( َ ْ َ‬ ‫ﺗﺸﺪد( َ ْ َ‬
‫أﻛﺜﺮ!!!‬ ‫أﻛﺜﺮ‪َ َ َ :‬‬ ‫أﻛﺜﺮ‪ ُ َ ،‬ﱠ َ‬
‫وﻛﻠﲈ ) َ ﱠ َ‬ ‫)َ َ ﱠ َ‬
‫ﻓﺎﺳﺪ ‪ِ -‬ﺟﺪا‪.-‬‬‫ﻇﻦ َ ِ ٌ‬ ‫ِ‬
‫وﻫﺬا ‪َ-‬واﻟﻠـﻪ‪ َ -‬ﱞ‬ ‫َ َ َ‬
‫ﻧﻘﺪه‪ُ ُ ْ َ َ ،‬‬
‫وﻧﻘﻀﻪ‪...‬‬ ‫َ َ َِْ‬
‫وﺳﻴﺄﰐ َ ْ ُ ُ‬
‫ﺗﻌﺮﻓﻮﳖﻢ!‬
‫َ‬ ‫وﻛﲈ ﻗﻴﻞ‪ِ :‬ﻣﻦ ِ‬
‫آﺛﺎرﻫﻢ‬
 ‫‪١٢‬‬

‫أﻋـﻮام!!‪َ ِ -‬إﱃ ِ ْ ِ‬
‫ﻣﺜـﻞ َﻫـﺬه‬ ‫ﻣﻨـﺬ َ ْ َ‬‫ﺑـﻞ ُ ْ ُ‬
‫اﻷﻳـﺎم‪ْ َ -‬‬ ‫ِِ‬
‫ﻣﺎﺳﺔ ‪َ -‬ﻫﺬه َ ﱠ‬ ‫اﳊﺎﺟﺔ َ ﱠ ً‬ ‫ﻛﺎﻧﺖ َ َ ُ‬ ‫ﻟـﲈ َ َ‬‫َو َ ﱠ‬
‫ً ِ‬ ‫ِ‬ ‫ﻧـﴩﻫﺎ‪ِ ْ َ َ ،‬‬ ‫ﻛﺎن ﻻَ ﱠ ِ‬ ‫ِ‬
‫ﻣـﻦ‬
‫ﺑﻌـﻀﺎ!( ْ‬ ‫ﺗﻌـﺎﻟﺞ ) َ ْ‬
‫ﻟﻌﻠﻬـﺎ ُ َ ُ‬ ‫درﻫـﺎ؛ َ َ ﱠ َ‬‫وﻧﺜـﺮ ُ ﱢ َ‬ ‫ﻣـﻦ َ ْ ِ َ‬ ‫ﺑﺪ ْ‬ ‫اﻟﻨﺼﻴﺤﺔ(‪ُ َ َ :‬‬ ‫) ﱠ َ‬
‫ﻣﻦ َ ْ َ ِ َ‬
‫أدواﺋﻨـﺎ؛ َ َ ْ َ ُ‬
‫وﲡﻤـﻊ‬ ‫ِ‬
‫ﻣﻮاﺿﻊ( ْ‬
‫ِ‬
‫وﺗﺪاوي ) َ َ َ‬
‫ِ‬
‫ﺟﺮاﺣﺎﺗﻨﺎ‪ِ َ ُ َ ،‬‬ ‫ﻣﻦ ِ‬ ‫وﺗﻠﻤﻠﻢ ) َ ً ِ‬
‫ﺷﻴﺌﺎ( ْ‬
‫ِ‬
‫أﻣﺮاﺿﻨﺎ‪ْ ُ ْ َ ُ َ ،‬‬ ‫ََْ ِ َ‬
‫ﺷﺘﻰ؛ ِﻣﻨﻬﺎ)‪:(٢‬‬ ‫ﺿﻴﻊ ﱠ‬‫ﻋﻠﻤﻴﺔ ِﰲ ﻣﻮا َ‬
‫ﺗﺄﺻﻴﻼت ِ ْ ِ ٍ‬
‫ﱠ‬
‫ٍ‬ ‫ﻣﻦ‬ ‫ﺷﻤﻠﻨﺎ)‪(١‬؛ َ ِﳌﺎ ْ ِ‬
‫ﺣﻮﺗﻪ ْ‬ ‫َ َ ُ‬ ‫ﻣﺘﻔﺮق َ ْ ِ َ‬
‫ََُﱢ َ‬
‫ﻣﻌﺘﱪة ) ِ ٍ‬
‫ﻣﻘﻨﻌﺔ(‪.‬‬ ‫ٍ‬ ‫ٍ‬
‫وأﺳﺒﺎب‬ ‫‪ -‬اﳉﺮح ﳛﺘﺎج إﱃ ﱠ ٍ‬
‫أدﻟﺔ‬
‫ُ َ‬ ‫ُ‬ ‫ُ‬
‫ﻣﻨﻪ ‪ُ -‬ﻗﺒـﻮﻻً‬ ‫ِ ِ‬ ‫ِ‬
‫اﳌﻔﴪ( ُ‬ ‫اﻟﻌﻠﲈء ﰲ ) ﱠ‬ ‫ﳜﺘﻠﻒ ُ‬‫ُ‬ ‫اﳌﺒﻬﻢ‪ ،‬وﻗﺪ‬ ‫اﳉﺮح ُ ْ َ‬
‫ِ‬ ‫ﺗﻔﺴﲑ‬ ‫ُ‬
‫اﺷﱰاط‬ ‫‪-‬‬
‫ﺑﻌﻀﻬﻢ‪.‬‬ ‫أﺣﻴﺎﻧﺎ ﻋﻨﺪ ِ‬ ‫ً‬ ‫ﻓﲑد‬
‫وردا‪-‬؛ ُ ﱠ‬

‫أﻫﻠﻪ ُ ْ َ ﱡ‬
‫اﳌﺨﺘﺼﻮن ﻓﻴﻪ‪.‬‬ ‫ِ‬
‫واﻟﺘﻌﺪﻳﻞ ﻟﻪ ُ‬ ‫ِ‬
‫اﳉﺮح‬ ‫‪ُ -‬‬
‫ﻋﻠﻢ‬

‫ـﺒﺒﺎ ﰲ اﳋُــﺼﻮﻣﺔ أو‬ ‫اﻟﻨﻘـ ِ‬

‫ـﺪ؛ ﻟــﻴﺲ ﺳـ ً‬ ‫ـﺘﻼف ‪-‬ﻗﺒــﻮﻻً وردا‪ -‬ﰲ ﻋـ ِ‬
‫ـﺎﱂ ﱠ ْ‬ ‫‪ -‬اﻻﺧـ ُ‬
‫أﺻﻮﻟﻪ‪ ،‬وﺑﻀﻮاﺑﻄِِﻪ)‪.(٣‬‬
‫اﻹﺳﻘﺎط ﻣﺎ دام ﻋﲆ ُ ِ‬

‫اﻟﺴﻠﻔﻴﺔ اﻟﺼﺤﻴﺤﺔ‪.-‬‬ ‫وأﺻﺤﺎب اﻟﻌﻘﻴﺪة‬ ‫اﳊﻖ‪،‬‬ ‫دﻋﺎة ﻣﻨﻬﺞ ﱠ َ‬

‫اﻟﺴﻠﻒ ّ‬ ‫ﻧﺤﻦ ُ َ‬ ‫)‪ِ َ ِ َ (١‬‬
‫ﱠ‬ ‫َ‬ ‫وذﻟﻚ ﻓﻴﻨﺎ ‪ُ -‬‬ ‫َ‬
‫ِ‬
‫ﴎورﻳـﲔ( و) ُ ْ ِ ﱢ‬
‫ﻗﻄﺒﻴـﲔ(‪،‬‬ ‫ﱢ‬ ‫اﻟﺒـﺪع ُ‬
‫واﳌﺒﺘـﺪﻋﲔ ‪-‬ﻣـﻦ ) ُ‬ ‫ِ‬ ‫ً‬
‫ﻓـﻀﻼ ﻋـﻦ أﻫـﻞ‬ ‫ﻻ )ُﻋﻤﻮم اﳌﺴﻠﻤﲔ!(؛‬
‫ﺗﻜﻔﲑﻳﲔ(‪ ،‬و‪ ..‬و‪ ..‬و‪!!!-..‬‬ ‫ﱢ‬ ‫و)‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫أوﱃ ِ َ ْ ُ‬
‫ﺑﺎﳌﻌﺮوف!‬ ‫وﻛﲈ ﻗﻴﻞ‪َ ُ َ ْ َ :‬‬
‫اﻷﻗﺮﺑﻮن َ ْ َ‬ ‫آﺧﺮ‪ٌ َ ِ َ َ ،‬‬
‫وﻃﺮﻳﻘﺔ ُ ْ َ‬
‫أﺧﺮى‪َ َ َ ...‬‬ ‫ﺳﺒﻴﻞ َ ُ‬‫ﲠﺬا ‪ٌ ِ َ -‬‬
‫ﻓﻠﻬﺆﻻء ‪َ َ ِ -‬‬
‫َ َُ‬
‫ِ ِ‬ ‫َ‬ ‫ﻣﻦ ِ َ ِ‬ ‫ِ‬
‫اﻟﻜﺘـﺎب‬
‫َ‬ ‫ﻗﺮاءﺗـﻪ‬ ‫ﺑﻌـﺪ‬
‫ﺑـﺎرك اﷲُ ﻟـﻪ‪َ -‬‬ ‫أﺣﺪ ﺗﻼﻣـﺬﰐ ‪-‬‬ ‫ﻛﺘﺎﰊ‪َ-‬ﻫﺬا‪ُ-‬ﻫﻨﺎ‪ُ -‬‬ ‫ﳋﺼﻬﺎ ‪ْ -‬‬ ‫)‪ (٢‬وﻗﺪ َ ﱠ َ‬
‫ﻗﺒﻞ ِ‬
‫ﻃﺒﻌﻪ‪:-‬‬ ‫‪َ -‬‬
‫وﻓﻘﻨﻲ اﷲُ ‪-‬ﺗﻌﺎﱃ‪ -‬ﻟﺘﻮزﻳﻊ ﻋﴩات اﻟﻨﱡﺴﺦ )اﳋﺎﺻﺔ( ِﻣﻦ ﻛﺘـﺎﰊ ‪-‬ﻫـﺬا‪ -‬ﻗﺒـﻞ َ ِ ِ‬
‫ﻃﺒﻌـﻪ‬ ‫)ﺗﻨﺒﻴﻪ(‪ :‬ﱠ َ ِ‬
‫ْ‬ ‫ﱠ‬ ‫َ‬ ‫ٌ‬
‫اﳌﺴﺎﺋﻞ اﻟﺪﻗﻴﻘﺔ‪ِ.‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ٍ‬
‫ِ‬ ‫ﺑﻤﻼﺣﻈﺎﲥﻢ ﰲ ﻫﺬه‬ ‫وﻃﻠﺒﺘﻪ‪-‬؛ َ ْ َ َ‬
‫ﻷﻧﺘﻔﻊ ُ‬ ‫وﻧﴩه‪ -‬ﻋﲆ ﲨﺎﻋﺔ ﻣﻦ أﻫﻞ اﻟﻌﻠﻢ‪َ َ َ ،‬‬ ‫ِ‬
‫اﳉﻤﻴﻊ ً‬
‫ﺧﲑا‪.‬‬ ‫ﻓﺠﺰى اﷲُ‬ ‫ﺑﺤﻤﺪ اﷲ‪-‬؛ َ‬ ‫ِ‬ ‫ﻛﺜﲑ ِﻣﻦ ذﻟﻚ ‪-‬‬ ‫وﻗﺪ َ َ َ‬
‫َ‬ ‫ﺣﺼﻞ ٌ‬
‫ﻷي ﲤﻮﻳﻪ‪...-‬‬‫دﻓﻌﺎ ﱢ‬ ‫ﻟﺰاﻣﺎ‪-‬ﺣﺎﻻً!‪) -‬ص‪ -(٣١٧‬ﱠﳑﺎ ﻳﺄﰐ‪-‬؛ ِ ْ ِ‬
‫ﻻﺳﺘﻜﲈل ﻓﺎﺋﺪة ﻫﺬا اﻟﺘﻨﺒﻴﻪ ‪ً -‬‬ ‫واﻧﻈﺮ ‪ً ِ -‬‬ ‫ُ‬
‫اﳊﻖ ِ‬
‫ﺑﺴﺒﺒﻪ‪...‬‬ ‫ﺑﺎﻻﺧﺘﻼف ‪ِ-‬ﻣﻦ ﺣﻴﺚ ﻫﻮ‪ ،-‬وﻟﺴﻨﺎ ُ َ ﱢ ُ‬
‫ﳖﻮن ﱠ‬ ‫ِ‬ ‫ﻧﺤﺘﺞ‬
‫ﱡ‬ ‫)‪ْ َ َ (٣‬‬
‫ﻓﻠﺴﻨﺎ‬
‫اﻟﻈﻨﻮن!!‬ ‫ﺧﻴﺎﻻت ﱡ‬
‫ُ‬ ‫ﺗﻄﺶ ُ‬
‫ﺑﻜﻢ‬ ‫اﳌﺤﺒﻮن‪ ،-‬وﻻ َ ِ ْ‬ ‫ِ‬
‫ﻓﺘﺄﻣﻠﻮا ‪ -‬ﱡأﳞﺎ ُ ﱡ‬ ‫ﱠ‬
‫‪١٣‬‬

‫ﺳﺒﺒﺎ ﱠ ْ ِ‬
‫ﻟﻠﻄﻌﻦ ﻓﻴﻪ‪.‬‬ ‫ﻳﻌﺪ ً‬‫ﻣﻌﺪل ﻻ ُ ﱡ‬ ‫ٍ‬
‫ﺟﺎرح أو ﱢ‬ ‫ِ‬
‫ﺑﻘﻮل‬ ‫اﻋﺘﺪاد َ ٍ‬
‫أﺣﺪ‬ ‫ِ‬ ‫‪ -‬ﻋﺪم‬
‫َ‬
‫أﻋ ُ ِ‬ ‫واﻟﺼﻠﺤﺎء َ َ ِ‬ ‫ِ‬
‫اﻟﻨﺎس‪.‬‬
‫ﲔ ﱠ‬ ‫ﺳﻘﻂ ﻣﻦ ْ‬ ‫اﻟﻌﻠﲈء ﱡ َ َ َ‬ ‫َ‬
‫اﻟﻮﻗﻴﻌﺔ ﰲ ُ‬ ‫‪َ -‬ﻣﻦ َ ْ َ َ‬
‫أﻛﺜﺮ‬
‫ِ‬
‫أﺻـﻮل‬ ‫َ‬
‫واﳌﺨﺎﻟﻒ ﰲ‬ ‫اﺗﻔﺎق ُ ِ‬
‫اﳌﺨﺎﻟﻒ‬ ‫أﺻﻮل ﱠ ْ ِ‬
‫اﻟﻨﻘﺪ ‪-‬ﻣﻊ ﱢ ِ‬ ‫ِ‬ ‫ﺗﻨﺰﻳﻞ ُ‬
‫ِ‬ ‫‪ُ ِ -‬‬
‫اﳋﻼف ﰲ‬
‫اﻟﻮد واﻹﺧﺎء‪.‬‬
‫ﻳﻔﺴﺪ ُ ﱠ‬ ‫ً‬
‫وﺗﻔﺼﻴﻼ‪ :-‬ﻻ ُ ُ‬ ‫اﻟﻌﻘﻴﺪة واﳌﻨﻬﺞ ‪ً ُ -‬‬
‫ﲨﻠﺔ‬
‫ِ‬
‫أﺧﻮه َ ُ‬
‫ﺧﻄﺄه‪.‬‬ ‫ُ‬ ‫ﻓﻴﺼﺤﺢ ُﻟﻪ‬ ‫ً‬
‫ﺗﻌﺪﻳﻼ‪ ُ ،-‬ﱢ ُ‬ ‫ً‬
‫ﺟﺮﺣﺎ أو‬ ‫‪ -‬اﻟﻌﺎﱂ ُ ﻗﺪ ُ ُ‬
‫ﳜﻄﺊ ‪-‬‬
‫اﳉﺮح‪.‬‬ ‫إﻧﺼﺎﻓﺎ َﳌﻦ َ َ َ‬
‫وﻗﻊ ﻋﻠﻴﻪ ﻫﺬا َ‬ ‫ً‬ ‫ٍ‬
‫ﺟﺎرح‬ ‫اﳉﺮح ِ‬
‫ﺑﻐﲑ‬ ‫ُ‬ ‫‪َُ -‬ﻳﺮ ﱡد‬
‫ﻣﻘﺼﺪ ﴍﻋﻲ ٍ‬
‫ﻋﺎل‪.‬‬ ‫ﺷﲈﺗﺔ اﻷﻋﺪاء َ ٌ‬ ‫‪ -‬ﱡ ُ‬
‫ﲡﻨﺐ َ‬
‫ّ‬
‫ِ‬ ‫ِ‬ ‫‪ُ -‬‬
‫دﻋـﺎة‬
‫واﻟـﺼﱪ( ‪-‬ﺑـﲔ ُ‬
‫ﱠ ْ‬ ‫ﺑـﺎﳊﻖ‬
‫ﱢ‬ ‫اﻟﺘﻌﺎون ﱠ ْ ﱢ‬
‫اﻟﴩﻋﻲ واﻟﺘﻮاﴆ‬ ‫ُ‬ ‫إﻋﲈل ﻗﺎﻋﺪة )‬
‫ِ‬
‫اﳊﺠﺔ‪.‬‬ ‫اﳌﻨﻬﺞ ﱠ َ ﱢ‬
‫اﻟﺴﻠﻔﻲ‪ -‬ﺣﺘﻰ ﺗﻘﻮم ُ ﱠ‬ ‫َ ِ‬
‫واﻟﺒﻴﺎن ﰲ ِ‬
‫ﻧﻘﺪ أﻫﻞ ِ‬ ‫ُ‬ ‫ُ‬ ‫ﻃﺮﻳﻘﺔ َ ِ‬
‫اﻟﺒـﺪع واﻷﺧﻄـﺎء؛ ﺣﺘـﻰ‬ ‫اﻟﺘﻔﺼﻴﻞ‬ ‫ُ ﱠ‬
‫اﻟﺴﻠﻒ‪:‬‬ ‫‪-‬‬
‫ﺳﺒﻴﻞ ُ ِ ِ‬
‫واﳌﻔﺴﺪﻳﻦ‪.‬‬ ‫وﺗﺴﺘﺒﲔ ُ‬
‫َ‬ ‫ﻳﺘﺒﲔ ﺧﻄﺄ اﳌﺠﺘﻬﺪﻳﻦ‪،‬‬
‫ﱠ‬
‫اﳊﺠـ ِ‬
‫ـﺞ‪،‬‬ ‫ِ‬ ‫ِ‬ ‫ـﻒ ُﻋﻠــﲈء اﻟـ َ ِ‬
‫ـﺴﻠﻒ ﺑﺈﺻـ ِ‬
‫ـﺪار اﻷﺣﻜـ ِ‬ ‫ﻳﻜﺘـ ِ‬‫‪ -‬ﱂ ْ ْ َ‬
‫ـﺎم ﺑــﺪون إﻗﺎﻣــﺔ ُ َ‬ ‫ُ ﱠ‬
‫ِ‬
‫واﻟﱪاﻫﲔ ) ُ ْ َ‬
‫اﳌﻘﻨﻌﺔ(‪.‬‬
‫ﺑﺨــﻼف ﱠ َ ﱡ ِ‬
‫اﻟﺘــﺸﺪد‬ ‫ِ‬ ‫اﻷﻧــﺎة اﻟﺘــﻲ ﳛﺒﻬــﺎ اﷲُ؛ ِ‬
‫اﻟــﴩﻋﻲ ِﻣــﻦ َ ِ‬
‫ِ‬ ‫ﱡ ُ‬ ‫‪-‬‬
‫ﱡ‬ ‫اﻟﺘﻮﺳــﻂ ﱠ ْ ﱡ‬
‫)‪(١‬‬

‫ِ‬
‫اﻟﴩﻋﻲ‪.‬‬ ‫ِ‬
‫ﻏﲑ ﱠ ْ ﱢ‬
‫وأﴍت ِ َ ِ‬
‫إﻟﻴـﻪ ِﰲ‬ ‫ﻫـﺬا ﱠ َ ﱡ ِ‬ ‫ﺗﻌﺎﱃ‪َ ِ -‬إﱃ َ َ ِ‬ ‫َﺒﻬﺖ َ ِ ً‬
‫ﻗﺪﻳﲈ ‪ِ ْ َ ِ -‬‬
‫اﳌـﺬﻣﻮم‪ْ ُ ْ َ َ َ ،‬‬‫اﻟﺘـﺸﺪد َ ْ ُ‬ ‫ﺧﻠـﻞ َ َ‬ ‫ﺑﻔﻀﻞ اﷲ‪َ َ َ -‬‬ ‫)‪ْ َ َ (١‬‬
‫وﻗﺪ َﺗﻨ ﱠ ْ ُ‬
‫اﻟﺪﻋﻮﻳﺔ« )ص‪َ ِ ُ -١٠‬‬
‫ﻃﺒﻊ َﺳﻨَﺔ‬ ‫واﻗﻌﻴﺔ ِﰲ َ َ ِ ِ‬
‫اﳌﻨﺎﻫﺞ ﱠ َ ِ ﱠ‬
‫ِِ‬
‫رؤﻳﺔ َ ﱠ‬ ‫ﻛﺘﺎب » ُ ْ َ‬
‫ﻣﺆﻟﻔﺎﰐ؛ ُ ِ‬
‫وﻫﻮ َ ُ‬ ‫أﺣﺪ ُ َ ﱠ َ ِ َ َ‬
‫ﻋﲆ َ ِ‬
‫ﺣﻮاﳾ َ َ َ‬
‫ِ‬
‫ﺑﻌﺾ َ َ ﱠ‬ ‫َْ ِ‬
‫ِِ‬ ‫ِ‬
‫اﻟﺴﻠﻔﻴﲔ ‪ِ -‬ﰲ َ ْ ِ‬ ‫ﺑﻌﺾ ِ ْ ِ‬ ‫ِ‬ ‫ﻗﻠﺖ ‪ً ِ ُ -‬‬
‫ردودﻫﻢ!‪:-‬‬ ‫ﺑﻌﺾ ُ ُ‬ ‫إﺧﻮاﻧﻨﺎ ﱠ َ ﱢ‬ ‫ﻣﺸﲑا ِ َإﱃ َواﻗ ِﻊ َ ْ ِ َ‬ ‫ﻓﻘﺪ ُ ْ ُ‬
‫‪ ١٤١٢‬ﻫـ(؛ َ َ ْ‬
‫إﻧﺼﺎﻓﺎ َ َ َ َ ً‬
‫ﻧﻘﻮل َﻫﺬا ِ ْ َ ً‬ ‫ﻏﻠﻮ ﻻَ َ ْ َ‬
‫ﻧﺮﺿﺎه؛ َ ُ ُ‬ ‫ِ ِ‬ ‫ﻛﺎن ِﰲ َ َ ِ‬ ‫»َ ِْ‬
‫وأﻣﺎﻧﺔ«!‬ ‫ﻧﻮع ُ ُ ﱟ‬
‫اﻟﺒﻌﺾ( ﻣ ْ ُﻨﻬﻢ َ ْ ُ‬ ‫ﻛﻼم ) َ ْ‬ ‫وإن َ َ‬
 ‫‪١٤‬‬

‫ﳚَ َ‬
‫ﻌـﻞ‬ ‫ﻫﺠﺮا ِوﻗﺎﺋﻴـﺎ‪ ،‬وﻻ ِ‬
‫ﻳﻌﻨـﻲ ﻫـﺬا ْ‬ ‫أﻫﻞ ِ َ ِ‬
‫اﻟﺒﺪع َ ْ ً‬ ‫ﳞﺠﺮ َ‬ ‫‪ -‬ﻋﲆ ﱢ ِ‬
‫اﳌﻘﻠﺪ ْ‬
‫أن َ ْ‬ ‫َْ‬ ‫أن ُ َ‬
‫ﺷﻐﻠﻪ ﱠ ِ‬
‫اﻟﺸﺎﻏﻞ‪.‬‬ ‫واﻟﺘﺒﺪﻳﻊ ُ ْ َ ُ‬
‫َ‬ ‫اﳉﺮح‬
‫َ َ‬
‫ﻳـﺪﺧﻠﻮا ﰲ ِ ْ َ ِ‬
‫اﻟﻔﺘﻨـﺔ‪ ،‬أو ﳜﻮﺿـﻮا ﻓﻴﻬـﺎ‪ ،‬ﱠ‬ ‫‪ -‬ﻋـﲆ ﱠ ِ‬
‫اﻟـﺸﺒﺎب ﱠأﻻ ْ ُ ُ‬
‫وإﻻ َﺟـ َ َ ْ ُ‬
‫ـﺮﻓﺘﻬﻢ‬
‫ﻳﺪﻋﻮا ِ‬ ‫وﻣﺰﻗﺘﻬﻢ؛ وﻋﻠﻴﻬﻢ ْ‬
‫ﻟﻠﻌﻠﲈء‪.‬‬
‫اﻟﻌﻼج ُ‬
‫َ‬ ‫أن َ َ ُ‬ ‫َﱠ َُْ‬
‫ِ ِ‬
‫ﻟﻠﻤـﺼﺎﻟﺢ؛ إذ‬ ‫ﻣﺮاﻋـﺎة‬
‫ً‬ ‫ٍ‬
‫أﺷﺨﺎص ُ‬ ‫اﻟﻨﺎﺻﺤﲔ ﻗﺪ ُ ُ َ‬
‫ﻳﺴﻜﺘﻮن ﻋﻦ‬ ‫اﻟﻌﻠﲈء ﱠ ِ ِ َ‬ ‫إن ُ َ‬ ‫‪ -‬ﱠ‬
‫ُ ِ‬
‫اﻟﺴﻜﻮت‪.‬‬ ‫ﻣﻔﺎﺳﺪ ْ َ ِ‬
‫أﻋﻈﻢ ﻣﻦ ﱡ‬ ‫ُ‬ ‫ُ‬ ‫اﻟﻜﻼم‬
‫ُ‬ ‫ﻳﱰﺗﺐ ﻋﲆ‬ ‫ﻗﺪ ﱠ ُ‬
‫واﳌﺴﻠﻤﲔ‪.‬‬ ‫ﻟﻺﺳﻼم ُ‬
‫ِ‬ ‫ﺳﻜﻮت ِﻏﺸﺎ‬‫ٍ‬
‫ﻛﻞ ُ‬‫ﺗﴫﻳﺢ ﻧﺼﻴﺤﺔ‪ ،‬وﻻ ُ ﱠ‬ ‫ٍ‬ ‫أن ُ ﱠ‬
‫ﻛﻞ‬ ‫ﺗﻈﻦ ﱠ‬‫‪ -‬ﻻ َ ُ ﱠ‬
‫اﻟﺴﻜﻮت‪.‬‬
‫ُ‬ ‫ﳚﻮز‪ُ َ -‬‬
‫اﻟﻜﻼم‪ ،‬أو ﱡ‬ ‫ﳚﺐ ‪-‬أو ُ‬ ‫ﻳﺪرك ﻣﺘﻰ ِ ُ‬ ‫اﻟﺒﺼﲑ ُ ْ ِ ُ‬
‫ُ‬ ‫اﻟﻌﺎﻗﻞ ُ ْ ِ ُ‬
‫اﳌﻨﺼﻒ‬ ‫‪ُ ِ -‬‬
‫وﻳﺴﺘﻨﲑ ِ‬
‫ﺑﺂراﺋﻬﻢ‪.‬‬ ‫ِ‬ ‫ﻋﻠﻢ ْ‬‫ﻃﺎﻟﺐ ِ ْ ٍ‬
‫ِ‬ ‫اﻟﻮاﺟﺐ ﻋﲆ ُ ﱢ‬ ‫‪-‬‬
‫إﺧﻮاﻧﻪ‪َ َ ْ َ ،‬‬
‫َُ‬ ‫ﻳﺴﺘﺸﲑ‬
‫َ‬ ‫أن‬ ‫ﻛﻞ‬ ‫ُ‬
‫اﻟﺴﻠﻒ‪.-‬‬ ‫ﻣﻨﻬﺞ ﱠ َ‬‫ﻋﲆ َ ْ َ ِ‬ ‫اﻹﻳﲈن ‪َ َ -‬‬ ‫ﻣﺴﺎﺋﻞ ِ َ‬‫ﺑﻌﺾ َ َ ِ ِ‬ ‫ﺑﻴﺎن َ ْ ِ‬ ‫‪ُ َ َ -‬‬

‫وﳏﺒــﺔ‪،‬‬ ‫ﻟﻠــﺪﻋﺎة ِ َإﱃ اﷲ ‪ً ِ -‬‬

‫ﺗﺂﺧﻴــﺎ‪ َ َ َ ،‬ﱠ ً‬ ‫ﻧﺎﺻــﺤﺔ )ﻋﺎﻣــﺔ=ﻫﺎﻣــﺔ( ِ ﱡ َ ِ‬
‫ﱠ‬ ‫ٌَ ﱠ‬
‫دﻋــﻮة َ ِ‬
‫‪ٌ َ ْ َ -‬‬
‫واﺟﺘﲈﻋﺎ‪ً ُ َ َ َ ،‬‬
‫وﺗﻀﺎﻓﺮا‪.-‬‬ ‫َ ْ ِ ً‬

‫ﻧﺎﻓﻌﺎت‪َ ِ َ َ ،‬‬
‫وﻓﻮاﺋﺪ ُ َ َ َ‬
‫ﻣﺒﺎرﻛﺎت‪.‬‬ ‫ذﻟﻚ ِﻣﻦ َ ْ ِ ٍ ِ‬
‫ﺗﻨﺒﻴﻬﺎت َ َ‬
‫‪ِ َ ...‬‬
‫وﻏﲑ َ َ ْ َ‬ ‫َ ُْ‬
‫ﻛﺎﻟﺘﻘﺪﻣﺔ ِ َ َ ِ‬
‫ﻟﻜﺘﺎﰊ ا َ‬
‫ﻵﺧـﺮ‪:‬‬ ‫ﺗﻜﻮن َ ﱠ ْ ِ ِ‬
‫َ‬ ‫َ‬ ‫ﺑﺈذن اﷲ‪ -‬أرﺟﻮ أن‬‫اﳌﱪورة ‪ِ ْ ِ ِ -‬‬
‫اﻟﺮﺳﺎﻟﺔ َ ْ ُ َ ُ‬ ‫ِِ‬
‫وﻫﺬه ﱢ َ َ ُ‬ ‫َ َ‬
‫ِ‬ ‫اﳉﺮح ﱠ ِ‬ ‫ﺗﻄﺒﻴﻘﺎت )‪ِ ْ ِ (١‬‬
‫اﻟﻨﺎﴏة ِﰲ َ ْ ِ َ ِ‬
‫ِ‬ ‫» ََ ُِ‬
‫ﻳـﴪ اﷲُ‬ ‫واﻟﺘﻌـﺪﻳﻞ( ُ َ َ‬
‫اﳌﻌـﺎﴏة« ‪ َ -‬ﱠ َ‬ ‫ﻋﻠﻢ ) َ ْ ِ َ ْ‬ ‫اﻟﻘﻮاﻋﺪ ﱠ َ‬
‫ﻋﲆ َ ْ ٍ‬
‫ﺧﲑ َ َ َ َ‬
‫وﺑﺮﻛﺔ‪.-‬‬ ‫ِْ َ َ ُ‬
‫إﺗـﲈﻣﻪ َ َ‬

‫ِ‬ ‫َ ِ‬
‫ﺗـﴫﻓﺎت ﱠ ْ ِ َ‬ ‫وﻟﻜﻦ ِ‬
‫ﺑﺤﺜﻲ‪ ُ -‬ﱠ ُ ِ‬ ‫ِ‬ ‫وﻗﻮاﻋﺪه ِ ِ‬
‫ِ‬ ‫ِ‬
‫وﻫـﻲ‬
‫اﻟﺘﻄﺒﻴﻘـﺎت‪َ َ ،‬‬ ‫ﺟﻠـﻪ‪ -‬ﰲ َ َ ﱡ‬ ‫ﻫﻲ؛ َ َ ﱠ َ ْ‬ ‫ﻫﻮ ُﻫﻮ‪َ ُ ُ َ َ ،‬‬
‫ﻫﻲ َ‬ ‫)‪ُ ْ َ (١‬‬
‫ﻓﺎﻟﻌﻠﻢ ُ َ‬
‫ﻣﻌﺎﳉﺔ َ ِ‬
‫ٍ‬ ‫ﳛﺘﺎج َ ِ ِ‬ ‫ِ‬
‫ﻛﺜﲑ )ﻣﻨ َْﻬﺎ( ِ َإﱃ ُ َ َ َ ْ‬
‫وﺗﺴﺪﻳﺪ‪..‬‬ ‫ﱠاﻟﺘﻲ َ ْ َ ُ ٌ‬
‫‪١٥‬‬

‫اﳌـﺬﻛﻮرﻳﻦ َﻃـﻲ ِ ِ‬
‫ِ‬ ‫ﺣﺬف َ ِ‬
‫ِ‬
‫ﻫـﺬه‬ ‫ﱠ َ‬ ‫ِ‬
‫اﻷﺷـﺨﺎص‬ ‫أﺳﲈء )ﲨﻴﻊ(‬
‫َْ‬ ‫ﻟﺰوم‬ ‫وﻟﻘﺪ ْ َ َ ْ ُ‬
‫ارﺗﺄﻳﺖ ُ ُ َ‬ ‫ََ‬
‫ﻟﻜﺜـﲑ ِﻣـﻦ‬
‫ﻣﺴﺘﻮﻋﺒﺔ ِ َ ٍ‬
‫اﻟﺒﻴﺎن؛ ُ ْ َ ْ ِ َ ً‬ ‫اﻟﺘﻮﺟﻴﻪ‪َ َ ِ َ ،‬‬
‫ﺷﺎﻣﻠﺔ َ َ‬
‫ﻋﺎﻣﺔ ﱠ ِ ِ‬
‫ﺗﻜﻮن َ ﱠ َ ْ‬ ‫ﻋﲆ َ ْ‬
‫أن َ ُ َ‬ ‫اﻟﺮﺳﺎﻟﺔ؛ ِ ْ ً‬
‫ﺣﺮﺻﺎ َ َ‬ ‫َِ‬
‫ﱢ َ‬
‫اﻟﺰﻣﺎن واﳌﻜﺎن واﻷﻋﻴﺎن‪.‬‬
‫ِ‬ ‫وﺣﺘﻰ َ ْ ُ َ‬
‫ﻣﻮﺟﻬـﺔ‬ ‫ﻳﻈﻦ )!( َ ﱠ َ‬
‫أﳖﺎ ُ َ ﱠ َ ٌ‬ ‫ﻓﻼ ُ َ ﱠ‬
‫اﻟﻌﻤﻮم؛ َ َ‬‫ﻣﻠﺤﻆ ُ ُ‬‫اﻟﻨﺼﻴﺤﺔ( َ ْ َ َ‬ ‫ﻣﻀﺎﻣﲔ )‬
‫ُ‬ ‫ﺗﺄﺧﺬ‬ ‫َ َﱠ‬
‫اﻷﺳﺒﺎب‪َ ِ ْ ُ َ ،‬‬ ‫ﺑﻌﻴﻨﻪ‪ْ َ ،‬أو ِ َ ٍ ِ‬
‫ﻷﺣﺪ ِ ِ ِ‬
‫ِ ٍ‬
‫اﻷﺑﻮاب‪...‬‬‫وﺗﻐﻠﻖ َ ْ َ‬ ‫ﻓﺘﻤﻨﻊ َ ْ َ‬ ‫ﳉﻬﺔ ِ َ َ‬
‫ﺑﺬاﲥﺎ؛ َ َ ْ َ َ‬ ‫َ َ َْ‬
‫ِ‬
‫ﻟﻠﻘﻠﻮب‪:‬‬ ‫ﻟﻠﻘﺒﻮل‪ُ َ ْ َ َ ،‬‬
‫وأﻗﺮب ُ ُ‬ ‫ﻫﻜﺬا‪َ ْ َ -‬‬
‫أدﻋﻰ َ ُ‬ ‫َََﱠ‬
‫وﻟﻌﻞ َﻫﺬا ‪َ َ -‬‬
‫ِ ِ‬
‫اﳉﻮزﻳــﺔ ﰲ »ﻣﻔﺘــﺎح دار اﻟــﺴﻌﺎدة« )‪-٤٤٤/١‬‬ ‫اﺑــﻦ َ ﱢ ِ‬
‫ﻗــﻴﻢ َ ْ ﱠ‬ ‫ُ‬ ‫اﻹﻣــﺎم‬
‫ُ‬ ‫ﻗــﺎل‬
‫‪-٤٤٥‬ﺑﺘﺤﻘﻴﻘﻲ(‪:‬‬
‫ﺣﻖ أو ِ ٍ‬
‫ﺑﺎﻃﻞ‪:-‬‬ ‫اﻻﻃﻼع ﻋﲆ ُ ْ ِ‬
‫ﻛﻨﻪ اﳌﻌﻨﻰ ‪ -‬ﱟ‬ ‫أردت ﱢ َ‬
‫َ‬ ‫»ﻓﺈذا‬
‫واﳌﻴـﻞ‪ ،‬ﺛـﻢ َ ْ ِ‬ ‫ﻗﻠﺒﻚ ِﻣـﻦ ﱠ ْ ِ‬ ‫َﻓﺠﺮده ِﻣﻦ ِ ِ ِ ِ‬
‫أﻋـﻂ ﱠ َ َ‬
‫اﻟﻨﻈـﺮ‬ ‫ﱠ‬ ‫اﻟﻨﻔـﺮة َ ْ‬
‫َ‬ ‫وﺟﺮد َ ْ َ َ‬
‫ﻟﺒﺎس اﻟﻌﺒﺎرة‪ ،‬ﱢ‬ ‫َﱢ ُْ‬
‫ِ‬ ‫ﻧﺎﻇﺮا َ ْ ِ‬
‫ً‬
‫اﻹﻧﺼﺎف‪.‬‬ ‫ﺑﻌﲔ‬ ‫ﱠُ‬
‫ﺣﻘﻪ‪،‬‬
‫ﻧﻈـﺮا ﺗﺎﻣـﺎ ﱢ‬
‫ً‬ ‫ِِ‬ ‫ِ‬
‫ﺑﻜـﻞ‬ ‫ﻇﻨﻪ ﺑﻪ‪-‬‬ ‫ﳛﺴﻦ ﱠ ُ‬‫وﻣﻦ ُ َ ﱢ ُ‬ ‫أﺻﺤﺎﺑﻪ ‪َ -‬‬ ‫ﻣﻘﺎﻟﺔ‬ ‫ﺗﻜﻦ ﱠﳑﻦ ُ ُ‬
‫ﻳﻨﻈﺮ ﰲ‬ ‫وﻻ ُ‬
‫َِ‬ ‫ِِ‬ ‫ِ‬ ‫ِِ‬
‫اﻟﺸﺰ ِر ُ َ‬
‫واﳌﻼﺣﻈﺔ!!‬ ‫ﻛﻨﻈﺮ ﱠ ْ‬‫ﻇﻨﻪ ﺑﻪ‪ِ َ َ -‬‬ ‫ﻳﴘء ﱠ ُ‬
‫ُ‬ ‫وﻣﻦ‬ ‫ﻳﻨﻈﺮ ﰲ َﻣﻘﺎﻟﺔ ُﺧﺼﻮﻣﻪ ‪َ -‬‬ ‫ﺛﻢ ُ ُ‬ ‫ﻗﻠﺒﻪ! ﱠ‬
‫ﻋﻜﺴﻪ!‬ ‫ِ‬ ‫ِ‬
‫واﻟﻨﺎﻇﺮ َ ْ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻓﺎﻟﻨﺎﻇﺮ َ ْ ِ‬
‫اﳌﺤﺒﺔ ُ ُ‬ ‫ﺑﻌﲔ ﱠ‬ ‫ﻣﺴﺎوئ‪ ،‬ﱠ ُ‬ ‫َ‬ ‫اﳌﺤﺎﺳﻦ‬
‫َ‬ ‫اﻟﻌﺪاوة َﻳﺮى‬
‫ﺑﻌﲔ َ‬ ‫ﱠ ُ‬
‫اﳊﻖ‪.‬‬ ‫وارﺗﻀﺎه ِ َ ُ ِ‬
‫ﻟﻘﺒﻮل ﱢ‬ ‫ﻛﺮاﻣﺘﻪ‪ُ َ ْ ،‬‬ ‫َُ‬ ‫أراد اﷲُ‬
‫ﺳﻠﻢ ﻣﻦ ﻫﺬا إﻻ َﻣﻦ َ‬
‫وﻣﺎ ِ ِ‬
‫َ َ‬
‫وﻗﺪ َ‬
‫ﻗﻴﻞ‪:‬‬
‫ٌ‬
‫ﻛﻠﻴﻠﺔ‬ ‫ﻛﻞ ٍ‬
‫ﻋﻴﺐ‬ ‫ﲔ اﻟـﱢﺮﺿﺎ ﻋـﻦ ُ ﱢ‬
‫وﻋـ ُ‬
‫ِ‬
‫ﻤﺴﺎوﻳﺎ‬ ‫ْ ِ‬
‫اﻟﺴﺨﻂ ُﺗﺒﺪي اﻟـ‬
‫ﻋﲔ ﱡ‬
‫أن َ ْ َ‬
‫ﻛﻤـﺎ ﱠ‬
 ‫‪١٦‬‬

‫وﻗﺎل َ ُ‬
‫اﻵﺧﺮ‪:‬‬
‫ٍ‬
‫ﻋــﺪاوة ﻟــﻮ ﱠأﻧــﻬﺎ‬ ‫ِ‬
‫ﺑﻌـﲔ‬ ‫َ َ‬
‫ﻧﻈﺮوا‬
‫ﻻﺳﺘﺤﺴﻨﻮا ﻣﺎ ْ َ ْ َ‬
‫اﺳﺘﻘﺒﺤﻮا‬ ‫اﻟﺮﺿﺎ ْ َ ْ َ ُ‬ ‫ﻋﲔ ﱢ‬
‫َُْ‬
‫ﻳـﺘﻤﻜﻦ ِﻣـﻦ‬
‫ﱠ ُ‬
‫ِ‬
‫اﳌﺤـﺴﻮﺳﺎت‪ ،‬وﻻ‬ ‫ﻳـﺪرك‬ ‫ﻧﻈـﺮ َ ْ ِ‬
‫اﻟﻌـﲔ اﻟـﺬي ُ ْ ِ ُ‬ ‫ﻛﺎن ﻫـﺬا ﰲ َ َ ِ‬
‫ﻓﺈذا َ‬
‫ِ‬ ‫ﻋﺮﺿﺔ ُ‬ ‫اﻟﻘﻠﺐ اﻟﺬي ُ ْ ِ ُ‬ ‫اﻟﻈﻦ َ َ ِ‬
‫ﺑﻨﻈﺮ َ ْ ِ‬ ‫ِ‬
‫اﳌﻜﺎﺑﺮة؟!‬ ‫اﳌﻌﺎﲏ اﻟﺘﻲ ﻫﻲ ُ ْ َ ُ‬
‫َ‬ ‫ﻳﺪرك‬ ‫ُ َ‬
‫اﳌﻜﺎﺑﺮة ﻓﻴﻬﺎ؛ ﻓﲈ ﱠ ﱡ‬
‫وﻋﺪم ْ ِ ِ‬
‫اﻻﻏﱰار ﺑﻪ«‪.‬‬ ‫ِ‬ ‫ِ‬
‫اﻟﺒﺎﻃﻞ‬ ‫ورد‬ ‫اﳊﻖ َ ِ ِ‬ ‫ِ‬
‫وﻗﺒﻮﻟﻪ‪ ،‬ﱢ‬ ‫ﻣﻌﺮﻓﺔ ﱢ‬ ‫اﳌﺴﺘﻌﺎن ﻋﲆ‬
‫ُ‬ ‫واﷲُ‬

‫ُْ ُ‬
‫ﻗﻠﺖ‪:‬‬

‫اﻟﻴـﺴﲑ‪،-‬‬‫اﻟﺘﻌـﺪﻳﻞ ‪ِ -‬‬
‫ﻌـﺾ ﱠ ِ‬ ‫أردت‪َ -‬ﺑ ْ َ‬ ‫ﻧﴩ ﻫﺬه )اﻟﻨﺼﻴﺤﺔ( ‪-‬ﻛﲈ‬ ‫وﻗﺪ ْ َ َ‬
‫ََْ‬
‫َ‬ ‫ْ‬ ‫ُ‬ ‫اﻗﺘﴣ َ ْ ُ‬
‫ِ‬ ‫اﺳﻢ ) َ ٍ‬
‫زﻳـﺪ( َ ْأو ) َ ْ ٍ‬ ‫ﻟﻔﻈﻪ ِإﻻﱠ ِ ِ ْ ِ‬
‫ﺿﺒﻂ َ ْ ِ ِ‬ ‫ِ‬ ‫وﺣﺬف َ ٍ ِ‬
‫وﴎد‬
‫ﻋﻤـﺮو( ‪ْ َ َ -‬‬ ‫ﺑﺬﻛﺮ ْ ِ ْ‬ ‫ﳾء ﱠﳑﺎ ﻻَ ُ ْ ُ‬
‫ﻳﻤﻜﻦ َ ْ ُ‬ ‫َ َ ْ َ ْ‬
‫ِ‬ ‫ِ‬ ‫ﻓﻌﻠﺘﻪ َ َ ْ ُ‬ ‫ِ ِ‬
‫اﻟﻨﺼﻴﺤﺔ(!!‬ ‫ﻣﻘﺼﻮد اﻟﺮﺳﺎﻟﺔ‪ ُ ،‬ﱠ‬
‫وﻟﺐ )‬ ‫َ‬ ‫ﻷﺿﻌﺖ‬ ‫ﺣﻜﺎﻳﺘﻬﲈ!‪-‬؛ ﱠﳑﺎ ﻟﻮ ُ ُ‬
‫ﻣـﻀﻤﻮن ِ ِ‬
‫ِ‬ ‫ً ِ‬ ‫ِ‬
‫ﻫـﺬه‬‫َ‬ ‫ﻣـﻦ َ ْ ُ‬ ‫ﻛﺜـﲑا‪ْ -‬‬ ‫ً‬
‫ﻗﻠـﻴﻼ‪ ،‬وﻻ‬ ‫ﻳﻐﲑ َﺷ ْ ً‬
‫ﻴﺌﺎ ‪-‬ﻻ‬ ‫ﻛﻠﻪ‪َ -‬ﱂ ْ ُ َ ﱢ‬
‫ﻫﺬا ‪ ُ -‬ﱠ ُ‬ ‫ََ ﱠ‬
‫وﻟﻜﻦ َ َ‬
‫ِ‬
‫وﺣﻘﻴﻘﺘﻬﺎ)‪...(١‬‬ ‫وﺣﻘﻬﺎ‬‫وروﺣﻬﺎ‪ ،‬ﱢ‬ ‫ِ‬ ‫) ﱠ ِ ِ‬
‫اﻟﻨﺼﻴﺤﺔ( َ ُ َ‬ ‫َ‬
‫ﻣـﻨﻬﺞ‬ ‫ﻟﻜـﻞ َﻣـﻦ َ َ‬
‫ﺧـﺎﻟﻒ‬ ‫ﻣﻮﺟـﻪ ُ ﱢ‬ ‫ﻛﻞ ٍ‬ ‫ﻗﺒﻞ ُ ﱢ‬
‫ﻣﻨﺒﻬﺎ ‪َ -‬‬‫ُ َﱢ ً‬
‫َ‬ ‫اﻟﻜﺘﺎب ُ َ ﱠ ٌ‬
‫َ‬ ‫أن ﻫﺬا‬‫ﳾء‪ -‬إﱃ ﱠ‬
‫ـﺪﻳﻞ؛ ﻧـ ِ‬ ‫اﳌﻨـ َ ِ َ‬ ‫ﻣـ ِ‬
‫اﻟﻐ ُﻠـ ﱢ‬
‫ـﻮ)‪ (٢‬واﻟﺘﺒــﺪﻳﻊ‪،‬‬ ‫ﻣﻨـ ِ َ‬
‫ـﺰع ُ‬ ‫ـﺎزﻋﲔ َ ْ‬ ‫ـﺮح واﻟﺘﻌـ ِ‬ ‫اﳉـ ْ ِ‬‫ـﻀﺒﻂ‪ -‬ﰲ َ‬ ‫ـﺸﺎﳜﻨﺎ ‪ْ ُ -‬‬

‫ِ‬
‫ﻟـﺼﺎﺣﺐ‬ ‫ﻣﻨـﻪ(؛ ﻓﻬـﻲ‬ ‫ً‬
‫ﳐﺘﻮﻣـﺎ ﺑﻜﻠﻤـﺔ ) ُ‬ ‫وﻛﻞ اﻟﺘﻌﻠﻴﻘﺎت واﳊﻮاﳾ ﺑﻘﻠﻤـﻲ‪ ،‬ﱠإﻻ ﻣـﺎ ﻛـﺎن‬ ‫)‪ ُ (١‬ﱡ‬
‫ﺧﻄﺎه‪-‬وﻫﻲ ٌ‬ ‫وﺳﺪد ُ َ‬ ‫ِ‬ ‫ِ‬
‫ﻗﻠﻴﻠﺔ‪.-‬‬ ‫اﻟﻨﺼﻴﺤﺔ( ‪ َ -‬ﱠ َ ُ‬
‫وﻓﻘﻪ اﷲُ‪ َ َ ،‬ﱠ َ‬ ‫أﺻﻞ ) ﱠ‬
‫ُ ِ‬
‫ﺑﺘﺠﺎوزي!‪:-‬‬ ‫ﻣﻨﺼﻔﺎ ﻧﻔﴘ‪ً ِ َ ْ ُ ،‬‬
‫وﻣﻌﱰﻓﺎ‬ ‫وأﻗﻮل ‪ً ِ ْ ُ -‬‬‫ُ‬ ‫)‪(٢‬‬
‫ٍ ِ‬ ‫ﺗﻘﺪم ِﻣﻨﱢﻲ ‪ً ْ َ -‬‬
‫ﻗﺒﻼ‪ُ -‬ﻳﺪ َ ْ ٍ‬
‫رﰊ ْ‬
‫أن=‬ ‫ﻓـﺈﲏ أرﺟـﻮ ﱢ‬ ‫ﺳﺒﻖ ﰲ )ﳾء!( ﻣﻦ ﻫـﺬا ) ُ ُ ﱢ‬
‫اﻟﻐﻠـﻮ!( وأرﺑﺎﺑـﻪ؛ ﱢ‬ ‫ﻟﺌﻦ َ َ ﱠ َ‬
‫ْ‬
‫‪١٧‬‬

‫اﳊﻖ ﳍﻢ‪..‬‬ ‫ﺳﺒﺤﺎﻧﻪ‪ -‬ﳞﺪﳞﻢ‪ُ ِ ْ ُ ،‬‬

‫وﻳﻈﻬﺮ ﱠ‬ ‫واﻟﺘﺸﻨﻴﻊ؛ ﱠ‬
‫ﻟﻌﻞ اﷲُ ‪َ ُ -‬‬ ‫واﻹﺳﻘﺎط ﱠ‬
‫ِ‬ ‫أﺑﻴﺢ ِ ُ َ ﱢ ٍ‬
‫اﻟـﺴﻠﻔﻴﲔ‪،‬‬ ‫ﺑﻌـﻀﻪ!‪ -‬ﱠ ْ‬
‫ﻟﻠﻄﻌـﻦ ﰲ ﱠ َ ﱢ‬ ‫ﱠ‬
‫ﻳـﺴﺘﻐﻠﻪ‪ -‬أو َ‬ ‫أن‬ ‫ﻟـﻤﻤﻴﻊ أو ُ َ ﱢ ٍ‬
‫ﻣﻀﻴﻊ ْ‬ ‫وﻻ ُ ُ‬
‫وﻣﻨﻬﺠﻬﻢ اﻷﻣﲔ‪...‬‬

‫ً‬
‫ﺑﻌﻀﺎ)‪!!(١‬‬ ‫ﺑﻌﻀﻬﻢ‬
‫وﻳﺼﻮب ُ‬ ‫ِ‬ ‫ﻓﻼ ُ‬
‫اﻟﻨﺎس ُﳜﻄﺌﻮن‪ َ ُ ،‬ﱢ ُ‬
‫ﻳﺰال ﱠ ُ‬

‫ِ‬ ‫ﻧﺼﺎﺑﻪ‪ ،‬وﲢﺮﻳﺮ َ ْ ِ ِ‬‫اﳊﻖ إﱃ ِ ِ‬ ‫ﻗﺪم ِ ْ ٍ‬

‫وﺻﻮاﺑﻪ‪...‬‬ ‫ﻫﺪﻳﻪ‬ ‫رد ﱢ‬ ‫ﺻﺪق ﰲ َ ﱢ‬ ‫ﻳﻜﻮن ﱄ َ َ ُ‬‫َ‬ ‫=‬
‫ِِ‬ ‫وﻟﻌﻠﻪ ‪-‬ﰲ ِ ْ ِ‬
‫ﻛﻠﻤﺘﻪ ﱠ َ ِ ﱠ‬
‫اﻟﺬﻫﺒﻴﺔ‪:‬‬ ‫اﻟﺸﺎﻓﻌﻲ َ ُ‬ ‫اﻹﻣﺎم ﱠ ﱡ‬ ‫ُ‬ ‫ﻣﺜﻞ ﻫﺬا اﻟﻮاﻗﻊ‪ -‬ﻗﺎل‬ ‫ﱠُ‬
‫أﻛﺮﻣﺘﻪ«‪.‬‬ ‫ِ‬ ‫اﺗﻀﻊ ِﻣﻦ َ ْ ِ‬ ‫ِِ‬ ‫أﺣﺪا( َ‬ ‫رﻓﻌﺖ ) ً‬ ‫»ﻣﺎ َ َ ْ ُ‬
‫ﻋﻨﺪه( ﺑﻤﻘﺪار ﻣﺎ ْ َ ْ ُ ُ‬ ‫ﻗﺪري ) َ‬ ‫ﻓﻮق ﻣﻨﺰﻟﺘﻪ إﻻ ﱠ َ َ‬
‫ِِ‬ ‫ِ‬ ‫ِ‬
‫واﺑﻦ أﰊ ﺣﺎﺗﻢ ﰲ »ﻣﻨﺎﻗﺐ ﱠ ّ‬
‫اﻟـﺸﺎﻓﻌﻲ« )ص‪،(١٢٢‬‬ ‫اﻟﻄﻴﻮرﻳﺎت« )‪ُ ،(٥٧٩‬‬ ‫اﻟﺴﻠﻔﻲ ﰲ » ﱡ ُ ِ ﱠ‬‫أﺧﺮﺟﻪ ﱢ َ ﱡ‬ ‫َ ُ‬
‫ِ‬
‫واﻟﺒﻴﻬﻘﻲ ﰲ »اﳌﻨﺎﻗﺐ« )‪.(١٩٠/٢‬‬ ‫ﱡ‬
‫ذم َ ْ َ‬ ‫اﻹﻋـﻼن ِ ﱠ ِ ِ‬ ‫اﻟـﺴﺨﺎوي ِﰲ » ِ ْ َ‬‫اﳊـﺎﻓﻆ ﱠ َ ِ‬ ‫ﻗـﺎل َ ِ ُ‬‫ﻛﲈ َ َ‬ ‫وﻫﺬا » ِﻣﻦ َ ِ‬
‫آﻓﺎت ُ َ َ َ‬
‫أﻫـﻞ‬ ‫ﳌـﻦ َ ﱠ‬
‫ﺑـﺎﻟﺘﻮﺑﻴﺦ َ ْ‬
‫ْ‬ ‫اﳌﺒﺎﻟﻐﺔ« ‪َ َ -‬‬ ‫ْ‬ ‫َ َ َ‬
‫ﱠْ ِ‬
‫اﻟﺘﻮرﻳﺦ« )ص‪.-(١٢٣‬‬
‫ﻋﲆ ْ َ ِ‬
‫ﺑﻄـﻼن‬ ‫ﺑﻴﺎن ﱠ ِ ِ‬
‫اﻟﺪﻟﻴﻞ َ َ ُ‬
‫رﲪﻪ اﷲ‪ِ -‬ﰲ » ِ‬
‫ََ‬
‫ِ‬
‫ﺗﻴﻤﻴﺔ ‪ُ َ َ -‬‬ ‫اﺑﻦ َ ْ ِ ﱠ َ‬
‫اﻹﺳﻼم ْ ِ‬‫ﺷﻴﺦ ِ ْ َ ِ‬ ‫ﻗﺎﻟﻪ َ ْ ُ‬‫ﻣﻌﻨَﻰ َﻣﺎ َ َ ُ‬
‫ﻋﲆ َ ْ‬‫ﳐﺮج َ َ‬
‫وﻫﻮ ُ َ ﱠ ٌ‬
‫َ ُ َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ٍ‬ ‫ِ‬ ‫ﱠ ْ ِ‬
‫إﻟﻴﻪ؛ َﱂ ْ َ ُ ْ َ‬
‫ﻳﻘﻠﻬﺎ«!!‬ ‫ﺻﺎﺣﺒ َﻬﺎ َﻣﺎ ُ ْﺗﻔﴤ ِ َ ْ‬ ‫ﻋﻠﻢ َ ُ‬ ‫ﻗﺎﻋﺪة َ ْﻟﻮ َ َ‬ ‫رب َ َ‬ ‫اﻟﺘﺤﻠﻴﻞ« )ص‪ ُ » :(٢١٥‬ﱠ‬
‫ِِ‬ ‫ِ ِ‬ ‫ﻫـﺬا ‪ِ -‬‬ ‫ﻧﺤـﺮ ِ َ ِ‬ ‫ﺗﺪﻓﻊ ِﰲ َ ْ ِ‬ ‫ِ‬ ‫ﻓﺈﻳﺎك ِ َ ِ‬
‫وﰲ ُ ُﻧﻘﻮﻟـﻪ‪ُ ُ َ ،‬‬
‫وأﺻـﻮﻟﻪ‪،‬‬ ‫ﻛﺘـﺎﰊ َ َ‬ ‫أن َ ْ َ َ‬ ‫اﳌﻮﻓﻖ‪ْ َ -‬‬ ‫إﻳﺎك ‪َ -‬أﺧﻲ ﱠ َ ﱡ‬
‫اﻟﺴﻠﻔﻲ ُ َ ﱠ‬ ‫)‪ ِ َ (١‬ﱠ َ ﱠ‬
‫ِ‬ ‫ﻇﻨﻮﻧﻚ‪ِ َ ،‬‬ ‫ﺑﺸﻬﺐ ُ ُ ِ‬ ‫ُ ِِ‬
‫وﻓﺼﻮﻟﻪ‪ِ ُ ُ ِ -‬‬
‫ﻗﺼﺪ َت َ ً‬
‫ﻓﻼﻧﺎ!‬ ‫ﻓﺘﻘﻮل‪ْ َ َ :‬‬ ‫وﲣﺮﺻﺎﺗﻚ؛ َ َ ُ‬ ‫وأوﻫﺎﻣﻚ‪ َ َ َ ،‬ﱡ َ‬ ‫َ ْ َ‬ ‫َ ُ‬
‫َ ْأو‪:‬‬
‫وﻛﻴﺖ!‬
‫ﻛﻴﺖ َ َ ْ َ‬ ‫ََ ْ َ‬
‫أردت َ ْ َ‬
‫َ ْأو‪:‬‬
‫وﻛﺬا!!!‬‫ﻛﺬا َ َ َ‬
‫ﻗﺼﺪك َ َ‬
‫َ ْ ُ َ‬
‫ِ‬ ‫ْﻌﺔ ﱠ ِ‬ ‫‪ِ ِ َ ...‬‬
‫اﻟﺒﻄﺎﻟﲔ؛ َ َ ْ‬
‫وﻟﻜﻦ‪:‬‬ ‫ورﺑﻚ‪َ -‬ﺻﻨ َ ُ َ‬ ‫ﻓﻬﺬه ‪ َ َ -‬ﱢ َ‬ ‫َ‬
‫وادع ِ َ ِ ِ‬
‫ﻟﻜﺎﺗﺒﻪ‪.‬‬ ‫ِ‬
‫ﻓﺎﻓﺮح ِﺑﻪ‪ُ ْ َ ،‬‬
‫أﺻﺎﺑﻚ؛ َ ْ َ ْ‬ ‫ﺣﻖ َ َ َ‬ ‫ﻣﻦ َ ﱟ‬ ‫‪ -‬ﻣﺎ ْ َ ِ ِ ِ‬
‫وﺟﺪت ﻓﻴﻪ ْ‬ ‫َ َ َ‬
‫ِ‬
‫ﱠﺼﻴﺤﺔ‪= ..‬‬ ‫ﺣﻖ اﻟﻨ ْ ِ‬
‫ﱡﺼﺢ َواﻟﻨ َ‬ ‫وأد َ ﱠ‬ ‫ﻓﺎدع ِ َ ِ ِ‬
‫ﻟﻜﺎﺗﺒﻪ‪ َ َ ،‬ﱢ‬ ‫واﺟﺪ‪-‬؛ َ ْ ُ‬‫ﺑﺪ َ ِ ٌ‬ ‫ذﻟﻚ ‪َ -‬وﻻَ ُ ﱠ‬ ‫ﻓﻴﻪ َﻏﲑ َ ِ‬
‫َْ‬
‫وﺟﺪت ِ ِ‬
‫وﻣﺎ َ َ ْ َ‬ ‫‪َ َ -‬‬
 ‫‪١٨‬‬

‫ﺗﻨﺒﻴﻪ ِ ُ ﱢ‬
‫ﻟﻜﻞ َ ِﻧﺒﻴﻪ(‪:‬‬ ‫)َ ِْ ٌ‬

‫ﻣﻔـﴪا َ ْ َ‬
‫ﻗـﻮل اﷲ ‪َ َ َ -‬‬
‫ﺗﻌـﺎﱃ‪:-‬‬ ‫اﻟﺴﻌﺪي ِﰲ » َ ْ ِ ِ ِ‬
‫ﺗﻔﺴﲑه« )‪ َ ُ - (٣٣٦/٢‬ﱢ ً‬ ‫ِ‬ ‫َ َ‬
‫ﻗﺎل َ ﱠ َ ُ‬
‫اﻟﻌﻼﻣﺔ ﱠ ْ‬
‫)‪] (Ò Ñ Ð Ï Î Í Ì‬ﻳﻮﻧﺲ‪: [٧٨:‬‬
‫اﻟـﴩك ِ ِ‬
‫وﻋﺒـﺎدة َ ْ ِ‬ ‫ِ‬ ‫ِ‬ ‫وﺟـﺪﻧﺎ َ َ ِ‬ ‫أﺟﺌﺘﻨﺎ ِ َ ُ ﱠ‬
‫أي‪َ َ ْ ِ َ :‬‬
‫ﻏـﲑ اﷲ‪،‬‬ ‫ﻣـﻦ ﱢ ْ َ َ َ‬
‫آﺑﺎءﻧـﺎ‪َ ،‬‬
‫ﻋﻠﻴـﻪ َ َ‬
‫ﻋﲈ َ َ ْ َ ْ‬
‫ﻟﺘﺼﺪﻧﺎ َ ﱠ‬ ‫َ ْ‬
‫وﺣﺪه ﻻَ َ ِ َ‬
‫ﴍﻳﻚ َﻟﻪ‪-‬؟!‪...‬‬ ‫ﻧﻌﺒﺪ اﷲ ‪ُ َ ْ َ -‬‬ ‫وﺗﺄﻣﺮﻧﺎ ِ َ ْ‬
‫ﺑﺄن َ ْ ُ َ‬ ‫ََُُْ‬

‫وﺟﺌﺘﻤﻮﻧـﺎ ِ َ ُ ُ‬
‫ﻟﺘﻜﻮﻧـﻮا‬ ‫أي‪َ ُ ُ ْ ِ َ :‬‬
‫وﻗﻮﻟﻪ‪] (× Ö Õ Ô Ó) :‬ﻳﻮﻧﺲ‪ْ َ ، [٧٨:‬‬ ‫ََُُْ‬
‫ِ‬ ‫أراﺿﻴﻨﺎ! وﻫﺬا َ ِ ِ‬
‫ِ‬ ‫اﻟﺮؤﺳﺎء‪ِ َ ِ ْ ُ ِ ،‬‬
‫ﺟﻬـﺎﳍﻢ‪،‬‬ ‫ﻋﲆ ُ ﱠ‬ ‫ﻣﻨﻬﻢ‪ٌ ِ ْ َ َ ،‬‬
‫وﺗﺮوﻳﺞ َ َ‬ ‫ﻣﻦ َ َ َ َ َ ْ ٌ‬
‫ﲤﻮﻳﻪ ْ ُ‬ ‫وﻟﺘﺨﺮﺟﻮﻧﺎ ْ‬
‫ُ‬ ‫َ‬ ‫أﻧﺘﻢ ﱡ َ َ‬ ‫َُْ‬
‫وﻋﺪم ِ ِ‬
‫اﻹﻳﲈن ِﺑﻪ‪.‬‬ ‫ِ‬ ‫ﲥﻴﻴﺞ ِ َ َ ﱢ ِ‬
‫ﻣﻮﺳﻰ‪َ ِ َ َ َ ،‬‬
‫ﻣﻌﺎداة ُ َ‬ ‫ﻟﻌﻮاﻣﻬﻢ َ َ‬
‫ﻋﲆ ُ َ َ‬ ‫َو َ ْ ِ ٌ‬
‫ﻋﺮف َ َ ِ‬ ‫وﻫﺬا ﻻَ َ َ ِ‬
‫اﳊﺠـﺞ ﻻَ ُ ْ َ ُ‬
‫ﺗـﺪﻓﻊ‬ ‫اﻷﻣﻮر؛ َ ِ ﱠ‬
‫ﻓـﺈن ُ َ َ‬ ‫ﺑﲔ ُ ُ‬ ‫وﻣﻴﺰ َ ْ َ‬
‫اﳊﻘﺎﺋﻖ‪ َ َ ،‬ﱠ َ‬ ‫ﻣﻦ َ ِ َ‬‫ﳛﺘﺞ ِﺑﻪ َ ْ‬
‫ْ ﱡ‬ ‫َ ََ‬
‫ِ‬
‫واﻟﱪاﻫﲔ‪.‬‬ ‫ِإﻻﱠ ِ ُ َ ِ‬
‫ﺑﺎﳊﺠﺞ َ َ َ‬
‫ﻋـﲆ َ ْ ِ‬ ‫ِ‬ ‫ﻮﻟﻪ ِ َ َ ِ ِ ِ‬ ‫ﺟﺎء ِ َ ّ‬
‫ﻋﺠـﺰ‬ ‫ﻓﺈﳖـﺎ َ ُ ﱡ‬
‫ﺗـﺪل َ َ‬ ‫ﺑﺄﻣﺜﺎل َﻫـﺬه ُ ُ‬
‫اﻷﻣـﻮر؛ َ ﱠ َ‬ ‫ﻓﺮد َﻗ ْ ُ ُ ْ‬
‫ﺑﺎﳊﻖ‪ ُ َ ،‬ﱠ‬ ‫ﻣﻦ َ َ‬ ‫ََﱠ‬
‫وأﻣﺎ َ ْ‬

‫ﻛـﲈ ِﰲ‬ ‫أﺧﻄـﺄت َ ِ ْ َ‬

‫وإن َ ْ َ ْ َ‬ ‫إن َ َ ْ َ‬ ‫ِ‬ ‫وإﻳﺎك ُﺛﻢ ِ َ ِ‬
‫أﺛﻤـﺖ« ‪َ َ -‬‬ ‫ﺗـﺆﺟﺮ‪ْ ِ َ ،‬‬
‫أﺻـﺒﺖ َﱂ ْ ُ ْ َ‬ ‫ﻓﺈﻧـﻚ ِ ْ‬
‫اﻟﻈﻦ؛ » َ ِ ﱠ َ‬‫ﻣﻦ ُﺳﻮء ﱠ ّ‬ ‫إﻳﺎك ْ‬ ‫= ‪ِ َ -‬ﱠ َ ﱠ ﱠ‬
‫ِ‬ ‫ِ‬
‫اﻷوﻟﻴﺎء« )‪.-(٢٢٦/٢‬‬ ‫ﺣﻠﻴﺔ َ ْ َ‬‫» َْ‬
‫ِ‬ ‫ِ‬ ‫ﺛﻢ ِ ﱠإﻳﺎك ‪ َ -‬ﱠ َ ِ‬
‫وﻫﺠـﺮ‪،‬‬ ‫ﻣـﻦ ُ ُ َ‬
‫ﺧـﺼﻮﻣﺎت‪ْ َ َ ،‬‬ ‫اﻟﻈﻦ ‪َ-‬ﻫـﺬا‪-‬؛ ْ‬ ‫ﺳﻮء ﱠ ﱢ‬ ‫ﻳﺘﺒﻊ ُ َ‬
‫وإﻳﺎك‪ -‬ﱠﳑﺎ َ ْ َ ُ‬ ‫ﺳﺪدﲏ اﷲُ َ ِ ﱠ‬ ‫‪ِ -‬ﱠ‬
‫وإﻳﺎ َك ُ ﱠ‬
‫اﻹﺳﻘﺎط‪ ،‬ﱠ ِ‬ ‫ﻓﻀﻼ َﻋﻦ ِ َ ِ‬
‫واﻟﺘﺒﺪﻳﻊ‪ ،‬و‪..‬و‪..‬‬ ‫َ ْ‬ ‫وﺗﻨ َُﺎﻓﺮ؛ َ ْ ً ْ ْ‬ ‫ََ‬
‫اﳊﻖ‪...-‬‬ ‫ﻛﻠﻤﺘِﻨﺎ ‪ َ ِ -‬ﱢ‬
‫ﺑﺎﳊﻖ ِ َإﱃ َ ّ‬ ‫ﻋﻘﻴﺪﺗِﻨَﺎ‪ِ ُ ْ َ َ ،‬‬
‫وﲨﻊ َ َ‬ ‫ﺧﲑ َ ِ َ‬ ‫ِ ِ‬
‫ﻋﲆ َﻣﺎ ﻓﻴﻪ َ ْ ُ‬ ‫ﲨﻴﻌﺎ‪َ َ -‬‬ ‫ﻳﻌﻴﻨُﻨﺎ ‪ً ِ َ -‬‬‫‪ ...‬واﷲُ ِ‬
‫َ ُ‬
‫اﳌﻌﻨَﻰ َﻣﺎ ِﻗﻴﻞ‪:‬‬
‫ﻫﺬا َ ْ‬ ‫وﰲ َ َ‬‫َِ‬
‫ِ‬ ‫ﻛـﻞ ْ ٍ‬ ‫ِ‬
‫ﺻﺎﺣﺐ‬
‫ُ‬ ‫اﻟﺪﻫﺮ َ‬ ‫َِْ َ‬
‫ﳚﺪﻫﺎ َوﻻَ َ ْ َ ْ‬
‫ﻳﺴﻠﻢ َ ُﻟﻪ ﱠ ْ َ‬ ‫ﻋـﺜﺮة‬ ‫وﻣــﻦ َ ﱠ ِ ْ‬
‫ﻳﺘﺒــﻊ َﺟـﺎﻫﺪ ًا ُ ﱠ َ َ‬ ‫ََ ْ‬
‫‪١٩‬‬

‫ﻛـﺎن َ ِ ً‬
‫ﺻـﺎدﻗﺎ ِﰲ‬ ‫ﺳﻮاء َ َ‬
‫ﻛﺬا ! َ َ ٌ‬
‫)‪(١‬‬
‫ﻛﺬا! َ ْأو ُ َ ِ َ‬
‫ﻣﺮادك َ َ‬ ‫ﻳﻠﺠﺄ ِ َإﱃ َ ِ ِ‬
‫ﻗﻮﻟﻪ‪َ ُ ْ َ :‬‬
‫ﻗﺼﺪك َ َ‬ ‫ْ‬ ‫وﱂ َ ْ ْ‬ ‫ِ‬
‫ُ ِ َ‬
‫ﻣﻮردﻫﺎ‪ْ َ َ ،‬‬
‫ﺧﺼﻤﻪ‪ْ َ ،‬أو َ ِ ً‬
‫ﻛﺎذﺑﺎ«‪.‬‬ ‫ﻗﺼﺪ َ ِ ِ‬
‫ْ‬
‫وإﺧﺒﺎره َﻋﻦ َ ِ‬
‫ِ‬
‫ﻗﻮﻟﻪ َ ِ ْ َ ِ ْ ْ‬
‫َ ِِ‬
‫ْ‬
‫ُ ِ‬ ‫ً‬ ‫ٍ‬
‫ﻋﺎﺋﺐ ﻗﻮﻻً‬ ‫وﻛﻢ ِﻣﻦ‬
‫وآﻓﺘــ ُﻪ ﻣـﻦ َ ْ‬
‫اﻟﻔﻬـ ِﻢ اﻟﺴﻘﻴــ ِﻢ!‬ ‫ﺻﺤﻴﺤﺎ‬

‫*****‬

‫ﺣﺎل ٍ ِ‬
‫ﻛﺜﲑ ﻣﻦ اﳌﻌﱰﺿﲔ ‪-‬أو ُاﳌﻌﺎرﺿﲔ‪َ -‬‬
‫اﻟﻴﻮم‪-‬؟!‬ ‫)‪ (١‬ﻛﲈ ﻫﻮ ُ‬
 ‫‪٢٠‬‬

‫‪ ...‬و‬
‫اﻟﻨــﺼﻴﺤﺔ(‪ َ َ ،‬ﱠ ْ ُ‬
‫وﻗــﺪﻣﺖ َ َﳍــﺎ‪،‬‬ ‫ﻧــﺺ ﻫــﺬه ) ﱠ‬ ‫َ َ ْ ُ‬
‫ﺿــﺒﻄﺖ َ ﱠ‬
‫إن َ َ‬
‫ﺷﺎء اﷲ‪.-‬‬ ‫أﻇﻨﻪ َ ِ ً‬
‫ﻧﺎﻓﻌﺎ ‪ْ ِ -‬‬ ‫ﻋﻠﻴﻬﺎ؛ ِ َﺑﲈ َ ُ ﱡ ُ‬
‫وﻋﻠﻘﺖ َ َ ْ َ‬
‫َ َﱠْ ُ‬
‫واﷲُ ِﻣﻦ ِ‬
‫وراء َ ْ‬
‫اﻟﻘﺼﺪ‪...‬‬ ‫ْ ََ‬ ‫َ‬
‫ﻧﻜﻮن ِ ﱠﳑـﻦ ْ َ َ‬
‫اﺳـﺘﻌﺎذ‬ ‫أن ﻻَ َ ُ َ‬ ‫ﺧﻮاﲏ‪ِ ِ َ ،‬‬
‫وﻣﺸﺎﳜﻲ‪ْ َ :-‬‬ ‫َ َ‬
‫وﻹ ْ َ ِ‬
‫ﺳﺒﺤﺎﻧﻪ‪ِ -‬ﱄ‪ِ َ ،‬‬
‫رﰊ ‪ُ َ َ ْ ُ -‬‬ ‫َ ِ ً‬
‫ﺳﺎﺋﻼ َ ﱢ‬
‫واﻟﺴﻼم‪ِ ِ َ ِ -‬‬ ‫اﻹﺳﻼم ‪ِ َ َ -‬‬
‫ﻧﺒﻲ ِ ْ ِ‬ ‫ِﺑﺎﷲ ِﻣﻦ َ ِ‬
‫ﺑﻘﻮﻟﻪ‪:‬‬
‫ْ‬ ‫اﻟﺼﻼة َ ﱠ َ‬
‫ﻋﻠﻴﻪ ﱠ َ ُ‬ ‫ْ‬ ‫ﴍﻫﻢ َ ِ ﱡ‬ ‫ْ ﱢ‬
‫إن َ َ‬ ‫وﻗﻠﺒـﻪ َ ْ َ ِ‬
‫ﻳﺮﻋـﺎﲏ؛ ِ ْ‬ ‫ﻋﻴﻨـﻪ َ َ ِ‬ ‫ِ‬ ‫ﻣﻦ َ ِ ٍ‬ ‫أﻋﻮذ ِ َ ِ‬
‫اﻟﻠﻬﻢ ِ ﱢإﲏ َ ُ ُ‬
‫رأى‬ ‫ﺗـﺮاﲏ‪ُ ُ ْ َ َ ،‬‬ ‫ﺧﻠﻴﻞ َﻣـﺎﻛﺮ‪ُ ُ ْ َ ،‬‬ ‫ﺑﻚ ْ‬ ‫» ﱠُ ﱠ‬
‫ﺳﻴﺌﺔ َ َ َ َ‬
‫أذاﻋﻬﺎ«)‪!(١‬‬ ‫وإن َ َ‬
‫رأى َ ﱢ َ ً‬ ‫دﻓﻨﻬﺎ‪ْ ِ َ ،‬‬ ‫َﺣ َ َ ً‬
‫ﺴﻨﺔ َ َ َ َ‬

‫َﻓـ‪:‬‬
‫وﺳﻴﺌﺎت َ ِ‬
‫َ ِ‬ ‫ﴍور َ ْ ُ ِ َ‬
‫ﻣﻦ ُ ِ‬‫ِ‬
‫أﻋﲈﻟﻨﺎ«)‪.(٢‬‬
‫َْ‬ ‫أﻧﻔﺴﻨﺎ‪ َ َ ،‬ﱢ‬ ‫ﻧﻌﻮذ ِﺑﺎﷲ ْ ُ‬
‫»َ ُ ُ‬
‫وﻛﻞ ذﻟﻚ ِ ْ ِ‬
‫ﻋﻨﺪي«)‪.(٣‬‬ ‫» ُﱡ‬

‫ِ‬
‫اﻟﺼﺤﻴﺤﺔ« )‪.(٣١٣٧‬‬ ‫)‪ » (١‬ﱢ ْ ِ َ‬
‫َ‬ ‫اﻟﺴﻠﺴﻠﺔ ﱠ‬
‫ﺗﻴﻤﻴﺔ ﰲ »ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪:(١١٤/٣١‬‬ ‫اﺑﻦ ﱠ َ‬ ‫ﺷﻴﺦ اﻹﺳﻼم ُ‬ ‫ﻗﺎل ُ‬
‫ِ‬
‫أﺣﺴﻦ‬ ‫ِ‬
‫وﺟﺮﻳﺎﻧﻪ ﻋﲆ‬ ‫ِ‬ ‫ِ‬ ‫ﱢ ِ‬ ‫ﻧﺴﺒﺔ َ َ ِ‬
‫اﻟﺘﻘﺼﲑ‪ُ :‬‬ ‫أﻋﻈﻢ ﱠ ْ‬
‫ِ‬ ‫» ِ‬
‫ﺗﺼﺤﻴﺢ ﻛﻼﻣﻪ‪َ َ ،‬‬
‫ِ‬ ‫إﻣﻜﺎن‬ ‫اﳌﺘﻜﻠﻢ ﻣﻊ‬ ‫اﻟﻐﻠﻂ إﱃ‬ ‫وﻣﻦ‬
‫اﳌﺘﻌﺎرﺿﲔ َ َ ِ‬
‫دون اﻵ َ ِ‬
‫ﺧﺮ«‪.‬‬ ‫ﺑﺎﻟﻐﻠﻂ َ‬ ‫اﳌﻮﺿﻌﲔ ُ َ ِ َ ْ‬
‫َْ‬ ‫أﺣﺪ‬
‫ﻳﻌﺘﱪ ُ‬‫اﻟﻨﺎس؛ ﺛﻢ ُ ْ َ َ ُ‬ ‫ِ‬
‫أﺳﺎﻟﻴﺐ ﻛﻼم ﱠ‬
‫ﻓﺎﻧﻈﺮ‪َ َ » :‬ﲤﺎم اﳌِﻨﱠﺔ« )ص‪.(٣٣٤‬‬
‫اﻟﻨﺒﻮﻳﺔ‪-‬؛ َ ْ ُ‬
‫اﳊﺎﺟﺔ( ‪ -‬ﱠ‬ ‫ﺧﻄﺒﺔ َ َ‬ ‫ﻣﻦ ) ُ ْ َ‬
‫)‪ِ ْ (٢‬‬
‫ﺟﺰء ْ‬ ‫ُ ٌ‬
‫وﻣﺴﻠﻢ )‪ (٢٧١٩‬ﻋﻦ أﰊ ﻣﻮﺳﻰ‪.‬‬
‫ٌ‬ ‫اﻟﺒﺨﺎري )‪،(٦٠٣٥‬‬
‫ﱡ‬ ‫رواه‬
‫)‪ُ (٣‬‬
‫‪٢١‬‬

‫) " ‪.(2 1 0 / . - , + * ) ( ' & % $ #‬‬

‫اﻟﻌﻠﻢ َ ِ‬
‫إﻣﺎم َﻫﺬا ِ ْ ِ‬ ‫ﺎب‪َ َ ِ َ :‬‬
‫ﻛﻠﻤﺔ ِ َ ِ‬ ‫ﻳﻔﺘﺘﺢ ِ ِﺑﻪ َﻫﺬا ِ َ‬ ‫ﻣﻦ َ َ ﱢ‬ ‫َ ﱠ ِ‬
‫اﻷﻣﲔ‪ِ ْ َ ،‬‬
‫ﺷﻴﺦ‬ ‫اﻟﻜﺘ ُ‬ ‫أﺟﻞ َﻣﺎ ُ ْ َ َ ُ‬ ‫وﻟﻌﻞ ْ‬
‫َ َ‬
‫ِ‬ ‫رﲪﻪ اﷲ‪ِ ِ َ -‬‬ ‫ِ‬ ‫ِ‬
‫اﺳﲈﻋﻴﻞ اﻟ ُ َ ِ‬ ‫ُ ﱢِ‬
‫اﻟﺼﺤﻴﺢ«‬ ‫ﺻﺎﺣﺐ » ﱠ‬ ‫ﺒﺨﺎري ‪ُ َ َ -‬‬ ‫ﳏﻤﺪ ِﺑﻦ ْ َ‬ ‫اﻹﻣﺎم ُ َ ﱠ‬ ‫اﳌﺤﺪﺛﲔ؛ ِ َ‬ ‫َ‬
‫ِ‬ ‫اﳌﺸﻬﻮر‪-‬؛ َ َ‬
‫رﲪﻪ اﷲ‪:-‬‬ ‫ﻗﺎل ‪ُ َ َ -‬‬ ‫‪ُ َْ -‬‬
‫اﻟﻨﺎس ِ ِ‬
‫ﻓﻴﻬﻢ)‪...(١‬‬ ‫ﺑﻌﺾ ﱠ ِ‬
‫ﻛﻼم َ ْ ِ‬
‫ﻣﻦ َ َ ِ‬‫ﻛﺜﲑ ِﻣﻦ ﱠ ِ ِ‬
‫اﻟﻨﺎس ْ‬
‫وﱂ ْ ِ‬
‫» َ َْ َ ُ‬
‫ﻳﻨﺞ َ ٌ َ‬
‫ٍ‬
‫وﺣﺠﺔ‪.‬‬ ‫ﱠﺤﻮ‪ِ -‬إﻻﱠ ِ َ َ ٍ‬ ‫أﻫﻞ ِ ْ ِ‬
‫اﻟﻌﻠﻢ ‪ِ -‬ﰲ َﻫﺬا اﻟﻨ ْ ِ‬ ‫وﱂ ْ َ ْ َ ِ ْ‬
‫ﻳﻠﺘﻔﺖ َ ْ ُ‬ ‫ََ‬
‫ﺑﺒﻴﺎن َ ُ ﱠ‬
‫ٍ‬ ‫ﺑﱪﻫﺎن َ ِ ٍ‬
‫ﻋﺪاﻟﺘﻬﻢ ِإﻻﱠ ِ ُ َ ٍ‬
‫وﺣﺠﺔ‪.‬‬
‫ﺛﺎﺑﺖ َ ُ ﱠ‬ ‫ْ‬ ‫ﺗﺴﻘﻂ َ َ َ ُ ُ ْ‬ ‫ََ‬
‫وﱂ ْ ُ ْ َ ْ‬
‫واﻟﻜﻼم ِﰲ ﻫﺬا َ ِ‬
‫ﻛﺜﲑ«)‪...(٢‬‬ ‫َ َ َُ َ‬

‫ﻛﻞ َﻣ ْﻦ ﻻَ ُﻳﻨ ِ ْ‬ ‫اﻷﰊ‪ِ َ » :‬‬ ‫ِ‬

‫ﻳﻔﻬﻢ‪َ ،‬وﻻَ‬
‫ﻣﻦ ﻻَ َ ْ َ‬ ‫ْﺼﻒ‪ ُ َ ،‬ﱢ‬
‫وﻛﻞ َ ْ‬ ‫ﻣﻦ ُ ﱢ‬
‫اﺣﺬر ْ‬
‫ْ ْ‬ ‫اﻟﺴﻠﻔﻲ َ ِ ﱡ‬ ‫َ َﻓﻴﺎ َ ﱡ َ‬
‫أﳞﺎ ﱠ َ ﱡ‬
‫ﺗﺮﺟﻮ ِ ْ َ َ ُ‬
‫إﻧﺼﺎﻓﻪ َ َ ْ َ ُ‬
‫وﻓﻬﻤﻪ«)‪.(٣‬‬ ‫ﺗﻜﻠﻢ ِإﻻﱠ َ ْ‬
‫ﻣﻦ َ ْ ُ‬ ‫ُ َﱢْ‬
‫ُ‬ ‫وﺣﺪه‪ُ -‬‬
‫اﳌﺴﺘﻌﺎن‪.‬‬ ‫‪ ...‬واﷲُ ‪ُ َ -‬‬

‫*****‬

‫وﻣﺎ َ َ ﱠ ُ‬
‫أﻋﺰﳘﺎ!‪:-‬‬ ‫إﻧﺼﺎﻓﺎ َ َ ْ ِ ً‬
‫وﲢﻘﻴﻘﺎ‪َ َ -‬‬ ‫وﻗﺎل ‪ً َ ْ ِ -‬‬ ‫)‪َ َ َ (١‬‬
‫ﻳﺘﻬﻤﻪ ِﰲ ُ ُ ِ‬ ‫ﺎﺣﺒﻪ ِ َ ٍ ِ ٍ‬ ‫ِ‬ ‫اﻹﻧﺴﺎن َ ِ‬
‫اﻷﻣﻮر ُ ﱢ َ‬
‫ﻛﻠﻬﺎ«‪.‬‬ ‫ﺑﴚء َواﺣﺪ‪َ ،‬وﻻَ َ ﱠ ِ ُ ُ‬
‫ﻓﲑﻣﻲ َﺻ َ ُ ْ‬ ‫ﻳﺘﻜﻠﻢ ِ ْ َ ُ َ ْ‬ ‫ﻓﻠﺮﺑﲈ َ َ َ ﱠ ُ‬
‫»َ َ ُ ﱠَ‬
‫ﻓﻘﻪ دﻗﻴﻖ‪ٍ ،‬‬
‫وﳖﺞ أﻧﻴﻖ‪...‬‬ ‫ﻗﻠﺖ‪ :‬وﻫﺬا ﻣﻌﻨﻰ ﻋﻤﻴﻖ؛ ِﻣﻦ ِ‬ ‫ُ‬
‫ِ‬ ‫ِ‬
‫ﻓﺄﻳﻦ ُﻫﻢ ‪ُ -‬أوﻻء‪ -‬ﱠ ُ َ ُ‬
‫اﻟﺴﺎﻟﻜﻮﻧﻪ؟!‬
‫)‪ِ ْ »(٢‬‬
‫اﻹﻣﺎم« )ص‪.(٣٣‬‬ ‫ﺧﻠﻒ ِ َ‬ ‫اﻟﻘﺮاءة َ ْ‬
‫ﺟﺰء َ َ‬ ‫ُ‬
‫ﺣﺰم« )‪.(٣٤١/٤‬‬ ‫اﺑﻦ َ ْ‬ ‫ﳎﻤﻮع َ َ ِ ِ‬
‫رﺳﺎﺋﻞ ْ ِ‬ ‫)‪ُ ُ ْ َ » (٣‬‬
‫‪٢٣‬‬

‫َ‬
‫ﻟ‬
‫ﻳﺪﻱ ا ﺘﺎب‬
‫ِ‬
‫ً‬
‫ﻣﺴﺄﻟﺔ‪:‬‬ ‫ﻋﴩة‬
‫َ‬ ‫وﻓﻴﻬﺎ َ ْ َ َ‬
‫أرﺑﻊ‬ ‫َ َ‬

‫‪ ‬‬
‫ً‬
‫ﻋﻤﻮﻣـﺎ‪ ،-‬واﳉﻬـﻞ‬ ‫اﻟﻌﻠـﻢ ‪ُ -‬‬‫ﻠـﺔ ِ ْ‬
‫ﺑـﺴﺒﺐ ِﻗ ﱠ ِ‬ ‫ﻣـﻦ ِ َ ِ‬
‫اﻟﻔـﺘﻦ ‪ِ َ َ ِ -‬‬ ‫ِ‬
‫ﺟـﺮى َ‬ ‫ِﻣ ْﻦ َ َ ِ ِ‬
‫أواﺧﺮ َﻣﺎ َ َ‬
‫اﳌﺼﺎﻟﺢ َ َ ِ‬‫ِ‬ ‫واﻟﻨﻘﺪ‪َ ،‬و ﱠ ِ‬ ‫ِ‬ ‫َِ َ ِ ِ‬
‫ً‬
‫ﺧـﺼﻮﺻﺎ‪َ :-‬ﻣـﺎ‬ ‫واﳌﻔﺎﺳﺪ(‪-‬‬ ‫ﺑﲔ َ َ ِ َ‬ ‫اﻟﱰﺟﻴﺢ َ‬ ‫ْ‬ ‫اﻟﻨﺼﻴﺤﺔ‪ َ ،‬ﱠ ْ‬
‫ﺑﺄﺳﺎﻟﻴﺐ ) ﱠ َ‬
‫ﺑﻀﻌﺔ ُ ُ ٍ‬ ‫ﻣﻨﺬ ِ ْ ِ‬ ‫ِ‬ ‫وﻗﻊ ِﰲ ِ َ ِ‬
‫أﺣـﺪﻫﻢ(‬ ‫ﺷـﻬﻮر‪-‬؛ َﻟـﱠـﲈ َ ْ َ َ‬
‫أﻧﻜـﺮ ) ُ ُ‬ ‫َ‬ ‫اﻟﺴﻠﻴﺒﺔ)‪ُ ْ ُ - (١‬‬
‫اﳊﺒﻴﺒﺔ ‪ -‬ﱠ َ‬ ‫ﻓﻠﺴﻄﲔ َ ِ َ‬ ‫ْ‬ ‫ََ َ‬
‫ﻃﻠﺒﺔ ِ ْ ِ‬
‫اﻟﻌﻠـﻢ)‪ُ َ (٢‬‬
‫ﻟـﻪ‬ ‫اﻟﺪﻋﺎة ِﻣﻦ َ َ ِ‬
‫َ‬
‫ﺑﻌﺾ ﱡ ِ‬ ‫ﻋﻨﻪ‪َ َ ِ -‬‬
‫زﻳﺎرة َ ْ ِ‬ ‫ﻋﻔﺎ اﷲُ َ ْ ُ‬
‫ﻛﺎﺗﺐ ِ ِ‬
‫ﻫﺬه ﱡ ُ‬
‫اﻟﺴﻄﻮر ‪َ َ -‬‬ ‫ََ ِ‬
‫ﻋﲆ َ َ َ‬

‫ﺳﻴﺄﰐ )ص‪.(٢٣٢‬‬ ‫اﻧﻈﺮ َﻣﺎ َ َ ْ ِ‬‫)‪ُ ْ (١‬‬

‫ِ‬ ‫ﺻﻨﻴﻊ ُ ِ‬
‫اﻟـﺸﻴﺦ ﺭﺑﻴﻊ ﺑﻦ ﻫﺎﺩﻱ ‪ُ َ َ -‬‬
‫ﺣﻔﻈـﻪ اﷲ‪َ -‬ردا‬ ‫ﻓـﻀﻴﻠﺔ ﱠ ْ‬ ‫ﻗﺎﻟﻪ َ ِ َ ُ‬ ‫ﻫﻜﺬا‪َ ِ -‬ﺑﲈ َ َ ُ‬ ‫ﻫﺆﻻء ‪َ َ -‬‬ ‫ذﻛﺮﲏ َ ِ ُ َ‬ ‫وﻟﻘﺪ َ ﱠ َ ِ‬
‫َََ ْ‬
‫ﺑﻌﺾ » َ ِ ِ ِ‬ ‫اﻟﺒﻴﺎن ‪ً ِ َ -‬‬
‫ِ‬ ‫ﺳﻜﻮﺗﻪ َﻋﻦ َ ٍ ِ‬ ‫ﺑﻌﺾ َ ِ‬
‫ﻧﺼﺎﺋﺤﻪ«‪:-‬‬ ‫ﻗﺎﺋﻼ‪ِ -‬ﰲ َ ْ ِ َ‬ ‫ﻣﻦ َ َ‬‫ﳾء َ‬ ‫اﻟﻌﻠﲈء ُ ُ َ ُ ْ ْ‬ ‫ﻋﲆ َ ْ ِ ُ َ‬ ‫ﻣﻦ َﺷﻨ َﱠﻊ َ َ‬‫ﻋﲆ َ ْ‬‫ََ‬
‫ﺳﻴﺌﺔ؛ ِﻣﻨ َْﻬـﺎ‪:‬‬ ‫أﻏﺮاض َ َ َ ِ ُ‬
‫وﻣﻘﺎﺻﺪ َ ﱢ َ‬ ‫أﻧﺎس َ ُﳍﻢ َ ْ ٌ‬‫أﺳﺌﻠﺔ ُ َ ٍ‬‫ﺳﻜﺖ َﻋﻦ َ ِ َ ِ‬
‫وإﻧﲈ َ َ َ ْ ْ‬
‫ِ‬
‫ﺟﺒﻨﺎ َوﻻ ﻏﺸﺎ‪ ِ َ ،‬ﱠ َ‬ ‫ﻳﺴﻜﺖ ُ ْ ً‬ ‫ﻫﻮ َﱂ ْ َ ْ ُ ْ‬ ‫»ُ َ‬
‫اﻟﺒﻠﺪ«‪.‬‬ ‫اﻟﺴﻠﻔﻴﺔ ِﰲ َ ِ َ‬
‫ذﻟﻚ َ َ‬ ‫اﻟﺪﻋﻮة ﱠ َ ِ ﱠ ُ‬
‫ﺗﻨﺘﻬﻲ ﱠ ْ َ ُ‬ ‫اﻟﻨﺎس‪ِ ِ َ ْ ِ ِ َ ،‬‬
‫وﺑﺈﺳﻘﺎﻃﻬﻢ َ ْ َ ِ‬ ‫ﻫﻢ َ ْ َ ُ‬
‫أﻣﺜﻞ ﱠ‬ ‫ِ ِ‬
‫أﻧﺎس ِﰲ َ َﺑﻠﺪﻫﻢ ُ ْ‬ ‫إﺳﻘﺎط ُ َ ٍ‬ ‫ِْ َ‬
‫ﺑﻌﺾ ﺑﻠﺪان اﳌﺴﻠﻤﲔ‪.-‬‬ ‫ﻏﲑﻫﺎ ِﻣﻦ َ ْ ِ‬ ‫واﻧﺠﺮ ِإﱃ َ ْ ِ َ‬ ‫ﻓﻠﺴﻄﲔ ‪ َ ْ َ -‬ﱠ‬
‫ﻋﲔ ﻣﺎ ﺟﺮى ِﰲ ِ َ ِ‬
‫ْ‬ ‫ﻗﻠﺖ‪ :‬وﻫﺬا َ ْ ُ َ َ َ‬ ‫ُْ ُ‬
‫أﻗﻮل ﻋﻦ ﻫـﺬا اﻷخ ‪ُ ُ -‬‬
‫ﻏﻠـﻮا!‪:-‬‬ ‫روﻳﺔ وﻻ ٍ‬
‫ﺗﺜﺒﺖ‪ -‬ﱢأﲏ ُ‬ ‫دون ٍ‬ ‫وﺑﻌﺾ اﻟﻨﺎس ُ ُ‬
‫ﱡ‬ ‫ﻳﻨﻘﻞ ﻋﻨﱢﻲ )!( ‪ َ ُ -‬ﱠ‬ ‫ُ‬ ‫)‪(٢‬‬
‫ِ‬
‫=‬ ‫إﻣﺎم ﰲ ﱠ َ ﱠ‬
‫اﻟﺴﻠﻔﻴﺔ!‬ ‫ٌ‬
 ‫‪٢٤‬‬

‫ﻏﻠﻴﻈﺎ ‪ِ -‬ﺟﺪا‪.-‬‬ ‫إﻧﻜﺎرا َ ِ ً‬

‫ﺷﺪﻳﺪا َ ِ ً‬ ‫ِ‬
‫ﻣﺒﺘﺪع)‪-!(١‬؛ ِ ْ ً‬
‫ﻋﻨﺪه)!( ُ ْ َ ٌ‬
‫ِ‬
‫ﻫﻮ ْ َ ُ‬
‫ِ‬
‫‪ -‬ﱠﳑﻦ ُ َ‬
‫ورﻓـﺾ ِ‬ ‫اﳌﺬﻛﻮر!( ‪ِ َ َ ِ -‬‬ ‫ﺣﺘﻰ ِ ﱠ‬
‫ﻣﻌـﻲ‬‫اﻟـﺴﻼم! َ َ َ َ َ‬
‫ﻋـﲇ ﱠ َ َ‬ ‫ﺑـﺴﺒﺐ َذا‪َ -‬ﱂ ْ َ ُ ﱠ‬
‫ﻳـﺮد َ َ ﱠ‬ ‫َ‬ ‫إن ذاك )‬ ‫َﱠ‬
‫وﻳﺒﻨﻲ َ َ ِ‬
‫إﻟﺰام!!! ِ‬ ‫أﻳﲈ ِ ْ َ‬ ‫اﻵﺧﺮﻳﻦ ِ َ ِ ِ‬
‫واﻟﺘﺒـﺪﻳﻊ‪،‬‬
‫َ‬ ‫اﳍﺠـﺮ‪،‬‬
‫ﻋﻠﻴﻪ َ ْ َ‬ ‫ْ‬ ‫ََْ‬ ‫ﺑﻘﻮﻟﻪ َ ﱠ َ‬‫ﻳﻠﺰم َ ِ َ ْ‬
‫وﺻﺎر ُ ْ ِ ُ‬ ‫َ َ‬
‫اﻟﻜﻼم!! َ َ َ‬
‫واﳋﺼﺎم!!!!‬ ‫ِ‬
‫َ َ‬

‫ﻧﺎﺟﺤـﺎ؛ ِ ً‬
‫داﻋﻴـﺎ إﱃ‬ ‫ً‬ ‫ﻗﺮب‪ً ِ -‬‬
‫واﻋﻈـﺎ‬ ‫ﻋﻦ ُ ْ ٍ‬ ‫ﺳﻨﲔ ‪ْ َ -‬‬ ‫أﻋﺮﻓﻪ ُﻣﻨ ُْﺬ ِ َ‬
‫واﻟﻮاﻗﻊ‪ َ :‬ﱠأﻧﻨَﻲ َ ْ ِ ُ ُ‬
‫ُ‬ ‫ﻳﻜﻦ ‪ -‬ﱡ‬
‫ﻗﻂ!‪-‬؛‬ ‫= وﻫﺬا ﱂ ُ ْ‬
‫اﻟﺒﺪﻋﺔ واﻟﺘﺒﺪﻳﻊ؛ وذﻟﻚ ِﻣﻦ ﺑـﺎب‬ ‫َ‬ ‫أدﻓﻊ ﻋﻨﻪ ‪-‬‬ ‫اﻟﺴﻠﻒ ‪-‬ﺑﺎرك اﷲُ ﻓﻴﻪ‪ ِ َ ،-‬ﱠ َ‬
‫وإﻧﲈ َ ْ َ ُ‬ ‫اﻟﺴﻠﻒ‪ ،‬وﻋﻘﻴﺪة ﱠ َ‬ ‫ﻣﻨﻬﺞ ﱠ َ‬‫ِ‬
‫رواه اﻟﺒﺨﺎرﱡي )‪ (٢٣١٢‬ﻋﻦ أﻧﺲ‪!-‬‬ ‫ﻣﻈﻠﻮﻣﺎ« ‪-‬ﻛﲈ ُ‬ ‫ً‬ ‫ﻇﺎﳌﺎ أو‬ ‫أﺧﺎك ً‬ ‫َ‬ ‫اﻧﴫ‬‫» ُ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫ﻓﻀﻼ ﻋﻦ ْ‬
‫اﻟﺸﺎﻏﻞ!‬ ‫ﺷﻐﲇ ﱠ‬ ‫ﻳﺘﻮﻫﻢ‪َ ْ ُ -‬‬ ‫ﻋﻨﻪ ‪-‬ﻛﲈ ﻗﺪ ُ َ َ ﱠ ُ‬ ‫ﻳﻜﻮن ﻛﻼﻣﻲ ُ‬ ‫أن‬ ‫ً‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫اﻟﺮﲪﻦ ‪-‬واﷲُ ُاﳌﺴﺘﻌﺎن‪.-‬‬ ‫رﺑﻨَﺎ ﱠ ْ َ‬‫ﻋﺼﻤﻪ َ ﱡ‬
‫ﻣﻦ َ َ َ ُ‬ ‫ﺳﻮى َ ْ‬ ‫ﻣﻦ َﻛﺎن‪َ -‬‬ ‫إﻧﺴﺎن ‪ً َ -‬‬
‫ﻛﺎﺋﻨﺎ َ ْ‬ ‫اﳋﻄﺄ ِ ْ َ‬‫ﻣﻦ َ‬ ‫َوﻻَ َﻳﻨ ُْﺠﻮ َ‬
‫ﻣﻘﻠﺪا ﰲ ﻫﺬا اﻟﺘﺒﺪﻳﻊ!‬ ‫ﻛﻮن ذا ﱢ ً‬ ‫)‪ (١‬ﻣﻊ َ ْ‬
‫ِ ِ‬
‫ﺗﺒﺪﻳﻌـﻪ ﻟـﻪ!‪ -‬ﻗـﺪ‬ ‫ﺳـﺒﺐ‬ ‫أوﺧﺬ ﻋﻠﻴﻪ ذاك اﻟﺪاﻋﻲ إﱃ اﷲ ‪-‬ﺗﻌـﺎﱃ‪ -‬ﱠﳑـﺎ ﻫـﻮ‬ ‫أن ﻣﺎ ُ ِ َ‬ ‫ﻏﻢ ِﻣﻦ ﱠ‬ ‫وﺑﺎﻟﺮ ْ ِ‬
‫ُ‬ ‫ﱡ‬
‫ِ‬
‫ً‬
‫واﺳﺘﺠﺎﺑﺔ‪.‬‬ ‫واﻟﻔﻀﻞ ﷲ‪-‬وﺣﺪه‪ً ُ -‬‬
‫ﲡﺎوﺑﺎ‬ ‫ُ‬ ‫ﻣﻨﻪ ‪-‬‬
‫ﻓﺮأﻳﻨَﺎ ُ‬ ‫ﻧﺎﺻﺤﻨﺎه ﺑﻪ؛ َ ْ‬ ‫َ ْ ُ‬
‫ً‬
‫ﺻﺎدﻗﺎ‪...-‬‬ ‫واﳌﺰﻳﺪ ﻣﻦ اﻟﺒﻴﺎن ‪ً -‬‬
‫ﻣﻄﻠﺒﺎ ﴍﻋﻴﺎ‬ ‫ِ‬ ‫اﳌﺰﻳﺪ ﻣﻦ اﻟﻮﺿﻮح‪،‬‬ ‫ِ‬ ‫ﺳﺪده اﷲُ‪َ -‬‬ ‫ِ‬ ‫ْ‬
‫وإن ُﻛﻨﱠﺎ‬
‫َ‬ ‫ﻣﻨﻪ ‪ -‬ﱠ َ ُ‬ ‫ﻧﻄﻤﻊ ُ‬ ‫ُ‬
‫ﻛـﲈ َ َ ْ ِ‬ ‫أﻫﻞ ﱠ ِ‬
‫ﺳـﻴﺄﰐ‬ ‫ﺷـﻴﺦ ِ ْ َ‬
‫اﻹﺳـﻼم ‪َ َ -‬‬ ‫ﻗـﺎل َ ْ ُ‬‫ﻛﲈ َ َ‬ ‫ﺑﺎﳋﻠﻖ( ‪َ َ -‬‬ ‫ﺑﺎﳊﻖ‪ْ ُ ُ َ ْ َ َ ،‬‬
‫وأرﲪﻬﻢ ِ َ ْ‬ ‫اﻟﻨﺎس ِ َ ّ‬
‫أﻋﺮف ﱠ ِ‬ ‫اﻟﺴﻨﺔ َ ْ َ ُ‬ ‫َو ) َ ْ ُ ﱡ‬
‫)ص‪.-(٢٣٢‬‬
‫ﻧﻔﺴﻪ‪ -‬ﰲ ذﻟﻚ‪ِ -‬‬
‫واﻗﻌﻴﺎ‪.-‬‬ ‫اﻹﺳﻼم ‪ِ -‬‬
‫ِ‬ ‫ﺣﺎل ِ‬
‫ﺷﻴﺦ‬ ‫ﺳﻴﺄﰐ )ص‪ - (٨٠-٧٩‬ﰲ ِ‬
‫ﺑﻴﺎن ِ‬ ‫وﻗﺎرن ﺑﲈ ِ‬
‫ِ ْ‬
‫ﺷﻴﺦ اﻹﺳﻼم ﰲ »ﺗﻔﺴﲑ آﻳﺎت أﺷﻜﻠﺖ« )‪:(٥٩٥/٢‬‬ ‫وﻗﺎل ُ‬
‫ﻳﺘﻠﻄﻒ ﺑﺎﻟﻨﺎس ﰲ ﱠ ِ‬
‫اﻟﺘﻮﺑﺔ ُ ﱢ‬ ‫أﻧﻪ ُ َ َ ﱠ‬ ‫ِ‬ ‫َ‬
‫ﺑﻜﻞ ﻃﺮﻳﻖ«‪.‬‬ ‫ﻋﻠﻢ ﱠ ُ‬ ‫أﺻﻮل ﱠ ْ‬
‫اﻟﴩ ِع َ َ‬ ‫ﺗﺪﺑﺮ‬
‫وﻣﻦ ﱠ‬ ‫» َ‬
‫ِ‬
‫اﳊﺪادﻳﺔ(‪:-‬‬ ‫ِ‬ ‫ِ‬ ‫اﻟﺸﻴﺦ ﺭﺑﻴﻊِ ﺑﻦِ ﻫﺎﺩﻱ ﰲ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺑﻌﺾ » ُردوده« ﻋﲆ ) ﱠ ﱠ‬ ‫ﻓﻀﻴﻠﺔ‬ ‫ﺗﻮﺟﻴﻬﺎت‬ ‫وﻣﻦ‬
‫ﻗﻠﺖ ﳍﻢ‪ :‬إذا ُﻗﻠﻨﺎ‪) :‬أﺷﻌﺮي( ﻣﻌﻨﺎه ﱠأﻧﻪ‪ :‬ﻋﻨﺪه ﺑﺪﻋﺔ؛ اﻹﻧﺴﺎن ﻳﺮﻳﺪ أن ﻳﺘﺄدب ﰲ ِ ِ‬
‫ﻟﻔﻈـﻪ؛ ﻟـﻴﺲ‬ ‫» ُ‬
‫ﱠ‬ ‫ُ ُ‬
‫ﻧﻘﻮل ﻋﻨﻪ‪ :‬ﻣﺒﺘﺪع«‪.‬‬ ‫أن َ‬ ‫ِ ً‬
‫ﻻزﻣﺎ ْ‬
‫وﻳﻤﺮ ﻋﲆ ِ‬
‫ﻏﲑه‪ ،‬ﻻ‬ ‫ِ‬ ‫ِ‬
‫اﳉﻌﻔﻲ(‪ ،‬ﱡ‬ ‫ﻳﻤﺮ ﻋﲆ )ﺟﺎﺑﺮ ُ ْ‬ ‫ﺗﺮاﺟﻢ ﻣﻦ »اﻟﺒﺨﺎري«؛ ﱡ‬ ‫َ‬ ‫إﱃ أن ﻗﺎل‪» :‬أﻧﺎ أﻗﺮأ ﻟﻜﻢ‬
‫ً‬
‫ﻻزﻣﺎ‪.‬‬ ‫ﻳﻘﻮل‪ :‬ﻣﺒﺘﺪع ‪-‬وﻫﻮ ﻳﻌﺮف أﻧﻪ راﻓﴤ‪ ،-‬وﻻ ﻳﻘﻮل‪ :‬إﻧﻪ ﻣﺒﺘﺪع؛ ﻷن ﻫﺬا ﻟﻴﺲ‬ ‫ُ‬
‫ﻟﻜﻦ؛ ﻟﻴﺲ ِ ً‬
‫ﻻزﻣﺎ أن ﺗﻘﻮل‪ :‬ﻣﺒﺘﺪع‪ ،‬أو‪ :‬ﻏﲑ ﻣﺒﺘﺪع«‪.‬‬ ‫ﻟﻠﻨﺎس‪ْ ،‬‬ ‫ً‬
‫ﺼﺤﺎ ﱠ‬ ‫ﱢﺑﲔ َ َ ُ‬
‫ﺿﻼﻟﻪ ُﻧ‬
‫‪٢٥‬‬

‫ِ‬ ‫ِ‬ ‫ٍ‬ ‫ٍ‬ ‫ﻣﻦ َ ْ ِ‬ ‫ﻛﻞ َ ِ َ ِ‬

‫اﻋﺘﺒﺎر‪...‬‬‫اﺳﺘﻔﺴﺎر‪َ ،‬وﻻَ ْ َ‬ ‫ﻣﻨﺎﺻﺤﺔ‪َ ،‬وﻻَ َ َﺑﻴﺎن‪َ ،‬وﻻَ ْ ْ َ‬ ‫ﻏﲑ ُ َ َ َ‬ ‫ذﻟﻚ ْ‬ ‫‪ ُ ...‬ﱡ‬
‫أﺟـﺪ ِإﻻﱠ‬ ‫ﻓﻠﻢ َ ِ ْ‬ ‫ﻧﻔﴘ‪ً ِ -‬‬ ‫ﻛﻠﻪ‪ِ-‬ﻣﻦ ذاك‪ِ -‬ﻣﻦ ِ ْ َ ِ‬
‫ﺗﻠﻘﺎء َ ْ ِ‬ ‫ﻃﻠﺒﺖ َ ِ َ‬
‫ﻣﺮارا!! َ َ ْ‬ ‫ْ‬ ‫ذﻟﻚ ‪ ُ -‬ﱠ‬ ‫ﻣﻊ َ ﱢأﲏ َ َ ْ ُ‬ ‫َ َ‬
‫ﺗﻜﺮارا‪!-‬‬ ‫واﻟﺮد ‪ً ْ َ -‬‬ ‫اﻟﺼﺪ َ ﱠ ﱠ‬ ‫ﱠ ﱠ‬
‫ﺗﻴﻤﻴـﺔ ِﰲ‬ ‫ِ‬ ‫ﺷـﻴﺦ ِ ْ َ‬ ‫ﻋﲔ ﻣﺎ ﱠ ِ‬ ‫أﺛﺮ َ َ ِ ِ ِ‬
‫اﺑـﻦ َ ْ ﱠ‬‫اﻹﺳـﻼم ْ ُ‬ ‫ﻣﻨﻪ َ ْ ُ‬ ‫ﺣﺬر ْ ُ‬
‫وﻗﻮﻋﺎ‪َ َ َ َ ْ َ -‬‬ ‫ﻓﻌﺎﺋﻠﻬﻢ ‪ً ُ ُ -‬‬ ‫ﻓﻜﺎن َ َ ُ‬
‫َ َ َ‬
‫ِ‬ ‫واﻻﺧﺘﻼف ُ َ ِ ِ‬ ‫ْ ِ‬ ‫ِ‬
‫ﻟﻼﺟـﺘﲈع‬
‫اﳌﺨـﺎﻟﻒ ْ َ‬ ‫اﻟﻔﺘﺎوى« )‪- (٣٥٧/٢٢‬ﻣﻦ‪ » :‬ﱠ َ ﱡ‬
‫اﻟﺘﻔﺮق َ‬ ‫ﻤﻮع َ َ َ‬ ‫» َﳎ ْ ُ ِ‬
‫ِ‬
‫وﻳﻮاﻟﻴـﻪ‬ ‫وﳛـﺐ َ ْ ً‬ ‫ِ ِ ِ‬ ‫ﻳﺒﻐﺾ َ ْ ً‬ ‫ﺑﻌﻀﻬﻢ ُ ْ ِ ُ‬ ‫واﻻﺋﺘﻼف؛ ﱠ ِ‬ ‫ِْ‬
‫ﺑﻌـﻀﺎ َ ُ‬ ‫وﻳﻌﺎدﻳـﻪ‪ ُ َ ،‬ﱡ‬ ‫ﺑﻌـﻀﺎ َ ُ‬ ‫ﻳﺼﲑ َ ْ ُ ُ‬ ‫ﺣﺘﻰ َ َ‬ ‫َ‬ ‫َ‬
‫ذات اﷲ‪.-‬‬ ‫ﻏﲑ َ ِ‬ ‫ﻋﲆ َ ْ ِ‬ ‫‪ََ-‬‬
‫واﻟﻠﻤﺰ‪ِ ِ ْ َ ِ َ ،‬‬ ‫ِ‬ ‫ِ‬
‫وﺑﺒﻌﻀﻬﻢ‬ ‫واﻟﻠﻌﻦ‪ْ َ َ ،‬‬
‫واﳍﻤﺰ‪ َ ،‬ﱠ ْ‬ ‫اﻟﻄﻌﻦ‪ َ ،‬ﱠ ْ‬ ‫ﺑﺒﻌﻀﻬﻢ ِإﱃ ﱠ ْ‬‫اﻷﻣﺮ ِ َ ْ ِ ْ‬ ‫ﻳﻔﴤ َ ْ ُ‬ ‫وﺣﺘﻰ ُ ْ َ‬ ‫َ َﱠ‬
‫واﻟـﺴﻼح‪ِ ِ ْ َ ِ َ ،‬‬ ‫اﻻﻗﺘﺘﺎل ِ َ ِ‬ ‫ِ‬
‫ﺣﺘـﻰ ﻻ‬ ‫واﳌﻘﺎﻃﻌـﺔ؛ َ ﱠ‬ ‫ﺎﺟﺮة َ ُ َ َ‬ ‫اﳌﻬـ َ َ‬ ‫وﺑﺒﻌـﻀﻬﻢ ِإﱃ ُ َ‬ ‫ﺑﺎﻷﻳﺪي)‪ َ (١‬ﱢ َ‬ ‫ِ َإﱃ ْ َ ِ ْ‬
‫ﺑﻌﺾ!‬ ‫ﺧﻠﻒ َ ْ‬ ‫ﺑﻌﻀﻬﻢ َ ْ َ‬ ‫ﻳﺼﲇ َ ْ ُ ُ‬ ‫ُ َ ﱢَ‬
‫أﻋﻈﻢ ُ ِ ِ‬ ‫وﻫﺬا ‪ ُ -‬ﱡ ِ‬
‫ﺣﺮﻣﻬﺎ اﷲُ َ َ ُ ُ‬
‫ورﺳﻮﻟﻪ«‪.‬‬ ‫ﻣﻦ َ ْ َ ِ ُ‬
‫اﻷﻣﻮر ﱠاﻟﺘﻲ َ ﱠ َ‬ ‫ﻛﻠﻪ‪ْ -‬‬
‫ُ‬ ‫َ َ‬
‫رﲪﻪ اﷲ‪ -‬ﰲ »ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪ً - (٤٢٠/١٧‬‬
‫أﻳﻀﺎ‪:-‬‬ ‫وﻗﺎل ‪ُ -‬‬
‫وﳞﺪم ِ ْ ً‬
‫ﻣﴫا«!‬ ‫ُ‬ ‫ً‬
‫ﻗﴫا‪،‬‬ ‫ُ‬
‫اﻟﻌﺎﻗﻞ ﻻ ﻳﺒﻨﻲ‬ ‫»‬
‫ﻓﺄﺣﺪث ُ ً‬
‫ﺟﺬاﻣﺎ«!!‬ ‫َ َ‬ ‫ﻛﺤﺎل »ﻣﻦ أراد ْ ِ‬
‫ﻳﻄﺐ ُ ً‬
‫زﻛﺎﻣﺎ؛‬ ‫ِ‬ ‫ﻓﺤﺎل ﻫﺬا ‪ً -‬‬ ‫‪ُ ...‬‬
‫أن ُ ﱠ‬ ‫َ‬ ‫َ‬ ‫أﻳﻀﺎ‪-‬‬
‫ً‬
‫ﲤﺰﻳﻘﺎ‬ ‫ﺻﻨﻴﻌﻪ »‬ ‫أن َ َ‬
‫ﻳﺆول‬ ‫ﺎل‪ْ -‬‬ ‫اﻟﺴﻨﺔ‪ ،‬ورد ِ ْ َ ِ‬
‫اﻟﺒﺪﻋﺔ ﻻ ﻳﻠﺰم ‪-‬ﺑﺤ ٍ‬ ‫ﻧﴫة ﱠ ِ‬
‫ُُ‬ ‫ُ‬ ‫ﱠ‬ ‫أراد ُ ْ َ َ ﱡ‬
‫وﻣﻦ َ‬ ‫َ‬
‫ﻟﺸﻤﻞ ُ ِ‬
‫ً‬
‫ﺗﻔﺮﻳﻘﺎ ﱢ‬
‫ﻟﺼﻔﻬﺎ«)‪.(٢‬‬ ‫اﻷﻣﺔ؛ وﻻ‬ ‫ِ ﱠ‬
‫ﻗﻮﻟـﻪ‪» :‬ﱠإﻧـﲈ‬ ‫اﺑﻦ ﱠ ٍ‬
‫ﻋﺒﺎس َ ُ‬ ‫اﻟﻮاردة ِﰲ ِ َ‬
‫اﻟﻔﺘﻦ« )‪- (١٧١‬ﻋﻦ ِ‬ ‫اﻟﺪاﲏ ِﰲ » ﱡ‬
‫اﻟﺴﻨَﻦ َ ِ َ‬ ‫ﻋﻤﺮو ﱠ‬‫)‪ (١‬روى أﺑﻮ َ ْ‬
‫اﻟﻔﺘﻨﺔ ﱢ‬
‫ﺑﺎﻟﻠﺴﺎن‪ ،‬وﻟﻴﺴﺖ ﺑﺎﻟﻴﺪ«‪.‬‬ ‫ُ‬
‫اﺟﺘﻤﻌﺎ؟!‬
‫ﻗﻠﺖ‪ :‬ﻓﻜﻴﻒ إذا ْ َ َ َ‬
‫ُ‬
‫)‪» (٢‬ﳎﻤﻮع ﻓﺘﺎوى اﻟﺸﻴﺦ اﺑﻦ ﺑﺎز« )‪.(٧٢/٣‬‬
 ‫‪٢٦‬‬

‫اﻟﺘﻬﻮر‪ِ َ َ ِ َ ،‬‬
‫وﺑـﺴﺒﺐ ذاك‬ ‫ﺑﻌﺪ ‪ِ -‬ﺟﺪا‪-‬؛ ِ َ َ ِ‬
‫ﺑﺴﺒﺐ َﻫﺬا ﱠ َ ﱡ‬ ‫ﻋﻈﻤﺖ ِ ْ َ ُ‬
‫اﻟﻔﺘﻨﺔ ‪ُ ْ َ -‬‬ ‫وﻟﻘﺪ َ ُ َ‬ ‫ُْ ُ‬
‫ﻗﻠﺖ‪ْ َ َ َ :‬‬
‫ِ‬ ‫ﻣﻦ َ ِ ِ‬ ‫ﺑﺎﳊﺪ َ َ ِ‬ ‫اﻟﺘﻨﻄﻊ‪ ،‬ﱠ ِ‬
‫أن َ ُ‬
‫ﻛـﺎﻧﻮا‬ ‫ﺑﻌﺪ َ ْ‬ ‫اﻟﻮاﺟﺐ اﻟ ﱠ ْ ﱢ‬
‫ﴩﻋﻲ؛ َ ْ َ‬ ‫اﻷدﻧﻰ َ‬‫أﺻﺤﺎﺑﻪ ِ َ ﱢ ْ‬‫ﻳﻘﻢ َ ْ َ ُ ُ‬
‫واﻟﺬي َﱂ ْ َ ُ ْ‬ ‫ﱠَ ﱡ َ‬
‫اﺣﱰام َ ْ ِ‬
‫وﺗﻘﺪﻳﺮ‪ٍ ْ ِ َ ،‬‬
‫وإﺟﻼل َ ِ‬
‫ﻛﺒﲑ‪...‬‬ ‫ذوي ْ ِ ٍ َ‬ ‫اﻟﻘﺮﻳﺐ‪ِ َ -‬‬‫ﺑﺎﻷﻣﺲ َ ِ‬‫‪ََ-‬ﻟﻨﺎ‪ِ ْ َ ِ -‬‬
‫وﺑﻐﲑ ٍ ِ‬ ‫ﻗﻠﺒﻮا َ َﻟﻨﺎ َ ِ‬
‫اﻟﻈﻠﻢ و ِ َ‬
‫اﻹﺣﻦ!‬ ‫ﺳﻮى ﱡ ْ ِ‬
‫ﺳﺒﺐ َ‬‫ﺠﻦ‪َ َ ِ ْ َ ِ َ ...‬‬
‫ﻇﻬﺮ اﳌ َ ّ‬
‫َْ‬ ‫‪ً َ ْ َ ...‬‬
‫وﻓﺠﺄة؛ َ َ ُ‬
‫ـﺎﻟﺘﻤﻴﻊ)‪ِ - (٢‬ﺣﻴﻨـ ًـﺎ‪،-‬‬ ‫ـﺪاه اﷲ‪َ -‬ﻳ ﱠ ِ ُ‬
‫ﺘﻬﻤﻨــﺎ ﺑِـ ﱠ َ ﱡ ِ‬ ‫ﻓﺠـ َ ً‬
‫ـﺄة‪َ -‬ﻫـ َ ُ‬ ‫ـﺎر ) َﻛﺒِـ ُ ُ‬
‫ـﲑﻫﻢ()‪ْ َ - (١‬‬ ‫ـﻢ َﺻـ َ‬‫ُﺛـ ﱠ‬
‫آﺧﺮ‪!!-‬‬ ‫وﺑﺎﳊﺪادﻳﺔ ‪ً ِ -‬‬
‫ﺣﻴﻨﺎ َ‬ ‫ِ‬
‫َِ َ ﱠ ﱠ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺑﺎﳋﺎرﺟﻴـﺔ‬
‫ﱠ‬ ‫ﺑﻜـﻞ َ َ‬
‫ﺻـﻠﻒ!‪-‬‬ ‫إﺧﻮاﻧﻨـﺎ‪ ُ -‬ﱢ‬ ‫وﺑﻌـﺾ‬
‫َ‬ ‫ﺮا )!( ﺻﺎر ﱠ ِ ُ‬
‫ﻳﺘﻬﻤﻨـﺎ)‪- (٣‬‬ ‫وآﺧ ً‬
‫واﻟﺘﻜﻔﲑ ُ ْ ِ ِ‬
‫واﻟﻘﻄﺒﻴﺔ!!!‬ ‫ﱠ ِْ ِ‬
‫ﱠ‬
‫ﻋﺠﺎب‪:‬‬
‫ﻋﺠﺐ ُ ٌ‬ ‫وﻫﺬا ‪ِ ْ َ َ -‬‬
‫ﻟﻌﻤﺮي!‪ٌ َ َ -‬‬

‫اﳊﺠﺎج« )ص‪:(١٠‬‬ ‫اﻟﺒﺎﺟﻲ ِﰲ »اﳌِﻨْﻬﺎج ِﰲ َ ِ ِ ِ‬ ‫اﻟﻌﻼﻣﺔ َ ِ‬‫ﻗﺎل َ ﱠ َ ُ‬ ‫)‪َ َ (١‬‬

‫ﺗﺮﺗﻴﺐ َ‬ ‫ْ‬ ‫َ‬
‫ﻓﺈﻧﻪ ﻻَ َ ِ‬ ‫ِ‬ ‫اﻟﺘﺴﻔﻪ ِﰲ َ َ‬
‫ﻳﺴﺘﻔﻴﺪ‪.«..‬‬ ‫اﻟﺘﻔﻈﻴﻊ؛ َ ِ ﱠ ُ َ ْ‬
‫ﻋﺎدﺗﻪ ﱠ ْ ُ‬
‫ﻣﻦ َ َ ُ ُ‬ ‫اﻟﻜﻼم‪َ ،‬وﻻَ َ ْ‬ ‫ﻋﺎدﺗﻪ ﱠ َ ﱡ ُ‬
‫ﻣﻦ َ َ ُ ُ‬ ‫» َوﻻَ ُ َ َ ُ‬
‫ﻳﻨﺎﻇﺮ َ ْ‬
‫ﻓـﻀﻔﺎض ‪ -‬ﱠأوﻻً‪ٌ َ ْ ُ ،-‬‬
‫وﲥﻤـﺔ‬ ‫ٌ‬ ‫ﻫﻼﻣـﻲ(‬ ‫)‪ (٢‬وﻣﺼﻄﻠﺢ )اﻟﺘﻤﻴـﻊ( ‪-‬أو )اﻟﺘﻤﻴﻴـﻊ(‪ :-‬ﻣـﺼﻄﻠﺢ ) ُ ِ‬
‫ﱞ‬ ‫ٌ‬ ‫ُ‬ ‫ﱡ‬
‫اﳌﺨﺘﻠﻔﻮن ‪-‬ﻓﻴﲈ ﺑﻴﻨَﻬﻢ‪ -‬ﻛﻴﻔﲈ ﻛﺎﻧﻮا!‪-‬ﻟﻺﺳﻘﺎط ‪ً -‬‬
‫ﺛﺎﻧﻴﺎ‪.-‬‬ ‫ﻳﱰاﺷﻖ ﲠﺎ ُ ِ‬ ‫ُ‬ ‫ﺟﺎﻫﺰة‬
‫ٌ‬
‫ﺑﻐـﺾ‬ ‫اﻟﴩﻋﻲ ﱢ ِ‬
‫اﻟﺒـﲔ ﻋﻠﻴـﻪ‪ َ -‬ﱢ‬ ‫اﻟﺪﻟﻴﻞ‬ ‫ِ‬
‫إﻗﺎﻣﺔ ّ ِ‬ ‫ِ‬
‫ﺑﻌﺪم‬ ‫اﳊﻖ‬
‫ﺗﻀﻴﻴﻊ ﱢ‬ ‫أﻧﻪ‪:‬‬ ‫ُ‬
‫ﱢ‬ ‫ُ‬ ‫اﻟﺼﻮاب‪-‬؛ ﱠ ُ‬ ‫ُ‬ ‫ﻣﻌﻨﺎه ‪-‬‬
‫ُ‬ ‫وﺿﺒﻂ‬
‫اﻟﺼﻮاب ﻓﻴﻪ‪ ،‬أو ِ‬
‫ﻋﺪﻣﻪ‪.-‬‬ ‫إدراك ﱠ ِ‬ ‫ِ‬ ‫ﱠﻈﺮ ﻋﻦ‬‫اﻟﻨ َ ِ‬
‫ِ‬
‫ﺑﺼﻮﺗﻪ!‬ ‫ﱠٌ‬
‫ﻣﺴﺠﻞ‬ ‫وﻛﻞ ﻫﺬا‬ ‫)‪ ُ (٣‬ﱡ‬
‫أﻧﻔﺴﻬﻢ وﰲ اﳌـﻨﻬﺞ اﻟـﺴﻠﻔﻲ اﻟـﺬي ﻧﺎﻟـﻪ ﻣـﻦ اﻟﺘـﺸﻮﻳﻪ‬ ‫ﻓﺎﻟﻮاﺟﺐ ﻋﲆ ﻫﺆﻻء »أن ﱠﻳﺘﻘﻮا اﷲَ ﰲ ِ‬
‫ُ‬
‫ﻋﻘﺎﺋـﺪﻫﻢ‪ ،‬وﻻ‬
‫ُ‬ ‫وﺷﲈﺗﺔ اﻷﻋﺪاء؛ اﻷﻣﺮ اﻟﺬي ﻻ ُﻳﻄﺎق؛ ﺑﺴﺒﺐ ﻛﺘﺎﺑـﺎت ُأﻧـﺎس ﳎﻬـﻮﻟﲔ‪ ،‬ﻻ ُﺗﻌـﺮف‬ ‫َ‬
‫أﺧﻼﻗﻬﻢ ﺑﺎﺳﻢ اﻟﺴﻠﻔﻴﺔ واﻟﺴﻠﻔﻴﲔ!!‬ ‫ُ‬ ‫ﺳﲑﻫﻢ‪ ،‬وﻻ‬ ‫ﻣﻨﺎﻫﺠﻬﻢ‪ ،‬وﻻ ِ َ ُ ُ‬
‫اﻟﺴﻠﻔﻴﲔ ﻋﻦ ِ ِ‬ ‫ِ‬ ‫وأﺻﺒﺤﻮا ُ ِ‬
‫ﱡﻮن ﻋﻠـﻴﻬﻢ ﲪـﻼت اﻟﻄﻌـﻮن واﻻﲥﺎﻣـﺎت‬ ‫وﻳﺸﻨ َ‬ ‫ﺣﻴﺎﺿﻬﻢ‪ُ َ ،‬‬ ‫ﻳﻄﺎردون ﱠ َ ﱢ‬
‫اﳋﻄﲑة ﺑﺎﻟﺘﻤﻴﻴﻊ ‪-‬وﻏﲑه‪- «-‬ﻛﲈ ﰲ »اﳌﺠﻤﻮع اﻟﻮاﺿﺢ‪) «..‬ص‪ (١٧‬ﻟﻠﺸﻴﺦ ﺭﺑﻴﻊ ﺑﻦ ﻫﺎﺩﻱ‪.-‬‬
‫‪٢٧‬‬

‫َﻓـ‪:‬‬
‫ﻣﻦ ُ َ ِ‬‫أﻗﺒﺢ ﻣﺎ ْ ِ ِ‬ ‫ﻣﻌﺎ ﻓِـﻲ ِ ِ‬ ‫ﺎت ِﺿ ﱠ ْ ِ‬
‫اﳌﺤﺎل !!‬ ‫ﻳﺄﰐ َ‬ ‫ﻣﻦ َ ْ َ ِ َ َ‬
‫ﺣﺎل ْ‬‫َ‬ ‫ﺪﻳﻦ َ ً‬ ‫إﺛﺒـ ُ‬
‫َو‪:‬‬
‫اﻟﻀﺪان َ ْ َ ِ َ ِ‬
‫ﺟـﻤﻌﺎ َﻓـﲈ ﱢ ﱠ ِ‬ ‫ﺘﺎن َ ْﺑﻴـ َﻦ َ َ َ ْ ِ‬
‫اﳊﺎﻟﺘﲔ َ ِ ْ‬
‫ﻓﺈن ُ ِ ْ‬
‫ﳚﺘﻤﻌﺎن‬ ‫ﺗﺮد َ ْ ً َ‬ ‫َﺷـ ﱠ َ‬

‫اﻟﺘﻨﺎﺻﺢ ِﰲ ﱢ‬
‫اﻟﺪﻳﻦ؟!‬ ‫‪َ ْ َ َ ...‬‬
‫ﻓﺄﻳﻦ ﱠ َ ُ ُ‬
‫اﳌﺒﲔ‪ ،‬ﱠ ِ‬ ‫وأﻳﻦ ﱠ ِ‬
‫ﺑﺎﻟﺼﱪ واﻟﻴﻘﲔ؟!‬ ‫ﺑﺎﳊﻖ ُ ِ َ‬
‫واﻟﺘﻮاﴆ ِ ﱠ ْ‬ ‫اﻟﺘﻮاﴆ ِ َ ﱢ‬
‫َ َْ َ َ‬
‫ﺗﻮﺟﻴﻬـﺎت« َ ِ َ ِ‬ ‫ِ‬
‫ﻓـﻀﻴﻠﺔ‬ ‫ﺑﻌـﺾ » َ ْ ِ َ‬
‫ﻣـﻦ َ ْ ِ‬‫ﻫـﺪاﻫﻢ اﷲ‪ْ -‬‬ ‫اﳍـﻮج ‪ُ َ َ -‬‬ ‫ﻫـﺆﻻء ُ ِ‬
‫ﺻﻨﺎﺋﻊ َ ُ‬
‫ُ‬ ‫َْ َ‬
‫أﻳﻦ‬
‫ِ‬
‫اﻟﻨﺎﻓﻌﺔ‪-‬؛ َ ﱠ‬
‫ﻟـﲈ َﻗﺎل‪:‬‬ ‫اﳌﻮﱃ ‪ -‬ﱠ َ‬‫وﻓﻘﻪ َ ْ َ‬
‫اﻟﺸﻴﺦ ﺭﺑﻴﻊ ﺑﻦ ﻫﺎﺩﻱ ﺍﳌﺪﺧﻠﻲ ‪ َ -‬ﱠ َ ُ‬ ‫ﱠ ْ‬
‫اﻹﺳﻼم ُ ِ ِ‬
‫وأﺻﻮﻟﻪ‪ ،‬و َﻛـﻢ َ ِ‬ ‫واﳌﻔﺎﺳﺪ ِﻣﻦ َأﻫﻢ َ ِ ِ‬‫اﳌﺼﺎﻟﺢ َ َ ِ ِ‬
‫ِ‬ ‫»ِ ﱠ‬
‫ﺐ‬ ‫ﳚﻠـ ُ‬‫َ ْ ْ‬ ‫ﻗﻮاﻋﺪ ِ ْ َ ِ َ ُ‬ ‫ْ َ ﱢ َ‬ ‫ﻣﺮاﻋﺎة َ َ ِ َ‬
‫إن ُ َ َ َ‬
‫اﳋﲑ‪ِ ِ َ ْ ،‬‬ ‫اﷲُ ِ َ ِ َ ِ‬
‫اﻟﴩ!‬‫ﻣﻦ ﱠ ﱢ‬ ‫ﻣﻦ َ ْ ِ َ َ ُ‬
‫وﻳﺪﻓﻊ ِﺑﻪ َ‬ ‫ﺑﺬﻟﻚ َ‬
‫ﻓﻴﻪ ﺑﻼء ِ‬
‫ﻋﻈﻴﻢ«)‪.(١‬‬ ‫ِ ِ ِ‬
‫ﻣﺮاﻋﺎﲥﺎ َ ٌ َ‬
‫وﻋﺪم ُ َ َ‬
‫َ ََ ُ‬
‫ُْ ُ‬
‫ﻗﻠﺖ‪:‬‬
‫ذﻳـﺎك‪-‬؛ ﱠإﻻ ُ َ‬ ‫وﺛﻤﺮة َ َ ﱡ ِ ِ‬ ‫ﻧﺘﻴﺠﺔ ِ ْ ِ ِ‬
‫َ َﻓﲈ َ ِ َ ُ‬
‫واﻟﺘـﺸﺘﺖ‪،‬‬
‫ﱡ َ‬ ‫اﻟﻔﺮﻗـﺔ‪،‬‬ ‫ﺗﺸﺪدﻫﻢ‪ َ -‬ﱠ‬ ‫ﻓﻌﻠﻬﻢ ‪َ -‬ذاك‪ُ َ َ َ َ ،-‬‬
‫ِ‬
‫اﻷﻋﺪاء)‪(٢‬؟!‬ ‫ﱡ َ‬
‫وﺗﺴﻠﻂ‬ ‫واﻟﺬ ﱠل‪،‬‬
‫واﻟﻀﻌﻒ‪ ،‬ﱡ‬
‫واﳋﺼﻮﻣﺎت‪ ،‬ﱠ ْ َ‬‫ِ‬
‫ُ‬

‫ِ‬ ‫ِ‬ ‫ِ‬

‫ﺑﺒﻌﺾ َﻣﻦ َ َ َ‬ ‫)‪َ َ (١‬‬
‫اﻟﻐـﺮب‪ -‬إﱃ ﱠ ُ‬
‫أﻧـﻪ‬ ‫اﳉـُﺪد ﰲ ﺑـﻼد َ ْ‬
‫اﻟﻔﺘﻦ ‪-‬ﻣﻦ اﳌﺴﻠﻤﲔ ُ‬
‫دﺧﻞ ﻫﺬه َ َ‬ ‫اﻟﺒﻼء‬
‫ُ‬ ‫وﺻﻞ‬
‫ارﺗﺪ ﻋﻦ ِ ِ‬
‫دﻳﻨﻪ!‬ ‫َْﱠ‬
‫ﻣﻔﺮج ﱠإﻻ اﷲ ‪-‬ﺗﻌﺎﱃ‪.-‬‬
‫وﻻ ُ َ ﱢ َ‬
‫=‬ ‫رﲪﻪ اﷲُ‪ -‬ﰲ »ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪:(٢٥٤/٢٢‬‬ ‫اﺑﻦ ﱠ َ‬
‫ﺗﻴﻤﻴﺔ ‪ُ -‬‬ ‫)‪ (٢‬ﻗﺎل ُ‬
‫ﺷﻴﺦ اﻹﺳﻼم ُ‬
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‫اﻟﺰﻳــﺎرة!( ‪-‬ذاك‪-‬‬ ‫ِ‬ ‫َﺑـ ْ‬

‫ـﻞ َﻣـ َ‬
‫ـﺪاﻫﻢ اﷲ‪ -‬ﰲ ﻣﻮﺿــﻮع ) ﱢ‬
‫ـﻴﺠﻴﺐ ﻫــﺆﻻء ‪َ -‬ﻫـ َ ُ‬‫ـﺎذا َﺳـ ُ ُ‬
‫ﻋـﲆ ﻣـﺎ رواه ِ‬
‫اﳋﻄﻴـﺐ ِﰲ » َ ِ‬ ‫ِ‬ ‫ﺳﺒﺐ ِ ْ َ ِ ِ‬ ‫ﱠِ‬
‫ﺗـﺎرﻳﺦ َ ْ َ‬
‫ﺑﻐـﺪاد«‬ ‫ُ‬ ‫اﻟﻈﺎﻫﺮ!(‪َ ُ َ َ َ َ َ -‬‬‫ﻓﺘﻨﺘﻬﻢ ) ﱠ ُ‬ ‫ﻫﻮ َ َ ُ‬
‫واﻟﺬي ُ َ‬ ‫َ‬
‫ِ‬
‫ﻳﻮﺳﻒ ُ ﱠ ﱢ ﱢ‬
‫اﳌﻄﻮﻋﻲ‪ ،‬ﻗﺎل‪:‬‬ ‫َ‬ ‫ﻳﻌﻘﻮب ﺑِﻦ ُ‬
‫ﻋﻦ َ ْ ُ َ‬ ‫)‪ْ َ (٢٦٢/١٠‬‬
‫اﻷزدي ِ ِ‬ ‫ِ‬
‫ﺣﻨﺒـﻞ‪،‬‬ ‫ﻳﻐﺸﻰ َ ْ َ َ‬
‫أﲪـﺪ ﺑـﻦ َ ْ َ‬ ‫راﻓﻀﻴﺎ‪َ َ َ ،‬‬
‫وﻛﺎن َ ْ َ‬ ‫ﺻﺎﻟﺢ َ ْ ﱡ‬ ‫ﻋﺒﺪ ﱠ ْ َ ِ‬
‫اﻟﺮﲪﻦ ﺑﻦ َ ٍ‬ ‫»َﻛ َ‬
‫ﺎن َ ْ ُ‬
‫ﺻﺎﻟﺢ ِ ِ‬‫اﻟﺮﲪﻦ ﺑﻦ ِ‬ ‫ﻓﻘﻴﻞ َﻟﻪ‪ :‬ﻳﺎ َأﺑﺎ َ ِ‬
‫وﻳﺪﻧﻴﻪ‪َ ِ َ ،‬‬
‫ﻓﻴﻘﺮﺑﻪ ْ ِ‬
‫راﻓﴤ؟!‬
‫ﱞ‬ ‫ﻋﺒﺪ ﱠ ْ َ ِ ُ َ‬
‫ﻋﺒﺪ اﷲ! َ ْ ُ‬
‫ْ‬ ‫َ‬ ‫ََُﱢُُ َُ‬
‫ﺻـﲆ اﷲُ َ َ ِ‬ ‫ِ‬ ‫رﺟﻞ َأﺣﺐ َ ً ِ‬
‫ﻋﻠﻴـﻪ‬
‫ْ‬ ‫أﻫـﻞ َ ْﺑﻴـﺖ ﱠ ِ ﱢ‬
‫اﻟﻨﺒـﻲ ‪ َ -‬ﱠ‬ ‫ﻣﻦ َ ْ ِ‬
‫ﻗﻮﻣﺎ ْ‬‫ﺳﺒﺤﺎن اﷲ! َ ُ ٌ َ ﱠ ْ‬ ‫ﻓﻘﺎل‪َ َ ْ ُ :‬‬ ‫ََ‬
‫ﻫﻮ ِ َﺛﻘﺔ«‪.‬‬
‫ﲢﺒﻬﻢ! ُ َ‬
‫ِ‬
‫ﻟﻪ‪ :‬ﻻَ ُ ﱠ ُ‬
‫ﻧﻘﻮل َ ُ‬
‫وﺳﻠﻢ‪ُ ُ َ -‬‬
‫َ َ ﱠ‬

‫اﻟﺘﻔـﺮق واﻟﻔـﺘﻦ ﺑﻴـﻨﻬﻢ ﰲ اﳌـﺬاﻫﺐ‬ ‫ﱡ ِ‬ ‫ﻛﺜـﺮة‬ ‫اﻟﺘﱰ ﻋﻠﻴﻬـﺎ‪:‬‬ ‫ِ ِ‬

‫ُ‬ ‫وﺑﻼد اﻟﴩق ﻣﻦ أﺳﺒﺎب ﺗﺴﻠﻴﻂ اﷲ ﱠ َ َ‬ ‫ُ‬ ‫= »‬
‫ْﺮج ﻋـﻦ‬ ‫ﳌﺬﻫﺒﻪ ﻋﲆ ﻣﺬﻫﺐ أﰊ ﺣﻨﻴﻔﺔ؛ ﺣﺘﻰ َﳜ ُ َ‬ ‫ِ‬ ‫ﻳﺘﻌﺼﺐ‬
‫اﻟﺸﺎﻓﻌﻲ ﱠ ُ‬ ‫ّ‬ ‫اﳌﻨﺘﺴﺐ إﱃ‬‫َ‬ ‫وﻏﲑﻫﺎ‪-‬؛ ﺣﺘﻰ ﲡﺪ‬ ‫‪ِ -‬‬
‫ْـﺮج ِ‬
‫ﻋـﻦ‬ ‫ِ‬ ‫ِ‬ ‫ِِ‬
‫وﻏـﲑه‪-‬؛ ﺣﺘـﻰ َﳜ ُ َ‬ ‫اﻟﺸﺎﻓﻌﻲ ‪-‬‬
‫ّ‬ ‫ﻣﺬﻫﺐ‬ ‫ﳌﺬﻫﺒﻪ ﻋﲆ‬ ‫ﻳﺘﻌﺼﺐ‬
‫واﳌﻨﺘﺴﺐ إﱃ أﰊ ﺣﻨﻴﻔﺔ ﱠ ُ‬ ‫َ‬ ‫اﻟﺪﻳﻦ!‬‫ﱢ‬
‫ﻣﺬﻫﺐ ﻫﺬا وﻫﺬا!‬ ‫ِ‬ ‫ِِ‬
‫ﳌﺬﻫﺒﻪ ﻋﲆ‬ ‫ﻳﺘﻌﺼﺐ‬
‫أﲪﺪ ﱠ ُ‬ ‫واﳌﻨﺘﺴﺐ إﱃ َ‬ ‫َ‬ ‫اﻟﺪﻳﻦ!‬
‫ﱢ‬
‫ﳌﺬﻫﺒﻪ ﻋﲆ ﻫﺬا وﻫﺬا!‬ ‫ِ‬ ‫ﻳﺘﻌﺼﺐ‬ ‫ٍ‬ ‫ِ‬
‫اﳌﻨﺘﺴﺐ إﱃ ﻣﺎﻟﻚ ﱠ ُ‬ ‫َ‬ ‫ﲡﺪ‬ ‫اﳌﻐﺮب‪ُ :‬‬ ‫وﰲ‬
‫ُ‬
‫ورﺳﻮﻟﻪ ﻋﻨﻪ‪.‬‬ ‫واﻻﺧﺘﻼف اﻟﺬي َﳖﻰ اﷲُ‬ ‫ِ‬ ‫وﻛﻞ ﻫﺬا ِﻣﻦ ﱠ َ ﱡ ِ‬
‫اﻟﺘﻔﺮق‬ ‫ُﱡ‬
‫ِ‬
‫ﺑﻐـﲑ‬ ‫ِ‬
‫ﻷﻫﻮاﺋﻬﻢ‬ ‫واﳌﺘﺒﻌﲔ )‪ ُ ،(Æ Å Ä Ã‬ﱠ ِ ِ‬
‫اﳌﺘﺒﻌﲔ‬ ‫وﻛﻞ ﻫﺆﻻء اﳌﺘﻌﺼﺒﲔ ﺑﺎﻟﺒﺎﻃﻞ‪ ،‬ﱠ ِ ِ‬ ‫ﱡ‬
‫ﱢ‬
‫ﻟﻠﺬم ِ‬ ‫ﻫﺪى ِﻣﻦ اﷲ‪:‬‬
‫واﻟﻌﻘﺎب‪.‬‬ ‫ﻣﺴﺘﺤﻘﻮن ﱠ ﱢ‬ ‫ﱡ‬ ‫ُ ً‬
‫اﳌﺘﻨﺎزع ﻓﻴـﻪ‬
‫َ َ‬ ‫اﻟﻔﺮع(‬
‫اﻟﺪﻳﻦ‪ ،‬و) َ‬ ‫ِ‬
‫أﺻﻮل ﱢ‬ ‫واﻻﺋﺘﻼف ِﻣﻦ‬
‫ﺑﺎﳉﲈﻋﺔ‪َ ِ ْ ،‬‬ ‫ِ‬ ‫ِ‬
‫اﻻﻋﺘﺼﺎم‬
‫َ‬ ‫ﻓﺈن ْ‬ ‫واﺳﻊ؛ ﱠ‬ ‫ٌ‬ ‫ﺑﺎب‬
‫وﻫﺬا ٌ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫اﻟﻔﺮع؟!«‪.‬‬ ‫اﻷﺻﻞ ﺑﺤﻔﻆ َ ْ‬ ‫ﻣﻦ اﻟﻔﺮوع اﳋﻔﻴﻔﺔ‪ ،‬ﻓﻜﻴﻒ ُ ْ َ ُ‬
‫ﻳﻘﺪح ﰲ‬
‫ِ‬
‫ﺑﺴﺒﺐ ذﻟﻚ!‬ ‫ﻣﺬﻫﺒﻪ؛ َ ُ ﱢ َ‬
‫ﻓﺒﺪع‬ ‫َُ‬ ‫ﳜﺎﻟﻒ‬
‫ﳊﻨﻔﻲ ُ ُ‬
‫ﱟ‬ ‫اﻟﻴﺪﻳﻦ‬ ‫ﻣﺴﺄﻟﺔ َ ْ ِ‬
‫رﻓﻊ َ َ ْ‬ ‫ُ‬ ‫اﻟﻔﺮع( ‪ُ ُ -‬‬
‫اﳌﺸﺎر إﻟﻴﻪ‪:-‬‬ ‫ﻗﻠﺖ‪ :‬و) َ ْ ُ‬
‫ُ‬
‫ﺑﺴﺒﺐ َ ِ‬
‫اﻟﺴﻔﻪ َ ُ ْ ِ‬
‫واﳊﻤﻖ‪!!-‬‬ ‫ﻳﺘﻜﺮر! ‪ ِ َ َ ِ -‬ﱠ‬ ‫ﻧﻔﺴﻪ‪ َ -‬ﱠ ُ‬
‫واﻟﺘﺎرﻳﺦ ‪ُ ُ -‬‬‫ُ‬ ‫‪...‬‬
‫رواه ُ َ ِ‬ ‫أﻫﻠﻪ؛ َ ْ َ ِ‬
‫ﻏﲑ َ ِ‬
‫اﻟﺒﺨﺎري‪.-(٥٩) :‬‬ ‫اﻟﺴﺎﻋﺔ« ‪ُ َ َ -‬‬
‫ﻓﺎﻧﺘﻈﺮ ﱠ َ‬ ‫وﺳﺪ َ ْ ُ‬
‫اﻷﻣﺮ ِ َإﱃ َ ْ ِ ْ‬ ‫وﻛﲈ َﻗﺎل ﷺ ‪َ ِ » :‬إذا ُ ﱢ َ‬‫َ ََ‬
‫ﻗـﺼﺘﺎن ﻋﺠﻴﺒﺘـﺎن )!( ﻓـﻴﲈ ﻛـﺎن ﳚـﺮي ﺑـﲔ‬
‫وﰲ »ﻣﻌﺠﻢ اﻟﺒﻠﺪان« )‪ ،(٢٠٩/١‬و)‪ (١١٧/٣‬ﱠ‬
‫)اﻟﺸﺎﻓﻌﻴﺔ( و)اﳊﻨﻔﻴﺔ( ِﻣﻦ ﻓﺘﻦ‪ ،‬وﺣﺮوب‪ ،‬و‪ ..‬و‪!!..‬‬
‫‪٢٩‬‬

‫ذﻛﺮه َ ِ َ ُ‬ ‫ِ‬
‫اﻟـﺸﻴﺦ ﺭﺑﻴﻊ ﺑﻦ ﻫﺎﺩﻱ‪‬‬
‫ﻓـﻀﻴﻠﺔ ﱠ ْ‬ ‫ﻓﻴﲈ َ َ َ ُ‬ ‫ﺳﻴﻘﻮﻟﻮن ‪ُ َ َ ْ َ -‬‬
‫أﺻﻠﺤﻬﻢ اﷲ‪َ -‬‬ ‫َ ْﺑﻞ َﻣﺎذا َ َ ُ ُ َ‬
‫ﻧـﺼﻴ ِ‬ ‫أﺟﻮﺑﺘﻪ« ‪ِ-‬ﰲ ) َ َ ِ‬
‫ﻣـﺴﺄﻟﺔ َ ِ‬ ‫ﺑﻌﺾ » َ ِ ِ ِ‬ ‫ِ‬
‫واﳉﻠـﻮس‬ ‫أﻫـﻞ ِ َ ِ‬
‫اﻟﺒـﺪع‪ِ ُ ُ َ ،‬‬ ‫ﺤﺔ َ ْ ِ‬‫َ‬ ‫َ ْ‬ ‫ﺣﻔﻈﻪ اﷲ‪ِ -‬ﰲ َ ْ ِ ْ َ‬ ‫‪َُ َ-‬‬
‫ِ‬
‫ﻟﻠﻨﺼﺢ(‪-‬؛ َ ﱠ‬
‫ﻟـﲈ َﻗﺎل‪:‬‬ ‫ﻣﻌﻬﻢ ﱡ ْ‬ ‫ََُ‬
‫ﻣـﻨﻬﻢ ِ َإﱃ ِ‬‫ﺟﺎءﲏ َ ٌ ِ‬ ‫ﺑﻴﻮﲥﻢ َ َ َ ِ ِ ِ‬
‫أذﻫﺐ ِإﱃ ُ ُ ِ ِ‬
‫ﺑﻴﺘـﻲ)‪:(١‬‬
‫َْ‬ ‫أﺣﺪ ْ ُ‬ ‫ﻓﺈذا َ َ ِ َ‬
‫وﳎﺎﻟﺴﻬﻢ‪َ ِ َ ،‬‬ ‫»‪َ َ َ ...‬‬
‫ﻓﺄﻧﺎ ﻻَ َ ْ َ ُ‬
‫وﺑﻴﻨﺖ َ ُﻟﻪ َ ّ‬
‫اﳊﻖ‪.‬‬ ‫َ َ ْ ُ‬
‫ﻧﺎﺻﺤﺘﻪ‪ َ َ ،‬ﱠ ْ ُ‬
‫ﺻﲆ اﷲُ َ َ ِ‬ ‫َ ِ‬ ‫ﻛﺎن ُاﳌﻨﺎ ِ ُ‬
‫ﻋﻠﻴـﻪ‬
‫ْ‬ ‫ﳎﺎﻟﺲ ﱠ ِ ﱢ‬
‫اﻟﻨﺒﻲ ‪ َ -‬ﱠ‬ ‫ﳛﴬون َ َ َ‬
‫ﻓﻘﻮن َ ْ ُ ُ‬ ‫ﻓﻘﺪ َ َ‬
‫ﺑﻌﻴﺐ؛ َ َ ْ‬ ‫ﻟﻴﺲ ِ َ‬
‫وﻫﺬا َ ْ َ‬
‫َ َ‬
‫وﺳﻠﻢ‪ِ َ ،-‬‬
‫واﳊﻖ‪.‬‬ ‫وﻳﺒﲔ َ ُﳍﻢ ِ ْ َ َ‬
‫اﻹﺳﻼم َ َ ّ‬ ‫ﻓﻴﻨﺎﺻﺤﻬﻢ‪ َ ُ َ ،‬ﱢ ُ‬
‫ُ ُ‬ ‫ُ‬ ‫َ َ ﱠ‬

‫اﻟﺘﺤـﺰب ِ َإﱃ‬ ‫اﻟﺒـﺪع‪ُ ْ َ َ ،‬‬

‫وأﻫـﻞ ﱠ َ ﱡ ِ‬ ‫أﻫـﻞ ِ َ ِ‬ ‫رﲪـﻪ اﷲ‪ِ ِ ْ -‬‬
‫ﻳﺄﺗﻴـﻪ َ ْ ُ‬ ‫ِ‬ ‫وﻫﺬا ﱠ ْ ُ‬
‫َ‬ ‫اﺑﻦ َﺑﺎز)‪ُ َ َ - (٢‬‬‫اﻟﺸﻴﺦ ْ ُ‬ ‫َ َ‬
‫وﻳﺒﲔ َُﳍﻢ َ ّ‬ ‫ِ‬ ‫َِْ ِ‬
‫اﳊﻖ‪.‬‬ ‫ﳎﻠﺴﻪ‪ُ ُ َ ُ َ ،‬‬
‫ﻓﻴﻨﺎﺻﺤﻬﻢ‪ َ ُ َ ،‬ﱢ ُ‬
‫اﻟﺒـﺪع ِﰲ ) ِ َ ِ‬
‫راﺑﻄـﺔ َ َ‬
‫اﻟﻌـﺎﱂ‬ ‫أﻫـﻞ ِ َ‬ ‫اﻟﻌﻠـﲈء( َ ْ ِ ِ‬
‫ﻳـﺄﺗﻴﻬﻢ َ ْ ُ‬ ‫ﻫﻴﺌـﺔ ِ ِ‬
‫ﻛﺒـﺎر ُ َ‬ ‫وﻫﺬا ُ ْ ِ‬
‫اﳌﻔﺘﻲ‪َ ،‬و) َ ْ َ ُ‬
‫َ‬ ‫َ َ‬
‫وﻳﻨﺼﺤﻮﳖﻢ ‪ِ -‬ﻓﻴﲈ َ ْ َ ِ‬
‫أﻋﺘﻘﺪ‪.-‬‬ ‫وﰲ َ َ ِ ِ ِ‬
‫ﳎﺎﻟﺴﻬﻢ‪ً ْ َ -‬‬ ‫اﻹﺳﻼﻣﻲ(‪ِ َ ،‬‬
‫ِْ َ‬
‫أﻳﻀﺎ‪ُ َ ُ َ ْ َ َ ،-‬‬

‫ِ‬ ‫ِ‬ ‫رﻓـﺾ ِ َ َ‬ ‫ِ‬

‫ﻟـﻪ‪،‬‬ ‫داود ﺑـﻦ َﻋـﲇ ﱠ ِ ﱢ‬
‫اﻟﻈـﺎﻫﺮي َ ُ‬ ‫زﻳـﺎرة ُ‬ ‫رﲪـﻪ اﷲ‪َ َ َ -‬‬
‫أﲪـﺪ ﺑـﻦ َﺣﻨ َْﺒـﻞ ‪ُ َ َ -‬‬ ‫أن ِ َ َ‬
‫اﻹﻣﺎم َ ْ َ َ‬ ‫ﻣﻊ َ ﱠ‬
‫)‪َ َ (١‬‬
‫ودﺧﻮﻟﻪ َ َ ْ‬
‫ﻋﻠﻴﻪ!‬ ‫َ ُُ َُ‬
‫ﻓﻬﻢ!‪.-‬‬ ‫دون ُ ْ ِ‬
‫ﺣﺴﻦ َ ْ‬ ‫ﻳﻜﺮره َ ِ ُ َ‬
‫اﻟﻜﺜﲑون ُ َ‬ ‫ﺑﻐﺪاد« )‪ِ - (٣٧٣/٨‬ﰲ َ َ ٍ‬
‫ﺧﱪ ُ َ ﱢ ُ ُ‬ ‫ﺗﺎرﻳﺦ َ ْ َ‬ ‫ﻛﲈ ِﰲ » َ ِ‬‫ََ‬
‫واﻟﻨﻈﺮ ِﰲ َ ِ‬ ‫ِ‬
‫اﳌﺼﺎﻟﺢ‪...‬‬ ‫َ‬ ‫اﻟﺰﻣﺎن‪ َ ،‬ﱠ َ ُ‬
‫ﺗﻐﲑ ﱠ َ‬ ‫‪ َ َ ...‬ﱠ ُ‬
‫وﻟﻜﻨﻪ َ َ ﱡ‬
‫اﻟـﻤﺘﺤﻤﺴﲔ ِ ِ‬
‫َ ِ‬ ‫ِ‬ ‫ﻋﻦ َ ِ ِ‬ ‫ﻣﻬﲈن؛ ِ ِ‬
‫ﺑﺎﻟﺒﺎﻃﻞ!‬
‫َ‬ ‫اﻟﻜﺜﲑﻳﻦ؛ ﻣﻦ ُ َ ﱢ‬ ‫أﺻﻼن ُ ِ ﱠ َ َ‬
‫ﻳﻐﻴﺒﺎن َ ِ‬ ‫وﳘﺎ َ ْ َ‬ ‫َ َُ‬
‫اﻧﻈﺮ ﻣﺎ َ َ ْ ِ‬
‫ﺳﻴﺄﰐ )ص‪.(٢٤٥‬‬ ‫)‪ُ (٢‬‬
 ‫‪٣٠‬‬

‫أﻫـﻞ ِ َ‬
‫اﻟﺒـﺪع! َوﻻَ َ َ ٌ‬ ‫ِ‬
‫ﲡـﺎﻟﺲ َ ْ َ‬ ‫أﺣﺪا ِﻣﻦ َ ِ‬ ‫َوﻻَ َ ْ ِ ُ‬
‫رد‬
‫أﺣـﺪ َ ﱠ‬ ‫ﻗﺎل ِﱄ‪َ :‬أ ْ َ‬
‫ﻧﺖ ُ َ ُ‬ ‫أﻋﺮف َ َ ً َ ُ‬
‫اﻟﻌﻠﲈء َ َ‬
‫ﻋﲇ ِﻣﻦ َ ِ‬
‫اﻟﻌﻠﲈء ِﰲ َﻫﺬا َ ْ‬
‫اﻷﻣﺮ!« )‪.(١‬‬ ‫ََﱠ َ ُ َ‬
‫َُأﻗﻮل‪:‬‬

‫اﻹﺧـﻮة ‪ً ِ َ -‬‬ ‫ِ‬

‫ﳍـﺆﻻء ِ ْ ِ‬
‫ﻗـﺎﺋﻼ‬ ‫َ‬ ‫وﺗﻌـﺎﱃ‪ُ َ ِ -‬‬ ‫رﰊ ‪َ َ َ َ -‬‬
‫ﺗﺒﺎرك َ َ َ‬ ‫أدﻋﻮ َ ﱢ‬ ‫ﺑﻌﺪ‪ِ -‬إﻻﱠ َ ْ‬
‫أن َ ْ ُ َ‬ ‫وﻟﻴﺲ ِﱄ ‪ُ ْ َ -‬‬
‫ََْ َ‬
‫ﺣﻔﻈﻪ اﷲُ‪ -‬ﻷﻣﺜﺎﳍﻢ‪:-‬‬ ‫ﺑﺪﻋﺎء اﻟﺸﻴﺦ ﺭﺑﻴﻊ ﺑﻦ ﻫﺎﺩﻱ ‪-‬‬ ‫وﻓﻴﻬﻢ‪ِ ُ -‬‬ ‫َ ُﳍﻢ‪ِ ِ َ -‬‬
‫ُ‬
‫ﺑﲔ ُ ُ ِ ُ‬
‫ﻗﻠﻮﺑﻜﻢ‪.‬‬ ‫أن ُ َ ﱢ َ‬
‫ﻳﺆﻟﻒ َ ْ َ‬ ‫»َ ْ َُ‬
‫أﺳﺄل اﷲَ َ ْ‬

‫اﳊﻖ‪.‬‬
‫ﻋﲆ َ ﱢ‬ ‫ﳚﻤﻊ َ ِ َ َ ُ‬
‫ﻛﻠﻤﺘﻜﻢ َ َ‬ ‫أﺳﺄل اﷲَ َ ْ‬
‫أن َ ْ َ َ‬ ‫َ ْ َُ‬

‫ﻛﻴﺪ ﱠ ْ َ‬ ‫أﺳﺄل اﷲُ َ ْ ِ‬ ‫َ ْ َُ‬

‫اﻟﺸﻴﻄﺎن‪.‬‬ ‫ﻋﻨﻜﻢ َ ْ َ‬
‫ﻳﺬﻫﺐ َ ْ ُ ْ‬‫أن ُ ْ َ‬
‫ـﺼﺎل َﺷـ ْ َ ِ‬ ‫ـﺒﺎب ِﰲ ْ ِ ْ‬
‫اﺳﺘﺌـ َ ِ‬ ‫ـﺒﺎب ﻟِـ َ ِ‬ ‫ـﺪوا ِﰲ َﺑـ ْ ِ‬
‫ـﺄﻓﺔ‬ ‫ـﺬﻟﻮا َ ْ‬
‫اﻷﺳـ َ َ‬ ‫ـﺬﻟﻚ؛ ْاﺑـ ُ ُ‬ ‫اﻷﺳـ َ ِ‬‫ـﺬل َ ْ‬ ‫ْ َِ‬
‫اﺟﺘﻬـ ُ‬
‫ُ َِ‬
‫اﻟﻔﺮﻗﺔ َ َ ْ َ ِ َ‬
‫وأﺳﺒﺎﲠﺎ‪.‬‬ ‫ْ‬
‫وﺳﺪد ُ َ ُ‬
‫ﺧﻄﺎﻛﻢ ‪ َ -‬ﱠ ُ‬
‫ﺣﻴﺎﻛﻢ اﷲ‪.-‬‬ ‫َ ﱠَ ُ‬
‫وﻓﻘﻜﻢ اﷲُ‪ َ َ ،‬ﱠ َ‬
‫اﻟﺪﻋﻮة ﱠ َ ِ ﱠ َ‬ ‫واﻧﻈﺮوا ِ َإﱃ َ َ ِ‬
‫اﻷﻋﺪاء َ ِ‬
‫ﺗﻮﻗﻔﺖ‪َ ِ ُ َ ،‬‬
‫وﴐﺑﺖ)‪...(٢‬‬ ‫اﻟﺴﻠﻔﻴﺔ َ َ ﱠ َ‬ ‫ﻓﺮﺣﲔ! َ ِ ﱠ‬
‫ﻓﺈن ﱠ ْ َ َ‬ ‫ْ‬ ‫َ ْ ُُ‬
‫ِ‬ ‫اﳊﻖ ِﻣﻦ‬
‫ﺑﻌـﺾ‬
‫اﳌﺨـﺎﻟﻒ« ‪َ -‬‬ ‫ﺳﺪده اﷲُ‪َ َ َ -‬‬
‫ذﻛﺮ ‪-‬ﰲ »اﳌﻮﻗﻒ ّ‬ ‫)‪ (١‬ﻣﻊ ﱠ‬
‫أن اﻟﺸﻴﺦ ُﻋﺒﻴﺪ اﳉﺎﺑﺮي ‪ -‬ﱠ َ ُ‬
‫ِ‬
‫اﳌﺒﺘﺪﻋﺔ‪ -‬ﺑﺄﺳﲈﺋﻬﻢ‪ ُ ،-‬ﱠ‬
‫ﺛﻢ ﻗﺎل‪:‬‬
‫َ‬ ‫ِ‬ ‫ﻣﻜﻨﺘﻬﻢ ِﻣﻦ زﻳﺎرﰐ‪،‬‬ ‫»‪ ..‬ﻣﻊ ﱢأﲏ ُ ْ ِ ُ ُ‬
‫ﻳﺪﺧﻠﻮن ﺑﻴﺘﻲ ‪-‬إن ﺷﺎء‬ ‫واﻟﻠـﻪ ﻻ‬ ‫أﺷﻬﺪﻛﻢ‪ :‬ﻟﻮ أرادوا زﻳﺎرﰐ ﻣﺎ َ ﱠ ُ ُ‬
‫ِ‬ ‫أﻣﻜﻨﻬﻢ ِﻣﻦ‬ ‫ِ‬
‫زﻳﺎرة ﺑﻴﺘﻲ«!!!‬ ‫ﲪﲑ( آﺑﺎﺋﻬﻢ‪ ،‬وﻻ ُ ﱢ َ ُ ْ‬
‫ﻜﻦ ) َ‬‫أن ُ َأﻣ ﱢ َ‬
‫ﻣﺴﺘﻌﺪ ْ‬
‫ﱞ‬ ‫اﷲ‪.. -‬‬
‫ﺑﻌﻀﺎ؛ ُ‬ ‫ﺷﺎﻏﻞ إﻻ ﲡﺮﻳﺢ ِ‬ ‫ٌ‬ ‫ِ‬
‫ﻟﻠﺴﻠﻔﻴﲔ ٌ‬
‫ﻓﺂﻟﻮا )‪u‬‬ ‫ً‬ ‫ﺑﻌﻀﻬﻢ‬ ‫َ‬ ‫ﺷﻐﻞ‬ ‫ﻳﺒﻖ ﱠ َ ﱢ‬‫)‪ (٢‬ﻧﻌﻢ ‪-‬واﷲ‪-‬؛ ﻓﻠﻢ َ‬
‫‪!!({z y x w v‬‬
‫‪٣١‬‬

‫اﻷﺳـﺒﺎب ﱠ ِ‬ ‫ِِ‬ ‫ﻓﺎﺗﻘﻮا اﷲَ ِﰲ َ ْ ُ ِ ُ‬

‫اﻟﺘـﻲ‬ ‫واﺑـﺬﻟﻮا َ ْ َ َ‬ ‫واﺗﻘﻮا اﷲَ ِﰲ َﻫـﺬه ﱠ ْ َ‬
‫اﻟـﺪﻋﻮة‪ُ ُ ْ َ ،‬‬ ‫أﻧﻔﺴﻜﻢ‪ َ ،‬ﱠ ُ‬ ‫َ ﱠُ‬
‫وﻫﺬه ِ َ‬
‫اﻟﻔﺘﻦ«)‪.(١‬‬ ‫اﻷﺑﺎﻃﻴﻞ‪ِ ِ ،‬‬ ‫ِ‬ ‫ِِ‬
‫ﲤﺤﻮ َﻫﺬه َ َ َ َ َ‬ ‫َْ ُ‬
‫ِ‬
‫اﻟﺴﻨﺔ« )‪:(٣٤٣/٤‬‬ ‫اﻹﺳﻼم ِﰲ » ْ َ‬
‫ﻣﻨﻬﺎج ﱡ ﱠ‬ ‫ﺷﻴﺦ ِ ْ َ ِ‬ ‫وﻗﺪ َ َ‬
‫ﻗﺎل َ ْ ُ‬ ‫ََْ‬
‫ِ‬ ‫»َ َُِْ‬
‫رﴈ‬ ‫ﻓـﺼ َﺎر َ َ ِ ُ‬
‫اﻷﻛـﺎﺑﺮ ‪َ َ -‬‬ ‫اﻟﺴﻔﻬﺎء‪َ َ ،‬‬
‫دﻓﻊ ﱡ َ َ‬ ‫ﻋﻦ َ ْ ِ‬ ‫ﻋﺠﺰ ُ َ َ ُ‬
‫اﻟﻌﻘﻼء َ ْ‬ ‫واﻟﻔﺘﻨﺔ ِ َإذا َ َ َ ْ‬
‫وﻗﻌﺖ‪َ َ َ :‬‬
‫أﻫﻠَِﻬﺎ!‬
‫وﻛﻒ َ ْ‬ ‫إﻃﻔﺎء ِ ْ َ‬
‫اﻟﻔﺘﻨﺔ‪ َ َ ،‬ﱢ‬ ‫ﻋﺎﺟﺰﻳﻦ ﻋﻦ ِ ْ َ ِ‬
‫ﻋﻨﻬﻢ‪ْ َ َ ِ ِ َ -‬‬ ‫اﷲُ َ ْ ُ‬

‫ﻛـﲈ َ َ‬
‫ﻗـﺎل ‪َ َ َ -‬‬ ‫ﺷـﺄن ِ ْ َ ِ‬
‫وﻫﺬا َ ْ ُ‬
‫َ َ َ‬
‫ﺗﻌـﺎﱃ‪È Ç Æ Å Ä Ã) :-‬‬ ‫اﻟﻔﺘﻨـﺔ‪َ َ ،‬‬
‫ﻳﺴﻠﻢ ِﻣﻦ ﱠ َ ِ‬ ‫وﻗﻌﺖ ِ ْ َ ُ‬
‫وإذا َ ِ‬
‫اﻟﺘﻠﻮث ِ َﲠﺎ‪ِ ،‬إﻻﱠ َ ْ‬
‫ﻣـﻦ‬ ‫ﱡ‬ ‫اﻟﻔﺘﻨﺔ‪َ ،‬ﱂ ْ َ ْ َ ُ ْ‬ ‫‪] ( Ê É‬اﻷﻧﻔـﺎل‪َ َ َ ِ َ ، [٢٥:‬‬
‫ﻋﺼﻤﻪ اﷲ«‪.‬‬
‫َ َ َُ‬
‫ِ‬
‫ﻧﺎﴏ ﱢ ِ‬ ‫اﻟﻮاﻟﺪ‪ ،‬ﱠ ِ‬
‫ِ‬ ‫وﻟﻨﻜﺮر ﻣﻊ ِ‬
‫ﺗﻐﻤﺪه‬
‫اﻷﻟﺒﺎﲏ ‪ -‬ﱠ َ ُ‬
‫ﱢ‬ ‫اﻟﺪﻳﻦ‬ ‫ِ‬
‫اﻹﻣﺎم ﳏﻤﺪ‬ ‫اﻟﻌﻼﻣﺔ‬ ‫ﺷﻴﺨﻨﺎ‬ ‫َُْ َﱢ ْ َ َ‬
‫ِ‬
‫اﷲُ ﺑﺮﲪﺘﻪ‪ُ َ -‬‬
‫ﻗﻮﻟﻪ ﰲ »ﺳﻠﺴﻠﺔ اﻷﺣﺎدﻳﺚ اﻟﺼﺤﻴﺤﺔ« )‪:(٧١٣/٢‬‬

‫ﻛﻞ ذي ٍ‬
‫رأي ﺑﺮأﻳﻪ«‪...‬‬ ‫ِ‬
‫وإﻋﺠﺎب ُ ﱢ‬ ‫اﻟﺰﻣﺎن‪،‬‬
‫أﻫﻞ ﻫﺬا ﱠ‬ ‫ِ‬
‫ﻓﺴﺎد ِ‬ ‫»واﷲُ ُ‬
‫اﳌﺴﺘﻌﺎن ﻋﲆ‬
‫ُ‬

‫*****‬

‫ْ ِ‬
‫واﻻﺧﺘﻼف« )ص‪.(٤٧‬‬ ‫ﻣﻦ ُ ْ َ‬‫واﻻﺋﺘﻼف‪ ،‬ﱠ ِ ِ‬
‫اﳌﻮدة َ ْ ِ َ‬
‫ﻋﲆ َ َ ﱠ َ‬ ‫)‪ّ َ » (١‬‬
‫اﳊﺚ َ َ‬
‫اﻟﻔﺮﻗﺔ َ‬ ‫واﻟﺘﺤﺬﻳﺮ َ‬
‫َ ْ‬
‫ُْ ُ‬
‫ﻗﻠﺖ‪:‬‬
‫ﻏﺮة َ َ ِ‬ ‫ﻓﻬﻲ ‪-‬وا ِ‬ ‫ﺑﺤﺎﺟﺔ ِ َإﱃ َ ِ ِ‬
‫ﻫﺬه َ َ ِ‬ ‫ٍ‬
‫اﻷﻣﺎﲏ‪...‬‬ ‫ﻟﻠـﻪ‪ ُ -‬ﱠ ُ‬ ‫اﳌﻌﺎﲏ! َ ِ َ َ‬ ‫ﻧﺤﻦ ِ َ َ‬ ‫َ َ ْ‬
‫وﻛﻢ َ ْ ُ‬
 ‫‪٣٢‬‬

‫‪ ‬‬
‫ٍ‬ ‫اﻟﺘﻲ َ ِ‬ ‫ِﻣﻦ َ ِ ِ ِ‬
‫اﺳﺘﻴﻌﺎب َ َ‬
‫ﻟﻠﻤﻘـﺎم‪:-‬‬ ‫اﻟﻨﺎس!()‪- (١‬دون‬
‫ﺑﻌﺾ ﱠ‬ ‫ذﻛﺮﻫﺎ ) ُ‬ ‫اﳌﺴﺎﺋﻞ ﱠ ُ ﱢ ُ‬
‫ﻳﻜﺮر ْ َ‬ ‫َ َ‬
‫ِ‬ ‫واﻟﺘﻌﺪﻳﻞ( ‪-‬وﻣﺎ َ ﱠ ُ ِ ِ‬
‫اﳉﺮح ﱠ ِ‬
‫ﻣﻠﺨـﺼﺎ َﻣـﺎ‬ ‫وﺣﻜﻤﻬﺎ‪-‬؛ َ َ ُ‬
‫ﻓﺄﻗﻮل ‪ َ ُ -‬ﱢ ً‬ ‫ﻳﺘﻌﻠﻖ ِ َ ﱠ َ‬
‫ﺑﺄدﻟﺘﻬﺎ‪َ ْ ُ َ ،‬‬ ‫َ َ َ َ‬ ‫َ ْ ََ ُ‬
‫ﻣﺴﺄﻟﺔ ) َ ْ ِ َ ْ‬
‫ِِْ‬
‫ﻋﻨﺪي‪ِ ٍ ُ ِ -‬‬
‫وﺑﺼﲑة‪:‬‬
‫ﺑﻮﺿﻮح َ َ َ‬
‫ُ‬
‫واﻟﺴﻨﺔ‪ِ ٌ ِ َ -‬‬ ‫أدﻟﺔ ْ ِ ِ ِ‬
‫ﻣﴩوﻋﻴﺘﻪ ‪ِ -‬ﰲ ِ َ ِ‬ ‫ِ‬
‫ﲣﻔـﻰ َ َ‬
‫ﻋـﲆ‬ ‫ﻣﻌﺮوﻓـﺔ ﻻَ َ ْ َ‬
‫ﺑـﺎﻫﺮة‪ٌ َ ُ ْ َ ،‬‬
‫ﻇﺎﻫﺮة َ َ‬‫َ‬ ‫اﻟﻜﺘﺎب َ ﱡ ﱠ‬ ‫َ ﱠُ َ ُ ﱠ‬
‫أﻗﻞ ِ ْ َ‬ ‫أدﻧﻰ ْ ٍ‬ ‫ﳛﺘﺎج اﳊ ِ‬ ‫ﻃﺎﻟﺐ ِ ْ ٍ‬
‫أﻗﻞ َ ِ ِ‬
‫إرﺷﺎد!‬ ‫ﺣﺸﺪ )!( َ ْأو َ َ ﱢ‬ ‫ﻓﻴﻬﺎ ِ َإﱃ َ ْ َ َ‬
‫ﺴﻢ َ‬ ‫ﻋﻠﻢ َﺷﺎد؛ َ َ‬
‫ﻓﻼ َ ْ َ ُ َ ْ ُ‬ ‫ََﱢ‬
‫ِِ‬
‫وﻗﻮاﻋـﺪه‬ ‫ﺗﻘﺎﺳﻴﻤﻪ َ ْ ِ ِ‬
‫وأﻧﻮاﻋـﻪ‪،‬‬ ‫وﻣﻘﺼﻮدي‪ -‬ﰲ‪ِ ِ ِ َ َ :‬‬‫ِ‬ ‫ِ‬ ‫َ‬
‫َ َ‬ ‫اﻟﺒﺤﺚ ‪-‬وﻫﻮ ُﻣﺮادي َ‬ ‫وﻟﻜﻦ‬
‫ﱠ‬
‫ﻣﺆﺻﻠﺔ ﻋﲆ ِ‬
‫ﺑﻌﺪ‪ ُ -‬ﱠ َ ً‬ ‫وأرﻛﺎﻧِِﻪ؛ ﻓﻘﺪ‬ ‫ِِ‬
‫وﴍوﻃﻪ َ َ ْ َ‬ ‫ِِ‬ ‫ِِ‬
‫أﻳـﺪي‬ ‫ﺣﺪﺛﺖ ‪ُ -‬‬ ‫ْ‬ ‫وﺗﺄﺻﻴﻼﺗﻪ وﺗﻔﻌﻴﻼﺗﻪ‪ُ َ َ ،‬‬
‫ٍ‬ ‫اﻟﻮﺣﻴﲔ ﱠ ِ َ ْ ِ‬
‫اﻟﴩﻳﻔﲔ ِإﻻﱠ ﺑﻌ ُﺾ ُ‬ ‫ﻣﻨﻬﺎ ِﰲ َ ْ َ ْ ِ‬ ‫ِ‬ ‫ِ‬ ‫ُﻋﻠﲈء ﱠ ِ‬
‫ﻋﻤﻮﻣﺎت‪...‬‬ ‫وﻟﻴﺲ ْ َ‬‫اﻟﺮﺑﺎﻧﻴﲔ‪َ ْ َ ،‬‬
‫اﻟﺴﻨﺔ ﱠ ﱠ ﱢ‬‫ﱡ‬
‫ﳜﺘﻠﻒ ِ ِ‬
‫ﻓﻬﺬا ِ ﱠﳑﺎ ﻻَ َ ْ َ ِ ُ‬ ‫اﻟﴩﻳﻌﺔ‪ِ ْ ِ ،‬‬
‫ِ‬ ‫ﻧﺸﺄ( َ ِ َ ِ‬ ‫وﻛﻮﻧﻪ ) ِ ْ ً‬
‫ﻓﻴـﻪ‬ ‫اﻟﺪﻳﻦ؛ َ َ‬
‫وﺣﻔﻆ ﱢ‬ ‫ﳌﺼﻠﺤﺔ ﱠ ِ َ َ‬
‫ﻋﻠﲈ = َ َ َ ْ َ‬ ‫َ َُُْ‬
‫ﻳﻨﺘﻄﺢ ِ ِ‬
‫ِ‬
‫ﻓﻴﻪ َ ْ َ‬
‫ﻛﺒﺸﺎن‪..‬‬ ‫اﺛﻨﺎن‪َ ،‬وﻻَ َ ْ َ ُ‬
‫َْ‬

‫ِ‬ ‫ِ‬
‫ً‬
‫ﻣﻜﺘﻔﻴﺎ ﲠﺬه اﻹﺷﺎرة!!‬
‫أﴏح ﺑﺎﻷﺳﲈء ‪ُ-‬ﻫﻨﺎ‪ -‬ﰲ ﻣﻮاﺿﻊ ﻛﺸﻒ اﻻﻧﺘﻘﺎد‪-‬؛ ُ‬ ‫)‪ (١‬وﱂ ُ َ ﱢ ْ‬
‫ﺑﺄدﻧﻰ إﺷﺎرة ‪ِ-‬ﻣﻦ ٍ‬
‫ﺟﻬﺔ ُأﺧﺮى‪!!-‬‬ ‫ِ‬
‫اﻹﺛﺎرة‪ ،‬وﻟﻮ ْ َ‬ ‫ِ‬
‫وﻋﺪم‬ ‫اﻟﺴﱰ ‪ِ -‬ﻣﻦ ِ َ ٍ‬
‫ﺟﻬﺔ‪،‬‬ ‫ﺣﺮﺻﺎ ﻋﲆ ﱠ ْ ِ‬ ‫ِْ ً‬
‫ِ‬
‫ﺻـﺤﻴﺤﻪ«‬ ‫ذﻛـﺮ ﰲ »‬ ‫ُ‬ ‫ﺳﻠﻒ ٌ‬‫وﱄ ﰲ ذﻟﻚ َ َ ٌ‬
‫ﺣﻴـﺚ َ‬ ‫رﲪـﻪ اﷲُ‪،-‬‬
‫ُ‬ ‫اﻟﺒﺨـﺎري ‪-‬‬
‫ﱡ‬ ‫اﻹﻣـﺎم‬
‫ُ‬ ‫ﺟﻠﻴﻞ؛ وﻫـﻮ‬
‫اﻟﻨﺎس!(!‬
‫ﺑﻌﺾ ﱠ‬ ‫ﻣﻜﺘﻔﻴﺎ ِ‬
‫ﺑﻘﻮﻟﻪ‪) :‬وﻗﺎل ُ‬ ‫ً‬ ‫ِ‬
‫اﻟﻌﻠﻢ‬ ‫أﻫﻞ‬ ‫ِ‬
‫ﺑﻌﺾ ِ‬ ‫اﻟﺮد ﻋﲆ‬
‫‪-‬اﻟﻌﻈﻴﻢ‪ -‬ﱠ‬
‫ً‬
‫ﻣﻮﺿﻌﺎ‪..‬‬ ‫ﻧﺤﻮ ِﻣﻦ ﺛﻼﺛﲔ‬
‫وذﻟﻚ ﰲ َ ْ ٍ‬
‫ِ‬
‫وﺗﻌﻴﲔ‪) -‬ﺑﻌﺾ اﻟﻨﺎس( ‪-‬ﻫﺆﻻء‪!-‬‬ ‫ِ‬
‫ﲢﻘﻴﻖ ‪-‬‬ ‫ﻛﺘﺒﺎ ُ ِ ﱠ‬
‫ﻣﺴﺘﻘﻠ ًﺔ ﰲ‬ ‫ﻋﺪد ِﻣﻦ أﻫﻞ ِ ْ ِ‬
‫اﻟﻌﻠﻢ ُ ُ ً‬ ‫ّ‬
‫واﻟﻒ ٌ‬
‫‪٣٣‬‬

‫ﺑﻔﺮوﻋِﻪ ﱠ َ َ ِ‬
‫ﺛﻤﺔ‪ِ ُ ِ -‬‬
‫ﻋﻤﺮو اﺑﻦ اﻟـﺼﻼح‬
‫ﻫﻮ ﻣﺎ ﻗﺎﻟﻪ اﻹﻣﺎم أﺑﻮ َ ْ‬
‫اﻟﺜﻼﺛﺔ‪َ ُ -‬‬ ‫ﻗﺮرﺗﻪ ‪ َ -‬ﱠ َ ُ‬
‫َو َﻣﺎ َ ﱠ ْ ُ ُ‬
‫ﰲ »ﻋﻠﻮم اﳊﺪﻳﺚ« )ص‪ً - (٣٥٠‬‬
‫ﲤﺎﻣﺎ‪:-‬‬

‫أول َﻣـﻦ ﱠ َ‬
‫ﺗﻜﻠـﻢ ﰲ‬ ‫ﺟـﺰرة‪ ،-‬ﻗـﺎل‪ُ :‬‬‫روﻳﻨﺎ ﻋﻦ ﺻـﺎﻟﺢ ﺑـﻦ ﳏﻤـﺪ ‪-‬اﳊـﺎﻓﻆ َ َ َ‬ ‫»ُ ﱢ‬
‫ٍ‬ ‫ِ‬
‫ﺑﻌـﺪه أﲪـﺪ ﺑـﻦ‬ ‫اﻟﻘﻄـﺎن‪ ُ ،‬ﱠ‬
‫ﺛـﻢ َ ْ َ ُ‬ ‫ﺳﻌﻴﺪ َ ﱠ‬ ‫ﺑﻦ‬ ‫ﺛﻢ َ ِ َ ُ‬
‫ﺗﺒﻌﻪ ﳛﻴﻰ ُ‬ ‫اﳊﺠﺎج‪ ُ ،‬ﱠ‬
‫ﺷﻌﺒﺔ ﺑﻦ ﱠ‬ ‫اﻟﺮﺟﺎل‪َ ْ ُ :‬‬ ‫ﱢ‬
‫ﻣﻌﲔ ‪-‬وﻫﺆﻻء‪.-‬‬ ‫ﺣﻨﺒﻞ‪ ،‬وﳛﻴﻰ ﺑﻦ ِ‬
‫َ‬
‫ِ‬ ‫أﻧﻪ ﱠ ُ‬
‫وﻋﻨﻲ ﺑﻪ‪.‬‬
‫ﺗﺼﺪى ﻟﺬﻟﻚ‪َ ُ ،‬‬ ‫أول َﻣﻦ ﱠ‬ ‫ﻗﻠﺖ‪ :‬ﻳﻌﻨﻲ ﱠ ُ‬ ‫ُ‬
‫ِ‬
‫رﺳـﻮل اﷲ ﷺ‪ ،‬ﺛـﻢ‬ ‫ﺛﺎﺑﺖ ﻋـﻦ‬
‫ﻣﺘﻘﺪم ٌ‬ ‫وﺗﻌﺪﻳﻼ‪ َ َ ُ -‬ﱢ ٌ‬
‫ً‬ ‫ً‬
‫ﺟﺮﺣﺎ‬ ‫ﻓﺎﻟﻜﻼم ﻓﻴﻪ ‪-‬‬
‫ُ‬ ‫وإﻻ؛‬
‫ِِ‬ ‫ِ‬ ‫َﻋﻦ ٍ ِ‬
‫ﺑﻌﺪﻫﻢ‪.-‬‬ ‫واﻟﺘﺎﺑﻌﲔ ‪َ َ -‬‬
‫ﻓﻤﻦ َ‬ ‫اﻟﺼﺤﺎﺑﺔ‬ ‫ﻛﺜﲑ ﻣﻦ ﱠ‬
‫ِ ِ‬
‫واﻟﻜﺬب ﻋﻨﻬﺎ«‪.‬‬ ‫وﻧﻔﻴﺎ ﻟﻠﺨﻄﺄِ‬
‫ً‬ ‫ِ‬
‫ﻟﻠﴩﻳﻌﺔ‪،‬‬ ‫ً‬
‫ﺻﻮﻧﺎ‬ ‫وﺟﻮز ذﻟﻚ‬
‫َ ُ ﱢ َ‬
‫ﻗﻠﺖ‪:‬‬
‫ُ‬
‫ﺗﻘﻮل‬ ‫اﳌﺠﺎﻟﺲ!‪ -‬ﻋﲆ ِ ِ‬
‫ﺧﻼف ﻫﺬا ﱠ ْ ِ‬
‫اﻟﺘﻘﺮﻳﺮ‪ :‬ﻓﻘﺪ َ َ ﱠ َ‬ ‫ﺑﻌﺾ َ َ ِ ِ‬ ‫ﲪﻞ َ َ ِ‬
‫ﻛﻼﻣﻲ ‪ِ-‬ﰲ َ ْ ِ‬ ‫وﻣﻦ َ ﱠ َ‬
‫َ َ ْ‬
‫ﺗﺄول‪..!-‬‬ ‫‪-‬أو َ ﱠ‬
‫ﺣــﻴﺎء َ ٍ‬ ‫ٍ‬ ‫ﻓﺎﺻﺤﺐ َ ِ ً‬ ‫َ َِ‬
‫وﻛـــﺮم‬
‫وﻋﻔــﺎف َ َ َ ْ‬ ‫ﺻﺎﺣﺒﺎ َذا َ َ َ َ‬ ‫ﺻﺎﺣﺒﺖ َ ْ َ ْ‬
‫وإذا َ َ ْ َ‬
‫)‪(١‬‬
‫ﺖ‪َ :‬ﻧـ َﻌﻢ؛ َﻗـَﺎل‪ْ َ َ :‬‬
‫ﻧﻌﻢ‬ ‫ﻗﻠـ َ‬ ‫ﺖ‪ :‬ﻻ َ ِ َ‬
‫وإذا ُ ْ‬ ‫ﻻ؛ ِ ْ‬
‫إن ُ ْ‬
‫ﻗﻠـ َ‬ ‫ﻗﻮﻟﻪ ِ ﱠ‬
‫ﻟﻠﺸـْﻲء‪َ :‬‬ ‫َ ْ ُُ‬
‫اﻟﻘﻴﻢ ‪َ ِ َ -‬‬
‫اﻟﻘﺎﺋﻞ‪:-‬‬ ‫اﺑﻦ َ ﱢ ِ‬ ‫ﺣﻢ اﷲُ ِ َ َ‬
‫اﻹﻣﺎم ْ َ‬
‫ِ‬
‫ور َ‬‫ََ‬
‫وﻧﺼﻒ َ ِ ِ‬
‫اﻟﻔﻘﻴﻪ)‪ُ َ (٢‬ﻳﻘﻮل‪َ :‬ﻣﺎ ُ ْ َ‬ ‫أردت؟ َ ِ ْ ُ‬
‫اﻟﻨﻔﺲ َ ُﻳﻘﻮل‪َ :‬ﻣﺎ َ َ ْ َ‬ ‫ِ‬
‫ﻓﻘﻴﻪ ﱠ ْ ِ‬
‫ﻗﻠﺖ؟!‬ ‫»َ ُ‬
‫اﻟﺼﺤﻴﺢ« )‪ِ ِ ِ (٣٥٥/٢‬‬
‫ﻟﻠﺤﺎﻓﻆ ْ ِ‬
‫اﺑﻦ ُ َ ﱢ‬
‫اﳌﻠﻘﻦ‪.‬‬ ‫ِ‬ ‫ﺑﴩح َ ِ ِ‬ ‫ِ‬
‫اﻟﺘﻮﺿﻴﺢ ِ َ ْ ِ‬
‫َ‬ ‫اﳉﺎﻣﻊ ﱠ‬ ‫)‪ » (١‬ﱠ ْ ُ‬
‫وﻣﻴﻌﺖ‪َ ْ َ َ َ :‬‬
‫ﻓﺴﻘﻄﺖ!!‬ ‫اﺑﺘﺪﻋﺖ‪ ،‬ﱠ ْ َ‬
‫َ‬ ‫ﻏﲑ اﻟﻔﻘﻴﻪ!( ُ‬
‫ﻳﻘﻮل‪:‬‬ ‫)‪ (٢‬و) ُ‬
 ‫‪٣٤‬‬

‫اﳋﻄﺄ َ ﱢ ْ َ ِ‬ ‫ﻓﺎﻟﻠﻐﻮ ِﰲ َ ْ ِ ِ‬
‫واﻟﻨﺴﻴﺎن ِﰲ َ ْ َ‬
‫اﻷﻓﻌﺎل«‪.‬‬ ‫ﻧﻈﲑ َ َ‬
‫اﻷﻗﻮال َ ُ‬
‫َ‬ ‫َ ﱠُْ‬
‫ﻛﲈ ﰲ »إﻋﻼم ﱢ‬
‫اﳌﻮﻗﻌﲔ« )‪.(٥٤/٣‬‬
‫ِ‬
‫راﺟﻌﻨـﻲ ِﰲ َ ْ َ َ‬ ‫ِ‬ ‫ﻋﺠﺒﻲ ِﻣﻦ )‬ ‫ﻘﴤ َ َ ِ‬ ‫وﻻَ ﻳﻨْ َ ِ‬
‫ﻣـﴩوﻋﻴﺔ‬
‫ﱠ‬ ‫ﻣـﺴﺄﻟﺔ‬ ‫ﻟــﲈ َ َ َ‬‫اﻟﻨﺎس!(؛ َ ﱠ‬ ‫ﺑﻌﺾ ﱠ‬ ‫َ َ‬
‫ِ‬
‫وﻣـﺮادي‪ َ َ ،‬ﱠ‬ ‫ﻟﻪ َ ِ َ َ‬
‫ﺣﻘﻴﻘﺔ َ ْ ِ‬ ‫ِ ً‬ ‫ﻣﺒﻴﻨﺎ َﻟﻪ َ ِ‬
‫وأن‬ ‫ﻗـﻮﱄ َ ُ َ‬ ‫وذاﻛﺮا َ ُ‬ ‫ﻗﺼﺪي‪،‬‬ ‫اﳉﺮح واﻟﺘﻌﺪﻳﻞ‪-‬ﻫﺬه‪ َ ُ ،-‬ﱢ ً ُ ْ‬ ‫َ‬
‫ﻛﻮﻧـﻪ )َﺧ َ ً ِ‬ ‫ﳜﺮج ﻋـﻦ َ ِ ِ‬ ‫ﺳﻠﻤﻨﺎ ِ ْ ِ َ ِ ِ‬ ‫ذاك( ‪َ ِ -‬‬ ‫َ َِ‬
‫ﻄـﺄ َ ْﻟﻔﻈﻴـﺎ(‪ َ َ َ ،‬ﱠ‬
‫ﻓـﺄﴏ‬ ‫ْ‬ ‫ﺑﺎﻧﺘﻘﺎده!‪ -‬ﻻَ َ ْ ُ ُ‬ ‫إذا َ ﱠ ْ َ‬ ‫ﻛﻼﻣﻲ ) َ َ‬
‫ﺣﻘﻴﻘﻲ(!!‬ ‫‪ِ -‬ﺟﺪا!‪ -‬ﻋﲆ َ ﱠأﻧﻪ ) َ َ ٌ ِ ِ‬
‫ﺧﻄﺄ َ ّ‬ ‫ُ‬
‫ﻛﻼﻣﻪ ﻫـﺎ ُﻫﻨـﺎ‪،‬‬
‫وﻳﺆﺧﺬ ُ ُ‬ ‫ٍ‬
‫ﺑﺒﻌﺾ)‪َ ُ ،(١‬‬ ‫ﺑﻌﻀﻪ‬ ‫ﻛﻼم ُ ﱢ ِ‬
‫اﳌﺘﻜﻠﻢ ُ ُ‬ ‫واﻟﻮاﺟﺐ‪» :‬أن ُ َ ﱠ َ‬
‫ﻳﻔﴪ ُ‬ ‫ُ‬
‫ِ‬
‫اﻹﺳـﻼم ﰲ‬ ‫ُ‬
‫ﺷـﻴﺦ‬ ‫وﻳﺮﻳـﺪه‪- «..‬ﻛـﲈ ﻗـﺎل‬ ‫ﻋﺎدﺗـﻪ‪ِ ِ -‬‬
‫ﻳﻌﻨﻴـﻪ ُ ُ ُ‬‫وﻳﻌﺮف ﻣـﺎ ‪ْ َ ُ َ -‬‬‫وﻫﺎ ُﻫﻨﺎ‪َ َ ْ ُ ،‬‬
‫»اﳉﻮاب اﻟﺼﺤﻴﺢ« )‪.-(٤٤/٤‬‬
‫ﺳـﺌﻞ ﻋـﻦ َ ِ‬
‫ﻗـﻮﱄ ﻋـﲆ‬ ‫ﺣﺎل َﻣﻦ ُ ِ َ‬
‫ﺧﻼف ِ‬
‫ُ‬ ‫ﻫﺪاه اﷲُ‪-‬‬ ‫وﺣﺎل ذاك ُ ِ ِ‬
‫اﳌﻌﱰض ‪ُ -‬‬ ‫ُ‬ ‫‪...‬‬
‫وﻓﻘـﻪ اﷲُ‪ -‬ﺑـﲈ َ ْ ُ ُ‬
‫ﺣﺮﻓـﻪ‪» :‬ﻣـﺎ‬ ‫وﺟﻪ اﻻﺳﺘﻌﺪاء!‪-‬؛ ﻓﺄﺟﺎب ‪-‬ﻋﲆ َ ِ ِ‬
‫ﺳﺒﻴﻞ اﻹﻧﺼﺎف‪ -‬ﱠ َ ُ‬
‫اﻟﺸﻴﺦ ﻋﻠﻴﺎ ﳚﻬﻞ ﻫﺬا«‪...‬‬
‫َ‬ ‫أﻇﻦ أﺧﺎﻧﺎ‬
‫ﱡ‬
‫اﻟـﺴﻼﻣﺔ ‪َ ْ ِ -‬‬
‫ﻋﻨـﺪ‬ ‫َ ِ‬ ‫ﻤـﻞ َ َ‬
‫ﻋـﲆ ﱠ َ‬ ‫زال َ‬
‫اﳊ ْ ُ‬ ‫ﻓﻀﻼ َو ِﺑﺮا؛ َﻓـ» َﻣـﺎ َ َ‬
‫وزاده َ ْ ً‬ ‫ﻓﺠﺰاه اﷲُ َ ْ ً‬
‫ﺧﲑا‪ُ َ َ َ ،‬‬ ‫َ َ ُ‬
‫واﻟﺼﺎﳊﲔ‪ ُ ،‬ﱠ ِ‬
‫واﳌﺘﻘﲔ«)‪.(٢‬‬ ‫ِ‬ ‫اﻻﺣﺘﲈل‪ِ :-‬ﺷﻌﺎر ِ ِ‬ ‫ِ‬
‫َ‬ ‫اﻟﻌﺎرﻓﲔ‪ َ ،‬ﱠ‬ ‫َ َ َ‬ ‫ْ َ‬
‫ِ‬ ‫ﻌﺪي ِﰲ » َ ِ‬ ‫ِ‬
‫اﳉﺎﻣﻌﺔ« )ص‪:(٨٤‬‬
‫واﻷﺻﻮل َ َ‬ ‫اﻟﻘﻮاﻋﺪ َ ُ ُ‬ ‫َ‬ ‫اﻟﺴ ْ ﱡ‬‫اﻟﻌﻼﻣﺔ ﱠ‬ ‫ََ َ‬
‫وﻗﺎل َ ﱠ َ ُ‬

‫ﻛﺒـﲑا ِﰲ‬ ‫ِ‬ ‫أن ﻳﺮاﻋﻰ ِﰲ َ ْ َ ِ‬ ‫»َ ْ ِ‬

‫دﺧﻼ َ ِ ً‬ ‫وﻋﻮاﺋﺪﻫﻢ؛ َ ِ ﱠ‬
‫ﻓﺈن َﳍﺎ َ ْ ً‬ ‫أﻟﻔﺎظ ﱠ ِ‬
‫اﻟﻨﺎس ُ ْ ُ ُ‬
‫ﻋﺮﻓﻬﻢ َ َ ُ ُ‬ ‫ﻓﻴﻨﺒﻐﻲ َ ْ ُ َ‬
‫َ َ‬
‫ﻣﺮادﻫﻢ َ ِ ِ ِ‬
‫ﻣﻌﺮﻓﺔ ِ ِ‬‫ِ‬
‫وﻣﻘﺎﺻﺪﻫﻢ«‪.‬‬ ‫ََ‬ ‫َ َِْ ُ‬
‫أﺻﻮل أﻫﻞ ﱠ ِ‬
‫اﻟﺴﻨﺔ‪.‬‬ ‫وﻓﻖ ُ ُ ِ‬
‫ﻛﺎن َ ْ َ‬
‫إن َ‬ ‫)‪ْ (١‬‬
‫ﱡ‬
‫اﻟﻮزﻳﺮ َ َ ِ‬
‫ﻻﺑﻦ َ ِ‬ ‫واﻟﻘﻮ ِ‬
‫اﺻﻢ« )‪ِ ْ (١٤/٥‬‬ ‫ِ‬
‫اﻟﻴﲈﲏ‪.‬‬ ‫اﻟﻌﻮاﺻﻢ َ َ‬ ‫)‪َ َ » (٢‬‬
‫‪٣٥‬‬

‫ِ‬
‫اﻹﺳﻼم ﰲ »درء ﺗﻌﺎرض اﻟﻌﻘﻞ واﻟﻨﻘﻞ« )‪:(١٦٥/٨‬‬ ‫وﻗﺎل ُ‬
‫ﺷﻴﺦ‬

‫ُ‬
‫أﺑﻐـﺾ‬ ‫ِ‬
‫اﻟﻜـﻼم‪ ،‬و)‬ ‫ﻇﻬﻮر اﳌﻘﺼﻮد‪ -‬ﻧﻮع ﻣﻦ ﱠ َ ِ‬
‫اﻟﻠﺪد ﰲ‬ ‫ِ‬ ‫واﻻﺳﺘﻔﺴﺎر)‪- (١‬ﻣﻊ‬ ‫»‬
‫ٌ‬ ‫ُ‬
‫ِ‬ ‫ِ‬
‫اﻷﻟﺪ َ ُ‬
‫اﳋﺼﻢ()‪.«(٢‬‬ ‫اﻟﺮﺟﺎل إﱃ اﷲ ﱡ‬‫ﱢ‬
‫ِ‬
‫ﺣﺒﺎن‪:‬‬
‫اﺑﻦ ﱠ‬
‫اﻹﻣﺎم ُ‬
‫ُ‬ ‫وﻗﺎل‬
‫»ﺧﲑ اﻹﺧﻮان ﻣﻦ ﱂ ِ‬
‫ﻳﻨﺎﻗﺶ‪.(٣) «..‬‬
‫ُ‬ ‫َ‬ ‫ُ‬
‫ﺒﻜـ ِ‬
‫ـﺮي«‬ ‫ـﻪ اﷲ‪ِ -‬ﰲ »اﻟـ ﱠ ّ‬
‫ـﺮد َﻋـ َ‬
‫ـﲆ اﻟ َ ْ‬ ‫ﺗﻴﻤﻴــﺔ ‪َ ِ َ -‬‬
‫رﲪـ ُ‬
‫ـﻼم اﺑـ ِ ِ‬
‫ـﻦ َ ْ ﱠ‬ ‫ـﻴﺦ ِ ْ‬
‫اﻹﺳـ َ ِ ْ‬ ‫َو َﻗـ َ‬
‫ـﺎل َﺷـ ْ ُ‬
‫)‪:(٢٦٣/١‬‬
‫ﻣـﻊ ﱢ ْ ِ ِ‬
‫اﺗﻔـﺎﻗﻬﻢ َ َ‬
‫ﻋـﲆ‬ ‫اﻷﻟﻔـﺎظ ‪َ َ -‬‬ ‫ﺑﻴﻨﻬﻢ ِ َإﱃ َ ْ َ‬
‫اﻟﻨﺰاع َ ْ َ ُ‬
‫اﻧﺘﻬﻰ ﱢ َ ُ‬‫إذا ْ َ َ َ‬ ‫أﻫﻞ ِ ْ ِ‬
‫اﻟﻌﻠﻢ ِ َ‬ ‫زال َ ْ ُ‬ ‫وﻣﺎ َ َ‬
‫»َ َ‬
‫ِ‬
‫اﻋﺘﺒﺎر ِﺑﻪ؛ َ ْ َ ِ ُ َ‬
‫ﻳﺴﺘﻬﻴﻨﻮن ِ ﱢ َ ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻳﻘﻮﻟﻮن‪ِ َ :‬‬ ‫ََ ِ‬
‫ﺑﺎﻟﻨﺰاع‬ ‫اﻟﻠﻔﻈﻲ ﻻَ ْ َ َ‬
‫واﻟﻨﺰاع ﱠ ْ ﱡ‬ ‫ﻧﺰاع َ ْ ﱞ‬
‫ﻟﻔﻈﻲ‪ َ ،‬ﱢ َ ُ‬ ‫ﻫﺬا َ ٌ‬ ‫َ‬ ‫اﳌﻌﺎﲏ‪ُ ُ َ -‬‬
‫اﻷﻳﻘﺎظ«‪.‬‬ ‫اﻟﺘﻲ َ ْ ِ ُ‬
‫ﻳﻌﻘﻠﻬﺎ َ ْ َ‬ ‫اﳌﻌﺎﲏ ﱠ ِ‬
‫ﻋﲆ َ َ ِ‬ ‫وﻗﻊ ﱢ َ ُ‬
‫اﻻﺗﻔﺎق َ َ‬ ‫إذا َ َ َ‬‫اﻷﻟﻔﺎظ‪َ ِ ،‬‬‫ِﰲ َ ْ َ‬

‫ردت ‪-‬ﺣــﻮل )ﺗﺄﺻــﻴﻼت( و)ﺗﻔــﺼﻴﻼت(‪ ،‬و)ﻧــﺸﺄة( ﻫــﺬا‬ ‫ـﺖ‪ ِ َ َ :‬ﱠ‬

‫وأدﻟـ ُـﺔ ﻣــﺎ أ ُ‬ ‫ﻗﻠـ ُ‬‫ُْ‬
‫أﺷﻬﺮﻫﺎ‪:‬‬ ‫ذﻛﺮت‪ٌ َ ِ َ -‬‬
‫ﻋﺪﻳﺪة؛ َ ْ َ ُ َ‬ ‫ُ‬ ‫ﻏﲑ ﻣﺎ‬
‫اﻟﻌﻠﻢ ‪َ -‬‬
‫ِ‬

‫ﺳـﲑﻳﻦ‪ َ ،‬ﱠ ُ‬
‫أﻧـﻪ‬ ‫اﺑـﻦ ِ ِ‬
‫ﺻﺤﻴﺤﻪ« )‪َ (١٢/١‬ﻋـﻦ ْ ِ‬ ‫ﻣﻘﺪﻣﺔ » ِ ِ ِ‬ ‫ِ‬
‫ﻣﺴﻠﻢ ِﰲ ُ َ ﱢ َ َ‬
‫ِ‬
‫رواه ِ َ ُ‬
‫اﻹﻣﺎم ُ ْ ٌ‬ ‫َﻣﺎ َ َ ُ‬
‫ﺳـﻤﻮا َ َﻟﻨـﺎ‬ ‫وﻗﻌـﺖ اﻟ ِ ْ َ‬
‫ﻔﺘﻨـﺔ‪ُ َ ،‬‬
‫ﻗـﺎﻟﻮا‪ َ :‬ﱡ‬ ‫ﻋـﻦ ِ ْ َ‬
‫اﻹﺳـﻨﺎد‪َ ،‬ﻓ َ ﱠ‬
‫ﻠــﲈ َ َ َ‬ ‫ﻳﺴﺄﻟﻮن َ ِ‬‫ﻳﻜﻮﻧﻮا َ ْ َ ُ‬
‫َﻗﺎل‪َ » :‬ﱂ ْ َ ُ ُ‬

‫اﻟﺮد واﻻﻧﺘﻘﺎض؟!‬ ‫ْ ِ‬
‫واﻹﴏار ﻋﲆ ﱠ ﱢ‬ ‫)‪ (١‬ﻓﻜﻴﻒ ﺑﺎﻻﻋﱰاض‪،‬‬
‫اﻟﺒﺨﺎري )‪ ،(٢٣٢٥‬وﻣﺴﻠﻢ )‪ (٢٦٦٨‬ﻋﻦ ﻋﺎﺋﺸﺔ‪.‬‬
‫ﱡ‬ ‫رواه‬
‫)‪ُ (٢‬‬
‫اﳌﻨﺎﻗﺸﺔ ِﺑﻼ ﺟﺪوى!‬
‫ُ‬ ‫واﳌﻘﺼﻮد‪ُ :‬‬
‫ُ‬ ‫اﻟﻌﻘﻼء« )ص‪،(٨٧‬‬
‫)‪» (٣‬روﺿﺔ ُ‬
 ‫‪٣٦‬‬

‫وﻳﻨﻈـﺮ ِ َإﱃ َ ْ ِ‬
‫أﻫـﻞ ِ َ‬
‫اﻟﺒـﺪع‪َ َ :‬‬ ‫اﻟﺴﻨﺔ‪ِ ُ َ ْ َ :‬‬ ‫ﻓﻴﻨﻈﺮ ِ َإﱃ َ ْ ِ‬ ‫ِ َ َ ُ‬
‫ﻓـﻼ‬ ‫ﺣـﺪﻳﺜﻬﻢ‪ُ َ ْ ُ َ ،‬‬
‫ﻓﻴﺆﺧـﺬ َ ُ ُ‬
‫أﻫﻞ ﱡ ﱠ ُ‬ ‫رﺟﺎﻟﻜﻢ؛ َ ُ ْ َ ُ‬
‫ْ َ ُ ِ‬
‫ﻳﺆﺧﺬ َ ُ ُ‬
‫ﺣﺪﻳﺜﻬﻢ«‪.‬‬ ‫ُ‬
‫ﺑﺄﺻﻮﻟﻪ َ ِ ِ ِ‬
‫واﻟﺘﻌﺪﻳﻞ ‪ِ ِ ُ ِ -‬‬
‫اﳉﺮح ﱠ ِ‬ ‫ﻧﺸﺄة( ِ ْ ِ‬
‫ﻋﲆ ) َ ْ َ ِ‬ ‫ِ‬ ‫وﻫﻮ َ ِ ٌ‬
‫وﻗﻮاﻋﺪه‪-‬؛‬‫َ‬ ‫ُ‬ ‫ﻋﻠﻢ َ ْ ِ َ ْ‬ ‫ﺑﲔ َ َ‬ ‫دﻟﻴﻞ َ ِ ﱞ‬
‫ﺗﺎرﳜﻲ َ ﱢ ٌ‬ ‫َ ُ َ‬
‫َََﱠ ْ‬
‫ﻓﺘﺄﻣﻞ‪َ ،‬وﻻَ َ َ َ ﱠ ْ‬
‫ﺗﺘﻌﺠﻞ‪.‬‬
‫ِ‬ ‫ﻠﺔ ُ ْ َ‬ ‫ﻓﻀﻴ َ ُ‬‫ﻗﺎل َ ِ‬ ‫ﻣﻦ َ ْ ِ‬
‫أﺟﻞ َذا َ َ‬ ‫َ ﱠ ِ‬
‫ﻋﺒﺎس ‪َ َ َ -‬‬
‫ﻧﻔﻊ‬ ‫وﴆ اﷲ َ ﱠ‬ ‫اﻟﺪﻛﺘﻮر ﱠ ْ‬
‫اﻟﺸﻴﺦ َ ﱢ‬ ‫اﻷﺳﺘﺎذ ﱡ ْ ُ‬ ‫وﻟﻌﻠﻪ ْ‬
‫َ َ ُ‬
‫ذﻛـ ِ ِ‬‫ـﺪ ِ ْ‬ ‫ـﲆ » ِ َ‬ ‫ﻣﻘﺪﻣﺘِــﻪ( َﻋـ َ‬ ‫اﷲُ ِ ُ ِ ِ‬
‫ـﺮه‬ ‫ﺑﻌـ َ‬
‫أﲪــﺪ« )‪ْ َ - (١٨/١‬‬ ‫ﻋﻠــﻞ ِ َ‬
‫اﻹﻣــﺎم َ ْ َ‬ ‫ﺑﻌﻠﻮﻣــﻪ‪ِ -‬ﰲ ) ُ َ ﱢ َ‬ ‫ُ‬
‫اﻟﺘﺤﻘﻖ‪ ،‬ﱠ َ ِ ِ‬ ‫اﻟﻨﺼﻮص ُ ْ ِ ﱠ َ‬
‫ﻣﻦ َ ْ َ‬
‫اﻷﺧﺒﺎر(‪:-‬‬ ‫واﻟﺘﺜﺒﺖ َ‬ ‫اﻟﻌﺎﻣﺔ ِﰲ ) ﱠ َ ﱡ َ ﱡ‬ ‫اﻟﻘﺮآﻧﻴﺔ َ ﱠ َ‬ ‫ﱡ ُ َ‬
‫رﲪـﺔ اﷲ َ َ ْ ِ‬ ‫أﻫﻞ ِ ِ‬ ‫اﳌﻨﻄﻠﻖ ُ ِ‬
‫اﻟﻘﺮآﲏ َ ِ‬ ‫» ِ‬
‫ﻋﻠـﻴﻬﻢ‪-‬‬ ‫ﺗﻮﺟﻪ َ ْ ُ َ‬
‫اﳊﺪﻳﺚ ‪ُ َ ْ َ -‬‬ ‫اﻟﻜﺮﻳﻢ‪ َ َ :‬ﱠ َ‬ ‫ْ‬ ‫ﻫﺬا ُ ْ َ َ‬
‫وﻣﻦ َ َ‬ ‫َ‬
‫ِ‬
‫ﺟﻬﻮدﻫﻢ‪َِ- «...‬إﻟﺦ‪...-‬‬ ‫َََُ‬
‫ُ‬ ‫ﻓﺒﺬﻟﻮا ُﻗ َ َ‬
‫ﺼﺎرى ُ‬
‫ﻟﻨﻮوي ِﰲ » َﴍح ِ‬
‫ﺻﺤﻴﺢ ِ‬ ‫ِ‬
‫ﻣﺴﻠﻢ« )‪:(١٢٤/١‬‬
‫ُ ْ‬ ‫ْ َ‬ ‫اﻹﻣﺎم ا ﱠ َ ِ ﱢ‬
‫ﻗﻮل ِ َ ِ‬
‫وﻣﻨﻪ‪ُ ْ َ :‬‬
‫َ ُْ‬
‫ﻟﻠـﴬورة)‪ (١‬ﱠ ِ ِ‬
‫ِ‬ ‫ِ‬ ‫واﺟﺐ ‪ ِ ِ -‬ﱢ َ‬ ‫اﻟﺮواة َ ِ ٌ‬
‫ِ‬
‫اﻟﺪاﻋﻴـﺔ‬
‫َ‬ ‫ﺑﺎﻻﺗﻔﺎق‪-‬؛ ﱠ ُ َ‬ ‫ﺟﺎﺋﺰ‪ْ َ ،‬ﺑﻞ َ ِ ٌ‬ ‫ﺟﺮح ﱡ‬ ‫اﻋﻠﻢ َ ﱠ‬
‫أن َ ْ َ‬ ‫» َْ‬
‫ِ‬ ‫ﻟﺼﻴﺎﻧﺔ ﱠ ِ ِ‬‫ِ َإﻟﻴﻪ؛ ِ ِ َ ِ‬
‫اﻟﴩﻳﻌﺔ ِ ْ َ ﱠ‬
‫اﻹﺳﻼﻣﻴﺔ«‪.‬‬ ‫َ‬ ‫ْ‬
‫ﻣﻌﺎﱄ ﱠ ِ‬
‫اﻷخ اﻟ ﱠﺼ ِﺪﻳﻖ َ َ ِ‬ ‫اﻟﻘﻮاﻋﺪ« ‪َ ِ َ ِ -‬‬
‫ﻗﻮاﻋﺪ َ ِ‬
‫رﺳﺎﻟﺔ » َ ِ‬
‫وﰲ ِ َ ِ‬
‫اﻟﻌﻼﻣـﺔ ﱠ ْ‬
‫اﻟـﺸﻴﺦ‬ ‫ﻟﻔﻀﻴﻠﺔ َ ِ‬ ‫َِ َ‬
‫ِ‬ ‫ﻋﺒﺪ َ ِ‬‫ﺻﺎﻟﺢ ﺑِﻦ َ ِ‬
‫ِ‬
‫ﻧﻔﻊ اﷲُ ِﺑﻪ‪ُ ُ ْ َ -‬‬
‫ﻗﻮﻟﻪ‪:‬‬ ‫اﻟﺸﻴﺦ ‪َ َ َ -‬‬
‫اﻟﻌﺰﻳﺰ آل ﱠ ْ‬ ‫ْ‬ ‫َ‬

‫ﻘﺪر َ ْ ِ‬ ‫ِ‬
‫ﺑﻘﺪرﻫﺎ«‪.‬‬ ‫ﻗﻮﳍﻢ‪» :‬اﻟﴬورة ُﺗ َ ﱠ ُ‬
‫اﻟﻌﻠﲈء َ ْ ُ ُ‬
‫ﻣﻘﺮرات ُ‬
‫)‪ (١‬وﻣﻦ ﱠ‬
‫اﳌﻮاﻓﻘﺎت« )‪-٥٩/٤‬ﻃﺒﻌﺔ دراز(‪-‬وﻏﲑه‪.-‬‬ ‫ﻛﲈ ﰲ » ُ َ‬
‫ﻓﺘﻨﺒﻪ َ ْ َ‬
‫واﺣﺬر‪...‬‬ ‫اﻷﺻﻞ؛ َ َ َ ﱠ‬ ‫ﻷﻧﻪ ِ ُ‬
‫ﺧﻼف َ ْ ِ‬ ‫ِ‬
‫اﻟﺮد(؛ َ ﱠ ُ‬
‫اﳌﴩوع ِﻣﻦ ) ﱠ ْ ِ‬
‫اﻟﻨﻘﺪ(‪َ ،‬و) ﱠ ﱢ‬ ‫اﻟﻘﺪَر( َ ْ ُ َ ْ‬
‫ﻧﺘﺠﺎوز ) َ ْ‬ ‫َﻓ َ‬
‫ﻼ ََ َ َ ُ‬
‫‪٣٧‬‬

‫اﻟﻌﻠﲈء‪ِ ...‬‬
‫وﻫﻲ ‪ِ -‬ﰲ َ ْ ِ‬ ‫» ََ ُِ‬
‫ﻣﻮﺟﻮدة)‪.«..(١‬‬ ‫اﻷﺻﻞ‪َ -‬ﱂ ْ َ ُ ْ‬
‫ﺗﻜﻦ َ ْ ُ َ ً‬ ‫اﻟﻘﻮاﻋﺪ َ ْ َ َ َ‬
‫أﻧﺸﺄﻫﺎ ُ َ َ ُ َ‬
‫وذات ِ‬ ‫ِ‬ ‫ُْ ُ‬
‫ﻣﻘﺼﻮدي‪ُ ُ َ َ ،‬‬
‫ﻣﺮادي‪..‬‬ ‫ﻋﲔ َ ْ ُ‬ ‫ﻗﻠﺖ‪َ َ :‬‬
‫وﻫﺬا َ ْ ُ‬
‫ﺗﻐﺎﻟﻂ‪ ،‬أو ُ ِ‬
‫أن ُ ِ َ‬
‫ﺎك َ ْ‬
‫ﺗﻌﺎدي!!‬
‫َ‬ ‫َ ِﱠ‬
‫ﻓﺈﻳ َ‬
‫ﻋﺰﻳﺰ ُ ٍ‬
‫ﺑﻜﻼم ٍ‬ ‫ِ‬
‫ﲤﺎﻣﺎ‪ -‬ﻟﻜﻼﻣﻲ؛ َ ُ‬
‫ﻗﺎﻟﻪ‬ ‫ﻣﻄﺎﺑﻖ ‪ً -‬‬ ‫ٍ‬ ‫َ‬
‫اﻟﺒﺤﺚ ‪-‬وﻗﺪ ﻃﺎل!‪-‬‬ ‫وأﺧﺘﻢ ﻫﺬا‬
‫ُ‬
‫دﻋﺎة اﻹﺳـﻼم‪«-‬‬ ‫ِ‬
‫رﺳﺎﻟﺘﻪ »اﻟﺘﻮﺣﻴﺪ أوﻻً ‪-‬ﻳﺎ ُ َ‬ ‫رﲪﻪ اﷲُ‪ -‬ﰲ‬ ‫ُ‬
‫اﻷﻟﺒﺎﲏ ‪ُ -‬‬
‫ﱡ‬ ‫اﻹﻣﺎم‬
‫ُ‬ ‫ﺷﻴﺨﻨﺎ‬
‫)ص‪:(٢٦‬‬
‫ﲣﺘﻠﻒ ‪ً -‬‬
‫ﲤﺎﻣﺎ‪ -‬ﻋﲈ ﻛﺎن ﻋﻠﻴﻪ اﳌﺴﻠﻤﻮن اﻷواﺋـﻞ؛ ﻓـﻼ‬ ‫ُ‬ ‫اﻟﻴﻮم‪-‬‬
‫أوﺿﺎﻋﻨﺎ ‪َ -‬‬
‫ُ‬ ‫»‪..‬‬
‫اﻟﻴﴪ ﻛﲈ ﻛﺎن‬
‫اﻟﻴﻮم‪ -‬ﻣﻦ ُ‬
‫اﻟﺪﻋﻮة إﱃ اﻟﻌﻘﻴﺪة اﻟﺼﺤﻴﺤﺔ ﻫﻲ ‪َ -‬‬
‫َ‬ ‫ﻧﺘﻮﻫﻢ ﱠ‬
‫ﺑﺄن‬ ‫ﳚﻮز ْ‬
‫أن ﱠ َ‬ ‫ُ‬
‫اﻷول‪.‬‬ ‫ُ‬
‫اﳊﺎل ﰲ اﻟﻌﻬﺪ ﱠ‬
‫ﳜﺘﻠﻒ ﻓﻴﻪ ِ‬
‫ﻋﻨﺰان ‪-‬إن ﺷﺎء اﷲ‪:-‬‬
‫ﻳﻨﺘﻄﺢ ﻓﻴﻪ َ ْ‬
‫ُ‬ ‫اﺛﻨﺎن‪ ،‬وﻻ‬ ‫ُ‬ ‫ﻣﺜﻞ ﻻ‬ ‫َُﱢ ُ‬
‫وأﻗﺮب ﻫﺬا ﰲ َ َ ٍ‬
‫ِ‬
‫رﺳـﻮل اﷲ ﷺ‬ ‫َ‬
‫اﳊﺪﻳﺚ ﻣﻦ‬ ‫ﻳﺴﻤﻊ‬ ‫اﻟﺼﺤﺎﰊ‬ ‫ﺣﻴﻨﺌﺬ‪ -‬ﱠ‬
‫أن‬ ‫ِ‬
‫اﳌﻌﺮوف ‪ٍ -‬‬ ‫ِﻣﻦ ُ ْ ِ‬
‫اﻟﻴﴪ‬
‫ُ‬ ‫ﱠ‬
‫ﻣﺒﺎﴍة‪...-‬‬
‫ً‬ ‫اﻟﺼﺤﺎﰊ ‪ُ -‬‬
‫ﱢ‬ ‫َ‬
‫اﳊﺪﻳﺚ ﻣﻦ‬ ‫ﻳﺴﻤﻊ‬
‫ُ‬ ‫اﻟﺘﺎﺑﻌﻲ‬
‫ﱠ‬ ‫ﻣﺒﺎﴍة‪ ،‬ﺛﻢ‬
‫ً‬ ‫ُ‬
‫ُ‬
‫وﻧـﺴﺄل‪ :‬ﻫـﻞ ﻛـﺎن‬ ‫ِ‬
‫ﺑﺎﳋﲑﻳـﺔ‪،‬‬ ‫ِ‬
‫اﳌﺸﻬﻮد ﳍـﺎ‬ ‫ِ‬
‫اﻟﺜﻼﺛﺔ‬ ‫ﻧﻘﻒ ﻋﻨﺪ اﻟﻘﺮون‬
‫وﻫﻜﺬا؛ ُ‬
‫ﱠ‬
‫ﻋﻠﻢ اﳊﺪﻳﺚ(؟‬
‫اﺳﻤﻪ ) ُ‬
‫ﳾء ُ‬‫ُﻫﻨﺎك ٌ‬
‫اﳉﻮاب‪ :‬ﻻ‪.‬‬
‫ُ‬

‫ﻗــﺪم )ﻋﻠــﻢ اﳉــﺮح واﻟﺘﻌــﺪﻳﻞ( ‪-‬ﻗــﺎﻻً وﺣــﺎﻻً!‪ -‬ﻋــﲆ )ﻋﻠــﻢ‬ ‫)‪ (١‬ﻓﻜﻴــﻒ ﱠ ْ ُ‬
‫اﻟــﺸﺄن ﺑﻤــﻦ ﱠ‬
‫اﻟﺘﻮﺣﻴﺪ واﻟﻌﻘﻴﺪة(؟!‬
‫وأﻧﻪ‪ :‬ﻟﻮﻻ ذاك ﳌﺎ َ َ َ‬
‫وﺻﻠﻨَﺎ ﻫﺬا!!!‬ ‫ﱠُ‬
 ‫‪٣٨‬‬

‫اﳉﺮح واﻟﺘﻌﺪﻳﻞ(؟‬
‫ِ‬ ‫ﻋﻠﻢ‬
‫اﺳﻤﻪ ) ُ‬
‫ُ‬ ‫ﳾء‬
‫وﻫﻞ ﻛﺎن ﻫﻨﺎك ٌ‬
‫اﳉﻮاب‪ :‬ﻻ‪.‬‬
‫ُ‬
‫وﳘــﺎ ِﻣــﻦ‬ ‫ِ‬
‫اﻟﻌﻠــﻢ‪ُ ،‬‬ ‫ِ‬
‫ﻟﻄﺎﻟــﺐ‬ ‫ﻣــﻨﻬﲈ‬
‫ُ‬ ‫ﺑــﺪ‬ ‫ِ‬ ‫ﻓﻬــﺬان ِ‬
‫اﻟﻌﻠــﲈن ﻻ ُ ﱠ‬ ‫ِ‬ ‫ﱠأﻣــﺎ اﻵن؛‬
‫ﻓﺮوض ِ ِ‬
‫اﻟﻜﻔﺎﻳﺔ‪.«..‬‬ ‫ِ‬

‫اﻟـﺸﻴﺦ ﺭﺑﻴـﻊ‪ ‬ﺑـﻦ‪ ‬ﻫـﺎﺩِﻱ ﰲ »ﳎﻤـﻮع ردوده«‬ ‫ﻧﻔﺴﻪ‪ -‬ﻣـﺎ َ ُ‬

‫ﻗﺎﻟـﻪ ﱠ ْ ُ‬ ‫وﻫﺬا ‪ُ ُ -‬‬
‫اﻟـﺪﻳﻦ‪ ،‬وﻹﻧـﺰاِل‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﳊﲈﻳﺔ ﱢ ِ‬ ‫وأﻧﻪ‪َ ْ ُ » :‬‬
‫أﻧﺸﺊ‬ ‫)ص‪ (١٩٧‬ﺣﻮل »ﻋﻠﻢ اﳉﺮح واﻟﺘﻌﺪﻳﻞ«‪ ،‬ﱠ ُ‬
‫َ‬
‫ﻣﻨﺎزﳍﻢ«‪.‬‬ ‫ﱠ ِ‬
‫اﻟﻨﺎس‬

‫و‪:‬‬

‫ﻛﻞ ﺧﻄﻴﺐ( )‪...(١‬‬ ‫ﺟﻬﻴﺰة َ‬

‫ﻗﻮل ُ ﱢ‬ ‫ُ‬ ‫)َ َ َ ْ‬
‫ﻗﻄﻌﺖ‬

‫ﻷﻛﺜﺮ ِﻣﻦ ﻫﺬا!‬

‫َ‬ ‫ﳛﺘﺎج‬
‫ُ‬
‫ِ‬
‫ﻟﻮﺿﻮﺣﻪ‪ -‬ﻻ‬‫واﻷﻣﺮ ‪-‬‬
‫ُ‬ ‫‪...‬‬
‫ِ‬
‫اﳌﺸﻜﻼت(!!‬ ‫ﺗﻮﺿﻴﺢ اﻟﻮاﺿﺤﺎت ِﻣﻦ‬ ‫ِ‬
‫ﻣﺸﺎﳜﻨﺎ‪) :-‬‬ ‫ﻗﺎل ‪ِ -‬ﻣﻦ‬ ‫ِ‬
‫ورﺣﻢ اﷲُ َﻣﻦ َ‬
‫ُ‬ ‫َ‬
‫ﺟﺎوزت ْ َ ُ‬
‫وﺻﻔﻬﲈ‬ ‫َ‬ ‫ً‬
‫ﻣﺪﺣﺎ وذﻣﺎ وﻣﺎ‬
‫ِ‬
‫ﺗﻌـﺒﲑ!‬ ‫ﺳـﻮء‬ ‫ِ‬
‫ﻳﻌـﱰﻳﻪ‬ ‫واﳊـﻖ ﻗـﺪ‬
‫ﱡ‬
‫ُ‬
‫*****‬

‫)‪ُ (١‬‬
‫اﻧﻈﺮ ‪-‬ﻟﻠﻔﺎﺋﺪة‪» -‬اﳌﺴﺘﻘﴡ ﰲ أﻣﺜﺎل اﻟﻌﺮب« )‪ ،(١٩٧/٢‬و»ﳎﻤﻊ اﻷﻣﺜﺎل« )‪.(٩١/٢‬‬
‫‪٣٩‬‬

‫‪ ‬‬
‫ِ‬ ‫اﳌﺬﻛﻮر ِﰲ َ َ َ ِ‬
‫اﳌـﺴﺄﻟﺔ ﱠ ِ َ‬
‫اﻟـﺴﺎﺑﻘﺔ ) ﱠ َ‬
‫اﻟﺜﺎﻧﻴـﺔ(‬ ‫ْ‬ ‫اﻟﻨﺎس!( ‪-‬وﻫﻮ َ ْ ُ ُ‬ ‫ﺑﻌﺾ ﱠ‬‫ﻗﺮﻳﺒﺎ‪َ ) -‬‬ ‫زرت ‪ً -‬‬ ‫ُْ ُ‬
‫ِِ‬ ‫ِ‬
‫ﺑﺎﻻﻣﺘﺤﺎن )!(‪ِ :‬ﰲ ْ ِ‬ ‫ِ‬
‫وﻣﻮﻗﻔﻲ‬ ‫رأﻳﻲ َ َ ْ‬ ‫ﻣﻘﺪﻣﺎت!!‪َ ْ -‬‬ ‫دون ُ َ ﱢ َ‬ ‫ﻮاﺟﻬﻨﻲ ‪ً ْ َ -‬‬
‫ﻓﻮرا‪َ ُ -‬‬ ‫ﻧﻔﺴﻪ‪-‬؛ ﻓ َ َ َ‬‫‪ُ ُ -‬‬
‫ِ‬ ‫اﻟﱰاث ِ َ ِ‬ ‫ِ‬ ‫ِ‬
‫اﻹﺳﻼﻣﻲ( ‪ ْ َ ُ -‬ﱠ‬
‫اﻟﻜﻮﻳﺘﻴﺔ‪-‬؟!!‬ ‫ْ‬ ‫إﺣﻴﺎء ﱡ َ‬ ‫ﲨﻌﻴﺔ ِ ْ َ‬
‫ﻣﻦ ) َ ْ ﱠ‬
‫ﻓﺎﺑﺘﺪأت ﻣﻌﻪ‪ َ :‬ﱠ ِ‬
‫ﳏﺴﻮﺑﺎ ﻋﻠﻴﻬﺎ! ﻣﻊ إﺑـﺪاﺋﻲ‬ ‫ً‬ ‫ﻣﻌﻬﺎ‪ ،‬وﻻ ً‬
‫ﺗﺎﺑﻌﺎ ﳍﺎ‪ ،‬وﻻ‬ ‫أﻧﻨﻲ َ ْ ُ‬
‫ﻟﺴﺖ َ َ َ‬ ‫َ ََْْ ُ َ َ ُ‬
‫واﳌﻨﺎﺻـﺤﺎت‪-‬؛ َ َ َ‬
‫ﻓـﺄﺑﻰ‪،‬‬ ‫َ‬ ‫ﻋﺪدا ِﻣـﻦ ﱠ‬
‫اﻟﻨـﺼﺎﺋﺢ‬ ‫ً‬ ‫َِ‬
‫اﳌﺘﻀﻤﻨﺔ‬
‫ﱢ‬ ‫ﳎﻤﻮﻋﺔ ِﻣﻦ اﳌﻠﺤﻮﻇﺎت ‪-‬‬ ‫ً‬
‫ـﺪﻫﻢ‪ِ ُ ،‬‬ ‫ـﺘﻨﻜﺮ؛ َﻗـ ِ ً‬
‫وﻫــﻢ ) ُ ْ ِ ﱡ‬
‫ﻗﻄﺒﻴــﻮن(‪،‬‬ ‫ـﻨﻬﻢ!! َ ُ‬
‫ـﺪاﻓﻊ َﻋـ ْ ُ‬
‫وﺗـ َ ُ‬‫ﺗﺆﻳـ ُ ُ َ‬
‫ـﺖ ُ َ ﱢ‬ ‫ـﻞ َ ْأﻧـ َ‬
‫ﻻ؛ َﺑـ ْ‬‫ـﺎﺋﻼ‪َ :‬‬ ‫واﺳـ َ ْ َ‬
‫َ ْ‬
‫ِ‬ ‫ِ‬
‫إﺧﻮاﻧﻴﻮن(‪ ِ ْ َ ) ،‬ﱡ‬
‫ﺗﻜﻔﲑﻳﻮن(!!‬ ‫)ِ ْ َ ﱡ‬
‫ﺑﻼ َ ِ َ ٍ‬ ‫ِ‬
‫ﻟﻜﻦ‪َ ِ :‬‬ ‫أﺟﺒﺘﻪ ‪ٍ ِ َ َ -‬‬
‫ﻓﺎﺋﺪة!!‬ ‫وﺑﻴﻨﺖ ﻟﻪ؛ َ ْ‬
‫وواﺟﻬﺘﻪ‪ ،‬ﱠ ْ ُ‬
‫ﺳﺎﻋﺘﺌﺬ‪-‬؛ َ َ َ ْ ُ ُ‬ ‫وﻟﻘﺪ َ َ ْ ُ ُ َ‬
‫َََ ْ‬

‫وأﻛﺜﺮ‪:‬‬
‫َ‬ ‫أﻛﺜﺮ‬ ‫اﻵن‪ َ ُ -‬ﱢ ً‬
‫ﻣﻮﺿﺤﺎ‪َ -‬‬ ‫ََُ ُ‬
‫ﻓﺄﻗﻮل ‪َ -‬‬

‫ﻛﺜـﲑا ِﻣـﻦ ّ‬
‫اﻟـﺸﺒﺎب‬ ‫ً‬ ‫رأﻳـﺖ‬
‫ُ‬ ‫اﺛﻨﺘـﲔ!‪-‬؛ ﱠإﻻ ﱢأﲏ‬
‫ﲨﻌﻴـﺔ( واﺣـﺪة ‪-‬أو َ ْ‬
‫اﻟﻜـﻼم ﻋـﻦ ) ّ‬
‫َ‬ ‫)‪ (١‬ﻣﻊ ﱠ‬
‫أن‬
‫َ‬
‫ﺿـﻮاﺑﻂ‪ ،‬وﻻ‬ ‫ً‬
‫وﺗﻀﻠﻴﻼ!‪ -‬دون‬ ‫ً‬
‫ﺗﺒﺪﻳﻌﺎ‪،‬‬‫اﳉﻤﻌﻴﺎت( ﻋﺎﻣﺎ ‪-‬‬
‫ﱠ‬ ‫وﺑﺨﺎﺻﺔ ﰲ )اﻟِﻌﺮاق(‪ -‬ﺟﻌﻠﻮا ُﺣﻜﻢ )‬
‫ﱠ‬ ‫‪-‬‬
‫ﻛﻠﻤﺘﻬﻢ‪.(| { z) ...‬‬ ‫َ‬ ‫وﺷﺘﺖ‬ ‫أوﻗﻊ ُ َ‬
‫اﻟﻔﺮﻗﺔ ﺑﻴﻨﻬﻢ‪ ،‬ﱠ َ‬ ‫ﻓﻮارق!! ﱠﳑﺎ ْ َ َ‬
‫َ‬
‫اﻟﻜﺒــﺎر‪» :-‬اﻷﺳــﺌﻠﺔ اﻟــﺸﺎﻣﻴﺔ« )رﻗــﻢ‪- (١:‬ﻟـ ِ‬
‫ـﺸﻴﺨﻨﺎ‬ ‫ـﺸﺎﳜﻨﺎ ِ‬
‫اﳉﻤﻌﻴــﺎت ‪-‬ﳌـ ِ‬
‫ِ‬ ‫واﻧﻈــﺮ ِﰲ َ ْﲡـ ِ ِ‬
‫َ ْ ُ‬
‫ـﻮﻳﺰ َ ْ ﱠ‬
‫ﳎﻤﻮع َ َﻓﺘﺎوى اﺑﻦ َ ِ‬
‫ﻋﺜﻴﻤﲔ« )‪.(١٣٩/١٦‬‬ ‫َ ْ ُ ْ‬ ‫اﻷﻟﺒﺎﲏ‪ ،-‬و» َﳎ ْ ُﻤﻮع َ َﻓﺘﺎوى ْاﺑﻦ َﺑﺎز« )‪َ ،(١٩٤/٥‬و» َ ْ ُ‬
‫ﱢ‬
‫ِ ِ‬ ‫ﲨﺎﻋﺔ َ ِ َ‬ ‫َِ‬
‫ﺑﺎﳉﻤﻌﻴـﺎت‬ ‫ﲨﺎﻋﺎت‪) «..‬ص‪- (٥٢‬ﻟﻠﺸﻴﺦ ﺭﺑﻴﻊ ﺑﻦ ﻫﺎﺩﻱ‪ُ َ ْ ِ :-‬‬
‫اﻹﻗـﺮار ِ َ ْ ﱠ‬ ‫واﺣﺪة ﻻَ َ َ َ‬ ‫وﰲ » َ َ َ‬
‫ِ‬ ‫واﻟﺴﻨﺔ«؛ ِ ﱠﳑﺎ َ ُ ﱡ‬ ‫ﻣﻨﻬﺞ ِ َ ِ‬ ‫ِ‬
‫وﻃﺮﻳﻘﺘﻬـﺎ‪ ،‬ﻻَ‬ ‫ﺑﻤﻨ َ ِ َ‬
‫ْﻬﺠﻬﺎ‬ ‫ﻣﺘﻌﻠﻖ ِ َ‬
‫واﳌﻨ َْﻊ ُ َ َ ﱢ ٌ‬ ‫أن ﱠ ْ ِ َ‬
‫اﻟﺘﺤﺮﻳﻢ َ َ‬ ‫ﻋﲆ َ ﱠ‬
‫ﻳﺪل َ َ‬ ‫اﻟﻜﺘﺎب َ ﱡ ﱠ‬ ‫اﻟﻘﺎﺋﻤﺔ َ َ‬
‫ﻋﲆ َ ْ َ ِ‬ ‫» َ َ‬
‫ِ ِ ِ‬
‫ﻓﺘﻨﺒﻪ‪...‬‬
‫وﻧﻈﺎﻣﻬﺎ؛ ﱠ ْ‬ ‫ِ ُ َ َ‬
‫ﺑﺼﻮرﲥﺎ َ َ َ‬
 ‫‪٤٠‬‬

‫ﺣﺪ ِ ْ َ ِ‬‫ﻛﺒﲑا ‪ِ -‬ﺟﺪا‪َ ِ -‬إﱃ َ ﱢ‬ ‫اﻟﺒﻠﺪان‪ً ِ -‬‬ ‫ﻋﺪد ِﻣﻦ ْ َ ِ‬ ‫ٍ‬

‫اﻟﻔﺘﻨﺔ!‪َ ْ َ -‬‬
‫ﺣـﻮل‬ ‫ﺧﻼﻓﺎ َ ِ ً‬ ‫رأﻳﺖ ‪ِ -‬ﰲ َ َ َ ُ‬ ‫ﻗﺪ َ َ ْ ُ‬
‫َْ‬
‫ِ‬ ‫وﻫـﻲ َ ْ ِ ﱠ ٌ‬
‫ِ‬ ‫اﻟﱰاث ِ َ ِ‬ ‫ِ‬
‫ﺟـﲇ‬ ‫ﲨﻌﻴـﺔ َ ْ َ ُ‬
‫ﺗﺮﻓـﻊ ‪-‬ﰲ َ ﱢ‬ ‫اﻟﻜﻮﻳـﺖ‪َ َ ،-‬‬‫اﻹﺳﻼﻣﻲ( ‪ِ -‬ﰲ ُ َ ْ‬ ‫ْ‬ ‫إﺣﻴﺎء ﱡ َ‬ ‫ﲨﻌﻴﺔ ِ ْ َ‬
‫)َْ ﱠ‬
‫ِ‬ ‫ِ‬ ‫ِ َ ِ‬ ‫ِ‬ ‫أﻣﺮﻫﺎ‪ِ -‬ﺷﻌﺎر ﱠ ِ‬ ‫ِ‬
‫ﺗﻄﺒﻴﻖ ذﻟـﻚ؛ ﱠﳑـﺎ‬ ‫ﳎﺘﻬﺪة( ﰲ‬
‫ً‬ ‫واﻟﻌﻘﻴﺪة ﱠ َ ﱠ‬
‫اﻟﺴﻠﻔﻴﺔ؛ )‬ ‫اﻟﺪﻋ َﻮة ﱠ َ ﱠ‬
‫اﻟﺴﻠﻔﻴﺔ‪َ َ ،‬‬ ‫ْ‬ ‫َ َ‬
‫أﺣﻴﺎﻧﺎ ُأﺧﺮى!‬ ‫ِ‬
‫ً‬ ‫أﺣﻴﺎﻧﺎ‪ ،‬و) ُ ُ‬
‫ﲣﻄﺊ(‬ ‫ً‬ ‫ﺗﺼﻴﺐ(‬
‫ُ‬ ‫ﳚﻌﻠﻬﺎ )‬‫ُ‬
‫ِ‬ ‫أﻫـﻞ ِ ْ ِ‬
‫ﺑﻌـﺾ( َ ْ ِ‬
‫ﻃﻌـﻦ ) َ ْ ِ‬ ‫وﺳﺒﺐ ﻫﺬا ِ‬
‫اﻟﻌﻠـﻢ ﱠ َ ﱢ‬
‫اﻟـﺴﻠﻔﻴﲔ ﻓﻴﻬـﺎ‪،‬‬ ‫ﺛﻤـﺔ‪ُ ْ َ -‬‬
‫اﳋﻼف ‪ َ -‬ﱠ َ‬ ‫َ َ َ ُ َ‬
‫وﻧﻘﺪﻫﻢ ِ ﱠ َ‬
‫إﻳﺎﻫﺎ‪...‬‬ ‫ََْ ُ ُ‬
‫ﻣـﺼﻴﺒﻮن ﰲ ٍ‬
‫ﳾء ِﻣـﻦ َ ْ ِ ِ‬ ‫ﻫﺆﻻَ ِء َ ِ ِ‬
‫وﺑﺨﺎﺻـﺔ ﻓـﻴﲈ َ َ َ‬
‫وﻗـﻊ‬ ‫ﱠ‬ ‫ﻧﻘـﺪﻫﻢ ‪-‬‬ ‫اﻟﻌﻠﲈء ُ ُ‬ ‫ُ‬ ‫ﺑﻌﺾ َ ُ‬ ‫َو ُ‬
‫اﻵﺧـﺮ ﰲ ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻋـﺪد ِﻣـﻦ‬
‫ٍ‬ ‫ﺗﻔﺮﻳـﻖ ُ ٍ‬
‫ٍ‬ ‫ِﻣﻦ‬
‫ﻛﻼﻣـﻪ‬ ‫واﻟـﺒﻌﺾ َ ُ‬
‫ُ‬ ‫ﺑـﺴﺒﺒﻬﺎ‪-‬؛‬ ‫اﻟـﺒﻼد ‪-‬‬ ‫وﻓﺮﻗـﺔ ﰲ‬
‫ﻧﻮع ُ ُ ﱟ‬
‫ﻏﻠﻮ‪...‬‬ ‫ُ‬
‫ﺑﻌـﺾ ُ ِ‬ ‫اﳉﻤﻌﻴـﺔ( ‪َ ْ ِ -‬‬
‫ِ‬ ‫ﲤﺎﻣﺎ‪ َ -‬ﱢأﲏ ْ َ َ ْ ُ ِ ِ‬
‫ﻋﻨـﺪ َ ْ ِ ُ‬
‫رؤوﺳـﻬﺎ‪،‬‬ ‫اﻧﺘﻘـﺪت َﻫـﺬه ) َ ْ ﱠ‬ ‫ﻷذﻛﺮ ‪ً َ -‬‬‫و ِ ﱢإﲏ َ ْ ُ ُ‬
‫ﺛﻼﺛﺔ ْ ِ َ ٍ‬ ‫أﻛﺜﺮ ِ ِ‬ ‫ِ‬ ‫َ َِ ِ‬
‫ﻛﱪى‪:‬‬‫اﻧﺘﻘﺎدات ُ ْ َ‬
‫َ‬ ‫ﺳﻨﺔ‪َ َ َ َ -‬‬ ‫ﻣﻦ ْ ِ َ‬
‫ﻋﴩﻳﻦ َ َ ً‬ ‫ﻣﻨﺬ َ ْ َ َ ْ‬ ‫وﻛﺒﺎر َ ْ َ َ‬
‫أﻓﺮادﻫﺎ ‪ُ ْ ُ -‬‬
‫ِ‬ ‫ِ‬
‫ُ‬
‫واﺳﺘﻐﺮاﻗﻬﻢ ﻓﻴﻪ‪.-‬‬‫اﻟﺴﻴﺎﳼ ‪-‬‬ ‫اﻟﻜﺒﲑ ِ َ َ ِ‬
‫ﺑﺎﻟﻌﻤﻞ ﱢ َ‬ ‫َﱠأوﳍﺎ‪ُ ُ َ ْ :‬‬
‫اﻧﺸﻐﺎﳍﻢ َ ِ‬

‫ﻛﺒــﲑ ِﻣــْﻦ‬
‫اﻋــﱰف ِ َﲠــﺎ َ ِ ٌ‬ ‫اﳊﺰﺑﻴــﺔ ِ ِ‬
‫ﻓــﻴﻬﻢ ‪َ َ -‬‬
‫وﻗــﺪ ْ َ َ َ‬ ‫اﳌــﺴﺎﻟﻚ ِ ْ ِ ِ‬
‫ﱠ‬
‫ﺑﻌــﺾ َ ِ ِ‬
‫َ‬ ‫ُ‬ ‫ِ‬
‫ََ َ‬
‫وﺛﺎﻧﻴﻬــﺎ‪:‬‬
‫ﻛﱪاﺋﻬﻢ َ ِ‬
‫ِ‬
‫ََُ ِ َ‬
‫أﻣﺎﻣﻲ!‪.-‬‬
‫ﻋﺒـﺪ ﱠ ْ َ ِ‬
‫اﻟـﺮﲪﻦ‬ ‫وﻫﻮ ) َ ْ ُ‬ ‫ِِ‬ ‫ﻣﻦ ُ ُ ِ ِ‬ ‫ﺗﱪﺋﻬﻢ ِﻣﻦ ْ ٍ ِ‬ ‫ﻋﺪم َ َ ﱡ ِ ِ‬ ‫َ َ ُِ‬
‫اﻟﺴﺎﺑﻘﲔ ‪َ ُ َ -‬‬‫رؤوﺳﻬﻢ ﱠ‬ ‫رأس ْ‬ ‫ْ َ‬ ‫وﺛﺎﻟﺜﻬﺎ‪ُ َ َ :‬‬
‫وﻫﻢ َ ْ ِ ُ‬
‫ﻳﻌﺮﻓﻮن‪!!(١)-‬‬ ‫ﻣﻨﺰع ﱠ ْ ِ ِ‬
‫اﻟﺘﻜﻔﲑ!‪ْ ُ َ -‬‬ ‫ﻧﺎزﻋﺎ َ ْ ِ َ‬
‫ﻣﻨﻬﺠﻪ! ‪ً -‬‬
‫اﻧﺤﺮف َ ْ َ ُ ُ‬
‫وﻗﺪ ْ َ َ َ‬ ‫َﻋﺒﺪ ِ‬
‫اﳋﺎﻟﻖ(‪َ َ -‬‬ ‫ْ َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ً ِ‬
‫اﻧﺤﺮاﻓﺎﺗﻪ‪.‬‬ ‫ْﻜﺮ ﻋﻠﻴﻪ ﳐﺎﻟﻔﺎﺗﻪ‪ َ ُ ،‬ﱢ ُ‬
‫وﻳﺸﺪد ﻋﻠﻴﻪ ﰲ‬ ‫ﻋﺪدا ﻣﻦ ﻓﻀﻼﺋﻬﻢ ُﻳﻨ ُ‬ ‫ﺳﻤﻌﺖ‬
‫ُ‬ ‫)‪ (١‬ﻓﻘﺪ‬
‫ٍ‬
‫ﻷﺳـﺒﺎب‬ ‫ﻋﻠﻨﺎ‪-‬؛‬ ‫ِ‬
‫اﻟﱪاءة ﻣﻨﻪ‪ً َ -‬‬ ‫ً‬
‫اﺟﺘﻬﺎدا ﺧﺎﺻﺎ ﰲ ﻋﺪم‬ ‫ﺳﺪدﻫﻢ اﷲُ‪ -‬ﱠ‬
‫أن ﳍﻢ‬ ‫ﻓﻬﻤﺖ ﻣﻨﻬﻢ ‪ -‬ﱠ َ ُ ُ‬ ‫ُ‬ ‫وﻗﺪ‬
‫=‬ ‫ﻣﺘﻌﻠﻘﺔ ِ‬
‫ﺑﺒﻠﺪﻫﻢ!‬ ‫ﺧﺎﺻﺔ ﲠﻢ‪ َ ،‬ﱢ َ ٍ‬
‫ٍ‬
‫ُ َ‬
‫‪٤١‬‬

‫رﻏـﻢ ُ َ َ َ ِ‬ ‫ﳍـﺆﻻء ِ ْ ِ‬
‫ﻧـﺼﺤﻲ َ ِ ُ ِ‬
‫ِ‬ ‫ِ‬ ‫‪ِ ِ ...‬‬
‫ﳐـﺎﻟﻔﺘﻲ َ ُﳍـﻢ‬ ‫اﻹﺧـﻮة ‪َ ْ ُ -‬‬
‫َ‬ ‫ﻓﻴﻬـﺎ ُ ْ‬ ‫ﻓﺮﺻﺔ ُأ َ ﱢ ُ‬
‫ﻛـﺮر َ‬ ‫وﻫﺬه ُ ْ َ ٌ‬ ‫َ َ‬
‫ِ‬ ‫ﻋـﺪم ﱠ ِ ِ‬ ‫اﻟﺮأس؛ َ ِﳌﺎ ْ ُ ِ‬
‫ﻣﻦ َﻫﺬا ﱠ ْ‬ ‫ﺑﻠﺰوم ﱠ ِ ِ‬
‫ﻣـﻦ‬
‫ﻣﻨـﻪ‪ْ -‬‬ ‫اﻟﺘـﱪؤ ‪ُ ْ -‬‬‫ﻣـﻦ َ َ ِ َ ﱡ‬
‫ﻳﻨﺘﺞ ْ‬
‫َ ُ‬ ‫ﰲ أﺷﻴﺎء‪ َ ِ ُ ُ ِ :-‬ﱡ‬
‫اﻟﺘﱪؤ ْ‬
‫اﻟﺒﺄس!!‬ ‫ِ‬
‫اﻟﺒﻼء و َ ْ‬ ‫َ ِ ِ‬
‫ﺷﺪﻳﺪ‬

‫ﴍ ﻛﺜﲑة ‪-‬ﻋﺎﻓﺎﻧﺎ‬
‫أﺑﻮاب ﱟ‬
‫َ‬ ‫ﻓﻀﻼ ﻋﻦ ُاﳌﻼﺣﻈﺎت اﻷﺧﺮى اﻟﺘﻲ َ َ َ ْ‬
‫ﻓﺘﺤﺖ ﻋﻠﻴﻬﻢ‬ ‫ً‬
‫ﻏﻨﻰ ﻋﻨﻬﺎ‪.‬‬ ‫ِ‬ ‫وإﻳﺎﻫﻢ ِﻣﻨﻬﺎ‪-‬؛ ﻫﻢ ‪ِ ِ َ ْ َ ِ -‬‬
‫ﻟﺪﻋﻮﲥﻢ‪ -‬ﰲ ً‬ ‫اﷲُ ﱠ ُ‬
‫ٍ‬
‫ﺑﺒﻌﻴـﺪ ﻋـﻨﻬﻢ ‪-‬ﺟـﺰاﻫﻢ اﷲُ‬ ‫‪ ...‬ﱠ ُ‬
‫ﻟﻌﻠﻬﻢ ﻳﺴﺘﺠﻴﺒﻮن‪ ،‬وﻳﺘﺠﺎوﺑﻮن! وﻟﻴﺲ ذﻟﻚ‬
‫ً‬
‫ﺗﻮﻓﻴﻘﺎ‪.-‬‬ ‫زادﻫﻢ اﷲُ‬ ‫اﻟﺘﺠﺎوب ‪ً ِ -‬‬
‫ﻋﻴﺎﻧﺎ‪ُ ُ َ -‬‬ ‫ُ ِ‬ ‫ﺑﻌﺾ‬ ‫ً‬
‫ﺧﲑا‪-‬؛ ﻓﻘﺪ رأﻳﻨﺎ ﻣﻨﻬﻢ َ‬
‫ﻗﻤـﻊ ُ ِ‬ ‫ِ‬ ‫ِ‬
‫اﳌﻌﺎﻧـﺪ« )ص‪(١٥٣-١٤٩‬‬‫رﲪـﻪ اﷲُ‪ِ -‬ﰲ » َ ْ ِ َ‬‫ﻣﻘﺒـﻞ ِﺑـﻦ َﻫـﺎدي ‪ُ -‬‬ ‫وﻟﻠﺸﻴﺦ ُ ْ ِ‬
‫َ ﱠ ْ‬
‫اﻟﺮﲪﻦ َﻋﺒﺪ ِ‬ ‫ﺗﻀﻤﻨﺖ َ ْ َ‬ ‫ِ‬ ‫ِ‬ ‫ِ َ َُ‬
‫اﳋﺎﻟﻖ(!‬
‫ﻋﺒﺪ ﱠ ْ َ ْ َ‬‫ﻧﻘﺪ ) َ ْ‬ ‫ﳉﻤﻌﻴﺔ(‪َ ْ َ -‬‬
‫ﻧﻔﺴﻬﺎ‪ َ َ -‬ﱠ َ‬ ‫ﻣﻨﺎﺻﺤﺔ ﳍﺬه )ا َ ْ ﱠ‬
‫رﺳﺎﻟﺔ ُ َ َ‬

‫ﻣﻌﺎداﲥﺎ‪َ ،‬وﻻَ َ ُ َ َ َ َ‬
‫وﳐﺎﺻﻤﺘﻬﺎ‪..‬‬ ‫اﻻﻧﺘﻘﺎدات ‪ً ِ َ -‬‬
‫ﲨﻴﻌﺎ‪ِ -‬إﻻﱠ َ ﱢأﲏ ﻻَ َ َأرى ُ َ َ‬ ‫ِِ ِ‬
‫وﻣﻊ َﻫﺬه ْ َ َ‬
‫ََ َ‬
‫ﺑﻞ َ َأﻧﺎ َ ِ‬ ‫ِ‬ ‫ِ‬
‫ﻋـﲆ ) َﻳﻘـﲔ( َ ﱠ ُ‬
‫أﳖـﻢ‬ ‫َ‬ ‫ﻗﻄِﱠﺒﻴﺔ(‪ْ َ ،‬أو ) َ ْ ِ ﱠ‬
‫ﺗﻜﻔﲑﻳﺔ(! َ ْ‬ ‫ادﻋﺎء َ ﱠأﳖﺎ ) ُ ْ‬ ‫َوﻻَ ُ ﱡ‬
‫أﻗﺮ ‪ َ -‬ﱠ َ‬
‫اﻟﺒﺘﺔ‪ -‬ﱢ َ َ‬
‫ذﻟﻚ‪.‬‬‫ﻋﻜﺲ َ ِ‬
‫ﻋﲆ َ ْ ِ‬
‫ِ‬ ‫اﺳـﺘﻄﻌﺖ ِإﱃ َ ِ َ‬ ‫ﻣﻦ ُ َ ِ ُ‬ ‫ِ‬
‫ﻣﺘﱪﺋـﺎ ِإﱃ اﷲ َ‬
‫ﻣـﻦ‬ ‫ذﻟـﻚ َ ِ ً‬
‫ﺳـﺒﻴﻼ‪-‬؛ ُ َ َ ﱢ ً‬ ‫أﺧﺎﻟﻒ ‪َ -‬ﻣﺎ ْ َ َ ْ ُ‬ ‫َوﻻَ َ ْ ُ‬
‫أﻇﻠﻢ َ ْ‬
‫ُ ِ ِ‬
‫أﻫﻮاه )‪... ( y x w v u t s r q p‬‬ ‫اﳋﻨﻮع َﳌﺎ َ ْ َ‬
‫ُ‬

‫ِ‬
‫اﻧﺘﻘﺎدﻫﻢ اﻟﴫﻳﺢ ﻟﻪ‪ :-‬ﻣﺎ ﰲ ﻛﺘﺎب » ُأﺻﻮل اﻟﺸﻴﺦ ﻋﺒﺪ اﻟﻌﺰﻳﺰ‬ ‫اﻃﻠﻌﺖ ﻋﻠﻴﻪ ‪ِ -‬ﻣﻦ‬ ‫وﻣﻦ ِ‬
‫آﺧﺮ ﻣﺎ ﱠ َ ْ ُ‬ ‫ِ‬ ‫=‬
‫اﻟﺮد ﻋﲆ اﳌﺨﺎﻟﻒ« )ص‪ (٢٥٧-٢٥٦‬ﻟﻸخ اﻟﻔﺎﺿـﻞ ﻓﻴـﺼﻞ ﻗـﺰار اﳉﺎﺳـﻢ‬
‫رﲪﻪ اﷲُ‪ -‬ﰲ ﱠ ّ‬
‫اﺑﻦ ﺑﺎز ‪ُ -‬‬
‫‪ -‬ﱠَ ُ‬
‫وﻓﻘﻪ اﷲُ‪.-‬‬
 ‫‪٤٢‬‬

‫أﲪـﺪ ِﰲ ِ ْ َ َ‬
‫إﺳـﺤﺎق‬ ‫ﻗـﺎل َ ْ َ ُ‬
‫ﻛـﲈ َ َ‬ ‫ﻣـﻊ َ ِ‬
‫اﻟﻔـﺎرق!‪َ َ -‬‬ ‫وﻣﻊ َ َ ِ ِ ِ‬
‫ﻣـﺸﺎﳜﻬﻢ‪َ َ -‬‬ ‫ﻣﻌﻬﻢ ‪َ َ َ -‬‬ ‫َ َ ِ‬
‫وﺣﺎﱄ َ َ ُ‬
‫اﺑﻦ َراﻫﻮﻳﻪ‪:‬‬

‫ﻛـﺎن ُ ِ ُ‬
‫ﳜﺎﻟﻔﻨـﺎ‬ ‫ﺑﻦ راﻫﻮﻳـﻪ ‪ْ ِ َ -‬‬
‫وإن َ َ‬ ‫إﺳﺤﺎق ِ‬ ‫ﺧﺮاﺳﺎن‪ُ ْ ِ -‬‬
‫ﻣﺜﻞ ِ ْ َ َ‬ ‫ﻣﻦ ُ َ َ‬
‫ِ‬
‫اﳉﴪ ‪ْ -‬‬ ‫» َﱂ َ ْ ُ ِ‬
‫ﻳﻌﱪ ْ َ‬ ‫ْ‬
‫ﺑﻌﻀﻬﻢ َ ْ ً‬
‫ﺑﻌﻀﺎ«‪.‬‬ ‫ﻳﺰل ُ ِ ُ‬
‫ﳜﺎﻟﻒ َ ْ ُ ُ‬ ‫اﻟﻨﺎس َﱂ ْ َ َ‬
‫ﻓﺈن ﱠ َ‬ ‫ِﰲ َ ْ َ َ‬
‫أﺷﻴﺎء‪-‬؛ َ ِ ﱠ‬
‫ِ‬
‫أﻋﻼم ﱡ َ َ‬
‫اﻟﻨﺒﻼء« )‪.(٣٧١/١١‬‬ ‫ﻛﲈ ِﰲ » َ‬
‫ﺳﲑ َ ْ َ‬ ‫ََ‬
‫ﻳـﻮﻧﺲ‬ ‫ﻗﺎﻟـﻪ ِ َ ُ‬
‫اﻹﻣـﺎم ُ ُ ُ‬ ‫أﻳﻀﺎ‪ -‬ﻣﻊ ِ‬
‫اﻟﻔﺎرق!‪َ -‬ﻣﺎ َ َ ُ‬ ‫وﻣﻊ َ َ ِ ِ ِ‬
‫ﻣﺸﺎﳜﻬﻢ‪ً ْ َ -‬‬ ‫ﻣﻌﻬﻢ‪َ َ َ ،‬‬
‫ِ‬
‫َ ُُْ‬
‫وﻣﺜﻠﻪ ‪ُ َ َ -‬‬
‫ِ‬
‫رﲪﻪ اﷲ‪:-‬‬ ‫ﱠ َِﱡ‬
‫اﻟﺼﺪﰲ ‪ُ َ َ -‬‬
‫اﻓﱰﻗﻨـﺎ‪ِ ِ َ ،‬‬ ‫ﻳﻮﻣﺎ ِﰲ َ َ ٍ‬ ‫ِِ‬ ‫رأﻳﺖ َ َ َ ِ‬
‫ﺛـﻢ ْ َ َ ْ َ َ َ‬
‫وﻟﻘﻴﻨـﻲ‪،‬‬ ‫ﻣﺴﺄﻟﺔ‪ ُ ،‬ﱠ‬‫ﺎﻇﺮﺗﻪ َ ْ ً َ ْ‬
‫اﻟﺸﺎﻓﻌﻲ؛ َﻧ َ ْ ُ ُ‬
‫ﻣﻦ ﱠ ﱢ‬ ‫أﻋﻘﻞ َ‬ ‫» َﻣﺎ َ َ ْ ُ ْ‬
‫ََ َ َ ِ‬
‫ﻓﺄﺧﺬ ِ َﺑﻴﺪي‪ ُ ،‬ﱠ‬
‫ﺛﻢ َﻗﺎل‪:‬‬

‫ﻣﺴﺄﻟﺔ؟!«‪.‬‬ ‫وإن َﱂ ْ َ ﱠ ِ ْ‬
‫ﻧﺘﻔﻖ ِﰲ َ ْ َ َ‬ ‫إﺧﻮاﻧﺎ َ ِ ْ‬
‫ﻧﻜﻮن ِ ْ َ ً‬
‫أن َ ُ َ‬ ‫ِ‬
‫ﻳﺴﺘﻘﻴﻢ َ ْ‬ ‫» َﻳﺎ َ َأﺑﺎ ُ َ‬
‫ﻣﻮﺳﻰ! َأﻻَ َ ْ َ ُ‬
‫ِ‬ ‫ِ‬
‫ﻋﻘﺒﻬﺎ‪:-‬‬
‫وﻗﺎل ‪َ َ َ -‬‬ ‫اﻟﻨﺒﻼء« )‪ً ْ َ - (١٦/١٠‬‬
‫أﻳﻀﺎ‪َ َ َ ،-‬‬ ‫أﻋﻼم ﱡ َ َ‬ ‫ﻛﲈ ِﰲ » َ‬
‫ﺳﲑ َ ْ َ‬ ‫ََ‬
‫ِ‬ ‫اﻹﻣــﺎم‪ِ ْ ِ ،‬‬ ‫ﻋــﲆ َ ِ‬
‫ﻓــﲈ َ َ‬
‫زال‬ ‫وﻓﻘــﻪ َ ْﻧﻔــﺴﻪ؛ َ َ‬
‫َ‬ ‫ﻫــﺬا ِ َ‬ ‫ﻛــﲈل َ ْ ِ‬
‫ﻋﻘــﻞ َ َ‬ ‫َ‬ ‫ﻫــﺬا َ ُ ﱡ‬
‫ﻳــﺪل َ َ‬ ‫»َ َ‬
‫اﻟﻨﻈﺮاء َ ْ َ ِ ُ‬
‫ﳜﺘﻠﻔﻮن«)‪...(١‬‬ ‫ﱡ ََ ُ‬
‫ِ‬ ‫ِ‬ ‫أﻋﻈﻢ ِﻣﻦ َ ِ‬
‫رﲪـﻪ‬
‫ﺗﻴﻤﻴـﺔ ‪ُ َ َ -‬‬ ‫ﺷﻴﺦ ِ ْ َ ِ‬
‫اﻹﺳﻼم ْاﺑﻦ َ ْ ﱠ‬ ‫ﻓﻘﺪ َ َ َ‬
‫أﺷﺎر َ ْ ُ‬ ‫ذﻟﻚ؛ َ َ ْ‬ ‫أﺣﻴﺎﻧﺎ‪ْ ُ َ ْ َ -‬‬ ‫ﻳﻜﻮن َ ْ ُ‬
‫اﻷﻣﺮ ‪ً ْ َ -‬‬ ‫)‪ْ َ (١‬ﺑﻞ َ ْ‬
‫ﻗﺪ َ ُ ُ‬
‫ﺴﺎﺋﻞ َ َ ِ ﱠ‬
‫اﻟﻌﻤﻠﻴــﺔ‪،‬‬ ‫واﳌـ َ ِ ِ‬ ‫ِ‬
‫اﻟﻌﻘﺪﻳــﺔ‪َ َ ،‬‬ ‫ـﺴﺎﺋﻞ ِ ْ ِ ِ‬
‫اﻟﻌﻠﻤﻴــﺔ َ َ ﱠ‬
‫ﱠ‬ ‫ـﺾ َاﳌـ َ ِ ِ‬‫ﺑﻌـ ِ‬ ‫ـﺎوى« )‪َ ِ (٢٢٩/٩‬إﱃ َ ْ‬ ‫ﳎﻤــﻮع َ َ‬
‫اﻟﻔﺘـ َ‬ ‫اﷲ‪ِ -‬ﰲ » َ ْ ُ‬
‫ﺛﻢ َﻗﺎل‪:‬‬
‫ُﱠ‬
‫ﺑﻜﻔـﺮ‪َ ،‬وﻻَ‬ ‫أﺣـﺪ ِ ُ ْ‬‫ﻋـﲆ َ ٍ‬ ‫ﻳـﺸﻬﺪ َ َ ٌ‬ ‫ﻫـﺬه َ ِ‬
‫اﳌـﺴﺎﺋﻞ‪َ َ ،‬‬ ‫ﻛﺜﲑ ِﻣﻦ ِ ِ‬ ‫ﻳﺘﻨﺎزﻋﻮن ِﰲ َ ِ ٍ‬ ‫وﻣﺎ َ َ‬
‫أﺣـﺪ َ َ َ‬ ‫وﱂ ْ َ ْ َ ْ‬ ‫َ‬ ‫َ‬ ‫زال ﱠ َ ُ‬
‫اﻟﺴﻠﻒ َ َ َ ُ َ‬ ‫»َ َ‬
‫ِ‬ ‫ِ‬
‫=‬ ‫ﺑﻔﺴﻖ‪َ ،‬وﻻَ َ ْ َ‬
‫ﻣﻌﺼﻴﺔ‪.«...‬‬ ‫ِ ْ‬
‫‪٤٣‬‬

‫رﺣﻢ اﷲُ ِ‬
‫اﳉﻤﻴﻊ‪.-‬‬ ‫ِ‬
‫َ‬ ‫‪َ َ-‬‬
‫ِ‬ ‫ﻛﲈ ِﰲ » َ ِ َ‬ ‫اﻟﺸﻴﺦ اﺑﻦ ُ َ ِ‬
‫ﺟﺮﻳﺪة ُ ْ ُ‬
‫اﳌﺴﻠﻤﻮن« )‪:-(٤٧٣٠‬‬ ‫ََ َ‬
‫وﻗﺎل ﱠ ْ ُ ْ ُ ْ‬
‫ﻋﺜﻴﻤﲔ ‪َ َ -‬‬
‫ﻛﺎﻣﻼ ‪َ ِ -‬إذا ِ‬
‫ﺗﻘﻮﻳﲈ َ ِ ً‬
‫دﻋﺖ َ َ ُ‬
‫اﳊﺎﺟـﺔ‪-‬‬ ‫ََ‬ ‫ﺷﺨﺼﺎ ‪ً ِ ْ َ -‬‬
‫ﻳﻘﻮم َ ْ ً‬ ‫أراد َ ْ‬
‫أن ُ َ ﱢ َ‬ ‫ﻣﻦ َ َ َ‬ ‫»َ َ ِ ُ‬
‫واﻟﻮاﺟﺐ َﻋ َﲆ َ ْ‬
‫ﻣﺴﺎوﺋﻪ‪َ ِ َ َ ،‬‬
‫وﳏﺎﺳﻨﻪ«)‪.(١‬‬ ‫ﻳﺬﻛﺮ َ َ ِ َ‬ ‫َْ‬
‫أن َ ْ ُ َ‬
‫اﳌﻮﻗﻒ ِ ْ ً ِ‬
‫وﻟﺴﺖ ِﰲ ﻫﺬا َ ِ ِ‬
‫اﻟﻨﺎس ‪ َ َ -‬ﱢ‬
‫وأي َﻧﺎس!‪:-‬‬ ‫ﻣﻦ ﱠ ِ‬‫ﺑﺪﻋﺎ َ‬ ‫ْ‬ ‫َ‬ ‫ََْ ُ‬
‫وﻓﻘـﻪ اﷲ‪ِ ُ َ -‬‬ ‫ِ‬ ‫ﻓﻬﺬا َ ِ َ ُ‬
‫ﻛﺘـﺎب » ُ ْ‬
‫ﺣﻜـﻢ‬ ‫ﻳﻘـﺮظ َ َ‬ ‫ُ ﱢ‬ ‫ﺻـﺎﻟﺢ ُ َ‬
‫اﻟﻔـﻮزان ‪ َ -‬ﱠ َ ُ‬ ‫ﻓﻀﻴﻠﺔ ﱠ ْ‬
‫اﻟﺸﻴﺦ َ‬ ‫‪َ َ ‬‬
‫ﻣـﺸﺎﻳﺦ‬ ‫ﻣـﻦ ِ َ ِ‬
‫ﻛﺒـﺎر َ َ ِ ِ‬ ‫ِ‬
‫وﻫـﻮ ْ‬
‫اﻟـﺴﺒﺖ ‪َ ُ َ -‬‬
‫ﻋﺒـﺪ اﷲ ﱠ ْ‬
‫ِ‬
‫اﳉﲈﻋﻲ ﰲ اﻹﺳﻼم« ﱠ ْ‬
‫ﻟﻠـﺸﻴﺦ َ ْ‬
‫اﻟﻌﻤﻞ َ ِ‬
‫ََ‬
‫َ‬
‫ِ‬
‫اﳉﻤﻌﻴﺔ(‪.-‬‬ ‫ِِ‬
‫َﻫﺬه ) َ ْ ﱠ‬
‫ﻳـﺴﺄل‪ِ -‬ﰲ »َِﻟﻘـﺎء‬ ‫ِ‬
‫رﲪـﻪ اﷲ‪ُ َ ْ ُ -‬‬ ‫اﻟﺸﻴﺦ اﺑـﻦ ُ َ ِ‬
‫ﻋﺜﻴﻤـﲔ‪ُ َ َ -‬‬
‫ْ‬
‫ﻓﻀﻴﻠﺔ ُ َ ِ‬
‫أﺳﺘﺎذﻧﺎ ﱠ ْ ْ‬
‫‪ِ َ َ ‬‬
‫وﻫﺬا َ َ ُ ْ‬
‫َ‬
‫رﻗﻢ‪:(١١/١٠٤ :‬‬ ‫اﻟﺒﺎب َ ْ ُ‬
‫اﳌﻔﺘﻮح« ) َ َ‬ ‫َ‬

‫ﻋﻨـﺪﻧﺎ ‪ َ -‬ﱠ‬
‫ﺧﺎﺻـﺔ‬ ‫ﻓﻨـﻮزع َ ْ ِ َ َ‬
‫اﳌﻨﻄﻘـﺔ ِ ْ َ‬ ‫ﺧﺎﺻﺔ؛ َ ُ َ ﱢ ُ‬
‫ﻋﻨﺪﻧﺎ ِ ﱠ ْ ِ‬
‫ﺑﺎﻟﺘﻨﻈﻴﻢ َ ﱠ‬ ‫اﻟﺪﻋﻮة ِ ْ َ‬
‫ﺑﺨﺼﻮص ﱠ ْ ِ‬
‫َ‬ ‫ِ‬ ‫»ِ ُ ُ‬

‫ﻣــﺴﺎﺋﻞ ِ ْ ِ ٍ‬
‫اﻟــﺼﺤﺎﺑﺔ‪ِ -‬ﰲ َ َ ِ َ‬ ‫ِ‬
‫ﻋﻠﻤﻴــﺔ‬
‫ﱠ‬ ‫أي‪ :‬ﱠ َ َ‬ ‫ﺎزﻋﻮا ‪ْ َ -‬‬ ‫وﺗﻨــ َ ُ‬ ‫أﻳــﻀﺎ‪ِ -‬ﰲ )‪- (١٢٣/١٩‬ﻣﻨ ُ‬
‫ْــﻪ‪َ َ َ » :-‬‬ ‫وﻗــﺎل ‪ً ْ َ -‬‬ ‫= ََ َ‬
‫ورؤﻳﺔ ُ َ ٍ‬
‫ِ‬ ‫وﺗﻌﺬﻳﺐ اﳊﻲ ِ ِ‬
‫ﺑﺒﻜﺎء َ ْ ِ‬ ‫ِ‬ ‫ﻛﺴﲈع َ ِ‬ ‫ِ ِ‬
‫ﻣـﻊ‬ ‫ﻗﺒـﻞ َ ْ‬
‫اﳌـﻮت‪َ َ ،‬‬ ‫رﺑﻪ َ ْ َ‬
‫ﳏﻤﺪ ﱠ ُ‬ ‫أﻫﻠﻪ‪ َ ْ ُ َ ،‬ﱠ‬ ‫اﳊﻲ‪ َ ِ ْ َ َ ،‬ﱢ ُ‬ ‫ﺻﻮت َ ّ‬ ‫اﳌﻴﺖ َ ْ َ‬ ‫اﻋﺘﻘﺎدﻳﺔ؛ َ َ ِ ﱢ‬ ‫ْ ﱠ‬
‫ﺑﻘﺎء َ ِ‬
‫اﳉﲈﻋﺔ َ ُ ْ َ‬
‫واﻷﻟﻔﺔ‪.«...‬‬ ‫َ ِ‬
‫َ َ‬ ‫َ‬
‫ﻋﲆ َ ِ ِ‬ ‫إﻟﻘﺎء ِ َ َ ِ‬
‫ﻣﻨﻬﺞ ُ َ َ َ‬
‫اﳌﻮازﻧﺎت(!!‬ ‫ﻋﻮاﻫﻨﻪ!‪َ َ :-‬‬
‫ﻫﺬا ) َ ْ َ ُ‬ ‫ﻟﻠﻜﻼم َ َ‬ ‫)‪َ (١‬وﻻَ ُ َﻳﻘﺎل ‪ً ْ ِ -‬‬
‫واﳊﻤﺪ ﷲ‪ِ -‬ﺑﲈ َ ُ ِ‬ ‫ﻋﺎرﻓﻮن ِ َ ِ ِ‬
‫ﳚﻮز‪..‬‬ ‫وﻣﺎ ﻻَ َ ُ‬ ‫ﳚﻮز ﻣﻨ ُْﻪ َ َ‬ ‫َ ُ‬ ‫ﺧﺒﲑون ‪ُ ْ َ َ -‬‬ ‫ﻫﺬا ) َاﳌﻨ َْﻬﺞ(‪َ ُ ِ َ ،‬‬ ‫ﺑﻤﺪارك َ َ‬ ‫َﺤﻦ َ ِ ُ َ َ‬ ‫َﻓﻨ ْ ُ‬
‫وﻣﻼم‪!!-‬‬ ‫ﻏﻤﺰ َ َ َ‬ ‫ﻓﻴﻪ ِﻣﻦ َ ْ ٍ‬
‫ﻜﻼم‪-‬وﻣﺎ ِ ِ‬
‫ﻫﺬا اﻟ َ َ َ َ‬ ‫ﻳﻮاﺟﻪ ِ ِ ْ ِ‬
‫ﺑﻤﺜﻞ َ َ‬ ‫ﻓﻼ ُ َ ُ‬ ‫ﻋﺜﻴﻤﲔ َِإﻣﺎم؛ َ َ‬‫واﻟﺸﻴﺦ اﺑﻦ ُ َ ِ‬
‫َ ﱠ ُْ ْ ُ ْ‬
‫ﲣﻠﻂ‪..‬‬‫اﻟﺘﺤﺬﻳﺮ(؛ ﻓﻼ َ ْ ِ ْ‬ ‫اﻟﻘﻮل ﰲ ) ﱠ ْ‬ ‫ِ‬ ‫ﻏﲑ‬ ‫واﻟﻘﻮل ﰲ ) ﱠ ْ ِ ِ‬
‫اﻟﺘﻘﻮﻳﻢ( ُ‬ ‫ُ‬
‫واﻧﻈﺮ ﻣﺎ ﺳﻴﺄﰐ )ص‪ َ ُ - (١٤٤-١٤١‬ﱠ ً‬
‫ﻣﻔﺼﻼ‪.-‬‬ ‫ُ‬
 ‫‪٤٤‬‬

‫وﻛـﻞ ِ ْ ٍ‬ ‫ﻋﺪة ِ َ‬
‫ﻋﲆ ِ ﱠ ِ‬ ‫ِ‬
‫ﻗﻄﻌـﺔ َﳍـﺎ َ ْ ُ‬
‫ﻣـﺴﺆول‪،‬‬ ‫َ‬ ‫ﻗﻄﻊ‪ ُ َ ،‬ﱡ‬ ‫ﺗﺘﻮزع َ َ‬ ‫اﻟﱰاث(‪ُ ْ َ ،-‬‬
‫ﺣﻴﺚ َ َ َ ﱠ ُ‬ ‫ﲨﻌﻴﺔ ِ ْ َ‬
‫إﺣﻴﺎء ﱡ َ‬ ‫)َْ ﱠ‬
‫دﻋـﻮي ‪ِ -‬ﻣـﻦ َ ِ ِ‬ ‫ﻣﻨﻪ‪ٍ ِ ْ َ َ ،‬‬
‫أﻋﲆ ِ ْ‬ ‫ﻳﺮﺟﻊ إِ َﱃ ُ ٍ‬ ‫وﻫﺬا َ ُ ُ ِ‬
‫ﻧﺎﺣﻴـﺔ ُ ُ ٍ‬
‫دروس‬ ‫ْ َ‬ ‫ﻛﺘﻨﻈﻴﻢ َ َ ِ ﱟ‬ ‫ﻣﺴﺆول َ ْ َ‬ ‫اﳌﺴﺆول َ ْ ُ َ ْ‬ ‫ْ‬ ‫َ َ‬
‫وﻏﲑه‪ َ ،-‬ﱡ َ ُ‬
‫ﻓﺎﻟﺴﺆال ُﻫﻨﺎ‪:‬‬ ‫َ َِْ‬

‫ﻃﺎﻋﺘﻪ َ ِ َ‬
‫واﺟﺒﺔ؟‬ ‫ﻫﻞ َﻫﺬا َ ْ ُ ُ‬
‫اﳌﺴﺆول َ َ ُ ُ‬ ‫َ ْ‬
‫ِ‬
‫رﲪﺔ اﷲ َ َ ْ‬
‫ﻋﻠﻴﻪ‪:-‬‬ ‫ََ َ َ‬
‫ﻓﺄﺟﺎب َ َ ُ ُ‬
‫ﻓﻀﻴﻠﺘﻪ ‪ُ َ ْ َ -‬‬
‫ِ‬ ‫اﻟﺘﻨﻈﻴﻢ ِ ِ‬
‫ِ‬
‫اﻟﺘﻤـﴚ ِﺑـﲈ َ ُﻳﻘـﻮل؛ َ ﱠ ُ‬
‫ﻷﻧـﻪ‬ ‫ﺈﻧﻪ َ ِ ُ‬
‫ﳚﺐ ﱠ َ ﱢ‬ ‫اﻷﻣﺮ‪َ :‬ﻓ ِ ﱠ ُ‬
‫وﱄ َ ْ‬
‫ﻣﻦ َﻗﺒﻞ َ ِ ﱢ‬‫ﻛﺎن َﻫﺬا ﱠ ْ ُ ْ‬ ‫»َِإذا َ َ‬
‫ﻏﲑ ِ ِ‬ ‫ِ‬ ‫ِ‬
‫ﻃﺎﻋﺘﻪ ِﰲ َ ْ ِ َ ْ َ‬
‫ﻣﻌﺼﻴﺔ اﷲ‪.‬‬ ‫ﲡﺐ َ َ ُ ُ‬ ‫اﻷﻣﺮ ﱠاﻟﺬي َ ِ ُ‬
‫وﱄ َ ْ‬
‫ﻋﻦ َ ِ ﱢ‬
‫َﻧﺎﺋﺐ َ ْ‬

‫رﺿـﻮا َ ْ‬ ‫ﻟﻠﺤﻜﻮﻣـﺔ ِﻓﻴـﻪ؛ َ ُ ِ‬

‫ﻋﻼﻗـﺔ ِ ُ ِ‬ ‫ﻛﺎن َ ْ ِ ً ِ ِ‬
‫أن‬ ‫ﻓﻬـﺆﻻء ِ ْ‬
‫إن َ ُ‬ ‫َ‬ ‫ﺗﻨﻈﻴﲈ َداﺧﻠﻴﺎ؛ ﻻَ َ َ َ َ ُ َ‬ ‫َ َﱠ‬
‫وأﻣﺎ ِ َإذا َ َ‬
‫ﻓﻄﺎﻋﺘﻪ َ ِ َ ٌ‬ ‫ﻳﻜﻮن َ َ ِ‬
‫ﻃﺎﻋﺘﻪ«‪.‬‬ ‫ﻓﻼ َ ِ ُ‬
‫ﳚﺐ َ َ ُ‬ ‫ﻳﺮﺿﻮا‪َ َ :‬‬ ‫واﺟﺒﺔ؛ َ ِ ْ‬
‫وإن َﱂ ْ َ ْ ُ‬ ‫أﻣﲑُﻫﻢ‪ُ ُ َ َ َ :‬‬
‫ﻫﺬا َ‬ ‫َ ُ َ َ‬

‫اﳉﻤﻌﻴﺔ( ‪ْ ِ -‬‬
‫ِ‬ ‫وﻓﻘﻬﻢ اﷲ‪َ ُ ُ َ -‬‬ ‫اﳊﺮم َ ﱢ‬ ‫ِ‬
‫وﻫﺆﻻء َ ِ ﱠ ُ‬
‫ﻣﺜﻞ ﱠ ْ‬
‫اﻟﺸﻴﺦ‬ ‫ﻳﺰورون ) َ ْ ﱠ‬ ‫اﳌﻜﻲ ‪ َ -‬ﱠ َ ُ‬ ‫أﺋﻤﺔ َ َ ِ‬ ‫‪ُ َ َ ‬‬
‫اﻟـﺮ ْ َ ِ‬ ‫واﻟـﺸﻴﺦ َ ِ‬ ‫واﻟﺸﻴﺦ َﺻﺎﻟ ِﺢ ﺑِﻦ ُ َ‬
‫اﻟـﺴﺪﻳﺲ)‪-(٢‬‬
‫ﲪﻦ ﱡ َ ْ‬ ‫ﻋﺒـﺪ ﱠ‬ ‫ﲪﻴـﺪ‪ َ ،‬ﱠ ْ ْ‬ ‫اﻟﺴﺒﻴﻞ)‪ َ ،(١‬ﱠ ْ‬
‫ﳏﻤﺪ ﱡ َ ﱢ‬
‫َُ ﱠ‬
‫وﻳﺜﻨﻮن َ َ ْ َ‬
‫ﻋﻠﻴﻬﺎ‪.‬‬ ‫َ ُُْ َ‬

‫ﻣﻘﺪﻣﺘـﻪ ِ ِ ِ ِ‬
‫ﻋﻠﻴـﻪ ِﰲ َ ﱢ ِ ِ‬
‫وﻓﻘـﻪ اﷲ‪ِ َ َ -‬‬ ‫اﻧﻈﺮ َﺛﻨﺎء َ ِ َ ِ‬
‫ﱠـﴫ‬
‫ﻟﻜﺘﺎﺑـﻪ »اﻟﻨ ْ‬ ‫ُ َ‬ ‫ْ‬ ‫ﻫﺎﺩﻱ ‪ َ -‬ﱠ َ ُ‬ ‫اﻟﺸﻴﺦ ﺭﺑﻴﻊ ﺑﻦ‬
‫ﻓﻀﻴﻠﺔ ﱠ ْ‬ ‫َ‬ ‫)‪ُ ْ (١‬‬
‫ﻛﺘﺎﺑﻪ »اﳌﺠﻤﻮع اﻟﻮاﺿﺢ« )ص‪.(٤٦٣‬‬ ‫اﻟﻌﺰﻳﺰ‪) «...‬ص‪ ،(١١‬وﻛﺬا ِ ِ‬ ‫َِ‬
‫ِ‬ ‫وﻋﻠﲈء‪-‬؛ ِ ْ‬ ‫ﻗﺒﻞ َ ِ ِ‬ ‫ﻣﺰﻛﻮن ِ ِ‬
‫إذ ﻻَ ُ ْ ُ‬
‫ﻳﻤﻜﻦ ‪-‬ﰲ اﻟﻐﺎﻟـﺐ‪-‬‬ ‫اﻷﻣﻮر ‪َ َ َ ُ -‬‬
‫أﻣﺮاء َ ُ َ َ َ‬ ‫أوﻟﻴﺎء ُ ُ‬
‫ﻣﻦ َ ِ ْ َ‬ ‫أﳖﻢ ُ َ ﱠ ْ َ ْ‬ ‫ﺷﻚ َ ﱠ ُ ْ‬
‫)‪َ (٢‬وﻻَ َ ﱠ‬
‫ٍ‬ ‫ﻣﻨﻬﺠﻴﺔ َ ِ ِ ٍ‬
‫ٍ‬ ‫دون َأﻫﻠِ ٍﻴﺔ ِ ْ ِ ٍ‬ ‫ﻣﺜﻞ َﻫﺬا َاﳌﻨ ِ ِ‬ ‫ﻳﺘﺒﻮأوا ِ ْ َ‬
‫ﻣﺄﻣﻮﻧﺔ‪..‬‬ ‫ﻋﻠﻤﻴﺔ َ ْ َ ِ ﱠ َ ﱠ‬
‫ﻋﻘﺎﺋﺪﻳﺔ‬ ‫ﱠ‬ ‫اﻟﻔﺨﻢ ُ َ ْ ﱠ‬ ‫ْﺼﺐ َ ْ‬ ‫َ ْ‬
‫أن َ َ َ ﱠ‬
‫واﳊﺎﻟﺔ َ ِ ِ‬
‫زﻛﺎﻫﻢ‪ َ َ ،‬ﱠ َ ُ‬
‫وﺑﻮأﻫﻢ‪..‬‬ ‫ﻃﻌﻨﺎ ِ َ ْ‬
‫ﺑﻤﻦ َ ﱠ ُ‬ ‫ﻳﻜﻮن ً‬
‫ُ‬ ‫ﻫﺬه‪) -‬ﻗﺪ(‬ ‫ﻓﺎﻟﻄﻌﻦ ِ ِﲠﻢ ‪ُ َ َ َ -‬‬
‫َ ﱠْ ُ‬
‫اﻟﺒﺪ ِع ﱠ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫واﻟﺘﺒﺪﻳﻊ!!‬ ‫اﻟﺒﺤﺚ ِﰲ ِ َ َ ْ‬ ‫ﻟﻜﻦ َ ْ َ‬ ‫اﳉﻤﻴﻊ؛ َ ﱠ‬‫ﳜﻄﺊ َ ُ‬ ‫ﻧﻌﻢ؛ ُ ْ ُ‬ ‫ََ‬
‫‪٤٥‬‬

‫‪،‬وأﳖﺎ‪ِ َ » :‬‬ ‫ِ‬ ‫ِ ِ‬

‫ﻣـﻦ‬
‫ﻋﻠﻢ ْ‬ ‫وﻓﻘﻪ اﷲ‪ِ -‬ﰲ ) َ ْ ﱠ‬
‫اﳉﻤﻌﻴﺔ( َ َ ﱠ َ َ‬ ‫اﻟﺴﺪﻳﺲ ‪ َ -‬ﱠ َ ُ‬ ‫ﻣﻦ َذﻟﻚ‪ُ َ َ :‬‬
‫ﻛﻼم ﱠ ْ‬
‫اﻟﺸﻴﺦ ﱡ َ ْ‬ ‫ْ‬
‫ِ‬ ‫ِ‬ ‫ِ َ ِ‬ ‫ِ‬ ‫َْ َِ‬
‫ﻋﻨﻪ‪.-‬‬
‫ﻣﻘﻄﻮع ﺑﻪ َ ْ ُ‬
‫ٌ‬ ‫ﻫﻮ‬
‫ﻛﲈ ُ َ‬ ‫واﻟﻌﻘﻴﺪة ﱠ َ ﱠ‬
‫اﻟﺴﻠﻔﻴﺔ‪َ َ - «..‬‬ ‫اﻟﺴﻠﻔﻲ ُ َ َ ﱢ‬
‫اﳌﺘﻤﻴﺰ‪َ َ ،‬‬ ‫أﻋﻼم َ ْ َ‬
‫اﳌﻨﻬﺞ ﱠ َ ﱢ‬

‫اﻟﺸﻴﺦ ْاﺑﻦ َﺑﺎز‪ َ ،‬ﱠ ْ‬

‫واﻟﺸﻴﺦ ُ َ ْ َ‬
‫اﻟﻌﺒﻴﻜﺎن‪ ،‬واﻟﺸﻴﺦ ﻋﺒـﺪ اﻟﻌﺰﻳـﺰ آل‬ ‫وأﻣﺎ َ ْ ِ ُ‬
‫ﺗﺰﻛﻴﺎت ﱠ ْ‬ ‫‪ َ َ ‬ﱠ‬
‫ِ‬ ‫ِ‬
‫ﻓﻤﺸﻬﻮرة ﻻ ُ ْ َ ْ‬
‫ﺗﺪﻓﻊ‪...‬‬ ‫اﻟﺸﻴﺦ‪ ،‬واﻟﺸﻴﺦ ﺻﺎﻟﺢ آل اﻟﺸﻴﺦ ‪ ْ َ ْ -‬ﱠ‬
‫ﻟﻠﺠﻤﻌﻴﺔ‪َ ُ ْ َ َ :-‬‬
‫اﻷرﺑـﻊ؛ ِإﻻﱠ َ ﱢأﲏ‪ِ ْ َ ِ -‬‬ ‫ذﻛـﺮت ِ ِ‬
‫ﺑﻨﻔـﴘ‪ َ ُ -‬ﱢ ُ‬
‫أﻋﻠـﻖ َﻋ َ ْ َ‬
‫ﻠﻴﻬـﺎ‪،‬‬ ‫اﻟﻨﻘـﺎط َ ْ َ َ‬
‫ﻫـﺬه ﱢ َ َ‬ ‫وﻣﻊ َ ﱢأﲏ َ َ ْ ُ َ‬
‫‪َ َ َ ...‬‬
‫واﺣﺪة َ ِ َ‬
‫واﺣﺪة‪:-‬‬ ‫وأﺟﻴﺐ ﻋﻨﻬﺎ ‪ً َ ِ َ -‬‬
‫ُ ُ‬
‫ﺗﻘﺮﻳﻆ ِ َ ِ ِ‬
‫ﻧﻔﺴﻪ‪َ ِ ْ َ -‬‬ ‫ﻃﻠﺐ ِ ﱢ‬ ‫َ ﱠأﻣﺎ ُ َ‬
‫ﻛﺘﺎﺑﻪ َﻫـﺬا‬ ‫اﻟﺴﺒﺖ ‪ُ ُ ْ َ -‬‬
‫ﻋﺒﺪ اﷲ ﱠ ْ‬ ‫ﻣﻨﻲ ﱠ ْ ُ‬
‫اﻟﺸﻴﺦ َ ْ ُ‬ ‫ﻓﻘﺪ َ َ َ‬
‫اﻷوﱃ‪ْ َ َ :‬‬
‫دﰊ(‪.-‬‬ ‫ورﻓﻀﺖ ‪َ ِ َ َ -‬‬
‫وذﻟﻚ ِﰲ ) ُ َ ّ‬ ‫اﻟﻔﻮزان‪ُ ْ َ َ َ ،-‬‬
‫اﻟﺸﻴﺦ ُ َ‬
‫ِ‬ ‫ﻣﻦ‬ ‫ﻗﺒﻞ َ َ ِ ِ ِ‬
‫ﻃﻠﺒﻪ َ‬ ‫‪ََْ-‬‬

‫ﻣﻌﺮوف‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ﻣﻦ َ َ ِ‬‫َ ِِ ِ‬

‫اﳌﺒﻨﻲ ﻋﲆ اﻟﻮﻻء واﻟﱪاء!‪ُ ْ َ -‬‬
‫اﻟﺘﻨﻈﻴﻤﻲ ‪ -‬ﱢ‬
‫ﲈﻋﻲ ﱠ ْ ّ‬
‫اﻟﻌﻤﻞ اﳉَ َ ﱢ‬ ‫ﻓﻤﻮﻗﻔﻲ َ‬
‫َْ‬
‫ِ‬ ‫ِ‬ ‫واﻟﺒﺪﻋﺔ‪َ ْ ِ -‬‬ ‫ِ‬ ‫ﻛﺘﺒﺖ ِ َ َ‬
‫اﳉﲈﻋﺎت ِ ْ َ ﱠ‬
‫اﻹﺳـﻼﻣﻴﺔ‪«-‬‬ ‫ﻋﻨﺪ َ َ َ‬ ‫اﻟﺴﻨﺔ َ ِ ْ َ‬
‫ﺑﲔ ﱡ ﱠ‬‫اﻟﺒﻴﻌﺔ َ ْ َ‬
‫رﺳﺎﻟﺘﻲ » َ ْ َ‬ ‫وﻗﺪ َ َ ْ ُ‬‫ََْ‬
‫ٍ‬ ‫ﻗـﺮن! ُ‬ ‫ﻗﺒﻞ َ ْ َ ِ‬
‫ََْ‬
‫اﻟـﺪﻋﻮة إﱃ اﷲ ﺑـﲔ‬
‫ُ‬ ‫ﺑﻴـﺴﲑ‪ -‬ﻛﺘـﺎﰊ‪» :‬‬ ‫ﺑﻌـﺪﻫﺎ‬
‫وﻣﺜﻠﻬـﺎ ‪َ -‬‬ ‫رﺑﻊ َ ْ‬
‫ﻣﻦ ُ ْ ِ‬
‫أﻛﺜﺮ ْ‬ ‫َ‬
‫ِ‬ ‫اﻟﺘﺠﻤﻊ ِ‬
‫واﻟﺘﻌﺎون ﱠ ْ ّ‬
‫اﻟﴩﻋﻲ«‪.‬‬ ‫ُ‬ ‫اﳊﺰﰊ‪،‬‬ ‫ﱡ‬

‫ﻋـﲈ‬ ‫ﳜـﺮج‪ً ِ ْ َ -‬‬

‫ﺗﻔـﺼﻴﻼ‪ َ -‬ﱠ‬ ‫ﻓﺘـﻮاه‪ -‬ﻻَ َ ْ ُ ُ‬
‫اﺑﻦ ُ َ ِ‬
‫ﻋﺜﻴﻤﲔ ‪ِ -‬ﰲ َ ْ َ‬‫اﻟﺸﻴﺦ ْ ِ ْ‬
‫ِ‬
‫َ ﱠأﻣﺎ ﱠ ﱠ‬
‫اﻟﺜﺎﻧﻴﺔ‪ُ َ َ َ :‬‬
‫ﻓﻜﻼم ﱠ ْ‬
‫اﻟﺸﻴﺦ ُ َ‬
‫اﻟﻔﻮزان!‬ ‫وﻗﺮﻇﻬﺎ َ ُ‬
‫ﻟﻪ ﱠ ْ‬ ‫رﺳﺎﻟﺘﻪ ‪ً ِ ْ َ -‬‬
‫ﺗﺄﺻﻴﻼ‪ َ َ ،-‬ﱠ َ َ‬
‫اﻟﺴﺒﺖ ِﰲ ِ َ ِ‬
‫َ‬ ‫اﻟﺸﻴﺦ ﱠ ْ ُ‬ ‫َََُ‬
‫ذﻛﺮه ﱠ ْ ُ‬

‫ﺘﻪ ُﻫﻨﺎك َ ُ ُ ُ‬
‫أﻗﻮﻟﻪ ُﻫﻨﺎ!‬ ‫وﻣﺎ ُ ْ‬
‫ﻗﻠ ُ ُ‬ ‫َ َ‬

‫ــﴩﻋﻲ‪،‬‬
‫ﱢ‬ ‫ــﺎﻟﻨﺺ اﻟـ‬
‫ــﺐ ﺑـ ﱠ ﱢ‬ ‫ــﺐ ﱠإﻻ ﻣـــﺎ َ َ‬
‫وﺟـ َ‬ ‫ــﻪ‪ :‬ﻻ واﺟـ َ‬
‫ﺑﺄﻧـ ُ‬ ‫وإﲏ ﻋـــﲆ ﻳﻘـ ٍ‬
‫ــﲔ ﱠ‬ ‫ﱢ‬
‫ِ‬ ‫ِ‬
‫واﻟﺪﻟﻴﻞ َ ْ ﱢ‬
‫اﳌﺮﻋﻲ‪...‬‬
 ‫‪٤٦‬‬

‫ِ‬ ‫ِ‬
‫ـﺼﺐ‪ -‬ﱠإﻻ ﻣــﻦ ﺑــﺎب ﱢ‬
‫اﻟﺮﺿــﺎ‬ ‫اﳊﺰﺑﻴــﻮن ﻋــﲆ أﺷــﻴﺎﻋﻬﻢ ‪-‬ﺑﺎﻟﺘﻌـ ﱡ‬
‫ﱡ‬ ‫وﱂ ْ ﻳـ ُ‬
‫ـﺪﺧﻞ‬
‫أرﺑﺎﲠﺎ!!‬ ‫ِ‬
‫ﻃﺎﻋﺔ ِ‬ ‫ِ‬
‫ووﺟﻮب‬ ‫ِ‬
‫ﺑﺎﻹﻣﺎرة‪ُ ،‬‬
‫ﺑـﺎب ﱠ ْ ِ ِ‬
‫اﻟﱰﺗﻴـﺐ‪،‬‬ ‫اﻷﻣـﺮ ِﻣـﻦ ِ‬
‫ِ‬ ‫َْ‬
‫اﻟﻔﺎﺿـﻠﲔ ﳍـﺬا‬ ‫اﻟـﺸﻴﺨ ْﲔ‬
‫َ‬ ‫ﲡﻮﻳﺰ‬
‫ُ‬ ‫ُ‬
‫ﻳﻜﻮن‬ ‫ﻧﻌﻢ؛ ﻗﺪ‬
‫ﻏﲑ ﱠ ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫واﻟﺘﻨﺴﻴﻖ‪ ،‬واﻟﻨﻈﺎم اﻹداري‪ ..‬ﻻ ِﻣﻦ ﺑﺎب‬
‫اﳊﺰﺑﻴﺔ‪ ،‬أو اﻟﺒﻴﻌﺔ ِ ْ ﱠ‬
‫اﻟﴩﻋﻴﺔ‪،‬‬ ‫ﱠ‬ ‫اﻹﻣﺎرة‬
‫ِ‬
‫واﻹﻟﺰام ﺑﲈ ﻻ َ ْ َ ُ‬
‫ﻳﻠﺰم!!‬

‫ﻓﺘﻨﺒﻪ‪...‬‬
‫ﱠ‬
‫ﺗﻜـﺮر َ َ ِ ِ‬
‫ﻣﻊ َ َ ﱡ ِ‬ ‫ِ‬ ‫َ ﱠأﻣﺎ ﱠ ِ َ‬
‫دﻋـﻮاﲥﻢ ِﱄ‬ ‫ﺗﻘﺪم‪َ -‬ﱂ ْ َ ُأزر ) َ ْ ﱠ‬
‫اﳉﻤﻌﻴﺔ( ‪َْ-‬ﻗﺒ ً‬
‫ﻼ‪َ َ ،-‬‬ ‫اﻟﺜﺎﻟﺜﺔ‪ََ :‬ﻓﺄﻧﺎ ‪َ َ -‬‬
‫ﻛﲈ َ َ ﱠ‬
‫ﺧﲑا‪ َ ،‬ﱠ َ ُ‬
‫ووﻓﻘﻬﻢ‪.-‬‬ ‫ﺟﺰاﻫﻢ اﷲُ ً‬
‫‪ُ ُ -‬‬
‫اﻟﻌﻠﻤﻴــﺔ ِﺑﻤـ َ ِ ِ‬
‫ـﺸﺎﳜﻬﺎ ‪-‬ﻛــﲈ َ َ ْ ُ‬ ‫ـﻮل‪ِ :‬ﺻـ َ ِ ِ ِ‬ ‫َ ِ ََ َ‬
‫ـﺒﻼ‪َ -‬ﺣـ َ َ ٌ‬
‫ـﺴﻨﺔ؛‬ ‫أﴍت َﻗـ ْ ً‬ ‫ـﻼﰐ ْ ﱠ َ‬ ‫وﻟﻸﻣﺎﻧــﺔ أﻗـ ُ‬
‫ﺗﺒﺪﻳﻊ وﻻَ َ ْ ِ‬‫ﺑﺎﳊﻖ واﻟﺼﱪ؛ ِﻣﻦ َ ِ ِ‬ ‫ُ ِ‬
‫ﺗﻀﻠﻴﻞ‪..‬‬ ‫ﻏﲑ َ ْ ٍ َ‬‫ْ‬ ‫ﺎﻫﻢ ِ َ ﱢ َ ﱠ ْ‬ ‫وأﺗﻮاﴅ َ ِ ﱠ‬
‫وإﻳ ُ‬ ‫أﻧﺎﺻﺤﻬﻢ‪َ َ َ ،‬‬
‫ُ ُ‬
‫ﺑﺮﻓﻖ‪ِ ُ ،‬‬ ‫َﻧﻌﻢ؛ َ ْ ِ‬
‫وأﻧﺎﺻﺤﻬﻢ ِ َ َ َ‬
‫ﺑﺸﻔﻘﺔ‪.‬‬ ‫ُ ُ‬ ‫أﻧﺘﻘﺪﻫﻢ ِ ِ ْ ٍ َ‬
‫ﻗﺪ َ ْ َ ُ ُ‬ ‫َ‬
‫ﺧﻄﺄ‪...‬‬ ‫إﱄ؛ ُ ﱡ‬
‫ﻓﻜﻠﻨﺎ ذوو َ َ‬ ‫ُ‬
‫واﳌﻨﺎﺻﺤﺔ‪ -‬ﻣﻨﻬﻢ ﱠ‬‫اﻻﻧﺘﻘﺎد‪-‬‬
‫ُ‬ ‫ﻳﻘﻊ‬
‫وﻗﺪ ُ‬
‫ِ ِ‬ ‫ﻋﻨﻲ ِ َ ٌ‬
‫ﻗـﻂ‪-‬؛ َﺑـﻞ ْ َ َ ْ ُ‬
‫اﻧﺘﻘـﺪﲥﺎ‬ ‫ﻠﺠﻤﻌﻴـﺔ ‪ َ -‬ﱡ‬
‫ﻣﻄﻠﻘﺔ )!( ﻟ َ ْ ﱠ‬ ‫ﺗﺰﻛﻴﺔ ُ ٌ‬ ‫ﻳﺼﺪر ﱢ‬
‫ﻓﻠﻢ ُ ْ‬ ‫َ ﱠأﻣﺎ ﱠ ِ َ‬
‫اﻟﺮاﺑﻌﺔ‪ْ َ َ :‬‬
‫ﻛﲈ َ ﱠ ْ ُ‬ ‫ﺗﺒﺪﻳﻊ وﻻ َ ْ ِ‬ ‫ﻣﻦ َ ْ ِ‬ ‫ﻋﺪة ْ ِ َ ٍ ِ‬
‫ﻗﺪﻣﺖ‪.-‬‬ ‫ﺗﻀﻠﻴﻞ‪َ َ -‬‬ ‫ﻏﲑ َ ْ ٍ َ‬ ‫اﻧﺘﻘﺎدات ‪ْ -‬‬ ‫ﱠ‬
‫ِ‬ ‫ِ‬ ‫وﻟﻜﻨﻲ ‪ َ ِ -‬ﱢ‬ ‫َ َ ِﱢ‬
‫ﻏﲑﻫـﺎ ‪ّ َ ِ -‬‬
‫ﺑـﺎﳊﻖ‪-‬؛‬ ‫ﻋـﻦ َ ْ ِ َ‬ ‫ﻛﲈ )ﻗﺪ( ُ ُ‬
‫أداﻓﻊ َ ْ‬ ‫ﻋﻨﻬﺎ‪َ َ -‬‬
‫أداﻓﻊ َ ْ َ‬‫ﻟﻠﺤﻖ‪) -‬ﻗﺪ( ُ ُ‬
‫ﺑﻐـﲑ ﺻـﻮاب ‪ِ ُ َ -‬‬ ‫ﺗﻈﻠﻢ ِ ِﺑﻪ‪َ ،‬أو َ ُ ِ‬ ‫إذا َ ِ ْ ُ‬ ‫َ َِ َ‬
‫ﻛﺘﻬﻤـﺔ ) ُ ْ ِ ﱠ‬
‫اﻟﻘﻄﺒﻴـﺔ(‪،‬‬ ‫ْ َ‬ ‫ﻓﻴﻬﺎ ِ َ ْ ِ َ‬ ‫ﻳﻘﺎل َ‬ ‫ْ ُ‬ ‫ﺳﻤﻌﺖ َﻣﺎ ُ ْ َ ُ‬ ‫وذﻟﻚ ِ َ‬
‫أﺷﺒﻬﻬﲈ‪...-‬‬ ‫و) ﱠ ْ ِ‬
‫اﻟﺘﻜﻔﲑ( ‪-‬وﻣﺎ َ ُ‬ ‫َ‬
‫ِ‬ ‫ِ‬
‫اﳌﻌـﺎداة َﳍـﺎ‪ِ َ ْ ِ َ ،‬‬ ‫اﳊﻖ ِﻣﻦ ِ ْ َ ِ‬ ‫وﻫﺬا ‪ِ ْ ِ -‬‬
‫وإﺷـﻬﺎر ُ َ َ‬
‫اﳌﺨﺎﺻـﻤﺔ‬ ‫إﻋﻼن ُ َ‬ ‫ﻋﻨﺪي‪ُ َ ْ َ -‬‬
‫أﻗﺮب ِ َإﱃ َ ﱢ‬ ‫َ َ‬
‫‪٤٧‬‬

‫ﻳﺰﻳـﺪ ِ ْ َ‬
‫اﻟﻔﺘﻨـﺔ‪،‬‬ ‫وﻓﺘﻨـﺔ َُﳍـﻢ؛ ِ ﱠﳑـﺎ َ ِ ُ‬
‫اﻟﺴﻨﺔ‪ً َ ْ ِ َ ،‬‬ ‫ﺑﲔ َ ْ ِ‬
‫أﻫﻞ ﱡ ﱠ‬ ‫ﻣﻨﻬﺎ ْ ِ ً‬
‫اﻣﺘﺤﺎﻧﺎ َ ْ َ‬
‫وﺟﻌﻞ َ ِ ِ ِ‬
‫اﳌﻮﻗﻒ ْ َ‬‫ﻣﻌﻬﺎ‪ْ ِ ْ َ َ ،‬‬
‫َ ََ‬
‫اﻟﺒ َ‬
‫ﻼء‪...‬‬ ‫ِ‬
‫وﻳﻌﻈﻢ َ‬
‫َُْ ُ‬
‫ِ ِ‬
‫ﻣﻘﺎﺻﺪ ِ ْ َ ِ ِ‬ ‫ِ‬
‫ﳾء‪..‬‬
‫اﻹﺳﻼم ﰲ َ ْ‬ ‫ﻣﻦ َ‬ ‫ََْ َ‬
‫وﻟﻴﺲ َﻫﺬا ْ‬
‫ِ‬
‫واﻻﻋﺘـﺼﺎم‬ ‫اﻷﻟﻔـﺔ‪َ ْ ِ َ ،‬‬
‫ﻋـﲆ ُ ْ َ‬ ‫ﳛـﺚ ‪ً ِ َ -‬‬
‫داﺋـﲈ‪َ َ -‬‬ ‫اﻟﴩع َ ُ ﱡ‬ ‫َ ِ‬
‫واﻟﺘﻌـﺎون‪َ ْ َ ،‬‬
‫واﻟﻮﺣـﺪة‪ َ ،‬ﱠ َ ُ‬ ‫ﺑﻞ ﱠ ْ ُ‬
‫ﺿﻤﻦ َ ِ‬‫ِ‬
‫ﺿﻮاﺑﻂ ﱠ ْ‬
‫اﻟﴩع‪..-‬‬ ‫‪ْ -‬‬
‫ﻟﻜﻦ‪ِ ْ ِ ْ َ ِ :‬‬
‫ِ‬ ‫ﻏﲑ َ ْ ِ‬ ‫َ‬ ‫أﻟﻮم َ ْ ِ‬
‫وﻟﺴﺖ َ ُ ُ‬
‫ﻟﻴﻌﺬرﲏ‪...‬‬ ‫رأﻳﻲ؛ َ ْ‬ ‫ﻏﲑي ِإذا َرأى َ ْ َ‬ ‫ََْ ُ‬

‫وأداء ِ َ َ َ‬
‫ﻟﻸﻣﺎﻧﺔ‪ُ َ -‬أﻗﻮل‪:‬‬ ‫ﻟﻠﺒﻴﺎن ‪ً َ َ -‬‬
‫ِ‬ ‫َ ْ ِ ْ‬
‫واﺳﺘﻜﲈﻻً َ َ‬
‫ِ‬ ‫ٍ‬ ‫أرﺳﻠﺖ ) َ ْ ِ ﱠ ُ‬
‫َ َ ِ‬
‫ﳎﻤﻮﻋـﺔ ِ َإﱃ َ َ َ‬
‫ﺳـﲈﺣﺔ‬ ‫ورﻗـﺎت َ ْ ُ َ ً‬ ‫ﻋـﴩ َ ً‬
‫ﻋﺎﻣـﺎ‪َ َ -‬‬ ‫ﻗﺒﻞ َ َ َ‬
‫ﺛﻼﺛـﺔ َ َ َ‬ ‫اﳉﻤﻌﻴﺔ( ‪َ ْ َ -‬‬ ‫ْ َ‬
‫اﻟﻌﻘﻴـﺪة‪،‬‬ ‫ِ‬
‫اﳉﻤﻌﻴـﺔ( ِﰲ َ ِ َ‬
‫ﻣـﻨﻬﺞ ) َ ْ ﱠ‬ ‫ﻓﻴﻬـﺎ َ َ ُ‬
‫ﺑﻴـﺎن » َ ْ َ‬
‫ِ‬
‫رﲪـﻪ اﷲ‪َ -‬‬
‫ِ‬
‫اﻟﺸﻴﺦ ْاﺑﻦ َﺑـﺎز ‪ُ َ َ -‬‬
‫ُ َ ِ‬
‫أﺳﺘﺎذﻧﺎ ﱠ ْ‬ ‫ْ‬
‫اﳌﻨﻬﺠﻴﺔ ‪َ ُ ِ ْ َ ْ َ -‬‬
‫ﻳﺴﺘﻨﺼﺤﻮﻧﻪ‪.-‬‬ ‫اﳌﺴﺎﺋﻞ َ ْ َ ِ ﱠ‬
‫واﻟﺪﻋﻮة«‪ ،‬وﺑﻌﺾ َ ِ‬
‫َ‬ ‫َ ﱠ َْ ََْ‬
‫ﺟﻮاﺑﺎ ِ َ ِ‬
‫ﺑﺘـﺎرﻳﺦ ‪١٤١٦/٤/٢٨‬ﻫــ‪َ َ ِ ،‬‬ ‫رﲪﻪ اﷲ‪ً َ -‬‬ ‫ِ‬
‫ﺑـﺮﻗﻢ ‪/٨٦٠‬خ؛‬ ‫َ ََ َ‬
‫ﻓﻜﺘﺐ َ ُﳍﻢ ‪ُ َ َ -‬‬
‫ِ‬ ‫ﻣﻨﻬﺠﻬﻢ‪ِ ِ ِ َ َ ،‬‬
‫ﻛﲈ َﻗﺎل‪.-‬‬‫ﻳﺴﲑة( ‪َ َ -‬‬
‫ﻣﻼﺣﻈﺎت َ َ‬
‫ﺳﻮى ) ُ َ‬ ‫ﻋﲆ َ ْ َ ِ ِ َ ﱠ ُ‬
‫وأﻳﺪﻫﻢ ﻓﻴﻪ ‪َ -‬‬ ‫ََﱠ ُ‬
‫أﻗﺮﻫﻢ َ َ‬
‫ـﺬه اﻟﺮﺳـ َ ِ‬
‫ـﺔ( ِﻣــﻦ ﻫـ ِ ِ‬‫ﻣﻄﺒﻮﻋـ ً‬ ‫ـﺪ‪ُ -‬ﻧـ ْ َ ً‬
‫ـﺴﺨﺔ ) َ ْ ُ َ‬ ‫ِ‬
‫اﳉﻤﻌﻴـ ُ‬ ‫وﻗــﺪ َأرﺳـ َ ِ‬
‫ـﺎﻟﺔ‬ ‫ﱢ َ‬ ‫ْ َ‬ ‫ﺑﻌـ ُ‬
‫ـﺔ( ‪ْ َ -‬‬ ‫ـﻠﺖ ) َ ْ ﱠ‬ ‫ََ ْ َ‬
‫اﻟﺮأي ِﻓﻴﻬﺎ‪.-‬‬ ‫اﻷﻟﺒﺎﲏ ‪ِ َ ِ -‬‬
‫اﻹﻣﺎم َ ْ َ ِ‬ ‫ﻧﻔﺴﻬﺎ‪ِ َ ِ -‬‬
‫ِ‬
‫ﻹﺑﺪاء ﱠ ْ ِ‬ ‫ْ‬ ‫ﻟﺸﻴﺨﻨﺎ ِ َ‬ ‫ْ‬ ‫‪»-‬اﳌﻨﻬﺞ«‪َ ْ َ -‬‬
‫ﺗﻀﻤﻨﺘﺎ ) َ َ ٍ ِ‬ ‫ِ‬
‫اﳋﺎﺻﺔ َ َ َ َ ْ ِ‬ ‫ﻋﲆ ُ َ ِ ِ‬ ‫ِ‬
‫ﻳﺴﲑة(‬
‫ﻣﻼﺣﻈﺎت َ َ‬
‫ورﻗﺘﲔ؛ َ َ ﱠ َ ُ َ‬ ‫ﱠ‬ ‫ﻧﺴﺨﺘﻪ‬ ‫رﲪﻪ اﷲ‪ْ َ َ -‬‬ ‫َ ََ َ‬
‫ﻓﻜﺘﺐ ‪ُ َ َ -‬‬
‫اﳉﻤﻌﻴﺔ( ‪ِ -‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫دون َ ٍ‬ ‫‪ً َْ-‬‬
‫وﻣﺎ ﻫﻲ َ َ ْ‬
‫ﻋﻠﻴﻪ‪.-‬‬ ‫ََ‬ ‫أﺻﻞ إﻧﺸﺎء ) َ ْ ﱠ‬ ‫ﻧﻜﲑ َ َ‬
‫ﻋﲆ‬ ‫أﻳﻀﺎ‪َ ُ ،-‬‬
 ‫‪٤٨‬‬

‫ِ‬ ‫ِ‬ ‫ِ‬

‫واﺑـﻦ‬ ‫اﺑﻦ َﺑﺎز‪ ِ َ ْ َ َ ،‬ﱡ‬
‫واﻷﻟﺒﺎﲏ‪ُ ْ َ ،‬‬ ‫اﻟﻜﺒﺎر‪ُ :‬‬
‫اﻟﻜﺒﺎر َ ُ‬
‫وﻫﻢ َ ُ‬ ‫ﻫﺆﻻء َ َ ِ‬
‫اﳌﺸﺎﻳﺦ ‪ُ َ -‬‬ ‫‪َ ...‬وﻻَ ُ َﻳﻘﺎل‪ُ َ :‬‬
‫ﻧﻌﺮف)‪!!(١‬‬‫وﻧﺤﻦ َ ْ ِ‬ ‫َ ِ‬
‫ﻋﺜﻴﻤﲔ‪ :-‬ﻻَ َ ْ ِ ُ‬
‫ﻳﻌﺮﻓﻮن)!(‪ُ ْ َ َ ،‬‬ ‫ُ ْ‬
‫ﻓﺎﻷﻣﺮ َﻟﻴﺲ ِ ِ ِ‬ ‫ِ‬
‫ﲠﺬه ﱡ ُ َ‬
‫اﻟﺴﻬﻮﻟﺔ!!‬ ‫وﻣﻊ َذﻟﻚ‪َ َ ْ ُ ْ َ َ :‬‬ ‫ً‬
‫ﻏﻤﺰا ﺧﻔﻴﺎ!! َ َ َ‬ ‫ُ‬
‫ﻳﻜﻮن‬ ‫ََ َ‬
‫ﻓﻬﺬا )ﻗﺪ(‬

‫اﳌــﺼﻠﺤﺔ ِﰲ َ َ ِ‬ ‫ﻋﺮﻓــﻮا‪ِ َ ،‬‬ ‫ْ ِ‬

‫ﻋــﺪم‬ ‫وﻟﻜــﻦ‪ُ َ َ :‬‬
‫رأوا َ ْ َ َ َ‬ ‫َ‬ ‫ﺑﺎﳌﻘﺎﺑــﻞ‪ُ َ َ :-‬‬ ‫ﻳﻤﻜــﻦ َ ْ‬
‫أن ُ َﻳﻘــﺎل ‪ُ -‬‬ ‫إذ ُ ْ ُ‬
‫ﺳـﺒﻴﻞ َ ْﺗﺒـ ِ ٍ‬
‫ﺪﻳﻊ‬ ‫ﻳﻜـﻮن َ ِ َ‬
‫أن َ ُ َ‬ ‫ﺑـﻪ ﻻَ َ ِ ُ‬
‫ﻳـﺼﻞ إﱃ َ ْ‬ ‫أوﺧـﺬوا ِ ِ‬
‫أن َﻣـﺎ ُ ِ ُ‬ ‫اﻟﻨـﺎس ِ َ ِ‬
‫ﺑـﺬﻟﻚ‪ ،‬أو َ ﱠ‬ ‫ﻓﺘﻨﺔ ﱠ ِ‬‫َِْ ِ‬
‫ََ ْ ِ ٍ‬
‫وﺗﻀﻠﻴﻞ َُﳍﻢ!!!‬

‫وﺑﻌﺪ‪:‬‬
‫ََُْ‬
‫ِ‬
‫اﻟـﺴﻠﻔﻴﲔ ‪ِ -‬ﰲ ُ ﱢ‬ ‫أﺑـﲔ ِ ْ َ ِ‬
‫ﺣﺘﻰ ُ َ ﱢ َ‬ ‫ِ ِ‬ ‫أﻃﻠﺖ ِﰲ َﻫﺬا ﱠ ِ‬
‫ﻓﻘﺪ َ َ ْ ُ‬
‫ﻛـﻞ‬ ‫ﻹﺧـﻮاﲏ ﱠ َ ﱢ‬ ‫اﻟﺘﻌﻠﻴﻖ ) ْ ّ‬
‫اﻟﻌﻠﻤﻲ(؛ َ ﱠ‬ ‫ْ‬ ‫ََ ْ‬
‫ﻣﻦ َ َ ِ ِ‬
‫ﻣﺴﺎﺋﻞ ِ ْ َ‬
‫اﻹﲨﺎع!‬ ‫اﻟﻨﺰاع‪ِ َ ،‬‬
‫وﻟﻴﺲ ْ‬
‫ﻣﻮارد ﱢ َ َ ْ َ‬
‫اﳉﻤﻌﻴﺔ( ِﻣﻦ ِ ِ‬
‫ْ ََ‬
‫ِ‬ ‫ِِ‬
‫اﻟﻘﻮل ِﰲ َﻫﺬه ) َ ْ ﱠ‬
‫أن َ ْ َ‬ ‫َﻣﻜﺎن‪ َ -‬ﱠ‬
‫ِ‬ ‫ﻳﻠـﺰم َﻏـﲑه ِ ْ ِ ِ‬ ‫ﻷﺣﺪ ‪ً ِ َ -‬‬
‫ﳚﻮز ِ َ ٍ‬
‫واﻟﺒﻴـﺎن‪،‬‬ ‫ﺑﺮأﻳـﻪ ِإﻻﱠ ِ ُ ﱠ‬
‫ﺑﺎﳊﺠـﺔ َ َ‬ ‫أن ُ ْ ِ َ ْ َ ُ َ‬
‫ﻣﻦ َﻛﺎن‪ْ َ -‬‬‫ﻛﺎﺋﻨﺎ َ ْ‬ ‫ﻼ َُ ُ َ‬‫َﻓ َ‬
‫واﻻﻣﺘﺤﺎن‪.-‬‬‫ِ‬ ‫واﻟﺪﻟﻴﻞ واﻟﱪﻫﺎن ‪-‬دون ِ ْ َ ِ‬
‫ﱠِ‬
‫اﻟﻔﺘﻨﺔ َ ْ َ‬ ‫ُ‬ ‫َ َُْ‬ ‫َ‬
‫ِ‬
‫اﻟﻔﺘﺎوى« )‪:(٢٠٢/٢٦‬‬ ‫ﺗﻴﻤﻴﺔ ِﰲ » َ ْ ُ‬
‫ﳎﻤﻮع َ َ َ‬ ‫اﺑﻦ َ ْ ﱠ‬ ‫ﺷﻴﺦ ِ ْ َ ِ‬
‫اﻹﺳﻼم ْ ُ‬ ‫َ َ‬
‫ﻗﺎل َ ْ ُ‬

‫اﻟﻨﺰاع‪.‬‬ ‫أﺣﺪ ِﰲ َ َ ِ ِ‬
‫ﻣﺴﺎﺋﻞ ﱢ َ‬ ‫ﺑﻘﻮل َ ٍ‬
‫ﳛﺘﺞ ِ َ ْ ِ َ‬
‫أن َ ْ َ ﱠ‬
‫وﻟﻴﺲ ِﻷَ ٍ‬
‫ﺣﺪ َ ْ‬‫َ‬ ‫»َ َْ َ‬

‫ﺗﻘـﺮر ُ َ ﱢ َ ُ ُ‬
‫ﻣﻘﺪﻣﺎﺗـﻪ‬ ‫ﻣـﻦ َ ِ َ‬
‫ذﻟـﻚ ُ َ ﱠ ُ‬
‫َْ ٌ ِ‬
‫ﻣـﺴﺘﻨﺒﻂ ْ‬ ‫واﻹﲨـﺎع‪ٌ ِ َ َ ،‬‬
‫ودﻟﻴـﻞ ُ ْ َ‬ ‫اﻟﻨﺺ‪ُ َ ْ ِ َ ،‬‬ ‫َ ِﱠَ‬
‫وإﻧﲈ ُ ﱠ ُ‬
‫اﳊﺠﺔ‪ :‬ﱠ ﱡ‬
‫ﻋﻴﺔ‪ ،‬ﻻَ ِ َ ْ َ ِ‬
‫ﺑﺄﻗﻮال ) َ ْ ِ‬ ‫ﺑﺎﻷدﻟﺔ ﱠ ِ‬
‫ِ َ ِﱠ ِ‬
‫ﺑﻌﺾ( ُ َ َ‬
‫اﻟﻌﻠﲈء«‪.‬‬ ‫اﻟﴩ ﱠ‬
‫ْ‬
‫ﻟﻺﻧـﺼﺎف ‪ِ ْ َ ِ -‬‬
‫ِ‬ ‫ِ‬ ‫ﻣﺆﻛﺪا ‪ِ-‬ﰲ ا ِ ْ ِ‬
‫ﻟﺒﺪء َ ِ َ‬
‫ﻟﻨﻔـﴘ‬ ‫ﻛﺘﺒـﺖ َﻫـﺬا ِإﻻﱠ ِ ْ َ‬
‫واﳋﺘـﺎم‪ َ -‬ﱢأﲏ َﻣـﺎ َ َ ْ ُ‬ ‫‪ َ ُ ...‬ﱢ ً‬

‫ِ‬ ‫ﻏﻤﺰ َ ِ‬ ‫ﻳﺸﺒﻪ ‪ِ -‬ﻣﻦ ٍ‬

‫ِ‬
‫ﺑﺠﻬﻞ )ﻓﻘﻪ اﻟﻮاﻗﻊ(!!‬ ‫ﻫﺆﻻء‬ ‫ﻋﻠﲈﺋﻨﺎ‬
‫ﺧﺮ!‪َ ُ َ -‬‬
‫ﺑﺎب آ َ َ‬ ‫ﻟـﻤﺰ ُ ِ ُ‬
‫)‪ (١‬ﻓﻬﺬا َ ْ ٌ‬
‫‪٤٩‬‬

‫ِ‬ ‫دﻓﻌﺎ ِ ﱠ َ ﱡ ِ‬
‫ﻟﻠﺘﻘﻮل َ ﱠ ْ ِ‬ ‫ِ‬ ‫ِ‬ ‫َ َِِْ‬
‫واﻟﺘﻘﻮﻳﻞ‪َ ،‬و َردا ﱠ ﱢ‬
‫ﻟﻠﻈﻦ‬ ‫وﻟﻐﲑي‪ -‬ﻣﻦ ﻣﺸﺎﳜﻲ‪ ،‬وإﺧﻮاﲏ ﱠ َ ﱢ‬
‫اﻟﺴﻠﻔﻴﲔ‪-‬؛ َ ْ ً‬
‫ِ‬
‫ﻟﻺرﺟﺎف واﻟﺘﻬﻮﻳﻞ‪...‬‬ ‫ﺣﻖ‪ً َ َ -‬‬
‫ﺳﺒﺒﺎ‬ ‫ﺑﻐﲑ ﱟ‬‫ﻳﻜﻮن ‪ِ -‬‬
‫ُ‬ ‫َ ََ ِ‬
‫واﻷﻗﺎوﻳﻞ‪ً ْ َ ،‬‬
‫وﻧﻘﻀﺎ ﳌﺎ ﻗﺪ‬
‫َ‬ ‫اﻟـﺴﻠﻔﻲ اﳉﻤﻴـﻞ‪ِ » :‬‬ ‫ِ‬ ‫َوﻛﺬﻟﻚ؛ َ َ ُ ً‬
‫ﻋـﺪﻟﻚ‬ ‫ﻟﻌـﺪوك‬
‫ﱢ‬ ‫اﻋـﺪل‬ ‫اﻷﺛـﺮ ﱠ َ ّ‬
‫ﻣﻊ ذﻟﻚ َ‬‫ﲡﺎوﺑﺎ َ َ‬
‫ﺗﻮﺟﻴﻬﺎت« َ ِ َ ِ‬ ‫ِ‬
‫اﻟـﺸﻴﺦ ﺭﺑﻴﻊ ﺑـﻦ‬
‫ﻓﻀﻴﻠﺔ ﱠ ْ‬ ‫ﻟﺒﻌﺾ » َ ْ ِ َ‬
‫ِ‬ ‫واﺳﺘﺠﺎﺑﺔ ‪ً -‬‬
‫أﻳﻀﺎ‪-‬‬ ‫ً‬ ‫ﻟﺼﺪﻳﻘﻚ«)‪،(١‬‬
‫وﻓﻘﻪ اﷲ‪-‬؛ ِ ْ‬
‫إذ َ ُﻳﻘﻮل‪:‬‬ ‫ﻫﺎﺩﻱ ‪ َ -‬ﱠ َ ُ‬
‫أﻋﺮاض ﻣـﻦ ُ َ ِ‬ ‫وارﺗﻜﺎب اﻟﺒﻬﺖ‪ِ ِ ْ ،‬‬ ‫ِ‬ ‫»ُ ﱢ ُ ِ‬
‫ﲣﺎﺻـﻤﻮﳖﻢ‬
‫ُ َُ‬ ‫واﻧﺘﻬﺎك َ ْ َ ِ َ ْ‬‫َ َ‬ ‫اﻟﻈﻠﻢ‪ْ َ ِ َ ْ َ ،‬‬ ‫ﻣﻦ ﱡ ْ‬ ‫ﻧﺤﺬرﻛﻢ َ‬ ‫َ ُ‬
‫ِ‬ ‫ﻛﻞ َﻫﺬا ِﰲ َ ﱢ‬ ‫ِ‬ ‫ﻋﻦ َ ْ‬ ‫َِ ّ‬
‫ﻣﻦ ُ َ ُ َ ُ‬
‫ﲣﺎﺻﻤﻮﳖﻢ‬ ‫ﺣﻖ َ ْ‬ ‫ﺗﺮﺗﻜﺒﻮا ُ ﱠ‬
‫أن َ ْ َ ُ‬ ‫ﺣﻖ‪-‬؛ َ ْ ً‬
‫ﻓﻀﻼ َ ْ‬ ‫ﻛﻨﺘﻢ َ َ‬
‫ﻋﲆ َ ّ‬ ‫ﻟﻮ ُ ْ ُ‬‫ﺑﺤﻖ ‪ْ َ -‬‬
‫ِ ِ‬
‫ﺑﺎﻟﺒﺎﻃﻞ«)‪.(٢‬‬ ‫َ‬
‫اﻟﻘﻴﻢ‪ -‬ﻣـﺎ ﱡ‬ ‫ﺷﻴﺨﻲ اﻹﺳﻼم ‪ِ -‬‬ ‫ٍ‬
‫ﻳـﺪل‬ ‫ﺗﻴﻤﻴﺔ‪ ،‬واﺑﻦ َ ﱢ‬
‫اﺑﻦ ﱠ َ‬ ‫أن ﰲ ﺗﻨﺼﻴﺺ َ‬ ‫وﺑﺨﺎﺻﺔ ﱠ‬
‫ِ‬ ‫ِ‬
‫اﻟﺘﺒﺪﻳﻊ ‪-‬أوﻟﺌﻚ‪:-‬‬ ‫ﻋﲆ ﺧﻼف دﻋﺎوى ُﻏﻼة ﱠ ْ‬
‫ﻣﺒﻴﻨـﺎ ﱠ‬
‫أن‬ ‫اﻹﺳﻼم ‪-‬ﻛﲈ ﰲ »ﳎﻤﻮع اﻟﻔﺘـﺎوى« )‪ َ ُ -(٢١٢/٢٨‬ﱢ ً‬
‫ِ‬ ‫أوﻻً‪ :‬ﻗﺎل ُ‬
‫ﺷﻴﺦ‬
‫ٌ‬
‫ﻣﴩوط ﺑﺘﺤﺼﻴﻞ اﳌﺼﺎﻟﺢ ودﻓﻊ اﳌﻔﺎﺳﺪ‪:-‬‬ ‫اﳍﺠﺮ‬
‫َ‬

‫اﳌﻴﺎﻧﺠﻲ ﰲ »اﻷﻣﺎﱄ« )رﻗﻢ‪.(٤٠:‬‬ ‫رواه ﱠ َ ِ‬ ‫)‪ُ (١‬‬

‫ِ‬
‫اﻟﻌﺪاوة؟!‬ ‫اﻷﻣﺮ إﱃ‬ ‫ﻓﻜﻴﻒ إذا ﱂ ْ ِ‬ ‫ُ‬
‫ﻳﺼﻞ ُ‬ ‫َ‬ ‫أﻗﻮل‪:‬‬
‫اﻟﱪ« ‪ِ -‬ﰲ ُد َ ّ‬ ‫وﻟﻸﺳﻒ‪ِ -‬ﰲ » َ ْ ِ ﱠ ِ ِ‬ ‫ﻣﺜﻠﻪ ‪ِ َ ِ -‬‬ ‫اﳉﻤﻌﻴﺔ« ِ َ ِ‬ ‫ِ ِ‬ ‫ِِ‬
‫ﻗﻴﻞ ِﰲ َﻫﺬه » َ ْ ﱠ‬ ‫وﻣﺎ ِ َ‬
‫ﰊ‪!!!-‬‬ ‫ﲨﻌﻴﺔ َدار ِ ّ‬ ‫ﻗﻴﻞ ْ ُ ُ َ َ‬ ‫)‪َ َ (٢‬‬
‫أوﺿﺢ ‪ِ َ ِ -‬‬ ‫ِ‬ ‫ِِ‬
‫ﺑﻜﺜﲑ‪:-‬‬ ‫اﳉﻤﻌﻴﺔ(‪ُ َ ْ َ -‬‬ ‫اﳊﻖ( ‪ِ -‬ﰲ َﻫﺬه ) َ ْ ﱠ‬ ‫اﻟﻘﻮل ) َ ﱠ‬‫أن َ ْ َ‬ ‫ﻣﻊ َ ﱠ‬
‫َ َ‬
‫وﻋﺎﻳﺸﻨﺎ َ ِ ِ َ‬
‫ِ‬ ‫ﻳﻌﻠﻢ َ ﱠأﻧﻨﺎ َ َ ْ َ ِ ِ‬
‫ﺳـﻔﺮا َ َ َ ً‬
‫وﺣـﴬا‪،-‬‬ ‫ﻋﻠﻴﻬﺎ ‪ً َ َ -‬‬ ‫اﻟﻘﺎﺋﻤﲔ َ َ ْ َ‬ ‫ﻋﻦ ُ ْﻗﺮب‪-‬؛ َ َ َ ْ َ‬ ‫اﳉﻤﻌﻴﺔ« ‪ْ َ -‬‬‫ﺧﺎﻟﻄﻨﺎ َﻫﺬه » َ ْ ﱠ‬ ‫َﻓﺎﷲُ َ ْ َ ُ‬
‫ِ‬ ‫أﻓﻜﺎرﻫﻢ‪ َ َ َ ،‬ﱡ َ ِ‬
‫ﻧـﺮ ِإﻻﱠ ْ َ‬
‫اﳊـﺮص‬ ‫اﻟـﺪﻋﻮة ِ َإﱃ ﱡ ﱠ‬
‫اﻟـﺴﻨﺔ‪َ َ ،‬‬
‫وﱂ ْ َ َ‬ ‫ﻓﻠﻢ َ َﻧﺮ ِإﻻﱠ ﱠ ْ َ َ‬ ‫وﻧﻈﺮا‪-‬؛ َ َ ْ‬ ‫وﺗﻮﺟﻬﺎﲥِﻢ ‪ً َ َ َ ُ -‬‬
‫ﻣﻄﺎﻟﻌﺔ َ َ ً‬ ‫وﻋﺮﻓﻨﺎ َ ْ َ َ ُ‬ ‫َ ََ َْ‬
‫واﻟﻠﲔ‪َ ِ ،‬‬
‫واﳊﻜﻤﺔ‪..‬‬ ‫واﻟﺮﻓﻖ‪ َ ،‬ﱢ َ‬
‫وأﻫﻠﻪ‪ َ ،‬ﱢ ْ َ‬ ‫اﳊﻖ َ َ ْ َ‬ ‫وﱂ ْ َ َﻧﺮ ِإﻻﱠ َ ﱠ‬ ‫ِ ِ‬
‫اﻟﺼﺤﻴﺤﺔ‪َ َ ،‬‬
‫َ‬
‫ﻋﲆ ِ َ ِ‬
‫اﻟﻌﻘﻴﺪة ﱠ‬ ‫ََ َ‬
‫ِ ِ‬ ‫ﻳﻜﻮن ﱢ ِ ِ‬
‫اﳋﺼﺎم‪-‬؟!!‬ ‫ﺑﻤﺤﺾ َ‬ ‫اﻻﲥﺎم ﻟﻠﻜﺮام ‪ْ َ ِ -‬‬ ‫ﻫﻜﺬا َ ُ ُ َ‬ ‫ﻫﻞ َ َ‬ ‫ﻓﻌﺠﺒﺎ‪ْ َ ..‬‬ ‫ََ َ ً‬
 ‫‪٥٠‬‬

‫إﻗﺎﻣﺔ اﻟﻮاﺟﺒﺎت ِﻣﻦ اﻟﻌﻠﻢ واﳉﻬﺎد ‪-‬وﻏـﲑ ذﻟـﻚ‪ -‬ﱠإﻻ ﺑﻤـﻦ ﻓﻴـﻪ‬
‫ﺗﻌﺬر ُ‬‫»ﻓﺈذا ﱠ َ‬
‫ِ‬
‫ﻣـﺼﻠﺤﺔ اﻟﻮاﺟـﺐ‬ ‫ُ‬
‫ﲢـﺼﻴﻞ‬ ‫ﺗﺮك ذﻟﻚ اﻟﻮاﺟﺐ؛ ﻛـﺎن‬‫ﻣﴬة ِ‬
‫ِ‬ ‫ﻣﴬﲥﺎ َ‬ ‫ٌ‬
‫دون ﱠ‬ ‫ﺑﺪﻋﺔ ﱠ ُ‬
‫ﺧﲑا ﻣﻦ اﻟﻌﻜﺲ‪.‬‬ ‫ِ‬
‫اﳌﺮﺟﻮﺣﺔ ﻣﻌﻪ‪ً -‬‬ ‫‪-‬ﻣﻊ اﳌﻔﺴﺪة‬
‫ٌ‬
‫ﺗﻔﺼﻴﻞ«‪.‬‬ ‫اﻟﻜﻼم ﰲ ﻫﺬه اﳌﺴﺎﺋﻞ ﻓﻴﻪ‬
‫ُ‬ ‫وﳍﺬا ﻛﺎن‬
‫اﻟﻘﻴﻢ ﰲ »زاد اﳌﻌﺎد« )‪-٣٠٣/٣‬ﻣﺆﺳﺴﺔ اﻟﺮﺳﺎﻟﺔ(‪:‬‬
‫اﺑﻦ ﱢ‬‫اﻹﻣﺎم ُ‬
‫ُ‬ ‫ً‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻗﺎل‬
‫واﻟﺒﻐـﺎة‬ ‫َ‬
‫وأﻫـﻞ اﻟﺒـﺪع واﻟﻔﺠـﻮر ُ‬ ‫أن اﳌـﴩﻛﲔ‬ ‫»وﻣﻦ ﻓﻮاﺋـﺪ ﻳـﻮم اﳊﺪﻳﺒﻴـﺔ‪ :‬ﱠ‬
‫ﺣﺮﻣﺔ ِﻣـﻦ ﺣﺮﻣـﺎت اﷲ ‪-‬ﺗﻌـﺎﱃ‪-‬؛ ُأﺟﻴﺒـﻮا‬ ‫أﻣﺮا ُ َ ﱢ ُ َ‬
‫ﻳﻌﻈﻤﻮن ﻓﻴﻪ ُ ً‬ ‫واﻟﻈﻠﻤﺔ‪ ،‬إذا ﻃﻠﺒﻮا ً‬
‫ﺗﻌﻈـﻴﻢ‬ ‫ﻏﲑه‪-‬؛ ُ َ ُ َ‬
‫ﻓﻴﻌﺎوﻧﻮن ﻋﲆ ﻣﺎ ﻓﻴﻪ‬ ‫وأﻋﻴﻨﻮا ﻋﻠﻴﻪ)‪ِ ْ - (١‬‬ ‫أﻋﻄْﻮ ُه‪ُ ،‬‬
‫إﻟﻴﻪ‪ ،‬و ُ ْ َ‬
‫ُ‬ ‫ﻣﻨﻌﻮه َ‬
‫وإن ُ ُ‬
‫وﻳﻤﻨﻌﻮن ﻣﺎ ِﺳﻮى ذﻟﻚ‪.‬‬ ‫ﻛﻔﺮﻫﻢ ِ‬
‫وﺑﻐﻴﻬﻢ‪ُ ،‬‬ ‫ﺣﺮﻣﺎت اﷲ؛ ﻻ ﻋﲆ ِ‬ ‫ِ‬
‫ُُ‬
‫أﺟﻴـﺐ إﱃ ذﻟـﻚ‬
‫َ‬ ‫ﻣـﺮض ﻟـﻪ؛ ُ‬ ‫ٍ‬
‫ﳏﺒﻮب ﷲ ‪-‬ﺗﻌـﺎﱃ‪ٍ ْ ُ -‬‬ ‫َ‬
‫اﳌﻌﺎوﻧﺔ ﻋﲆ‬ ‫ﻓﻜﻞ َﻣﻦ ْ َ َ َ‬
‫اﻟﺘﻤﺲ‬ ‫ُﱡ‬
‫أﻋﻈﻢ ﻣﻨﻪ‪.‬‬ ‫ٌ‬
‫ﻣﺒﻐﻮض ﷲ‬ ‫ﻳﱰﺗﺐ ﻋﲆ ِ‬
‫إﻋﺎﻧﺘﻪ ﻋﲆ ذﻟﻚ اﳌﺤﺒﻮب‬ ‫ﻛﺎﺋﻨﺎ َﻣﻦ ﻛﺎن‪-‬؛ ﻣﺎ ﱂ ﱠ‬‫‪ً -‬‬
‫ُ‬
‫اﻟﻨﻔﻮس«‪.‬‬ ‫ﱢ‬
‫وأﺷﻘﻬﺎ ﻋﲆ ﱡ‬ ‫ِ‬
‫أﺻﻌﺒﻬﺎ‪،‬‬ ‫وﻫﺬا ِﻣﻦ َ ﱢ‬
‫أدق اﳌﻮاﺿﻊ‪ ،‬أو‬

‫ﻗﻠﺖ‪:‬‬
‫ُ‬

‫أﺣﺪﳘﺎ ﱠ ُ‬
‫ﻳﺘﻜﻠﻢ ﻋﲆ اﻟﺘﻌﺎون ﻣﻊ )َﻣـﻦ ﻓﻴـﻪ‬ ‫َْ‬
‫اﳉﻠﻴﻠﲔ؛ ُ‬ ‫اﻹﻣﺎﻣﲔ‬
‫َْ‬ ‫ﻛﻼم َ‬
‫ﻫﺬْﻳﻦ‬ ‫ﻫﺬا ُ‬
‫واﻵﺧﺮ ﱠ‬
‫ﻳﺘﻜﻠﻢ ﻋﲆ اﻟﺘﻌﺎون ﻣﻊ )أﻫﻞ اﻟﺒﺪع(!!‬ ‫َ‬ ‫ﺑﺪﻋﺔ(‪،‬‬
‫ِ‬ ‫ِ‬
‫ﳌﺠـﺮد‬
‫اﻷوﱃ ‪ -‬ﱠ‬ ‫اﻷﺧﲑة ‪-‬ﻣﻊ ﻗﻮﻟﻪ ﳍـﺎ وإْﻗـَﺮ ِاره ﳍـﺎ؛ ﻓﻠـﻦ َ ُ ﱠ‬
‫ﻧـﺮد ُ‬ ‫َ‬ ‫ﻓﻠﺌﻦ ﱂ ْ َ ْ َ ِ‬
‫ﻧﻘﺒﻞ‬ ‫َ ْ‬

‫ِ‬ ‫ِ‬
‫رﲪـﻪ اﷲُ‪-‬‬ ‫اﺑـﻦ ﱢ ِ‬
‫اﻟﻘـﻴﻢ ‪ُ َ -‬‬ ‫اﻹﻣـﺎم َ‬
‫َ‬ ‫ﻣﺘـﺪرع!‪-‬؛ َ ﱠ ِ َ‬
‫ﻟﻴـﺘﻬﻢ‬ ‫ِ‬
‫وﺑﺎﻟﺒﺎﻃـﻞ ُ َ َ ﱢ‬‫ﻣﺘـﴪع ‪-‬‬
‫ﻳـﺄﰐ ُ َ َ ﱢ‬
‫أن َ‬ ‫أﺧﺸﻰ ْ‬ ‫)‪َ ْ (١‬‬
‫ﺑﺎﻟﺘﻬﺎون‪ ،‬ﱠ ْ ِ‬
‫واﻟﺘﻤﻴﻴﻊ‪ ،‬و‪ ..‬و‪!!..‬‬ ‫ﱠ ُ‬
‫‪٥١‬‬

‫ِ‬
‫َْ‬
‫اﺳـﺘﻄﻌﻨﺎ إﱃ ذﻟـﻚ‬ ‫ﺣﺮﺻﻨﺎ ﻋﲆ اﻟﻀﻮاﺑﻂ اﻟـﴩﻋﻴﺔ ﻟـﺬﻟﻚ‪ -‬ﻣـﺎ‬ ‫اﻟﺘﻬﻮﻳﺶ! ‪-‬ﻣﻊ‬
‫ﻧﺤﻦ ﻓﻴﻪ‪...-‬‬ ‫ً‬
‫ﺳﺒﻴﻼ‪ -‬ﻓﻴﲈ ُ‬
‫ﻟﺒﺪﻋﺔ! ﻣـﻊ ﱠ ْ ِ ِ‬‫ﻣﺒﺘﺪﻋﺔ‪ ،‬وﻻَ َ ِ ً ِ‬
‫ِ‬ ‫وﺑﻌﻀﺎ‪ً َ ِ -‬‬
‫اﻟﺘﺨﻄﺌـﺔ‬ ‫ﺗﺮوﳚﺎ ِ ْ َ َ َ‬‫ﻋﻦ ُ ْ َ َ َ ْ‬‫دﻓﺎﻋﺎ َ ْ‬ ‫وﱂ ْ َ ُ ْ‬
‫أﻗﻞ َﻫﺬا ‪ُ -‬ﻛﻼ َ َ ْ ً‬ ‫ََ‬
‫ﺗﻘﺪم‪...-‬‬ ‫ِ‬
‫ﳑﺎرﺳﺎﲥﻢ اﻟﺘﻲ )َأرى( ﻓﻴﻬﺎ ُ َ‬ ‫ِ‬
‫اﳊﻖ واﻟﺼﻮاب‪-‬ﻛﲈ ﱠ َ‬ ‫ﳐﺎﻟﻔﺔ ﱢ‬ ‫ﻟﺒﻌﺾ ُ‬
‫ِ‬ ‫َُ‬
‫أﻣـﺮ ﻻ‬ ‫ﻳﺘﻌﺎﻣﻞ ﻣﻌﻬﻢ )!( ‪-‬أو ُ َ ُ‬
‫ﻧﺴﻘﻄﻪ!‪ :-‬ﻓﻬـﺬا ْ ٌ‬ ‫ﻧﺒﺪع َﻣﻦ‬ ‫ﻧﺒﺪﻋﻬﻢ! ُ ﱠ‬
‫ﺛﻢ ُ َ ﱢ َ‬ ‫ﱠأﻣﺎ ْ‬
‫أن ُ َ ﱢ َ ُ‬
‫اﻟﻈﻠﻢ ُﻇﻠﲈت«)‪...(١‬‬ ‫ِ‬ ‫ِ‬
‫رﺑﻨﺎ‪ ،‬و» ﱡ ْ ُ‬ ‫أن ُ َ‬
‫ﻧﻘﺎﺑﻞ ﺑﻪ ﱠ‬ ‫ﻷﻧﻔﺴﻨﺎ‪ْ :‬‬ ‫أﻋﻨﺎﻗﻨﺎ‪ ،‬وﻻ ﻧﺮﺗﻀﻴﻪ‬ ‫ﻧﻀﻌﻪ ﰲ‬
‫َ َ ُُ‬
‫ﻫﻮ ﻣﺎ ُﻳﺮﻳﺪ ‪-‬ﻛﲈ ُﻳﺮﻳﺪ‪!!-‬‬
‫ﻓﻠﻴﻔﻌﻞ ُ َ‬ ‫وﻣﻦ َأﺑﻰ ذﻟﻚ ِ ﱠ‬
‫ﻣﻨﺎ؛ ْ َ ْ َ ْ‬ ‫َ‬

‫)‪...(Õ Ô Ó Ò Ñ‬‬

‫ﻛﺎن َﺣﻘﺎ َﻋـﲆ اﷲ َ ْ‬ ‫ورﺳﻮﻟﻨﺎ ﷺ ُﻳﻘﻮل‪» :‬ﻣﻦ َذب ﻋﻦ ِ ِ ِ‬

‫أن‬ ‫ﻋﺮض َأﺧﻴﻪ ِ َ ْ َ‬
‫ﺑﺎﻟﻐﻴﺒﺔ‪َ َ :‬‬ ‫َ ْ ﱠ َ ْ ْ‬ ‫َ‬ ‫ََ ُ ُ‬
‫َِ ِ‬
‫ﻏﺎﻳﺔ َ َ‬
‫اﳌﺮام« )‪.-(٤٣١‬‬ ‫اﻟﻨﺎر« ‪ُ َ َ »-‬‬
‫ﻣﻦ ﱠ‬‫ﻳﻌﺘﻘﻪ َ‬
‫ُْ ُ‬
‫ﺣﺴﻦ‪.‬‬
‫ﺑﺮﺑﻨﺎ َ َ ٌ‬
‫وﻇﻨﻨﺎ ﱢ‬
‫‪ ...‬ﱡ‬

‫*****‬

‫ﻋﻤﺮ‪.‬‬ ‫اﻟﺒﺨﺎري )‪ ،(٢٣١٥‬وﻣﺴﻠﻢ )‪ (٢٥٧٩‬ﻋﻦ ِ‬

‫اﺑﻦ ُ َ‬ ‫ﱡ‬ ‫رواه‬
‫)‪ُ (١‬‬
 ‫‪٥٢‬‬

‫‪ (١)‬‬
‫ِ‬ ‫ِ‬ ‫ﺑﻨﻮره‪ ،‬وﺣﺠﺘِ ِﻪ‪ِ ِ ِ ،‬‬
‫ِ‬
‫ﻛﺒﲑ ‪ِ -‬ﰲ اﻟﻌﻠﻢ‪ -‬ﱠإﻻ ُ‬
‫اﻟﻌﻠﻢ‪...‬‬ ‫وﺑﺮﻫﺎﻧﻪ؛ ﻓﻼ َ‬‫ودﻟﻴﻠﻪ‪َ ْ ُ َ ،‬‬‫ﻳﻌﺮف ِ ُ ِ َ ُ ﱠ َ َ‬
‫اﳊﻖ ُ ْ َ ُ‬
‫َﱡ‬
‫ِ‬ ‫ﻗـﻮل َ ْ ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻟﺬا؛ َ َ ِ‬ ‫َِ‬
‫ﻣـﻦ‬ ‫اﻟـﺸﻴﺦ َ ْ َ‬
‫ﻟـﻴﺲ َ‬ ‫ﺑﻌـﻀﻬﻢ‪َ » :‬ﻫـﺬا ﱠ ْ ُ‬ ‫اﳌﻮﳘﺔ)‪ُ ْ َ :(٢‬‬‫اﻟﻌﺒﺎرات ُ َ‬
‫ﻛﺎن »ﻣﻦ َ َ‬
‫َ ِ ِ‬
‫اﻟﻜﺒﺎر«!‬
‫اﻟﻌﻠﲈء َ‬ ‫ُ‬
‫أﺣﺪ َاﳌ َ ِ‬
‫ﺸﺎﻳﺦ‪ْ َ ،‬أو‬ ‫ﻗﺎﻟﻪ َ َ ُ‬ ‫أراد َ ْ‬ ‫اﻟﻨﺎس ِ َ‬ ‫ﻫﺬه َ ِ َ ُ‬ ‫ِِ‬
‫ﻛﻼﻣﺎ َ َ ُ‬
‫ﻳﺮد َ َ ً‬
‫أن َ ُ ﱠ‬ ‫إذا َ َ‬ ‫ﺑﻌﺾ ﱠ ِ‬ ‫ﻳﺮددﻫﺎ َ ْ ُ‬
‫اﻟﻜﻠﻤﺔ ُ َ ﱢ ُ‬ ‫َ‬
‫ﻣﻨﻪ؛ ِ َ ٍ ِ‬ ‫أو َ ْ ِ ِ‬ ‫اﻟﺴﲈع ِ َﳍﺬا ﱠ ْ ِ‬
‫اﻟﺸﻴﺦ‪ِ َ ،‬‬ ‫أن َ ْ ِ َ‬
‫ﻳﴫف َ َ ً‬ ‫أراد َ ْ‬ ‫َِ‬
‫ﻫـﻮ‬
‫ﻓﻴﲈ ُ َ‬ ‫وﺑﺨﺎﺻﺔ َ‬‫ﱠ‬ ‫اﻷﺧﺬ ْ َ‬ ‫ﻋﻦ ﱠ َ ِ‬ ‫أﺣﺪا َ ْ‬ ‫إذا َ َ َ‬
‫اﻟﺒﺪع‪ ،‬ﱠ ْ ِ ِ‬ ‫اﳌﻨﻜﺮ‪ ،‬ﱠ ِ ِ ِ‬ ‫ﺑﺎب ِ ْ َ ِ‬ ‫ِ‬
‫اﳋﻄﺄ‪.‬‬‫ﻋﲆ َ‬ ‫واﻟﺘﻨﺒﻴﻪ َ َ‬ ‫ﻣﻦ ِ َ َ‬ ‫إﻧﻜﺎر ُ ْ َ ِ َ ْ‬
‫واﻟﺘﺤﺬﻳﺮ َ‬ ‫ﻣﻦ َ ِ‬ ‫ْ‬

‫اﻟﺴﲈع ِ َ ﱢ‬
‫ﻟﻠﺤـﻖ‬ ‫ﻋﻦ ﱠ َ ِ‬ ‫اﻟﺸﻴﻄﺎن؛ ِ َ ْ ِ َ‬
‫ﻟﻴﴫف َ ِ‬ ‫اﻟﺬي ﻫﻮ ِﻣﻦ َ َ َ ِ‬
‫ﻧﻔﺜﺎت ﱠ ْ َ‬ ‫ُ َ‬
‫اﻟﺒﺎﻃﻞ‪ ،‬ﱠ ِ‬
‫ِ‬
‫ﻣﻦ َ‬
‫ِ‬
‫وﻫﺬا َ‬
‫َ َ‬
‫َ ْأو َ ُ َ‬
‫ﻗﺒﻮﻟﻪ‪.‬‬

‫وﺟﻮه‪:‬‬ ‫ٌ ِ‬ ‫وﻫﻲ َ ِ َ ٌ‬
‫ِ‬
‫ﻣﻦ ُ ُ‬
‫ﻣﺮدودة ْ‬
‫ﻛﻠﻤﺔ َ ْ ُ َ‬ ‫َ َ‬
‫وﻳﺮد ِ َ ْ ِ‬ ‫اﻟﻜﻼ ُم ِ َ ْ َ‬ ‫أن َ ْ َ‬ ‫ِ‬
‫ﺑﺤـﺴﺐ‬ ‫ﺑﻞ ُ ْ َ ُ‬
‫ﻳﻘﺒﻞ َ َ ُ‬
‫اﻟﻜﻼم َ ُ َ ﱡ‬ ‫ﺑﺎﻷﺷﺨﺎص‪ْ َ ،‬‬ ‫ﻳﺮد َ َ‬ ‫اﻷﺻﻞ َأﻻﱠ ُ َ ﱠ‬ ‫ﻣﻨﻬﺎ‪ َ :‬ﱠ‬
‫َْ‬
‫رددﻧﺎه‪.‬‬
‫اﳊﻖ َ َ ْ َ‬ ‫ﺧﺎﻟﻒ َ ﱠ‬‫وإن َ َ َ‬‫ﻗﺒﻠ َﻨﺎه‪ْ ِ َ ،‬‬
‫اﳊﻖ َ ِ ْ‬ ‫ﻓﺈن َ َ َ‬
‫واﻓﻖ َ ﱠ‬ ‫ﻟﻠﺤﻖ؛ َأو ُﳐﺎ َ َ ِ ِ‬
‫ﻟﻔﺘﻪ َ ُﻟﻪ؛ َ ِ‬ ‫ََِِ ِ‬
‫ﻣﻮاﻓﻘﺘﻪ َ ﱢ ْ‬ ‫ُ‬

‫اﻟﻨﺒﻲ ﷺ‪:‬‬
‫ﻗﻮل ﱢ‬ ‫ﻧﺼﻮص ِ ﱠ ٌ‬
‫ﻋﺪة‪ ،‬ﻣﻨﻬﺎ‪ُ :‬‬ ‫ٌ‬
‫ﻓﻀﻞ ) ِ‬
‫اﻟﻜﺒﺎر( ‪-‬وﺗﺒﺠﻴﻠﻬﻢ‪-‬‬ ‫ِ‬ ‫)‪ (١‬وﰲ‬
‫ِ ُ‬
‫أﻛﺎﺑﺮﻛﻢ«‪.‬‬ ‫» ََ َُ‬
‫اﻟﱪﻛﺔ ﰲ‬
‫»اﻟﺴﻠﺴﻠﺔ اﻟﺼﺤﻴﺤﺔ« )‪.(١٧٧٨‬‬
‫ِ‬ ‫ﻣﻮﳘـﺔ« )ص‪ِ َ ِ (٥٥-٥٤‬‬
‫ِ‬ ‫ِ‬ ‫ﻋﻦ ِ َ‬ ‫ِ‬
‫اﻟـﺼﺪﻳﻖ ﱡ ْ ُ‬
‫اﻟـﺪﻛﺘﻮر‬ ‫ﻟـﻸخ ﱠ‬ ‫ﻋﺒﺎرات ُ َ‬ ‫ﻛﺘﺎب » َ‬ ‫ﻧﻘﻼ ‪َ ْ ِ -‬‬
‫ﺑﺎﺧﺘﺼﺎر‪ْ َ -‬‬ ‫)‪ً ْ َ (٢‬‬
‫ﻧﻔﻊ اﷲُ ِ ِﺑﻪ‪.-‬‬
‫ﺑﺎزﻣﻮل ‪َ َ َ -‬‬
‫ﻋﻤﺮ َ ْ ُ‬‫ﳏﻤﺪ ﺑﻦ ُ َ‬
‫ِ‬
‫اﻟﺸﻴﺦ َ ِأﰊ َﻣﺎﻟﻚ ُ َ ﱠ‬
‫ﱠ ْ‬
‫‪٥٣‬‬

‫ﻗﺎﺋﻠﻪ َﻟﻴﺲ ِﻣﻦ َ ِ ِ‬ ‫ﳌﺠﺮد َ ﱠ ِ‬

‫ﻗﺎﺋﻠﻪ ُ ِ ِ‬ ‫ﻋﲆ َ ِ ِ ِ‬ ‫َ ﱠأﻣﺎ َ ْ‬
‫اﻟﻜﺒـﺎر‪َ :‬ﻓـﻼ)‪(١‬؛‬
‫اﻟﻌﻠـﲈء َ‬ ‫أن َ َ ُ ْ َ َ ُ َ‬ ‫َﱠ‬ ‫اﻟﻜﻼم َ َ‬
‫ﻳﺮد َ َ ُ‬ ‫أن ُ َ ﱠ‬
‫ُِ َ َ ِ ِ‬
‫ﳌﺨﺎﻟﻔﺘﻪ َ ْ َ‬
‫فِ ﱢ َ‬
‫ﺑﺎﻟﺮﺟﺎل‪.‬‬ ‫ﻳﻌﺮ ُ‬‫اﳊﻖ ﻻَ ُ ْ َ‬ ‫أن َ ﱠ‬ ‫وﻫﻮ َ ﱠ‬ ‫اﻷﺻﻞ‪ُ َ ،‬‬
‫ﻛﻞ َ َ ِ ِ‬ ‫ﻳﻌﻨﻲ َ ﱠ‬
‫اﻟﻜﺒﺎر‪ :‬ﻻَ َ ْ َ‬‫اﻟﻘﺎﺋﻞ ِﻣﻦ َ ِ ِ‬ ‫ﻛﻮن ِ‬ ‫وﻣﻨﻬﺎ‪ َ :‬ﱠ‬ ‫ِ‬
‫ﺣـﻖ‪َ َ َ ،‬‬
‫وﻛـﺬا‬ ‫ﻛﻼﻣﻪ َ ّ‬ ‫أن ُ ﱠ‬ ‫اﻟﻌﻠﲈء َ‬ ‫ِ َ ُ َ‬ ‫أن َ ْ َ‬ ‫َ َْ‬
‫اﻟﻜﺒـﺎر‪ :‬ﻻَ ِ‬ ‫درﺟـﺔ َ ِ ِ‬ ‫ِ‬ ‫ﻳﻦ َﱂ ْ َ ِ ُ‬ ‫ﻛﻮﻧﻪ ِﻣﻦ َ َ ِ ِ ِ‬
‫ﻛـﻞ‬ ‫ﻳﻌﻨـﻲ َ ﱠ‬
‫أن ُ ﱠ‬ ‫َْ‬ ‫اﻟﻌﻠـﲈء َ‬
‫ُ َ‬ ‫ﻳـﺼﻠﻮا ِ َإﱃ َ َ َ‬ ‫اﳌـﺸﺎﻳﺦ ﱠاﻟـﺬ َ‬ ‫َُُْ َ‬
‫ﻛﻼﻣﻪ ِ‬ ‫ِِ‬
‫ﺑﺎﻃﻞ‪.‬‬ ‫َ َ َ‬
‫ﻣﻨـﺎ ِإﻻﱠ راد وﻣـﺮدود َ َ ِ‬
‫ﻋﻠﻴـﻪ ِإﻻﱠ‬ ‫رﲪﻪ اﷲ‪َ » :-‬ﻣـﺎ ِ ﱠ‬ ‫ِ‬ ‫ِ‬
‫ﱞ َ َ ْ ُ ٌ ْ‬ ‫ﻋﻦ ِ َ‬
‫اﻹﻣﺎم َﻣﺎﻟﻚ ‪ُ َ َ -‬‬ ‫ﺟﺎء َ ِ‬ ‫َو َ َ‬
‫ﻛﲈ َ َ‬
‫ِ‬
‫ﺻﺎﺣﺐ َﻫﺬا َ ْ‬
‫اﻟﻘﱪ«‪.‬‬ ‫َ‬ ‫َ‬
‫ﻟﻠﺤﻖ َأو ُ َ َ ِ‬
‫وﻣﺪى َ َ ِ ِ ِ‬ ‫دﻟﻴﻞ ﻫﺬا َ ِ‬ ‫ِ‬
‫ﳐﺎﻟﻔﺘﻪ‪.‬‬ ‫ﻣﻮاﻓﻘﺘﻪ َ ﱢ ْ‬ ‫اﻟﻘﺎﺋﻞ‪ُ َ َ َ ،‬‬ ‫اﻟﻨﻈﺮ ِﰲ َ ِ َ‬ ‫ﻓﻌﺎد َ ْ ُ‬
‫اﻷﻣﺮ ِإﱃ ﱠ َ ِ‬ ‫ََ َ‬
‫واﻟﺴﻨﺔ‬ ‫اﻟﻌﻠﻢ ِ ِ َ ِ‬
‫ﺑﺎﻟﻜﺘﺎب َ ﱡ ﱠ‬ ‫أﻫﻞ ِ ْ ِ‬
‫ﺑﺎﻟﺮﺟﻮع ِإﱃ َ ْ ِ‬ ‫وﺟﻞ‪ ِ -‬ﱠإﻧﲈ َ َ َ‬
‫أﻣﺮ ِ ﱡ ُ ِ‬ ‫ﻋﺰ َ َ ّ‬ ‫أن اﷲَ ‪ َ -‬ﱠ‬ ‫ِ‬
‫وﻣﻨﻬﺎ‪ َ :‬ﱠ‬
‫َ َْ‬
‫اﳌﺸﻬﻮرﻳﻦ‪َ ،‬أو ِﻣﻦ َ ِ ِ‬ ‫ﻣﻦ َ ْ ُ ِ‬‫أن ُ ُ ِ‬
‫اﻟﻜﺒﺎر‪َ َ َ ،‬‬
‫ﻓﻘﺎل‬ ‫اﻟﻌﻠﲈء َ‬
‫ْ َ ُ َ‬ ‫ﻳﻜﻮﻧﻮا َ‬ ‫ﻳﺸﱰط َ ْ َ‬‫وﱂ َ ْ َ ِ‬
‫اﻟﺬﻛﺮ‪ْ َ َ ،-‬‬
‫أﻫﻞ ﱢ ْ‬ ‫‪ْ َ-‬‬
‫ََ َ‬
‫ﺗﻌﺎﱃ‪/ . - , + * ) ( ' & % $ # " !) :‬‬
‫‪= < ; : 9 8 7 6 5 4 3 2 .0‬‬
‫> ( ]اﻟﻨﺤﻞ‪. [٤٤-٤٣:‬‬
‫ﺧﻄﺄ َ ِ ِ‬ ‫ﻟﻚ ِ ْ َ ً‬ ‫ِ ِ‬ ‫ِ‬
‫اﻟﺮﺟـﻞ َ ْأو َذاك‪،‬‬
‫وﻗﻊ ﻓﻴﻪ َﻫـﺬا ﱠ ُ‬ ‫ﺑﺪﻋﺔ َ ْأو َ ً َ َ‬ ‫ﻳﺬﻛﺮ َ َ‬
‫ﺣﻴﻨﲈ َ ْ ُ ُ‬
‫اﻟﻌﺎﱂ َ َ َ‬
‫أن َ‬‫وﻣﻨﻬﺎ‪ َ :‬ﱠ‬
‫َ َْ‬
‫ﺧﱪ ِ ْ ُ‬
‫ﻣﺜﻠُﻪ‪.‬‬ ‫أن ُ ِ َ ُ‬
‫ﻳﻌﺎرﺿﻪ َ َ ٌ‬ ‫ﻣﻘﺒﻮل)‪ِ ،(٢‬إﻻﱠ َ ْ‬ ‫ﺣﺎﻟﻪ‪ ،‬و) َﺧﱪ ﱢ َ ِ‬
‫اﻟﺜﻘﺔ( َ ْ ُ‬ ‫َ َُ‬
‫ﳜﱪ َﻋﻦ ِ ِ‬
‫َ ِﱠ ُ‬
‫ﻓﺈﻧﻪ ُ ْ ِ ُ ْ َ‬
‫ﻗﺎﺋﻠﻪ ِﻣﻦ َ ِ ِ‬
‫ﳌﺠﺮد َ ﱠ ِ‬
‫ﻳﻘﺒﻠﻪ ُ ِ ِ‬ ‫)‪ْ َ (١‬أو َ ْ‬
‫اﻟﻜﺒﺎر؛ َ َ‬
‫ﻓﻼ!‬ ‫اﻟﻌﻠﲈء َ‬
‫ُ َ‬ ‫أن َ َ ُ‬ ‫أن َ ْ َ َ ُ َ ﱠ‬
‫اﻟﺜﻘﺔ( ‪َ ِ ِ -‬‬
‫ﺑﺜﻘﺔ!‪.-‬‬ ‫ﺣﻜﻢ ﱢ َ‬ ‫ﺑﲔ ) َ َ ِ‬
‫ﺧﱪ ﱢ َ‬
‫اﻟﺜﻘﺔ(‪َ ،‬و) ُ ْ ِ‬ ‫ﺗﻔﺼﻴﻞ َ ِ‬
‫َ ْ‬
‫اﻟﻔﺮق َ ْ َ‬ ‫)‪ َ (٢‬ﱠﺑﻴﻨ ُْﺖ )ص‪- (١١٤‬ﻓﻴﲈ ﻳﺄﰐ‪-‬‬
‫ﻣﺰﻳﺪ ٍ‬
‫ﺑﻴﺎن‪.‬‬ ‫اﳌﺘﺴﻘﺔ ﰲ ﲤﻴﻴﺰ )اﳊﻜﻢ( ﻋﻦ )ﺧﱪ اﻟﺜﻘﺔ(« ُ‬ ‫وﰲ ﻛﺘﺎﰊ »اﻷوﺟﻪ ُ ﱠ ِ‬
‫ُ‬
 ‫‪٥٤‬‬

‫أن ُ َ ِ‬ ‫اﻟﺮﺟﻞ ِﻣﻦ َ ِ‬

‫اﻟﻌﻠﲈء َ ْ ُ ِ‬ ‫ﺸﱰط ِﰲ َ ِ َ‬
‫ﻣـﻦ‬
‫ﻳﻜﻮن َ‬ ‫اﳌﺸﻬﻮرﻳﻦ‪ْ َ ،‬أو َ ْ َ‬ ‫ﻳﻜﻮن ﱠ ُ ُ َ ُ َ‬ ‫أن َ ُ َ‬‫ذﻟﻚ َ ْ‬ ‫َوﻻَ ُﻳ ْ َ َ ُ‬
‫ِ‬
‫ﴍوط َ ُ ِ‬ ‫ﻳﺬﻛﺮه َ ِ ﱠ ُ ِ‬ ‫َ ِ ِ‬
‫ﻗﺒﻮل َ َ‬
‫اﳋﱪ!‬ ‫اﻷﺋﻤﺔ ﰲ ُ ُ‬ ‫اﻟﻜﺒﺎر؛ ِ ْإذ َﻫﺬا َﱂ ْ َ ْ ُ ْ ُ‬
‫اﻟﻌﻠﲈء َ‬ ‫ُ َ‬
‫أﻫﻞ ِ ْ‬
‫اﻟﻌﻠﻢ«!‬ ‫ﻗﺮره َ ْ ُ‬
‫ﻋﲈ َ ﱠ َ ُ‬
‫ﺧﺮوج َ ﱠ‬
‫َ َ ُ ِ‬
‫ﻓﺎﻟﻘﻮل ِﺑﻪ ُ ُ ٌ‬
‫ْ‬

‫زﻳـﺪ ﺑـﻦ‬ ‫اﻟﺬي ُ ِ َ‬

‫ﺳﺌﻠ ُﻪ ﱠ ْ ُ‬
‫اﻟـﺸﻴﺦ َ ْ‬
‫اﻟﺴﺆال ﱠ ِ‬
‫ﺟﻮاب َ ِ‬ ‫ﺗﺄﻛﻴﺪا ِ َﳍﺬا َ ْ َ‬
‫اﳌﻌﻨﻰ‪ُ ُ ْ َ :‬‬
‫أﻧﻘﻞ َ َ َ ﱡ‬ ‫ﻗﻠﺖ‪َ :‬و ْ ِ ً‬‫ُْ ُ‬
‫ِ‬ ‫ﻫﺎدي َ ْ َ ِ‬
‫ِ‬
‫اﳌﺪﺧﲇ ‪ُ َ َ -‬‬
‫ﺣﻔﻈﻪ اﷲ‪:-‬‬ ‫َ‬

‫ﻃﺎﻟﺐ ِ ْ‬
‫ﻋﻠﻢ(؟!‬ ‫اﻟﺸﺨﺺ ) َ ِ‬
‫ﻋﲆ ﱠ ْ‬ ‫ﻣﺘﻰ ُ ْ َ ُ‬
‫ﻳﻄﻠﻖ َ َ‬ ‫ََ‬

‫ََ‬
‫ﻓﻘﺎل‪:‬‬

‫ﻃﻠـﺐ ِ ْ ِ‬
‫اﻟﻌﻠـﻢ َ ُ َ‬
‫ﻓﻬـﻮ‬ ‫ﴍع ِﰲ َ َ ِ‬
‫إذا َ َ َ‬
‫ِ‬
‫اﻟﻌﻠـﻢ؛ ِ َ‬
‫ﻃﻠﺐ ْ َ‬‫إذا َ َ َ‬ ‫ﻃﺎﻟﺐ ِ ْ‬
‫ﻋﻠﻢ( ِ َ‬ ‫ﻋﻠﻴﻪ‪ِ َ ) :‬‬
‫ﻳﻄﻠﻖ َ َ ْ‬
‫»ُ ْ َ ُ‬
‫ﻋﻠﻢ ِ‬ ‫َ ِ ِ‬
‫ﺻﻐﲑ‪:‬‬ ‫ﻃﺎﻟﺐ ْ ٍ َ‬ ‫ُ‬

‫ﻃﺎﻟﺐ ِ ْ ٍ‬
‫ﻋﻠﻢ‪.‬‬ ‫ِ‬ ‫ﻓﺎﻟﺼﻐﲑ ُ َ ِ‬
‫اﳌﺒﺘﺪئ‪ُ َ :‬‬
‫ِ‬
‫َ ﱠ ُ ْ‬

‫ﻃﺎﻟﺐ ِ ْ ٍ‬
‫ﻋﻠﻢ‪.‬‬ ‫ِ‬ ‫َ َُ َ ﱢ ُ‬
‫واﳌﺘﻮﺳﻂ‪ُ َ :‬‬

‫ﻃﺎﻟﺐ ِ ْ ٍ‬
‫ﻋﻠﻢ‪.‬‬ ‫ِ‬ ‫واﻟﻜﺒﲑ ُ ْ َ ِ ُ‬
‫اﳌﺠﺘﻬﺪ‪ُ َ :‬‬ ‫َ َِ ُ‬
‫ﻃﺎﻟﺐ ِ ْ ٍ‬
‫ﻋﻠﻢ‪.‬‬ ‫ِ‬
‫ﻓﻬﻮ َ ُ‬
‫ﻟﻴﺤﺼﻠﻪ؛ َ ُ َ‬
‫ﻃﺮﻳﻖ ِ ْ ِ ِ‬
‫اﻟﻌﻠﻢ ُ َ ﱢ َ ُ‬ ‫وﺳﻠﻚ ِﰲ َ ِ ِ‬
‫ﺳﻌﻰ َ َ َ‬
‫ﻣﻦ َ َ‬ ‫َ ُﱡ‬
‫ﻓﻜﻞ َ ْ‬

‫ﻃﻠـﺐ َ ْ َ‬
‫أﻏـﲆ‬ ‫ﻓﻘـﺪ َ َ َ‬ ‫وﻣﻦ َ َ َ ُ‬
‫ﻃﻠﺒـﻪ َ َ ْ‬ ‫اﻷﻧﺒﻴﺎء‪ْ َ َ ،‬‬ ‫اﻟﻌﻠﻢ ِ ُ‬
‫ﻣﲑاث َ ْ ِ َ‬ ‫ﻓﺈن ِ ْ ِ‬
‫ﴍﻳﻒ؛ َ ِ ﱠ‬
‫ﻟﻘﺐ َ ِ ٌ‬
‫وﻫﻮ َ َ ٌ‬
‫َ ُ َ‬
‫اﻟﺮﺳﻞ َ َ ْ ِ‬
‫واﻷﻧﺒﻴﺎء‪.‬‬ ‫وﻫﻮ ِ َ ُ‬
‫ﻣﲑاث ﱡ ُ ِ‬ ‫ِ ِ‬
‫اﳌﲑاث‪َ ُ َ ،‬‬‫َ‬
‫‪٥٥‬‬

‫ﳛﺘﺎج ِإﱃ‬ ‫رأى َ ﱠ ُ‬

‫أﻧﻪ َ ْ َ ُ‬ ‫ﻣﻦ ِ ْ ِ‬
‫اﻟﻌﻠﻢ‪َ َ :‬‬ ‫ِ ِ‬
‫اﻟﻌﺎﱂ ُ َ‬ ‫ازداد َ‬
‫ﻛﻠﲈ ْ َ َ‬ ‫ﻣﻨﺘﻬﻰ؛ َ ْﺑﻞ ُ ﱠ‬ ‫ﻟﻄﻠﺐ ِ ْ ِ‬
‫اﻟﻌﻠﻢ ُ ْ َ َ‬ ‫وﻟﻴﺲ ِ َ َ ِ‬‫َ َْ َ‬
‫ﻟﺪﻳﻪ َ ِ ْ َ‬
‫وﻋﻨﺪه)‪.(١‬‬ ‫أﻛﺜﺮ ِﳑﺎ َ َ ِ‬
‫َ ََْ ﱠ ْ‬
‫ﻓﺈﻧﻪ ﻻَ َ ْ ِ‬ ‫ﻃﺎﻟﺐ ِ ْ‬ ‫ِ‬ ‫َِ‬
‫ﻋـﻦ ﱠ َ ِ‬
‫اﻟﻄﻠـﺐ‬ ‫ﻳﺴﺘﻐﻨﻲ َ ِ‬ ‫ﻋﻤﺮه‪ ِ َ :‬ﱠ ُ َ ْ‬ ‫ﻣﻬﲈ َ َ‬
‫ﻃﺎل ُ ْ ُ ُ‬ ‫اﻟﻌﻠﻢ ‪َ ْ َ ،‬‬ ‫ﻋﻤﺮ َ ُ‬ ‫ﻣﻬﲈ ُ ﱢ َ‬ ‫ﻟﺬا؛ َ ْ َ‬
‫)‪(٢‬‬

‫ﺣﺎﺟﺘـﻪ إِﱃ‬
‫رأى َ َ َ ُ‬ ‫اﻟﻌﻠـﻢ‪َ َ :‬‬ ‫ﻣـﻦ ِ ْ‬ ‫إذا َ ﱠ ِ‬
‫ﲤﻜـﻦ َ‬ ‫ﺳـﻴﲈ ِ َ َ َ‬
‫ِ‬
‫اﻟﻄﻠﺐ؛ ﻻَ ﱠ َ‬ ‫ﻋﻦ ﱠ َ ِ‬ ‫ﳚﻠﺲ َ ِ‬ ‫ِ‬
‫أﺑﺪا‪َ ،-‬وﻻَ َ ْ ُ‬ ‫‪ً ََ-‬‬
‫ﻛﲈ َ َ‬
‫ﻗﺎل اﷲ‪.«...( 3 2 1 0) :‬‬ ‫َِ‬
‫اﳌﺰﻳﺪ؛ َ َ‬
‫اﻟﺴﻠﻒ‪َ َ ،‬‬
‫ﻋﲆ‬ ‫ﻓﻀﻞ ِ ْ ِ‬
‫ﻋﻠﻢ ﱠ َ‬ ‫ﺗﻌﺎﱃ‪ِ -‬ﰲ » َ َﺑﻴﺎن َ ْ ِ‬
‫رﲪﻪ اﷲُ‪َ َ َ -‬‬‫ِ‬
‫رﺟﺐ ‪ُ َ َ -‬‬
‫اﺑﻦ َ َ‬ ‫وﻗﺎل َ ِ ُ‬
‫اﳊﺎﻓﻆ ْ ُ‬ ‫ََ َ‬
‫ﻋﻼﻣﺎت ِ ْ ِ ِ‬‫ذﻛﺮه َ َ ِ‬ ‫ﺳﻴﺎق ِ ْ ِ ِ‬
‫اﳋﻠﻒ« )ص ‪ -٥٤‬ﺑﺘﺤﻘﻴﻘﻲ( ‪ِ -‬ﰲ ِ َ ِ‬ ‫ﻋﻠﻢ َ َ‬ ‫ِْ ِ‬
‫اﻟﻌﻠﻢ ﱠاﻟـﺬي َ ْ َ ُ‬
‫ﻳﻨﻔـﻊ‬ ‫َ‬
‫ِ‬ ‫ﺻﺎﺣﺒﻪ‪ ،‬ﱠ ِ‬ ‫ِ‬
‫ﺻﺎﺣﺒﻪ‪:-‬‬ ‫واﻟﺬي ﻻَ َ ْ َ ُ‬
‫ﻳﻨﻔﻊ َ َ‬ ‫َ َُ َ‬
‫ِْ ِ‬ ‫ﻋﺪم َ ُ ِ‬ ‫وﻣﻦ َ َ ِ ِ‬ ‫ِ‬
‫ﻣـﻦ‬ ‫واﻟﺘﻜـﱪ َ َ‬
‫ﻋـﲆ َ ْ‬ ‫واﻻﻧﻘﻴـﺎد ِ َ ْ‬
‫إﻟﻴـﻪ‪ َ ،‬ﱠ َ ﱡ ُ‬ ‫اﳊـﻖ‪َ ،‬‬
‫ﻗﺒﻮل َ ّ‬ ‫ﻋﻼﻣﺎت َذﻟﻚ‪ُ َ َ :‬‬ ‫َ‬ ‫»َ ْ‬
‫ِ‬ ‫دوﻧﻪ ِﰲ َ ْ ُ ِ‬
‫اﻟﺒﺎﻃـﻞ‪،‬‬
‫ﻋـﲆ َ‬ ‫اﻟﻨـﺎس‪َ ْ ِ َ -‬‬
‫واﻹﴏار َ َ‬ ‫أﻋـﲔ ﱠ‬ ‫ﻛﺎن ُ َ ُ‬
‫إن َ َ‬ ‫ﺧﺼﻮﺻﺎ ِ ْ‬
‫ً‬ ‫اﳊﻖ ‪ُ ُ -‬‬ ‫َُ ُ‬
‫ﻳﻘﻮل َ ّ‬
‫اﻟﺮﺟﻮع ِ َإﱃ َ ّ‬ ‫اﻟﻨﺎس َﻋ ْ ُﻨﻬﻢ‪ِ َ ْ ِ ِ ،‬‬
‫ﻗﻠﻮب ﱠ ِ‬ ‫ﺧﺸﻴﺔ َ َ ِ‬
‫ﺗﻔﺮق ُ ُ ِ‬ ‫ِ‬
‫اﳊﻖ«‪.‬‬ ‫ﺑﺈﻇﻬﺎر ﱡ ُ ِ‬ ‫ْ ََ ﱡ‬
‫ﻣﺼﻄﻠﺢ ) َ ِ ِ‬
‫اﻟﻜﺒﺎر( ‪-‬وﻣﺎ إِ َ ِ‬ ‫ﻳﻜﻮن َ َ ﱠ ِ‬
‫وﻗـﺪ َ َ َ‬
‫ﻇﻬـﺮ‬ ‫ﻟﻴﻪ!‪ْ َ َ -‬‬‫َ َ ْ‬ ‫ﻣﻦ ُ ْ َ َ ِ ُ َ‬
‫اﻟﻌﻠﲈء َ‬ ‫أﺷﺪ ْ‬ ‫وﻗﺪ َ ُ ُ‬ ‫ُْ ُ‬
‫ﻗﻠﺖ‪ْ َ َ :‬‬
‫ﺑﺤـﻖ َ ِ‬ ‫آﺧـﺮ!‪ْ َ ِ ُ -‬‬ ‫اﳊﻖ‪ٌ َ ِ َ :-‬‬
‫أﺣـﺪ‬‫ذﻛـﺮت ِ َ ﱢ َ‬ ‫ﺑﻌـﺾ َ ُ‬ ‫اﻟﺒﻌﺾ‪َ َ َ َ ،‬‬
‫وﻧﻔﺎﻫـﺎ َ ْ ٌ‬ ‫ﻛﻠﻤﺔ َ ْ َ َ َ‬
‫أﺛﺒﺘﻬﺎ َ ْ ُ‬ ‫وﺟﻬﻪ َ ﱡ‬
‫َ ْ ُُ‬
‫ﻣﻌﺼﻮم ِﰲ َ ْ َ‬
‫اﳌﻨﻬﺞ(!!!‬ ‫وأﻧُﻪ‪ٌ ُ ْ َ ) :‬‬ ‫اﳌﺸﺎﻳﺦ‪ َ ،-‬ﱠ‬‫ََ ِ‬

‫أﲨﻞ ﻣﺎ َ‬
‫ﻗﻴﻞ‪:‬‬ ‫)‪ (١‬وﻣﺎ َ‬
‫ﻋﻘﻠِـﻲ‬
‫أراﲏ َ ْﻧﻘـ َﺺ َ ْ‬ ‫ُ‬
‫ﻛﻠﻤـﺎ أدﺑﻨ ِـﻲ ِ‬
‫اﻟﻌﻠﻢ َ َ ِ‬ ‫ﱠَ‬ ‫ُﱠ‬
‫ﻠﲈ ْ ِ‬ ‫ِ ِ‬ ‫ازددت ِ ً‬
‫ﺑﺠﻬﻠـﻲ‬ ‫زادﲏ ﻋـ ً َ‬ ‫َ‬ ‫ﻋﻠﲈ‬ ‫وإذا ﻣﺎ ْ َ ْ ُ‬
‫ﺎﻟـﺐ ِ ْ ٍ‬
‫ﻋﻠـﻢ«!‬ ‫ُ‬
‫ﻳﻘـﻮل‪» :‬ﱠإﻧـﲈ أﻧـﺎ ﻃ ُ‬ ‫رﲪـﻪ اﷲُ‪-‬‬
‫ُ‬ ‫اﻷﻟﺒﺎﲏ ‪-‬‬
‫ﱠ‬ ‫اﻹﻣﺎم‬
‫َ‬ ‫ﺳﻤﻌﻨَﺎ َ‬
‫ﺷﻴﺨﻨﺎ‬ ‫)‪ (٢‬وﻛﻢ ِﻣﻦ ٍ ِ‬
‫ﻣﺮة َ ْ‬
‫َﱠ‬
‫ِ‬
‫ﻃﻮﻳﻠﺐ ٍ‬
‫ﻋﻠﻢ«!‬ ‫أﺣﻴﺎﻧﺎ‪» :-‬أﻧﺎ ُ َ ْ‬
‫ً‬ ‫وﻛﺎن ُ‬
‫ﻳﻘﻮﳍﺎ ‪-‬‬
 ‫‪٥٦‬‬

‫ِ‬ ‫ـﻴﺺ اﻟﻨﱢـ ِ‬ ‫ـﺮض َ ِ‬

‫ـﺎل‬ ‫اﻟﻘﻮﻟﻴــﺔ( ‪-‬إﺛﺒﺎﺗـ ًـﺎ أو ﻧﻔﻴـ ًـﺎ‪-‬؛ ِ ْ‬
‫إذ َﺣـ ُ‬ ‫ـﺴﺒﺔ ) َ ْ ﱠ‬
‫ْ َ‬ ‫ﲤﺤـ ِ‬ ‫ﻣﻌـ ِ ِ ْ‬ ‫ـﺴﺖ ِﰲ َ ْ‬ ‫ََ‬
‫وﻟـ ْ ُ‬
‫اﳌﻌﻨﻰ( ِﰲ ) ِ‬ ‫ِ‬
‫وﺟﻮد َﻫﺬا ) َ ْ َ‬ ‫اﳌﺘﻌﺼِﺒﺔ ‪ َ ُ -‬ﱢ َ ِ‬
‫واﳌﻘﻠﺪة‪ ُ َ -‬ﱡ‬ ‫)َ ْ ِ‬
‫اﻟﻮاﻗﻊ(!‬‫َ‬ ‫ﻋﲆ ُ ُ‬ ‫ﻳﺪل ‪ً َ -‬‬
‫ﲤﺎﻣﺎ‪َ َ -‬‬ ‫ﺑﻌﺾ( ُ َ َ ﱢ َ َ‬
‫ﻗﺎل ‪ِ-‬ﰲ َ ﱢ‬ ‫أﺣﺪ َ َ ِ‬‫ﻗﻄﻌﺎ‪َ -‬ﻋﻦ َ ِ‬
‫ﺣﻖ َ َ‬
‫ﻫﺬا ) ﱠ ْ‬
‫اﻟـﺸﻴﺦ!(‪:-‬‬ ‫اﻷﻓﺎﺿﻞ )!( َ ﱠ ُ‬
‫أﻧﻪ َ َ‬ ‫ْ َ‬ ‫ﺛﺒﺖ( ‪ً -‬‬ ‫َْﺑﻞ ) َ َ َ‬
‫دون َ ِ‬ ‫اﳉﲈﻋﺎت َ ْ ِ‬
‫ِ‬
‫ﲤﺤﻴﺺ«!!‬ ‫واﻷﻓﺮاد ُ َ ْ‬
‫َ َ‬ ‫ﻛﻼﻣﻪ ِﰲ َ َ َ‬ ‫»َ ْ َ ُ‬
‫ﻧﻘﺒﻞ َ َ َ ُ‬
‫اﳌﻘﺎل« ‪َ -‬ﻛﲈ ِﰲ » َ ْ ِ‬
‫ﺗﻔﺴﲑ ُ ْ ُ ِ‬ ‫ﻟﺴﺎن َ َ‬‫ﻣﻦ ِ َ ِ‬ ‫اﳊﺎل َ َ ُ ِ‬ ‫أن » ِ َ َ‬‫ﻘﺮر َ ﱠ‬‫وﻣﻦ اﳌُ َ ﱠ ِ‬ ‫ِ‬
‫اﻟﻘﺮﻃﺒـﻲ«‬ ‫َ‬ ‫أﺑﻠﻎ ْ‬ ‫ﻟﺴﺎن َ ْ‬ ‫َ َ‬
‫وﻏﲑه‪.-‬‬ ‫)‪ِ ْ َ َ -(١٤٨/٩‬‬

‫ﻓﻜﻴﻒ ِ َإذا ْ َ َ َ‬
‫اﺟﺘﻤﻌﺎ؟!‬ ‫َ َْ َ‬
‫ﱢِ‬ ‫ﺗﻴﻤﻴـﺔ ِﰲ » ِ ْ َ ِ‬
‫اﺑـﻦ َ ْ ِ ﱠ َ‬
‫اﻟـﺴﻨﺔ ﱠ َ ِ ﱠ‬
‫اﻟﻨﺒﻮﻳـﺔ« )‪-١٨٩/٦‬‬ ‫ﻣﻨﻬـﺎج ﱡ‬ ‫ﺷﻴﺦ ِ ْ َ ِ‬
‫اﻹﺳـﻼم ْ ُ‬ ‫وﻗﺪ َ َ‬
‫ﻗﺎل َ ْ ُ‬ ‫ََْ‬
‫‪َ - (١٩١‬ﻣﺎ ُ َ ﱠ ُ ُ‬
‫ﻣﻠﺨﺼﻪ‪:-‬‬
‫ﺷـﻴﺨﻪ ِ ْ َ َ‬
‫اﻟﻌـﺼﻤﺔ! َ َ ُ ُ‬
‫وﻳﻘﻮﻟـﻮن‪:‬‬ ‫أﺣﺪﻫﻢ ِﰲ َ ِ ِ‬
‫ْ‬ ‫اﳌﺸﺎﻳﺦ َ ْ َ ِ ُ‬
‫ﻳﻌﺘﻘﺪ َ َ ُ ُ‬ ‫اﻟﻐﻼة ِﰲ َ َ ِ ِ‬ ‫وﻛﺜﲑ ِﻣﻦ ُ َ ِ‬
‫»َ َ ٌ َ‬
‫ِ‬

‫ـﺎﻟﻒ)‪ِ (١‬ﰲ‬
‫ﻳﻔﻌــﻞ! ﻻَ ُﳜـ َ ُ‬ ‫ـﺸﻴﺦ ِﰲ ُﻛـ ﱢ‬
‫ـﻞ َﻣــﺎ َ ْ َ‬ ‫ـﺎع اﻟـ ﱠ ْ ِ‬‫ﺑﺎﺗﺒـ ِ‬‫ـﺄﻣﺮون ِ ﱢ‬
‫وﻳـ ْ ُ ُ َ‬ ‫ﳏﻔـ ٌ‬
‫ـﻮظ! َ َ‬ ‫ـﺸﻴﺦ َ ْ ُ‬
‫اﻟـ ﱠ ْ ُ‬
‫أﺻﻼ!!‬‫ﳾء َ ْ ً‬ ‫َ ٍ‬
‫ْ‬
‫ِ ِ‬ ‫ِ ِ‬ ‫ﻏﻠﻮ ﱠ ِ َ‬ ‫ِ‬
‫أﳖﻢ‬ ‫ﺗﺪﻋﻲ ِﰲ َ ﱠ َ‬
‫أﺋﻤﺘﻬﺎ َ ﱠ ُ‬ ‫واﻟﻨﺼﺎرى َ ِ ْ َ ﱠ‬
‫واﻹﺳﲈﻋﻴﻠﻴﺔ‪ َ :‬ﱠ َ‬ ‫اﻟﺮاﻓﻀﺔ َ ﱠ َ َ‬ ‫ﺟﻨﺲ ُ ُ ﱢ‬‫ﻣﻦ ِ ْ ِ‬ ‫وﻫﺬا ْ‬ ‫َ َ‬
‫ﻛﺎﻧﻮا ﻣﻌﺼ ِ‬
‫ﻮﻣﲔ!!‬ ‫َ ُ َْ ُ‬
‫ﱠِ‬ ‫اﻹﺳﻼم ‪ِ َ ِ ْ ِ -‬‬ ‫ﳐﺎﻟﻔﺔ ِ ِ ِ‬
‫اﻷﻗﻮال ُ َ ِ َ ٌ‬ ‫أن ُ ﱠ ِ ِ‬
‫واﻟـﺴﻨﺔ َ ِ ْ َ ِ‬
‫وإﲨـﺎع‬ ‫ﻟﻠﻜﺘﺎب َ ﱡ‬ ‫ﻟﺪﻳﻦ ِ ْ َ‬ ‫ﻛﻞ َﻫﺬه َ ْ َ‬ ‫وﻣﻌﻠﻮم َ ﱠ‬
‫ََ ُْ ٌ‬
‫وأﺋﻤﺘﻬﺎ‪-‬؛ َ ِ ﱠ‬ ‫ﺳﻠﻒ ُ ِ ِ ِ‬ ‫َ ِ‬
‫ﺗﻌﺎﱃ‪ُ َ -‬ﻳﻘﻮل‪Ï Î Í Ì Ë Ê) :‬‬ ‫ﻓﺈن اﷲَ ‪َ َ َ -‬‬ ‫اﻷﻣﺔ َ َ ﱠ َ‬ ‫ﱠ‬ ‫َ‬
‫‪] (Ù Ø × Ö Õ Ô Ó Ò Ñ Ð‬ﺳﻮرة اﻟﻨﺴﺎء‪.[٥٩ :‬‬

‫وﺟﻮده ‪ً َ ِ َ -‬‬
‫ﺣﻘﻴﻘﺔ‪) -‬ﺣﺎﻻً(!‬ ‫ُُ‬ ‫ﻳﻜﻮن‬
‫ُ‬ ‫وإﻧﲈ‬ ‫ِ‬
‫ﻳﻜﻮن ذﻟﻚ ‪ ِ -‬ﱠ ُ َ‬
‫ﺑﺎﻟﴬورة!‪) -‬ﻗﺎﻻً(! ﱠ‬ ‫ُ‬ ‫)‪ (١‬ﻗﺪ ﻻ‬
‫‪٥٧‬‬

‫أﺛﺒـﺖ َ ْ ً‬
‫ﺷﺨـﺼﺎ‬ ‫ﻓﻤـﻦ َ ْ َ َ‬ ‫اﻟﺘﻨـﺎزع ِإﻻﱠ ِإﱃ اﷲ َ ّ ُ‬
‫واﻟﺮﺳـﻮل؛ َ َ ْ‬ ‫ﺑـﺎﻟﺮد ِ ْ َ‬
‫ﻋﻨـﺪ ﱠ َ ُ ِ‬ ‫ﻓﻠﻢ َ ْ ُ ْ َ‬
‫ﻳﺄﻣﺮﻧـﺎ ِ ﱠ ﱢ‬ ‫ََ ْ‬
‫ﻋﻨـﺪه ِإﻻﱠ‬‫ﻷﻧـﻪ ﻻَ ُ ُ ِ‬ ‫ِ‬ ‫ﻣﻌﺼﻮﻣﺎ َﻏﲑ اﻟﺮﺳﻮل‪َ ،‬أوﺟﺐ رد ﻣﺎ َ َ َ ُ ِ ِ‬
‫ﻳﻘـﻮل ْ َ ُ‬ ‫ﺗﻨﺎزﻋﻮا ﻓﻴـﻪ ِ َ ْ‬
‫إﻟﻴـﻪ‪ َ ،‬ﱠ ُ َ‬ ‫ْ َ َ َ ﱠ َ‬ ‫َ ْ ُ ً َْ ﱠ ُ‬
‫ِ‬
‫اﳊﻖ ‪ َ -‬ﱠ ُ‬
‫ﻛﺎﻟﺮﺳﻮل‪!-‬‬ ‫َﱠ‬

‫اﻟﻘﺮآن‪.‬‬ ‫وﻫﺬا ِ َ ُ‬
‫ﺧﻼف ُ ْ‬ ‫َ َ‬
‫ﻗﻴــﺪ‪َ ِ َ ُ َ ،-‬‬
‫وﳐﺎﻟﻔــُﻪ‬ ‫ﻠﻘــﺎ ‪َ ِ -‬‬
‫ﺑــﻼ َ ْ‬ ‫ﻃﺎﻋﺘــﻪ ُ ْ‬
‫ﻣﻄ َ ً‬ ‫اﳌﻌــﺼﻮم َ ِ ُ‬
‫ﲡــﺐ َ َ ُ ُ‬ ‫ﻳــﻀﺎ؛ َ ِ ﱠ‬
‫ﻓــﺈن َ ْ ُ َ‬ ‫وأ ْ ً‬ ‫ََ‬
‫ﻳﺴﺘﺤﻖ َ ِ َ‬
‫اﻟﻮﻋﻴﺪ‪.‬‬ ‫َْ َ ِﱡ‬
‫ذﻟـﻚ َ َ َ‬
‫ﻃﺎﻋـﺔ‬ ‫ﻳـﺸﱰط ِﰲ َ ِ َ‬
‫وﱂ ْ َ ْ َ ِ ْ‬
‫ﺧﺎﺻـﺔ‪َ َ ،‬‬ ‫ِ‬
‫اﻟﺮﺳﻮل َ ﱠ ً‬ ‫ﻫﺬا ِﰲ َ ﱢ‬
‫ﺣﻖ ﱠ ُ‬ ‫أﺛﺒﺖ َ َ‬ ‫واﻟﻘﺮآن ِ ﱠ َ‬
‫إﻧﲈ َ ْ َ َ‬ ‫َ ُْ ُ‬
‫آﺧﺮ!!‬ ‫ﻣﻌﺼﻮم َ َ‬
‫َْ ُ ٍ‬

‫ﺳـﻮى‬ ‫ﻛﻞ َ ْ ٍ ِ‬ ‫ﻋﲆ َ ﱠ‬

‫أن ُ ﱠ‬ ‫واﻟﺴﻨﺔ‪َ َ -‬‬ ‫أﻫﻞ ِ َ ِ‬ ‫أﻫﻞ ِ ْ ِ‬
‫اﻟﻌﻠﻢ ‪ُ ْ َ -‬‬ ‫اﺗﻔﻖ َ ْ ُ‬ ‫َ َِ َ‬
‫وﳍﺬا ﱠ َ َ‬
‫ﺷـﺨﺺ ‪َ -‬‬ ‫اﻟﻜﺘﺎب َ ﱡ ﱠ‬
‫ِ‬
‫ﺗـﺼﺪﻳﻘﻪ ِﰲ‬ ‫ﻳﺆﺧﺬ ِﻣﻦ َ ِ ِ‬
‫ﻓﺈﻧﻪ َ ِ ُ‬
‫ﳚﺐ َ ْ ُ ُ‬ ‫رﺳﻮل اﷲ ﷺ ؛ َ ِ ﱠ ُ‬ ‫وﻳﱰك‪ِ ،‬إﻻﱠ َ ُ َ‬
‫ﻗﻮﻟﻪ َ ُ ْ َ‬ ‫اﻟﺮﺳﻮل‪َ -‬ﻓﺈِ ﱠ ُِﻧﻪ ُ ْ َ ُ ْ ْ‬ ‫ﱠ ُ‬
‫ﻓﺈﻧﻪ َاﳌﻌـﺼﻮم ﱠ ِ‬ ‫وﻃﺎﻋﺘﻪ )‪ِ (١‬ﰲ ُ ﱢ‬
‫اﻟـﺬي ﻻَ ) ‪0 . . - ,‬‬ ‫ﻛﻞ َ ْأﻣﺮ‪ ِ َ ،‬ﱠ ُ ْ ُ ُ‬ ‫أﺧﱪ‪ُ ُ َ َ َ ،‬‬ ‫ﻛﻞ َﻣﺎ ُ ْ ِ‬‫ُﱢ‬
‫ﻛـﲈ َ َ‬
‫ﻗـﺎل‪َ َ َ -‬‬ ‫ِ‬ ‫‪ ، ( 4 3 2 1‬وﻫﻮ ﱠ ِ‬
‫اﻟﺬي ُ ْ َ ُ‬
‫ﺗﻌـﺎﱃ‪:-‬‬ ‫اﻟﻘﻴﺎﻣﺔ ‪َ َ -‬‬
‫ﻳﻮم َ َ‬‫ﻋﻨﻪ َ ْ َ‬
‫اﻟﻨﺎس َ ْ ُ‬
‫ﻳﺴﺄل ﱠ ُ‬ ‫َ ُ َ‬
‫ﺳﻮرة َ‬
‫اﻷﻋﺮاف‪.[٦ :‬‬ ‫)‪َ ُ ] ( ^ ] \ [ Z Y‬‬
‫ﻓﻴﻘﺎل ِ َ ِ ِ‬ ‫اﻟﻨﺎس ِﰲ ُ ِ ِ‬ ‫ِ‬ ‫ِ‬
‫وﻣﺎ‬
‫رﺑﻚ؟ َ َ‬ ‫ﻷﺣﺪﻫﻢ‪ْ َ :‬‬
‫ﻣﻦ َ ﱡ‬ ‫َ‬ ‫ﻗﺒﻮرﻫﻢ؛ » َ ُ َ ُ‬
‫ُ‬ ‫ﻳﻤﺘﺤﻦ ِﺑﻪ ﱠ ُ‬
‫وﻫﻮ ﱠاﻟﺬي ُ ْ َ َ ُ‬
‫َ ُ َ‬

‫ﻋﲆ ُ َ َ َ ِ‬ ‫ﻣﻦ َ َ ِ ِ‬ ‫ﺷﻴﺦ ‪ِ ِ ِ -‬‬

‫ﳐﺎﻟﻔـﺔ‬ ‫وﻳﺮﺗﺐ َ َ‬ ‫أﻓﺎﺿﻞ ﱡ ُ‬
‫اﻟﺸﻴﻮخ‪-‬؛ َ ُ َ ﱢ ُ‬ ‫ﺑﻌﻴﻨﻪ‪ْ -‬‬ ‫ﻃﺎﻋﺔ!( َ ْ ٍ َ ْ‬ ‫ﻳﻮﺟﺐ ) َ َ َ‬‫ﻣﻦ ُ ِ ُ‬ ‫وﻗﺪ َ َ ْ ُ‬
‫رأﻳﺖ َ ْ‬ ‫)‪ْ َ َ (١‬‬
‫ﺑﺎﻹﺧﺮاج ِﻣﻦ َ ِ ِ‬
‫اﻟﺴﻠﻔﻴﺔ!!‬ ‫ِ‬
‫واﻟﻮﻋﻴﺪ‬ ‫ِ‬ ‫ﺑﻄﺎﻋﺘﻪ( ﱠ ْ ِ َ‬
‫اﻷﻣﺮ ) ِ َ َ ِ ِ‬
‫َِْ‬
‫ﱠ ﱠ‬ ‫ِ‬ ‫اﻟﺘﻬﺪﻳﺪ ﺑﺎﻹﺳﻘﺎط! َ َ‬
‫ﺧﻼف‪ِ َ -‬‬ ‫اﻟﺴﻠﻒ ‪ٌ ِ -‬‬‫ْﻬﺞ َ ِ‬ ‫َ َ ِ‬
‫ﺷﺪﻳﺪ‪!-‬‬ ‫ﻟـﻤﻨ َ ِ ﱠ‬ ‫وﻫﺬا َ‬ ‫َ‬
‫ُﻮﻋﻬﻢ ِ َ ْ َ ِ ِ‬
‫ﻷﺷﻴﺎﺧﻬﻢ؟!!‬ ‫وﺧﻨ َ ُ‬‫ﺣﺰﺑﻴﺘﻬﻢ‪ُ َ ،‬‬ ‫وﺑﲔ ﻣﻦ َﻧﻨ َ ِ ُ ِ‬
‫ْﺘﻘﺪ ْ ِ ﱠ َ ُ‬
‫َُ ِ‬
‫واﳊﺎﻟﺔ َﻫﺬه‪ْ َ -‬ﺑﻴﻨَﻨﺎ َ َ ْ َ َ ْ‬ ‫َِ ﱠ‬
‫وإﻻ؛ َ َﻓﲈ َ ْ ُ‬
‫اﻟﻔﺮق ‪َ َ -‬‬
 ‫‪٥٨‬‬

‫ﺑﻌﺚ ِ ُ‬
‫ﻓﻴﻜﻢ؟‬ ‫اﻟﺬي ُ ِ َ‬
‫اﻟﺮﺟﻞ ﱠ ِ‬
‫ﺗﻘﻮل ِﰲ َﻫﺬا ﱠ ُ ِ‬
‫وﻳﻘﺎل‪َ :‬ﻣﺎ َ ُ ُ‬ ‫وﻣﻦ َ ِ ﱡ‬
‫ﻧﺒﻴﻚ؟ َ ُ َ‬ ‫ِ ُ‬
‫دﻳﻨﻚ؟ َ َ ْ‬
‫ﻋﺒﺪ اﷲ َ َ ُ ُ‬
‫ورﺳﻮﻟُﻪ‪،‬‬ ‫َﻓـ)= > ? @ ‪َ َ ،(B A‬ﻓﻴُﻘــﻮل‪ُ :‬ﻫــ َﻮ َ ْ ُ‬
‫واﺗﺒﻌﻨﺎه«)‪.(١‬‬ ‫واﳍﺪى؛ ﱠ‬
‫ﻓﺂﻣﻨﺎ ﺑﻪ ﱠ‬ ‫ِ‬
‫ﺑﺎﻟﺒﻴﻨﺎت ُ‬ ‫ﺟﺎءﻧﺎ ﱢ‬
‫ِ‬ ‫اﻟﺮﺳﻮل( َﻣﻦ ذﻛﺮه ِﻣﻦ اﻟﺼﺤﺎﺑ ِﺔ‬
‫ِ‬ ‫ذﻛﺮ َ َ َ‬
‫واﻟﻌﻠـﲈء‪:‬‬
‫واﻷﺋﻤﺔ واﻟﺘﺎﺑﻌﲔ ُ‬ ‫ﱠ‬ ‫ﺑﺪل )‬ ‫وﻟﻮ َ َ َ‬
‫ٍ‬ ‫ﻳﻨﻔﻌﻪ ذﻟﻚ! وﻻ ﻳﻤﺘﺤﻦ ﰲ ِ ِ‬
‫اﻟﺮﺳﻮل«‪.‬‬‫ﺑﺸﺨﺺ ﻏﲑ ﱠ‬ ‫ﻗﱪه‬ ‫ُ‬ ‫ُ‬ ‫ﱂ َُْ‬
‫أوﺳـﻊ َ ِ ِ‬ ‫ِ‬ ‫اﻟﻴﲈﲏ ِﰲ » ﱠ ْ ِ‬
‫ِ‬ ‫ِ‬
‫ﻣـﻦ َ ْ َ ِ ْ َ‬
‫أودﻳـﺔ‬ ‫اﻟﺘﻨﻜﻴـﻞ« )‪ْ » :(٦/١‬‬ ‫اﻟﻌﻼﻣﺔ ُ َ ﱢ ﱡ‬
‫اﳌﻌﻠﻤﻲ َ َ ﱡ‬ ‫ﻗﺎل َ ﱠ َ ُ‬‫وﻗﺪ َ َ‬
‫ََْ‬
‫اﻟﻐﻠﻮ ِﰲ َ َ ِ‬ ‫ِ‬
‫اﻷﻓﺎﺿﻞ‪.‬‬ ‫اﻟﺒﺎﻃﻞ‪ ُ ُ :‬ﱡ‬‫َ‬
‫اﳊـﻖ ِ ُ ْ‬
‫ﺑـﺒﻐ ِ‬
‫ﺾ‬ ‫رده إﱃ ﱢ‬ ‫ُ‬ ‫أﺳﻠﺤﺘﻪ‪ِ ْ :‬‬
‫ﻳﺮﻣﻲ اﻟﻐﺎﱄ ﱠ‬ ‫ِ‬ ‫ِ‬
‫ﳛـﺎول ﱠ‬ ‫ﻛـﻞ َﻣـﻦ‬ ‫أن َ ْ َ‬ ‫أﻣﴣ‬
‫وﻣﻦ َ‬
‫ِ‬
‫وﻣﻌﺎداﲥﻢ!!«‪.‬‬ ‫ِ‬
‫اﻷﻓﺎﺿﻞ‬ ‫ِ‬
‫أوﻟﺌﻚ‬
‫ِ‬
‫اﻟﻨﺼﻴﺤﺔ واﻟﺘﻌﻴﲑ«‬
‫اﳊﻨﺒﲇ ﰲ »اﻟﻔﺮق ﺑﲔ ﱠ‬ ‫اﺑﻦ َ َ ٍ‬
‫رﺟﺐ‬ ‫ُ‬ ‫أﲨﻞ ﻣﺎ َ‬
‫وﻣﺎ َ‬
‫ﱡ‬ ‫اﳊﺎﻓﻆ ُ‬ ‫ﻗﺎل‬
‫ﻛﻠﻪ ِﻣـﻦ ﻏـﲑ ُﺷـﺬوذ‬
‫ﺑﺎﻟﻌﻠﻢ ﱢ‬
‫ِ‬ ‫َ‬
‫اﻹﺣﺎﻃﺔ‬ ‫وﻛﻠﻬﻢ ﻣﻌﱰﻓﻮن ﱠ‬
‫ﺑﺄن‬ ‫)ص‪-٨‬ﺑﺘﺤﻘﻴﻘﻲ(‪ » :‬ﱡ‬
‫اﳌﺘﻘـﺪﻣﲔ وﻻ ِﻣـﻦ‬ ‫أﺣـﺪ ِﻣـﻦ‬ ‫ادﻋـﺎه‬ ‫ٍ‬ ‫َ‬ ‫ٍ‬
‫ﱢ‬ ‫ٌ‬ ‫ﻣﺮﺗﺒـﺔ أﺣـﺪ ﻣـﻨﻬﻢ‪ ،‬وﻻ ﱠ ُ‬ ‫ﳾء ﻣﻨﻪ ﻟﻴﺲ ﻫـﻮ‬
‫ِ‬ ‫اﳌﺠﻤﻊ ﻋﲆ ِ ْ ِ ِ‬
‫اﳊـﻖ‬
‫ﱠ‬ ‫وﻓـﻀﻠﻬﻢ َ ْ َ ُ َ‬
‫ﻳﻘﺒﻠـﻮن‬ ‫ﻋﻠﻤﻬﻢ‬ ‫اﻟﺴﻠﻒ ُ ْ َ ُ‬
‫أﺋﻤﺔ ﱠ َ‬
‫اﳌﺘﺄﺧﺮﻳﻦ؛ ﻓﻠﻬﺬا ﻛﺎن ﱠ ُ‬
‫ﱢ‬
‫وأﺗﺒـﺎﻋﻬﻢ َ ِ‬
‫ﺑﻘﺒـﻮل‬ ‫ﻮﺻ َ‬ ‫ً‬ ‫ِ‬
‫أﺻـﺤﺎﲠﻢ ْ َ َ ُ‬
‫َ‬ ‫ﻮن‬ ‫وﻳ ُ‬
‫ﺻﻐﲑا)‪ُ ،(٢‬‬ ‫وإن ﻛﺎن‬‫أورده ﻋﻠﻴﻬﻢ‪ْ ،‬‬
‫ﻣـﻤﻦ َ ُ‬
‫ﱠ ْ‬
‫ﻏﲑ ِ‬
‫ﻇﻬﺮ ﰲ ِ‬
‫ﻗﻮﳍﻢ«‪.‬‬ ‫اﳊﻖ إذا َ َ َ‬ ‫ﱢ‬

‫رﲪﻪ اﷲ‪.-‬‬ ‫ِ‬

‫)‪» (١‬ﺳﻠﺴﻠﺔ اﻷﺣﺎدﻳﺚ اﻟﺼﺤﻴﺤﺔ« )‪- (٢٦٢٨‬ﻟﺸﻴﺨﻨﺎ اﻟﻌﻼﻣﺔ اﻷﻟﺒﺎﲏ ‪ُ -‬‬
‫ِ‬ ‫ﻛﺎن ) ِ ً ِ‬ ‫واﻧﻈﺮ ﻗﺼﺔ ﱠ ُ ْ ِ‬
‫اﻷﻧﺒـﺎري‬
‫ﱢ‬ ‫ﻟﻠﺤﺎﻓﻆ اﻹﻣﺎم اﺑـﻦ‬ ‫ْﺪﻣﺎ َﺻ ﱠﺤﺢ‬
‫ﺻﻐﲑا(‪-‬ﻋﻨ َ َ‬
‫ﻟـﲈ َ َ َ‬ ‫اﻟﺪارﻗﻄﻨﻲ ‪ -‬ﱠ‬
‫َ‬ ‫)‪ ُ (٢‬ﱠ‬
‫ﻓﻘﺒﻞ ﻫﺬا ﻣﻦ ذاك‪ :-‬ﰲ »ﺗﺎرﻳﺦ ﺑﻐﺪاد« )‪.(١٨٣/٣‬‬ ‫ﺟﻠﻴﻞ ‪َ ِ َ -‬‬
‫ٌ‬ ‫ﻛﺒﲑ(‬ ‫ﺑﻌﺾ َ َ ِ‬
‫إﻣﺎم ) ٌ‬
‫ﻏﻠﻄﻪ‪ ،‬وﻫﻮ ٌ‬ ‫َْ َ‬
‫ُ‬
‫واﻧﻈﺮ ﻣﺎ ﺳﻴﺄﰐ )ص‪.(٢٤٠‬‬
‫‪٥٩‬‬

‫اﻷﻟﺒﺎﲏ ﰲ »اﻟﺴﻠﺴﻠﺔ اﻟﺼﺤﻴﺤﺔ« )‪:(١٩٠/١‬‬

‫ﱡ‬ ‫اﻹﻣﺎم‬
‫ُ‬ ‫وﻗﺎل ُ‬
‫ﺷﻴﺨﻨﺎ‬
‫ِ‬
‫وﻋﻘﻴﺪﺗـﻪ ْ ِ‬ ‫ِ‬ ‫ﻗﻴﺎدة ِ‬
‫ﻟﻐـﲑ ﻣﻌـﺼﻮم‬ ‫وﺗﻔﻜـﲑه‪،‬‬ ‫ﻋﻘﻠـﻪ‪،‬‬ ‫أن ﻻ ُ َ ﱢ َ‬
‫ﻳﺴﻠﻢ َ‬ ‫ِ‬
‫اﳌﺴﻠﻢ‪ْ ...‬‬ ‫»ﻋﲆ‬
‫‪-‬ﻣﻬﲈ ﻛﺎن ُ ُ‬
‫ﺷﺄﻧﻪ‪...«-‬‬

‫ُ‬
‫ﻧﻘﺒـﻞ ﺧﻄـﺄ‬ ‫اﳊﻤﺪ‪ -‬ﻻ‬
‫ُ‬ ‫ﺑﻌﺪ‪» :-‬ﱠأﻧﻨﺎ ‪-‬وﷲ‬ ‫ﻗﺒﻞ ِ‬
‫وﻣﻦ ُ‬ ‫اﳉﻤﻴﻊ ‪ِ -‬ﻣﻦ ُ‬ ‫‪ِ َ ْ َ ْ ...‬‬
‫وﻟﻴﻌﻠﻢ‬
‫ُ‬
‫اﻟﻮﻫﺎب)‪...(٢‬‬
‫اﺑﻦ ﻋﺒﺪ ّ‬
‫ﺗﻴﻤﻴﺔ‪ ،‬وﻻ َ‬
‫اﺑﻦ ﱠ‬‫أﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬وﻻ َ‬
‫أي ﻋﺎﱂٍ)‪ ،(١‬وﻻ َ‬
‫ﱢ‬
‫ﻣﻮﻗﻒ َ ِ‬ ‫ﻋﻠﺖ ِ ُ‬ ‫ِ‬
‫أﺧﻄﺎﺋﻬﻢ ‪-‬ﻣﻬﲈ َ َ ْ‬ ‫وﻧﻘﻒ ِﻣﻦ‬
‫َِ ُ‬
‫َ ﱠ‬
‫اﻟﺴﻠﻒ ﻣﻨﻬﺎ‪.‬‬ ‫ﻣﻨﺎزﳍﻢ‪-‬‬
‫اﻟﺒﺒﻐﺎوﻳـﺔ‪ ،‬ﱠ ِ‬
‫واﻟﺘﻘﻠﻴـﺪ اﻷﻋﻤـﻰ‪،‬‬ ‫واﳊﻤﺪ ﷲ‪ -‬ﻋﲆ َ ْ ِ ﱠ‬
‫ُ‬ ‫رﺑﻴﻨﺎ ‪-‬‬ ‫وﻟﺴﻨﺎ َ ْ َ َ‬
‫ﺑﺒﻐﺎوات‪ ،‬وﻻ ُ ﱢ‬
‫اﻷﻫﻮج«)‪.(٣‬‬ ‫ﱡ ِ‬
‫واﻟﺘﻌﺼﺐ ْ َ ِ‬

‫ِ‬
‫وإﻛﺒﺎرﻧﺎ‪.‬‬ ‫ِ‬
‫وﺗﻘﺪﻳﺮﻧﺎ‪،‬‬ ‫ِ‬
‫اﺣﱰاﻣﻨﺎ‪،‬‬ ‫)‪ (١‬ﻣﻊ‬
‫واﻟﻮادﻋﻲ‪،‬‬
‫ﱢ‬ ‫واﻷﻟﺒﺎﲏ‪،‬‬
‫ﱢ‬ ‫ﻛﺎﺑﻦ ﺑﺎز‪،‬‬ ‫ﺗﻔﺎوت ِ ِ ِ‬
‫ﻣﺮاﺗﺒﻬﻢ‪-‬؛ ِ‬ ‫ِ‬
‫ﺑﻌﺪﻫﻢ ‪ -‬ﱠﳑﻦ َ‬
‫دوﳖﻢ‪ -‬ﻋﲆ‬ ‫ﻋﻤﻦ َ‬ ‫ً‬
‫ﻓﻀﻼ ﱠ‬ ‫)‪(٢‬‬
‫َْ‬
‫واﻟﻔﻮزان‪ ،‬واﳌﺪﺧﲇ‪ ،‬و‪ ..‬و‪...‬‬
‫أﻣﻮاﲥﻢ‪...-‬‬ ‫ﺣﻔﻆ اﷲُ أﺣﻴﺎءﻫﻢ‪ِ ،-‬‬
‫ورﺣﻢ‬ ‫‪ِ -‬‬
‫َُ‬ ‫َُ‬
‫ﻛﺘﺎﺑـﻪ »ﻓـﻀﺎﺋﺢ وﻧـﺼﺎﺋﺢ‪«..‬‬ ‫ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ ﻣﻘﺒﻞ ﺑـﻦ ﻫـﺎدي اﻟـﻮادﻋﻲ ‪ِ -‬‬
‫رﲪـﻪ اﷲُ‪ -‬ﰲ ِ‬ ‫ُ‬ ‫وﻗﺎل‬
‫ُ‬ ‫ُ‬
‫)ص‪:(١٢٦‬‬
‫رﺑﻴﻌﺎ(؛ ﻟﻜﻦ‪ :‬ﺗﺴﺘﻔﻴﺪون ِﻣﻦ ِ‬
‫ﻋﻠﻤﻪ‪.«..‬‬ ‫اﻟﺸﻴﺦ ) ً‬
‫َ‬ ‫أن ُ َ ﱢ ُ‬
‫ﺗﻘﻠﺪوا‬ ‫أﻃﻠﺐ ﻣﻨﻜﻢ ْ‬ ‫»وأﻧﺎ ﻻ‬
‫ْ‬ ‫ُ‬
‫ﻗﻠﺖ‪:‬‬
‫ُ‬
‫ِ‬ ‫ﻛﻞ أﻫﻞ ِ‬ ‫ِ‬ ‫ُ ِ‬
‫اﻟﺜﻘـﺎت ﱠ َ ﱢ‬
‫اﻟـﺴﻠﻔﻴﲔ؛ وﻟﻴـﺴﺖ‬ ‫اﻟﻌﻠﻢ ﱢ‬ ‫ﻋﺎﻣﺔ ﰲ ُ ﱢ‬ ‫رﲪﻪ اﷲُ‪ ِ -‬ﱠ ْ َ‬
‫ﺑﺸﻘﻴﻬﺎ‪ -‬ﱠ ٌ‬ ‫ﻣﻨﻪ ‪ُ -‬‬‫اﻟﻨﺼﻴﺤﺔ ُ‬ ‫وﻫﺬه‬
‫واﺣﺪ ‪-‬ﻣﻨﻬﻢ‪ِ -‬‬
‫ﺑﻌﻴﻨﻪ‪...‬‬ ‫ٍ‬ ‫ﱠ ً‬
‫ﺧﺎﺻﺔ ﰲ‬
‫)‪» (٣‬إزﻫﺎق أﺑﺎﻃﻴﻞ‪) «..‬ص‪ (١٢-١١‬ﻟﻠﺸﻴﺦ رﺑﻴﻊ ﺑﻦ ﻫﺎدي اﳌﺪﺧﲇ ‪ -‬ﱠ َ ُ‬
‫وﻓﻘﻪ اﷲُ‪.-‬‬
 ‫‪٦٠‬‬

‫‪ ‬‬
‫وأﻛﱪﻫﺎ َ ِ َ ً‬
‫ﻓﺎﺋﺪة‬ ‫وأﺟﻠﻬﺎ‪ْ َ َ ،‬‬
‫اﳊﻖ‪ َ َ َ ،‬ﱢ َ‬ ‫أﻋﻈﻢ َ ْ َ ِ‬
‫أﻗﻼم َ ﱢ‬ ‫ﻣﻦ َ ْ َ ِ‬ ‫ﺑﺼﲑة َ ﱠ ِ‬
‫أن ْ‬
‫ﻋﲆ ِذي ِ ٍ‬
‫َ َ‬ ‫ﳜﻔﻰ َ َ‬ ‫ﻟﻴﺲ َ ْ َ‬‫َْ َ‬
‫أﺑﺎﻃﻴـﻞ ُ ِ ِ‬ ‫وﻛـﺸﻒ َ ِ‬
‫اﳌﺤﻘـﲔ‪ِ ْ َ ،‬‬ ‫ﺳـﻨﺔ ُ ِ ﱢ‬‫ورﻓﻊ ﱠ ِ‬ ‫ﻋﲆ ُ ِ ِ‬
‫اﳌﺒﻄﻠـﲔ‬ ‫ِ ْ‬ ‫َ‬ ‫َ‬ ‫اﳌﺒﻄﻠﲔ‪ُ ِ ْ َ َ ،‬‬ ‫اﻟﺮد َ َ ْ‬
‫ﻗﻠﻢ ﱠ ﱢ‬ ‫وﻧﻔﻌﺎ‪َ َ َ » :‬‬
‫ََْ ً‬
‫ﻋﻦ‬ ‫وﲥﺎﻓﺘﻬﻢ‪ِ ِ ُ ُ َ ،‬‬
‫وﺧﺮوﺟﻬﻢ َ ِ‬ ‫ﺗﻨﺎﻗﻀﻬﻢ‪ِ ِ ُ َ َ ،‬‬ ‫ِ‬
‫وﺑﻴﺎن َ َ ُ ِ ِ‬ ‫أﻧﻮاﻋﻬﺎ َ َ ِ‬
‫وأﺟﻨﺎﺳﻬﺎ‪َ َ َ ،-‬‬
‫ِ‬ ‫ﻋﲆ ْ ِ َ ِ‬
‫اﺧﺘﻼف َ ْ َ َ َ ْ‬ ‫‪ََ-‬‬
‫ِ‬ ‫اﳊﻖ‪ِ ُ ،‬‬
‫ودﺧﻮﳍﻢ ِﰲ َ‬
‫اﻟﺒﺎﻃﻞ‪.‬‬ ‫َّ َ ُ‬
‫ﻧﻈﲑ ُ ُ ِ‬
‫اﳌﻠﻮك ِﰲ َ َ‬ ‫ِ‬ ‫اﻟﻘﻠﻢ ‪ِ -‬ﰲ َ ْ َ‬
‫اﻷﻧﺎم‪.‬‬ ‫اﻷﻗﻼم‪ُ َ -‬‬ ‫وﻫﺬا َ َ ُ‬
‫َ َ‬
‫اﳌﺤﺎرﺑﻮن َ ْ َ ِ ِ‬
‫ﻷﻋﺪاﺋﻬﻢ‪.‬‬ ‫اﻟﺮﺳﻞ‪َ ُ ِ َ ُ ،‬‬ ‫ْ ِ‬
‫ﺟﺎءت ِﺑﻪ ﱡ ُ‬
‫َ ِ‬ ‫ِ ِ‬
‫اﻟﻨﺎﴏون َﳌﺎ َ َ‬
‫اﳊﺠﺔ ﱠ ُ‬ ‫وأﺻﺤﺎﺑﻪ َأ ْ ُ‬
‫ﻫﻞ ُ ﱠ‬ ‫ََ ْ َ ُُ‬
‫اﳊﺴﻨﺔ‪ِ َ ُ ِ ُ ،‬‬ ‫ﺑﺎﳊﻜﻤﺔ َ ِ َ ِ‬
‫ِ ِ‬
‫ﻋـﻦ‬
‫ﺧـﺮج َ ْ‬ ‫اﳌﺠـﺎدﻟﻮن َ ْ‬
‫ﳌـﻦ َ َ َ‬ ‫َ‬ ‫اﻟﺪاﻋﻮن ِإﱃ اﷲ ِ ْ َ َ ْ‬
‫واﳌﻮﻋﻈﺔ َ َ َ‬ ‫وﻫﻢ ﱠ ُ َ‬ ‫َ ُ‬
‫ﺑﺄﻧﻮاع ِ َ‬
‫اﳉﺪال‪.‬‬ ‫ِ ِِ‬
‫ﺳﺒﻴﻠﻪ ِ َ ْ َ ِ‬ ‫َ‬
‫ﻓﻬـﻢ ِﰲ‬ ‫ﻟﻜﻞ ُ َ ِ ٍ ِ‬ ‫ﻋﺪو ِ ُ ﱢ‬ ‫ﻜﻞ ِ‬ ‫ِ‬
‫ﻟﻠﺮﺳـﻞ؛ َ ُ‬
‫ﳐﺎﻟﻒ ﱡ ُ‬ ‫ﻣﺒﻄﻞ‪ ُ َ ،‬ﱞ‬ ‫ﺣﺮب ﻟ ُ ﱢ ُ ْ‬ ‫وأﺻﺤﺎب َﻫﺬا َ َ ِ‬
‫اﻟﻘﻠﻢ َ ْ ٌ‬ ‫ََ ْ َ ُ‬
‫اﻷﻗﻼم ِﰲ َ ْ ٍ‬
‫أﺻﺤﺎب َ ْ َ ِ‬ ‫ﻣﻦ َ ْ َ ِ‬ ‫ِ‬ ‫َ ْ ٍ‬
‫ﺷﺄن«)‪.(١‬‬ ‫وﻏﲑﻫﻢ ْ‬ ‫ﺷﺄن‪ُ ُ ْ َ َ ،‬‬
‫ﻣـﻦ َ ْ‬ ‫ﻳﻜـﺎد َ ِ‬ ‫ﻣـﻦ َ َ ِ‬ ‫ﻛﻞ ﱠ ٍ ِ‬
‫ﻳـﺸﻮب َ َ َ ُ‬
‫ﻃﺎﻋﺘـﻪ‬ ‫أن َ ُ َ‬ ‫اﻟﺒـﴩ ﻻَ َ َ ُ َ ْ ُ‬
‫ﻳـﺴﻠﻢ َ‬ ‫ﻣﻜﻠـﻒ َ‬ ‫ﻛﺎن ُ ﱡ ُ‬‫ﻟـﲈ َ َ‬ ‫َو » َ ﱠ‬
‫ذﻟﻚ ُ ِ ُ‬
‫ﻳﻮﺟـﺐ َأﻻﱠ‬ ‫ﻷن َ ِ َ‬‫اﻟﻄﺎﻋﺔ؛ ِ َ ﱠ‬
‫ﳏﺾ ﱠ َ‬
‫ِ‬
‫ﻳﻘﺒﻞ ِإﻻﱠ َ ٌ‬
‫ﻃﺎﺋﻊ َ ْ َ‬ ‫ﺳﺒﻴﻞ إِ َﱃ َأﻻﱠ ُ ْ َ َ‬
‫ﻳﻜﻦ َ ِ ٌ‬ ‫ِ ِ ٍ‬
‫ﺑﻤﻌﺼﻴﺔ‪َ :‬ﱂ ْ َ ُ ْ‬
‫َ ْ َ‬
‫ﻳﻘﺒﻞ َ َ ٌ‬
‫أﺣﺪ!‬ ‫ََُْ‬
‫ﻛﻞ َ ٍ ِ‬ ‫ﺳﺒﻴﻞ ِ َإﱃ َ ُ ِ‬
‫ﻳﺮد َ َ ٌ‬
‫أﺣﺪ!‬ ‫ﻷﻧﻪ ُ ِ ُ‬
‫ﻳﻮﺟﺐ َأﻻﱠ ُ َ ﱠ‬ ‫ﻋﺎص؛ َ ﱠ ُ‬ ‫ﻗﺒﻮل ُ ﱢ‬ ‫وﻫﻜﺬا؛ ﻻَ َ ِ َ‬
‫َ َ َ‬

‫اﺑﻦ َ ﱢ‬
‫اﻟﻘﻴﻢ‪.‬‬ ‫اﻟﻘﺮآن« )ص‪ِ َ ِ ِ (٢١٠‬‬
‫ﻟﻺﻣﺎم ْ ِ‬ ‫اﻟﺘﺒﻴﺎن ِﰲ َ ْ َ‬
‫أﻳﲈن ُ ْ‬ ‫)‪ » (١‬ﱢ ْ َ‬
‫‪٦١‬‬

‫ِ‬
‫ﻓـﺎﺣﺘﻴﺞ ِإﱃ ﱠ ْ ِ ِ‬ ‫اﻟﻌـﺪل‪ ،‬ورد َ ِ‬
‫اﻟﺘﻔـﺼﻴﻞ‬ ‫اﻟﻔﺎﺳـ ِﻖ؛ َ ْ َ‬ ‫ﺑﻘﺒـﻮل َ ْ ِ َ َ ﱢ‬
‫ﺗﻌـﺎﱃ‪ِ ُ َ ِ -‬‬
‫أﻣﺮ اﷲُ ‪َ َ َ -‬‬‫وﻗﺪ َ َ َ‬
‫ََْ‬
‫وﺻﻮاﺑﺎ‪َ ،‬ﺣﻘﺎ َ َ ِ ً‬
‫وﺑﺎﻃﻼ‪.-‬‬ ‫وﺑﺪﻋﺔ‪ً َ ،‬‬
‫ﺧﻄﺄ َ َ ً‬ ‫ﺳﻨﺔ َ ِ ْ َ ً‬ ‫ِ ِ‬
‫َ ْ َِ‬
‫ﻟﻮﺻﻔﻬﲈ)‪ ُ - «(١‬ﱠ ً‬
‫ﺑﺎب ﱠ ْ ِ‬ ‫اﻷﻣﺮ َ َ ِ‬ ‫ِِ‬
‫واﻟـﺮد‪-‬‬
‫اﻟﻨﻘـﺪ َ ﱠ ﱢ‬ ‫اﳌﺘﻜﻠﻢ ‪ِ -‬ﰲ َ ِ‬
‫ﻋﲆ ُ َ َ ﱢ‬ ‫اﻷﺻﻞ َ ِ َ‬
‫اﻟﻮاﺟﺐ َ َ‬ ‫ﻓﺈن َ ْ َ‬‫ﻛﺬﻟﻚ؛ َ ِ ﱠ‬ ‫وإذ َ ْ ُ‬ ‫َ‬
‫ﺑـﻼ َ َ ٍ‬ ‫ِ‬ ‫ِ ِ‬ ‫ﺑﻘﺪر َ ْ ِ َ‬
‫ﻛﻼﻣﻪ ِ َ ْ ٍ‬
‫واﳊـﺎل ‪ َ ِ -‬ﱡ‬
‫ﺗﺰﻳـﺪ‬ ‫اﻟﻮاﻗـﻊ َ َ‬ ‫واﻋﺘﺪال‪ِ ْ َ ِ َ ،‬‬
‫وﺑﺤﺴﺐ َﻣﺎ َ ْﻳﻘﻀﻴﻪ َ ُ‬ ‫َ ْ‬
‫أن َ ُ َ‬
‫ﻳﻜﻮن َ َ ُ ُ‬
‫إﺧﻼل‪.-‬‬ ‫َوﻻَ ِ ْ َ‬
‫ِ‬ ‫ﻷﺧﻼق ﱠ ِ‬ ‫اﳉﺎﻣﻊ ِ َ ْ َ‬ ‫اﻟﺒﻐﺪادي ِﰲ » ِ‬ ‫ِ‬ ‫ِ‬ ‫ََْ‬
‫اﻟـﺴﺎﻣﻊ«‬ ‫وآداب ﱠ‬ ‫اﻟـﺮاوي َ َ‬ ‫َ‬ ‫اﳋﻄﻴﺐ َ ْ َ ﱡ‬ ‫روى َ ُ‬ ‫وﻗﺪ َ َ‬
‫اﻹﻣـﺎم‬ ‫دﻣﺸﻖ« )‪َ (٣٦٥/٣٥‬ﻋﻦ ِ َ‬ ‫ﺗﺎرﻳﺦ ِ َ ْ‬ ‫ﻃﺮﻳﻘﻪ اﺑﻦ َ ِ‬
‫ﻋﺴﺎﻛﺮ ِﰲ » َ ِ‬ ‫ْ ُ َ‬
‫وﻣﻦ َ ِ ِ ِ‬ ‫ِ‬
‫)‪ْ َ ،(٣٠٠/٢‬‬
‫ﻗﻮﻟﻪ‪:‬‬ ‫ﻣﻌﲔ َ ْ َ‬ ‫ِﳛﻴﻰ ﺑﻦ ِ‬
‫َ‬ ‫َْ‬
‫ﻣﻨـﺬ َ ْ َ ِ‬ ‫رﺣـﺎﳍﻢ ِﰲ َ ﱠ ِ‬‫ﺣﻄـﻮا ِ َ َُ‬ ‫ﻋﲆ َ ْ َ ٍ‬
‫ﻣـﻦ‬
‫أﻛﺜـﺮ ْ‬ ‫َ‬ ‫اﳉﻨـﺔ ُ ْ ُ‬ ‫ﻗـﺪ َ ﱡ‬ ‫أﻗـﻮام َ َ ﱠ ُ‬
‫ﻟﻌﻠﻬـﻢ َ ْ‬ ‫» ِ ﱠإﻧﺎ َ َ ْ َ ُ‬
‫ﻟﻨﻄﻌﻦ َ َ‬
‫ﺳﻨﺔ‪.«..‬‬ ‫ﻣﺌﺘﻲ َ ٍ‬ ‫ِ‬
‫ََ ْ َ‬
‫ِ‬ ‫ﻣﺼﻠﺤﺔ ﱠ ْ ِ‬
‫ﺑﲔ َ ِ‬
‫اﻟﻐ ُ ﱢ‬
‫ﻠـﻮ‬ ‫وﺑـﲔ ُ‬
‫ﺟﻬﺔ‪َ ْ َ َ ،-‬‬ ‫ﻣﻦ ِ َ‬‫واﻟﺮد ‪ْ -‬‬
‫اﻟﻨﻘﺪ َ ﱠ ﱢ‬ ‫اﳊﺘﻢ‪ :‬ﱠ ْ ِ ُ‬
‫اﻟﺘﻔﺮﻳﻖ َ ْ َ َ ْ َ‬ ‫ﻓﺎﻟﻮاﺟﺐ َ ْ ُ‬ ‫َ َ ِ ُ‬
‫ﻋﻠﻴﻪ ‪ِ -‬ﻣﻦ ِ ٍ‬ ‫اﳌﻨﺘﻘﺪ‪ِ َ ،‬‬ ‫ِ‬ ‫واﻟﺘﺸﺪﻳﺪ‪ِ َ ُ ،‬‬ ‫ﱢْ ِ ِ‬
‫أﺧﺮى‪.-‬‬ ‫ﺟﻬﺔ ُ ْ َ‬‫ْ َ‬ ‫واﳌﺮدود َ َ ْ‬‫اﳊﺪ ِﰲ ُ ْ َ َ َ ْ ُ‬ ‫وﳎﺎوزة َ ﱢ‬ ‫َ َ‬ ‫َ‬
‫ﻧﻘﻮل ِ ِ‬
‫ﻓﻴﻪ‪ َ » :‬ﱞ‬ ‫ﻓﻤﻦ َ ُ ُ‬
‫ﺿﺎل«‪.‬‬ ‫ََ‬
‫ِ‬
‫َ ْأو‪ٌ َ ْ ُ » :‬‬
‫ﻣﺒﺘﺪع«‪.‬‬

‫َ ْأو‪ٌ ِ َ ْ ُ » :‬‬
‫ﻣﻨﺤﺮف«‪.‬‬
‫اﻟـﴩع ا ﱠ ِ‬
‫ﻟـﴩﻳﻒ‪ُ َ ْ َ َ ،‬‬
‫وأﺣﻜـﺎم‬ ‫ﺗﺄذن َﻟﻨﺎ ِ ِﺑﻪ َ ْ َ ُ‬
‫أوﺻﺎف ﱠ ْ ِ‬ ‫ﻧﻘﻮﻟﻪ ‪ِ-‬ﻓﻴﻪ‪ِ ْ َ ِ -‬‬
‫ﺑﺤﺴﺐ َﻣﺎ َ ْ َ ُ‬ ‫ِ ﱠإﻧﲈ َ ُ ُ ُ‬

‫ﻟﻠﺨﻄﻴﺐ ْ َ ِ‬
‫ﻋﻠﻢ اﻟﺮواﻳﺔ« )‪ِ َ ِ (٣١٧/١‬‬
‫ِ‬ ‫ِ‬
‫اﻟﺒﻐﺪادي‪.‬‬
‫َ‬ ‫اﻟﻜﻔﺎﻳﺔ ِﰲ ْ ِ ﱢ َ َ‬
‫)‪َ َ » (١‬‬
 ‫‪٦٢‬‬

‫ﻋﻠﻴﻨﺎ‪ِ ِ -‬‬ ‫أﻏﺮاض ُ ُ ِ‬

‫ﻧﻔﻮﺳﻨﺎ )!(‪ْ َ ،‬أو َ ْ َ ِ ُ‬ ‫اﳊﻨﻴﻒ؛ َﻻ ِﺑﲈ ُ ِ ِ‬
‫اﻟﺪﻳﻦ ِ‬
‫ﻓﻴـﻪ‪-‬‬ ‫ﲣﺘﻠﻂ ‪َ ْ َ َ -‬‬ ‫ِ‬ ‫ﲤﻠﻴﻪ ) ُ‬
‫ﺑﻌﺾ(‬ ‫َ ْ‬ ‫ﱢ ِ َ‬
‫أﻫﻮاؤﻧﺎ!!!‬
‫ُ‬ ‫ﲢﻤﻠﻨﺎ ﻋﻠﻴﻪ‬ ‫ِﱠ ُ‬
‫ﻧﻴﺎﺗﻨﺎ!! أو ُ‬
‫اﳌﺆﻣﻦ ﻻ ْ ِ‬
‫ِ‬ ‫َِ ﱠ‬
‫ﻳﺸﻔﻲ َ ْ َ‬
‫ﻏﻴﻈﻪ«)‪.(١‬‬ ‫ﻓﺈن » ُ ْ َ َ‬
‫ﻋﺒـﺪ َ ِ‬ ‫ِ‬ ‫أرﺷﺪ ِ َ ِ‬
‫اﻟﻌﺰﻳـﺰ ﺑـﻦ َﺑـﺎز‬ ‫ﲈﺣﺔ ُأﺳﺘﺎذﻧﺎ ﱠ ْ‬
‫اﻟـﺸﻴﺦ َ ْ‬ ‫ﻋﲔ َﻣﺎ َ ْ َ َ ْ‬
‫إﻟﻴﻪ َﺳ َ َ ُ‬ ‫ﻛﻠﻪ‪ُ ْ َ -‬‬‫وﻫﺬا ‪ ُ -‬ﱡ ُ‬
‫َ َ‬
‫ﺑﻴﺎن ِ َ ِ‬ ‫اﻟﻔﺘﺎوى« )‪ِ ِ َ ِ -(٣١٣/٧‬‬
‫ﺑﻘﻮﻟﻪ‪ِ -‬ﰲ ِ‬
‫اﻟﺮد‪ َ ،‬ﱠ ْ‬
‫واﻟﻨﻘﺪ‪:-‬‬ ‫ﺻﻔﺔ ﱠ ﱢ‬ ‫ََ‬ ‫ْ‬ ‫‪ِ -‬ﰲ » َﳎ ْ ُﻤﻮع َ َ َ‬
‫ﲡـﺮﻳﺢ‪ْ َ ،‬أو‬
‫ﲥﺠـﻢ‪ْ َ ،‬أو َ ْ ِ‬ ‫وأﻟﻄـﻒ ِ َ ٍ‬
‫ﻋﺒـﺎرة‪ِ َ ْ َ ،‬‬
‫ٍ ِ ٍ‬ ‫ﻓﻴﻜﻮن َ ِ َ‬
‫دون َ َ ﱡ‬
‫إﺷـﺎرة؛ ُ َ‬
‫َ‬ ‫ﺑﺄﺣﺴﻦ َ َ َ‬ ‫ذﻟﻚ ِ َ ْ َ‬ ‫»ََ ُ ُ‬
‫اﻟﻘ ْ ِ‬ ‫َ َ ٍ‬
‫ﺷﻄﻂ ِﰲ َ‬
‫ﻋﻨﻪ‪.‬‬ ‫اﳊﻖ‪َ ،‬أو ِ ْ‬
‫اﻹﻋﺮاض َ ْ‬ ‫ﻳﺪﻋﻮ ِ َإﱃ َ ﱢ‬
‫رد َ ﱢ‬ ‫ﻮل َ ْ ُ‬
‫ٍ‬
‫زﻳــﺎدة ِﰲ َ َ‬ ‫ﻟﻸﺷــﺨﺎص)‪ ،(٢‬أو ﱢ ٍ ِ‬
‫ﺗﻌــﺮض ِ َ ْ َ‬
‫اﻟﻜــﻼم ﻻَ‬ ‫ﻟﻠﻨﻴــﺎت‪ْ َ ،‬أو ِ َ‬
‫اﲥــﺎم ﱢ ﱠ‬
‫َ‬ ‫ودون َ َ ﱡ ٍ‬
‫َ ُ َ‬
‫ُ َ ﱢ َ‬
‫ﻣﺴﻮغ َ َﳍﺎ«‪.‬‬
‫وﻗﺎل اﻹﻣﺎم اﺑﻦ اﳉﻮزي ﰲ ِ ِ‬
‫ﻛﺘﺎﺑﻪ »ﺗﻠﺒﻴﺲ إﺑﻠﻴﺲ« )ص‪ َ ُ - (١٢٠‬ﱢ ً‬
‫ﳏﺬرا‪:-‬‬ ‫ﱢ‬ ‫ُ ُ‬
‫ﺑﻌﻀﻬﻢ ﰲ ﺑﻌـﺾ ‪ً -‬‬
‫ﻃﻠﺒـﺎ‬ ‫أﺻﺤﺎب اﳊﺪﻳﺚ‪ :‬ﻗﺪح ِ‬ ‫ِ‬ ‫وﻣﻦ ﺗﻠﺒﻴﺲ إﺑﻠﻴﺲ ﻋﲆ‬‫» ِ‬
‫ُ‬
‫ﻗﺪﻣﺎء ﻫﺬه‬ ‫ََُ‬
‫اﺳﺘﻌﻤﻠﻪ ُ َ ُ‬ ‫ِ‬
‫واﻟﺘﻌﺪﻳﻞ )!( اﻟﺬي‬ ‫اﳉﺮح‬
‫ِ‬ ‫ﻟﻠﺘﺸﻔﻲ‪َ ُ ِ ْ ُ ،-‬‬
‫وﳜﺮﺟﻮن ذﻟﻚ َ َ َ‬
‫ﳐﺮج‬ ‫ﱠَ ﱢ‬
‫ِ‬ ‫ِ‬
‫ﺑﺎﳌﻘﺎﺻﺪ‪.-‬‬ ‫أﻋﻠﻢ‬ ‫ِ‬
‫اﻟﴩع ‪-‬واﷲ ُ‬ ‫اﻷﻣﺔ ﱠ ﱢ‬
‫ﻟﻠﺬب ﻋﻦ‬

‫ﻋﻤﻦ أﺧﺬوا ﻋﻨﻪ!‬ ‫ﻣﻘﺼﺪ ُ ِ‬

‫ِ‬ ‫ُ‬
‫ﺳﻜﻮﲥﻢ ﱠ‬
‫ُُ‬ ‫ﺧﺒﺚ ﻫﺆﻻء‪:‬‬
‫ْ‬ ‫ودﻟﻴﻞ‬

‫ﻋﲆ َ ِ ٍ ِ‬ ‫ﺗﻔﻀﻴﻞ ِ‬
‫)‪ُ ِ ْ َ » (١‬‬
‫اﳌﺮزﺑﺎن‪.‬‬ ‫اﻟﺜﻴﺎب« )ص‪ِ ْ (١٦‬‬
‫ﻻﺑﻦ ْ ُ َ‬ ‫ﻛﺜﲑ ﱠﳑﻦ َ ِ َ‬
‫ﻟﺒﺲ ﱢ َ‬ ‫اﻟﻜﻼب َ َ‬
‫ُ‬
‫ﺷـﻴﺦ اﻹﺳـﻼم‬ ‫وإﻻ؛ ﻓﻘﺪ ﻗﺎل‬ ‫اﻷﺻﻞ ﻋﲆ ﻣﺒﺪأ »ﻣﺎ ُ‬
‫ﺑﺎل أﻗﻮام‪...‬؟!«؛ ﱠ‬ ‫ُ‬ ‫)‪ (٢‬ﺑﺎﻋﺘﺒﺎر ﱠ‬
‫أن ذﻟﻚ ﻫﻮ‬
‫رﲪﻪ اﷲُ‪ -‬ﻛﲈ ﰲ »ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪:(٢٣٣/٢٨‬‬ ‫اﺑﻦ ﱠ َ‬
‫ﺗﻴﻤﻴﺔ ‪ُ -‬‬ ‫ُ‬
‫وﺗﻌﻴﻴﻨﻬﻢ‪.«...‬‬
‫َُ‬ ‫ذﻛﺮﻫﻢ‬
‫اﻗﺘﴣ ذﻟﻚ َ ُ‬ ‫اﻟﺘﺤﺬﻳﺮ ِﻣﻦ ﺗﻠﻚ اﻟﺒﺪع‪ِ ،‬‬
‫وإن َ‬ ‫ِ‬ ‫ﺑﺪ ِﻣﻦ‬
‫»ﻓﻼ ُ ﱠ‬
‫‪٦٣‬‬

‫ِ‬
‫ﳛﺪث ﻋـﻦ أﺑﻴـﻪ)‪- (١‬وﻛـﺎن‬ ‫ﺑﻦ َ ﱢ‬
‫اﳌﺪﻳﻨﻲ ُ َ ﱢ ُ‬ ‫ﻋﲇ ُ‬ ‫وﻣﺎ ﻛﺎن ُ ُ‬
‫اﻟﻘﺪﻣﺎء ﻫﻜﺬا؛ ﻓﻘﺪ ﻛﺎن ﱡ‬
‫ِ‬
‫اﻟﺸﻴﺦ ﻣﺎ ﻓﻴﻪ!«‪.‬‬ ‫ِ‬
‫ﺣﺪﻳﺚ‬ ‫ﺿﻌﻴﻔﺎ‪ ،-‬ﺛﻢ ُ‬
‫ﻳﻘﻮل‪ :‬وﰲ‬ ‫ً‬
‫اﳌــﻮﱃ‪ِ -‬ﰲ » ُأﺻــﻮل َ ِ‬
‫وﻗﻮاﻋــﺪ ِﰲ‬ ‫وﻓﻘــﻪ َ ْ َ‬ ‫ﻋﺒﻴــﺪ َ ِ ِ‬ ‫ََ َ‬
‫َ‬ ‫ُ‬ ‫اﳉــﺎﺑﺮي ‪ َ -‬ﱠ َ ُ‬ ‫وﻗــﺎل ﱠ ْ ُ‬
‫اﻟــﺸﻴﺦ ُ َ‬
‫ِ‬ ‫ََْ ِ‬
‫اﳌﻨﻬﺞ ﱠ َ ّ‬
‫اﻟﺴﻠﻔﻲ«‪:‬‬

‫ﻋﻨـﻪ ُ ﱠ ٌ‬
‫ﺳـﻨﺔ‪:‬‬ ‫ﺟﺎء َ ْ ُ‬
‫وﻛﻞ َﻣﺎ َ َ‬
‫)‪(٢‬‬
‫ﺳﻨﺔ‪ ُ َ ،‬ﱡ‬
‫ودﻋﻮﺗﻪ ُ ﱠ ٌ‬ ‫أﺻﻮﻟ ُﻪ ُ ﱠ ٌ‬
‫ﺳﻨﺔ‪ُ ُ َ ْ َ َ ،‬‬ ‫ﻛﺎن َﻫﺬا ُ ِ ُ‬
‫اﳌﺨﺎﻟﻒ ُ ُ ُ‬ ‫إن َ َ‬ ‫»ِ ْ‬
‫ﻋﲆ َ ﱠ ِ‬ ‫َِ ﱠ‬
‫ﻛﺮاﻣﺘﻪ‪.‬‬
‫وﲢﻔﻆ َ َ ُ‬ ‫زﻟﺘﻪ‪ُ َ ْ ُ َ ،‬‬ ‫ﻳﺮد‪َ ،‬وﻻَ ُ َ ُ‬
‫ﻳﺘﺎﺑﻊ َ َ‬ ‫ﻓﺈن َ َ َ ُ‬
‫ﺧﻄﺄه ُ َ ﱡ‬
‫ِ‬ ‫ِ‬ ‫ﻳﻌﺮف ِ ﱠ ِ‬ ‫ﻛﺎن َﺿﺎﻻ ُ ْ َ ِ ً‬ ‫َِْ‬
‫ﻗﺎﺋﻤـ ٌﺔ‪،‬‬
‫ﻋﻨـﺪه‪َ َ -‬‬ ‫وزﻧﺎ‪َ َ ،‬‬
‫وﱂ ْ َ ُ ْ‬
‫ﺗﻘـﻢ َ َﳍـﺎ ‪ُ َ ْ -‬‬ ‫ﻣﺒﺘﺪﻋﺎ‪ ،‬ﻻَ َ ْ ِ ُ ﱡ‬
‫ﻟﻠﺴﻨﺔ َ ْ ً‬ ‫وإن َ َ‬
‫ﻓﺈﻧـﻪ ﻳـﺮد َ ِ‬
‫ﻳـﺮد َﻋـﲆ اﳌﺒﺘﺪﻋـﺔ ﱡ ﱠ‬
‫اﻟـﻀﻼل‪،‬‬ ‫ﻛـﲈ ُ َ ﱡ‬‫ﻋﻠﻴـﻪ َ َ‬‫اﻟﻀﻼﻟﺔ‪ ِ َ :‬ﱠ ُ ُ َ ﱡ َ ْ‬
‫أﺻﻮﻟﻪ َﻋﲆ ﱠ َ‬ ‫ﻣﺆﺳﺴﺎ ُ ُ َ ُ‬
‫َُ ﱢ ً‬
‫أﻛـﱪ )‪َ َ (٣‬‬
‫ﻋـﲆ‬ ‫ﺗﺮﺗـﺐ َ ْ َ َ ٌ َ‬
‫ﻣﻔـﺴﺪة ْ َ ُ‬ ‫ﻣﻨـﻪ؛ ِإﻻﱠ ِ َإذا َ َ ﱠ َ‬‫واﻟﺘﺤﺬﻳﺮ ِ ْ‬
‫واﻹﻏﻼظ‪ ،‬ﱠ ِ‬
‫ﺑﺎﻟﺰﺟﺮ‪ْ َ َ ْ ِ َ ،‬‬ ‫وﻳﻘﺎﺑﻞ ِ ﱠ ْ‬
‫ََُ َُ‬
‫ﻫﺬا ﱠ ِ‬
‫اﻟﺘﺤﺬﻳﺮ«)‪..(٤‬‬
‫ْ‬ ‫َ‬

‫اﻧﻈﺮ »ﲥﺬﻳﺐ اﻟﺘﻬﺬﻳﺐ« )‪-٣١٥/٢‬ﻃﺒﻌﺔ اﻟﺮﺳﺎﻟﺔ(‪.‬‬ ‫)‪ُ (١‬‬

‫ِ‬ ‫ِ‬ ‫)‪ِ َ (٢‬‬
‫واﻟﺒﴩﻳﺔ ِإﻻﱠ ﺑِ ْ َ‬
‫ﺎﻟﻌﺼﻤﺔ!‬ ‫ﳚﺘﻤﻊ َ َ َ ِ ﱠ َ‬
‫ﻓﻬﺬا ﻻَ َ ْ َ ُ‬ ‫وإﻻﱠ‪َ َ َ :‬‬‫واﻟﻌﻤﻮم؛ َ ِ‬‫اﳉﻤﻠﺔ َ ُ ُ‬ ‫ﺣﻴﺚ ُ ْ َ ُ‬ ‫ﻣﻦ َ ْ ُ‬ ‫أي‪ْ :‬‬ ‫ْ‬
‫ﻧﻈﺮة َ ِ ٌ ِ‬ ‫)‪ِ ِ َ (٣‬‬
‫ﻏﺎﻟﻴﺔ‪... ({ z y x) ...‬‬ ‫ﻋﺎﻟﻴﺔ َ َ‬ ‫وﻫﺬه َ ْ َ ٌ َ‬ ‫َ‬
‫ﺿـﺒﻂ ِ ِ‬
‫ﺑﻌﻨﻮان‪» :‬اﳌﻮﻗـﻒ ِﻣـﻦ اﳌﺨـﺎﻟﻒ«؛ َ َ َ‬
‫ﻓﻴـﻪ‬ ‫ﳎﻠﺲ ُ‬‫وﻓﻘﻪ اﷲُ‪ٌ -‬‬ ‫ﻋﺒﻴﺪ اﳉﺎﺑﺮي ‪ -‬ﱠ َ ُ‬ ‫)‪ (٤‬وﻟﻠﺸﻴﺦ ُ َ ْ‬
‫ِ‬ ‫َ ََ َ ِ‬
‫ﺿﺒﻄﺎ َ َ ً‬
‫ﺣﺴﻨﺎ‪...‬‬ ‫أﺣﺴﺐ‪ً ْ َ -‬‬ ‫اﳌﺴﺄﻟﺔ ‪-‬ﻓﻴﲈ َ ْ ُ‬ ‫ْ‬
‫ِ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫أﻳﻀﺎ ِﰲ ) َ ْ‬
‫اﻟﺪﻋﻮة ﱠ َ ﱠ‬
‫اﻟﺴﻠﻔﻴﺔ«‪:‬‬ ‫أﺧﻄﺎر ُ ِ ُ‬
‫ﺗﻮاﺟﻪ ﱠ ْ َ َ‬ ‫ﻋﻦ َ ْ ٍ‬ ‫ﺣﻘﺎﺋﻖ ْ ﱠ‬
‫ﻋﻠﻤﻴﺔ َ ْ‬ ‫ﳎﻠﺴﻪ( » َ َ‬ ‫وﻗﺎل َ ْ ً‬ ‫ََ َ‬
‫ﺑﺪﻋﻴﺔ‪َ ،‬أو َﻏﲑ ِ ْ ِ ٍ‬
‫ﺑﺪﻋﻴﺔ‪َ ِ ،‬‬ ‫ِ‬ ‫اﳌﺨﺎﻟﻔﺎت ُ َ َ ِ‬ ‫»رد ُ َ َ َ ِ‬
‫اﻧﺘـﴩت َ َ َ ْ‬
‫وﺷـﺎﻋﺖ‬ ‫إذا ْ َ َ َ ْ‬ ‫ﱠ‬ ‫ﻛﺎﻧﺖ ِ ْ ﱠ ً ْ ْ َ‬ ‫ﺳﻮاء َ َ ْ‬‫اﻟﺼﻮاب‪ٌ َ ،‬‬ ‫وﳎﺎﻧﺒﺎت ﱠ َ‬ ‫َ َ‬ ‫َ ّ‬
‫ﻫﺬا ُ َ ِ ُ ِ‬ ‫ﻗﺎﺋﻠﻬﺎ ‪ً ِ َ -‬‬ ‫ِﰲ اﻟﻨﱠﺎس؛ ردت َ َ ِ‬
‫ﻋﲆ‬‫وﻣﺆﺻﻼ َ َ‬
‫اﻟﺴﻨﺔ‪ َ ُ َ ،‬ﱠ ً‬
‫أﻫﻞ ﱡ ﱠ‬‫ﻣﻦ َ ْ ِ‬ ‫اﳌﺨﺎﻟﻒ ْ‬ ‫ﺛﻢ إِ ْن َ َ‬
‫ﻛﺎن َ َ‬ ‫ﻣﻦ َﻛﺎن‪-‬؛ ُ ﱠ‬ ‫ﻛﺎﺋﻨﺎ َ ْ‬ ‫ﻋﲆ ِ َ‬ ‫ُ ﱠ‬
‫ﺣﻔﻆ َ ِ ِ‬ ‫ﺎﻟﻔﺘﻪ‪ ،‬ﻣﻊ ِ ْ ِ‬ ‫ﻋﲆ َ ﱠ ِ ِ‬ ‫وﻧﴩا‪ً ِ َ ،‬‬ ‫اﻟﺴﻨﺔ‪ً ِ ْ َ ،‬‬
‫ﻛﺮاﻣﺘـﻪ؛‬
‫َ َ‬ ‫وﺗﺮد ُﳐ َ َ ُ ُ َ َ‬
‫زﻟﺘﻪ‪ َ ُ َ ،‬ﱡ‬ ‫ﻳﺘﺎﺑﻊ َ َ‬ ‫ﻋﻨﻬﺎ؛ َ ِ ﱠ ُ‬
‫ﻓﺈﻧﻪ ﻻَ ُ َ َ ُ‬ ‫ودﻓﺎﻋﺎ َ ْ َ‬ ‫ودﻋﻮة‪ً ْ َ َ ،‬‬
‫ﺗﻌﻠﻴﲈ‪ً َ ْ َ َ ،‬‬ ‫ﱡ ﱠ‬
‫ﻋﺮﻓﻨ َُﺎه ِﻣـﻨ ُْﻬﻢ‪=،‬‬
‫ﻣﻦ َ َ ْ‬ ‫ﻃﺎﻟﺒﺎ ِ َ ّ‬
‫ﻟﻠﺤﻖ‪ْ َ ،‬ﺑﻞ َ َ‬
‫ﻫﺬا َ ْ‬ ‫ﳎﺘﻬﺪا‪ً ِ َ ،‬‬
‫ﻛﺎن ُ ْ َ ِ ً‬
‫أﻧﻪ َ َ‬ ‫ﻋﻠﻴﻪ َ ﱠ ُ‬
‫ِ‬
‫اﻟﻐﺎﻟﺐ َ َ ْ‬
‫ﻣﻦ اﻟﻨﱠﺎس‪ُ َ ،‬‬
‫ﻫﺬا اﻟﺼﻨ َ ِ‬
‫ْﻒ َ‬ ‫ﻷن َ َ ﱢ‬ ‫َﱠ‬
 ‫‪٦٤‬‬

‫ﻋـﲆ ﱠ ِ ِ‬ ‫أﴐ َ َ‬ ‫َ‬ ‫ﻓﺄن ُ َﻳﻘﺎل ‪ِ -‬ﰲ َ ْ ِ‬

‫وﻋﻠﻴﻪ؛ َ َ ْ‬
‫ﻣـﻦ‬
‫اﻟـﺪﻋﻮة ْ‬
‫َْ‬ ‫واﻟﻨﻘﺪ‪ُ ) :-‬ﻓـﻼن َ ﱡ‬ ‫اﻟﺮد َ ﱠ ْ‬
‫ﻣﻌﺮض ﱠ ﱢ‬ ‫َ َ َْ‬
‫أﻣﺜـﺎل ِ ِ‬ ‫ِ‬ ‫ِ ِ‬
‫ﻫـﺬه‬ ‫ﻫـﻮ َ ْ َ ُ َ‬
‫وﻣـﺎ ُ َ‬ ‫اﻷرض(!!‪َ َ -‬‬ ‫وﺟـﻪ َ ْ‬ ‫ﻋـﲆ َ ْ‬ ‫ﻣـﻦ َ َ‬ ‫ﻓﻼن َ ْ َ ُ‬
‫أﺧﺒـﺚ َ ْ‬ ‫إﺑﻠﻴﺲ!(‪َ ،‬و‪َ ُ ) :‬‬ ‫ْ‬
‫َ ِ‬ ‫ِ‬ ‫ِ‬
‫اﻟﻌﺒﺎرات َ ِ َ‬ ‫ِ‬
‫ﻋـﲆ َ ْ ِ‬
‫اﻟﻘـﺪر‬ ‫ﻮف َ‬ ‫ﻣﻨـﻪ‪ُ ُ َ ،‬‬
‫واﻟﻮﻗـ ُ‬ ‫واﳊـﺬر ْ ُ‬
‫اﺟﺘﻨﺎﺑﻪ‪ُ َ َ ،‬‬ ‫اﻟﻐﻠﻴﻈﺎت‪ُ ِ َ َ :-‬‬
‫ﻓﺎﻟﻮاﺟﺐ ْ ُ ُ‬ ‫َ‬
‫ﺣﺪ‪ْ َ ،‬أو َ َ ّ‬
‫ﺗﻌﺪ‪.-‬‬ ‫اﻟﺮ ّد ‪ُ-‬دو َن َ َ ُ ِ‬
‫ﲡﺎوز َ ّ‬ ‫أو ﱠ‬ ‫اﻟﻼزم ِﰲ ﱠ ْ ِ ِ‬
‫اﻟﺘﺤﺬﻳﺮ َ ِ‬ ‫ﱠِ ِ‬
‫ﻋـﻦ ) َ ْ ِ‬
‫ﺑﻌـﺾ(‬ ‫ﺑﺒﻌﺾ( َ ِ‬
‫اﻵﺛﺎر َ ْ‬ ‫ﻣﺴﺘﺪل ‪ِ ْ َ ِ )-‬‬ ‫اﻟﻌﺒﺎرات ُ ْ َ ِ ﱞ‬
‫ِ‬ ‫ﻋﲆ ِ ْ ِ ِ ِ ِ‬
‫ﻣﺜﻞ َﻫﺬه َ َ‬ ‫وأن َ ْ َ ِ ﱠ‬
‫ﻳﺴﺘﺪل َ َ‬ ‫ََ ْ‬
‫اﻟﺴﻠﻒ‪ َ -‬ﱡ ُ ِ‬
‫اﻟﺒﺘﺔ‪!-‬‬ ‫ﻓﻬﺬا ﻻَ ُ َ ﱠ ُ‬
‫ﻳﺴﻠﻢ ‪ َ -‬ﱠ‬ ‫ﻋﻨﻬﻢ‪َ َ :-‬‬ ‫واﻟﻨﻘﻮل َ ْ ُ‬ ‫ﱠ َ‬
‫ﻳﺒﻨـﻰ َ َ ِ‬
‫ﻋﻠﻴـﻪ َ ْ ِ ٌ‬ ‫ِ‬ ‫اﻷﻣﺮ ِﰲ َﻫﺬا ْ ِ ْ َ‬ ‫َِ‬
‫ﺗﺄﺻـﻴﻞ‪ -‬ﻫﻜـﺬا؛‬ ‫ْ‬ ‫ﻳـﺮاد َ ْ‬
‫أن ُ ْ َ‬ ‫اﻻﺳﺘﺪﻻل ‪ -‬ﱠاﻟﺬي ُ ُ‬ ‫وإذ َ ْ ُ‬
‫رﲪــﻪ اﷲ‪ِ -‬ﰲ َ ْ ِ‬ ‫ِ‬ ‫ِ‬
‫ﺑﻌــﺾ‬ ‫اﻹﻣــﺎم َ ْ َ ﱡ‬
‫اﻷﻟﺒــﺎﲏ ‪ُ َ َ -‬‬ ‫ﺷــﻴﺨﻨﺎ ِ َ ُ‬ ‫ﺑــﲈ َ َ ُ‬
‫ﻗﺎﻟــﻪ َ ْ ُ‬ ‫ﻳــﺮد ِ َ‬
‫أن ُ َ ﱠ‬ ‫ﻓﺎﻟﻮاﺟــﺐ َ ْ‬
‫ُ‬
‫وﻣﻔﺼﻼ‪:-‬‬ ‫ﻣﺆﺻﻼ‪ َ ُ َ ،‬ﱢ ً‬‫ﻫﻮ ‪ َ ُ -‬ﱢ ً‬ ‫»َ ِ ِ ِ‬
‫ﻣﻦ ُ َ‬ ‫وﻫﻮ َ ْ‬ ‫ﺗﻮﺟﻴﻬﺎﺗﻪ«‪َ ُ َ -‬‬ ‫ْ َ‬
‫ٍ ِ‬ ‫ﻓﻼ ْ ِ‬
‫ﻳﻨﺒﻐﻲ َ ْ‬ ‫ﻣﺘﻀﺎﻓﺮة ُ َ ِ َ ً‬
‫ﺗﻜﻦ ُ َ َ ِ َ ً‬ ‫اﻵﺛﺎر ﱠ َ ِ ﱠ ُ‬
‫ﻋﻦ َ ْﻓﺮد ْ‬
‫ﻣـﻦ‬ ‫أن ُ ْ َ َ‬
‫ﻳﺆﺧﺬ َ ْ‬ ‫ﻣﺘﻮاﺗﺮة؛ َ َ َ َ‬ ‫اﻟﺴﻠﻔﻴﺔ ِ َإذا َﱂ ْ َ ُ ْ‬ ‫» َ ُ‬
‫ِ‬
‫ﻣﻨﻬﺞ)‪.(١‬‬ ‫ََْ َ‬
‫أﻓﺮادﻫﺎ َ ْ َ ٌ‬

‫ﺧﻄـﺆه ‪ْ ِ -‬‬ ‫ﻋﲆ ِ ِ‬ ‫ْﻄﺊ ﱠ ِ َ‬ ‫ﻟﻜﻦ ُﳜ ِ‬

‫اﳊﻖ‪ِ َ ،‬‬ ‫=ََِْ ُ‬
‫إن َ َ‬
‫ﺷـﺎء‬ ‫ﻣﻐﻔـﻮر َ ُ‬
‫ﻟـﻪ َ َ ُ‬ ‫اﺟﺘﻬﺎده‪ٌ ُ ْ َ ،‬‬ ‫ﻓﻬﻮ َ ْ ُ ٌ‬
‫ﻣﺄﺟﻮر َ َ ْ َ‬ ‫اﻟﻄﺮﻳﻖ‪َ ُ َ ،‬‬ ‫ﳚﺘﻬﺪ‪ُ ُ ْ َ ،‬‬
‫ﻳﻄﻠﺐ َ ّ‬
‫ﺗﻌﺎﱃ‪.«-‬‬‫اﷲُ ‪َ َ َ -‬‬
‫ِِ‬ ‫ِ‬ ‫ِ‬ ‫ﺑﻌﺾ ِ‬
‫ﳐﺎﻟﻔﺘﻪ‬ ‫ﺑﺴﺒﺐ‬ ‫اﻟﺴﻠﻔﻲ‪-‬اﳌﻌﺮوﻓﲔ‪-‬؛‬‫اﳌﻨﻬﺞ ﱠ َ ﱢ‬‫ِ‬ ‫دﻋﺎة‬ ‫ِ ُ‬ ‫ﺳﺪده اﷲُ‪ -‬ﻋﲆ‬
‫رد )ُﻫﻮ( ‪ -‬ﱠ َ ُ‬ ‫ﻟـﲈ ﱠ‬
‫ﻜﻦ؛ ﱠ‬ ‫وﻟ ْ‬
‫ِِ‬ ‫اﳌﺨﺎﻟﻒ!(؛ ﱠ‬‫ِ‬ ‫ﻣﻮﻗﻔﻪ ِﻣﻦ‬ ‫ﺑﺪﻋﻪ)!(‪َ َ :‬‬
‫ﺑﻤﺨﺎﻟﻔﻪ‬‫ﻓﺘﻜﻠﻢ ُ‬ ‫ﺧﺎﻟﻒ ‪ -‬ﱠ َ ُ‬
‫وﻓﻘﻪ اﷲُ‪ُ َ ) -‬‬ ‫اﳊﻜﻢ ﻋﲆ )ﺑﻌﺾ( َﻣﻦ ﱠ َ ُ‬ ‫ُﻟﻪ ﰲ ُ‬
‫ً‬
‫ﻣﺪﻳﺪا!!!‬ ‫ً‬
‫ﺷﺪﻳﺪا‬ ‫ً‬
‫ﻛﻼﻣﺎ‬ ‫‪-‬ذاك‪-‬‬
‫ﻏﻔﺮ اﷲُ ﻟﻠﺠﻤﻴ ِﻊ‪...-‬‬ ‫ﺑﴩ ‪َ َ َ -‬‬‫ﻛﻠَﻨﺎ( َ َ ٌ‬ ‫ﻧﻌﻢ؛ ) ُ ﱡ‬ ‫ََ‬
‫اﻟﻔﺘﺎوى« )‪:(٢١٣/٢٨‬‬ ‫ﳎﻤﻮع َ َ َ‬ ‫اﻹﺳﻼم ْاﺑﻦ َ ْ ِ ﱠ َ‬
‫ﺗﻴﻤﻴﺔ ِﰲ » َ ْ ُ‬ ‫ﺷﻴﺦ ِ ْ َ ِ‬ ‫ﻗﺎل َ ْ ُ‬ ‫وﻗﺪ َ َ‬ ‫)‪ْ َ َ (١‬‬
‫ﺳـﺎﺋﻞ‪ِ ْ َ ،‬‬
‫ﺳـﺆال ِ‬
‫ِ‬ ‫وﻏﲑه ِﻣﻦ َ ِ ِ‬‫ِ‬ ‫وﻛﺜﲑ ِﻣﻦ َ ِ ِ‬ ‫ِ‬
‫ﻋﻠـﻢ‬
‫ﻗـﺪ َ َ‬ ‫ﻋـﲆ ُ َ َ‬ ‫ﺧـﺮج َ َ‬
‫اﻷﺋﻤـﺔ‪َ َ َ -‬‬ ‫ﱠ‬ ‫أﲪﺪ ‪َ ِ ْ َ َ -‬‬ ‫أﺟﻮﺑﺔ ِ َ ِ‬
‫اﻹﻣﺎم َ ْ َ‬ ‫»‪َ ْ ْ ٌ َ َ ...‬‬
‫ِ ِ‬ ‫ﻓﻴﻜـﻮن ِﺑﻤﻨ ِ َ ِ‬ ‫ﺧﻄﺎﺑﺎ ُ ِﳌﻌﲔ َ ْ ِ‬ ‫ﺣﺎﻟﻪ‪َ ،‬أو َﺧﺮج ِ‬
‫اﻟـﺼﺎدرة َ ِ‬
‫ﻋـﻦ‬ ‫اﻷﻋﻴـﺎن ﱠ َ‬‫ﻗـﻀﺎﻳﺎ َ ْ َ‬
‫ْﺰﻟـﺔ َ َ َ‬ ‫ﺣﺎﻟﻪ؛ َ َ ُ ُ َ‬ ‫ﻋﻠﻢ َ ُ‬
‫ﻗﺪ ُ َ‬ ‫ً َﱠ‬ ‫ﺆول َ َ ْ َ َ‬ ‫َْ‬
‫اﳌﺴ ُ ُ‬
‫=‬ ‫ﻧﻈﲑﻫﺎ«‪.‬‬‫ﺣﻜﻤﻬﺎ ِﰲ َ ِ ِ َ‬ ‫ﻳﺜﺒﺖ ُ ْ ُ َ‬ ‫اﻟﺮﺳﻮل ﷺ ‪ ِ ،‬ﱠإﻧﲈ َ ْ ُ ُ‬‫ِ‬
‫ﱠ ُ‬
‫‪٦٥‬‬

‫ِ‬
‫اﳌﺴﻠﻢ ﻻَ َ ْ ُ ُ‬
‫ﳜـﺮج‬ ‫أن ُ ْ َ‬ ‫اﻟﺴﻠﻒ‪ِ ِ ُ ْ َ -‬‬
‫أﻧﻔﺴﻬﻢ‪ َ :-‬ﱠ‬ ‫ﻋﻦ َ ِ‬
‫ﻣﻌﻠﻮم َ ِ ﱠ‬
‫ﻫﻮ َ ْ ُ ٌ‬ ‫اﳌﻨﻬﺞ ِ ُ‬
‫ﺧﻼف َﻣﺎ ُ َ‬ ‫ﻫﺬا َ ْ َ ُ‬‫َ َ‬
‫ِ‬ ‫اﻹﺳﻼم ُ ِ ِ ِ‬
‫ﻣﻌﺼﻴﺔ‪ْ َ ،‬أو ِ ْ َ‬ ‫ِﻣﻦ د ِ ِ‬
‫ﻳﺮﺗﻜﺒﻪ‪.‬‬
‫ذﻧﺐ َ ْ َ ُ‬ ‫ﺑﺪﻋﺔ‪ْ َ ،‬أو َ ْ‬ ‫ﳌﺠﺮد َ ْ َ‬ ‫اﺋﺮة ِ ْ َ ِ َ ﱠ‬ ‫ْ َ َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻫﺬه َ ِ َ َ‬
‫ﳜﺎﻟﻒ ِ ِ‬ ‫ِ‬
‫ﻣـﻦ َ ِ‬
‫ﺑـﺎب‬ ‫ﻣـﻦ َ ﱠ‬
‫أن َﻫـﺬا ْ‬ ‫ﳉﺄﻧﺎ ِإﱃ َ ْ ِ َ‬
‫ﺗﺄوﻳﻠﻬـﺎ؛ ْ‬ ‫اﻟﻘﺎﻋﺪة َ ْ َ‬ ‫وﺟﺪﻧﺎ َﻣﺎ ُ ُ َ‬ ‫ََِ‬
‫ﻓﺈذا َ َ ْ‬
‫ﺑﺎب ْ ِ َ‬
‫اﻻﻋﺘﻘﺎد«‪.‬‬ ‫ﻣﻦ َ ِ‬ ‫ِ‬ ‫اﻟﺘﺤﺬﻳﺮ ﱠ ْ ِ‬
‫واﻟﺘﺄﻧﻴﺐ‪َ ْ َ َ ،‬‬
‫وﻟﻴﺲ ْ‬
‫ِ‬
‫ﱠ ْ ِ َ‬

‫َُأﻗﻮل‪:‬‬

‫ﻋــﻦ ْ ِ‬
‫ﺑﻌــﺾ‬ ‫ﻣﺜــﻞ ِ ْﺗﻠــﻚ‪َ ،‬أو َ ِ ٌ ِ‬
‫ﻋﺒــﺎرات ِ ْ ُ‬
‫وﺟــﺪت ِ َ َ ٌ‬
‫إذا ُ ِ َ ْ‬
‫َﻧ َﻌــﻢ؛ ِ َ‬
‫ﻣﻨﻬــﺎ ‪ْ َ -‬‬
‫ﻗﺮﻳﺒــﺔ ْ َ‬
‫ْ َ‬
‫أﺻﻞ ﻣﺎ ﻫـﻢ َ ِ ِ‬ ‫ﻓﺈﳖﺎ ُ َ ِ ُ‬ ‫َ ِ ِ‬
‫ﲣﺎﻟﻒ َ ْ َ َ ُ ْ َ ْ‬
‫ﻋﻠﻴـﻪ ‪ُ َ َ -‬‬
‫رﲪﻬـﻢ‬ ‫وأﻫﻠﻪ‪-‬؛ َ ِ ﱠ‬‫اﳊﻖ َ َ ْ َ‬ ‫ﻓﻴﻤﻦ َ َ َ‬
‫ﺧﺎﻟﻒ َ ﱠ‬ ‫اﻟﺴﻠﻒ ‪َ -‬‬ ‫ﱠ‬
‫وﻟﻄﻒ‪ ِ ،‬ﱠ ٍ‬ ‫وﻟﲔ‪ٍ ْ ُ ،‬‬ ‫اﷲ‪ِ -‬ﻣﻦ ِ ْ ٍ ِ‬
‫ورﻗﺔ‪.‬‬ ‫َ‬ ‫رﻓﻖ‪َ ٍ َ ،‬‬ ‫ْ‬

‫ﺧﻠﻞ ‪ َ َ -‬ﱡ‬
‫وأي َ َ‬
‫ﺧﻠﻞ‪...-‬‬ ‫ﻓﻬﻮ َ َ‬ ‫اﻷﺻﻞ( َ ْ ً‬
‫أﺻﻼ‪َ ُ َ :‬‬ ‫ﳚﻌﻞ َﻣﺎ ُﻫ َﻮ ِ ُ‬
‫ﺧﻼف ) َ ْ ِ‬ ‫ََ ْ‬
‫ﻓﺄن ُ ْ َ َ‬
‫ﺳﻴﺌﺎت َ ْ َ ِ‬
‫آﺛﺎر ِ ٍ‬ ‫اﻟﻜﻠﲈت َ ِ َ ِ‬ ‫ِِ ِ‬ ‫َ ِ َ‬
‫ﺐ َﻋـﲆ‬
‫ﺗﻨﻘﻠـ ُ‬ ‫ﻣﻦ َ ٍ َ ﱢ‬
‫اﻟﻐﻠﻴﻈﺎت ْ‬ ‫ﻳﱰﺗﺐ َﻋﲆ َﻫﺬه َ َ‬ ‫ﻋﲈ َ َ َ ﱠ‬
‫ﻧﺎﻫﻴﻚ َ ﱠ‬
‫وﻧﻘﻀﺎ ِ َ ْ ِ ِ‬
‫ﳍﺪﳞﻢ‪...-‬‬ ‫وأﻫﻠﻬﺎ ‪َ -‬ردا ِ َ ﱢ ِ‬
‫ﳊﻘﻬﻢ‪ً ْ َ َ ،‬‬ ‫ِ‬ ‫ﱠ ِ‬
‫اﻟﺪﻋﻮة َ َ ْ َ‬
‫َْ‬

‫اﻟﺘﺄﺻﻴﻞ ‪ِ ِ ْ َ -‬‬
‫اﻟـﺸﻴﺦ ﳏﻤـﺪ ﺑـﻦ ﻫـﺎدي ‪ -‬ﱠ َ ُ‬
‫وﻓﻘـﻪ اﳌـﻮﱃ‪ -‬ﰲ‬ ‫ُ‬ ‫ﺗﻄﺒﻴﻘﻴﺎ‪ :-‬ﻣﺎ َ ُ‬
‫ﻗﺎﻟﻪ أﺧﻮﻧـﺎ‬ ‫َ‬ ‫ُ ْ ُِ‬
‫وﻳﺸﺒﻪ ﻫﺬا‬ ‫=‬
‫ِ‬ ‫ِ‬ ‫ِِ‬
‫اﻟﺴﻠﻔﻴﲔ ﻣﻦ أﻻﻋﻴﺐ ْ ِ ﱢ‬
‫اﳊﺰﺑﻴﲔ«‪:‬‬ ‫ﱢ‬ ‫ﳏﺎﴐﺗﻪ »ﲢﺬﻳﺮ‬
‫ِ‬ ‫ِ‬
‫رﺳﻮل اﷲ ﷺ!‬ ‫اﻟﻮاردة ﻋﻦ‬
‫َ‬ ‫ﺗﺮﻛﻮا َ ْ َ‬
‫اﻷﺧﺒﺎر‬ ‫ﺑﺎﻟﻐﻮا ﰲ ﺗﻌﻈﻴﻢ اﻵﺛﺎر! إﱃ ْ‬
‫أن َ َ ُ‬ ‫اﳊﺪادﻳﻮن َ‬
‫» ﱠ ﱡ‬
‫ﻫﺠﺮ َ ِ‬
‫وﺗﺮك اﻷﺣﺎدﻳﺚ‪...‬‬ ‫ﻓﻮﻗﻌﻮا ﰲ َ ْ ِ ْ‬‫ﺑﺎﻟﻐﻮا ﰲ ﻫﺬا؛ َ َ ُ‬‫َُ‬
‫ﻳﻘﻮل‪ :‬ﻗﺎل )ﻓﻼن(!‬ ‫اﻟﻨﺒﻲ ﷺ‪ُ ،‬‬ ‫ﻮل ﻟﻪ‪ :‬ﻗﺎل ﱡ‬ ‫ﺗﻘ ُ‬
‫ُ ْ َ‬
‫ﺳﺒﺤﺎن اﷲ!‬
‫اﻟﻨﺒﻲ ﷺ«‪.‬‬ ‫ِ‬ ‫ُ‬
‫ﺗﺒﻊ ﻟﻘﻮل ﱢ‬
‫ﻗﻮل )ﻓﻼن( إﻧﲈ ﻫﻮ َ َ ٌ‬
 ‫‪٦٦‬‬

‫‪ ‬‬
‫وﻟﻸﺳـ ِ‬‫ِ‬ ‫ِ‬ ‫ـﺎري ‪ِ َ ُ -‬‬ ‫إن ِ‬
‫ـﻒ‪َ -‬ﺑـ ْ َ‬
‫ـﲔ‬ ‫ـﻊ ‪َ َ َ -‬‬
‫ـﺮه واﻗـ ٌ‬ ‫ـﺎﻗﻢ ‪-‬اﻵن‪َ ْ َ -‬‬
‫أﻛﺜـ ُ ُ‬ ‫واﳌﺘﻔـ َ‬ ‫ـﻼف اﳉَـ ِ َ َ‬ ‫اﳋـ َ‬ ‫ِﱠ‬
‫ِ‬ ‫َُْ ِ ِ‬
‫ﻳﻀﻠﻞ َ ﱠ‬
‫ذﻳﺎك!‬ ‫ﻳﺒﺪع َذاك‪َ َ َ ،‬‬
‫وذاك ُ َ ﱢ ُ‬ ‫اﳌﻨﺘﺴﺒﲔ ِإﱃ ) ﱠ َ ﱠ‬
‫اﻟﺴﻠﻔﻴﺔ(؛ َ َ َ‬
‫ﻓﻬﺬا ُ َ ﱢ ُ‬
‫ﻛﻼم َ ْ ِ‬ ‫ﻟـﲈ َ َ ْ ُ‬ ‫ﺗﻄﻒ ِﻣﻦ َ ِ‬
‫ﺑﻌﺾ ُ ُ ِ‬
‫ﺧـﺼﻮم‬ ‫ﻗﺮأت َ َ‬ ‫ﻋﻴﻨﻲ ‪َ-‬واﷲ‪ َ -‬ﱠ‬‫اﻟﺪﻣﻮع َ ُ ﱡ ْ ْ‬
‫ﻛﺎدت ﱡ ُ ُ‬ ‫َََ ْ‬
‫وﻟﻘﺪ َ َ‬
‫ﻣﻨﺘـﺴﺐ إﱃ ﱠ ْ ِ‬
‫ِ‬ ‫ِ‬
‫اﻟـﺪﻋﻮة‬
‫َ‬ ‫وﻛﻼﳘـﺎ ُ ْ َ ٌ‬ ‫اﻟﺸﻴﺦ ﺭﺑﻴﻊ ﺑﻦ ﻫﺎﺩﻱ ﺍﳌـﺪﺧﻠﻲ ‪ -‬ﱠ َ ُ‬
‫ﺳـﺪده اﷲ‪َ ُ َ َ -‬‬ ‫ﱠ ْ‬
‫ﻳﺼﻔﻪ ِ َ ِ ِ‬
‫ِ‬ ‫َِ ِ‬
‫ﺑﻘﻮﻟﻪ‪ ُ َ ) :‬ﱡ‬
‫ﻋﺪو اﷲ‪!!..(..‬‬ ‫اﻟﺴﻠﻔﻴﺔ!‪ْ ُ ُ َ -‬‬
‫ﱠ ﱠ‬
‫ﻛـﺎن وﻻَ ﺑـﱠﺪ!‪ِ ْ ِ -‬‬ ‫ﺧﻼﻓـﻪ‪ْ ِ -‬‬ ‫ﻓﺠﻌـﻞ ِ‬
‫رﺑـﻪ! َ َ َ َ‬ ‫ُ‬
‫ﻋﻠﻤﻴـﺎ‬ ‫إن َ َ َ ُ‬ ‫َ َ‬ ‫اﻟﻘﺎﺋـﻞ‪ َ -‬ﱠ‬ ‫اﺗﻘﻰ ‪-‬ﻫﺬا‬‫ﻓﻬﻼ ﱠ َ‬
‫ََ ﱠ‬
‫ﳐﺎﺻﻤﺔ‪َ ،‬وﻻَ ُ ْ ُ‬ ‫دون ﻣﻌﺎداة‪ِ ،‬‬
‫وﻣﻦ َ ْ ِ‬ ‫ﺑﺎﳊﺠﺔ َ ﱠ ِ ِ‬
‫‪ِ ُ ِ-‬‬
‫ﻋﻨﻔﻮان‪...‬‬ ‫ﻏﲑ ُ َ َ َ‬ ‫واﻟﱪﻫﺎن‪-‬؛ ُ َ ُ َ َ َ‬ ‫واﻟﺪﻟﻴﻞ َ ُ ْ َ‬ ‫ﱠ‬
‫ﻣﺜـﻞ ﻫـﺬا ْ ِ‬ ‫وﻟﻸﺳـﻒ‪ِ ِ -‬‬ ‫إﺳﻼﻣﻲ ‪ِ َ ِ -‬‬ ‫ِ‬
‫اﻻﺧـﺘﻼف‪،‬‬ ‫ﻣـﻦ ْ ِ َ‬‫ْ‬ ‫ﺑﻠﺪ ِ ْ َ ﱞ َ َ‬ ‫ﳜﻠﻮ َ َ ٌ‬ ‫وﻫﻜﺬا‪ ...‬ﻓﻼ َ ْ ُ‬
‫واﻟﺘﻬﺎرش)‪!!(١‬‬
‫واﻟﺘﺪاﺑﺮ‪ َ ،‬ﱠ َ ُ‬
‫واﻟﺘﺨﺎﺻﻢ‪ َ ،‬ﱠ َ ُ‬
‫َ ﱠ َ ُ‬
‫اﻹﺳﻼم ِ‬ ‫ﻗﻂ‪ِ -‬ﻣﻦ َ ِ ِ‬
‫ﻣﻘﺎﺻﺪ ِ ْ َ ِ َ‬
‫اﻟﻌﻈﻴﻢ‪:‬‬ ‫ْ َ‬ ‫وﻫﺬا َﱂ ْ َ ُ‬
‫ﻳﻜﻦ ‪ َ -‬ﱡ‬ ‫َ َ‬

‫ﻗﻮﻟﻪ ‪َ َ َ -‬‬
‫ﺗﻌﺎﱃ‪D C B A) :-‬‬ ‫ﻣﺒﻨﻲ ﻋﲆ ﻣﺎ ُ ْ ِ ُ‬
‫ﻳﺮﺷﺪ إﻟﻴﻪ ُ ُ‬
‫َ ِ َ ِ‬
‫ﻓﺎﻹﺳﻼم َ ْ ﱞ‬
‫ْ ُ‬
‫وﻣﺎ ِﰲ َ ْ َ‬
‫ﻣﻌﻨﺎه‪.-‬‬ ‫‪َ َ - (F E‬‬
‫ِ‬
‫وﻫﻮ َ ٌ‬
‫ﻛﺜﲑ‪.‬‬ ‫َ ُ َ‬

‫ُ‬
‫ﻋﻠﻴﻜﻢ‪:‬‬ ‫)‪ (١‬ﺑﺎﷲ‬
‫اﻟﺴﺒﺐ؟!‬
‫وﻣﻦ ﱠ َ ُ‬
‫اﻟﺴﺒﺐ؟! َ‬
‫ﻣﺎ ﱠ َ ُ‬
‫‪٦٧‬‬

‫اﻷﺳﺎس؛ ﻻ ْ ِ‬ ‫اﻷﺻﻞ؛ ﻻَ ْ ِ‬ ‫َ ِْ ُ‬
‫اﻻﻓﱰُاق!‬ ‫ﻫﻮ َ َ‬ ‫ﱢ ُ‬
‫واﻻﺗﻔﺎق ُ َ‬ ‫اﻻﺧﺘﻼف!‬ ‫ﻫﻮ َ ْ‬
‫ﻓﺎﻻﺋﺘﻼف ُ َ‬
‫ِ‬ ‫ِ‬
‫اﻟﻔﺘﺎوى« )‪:(٥١/٢٧‬‬ ‫رﲪﻪ اﷲ‪ِ -‬ﰲ » َ ْ ُ‬
‫ﳎﻤﻮع َ َ َ‬ ‫ﺗﻴﻤﻴﺔ ‪ُ َ َ -‬‬
‫اﺑﻦ َ ْ ﱠ‬ ‫ﺷﻴﺦ ِ ْ َ‬
‫اﻹﺳﻼم ْ ُ‬ ‫َ َ‬
‫ﻗﺎل َ ْ ُ‬

‫اﻟـﺪﻳﻦ‪َ ِ ْ َ :-‬‬
‫ﺗـﺄﻟﻴﻒ‬ ‫ﲨـﺎع ﱢ‬ ‫اﻟﺘـﻲ ِ ِ‬
‫ﻣـﻦ ِ َ ِ‬
‫ﻫـﻲ ْ‬
‫َ‬
‫اﻟﻌﻈﻴﻤـﺔ ‪ -‬ﱠ ِ‬
‫ِ‬ ‫ﺗﻌﻠﻤﻮن َأ ﱠن ِﻣﻦ َ ِ ِ‬
‫اﻟﻘﻮاﻋﺪ َ َ‬ ‫َ‬ ‫»َ ْ َ ُ َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ُُ‬
‫وﺻﻼح َذات َ ْ‬
‫اﻟﺒﲔ«‪.‬‬ ‫واﺟﺘﲈع َ َ‬
‫اﻟﻜﻠﻤﺔ‪َ َ َ ،‬‬ ‫اﻟﻘﻠﻮب‪َ ْ َ ،‬‬
‫رﲪﻪ اﷲ‪:(٣٣٢/١٣) -‬‬‫ِ‬ ‫ََ‬
‫وﻗﺎل ‪ُ َ َ -‬‬
‫ـﺎن‬
‫واﻟﺒﻴـ ُ‬
‫ـﻢ َ َ َ‬ ‫ـﺘﻼف َ ِ ْ‬
‫واﻟﻌﻠـ ُ‬ ‫واﻻﺋـ ِ ُ‬ ‫ِ‬
‫ـﺘﲈع َ ْ‬
‫اﻻﺟـ ُ‬ ‫ـﴫ َ ْ َ َ‬
‫أﴍف‪َ :‬ﻛـ َ‬
‫ـﺎن ْ‬ ‫اﻟﻌـ ْ ُ‬
‫ـﺎن َ‬ ‫»َ ُﱠ‬
‫وﻛﻠــﲈ َﻛـ َ‬
‫ِ ِ‬
‫ﻓﻴﻪ َ ْ َ َ‬
‫أﻛﺜﺮ«‪.‬‬

‫ُْ ُ‬
‫ﻗﻠﺖ‪:‬‬
‫ِ‬
‫ﻳﺴﺘﺤﻘﻪ ِﰲ ُ ْ‬ ‫ِ‬
‫ﺣﻜـ ِﻢ اﻟــ ﱠ ْ ِ‬
‫ﴩع‬ ‫ﺑﻤـﺎ َ ْ َ ﱡ ُ‬‫ﺎﻟﻒ اﳊَــﱠﻖ‪ُ :‬ووﺟـ َﻪ ِ َ‬ ‫ﻧﻌــﻢ؛ َﻣـــ ْﻦ َﺧــــ َ َ‬
‫ََ‬
‫وط ِ ْ ِ ِ‬
‫ﺑﺎﻟﴩ ِ‬ ‫ِ‬
‫ﺗﻌﺎﱃ‪u t s r) :-‬‬ ‫ﻛﲈ َﻗﺎل ‪َ َ َ -‬‬ ‫اﻟﻌﻠﻤﻴﺔ ُ َ ﱠ َ‬
‫اﳌﻘﺮرة‪-‬؛ َ َ‬ ‫ﱠ‬ ‫اﳊﻜﻴﻢ ‪ ِ -‬ﱡ ُ‬‫َ‬
‫‪. (yxwv‬‬
‫ِ‬
‫اﻟﻔﺘﺎوى« )‪:(١٦-١٥/٢٨‬‬ ‫ﺗﻴﻤﻴﺔ ِﰲ » َ ْ ُ‬
‫ﳎﻤﻮع َ َ َ‬ ‫اﺑﻦ َ ْ ﱠ‬ ‫ﺷﻴﺦ ِ ْ َ ِ‬
‫اﻹﺳﻼم ْ ُ‬ ‫َ َ‬
‫ﻗﺎل َ ْ ُ‬
‫ﺎﻃﻪ ِ ِ‬ ‫ﺑﺈﻫـﺪاره ِ َ ِ ِ‬
‫ِ‬
‫وإﺑﻌـﺎده‬
‫وإﺳـﻘ َ ْ َ‬‫ﺷﺨﺺ‪ْ َ ،‬أو ِ ِ ْ َ ِ َ ْ‬ ‫أﻣﺮ ِ َ ْ ِ‬
‫ﲠﺠﺮ َ ْ ٍ‬ ‫ﻗﺪ َ َ َ‬ ‫اﳌﻌﻠﻢ َأو ُ ْ َ ُ‬
‫اﻷﺳﺘﺎذ َ ْ‬ ‫ﻛﺎن ُ َ ﱢ ُ‬ ‫»ََِ‬
‫ﻓﺈذا َ َ‬
‫ﻧﻈﺮ ِﻓﻴﻪ‪:‬‬
‫ِ‬ ‫‪ِ ِ َ -‬‬
‫وﻧﺤﻮ َذﻟﻚ‪-‬؛ ُ َ‬ ‫َ ْ‬
‫ﺑﻘﺪر َ ْ ِ ِ‬ ‫ِ‬ ‫ذﻧﺒﺎ َ ِ‬
‫ﺑﻼ ِ َ‬
‫زﻳﺎدة‪.-‬‬ ‫ذﻧﺒﻪ‪َ ِ -‬‬ ‫ﻋﻮﻗﺐ ِ َ ْ ِ‬
‫ﴍﻋﻴﺎ‪َ ُ :‬‬ ‫ﻗﺪ َ َ َ‬
‫ﻓﻌﻞ َ ْ ً ْ‬ ‫ﻛﺎن َ ْ‬ ‫‪ْ َِ -‬‬
‫ﻓﺈن َ َ‬
‫ﻳﻌﺎﻗـﺐ ِ َ ٍ ِ‬ ‫ذﻧﺒﺎ َ ِ‬ ‫‪َِْ-‬‬
‫ﻏـﺮض ُ َ ﱢ‬
‫اﳌﻌﻠـﻢ‬ ‫ﺑـﴚء َ ْ‬
‫ﻷﺟـﻞ َ َ‬ ‫ْ‬ ‫ﳚـﺰ َ ْ‬
‫أن ُ َ َ‬ ‫ﴍﻋﻴﺎ‪َ :‬ﱂ ْ َ ُ ْ‬ ‫ﻳﻜﻦ َ ْ َ َ‬
‫أذﻧﺐ َ ْ ً ْ‬ ‫وإن َﱂ ْ َ ُ‬
‫‪ْ َ -‬أو َ ْ ِ‬
‫ﻏﲑه‪.-‬‬
 ‫‪٦٨‬‬

‫ِ‬ ‫وﻟﻴﺲ ِ ﱢ ِ‬
‫ﻟﻠﻤﻌﻠﻤﲔ َ ْ‬
‫اﻟﻌـﺪاوة َ َ ْ َ‬
‫واﻟﺒﻐـﻀﺎء)‪،(١‬‬ ‫ﺑﻴﻨﻬﻢ َ َ َ َ‬ ‫وﻳﻔﻌﻠﻮا َﻣﺎ ُ ْﻳﻠﻘﻲ َ ْ َ ُ‬
‫اﻟﻨﺎس‪ُ َ ْ َ َ ،‬‬
‫ﳛﺰﺑﻮا ﱠ َ‬
‫أن ُ َ ﱢ ُ‬ ‫َ َْ َ ُ َ‬
‫ـﻮة ُ َ ِ ِ‬
‫ﻣﺜـ َـﻞ ِ ْ ِ‬ ‫ـﻮن ِ ْ‬
‫ـﺎﱃ‪:-‬‬‫ﺗﻌـ َ‬ ‫ـﻮى‪َ ،‬ﻛـ َـﲈ َﻗـ َ‬
‫ـﺎل اﷲُ ‪َ َ -‬‬ ‫ـﱪ َ ﱠ ْ‬
‫واﻟﺘﻘـ َ‬ ‫اﳌﺘﻌــﺎوﻧﲔ َﻋـ َـﲆ اﻟـ ِ ﱢ‬
‫اﻹﺧـ َ َ‬ ‫َﺑـ ْـﻞ َ ُ ُ‬
‫ﻳﻜﻮﻧـ َ‬
‫) ¿ ‪..«(È Ç Æ Å Ä Ã Â Á À‬‬

‫ﻋـﻨﻬﻢ‪ً ِ ْ َ -‬‬ ‫ِ ِ‬ ‫ﻗـﺎل ﻣـﻦ َ َ ِ‬ ‫ﻗﻠﺖ‪ِ َ ِ :‬‬

‫ﺗﺄﺻـﻴﻼ‪:-‬‬ ‫رﴈ اﷲُ َ ْ ُ‬
‫اﻟـﺼﺤﺎﺑﺔ ‪َ َ -‬‬
‫ﻣـﻦ ﱠ َ َ‬
‫ﻗـﺎل َ‬ ‫ﻟﺬﻟﻚ؛ َ َ َ ْ‬ ‫ُ‬
‫» ِ ُ‬
‫اﳋﻼف َ ﱞ‬
‫ﴍ«)‪.(٢‬‬

‫واﻟﻔﺮﻗﺔ َﻋﺬاب«)‪.(٣‬‬
‫رﲪﺔ‪ُ َ ْ ُ َ ،‬‬
‫اﳉﲈﻋﺔ َ ْ َ ٌ‬ ‫اﻟﻨﺒﻲ ﷺ ‪ً ِ ْ َ -‬‬
‫ﺗﻘﻌﻴﺪا‪ُ َ َ َ » :-‬‬ ‫ﻗﻮل ﱠ ِ ﱢ‬
‫ﻣﻨﻪ َ ْ ُ‬‫َ ﱡ ِ‬
‫وأﺟﻞ ْ ُ‬
‫َ َ‬
‫أي ُ ْ‬
‫ﻧﻜﺮ‪.-‬‬ ‫ﻣﻦ َﻫﺬا َﻋﲆ ُ ْ‬
‫ذﻛﺮ ‪َ ُ -‬‬ ‫َ ُ ِ‬
‫دون ﱢ‬ ‫ﻓﻜﻦ ْ‬
‫ْ‬
‫ﻳﻜﻮن ِ ِ ِ‬ ‫ِ‬ ‫ﺑﻌﺾ ُ ْ َ ِ ِ‬ ‫ﻷﺧﺸﻰ اﷲَ َ ﱠ ِ ِ‬
‫وأﺗﻘﻴﻪ ‪ِ-‬ﰲ َ ْ ِ‬
‫ﻣـﻦ‬
‫ﻓﻴﻬﻢ َ‬ ‫أن َ ُ َ‬ ‫اﳌﻨﺘﺴﺒﲔ ِإﱃ ﱠ َ ﱠ‬
‫اﻟﺴﻠﻔﻴﺔ‪ْ َ -‬‬ ‫َ‬ ‫َو ِ ﱢإﲏ َ ْ َ‬
‫ﻣﻦ َ َ‬
‫ﻗـﺎل‬ ‫ﺑﺎﻟﺰﻻت)‪ُ ْ ِ :-(٤‬‬
‫ﻣﺜﻞ َ ْ‬
‫اﻟﻔﺮﺣﲔ ﱠ ﱠ ِ‬
‫ﻟﻸﻏﻼط‪َ ِ ِ َ ،‬‬ ‫اﳌﺘﺼﻴﺪﻳﻦ ِ َ ْ َ‬
‫اﻷﺧﻄﺎء‪ِ َ ُ ،‬‬
‫َ ﱢ‬ ‫ﻋﻦ َ ْ َ‬ ‫َ ِِ َ‬
‫اﻟﺒﺎﺣﺜﲔ َ ِ‬
‫ِ ِ‬ ‫رﲪﻪ اﷲ‪ِ -‬ﰲ » َ َ ِ ِ‬ ‫ِ‬ ‫ِ ِ‬
‫اﻟﺴﺎﻟﻜﲔ« )‪:(٤٠٣/١‬‬ ‫ﻣﺪارج ﱠ‬ ‫اﺑﻦ َ ﱢ‬
‫اﻟﻘﻴﻢ ‪ُ َ َ -‬‬ ‫ﻓﻴﻬﻢ ِ َ ُ‬
‫اﻹﻣﺎم ْ ُ‬
‫ﺧﻨﺰﻳﺮ)‪(٥‬؛ ﻳﻤﺮ ِ ﱠ ِ‬
‫ﺑﺎﻟﻄﻴﺒﺎت َﻓﻼ َ ْ ِ‬ ‫ﻃﺒﻊ ِ ْ ِ‬ ‫ِ‬
‫ﻳﻠﻮي َ َ ْ َ‬
‫ﻋﻠﻴﻬﺎ‪...‬‬ ‫ﱢَ‬ ‫َُﱡ‬ ‫ﻃﺒﻌﻪ َ ْ ُ‬
‫ﻣﻦ َ ْ ُ ُ‬
‫اﻟﻨﺎس َ ْ‬
‫وﻣﻦ ﱠ‬
‫»َ َ‬
‫ﻣﻨـﻚ ‪-‬وﻳـﺮى‪ِ -‬ﻣـﻦ َ ِ‬
‫اﳌﺤﺎﺳـﻦ َ ْ‬ ‫ِ‬ ‫ﻣـﻦ ﱠ ِ‬ ‫وﻫﻜﺬا َ ِ ِ‬
‫أﺿـﻌﺎف‬
‫َ‬ ‫َ َ‬ ‫ﻳـﺴﻤﻊ ْ َ َ َ َ‬
‫اﻟﻨـﺎس؛ َ ْ َ ُ‬ ‫ﻛﺜﲑ َ‬
‫ٌ‬ ‫َ َ َ‬

‫)‪.(54 3 2 1 0 / .- , + *) (١‬‬
‫ِ‬
‫)‪َ » (٢‬ﺻﺤﻴﺢ ُﺳﻨَﻦ َ ِأﰊ َ ُ‬
‫داود« )‪.(١٧٢٦‬‬
‫ِ‬
‫اﻟﺼﺤﻴﺤﺔ« )‪.(٦٦٧‬‬ ‫)‪ » (٣‬ﱢ ْ ِ َ‬
‫َ‬ ‫اﻟﺴﻠﺴﻠﺔ ﱠ‬
‫ِ‬
‫أﺟﻮﺑﺘﻪ«‪:‬‬ ‫ِ‬
‫ﺑﻌﺾ »‬ ‫اﻟﺸﻴﺦ ُﻋﺒﻴﺪ اﳉﺎﺑﺮي ﰲ‬‫ُ‬ ‫)‪ (٤‬ﻗﺎل‬
‫أﺣﻴﺎﻧﺎ‪ ،‬ﻳﻨﺴﻰ‪ُ ُ ..‬‬
‫ً‬ ‫ُ‬ ‫ً‬ ‫ِ‬ ‫ً‬
‫أﻣﻮر‪..‬‬
‫ﳛﺼﻞ ﻋﻨﺪه ٌ‬ ‫وﳚﻬﻞ‬ ‫أﺣﻴﺎﻧﺎ‪،‬‬ ‫أﺣﻴﺎﻧﺎ‪ُ ْ ُ ،‬‬
‫وﳜﻄﺊ‬ ‫ﻓﺎﻟﺴﻠﻔﻲ َ َ ٌ‬
‫ﺑﴩ‪ ،‬ﻳﻨﺴﻰ‬ ‫ﱡ‬ ‫»‬
‫ﺟﺮح اﻷﺷﺨﺎص«‪.‬‬ ‫ﺗﺘﻌﺠﻠﻮا ‪َ -‬‬
‫ﺑﺎرك اﷲُ ُ‬
‫ﻓﻴﻜﻢ‪ -‬ﰲ ِ‬ ‫‪ ...‬ﻓﻼ ﱠ ُ‬
‫ﺗﺸﺒﻴﻪ )ذا( ﱡ‬
‫ﺑﺎﻟﺬﺑﺎب!‬ ‫ُ‬ ‫اﻟﻨﺒﻮﻳﺔ« )‪- (١٥٠/٦‬ﻟﺸﻴ ِﺦ اﻹﺳﻼم‪-‬‬
‫ﱠ‬ ‫اﻟﺴﻨﱠﺔ‬
‫)‪ (٥‬وﰲ »ﻣﻨﻬﺎج ﱡ‬
‫‪٦٩‬‬

‫ﺳـﻘﻄﺔ‪ْ َ ،‬أو‬ ‫ﺗﻨﺎﺳـﺒﻪ!‪-‬؛ َ ِ َ‬

‫ﻓـﺈذا َ َ‬
‫رأى َ َ ً‬ ‫ﻳﻨﻘﻠﻬﺎ ‪-‬وﻻَ ُ ِ‬‫ﻔﻈﻬﺎ َوﻻَ َ ْ ُ ُ‬
‫ﳛَ ُ‬ ‫َ ْ ِ‬
‫أﺿﻌﺎف َاﳌﺴﺎوئ؛ َ َ‬
‫ُُ‬ ‫َ‬ ‫ﻓﻼ َ ْ‬
‫ﻓﺎﻛﻬﺘﻪ َ ُ ْ َ‬ ‫ِ‬ ‫ﻳﻨﺎﺳﺒﻬﺎ‪َ َ َ َ ،‬‬ ‫ِ‬ ‫ًََِ‬
‫وﻧﻘﻠﻪ«!‬ ‫ﻓﺠﻌﻠﻬﺎ َ َ َ ُ‬ ‫وﻣﺎ ُ َ ُ‬ ‫وﺟﺪ ُ ْ َ َ ُ‬
‫ﺑﻐﻴﺘﻪ َ َ‬ ‫ﻋﻮراء‪َ َ َ :‬‬
‫ﻛﻠﻤﺔ َ ْ َ‬
‫ﻗﻠﺖ‪:‬‬
‫ُ‬
‫َ ِ‬
‫اﻟـﺴﻠﻒ ‪-‬وﻟـﻮ‬ ‫ٍ‬
‫وﻧﺎﴏ ِ‬ ‫داع إﱃ ا ﱠ ِ‬
‫ﻛﻞ ٍ‬ ‫ِ‬
‫اﻟﺒﺎب‪ -‬ﻣﻊ ُ ﱢ‬
‫ﳌﻨﻬﺞ ﱠ‬ ‫ﻟﺴﻨﺔ‪،‬‬
‫ﱡ‬ ‫وﻧﺤﻦ ‪-‬ﰲ ﻫﺬا‬
‫ُ‬
‫رﲪـﻪ اﷲُ‪ -‬ﰲ »ﺑـﺪاﺋﻊ اﻟﻔﻮاﺋـﺪ«‬
‫ُ‬ ‫اﻟﻘـﻴﻢ ‪-‬‬
‫اﺑـﻦ ﱢ‬
‫اﻹﻣـﺎم ُ‬
‫ُ‬ ‫أﺧﻄﺄ!‪ -‬ﻋﲆ ِ ْ ِ‬
‫ﻣﺜﻞ ﻣـﺎ ﻗـﺎل‬
‫ِ‬
‫واﻹﻳﲈن‪:-‬‬ ‫ِ‬
‫اﻟﻌﻠﻢ‬ ‫ﺻﻔﺎت أﻫﻞ‬‫ِ‬ ‫)‪ - (٦٥٠-٦٤٩/٢‬ﱠﳌﺎ ﱠﺑﲔ‬
‫ﳏﺾ ﱠ ِ ِ ِ‬
‫ﻣﻨﺘﺴﺒﻮن‪.‬‬ ‫ﻣﺘﺤﻴﺰون‪ ،‬وإﱃ َ ْ ِ ُ‬
‫ﺳﻨﺘﻪ ُ ْ َ ُ‬ ‫»ُﻫﻢ إﱃ اﷲ ورﺳﻮﻟﻪ ُ ﱢ‬
‫رﻛﺎﺋﺒــﻪ‪ ،‬وﻳــﺴﺘ ﱡ َ‬
‫ﻘﺮون ﻣﻌــﻪ ﺣﻴــﺚ‬ ‫ﻳــﺪﻳﻨﻮن ِ‬
‫َ ِ ُ َ‬
‫ﺗﻮﺟﻬــﺖ َ ُ ُ‬
‫اﳊــﻖ ﱠأﻧــﻰ ﱠ َ ْ‬
‫دﻳــﻦ َ ﱢ‬
‫َ‬
‫ُُِ‬
‫ﻣﻀﺎرﺑﻪ‪.‬‬ ‫اﺳﺘﻘﺮت‬
‫ﱠ ْ‬
‫ﺷـﺒﻬﺎت ُ ِ ِ‬ ‫ﺑـﺪوات آراء ُ ْ َ ِ ِ‬
‫اﳌﺨﺘﻠﻔـﲔ‪ ،‬وﻻ ُ َ ْ ِ ُ‬
‫ﻓﻬـﻢ‬ ‫ﺗﺰﻟـﺰﳍﻢ ُ ُ ُ ْ‬
‫اﳌﺒﻄﻠـﲔ؛ ُ‬ ‫ﺗﺴﺘﻔﺰﻫﻢ َ َ ُ‬
‫ﱡ‬ ‫ﻻ‬
‫واﳌﻤﻴﺰون ِﻟـﲈ ﻓﻴﻬﺎ ِﻣﻦ ﱢ‬
‫اﳊﻖ ﱡ ُ‬
‫واﻟﺸﺒﻬﺎت‪.‬‬ ‫أرﺑﺎب اﳌﻘﺎﻻت‪ َ ُ ،‬ﱢ َ‬ ‫ِ‬ ‫ُ ﱠ ُ‬
‫اﳊﻜﺎم ﻋﲆ‬
‫اﳊﻖ؛ ﻓﻬﻢ ﰲ ﱢ ِ‬
‫وﻳﻮاﻓﻘﻮﻧﻪ ﻓﻴﲈ ﻣﻌﻪ ِﻣﻦ ﱢ‬ ‫ﻛﻞ ِ َ‬
‫اﳊﻖ ْ ُ ُ‬
‫ﺳﻠﻤﻪ‪ ،‬وﰲ‬ ‫َُ‬ ‫ﺑﺎﻃﻠﻪ‪ُ ،‬‬ ‫ﻳﺮدون ﻋﲆ ُ ﱟ‬
‫ﱡ َ‬
‫ﺣﺮﺑﻪ‪.‬‬ ‫ِ‬
‫اﻟﺒﺎﻃﻞ َ ْ ُ‬
‫ـﻪ ِﻣــﻦ‬ ‫ــﲈ َ ْ‬
‫ﻗﺎﻟﺘـ ُ‬
‫ـﺪون ﱠ ِ‬
‫ﺣﻘﻬــﺎ ﻟـ َ‬ ‫ﳚﺤـ ُ َ‬ ‫ٍ‬ ‫ٍ‬
‫ﻻ ﻳﻤﻴﻠــﻮن ﻣــﻊ ﻃﺎﺋﻔــﺔ ﻋــﲆ ﻃﺎﺋﻔــﺔ‪ ،‬وﻻ َ ْ َ‬
‫ﺑﺎﻃﻞ ِﺳﻮاه‪.‬‬
‫ِ ٍ‬
‫ﺑﻞ ﻫﻢ ُ َ ِ‬
‫ﳑﺘﺜﻠﻮن َ‬
‫ﻗﻮل اﷲ ‪-‬ﺗﻌﺎﱃ‪} | { z y x) :-‬‬ ‫ُ ْ‬
‫~¡‪¬«ª©¨§¦¥¤£¢‬‬
‫®¯ ‪] (¸ ¶ µ ´ ³ ²± °‬اﳌﺎﺋﺪة‪.[٨:‬‬
 ‫‪٧٠‬‬

‫ِ‬ ‫ﻋﺒـﺎده أن َ‬
‫ﻷﻋـﺪاﺋﻬﻢ ﻋـﲆ أن ﻻ ﻳﻌـﺪﻟﻮا‬ ‫ﳛﻤﻠﻬـﻢ ُ ْ ُ ُ‬
‫ﺑﻐـﻀﻬﻢ‬ ‫َُ‬ ‫ﻓﺈذا ﻛﺎن ﻗﺪ ﳖﻰ‬
‫ُ‬
‫ﻳﺴﻮغ‬ ‫ِ‬
‫ورﺳﻮﻟﻪ‪-‬؛ ﻓﻜﻴﻒ‬ ‫ِ‬
‫وﺗﻜﺬﻳﺒﻬﻢ ﷲ‬ ‫ِ‬
‫ﻋﺪاوﲥﻢ‪ ،‬وﳐﺎﻟﻔﺘﻬﻢ‪،‬‬ ‫ﻋﻠﻴﻬﻢ ‪-‬ﻣﻊ ُ ِ‬
‫ﻇﻬﻮر‬
‫اﻟﺮﺳـﻮل ﺗـﺼﻴﺐ ُ ِ‬
‫ِ‬ ‫ﻟﻄﺎﺋﻔﺔ ْ َ ِ ٍ‬
‫ٍ‬ ‫ِﻟـﻤﻦ ﱠ ِ‬
‫وﲣﻄـﺊ‬ ‫ُ‬ ‫ﻣﻨﺘﺴﺒﺔ إﱃ‬
‫ُ َ‬ ‫ﺑﻐﻀﻪ‬ ‫أن َ ُ‬
‫ﳛﻤﻠﻪ ُ ْ ُ ُ‬ ‫اﻹﻳﲈن ْ‬
‫َ‬ ‫ﻳﺪﻋﻲ‬ ‫َ ْ‬
‫وأﻧﻮاع اﻷذى؟!‬
‫َ‬ ‫اﻟﻌﺪاوة‬
‫َ‬ ‫ﳚﺮد ﳍﻢ‬ ‫ﻋﲆ أن ﻻ ﻳﻌ َ‬
‫ﺪل ﻓﻴﻬﻢ‪ ،‬ﺑﻞ ُ َ ﱢ ُ‬
‫ً‬
‫وﻋﻤـﻼ‪،‬‬ ‫ورﺳﻮﻟﻪ‪ ،‬وﻣﺎ ﺟﺎء ﺑـﻪ ‪ِ-‬ﻣﻨـﻪ ‪ً ِ -‬‬
‫ﻋﻠـﲈ‪،‬‬ ‫ِ‬ ‫أﳖﻢ َ ْ َ‬
‫أوﱃ ﺑﺎﷲ‬ ‫ﱠُ‬
‫وﻟﻌﻠﻪ ﻻ ﻳﺪري ﱠ ُ‬
‫ِ‬
‫ﳊﺠـﺔ‬ ‫ً‬ ‫وﺻﱪا ِﻣﻦ ِ‬
‫ودﻋﻮة إﱃ اﷲ ﻋﲆ ﺑﺼﲑة‪ً ْ َ ،‬‬
‫وإﻗﺎﻣـﺔ ُ ﱠ‬ ‫ﻗـﻮﻣﻬﻢ ﻋـﲆ اﻷذى ﰲ اﷲ‪،‬‬ ‫ً‬
‫ﺧﺎﻟﻔﻬﻢ َ ْ ِ‬
‫ﺑﺎﳉﻬﻞ!‪.-‬‬ ‫ﻟـﻤﻦ َ‬ ‫ِ ً ِ‬
‫وﻣﻌﺬرة َ‬ ‫اﷲ‪،‬‬
‫ِ‬ ‫ِ‬
‫َ َ‬
‫وﻋﺎﻗﺐ ﻋﻠﻴﻬﺎ‪،‬‬ ‫اﻟﺮﺟﺎل)‪َ ،(١‬‬
‫ﻓﺪﻋﺎ إﻟﻴﻬﺎ‪،‬‬ ‫ﺻﺎدرة ﻋﻦ آراء ﱢ‬
‫ً‬ ‫ً‬
‫ﻣﻘﺎﻟﺔ‬ ‫ﻛﻤﻦ َ َ َ‬
‫ﻧﺼﺐ‬ ‫ﻻ ََ‬
‫ﺑﺎﻟﻌﺼﺒﻴﺔ ِ ِ‬
‫ِ‬
‫اﳉﺎﻫﻠﻴﺔ«‪.‬‬
‫ﱠ‬ ‫ِﱠ َ ﱠ‬
‫وﲪﻴﺔ‬ ‫وﻋﺎدى َﻣﻦ َ َ‬
‫ﺧﺎﻟﻔﻬﺎ‬ ‫َ‬

‫‪(g f e) ...‬؟!‬

‫*****‬

‫اﻟﺪﻳﻦ‪ ،‬ﱢ ِ‬ ‫ﻓﻬﺬا َ ْ ُ‬

‫ﺑﺮاء‪...‬‬
‫ﻣﻨﻪ َ ٌ‬ ‫ﻣﻨﺴﻮب ِ َإﱃ ﱢ ِ َ‬
‫واﻟﺪﻳﻦ ْ ُ‬
‫ُ‬ ‫ﴍَُْ ٍ‬ ‫أﺻﻞ ُ ﱢ‬
‫ﻛﻞ َ ﱟ‬ ‫)‪َ َ (١‬‬
‫‪٧١‬‬

‫‪ ‬‬
‫ﻣﺴﺄﻟﺔ ِﻣﻦ َأﻫﻢ َ ِ‬ ‫ِ‬
‫وأﺷﺪﻫﺎ‪:-‬‬
‫ﱢ‬ ‫اﳌﺴﺎﺋﻞ َ َ‬
‫وأدﱢﻗﻬﺎ ‪-‬وأﺧﻄﺮﻫﺎ‪،‬‬ ‫وﻫﻲ َ ْ َ َ ٌ ْ َ ﱢ َ‬ ‫َ َ‬
‫وأﻟﻔـﺖ ِﰲ‬
‫اﳊﻤـﺪ‪ َ َ ،-‬ﱠ ْ ُ‬ ‫ﳋﻄﺮ )اﻟﺒـﺪع( و)اﳌﺒﺘﺪﻋـﺔ( ‪ً ِ َ -‬‬
‫ﻗـﺪﻳﲈ ‪َ-‬وﷲ َ ْ ُ‬ ‫ﺗﻨﺒﻬﺖ َ َ ِ‬
‫وﻗﺪ َ َ ﱠ ْ ُ‬‫ََْ‬
‫واﻟﺒﺪع« ‪ ِ -‬ﱡ ُ ِ‬ ‫وﺣﻘﻘﺖ‪َ ِ َ » :‬‬
‫اﳊﻮادث َ ِ َ‬ ‫ﻋﻠﻢ ُ ُ ِ‬
‫أﺻﻮل ِ َ‬ ‫ِ‬ ‫ِ‬
‫ﻟﻠﻄﺮﻃﻮﳾ‪...-‬‬ ‫ْ‬ ‫اﻟﺒﺪع«‪ َ َ ،‬ﱠ ْ ُ‬ ‫َذﻟﻚ‪َ ْ » :‬‬
‫ﻛـﺎﻣﻦ ِﰲ َ َ ْ ُ ِ‬ ‫ِ‬ ‫اﻷﻫﻢ ‪ِ -‬ﰲ َ ْ ِ ِ‬
‫ﺗﻄﺒﻴﻖ َﻫﺬا ا َ ْ ِ‬
‫ﺗﺴﻠـﺴﻞ ُ ْ ِ‬
‫اﳊﻜـﻢ‬ ‫اﻟﻴـﻮم‪ٌ َ -‬‬ ‫ﻷﺻـﻞ ‪ْ َ -‬‬ ‫واﳋﻠﻞ َ َ ﱡ‬
‫َ ََُ‬
‫ﺑﺄﻧﻪ‪ِ َ :‬‬ ‫ﻓﻼن( َ ْأو ) ِ ﱠ‬ ‫ﻏﲑه ِﰲ ُ ْ ِ‬ ‫ِ ِْ َِ‬
‫ﻣﺒﺘﺪع!‬‫ﻋﻼن( ِ َ ﱠ ُ ُ ْ‬ ‫ﻋﲆ ) ُ َ‬
‫اﳊﻜﻢ َ َ‬ ‫ﻣﻦ َ َ َ‬
‫ﺧﺎﻟﻒ َ ْ َ ُ‬ ‫ﺑﺎﻟﺒﺪﻋﺔ َ َ‬
‫ﻋﲆ َ ْ‬
‫ﳑﺎرﺳﺔ(‪َ ،‬و) َﺣﺎﻻً(!!‬ ‫ِ‬ ‫ِ‬ ‫ﻳﻨﻜﺮ َ ِ َ‬
‫ِ‬
‫ﻳﻮاﻗﻌﻪ ) ُ َ َ َ ً‬ ‫ﻗﻮﻻً(‪ َ ،‬ﱠ ُ‬
‫وﻟﻜﻨﻪ ُ ُ ُ‬ ‫ذﻟﻚ ) َ ْ‬ ‫ﺑﻌﻀﻬﻢ )!( ُ ْ ُ‬ ‫ََ‬
‫ﻧﻌﻢ؛ َ ْ ُ ُ‬

‫ﻋﺒـﺎرات َ ِ َ ً‬
‫ﺷـﺪﻳﺪة‪،‬‬ ‫ٍ‬ ‫ِِ ِ ِ‬ ‫ﻓﱰاه َ ْ َ ْ ِ ُ‬
‫ﻳﺴﺘﻌﻤﻞ ِﰲ ُﳐﺎﻟﻔـﻪ َ‬
‫ِ‬
‫ﻋﻨﺪه ‪َ -‬ﺣﻘﺎ‪ٌ ْ َ -‬‬
‫ﺗﺒﺪﻳﻊ؛ َ ُ‬
‫ﺈن َﱂ ُ ِ‬
‫َﻓ ِ ْ ْ َ ْ‬
‫ﻳﻜﻦ ْ َ ُ‬
‫أﺷﺪ‪!-‬‬ ‫ﻣﺜﻞ ﱠ ْ ِ ِ‬
‫اﻟﺘﺒﺪﻳﻊ ‪-‬ﺑﻞ َ َ ﱠ‬ ‫أﺣﻴﺎﻧﺎ‪َ ْ ِ -‬‬
‫ﺗﻜﻮن ‪ً ْ َ -‬‬
‫ﺗﻜﺎد( َ ُ ُ‬ ‫وأﻟﻔﺎﻇﺎ َ ِ َ ً‬
‫ﻗﺎﺳﻴﺔ؛ ) َ ُ‬ ‫َ َْ ً‬

‫ﻳﻘﻮﻟﻮن ‪َ َ ْ ُ ِ -‬‬
‫ﻟﻠﻤﻨﺘﻘﺪ‪:-‬‬ ‫ﻓﱰاﻫﻢ )!( َ ُ ُ‬
‫َََ ُ‬
‫ﻣﱰوك! َ َ ْ ِ‬ ‫ﻳﺆﺧﺬ ِ َ ِ ِ‬ ‫ﺳﺎﻗﻂ! ُﳑﻴﻊ! َ ِ‬
‫ﺿﺎﺋﻊ! ُ َ َ ِ‬ ‫ِ‬
‫ﻣﺘﻔﻠﺴﻒ)‪!!(١‬‬ ‫ُ‬ ‫ﻣﺘﻬﺎون! ﻻَ ُ ْ َ ُ ْ‬
‫ﺑﻘﻮﻟﻪ! َ ْ ُ‬ ‫َ ٌ َﱢ‬

‫ﻗﺪﻳﻢ‪:‬‬
‫ﺣﻖ‪ٌ -‬‬ ‫واﻟﺮﻣﻲ ﺑـ) ﱠ َ ْ ُ‬
‫اﻟﺘﻔﻠﺴﻒ!( ‪-‬ﺑﻐﲑ ﱟ‬ ‫ُ‬ ‫)‪(١‬‬
‫ﻣﻌﲔ ﰲ )أﲪﺪ ﺑﻦ ﺻﺎﻟﺢ اﳌﴫي(‪ َ » :‬ﱠ‬
‫ﻛﺬاب َ َ َ ْ َ‬
‫ﻳﺘﻔﻠﺴﻒ!«‪.‬‬ ‫اﺑﻦ َ ِ ٍ‬
‫ﻓﻠﻘﺪ ﻗﺎل ُ‬
‫اﻟﺬﻫﺒﻲ ﰲ »اﳌﻴﺰان« )‪:(٢٤١/١‬‬
‫ﱡ‬ ‫وﻗﺎل‬
‫ِ‬
‫ﺑﻜﻼﻣﻪ ﻓﻴﻪ«!‬ ‫ﻧﻔﺴﻪ‬
‫اﻟﻨﺴﺎﺋﻲ َ‬
‫»آذى ﱠ ﱡ‬
‫ِ‬
‫اﻟﻌﻼﻣﺔ ُ َ ﱢ ﱡ‬
‫اﳌﻌﻠﻤﻲ ﰲ »اﻟﺘﻨﻜﻴﻞ« )‪- (١١٣/١‬ﰲ )أﲪﺪ ﺑﻦ ﺻﺎﻟﺢ(‪:-‬‬ ‫وﻗﺎل ﱠ ُ‬
‫=‬ ‫ﺷﺄن ﻟﻪ ﱠ َ ْ ُ‬
‫ﺑﺎﻟﺘﻔﻠﺴﻒ«!‬ ‫ﺑﺎﻟﺼﺪق؛ ﻻ َ‬
‫ﻣﻌﺮوف ﱢ ْ‬
‫ٌ‬ ‫»‬
 ‫‪٧٢‬‬

‫ِ‬ ‫ِِ ِ‬
‫اﻟﻌﺒﺎرات َ ِ َ‬
‫اﻟﻐﻠﻴﻈﺎت)‪!(١‬‬ ‫‪ُ َ ْ َ َ ...‬‬
‫وأﺷﺒﺎه َﻫﺬه َ َ‬

‫ﺟﻠﺴﺔ ِﰲ َ ْ‬
‫اﳋﺮج«‪:‬‬ ‫اﳌﻮﱃ‪ِ -‬ﰲ » َ ْ َ‬
‫وﻓﻘﻪ َ ْ َ‬
‫اﻟﺸﻴﺦ ﺭ‪‬ﺑِﻴﻊ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻫ‪‬ﺎﺩِﻱ ‪ َ -‬ﱠ َ ُ‬ ‫وﻗﺪ َ َ‬
‫ﻗﺎل ﱠ ْ ُ‬ ‫ََْ‬

‫اﻟﻌﺮاﻗﻲ ﰲ »ﴍح اﻟﺘﺒﴫة واﻟﺘﺬﻛﺮة« )‪:(٣٢٧/٢‬‬ ‫وﻗﺎل ِ‬ ‫=‬

‫ﱡ‬
‫ﻓﺈﻧﻪ ﻟﻴﺲ ِﻣﻦ ِ‬
‫أﻫﻠﻬﺎ«!‬ ‫ﻣﻌﲔ ﻻ ﻳﺪري ﻣﺎ اﻟﻔﻠﺴﻔﺔ! ﱠ‬‫ﻟﻌﻞ اﺑﻦ ِ‬
‫» ّ‬
‫َ‬
‫ﻗﻠﺖ‪:‬‬
‫ُ‬
‫اﻟﻔﻠﺴﻔﻲ«‪.‬‬
‫َ‬ ‫ﺑﻌﻨﻮان‪» :‬اﻟﻨﻘﺪ َ‬
‫اﻟﺴﻠﻔﻲ ﻟﻠﻔﻜﺮ‬ ‫ٌ‬
‫رﺳﺎﻟﺔ ُ‬ ‫ِ‬
‫ﺑﺘﻮﻓﻴﻖ اﳌﻮﱃ ‪-‬ﺳﺒﺤﺎﻧﻪ‪-‬‬ ‫وﱄ ﲢﺖ ﱠ ْ‬
‫اﻟﻄﺒﻊ ‪-‬‬ ‫َ‬
‫ِ‬
‫وأﻧﻘﻀﻬﺎ!!‬
‫ُ‬ ‫أﻧﻘﺪﻫﺎ‬ ‫اﻟﺒﻌﺾ!(‪ ،‬ﱠ ِ ُ‬
‫ﻓﻴﺘﻬﻤﻨﻲ ﲠﺎ )!( وأﻧﺎ ْ ُ ُ‬ ‫ﺛﻢ ﻳﺄﰐ ) ُ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫اﻟﺴﻠﻔﻲ‪ُ ،‬‬ ‫ﻛﻠﻪ‪ -‬ﻣﻊ ﱢ ِ‬
‫وأﺳﺲ اﻻﻋﺘﻘﺎد ﱠ َ ﱠ‬
‫اﻟﺴﻠﻔﻴﺔ!!‬ ‫ﲨﻴﻌﺎ‪ -‬ﻋﲆ ُأﺻﻮل اﳌﻨﻬﺞ ﱠ َ ّ‬ ‫اﺗﻔﺎﻗﻨﺎ ‪ً -‬‬ ‫ﻫﺬا ‪ ُ -‬ﱡ‬

‫)‪...(M L K J‬‬
‫ِ‬
‫ََ ْ‬
‫وﻟﻜﻦ‪:‬‬
‫ﺎء!‬ ‫وﻏﺎﺑﺖ َﻋﻨْــ َﻚ َ ْ َ‬
‫أﺷﻴـ ُ‬ ‫ﺷﻴﺌﺎ َ َ َ ْ‬‫ﻋﻠﻤﺖ َ ْ ً‬ ‫ﻓﻠﺴﻔﺔ!( َ ِ ْ َ‬ ‫اﻟﻌﻠﻢ ) َ ْ َ َ ً‬ ‫ﻳﺪﻋﻲ ِﰲ ِ ْ ِ‬ ‫وﻗﻞ ِﻟـﻤﻦ ﱠ ِ‬
‫َُْ َ ْ َ‬
‫ﳐﺎﻟﻔﺘﻪ!‪ِ -‬إﱃ ﱠ ْ ِ ِ‬ ‫ﳌﺠﺮد ُ َ َ ِ ِ‬‫اﻟﻨﺎس( )!( ‪ِ ِ ُ -‬‬ ‫ِ‬ ‫وﻗﺪ َ ِ ُ‬
‫ﺑﺴﻠﻔﻴﺔ َﻣﻦ ُ ُ ُ‬
‫ﳜﺎﻟﻔﻪ!!‬ ‫ّ‬ ‫اﻟﺘﺸﻜﻴﻚ‬ ‫َﱠ‬ ‫ﺑﻌﺾ ﱠ‬ ‫اﳊﺪ ﺑـ)‬ ‫ﻳﺼﻞ َ ﱡ‬ ‫)‪ْ َ َ (١‬‬
‫ﺳﻠﻔﻴﺘﻚ َﻏﲑ َ ِ ِ‬ ‫ِ‬ ‫ََ ْ‬
‫ﻳﻘﻮل‪ َ َ ) :‬ﱠ ُ َ ْ ُ َ ﱠ‬
‫ﺳﻠﻔﻴﺘﻨﺎ(!!‬ ‫ﻛﺄن ُ‬
‫ﻗـﺪ َﻳﻘـﻊ ِﻣـﻦ ْ ِ ٍ‬ ‫اﻟﺴﻠﻔﻴﺔ َ ِ َ‬
‫واﺣﺪة ‪ً َ َ -‬‬ ‫أن ﱠ َ ِ ﱠ َ‬ ‫ﻏﻔﺮ اﷲُ ُﻟﻪ‪ َ -‬ﱠ‬ ‫َُ ِ ً‬
‫ﺑـﲔ‬
‫اﺧـﺘﻼف َ ْ َ‬ ‫وأن َﻣـﺎ َ ْ َ ُ‬ ‫أﺑﺪا‪ ،-‬ﱠ‬ ‫ﻣﺘﻨﺎﺳﻴﺎ ‪َ-‬ﻫﺬا‪َ َ َ -‬‬
‫ِ‬ ‫ِ‬ ‫ﺑﺴﺒﺐ ِ‬
‫واﻟﻌﻤﻞ!‬
‫اﻟﺘﴫف َ َ‬ ‫واﳋﻠﻞ‪ْ َ ،-‬أو ُﺳﻮء ﱠ َ ﱡ‬ ‫اﻟﻔﻬﻢ ‪َ َ َ -‬‬ ‫ﺳﻮء َ ْ ِ‬ ‫اﻷﺷﺨﺎص‪ :‬ﱠإﻧﲈ ﻫﻮ ِ َ َ ِ ُ‬ ‫َْ َ‬
‫ِ‬ ‫ﺑﺤـﻖ َ ِ‬ ‫أﻳـﻀﺎ‪ً ِ َ -‬‬ ‫ﻫﺬه َ ِ َ ُ‬ ‫ذﻛﺮﺗﻨﻲ َ ِ ِ‬ ‫وﻟﻘﺪ َ ﱠ ْ ِ‬
‫ﺷـﻴﺨﻨﺎ َ ْ َ ﱢ‬
‫اﻷﻟﺒـﺎﲏ‬ ‫ﻗـﺪﻳﲈ‪ َ ِ -‬ﱢ ْ‬ ‫ً‬ ‫اﻟﻨـﺎس!( ‪-‬‬ ‫ﺑﻌﺾ ّ‬ ‫ﻗﺎﻟﻪ ) َ ْ ُ‬ ‫اﻟﻜﻠﻤﺔ )!( ِ َﺑﲈ َ َ ُ‬ ‫َََ ْ َ‬
‫اﻷﻟﺒِﺎﲏ«!!‬ ‫ﺳﻠﻔﻴﺘﻨﺎ َ ْأﻗﻮى ِﻣﻦ َ ِ ِ‬ ‫ِ‬ ‫ِ‬
‫اﻟﺸﻴﺦ َ ْ َ‬ ‫ﺳﻠﻔﻴﺔ ﱠ ْ ِ‬ ‫ْ َ ﱠ‬ ‫رﲪﻪ اﷲ‪ َ َ » :-‬ﱠ ُ َ‬ ‫‪ُ َ َ-‬‬
‫آﺧﺮ!!‬ ‫ﻣﻌﺬرة!‪ٍ ُ ْ ُ -‬‬
‫ﺑﺄﺳﻠﻮب َ َ‬ ‫وﻟﻜﻦ ‪ً َ ِ ْ َ -‬‬ ‫ِ‬
‫ﺑﺴﻮاء‪ْ َ َ !-‬‬
‫ﺗﻠﻚ ‪-‬ﺳﻮاء ِ ٍ‬
‫ﻓﻬﺬه ﻣﻦ ْ َ َ ً َ‬
‫ََ ِِ ِ ِ‬
‫ِ‬ ‫أن َ‬
‫ﻏﻔـﺮ اﷲُ ﻟﻨـﺎ وﻟـﻪ‪-‬‬‫ﻗﺎﺋﻞ ﻫـﺬه اﻟﻜﻠﻤـﺔ ‪َ َ َ -‬‬ ‫ﻃﺎﻟﺐ اﻟﻌﻠﻢ‪ -‬ﱠ‬ ‫َ‬ ‫ﻋﺮﻓﺖ ‪-‬أﺧﻲ‬ ‫َ‬ ‫واﻟﻌﺠﺐ َ ْ ُ ُ‬
‫ﻳﻌﻈﻢ إذا‬ ‫َ ُ‬
‫ﺑﻌﺪ‪ -‬ﻋﲆ ﻣﻌﻨﻰ ﱠ ﱢ‬
‫اﻟﺬب‪ َ ،‬ﱢ ِ‬
‫واﻟﺪﻓﺎع ﻋﻦ اﻟﺸﻴﺦ اﻷﻟﺒﺎﲏ!!!‬ ‫َ ﱠ َ‬
‫ﺧﺮﺟﻬﺎ )!( ‪ُ ْ َ -‬‬
‫وﻟﺴﺖ أدري ﻛﻴﻒ !؟ وﳌﺎذا؟!‬
‫ُ‬
‫ً‬
‫ﻳﺴﲑا‪!!-‬‬ ‫ﺣﻮﳍﺎ ‪-‬وﻟﻮ‬ ‫ﻛﺜﲑا‪ !-‬وﱂ ْ ُ َ ْ ِ ْ‬
‫ﻧﺪﻧﺪن َ‬ ‫ﻧﻘﻒ ﻋﻨﺪﻫﺎ ‪ً -‬‬‫ﻓﻠﻢ َ ِ ْ‬
‫وﻣﻊ ذﻟﻚ‪ْ ...‬‬
‫‪٧٣‬‬

‫ﲠـﺬه َ ِ َ‬
‫اﻟﻘﺎﻋـﺪة؛‬ ‫أﺧـﺬﻧﺎ ِ ِ ِ‬
‫ﻟـﻮ َ َ ْ َ َ‬ ‫ﻷﻧـﺎ َ ْ‬ ‫ﻳﺒﺪع؛ َ ﱠ‬ ‫وﻗﻊ ِﰲ ِ ْ ِ‬
‫اﻟﺒﺪﻋﺔ؛ ﻻَ ُ َ ﱠ ُ‬‫َ‬ ‫ﻣﻦ َ َ َ‬ ‫»َ َ َ ِ َ‬
‫وﻛﺬﻟﻚ‪ ُ :‬ﱡ‬
‫ﻛﻞ َ ْ‬
‫رﲪﻪ اﷲ‪ ِ » :-‬ﱠ ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺷﻴﺦ ِ ْ َ ِ‬ ‫أﺋﻤﺔ ِ ْ َ‬‫أﻛﺜﺮ َ ِ ِ‬
‫إﻧﻪ َ ٌ‬
‫ﻛﺜﲑ‬ ‫ُ‬ ‫ﺗﻴﻤﻴﺔ ‪ُ َ َ -‬‬
‫اﺑﻦ َ ْ ﱠ‬ ‫اﻹﺳﻼم ْ ُ‬ ‫اﻹﺳﻼم‪ُ ُ َ َ ،‬‬
‫ﻓﻴﻘﻮل َ ْ ُ‬ ‫ﻟﺒﺪﻋﻨﺎ َ ْ َ َ ﱠ‬
‫ََﱠ َْ‬
‫وﻗﻊ ِﰲ ِ ْ ِ ِ‬ ‫أﺋﻤﺔ َ ِ‬ ‫ِ ِ ِ‬
‫اﻋﺘﻤـﺪ‬ ‫ﻳـﺸﻌﺮ؛ ِ ﱠإﻣـﺎ َ ﱠ ُ‬
‫ﻷﻧـﻪ ْ َ َ َ‬ ‫ﺣﻴـﺚ ﻻَ َ ْ ُ‬ ‫ﻣﻦ َ ْ ُ‬ ‫اﻟﺒﺪﻋﺔ ْ‬
‫َ‬ ‫واﳋﻠﻒ‪َ َ َ ،‬‬ ‫اﻟﺴﻠﻒ َ َ َ‬ ‫ﻣﻦ َ ﱠ ﱠ‬ ‫ْ‬
‫ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫اﻟﻨﺺ َﻏﲑ ِ‬ ‫ﺿﻌﻴﻔﺎ‪َ ،‬أو َ ِ ِ‬ ‫ِ ً ِ‬
‫رﺳﻮﻟﻪ‪ْ َ ،‬أو ْ َ‬
‫ﻻﺟﺘﻬﺎد‪.‬‬ ‫وﻣﺮاد َ ُ‬ ‫ﻣﺮاد اﷲ َ ُ َ‬ ‫ﻣﻦ ﱠ ﱢ ْ َ ُ َ‬ ‫ﻓﻬﻢ َ‬ ‫ﺣﺪﻳﺜﺎ َ ً ْ َ‬ ‫َ‬
‫ﺑﺪﻋـﺔ؛ َ ِ َ‬ ‫وﻗـﺪ َ ِ ِ‬
‫اﺟﺘﻬـﺎده ] ِ َإﱃ َﺧﻄـﺄ َ ْأو ِ ْ َ‬ ‫ﻋﻨﺪﻧﺎ َ ِ ﱠ ٌ‬
‫أﺋﻤﺔ ُ ْ َ ِ ُ‬ ‫اﻵن ِ ْ َ‬
‫ﻓـﺈذا[‬ ‫ﳎﺘﻬﺪون‪ ُ ْ َ َ ،‬ﱢ‬
‫ﻳﺆدﻳـﻪ ْ َ ُ ُ‬ ‫َ‬
‫إذا ُ ِ َ‬
‫ﻋﺮف‬ ‫اﳊﻖ؛ ِ َ‬
‫وﲢﺮي َ ّ‬ ‫اﳍﻮى‪ َ َ َ ،‬ﱢ‬ ‫واﻟﺒﻌﺪ َ ِ‬
‫ﻋﻦ َ َ‬ ‫وﺳﻼﻣﺔ َ ْ‬
‫اﻟﻘﺼﺪ‪ْ ُ َ ،‬‬ ‫اﳌﻨﻬﺞ‪َ َ َ َ َ ،‬‬ ‫ﻼﻣﺔ َ ْ َ‬ ‫َ ِ َْ‬
‫ﻋﺮﻓﻨﺎ َﺳ َ َ َ‬
‫ﻳﺒﺪع‪.‬‬ ‫وﻗﻊ ِﰲ ِ ْ َ‬
‫ﺑﺪﻋﺔ‪ :‬ﻻَ ُ َ ﱠ‬ ‫ﺛﻢ َ َ َ‬
‫ﻋﻨﻪ‪ ُ ،‬ﱠ‬ ‫َ َ‬
‫ﻫﺬا َ ْ‬
‫وﻋﺮ ْ َ ِ‬ ‫ِ‬ ‫إذا َﻋﺮ ْ َ ِ‬ ‫ِ‬
‫ﺗـﺪﱡل‬ ‫ﻣﻨﻪ َ ْ َ َ‬
‫أﺷـﻴﺎء َ ُ‬ ‫ﻓﻨﺎ ْ ُ‬ ‫ﺳﻮء َ ْ‬
‫اﻟﻘﺼﺪ‪َ َ َ ،‬‬ ‫وﻋﺮْﻓ َﻨﺎ ْ ُ‬
‫ﻣﻨﻪ ُ َ‬ ‫ﻣﻨﻪ َ َ‬
‫اﳍﻮى‪َ َ َ ،‬‬ ‫ﻓﻨﺎ ْ ُ‬ ‫ﻟﻜﻦ؛ ِ َ َ‬
‫َ ْ‬
‫ﻳﺒﺪع‪.‬‬ ‫ﻳﺮﻳﺪ ِ ْ َ‬
‫اﻟﺒﺪﻋﺔ‪َ َ :‬‬
‫ﻫﺬا ُ َ ﱠ ْ‬ ‫أﻧﻪ ُ ِ ُ‬
‫ﻋﲆ َ ﱠ ُ‬
‫ََ‬
‫ﻣﺒﺘﺪﻋـﺔ؛ َ ِ ِ‬ ‫ِ‬ ‫ﻋﲆ َ ِ ٍ ِ‬ ‫َِ َ‬
‫ﻣـﻦ ﱠ ِ‬
‫اﻟﻨـﺎس‬ ‫وﻛﺜـﲑ َ‬
‫ٌ‬ ‫ﺑﺄﳖﻢ ُ ْ َ َ َ‬ ‫اﻟﻨﺎس‪ َ ِ ،‬ﱠ ُ‬ ‫ﻣﻦ ﱠ‬ ‫ﻛﺜﲑ َ‬ ‫ﺣﻜﻤﻮا َ َ‬ ‫ﳍﺬا َ ِ ُ ُ‬
‫ﲡﺪﻫﻢ َ َ ُ‬
‫ِ‬
‫وﺣـﺴَﻦ‬ ‫ﺳـﻼﻣﺔ َ ْ ِ َ ُ‬
‫ﻣﻘـﺼﺪﻫﻢ‪ْ ُ َ ،‬‬ ‫ﻋﺮﻓﻮا َ َ َ َ‬‫ﻷﳖﻢ َ َ ُ‬‫ﻣﺒﺘﺪﻋﺔ؛ َ ﱠ ُ‬‫ﺳﻤﻮﻫﻢ ُ ْ َ َ‬ ‫وﻗﻌﻮا ِﰲ َ ْ َ‬
‫أﺧﻄﺎء‪َ ،‬ﻣﺎ َ ﱠ ْ ُ‬ ‫ََُ‬
‫اﻟﺬي َ ِ ُ َ‬
‫ﻳﺴﲑون َ َ ْ‬
‫ﻋﻠﻴﻪ«‪.‬‬ ‫اﳌﻨﻬﺞ ﱠ ِ‬
‫وﺳﻼﻣﺔ َ ْ َ ِ‬ ‫وﲢﺮﳞﻢ ِ َ ّ‬
‫ﻟﻠﺤﻖ‪َ َ َ َ َ ،‬‬ ‫ﻧﻮاﻳﺎﻫﻢ‪ َ َ َ ،‬ﱢ ِ‬
‫ََ َ ُ‬
‫ﺑﻌﺾ » َ َ ِ ِ ِ‬
‫رﲪﻪ اﷲ‪ِ -‬ﰲ َ ْ ِ‬‫ِ‬ ‫اﻹﻣﺎم َ ْ َ ِ‬ ‫َِ ِ‬
‫ﻋـﲆ‬ ‫ﺟـﻮاب ُ ِ ﱞ‬
‫ﻣﻬـﻢ َ َ‬ ‫ﳎﺎﻟﺴﻪ«‪ٌ َ َ -‬‬ ‫اﻷﻟﺒﺎﲏ ‪ُ َ َ -‬‬ ‫وﻟﺸﻴﺨﻨﺎ ِ َ‬ ‫َ ْ‬
‫ﻫﺬه َ ِ‬
‫اﻟﻘﻮاﻋﺪ‪:‬‬ ‫رأﻳﻜﻢ ِﰲ ِ ِ‬
‫ﺳﺆال‪َ » :‬ﻣﺎ ْ ُ ُ‬
‫ُ َ‬
‫َ‬
‫اﳌﺒﺘﺪع َﻓﻬﻮ َ ِ‬
‫ﻳﺒﺪع ُ َ ِ‬
‫ﻣﻦ َﱂ ْ ُ َ ﱢ‬ ‫ِ‬ ‫ِ‬
‫ﻣـﻦ َﱂ ْ‬
‫ﻣﺒﺘـﺪع(‪َ ،‬و) َ ْ‬
‫ُ ُْ‬ ‫ْ‬ ‫ﻣﻦ َﱂ ْ ُ َ ﱢ‬
‫ﻳﻜﻔﺮ اﻟ َﻜﺎﻓﺮ َ ُ‬
‫ﻓﻬﻮ َﻛﺎﻓﺮ(‪َ ،‬و) َ ْ‬ ‫)َ ْ‬
‫ﺿﺪﻧﺎ(« )‪(١‬؟!‬‫ﻣﻌﻨﺎ َﻓﻬﻮ ِ ّ‬ ‫َ ُ‬
‫ﻳﻜﻦ َ َ‬

‫ِ‬
‫أﺻـﻮل‬‫اﻟـﺼﺤﻴﺤﺔ ﰲ ُ‬ ‫ِ‬ ‫ِ‬ ‫ٍ ِ‬ ‫اﻧﻈﺮ ‪ً ِ -‬‬
‫)‪ُ (١‬‬
‫ﻟﺰاﻣﺎ‪-‬ﻟﴚء ﻣﻦ اﻟﺘﻔﺼﻴﻞ ﺣﻮل ﻫﺬه اﻟﻜﻠﻤﺔ‪ -‬رﺳـﺎﻟﺘﻲ‪» :‬اﳌـَﻨﺢ ﱠ‬
‫ﻣﻬﻢ‪.-‬‬ ‫ﻟﻠﺸﻴﺦ ِ‬
‫اﻟﻌﻠﻢ« )ص‪ - (٧٣‬ﱠ‬ ‫اﻟﻨﻘﺪ( و)اﻟﻨﺼﻴﺤﺔ(« )ص‪ ،(١٧-١٥‬و»ﻛﺘﺎب ِ‬
‫) ِ‬
‫وﻫﻮ ّ‬‫اﺑﻦ ﻋﺜﻴﻤﲔ‪ُ -‬‬
 ‫‪٧٤‬‬

‫ِ‬
‫رﲪﻪ اﷲ‪َ -‬ﻣﺎ ُ َ ﱠ ُ ُ‬
‫ﻣﻠﺨﺼﻪ‪:-‬‬ ‫اﻹﻣﺎم ‪ُ َ َ -‬‬
‫ُ‬ ‫ﺷﻴﺨﻨﺎ‬ ‫ََ َ‬
‫ﻓﺄﺟﺎب َ ْ ُ‬
‫ﻫﺬه َ ِ‬‫ﺟﺎءت ِ ِ‬ ‫ِ‬
‫اﻟﻘﻮاﻋﺪ؟!‬ ‫ﻣﻦ َ ْ َ‬
‫أﻳﻦ َ َ ْ َ‬ ‫» ْ‬
‫وﻣﻦ َ ﱠ َ‬
‫ﻗﻌﺪﻫﺎ؟!!‬ ‫ََ ْ‬

‫اﳊﺠـﺔ؛ َ ْ‬ ‫وأﻗﺎم َ َ ِ‬
‫ﻳﻜـﻮن ُ ﱡ‬
‫ﻛـﻞ‬ ‫أن َ ُ َ‬ ‫ﻋﻠﻴـﻪ ُ ﱠ‬‫ﺷﺨﺼﺎ َ َ َ َ ْ‬
‫ﻛﻔ َﺮ َ ْ ً‬
‫ﻣﻦ َ ﱠ‬‫أن َ ْ‬ ‫أﺑﺪا‪ َ -‬ﱠ‬
‫ﻃﺎ ‪ً َ َ -‬‬
‫ﴍ ً‬‫ﻟﻴﺲ َ ْ‬‫َْ َ‬
‫ِ‬ ‫ِ‬ ‫اﻟﻨﺎس ﻣﻌﻪ ِﰲ ﱠ ْ ِ‬
‫اﻵﺧـﺮ َ ﱠ ُ‬
‫أﻧـﻪ ﻻَ‬ ‫اﻟﻌـﺎﱂ ُ َ ُ‬
‫وﻳﺮى َ‬ ‫)‪(٢‬‬
‫ﻫﻮ َ َ َ ﱢ‬
‫ﻣﺘﺄوﻻً ‪َ َ َ ،‬‬ ‫ﻗﺪ َ ُ ُ‬
‫ﻳﻜﻮن ُ َ‬ ‫اﻟﺘﻜﻔﲑ)‪(١‬؛ َ ﱠ ُ‬
‫ﻷﻧﻪ َ ْ‬ ‫ﱠ ِ َ َُ‬
‫ِ‬
‫ﳚﻮز ﱠ ْ ُ‬
‫اﻟﺘﻜﻔﲑ‪.‬‬ ‫َُ‬
‫ﺪﻳﻊ‪.‬‬ ‫ﻛﺬﻟﻚ ﱠ ْ ِ ُ‬
‫اﻟﺘﻔﺴﻴﻖ‪ ،‬ﱠ ِ‬ ‫ََ ِ َ‬
‫واﻟﺘﺒ ُ‬
‫ْ‬
‫ِ‬
‫ادﻋﺎء ِ ْ‬ ‫ِ‬ ‫ِ‬ ‫ﻣﻦ ِ َ ِ‬‫َ ِِ ِ‬
‫اﻟﻌﻠﻢ‪.‬‬ ‫اﻟﺸﺒﺎب)‪ِ (٣‬ﰲ ﱢ َ‬ ‫ﺗﴪع َ ْ ِ‬
‫ﺑﻌﺾ ﱠ َ‬ ‫وﻣﻦ َ َ ﱡ‬
‫اﳊﺎﴐ‪ْ َ ،‬‬ ‫ﻓﺘﻦ َ ْ ِ‬
‫اﻟﻌﴫ َ‬ ‫ﻓﻬﺬه ْ‬ ‫َ‬

‫ٍ‬
‫ﺑﺠـﺰم‬‫ﻣﺆﻛـﺪا ‪-‬‬ ‫ﻫﻜﺬا!‪َ ْ ِ -‬‬
‫ﺑـﺎﻹﻟﺰام‪-‬؛ ُ َ ﱢ ً‬ ‫ﻋﲆ َﻫﺬا ﱠ ِ‬
‫اﻟﴩط ‪َ َ -‬‬ ‫اﻟﻨﺎس!( َ َ‬
‫ﺑﻌﺾ ﱠ‬ ‫وﻗﺪ َ َ َ ِ‬
‫ﻧﺎﻗﺸﻨﻲ )!( ) َ ْ ُ‬ ‫)‪ْ َ َ (١‬‬
‫ْ‬
‫ﻣﺜﻞ ﻫﺬا ﱠ ْ ِ‬ ‫ﻣﻮاﻓﻘﺘﻪ َ ِ‬
‫ِِ‬ ‫ِ‬ ‫دون ٍ‬
‫اﻟﺘﻜﻔﲑ!‬ ‫ﻋﲆ ْ ِ َ‬ ‫ﻣﻦ ُ َ َ َ‬ ‫ﻋﲆ َ ﱠ ُ‬
‫أﻧﻪ ﻻَ ُ ﱠﺑﺪ ْ‬ ‫ﺗﺮدد!‪َ َ -‬‬‫ﱡ‬
‫اﻟﻌﻠﻢ ُ َ ِ ِ‬
‫اﳌﻌـﺎﴏﻳﻦ!‪َ ،-‬ﻗـﺎل‪ :‬ﻻَ‬ ‫أﻫﻞ ِ ْ ِ‬ ‫ﻳﻘﻮل ِ َﲠﺎ َ ْ ُ‬
‫ﺑﻌﺾ َ ْ ِ‬ ‫اﳊﻜﺎم ‪ -‬ﱠ ِ‬
‫اﻟﺘﻲ َ ُ ُ‬ ‫ﻔﲑ ُ ﱠ‬ ‫ﺗﻜ ِ ِ‬ ‫ﻋﺎرﺿﺘﻪ ِ َ َ ِ‬
‫ﺑﻤﺴﺄﻟﺔ َ ْ‬ ‫وﻟـﲈ َ َ ْ ُ ُ َ ْ‬ ‫ََ ﱠ‬
‫ﺧﻼف َ ِ ِ‬ ‫اﻟﺪﻟﻴﻞ ِ‬
‫ﻷن ﱠ ِ َ‬ ‫ﻧﻮاﻓﻘﻬﻢ؛ ِ َ ﱠ‬ ‫ِ‬
‫ﻗﻮﻟﻪ!‬ ‫ُ ْ‬ ‫ُ ُُ‬
‫ﻫﺬه َ َ ِ ِ‬ ‫ﻓﻘﻠﺖ ﻟﻪ‪ِ ِ :‬‬
‫ﻛﻬﺬه!!!‬ ‫َُْ ُ ُ َ‬
‫ﻟﺰاﻣﺎ‪-‬ﻣﺎ ﺳﻴﺄﰐ )ص‪.(١٠٨‬‬ ‫واﻧﻈﺮ ‪ً ِ -‬‬ ‫رﻳﺐ ِﻓﻴﻪ‪ُ ،‬‬ ‫رﲪﻪ اﷲُ‪ُ -‬ﻫﻨﺎ‪ُ -‬ﻫﻮ ﱡ ِ‬
‫اﳊﻖ ﱠاﻟﺬي ﻻَ َ ْ َ‬ ‫َ َ‬
‫ِ‬
‫ﺷﻴﺨﻨﺎ ‪ُ َ َ -‬‬
‫وﻗﻮل َ ِ‬
‫ََُْ ْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻓﻘﺪ َ ْ َ ِ ُ‬
‫ﻗﻄﻌﻴﻬﺎ‪ َ َ ،‬ﱢ‬
‫وﻇﻨﻴﻬﺎ‪.-‬‬ ‫اﻷﻧﻈﺎر ِﰲ )دﻻﻻت( ﺑﻌﺾ اﻟﻨﱡﺼﻮص ‪ ْ َ -‬ﱢ َ‬ ‫ﲣﺘﻠﻒ َ ْ َ ُ‬ ‫)‪ْ َ َ (٢‬‬
‫اﺧﺘﻠﻒ َ َ ِ‬
‫ﻛﺬﻟﻚ َﳌﺎ ْ َ َ َ‬ ‫ذﻟﻚ َ َ ِ َ‬ ‫ﻳﻜﻦ َ ِ َ‬
‫ﻋﺎﳌﺎن!‬ ‫ََْ‬
‫وﻟﻮ َﱂ ْ َ ُ ْ‬
‫ﻗﺒﻞ‪َ ،‬وﻻَ اﻵن‪!!-‬‬ ‫ﻳﻘﻮﻟﻪ َ ٌ ِ‬
‫ﻣﻦ َ ْ ُ‬
‫أﺣﺪ ‪ْ -‬‬ ‫وﻫﺬا ﻻَ َ ُ ُ ُ َ‬ ‫َ َ‬
‫ﻓﻼ َ ْ ِ‬ ‫ِ‬ ‫ﺛﺒﻮت( َ ِ ﱠ ِ‬ ‫اﻟﻜﻼم ِﰲ ) ُ ِ‬
‫ﲣﻠﻂ!!‬ ‫ﻧﻔﺲ ِ ْ ﱞ‬
‫ﺑﺪﻋﻲ‪-‬؛ َ َ‬ ‫آﺧﺮ ‪-‬ﻓﻴﻪ َ َ ٌ‬
‫ﺷﺄن َ ٌ‬‫وﻇﻨﺎ‪ٌ ْ َ -‬‬‫ﻗﻄﻌﺎ َ َ‬ ‫اﻷدﻟﺔ ‪ً ْ َ -‬‬ ‫ُ‬ ‫ﻧﻌﻢ؛ َ َ ُ‬ ‫ََ‬
‫ُ‬
‫واﻧﻈﺮ »ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪ ،(٢٨٨/١٩‬و)‪.(٢٥٧/٢٠‬‬
‫)‪ (٣‬وﻛﺬا ) َ ْ ِ‬
‫ﺑﻌﺾ( اﻟﺸﻴﻮخ ‪-‬ﰲ اﻹﻓﺘﺎء ﺑﺎﻟﻌﻠﻢ‪!-‬‬
‫‪٧٥‬‬

‫اﻵﺧﺮ َﻟﻴﺲ َ َ ِ‬ ‫أﻣﺮا َ ِ ً‬ ‫ﻗﺪ ﻳﺮى ِ‬

‫ﻋﺎﱂ ٌ َ ْ ً‬ ‫ِ )‪(١‬‬
‫ﻛـﲈ‬
‫ﻛﺬﻟﻚ! ‪َ َ -‬‬ ‫وﻳﺮاه َ ُ ْ َ‬
‫واﺟﺒﺎ‪ُ َ َ ،‬‬ ‫واﺳﻊ ؛ َ ْ َ َ‬
‫ٌ‬ ‫ﺑﺎب‬
‫ﻫﺬا ٌ‬‫َ َ‬
‫اﻟﻌﻠﲈء ‪ِ -‬ﻣﻦ َ ُ ِ‬
‫ﺑﻌﺪ‪.-‬‬ ‫وﻣﻦ َ ْ‬
‫ﻗﺒﻞ َ ْ‬ ‫اﺧﺘﻠﻒ ُ َ َ ُ ْ ْ‬
‫ْ ََ َ‬
‫ﻳﺄﺧﺬوا ِ َ ْ ِ‬ ‫ﻳﻠﺰم َ ِ‬
‫اﻵﺧﺮﻳﻦ ﺑِ َ ْ‬
‫ﺄن َ ْ ُ ُ‬ ‫ِ‬ ‫ِ‬
‫ﺑﺮأﻳﻪ‪.‬‬ ‫ﻷَ ﱠن َﺑﺎب ْ َ‬
‫اﻻﺟﺘﻬﺎد ﻻَ ُ ْ ِ ُ‬
‫ﻋﻠـﻢ ِ ْ َ‬
‫ﻋﻨـﺪه‪ُ َ ،‬‬
‫ﻓﻬـﻮ‬ ‫ِ‬ ‫اﻵﺧﺮ ِ ﱠإﻧﲈ ﻫﻮ ُ َ ﱢ ُ ِ‬
‫اﳌﻘﻠﺪ ﱠاﻟﺬي ﻻَ ْ َ‬ ‫ُ َ‬ ‫ﺑﺮأي َ ِ‬
‫اﻷﺧﺬ ِ َ ْ ِ‬
‫ﳚﺐ ﻋﻠﻴﻪ َ ْ ُ‬ ‫ﱠاﻟﺬي ُ‬
‫ِ‬
‫ﳚﺐ َ َ ِ‬
‫أن ُ َ ﱢ‬
‫ﻳﻘﻠﺪ)‪.(٢‬‬ ‫َِ ُ ْ‬
‫ﻋﻠﻴﻪ َ ْ‬
‫ﻣﺜـﻞ ْ ِ ِ‬
‫ﻳـﺮى ِ ْ َ‬ ‫ﻋﺎﳌﺎ ‪ َ -‬ﱠ ِ‬
‫ﻛﺎن َ ِ ً‬
‫رأﻳـﻪ‪-‬؛‬ ‫ﻛﻔَﺮ‪ْ َ ،‬أو َ ﱠ َ‬
‫ﻓﺴﻖ‪َ ،‬أو َ ﱠﺑﺪع ‪َ -‬وﻻَ َ َ‬ ‫ﻛﺎﻟﺬي َ ﱠ‬ ‫َ ﱠأﻣﺎ َ ْ‬
‫ﻣﻦ َ َ‬
‫)‪(٣‬‬

‫ﲡﻤﻞ‪.‬‬ ‫وﺑﺎﳍﺪى َ َ ﱠ ْ‬ ‫ﺗﺄﻣﻞ‪َ ُ ِ َ ،‬‬ ‫)‪ َ َ (١‬ﱠ‬

‫وﻣﻮاﻓﻘﺔ ِ َ ْ َ ِ ِ‬
‫ﻷﺣﻜﺎﻣﻬﲈ‪...‬‬ ‫واﳌﻘﻠﺪة‪ٌ َ َ ُ َ ،‬‬ ‫اﻟﻜﻼم َ ﱠأﻧﻪ ِ ْإﻗﺮار ِ ﱠ ْ ِ ِ‬
‫ﻟﻠﺘﻘﻠﻴﺪ َ ُ َ ﱢ َ‬ ‫ٌ‬ ‫ﻣﻦ َﻫﺬا َ َ ِ ُ‬
‫)‪ (٢‬ﻻَ ْﻳﻔﻬﻤﻦ َ ٌ ِ‬
‫أﺣﺪ ْ‬ ‫َ َ َ ﱠ َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺣﺴﺐ‪.-‬‬ ‫اﻟﻮاﻗ ِﻊ ‪ُ ْ َ -‬‬ ‫ﺣﻜﺎﻳﺔ َ‬ ‫ﺑﺎب َ َ‬ ‫ﻣﻦ َ ِ‬ ‫وإﻧﲈ َﻫﺬا ْ‬ ‫َ ِﱠَ‬
‫ﻳﺸﺒﻪ ﻫﺬا‪ْ ِ -‬إﻗﺮار ﱠ ْ ِ‬ ‫ﻣﻦ ِ َ ٍ‬ ‫اﻟﺒﻌﺾ )!( ِﻣﻦ َ ٍ ِ‬
‫اﻟﺘﻘﻠﻴﺪ!!‬ ‫َ‬ ‫ﻛﻼم ِﱄ ‪َ ُ ِ ْ ُ -‬‬ ‫ﳾء ْ‬ ‫ْ ْ‬ ‫ﻓﻬﻢ َ ْ ُ‬ ‫ﻓﻘﺪ َ ِ َ‬ ‫ََْ‬
‫وﻛﻼﳘﺎ ِ ِ ٌ‬
‫ﺑﺎﻃﻞ‪.‬‬ ‫َ ِ َُ‬
‫ﺳﻴﺄﰐ )ص‪.(١٢٦‬‬ ‫واﻧﻈﺮ َﻣﺎ َ َ ْ ِ‬ ‫َ ْ ُ‬
‫اﻟـﺴﻨﺔ(‪-‬‬
‫إﻃـﺎر )أﻫـﻞ ﱡ ﱠ‬ ‫ِ‬ ‫اﻻﺧـﺘﻼف ﰲ اﻟﺘﺒـﺪﻳ ِﻊ ‪-‬ﰲ‬ ‫َ‬ ‫أن‬‫ﻣﺮارا‪ِ -‬ﻣﻦ ﱠ‬ ‫ﻛﺮرﺗﻪ ‪ً ِ -‬‬ ‫ﻟـﲈ ﱠ ْ ُ ُ‬
‫ٌ ِ‬
‫ﺗﻮﻛﻴﺪ َ‬ ‫)‪ (٣‬ﻫﺬا‬
‫ً‬
‫ﺗﺒﺪﻳﻌﺎ‪.‬‬ ‫إﺳﻘﺎﻃﺎ‪ ،‬وﻻ‬‫ً‬ ‫ً‬
‫ﻫﺠﺮا‪ ،‬وﻻ‬ ‫ﺳﺎﺋﻎ؛ ﻻ ُ ِ ُ‬
‫ﻳﻮﺟﺐ‬ ‫اﺧﺘﻼف ٌ‬ ‫ٌ‬
‫ِ‬ ‫ِ‬
‫ﺑﻌـﺾ‬ ‫ﻣﻘﺎﻻﺗـﻪ«‪ َ ُ -‬ﱢ ً‬
‫ﻣﺒﻴﻨـﺎ َ‬ ‫ﺑﻌـﺾ »‬ ‫وﻓﻘـﻪ اﷲُ‪ -‬ﰲ‬ ‫اﻟـﺸﻴﺦ ﺭﺑﻴـﻊ ﺑـﻦ ﻫـﺎﺩﻱ ‪ -‬ﱠ َ ُ‬ ‫ﻗـﺎل ﱠ ْ ُ‬ ‫وﻗﺪ َ َ‬ ‫ََْ‬
‫اﳊﺪادﻳﺔ(‪:‬‬ ‫ِ‬ ‫ِ َ‬
‫ﺻﻔﺎت ) َ ﱠ ﱠ‬
‫ِ‬
‫وﺣﺮﺑﻪ‪...«..‬‬ ‫وﻋﺪاوﺗﻪ‪ُ ُ ْ َ َ ،‬‬‫ﺑﺪﻋﺔ‪ُ ُ َ َ َ ،‬‬ ‫وﻗﻊ ِﰲ ِ ْ َ‬
‫ﻣﻦ َ َ َ‬ ‫ﻳﺒﺪع َ ْ‬‫ﻣﻦ ﻻَ ُ َ ﱢ ُ‬ ‫ﺗﺒﺪﻳﻊ َ ْ‬ ‫»َ ْ ُ‬
‫وأﻗﻮل‪:‬‬ ‫َ َُ‬
‫اﻹﻧﻜـﺎر ﱠ ِ‬ ‫ِ‬ ‫ِ‬ ‫َِ ِ‬
‫وﺟـﻪ ِ ْ َ ِ َ ْ‬
‫واﻟﺘﺒـﺪﻳﻊ!‪،-‬‬ ‫ﻋﲆ َ ْ‬ ‫اﳊﺪادﻳﺔ( ‪َ َ -‬‬
‫ﻣﺼﻄﻠﺢ ) َ ﱠ ﱠ‬ ‫ﻳﻜﺮرون ُ ْ َ َ‬ ‫اﻟﻴﻮم‪ َ ُ -‬ﱢ ُ َ‬ ‫اﻟﺸﺒﺎب( ‪ْ َ -‬‬ ‫ﻣﻦ ) ﱠ َ ِ‬ ‫ﻛﺜﲑ َ‬ ‫ٌ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻧﺴﺒﺘﻪ! َوﻻَ َ ْ ِ ُ َ‬ ‫ِ‬ ‫ِ‬ ‫وﻣﺒﺘﺪأه! َوﻻَ َ ْ ِ ُ َ‬ ‫َوﻻَ َ ْ ِ ُ َ‬
‫ﻓﻜﺮﺗﻪ!!‬‫ﺣﻘﻴﻘﺔ ْ َ‬ ‫ﻳﻌﺮﻓﻮن َ َ َ‬ ‫أﺻﻞ ْ َ‬ ‫ﻳﻌﺮﻓﻮن َ ْ َ‬ ‫ْﺸﺄه َ ُ ْ َ َ ُ‬ ‫ﻳﻌﺮﻓﻮن َﻣﻨ َ ُ‬
‫ﺗﻘﻠﻴﺪ )‪... (o n m l‬‬ ‫ﺗﻘﻠﻴﺪ ِﰲ َ ْ ِ ٍ‬ ‫وﻛﻞ ذﻟﻚ َ ْ ِ ٌ‬ ‫ُﱡ‬
‫ﻫﺪاﻫﻢ اﷲُ‪.-‬‬ ‫ﳾء ‪ُ ِ -‬‬‫ﻛﻞ ٍ‬
‫ﻏﻼة ﰲ ُ ﱢ‬ ‫ِ‬
‫اﳊﺪادﻳﺔ( ُ ٌ‬
‫واﻟﻌﻴﺎذ ﺑﺎﷲ‪ُ ُ -‬‬ ‫ﻧﻌﻢ؛ ) ﱠ ﱠ‬
 ‫‪٧٦‬‬

‫اﻟﻌﺎﱂ«‪.‬‬ ‫ﻳﺘﺎﺑـﻊ َ ِ َ‬
‫ذﻟﻚ َ ِ‬ ‫أن ُ ِ َ‬ ‫ﻳﻠﺰﻣﻪ َ َ ً‬
‫أﺑﺪا )‪ْ َ (١‬‬ ‫ﻓﻼ َ ْ َ ُ ُ‬
‫َ َ‬

‫ُْ‬
‫ﻗﻠﺖ‪:‬‬
‫ِ‬
‫رﲪـﻪ اﷲ‪ َ ُ :-‬ﱢ ِ‬
‫ﻳـﺬﻛﺮﲏ‬ ‫اﻷﻧﻴـﻖ ِﻣـﻦ َ ِ‬
‫واﻟـﻨﻬﺞ َ ِ ُ‬ ‫اﳉﻮاب ﱠ ِ ُ‬
‫ُ‬ ‫ﺷـﻴﺨﻨﺎ ‪ُ َ َ -‬‬
‫ْ ْ‬ ‫اﻟـﺪﻗﻴﻖ‪ َ ،‬ﱠ ْ ُ‬ ‫وﻫﺬا َ ُ‬ ‫َ َ‬
‫ﻳﺮﲪﻪ اﷲُ‪:-‬‬ ‫وﻗﻌﺘﺎ ِﱄ ﻣﻌﻪ ‪ِ ْ َ -‬‬
‫ﺷﺨﺼﻴﺎ ‪ُ ُ َ ْ َ -‬‬ ‫ََُ‬ ‫اﺛﻨﺘﲔ َ َ َ‬ ‫ِِ ﱠ َْ ِ‬
‫ﺑﻘﺼﺘﲔ َ ْ‬
‫ﺳـﻔﺮ‬ ‫اﻟﻌـﻮدة(‪َ ،‬و) َ َ‬‫ﺳـﻠﲈن َ ْ َ‬‫ﺧـﺮج ) َ ْ َ‬
‫ﻟــﲈ َ َ َ‬‫اﻷوﱃ؛ َ ﱠ‬ ‫ﺣـﺮب َ ِ ِ‬
‫اﳋﻠـﻴﺞ ُ َ‬ ‫اﻷوﱃ‪َ ْ ِ :‬‬
‫ﻋﻨﺪ َ ْ ِ‬ ‫ُ َ‬
‫أﻓﺘﻮا ِ ِﺑﻪ‬ ‫ﻋﲆ َ ِ‬
‫ﻋﻠﲈء ِ َ ِ‬
‫ﺑﻼد َ َ َ ْ ِ‬
‫وﺧﺎﻟﻔﻮﻫﻢ ِ َﺑﲈ َ ْ َ ْ‬ ‫اﳊﺮﻣﲔ ﱠ ِ َ ْ‬
‫اﻟﴩﻳﻔﲔ‪ُ ُ َ َ َ ،‬‬ ‫وﻣﻦ ﻣﻌﻬﲈ‪َ ُ َ َ -‬‬ ‫ََ ِ‬
‫اﳊﻮاﱄ( ‪َ -‬‬
‫‪ََ ِ -‬‬
‫ﺣﻴﻨﺬاك‪.-‬‬

‫ﻫـﺆﻻء‪ِ َ َ َ ،‬‬
‫واﻟﻜـﻼم‬ ‫ﳎﺘﻤﻌـﺔ ﻋـﲆ ْ ِ َ ِ‬
‫اﻧﺘﻘـﺎد َ ُ‬ ‫اﻟـﺴﻠﻔﻴﺔ ُ ْ َ ِ َ ً‬
‫َِ ِ‬ ‫ﻣﻦ َ َ ِ ِ‬ ‫ﻛﻠﻤﺔ َ ِ ٍ ِ‬
‫ﻓﻜﺎﻧﺖ َ ِ َ ُ‬
‫َ َ ْ‬
‫ﻣـﺸﺎﻳﺦ ﱠ ﱠ‬ ‫ﻛﺜﲑ ْ‬
‫ﻋﻠﻴﻬﻢ‪ْ َ - ،‬ﺑﻞ َ ْ ِ ِ ِ‬
‫ﺗﺒﺪﻳﻌﻬﻢ‪.(٢)-‬‬ ‫َ َِْ‬

‫ِ‬ ‫ﻣﻮﺿـﻮع ﱠ ْ ِ‬
‫اﻟـﻼزم )!( ِﰲ َ ْ ُ ِ‬ ‫ﻟـﺬﻟﻚ ِ ْ َ ِ‬ ‫آﺧﺮ ِ َ ِ َ‬ ‫)‪َ (١‬ﻫﺬا َ ْ ِ ٌ‬
‫ﺗﻘـﺪﻣﺖ‬ ‫اﻟﺘﻜﻔـﲑ ‪ -‬ﱠاﻟـﺬي َ َ ﱠ َ‬ ‫اﻹﻟـﺰام ﻏـﲑ ﱠ‬ ‫ﺗﻮﻛﻴﺪ َ ُ‬
‫إﻟﻴﻪ‪.-‬‬ ‫اﻹﺷﺎرة ِ َ ْ‬
‫َِ َُ‬
‫ﻣﻦ )ﺑﻌﺾ اﻟﻨﺎس!( ِﻋﻨ َْﺪ‬ ‫ﺷﺨﺼﻴﺎ( ‪ِ ً -‬‬
‫ﻗﺮﻳﺒﺎ‪ْ -‬‬
‫ﺳﻤﻌﺘﻪ ) َ ْ ِ‬ ‫ِ ِ‬
‫ﻳﻜﺎد َﻳﻨ َْﻘﴤ ‪ -‬ﱠﳑﺎ َ ْ ُ ُ‬
‫ِ‬ ‫ِ‬
‫واﻟﻌﺠﺐ ﱠاﻟﺬي ﻻَ َ َ ُ‬ ‫)‪ُ َ َ َ (٢‬‬
‫ﻣﻮاﻓﻘﺘﻪ َ َ ِ ِ ِ‬ ‫ﻋﺪم َ َ ِ ِ‬ ‫ِْ َ ِ ِ‬
‫ﻫﺬﻳﻦ!‬ ‫أﻧﻪ ﻻَ ُ َ ﱢ ُ‬
‫ﻳﺒﺪع َ َ ْ‬ ‫ﺑﻌﻀﻬﻢ!‪ َ :-‬ﱠ ُ‬ ‫ﻋﲆ َ ْﺗﺒﺪﻳﻌﻪ َ ْ َ ُ‬ ‫ﻋﲇ َ َ َ ُ‬ ‫إﻧﻜﺎره َ َ ﱠ‬
‫وﻓﺘﻨ ِ‬ ‫واﻟﺘﻜﻔـﲑ‪ْ ِ َ ،‬‬
‫واﻻﺧـﺘﻼف‪ ،‬ﱠ ْ ِ‬ ‫اﻟﻔﺮﻗـﺔ ِ ْ ِ‬
‫ﻧـﺎر ُ َ ِ‬ ‫أول َ ٍ ِ‬ ‫ﻣﺸﻌﻼ َ ﱠ ِ‬ ‫َﻮﻳﺔ‪ِ ْ -‬‬ ‫ﺑﺪون ْ ٍ‬ ‫ِ‬
‫َـﺔ‬ ‫َ‬ ‫ﻣـﻦ َ ِ ْ‬ ‫ﴍارة ْ‬ ‫َ َ‬ ‫ﻣﺜﻨ ِ ﱠ ُ‬ ‫أﳖﲈ ‪َ ُ ِ -‬‬ ‫ﻣﻊ َ ﱠ ُ‬ ‫َ َ‬
‫ِ‬ ‫أﻧﻪ ِﻣﻦ‬ ‫ﻣﻘﺮ ِ َﳍﺬا ُ ﱢ‬ ‫واﻹرﺟﺎء‪ ،‬و‪ ..‬و‪ِ ُ - ..‬‬
‫ﺑﺎﻃﻞ ﻫﺆﻻء‪!!-‬‬ ‫ِ‬ ‫ﻛﻠﻪ ﱠ ُ‬ ‫وﻫﻮ ُ ﱞ‬ ‫َ َ‬ ‫اﳋﺮوج َ ِ ْ َ َ َ‬ ‫ُُ ِ‬
‫اﻟﺘﺒﺪﻳ ِﻊ ‪َِ-‬إذن‪-‬؟!‬ ‫ﻮاﺑﻂ ﱠ ِ‬
‫َ َﻓﲈ َﺿ َ ِ ُ ْ‬
‫ﻟﻴﺴﺎ ِﻣﻦ ِ َ‬
‫اﻟﺒﺪع؟!‬ ‫اﳋﺮوج(‪ ،‬و)اﻟﺘﻜﻔﲑ( َ ْ َ‬ ‫أن ) ُ‬ ‫ﻋﻠﻴﻨﺎ؟! ْأم ﱠ‬ ‫ﻋﻠﻴﻪ َﻣﺎ َ ْ َ َ ُ‬
‫أﻧﻜﺮه َ َ ْ‬
‫أﻧﻜﺮﻧﺎ َ ِ‬
‫وﻫﻼ َ ْ َ ْ َ َ ْ‬ ‫َ َ ﱠ‬
‫ِ‬ ‫وﺑﺨﺎﺻﺔ ﱠأﻧﻪ ﻗﺪ َ َ ِ‬‫ٍ‬
‫ﺳـﺪده اﷲُ‪ -‬ﱂ‬ ‫ﻋﻨـﻪ!‪-‬؛ ﱠ ُ‬
‫ﻓﻜﺄﻧـﻪ ‪ -‬ﱠ َ ُ‬ ‫ﺻـﺪر ُ‬ ‫ﻟـﲈ َ َ َ‬ ‫ﻧﻔﻴﻪ َ‬‫ﺑﻠﻐﻨﻲ ُ ُ‬ ‫ﱠ ُ َ‬ ‫أﻇﻦ ذﻟﻚ ﻛﺬﻟﻚ! ‪-‬‬ ‫ﻻ ُ ﱡ‬
‫ﻳﺘﺬﻛﺮ َ ْ َ‬
‫اﻷوﱃ!‬ ‫ﱠ‬
‫َ‬ ‫ِ‬
‫=‬ ‫اﻟﺜﺎﻧﻴﺔ!!‪!-‬‬ ‫أو َ َ‬
‫ﻧﴘ‬
‫‪٧٧‬‬

‫ـﺸﻴﺨﻨﺎ‪ِ َ ِ -‬‬
‫ـﺎﻫﺮا ﻟ ِـ َ ِ‬
‫اﻷول‪َ -‬ﻇـ ِ ً‬ ‫اﻷﻣــﺮ ‪ِ -‬ﰲ َ ﱠ ِ‬
‫ـﺎن‬ ‫ـﻪ اﷲ‪-‬؛ َﺑـ ْ‬
‫ـﻞ َﻛـ َ‬ ‫رﲪـ ُ‬ ‫ْ‬ ‫ـﻦ َﻫــﺬا َ ْ ُ‬ ‫ﻳﻜـ ْ‬ ‫ََ‬
‫وﱂ ْ َ ُ‬
‫ﻗﻮل ﱠ ِ ِ‬
‫اﻟﻄﺎﻋﻦ ِ ِﲠﻢ‪.‬‬ ‫وﻳﻨﻘﺾ َ ْ َ‬ ‫وﻳﺜﻨﻲ ِ‬
‫ﻋﻠﻴﻬﻢ‪ُ ُ ْ َ َ ،‬‬ ‫ﻋﻨﻬﻢ‪ِ ْ ،‬‬
‫ُ‬
‫ِ‬
‫ﻳﺪاﻓﻊ َ ْ ُ‬
‫ﻏﺎﻟﺒﺎ‪ُ ُ -‬‬ ‫‪ًِ َ-‬‬

‫اﳌﺘﺤﻤﺲ َ ِ ِ‬
‫اﻟﻘـﺎدم‬ ‫ذاك ﱠ ِ‬
‫اﻟﺸﺎب ُ َ َ ﱢ‬ ‫ﻋﲆ َ َ‬ ‫ﺷﻴﺨﻨﺎ ‪ ِ َ -‬ﱠ َ‬
‫اﻟﻘﻮﻳﺔ‪َ َ -‬‬ ‫ﻋﻴﻨﻲ‪ -‬ردود َ ِ‬
‫ُ ُ َ ْ‬
‫ورأﻳﺖ ‪ُ ِ -‬ﺑﺄم َ ِ‬
‫ﱢ ْ‬ ‫َ َ َْ ُ‬
‫ﻫﺆﻻء!‬ ‫ﺣﻜﲈ ﺑِ َ ْ ِ ِ‬
‫ﺘﺒﺪﻳﻊ َ ُ‬ ‫ﻟﻴﻨﺘﺰع ِﻣﻦ َ ِ‬
‫ﺷﻴﺨﻨﺎ ُ ْ ً‬ ‫ِ‬
‫ﻟﻴﻠﺔ َ ُﻟﻪ!‪ْ ْ َ ِ َ ْ َ -‬‬
‫أول َ َ ٍ‬
‫وﻣﻨﺬ َ ﱠ ِ ْ‬
‫ﺑﻌﻴﺪ ‪ُ ُ -‬‬ ‫ﺳﻔﺮ ِ ٍ‬
‫ﻣﻦ َ َ ٍ َ‬
‫ْ‬
‫ِ‬

‫ﻣـﺮض‬ ‫اﻟﺸﺎب ِ ﱠإﻻ َأن َ ِ‬ ‫ﻣﻦ َ ِ َ‬

‫ذﻟﻚ ﱠ ﱢ‬
‫ﺑﺸﺪة؛ َﻓﲈ َ َ ِ‬
‫ﻛﺎن ْ‬
‫ﺷﻴﺨﻨﺎ ِ ُﺑﻘﻮة‪ِ َ َ َ ،‬‬
‫وﻧﺎﻗﺸﻪ ِ ﱠ َ‬
‫ُ‬ ‫ﱠ َ‬
‫َﻓﺮد َ ِ‬
‫ﻋﻠﻴﻪ َ ْ ُ‬
‫َ ﱠ َ ْ‬
‫راﺟﻌـﺎ( َ ِ َ َ‬
‫ﺻـﺒﻴﺤﺔ َ ْ ِ‬
‫اﻟﻴـﻮم‬ ‫ﻛـﺮ ُ ِ ً‬
‫ﻣـﺴﺎﻓﺮا ) َ ِ ً‬ ‫ﻟﻴﻠﺘﻬﺎ‪ ُ ،-‬ﱠ‬
‫ﺛﻢ َ ﱠ‬ ‫وذﻫﺐ ِإﱃ ُ ْ َ ْ َ‬
‫اﳌﺴﺘﺸﻔﻰ ‪َ َ ْ َ -‬‬ ‫ﻓﺠﺄة‪َ َ َ َ ،‬‬
‫ً‬
‫ﻣﺒﺎﴍة)‪!-(١‬‬ ‫ﱠ ِ‬
‫اﻟﺘﺎﱄ ‪ً َ َ ُ -‬‬
‫ﻣﻊ َ ْ َ ِ‬ ‫ِ‬ ‫ﻣﻮﻗﻒ َ ِ‬‫اﻟﺬي َ َ ِ ِ ِ‬‫اﻟﻮﻗﺖ ﱠ ِ‬ ‫َِ‬
‫أﻛﺜـﺮ‬ ‫ﻛﻨﺖ َ َأﻧﺎ ‪َ َ -‬‬
‫اﳊﺎل؛ ُ ْ ُ‬ ‫ﺷﻴﺨﻨﺎ َ َ‬
‫ﻋﲆ َﻫﺬا َ‬ ‫ﻛﺎن ﻓﻴﻪ َ ْ ُ ْ‬ ‫وﰲ َ ْ‬
‫ﻛـﻼم ﺑﻌـﺾ ُﻋﻠـﲈء ﺑـﻼد‬ ‫ﻟـﻪ‪َ ِ ُ َ ،‬‬
‫وﻣـﻮاﻓﻘﲔ َ َ‬ ‫اﻷردن‪َ ِ َ ُ -‬‬
‫ﳐـﺎﻟﻔﲔ َ ُ‬
‫ِ‬
‫اﻟﺴﻠﻔﻴﲔ ﰲ ُ ْ ُ ّ‬ ‫ِْ ِ‬
‫إﺧﻮاﻧﻨﺎ ﱠ َ ﱢ‬
‫َ‬
‫ﻣﻌﻬﲈ ‪َ -‬ردا‬
‫وﻣﻦ َ َ ُ‬ ‫وﻓﻘﻪ اﷲ‪ِ -‬ﰲ َ َ ْ‬
‫ﻫﺬﻳﻦ ‪ْ َ َ -‬‬ ‫اﻟﺸﻴﺦ ﺭﺑﻴﻊ ﺑﻦ ﻫﺎﺩﻱ‪ -‬ﱠ َ ُ‬
‫وﻣﻨﻬﻢ ﱠ ْ‬
‫اﳊﺮﻣﲔ ‪ُ -‬‬‫ََ َ ْ‬
‫َ َْ ِ ً‬
‫وﲢﺬﻳﺮا‪.(٢)-‬‬
‫ﺗﻐﻴﲑ ِ ِ‬ ‫ﻃﺎﻟﺒﺎ ِ ﱠ‬
‫اﳌﺨﺎﻟﻔﺔ‪َ ،‬وﻻَ َ ِ ً‬ ‫ﺳﺎﺧﻄﺎ ِﻣﻦ ِ ِ‬ ‫ﻳﻮﻣﺎ‪ِ -‬‬
‫ﻣﻨﺎ َ ْ ِ َ َ ْ‬
‫ﻣﻮﻗﻔﻨـﺎ‪،‬‬ ‫ﻫﺬه ُ َ َ َ‬ ‫ً ْ َ‬ ‫ﺷﻴﺨﻨﺎ ‪َ ً ْ َ -‬‬ ‫ََ‬
‫وﱂ ْ َ َﻧﺮ َ ْ َ‬
‫ﻣﻠﺰﻣﺎ ِ ﱠإﻳﺎﻧﺎ!!‬ ‫ﻣﻬﺪدا ‪-‬أو ُ ْ َ ِ ً‬
‫ﳑﺘﺤﻨﺎ‪َ -‬ﻟﻨﺎ‪َ ،‬وﻻَ ُ ْ ِ ً‬ ‫َوﻻَ ُ َ ﱢ ً‬

‫ِ‬
‫ﻣﻦ َ َ ْ‬
‫ﻫﺬﻳﻦ!!‬ ‫ﻟﻴﺴﻮا َ ْ َ َ‬
‫أﻛﺜﺮ َﴍا ْ‬ ‫ﻛﺜﲑا!( ِ ﱠﳑﻦ ُ َ ﱢ ُ ُ‬
‫ﻳﺒﺪﻋﻬﻢ َ ْ ُ‬ ‫أن ) َ ِ ً‬
‫ﻣﻊ َ ﱠ‬
‫َ َ‬ ‫=‬
‫إذن‪-‬؟!!‬ ‫َ َْ ٍ‬
‫ﻓﺄﻳﺶ ‪ْ َ -‬‬
‫وﻣﻨﺬ ذﻟﻚ اﻟﻴﻮم ﱂ ْ َأره!‬ ‫)‪ُ (١‬‬
‫ﻗﺒﻞ أﻛﺜﺮ ِﻣﻦ ﲬﺴﺔ ﻋﴩ ً‬
‫ﻋﺎﻣﺎ!‬ ‫ﻛﺎن ﻫﺬا َ ْ َ‬ ‫ﻗﺪ َ َ‬ ‫َو َ ْ‬
‫ـﺘﻜﻠﻢ ﻓِـ ِ‬
‫ـﻴﻬﻢ‪،‬‬ ‫ـﺸﻒ ِﻏﻄـ ُ ُ‬
‫ـﺎؤﻫﻢ؛ َﻓـ َ َ ﱠ َ‬ ‫واﻧﻜـ َ َ‬ ‫ـﻪ اﷲ‪َ -‬ﺣـ ُ ُ‬
‫ـﺎﳍﻢ‪َ ْ َ ،‬‬ ‫ـﺸﻴﺨﻨﺎ ‪َ ِ َ -‬‬
‫رﲪـ ُ‬
‫ـﺪ‪ -‬ﻟ ِـ َ ِ‬
‫ْ‬ ‫ﺑﻌـ ُ‬
‫ﻇﻬـ َـﺮ ‪ْ َ -‬‬‫ـﻢ َ َ‬ ‫)‪ُ (٢‬ﺛـ ﱠ‬
‫اﳋﺎرﺟﻴﺔ َ ْ ِ ﱠ‬
‫اﻟﻌﴫﻳﺔ(!‬ ‫ووﺻﻔﻬﻢ ِﺑـ ) َ ِ ِ ﱠ‬ ‫َ َ َ َُ‬
‫ﻣﻮاﻓﻘﺘﻪ ِ ُ ْ ِ َ‬
‫ﻟﻠﻤﺮﺟﺌﺔ«‪.‬‬ ‫ِ‬ ‫اﻷﻟﺒﺎﲏ ِ ْ َ َ‬
‫ﻓﺮﻳﺔ ُ‬ ‫ﻣﺎم َ ْ َ ِ‬‫اﻹ َ ِ‬ ‫اﻟﺪرر ُ َ ْ ِ َ‬
‫اﳌﺘﻸﻟﺌﺔ ِ َ ْ ِ‬
‫ﺑﻨﻘﺾ ِ‬ ‫ﻛﺘﺎﰊ » ﱡ َ‬ ‫واﻧﻈﺮ ِ َ ِ‬‫َ ْ ُ‬
 ‫‪٧٨‬‬

‫ﻣﺜﻞ ِ ِ‬ ‫ِ‬ ‫رﲪﻪ اﷲ‪ً ِ َ -‬‬‫ْﺑﻞ َ َ ِ‬

‫ﻫﺬه اﳊﺎﻻت‪:-‬‬‫ﻛﺜﲑا َﻣﺎ َ ُﻳﻘﻮل ‪ِ -‬ﰲ ْ ِ َ‬ ‫ﻛﺎن ‪ُ َ َ -‬‬ ‫َ‬
‫ﻟﻴﺲ ِ ُ ْ ِ‬ ‫ﻛﻼﻣﻲ ِ‬
‫ِ‬
‫ﺑﻤﻠﺰم«)‪.(١‬‬ ‫ﻣﻌﻠﻢ َ ْ َ‬
‫»َ َ ُ ْ‬
‫واﻣﺶ«)‪.(٢‬‬ ‫ﻗﻞ َ ِ َ َ َ‬
‫ﻛﻠﻤﺘﻚ َ ْ ِ‬ ‫َو‪ْ ُ » :‬‬

‫‪ ُ ...‬ﱢ ً‬
‫وﻣﺮددا‪.«(Å Ä Ã)» :‬‬

‫ﺣﻮل ﻛﻠﻤﺔ )اﻟﺸﻴﺦ »ﻓﻼن« ﻣﻌﺼﻮم ﰲ اﳌﻨﻬﺞ( ‪-‬وﻣﺎ ﻓﻴﻬﺎ‪!-‬‬ ‫ﺗﻘﺪم )ص‪َ (٥٥‬‬ ‫ﻗﺎرن ﺑﲈ ﱠ‬ ‫)‪ِ (١‬‬
‫اﳍﻴﺜﻢ ﺑﻦ َ ِ‬ ‫)‪َ َ (٢‬‬
‫ﲨﻴﻞ‪:‬‬ ‫ﻗﺎل َ ْ َ ُ ْ ُ‬
‫ﺑﺎﻟﺴﻨﱠﺔ؛ َ ُ ِ ُ‬
‫أﳚﺎدل َﻋﻨ َْﻬﺎ؟!‬ ‫ﻳﻜﻮن َ ِ ً‬
‫ﻋﺎﳌﺎ ِ ﱡ‬ ‫اﻟﺮﺟﻞ َ ُ ُ‬ ‫ﻋﺒﺪ اﷲ! ﱠ ُ ُ‬ ‫ﳌﺎﻟﻚ ﺑﻦ َ َأﻧﺲ‪ :‬ﻳﺎ َأﺑﺎ َ ِ‬
‫ْ َ َ ْ‬
‫ﻗﻠﺖ َ ِ ِ‬‫ُْ ُ‬
‫ﺳﻜﺖ‪...‬‬ ‫وإﻻﱠ َ َ‬ ‫ﻣﻨﻪ؛ َ ِ‬ ‫ﻗﺒﻠﺖ ِ ْ‬ ‫ﻓﺈن ُ ِ َ ْ‬ ‫ﳜﱪ ِ ﱠ ِ‬
‫ﺑﺎﻟﺴﻨﺔ؛ َ ِ ْ‬ ‫وﻟﻜﻦ؛ ُ ْ ِ ُ ﱡ‬
‫ﻻ‪ِ َ ،‬‬
‫َﻗﺎل‪َ َ :‬‬
‫ﻻﺑﻦ َ ِ‬ ‫اﻟﻌﻠﻢ َ َ ْ ِ‬ ‫ﺑﻴﺎن ِ ْ ِ‬ ‫ﺟﺎﻣﻊ ِ‬ ‫ِ‬
‫اﻟﺴﲑ« )‪.(١٠٨/٨‬‬ ‫ﻋﺒﺪ اﻟﱪ‪َ ،‬و» ﱢ َ‬ ‫وﻓﻀﻠﻪ« )‪ْ ِ ْ (٤١٤‬‬ ‫» َ ُ ََ‬
‫ﻗﻴﻞ َﻟﻪ‪:‬‬ ‫ﻟـﲈ ِ َ‬ ‫أﲪﺪ؛ َ ﱠ‬ ‫ﻋﻦ ِ َ ِ‬
‫اﻹﻣﺎم َ ْ َ‬ ‫ورد َ ِ‬‫وﻣﺜﻠﻪ َﻣﺎ َ َ َ‬ ‫َ ُُْ‬
‫ِ‬
‫ِ‬ ‫اﻟﺴﻨ َﱠﺔ َ ْ ِ‬ ‫ﻣﻦ َ ْ ِ ُ‬ ‫ِ ِ‬ ‫أﻛﻮن ِﰲ َ ْ ِ ِ‬ ‫»ﻳﺎ َأﺑﺎ َ ِ‬
‫ﻋﻠﻴﻪ؟!‬ ‫ﻣﺒﺘﺪع؛ َ ُ ﱡ‬
‫أرد َ َ ْ‬ ‫ﻏﲑي‪ َ َ َ َ ،‬ﱠ ُ‬
‫ﻓﻴﺘﻜﻠﻢ ُ ْ َ ٌ‬ ‫ﻳﻌﺮف ﱡ‬ ‫ﻟﻴﺲ ﻓﻴﻪ َ ْ‬ ‫اﳌﺠﻠﺲ َ ْ َ‬ ‫ﻋﺒﺪ اﷲ! َ ُ ُ‬ ‫َ َ ْ‬
‫ﺑﺎﻟﺴﻨﺔ‪ ،‬وﻻَ ُ ِ‬ ‫ِ‬ ‫ﺗﻨﺼﺐ َ ْ َ ِ‬ ‫ِ‬
‫ﲣﺎﺻﻢ‪.‬‬ ‫أﺧﱪه ِ ﱡ ﱠ َ‬ ‫ﻧﻔﺴﻚ َﳍﺬا‪ُ ْ ِ ْ َ ،‬‬ ‫َﻗﺎل‪ :‬ﻻَ َ ْ ْ َ‬
‫ﻓﺄﻋﺪت َ َ ِ‬
‫اﻟﻘﻮل!‬ ‫ﻋﻠﻴﻪ َ ْ‬ ‫ََ َ ْ ُ ْ‬
‫ﺎﺻﲈ‪..‬‬‫ﳐ ِ ً‬ ‫ﻓﻘﺎل‪َ :‬ﻣﺎ َ َ َ‬
‫أراك ِإﻻﱠ ُ َ‬ ‫ََ‬
‫ﻻﺑﻦ ْ ِ‬ ‫اﻵداب ﱠ ِ ِ‬ ‫ﻛﺬا ِﰲ » َ ِ‬
‫ﻣﻔﻠﺢ‪.‬‬ ‫اﻟﴩﻋﻴﺔ« )‪ُ ِ ْ (٢٢١/١‬‬ ‫ْ ﱠ‬ ‫ََ‬
‫َِ ِ‬ ‫إﺧﻮاﻧﻨﺎ ِﻣﻦ َ ِ‬ ‫ﺑﻌﺾ ِ ْ ِ‬ ‫رأى َ َ ِ‬
‫ﻫـﺪاﻫﻢ اﷲُ‪-‬‬
‫ُ ُ‬ ‫اﻟـﺴﻠﻔﻴﺔ ‪َ ْ َ -‬‬
‫اﻟﻴـﻮم‪-‬‬ ‫دﻋﺎة ﱠ ﱠ‬ ‫ُ‬ ‫َ‬ ‫ﻫﺬان ِ َ َ‬
‫اﻹﻣﺎﻣﺎن َ ْ َ‬ ‫ﻓﻜﻴﻒ َ ْﻟﻮ َ َ‬ ‫ﻗﻠﺖ‪َ ْ َ َ :‬‬ ‫ُْ ُ‬
‫وﻳﻠﺤﻮن‪َ ،‬و) َ ِ ﱡ‬ ‫ِ‬
‫ﻋﻠﻴﻬﺎ! ُ ُ َ‬
‫وﳛﻠﻤﻮن ﲠﺎ!‬ ‫وﻳﺴﻬﺮون َ َ ْ َ‬
‫اﳌﺨﺎﺻﻤﺔ! َ َ ْ َ ُ َ‬ ‫ﻋﲆ ُ َ َ‬ ‫ﻳﻨﺎﻣﻮن َ َ‬
‫ﱰاﻫﻢ َ َ ُ َ‬ ‫ﻳﻠﺪون!(؛ َﻓ َ ُ‬ ‫ﻳﻠﺠﻮن‪ ِ ُ ،‬ﱡ‬ ‫ﱠﳑﻦ َ ِ ﱡ‬
‫وﻳﻘﻮﻣﻮن َ َ ْ َ‬
‫ﻋﻠﻴﻬﺎ!‬ ‫ََُ ُ َ‬
‫واﻟﺘﺸﻨﻴﻊ‪ ،‬ﱠ ْ ِ‬
‫اﻟﺘﺒﺪﻳﻊ‪ ،‬ﱠ ْ ِ‬
‫ﻋﻨﺪﻫﻢ ﻫﻢ ِإﻻﱠ ﱠ ِ‬ ‫ِ‬ ‫ﻳﻜﺎدون( َ ْ‬
‫واﻟﺘﻔﻈﻴﻊ!!‬‫َ‬ ‫َ‬ ‫ْ‬ ‫ﻳﻜﻮﻧﻮا َ ْ َ‬
‫ﻟﻴﺲ ْ َ ُ َ ﱞ‬ ‫أن َ ُ ُ‬ ‫َْﺑﻞ ) َ ُ‬
‫وﻓﻴﻤﻦ؟!‬
‫َ‬
‫وﻗﻌﻮا ﻓﻴﻪ‪ ،‬أو َ ْ ٍ‬
‫ﻫﻔـﻮة َ ﱡ‬ ‫ٍ‬ ‫اﻟﺴﻠﻔﻴﲔ ُ ِ‬
‫ِ‬ ‫ِ‬
‫زﻟـﻮا ﲠـﺎ!!‬ ‫َ‬ ‫اﳌﻮﺣﺪﻳﻦ؛ ﺑﺴﺒﺐ ﺧﻄﺄ َ ُ‬
‫َ ﱢ‬ ‫ﻣﻌﻈﻢ ذﻟﻚ ﰲ إﺧﻮاﳖﻢ ﱠ َ ﱢ‬
‫‪ُ َ ْ ُ ...‬‬
‫ﻣﺼﻴﺒﲔ‪!-‬‬ ‫ِ‬
‫اﻧﺘﻘﺎدﻫﻢ ُ ِ‬ ‫إن ﻛﺎﻧﻮا ﰲ‬
‫‪ْ -‬‬
‫‪٧٩‬‬

‫ﻳﺮﲪﻪ اﷲ ‪َ َ َ -‬‬
‫ﺗﻌﺎﱃ‪.-‬‬ ‫َْ َُُ‬
‫اﺑـﻦ‬ ‫ﻴﺦ ِ ْ َ ِ‬
‫اﻹﺳـﻼم ْ ِ‬ ‫ﺑﻜﻼم ِ َ‬
‫ﻟـﺸ ْ ِ‬ ‫وﺻﻨﻴﻌﻪ‪ٍ َ َ ِ :‬‬
‫ُُ‬
‫ِ‬
‫ﺷﻴﺨﻨﺎ ‪ُ َ َ -‬‬
‫رﲪﻪ اﷲ‪-‬‬ ‫ﻛﻼم َ ِ‬ ‫وﻟﻘﺪ َ ﱠ ِ‬
‫ذﻛﺮﲏ َ َ ُ ْ‬ ‫َََ ْ َ‬
‫ِ‬ ‫ِ‬
‫ﳎﻤﻮع َ َ َ‬
‫اﻟﻔﺘﺎوى« )‪:(٥٢/٢٨‬‬ ‫ﻗﺎﻟﻪ ِﰲ » َ ْ ُ‬
‫رﲪﻪ اﷲ‪-‬؛ َ َ ُ‬
‫ﺗﻴﻤﻴﺔ ‪ُ َ َ -‬‬
‫َْ ﱠ‬
‫ﻋﻤﻮم ُ ِ ِ‬ ‫ﻳﺆذى َ ٌ ِ‬ ‫أﺣﺐ َ ْ‬‫ِ‬ ‫ِ‬
‫اﳌـﺴﻠﻤﲔ‬‫ﻣﻦ ُ ُ ِ ْ‬ ‫أﺣﺪ ْ‬ ‫أن ُ ْ َ َ‬ ‫ﻋﻨﻜﻢ‪ َ -‬ﱢأﲏ ﻻَ ُ ﱡ‬
‫رﴈ اﷲُ َ ْ ُ‬ ‫»َ ْ َ ُ َ‬
‫ﺗﻌﻠﻤﻮن ‪َ َ -‬‬
‫ﻇﺎﻫﺮا‪ ،-‬وﻻَ ِ ْ ِ‬
‫ِ‬ ‫أﺻﻼ‪ -‬ﻻَ َ ِ ً‬ ‫أﺻﺤﺎﺑﻨﺎ‪ٍ َ ِ -‬‬
‫ﺑﴚء ‪ً ْ َ -‬‬ ‫ﻋﻦ َ ْ َ ِ‬
‫)‪(١‬‬
‫ﻋﺘـﺐ‬
‫ﻋﻨﺪي َ ْ ٌ‬ ‫ﺑﺎﻃﻨﺎ َوﻻَ َ ً َ‬ ‫ْ‬ ‫‪ً ْ َ-‬‬
‫ﻓﻀﻼ َ ْ‬
‫ﻟﻮم ‪ً ْ َ -‬‬ ‫ﻋﲆ َ ٍ ِ‬
‫أﺻﻼ‪.-‬‬ ‫ﻣﻨﻬﻢ‪َ ،‬وﻻَ َ ْ ٌ‬
‫أﺣﺪ ْ ُ‬ ‫ََ َ‬
‫أﺿـﻌﺎف‬
‫ُ‬ ‫واﳌﺤﺒـﺔ‪ َ ،‬ﱠ ْ ِ ِ‬
‫واﻟﺘﻌﻈـﻴﻢ‪ْ َ :‬‬ ‫واﻹﺟـﻼل‪ َ َ َ ،‬ﱠ‬
‫ِ‬
‫اﻟﻜﺮاﻣـﺔ‪ِ َ ْ ِ َ ،‬‬
‫ﻣـﻦ َ َ‬
‫ْﺑﻞ َﳍـﻢ ِ ْ ِ ِ‬
‫ﻋﻨـﺪي َ‬ ‫َ ُ ْ‬
‫ﻛﻞ ِ َ َ ِ‬
‫ﺑﺤﺴﺒﻪ‪.«-‬‬ ‫َ ْ ِ‬
‫أﺿﻌﺎف َﻣﺎ ﻛﺎن ‪ ُ -‬ﱞ‬
‫ِ ِ‬
‫اﻟﺴﺎﻟﻜﲔ« )‪ َ ُ - (٧٧٨/٣‬ﱢ ً‬ ‫اﻟﻘﻴﻢ اﻟﻘﺎ َﺋﻞ ﰲ » ِ‬ ‫ِ‬
‫ﻣﺒﻴﻨـﺎ‬ ‫ﻣﺪارج ﱠ‬ ‫اﺑﻦ َ ﱢ‬
‫اﻹﻣﺎم َ‬
‫َ‬ ‫ورﺣﻢ اﷲُ‬
‫َ َ‬
‫ِ‬
‫واﻷﺧﻼق اﻟﻜﺮﻳﻤﺔ‪ ،‬واﻵداب اﻟﻔﺎﺿﻠﺔ‪:-‬‬ ‫ﻣﻨﺰﻟﺔ اﻹﺣﺴﺎن إﱃ َ ْ‬
‫اﳋﻠﻖ‪،‬‬ ‫َ‬
‫ِ‬ ‫ِ‬
‫ﻓﻠﻴﻨﻈﺮ إﱃ ﺳﲑة ﱠ ِ ﱢ‬
‫اﻟﻨﺒﻲ ﷺ ﻣﻊ‬ ‫ﻓﻬﻢ ﻫﺬه اﻟﺪرﺟﺔ ‪-‬ﻛﲈ ﻳﻨﺒﻐﻲ‪-‬؛ ْ َ ْ ُ ْ‬
‫أراد َ ْ َ‬
‫وﻣﻦ َ‬‫»‪َ ...‬‬
‫ﳚﺪﻫﺎ ﻫﺬه ِ‬
‫ﺑﻌﻴﻨﻬﺎ‪.‬‬ ‫اﻟﻨﺎس‪ْ ِ َ :‬‬
‫ﱠ‬
‫ِ‬ ‫ﻟﻠﻮرﺛﺔ )‪ِ (٢‬ﻣﻨﻬﺎ َ َ ِ‬
‫ِ‬ ‫ﻷﺣﺪ ِﺳﻮاه‪ ،‬ﺛﻢ‬
‫ٍ‬ ‫ﻛﲈل ﻫﺬه اﻟﺪرﺟ ِﺔ‬
‫ﻳﻜﻦ ُ‬
‫ﺳـﻬﺎﻣﻬﻢ‬ ‫ﺑﺤﺴﺐ‬ ‫وﱂ ْ ُ ْ‬
‫ِﻣﻦ ﱠ ِ َ ِ‬
‫اﻟﱰﻛﺔ‪.‬‬

‫رﲪﻪ اﷲُ‪ -‬ﰲ »ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪:(٣٦٨/٣٠‬‬ ‫ﺗﻴﻤﻴﺔ ‪ُ -‬‬ ‫اﺑﻦ ﱠ َ‬ ‫ِ‬
‫اﻹﺳﻼم ُ‬ ‫)‪ (١‬ﻗﺎل ُ‬
‫ﺷﻴﺦ‬
‫أﻋﻈﻢ‪.‬‬
‫َ‬ ‫أﺟﺮه‬ ‫ُ‬
‫ﻳﻜﻮن ُ ُ‬ ‫ِ‬
‫ﺑﺎﻟﻌﻔﻮ‬ ‫ﺟﺎﻫﻞ‪ ،‬ﱞ‬
‫ﺿﺎل‪ ،‬ﺑﻞ‬ ‫ﻏﺎﻟﻂ‪ٌ ،‬‬ ‫ْﻘﺺ‪ٌ :‬‬
‫ﺣﻘﻪ أو َﻳﻨ ُ ُ‬ ‫ﺴﻘﻂ ﱡ‬ ‫ِ‬
‫ﺑﺎﻟﻌﻔﻮ َﻳ ُ‬ ‫أﻧﻪ‬
‫ﺗﻮﻫﻢ ﱠ ُ‬
‫»‪َ ..‬ﻣﻦ ﱠ َ‬
‫واﺳﺘﻄﺎﻟﺔ ﻋﻠﻴﻪ؛ ﻓﻬﻮ ٌ‬
‫ﻏﺎﻟﻂ ﰲ ذﻟﻚ«‪.‬‬ ‫ٌ‬ ‫وﳛﺼﻞ ﻟﻠﻈﺎﱂِ ِ ﱞ‬
‫ﻋﺰ‬ ‫ُ‬ ‫ﳛﺼﻞ ﻟﻪ ُ ﱞ‬
‫ذل‪،‬‬ ‫ُ‬ ‫ِ‬
‫ﺑﺎﻟﻌﻔﻮ‬ ‫ﺗﻮﻫﻢ ﱠأﻧﻪ‬
‫ﻓﻜﺬﻟﻚ َﻣﻦ ﱠ‬
‫وﻫﻢ ُ َ َ ُ‬
‫اﻟﻌﻠﲈء‪.‬‬ ‫)‪ُ ُ َ (٢‬‬
‫ورﺛﺔ َ ْ ِ َ‬
‫اﻷﻧﺒﻴﺎء«‪.‬‬ ‫اﻟﻌﻠﲈء َ َ َ ُ‬ ‫رﺳﻮل اﷲ ﷺ‪ ِ » :‬ﱠ‬
‫إن ُ َ َ َ‬ ‫ﻗﺎل َ ُ ُ‬
‫ﻛﲈ َ َ‬‫ََ‬
‫واﻟﱰ ِﻫﻴﺐ« )‪.(٧٠‬‬ ‫ﺻﺤﻴﺢ ﱠ ِ‬ ‫» ِ‬
‫اﻟﱰﻏﻴﺐ َ ﱠ ْ‬ ‫ْ‬ ‫َ‬
 ‫‪٨٠‬‬

‫ﺗﻴﻤﻴـﺔ‬ ‫ِ‬
‫ﺷـﻴﺦ اﻹﺳـﻼم اﺑـﻦ ﱠ‬ ‫اﳋـﺼﺎل ِﻣـﻦ‬
‫ِ‬ ‫ﻗﻂ‪ -‬أﲨﻊ ﳍﺬه ِ‬
‫َ‬ ‫أﺣﺪا ‪ َ -‬ﱡ‬
‫ً‬ ‫رأﻳﺖ‬
‫وﻣﺎ ُ‬
‫روﺣﻪ‪.-‬‬
‫ﻗﺪس اﷲُ َ‬
‫‪ -‬ﱠ َ‬
‫ﻣﺜﻠـــﻪ‬ ‫ــﻮل‪ُ ْ ِ َ :‬‬
‫وددت ﱢأﲏ ﻷﺻـــﺤﺎﰊ َ‬ ‫ــﺾ أﺻـ ِ‬
‫ــﺤﺎﺑﻪ اﻷﻛـــﺎﺑﺮ ﻳﻘـ ُ‬ ‫وﻛـ َ‬
‫ــﺎن ﺑﻌـ ُ‬
‫ِ‬
‫وﺧﺼﻮﻣﻪ!‬ ‫ِ‬
‫ﻷﻋﺪاﺋﻪ‬
‫وﻣﺎ رأﻳ ُﺘﻪ ﻳﺪﻋﻮ ﻋﲆ ٍ‬
‫أﺣﺪ ﻣﻨﻬﻢ ‪ -‬ﱡ‬
‫ﻗﻂ‪ ،-‬وﻛﺎن ﻳﺪﻋﻮ ﳍﻢ‪.‬‬
‫وأذى ﻟـﻪ؛ َ َ ِ‬
‫ﻓﻨﻬـﺮﲏ‪،‬‬ ‫ﻋـﺪاوة‬
‫ً‬ ‫وأﺷـﺪه‬
‫ﱢ‬ ‫ﺑﻤﻮت ِ‬
‫أﻛﱪ أﻋﺪاﺋﻪ‪،‬‬ ‫ِ‬ ‫ﻳﻮﻣﺎ ُ َ ﱢ ً‬
‫ﻣﺒﴩا‬ ‫وﺟﺌﺖ ً‬‫ُ‬
‫َ‬ ‫ً‬
‫ِ ِ‬ ‫واﺳﱰﺟﻊ‪ُ ،‬ﺛﻢ ﻗﺎم ِﻣﻦ َ ِ ِ‬
‫ﻓﻌﺰاﻫﻢ‪ ،‬وﻗﺎل‪:‬‬
‫ﻓﻮره إﱃ ﺑﻴﺖ أﻫﻠﻪ‪ ،‬ﱠ ُ‬ ‫ْ‬ ‫ﱠَ‬
‫وﺗﻨﻜﺮ ﱄ‪ َ َ ْ َ ْ ،‬ﱠ َ‬
‫ُ ُ‬
‫ﺳـﺎﻋﺪﺗﻜﻢ‬ ‫ٍ‬
‫ﻣـﺴﺎﻋﺪة إﻻ‬ ‫َ‬ ‫ُ‬
‫ﲢﺘﺎﺟﻮن ﻓﻴﻪ إﱃ ُ‬ ‫أﻣﺮ‬
‫ﻳﻜﻮن ﻟﻜﻢ ٌ‬ ‫ﻣﻜﺎﻧﻪ‪ ،‬وﻻ‬
‫ﱢإﲏ ﻟﻜﻢ َ‬
‫ِ‬
‫اﻟﻜﻼم‪.(١)-‬‬ ‫ِ‬
‫وﻧﺤﻮ ﻫﺬا ﻣﻦ‬ ‫ﻓﻴﻪ ‪-‬‬

‫وﻋﻈﻤﻮا ﻫﺬه َ‬
‫اﳊﺎل ﻣﻨﻪ‪.‬‬ ‫ودﻋﻮا ﻟﻪ‪ َ ،‬ﱠ ُ‬
‫ﻓﴪوا ﺑﻪ‪ْ َ َ ،‬‬
‫ُﱡ‬
‫ﻓﺮﲪﻪ اﷲُ ِ‬
‫ورﴈ ﻋﻨﻪ«‪.‬‬ ‫ِ‬
‫َ‬ ‫َ َُ‬

‫َأﷲُ َ ْ َ‬
‫أﻛﱪ‪..‬‬
‫اﻟﻘﻠﺐ َ ِ‬
‫اﻟﻜﺒﲑ‪..‬‬ ‫ﻫﻮ َ ْ ُ‬
‫َﻫﺬا ُ َ‬
‫ِ‬ ‫اﻟﻨﻔﺴﻴﺔ َ ِ َ ُ‬
‫ﻫﺬه ِﻫﻲ ﱠ ْ ِ ﱠ ُ‬
‫ِِ‬
‫اﻟﻌﺎﻟﻴﺔ َ َ‬
‫اﻟﻐﺎﻟﻴﺔ‪..‬‬ ‫َ‬
‫اﳊﻖ‪ِ ْ َ َ ،‬‬ ‫أﻧﻔﺴﻬﻢ ِﰲ َ ِ ِ‬ ‫ِ‬
‫ﻫﺆﻻء ُﻫ ُﻢ َ ِ ُ َ‬
‫اﳊﻖ‪..‬‬
‫وأﻫﻞ َ ّ‬ ‫ﺳﺒﻴﻞ َ ﱢ‬ ‫اﳍﺎﺿﻤﻮن َ ْ ُ َ ُ‬ ‫َ ُ‬

‫ِ‬
‫اﻟـﺴﻨﻴﺔ«‬ ‫ِ‬ ‫ِ‬ ‫واﻧﻈﺮ ِ ْ َ‬
‫)‪ُ (١‬‬
‫اﻟـﺪرر ﱠ ﱠ‬
‫ﺑﻌـﺾ ُﺧـﺼﻮﻣﻪ‪ » :‬ﱡ َ‬ ‫رﻓﻖ اﻟﺸﻴﺦ اﻹﻣﺎم ﳏﻤﺪ ﺑـﻦ ﻋﺒـﺪ اﻟﻮﻫـﺎب ﰲ‬
‫)‪ ،(٣٢/١‬و»ﳎﻤﻮع ُ ﱠ‬
‫اﳌﺆﻟﻔﺎت« )‪ ،٢٠٦/٥‬و‪.(٢٨٠‬‬
‫‪٨١‬‬

‫ِ‬
‫ََ ْ‬
‫وﻟﻜﻦ‪:‬‬

‫أﻳﻦ ُﻫﻢ؟! َ ْ َ‬
‫أﻳﻦ ُﻫﻢ)‪(١‬؟!‬ ‫َْ َ‬

‫ﺣﺰﺑﻴﺔ ﱠ ْ ِ َ‬
‫اﻟﺘﻮﺟﻴﻬﺎت‪ْ َ ،‬أو‬ ‫ﺗﻜﻮن‪ ِ ْ ِ -‬ﱠ َ‬ ‫ﻳﻮﻣﺎ‪ْ َ َ -‬‬
‫وﻟﻦ َ ُ َ‬ ‫ﻓﺎﻟﺪﻋﻮة ﱠ َ ِ ﱠ ُ‬
‫اﻟﺴﻠﻔﻴﺔ َﱂ ْ َ ُ ْ‬
‫ﺗﻜﻦ ‪ً ْ َ -‬‬ ‫َ َ َْ‬
‫وﻋﻠﻴﻪ؛ َ ﱠ ْ َ ُ‬
‫ﺻﻮﻓﻴَﺔ َ ِ‬ ‫ِ‬ ‫ﻋﺴﻜﺮﻳﺔ َ ِ‬
‫اﻋﱰض ْ َ َ‬
‫اﻧﻄﺮد(!‬ ‫ﻣﺒﺪأ‪َ) :‬ﻣﻦ ْ َ َ‬ ‫اﻷواﴏ؛ َ َ‬
‫ﻋﲆ َ ْ‬ ‫اﻷواﻣﺮ‪ْ َ ،‬أو ُ ﱠ‬‫َ ْ َِﱠَ َ‬
‫ﺑﻌـﺾ » َ ِ ِ ِ ِ‬ ‫ِ‬ ‫ﺷﻴﺨﻨﺎ َ ْ َ ِ‬
‫ﻓـﻴﲈ ُ ْ ِ‬
‫ﻳـﺸﺒﻪ ﻣـﺎ‬ ‫أﺟﻮﺑﺘـﻪ« ‪َ -‬‬ ‫رﲪـﻪ اﷲ‪ِ -‬ﰲ َ ْ ِ ْ َ‬ ‫اﻷﻟﺒـﺎﲏ ‪ُ َ َ -‬‬ ‫وﻗﺪ َ َ‬
‫ﻗﺎل َ ْ ُ‬ ‫ََْ‬
‫ﻧﺤﻦ ﻓﻴﻪ‪:-‬‬ ‫ُ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َِ‬ ‫أن ْ َ )‪ِ (٢‬‬ ‫ِ‬
‫ﳌﺠـﺮد‬‫اﻟﺴﻠﻔﻴﺔ!! ُ َ ﱠ‬ ‫اﳉﲈﻋﺔ ﱠ َ ﱠ‬ ‫اﳌﺴﻠﻢ َﻋﻦ َ َ‬ ‫ﻳﻔﺼﻞ ُ ْ ُ‬ ‫ﻣﻦ َ ْ ُ َ‬ ‫أﺳﻤﻌﻪ ‪-‬اﻵن‪ْ -‬‬ ‫» َ ﱠأﻣﺎ َﻣﺎ َ ْ َ ُ ُ‬
‫ِ‬ ‫أﺧﻄﺄ ِﰲ َ َ ٍ‬
‫اﻷﺧﺮى!‬‫اﻷﺣﺰاب ُ ْ َ‬ ‫ﻋﺪوى َ ْ َ ِ‬ ‫ﻣﻦ َ ْ َ‬ ‫أراه ِإﻻﱠ ْ‬ ‫أﺧﺮى‪َ َ :‬ﻓﲈ َ َ ُ‬ ‫ﻣﺴﺄﻟﺔ‪ْ َ ،‬أو ِﰲ ُ ْ َ‬ ‫َ ﱠأﻧﻪ َ َ َ َ ْ‬
‫اﻹﺳـﻼﻣﻴﺔ ﱠ ِ‬
‫ِ‬ ‫ِ‬
‫ﺗﺘﺒﻨـﻰ َ ْ َ َ‬
‫اﳌـﻨﻬﺞ‬ ‫اﻟﺘـﻲ ﻻَ َ َ َ ﱠ‬ ‫اﻷﺣـﺰاب ِ ْ َ ﱠ‬ ‫ﺑﻌـﺾ َ ْ َ ِ‬ ‫ﻧﻈـﺎم َ ْ ِ‬ ‫ﻫـﻮ َ ُ‬ ‫اﻟﻔﺼﻞ ُ َ‬ ‫ﻫﺬا َ ْ ُ‬ ‫ََ‬
‫ِ‬ ‫ﻳﻐﻠﺐ َ َ ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻔﻬﻢ ِ ِ ْ َ‬ ‫ﻣﻨﻬﺠﺎ ِﰲ ِ ْ ِ‬ ‫ِ‬
‫ﻋﻠﻴﻪ َﻣﺎ َ ْ ُ‬
‫ﻳﻐﻠـﺐ‬ ‫ﺣﺰب َ ْ ُ ْ‬ ‫ﻫﻮ ْ ٌ‬ ‫وإﻧﲈ ُ َ‬‫ﻟﻺﺳﻼم؛ َ ِ ﱠ َ‬ ‫اﻟﻔﻘﻪ‪َ ،‬واﻟ َ ْ ِ‬ ‫ﱠ َ ﱠ‬
‫اﻟﺴﻠﻔﻲ َ ْ َ ً‬
‫أﺳـﺎس ﱠ َ ِ‬ ‫ِ‬
‫ﻣـﻦ‬
‫اﳌـﺼﻐﺮة؛ َ ْ‬‫اﻟﺪوﻟـﺔ ُ َ ﱠ َ‬ ‫ِ ْ‬ ‫ﻋﲆ َ َ‬ ‫اﻟﺘﻜﺘﻞ َ ﱠ َ ﱡ ِ‬
‫واﻟﺘﺠﻤﻊ َ َ‬ ‫ﻣﻦ ﱠ َ ﱡ ِ‬ ‫اﻷﺧﺮى َ‬ ‫اﻷﺣﺰاب ُ ْ َ‬ ‫ﻋﲆ َ ْ َ ِ‬ ‫ََ‬
‫ﺣﻜﻢ ِ َ ِ ِ‬ ‫ِ‬ ‫وﺛﺎﻧﻴﺎ! َ َ ِ ً‬‫أﻧﺬر‪ َ -‬ﱠأوﻻً! َ َ ِ ً‬ ‫رﺋﻴﺴﻬﺎ ُ ْ ِ‬
‫ﻃﺎﻋﺔ ِ ِ‬ ‫ِ‬
‫ﺑﻔﺼﻠﻪ)‪!(٣‬‬ ‫ﺛﻢ ُ َ ْ‬ ‫رﺑﲈ‪ ُ ،-‬ﱠ‬ ‫وﺛﺎﻟﺜﺎ‪ ُ -‬ﱠ‬ ‫ﻋﻦ َ َ َ‬ ‫ﺧﺮج َ ْ‬ ‫َ َ َ‬

‫ِ‬
‫اﻹﻗـﺮار‬ ‫ﻣـﻊ‬ ‫اﻹﺳﻼم ‪ِ -‬ﰲ َ ْ ِ‬
‫اﻷﻣـﺲ‪َ َ -‬‬ ‫ﺷﻴﺦ ِ ْ َ‬ ‫ﻣﺜﻞ َﻣﺎ َ َ َ‬
‫ﻓﻌﻞ َ ْ ُ‬ ‫اﻟﻴﻮم‪ُ ْ ِ -‬‬
‫ﻣﻨﺎ( ‪َ ْ َ -‬‬ ‫أﺣﺪ ) ِ ﱠ‬ ‫ﺣﺼﻞ ِﻣﻦ َ ٍ‬
‫وﻟﻮ َ َ َ ْ َ‬ ‫)‪ْ َ َ (١‬‬
‫واﻟﺘﺸﻨﻴﻊ ‪ِ ُ ِ -‬‬
‫ﺑﺎﻟﺴﻘﻮط َ ﱠ ْ ِ‬ ‫واﻟﺘﺒﺪﻳﻊ‪ ،‬واﻟﺴﺐ ﱠ ْ ِ‬ ‫ﻧﺼﻴﺒﻪ َاﳍﺠﺮ ﱠ ِ‬ ‫ﺑﺎﻟﻔﺎرق!‪ِ َ َ َ :-‬‬ ‫ِِ‬
‫واﻟﺘﻤﻴﻴﻊ‪!!-‬‬ ‫ﱡ‬ ‫َ ﱠ ﱠ َ‬ ‫ﻟﻜﺎن َ ُ ُ ْ َ َ ْ‬
‫اﳋﻄﺐ ‪ْ َ -‬‬
‫إذن‪!-‬‬ ‫ﳍﺎن َ ْ ُ‬ ‫اﻟﻔﺼﻞ(؛ َ َ َ‬ ‫ﻣﻮﺻﻮﻻً ِﺑـ ) َ ْ‬ ‫اﻷﻣﺮ َ ْ ُ‬ ‫ﻇﻞ َ ْ ُ‬ ‫ﺣﺒﺬا َ ْﻟﻮ َ ﱠ‬
‫)‪ َ (٢‬ﱠ‬
‫ﺣـﺪ‬ ‫واﻟﻠـﺪد ِﰲ ُ ُ َ‬
‫اﳋـﺼﻮﻣﺔ‪َ ِ ،‬إﱃ َ ﱢ‬ ‫ﻼﺣﻘـﺔ‪َ َ ُ َ ،‬‬
‫واﳌﺘﺎﺑﻌـﺔ‪ َ ،‬ﱠ َ‬ ‫ﻣﻮﺻـﻮل ِ ُ‬
‫ﺑﺎﳌ َ َ َ‬ ‫ﺣﻘﻴﻘـﺔ‪ٌ ُ ْ َ -‬‬ ‫ً‬ ‫ﻟﻜﻦ َﻫﺬا ) َ ْ َ‬
‫اﻟﻔـﺼﻞ( ‪-‬‬ ‫ﱠ‬
‫واﻻﺳﺘﺌﺼﺎل!!! ‪َ -‬وﻻَ ُ ّﺑﺪ‪!-‬‬ ‫ِ‬ ‫ِ َ ِ‬
‫اﻹﺳﻘﺎط َ ْ ْ َ‬ ‫ْ‬
‫ِ‬
‫ﻣﻦ ) َ ْ ُ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻳﻔﺼﻞ(‪،‬‬ ‫اﳌﻌﺎﴏة ‪-‬ﻫﺪى اﷲُ َذوﳞﺎ‪ْ َ -‬‬ ‫اﻟﺴﻠﻔﻴﺔ ُ َ‬ ‫اﳌﺴﻠﻜﻴﺎت ﱠ َ ﱠ‬ ‫ﺑﻌﺾ َ ْ َ ﱠ‬ ‫)‪ْ َ (٣‬ﺑﻞ َ َﻧﺮى اﻵن )!( ﰲ َ ْ‬
‫إﻧﺬار!‬ ‫ون َ ﱢ‬
‫أي ِ ْ َ‬ ‫وﻳﺴﻘﻂ‪ُ ِ ْ َ ْ َ َ ،‬‬
‫وﻳﺴﺘﺄﺻﻞ ِ ُﺑﺪ ِ‬ ‫َُْ ِ ُ‬
‫ﻓﻌﲆ ِ‬ ‫ﻓﺈن َ َ َ‬
‫ْ‬
‫ﺑﺪ‪!-‬‬ ‫وﺟﻪ اﻹﻟﺰام‪ ،‬واﻹﳚﺎب ‪-‬وﻻ ُ ﱠ‬ ‫ﻓﻌﻞ‪ْ َ َ َ :‬‬
 ‫‪٨٢‬‬

‫وإﱃ ﱠ ِ‬ ‫ﺑﺤـﻖ‪َ ِ -‬إﱃ ِ َ ِ‬ ‫ُِْ‬

‫ﺳـﻨﺔ‬‫ﻛﺘـﺎب اﷲ‪ُ َ ِ َ ،‬‬ ‫ﻳﻨﺘﻤـﻮن ‪ّ َ ِ -‬‬
‫ﲨﺎﻋﺔ َ ْ َ ُ َ‬
‫ﻳﺘﺒﻨﺎه َ َ َ ٌ‬ ‫ﳚﻮز َ ْ‬
‫أن َ َ َ ﱠ ُ‬ ‫ﻣﺜﻞ َﻫﺬا ﻻَ َ ُ ُ‬
‫ِ‬ ‫ﻣﻨﻬﺞ َ ِ‬ ‫ِ‬
‫اﻟﺼﺎﻟﺢ‪...‬‬
‫اﻟﺴﻠﻒ ﱠ‬ ‫وﻋﲆ َ ْ َ ِ ﱠ‬ ‫رﺳﻮل اﷲ ﷺ‪َ َ َ ،‬‬ ‫َ ُ‬
‫أﻧﺰل اﷲ ِ ِﺑﻪ ِﻣ ْﻦ ُ ْ َ‬
‫ﺳﻠﻄﺎن«‪.‬‬ ‫اﻟﺪﻳﻦ َﻣﺎ َ ْ َ َ‬ ‫َ ِ‬
‫اﺑﺘﺪاع )‪ِ (١‬ﰲ ﱢ‬
‫ﻫﺬا ْ َ ٌ‬
‫َ‬
‫ُْ ُ‬
‫ﻗﻠﺖ‪:‬‬
‫اﻟـﺸﻴﺦ َﻋﺒـﺪ ُ ِ‬ ‫ﻟﻔﻀﻴﻠﺔ ُ ْ َ ِ َ‬
‫ﻋﺎﻟﻴﺔ ِ َ ِ َ ِ‬
‫ﻋﻠﻤﻴﺔ َ ِ ٍ‬
‫ﻛﻠﻤﺔ ِ ْ ِ ٍ‬
‫وﰲ َ ِ ٍ‬‫َِ‬
‫اﻟﺒـﺪر‬
‫اﻟﻌﺒـﺎد َ ْ‬
‫اﳌﺤـﺴﻦ َ ﱠ‬ ‫ْ‬ ‫أﺳـﺘﺎذﻧﺎ ﱠ ْ ْ‬ ‫َ‬ ‫ﱠ‬ ‫َ‬
‫ﻳﻨﺘﻘـﺪ ِ َ ٍ ِ‬ ‫ﺑﻌﺾ » َ ِ ِ ِ‬
‫ﺗﻮﺟﻴﻬﺎﺗﻪ« ‪ِ -‬ﰲ َ ْ ِ ِ‬ ‫ِ‬
‫ﻣـﻦ‬
‫ﺑـﴚء َ‬ ‫ْ‬ ‫ﻋﻤـﻦ ُ ْ َ َ ُ‬ ‫ﻣﻌﺮض َ َ ِ‬
‫اﻟﻜﻼم َ ﱠ‬ ‫ﺣﻔﻈﻪ اﷲ‪ِ -‬ﰲ َ ْ ِ ْ َ‬ ‫‪َُ َ-‬‬
‫اﻟﺒﺪع(‪َ -‬ﻗﺎل‪:-‬‬ ‫) َِ‬
‫اﻟﻨﺎس ِ ِ‬
‫ﺑـﻪ‪ َ َ ،‬ﱠ‬ ‫ﺑﻤﺘﺎﺑﻌﺘﻪ‪ِ َ ِ ْ ِ َ ،‬‬
‫ِِ‬ ‫ﳚﻮز َ ْ‬
‫ﻣـﻦ‬
‫وأن َ ْ‬ ‫وﺑﺎﻣﺘﺤﺎن ﱠ ِ‬ ‫ﻛﻠﻪ ِ ُ َ َ‬
‫اﻟﻮﻗﺖ ُ ﱡ ُ‬
‫ﻳﺸﻐﻞ َ ْ ُ‬ ‫أن ُ ْ َ َ‬ ‫»‪َ ...‬وﻻَ َ ُ ُ‬
‫ِ‬ ‫ﻳﻌﺘﱪ ُ ْ َ ِ ً‬
‫وﺗﻌـﻢ‬
‫ﺑﻴـﻨﻬﻢ‪ ُ َ َ ،‬ﱡ‬
‫اﻟﻨـﺎس ﻓـﻴﲈ َ ْ َ ُ‬ ‫اﻟﻨﺎس‪ُ َ ْ ُ َ ،‬‬
‫وﻳﻔـﺘﻦ ﱠ ُ‬ ‫ﻳﺘﻬﺎﺟﺮ ﱠ ُ‬
‫ﺛﻢ َ َ َ َ ُ‬‫ﻣﺒﺘﺪﻋﺎ)!(‪ ُ ،‬ﱠ‬ ‫ﻻَ ُ َ ﱢ ُ ُ‬
‫ﻳﺒﺪﻋﻪ ُ ْ َ َ ُ‬
‫ﻓـﻼن ُ َ ِ‬ ‫ِ‬ ‫اﻻﻣﺘﺤﺎن ِﰲ ِ ِ‬ ‫ِ‬ ‫ﻛﻞ َ ٍ‬ ‫ِ‬
‫اﻟﻔـﻼﲏ(‬ ‫ﻣﻦ ) ُ َ‬‫اﻹﻧﺴﺎن ْ‬ ‫ﻣﻮﻗﻒ ِ ْ َ‬ ‫َْ‬ ‫ﺑﺴﺒﺐ َﻫﺬا ْ َ‬ ‫ﻣﻜﺎن ِ َ َ ِ‬ ‫اﻟﻔﺘﻦ ِﰲ ُ ﱢ َ‬ ‫َ ُ‬
‫وﻛﺬا!!‬ ‫ﺑﻜﺬا َ َ‬ ‫ﻋﻠﻴﻪ ) ُﻓﻼن ُ َ ِ‬
‫اﻟﻔﻼﲏ( ِ َ‬ ‫اﻋﱰض َ َ ِ‬ ‫اﻟﺬي ْ َ َ َ‬ ‫ﱠِ‬
‫ْ‬

‫ﻳﺴﻮغ‪َ ،‬وﻻَ َ ُ ُ‬
‫ﳚﻮز‪.‬‬ ‫َ ُِْ‬
‫ﻓﻤﺜﻞ َﻫﺬا ﻻَ َ ُ ُ‬
‫وﻟﻴﺴﺖ ِ ِ‬
‫ﻫﺬه َ ِ َ َ‬
‫ﻃﺮﻳﻘﺔ ﱠ َ‬
‫اﻟﺴﻠﻒ‪.‬‬ ‫َ َْ َ ْ َ‬
‫ِ‬ ‫رﺟـﻞ ِ ِ‬ ‫ِ‬ ‫اﻟﻔﻄﻮن(‪ ،‬و) َ ِ‬
‫اﻟﻔﺎﻃﻦ(‪ ،‬و) َ ُ ِ‬ ‫ِ‬
‫ﺑﻤﻨﺰﻟـﺔ‬ ‫ٍ َْ‬
‫ﺑﻌﻴﻨـﻪ‬ ‫أﻗـﻮال‬ ‫أن » ﱢ َ‬
‫اﲣـﺎذ‬ ‫اﻟﻔﻄﲔ!( ﱠ‬ ‫َ‬ ‫ﻋﲆ ) َ ِ َ‬ ‫)‪ (١‬ﻻ َﳜ َْﻔﻰ َ َ‬
‫ﻧـﺼﻮص‬
‫َ‬ ‫واﻓﻘـﺖ‬
‫ْ‬ ‫ﻗﻮل َﻣﻦ ِﺳﻮاه‪ ،‬ﺑﻞ وﻻ إﱃ ﻧﺼﻮص اﻟـﴩع إﻻ إذا‬ ‫ﻳﻠﺘﻔﺖ إﱃ ِ‬ ‫اﻟﴩ ِع ‪-‬ﻻ ُ ْ َ َ ُ‬ ‫ِ‬
‫ﻧﺼﻮص ﱠ ْ‬‫ُ‬
‫ﳏﺮم ﰲ ِ‬
‫دﻳﻦ اﷲ‪.‬‬ ‫ﻗﻮﻟﻪ‪ :-‬أﲨﻌﺖ ﱠ ُ‬ ‫ِ‬
‫أﻧﻪ ُ َ ﱠ ٌ‬
‫اﻷﻣﺔ ﻋﲆ ﱠ ُ‬
‫ِ ِ‬ ‫اﻧﻘﺮاض ُ ِ‬ ‫اﻷﻣﺔ إﻻ ﺑﻌﺪ ْ ِ‬
‫اﻟﻔﺎﺿﻠﺔ«‪.‬‬ ‫اﻟﻘﺮون‬ ‫ِ‬ ‫ﻳﻈﻬﺮ ﰲ ُ ﱠ‬ ‫وﱂ ْ ْ‬
‫اﳌﻮﻗﻌﲔ« )‪.(٢٣٦/٢‬‬ ‫اﻟﻘﻴﻢ ﰲ »إﻋﻼم ُ َ ﱢ‬ ‫اﺑﻦ ﱢ ِ‬ ‫ﻛﲈ ﻗﺎل ُ‬
‫‪٨٣‬‬

‫ﻋﺰ َ َ ّ‬
‫وﺟﻞ‪ُ َ -‬ﻳﻘﻮل‪. ( ¸ ¶ µ .³ ² ± °) :‬‬ ‫َواﷲُ ‪ َ -‬ﱠ‬
‫واﻹﻧﺴﺎن َﻟﻴﺲ َ َ ِ‬
‫ﻋﻠﻴﻪ ِإﻻﱠ َ ُ‬
‫اﻟﺒﻼغ‪.‬‬ ‫ْ‬ ‫َ ِْ َ ُ ْ َ‬
‫ﻋﻠﻴﻪ ﻳـﺮد‪ُ ،‬ﺛـﻢ ِ‬ ‫ِ‬ ‫ﻣﺘﺎﺑﻌﺔ ﻣﻦ ﻳﺮد َ ِ‬ ‫ِ‬
‫ﻳـﺼﲑ‬
‫ُ‬ ‫وﻗﺘﻪ ِﰲ ُ َ َ َ ْ َ ُ ﱡ َ ْ‬
‫ﻋﻠﻴﻪ‪ُ ُ ْ َ َ ،‬‬
‫واﳌﺮدود َ َ ْ َ ُ ّ ﱠ َ‬ ‫ﻛﻮﻧﻪ َ ْ َ ُ‬
‫ﻳﺸﻐﻞ َ ْ َ ُ‬ ‫وأﻣﺎ َ ْ ُ ُ‬ ‫َ َﱠ‬
‫ﻤـﻮﻋﺘﲔ )‪ٍ َ ْ َ :(١‬‬ ‫ِ‬
‫ﳎﻤﻮﻋـﺔ‬‫ُ‬ ‫اﻟﻨـﺎس ِ َإﱃ َﳎ ْ ُ َ َ ْ‬ ‫ﺛﻢ َ ْ َ ُ‬
‫ﻳﻨﻘﺴﻢ ﱠ ُ‬ ‫وذﻣﺎ! ُ ﱠ‬‫وﻣﻘﺎﺑﻠﺔ‪َ َ ،‬‬
‫ردودا‪ً َ َ َ ُ َ ،‬‬‫ﻛﻠﻪ ُ ُ ً‬ ‫اﻟﻮﻗﺖ ُ ﱡ ُ‬
‫َْ ُ‬
‫اﻟﻌـﺪوى ِإﱃ‬ ‫ﳞﺠـﺮ! َ َ ْ َ ِ ُ‬
‫ﻓﺘﻨﺘﻘـﻞ َ ْ َ‬ ‫وﻣـﻦ ﻻَ ُ َ ﱢ ُ‬
‫ﻳﺒـﺪع َﻫـﺬا ُ ْ َ‬ ‫ﺗﺆﻳﺪ َﻫﺬا! َ َ ْ‬
‫ﺗﺆﻳﺪ ﻫﺬا‪ٍ َ ْ َ ،‬‬
‫وﳎﻤﻮﻋﺔ ُ َ ﱢ ُ‬ ‫َُﱢُ َ َ ُ‬
‫وإﱃ ُ ْ َ َ ِ‬
‫ﳐﺘﻠﻒ ِ َ‬
‫اﻟﺒﻼد)‪:(٢‬‬ ‫ﳐﺘﻠﻒ َ ِ‬
‫اﻷﻣﺎﻛﻦ‪ِ َ ،‬‬ ‫ُ َْ َ ِ‬
‫َ‬
‫اﻟﻌﻤﻞ ‪ ُ -‬ﱡ ِ‬ ‫ﻫﺬا َ َ ِ‬ ‫َﻓ ِ ْ ُ‬
‫اﳉﻬﻞ‪.‬‬‫ﻣﻦ َ ْ‬ ‫ﻛﻠﻪ‪َ -‬‬‫ُ‬ ‫ﻤﺜﻞ َ َ‬
‫أﻫﻞ ﱠ ِ‬ ‫ِ‬
‫ﻟﻴﺲ َﻫﺬا َ َ َ ُ‬
‫ﻋﻤﻠﻬﻢ‪...‬‬ ‫أن َ ْ َ ﱡ‬
‫اﻟﺴﻨﺔ َ ْ َ‬ ‫اﳌﻌﻠﻮ ِم َ ﱠ‬
‫وﻣﻦ َ ْ ُ‬
‫َ َ‬
‫ﻣﻦ ِ َ‬
‫اﻟﻔﺘﻦ«‪.‬‬ ‫اﻟﺸﻴﻄﺎن‪ِ َ ،‬‬
‫ﻋﻤﻞ ﱠ ْ َ ِ َ َ‬
‫وﻫﺬا َ‬ ‫ﻣﻦ َ َ ِ‬‫ِ‬ ‫ﺷﻚ َ ﱠ‬
‫أن َﻫﺬا ْ‬ ‫ﻻَ َ ﱠ‬
‫واﺑــﻦ ُ َ ِ‬
‫ﻋﺜﻴﻤــﲔ ‪ِ-‬ﰲ‬ ‫ﻣــﻨﻬﺞ ﱠ ْ َ ْ ِ‬ ‫ِ‬
‫اﺑــﻦ َﺑــﺎز َ ْ ِ ْ‬
‫اﻟــﺸﻴﺨﲔ ْ ِ‬ ‫ذﻛــﺮ ‪ُ َ َ -‬‬
‫ﺣﻔﻈــﻪ اﷲ‪َ َ ْ َ -‬‬ ‫ﺛــﻢ َ َ َ‬
‫ُ ﱠ‬
‫ذﻟﻚ‪ً ِ َ -‬‬
‫ﻗﺎﺋﻼ‪:-‬‬ ‫َِ َ‬

‫ﺷﻐﻠﻬﻢ ﱠ ِ ُ‬
‫اﻟﺸﺎﻏﻞ‬ ‫وﻳﺸﺘﻐﻠﻮن ِ ِ ْ‬
‫ﺑﺎﻟﻌﻠﻢ‪َ ،‬وﻻَ َ ُ ُ‬
‫ﻳﻜﻮن ُ ْ ُ ُ‬ ‫اﳊﻖ‪َ ُ ِ َ ْ َ َ ،‬‬
‫ﻳﺒﻴﻨﻮن َ ﱠ‬
‫أﳖﻢ ُ َ ﱢ ُ َ‬ ‫ﻓﺈن َ ْ َ ُ‬
‫ﺷﺄﳖﻢ َ ﱠ ُ‬ ‫»َِ ﱠ‬
‫ﻣﺘﺎﺑﻌﺔ ﱠ ْ ِ ِ‬
‫ردوا َ َ ْ‬
‫ﻋﻠﻴﻪ«‪.‬‬ ‫اﻟﺸﺨﺺ ﱠاﻟﺬي َ ﱡ‬ ‫َُ َ ََ‬
‫ِ‬ ‫ﻛﺘﺎﺑـﻪ » َ ِ‬
‫ﻛـﲈ ِﰲ ِ‬ ‫ِ‬ ‫أﲪﺪ ﱠ ِ‬
‫اﻟﺸﻴﺦ َ ْ َ‬ ‫َ ُ َِ‬
‫اﳉﻠﻴـﺔ«‬
‫اﻟﻜﻮاﺷـﻒ َ ﱠ‬
‫َ‬ ‫رﲪـﻪ اﷲ‪َ َ -‬‬
‫اﻟﻨﺠﻤﻲ ‪ُ َ َ -‬‬
‫ْ‬ ‫وﺳﺌﻞ ﱠ ْ‬

‫أﻛﺜﺮ َ ْ َ ُ‬
‫وأﻛﺜﺮ!!‬ ‫)‪ْ َ (١‬ﺑﻞ َ ْ َ ُ‬
‫)‪ (٢‬وﻗﺪ َ َ َ‬
‫ﺣﺼﻞ ﻫﺬا ‪ً -‬‬
‫ﻓﻌﻼ‪!-‬‬
‫اﻟﺴﻠﻔﻴﲔ ﻓﻴﻪ َ ِ َ ٌ‬
‫ﻣﺆﺗﻠﻔﺔ؟!‬ ‫ِ‬
‫ﻛﻠﻤﺔ ﱠ َ ﱢ‬
‫ُ‬ ‫ً‬
‫واﺣﺪا( ‪-‬ﻓﻘﻂ‪-‬‬ ‫ﻓﺄروﲏ ‪-‬ﺑﺎﷲ ﻋﻠﻴﻜﻢ‪ً -‬‬
‫ﺑﻠﺪا )‬ ‫ﱠ‬
‫وإﻻ؛ ُ‬
 ‫‪٨٤‬‬

‫ﻋـﲆ ِ‬ ‫أﻧﻔـﺴﻬﻢ ِﰲ َ َ‬ ‫)ص‪َ- (٢٨-٢٧‬ﻋﻦ‪ :‬ﱠ ِ‬

‫وﻋـﻦ‬ ‫ْ ِﱢ‬
‫اﳊـﺰﺑﻴﲔ‪ْ َ َ ،‬‬ ‫اﻟﻜـﻼم َ َ‬ ‫ﻳﺸﻐ ُﻠﻮن َ ْ ُ َ ُ‬
‫اﻟﺬﻳﻦ َ ْ َ‬
‫ﻓﻼن؟!‬‫رأﻳﻚ ِﰲ ُ َ‬
‫ﻓﻼن؟ َوﻣﺎ َ ْ ُ َ‬‫رأﻳﻚ ِﰲ ُ َ‬ ‫َ ِ‬
‫ﻗﻮﳍﻢ‪َ :‬ﻣﺎ َ ْ ُ َ‬
‫ْ‬

‫رﲪﺔ اﷲ َ َ ْ‬
‫ﻋﻠﻴﻪ‪:-‬‬ ‫ﻓﺄﺟﺎب ‪ُ َ ْ َ -‬‬
‫َ َ َ‬
‫اﳊـﻖ ِ َإﱃ َ‬
‫اﳉـَﺪل‪،‬‬ ‫ﻋـﻦ ِ َ ِ‬
‫ﻧﻄـﺎق َ ﱢ‬ ‫ﺑﻄﺎﻟﺐ ِ ْ ِ‬
‫اﻟﻌﻠﻢ َ ْ‬ ‫ﲣﺮج ِ َ ِ ِ‬‫اﻷﻣﻮر َ ْ ُ ُ‬
‫ِِ‬
‫اﳌﺒﺎﻟﻐﺔ ِﰲ َﻫﺬه ُ ُ‬ ‫»ِ ﱠ‬
‫إن ُ َ َ َ َ‬
‫اﻹﻧـﺴﺎن ِﰲ‬
‫ﻳﻜـﻮن ِ ْ َ ُ‬ ‫ﻋﻨـﻪ َ ِ َ ٌ‬
‫ﻓﺎﺋـﺪة‪ْ َ ،‬‬
‫ﺑـﻞ َ ُ ُ‬ ‫اﻟﻮﻗـﺖ ِﰲ َ َ ِ ِ‬
‫اﻟﻜـﻼم ﱠاﻟـﺬي ﻻَ َ ْ ُ ُ‬
‫ﻳﻨـﺘﺞ َ ْ ُ‬
‫وﺗﻀﻴﻴﻊ ْ ِ‬
‫ََ ْ ِ ِ َ‬
‫ٍَْ‬
‫ﺣﻠﻘﺔ ُ ْ َ َ‬
‫ﻣﻔﺮﻏﺔ!‬ ‫َ‬
‫ﻓﻬﺬا ﻻَ ْ ِ‬
‫ََ َ َ َ‬
‫ﻳﻨﺒﻐﻲ‪.‬‬
‫ِ‬ ‫وﻗﺘـﻪ ِﰲ َ َ ِ‬ ‫أن َ ْ َ ِ ﱠ‬ ‫ﻃﺎﻟﺐ ِ ْ ِ‬
‫ﻋﲆ َ ِ ِ‬
‫اﻟﺒﺤـﺚ َ ِ‬
‫ﻋـﻦ‬ ‫ﻃﺎﻋـﺔ اﷲ‪َ ،‬وﰲ َ ْ‬ ‫ﻳـﺴﺘﻐﻞ َ ْ َ ُ‬ ‫اﻟﻌﻠﻢ َ ْ‬ ‫َ ْﺑﻞ َ ِ ُ‬
‫ﳚﺐ َ َ‬
‫وﺣﻀﻮر َ َ َ‬
‫اﳊﻠﻘﺎت‪.‬‬ ‫ِْ‬
‫اﻟﻌﻠﻢ‪ِ ُ ُ َ ،‬‬

‫ِ‬
‫وﺑﻴـﺎن ِ َ ِ ِ‬ ‫ﻣﻨﻬﻢ ‪ِ -‬ﻣﻦ َ ِ‬‫ﺑﺄن ﻳﺴﻤﻊ ﱠ ِ ِ‬
‫ﺻـﻔﺎﲥﻢ‬ ‫اﻟﺴﻨﺔ‪َ َ ،-‬‬ ‫ﻋﻠﲈء َ ْ ِ‬
‫أﻫﻞ ﱡ ﱠ‬ ‫ْ ُ َ‬ ‫ﺑﺄس ِ َ ْ َ ْ َ َ ْ َ‬
‫اﻟﺘﺤﺬﻳﺮ ْ ُ‬ ‫َوﻻَ َ ْ َ‬
‫ﺣﺘﻰ َ ْ َ َ ُ‬
‫ﳛﺬرﻫﻢ)‪.(١‬‬ ‫َﱠ‬
‫اﻟﻌﻠﻢ ﱠ ِ‬
‫ﺑﻄﻠﺐ ِ ْ ِ‬ ‫اﻟﻜﻼم ِ ِ‬
‫ﻓﻴﻬﻢ‪َ -‬وﻻَ َ ْ َ ِ ُ‬ ‫ﻛﻞ َ َ ِ‬
‫أوﻗﺎﺗﻨﺎ ِﰲ َ َ ِ‬ ‫ﻟﻮ َ ﱠأﻧﻨﺎ َ َ ْ‬
‫اﻟـﺬي‬ ‫ﻧﻨﺸﻐﻞ ِ َ َ ِ‬ ‫ﺟﻌﻠﻨﺎ ُ ﱠ ْ‬ ‫َ ﱠأﻣﺎ َ ْ‬
‫ﻛﺒﲑ‪ِ ٌ َ ،‬‬ ‫ﺷﻚ‪ٌ َ َ -‬‬
‫ﻋﻈﻴﻢ)‪.«(٢‬‬
‫وﺧﻄﺄ َ ٌ‬ ‫ﺧﻄﺄ َ ِ ٌ َ‬ ‫ﻓﻬﺬا ‪-‬ﻻَ َ ﱠ‬ ‫ﻳﻨﻔﻌﻨﺎ‪-‬؛ َ َ‬ ‫ََْ ُ‬
‫ﻋﺜﻴﻤـﲔ‪-‬رﲪـﻪ اﷲُ‪ -‬أﺛﻨـﺎء » ِ‬
‫اﺑـﻦ ُ َ ِ‬ ‫ِ‬
‫ﴍﺣـﻪ«‬ ‫ُ‬ ‫اﻟـﺸﻴﺦ ِ ْ‬
‫ِ‬ ‫أﺳﺘﺎذﻧﺎ‬ ‫ُ‬
‫ﺳﲈﺣﺔ‬ ‫وﻗﺪ ُ َ‬
‫ﺳﺌﻞ‬
‫ِ‬
‫ﻛﺘﺎب » ْ َ‬
‫ﺣﻠﻴﺔ ﻃﺎﻟﺐ اﻟﻌﻠﻢ«‪:-‬‬ ‫َ‬

‫اﳌﻨﻀﺒﻄﺔ اﻟﺘﻲ ِ‬
‫ﺳﺘﺄﰐ ‪ َ ُ -‬ﱠ َ ً‬
‫ﻣﻔﺼﻠﺔ‪.-‬‬ ‫اﻟﴩوط ُ ْ َ ِ َ‬
‫ﺿﻤﻦ ﱡ‬ ‫ِ‬
‫)‪َ ْ (١‬‬
‫ﺑﻌﺪه إﻻ ) ﱡ‬
‫اﻟﻈﻠﻢ(‪...‬‬ ‫)‪ (٢‬ﻫﺬا ﻫﻮ ) ُ‬
‫اﻟﻌﺪل( اﻟﺬي ﻣﺎ َ ُ‬
‫‪٨٥‬‬

‫ِ‬ ‫ِ‬
‫أﳖـﻢ ﱠ ُ َ‬
‫ﻳﺘﻌﻤـﺪون‬ ‫اﻟﻌﻠـﻢ‪ َ :‬ﱠ ُ‬
‫ِ‬ ‫ﻃﻠﺒـﺔ‬ ‫ﺑﻌـﺾ‬ ‫ﻳﻮﺟﺪ ‪-‬اﻵن‪ -‬ﻣﻊ اﻷﺳﻒ‪ -‬ﻋﻨـﺪ‬
‫»ُ ُ‬
‫)‪(١‬‬

‫ِ‬ ‫ﺒﺤﺚ ﰲ أﴍﻃ ٍﺔ ُ َ ٍ‬

‫وﻛﺘﻴﺒﺎت َﻋﻦ َ ﱠ ِ‬ ‫اﻟ ْ َ‬
‫اﻟﻌﻠﲈء اﻟﺬﻳﻦ َ ْ َ ُ ُ‬
‫ﻧﺤﺴﺒﻬﻢ ﻋﲆ اﻟﻄﺮﻳﻖ‬ ‫ﺑﻌﺾ ُ‬ ‫زﻻت‬ ‫ﱢ‬
‫ﺟﺎﺋﺰ؟«‪.‬‬
‫اﻟﺼﺤﻴﺢ؛ ﻫﻞ ‪-‬ﻳﺎ ﺷﻴﺦ‪ -‬ﻫﺬا اﻷﻣﺮ ٌ‬
‫ِ‬
‫رﲪﻪ اﷲُ‪:-‬‬
‫ﻓﺄﺟﺎب ‪ُ -‬‬
‫َ‬
‫ﺳﻴﲈ اﻟﻌﻠﲈء‪ ُ -‬ﱠ ٌ‬
‫ﳏﺮﻣﺔ؛ ﻓﻘﺪ ﺟﺎء ﰲ‬ ‫ِ‬
‫ﺗﺘﺒﻊ ﻋﻮرات اﳌﺴﻠﻤﲔ ‪-‬وﻻ ﱠ‬ ‫ﳚﻮز؛ َ َ ﱡ ُ‬
‫»ﻫﺬا ﻻ ُ‬
‫ﻣﻌﴩ ﻣﻦ آﻣﻦ ِ ِ‬
‫ﺑﻠﺴﺎﻧﻪ‪ ،‬وﱂ ُ ِ‬
‫ﻗﻠﺒـﻪ‪ ،‬ﻻ ُﺗـﺆذوا اﳌـﺴﻠﻤﲔ‪،‬‬
‫اﻹﻳﲈن َ‬
‫ُ‬ ‫ﻳﺪﺧﻞ‬ ‫اﳊﺪﻳﺚ‪» :‬ﻳﺎ َ ْ َ َ َ َ َ‬
‫ﺗﺘﺒـﻊ‬
‫وﻣـﻦ ﱠ‬ ‫ﻋﻮرة أﺧﻴﻪ ُاﳌﺴﻠﻢ‪ :‬ﱠ‬ ‫ِ‬
‫ﻋﻮرﺗﻪ‪َ ،‬‬
‫َ‬ ‫ﺗﺘﺒﻊ اﷲُ‬ ‫َ‬ ‫ﺗﺘﺒﻊ‬
‫ﻣﻦ ﱠ‬ ‫ﻓﺈن َ ْ‬
‫ﻋﻮراﲥﻢ؛ ﱠ‬ ‫وﻻ ﱠﺗﺘﺒﻌﻮا‬
‫ﺟﻮف ِ‬ ‫ِ‬
‫ﺑﻴﺘﻪ«)‪.(٢‬‬
‫ﻓﻀﺤﻪ وﻟﻮ ﰲ َ ْ َ ْ‬ ‫ﻋﻮرﺗﻪ َ َ َ ُ‬
‫َُ‬ ‫اﷲُ‬
‫ﻋﻮرة‪.-‬‬
‫ٌ‬ ‫وﺗﺘﺒﻊ اﻟﻌﻮرات‬
‫ﺗﺘﺘﺒﻊ اﻟﻌﻮرات ‪ -‬ﱡ‬
‫ﳚﻮز أن ُ َ َ ﱠ َ‬
‫ﻓﻼ ُ‬
‫واﻗﻊ ﰲ ﻋﻮرات!‬ ‫ِ‬
‫اﻟﻨﺎس ﻫﻮ اﻵن ٌ‬
‫ﻋﻮرات ﱠ‬ ‫ﻳﺘﺘﺒﻊ‬
‫ﻳﻌﻨﻲ‪ :‬ﻫﺬا اﻟﺬي ذﻫﺐ ّ ُ‬
‫اﻹﻧـﺴﺎن ﻋـﻦ َ ِ‬
‫أﺧﻴـﻪ ِ َإذا‬ ‫ِ‬ ‫ﻳﻨﺘﻘﺪ ﻋﻠﻴـﻪ‪ْ َ :‬‬ ‫ِ‬
‫ﻳـﺪاﻓﻊ ِ ْ َ ُ َ ْ‬
‫َ‬ ‫أن ُ‬ ‫ﺻﺪر ﻣﻨﻪ ﻣﺎ ُ ْ َ َ ُ‬
‫ﻓﻴﻤﻦ َ َ َ‬
‫واﻟﻮاﺟﺐ َ ْ‬
‫ُ‬
‫اﻷﻣﺮ! ﱠ‬ ‫اﺷﺘﺒﻪ َ ِ‬ ‫ﻳﻨﺘﻘﺪه ِﰲ َﻫﺬا‪ُ َ َ ،‬‬ ‫ِ‬ ‫ِ‬
‫ﺗﺄوﻟﻪ)‪!(٣‬‬
‫ﻟﻌﻠ ُﻪ ﱠ‬ ‫ﻋﻠﻴﻪ ُ‬ ‫وﻳﻘﻮل‪ َ َ :‬ﱠ ُ‬
‫ﻟﻌﻠﻪ ْ َ َ َ َ ْ‬ ‫ﻣﻦ َ ْ َ ُ ُ‬
‫ﺳﻤﻊ َ ْ‬
‫َ َ‬
‫ﺑﺎﻟﺼﺪق‪ ،‬واﻹﺧﻼص‪ ،‬وﺣﺐ ﻧﴩ ِ‬
‫اﻟﻌﻠﻢ«‪.‬‬ ‫ﺳﻴﲈ َﻣﻦ ُ ِ َ‬
‫ﻋﺮف ﱢ ْ‬
‫ُ ّ‬ ‫وﻻ ﱠ‬
‫اﳌﻤﺘــﻊ« )‪ِ- (٣٨١-٣٨٠/٥‬ﰲ ) ِ َ‬
‫ﻛﺘــﺎب‬ ‫اﻟــﴩح ُ ِ‬
‫ْ‬ ‫ِ‬ ‫ِ‬
‫رﲪــﻪ اﷲ‪ -‬ﰲ » ﱠ ْ‬ ‫ََ َ‬
‫وﻗــﺎل ‪ُ َ َ -‬‬
‫ﻣﻨﻪ‪:-‬‬ ‫ِ‬ ‫َ ِ‬
‫اﳉﻨﺎﺋﺰ( ‪ُ ْ -‬‬ ‫َ‬

‫وﻳﻔﺮﺣﻮن!!‬ ‫ﻳﺘﻨﻌﻤﻮن َ ُ‬‫)‪ (١‬ﺑﻞ ﱠ ُ‬

‫ﳐﺮج ِﰲ » َﻏﺎﻳﺔ َاﳌﺮام« )‪ِ َ ِ - (٤٢٠‬‬ ‫)‪ُ ِ َ (٢‬‬
‫ﻟﺸﻴﺨﻨﺎ‪.-‬‬
‫ْ‬ ‫َ َ‬ ‫وﻫﻮ ُ َ ﱠ ٌ‬
‫ﺣﺴﻦ؛ َ ُ َ‬
‫اﳊﺪﻳﺚ َ َ ٌ‬
‫اﻟﺮﺿﻴﺔ ‪ُ ْ َ -‬‬
‫ﺣﺴﺐ‪.-‬‬ ‫ﱠ‬ ‫ِ‬
‫ﱡﻔﻮس‬ ‫أﺻﺤﺎب اﻟﻨ‬
‫ُ‬ ‫)‪ (٣‬ﻫﺬا ُ‬
‫ﻳﻘﻮﻟﻪ‬
‫ﻏﲑﻫﻢ(‪ :‬ﻓﺒﺎﻟﻌﻜﺲ!!‬
‫ﱠأﻣﺎ ) ُ‬
 ‫‪٨٦‬‬

‫ِ‬ ‫ﻣـﻦ ُ ِ َ‬ ‫ِ‬

‫واﻟﻔﺠـﻮر؛ َ َ‬
‫ﻓـﻼ‬ ‫ﻋـﺮف ِ ُ ُ‬
‫ﺑﺎﻟﻔـﺴﻮق َ ُ ُ‬ ‫أي‪ َ َ :‬ﱠ‬
‫وأﻣﺎ َ ْ‬ ‫اﻟﻌﺪاﻟﺔ(؛ َ ْ‬ ‫وﻗﻮﻟﻪ‪ُ ُ َ ) :‬‬
‫ﻇﺎﻫﺮه َ َ َ‬ ‫» ُ‬
‫أﻫﻞ ِ َ ِ‬ ‫ﺣﺮج َ ْ ِ‬
‫ﻟﺬﻟﻚ‪.‬‬ ‫اﻟﻈﻦ ِﺑﻪ؛ َ ﱠ ُ‬
‫ﻷﻧﻪ َ ْ ٌ‬ ‫ﻧﴘء ﱠ ﱠ‬
‫أن ُ َ‬ ‫ََ َ‬
‫ِ‬ ‫ﻳﻨﺒﻐﻲ ِ ِ ْ َ ِ‬
‫ﻫﺬا ﻻَ ْ ِ‬
‫ﻗـﺪ‬ ‫ﻋﻨﻬـﺎ‪ َ ،‬ﱠ ُ‬
‫ﻷﻧـﻪ َ ْ‬ ‫اﻟﻨﺎس‪َ َ ْ َ َ ،‬‬
‫وﻳﺒﺤﺚ َ ْ َ‬ ‫ﻋﻮرات ﱠ‬
‫ﻳﺘﺒﻊ َ ْ َ‬ ‫ﻟﻺﻧﺴﺎن َ ْ‬
‫أن َ ﱠ ِ َ‬ ‫وﻣﻊ َ َ َ َ‬
‫ََ َ‬
‫اﻟﻌﻤﻞ«‪.‬‬ ‫ﻣﺘﺠﺴﺴﺎ ِ َ َ‬
‫ﲠﺬا َ َ‬ ‫ﻳﻜﻮن ُ َ َ ﱢ ً‬
‫َ ُ ُ‬
‫ِ‬ ‫ﺛﻢ َ َ‬
‫رﲪﻪ اﷲ‪:-‬‬
‫ﻗﺎل ‪ُ َ َ -‬‬ ‫ُﱠ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫»َﻗﺎل‪) :‬وﻳﺴ َﺘﺤﺐ َﻇـﻦ َ ِ ِ‬
‫أن َ ُ ﱠ‬
‫ﻳﻈـﻦ‬ ‫ﻳـﺴﺘﺤﺐ ِ ْ َ‬
‫ﻟﻺﻧـﺴﺎن َ ْ‬ ‫ﻟﻠﻤـﺴﻠﻢ(؛ َ ْ‬
‫أي‪ َ َ ْ ُ :‬ﱡ‬ ‫اﳋـﲑ ْ ُ ْ‬ ‫ْ‬ ‫ﱡ‬ ‫َُْ َ ﱡ‬
‫ِ ُ ِِ‬
‫ﺑﺎﳌﺴﻠﻤﲔ َ ْ ً‬
‫ﺧﲑا‪.‬‬ ‫ْ‬
‫ِ‬ ‫إﻧﺴﺎن‪ُ ِ َ ْ َ ،‬‬ ‫وردت َ ِ ٌ ِ‬
‫وﻣـﺎ‬ ‫ﻋـﲆ َ ْ‬
‫اﳋـﲑ ‪َ َ -‬‬ ‫ﻓﺎﲪﻠﻬﺎ َ َ‬
‫واﻟﴩ؛ َ ْ ْ َ‬
‫اﳋﲑ ﱠ ﱠ‬ ‫ﲢﺘﻤﻞ َ ْ َ‬ ‫ﻣﻦ ِ ْ َ‬
‫ﻛﻠﻤﺔ ْ‬ ‫َ‬ ‫َ َِ‬
‫وإذا َ َ َ ْ‬
‫ﳛﺘﻤﻞ اﳋـﲑ واﻟـﴩ‪-‬؛ ِ‬ ‫ٍ‬ ‫ﻓﻌﻞ ِﻣﻦ‬‫ﳏﻤﻼ‪-‬؛ وإذا ﺣﺼﻞ ِ ْ ٌ‬ ‫وﺟﺪت َﳍﺎ َ ْ َ ً‬
‫ْ ُ‬
‫ﻓﺎﲪﻠـﻪ‬ ‫ّ‬ ‫َ‬ ‫ُ‬ ‫إﻧﺴﺎن ‪-‬‬ ‫َ َ ْ َ‬
‫َ ِ‬ ‫ﻗﻠﺒﻚ ِ ِ ِ‬ ‫ﻷن َ ِ َ‬
‫ﻣﻦ اﳊ ْﻘﺪ َ َ َ‬
‫واﻟﻌﺪاوة‬ ‫ﺰﻳﻞ َﻣﺎ ِﰲ َ ْ ِ َ َ‬
‫ذﻟﻚ ُﻳ ِ ُ‬ ‫ﳏﻤﻼ‪-‬؛ َ ﱠ‬ ‫ً‬ ‫وﺟﺪت ﻟﻪ‬
‫َ‬ ‫ﻋﲆ ِ‬
‫اﳋﲑ ‪-‬ﻣﺎ‬
‫ْ َ ِ‬
‫واﻟﺒﻐﻀﺎء‪ُ ِ ُ َ ،‬‬
‫وﻳﺮﳛﻚ‪.‬‬ ‫َ َ‬
‫ﻓﺎﲪـ ِﺪ اﷲَ َ َ‬
‫ﻋـﲆ‬ ‫ﺗﺒﺤـﺚ َ ُ َ ﱢ َ‬
‫وﺗﻨﻘـﺐ؛ َ ْ َ‬ ‫ﻳﻜﻠﻔـﻚ َ ْ‬
‫أن َ ْ َ َ‬ ‫وﺟـﻞ‪َ -‬ﱂ ْ ُ َ ﱢ ْ َ‬
‫ﻋـﺰ َ َ ّ‬ ‫ََِ‬
‫ﻓﺈذا َ َ‬
‫ﻛـﺎن اﷲُ ‪ َ -‬ﱠ‬
‫وﺗﻌﻮذ ِﻣﻦ ﱠ َ ِ‬
‫اﻟﺸﻴﻄﺎن ِ‬ ‫ﺑﺈﺧﻮاﻧﻚ ُ ِ ِ‬ ‫ِ‬ ‫اﻟﻌﺎﻓﻴﺔ‪ِ ِ ْ َ َ ،‬‬
‫ِ‬
‫اﻟﺮﺟﻴﻢ‪.«...‬‬ ‫ﱠ‬ ‫اﳌﺴﻠﻤﲔ‪ َ َ َ ،‬ﱠ َ ْ‬ ‫اﻟﻈﻦ ِ ِ ْ َ َ ْ‬‫وأﺣﺴﻦ ﱠ ﱠ‬ ‫َ َ‬
‫رﲪﻪ اﷲ‪:-‬‬‫ِ‬ ‫ِ َإﱃ َ ْ‬
‫أن َ َ‬
‫ﻗﺎل ‪ُ َ َ -‬‬
‫ﻳﺘﺘﺒﻊ ﻋﻮ ِ‬ ‫ﻓﺘﻦ ‪ُ َ ِ َ -‬‬ ‫ِ‬ ‫اﻟﻼﺋﻖ ِ ُ ِ‬ ‫ﻫﻮ ﱠ ِ ُ‬
‫رات‬ ‫واﻟﻌﻴﺎذ ِﺑﺎﷲ‪َ َ َ ،-‬‬
‫وﺻﺎر َ َ َ ﱠ ُ َ ْ َ‬ ‫ﻣﻦ ُ َ‬ ‫ﺑﺎﳌﺴﻠﻢ‪ َ ،‬ﱠأﻣﺎ َ ْ‬ ‫ْ‬ ‫»َ َ َ‬
‫وﻫﺬا ُ َ‬
‫ﺑﻌﻴﺪ!‪َ -‬ﻃﺎر ِ ِ‬ ‫وﺟﻪ ِ‬‫ٍ‬ ‫اﻟﴩ ‪ِ َ -‬‬ ‫ﺷﻴﺌﺎ َ ْ َ ِ ُ‬ ‫وإذا َ َ‬ ‫ﻋﻨﻬﺎ‪َ ِ َ ،‬‬
‫ﺑـﻪ‬ ‫َ‬ ‫ﻣﻦ َ ْ َ‬ ‫ﳛﺘﻤﻞ ﱠ ﱠ َ ْ‬
‫وﻟﻮ ْ‬ ‫رأى َ ْ ً‬ ‫اﻟﻨﺎس‪ُ َ ْ َ َ ،‬‬
‫وﻳﺒﺤﺚ َ ْ َ‬ ‫ﱠ‬
‫ِ ِ‬ ‫وﻧﴩه؛ َ ْ ِ‬
‫ﺗﺘﺒـﻊ اﷲُ‬
‫وﻣﻦ َ َ ﱠ َ‬
‫ﻋﻮرﺗﻪ‪ْ َ َ ،‬‬ ‫ﻋﻮرة َأﺧﻴﻪ؛ َ َ ﱠ َ‬
‫ﺗﺘﺒﻊ اﷲُ َ ْ َ َ ُ‬ ‫ﺗﺘﺒﻊ َ ْ َ‬
‫ﻣﻦ َ َ ﱠ َ‬
‫ﺑﺄن‪ْ َ » :‬‬‫ﻓﻠﻴﺒﴩ؛ ِ َ ْ‬ ‫ََ ً‬
‫ﻓﺮﺣﺎ‪ْ ُ ُ َ َ َ َ ،‬‬
‫ﺟﻮف ِ‬ ‫ِ‬
‫ﺑﻴﺘﻪ«‪.‬‬ ‫وﻟﻮ ِﰲ َ ْ َ ْ‬ ‫ﻀﺤﻪ‪ْ َ َ ،‬‬
‫ﻋﻮرﺗﻪ‪َ ،‬ﻓ َ َ ُ‬
‫َ ْ ََُ‬
‫‪٨٧‬‬

‫ُْ ُ‬
‫ﻗﻠﺖ‪:‬‬
‫ـﴩع ِ‬ ‫ِ‬
‫ـﺴﺘﺤﻘﻪ ِﰲ ُ ْ‬ ‫ﻳﻮاﺟ ـ ُﻪ ُاﳌﺨـ ِ ُ‬
‫ـﻢ اﻟـ ﱠ ْ ِ َ‬
‫اﳊﻨﻴــﻒ‬ ‫ﺣﻜـ ِ‬ ‫ـﺎﻟﻒ ﺑِـ َـﲈ َﻳـ ْ َ ﱡ ُ‬ ‫ـﺮر‪َ ُ :-‬‬ ‫ـﻢ ‪َ ُ -‬‬
‫أﻛـ ﱢ ُ‬ ‫ﻧﻌـ ْ‬
‫ََ‬
‫ﻧﺪاﻫﻦ‪ ،‬وﻻ ِ‬ ‫ﻧﻘﺪا وردا‪ ،-‬وﻻَ ُ َ ِ‬ ‫ﺑﺎﻟﴩوط ِ ْ ِ ِ‬
‫ِ‬
‫ﳖﺎدن‪َ ،‬وﻻَ ُ َ ﱢ‬
‫ﻧﻤﻴـﻊ‪َ ،‬وﻻَ‬ ‫َ َُ‬ ‫َ‬ ‫اﳌﻘﺮرة‪ً -‬‬ ‫اﻟﻌﻠﻤﻴﺔ ُ َ ﱠ َ‬
‫ﱠ‬ ‫‪ ِ-‬ﱡ ُ‬
‫ﻧﻐﻠﻮ‪...‬‬ ‫ﻧﺸﺪد‪َ ،‬وﻻَ َ ْ ُ‬
‫ﻧﻀﻴﻊ‪َ ،‬وﻻَ ُ َ ﱢ ُ‬‫ُ َ ﱢ‬
‫ﻋﲆ ِ‬
‫وﺟﻪ َ ْ ِ‬ ‫ﻛﻞ َ ِ َ‬
‫اﻟﻌﺪل َ ِ ْ َ‬
‫واﻹﻧﺼﺎف‪..‬‬ ‫ذﻟﻚ َ َ َ ْ‬ ‫ُﱡ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫اﻟﻘﺼﺔ ﱠ ِ َ ُ‬
‫اﻟﺜﺎﻧﻴﺔ ‪-‬ﻣﻊ ِ‬ ‫َ ﱠأﻣﺎ ِ ﱠ ُ‬
‫رﲪـﻪ اﷲ‪-‬‬
‫ﻣﻮﻗﻔﻪ ‪ُ َ َ -‬‬ ‫رﲪﻪ اﷲُ‪َ ِ َ :-‬‬
‫ﻓﻬﻲ‪ُ ُ ْ َ :‬‬ ‫اﻷﻟﺒﺎﲏ ‪ُ َ -‬‬
‫ﱢ‬ ‫ﺷﻴﺨﻨﺎ‬
‫ﻫﺎﺟﺮا)‪َ (١‬ﻟﻪ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِﻣﻦ ُ َ ِ‬
‫ﺳﻨﲔ‬
‫َ‬ ‫ﻛﺎن َ ِ ً ُ‬ ‫رﲪﻪ اﷲ‪-‬؛ َ َ ْ‬
‫ﻓﻘﺪ َ َ‬ ‫اﻟﺮﻓﺎﻋﻲ ‪ُ َ َ -‬‬ ‫ﳏﻤﺪ َﻧﺴﻴﺐ ﱢ‬ ‫اﻟﺸﻴﺦ ُ َ ﱠ‬‫أﺳﺘﺎذﻧﺎ ﱠ ْ‬ ‫ْ ْ‬
‫ِ‬ ‫اﺟﺘﻬﺎدﻳﺔ!‪-‬؛ وﻣﻊ َ ِ‬ ‫ﻋﻘﺎﺋﺪﻳﺔ ِ ِ‬
‫ﻣﺴﺄﻟﺔ ِ ِ ٍ‬ ‫ٍ‬ ‫ﻋﺪدا ‪ِ َ َ ِ -‬‬
‫ﺷـﻴﺨﻨﺎ َ ْ َ ﱡ‬
‫اﻷﻟﺒـﺎﲏ‬ ‫ﻓﻘﺪ َ َ‬
‫ﻛﺎن َ ْ ُ‬ ‫ذﻟﻚ؛ َ َ‬ ‫َ َ‬ ‫ﱠ‬ ‫ﱠ ْ‬ ‫ﺑﺴﺒﺐ َ ْ َ َ َ‬ ‫ََ ً‬
‫اﻟﺸﻴﺦ ) َ ِ‬
‫ﻧـﺴﻴًﺒﺎ(‪ َ َ ،‬ﱠ‬ ‫ﻳﻌﻠﻢ‪ِ -‬ﰲ ْ ِ ِ ِ‬ ‫ِ‬
‫ﻧﺮﺗـﺐ َ ُ‬
‫ﻟـﻪ‬ ‫وأﻧﻨـﺎ ُ َ ﱢ ُ‬ ‫اﻟﻮﻗﺖ َ ْﻧﻔﺴﻪ‪ -‬أ ﱠﻧﻨﺎ َ ُ ُ‬
‫ﻧﺰور ﱠ ْ َ‬ ‫َ‬ ‫رﲪﻪ اﷲُ‪ُ َ ْ َ -‬‬ ‫‪َُ َ-‬‬
‫ﺑﻌـﺾ ِ ِ‬ ‫ﺤـﴬ ِ َإﱃ ِ ِ‬
‫ِ‬ ‫ﺑﻌﺾ َ ﱠ َ ِ ِ‬ ‫وأﻧﻨﺎ ُ ِ‬
‫أﻓﺎﺿـﻞ‬ ‫ﺑﻴﺘـﻪ َ ْ َ‬ ‫َْ‬ ‫ﻣﺆﻟﻔﺎﺗـﻪ‪ َ َ ،‬ﱠ‬
‫وأﻧﻨـﺎ ُﻧ ْ ُ‬ ‫ﻧﺴﺎﻋﺪه ِﰲ َ ْ ِ ُ‬
‫ُُ‬ ‫دروﺳﺎ‪ َ َ ،‬ﱠ‬
‫ً‬ ‫ُ‬
‫ﻫﻨﺎﻟﻚ‪ ،-‬و‪ ..‬و‪..‬‬ ‫ﻫﻨﺎ َأو ِ‬ ‫أﻫﻞ ِ ِ ِ‬‫اﻟﻀﻴﻮف)‪ِ - (٢‬ﻣﻦ ِ‬ ‫ﱡ ِ‬
‫ﻣﻦ ُ َ ْ ُ‬ ‫اﻟﻌﻠﻢ ‪ْ -‬‬ ‫ُ‬

‫َُ َﱢ‬
‫وأﻛﺮر‪:‬‬

‫ﺗﻐﻴـﲑ‬ ‫ﻃﺎﻟﺒـﺎ ِ ﱠ‬
‫ﻣﻨـﺎ َ ْ ِ َ‬ ‫اﳌﺨﺎ َ َﻟﻔـﺔ‪َ ،‬وﻻَ َ ِ ً‬ ‫ﺳﺎﺧﻄﺎ ِﻣﻦ ِ ِ‬
‫ﻫـﺬه ُ َ‬ ‫ً ْ َ‬
‫ﻳﻮﻣﺎ‪ِ -‬‬
‫ﺷﻴﺨﻨﺎ ‪َ ً ْ َ -‬‬‫واﷲ؛ َﱂ ْ َ َﻧﺮ َ ْ َ‬
‫ﻣﻠﺰﻣﺎ ِ ﱠإﻳﺎﻧﺎ!!‬ ‫ﻣﻬﺪدا ‪-‬أو ُ ْ َ ِ ً‬
‫ﳑﺘﺤﻨﺎ‪َ -‬ﻟﻨﺎ‪َ ،‬وﻻ ُ ْ ِ ً‬ ‫ِِ‬
‫ﻣﻮﻗﻔﻨﺎ‪َ ،‬وﻻَ ُ َ ﱢ ً‬ ‫َْ‬

‫ﻗﺎرن ﺑﲈ ﺳﻴﺄﰐ )ص‪ - (٢٤٧‬ﱠ ْ‬

‫وﺗﺄﻣﻞ‪.-‬‬ ‫)‪ِ (١‬‬
‫ِ‬ ‫ﺑﻦ ِ‬
‫ﻋﺒﺪ َ ِ‬ ‫ِ‬ ‫أذﻛﺮ ِﻣﻨ ُْﻬﻢ َ َ ِ‬
‫ﻣﻌﺎﱄ َ ِ‬
‫اﻟﺸْﻴﺦ ‪ُ َ َ -‬‬
‫ﺣﻔﻈﻪ اﷲ‪.-‬‬ ‫اﻟﻌﺰﻳﺰ آل ﱠ‬ ‫اﻟﺸﻴﺦ َﺻﺎﻟﺢ ِ َ ْ‬
‫اﻷخ ﱠ ْ‬ ‫)‪ُ ُ ْ َ (٢‬‬
‫ﻗﺒﻞ َ ِ ِ‬ ‫َ َِ َ‬
‫ﻧﺤﻮ ْ ِ َ‬
‫ﻋﴩﻳﻦ َﺳﻨ ًَﺔ‪.‬‬ ‫وذﻟﻚ َ ْ َ ْ‬
 ‫‪٨٨‬‬

‫ﺑــﺴﻠﻔﻴﺘﻨﺎ )!(‪ْ َ ،‬أو ُ ْ ِ َ َ‬

‫ﻳــﺴﻘﻄﻨﺎ)‪ْ َ ،(١‬أو‬ ‫ﻳــﺸﻜﻚ ِ َ ِ ِ‬
‫ﻳﻘﺎﻃﻌﻨــﺎ‪ْ َ ،‬أو ُ َ ﱢ َ َ ﱠ‬
‫ِ‬
‫أن ُ َ‬
‫ﻋــﻦ ْ‬ ‫‪ً ْ َ ...‬‬
‫ﻓــﻀﻼ َ ْ‬
‫ﻣﻨﺎ!!‬‫ﳛﺬر ِ ﱠ‬
‫َُﱢ َ‬
‫اﻹﺳﻼم ِ ِ‬
‫اﻟﻔﺘﺎوى« )‪:(٩-٨/٢٠‬‬ ‫ﳎﻤﻮع َ َ َ‬ ‫ﺗﻴﻤﻴﺔ ِﰲ » َ ْ ُ‬ ‫ﻴﺦ ِ ْ َ ِ ْ‬
‫اﺑﻦ َ ْ ﱠ‬ ‫ﻛﻼم َﺷ ْ ِ‬ ‫وﻣﺎ َ ْ َ َ‬
‫أﲨﻞ َ َ‬ ‫َ َ‬
‫ِ‬ ‫ِ‬ ‫اﻟﺪﻳﻦ ِ َ ْ‬
‫اﻷﺻﻞ ِﰲ ﱢ ِ‬
‫ﳚﻌﻞ َ ْ َ‬ ‫ﳚﻮز ِ َ ٍ‬
‫ﻷﺣﺪ َ ْ‬
‫ﻟﺸﺨﺺ ؛ ِإﻻﱠ َ ُ‬
‫ٍ )‪(٢‬‬
‫ﻟﺮﺳـﻮل اﷲ ﷺ‪،‬‬ ‫أن َ ْ َ َ‬ ‫ﻓﻼ َ ُ ُ َ‬ ‫»َ َ‬
‫ﻋﺰ َ َ ّ‬
‫وﺟﻞ‪.-‬‬ ‫ﻟﻜﺘﺎب اﷲ ‪ َ -‬ﱠ‬‫ﻟﻘﻮل؛ ِإﻻﱠ ِ ِ َ ِ‬
‫َوﻻَ ِ َ ْ ٍ‬

‫ﻋﲆ َ َ ِ ِ‬
‫ﻣﻮاﻓﻘﺘـﻪ ِﰲ َ ْ ِ‬ ‫ﻣﻦ َﻛﺎن‪َ َ َ ،-‬‬ ‫ﺷﺨﺼﺎ ‪ً ِ َ -‬‬
‫ﻧﺼﺐ َ ْ ً‬
‫اﻟﻘـﻮل‬ ‫وﻋﺎدى َ َ ُ‬
‫ﻓﻮاﱃ َ َ َ‬ ‫ﻛﺎﺋﻨﺎ َ ْ‬ ‫وﻣﻦ َ ﱠ َ‬
‫َ َ ْ‬
‫ِ‬
‫واﻟﻔﻌﻞ؛ َ ُ َ‬
‫ﻓﻬﻮ )‪. ( Ð Ï Î Í Ì Ë‬‬ ‫َ ْ‬
‫ﻣﺜـﻞ‪ْ َ :‬أﺗﺒـﺎع َ ِ ِ‬ ‫ﻗـﻮم ِﻣـﻦ ُ ْ ِ‬
‫اﳌـﺆﻣﻨﲔ ‪ْ ِ -‬‬ ‫وﺗﺄدب ِ َ ِ َ ِ‬ ‫ََِ‬
‫اﻷﺋﻤـﺔ‬
‫ﱠ‬ ‫َ‬ ‫ﺑﻄﺮﻳﻘﺔ َ ْ ٍ َ‬ ‫اﻟﺮﺟﻞ‪ َ َ َ ،‬ﱠ‬ ‫ﺗﻔﻘﻪ ﱠ ُ ُ‬ ‫وإذا َ َ ﱠ َ‬
‫ِ‬ ‫َ ََ ِ‬
‫ﻣـﻦ َ َ َ ُ‬
‫واﻓﻘﻬـﻢ‪،‬‬ ‫اﻟﻌﻴﺎر؛ َ ُ ِ َ‬
‫ﻓﻴـﻮاﱄ َ ْ‬ ‫ﻗﺪوﺗﻪ َو َ ْ َ َ ُ‬
‫أﺻﺤﺎﺑﻪ ُﻫﻢ َ َ‬ ‫ﳚﻌﻞ ُ ْ َ َ‬‫أن َ ْ َ َ‬ ‫ﻓﻠﻴﺲ َ ُﻟﻪ َ ْ‬ ‫واﳌﺸﺎﻳﺦ‪-‬؛ َ َ ْ َ‬
‫ِ‬
‫ﺧﺎﻟﻔﻬﻢ‪.‬‬ ‫ﻣﻦ َ َ َ ُ‬ ‫وﻳﻌﺎدي َ ْ‬
‫َ‬ ‫َُ‬
‫ﻮل َ ْ َ ِ‬
‫أﺻـﺤﺎﺑﻪ ‪َ -‬وﻻَ‬ ‫ِ ِ‬
‫ﻟﻜﻮﳖـﺎ َﻗـ ْ َ‬ ‫ﻣﻘﺎﻟﺔ ‪ْ َ -‬أو َ ْ َ ِ َ‬
‫ﻳﺪﻋﻮ ِ َإﱃ َ َ ٍ‬ ‫ﻷﺣﺪ َ ْ‬‫وﻟﻴﺲ ِ َ ٍ‬
‫ﻳﻌﺘﻘﺪَﻫﺎ‪َ ْ َ -‬‬ ‫َ‬ ‫أن َ ْ ُ َ‬ ‫َ‬ ‫ََْ َ‬
‫ِ‬ ‫ِ‬ ‫ﻷﺟﻞ َ ِ‬ ‫ِ‬ ‫ُ َِ‬
‫أﺧـﱪ اﷲُ ِﺑـﻪ َ َ ُ ُ ُ‬
‫ورﺳـﻮﻟﻪ‪،‬‬ ‫أﻣﺮ اﷲُ ﺑِﻪ َ َ ُ ُ ُ‬
‫ورﺳـﻮﻟﻪ‪ْ َ ،‬أو َ ْ َ َ‬ ‫أﳖﺎ ﱠﳑﺎ َ َ َ‬ ‫ﻋﻠﻴﻬﺎ‪-‬؛ َ ْﺑﻞ َ ْ ِ ﱠ َ‬ ‫ﻳﻨﺎﺟﺰ َ َ ْ‬
‫ورﺳﻮﻟﻪ ﷺ«‪.‬‬ ‫ِِ‬ ‫ذﻟﻚ َ َ ً‬ ‫ﻟﻜﻮن َ ِ َ‬ ‫َِ ِ‬
‫ﻃﺎﻋﺔ ﷲ َ َ ُ‬ ‫ْ‬
‫ﻗﻠﺖ‪:‬‬
‫ُ‬
‫ﻫـﻲ ﱠ ِ َ‬
‫اﻟـﺴﺒﻴﻞ‬ ‫ُ ِ‬
‫اﻟﻌﺎﻟﻴـﺔ‪َ -‬‬‫اﻷدﺑﻴـﺔ ‪-‬‬ ‫اﻷﺧﻼق ِ ْ ِ ﱠ ُ‬
‫اﻟﻌﻠﻤﻴﺔ َ ْ َ ِ ﱠ ُ‬
‫اﳌﻨﻬﺠﻴﺔ َ َ ِ ﱠ ُ‬ ‫ﻛﺎﻧﺖ ِ ِ‬
‫ﻫﺬه َ ْ ُ‬ ‫ََ ﱠ‬
‫ﻓﻬﻼ َ َ ْ َ‬
‫ﺑﻌﺾ » َ َ ِ ِ‬
‫أﻳﺪه اﷲ‪ِ -‬ﰲ َ ْ ِ‬
‫ﳎﺎﻟﺴﻪ«‪:‬‬ ‫اﻟﺸﻴﺦ ﺭ‪‬ﺑِﻴﻊ ﺍﳌﹶﺪ‪‬ﺧ‪‬ﻠِﻲ ‪ َ -‬ﱠ َ ُ‬
‫ﻗﺎل ﱠ ْ ُ‬‫وﻗﺪ َ َ‬
‫)‪ْ َ َ (١‬‬
‫ﻣﺬﻫﺐ َ َ ِ‬ ‫وﻧﺴﻘﻄﻪ َ ِ َ ِ‬‫ِ‬ ‫ﻟﺮاﻳﺔ ﱠ ِ‬
‫ﻣﻨﻜﻢ ِ ً ِ ِ‬ ‫»ﻣﻦ َ َ ِ‬
‫اﳋﻮارج«‪..‬‬ ‫ﻫﺬا َ ْ َ ُ‬ ‫ﳋﻄﺌﻪ‪َ َ :-‬‬ ‫اﻟﺴﻨﺔ ‪ُ ُ ْ ُ َ -‬‬ ‫راﻓﻌﺎ َ ﱡ‬ ‫ﻛﺎن ْ ُ َ‬ ‫َ ْ‬
‫وﻋﻮا‪...‬‬ ‫اﺳﻤﻌﻮا ‪ِ َ ْ ِ -‬‬
‫إﺧﻮاﲏ‪ُ َ -‬‬ ‫)‪ُ َ ْ (٢‬‬
‫‪٨٩‬‬

‫ﺴﻠﻔﻴﲔ‪ِ-‬ﰲ ﻣـﺴﺄﻟﺔ ‪-‬ﻣـﺎ‪ ،-‬أو ُ ْ ٍ‬ ‫ِ‬ ‫ﻋﻨﺪ ْ ِ ِ‬ ‫اﻷﻣﺜﻞ ِ ْ َ‬

‫َََْ‬
‫ﺣﻜـﻢ ‪َ-‬ﻣـﺎ‪َ َ -‬‬
‫ﻋـﲆ‬ ‫ﻧﺤﻦ اﻟـ ﱠ َ ﱢ‬ ‫اﺧﺘﻼﻓﻨﺎ ‪ُ ْ َ -‬‬
‫ِ‬
‫ﻫﺠﺮه!!‬
‫ﳚﺐ َ ْ ُ ُ‬‫ﻣﺒﺘﺪع‪ْ َ ،‬أو َ ِ ُ‬ ‫ﺷﺨﺺ ‪َ-‬ﻣﺎ‪ َ -‬ﱠ ُ‬
‫أﻧﻪ ُ ْ َ ٌ‬ ‫َ ْ ٍ‬
‫اﻟﺘﺒـﺪﻳﻊ‪ ،‬واﳍﺠـﺮ‪ ،‬ﱠ ْ ِ‬
‫ﺑﺄﺣﻜـﺎم ﱠ ِ‬ ‫ﺑﺪﻻً ِﻣﻦ ذﻟﻚ ﱠ َ ْ ُ ِ‬
‫واﻟﺘـﺸﻨﻴﻊ‪،‬‬
‫َ‬ ‫َ َ ْ‬ ‫اﻟﺘﺴﻠـﺴﻞ ُاﳌﺮﻳـﻊ ِ َ ْ َ ِ ْ‬ ‫‪َ َ ...‬‬
‫اﻟﻴﻮم‪ٍ َ ُ ِ -‬‬ ‫ِ‬ ‫ِ‬ ‫َ ِْ َ‬
‫ﺑﺼﻮر َ ﱠ‬
‫ﺷﺘﻰ!!‬ ‫واﻻﺳﺘﺌﺼﺎل ‪ -‬ﱠاﻟﺘﻲ ُ َ‬
‫ﲤﺎرس َ ْ َ‬ ‫واﻹﺳﻘﺎط‪َ ْ ْ َ ،‬‬
‫ِ‬ ‫ِ‬
‫أﺟﻮﺑﺘﻪ«‪:‬‬‫ﺑﻌﺾ »‬ ‫اﳉﺎﺑﺮي ‪ -‬ﱠ َ ُ‬
‫ﺳﻠﻤﻪ اﷲُ‪ -‬ﰲ‬ ‫ﱡ‬ ‫ﻋﺒﻴﺪ‬ ‫ُ‬
‫اﻟﺸﻴﺦ ُ َ ْ ٌ‬ ‫وﻗﺎل‬
‫ِ‬ ‫اﻟـﺴﻠﻔﻴﲔ أن َﻳ ُ‬
‫ﻳﺘـﴪﻋﻮا ﰲ‬
‫ﱠ ُ‬ ‫ﺮﻓﻘـﻮا ﺑﺒﻌـﻀﻬﻢ‪ ،‬وأن ﱠ ْ‬
‫ﻳﺘـﺄﻧﻮا‪ ،‬وأن ﻻ‬ ‫ﱢ‬ ‫ﳚﺐ ﻋﲆ‬
‫» ُ‬
‫وﻳﺒـﲔ اﳋﻄـ ُﺄ ﱠ ُ‬
‫أﻧـﻪ‬ ‫ﺗﺮد وﻻ ُ ْ َ ُ‬
‫ﺗﻘﺒـﻞ‪ َ ُ ،‬ﱠ ُ‬ ‫ُ‬
‫اﳌﺨﺎﻟﻔﺔ ُ َ ﱡ‬ ‫ﺗﺮد‪،‬‬ ‫ُ‬
‫واﳌﺨﺎﻟﻔﺔ ُ َ ﱡ‬ ‫اﳍﺠﺮ؛ ﻓﺈن ﻫﺬا َ َ ٌ‬
‫ﺧﻄﺄ‪ُ ..‬‬
‫ﺧﻼﻓﻪ ﱠ ِ‬ ‫ٌ‬
‫ﺑﺎﻟﺪﻟﻴﻞ‪.‬‬ ‫ُُ‬ ‫اﳊﻖ‬
‫ﺧﻄﺄ‪ ،‬وأن ﱠ‬

‫ﳞﺠـﺮ وﻻ‬
‫ﻓﺈﻧـﻪ ُ ْ َ ُ‬
‫ﺑﺪﻋﺘﻪ‪ ،‬ﱠ ُ‬ ‫اﳊﺠﺔ‪ ،‬وﻇﻬﺮت ُ‬ ‫اﳌﺒﺘﺪع اﻟﺬي ﻗﺎﻣﺖ ﻋﻠﻴﻪ ُ ﱠ ُ‬ ‫ُ‬ ‫ﳞﺠﺮ‬
‫وإﻧﲈ ُ ْ َ ُ‬
‫ﻜﺘﻔـﻰ َ َ ِ‬
‫ﺑﺎﳊـﺬر‬ ‫ﻓﺈﻧـﻪ ُﻳ َ َ‬ ‫ِ‬ ‫ِ‬ ‫َ‬
‫أﻛﱪ ﻣﻦ ذﻟﻚ‪ ،‬ﱠ ُ‬‫ﻣﻔﺴﺪة ُ‬
‫ٌ‬ ‫اﳍﺠﺮ‬ ‫ﺗﺮﺗﺐ ﻋﲆ‬
‫ﻛﺮاﻣﺔ ﻋﻨﺪه‪ ،‬إﻻ إذا ﱠ َ‬
‫وﻏـﲑ‬ ‫ﻳﺴﻠ ُﻢ ﻋﻠﻴـﻪ‪،‬‬ ‫إﻧﻪ ﻻ ُ َ ﱠ‬ ‫ً‬ ‫ِ‬ ‫َِ ِ‬
‫ُ‬ ‫ﻫﺠﺮا ﺗﺎﻣﺎ‪ ،‬ﺑﺤﻴﺚ ﱠ ُ‬ ‫ﺠﺮ‬
‫واﳊﺬر ﻣﻦ ُﳎﺎﻟﺴﺘﻪ‪ ،‬وﻻ ُ ْﳞ َ ُ‬ ‫ﻣﻨﻪ‪َ ،‬‬
‫ذﻟﻚ ﻣﻦ ُ ِ‬
‫اﻷﻣﻮر‪.‬‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ً ِ‬
‫اﻟﺒﺎب ‪-‬ﺣـﺴﺐ‬ ‫إﺧﻮاﳖﻢ ﰲ ﻫﺬا‬ ‫اﺷﺘﺪوا ﻋﲆ‬ ‫ﻛﺜﲑا ﻣﻦ ﱠ َ ﱢ‬
‫اﻟﺴﻠﻔﻴﲔ ﱡ‬ ‫أن‬ ‫ُ‬
‫واﳊﻘﻴﻘﺔ ﱠ‬
‫ِ‬ ‫ِ‬
‫ﳞﺠﺮه!!‬
‫ﻣﺮﴈ ﻋﻨﻪ‪ُ ُ ،‬‬
‫ﻏﲑ َ ْ ﱟ‬ ‫أﺧﺎه ُ َ ﱢ ُ‬
‫ﻳﻜﻠﻢ َ َ‬
‫آﺧﺮ َ ْ َ‬ ‫ﺳﻠﻔﻲ ُ‬‫ﱞ‬ ‫ﻣﺎ ﺑﻠﻐﻨﺎ‪-‬؛ ِ ُ َ ﱠ‬
‫ﻓﺒﻤﺠﺮد ﻣﺎ ﻳﺮى‬

‫ﺧﻄﺄ«‪.‬‬ ‫ِ‬
‫اﳊﻘﻴﻘﺔ‪ -‬ﻻ ﻳﻨﺒﻐﻲ‪ ،‬ﻫﺬا ٌ‬ ‫وﻫﺬا ‪-‬ﰲ‬
‫ِ‬ ‫ﻋﲆ َ َ ٍ‬
‫ﻫﻲ‪:‬‬ ‫أﺧﺮى ‪ ِ ُ -‬ﱠ‬
‫ﻣﻬﻤﺔ‪-‬؛ َ‬ ‫ﻣﺴﺄﻟﺔ ُ ْ َ‬ ‫ﻳﻔﺘﺢ َﻟﻨﺎ َ َ‬
‫اﻟﺒﺎب َ َ َ ْ‬ ‫وﻫﺬا َ ْ َ ُ‬
‫َ َ‬
 ‫‪٩٠‬‬

‫‪ ‬‬
‫ﻣﺒﺘـ ِ‬ ‫ـﺎس ِ ﱠ‬
‫اﻟﻨـ ِ‬ ‫ـﺬﻟﻚ‪ِ :‬‬‫واﳌﻘــﺼﻮد ﺑِـ َ ِ‬
‫ـﺪع؛ َﻣــﺎذا‬ ‫ـﺜﻼ‪ُ :‬ﻓـ َ ٌ‬
‫ـﻼن ُ ْ َ‬ ‫ﻓﻤـ َ ً‬
‫ﺑﺎﻟﻨــﺎس؛ َ َ‬ ‫ـﺎن ﱠ‬
‫اﻣﺘﺤـ ُ‬‫ْ‬ ‫َ َْ ُ ُ‬
‫ﺗﻘﻮل ﻓِﻴﻪ؟‬
‫َُ ُ‬
‫إن َﻗﺎل‪ :‬ﻫﻮ َ ِ‬
‫ﻣﺒﺘﺪع!‬ ‫ِْ‬
‫ُ َ ُْ‬
‫ﺳﻨﻲ‪...‬‬ ‫ََ‬
‫ﻓﻬﺬا ُ ﱢ ﱞ‬
‫ﻟﻴﺲ ُ ْ َ ِ ً‬
‫ﻣﺒﺘﺪﻋﺎ!‬ ‫َِْ‬
‫وإن َﻗﺎل‪َ ْ َ :‬‬
‫وﺿﺎﻳﻊ‪ِ ْ َ َ ،‬‬
‫وﻣﺘﻔﻠﺴﻒ!‬ ‫وﻣﺎﻳﻊ‪ِ َ َ ،‬‬ ‫ِ‬
‫وﺳﺎﻗﻂ‪ِ َ َ ،‬‬ ‫َﻓﻬﺬا ِ‬
‫ُ‬ ‫ﻣﺒﻄﻞ‪َ َ ،‬‬
‫َ ُْ‬
‫ﻣﺒﺘﺪﻋﺎ ِ ْ َ‬
‫ﻣﺜﻠﻪ!!‬ ‫ﺑﻌﺪ‪ً ِ َ ْ ُ -‬‬ ‫وﻗﺪ )‪ِ ِ ِ ُ ْ (٢‬‬
‫ﻳﻠﺤﻖ ِﺑﻪ؛ َ َ‬
‫ﻟﻴﺼﲑ ‪ُ ْ َ -‬‬ ‫ََْ ُ َ‬
‫ﻫـﺬه َ َ َ ِ‬
‫ﺣﻘﻴﻘ َﺔ ِ ِ‬
‫اﻟﺸﺒﺎب ﻻَ ْ ِ ُ ِ‬ ‫َ َِ ِ‬
‫ﻳﻔﻬﻤﻬـﺎ‬ ‫ﺣـﻖ ِ ْ َ‬
‫اﻹدراك‪َ ،‬وﻻَ َ ْ َ ُ‬ ‫اﳌـﺴﺄﻟﺔ َ ﱠ‬
‫ْ‬ ‫ﻳﺪرك َ َ َ‬ ‫ﻣﻦ ﱠ َ ِ ُ‬‫ﻓﻜﺜﲑ َ‬
‫ٌ‬
‫ﲤﺎم َ ْ‬
‫اﻟﻔﻬﻢ‪...‬‬ ‫َ َ‬
‫ووﺳﻂ‪:‬‬ ‫ِ‬
‫ﻓﻴﻬﺎ َ َ َ‬
‫ﻃﺮﻓﺎن‪َ َ َ ،‬‬ ‫واﻟﻨﺎس َ‬
‫َ ﱠ ُ‬

‫ﻏﲑ ﻫﺬه‪:-‬‬ ‫ﺻﻮر َ ﱠ‬ ‫ﳍﺬه َ َ َ ِ‬ ‫)‪ِ ِ ِ (١‬‬

‫ﺷﺘﻰ ‪ُ -‬‬ ‫اﳌﺴﺄﻟﺔ ُ َ ٌ‬ ‫ْ‬ ‫َ‬
‫ﻟﻠﺸﺨﺺ(‪ ،‬واﻻﻣﺘﺤﺎن ) ﱠ ْ‬
‫ﺑﺎﻟﺸﺨﺺ(!!‪-‬وﻗﺪ ﳚﺘﻤﻌﺎن!‪!-‬‬ ‫ِ‬
‫ﺑﲔ اﻻﻣﺘﺤﺎن ) ﱠ ْ‬ ‫ﳜﻠﻂ َ‬ ‫ِ‬
‫رأﻳﺖ َﻣﻦ ُ‬ ‫ﻓﻘﺪ ُ‬
‫ِ‬
‫ﺑﻌـﺾ‬ ‫ِ‬
‫ﺑﺎﻷﺷـﺨﺎص( ‪-‬ﰲ‬ ‫ِ‬
‫اﻻﻣﺘﺤـﺎن‬ ‫َ ِ‬
‫اﻟـﺴﻠﻒ ﰲ )‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻛـﻼم ُﻋﻠـﲈء ﱠ‬ ‫ﺑﻌـﺾ‬ ‫ﻳﺘﻨﺒﻪ إﱃ‬ ‫ورأﻳﺖ َﻣﻦ ﱂ ْ َ َ ﱠ‬ ‫ُ‬
‫دون ُأﺧﺮى‪...‬‬
‫ﺑﻠﺪان َ‬‫ٍ‬ ‫ِِ‬
‫وﻛﻮﻧﻪ ُﻣﻨ ﱠَﺰﻻً َ َ ِ‬ ‫ٍ‬ ‫ِ‬
‫ﺑﺤﺴﺐ ُ‬ ‫ﺑﻌﺾ‪،-‬‬ ‫اﻷزﻣﺎن دون‬
‫َ‬
‫اﳌﺴﺄﻟﺔ!‬ ‫ﺧﺎض ﻫﺬه‬ ‫ﻛﺜﲑ ﱠﳑﻦ َ‬ ‫ِ‬ ‫ِ‬
‫ﻳﺘﻨﺒﻪ إﻟﻴﻬﲈ ٌ‬ ‫أﻣﺮان ﱂ ﱠ ْ‬ ‫ﻓﻬﺬان‬
‫اﻷﻣﺮ َ ْأﻗﺮب ِإﱃ ِ‬
‫اﻟﻮاﻗﻊ!‬
‫َ‬ ‫ﻟﻜﺎن َ ْ ُ َ َ‬
‫ﻗﺪ( َ َ َ‬ ‫ﺣﺬﻓﺖ ) َ ْ‬ ‫وﻟﻮ َ َ ْ ُ‬ ‫)‪ْ َ َ (٢‬‬
‫‪٩١‬‬

‫اﻟـﺴﻨﺔ‪ِ ْ َ َ ،‬‬
‫وأﻫـﻞ‬ ‫ﺑـﺒﻌﺾ ُ ْ َ ِ ِ‬
‫اﳌﻨﺘـﺴﺒﲔ ِ َإﱃ ﱡ ﱠ‬ ‫ِ‬
‫ﻳﻤﺘﺤﻦ ِ َ ْ ِ‬ ‫ِ‬
‫ﻓﻬﻮ ﱠاﻟﺬي َ ْ َ ُ‬ ‫اﻷول‪َ ُ َ :‬‬ ‫اﻟﻄﺮف َ ﱠ‬
‫‪ َ -‬ﱠأﻣﺎ ﱠ َ ُ‬
‫وﻃﺎﻟﺐ ِ ْ ٍ‬
‫ﻋﻠﻢ‪!-‬‬ ‫وﻋﺎﱂ‪ِ ِ َ َ ،‬‬
‫وﺑﲔ ِإﻣﺎم‪ِ َ ،‬‬ ‫ﺑﲔ َ ِ ٍ‬
‫ﺻﻐﲑ َ َ ِ‬
‫وﻛﺒﲑ‪َ َ َ ْ َ َ ،‬‬ ‫ﻏﲑ َ ْ ِ ِ‬
‫ﺗﻔﺮﻳﻖٍ َ ْ َ‬ ‫ﻣﻦ َ ْ ِ‬‫ﱠ ِ‬
‫اﻟﺴﻨﺔ ‪ْ -‬‬
‫ﱡ‬
‫ﻏﻠﻮ َ ِ ْ َ ٌ‬
‫وإﻓﺮاط‪.‬‬ ‫وﻫﺬا ُ ُ ﱞ‬
‫َ َ‬

‫وﳚ َ ُ َ‬
‫ﻌﻠﻬـﺎ‬ ‫ﺑﺎﻷﺷـﺨﺎص ‪ً َ ْ ُ -‬‬
‫ﻣﻄﻠﻘـﺎ‪ْ َ َ ،-‬‬ ‫ﻳﻨﻔﻲ ْ ِ َ‬
‫اﻻﻣﺘﺤﺎن ِ َ ْ َ ِ‬ ‫اﻟﺬي ْ ِ‬
‫َ‬
‫اﻟﺜﺎﲏ‪ :‬ﱠ ِ‬
‫واﻟﻄﺮف ﱠ ِ‬
‫‪ َ -‬ﱠَ ُ‬
‫ِ‬
‫وﻳﻨﻜﺮﻫﺎ!!‬ ‫ِْ ًَ‬
‫ﺑﺪﻋﺔ‪ُ ْ ُ َ ،‬‬
‫ِ‬
‫ﺗﻘﺼﲑ َ َ ْ ِ‬
‫وﺗﻔﺮﻳﻂ‪.‬‬ ‫وﻫﺬا َ ْ ٌ‬
‫َ َ‬
‫ﺗﻔﺮﻳﻂ‪:-‬‬ ‫ﺑﻼ ِ ْ َ ٍ‬
‫إﻓﺮاط َوﻻَ َ ْ ِ‬ ‫اﻟﻌﺪل ‪َ ِ -‬‬
‫اﻟﻮﺳﻂ َ ْ ُ‬ ‫‪ َ َ -‬ﱡ‬
‫واﳊﻖ ُﻫ َﻮ َ َ ُ‬
‫ِ ِ‬
‫ذﻛﺮﻫﻢ َ ﱢ ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫أﻫﻞ ِ ْ ِ‬ ‫وﻗﺪ ﻋﺮﻓﻨﺎه ِﻣﻦ َ ِ ِ‬
‫وﻋـﺪﻫﻢ‬ ‫وﺳﲑﻫﻢ‪ِ -‬ﰲ ْ ِ َ‬
‫اﻟﺴﻠﻔﻴﲔ ‪ْ ِ َ -‬‬
‫اﻟﻌﻠﻢ ﱠ َ ﱢ‬ ‫ﻛﻠﲈت َ ْ ِ‬‫ُ ْ َ‬
‫اﻣﺘﺤﻨﻮا َ ِ َ‬
‫اﻵﺧﺮﻳﻦ ِ ِﲠﻢ‪:-‬‬ ‫َﻣﻦ ْ َ َ ُ‬
‫ِ‬
‫َ ُُ‬
‫ﻣﺜﺎﻟﻪ‪:‬‬

‫ـﺴﻨﱠﺔ« )ص‪ -٢٢٠‬ﺑِـ َ ْ ِ‬

‫ـﴩح اﻟـ ﱠ ْ‬
‫ـﺸﻴﺦ‬ ‫ﴍح اﻟـ ﱡ‬ ‫اﻟﱪﲠـ ِ ﱡ ِ‬ ‫َﻣــﺎ َ َ‬
‫ـﺎري ﰲ » َ ْ‬ ‫ـﺎم َ ْ َ َ‬
‫ـﺮه اﻹﻣـ ُ‬
‫ذﻛـ َ ُ‬
‫اﻟﻨﺠﻤﻲ(‪َ ،‬ﻗﺎل‪:‬‬‫ﱠ ِ‬
‫ْ‬
‫ِ‬ ‫َ ِ‬ ‫» ِ َإذا َ َ ْ َ‬
‫ﺣـﻀﲑ‪:‬‬ ‫وأﻧـﺲ ﺑـﻦ َﻣﺎﻟـﻚ‪ْ َ ُ َ ،‬‬
‫وأﺳـﻴﺪ ﺑـﻦ ُ َ‬ ‫ﻫﺮﻳﺮة‪َ َ َ َ ،‬‬
‫ﳛﺐ َأﺑﺎ ُ َ ْ َ‬‫اﻟﺮﺟﻞ ُ ﱡ‬
‫رأﻳﺖ ﱠ ُ‬
‫ﺳﻨﺔ ‪ْ ِ -‬‬ ‫ِ‬
‫ﺷﺎء اﷲ‪.-‬‬ ‫إن َ َ‬ ‫ﺻﺎﺣﺐ ُ ﱠ‬
‫ُ‬ ‫ﻓﺎﻋﻠﻢ َ ﱠ ُ‬
‫أﻧﻪ َ‬ ‫َ َْ‬
‫َ ِ‬ ‫وإذا َ َ ْ َ‬
‫َ َِ‬
‫ﺑـﻦ‬
‫وﻋﺒـﺪ اﷲ َ‬
‫ﻋﺒﻴﺪ‪َ ْ َ َ ،‬‬‫وﻳﻮﻧﺲ ﺑﻦ ُ َ‬‫ﻋﻮن‪ُ ُ َ ،‬‬ ‫واﺑﻦ َ ْ‬
‫أﻳﻮب‪َ ْ َ ،‬‬ ‫ﳛﺐ َ ﱡ َ‬ ‫اﻟﺮﺟﻞ ُ ﱡ‬ ‫رأﻳﺖ ﱠ ُ‬
‫ﻣﻐﻮل‪ِ َ َ ،‬‬ ‫ِ‬ ‫ِ‬ ‫اﻷودي‪ َ ،‬ﱠ ْ ِ‬ ‫إدرﻳﺲ َ ِ‬ ‫ِِْ‬
‫ﻣﻌـﺎذ‪،‬‬
‫وﻣﻌﺎذ ﺑﻦ ُ َ‬ ‫زرﻳﻊ‪ُ َ ،‬‬‫وﻳﺰﻳﺪ ﺑﻦ ُ َ‬ ‫واﻟﺸﻌﺒﻲ‪َ ،‬وﻣﺎﻟﻚ ﺑﻦ ْ َ‬ ‫ْ‬
‫وﻣﺎﻟﻚ ﺑﻦ َ َأﻧﺲ‪ِ َ َ ،‬‬ ‫ﺳﻠﻤﺔ‪ِ ،‬‬ ‫ووﻫﺐ ﺑﻦ َ ِ‬
‫واﻷوزاﻋﻲ‪،‬‬
‫َ ْ‬ ‫وﲪﺎد ﺑﻦ َ َ َ َ َ‬ ‫زﻳﺪ‪ َ َ ،‬ﱠ‬ ‫وﲪﺎد ﺑﻦ َ ْ‬ ‫ﺟﺮﻳﺮ‪ َ َ ،‬ﱠ‬ ‫َ َ ْ َ‬
‫ِ‬ ‫ََ َِ‬
‫ﺳﻨﺔ‪.‬‬‫ﺻﺎﺣﺐ ُ ﱠ‬
‫ُ‬ ‫ﻓﺎﻋﻠﻢ َأ ﱠ ُﻧﻪ َ‬
‫ﻗﺪاﻣﺔ‪َ ْ َ :‬‬
‫وزاﺋﺪة ﺑﻦ ُ َ‬
 ‫‪٩٢‬‬

‫ِ‬
‫اﳌﻨﻬـﺎل‪َ َ ْ َ َ ،‬‬
‫وأﲪـﺪ ﺑـﻦ‬ ‫ﳛﺐ َ ْ َ َ‬ ‫َ ِ‬ ‫وإذا َ َ ْ َ‬
‫َ َِ‬
‫واﳊﺠـﺎج ﺑـﻦ ْ َ‬
‫ﺣﻨﺒـﻞ‪ َ َ ،‬ﱠ َ‬ ‫أﲪﺪ ﺑﻦ َ ْ َ‬ ‫اﻟﺮﺟﻞ ُ ﱡ‬
‫رأﻳﺖ ﱠ ُ‬
‫ِ‬
‫ﺳﻨﺔ«‪.‬‬ ‫ﺻﺎﺣﺐ ُ ﱠ‬
‫ُ‬ ‫ﻓﺎﻋﻠﻢ َ ﱠ ُ‬
‫أﻧﻪ َ‬ ‫ﻗﻮﳍﻢ‪َ ْ َ :-‬‬ ‫وذﻛﺮﻫﻢ ِ َ ْ‬
‫ﺑﺨﲑ‪َ َ َ ،‬‬
‫وﻗﺎل َ ْ َ ُ‬ ‫ﻧﴫ)‪ُ َ َ َ َ - (١‬‬‫َ ْ‬
‫ِ‬
‫اﻟﺴﻨﺔ)‪.(٢‬‬ ‫ﺑﺤﺐ َ ْ ِ‬
‫أﻫﻞ ﱡ ﱠ‬ ‫‪َ ...‬ﻫﺬا ِﰲ ْ َ‬
‫اﻻﻣﺘﺤﺎن ِ ُ ّ‬
‫ﻓﻔـﻲ َ ِ ِ‬
‫وﻣﻨﺎﺑﺬﲥﻢ‪-‬؛ َ ِ‬ ‫أﻫﻞ ِ ْ َ ِ‬
‫اﻟﺒﺪﻋﺔ‪ِ ِ َ َ ُ -‬‬ ‫ِ‬
‫ﻗﻮﻟـﻪ )ص‪(٢٢٦‬‬
‫ْ‬ ‫وأﻣﺎ ِﰲ ْ َ‬
‫اﻻﻣﺘﺤﺎن ِ ُ ْ ِ‬
‫ﺑﺒﻐﺾ َ ْ ِ‬ ‫ََﱠ‬
‫رﲪﻪ اﷲُ‪:-‬‬
‫‪ُ -‬‬
‫اﳍـﺬﻳﻞ‪ً َ ِ َ ،‬‬ ‫ﺛﲈﻣﺔ‪َ ،‬‬ ‫دؤاد)‪ِ ِ َ ،(٣‬‬
‫اﺑﻦ َ ِأﰊ ُ َ‬ ‫» ِ َإذا َ َ ْ َ‬
‫وﻫـﺸﺎﻣﺎ‬ ‫وأﺑﺎ ُ َ ْ‬ ‫واﳌﺮﻳﴘ‪ْ َ ،‬أو ُ َ َ‬ ‫َ‬ ‫اﻟﺮﺟﻞ َ ْ ُ ُ‬
‫ﻳﺬﻛﺮ ْ َ‬ ‫رأﻳﺖ ﱠ ُ َ‬
‫ﺻﺎﺣﺐ ِ ْ ٍ‬
‫ﻓﺈﻧﻪ ِ‬ ‫ﺒﺎﻋﻬﻢ َ َ ْ ِ ِ‬ ‫ﻣﻦ َ ْأﺗ ِ ِ‬ ‫اﻟﻔﻮﻃﻲ‪َ -‬أو ِ ً ِ‬ ‫ُ ِ‬
‫ﺑﺪﻋﺔ‪...‬‬
‫ُ َ‬ ‫ﻓﺎﺣﺬره؛ َ ِ ﱠ ُ َ‬
‫وأﺷﻴﺎﻋﻬﻢ‪-‬؛ َ ْ َ ْ‬ ‫واﺣﺪا ْ‬ ‫ْ َ‬ ‫َ‬
‫ذﻛﺮﻫﻢ ِ َ ْ ٍ‬ ‫َ ِ‬
‫ﺑﺨﲑ‪.«..‬‬ ‫اﻟﺮﺟﻞ ﱠاﻟﺬي َ َ َ ُ‬
‫واﺗﺮك َﻫﺬا ﱠ ُ‬
‫َ ُْ‬
‫ِ‬ ‫ﱠِ‬ ‫ﺑﻄﺮﻓﻴﻪ‪ -‬ﻣﺎ ِﰲ َ ِ ٍ ِ‬
‫ِ‬ ‫ﻗﻠﺖ‪ُ ْ ِ َ :‬‬
‫واﳊـﺪﻳﺚ؛‬
‫اﻟـﺴﻨﺔ‪َ َ ،‬‬
‫أﻫـﻞ ﱡ‬ ‫ﻣﻦ ُ ُ ِ‬
‫ﻛﺘﺐ َ ْ ِ‬ ‫ﻛﺜﲑ ْ‬ ‫اﻟﻨﺺ‪َ ْ َ َ َ ِ -‬‬
‫وﻣﺜﻞ َﻫﺬا ﱠ ﱢ‬ ‫ُْ ُ‬
‫ﺳـﲑ َ ْ َ‬ ‫ِ‬ ‫أﺻﻮل ْ ِ َ‬
‫اﻋﺘﻘـﺎد َ ْ ِ‬
‫اﻟﻨـﺒﻼء«‬
‫أﻋـﻼم ﱡ َ‬ ‫اﻟـﺴﻨﺔ« )‪ ٤٧/١‬و‪َ ،(٥١‬و» َ‬ ‫أﻫـﻞ ﱡ ﱠ‬ ‫ﴍح ُ ُ‬ ‫ُ‬
‫ﻣﺜﻞ‪ْ َ » :‬‬

‫اﻟﺒﻴﻌـﺔ(‬ ‫أﻧﻪ‪ْ َ ِ ُ » :‬‬

‫أﺧـﺬت َ ُ‬
‫ﻟـﻪ ) َ ْ َ‬ ‫ﱢﻬﺎﻳﺔ« )‪ َ (٣٠٤/١٠‬ﱠ ُ‬ ‫ذﻛ َﺮ ِﰲ » ِ َ َ‬
‫اﻟﺒﺪاﻳﺔ َواﻟﻨ َ َ‬ ‫اﺑﻦ َ ِ ٍ‬
‫ﻛﺜﲑ َ َ‬ ‫أن ِ َ َ‬
‫اﻹﻣﺎم ْ َ‬ ‫ﻣﻊ َ ﱠ‬
‫)‪َ َ (١‬‬
‫ﻋﲆ ﱡ ْ َ‬
‫اﻟﺴﻠﻄﺎن«!‬ ‫ﻟﻠﺨﺮوج َ َ‬
‫ُ ُ ِ‬
‫اﻹﻣﺎم ِ ِ‬ ‫)‪ِ (٢‬‬
‫رأﻳـﺖ‬
‫َ‬ ‫أﻧﻪ ﻗﺎل‪» :‬إذا‬
‫اﺑﻦ َﻣﻌﲔ ﱠ ُ‬ ‫ِ‬ ‫اﻟﺴﲑ« )‪ً (١٨/٥‬‬
‫ﻧﻘﻼ ﻋﻦ‬ ‫ذﻛﺮه ﱠ َ ِ ﱡ‬
‫اﻟﺬﻫﺒﻲ ﰲ » ﱢ َ‬ ‫ُ‬ ‫وﻣﻨﻪ ﻣﺎ‬
‫ﻤﻪ ﻋﲆ اﻹﺳﻼم«‪.‬‬ ‫ﻋﻜﺮﻣﺔ‪ ،‬وﰲ ٍ‬
‫ﲪﺎد‪ :‬ﱠ ِ‬ ‫ﻳﻘﻊ ﰲ ِ ْ ِ َ َ‬ ‫ً‬
‫ﻓﺎﲥ ْ ُ‬ ‫إﻧﺴﺎﻧﺎ ُ‬
‫ﻋﻠﻖ ﱠ َ ِ ﱡ‬
‫اﻟﺬﻫﺒﻲ ‪ً -‬‬
‫ﻗﺎﺋﻼ‪:-‬‬ ‫ﺛﻢ ﱠ َ‬
‫ُﱠ‬
‫ِ‬
‫ﺟـﺮﺣﻬﲈ‪،‬‬ ‫ﲠﻮى وﺣﻴﻒ ‪-‬ﰲ وزﳖﲈ‪ ،-‬ﱠأﻣﺎ َﻣـﻦ َ َ َ‬
‫ﻧﻘـﻞ ﻣـﺎ ﻗﻴـﻞ ﰲ‬ ‫اﻟﻮﻗﻮ ِع ﻓﻴﻬﲈ‬ ‫ٌ‬
‫ً‬ ‫ﳏﻤﻮل ﻋﲆ ُ‬ ‫»ﻫﺬا‬
‫ِ‬
‫وﺗﻌﺪﻳﻠﻬﲈ ‪-‬ﻋﲆ اﻹﻧﺼﺎف؛ ﻓﻘﺪ أﺻﺎب‪.«..‬‬
‫ِ‬
‫ﻻﺑـﻦ أﰊ ُدؤاد‪،‬‬ ‫ُ‬
‫ﻳﻤﻴـﻞ‬ ‫اﳌـﺪﻳﻨﻲ( ‪ -‬ﱠ ُ‬
‫أﻧـﻪ ﻛـﺎن‬ ‫ﱢ‬ ‫ﻋﲇ ِ‬
‫ﺑﻦ‬ ‫)‪ (٣‬وﰲ »اﳌﻴﺰان« )‪- (١٦٨/٥‬ﰲ ﺗﺮﲨﺔ ) ّ‬
‫وﳛﺴﻦ ِ‬
‫إﻟﻴﻪ!‬ ‫ِ‬
‫ُْ ُ‬
‫ﻧﻔﺴﻪ‪.-‬‬
‫أﲪﺪ ‪ُ -‬‬
‫اﻹﻣﺎم ُ‬
‫ُ‬ ‫ﻣﻨﻬﻢ‬
‫اﻟﻜﱪاء؛ ُ‬
‫ُ‬ ‫اﳌﺪﻳﻨﻲ‬
‫ﱢ‬ ‫روى ﻋﻦ اﺑﻦ‬
‫وﻗﺪ َ‬
‫‪٩٣‬‬

‫ﲥﺬﻳﺐ ﱠ ِ‬
‫)‪ ١٩٥/١١‬و ‪ ١٩٨‬و ‪ ،(٣٧٠‬و» َ ِ‬
‫اﻟﺘﻬﺬﻳﺐ« )‪ْ َ َ - ،(٢١٨/٦‬‬
‫وﻏﲑﻫﺎ)‪.-(١‬‬ ‫ْ‬ ‫َ ْ‬
‫ِ‬
‫ﻫـﺆﻻء َ ُ َ ِ َ‬ ‫ﱠِ‬ ‫ِ‬
‫وأوﻟﺌـﻚ‬ ‫اﻟﺒﺪﻋـﺔ‪ َ :-‬ﱠ‬
‫أن َ ُ‬ ‫اﻟـﺴﻨﺔ‪ِ ْ َ َ ،‬‬
‫وأﻫـﻞ ِ ْ َ‬ ‫أﻫﻞ ﱡ‬ ‫ﻓﺎﳌﻼﺣﻆ ِﰲ َ َ َ ْ‬
‫اﻟﻘﺎﺋﻤﺘﲔ ‪ِ ْ َ -‬‬ ‫َ ُ َ ُ‬
‫ﻫﻢ ِﻓﻴﻪ‪:‬‬ ‫ِ‬ ‫‪َِِْ -‬‬
‫ﻛﻠﻴﻬﲈ‪ٌ ُ ُ -‬‬
‫رؤوس ﻓ َﻴﲈ ُ ْ‬
‫رؤوس ِﰲ ﱡ ﱠ‬ ‫ﻓﺄﻫﻞ ﱠ ِ‬
‫اﻟﺴﻨﺔ‪.‬‬ ‫ﻫﻢ ُ ُ ٌ‬
‫اﳌﺬﻛﻮرون ُ ْ‬ ‫ََْ ُ ﱡ‬
‫اﻟﺴﻨﺔ َ ْ ُ ُ‬
‫ِ‬
‫رؤوس ِﰲ ِ ْ َ‬
‫اﻟﺒﺪﻋﺔ)‪.(٢‬‬ ‫ﻫﻢ ُ ُ ٌ‬
‫اﳌﺬﻛﻮرون ُ ْ‬ ‫ََْ ُ‬
‫وأﻫﻞ اﻟﺒﺪﻋﺔ َ ْ ُ ُ‬
‫ﻫﻮ‪:‬‬
‫ﻫﻨﺎ‪َ ُ -‬‬
‫اﻷﻫﻢ‪َ ُ -‬‬ ‫ﻓﺎﻟﺴﺆال ُ ِ ﱡ‬
‫اﳌﻬﻢ ‪َ -‬ﺑﻞ َ َ ﱡ‬ ‫َ ﱡ َ ُ‬

‫دون َ ْ‬
‫أن َ ُ َ‬
‫ﻳﻜـﻮن‬ ‫ﻃﺎﻟﺐ ِ ْ ٍ‬
‫ﻋﻠـﻢ‪َ ُ -‬‬ ‫ِ‬ ‫إﻟﻴﻬﺎ‪ً ِ -‬‬
‫ﻋﺎﳌﺎ َ ْأو َ َ‬ ‫داع ِ َ ْ َ‬
‫ﻣﺸﺘﻐﻞ ِ ﱠ ِ‬
‫ﺑﺎﻟﺴﻨﺔ ‪ْ َ -‬أو ٍ‬ ‫ِ‬
‫ﻛﻞ ُ ْ َ ٍ ﱡ‬ ‫ﻫﻞ ُ ﱡ‬
‫َْ‬
‫ﻳﻤﺘﺤﻦ ِ ِﺑﻪ؟!‬
‫ﻓﻴﻬﺎ‪ُ َ َ ْ ُ -‬‬
‫ْ ً ِ‬
‫رأﺳﺎ ‪َ -‬‬‫َ‬
‫ﻳﻤﺘﺤﻦ ِ َ ِ ِ‬ ‫ﻋﻠﻴﺎن( َ ِ ْ ِ‬ ‫ِ‬
‫واﻟﺰﻣﺎن؟!‬
‫ﺑﺄﺋﻤﺔ اﻟﻌﴫ ﱠ َ‬
‫ﻛﻤﺜﻞ َﻣﺎ ُ ْ َ َ ُ ﱠ‬ ‫ﻳﻤﺘﺤﻦ ِﺑـ ) َ ّ‬
‫ﻋﲇ( َو) ُ َ ﱠ‬ ‫َ ْ‬
‫ﻫﻞ ُ ْ َ َ ُ‬
‫رأﺳـ ًـﺎ ِﻓﻴﻬــﺎ‪-‬‬
‫ـﻮن َ ْ‬
‫ﻳﻜـ َ‬
‫أن َ ُ‬ ‫ـﻞ ِ َﲠ ـﺎ‪َ ُ -‬‬
‫دون َ ْ‬ ‫ﻋﺎﻣـ ٍ‬ ‫ْ‬
‫ﻟﻠﺒﺪﻋـ ِ‬
‫ـﺔ ‪َ -‬أو َ ِ‬ ‫ـﻊ ِ ْ ِ ْ َ‬ ‫ـﻞ ِ‬
‫ـﻞ ُﻛـ ﱡ ُ‬
‫ﻣﻮاﻗـ ٍ‬ ‫وﻫـ ْ‬
‫َ َ‬
‫ﻳﻤﺘﺤﻦ ِ ِﺑﻪ؟!‬
‫َُْ َ ُ‬

‫اﳌﺘﻸﻟﺌﺔ‪) «..‬ص‪َ ،(٤٢‬وﻛﺘـﺎﰊ‬ ‫اﻟﺪرر ُ َ ْ ِ َ‬ ‫ﻣﻘﺪﻣﺔ ِ َ ِ‬

‫ﻛﺘﺎﰊ » ﱡ َ‬ ‫اﻷﻗﻮال ِﰲ ُ َ ﱢ َ‬
‫ِِ‬
‫ﻣﻦ َﻫﺬه َ ْ َ‬
‫ذﻛﺮت ِ ً ِ‬
‫ﺟﺎﻧﺒﺎ ْ‬ ‫وﻗﺪ َ َ ْ ُ َ‬ ‫)‪ْ َ َ (١‬‬
‫واﻟﺘﻨ ِ َْﺒﺌﺔ‪) «..‬ص‪.(١٣٧‬‬ ‫اﻟﺘﻌﺮﻳﻒ َ ﱠ‬ ‫» ﱠِْ‬
‫ِ‬
‫ﻓﻀﻼ َﻋـﻦ‬ ‫اﳌﺸﲑ ِ َ ْ‬
‫إﻟﻴﻪ!(؛ َ ْ ً‬ ‫وﻳﺒﺪع ) ُ ُ‬ ‫ﺑﺤﺐ )ﻓﻼن!(‪ َ ُ ،‬ﱠ‬ ‫ﻳﻤﺘﺤﻦ )!( ‪-‬إﱃ اﻷﻣﺲ اﻟﻘﺮﻳﺐ!‪ ُ -‬ﱢ‬ ‫)‪َ (٢‬أﱂ ْ ُ ْ َ َ ْ‬
‫اﻟﺴﻨﺔ(؟!!‬
‫أﻫﻞ ﱡ ﱠ‬ ‫ﺑﺎﻋﺘﺒﺎره ) ِ ْ َ‬
‫ﳏﻨﺔ َ ْ ِ‬ ‫اﳌﺘﻜﻠﻢ ﻓﻴﻪ! ِ ِ‬ ‫ُ ﱢ ِ‬
‫ِ‬ ‫ِ ِ‬
‫ﺣﺘﻰ‪َ ُ -‬‬
‫اﳌﺪاﻓﻊ ﻋﻨﻪ!!‬ ‫وﻳﺒﺪع ‪ َ -‬ﱠ‬
‫ﻳﻤﺘﺤﻦ ) ُﺑﺒﻐﻀﻪ( ‪-‬ﻧﻔﺴﻪ!‪ َ ُ ،-‬ﱠ ُ‬ ‫ﻓﺼﺎر ُ ْ َ َ ُ‬
‫َ‬ ‫اﻷﻣﺮ ‪-‬ﻓﻴﻪ!‪-‬؛‬ ‫اﻧﻘﻠﺐ( ُ‬ ‫َ‬ ‫ﺛﻢ )‬
‫ّ‬
‫ً‬
‫أﻳـﻀﺎ‪-‬؛‬ ‫ً‬
‫ﺧﻄـﺄ ‪-‬‬ ‫اﳌﻮﻗـﻒ )اﻟﺜـﺎﲏ(‬‫ُ‬ ‫َ‬
‫ﻳﻜـﻮن‬ ‫ﻳﻤﻨﻊ ْ‬
‫أن‬ ‫ﺧﻄﺄ؛ ﻓﲈ اﻟﺬي ُ‬ ‫اﻷول( ً‬ ‫اﳌﻮﻗﻒ ) ُ‬ ‫ُ‬ ‫ﻓﻠﺌﻦ ﻛﺎن‬‫ْ‬
‫آﺧﺮ!؟!‬ ‫ٍ‬
‫ﻟﻜﻦ؛ ﺑﺎﲡﺎه َ َ‬ ‫ْ‬
‫‪ ...‬ﻻ إﻟﻪ إﻻ اﷲ‪..‬‬
‫ﺛﺒﺘﻨﺎ ﻋﲆ ُﻫﺪاك ﺣﺘﻰ ﻧﻠﻘﺎك‪...‬‬
‫اﻟﻠﻬﻢ ﱢ ْ‬
‫ﱠ‬
 ‫‪٩٤‬‬

‫ﻛﲈ ُ َﻳﻘﺎل‪.-‬‬ ‫ِ )‪(١‬‬ ‫ِ‬

‫اﻟﻔﺮس ‪َ َ -‬‬‫وﻣﺮﺑﻂ َ َ‬
‫اﳌﺤ ﱡﻚ‪ُ َ ْ َ َ ،‬‬
‫ُﻫﻨﺎ َ‬
‫اﳌـﺬﻛﻮرﻳﻦ ِ َ ْ ِ ِ‬
‫ﺑﺄﺳـﲈﺋﻬﻢ ‪َ َ -‬‬
‫ﻋـﲆ‬ ‫اﻟﺮواة ِ ُ َ ِ َ‬
‫ﺑﺄوﻟﺌﻚ َ ْ ُ ِ‬ ‫ِ‬ ‫ِ ِ ِ‬
‫ﻋﻤﻮم( ﺛﻘﺎت ﱡ‬ ‫ﳚﻮز ِ َْ ُ‬
‫إﳊﺎق ) ُ ُ‬ ‫ََ ْ‬
‫ﻓﻬﻞ َ ُ ُ‬
‫َ‬
‫ﻟﻴﻤﺘﺤﻦ ِ ِﲠﻢ؟!‬ ‫ِ‬ ‫ِ‬
‫اﳋﺼﻮص‪-‬؛ ُ ْ َ َ َ‬ ‫وﺟﻪ ُ ُ‬ ‫َ ْ‬
‫ﲣﺼﻴﺺ( ُ َ ِ‬ ‫َ َﻓﲈ َ ِ َ ُ‬
‫ﻓﺎﺋﺪة ) َ ْ ِ ِ‬
‫أوﻟﺌ َﻚ َ ْ َ‬
‫اﻷﻋﻴﺎن ‪َ َ -‬‬
‫ﻓﻘﻂ‪-‬؟!‬
‫اﳌﺒﺘﺪﻋﺔ‪ِ ِ ُ ُ َ ،‬‬ ‫ذﻟﻚ ‪-‬ﺳﻮاء ِ ٍ‬
‫ﺑﺴﻮاء‪َ -‬ﻳﻘﺎل ِﰲ ُ َ ِ َ ِ‬ ‫ُِْ ِ‬
‫ورؤوﺳﻬﻢ‪...‬‬ ‫ْ‬ ‫ُ‬ ‫وﻣﺜﻞ َ َ َ ً َ‬‫َ‬
‫ِ‬ ‫ﱠِ‬ ‫ﺑﺄﺷـﺨﺎص َ ْ َ ِ ُ َ‬ ‫ﻳﻜﻮن ) ْ ِ ُ‬
‫واﻟـﺴ َ ﱠ‬
‫ﻠﻔﻴﺔ‪،‬‬ ‫ﻳﻨﺘـﺴﺒﻮن ِ َإﱃ ﱡ‬
‫اﻟـﺴﻨﺔ َ ﱠ‬ ‫اﻻﻣﺘﺤﺎن( ِ َ ْ َ ٍ‬ ‫أن َ ُ َ‬‫ﻓﻀﻼ َﻋﻦ َ ْ‬‫َ ْ ً‬
‫ووﻗﻌﻮا ِﰲ َ ْ َ‬ ‫ِ‬ ‫وﻳﻌﺮﻓﻮن ِ ِﲠﲈ؛ َ ِ‬
‫أﻏﻼط!‬ ‫ﻣﻨﻬﻢ َ َ َ ٌ‬
‫أﺧﻄﺎء‪ُ َ َ َ ،‬‬ ‫ﻟﻜﻦ‪َ َ :‬‬
‫وﻗ َﻌﺖ ْ ُ‬ ‫وﻳﺪﻋﻮن ِ َ ْ َ‬
‫إﻟﻴﻬﺎ‪َ ُ َ ْ ُ َ ،‬‬ ‫ََْ ُ َ‬

‫اﻻﻣﺘﺤﺎن( ِِﺑﻪ‪:‬‬
‫اﳊﻖ ) ْ ِ َ ُ‬ ‫ﻳﻜﻮن َ ِ‬
‫ﻋﻦ َ ﱢ‬ ‫ﻓﻬﺬا َ ْ َ ُ‬
‫أﺑﻌﺪ َﻣﺎ َ ُ ُ‬ ‫ََ‬
‫ﺑﻌﺾ » َ ِ ِ ِ‬ ‫ِ‬ ‫ِ‬
‫رﲪﻪ اﷲ‪ِ -‬ﰲ َ ْ ِ ْ َ‬
‫أﺟﻮﺑﺘﻪ«‪:-‬‬ ‫ﺷﻴﺨﻨﺎ َ ْ َ ﱡ‬
‫اﻷﻟﺒﺎﲏ ‪ُ َ َ -‬‬ ‫َ َ‬
‫ﻗﺎل َ ْ ُ‬

‫ﲢﻘﻴـﻖ ْ ِ َ ِ‬
‫اﻧﺘـﺴﺎﺑﻪ‬ ‫وﺑﻌـﺪه ِﰲ َ ْ ِ ِ‬‫ِِ‬ ‫ﻧﺴﺒﺔ ُ ِ ِ‬
‫ﻗﺮﺑﻪ َ ُ ْ‬
‫اﻟﺼﺎﻟﺢ ‪ِ ِ َ -‬‬
‫ﻋﲆ ْ َ ْ‬
‫ِ‬
‫اﻟﺴﻠﻒ ﱠ ِ َ‬
‫اﳌﻨﺘﻤﻲ ِ َإﱃ َ ِ‬
‫ﱠ‬
‫» َﻓﻬﺬا ُ ْ َ ِ‬
‫َ‬
‫ﻳـﻨﻘﺾ ِ ِ ِ ِ‬
‫ﺑﻔﻌﻠـﻪ‬ ‫اﻷﻗﻞ ‪َ -‬ﻣﺎ َﱂ ْ َ ْ ُ ْ‬‫ﻋﲆ َ َ ّ‬ ‫ﻳﻘﺎل ِﻓﻴﻪ‪ ِ :‬ﱠإﻧﻪ ﻣﻊ َ ِ‬
‫اﻟﺴﻠﻒ ‪َ َ -‬‬ ‫ِ‬
‫اﻟﺼﺎﻟﺢ‪ُ َ ُ -‬‬ ‫ِ َإﱃ َ ِ‬
‫ْ‬ ‫ُ َ َ ﱠ‬ ‫اﻟﺴﻠﻒ ﱠ‬ ‫ﱠ‬
‫ِ )‪(٢‬‬ ‫ِ‬ ‫ﻣﺎ ُ ُ ِ ِ ِ‬
‫ﻳـﺪﻋﻮ ِ َإﱃ َﻣـ ْ َ ِ‬
‫ﻨﻬﺞ‬ ‫دام َ ْ ُ‬‫ﺳﻠﻔﻴﺎ ‪َ -‬ﻣـﺎ َ َ‬ ‫ﻟﻴﺲ َ َ‬ ‫أن َ ُﻧﻘﻮل‪ ِ :‬ﱠ ُ‬
‫إﻧﻪ َ ْ َ‬ ‫ﻳﻘﻮﻟﻪ ِﺑﻠﺴﺎﻧﻪ‪َ -‬ﻻ َ ﱡ‬
‫ﻳﺼﺢ َ ْ‬ ‫َ َ ُ‬
‫اﻟﺘﻌﺼﺐ ِ ٍ ِ‬ ‫ﱠِ‬ ‫اﺗﺒﺎع ِ َ ِ‬ ‫ﻳﺪﻋﻮ ِ َإﱃ ﱢ َ ِ‬ ‫ِ‬ ‫َ ِ‬
‫ﻣﻦ‬
‫ﻹﻣﺎم َ‬ ‫وﻋﺪم ﱠ َ ﱡ ِ َ‬ ‫واﻟﺴﻨﺔ‪ِ َ َ َ ،‬‬ ‫اﻟﻜﺘﺎب َ ﱡ‬ ‫اﻟﺼﺎﻟﺢ‪َ ،‬ﻣﺎ َدام َ ْ ُ‬ ‫اﻟﺴﻠﻒ ﱠ‬ ‫ﱠ‬

‫ِ‬ ‫ِ‬ ‫اﻧﻈﺮ َ ِ َ ً‬

‫ﻟﻠﴪاج‪.‬‬
‫اﻷﺻﻮل ﰲ اﻟﻨﱠ ْﺤﻮ« )‪ (٢٠١/١‬ﱠ‬ ‫ﻟﻐﻮﻳﺔ ‪ِ -‬ﰲ َذﻟﻚ‪ُ ُ » :-‬‬ ‫ﻓﺎﺋﺪة ُ َ ِ ﱠ ً‬ ‫)‪ُ ْ (١‬‬
‫اﻟﻔﺘﺎوى« )‪:(٣٠٨/١٥‬‬ ‫اﻹﺳﻼم ِﰲ » َ ْ ُ‬
‫ﳎﻤﻮع َ َ َ‬ ‫ﺷﻴﺦ ِ ْ َ‬ ‫)‪َ َ (٢‬‬
‫ﻗﺎل َ ْ ُ‬
‫ﻛـﺎن َﻫـﺬا َ ُ‬ ‫ﻓﻴﻌﻔـﻮ ﻋـﻦ ْ ِ‬ ‫ﺑﺮﻳﺌـﺎ‪َ ،‬أو ُ ْ ِ‬ ‫ِ‬ ‫ﺑﲔ َ ْ ِ‬
‫اﳋﻄـﺄ‬ ‫ﻣـﺬﻧﺐ‪َ َ :‬‬ ‫ﳜﻄـﺊ َ ْ ْ ُ َ َ ْ ُ‬ ‫ﻓﻴﻌﺎﻗﺐ َ ِ ً ْ‬ ‫ﳜﻄﺊ َ ُ َ‬‫أن ُ ْ َ‬ ‫دار َ ْ ُ‬
‫اﻷﻣﺮ َ ْ َ‬ ‫ﻓﺈذا َ َ‬ ‫»َ َِ‬
‫ﺧﲑ َ َ َ ْ‬
‫اﳋﻄﺄﻳﻦ‪.«..‬‬ ‫َ َْ‬
‫ُ‬
‫واﻧﻈﺮ ﻣﺎ ﺳﻴﺄﰐ )ص‪.(٢٥٠‬‬
‫‪٩٥‬‬

‫ﻳﺘﻌﺼﺐ ِ ْ ٍ‬
‫ﳊـﺰب‬ ‫ﻋﻦ َ ْ‬
‫أن َ َ َ ﱠ َ‬ ‫اﻟﻄﺮق‪ً ْ َ ،‬‬
‫ﻓﻀﻼ َ ْ‬ ‫ﻣﻦ ﱡ ُ‬
‫أن َﻳﺘﻌﺼﺐ ِ َ ِ ٍ ِ‬
‫ﻟﻄﺮﻳﻖ َ‬ ‫ﻋﻦ َ ْ َ َ ﱠ َ‬ ‫اﻷﺋﻤﺔ‪ً ْ َ ،‬‬
‫ﻓﻀﻼ َ ْ‬
‫ِ‬
‫َ ﱠ‬
‫ِ ِ‬ ‫ﺑﻌﺾ َ ِ ِ‬ ‫ِ ِ‬
‫ﻓﻴﻬﺎ ‪ِ -‬ﰲ َ ْ ِ‬ ‫ِ‬ ‫ﻣﻦ َ ْ َ‬ ‫ِ‬
‫اﻻﺟﺘﻬﺎدﻳﺔ‪!-‬‬
‫ﱠ‬ ‫اﳌﺴﺎﺋﻞ ْ‬ ‫آراء َﻳﺸﱡﺬ َ‬
‫ﻟﻜﻦ َ ُﻟﻪ َ ٌ‬
‫اﻷﺣﺰاب‪-‬؛ َ ْ‬ ‫َ‬
‫ِ‬
‫ﻣـﺆﻣﻦ ِ َﲠـﺎ؟ َ ْ‬ ‫ﻳﻨﻈﺮ ِ َإﱃ َ ِ َ‬ ‫ﻣﻨﻪ)‪ِ َ ،(١‬‬‫ِ‬
‫ﻫـﻮ‬
‫ﻫـﻞ ُ َ‬ ‫ﻫـﻮ ُ ْ ٌ‬ ‫اﻟﻘﺎﻋـﺪة‪ْ َ :‬‬
‫ﻫـﻞ ُ َ‬ ‫ﻟﻜﻦ؛ ُ ْ َ‬ ‫وﻫﺬا ﻻَ ُ ﱠﺑﺪ ْ ُ‬
‫َ َ‬

‫داع ِ َ ْ َ‬
‫إﻟﻴﻬﺎ؟«‪.‬‬ ‫َ ٍ‬

‫ُْ ُ‬
‫ﻗﻠﺖ‪:‬‬
‫اﺑـﻦ َ ِ َ ِ‬ ‫ِ‬
‫اﻟﻔﺘـﺎوى«‬ ‫رﲪـﻪ اﷲ‪ِ -‬ﰲ » َ ْ ُ‬
‫ﳎﻤـﻮع َ َ َ‬ ‫ﺗﻴﻤﻴـﺔ ‪ُ َ َ -‬‬ ‫ﺷـﻴﺦ ِ ْ َ‬
‫اﻹﺳـﻼم ْ ِ ْ ﱠ‬ ‫ﻛﻼم َ ْ ِ‬
‫وﻣﻨﻪ‪ُ َ َ :‬‬
‫َ ُْ‬
‫ﺑﻤﺬﻫﺐ ﱠ َ‬
‫اﻟﺴﻠﻒ(‪َ -‬ﻗﺎل‪:‬‬ ‫ﺣﻮل ) ﱠ َ ﱡ ِ‬
‫اﻟﺘﺴﱰ ِ َ ْ َ ِ‬ ‫ﺗﻜﻠﻢ َ ْ َ‬
‫ﻣﻦ َ َ ﱠ َ‬ ‫)‪َ - (١٤٩/٤‬ردا َ َ‬
‫ﻋﲆ َ ْ‬
‫وﻳﺘﻈﺎﻫﺮون ِ ِ‬ ‫ﳚﺘﻨﻮن ِ ِﺑﻪ‪ ،‬ﱠ ُ َ ِ‬ ‫»َِ ْ‬
‫ﺑـﻪ‪،‬‬ ‫ﻏﲑﻫﻢ‪َ ُ َ َ َ َ َ ،‬‬‫وﻳﺘﻘﻮن ِﺑﻪ َ ْ َ ُ‬
‫ََ‬ ‫أﳖﻢ َ ْ َ ﱡ َ‬ ‫أردت ِﺑـ) ﱠ َ ﱡ‬
‫اﻟﺘﺴﱰ(‪ َ :‬ﱠ ُ‬ ‫وإن َ َ ْ َ‬
‫ِ‬ ‫ﻋـﲆ َ ْ َ ِ‬ ‫إذا ُ ِ‬ ‫ﺣﺘﻰ ِ َ‬
‫وﻫـﺬا ﱠاﻟـﺬي َ َ َ ُ‬
‫أراده‬ ‫اﻟـﺴﻠﻒ؟ ‪َ َ -‬‬ ‫ﻣـﺬﻫﺐ ﱠ َ‬ ‫ﺪﻫﻢ َﻗﺎل‪َ :‬أﻧـﺎ َ َ‬ ‫ﺧﻮﻃﺐ َ َ‬
‫أﺣ ُ ُ‬ ‫َ‬ ‫َﱠ‬
‫ﻓﻴﻘﺎل َﻟﻪ‪:‬‬ ‫‪َ -‬واﷲ َ ْ َ‬
‫أﻋﻠﻢ‪-‬؛ َ ُ َ ُ‬

‫ﺑﻞ َ ِ ُ‬
‫ﳚﺐ‬ ‫واﻋﺘﺰى ِ َ ْ‬
‫إﻟﻴﻪ‪ْ َ ،‬‬ ‫واﻧﺘﺴﺐ ِ َ ْ‬
‫إﻟﻴﻪ‪َ َ ْ َ ،‬‬ ‫ﻣﺬﻫﺐ ﱠ َ‬
‫اﻟﺴﻠﻒ‪َ َ َ ْ َ ،‬‬ ‫ﻣﻦ َ ْ َ َ‬
‫أﻇﻬﺮ َ ْ َ َ‬ ‫ﻋﻴﺐ َ َ‬
‫ﻋﲆ َ ْ‬ ‫ﻻَ َ ْ َ‬
‫ﻳﻜﻮن ِإﻻﱠ َﺣﻘﺎ‪:‬‬ ‫ﻣﺬﻫﺐ َ ِ‬
‫اﻟﺴﻠﻒ ﻻَ َ ُ ُ‬ ‫ﺑﺎﻻﺗﻔﺎق؛ َ ِ ﱠ‬
‫ﻣﻨﻪ ِ ﱢ َ‬ ‫ﻗﺒﻮل َ ِ َ ِ‬
‫َُ ُ‬
‫ﻓﺈن َ ْ َ َ ﱠ‬ ‫ذﻟﻚ ْ ُ‬
‫ﺑﻤﻨﺰﻟـﺔ ُ ْ ِ ِ ِ‬
‫وﻇﺎﻫﺮا‪َ :-‬ﻓﻬﻮ ِ ْ ِ َ ِ‬
‫ﺑﺎﻃﻨﺎ َ َ ِ ً‬
‫ﻣﻮاﻓﻘﺎ َ ُﻟﻪ ‪ً ِ -‬‬
‫ﻛﺎن ُ ِ ً‬ ‫‪َِْ -‬‬
‫ﻋـﲆ‬ ‫اﳌـﺆﻣﻦ ﱠاﻟـﺬي ُ َ‬
‫ﻫـﻮ َ َ‬ ‫َُ َ‬ ‫ﻓﺈن َ َ‬
‫وﻇﺎﻫﺮا‪.-‬‬ ‫اﳊﻖ ‪ً ِ َ -‬‬
‫ﺑﺎﻃﻨﺎ َ َ ِ ً‬ ‫َﱢ‬
‫ﺑﻤﻨﺰﻟـِﺔ ُ ِ‬
‫ﻓﻬـﻮ ِ َ ْ ِ َ‬ ‫ِ‬ ‫ﻣﻮاﻓﻘﺎ َﻟﻪ ِﰲ ﱠ ِ‬
‫ﻛﺎن ِ‬ ‫‪َِْ -‬‬
‫اﳌﻨـﺎﻓﻖ؛‬ ‫اﻟﺒـﺎﻃﻦ‪َ ُ َ :‬‬
‫دون َ‬ ‫اﻟﻈﺎﻫﺮ ‪َ َ -‬‬
‫ﻓﻘﻂ‪َ ُ -‬‬ ‫ً ُ‬ ‫وإن َ َ ُ‬

‫ﻟﻜﻮﻧﻪ َ ً ِ‬
‫ِ ِِ‬
‫اﻟﺒﴩ‪.‬‬
‫ﻣﻦ َ َ‬
‫ﺑﴩا َ‬ ‫)‪َ ْ َ (١‬‬
 ‫‪٩٦‬‬

‫ﻧـﺆﻣﺮ َ ْ‬ ‫ﴎﻳﺮﺗﻪ ِإﱃ اﷲ ‪ ِ َ -‬ﱠ‬ ‫ِ‬ ‫َُْ ُ ِ‬

‫ﻋـﻦ ُ ُ ِ‬
‫ﻗﻠـﻮب‬ ‫أن ُ َ ﱢ َ‬
‫ﻧﻨﻘـﺐ َ ْ‬ ‫ﻓﺈﻧـﺎ ) َﱂ ْ ُ ْ َ َ‬ ‫وﺗﻮﻛﻞ َ ِ َ ُ ُ‬
‫ﻋﻼﻧﻴﺘﻪ‪ُ َ ُ َ ،‬‬
‫ﻣﻨﻪ َ َ ُ ُ‬
‫ﻓﺘﻘﺒﻞ ْ ُ‬
‫َ‬
‫ﺑﻄﻮﳖﻢ(«)‪.(١‬‬
‫ﻧﺸﻖ ُ َ ُ‬ ‫ﱠ ِ‬
‫اﻟﻨﺎس َوﻻَ َ ُ ﱠ‬
‫ِ‬
‫اﻟﺮاﺷـﺪ ُﻋﻤـﺮ ﺑـﻦ ﱠ‬
‫اﳋﻄـﺎب‬ ‫ِ‬
‫اﻟﺒﺨﺎري )ﺑﺮﻗﻢ‪ (٢٤٩٨:‬ﻋﻦ اﳋﻠﻴﻔﺔ ﱠ‬
‫ﱡ‬ ‫روى‬
‫وﻗﺪ َ َ‬
‫ﻨﻪ‪:-‬‬
‫رﴈ اﷲُ ﻋ ُ‬
‫‪َ -‬‬
‫اﻟـﻮﺣﻲ ﻗـﺪ‬ ‫رﺳـﻮل اﷲ ﷺ‪ ،‬ﱠ‬
‫وإن‬ ‫ِ‬ ‫ﺑﺎﻟﻮﺣﻲ ﰲ ِ‬
‫ﻋﻬﺪ‬ ‫ِ‬ ‫ﻳﺆﺧﺬون‬ ‫أن ُ ً‬
‫أﻧﺎﺳﺎ ﻛﺎﻧﻮا ُ َ ُ‬ ‫) ﱠ‬
‫َ‬
‫ً ِ‬ ‫ِ‬ ‫ِ‬
‫أﻣﻨـﺎه‬
‫ﺧـﲑا ﱠ ُ‬ ‫ﻓﻤـﻦ ْ َ َ‬
‫أﻇﻬـﺮ ﻟﻨـﺎ‬ ‫ﻇﻬﺮ ﻟﻨﺎ ﻣﻦ أﻋﲈﻟﻜﻢ؛ َ‬ ‫ﻧﺄﺧﺬﻛﻢ اﻵن ﺑﲈ َ َ َ‬
‫اﻧﻘﻄﻊ‪ ،‬وإﻧﲈ ُ‬ ‫َ‬
‫أﻇﻬﺮ ﻟﻨﺎ ُ ً‬ ‫ِ‬
‫ﺳـﻮءا ﱂ ْ‬ ‫وﻣﻦ َ َ‬ ‫ﴎﻳﺮﺗﻪ‪َ ،‬‬
‫َ‬ ‫ﳛﺎﺳﺐ‬
‫ُ‬ ‫ﳾء‪ ،‬اﷲُ‬ ‫وﻗﺮﺑﻨﺎه‪ ،‬وﻟﻴﺲ إﻟﻴﻨﺎ ﰲ ﴎﻳﺮﺗﻪ ٌ‬ ‫ﱠَْ ُ‬
‫ﴎﻳﺮﺗﻪ ﺣﺴﻨﺔ!(‪.‬‬‫َُ‬ ‫إن‬ ‫وإن َ‬
‫ﻗﺎل‪ :‬ﱠ‬ ‫ﻧﺄﻣﻨﻪ‪ ،‬وﱂ ُ َ ﱢ ْ ُ‬
‫ﻧﺼﺪﻗﻪ‪ْ ،‬‬ ‫َ ُْ‬
‫اﻟﺴﻮء ‪ً ِ ْ ُ -‬‬
‫ﻣﻈﻬﺮا ﻟﻪ‪ ،‬ﻣﺴﺘﻤﺮا ﻋﻠﻴﻪ‪ -‬ﻻ ُ َ‬
‫ﻳﻘﺒﻞ ﻣﻨـﻪ‬ ‫ﻣﻦ ْ َ ْ َ َ‬
‫اﺳﺘﻤﺮأ ﱡ َ‬ ‫وﻣﻌﻨﻰ ﻫﺬا؛ ﱠ‬
‫أن‪ْ َ » :‬‬
‫اﻟﴪﻳﺮة!!‬‫ﺣﺴﻦ ﱠ‬ ‫ادﻋﺎء ُ ْ‬ ‫ِ‬
‫اﻹﴏار!‪ -‬ﱢ ُ‬ ‫‪-‬ﻣﻊ‬
‫ﻓﻌﻼ‪ :-‬ﻓـﻨﺤﻦ ِ‬
‫ﻗـﺎﺑﻠﻮه‪،‬‬ ‫ﻏﻠﻄﻪ ‪ً ِ -‬‬
‫ﺧﻄﺌﻪ ‪-‬ﻗﻮﻻً‪ ،-‬وﺗﺮاﺟﻊ ﻋﻦ ِ‬ ‫وﻣﻦ رﺟﻊ ﻋﻦ ِ‬
‫َ َ َ َ‬
‫ِ‬ ‫ِ‬
‫إﻏﻼق ِ‬ ‫ِ‬ ‫ﳚﻮز ﱠ ْ ِ ُ‬
‫اﻟﺘﻮﺑﺔ َ‬
‫دوﻧﻪ‪...‬‬ ‫ﺑﺎب‬ ‫اﻟﺘﺸﻜﻴﻚ ﺑﺮﺟﻮﻋﻪ؛ َ ْ َ‬
‫ﺑﻠﻪ‬ ‫ﻇﺎﻫﺮه؛ وﻻ ُ‬
‫ُ‬ ‫وﻟﻨﺎ‬
‫ِ‬
‫ﻣﺮﴈ‪...‬‬ ‫ٌ‬ ‫ِ‬ ‫ِ‬ ‫وادﻋﺎء ُ ِ‬
‫ﻣﻘﺒﻮل َ ْ ﱞ‬ ‫اﻟﱰاﺟﻊ‪-‬‬ ‫اﻟﴪﻳﺮة ‪-‬ﻣﻊ‬ ‫ﺣﺴﻦ‬ ‫ﱢ ُ‬
‫ﻣﻮﻛﻮل إﱃ ِ‬
‫ﺧﺎﻟﻘﻪ ‪-‬وﻫﻮ ْ َ‬
‫أوﱃ ﺑﻪ‪1 0 / . - ,) :-‬‬ ‫ٌ‬ ‫ِِ‬
‫ﺻﺎﺣﺒﻪ‬ ‫وأﻣﺮ‬
‫ُ‬
‫ﺳﺒﺤﺎﻧﻪ‪ -‬اﻟﺬي‪.(GF E D C B) :‬‬
‫وﺣﺪُه ‪ُ َ ُ -‬‬
‫‪ ، (2‬وﻫﻮ َ‬

‫ِ‬ ‫ِ‬ ‫ِ‬

‫ﻋـــﻦ َ ِأﰊ‬
‫ﻣـــﺴﻠﻢ« )‪ْ َ (١٠٦٤‬‬
‫اﻟﺒﺨـــﺎري« )‪َ ،(٤٠٩٤‬و» َﺻـــﺤﻴﺢ ُ ْ‬ ‫ﻛـــﲈ ِﰲ » َ‬
‫ﺻـــﺤﻴﺢ ُ َ ِ‬ ‫)‪َ َ (١‬‬
‫ِ‬
‫ﺳﻌﻴﺪ ُ ْ ِ‬
‫اﳋﺪري‪.‬‬ ‫َ‬
‫‪٩٧‬‬

‫واﳊـﻖ‬
‫ﱡ‬ ‫اﳊﻖ اﳉﻠﻴﻞ ‪-‬‬ ‫اﻟﺴﻠﻒ‪ ،‬وﻫﻮ َ ْ َ ُ‬
‫اﳌﻬﻴﻊ ﱡ‬ ‫دﻋﺎة ﳌﻨﻬﺞ ﱠ َ‬
‫ﲨﻴﻌﺎ‪ -‬ﱠأﻧﻨﺎ ُ ٌ‬ ‫ْ ََ َ ﱠ ْ‬
‫وﻟﻨﺘﺬﻛﺮ ‪ً -‬‬
‫ﺛﻘﻴﻞ‪ُ ،‬‬
‫وأﻫﻠﻪ ﻗﻠﻴﻞ‪:-‬‬

‫ﺣﺘـﻰ ﻻ‬ ‫ِ‬
‫وأﺳـﻠﻮﺑﻨﺎ؛ ﱠ‬ ‫ِ‬
‫ﻃﺮﻳﻘﺘﻨـﺎ‬ ‫ﺣﻘﻨﺎ‪ُ َ ِ -‬‬
‫ﺛﻘﻞ‬ ‫ﻳﻜﻮن ﻓﻴﻨﺎ ‪-‬ﻓﻮق ِ َ ِ‬
‫ﺛﻘﻞ ﱢ‬ ‫َ‬ ‫أن‬
‫ﻓﻼ ﻳﻨﺒﻐﻲ ْ‬
‫ﻳﻜـﺮره ﻋـﲆ‬
‫رﲪـﻪ اﷲُ‪ -‬ﱢ ُ‬
‫ُ‬ ‫اﻷﻟﺒﺎﲏ ‪-‬‬
‫ﱡ‬ ‫ﻣﺎم‬ ‫ﻋﻨﺎ ‪-‬ﻛﲈ ﻛﺎن ‪ُ -‬‬
‫ﺷﻴﺨﻨﺎ اﻹ ُ‬ ‫ﻳﻨﻔﺮ ﱠ‬ ‫ﻧﻨﻔﺮ ِ ﱠ‬
‫ﻣﻨﺎ‪ ،‬أو ُ َ ﱠ َ‬ ‫َُﱢَ‬
‫ﳏﺬرا‪ً -‬‬
‫ﻛﺜﲑا‪.(١)«...-‬‬ ‫ِ ِ‬
‫ﻣﺴﺎﻣﻌﻨﺎ ‪ َ ُ -‬ﱢ ً‬

‫ُْ ُ‬
‫ﻗﻠﺖ‪:‬‬
‫ِ‬ ‫ﻔﺼﻴﻞ ْ ِ‬
‫ﻳﻨﺒﻐﻲ َ ْ‬ ‫واﻟﺘ ْ ِ‬ ‫وﻋﲆ ِ ْ ِ‬
‫ﻣﺜﻞ َﻫﺬا ﱠ ْ ِ ِ‬
‫أﺳـﺘﺎذﻧﺎ‬ ‫ﺑﺪ‪ُ َ َ -‬‬
‫ﻛـﻼم‬ ‫أن ُ ْ َ َ‬
‫ﻳﻔﻬﻢ ‪-‬وﻻ ُ ﱠ‬ ‫َ َ‬ ‫اﻟﺘﺄﺻﻴﻞ َ ﱠ‬ ‫َ ََ‬
‫ﺣﻔﻈـﻪ اﷲُ‪ِ -‬ﰲ ِر َ َ‬
‫ﺳـﺎﻟﺘﻪ » َ ّ‬ ‫ِ‬ ‫اﻟﻌﻼﻣﺔ اﻟﺸﻴﺦ َﻋﺒﺪ ُ ِ‬
‫اﺗﺒـﺎع‬ ‫اﳊـﺚ َ َ‬
‫ﻋـﲆ ﱢ َ‬ ‫اﻟﻌﺒﺎد ‪ُ َ َ -‬‬‫اﳌﺤﺴﻦ َ ﱠ‬
‫ْ‬ ‫ْ‬ ‫َ ﱠَ‬
‫ِ‬ ‫ﻋﻨـﻮان‪ِ ُ َ ْ ِ ) :‬‬ ‫ﻟــﲈ َﻗـﺎل َ ْ َ‬ ‫ِِِ‬
‫اﻣﺘﺤـﺎن‬
‫ﺑﺪﻋـﺔ ْ َ‬ ‫ﲢـﺖ ُ ْ َ‬ ‫رﺳﺎﺋﻠﻪ«(؛ َ ﱠ‬‫ﳎﻤﻮع َ َ‬ ‫اﻟﺴﻨﺔ« )‪ُ ْ َ »-٢٥٧/٤‬‬
‫ﱡ ﱠ‬
‫اﻟﻨﺎس ِ َ ْ َ ِ‬
‫ﺑﺎﻷﺷﺨﺎص( ‪َ -‬ﻣﺎ ُ َ ﱠ ُ ُ‬
‫ﻣﻠﺨﺼﻪ‪:-‬‬ ‫ﱠ ِ‬
‫ٍ ِ‬
‫ﻣـﻦ َ ْ ِ‬
‫أﻫـﻞ‬ ‫اﻟﺰﻣﺎن ِﻣـﻦ ْ ِ َ ِ‬
‫ﺣﺪث ِﰲ ﻫﺬا ﱠ ِ‬ ‫اﻟﺒﺪع ُ ْ َ ِ‬
‫اﳌﻨﻜﺮة‪َ :‬ﻣﺎ َ َ َ‬ ‫وﻣﻦ ِ َ ِ‬ ‫ِ‬
‫ﺑﻌـﺾ ْ‬ ‫اﻣﺘﺤـﺎن َ ْ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫»َ َ‬
‫ٍ‬
‫ﺷـﺨﺺ‬ ‫اﳉﻔـﺎء ﰲ‬
‫َ‬
‫ِ‬
‫اﻻﻣﺘﺤـﺎن‬ ‫ﻛﺎن َ ِ ُ‬
‫اﻟﺒﺎﻋـﺚ ﻋـﲆ‬ ‫ﺳﻮاء َ َ‬ ‫ﺑﻌﻀﺎ ِ َ ْ َ ٍ‬
‫ﺑﺄﺷﺨﺎص ‪ٌ َ -‬‬
‫ﱠِ‬
‫اﻟﺴﻨﺔ َ ْ ً‬‫ﱡ‬
‫اﻹﻃﺮاء ِ َ ْ ٍ‬
‫ﻟﺸﺨﺺ َ َ‬
‫آﺧﺮ‪.-‬‬ ‫اﻟﺒﺎﻋﺚ َ َ ِ‬
‫ﻋﻠﻴﻪ ِ ْ َ َ‬‫ُ ْ‬ ‫ﻳﻤﺘﺤﻦ ﺑﻪ‪ ،‬أو ﻛﺎن‬
‫َُْ َ ُ‬
‫ﺑﺎﻟﱰ ِ ِ‬
‫ﺣﻴﺐ َ َ ْ ِ‬
‫واﳌﺪح‬ ‫اﳌﻤﺘﺤﻦ‪ِ َ ِ َ :‬‬
‫ﻇﻔﺮ ﱠ ْ‬
‫ِ‬ ‫اﻻﻣﺘﺤﺎن ُ َ َ َ ِ‬
‫اﳌﻮاﻓﻘﺔ ﳌﺎ َ َ َ ُ‬
‫أراده ُ ْ َ ُ‬ ‫ﻧﺘﻴﺠﺔ ْ ِ َ ِ‬
‫ﻛﺎﻧﺖ َ ِ َ ُ‬ ‫َ َِ‬
‫وإذا َ َ ْ‬
‫واﻟﺘﺒﺪﻳﻊ‪ ،‬واﳍﺠﺮ ﱠ ِ‬ ‫ِ‬ ‫واﻟﺜﻨﺎء! َ ِ‬
‫واﻟﺘﺤﺬﻳﺮ!!‬
‫اﻟﺘﺠﺮﻳﺢ َ ﱠ ْ َ َ ْ َ َ ْ‬ ‫ﺣﻈﻪ ﱠ ْ ِ َ‬ ‫وإﻻﱠ‪َ َ :‬‬
‫ﻛﺎن َ ﱡ ُ‬ ‫َ ﱠَ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺗﻴﻤﻴـﺔ؛ ِﰲ َ َ ِ‬
‫اﻹﺳﻼم ِ ِ‬ ‫ِِ‬
‫اﻟﺘﺒـﺪﻳﻊ ِﰲ ْ َ‬
‫اﻻﻣﺘﺤـﺎن‬ ‫أوﳍـﺎ‪ :‬ﱠ ْ ُ‬ ‫ﱠ‬ ‫ﺷﻴﺦ ِ ْ َ ِ ْ‬
‫اﺑـﻦ َ ْ ﱠ‬ ‫ﻋﻦ َ ْ ِ‬ ‫وﻫﺬه ُ ُ ٌ‬
‫ﻧﻘﻮل َ ْ‬ ‫َ َ‬

‫)‪» (١‬رﺳﺎﻟﺘﻨﺎ )اﻷﺻﺎﻟﺔ(« )ﻋﺪد‪) (٣٧:‬ص‪.(٦٩‬‬

 ‫‪٩٨‬‬

‫ِ ِ‬ ‫ِ‬ ‫ﻟﻠﺠﻔﺎء ِ ِ‬
‫ﻓﻴﻬﻢ‪ِ ِ ،-‬‬ ‫ﺑﺄﺷﺨﺎص ‪َ َ ِ -‬‬
‫ﺑﺄﺷﺨﺎص َ ِ َ‬
‫آﺧﺮﻳﻦ‬ ‫اﻟﺘﺒﺪﻳﻊ ِﰲ ْ َ‬
‫اﻻﻣﺘﺤﺎن ِ َ ْ َ ٍ‬ ‫وﰲ آﺧ ِ َ‬
‫ﺮﻫﺎ‪ :‬ﱠ ْ ُ‬ ‫َ‬ ‫ٍ‬ ‫َِ ْ‬
‫‪ِِ َْ ِ -‬‬
‫ﻹﻃﺮاﺋﻬﻢ‪:-‬‬

‫اﻟﻔﺘـﺎوى« )‪ِ - (٤١٤-٤١٣ /٣‬ﰲ َ ٍ‬ ‫ِ‬

‫ﻋـﻦ‬ ‫ﻛـﻼم َ ُ‬
‫ﻟـﻪ َ ْ‬ ‫رﲪﻪ اﷲ‪ِ -‬ﰲ » َ ْ ُ‬
‫ﳎﻤـﻮع َ َ َ‬ ‫َﻗﺎل ‪ُ َ َ -‬‬
‫ﻳﺰﻳﺪ ِﺑﻦ ُ ِ َ‬
‫ﻣﻌﺎوﻳﺔ‪:-‬‬ ‫َِ َ‬
‫اﳌـﺴﻠﻤﲔ ِ ِ‬
‫واﻣﺘﺤـﺎن ُ ِ ِ‬
‫ﻣﻌﺎوﻳﺔ‪ِ ،‬‬ ‫ﻋﻦ ِ ْ ِ‬
‫ﺑـﻪ؛‬ ‫ِ ْ‬ ‫ﻳﺰﻳﺪ ﺑﻦ ُ ِ َ َ ْ‬
‫ذﻛﺮ َ ِ َ‬ ‫»‪ُ ِ َ َ ...‬‬
‫ﻓﺎﻟﻮاﺟﺐ ِ ْ َ ُ‬
‫اﻹﻋﺮاض َ ْ‬
‫ﻷﻫﻞ ﱠ ِ‬ ‫اﻟﺒﺪع ُ ِ َ ِ‬
‫ﻣﻦ ِ َ ِ‬‫ِ‬ ‫َِ ﱠ‬
‫واﳉﲈﻋﺔ«‪.‬‬
‫اﻟﺴﻨﺔ َ َ َ َ‬ ‫اﳌﺨﺎﻟﻔﺔ َ ْ ِ ﱡ‬ ‫ﻓﺈن َﻫﺬا َ‬

‫ﻳﺄﻣﺮ اﷲُ ِ ِﺑﻪ َوﻻَ‬ ‫اﻟﺘﻔﺮﻳﻖ ﺑﲔ ُ ِ ِ‬

‫واﻣﺘﺤﺎﳖﺎ ِ َﺑﲈ َﱂ ْ َ ْ ُ‬ ‫وﻗﺎل )‪َ ِ َ َ َ » :(٥١٤/٣‬‬
‫وﻛﺬﻟﻚ ﱠ ْ ِ ُ َ ْ َ ﱠ‬
‫اﻷﻣﺔ َ ْ َ ُ َ‬ ‫ََ‬

‫َ ُ ُُ‬
‫رﺳﻮﻟﻪ ﷺ«‪.‬‬

‫ـﺪﻋﻮ ِإﱃ‬ ‫ﻟﻸﻣـ ِ‬ ‫ِ‬ ‫ِ‬ ‫وﻟــﻴﺲ ِ َ ٍ‬

‫ﺷﺨـ ً‬
‫ـﺼﺎ َﻳـ ْ ُ‬ ‫ـﺔ َ ْ‬ ‫ـﺼﺐ ُ ﱠ‬ ‫ﻷﺣــﺪ َأ ْن َﻳﻨْـ َ‬
‫َ‬ ‫ـﺎل )‪َ ْ َ َ » :(١٦٤/٢٠‬‬ ‫وﻗـ َ‬
‫ََ‬
‫ﻳـﻮاﱄ َ َ ِ‬ ‫ِ‬ ‫ِ‬ ‫َِ َِ‬
‫ﻛﻼﻣـﺎ ُ َ ِ ْ‬
‫ﻋﻠﻴـﻪ‬ ‫ﳍﻢ َ َ ً‬ ‫اﻟﻨﺒﻲ ﷺ‪َ ،‬وﻻَ َ ْ َ‬
‫ﻳﻨﺼﺐ َ ُ ْ‬ ‫ﻏﲑ ﱠ ِ ﱢ‬ ‫وﻳﻌﺎدي َ َ ْ َ‬
‫ﻋﻠﻴﻬﺎ َ ْ َ‬ ‫ﻃﺮﻳﻘﺘﻪ‪ِ َ ُ َ ،‬‬
‫وﻳﻮاﱄ َ ُ َ‬
‫اﺟﺘﻤﻌﺖ)‪ِ َ َ (١‬‬ ‫ِِ‬ ‫ِ‬
‫اﻷﻣﺔ‪.‬‬‫ﻋﻠﻴﻪ ُ ﱠ‬ ‫ْ‬ ‫ورﺳﻮﻟﻪ‪َ ،‬وﻣﺎ ْ َ َ َ ْ‬ ‫ﻏﲑ َ َ ِ‬
‫ﻛﻼم اﷲ‪ُ َ َ ،‬‬ ‫وﻳﻌﺎدي‪َ ْ َ :‬‬‫ََُ‬

‫اﻟﺪﻋﻮة اﻟـﺴ َ ِ ِ‬
‫دﻋﺎة ﱠ ْ ِ‬
‫وﲪﺎﲥـﺎ‪ َ :‬ﱠ ُ‬
‫ﳍﻮﻧـﻮا َ َ‬
‫ﻋـﲆ‬ ‫وﲪﻠﺘﻬـﺎ‪ُ َ ُ َ ،‬‬‫ﻠﻔﻴﺔ‪ُ َ َ َ َ ،‬‬‫ﱠ ﱠ‬ ‫َ‬ ‫ﺗﺄﻣﻠﻪ ُ ُ‬ ‫ﻣﻬﻢ ‪ِ -‬ﺟﺪا‪-‬؛ َ ْﻟﻮ َ َ ﱠ َ ُ‬ ‫ﻗﻴﺪ ُ ِ ﱞ‬ ‫)‪َ َ َ (١‬‬
‫وﻫﺬا َ ْ ٌ‬
‫ﻣﻦ َ َ ِ‬
‫اﳌﺼﺎﻳﺪ!‬ ‫أﻋﺪاﺋﻬﻢ َ ِ ً ِ‬
‫ﻋﲆ َ ْ ِ ِ‬ ‫وﻷﻏﻠﻘﻮا َ َ‬‫واﳌﺼﺎﻳﺐ‪ُ َ ْ َ َ ،‬‬ ‫اﳌﻀﺎﻳﻖ َ َ َ ِ‬‫ﻣﻦ َ َ ِ‬ ‫أﻧﻔﺴﻬﻢ َ ِ ً ِ‬‫َْ ُ ِ ِ‬
‫ﻛﺜﲑا َ‬ ‫ﻛﺜﲑا َ‬
‫واﳊﻜﻢ« )ص‪:(٣٠٦‬‬ ‫اﻟﻌﻠﻮم َ ِ َ‬
‫ﺟﺎﻣﻊ ُ ُ ِ‬ ‫اﺑﻦ رﺟﺐ اﳊﻨْﺒﲇ ِﰲ » ِ‬
‫َ‬ ‫َ َ‬
‫ﻗﻮل ِ ِ‬
‫اﳊﺎﻓﻆ ْ ِ َ َ‬ ‫َوﻣﻨْﻪ‪َ ُ ْ َ :‬‬
‫ِ‬
‫» ُْ َ ِ‬
‫ﻋﻠﻴﻪ[‪.‬‬‫ﳎﻤﻌﺎ ] َ َ ْ‬
‫ﻛﺎن ُ ْ َ ً‬ ‫إﻧﻜﺎره‪َ :‬ﻣﺎ َ َ‬ ‫واﳌﻨﻜﺮ ﱠاﻟﺬي َ ِ ُ‬
‫ﳚﺐ ِ ْ َ ُ ُ‬ ‫َ‬
‫اﳌﺨﺘﻠﻒ ِﻓﻴﻪ‪:‬‬ ‫ََﱠ‬
‫ﻓﺄﻣﺎ ُ ْ َ َ ُ‬
‫ﺗﻘﻠﻴﺪا َ ِ ً‬
‫ﺳﺎﺋﻐﺎ‪.«-‬‬ ‫ً‬ ‫ﻣﻘﻠﺪا ُ ِ َ ِ ٍ‬
‫ﳌﺠﺘﻬﺪ ‪-‬‬ ‫ﳎﺘﻬﺪا‪ْ َ ،‬أو ُ َ ﱢ ً ْ‬
‫ﻓﻌﻠﻪ ُ ْ َ ِ ً‬
‫ﻣﻦ َ َ َ ُ‬ ‫ﻋﲆ َ ْ‬ ‫ﳚﺐ ِ ْ َ ُ ُ‬
‫إﻧﻜﺎره َ َ‬ ‫ﻣﻦ َﻗﺎل‪ :‬ﻻَ َ ِ ُ‬ ‫ﻓﻤﻦ َ ْ َ ِ‬
‫أﺻﺤﺎﺑﻨﺎ َ ْ‬ ‫َ ْ‬
‫ِ‬

‫واﻧﻈﺮ ﻣﺎ ﺳﻴﺄﰐ ‪-‬ﻗﺮﻳﺒًﺎ‪) -‬ص‪.(١٠٥‬‬

‫ُ‬
‫‪٩٩‬‬

‫ﺷﺨﺼﺎ ‪ْ َ -‬أو َ ً‬ ‫أﻫﻞ ِ َ ِ ِ‬

‫اﻟﺬﻳﻦ َ ْ ِ ُ َ‬ ‫ﻣﻦ ِ ْ ِ‬
‫ﻓﻌﻞ َ ْ ِ‬ ‫ِ‬
‫ﻛﻼﻣﺎ‪ َ ُ -‬ﱢ ُ َ‬
‫ﻳﻔﺮﻗـﻮن‬ ‫ﻳﻨﺼﺒﻮن َ ُﳍﻢ َ ْ ً‬ ‫اﻟﺒﺪع ﱠ َ‬ ‫َ ْﺑﻞ َﻫﺬا ْ‬
‫ﺗﻠﻚ ﱢ ِ‬ ‫ِ‬ ‫ﻋﲆ َ ِ َ‬
‫ﻳﻮاﻟﻮن ِ ِﺑﻪ َ َ‬ ‫ِ ِﺑﻪ َ ْ َ‬
‫وﻳﻌﺎدون)‪.«(١‬‬ ‫اﻟﻜﻼم ‪ْ َ -‬أو ْ َ ْ َ‬
‫اﻟﻨﺴﺒﺔ‪ُ َ ُ َ ،-‬‬ ‫ذﻟﻚ َ ِ‬ ‫ﺑﲔ ُ ﱠ‬
‫اﻷﻣﺔ‪َ ُ ُ ،‬‬

‫ﺑﻌﺪ‪:-‬‬
‫اﻟﻌﺒﺎد ‪ُ ْ َ -‬‬ ‫ﺛﻢ َﻗﺎل ُ ْ َ ُ‬
‫أﺳﺘﺎذﻧﺎ َ ﱠ ُ‬ ‫ُﱠ‬
‫ﳌﻌﺮﻓﺔ ﻣـﻦ ُ ُ ِ‬ ‫ِ ِ‬ ‫ﺳﺎغ )‪ُ َ ِ ْ (٢‬‬
‫ﻣـﻦ‬
‫ﻳﻜـﻮن ْ‬ ‫اﻟﺰﻣﺎن ‪َ ْ َ َ ِ ْ َ -‬‬ ‫ﺑﺸﺨﺺ ِﰲ َﻫﺬا ﱠ َ‬‫اﻟﻨﺎس ِ َ ْ ٍ‬ ‫اﻣﺘﺤﺎن ﱠ ِ‬ ‫وﻟﻮ َ َ‬ ‫»َ َْ‬
‫واﻷوﱃ ِ َ ِ َ‬
‫ﺑـﺬﻟﻚ َ ْ ُ‬
‫ﺷـﻴﺦ‬ ‫اﻷﺣـﻖ َ َ ْ َ‬
‫ﻟﻜـﺎن َ َ ﱠ‬
‫اﻻﻣﺘﺤـﺎن‪-‬؛ َ َ َ‬ ‫ِ‬
‫ﻏﲑﻫﻢ ‪َ ِ -‬ﲠﺬا ْ َ‬
‫اﻟﺴﻨﺔ‪َ -‬أو َ ِ ِ‬
‫أﻫﻞ ﱡ ﱠ ْ ْ‬
‫ِ‬ ‫َْ ِ‬
‫اﻟﻌﺰﻳـﺰ ﺑـﻦ‬ ‫ﻋﺒـﺪ َ ِ‬ ‫زﻣﺎِﻧـ ِﻪ‪ ،‬ﱠ ْ ُ‬
‫اﻟـﺸﻴﺦ َ ْ ُ‬ ‫اﻟـﺴﻨﺔ ِﰲ َ َ‬
‫أﻫـﻞ ﱡ ﱠ‬ ‫اﻟﺪﻧﻴﺎ‪ُ َ ِ َ ،‬‬
‫وإﻣـﺎم َ ْ ِ‬ ‫وﻣﻔﺘﻲ ﱡ ْ‬ ‫ِْ َِ‬
‫اﻹﺳﻼم‪ْ ُ َ ،‬‬
‫رﲪﻪ اﷲ‪...-‬‬ ‫ِ‬
‫ﻋﺒﺪ اﷲ ﺑﻦ َﺑﺎز ‪ُ َ َ -‬‬ ‫َْ‬
‫اﻟﻨـﺎس اﳋـﲑ‪ِ ِ َ ،‬‬ ‫ﻓـﺬ ِﰲ ﱠ ْ ِ‬
‫اﻟـﺪﻋﻮة ِ َإﱃ اﷲ‪ِ ِ ْ َ َ ،‬‬
‫وأﻣـﺮﻫﻢ‬ ‫وﺗﻌﻠـﻴﻢ ﱠ ِ َ ْ َ َ ْ‬ ‫َ‬ ‫ﻣـﻨﻬﺞ َ ﱟ‬
‫ﻛﺎن َذا َ ْ َ ٍ‬ ‫ﻓﻘﺪ َ َ‬
‫ََ ْ‬
‫وردوده َ ِ ِ‬ ‫ِِ‬ ‫ِِ‬ ‫ِ‬ ‫ِ‬
‫اﻟﻜﺜـﲑة‬
‫َ‬ ‫ﻧـﺼﺤﻪ‪ُ ُ َ ،‬‬ ‫واﻟﻠـﲔ ِﰲ ُ ْ‬
‫ﺑﺎﻟﺮﻓﻖ ﱢ ِ‬‫ﻳﺘﺴﻢ ِ ﱢ ْ ِ‬‫اﳌﻨﻜﺮ‪ َ ،‬ﱠ ُ‬ ‫وﳖﻴﻬﻢ َ ِ‬
‫ﻋﻦ ُ ْ َ‬ ‫ﺑﺎﳌﻌﺮوف‪ِ ِ ْ َ َ ،‬‬ ‫ِ َُْ‬
‫ﻋﲆ َ ْ ِ‬
‫ﻏﲑه‪:‬‬ ‫ََ‬
‫أﻫﻞ ﱠ ِ‬ ‫ﻣﻨﻬﺞ َ ِ ٌ‬
‫اﻟﺴﻨﺔ‪َ ،‬وﻻَ ُ ِ ُ ُ‬
‫ﻳﻘﺎوﻣﻬﻢ‪.‬‬ ‫ﻳﻘﻮم َ ْ َ ﱡ‬
‫ﺳﺪﻳﺪ‪ َ ُ :‬ﱢ ُ‬ ‫َ َْ ٌ‬
‫ِ‬
‫وﻳﻨﻬﺾ ِ ِﲠﻢ‪َ ،‬وﻻَ ُ ُ ُ‬
‫ﻳﻨﺎﻫﻀﻬﻢ‪.‬‬ ‫َََْ ُ‬
‫ِ‬
‫وﻳﺴﻤﻮ ِ ِﲠﻢ‪َ ،‬وﻻَ َ ُ ُ‬
‫ﻳﺴﻤﻬﻢ‪.‬‬ ‫ََْ ُ‬

‫ﳚﻤﻊ‪َ ،‬وﻻَ ُ َ ﱢ ُ‬
‫ﻳﻔﺮق‪.‬‬ ‫ﻣﻨﻬﺞ ُ َ ﱢ ُ‬
‫ََْ ٌ‬

‫وﻳﻠﻢ‪َ ،‬وﻻَ ُ َ ﱢ‬
‫ﻳﻤﺰق‪.‬‬ ‫ََُ ﱡ‬

‫اﻟﻮاﻗﻊ ‪-‬ﻣﺎ َﻟﻪ ِﻣﻦ ِ‬

‫ﻫﺬا ُﻫﻮ ِ‬
‫داﻓﻊ‪!-‬‬ ‫َ ُ ْ َ‬ ‫اﳌﺴﺘﻌﺎن‪َ َ َ َ ...‬‬‫)‪ (١‬اﷲُ ُ ْ َ َ‬
‫اﻟﺘﺤﻔﻆ‪َ -‬ﻣﺎ َ ْ َ َ ُ‬
‫أﻋﻈﻤﻪ!‬ ‫ﻫﺬا ﱠ َ ﱡ َ‬
‫ﻋﻠﻴﻜﻢ‪َ َ -‬‬ ‫)‪ َ َ (٢‬ﱠ ُ‬
‫ﺗﺄﻣﻠﻮا ‪ِ-‬ﺑﺎﷲ َ َ ْ ُ‬
 ‫‪١٠٠‬‬

‫وﻳﺴﺪد‪َ ،‬وﻻَ ُ َ ﱢ‬
‫ﻳﺒﺪد‪.‬‬ ‫ََُ ﱢ ُ‬

‫وﻳﻴﴪ‪َ ،‬وﻻَ ُ َ ﱢ‬
‫ﻳﻌﴪ)‪....(١‬‬ ‫ََُ ﱢ ُ‬
‫ﺳﻠﻮك ﻫﺬا َ َ ِ‬
‫اﳌﺴﻠﻚ َ ِ ِ‬ ‫ِ‬ ‫ﺑﺎﻟﻌﻠﻢ َ َ ِ ِ‬
‫ِ‬ ‫وﻣﺎ َأﺣﻮج ُ ْ َ ِ‬
‫اﻟﻘﻮﻳﻢ‪ِ َ ْ َ َ ،‬‬
‫واﳌـﻨﻬﺞ‬ ‫ْ‬ ‫وﻃﻠﺒﺘﻪ ِ َإﱃ ُ ُ َ‬
‫اﳌﺸﺘﻐﻠﲔ ِ ْ ِ َ َ‬ ‫َ َ ْ َ َ‬
‫ودﻓﻊ ﱠ ِ‬ ‫ﺧﲑ ِ ْ ِ ِ‬ ‫ِ ِ ِ ِ ِ‬
‫ﻋﻨﻬﻢ!‬
‫اﻟﴬر َ ْ ُ‬
‫َ‬ ‫ﻟﻠﻤﺴﻠﻤﲔ‪ِ ْ َ َ ،‬‬‫ﺟﻠﺐ َ ْ ٍ ُ ْ‬
‫ﻣﻦ َ ْ ِ‬‫اﻟﻌﻈﻴﻢ؛ َﳌﺎ ﻓﻴﻪ ْ‬
‫َ‬
‫ِ‬ ‫وﻗﻌـﻮا ِﰲ َ ِ َ‬ ‫ِ‬ ‫اﻷﺗﺒـﺎع َ ْ ِ‬
‫اﻻﻣﺘﺤـﺎن‪ْ َ -‬‬
‫أن‬ ‫ذﻟـﻚ ْ َ‬ ‫واﳌﺘﺒـﻮﻋﲔ ‪ -‬ﱠ َ‬
‫اﻟـﺬﻳﻦ َ َ ُ‬ ‫ﻋﲆ َ ْ َ ِ َ ُ‬ ‫َ َ ِ ُ‬
‫واﻟﻮاﺟﺐ َ َ‬
‫ﱠِ‬ ‫ﻓـﺮق َ ْ َ‬ ‫اﳌـﺴﻠﻚ ﱠ ِ‬
‫ﻳﺘﺨﻠﺼﻮا ِﻣﻦ ﻫـﺬا َ َ ِ‬
‫ﺑﻌـﻀﻬﻢ َ ْ ً‬
‫ﺑﻌـﻀﺎ‬ ‫وﻋـﺎدى َ ْ ُ ُ‬
‫اﻟـﺴﻨﺔ‪َ َ َ ،‬‬ ‫أﻫـﻞ ﱡ‬ ‫اﻟـﺬي َ ﱠ َ‬ ‫ْ‬ ‫ْ َ‬ ‫ََ َ ﱠ ُ‬
‫ﻳﱰﺗـﺐ َ َ ِ ِ‬ ‫اﻷﺗﺒﺎع ْ ِ َ َ‬ ‫ﺑﺴﺒﺒﻪ‪-‬؛ َ َ ِ َ‬
‫وذﻟﻚ ِ َ ْ‬
‫ﻣـﻦ ُ ْ ٍ‬
‫ﺑﻐـﺾ‬ ‫ﻋﻠﻴـﻪ ْ‬ ‫وﻛﻞ َﻣـﺎ َ َ َ ﱠ ُ ْ‬ ‫اﻻﻣﺘﺤﺎن‪ ُ َ ،‬ﱠ‬ ‫ﻳﱰك َ ْ َ ُ‬
‫ﺑﺄن َ ْ ُ َ‬ ‫‪َِ َ ِ-‬‬
‫إﺧﻮة ِ ِ‬
‫واﻟﺘﻘـﻮى‪ْ َ َ ،‬‬
‫وأن‬ ‫ﻋـﲆ ِ ﱢ‬
‫اﻟـﱪ َ ﱠ ْ َ‬ ‫ﻣﺘﺂﻟﻔﲔ‪َ ِ َ َ ُ ،‬‬
‫ﻣﺘﻌـﺎوﻧﲔ َ َ‬ ‫َ‬ ‫ﻳﻜﻮﻧﻮا ِ ْ َ ً ُ‬ ‫وﺗﻘﺎﻃﻊ‪ْ َ َ ،‬‬
‫وأن َ ُ ُ‬ ‫َ َ ٍْ‬
‫وﻫﺠﺮ َ َ َ ُ‬
‫ِ‬ ‫َ ِ‬ ‫ﻋﻠﻴﻬﺎ‪ُ ِ ْ ُ َ ،‬‬ ‫ﻫﺬه ﱠ ِ َ ِ‬ ‫اﳌﺘﺒﻮﻋﻮن ِﻣﻦ ِ ِ‬
‫ﻣـﻦ‬
‫ﻣﻨﻬـﺎ‪َ ،‬و ْ‬‫ﺑﺮاءﲥﻢ ْ َ‬
‫وﻳﻌﻠﻨﻮا َ َ َ ُ‬ ‫اﻟﻄﺮﻳﻘﺔ ﱠاﻟﺘﻲ ُ ِ ُ‬
‫ﺗﻮﺑﻌﻮا َ َ ْ َ‬ ‫ﻳﺘﱪأ َ ْ ُ ُ َ ْ َ‬‫َََﱠَ‬
‫ﻋﻤﻞ ﻣﻦ َ ِ‬
‫ﻓﻴﻬﺎ‪.‬‬ ‫َ َ ِ َ ْ َ ُ‬
‫ﻳﻘﻊ َ‬

‫اﻟﺘـﺴﺒﺐ ِ َﲠـﺬا‬ ‫واﳌﺘﺒﻮﻋـﻮن ِﻣـﻦ َ ِ ِ‬

‫ﺗﺒﻌـﺔ ﱠ َ ﱡ ِ‬ ‫ﻳﺴﻠﻢ َ ْ ِ‬ ‫ََِِ َ‬
‫اﻟﺒﻼء‪َ ْ َ ُ ُ ْ َ َ ،‬‬ ‫ﻣﻦ َﻫﺬا َ َ‬
‫اﻷﺗﺒﺎع ْ‬
‫َ ُ‬ ‫وﺑﺬﻟﻚ؛ َ ْ َ ُ‬
‫وﻋﲆ َ ِ ِ‬
‫ﻏﲑﻫﻢ«‪.‬‬ ‫ﺗﻌﻮد َ َ ْ ِ‬
‫ﻋﻠﻴﻬﻢ َ َ‬ ‫ﻳﱰﺗﺐ َ َ ِ ِ‬
‫ﻣﻦ َ ْ ٍ‬ ‫ِ‬
‫ْ‬ ‫أﴐار َ ُ ُ‬
‫ﻋﻠﻴﻪ ْ َ‬ ‫وﻣﺎ َ َ َ ﱠ ُ ْ‬
‫اﻻﻣﺘﺤﺎن‪َ َ ،‬‬
‫ْ َ‬

‫ﻫﺪﻧﺎ‪!-‬‬ ‫ﻛﺜﺮة‪ -‬ﻓﻴﲈ َ ْ‬

‫ﻋﺎﻳﺸﻨَﺎ وﺷﺎ َ ْ‬ ‫اﻟﻌﺰﻳﺰات ‪-‬ﻻ ِ ﱠ ً‬
‫ﻗﻠﺔ وﻻ َ ْ َ ً‬ ‫ِ‬ ‫ِ‬
‫اﻟﺴﲈت‬ ‫ﻛﺪﻧﺎ ﻻ َﻧﺮى ً ِ‬
‫ﺷﻴﺌﺎ ﻣﻦ ﻫﺬه ﱢ‬ ‫َ‬ ‫)‪ْ ِ (١‬‬
‫اﳌﺸﺎﻫﺪ ‪ُ ِ -‬‬
‫واﻟﻌﻴﺎذ ﺑﺎﷲ‪ُ ْ :-‬‬
‫أﺿﺪادﻫﺎ‪.‬‬ ‫ﺑﻞ ُ َ ُ‬
‫ﻧﻘﺎﺋﻀﻬﺎ‪.‬‬
‫ُ‬ ‫َُ َ ُ‬
‫واﳌﻌﺎﻳﻦ‪:‬‬
‫ﻋﻜﺴﻬﺎ‪...‬‬
‫اﳌﺤﺴﻮس‪ُ :‬‬
‫ُ‬ ‫واﳌﻠﻤﻮس‬
‫ُ‬
‫ﻣﺘﻰ؟! ِ َإﱃ َ َ‬
‫ﻣﺘﻰ؟!‬ ‫‪َ ِ َ ...‬‬
‫ﻓﺈﱃ َ َ‬
‫‪١٠١‬‬

‫ﻗﻠﺖ‪:‬‬
‫ُ‬

‫ﺳﺒﺤﺎﻧﻪ‪-‬؛ ﻗﺎل‪:‬‬
‫ﻟﺮﲠﻢ( ‪َ ُ -‬‬ ‫ﻣﺴﺎﻟﺔ )رؤﻳﺔ ُ ﱠ‬
‫اﻟﻜﻔﺎر ﱢ‬ ‫َ‬ ‫اﺑﻦ ﱠ َ‬
‫ﺗﻴﻤﻴﺔ‬ ‫ذﻛﺮ ُ‬
‫ﺷﻴﺦ اﻹﺳﻼم ُ‬ ‫وﻟـﲈ َ‬
‫ﱠ‬
‫ﳏﻨﺔ ِ ً‬
‫وﺷﻌﺎرا ُ َ ﱢ‬
‫ﻳﻔﻀﻠﻮن)‪ (١‬ﲠﺎ ﺑـﲔ‬ ‫اﳌﺴﺄﻟﺔ ً‬
‫َ‬ ‫»ﻻ ﻳﻨﺒﻐﻲ ﻷﻫﻞ اﻟﻌﻠﻢ أن ﳚﻌﻠﻮا ﻫﺬه‬
‫ُُ‬
‫ورﺳﻮﻟﻪ«‪.‬‬ ‫ﻳﻜﺮﻫﻪ اﷲُ‬
‫ُُ‬ ‫إﺧﻮاﳖﻢ وأﺿﺪادﻫﻢ؛ ﻓﺈن َ‬
‫ﻣﺜﻞ ﻫﺬا ﱠﳑﺎ‬

‫َُأﻗﻮل‪:‬‬
‫ِ‬ ‫ِ‬ ‫ﺒﻌﺾ!( ﲠﺬه ﱡ ِ‬ ‫ََِ‬
‫اﻟﻌﻠـﲈء ُ َ‬
‫اﳌﺒـﺎرﻛﲔ‬ ‫اﻟﻨﻘﻮل اﳉﻠﻴﻠﺔ ﻋـﻦ ﻫـﺆﻻء ُ‬ ‫ﻓﻠﺌﻦ َﱂ ْ َ ْ َ‬
‫ﻳﺮض )اﻟ َ ْ ُ‬
‫اﻟﺴﻠﻔﻴﲔ‪ -‬ﻣﻊ ﱠأﻧﻨﺎ َ َ ِ‬ ‫ِ‬
‫ﻧﻠﺰﻣـﻪ!‪:- (3 2 1) -‬‬ ‫ﻧﺮﻏﻤﻪ‪َ ،‬وﻻَ ُ ْ ِ ُ‬‫ﻟﺴﻨﺎ ُ ْ ُ‬ ‫ْ‬ ‫ﻋﺎﻣﺔ ﱠ َ ﱢ‬ ‫‪-‬ﻋﻨﺪ ﱠ‬
‫ِ‬ ‫ِ‬ ‫ـﻼ َ َ ﱠ ِ‬
‫ﻣﻨــﺬ‬ ‫ﻋﻠﻴﻨــﺎ‪ْ َ ِ َ -‬‬
‫وإﻟﻴﻨــﺎ‪ُ -‬‬ ‫ـﻪ‪َ ،‬وﻻَ ُ َ ﱢ ُ‬
‫ﻳﻮﺟﻬــﻮا َ َ ْ َ‬ ‫ﻓــﻴﲈ ُ َ ﱢ ُ‬
‫ﻧﺮﺟﺤـ ُ‬ ‫ﻳﻌــﺬروﻧﺎ َ‬ ‫ﻣــﻦ َ ْ‬
‫أن َ ْ ُ‬ ‫أﻗــﻞ ْ‬ ‫َﻓـ َ‬
‫ﻫﻮان‪!-‬‬
‫ﺑﻜﻞ َ َ‬ ‫ﻛﻞ َ َﺑﻨﺎن ‪ ُ ِ -‬ﱢ‬ ‫ﻟﻴﴬﺑﻮا ِ ﱠ‬
‫ﻣﻨﺎ ُ ﱠ‬ ‫ِ‬
‫اﻻﻣﺘﺤﺎن!(؛ َ ْ ِ ُ‬
‫ِ‬
‫اب ) ْ َ‬
‫ِ‬ ‫اﻵن! ‪َ ْ َ ِ -‬‬
‫ﺑﺎﻷﺳﻨﺎن!‪ -‬ﺣﺮ َ‬

‫)‪..( Ô Ó Ò Ñ Ð Ï‬‬

‫)‪..(Î Í Ì Ë Ê É È‬‬

‫)_ ` ‪.. ( a‬‬

‫)‪...(w v u t‬‬

‫*****‬

‫اﻟﺪﻋﻮة َ ِ ِ‬
‫ِ‬ ‫ِ‬ ‫)‪ (١‬ﻓﻜﻴﻒ إذا ﻛﺎﻧﻮا‪ُ ِ ْ ُ :‬‬
‫اﻟﺴﻠﻔﻴﺔ ُ ْ ِ ُ‬
‫ﳜﺮﺟﻮن؟!!‬ ‫وﻳﺒﺪﻋﻮن‪ ،‬وﻣﻦ ﱠ ْ َ ﱠ ﱠ‬
‫ﻳﺴﻘﻄﻮن‪ َ ُ ،‬ﱢ ُ‬
 ‫‪١٠٢‬‬

‫‪ (١)‬‬
‫ِ‬ ‫اﳌﻔـ ِ ِ‬ ‫ـﻢ َاﳌـ َ ِ ِ‬ ‫ِ‬ ‫ـﻲ َﻣـ ْ َ َ ٌ‬ ‫ِ‬
‫ـﺼﺎم‪،‬‬ ‫اﻟﻨـ َ ِ‬
‫ـﺰاع‪َ ،‬واﳋـ َ‬ ‫ﺴﺎﺋﻞ ُ ْ َ‬
‫ـﻀﻴﺔ إﱃ ﱢ‬ ‫ـﻦ أﻫـ ﱢ‬
‫ـﻮم‪ -‬ﻣـ َ‬
‫اﻟﻴـ ْ َ‬
‫ـﺴﺄﻟﺔ ‪َ -‬‬ ‫َوﻫـ َ‬
‫اﻟﺘﴫف‪!-‬‬
‫ﱡ‬ ‫اﻟﺘﺼﻮر‪ ،‬أو َ َ ِ‬
‫ﺧﻠﻞ‬ ‫ﱡ‬ ‫واﻹﻟﺰام)‪- !(٢‬ﺑﺴﺒﺐ ﺳﻮء‬ ‫َ َِْ‬
‫ﻣﺰﻳﺪ ٍ‬ ‫ِ‬
‫ﺑﻴﺎن‪.‬‬ ‫اﳌﻔﴪ(« ُ‬ ‫ﺗﻴﴪ ﻟﻀﻮاﺑﻂ َ ُﻗﺒﻮل )اﳉﺮح ُ َ ﱠ‬ ‫)‪ (١‬وﰲ ﻛﺘﺎﰊ »إﻳﻀﺎح ﻣﺎ ﱠ‬
‫ِ‬
‫ﺑﻌﺾ ُﻣﻨﺎﻗﺸﺎﺗﻪ‪:-‬‬ ‫ِ‬ ‫ﻣﻌﺮض ْ ِ‬
‫ذﻛﺮه َ‬ ‫اﻟﺼﺤﻴﺤﺔ« )‪- (٣٠/١/٦‬ﰲ ِ ِ‬ ‫)‪ (٢‬ﻗﺎل ُ‬
‫اﻟﺴﻠﺴﻠﺔ ﱠ‬ ‫اﻷﻟﺒﺎﲏ ﰲ » ﱢ‬
‫ﱡ‬ ‫ﺷﻴﺨﻨﺎ‬
‫ِ‬ ‫ﻏﲑ ُ ْ‬
‫ﻣﻘ َﺘﻨـ ٍﻊ‬ ‫ﻓﺮﺿﻚ ﻋﲆ ِ‬ ‫إن َ َ‬ ‫اﳌﻨﺎﻗﺶ[ ُﻗﻠﻨﺎ ﻟﻪ‪ :‬ﱠ‬ ‫ﻣﻨﻪ ]أي‪َ :‬‬ ‫ِ‬
‫رأﻳﻚ وﻫﻮ ) ُ‬ ‫ﻳﺘﺒﻨﻰ َ‬
‫أن ﱠ‬ ‫ﻏﲑك ْ‬ ‫ﻳﺌﺴﻨَﺎ ُ‬ ‫وﻟـﲈ َ ْ‬ ‫» ﱠ‬
‫وﺣﺪه«‪.‬‬
‫اﳊﺎﻛﻤﻴﺔ ﷲ َ ُ‬ ‫ِ ِﱠَ‬ ‫أن‬
‫اﻟﺴﻠﻔﻴﺔ‪ ،‬وﻫﻮ‪ :‬ﱠ‬ ‫اﻟﺪﻋﻮة َ ِ ِ‬ ‫ِ‬
‫أﺻﻼ ﻣﻦ ُأﺻﻮل ﱠ ْ َ ﱠ ﱠ‬
‫ِ‬ ‫ً ِ‬ ‫ﺑﻪ(‪ُ :‬ﻳﻨﺎﰲ‬
‫ﻗﻠﺖ‪:‬‬‫ُ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫اﻟﺘﲈم‪.‬‬
‫اﳉﺎدة ‪-‬ﺑﺤﻤﺪ اﷲ‪ -‬وﻋﲆ وﺟﻪ ﱠ‬ ‫اﳊﺎﻛﻤﻴﺔ( ‪ُ-‬ﻫﻨﺎ‪ -‬ﻣﻦ ﺷﻴﺨﻨﺎ‪ -‬ﻋﲆ ﱠ‬ ‫ﱠ‬ ‫ُ ْ ََ ُ‬
‫وﻣﺼﻄﻠﺢ )‬
‫آﺛﺎر وأﺣﻜﺎم!!‬ ‫ﻳﺒﻨﻰ ﻋﻠﻴﻬﺎ ِﻣﻦ ٍ‬ ‫اﳊﻜﺎم‪ ،‬وﻣﺎ ُ ْ َ‬ ‫ﻣﺴﺄﻟﺔ ُ ﱠ‬‫َ‬ ‫اﳌﻘﺼﻮد ﺑﻪ‬
‫ُ‬ ‫ﻓﻠﻴﺲ‬
‫ﻳﻄﲑ ﺑﻪ!‪-‬‬ ‫ﻳﻐﲑه ﻋﻦ ِ‬ ‫ﻣﺜﻞ ﻫﺬا َ‬ ‫ﺗﺮك ِ‬ ‫اﻷﻳﺎم‪ُ -‬‬ ‫ﻧﻌﻢ؛ َ َ ِ‬
‫وﺟﻬﻪ‪ -‬أو ُ‬ ‫اﻟﻜﻼم؛ ﳌﺎ ﻗﺪ ُ ﱢ‬ ‫اﻷوﱃ ﻋﻨﺪي ‪-‬ﻫﺬه ﱠ‬ ‫ْ‬
‫اﻟﻠﺌﺎم!‬ ‫ﺑﻌﺾ ﱢ‬ ‫ُ‬
‫واﻧﻈﺮ ﻣﺎ ﺳﻴﺄﰐ ‪)-‬ص‪ (١٣٢‬ﰲ اﳌﺴﺄﻟﺔ اﳊﺎدﻳﺔ ﻋﴩة ‪ -‬ﺣﻮل ﻣﺼﻄﻠﺢ )اﳊﺎﻛﻤﻴﺔ(‪.-‬‬ ‫ُ‬
‫ﺷﻴﺦ اﻹﺳﻼم ﰲ »اﻻﺳﺘﻘﺎﻣﺔ« )‪:(١٧٦/١‬‬ ‫وﻗﺎل ُ‬
‫اﻟﻨﺎس ِ‬
‫ﺑﻘﻮﳍﻢ«‪.‬‬ ‫إﻟﺰام ﱠ ِ‬ ‫أﻫﻞ ِ‬ ‫ﺷﻌﺎر ِ‬ ‫» ِﻣﻦ ِ ِ‬
‫اﻟﺒﺪع‪ُ :‬‬
‫ﻗﻠﺖ‪:‬‬ ‫ُ‬
‫ﻣﺜﻠﻬﻢ ‪ -‬ﱠ‬ ‫ﻳﻜﻮن َ‬ ‫ِ‬
‫أﺟﻠﻬﻢ اﷲُ‪.-‬‬ ‫َ‬ ‫ﺻﻐﲑا‪ْ -‬‬
‫أن‬ ‫ً‬ ‫ﻛﺒﲑا أو‬ ‫ﺳﻠﻔﻲ ‪ً -‬‬ ‫ﻷي َ َ ﱟ‬ ‫ﻓﻼ ُﻧﺮﻳﺪ ﱢ‬
‫اﻟﻜﱪى« )‪:(١٢/٥‬‬ ‫ﺗﻴﻤﻴﺔ ﰲ »اﻟﻔﺘﺎوى ُ‬ ‫اﺑﻦ ﱠ َ‬ ‫ﺷﻴﺦ اﻹﺳﻼم ُ‬ ‫وﻗﺪ ﻗﺎل ُ‬
‫اﻟﻨﺎس ﺑﲈ ﻳﻘﻮ َ ِ‬
‫ﻳﻜﺮﻫﻮن‬ ‫ﻟﻮﻧﻪ ﻣﻦ ﻣﻮارد اﻻﺟﺘﻬﺎد‪ ،‬وﻻ ُ ْ ِ ُ‬ ‫اﻟﺴﻨﺔ واﳉﲈﻋﺔ ﻻ ُ ْ ِ ُ َ‬
‫ﻳﻠﺰﻣﻮن ﱠ‬ ‫أﺋﻤﺔ أﻫﻞ ُ ﱠ‬ ‫»ﻛﺎن ﱠ ُ‬
‫أﺣﺪا ﻋﻠﻴﻪ«‪.‬‬ ‫ً‬
‫رﲪﻪ اﷲُ‪ -‬ﰲ »ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪:(٤٨٧/١١‬‬ ‫وﻗﺎل ‪ُ -‬‬
‫اﻟﻨﺎس أن ﻳﻘﻮﻟﻮا ﻣﺎ ﱂ ﻳﻮﺟﺐ اﷲُ َ‬
‫ﻗﻮﻟﻪ ﻋﻠﻴﻬﻢ‪.‬‬ ‫ﳚﺐ ﻋﲆ ﱠ‬ ‫»ﻓﻼ َ ِ ُ‬
‫اﻟﻨﺎس أن ﻳﻘﻮﻟﻮﻫﺎ!‬
‫ﳚﺐ ﻋﲆ ﻛﻞ ﱠ‬‫ﻛﻠﻤﺔ ‪-‬وﺗﻜﻮن ﺣﻘﺎ‪ -‬ﻟﻜﻦ؛ ﻻ ُ‬ ‫ً‬ ‫اﻟﺮﺟﻞ‬ ‫وﻗﺪ ُ‬
‫ﻳﻘﻮل ﱠ ُ ُ‬
‫ً‬
‫ﺑﺎﻃﻼ؟!«‪.‬‬ ‫ﻳﻮﺟﺐ ﻋﲆ اﻟﻨﺎس أن ﻳﻘﻮﻟﻮﻫﺎ‪ ،‬ﻓﻜﻴﻒ إذا ﻛﺎﻧﺖ اﻟﻜﻠﻤﺔ ﺗﺘﻀﻤﻦ‬
‫َ‬ ‫وﻟﻴﺲ ﻟﻪ أن‬
‫‪١٠٣‬‬

‫ِ‬
‫ﺑﺤﺠـﺔ َ ﱠ‬ ‫ِ‬
‫ﺟﺮﺣـﻪ ‪ُ َ -‬‬
‫ﻟـﻪ‪-‬‬ ‫أن َ ْ َ ُ‬ ‫ﻳﻠﺰم َ ِ َ‬
‫اﻵﺧﺮﻳﻦ ِﺑﻪ؛ ِ ُ ﱠ‬ ‫ﺮاه ُ ْ ِ ُ‬ ‫ﺟﺮح َ ْ ً‬
‫ﺷﺨﺼﺎ َﻧ َ ُ‬ ‫ﻣﻦ َ َ َ‬ ‫َ ُﱡ‬
‫ﻓﻜﻞ )!( َ ْ‬
‫اﳉﺮح اﳌُ َ ﱠ‬
‫ﻔﴪ!!!‬ ‫ﻗﺒﻮل َ ْ ِ‬ ‫وأﻧﻪ ) َ ِ ٌ‬
‫واﺟﺐ( َ ُ ُ‬ ‫ﻣﻔﴪ‪ َ َ ،‬ﱠ ُ‬
‫َُ ﱠٌ‬
‫َِ‬ ‫ِِ‬
‫اﻟﺒﻌﺾ!‬ ‫ﻳﺘﺼﻮره ‪ْ َ -‬أو ُ َ ﱢ ُ ُ‬
‫ﻳﺼﻮره‪ُ ْ َ -‬‬ ‫ﻛﲈ َ ْ‬
‫ﻗﺪ َ َ َ ﱠ ُ ُ‬ ‫ﻟﻴﺲ ِ َﲠﺬه ﱡ ُ‬
‫اﻟﺴﻬﻮﻟﺔ ‪َ َ -‬‬ ‫أن َ ْ َ‬
‫اﻷﻣﺮ َ ْ َ‬ ‫ﻣﻊ َ ﱠ‬
‫َ َ‬
‫ِ‬
‫ﻣﺜﻼ‪:-‬‬ ‫وﺑﻴﺎﻧﻪ ‪ِ -‬ﰲ ﱡ‬
‫اﻟﺮواة‪ً َ َ -‬‬ ‫َََ ُُ‬
‫ِ‬
‫ﻋﺒﺎس‪:(١)(-‬‬
‫ﻣﻮﱃ ْاﺑﻦ َ ﱠ‬ ‫) ِْ َ‬
‫ﻋﻜﺮﻣﺔ ‪َ ْ َ -‬‬
‫ﻟﻜﻮﻧﻪ َﱂ ْﻳﺜﺒﺖ ِ ْ َ ِ ِ‬
‫اﺣﺘﺞ َ ِ ِ ِ ِ ِ‬
‫ﺟﺮح‪.‬‬
‫ﻋﻨﺪه ﻓﻴﻪ َ ْ ٌ‬
‫ُ‬ ‫اﻟﺒﺨﺎري ِﺑﻪ؛ َ ْ ْ َ ُ‬
‫ﱡ‬ ‫َْﱠ ُ‬
‫ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻋﻨﻪ؛ ِ َ َ ِ‬ ‫ِ‬
‫وﺟ ْﺮﺣﻪ َ ُ‬
‫ﻟﻪ‪.‬‬ ‫ﻟﻜﻼم ِ َ‬
‫اﻹﻣﺎم َﻣﺎﻟﻚ ‪-‬ﻓﻴﻪ‪َ َ ،-‬‬ ‫ﻣﺴﻠﻢ ﱢ َ َ‬
‫اﻟﺮواﻳﺔ َ ْ‬ ‫ﺗﺮك ِ َ ُ‬
‫اﻹﻣﺎم ُ ْ ٌ‬ ‫ﺑﻴﻨﲈ َ َ َ‬
‫َ ْ ََ‬
‫رﲪﻬﲈ اﷲ‪.-‬‬‫ِ‬ ‫وﻣﺴﻠﻢ ِ ْ ِ ُ‬
‫ﺗﻠﻤﻴﺬ ُ َ ِ‬ ‫ِ‬
‫اﻟﺒﺨﺎري ‪ُ َ َ -‬‬ ‫َ ُ ْ ٌ‬
‫اﻟــﺮاوي َ ِ‬ ‫اﳉﺒﻠــﲔ ِﰲ َ َ‬
‫ﻫــﺬا ﱠ ِ‬ ‫اﻹﻣــﺎﻣﲔ َ َ َ ْ ِ‬
‫ﻫــﺬﻳﻦ ِ َ َ ْ ِ‬ ‫ﻓﻬــﻞ ْ ِ ُ‬
‫اﺧــﺘﻼف َ َ ْ ِ‬
‫ﻋــﻦ‬
‫ﻧﺎﺷــﺊ َ ْ‬
‫ٌ‬ ‫ََ‬
‫ﻣﺒﻬﻢ(؟!‬
‫ﺮح ُ ْ َ‬
‫)َﺟ ْ ٍ‬
‫ِ‬ ‫وﻗﺪ ِ َ‬ ‫ﻳﻜﻮن َ ِ‬
‫ﻫﺬا‪ َ » :-‬ﱠ‬
‫ﻛﺬاب« )‪(٢‬؟!‬ ‫ﻗﻴﻞ ِﰲ ) ْ ِ َ‬
‫ﻋﻜﺮﻣﺔ( ‪َ َ -‬‬ ‫أﺻﻼ‪ْ َ َ -‬‬
‫ً‬ ‫ذﻟﻚ ‪-‬‬ ‫وﻛﻴﻒ َ ُ ُ‬
‫َ َْ َ‬

‫ورده‬ ‫رﺿﻴﻪ َ ِ ٌ‬
‫واﺣﺪ‪ َ َ ،‬ﱠ ُ‬
‫ِ‬ ‫ﻣﻔﴪ= َ ِ‬
‫اﻟﻜﺬب( َ َ ُ‬ ‫ﺟﺮح ُ َ ﱠ‬
‫رد‪ْ َ ) -‬‬ ‫أﻧﻪ ْ ِ ٌ‬
‫اﺧﺘﻼف ِﰲ َ ُ‬
‫ﻗﺒﻮل ‪ْ َ -‬أو َ ﱢ‬ ‫َ ْأم َ ﱠ ُ‬
‫اﻵﺧﺮ؟!‬
‫َ‬
‫اﻟـﺬﻫِﺒﻲ‪» :‬ﻣـﻦ ُ ُ ﱢ ِ ِ‬ ‫ﺗﺄﻣﻠﻨﺎ ‪ِ ً َ -‬‬
‫وﻫـﻮ ُ َ ﱠ‬
‫ﻣﻮﺛـﻖ«‪،‬‬ ‫ﺗﻜﻠـﻢ ﻓﻴـﻪ َ ُ َ‬
‫َ‬ ‫َ ْ‬ ‫ﺎم ﱠ َ‬ ‫ﻛﺘـﺎﰊ ِ َ‬
‫اﻹﻣـ ِ‬ ‫ﻣﺜﻼ‪َ َ -‬‬ ‫وﻟﻮ َ َ ﱠ ْ َ َ‬
‫ََْ‬

‫ﺗﻘﺪم )ص‪ ،(٩٢‬وﻣﺎ َ َ ْ ِ‬

‫ﺳﻴﺄﰐ )ص‪.(١٩٦‬‬ ‫وﻣﺎ ﱠ‬‫اﻟﺴﺎري« )ص‪َ َ ،(٦٦٧‬‬ ‫ﻫﺪي ﱠ ِ‬ ‫)‪ُ ْ (١‬‬
‫اﻧﻈﺮ » َ ْ‬
‫ﲥﺬﻳﺐ ﱠ ِ‬ ‫ﻓﺎﻧﻈﺮ » َ ِ‬ ‫وﻗﺪ َ َ ِ ِ ِ‬
‫اﻟﺘﻬﺬﻳﺐ« )‪.(١٣٦/٣‬‬
‫ْ‬ ‫ﻛﺒﺎر؛ َ ْ ُ ْ‬ ‫)‪َ ْ َ َ (٢‬‬
‫ﻗﺎﳍﺎ ‪-‬ﻓﻴﻪ‪ٌ َ -‬‬
 ‫‪١٠٤‬‬

‫ﻳﻮﺟـﺐ اﻟـﺮد«)‪ِ َ َ َ :(١‬‬ ‫اﳌﺘﻜﻠﻢ ِ ِ‬

‫اﻟـﴚء‬ ‫ﻣـﻦ َﻫـﺬا َ ِ‬
‫اﻟﺒـﺎب ﱠ ْ َ‬ ‫ﻟﺮأﻳﻨـﺎ ْ‬
‫َ ْ‬ ‫ﺑـﲈ ﻻَ ُ ِ ُ ﱠ ﱠ‬
‫ﻓـﻴﻬﻢ ِ َ‬ ‫اﻟﺮواة ُ َ َ ﱠ ُ‬
‫َو» ﱡ‬
‫اﻟﻜﺜﲑ َ ِ‬
‫ِ‬
‫اﻟﻜﺜﲑ‪...‬‬ ‫َ َ‬
‫ـﺴﻮي ِﰲ » َ ْ ِ َ‬ ‫اﳋﻄﻴــﺐ ِﰲ » ِ‬
‫واﻧﻈــﺮ ِإﱃ ﻣــﺎ رواه ِ‬
‫اﳌﻌﺮﻓــﺔ‬ ‫اﻟﻔـ َ ِ ﱡ‬
‫اﻟﻜﻔﺎﻳــﺔ« )‪َ ،(٢٨٠‬و َ‬
‫َ‬ ‫ُ‬ ‫َ َ َ ُ َ‬ ‫َ ْ ُ‬
‫ﻋﲇ‪-‬؛ َ َ‬ ‫ِ‬ ‫ِ‬
‫وذﻛﺮ َ ْ َ َ ُ‬ ‫ِ‬ ‫ﻋﻦ َ ْ َ‬ ‫واﻟﺘ ِ‬
‫ﻓﻘﺎل‪:‬‬ ‫ﻣﺴﻠﻤﺔ ﺑﻦ َ ّ‬ ‫أﲪﺪ ﺑﻦ َﺻﺎﻟﺢ ‪َ ُ َ -‬‬ ‫ﺎرﻳﺦ« )‪ْ َ (١٩١/٢‬‬ ‫َ ﱠ‬
‫ﺗﺮك ِ ِ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻳﱰك َ ِ ُ‬
‫ﺣﺪﻳﺚ َ ُ ٍ‬
‫ﺣﺪﻳﺜﻪ‪.(٢)«..‬‬
‫ﻋﲆ َ ْ َ‬ ‫ﳚﺘﻤﻊ َ ُ‬
‫اﳉﻤﻴﻊ َ َ‬ ‫ﺣﺘﻰ َ ْ َ َ‬
‫رﺟﻞ َ ﱠ‬ ‫»ﻻَ ُ ْ َ ُ‬
‫ِ‬ ‫ِ‬ ‫اﻟﺮﺟـﻞ ِ ْ ِ‬ ‫ِ‬ ‫ﻗﻮل ِ َ ِ‬ ‫ِ‬
‫ﳚﺘﻤـﻊ َ ُ‬
‫اﳉﻤﻴـﻊ‬ ‫ﺣﺘـﻰ َ ْ َ َ‬
‫ﻋﻨـﺪي َ ﱠ‬ ‫اﻟﻨﺴﺎﺋﻲ‪» :‬ﻻَ ُ ْ َ ُ‬
‫ﻳـﱰك ﱠ ُ ُ‬ ‫اﻹﻣﺎم ﱠ َ ّ‬ ‫وﻣﺜﻠﻪ َ ْ ُ‬
‫َ ُُْ‬
‫ﻋﲆ َ ِ ِ‬
‫ﺗﺮﻛﻪ« )‪. (٣‬‬ ‫ََ ْ‬

‫ﻣﻘﺪﻣـﺔ ) ِ‬
‫ﺻـﺤﻴﺢ ُ َ ِ‬ ‫)‪َ ِ َ َ َ (١‬‬
‫وﻛﺬﻟﻚ َﻣﺎ ِﰲ » َ ْ‬
‫ﻫﺪي اﻟ ﱠ ِ‬
‫اﻟﺒﺨـﺎري(« )ص‪ْ َ (٤٥٦-٣٨٤‬‬
‫اﻟﻔـﺼﻞ‬ ‫َ‬ ‫ﺴﺎري ُ َ ﱢ َ‬
‫واﳉﻮاب َﻋﻦ ْ ِ َ‬
‫اﻻﻋﱰاﺿﺎت‪.«...‬‬ ‫اﻟﺘﺎﺳﻊ‪َ » :‬أﺳﲈء ﻣﻦ ُ ِ ِ‬ ‫ﱠ ِ‬
‫ﻃﻌﻦ ﻓﻴﻪ‪ُ َ َ َ ..‬‬
‫َ‬ ‫َْ َ ْ‬
‫ﻣﻔﴪ(؟!!‬ ‫ﻏﲑ ُ َ ﱠ‬
‫ﻣﺒﻬﻢ ُ‬
‫ﺟﺮح ُ ْ َ ٌ‬ ‫ﻓﻬﻞ ُ ﱡ‬
‫ﻛﻞ ﻣﺎ ﻓﻴﻪ ) ٌ‬
‫اﻹﻣﺎم ﱠ ْ ِ ﱡ‬
‫اﻟﺼﻨﻌﺎﲏ ﰲ »إرﺷﺎد اﻟﻨ ﱠﱡﻘﺎد« )ص‪:(١٣‬‬ ‫ُ‬ ‫)‪ (٢‬ﻗﺎل‬
‫ِ‬
‫اﻟﻮاﺣﺪ‪ َ ُ َ ،‬ﱢ ُ‬
‫ﻓﻴـﻀﻌﻒ‬ ‫ِ‬
‫اﳊﺪﻳﺚ‬ ‫ِ‬
‫اﻟﻮاﺣﺪ‪ ،‬وﰲ‬ ‫اﻟﺮاوي‬ ‫ِ‬
‫اﳊﺪﻳﺚ ﰲ ﱠ ِ‬ ‫إﻣﺎﻣﲔ ِﻣﻦ ِ‬
‫أﺋﻤﺔ‬ ‫ِْ‬ ‫ﻼم‬
‫ﱠ‬ ‫ﳜﺘﻠﻒ ﻛ ُ‬
‫ُ‬ ‫»ﻗﺪ‬
‫ِ‬ ‫ً ِ‬ ‫ﺣﺪﻳﺜﺎ‪ ،‬وﻫﺬا ﻳﺼﺤﺤﻪ! ِ‬
‫وآﺧﺮ ُ َ ﱢ ُ ُ‬
‫ﻳﻌﺪﻟﻪ!‬ ‫ﺑﺎﳉﺮح‪ُ َ ،‬‬ ‫اﻟﺮواة ْ ِ‬ ‫رﺟﻼ ﻣﻦ ﱡ‬ ‫وﻳﺮﻣﻲ ﻫﺬا ُ‬ ‫ُ َ ﱢ ُ ُ َْ‬ ‫ً‬ ‫ﻫﺬا‬
‫اﺧﺘﻠَﻔﺖ ﻓﻴﻬﺎ اﻵراء«‪.‬‬ ‫ِ‬
‫اﻻﺟﺘﻬﺎد اﻟﺘﻲ ْ َ َ‬ ‫ِ‬ ‫وﻧﺤﻮه‪ِ -‬ﻣﻦ‬ ‫ِ‬
‫ﻣﺴﺎﺋﻞ‬ ‫اﻟﺘﺼﺤﻴﺢ ‪َ -‬‬‫َ‬ ‫أن‬ ‫وذﻟﻚ ﳑﺎ ُ ْ ُ‬
‫ﻳﺸﻌﺮ ﱠ‬
‫اﻷﻓﻜـﺎر« )‪َ ،(٢٢٠/١‬و» ﱠ ْ‬
‫اﻟﺮﻓـﻊ‬ ‫ﺗﻮﺿﻴﺢ َ ْ َ‬ ‫اﻟﺼﻼح« )‪ ،(٤٨٣/١‬و» َ ِ‬ ‫اﺑﻦ ﱠ َ‬ ‫ﻋﲆ ْ ِ‬ ‫اﻧﻈﺮ »اﻟﻨ َﱡﻜﺖ َ َ‬ ‫)‪ُ ْ (٣‬‬
‫َ ْ‬
‫واﻟﺘﻜﻤﻴﻞ« )‪.(٣٠٧‬‬ ‫ﱠ ْ ِ‬
‫َ‬
‫ﻣﻘﻨﻌـ ٍﺔ‪ٍ َ َ َ ،‬‬
‫وﺳـﺒﺐ‬ ‫ﺟﺎرح ِإﻻﱠ ِ َ ٍ ِ‬
‫ﺑﺒﻴﻨـﺔ ُ ْ َ‬
‫َﱢ‬ ‫ﺑﻘﻮل َ ِ ٍ‬ ‫أﺣﺪ ِ َ ْ ِ‬
‫ﺑﺎﻷﺧﺬ ِ َ ْ ٍ‬ ‫ﻳﻠﺰم( َ َ ٌ‬ ‫ِ ِِ‬
‫ﺑﻌﺾ َﳎﺎﻟﴘ‪ :‬ﻻَ ) ُ ْ َ ُ‬ ‫ﻗﻠﺖ ِﰲ َ ْ‬ ‫ﺗﻨﺒﻴﻪ(‪ُ ْ ُ :‬‬ ‫)َ ْ ِ‬
‫واﺿﺢ‪َ ،‬أو ِ ِ ْ َ ٍ ِ ِ‬ ‫ِ‬
‫ﻣﻌﺘﱪ‪.‬‬ ‫ﺑﺈﲨﺎع ْ ﱟ‬
‫ﻋﻠﻤﻲ ُ ْ َ َ‬ ‫َ ِ ْ‬
‫ﻣﻦ ِ ْ َ‬ ‫وأﻧﻪ ﻻَ ﱠ ِ‬ ‫اﻟﺒﻌﺾ ‪َ -‬وﻻَ َ ْ ِ‬
‫إﲨﺎع!!‬ ‫ﺑﺪ َ ُﻟﻪ ْ‬ ‫اﳉﺮح‪ َ ،‬ﱠ ُ ُ‬ ‫ﻋﲆ َ ْ ِ‬
‫أﺻﻞ َ ْ‬ ‫ﻛﻴﻒ!‪َ َ -‬‬ ‫أدري َ ْ َ‬ ‫ﻓﻔﻬﻤﻬﺎ َ ْ ُ‬ ‫ََِ َ‬
‫وﺑﲔ ) ِ ْ َ ِ ِ‬ ‫ﻗﻮﻟﻪ(‪ ،‬أو ) َ ِ ِ‬ ‫ﺑﲔ ) ِ‬
‫=‬ ‫ﻛﲈ ﻻَ َﳜ َْﻔﻰ‪!!-‬‬ ‫ﻛﺜﲑ ‪َ َ -‬‬ ‫ﻛﺒﲑ ٌ‬ ‫اﻹﻟﺰام ِﺑﻪ( ٌ‬ ‫ﻗﺒﻮﻟﻪ(‪َ َ ،‬‬ ‫ُ‬ ‫وﻓﺮق َ ْ َ‬‫َ َْ ٌ‬
‫‪١٠٥‬‬

‫اﳉﺮح ُ َ ﱠ‬
‫اﳌﻔﴪ( ‪ُ-‬ﻫﻨﺎ‪-‬؟!‬ ‫ﺑﺎب ) َ ْ ِ‬ ‫َ َْ َ‬
‫ﻓﺄﻳﻦ َ ُ‬
‫ﻋﲆ ُ ُ ِ‬
‫ﻋﻤﻮم َﻫﺬا‪:‬‬ ‫ََُﱡ َ‬
‫وﻳﺪﻟﻚ َ َ‬

‫ﺑﻌﺾ َ ْ َ‬
‫أﺧﺒﺎر‬ ‫ﺑﺎب ِ ْ ِ‬
‫ذﻛﺮ َ ْ‬ ‫اﻟﻜﻔﺎﻳﺔ« )ص‪ُ َ » :(٣٤٢‬‬
‫ِ‬
‫اﻟﺒﻐﺪادي ِﰲ » َ َ‬
‫ِ‬
‫اﳋﻄﻴﺐ َ ْ َ ﱡ‬
‫ِ‬
‫ﺑﻮﺑﻪ َ ُ‬ ‫َﻣﺎ َ ﱠ َ ُ‬
‫اﻟﻌﺪاﻟﺔ«‪..‬‬ ‫ﻓﺬﻛﺮ َﻣﺎ ﻻَ ُ ْ ِ ُ‬
‫ﻳﺴﻘﻂ َ َ َ‬ ‫اﳉﺮح‪َ َ َ َ ،‬‬‫اﺳﺘﻔﴪ ِﰲ َ ْ‬
‫ﻣﻦ ْ ُ ْ َ‬‫َ ْ‬
‫ِ‬ ‫ذﻟﻚ َﻋﻦ ِ ِ‬ ‫أﺧﺒﺎرا ِﰲ َ ِ‬
‫ﺟﺮﻳﺮ ‪َ ِ ْ َ َ -‬‬
‫وﻏﲑﳘﺎ‪.-‬‬ ‫ووﻫﺐ ﺑﻦ َ ِ‬
‫اﺑﻦ َﻣﻌﲔ)‪ْ َ َ ،(١‬‬ ‫ْ‬ ‫ذﻛﺮ َ ْ َ ً‬
‫ﺛﻢ َ َ َ‬
‫ُﱠ‬

‫ِ ِ‬ ‫ِ‬ ‫ﻟﻌـﺪم ) َﻗﻨ َ ِ ِ‬

‫ﻳﻘﺒﻠـﻪ ‪ِ َ َ ِ -‬‬ ‫ِِ‬ ‫ﻗﺒﻠﻪ( ‪ِ َ ِ َ ْ -‬‬
‫اﻟـﴩﻋﻴﺔ ْ ﱠ‬
‫اﻟﻌﻠﻤﻴـﺔ(‪-‬؛‬ ‫َﺎﻋﺘـﻪ= ﱠ ْ ﱠ‬ ‫وﻣـﻦ َﱂ َ ْ َ ْ ُ‬
‫ﻓـﻨﻌﲈ ُﻫـﻮ؛ َ َ ْ‬ ‫ﻣﻘﺘﻨﻌﺎً ِﺑﻪ‪-‬؛ َ ﱠ‬ ‫ﻓﻤﻦ ) َ ِ َ ُ ُ‬ ‫= ََ ْ‬
‫ﻳﻠﺰم ِﺑﻪ‪..‬‬ ‫ﻻَ ُ ْ َ ُ‬
‫ِ ٍ‬ ‫ﻳﻠﺰم ُ ْ َ ِ َ ِ‬
‫ﻏﲑﳘﺎ؟!‬ ‫اﳌﺨﺘﻠﻔﺎن ِﰲ ) َواﺣﺪ( َ ْ َ ُ َ‬ ‫ﻓﻜﻴﻒ ُ ْ ِ ُ‬‫وإﻻ؛ َ َ ْ َ‬ ‫َِ ﱠ‬
‫اﻹﻟﺰام؟!‬ ‫ﻛﻞ ِﰲ َﻫﺬا ِ ْ َ‬ ‫دﻟﻴﻞ ُ ﱟ‬ ‫وﻣﺎ َ ِ ُ‬ ‫َ َ‬
‫اﳌﻠﺰم(؟!‬ ‫ﻣﻮﻗﻒ ) ُ ْ َ‬ ‫ِ‬
‫وﻣﺎ َ ْ ُ‬ ‫َ َ‬
‫ﻓﺘﻤﺴﻚ ِ ِﺑﻪ«‪.‬‬
‫ﲡﺮﻳﺢ؛ َ َ َ ﱠ ْ‬ ‫ﻋﲆ َ ْ ِ ٍ‬
‫ﺗﻌﺪﻳﻞ‪ْ َ ،‬أو َ ْ ِ ٍ‬ ‫اﺗﻔﻘﻮا َ َ‬ ‫اﻟﺴﲑ« )‪َ ِ َ » :(٨٢/١١‬‬
‫وإذا ﱠ َ ُ‬ ‫اﻟﺬﻫﺒﻲ ِﰲ » ﱢ َ‬ ‫اﻹﻣﺎم ﱠ َ ِ ﱡ‬ ‫ﻗﺎل ِ َ ُ‬ ‫َ َ‬
‫اﻟـﺴﻨ ِﱠﺔ َﱂ ْ َ ﱠ ِ ُ‬
‫ﻳﺘﻔﻘـﻮا‬ ‫أﻫـﻞ ﱡ‬‫أن َ ْ َ‬
‫واﳊـﻖ‪ َ :‬ﱠ‬‫ﱠﺒﻮﻳـﺔ« )‪ َ َ » :(٩٨/٣‬ﱡ‬ ‫اﻟﺴﻨﱠﺔ اﻟﻨ َ ِ ﱠ‬
‫ِ‬
‫اﻹﺳﻼم ِﰲ »ﻣﻨ َْﻬﺎج ﱡ‬ ‫ﺷﻴﺦ ِ ْ َ ِ‬ ‫وﻗﺎل َ ْ ُ‬ ‫ََ َ‬
‫ﻋﲆ َﺧﻄﺄ«‪.‬‬ ‫ﻗﻂ‪َ َ -‬‬ ‫‪ َ-‬ﱡ‬
‫وﻓﻴﻬﻢ‪-‬؛ ﻻَ ِ ُ َ ِ ِ‬
‫ﺑﺎﳌﺒﺘﺪﻋﺔ‪ِ ِ َ َ ،‬‬ ‫اﻟﺴﻨﺔ( ‪ِ ِ َ -‬‬ ‫ﺣﻮل ) َ ْ ِ‬ ‫ﻛﻠﻪ‪َ ْ َ -‬‬
‫وذوﳞﻢ!‬ ‫ْ َ‬ ‫أﻫﻞ ﱡ ﱠ‬ ‫واﻟﻜﻼم ‪ ُ -‬ﱡ ُ‬ ‫َ َ َُ‬
‫ﺗﺘﺠﻦ!!‬ ‫َ َ‬
‫ﻓﻼ َ َ َ ﱠ‬
‫ﺗﻘﺪم )ص‪.(٩٨‬‬ ‫ُ‬
‫واﻧﻈﺮ ﻣﺎ ﱠ‬
‫ﻟﻠﻌﻼﻣﺔ ُ َ ﱢ‬
‫اﳌﻌﻠﻤﻲ‪ ،-‬ﻗﺎل‪:‬‬ ‫)‪ (١‬وﰲ »اﻟﺘﻨﻜﻴﻞ« )‪ - (٩٨-٦٧/١‬ﱠ‬
‫ِ‬
‫ﻓـﺴﻤﻊ ﻣﻨـﻪ‬ ‫ٌ‬
‫ﺷـﻴﺦ‪،‬‬ ‫ﺑﻐـﺪاد‬ ‫ً‬
‫ﳎﻠﺴﺎ‪ ،‬أو ورد‬ ‫ﻓﺴﻤﻊ ﻣﻨﻪ‬ ‫ﺷﻴﺨﺎ‪ِ ،‬‬
‫ً‬ ‫ِِ‬
‫رﺣﻠﺘﻪ‬ ‫ٍ‬
‫ﻣﻌﲔ إذا ﻟﻘﻲ ﰲ‬ ‫اﺑﻦ‬
‫َ‬ ‫َ‬ ‫»ﻛﺎن ُ‬
‫وﺛﻘﻪ‪.‬‬ ‫ﺛﻢ ُ ِ َ‬
‫ﺳﺌﻞ ﻋﻦ اﻟﺸﻴﺦ؟ ﱠ‬ ‫ﻣﺴﺘﻘﻴﻤﺔ‪ ُ ،‬ﱠ‬
‫ً‬ ‫َ‬
‫اﻷﺣﺎدﻳﺚ‬ ‫ً‬
‫ﳎﻠﺴﺎ‪ ،‬ﻓﺮأى ﺗﻠﻚ‬
‫ﺧﻠﻂ َ‬
‫ﻗﺒـﻞ‬ ‫ٍ‬
‫ﺻﺤﻴﺤﺔ! وﻳﻜﻮن ﻗﺪ َ َ َ‬ ‫َ‬
‫ﺑﺄﺣﺎدﻳﺚ‬ ‫ٍ‬
‫ﻣﻌﲔ‬ ‫اﺑﻦ‬ ‫دﺟﺎﻻً‬ ‫وﻗﺪ ﱠ ِ ُ‬
‫اﺳﺘﻘﺒﻞ َ‬ ‫َ‬ ‫اﻟﺸﻴﺦ ﱠ‬
‫ُ‬ ‫ﻳﻜﻮن‬
‫َ‬ ‫أن‬
‫ﻳﺘﻔﻖ ْ‬
‫=‬ ‫ذﻟﻚ‪ ،‬أو ُ‬
‫ﳜﻠﻂ ﺑﻌﺪ ذﻟﻚ!‬
 ‫‪١٠٦‬‬

‫ِ‬
‫وﻣﻨﻬﺎ‪:‬‬
‫َ َْ‬

‫اﳊﺠـﺎج‬ ‫ﺷـﻌﺒﺔ ْ ِ‬
‫ﺑـﻦ َ ﱠ‬ ‫ﻗﻴـﻞ ِ ِ َ ِ‬
‫ﻟﻺﻣـﺎم ُ ْ َ َ‬ ‫أﻧـﻪ ِ َ‬
‫أﻳﻀﺎ‪ َ -‬ﱠ ُ‬
‫رواه ﰲ »اﻟﻜﻔﺎﻳﺔ« )‪ً - (٢٨٤‬‬ ‫َﻣﺎ َ َ ُ‬
‫ﺗﺮﻛﺖ َ ِ َ‬
‫ﺣﺪﻳﺚ ُ َ‬
‫ﻓﻼن؟!‬ ‫اﳊﺪﻳﺚ(‪ِ :-‬ﱂ َ َ َ ْ َ‬ ‫اﳌﺆﻣﻨﲔ ِﰲ ِ‬
‫َ‬
‫ﺑﺤﻖ‪ -‬ﺑِـ ) َ ِأﻣﲑ ُ ْ ِ ِ‬
‫اﳌﻠﻘﺐ ‪ َ ِ -‬ﱟ‬ ‫‪َُ -‬ﱠ‬

‫ﻓﱰﻛﺖ َ ِ َ‬
‫ﺣﺪﻳﺜﻪ«)‪.(٢‬‬ ‫ﻋﲆ ِ ْ َ ْ ٍ‬
‫ﺑﺮذون)‪ُ ْ َ َ َ ،(١‬‬ ‫ﻳﺮﻛﺾ َ َ‬ ‫ﻗﺎل‪ُ ُ ْ َ َ » :‬‬
‫رأﻳﺘﻪ َ ْ ُ ُ‬ ‫َ َ‬
‫ـﺎب َ ْﻧﻔـ ِ ِ‬ ‫ـﺎرا ِﻋـ ﱠ ً‬
‫ـﺴﻪ‪،(٢٨٣) -‬‬ ‫ـﺔ ‪ِ -‬ﰲ َ‬
‫اﻟﺒـ ِ‬ ‫ﻣﺘﻔﺮﻗـ ً‬
‫ـﺪة ُ َ َ ﱢ َ‬ ‫ـﻌﺒﺔ‪َ ْ َ -‬‬
‫أﺧﺒـ ً‬ ‫ذﻛـ َـﺮ ‪-‬ﻋــﻦ ُﺷـ ْ َ َ‬
‫ـﻢ َ َ‬
‫ُﺛـ ﱠ‬
‫َو)‪َ ،(٢٨٦‬و)‪َ ،(٢٨٧‬و)‪َ ،(٢٨٨‬و)‪َ ،(٢٨٩‬و)‪َ ،(٢٩٠‬و)‪َ ،(٢٩١‬و)‪،(٢٩٢‬‬

‫َو)‪َ ْ َ َ - (٢٩٣‬‬
‫وﻏﲑﻫﺎ‪.-‬‬

‫ﺑﺄس«‪،‬‬
‫اﺑﻦ ﻣﻌﲔ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻛﺜﲑ اﻟﻘﺮﳾ اﻟﻜﻮﰲ؟ ﻓﻘﺎل‪» :‬ﻣﺎ ﻛﺎن ﺑﻪ ٌ‬
‫اﳉﻨ َْﻴﺪ أﻧﻪ ﺳﺄل َ‬
‫اﺑﻦ ُ‬ ‫َََ‬
‫ذﻛﺮ ُ‬ ‫=‬
‫روى ﻫﺬا ﻓﻬﻮ َ ﱠ ٌ‬
‫ﻛـﺬاب؛ وإﻻ؛‬ ‫اﺑﻦ ﻣﻌﲔ‪» :‬ﻓﺈن ﻛﺎن ﻫﺬا ﱠ ْ‬
‫اﻟﺸﻴﺦ َ َ‬ ‫ﺗﺴﺘﻨ َ ُ‬
‫ْﻜﺮ‪ ،‬ﻓﻘﺎل ُ‬ ‫َ‬
‫أﺣﺎدﻳﺚ ُ ْ َ‬ ‫ﻓﺤﻜﻰ ﻟﻪ ﻋﻨﻪ‬
‫ً‬
‫ﻣﺴﺘﻘﻴﲈ«‪.‬‬ ‫ِ‬
‫اﻟﺸﻴﺦ‬ ‫َ‬
‫ﺣﺪﻳﺚ‬ ‫رأﻳﺖ‬
‫ﻓﺈﲏ ُ‬‫ﱢ‬
‫ِ‬
‫ﻛﺘﺒﺖ ﻋﻨﻪ«‪.‬‬
‫ُ‬ ‫ﺛﻘﺔ‪ ،‬وﻗﺪ‬ ‫اﺑﻦ ﻣﻌﲔ ﰲ ﳏﻤﺪ ﺑﻦ اﻟﻘﺎﺳﻢ َ َ ّ‬
‫اﻷﺳﺪي‪ٌ » :‬‬ ‫وﻗﺎل ُ‬
‫ـﻪ ﻣﻮﺿـ ٌ‬
‫ـﻮﻋﺔ«‪ ،‬وﻗــﺎل أﺑــﻮ داود‪» :‬ﻏــﲑ ﺛﻘــﺔ وﻻ ﻣــﺄﻣﻮن‪،‬‬ ‫ُ‬
‫أﺣﺎدﻳﺜـ ُ‬‫ـﻪ أﲪــﺪ‪ ،‬وﻗــﺎل‪» :‬‬ ‫وﻗــﺪ ﱠ َ‬
‫ﻛﺬﺑـ ُ‬
‫ٌ‬
‫ﻣﻮﺿﻮﻋﺔ«‪.‬‬ ‫ُُ‬
‫أﺣﺎدﻳﺜﻪ‬
‫ُ‬
‫ﻳﻜـﻮن‬ ‫اﺳـﺘﻨﻜﺮه‪ ،‬وﻗـﺪ‬ ‫ٍ‬
‫واﺣـﺪ‬ ‫ٍ‬
‫ﳊـﺪﻳﺚ‬ ‫اﻟـﺮاوي‬ ‫ﺣﺪﻫﻢ‬
‫ﳚﺮح أ ُ‬ ‫ِ‬
‫ُ‬ ‫َ‬ ‫رﺑﲈ ُ‬
‫ﻳﻘﻊ ﰲ اﻟﺘﻀﻌﻴﻒ؛ ُ ﱠ‬
‫وﻫﻜﺬا ُ‬
‫ﻟﻪ ُ ْ ٌ‬
‫ﻋﺬر«‪.‬‬
‫واﳋﻴﻞ‪.‬‬ ‫ﻣﻦ ِ َ ِ‬ ‫)‪ُ (١‬ﻫﻮ ﻣﺎ َﻟﻴﺲ َ ِ ِ‬
‫اﻟﺒﻐﺎل َ َ ْ‬ ‫ﻋﺮﺑﻴﺎ َ‬
‫َ ْ َ َ‬
‫ﺿﻌﻒ!‬
‫)‪ (٢‬وﰲ ﺳﻨﺪ ﻫﺬا اﳋﱪ َ ْ ٌ‬
‫ورد ِﻣـﻦ ِ‬ ‫ِ‬ ‫ﱠ‬ ‫ﻛﺘﺐ ﻣﺼﻄﻠﺢ اﳊﺪﻳﺚ ﳜﻠﻮ ِﻣﻦ ِ ْ ِ‬‫ﻛﺘﺎب ِﻣﻦ ُ ُ ِ‬
‫ﻣﺜﻠـﻪ ﰲ‬ ‫وﻟﻌـﻞ ذﻟـﻚ ﳌـﺎ َ َ َ‬ ‫ذﻛﺮه‪،‬‬ ‫ﻟﻜﻦ؛ ﱠﻗﻞ ٌ‬
‫ْ‬
‫أﴍت أﻋﻼه‪.-‬‬
‫ُ‬ ‫ﻣﻌﻨﺎه ‪-‬ﻛﲈ‬
‫رﲪﻪ اﷲُ‪.-‬‬
‫ﻛﺘﺎب »اﳌﻘﱰح« )رﻗﻢ‪ (١١٢:‬ﻟﻠﺸﻴﺦ ﻣﻘﺒﻞ ﺑﻦ ﻫﺎدي اﻟﻮادﻋﻲ ‪ُ -‬‬ ‫ُ‬
‫واﻧﻈﺮ ‪-‬ﻟﻠﻔﺎﺋﺪة‪َ -‬‬
‫‪١٠٧‬‬

‫ﺑﻐﲑ َ ٍ‬
‫ﳚﺮح ِ َ ْ ِ َ ﱢ‬
‫ﺑﻴﻨﺔ؟!‬ ‫وﻫﻮ َﻣﻦ ُﻫﻮ!‪ُ َ ْ َ -‬‬ ‫ﻓﻬﻞ ُ َﻳﻘﺎل‪ ِ :‬ﱠ‬
‫إن ُ ْ َ َ‬
‫ﺷﻌﺒﺔ ‪ُ -‬‬ ‫ََْ‬
‫ﺧﺎﻟﻔﻪ ِ ِ‬
‫ﻓﻴﻪ‪َ َ ،‬‬ ‫ﻟﻜﻦ َﻏﲑه ِﻣﻦ ُ ﱠ ِ‬
‫ِ‬ ‫ﺣﻖ ذو َ ٍ ِ‬ ‫َ ْأم ُ َ‬
‫وﱂ ْ َ ْ َ ْ ُ‬
‫ﻳﻘﺒﻠﻪ‬ ‫اﳊﻔﺎظ َ َ َ ُ‬ ‫ﻋﻨﺪه‪-‬؛ َ ﱠ ْ َ ُ‬
‫ﺑﻴﻨﺔ ‪ُ َ ْ -‬‬
‫َﱢ‬ ‫ﻫﻮ َ ﱞ‬ ‫ﻳﻘﺎل‪َ ُ :‬‬
‫ﻟﺘﻔﺎوت َ ْ َ‬ ‫ِْ ِ‬
‫اﻷﻧﻈﺎر‪-‬؟!!‬ ‫ﻣﻨﻪ ‪ُ َ َ -‬‬
‫ِ‬ ‫ﲥﺬﻳﺐ ﱠ ِ‬ ‫وﰲ » َ ِ‬
‫ﻋﲇ ﱢ َ ُ ِ ّ‬
‫اﻟﻨﻴـﺴﺎﺑﻮري‪َ ،‬ﻗـﺎل‪ُ ْ ُ » :‬‬
‫ﻗﻠـﺖ‬ ‫اﻟﺘﻬﺬﻳﺐ« )‪َ (١٣١/٩‬ﻋﻦ َ ِأﰊ َ ﱟ‬ ‫ْ‬ ‫َِ ْ‬
‫ﻗـﺪ َ ْ َ َ‬
‫أﺣـﺴﻦ‬ ‫أﲪـﺪ َ ْ‬ ‫ﲪﻴـﺪ؛ َ ِ ﱠ‬
‫ﻓـﺈن َ ْ َ‬ ‫ﳏﻤـﺪ ﺑـﻦ ُ َ‬ ‫ﻋـﻦ ُ َ ﱠ‬ ‫ث ُْ َ ُ‬
‫اﻷﺳـﺘﺎذ َ ْ‬ ‫ﺣـﺪ َ‬‫ﺧﺰﻳﻤﺔ‪ْ َ :‬ﻟﻮ َ ﱠ‬ ‫ْ ِ‬
‫ﻻﺑﻦ ُ َ ْ َ‬
‫اﻟﺜﻨﺎء َ َ ْ‬
‫ﻋﻠﻴﻪ؟!‬ ‫ﱠَ َ‬
‫أﺛﻨﻰ َ َ ِ‬
‫ﻋﻠﻴﻪ)‪ً ْ َ - (١‬‬ ‫ﻓﻨﺎه‪َ -‬ﻣﺎ َ ْ َ‬
‫ﻋﺮ ْ َ‬ ‫ﻓﻘﺎل‪ :‬إِﱠُﻧﻪ َﱂ ْ َ ْ ِ ْ‬
‫ﻳﻌﺮﻓﻪ؛ َ َ‬
‫أﺻﻼ‪.«-‬‬ ‫ْ‬ ‫ﻛﲈ َ َ‬ ‫ﻋﺮ َ ُ‬
‫ﻓﻪ ‪َ َ -‬‬ ‫وﻟﻮ َ َ‬ ‫ََ‬

‫ُْ ُ‬
‫ﻗﻠﺖ‪:‬‬
‫ِِ‬
‫ﺑﺎﻟﻔـﺎرق!‪:-‬‬ ‫ِ‬
‫اﻹﻗـﺮار‬ ‫اﻹﻣـﺎم َ ْ َ‬
‫أﲪـﺪ ‪-‬ﰲ ﻫـﺬا‪ -‬ﻣـﻊ‬ ‫ِ‬ ‫ﻳﻘﻞ ‪ْ َ -‬أو ُ َ ْ‬
‫ﻳﻘﻞ!‪َ -‬ﻋﻦ‬ ‫َﻓ َ ْ‬
‫ﻠﻢ َ ُ‬
‫ﻣﺎﻳﻊ)‪ِ ْ َ َ ،(٣‬‬
‫ﻣﺘﻔﻠﺴﻒ‪ُ ،‬ﻣﺪاﻓﻊ ﻋﻦ أﻫﻞ اﻟﺒﺪع!!‬ ‫ﺿﺎﻳﻊ‪ِ َ ،‬‬ ‫ﻣﺴﻜﲔ)‪ِ َ ،(٢‬‬ ‫ِ ِ‬
‫ُ‬ ‫ْ‬

‫)‪ (١‬وﻗﺪ ﻻ ُ‬
‫ﻳﻔﻌﻞ!‬
‫وأن َ ْ ُ ِ‬ ‫ﻣـﺴﻜﻴﻨﺎ‪ْ ،‬‬
‫ً‬ ‫ﻳﻤﻴﺘﻨـﻲ ِ‬
‫وأن ِ َ ِ‬ ‫ﳛﻴﻴﻨـﻲ ِ‬‫أن ُ ِ ِ‬ ‫)‪ (٢‬أرﺟﻮ اﷲَ ‪ َ -‬ﱠ ْ‬
‫ﳛـﴩﲏ ﰲ‬ ‫َ‬ ‫ﻣـﺴﻜﻴﻨﺎ‪ُ ْ ،‬‬ ‫ً‬ ‫ﻗﺪرﺗـﻪ‪َ ْ ْ -‬‬ ‫ﺟﻠـﺖ ُ ْ َ ُ‬
‫ِ‬
‫اﳌﺴﺎﻛﲔ‪...‬‬ ‫ُ ِ‬
‫زﻣﺮة َ‬‫َْ‬
‫ﻛﺘﺎﺑـﻪ »إرواء اﻟﻐﻠﻴـﻞ«‬ ‫اﻷﻟﺒـﺎﲏ ﰲ ِ‬
‫ﱡ‬ ‫اﻹﻣﺎم‬
‫ُ‬ ‫ﺻﺤﺤﻪ ُ‬
‫ﺷﻴﺨﻨﺎ‬ ‫ﴍﻳﻒ ﱠ َ ُ‬ ‫ٌ‬ ‫ﻧﺒﻮي‬
‫ﺣﺪﻳﺚ ﱞ‬ ‫ٌ‬ ‫وﰲ ﻫﺬا اﳌﻌﻨﻰ‬
‫ﻣﻄﺒﻮع ‪ً -‬‬
‫ﻗﺪﻳﲈ‪.-‬‬ ‫ٌ‬ ‫اﻟﺘﻌﻠﻴﻘﺔ اﻷﻣﻴﻨﺔ‪- «...‬وﻫﻮ‬ ‫ﺑﻌﻨﻮان‪ » :‬ﱠ ْ‬ ‫ﺟﺰء« ُ‬ ‫ﲣﺮﳚﻪ » ُ ْ ٌ‬ ‫ِ‬ ‫)رﻗﻢ‪ -(٨٦١:‬وﱄ ﰲ‬
‫آﺧﺮ‪!-‬‬ ‫ٍ‬ ‫وﻏﻤﺰا ‪َ َ -‬‬
‫ﻧﺒﺰا َ َ ْ ً‬ ‫ِ‬
‫اﻟﻜﻠﻤﺔ َ ْ ً‬ ‫ِ‬
‫ﻳﻄﻠﻖ َﻫﺬه َ َ َ‬ ‫ِ‬ ‫ِ‬
‫اﻟﺒﻌﺾ( ُ ْ ُ‬ ‫وإن َ َ‬‫َِْ‬
‫وﺟﻪ َ َ‬ ‫ﻋﲆ َ ْ‬ ‫ﻛﺎن ) َ ْ ُ‬
‫ﻋـﲆ َ ِ‬ ‫ِ‬ ‫ِ‬ ‫اﳉﻮزي ِﰲ » ُاﳌﻨ َ َ‬ ‫اﺑﻦ َ ْ ِ‬
‫ﻋـﺎدة‬
‫َ‬ ‫اﻟﺒﻐﺪادي ِﺑـ » َ ْ‬
‫اﳉـﺮي َ َ‬ ‫اﳋﻄﻴﺐ َ ْ َ ﱠ‬ ‫ْﺘﻈﻢ« )‪َ َ (٢٦٧/٨‬‬ ‫اﻧﺘﻘﺪ ْ ُ‬ ‫وﻗﺪ ْ َ َ‬ ‫)‪َ َ (٣‬‬
‫ذﻟﻚ ِ َ ِ‬ ‫واﻟﺘﻌﺪﻳﻞ(!«؛ ﱢ ً ِ‬ ‫اﳌﺤﺪﺛﲔ ِﰲ )اﳉﺮح ﱠ ِ‬ ‫َﻋﻮام ُ ﱢ ِ‬
‫ﺑﺠﺮح‪.«..‬‬‫ﻟﻴﺲ ِ َ ْ ٍ‬‫ﳚﺮﺣﻮن َﻣﺎ َ ْ َ‬
‫ﻓﺈﳖﻢ ُ َ ﱢ ُ َ‬ ‫ﺑﻘﻮﻟﻪ‪ ِ َ ...» :‬ﱠ ُ‬ ‫ﻣﻌﻠﻼ َ َ ْ‬ ‫َُ‬ ‫َْ َ ْ‬ ‫ّ َ‬
‫ِ‬
‫اﻻﺧـﺘﻼف ِﰲ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺳﻮاء َ َ َ‬ ‫ِ‬ ‫ِ‬
‫أﺻﺎب!‪ِ -‬إﻻﱠ ِ َ َ ِ‬
‫ﺑـﺴﺒﺐ ْ‬ ‫أﺧﻄﺄ ِﰲ َ ْﻧﻘﺪه َ ْأم َ َ َ‬ ‫اﳉﻮزي ‪ٌ َ -‬‬ ‫ﱢ‬ ‫ذﻟﻚ ﻋﻨ َْﺪ اﺑﻦ‬ ‫وﻣﺎ َ َ‬ ‫ﻠﺖ‪َ َ :‬‬ ‫ُﻗ ْ ُ‬
‫اﳌﻔﴪ(‪ْ َ ،‬أو َ ﱢ‬ ‫َُ ِ‬
‫رده‪...‬‬ ‫اﳉﺮح ُ َ ّ‬‫ﻗﺒﻮل ) َ ْ ِ‬
 ‫‪١٠٨‬‬

‫اﻟﺒﺪر( َﻋﺒﺪ ُ ِ‬ ‫ﻗﻮل ُ َ ِ‬ ‫وﻣﻨﻪ ‪ِ َ -‬‬

‫ِ‬
‫اﳌﺤﺴﻦ َ ﱠ‬
‫اﻟﻌﺒـﺎد‬ ‫ْ‬ ‫ْ‬ ‫اﻟﺸﻴﺦ ) َ ْ‬ ‫أﺳﺘﺎذﻧﺎ ﱠ‬
‫اﻟﻌﻼﻣﺔ ﱠ ْ‬ ‫ﲑا‪ُ-‬ﻫﻨﺎ‪ْ ُ ْ َ :-‬‬
‫أﺧ ً‬ ‫َ ُْ‬
‫ﳎﻤﻮع ِ ِ‬
‫رﺳﺎﺋﻠﻪ« )‪ َ ُ - (٢٦٠-٢٥٩/٤‬ﱢ ً‬
‫ﳏﺬرا‪:-‬‬ ‫ﺣﻔﻈﻪ اﷲُ‪ِ -‬ﰲ » َ ْ ُ َ‬
‫ُ‬ ‫اﻟﺒﺪر ‪-‬‬
‫َْ‬
‫اﻟﺰﻣﺎن ِﻣـﻦ‬ ‫ﺣﺼﻞ ِﰲ َﻫﺬا ﱠ َ‬ ‫اﻟﻨﺎس ِ َ ْ َ ِ‬
‫ﺑﺎﻷﺷﺨﺎص‪َ :‬ﻣﺎ َ َ َ‬ ‫ﺑﺪﻋﺔ ْ ِ َ ِ‬
‫اﻣﺘﺤﺎن ﱠ ِ‬ ‫وﻗﺮﻳﺐ ِﻣﻦ ِ ْ ِ‬
‫»َ َِ ٌ ْ َ‬
‫اﻟﺴﻨﺔ َ َ ْ ِ ِ ِ‬
‫وﺗﺒﺪﻳﻌﻬﻢ‪،‬‬ ‫أﻫﻞ ﱠ ِ‬
‫ﻣﻦ َ ْ ِ ﱡ‬
‫ﺑﻌﺾ ِ ْ ِ ِ ِ‬
‫إﺧﻮاﳖﻢ ْ‬ ‫ﺠﺮﻳﺢ َ ْ ِ َ‬
‫أﻫﻞ ﱠ ِ‬
‫اﻟﺴﻨﺔ ﺑَِﺘ ْ ِ ِ‬ ‫ِ ِ ِ ٍ ِ ٍ ِ‬
‫ْاﻓﺘﺘﺎن َﻓﺌﺔ َﻗﻠ َﻴﻠﺔ ﻣﻦ َ ْ ِ ﱡ‬
‫ﻣﻨﻬﻢ‪.‬‬ ‫ﻟﻄﺮﻳﻖ ِ َ ِ ِ‬ ‫وﻗﻄﻊ ِ َ ِ ِ‬
‫ﺑﻴﻨﻬﻢ‪ٍ ْ َ َ ،‬‬ ‫ﻫﺠﺮ‪ٍ ُ َ َ َ ،‬‬ ‫ﻣﻦ َ ْ ٍ‬ ‫ﻋﲆ َ ِ َ ِ‬
‫ﺗﺮﺗﺐ َ َ‬
‫اﻹﻓﺎدة ْ ُ‬ ‫َ‬ ‫وﺗﻘﺎﻃﻊ َ ْ َ ُ‬ ‫ذﻟﻚ ْ‬ ‫وﻣﺎ َ َ ﱠ َ‬ ‫ََ‬
‫ﻋـﲆ َﻇـﻦ)‪ (١‬ﻣـﺎ َﻟـﻴﺲ ِ ِ ْ ٍ‬ ‫ﻳﻜـﻮن ِ‬ ‫واﻟﺘﺒﺪ ِ‬ ‫ِ‬ ‫َ َِ َ‬
‫ﺑﺒﺪﻋـﺔ‬
‫َ‬ ‫ْ َ‬ ‫ﱢ َ‬ ‫ﻣﺒﻨﻴـﺎ َ َ‬‫ﻣﻨﻪ َﻣـﺎ َ ُ ُ َ ْ‬ ‫ﻳﻊ ْ ُ‬ ‫وذﻟﻚ ﱠ ْ ِ ُ‬
‫اﻟﺘﺠﺮﻳﺢ َ ﱠ ْ ُ‬
‫ﺑﺪﻋﺔ!« )‪.(٢‬‬ ‫ِْ َ ً‬
‫ﻓﺈﻧﻪ »ﻣﺎ ِﻣﻦ َ ِ ِ‬ ‫ََ ِ‬
‫ﻣـﻊ َ ﱠ ُ‬
‫أﻧـﻪ ﻻَ‬ ‫ﻋﻠﻴﻬﺎ‪َ َ ،‬‬ ‫أﻗﻮال َ َ َ ٌ‬
‫وأﻓﻌﺎل ﻻَ ُ ﱠ َ ُ‬
‫ﻳﺘﺒﻊ َ َ ْ َ‬ ‫ﻣﻦ َ ُﻟﻪ َ ْ َ ٌ‬‫اﻷﺋﻤﺔ ِإﻻﱠ َ ْ‬ ‫ﱠ‬ ‫وﻋﻠﻴﻪ؛ َ ِ ﱠ ُ َ َ‬ ‫َ ْ‬
‫َُ ﱡ‬
‫ﻳﺬم َ َ ْ َ‬
‫ﻋﻠﻴﻬﺎ‪.‬‬
‫واﻟـﺴﻨﺔ‪ْ َ ،‬‬
‫ﺑـﻞ‬ ‫ﳐﺎﻟﻔﺘﻬﺎ ِ ْ ِ َ ِ‬
‫ﻟﻠﻜﺘـﺎب َ ﱡ ﱠ‬ ‫ﻳﻌﻠﻢ ‪ً ْ َ -‬‬
‫ﻗﻄﻌﺎ‪ُ َ َ ُ -‬‬ ‫اﻷﻗﻮال واﻷَ ْ ُ ِ‬
‫ﻓﻌﺎل ﱠاﻟﺘﻲ َﱂ ْ ُ ْ َ ْ‬ ‫َ‬ ‫وأﻣﺎ َ ْ َ ُ َ‬ ‫ََﱠ‬
‫واﻹﻳـﲈن‪ِ ِ َ :‬‬ ‫أﻫﻞ ِ ْ ِ‬ ‫اﻟﺘﻲ َ َ َ ِ‬ ‫ِ ِ‬
‫اﻻﺟﺘﻬﺎد ﱠ ِ‬ ‫ِﻫﻲ ِﻣﻦ ِ ِ‬
‫ﻓﻬـﺬه ُ ُ ُ‬
‫اﻷﻣـﻮر َ ْ‬
‫ﻗـﺪ‬ ‫َ‬ ‫اﻟﻌﻠﻢ َ ِ َ‬ ‫ﻓﻴﻬﺎ َ ْ ُ‬
‫ﺗﻨﺎزع َ‬
‫َ‬ ‫ﻣﻮارد ْ َ‬ ‫َ‬ ‫َ‬
‫ِ‬
‫ﻳﻤﻜﻨـﻪ َ ْ‬ ‫ِ‬ ‫ﺑـﲔ اﷲُ َﻟـﻪ ا ﱠ ِ‬ ‫ﻋﻨﺪ َ ْ ِ‬ ‫ﺗﻜﻮن َ ْ ِ ﱠ ً‬
‫ﻗﻄﻌﻴﺔ)‪َ ْ ِ (٣‬‬
‫أن ُ ْ ِ َ‬
‫ﻳﻠـﺰم‬ ‫ﻟﻜﻨـﻪ ﻻَ ُ ْ ُ ُ‬
‫ﻓﻴﻬـﺎ‪ َ ،‬ﱠ ُ‬ ‫ﳊـﻖ َ‬ ‫ُ َ‬ ‫ﻣﻦ َ ﱠ َ‬
‫ﺑﻌﺾ َ ْ‬ ‫َ ْ ُ‬
‫ﻳﺒﻦ َُﳍﻢ«‪.‬‬ ‫وﱂ ْ َ ِ ْ‬ ‫اﻟﻨﺎس)‪َ ِ (٤‬ﺑﲈ َ َ‬
‫ﺑﺎن َ ُﻟﻪ َ َ‬ ‫ﱠ َ‬

‫ﺗﻨﺒﻪ!‬
‫)‪ (١‬ﱠ‬
‫ﻣﺒﺪﻋﺎ!‬ ‫ﻇﻦ ﻣﺎ ﻟﻴﺲ ِ ُ َ ﱢ ٍ‬
‫ﺑﻤﺒﺪع ُ َ ﱢ ً‬ ‫)‪ (٢‬أو ﱢ‬
‫ﺸﺪ ﳍﺎ ﱠ ْ ُ‬
‫اﻟﺮﺣﻞ‪:-‬‬ ‫ﺗﻨﺒﻪ ﳍﺬه اﻟﻔﺎﺋﺪة اﻟﺮاﺋﺪة ‪-‬اﻟﺘﻲ ُﻳ َ ﱡ‬ ‫)‪ (٣‬ﱠ‬
‫ِ‬
‫ﺻﺎﺣﺒﻬﺎ‪ ،‬وﻻ ُ ْ ِ ُ‬
‫ﻳﻠﺰم ِﲠﺎ‪...‬‬ ‫ﻣﺴﺄﻟﺔ ) ﱠ ٌ‬
‫ﻗﻄﻌﻴﺔ( ﻋﻨﺪ‬ ‫ٌ‬
‫اﻟﻌﻠﻤﻴﺔ اﳌﻨﻀﺒﻄﺔ؟!‬
‫ﱠ‬ ‫اﳌﻠﺰم ﺑﲈ )ﻟﻴﺲ ﻗﻄﻌﻴﺎ(؟! وأﻳﻦ ﻫﻮ ذا ِﻣﻦ اﻟﺘﺄﺻﻴﻼت‬ ‫ﺷﺄن ُ ِ ِ‬
‫ﻳﻜﻮن ُ‬ ‫ُ‬ ‫ﻓﻜﻴﻒ‬
‫َ‬
‫ِ‬ ‫ِ‬
‫وﳛﺸﺪ ﻟﻪ؛ ﻟﻜﻦ‪ :‬ﺑﺪون إﻟﺰام! ‪ْ َ -‬أو َ‬
‫ﺧﺼﺎم‪!-‬‬ ‫وﻳﺪاﻓﻊ ﻋﻨﻪ‪َ ُ ،‬‬
‫َ‬ ‫ﻳﺮاه ﺣﻘﺎ‪،‬‬
‫ﻳﻨﺘﴫ ﳌﺎ ُ‬
‫َ‬ ‫ﻣﺎﻧﻊ ﻣﻦ أن‬‫ﻧﻌﻢ؛ ﻻ َ‬
‫ﺗﻘﺪم )ص‪.(٧٤‬‬ ‫وﻗﺎرن ﺑﲈ ﱠ‬‫ِ‬
‫)‪َ (٤‬ﺗﻨ َّﺒﻪ!‬
‫‪١٠٩‬‬

‫اﻟﻔﺘﺎوى« )‪.(٣٨٤-٣٨٣/١٠‬‬ ‫ﻛﲈ ِﰲ » َ ْ ُ‬

‫ﳎﻤﻮع َ َ َ‬ ‫ََ‬
‫ُْ ُ‬
‫ﻗﻠﺖ‪:‬‬

‫اﳊـﻖ َ ْ َ‬
‫ﻏـﲑ‬ ‫اﻟﻜﻼم َ ْ َ‬
‫اﻟﻌـﺪل ﱠ‬ ‫ﻓﻴﺠﻌﻞ َﻫﺬا َ َ َ‬ ‫ﻣﺆول!‪َ َ ْ َ َ -‬‬‫ﻣﻌﱰض ‪ْ َ -‬أو ُ َ ﱢ ٌ‬ ‫وﺣﺘﻰ ﻻَ َ ْ ِ َ‬
‫ﻳﺄﰐ ُ ْ َ ِ ٌ‬ ‫َ َﱠ‬
‫اﳉﺮح ﱠ ِ‬ ‫ﺷﺎﻣﻞ ِ َ ِ‬
‫َ ِ ٍ‬
‫ﺷﻴﺦ ِ ْ َ ِ‬
‫اﻹﺳـﻼم‬ ‫ﻋﻦ َ ْ ِ‬
‫أﻧﻘﻞ َ ْ‬ ‫واﻟﻜﻼم ِﰲ ) ﱢ َ‬
‫اﻟﺮﺟﺎل(‪ُ ُ ْ َ :‬‬ ‫واﻟﺘﻌﺪﻳﻞ(‪ِ َ َ َ ،‬‬ ‫ﻟﺒﺎب ) َ ْ ِ َ ْ‬
‫ﺋﻤﺔ َ ْ َ‬ ‫ِ‬ ‫ﻗﻮﻟﻪ ِﰲ » َ ْ‬ ‫اﺑﻦ َ ِ َ ِ‬
‫اﻷﻋﻼم« )ص‪:(٧‬‬ ‫اﳌﻼم َﻋﻦ اﻷَ ﱠ‬ ‫رﻓﻊ َ َ‬ ‫رﲪﻪ اﷲ‪ُ َ ْ َ -‬‬ ‫ْ ِ ْ ﱠ‬
‫ﺗﻴﻤﻴﺔ ‪ُ َ َ -‬‬
‫واﻻﺧﺘﻼف‪ُ ْ ِ -‬‬
‫ﻣﺜـﻞ َﻣـﺎ‬ ‫اﻹﲨﺎع ِ ْ ِ‬
‫ﻣﻦ ِ ْ َ ِ َ‬
‫وأﺣﻮاﳍﻢ ِﰲ َذﻟِ َ ِ‬
‫ﻚ‪َ -‬‬ ‫ﲈء ِ َ ِ‬
‫ﺑﺎﻟﺮﺟﺎل ‪َ ْ َ َ -‬‬‫ﱢ‬
‫وﻟﻠﻌﻠ ِ‬ ‫ِ‬
‫» َ ْ ُ ََ‬
‫اﻟﻌﻠﻢ ِﰲ ُ ُ ِ ِ‬
‫ﻋﻠﻮﻣﻬﻢ«‪.‬‬ ‫أﻫﻞ ِ ْ ِ‬ ‫ﻣﻦ َ ِ ِ‬
‫ﺳﺎﺋﺮ َ ْ ِ‬ ‫َِ ِ ِ ِ‬
‫ﻟﻐﲑﻫﻢ ْ‬ ‫ْ‬
‫ِ‬
‫ﻋﺒﺪ اﻟﻌﻈﻴﻢ ُ ْ ِ ّ‬
‫اﳌﻨﺬري ﰲ »ﺟـﻮاب أﺳـﺌﻠﺔ ﰲ اﳉـﺮح واﻟﺘﻌـﺪﻳﻞ«‬ ‫ُ‬
‫اﳊﺎﻓﻆ ُ‬ ‫وﻗﺎل‬
‫)ص‪:(٨٣‬‬

‫ـﺪﺛﲔ[ ﻛــﺎﺧﺘﻼف اﻟﻔﻘﻬــﺎء؛ ُﻛـ ﱡ‬

‫ـﻞ ذﻟــﻚ ﻳﻘﺘــﻀﻴﻪ‬ ‫ـﺘﻼف ﻫــﺆﻻء ]اﳌﺤـ ﱢ‬
‫»واﺧـ ُ‬
‫أن ذﻟـﻚ َ ْ َ‬
‫اﻟﻘـﺪر‬ ‫اﺟﺘﻬـﺪ ﰲ‪ :‬ﱠ‬
‫َ‬ ‫ٍ‬
‫ﺷﺨﺺ‪،‬‬ ‫ﺑﺠﺮح‬ ‫اﳊﺎﻛﻢ إذا ُ ِ َ‬
‫ﺷﻬﺪ ﻋﻨﺪه َ ْ ِ‬ ‫َ‬ ‫ﻓﺈن‬
‫اﻻﺟﺘﻬﺎد‪ ،‬ﱠ‬
‫ُ‬
‫ُ َﱢٌ‬
‫ﻣﺆﺛﺮ أم ﻻ؟‬

‫ﺟـﺮح؛‬ ‫ﺷﺨﺺ‪َ ِ ُ ،‬‬

‫وﻧﻘﻞ إﻟﻴﻪ ﻓﻴﻪ َ ْ ٌ‬ ‫ٍ‬ ‫ِ‬
‫ﺑﺤﺪﻳﺚ‬ ‫اﻻﺣﺘﺠﺎج‬
‫َ‬ ‫ﱢ ُ‬
‫اﳌﺤﺪث إذا أراد‬ ‫وﻛﺬﻟﻚ‬
‫اﺟﺘﻬﺪ ﻓﻴﻪ‪ :‬ﻫﻞ ﻫﻮ ُ َ ﱢ‬
‫ﻣﺆﺛﺮ أم ﻻ؟‬ ‫َ‬
‫اﳉـﺮ ِح َ َ ِ ِ‬
‫وﻋﺪﻣـﻪ‪ ،‬وﰲ‬ ‫ﺟﺮﺣـﺎ‪ ،‬وﰲ ﺗﻔـﺴﲑ َ ْ‬
‫ﻳﻜـﻮن َ ْ ً‬
‫ُ‬ ‫ﻋﻨـﺪه ﻓـﻴﲈ‬
‫اﻟﻜﻼم َ ُ‬
‫ُ‬ ‫وﳚﺮي‬
‫اﻟﻌﺪد ﰲ ذﻟﻚ ‪-‬ﻛﲈ ﳚﺮي ﻋﻨﺪ اﻟﻔﻘﻴﻪ‪.-‬‬ ‫ْ ِ ِ‬
‫اﺷﱰاط َ َ‬

‫ﻣـﺸﺎﻓﻬﺔ‪ ،‬أو ِ ً‬
‫ﻧـﺎﻗﻼ ﻟـﻪ‬ ‫ﻟﻠﻤﺤـﺪث ُ َ َ ً‬
‫ﱢ‬ ‫اﳉﺎرح ُ ْ ِ ً‬
‫ﳐﱪا ﺑﺬﻟﻚ‬ ‫ُ‬ ‫َ‬
‫ﻳﻜﻮن‬ ‫ﺑﲔ ْ‬
‫أن‬ ‫وﻻ َ ْ َ‬
‫ﻓﺮق َ‬
‫أﻋﻠﻢ‪.«-‬‬ ‫ﻋﺰ َ ﱠ‬ ‫ِ‬ ‫ﻋﻦ ِ‬
‫وﺟﻞ‪ُ -‬‬ ‫ﺑﻄﺮﻳﻘﻪ ‪-‬واﷲُ ‪ -‬ﱠ‬ ‫ﻏﲑه‬
 ‫‪١١٠‬‬

‫ِ‬ ‫اﻟﱰﻣﺬي ِﰲ » ِ َ‬
‫ِِ‬ ‫ﻌﻞ َ ﱠ ِ‬
‫اﻟﺼﻐﲑ«‬
‫اﻟﻌﻠﻞ ﱠ‬ ‫ﻗﺎل ا ِ َ ُ‬
‫ﻹﻣﺎم ﱢ ْ ﱡ‬ ‫ﻣﻦ َﻫﺬا ‪-‬وذاك‪َ -‬‬‫أﺟﻞ ْ‬ ‫وﻟ َ ﱠ َ‬‫ﻗﻠﺖ‪َ َ :‬‬
‫ُْ ُ‬
‫ﻣﻠﺤﻖ ِﺑـ » َ ِ‬
‫ﺳﻨﻨﻪ«(‪:‬‬ ‫)‪ٌ َ ْ ُ -٧٥٦/٥‬‬
‫ُ‬

‫اﺧﺘﻠﻔـﻮا ِﰲ‬
‫ﻛـﲈ ْ َ َ ُ‬ ‫اﻟﻌﻠـﻢ ِﰲ َ ْ ِ ِ‬
‫أﻫﻞ ِ ِ‬‫ﻣﻦ َ ْ ِ‬‫اﺧﺘﻠﻒ َ ِ ُ ِ‬
‫وﻗﺪ ْ َ َ َ‬‫»َ َ‬
‫اﻟﺮﺟـﺎل؛ َ َ‬
‫ﺗـﻀﻌﻴﻒ ﱢ َ‬ ‫اﻷﺋﻤﺔ ْ‬‫ﱠ‬
‫ﻣﻦ ِ ْ‬
‫اﻟﻌﻠﻢ«)‪.(١‬‬ ‫ﺳﻮى َ ِ َ ِ‬
‫ذﻟﻚ َ‬ ‫َ َ‬
‫ِ‬
‫اﻟﴪﺧــﴘ ‪ َ َ ُ -‬ﱠ‬ ‫ِ‬ ‫ورأﻳــﺖ ﱠ ِ‬
‫ﻟﻠﻌﻼﻣــﺔ ُ‬
‫ﺳــﻨﺔ‬
‫اﳌﺘــﻮﰱ َ َ‬ ‫اﻷﺻــﻮﱄ اﻟﻔﻘﻴــﻪ أﰊ ﺑﻜــﺮ ﱠ َ ْ ﱢ‬
‫ﱢ‬ ‫ُ‬
‫ِ‬ ‫ﺣﺴﻨﺎ ﰲ )اﳉﺮح ُاﳌﻔﴪ( ‪-‬ﱂ أره ِ ِ‬
‫ﻟﻐﲑه‪ ،-‬ﻗـﺎل ﰲ » ُ ُ‬
‫أﺻـﻮﻟﻪ«‬ ‫َُ‬ ‫ﱠ‬ ‫ﺗﻔﺼﻴﻼ َ َ ً‬
‫ً‬ ‫)‪٤٩٠‬ﻫـ(‪-‬‬
‫)‪:(٩/٢‬‬
‫ُ ِ‬
‫اﻟﺮواة؛ وذﻟﻚ ﻧﻮﻋﺎن‪:‬‬ ‫ﻳﻜﻮن ﻣﻦ أﺋﻤﺔ اﳊﺪﻳﺚ؛ ﻓﻬﻮ ﱠ ْ ُ‬
‫اﻟﻄﻌﻦ ﰲ ﱡ‬ ‫»وأﻣﺎ ﻣﺎ‬

‫ﻣﺒﻬﻢ‪ َ ُ ،‬ﱠ ٌ‬
‫وﻣﻔﴪ‪:‬‬ ‫ٌ‬
‫ﻳﺼﻠﺢ أن ﻳﻜﻮن)‪:(٢‬‬
‫ُ‬ ‫ً‬
‫ﻃﻌﻨﺎ‪ ،‬وﻣﺎ‬ ‫ﻳﻜﻮن‬
‫َ‬ ‫أن‬
‫ﻳﺼﻠﺢ ْ‬
‫ُ‬ ‫ِ‬
‫ﻧﻮﻋﺎن‪ :‬ﻣﺎ ﻻ‬ ‫ﺛﻢ ُ َ ﱠ‬
‫اﳌﻔﴪ‬ ‫ﱡ‬
‫ﺘﻬﺪ ﻓﻴﻪ‪ ،‬أو ُ ﱠ َ ٌ‬
‫ﻣﺘﻔﻖ ﻋﻠﻴﻪ)‪:(٣‬‬ ‫ﳎََ ٌ‬
‫ﻳﺼﻠﺢ ﻧﻮﻋﺎن‪ْ ُ :‬‬
‫ُ‬ ‫واﻟﺬي‬
‫ِ‬
‫ﺑﺎﻟﻨـﺼﻴﺤﺔ واﻹﺗﻘـﺎن‪ ،‬أو ﱠﳑـﻦ‬ ‫ﻣﺸﻬﻮر‬ ‫َ‬
‫ﻳﻜﻮن ﱠﳑﻦ ﻫﻮ‬ ‫أن‬ ‫ِ‬
‫ﻧﻮﻋﺎن‪ْ :‬‬ ‫ُﱠَ ُ‬
‫واﳌﺘﻔﻖ ﻋﻠﻴﻪ‬
‫ٌ‬
‫ﱡ ِ‬
‫ﺑﺎﻟﺘﻌﺼﺐ واﻟﻌﺪاوة‪:‬‬ ‫ﻣﻌﺮوف‬
‫ٌ‬ ‫ﻫﻮ‬

‫ﺟﺪال ‪ِ َ -‬ﳌﻦ ِ‬ ‫ﺳﲈن ُ ْ ِ‬

‫ﻛﻠﲈت ِ َ ٌ‬
‫وﻫﺬه َ ِ َ ٌ‬
‫)‪ِ ِ (١‬‬
‫ﻛﻞ ِ َ ٍ ْ َ‬
‫ﻋﻘﻞ‪.-‬‬ ‫ﻋﻦ ُ ﱢ‬
‫ﺗﻐﻨﻲ َ ْ‬ ‫َ َ‬
‫وإﻗﺮار‪.‬‬
‫ٌ‬ ‫ﻧﻘﻞ ﳍﺬه اﻟﻜﻠﻤﺔ‪،‬‬ ‫أﻳﻀﺎ‪ٌ -‬‬
‫وﰲ »ﺟﻮاب اﳊﺎﻓﻆ اﳌﻨﺬري« )ص‪ً - (٦٥‬‬
‫وأﻛﱪ ْ ِ‬ ‫ِ‬ ‫وﻫﻮ ‪ِ َ َ ِ -‬‬
‫ﺗﺄﻳﻴﺪ‪.‬‬ ‫أﻋﻈ ُﻢ َ ْﺗﺄﻛﻴﺪ‪ُ َ ْ َ َ ،‬‬
‫اﳊﻖ‪َ ْ َ -‬‬
‫ﻟﻜﻼﻣﻲ َ ﱢ‬ ‫ﺟﺎﻣﻊ ﻓﺮﻳﺪ؛ َ ُ َ‬
‫ٌ‬ ‫ٌ‬
‫ﺗﺄﺻﻴﻞ‬ ‫)‪ (٢‬وﻫﺬا‬
‫اﳊﻤﺪ‪.-‬‬
‫ُ‬ ‫ﺣﻮﻟﻪ ‪-‬وﷲ‬ ‫ﻋﲔ ﻣﺎ ُ َ ْ ِ ُ‬
‫ﻧﺪﻧﺪن َ ُ‬ ‫)‪ (٣‬وﻫﺬا َ ْ ُ‬
‫‪١١١‬‬

‫ﻷن اﻟﻌﺪاﻟـﺔ ‪ِ ِ -‬‬

‫ﺑﺎﻋﺘﺒـﺎر‬ ‫ﺟﺮﺣﺎ؛ ﱠ‬
‫ً‬ ‫اﻟﻄﻌﻦ ُ ْ َ ُ‬
‫اﳌﺒﻬﻢ؛ ﻓﻬﻮ ﻋﻨﺪ اﻟﻔﻘﻬﺎء ﻻ ﻳﻜﻮن‬ ‫ُ‬ ‫ﻓﺄﻣﺎ‬
‫ﱠ‬
‫ﺧﺼﻮﺻﺎ َﻣﻦ ﻛﺎن ِﻣﻦ اﻟﻘﺮون اﻟﺜﻼﺛﺔ‪.-‬‬
‫ً‬ ‫ﻟﻜﻞ ﻣﺴﻠﻢ ‪-‬‬ ‫ﺛﺎﺑﺘﺔ ﱢ‬‫اﻟﺪﻳﻦ‪ٌ َ -‬‬ ‫ﻇﺎﻫﺮ ﱢ‬

‫أﺿـﻴﻖ ِﻣـﻦ رواﻳـﺔ اﳋـﱪ‬

‫ُ‬ ‫أن ﱠ‬
‫اﻟـﺸﻬﺎدة‬ ‫ﻣﺒﻬﻢ؛ أﻻ َﺗـﺮى ﱠ‬ ‫ﻳﱰك ذﻟﻚ ْ ٍ‬
‫ﺑﻄﻌﻦ ُ ْ َ ٍ‬ ‫ﻓﻼ ُ ْ َ ُ‬
‫ﰲ ﻫﺬا؟!‬

‫ﻳﻜﻮن َ ً‬
‫ﺟﺮﺣﺎ‪...‬‬ ‫ُ‬ ‫اﳌﺒﻬﻢ ِﻣﻦ ُ ﱠ َ‬
‫اﳌﺪﻋﻰ ﻋﻠﻴﻪ ﻻ‬ ‫اﻟﻄﻌﻦ ُ ْ َ ُ‬
‫ﺛﻢ ﱠ ْ ُ‬
‫ُﱠ‬
‫اﳉﺮح ‪ً -‬‬
‫أﻳﻀﺎ‪.«...-‬‬ ‫ﻃﻌﻨﺎ ﻻ ُ ِ ُ‬
‫ﻳﻮﺟﺐ َ ْ َ‬ ‫ﻳﻜﻮن ً‬
‫َ‬ ‫ﴪ اﻟﺬي ﻻ ُ ُ‬
‫ﻳﺼﻠﺢ ْ‬
‫أن‬ ‫َُ‬
‫واﳌﻔ ﱠ ُ‬
‫إﱃ أن ﻗﺎل‪:‬‬

‫ﳑـﻦ ﻫـﻮ‬ ‫ﻓـﺈن َ َ َ‬

‫ﺣـﺼﻞ ﱠ ْ‬ ‫ﻟﻠﺠـﺮح؛ ْ‬ ‫ﻳﻜـﻮن ِ ً‬
‫ﻣﻮﺟﺒـﺎ َ ْ ِ‬ ‫ُ‬ ‫اﳌﻔـﴪ( ﺑـﲈ‬ ‫»وأﻣﺎ ﱠ ْ ُ‬
‫اﻟﻄﻌـﻦ ) ﱠ ُ‬
‫ٍ ِ ٍ‬ ‫ِ‬
‫ﺳﺒﺐ ﺑﺎﻋﺚ ﻟـﻪ ﻋـﲆ اﻟﻌـﺪاوة‪-‬؛ ﱠ ُ‬
‫ﻓﺈﻧـﻪ ﻻ‬ ‫ﻟﻈﻬﻮر‬ ‫ﻣﺘﻬﻢ ﺑﻪ‬
‫ﺑﺎﻟﺘﻌﺼﺐ ‪-‬أو ُ ﱠ َ ٌ‬
‫ﱡ‬ ‫ﻣﻌﺮوف‬
‫ٌ‬
‫ُ ِ ُ‬
‫ﻳﻮﺟﺐ َ ْ‬
‫اﳉﺮ َح‪.‬‬

‫ﺑـﺒﻌﺾ اﻷﻫـﻮاء ُ ِ ﱠ‬
‫اﳌـﻀﻠﺔ ﰲ أﻫــﻞ‬ ‫ِ‬ ‫اﳌﻠﺤـﺪﻳﻦ ُ ﱠ ِ‬
‫واﳌﺘﻬﻤــﲔ‬ ‫ﻃﻌـﻦ ُ ْ ِ ِ‬
‫وذﻟـﻚ ﻧﺤـﻮ َ ْ ِ‬
‫َ‬
‫اﻟﺴﻨﺔ‪.(١) «...‬‬
‫ﱡ ﱠ‬

‫*****‬

‫ٍ‬ ‫ِ‬
‫اﳌﻌﺎﴏة‪ُ ِ َ «-‬‬ ‫اﳉﺮح ﱠ ِ‬ ‫ﻟﺘﻄﺒﻴﻘﺎت ) ِ ْ‬
‫اﻟﻨﺎﴏة ِ َ ْ ِ َ ِ‬
‫ِ‬ ‫ﻛﺘﺎﰊ » َ ِ ُ‬
‫وﰲ ِ َ ِ‬‫)‪ِ َ (١‬‬
‫ﺑﻴـﺎن‪،‬‬
‫ﻣﺰﻳﺪ َ َ‬ ‫واﻟﺘﻌﺪﻳﻞ( ‪َ َ ُ -‬‬
‫ﻋﻠﻢ َ ْ َ ْ‬ ‫اﻟﻘﻮاﻋﺪ ﱠ َ‬
‫وﻋﺪﻳﺪ َ ِ َ ٍ‬
‫أﻣﺜﻠﺔ‪.‬‬ ‫ِ‬
‫َ َ ُ ْ‬
 ‫‪١١٢‬‬

‫‪ ‬‬
‫وﺗﻐـــﲑ ُ ُ‬ ‫ِ‬ ‫ِ‬
‫وﻫـــﻲ ‪َ-‬واﷲ‪ٌ َ -‬‬
‫اﻟﻌﻘـــﻮل‪،‬‬ ‫اﻟـــﺼﺪور‪ َ ُ َ ،‬ﱢ ُ‬
‫ﱡ ُ‬ ‫ﺗـــﻮﻏﺮ‬
‫ُ‬ ‫آﻓـــﺔ ُ ْ َ‬
‫ﻛـــﱪى‪ُ ،‬‬ ‫َ‬ ‫َ‬
‫ﺐ ﱡ ُ‬
‫اﻟﺴﻠﻮك‪..‬‬ ‫َِْ‬
‫وﺗﻘﻠ ُ‬ ‫َ‬

‫ﻗﻴﻞ َ ِ ً‬
‫ﻗﺪﻳﲈ‪:‬‬ ‫اﻟﺒﺎب؛ ِإﻻﱠ َﻣﺎ ِ َ‬ ‫ﺣﺎل ﱠ ِ ِ‬
‫اﻟﺪاﺧﻞ َﻫﺬا َ‬ ‫أﺧﺸﻰ( َ ْ‬
‫أن ﻻَ َ ُ َ‬
‫ﻳﻜﻮن َ ُ‬ ‫َو) َ ْ َ‬

‫ﻃﻮل ُ ْ ِ َ‬
‫ﻋﻤﺮﻧﺎ‬ ‫ﻣﻦ َ ْ ِ َ‬
‫ﺑﺤﺜﻨﺎ ُ َ‬ ‫وﱂ َ َ ِ ْ ِ‬
‫ﻧﺴﺘﻔﺪ ْ‬ ‫َ َْ ْ‬
‫ﻴﻪ ِ َ‬
‫ﻗﻴﻞ َ َ ُ‬
‫وﻗﺎﻟﻮا!‬ ‫ﻤﻌﻨﺎ ﻓِـ ِ‬ ‫ﺳﻮى َ ْ‬
‫أن َﺟـ َ ْ َ‬ ‫َ‬
‫ِ‬

‫ﻃﻼب ِ ْ‬
‫اﻟﻌﻠﻢ‬ ‫أﻫﻞ ِ ْ‬
‫اﻟﻌﻠﻢ‪ْ َ ،‬أو ُ ﱠ ِ‬ ‫واﻟﻐﻤﺰ ِ َ ْ ِ‬
‫ﺑﺒﻌﺾ َ ْ ِ‬ ‫ﺳﻤﻌﺖ ﱠ ْ َ‬
‫اﻟﻄﻌﻦ َ َ ْ َ‬ ‫ﻣﺮة َ ِ ْ ُ‬‫وﻛﻢ ِﻣﻦ ٍ‬
‫‪ َ ْ ْ َ َ ...‬ﱠ‬
‫اﳉـﻮاب‪:‬‬ ‫ِ‬
‫أﺗﺜﺒـﺖ َ ْ َ ْ ُ‬
‫وأﺳـﺘﻌﻠﻢ؛ َ ُ ُ‬
‫ﻳﻜـﻮن َ ُ‬ ‫ﻛﻨـﺖ َ َ َ ﱠ ُ‬ ‫ﺑﻌﺾ أﻓﺎﺿﻞ اﳌﺸﺎﻳﺦ!‪-‬؛ َﻓ َ ﱠ‬
‫ﻠـﲈ ُ ْ ُ‬ ‫ِ ِ‬ ‫‪ِ -‬ﻣﻦ‬
‫ﺛﻘﺔ(! ‪-‬أو ﻧﺤﻮ ﻫﺬا اﻟﻜﻼم‪!-‬‬ ‫وﻫﻮ ِ َ ٌ‬ ‫ﺣﺪﺛﻨﺎ ُ َ ٌ‬
‫ﻓﻼن‪َ ُ َ ،‬‬ ‫)َ ﱠَ‬

‫‪ ...‬ﺛﻢ إذا ﺑﻪ‪ :‬ﺑﻼ ِﺧﻄﺎم! وﻻ ِزﻣﺎم!!‬

‫وﻗﺪ ﻗﻴﻞ ‪ً -‬‬

‫ﻗﺪﻳﲈ‪:-‬‬

‫رواﲥﺎ‬ ‫ِ‬
‫اﻷﺧﺒﺎر ﱠإﻻ ُ ُ‬ ‫ﻏﻮاﲥﺎ وﻣﺎ ُ‬
‫آﻓﺔ‬ ‫ِ‬
‫اﻷﺧﻴﺎر ﱠإﻻ ُ ُ‬ ‫ﻓﲈ ُ‬
‫آﻓﺔ‬

‫اﺟﺘﻤﻌﺎ؟!!‬
‫‪ ...‬ﻓﻜﻴﻒ إذا ْ َ َ َ‬

‫اﻟـﺒﻼء‬
‫َ‬ ‫وﻏﲑﻧـﺎ‪ِ -‬ﻣـﻦ أﻫـﻞ اﻟﺘﺤـﺮﻳﺶ واﻟﺘـﺸﻮﻳﺶ!!‬
‫ﻋﺎﻧﻴﻨﺎ ‪ُ -‬‬
‫وﻛﻢ ‪-‬وﻛﻢ‪َ ْ َ -‬‬
‫ِ‬ ‫ِ‬
‫اﻟﺒﻼء!!‬ ‫َْ‬
‫ﺗﻠﻮ‬
‫‪١١٣‬‬

‫ِ‬ ‫ِ‬ ‫ِ‬

‫اﻟﻨـﺎﴐة«‬ ‫اﻟـﺴﻌﺪي ِﰲ » ﱢ‬
‫اﻟﺮﻳـﺎض ﱠ َ‬ ‫اﻟﺮﲪﻦ ﺑﻦ َﻧـﺎﴏ ﱠ ْ‬
‫ﻋﺒﺪ ﱠ ْ َ‬
‫اﻟﺸﻴﺦ َ ْ ُ‬ ‫َ َ‬
‫ﻗﺎل َ ﱠ َ ُ‬
‫اﻟﻌﻼﻣﺔ ﱠ ْ ُ‬
‫)ص‪:(٢٠٩‬‬
‫ﺑـﺒﻌﺾ‪ُ ،‬ﺛـﻢ ِ‬ ‫اﻟﻨﺎس)‪ِ ِ ْ َ (١‬‬ ‫ﻗﺒﻮل َ ْ ِ‬ ‫اﻟﻔﺎﺣﺶ َ ِ ِ‬
‫اﻟﻐﻠﻂ َ ِ ِ‬‫» ِﻣﻦ َ َ ِ‬
‫ﺑﻌـﻀﻬﻢ ِ َ ْ ٍ ﱠ َ ْ‬
‫ﻳﺒﻨـﻲ‬ ‫ﻗﻮل ﱠ ِ‬ ‫اﳋﻄﺮ‪ُ ُ َ :‬‬ ‫َ‬
‫وﻣﺪﺣﺎ َ َ‬
‫وذﻣﺎ‪.‬‬ ‫وﺑﻐﻀﺎ‪ً ْ َ َ ،‬‬ ‫ِ‬
‫اﻟﺴﺎﻣﻊ ُﺣﺒﺎ َ ُ ْ ً‬ ‫َ ِ‬
‫ﻋﻠﻴﻪ ﱠ ُ‬ ‫َ ْ‬
‫ِ‬ ‫ﻣﻦ ُ ُ ٍ‬‫ﺣﺼﻞ ِﲠﺬا َ َ ِ‬
‫اﻟﻨﺪاﻣﺔ!‬
‫ﻋﺎﻗﺒﺘﻬﺎ ﱠ َ َ‬
‫ﺻﺎر َ َ ُ َ‬
‫أﻣﻮر َ َ‬ ‫اﻟﻐﻠﻂ ْ‬ ‫ﻓﻜﻢ َ َ َ َ‬
‫َ َ ْ‬
‫ﺑﺎﻟﻜﻠﻴﺔ!‬ ‫أﻣﻮرا ﻻَ َ ِ َ َ‬
‫ﺣﻘﻴﻘﺔ َﳍﺎ ِ ُ ﱢ ﱠ‬ ‫اﻟﻨﺎس ُ ً‬
‫ﻋﻦ ﱠ ِ‬‫اﻟﻨﺎس َ ِ‬ ‫وﻛﻢ َ َ َ‬
‫أﺷﺎع ﱠ ُ‬ ‫َ َْ‬
‫ﻋﲆ ) ِ‬
‫اﻟﺘﴪع‪.‬‬
‫وﻋﺪم ﱠ َ ﱡ‬
‫واﻟﺘﺤﺮز‪ُ َ َ َ ،‬‬ ‫اﻟﻌﺎﻗﻞ(‪ :‬ﱠ َ ﱡ ُ‬
‫اﻟﺘﺜﺒﺖ‪ َ ،‬ﱠ َ ﱡ ُ‬ ‫َ‬ ‫َ َ ِ ُ‬
‫ﻓﺎﻟﻮاﺟﺐ َ َ‬
‫ُ ِ‬
‫ورزاﻧﺘﻪ‪ُ ُ َ َ َ ،‬‬
‫وﻋﻘﻠﻪ«)‪.(٢‬‬ ‫اﻟﻌﺒﺪ‪ُ َ َ َ َ ،‬‬
‫دﻳﻦ َ ْ‬
‫ﻳﻌﺮف ُ‬ ‫َ َِ‬
‫وﲠﺬا ُ ْ َ‬
‫اﻟﻨﺎس!(‪-‬؛ ﻓﻜﺎن‬
‫ﺑﻌﺾ ﱠ‬ ‫ﻣﻦ ِ َ ِ‬
‫ﻗﺒﻞ ) َ ْ ِ‬ ‫ِ‬
‫ﻣﻦ َذﻟﻚ ‪ْ -‬‬
‫أﻣﺎﻣﻲ‪َ -‬ﳾء ِ ِ‬
‫ْ ٌ ْ‬
‫ﻣﺮة ‪ِ َ -‬‬
‫ﺣﺼﻞ َ ﱠ ً َ‬ ‫وﻟﻘﺪ َ َ َ‬
‫َََ ْ‬
‫ﻣﻨﺬ ِ ِ‬ ‫َِ ِ‬ ‫أﻋﺮف ِ ﱠ ِ‬ ‫ﻣﻨﻪ‪ -‬ﻟ ِ َ ْ ِ‬ ‫ِ‬
‫ﺳﻨﲔ‪-‬؛ َ ْ ُ‬
‫ﺣﻴﺚ ﻗﺎل ‪-‬ﻓﻴﻪ‪:-‬‬ ‫واﻟﺴﻠﻔﻴﺔ ‪ُ ْ ُ -‬‬
‫ﺑﺎﻟﺴﻨﺔ َ ﱠ ﱠ‬ ‫ﻣﻦ َ ْ ِ ُ ﱡ‬‫ﺒﻌﺾ َ ْ‬ ‫اﲥﺎم ‪ُ ْ -‬‬
‫ﱢَ ٌ‬
‫ٍ‬ ‫ﳚﺘﻤﻊ ﻣﻊ ﱠ ْ ِ‬
‫ِ‬ ‫ِ‬
‫واﺣﺪ ﻣﻨﻬﻢ‪!-‬‬ ‫اﺳﻢ‬
‫وذﻛﺮ َ‬ ‫اﻟﺘﻜ ِ ﱢ‬
‫ﻔﲑﻳﲔ ‪َ َ َ َ -‬‬ ‫وأﻧﻪ َ ْ َ ُ َ َ‬ ‫إﻧﻪ َ ْ ِ ﱞ‬
‫ﺗﻜﻔﲑي!!! َ َ ﱠ ُ‬ ‫ﱠُ‬

‫وﻏﲑ ِ َ ٍ‬
‫ِ‬ ‫اﻟﻘﺒﻮل( ﺑﲔ ِ َ ٍ‬ ‫ِ ِ‬ ‫)‪ِ (١‬‬
‫اﻧﺘﺒﻪ ‪-‬ﻳﺎ َ َ‬
‫ﺛﻘﺔ!‬ ‫ﺛﻘﺔ‬ ‫اﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻫﺬا ) َ ُ‬ ‫ﻳﻤﻴﺰ ﱠ ْ ُ‬
‫اﻟﺸﻴﺦ ﰲ‬ ‫رﻋﺎك اﷲُ‪-‬؛ َ َ ْ‬
‫ﻓﻠﻢ ُ َ ﱢ‬
‫وإﺣﻦ!!‬ ‫وﺑﻼء ِ َ‬
‫ٌ‬ ‫ﻣﻔﺎﺳﺪ ِ َ‬
‫وﳏﻦ‪،‬‬ ‫ُ‬ ‫ﺗﱰﺗﺐ ﻋﻠﻴﻪ‬ ‫ﻏﻠﻂ( ‪-‬ﺣﺘﻰ ِﻣﻦ ِ‬
‫اﻟﺜﻘﺔ‪ -‬ﱠ‬ ‫ﻳﻘﻊ ِﻣﻦ ) َ َ‬
‫ﻣﺸﲑا إﱃ ﻣﺎ ﻗﺪ َ َ ُ‬
‫ُ ً‬
‫ﺣﺒﺎن ِﰲ » َ ْ َ‬ ‫ِ‬
‫اﻟﻌﻘﻼء« )ص‪:(١١٩‬‬ ‫روﺿﺔ ُ َ‬ ‫اﺑﻦ ﱠ‬ ‫اﻹﻣﺎم ْ ُ‬‫ﻗﺎل ِ َ ُ‬
‫)‪َ َ (٢‬‬
‫ﺧﻔﻲ َ َ ِ‬‫ِ‬ ‫ﻟﻠﻌﺎﻗﻞ َ َ ﱡ ُ َ ِ‬ ‫ﳚﺐ ِ َ ِ ِ‬ ‫ﻼﻣﺎت ُ ِ ِ‬ ‫» ِﻣﻦ َﻋ َ ِ‬
‫اﳉـﻮاب‪،‬‬ ‫ﴎﻋـﺔ َ‬ ‫ﻋﻠﻴـﻪ َ ْ ُ ُ‬
‫أﻣـﺮه‪ُ َ ْ ُ :-‬‬ ‫ﻓﻴﻤﻦ َ َ ْ‬ ‫ﺗﻔﻘﺪﻫﺎ ‪َ -‬‬ ‫اﳊﻤﻖ ﱠاﻟﺘﻲ َ ِ ُ‬ ‫ْ‬ ‫َ‬ ‫ْ‬
‫ﺑﺎﻷﴍار«‪.‬‬ ‫اﻷﺧﻴﺎر‪ُ َ ِ ْ َ ،‬‬
‫واﻻﺧﺘﻼط ِ َ ْ َ‬ ‫اﻟﺘﺜﺒﺖ‪ُ َ ِ َ َ ..‬‬
‫واﻟﻮﻗﻴﻌﺔ ِﰲ َ ْ َ‬ ‫ََْ ُ‬
‫وﺗﺮك ﱠ َ ﱡ‬
‫وﻟﻴﺲ ِﻣﻦ َ ِ‬
‫ﻇﺎﻫﺮ!!‬
‫ٌ‬ ‫ﻳﻜﻮن َ ُﻟﻪ ٌ‬
‫ﻫﺪي‬ ‫أن ﻻَ َ ُ َ‬ ‫اﻟﴩﻳﺮ ‪ُ َ َ َ َ -‬‬
‫ﻓﻮاأﺳﻔﺎه!‪ْ َ -‬‬ ‫ﴍط ﱢ ﱢ ِ‬
‫ﻗﻠﺖ‪ْ ْ َ ْ َ َ :‬‬ ‫ُْ ُ‬
‫ﻓﺎﻟﴩﻳﺮ‪ُ :‬ﻫﻮ ﱠ ِ‬
‫ﻛـﺎن ذا‬ ‫وﻳﺘـﺼﻴﺪ‪ ،‬و‪..‬و‪ْ َ َ - ..‬‬
‫وﻟـﻮ َ َ‬ ‫وﻳﱰﺻـﺪ‪ َ َ َ َ ،‬ﱠ‬
‫وﻳـﱰﺑﺺ‪ َ َ َ َ ،‬ﱠ‬ ‫ﻳﺘﺴﻘﻂ‪ َ َ َ َ ،‬ﱠ‬
‫وﻳـﺘﻠﻘﻂ‪ َ َ َ َ ،‬ﱠ‬ ‫اﻟﺬي َ َ َ ﱠ‬ ‫ﱢﱢ ُ َ‬
‫ِ‬ ‫ﻇﺎﻫﺮ ‪ٍ ِ ٍ ِ ِ -‬‬ ‫ٍ‬
‫وﻟﻸﺳﻒ‪!!-‬‬ ‫ﺑﻠﺤﻴﺔ وﻋﲈﻣﺔ!‪َ َ َ -‬‬ ‫َْ‬ ‫ٍ‬
‫ﻫﺪي‬
 ‫‪١١٤‬‬

‫ﻧﻔـﺴﻪ‪-‬؛ َ َ َ ْ ُ ُ‬
‫ﻓـﺴﺄﻟﺘﻪ‬ ‫اﲥـﻢ َ ْ ِ ِ‬
‫ﺗﻜﻔﲑﻳـﺎ ‪ُ ُ -‬‬
‫ﺑﻘـﺪر اﷲ‪ِ َ -‬‬
‫ﻫـﺬا ﱠاﻟـﺬي ﱡ ِ َ‬‫َ‬ ‫ﺑﻌﺪ‪ِ َ َ ِ -‬‬
‫ﻓﺎﺗﺼﻞ ِﰊ ‪ُ ْ َ -‬‬
‫َ ﱠ َ َ‬
‫ِ‬ ‫ﻣﻌﺎﺗﺒﺎ‪َ -‬ﻋﻦ ِ ِ ِ‬ ‫‪ً ِ ُ-‬‬
‫ﻓﻼن( ﱠ ْ ِ ّ‬
‫اﻟﺘﻜﻔﲑي ؟!‬ ‫اﺟﺘﲈﻋﻪ َﻣﻊ ) ُ َ‬‫ْ َ‬
‫ﻓﻀﻼ ﻋﻦ ْ ِ‬
‫أﻟﺘﻘﻲ ِﺑﻪ«!‬ ‫أﺳﻤﻊ ِ ِﺑﻪ؛‬ ‫ﻓﻘﺎل‪َ» :‬واﷲ؛ ﻻَ َ ْ ِ ُ‬
‫أن ْ َ َ‬ ‫ً‬ ‫وﱂ ْ َ ْ َ‬
‫ﻓﻼﻧﺎ‪َ َ ،‬‬
‫أﻋﺮف ُ ً‬ ‫ََ‬
‫ِ ِ‬ ‫ﻣﻦ َﻗﺎل ِﰲ ُ ْ ِ ٍ‬
‫ﺣﺘـﻰ َ ْ ُ َ‬
‫ﳜـﺮج‬ ‫ردﻏـﺔ َ َ‬
‫اﳋﺒـﺎل؛ َ ﱠ‬ ‫ﻟﻴﺲ ﻓﻴﻪ؛ َ ْ َ َ ُ‬
‫أﺳـﻜﻨﻪ اﷲُ َ ْ َ َ‬ ‫ﻣﺆﻣﻦ َﻣﺎ َ ْ َ‬ ‫‪َ ...‬و» َ ْ‬
‫ِ ﱠﳑﺎ َﻗﺎل«)‪. (١‬‬

‫اﻟﺜﻘﺔ()‪َ ِ - (٢‬‬
‫إذن‪-‬؟!‬ ‫ﻫﻮ َ َ‬
‫ذاك ) ﱢ َ ُ‬ ‫َ َْ َ‬
‫ﻓﺄﻳﻦ ُ َ‬

‫اﻟﻐﻠﻴﻞ« )‪.(٢٣١٨‬‬ ‫)‪ِ » (١‬إرواء َ ِ‬

‫ْ‬
‫ﺣﻜﻢ ﱢ َ‬ ‫ﺧﱪ ﱢ َ‬ ‫ﺑﺎب ﱠ ْ ِ ِ‬ ‫ِ‬
‫ﻳﻔﺘﺢ َﻟﻨَﺎ ‪ً -‬‬
‫اﻟﺜﻘﺔ(!!‬ ‫اﻟﺜﻘﺔ(‪َ ،‬و) ُ ْ‬ ‫ﺑﲔ ) َ َ‬
‫اﻟﺘﻔﺮﻳﻖ َ ْ َ‬ ‫ﻟﺰاﻣﺎ‪َ َ -‬‬ ‫وﻫﺬا َ ْ َ ُ‬‫)‪َ َ َ (٢‬‬
‫ﻏﻠﻄﺎ َ ِ ً‬
‫ﺷﻨﻴﻌﺎ‪...‬‬ ‫ﻓﻘﺪ َ ِ َ‬
‫ﻏﻠﻂ َ َ ً‬ ‫ﻳﻔﺮق َ ْﺑﻴﻨ َُﻬﲈ َ َ ْ‬
‫وﻣﻦ َﱂ ْ ُ َ ﱢ ْ‬
‫َ َ ْ‬
‫ِ‬
‫ﻣﻮﺟــﻮد(‬
‫ﻋـﲆ َﻫــﺬا اﻟــ ) َ ْ ُ‬ ‫ﻣﻮﺟـﻮد(؛ َﻛـ ُ ْ ِ‬
‫ـﺎﳊﻜﻢ َ َ‬ ‫ـﻪ‪ُ ْ َ ) :‬‬‫ﻓـﻼن( َ ﱠأﻧـ ُ‬
‫اﻟﺜﻘـﺔ َﻋــﻦ ) ُ َ‬‫ـﱪ ﱢ َ‬ ‫ﻳـﺴﺘﻮي َﺧـ َ ُ‬
‫ﻓﻬـﻞ َ ْ َ ِ‬ ‫ََ ْ‬
‫ﺑﺄﻧﻪ ) َ ِ‬
‫ﻣﺒﺘﺪع(!!‬ ‫َِﱠ ُ ُ ْ‬
‫اﻟﺜﻘﺔ( ﻣﻊ ) ْ ِ ِ ٍ‬ ‫ﻓﻜﻴﻒ ِ َ‬
‫ﺣﻜﻢ َﺛﻘﺔ( ‪َ َ -‬‬
‫آﺧﺮ‪-‬؟!‬ ‫ﺣﻜﻢ ﱢ َ َ َ ُ‬ ‫ﺗﻌﺎرض ) ُ ْ‬ ‫إذا َ َ َ َ‬ ‫َ َْ َ‬
‫اﳊﻜﻢ ِﻣﻦ ْ ٍ ِ‬ ‫اﻟﺴﺒﻴﻞ ِ َ‬
‫ﺣﻜﻢ ُﳜ ُ ُ‬
‫َﺎﻟﻔﻪ؟!‬ ‫اﳌﺘﻠﻘﻲ َﻋﻨ ُْﻪ ُ ْ َ ْ ُ‬ ‫ﻣﻊ َﻣﺎ َ ْ ِ ُ ُ‬
‫ﻳﻌﺮﻓﻪ ُ َ َ ﱢ‬ ‫ﺣﻜﻢ ﱢ َ‬
‫اﻟﺜﻘﺔ( َ َ‬ ‫ﺗﻌﺎرض ) ُ ْ ُ‬
‫إذا َ َ َ َ‬ ‫وﻣﺎ ﱠ ِ ُ‬
‫َ َ‬
‫ﺳﻮاء؟!‬
‫ٌ‬ ‫ﻛﻞ ذﻟﻚ‬ ‫ﻫﻞ ُ ﱡ‬
‫ﻣﺜ ً‬
‫ﻼ‪...‬‬ ‫ﻻَ َ ْ َ ِ ِ‬
‫ﻳﺴﺘﻮﻳﺎن َ َ‬
‫اﳉﺒـﺎر‪ -‬ﰲ ﻫـﺬه‬ ‫ِ‬ ‫ﻛﺘﺒﻪ ُ‬ ‫رأﻳﺖ ‪ً -‬‬ ‫ِ‬
‫وﻣﻦ ْ َ ِ‬
‫اﻟﻌـﲇ َ ﱠ‬
‫ﻫـﺪاﻫﻢ اﷲُ َ ﱡ‬
‫اﻟﺼﻐﺎر ‪ُ َ َ -‬‬‫ﺑﻌﺾ ﱢ‬ ‫رد َ َ َ ُ‬
‫ﻗﺮﻳﺒﺎ‪ :-‬ﱞ‬ ‫أﻋﺠﺐ ﻣﺎ ُ‬
‫ذﻟﻚ‪ -‬ﱠ َ‬
‫اﻷدﻟـﺔ )!( ﻋـﲆ ) ُوﺟـﻮب َ ُﻗﺒـﻮل‬ ‫ﺿﻤﻦ َ ِ‬
‫ﻣﻦ ِ ْ ِ‬‫ً ِ‬ ‫ﻣﴩﻗﺎ ُ َ ﱢ ً‬ ‫ِ‬
‫اﳌﺴﺄﻟﺔ ‪ِ َ -‬‬
‫وﻏﲑﻫﺎ!‪ َ ُ -‬ﱢ ً‬
‫ﺣﺎﺷﺪا ‪ْ -‬‬ ‫وﻣﻐﺮﺑﺎ!‪،-‬‬ ‫َ ْ‬
‫ﺧﱪ ﱢ‬
‫اﻟﺜﻘﺔ(!‬ ‫َ َ‬
‫أن ﻫـﺬا ﱠﳑـﺎ ﻻ َﳜ َْﻔـﻰ ﻋـﲆ‬ ‫وﻗـﺪ ﻻَ َ ْ َ ُ‬
‫ﻳﻌﻠـﻢ!‪ -‬ﱠ‬ ‫اﻟﻌﻤﻞ!‪ْ َ َ -‬‬ ‫واﳉﺰاء ِﻣﻦ ِ ِ‬
‫ﺟﻨﺲ َ َ‬ ‫ُ‬ ‫اﳌﺴﻜﲔ!( ‪-‬‬ ‫وﻳﻌﻠﻢ ) ِ ِ‬
‫ُ ْ‬
‫اﳊﺸﺪ َ ِ‬ ‫ﳛﺘﺎج َ‬ ‫ِ‬ ‫ِ‬
‫اﻟﻌﺠﻴﺐ!!‬ ‫ﻣﺜﻞ َ َ‬
‫ﻫﺬا َ ْ‬ ‫ﺻﺒﻴﺎن اﻟﻜﺘﺎﺗﻴﺐ‪َ ،‬وﻻَ َ ْ َ ُ‬
‫ْ‬
‫=‬ ‫ﺘﻠﻒ‪...-‬‬ ‫ﻏﲑ ُﳐ ِ‬
‫ﻗﻮل ﻣﺆﺗﻠﻒ ‪ِ -‬‬‫اﻟﺴﻨﺔ ‪-‬ﰲ ﻫﺬا‪ -‬ﻋﲆ ٍ‬ ‫ُ‬
‫ﻓﺄﻫﻞ ﱡ ﱠ‬
‫‪١١٥‬‬

‫ﺣﺪ ) ﱢ َ‬
‫اﻟﺜﻘﺔ(؟!‬ ‫وﻣﺎ َ ﱡ‬

‫ﺑﻞ َﻣﺎ َ ُ ُ‬
‫ﺣﺎﻟﻪ؟!‬ ‫َْ‬

‫وﻣﺎ ُ ُ‬
‫ﻣﺂﻟﻪ؟!‬ ‫ََ‬
‫ِ‬ ‫ِ‬
‫ﻳـﺸﺎر إﻟـﻴﻬﻢ‬
‫اﻟـﺒﻌﺾ( ‪ -‬ﱠﳑـﻦ ُ ُ‬
‫ُ‬ ‫ﻳﺮﺗﻜﺒﻬـﺎ )‬
‫ُ‬ ‫اﳉﻨﺎﻳـﺔ اﻟﺘـﻲ‬ ‫ﺣﺠـﻢ‬
‫َ‬ ‫وﻣﻦ ذا‪ُ َ ْ َ :‬‬
‫ﺗﻌﻠﻢ‬

‫ﻏﻮرﻫﺎ!!!‬‫وﺑﻌﺪ َ ْ ِ‬ ‫ِ‬
‫اﳌﺴﺄﻟﺔ‪َ ْ ُ ،‬‬ ‫ﻳﺪرك!‪َ َ -‬‬
‫ﻣﻨﺎط‬ ‫أن ُ ْ ِ َ‬
‫ﻳﺪرك ‪-‬وأرﺟﻮ ْ‬ ‫= ﻟﻜﻨ ُﱠﻪ ﱂ ْ ُ ْ ِ ْ‬
‫اﻟﺘﻌﺎرض« )‪:(٤٦٤/٧‬‬ ‫ﺷﻴﺦ اﻹﺳﻼم ﰲ »درء ﱠ‬ ‫ﻛﻼم ِ‬ ‫ﻣﺜﻼ‪َ -‬‬ ‫ﱠﺎﻗﺪ!( ‪ً -‬‬ ‫ﻫﺬا )اﻟﻨ ِ ُ‬‫ﺗﺄﻣﻞ َ َ‬ ‫وﻟﻮ ﱠ َ‬
‫ﺑﻴــﻨﻬﻢ ﰲ‬ ‫أﻋﻈــﻢ ِﻣــﻦ ُ ْ ِ‬
‫اﳊﻜــﻢ َ‬ ‫ُ‬
‫ِ‬
‫وأﻗــﻮاﳍﻢ‬ ‫ِ‬
‫ﻋﻘﺎﺋــﺪﻫﻢ‬ ‫اﳊﻜــﻢ( ﺑــﲔ ﱠ ِ‬
‫اﻟﻨــﺎس ﰲ‬ ‫أن ) ُ ْ َ‬ ‫وﻣﻌﻠــﻮم ﱠ‬
‫ٌ‬ ‫»‬
‫ِ‬
‫وأﻣﻮاﳍﻢ«‪:‬‬ ‫ِ‬
‫ﻣﺒﺎﻳﻌﻬﻢ‬ ‫َ‬
‫اﻹﺣﻜﺎم ِﰲ ُ ُ ِ‬ ‫ﺣﺰم ِﰲ » ِ ْ َ‬ ‫ﺿﻤ ِ‬ ‫ِ‬
‫ﻃﺒﻌـﺔ َ َ ِ ﱠ‬
‫زﻛﺮﻳـﺎ‬ ‫أﺻﻮل َ ْ َ‬
‫اﻷﺣﻜـﺎم« )‪َ ْ َ -١٢٣/١‬‬ ‫اﺑﻦ َ ْ ٍ‬ ‫ﻛﻼم ِ َ ِ‬
‫اﻹﻣﺎم ْ ِ‬ ‫ﻴﻤﺔ َ َ ِ‬ ‫ﻣﻊ َ َ‬ ‫َ َ‬
‫ﻳﻮﺳﻒ(‪:‬‬ ‫ِ‬
‫َﻋﲇ ُ ُ‬
‫ﺑﺄﺣﺪ َ َ َ ِ‬
‫اﻟﺜﻘﺔ( ِإﻻﱠ ِ َ ِ‬ ‫اﳋﻄﺄ ِﰲ ) َ َ ِ‬
‫ﻳﺼﺢ َ َ ُ‬ ‫ِ‬
‫أوﺟﻪ‪:‬‬‫ﺛﻼﺛﺔ َ ْ ُ‬ ‫َ‬ ‫ﺧﱪ ﱢ َ‬ ‫» َوﻻَ َ ﱡ‬
‫اﻟﺮاوي‪ُ ُ ِ ْ َ ،‬‬
‫واﻋﱰاﻓﻪ ِ َ ﱠ ُ‬
‫ﺑﺄﻧﻪ َأْﺧﻄﺄ‪.‬‬ ‫ﺗﺜﺒﺖ ﱠ ِ‬‫‪ ِ ‬ﱠإﻣﺎ َ َ ﱡ ُ‬
‫ﻓﻮﻫﻢ ِ ِ‬
‫ِ‬ ‫ﺳﻤﻊ اﳋﱪ ﻣﻊ ِ ِ‬ ‫ﻋﲆ َ ﱠ ِ‬ ‫ﺷﻬﺎدة َ ْ ٍ‬
‫ﻓﻴﻪ ُ َ ٌ‬
‫ﻓﻼن‪.‬‬ ‫راوﻳﻪ‪َ َ َ ،‬‬
‫أﻧﻪ َ َ َ َ َ َ َ َ‬ ‫ﻋﺪل َ َ ُ‬ ‫وإﻣﺎ َ َ َ ُ‬ ‫‪ ِ َ ‬ﱠ‬
‫أﻧﻪ َ ْ َ‬
‫أﺧﻄﺄ«‪:‬‬ ‫اﳌﺸﺎﻫﺪة( َ ﱠ ُ‬ ‫ﺑﺄن ُ ِ َ‬
‫ﺗﻮﺟﺐ ) ُ َ َ َ ُ‬ ‫‪ ِ َ ‬ﱠ‬
‫وإﻣﺎ ِ َ ْ‬
‫ِ‬ ‫ﻣﻘﺎﻟﻪ ‪ ُ -‬ﱢ ِ‬
‫ﻋﲆ َ ِ ِ‬
‫ﲨﻴﻌﻪ‪ِ -‬ﺑﺎﻟﻨ ْﱠﻘﺾ!‬
‫ﻳﺪاه ‪ُ َ َ -‬‬ ‫وﻗﺎﺑﻞ َﻣﺎ َ ﱠ ْ ُ‬
‫ﺧﻄﺘﻪ َ َ ُ‬ ‫ﻛﻠﻪ‪ ِ -‬ﱠ ْ‬
‫ﺑﺎﻟﺮﻓﺾ‪َ َ َ َ ،‬‬ ‫ﻟﻜﺮ َ َ َ‬ ‫َ َﱠ‬
‫ﻟﻜﻨﻪ َ ْ ُ‬ ‫ِ‬
‫واﳍﻮى‪...‬‬ ‫اﳉﻬﻞ َ َ َ‬ ‫َ ﱠُ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫اﻟﺪﻳﻦ ﱢ ْ ِ‬ ‫اﺑﻦ َ ِ‬ ‫ِ‬
‫اﳌـﺘﻜﻠﻢ ِﰲ ﱢ َ‬
‫اﻟﺮﺟـﺎل‪-‬‬ ‫ﴍوط ُ َ َ ﱢ ِ‬ ‫ِ‬
‫رﲪﻪ اﷲ‪ -‬ﰲ َ َﺑﻴﺎن ُ ُ‬ ‫اﻟﺪﻣﺸﻘﻲ ‪ُ َ َ -‬‬ ‫َ‬ ‫ﻧﺎﴏ ﱢ‬ ‫ﻛﻼم ِ َ ِ‬
‫اﻹﻣﺎم ْ ِ‬ ‫وﻣﻦ َ َ ِ‬ ‫َ ْ‬
‫اﻟﻮاﻓﺮ« )ص‪:(٣٧‬‬ ‫ﰲ »اﻟﺮد ِ‬
‫ﱠ ّ‬
‫وإﻻﱠ‪َ :‬ﱂ ْﻳﻘﺒـﻞ َ ُ ِ‬ ‫اﻟﺘﻲ ُﳚﺮح ِ ِ ْ ِ‬ ‫ِ ِ‬
‫ﻓـﻴﻤﻦ َ َ ﱠ‬
‫ﺗﻜﻠـﻢ‪،‬‬ ‫ﻗﻮﻟـﻪ َ‬
‫ْ ُ‬ ‫اﻹﻧـﺴﺎن؛ َ ِ ْ ُ َ‬ ‫ﺑﻤﺜﻠﻬـﺎ ِ ْ َ‬ ‫ﺑﺎﻷﺳﺒﺎب ﱠ َ ﱠ ُ‬ ‫ﻋﺎرﻓﺎ ِ َ ْ َ‬
‫ﻳﻜﻮن َ ِ ً‬‫أن َ ُ َ‬ ‫»‪ْ َ ..‬‬
‫َ َ ِ‬
‫وﻓﺎه ِ ُ َ ﱠ‬
‫ﺑﻤﺤﺮم«‪.‬‬ ‫اﻏﺘﺎب َ َ َ‬
‫وﻛﺎن ﱠﳑﻦ ْ َ َ‬ ‫َ‬
‫ﺑﺎﻟﺒﺪﻋﺔ( َ ٍ‬
‫ﻛﺎف‪.‬‬ ‫اﳉﺮح ِ ِ ْ َ‬‫أﺳﺒﺎب َ ْ ِ‬ ‫ﺑﻴﺎن َ ْ َ ِ‬‫ﺳﻴﺄﰐ )ص‪ِ (١٩٣‬ﻣﻦ )وﺟﻮب ِ‬ ‫وﻣﺎ َ َ ْ ِ‬
‫ََ‬ ‫ْ ُ ُ‬ ‫َ َ‬
 ‫‪١١٦‬‬

‫ِ‬
‫ﺑﺘﺒـﺪﻳﻌﻬﻢ‬ ‫وﻧﻘﺾ ﻣﺎ ُﻫﻢ ﻋﻠﻴﻪ ِﻣـﻦ ُ ْﺑﻨﻴـﺎن!‬
‫اﻟﺴﻨﺔ اﻷﻋﻴﺎن‪ِ ْ َ ،‬‬
‫ﻫﺪم أﻫﻞ ﱡ ﱠ‬ ‫ﺑﺎﻟﺒﻨﺎن!‪ ،-‬ﰲ َ ْ‬
‫َ‬
‫ِ‬
‫اﻷﺣﻴﺎن‪!!-‬‬ ‫ِ‬
‫ﺑﻌﺾ‬ ‫واﻟﺒﻬﺘﺎن ‪-‬ﰲ‬
‫اﻟﺰور ُ‬ ‫ﺑﻼ ُﺑﺮﻫﺎن ‪-‬ﺑﻞ ِ َ ً‬
‫ﺛﻘﺔ )!( ﺑﺄﻫﻞ ﱡ ِ‬
‫اﳉﺮح ﱠ ِ‬ ‫اﻟﻘ ِ ِ‬ ‫َْ ِ ً ِ‬
‫ﺟـﺎءت‬
‫اﻟﻘﺒﻴـﻞ!‪َ َ -‬‬ ‫ﺎل َواﻟﻘﻴﻞ ‪ِ -‬ﰲ َ ْ ِ َ ْ‬
‫واﻟﺘﻌﺪﻳﻞ‪ْ َ -‬أو َﻫـﺬا َ ِ‬ ‫ﻣﻦ َ‬ ‫وﲢﺬﻳﺮا ْ‬ ‫َ‬
‫ﻧﺼﻴﺤﺔ« ‪َُ-‬ﻟﻪ‪ً ِ َ -‬‬
‫ﺣﻔﻈﻪ اﷲ‪ِ -‬ﰲ » َ ِ ٍ‬ ‫ِ‬ ‫ﺗﻮﺟﻴﻬﺎت َ ِ َ ِ‬
‫َْ ِ َ ُ‬
‫ﻗﺎﺋﻼ‪:-‬‬ ‫َ‬ ‫اﻟﺸﻴﺦ ﺭﺑﻴﻊ ﺑﻦ ﻫﺎﺩﻱ‪ُ َ َ -‬‬
‫ﻓﻀﻴﻠﺔ ﱠ ْ‬
‫أﻋﺮاض ﻣـﻦ ُ َ ِ‬ ‫وارﺗﻜﺎب اﻟﺒﻬﺖ‪ِ ِ ْ ،‬‬ ‫ِ‬ ‫ﻧﺤﺬرﻛﻢ ِﻣﻦ ﱡ ْ‬
‫ﲣﺎﺻـﻤﻮﳖﻢ‬
‫ُ َُ‬ ‫واﻧﺘﻬﺎك َ ْ َ ِ َ‬ ‫َ َ‬ ‫اﻟﻈﻠﻢ‪ْ َ ِ َ ْ َ ،‬‬ ‫»ُ َ ﱢ ُ ُ‬
‫ـﻞ َﻫــﺬا ِﰲ َﺣـ ﱢ‬ ‫ِ‬
‫ـﻦ‬
‫ـﻖ َﻣـ ْ‬ ‫ﺗﺮﺗﻜﺒــﻮا ُﻛـ ﱠ‬
‫أن َ ْ َ ُ‬ ‫ـﻀﻼ ﻋــﻦ َ ْ‬ ‫ـﻖ‪َ ،-‬ﻓـ ْ ً‬ ‫ـﲆ َﺣـ ّ‬ ‫ﻛﻨـ ُـﺘﻢ َﻋـ َ‬‫ـﻮ ُ ْ‬‫ـﻖ ‪َ -‬ﻟـ ْ‬‫ﺑﺤـ ّ‬ ‫َِ‬
‫وﻋﲆ ِ ِ‬ ‫ﻋﲆ َ ْ ِ ِ‬ ‫ﺑﺎﻟﺒﺎﻃﻞ؛ َ ِ ﱠ‬ ‫ﲣﺎﺻﻤﻮﳖﻢ ِ ِ‬ ‫ِ‬
‫ﻋﺒﺎده)‪.(١‬‬ ‫َ‬ ‫ﻧﻔﺴﻪ َ َ‬ ‫ﺣﺮم ﱡ ْ َ‬
‫اﻟﻈﻠﻢ َ َ‬ ‫ﻗﺪ َ ﱠ َ‬ ‫ﻓﺈن اﷲَ َ ْ‬ ‫َُ ُ َُ َ‬
‫ﻛﺎن ِﻣﻦ ِ‬ ‫ِ‬ ‫واﻧﺘﻬﺎك ِ ِ ِ‬ ‫ِ‬ ‫وﻇﻠﻢ ِ‬
‫واﻟﺴﻨﺔ‪-‬‬
‫اﳊﻖ َ ﱡ ﱠ‬ ‫دﻋﺎة َ ﱢ‬ ‫ﺳﻴﲈ إِ َذا َ َ ْ ُ َ‬ ‫ﻋﺮﺿﻪ ‪-‬ﻻَ ﱠ َ‬ ‫اﳌﺴﻠﻢ‪ْ ُ َ ْ َ ،‬‬ ‫اﻟﻌﺒﺪ ُ ْ ِ‬ ‫َ ُْ ُ َْ‬
‫اﳍـﺪى‬
‫رﺳـﻮل ُ َ‬‫ذﻟـﻚ َ ُ ُ‬ ‫ﺑﲔ َ ِ َ‬ ‫ﻛﲈ َ ﱠ َ‬‫اﻟﺮﺑﺎ ‪َ َ -‬‬ ‫ﻣﻦ ﱢ َ‬
‫ً ِ‬
‫ﺣﺮﻣﺔ َ‬ ‫أﺷﺪ ُ ْ َ‬ ‫ﻫﻮ َ َ ﱡ‬ ‫اﻟﻈﻠﻢ‪ْ َ ،‬ﺑﻞ ُ َ‬ ‫أﻧﻮاع ﱡ ْ‬ ‫أﺷﺪ َ ْ َ ِ‬
‫ﻣﻦ َ َ ﱢ‬‫ْ‬
‫ِ‬

‫وﺳﺒﻌﻮ َن َ ً‬
‫ﺑﺎﺑـﺎ؛‬ ‫اﻟﺮﺑﺎ ْ َ ِ‬ ‫اﻟﻌﺎدل ِ‬ ‫ِ‬ ‫وﺳﻠﻢ‪ِ ِ َ ِ -‬‬ ‫ﻋﻠﻴﻪ َ َ ﱠ‬‫ﺻﲆ اﷲُ َ َ ِ‬ ‫واﻟﻌﺪل‪ َ -‬ﱠ‬
‫اﺛﻨﺎن َ َ ْ ُ‬ ‫اﳊﻜﻴﻢ‪ » :‬ﱢ‬ ‫َ‬ ‫ﺑﻘﻮﻟﻪ َ‬ ‫ْ‬ ‫ْ‬ ‫َ َْ‬
‫ﻋﺮض َ ِ‬
‫اﻟﺮﺟﻞ ِﰲ ِ ْ ِ‬ ‫اﻟﺮﺑﺎ ْ ِ َ َ ُ‬ ‫ﻣﺜﻞ ِ ْ َ ِ‬‫أدﻧﺎﻫﺎ ِ ْ ُ‬
‫أﺧﻴﻪ«)‪.(٢‬‬ ‫اﺳﺘﻄﺎﻟﺔ ﱠ ُ ِ‬ ‫أرﺑﻰ ﱢ َ‬ ‫وإن َ ْ َ‬
‫اﻟﺮﺟﻞ ُ ﱠأﻣﻪ‪ ِ َ ،‬ﱠ‬‫إﺗﻴﺎن ﱠ ُ ِ‬ ‫َ َْ َ‬
‫اﻟـﺼﺤﻴﺤﺔ« ِ َ ْ َ ِ‬
‫ِ‬ ‫وﰲ ِ ٍ‬
‫َِ َ‬
‫ﻟﻸﻟﺒـﺎﲏ‬ ‫َ‬ ‫اﻧﻈﺮ » ﱠ‬ ‫ﺷﺘﻢ َ ْ َ‬
‫اﻷﻋﺮاض« ] ْ ُ‬ ‫اﻟﺮﺑﺎ َ ْ ُ‬ ‫آﺧﺮ‪َ ْ َ » :‬‬
‫أرﺑﻰ ﱢ َ‬ ‫ﺣﺪﻳﺚ َ‬
‫َِ َ‬
‫ﺑﺮﻗﻢ )‪.[(١٨٧١‬‬
‫اﻟﺰاﺟـﺮة ﻋــﻦ ْ ِ ِ‬ ‫ذﻟـﻚ ِﻣــﻦ َ ِ ِ‬
‫ﻏـﲑ َ ِ َ‬
‫ـﺮاض‬ ‫اﻧﺘﻬـﺎك َ ْ‬
‫أﻋـ َ ِ‬ ‫َ‬ ‫ـﺸﺪدة ﱠ ِ َ َ‬
‫اﻷﺣﺎدﻳـﺚ ُاﳌـ َ ﱢ َ‬
‫َ َ‬ ‫‪َ ِ ...‬إﱃ َ ْ ِ‬
‫اﳌﺴﻠﻤﲔ ِ ﱡ ْ ِ‬‫ُ ِِ‬
‫ﺑﺎﻟﻈﻠﻢ َ َ َ‬
‫واﳍﻮى‪.‬‬ ‫ْ‬

‫ﺻﺤﻴﺢ ِ‬
‫ﻣﺴﻠﻢ« )‪.(٢٥٧٧‬‬ ‫ﺣﺪﻳﺚ َ ِأﰊ َذر ِﰲ » ِ‬
‫)‪َ (١‬ﻛﲈ ِﰲ ِ‬
‫ُ ْ‬ ‫َ‬ ‫ّ‬ ‫َ‬ ‫َ‬
‫ِ‬
‫اﻟﺼﺤﻴﺤﺔ« )‪.(٣٩٥٠‬‬ ‫ِ‬
‫)‪ » (٢‬ﱢ ْ َ‬
‫َ‬ ‫اﻟﺴﻠﺴﻠﺔ ﱠ‬
‫‪١١٧‬‬

‫واﻟﺘﺒﻌﻴﺔ)‪ِ ْ (١‬‬
‫اﻟﺒﻠﻬـﺎء‬ ‫اﻟﻌﻤﻴﺎء‪ ،‬ﱠ ِ ِ‬
‫ِ‬ ‫ِ ِ‬ ‫ﻣﻦ َ ْ َ ِ‬ ‫ﻋﲆ ِ ٍ ِ‬ ‫وإﻧﻨﻲ َ َ ُ‬
‫ﻷﺧﺎف َ َ‬ ‫ِﱠ ِ‬
‫َ َ‬ ‫اﻟﻌﻮاﻃﻒ َ ْ َ َ َ ﱠ‬ ‫أﺻﺤﺎب َ َ‬ ‫ﻛﺜﲑ ْ‬ ‫َ‬
‫ﱠِ‬ ‫ِ‬ ‫أﻋﺮاض َ ِ ِ ِ‬ ‫ﻳﻘﻌﻮا ِﰲ ِ ْ َ ِ‬
‫ﻋـﻦ‬ ‫واﳊـﻖ ‪ً ْ َ -‬‬
‫ﻓـﻀﻼ َ ْ‬ ‫اﻟـﺴﻨﺔ َ َ ﱢ‬
‫ﻣـﻦ ُدﻋـﺎة ﱡ‬ ‫اﻷﺑﺮﻳـﺎء ْ‬‫اﺳﺘﺤﻼل َ ْ َ ِ ْ َ‬ ‫ْ‬ ‫أن َ َ ُ‬‫َ ْ‬
‫اﻷﺑﺮﻳﺎء‪.(٢)«-‬‬‫ﻣﻦ َ ْ ِ‬ ‫َ ِ ِ ِ‬
‫ﻏﲑﻫﻢ َ‬ ‫ْ‬
‫اﻟﻔﺮق ﺑﲔ ﱠ ِ ِ‬ ‫ﻋﲆ ِ َ‬ ‫ﺣﻔﻈﻪ اﷲ‪ِ -‬ﰲ » َ ِ‬ ‫ِ‬
‫اﻟﻨﺼﻴﺤﺔ َ ﱠ ْ ِ‬
‫واﻟﺘﻌﻴـﲑ«‬ ‫َ‬ ‫ﻛﺘﺎب » َ ْ َ ْ‬ ‫ﺗﻌﻠٍﻴﻖ« َ ُ‬
‫ﻟﻪ َ َ‬ ‫ْ‬ ‫وﻗﺎل ‪ُ َ َ -‬‬ ‫ََ َ‬
‫رﺟﺐ‪:-‬‬ ‫‪ِ ِ ِ-‬‬
‫ﻟﻠﺤﺎﻓﻆ ْ ِ‬
‫اﺑﻦ َ َ‬ ‫َ‬

‫واﻟﺼﺪق َ ِ ْ َ َ‬
‫واﻹﺧﻼص‪َ ُ َ َ ،‬‬
‫وﻳﻜـﻮن‬ ‫اﳊﻖ َ ﱢ ْ َ‬‫ﺗﻠﺘﺰم َ ﱠ‬ ‫ﺐَْ‬
‫أن َ ْ َ ِ َ‬ ‫ﺷﺨﺼﺎ َﳚِ ُ‬
‫ﻧﻘﺪت َ ْ ً‬ ‫»َْ َ‬
‫أﻧﺖ ِ َإذا َ َ ْ َ‬
‫اﻟﺬي ُ ِ‬ ‫اﳋﻄﺄِ ﱠ ِ‬
‫ﻳﻨﺎﰲ َﻫﺬا َ ﱠ‬
‫اﳊﻖ)‪.(٣‬‬ ‫ﻋﲆ َ‬ ‫اﳊﻖ‪ َ ،‬ﱠ ْ ِ َ‬
‫واﻟﺘﻨﺒﻴﻪ َ َ‬ ‫ﺑﻴﺎن َ ّ‬ ‫َ ْ ُ َ‬
‫ﻗﺼﺪك َ َ َ‬
‫ﻋﻠﻴﻪ ِﻣﻦ ُ ِ‬
‫ِ‬ ‫ِ‬ ‫َِ‬
‫ﺗﺸﻜﺮ َ َ ْ َ ﱠ‬
‫اﻷﻣـﺔ‬ ‫ﻋﻈﻴﻢ ُ ْ َ ُ‬ ‫ﴍﻳﻒ؛ َ َ ْ ٌ‬
‫وأﻣﺮ َ ٌ‬ ‫ﻣﻘﺼﺪ َ ِ ٌ‬
‫ﻓﻬﺬا َ ْ َ ٌ‬ ‫ﻛﺎن َﻫﺬا َ ْ َ َ‬
‫ﻗﺼﺪك؛ َ َ‬ ‫إذا َ َ‬
‫أن َ ﱠ ِ َ َ‬ ‫ﳚﻮز ِ َ ٍ‬
‫ﻳﺘﻬﻤﻚ ِ ُ‬
‫ﺑﺴﻮء‪.‬‬ ‫ﻷﺣﺪ َ ْ‬
‫ﻠﻬﺎ‪َ ،‬وﻻَ َ ُ ُ َ‬
‫ُﻛ ﱢ َ‬
‫ِ‬
‫ﺻـﺎﺣﺐ‬ ‫ِ‬
‫واﻟﺪراﺳـﺔ‪َ -‬أ ﱠ َ‬ ‫وﺗﺒـﲔ ‪ ِ -‬ﱠ ْ ِ‬ ‫ﻟﻚ َ َ ِ ُ‬
‫ﻣﻘﺎﺻﺪ َ ﱢ َ ٌ‬ ‫ﻛﺎن َ َ‬ ‫ََِ‬
‫وإذا َ َ‬
‫ُ‬ ‫ﻧـﻚ َ‬ ‫ﺑﺎﻟـﺴﱪ َ ﱢ َ َ‬ ‫ﺳﻴـﺌـﺔ‪ َ َ َ ،‬ﱠ َ‬
‫ﻳﺘﻜﻠﻤﻮا ِﻓﻴﻚ)‪.«(٤‬‬ ‫اﳊﻖ َ ْ‬
‫أن َ َ َ ﱠ ُ‬ ‫ﻫﻮى؛ َ ِ ﱠ ِ‬
‫ﻓﻠﻠﻨﺎس َ ﱡ‬ ‫َ ً‬
‫ِ‬
‫اﳍـﺎدي ﺑـﻦ إِ ِ‬
‫ﺑـﺮاﻫﻴﻢ َ ِ‬ ‫ﻛﻼم اﻟﻌ ﱠ ِ‬ ‫ﻣﻦ َذا ‪ُ َ ْ َ َ -‬‬‫َ َُْ ِ‬
‫اﻟـﻮزﻳﺮ‬ ‫ْ َ‬ ‫اﻟﺴﻨﻲ َ‬ ‫وأﻋﻤﻖ‪َ َ ُ َ َ :-‬‬
‫ﻼﻣﺔ ﱡ ﱢ ﱢ‬ ‫وأﲨﻞ ْ‬ ‫َ‬

‫اﳊﻖ ‪ّ َ ِ -‬‬ ‫وﻋﺪم ﱠ َ ِ‬ ‫ﺗﻜﻮن ِإﻻﱠ ِ ﱠ ْ ِ ِ‬ ‫)‪ِ ِ َ (١‬‬

‫وﻫﺬه ) ﱠ َ ِ ﱠ ُ‬
‫ﺑﺎﳊﻖ‪p o) -‬‬ ‫اﻟﺘﺜﺒﺖ َ ﱢ‬ ‫ﺑﺎﻟﺘﻘﻠﻴﺪ َ ْ َ‬
‫اﻷﻋﻤﻰ‪ ِ َ َ َ ،‬ﱡ‬ ‫اﻟﺘﺒﻌﻴﺔ( ﻻَ َ ُ ُ‬ ‫َ‬
‫‪...(sr q‬‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫أﻧﻔﺴﻨﺎ‪ِ -‬‬
‫ﻧﺮﻳﺪ ‪ِ -‬ﻣﻦ ُ ِ‬
‫اﻟﻮاﻗـﻊ؛ ﺣﺘـﻰ ﻻ َ َ َ‬
‫ﻧﻘـﻊ ﰲ‬ ‫ِ‬ ‫أرض‬ ‫اﻟﻌﺎﻟﻴﺎت ﻋﲆ‬ ‫اﻟﻜﻠﲈت‬ ‫ﱠَ‬
‫ﻣﺼﺪاﻗﻴﺔ ﻫﺬه‬ ‫)‪ُ ُ (٢‬‬
‫اﻟﺴﺤﻴﻖ ﺑﲔ اﻟﻨﻈﺮﻳﺔ واﻟﺘﻄﺒﻴﻖ!‬‫ِ‬
‫اﻟﻔﺎرق ﱠ‬
‫ﻣﻘﺼﻮدي ِﻣﻦ ﻛﺘﺎﰊ ‪-‬ﻫﺬا‪ -‬وﻣﺎ ﻋﻠﻴﻪ ﻳﺪور‪...(s r q p) ،-‬‬ ‫ِ‬
‫)‪ (٣‬وﻫﺬا َ ْ ُ‬
‫)‪ّ َ ِ (٤‬‬
‫ﺑﺎﳊﻖ‪.‬‬
 ‫‪١١٨‬‬

‫ﺑـﺎﳊﻖ ِ‬
‫واﻟﻴﻘـﲔ؛ ﱠ ِ‬ ‫اﳉـﻮاب ﱠ ِ‬ ‫ﺳﻨﺔ )‪٨٤٢‬ﻫـ( )‪ِ - (١‬ﰲ ِ َ ِ ِ‬
‫اﻟـﺸﺎﰲ‬ ‫اﻟﻨـﺎﻃﻖ ِ َ ﱢ َ َ‬ ‫ﻛﺘﺎﺑﻪ » َ َ‬ ‫‪ َ َُ -‬ﱠ‬
‫اﳌﺘﻮﰱ َ َ َ‬
‫ﺣﻴﺚ َﻗﺎل‪:‬‬ ‫ﻟﺼﺪور ُ ﱠ ِ‬
‫اﳌﺘﻘﲔ«‪ُ ْ َ ،‬‬ ‫ِ ُ ُ ِ‬
‫ﻗﺼﺪ ِ ِ‬ ‫ﻤﻪ ‪ َ -‬ﱠأوﻻً‪َ ِ ْ َ َ ،-‬‬
‫وﻳﻌﺮف َﻣﺎ َ َ َ‬ ‫ﻟﻜﻼم َ ِ ِ‬
‫ﻏﲑه َ ْ‬ ‫ﺣﻖ ﱠ ِ ِ ِ‬ ‫»‪ ِ ...‬ﱠ ِ‬
‫ﺑـﻪ‬ ‫أن َ ْ َ‬
‫ﻳﻔﻬ َ ُ‬ ‫اﻟﻨﺎﻗﺾ َ َ ِ ْ‬ ‫ﻣﻦ َ ﱢ‬ ‫إن ْ‬
‫وﻳﺘﺒﲔ َﻓﺤﻮى ِ ِ ِ‬
‫ﻋﺒﺎرﺗﻪ‪.‬‬ ‫ﻌﻨﻰ َ َ ِ ِ‬ ‫‪ً ِ َ-‬‬
‫ﺛﺎﻧﻴﺎ‪ َ َ َ َ ،-‬ﱠ َ‬
‫َ َ‬ ‫ﻣﻘﺎﻟﺘﻪ‪ َ َ َ َ ،‬ﱠ َ ْ َ‬ ‫وﻳﺘﺤﻘﻖ َﻣ ْ َ َ‬
‫ﺑﻈﺎﻫﺮ َ ِ‬
‫ِ‬ ‫ﻟﻘﺼﺪه‪ِ َ َ َ ُ ،‬‬ ‫اﻟﻔﻬﻢ ِ َ ِ‬ ‫ﲨﻊ ِ ِ ِ‬
‫ﻗﻮﻟـﻪ‪َ َ :‬‬
‫ﻛـﺎن‬ ‫واﳌﺆاﺧﺬة َ ُﻟﻪ ِ َ ِ ْ‬ ‫َ‬ ‫ﻋﺪم َ ْ ِ ْ‬ ‫ﺑﲔ َ َ ِ‬ ‫ﳋﺼﻤﻪ َ ْ َ‬‫ﻓﺄﻣﺎ َ ْﻟﻮ َ َ َ َ ْ‬‫ََﱠ‬
‫ﺧﺒﻂ َ ْ َ‬
‫ﻋﺸﻮا!‬ ‫وﺧﺒﻂ َ ْ َ‬ ‫ﻓﺄﺷ َﻮى‪َ َ َ َ ،‬‬ ‫رﻣﻰ َ َ ْ‬
‫ﻛﻤﻦ َ َ‬‫َ َ‬
‫زﻳﺎدة ِﰲ‬ ‫ﻛﺎن َ ِ َ‬
‫ذﻟﻚ ِ َ ً‬ ‫ذﻧﺒﺎ َﱂ ْ َ ْ َ ِ ْ‬
‫ﻳﻘﱰﻓﻪ‪َ َ :‬‬ ‫وﲪﻠﻪ َ ْ ً‬ ‫ﻗﻮﻻ ً َﱂ ْ َ ْ ِ ْ‬
‫ﻳﻌﺮﻓﻪ‪ َ َ ،‬ﱠ َ ُ‬
‫إن َﻧﺴﺐ ِ َ ِ‬
‫ﺛﻢ ِ ْ َ َ ْ‬
‫إﻟﻴﻪ َ ْ‬ ‫ُ ﱠ‬
‫ﺗﻌﺎﱃ‪98) :-‬‬ ‫ﻗﺎل ‪َ َ َ -‬‬‫وﺻــﻰ؛ َ َ‬ ‫ﺗﻌﺎﱃ‪ َ -‬ﱠ‬ ‫ﻼﻓﺎ ﻟ ِـ َﲈ ﺑِـِﻪ اﷲُ ‪َ َ َ -‬‬ ‫اﻹﻗﺼـﺎ‪ِ ،‬‬
‫وﺧـ ً‬ ‫َ‬ ‫ِْ َ‬
‫ﺗﻌـَﺎﻟـﻰ‪](º ¹ ¸ ¶) :-‬اﻷﻋﺮاف‪، [٢٩:‬‬
‫وﻗـَﺎل ‪َ َ -‬‬
‫‪] (:‬اﻷﻧﻌﺎم‪َ َ ، [١٥٢:‬‬
‫ََ َ‬
‫وﻗﺎل ‪َ َ َ -‬‬
‫ﺗﻌﺎﱃ‪¬ « ª © ¨ § ¦ ¥ ¤ £ ¢) :-‬‬
‫اﻵﻳﺎت‪.«...-‬‬ ‫®(]اﳌﺎﺋﺪة‪َ ِ - [٨:‬إﱃ َ َ ِ ِ‬
‫ﻣﻦ َ‬‫أﻣﺜﺎﳍﺎ َ‬
‫ْ َ‬
‫ﺑﺬوي ﱠ َ‬
‫اﻟﺼﻼح«‪.‬‬ ‫ﻓﻼ َ ِ ُ‬
‫ﻳﻠﻴﻖ ِ َ ِ‬ ‫اﻟﴫاح؛ َ َ‬ ‫ِ‬
‫اﻟﺒﻬﺖ ﱡ َ‬
‫ﳎﺮد َ ْ‬ ‫ﻗﺎل‪ َ َ » :‬ﱠ‬
‫ﻓﺄﻣﺎ ُ َ ﱠ ُ‬ ‫ِ َإﱃ َ ْ‬
‫أن َ َ‬
‫اﺻﻢ َ ِ‬
‫واﻟﻘﻮاﺻﻢ« )‪.(٣٨-٣٧/١‬‬ ‫ﻛﺬا ِﰲ َ ﱢ ِ‬
‫ﻣﻘﺪﻣﺔ »اﻟﻌﻮ ِ‬ ‫ََ‬
‫َ َ‬ ‫ََ‬ ‫ُ َ‬
‫ُْ ُ‬
‫ﻗﻠﺖ‪:‬‬
‫اﳉﺮح ﱠ ِ‬ ‫واﻟﻘﻴﻞ( ‪ِ -‬ﰲ ِ ْ ِ‬
‫اﻟﻘﺎل ِ‬ ‫رﻳﺐ َ ﱠ‬
‫واﻟﺘﻌـﺪﻳﻞ(‪َ ْ َ -‬‬
‫ﻟـﻴﺲ‬ ‫ﻋﻠﻢ ) َ ْ ِ َ ْ‬ ‫أن ) َ َ‬ ‫ﺷﻚ َوﻻَ َ ْ َ‬
‫َوﻻَ َ ﱠ‬
‫اﻹﺧﻼص( ِﰲ َ ٍ‬
‫ﳾء!‬‫ْ‬ ‫اﻟﺼﺪق‪َ ،‬وﻻَ ِ ْ َ‬
‫اﳊﻖ‪َ ،‬وﻻ ﱢ ْ‬ ‫ِﻣﻦ ) َ ﱢ‬

‫اﻟﺒﺪر ﱠ ِ‬ ‫ﻋﺰﻳﺰة ‪ِ -‬ﰲ َ َ َ ِ‬ ‫اﻧﻈﺮ َ ِ َ‬

‫اﻟﻐﻤـﺮ«‬ ‫اﻟﻄﺎﻟﻊ« )رﻗـﻢ‪-٥٦٢‬ﻃﺒـﻊ دﻣـﺸﻖ(‪َ ،‬و» ِ ْ َ‬
‫إﻧﺒـﺎء ُ ْ‬ ‫ﺗﺮﲨﺘﻪ‪ْ َ » :-‬‬ ‫ْ‬ ‫ﻓﻮاﺋﺪ َ َ َ ً‬ ‫)‪ُ ْ (١‬‬
‫ِ‬ ‫ﻫﺠﺮ ِ ْ‬ ‫ِ‬ ‫ﻟﻀﻮء ﱠ ِ‬
‫اﻟﻴﻤﻦ« )‪.(١٣٦٤-١٣٤٥/٣‬‬ ‫وﻣﻌﺎﻗﻠﻪ ِﰲ َ َ‬
‫اﻟﻌﻠﻢ َ َ َ‬ ‫اﻟﻼﻣﻊ« )‪َ ،(٢٠٦/١٠‬و» َ‬ ‫)‪َ ،(٢١٠/٣‬و»ا ﱠ ْ‬
‫‪١١٩‬‬

‫وارﺗﻜﺎب اﻟﺒﻬﺖ‪ِ ِ ْ ،‬‬

‫ِ‬ ‫ﻫﻮ ِﻣﻦ ) ﱡ ْ‬
‫واﻧﺘﻬﺎك اﻷَ ْ َ‬
‫ﻋﺮاض(!!‬ ‫َ َ‬ ‫اﻟﻈﻠﻢ‪ْ َ ِ َ ْ َ ،‬‬ ‫َ ْﺑﻞ ُ َ‬
‫اﻟﻌﻠـﻢ ‪ِ ِ -‬‬
‫أﻫـﻞ ِ ْ ِ‬ ‫ِ‬
‫ﺑـﺎﻟﻴﻘﲔ‪َ ،‬أو ﱠ ﱢ‬
‫اﻟﻈـﻦ‬ ‫َ‬ ‫ﳏـﺼﻮرا ِﰲ َ ﱠ‬
‫ﺧﺎﺻـﺔ َ ْ ِ‬ ‫اﻟﺒﺎب َ ْ ُ ً‬
‫ﻳﻜﻦ َﻫﺬا َ ُ‬ ‫َِْ‬
‫ﻓﺈن َﱂ ْ َ ُ ْ‬
‫ِ ِ‬ ‫ﻋﻠﻴﻪ ِﻣﻦ َ َ ِ ِ‬
‫ِ‬ ‫ﱠ ِ‬
‫اﳌﻔﺎﺳﺪ َﻣﺎ اﷲُ ِﺑﻪ َ ٌ‬
‫ﻋﻠﻴﻢ‪..‬‬ ‫ﺳﻴﱰﺗﺐ َ َ ْ َ‬ ‫اﻟﺮاﺟﺢ‪-‬؛ َ ِ ﱠ ُ‬
‫ﻓﺈﻧﻪ َ َ َ َ ﱠ ُ‬
‫ِِ‬
‫)‪(١‬‬
‫ـﱪ اﳌَـ ْ ُ‬
‫ـﺴﺒﻮك«‬ ‫اﻟﺘـ ْ‬ ‫ﺣﺠــﺮ ِﰲ » َ ْ‬
‫ذﻳـﻞ ﱢ‬ ‫ـﻦ َﺷـ ْـﻴﺨﻪ ْاﺑــﻦ َ َ‬ ‫ـﻞ اﻟـ ﱠ َ ِ ﱡ‬
‫ـﺴﺨﺎوي َﻋـ ْ‬ ‫ـﺪ َ َﻧﻘـ َ‬ ‫ََ‬
‫وﻗـ ْ‬
‫)ص‪َ - (٤‬‬
‫ﻗﻮﻟﻪ‪:-‬‬
‫ﻣـﻦ َ ْ َ ِ‬ ‫ﻟﻀﺒﻂ َ ِ ِ ِ‬ ‫ﻳﺘﺼﺪى ِ َ ِ‬ ‫إن ﱠ ِ‬
‫»ِ ﱠ‬
‫واﻟﺮﺟـﺎل َ ْ َ ُ ُ‬
‫ﻳﻠﺰﻣـﻪ‬ ‫اﻷﻗـﻮال َ َ ْ َ‬
‫واﻷﻓﻌـﺎل َ ﱢ َ‬ ‫اﻟﻮﻗﺎﺋﻊ َ‬ ‫َ‬ ‫ْ‬ ‫اﻟﺬي َ َ َ ﱠ‬

‫ﳚﺰم ِإﻻﱠ ِ َﺑﲈ َ َ َ ﱠ ُ ُ‬

‫ﻳﺘﺤﻘﻘﻪ‪.‬‬ ‫ﻓﻼ َ ْ ِ ُ‬
‫اﻟﻨﻘﻞ؛ َ َ‬‫اﻟﺘﺤﺮي ِﰲ ﱠ ْ‬ ‫ﱠ َﱢ‬
‫ﻣـﻦ ﱠ ْ ِ‬ ‫ذﻟﻚ ْ َ ٌ ِ‬ ‫ﺗﺮﺗﺐ َ َ ِ‬ ‫اﻟﺸﺎﺋﻊ ‪َ -‬وﻻَ ِﺳ ﱠﻴﲈ ِ ْ‬ ‫ﺑﺎﻟﻨﻘﻞ ﱠ ِ‬ ‫ﻳﻜﺘﻔﻲ ﱠ ْ ِ‬ ‫وﻻَ ْ َ ِ‬
‫اﻟﻄﻌـﻦ‬ ‫ﻣﻔﺴﺪة ْ‬ ‫ﻋﲆ َ َ َ َ‬ ‫إن َ َ ﱠ َ‬ ‫َ َ‬
‫اﻟﻌﻠﻢ َ ﱠ َ‬
‫واﻟﺼﻼح‪.-‬‬ ‫أﻫﻞ ِ ْ ِ‬ ‫ﻣﻦ َ ْ ِ‬ ‫ﺣﻖ َ ٍ ِ‬
‫أﺣﺪ ْ‬ ‫ِﰲ َ ﱢ َ‬
‫ﺣـﻖ‬ ‫ﻓﻌـﻼ‪ْ َ ،‬أو َ ْ ِ ً‬
‫ﻣﻮﻗﻔـﺎ ِﰲ َ ﱢ‬ ‫ﻗـﻮﻻً َ ْأو ِ ْ ً‬
‫ﻛـﺎن َ ْ‬
‫ﺳﻮاء َ َ‬
‫ﻗﺎدح ‪ٌ َ -‬‬
‫ِ‬
‫أﻣﺮ َ ٌ‬
‫ﻛﺎن ِﰲ ِ ِ‬
‫اﻟﻮاﻗﻌﺔ َ ْ ٌ‬
‫َ َ‬ ‫َِْ‬
‫وإن َ َ‬
‫ﻳﻜـﻮن َ ْ‬
‫ﻗـﺪ‬ ‫وﻳﻜﺘﻔـﻲ ِ ِ َ ِ‬
‫ﺑﺎﻹﺷـﺎرة؛ َ َ ﱠ‬
‫ﻟـﺌﻼ َ ُ َ‬ ‫إﻓـﺸﺎﺋﻪ)‪ِ َ ْ ،(٢‬‬
‫ﺎﻟﻎ ِﰲ ِ ْ َ ِ ِ‬
‫أن ﻻَ ُ َﻳﺒ ِ َ‬ ‫اﳌﺴﺘﻮر‪ِ ْ َ :-‬‬
‫ﻓﻴﻨﺒﻐﻲ َ ْ‬ ‫َْ ُ‬
‫َ‬ ‫ََ‬ ‫َ َ‬

‫)‪ (١‬وﻛﺬا ﰲ »ﻣﺴﺎﺋﻞ ﻧﻔﻴﺴﺔ ﰲ ﻣﻨﻬﺞ ﻛﺘﺎﺑﺔ اﻟﺘﺎرﻳﺦ« )ص‪َ- (١٩-١٨‬ﻟﻪ‪.-‬‬

‫َْ‬
‫اﳌﻌﻘﻮﻓﲔ ﻣﻨﻪ‪.‬‬ ‫وﻣﺎ ﺑﲔ‬
‫ﺑﻐـﲑ ِ ْ ِ‬
‫ﻋـﲇ( ِ َ ْ ِ‬ ‫ﻣﻜﺎﳌﺔ َ ِ ِ ٍ‬ ‫ووﻗﻊ ﻣﻨﱢﻲ‪ِ -‬ﰲ َ َ ٍ‬
‫إذﲏ وﻻ‬ ‫ﺳـﺠﻠ ْﺖ ) َ َ ﱠ‬‫ﺧﺎﺻـﺔ( ُ ﱢ َ‬ ‫ﻫﺎﺗﻔﻴـﺔ ) َ ﱠ‬ ‫ﱠ‬ ‫ُ‬ ‫ﺣﺼﻞ ِﱄ ‪َ َ َ -‬‬ ‫)‪ (٢‬وﻗﺪ َ َ َ‬
‫اﻟﻨـﺎس!(؛ َ ِ ِ ٍ‬
‫ﳌﻮﻗـﻒ‬ ‫ﺣـﻖ ) َ ْ ِ‬
‫ﺑﻌـﺾ ﱠ‬ ‫ﻓﻌـﻞ!‪ -‬ﰲ َ ﱢ‬ ‫ردة ِ ْ ٍ‬ ‫ٍ‬
‫ﺷـﺪﻳﺪة ‪ َ -‬ﱠ َ‬ ‫ﺷﺒﻪ‬ ‫ﻓﻠﺘﺖ!( ِﻣﻨﱢﻲ َ ِ ٌ ِ‬ ‫أن‪ْ َ َ َ ) :‬‬‫ﻣﻌﺮﻓﺘﻲ!‪ْ -‬‬ ‫َِِ‬
‫ْ‬ ‫ﻛﻠﻤﺔ ْ ُ‬ ‫َ‬ ‫َْ‬
‫ﺻﺪر ِﻣﻨْﻪ!‬ ‫ُْ ٍ‬
‫ﻣﻐﻠﻮط َ َ َ‬ ‫َ‬
‫ﺸﺎﻫﺎ‪َ َ َ َ ،‬‬ ‫َﴩﻫﺎ‪ْ َ َ ،‬‬ ‫ِ‬ ‫ِ‬
‫ﻟﻐﻴﻆ َ ْ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﲢﻤﻞ!!!‬ ‫وﲪﻠﻬﺎ َﻣﺎ ﻻَ ُ ْ َ‬
‫وأذاﻋﻬﺎ‪ َ َ ،‬ﱠ َ ُ‬ ‫وأﻓ َ َ‬ ‫ﻗﻠﺒﻪ!‪َ -‬ﻓﻨ َ َ‬ ‫ﺷﻔﺎء َ ْ‬‫اﳌﱰ ﱢﺑﺼﲔ( ‪ً َ -‬‬ ‫ﺑﻌﺾ ) ُ َ َ‬ ‫ََ َ‬
‫ﻓﻘﺎم َ ْ ُ‬
‫ِ‬ ‫ﻗﻠﻴﻠﺔ ِﻣﻦ‬‫أﻳﺎم َ ِ َ ٍ‬ ‫ﻧﻘﺪﺗﻪ ‪َ ْ َ -‬‬
‫ﻛﺘﺎﺑﺔ ﻫﺬا اﻟﺘﻌﻠﻴﻖ‪-‬ﰲ ﻣﻨﺘـﺼﻒ ﺷـﻬﺮ رﻣـﻀﺎن‬ ‫ﻗﺒﻞ ﱠ ٍ‬ ‫ﺑﻤﻦ َ َ ْ ُ ُ‬
‫اﺟﺘﻤﻌﺖ َ ْ‬‫وﻟـﲈ ْ َ َ ْ ُ‬ ‫ََ ﱠ‬
‫ِ‬ ‫ِ‬ ‫اﻋﺘﺬرت َ ُﻟﻪ ﻋﻦ ِ ْ ُ‬
‫=‬ ‫واﺳﺘﺴﻤﺤﺘﻪ ِ َ ْ َ‬
‫ﺑﺸﺄﳖﺎ‪...‬‬ ‫اﻟﻜﻠﻤﺔ‪ُ ُ ْ َ ْ َ ْ َ ،‬‬ ‫ﺗﻠﻜﻢ َ َ‬ ‫)‪١٤٢٩‬ﻫـ(‪ُ ْ َ َ ْ :-‬‬
 ‫‪١٢٠‬‬

‫َ ِ‬
‫ﻋﺎرﻫﺎ ‪ً -‬‬
‫أﺑﺪا‪.[-‬‬ ‫ﺿﺒﻄﺖ ﻋﻠﻴﻪ‪ُ َ ِ َ :‬‬
‫ﻟﺰﻣﻪ ُ‬ ‫ﻓﻠﺘﺔ)‪] ،(١‬ﻓﺈذا ُ ِ َ ْ‬
‫ﻣﻨﻪ َ ْ َ ً‬
‫ﺻﺪر ْ ُ‬
‫َ َ‬

‫وﻟﻪ‪َ ،‬و) َُﳍﻢ(!‬‫اﻏﻔﺮ ِﱄ‪ُ َ َ ،‬‬ ‫ﻓﺎﻟﻠﻬﻢ ْ ِ ِ‬ ‫= َ ﱠُ ﱠ‬

‫ِ‬ ‫ِ‬
‫اﻟﺮوﻣـﻲ اﳊَﻨ َِﻔـﻲ َ ِ ِ‬ ‫ﻋﲇ ِﺑﻦ ﻣﻮﺳﻰ ِﺑﻦ ِ ِ‬ ‫اﻟﺸﻴﺦ َ ِ‬ ‫وﰲ َ َ َ ِ‬
‫اﻟـﻀﻮء‬‫ﻣـﻦ » ﱠ‬ ‫اﻟﻘـﺎﻫﺮي ‪َ -‬‬ ‫إﺑﺮاﻫﻴﻢ ﱡ‬ ‫َْ‬ ‫ُ َ‬ ‫ﺗﺮﲨﺔ ﱠ ْ‬ ‫ﻗﻠﺖ‪ْ ِ َ :‬‬ ‫ُْ ُ‬
‫ﻟﻠﺴﺨﺎوي‪ -‬ﻗﺎل‪:‬‬‫اﻟﻼﻣﻊ« )‪ ِ - (٤٢/٦‬ﱠ َ ِ‬ ‫ﱠِ‬

‫ﻓﻮﻗﻌﺖ ِﻣﻨ ُْﻪ َ َ َ ُ‬

‫ﻓﻠﺘـﺎت‬ ‫وﺛﻼﺛﲔ(؛ َ َ َ َ ْ‬‫أرﺑﻊ َ َ ِ‬
‫رﻣﻀﺎن‪َ :‬ﺳﻨَﺔ َ ْ َ ٍ َ‬ ‫ﺑﺎﻟﻘﻠﻌﺔ‪ِ -‬ﰲ ) َ َ َ‬
‫اﳊﺪﻳﺚ ‪َ ْ َ ِ -‬‬
‫ﳎﻠﺲ ِ ِ‬
‫وﺣﴬ َ ْ َ َ‬
‫ِ‬
‫»‪َ َ َ َ ...‬‬
‫اﻋﺘﺬر َﻋﻦ َ ِ‬ ‫ِ‬ ‫ِ ٍ‬
‫ذﻟﻚ«‪.‬‬ ‫ﺛﻢ ْ َ َ َ ْ‬ ‫ﻓﻴﲈ زﻋﻢ‪ ُ ،-‬ﱠ‬ ‫ﺑﻌﺾ اﻟﻨﱠﺎس‪َ -‬‬ ‫ﻋﻠﻴﻬﺎ َ ْ ُ‬ ‫ﲪﻠﻪ َ َ ْ َ‬ ‫ﻟﺴﺎن؛ َ َ َ ُ‬‫َ‬
‫ﻓﻜﺎن َﻣﺎذا ؟!‬ ‫‪َ َ ..‬‬
‫ِ‬
‫اﳌﺄﻣﻮر ﺑﻪ‪.-‬‬ ‫ﺣﺴﻦ ﱠ ﱢ‬
‫اﻟﻈﻦ ‪-‬‬ ‫)‪َ (١‬وﻫﺬا ِﻣﻦ ِ ِ‬
‫واﺟﺐ ُ ْ ِ‬
‫ﻣﺒﻴﻨﺎ ﻣﺎ ﰲ أﺳﺎﻟﻴﺐ‬ ‫اﻟﺮدود« )ص‪ َ ُ - (٤٠٥-٤٠٤‬ﱢ ً‬ ‫ِ‬ ‫ُ‬
‫رﲪﻪ اﷲ‪ -‬ﰲ » ﱡ ُ‬ ‫اﻟﺸﻴﺦ ﺑﻜﺮ أﺑﻮ زﻳﺪ ‪ُ َ َ -‬‬ ‫وﻗﺪ ﻗﺎل‬
‫اﻟﻌﺎﻟـﻢ ﱠ ﱠ ِ‬
‫ﺑﺎﻟﺰﻟـﺔ‪،‬‬ ‫وﻳﺘﺒﻊ ِ‬ ‫ِ‬ ‫اﻟﺰﻻت َ َ‬ ‫وﺗﻠﻤﺲ ﱠ‬ ‫ِ‬
‫ُ‬ ‫ﻓﻴﺠﺮح ﺑﺎﳋﻄﺄ‪ ُ ،‬ﱠ َ ُ‬
‫واﳍﻔﻮات؛ ُ َ ﱠ ُ‬ ‫ﺗﺘﺒﻊ اﻟﻌﻮرات‪ ،‬ﱡ‬ ‫)اﻟﺒﻌﺾ!( ﻣﻦ‪ َ » :‬ﱡ‬
‫ﻫﻔﻮة«‪ ،‬ﻗﺎل‪:‬‬
‫ٌ‬ ‫وﻻ ُ ْ َ ُ‬
‫ﺗﻐﻔﺮ ﻟﻪ‬
‫»وﻫﺬا ﻣﻨْﻬﺞ ٍ‬
‫ﻣﺮد!‬
‫َ َ ٌ ُْ‬
‫ورﺳﻠﻪ‪-‬؟!‬‫ِ‬ ‫ِ‬
‫أﻧﺒﻴﺎء اﷲ‬ ‫ﻏﲑ‬ ‫َﻓﻤﻦ ذا اﻟﺬي ِ ِ‬
‫ﺳﻠﻢ ﻣﻦ َ‬
‫اﳋﻄﺄ ‪َ -‬‬ ‫َ َ‬ ‫َ ْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫اﻟﻌﻠﲈء ﻣﻦ َ ّ‬ ‫ِ‬
‫اﳊـﻖ‪،‬‬ ‫زﻻت! ﻟﻜﻨﱠﻬﺎ ُ ْ َ َ َ‬
‫ﻣﻐﺘﻔﺮة ﺑﺠﺎﻧـﺐ ﻣـﺎ ُﻫـﻢ ﻋﻠﻴـﻪ ﻣـﻦ ﱢ‬ ‫ﻟﺒﻌﺾ اﳌﺸﺎﻫﲑ ﻣﻦ ُ‬ ‫وﻛﻢ‬ ‫َ‬
‫واﳍﺪى‪ ،‬واﳋﲑ اﻟﻜﺜﲑ‪:‬‬
‫ُ‬
‫ﻓﻘﻂ؟!‬ ‫وﻣﻦ ُﻟﻪ ُ ْ َ‬
‫اﳊﺴﻨﻰ َ َ ْ‬ ‫َ ْ‬ ‫ﻗﻂ؟!‬ ‫ﺳﺎء َ ّ‬
‫ﻣﻦ اﻟﺬي ﻣﺎ َ‬ ‫َ ِ‬
‫اﻟﺸﻌﺮ ‪ً ِ َ -‬‬
‫ﻛﺜﲑا ِﺟﺪا‪ِ -‬ﰲ َ َ ِ ِ‬ ‫اﻷﻟﺒﺎﲏ ﻳﺮدد َﻫﺬا َ ِ‬
‫ﳎﺎﻟﺴﻪ[‪.‬‬ ‫اﻟﺒﻴﺖ ﻣﻦ ﱢ ْ‬ ‫َْ‬ ‫اﻟﻌﻼﻣ ُﺔ َ ْ َ ِ ﱡ ُ َ ﱢ ُ‬ ‫ﻛﺎن ُ‬
‫ﺷﻴﺨﻨﺎ َ ﱠ َ‬ ‫ﻗﻠﺖ‪ْ َ َ َ :‬‬
‫وﻟﻘﺪ َ َ‬ ‫] ُ‬
‫ﻧﻔﺴﻬﺎ ِ‬ ‫اﻟﻘﺰ؛ ﺗﻄﻮي ﻋﲆ ِ‬ ‫وﻟﴫﻧﺎ ِ ْ َ‬ ‫ِ‬ ‫إﻧﺴﺎن ﲠﺬا َ ِ‬
‫ٍ‬ ‫وﻟﻮ ُ ِ َ‬
‫ﺑﻨﻔﺴﻬﺎ‬ ‫ﻣﺜﻞ دودة َ ﱢ‬ ‫أﺣﺪ‪ْ َ ،‬‬
‫ﺑﻘﻲ ﻣﻌﻨﺎ ٌ‬ ‫ﻟـﲈ َ َ‬
‫َ‬ ‫أﺧﺬ ُ ﱡ‬
‫ﻛﻞ‬
‫ﲤﻮت!‬
‫ﺣﺘﻰ َ‬
‫ـﻼ‪ -‬ﻋــﲆ ِ‬
‫ﳏﺎﻣـ ِ‬
‫ـﻞ‬ ‫ـﻮﻻ‪ِ ،‬‬
‫وﻓﻌـ ً‬ ‫ـﺮاﺋﻘﻬﻢ‪ :‬ﺗﺮﺗﻴــﺐ ﺳــﻮء اﻟﻈــﻦ‪ ،‬وﲪـ ُـﻞ اﻟﺘــﴫ ِ‬
‫ﻓﺎت ‪-‬ﻗـ ً‬ ‫وﻣــﻦ ﻃـ ِ ِ‬
‫ِ‬
‫ﱡ‬ ‫ﱢ‬ ‫ُ‬
‫اﻟﺴﻮء ﱡ ُ‬
‫واﻟﺸﻜﻮك‪.‬‬ ‫ﱡ‬
‫ِ‬
‫اﻟﻘـﺎﻃﻊ‬ ‫اﳍـﻢ‬ ‫ﺑﻌـﺪ ْ‬ ‫ِ‬ ‫ِ‬ ‫ﻣﻜﺎن ٍ‬
‫ﺑﻌﻴﺪ؛ َ ْ ِ‬ ‫ٍ‬ ‫اﻟﺘﻨﺎوش ِﻣﻦ‬ ‫ِ‬
‫ﺑـﺬل َ ﱢ‬ ‫اﻟـﺴﻮء ‪َ ْ َ -‬‬
‫اﻟﻜـﻼم ﻋـﲆ َﳏﺎﻣـﻞ ﱡ‬ ‫ﳊﻤﻞ‬ ‫ُ‬ ‫وﻣﻨﻪ‪:‬‬
‫=‬ ‫وﺟﺪ ﻋﲆ ُﻓﻼن ﻛﺬا! وﻋﲆ ﻓﻼن ﻛﺬا!!‬
‫ﺑﺄﻧﻪ َ َ َ‬
‫واﻟﱰﺑﺺ‪ ،-‬واﻟﻔﺮح اﻟﻌﻈﻴﻢ ﱠ ُ‬
‫ﱡ‬ ‫ﻟﻠﱰﺻﺪ‪،‬‬
‫ﱡ‬
‫‪١٢١‬‬

‫ِ ِ‬ ‫ِ‬ ‫ﻋﺎرﻓﺎ ِ َ َ ِ ِ‬
‫ﻳﻜﻮن َ ِ ً‬ ‫َ َِ ِ َ‬
‫وﻣﻨـﺎزﳍﻢ؛‬ ‫اﻟﻨﺎس َ َ ْ َ‬
‫وأﺣـﻮاﳍﻢ َ َ‬ ‫ﺑﻤﻘﺎدﻳﺮ ﱠ ِ‬ ‫اﳌﺆرخ َ ْ‬
‫أن َ ُ َ‬ ‫ﳛﺘﺎج ُ َ ﱢ ُ‬
‫وﻟﺬﻟﻚ؛ َ ْ َ ُ‬
‫ﻳﻀﻊ ِ‬ ‫ﻳﺮﻓﻊ ِ‬
‫اﻟﻮﺿﻴﻊ‪َ ،‬وﻻَ َ َ ُ ﱠ‬
‫اﻟﺮﻓﻴﻊ«)‪.(١‬‬ ‫ﻓﻼ َ ْ َ ُ َ‬
‫َ َ‬

‫ِ‬
‫ﺑﻤﻘﺎرﻓﺔ أﺧﻴﻪ اﳌﺴﻠﻢ ﻟﻶﺛﺎم؟!‬ ‫ِ ِ‬
‫ﻓﺮح اﳌﺴﻠﻢ ُ َ‬ ‫= وﻣﺘﻰ ﺻﺎر ﻣﻦ دﻳﻦ اﷲ‪ُ :‬‬
‫وﺻـﲑ‬ ‫ِ‬ ‫ﻣﺘﻰ ﻣﺎ ﱠ ِ‬ ‫ٌ‬ ‫أﻻ ﱠ‬
‫ﲤﻜﻦ ﻣﻦ ﻧﻔﺲ أﻃﻔﺄ ﻣﺎ ﻓﻴﻬـﺎ ﻣـﻦ ﻧـﻮر اﻹﻳـﲈن‪ َ ،‬ﱠ َ‬ ‫ﺧﺒﻴﺚ؛ َ َ‬ ‫اﻟﺘﺼﻴﺪ ٌ‬
‫داء‬ ‫إن ﻫﺬا ﱠ َ ﱡ َ‬
‫ﻧﻌﻮذ ﺑﺎﷲُ ِﻣﻦ اﳋﺬﻻن‪.«-‬‬‫وﻳﻔﺮزﻫﺎ ‪ُ -‬‬ ‫ِ‬
‫واﻟﺸﻬﻮات‪ُ ِ ُ ،‬‬ ‫اﻷﻫﻮاء‬
‫َ‬ ‫ُ‬
‫ﻳﺴﺘﻘﺒﻞ‬ ‫ﺧﺮاﺑﺎ ً‬
‫ﻳﺒﺎﺑﺎ‪،‬‬ ‫ً‬ ‫اﻟﻘﻠﺐ‬
‫َ‬
‫ﻗﻮﻟـﻪ ‪ِ-‬ﰲ »َِﻟﻘـﺎء‬
‫ﺑﻜـﺮ‪ُ ُ ْ َ -‬‬ ‫أﻛﺮﻣـﻪ اﷲ‪ِ -‬ﰲ ﱠ ْ ِ‬
‫اﻟـﺸﻴﺦ َ ْ ٍ‬ ‫اﻟﺸﻴﺦ ﺭ‪‬ﺑِﻴﻊ ﺑِﻦ ﻫ‪‬ـﺎﺩِﻱ ‪ُ َ َ ْ َ -‬‬
‫ﻛﻼم َ ِ َ ِ‬
‫ﻓﻀﻴﻠﺔ ﱠ ْ ِ‬ ‫وﻣﻦ َ َ ِ‬‫ِ‬
‫َ ْ‬
‫ﺟﺪة َ ْ ُ‬
‫اﳌﻔﺘﻮح«‪:‬‬ ‫ُ ﱠ‬
‫ﺳـﺒﺤﺎﻧﻪ‬
‫وﻧﺮﺟـﻮ اﷲَ ‪ُ َ َ ْ ُ -‬‬ ‫أﺧﻄـﺄ‪ُ ْ َ َ ،‬‬ ‫أﺧﻮﻧـﺎ‪ْ َ ،‬‬
‫زﻳـﺪ( َ ُ َ‬ ‫ﺑﻜﺮ َ ُأﺑﻮ َ ْ‬‫ﻟﻸﺷﺨﺎص‪ْ َ ) :‬‬ ‫ﺗﺘﻌﺮﺿﻮا ِ َ ْ َ‬ ‫ﻟﻜﻢ‪ :‬ﻻَ َ َ َ ﱠ ُ‬ ‫ﻗﻠﺖ َ ُ‬ ‫»ُْ ُ‬
‫اﳌﻌﺮﻓـﺔ ِ َ ﱢ‬
‫ﻟﻠﺤـﻖ‬ ‫ْـﺪﻧﺎ ِﻣـﻦ َ ِ َ ِ‬
‫َ ْ‬
‫ﺑﺤﺴﺐ ﻣﺎ ِﻋﻨ ِ‬
‫ﻧﺎﻗﺸﻨﺎه ِ َ ْ ِ َ‬
‫ﻧﺤﻦ َ َ ْ َ ُ‬ ‫واﳊﻖ‪ُ ْ َ ،‬‬ ‫َﺎﺻﻴﺘﻪ ِ َإﱃ ﱠ َ ِ‬
‫اﻟﺼﻮاب َ َ ّ‬ ‫ﻳﺄﺧﺬ ﺑِﻨ ِ ِ ِ‬
‫َ‬ ‫أن َ ْ ُ َ‬ ‫وﺗﻌَﺎﱃ‪ْ َ -‬‬‫َََ‬
‫ِ‬ ‫ِ ِ‬
‫ﺷﺎء اﷲ‪.-‬‬ ‫إن َ َ‬ ‫اﳋﲑ ‪ْ ِ -‬‬
‫ﻣﻨﻪ َ ْ َ‬‫وﻧﺮﺟﻮ ْ ُ‬ ‫ﳾء ِإﱃ اﻵن‪ُ ْ َ َ ،‬‬ ‫ﺟﺎءﲏ ﻣﻨ ُْﻪ َ ْ ٌ‬ ‫وﻣﺎ َ َ‬ ‫واﻟﺼﻮاب‪َ َ ،‬‬ ‫َ ﱠ َ‬
‫واﻟﻔﺘﻦ‪ِ ِ َ ،‬‬ ‫اﻟﺒﺪع َ ِ َ‬ ‫ﻛﺜﲑا ِﰲ َ ِ‬ ‫ِ‬ ‫ﻣﴩق‪ِ ،‬‬
‫ﻧﻌﺘﺰ ِ َﲠﺎ‬ ‫ﻓﻬﺬه ُ ُ ُ‬
‫اﻟﻜﺘﺐ َ ْ َ ﱡ‬ ‫َ‬ ‫ﻣﻘﺎوﻣﺔ ِ َ ِ‬‫ﻛﺘﺐ َ ً ُ َ َ‬ ‫ﻳﻌﻨﻲ‪َ َ َ :‬‬ ‫ﻣﺎض ُ ْ ِ ٌ َ ْ‬ ‫زﻳﺪ َ ُﻟﻪ َ ٍ‬ ‫ﺑﻜﺮ َ ُأﺑﻮ َ ْ‬ ‫َ ْ‬
‫ﻧﻄﺒﻌﻬﺎ‪َ ُ ُ ْ َ َ ،‬‬
‫وﻧﻨﴩﻫﺎ‪.‬‬ ‫ﻋﻨﺪﻧﺎ ِ ْ َ ِ ﱠ ٌ‬
‫إﻣﻜﺎﻧﻴﺔ؛ َ ْ َ ُ َ‬ ‫وﻟﻮ ِ ْ َ‬ ‫ْﴩﻫﺎ‪ْ َ َ ،‬‬
‫وﻧﻨ ُ ُ َ‬
‫ََ‬
‫اﻟـﺼﺤﺎﺑﺔ‪،‬‬
‫ﺣﺘـﻰ ﱠ َ َ‬ ‫ﺣﻨﺒـﻞ‪ َ ،‬ﱠ‬ ‫ﺑـﻦ َ ْ َ‬ ‫اﺑﻦ َﺑـﺎز َ َ َ ْ ُ‬
‫وأﲪـﺪ ْ ُ‬ ‫ﻛﺎن ْ ُ‬‫ﻟﻜﻢ‪ْ َ :‬ﻟﻮ َ َ‬ ‫ﻗﻠﻨﺎ َ ُ‬
‫ﻛﲈ ُ ْ َ‬ ‫وأﺧﻄﺎؤه ‪َ-‬واﷲ‪ ُ َ -‬ﱡ َ‬
‫أردﻫﺎ‪َ َ ،‬‬ ‫ََْ َ ُُ‬
‫َْ َ ُ ُ‬
‫أﺧﻄﺎؤﻫﻢ َﻣﺎ َ ْ َ ُ َ‬
‫ﻧﻘﺒﻠﻬﺎ«‪.‬‬
‫ٍ‬ ‫ﺗﴫﻓﺎت ُ َ ِ‬
‫أﻋﺠﺐ َ َ ﱡ َ ِ َ‬
‫ٍ‬ ‫ِ‬
‫ﻛﺜﲑة‪-‬‬ ‫أﺣﻴﺎن‬ ‫أﳖﻢ ‪-‬ﰲ‬‫اﻟﺒﺎب‪ َ :-‬ﱠ ُ‬ ‫ﻫﺪاﻫﻢ اﷲ‪ِ -‬ﰲ َﻫﺬا َ‬ ‫ﻫﺆﻻء )!( ‪ُ َ َ -‬‬ ‫وﻣﻦ َ ْ َ ِ‬ ‫)‪ْ َ (١‬‬
‫وﺑﻘـﻮل َ ِ‬
‫اﳌﺠﺎﻫﻴـﻞ ِ ّ‬ ‫وﺑﻘـﻮل ا ُ َ َ ِ‬
‫ﳊـﺪﺛﺎء ِ ﱠ‬ ‫ﳚﻬﻞ ِ ﱠ‬
‫ﺿـﺪ‬ ‫اﻟﻘـﺪﻣﺎء! َ ِ َ ْ ِ َ‬ ‫ﺿـﺪ ُ َ َ‬
‫ﻳﻌﻠـﻢ‪ِ ْ َ ِ َ ،‬‬ ‫ﻣـﻦ َ ْ َ‬
‫ﺿﺪ َ ْ‬ ‫ﻣﻦ َ ْ َ ُ‬ ‫ﻳﺄﺧﺬون ِ َ ْ ِ‬
‫ﺑﻘﻮل َ ْ‬ ‫َْ ُ ُ َ‬
‫ﺿـﺪ ُ َ َ ﱢ ِ‬ ‫وﺑﻘـﻮل ُ َ ِ ِ‬
‫اﳌﺒﺘـﺪﺋﲔ ِ ّ‬ ‫َ ِ‬
‫اﻟـﺼﻐﺮاء ِ ﱠ‬ ‫َ ِ‬
‫اﳌﺘﻘـﺪﻣﲔ!!!! َ َ ْ َ ُ َ‬
‫ﻓﻴﺠﻌﻠـﻮن‬ ‫اﻟﻜـﱪاء!!! َ ِ َ ْ ِ ْ‬ ‫ﺿـﺪ ُ َ‬
‫ِ‬
‫اﳌﻌﺮوﻓﲔ!! وﺑﻘـﻮل ﱡ َ‬ ‫ُْ‬
‫ِ‬
‫وﺗﻘﺴﻴﲈﲥﻢ‪!-‬‬ ‫ِ‬
‫اﺻﻄﻼﺣﺎﲥﻢ‪،‬‬ ‫ﺣﺴﺐ‬ ‫ِ‬
‫اﳌﺴﻜﲔ(=) َ ً‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫اﻟﻔﻄﲔ(= ) ْ ً‬‫ِ‬ ‫ِ‬ ‫) َ‬
‫ﻓﻄﻴﻨﺎ(!!! ‪-‬ﻋﲆ َ ْ‬ ‫ﻣﺴﻜﻴﻨﺎ(‪َ ،‬و) ْ‬
‫ﻳﺘﻌﺪى ِ َ‬
‫رﻛﺎﲠﻢ!‬ ‫إﻃﺎرﻫﻢ‪ ،‬وﻻ ﱠ‬ ‫ﻳﺘﺠﺎوز َ‬
‫َ‬ ‫ﻓﻠﻜﻬﻢ‪ ،‬وﻻ‬ ‫ﻳﺪور ﰲ َ َ ِ ِ‬ ‫أن َ‬ ‫ﻋﻨﺪﻫﻢ!‪ْ :-‬‬ ‫اﳌﻬﻢ ‪َ -‬‬ ‫ُِ ّ‬
‫ِ‬ ‫ﺧﻄﲑة‪ُ ِ َ ُ ،-‬‬ ‫ِ‬ ‫ﻣﺴﺎﻟﻚ َ ِ ﱠ ٌ‬
‫وﻫﺬه َ َ ِ ُ‬ ‫‪ِ ِ َ ...‬‬
‫اﻟﺴﲑة َ ﱠ ِ َ‬
‫واﻟﴪﻳﺮة‪..‬‬ ‫أﺣﻜﺎم ﱢ َ‬‫ﺗﻨﺎﻗﺾ َ ْ َ َ‬ ‫ردﻳﺔ ‪َ َ -‬‬ ‫َ‬
‫ﺗﻌﺎﱃ‪َُ-‬ﻳﻘﻮل‪ ( ª © ¨ § ¦ ¥ ¤) :-‬؟!‬ ‫َواﷲُ ‪َ َ َ -‬‬
‫ِ‬ ‫ِ‬
‫=‬ ‫ﺳﺒﻖ‪ْ َ َ ...‬‬
‫وﻟﻜﻦ‪:‬‬ ‫وﻟﻴﺴﺖ ِ َ ْ‬
‫ﺑﻤﻦ َ َ‬ ‫ﺻﺪق‪َ ْ َ َ ،‬‬ ‫اﻟﻌﱪ ُة ِ َ ْ‬
‫ﺑﻤﻦ َ َ‬ ‫ﻧﻌﻢ؛ ْ َ‬‫ََْ‬
 ‫‪١٢٢‬‬
‫‪..............................................................................‬‬
‫واﳌﻌﺮﻓﺔ َ ِ ِ‬ ‫اﻟﺘﺤﻘﻖ ِﻣﻦ ﻫﺬا ‪ِ ِ ِ ْ َ -‬‬
‫اﻟﻘﻮﻳﺔ َ ﱠ‬
‫اﳉﺎدة؟!!‬ ‫ﱠ‬ ‫واﻟﺘﺘﺒﻊ‪َ ِ ْ َ َ ،‬‬ ‫وﲢﻘﻴﻘﻪ‪ِ -‬إﻻﱠ ِ ﱠ ْ‬
‫ﺑﺎﻟﺴﱪ‪ َ ،‬ﱠ َ ﱡ‬ ‫َ‬ ‫اﻟﺴﺒﻴﻞ ِ َإﱃ ﱠ َ ﱡ ِ ْ َ‬
‫ﻛﻴﻒ ﱠ ِ ُ‬
‫= َْ َ‬
‫ِ‬ ‫ﺑﻌﺾ َ ﱠ ِ‬ ‫ﻣﻌﲔ ِﻣﻦ َ ِ ِ ِ‬ ‫اﺑﻦ ِ‬ ‫ﻣﻮﻗﻒ ِ‬ ‫ﻃﺎﻟﺐ ِ ْ ِ‬
‫اﻟﻌﻠﻢ‪َ ِ ْ َ -‬‬ ‫ِ‬ ‫ِ‬
‫اﻟﻜﺬاﺑﲔ ﱠ َ‬
‫اﻟﺬﻳﻦ َ ﱠ ُ ُ‬
‫ﻏﺮروه‬ ‫ﺗﻮﺛﻴﻘﻪ َ ْ َ‬ ‫ْ ْ‬ ‫ﻣﺎم ْ ِ َ‬
‫اﻹ َ ِ‬ ‫وﺗﺬﻛﺮ ‪-‬أﺧﻲ َ َ‬ ‫َََ ﱠْ‬
‫ِ َ ِِ ِ‬
‫ﺗﻘﺪم )ص‪.-(١٠٥‬‬ ‫ﺑﻈﻮاﻫﺮﻫﻢ!! ‪-‬ﻛﲈ َ َ ﱠ َ‬ ‫َ‬
‫ُْ ُ‬
‫ﻗﻠﺖ‪:‬‬
‫ﻫﺬه ﱠ ْ ِ ِ‬ ‫ﺑﺒﻄﻼن َ ِ ِ‬ ‫ﻫﺆﻻء!( ِ ْ َ ِ‬ ‫ِ‬
‫اﻟﻄﻴـﺎرة!( ‪-‬وﻣـﺎ ُ ْ ِ ُ‬
‫ﻳـﺸﺒﻬﻬﺎ‪َ :-‬ﻣـﺎ‬ ‫اﻟـﴪﻳﻌﺔ= ﱠ ﱠ َ‬ ‫اﻟﺘﺰﻛﻴـﺎت ) ﱠ ِ َ‬ ‫ُ‬ ‫ﻳﻘﻨﻊ ) َ ُ َ‬ ‫وﻟﻌﻞ َ ﱠﳑﺎ ُ ْ ُ‬ ‫َََﱠ‬
‫ِ‬
‫اﻟـﺴﻨَﻦ‬
‫اﻟـﺼﻐﺮى« )‪ ،(١٣٤/٤‬و»ﻣﻌﺮﻓـﺔ ﱡ‬ ‫اﻟﻜـﱪى« )‪َ ،(١٢٥/١٠‬و» ﱡ ْ َ‬ ‫اﻟـﺴﻨَﻦ ُ ْ َ‬ ‫اﻟﺒﻴﻬﻘﻲ ِﰲ » ﱡ‬ ‫َْ َ َ‬
‫أﺧﺮﺟ ُﻪ َ ْ َ‬
‫واﻟﻌﻘﻴﲇ ِﰲ » ﱡ َ َ‬ ‫َِ‬ ‫ِ‬ ‫ِ‬
‫اﻟﻀﻌﻔﺎء« )‪ َ (٤٥٤/٣‬ﱠ ُ‬
‫أﻧﻪ‪:‬‬ ‫اﻟﻜﻔﺎﻳﺔ« )‪ْ ُ َ ،(٢١٩‬‬ ‫واﳋﻄﻴﺐ ِﰲ » َ َ‬ ‫واﻵﺛﺎر« )‪َ َ ،(٦٠٣٦‬‬
‫ﻟـﺴﺖ َ ْ ِ ُ‬ ‫ِ‬ ‫ﺷﻬﺪ ٌ ِ‬
‫أﻋﺮﻓـﻚ ‪َ -‬وﻻَ‬ ‫ﻋﻤـﺮ‪ ِ :‬ﱢإﲏ َ ْ ُ‬ ‫ﻓﻘـﺎل َ ُ‬
‫ﻟـﻪ ُ َ‬ ‫رﴈ اﷲُ َﻋﻨ ُْﻪ‪َ َ َ ،-‬‬
‫اﳋﻄﺎب ‪َ َ -‬‬ ‫ﺑﻦ َ ﱠ‬‫ﻋﻤﺮ ِ‬ ‫رﺟﻞ ﻋﻨ َْﺪ ُ َ َ‬ ‫َ ِ َ َ ُ‬
‫ﺑﻤﻦ َ ْ ِ ُ‬ ‫أﻋﺮﻓﻚ‪ِ ِ ْ َ ،-‬‬ ‫ﻳﴬك َ ﱢأﲏ ﻻَ َ ْ ِ ُ‬
‫ﻳﻌﺮﻓﻚ؟‬ ‫ﻓﺎﺋﺘﻨﻲ ِ َ ْ‬ ‫َ ُ ﱡ َ‬
‫اﳌﺆﻣﻨﲔ‪َ ،-‬ﻗﺎل‪َ ِ :‬ﺑﺄي َ ٍ‬
‫ﳾء َ ْ ِ ُ‬ ‫أﻋﺮﻓﻪ ‪-‬ﻳﺎ َ ِأﻣﲑ ُ ْ ِ ِ‬
‫ﻓﻘـﺎل‪َ َ َ ِ :‬‬
‫ﺑﺎﻟﻌﺪاﻟـﺔ‪َ ،‬ﻗـﺎل‪َ ُ :‬‬
‫ﻫـﻮ‬ ‫ﺗﻌﺮﻓﻪ؟ َ َ‬ ‫ﱢ ْ‬ ‫َ‬ ‫رﺟﻞ‪َ َ :‬أﻧﺎ َ ْ ِ ُ ُ َ‬ ‫ﻓﻘﺎل َ ُ ٌ‬ ‫ََ َ‬
‫واﻟـﺪﻳﻨ َِﺎر‬ ‫ﻓﻌﺎﻣﻠـﻚ ِ ﱢ ْ َ ِ‬
‫ﺑﺎﻟـﺪرﻫﻢ َ ﱢ‬ ‫ﻻ‪َ ،‬ﻗﺎل‪َ َ َ َ َ :‬‬
‫وﳐﺮﺟﻪ؟! َﻗﺎل‪َ :‬‬ ‫وﳖﺎره‪ُ َ َ ْ َ َ ،‬‬
‫وﻣﺪﺧﻠﻪ َ َ ْ َ َ‬ ‫اﻷد َﻧﻰ؛ َ ْ ِ ُ‬
‫ﺗﻌﺮف َ ْ َ ُ‬
‫ﻟﻴﻠﻪ َ َ َ‬ ‫ﺟﺎرك َ ْ‬‫َ ُ َ‬
‫ﻋـﲆ َ َ ِ ِ‬ ‫ﻳـﺴﺘﺪل ِ ِ‬ ‫اﻟـﺴﻔﺮ ﱠ ِ‬
‫ﻓـﺼﺎﺣﺒﻚ ِﰲ ﱠ َ ِ‬ ‫ﱠِ‬
‫ﻣﻜـﺎرم‬ ‫ﺑـﻪ َ َ‬ ‫اﻟـﺬي ُ ْ َ َ ﱡ‬ ‫ﻗﺎل‪َ َ َ َ َ :‬‬ ‫ﻻ‪َ َ ،‬‬
‫اﻟﻮرع؟! َﻗﺎل‪َ :‬‬
‫ﻋﲆ َ َ‬ ‫ﲠﲈ َ َ‬‫ﻳﺴﺘﺪل ِ ِ َ‬
‫اﻟﺬي ُ ْ َ َ ﱡ‬
‫ﻗﺎل‪َ :‬‬
‫ﻻ‪َ ،‬ﻗﺎل‪:‬‬ ‫َْ‬
‫اﻷﺧﻼق؟! َ َ‬
‫ﻓﻠﺴﺖ َ ْ ِ ُ ُ‬
‫ﺗﻌﺮﻓﻪ‪.‬‬ ‫ََ ْ َ‬
‫ﺑﻤﻦ َ ْ ِ ُ‬ ‫ِِ‬ ‫ُﺛﻢ َ َ ِ‬
‫ﻳﻌﺮﻓﻚ‪.‬‬ ‫ﻟﻠﺮﺟﻞ‪ْ :‬اﺋﺘﻨﻲ ِ َ ْ‬ ‫ﻗﺎل ﱠ ُ‬ ‫ﱠ‬
‫ﺣﺠـﺮ ِﰲ‬‫اﺑـﻦ َ َ‬ ‫ﻧﻘﻠﻪ َ ِ ُ‬
‫اﳊﺎﻓﻆ ْ ُ‬ ‫ﻛﲈ ُ‬ ‫اﻟﺴﻜﻦ ‪َ َ -‬‬
‫واﺑﻦ ﱠ َ‬
‫اﻹرواء« )‪ُ ْ َ ،(٢٦٣٧‬‬‫ﺷﻴﺨﻨﺎ ِﰲ » ِ ْ َ‬ ‫وﺻﺤﺤﻪ َ ْ ُ‬
‫ﻗﻠﺖ‪ َ َ :‬ﱠ َ ُ‬ ‫ُْ ُ‬
‫اﳊﺒﲑ« )‪.-(١٩٧/٤‬‬ ‫اﻟﺘﻠﺨﻴﺺ َ ِ‬ ‫» ﱠْ ِ‬

‫اﻟﻐــﺰي ‪ ُ ُ )-‬ﱢ‬
‫ﺗــﻮﰲ‬ ‫ﱠ ِ‬
‫اﻟﻌﻼﻣــﺔ اﻟــﻨ ْﱠﺠﻢ َ ﱢ‬ ‫اﳋﻔــﺎء« )‪ِ َ (٥٤٩/١‬‬ ‫ﻛــﺸﻒ َ َ‬ ‫اﻟﻌﺠﻠــﻮ ِﲏ ِﰲ » َ ْ‬ ‫وﻧﻘــﻞ َ ْ ُ‬ ‫َََ َ‬
‫ﻋــﻦ َ َ‬
‫ﲢﺴﲔ َﺳﻨ َِﺪه‪.‬‬
‫‪١٠٦١‬ﻫـ(‪َ ِ ْ َ -‬‬
‫اﺑﻦ َ ِ‬ ‫أﺻﻞ َﻫﺬا ﱠ ِ‬
‫ﺳـﺒﻞ ﱠ َ‬
‫اﻟـﺴﻼم«‬ ‫ﻛـﲈ ِﰲ » ُ ُ‬ ‫ﻛﺜﲑ ِﰲ » ِ ْ َ‬
‫اﻹرﺷـﺎد« ‪َ َ -‬‬ ‫ﻣﻨﻘﻮل َﻋﻦ ِ َ ِ‬
‫اﻹﻣﺎم ْ ِ‬ ‫ٌ‬ ‫اﻟﺘﺤﺴﲔ‬ ‫ْ‬ ‫وﻟﻌﻞ َ ْ َ‬
‫َََﱠ‬
‫ْﻌﺎﲏ‪.-‬‬‫ﻟﻠﺼﻨ َ ِ‬ ‫ِ‬
‫)‪ - (٢٥٩/٤‬ﱠ‬
‫ﻗﻠﺖ‪:‬‬
‫ُ‬
‫واﻟﺘﺆدة‪=،‬‬ ‫اﻟﺴﻤﺖ َ َ ُ‬
‫اﳊﺴﻦ‪ ،‬ﱠ ُ َ ُ‬ ‫اﻟﻨﺒﻲ ﷺ‪ » :‬ﱠ ْ ُ‬
‫ﻗﻮل ﱢ‬ ‫اﻟﴪﻳﻌﺔ!(‪ُ ِ ْ ُ ،‬‬
‫وﻳﺒﻄﻠﻬﺎ‪ُ :‬‬ ‫َ‬ ‫ِ‬
‫اﻟﺘﺰﻛﻴﺎت )‬ ‫وﳑ ﱠﺎ ُ ُ‬
‫ﻳﻨﻘﺾ ﻫﺬه‬
‫‪١٢٣‬‬

‫اﻹﻣـﺎم اﺑـﻦ ْ ٍ ِ‬
‫رﲪـﻪ اﷲ‪ِ -‬ﰲ » َ ْ َ‬
‫واﻟـﺴﲑ«‬
‫اﻷﺧـﻼق َ ﱢ َ‬ ‫ﻗﺎﻟـﻪ ِ َ ُ ْ ُ َ‬
‫ﺣـﺰم ‪ُ َ َ -‬‬ ‫وﻣﺎ َ ْ َ َ‬
‫أﲨـﻞ َﻣـﺎ َ َ ُ‬ ‫َ َ‬
‫)ص‪:(٩١‬‬

‫أﻫﻠَِﻬﺎ‪-‬؛‬ ‫ﻣﻦ َ ْ ِ‬
‫ﻏﲑ َ ْ‬
‫ِ‬ ‫وأﻫﻠﻬﺎ ِﻣﻦ ﱡ َ ِ ِ‬
‫ﻓﻴﻬﺎ ‪ْ ُ َ -‬‬
‫وﻫﻢ ْ‬ ‫اﻟﺪﺧﻼء )‪َ (١‬‬
‫ِ‬
‫اﻟﻌﻠﻮم َ َ ْ َ َ‬
‫ﻋﲆ ُ ُ ِ‬
‫أﴐ َ َ‬ ‫»ﻻَ َ َ َ‬
‫آﻓﺔ َ ﱡ‬

‫ﺟﺰءا ِﻣﻦ ﱡ ِ‬
‫اﻟﻨﺒﻮة« ‪»-‬ﺻﺤﻴﺢ اﻟﱰﻏﻴﺐ« )‪:-(١٦٩٦‬‬ ‫ً‬ ‫ٍ‬
‫أرﺑﻌﺔ وﻋﴩﻳﻦ‬ ‫ﺟﺰء ِﻣﻦ‬
‫ُﱠ‬ ‫واﻻﻗﺘﺼﺎد‪ٌ :‬‬
‫ُ‬ ‫=‬
‫اﻟﻄﻴﺶ!‬ ‫ﻓﺎﻟﺴﻤﺖ َ َ ُ‬
‫اﳊﺴﻦ ُﻳﻨﺎﻓﻴﻪ‪ :‬ﱠ ْ ُ‬ ‫ﱠ ْ ُ‬
‫اﻟﻌ َ َ ُ‬
‫ﺠﻠﺔ!‬ ‫واﻟﺘﺆدة ُﺗﻨﺎﻓﻴﻬﺎ‪َ :‬‬
‫ﱠُ َُ‬
‫اﻹﴎاف!‬
‫ُ‬ ‫واﻻﻗﺘﺼﺎد ُﻳﻨﺎﻓﻴﻪ‪:‬‬
‫ُ‬
‫ذﻛـﺮ َ ْ َ‬ ‫ِ‬ ‫ِ‬
‫اﻟﺴﻌﺪي ِﰲ » َ ْﻓﺘﺢ اﻟـﺮﺣﻴﻢ َ ِ‬ ‫وﻗﺪ َ َ‬
‫ﻗـﻮل‬ ‫ﻟــﲈ َ َ َ‬ ‫اﳌﻠـﻚ َ ﱠ‬
‫اﻟﻌـﻼم‪) «...‬ص‪ - (١٦٨‬ﱠ‬ ‫ﱠ‬ ‫ﻗﺎل َ ﱠ َ ُ‬
‫اﻟﻌﻼﻣﺔ ﱠ ْ ﱡ‬ ‫ََْ‬
‫ﺗﻌﺎﱃ‪:-( M L K J I H G F E D C B) :-‬‬ ‫اﷲ‪َ َ َ -‬‬
‫ِ‬ ‫إﺧﻮاﳖﻢ ُ ْ ِ ِ‬ ‫اﻟﻘﺎدﺣﺔ ِﰲ ِ ْ َ ِ ِ‬ ‫اﻷﻗﻮا َل َ ِ َ َ‬ ‫ِ‬ ‫ﻣﻨﻪ ِ ِ ِ ِ‬ ‫ﻫﺬا ِ َ ِ‬
‫ﻋﻠﻤـﻮا‬ ‫رﺟﻌﻮا ِ َإﱃ َﻣﺎ َ ُ‬ ‫اﳌﺆﻣﻨﲔ؛ َ َ ُ‬ ‫ﺳﻤﻌﻮا َ ْ َ‬ ‫ﻟﻌﺒﺎده؛ ِ َإذا َ ُ‬ ‫إرﺷﺎد ْ ُ َ‬ ‫»َ َ ْ ٌ‬
‫رﺟﻌـﻮا ِ َإﱃ َ ْ ِ‬ ‫أﻗﻮال َ ِ ِ‬ ‫ﻳﻠﺘﻔﺘﻮا ِإﱃ َ ْ َ ِ‬‫وﱂ ْ َ ْ َ ِ ُ‬ ‫ِ‬ ‫وإﱃ َ ِ ِ‬ ‫ﻣﻦ ِ َ ِ ِ‬ ‫ِ‬
‫اﻷﺻـﻞ‪ُ َ ْ َ َ ،‬‬
‫وأﻧﻜـﺮوا‬ ‫ﺑـﻞ َ َ ُ‬ ‫اﻟﻘﺎدﺣﲔ‪ْ َ ،‬‬ ‫أﺣﻮاﳍﻢ‪َ َ ،‬‬ ‫ﻇﺎﻫﺮ َ ْ َ‬ ‫إﻳﲈﳖﻢ‪َ ِ َ ،‬‬ ‫ْ‬
‫ﻳﻨﺎﻓﻴﻪ«‪.‬‬ ‫ﻣﺎ ِ‬
‫َ ُ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ََ َ‬
‫ﻧﻔﺴﻬﺎ‪:-‬‬ ‫اﻵﻳﺔ َ ْ َ‬ ‫وﻗﺎل ﰲ » َ ْﺗﻔﺴﲑه« )ص‪- (٥٦٣‬ﰲ َ‬
‫ﻣﻦ ِ ِ‬ ‫وأن ﻣﺎ ُ ِ‬ ‫ِ‬ ‫َ ُ ِ‬ ‫اﳌﺆﻣﻨﻮن َ ْ ِ ِ‬ ‫ﻇﻦ ُ ْ ِ ُ َ‬
‫اﳌﻌﻠـﻮم‬ ‫اﻹﻳـﲈن َ ْ ُ‬ ‫َ‬ ‫ﻣﻌﻬﻢ َ‬ ‫رﻣﻮا ِﺑﻪ‪ َ َ ،‬ﱠ َ َ َ‬ ‫اﻟﺴﻼﻣﺔ ﱠﳑﺎ ُ ُ‬ ‫وﻫﻮ ﱠ َ‬ ‫ﺧﲑا‪َ ُ َ ،‬‬‫ﺑﺒﻌﻀﻬﻢ َ ْ ً‬ ‫أي‪ َ :‬ﱠ‬ ‫»َ ْ‬
‫اﻟﺒﺎﻃﻞ«‪.‬‬ ‫اﻹﻓﻚ َ ِ ِ‬ ‫ﻓﻴﻬﻢ ِﻣﻦ ِ ْ ِ‬
‫ﻗﻴﻞ ِ َ‬
‫ﻳﺪﻓﻊ ﻣﺎ ِ َ ِ‬
‫ََُْ َ‬
‫ﱠ ِ‬ ‫ﻏﻔﺮ اﷲُ َ ُﳍﻢ‪ٍ َ َ ِ -‬‬ ‫ِ‬ ‫وﻟﻘﺪ َ ﱠ ْ ِ‬
‫ﻟﻠﻌﻼﻣـﺔ‬
‫ﺑﻜـﻼم َ َ‬ ‫اﻟﺪﺧﻼء( ‪َ َ َ -‬‬ ‫ﺻﻨﺎﺋﻊ )ﺑﻌﺾ!( ﻫﺆﻻء ) ﱡ َ‬ ‫ِ‬ ‫ﺑﻌﺾ‬ ‫ذﻛﺮﺗﻨﻲ ُ‬ ‫)‪َ ْ َ َ َ (١‬‬
‫اﳌﺎوردي؛ َﻗﺎل‪:‬‬ ‫َ ِ‬
‫َْ‬
‫ِ‬ ‫ٍ‬ ‫اﳋﺼﻢ ِ َ َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻳﻨﺎﻇﺮ ِﰲ َ ْ ِ ٍ‬ ‫ِ‬ ‫وﻟﻘﺪ َ َ ْ ُ‬
‫ﺻﺤﻴﺤﺔ‪َ َ َ ،‬‬
‫ﻓﻜﺎن‬ ‫َ‬ ‫ﺑﺪﻻﻟﺔ َ‬ ‫ﻋﻠﻴﻪ َ ْ ُ‬ ‫اﺳﺘﺪل َ َ ْ‬
‫وﻗﺪ ْ َ َ ﱠ‬ ‫ﳎﻠﺲ َﺣﺎﻓﻞ‪َ َ ،‬‬ ‫رﺟﻼ ُ ُ‬ ‫رأﻳﺖ‪ً ُ َ ...‬‬ ‫)َََ ْ‬
‫ِ‬ ‫ﻓﺴﺎدﻫﺎ َ ﱠ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫أن َﻗﺎل‪ ِ :‬ﱠ‬ ‫ﺟﻮاﺑﻪ َﻋﻨ َْﻬﺎ َ ْ‬
‫ﻳﺬﻛﺮه ﱠ ْ ُ‬
‫اﻟـﺸﻴﺦ‬ ‫وﻣﺎ َﱂ ْ َ ْ ُ ْ ُ‬ ‫ﺷﻴﺨﻲ َﱂ ْ َ ْ ُ ْ َ‬
‫ﻳﺬﻛﺮﻫﺎ! َ َ‬ ‫أن َ ْ‬ ‫ووﺟﻪ َ َ َ‬ ‫ﻓﺎﺳﺪة؛ َ َ ْ ُ‬‫دﻻﻟﺔ َ َ ٌ‬ ‫إن َﻫﺬه َ ٌ‬ ‫َ ُُ‬
‫ِ‬
‫ﻛﲈ ِﰲ َ‬ ‫ِ‬
‫واﻟﺪﻳﻦ« )ص‪َ- (٧٠‬ﻟﻪ‪.-‬‬ ‫اﻟﺪﻧﻴﺎ َ ﱢ‬ ‫أدب ﱡ ْ‬ ‫ﻛﺘﺎب » َ َ‬ ‫ﺧﲑ ﻓﻴﻪ«! ‪َ َ -‬‬ ‫ﻻَ َ ْ َ‬
‫ﻣﺬﻫﺐ )!(‪:‬‬ ‫ﻋﲆ َ ْ َ ِ‬ ‫ﻓﻬﻢ َ َ‬ ‫َُ ْ‬
‫ﻏﺰﻳﺔ َ ُ ِ‬ ‫ِ‬
‫أرﺷﺪ!‬ ‫ﺗﺮﺷﺪ َ ِ ﱠ ُ ْ‬ ‫وإن َ ْ ُ ْ‬ ‫ﻏﻮﻳﺖ َ ِ ْ‬ ‫ﻏﻮت َ َ ْ ُ‬ ‫إن َ َ ْ‬ ‫ﻏﺰﻳﺔ ِ ْ‬ ‫ﻣﻦ َ ِ ﱠ َ‬ ‫وﻣﺎ َ َأﻧﺎ ِإﻻﱠ ْ‬ ‫ََ‬
‫ِ‬ ‫ِ‬
‫رﻓﻊ اﻻﺷﺘﺒﺎه ﻋﻦ َﻣﻌﻨﻰ )اﻟﻌﺒﺎدة(‪ ،‬و)اﻹﻟﻪ(« )ص‪:(١٥٢‬‬ ‫اﳌﻌﻠﻤﻲ ﰲ » َ ْ‬ ‫اﻟﻌﻼﻣﺔ ُ َ ﱢ ﱡ‬ ‫‪ ...‬ﻗﺎل ﱠ ُ‬
‫ﻟﻐـﲑه؛ َ َ ﱠ ِ ُ َ‬
‫أﻳﺘﺒﻌـﻮن=‬ ‫ِ‬ ‫اﺑﺘﻼء‬‫اﳋﻄﺄ‪ِ ،‬‬ ‫ﳾء ِﻣﻦ َ َ ِ‬ ‫اﳌﺨﻠﺼﲔ ﰲ ٍ‬ ‫ﺑﻌﺾ ُ ْ ِ‬ ‫ﻳﻮﻗﻊ َ‬ ‫ِ‬
‫ً‬ ‫أن اﷲَ ‪-‬ﺗﻌﺎﱃ‪ -‬ﻗﺪ ُ ُ‬ ‫واﻋﻠﻢ ﱠ‬‫ْ‬ ‫»‬
 ‫‪١٢٤‬‬

‫ِ‬
‫ﻳﺼﻠﺤﻮن!«‪.‬‬ ‫وﻳﻘﺪرون َ ﱠ ُ‬
‫أﳖﻢ ُ ْ ُ‬ ‫ﻳﻌﻠﻤﻮن! َ ُ ْ ِ ُ َ‬
‫وﻳﻔﺴﺪون‪ َ ُ َ ،‬ﱢ ُ َ‬ ‫وﻳﻈﻨﻮن َ ﱠ ُ‬
‫أﳖﻢ َ ْ َ ُ‬ ‫ﻓﺈﳖﻢ َ ْ َ ُ َ‬
‫ﳚﻬﻠﻮن‪ ُ َ َ ،‬ﱡ‬ ‫ِ‬
‫َ ﱠُ‬
‫ِ‬ ‫واﻟﻘﻴﻞ( ِ ِ‬ ‫اﻟﻘﺎل ِ‬
‫اﻟـﺬﻳﻦ ﻻَ‬ ‫ﻋـﻮام ﱠ ِ‬
‫اﻟـﺸﺒﺎب؛ ﱠ َ‬ ‫ﻣـﻦ َ ﱢ‬‫ﺻﺎدر َ‬ ‫َ ٌ‬ ‫أﻛﺜﺮ َﻫﺬا ) َ َ‬ ‫وﻟﻌﻞ َ ْ َ َ‬
‫ﻗﻠﺖ‪ َ َ َ :‬ﱠ‬
‫ُْ ُ‬
‫ِ ِ ِ ِ‬
‫اﻟﺼﻌﺎب‪:-‬‬ ‫اﻟﺒﺎب ‪َ -‬ﳌﺎ ﻓﻴﻪ َ‬
‫ﻣﻦ َ َ َ‬
‫اﻟﺒﻼﻳﺎ و ﱢ َ‬ ‫اﻟﺪﺧﻮل ِﰲ َﻫﺬا َ‬
‫أﺻﻼ‪ -‬ﱡ ُ ُ‬ ‫ﳚﻮز َ ُﳍﻢ ‪ً ْ َ -‬‬‫َُ ُ‬

‫رﲪﻪ اﷲ‪:-‬‬‫ِ‬ ‫أﲪﺪ ﺑﻦ َﳛﻴﻰ ﱠ ِ‬

‫اﻟﺸﻴﺦ َ ْ َ ُ‬ ‫وﻟﻘﺪ ُ ِ َ‬
‫ﺳﺌﻞ ﱠ ْ ُ‬ ‫َََ ْ‬
‫اﻟﻨﺠﻤﻲ )‪ُ َ َ - (١‬‬
‫ْ‬ ‫َْ‬
‫ﻷﻫـﻞ ِ ْ ِ‬
‫اﻟﻌﻠـﻢ‬ ‫أن َﻫﺬا ِ َ ْ ِ‬ ‫ﻳﺒﺪع َ ْأو ُ َ ﱢ َ‬
‫ﻳﻜﻔﺮ؟ َ ْأم َ ﱠ‬ ‫اﳌﺘﻤﻜﻦ َ ْ‬
‫أن ُ َ ﱢ َ‬ ‫ﻟﻄﺎﻟﺐ ِ ْ ِ‬
‫اﻟﻌﻠﻢ ُ َ َ ﱢ ِ‬ ‫ﳚﻮز ِ ِ ِ‬ ‫»َْ‬
‫ﻫﻞ َ ُ ُ‬
‫َ ﱠ‬
‫ﺧﺎﺻﺔ؟«‪.‬‬
‫ِ‬
‫رﲪﻪ اﷲ‪:-‬‬ ‫ََﻓﺄ َ َ‬
‫ﺟﺎب ‪ُ َ َ -‬‬
‫أن َ َ َ ﱠ َ‬
‫ﻳﺘﺄﻫﻞ)‪ (٢‬ﻟـﺬﻟﻚ‪،‬‬ ‫ﺑﻌﺪ َ ْ‬ ‫ﻳﺒﺪع َ ْأو ُ َ ﱢ َ‬
‫ﻳﻜﻔﺮ؛ ِإﻻﱠ َ ْ َ‬ ‫اﻟﻌﻠﻢ ُ ْ َ ِ ِ‬
‫اﳌﺒﺘﺪئ َ ْ‬
‫أن ُ َ ﱢ َ‬ ‫ﻟﻄﺎﻟﺐ ِ ْ ِ‬‫ﳚﻮز ِ َ ِ ِ‬
‫»ﻻَ َ ُ ُ‬
‫ﺧﺎﺻﺔ«‪.‬‬‫اﻟﻌﻠﻢ َ ﱠ ً‬‫أﻫﻞ ِ ْ ِ‬ ‫اﻷﻣﺮ ِ ِ َ ِ‬
‫ﻟﻜﺒﺎر)‪ِ ْ َ (٣‬‬ ‫إﺳﻨﺎد َ ْ ِ‬ ‫َ ِ‬
‫وﻋﻠﻴﻪ ِ ْ َ ُ‬
‫َ َ ْ‬
‫ِِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻳﻐﱰ َ‬ ‫وﻳﺪﻋﻮن َ‬ ‫اﳊﻖ َ َ ُ َ‬
‫وﻗـﺼﺪه‬ ‫ﻻﺟﺘﻬـﺎده‬ ‫ﻣﺄﺟﻮر‬
‫ٌ‬ ‫ﻣﻌﺬور‪ ،‬ﺑﻞ‬ ‫ٌ‬ ‫وﺟﻼﻟﺘﻪ؟! وﻫﻮ‬ ‫ﺑﻔﻀﻠﻪ‬ ‫ون‬ ‫ﻗﻮﻟﻪ؟! أم َ ْ َ ﱡ‬ ‫= ﱠ‬
‫ﺗﻘﺼﲑه‪.‬‬‫ِ‬ ‫اﳋﲑ‪ ،‬وﻋﺪم‬ ‫َ‬
‫ِ‬
‫ﻛﺘـﺎب اﷲ ‪-‬ﺗﻌـﺎﱃ‪-‬‬ ‫ِ‬ ‫ِ‬
‫اﳊﺠـﺞ اﳊﻘﻴﻘﻴـﺔ ﻣـﻦ‬ ‫ٍ‬
‫ﻣﻐﱰا ﺑﻌﻈﻤﺘﻪ ‪-‬ﺑﺪون اﻟﺘﻔﺎت إﱃ ُ َ ِ‬ ‫ِ‬ ‫ِ‬ ‫اﺗﺒﻌﻪ ُ ْ َ‬ ‫وﻟﻜﻦ؛ َ ِ‬
‫ﻣﻦ ﱠ َ َ ُ‬ ‫ْ‬
‫ﻋﻈﻴﻢ‪.«.‬‬‫ٍ‬ ‫ﻣﻌﺬورا‪ ،‬ﺑﻞ ﻫﻮ ﻋﲆ ٍ‬
‫ﺧﻄﺮ‬ ‫ً‬ ‫ُ‬
‫ﻳﻜﻮن‬ ‫وﺳﻨ ِﱠﺔ رﺳﻮﻟﻪ ﷺ‪ -‬ﻓﻼ‬ ‫ِ‬
‫ُ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫اﻟﺴﻼم َ َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫اﻟﻜﱪى« )‪:-(٢٧٥/٢‬‬ ‫ﻛﲈ ﰲ » َﻗﻮاﻋﺪه ُ ْ َ‬ ‫اﻟﻘﺎﺋﻞ ‪َ َ -‬‬ ‫ﻋﺒﺪ ﱠ َ‬ ‫اﻟﻌﺰ ﺑﻦ َ ْ‬ ‫ورﺣﻢ اﷲُ ﱠ‬ ‫ََ َ‬
‫ِ‬ ‫ٍ‬ ‫ِ‬
‫ﻏﲑ َ َ‬ ‫ِ‬ ‫ِ‬ ‫اﻟﺘﻘﺎﻃ ِﻊ َ ﱠ َ ُ ِ‬‫ﻣﻔﺾ ِ َإﱃ ﱠ َ ُ‬ ‫ﺿﺎﺋﻊ ُ ْ ٍ‬ ‫ِ‬ ‫ِ‬ ‫ﻣﻊ َ ُ َ‬ ‫»َ َ ْ ُ‬
‫ﳚﻨﻴﻬﺎ‪.‬‬
‫ﻓﺎﺋﺪة َ ْ َ‬ ‫ﻣﻦ َ ْ‬ ‫واﻟﺘﺪاﺑﺮ ْ‬ ‫ﻫﺆﻻء َ ٌ‬ ‫ﻓﺎﻟﺒﺤﺚ َ َ‬
‫اﳊﻖ ِﰲ َ ِ ِ‬ ‫ﻣﺬﻫﺐ ِ ِ ِ‬
‫إﻣﺎﻣﻪ ِ َ‬
‫ﻏﲑه‪..‬‬ ‫ْ‬ ‫ﻇﻬﺮ َ ُﻟﻪ َ ﱡ‬ ‫إذا َ َ َ‬ ‫ﻋﻦ َ ْ َ ِ َ‬ ‫رﺟﻊ َ ْ‬ ‫أﺣﺪا َ َ َ‬ ‫رأﻳﺖ َ َ ً‬ ‫وﻣﺎ َ َ ْ ُ‬ ‫َ َ‬
‫ﺑﴫه!«‪.‬‬ ‫أﻋﻤﻰ ﱠ ْ ِ ُ‬
‫اﻟﺘﻘﻠﻴﺪ َ َ َ ُ‬ ‫ﻣﻦ َ ْ َ‬ ‫أﻛﺜﺮ َ ْ‬ ‫ﻓﺴﺒﺤﺎن اﷲ َﻣﺎ َ ْ َ َ‬ ‫َُ ْ َ َ‬
‫اﳉﻠﻴﺔ« )‪.(٧٢/٢‬‬ ‫اﻟﻔﺘﺎوى َ ِ ﱠ‬ ‫)‪َ َ َ » (١‬‬
‫أﻧﻔﺴﻬﻢ َ ﱢ ِ‬ ‫ﺳﺎﺋﺮ )ﻫﺆﻻء!( َ ْ َ ِ ُ َ‬ ‫ِ‬
‫ﺣﺰم‪!!-‬‬ ‫اﺑﻦ َ ْ‬
‫ﻗﺎل ْ ُ‬‫ﻛﲈ َ َ‬ ‫ﻣﺘﺄﻫﻠﲔ ‪َ َ -‬‬ ‫ﻳﻌﺘﱪون َ ْ ُ َ ُ ْ ُ‬ ‫أن َ‬ ‫وأﻛﱪ َاﳌﺸﺎﻛﻞ‪ :‬ﱠ‬ ‫ُ‬ ‫)‪(٢‬‬
‫إذن‪-‬؟!‬ ‫اﳊﻞ ‪ْ َ -‬‬ ‫ﻓﲈ ﱡ‬
‫ِ‬ ‫أﻫﻞ ِ ْ‬ ‫أﻫﻞ ِ ْ‬ ‫ََ ِ ِ‬
‫اﻟﻜﺒﺎر(‪.‬‬
‫اﻟﻌﻠﻢ َ‬ ‫اﻟﻌﻠﻢ(‪َ ،‬أو ) َ ْ‬ ‫ﻛﺒﺎر َ ْ ِ‬‫ﻣﺼﻄﻠﺢ ) َ‬ ‫ﺣﻮل ُ ْ‬ ‫ﺗﻘﺪم )ص‪َ ْ َ (٥٢‬‬ ‫اﻧﻈﺮ َﻣﺎ َ َ ﱠ‬ ‫)‪ُ ْ (٣‬‬
‫‪١٢٥‬‬

‫ﻓﻘـﻪ اﷲُ‪ِ -‬ﰲ » ُ ْ َ َ ِ‬

‫ﻣـﻦ َ َ ِ‬ ‫ِ‬ ‫وﻗﺎل َ ِ َ ُ‬
‫ََ َ‬
‫ﻓﺘﺎوﻳـﻪ«‬ ‫اﳌﻨﺘﻘـﻰ ْ‬ ‫اﻟﻔـﻮزان ‪َ-‬و ﱠ َ ُ‬
‫ﺻـﺎﻟﺢ ُ َ‬ ‫ﻓﻀﻴﻠﺔ ﱠ ْ‬
‫اﻟﺸﻴﺦ َ‬
‫)‪/٢‬رﻗﻢ‪:(١٨١‬‬

‫ﺑﺎﻟﺘﺒـ ِ ِ‬
‫ـﺪﻳﻊ‬ ‫أن َﻳـ ْ َ ِ ُ‬
‫ـﺸﺘﻐﻠﻮا ِ ﱠ ْ‬ ‫اﻟﻌﺎﻣــﺔ‪ْ َ -‬‬ ‫وﻏـ ِ ِ ِ‬
‫ـﲑﻫﻢ ﻣــﻦ َ ﱠ‬ ‫اﳌﺒﺘــﺪﺋﲔ ‪ْ َ َ -‬‬
‫ـﺔ ُ َ ِ ِ‬
‫َﻳﻨﺒﻐــﻲ ِ ﱠ َ ِ‬
‫ﻟﻠﻄﻠﺒـ ْ‬‫َ‬
‫»ﻻ ْ ِ‬
‫َ َ‬
‫اﳌﻮﺿﻮع‪.-‬‬ ‫ﻋﻠﻢ َ ِ َ ٌ‬
‫ودراﻳﺔ ِﰲ َﻫﺬا َ ْ ُ‬ ‫ِ‬
‫ﻋﻨﺪﻫﻢ ْ ٌ‬
‫ﻟﻴﺲ ْ َ ُ‬
‫ِ‬
‫وﻫﻢ َ ْ َ‬‫ﺧﻄﲑ ‪ُ َ -‬‬
‫ِ‬
‫أﻣﺮ َ ٌ‬ ‫ذﻟﻚ َ ْ ٌ‬‫ﻷن َ ِ َ‬ ‫ﱠْ ِ‬
‫واﻟﺘﻔﺴﻴﻖ؛ ِ َ ﱠ‬ ‫َ‬
‫ﺑﻴﻨﻬﻢ‪.‬‬ ‫وة َ َ ْ َ َ‬
‫واﻟﺒﻐﻀﺎء َ ْ َ ُ‬ ‫اﻟﻌﺪا َ َ‬
‫ﳛﺪث َ َ‬‫وأﻳﻀﺎ؛ َﻫﺬا ُ ْ ِ ُ‬ ‫َ َْ ً‬

‫ﻓﺎﺋـﺪة ِﻓﻴـﻪ‪،‬‬
‫ﻋـﲈ ﻻَ َ ِ َ َ‬ ‫وﻛﻒ َ ْ ِ َ ِ ِ‬
‫أﻟﺴﻨﺘﻬﻢ َ ﱠ‬ ‫اﻟﻌﻠﻢ‪ َ َ ،‬ﱡ‬‫ﺑﻄﻠﺐ ِ ْ ِ‬ ‫ﻋﻠﻴﻬﻢ ْ ِ َ ُ‬
‫اﻻﺷﺘﻐﺎل ِ َ َ ِ‬ ‫َ َ ِ ُ‬
‫ﻓﺎﻟﻮاﺟﺐ َ َ ْ ِ‬
‫وﻋﲆ َ ِ ِ‬ ‫ﻣﴬة َ ْ ِ‬ ‫ﺑﻞ ِ ِ‬
‫ﻏﲑﻫﻢ«‪.‬‬ ‫ﻋﻠﻴﻬﻢ َ َ َ ْ‬ ‫ﻓﻴﻪ َ َ ﱠ ٌ‬ ‫َْ‬

‫ﻗﻠﺖ‪:‬‬
‫ُ‬
‫ِ‬
‫رﲪـﻪ اﷲ‪ِ -‬ﰲ‬ ‫ﻗﺎﻟﻪ َ ُ َ‬ ‫وﻣﺎ َ ْ َ َ‬
‫اﻟﱪﺟﺲ ‪ُ َ َ -‬‬ ‫ﻋﺒﺪ ﱠ َ‬
‫اﻟﺴﻼم َ ْ َ‬ ‫اﻟﺪﻛﺘﻮر ﱠ ْ‬
‫اﻟﺸﻴﺦ َ ْ‬ ‫أﺧﻮﻧﺎ ﱡ ْ‬ ‫أﲨﻞ َﻣﺎ َ َ ُ‬ ‫َ َ‬
‫َِ ِ‬ ‫ِ‬ ‫َُ َ ٍ‬
‫اﻟﻨﺎس«‪:‬‬
‫ﻋﲆ ﱠ‬ ‫واﳊﻜﻢ َ َ‬ ‫اﻟﻐﻠﻮ ِﰲ ْ‬
‫اﻻﻋﺘﻘﺎد‪ِ َ َ َ ،‬‬
‫واﻟﻌﻤﻞ‪ِ ْ ُ َ ،‬‬ ‫ﺑﻌﻨﻮان‪ُ َ َ » -‬‬
‫ﻣﻈﺎﻫﺮ ُ ُ ﱢ‬ ‫ﻟﻪ‪َ ْ ُ ِ -‬‬ ‫ﳏﺎﴐة َ ُ‬
‫َ‬
‫ﻳﻘﻮ ُد ِ َإﱃ ﱠ َ ُ‬
‫اﻟﺘﻘﺎﻃﻊ َ ﱠ َ ُ‬
‫واﻟﺘﺒﺎﻏﺾ‪.‬‬ ‫ﺣﻖ‪ُ َ :‬‬
‫ﺑﻐﲑ َ ّ‬ ‫ﺣﻖ‪ َ ،‬ﱠ ْ ِ ُ‬
‫واﻟﺘﻔﺴﻴﻖ ِ َ ْ ِ‬ ‫ﺑﻐﲑ َ ّ‬ ‫ِ‬
‫اﻟﺘﺒﺪﻳﻊ ِ َ ْ ِ‬
‫» ﱠْ ُ‬
‫ﺣﻖ«‪.‬‬ ‫اﻟﺘﻜﻔﲑ)‪ِ ْ َ ِ (١‬‬
‫ﺑﻐﲑ َ ّ‬ ‫ﺳﺒﻴﻞ ِ َإﱃ ﱠ ْ ِ‬
‫وﻫﻮ َ ِ ٌ‬
‫َ ُ َ‬
‫رﲪﻪ اﷲ‪:-‬‬‫ِ‬ ‫ََ‬
‫وﻗﺎل ‪ُ َ َ -‬‬
‫اﻟﻨﺎس ِﰲ َ َ ِ ِ ِ‬
‫ﻋﲆ ﱠ ِ‬ ‫اﳌﺘﺼﺪي ِ َ ْ َ ِ‬ ‫ﻋﲆ َ ﱠ‬ ‫» َ َﺗﺘﺎﺑﻌﺖ ُﻧﺼﻮص َ ِ‬
‫ﻋﻘﺎﺋﺪﻫﻢ‬ ‫ﻟﻸﺣﻜﺎم َ َ‬ ‫أن ُ َ َ ﱢ َ‬ ‫اﻟﻌﻠﲈء َ َ‬
‫ُ ُ ُ َ‬ ‫ََ‬
‫ﻳﻜﻮن ِﻣﻦ َ ِ‬
‫اﻟﻌﻠﲈء َ َ ْ ِ‬ ‫ﺑﺪ َ ْ‬ ‫‪ْ َ -‬أو َ َ َ ِ ِ‬
‫ﻋﺪاﻟﺘﻬﻢ‪ -‬ﻻَ ُ ﱠ‬
‫اﻟﻮرع‪.‬‬
‫وأﻫﻞ َ َ‬ ‫أن َ ُ َ َ ُ َ‬

‫اﻟﻘﺮﻳﺒﺔ ِﻣﻨﱠﺎ(!!‬
‫اﳌﺠﺘﻤﻌﺎت ) َ ِ ِ‬
‫َ‬
‫ِ‬
‫ﻣﻦ ُ ْ َ َ َ‬
‫اﻷﺷﺨﺎص ِﰲ َ َ ٍ ِ‬
‫ﻋﺪد َ‬ ‫ﺑﻌﺾ َ ْ َ ِ‬
‫ﻣﻦ َ ْ ِ‬ ‫ِ‬
‫ﺑﻌﻀﻪ!( ْ‬ ‫وﻫﺬا َﻣﺎ َ َ َ‬
‫ﺣﺼﻞ ) ُ ُ‬ ‫)‪َ َ (١‬‬
‫ِ‬ ‫ِ‬
‫اﳊﺮص‪...‬‬
‫واﳊﺮص ْ َ‬ ‫ﻓﺎﳊﺬر َ َ َ‬
‫اﳊﺬر‪َ ْ َ ...‬‬ ‫َ َ َ َ‬
‫واﻧﻈﺮ ﻣﺎ ﺳﻴﺄﰐ )ص‪.(٢٤١‬‬ ‫ُ‬
 ‫‪١٢٦‬‬

‫ِ‬ ‫ِ ِ‬ ‫ﻣﻦ َ ِ َ‬‫ِ‬

‫واﻟﻜـﻼم ِﰲ ﱢ َ‬
‫اﻟﺮﺟـﺎل ﻻَ‬ ‫رﲪﻪ اﷲ‪َ َ َ -‬‬
‫ﺗﻌﺎﱃ‪ُ َ َ َ » :-‬‬ ‫ﻗﻮل اﳊﺎﻓﻆ ﱠ َ ِ ﱢ‬
‫اﻟﺬﻫﺒﻲ ‪ُ َ َ -‬‬ ‫ذﻟﻚ‪ُ ْ َ :‬‬ ‫ْ‬
‫ﻣﻴﺰان ْ ِ َ‬
‫اﻻﻋﺘﺪال« )‪.«-(٤٦/٣‬‬ ‫اﻟﻮرع)‪َ ِ »- «(١‬‬
‫ﺗﺎم َ‬
‫ﳚﻮز ِإﻻﱠ َﻟﺘﺎم َ ِ َ ِ‬
‫اﳌﻌﺮﻓﺔ‪ َ ،‬ﱢ‬ ‫ﱢ ْ‬ ‫َُ ُ‬

‫ُْ ُ‬
‫ﻗﻠﺖ‪:‬‬

‫ﻳﻜﻮن ُ َ ﱢ ً‬
‫ﻣﻘﻠﺪا)‪!!(٢‬‬ ‫ﺴﺒﻪ َ ْ‬
‫أن َ ُ َ‬ ‫َ ﱠأﻣﺎ ُ َ ﱢ ُ‬
‫اﳌﻘﻠﺪ؛ َ َ‬
‫ﻓﺤ ْ ُ ُ‬
‫ِ‬ ‫ﺑﲔ َ ِ َ‬
‫اﻟﻔﺘـﺎوى« )‪(٢٣٣/٣٥‬‬ ‫ﺗﻴﻤﻴـﺔ ِﰲ » َ ْ ُ‬
‫ﳎﻤـﻮع َ َ َ‬ ‫اﺑـﻦ َ ْ ﱠ‬ ‫ﺷﻴﺦ ِ ْ َ ِ‬
‫اﻹﺳﻼم ْ ُ‬ ‫ذﻟﻚ َ ْ ُ‬ ‫ََ‬
‫ﻛﲈ َ ﱠ َ‬
‫‪ َُ-‬ﱢ ً‬
‫ﻣﺆﺻﻼ‪:-‬‬
‫ﻳﺘﻌﺼﺐ ِ َ ْ ٍ‬
‫ﻟﻘﻮل َ َ‬
‫ﻋﲆ‬ ‫وﻻَ َ َ َ ﱠ َ‬ ‫ﺑﻐﲑ َ ِ ٍ‬
‫دﻟﻴﻞ‪َ َ ،‬‬ ‫ﻋﲆ َ ْ ٍ‬
‫ﻗﻮل ِ َ ْ ِ‬ ‫ﻗﻮﻻً َ َ‬
‫ﻳﺮﺟﺢ َ ْ‬
‫أن ُ َ ﱢ َ‬
‫ﳚﻮز ِ َ ٍ‬
‫ﻷﺣﺪ َ ْ‬
‫» َوﻻَ َ ُ ُ َ‬
‫ﺣﺠﺔ‪.‬‬ ‫ﻋﲆ َ ِ ٍ‬
‫ﻗﺎﺋﻞ ِ َ ْ ِ‬
‫ﺑﻐﲑ ُ ﱠ‬ ‫ﻗﻮل‪َ ،‬وﻻَ َ ِ ٍ‬
‫ﻗﺎﺋﻞ َ َ‬ ‫َْ ٍ‬

‫ِ ِ )‪(٣‬‬
‫ﻳـﺼﻮب‪،‬‬ ‫ﻳﺰﻳﻒ‪َ َ ،‬‬
‫وﱂ ْ ُ َ ﱢ ْ‬ ‫ﻳﺮﺟﺢ‪َ َ ،‬‬
‫وﱂ ْ ُ َ ﱢ ْ‬ ‫اﻟﺘﻘﻠﻴﺪ ؛ َ َ ْ‬
‫ﻓﻠﻢ ُ َ ﱢ ْ‬ ‫ﺣﻜﻢ ﱠ ْ‬ ‫ﻣﻘﻠﺪا‪َ ِ َ :‬‬
‫ﻟﺰم ُ ْ َ‬ ‫ﻛﺎن ُ َ ﱢ ً‬ ‫َ ْﺑﻞ َ ْ‬
‫ﻣﻦ َ َ‬
‫ََ‬
‫وﱂ ْ ُ َ ﱢ‬
‫ﳜﻄﺊ)‪.(٤‬‬

‫ﻫﻮ َذا؟!‬ ‫)‪َ ْ َ َ (١‬‬

‫ﻓﺄﻳﻦ ُ َ‬
‫ِ‬ ‫ِ ِ‬ ‫ﺑﻜﻼم ِ ِ‬
‫اﳊﻔﺎظ« )‪.(٣/١‬‬ ‫اﻟﺬﻫﺒﻲ ‪ْ َ -‬ﻧﻔﺴﻪ‪ِ -‬ﰲ » َ ْ َ‬
‫ﺗﺬﻛﺮة ُ ﱠ‬ ‫اﳊﺎﻓﻆ ﱠ َ ِ‬ ‫وﻗﺎرن ِ َ ِ َ‬ ‫ََ ِ‬
‫ﻣﻮاﻓﻘﺔ َ ْأو ِ ْ ً‬
‫إﻗﺮارا!! ‪ -‬ﱠ‬
‫ﻓﺘﻨﺒﻪ‪!-‬‬ ‫)‪ً ِ َ (٢‬‬
‫واﻗﻌﺎ‪ ،‬ﻻَ ُ َ َ ً‬
‫ﺑﺤﺜﻨﺎ ِﻓﻴﻪ!‬
‫ﳎﺎل ِ‬
‫أﻳﻀﺎ‪ْ َ َ َ -‬‬
‫ﻫﻮ ‪ً -‬‬ ‫ُﻮﻋﺎ َﻋﻨْﻪ‪َ ْ َ َ ،‬‬
‫وﻟﻴﺲ ُ َ‬ ‫ﻫﺬا َﳑ ْﻨ ً‬ ‫ﺮﻗﻰ؛ َ َ ْ َ‬
‫ﻓﻠﻴﺲ َ َ‬ ‫َِْ‬
‫ﻓﺈن َﺗ َ ﱠ‬
‫ﺗﻘﺪم )ص‪.(٧٥‬‬ ‫ََ ِ ْ‬
‫وﻗﺎرن ِ َﺑﲈ َ َ ﱠ‬
‫)‪َ (٣‬أي‪ِ :‬ﰲ َ ْ ِ‬
‫ﻧﻔﺴﻪ‪.‬‬ ‫ْ‬
‫أي‪ِ :‬ﰲ َ ْ ِ‬
‫ﻏﲑه‪.‬‬ ‫)‪ْ َ (٤‬‬
‫اﻟﻜﱪى« )‪:(٣١٢/٣‬‬ ‫ﺗﻴﻤﻴﺔ ﰲ »اﻟﻔﺘﺎوى ُ‬
‫اﺑﻦ ﱠ‬‫ﺷﻴﺦ اﻹﺳﻼم ُ‬ ‫وﻗﺎل ُ‬
‫ﺷﺒﻪ ِﻣـﻦ‪=% $ # " !) :‬‬
‫ﺣﺪ اﻟﺘﻘﻠﻴﺪ اﻟﺴﺎﺋﻎ ‪-‬واﻻﺟﺘﻬﺎد‪ -‬ﻛﺎن ﻓﻴﻪ َ َ ٌ‬
‫ﺧﺮج ﻋﻦ َ ﱢ‬
‫ﻓﻤﻦ َ َ َ‬
‫» َ‬
‫‪١٢٧‬‬

‫ذﻟﻚ ِ ْ‬
‫ﻣﻨﻪ‪:‬‬ ‫ﻤﻊ َ ِ َ‬‫ِ‬
‫واﻟﺒﻴﺎن َﻣﺎ َ ُ ُ ُ‬
‫ﻳﻘﻮﻟﻪ؛ ُﺳ َ‬ ‫ﻣﻦ ِ ْ ِ‬
‫اﻟﻌﻠﻢ َ َ َ ِ‬ ‫ﻛﺎن ِ ْ َ ِ‬
‫ﻋﻨﺪه َ‬
‫ُ‬ ‫وﻣﻦ َ َ‬
‫َ َ ْ‬

‫ﺣﻖ‪.‬‬
‫أﻧﻪ َ ّ‬ ‫ﻓﻘَِﺒﻞ َﻣﺎ َ َ ﱠ َ‬
‫ﺗﺒﲔ َ ﱠ ُ‬ ‫‪َُ -‬‬
‫ﺗﺒﲔ َ ﱠأﻧﻪ ِ‬
‫ﺑﺎﻃﻞ‪.‬‬
‫ور ﱠد َﻣﺎ َ َ ﱠ َ ُ َ‬
‫‪َُ -‬‬
‫اﻷﻣﺮ ْ ِ‬ ‫ﻒ ﻣﺎ َﱂ ﻳ َﺘﺒﲔ ِ ِ‬ ‫‪ِ -‬‬
‫ﻳﻦ)‪.(١‬‬ ‫أﺣﺪ َ ْ َ‬
‫ﻓﻴﻪ َ َ ُ‬ ‫ووﻗ َ َ ْ َ َ ﱠ‬‫َ ُ‬

‫ﻫﺪى ِﻣﻦ اﷲ«‪.‬‬‫ﻫﻮاه ﺑﻐﲑ ُ ً‬ ‫اﺗﺒﻊ ُ‬

‫ِ‬
‫=& ' ( ) * ‪] (. - , +‬اﻟﺒﻘﺮة‪ ،[١٧٠:‬وﻛﺎن ﱠﳑﻦ ﱠ َ َ‬
‫ِ‬
‫واﳌﺸﺎﻛﻞ واﻟﻨﱢﺰاﻋﺎت!‬ ‫واﳋﻼﻓﺎت‪،‬‬ ‫اﻟﻔﺘﻦ ِ‬
‫ﺣﺮوب ِ َ ِ‬‫ﻧﺎر ُ ِ‬ ‫اﻟﻴﻮم‪ُ -‬ﻫﻢ ُ ْ ِ ِ‬
‫ﻣﺴﻌﺮي ِ‬ ‫وﻧﺮى أﻛﺜﺮ ُ َ ﱢ َ ِ‬
‫اﳌﻘﻠﺪة ‪َ -‬‬ ‫َ‬ ‫ََ‬
‫ـﺖ ﰲ‬ ‫ـﺪا‪َ ْ ِ -‬‬
‫ﻟﻠﻔـ ﱢ‬ ‫ﻋﻤـ ً‬ ‫ِ‬
‫ﻣﻨﺪﺳــﲔ ﺑــﲔ اﻟـ ﱠ َ ﱢ‬
‫ـﺴﻠﻔﻴﲔ ‪ْ َ -‬‬ ‫ـﺾ!( ﻫــﺆﻻء )!( ُ ْ َ ﱢ‬ ‫ﺑﻌـ ُ‬
‫ـﻮن ) َ ْ‬
‫وإﲏ ﻷﺧــﺸﻰ أ ْن ﻳﻜـ َ‬ ‫ﱢ‬
‫ﲨﻌﻬﻢ!!‬ ‫ﻋﻀﺪﻫﻢ‪ ،‬واﻟﺘﻔﺮﻳﻖ ﺑﻴﻨﻬﻢ‪ ،‬وﲤﺰﻳﻖ ِ‬ ‫ُ ِ‬
‫َْ‬ ‫َ‬
‫اﻟﴪﻳﺔ!‬ ‫ِ‬ ‫ِ‬ ‫ﺑﻐﺮﻳﺐ ﻋﲆ ِ‬ ‫ٍ‬
‫ودﻫﺎﻟﻴﺰﻫﻢ ﱢ ﱠ‬ ‫وأﺳﺎﻟﻴﺒﻬﻢ اﳉﺎﺳﻮﺳﻴﺔ‪،‬‬ ‫اﳊﺰﺑﻴﺔ‪،‬‬
‫ﱠ‬ ‫دﻋﺎة‬ ‫ُ‬ ‫وﻟﻴﺲ ذﻟﻚ‬
‫ﻏﻔﻠـﺔ َأو ُ ٍ‬
‫ﺧﺒـﺚ! َ ْأو ُ ْ ٍ‬ ‫ٍ‬ ‫واﺣﺪ ِﻣﻦ ذاك اﻟﺼﻨﻒ ‪ِ -‬ﰲ َﻟـ َ ِ‬
‫اﻋﱰف!( ِ ٌ‬ ‫ِ‬
‫ﻋﺠـﺐ‬ ‫ﺤﻈﺔ َ ْ َ ْ ْ‬ ‫ْ‬ ‫ّ‬ ‫وﺑﺎﻷﻣﺲ اﻟﻘﺮﻳﺐ ) ْ َ َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫وﺗﻜﱪ!‪ -‬ﱠأﻧﻪ )ﺟﺎءه!( ﻛﺬا وﻛﺬا ﻣﻦ اﻷﻣﻮال )!!( ﻹﺳﻘﺎط )ُﻓﻼن(‪ ،‬و)ُﻓﻼن( ‪-‬ﻣﻦ ﻣـﺸﺎﻳﺦ ﱠ َ ﱠ‬
‫اﻟـﺴﻠﻔﻴﺔ‬ ‫ََ َﱡ‬
‫اﻟﺒﻠﺪان‪!-‬‬ ‫ِ‬
‫ﺑﻌﺾ ُ‬ ‫ﰲ‬
‫و)_ ` ‪.(a‬‬
‫ﻼﻣﺔ ِ ْ َ ِ‬
‫ﻣــﻦ‬ ‫ﺳــﺒﻴﻞ ِ َإﱃ اﻟــﺴ َ ِ‬ ‫اﻟﻜــﻼم ﱠ ِ‬
‫اﻟﺘــﻲ ﻻَ َ ِ َ‬ ‫و)‪( K J I H‬؛ ِﻣــﻦ » َ ِ ِ‬
‫أذﻳــﺔ َ َ ِ‬
‫ﻣﻨﻬــﺎ ْ‬ ‫ﱠ َ‬ ‫ْ ﱠ‬ ‫َ‬
‫ﻛﻞ ٍ‬
‫ﻣﻌﺎد«‪.‬‬ ‫ُﱢ ُ َ‬
‫ﻃﺒﻌﺔ ﱢ َ َ‬
‫اﻟﺮﺳﺎﻟﺔ(‪.‬‬ ‫ﺗﻔﺴﲑه« )ص‪ُ َ ْ َ -٦٤‬‬‫اﻟﺴﻌﺪي ِﰲ » َ ْ ِ ِ‬
‫ِ‬ ‫ﻛﲈ َ َ‬
‫ﻗﺎل َ ﱠ َ ُ‬
‫اﻟﻌﻼﻣﺔ ﱠ ْ‬ ‫ََ‬
‫ﺑﺪ‪.-‬‬
‫اﻟﻘﺒﻮل ‪-‬وﻻ ُ ﱠ‬ ‫دوﻧﻪ‪َ ِ -‬‬
‫ﻻزم َ ُ‬ ‫ﻛﺒﲑا ﻛﺎن‪ْ َ ،‬أو ُ َ ُ‬‫اﻟﻌﻠﻢ واﻟﺒﻴﺎن ‪ً ِ َ -‬‬
‫ِ‬ ‫ﻗﻮل ذي‬‫)‪ (١‬ﻓﻠﻴﺲ ُ‬
‫ِﱠ ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫واﻷدﻟـﺔ‬ ‫اﻟﱪﻫﺎﻧﻴـﺔ‬
‫ﺑﺎﳊﺠـﺔ ُ ﱠ‬ ‫وﻃﻠﺒـﺔ اﻟﻌﻠـﻢ؛ ) ْ َ َ َ‬
‫ﻓـﺎﻗﺘﻨﻊ( ‪ ُ -‬ﱠ‬ ‫اﻟﻌﻠـﲈء َ َ َ‬ ‫أﻣﺎﻣﻪ ﻣﻦ ُ‬ ‫ﻧﻌﻢ؛ إذا ) َ ْ َ َ‬
‫أﻗﻨﻊ( َﻣﻦ َ ُ‬ ‫ََ ْ‬
‫ِ ِ‬
‫ووﺟﺐ‪.‬‬
‫ﻟﺰم‪َ َ َ َ ،‬‬ ‫اﻟﻌﻠﻤﻴﺔ‪َ ِ َ -‬‬
‫ْ ﱠ‬
‫واﻟﻀﻐﻂ‪ ،‬ﱠ ِ‬ ‫اﻻﺳﺘﻌﺪاء‪ ،‬ﱠ ْ ِ‬‫ِ‬
‫واﻟﱰﻫﻴﺐ!!‬ ‫واﻟﻘﻬﺮ‪ َ ،‬ﱠ ْ َ ْ‬ ‫واﻟﺘﺄﻟﻴﺐ‪ْ َ َ ،‬‬ ‫اﻟﺴﻠﻒ؛ ﻻَ ْ ْ َ َ‬ ‫ﻣﻨﻬﺞ ﱠ َ‬‫ﻫﻮ َ ْ َ ُ‬‫ﻫﺬا ُ َ‬‫َ َ‬
 ‫‪١٢٨‬‬

‫ﺑﻴـﻨﻬﻢ ﰲ‬ ‫اﻷذﻫـﺎن؛ َﻛـ َﲈ َ َ َ‬

‫ﻓـﺎوت َ ْ َ ُ‬ ‫اﻟﻨﺎس ِﰲ ُ َ‬
‫ﻗـﻮى َ ْ َ‬ ‫ﺑﲔ ﱠ ِ‬ ‫ﺗﻌﺎﱃ‪َ -‬ﻗﺪ َ َ َ‬
‫ﻓﺎوت َ ْ َ‬ ‫َواﷲُ ‪َ َ َ -‬‬
‫ُﻗ َﻮى َ ْ َ‬
‫اﻷﺑﺪان«‪.‬‬
‫ِ‬
‫اﻟﻔﺘـﺎوى«‬ ‫ﺗﻴﻤﻴـﺔ ِﰲ » َ ْ ُ‬
‫ﳎﻤـﻮع َ َ َ‬ ‫اﺑﻦ َ ْ ﱠ‬ ‫ﺷﻴﺦ ِ ْ َ ِ‬
‫اﻹﺳﻼم ْ ُ‬ ‫وأﻋﻈﻢ‪َ -‬ﻣﺎ َ َ ُ‬
‫ﻗﺎﻟﻪ َ ْ ُ‬ ‫َو َﻣﺎ َ ْ َ َ‬
‫أﲨﻞ ‪َ َ ْ -‬‬
‫)‪:(٥١/٤‬‬
‫ِ‬ ‫أﺿﻌﺎف َ ْ ِ‬ ‫أﻫﻞ َ ِ ِ‬ ‫ِ‬
‫واﻻﺳﺘﻘﺮار ِﰲ َ ْ ِ‬
‫أﺿﻌﺎف َ ْ َ‬
‫أﺿـﻌﺎف َﻣـﺎ‬ ‫َ‬ ‫واﻟﺴﻨﺔ َ ْ َ ُ‬
‫اﳊﺪﻳﺚ َ ﱡ ﱠ‬ ‫ﻓﺎﻟﺜﺒﺎت َ ْ ْ َ ُ‬
‫»َ ﱠَ ُ‬
‫واﻟﻔ ْ َ َ‬
‫ﻠﺴﻔﺔ)‪...(١‬‬ ‫اﻟﻜﻼم َ َ‬
‫أﻫﻞ َ َ ِ‬ ‫ﻫﻮ ِ ْ‬
‫ﻋﻨﺪ َ ْ ِ‬ ‫ُ َ‬

‫ﻣـﻊ‬ ‫اﻓﱰاﻗـﺎ َ ْ ِ ً‬
‫واﺧﺘﻼﻓـﺎ)‪َ َ (٢‬‬ ‫اﻟﻨـﺎس ْ ِ ً‬
‫أﻋﻈـﻢ ﱠ ِ‬ ‫واﻟﻜـﻼم َ ْ َ َ‬
‫أﻫﻞ ا َ ْ َ ِ‬
‫ﻟﻔﻠﺴﻔﺔ َ َ َ ِ‬ ‫َ‬ ‫وأﻳﻀﺎ؛ َ ِ ُ‬
‫ﲡﺪ َ ْ َ‬ ‫َ َْ ً‬
‫ﻣﻘﻄﻮع ِ ِﺑﻪ )‪َ (٣‬ﻗﺎم َ َ ِ‬ ‫ﻣﻨﻬﻢ َ ﱠ ِ‬ ‫دﻋﻮى ُ ﱟ ِ‬
‫اﻟﱪﻫﺎن!‬
‫ﻋﻠﻴﻪ ُ ْ َ‬
‫َ ْ‬ ‫ﺣﻖ َ ْ ُ ٌ‬ ‫أن ﱠاﻟﺬي َ ُ ُ ُ‬
‫ﻳﻘﻮﻟﻪ َ ﱞ‬ ‫ﻛﻞ ْ ُ‬ ‫ََْ‬

‫ﺑﻐﺾ اﻟﻨ َ ِ‬ ‫ِ ِ‬
‫ﻠﻤﻲ‪ َ ِ -‬ﱢ‬ ‫ﺷﻴﺌﺎ ِﻣﻦ َ َ ِ‬
‫ﱠﻈﺮ ﻋـﻦ ﺻـﻮاﰊ أو َ َ‬
‫ﺧﻄﺌـﻲ ﻓﻴـﻪ!‪-‬‬ ‫ﻛﻼﻣﻲ اﻟﻌ ْ ّ‬ ‫اﻟﺒﻌﺾ!( َ ْ ً ْ‬ ‫وﺻﻒ ) َ ْ ُ‬
‫)‪َ َ َ (١‬‬
‫ِ‬ ‫ﻓﻠﺴﻔﺔ(!! َو‪ُ ِ َ ) :‬‬
‫ﻗﻮاﻋﺪ َ ْ َ ﱠ‬
‫ﻓﻠﺴﻔﻴﺔ(!!‬ ‫َﱠ ُ‬
‫أﻧﻪ‪َ َ ْ َ ) :‬‬
‫ﺑﻌﻴﺪ ﻋﻨﱢﻲ‪ ،‬وﻟﻴﺲ ﻣﻨﱢﻲ‪...‬‬
‫وﻫﺬا ‪-‬واﷲ‪ٌ -‬‬
‫ﻓﻠﲈذا ﻫﺬا ﻫﻜﺬا؟!‬
‫واﻹﻧــﺼﺎف؛ ﻻَ ِ ﱠ‬ ‫ﻟﻜــﻦ‪ِ ْ َ ِ :‬‬ ‫ﺷــﺌﺖ؛ َ ِ‬
‫ﻣــﻦ ِ ْ َ‬ ‫ﺧﻄــﺊ َﻣــﺎ ِ ْ َ‬
‫ﻌــﺪي‬
‫ﺑﺎﻟﺘ َ ﱢ‬ ‫ﺑﺎﻟﻌــﺪل َ ِ ْ َ‬ ‫ﺷــﺌﺖ‪ َ َ ،‬ﱢ ْ‬
‫وﻏﻠــﻂ َ ْ‬ ‫ﻧﻌــﻢ؛ َ ﱢ ْ‬ ‫ََ‬
‫ِ‬
‫واﻻﻋﺘﺴﺎف‪.‬‬ ‫واﳉﻮر َ ْ َ‬ ‫َ ْ‬
‫ﺗﻘﺪم )ص‪.(٧١‬‬ ‫وﻗﺎرن ِ َﺑﲈ َ َ ﱠ َ‬ ‫ََ ِ‬
‫ً‬
‫واﻗﻌـﺎ(‬ ‫أﻗﺮب )‬
‫ُ‬ ‫ادﻋﺎءاﲥﻢ ِﻣﻦ ﻓﺘﻦ!‪ُ -‬ﻫﻢ‬
‫ِ‬ ‫ﻳﱰﺗﺐ ﻋﲆ ﱢ‬ ‫ﻏﲑﻫﻢ ﺑـ)اﻟﻔﻠﺴﻔﺔ( ‪-‬وﻣﺎ ﱠ ُ‬ ‫ﻓﺎﳌﺘﻬﻤﻮن َ‬ ‫)‪ ُ (٢‬ﱠ ِ‬
‫ﺣﻖ(‪...‬‬ ‫رﻣﻮا ﺑﻪ ﻏﲑﻫﻢ ) ِ‬
‫ﺑﻐﲑ َ ّ‬ ‫ﺑﺎﳊﻖ( ﺑﲈ َ َ ْ‬‫ﻳﺘﻬﻤﻮا ) ﱢ‬ ‫إﱃ ْ‬
‫أن ُ ﱠ َ ُ‬
‫َ‬
‫اﻟـﺴﻠﻔﻴﲔ )!( ِﰲ َ َ ِ ِ‬
‫ﻣـﺴﺎﺋﻞ‬ ‫ِ‬ ‫ﺑﻌـﺾ!( ِ ْ ِ‬
‫إﺧﻮاﻧﻨـﺎ ﱠ َ ﱢ‬ ‫َ‬ ‫ِ‬ ‫ﻣـﻦ )‬ ‫ِ‬
‫ﻧﺴﻤﻌﻬﺎ ْ‬ ‫دﻋﻮى ‪َْ-‬ﺑﻞ َ َ َ‬
‫دﻋﺎوى!‪ُ َ ْ َ -‬‬
‫)‪ِ ِ َ (٣‬‬
‫وﻫﺬه َ ْ َ‬ ‫َ‬
‫اﳋﻼف!‬‫وﻣﻮاﺿﻊ ِ َ‬‫اﻟﻨ َﱢﺰاع‪ِ ِ َ َ ،‬‬
‫اﻟﻘﻠﻮب‪ َ ،‬ﱢ ُ َ ِ‬ ‫اﻟﺼﺪور‪َ ُ ِ ُ َ ،‬‬ ‫ﻳﻘﻴﻤﻮن ِ َ‬
‫ﺑﻌﺪ‪َ ُ ِ ُ -‬‬
‫وﻳﺸﺘﺘﻮن َ َ‬
‫اﻟﻜﻠﻤﺔ!!‬ ‫وﻳﻮﻏﺮون ُ ُ َ َ ُ‬ ‫وﻳﺆﺟﺠﻮن ﱡ ُ َ‬ ‫اﻟﻔﺘﻦ‪ َ ُ َ ،‬ﱢ ُ َ‬ ‫ﻓﱰاﻫﻢ ‪ُ ْ َ -‬‬ ‫َََ ُ‬
‫ﳾء؟!!‬ ‫ﻫﻜﺬا‪ِ -‬ﻣَﻦ َ ﱢ ِ‬ ‫ﻓﻬﻞ َﻫﺬا ‪َ َ -‬‬ ‫‪َ َ ...‬‬
‫اﳊﻖ ﰲ َ ْ‬
‫‪١٢٩‬‬

‫اﺗﻔﺎﻗﺎ َ ْ ِ ً‬
‫واﺋﺘﻼﻓﺎ‪.‬‬ ‫أﻋﻈﻢ اﻟ ﱠ ِ‬
‫ﻨﺎس ﱢ َ ً‬ ‫اﻟﺴﻨﺔ َ ِ‬
‫واﳊﺪﻳﺚ َ ْ َ ُ‬
‫ِ‬ ‫ََْ ُ‬
‫وأﻫﻞ ﱡ ﱠ َ‬
‫اﻻﺗﻔﺎق ْ ِ‬ ‫ﻛﺎن ِﻣﻦ ﱠ ِ ِ‬
‫واﻻﺋﺘﻼف َ ْ َ َ‬
‫أﻗﺮب«‪.‬‬ ‫َ‬ ‫ﻛﺎن ِ َإﱃ ﱢ‬ ‫إﻟﻴﻬﻢ َ ْ َ َ‬
‫أﻗﺮب؛ َ َ‬ ‫اﻟﻄﻮاﺋﻒ ِ َ ْ ِ‬
‫ﻣﻦ َ َ َ َ‬ ‫َ ُﱡ‬
‫وﻛﻞ َ ْ‬
‫ُْ ُ‬
‫ﻗﻠﺖ‪:‬‬
‫ٍ‬ ‫ﻓﻠﻨﺠﺐ ِ ْ ٍ‬
‫وﺷﻔﺎﻓﻴﺔ‪:‬‬ ‫ﺑﺼﺪق‬ ‫ﺑﺎﷲ ﻋﻠﻴﻜﻢ‪ْ ِ ُ ْ ..‬‬
‫ِ‬ ‫ِ‬ ‫اﻻﺳﺘﻘﺮار( ﰲ ٍ ِ‬‫ِ‬
‫اﻟﻴـﻮم‪،-‬‬ ‫ﻛﺜﲑ ﻣﻦ إﺧﻮاﻧﻨﺎ اﻟ ﱠ َ ﱢ‬
‫ﺴﻠﻔﻴﲔ ‪َ ْ َ -‬‬ ‫اﻟﺜﺒﺎت( و) ْ ْ ُ‬‫ﻫﻮ ﻫﺬا ) ﱠ َ ُ‬
‫أﻳﻦ ُ َ‬
‫ِ‬
‫ﻋﻤـﻮم‬ ‫وﻧﺪر ْ ِ ُ‬
‫اﻻﺋـﺘﻼف ‪ِ-‬ﰲ ُ‬ ‫وﻛﺜﺮ ْ ِ ُ‬
‫اﻻﺧﺘﻼف‪َ َ َ َ ،‬‬ ‫وﻗﻞ ِ ْ َ ُ‬
‫اﻹﻧﺼﺎف‪َ ُ َ َ ،‬‬ ‫ﻋﻢ ِ ُ‬
‫اﳋﻼف‪ َ َ ،‬ﱠ‬ ‫ََْ‬
‫وﻗﺪ َ ﱠ‬
‫ﻓﺘﻨﺔ ِ َ ْ ِ‬
‫ﻟﻐﲑﻧﺎ؟!!‬ ‫ﻛﺪﻧﺎ!‪ً َ ْ ِ -‬‬
‫ﺑﺬا‪ -‬أو ِ ْ‬
‫ﴏﻧﺎ ‪َ ِ -‬‬‫اﻟﺸﺪﻳﺪ‪-‬؛ ﱠ ِ‬
‫وﻟﻸﺳﻒ ﱠ ِ‬
‫اﻟﺪ ْﻧﻴﺎ‪ِ َ ِ -‬‬ ‫َْ ِ‬
‫ﺣﺘﻰ ْ‬
‫َ‬ ‫أﻧﺤﺎء ﱡ َ َ َ‬ ‫َ‬
‫ذوي َ ِ ِ‬
‫رﺣﻢ‬ ‫ﻛﺎﻧﻮا َ ِ‬ ‫ﺑﲔ َ َ ِ‬
‫اﻷﻧﺎم َ َ ْ‬
‫وﻟﻮ َ ُ‬ ‫ﺎف َ ِ َ ً‬
‫ﻗﺎﻃﻌﺔ َ ْ َ‬
‫اﻹﻧﺼ ِ‬ ‫ﺗﺰل ِ ﱠ ُ‬
‫ﻗﻠﺔ ِ ْ َ‬ ‫وﻟـ ْﻢ َ َ ْ‬
‫ََ‬

‫‪..(Ñ Ð Ï Î Í Ì) ...‬‬

‫وﻻ )‪..(} |...‬‬

‫ﻓﻜﻴﻒ ﺑﺎﳌﺆﻣﻨﲔ؟!‬

‫اﺧﺘﻼف«)‪.(١‬‬
‫ٌ‬ ‫ﻟﻴﺲ ﻓﻴﻬﻢ‬
‫اﳊﻖ َ‬ ‫ﻓﺈن » َ‬
‫أﻫﻞ ﱢ‬ ‫ﱠ‬

‫رﲪﻪ اﷲُ‪:-‬‬ ‫ﺑﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﱢ ﱢ‬

‫اﻟﺸﺨﲑ ‪ُ -‬‬ ‫اﻹﻣﺎم ُ َ ﱢ ُ‬
‫ﻣﻄﺮف ُ‬ ‫ُ‬ ‫ِﻟﺬا؛ ﻗﺎل‬

‫اﳊﻖ ﻓﻴﻪ!‬ ‫اﻟﻘﺎﺋﻞ‪ :‬ﱠ‬

‫ﻟﻌﻞ ﱠ‬ ‫ُ‬ ‫ً‬
‫واﺣﺪا؛ ﻟﻘﺎل‬ ‫اﻷﻫﻮاء ‪ -‬ﱡ‬
‫ﻛﻠﻬﺎ‪-‬‬ ‫ُ‬ ‫»ﻟﻮ ﻛﺎﻧﺖ‬

‫ِ‬
‫وﻓﻀﻠﻪ« )‪ ،(١٧٥٣‬و»ﺗﻔـﺴﲑ اﻟﻄـﱪي« )‪ ،(١٤١/١٢‬و»اﻻﻋﺘـﺼﺎم«‬ ‫)‪» (١‬ﺟﺎﻣﻊ ﺑﻴﺎن اﻟﻌﻠﻢ‬
‫)‪.(٨٧/١‬‬
 ‫‪١٣٠‬‬

‫ﻳﺘﻔﺮق«)‪.(١‬‬
‫اﳊﻖ ﻻ ﱠ‬
‫أن ﱠ‬ ‫ﻛﻞ ذي َ ْ ٍ‬
‫ﻋﻘﻞ ﱠ‬ ‫ﻋﺮف ُ ﱡ‬ ‫ﺗﺸﻌﺒﺖ َ ﱠ َ ْ‬
‫وﺗﻔﺮﻗﺖ‪َ َ َ :‬‬ ‫ﻓﻠﲈ ﱠ َ‬
‫ﱠ‬
‫ﻳـﺴﺪدﻧﺎ‪ِ ْ ،‬‬
‫ﳞـﺪي ِ ْ َ َ‬ ‫وﻣﻊ َ ِ‬
‫إﺧﻮاﻧﻨـﺎ‪،‬‬ ‫وأن َ ْ َ‬ ‫ﻛﺒﲑ‪ْ َ :‬‬
‫أن ُ َ ﱢ َ‬ ‫ﻓﺎﻷﻣﻞ ِﺑﺎﷲ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ٌ ِ َ -‬‬ ‫ذﻟﻚ؛ َ َ َ ُ‬ ‫َ َ َ‬
‫ِ‬
‫ﺻﺎﳊﻨﺎ‪..‬‬ ‫ﺿﺎﻟﻨﺎ‪ْ َ َ ،‬‬
‫وأن ُ َ ﱢ َ‬ ‫وأن ُ ْ ِ َ‬
‫ﻳﺮﺷﺪ َ ﱠ‬ ‫ﻳﺼﻠﺢ َ ِ ِ‬
‫ﻣﻨﺎوﺋﻴﻨﺎ‪ْ َ َ ،‬‬ ‫ِ‬ ‫ََ ْ‬
‫ﻳﺜﺒﺖ َ َ‬ ‫وأن ُ ْ َ ُ‬

‫*****‬

‫اﻟﺴﻨﱠﺔ« )‪ - (٣١٢‬ﱠ َ ﱢ‬
‫ﻟﻼﻟﻜﺎﺋﻲ‪.-‬‬ ‫)‪» (١‬ﴍح أﺻﻮل اﻋﺘﻘﺎد أﻫﻞ ﱡ‬
‫‪١٣١‬‬

‫‪ ‬‬
‫ﺑﻌـﺾ‬
‫ﻓﻬﻢ ﻛﻼﻣﻲ ‪-‬ﰲ ﺑﻴﺎن )اﻟﻌﻘﻴﺪة(‪ ،‬و)اﳌﻨﻬﺞ( ‪-‬واﻟﻔﺮق ﺑﻴﻨﻬﲈ‪ُ -‬‬ ‫ِ‬
‫ﱂ ُﳛﺴﻦ َ‬
‫واﻟﻌﺜﺎر!‬ ‫وأﺣﺎﻃﻮه َ َ‬
‫ﺑﺎﳋﻠﻞ َ‬ ‫ُ‬ ‫ﻛﻞ ﻣﻄﺎر‪،‬‬‫ﻓﻄﲑوه ُ ﱠ‬
‫اﻟﺼﻐﺎر‪ ،‬ﱠ‬ ‫) ﱠ ََ‬
‫اﻟﺸﺒﺒﺔ( ﱢ‬
‫ﻛﺘﺒﺘﻪ ‪-‬ﰲ ﻫﺬا اﻷﻣﺮ‪ -‬ﻗﺒﻞ ﻧﺤﻮ ﻋﴩﻳﻦ ً‬
‫ﺳﻨﺔ)‪ -(١‬ﰲ ﻛﺘﺎﰊ »رؤﻳـﺔ واﻗﻌﻴـﺔ‬ ‫و ﱠﳑﺎ ُ‬
‫ﰲ اﳌﻨﺎﻫﺞ اﻟﺪﻋﻮﻳﺔ« )ص‪- (٢١-١٢‬ﺑﺎﺧﺘﺼﺎر‪:-‬‬
‫ِ‬
‫اﳊﺎدﺛـﺔ ﻫـﻢ‬ ‫اﻟﺪﻋﻮﻳـﺔ‬ ‫ِ‬
‫ﺑﻌﺾ ﻫﺬه اﳌﻨـﺎﻫﺞ‬ ‫ﻋﺪدا ِﻣﻦ ُدﻋﺎة‬
‫ً‬ ‫أن‬ ‫»ﻟﻴﺲ ِﻣﻦ ﱟ‬
‫ﺷﻚ ﱠ‬
‫ﱠ‬
‫ِ‬
‫ﻃﺮﻳﻘـﺔ‬ ‫ِ‬
‫ﻣﻘـﺮون ﺑﺎﻟﻌﻘﻴـﺪة َوﻓـﻖ‬
‫ُﻣﺸﱰﻛﻮن ﻣﻌﻨﺎ ﰲ )أﺻﻮل اﻟﻌﻘﻴﺪة(‪ ،‬ﺑﻤﻌﻨﻰ ّأﳖﻢ ُ ﱡ‬
‫ﺳﻮاء ﻣﻨﻬﺎ ﻣﺎ ﻛﺎن ُ ﱢ ً‬
‫ﻣﺘﻌﻠﻘﺎ ﺑﺘﻮﺣﻴﺪ اﻷﻟﻮﻫﻴﺔ‪ ،‬أو ﺗﻮﺣﻴـﺪ اﻷﺳـﲈء‬ ‫َ ِ‬
‫اﻟﺴﻠﻒ ﰲ ذﻟﻚ‪،‬‬
‫ٌ‬ ‫ﱠ‬
‫ِ‬
‫وﻧﺤﻮﻫﺎ‪.‬‬ ‫واﻟﺼﻔﺎت‪ ،‬أو أﺑﻮاب اﻹﻳﲈن‬
‫ـﺔ اﻓﱰاﻗـ ًـﺎ ﰲ ﺗﻄﺒﻴــﻖ ﺑﻌـ ِ‬
‫ـﺾ‬ ‫ﺛﻤـ َ‬ ‫ـﺖ‪» :‬ﰲ )أﺻــﻮل اﻟﻌﻘﻴــﺪة(«؛ ﱠ‬
‫ﻷن ﱠ‬ ‫وإﻧــﲈ ﻗﻠـ ُ‬
‫ﱠ‬
‫ِ‬
‫ﺗﻔﺼﻴﻼت ﻫﺬه اﻟﻌﻘﻴﺪة‪:‬‬

‫اﻟـﺪﻋﺎة(‬ ‫ُ‬
‫ﻓـﺒﻌﺾ ﻫـﺆﻻء ) ﱡ‬ ‫َْْ ِ ْ‬
‫وﻷﴐب ﻋﲆ ذﻟﻚ ﻣﺜﺎﻻً ﺑـ»ﺗﻮﺣﻴـﺪ اﻷﻟﻮﻫﻴـﺔ«‪:‬‬
‫اﻷﻟﻮﻫﻴﺔ« و»اﳊﺎﻛﻤﻴﺔ«!‬‫ﻳﻔﺮق ﺑﲔ »ﺗﻮﺣﻴﺪ ُ‬
‫َُﱢ ُ‬

‫ﺿـﻤﻦ ﻛﺘﺎﺑـﺎت أﰊ‬

‫ْ َ‬ ‫أول ﻣـﺎ ُ ِ َ ْ‬
‫ﻧﻘﻠـﺖ ﰲ ﻫـﺬا اﻟﻌـﴫ ِ‬ ‫ﻛﻠﻤﺔ َ‬
‫ٌ‬ ‫وﻫﺬه ‪-‬اﻷﺧﲑة‪-‬‬
‫ِ‬
‫ﺟﺎراﻫﻢ‪!-‬‬
‫ُ‬ ‫ﺛﻢ أﺧﻴﻪ ﳏﻤﺪ ُﻗﻄﺐ ‪َ -‬‬
‫وﻣﻦ‬ ‫وﺳﻴﺪ ُﻗﻄﺐ‪ ،‬وﻣﻦ َ ﱠ‬
‫اﳌﻮدودي ّ‬
‫اﻷﻋﲆ ْ‬
‫ﻣﻮﻟﻮدا ‪ٍ َ -‬‬
‫ً‬ ‫ﻓﱰة ِ‬
‫اﻟﻔﺼﺎل! ‪-‬ﻫﺬا ْ‬ ‫ﺑﻌﻀﻬﻢ!( ﻛﺎن ‪-‬ﺣﻴﻨﺬاك‪ -‬ﰲ ِ‬ ‫وأﻇﻦ ﱠ‬
‫وﻗﺘﺌﺬ‪!!-‬‬ ‫إن ﻛﺎن‬ ‫أن ) َ‬ ‫)‪ ُ (١‬ﱡ‬
‫واﻟﻮﻓﺎة ﻋﲆ اﻹﻳﲈن‪...‬‬
‫َ‬ ‫ﻧﺴﺄﻟﻚ ‪-‬اﻟﻠﻬﻢ‪ -‬ﺣﺴﻦ ِ‬
‫اﳋﺘﺎم‪،‬‬ ‫ُ‬
‫ﱠ ُ ْ َ‬
 ‫‪١٣٢‬‬

‫اﳌﻨﺒﻌﺜـﺔ ِﻣـﻦ‬
‫ﺎت اﻟـﺸﺒﺎب ُ ْ َ ِ َ َ‬‫رﻏﺒـ ِ‬ ‫َ‬
‫ﻓﺄﺧﺬﻫﺎ )ﻫـﺆﻻء( ﻋـﻦ )أوﻟﺌـﻚ(؛ ﻓﻮاﻓﻘـﺖ َ َ َ‬
‫ِ‬
‫دﻋـﻮﲥﻢ(‪،‬‬ ‫ِ‬
‫ﻋﻨـﺎوﻳﻦ )‬ ‫ﻋﻨﻮاﻧـﺎ ِﻣـﻦ‬
‫ً‬ ‫ﻓﻄﺎروا ﲠﺎ‪ ،‬وﺟﻌﻠﻮﻫـﺎ ُ‬ ‫ِِ ِ‬
‫وﻋﻮاﻃﻔﻬﻢ‪ُ ،‬‬
‫ِ‬
‫ﲪﺎﺳﺎﲥﻢ‬
‫ِ‬
‫ﺷﻌﺎرات ) ِ‬
‫ﻣﻨﻬﺠﻬﻢ(!‬ ‫وﺷﻌﺎرا ِﻣﻦ‬
‫ً‬

‫وﺟﻬﲔ‪:-‬‬ ‫ِ‬ ‫ِ‬ ‫ﻟﻌﺮﻓﻮا َ‬

‫ﺗﺄﻣﻞ )ﻫﺆﻻء( و) ُأوﻟﺌﻚ( َ َ ُ‬
‫وﻟﻮ ﱠ َ‬
‫ﺧﻄﺄ اﺻﻄﻼﺣﻬﻢ ‪-‬ﻣﻦ َ ْ‬
‫ﻓﺎﺋﺪة ُﲡﻨﻰ ﻣﻨﻪ‪ ،‬ﱠإﻻ ﺗـﻀﺨﻴﻢ‬ ‫ﺛﻤﺮة ِﻣﻦ ِ‬ ‫ٌ‬
‫َ‬ ‫وراﺋﻪ‪ ،‬وﻻ‬ ‫ﺣﺎدث ﻻ َ‬ ‫اﺻﻄﻼح‬
‫ٌ‬ ‫‪ -‬ﱠ ُ‬
‫أﻧﻪ‬
‫ِ‬
‫ﺣﺴﺎب ُأﺧﺮى!!‬ ‫َ‬
‫ﻣﺴﺎﺋﻞ( ﻋﲆ‬‫)‬
‫أن )اﳊﺎﻛﻤﻴﺔ( اﻟﺘﻲ ﻫﻲ )ﻋﻨﺪﻫﻢ( )‪ (١‬ﻣﻌﻨﻰ ِ‬
‫ﻗﻮﻟﻪ ‪-‬ﺗﻌﺎﱃ‪ ~) :-‬‬ ‫‪ -‬ﱠ‬
‫ﱠ‬
‫ِ‬
‫ﺑﻌﻤﻮﻣﻪ‬ ‫ﺷﻤﻮل )ﺗﻮﺣﻴﺪ ُ‬
‫اﻷﻟﻮﻫﻴﺔ(‬ ‫ُ‬ ‫ﺟﺰء ﱠﳑﺎ ُ ﱡ‬
‫ﻳﺪل ﻋﻠﻴﻪ‬ ‫ِ‬
‫اﳊﻘﻴﻘﺔ‬ ‫¡‪ ،(¢‬ﻫﻲ ﰲ‬
‫ٌ‬
‫ﻇﺎﻫﺮ‪.(a ` _ ^ ]...) :‬‬ ‫ِ‬
‫ودﻻﻻﺗﻪ ﻛﲈ ﻫﻮ‬
‫ٌ‬
‫ٌ‬
‫ﺣﺎﺻﻞ ‪-‬ﻛﲈ ﻳﻘﻮﻟﻮن‪!-‬‬ ‫ٌ‬
‫ﲢﺼﻴﻞ‬ ‫ﻓﻬﻮ‬

‫ﻋﺮﺿـﻪ‬ ‫ِ‬
‫دﻋﻮات ﱡ ُ ِ‬ ‫ِ‬
‫اﻟﺮﺳـﻞ اﻟـﺬي َ ُ‬ ‫اﻷﻫﻢ ﻣﻦ َ َ‬
‫ﱡ‬ ‫اﳉﺎﻧﺐ‬
‫ُ‬ ‫ﺗﻮﺣﻴﺪ اﻷﻟﻮﻫﻴﺔ( ﻫﻮ »‬
‫ُ‬ ‫إذ )‬
‫ﺧﺼﻮﻣﻬﻢ ِﻣﻦ اﳌـﺴﺘﻜﱪﻳﻦ‬
‫ِ‬ ‫ِ‬
‫اﻟﺪاﺋﺮ ﺑﻴﻨﻬﻢ وﺑﲔ ُ‬ ‫اﻟﴫاع‬
‫ﻣﻮﺿﻮع ﱢ‬
‫ُ‬ ‫ُ‬
‫اﻟﻘﺮآن‪ ،‬ﻓﻬﻮ‬ ‫ﻋﻠﻴﻨﺎ‬
‫واﳌﻌﺎﻧﺪﻳﻦ ِﻣﻦ ُ ﱢ‬
‫ﻛﻞ ُ‬
‫اﻷﻣﻢ‪.‬‬ ‫ُ ِ‬

‫اﺑﺘﻼء‬ ‫ِ‬
‫اﻟﻘﻴﺎﻣﺔ؛‬ ‫ﻳﺴﺘﻤﺮ إﱃ ِ‬
‫ﻳﻮم‬ ‫اﻟﴫاع إﱃ اﻟﻴﻮم‪ ،‬ﱠ‬
‫وﻟﻌﻠﻪ‬ ‫ﻣﻮﺿﻮع ﱢ ِ‬ ‫وﻻ ُ‬
‫ﻳﺰال ﻫﻮ‬
‫ً‬ ‫ﱡ‬ ‫َ‬
‫ورﻓﻌﺎ ِ َ ِ‬
‫ﳌﻨﺰﻟﺘﻬﻢ«)‪.(٢‬‬ ‫ً‬ ‫اﻟﺮﺳﻞ‬ ‫واﺧﺘﺒﺎرا َ َ َ‬
‫ً‬
‫ﻟﻮرﺛﺔ ﱡ ُ‬

‫ﺗﻘﺪم )ص‪ - (١٠٢‬ﰲ )اﳌﺴﺄﻟﺔ اﻟﺘﺎﺳﻌﺔ( ‪ -‬ﺣﻮل ﻣﺼﻄﻠﺢ )اﳊﺎﻛﻤﻴﺔ(‪.‬‬ ‫)‪ُ (١‬‬
‫اﻧﻈﺮ ‪-‬ﻣﺎ ﱠ‬
‫ﺣﻔﻈﻪ اﷲُ‪.-‬‬
‫ُ‬ ‫)‪» (٢‬ﻣﻨﻬﺞ اﻷﻧﺒﻴﺎء‪) «..‬ص‪ (٢٤‬ﻟﻠﺸﻴﺦ ﺭﺑﻴﻊ ﺑﻦ ﻫﺎﺩﻱ ‪-‬‬
‫‪١٣٣‬‬

‫اﻷوﻟﻮﻳـﺎت ﻋﻨـﺪ‬
‫ﱠ‬ ‫اﳊﺎﻛﻤﻴـﺔ« َ َ َ‬
‫ﺟﻌـﻞ‬ ‫ﱠ‬ ‫اﻟﺘﻔﺮﻳﻖ ﺑﲔ »ﺗﻮﺣﻴﺪ ُ ﱠ‬
‫اﻷﻟﻮﻫﻴﺔ« و»‬ ‫ُ‬ ‫وﻫﺬا‬
‫ِ‬
‫أﺻﺤﺎﺑﻪ ُﻣﺘﻀﺎرﺑﺔ!! ﻛﲈ ﻗﺎل اﳌﻮدودي ﰲ »اﻷﺳﺲ اﻷﺧﻼﻗﻴﺔ« )ص‪» :(٢٢‬ﻏﺎﻳـﺔ‬
‫اﻟﺪﻳﻦ اﳊﻘﻴﻘﻴﺔ‪ :‬إﻗﺎﻣﺔ ﻧﻈﺎم اﻹﻣﺎﻣﺔ اﻟﺼﺎﳊﺔ اﻟﺮاﺷﺪة«!‬

‫اﳉـﻦ‬ ‫واﻟﻐﺎﻳـﺔ ِﻣـﻦ َ ْ‬

‫ﺧﻠـﻖ ِ ﱢ‬ ‫َ‬ ‫اﳊﻘﻴﻘﻴـﺔ‪،‬‬
‫ﱠ‬ ‫ﻏﺎﻳﺔ ﱢ ِ‬
‫اﻟﺪﻳﻦ‬ ‫ﺳﻨﺪ ﻟﻪ‪» ،‬ﻷن َ‬
‫ﻛﻼم ﻻ َ َ َ‬
‫وﻫﺬا ٌ‬
‫ِ‬
‫وإﺧـﻼص‬ ‫ﻋﺒـﺎدة اﷲ‬ ‫ِ‬
‫وإﻧـﺰال اﻟﻜﺘـﺐ ﻫـﻲ‪:‬‬ ‫اﻟﺮﺳـﻞ‪،‬‬ ‫ِ‬ ‫َ ِ‬ ‫ِ‬
‫ُ‬ ‫واﻟﻐﺎﻳﺔ ﻣﻦ ﺑﻌﺜﺔ ﱡ ُ‬ ‫واﻹﻧﺲ‪،‬‬
‫اﻟﺪﻳﻦ ﻟﻪ«)‪.(١‬‬
‫ﱢ‬

‫ﻇـﺎﻫﺮة ﰲ )اﳌـﻨﻬﺞ( واﻟـﺴﺒﻴﻞ اﻟـﺬي‬

‫ً‬ ‫ﺗﺘﺒﺪى‬ ‫ِ‬
‫اﻻﻓﱰاق ﱠ‬ ‫ﺻﻮرة‬
‫َ‬ ‫ﻓﺈن‬
‫وﻣﻊ ذﻟﻚ؛ ﱠ‬
‫اﻟﻌﻘﻴﺪة َ ِ‬
‫وﻫﺪﻓﻬﺎ‪.‬‬ ‫ِ‬ ‫اﻟﺪﻋﺎة إﱃ اﷲ؛ ﻟﺘﺤﻘﻴﻖ ﺷﺄن‬
‫ﻳﺴﲑ ﻋﻠﻴﻪ )أوﻟﺌﻚ( ﱡ ُ‬
‫ُ‬
‫ِ ِ‬ ‫ِ‬ ‫ِ‬
‫اﻟـﺪﻋﻮات اﻟﺘـﻲ‬
‫وﻏﲑﻫـﺎ ﻣـﻦ ﱠ َ‬ ‫اﻟﺪﻋﻮة ﱠ َ ﱠ‬
‫اﻟـﺴﻠﻔﻴﺔ‬ ‫اﳋﻼف ﺑﲔ ﱠ‬ ‫وﻫﺬا ﻫﻮ َ ْ َ ُ‬
‫ﻣﻜﻤﻦ‬
‫ﺗﺘﺒﻨﻰ )اﻟﻌﻘﻴﺪة( ُ ُ‬
‫وﲣﺎﻟﻒ ﰲ )اﳌﻨﻬﺞ()‪.(٢‬‬ ‫ﱠ‬

‫)‪ (١‬اﳌﺮﺟﻊ اﻟﺴﺎﺑﻖ )ص‪.(١٠٨‬‬

‫ﺑﺎﳊﻖ‪ -‬ﰲ ﳎﻠﺲ »ﻟﻘﺎء ﻣﻔﺘﻮح‪ُ «..‬‬ ‫ِ‬
‫ﻳﻘﻮل‪:‬‬ ‫ﻛﻼم ﻟﻔﻀﻴﻠﺔ اﻟﺸﻴﺦ ﺭﺑﻴﻊ ﺑﻦ ﻫﺎﺩﻱ ‪ -‬ﱠ َ ُ‬
‫أﻳﺪه اﷲُ ﱢ‬ ‫)‪ (٢‬وﰲ ٍ‬
‫ﺳـﻠﻔﻴﺔ‪ ..‬وﻟﻜـﻦ؛ ﻛـﺎن‬
‫ﱠ‬ ‫ﻋﻘﻴـﺪﲥﻢ‬
‫ُُ‬ ‫ﻋﲇ ]أي‪ :‬اﳋـﻮارج[‪ ،‬ﻛﺎﻧـﺖ ‪-‬واﷲ‪-‬‬
‫»ﻫﺆﻻء اﻟﺬﻳﻦ ﻗﺎﺗﻠﻬﻢ ﱞ‬
‫اﳊﺎﻛﻤﻴﺔ«‪...‬‬
‫ﱠ‬ ‫ﺳﻴﺎﳼ ﰲ‬
‫ﱞ‬ ‫اﻧﺤﺮاف‬
‫ٌ‬ ‫ﻋﻨﺪﻫﻢ‬
‫وﻗﺎل ﰲ ﳎﻠﺲ » ُ‬
‫اﻟﻔﺮﻗﺔ اﻟﻨﺎﺟﻴﺔ وأﻫﻞ اﻷﻫﻮاء«‪:‬‬
‫اﻧﺤـﺮاف ﰲ أﻧـﻮاع اﻟﻌﺒـﺎدة اﻟﺜﻼﺛـﺔ‪ ...‬إﻧـﲈ ﻛـﺎﻧﻮا‪ ..‬ﰲ ُﺣـﺴﻦ‬
‫ٌ‬ ‫»إن اﳋﻮارج‪ ...‬ﻣﺎ ﻛﺎن ﻋﻨﺪﻫﻢ‬
‫اﳌﻌﺘﻘﺪ‪ ،‬وﰲ ﺻﺤﺔ اﳌﻌﺘﻘﺪ‪...‬‬
‫ﻛﺜﲑ ِﻣﻦ اﳉﲈﻋﺎت‪...«-‬‬
‫ﻣﺸﺎﻫﺪ اﻵن ِﻣﻦ ٍ‬
‫ٌ‬ ‫اﳊﺎﻛﻤﻴﺔ ‪-‬ﻛﲈ ﻫﻮ‬
‫ﱠ‬ ‫ﻓﺎﻧﺤﺮاﻓﻬﻢ ﻳﻨﺤﴫ ﰲ ﺑﺎب ُ ُ ّ‬
‫اﻟﻐﻠﻮ ﰲ‬ ‫ُ‬
 ‫‪١٣٤‬‬

‫إﻓﻼﺳﻬﺎ(‪ ،‬ﻣﴣ َ َ ْ‬
‫ﻋﻠﻴﻬﺎ‬ ‫اﳌﻌﺎﴏ ) َ َ َ‬
‫ﻓﺸﻠﻬﺎ( و) ْ َ‬ ‫ُ‬ ‫ُ‬
‫اﻟﺘﺎرﻳﺦ‬ ‫أﺛﺒﺖ‬
‫دﻋﻮات َ‬
‫ﻧﻌﻢ؛ ُﻫﻨﺎك َ َ ٌ‬
‫ََ‬
‫ﻋﴩة‪ ..‬وﻫﻜﺬا‪..‬‬
‫ٌ‬ ‫ٌ‬
‫ﲬﺴﺔ‪ ،‬أو‬ ‫ﻋﺎﻣﺎ‪ ،‬أو أرﺑﻌﻮن ً‬
‫ﻋﺎﻣﺎ‪ ،‬أو‬ ‫ﺳﺘﻮن ً‬
‫ﱡ َ‬
‫ِ‬
‫ﻛﺘﺎﺑﻨﺎ ﻫﺬا‬
‫ﻣﻨﻬﺠﻲ(؛ وﻟﻴﺲ ُ‬
‫ﱞ‬ ‫اﳋﻼف ﺑﻴﻨﻨﺎ وﺑﻴﻨﻬﺎ ) َ َ ﱞ‬
‫ﻋﻘﺪي( و)‬ ‫ُ‬ ‫اﻟﺪﻋﻮات‪:‬‬
‫ﻓﻬﺬه ﱠ َ‬
‫ِ‬
‫وﻃﺮاﺋﻘﻬﺎ!‬ ‫ِ‬
‫أﻓﻜﺎرﻫﺎ‬ ‫ﻟﻠﺮد ﻋﻠﻴﻬﺎ‪ِ ْ َ ،‬‬
‫وﻧﻘﺾ‬ ‫َُ ﱠ ً‬
‫ﻣﺆﺳﺴﺎ ﱢ‬
‫ََ‬
‫وﺧﺎﻟﻔﻨـﺎ ﰲ‬ ‫أﻗﻤﺘﻪ ردا ﻋﲆ َﻣﻦ َ َ‬
‫واﻓﻘﻨـﺎ ﰲ )أﺻـﻞ اﻟﻌﻘﻴـﺪة(‬ ‫وإﻧﲈ ﻫﺬا اﻟﻜﺘﺎب َ ْ ُ ُ‬
‫ﱠ‬
‫واﻟﺴﲑ ﻋﲆ ُﻫﺪاه‪.‬‬ ‫ُ‬
‫ﺳﻠﻮﻛﻪ ﱠ ْ ُ‬ ‫ﳚﺐ‬
‫)اﳌﻨﻬﺞ( اﻟﺬي ُ‬
‫اﻟﻔﺮق ﺑﲔ )اﻟﻌﻘﻴﺪة( و)اﳌﻨﻬﺞ( ُ‬
‫أﻗﻮل‪:‬‬ ‫َِ ِ‬
‫وﻟﺒﻴﺎن َ ْ ِ‬

‫وﻗﺎل اﷲُ ‪-‬ﺗﺒﺎرك وﺗﻌﺎﱃ‪] (n m l k j) :-‬اﳌﺎﺋﺪة‪:[٤٨:‬‬

‫ﺳﺒﻴﻼ ُ ﱠ ً‬
‫وﺳﻨﺔ«)‪.(١‬‬ ‫ً‬ ‫ﻋﺒﺎس‪» :‬‬
‫اﺑﻦ َ ﱠ‬
‫ﻗﺎل ُ‬
‫إﺧﺒـﺎر ﻋـﻦ ُ َ ِ‬
‫اﻷﻣـﻢ ُاﳌﺨﺘﻠﻔـﺔ‬ ‫ٌ‬ ‫ِ‬
‫ﺗﻔـﺴﲑه« )‪» :(١٠٥/٢‬ﻫـﺬا‬ ‫اﺑﻦ ﻛﺜـﲑ ﰲ »‬‫ﻗﺎل ُ‬
‫ِ‬ ‫اﻟﻜﺮام ِﻣﻦ ﱠ‬
‫اﳌﺨﺘﻠﻔـﺔ ﰲ اﻷﺣﻜـﺎم‪،‬‬ ‫اﻟـﴩاﺋﻊ‬ ‫َ‬ ‫ﺑﻌﺚ اﷲُ ﺑﻪ ُ ُ َ ُ‬
‫رﺳﻠﻪ‬ ‫اﻷدﻳﺎن‪ ،‬ﺑﺎﻋﺘﺒﺎر ﻣﺎ َ َ َ‬
‫اﻟﺘﻮﺣﻴﺪ«‪.‬‬ ‫ﱠِ َِ‬
‫اﳌﺘﻔﻘﺔ ﰲ ﱠ‬
‫ِ‬
‫واﺧـﺘﻼﻓﻬﻢ ﰲ‬ ‫إﺷـﺎرة إﱃ وﺣـﺪة دﻋـﻮة اﻷﻧﺒﻴـﺎء ﰲ اﻟﺘﻮﺣﻴـﺪ‪،‬‬
‫ٌ‬ ‫ﻗﻠﺖ‪ :‬ﻓﻬـﺬه‬
‫ُ‬
‫ﱢ ِ‬
‫اﻟﴩﻋﺔ واﻟﻄﺮﻳﻖ واﻟﺴﺒﻴﻞ‪.‬‬
‫ْ َ‬

‫اﺳﻤﻪ‪] (m l k j i h g) :-‬اﳉﺎﺛﻴﺔ‪:[١٨:‬‬
‫ﺟﻞ ُ‬‫وﻗﺎل ‪ َ -‬ﱠ‬

‫اﻟﺴﻨﺔ«)‪.(١‬‬
‫ﻗﺎل ُﺳﻔﻴﺎن ﺑﻦ ُﺣﺴﲔ‪» :‬ﻋﲆ ﱡ ﱠ‬

‫اﻟﻼﻟﻜﺎﺋﻲ )‪ ،(٦٦‬ﱠ َ ِ ﱡ‬
‫واﻟﻄﱪي )‪.(٢٧١/٦‬‬ ‫رواه ﱠ َ ﱡ‬
‫)‪ُ (١‬‬
‫‪١٣٥‬‬

‫اﻟﻮاﺿـﺢ اﻟـﺬي ﻧﺤـﻦ ﻣـﺄﻣﻮرون ﱢ ِ‬

‫ﺑﺎﺗﺒﺎﻋـﻪ‬ ‫ِ‬ ‫ذات )اﳌﻨﻬـﺎج(‬ ‫ُ‬
‫اﻟـﴩﻳﻌﺔ( ُ‬ ‫ﻓﻬﺬه )‬
‫ُ‬ ‫ُ‬
‫اﻟﻜـﺮﻳﻢ ﻋﻠﻴـﻪ ُ ﱢ‬
‫ﺑﻜـﻞ‬ ‫ﻧـﺺ ُ ُ‬
‫اﻟﻘـﺮآن‬ ‫ِ ِ‬
‫واﻣﺘﺜﺎﻟﻪ‪ ،‬ﻫﻲ ) ُ‬
‫ُ‬ ‫ﺳﺒﻴﻞ اﳌﺆﻣﻨﲔ( اﻷوﺣﺪ‪ ،‬اﻟﺬي ﱠ‬
‫ﳐﺎﻟﻔﺘﻪ‪ ،‬ﻛﲈ ﰲ ِ‬
‫وﻧﻌﻰ ﻋﲆ ُ َ ِ‬ ‫ِ‬ ‫وﺑﺄﺗﻢ ٍ‬
‫ﻗﻮﻟﻪ ‪-‬ﺗﻌﺎﱃ‪:-‬‬ ‫وﺣﺾ ﻋﲆ ﱢاﺗﺒﺎﻋﻪ‪َ َ ،‬‬
‫ﺑﻴﺎن‪ َ َ ،‬ﱠ‬ ‫وﺿﻮح‪ َ ِ ،‬ﱢ‬
‫ٍ‬

‫)> ? @ ‪L K J I H G F E D C B A‬‬
‫‪] (R Q P O N M‬اﻟﻨﺴﺎء‪.[١١٥:‬‬

‫ِ‬
‫ﺑﻮﺟﻮب ﱢ ِ‬
‫اﺗﺒﺎع ﺳﺒﻴﻞ اﳌﺆﻣﻨﲔ‪.‬‬ ‫واﺿﺢ‬
‫ٌ‬ ‫ﺑﻴﺎن‬
‫ﻓﻬﺬا ٌ‬

‫ُ‬
‫رﺿﻮان اﷲ ﻋﻠﻴﻬﻢ‪.-‬‬‫اﻟﻜﺮام ‪-‬‬ ‫َ‬
‫اﻟﺼﺤﺎﺑﺔ‬ ‫وﻗﺖ ﻧﺰول ِ‬
‫اﻵﻳﺔ‪ -‬ﱠإﻻ‬ ‫وﻟﻴﺲ اﳌﺆﻣﻨﻮن ‪َ -‬‬
‫َ‬
‫ﻋـﻨﻬﻢ‪،-‬‬ ‫ِ‬ ‫وإذ ُ ﱢ ُ‬
‫رﴈ اﷲُ ُ‬ ‫ﻣﻨﻬﺞ اﻟﺼﺤﺎﺑﺔ( ‪َ -‬‬ ‫وأﻧﻪ ) ُ‬
‫وأﳘﻴﺘﻪ‪ ،‬ﱠ ُ‬ ‫ﱠ‬ ‫ﻧﺆﻛﺪ ﻋﲆ )اﳌﻨﻬﺞ(‬
‫اﻟﺼﺎﻟﺢ ُ َ ﱠ ْ َ‬
‫اﳌﺰﻛـﻮن ﻋـﲆ‬ ‫وأﺗﺒﺎﻋﻬﻢ ‪-‬وﻫﻢ ﱠ َ‬
‫اﻟﺴﻠﻒ‬ ‫ﺳﺒﻴﻠﻬﻢ ِﻣﻦ اﻟﺘﺎﺑﻌﲔ ْ ِ‬ ‫ﺳﻠﻚ َ‬ ‫وﻣﻦ َ َ َ‬
‫ُ‬ ‫َ‬
‫ﺟﺒﻠـﻮا ﻋﻠﻴـﻪ ِﻣـﻦ َ ْ ٍ‬
‫ﻓﻬـﻢ؛ َ ُ ُ‬
‫ﻓﻬـﻢ اﻟـﺬﻳﻦ ﻋﺎﻳـﺸﻮا‬ ‫ﻓﺈن ذﻟﻚ ﳌـﺎ ُ ِ ُ‬
‫اﻟﻨﺒﻲ ﷺ)‪ :-(١‬ﱠ‬
‫ﻟﺴﺎن ﱢ‬
‫ِ‬
‫ِ‬ ‫اﻟﻨﺎس إﱃ ِ‬
‫وﻣﻘـﺼﻮد‬ ‫ﻣﺮاد اﷲ ‪-‬ﺗﻌـﺎﱃ‪،-‬‬ ‫أﻗﺮب ﱠ ِ ُ‬ ‫َ‬ ‫ﻓﻜﺎﻧﻮا‬ ‫َ‬
‫اﻟﺘﻨﺰﻳﻞ‪ُ ،‬‬ ‫اﻟﻮﺣﻲ‪ ،‬وﺷﻬﺪوا‬‫َ‬
‫ِ‬
‫اﻷﺣﻜﺎم‪.‬‬ ‫وﻣﻌﺮﻓﺔ ِ ِ‬
‫ﻣﺪارك‬ ‫ِ‬ ‫اﻟﺮﺳﻮل ﷺ‪،‬‬ ‫ﱠ‬

‫ﻧﻨﺘﺴﺐ وﻧﺪﻋﻮ‪:‬‬ ‫ِ‬

‫وإﻟﻴﻬﻢ‬ ‫وﺑﻀﻴﺎء ِ‬
‫ﻓﻬﻤﻬﻢ ﳖﺘﺪي‪،‬‬ ‫ﻣﻨﻬﺎﺟﻬﻢ ﻧﺴﲑ‪ِ ِ ،‬‬
‫ﻓﻌﲆ ِ ِ‬
‫ُ‬ ‫ُ‬
‫ِ‬ ‫ِ‬
‫ﺑﺎﻟﴫاط ﱠ ِ ﱢ‬
‫اﻟﺴﻮي‪:‬‬ ‫اﻻﻟﺘﺰام ﱢ‬
‫ُ‬ ‫ﺑﺎﳊﻖ‪ ،‬و‬
‫واﻟﺘﻮاﴆ ﱢ‬
‫اﻟﺪﻋﻮة‪ ،‬ﱠ‬
‫اﻷﻧﺎة ﰲ ﱠ ْ َ‬
‫ُ‬ ‫ﻓﻤﻨﻬﺎﺟﻬﻢ‬
‫ُ ُ‬

‫)‪a ` _ ^ ] \ [ Z Y X W V U T S R Q P‬‬
‫‪.(b‬‬

‫واﻟﺪﻋﺎة« )رﻗﻢ‪.(٨:‬‬
‫اﻟﺪﻋﻮة ﱡ‬ ‫ً‬
‫ﺣﺪﻳﺜﺎ ﰲ ﱠ‬ ‫)‪ُ (١‬‬
‫اﻧﻈﺮ ﻛﺘﺎﰊ »اﻷرﺑﻌﻮن‬
 ‫‪١٣٦‬‬

‫)‪U T S R Q P O N M L K J‬‬
‫‪.(V‬‬
‫ِ‬
‫اﳊﺎدﺛﺔ‬ ‫ِ‬
‫اﳌﻨﺎﻫﺞ‬ ‫ﻏﲑه ِﻣﻦ‬ ‫اﻟﺴﻠﻒ( ِ ِ‬
‫وﲤﻴﺰه ﻋﻦ ِ‬ ‫ﻣﻨﻬﺞ َ ِ‬ ‫ِ‬ ‫ﻧﺒﺬ ِﻣﻦ‬
‫ﻗﻠﺖ‪ :‬ﻫﺬه ُ َ ٌ‬
‫ﱡ‬ ‫ﻓﻀﻞ ) ِ ﱠ‬ ‫ُ‬
‫اﻟﻨﻈـﺮ إﱃ‬ ‫ﻷﻣـﺮ اﷲ ورﺳـﻮﻟ ِﻪ‪َ ،‬‬
‫دون ﱠ َ‬ ‫ِ‬ ‫اﻟﺘـﺴﻠﻴﻢ‬ ‫ﻗﺎﺋﻢ ﻋـﲆ ُ ْ َ ِ‬
‫ﻣﻄﻠـﻖ ﱠ‬ ‫وأﻧﻪ ٌ‬
‫ِ‬
‫أو اﳌﻨﺤﺮﻓﺔ‪ ،‬ﱠ ُ‬
‫ﻣﺼﻠﺤﺔ( ‪-‬ﻣﻈﻨﻮﻧﺔ‪ ،-‬أو اﻻﻟﺘﻔﺎت إﱃ )اﺳﺘﺤﺴﺎن( ‪-‬ﻋﻘﲇ‪ ،-‬أو اﻻرﺗﻜﺎز ﻋـﲆ‬ ‫ٍ‬ ‫)‬
‫)ﻋﺎﻃﻔﺔ( ﺛﺎﺋﺮة‪ ،‬أو )ﲪﺎس(‪ ،‬أو ) ٍ‬
‫رأي(!!‬

‫ﺑﺎﺛﻨﲔ ِﻣﻨﻬﺎ؛ ﻓﻴﻬﲈ ٌ‬

‫ﺑﻴـﺎن‬ ‫واﻟﺴﻨﺔ‪ ،‬أﻛﺘﻔﻲ ‪ُ-‬ﻫﻨﺎ‪ِ ْ َ -‬‬
‫اﻟﻘﺮآن ﱡ ﱠ‬ ‫ﺛﺮة ِﻣﻦ ُ‬ ‫ﱠ‬
‫وأدﻟﺔ ذﻟﻚ ُﻣﺘﻜﺎ ٌ‬
‫ﻮي‪:‬‬ ‫ِ‬ ‫ِ‬
‫اﻟﺴ َ ﱢ‬
‫اﻟﻌﺎم ﻟﺬﻟﻚ اﳌﻨﻬﺞ ﱠ‬
‫ﻟﻺﻃﺎر ﱢ‬ ‫ﺟﲇ‬
‫َ ﱞ‬
‫أوﻻً‪ُ :‬‬
‫ﻗﻮل اﷲ ‪-‬ﺗﻌﺎﱃ‪³ ² ± ° ¯ ® ¬) :-‬‬
‫´ ‪. (À ¿ ¾ ½ ¼ » º ¹ ¸ ¶ µ‬‬
‫ِ‬
‫ﺣـﺪﻳﺚ ُ َ َ‬ ‫ﺛﺎﻧﻴﺎ‪ِ ُ :‬‬
‫ً‬
‫اﳌﺤﺎﻗﻠـﺔ‪» :‬ﳖﺎﻧـﺎ‬ ‫ﻋﻨـﻪ‪ -‬ﰲ‬ ‫ﻗﻮل راﻓـﻊ ﺑـﻦ َﺧـﺪﻳﺞ ‪َ -‬‬
‫رﴈ اﷲُ ُ‬
‫أﻧﻔﻊ ﻟﻨﺎ«)‪.(١‬‬ ‫ِ‬ ‫ُ‬ ‫رﺳﻮل اﷲ ﷺ ﻋﻦ ٍ‬
‫أﻣﺮ ﻛﺎن ﻟﻨﺎ ً‬ ‫ُ‬
‫وﻃﻮاﻋﻴﺔ اﷲ ورﺳﻮﻟﻪ ُ‬ ‫ﻧﺎﻓﻌﺎ‪،‬‬
‫ﻗﻠﺖ‪:‬‬
‫ُ‬
‫ﻗـﺎﺋﻢ‬
‫ٌ‬ ‫وأﻧـﻪ‬ ‫ِ‬
‫اﻟﻔﺮق ﺑﲔ )اﻟﻌﻘﻴﺪة( و)اﳌـﻨﻬﺞ(‪ ،‬ﱠ ُ‬ ‫ﻤﺪ‪ُ َ ْ ُ -‬‬
‫ﳎﻤﻞ‬ ‫ﻓﺒﻬﺬا َ َ َ‬
‫ﻇﻬﺮ ‪-‬وﷲ اﳊ ُ‬
‫ﻋﲆ اﻟﺘﺴﻠﻴﻢ ُاﳌﻄﻠﻖ؛ ﻓﻼ ُ ُ‬
‫أﻃﻴﻞ!‬
‫أن اﺳـﺘﻤﺮار اﻻﻧﺤـﺮاف ﻋـﻦ‬
‫وإﻳﻀﺎﺣﻪ‪ ،‬وﻫـﻮ‪ :‬ﱠ‬
‫ُ‬ ‫ﺑﻴﺎﻧﻪ‬
‫ﳚﺐ ُ‬ ‫أﻣﺮا َ ِ ُ‬
‫وﻟﻜﻦ ﻫﺎ ُﻫﻨﺎ ً‬
‫ﱠ‬
‫ﻧﻔﺴﻬﺎ‪ ،‬واﻟﺘﻮﺣﻴﺪ ‪ِ -‬‬
‫ِ‬ ‫ٍ‬
‫ذاﺗﻪ‪..-‬‬ ‫ﻳﺆدي إﱃ اﻧﺤﺮاف ﰲ )اﻟﻌﻘﻴﺪة( ‪َ ْ َ -‬‬ ‫)اﳌﻨﻬﺞ( ُ َ ﱢ‬

‫رواه ﻣﺴﻠﻢ )‪.(١٥٤٨‬‬

‫)‪ُ (١‬‬
‫‪١٣٧‬‬

‫ً‬
‫واﺿﺤﺎ!!‬ ‫دﻟﻴﻞ ذﻟﻚ‬ ‫ﻌﺾ اﳉﲈﻋﺎت ) ﱠ َ ِ ﱠ‬
‫اﻟﺪﻋﻮﻳﺔ( ُاﳌﻌﺎﴏة ﻳﺮى َ‬ ‫واﻟﻨﺎﻇﺮ ﰲ ﺑ ِ‬
‫ُ‬
‫اﻟﺬﻧﺐ ﱠ ْ ِ‬
‫ﻳﻌﺎﻗﺐ ﻋﲆ ﱠ ْ ِ‬ ‫ِ‬ ‫ِ‬
‫ﺑﺎﻟـﺬﻧﺐ‪ ،‬وﻫـﻲ‬ ‫اﻹﻳﲈﻧﻴﺔ‪ ،‬ﱠ‬
‫أن اﷲَ ُ ُ‬ ‫ﱠ‬ ‫وﻣﻌﻠﻮم ﻣﻦ ﻓﻘﻪ ﱠ ْ ِ َ‬
‫اﻟﱰﺑﻴﺔ‬ ‫ٌ‬ ‫»‬
‫ِ‬
‫ﺻﻨﻮف اﻟﻌﻘﻮﺑﺎت‪.‬‬ ‫أﻗﺴﻰ‬
‫ٍ‬
‫ﻧﺤﺮاف‬ ‫واﻟﺴﻠﻮﻛﻲ‪ ،‬ﺑﺎ‬ ‫ِ‬ ‫ِ‬ ‫ﱠُ‬ ‫ِ‬
‫ﻮﻗﺒﺖ ُ ﱠ ُ‬
‫ﱢ‬ ‫اﻟﻌﻤﲇ ﱡ‬
‫اﻹﺳﻼﻣﻴﺔ ﻋﲆ اﻧﺤﺮاﻓﻬﺎ َ َ ﱢ‬ ‫اﻷﻣﺔ‬ ‫وﻫﻜﺬا ُﻋ َ‬
‫واﻟﺘﺼﻮر«)‪.(١‬‬
‫ﱡ‬ ‫أﺷﺪ ﻣﻨﻪ ﰲ اﻟﻌﻘﻴﺪة‬
‫ﱠ‬

‫اﻟﻌﺎﺻﻢ«‪.‬‬
‫ُ‬ ‫واﷲُ‬

‫ﻗﻠﺖ‪:‬‬
‫ُ‬

‫ً‬ ‫ِ‬
‫ﻛﺘﺎﺑﺘﻲ ﻟﻪ!‪ -‬ﱠإﻻ ﱠأﻧﻪ ﻳﻠﺘﻘـﻲ‬ ‫رﻏﻢ ِ َ ِ‬ ‫ُ‬
‫ﺑﻴﻨـﻪ‬
‫ﲤﺎﻣـﺎ ‪-‬ﻣـﺎ َ ﱠ َ ُ‬ ‫ﻗﺪم‬ ‫اﻟﻌﻠﻤﻲ ‪َ ْ ُ -‬‬
‫ﱡ‬ ‫ﺘﺄﺻﻴﻞ‬‫ﻫﺬا اﻟ‬
‫أﺟﻮﺑﺘﻪ«)‪ِ - (٢‬‬
‫ﺑﻘﻮﻟﻪ‪:-‬‬ ‫ِ‬ ‫ِ‬
‫ﺑﻌﺾ »‬ ‫ﺣﻔﻈﻪ اﷲُ‪ -‬ﰲ‬ ‫ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ ﺭﺑﻴﻊ ﺑﻦ ﻫﺎﺩﻱ ‪-‬‬
‫ُ‬
‫ُ‬
‫واﳊﺪﻳﺚ ﻋﻨﻪ ﰲ ﻫﺬا اﻟﻌﴫ‪.‬‬ ‫اﻟﻜﻼم ﻓﻴﻪ‪،‬‬
‫ُ‬ ‫اﳌﻨﻬﺞ(‪ :‬ﻗﺪ ُ َ‬
‫ﻛﺜﺮ‬ ‫و) ُ‬
‫ﺑﻌﻜﺲ ﻣﺎ ﻛﺎن ﻋﻨﺪ اﻟﺴﻠﻒ؛ ﻗﺪ ﻳﺬﻛﺮون ﻛﻠﻤﺔ )ﻣﻨﻬﺞ(‪ ،‬و)ﻣﻨﻬـﺎج(؛ ﻟﻜـﻦ؛‬
‫ﻣﺎ ﻛﺎن ﻋﻨﺪﻫﻢ ﻫﺬا ﱠ ْ ُ‬
‫اﻟﻠﻬﺞ ﺑـ)اﳌﻨﻬﺞ(‪.‬‬
‫ِ‬
‫أن ﻳﻘﻮﻟﻮا‪) :‬اﳌﻨﻬﺞ(‪) ،‬اﳌﻨﻬﺞ(‪.‬‬ ‫اﺿﻄﺮ)‪ (٣‬ﱠ َ ﱡ‬
‫اﻟﺴﻠﻔﻴﻮن ْ‬ ‫ُﱠ‬ ‫ﻟﻜﻦ؛ ﱠﳌﺎ َ‬
‫اﻧﺘﴩ‪:‬‬

‫ﻟــﺴﻔﺮ اﳊــﻮاﱄ!‪ -‬ﻋــﲆ ﻣــﺬﻫﺐ » ْ ِ‬

‫رﻣﺘﻨــﻲ‬
‫َ‬ ‫)‪ (١‬ﻛــﲈ ﰲ ﻛﺘــﺎب »اﻟﻌﻠﲈﻧﻴــﺔ« )ص‪َ َ َ َ - (٥٠٧‬‬
‫ِ‬
‫ﺑﺪاﺋﻬﺎ واﻧﺴﻠﺖ«!!‬
‫اﳌﻨﻬﺠﻴﺔ« )ص‪.(٤٢‬‬
‫ﱠ‬ ‫)‪» (٢‬اﻷﺟﻮﺑﺔ ﻋﲆ أﺳﺌﻠﺔ أﰊ رواﺣﺔ‬
‫ِ‬
‫اﳌﺴﺎﺋﻞ واﻷﻋﻴﺎن‪...‬‬ ‫ِ‬
‫أﺣﻜﺎم‬ ‫ﺗﺄﺛﲑ ﱠ ِ‬
‫اﻟﺰﻣﺎن ﻋﲆ‬ ‫إﺷﺎرة إﱃ ِ‬
‫ٌ‬ ‫)‪ (٣‬وﻫﺬه‬
 ‫‪١٣٨‬‬

‫اﺑﻦ ﺑﺎز ﻻ ُ َ ﱢ ُ‬
‫ﻳﻔﺮق ﺑﲔ اﻟﻌﻘﻴﺪة واﳌﻨﻬﺞ)‪!(١‬‬ ‫اﻟﺸﻴﺦ َ‬
‫َ‬ ‫ﺳﻤﻌﺖ‬
‫ُ‬ ‫أﻧﺎ‬

‫واﺣﺪ‪.‬‬
‫ٌ‬ ‫ﳾء‬
‫ﻛﻠﻬﺎ ٌ‬ ‫ُ‬
‫وﻳﻘﻮل‪ :‬ﱡ‬

‫ﻳﻔﺮق‪ ،‬وأﻧﺎ ُ َ ﱢ‬
‫أﻓﺮق‪:‬‬ ‫اﻷﻟﺒﺎﲏ ﱢ ُ‬
‫ﱡ‬ ‫واﻟﺸﻴﺦ‬
‫ُ‬

‫ـﺪة(‪،‬‬
‫ـﺸﻤﻞ )اﻟﻌﻘﻴـ َ‬ ‫ـﻤﻞ ﻣــﻦ )اﻟﻌﻘﻴـ ِ‬
‫ـﺪة(‪ ،‬ﻓـــ)اﳌــﻨﻬﺞ( ﻳـ ُ‬ ‫ـﻨﻬﺞ( أﺷـ ُ‬ ‫أرى ﱠ‬
‫أن )اﳌـ َ‬
‫أﻫﻞ ِ َ ِ‬
‫اﻟﺒﺪع‪...‬‬ ‫ﺗﻮاﺟﻪ َ‬
‫ُ‬ ‫ُ‬
‫وﻳﺸﻤﻞ ﻛﻴﻒ‬ ‫ُ‬
‫وﻳﺸﻤﻞ ﻛﻴﻒ ﱠ‬
‫ﺗﺘﻔﻘﻪ‪،‬‬ ‫وﻳﺸﻤ ُﻞ اﻟﻌﺒﺎدات‪،‬‬

‫ٌ‬
‫ﺷﺎﻣﻞ‪:‬‬ ‫ﻓـ)اﳌﻨﻬﺞ(‬

‫ﻣــﻨﻬﺠﻬﻢ ﰲ‬ ‫ﻟــﺴﻨﺔ ﰲ اﻟﻌﻘﻴــﺪة(‪) ،‬ﻣــﻨﻬﺠﻬﻢ ﰲ ِ‬

‫اﻟﻌﺒــﺎدة(‪) ،‬‬ ‫ﻣــﻨﻬﺞ أﻫــﻞ ا ﱡ ﱠ‬‫)‬
‫َ‬ ‫َ‬ ‫َ‬
‫ﻣﻨﻬﺠﻬﻢ( ﰲ ﻛﺬا‪...‬‬
‫ﻣﻨﻬﺠﻬﻢ( ﰲ ﻛﺬا‪َ ) ،‬‬ ‫ﱠَﱢ‬
‫اﻟﺘﻠﻘﻲ(‪ ،‬و) َ‬

‫ﺷﻚ‪.-‬‬ ‫ُ‬
‫أﺷﻤﻞ ‪-‬ﺑﻼ ﱟ‬ ‫ﻓـ)اﳌﻨﻬﺞ(‬
‫ٍ‬
‫ﺣﺰﺑﻴـﺔ‬ ‫ٍ‬
‫ﻷﻫـﺪاف‬ ‫ِ‬
‫اﻟﻌﻘﻴﺪة( و)اﳌﻨﻬﺞ(؛‬ ‫ﺑﻌﻀﻬﻢ ُ َ ﱢ ُ‬
‫ﻳﻔﺮق ﺑﲔ )‬ ‫ﻟﻜﻦ أﻫﻞ اﻷﻫﻮاء ُ‬ ‫ﱠ‬
‫ِ‬ ‫ٍ ِ‬ ‫ٍ‬
‫ﻛﺜـﲑ ﻣـﻦ )اﻟـ ﱠ َ ﱢ‬
‫ﺴﻠﻔﻴﲔ(‪ ،‬ﻓﻴﻘﻮﻟـﻮن‪ :‬أﻧـﺖ ﺗﺒﻘـﻰ ﻋـﲆ‬ ‫َ‬
‫ﻓﻴﺤﺘـﺎﻟﻮن ﻋـﲆ‬ ‫وﺳﻴﺎﺳﻴﺔ؛‬
‫ﱠ‬
‫َ‬
‫ﻧﻘـﻮل‪ :‬أﻧـﺎ‬ ‫ﻣـﺎﻧﻊ ْ‬
‫أن‬ ‫َ‬
‫ﻧﺘﻌﺎون ﻓﻴـﻪ؛ ﻓـﻼ‬ ‫ﳏﺘﺎﺟﻮن أن‬ ‫ِ‬
‫َ‬ ‫ﻋﻘﻴﺪﺗﻚ! وﻟﻜﻦ اﳌﻨﻬﺞ ﻧﺤﻦ ُ ُ‬
‫ً‬
‫ﻣﻨﻬﺠﺎ‪!(٢)-‬‬‫إﺧﻮاﲏ ‪-‬‬
‫ﱞ‬ ‫ﻋﻘﻴﺪة‪-‬؛‬
‫ً‬ ‫ﺳﻠﻔﻲ ‪-‬‬
‫ﱞ‬

‫رﲪﻪ اﷲُ‪ -‬ﻋﻨﻪ‪:‬‬ ‫ﻣﺸﻬﻮر ﻣﺎ ِ‬

‫ِ‬ ‫)‪ِ (١‬‬
‫ﺗﻼﻣﺬة اﻟﺸﻴﺦ ُﻣﻘﺒﻞ ﺑﻦ ﻫﺎدي اﻟﻮادﻋﻲ ‪ُ -‬‬‫ُ‬ ‫ﻳﺮوﻳﻪ‬ ‫وﻣﻦ‬
‫َ‬
‫اﻟﻮرﻗـﺔ‪،‬‬ ‫ﻛﺘﺐ اﳌﻨﻬﺞ«! أﺧﺬ‬ ‫ً‬
‫ﻣﻜﺘﻮﺑﺎ ﻋﻠﻴﻬﺎ‪ُ ُ ُ » :‬‬ ‫ً‬
‫ﻻﺋﺤﺔ ﰲ اﳌﻜﺘﺒﺔ‪،‬‬ ‫ﻣﻦ َ ﱠ َ‬
‫ﻋﻠﻖ‬ ‫رﲪﻪ اﷲُ‪ْ َ -‬‬ ‫ﱠأﻧﻪ ﱠﳌﺎ َ َ‬
‫رأى ‪ُ -‬‬
‫واﻟـﺴﻨﺔ‪ْ ُ ،‬‬
‫واﻟﻘـﺮآن واﳊـﺪﻳﺚ؟!«‬ ‫ﱡ ﱠ‬ ‫ً‬
‫ﻗﺎﺋﻼ‪» :‬وﻫﻞ اﳌﻨﻬﺞ إﻻ اﻟﻜﺘﺎب‬ ‫ﺷﺪﻳﺪﻳﻦ‪،‬‬
‫َْ‬ ‫ﺑﻌﻨﻒ وﻏﻀﺐ‬ ‫ﱠ َ‬
‫وﻣﺰﻗﻬﺎ ُ‬
‫‪-‬أو ﻣﺎ ﻫﺬا ﻣﻌﻨﺎه‪.-‬‬
‫اﳌﻮاﺟﻬﺔ!!‬
‫َ‬ ‫ﻋﴫﻳﺔ‬
‫ﱠ‬ ‫ﺳﻠﻔﻴﺔ اﻟﻌﻘﻴﺪة؛‬
‫ﱠ‬ ‫ُ‬
‫ﻓﻴﻘﻮل‪:‬‬ ‫ً‬
‫وﺗﺪﻟﻴﺴﺎ!(؛‬ ‫ً‬
‫ﺗﻠﺒﻴﺴﺎ‬ ‫وﺑﻌﻀﻬﻢ ُ َ ﱢ ُ‬
‫ﻳﻐﲑ )‬ ‫ُ‬ ‫)‪(٢‬‬
‫‪١٣٩‬‬

‫ِ‬ ‫أن ِﻣﻦ ﻣﻨﻬﺞ اﻹﺧﻮان؛‬

‫ﺣﺮب اﻟﻌﻘﻴﺪة ﱠ َ ﱠ‬
‫اﻟﺴﻠﻔﻴﺔ!‬ ‫َ‬ ‫وﻣﻌﻠﻮم ﱠ‬
‫ٌ‬
‫اﻟﺴﻠﻔﻲ اﻟﺬي ُ‬ ‫ِ‬
‫ﺳﻠﻔﻲ إذا ﻗﺎل‪ :‬أﻧﺎ »ﺳﻠﻔﻲ )اﻟﻌﻘﻴـﺪة(‪ ،‬إﺧـﻮاﲏ‬
‫ﱞ‬ ‫ﻳﻘﻮل‪ :‬أﻧﺎ‬ ‫ﻓﻬﺬا ﱠ َ ﱡ‬
‫اﳌـﻨﻬﺞ(‬ ‫ﳛـﺎرب )‬
‫ﺑﺄﻧـﻪ ُ‬ ‫ِ‬
‫َ‬ ‫ُ‬ ‫ﻓﻬﻮ ُﻳﻨﺎدي ﻋﲆ ﻧﻔـﺴﻪ ﱠ ُ‬ ‫)اﳌﻨﻬﺞ(«! أو‪» :‬ﺗﺒﻠﻴﻐﻲ )اﳌﻨﻬﺞ(«! ُ‬
‫ِ‬ ‫ِ‬
‫اﻟﺴﻠﻔﻲ‪ ،‬و)اﻟﻌﻘﻴﺪة( ﱠ َ ﱠ‬
‫اﻟﺴﻠﻔﻴﺔ‪...‬‬ ‫ﱠ َ ّ‬
‫وﻓﺮﻗـﻮا‬ ‫اﳊﻴﻞ ِ‬
‫ِ ِ‬
‫واﻟﺴﻴﺎﺳﻴﺔ اﻟﺘﻲ أﺷـﺎﻋﻬﺎ اﻟﺘﺒﻠﻴـﻎ واﻹﺧـﻮان‪ ،‬ﱠ‬
‫ﱠ‬ ‫اﳊﺰﺑﻴﺔ‬
‫ﱠ‬ ‫ﻓﻬﻮ ﻣﻦ َ‬
‫ِ‬
‫ﺧﺎﺻﺔ‪.«-‬‬ ‫ﺑﻌﻘﻮل ﱠ َ ﱢ‬
‫اﻟﺴﻠﻔﻴﲔ ‪ -‬ﱠ‬ ‫ﺑﲔ )اﻟﻌﻘﻴﺪة(‪ ،‬و)اﳌﻨﻬﺞ( ‪-‬ﻟﻠﺘﻼﻋﺐ ُ‬

‫ُ ُ‬
‫ﻗﻠﺖ‪:‬‬
‫ٍ‬ ‫ِ‬ ‫وﻳﺴﺘﻔﺎد ِﻣﻦ‬
‫ﺧـﻼف)‪ (١‬ﰲ اﻟﺘﻔﺮﻳـﻖ ﺑـﲔ‬ ‫وﺟـﻮد‬
‫ُ‬ ‫ﻛﻼم ﻓﻀﻴﻠﺘﻪ ‪َ َ َ -‬‬
‫ﻧﻔﻊ اﷲُ ﺑـﻪ‪-‬‬ ‫ِ‬ ‫ُ‬
‫اﻟﺴﻨﺔ ِ‬
‫اﻟﻜﺒﺎر ‪-‬اﻟـﺸﻴﺦ اﺑـﻦ‬ ‫وإﺛﺒﺎﺗﺎ‪ -‬ﺑﲔ ﻣﺸﺎﻳﺦ أﻫﻞ ﱠ ِ‬
‫ً‬ ‫)اﻟﻌﻘﻴﺪة(‪ ،‬و)اﳌﻨﻬﺞ( ‪ً -‬‬
‫ﻧﻔﻴﺎ‬
‫ﱡ‬
‫اﻷﻟﺒﺎﲏ‪!-‬‬
‫ّ‬ ‫ﺑﺎز‪ ،‬واﻟﺸﻴﺦ‬

‫ﻟﻠﺴﻬﺎم)‪(٢‬؟!‬ ‫واﳌﺘﺸﺪدون ُ َ ﱢ ُ‬
‫اﳌﻮﺟﻬﻮن ﱢ‬ ‫ﻟﻠﻜﻼم! ُ َ َ ﱢ ُ َ‬
‫ِ‬ ‫اﻟﻐﻼة ا ُ َ ﱢ َ‬
‫ﳌﻄﲑون‬ ‫ﻓﲈذا ُ‬
‫ﻳﻘﻮل ُ ُ‬
‫ِ‬
‫اﳌـﺬﻛﻮر ﰲ‬ ‫اﻟـﺴﻨﻲ(‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ُ‬ ‫ُ‬
‫وﺟـﻮد اﻻﺧـﺘﻼف ) ﱡ ﱢ ﱢ‬
‫اﻟﻘﻮل ‪-‬ﺑﻌﺪ اﻹﺷﺎرة إﱃ ُ ُ‬ ‫وﺧﻼﺻﺔ‬
‫َ ِ‬
‫ﺿﺒﻂ َ ْ ِ‬
‫اﻟﻔﺮق ﺑﲔ )اﻟﻌﻘﻴﺪة( و)اﳌﻨﻬﺞ(‪:-‬‬ ‫ْ‬
‫ـﻊ؛ ﻓﻠــﻮ ) َﺣـ َ َ‬ ‫ِ‬ ‫اﳌـﻨﻬﺞ ِﺳــﻴﺎج اﻟﻌﻘﻴــﺪة‪ِ ،‬‬
‫أن أﺣـ ً‬
‫ـﺪا ﻛــﺎن ذا‬ ‫ـﺼﻞ( ﱠ‬ ‫ـﺼﻨﻬﺎ َاﳌﻨﻴـ ُ‬
‫وﺣـ ُ‬ ‫ُ‬ ‫ُ‬
‫ﻏﲑه‪:-‬‬ ‫ِ‬ ‫ﺳﻠﻔﻴﺔ ‪-‬ﰲ ِ‬
‫ٍ‬ ‫ٍ‬
‫ﻣﻨﺤﺮف ﰲ )ﻣﻨﻬﺠﻪ( ‪-‬ﺣﺰﺑﻴﺎ ﻛﺎن أم َ‬ ‫ٌ‬ ‫وﻟﻜﻨﻪ‬
‫ﱠُ‬ ‫ﻧﻔﺴﻪ‪،-‬‬ ‫ﱠ‬ ‫ﻋﻘﻴﺪة(‬‫)‬

‫ِ‬ ‫ِ‬ ‫ﻣﺆﺛﺮ ِﻣﻦ ُ‬

‫ﺑﺤﻤﺪ اﷲ‪.-‬‬ ‫اﻟﺘﻄﺒﻴﻖ ﱠ َ ﱡ‬
‫اﻟﺴﻠﻔﻲ ‪-‬‬ ‫ُ‬ ‫ﺣﻴﺚ‬ ‫ﻏﲑ ُ َ ﱢ‬
‫وإن ﻛﺎن َ‬
‫)‪ْ (١‬‬
‫ﺳﻠﻔﻴﺔ اﻟﻌﻘﻴﺪة واﳌﻨﻬﺞ« ‪-‬اﳌﻄﺒﻮع ﻗﺒﻞ ﻋﴩ ﺳﻨﻮات‪ -‬ﱞ‬
‫دال ﻋـﲆ ﻋـﺪم‬ ‫ﱠ‬ ‫)‪ُ ُ (٢‬‬
‫وﻋﻨﻮان ﻛﺘﺎﰊ » ﱠإﳖﺎ‬
‫اﻟﺘﻔﺮﻳﻖ ‪-‬ﻟﻮ ﻛﺎﻧﻮا ﻳﻌﻘﻠﻮن‪!-‬‬
 ‫‪١٤٠‬‬

‫ِ‬
‫ﺳﻴﺴﻴﻄﺮ ﻋﻠﻴـﻪ‪ َ ُ ،‬ﱢ ُ‬
‫وﻳـﺆﺛﺮ‬ ‫ﻋﻘﻴﺪة(‪ -‬ﻫﻮ اﻟﺬي َ ُ َ ْ ُ‬
‫ً‬ ‫ً‬
‫ﻣﻨﻬﺠﺎ( أو )‬ ‫اﻟﴚء اﻷﻗﻮى ﻓﻴﻪ ‪)-‬‬
‫َ‬ ‫ﱠ‬
‫ﻓﺈن‬
‫ﻳﻘﺎل‪ -‬ﰲ ِ‬
‫ﺣﺎﻟﺔ اﻧﻌﺪام اﻟﻮزن اﻟﺘﻲ ُ‬
‫ﻳﻌﻴﺸﻬﺎ!!‬ ‫ﻓﻴﻪ؛ ﺑﺤﻴﺚ ﻻ ﻳﺴﺘﻤﱡﺮ ‪-‬ﻛﲈ ُ ُ‬

‫ً‬
‫ﻣﻜﺸﻮﻓﺎ!‬ ‫ً‬
‫ﻣﺒﺘﺪﻋﺎ‬ ‫ﻓﻴﺆول‬ ‫ِ‬
‫ﻋﻘﻴﺪﺗﻪ(؛ َ َ‬‫ﻣﻨﻬﺠﻪ( ﻋﲆ )‬ ‫أن ُ ﱢ‬
‫ﻳﺆﺛﺮ ) ُ ُ‬ ‫ﻓﺈﻣﺎ ْ‬
‫ﱠ‬
‫ً‬
‫ﻣﻌﺮوﻓﺎ!‬ ‫ﻣﻨﻬﺠﻪ(؛ ﻓﻴﺼﺒﺢ َ ِ‬
‫ﺳﻠﻔﻴﺎ‬ ‫ﻋﻘﻴﺪﺗﻪ( ﻋﲆ ) ِ‬ ‫وإﻣﺎ أن ُ ﱢ‬
‫ﺗﺆﺛﺮ )‬
‫ُ َ َ‬ ‫ُُ‬ ‫ﱠ‬
‫وﻧـﺼﱪ‪،‬‬ ‫وﻧﺠـﺪ‪،‬‬ ‫ﻷﺣﺐ إﻟﻴﻨﺎ ِﻣـﻦ ُ‬
‫اﻷوﱃ؛ وﻟـﺬﻟﻚ ﻧـﺪﻋﻮ‪ ِ َ ،‬ﱡ‬ ‫وإن اﻷﺧﲑ َة َ َ ﱡ‬
‫‪ ...‬ﱠ‬
‫ُ‬
‫وﻧﺘﺼﱪ‪...‬‬
‫ﱠُ‬
‫اﻟـﺸﺎﻣﻴﺔ« )ص‪-٨٢‬‬ ‫ﻣﻨﺬ ﺳﻨﻮات‪ -‬ﰲ ر ِ‬
‫ﺳﺎﻟﺘﻲ »اﻷﺳـﺌﻠﺔ‬ ‫ﻋﻠﻘﺖ ‪ُ ُ -‬‬
‫وﻛﻨﺖ ﻗﺪ ﱠ ْ ُ‬
‫ُ‬
‫ﱠ‬
‫ط‪ .‬اﳌﻨﻬﺎج( ‪-‬ﻋﲆ ﻫﺬا اﳌﻮﺿﻮع‪ِ -‬‬
‫ﺑﻘﻮﱄ‪:‬‬
‫ِ‬
‫واﻟﻮاﻗـﻊ‪،‬‬ ‫اﳊـﺪوث‬‫ﺗﻔﺮﻳـﻖ ِﻣـﻦ ﺣﻴـﺚ ُ‬
‫ٌ‬ ‫ﻓﺎﻟﺘﻔﺮﻳﻖ ﺑﲔ )اﳌﻨﻬﺞ( و)اﻟﻌﻘﻴـﺪة(‬
‫ُ‬ ‫»‬
‫ٍ‬
‫ﺟﻬـﺔ‬ ‫ِ‬
‫اﻟﻨﺘﻴﺠﺔ واﻷﺛﺮ ‪ِ -‬ﻣﻦ‬ ‫ً‬
‫ﻓﻀﻼ ﻋﻦ‬ ‫اﻟﴩع ‪ِ-‬ﻣﻦ ﺟﻬﺔ‪،-‬‬ ‫ﺗﻔﺮﻳﻘﺎ ِﻣﻦ ُ‬
‫ﺣﻴﺚ ّ‬ ‫ً‬ ‫وﻟﻴﺲ‬
‫وﺗﻨﺒﻪ‪.«..‬‬ ‫ُأﺧﺮى‪-‬؛ ﱠ ْ‬
‫ﻓﺘﺄﻣﻞ‪ ،‬ﱠ ْ‬
‫اﺑﻦ ﱠ َ‬
‫ﺗﻴﻤﻴـﺔ ﰲ‬ ‫ﺷﻴﺦ اﻹﺳﻼم ُ‬‫ﻗﺎﻟﻪ ُ‬ ‫ﺗﻔﺼﻴﻼ‪ َ ُ -‬ﱠ ٌ‬
‫ﻣﻨﺰل ﻋﲆ ﻣﺎ ُ‬ ‫ً‬ ‫وﻛﻼﻣﻲ ﻫﺬا ‪ُ-‬ﻫﻨﺎ‪-‬‬
‫ً‬
‫ﺗﺄﺻﻴﻼ‪:-‬‬ ‫اﻟﻨﺒﻮﻳﺔ« )‪- (٥٤٧/١‬‬ ‫»ﻣﻨﻬﺎج ﱠ ِ‬
‫اﻟﺴﻨﺔ‬
‫ﱠ‬ ‫ﱡ‬
‫ﱠِ‬
‫اﻟـﺴﻨﺔ ُ ِ َ‬ ‫» ُ‬
‫ﳜـﱪون ﺑـﺎﻟﻮاﻗﻊ‪ ،‬وﻳـﺄﻣﺮون ﺑﺎﻟﻮاﺟـﺐ؛ ﻓﻴـﺸﻬﺪون ﺑـﲈ َ َ َ‬
‫وﻗـﻊ‪،‬‬ ‫أﻫﻞ ﱡ‬
‫ُ‬
‫ورﺳﻮﻟﻪ«‪.‬‬ ‫وﻳﺄﻣﺮون ﺑﲈ أﻣﺮ اﷲُ‬

‫*****‬
‫‪١٤١‬‬

‫‪ ‬‬
‫ِ‬ ‫ِ‬
‫أزﻳﺪ ‪-‬ﻫﺎ ُﻫﻨﺎ‪ -‬ﻋﲆ أﺟﻮﺑﺔ ﺳﲈﺣﺔ ُأﺳﺘﺎذﻧﺎ ﱠ ْ‬
‫اﻟﺸﻴﺦ ﻋﺒـﺪ اﻟﻌﺰﻳـﺰ ﺑـﻦ ﺑـﺎز‬ ‫وﻟﻦ َ‬
‫ﻟـﲈ ُﺳﺌﻞ‪:‬‬
‫رﲪﻪ اﷲُ‪) -‬اﻟﺪﻗﻴﻘﺔ(؛ ﱠ‬
‫‪ُ -‬‬
‫ِ‬
‫ذﻛـﺮ‬ ‫اﻟﺒﺪع ُ ُ ِ‬ ‫اﻟﺴﻨﺔ ﰲ ِ‬
‫ﻧﻘﺪ أﻫﻞ ِ َ ِ‬ ‫) ﱢ ِ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ِ‬
‫وﻛﺘﺒﻬﻢ‪ ،‬ﻫﻞ ﻣﻦ اﻟﻮاﺟـﺐ ْ ُ‬ ‫ﳌﻨﻬﺞ أﻫﻞ ﱡ ﱠ‬ ‫ْ َ‬
‫ِ‬
‫ﻣﺴﺎوﺋﻬﻢ(؟‬ ‫ِ‬
‫وﻣﺴﺎوﺋﻬﻢ‪ ،‬أم‪ :‬ﻓﻘﻂ‬ ‫ِ‬
‫ﳏﺎﺳﻨﻬﻢ‬

‫رﲪﻪ اﷲُ‪:-‬‬
‫ﻓﺄﺟﺎب ‪ُ -‬‬
‫َ‬
‫ِ‬
‫اﻷﺧﻄـﺎء اﻟﺘـﻲ‬ ‫ِ‬
‫وﺑﻴـﺎن‬ ‫ِ‬
‫ﻟﻠﺘﺤﺬﻳﺮ‪،‬‬ ‫ِ‬
‫اﳌﺴﺎوئ‬ ‫ﻧﻘﺪ‬ ‫ِ‬
‫اﻟﻌﻠﻢ ُ‬ ‫ﻛﻼم ِ‬
‫أﻫﻞ‬ ‫ِ‬ ‫اﳌﻌﺮوف ﰲ‬
‫ُ‬ ‫»‬
‫اﻟﻄﻴﺐ ﻣﻌﺮوف‪ ،‬ﻣﻘﺒﻮل‪ ،‬اﻟﻄﻴﺐ‪ ،‬ﻟﻜـﻦ اﳌﻘـﺼﻮد‬ ‫ِ‬
‫ﻟﻠﺘﺤﺬﻳﺮ ﻣﻨﻬﺎ‪ ،‬ﱠأﻣﺎ ﱠ ﱢ‬ ‫أﺧﻄﺄوا ﻓﻴﻬﺎ‬
‫اﻟﺘﺤﺬﻳﺮ ِﻣﻦ أﺧﻄﺎﺋﻬﻢ ‪-‬اﳉﻬﻤﻴﺔ‪ ،‬اﳌﻌﺘﺰﻟﺔ‪ ،‬اﻟﺮاﻓﻀﺔ‪ -‬وﻣﺎ أﺷﺒﻪ ذﻟﻚ‪.-‬‬

‫ُ‬
‫اﻟـﺴﺎﺋﻞ‪ :‬ﻣـﺎ‬ ‫ﻳﺒﲔ‪ ،‬وإذا ﺳـﺄل‬ ‫ﻋﻨﺪﻫﻢ ِﻣﻦ ﱟ‬
‫ﺣﻖ‪ َ ُ ،‬ﱠ ُ‬ ‫اﳊﺎﺟﺔ إﱃ ِ‬
‫ﺑﻴﺎن ﻣﺎ َ‬ ‫ُ‬ ‫ﻓﺈذا ِ‬
‫دﻋﺖ‬
‫ََ‬
‫ﻳﺒﲔ‪ ،‬ﻟﻜـﻦ‬
‫اﻟﺴﻨﺔ؟ واﳌﺴﺆول ﻳﻌﻠﻢ ذﻟﻚ‪ َ ُ ،‬ﱢ‬ ‫ﻋﻨﺪﻫﻢ ِﻣﻦ ﱢ‬
‫اﳊﻖ؟ ﻣﺎذا واﻓﻘﻮا ﻓﻴﻪ أﻫﻞ ﱡ ﱠ‬ ‫َ‬
‫اﳌﻘﺼﻮد اﻷﻋﻈﻢ واﳌﻬﻢ‪ :‬ﺑﻴﺎن ﻣﺎ ﻋﻨـﺪﻫﻢ ِﻣـﻦ اﻟﺒﺎﻃـﻞ‪ ،‬ﻟﻴﺤـﺬره اﻟـﺴﺎﺋﻞ‪ ،‬وﻟـﺌﻼ‬
‫ﻳﻤﻴﻞ إﻟﻴﻬﻢ«‪.‬‬
‫ﻣﺒﺘـﺪﻋﺎ ِ ٍ‬
‫ِ ً‬ ‫ﻓﺴﺄﻟﻪ آﺧﺮ‪ :‬ﻓﻴﻪ ُأﻧـﺎس ُ ِ َ‬
‫ﺑﺒﺪﻋـﺔ‬ ‫ﻳﻮﺟﺒـﻮن اﳌﻮازﻧـﺔ‪ :‬أﻧـﻚ إذا اﻧﺘﻘـﺪت‬ ‫َُ‬
‫ِ‬
‫ﺗﻈﻠﻤﻪ؟‬
‫ﺗﺬﻛﺮ ﺣﺴﻨﺎﺗﻪ ﺣﺘﻰ ﻻ َ‬ ‫أن َ ْ ُ َ‬
‫ﳚﺐ ْ‬
‫اﻟﻨﺎس ﻣﻨﻪ ُ‬ ‫ﱢَ‬
‫ﻟﺘﺤﺬر َ‬
‫أﻫﻞ ﱠ ِ‬ ‫اﻟﺸﻴﺦ‪» :‬ﻻ‪ ،‬ﻣﺎ ﻫﻮ ِ‬
‫ﺑﻼزم‪ ،‬وﳍﺬا‪ :‬إذا َ ْ َ‬
‫وﺟﺪت‬
‫َ‬ ‫ﻛﺘﺐ َ ﱡ‬
‫اﻟﺴﻨﺔ‬ ‫ﻗﺮأت ُ َ‬ ‫ﻓﺄﺟﺎب ﱠ ُ‬
‫َ‬
‫ُ َ‬
‫اﳌﺮاد‪ :‬اﻟﺘﺤﺬﻳﺮ‪.‬‬
 ‫‪١٤٢‬‬

‫ﺧﻠﻖ أﻓﻌﺎل ِ‬
‫اﻟﺒﺨﺎري » َ ْ‬
‫اﻟﻌﺒـﺎد«‪ ،‬ﰲ ﻛﺘـﺎب اﻷدب ﰲ »اﻟـﺼﺤﻴﺢ«‪،‬‬ ‫ﱢ‬ ‫اﻗﺮأ ُ ُ َ‬
‫ﻛﺘﺐ‬
‫ﻟﻌﺒﺪ اﷲ ﺑﻦ أﲪﺪ‪ ،‬ﻛﺘﺎب »اﻟﺘﻮﺣﻴﺪ« ِ‬ ‫اﻟﺴﻨﺔ« ِ‬
‫ﻻﺑﻦ ُ َ ْ َ‬
‫ﺧﺰﻳﻤﺔ‪ ،‬و»رد ﻋﺜﲈن ﺑـﻦ‬ ‫ﻛﺘﺎب » ﱡ ﱠ‬
‫ﻟﻠﺘﺤـﺬﻳﺮ ِﻣـﻦ ِ ِ ِ‬
‫ﺑـﺎﻃﻠﻬﻢ‪ ،‬ﻟـﻴﺲ‬ ‫ِ‬ ‫ﻏﲑ ذﻟﻚ؛ ُ ْ ِ ُ َ ُ‬
‫ﻳﻮردوﻧـﻪ‬ ‫اﻟﺒﺪع«‪ ...‬إﱃ ِ‬
‫أﻫﻞ ِ َ‬
‫ﺳﻌﻴﺪ ﻋﲆ ِ‬
‫ﺗﻌﺪﻳﺪ ﳏﺎﺳﻨ ِﻬﻢ‪ ...‬اﳌﻘﺼﻮد اﻟﺘﺤﺬﻳﺮ ِﻣﻦ ِ ِ‬
‫ﺑﺎﻃﻠﻬﻢ‪.‬‬ ‫َ‬ ‫اﳌﻘﺼﻮد‬
‫ُ‬
‫ﻗﻴﻤﺔ ﳍﺎ ﱢ ِ‬
‫ﺑﺪﻋﺘـﻪ ُ َ ﱢ ُ ُ‬
‫ﺗﻜﻔـﺮه‪ ،‬ﺑﻄﻠـﺖ‬ ‫ﺑﺎﻟﻨـﺴﺒﺔ َﳌـﻦ َ َ َ‬
‫ﻛﻔـﺮ‪ ،‬إذا ﻛﺎﻧـﺖ ُ ُ‬ ‫ْ َ‬ ‫وﳏﺎﺳﻨﻬﻢ ﻻ َ‬
‫ُ‬
‫ﺗﻜﻔﺮه‪ ،‬ﻓﻬﻮ ﻋﲆ ٍ‬
‫ﺧﻄﺮ‪.‬‬ ‫ﺣﺴﻨﺎﺗﻪ‪ ،‬وإذا ﻛﺎﻧﺖ ﻻ ُ َ ﱢ ُ ُ‬
‫ُ‬

‫اﳊﺬر ﻣﻨﻬﺎ«)‪.(١‬‬
‫ُ‬ ‫ﳚﺐ‬
‫ﻓﺎﳌﻘﺼﻮد ﻫﻮ ﺑﻴﺎن اﻷﺧﻄﺎء واﻷﻏﻼط اﻟﺘﻲ ُ‬
‫ُ‬
‫ﻗﻠﺖ‪:‬‬
‫ُ‬
‫ِِ‬
‫رﲪﻪ اﷲُ‪:-‬‬ ‫ﻛﻼم َ ُ‬
‫آﺧﺮ ﻟﺴﲈﺣﺘﻪ ‪ُ -‬‬ ‫وأﻛﺜﺮ‪ٌ -‬‬
‫َ‬ ‫أﻛﺜﺮ‬
‫اﻟﻜﻼم ‪َ -‬‬
‫َ‬ ‫وﻳﻮﺿﺢ ﻫﺬا‬
‫َُ ﱢ ُ‬

‫رﲪﻪ اﷲُ‪:-‬‬ ‫ﻓﻘﺪ ُ ِ َ‬

‫ﺳﺌﻞ ‪ُ -‬‬
‫ِ‬
‫وﺗﻨﺘـﴩ‬
‫ُ‬ ‫ﺗﺄﺛﲑ ﻋﲆ ﱠ ِ‬
‫اﻟﻨﺎس‪،‬‬ ‫ﻳﻘﻊ ﻓﻴﻬﺎ َﻣﻦ ﻟﻪ ٌ‬ ‫اﻷﺧﻄﺎء ِ َ َ‬
‫واﻟﺒﺪع اﻟﺘﻲ ُ‬ ‫َ‬ ‫ﻧﻨﻜﺮ‬
‫»ﻋﻨﺪﻣﺎ ُ ْ ُ‬
‫اﻟـﺒﻌﺾ‬ ‫ﻳﺘﺼﺪى ﳍـﺎ‬ ‫ً‬
‫ﺑﺪﻋﺔ‬ ‫ِ‬
‫ﻧﻨﻜﺮ‬ ‫ً‬ ‫ﺑﺪﻋﺘﻪ ‪ُ -‬‬
‫ُ‬ ‫ﱠ‬ ‫ﺧﺼﻮﺻﺎ اﻟﻌﻘﻴﺪة‪ ،-‬وﻳﻐﺎﱄ ﻓﻴﻬﺎ‪ ،‬ﻋﻨﺪﻣﺎ ُ ْ ُ‬ ‫ُُ‬
‫وأن ﺟﻬﺎده ﰲ ﱠ ْ ِ ِ‬ ‫ِ‬ ‫ﻳﺘﻄﻠﺐ ِ ْ‬
‫وﻗﺪﻣـﻪ‬
‫اﻟﺪﻋﻮة َ َ ُ‬
‫َ‬ ‫َُ‬ ‫اﳊﺴﻨﺎت واﻟﻌﻴﻮب‪ ،‬ﱠ‬ ‫ذﻛ َﺮ‬ ‫اﳊﻖ ﱠ ُ‬ ‫ﺑﺪﻋﻮى ﱠ‬
‫أن ﱠ‬
‫ﻋﻠﻨﺎ‪.‬‬ ‫دون ِ ِ‬
‫ﻧﻘﺪه َ َ ً‬ ‫ﳛﻮل َ‬ ‫َُ ُ‬

‫واﻟﻜﺘﺐ ﱠ‬
‫واﻟﻄﻮاﺋﻒ« )ص‪(٩-٨‬‬ ‫اﻟﺮﺟﺎل ُ ُ‬ ‫ِ‬
‫اﻟﺴﻨﱠﺔ واﳉﲈﻋﺔ ﰲ ﻧﻘﺪ ﱢ‬
‫)‪ (١‬ﻛﲈ ﰲ ﻛﺘﺎب »ﻣﻨﻬﺞ أﻫﻞ ﱡ‬
‫ﻟﻠﺸﻴﺦ ﺭﺑﻴﻊ ﺍﺑﻦ ﻫﺎﺩﻱ ﺍﳌﺪﺧﻠﻲ ‪ -‬ﱠ َ ُ‬
‫وﻓﻘﻪ اﷲُ‪.-‬‬ ‫ﱠ ْ‬
‫ﺗﻘﺪم ﰲ ﺣﺎﺷﻴﺔ )ص‪ِ (١٣٣‬ﻣﻦ )اﳌﺴﺄﻟﺔ اﳊﺎدﻳﺔ ﻋﴩة( ‪-‬اﻟﺘـﻲ ﺳـﺒﻘﺖ‪ِ -‬ﻣـﻦ ﻛـﻼم‬ ‫ُ‬
‫واﻧﻈﺮ ﻣﺎ ﱠ‬
‫اﻟﺸﻴﺦ رﺑﻴﻊ ﺑﻦ ﻫﺎدي ﰲ )اﳋﻮارج(‪.‬‬
‫‪١٤٣‬‬

‫اﻟـﺴﺎﺑﻘﺔ ﰲ ﱠ ْ ِ‬ ‫ِ‬
‫اﳊﺴﻨﺎت؟ وﻫـﻞ ﱠ ِ َ ُ‬ ‫ِ‬
‫اﻟـﺪﻋﻮة‬
‫َ‬ ‫ﻳﻠﺰم ْ َ‬
‫ذﻛﺮ‬ ‫اﳊﻖ‪ ،‬ﻫﻞ ُ‬‫ﻧﺮﺟﻮ ﺑﻴﺎن اﳌﻨﻬﺞ ّ‬
‫اﻟﻨﺎس؟«‪:‬‬ ‫اﳌﺸﺘﻬﺮة ُ َ ِ‬
‫واﳌﱰددة ﺑﲔ ﱠ‬ ‫أﺧﻄﺎﺋﻪ ُ ْ َ ِ ِ‬
‫ِ‬ ‫ُﺗﻌﻔﻲ ِﻣﻦ ِ ْ ِ‬
‫ذﻛﺮ‬
‫َﱢَ‬ ‫َ‬
‫ﻓﺄﺟﺎب‪:‬‬
‫َ‬
‫ﺑﺎﻷدﻟـﺔ ﱠ ِ ِ‬
‫اﻟـﴩﻋﻴﺔ‪،‬‬ ‫ﱠ ِ‬ ‫اﻟﺒﺪع واﳌﻌﺎﴆ اﻟﻈﺎﻫﺮة‬ ‫إﻧﻜﺎر ِ َ ِ‬ ‫أﻫﻞ ِ ْ ِ‬
‫اﻟﻌﻠﻢ‬ ‫ﻮاﺟﺐ ﻋﲆ ِ‬ ‫»اﻟ‬
‫ْ ﱠ‬ ‫ُ‬ ‫ُ‬
‫ذﻛـﺮ ﺣـﺴﻨﺎت‬ ‫ِ‬ ‫واﻷﺳﻠﻮب َ َ ِ‬
‫ِ‬ ‫واﻟﱰﻫﻴﺐ ُ‬ ‫ﱠْ ِ ِ‬
‫وﺑﺎﻟﱰﻏﻴﺐ ﱠ ْ ِ ِ‬
‫ﻳﻠـﺰم ﻋﻨـﺪ ذﻟـﻚ ْ ُ‬ ‫ُ‬ ‫اﳊﺴﻦ‪ ،‬وﻻ‬
‫اﳌﻨﻜـﺮ ِﻟــﻤﻦ َ ِ‬ ‫ﺑـﺎﳌﻌﺮوف ﱠ ِ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫وﻗﻌـﺖ‬ ‫واﻟﻨـﺎﻫﻲ ﻋـﻦ ُ ْ َ ِ َ َ َ‬ ‫ُاﳌﺒﺘﺪع‪ ،‬وﻟﻜﻦ ﻣﺘﻰ ذﻛﺮﻫﺎ ُ‬
‫اﻵﻣﺮ‬
‫وﺗﺮﻏﻴﺒﺎ ﻟﻪ ﰲ ﱠ ِ‬ ‫اﻟﻄﻴﺒ ِﺔ‪،‬‬ ‫ِ‬ ‫ِْ‬
‫ﺣـﺴﻦ‪،‬‬
‫اﻟﺘﻮﺑﺔ‪ ،‬ﻓﺬﻟﻚ َ َ ٌ‬
‫َْ‬ ‫ً‬ ‫ﺗﺬﻛﲑا ﻟﻪ ﺑﺄﻋﲈﻟﻪ ﱠ ﱢ َ‬ ‫ً‬ ‫ﻋﺔ أو ُ ْ َ ُ‬
‫اﳌﻨﻜﺮ ﻣﻨﻪ‬ ‫اﻟﺒﺪ َ ُ‬
‫وﻣﻦ أﺳﺒﺎب ﻗﺒﻮل اﻟﺪﻋﻮة واﻟﺮﺟﻮع إﱃ اﻟﺘﻮﺑﺔ‪.‬‬ ‫ِ‬

‫اﳉﻤﻴﻊ«)‪.(١‬‬
‫َ‬ ‫ﱠَ‬
‫وﻓﻖ اﷲُ‬
‫ِ‬
‫أﺳـﺘﺎذﻧﺎ اﻟـﺸﻴﺦ اﺑـﻦ ﺑـﺎز‬ ‫ِ‬
‫ﺳـﲈﺣﺔ ُ‬ ‫ﺗﺘﺤـﺼﻞ ِﻣـﻦ َ ِ‬
‫ﻛـﻼم‬ ‫ﱠ ُ‬ ‫َ‬
‫ﻣﺴﺎﺋﻞ؛‬ ‫ُ‬
‫ﺛﻼث‬ ‫ﻓﻬﺬه‬
‫رﲪﻪ اﷲُ‪:-‬‬
‫‪ُ -‬‬
‫ِ‬
‫اﳊﺎﺟﺔ‪.-‬‬ ‫اﳌﺮدود ِ‬
‫ﻋﻠﻴﻪ ‪-‬ﻋﻨﺪ‬ ‫ِ‬ ‫ِ‬
‫ﺣﺴﻨﺎت‬ ‫ﺟﻮاز( ِ ْ ِ‬
‫ذﻛﺮ‬ ‫‪ُ ) -‬‬

‫ِ‬
‫واﻹﻟﺰام ﺑﺬﻟﻚ‪.‬‬ ‫ِ‬
‫اﳊﺴﻨﺎت‪،‬‬ ‫وﺟﻮب()‪ِ ْ ِ (٢‬‬
‫‪) -‬ﻋﺪم ُ ُ ِ‬
‫ذﻛﺮ َ َ‬

‫ﺑﺎب ﺗﺮﻏﻴـﺐ ﻟـﻪ‬ ‫ﺣﺴﻨﺎت َ ِ‬

‫ِ‬ ‫اﺳﺘﺤﺴﺎن( ِ ْ ِ‬ ‫‪) -‬‬
‫اﳌﺮدود ﻋﻠﻴﻪ ‪-‬إذا ﻛﺎن ذﻟﻚ َ‬
‫ْ ُ‬ ‫ذﻛﺮ‬ ‫ُ‬
‫اﳊﻖ‪.-‬‬ ‫ﱡ ُ ِ‬
‫ﻟﻠﺮﺟﻮع إﱃ ﱢ‬

‫رﲪﻪ اﷲُ‪.-‬‬
‫ﻣﺘﻨﻮﻋﺔ« )‪- (٣٥٢/٩‬ﻟﻪ‪ُ -‬‬
‫)‪» (١‬ﳎﻤﻮع ﻓﺘﺎوى وﻣﻘﺎﻻت ﱢ‬
‫ِ‬
‫ﺑﻌﺾ اﳊﺎﻻت‪.‬‬ ‫ﳛﺮم ذﻟﻚ ﰲ‬
‫)‪ (٢‬وﻗﺪ ُ ُ‬
 ‫‪١٤٤‬‬

‫ﻗﻠﺖ‪:‬‬
‫ُ‬
‫ﻧﻘﻄﺔ راﺑﻌﺔ ‪ِ -‬ﻣﻦ ٍ‬
‫ﺑﺎب َ‬
‫آﺧﺮ‪-‬؛ وﻫﻲ‪:‬‬ ‫وﺛﻤﺔ ُ ْ َ‬
‫َﱠَ‬
‫ِ‬ ‫ﺗﻘـﻮﻳﲈ ِ ً‬
‫دﻋـﺖ‬ ‫ﻛـﺎﻣﻼ‪ -‬إذا‬ ‫ً‬ ‫ً‬
‫ﺷﺨـﺼﺎ ‪-‬‬ ‫أن ) ُ َ ﱢ‬
‫ﻳﻘـﻮم(‬ ‫أراد ْ‬ ‫‪ُ ِ » -‬‬
‫اﻟﻮاﺟﺐ ﻋﲆ َﻣﻦ َ‬
‫وﳏﺎﺳﻨﻪ‪.(١)«-‬‬
‫َ‬ ‫ﻣﺴﺎوﺋﻪ‬
‫َُ‬ ‫أن َ ْ ُ َ‬
‫ﻳﺬﻛﺮ‬ ‫ُ‬
‫اﳊﺎﺟﺔ ‪ْ -‬‬
‫ِ‬ ‫اﻟﺬﻫﺒﻲ ‪-‬وﻫـﻮ ِﻣـﻦ أﻫـﻞ‬ ‫ِ‬
‫اﻻﺳـﺘﻘﺮاء‬ ‫اﻟﺪﻳﻦ ﱠ َ ِ ﱠ‬
‫ﺷﻤﺲ ﱢ ِ‬ ‫َ‬ ‫َ‬
‫اﳊﺎﻓﻆ‬ ‫اﻹﻣﺎم‬
‫َ‬ ‫ورﺣﻢ اﷲُ‬
‫َ َ‬
‫اﻟﻨﺒﻼء« )‪:(٤٦/٢٠‬‬ ‫أﻋﻼم ﱡ َ َ‬
‫ِ‬ ‫ﻳﻘﻮل ﰲ » ِ َ ِ‬
‫ﺳﲑ‬ ‫اﻟﺘﺎم)‪ -(٢‬إذ ُ‬
‫ﱠ ﱢ‬
‫ﻷﻫﻞ ﱠ ِ ِ‬
‫ِ ْ‬
‫اﻟﺘﻮﺣﻴﺪ‪.‬‬ ‫واﳌﻐﻔﺮة‬
‫َ‬ ‫اﻟﻌﻔﻮ‬ ‫» ُ‬
‫ﻧﺴﺄل اﷲَ َ ْ َ‬
‫وﻧﱪأ إﱃ اﷲ ِﻣﻦ اﳍﻮى ِ‬
‫واﻟﺒﺪع‪.‬‬ ‫ُ‬

‫اﻟﺴﻨﺔ َ‬
‫وأﻫﻠﻬﺎ‪.‬‬ ‫وﻧﺤﺐ ﱡ ﱠ َ‬
‫ﱡ‬
‫واﻟﺼﻔﺎت اﳊﻤﻴﺪة‪.‬‬ ‫وﻧﺤﺐ اﻟﻌﺎﱂ َ ﻋﲆ ﻣﺎ ﻓﻴﻪ ِﻣﻦ ﱢ‬
‫اﻻﺗﺒﺎع ﱢ‬ ‫ﱡ‬
‫وإﻧﲈ ِ ُ‬
‫اﻟﻌﱪة ﺑﻜﺜﺮة اﳌﺤﺎﺳﻦ«‪.‬‬ ‫ٍ‬
‫ﺳﺎﺋﻎ؛ ﱠ‬ ‫ٍ‬
‫ﺑﺘﺄوﻳﻞ‬ ‫اﺑﺘﺪع ‪-‬ﻓﻴﻪ‪-‬‬
‫ﻧﺤﺐ ﻣﺎ ْ َ َ َ‬
‫ﱡ‬ ‫وﻻ‬

‫*****‬

‫اﺑﻦ ُ َ ِ‬ ‫ﺳﲈﺣﺔ ُ ِ‬
‫رﲪﻪ اﷲُ‪.-‬‬ ‫اﻟﺸﻴﺦ ِ ْ‬
‫ﻋﺜﻴﻤﲔ ‪ُ -‬‬ ‫أﺳﺘﺎذﻧﺎ ﱠ ْ ِ‬ ‫ُ‬ ‫)‪ (١‬ﻛﲈ ﻗﺎل‬
‫ﺗﻘﺪم )ص‪ِ- (٤٣‬ﻣﻦ ﻫﺬا اﻟﻜﺘﺎب‪.-‬‬ ‫ُ‬
‫واﻧﻈﺮ ﻣﺎ ﱠ‬
‫ﺣﺠﺮ ﰲ » ُﻧﺰﻫﺔ اﻟﻨ َﱠﻈﺮ« )ص‪»-١٩٠‬اﻟﻨ َﱡﻜﺖ«(‪.‬‬
‫اﺑﻦ َ َ‬ ‫ُ‬
‫اﳊﺎﻓﻆ ُ‬ ‫)‪ (٢‬ﻛﲈ َ َ َ ُ‬
‫وﺻﻔﻪ‬
‫َﻮي‪ ،‬و»ﳎﻤﻮع ﻓﺘﺎوى ﺷﻴﺦ اﻹﺳﻼم« )‪.(١٥٠/١٩‬‬ ‫ﻟﻠﻜﻨ ِ ﱢ‬
‫واﻧﻈﺮ »اﻟﺮﻓﻊ واﻟﺘﻜﻤﻴﻞ« )‪ (٢٨٤‬ﱠ ْ‬
‫ُ‬
‫‪١٤٥‬‬

‫‪ (١)‬‬
‫ِ‬
‫اﻟﺴﻠﻔﻴﺔ‪) -‬رﻗﻢ‪- ٤٢١:‬ﺑﺘﺤﻘﻴﻘﻲ( ُ ُ‬
‫ﻗﻮﻟﻪ‪:‬‬ ‫ﰲ »ﻧﻮﻧﻴﺔ اﻟﻘﺤﻄﺎﲏ« ‪ -‬ﱠ َ ﱠ‬
‫ﻧﻔﺴﻚ إﻧﻪ َ ْ ِ‬
‫ﻋﻴﺒﺎن«‬ ‫ﻋﻴﺐ ِ‬ ‫ﻏﺎﻓﻼ ﻋﻦ ِ‬ ‫ﻏﲑك ِ ً‬ ‫ﺑﻌﻴﺐ ِ‬
‫ﺗﺸﻐﻠﱠﻦ َ ِ‬
‫»ﻻ ُ ْ َ َ‬

‫وﻣﻨﻪ ﻣﺎ ﻗﻴﻞ‪:‬‬ ‫ِ‬

‫ُُ‬
‫ِ‬
‫ﻣــﺴﺎوﳞﺎ‬ ‫ٍ‬
‫ﻧﻔــﺲ َﻋَﲈَﻫــﺎ ﻋــﻦ‬ ‫ـﴩك ﺗﻌﻤﻠــﻪ ﰲ ُ ﱢ‬
‫ﻛــﻞ‬ ‫ﺐ ﺑﻌــﺪ اﻟـ ﱢ ِ‬ ‫ـﺬﻧ ِ‬
‫ـﻢ اﻟـ ﱠ ْ‬
‫وأﻋﻈـ ُ‬
‫اﻟﻌﻴـﺐ اﻟــﺬي ﻓﻴﻬـﺎ‬ ‫ﺗﺒﴫ‬ ‫ِ‬ ‫ِ‬ ‫ﺑﻌﻴـ ِ‬ ‫ِ‬
‫َ‬ ‫ــﴫﻫﺎ ﻣﻨﻬﻢ وﻻ ُ ْ ُ‬
‫اﻟﻨـــﺎس ُ ْﺗﺒـ ُ‬‫ــﻮب ﱠ‬ ‫ﻋﺮﻓﺎﳖـــﺎ ُ‬
‫ُ‬
‫)‪(٢‬‬

‫ﻗﺮﻳﻨﺎ«!!‬ ‫ُ‬
‫واﳉﻬﻞ ً‬ ‫ً‬
‫ﻣﺮﻛﺒﺎ‪،‬‬ ‫ِ‬
‫ﺗﻌﺲ ﱠ ْ ُ‬
‫اﻟﻄﻴﺶ‬ ‫و َ‬
‫ﻗﻴﻞ ‪ً -‬‬
‫ﻗﺪﻳﲈ‪َ َ » :-‬‬
‫اﻟﺴﻠﻔﻴﲔ ‪-‬اﻟﺼﺎدﻗﲔ اﳌُ ِ‬‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺨﻠﺼﲔ‪-‬؛ ﱠﳑـﻦ‬ ‫ﺟﻞ( إﺧﻮاﻧﻨﺎ ﱠ َ ﱢ‬ ‫ﻋﻨﻪ ) ُ ﱠ‬
‫ﻧﻨﺰه ُ‬
‫وﻛﻞ ﻫﺬا ﱠﳑﺎ ُ َ ﱢ ُ‬ ‫ُﱡ‬
‫وزادﻫــﻢ‬ ‫ـﻢ ﱠ َ ﱡ‬ ‫ـﺆدة واﻷﻧـ ُ ِ‬
‫ﺣﻔﻈﻬــﻢ اﷲ‪َ ،‬‬
‫ُ‬ ‫واﻟﺘﻔﻘــﻪ ‪-‬‬ ‫ـﻤﺘﻬﻢ‪ :‬اﻟﻌﻠـ ُ‬
‫ـﺎة‪ ،‬وﺳـ َ ُ ُ ُ‬ ‫اﻟﺘـ ُ َ ُ‬
‫ـﻤﺘﻬﻢ‪ :‬ﱠ‬
‫َﺳـ ْ ُ ُ ُ‬
‫ِﻣﻦ ِ‬
‫ﻓﻀﻠﻪ‪.-‬‬

‫ً‬
‫ﻃﺎﻣﻌـﺔ‬ ‫ً‬
‫راﺟﻴﺔ ﻟـﻪ‪،‬‬ ‫ﺑﺎﳍﺪى؛‬
‫ﺗﻌﻴﺶ ُ‬ ‫اﻟﻄﻴﺒﺔ ﱠ َ ُ‬
‫اﻟﺼﺎدﻗﺔ اﻟﺘﻲ ُ‬ ‫اﻟﻨﻔﺴﻴﺔ ﱢ َ ُ‬
‫ﱠُ‬ ‫‪ ...‬ﻓﻬﺬه ﻫﻲ‬
‫ﺑﺎﻟﺘﻮﺑـﺔ‪ُ ِ َ ْ َ ،‬‬
‫وﺗﻨـﺘﻌﺶ‬ ‫وﺗﻔـﺮح ﱠ َ‬
‫ُ‬ ‫ﲢـﺐ ُ ْ َ‬
‫اﻷﻟﻔـﺔ‪،‬‬ ‫ِ ِ‬
‫ﺑﺜﻤﺮاﲥﺎ‪ ُ ،‬ﱡ‬ ‫وﺗﺴﻌﺪ‬
‫ُ‬ ‫ﺗﺄﻧﺲ ﱠ ْ ِ‬
‫ﺑﺎﻟﻄﻤﺄﻧﻴﻴﺔ‪،‬‬
‫َ‬ ‫ﺑﻪ؛ َ ُ‬
‫ِ‬ ‫ﱠ ُ‬ ‫ُ‬ ‫ِ‬
‫اﻟﺰﻻت‪...‬‬
‫ﺑﺎﻟﻮﻗﻮف ﻋﲆ ﱠ‬ ‫وﺗﺘﺴﺨﻂ‪ُ -‬‬ ‫وﺗﺴﺨﻂ ‪-‬‬ ‫ﺑﺈﻗﺎﻟﺔ َ َ َ‬
‫اﻟﻌﺜﺮات‪،‬‬

‫)‪ِ (١‬ﻣﻦ وﺻﺎﻳﺎ اﻟﺸﻴﺦ ﻋﺒﺪ اﻟﺮﲪﻦ ﺑﻦ ﻧﺎﴏ اﻟﺴﻌﺪي ﰲ »ﳎﻤﻮع اﻟﻔﻮاﺋﺪ« )ص‪:(٢٦٠‬‬
‫ﻧﻔﺴﻚ وﺷﺆوﻧﻚ ﻋﻦ ﻋﻴﻮب اﻟﻨﺎس وﺷﺆوﳖﻢ«‪.‬‬‫ﺑﻌﻴﻮب ِ‬ ‫» ِ‬
‫اﺷﺘﻐﻞ ُ ِ‬
‫اﻟﱪ‪.‬‬ ‫)‪» (٢‬ﺟﺎﻣﻊ ﺑﻴﺎن اﻟﻌﻠﻢ وﻓﻀﻠﻪ« )‪ِ (٧٨٠‬‬
‫ﻻﺑﻦ ﻋﺒﺪ َ ّ‬
 ‫‪١٤٦‬‬

‫ﺗﻠﻘــﻂ اﳋﻄــﺄِ‬
‫وﻧــﴩه؛ ﻻ ﱡ ُ‬ ‫اﳊــﻖ‬ ‫ﺗﺘﺒــﻊ‬ ‫ﻗﺒــﻞ ِ‬
‫ﻓﻬﻤﻬــﺎ ‪ِ -‬ﻣــﻦ َ ْ ُ‬
‫ُ‬ ‫ﱢ‬ ‫ﺑﻌــﺪ‪ :-‬ﱡ ُ‬
‫وﻣــﻦ َ ْ ُ‬ ‫ﱡ‬
‫وﺑﺜﻬﲈ!‬ ‫ِ‬
‫واﳋﻄﻴﺌﺔ‪ َ ،‬ﱡ‬
‫ﻫﺆﻻء( ُ َ َ ﱢ ِ‬
‫اﳌﺘﻠﻘﻄﻮن ‪ َ َ ُ -‬ﱢ ُ‬ ‫ِ‬
‫ﻛﻤﻦ‪:‬‬ ‫ُُ‬
‫ﻓﺤﺎﳍﻢ َ ْ‬ ‫اﳌﺘﺴﻘﻄﻮن!‪-‬؛‬ ‫‪ ...‬ﱠأﻣﺎ )‬
‫ﻟﻜﻲ ُ ْ َ ْ َ َ‬ ‫ِ‬ ‫ﻳﻤﺸﻮن ﰲ ﱠ ِ‬
‫اﻟﻌﻄـﺐ‬
‫ُ‬ ‫ﻳﺴﺘﴩف‬ ‫ﻋﻴﺐ ﻓﻴﻪ َ ْ‬ ‫ﻟـﻤﻦ ﻻ َ ْ َ‬ ‫اﻟﻌﻴﻮب َ ْ‬ ‫ﻳﺒﻐﻮن ُ َ‬‫اﻟﻨﺎس َ ْ ُ َ‬ ‫َ‬
‫)‪(١‬‬

‫ِ‬ ‫ﳜﻔــﻮه ْ ِ‬ ‫اﳋــﲑ ُ ْ ُ‬

‫أذاﻋﻮا وإن ﱂ ﻳﻌﻠﻤﻮا ) َ ُ‬
‫ﻏـﻀﺒﻮا(!‬ ‫ﻋﻠﻤــﻮا ﴍا ُ‬ ‫وإن َ ُ‬ ‫َ‬ ‫إن ﻳﻌﻠﻤــﻮا‬

‫اﻟﻌﻘﻼء« )ص‪:(١٢٥‬‬ ‫ِ‬

‫ﺣﺒﺎن ﰲ »روﺿﺔ ُ‬ ‫اﺑﻦ ﱠ‬ ‫اﻹﻣﺎم ُ‬ ‫ُ‬ ‫وﻗﺎل‬
‫ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫» َ ِ‬
‫ﻓﻤﻦ ْ َ َ َ‬
‫وﺗﻌـﺐ ُ ُ‬
‫ﺑﺪﻧـﻪ‪،‬‬ ‫ﻗﻠﺒـﻪ‪َ َ ،‬‬
‫ﻋﻤـﻲ ُ ُ‬ ‫ﻋﻴـﻮب ﻧﻔـﺴﻪ َ َ‬ ‫اﻟﻨﺎس ﻋـﻦ‬ ‫ﺑﻌﻴﻮب ﱠ‬ ‫اﺷﺘﻐﻞ‬
‫اﻟﻨـﺎس ﺑـﲈ ﻓـﻴﻬﻢ‪،‬‬
‫ﻋـﺎب ﱠ َ‬ ‫َ‬ ‫اﻟﻨـﺎس َﻣـﻦ‬ ‫أﻋﺠـﺰ ﱠ‬
‫َ‬ ‫ﻓﺈن‬
‫ﻋﻴﻮب ﻧﻔﺴﻪ؛ ﱠ‬ ‫ِ‬ ‫وﺗﻌﺬر ﻋﻠﻴﻪ ُ‬
‫ﺗﺮك‬ ‫ﱠ َ‬
‫ﻋﺎﲠﻢ ﺑﲈ ﻓﻴﻪ«!‬
‫وأﻋﺠﺰ ﻣﻨﻪ َﻣﻦ َ ُ‬
‫َ‬
‫ﻨـﻪ‪ ،‬وﻟـﻮ َﻗ ْ َ‬
‫ﺒـﻞ ْ‬
‫أن‬ ‫وﻳﻌﺎﻳ ُ ُ‬ ‫ﻧﻔﺴﻪ‪ُ ِ ْ ُ َ ،‬‬
‫وﺳﻴﺪرك ذﻟﻚ ُ ِ‬ ‫اﻟﺼﻨﻒ إﻻ َ‬
‫ُ‬ ‫ﻳﴬ ﻫﺬا‬
‫ﻧﻌﻢ؛ ﻟﻦ َ ُ ﱠ‬
‫رﻣﺴﻪ‪...‬‬
‫ﻳﻮارى َ ْ َ‬
‫ُ َ‬
‫ﻓﺴﺎد ﻣﺎ ﻋﻠﻴﻪ ﻫﺆﻻء ِﻣﻦ ﻃﺮﻳﻘـﺔ‪،‬‬
‫َ‬ ‫ﻛﻞ ﻋﺎ ِﱂٍ!‪-‬‬ ‫ﻛﻞ ﻋﺎﻗﻞ ‪-‬وﻻ ُ‬
‫أﻗﻮل‪ ُ :‬ﱡ‬ ‫ُِْ ُ‬
‫وﺳﻴﺪرك ُ ﱡ‬
‫ِ‬
‫ﺻﺎﳊﻲ اﳌﺆﻣﻨﲔ‪...-‬‬ ‫اﳊﻖ واﳊﻘﻴﻘﺔ‪-‬وﻟﻮ ﺑﻌﺪ ﺣﲔ!‪-‬؛ ﻓﺎﻧﺘﻈﺮوا ‪-‬ﻳﺎ‬ ‫ُﲣﺎﻟﻒ ﱠ‬
‫ِ‬
‫ﻓﺎﷲُ ‪-‬ﺗﻌﺎﱃ‪ -‬ﲠﻢ ﻋﻠﻴﻢ؛ ﻟﻜﻮﳖﻢ ُﳐﺎﻟﻔﲔ َ ْ َ‬
‫ﻫﺪي اﻟﺮﲪﻦ اﻟـﺮﺣﻴﻢ‪ -‬ﰲ وﺻـﻒ‬
‫ﻟﻨﻌﻴﻢ ُاﳌﻘﻴﻢ‪...(F E D C B A) :-‬‬ ‫أﻫﻞ ا ﱠ ِ‬

‫)‪ (١‬أي‪ :‬ﻇﺎﻫﺮ ٍ‬

‫ﺑﺎد‪.‬‬ ‫ٌ‬
‫ﻋﻴﻮب وﻋﻴﻮب‪.‬‬ ‫وإﻻ؛ ﻓـ»ﻛﻞ ﺑﻨﻲ آدم ﱠ‬
‫ﺧﻄﺎء«‪ ،‬ذو ُ‬
‫وﻳﻌﻔﻮ‪ ،‬وﻋﲆ ِ‬
‫ﻋﺒﺎده اﻟﺼﺎدﻗﲔ ُﻳﺘﻮب‪...‬‬ ‫ﻳﺴﱰ ُ‬
‫واﷲُ ﻫﻮ اﻟﺬي ُ ُ‬
‫‪١٤٧‬‬

‫اﻟﻨﺒـﻮي اﻟﺮﺷـﻴﺪ‪،‬‬
‫ﱠ‬ ‫اﳍـﺪي‬
‫َ‬ ‫وﻗﻠﻮب ﻣﻌﻜﻮﺳﺔ؛ ُ ُ‬
‫ﳜـﺎﻟﻔﻮن ﲠـﺎ‬ ‫ٌ‬ ‫ﻧﻔﻮس ﻣﻨﻜﻮﺳﺔ‪،‬‬
‫ٌ‬
‫ً‬
‫ﻣﺆﻣﻨﺎ«)‪.(١‬‬ ‫ﻟﻠﻨﺎس ﻣﺎ ُﲢﺐ ِ‬
‫ﻟﻨﻔﺴﻚ ُ‬
‫ﺗﻜﻦ‬ ‫أﺣﺐ ﱠ ِ‬‫ِ‬
‫ﱡ‬ ‫اﻹﻧﺴﺎﲏ اﻟﺴﺪﻳﺪ‪ » :‬ﱠ‬
‫ﱠ‬ ‫واﻟﻨﻈﺮ‬
‫َ‬
‫ﻓﻬﻢ ﻋﲆ ِ ِ‬
‫ﻣﺜﻞ ﻣﺎ ﻗﻴﻞ‪:‬‬ ‫ُ‬
‫ﺻﺎﻟﺢ دﻓﻨﻮا!‬
‫ٍ‬ ‫ﻣﻨﻲ وﻣﺎ ﺳﻤﻌﻮا ِﻣﻦ‬
‫ﺳﻴﺌﺎ ﻃﺎروا ﺑﻪ َ َﻓﺮﺣﺎ ِ ﱢ‬
‫إِن ﻳﺴﻤﻌﻮا ﱢ ً‬

‫ﺗﻔﺮح ﲠﺬا ‪-‬ﻳﺎ ذا‪ -‬؛ ﻓـ)‪.(¸ ¶ µ ´ ³‬‬

‫‪ ...‬ﻻ ْ‬
‫ِ‬
‫ﻳﺴﲑﻫﺎ!!‬ ‫ٍ‬ ‫ﱠُ‬ ‫ﻓﻼ َ ْﺗﻔﺮﺣﻦ ِﻣﻦ َ ْ َ ٍ‬
‫ﺳﲑة َﻣﻦ َ ُ‬
‫ً‬ ‫راض‬ ‫ﻓﺄول‬ ‫ﺑﺆﲥﺎ‬
‫ﻏﻠﻄﺔ أﻧﺖ ُ ْ َ‬ ‫َ َ ْ‬
‫ِ‬
‫واﻻرﺗﻴﺎب‪...‬‬ ‫ﺑﺎﻟﺼﻮاب؛ ﻻ ﱠ ﱢ‬
‫ﺑﺎﻟﺸﻚ‬ ‫ْ‬
‫واﺟﻌﻞ َ َ َ َ‬
‫ْ‬ ‫ﻓﺮﺣﻚ ﱠ‬

‫ﺑﺄﺧﻴﻚ َ َ ِ َ‬
‫ﻛﻔﺮﺣﻚ ﺑﲈ ﻓﻴﻚ‪..‬‬ ‫َ‬ ‫ﻓﺮﺣﻚ‬ ‫ْ‬
‫اﺟﻌﻞ َ َ َ َ‬
‫ﺑﺎﳌﻮدة واﻻﺋﺘﻼف؛ ﻻ ُ ِ‬
‫ِ‬ ‫ْ‬
‫ﺑﺎﻟﻔﺮﻗﺔ واﻻﺧﺘﻼف‪..‬‬ ‫ﱠ‬ ‫اﺟﻌﻞ َ َ َ‬
‫ﻓﺮﺣ َﻚ‬

‫اﻟـﺰﻻت‪،‬‬ ‫اﻟـﺼﻼت؛ ﻻ ﱠ ْ ِ‬
‫ﺑـﺎﻟﺘﻨﻘﲑ ﻋـﻦ ﱠ‬ ‫ِ‬ ‫َْ‬
‫اﺟﻌﻞ َ َ َ َ‬
‫ﻓﺮﺣـﻚ ﺑﺎﻟﺒﺤـﺚ ﻋـﻦ ﺗﻘﻮﻳـﺔ ﱢ‬
‫واﻟﺘﻨﻘﻴﺐ ﻋﻦ َ َ‬
‫اﻟﻌﺜﺮات‪...‬‬
‫ـﺴﺪ ﻋــﲆ ﻧﻔـ ِ‬
‫ﻋﻤﻠِ ـﻚ‪ ،‬وﻻ ُﺗﻔـ ِ ْ‬ ‫اﺟﻌـ ْ‬
‫ـﺴﻚ ﻧﻔـ َ َ‬
‫ـﺴﻚ‬ ‫ﺑﺤــﺴﻦ َ َ‬
‫ـﻚ ﻣــﻊ اﷲ ُ‬ ‫ـﻞ َ َ َ‬
‫ﻓﺮﺣـ َ‬
‫أﻣﻠﻚ‪...‬‬ ‫ِ‬
‫ﺑﺴﻮء ِ‬
‫ُ‬

‫)‪ِ (j i h g f e‬ﻣﻦ أوﻫﺎم َﻣﻦ )ﻳﻌﻤﻠﻮن(‪ ،‬أو أﻏﻼط‬

‫َﻣﻦ ) ﱠ‬
‫ﻳﺘﻜﻠﻤﻮن(!!‬

‫)‪» (١‬اﻟﺴﻠﺴﻠﺔ اﻟﺼﺤﻴﺤﺔ« )‪.(٧٢‬‬

 ‫‪١٤٨‬‬

‫ﺑﺮﺑﻚ‪-‬؟!‬
‫ﻧﺎج ‪-‬ﻳﺎ ذا‪-‬؛ ﻗﻞ ﱄ ‪ -‬ﱢ‬
‫ﻓﻤﻦ ذا ٍ‬
‫َ‬
‫اﳌﱰﺑﺺ‪-‬؟!‬ ‫َأﻣﺎ ﻟﻚ َ ْ ٌ‬
‫ﻋﻘﻞ)‪- (١‬ﻳﺎ ﱡأﳞﺎ ﱢ‬
‫ﺑﺎﳊﻖ؟!‬ ‫ﺟﺮوا َ‬
‫ذﻳﻠﻪ ﱢ‬ ‫ِ ِ‬
‫ﺑﺎﻟﺒﺎﻃﻞ َ ﱡ‬ ‫أذﻳﺎل ﱠ ِ‬
‫اﻟﻨﺎس‬ ‫ﺟﺮ ْ َ‬
‫أن َﻣﻦ َ ﱠ‬
‫ﺗﻌﻠﻢ ﱠ‬
‫أﻻ ُ‬
‫اﻟﺘﺴﻘﻂ وا ﱠ َ ﱡ ِ‬
‫ﱡ ِ‬ ‫ِ‬
‫ﻟﺘﻠﻘﻂ اﻟـﺬي ُ ُ ُ‬
‫ﲤﺎرﺳـﻪ‬ ‫ﺳﺘﻘﻒ ﻋﻨﺪ ﻫﺬا‬
‫ُ‬ ‫اﻟﻌﺎﱂ‬ ‫ﺑﺎﷲ ﻋﻠﻴﻚ؛ ﻫﻞ ُ‬
‫ﳖﺎﻳﺔ‬
‫ﺗﻌﻴﺸﻪ ‪-‬ﺑﻞ ﺗﻌﻴﺶ ﻟﻪ وﺑﻪ‪-‬؟!‬ ‫ِ‬
‫واﻟﺘﺼﻴﺪ اﻟﺬي ُ‬ ‫اﻟﱰﺑﺺ‬ ‫َِ َ ٍ‬
‫ﺑﺸﻐﻒ واﻫﺘﲈم؛ أو ذاك ﱡ ِ‬
‫ﱡ‬
‫آﺧﺮة ِ‬
‫وﺣﺴﺎب؟!‬ ‫أﻟﻴﺲ ُﻫﻨﺎك ِ ٌ‬

‫وﺛﻮاب وﻋﻘﺎب؟!‬
‫ٌ‬
‫أﻋﺪدت ﳍﺬا ِﻣﻦ ﺟﻮاب ‪-‬ﺻﻮاب‪-‬؟!‬
‫َ‬ ‫ﻓﻬﻼ‬

‫)‪...(Õ Ô Ó Ò Ñ‬‬

‫ﺷﺄﻧﻪ‪³) :-‬‬
‫ﻋﺰ ُ ُ‬ ‫ِ‬
‫ﺑﻘﻮل اﷲ ‪ -‬ﱠ‬ ‫َُ‬
‫راﺑﻄﻪ‬ ‫ﺗﺄﻣﻠﺖ َ ُ‬
‫ﻗﻮﻟﻪ ‪-‬ﺗﻌﺎﱃ‪،(Õ) :-‬‬ ‫ﻫﻼ ﱠ ْ َ‬
‫´ ‪:(...½ ¼ » º ¹ ¸ ¶ µ‬‬

‫‪(½ ¼) ...‬؛ ﳌﺎذا؟!‬

‫رﲪـﻪ اﷲُ‪ -‬ﰲ »اﻟﺒﺤـﺮ‬

‫ُ‬ ‫ﺣﻴـﺎن اﻷﻧﺪﻟـﴘ ‪-‬‬ ‫اﻟﻠﻐـﻮي ُ َ ﱢ ُ‬
‫اﳌﻔـﴪ أﺑـﻮ َ ﱠ‬ ‫ﱡ‬ ‫ُ‬
‫اﻟﻌﻼﻣﺔ‬ ‫ﻗﺎل‬
‫اﳌﺤﻴﻂ« )‪:(٢٩١-٢٩٠/٧‬‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫إﻣﺎﻣﺘـﻪ‪-‬؛‬ ‫ﺻﺎﺣﺐ »اﻟﻀﻌﻔﺎء«‪ -‬ﻋﲆ‬ ‫أﺣﻜﺎم اﳊﺎﻓﻆ ُ َ ْ ﱢ‬
‫اﻟﻌﻘﻴﲇ ‪-‬‬ ‫ِ‬ ‫ﺑﻌﺾ‬
‫اﻟﺬﻫﺒﻲ َ‬
‫ﱡ‬ ‫ُ‬
‫اﳊﺎﻓﻆ‬ ‫اﻧﺘﻘﺪ‬
‫)‪َ (١‬‬
‫ً‬
‫ﻗﺎﺋﻼ ﻟﻪ‪:‬‬
‫» َأﻣﺎ ﻟﻚ ٌ‬
‫ﻋﻘﻞ ﻳﺎ ُ َ ْ ّ‬
‫ﻋﻘﻴﲇ؟!« ‪-‬ﻛﲈ ﰲ »اﳌﻴﺰان« )‪.-(١٦٩/٥‬‬
‫‪١٤٩‬‬

‫ﻼﺻـﻜﻢ‪ ،‬وﻫـﻲ‪ :‬أن‬ ‫اﳊـﻖ َ‬ ‫ٍ‬ ‫»واﳌﻌﻨﻰ‪ :‬ﱠإﻧﲈ ُ ُ‬

‫وﺧ ُ‬ ‫ّ‬ ‫إﺻﺎﺑﺘﻜﻢ‬
‫ُ‬ ‫ﺑﻮاﺣﺪة ﻓﻴﻬﺎ‬ ‫أﻋﻈﻜﻢ‬
‫ﺛﻢ ﱠ‬
‫ﺗﺘﻔﻜﺮوا‪...‬‬ ‫ً‬
‫واﺣﺪا‪ ،‬ﱠ‬ ‫ً‬
‫وواﺣﺪا‬ ‫ﻣﺘﻔﺮﻗﲔ اﺛﻨﲔ اﺛﻨﲔ‪،‬‬
‫ﺗﻘﻮﻣﻮا ﻟﻮﺟﻪ اﷲ ﱢ‬
‫ُ‬
‫ﺗـﺸﻮﻳﺶ‬ ‫ِ‬
‫اﺟـﺘﲈﻋﻬﻢ‬ ‫ﻳﻜـﻮن ﻣـﻊ‬
‫ُ‬ ‫ﻷن اﳉﲈﻋـﺔ‬ ‫وإﻧﲈ ﻗـﺎل‪) :‬ﻣﺜﻨـﻰ ُ‬
‫وﻓـﺮادى(؛ ﱠ‬
‫ِ‬
‫اﻹﻧﺼﺎف‬ ‫واﻟﺘﻌﺼﺐ ﻟﻠﻤﺬاﻫﺐ‪ ،‬ﱠ ُ‬
‫وﻗﻠﺔ‬ ‫ُ‬
‫وﲣﻠﻴﻂ اﻟﻜﻼم‪،‬‬ ‫ﱡ‬
‫اﻟﺘﻔﻜﺮ‪،‬‬ ‫واﳌﻨﻊ ِﻣﻦ‬ ‫ِ‬
‫اﳋﺎﻃﺮ‪،‬‬
‫ﱡ‬ ‫ُ‬
‫ـﻒ ﻓﻴﻬــﺎ‬ ‫ـﺪروس اﻟﺘــﻲ ﳚﺘﻤــﻊ ﻓﻴﻬــﺎ اﳉﲈﻋــﺔ‪ ،‬ﻓــﻼ ُ ْ َ‬
‫ﻳﻮﻗـ ُ‬ ‫ـﺸﺎﻫﺪ ﰲ اﻟـ ﱡ‬
‫‪-‬ﻛــﲈ ﻫــﻮ ُﻣـ َ ٌ‬
‫ﻋﲆ ﲢﻘﻴﻖ‪.-‬‬
‫ِ‬ ‫ٍ‬ ‫ٍ‬ ‫ِ‬
‫ﺻﺎﺣﺒﻪ ﻣـﺎ‬ ‫واﺣﺪ ﻣﻨﻬﲈ ﻋﲆ‬ ‫وﻋﺮض ُ ﱡ‬
‫ﻛﻞ‬ ‫إﻧﺼﺎف‪َ َ َ ،‬‬ ‫ﻧﻈﺮا َ َ َ‬
‫ﻧﻈﺮ‬ ‫وأﻣﺎ اﻻﺛﻨﺎن‪ :‬إذا َ َ َ‬
‫ﱠ‬
‫أن ْ ُ َ ُ‬
‫ﻳﻌﺪوﳘﺎ‪.‬‬ ‫اﳊﻖ ْ‬
‫ﻳﻜﺎد ﱡ‬
‫ﻟﻪ؛ ﻓﻼ ُ‬
‫ﻇﻬﺮ ُ‬
‫ً‬
‫ﻃﺎﻟﺒﺎ‬ ‫اﻟﺘﻌﺼﺐ‪،‬‬ ‫ً‬
‫ﻋﺎرﻳﺎ ﻋﻦ‬ ‫ﺻﺤﻴﺢ اﻟﻨﻈﺮ‪،‬‬ ‫ﺟﻴﺪ ِ‬
‫اﻟﻔﻜﺮ‪،‬‬ ‫اﻟﻮاﺣﺪ‪ :‬إذا ﻛﺎن َ‬
‫ُ‬ ‫وأﻣﺎ‬
‫ﱡ‬ ‫َ‬ ‫ﱠ‬
‫ﻳﻌﺪوُه‪.«...‬‬
‫ﻓﺒﻌﻴﺪ أن َ ْ ُ َ‬
‫ٌ‬ ‫ﻟﻠﺤﻖ‪:‬‬
‫ﱢ‬

‫رﲪـﻪ اﷲُ‪ -‬ﰲ »اﻟﻔﻮاﺋـﺪ«‬‫اﻟﻘـﻴﻢ ‪-‬‬ ‫ِ‬

‫ُ‬ ‫اﺑـﻦ ﱢ‬‫اﻹﻣﺎم ُ‬
‫ُ‬ ‫أﺷﺎر‬
‫وإﱃ ﻫﺬا اﳌﻌﻨﻰ ‪-‬ﻧﻔﺴﻪ‪َ -‬‬
‫)ص‪ِ - (٧١‬‬
‫ﺑﻘﻮﻟﻪ‪:-‬‬
‫ِ‬
‫ﺑﺎﻹﺧﻮان ﻗﺴﲈن‪:‬‬ ‫اﻻﺟﺘﲈع‬‫»‬
‫ُ‬
‫ِ‬
‫اﺟﺘﲈع ﻋﲆ ُﻣﺆاﻧﺴﺔ ﱠ ْ‬
‫اﻟﻄﺒﻊ‪ْ ُ ،‬‬
‫وﺷﻐﻞ اﻟﻮﻗﺖ‪:‬‬ ‫ٌ‬ ‫أﺣﺪﳘﺎ‪:‬‬
‫ُ‬

‫ـﺐ‪،‬‬ ‫ـﻪ ُﻳﻔـ ِ ُ‬

‫ـﺴﺪ اﻟﻘﻠـ َ‬ ‫ـﻞ ﻣــﺎ ﻓﻴــﻪ‪ :‬ﱠأﻧـ ُ‬
‫ـﴬﺗﻪ أرﺟــﺢ ِﻣــﻦ ﻣﻨﻔﻌﺘِـ ِ‬
‫ـﻪ‪ ،‬وأﻗـ ﱡ‬ ‫ُ‬ ‫ﻓﻬــﺬا َﻣـ َ ﱠ ُ ُ‬
‫اﻟﻮﻗﺖ‪.‬‬
‫َ‬ ‫وﻳﻀﻴﻊ‬
‫ُ َ ﱢُ‬
‫ِ‬
‫اﻟﺘﻌــﺎون ﻋــﲆ أﺳــﺒﺎب اﻟﻨﺠــﺎة‪ ،‬واﻟﺘــﻮاﴆ‬ ‫اﻻﺟــﺘﲈع ﲠــﻢ ﻋــﲆ‬ ‫اﻟﺜــﺎﲏ‪:‬‬
‫ُ‬
‫واﻟﺼﱪ‪:‬‬
‫ﺑﺎﳊﻖ ﱠ ْ‬
‫ﱢ‬
 ‫‪١٥٠‬‬

‫ِ‬
‫وأﻧﻔﻌﻬﺎ‪.‬‬ ‫ِ‬
‫اﻟﻐﻨﻴﻤﺔ‬ ‫ﻓﻬﺬا ِﻣﻦ أﻋﻈﻢ‬
‫ﺛﻼث ٍ‬
‫آﻓﺎت‪:‬‬ ‫َ‬ ‫وﻟﻜﻦ ﻓﻴﻪ‬
‫ﱠ‬
‫ﺗﺰﻳﻦ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ‪.‬‬
‫أﺣﺪﻫﺎ‪ :‬ﱡ ُ‬
‫ُ‬

‫أﻛﺜﺮ ِﻣﻦ اﳊﺎﺟﺔ‪.‬‬ ‫اﻟﻜﻼم ِ ْ َ ُ‬

‫واﳋﻠﻄﺔ َ‬ ‫ُ‬ ‫اﻟﺜﺎﻧﻴﺔ‪:‬‬

‫ﻳﻨﻘﻄﻊ ﲠﺎ ﻋﻦ اﳌﻘﺼﻮد‪.‬‬
‫ُ‬ ‫وﻋﺎدة‬
‫ً‬ ‫ﺷﻬﻮة‬
‫ً‬ ‫اﻟﺜﺎﻟﺜﺔ‪ْ :‬‬
‫أن ﻳﺼ َﲑ ذﻟﻚ‬
‫وﺑﺎﳉﻤﻠﺔ؛ ﻓﺎﻻﺟﺘﲈع ِ ْ ُ ِ‬
‫ﻟﻘﺎح‪:‬‬ ‫ِ‬
‫واﳋﻠﻄﺔ ٌ‬ ‫ُ‬
‫ِ‬
‫اﻷﻣﺎرة‪.‬‬ ‫‪ -‬إﻣﺎ ﱠ ْ ِ‬
‫ﻟﻠﻨﻔﺲ ﱠ‬
‫اﳌﻄﻤﺌﻨﺔ‪.‬‬ ‫ِ‬
‫ﻟﻠﻘﻠﺐ ﱠ ْ ِ‬
‫واﻟﻨﻔﺲ ُ ْ ﱠ‬ ‫وإﻣﺎ‬
‫‪ -‬ﱠ‬
‫ﻣﺴﺘﻔﺎدة ِﻣﻦ ﱢ ِ‬
‫اﻟﻠﻘﺎح‪:‬‬ ‫ٌ‬ ‫ُ‬
‫واﻟﻨﺘﻴﺠﺔ‬

‫ﺛﻤﺮﺗﻪ‪.‬‬
‫ﻃﺎﺑﺖ ُ‬ ‫ِ‬
‫ﻟﻘﺎﺣﻪ؛‬
‫ْ‬ ‫ﻃﺎب ُ‬‫ﻓﻤﻦ َ‬
‫َ‬

‫ﻟﻘﺎﺣﻬﺎ ِﻣﻦ اﻟﺸﻴﻄﺎن«‪.‬‬

‫ُ ِ‬
‫واﳋﺒﻴﺜﺔ‪ُ :‬‬
‫اﻟﻄﻴﺒﺔ‪ِ :‬ﻟﻘﺎﺣﻬﺎ ِﻣﻦ َ َ ِ‬
‫اﳌﻠﻚ‪،‬‬ ‫ُ‬ ‫ُ‬ ‫اﻷرواح‬
‫ُ‬ ‫وﻫﻜﺬا‬

‫ﻓﺎﻷﻣﺮ ‪-‬ﻛﲈ ﻗﺎل اﷲُ‪ -‬ﺗﻌﺎﱃ‪:(١) (Ä Ã Â Á À) :-‬‬

‫ُ‬
‫رﲪﻪ اﷲُ‪:-‬‬
‫اﺑﻦ ﱢﻗﻴﻢ اﳉﻮزﻳﺔ ‪ُ -‬‬
‫اﻹﻣﺎم ُ‬
‫ُ‬ ‫ﻗﺎل‬

‫ِ‬
‫اﳉـﻮارح‬ ‫ِ‬
‫أﻋﲈل‬ ‫َ‬
‫ارﺗﺒﺎط‬ ‫ِ‬
‫ﻋﻠﻢ‬ ‫ِ‬ ‫ِ‬ ‫َ‬
‫ﻣﺼﺎدرﻫﺎ وﻣﻮاردﻫﺎ‪َ َ -‬‬ ‫اﻟﴩﻳﻌﺔ ‪-‬ﰲ‬ ‫ﺗﺄﻣﻞ‬
‫وﻣﻦ ﱠ‬
‫» َ‬

‫ِ‬
‫ﺗﻔﺴﲑ اﻵﻳﺔ‪:-‬‬ ‫ﻗﺘﺎدة ُ ُ‬
‫ﻗﻮﻟﻪ ‪-‬ﰲ‬ ‫)‪ (١‬وﰲ »ﺗﻔﺴﲑ اﻟﻄﱪي« )‪ (٣٢٩٧٢‬ﻋﻦ اﻹﻣﺎم َ‬
‫ﻏﺎﻓﻼ ﻋﻦ ُ ِ‬
‫ذﻧﻮﺑﻪ«!!‬ ‫ً‬ ‫ﺑﻌﻴﻮب اﻟﻨﺎس ُ ِ‬
‫وذﻧﻮﲠﻢ‪،‬‬ ‫ِ‬ ‫ً‬
‫ﺑﺼﲑا‬ ‫رأﻳﺘﻪ‬
‫ﺷﺌﺖ ‪-‬واﷲ‪َ -‬‬
‫»إذا َ‬
‫‪١٥١‬‬

‫اﻟﻌﺒـﺪ ِﻣـﻦ‬
‫ِ‬ ‫ُ‬
‫أﻓﺮض ﻋﲆ‬ ‫ِ‬
‫اﻟﻘﻠﻮب‬ ‫ﺗﻨﻔﻊ ﺑﺪوﳖﺎ‪ ،‬وأن َ‬
‫أﻋﲈل‬ ‫وأﳖﺎ ﻻ ُ‬
‫اﻟﻘﻠﻮب‪ ،‬ﱠ‬
‫ِ‬
‫ﺑﺄﻋﲈل ُ ِ‬
‫اﳉﻮارح‪.‬‬
‫ِ‬ ‫ِ‬
‫أﻋﲈل‬

‫واﺣﺪ ﻣﻨﻬﲈ ِﻣﻦ اﻷﻋﲈل اﻟﺘـﻲ‬

‫ٍ‬ ‫اﳌﺆﻣﻦ ﻋﻦ اﳌﻨﺎﻓﻖ إﻻ ﺑﲈ ﰲ ﻗﻠﺐ ُ ﱢ‬
‫ﻛﻞ‬ ‫ُ‬ ‫ﻳﻤﻴﺰ‬
‫وﻫﻞ ُ َ ﱠ ُ‬
‫ﺑﻴﻨﻬﲈ؟!‬
‫ﻣﻴﺰت ُ‬
‫َﱠَ ْ‬
‫ِ‬
‫ﺟﻮارﺣﻪ؟!‬ ‫ﻗﺒﻞ‬ ‫اﻹﺳﻼم إﻻ ﺑﻌﻤﻞ ِ‬
‫ﻗﻠﺒﻪ َ‬ ‫ِ‬ ‫َ‬
‫اﻟﺪﺧﻮل ﰲ‬ ‫أﺣﺪ‬
‫وﻫﻞ ُﻳﻤﻜﻦ ٌ‬
‫ٌ‬
‫واﺟﺒـﺔ ﰲ‬ ‫وأدوم؛ ﻓﻬـﻲ‬
‫وأﻛﺜﺮ‪ُ َ ْ ،‬‬
‫ُ‬ ‫ﻋﺒﻮدﻳﺔ اﳉﻮارح‪،‬‬
‫ﱠ‬ ‫أﻋﻈﻢ ِﻣﻦ‬
‫ُ‬ ‫ِ‬
‫اﻟﻘﻠﺐ‬ ‫ُ ﱠُ‬
‫وﻋﺒﻮدﻳﺔ‬
‫ﻛﻞ ٍ‬
‫وﻗﺖ‪.(١)«...‬‬ ‫ُﱢ‬
‫ِ‬
‫ﺑﺘﺤــﺴﲔ‬ ‫وأﻧــﺖ ) ُ َ ِ ٌ‬
‫ﻣﻨــﺸﻐﻞ!(‬ ‫َ‬ ‫َِ‬
‫وﺑﺎﻃﻨــﻚ‬ ‫ﻗﻠﺒــﻚ‬ ‫ﺗــﻨﺲ ‪ َ ُ -‬ﱠ‬
‫أﺧــﻲ‪َ -‬‬ ‫َ‬ ‫‪ ...‬ﻓــﻼ‬
‫ِِ‬
‫وﻇﺎﻫﺮك!‬ ‫ِِْ َ‬
‫ﻓﻌﻠﻚ‬

‫ورﺑﻚ‪ -‬ﱢ‬
‫ﺑﻜﻞ ﻛﻠﻤﺔ‪ ،‬ﻟﻔﻈﺔ‪ ،‬إﺷﺎرة‪ ،‬ﺣﺮﻛﺔ‪ُ ،‬ﺳﻜﻮن‪...‬‬ ‫ﺑﻞ ِ‬
‫ﻗﻠﺒﻚ ‪ -‬ﱠ‬
‫راﻗﺐ َ‬
‫ْ‬
‫ﻗﺎدر ﻋﲆ أن‬ ‫ِ‬ ‫ِ‬ ‫ﻋﺬر ِه‬
‫ﺗﻘﺪﻳﻢ ُ ْ ِ‬ ‫ِ‬
‫اﻟﻴﻮم ‪-‬ﻟﺴﻮء ﺻﻨﻴﻌﻪ‪-‬؛ ﻓﻬﻞ ﻫﻮ ٌ‬
‫َ‬ ‫َ‬ ‫ﻳﺴﺘﻄﻊ‬ ‫ﻓﻤﻦ ﱂ‬
‫‪َ ...‬‬
‫رﺑﻪ‪-‬؟!‬ ‫ﻳﻘﺪﻣﻪ ً‬
‫ﻏﺪا ‪-‬ﺑﲔ َﻳﺪي ﱢ‬ ‫ُ ﱢ َُ‬
‫ﺳﺪدك اﷲُ َ َ َ‬
‫وأﻋﺎﻧﻚ‪:-‬‬ ‫اﳌﻜﺮم ‪ -‬ﱠ َ َ‬
‫اﻷخ ﱠ ُ‬
‫ﱡأﳞﺎ ُ‬
‫ُ‬
‫ﻳﻜـﻮن‬ ‫ﻏﺎﻳﺔ اﻷﳘﻴﺔ؛ ﺑﻞ ِ‬
‫ﺑﺪوﻧـﻪ‬ ‫ﻣﻬﻢ َ‬ ‫اﻟﴩع َ ْ ٌ‬ ‫ِ‬
‫ﳌﺴﺎﺋﻞ ﱠ ْ ِ‬ ‫َ‬ ‫ﱠ‬
‫ﱢﱠ‬ ‫ﺷﺄن ﱞ‬ ‫اﻟﻌﻠﻤﻲ‬
‫ﱠ‬ ‫اﻟﺘﺄﺻﻴﻞ‬ ‫إن‬
‫ﺑﺬﺑﺎ ُ ﱢ ً‬
‫ﻣﱰددا‪...‬‬ ‫ﻣﺬ ْ َ ً‬
‫ﺿﺎﺋﻌﺎ‪َ ُ ،‬‬
‫ً‬ ‫ﻣﻨﺎ ً‬
‫ﺗﺎﺋﻬﺎ‬ ‫اﻟﻮاﺣﺪ ِ ﱠ‬
‫ُ‬

‫ﳞﺪأ ﻟﻪ ﺑﺎل‪..‬‬ ‫ِ‬

‫ﺣﻘﻴﻘﺘﻪ؛ ﻓﻠﻦ َ‬ ‫ﻧﻔﺴﻪ ﺑﺨﻼف‬ ‫ْ‬
‫أﺣﺪ َ‬
‫أﻇﻬﺮ ٌ‬
‫وإن َ َ‬

‫)‪» (١‬ﺑﺪاﺋﻊ اﻟﻔﻮاﺋﺪ« )‪.(١٩٣/٣‬‬

 ‫‪١٥٢‬‬

‫ﻳﺴﺘﻘﺮ ﻋﲆ ﺣﺎل‪...‬‬
‫ﱠ‬ ‫وﻟﻦ‬
‫ﱡ‬
‫وﺳﻴﻈﻞ ﻋﲆ ﱡ‬
‫اﻟﺘﻨﻘﻞ ﺑﲔ اﻷﺣﻮال‪.‬‬
‫و‪:‬‬
‫‪ ...‬اﻷوﺣﺎل!‬
‫اﻟـﺒﻌﺾ!(‬
‫ُ‬ ‫وإﺑﻄـﺎل ﺗﻠﻜـﻢ اﻟﻄﺮﻳﻘـﺔ اﻟﻘﺒﻴﺤـﺔ ‪-‬اﻟﺘـﻲ ِ‬
‫ﻳـﻮﻫﻢ )‬ ‫ِ‬ ‫ِ‬
‫ﻟﻨﻘـﺪ‬ ‫ً‬
‫ﻓﺘﺄﺻﻴﻼ‬
‫ُ‬
‫ﻟﻠﻌﺜـﺮات‪ ،‬ﱡ ً‬
‫وﺗﺮﺑـﺼﺎ‬ ‫ﺗﺘﺒﻌـﺎ َ َ‬
‫اﻟﻨـﴫة ﻟﻠﻤـﺴﻠﻤﲔ ‪ -‬ﱡ ً‬ ‫اﻟـﺪﻳﻦ‪ِ ،‬‬
‫وﻣـﻦ ﱡ‬ ‫أﻧﻔﺴﻬﻢ ﱠأﳖﺎ ِﻣﻦ ﱢ‬
‫َ‬
‫ﻟﻠﺴﻘﻄﺎت‪-‬؛ ُ‬
‫أﻗﻮل‪:‬‬ ‫وﺗﺼﻴﺪا ﱠ َ‬
‫ﱡ ً‬ ‫ﺑﺎﻟﺰﻻت‪،‬‬
‫ﱠ‬
‫ﻗﻮﻟﻪ‪:‬‬ ‫ِ‬
‫رﺳﻮل اﷲ ‪-‬ﺻﲆ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ُ ُ -‬‬ ‫ﺻﺢ)‪ (١‬ﻋﻦ‬
‫ﻗﺪ ﱠ‬
‫ﻛﺪت ِ ُ‬
‫ﺗﻔﺴﺪﻫﻢ«‪.‬‬ ‫أﻓﺴﺪﲥﻢ‪ ،‬أو ِ َ‬
‫َ‬ ‫ِ‬
‫ﻋﻮرات اﳌﺴﻠﻤﲔ‬ ‫» ﱠإﻧﻚ إن ﱠ ْ َ‬
‫ﺗﺘﺒﻌﺖ‬
‫ﻗﻮﻟﻪ ﱠ ِ ُ‬
‫اﻟﴩﻳﻒ‪:‬‬ ‫أﻳﻀﺎ‪ُ ُ -‬‬ ‫وﺻﺢ ﻋﻨﻪ ﷺ ‪ً -‬‬ ‫ﱠ‬
‫اﳍﻴﺌﺎت َ َ َ ِ ِ‬
‫ﻋﺜﺮاﺗـﻬﻢ ﱠإﻻ ُ َ‬
‫اﳊﺪود«)‪.(٢‬‬ ‫ِ‬ ‫»أﻗﻴﻠﻮا َذ ِوي‬
‫اﻟﺼﺤﻴﺢ‪:‬‬ ‫اﻟﻨﺒﻮي‬ ‫ُ‬
‫اﳊﺪﻳﺚ‬ ‫وﻣﻦ ذﻟﻚ ‪ً -‬‬
‫أﻳﻀﺎ‪:-‬‬ ‫ِ‬
‫ُ‬ ‫ﱡ‬
‫ﺑﻠﺴﺎﻧﻪ‪ ،‬وﱂ ُ ِ‬ ‫ﻣﻌﴩ ﻣﻦ آﻣﻦ ِ ِ‬
‫ﻗﻠﺒـﻪ‪ ،‬ﻻ ُﺗـﺆذوا اﳌـﺴﻠﻤﲔ‪ ،‬وﻻ‬
‫اﻹﻳـﲈن َ‬
‫ُ‬ ‫ﻳﺪﺧﻞ‬ ‫»ﻳﺎ َ ْ َ َ َ َ َ‬
‫ﺗﺘﺒـﻊ اﷲُ‬
‫ﻋﻮرﺗـﻪ‪ ،‬و َﻣـﻦ ﱠ‬
‫َ‬ ‫ﻋﻮرة أﺧﻴﻪ ُاﳌﺴﻠﻢ‪ :‬ﱠ‬
‫ﺗﺘﺒﻊ اﷲُ‬ ‫َ‬ ‫ﺗﺘﺒﻊ‬
‫ﻣﻦ ﱠ‬ ‫ﻓﺈن َ ْ‬ ‫ِ‬
‫ﻋﻮراﲥﻢ؛ ﱠ‬ ‫ﱠﺗﺘﺒﻌﻮا‬
‫ﺟﻮف ِ‬ ‫ِ‬
‫ﺑﻴﺘﻪ«)‪.(٣‬‬‫ﻓﻀﺤﻪ وﻟﻮ ﰲ َ ْ َ ْ‬ ‫ﻋﻮرﺗﻪ َ َ َ ُ‬
‫َُ‬

‫رﲪﻪ اﷲُ‪.-‬‬ ‫ِ‬ ‫)‪» (١‬ﻏﺎﻳﺔ َاﳌﺮام« )‪(٤٢٤‬‬

‫اﻷﻟﺒﺎﲏ ‪ُ -‬‬
‫ّ‬ ‫ﻟﺸﻴﺨﻨﺎ اﻹﻣﺎم‬
‫)‪» (٢‬اﻟﺴﻠﺴﻠﺔ اﻟﺼﺤﻴﺤﺔ« )‪.(٦٣٨‬‬
‫ﺣﺠﺮ ﰲ »اﻟﻔﺘﺢ« )‪َ (٨٨/١٢‬‬
‫ﻗﻮﻟﻪ‪:‬‬ ‫ِ‬ ‫وﻧﻘﻞ ُ‬‫َََ‬
‫ﺷﻴﺨﻨﺎ ‪-‬ﻓﻴﻪ‪ -‬ﻋﻦ اﳊﺎﻓﻆ اﺑﻦ َ َ‬
‫ﺳﺎﺋﺮ اﻷﺣﺎدﻳﺚ اﻟﻮاردة ﰲ َ ْﻧﺪب ّ‬
‫اﻟﺴﱰ ﻋﲆ اﳌﺴﻠﻢ«‪.‬‬ ‫» ُ ُ‬
‫وﻳﺪﺧﻞ ﻓﻴﻪ ُ‬
‫ﺗﻘﺪم ‪ُ-‬ﻫﻨﺎ‪) -‬ص‪.(٨٥‬‬ ‫ﺣﺴﻦ؛ وﻗﺪ ﱠ َ‬ ‫)‪ُ ِ َ (٣‬‬
‫اﳊﺪﻳﺚ َ َ ٌ‬
‫‪١٥٣‬‬

‫ِ‬
‫اﻟﻮردي‪:‬‬
‫اﺑﻦ َ ْ ﱢ‬
‫وﻗﺎل ُ‬
‫اﳌﺒـــﲔ‬ ‫ﺗﻈﻔـــﺮ ِ ُ ﱢ ِ ِ‬
‫ﺑـــﻮدﻫﻢ ُ ِ ِ‬ ‫ﻟــــﻬﻢ َ ْ َ ْ‬ ‫أﺻـــﺪﻗﺎءك َ ْأو َ َ ْ‬
‫ﺗﻐﺎﻓـــﻞ َ ُ ْ‬ ‫َ َ‬ ‫ﲡﻨـــﺐ‬
‫ﱠ ْ‬
‫ﻣــﺎء ِ ِ‬
‫وﻃــﲔ‬ ‫ٍ‬ ‫اﻟﻘــﻮم ِﻣــﻦ‬
‫َ‬ ‫ﻓــﺈن‬
‫ﱠ‬ ‫ﻳﻮﻣـــﺎ َ ُ ْ ً‬
‫ﻓﻌـــﺬرا‬ ‫ً‬ ‫ﻳﺘﻐـــﲑوا(‬ ‫وإن )‬
‫ْ‬
‫ﱠُ‬
‫اﳊ ْﺠـ ِ ﱢ‬
‫ـﺮي‪ ،‬ﻗــﺎل‪:‬‬ ‫اﻟﻌﺒــﺎس ﺑــﻦ ُ َ ْ‬
‫ﺟﻠﻴــﺪ َ‬ ‫ـﻦ ﱠ‬ ‫ـﻨﻦ أﰊ داود« )‪ (١٥٦٤‬ﻋـ ِ‬
‫وﰲ » ُﺳـ َ ِ‬
‫ﺑﻦ َ ْ ٍ‬
‫ﻋﻤﺮو ُ‬
‫ﻳﻘﻮل‪:‬‬ ‫ﻋﺒﺪ اﷲ َ‬‫ﺳﻤﻌﺖ َ‬‫ُ‬
‫اﳋﺎدم؟ َ َ َ َ‬
‫ﻓﺼﻤﺖ‪.‬‬ ‫ﻧﻌﻔﻮ ﻋﻦ َ ِ‬ ‫رﺳﻮل اﷲ! ﻛﻢ ُ‬ ‫َ‬ ‫اﻟﻨﺒﻲ ﷺ‪ ،‬ﻓﻘﺎل‪ :‬ﻳﺎ‬ ‫رﺟﻞ ﻋﲆ ﱢ‬ ‫»ﺟﺎء ُ ٌ‬
‫ﻓﺼﻤﺖ‪ ،‬ﻓﻠﲈ ﻛﺎن ﰲ ﱠ ِ ِ‬
‫اﻟﺜﺎﻟﺜﺔ؛ ﻗﺎل‪:‬‬ ‫اﻟﻜﻼم‪ َ َ َ ،‬ﱠ‬ ‫َ‬ ‫أﻋﺎد ﻋﻠﻴﻪ‬
‫ﺛﻢ َ‬ ‫ُﱠ‬
‫ﻣﺮة«)‪.(١‬‬ ‫ﻛﻞ ٍ ِ‬ ‫ﻋﻨﻪ ﰲ ُ ﱢ‬ ‫» ُ‬
‫ﺳﺒﻌﲔ ﱠ‬
‫ﻳﻮم َ ْ َ‬ ‫اﻋﻔﻮا ُ‬
‫ﻣﺪﻓﻮع ْ ِ‬ ‫اﳋﺎدم ‪-‬وﻫﻮ ٌ‬ ‫ُ ِ‬
‫ﻓﻜﻴـﻒ‬
‫َ‬ ‫اﻷﺟـﺮ!‪-‬؛‬ ‫ُ‬ ‫ﻋﺎﻣﻞ‬ ‫اﳌﻮﻗﻒ ﻣﻊ َ ِ‬ ‫ُ‬ ‫ﻓﻠﺌﻦ ﻛﺎن ﻫﺬا‬ ‫ﻗﻠﺖ‪ْ َ :‬‬
‫ِ‬ ‫ِ‬ ‫اﳌﺆﻣﻦ اﻟﺬي ﻻ ﻳﺪﻓﻌﻪ إﱃ َ ِ‬ ‫ِ‬ ‫ﱠ ُْ‬
‫ورﺳﻮﻟﻪ؟!‬ ‫اﻟﺼﻠﺔ ﺑﺄﺧﻴﻪ ﱠإﻻ ُ ﱡ‬
‫ﺣﺐ اﷲ‬ ‫ﱢ‬ ‫ُُ‬ ‫ِ‬
‫ﺑﺎﻷخ‬ ‫اﻟﺸﺄن‬
‫ِ‬
‫اﻷﻋـﺬار‬ ‫ﻣﺜﻞ ﻫﺬه‬ ‫ِ‬
‫إﺑﺪاء ِ ِ‬ ‫ﻣﺘﻌﺪدة ﰲ‬
‫آﺛﺎر ُ َ َ ﱢ َ ٌ‬ ‫وﻷﺟﻞ ﻫﺬا اﳌﻌﻨﻰ‪ :‬ورد ﻋﻦ َ ِ‬ ‫ِ‬
‫اﻟﺴﻠﻒ ٌ‬ ‫ﱠ‬ ‫ََ َ‬
‫ِ‬
‫اﳊﻜﻴﻢ‪:-‬‬ ‫إﻃﺎر ﱠ ْ ِ‬
‫اﻟﴩع‬ ‫ﺿﻤﻦ ِ‬ ‫ِ‬ ‫‪-‬ﺑﻞ ﱠ َ ﱡ ِ‬
‫اﻟﺘﻮﺳﻊ ﻓﻴﻬﺎ‪َ ْ -‬‬
‫ﺑـﻦ‬ ‫ِ‬
‫ﺟﻌﻔـﺮ ِ‬ ‫ِ‬
‫اﻹﻣـﺎم‬ ‫ﻟﺒﻴﻬﻘﻲ‪ ،-‬ﻋـﻦ‬
‫ﱢ‬ ‫ِ‬
‫ﻟﻺﻣﺎم ا‬ ‫ﻓﻔﻲ » ُ َ‬
‫ﺷﻌﺐ اﻹﻳﲈن« )‪- (٨٣٤٤‬‬
‫ﳏﻤﺪ‪ ،‬ﻗﺎل‪:‬‬
‫ِ‬ ‫ِ‬
‫ً‬
‫واﺣـﺪا‪ ،‬إﱃ ﺳـﺒﻌﲔ‬ ‫ﻟـﻪ ُ ْ ً‬
‫ﻋـﺬرا‬ ‫ﺗﻨﻜﺮه؛ ْ َ ْ‬
‫ﻓﺎﻟﺘﻤﺲ ُ‬ ‫اﻟﴚء ُ ْ ُ ُ‬
‫ُ‬ ‫َ‬
‫أﺧﻴﻚ‬ ‫»إذا َ َ َ َ‬
‫ﺑﻠﻐﻚ ﻋﻦ‬
‫ﻋﺬرا ﻻ ْ ِ ُ‬
‫أﻋﺮﻓﻪ«)‪.(٢‬‬ ‫ﻟﻪ ُ ً‬ ‫ﻟﻌﻞ ُ‬ ‫أﺻﺒﺘﻪ‪ ،‬ﱠ‬
‫وإﻻ ُﻗﻞ‪ :‬ﱠ‬ ‫َ‬ ‫ﻋﺬرا؛ ْ‬
‫ﻓﺈن‬ ‫ُ ً‬

‫رﲪﻪ اﷲُ‪.-‬‬ ‫ِ‬

‫اﻷﻟﺒﺎﲏ‪ُ -‬‬
‫ﱢ‬ ‫ﻟﺸﻴﺨﻨﺎ اﻹﻣﺎم‬ ‫)‪» (١‬اﻟﺴﻠﺴﻠﺔ اﻟﺼﺤﻴﺤﺔ« )‪- (٤٨٨‬‬
‫واﻧﻈﺮ ‪-‬ﰲ ﻣﻌﻨﺎه‪ -‬ﻋﻦ ِ‬
‫اﺑﻦ ﺳﲑﻳﻦ؛ ﻋﻨﺪ أﰊ اﻟﺸﻴﺦ ﰲ »اﻟﺘﻮﺑﻴﺦ واﻟﺘﻨﺒﻴﻪ« )ص‪ ،(٥٣‬وﻋﻦ‬ ‫)‪ُ (٢‬‬
‫اﻟﺪﻧﻴﺎ‪.‬‬ ‫أﰊ ِﻗﻼﺑﺔ؛ ﰲ »ُﻣﺪاراة اﻟﻨﺎس« )ص‪ِ (٤٩‬‬
‫ﻻﺑﻦ أﰊ ﱡ ْ‬
 ‫‪١٥٤‬‬

‫ِ‬ ‫ِ‬
‫ﲪـﺪ َ‬
‫ون‬ ‫اﻟـﺼﺤﺒﺔ« )ص‪ - (٤٥‬ﱡ َ ّ‬
‫ﻟﻠـﺴﻠﻤﻲ‪ -‬ﻋـﻦ ُ‬ ‫وﻓﻴﻪ )‪ ،(١١٩٨‬وﰲ »آداب ﱡ ْ َ‬
‫َ ﱠ‬
‫اﻟﻘﺼﺎر‪ ،-‬ﻗﺎل‪:‬‬
‫ُ ُ‬
‫ﻗﻠـﻮﺑﻜﻢ‪:‬‬ ‫ﻓـﺈن ﱂ ْ‬
‫ﺗﻘﺒﻠـﻪ‬ ‫ﻋـﺬرا‪ْ ،‬‬
‫ﻓﺎﻃﻠﺒﻮا ﻟﻪ ﺳﺒﻌﲔ ُ ً‬ ‫ِ‬
‫إﺧﻮاﻧﻜﻢ؛ ُ‬ ‫أخ ِﻣﻦ‬ ‫»إذا َ ﱠ‬
‫زل ٌ‬
‫اﳌﻌﻴﺐ ُ ُ‬
‫أﻧﻔﺴﻜﻢ‪.«...‬‬ ‫َ‬ ‫ﻓﺎﻋﻠﻤﻮا ﱠ‬
‫أن‬
‫ﺑﻦ ُﻣﻨﺎزل‪ ،-‬ﻗﺎل‪:‬‬ ‫ﳏﻤﺪ ِ‬ ‫ﺑﻦ ِ‬ ‫ﻋﺒﺪ اﷲ ِ‬‫وﻓﻴﻪ )‪- (١١٩٧‬ﻋﻦ ِ‬
‫ِ‬ ‫ِ‬ ‫إﺧﻮاﻧﻪ‪ُ ُ ،‬‬ ‫ِ‬
‫إﺧﻮاﻧﻪ«)‪.(١‬‬ ‫ﻋﺜﺮات‬ ‫واﳌﻨﺎﻓﻖ َ ْ ُ ُ‬
‫ﻳﻄﻠﺐ‬ ‫ﻣﻌﺎذﻳﺮ‬
‫َ‬ ‫اﳌﺆﻣﻦ ُ ُ‬
‫ﻳﻄﻠﺐ‬ ‫ُ‬ ‫»‬
‫َ ِ ِ‬ ‫ﻃﺒﻴﺐ ُ ِ‬
‫ﻋﻠﻠﻬـﺎ‪-‬؛ ﻓﻘـﺪ َ َ َ‬
‫ذﻛـﺮ‬ ‫وﻋـﺎرف َ َ‬ ‫اﻟﻘﻠﻮب‪،‬‬ ‫اﻟﻘﻴﻢ ‪َ -‬‬ ‫اﺑﻦ ﱢ‬ ‫اﻹﻣﺎم َ‬
‫َ‬ ‫ورﺣﻢ اﷲُ‬‫َ‬
‫ِ‬
‫وإﻗـﺪاره ﻋﻠﻴـﻪ‪،‬‬ ‫ِ‬ ‫ِ‬
‫ﺣﻜﻤﺔ اﷲ ﰲ ﲣﻠﻴﺘﻪ ﺑﲔ اﻟﻌﺒﺪ وﺑﲔ اﻟـﺬﻧﺐ‪،‬‬ ‫ِ‬ ‫َ‬ ‫رﲪﺔ اﷲ ﻋﻠﻴﻪ‪» :-‬‬ ‫‪ُ -‬‬
‫َ‬ ‫ِ‬
‫وﺑﻴﻨـﻪ‬
‫ﺑﻴﻨـﻪ َ‬ ‫وﻟﻜﻨـﻪ ﱠ‬
‫ﺧـﲆ َ‬ ‫ﱠ ُ‬ ‫وﺑﻴﻨﻪ‪،‬‬
‫ﺑﻴﻨﻪ َ‬‫وﺣﺎل َ‬ ‫وأﻧﻪ ﻟﻮ ﺷﺎء َ َ َ َ ُ‬
‫ﻟﻌﺼﻤﻪ‪،‬‬ ‫وﲥﻴﺌﺔ أﺳﺒﺎﺑﻪ ﻟﻪ‪ ،‬ﱠ ُ‬
‫رﲪﻪ اﷲُ‪:-‬‬ ‫ﳎﻤﻮﻋﻬﺎ إﻻ اﷲُ«)‪(٢‬؛ ﻓﻜﺎن ﻣﻨﻬﺎ ُ‬ ‫ٍ‬ ‫ِ َ ٍ‬
‫ﻗﻮﻟﻪ ‪ُ -‬‬ ‫َ‬ ‫ﻳﻌﻠﻢ‬
‫ﳊﻜﻢ ﻋﻈﻴﻤﺔ ﻻ ُ‬
‫ﺷـﻐﻞ ِ‬
‫ﺑﻌﻴﺒـﻪ‬ ‫ﻓﺈﻧﻪ ﰲ ُ ْ ٍ‬ ‫ِ‬
‫واﻟﻔﻜﺮ ﻓﻴﻬﺎ؛ ﱠ ُ‬ ‫اﻟﻨﺎس‬ ‫ﻋﻴﻮب ﱠ‬‫ِ‬ ‫َ‬
‫اﻹﻣﺴﺎك ﻋﻦ‬ ‫أﻧﻪ ُ ِ ُ‬
‫ﻳﻮﺟﺐ ﻟﻪ‬ ‫»ﱠُ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻋﻴﺒـﻪ‬ ‫ووﻳـﻞ َﳌـﻦ َ‬
‫ﻧـﴘ َ‬ ‫ٌ‬ ‫اﻟﻨـﺎس«)‪،(٣‬‬ ‫ﻋﻴـﻮب ﱠ‬ ‫ﻋﻴﺒﻪ ﻋﻦ‬
‫ﺷﻐﻠﻪ ُ‬ ‫ﻃﻮﺑﻰ َﳌﻦ َ َ َ ُ‬ ‫وﻧﻔﺴﻪ‪ ،‬و» ُ َ‬
‫ﻟﻌﻴﻮب ﱠ ِ‬
‫اﻟﻨﺎس!‬ ‫ِ‬ ‫وﺗﻔﺮغ‬ ‫ﱠ‬
‫اﻟﺸﻘﺎوة«)‪.(٤‬‬ ‫ُ‬
‫ﻋﻼﻣﺔ ﱠ‬ ‫اﻟﺴﻌﺎدة‪ ،‬واﻟﺜﺎﲏ‪:‬‬ ‫ُ‬
‫ﻋﻼﻣﺔ ﱠ‬ ‫ﱠُ‬
‫ﻓﺎﻷول‪:‬‬
‫اﻟـﺴﻌﺎدة«‬ ‫رﲪﻪ اﷲ‪ -‬ﰲ ِ‬
‫ﻛﺘﺎﺑﻪ »ﻣﻔﺘـﺎح دار ﱠ‬ ‫ﻧﻔﺴﻪ ‪-‬اﻟﺬي َ َ َ ُ‬
‫ذﻛﺮه‪ُ -‬‬ ‫وﻫﻮ اﳌﻌﻨﻰ ‪ُ -‬‬

‫ِ‬
‫اﻟﻔﺎﺋﺪة‪» -‬ﳎﻤﻮع ﻓﺘﺎوى اﺑﻦ ﺑﺎز« )‪.(٣٦٥/٢٦‬‬ ‫اﻧﻈﺮ ‪ِ -‬‬
‫ﳌﺰﻳﺪ‬ ‫)‪ُ (١‬‬
‫اﳍﺠﺮﺗﲔ« )‪.(٣٦٢/١‬‬
‫َْ‬ ‫)‪» (٢‬ﻃﺮﻳﻖ‬
‫ﻳﺼﺢ!‬ ‫ً‬
‫ﻣﺮﻓﻮﻋﺎ‪ ،‬وﻻ ﱡ‬ ‫)‪ُ (٣‬ﻳﺮوى‬
‫رﲪﻪ اﷲُ‪.-‬‬ ‫ِ‬ ‫ِ‬ ‫ُ‬
‫اﻷﻟﺒﺎﲏ ‪ُ -‬‬
‫ﱢ‬ ‫اﻹﻣﺎم‬ ‫ﻟﺸﻴﺨﻨﺎ‬‫واﻧﻈﺮ »ﲢﺮﻳﻢ آﻻت اﻟﻄﺮب« )ص‪- (٧٤‬‬
‫)‪» (٤‬اﳌﺼﺪر اﻟﺴﺎﺑﻖ« )‪.(٣٧٠/١‬‬
‫‪١٥٥‬‬

‫ِ‬ ‫ِ‬ ‫َ‬

‫وأﻗـﺪاره اﻟﺘـﻲ‬ ‫أﻗـﻀﻴﺘﻪ‬ ‫ﺣﻜﻤﺔ اﷲ ﰲ‬ ‫ذﻛﺮ ﰲ )‪-٢٥٧/٢‬ﺑﺘﺤﻘﻴﻘﻲ( ‪-‬ﻣﻨﻪ‪» :-‬‬ ‫ﻟـﲈ َ َ َ‬
‫ﱠ‬
‫وإراداﲥﻢ«‪ ،‬وأﳖﺎ » ِﻣﻦ َ ْ َ ِ‬
‫ِ‬ ‫ِ‬ ‫ﳚﺮﳞﺎ ﻋﲆ ِ‬ ‫ُِْ‬
‫اﻟﻨـﺎس‬ ‫أﻟﻄﻒ ﻣﺎ ﱠ َ‬
‫ﺗﻜﻠـﻢ ﻓﻴـﻪ ﱠ ُ‬ ‫ﱠ‬ ‫ﺑﺎﺧﺘﻴﺎراﲥﻢ‬ ‫ﻋﺒﺎده‬
‫ِ ِ‬
‫وأﻏﻤﻀﻪ‪.‬‬ ‫ﱢِ‬
‫وأدﻗﻪ‬
‫َ‬
‫ِ‬
‫ﺳﺒﺤﺎﻧﻪ‪.«-‬‬
‫َُ‬ ‫اﻟﻌﻠﻴﻢ ‪-‬‬
‫ُ‬ ‫اﳊﻜﻴﻢ‬
‫ُ‬ ‫ﻳﻌﻠﻤﻬﺎ إﻻ‬
‫ﺣﻜﻢ ﻻ ُ‬‫وﰲ ذﻟﻚ َ ٌ‬
‫َ ََ‬
‫ﻓﺬﻛﺮ )‪- (٢٩٧/٢‬ﻣﻨﻬﺎ‪:-‬‬
‫ﺷﻐﻞ َ ْ ِ‬
‫ﺑﻌﻴـﺐ‬ ‫ﻓﺈﻧﻪ ﰲ ُ ْ ٍ‬ ‫ِ‬
‫واﻟﻔﻜﺮ ﻓﻴﻬﺎ؛ ﱠ ُ‬ ‫اﻟﻨﺎس‬ ‫اﻹﻣﺴﺎك ﻋﻦ ُ ِ‬
‫ﻋﻴﻮب ﱠ ِ‬ ‫َ‬ ‫أﻧﻪ ُ ِ ُ‬
‫ﻳﻮﺟﺐ ﻟﻪ‬ ‫» ﱠُ‬
‫ِ‬
‫ﻋﻴﺒﻪ ﱠ َ‬
‫وﺗﻔﺮغ‬ ‫ﻟـﻤﻦ َ َ‬
‫ﻧﴘ َ ْ َ ُ‬ ‫ٌ‬
‫ووﻳﻞ َ‬ ‫اﻟﻨﺎس«‪،‬‬ ‫َﻧﻔﺴﻪ‪ ،‬ﻓـ» ُﻃﻮﺑﻰ َﳌﻦ ﺷﻐﻠﻪ ُ‬
‫ﻋﻴﺒﻪ ﻋﻦ ﻋﻴﻮب ﱠ‬
‫اﻟﻨﺎس‪.‬‬ ‫ُ ِ‬
‫ﻟﻌﻴﻮب ﱠ‬
‫اﻟﺴﻌﺎدة«‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻋﻼﻣﺔ ﱠ‬ ‫ﻫﺬا ِﻣﻦ‬
‫اﻷول ﻣﻦ أﻣﺎرات ﱠ‬
‫أن ﱠ‬‫اﻟﺸﻘﺎوة‪ ،‬ﻛﲈ ﱠ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺑﺎﻟﻨـﺎر‬
‫ﻋﻨـﻲ ﱠ‬ ‫وﻣـﻦ ُ َ‬
‫ﻋﻴـﻮب ﻧﻔـﺴﻪ‪َ ،‬‬ ‫ﻋﻤﻲ ﻋﻦ‬
‫اﻟﻨﺎس‪َ َ :‬‬ ‫ﻋﻴﻮب ﱠ‬ ‫ﻧﻈﺮ ﰲ‬‫ﻓﺈن » َﻣﻦ َ َ َ‬
‫ﱠ‬
‫ـﻠﻢ ِﻣــﻦ‬
‫ِ‬ ‫ـﺮب ِﻣــﻦ ﱠ‬
‫اﻟﻨــﺎس‪َ :‬ﺳـ َ‬ ‫وﻣــﻦ َﻫـ َ َ‬
‫ـﻐﻞ ﻋــﻦ ِ‬
‫اﻟﻘﻴـ ِ‬
‫ـﻞ واﻟﻘــﺎل‪َ ،‬‬ ‫واﻟﻔــﺮدوس‪ُ :‬ﺷـ ِ َ‬ ‫ِ‬
‫ُ ِ‬
‫ﴍورﻫﻢ«)‪.(١‬‬
‫اﻟـﺪﻧﻴﺎ ﰲ »ﻣـﺪاراة اﻟﻨـﺎس« )‪ ،(١٤٣‬و» َ ِ‬
‫اﻟﻐﻴﺒـﺔ‬
‫ذم َ‬ ‫ّ‬ ‫ُ‬ ‫اﺑـﻦ أﰊ ﱡ‬
‫اﻹﻣﺎم ُ‬
‫ُ‬ ‫روى‬
‫وﻗﺪ َ‬
‫ﺑﻦ ِ‬
‫ﻋﺒﺪ اﷲ َ‬
‫ﻗﻮﻟﻪ‪:‬‬ ‫واﻟﻨﻤﻴﻤﺔ« )‪ (٥٩‬ﻋﻦ َ ِ‬
‫ﻋﻮن ِ‬ ‫ﱠ‬
‫ْ‬
‫ﻏﻔﻠﻬﺎ ﻋﻦ ِ‬
‫ﻧﻔﺴﻪ«‪.‬‬ ‫ﻏﻔﻠﺔ َ ِ َ‬
‫اﻟﻨﺎس؛ إﻻ ِﻣﻦ َ ْ َ ٍ‬ ‫ﺗﻔﺮغ ِ ُ ِ‬
‫ﻟﻌﻴﻮب ﱠ‬ ‫أﺣﺪا ﱠ َ‬
‫ً‬ ‫»ﻣﺎ ِ‬
‫أﺣﺴﺐ‬
‫ُ‬
‫أﻧﻪ َ‬ ‫ِ‬ ‫ﺑﻜﺮ ِ ِ‬‫أﻳﻀﺎ‪ (٦٠) -‬ﻋﻦ ِ‬
‫ﻗﺎل‪:‬‬ ‫ﺑﻦ ﻋﺒﺪ اﷲ ُ َ ﱢ‬
‫اﳌﺰﲏ‪ ،‬ﱠ ُ‬ ‫وروى ‪ً -‬‬
‫َ َ‬
‫ِ‬ ‫ﻧﺎﺳﻴﺎ ِ‬ ‫ﻣﻮﻟﻌﺎ ُ ِ‬
‫ﺑﻌﻴﻮب اﻟﻨﱠ ِ‬
‫ﻣﻜﺮ ﺑﻪ«‪.‬‬ ‫ﻟﻌﻴﺒﻪ؛ ْ َ ُ‬
‫ﻓﺎﻋﻠﻤﻮا ﱠ ُ‬
‫أﻧﻪ ﻗﺪ ُ َ‬ ‫ً‬ ‫ﺎس‬ ‫اﻟﺮﺟﻞ ُ ْ َ ً‬
‫رأﻳﺘﻢ ﱠ ُ َ‬
‫»إذا ُ ُ‬

‫اﻟﺒﻴﻬﻘﻲ‪.-‬‬
‫ﱢ‬ ‫ِ‬
‫ﻟﻺﻣﺎم‬ ‫اﻟﺰﻫﺪ اﻟﻜﺒﲑ« )‪ُ ِ - (١٩٢‬‬
‫ﻛﻼﳘﺎ‬ ‫)‪َ ُ » (١‬‬
‫ﺷﻌﺐ اﻹﻳﲈن« )‪ ،(١٠٣٧٥‬و» ﱡ ْ‬
 ‫‪١٥٦‬‬

‫اﻟﻔـﻀﻴﻞ ِ‬
‫ﺑـﻦ‬ ‫اﻟﱪ‪ -‬ﻋﻦ ُ َ ْ ِ‬ ‫وﻓﻀﻠﻪ« )‪ِ ِ - (٦٥٦‬‬
‫ِ‬ ‫ﺑﻴﺎن ِ ْ ِ‬ ‫وﰲ » ِ ِ‬
‫ﺟﺎﻣﻊ ِ‬
‫ﻻﺑﻦ ﻋﺒﺪ َ ﱢ‬ ‫اﻟﻌﻠﻢ‬
‫ِﻋﻴﺎض ُ‬
‫ﻗﻮﻟﻪ‪:‬‬
‫ٍ‬ ‫ِ‬
‫أن‬ ‫اﻟﻨﺎس‪َ ِ َ ،‬‬
‫وﻛـﺮه ْ‬ ‫ﻋﻴﻮب ﱠ‬
‫َ‬ ‫وﺗﺘﺒﻊ‬ ‫ﺣﺴﺪ‪َ َ ،‬‬
‫وﺑﻐﻰ‪ ،‬ﱠ َ‬ ‫أﺣﺐ ﱢ َ َ‬
‫اﻟﺮﺋﺎﺳﺔ إﻻ َ َ َ‬ ‫»ﻣﺎ ﻣﻦ أﺣﺪ ﱠ‬
‫أﺣﺪ ٍ‬
‫ﺑﺨﲑ«‪...‬‬ ‫ُْ ََ‬
‫ﻳﺬﻛﺮ ٌ‬
‫ﺟﺮب ﻓﻴـﻪ!‪-‬‬ ‫ﺑﺨﲑ!!( ‪ -‬ﱠ ُ‬
‫ﻛﺄﻧﻪ َ َ ٌ‬ ‫أﺣﺪ ٍ‬ ‫أن ُ ْ َ َ‬
‫ﻳﺬﻛﺮ ٌ‬ ‫اﻟﻨﺎس! َ ِ َ‬
‫وﻛﺮه ْ‬ ‫ﻋﻴﻮب ﱠ ِ‬
‫َ‬ ‫ﺗﺘﺒﻊ‬
‫ﻧﻌﻢ؛ ) ﱠ َ‬
‫ِ‬
‫ﻓﱰاه‪ُ ُ ُ :‬‬
‫ﻳﻼﺣﻘﻪ‪..‬‬ ‫ُ‬
‫ﻋﻨﻪ‪...‬‬ ‫ُ‬
‫ﻳﺴﺄل ُ‬
‫ﻳﺘﺘﺒﻌﻪ‪....‬‬
‫ََﱠ ُ ُ‬
‫ﳞﺪأ إﻻ ِ ِ‬
‫ﺑﻨﻘﻀﻪ!‬ ‫ﻻ َُ‬
‫َْ‬
‫ِِ‬
‫ﺑﺈﺳﻘﺎﻃﻪ!!‬ ‫ﻳﺮﺗﺎح إﻻ ْ‬
‫ُ‬ ‫وﻻ‬
‫ِ ِ‬
‫ﺑﺈﺧﺮاﺟﻪ!!!‬ ‫ﻳﻨﻌﻢ إﻻ‬
‫وﻻ َ ْ َ ُ‬
‫اﻷدواء ﱠ ِ َ ُ‬
‫اﻟﺪﻓﻴﻨﺔ‪..‬‬ ‫ﱠإﳖﺎ َ ْ َ ُ‬
‫اﻷﻣﺮاض َ ِ َ ُ‬
‫اﳋﺰﻳﻨﺔ‪...‬‬ ‫ُ‬ ‫ﱠإﳖﺎ‬
‫اﳌﱰاﻛﺒﺔ ِ َ ُ‬
‫اﻷﻟﻴﻤﺔ‪...‬‬ ‫اﻟﺒﻼءات ُ ِ َ ُ‬ ‫ﱠإﳖﺎ َ‬
‫ِ‬ ‫ِ‬ ‫ٍ‬
‫اﳌﻮﺟـﻮد‬ ‫ﻳـﺴﺘﻌﲇ ﻋـﲆ‬ ‫اﳌﺤـﺴﻮس‪ ،‬أو ْ‬
‫أن َ ْ َ ْ َ‬ ‫َ‬ ‫أن ُ ِ َ‬
‫ﻳﻜـﺎﺑﺮ‬ ‫ﻷﺣـﺪ )!( ْ‬ ‫ﳚﻮز‬‫‪ ..‬وﻻ ُ‬
‫ِ‬
‫وأﺑﻰ َﻣﻦ َأﺑﻰ‪!!-‬‬‫ﻛﻠﻪ‪ -‬واﻗﻊ )¦ § ¨ ©( ‪-‬ﺷﺎء َﻣﻦ ﺷﺎء‪َ َ ،‬‬ ‫اﳌﺸﺎﻫﺪ؛ ﻓﺬا ‪ ُ -‬ﱡ ُ‬
‫ُ َ‬
‫ﻗﻠﺖ‪:‬‬
‫ُ‬
‫وﻛﻠﲈت َ ِ ِ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫اﻟﺴﻠﻒ َ ﱠ‬
‫وأﺋﻤـﺔ اﻟﻌﻠـﻢ‬ ‫ﱠ‬ ‫ﻧﺼﻮص ﱠ ْ ِ‬
‫اﻟﴩع اﳊﻜﻴﻢ‪،‬‬ ‫اﳉﻮﻟﺔ ﰲ ُ‬ ‫وﺑﻌﺪ ﻫﺬه‬
‫َ‬
‫ِ‬
‫اﻟﺒﻼء اﻟﻌﻈﻴﻢ‪ُ -‬‬
‫أﻗﻮل‪:‬‬ ‫اﻟﺘﺤﺬﻳﺮ ِﻣﻦ ﻫﺬا ﱠ ِ‬
‫اﻟﺪاء اﻷﻟﻴﻢ‪ ،‬وﻫﺬا‬ ‫ِ‬ ‫‪-‬ﰲ‬
‫‪١٥٧‬‬

‫ﱠأوﻻ‪:‬‬

‫اﻟﻨﻬـﻲ ُ َ ﱠ‬
‫اﳌﺆﻛـﺪ ﻋـﻦ‬ ‫آﺧﺮ!‪ -‬ﲠـﺬا ﱠ ْ ِ‬ ‫ﱠ‬
‫ﻳﺴﺘﺪل َ ُ‬ ‫أﺣﺪ ‪ -‬أو‬
‫ﻳﻔﻬﻢ ٌ‬ ‫أن َ ْ َ َ‬ ‫ﳚﻮز ‪ َ ْ َ -‬ﱠ َ‬
‫أﻟﺒﺘﺔ‪ْ -‬‬ ‫ﻻ ُ‬
‫ِ‬
‫واﻟﺘﻌـﺪﻳﻞ‬ ‫ِ‬
‫اﳉـﺮح‬ ‫ِ‬
‫ﻣـﺴﺎﺋﻞ‬ ‫ِ‬
‫ﲤﻴﻴـﻊ(‬ ‫اﻟـﺴَﻘﻄﺎت(‪ :‬ﻋـﲆ )‬ ‫)ﺗﺘﺒﻊ اﻟﻌـﻮرات‪ َ ،‬ﱡ ِ‬
‫وﺗﻠﻘـﻂ ﱠ‬ ‫ﱡ‬
‫ﺑـﺪءا ِﻣـﻦ‬
‫اﳌﻮﺛﻘـﺔ؛ َ ْ ً‬
‫وﻗﻮاﻋـﺪﻫﺎ ﱠ َ َ‬
‫َ‬ ‫َ‬
‫اﳌﻨـﻀﺒﻄﺔ‪،‬‬ ‫َ‬
‫أﺻﻮﳍﺎ‬ ‫ﻓﺈن ﳍﺬه اﳌﺴﺎﺋﻞ‬ ‫اﻟﴩﻋﻴﺔ‪-‬؛ ﱠ‬ ‫ﱠ‬ ‫‪-‬‬
‫ٍ‬
‫أﺣـﺪ‪،-‬‬ ‫ﻣﻌﺮوﻓـﺔ ُ ﱢ‬
‫ﻟﻜـﻞ‬ ‫ٌ‬ ‫ﻣـﴩوﻋﻴﺘﻬﺎ( ‪-‬وﻫـﻲ‬ ‫ِ )‪(١‬‬
‫واﻟـﺴﻨﺔ ﰲ ﱠ‬
‫أدﻟـﺔ‬ ‫ﱡ ﱠ‬ ‫) ُأﺻﻮل ُ‬
‫اﻟﻘﺮآن‬
‫ﱠ‬
‫ِ‬
‫ﺗﻄﺒﻴﻘـﺎت‬ ‫واﻧﺘﻬـﺎء ﺑــ)‬ ‫ﻋﺪﻫﺎ ُ ِ‬
‫وأﺳﺴﻬﺎ(‪،‬‬ ‫اﻟﺴﻠﻒ ﻟﻘﻮا ِ ِ‬
‫ﻋﻠﲈء َ ِ‬
‫ِ‬ ‫ُ ً‬
‫ً‬ ‫ُ‬ ‫ﱠ‬ ‫وﻣﺮورا ﺑـ)ﺗﺄﺻﻴﻼت ُ‬
‫ﺟﺮﺣـﺎ وﺗﻌـﺪﻳﻼ ِ ُ ﱢ‬
‫ﻟﻜـﻞ َﻣـﻦ‬ ‫ً‬ ‫اﻟـﺴﻨﲔ‪ ،‬وإﱃ ﻫـﺬا اﳊـﲔ‪-‬‬
‫ﻣﺮ ﱢ‬
‫ِ‬
‫ُﻋﻠﲈء اﳌﺴﻠﻤﲔ ‪-‬ﻋﲆ َ ﱢ‬
‫ﺑﺎﳊﻖ واﻟﻴﻘﲔ‪ِ ،‬ﻣﻦ اﳌﻨﺤﺮﻓﲔ أو ُاﳌﺒﺘﺪﻋﲔ‪.(-‬‬
‫ﻳﺴﺘﺤﻖ ﻫﺬا أو ذاك‪ -‬ﱢ‬
‫ﱡ‬

‫ً‬
‫ﺛﺎﻧﻴﺎ‪:‬‬

‫ﻋﺼﻤﻪ اﷲُ‪:‬‬ ‫أن ُ ِ‬ ‫ُ‬

‫واﳌﻌﺼﻮم َﻣﻦ َ َ َ ُ‬
‫ُ‬ ‫ﳜﻄﺊ)‪،(٢‬‬ ‫ﻳﻌﻤﻞ ﻻ ُ ﱠﺑﺪ ْ‬ ‫َﻣﻦ‬

‫)‪ (١‬وﰲ ﻛﺘــﺎﰊ »اﻟﺘﻨﺒﻴﻬــﺎت ُاﳌﺘﻮاﺋﻤــﺔ‪) «..‬ص‪-١٧٣-١٧٢‬اﳌﻄﺒــﻮع ﺳــﻨﺔ‪ (٢٠٠٣/‬ﺑﺤـ ٌ‬

‫ـﺚ‬
‫ﴍﻋﻲ‪.(..‬‬
‫ّ‬ ‫اﻟﺮد ٌ‬
‫أﺻﻞ‬ ‫ﺑﻌﻨﻮان‪ ) :‬ﱠ ﱡ‬
‫ُ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫اﳌﺒﻨﻴﺔ ﻋﲆ ﻋﻠﻢ )اﳉﺮح واﻟﺘﻌﺪﻳﻞ(‪ُ -‬ﺑﺄﺻﻮﻟﻪ وﻗﻮاﻋﺪه‪ ،-‬ﱠ‬
‫ﺛـﻢ ﱠ ْ ُ‬
‫ﻣﺜﻠـﺖ‬ ‫ﳘﻴﺔ اﻟﺮدود ‪ -‬ﱠ‬
‫ذﻛﺮت ﻓﻴﻪ أ ﱠ‬
‫ُ‬
‫اﻷﻟﺒﺎﲏ‪ ،‬واﻟﺸﻴﺦ رﺑﻴﻊ ﺑﻦ ﻫﺎدي ‪-‬وﻏﲑﳘﺎ‪.-‬‬ ‫ِ‬
‫ﻛﺸﻴﺨﻨﺎ‬ ‫ِﺑﺮدود ﺑﻌﺾ أﻫﻞ ِ‬
‫اﻟﻌﻠﻢ اﳌﻌﺎﴏﻳﻦ؛‬
‫ّ‬ ‫ُ‬
‫أﻛﺜﺮ ِﻣﻦ ﻣﺌﺘﻲ‬
‫وﺣﺪه‪ -‬إﱃ َ‬ ‫ﱡ‬
‫واﳌﺎن ﻫﻮ اﷲُ ‪َ -‬‬ ‫اﻟﻴﻮم‪-‬‬ ‫ﻟﻌﻞ( ﻋﺪد ﱠ‬
‫ﻣﺆﻟﻔﺎﰐ )اﳌﻄﺒﻮﻋﺔ( وﺻﻞ ‪َ -‬‬ ‫)‪ ) (٢‬ﱠ‬
‫ﻛﺘﺎب ‪-‬ﺑﲔ رﺳﺎﻟﺔ‪ ،‬وﻛﺘﺎب‪ ،‬وﳎﻠﺪ‪ ،‬وﳎﻠﺪات‪!-‬‬
‫ﺑـﺪ‬
‫ﻳﻌﻤـﻞ ﻻ ُ ﱠ‬
‫ﻓﻤﻦ َ‬ ‫ﺳﻴﺠﺪ ِﻣﻦ ذﻟﻚ ‪-‬ﻻ َ َ‬
‫ﳏﺎﻟﺔ‪-‬؛ َ‬ ‫ُ‬ ‫واﳌﱰﺑﺺ ﱠ َ‬
‫ﻟﻠﺴﻘﻄﺎت‪:‬‬ ‫ﱢ‬ ‫ﻓﺎﻟﺒﺎﺣﺚ ﻋﻦ َ َ َ‬
‫اﻟﻌﺜﺮات‪،‬‬ ‫ُ‬
‫اﻟﺴﺎﻛﻦ( أو ) ِ‬
‫اﻟﻜﺎﻣﻦ(!!‬ ‫ِ‬ ‫ِ ِ‬ ‫أن ُ ْ ِ‬
‫ﳜﻄﺊ؛ ﺑﺨﻼف ) ﱠ‬
‫ِ‬ ‫ﻃﺒﻊ( ﱄ‪ :‬ﻗﺒﻞ أﻛﺜﺮ ِﻣﻦ رﺑﻊ َ ٍ‬
‫ﺑﺤﻤﺪ اﷲ‪.-‬‬ ‫ﻗﺮن ‪-‬‬
‫ُ ْ‬ ‫ﻛﺘﺎب ) ُ ِ َ‬
‫ٍ‬ ‫ﱠُ‬
‫وأول‬
‫واﻟﺴﻨﺔ‪ ،‬وﺣﺴﻦ ِ‬ ‫ٍ‬ ‫ﻓﺄﺳﺄل اﷲَ ‪-‬ﱄ ُ ﱢ‬ ‫ُ‬
‫اﳋﺘﺎم‪...‬‬ ‫َ ُ َ‬ ‫ﺻﺎدق‪ -‬اﻹﺧﻼص‪،‬‬ ‫وﻟﻜﻞ ُ ٍ‬
‫ﻣﺴﻠﻢ‬ ‫‪...‬‬
 ‫‪١٥٨‬‬

‫ﻳﻔﺘﻘﺮ إﱃ ﺗﺪﻟﻴﻞ‪..‬‬ ‫ِ‬ ‫ِ‬

‫ﳛﺘﺎج إﱃ ﺗﻘﺮﻳﺮ‪ ،‬وﻻ ُ‬
‫ُ‬ ‫ﻟﻮﺿﻮﺣﻪ‪ -‬ﻻ‬
‫وﻫﺬا ‪ُ -‬‬
‫ﺗﻌـﱪ‬ ‫اﳌﺘـﻮﰱ َ َ َ‬
‫ﱠ‬ ‫ِ‬ ‫ﻋﺒﺪ ﱠ ِ‬‫اﻟﻔﺎﺿﻞ ِ‬
‫ِ‬ ‫ُ‬
‫ﺳـﻨﺔ ‪٥٩٦‬ﻫــ( ُ َ ﱢ ُ‬ ‫اﻟﺒﻴﺴﺎﲏ )‬
‫اﻟﺮﺣﻴﻢ َ ْ َ ﱢ‬ ‫وﻛﻠﻤﺔ اﻟﻘﺎﴈ‬
‫ﻳﺪرﻛــﻪ!‪-‬؛ إذ ﻳﻘـ ُ‬
‫ـﻮل‬ ‫ــﻤﻦ ُ ُ‬ ‫ـﻠﻮب ِﻋﻠﻤــﻲ أدﰊ رﻓﻴـ ٍ ِ‬
‫ﻋــﻦ ﻫــﺬه اﳊﻘﻴﻘــﺔ؛ ُﺑﺄﺳـ ٍ‬
‫ـﻊ ‪-‬ﻟـ َ‬ ‫ﱟ ﱟ‬
‫رﲪﻪ اﷲُ‪-‬ﺗﻌﺎﱃ‪:-‬‬
‫‪ُ -‬‬
‫ِِ‬ ‫ﻳﻮم‪ ،‬إﻻ َ‬ ‫إﻧﺴﺎن ِ ً‬
‫ﻏـﲑ ﻫـﺬا‬‫ﻗـﺎل ﰲ َﻏـﺪه‪ :‬ﻟـﻮ ُ ﱢ َ‬ ‫ﻛﺘﺎﺑﺎ ﰲ ٍ‬ ‫ٌ‬ ‫أﻧﻪ ﻻ َ ْ ُ ُ‬
‫ﻳﻜﺘﺐ‬ ‫أﻳﺖ ﱠ ُ‬
‫»ﱢإﲏ ر ُ‬
‫أﻓﻀﻞ! وﻟﻮ ُ ِ َ‬
‫ﺗﺮك‬ ‫َ‬ ‫ﻟﻜﺎن‬
‫َ‬ ‫ﻳﺴﺘﺤﺴﻦ! وﻟﻮ ُ ﱢ َ‬
‫ﻗﺪم ﻫﺬا‬ ‫زﻳﺪ ﻛﺬا ﻟﻜﺎن ُ ْ َ ْ َ ُ‬‫أﺣﺴﻦ! وﻟﻮ ِ َ‬
‫َ‬ ‫َ َ‬
‫ﻟﻜﺎن‬
‫ﻟﻜﺎن َ‬
‫أﲨﻞ!‬ ‫ﻫﺬا َ‬
‫اﻟﻨﻘﺺ ﻋﲆ َ ِ‬
‫ﲨﻠﺔ َ َ‬
‫اﻟﺒﴩ«)‪.(١‬‬ ‫ِ‬
‫اﺳﺘﻴﻼء ﱠ ْ ِ‬ ‫وﻫﺬا ِﻣﻦ ْ َ ِ ِ‬
‫اﻟﻌﱪ‪ ،‬وﻫﻮ ٌ‬
‫دﻟﻴﻞ ﻋﲆ‬
‫ُ‬ ‫أﻋﻈﻢ َ‬
‫ُ‬
‫أﻗﻮل‪:‬‬

‫ﻏـﲑه!‪-‬‬ ‫َ ِ‬ ‫اﻟﻜﻠﲈت‪ِ ،‬‬

‫وراﻗﻢ ﻫﺬه َ ِ ِ‬
‫ِ‬
‫ﳜـﺮج ‪-‬ﻫـﻮ وﻻ ُ ُ‬‫اﻟﺼﻔﺤﺎت‪ :‬ﻻ ُ ُ‬
‫وﻛﺎﺗﺐ ﻫﺬه ﱠ‬
‫ُ‬ ‫ُ‬
‫ﳑﺎدح‬
‫ِ‬ ‫أﺣﺐ إﻟﻴﻪ ِﻣﻦ‬
‫اﳊﻖ ﱡ‬‫واﻟﺮﺟﻮع إﱃ ّ‬ ‫ِ‬
‫ﻳﺘﺠﺎوز ﻫﺬا اﳌﻘﺪار‪ ،‬ﱡ ُ ُ‬
‫ُ‬ ‫ﻋﻦ ﻫﺬا اﻹﻃﺎر‪ ،‬وﻻ‬
‫َ ْ‬
‫اﳋﻠﻖ)‪...(٢‬‬

‫اﻟﺒﻠﺪ اﳊﺮام« )ص‪- (٤٥٦‬ﻟﻠﻨﱠﻬﺮواﱄ‪.-‬‬ ‫)‪» (١‬اﻹﻋﻼم ﺑﺄﻋﻼم َ‬

‫ِ‬
‫واﻧﻈﺮ »ﴍح اﻹﺣﻴﺎء« )‪ - (٣/١‬ﱠ ِ ﱢ‬
‫ﻟﻠﺰﺑﻴﺪي‪.-‬‬ ‫ُ‬
‫اﻟﻔﺮﺻـﺔ ِ ُ‬
‫اﳌﻨﺎﺳـﺒﺔ‬ ‫ُ‬ ‫ﺷﻴﺌﺎ ﱠﳑﺎ ﺳﻨ ِ‬
‫َﺤﺖ ُ‬
‫ﻳﻈﻬﺮ ً َ َ‬ ‫اﻟﺴﺎﺑﻘﺘﲔ؛ ُ ِ ُ‬ ‫أﴐب ) ِﻣﺜﺎﻻ ﺗﻄﺒﻴﻘﻴﺎ( ﻋﲆ اﻟﻨ ْ َ َ ْ ِ‬
‫ﱡﻘﻄﺘﲔ ﱠ ِ َ َ ْ‬ ‫)‪ُ ِ ْ (٢‬‬
‫وﺣﺪه‪:-‬‬ ‫ِ‬
‫ﺑﺘﻮﻓﻴﻖ اﷲ‪َ -‬‬ ‫ِ‬
‫ﻟﺒﻴﺎﻧﻪ ‪-‬‬
‫ِ‬
‫ﻛﺘـﺎب »اﻟﺘﺠﺮﻳـﺪ اﻟـﴫﻳﺢ ﻷﺣﺎدﻳـﺚ اﳉـﺎﻣﻊ اﻟـﺼﺤﻴﺢ«‬
‫ُ‬ ‫ﺛـﲈن ﺳـﻨﻮات‪-‬‬ ‫ﻓﻘﺪ ُ ِ َ‬
‫ﻃﺒـﻊ ‪-‬ﻗﺒـﻞ‬
‫ﻃﺮﺗﻪ‪» :‬أﴍف ﻋﲆ َ ِ‬
‫ﻃﺒﻌﻪ‪ :‬ﻋﲇ ﺑﻦ ﺣﺴﻦ‪!«...‬‬ ‫ﻣﻜﺘﻮﺑﺎ ﻋﲆ ُ ِ‬
‫ً‬ ‫‪ -‬ﱠِ ِ‬
‫ﻟﻠﺰﺑﻴﺪي‪-‬‬
‫ْ‬ ‫ﱠ‬
‫=‬ ‫ﻗﻠﺖ‪:‬‬ ‫وﰲ ﱢ ِ‬
‫ﻣﻘﺪﻣﺘﻲ ﻋﻠﻴﻪ )ﺻﻔﺤﺔ‪:‬ت( ُ ُ‬
‫َ‬
‫‪١٥٩‬‬
‫‪..............................................................................‬‬
‫ﳐﺘـﴫا ِﻣـﻦ »اﻟﺘﻮﺷـﻴﺢ ﺑـﴩح اﳉـﺎﻣﻊ‬ ‫اﳌﺘﻌﻠﻖ ﺑﻨُﺼﻮص اﻟﻜﺘﺎب‪ً َ َ ُ -‬‬ ‫ﻏﺮﻳﺐ اﳊﺪﻳﺚ ‪ -‬ﱢ‬ ‫َ‬ ‫ﳋﺼﻨَﺎ‬‫= » َﱠ ْ‬
‫اﻟﺴﻴﻮﻃﻲ‪.«..‬‬ ‫ِ‬ ‫ِ‬
‫اﻟﺼﺤﻴﺢ« ﻟﻠﻌﻼﻣﺔ ﱡ ُ ﱢ‬
‫ﺑﺴﻄﺮﻳﻦ‪:-‬‬
‫َْ‬ ‫ﻗﻠﺖ ‪-‬ﺑﻌﺪ ﻫﺬا‬ ‫ﺛﻢ ُ ُ‬ ‫ُﱠ‬
‫ﻋﺪد ِﻣﻦ ُ ِ‬
‫ﻃـﻼب‬ ‫ﺗﻌﺎون ٍ‬
‫ﺟﺮاء ُ ِ‬‫ﺷﺎء اﷲُ‪ -‬ﱠ َ‬ ‫إن َ‬ ‫اﻟﺒﻬﻴﺔ ‪ْ -‬‬
‫اﻟﺼﻮرة ﱠ‬ ‫اﻟﻜﺘﺎب ﻋﲆ ﻫﺬه ﱡ‬ ‫ُ‬ ‫ﺧﺮج ﻫﺬا‬ ‫»وﻟﻘﺪ َ َ َ‬
‫وﻛﺜﺮة اﳌﻄﻠﻮب«‪.‬‬ ‫ِ‬ ‫ﺑﺤﺴﺒﻪ؛ ﺑﺈﴍاﰲ وﻣﺘﺎﺑﻌﺘﻲ‪ ،‬وذﻟﻚ ِ ِ ﱠ ِ‬
‫ﻟﻘﻠﺔ َ‬
‫اﻟﻔﺮاغِ‪،‬‬ ‫ﻛﻞ َ َ ِ‬ ‫ِْ ِ‬
‫اﻟﻌﻠﻢ ‪ ُ -‬ﱞ‬
‫ُ‬
‫ِ‬ ‫ِ‬ ‫ﱠﻈـﺮ ﰲ ُ‬ ‫ٍ‬ ‫ﻷﺳﺒﺎب ﱠ ٍ‬
‫ٍ‬
‫اﻷﺧـﲑة‬ ‫اﳌﺮاﺟﻌـﺔ‬ ‫ﻋﺪة ﻳﻮﻣﺌﺬ!‪ -‬اﻟﻨ َ ُ‬ ‫ﻳﺘﻴﴪ ﱄ ‪-‬‬
‫وﻟﻸﺳﻒ اﻟﺸﺪﻳﺪ!‪ -‬ﱂ ﱠ ْ‬ ‫َ‬ ‫وﻟﻜﻦ ‪-‬‬
‫ْ‬
‫اﻟﻌﻘﺎﺋﺪﻳـﺔ اﻟﺘـﻲ‬
‫ﱠ‬ ‫ﻋﺪد ِﻣﻦ اﻷﺧﻄﺎء‬ ‫ﻣﻠﺔ!‪ ،-‬ﻓﻀﻼ ﻋﻦ ٍ‬ ‫ﻟﻜﺘﺎﺑﻪ ‪-‬ﻛﺎ ً‬‫ِ‬ ‫ِ‬
‫ﻣﻘﺪﻣﺔ( ﱠ ِ ﱢ‬
‫اﻟﺰﺑﻴﺪي‬ ‫ﻧﺎﻗﺼﺎ ) ﱢ َ‬ ‫ً‬ ‫ﻟﻪ؛ َ َ َ‬
‫ﻓﺨﺮج‬
‫ِ‬ ‫ﻓﻀﻼ ﻋﻦ ِ‬ ‫ِ ِ‬ ‫ِ‬
‫ﻣﻠﺨﺺ ﻛﻼﻣﻪ ‪َ َ َ -‬‬
‫ﻏﻔـﺮ اﷲُ‬ ‫وﺗﺎﺑﻌﻪ ُ َ ﱢ ُ‬
‫ﻏﲑ ذﻟﻚ!‪ُ َ َ ،-‬‬ ‫ً‬ ‫ﻷﺷﻌﺮﻳﺘﻪ اﳌﻌﺮوﻓﺔ ‪-‬‬‫اﻟﺴﻴﻮﻃﻲ ‪ َ -‬ﱠ‬ ‫وﻗﻊ ﻓﻴﻬﺎ ﱡ ُ ﱡ‬ ‫ََ َ‬
‫ِ‬
‫ﺣﺎﺷﻴﺘﻪ ﻋﲆ »اﻟﺘﺠﺮﻳﺪ«‪!-‬‬ ‫ﻟﻪ‪ -‬ﰲ‬
‫ﻋﺪد ِﻣﻦ اﻷﺧﻄـﺎء‬ ‫أﻗﻞ ِﻣﻦ ﺛﻼث ﺻﻔﺤﺎت! ‪َ َ -‬‬
‫وﻗ َﻊ ﻓﻴﻬﺎ ٌ‬
‫ِ‬
‫اﻟﻮﺟﻴﺰة ‪-‬واﻟﺘﻲ ﻫﻲ ﰲ ّ‬ ‫ﺣﺘﻰ ﱢ ِ‬
‫ﻣﻘﺪﻣﺘﻲ‬
‫َ‬
‫ﻓﻤﻦ ذﻟﻚ‪:‬‬ ‫ﻗﺒﻼ‪-‬؛ ِ‬
‫‪-‬ﺑﺴﺒﺐ ﻋﺪم ُاﳌﺮاﺟﻌﺔ اﳌﺸﺎر إﻟﻴﻪ ً‬
‫‪) -‬ﺻﻔﺤﺔ‪:‬ب(‪) :‬ﲢﺖ ُ ُ ْ‬
‫اﻟﻜﺘﺐ(!‬
‫ﻣﻜﺴﻮرة‪.-‬‬
‫ً‬ ‫ِ‬
‫اﻟﻜﺘﺐ ‪-‬‬ ‫ﻛﺬا! واﻟﺼﻮاب‪:‬‬

‫‪) -‬ﺻﻔﺤﺔ‪:‬ت(‪) :‬ﻣﻊ ﻛﻮﳖﺎ ُ‬

‫ﻏﲑ ُ َ ﱠ َ‬
‫ﻣﻜﺮر(!‬
‫ً‬
‫ﻣﻨﺼﻮﺑﺔ‪.-‬‬ ‫ﻏﲑ! ‪-‬‬
‫واﻟﺼﻮاب‪َ :‬‬
‫ﻛﺬا! ﱠ‬
‫ﳐﺘﴫ ِﻣﻦ »اﻟﺘﻮﺷﻴﺢ‪!(«..‬‬
‫ٌ‬ ‫‪) -‬ﺻﻔﺤﺔ‪:‬ت(‪) :‬‬
‫ً‬
‫ﻣﻨﺼﻮﺑﺔ‪.-‬‬ ‫ً‬
‫ﳐﺘﴫا !! ‪-‬‬ ‫ﻛﺬا! واﻟﺼﻮاب‪ُ :‬‬
‫‪ ...‬وﻫﻜﺬا‪.‬‬
‫ِ‬ ‫ٍ‬ ‫آﻧﻔﺎ‪ِ -‬ﻣﻦ‬
‫وﻗﻊ ﰲ اﳊﻮاﳾ اﳌﺬﻛﻮرة ‪ً ِ -‬‬
‫ﺳـﺒﻴﻞ اﻟﺘﻤﺜﻴـﻞ‪ ،‬ﻻ‬ ‫أذﻛﺮﻫـﺎ ﻋـﲆ‬
‫ﻋﻘﺎﺋﺪﻳﺔ ‪ُ -‬‬
‫ﱠ‬ ‫أﺧﻄﺎء‬ ‫وﳑﺎ َ َ َ‬
‫ﱠ‬
‫ﻣﺒﻴﻨﺎ َ َ َ‬
‫ﺧﻄﺄﻫﺎ‪ -‬ﻣﺎ ﻳﲇ‪:‬‬ ‫أرد ﻋﻠﻴﻬﺎ؛ ُ َ ﱢ ً‬
‫ﺛﻢ ُ ﱡ‬ ‫َ ْ‬
‫اﳊﴫ‪ ُ -‬ﱠ‬
‫ﳏﺎل ﻋﲆ اﷲ«!‬ ‫أﻧﻪ » ُ ٌ‬ ‫ﺣﺘﻰ َﲤ َﱡﻠﻮا‪«..‬؛ ِ ً‬
‫ذاﻛﺮا ﱠ ُ‬ ‫اﻟﺘﻌﻠﻴﻖ ﻋﲆ )ص‪ (٢٦‬ﻋﲆ ﺣﺪﻳﺚ‪» :‬ﻻ َ ﱡ‬
‫ﻳﻤﻞ اﷲُ َ ﱠ‬ ‫ُ‬ ‫‪-‬‬
‫ﻗﺘﻴﺒـﺔ‪،‬‬ ‫ِ‬
‫ﻻﺑـﻦ ُ َ ْ َ َ‬ ‫اﻟﻘﻴـﻞ ‪-‬ﺑﺎﻟﺘﻔـﺼﻴﻞ‪» :-‬ﺗﺄوﻳـﻞ ُﳐﺘﻠـﻒ اﳊـﺪﻳﺚ« )ص‪(٢٣٨‬‬ ‫ﻟﺪﻓﻊ ﻫـﺬا ِ‬
‫ِ‬ ‫ُ‬
‫واﻧﻈﺮ‬
‫اﻟﱪ‪ ،‬و»ﻓﺘﺎوى اﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ إﺑﺮاﻫﻴﻢ« )‪ ،(٢٠٩/١‬و»ﻓﺘـﺎوى=‬ ‫و»اﻟﺘﻤﻬﻴﺪ« )‪ِ ِ (١٥٢/٧‬‬
‫ﻻﺑﻦ ﻋﺒﺪ َ ﱢ‬
 ‫‪١٦٠‬‬
‫‪..............................................................................‬‬
‫=اﺑﻦ ﻋﺜﻴﻤﲔ« )‪.(١٧٤/١‬‬
‫وﲢﺮﻳﺮ اﻟﺼﻮاب‪..‬‬
‫ُ‬ ‫ﺗﻘﺮﻳﺮ اﳉﻮاب‪،‬‬
‫ُ‬ ‫ﻓﻔﻴﻬﺎ‬
‫ﺗﻌﺮﻳﻔﺎ ِﻟـ)اﻹﻳﲈن(‪ ،‬ﻗﺎل‪:‬‬
‫ً‬ ‫اﻟﺘﻌﻠﻴﻖ ﻋﲆ )ص‪(٢٨‬‬
‫ُ‬ ‫‪-‬‬
‫ﳐﺼﻮص«‪.‬‬
‫ٌ‬ ‫ﺗﺼﺪﻳﻖ‬
‫ٌ‬ ‫اﻟﺘﺼﺪﻳﻖ‪ ،‬وﻫﻮ ‪-‬ﰲ ﱠ ْ ِ‬
‫اﻟﴩع‪:-‬‬ ‫ُ‬ ‫اﻹﻳﲈن ‪ً ُ -‬‬
‫ﻟﻐﺔ‪:-‬‬ ‫ُ‬ ‫»‬
‫اﻟﻠﻐﻮي ﻟﻺﻳﲈن ﰲ ﻛﺘﺎب »اﻹﻳﲈن« )‪ - ٢٨٩/٧‬ﻓـﲈ ﺑﻌـﺪ‪ ،‬و‪-٤٣٩‬ﻣﻬـﻢ‪-‬‬
‫ّ‬ ‫ﲢﺮﻳﺮ اﳌﻌﻨﻰ‬
‫َ‬ ‫ُ‬
‫واﻧﻈﺮ‬
‫ﻟﺸﻴﺦ اﻹﺳﻼم‪.‬‬‫ِ‬ ‫»ﳎﻤﻮع اﻟﻔﺘﺎوى«(‬
‫ً‬
‫ﺧﺎﻟﺼﺎ ‪-‬‬ ‫ً‬
‫ﺻﺤﻴﺤﺎ‬ ‫ً‬
‫ﻣﻨﻬﺠﺎ ﺳﻠﻔﻴﺎ‬‫واﻋﺘﻘﺎد ‪-‬‬ ‫ٌ‬
‫وﻋﻤﻞ‪،‬‬ ‫اﻹﻳﲈن‪ٌ :‬‬
‫ﻗﻮل‪،‬‬ ‫أن‬ ‫ِ‬
‫اﻟﴩﻋﻲ؛ ﻓﻬﻮ ﱠ‬
‫ٌ‬ ‫َ‬ ‫وأﻣﺎ اﳌﻌﻨﻰ ﱠ ْ ّ‬ ‫ﱠ‬
‫ﻛﺘﺒﻲ‪.-‬‬ ‫ِ‬ ‫وداﻓﻌﺖ ﻋﻨﻪ‪ -‬ﰲ ٍ‬
‫ﻛﺜﲑ ﻣﻦ ُ ُ ِ‬ ‫ذﻛﺮﺗﻪ ‪-‬‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ُ‬ ‫ﻣﻬﻢ )ﻣﻌﺮوف( ‪-‬دﻗﻴﻖ‪ُ ُ -‬‬
‫ﺗﻔﺼﻴﻞ ّ‬ ‫وﻣﻨﺘﻪ‪ -‬ﻋﲆ‬
‫ﺑﺤﻤﺪ اﷲ ﱠ‬
‫ﻟﺰاﻣﺎ‪ -‬ﻣﺎ ﺳﻴﺄﰐ )ص‪.(٣٠٢-٢٩٧‬‬ ‫واﻧﻈﺮ ‪ً ِ -‬‬
‫ُ‬
‫ﱠ‬ ‫ٍ‬
‫وﺳـﻠﻢ‪َ َ َ ...» :-‬‬
‫ﻓﻌﺘـﺐ اﷲُ‬ ‫ﺻـﲆ اﷲُ ﻋﻠﻴـﻪ‬ ‫اﻟﺘﻌﻠﻴﻖ ﻋﲆ )ص‪ (٤٦‬ﻋﲆ ﺣﺪﻳﺚ ﻓﻴـﻪ ُ ُ‬
‫ﻗﻮﻟـﻪ ‪ -‬ﱠ‬ ‫ُ‬ ‫‪-‬‬
‫ﻋﻠﻴﻪ«‪ ،‬ﻗﺎل‪:‬‬
‫ﻳﺮض َ‬
‫ﻗﻮﻟﻪ«!‬ ‫»ﱂ ْ َ ْ َ‬
‫ﻳﻠﻴﻖ ﺑـﺎﷲ‬ ‫اﻟﻠﻐﻮي َ ْ َ‬
‫وﻓﻖ ﻣﺎ َ ُ‬ ‫إﻣﺮار ِﺻﻔﺎت اﻟﺒﺎري ‪ َ -‬ﱠ‬
‫ﺟﻞ وﻋﻼ‪ -‬ﻋﲆ ﻣﻌﻨﺎﻫﺎ ﱡ َ ِ ﱢ‬ ‫ُ‬ ‫ُ‬
‫ﻓﺎﻷﺻﻞ‬ ‫وﻫﺬا َ َ ٌ‬
‫ﻏﻠﻂ؛‬
‫‪-‬ﺗﺒﺎرك وﺗﻌﺎﱃ‪ -‬اﻟﺬي‪.(7 6 5 4 3 2 1) :‬‬
‫اﻟﻘﻴﻢ‪.‬‬ ‫ﺘﻔﺼﻴﻞ‪» -‬ﺑﺪاﺋﻊ اﻟﻔﻮاﺋﺪ« )‪ - ٩٨٧/٤‬ﻃﺒﻊ اﻟﺒﺎز( ِ‬ ‫ِ‬ ‫واﻧﻈﺮ ‪-‬ﻟ ِ ٍ‬
‫ﴚء ِﻣﻦ اﻟ‬ ‫ُ‬
‫ﻻﺑﻦ ﱢ‬
‫ﻋﺮش اﻟﺮﲪﻦ ِ‬ ‫ِ‬
‫ﳌﻮت ﺳﻌﺪ‪.«..‬‬ ‫اﻫﺘﺰ ُ ﱠ ْ َ‬ ‫ﺣﺪﻳﺚ » ﱠ‬ ‫‪ -‬اﻟﺘﻌﻠﻴﻖ )ص‪ (٥٠١‬ﻋﲆ‬
‫وﴎوره‪!«..‬‬
‫اﺳﺘﺒﺸﺎره ُ ُ‬
‫ُُ‬ ‫ِ‬
‫اﻟﻌﺮش‪:‬‬ ‫ِ‬
‫ﺑﺎﻫﺘﺰاز‬ ‫ﻗﺎل‪ُ ُ » :‬‬
‫اﳌﺮاد‬
‫ﻟﺮده‪» -‬ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪.(٥٥٤/٦‬‬ ‫ﻓﺎﻧﻈﺮ ‪ِ -‬‬ ‫ﺗﺄوﻳﻞ ٌ‬
‫ﺑﺎﻃﻞ؛ ُ‬ ‫ٌ‬ ‫وﻫﺬا‬
‫ﱢ‬
‫اﳌﻄﺒﻌﻴــﺔ‬
‫ﱠ‬ ‫‪ -‬اﻟﺘﻌﻠﻴــﻖ )ص‪ (٥٨٧‬ﻋــﲆ اﳊــﺪﻳﺚ اﻟــﻮارد )ص‪- (٥٨٥‬وﻫــﺬا ِﻣــﻦ اﻷﺧﻄــﺎء‬
‫آدم؛‬ ‫ِ‬ ‫ِ‬
‫ﻣﺘﻦ اﳊﺪﻳﺚ ‪-‬ﻧﻔﺴﻪ‪ُ » :-!!-‬ﻳﺆذﻳﻨﻲ ُ‬
‫اﺑﻦ َ َ‬ ‫ورود َ ْ‬‫ﻓﺎﻟﺘﻌﻠﻴﻖ ﻋﲆ اﳊﺪﻳﺚ ﻗﺒﻞ ﺻﻔﺤﺔ ﻣﻦ ُ‬
‫ُ‬ ‫اﻟﻈﺎﻫﺮة‪:‬‬
‫اﻟﺪﻫﺮ‪.«..‬‬
‫اﻟﺪﻫﺮ‪ ،‬وأﻧﺎ ﱠ ْ ُ‬
‫ﻳﺴﺐ ﱠ ْ َ‬
‫ﱡ‬
‫َﺰه ﻋﻦ إﺿﺎﻓﺔ اﻷ َذى اﷲ‪.«..‬‬
‫ﺳﺒﺤﺎﻧﻪ ‪ُ -‬ﻣﻨ ﱠ ٌ‬
‫َ‬ ‫ﻻﻧﻪ‬
‫اﻟﻜﻼم‪ :‬ﱠ ُ‬‫ﺗﻮﺳﻊ ﰲ َ‬
‫ﻗﺎل‪» :‬ﻫﻮ ﱡ ٌ‬
‫ﺳـﺒﺤﺎﻧﻪ‪ -‬ﻛﺈﻳـﺬاء اﻟﺒـﴩ اﻟﻘـﺎﺋﻢ ﻋـﲆ اﻟـﻀﻌﻒ=‬
‫َ‬ ‫إﻳـﺬاء اﷲ ‪-‬‬ ‫أن‬ ‫وإﻧﲈ ﻫﺬا ‪-‬ﻫﻜـﺬا‪ -‬ﱡ ِ‬
‫ﻟﺘﻮﳘـﻪ ﱠ‬ ‫ﱠ‬
‫َ‬
‫‪١٦١‬‬
‫‪..............................................................................‬‬
‫واﻟﻮﻫﻦ!! وﺣﺎﺷﺎ ﷲ ‪-‬ﺗﻌﺎﱃ‪.-‬‬
‫= َ َ‬
‫واﻧﻈﺮ »ﺗﻴـﺴﲑ اﻟﻌﺰﻳـﺰ اﳊﻤﻴـﺪ« )ص‪ْ َ - ٥٤٤‬‬
‫ﻃﺒـﻊ ﻣﻜﺘﺒـﺔ اﻟﺮﻳـﺎض(‪ ،‬و»اﻟﻔﺘـﺎوى ُ‬
‫اﻟﻜـﱪى«‬ ‫ُ‬
‫ﳐﻠﻮف( ‪ِ -‬‬
‫ﻟﺸﻴﺦ اﻹﺳﻼم‪.-‬‬ ‫)‪ - ٦٤/٥‬ﻃﺒﻌﺔ َ ْ ُ‬
‫ﻗﻮﻟﻪ‪» :‬ﻻ ِ‬
‫ﻓﺎﻋﻞ إﻻ اﷲ«!‬ ‫‪ -‬وﻛﺬا ﰲ )ص‪ِ (٦٦٦‬ﻣﻦ ِ‬

‫اﳉﱪﻳﺔ!‬
‫ﱠ‬ ‫وﻫﺬا ِﻣﻦ ﻋﻘﺎﺋﺪ اﻷﺷﺎﻋﺮة‬
‫اﻟـﺴﻨﱠﺔ« )‪(١٤٦/٣‬‬
‫ﻓﺎﻧﻈﺮ ‪-‬ﻹﺑﻄﺎل ذﻟﻚ‪» :-‬ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪ ٣٠٥/٨‬و‪ ،(٣٨٩‬و»ﻣﻨﻬـﺎج ﱡ‬ ‫ُ‬
‫ِ‬
‫ﻟﺸﻴﺦ اﻹﺳﻼم‪.‬‬
‫ﳏﺒﻮب ُ‬ ‫ِ‬ ‫ِ‬
‫ﻗﺎﺋﻠﻬـﺎ ‪...‬‬ ‫ٌ‬ ‫‪ -‬وﻛﺬا ﰲ )ص‪ (٧٢٨‬ﻣﻦ ﻗﻮﻟﻪ‪» :‬ﺣﺒﻴﺒﺘﺎن إﱃ اﻟﺮﲪﻦ؛ أي‪ :‬ﳏﺒﻮﺑﺘﺎن‪ْ ،‬‬
‫أي‪:‬‬
‫ِ‬
‫ﻟﻌﺒﺎده«!!‬ ‫ﺑﻴﺎن ﺳﻌﺔ ِ‬
‫رﲪﺔ اﷲ‬ ‫ِ‬
‫اﳊﺪﻳﺚ ُ‬ ‫اﻟﻘﺼﺪ ﻣﻦ‬
‫َ‬ ‫ﱠ‬
‫ﻷن‬
‫ِ‬
‫وﻛﲈﻟﻪ ‪ُ -‬ﺳﺒﺤﺎﻧﻪ‪.-‬‬ ‫ِ‬
‫ﺑﺠﻼﻟﻪ‬ ‫ﻳﻠﻴﻖ‬
‫اﳊﺐ( ﷲ ‪-‬ﺗﻌﺎﱃ‪ -‬ﻛﲈ َ ُ‬ ‫ﻓﻨﺤﻦ ُ ْ ِ ُ‬
‫ﻧﺜﺒﺖ َ‬ ‫وﻫﺬا ٌ‬
‫ﺻﻔﺔ ) ُ ﱢ‬ ‫ُ‬ ‫ﺑﺎﻃﻞ؛‬
‫وﺗﻜﺮر‪..-‬‬
‫ﱠ‬ ‫ﺗﻘﺮر‬ ‫أﻋﻈﻢ ُأﺻﻮل أﻫﻞ ﱡ‬
‫اﻟﺴﻨﱠﺔ ﰲ )ﺑﺎب اﻷﺳﲈء واﻟﺼﻔﺎت( ‪-‬ﻛﲈ ﱠ‬ ‫ِ‬ ‫وﻫﺬا ِﻣﻦ‬
‫ﻗﻠﺖ‪:‬‬
‫ُ‬
‫ِ‬
‫اﻟﺸﺪﻳﺪ‪.-‬‬ ‫ِ‬
‫وﻟﻸﺳﻒ‬ ‫أﻳﻀﺎ‪ -‬ﰲ ﺣﻮاﳾ ﻫﺬا اﻟﻜﺘﺎب ‪-‬‬ ‫ِ‬
‫اﳌﻼﺣﻈﺎت ‪ً -‬‬ ‫ﻏﲑ ﻫﺬه‬ ‫ﻳﻮﺟﺪ ُ‬ ‫‪ ...‬وﻗﺪ ُ ْ َ ُ‬
‫ـﺎري‬ ‫وﻛـ ﱡ‬ ‫وﺧﻄﺌِــﻲ وﻋﻤـ ِ‬ ‫ـﺪي‪َ َ ،‬‬ ‫»اﻟﻠﻬــﻢ ِ‬
‫اﻏﻔـ ْـﺮ ﱄ َﻫـ ْ ِ‬
‫رواه اﻟﺒﺨـ ﱡ‬‫ـﻞ ذﻟــﻚ ﻋﻨــﺪي« ‪ُ -‬‬ ‫ـﺪي‪ُ ،‬‬ ‫َ ْ‬ ‫وﺟـ ﱢ‬
‫ـﺰﱄ َ‬ ‫ّ‬
‫ﻋﻨﻪ‪.-‬‬
‫رﴈ اﷲُ ُ‬ ‫اﻷﺷﻌﺮي ‪َ -‬‬
‫ﱢ‬ ‫)‪ ،(٦٠٣٦‬وﻣﺴﻠﻢ )‪ (٢٧١٩‬ﻋﻦ أﰊ ﻣﻮﺳﻰ‬
‫ِ‬ ‫ِ‬
‫وﺟـﻪ‬ ‫ﺑﻌﺾ ﺣـﻮاﳾ ﻫـﺬا اﻟﻜﺘـﺎب ‪-‬ﻋـﲆ‬ ‫وﻗﻊ ﰲ‬ ‫ﺑﻴﺎن ﺣﻴﺜ ﱠﻴﺎت ﻣﺎ َ َ َ‬
‫ﺣﺴﺐ‪ُ :-‬‬ ‫اﳌﻘﺼﻮد ‪ُ ْ َ -‬‬
‫ُ‬ ‫وإﻧﲈ‬
‫ﱠ‬
‫ﻻﺳﺘﻐﻼل ُ ْ َ ِ ّ‬
‫ﻣـﺴﺘﻐﻞ‪ ،‬وردا‬ ‫ِ‬ ‫ً‬
‫ودﻓﻌﺎ‬ ‫وﺑﻴﺎﻧﺎ ‪ِ -‬ﻣﻦ ٍ‬
‫ﺟﻬﺔ‪،-‬‬ ‫ً‬ ‫ً‬
‫ﲢﺬﻳﺮا‪،‬‬ ‫ِ‬
‫اﻷﻣﺜﻠﺔ ‪-‬ﻣﻨﻪ‪-‬‬ ‫ﴐب‬ ‫اﳋﺼﻮص‪ ،-‬ﻣﻊ َ ْ ِ‬ ‫ُ‬
‫ٍ‬
‫ﻣﻀﻞ ‪-‬ﻣﻦ ﺟﻬﺔ ُأﺧﺮى‪.-‬‬ ‫ِ‬ ‫ِ‬
‫ﻫﻮى ُ ّ‬ ‫ﻷي‬
‫ً‬ ‫ﱢ‬
‫وﺑﻌﺪ ﻫﺬا اﻟﺒﻴﺎن ُ‬
‫أﻗﻮل‪:‬‬
‫ﺑﻌـﻀﺎ أو ُﻛـﻼ‪ ،-‬أو ِ‬ ‫ِ‬ ‫أﻟﺒﺘﺔ‪ -‬ﻣﻦ ِ‬
‫رﺿـﺎي ﻋﻨﻬـﺎ‪ ،‬أو‬
‫َ‬ ‫ً‬ ‫اﻟﺘﻌﻠﻴﻘـﺎت ‪-‬‬ ‫إﱄ ﻫﺬه‬
‫ﻳﻨﺴﺐ ﱠ‬
‫ُ‬ ‫أﺳﺎﻣﺢ ‪ َ ْ -‬ﱠ َ َ‬
‫ُ‬ ‫ﱢإﲏ ﻻ‬
‫ﻳﺸﻜﻚ ﰊ ‪ِ -‬‬
‫ﺑﺴﺒﺒﻬﺎ‪!-‬‬ ‫َُ ﱢ ُ‬
‫ﻓـﺎﳌﺮﺟﻮ ِ ﱠﳑـﻦ َ َ َ‬
‫وﺟـﺪ ‪-‬أو‬ ‫ُ ﱡ‬ ‫أﺧﺮ ِﻣﻦ ذﻟـﻚ؛‬
‫أﺷﻴﺎء ُ َ ُ‬
‫ُ‬ ‫ﻳﻮﺟﺪ ﰲ ُ ُ ِ‬
‫ﻛﺘﺒﻲ‬ ‫ﻏﲑﻫﺎ‪ ،‬وﻗﺪ ُ ْ َ ُ‬‫أﺧﻄﺊ ﰲ ِ‬ ‫ِ‬
‫ﻧﻌﻢ؛ ﻗﺪ ُ ْ ُ‬
‫ﻳﻈﻬﺮ ﱄ ِﻣـﻦ ﺧﻄـﺄ ﻛـﺬﻟﻚ‬ ‫ُ‬ ‫ﻋﲈ‬
‫راﺟﻊ ﱠ‬
‫ٌ‬ ‫ﺑﺤﻤﺪ اﷲ‪-‬‬ ‫ِ‬ ‫وإﲏ ‪-‬‬ ‫ﻳﻨﺒﻬﻨﻲ ﻋﲆ ذﻟﻚ‪ ،‬ﱢ‬ ‫أن ِ‬ ‫ﳚﺪ‪ِ ً -‬‬
‫ﺷﻴﺌﺎ ﻣﻦ ذﻟﻚ‪ ْ :‬ﱢ َ‬ ‫ُ‬
‫‪-‬ﰲ ﺣﻴﺎﰐ وﺑﻌﺪ ﳑﺎﰐ‪.-‬‬
 ‫‪١٦٢‬‬

‫ِ‬
‫اﻟﻄﺮﻳﻘﺔ ُ ْ َ‬ ‫وﻟﻨﻨﻈﺮ ‪ً ِ -‬‬
‫ﻟﻠﺘﻌﺎﻣﻞ ﻣﻊ‬
‫اﻟﻴﻮم!‪ُ ّ -‬‬
‫َ‬ ‫ﺟﻮدﻫﺎ‬
‫ﻋﺰ ُو ُ ُ‬
‫اﳌﺜﲆ ‪-‬واﻟﺘﻲ ﱠ‬ ‫ﺧﺘﺎﻣﺎ‪ -‬إﱃ‬ ‫َْْ ُْ‬
‫ُ‬
‫أﺧﻄﺄوا ‪ -‬وﻟﻮ ﰲ ﺑﺎب اﻟﻌﻘﻴﺪة‪:-‬‬ ‫أﻫﻞ ﱠ ِ‬
‫اﻟﺴﻨﺔ إذا‬
‫ﱡ‬
‫ﱠ ِ‬
‫اﻟﻌﻼﻣﺔ ُ َ َ ﱢ ِ‬
‫اﳌﺘﻔﻨﻦ ﺻﺎﻟﺢ ﺑﻦ ﻋﺒﺪ اﻟﻌﺰﻳـﺰ‬ ‫ِ‬
‫اﻟﺼﺪﻳﻖ اﻷﻧﻴﻖ اﻟﺸﻴﺦ‬
‫ﻗﺎل ﻣﻌﺎﱄ اﻷخ ﱠ‬
‫ِ‬
‫ﻧﺼﻪ‪:-‬‬‫وﻣﺴﺎﻳﺮة اﻷﻫﻮاء« ‪-‬ﻣﺎ َ ﱡ‬
‫اﻟﴩع ُ َ‬ ‫آل اﻟﺸﻴﺦ ﰲ ﳏﺎﴐﺗﻪ »اﻟﻔﺘﻮى ﺑﲔ ُﻣﻄﺎﺑﻘﺔ ﱠ ْ‬
‫ً‬
‫ﻣﺘﻌﻠﻘـﺔ ﺑﻌـﺎﱂٍ ﻣـﻦ أﻫـﻞ‬ ‫ُ‬
‫اﳌﺴﺄﻟﺔ‬ ‫ً‬
‫ﻣﺘﻌﻠﻘﺔ ﺑﺎﻟﻌﻘﺎﺋﺪ‪ ،‬أو ﻛﺎﻧﺖ‬ ‫ُ‬
‫ﳌﺴﺄﻟﺔ‬ ‫»إذا ﻛﺎﻧﺖ ا‬
‫اﻷﻣـﺮ‬
‫ُ‬ ‫اﻟﻨﻈﺮ ﻓﻴﲈ ُ‬
‫ﻳﺆول إﻟﻴـﻪ‬ ‫ُ‬ ‫ﳚﺐ‬ ‫اﻟﻌﻠﻢ ﰲ اﻟﻔﺘﻮى ‪-‬ﰲ ٍ‬
‫أﻣﺮ ﻣﻦ اﻷﻣﻮر‪-‬؛ ﻓﺈﻧﻪ ﻫﻨﺎ ُ‬
‫ﻣﻦ اﳌﺼﺎﻟﺢ‪ ،‬ودﻓﻊ اﳌﻔﺎﺳﺪ‪.‬‬
‫ِ‬
‫اﻟﺪﻋﻮة ‪-‬رﲪﻬﻢ اﷲ ‪-‬ﺗﻌﺎﱃ‪ -‬ﻣﻦ وﻗﺖ اﻟﺸﻴﺦ ﻋﺒﺪاﻟﺮﲪﻦ ﺑـﻦ‬ ‫وﳍﺬا ﺗﺮى َ‬
‫أﺋﻤﺔ‬
‫ﳏﻤـﺪ ﺑـﻦ إﺑـﺮاﻫﻴﻢ‪-‬‬ ‫اﻷﺋﻤﺔ اﳌﺸﻬﻮرﻳﻦ‪ ،-‬واﻟـﺸﻴﺦ ّ‬ ‫ﻋﺒﺪ اﻟﻠﻄﻴﻒ ﺑﻦ َﺣ َﺴﻦ ‪-‬أﺣﺪ ّ‬
‫ﻣﺘﻌﻠﻘﺎ )ﺑﻌﺎﱂ(‪ ،‬أو )ﺑﺈﻣـﺎم(‪ ،‬أو )ﺑﻤـﻦ ﻟـﻪ َأ َﺛـ ٌﺮ ﰲ اﻟـﺴﻨﺔ( )‪(١‬؛ ﻓـﺈﳖﻢ‬
‫ً‬ ‫اﻷﻣﺮ‬
‫إذا ﻛﺎن ُ‬
‫ﻳﺘﻮرﻋﻮن‪ ،‬وﻳﺒﺘﻌﺪون ﻋﻦ اﻟﺪﺧﻮل ﰲ ذﻟﻚ‪:‬‬
‫ﱠ‬
‫‪ -‬اﻟﺸﻴﺦ ِﺻﱢﺪﻳﻖ ﺣﺴﻦ ﺧﺎن ِ‬
‫اﻟﻘﻨﱠْﻮِﺟﻲ اﳍﻨـﺪي ‪-‬اﳌﻌـﺮوف‪ ،-‬ﻋﻨـﺪ ﻋﻠﲈﺋﻨـﺎ ﻟـﻪ‬
‫ﻛﺘﺎﺑﻪ »اﻟﺪﻳﻦ اﳋﺎﻟﺺ«‪ ،‬ﻣﻊ أﻧﻪ َﻧَﻘَﺪ اﻟﺪﻋﻮة ﰲ َ‬
‫أﻛﺜَﺮ ﻣﻦ ﻛﺘﺎب ﻟﻪ!‬ ‫وﻳَﻘﱢﺪُرون َ‬
‫ﺷﺄن)‪ُ ،(٢‬‬
‫ٌ‬

‫اﻟﻮﺻﻒ ‪َ -‬‬
‫رﻋﺎك اﷲُ‪.-‬‬ ‫َ‬ ‫ﺗﺄﻣﻞ ﻫﺬا‬ ‫)‪ (١‬ﱠ ْ‬
‫ِ‬ ‫ﻣﻜﻔـﺮي ِ ﱢ‬
‫ﻋﲆ ُ َ ﱢ ِ‬ ‫ﻛﺘﺎب »رﺟﻢ َأﻫﻞ ﱠ ِ‬ ‫اﻧﻈﺮ ِ َ‬
‫ﺣـﺴﻦ َﺧـﺎن« ‪ َ -‬ﱠ َ‬
‫ﻟﻠﻌﻼﻣـﺔ‬ ‫ﺻـﺪﻳﻖ َ َ ْ‬ ‫اﻟﺘﺤﻘﻴﻖ َ ِ َ‬
‫واﻹﻳﲈن َ َ‬ ‫ْ‬ ‫َ ْ ْ‬ ‫)‪ُ (٢‬‬
‫ﺻـﺪﻳﻖ ﺣـﺴﻦ ﺧـﺎن ِ‬
‫اﻟﻘﻨ ْ ِ‬ ‫رﲪـﻪ اﷲ‪ ،-‬وﻛﺘـﺎب »اﻟـﺴﻴﺪ ِ ﱢ‬ ‫ِ‬ ‫ِ‬
‫آراؤه‬
‫ﱠـﻮﺟﻲ‪ُ :‬‬ ‫ﺳﺤﲈن اﻟﻨ ْﱠﺠﺪي‪ُ َ َ -‬‬ ‫ﺳﻠﻴﲈن ﺑِﻦ َ ْ َ‬
‫ُ َ َْ‬
‫ﻟﻠﺪﻛﺘﻮر أﺧﱰ ﲨﺎل ﻟﻘﲈن ‪-‬ﻧﴩ‪ :‬دار اﳍﺠﺮة ‪ /‬اﻟـﺴﻌﻮدﻳﺔ‪،‬‬ ‫اﻟﺴﻠﻒ« ﱡ‬ ‫وﻣﻮﻗﻔﻪ ِﻣﻦ ﻋﻘﻴﺪة ﱠ َ‬
‫ُ‬ ‫اﻻﻋﺘﻘﺎدﻳﺔ‪،‬‬
‫اﻟﺜﻤـﺮ‪) «..‬ص‪ (١٩-٥‬ﻟـﻸخ اﻟـﺼﺪﻳﻖ اﻟـﺸﻴﺦ اﻟـﺪﻛﺘﻮر ﻋﺎﺻـﻢ ﺑـﻦ‬ ‫وﻣﻘﺪﻣﺔ ﲢﻘﻴﻖ ِ‬
‫ﻛﺘﺎﺑﻪ »ﻗﻄﻒ ّ‬ ‫ُ ﱢ‬
‫ﺣﻔﻈﻪ اﷲُ‪ ،-‬و»ﳎﻤﻮع ﻛﺘﺐ ورﺳﺎﺋﻞ اﻟﺸﻴﺦ ﲪﺪ ﺑﻦ ﻋﺘﻴﻖ« )ص‪.(٤٢-٤١‬‬
‫ُ‬ ‫ﻋﺒﺪ اﷲ اﻟﻘﺮﻳﻮﰐ ‪-‬‬
‫‪١٦٣‬‬

‫اﻟﻨﻈﺮ ﻋﻦ ذﻟﻚ‪ ،‬وﻻ ُﻳَﺼﱢﻌﺪون ﻫـﺬا‪ ،‬ﻷﺟـﻞ اﻻﻧﺘﻔـﺎع ﺑﺄﺻـﻞ‬

‫َ‬ ‫ﻟﻜﻦ‪َ ،‬ﻳ ُﻐ ﱡﻀ َ‬
‫ﻮن‬
‫ودرء اﻟﴩك‪.‬‬
‫ُ‬ ‫ﲢﻘﻴﻖ اﻟﺘﻮﺣﻴﺪ‪،‬‬
‫ُ‬ ‫اﻟﴚء‪ ،‬وﻫﻮ‬

‫‪ -‬اﻹﻣﺎم ﳏﻤﺪ ﺑﻦ إﺳﲈﻋﻴﻞ ﱠ‬

‫اﻟﺼﻨْﻌﺎﲏ ‪-‬اﳌﻌﺮوف)‪ ،-(١‬ﺻﺎﺣﺐ ﻛﺘﺎب »ُﺳُﺒﻞ‬
‫ﻛﺒـﲑة ﰲ َرﱢد اﻟﻨـﺎس‬
‫ٌ‬ ‫ﺟﻬـﻮد‬
‫ٌ‬ ‫اﻟﺴﻼم« ‪-‬وﻏﲑه‪ ،-‬ﻟﻪ ﻛﺘﺎب »ﺗﻄﻬﲑ اﻻﻋﺘﻘﺎد«‪ ،‬وﻟﻪ‬
‫واﻟﺘﻌﺼﺐ‪ ،‬وﻋﻦ اﻟﺒﺪع‪.‬‬
‫ﱡ‬ ‫واﻟﺒﻌﺪ ﻋﻦ اﻟﺘﻘﻠﻴﺪ اﳌﺬﻣﻮم‪،‬‬
‫إﱃ اﻟﺴﻨﺔ‪ُ ،‬‬
‫ﻟﻜﻦ؛ ّ‬
‫زل ﰲ ﺑﻌﺾ اﳌﺴﺎﺋﻞ‪ ،‬وﻣﻨﻬﺎ‪ :‬ﻣﺎ ُﻳﻨﺴﺐ إﻟﻴﻪ ﰲ ﻗﺼﻴﺪﺗﻪ اﳌـﺸﻬﻮرة‪ َ ،‬ﱠ‬
‫ﻟــﲈ‬
‫أﺛﻨﻰ ﻋﲆ اﻟﺪﻋﻮة‪ ،‬ﻗﻴﻞ‪ :‬إﻧﻪ رﺟﻊ ﻋﻦ ﻗﺼﻴﺪﺗﻪ ﺗﻠﻚ ﺑﺄﺧﺮى! ﻳﻘﻮل ﻓﻴﻬﺎ‪:‬‬

‫ﻗﻠﺖ ﰲ اﻟﻨﱠ ْﺠـﺪي‬

‫رﺟﻌﺖ ﻋﻦ اﻟﻘﻮل اﻟﺬي ﻗﺪ ُ‬
‫ُ‬ ‫»‬

‫‪«.....................................‬‬
‫)‪(٢‬‬

‫ﻳﻌﻨﻲ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ اﻟﻮﻫﺎب اﻟﻨﺠﺪي!‬

‫وﺗﻨـﺴﺐ ﻻﺑﻨـﻪ‬
‫ﺗﻨـﺴﺐ ﻟـﻪ ‪َ ُ -‬‬
‫أرﺑـﺎب اﻟﺒـﺪع‪ ،‬وﻫـﻲ ُ َ‬
‫ُ‬ ‫اﻟﻘـﺼﻴﺪة‬
‫َ‬ ‫وﻳﺄﺧـﺬ ﻫـﺬه‬
‫ﻣﺆﻳﺪا ﻟﻠﺪﻋﻮة‪ ،‬ﻟﻜﻨﻪ رﺟﻊ!!‬
‫إﺑﺮاﻫﻴﻢ‪ ،-‬وﻳﻨﴩوﳖﺎ ﻋﲆ أن اﻟﺼﻨﻌﺎﲏ ﻛﺎن ً‬

‫ﻣﻌﺮوف)‪ ،(٣‬وﻣﻊ‬
‫ٌ‬ ‫أﻳﻀﺎ‪-‬‬
‫ﻣﻘﺎﻣُﻪ ‪ً -‬‬ ‫‪ -‬واﻟﺸﻮﻛﺎﲏ ‪ً -‬‬
‫أﻳﻀﺎ ‪-‬رﲪﻪ اﷲ ‪-‬ﺗﻌﺎﱃ‪ُ :-‬‬
‫ِ‬
‫اﻟﺴﻠﻔﻴﺔ ﻋﻨﺪ اﻷﻣﲑ ﱠ ِ‬
‫ْﻌﺎﲏ« ﻟﻠﺪﻛﺘﻮر إﺑﺮاﻫﻴﻢ ﻫـﻼل ‪ -‬ﻧـﴩ‪ :‬دار‬
‫اﻟﺼﻨ ّ‬ ‫اﻟﻮﺟﻬﺔ ﱠ َ ﱠ‬ ‫)‪ُ (١‬‬
‫اﻧﻈﺮ ﻛﺘﺎب » ُ‬
‫اﻟﻨﻬﻀﺔ اﻟﻌﺮﺑﻴﺔ‪ /‬ﻣﴫ‪.‬‬
‫ﻟﻠﺒﺴﺎم‪.‬‬ ‫)‪ُ (٢‬‬
‫اﻧﻈﺮ »ﻋﻠﲈء ﻧﺠﺪ« )‪ (٩٤٨/٣‬ﱠ‬
‫)‪ُ (٣‬‬
‫اﻧﻈﺮ ﻛﺘﺎب »ﻣﻨﻬﺞ اﻹﻣﺎم اﻟﺸﻮﻛﺎﲏ ﰲ اﻟﻌﻘﻴﺪة« ﻟﻠﺪﻛﺘﻮر ﻋﺒﺪ اﷲ ﻧﻮﻣﺴﻮك ‪ -‬ﻧﴩ‪ :‬ﻣﻜﺘﺒـﺔ‬
‫=‬ ‫دار اﻟﻘﻠﻢ واﻟﻜﺘﺎب‪ /‬اﻟﺴﻌﻮدﻳﺔ‪.‬‬
 ‫‪١٦٤‬‬
‫‪..............................................................................‬‬
‫ٍ‬
‫راﺋﻌـﺔ ُ َ ﱢ ُ‬ ‫ٍ‬ ‫ٍ‬ ‫ِ‬
‫اﳌـﻨﻬﺞ‬
‫َ‬ ‫ﲤﺜـﻞ‬ ‫راﻗﻴـﺔ‬ ‫ﻛﻠﻤـﺔ‬ ‫وﻗﻔﺖ ﻟﻪ ﻋﲆ‬
‫ُ‬ ‫اﻹﻣﺎم ﱠ ْ ﱡ‬
‫اﻟﺸﻮﻛﺎﲏ ‪ُ -‬‬
‫رﲪﻪ اﷲُ‪-‬؛ ﻓﻘﺪ‬ ‫ُ‬ ‫= وإذ ﻗﺪ ُ َ‬
‫ذﻛﺮ‬
‫اﻟﻈﻦ ‪-‬ﺿﻤﻦ ﺿﻮاﺑﻂ اﻟﴩع اﳊﻜﻴﻢ‪...-‬‬ ‫اﻟﻌﻠﻤﻲ اﻟﺼﺎﰲ ﰲ اﺣﺘﲈل اﳌﻌﺎذﻳﺮ‪ ،‬وﻓﺘﺢ ﺑﺎب ُﺣﺴﻦ ﱠ ّ‬
‫ﱠ‬
‫اﺳﺘﻄﺮادا‪َ -‬‬
‫ﺣﺎل اﺑﻦ‬ ‫ً‬ ‫ﻃﺒﻊ دﻣﺸﻖ(‪-‬‬ ‫رﲪﻪ اﷲُ‪ -‬ﰲ »اﻟﺒﺪر اﻟﻄﺎﻟﻊ« )ص‪ْ َ /٥٥٨-٥٥٦‬‬ ‫ﻓﻘﺪ ذﻛﺮ ‪ُ -‬‬
‫اﻟﻐﻼة اﳌﻌﺮوﻓﲔ‪ ،-‬وذﻛﺮ ِ ْ ً‬
‫ﺷﻌﺮا ﰲ ﺗﻜﻔﲑﻫﻢ‪ ،‬ﺛﻢ ﻗﺎل‪:‬‬ ‫ﺳﺒﻌﲔ‪ ،‬واﻟﺘﻠﻤﺴﺎﲏ‪ ،‬واﺑﻦ ﻋﺮﰊ ‪ -‬اﻟﺼﻮﻓﻴﺔ ُ‬
‫ﻋﻨﻔﻮان اﻟﺸﺒﺎب!‬‫ﲢﺮﻳﺮ ﻫﺬا اﳉﻮاب ﰲ ُ ْ ُ‬
‫ُ‬ ‫وﻛﺎن‬
‫وأﻓﻌـﺎﳍﻢ ُﳐ ِ ً‬
‫ﺎﻟﻔـﺎ ﳍـﺬه‬ ‫ِ‬ ‫ِ‬
‫أﻗـﻮاﳍﻢ‬ ‫ﻛـﻞ ﻣـﺎ ﻛـﺎن ِﻣـﻦ‬
‫وأﺗﱪأ ِﻣﻦ ُ ﱢ‬
‫ﱠ‬ ‫ﺣﺎل ﻫﺆﻻء‪،‬‬ ‫أﺗﻮﻗﻒ ﰲ ِ‬
‫وأﻧﺎ اﻵن َ َ ﱠ ُ‬
‫ِ‬
‫ﻛﻨﻬﺎرﻫﺎ«‪.‬‬ ‫ﻟﻴﻠﻬﺎ‬ ‫ِ‬
‫اﻟﻮاﺿﺤﺔ اﻟﺘﻲ » ُ‬ ‫ِ‬
‫اﻟﺒﻴﻀﺎء‬ ‫اﻟﴩﻳﻌﺔ‬
‫أﻣﺮه ِﻣﻦ أﻫﻞ اﻹﺳﻼم‪.‬‬‫ﻇﺎﻫﺮ ِ‬
‫ِ‬ ‫ِ‬
‫ﺑﺘﻜﻔﲑ َﻣﻦ ﺻﺎر ﰲ‬ ‫وﱂ ﱠ ْ ِ‬
‫ﻳﺘﻌﺒﺪﲏ اﷲُ‬
‫ُ‬ ‫ﻧﻘﻞ ﻋﻨﻬﻢ ِﻣﻦ اﻟﻜﻠﲈ ِ‬ ‫ﻛﺘﺒﻬﻢ ‪-‬وﻣﺎ ُ ِ َ‬ ‫اﳌﺮاد ﺑﲈ ﰲ ُ ُ ِ‬
‫واﳌﺪﻟﻮل‬ ‫اﻟﻈﺎﻫﺮ‪،‬‬
‫ُ‬ ‫ت اﳌﺴﺘﻨﻜﺮة ‪ -‬اﳌﻌﻨﻰ‬ ‫أن ُ َ‬ ‫وﻫﺐ ﱠ‬‫َ ْ‬
‫ﻳﺘﺐ ﻋﻨﻪ؟!‬ ‫أن َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻗﺎض ﻋﲆ ﻗﺎﺋﻠﻪ ُ ْ ِ‬ ‫ٍ‬
‫ﻗﺎﺋﻠﻪ ﱂ َ ُ ْ‬ ‫اﻟﴫاح‪ ،‬ﻓﻤﻦ أﻳﻦ ﻟﻨﺎ ﱠ‬ ‫واﻟﻀﻼل ﱡ‬ ‫اﻟﺒﻮاح‪ ،‬ﱠ‬ ‫ﺑﺎﻟﻜﻔﺮ َ َ‬ ‫اﻟﻌﺮﰊ‪ ،‬وأﻧﻪ‬
‫ﱡ‬
‫ﻳﻜـﻦ‬ ‫ِ‬ ‫ِ‬
‫ﻳﻌﺎﻟﺞ ﻓﻴﻪ ﺳﻜﺮات اﳌﻮت‪ -‬ﱂ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻣﴫه‪ -‬ﺑﻞ ﰲ ِ‬ ‫ِ‬
‫ﻋﴫه ‪-‬ﺑﻞ ﰲ ْ ِ‬ ‫ِ‬ ‫وﻧﺤﻦ ﻟﻮ ُﻛﻨﱠﺎ ﰲ‬
‫ْ‬ ‫ﻣﻨﺰﻟﻪ اﻟﺬي ُ ُ‬
‫ِ‬ ‫ِ‬
‫ﺑﻤﺠـﺮد ﻋﻘـﺪ اﻟﻘﻠـﺐ ﻣـﺎ ﱂ ُ َ‬ ‫ِ‬ ‫ﺗﻘﻊ ِﻣﻦ‬ ‫اﻟﺘﻮﺑﺔ ٌ‬ ‫ﺑﻌﺪم ﱠ ِ‬ ‫ﻟﻨﺎ إﱃ َ ْ‬
‫ﺑـﺎﳌﻮت!؟‬ ‫ﻳﻐﺮﻏـﺮ‬ ‫ﱠ‬ ‫اﻟﻌﺒـﺪ‬ ‫ﺳﺒﻴﻞ؛ ﻷﳖﺎ ُ‬ ‫اﻟﻘﻄ ِﻊ ِ ْ َ‬
‫ﻋﺪة ِﻣﺌﲔ؟!‬ ‫ﻓﻜﻴﻒ وﺑﻴﻨﻨﺎ وﺑﻴﻨﻬﻢ ِﻣﻦ اﻟﺴﻨﲔ ِ ﱠ ُ‬
‫ﻇﻬﻮرﻧـﺎ ُ ِ‬ ‫ذﻧﻮﺑﻨـﺎ اﻟﺘـﻲ ﻗـﺪ َ ْ‬ ‫ﻟـﻤﻦ ﻟﻪ ﻫﺪاﻳﺔ‪ ،‬وﰲ ُ ِ‬ ‫ٌ ِ‬
‫أﻋﻈـﻢ‬
‫ُ‬ ‫ﻟﻘﻠﻮﺑﻨـﺎ‬ ‫أﺛﻘﻠـﺖ ُ َ‬ ‫ﻛﻔﺎﻳﺔ َ‬ ‫وﰲ ﻫﺬه اﻹﺷﺎرة‬
‫ﺗﺮﻛﻪ ﻣﺎ ﻻ ِ‬ ‫ِ‬ ‫ِ‬ ‫ُ ٍَْ‬
‫ﻳﻌﻨﻴﻪ«‪.‬‬‫َْ‬ ‫ﻋﻴﻮﺑﻪ«‪ ،‬و»ﻣﻦ ُﺣﺴﻦ إﺳﻼم اﳌﺮء ُ ُ‬ ‫ﺷﻐﻠﺔ‪ ،‬و»ُﻃﻮﺑﻰ َﳌﻦ َ َ َ ْ ُ‬
‫ﺷﻐﻠﺘﻪ ُ ُ ُ‬
‫ﻇﻬﺮﻫﺎ! وﻗﻌـﺪت‬ ‫ِ‬ ‫ﻓﺎﻟﺮاﺣﻠﺔ اﻟﺘﻲ ﻗﺪ ُ ﱢ َ ْ‬ ‫ُ‬
‫زﻳﺎدة ﻋﻠﻴﻪ اﻧﻘﻄﻊ ُ‬‫ٌ‬ ‫وﺿﻊ ﻋﻠﻴﻬﺎ‬‫ﺗﻨﻮء ﺑﻪ إذا ُ َ‬ ‫ﺗﻜﺎد ُ‬ ‫ﲪﻠﺖ ﻣﺎ ﻻ ُ‬
‫وﺻﻮل اﳌﻨﺰل!‬ ‫ِ‬ ‫ِ‬
‫اﻟﻄﺮﻳﻖ ﻗﺒﻞ‬ ‫ﻋﲆ‬
‫ـﻀﻼ ﻋــﻦ اﳌﻘﻄــﻮ ِع‬ ‫ـﻼﻣﻬﻢ ‪-‬ﻓـ ً‬ ‫ـﺮاض اﳌــﺸﻜﻮ ِك ﰲ إﺳـ ِ‬ ‫ِ‬ ‫ـﺐ أﻋـ‬ ‫ـﺐ ﻋــﲆ ﺛﻠـ ِ‬ ‫أن ﱠ َ ﱡ‬ ‫وﺑــﻼ ﺷـ ّ‬
‫اﻟﺘﻮﺛـ َ‬ ‫ـﻚ ﱠ‬
‫ُ‬ ‫اﻟﻈﻦ‪َ َ َ ،‬‬ ‫ِ‬
‫ﺳـﺤﺎﺋﺐ اﻟـﺸﻜﻮك‪،‬‬ ‫ُ‬ ‫اﳊﺪﻳﺚ‪ ،‬ﱠ َ ْ‬
‫وﺗﻘﺸﻌﺖ‬ ‫وﺑﻄﻞ‬ ‫ﻛﺬب ﱠ ﱡ‬ ‫ﻓﺮﺑﲈ َ‬ ‫ﺟﺮاءة ﻏﲑ ﳏﻤﻮدة‪ ،‬ﱠ‬ ‫ٌ‬ ‫ﺑﺈﺳﻼﻣﻬﻢ‪-‬‬
‫اﳊﻘﺎﺋﻖ‪.‬‬
‫ُ‬ ‫وﺣﻘﺖ‬ ‫اﻟﺪﻗﺎﺋﻖ‪ ،‬ﱠ‬
‫ُ‬ ‫اﻟﻈﻨﻮن‪ ،‬وﻃﺎﺣﺖ‬ ‫ﻇﻠﲈت ﱡ‬ ‫وﲡﻠﺖ ُ ُ ُ‬
‫ﱠ ْ‬
‫ﺑﺄن ُ ِ َ‬
‫ﳛـﺎﻓﻆ‬ ‫ﻟـﺤﻘﻴﻖ ْ‬ ‫ِ‬
‫أﺣﺒﺎﺑﻪ وذوﻳﻪ‪ٌ َ َ :‬‬ ‫وﻳﺸﺢ ﺑﲈ ﻣﻌﻪ ﻣﻦ اﳊﺴﻨﺎت ﻋﲆ‬ ‫ِ‬
‫اﳌﺮء ﻣﻦ أﺑﻴﻪ‪ َ ،‬ﱡ‬
‫ِ‬
‫ﻳﻔﺮ ُ‬
‫وإن ً ِ‬
‫ﻳﻮﻣﺎ َ ﱡ‬ ‫ﱠ‬
‫ﳜـﺮج‬ ‫اﻟﺜـﺮى ﻗﺒـﻞ ْ‬
‫أن‬ ‫ﻗﻮم ﻗﺪ ﺻﺎروا ﲢﺖ أﻃﺒﺎق ﱠ‬ ‫ﳖﺒﺎ ﺑﲔ ٍ‬ ‫ِ‬
‫اﻟﻘﻴﺎﻣﺔ َ َ ً‬ ‫ﻳﻮم‬ ‫ِ‬
‫َ‬ ‫ﻳﺪﻋﻬﺎ َ‬ ‫اﳊﺴﻨﺎت‪ ،‬وﻻ َ َ َ‬ ‫ﻓﻴﻪ ﻋﲆ‬
‫ﳏﻤﻮد ﻋﲆ ذﻟﻚ وﻻ ﻣﺄﺟﻮر!!‬ ‫ٍ‬ ‫ﺑﺪﻫﻮر! وﻫﻮ ﻏﲑ‬ ‫إﱃ ﻫﺬا اﻟﻌﺎﱂ ُ ُ‬
‫ُ‬ ‫ﻳﻔﻌﻠﻪ ِ‬
‫=‬ ‫اﻟﻌﺎﻗﻞ!!‬ ‫ﺑﻨﻔﺴﻪ‬ ‫ﻓﻬﺬا ﻣﺎ ﻻ ُ ُ‬
‫‪١٦٥‬‬
‫‪..............................................................................‬‬
‫ِ‬ ‫ِ‬ ‫ْﺜـﻞ ِ َ َ‬
‫وﻳﻨ ِ َ‬ ‫ِ‬ ‫وأﺷﺪ ِﻣﻦ ذﻟﻚ ْ‬
‫ﻛﻨﺎﻧـﺔ ﺣـﺴﻨﺎﺗﻪ ﻋـﲆ أﻋﺪاﺋـﻪ‪َ ،‬‬
‫ﻏـﲑ ﻣـﺸﻜﻮر؛‬ ‫ﻳﻨﺜﺮ ِ َ‬
‫ﺟﺮاب ﻃﺎﻋﺎﺗـﻪ‪َ ،‬‬ ‫أن ُ َ‬ ‫ﱡ‬ ‫=‬
‫ﺑﻞ ﻣﻘﻬﻮر‪..‬‬
‫اﻟﻠﲈزﻳﻦ‪.‬‬ ‫اﳉﺒﺎر‪ُ -‬‬ ‫ِ‬ ‫ِ‬ ‫وﻫﻜﺬا ُ ْ َ ُ‬
‫واﳍﲈزﻳﻦ ﱠ‬ ‫واﻟﻨﲈﻣﲔ‪ ،‬ﱠ‬ ‫ﺑﺎﳌﻐﺘﺎﺑﲔ‪ ،‬ﱠ ﱠ‬ ‫ﻳﺪي ﱠ‬ ‫ﻟﻠﺤﺴﺎب ‪-‬ﺑﲔ َ‬ ‫اﳊﻀﻮر‬ ‫ﻳﻔﻌﻞ ﻋﻨﺪ‬
‫ِ‬ ‫َْ ِ‬ ‫ﻣﻈﻠﻤﺔ ِ ْ ِ‬ ‫أن َ ْ َ َ َ‬ ‫ﺑﺎﻟﴬورة اﻟ ِ‬ ‫ِ‬ ‫ِ‬
‫اﻟﺘﻔـﺎوت ﰲ‬
‫وﳎـﺮد ﱠ ُ ُ‬ ‫ُ‬ ‫واﻟـﺪم‪،‬‬
‫ﱠ‬ ‫اﳌـﺎل‬ ‫ﻛﻤﻈﻠﻤـﺔ‬ ‫اﻟﻌﺮض َ َ‬ ‫ﺪﻳﻨﻴﺔ ﱠ‬ ‫ﻋﻠﻢ‬
‫ﻓﺈﻧﻪ ﻗﺪ ُ َ‬ ‫ﱠُ‬
‫ِ‬ ‫إﻧﺼﺎف ذﻟﻚ اﻟﴚء اﳌﺘﻔﺎوت أو ِ‬ ‫ِ‬
‫ً‬
‫ﻣﻈﻠﻤﺔ‪.‬‬ ‫ﺑﻜﻮﻧﻪ‬ ‫ﺑﻌﻀﻪ؛‬ ‫ﻋﺪم‬
‫ﻳﻮﺟﺐ َ‬‫اﳌﻈﻠﻤﺔ ﻻ ُ ِ ُ‬ ‫ﻣﻘﺪار َ ْ َ َ‬
‫ﺗﺴﻘﻂ إﻻ ِ‬
‫ﺑﻌﻔﻮه‪.‬‬ ‫ُ‬ ‫ﻵدﻣﻲ ﻻ‬ ‫ٍ‬
‫ﻣﻈﻠﻤﺔ‬ ‫وﻛﻞ‬ ‫ﻵدﻣﻲ‪ ُ ،‬ﱡ‬ ‫ٌ‬
‫ﻣﻈﻠﻤﺔ‬ ‫ِ‬
‫اﻟﺜﻼث‬ ‫واﺣﺪة ِﻣﻦ ﻫﺬه‬‫ٍ‬ ‫ﱡ‬
‫ﻓﻜﻞ‬
‫ﱟ‬ ‫ﱟ‬
‫ﻋﺮﺻﺎت اﻟﻘﻴﺎﻣﺔ‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ﻳﻌﻒ ﻋﻨﻪ ٍ‬ ‫وﻣﺎ ﱂ ْ ُ ْ َ‬
‫ﺑﺎق ﻋﲆ ﻓﺎﻋﻠﻪ ُﻳﻮاﰲ َ َ َ‬
‫ﺑﺜﻠﺐ ِ ِ ِ‬
‫ﻳﻌﻔﻮ ﻋﻨﻪ؟!‬ ‫أن َ ْ ُ َ‬
‫ﻋﺮﺿﻪ ْ‬ ‫ﻣﻴﺘﺎ َ ْ ِ ْ‬ ‫ﻇﻠﻢ ْ ً‬ ‫ﻓﻘﻞ ﱄ‪ :‬ﻛﻴﻒ ﻳﺮﺟﻮ َﻣﻦ َ َ َ‬ ‫ُ‬
‫ﻋﻦ اﻟﻨﱠﺎر؟!‬ ‫ﻳﻘﻴﻪ ِ‬ ‫اﳌﻮﻗﻒ وﻫﻮ أﺣﻮج ﻣﺎ ﻛﺎن إﱃ ﻣﺎ ِ‬ ‫ﻳﻌﻔﻮ ﰲ ﻫﺬا ِ‬ ‫وﻣﻦ ذاك اﻟﺬي َ ْ ُ‬
‫ُ‬ ‫َ ْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫اﻟﻮاﺣـﺪ‬
‫ُ‬ ‫ﻓﺈﻧﻪ ﻟﻮ ُ ْ َ‬
‫أﻟﻘـﻲ‬ ‫اﻟﺪار؛ ﱠ ُ‬ ‫اﻟﺒﴩﻳﺔ ﰲ ﻫﺬه ﱠ‬ ‫ﱠ‬ ‫اﻟﻄﺒﺎ ِع‬‫ﲡﺪه ﻣﻦ ﱢ‬ ‫ﻓﺎﻧﻈﺮ ﻣﺎ ُ ُ‬ ‫ﻋﻠﻴﻚ ﻫﺬا‪ُ :‬‬ ‫َ‬ ‫وإذا ْ َ َ َ‬
‫اﻟﺘﺒﺲ‬
‫ﺑﺄﻣـﻪ أو ِ ِ‬ ‫ﺑﺄﺑﻴـﻪ أو ُ ِ‬ ‫ِ‬ ‫أﻣﻜﻨَـﻪ ْ ِ‬ ‫ﻧﺎر ﻣﻦ ِ ِ‬ ‫ﱠﻮع اﻹﻧﺴﺎﲏ إﱃ ٍ‬ ‫ِﻣﻦ ﻫﺬا اﻟﻨ ِ‬
‫ﺑﺎﺑﻨـﻪ أو‬ ‫ﱢ‬ ‫ﻳﺘﻘﻴﻬـﺎ‬ ‫أن َ ﱠ َ‬ ‫اﻟـﺪﻧﻴﺎ‪ ،‬أو َ ُ‬ ‫ﻧﻴـﺎر ﻫـﺬه ﱡ ْ‬ ‫ﱢ‬
‫ﺷﻴﺌﺎ؟!‬ ‫ﱢﺴﺒﺔ إﻟﻴﻬﺎ ً‬ ‫اﻟﺪﻧﻴﺎ ﺑﺎﻟﻨ ِ‬ ‫ﻧﺎر ﻫﺬه ﱡ‬ ‫ِ‬ ‫ﻟﻔﻌﻞ؛ ﻓﻜﻴﻒ ِ‬ ‫ﺑﺤﺒﻴﺒﻪ‪َ َ َ َ :‬‬ ‫ِِ‬
‫ﺑﻨﺎر اﻵﺧﺮة اﻟﺘﻲ ﻟﻴﺴﺖ ُ‬
‫ً‬ ‫ً‬ ‫ِ‬ ‫ﻧﻈﺮ ِ‬ ‫ِ‬ ‫ِ‬
‫وأﻣـﻲ‬
‫ﻻﻏﺘﺒـﺖ أﰊ ﱢ‬‫أﺣـﺪا ْ َ ْ ُ‬ ‫ﻣﻐﺘﺎﺑـﺎ‬ ‫ﻛﻨـﺖ ُ‬
‫ُ‬ ‫اﳊﻘﻴﻘﺔ‪ :‬ﻟﻮ‬ ‫ﺑﻌﲔ‬ ‫ﻣﻦ َ َ َ‬ ‫ﺑﻌﺾ َ ْ‬ ‫اﳊﻴﺜﻴﺔ ﻗﺎل ُ‬ ‫ﱠ‬ ‫وﻣﻦ ﻫﺬه‬
‫ﻣﻨﻲ َ ْ ً‬
‫ﻗﴪا‪.‬‬ ‫ﺗﺆﺧﺬ ﱢ‬ ‫أﺣﻖ َ َ ِ‬
‫ﺑﺤﺴﻨﺎﰐ اﻟﺘﻲ ُ ْ َ‬ ‫ﻷﳖﲈ ﱡ‬
‫ﱠُ‬
‫اﻟﻜﻼم!‬
‫َ‬ ‫أﺣﺴﻦ ﻫﺬا‬
‫َ‬ ‫وﻣﺎ‬
‫ﺣـﺪ‬ ‫ﺑـﻼء ِ ً‬
‫وﻋﻘﺎﺑـﺎ ﻣـﺎ ﺑﻠـﻎ ﻣﻨﻬـﺎ إﱃ ﱢ‬ ‫ً‬ ‫وأﻛﺜﺮﻫﺎ‬
‫َ‬ ‫وأﴍﻫﺎ‬‫ﱠ‬ ‫وأﴐﻫﺎ‬
‫ﱠ‬
‫أﻧﻮاع ِ ِ‬
‫اﻟﻐﻴﺒﺔ‬ ‫ِ‬ ‫أﺷﺪ‬
‫أن ﱠ‬ ‫رﻳﺐ ﱠ‬ ‫وﻻ َ ْ َ‬
‫وﺳﺒﺎﺑﻪ ِ ْ ٌ‬
‫ﻓﺴﻖ‪.‬‬ ‫َُ‬
‫ﻓﺎﻋﻠﻪ‪ِ ،‬‬‫راﺟﻊ ﻋﲆ ِ‬
‫ٌ‬ ‫ﻛﻔﺮ‪ْ َ ،‬‬
‫وﻟﻌﻨ َُﻪ‬ ‫ِ‬
‫اﳌﺆﻣﻦ ُ ْ ٌ‬ ‫ﺗﻜﻔﲑ‬
‫َ‬ ‫ﺻﺢ ﱠ‬
‫أن‬ ‫ﻓﺈﻧﻪ ﻗﺪ ﱠ‬ ‫واﻟﻠﻌﻦ؛ ﱠ ُ‬ ‫ِ‬
‫اﻟﺘﻜﻔﲑ ﱠ ْ ِ‬
‫ﺟﻬﺔ اﷲ ‪َ ُ -‬‬
‫ﺳﺒﺤﺎﻧﻪ‪.-‬‬ ‫ﻋﻘﻮﺑﺔ ِﻣﻦ ِ َ ِ‬
‫وﻫﺬه ُ ٌ‬
‫واﻟﺴﺒﺎب‪.‬‬ ‫اﳌﻜﻔﺮ ﱠ ِ ِ‬
‫واﻟﻼﻋﻦ ﱠ ﱠ ِ‬ ‫ﻇﻬﺮ ُ َ ﱢ ِ‬
‫ﺑﺎﻗﻴﺔ ﻋﲆ ِ‬ ‫ﺐ‪ُ ُ َ َ ْ َ َ :‬‬
‫ﻓﻤﻈﻠﻤﺘﻪ ٌ‬ ‫واﻟﺴ ﱡ‬ ‫اﻟﺘﻜﻔﲑ ﱠ ْ ُ‬
‫واﻟﻠﻌﻦ ﱠ‬
‫ِ‬
‫وﻗﻊ ﻟﻪ ﱠ ْ ُ‬ ‫وأﻣﺎ َﻣﻦ َ َ َ‬
‫ﱠ‬
‫ِ‬ ‫واﻟﺴﺎب ِ ً‬ ‫ِ‬
‫واﻟﻼﻋﻦ َ ْ ُ ً‬ ‫اﳌﻜﻔﺮ ِ ً‬
‫ﻋﻘﻮﺑﺘـﻪ؛‬ ‫ﺣـﺪ‬ ‫ﻓﺎﺳﻘﺎ‪ ،‬وﱂ ُ ْ‬
‫ﻳﻜﻦ ذﻟﻚ ﱠ‬ ‫ﻣﻠﻌﻮﻧﺎ‪ ،‬ﱠ ﱡ‬ ‫ﻛﺎﻓﺮا‪ ،‬ﱠ ُ‬ ‫ﺻﺎر ُ َ ﱢ ُ‬
‫ﻓﺎﻧﻈﺮ ﻛﻴﻒ َ‬ ‫ُْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺑﻌﺮﺻﺎت اﳌﺤـﴩ؛ ُ َ ِ‬
‫ِ‬
‫ﺑﻤﻘـﺪار‬ ‫ﺳـﻴﺌﺎﺗﻪ‪-‬‬
‫ﻳـﻀﻊ ﻋﻠﻴـﻪ ﻣـﻦ ﱢ‬
‫ﻟﻴﺄﺧـﺬ ﻣـﻦ ﺣـﺴﻨﺎﺗﻪ ‪-‬أو َ َ َ‬ ‫ﻳﻨﺘﻈﺮ ِ َ َ َ‬
‫ُ‬ ‫ﻏﺮﻳﻤﻪ‬
‫ُُ‬ ‫ﺑﻞ‬
‫ِ‬
‫اﳌﻈﻠﻤﺔ‪.‬‬ ‫ﺗﻠﻚ‬
‫ﳖـﻰ ﰲ=‬ ‫ِ‬
‫ﳐﺎﻟﻔـﺔ اﻟﻨ ْ ِ‬ ‫ُ‬ ‫ﺑﺪ ِﻣﻦ ٍ‬
‫ﱠﻬـﻲ؛ ﻷن اﷲَ ﻗـﺪ َ َ‬ ‫اﻟﻌﻘﻮﺑﺔ ﻋﲆ‬ ‫ﳾء ﻏﲑ ذﻟﻚ‪ ،‬وﻫﻮ‬ ‫وﻣﻊ ذﻟﻚ‪ :‬ﻓﻼ ُ ﱠ‬
‫َ َ‬
 ‫‪١٦٦‬‬

‫ﺧـﺎﻃﺊ‬
‫ٌ‬ ‫اﺟﺘﻬﺎد‬
‫ٌ‬ ‫اﻟﺘﻮﺳﻞ‪ ،‬وﻟﻪ‬
‫ﱡ‬ ‫ذﻟﻚ ﻛﺎن ﻋﻠﲈؤﻧﺎ ﻳﺮون ﻟﻠﺸﻮﻛﺎﲏ اﺟﺘﻬﺎدًا ﺧﺎﻃﺌًﺎ ﰲ‬
‫ﰲ اﻟﺼﻔﺎت‪.‬‬

‫ﺗﻔﺴﲑُه«)‪- (١‬ﰲ ﺑﻌﺾ اﻵﻳﺎت‪ -‬ﻟﻪ ٌ‬

‫ﺗﺄوﻳﻞ‪.‬‬ ‫ُ‬ ‫و»‬

‫أﻳـﻀﺎ‪ -‬ﰲ‬
‫ﻛـﻼم ‪ً -‬‬
‫ٌ‬ ‫ﺑﺎﳉﻴـﺪ‪ ،‬وﻟـﻪ‬
‫ﻛﻼم ﰲ ﻋﻤـﺮ ‪-‬رﴈ اﷲ ﻋﻨـﻪ‪ -‬ﻟـﻴﺲ ﱢ‬
‫وﻟﻪ ٌ‬
‫ﻣﻌﺎوﻳﺔ)‪- (٢‬رﴈ اﷲ ﻋﻨﻪ‪ -‬ﻟﻴﺲ ﺑﺎﳉﻴﺪ‪ ،‬ﻟﻜﻦ اﻟﻌﻠﲈء ﻻ ﻳﺬﻛﺮون ذﻟﻚ‪.‬‬

‫وأﻟــﻒ اﻟــﺸﻴﺦ ُﺳـَﻠﻴﲈن ﺑــﻦ َﺳـ ْﺤﲈن ‪-‬رﲪــﻪ اﷲ‪ -‬ﻛﺘــﺎب »ﺗﱪﺋــﺔ اﻟــﺸﻴﺨﲔ‬
‫ﱠ‬
‫اﻟﺸﻮﻛﺎﲏ‪.-‬‬
‫ﱠ‬ ‫واﻹﻣﺎم‬
‫َ‬ ‫اﻟﺼﻨﻌﺎﲏ‪،‬‬
‫ﱠ‬ ‫اﻹﻣﺎم‬
‫َ‬ ‫اﻹﻣﺎﻣﲔ« ‪-‬ﻳﻌﻨﻲ ﲠﲈ‪:‬‬

‫وﻫﺬا ﳌﺎذا؟ ﳌﺎذا ﻓﻌﻞ ذﻟﻚ؟‬

‫اﻟﺴﱠﻨُﺔ‪.‬‬
‫اﻟﻌﻠﲈء ﻫﻮ‪ :‬ﱡ‬
‫ُ‬ ‫َ‬
‫اﻷﺻﻞ اﻟﺬي َﻳﺒﻨﻲ ﻋﻠﻴﻪ ﻫﺆﻻء‬ ‫ﻷن‬

‫اﳌﺤـﺮم‬ ‫ُ‬
‫وﻓﺎﻋـﻞ‬ ‫ﳏﺮم‪،‬‬ ‫ﱠﻬﻲ ُ‬
‫ﻓﺎﻋﻞ ﱢ ٍ‬ ‫وﳐﺎﻟﻒ اﻟﻨ ْ ِ‬
‫ُ‬ ‫ِ‬
‫أﻗﺴﺎﻣﻬﺎ‪،‬‬ ‫ِ‬
‫ﺑﺠﻤﻴﻊ‬ ‫ِ‬
‫اﻟﻐﻴﺒﺔ‬ ‫ِ‬
‫رﺳﻮﻟﻪ ﻋﻦ‬ ‫ِ‬
‫ﻟﺴﺎن‬ ‫= ِ‬
‫ﻛﺘﺎﺑﻪ‪ ،‬وﻋﲆ‬
‫ّ‬
‫ُ َ ٌ‬
‫ﻣﻌﺎﻗﺐ ﻋﻠﻴﻪ‪.‬‬
‫ﺣﺴﻦ ِ ِ‬
‫اﳋﺘﺎم«‪.‬‬ ‫ً ِ‬
‫ﺳﺎﺋﻼ ﻣﻦ اﷲ ُ َ‬ ‫ِ‬
‫اﻟﻜﻼم‪،‬‬ ‫اﻟﻘﻠﻢ‪ ،‬ﺛﻢ ُ ْ ِ ُ‬
‫أﺣﺠﻢ ﻋﻦ‬ ‫ُ‬ ‫ﺟﺮى ﺑﻪ‬ ‫ِ‬ ‫وﻫﺬا ِ ٌ ِ‬
‫ﻋﺎرض ﻣﻦ اﻟﻘﻮل َ َ‬
‫ٌ‬
‫ﻣﺘﺪاول‪.-‬‬ ‫ﻣﻄﺒﻮع ُ‬
‫ٌ‬ ‫اﳌﺸﻬﻮر ﺑـ»ﻓﺘﺢ اﻟﻘﺪﻳﺮ« ‪-‬‬
‫ُ‬ ‫)‪ (١‬وﻫﻮ‬
‫اﻟﻮﱄ«‬
‫اﻟﻮﱄ ﻋﲆ ﺣﺪﻳﺚ ّ‬ ‫ﻗﻄﺮ ِ ّ‬ ‫وﺗﻌﻈﻴﻤﻪ ﳍﻢ‪ -‬ﰲ‪ْ َ » :‬‬
‫َ‬ ‫رﲪﻪ اﷲ‪ِ -‬ﻣﻦ اﻟﺼﺤﺎﺑﺔ ‪-‬‬ ‫اﻧﻈﺮ َ‬
‫ﻣﻮﻗﻔﻪ ‪ُ -‬‬ ‫)‪ُ (٢‬‬
‫)ص‪ ،(٢٩٢‬و»أدب اﻟﻄﻠﺐ« )ص‪ ،(٩٦‬و»اﻟﺒﺪر اﻟﻄﺎﻟﻊ« )‪.(٢٣٥-٢٢٣/١‬‬
‫ﺣـﺪ‬ ‫ﻃﺒﻌﺎت ِ‬
‫ﻛﺘﺎﺑﻪ »ﻧﻴﻞ اﻷوﻃﺎر« ‪-‬اﻟﺘﺠﺎرﻳﺔ!‪ -‬ﰲ )ﻛﺘﺎب اﳊـﺪود ‪ -‬أﺑـﻮاب ّ‬ ‫ورد ﰲ ِ‬
‫أﻛﺜﺮ َ َ َ‬ ‫وﻣﺎ َ َ َ‬
‫ﺷﺎرب اﳋﻤﺮ‪ :‬اﻟﺒﺎب اﻟﺴﺎدس(‪ِ :‬ﻣﻦ ﻟﻌﻦ ُﻣﻌﺎوﻳﺔ ووﻟﺪه ﻳﺰﻳﺪ‪ٌ :‬‬
‫ﺑﺎﻃﻞ!!‬
‫وﺣﺪه‪.-‬‬ ‫ﻀﻞ ﷲ‪َ -‬‬ ‫اﳌﻮﺛﻘﺔ ‪-‬واﻟﻔ ُ‬ ‫إذ ﻻ َ‬
‫أﺻﻞ ﻟﻪ ﰲ اﻟﻨ َﱡﺴﺦ اﳌﺨﻄﻮﻃﺔ اﻷﺻﻴﻠﺔ ﱠ‬
‫ﻋﻠﻖ ﻋﻠﻴـﻪ ِﻣـﻦ »اﻟﻨ ْﱠﻴـﻞ« )‪- ٤٢٦/١٣‬‬
‫ﺣﻼق ﻓﻴﲈ ﱠ‬‫اﻷخ ﳏﻤﺪ ُﺻﺒﺤﻲ ﱠ‬ ‫ﺑﲔ ذﻟﻚ ‪ َ ُ -‬ﱠ ً‬
‫ﳏﻘﻘﺎ‪ُ -‬‬ ‫وﻗﺪ ﱠ َ‬
‫ﻓﺠﺰاه اﷲُ ً‬
‫ﺧﲑا‪.‬‬ ‫ُ‬ ‫ﻧﴩ دار اﺑﻦ اﳉﻮزي(؛‬
‫‪١٦٧‬‬

‫ﻓﻬﺆﻻء ﻣﺎ ﺧﺎﻟﻔﻮﻧﺎ ﰲ أﺻﻞ اﻻﻋﺘﻘﺎد‪ ،‬وﻣﺎ ﺧﺎﻟﻔﻮﻧﺎ ﰲ اﻟﺘﻮﺣﻴﺪ‪ ،‬وﻻ ﺧﺎﻟﻔﻮﻧـﺎ‬

‫َ‬
‫ﻣﺴﺎﺋﻞ‪.‬‬ ‫ﰲ ُﻧﴫة اﻟﺴﻨﺔ‪ ،‬وﻻ ﺧﺎﻟﻔﻮﻧﺎ ﰲ َرّد اﻟﺒﺪع)‪ ،(١‬وإﻧﲈ اﺟﺘﻬﺪوا‪ ،‬ﻓﺄﺧﻄﺄوا ﰲ‬

‫ﺗـﱰ ُك‬
‫ﺒﻊ ‪-‬أي‪ :‬ﻻ ُﻳﻘﺘﺪى‪ -‬ﺑﻪ ﻓﻴﻬـﺎ؛ ﻓﻬـﺬه ُ ْ َ‬ ‫ﻳﺘﺘﺒﻊ ﱠ‬
‫ﺑﺰﻟﺘﻪ‪ ،‬ﻛﲈ أﻧﻪ ﻻ ُﱠﻳﺘ َ ُ‬ ‫واﻟﻌﺎﱂ ﻻ ُ َ َ ﱠ ُ‬
‫ﴩ ﻣﻦ ﻛﻼﻣﻪ ﻣﺎ ُ َ ﱠ ُ‬
‫ﻳﺆﻳﺪ ﺑﻪ‪.‬‬ ‫وﻳﻨْ َ ُ‬ ‫وﻳﻨْ َ ُ‬
‫ﴩ اﳊﻖ‪ُ ،‬‬ ‫وﻳﺴَﻜ ُ‬
‫ﺖ ﻋﻨﻬﺎ‪ُ ،‬‬ ‫ُْ‬

‫اﺑﻦ ُﺧﺰﻳﻤﺔ ‪ُ -‬‬

‫رﲪﻪ اﷲ‪ -‬ﰲ ﻣﺴﺄﻟﺔ اﻟﺼﻮرة)‪- (٢‬ﻛـﲈ ﻫـﻮ‬ ‫ﻟـﲈ ّ‬
‫زل ُ‬ ‫اﻟﺴﻨﱠﺔ َ ﱠ‬
‫وﻋﻠﲈء ﱡ‬
‫ُ‬
‫ﺗﻴﻤﻴـﺔ ‪-‬رﲪـﻪ اﷲ‪-‬‬ ‫ِ‬
‫اﻟﺼﻮرة ﷲ ‪َ-‬ﺟﱠﻞ َ‬ ‫ﻣﻌﻠﻮم‪ ،-‬وﻧﻔﻰ َ‬
‫اﺑﻦ ﱠ‬
‫رد ﻋﻠﻴﻪ ُ‬
‫وﻋﻼ‪-‬؛ ّ‬ ‫ﺻﻔﺔ‬ ‫ٌ‬
‫أﻛﺜﺮ ﻣﻦ ﻣﺌﺔ ﺻﻔﺤﺔ)‪.(٣‬‬
‫ﰲ َ‬
‫ﻋﻠﲈء اﻟﺴﻨﺔ ﻳﻘﻮﻟﻮن ﻋﻦ اﺑﻦ ﺧﺰﻳﻤﺔ‪ :‬إﻧﻪ إﻣﺎم اﻷﺋﻤﺔ‪ ،‬وﻻ َﻳْﺮ َﺿْﻮ َن‬
‫ُ‬ ‫وﻣﻊ ذﻟﻚ‪:‬‬
‫ﻳﻄﻌﻦ ﰲ ِ‬
‫اﺑﻦ ُﺧﺰﻳﻤﺔ‪ ،‬ﻷن ﻛﺘﺎﺑﻪ »اﻟﺘﻮﺣﻴﺪ« ﻣﻸه ﺑﺎﻟﺪﻓﺎع ﻋﻦ اﻟﺘﻮﺣﻴـﺪ ﷲ‬ ‫ُ‬ ‫أﺣﺪا‬
‫أن ً‬‫ﱠ‬
‫ﺟﻞ وﻋﻼ‪ ،-‬ﰲ أﺳﲈﺋﻪ وﻧﻌﻮﺗﻪ ‪ -‬ﱠ‬
‫ﺟﻞ‬ ‫رب اﻟﻌﺎﳌﲔ‪ ،‬وﺑﺈﺛﺒﺎت أﻧﻮاع اﻟﻜﲈﻻت ﷲ ‪ -‬ﱠ‬
‫وﺗﻘﺪﺳﺖ أﺳﲈؤه‪.‬‬ ‫ُ‬
‫ﺟﻼﻟﻪ‪ ،-‬ﱠ‬

‫اﺑـﻦ ُﺧﺰﻳﻤـﺔ ﰲ‬
‫وزل ُ‬‫واﻟﺬﻫﺒﻲ ‪-‬رﲪﻪ اﷲ‪ -‬ﰲ »ﺳﲑ أﻋﻼم اﻟﻨﺒﻼء«)‪ (٤‬ﻗـﺎل‪ » :‬ﱠ‬
‫ﱡ‬
‫ﻫﺬه اﳌﺴﺄﻟﺔ«‪.‬‬

‫ﳜـﺮج‬
‫ُ‬ ‫اﳌـﺴﻠﻢ ﺳـﻠﻔﻴﺎ‪ ،‬أو‬
‫ُ‬ ‫اﻷﺳﺎﺳـﻴﺔ‪ -‬اﻟﺘـﻲ ﻳﻜـﻮن ﲠـﺎ‬
‫ﱠ‬ ‫اﳌﻨﻬﺠﻴـﺔ( ‪-‬‬
‫ﱠ‬ ‫)‪ (١‬وﻫﺬه ﻫﻲ اﻷﺻﻮل )‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻓﺘﻨﺒﻪ‪ ،‬ﱠ ْ‬
‫وﺗﻴﻘﻆ‪...‬‬ ‫اﻟﺴﻠﻔﻴﺔ ‪-‬ﺿﻤﻦ اﻟﴩوط واﻟﻀﻮاﺑﻂ‪-‬؛ ﱠ‬ ‫‪ُ ِ-‬‬
‫ﺑﻤﺨﺎﻟﻔﺘﻬﺎ‪ -‬ﻣﻦ ﱠ َ ﱠ‬
‫ِ‬
‫ﺻـﺤﺘﻪ‪ -‬ﻋـﻦ أﰊ‬ ‫اﳌﺘﻔـﻖ ﻋـﲆ‬ ‫ِ‬
‫ﺻـﻮرﺗﻪ« ‪ -‬ﱠ َ ِ‬ ‫آدم ﻋـﲆ‬
‫ﱠ‬ ‫)‪ (٢‬وذﻟﻚ ﰲ ﴍﺣﻪ ﳊﺪﻳﺚ‪» :‬ﺧﻠـﻖ اﷲُ َ‬
‫اﻟﺘﻮﺣﻴﺪ« )ﺑﺮﻗﻢ‪- (٤٧:‬ﻟﻪ‪.-‬‬
‫ﻫﺮﻳﺮة‪ -‬ﰲ »ﻛﺘﺎب ﱠ‬
‫اﻟﻜﻼﻣﻴﺔ« )‪ -٣٧٧/٦‬ﻓﲈ ﺑﻌﺪ(‪.‬‬ ‫)‪» (٣‬ﺑﻴﺎن ﺗﻠﺒﻴﺲ اﳉﻬﻤﻴﺔ ﰲ ﺗﺄﺳﻴﺲ ِ‬
‫ﺑﺪﻋﻬﻢ‬
‫ﱠ‬
‫)‪.(٣٧٤/١٤) (٤‬‬
 ‫‪١٦٨‬‬

‫اﳌﻮﻗﻒ ﻣﻨﻬﺎ؟‬
‫ُ‬ ‫ﻓﺈذا ‪-‬ﻫﻨﺎ‪ -‬إذا وﻗﻊ َزَﻟ ٌﻞ ﰲ ﻣﺜﻞ ﻫﺬه اﳌﺴﺎﺋﻞ؛ ﻓﲈ‬
‫ً‬

‫اﳌﻮﻗﻒ‪ :‬أﻧﻪ ُﻳﻨْ َﻈُﺮ إﱃ ﻣﻮاﻓﻘﺘﻪ ﻟﻨﺎ ﰲ أﺻﻞ اﻟـﺪﻳﻦ‪ ،‬ﻣﻮاﻓﻘﺘـﻪ ﻟﻠـﺴﻨﺔ‪ ،‬وﻧـﴫﺗﻪ‬
‫ﻟﻠﺘﻮﺣﻴﺪ‪ ،‬ﻧﴫﺗﻪ ﻟﻨﴩ اﻟﻌﻠﻢ اﻟﻨـﺎﻓﻊ‪ ،‬ودﻋﻮﺗـﻪ إﱃ اﳍـﺪى)‪- (١‬وﻧﺤـﻮ ذﻟـﻚ ﻣـﻦ‬
‫رد ﻋﻠﻴﻪ ﻋﲆ ِﺣَﺪٍة‪ ،‬ﻟﻜـﻦ ﻻ ُﻳﻘـﺪح ﻓﻴـﻪ‬
‫وﻳﻨﺼﺢ ﰲ ذﻟﻚ‪ ،‬ورﺑﲈ ُ ﱠ‬
‫اﻷﺻﻮل اﻟﻌﺎﻣﺔ‪ُ ،-‬‬
‫ﻗﺪﺣﺎ ُْﻳﻠﻐﻴﻪ ‪ً -‬‬
‫ﲤﺎﻣﺎ‪.-‬‬ ‫ً‬
‫ﻣﻌﺮوف‪.-‬‬
‫ٌ‬ ‫ﻣﻨﻬﺞ أﺋﻤﺔ اﻟﺪﻋﻮة ﰲ ﻫﺬه اﳌﺴﺎﺋﻞ ‪-‬ﻛﲈ ﻫﻮ‬
‫ُ‬ ‫وﻋﲆ ﻫﺬا ﻛﺎن‬

‫ُ‬
‫ﻓﻀﻴﻠﺔ اﻟﺸﻴﺦ ﺻﺎﻟﺢ ﺑﻦ ﳏﻤﺪ اﻟﻠﺤﻴﺪان ‪-‬ﺣﻔﻈـﻪ اﷲ ‪-‬ﺗﻌـﺎﱃ‪-‬‬ ‫ﺣﺪﺛﻨﻲ‬
‫وﻗﺪ ﱠ‬
‫رﺟﻌـﺖ ﻋـﻦ اﻟﻘـﻮل اﻟـﺬي ﻗﻠـﺖ ﰲ‬
‫ُ‬ ‫ﻗـﺼﻴﺪة اﻟـﺼﻨﻌﺎﲏ اﻷﺧـﲑة‪» :‬‬
‫َ‬ ‫ﺣﻴﻨﲈ َذَﻛـَﺮ‬
‫اﻟﻨﺠﺪي« اﻟﺘﻲ ﻳﻘﺎل‪ :‬إﻧﻪ رﺟﻊ ﻓﻴﻬﺎ! أو أﻧﻪ ﻛﺘﺒﻬﺎ! ﻗﺎل‪:‬‬

‫ﺳﺄﻟﺖ َ‬
‫ﺷﻴﺨﻨﺎ ﳏﻤﺪ ﺑﻦ إﺑﺮاﻫﻴﻢ ‪-‬رﲪﻪ اﷲ‪ -‬ﻋﻨﻬﺎ‪ ،‬ﻫﻞ ﻫﻲ ﻟﻪ‪ ،‬أم ﻟﻴﺴﺖ ﻟﻪ؟‬ ‫ُ‬
‫ﻗﺎل‪ :‬ﻓﻘﺎل ﱄ‪:‬‬

‫وﻟﻜﻦ؛ ﻻ ﻳﺮﻳﺪون ْ‬
‫أن‬ ‫ْ‬ ‫ﻣﺸﺎﳜﻨﺎ‪ُ -‬ﻳَﺮﱢﺟ ُﺤﻮن أﳖﺎ ﻟﻪ‪،‬‬
‫ُ‬ ‫ُ‬
‫واﳌﺸﺎﻳﺦ ‪-‬‬ ‫اﻟﻈﺎﻫﺮ أﳖﺎ ﻟﻪ‪،‬‬
‫ُ‬
‫ﱠ‬
‫وﺗﻜﻠـﻢ ﰲ‬ ‫ورﱠد اﻟﺒِْﺪَﻋَﺔ‪ ،‬ﻣﻊ أﻧﻪ ﻫﺠـﻢ ﻋـﲆ اﻟـﺪﻋﻮة‪،‬‬
‫اﻟﺴﱠﻨَﺔ‪َ ،‬‬
‫ﴫ ﱡ‬ ‫ُﻳﻘﺎل ذﻟﻚ‪ ،‬ﻷﻧﻪ َﻧ َ َ‬
‫ﻫﺬه اﻟﻘﺼﻴﺪة ﻋﻦ اﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪاﻟﻮﻫﺎب‪.‬‬

‫ﻗﺼﻴﺪة)‪ (٢‬أرﺳﻠﻬﺎ إﱃ اﻹﻣﺎم ﺳﻌﻮد‪ ،‬ﻳﻨﻬﺎه ﻓﻴﻬﺎ ﻋـﻦ ﻛﺜـﲑ ﻣـﻦ‬

‫ٌ‬ ‫ﺛﻢ اﻟﺸﻮﻛﺎﲏ ﻟﻪ‬

‫ﺗﻘﺪم‪.-‬‬ ‫أﺻﻮل ) ُ‬
‫اﻷﺻﻮل( ‪-‬ﻛﲈ ﱠ‬ ‫)‪ (١‬وﻫﻲ ُ ُ‬
‫دﻳﻮاﻧﻪ »أﺳﻼك اﳉﻮﻫﺮ« )ص‪.(٣١٣ ،١٦٤ ،١٦١ ،١٦٠‬‬
‫َُ‬ ‫)‪ُ (٢‬‬
‫اﻧﻈﺮ‬
‫‪١٦٩‬‬

‫ﻟﻜـﻦ‪:‬‬
‫ْ‬ ‫اﻟﺘﻮﺳـﻊ ﰲ اﻟـﺒﻼد‪ ،‬وﻧﺤـﻮ ذﻟـﻚ ﰲ أﺷـﻴﺎء‪،‬‬
‫ﱡ‬ ‫اﻷﻓﻌﺎل‪ ،‬ﻣﻦ اﻟﻘﺘـﺎل‪ ،‬وﻣـﻦ‬
‫ٌ‬
‫ﳏﻔﻮظ)‪.(١‬‬ ‫ﻣﻘﺎﻣُﻪ‬
‫ُ‬
‫وﻳﻨﻬﻰ ﻋﻦ ُ َ َ ِ ِ‬
‫ﻣﺘﺎﺑﻌﺘﻬﻢ ﻓﻴﻪ«‪.‬‬ ‫ﻟﻜﻦ؛ ﻣﺎ ﱡ‬
‫زﻟﻮا ﻓﻴﻪ‪ :‬ﻻ ُﻳَﺘَﺎﺑﻌﻮن ﻋﻠﻴﻪ‪ُ ،‬‬ ‫ْ‬
‫إﱃ أن ﻗﺎل ‪-‬ﺣﻔﻈﻪ اﷲ‪:-‬‬

‫»ﻷن اﻟﴩﻳﻌﺔ ﺟﺎءت ﺑﺘﺤﺼﻴﻞ اﳌﺼﺎﻟﺢ وﺗﻜﻤﻴﻠﻬﺎ‪ ،‬ودرء اﳌﻔﺎﺳﺪ وﺗﻘﻠﻴﻠﻬـﺎ‪،‬‬

‫ﻛﺒـﲑ ﰲ‬
‫ٌ‬ ‫أﺛـﺮ‬
‫ﻛﺒﲑ‪ ،‬ﺑـﻞ ﳚـﺐ أن ﻳﻜـﻮن ﳍـﺎ ٌ‬ ‫وﻫﺬه اﻟﻘﺎﻋﺪة ‪-‬اﳌُﱠﺘَﻔُﻖ ﻋﻠﻴﻬﺎ‪ -‬ﳍﺎ ٌ‬
‫أﺛﺮ ٌ‬
‫اﻟﻔﺘﻮى‪.«...‬‬

‫ُْ ُ‬
‫ﻗﻠﺖ‪:‬‬

‫ﻧﺎﺷـﺊ‬
‫ٌ‬ ‫َ‬
‫اﻷﺻﻴﻞ ﱠإﻧﲈ ﻫﻮ‬ ‫َ َ‬
‫اﳌﺘﻮارث‬ ‫اﻟﻌﻠﻤﻲ‬
‫ﱠ‬ ‫َ‬
‫اﻟﺘﺄﺻﻴﻞ‬ ‫ﳜﺎﻟﻒ ﻫﺬا‬
‫ﻓﺈن ﻣﺎ ُ ُ‬‫وﻋﻠﻴﻪ؛ ﱠ‬
‫ِ‬ ‫اﳉﻬﻞ ُ ْ ِ‬
‫ِ‬ ‫ِ‬
‫اﻹﻣـﺎم‬
‫ُ‬ ‫اﻟﺰاﺋﺪ ﰲ إﺳﺎءة ﱠ ﱢ‬
‫اﻟﻈﻦ ﺑﺎﳌﺴﻠﻤﲔ« ‪-‬ﻛﲈ ﻗﺎل‬ ‫اﳌﻔﺮط‪ ُ ُ ،‬ﱢ‬
‫واﻟﻐﻠﻮ ﱠ‬ ‫ﺑﺴﺒﺐ »‬
‫اﻟﺼﻴﺐ« )ص‪.-(٢٤‬‬ ‫اﻟﻘﻴﻢ ﰲ » ِ‬
‫اﻟﻮاﺑﻞ ﱠ ﱢ‬ ‫اﺑﻦ ﱢ ُ‬
‫ُ‬

‫ﺳـﺒﻘﺖ ﻟـﻪ‬ ‫رﲪﻪ اﷲُ‪ -‬ﰲ »ﺑﺪاﺋﻊ اﻟﻔﻮاﺋﺪ« )‪َ َ (٨٠٠/٢‬‬

‫ﺣﺎل‪َ » :‬ﻣﻦ َ َ ْ‬ ‫وﻗﺪ َ َ َ‬
‫ذﻛﺮ ‪ُ -‬‬
‫واﻟـﻀﻼل«‪ ،‬ﱠ‬
‫وأن اﻟـﺸﻴﻄﺎن ﻳﻨﻘﻠـﻪ إﱃ‬ ‫ﱠ‬ ‫وﻣﻌﺎداة أﻫـﻞ ِ َ‬
‫اﻟﺒـﺪع‬ ‫ُ‬ ‫اﻟﺴﻨﺔ‪،‬‬ ‫ُ‬
‫ﻣﻮﻫﺒﺔ ﱡ ﱠ‬ ‫ِﻣﻦ اﷲ‬
‫ِ‬
‫»اﻟﻜﺒﺎﺋﺮ ‪-‬ﻋﲆ اﺧﺘﻼف أﻧﻮاﻋﻬﺎ‪ ُ ،«-‬ﱠ‬
‫ﺛﻢ ﻗﺎل‪:‬‬

‫ً‬
‫ﻣﺘﺒﻮﻋـﺎ‪ ،‬ﻓﻬـﻮ‬ ‫ً‬
‫ﻋﺎﳌـﺎ‬ ‫ﺳـﻴﲈ إن ﻛـﺎن‬
‫ﻳﻮﻗﻌﻪ ﻓﻴﻬﺎ‪ ،‬وﻻ ﱠ‬
‫ﺣﺮﺻﺎ ﻋﲆ أن َ‬ ‫ً‬ ‫أﺷﺪ‬
‫»ﻓﻬﻮ ﱡ‬
‫اﻟﻨـﺎس‪،‬‬ ‫ﻳـﺸﻴﻊ ِﻣـﻦ ِ‬
‫ذﻧﻮﺑـﻪ وﻣﻌﺎﺻـﻴﻪ ﰲ ﱠ‬ ‫اﻟﻨﺎس ﻋﻨﻪ‪ ،‬ﺛﻢ ُ َ‬ ‫ﺣﺮﻳﺺ ﻋﲆ ذﻟﻚ ﱢ َ‬
‫ﻟﻴﻨﻔﺮ ﱠ َ‬ ‫ٌ‬

‫واﻷدب اﻟﻌﻤﻴﻖ‪...‬‬
‫َ ُ‬ ‫اﻟﻔﻘﻪ اﻟﺪﻗﻴﻖ‪،‬‬
‫)‪ (١‬ﻫﺬا ﻫﻮ ُ‬
 ‫‪١٧٠‬‬

‫وﺗﻘﺮﺑﺎ ‪-‬ﺑ ِ‬
‫ﺰﻋﻤﻪ‪ -‬إﱃ اﷲ ‪-‬ﺗﻌﺎﱃ‪!-‬‬ ‫ﺗﺪﻳﻨﺎ ﱡ ً‬ ‫ِ‬
‫وﻳﺬﻳﻌﻬﺎ ﱡ ً‬
‫ﻳﺸﻴﻌﻬﺎ ُ ُ‬
‫وﻳﺴﺘﻨﻴﺐ ﻣﻨﻬﻢ َﻣﻦ ُ ُ‬
‫َ‬

‫ﻳﺸﻌﺮ!!‬
‫ُ‬ ‫ﻧﺎﺋﺐ إﺑﻠﻴﺲ وﻻ‬
‫وﻫﻮ ُ‬

‫ﻓـ)‪- (Ð Ï Î Í Ì Ë Ê É È Ç Æ Å‬ﻫـﺬا إذا‬

‫ً‬
‫ﻧـﺼﻴﺤﺔ‬ ‫وإذاﻋﺘﻬـﺎ؛ ﻻ‬
‫َ‬ ‫إﺷـﺎﻋﺘﻬﺎ‬
‫َ‬ ‫وإذاﻋﺘﻬﺎ‪-‬؛ ﻓﻜﻴﻒ إذا َ َ ﱠ ْ‬
‫ﺗﻮﻟﻮا ُﻫـﻢ‬ ‫َ‬ ‫إﺷﺎﻋﺘﻬﺎ‬
‫َ‬ ‫أﺣﺒﻮا‬
‫ﱡ‬
‫ً‬
‫وﻧﻴﺎﺑﺔ ﻋﻨﻪ؟!‬ ‫ً‬
‫ﻃﺎﻋﺔ ﻹﺑﻠﻴﺲ‪،‬‬ ‫وﻟﻜﻦ‬
‫ْ‬ ‫ﻣﻨﻬﻢ‪،‬‬

‫اﻟﻨﺎس ﻋﻨﻪ‪ ،‬وﻋﻦ اﻻﻧﺘﻔ ِ‬

‫ﺎع ﺑﻪ!‬ ‫ﻛﻞ ذﻟﻚ ُ َ ﱢ َ‬
‫ﻟﻴﻨﻔﺮ ﱠ َ‬
‫ـﺴﲈء‪َ -‬أْﻫ ـَﻮ ُن ﻋﻨــﺪ اﷲ ِﻣــﻦ ُذﻧـ ِ‬
‫ـﻮب‬ ‫ـﻮب ﻫــﺬا ‪-‬وﻟــﻮ ﺑﻠﻐــﺖ َﻋﻨــﺎن اﻟـ ﱠ‬ ‫ُ‬
‫وذﻧـ ُ‬
‫ﺗﻮﺑﺘـﻪ‪ ،‬ﱠ َ‬
‫وﺑـﺪل‬ ‫ﻗﺒـﻞ اﷲُ َ‬‫وﺗـﺎب إﻟﻴـﻪ َ ِ َ‬ ‫اﺳﺘﻐﻔﺮ اﷲَ‬ ‫ﻫﺆﻻء؛ ﻓﺈﳖﺎ ﻇﻠﻢ ﻣﻨﻪ ِ‬
‫ﻟﻨﻔﺴﻪ‪ ،‬إذا‬
‫َ‬ ‫َ‬ ‫ٌ‬ ‫ﱠ‬
‫ٍ‬
‫ﺣﺴﻨﺎت‪.‬‬ ‫ِ‬
‫ﺳﻴﺌﺎﺗﻪ‬

‫وﻗﺼﺪ ﻟﻔﻀﻴﺤﺘِﻬﻢ‪.‬‬
‫ٌ‬ ‫ِ‬
‫ﻟﻌﻮرﲥﻢ‪،‬‬ ‫وﺗﺘﺒﻊ‬ ‫ذﻧﻮب أوﻟﺌﻚ‪ٌ ُ :‬‬
‫ﻓﻈﻠﻢ ﻟﻠﻤﺆﻣﻨﲔ‪ َ َ ،‬ﱡ ٌ‬ ‫وأﻣﺎ ُ ُ‬
‫ﱠ‬
‫اﻟﻨﻔﻮس«‪.‬‬
‫ودﺳﺎﺋﺲ ﱡ‬ ‫اﻟﺼﺪور‪،‬‬ ‫ِ‬
‫ُ‬ ‫ﻛﲈﺋﻦ ﱡ‬
‫ُ‬ ‫ﺑﺎﳌﺮﺻﺎد؛ ﻻ ﲣﻔﻰ ﻋﻠﻴﻪ‬ ‫واﷲُ ‪-‬ﺳﺒﺤﺎﻧﻪ‪-‬‬
‫ِ‬ ‫ِ‬
‫ﻧﻘﻲ ﱢ ﱠ‬
‫اﻟﺬﻣـﺔ؛ ﻋـﲆ ﻧﺤـﻮ ذﻟـﻚ ﱠ َ‬
‫اﻟـﻨﻤﻂ‬ ‫اﳍﻤﺔ‪ َ ،‬ﱠ‬
‫ﻛﺒﲑ ﱠ‬ ‫ﻓﻜﻦ ‪-‬ﻳﺎ أﺧﻲ ُ َ ﱠ‬
‫اﳌﻮﻓﻖ‪َ -‬‬ ‫‪ُ ...‬‬
‫اﻟﺸﻴﺦ ﳏﻤﺪ اﳋﴬ ﺣﺴﲔ ‪-‬رﲪﻪ اﷲُ‪ِ -‬‬ ‫اﻟﻌﻼ ُ‬
‫ﺑﻘﻮﻟﻪ‪:‬‬ ‫ُ‬ ‫ُ‬ ‫َ‬ ‫ُ‬ ‫ﻣﺔ‬ ‫ﱠ‬ ‫اﻟﻔﺮﻳﺪ اﻟﺬي َ َ َ ُ‬
‫وﺻﻔﻪ‬
‫ِ‬
‫ﺑﻌـﺮض ﻣـﺎ‬ ‫ٍ‬
‫ﻛﺎﺗﺐ‪ ،‬ﻓﻴﻜﺘﻔـﻲ‬ ‫ِ‬
‫ﻋﺒﺎرة‬ ‫ﺧﻄﺄ ﰲ ِ‬
‫رأي ﻋﺎﱂٍ‪ ،‬أو‬ ‫ﻳﺴﺘﺒﲔ ً‬ ‫»ﻛﺒﲑ ِ‬
‫اﳍ ﱠﻤﺔ‬
‫ُ‬ ‫ُ‬
‫ﻃﻼب ِ ْ ِ‬
‫اﻟﻌﻠﻢ؛ ﻟﻴﻔﻘﻬﻮه)‪...(١‬‬ ‫اﺳﺘﺒﺎن ِﻣﻦ ﺧﻄﺄٍ ﻋﲆ ُ ﱠ ِ‬
‫َ‬

‫اﻟﺘﺒﺠﺢ ﺑﲈ ﻋﻨﺪه!‬ ‫ﺳﻘﻂ اﻟﻜﻼم‪ ،‬أو َ ِ ﱠ‬

‫ﳜﻒ إﱃ ﱡ‬ ‫ﻳﻨﺰل إﱃ ِ ْ‬
‫أن َ‬‫أدﺑﻪ ْ‬
‫وﻳﺄﺑﻰ ﻟﻪ ُ ُ‬
‫َ‬
‫ِ‬
‫وﻋﺮﺿﻪ!‪!!-‬‬ ‫ﺑﻌﺮﺿﻪ ‪ِ ُ ِ -‬‬
‫ﻳﺘﻔﻜﻬﻮا ِ ِ‬ ‫ﻟﻴﺸﻤﺘﻮا ﺑﻪ‪ ،‬أو ُ ْ ِ ُ‬
‫ﻳﺴﻘﻄﻮه‪ ،‬أو ﱠ‬ ‫)‪ (١‬ﻻ ِ َ ْ َ ُ‬
‫ﺑﻄﻮﻟﻪ َ ْ‬ ‫ْ‬
‫‪١٧١‬‬

‫ﺑﺘﻠـﻮا ﺑـﴚء ِﻣـﻦ ﻫـﺬا‬

‫وﻟﻜﻨﻬﻢ ا ُ ُ‬
‫ﱠ‬ ‫أذﻛﻴﺎء‪،‬‬
‫َ‬
‫ٍ‬
‫رﺟﺎل ﻛﺎﻧﻮا‬ ‫ُ‬
‫اﻟﺘﺎرﻳﺦ ﻋﻦ‬ ‫وﻗﺪ َ ﱠ َ‬
‫ﺣﺪﺛﻨﺎ‬
‫ﺻﺤﻔﻬﻢ!!‬‫ِ‬ ‫ﺳﲑﻫﻢ‪ً ْ َ ،‬‬ ‫اﳋﻠﻖ اﳌﻜﺮوه‪ ،‬ﻓﻜﺎن ِ َ ً‬
‫ﻋﻮﺟﺎ ﰲ ِ‬ ‫ُُ‬
‫وﻟﻄﺨﺎ ﰲ ُ ُ‬
‫ِ‬
‫وﻣﻨـﺰﻟﺘﻬﻢ ﻋﻨـﺪ‬
‫ُُ‬ ‫أﺳﻤﻰ‪،‬‬
‫اﻟﻨﻔﻮس ْ َ‬
‫وﻣﻘﺎﻣﻬﻢ ﰲ ﱡ‬
‫ُُ‬ ‫ﲢﺎﻣﻮه َﻟﻜﺎن ْ ُ ُ‬
‫ذﻛﺮﻫﻢ أﻋﲆ‪،‬‬ ‫وﻟﻮ َ ْ ُ‬
‫اﷲ ْ َ‬
‫أرﻗﻰ«)‪.(١‬‬
‫ٍ‬
‫ﺳـﻠﻔﻴﺔ( ﻋﺰﻳـﺰة؛‬ ‫ٍ‬
‫ﻛﻠـﲈت )‬ ‫اﳌـﺴﺄﻟﺔ( ‪-‬واﷲُ ُ َ ﱢ‬
‫اﳌﻮﻓـﻖ‪ -‬ﺑـﺄرﺑﻊ‬ ‫َ‬ ‫‪ُ ...‬‬
‫وأﳖﻲ ﻫﺬه )‬
‫َ‬
‫وأﻗﻮاﻟﻨﺎ‪:‬‬ ‫َ‬
‫أﻓﻌﺎﻟﻨﺎ‬ ‫وﻧﻘﺎرن ﲠﺎ‬
‫ُ‬ ‫أﻧﻔﺴﻨﺎ ُ ُ َ‬
‫وﻗﻠﻮﺑﻨﺎ‪،‬‬ ‫ﻧﻘﺎﻳﺲ ﲠﺎ ُ َ‬
‫ُ ُ‬

‫اﻟﺴﻨﺔ«‬
‫رﲪﻪ اﷲُ‪ -‬ﻛﲈ ﰲ »ﴍح أﺻﻮل أﻫﻞ ﱡ ﱠ‬
‫اﻟﺒﴫي ‪ُ -‬‬
‫ﱡ‬ ‫اﳊﺴﻦ‬
‫ُ‬ ‫اﻹﻣﺎم‬
‫ُ‬ ‫‪ -‬ﻗﺎل‬
‫)رﻗﻢ‪َ َ ّ ِ - (١٩:‬‬
‫ﻟﻼﻟﻜﺎﺋﻲ‪:-‬‬

‫اﻟﻨﺎس«)‪.(٢‬‬ ‫ﻓﺈﻧﻜﻢ ِﻣﻦ ّ‬

‫أﻗﻞ ﱠ‬ ‫رﲪﻜﻢ اﷲُ‪-‬؛ ﱠ‬
‫ُ‬ ‫اﻟﺴﻨﺔ ﱠ‬
‫ﺗﺮﻓﻘﻮا ‪-‬‬ ‫»ﻳﺎ أﻫﻞ ﱡ ﱠ‬

‫ﺗﻴﻤﻴـ َ‬
‫ـﺔ ‪-‬رﲪـ ُ‬
‫ـﻪ اﷲُ‪ -‬ﰲ »ﳎﻤــﻮع اﻟﻔﺘــﺎوى«‬ ‫ـﻦ ﱠ‬ ‫ـﻼم اﺑـ ُ‬ ‫‪ -‬وﻗــﺎل ﺷـ ُ‬
‫ـﻴﺦ اﻹﺳـ ِ‬
‫)‪:(٣٨٨/٦‬‬

‫أن‬ ‫ﱠ ُ‬
‫ﻓﺎﻟـﺸﺄن ﰲ ْ‬ ‫ﻣﻨﻪ ﻣﺎ ﺟﺎء ﺑﻪ ّ ُ‬
‫اﻟﺮﺳﻮل؛‬ ‫واﻟﻨﺎﻓﻊ ُ‬ ‫ُ‬
‫اﻟﺪﻟﻴﻞ‪ ،‬ﱠ‬ ‫اﻟﻌﻠﻢ ﻣﺎ ﻗﺎم ﻋﻠﻴﻪ‬
‫َ‬ ‫» ﱠ‬
‫إن‬
‫ﺳﻮى ذﻟﻚ ‪-‬وإن َ ْ َ َ‬
‫زﺧﺮف‬ ‫اﳌﺤﻘﻖ؛ ﱠ ِ‬ ‫واﻟﺒﺤﺚ ُ َ ﱠ‬
‫ُ‬ ‫اﻟﻨﻘﻞ ُ َ ﱠ‬ ‫ﻧﻘﻮل ِ ً‬
‫ﻋﻠﲈ ﻫﻮ ﱠ ْ ُ‬ ‫َ‬
‫ﻓﺈن ﻣﺎ َ‬ ‫اﳌﺼﺪق‪،‬‬
‫ﻣﻄﻠﻖ«‪.‬‬ ‫ﻣﺰوق‪ ،‬وإﻻ‪ٌ ِ :‬‬
‫ﻓﺒﺎﻃﻞ ُ ْ َ‬ ‫ﺑﻌﺾ اﱠﻟﻨﺎس!( ‪ٌ َ َ -‬‬
‫ﺧﺰف ُ َ ﱠ‬ ‫ﻣﺜﻠﻪ ) ُ‬ ‫َُ‬

‫)‪» (١‬رﺳﺎﺋﻞ اﻹﺻﻼح« )‪- (٨٩/١‬ﻟﻪ‪.-‬‬

‫ـﺎل ﰲ ِ‬ ‫ِ‬ ‫ـﺎن اﻟـ ﱠ ِ‬ ‫ِ‬
‫ـﺎن‬
‫زﻣﺎﻧﻨــﺎ ‪-‬وﻫــﻮ زﻣـ ُ‬ ‫وأﻫﻠﻬــﺎ‪ !-‬ﻓﻜﻴــﻒ اﳊـ ُ‬ ‫ـﺴﻨﺔ‬‫)‪ (٢‬ﻫــﺬا ﰲ زﻣــﺎﳖﻢ ‪-‬وﻫــﻮ زﻣـ ِ ﱡ‬
‫ِ‬
‫وﺑﻼﺋﻬﺎ‪-‬؟!‬ ‫ُ ِ‬
‫اﻟﻐﺮﺑﺔ‬
‫َْ‬
 ‫‪١٧٢‬‬

‫ﴍح‬ ‫ِ‬ ‫ِ‬ ‫ﳏﻤــﺪ َأﻣــﺎن َ ِ‬ ‫اﻟﻌﻼﻣــﺔ ﱠ ْ ُ‬ ‫ﻗــﺎل َ ﱠ َ ُ‬ ‫‪َ َ -‬‬

‫رﲪــﻪ اﷲ‪ -‬ﰲ » َ ْ‬ ‫اﳉــﺎﻣﻲ )‪ُ َ َ - (١‬‬
‫ﱡ‬ ‫َ‬ ‫اﻟــﺸﻴﺦ ُ َ ﱠ‬
‫َِ َ‬
‫اﻟﻌﻘﻴﺪة ﱠ َ ِ ﱠ‬
‫اﻟﻄﺤﺎوﻳﺔ«‪:‬‬
‫وﰲ َ َ ِ ِ‬ ‫وﰲ ِ ِ ِ‬
‫ﺣﺪﻳﺜﻪ‪ِ َ ،‬‬ ‫ﻛﺘﺎب ِﻣﻦ ِ َ ِ ِ‬ ‫ِ ِ‬
‫ﻛﻼﻣﻪ‪.‬‬ ‫ﻛﺘﺎﺑﺎﺗﻪ‪َ ِ َ ،‬‬ ‫ﴏح ِﺑﻪ ِﰲ َ ٍ ْ َ‬ ‫ﻳﺆاﺧﺬ ِ َﺑﲈ َ ﱠ َ‬
‫إﻧﲈ ُ َ َ ُ‬ ‫اﻹﻧﺴﺎن ِ ﱠ َ‬ ‫»ِ ﱠ‬
‫إن ِ ْ َ َ‬
‫واﻟﺘﻜﺮاِر‪ -‬ﻣﺎ ِ‬ ‫ِ ْ ِ‬ ‫أﺣﻴﺎﻧﺎ‪ِ -‬ﰲ َ ْ َ ِ‬ ‫وﺟﺪ ِﻣﻦ َ َ ِ ِ‬
‫ﻳـﻮﻫﻢ َ َ‬
‫ﻫـﺬا‬ ‫ُ‬ ‫َ ُ‬ ‫اﻻﺳﺘﻄﺮاد َ ﱠ ْ َ‬ ‫أﺛﻨﺎء ْ َ‬ ‫ﻛﻼﻣﻪ ‪ً َ ْ َ -‬‬ ‫وإن ُ ِ َ ْ‬ ‫َِْ‬
‫ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫اﻹﲨﺎل‪ِ -‬إﱃ‬ ‫اﻟﺼﺤﻴﺢ ‪ -‬ﱠاﻟﺬي ﻓﻴﻪ ِ ْ َ‬ ‫اﻟﻜﻼم َ ْ ُ‬
‫ﻏﲑ ﱠ‬ ‫ﻳﺮد َﻫﺬا َ َ ُ‬ ‫اﻹﻧﺼﺎف‪ َ :‬ﱠ ُ‬
‫أﻧﻪ ُ َ ﱡ‬ ‫ﻓﻤﻦ ِ ْ َ‬ ‫اﳌﻌﻨﻰ‪َ َ ،‬‬ ‫ََْ‬
‫ﻛﻼ ِ ِ‬
‫أﻗﺮب ‪ُ َ ْ ُ -‬‬
‫اﳌﺤﻜﻢ‪.-‬‬ ‫ﻫﻮ َ ْ َ ُ‬ ‫اﳌﺘﺸﺎﺑﻪ ِإﱃ َﻣﺎ ُ َ‬
‫ﻳﺮد ُ َ َ ِ ُ‬ ‫ﻛﲈ ُ َ ﱡ‬
‫اﻟﴫﻳﺢ‪َ َ ،‬‬ ‫ﻣﻪ ﱠ ِ‬ ‫َ َ‬
‫ﱠ ِ‬
‫واﻟـﺪﻋﻮة ِ َإﱃ‬ ‫ﺑﺴﻼﻣﺔ َ ِ َ‬
‫ﻋﺮﻓﻮا ِ َ ِ‬ ‫وﺧﺼﻮﺻﺎ ِ ْ‬ ‫أﻫﻞ ِ ْ ِ‬ ‫ََِ َ‬
‫َْ‬ ‫اﻟﻌﻘﻴﺪة‪َ ،‬‬ ‫إن ُ ِ ُ َ َ‬ ‫ً‬ ‫اﻟﻌﻠﻢ؛ َ ُ ُ‬ ‫ﻛﻼم َ ْ ِ‬
‫ﻛﺬﻟﻚ َ َ ُ‬
‫واﻟﺴﻨﺔ‪.‬‬ ‫اﻟﺘﻤﺴ ِﻚ ِ ِ َ ِ‬
‫ﺑﺎﻟﻜﺘﺎب َ ﱡ ﱠ‬ ‫اﻟﺴﻨﺔ‪ ،‬ﱠ ِ‬
‫واﻟﺪﻋﻮة ِ َإﱃ ﱠ َ ﱡ‬
‫اﻟﻌﻘﻴﺪة‪ ،‬ﱠ ِ‬
‫واﻟﺪﻋﻮة ِ َإﱃ ﱡ ﱠ َ ْ َ‬
‫َ َ َ َْ‬
‫ِ‬

‫وﺟﺪ ِﰲ َ َ ِ ِ‬
‫ﻛﻼﻣﻬﻢ َﻣـﺎ َ ُ ﱡ‬
‫ﻳـﺪل‬ ‫إن ُ ِ َ‬ ‫اﻟﻜﺮﻳﻢ‪ْ ِ ،‬‬ ‫وﲠﺬا َ ِ ِ‬
‫اﳌﻮﻗﻒ َ ِ‬ ‫ﲠﺬه ِ َ ِ‬
‫اﻟﻌﻘﻴﺪة‪ْ َ َ ِ َ ،‬‬
‫َ‬
‫ﻋﺮﻓﻮا ِ ِ ِ‬
‫ﻣﻦ ُ ِ ُ َ‬
‫َ ْ‬
‫ﻣﻦ َ َ ِ ِ‬
‫ﻛﻼﻣﻬﻢ«‪.‬‬ ‫أن ﻳﺮد ِإﱃ ﻣﺎ ﻫﻮ ِ ِ‬
‫ﴏﻳﺢ ْ‬‫ﳚﺐ َ ْ ُ َ ﱠ َ ُ َ َ ٌ‬
‫ﻋﲆ ِ َ ِ ِ‬
‫ﺧﻼف َذﻟﻚ؛ َ ِ ُ‬ ‫ََ‬

‫رﲪﻪ اﷲ‪ -‬ﰲ »ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪ً - (٢٠٧/٢٨‬‬

‫أﻳﻀﺎ‪:-‬‬ ‫‪ -‬وﻗﺎل ‪ُ -‬‬
‫ً‬
‫ﻃﺎﻋﺔ ﷲ«)‪!(٣‬‬ ‫ﻇﺎﻧﺔ)‪ (٢‬ﱠأﳖﺎ ُ ُ‬
‫ﺗﻔﻌﻠﻪ‬ ‫ﲥﻮاه؛ ﱠ ً‬ ‫أﻛﺜﺮ ﻣﺎ ُ‬
‫ﺗﻔﻌﻞ ﱡ ُ ُ‬
‫اﻟﻨﻔﻮس ﻣﺎ ُ‬ ‫»وﻣﺎ َ‬

‫ِ‬ ‫ِِ‬
‫ﻣـﻦ ﱠ َ ِ ﱢ َ‬
‫ﻋﲆ َ ِ ٍ ِ‬ ‫ﱠﺎس ُ ْ ِ ُ‬
‫ﺟﺎﻣﻴـﺔ!(‬ ‫ﺗﻨﻔـﲑا!‪ َ -‬ﱠ ُ‬
‫أﳖـﻢ ) َ ﱠ‬ ‫ً‬ ‫اﻟـﺴﻠﻔﻴﲔ ‪َ -‬ﻫـﺬه َ ﱠ‬
‫اﻷﻳـﺎم‪-‬‬ ‫ﻛﺜـﲑ َ‬ ‫ﻳﻄﻠﻖ َ َ‬ ‫وﺑﻌﺾ اﻟﻨ ِ‬ ‫)‪ُ ْ َ َ (١‬‬
‫رﲪﻪ اﷲ‪!-‬‬ ‫ِ‬ ‫اﻟﺸﻴﺦ َ ِ ِ‬ ‫ﻫﺬا ﱠ ْ ِ‬ ‫‪ًَ ْ ِ-‬‬
‫ﻧﺴﺒﺔ ِ َإﱃ َ َ‬
‫اﻟﻔﺎﺿﻞ ‪ُ َ َ -‬‬
‫ِِ‬ ‫ﺣﺰﺑﻴﺔ‪ ،‬وﻻَ ْ ِ َ ٍ‬
‫اﻧﺤﺮاﻓﺎت َ ْ َ ِ ﱠ ً‬ ‫ِ ٍ‬ ‫ﺗﻐﻤﺪه اﷲُ ِ ِ‬
‫ﻣﻨﻬﺠﻴﺔ‪ْ َ ،‬أو َ َ ﱠ‬
‫ﻋﻘﺎﺋﺪﻳﺔ‪..‬‬ ‫دﻋﻮة ِإﱃ ْ ِ ﱠ َ‬ ‫ﺑﺮﲪﺘﻪ‪ً َ ْ َ -‬‬‫َ َْ‬ ‫ﻋﻨﻪ ‪ َ َ -‬ﱠ َ ُ‬ ‫وﱂ ْ َ ْ ِ ْ‬
‫ﻧﻌﺮف َ ْ ُ‬ ‫ََ‬
‫ﻮاﺟﻬﺔ َ َ ِ ِ‬
‫اﳊﻘﺎﺋﻖ ِإﻻﱠ ِ ﱡ َ‬
‫ﺑﺎﻟﺘﻬﻢ!!‬ ‫ﻋﲆ ﻣ َ ِ‬ ‫وﻋﺪم ُ ْ َ ِ ِ‬
‫ﻗﺪرﲥﻢ َ َ ُ َ َ‬
‫ﺣﺰﺑﻴﺔ ُ َ ِ ِ‬
‫اﳌﺨﺎﻟﻔﲔ‪ُ َ َ َ ،‬‬ ‫ﺣﻘﻴﻘﺔ‪ ِ ْ ِ -‬ﱠ ُ‬
‫ً‬ ‫َ ِﱠَ‬
‫ﻟﻜﻨﻬﺎ ‪-‬‬
‫اﻟﺒﻜﺮي« )‪:(٧٢٩/٢‬‬
‫ﱢ‬ ‫رﲪﻪ اﷲُ‪ -‬ﰲ »اﻟﺮد ﻋﲆ‬ ‫)‪ (٢‬وﻗﺎل ‪ُ -‬‬
‫ﺑﺤﺚ ُ َ ﱠ‬
‫ﳏﻘﻖ‪.‬‬ ‫وإﻣﺎ ٌ‬
‫ﻣﺼﺪق‪ ،‬ﱠ‬
‫ﻧﻘﻞ ُ ﱠ‬ ‫ِ‬
‫ﺷﻴﺌﺎن‪ :‬ﱠإﻣﺎ ٌ‬ ‫واﻟﻌﻠﻢ‬
‫ُ‬ ‫»‬
‫ﻣﺰوق‪.«..‬‬ ‫وﻣﺎ ِﺳﻮى ذﻟﻚ‪ٌ ْ ِ َ :‬‬
‫ﻓﻬﺬﻳﺎن ُ َ ﱠ‬
‫ﻓﺎﻷﻣﺮ ِ ﱞ‬
‫ﺟﺪ!‬ ‫ُ‬ ‫اﳊﺬر؛‬‫ﻓﺎﳊﺬر َ َ‬
‫)‪َ َ َ (٣‬‬
‫‪١٧٣‬‬

‫‪ (١)‬‬
‫ﺪدة‪:‬‬
‫ﻣﺘﻌ ﱢ َ ٌ‬ ‫ﱠٌ‬
‫ﻋﻠﻤﻴﺔ ُ َ َ‬ ‫ﻧﻘﻮل‬ ‫ِ‬
‫ﲢﻘﻴﻖ ﻫﺬا اﳌﻌﻨﻰ ‪-‬وﺑﻴﺎﻧﻪ‪ٌ ُ ُ -‬‬ ‫وﰲ‬
‫ً‬
‫وﺗﻔﺼﻴﻼ‪:-‬‬ ‫ً‬
‫ﺗﺄﺻﻴﻼ‬‫أﳘﻬﺎ ‪-‬‬
‫أوﳍﺎ ‪-‬وﻫﻮ ﱡ‬
‫ﺗﻴﻤﻴﺔ ﰲ »ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪ ،(٥٩/٦‬ﻗﺎل‪:‬‬ ‫اﻹﺳﻼم ِ‬
‫اﺑﻦ ﱠ َ‬ ‫ِ‬ ‫ﺷﻴﺦ‬ ‫‪ُ -‬‬
‫ﻛﻼم ِ‬
‫واﺟﺒﺔ اﻻﻋﺘﻘﺎد‪ ،‬وﻗـﺪ ﲡـﺐ ﰲ ﺣـﺎل دون‬ ‫َ‬ ‫ُ‬
‫ﺗﻜﻮن‬ ‫اﻟﻌﻠﻤﻴﺔ ﻗﺪ‬
‫ﱠ‬ ‫اﳋﱪﻳﺔ‬
‫ﱠ‬ ‫»إن اﳌﺴﺎﺋﻞ‬
‫ٍ‬
‫ﻟﻄﺎﺋﻔـﺔ‬ ‫ﺴﺘﺤﺐ‬ ‫ٍ‬ ‫ﱠً‬
‫ﻏـﲑ واﺟﺒـﺔ‪ ،‬وﻗـﺪ ُﺗـ ْ َ َ ﱡ‬
‫ﻣﺴﺘﺤﺒﺔ َ‬ ‫ﺣﺎل‪ ،‬وﻋﲆ ﻗﻮم دون ﻗﻮم‪ ،‬وﻗﺪ ﺗﻜﻮن‬
‫ﺳﻮاء‪.«-‬‬
‫‪-‬أو ﰲ ﺣﺎل ‪ -‬ﻛﺎﻷﻋﲈل‪ً -‬‬
‫اﻟﺴﻨﺔ« )رﻗﻢ‪:(١٥٣:‬‬ ‫اﻹﻣﺎم َ ْ َ ِ ﱡ‬
‫اﻟﱪﲠﺎري ﰲ »ﴍح ﱡ ﱠ‬ ‫ُ‬ ‫‪ -‬ﻗﺎل‬
‫ﺑﺎﻟﺴﻨﺔ‪.«..‬‬
‫ﻓﻴﻤﺘﺤﻦ ﱡ ﱠ‬ ‫ِ‬
‫اﻟﻴﻮم‪ُ َ َ ْ ُ :‬‬
‫و»اﳌﺤﻨﺔ ﰲ اﻹﺳﻼم ﺑﺪﻋﺔ‪ ،‬وأﻣﺎ َ‬
‫اﻟﻨﻈﺮ ﰲ اﳌـﺼﻠﺤﺔ‬
‫ُ‬ ‫ﺣﻜﲈ‪ -‬ﺑﲔ )اﻷﻣﺲ( و)اﻟﻴﻮم( إﻻ‬ ‫ﻗﻠﺖ‪ :‬ﻓﲈ اﻟﺬي َ ﱠ َ‬
‫ﻓﺮق ‪ً ُ -‬‬ ‫ُ‬
‫اﻟﺰﻣﺎن‪!-‬‬ ‫ِ‬
‫اﺧﺘﻼف ﱠ‬ ‫ﺑﺤﺴﺐ‬
‫واﳌﻔﺴﺪة ‪َ َ -‬‬
‫‪ -‬ﻗﺎل ُ‬
‫ﺷﻴﺦ اﻹﺳﻼم ﰲ »ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪:(٥١٤/١١‬‬

‫َ‬
‫ﺣﺎﺟـﺔ ﺑـﻪ إﱃ ذﻟـﻚ‪،‬‬ ‫ﻣﻌﲔ؛ ﻓﻼ‬
‫ﺷﻴﺦ ﱠ‬ ‫ٍ‬
‫اﻧﺘﺴﺎب إﱃ ٍ‬ ‫اﳍﺪى ﻣﻦ ﻏﲑ‬ ‫» َﻣﻦ َ ْ َ َ ُ‬
‫أﻣﻜﻨﻪ ُ‬
‫ﻳﺴﺘﺤﺐ ﻟﻪ ذﻟﻚ‪ ،‬ﺑﻞ ُﻳﻜﺮه ﻟﻪ‪.‬‬
‫وﻻ ُ ْ َ َ ﱡ‬
‫ٍ‬
‫ﻣﻜـﺎن‬ ‫ﻳﻜﻮن ﰲ‬ ‫أﻣﺮه إﻻ ﺑﺬﻟﻚ‪ :‬ﻣﺜﻞ أن‬ ‫ِ‬
‫ﻳﻤﻜﻨﻪ ْ‬
‫َ‬ ‫ﻳﻌﺒﺪ اﷲَ ﺑﲈ َ َ ُ‬
‫أن َ‬ ‫وأﻣﺎ إن ﻛﺎن ﻻ ُ ْ ُ ُ‬
‫ﱠ‬
‫وﻳﺆدﺑﻮﻧـﻪ‪ -‬ﻻ ُ‬
‫ﻳﺒـﺬﻟﻮن ﻟـﻪ‬ ‫واﻟﺪﻳﻦ ‪ َ ُ -‬ﱢ ُ َ ُ‬
‫ﻳﻌﻠﻤﻮﻧﻪ ُ َ ﱢ ُ َ ُ‬ ‫واﻹﻳﲈن ﱢ ُ‬
‫ُ‬ ‫واﻟﻌﻠﻢ‬
‫ُ‬ ‫ﻳﻀﻌﻒ ﻓﻴﻪ ُاﳍﺪى‬
‫َ ْ ُ ُ‬
‫ِ‬
‫ﺑﺎﻟﺘﺄﻟﻴﻒ ‪-‬واﷲُ ُ‬ ‫ٌ‬
‫اﳌﺴﺘﻌﺎن‪.-‬‬
‫ُ‬ ‫ﺄن ُ ْ َ َ‬
‫ﺗﻔﺮد‬ ‫ﺟﺪﻳﺮة ﺑ ْ‬
‫ٌ‬ ‫ﻣﺴﺄﻟﺔ‬ ‫)‪ (١‬وﻫﻲ‬
 ‫‪١٧٤‬‬

‫ِ‬
‫وﻋﻠﻤـﻪ‪-‬‬ ‫ﻳﺰﻳﺪ ﰲ ِ‬
‫دﻳﻨـﻪ‬ ‫ﺷﻴﺦ ُ‬ ‫ﺑﺎﻧﺘﺴﺎب إﱃ ِ‬
‫ﺷﻴﺨﻬﻢ‪ ،‬أو ﻳﻜﻮن اﻧﺘﺴﺎﺑﻪ إﱃ ٍ‬ ‫ذﻟﻚ إﻻ ِ ٍ‬
‫ﻳﻔﻌﻞ اﻷﺻﻠﺢ ِ‬ ‫ﻓﺈﻧﻪ ُ‬
‫ﻟﺪﻳﻨﻪ‪.‬‬ ‫َ‬ ‫ﱠُ‬
‫ِ‬
‫اﳍﺪى ﻋﲆ وﺟﻬﻪ‬ ‫ﻳﻜﻮن ‪-‬ﰲ اﻟﻐﺎﻟﺐ‪ -‬إﻻ ﻟﺘﻔﺮﻳﻄﻪ؛ وإﻻ‪ :‬ﻓﻠﻮ َ َ َ‬
‫ﻃﻠﺐ ُ‬ ‫ُ‬ ‫وﻫﺬا ﻻ‬
‫ﻟﻮﺟﺪه‪.«...‬‬
‫َ‬
‫ﻗﻠﺖ‪:‬‬
‫ُ‬
‫ٍ‬
‫ﻣﻜـﺎن آﺧـﺮ(؛ إﻻ‬ ‫ً‬
‫ﳏﻤﻮدا ﰲ )‬ ‫ً‬
‫ﻣﻜﺮوﻫﺎ ‪-‬ﰲ )ﻣﻜﺎن(‪-‬‬ ‫ﻓﲈ اﻟﺬي َ َ َ‬
‫ﺟﻌﻞ ﻣﺎ ﻛﺎن‬
‫اﻟﻨﻈﺮ ﰲ اﳌﺼﻠﺤﺔ واﳌﻔﺴﺪة؟!‬
‫ُ‬
‫ـﻴﺦ اﻹﺳــﻼم ﰲ »ﺑﻴــﺎن ﺗﻠﺒــﻴﺲ اﳉﻬﻤﻴــﺔ« )‪ُ - (٨٧/٢‬ﻣـ ﱢ ً‬
‫ـﺘﻜﻠﲈ‬ ‫‪ -‬وﻗــﺎل ﺷـ ُ‬
‫ﻋﻦ اﻷﺷﺎﻋﺮة‪:-‬‬
‫ﻳﻮﺟـﺪ ﰲ ﻛـﻼم‬ ‫وﻣﻮاﻓﻘﺔ ﱠ ِ‬
‫اﻟﺴﻨﺔ ﻣـﺎ ﻻ ُ ْ َ ُ‬ ‫ِ‬ ‫ِ‬ ‫ﻛﻼﻣﻬﻢ ِﻣﻦ ّ ِ‬‫»‪ ...‬ﰲ ِ‬
‫ﱡ‬ ‫اﻷدﻟﺔ اﻟﺼﺤﻴﺤﺔ‪ُ ،‬‬
‫اﻟﺴﻨﺔ واﳉﲈﻋـﺔ واﳊـﺪﻳﺚ‪،‬‬ ‫ِ‬
‫ﻃﻮاﺋﻒ أﻫﻞ اﻟﻜﻼم إﱃ ﱡ ﱠ‬ ‫أﻗﺮب‬ ‫ﻋﺎﻣﺔ اﻟﻄﻮاﺋﻒ؛ ﻓﺈﳖﻢ‬
‫ُ‬ ‫ﱠ‬
‫اﻟــﺴﻨﺔ واﳉﲈﻋــﺔ( ﻋﻨــﺪ ﱠ َ ِ‬
‫اﻟﻨﻈــﺮ إﱃ ﻣﺜــﻞ اﳌﻌﺘﺰﻟــﺔ‬ ‫أﻫــﻞ ﱡ ﱠ‬ ‫ﱡ ِ‬
‫ﻳﻌــﺪون ﻣــﻦ ) ْ‬
‫وﻫــﻢ ُ َ‬
‫واﻟﺮاﻓﻀﺔ ‪-‬وﻏﲑﻫﻢ‪.-‬‬
‫َ‬
‫اﳌﻌﺘﺰﻟﺔ‬ ‫ِ‬
‫اﻟﺒﺪع ﻓﻴﻬﺎ ﻫﻢ‬ ‫ﻳﻜﻮن ُ‬
‫أﻫﻞ‬ ‫ُ‬ ‫ِ‬
‫اﻟﺒﻼد اﻟﺘﻲ‬ ‫اﻟﺴﻨﺔ واﳉﲈﻋﺔ( ﰲ‬ ‫ﺑﻞ ﻫﻢ ) ُ‬
‫أﻫﻞ ﱡ ﱠ‬
‫َ‬
‫واﻟﺮاﻓﻀﺔ ‪-‬وﻧﺤﻮﻫﻢ‪.«-‬‬

‫ﻗﻠﺖ‪:‬‬
‫ُ‬
‫أﻫـﻞ ﱠ ٍ‬ ‫ٍ‬
‫ﺳـﻨﺔ( ﰲ‬‫أﻧﻔـﺴﻬﻢ‪ُ َ ) -‬‬
‫ﻣﻜـﺎن‪ -‬ﻫـﻢ ‪َ -‬‬ ‫ِ‬
‫اﻟﺒﺪع( ‪-‬ﰲ‬ ‫ﺟﻌﻞ ) َ‬
‫أﻫﻞ‬ ‫ﻓﲈ اﻟﺬي َ‬
‫ٍ‬
‫اﻟﻨﻈﺮ ﰲ اﳌﺼﺎﻟﺢ واﳌﻔﺎﺳﺪ؟!‬
‫آﺧﺮ؛ إﻻ ﱠ ُ‬ ‫ﻣﻜﺎن َ َ‬
‫وﻟﻜﻦ؛ أﻳﻦ ُ ﱠ ِ ُ‬
‫اﳌﺘﻌﻈﻮن؟! وأﻳﻦ اﳌﻌﺘﱪون؟!‬ ‫ْ‬
‫‪١٧٥‬‬

‫ـﺎرض« )‪-١٥٣/١‬‬
‫اﻟﺘﻌـ ُ‬ ‫ـﺎوت ﻣﺮاﺗــﺐ أﻫــﻞ اﻟﺒِــﺪع‪ْ َ » :-‬‬
‫درء ﱠ‬ ‫ُ‬
‫واﻧﻈــﺮ ‪-‬ﰲ ﺗﻔـ ُ‬
‫‪ ،(١٥٥‬و»ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪.(١٧/٤‬‬
‫‪ -‬وﰲ ﺑﻴﺎن َ َأﺛﺮ )اﻟﻈﺮوف( ﻋﲆ إﻇﻬﺎر اﳌﻨﻬﺞ‪ ،‬واﻟﺪﻋﻮة إﻟﻴﻪ‪ ،‬واﻻﻟﺘـﺰام ﺑـﻪ‪:‬‬
‫ﺗﻴﻤﻴﺔ ﰲ »ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪- (١٤٩/٤‬ردا ﻋـﲆ َ ْ ِ‬
‫زﻋـﻢ‬ ‫اﺑﻦ ﱠ‬‫ﺷﻴﺦ اﻹﺳﻼم ُ‬ ‫ُ‬
‫ﻳﻘﻮل ُ‬
‫ﻳﺘﺴﱰ ﺑﻤﺬﻫﺐ اﻟﺴﻠﻒ(؛ ﻓﻘﺎل‪:‬‬ ‫اﻟﺴﻨﱠﺔ ‪ً ِ -‬‬
‫زاﻋﲈ أﻧﻪ ) َ َ ﱠ ُ‬ ‫َﻣﻦ ﱠ َ‬
‫ﺷﻜﻚ ﺑﺒﻌﺾ أﻫﻞ ﱡ‬
‫اﻻﺳﺘﺨﻔﺎء ﺑﻤﺬﻫﺐ اﻟﺴﻠﻒ‪:‬‬
‫َ‬ ‫اﻟﺘﺴﱰ(‬
‫أردت ﺑـ ) ﱡ‬
‫َ‬ ‫»إن‬
‫ﻣـﲈ ُﻳَﺘ َﺴ ﱠﱰ ﺑﻪ إﻻ ﰲ ﺑﻼد أﻫﻞ اﻟﺒـﺪع ‪-‬ﻣﺜـﻞ ﺑـﻼد‬‫ﻓﻴﻘﺎل‪ :‬ﻟﻴﺲ ﻣﺬﻫﺐ َ ِ ِ‬
‫اﻟﺴﻠﻒ ﱠ‬‫ُ ﱠ‬ ‫ُ‬
‫َ‬
‫واﺳﺘﻨﺎﻧﻪ؛ ﻛﲈ‬ ‫ﻳﻜﺘﻢ َ ُ‬
‫إﻳﲈﻧﻪ‬ ‫اﻟﺮاﻓﻀﺔ واﳋﻮارج‪-‬؛ ﻓﺈن اﳌﺆﻣﻦ ْ َ ْ َ َ‬
‫اﳌﺴﺘﻀﻌﻒ ‪-‬ﻫﻨﺎك‪ -‬ﻗﺪ ُ‬
‫ﻣﺆﻣﻦ ِ‬
‫ﻛﺜـﲑ ﻣـﻦ‬
‫ٌ‬ ‫إﻳﲈﻧﻪ ]ﻛﲈ ﰲ )ﺳﻮرة ﻏﺎﻓﺮ(‪ ،‬آﻳﺔ‪ ،[٢٨:‬وﻛـﲈ ﻛـﺎن‬ ‫آل ﻓﺮﻋﻮن َ‬ ‫ُ‬ ‫َََ‬
‫ﻛﺘﻢ‬
‫ﻳﻜﺘﻢ إﻳﲈﻧﻪ ‪-‬ﺣﲔ ﻛﺎﻧﻮا ﰲ دار اﳊﺮب‪:-‬‬ ‫اﳌﺆﻣﻨﲔ ُ‬
‫ﺗﺴﱰوا ﺑﻤﺬﻫﺐ اﻟـﺴﻠﻒ‪-‬؛‬ ‫ٌ‬
‫ﺳﻠﻄﺎن ‪-‬وﻗﺪ ﱠ‬ ‫ﺑﻠﺪ أﻧﺖ ﻟﻚ ﻓﻴﻪ‬ ‫ﻓﺈن ﻛﺎن ﻫﺆﻻء ﰲ ٍ‬
‫ِ‬
‫اﻟﺴﻠﻒ ﻋﻨﺪﻫﻢ‪.‬‬ ‫ﻣﺬﻫﺐ‬ ‫ﻳﺴﱰ‬ ‫ٍ‬ ‫ﺣﻴﺚ ُﻛ َ ِ‬
‫ﻧﻔﺴﻚ؛ ُ‬ ‫ﻓﻘﺪ َ َ ْ َ‬
‫ُ‬ ‫ﻨﺖ ﻣﻦ ﻃﺎﺋﻔﺔ ُ ْ َ ُ‬ ‫ذﳑﺖ َ‬
‫ﻟـﺬم‬ ‫اﳌـﺴﺘﱰﻳﻦ ﺑﻤـﺬﻫﺐ ﱠ َ‬ ‫ﻛﻨﺖ ﻣـﻦ ُ َ ْ ِ‬
‫اﳌﺴﺘـﻀﻌﻔﲔ ُ َ ِ‬
‫اﻟـﺴﻠﻒ؛ ﻓـﻼ ﻣﻌﻨـﻰ ﱢ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫وإن َ‬
‫ﻧﻔﺴﻚ‪.«...‬‬
‫ﻋﻤـﺮ‬
‫ﴐب ُ َ َ‬ ‫ﺷـﻴﺦ ِ ْ َ‬
‫اﻹﺳـﻼم َ ْ َ‬ ‫ﺑﻌ َﺪ ِ ْ ِ‬
‫ذﻛـﺮ َ ْ ِ‬ ‫اﻟﻔﺘﺎوى« )‪ْ َ - (٣١٣/١٣‬‬ ‫ﳎﻤﻮع َ َ َ‬ ‫وﰲ » َ ْ ُ‬ ‫‪ِ َ ‬‬
‫ِ‬ ‫ﻋﻨﻪ‪ٍ ِ َ ِ -‬‬ ‫ِ‬
‫رﲪﻪ اﷲ‪:-‬‬ ‫ﻣﻌﻨﻰ ) ﱠ ِ َ‬
‫اﻟﺬارﻳﺎت(‪-‬؛ َﻗﺎل ‪ُ َ َ -‬‬ ‫ﻋﻦ َ ْ َ‬ ‫ﻟـﲈ َ َ َ ُ‬
‫ﺳﺄﻟﻪ َ ْ‬ ‫ﻟﺼﺒﻴﻎ ‪ َ -‬ﱠ‬ ‫رﴈ اﷲُ َ ْ ُ‬‫‪َ َ-‬‬
‫ِ‬ ‫ﺗﻔﺴﲑﻫﺎ؛ ِ ْ ُ ِ‬ ‫ِ‬
‫اﺑـﻦ َ ﱠ‬
‫اﻟﻜـﻮاء‬ ‫ﻣـﻊ ْ ِ‬ ‫ﻋﲇ ْ ِ‬
‫ﺑﻦ َ ِأﰊ َﻃﺎﻟـﺐ َ َ‬ ‫ﻣﺜﻞ‪ّ َ :‬‬ ‫اﻟﺼﺤﺎﺑﺔ ِﰲ َ ْ ِ َ‬
‫ﺗﻜﻠﻢ ﱠ َ َ ُ‬ ‫وﻗﺪ َ َ ﱠ َ‬‫»َ َْ‬
‫ﻛﺎﻧـ ْ ِ‬ ‫ﻗﺼﺪه؛ َ ِ ِ‬ ‫ﺳﺆاﻟﻪ َ ِﳌﺎ رآه ِﻣﻦ َ ِ‬
‫رﻋﻴﺘـﻪ ُ ْ َ ِ َ ً‬
‫ﻣﻠﺘﻮﻳـﺔ‬ ‫ﺖ َ ﱠُ ُ‬ ‫ﻋﲇ َ َ‬
‫ﻟﻜﻦ َ ّ‬
‫ْ‬ ‫ﻛﺮه ُ َ َ ُ َ ُ ْ ْ‬ ‫ﻋﻨﻬﺎ‪-‬؛ َ ِ َ‬ ‫ﻟـﲈ َ َ َ ُ‬
‫ﺳﺄﻟﻪ َ ْ َ‬ ‫‪ -‬ﱠ‬
‫ﻳﺆدﺑﻪ«‪.‬‬
‫ﺣﺘﻰ ُ َ ﱢ ُ‬
‫ﻋﻤﺮ َ ﱠ‬ ‫ﻓﻴﻬﻢ َ َ َ‬
‫ﻃﺎﻋﺔ ُ َ َ‬ ‫ﻣﻄﺎﻋﺎ ِ ِ‬
‫ﻳﻜﻦ ُ َ ً‬‫ﻋﻠﻴﻪ‪َ ،‬ﱂ ْ َ ُ ْ‬
‫َ َْ‬
 ‫‪١٧٦‬‬

‫ُْ ُ‬
‫ﻗﻠﺖ‪:‬‬
‫وأﲪﺪ ِﰲ » َ َ ِ‬ ‫ﺻﺒﻴﻎ‪ :‬رواﻫﺎ ﱠ ِ ِ‬ ‫ِ ﱠ ُ‬
‫اﻟﺼﺤﺎﺑﺔ« )‪،(٧١٧‬‬
‫ﻓﻀﺎﺋﻞ ﱠ َ َ‬ ‫اﻟﺪارﻣﻲ )‪َ ْ َ َ ،(١٤٤‬‬ ‫ﻗﺼﺔ َ ِ َ َ َ‬
‫وﰲ‬ ‫اﻟﺮزاق ِﰲ » ُ َ ﱠ‬
‫اﳌﺼﻨﻒ« )‪ِ َ ،(٢٠٩٠٦‬‬ ‫وﻋﺒﺪ ﱠ‬ ‫واﻵﺟﺮي ِﰲ » ﱠ ِ َ‬
‫اﻟﴩﻳﻌﺔ« )‪ْ َ َ ،(٨٠/١‬‬ ‫َ ُﱢ‬
‫اﻟﻜﱪى« )‪ِ ِ َ - (٣٤٢‬‬ ‫ﺑﻄﺔ ِﰲ » ِ َ َ‬‫واﺑﻦ َ ﱠ‬ ‫»َ ْ ِ ِ‬
‫وﻏﲑﳘﺎ‪:-‬‬‫َ ْ‬ ‫اﻹﺑﺎﻧﺔ ُ ْ َ‬ ‫ﺗﻔﺴﲑه« )‪ُ ْ َ ،(٢٤٩/٢‬‬
‫اﻟـﺮزاق ِﰲ » َ ْ ِ ِ‬
‫ﺗﻔـﺴﲑه« )‪،(٢٤١/٣‬‬ ‫ﻋﺒـﺪ ﱠ ﱠ‬ ‫رواﻫـﺎ َ ْ ُ‬ ‫اﻟﻜﻮاء‪ْ َ َ :‬‬
‫ﻓﻘـﺪ َ َ َ‬ ‫اﺑﻦ َ ﱠ‬ ‫وأﻣﺎ ِ ﱠ ُ‬
‫ﻗﺼﺔ ْ ِ‬ ‫َ َﱠ‬
‫ِ‬
‫واﳊـﺎﻛﻢ‬ ‫ﺟﺮﻳﺮ ِﰲ » َ ْ ِ ِ‬ ‫واﺑﻦ َ ِ‬ ‫واﻟﺸﺎﳾ ِﰲ » َ ِ‬ ‫ﱠ ِ‬
‫ﺗﻔﺴﲑه« )‪َ َ ،(١٨٦/٢٦‬‬ ‫ﻣﺴﻨﺪه« )‪ُ ْ َ ،(٦٢٠‬‬ ‫ُ ْ‬ ‫َ‬
‫ﻣﺴﺘﺪرﻛﻪ« )‪.(٥٠٦/٢‬‬ ‫ِﰲ » َ ْ ِ‬
‫ُ ْ َ‬
‫اﺑﻦ َﻛﺜِﲑ ِﰲ » َ ْ ِ ِ‬
‫ﺗﻔﺴﲑه« )‪.(٢٠٧/١٣‬‬ ‫وﺻﺤﺤﻬﺎ ْ ُ‬
‫َ َ ﱠ َ َ‬
‫ﻗﻠﺖ‪:‬‬
‫ُ‬
‫اﳌﺤـﺪث اﻟﻔﻘﻴـﻪ‬ ‫ِ‬
‫ﻟﺸﻴﺨﻨﺎ اﻹﻣﺎم ﱠ‬
‫اﻟﻌﻼﻣﺔ‬ ‫ﻛﻼم‬ ‫أوﺿﺢ ِﻣﻦ ذﻟﻚ ‪ ُ -‬ﱢ‬ ‫ﱠ‬
‫ﱢ‬ ‫ﻛﻠﻪ‪ٌ -‬‬ ‫َ‬ ‫وﻟﻌﻞ‬
‫ِ‬
‫أﺟﻮﺑﺘﻪ«‪:-‬‬ ‫ﺾ»‬‫ﺣﻴﺚ ﻗﺎل ﰲ ﺑﻌ ِ‬
‫وﻫﻮ َﻣﻦ ﻫﻮ‪-‬؛ ُ‬‫اﻷﻟﺒﺎﲏ ‪-‬رﲪﻪ اﷲ‪ُ -‬‬ ‫ّ‬
‫اﳊﻜﻢ ﻋﲆ َﻣﻦ َ َ َ‬
‫واﻗﻊ ﺑﺪﻋـﺔ ﺑﺄﻧـﻪ‬ ‫وﺟﺪﻧﺎ ﰲ ﺑﻌﺾ ﻋﺒﺎرات اﻟﺴﻠﻒ ﰲ ُ‬ ‫‪» -‬إذا َ َ ْ َ‬
‫ﻣﺒﺘﺪع؛ ﻓﻬﻮ ِﻣﻦ ﺑﺎب اﻟﺘﺤﺬﻳﺮ‪ ،‬وﻟﻴﺲ ﻣﻦ ﺑﺎب اﻻﻋﺘﻘﺎد‪.‬‬
‫ذﻛﺮ اﻷﺛﺮ اﳌﻌﺮوف ﻋﻦ اﻹﻣﺎم ٍ‬
‫ﻣﺎﻟﻚ‪ ،‬ﱠﳌﺎ‬ ‫ِ‬
‫ﺟـﺎءه‬
‫َُ‬ ‫ﳛﺴﻦ ‪-‬ﲠﺬه اﳌﻨﺎﺳﺒﺔ‪ُ ْ -‬‬ ‫ﱠُ‬
‫وﻟﻌﻠﻪ َ ْ ُ ُ‬
‫ٌ‬
‫ﳎﻬـﻮل‪،‬‬ ‫واﻟﻜﻴـﻒ‬
‫ُ‬ ‫ﻣﻌﻠـﻮم‪،‬‬
‫ٌ‬ ‫اﻻﺳـﺘﻮاء‬
‫ُ‬ ‫ﺳﺎﺋﻞ‪ ،‬ﻗﺎل‪ :‬ﻳﺎ ﻣﺎﻟﻚ‪ :‬ﻣﺎ اﻻﺳﺘﻮاء؟ ﻗﺎل‪» :‬‬ ‫ٌ‬
‫ﻣﺒﺘﺪع«‪.‬‬
‫ﻓﺈﻧﻪ ُ ٌ‬
‫اﻟﺮﺟﻞ؛ ﱠ ُ‬ ‫ﺑﺪﻋﺔ‪ُ ِ ْ َ ،‬‬
‫أﺧﺮﺟﻮا ﱠ ُ‬ ‫واﻟﺴﺆال ﻋﻨﻪ ٌ‬‫ُ‬
‫ِ‬
‫ﺑﻤﺠﺮد ﻣﺎ َ‬
‫ﺳﺄل ﻋﻦ اﻻﺳﺘﻮاء!‬ ‫ﺻﺎر ُ ِ ً‬
‫ﻣﺒﺘﺪﻋﺎ‬
‫ﱠ‬ ‫ﻓﻬﻮ ﻣﺎ َ‬
‫ُ‬
‫ﻳﺮﻣـﻲ ِﻣـﻦ وراء ذﻟـﻚ‬
‫َ‬ ‫ﻣﺎﻟـﻚ ْ‬
‫أن‬ ‫ٌ‬ ‫اﻹﻣـﺎم‬
‫ُ‬ ‫ﺧﴚ‬‫ِ‬
‫ﻟﻜﻦ َ َ‬ ‫ﻳﻔﻬﻢ ً‬
‫ﺷﻴﺌﺎ‪ْ ،‬‬ ‫أراد أن َ‬
‫ﱠإﻧﲈ َ‬
‫ِ‬ ‫ِ‬
‫ﻣﺒﺘﺪع‪.‬‬
‫ٌ‬ ‫ﻓﺈﻧﻪ‬
‫اﻟﺮﺟﻞ؛ ﱠ ُ‬ ‫ﳐﺎﻟﻔﺔ اﻟﻌﻘﻴﺪة اﻟﺴﻠﻔﻴﺔ‪ ،‬ﻓﻘﺎل‪ُ ِ ْ :‬‬
‫أﺧﺮﺟﻮا ﱠ ُ َ‬ ‫َ‬
‫‪١٧٧‬‬

‫ُ‬
‫اﻟﻮﺳﺎﺋﻞ ﲣﺘﻠﻒ‪:‬‬ ‫ُ‬
‫واﻧﻈﺮوا ‪-‬اﻵن‪ -‬ﻛﻴﻒ‬
‫واﺣـﺪ ِﻣـﻦ‬
‫ٌ‬ ‫وزﻳﺪ ‪-‬إﱃ آﺧﺮه‪ -‬ﻟﻮ َ َ َ َ‬
‫ﺳﺄﻟﻨﺎ‬ ‫ٌ‬ ‫وﻋﻤﺮو‪،‬‬
‫وﺑﻜﺮ‪ٌ ْ َ ،‬‬
‫ﻫﻞ ﺗﺮى أﻧﺖ وأﻧﺎ ‪ٌ -‬‬
‫ﻧﺠﻴﺒـﻪ ﺑـﻨﻔﺲ ﺟـﻮاب‬ ‫اﳌﺴﻠﻤﲔ ‪-‬أو ﻣﻦ ﺧﺎﺻﺔ اﳌﺴﻠﻤﲔ‪َ -‬‬
‫ﻣﺜـﻞ ﻫـﺬا اﻟـﺴﺆال؛ ُ‬
‫وﻧﻠﺤﻘﻪ ﺑﺘﲈم ﻛﻼم ﻣﺎﻟﻚ؟! ﻓﻨﻘﻮل‪ :‬أﺧﺮﺟﻮا اﻟﺮﺟﻞ ﱠ ُ‬
‫ﻓﺈﻧﻪ ﻣﺒﺘﺪع؟‬ ‫ﻣﺎﻟﻚ؟! ُ‬
‫ﻻ؛ ﳌﺎذا؟‬
‫اﻟﻴـﻮم ﻟﻴـﺴﺖ‬ ‫ً‬
‫ﻣﻘﺒﻮﻟـﺔ‪،‬‬ ‫ٍ‬
‫ﻳﻮﻣﺌـﺬ‪-‬‬ ‫ُ‬
‫ﻓﺎﻟﻮﺳﺎﺋﻞ اﻟﺘﻲ ﻛﺎﻧﺖ ‪-‬‬ ‫ﻷن اﻟﺰﻣﻦ اﺧﺘﻠﻒ‪،‬‬
‫َ‬
‫أﻛﺜﺮ ﳑﺎ ﺗﻨﻔﻊ«‪.‬‬
‫ﺗﴬ َ‬ ‫ً‬
‫ﻣﻘﺒﻮﻟﺔ؛ ﻷﳖﺎ ﱡ‬
‫ﻗﻠﺖ‪:‬‬
‫ُ‬
‫ﺣـﻖ َ ْ ِ‬
‫اﻟﻔﻬـﻢ‪ ،‬وﻣـﺎ‬ ‫ﻫـﺰل!‪ -‬ﻟـﻮ ُ ِ َ‬
‫ﻓﻬـﻢ َ ﱠ‬ ‫ﳍﻮ وﻻ َ ْ‬‫ﺟﺰل‪ ..‬ﻻ ٌ‬ ‫ﻛﻼم ٌ‬
‫ﻓﺼﻞ َ ْ‬ ‫‪ ...‬وﻫﻮ ٌ‬
‫اﻟﻮﻫﻢ‪!-‬‬ ‫ِ‬ ‫ِ‬
‫ﺻﻮدر ﺑﺴﻮء َ ْ‬
‫ُ َ‬
‫ٍ‬
‫ﻧﻌـﻴﻢ ﰲ‬
‫رواه اﻟﺪارﻣﻲ ﰲ »اﻟـﺮد ﻋـﲆ اﳉﻬﻤﻴـﺔ« )‪ ،(١٠٤‬وأﺑـﻮ ُ َ ْ‬ ‫َُ‬
‫وأﺛﺮ ﻣﺎﻟﻚ‪ُ :‬‬
‫وأﻫﻠـﻪ« )ص‪ ،(١٩‬وأﺑـﻮ‬‫ِ‬ ‫اﳊﻠﻴﺔ« )‪ َ ،(٣٢٦/٦‬ﱠ‬
‫واﳋﻄﺎﰊ ﰲ » ُ ْ‬
‫اﻟﻐﻨﻴﺔ ﻋﻦ اﻟﻜـﻼم‬ ‫» ِ‬

‫اﻟﺸﻴﺦ ﰲ »ﺗﺎرﻳﺦ أﺻﺒﻬﺎن« )‪- (٢١٤/٢‬وﻏﲑﻫﻢ‪.-‬‬

‫واﺑﻦ ﺣﺠﺮ ﰲ »ﻓـﺘﺢ‬ ‫اﻟﺬﻫﺒﻲ ﰲ »ﺗﺬﻛﺮة ُ ﱠ‬
‫اﳊﻔﺎظ« )‪ُ ،(٢٠٩/١‬‬ ‫ﱡ‬ ‫ﺳﻨﺪه‬
‫وﺻﺤﺢ َ ُ‬
‫ﱠ‬
‫اﻟﺒﺎري« )‪.(٤٠٧/١٣‬‬
‫ُ‬
‫اﻟﻜﻠﻤـﺔ‪،‬‬ ‫وﺗَﺸﱠَﺘﺘ ْ‬
‫ﺖ ﻓﻴـﻪ‬ ‫ﻋﻤﺖ ﻓﻴﻪ ُ ْ َ‬
‫اﻟﻔﺮﻗﺔ‪َ ،‬‬ ‫وﻟﻨﻘﺎرن ﺑﲔ ِ‬
‫زﻣﺎﻧﻨﺎ ‪-‬ﻫﺬا‪ -‬وﻗﺪ ﱠ ْ‬ ‫‪ْ ِ ُ ْ ...‬‬
‫اﻟﻜﺒﺎر( ‪-‬اﻟﺜﻼﺛﺔ‪ -‬وﻣﺎ ﻛـﺎن ﻓﻴـﻪ ِﻣـﻦ‬ ‫ﻣﺸﺎﳜﻨﺎ ) ِ‬
‫ِ‬ ‫اﻟﻮﺣﺪة‪ ،-‬وﺑﲔ زﻣﺎن‬
‫ُ‬ ‫ﺖ ﻓﻴﻪ‬‫وﺗَﻔﱠَﺘﺘ ْ‬
‫َ‬
‫ﱢاﺗﻔﺎق وارﺗﻔﺎق!!‬

‫اﻟﻌﻨـﻒ(!!!‬ ‫ﻧﻔﺴﻪ‪ -‬ﻓﺮ ُق ﻣﺎ ﺑﲔ ) ﱢ ْ‬

‫اﻟﺮﻓـﻖ( و) ُ ْ‬ ‫َْ‬
‫اﻟﺰﻣﺎﻧﲔ ﻫﻮ ‪ُ -‬‬ ‫إن َ‬
‫ﻓﺮق ﻣﺎ ﺑﲔ‬ ‫‪ ...‬ﱠ‬
‫‪-‬ﰲ ﱢ َ ْ‬
‫اﻻﲡﺎﻫﲔ‪!-‬‬
 ‫‪١٧٨‬‬

‫أوﴅ ِ ِﺑﻪ َ ُ‬
‫‪ ...‬و‬
‫ِِ‬ ‫ِ‬
‫اﻷخ‬ ‫اﳌﻘﺪﻣﺔ(‪َ ِ :-‬ﺑﲈ َ ْ َ‬
‫ﻣﻦ َﻫﺬه ) ُ َ ﱢ َ‬‫ﻧﺤﻦ ﻓﻴﻪ ‪ْ -‬‬ ‫ﻣﺎ ُ‬
‫ـﺪ ‪َ َ -‬ﻧﻔــﻊ اﷲُ ﺑــﻪ‪ِ -‬ﰲ ِرﺳـ َ ِ ِ‬
‫ـﺎﻟﺘﻪ‬ ‫اﻟﻌﻴـ ِ‬
‫ـﻠﻄﺎن ِ‬
‫ـﺸﻴﺦ ُﺳـ ْ َ ُ‬‫اﻟـ ﱠ ْ ُ‬
‫َ‬ ‫َ‬
‫ﻛﻞ ﻣﻜﺎن‪-‬؛ ِ‬ ‫ِ‬ ‫ِ‬
‫ﻼ ‪َ -‬ﻣﺎ ُ َ ﱠ ُ ُ‬
‫ﻣﻠﺨﺼﻪ‪:-‬‬ ‫ﻗﺎﺋ ً‬ ‫اﻟﺴﻠﻔﻴﲔ( ِﰲ ُ ﱢ َ‬ ‫اﻟﻨﺼﻴﺤﺔ‪ُ َ َ ْ ِ - «..‬‬
‫إﺧﻮاﻧﻪ ) ﱠ َ ﱢ‬ ‫» ﱠ َ‬
‫ﻋﲆ َ ِ َ ِ‬
‫ﺧﻄﻴﺌﺘﻚ«)‪.(١‬‬ ‫ﺑﻴﺘﻚ‪ِ ،‬‬
‫واﺑﻚ َ َ‬ ‫ﻋﻠﻴﻚ ِ َ َ‬
‫ﻟﺴﺎﻧﻚ‪َ ْ َ َ ْ َ ،‬‬
‫وﻟﻴﺴﻌﻚ َ ْ ُ‬ ‫‪ْ ِ ْ َ » -‬‬
‫أﻣﺴﻚ َ َ ْ َ‬
‫َ ْ‬
‫ﻳﺪي اﷲَ ‪ َ -‬ﱠ‬ ‫ِ‬
‫ﺟﻞ َوﻋﻼ‪.-‬‬ ‫ﺑﲔ َ َ‬ ‫‪َ -‬ﺧﻒ َ َ َ‬
‫اﳌﻘﺎم َ ْ َ‬
‫اﻟـﺴﻠﻔﻴﲔ‪َ ،‬أو َ ِ ِ‬
‫ِ‬ ‫أﻋﺮاض ِ ْ َ ِ َ‬ ‫ﻏﺎﻳﺔ َ ِ ِ‬
‫ﺗﺒـﺪﻳﻌِﻬﻢ‪،‬‬‫ْ ْ‬ ‫إﺧﻮاﻧﻚ ﱠ َ ﱢ‬ ‫ِ‬ ‫اﻟﻮﻗﻮع ِﰲ َ ْ‬
‫ﻣﻦ ُ ُ ِ‬
‫اﳊﺬر َ‬ ‫واﺣﺬر َ َ َ‬ ‫َ ْ َْ‬
‫اﻷﻣﻮر ِ‬ ‫ِِ‬ ‫ِ‬ ‫ﲡﻬﻴﻠﻬﻢ‪َ ،‬أو ِ ْ ِ ِ ِ‬
‫ﺗﻀﻠﻴﻠﻬﻢ‪ْ َ ،‬أو َ ْ ِ ِ ِ‬
‫َ ْأو َ ْ ِ ِ ِ‬
‫اﻟﻜﺒـﺎر‬
‫َ‬ ‫اﻟﺴﻠﻔﻴﺔ‪ْ ِ ْ َ َ ،‬‬
‫وأرﺟﻊ َﻫﺬه ُ ُ َ‬ ‫ﻣﻦ ﱠ َ ﱠ‬
‫إﺧﺮاﺟﻬﻢ َ‬ ‫ْ َ‬
‫اﻟﻜﺒﺎر)‪.(٢‬‬ ‫ِإﱃ َ ِ ِ‬
‫اﻟﻌﻠﲈء َ‬ ‫ُ َ‬
‫ٍ‬
‫ﻧﺒﻮي ﺻﺤﻴﺢ‪.‬‬ ‫ﻧﺺ ﺣﺪﻳﺚ َ َ ِ ﱟ‬ ‫)‪ (١‬ﻫﺬا ﱡ‬
‫اﻧﻈﺮ ﻟﻪ‪» :‬ﺳﻠﺴﻠﺔ اﻷﺣﺎدﻳﺚ اﻟﺼﺤﻴﺤﺔ« )‪.(٨٩٠‬‬ ‫ُ‬
‫ﳛـﴫ‬ ‫اﻟﻮﺻـﻒ ِﻣـﻦ ﺗﻔـﺼﻴﻞ وﺗﺄﺻـﻴﻞ )ص‪-(٥٢‬؛ َ ِ ﱠ‬
‫ﻓـﺈن ) َ ْ َ‬
‫اﻟـﺒﻌﺾ( َ ْ ُ ُ‬
‫ِ‬ ‫ﺑﻴﺎن َﻣﺎ ِﰲ ﻫﺬا‬ ‫ﺳﺒﻖ َ َ ُ‬ ‫)‪ْ َ (٢‬‬
‫ﻗﺪ َ َ َ‬
‫وﻳﻀﺎﻋﻒ ِ ْ َ‬
‫اﳌﺤﻨﺔ‪...‬‬ ‫اﻟﻔﺮﻗﺔ‪ُ ِ َ ُ َ ،‬‬
‫ﻳﺰﻳﺪ ُ ْ َ‬‫ﺑﻴﻨﺔ!‪-‬؛ ِ ﱠﳑﺎ َ ِ ُ‬ ‫ﲢﻜﲈ ‪ِ ْ َ ِ -‬‬
‫ﺑﻐﲑ َ ﱢ َ‬ ‫ﻮﺻﲔ ‪-‬ﻋﻨﺪه! َ َ ﱡ ً‬ ‫ﳐﺼ ِ‬ ‫اﻟﻜﺒﺎر( ِﰲ ُ َ ٍ‬
‫أﻧﺎس َ ْ ُ‬
‫ِ‬
‫اﻟﻌﻠﲈء َ‬ ‫) ُ ََ‬
‫ﻫﺬا َ ِ‬ ‫َِ‬
‫ﻋﻈﻴﻢ‪..‬‬
‫ﺑﻼء َ ٌ‬ ‫وﰲ َ َ َ ٌ‬
‫ِ‬
‫وأﻛﺜﺮ ﱠﳑﺎ ُ ُ‬
‫ﺗﺬﻛﺮ!‬ ‫ُ‬ ‫ﲢﴫ‪،‬‬
‫ﻏﲑ ﻣﺎ ُ ُ‬ ‫اﻟﻌﻠﲈء اﻟﻜﺒﺎر( ‪-‬ﻳﺎ ﻫﺬا‪ -‬ﻣﻮﺟﻮدون؛ ُ‬ ‫ﻓـ) ُ‬
‫ﻣﺒﺘﺪﻋﺔ )ِﻛﺒﺎر(‪ ،‬أو ذوو ﺟـﺎه )ِﻛﺒـﺎر(‬ ‫ٌ‬ ‫ِ‬
‫ﻋﻠﲈء ﻛﺒﺎر(؛ ﻫﻢ ُ‬ ‫ﻳﻘﺎل ﻓﻴﻬﻢ‪ُ ) :‬‬ ‫أن ﻫﻨﺎك ﱠﳑﻦ ُ ُ‬ ‫ﺑﺮﺑﻚ‪ -‬ﱠ‬ ‫ﺛﻢ؛ أﻻ َﺗﺮى ‪ -‬ﱢ‬ ‫ﱠ‬
‫َ‬ ‫ِ‬ ‫ﻟﻴﺲ ) َ ِ ً‬ ‫ِ‬ ‫ِ‬ ‫َ‬
‫اﻟﻌﻜﺲ!!‬‫ﻋﻨﺪك‪ !-‬أو َ ْ‬ ‫ﻛﺒﲑا( ‪ْ -‬‬ ‫ﻏﲑك‪َ ْ َ :‬‬ ‫ﻋﻨﺪ َ ْ‬ ‫ﻫﻮ ) َ ِ ٌ‬
‫ﻛﺒﲑ( ْ َ‬ ‫ﻣﻦ ُ َ‬
‫ﺣﺴﺐ‪ -‬ﻋﻨﺪي وﻋﻨﺪك؟!! ْأو َ ْ‬ ‫‪ُ ْ َ-‬‬
‫ﲤﺜﻴﻼ‪ -‬ﻣﺎ ﺳﻴﺄﰐ )ص‪.(١٩٢‬‬ ‫واﻧﻈﺮ ‪ً -‬‬ ‫ُ‬
‫اﻟﻔﺘﺎوى« )‪- (٢٩١/٢٠‬ﰲ ِ‬
‫ﻧﻘـﺪ ﻣﺜـﻞ ﻫـﺬه اﳌﻔﺎﺿـﻼت‪ٌ َ ِ َ -‬‬ ‫َ َِ ْ ِ‬
‫ﻛﻠﻤـﺔ‬ ‫اﻹﺳﻼم ِﰲ » َ ْ ُ‬
‫ﳎﻤﻮع َ َ َ‬ ‫وﻟﺸﻴﺦ ِ َ ِ‬
‫َ َِ ٌ‬
‫ﻏﺎﻟﻴﺔ؛ َ ْ ُ ْ َ‬
‫ﻓﺎﻧﻈﺮﻫﺎ‪.‬‬
‫‪١٧٩‬‬

‫ِ‬ ‫ِ‬ ‫ُ ِ‬ ‫اﺣــﺬر ﱠ ﱠ ِ َ‬

‫ﺑﻘــﺼﺪ ِ ْ َ‬
‫اﻹﻓــﺴﺎد‬ ‫اﻟــﺴﻠﻔﻴﲔ‪ْ َ ِ ،‬‬
‫ﺻــﻔﻮف ﱠ َ ﱢ‬ ‫ﺑــﲔ ُ‬ ‫اﻟﻨﲈﻣــﲔ ُ ْ َ ﱢ‬
‫اﳌﻨﺪﺳــﲔ َ ْ َ‬ ‫‪َ ْ -‬‬
‫َِ ِ‬
‫وإﺛﺎرة َ ْ‬
‫اﻟﻔﻮ َﴇ)‪.(١‬‬ ‫َ َ‬

‫ﻓـﺈن َ َ ِ َ‬ ‫ِ‬
‫اﻟﺴﻠﻔﻴﲔ؛ َ ِ ﱠ‬ ‫ﲢﺰﲠﻢ‪ِ -‬ﻟﻌﺎ ِﱂٍ ِﻣﻦ َ ِ‬ ‫وﻻَ ُ َ ِ‬
‫ﻣـﺸﺎﳜﻨﺎ ) ْ َ‬
‫اﺑـﻦ‬ ‫اﻟﻌﻠﲈء ﱠ َ ﱢ‬
‫َ َ ُ َ‬ ‫اﻧﺘﺴﺎﲠﻢ ‪ْ َ -‬أو َ َ ﱡ ُ ُ‬
‫ﻳﻐﺮك ْ َ ُ ُ‬ ‫َ َ ﱠ‬
‫وﻏﲑﻫﻢ‪ (-‬ﺑﺮآء )‪ِ (٢‬ﻣﻦ ُ ِ ِ‬ ‫واﻷﻟﺒﺎﲏ‪ ،‬واﺑﻦ ُ َ ِ‬
‫ﻳﺘـﺴﱰون ِ ِﲠـﻢ‪،‬‬ ‫ﻫﺆﻻء ﱠ َ‬
‫اﻟـﺬﻳﻦ َ َ َ ﱠ ُ َ‬ ‫َ‬ ‫َُ ُ‬ ‫ﻋﺜﻴﻤﲔ ‪ُ َ ْ َ َ -‬‬ ‫َﺑﺎز‪ ِ َ ْ َ َ ،‬ﱠ َ ْ َ ْ‬
‫ِ‬ ‫ﲨﻊ َ ِ ِ‬ ‫ِ‬ ‫َ َُ ُِ‬
‫ﻛﻠﻤﺔ ﱠ َ ﱢ‬
‫اﻟﺴﻠﻔﻴﲔ)‪.(٣‬‬ ‫ﻋﲆ َ ْ ِ َ‬‫وﺣﺮﺻﻬﻢ َ َ‬
‫وﻃﺮﻳﻘﺘﻬﻢ‪ُ َ ْ َ ،‬‬ ‫ﻣﺬﻫﺒﻬﻢ َ َ ِ َ َ ُ‬
‫ﻮن َ ْ َ َ ُ‬
‫وﳜﺎﻟﻔ َ‬

‫أﴍت إﻟﻴﻬﻢ ‪ً -‬‬

‫ﻗﺮﻳﺒﺎ‪!-‬‬ ‫ﺑﻌﺾ َﻣﻦ َ َ ْ ُ‬ ‫ِ‬ ‫ﻛﻤﺜﻞ ِ‬
‫ﺣﺎل‬ ‫)‪ِ ْ ِ َ (١‬‬
‫ِ ِ‬ ‫اﳍﻮج!( ‪ٌ ِ َ -‬‬ ‫واﺣﺪ ِﻣﻦ ُ َ ِ‬
‫وﻳﺰﻳـﺪ ِﰲ َ ِ ﱠ‬
‫اﻟﺒﻠﻴـﺔ‬ ‫ِ‬
‫اﻟﻘـﻀﻴﺔ‪َ ِ َ َ ،‬‬
‫ﻟـﻴﻌﻜﺲ َ ﱠ‬ ‫ﺟﺎﻫـﻞ َُﳉـﻮج!‪َ ْ َ -‬‬ ‫ﻫﺆﻻء ) ُ‬ ‫وﻳﺄﰐ َ ِ ٌ ْ َ‬ ‫)‪ِ ْ َ َ (٢‬‬
‫اﻷﻟﺒﺎﲏ ﺑﺮيء ِﻣﻦ َ َ ِ ِ‬ ‫وﺟﻬﻞ َ ِ ٍ‬ ‫ﺑﺤﻤ ٍﻖ ِ ِ ٍ‬ ‫ﻗﺎﺋﻼ ‪-‬أو ِ ً‬ ‫‪ً ِ َ-‬‬
‫ﺗﻼﻣﻴﺬه(!!!‬ ‫ﺳﺎﺑﻎ‪ْ ٌ َ ِ َ ْ َ ) :-‬‬
‫ٍ‬ ‫داﻣﻎ‬ ‫ﺑﺎﻟﻎ‪ٍ ْ َ َ ،‬‬ ‫ﻧﺎﻗﻼ!‪ْ ُ ِ -‬‬
‫ﻫﻜﺬا ‪ٍ َ ْ َ -‬‬
‫ﻛﲈ ُ َﻳﻘﺎل‪!!-‬‬ ‫ﺧﺒﻂ َ ْﻟﺰق‪َ َ -‬‬ ‫َ َ‬
‫َ ِ‬ ‫ِ‬ ‫ِ‬ ‫واﻟﺘﺎرﻳﺦ َ ِ ٌ‬
‫َ ﱠ ِ ُ‬
‫ﺣﺮﻣﺎن!!‬ ‫ﻟﻜﻦ ُ َ َ َ‬
‫اﳌﻌﺎﴏة ْ َ‬ ‫ﻳﻜﺬب؛ َ ﱠ‬ ‫ﺷﺎﻫﺪ ﻻَ َ ْ ُ‬
‫)‪... (Ï Î Í Ì Ë Ê‬‬
‫اﻟﺸﻤﺲ ِﻣﻦ رﻣﺪٍ‬ ‫ﺿﻮء ﱠ ْ ِ‬ ‫ِ‬
‫ََ‬ ‫اﻟﻌﲔ َ ْ َ‬ ‫ﺗﻨﻜﺮ َ ْ ُ‬ ‫ﻗﺪ ُ ُ‬
‫اﻟـﻤـﺎء ِﻣﻦ َ َ ِ‬
‫ﺳـﻘﻢ !‬ ‫ِ‬
‫اﻟﻔـﻢ َ ْ َ‬
‫ﻃﻌـﻢ‬ ‫ﻨﻜـﺮ َ ُ‬
‫ِ‬
‫وﻳ ْ ُ‬ ‫ُ‬
‫ِ‬
‫ْﻬﺠﻬﻢ‪ِ َ ْ َ َ ،‬‬ ‫ﺑﻤﻨ َ ِ ِ‬ ‫وﻣﻴﺰان ْ ِ َ ِ‬ ‫ﳌﺸﺎﳜﻨﺎ‪ُ َ ِ َ ،‬‬ ‫ﻫﺬا ِﻣﻌﻴﺎر ﺣﺒﻨَﺎ َ ِ َ ِ ِ‬
‫وأﺧﻼﻗﻬﻢ‪..‬‬ ‫اﻟﺘﺰاﻣﻨَﺎ ِ َ‬ ‫)‪ ُ ُ َ ْ َ َ (٣‬ﱢ‬
‫رﲪﻪ اﷲ‪ُ -‬ﻳﻘﻮل‪ِ ) :‬ﻣﻦ ِ ِ ِ‬ ‫ِ‬ ‫ِ‬
‫ﻌﺮﻓﻮﳖﻢ( ‪...‬‬‫ﺛﲈرﻫﻢ َﺗ ْ ِ ُ َ ُ‬ ‫ْ َ‬ ‫َ‬ ‫اﻷﻟﺒﺎﲏ ‪ُ َ َ -‬‬ ‫اﻹﻣﺎم َ ْ َ ﱠ‬ ‫ﺷﻴﺨﻨﺎ ِ َ َ‬ ‫ﻧﺴﻤﻊ َ ْ َ‬ ‫وﻛﻢ‪ُ -‬ﻛﻨﱠﺎ َ ْ َ ُ‬ ‫وﻛﻢ ‪ْ َ َ -‬‬ ‫َ َ ْ‬
‫وﺣﻨ َْﻈﻞ!!‬ ‫وﻳﺸﺎﻫﺪ( ُ ﱡ ِ‬ ‫ﻳﺸﻬﺪ ) َ ُ َ ِ ُ‬ ‫ﻛﲈ َ ْ َ ُ‬ ‫و) ِﺛﲈر!( ُ َ ِ‬
‫ﻋﻮﺳﺞ َ َ‬ ‫ﻛﻞ َﻋﺎﻗﻞ‪ٌ َ ْ َ :-‬‬ ‫أوﻟﺌﻚ ‪َ َ -‬‬ ‫َ َ ُ‬
‫ﺑﺄﺑﻌﺪ َﻣﻨ ِْﺰل‪..‬‬‫ِ‬ ‫ِ‬
‫ﺑﺤﻤﺪ اﷲ‪َ ْ َ ِ -‬‬ ‫ﻋﻦ َذا ‪ْ َ ِ -‬‬ ‫وﻧﺤﻦ َ ْ‬
‫ََ ْ ُ‬
‫ﻮﻛﻨﺎ َ َ ِ َ ُ‬ ‫ﺳـﻠ ِ َ‬ ‫ِ‬
‫ﻣـﺴﺎﻟﻜﻬﻢ‬ ‫دﺑﺎﺑﲑﻫﻢ( ﻋﻠﻴﻨﺎ!‪ِ -‬إﻻﱠ َ َ ُ‬
‫ﻋﺪم ُ ُ‬ ‫َ‬ ‫أي‪:‬‬ ‫زﻧﺎﺑﲑﻫﻢ ) َ ْ‬ ‫ووﺟﻪ َ َ ِ َ ُ‬ ‫ﻏﺎﻇﻬﻢ )!( ﻣﻨﱠﺎ ‪ -‬ﱠ‬ ‫َ ْﺑﻞ َﻣﺎ َ َ ُ‬
‫ِ‬
‫اﳊﺰﺑﻴﺔ(‪...‬‬ ‫وﻃﺮاﺋﻘﻬﻢ ) ْ ِ ﱠ‬ ‫اﻟﻐﻀﺒﻴﺔ‪ُ َ ِ َ َ َ ،‬‬ ‫وﺻﻨﺎﺋﻌﻬﻢ َ َ ِ ﱠ‬ ‫اﻟﺮدﻳﺔ‪ُ َ ِ َ َ َ ،‬‬ ‫ِ‬
‫ﱠ ﱠ‬
‫ﻛـﲈ ِﰲ‬ ‫اﻟﺴﻔﻬﺎء؛ َ َ ْ ِ ُ ُ‬
‫ﻓﻴـﺸﺘﻤﻮﻛﻢ( ‪َ َ -‬‬ ‫ﲣﺎﻃﺒﻮا ﱡ َ َ‬
‫ِ‬
‫ﻓﺘﻠﺪﻏﻜﻢ‪َ ،‬وﻻَ ُ َ ُ‬ ‫اﻟﺰﻧﺎﺑﲑ؛ َ َ ْ َ َ ُ‬ ‫ﺗﺜﲑوا ﱠ َ ِ‬ ‫ِ‬
‫ﻗﺪﻳﲈ‪) :-‬ﻻَ ُ ُ‬ ‫ﻗﻴﻞ ‪ً ِ َ -‬‬ ‫وﻗﺪ ِ َ‬
‫ََْ‬
‫اﻟﺮازي« )‪.-(١٣٤/٢‬‬ ‫ﺗﻔﺴﲑ ﱠ ِ‬ ‫»َ ْ ِ‬
‫ﻟــﻢ‬ ‫ِ‬ ‫ُ ِ‬ ‫ُ‬ ‫ﺳﻤﻌﻨﺎ َ‬ ‫وﻣﺎ أﻛﺜﺮ ﻣﺎ ِ‬
‫اﳊـﺎﺋﻂ ﻟﻠﻤـﺴﲈر‪َ :‬‬ ‫ﻳﻘـﻮل‪» :‬ﻗـﺎل‬ ‫رﲪـﻪ اﷲُ‪-‬‬ ‫ُ‬ ‫اﻷﻟﺒـﺎﲏ ‪-‬‬
‫ﱠ‬ ‫اﻹﻣﺎم‬
‫َ‬ ‫ﺷﻴﺨﻨﺎ‬ ‫َ‬
‫ﻳﺪﻗﻨﻲ«!!‬ ‫ِ‬ ‫ﺳﻞ َﻣﻦ َ ُ ﱡ‬ ‫ﺗﺸﻘﻨﻲ؟! ﻗﺎل‪ْ َ :‬‬ ‫َُ ﱡِ‬
 ‫‪١٨٠‬‬

‫وﻳﻨﻘـﻞ ِ‬ ‫ﻳـﺸﻨﻊ َﻋـﲆ ِ ْ ِ ِ‬ ‫ِ‬

‫أﺣﺪ ْ َ ِ‬ ‫َ ِ‬ ‫‪َ ِ -‬‬
‫ﺧـﻼف َﻣـﺎ‬
‫َ‬ ‫إﺧﻮاﻧـﻪ‪ُ ُ ْ َ َ ،‬‬
‫َ‬ ‫ﻣـﻦ ُ َ ﱢ ُ‬ ‫ﻣﻦ َ َ ُ‬
‫اﻟﺒﻠﺪان َ ْ‬ ‫ﺟﺎءك ْ‬ ‫إذا َ َ‬
‫اﳌـﺘﻜﻠﻢ ِ ِ‬
‫اﻟـﺸﻴﺦ ُ َ َ ﱠ‬
‫ﻣـﻦ ﱠ ْ ِ‬ ‫ﺗـﺼﺪﻗﻪ‪ْ َ ،‬‬
‫ﺑـﻞ َ َ ﱠ ْ‬ ‫ﻓـﻼ ُ َ ﱢ ُ‬
‫اﻟﺴﻨﺔ‪َ َ :‬‬ ‫ﻋﻨﻬﻢ ِﻣﻦ ُ ِ‬
‫ﻓﻴـﻪ‬ ‫ﺗﺜﺒـﺖ َ‬ ‫ﻧﴫة ﱡ ﱠ‬
‫ْ ْ َ‬ ‫ْ ََ‬
‫اﺷﺘﻬ َﺮ َ ْ ُ‬
‫ﻣﺒﺎﴍة‪.-‬‬
‫‪َ َ َُ-‬‬
‫ﻣﻦ ِ ْ‬‫ِ‬ ‫ِ‬
‫اﻟﺸﺎﺋﻌﺎت‪ِ َ َ َ َ ،‬‬ ‫ﻋﻮﻧﺎ ِﰲ َ ْ ِ‬
‫اﻹﺛﻢ‪.‬‬ ‫ﻧﺼﻴﺐ َ‬
‫ﻓﻴﻨﺎﻟﻚ َ ٌ‬
‫َ‬ ‫ﻧﴩ ﱠ َ‬ ‫َوﻻَ َ ُ ْ‬
‫ﺗﻜﻦ َ ْ ً‬

‫اﻟﺴﻠـ ِ َ‬
‫ـﺴﻠﺔ‬ ‫ـﻞ ﻣــﺎ ﺳـ ِ‬
‫ـﻤﻊ« ]» ﱢ ْ‬ ‫ﺑﻜـ ﱢ َ َ‬ ‫ـﺪث ِ ُ‬
‫ﳛـ ﱢ َ‬ ‫ـﲈ َ ْ‬
‫أن ُ َ‬
‫ﻛﻔــﻰ ﺑـ َ ِ‬
‫ـﺎﳌﺮء ِ ْإﺛـ ً‬ ‫ِ‬ ‫َِ‬
‫وﰲ اﳊَــﺪﻳﺚ‪ْ َ َ َ » :‬‬
‫ِ‬
‫اﻟﺼﺤﻴﺤﺔ« )‪.[(٢٠٢٥‬‬
‫َ‬ ‫ﱠ‬

‫ﺑــﲔ ِ ْ َ‬
‫اﻹﺧــﻮان‪َ َ ،‬‬
‫وﱂ ﱢ ﱠ ْ‬
‫اﻟــﺸﻤﻞ‪،‬‬ ‫ﻳــﺴﻌﻰ ِ ِ ْ َ ِ‬
‫ﻟﻺﺻــﻼح َ ْ َ‬
‫ِ‬ ‫ِ‬
‫ﻛــﻦ ‪َ -‬أﺧــﻲ‪ -‬ﱠﳑــﻦ َ ْ َ‬ ‫‪ْ ُ -‬‬
‫وﻋﻤـﻼ‪ ،‬واﷲُ ﻻَ ِ‬
‫ﻳـﻀﻴﻊ ْ َ‬
‫أﺟـﺮ‬ ‫ُ‬ ‫ُ‬ ‫ﻗـﻮﻻً َ َ ً َ‬ ‫ﻫـﺬه ِ ْ َ‬
‫اﻟﻔﺘﻨـﺔ َ ْ‬
‫وﲣﻔﻴـﻒ َآﺛـﺎر ِ ِ‬
‫َ‬
‫اﻟﺼﺪع‪ِ ِ ْ َ ،‬‬
‫ورأب ﱠ ْ َ‬ ‫ََْ ِ‬
‫اﳌﺤﺴﻨﲔ‪.‬‬‫اﳌﺼﻠﺤﲔ ُ ِ ِ‬
‫ُ ِ ِ‬
‫ْ‬ ‫ْ‬
‫وأﺑﻘﻰ‪ِ َ ،‬‬ ‫ﺧﲑ ِ ْ َ‬ ‫ِ‬ ‫ﺑﺎﻟﻌﻠﻢ ﱠ ِ‬ ‫‪ُ َ ِ ْ -‬‬
‫اﻻﺷﺘﻐﺎل ِ ِ ْ ِ‬
‫ﻣـﻦ‬ ‫ﻋﻨﺪ اﷲ َ َ ْ َ َ ْ ٌ‬
‫وﺧﲑ ْ‬ ‫اﻟﺼﺎﻟﺢ َ ْ ٌ‬ ‫اﻟﻨﺎﻓﻊ َ َ َ ِ‬
‫واﻟﻌﻤﻞ ﱠ‬
‫ِ‬ ‫ﺧﺼﻮﻣﺎت ِ ْ ِ ٍ‬
‫ٍ‬ ‫ﺗﺰج ِ َ ْ ِ َ‬
‫ﻋﻠﻤﻴﺔ ﻻَ ُ ْ ُ َ‬
‫ﲢﺴﻨﻬﺎ‪.‬‬ ‫ﱠ‬ ‫ﺑﻨﻔﺴﻚ ِﰲ ُ ُ َ‬ ‫َ ْ‬
‫أن َ ُ ﱠ‬
‫اﳌﺴﺎﺋﻞ ِ َإﱃ َ ِ ِ‬
‫ﻫﺬه َ َ ِ ِ‬
‫دﻗﺎﺋﻖ ِ ِ‬
‫ِ‬ ‫أن ُ ِ َ‬
‫اﻟﻜﺒﺎر‪.‬‬
‫اﻟﻌﻠﲈء َ‬
‫ُ َ‬ ‫ﲢﻴﻞ ِﰲ َ َ ِ َ‬ ‫وﺣﺴﺒﻚ َ ْ‬
‫َ َ ْ ُ َ‬

‫وادع َ ُﳍـ ْﻢ ِ َ ْ ِ‬ ‫ﻓﻀﺎﺋﻞ ِ ْ ِ‬‫ِ‬ ‫ﻋﲆ ِ ْ َ ِ‬ ‫‪ِ ْ -‬‬

‫وﲡﻨـﺐ‬‫اﻟﻐﻴـﺐ‪ َ َ َ ،‬ﱠ‬
‫ﺑﻈﻬـﺮ َ ْ‬ ‫إﻇﻬﺎر َ َ ِ َ‬
‫إﺧﻮاﻧﻚ‪ُ ْ َ ،‬‬ ‫اﺣﺮص َ َ‬
‫ﻟﻴﺼﻌﺪ َﻋﲆ َ ِ َ ِ‬
‫ﺑﺎدر ‪َ َ ْ َ ِ -‬‬ ‫ِ‬ ‫إذا ُ ِ ِ‬
‫ﻛﺘﻔﻴﻪ‪-‬‬
‫ْ‬ ‫أﺧﻮه ﱠ َ ﱡ‬
‫اﻟﺴﻠﻔﻲ َ َ َ‬ ‫ﻋﻨﺪه َ ُ ُ‬ ‫اﳊﻤﻘﻰ ؛ ِ َ َ‬
‫ذﻛﺮ ْ َ ُ‬ ‫ﺑﻌﺾ َ ْ َ‬ ‫ُْ ُ َ‬
‫أﺳﻠﻮب َ ْ ِ‬
‫)‪(١‬‬

‫ﻋﻠﻴﻪ ُ َ َ‬ ‫ﻓﻼن َ ِ‬ ‫َ ِ ً‬
‫ﻣﻼﺣﻈﺎت!‬ ‫ﻗﺎﺋﻼ‪ْ َ ٌ َ ُ :‬‬
‫ﻋﻨﺪه َ ْ ِ‬ ‫ِ‬ ‫وﻣﻦ ِ ﱠ‬
‫ِ‬
‫ﺗﻘﺼﲑ؟!‬ ‫ﻣﻨﺎ َ ْ َ‬
‫ﻟﻴﺲ ْ َ ُ‬ ‫ُﺳ ْ َ َ‬
‫ﺒﺤﺎن اﷲ! َ ْ‬

‫َُ‬
‫وﺗﻜﺎﺛﺮوا!!!‬ ‫)‪ (١‬وﻗﺪ َ ُ ُ‬
‫ﻛﺜﺮوا‬
‫‪١٨١‬‬

‫ﻣـﻦ ِ َ ِ‬
‫اﻟﻔـﺘﻦ َﻣـﺎ‬ ‫اﻟﺴﻨﺔ‪ِ ِ ْ َ ،‬‬
‫وﺗﻌـﻮذ ِﺑـﻪ َ‬ ‫واﻟﺜﺒﺎت َ َ‬
‫ﻋﲆ ﱡ ﱠ َ َ ﱠ‬ ‫ﺣﺴﻦ ِ َ‬
‫اﳋﺘﺎم‪ َ ،‬ﱠ َ َ‬ ‫رﺑ َﻚ ُ ْ َ‬ ‫‪ - ‬اِ ْ َ ْ‬
‫ﺳﺄل َ ﱠ‬
‫وﻣﺎ َ َ‬
‫ﺑﻄﻦ«‪.‬‬ ‫َ ِ‬
‫ﻣﻨﻬﺎ َ َ‬
‫ﻇﻬﺮ ْ َ‬
‫ََ‬
‫دﻋﻮﺗﻨﺎ ﱠإﻻ ِﻣﻦ ُ ِ‬
‫أﻧﻔﺴﻨﺎ«)‪...(١‬‬ ‫ِ‬ ‫ﻧﺨﺎف ﻋﲆ‬
‫ُ‬ ‫ﻓـ»واﷲ؛ ﻻ‬

‫ُ‬ ‫وﺣﺪه‪ُ -‬‬

‫اﳌﺴﺘﻌﺎن‪...‬‬ ‫واﷲُ ‪ُ َ -‬‬

‫*****‬

‫اﻷخ‬ ‫ُ‬
‫ﺗﻠﻤﻴـﺬه ُ‬ ‫رﲪﻪ اﷲُ‪-‬؛ ﻓﻴﲈ ﻧﻘﻠﻪ ﻋﻨﻪ‬ ‫ِ‬ ‫ﻛﻼم ﱠ ِ‬ ‫ِ‬ ‫)‪ِ (١‬ﻣﻦ‬
‫اﻟﺸﻴﺦ ُﻣﻘﺒﻞ ﺑﻦ ﻫﺎدي اﻟﻮادﻋﻲ ‪ُ -‬‬ ‫اﻟﻌﻼﻣﺔ‬
‫ﻛﺘﺎﺑﻪ »اﻟﺘﻨﺒﻴﻪ اﳊﺴﻦ ﰲ ﻣﻮﻗﻒ اﳌﺴﻠﻢ ِﻣﻦ ِ‬
‫وﻓﻘﻪ اﷲُ‪ -‬ﰲ ِ‬
‫اﻟﻔﺘﻦ« )ص‪.(٦٨‬‬ ‫ََ‬ ‫اﻟﺸﻴﺦ ﳏﻤﺪ اﻹﻣﺎم ‪ -‬ﱠ َ ُ‬
‫ﱠ ُْ‬
 ‫‪١٨٢‬‬

‫َ‬ ‫وﻳﺘﻌﺎﻧﻰ ُ‬ ‫ﳜﻔﻰ ﻋﲆ َﻣﻦ ُ ِ ُ‬ ‫ﻓﺈﻧﻪ ﻟﻴﺲ َ َ‬

‫‪:‬‬ ‫و‬
‫اﳌﻌﺎﻣﻠـﺔ‬ ‫ﻨﺎس‪َ َ َ َ ،‬‬ ‫ﻳﻌﺎﻳﺶ اﻟ ﱠ َ‬ ‫ﱠُ‬
‫درﺟﺎﲥﻢ ‪ -‬ﱠأﳖـﻢ‪-‬‬ ‫ِ‬ ‫ِ‬
‫واﺧﺘﻼف‬ ‫ِ‬
‫ﻃﺒﻘﺎﲥﻢ‪،‬‬ ‫ﻣﻌﻬﻢ ‪-‬ﻋﲆ ﱡ ِ‬
‫ﺗﻨﻮع‬
‫ِ‬ ‫ِ‬ ‫رﻏﺒﺔ ُ ِ‬ ‫ﺗﻌﻈﻢ ﻓﻴﻬﻢ ُ‬ ‫َ ِ ِ‬
‫اﻟﻨﻔﻮس‬ ‫ﺣﺮص ﱡ‬
‫وﻳﺸﺘﺪ ﲠﻢ » ْ ُ‬ ‫اﻟﻨﴫ‪ َ ْ ،‬ﱡ‬ ‫اﻟﻌﻘﻮل ﰲ ﱠ ْ‬ ‫ﺳﺎﻋﺔ اﳋﻼف‪ُ ُ ْ َ -‬‬
‫ِ )‪(١‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻋﲆ اﻻﻧﺘﺼﺎر؛ وﻟﻮ ﻛﺎن ِ َ ِ‬
‫اﻻﺳـﺘﺪﻻﻻت«‬ ‫وﺗﻌـﺴﻒ ْ‬ ‫ﱡ‬ ‫اﻟـﺸﺒﻬﺎت اﻟﺒﻌﻴـﺪة‪،‬‬ ‫ﺑﺘﺼﻴﺪ ﱡ ُ‬ ‫َ ﱡ‬
‫ِ‬
‫اﻟﻌﺠﻴﺒﺔ‪ - ،‬ﱠإﻻ َﻣﻦ َ َ‬
‫رﺣﻢ اﷲُ‪...-‬‬
‫ٍ‬
‫ﻛﻠـﲈت)‪،(٢‬‬ ‫َ‬
‫ﻳﺘﻨـﺎﻗﻠﻮن‬ ‫اﻟﻨـﺎس( ﻗـﺪ‬ ‫اﻟﻜﺜﲑ ِﻣـﻦ ) ﱠ‬ ‫ﻳﻜﻮن‪ :‬ﱠ‬
‫أن‬ ‫ُ‬ ‫أﻋﺠﺐ ٍ‬
‫ﳾء‬ ‫وﻣﻦ ْ َ ِ‬ ‫ِ‬
‫َ‬
‫ﺛﺒﺖ ِﻣﻨﻬﺎ‪ ،‬أو ِ َ ٍ‬ ‫أﻗﻮاﻻ؛ ﻟﻴﺴﻮا ﻫﻢ ﰲ َ ٍ‬
‫اﻟﻮاﺣـﺪ ﻣـﻨﻬﻢ‬
‫ُ‬ ‫ﳚـﺪ‬
‫وإﻧـﲈ ُ‬ ‫ﺛﻘﺔ ﲠﺎ؛ ﱠ‬ ‫ْ‬ ‫ً ُْ ُ‬ ‫َ َ‬
‫وﻳﺘﺠﺎذﺑﻮن‬
‫َ ِ‬ ‫ِ‬
‫وﻳﺴﺘﻮﺷﻴﻪ«)‪!(٣‬‬ ‫وﻳﺴﻤﻌﻪ‪ْ ْ َ ،‬‬
‫ُُ‬ ‫ﻓﻴﻘﺮُه‪،‬‬
‫ﻋﻨﺪ ُه؛ ُ ﱡ‬‫وﻳﺘﺤﺪث ﺑﻪ َ‬ ‫ﻗﻮﻻً » ُ ُ‬
‫ﻳﺸﺎع‪ َ َ ُ ،‬ﱠ ُ‬

‫ِ‬
‫ﺑــﺪاﺋﻬﺎ‬ ‫)‪ (١‬ﻛــﲈ ﻗﺎﻟــﻪ ﺻــﺎﺣﺐ »ﻇــﺎﻫﺮة اﻹرﺟــﺎء!« )‪-(٤٥٣/٢‬ﻋــﲆ ﻣــﺬﻫﺐ ) ْ ِ‬
‫رﻣﺘﻨــﻲ‬ ‫ََ‬ ‫ُ‬ ‫ُ‬
‫َْ ﱠ ْ‬
‫واﻧﺴﻠﺖ(!!‪!!-‬‬
‫ِ‬ ‫ِ‬
‫ﻣﻮاﻓﻘﺘﻪ ُ ْ ِ َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫اﳌﺮﺟﺌﺔ«‪.‬‬ ‫ﻓﺮﻳﺔ ُ َ َ‬ ‫ﻹﻣﺎم َ ْ َ ِ ﱢ‬
‫اﻷﻟﺒﺎﲏ ْ َ َ‬ ‫اﻟﺪرر اﳌﺘﻸﻟﺌﺔ ِ َ ْ ِ‬
‫ﺑﻨﻘﺾ ا ِ َ ِ‬ ‫ردي ﻋﻠﻴﻪ ‪ً َ -‬‬
‫ﻛﺎﻣﻼ‪ -‬ﰲ ﻛﺘﺎﰊ » ﱡ َ‬ ‫ُ‬
‫واﻧﻈﺮ ﱢ‬
‫ٌ‬
‫ﺧﻄـﺄ‬ ‫ﲢﻘﻖ‪ -‬أﻫـﻲ‬ ‫ِ‬
‫ﻓﻴﻨﻘﻠﻮﳖﺎ ‪-‬ﻣﻦ ﻏﲑ ﱡ‬ ‫ِ‬
‫ﻛﻠﻤﺔ ﻣﻦ ﺟﻮاب!!‬ ‫ً‬ ‫ﺗﻜﻮن ) ُ ً‬
‫ﻋﻨﻮاﻧﺎ( ﻟﻜﺘﺎب! أو‬ ‫ُ‬ ‫)‪ (٢‬ﻗﺪ‬
‫َ‬
‫أم ﺻﻮاب؟!!‬
‫ﺻﺎﺣﺒﻪ‪...‬‬ ‫ﻳﴬ ﱠإﻻ‬ ‫ِ‬ ‫ُ‬
‫َ‬ ‫اﻟﺼﻨﻴﻊ ﻻ ُ ﱡ‬ ‫وﻣﺜﻞ ﻫﺬا ﱠ‬
‫ﻳﺘﺄﺛﺮ‪ ،‬وﻻ َ ﱠ‬
‫ﻳﺘﻜﺪر‪..‬‬ ‫ﻓﺈﻧﻪ ﻻ ﱠ‬
‫اﻟﻜﻼم؛ ﱠ ُ‬
‫ُ‬ ‫وأﻣﺎ َ ُ ُ‬
‫اﳌﻘﻮل ﻓﻴﻪ‬ ‫ﱠ‬
‫ﺑﻞ ُ َ ﱢ ُ‬
‫ﻳﻜﺮر‪:‬‬
‫ﻏﻴﺐ َ ُ ُ‬
‫ﺟﻬﻮل!‬ ‫ﻏـﻤﺮ ْأم َ َ ِ‬
‫ﻟـﺤﺎﲏ ﻋﻦ َ ْ ِ‬
‫ﻇﻬﺮ َ ْ ٍ‬ ‫أﺿـﺞ َ ْ ِ‬
‫ﺑـﺎﻟﻘﺪح ُ ْ ٌ‬ ‫ﻻ ُأﺑـﺎﱄ َ َ ﱠ‬
‫وﻣﺴﻠﻢ )‪.(٢٧٧٠‬‬ ‫اﻟﺒﺨﺎري )‪،(٤١٤١‬‬ ‫رواه‬ ‫ﺣﺪﻳﺚ ْ ِ‬ ‫ِ‬ ‫ﻗﻄﻌﺔ ِﻣﻦ‬
‫ٌ‬
‫ٌ‬ ‫ﱡ‬ ‫اﻹﻓﻚ؛ ُ‬ ‫)‪(٣‬‬
‫‪١٨٣‬‬

‫ﻟﻴﺲ ِإﻻﱠ‪!-‬‬ ‫وإﻧﲈ ِﻣﻦ ﺑﺎب ﱠ ِ‬ ‫ﺗﺮو‪ ،‬وﻻ َ َ ﱟ‬

‫اﻟﺘﺴﻔﻴﻪ واﻟﺘﺸﻮﻳﻪ ‪َ ْ َ -‬‬
‫ْ‬ ‫ﺗﺄن‪ ...‬ﱠ‬ ‫ﻫﻜﺬا ‪ ..‬ﺑﻼ َ َ ﱟ‬
‫أن اﷲَ ‪-‬ﺗﻌﺎﱃ‪ٌ -‬‬ ‫ِ ِ‬ ‫»َ َْﱠِ‬
‫ﺳـﻤﻌﻪ‬
‫َُ‬ ‫ﺳﺎﺋﻞ‬ ‫اﻣﺮؤ ﻋﲆ ﻧﻔﺴﻪ‪ َ ُ ْ ،‬ﱢ ْ‬
‫وﻟﻴﻔﻜﺮ ﰲ ﱠ‬ ‫ﻓﻠﻴﺘﻖ اﷲَ ‪-‬ﺗﻌﺎﱃ‪ٌ -‬‬
‫ﻋﻨﺪه ﺑﻪ‪.‬‬
‫ﻳﻘﲔ )‪ُ (٢‬‬ ‫ﻋﲈ َ ُ‬
‫ﻗﺎﻟﻪ ﱠﳑﺎ ﻻ َ‬ ‫ﱠ‬
‫)‪(١‬‬
‫وﻓﺆاده‬
‫َُ‬ ‫وﺑﴫه‬
‫َ ُ‬
‫واﻗـﻊ اﳌﺤـﺬور‪َ َ َ ،‬‬ ‫ِ‬ ‫ٍ‬
‫إﻧﺴﺎن ٍ‬
‫وﺣـﺼﻞ ﻟـﻪ‬ ‫َ‬ ‫ﺑﺄﻣﺮ ﱂ ْ ُ ْ ْ ُ‬
‫ﻳﻮﻗﻔﻪ ﻋﻠﻴﻪ‪ :‬ﻓﻘـﺪ‬ ‫وﻣﻦ َ َ َ‬
‫ﻗﻄﻊ ﻋﲆ‬ ‫َ‬
‫واﻟﴩور‪.-‬‬
‫اﻹﺛﻢ ﰲ ذﻟﻚ« ‪ َ -‬ﱡ ُ‬
‫)‪(٣‬‬
‫ُ‬
‫رﻗﻴـﺐ‬ ‫أن اﷲَ‬
‫ﻳﻌﻠﻢ ﱠ‬ ‫ِ‬ ‫اﻟﻌﻠﻢ ُ ُ‬
‫ِ‬
‫ٌ‬ ‫اﻟﺮاﻏﺐ ﺑﻪ ‪-‬وﻟﻮ ﻋﲆ ﻧﻔﺴﻪ‪ُ -‬‬ ‫ُ‬ ‫ﻟﻠﺤﻖ‪،‬‬
‫ﱢ‬ ‫اﳌﺮﻳﺪ‬ ‫وﻃﺎﻟﺐ‬
‫ُ‬
‫ﻳﻜﺘﺘﻢ‪..‬‬ ‫ﻏﲑ ﻣﺎ‬ ‫ِ‬ ‫ِ‬ ‫ﻗﻠﺒﻪ؛ ﻓﻼ ِ‬
‫ﺷﻬﻴﺪ ﻋﲆ ِ‬
‫ُ‬ ‫ﻳﻌﻠﻦ َ‬
‫ﻳﴪ‪ ،‬وﻻ ُ ْ ُ‬
‫ﺧﻼف ﻣﺎ ُ ﱡ‬
‫َ‬ ‫ﻳﺒﺪي‬ ‫ُْ‬ ‫ٌ‬ ‫ﻋﻠﻴﻪ‪،‬‬
‫ٍ‬
‫ﺑﺎﻃﻞ‪-‬؛‬ ‫َ‬
‫إﺣﻘﺎق‬ ‫ﺣﻖ أو‬ ‫َ‬
‫إﺑﻄﺎل ﱟ‬ ‫ً‬
‫ﻟﻔﻈﺎ ‪ُ ُ -‬‬
‫ﻳﺮﻳﺪ ﺑﻪ‬ ‫ﻳﺰﻳﻦ‬ ‫ً‬
‫ﻗﻮﻻ‪ ،‬وﻻ ُ َ ﱢ ُ‬ ‫ﻓﻼ ُ ِ ُ‬
‫ﻳﺰﺧﺮف‬
‫ﺑﺼﲑ ؛ )? @ ‪F E D C B A‬‬
‫ﺳﻤﻴﻊ ٌ‬
‫ٌ‬ ‫ﻋﻠﻴﻢ‪ ،‬وﻟﻪ‬ ‫ﱠ‬
‫ﻷن اﷲ َﺑﻪ ٌ‬
‫‪.(O N M L K J I H G‬‬
‫اﻟﻔـﺮق ﺑـﲔ ِ‬ ‫ﻣﻮازﻧﺔ ُأﺷـﲑ إﻟﻴﻬـﺎ ‪ِ ِ -‬‬
‫ﻟﺒﻴـﺎن َ ِ‬ ‫أذﻛﺮﻫﺎ‪ ،‬أو َ ٍ‬ ‫ٍ‬ ‫وﻻ ِ ُ ِ‬
‫ﻓﺌـﺔ‬ ‫ْ‬ ‫ُ‬ ‫ُ‬ ‫أﺟﺪ ﻣﻦ ُﻣﻘﺎﺑﻠﺔ ُ ُ‬
‫ﺧﻼف ﻣﺎ ﻫﻮ ﻋﻠﻴـﻪ‪ِ ِ َ -‬‬ ‫اﳌﺪﻋﻲ ِ َ‬ ‫ﻓﺌﺔ ُ ﱠ‬ ‫وﺑﲔ ِ‬ ‫ِ ً‬
‫ﺑﺠﺪﻟـﻪ‪،‬‬ ‫َ‬ ‫وﺑﺎﻃﻨﺎ‪-‬؛ َ‬ ‫ً‬
‫ﻇﺎﻫﺮا‬ ‫ﺣﺎﻟﻪ ‪-‬‬ ‫ُاﳌﺴﺘﻮي ُ ُ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫اﻟﺘﻼﻋـ ِ‬ ‫ـﺮف ﻗﻮﻟ ِــﻪ‪ ،‬أو‬ ‫زﺧـ ِ‬
‫ـﺼﺤﺎﰊ‬
‫ﱢ‬ ‫ـﺴﻦ ﻣــﻦ ﻛﻠــﲈت ذاك اﻟـ ﱠ‬ ‫ـﺐ ﺑﻜﻼﻣــﻪ‪ :-‬أﺣـ َ‬ ‫ُ‬ ‫أو ُ ْ ُ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻓﺠـﺎء‬
‫َ‬ ‫وﻛﱪ ﻋﻠﻴﻪ ُ ُ‬
‫ﺣﺎﻟﻪ‪،‬‬ ‫ذﻧﺒﻪ‪َ ُ َ ،‬‬
‫ﻋﻨﺪه ُ ُ‬‫ُ‬ ‫اﻟﺮاﻏﺐ‪ ،‬اﻟﺬي َ ُ َ‬
‫ﻋﻈﻢ‬ ‫اﻟﻌﺎﺋﺪ‪،‬‬ ‫اﻟﺘﺎﺋﺐ‪،‬‬ ‫اﳉﻠﻴﻞ؛‬‫َ‬
‫وﻛﻼم ِ ٍ‬
‫واﺛﻖ‪:‬‬ ‫ٍ‬ ‫ٍ‬
‫ﺻﺎدق‪،‬‬ ‫ٍ‬
‫ﺑﻠﺴﺎن‬ ‫اﻟﻨﺒﻲ ﷺ؛ ُ‬
‫ﻳﻘﻮل ﻟﻪ‬ ‫ُ ِ ً‬
‫ﻣﺒﺎدرا إﱃ ﱢ‬

‫)‪... (Ñ Ð Ï Î Í Ì Ë Ê É ) (١‬‬
‫ﺑﻼ ْ ِ َ‬
‫اﻗﺘﻨﺎع‪-‬؟!‬ ‫اﻟﺮﻋﺎع ‪َ ِ -‬‬
‫ﺑﲔ ﱠ َ‬
‫اﳌﺘﺪاول ‪-‬اﻵن‪َ ْ َ -‬‬ ‫اﻟﻴﻘﲔ( ِﻣﻦ َ ْ َ ِ‬
‫أﻛﺜﺮ ُ َ َ َ ِ‬ ‫ﻫﻮ ) َ ِ ُ‬ ‫)‪َ ْ َ (٢‬‬
‫أﻳﻦ ُ َ‬
‫ﺣﺰم‪.‬‬ ‫ﻟﻺﻣﺎم أﰊ ﳏﻤﺪ ِ‬
‫اﺑﻦ َ ْ‬ ‫ِ‬ ‫اﻟﻔﻘﻪ« )ص‪(٤٦‬‬ ‫)‪» (٣‬اﻟﻨﱡﺒﺬ ﰲ أﺻﻮل ِ‬
‫َ‬
 ‫‪١٨٤‬‬

‫ـﺄﺧﺮج ِﻣــﻦ‬
‫ُ‬ ‫أن ﺳـ‬
‫ـﺖ ْ‬‫ـﺪﻧﻴﺎ‪ :‬ﻟﺮأﻳـ ُ‬‫ـﲑك ِﻣــﻦ أﻫــﻞ اﻟـ ﱡ‬
‫ـﺴﺖ ﻋﻨــﺪ ﻏـ ِ َ‬ ‫»واﷲ ﻟــﻮ َ َ‬
‫ﺟﻠـ ْ ُ‬
‫ﺳﺨﻄﻪ ُ ْ ٍ‬
‫ﺑﻌﺬر!‬ ‫َ ِِ‬
‫َ‬
‫ﻋﻠﻤﺖ‪:‬‬
‫ُ‬ ‫وﻟﻜﻨﻲ ‪-‬واﷲ‪ -‬ﻟﻘﺪ‬ ‫ﱢ‬ ‫ﺟﺪﻻ‪،‬‬ ‫وﻟﻘﺪ ُ ْ ِ ُ‬
‫أﻋﻄﻴﺖ َ َ ً‬
‫ِ‬ ‫ـﺪﻳﺚ ﻛـ ِ ٍ‬ ‫ِ‬
‫أن‬ ‫ﻋﻨــﻲ‪ُ :‬ﻟﻴﻮﺷـ َ ﱠ‬
‫ـﻜﻦ اﷲُ ْ‬ ‫ـﺬب َﺗـ ْـﺮﴇ ﺑــﻪ َ ﱢ‬ ‫ﻮم‪ -‬ﺣـ َ‬ ‫ـﺌﻦ ﺣـ ﱠ ْ ُ َ‬
‫ـﺪﺛﺘﻚ ‪-‬اﻟﻴـ َ‬ ‫َﻟـ ْ‬
‫ﻋﲇ‪.‬‬ ‫ُْ ِ َ َ‬
‫ﻳﺴﺨﻄﻚ ﱠ‬
‫ﻋﲇ ﻓﻴﻪ‪ :‬ﱢإﲏ ﻷرﺟﻮ ﻓﻴﻪ َ ْ َ‬
‫ﻋﻔﻮ اﷲ«)‪.(١‬‬ ‫ﺣﺪﻳﺚ ِ ْ ٍ‬
‫َ‬ ‫ِ‬
‫َ ْ‬
‫وﻟﺌﻦ ﱠ ْ ُ َ‬
‫ﲡﺪ ﱠ‬
‫ﺻﺪق ُ‬ ‫ﺣﺪﺛﺘﻚ‬
‫ِ‬ ‫ِ‬
‫ﺗـﻮزن ﺑـﻪ ُ ُ‬
‫اﻷﻣـﻮر‪،‬‬ ‫واﳌﻴﺰان ُ ْ َ ِ ﱡ‬
‫اﻷﺧـﺮوي؛ اﻟـﺬي ُ ْ َ ُ‬ ‫ُ‬ ‫اﻟﴩﻋﻲ‪،‬‬
‫اﳌﻌﻴﺎر ﱠ ْ ﱡ‬
‫‪ ..‬ﻓﻬﺬا ﻫﻮ ْ ُ‬
‫ُ ْ ُ ِ‬
‫اﳌﻮاﻗﻒ‪...‬‬
‫ُ‬ ‫وﺗﻀﺒﻂ ﺧ َ ُ‬
‫ﻼﻟﻪ‬ ‫َ‬
‫ٍ‬
‫ﺑﴚء ِﻣﻦ اﻻﺑﺘﻼء‪ :‬ﻓﲈ ﻫﺬا إﻻ‬ ‫ﺻﺎﺣﺒﻪ ‪ً -‬‬
‫ﺣﻴﻨﺎ‪-‬‬ ‫ِ‬
‫ﻳﻮﻗﻊ‬ ‫وﻟﺌﻦ ﻛﺎن ﱢ ُ‬
‫َ‬ ‫اﻟﺼﺪق )ﻗﺪ( ُ ُ‬
‫ٍ‬ ‫ِ‬ ‫ﺑﻤﻨـﺔ ِ‬
‫ِ ِ‬ ‫ِِ‬ ‫ﺑﺴﺒﺐ ِ ِ‬
‫ﻗـﺎدم‪ ،‬وﻋـﲆ‬
‫ٌ‬ ‫ﺧـﲑ‬ ‫وﺗﻮﻓﻴﻘـﻪ‪ -‬إﱃ‬ ‫ﻏﺮة اﳌﺆﻣﻦ وﺻﻔﺎﺋﻪ؛ وﻫـﻮ ‪ ِ -‬ﱠ ﱢ‬
‫رﺑـﻪ‬ ‫ﱠ‬
‫ِ ﱟﺑﺮ ُ ْ ِ ٌ‬
‫ﻣﻘﺒﻞ‪...‬‬
‫ﺣﻴﻨﺎ‪ِ ِ ِ -‬‬ ‫اﳌﺘﻠﺒ ِ‬ ‫اﻟﺒﻬﺖ واﻟﺮﻳﺐ ﻗﺪ ِ ِ‬
‫ﻟــﺨﺒﻪ‪ُ ُ َ -‬‬
‫وﻳﺮﻓﻌـﻪ؛‬ ‫ﱢ‬ ‫ﺲ ﺑﻪ ‪ً -‬‬ ‫ذﻛﺮ ُ َ َ ﱢ‬
‫ﻳﻌﲇ ْ َ‬ ‫ُْ‬ ‫ﱠْ ُ‬ ‫وإذا ﻛﺎن َ ْ ُ‬
‫أﺷـﺪ‪ِ ْ ،‬‬ ‫آﺧﺬا ﻟﻪ إﱃ ِ‬
‫ﺳﻴﻜﻮن ِ ً‬
‫ﻳﻘـﺮ‬
‫إن ﱂ ْ ُ ﱠ‬ ‫ّ‬ ‫ﻟﻴﻜﻮن ﱡ ُ‬
‫اﻟـﺴﻘﻮط ‪-‬ﻟـﻪ‪-‬‬ ‫َ‬ ‫ﳎﺮة ِ َ‬
‫اﳍﺎوﻳﺔ‪...‬‬ ‫ﱠ‬ ‫ُ‬ ‫ﻓﺈﻧﻪ‬
‫ﱠُ‬
‫ﻳﺮد‪...‬‬
‫ﺑﺎﳊﻖ‪ ،‬أو ُ َ ّ‬
‫ﱢ‬
‫ــﻞ ﰲ ِ‬ ‫وﻋﻠــﻮ‪ِ ْ ،‬‬
‫وازدﻳـــﺎد‪ ،‬واﻟﺒﺎﻃـ ُ‬ ‫واﳊــﻖ داﺋـ ً‬
‫اﻧﺨﻔـــﺎض‪،‬‬ ‫ــﲈ ﰲ اﻧﺘـــﺼﺎر‪ ُ ُ ،‬ﱟ‬ ‫ﱡ‬ ‫»‬
‫وﻧﻔﺎد«)‪.(٢‬‬ ‫ٍ‬
‫وﺳﻔﺎل‪َ ،‬‬ ‫َ‬

‫وﻣﺴﻠﻢ )‪.(٢٧٦٩‬‬ ‫اﻟﺒﺨﺎري )‪،(٤٤١٨‬‬ ‫رواه‬ ‫ﺣﺪﻳﺚ ُ َ ﱠ ِ‬

‫ِ‬ ‫ﻗﻄﻌﺔ ِﻣﻦ‬
‫)‪ٌ (١‬‬
‫ٌ‬ ‫ﱡ‬ ‫اﳌﺨﻠﻔﲔ ‪-‬رﴈ اﷲُ ﻋﻨﻬﻢ‪-‬؛ ُ‬
‫)‪» (٢‬اﻻﻧﺘﺼﺎر« )ص‪ ٢٦٤‬و‪ (٢٨٤‬ﻻﺑﻦ ﻋﺒﺪ اﳍﺎدي‪.‬‬
‫‪١٨٥‬‬

‫وﻓﻠﺘﺎت ِ‬
‫ﻟﺴﺎﻧﻪ«)‪.(١‬‬ ‫وﺟﻬﻪ‪ِ َ َ َ ،‬‬ ‫ﴎﻳﺮة ﱠإﻻ أﺑﺪاﻫﺎ اﷲُ ﻋﲆ َ ِ‬
‫ﺻﻔﺤﺎت َ ْ ِ‬ ‫أﺣﺪ‬
‫أﴎ ٌ‬ ‫َ‬
‫َ‬ ‫ً ْ‬ ‫»وﻣﺎ َ ﱠ‬
‫ِ‬
‫ُِ‬
‫واﻟﻔـﺎﺟﺮ‬ ‫ﻛـﺮﻳﻢ‪،‬‬
‫ٌ‬ ‫ﻏﺮ‬
‫اﳌﺆﻣﻦ ﱞ‬
‫ُ‬ ‫اﻹﺳﻼم ‪-‬ﻋﻠﻴﻪ اﻟﺼﻼة واﻟﺴﻼم‪ُ -‬‬
‫ﻳﻘﻮل‪» :‬‬ ‫ِ‬ ‫وﻧﺒﻲ‬
‫ﱡ‬
‫ﻟﺌﻴﻢ«)‪.(٢‬‬ ‫ِ‬
‫ﺧﺐ ٌ‬ ‫ﱞ‬

‫‪َ» ...‬ﻓﺎﷲَ! اﷲَ!‬

‫اﳉﻬـﺎد )‪ِ (٣‬ﰲ ِ ِ ِ‬ ‫ِِ‬ ‫ﻋﲆ َ َ ِ‬ ‫ِْ ِ‬ ‫ﻋﻠﻴﻜﻢ ِ َ ِ‬
‫ﺳـﺒﻴﻠﻪ؛‬ ‫َ‬ ‫ورﺳـﻮﻟﻪ‪َ ،‬و ِ َ‬ ‫ﻃﺎﻋـﺔ اﷲ َ َ ُ‬ ‫واﻻﺋﺘﻼف َ َ‬ ‫ﺑﺎﳉﲈﻋﺔ َ‬
‫َ َ‬ ‫َ َْ ُ‬
‫ِ‬ ‫ﻨﻜﻢ َ ﱢ َ ِ ُ‬
‫واﻵﺧﺮة‪.‬‬
‫َ‬ ‫اﻟﺪﻧﻴﺎ َ‬
‫ﺧﲑ ﱡ ْ َ‬ ‫ﻟﻜﻢ َ ْ ُ‬ ‫ﺳﻴﺌﺎﺗﻜﻢ‪ْ ُ ْ َ َ ،‬‬
‫وﳛﺼﻞ َ ْ ْ‬ ‫وﻳﻜﻔﺮ َﻋ ْ ُ‬ ‫ﳚﻤﻊ اﷲُ ُ ُ َ ُ‬
‫ﻗﻠﻮﺑﻜﻢ‪ َ ُ َ ،‬ﱢ ْ‬ ‫َْ َ ِ‬

‫ِ‬
‫اﻟﺼﺤﻴﺢ« )‪َ ُ ُ ْ َ َ - (٤٨٧/٦‬‬
‫وﻏﲑﳘﺎ‪.-‬‬ ‫اﳉﻮاب ﱠ‬ ‫)‪» (١‬ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪َ ،(٢٧٢/١٨‬و» َ َ‬
‫ِ‬ ‫ِ ٍ‬
‫رﴈ اﷲُ َﻋﻨ ُْﻪ‪!-‬‬‫ﻋﺜﲈن ‪َ َ -‬‬ ‫ﺳﻴﺪﻧﺎ ُ ْ َ‬ ‫ﻏﲑ َواﺣﺪ ِإﱃ ﱢ‬ ‫وﻧﺴﺒﻪ َ ْ ُ‬
‫ََ َ َُ‬
‫ﺑﺤﺚ‪!-‬‬‫ٍ‬ ‫َﺪا َ ِ ً‬ ‫وﱂ ْ َ ِ ْ‬
‫أﺟﺪ َ ُﻟﻪ َﺳﻨ ً‬ ‫ََ‬
‫ﺑﻌﺪ َ ْ‬
‫ﺻﺤﻴﺤﺎ ‪َ ْ َ -‬‬
‫)‪» (٢‬ﺳﻠﺴﻠﺔ اﻷﺣﺎدﻳﺚ اﻟﺼﺤﻴﺤﺔ« )‪.(٩٣٥‬‬
‫اﻟﺼﻨ َ ْ ِ‬ ‫ِ‬
‫وأﻧﺖ‪ َ ُ -‬ﱠ‬
‫أﺧﻲ؟!!‬ ‫ْﻔﲔ ‪َ َ -‬أﻧﺎ َ َ ْ َ‬ ‫أي ﱢ‬ ‫‪َ ...‬ﻓﻤﻦ َ ﱢ‬
‫)‪.. ( È Ç Æ .Ä Ã Â Á À‬‬
‫ﻧﻜﻮن ِﻣﻦ اﻟﺼﻨ ِ‬
‫ْﻒ َ ﱠ ِ‬ ‫ﻧﺮﺟﻮ( َ ْ‬
‫اﻷول‪...‬‬ ‫أن َ ُ َ َ ﱢ‬ ‫)َ ْ ُ‬
‫ﻳﻘﻮل‪.. (± ° ¯ ® ¬ « ª © ) :‬‬ ‫ﺗﻌﺎﱃ‪ُ ُ َ -‬‬
‫َواﷲ ‪َ َ َ -‬‬
‫اﻟﻌﻤﻞ!!‬ ‫ﻣﻦ ُ ْ ِ‬‫و‪ ...‬ﺣﺴﻦ ﱠ ِ‬
‫ﺣﺴﻦ َ َ‬ ‫اﻟﻈﻦ ْ‬
‫ﱢ‬ ‫ُ ْ ُ‬
‫اﳌﺤﺒﺔ« )ص‪:(١٣٣-١٣٢‬‬ ‫ﺗﻴﻤﻴَﺔ ﰲ »ﻗﺎﻋﺪة ﰲ ﱠ‬
‫اﺑﻦ ﱠ‬ ‫ﺷﻴﺦ اﻹﺳﻼم ُ‬ ‫)‪ (٣‬ﻗﺎل ُ‬
‫ﳛﺒـﻪ اﷲُ ‪-‬ﺗﻌـﺎﱃ‪ ،-‬ودﻓـﻊ ﻣـﺎ ُ ْ ِ ُ‬
‫ﻳﺒﻐـﻀﻪ‬ ‫ِ‬
‫ﻓﻌـﻞ ﻣـﺎ ﱡ‬
‫واﻟﺘﻨـﺎﴏ ﻋـﲆ ْ‬
‫ُ‬ ‫»ﻻ ُ ﱠﺑﺪ ﰲ اﻹﻳﲈن ِﻣﻦ اﻟﺘﻌـﺎون‬
‫اﷲُ ‪-‬ﺗﻌﺎﱃ‪.-‬‬
‫وﻫﺬا ﻫﻮ اﳉﻬﺎد ﰲ ِ‬
‫ﺳﺒﻴﻠﻪ«‪.‬‬ ‫ُ‬
‫اﳉﻬﺎد؛ ِﰲ » َزاد َ َ‬
‫اﳌﻌﺎد« )‪.(٩/٣‬‬ ‫واﻧﻈﺮ‪ْ َ :‬أﻧﻮاع ِ َ‬
‫ْ ُ‬
 ‫‪١٨٦‬‬

‫ﺳﺒﻴﻞ ِ ِ‬ ‫ﻃﺎﻋﺘﻪ ِ ِ‬
‫ِِ‬ ‫ََ َ‬
‫أﻋﺎﻧﻨﺎ اﷲُ َ ِ ﱠ ُ‬
‫وﻋﻨﻜﻢ َ ِ َ َ ْ َ‬
‫ﻣﻌﺼﻴﺘﻪ‪.‬‬ ‫ﻋﻨﺎ َ َ ْ ُ‬
‫وﴏف َ ﱠ‬ ‫ﻋﲆ َ َ َ َ‬
‫وﻋﺒﺎدﺗﻪ‪َ َ َ َ ،‬‬ ‫وإﻳﺎﻛﻢ َ َ‬

‫اﻟﻨﺎر‪.‬‬ ‫ووﻗﺎﻧﺎ َ َ َ‬
‫ﻋﺬاب ﱠ‬ ‫وآﺗﺎﻧﺎ َ ِ ﱠ ُ‬
‫وإﻳﺎﻛﻢ )¯ ‪َ َ َ ،(´ ³ ² ± °‬‬ ‫َ َ‬
‫ﺟﻨـﺎت ﱠ ِ‬
‫وأﻋﺪ َﻟﻪ ﱠ ِ‬ ‫ِ‬ ‫وﺟﻌﻠﻨﺎ ِ ُ ِ‬
‫ﻋـﲆ ُ ﱢ‬
‫ﻛـﻞ‬ ‫اﻟﻨﻌـﻴﻢ‪ ِ ،‬ﱠ ُ‬
‫إﻧـﻪ َ َ‬ ‫ﻋﻨﻬ ْﻢ‪ َ َ َ ،‬ﱠ ُ َ‬
‫رﴈ اﷲُ َ ْ ُ‬
‫وإﻳﺎﻛﻢ ﱠﳑﻦ َ َ‬‫َ َ َََ َ ﱠ‬
‫َ ٍ‬
‫ﳾء َ ِ‬
‫ﻗﺪﻳﺮ‪.‬‬ ‫ْ‬
‫وﻧﻌﻢ ِ‬
‫اﻟﻮﻛﻴﻞ‪.‬‬ ‫ِ‬
‫ﺣﺴﺒﻨﺎ َ ْ َ َ‬
‫وﻫﻮ َ ْ ُ‬
‫َ ُ َ‬
‫وﻧﺒﻴﻨَــﺎ ُ َ ٍ ِ ِ‬
‫ـﻪ‪ ،‬وﺻـ ِ ِ‬ ‫ِ‬
‫ﳏﻤــﺪ‪َ ،‬وآﻟـ َ َ ْ‬
‫ـﺤﺒﻪ‬ ‫ﱠ‬ ‫ـﲆ َﺳـ ﱢـﻴﺪﻧﺎ َ َ ِ ﱢ‬
‫ـﲆ اﷲُ َﻋـ َ‬
‫ـﺪه‪َ ،‬و َﺻـ ﱠ‬
‫وﺣـ َ‬
‫ـﺪ ﷲ َ ْ‬
‫واﳊﻤـ ُ‬
‫َ َْ‬
‫‪ َ َ-‬ﱠ‬
‫وﺳﻠﻢ‪.(١)«-‬‬

‫*****‬

‫اﻹﺳﻼم ِ ِ‬ ‫اﻟﻔﺘﺎوى« )‪ِ ْ َ ِ ،(٤٢٣/٢٨‬‬

‫ﺗﻴﻤﻴﺔ‪.‬‬ ‫ﻟﺸﻴﺦ ِ ْ َ ِ ْ‬
‫اﺑﻦ َ ْ ﱠ‬ ‫ﳎﻤﻮع َ َ َ‬
‫)‪ُ ْ َ » (١‬‬
‫ـ ی(‬ ‫اﻟﻌــﲇ اﻟﻘــﺪﻳﺮ )ﻋ ـﯽ ـﻦ ـ ﻦ ـﻦ ﻋ ـﯽ ـﻦ ﺒــﺪ ا ﯿـﺪ ا ﺤ ـﯽ اﻷ‬
‫ﱢ‬ ‫رﺑــﻪ‬
‫اﻟﻌﺒــﺪ اﻟﻔﻘــﲑ إﱃ ﱢ‬
‫ُ‬ ‫ﻗــﺎل‬
‫وﺣﺪه‪:-‬‬ ‫ِ‬
‫ﻋﻨﻪ ‪ً َ ْ ُ -‬‬
‫ﻣﺴﺘﻌﻴﻨﺎ ﺑﺎﷲ‪َ ْ َ -‬‬ ‫‪-‬ﻋﻔﺎ اﷲُ ُ‬
‫اﻟﺜـﺎﲏ‬ ‫ِ‬
‫اﳉﻤﻌـﺔ‪،‬‬ ‫ﺷﻤﺲ ِ‬ ‫ِ‬ ‫ِ‬
‫وﻣﺮاﺟﻌﺘﻬﺎ‪ ،‬ﻣﻊ ُﻏ ِ‬ ‫أﺻﻞ( ﻫﺬه ) ﱢ ِ‬ ‫اﻟﻔﺮاغ ِﻣﻦ ) ِ‬
‫ُ‬
‫َ‬ ‫ﻳـﻮم ُ ُ َ‬ ‫ﺮوب‬ ‫اﳌﻘﺪﻣﺔ(‪ُ ،‬‬
‫َ‬ ‫ﻗﺪ َﺗ ﱠﻢ‬
‫ﺷﻬﺮ رﻣﻀﺎن )‪١٤٢٩‬ﻫـ(‪.‬‬ ‫ﻋﴩ ِﻣﻦ ِ‬
‫َ ََ‬
‫ِ‬ ‫أﻫﻴﺊ ﻧﻔﴘ ﱠ َ ِ‬
‫أن ﱠ َ‬
‫ﻳﺘﻘﺒﻠﻬـﺎ ﻣﻨﱢـﻲ‬ ‫ﺳـﺎﺋﻼ اﷲَ ‪-‬ﺗﻌـﺎﱃ‪ْ -‬‬
‫ً‬ ‫اﻟﻌﻤﺮة؛‬
‫ﻟﻠﺴﻔﺮ إﱃ ﺑﻴﺖ اﷲ اﳊﺮام ﻷداء ُ‬ ‫وأﻧﺎ ُ َ ﱢ ُ‬
‫ِ‬
‫واﻟﻘﺎدر ﻋﻠﻴﻪ‪.‬‬ ‫وﱄ ذﻟﻚ‬ ‫‪-‬وﺳﺎﺋﺮ َ ِ‬
‫ُ‬ ‫ﺳﺒﺤﺎﻧﻪ‪ -‬ﱡ‬ ‫َ‬ ‫إﻧﻪ ‪-‬‬
‫ﻋﻤﲇ‪-‬؛ ﱠ ُ‬ ‫َ َ‬
‫ِ‬
‫ﺷـﻬﺮ ذي‬ ‫آﺧﺮﻫـﺎ اﻷﻳـﺎم اﻷﺧـﲑة ِﻣـﻦ‬ ‫ِ‬
‫وأﻳﺎم‪-‬؛ ُ‬‫أﻳﺎم ﱠ‬ ‫وراﺟﻌﺘﻬﺎ‪ ،‬ﱠ ْ ُ‬
‫ودﻗﻘﺘﻬﺎ ‪-‬ﰲ ﱠ ٍ‬ ‫ُ‬ ‫زدت ﻋﻠﻴﻬﺎ‪،‬‬‫ﺛﻢ ُ‬ ‫ُﱠ‬
‫وﺗﻘﺒﻠﻪ ِﻣﻨﱢﻲ‪ .-‬‬
‫ﻳﴪه اﷲُ ﱄ‪ َ ،‬ﱠ َ ُ‬
‫ﻟﻠﺤﺞ‪ -‬ﱠ َ ُ‬
‫ﺳﻔﺮي َ ﱢ‬ ‫ﻗﺒﻴﻞ َ َ ِ‬ ‫اﻟﻘﻌﺪة ‪ِ -‬ﻣﻦ اﻟﺴﻨ َِﺔ ِ‬
‫ﻧﻔﺴﻬﺎ‪َ ْ َ ُ -‬‬ ‫ﱠ‬ ‫َ َْ‬
  

 

 

 «          »

‫ﻘﻢ‬

(‫أﺧﺎ ﻟﻪ‬
ً )
ِ ‫ﺑﺎﳊﺠﺔ ﱠ‬
 -‫واﻟﺪﻟﻴﻞ‬ ِ ُ -
‫ﱠ‬
‫‪١٨٩‬‬

‫وﻣـﻦ‬ ‫ِ‬ ‫رﺳـﻮل اﷲ‪ ،‬وﻋـﲆ ِ ِ‬

‫ِ‬
‫وﺻـﺤﺒﻪ َ‬ ‫آﻟـﻪ‬ ‫واﻟـﺴﻼم ﻋـﲆ‬
‫ُ‬ ‫واﻟـﺼﻼة‬
‫ُ‬ ‫اﳊﻤﺪ ﷲ‪،‬‬
‫َْ ُ‬
‫ﻫﺪاه‪.‬‬
‫اﺗﺒﻊ ُ َ‬
‫ﱠَ‬

‫ﺑﻌﺪ‪:‬‬
‫ﱠأﻣﺎ ُ‬
‫ﺑﺎب ) ﱠ ْ ِ‬
‫وﻳﻔﻬﻢ ‪ِ -‬ﰲ َ ِ‬ ‫ﻓﺈن َأﻫﻢ ﻣﺎ ْ ِ‬
‫ﺑـﲔ َ ْ ِ‬
‫أﻫـﻞ‬ ‫اﻟﻨﻘﺪ(‪َ ،‬و) َ ْ ِ‬
‫اﳉﺮح(‪َ ْ َ -‬‬ ‫ﻳﻌﺮف َ ُ ْ َ َ‬ ‫ﻳﻨﺒﻐﻲ َ ْ‬
‫أن ُ ْ َ َ‬ ‫َِ ﱠ َ ﱠ َ َ َ‬
‫اﺑﺘـﺪاء‪ُ َ ِ -‬‬
‫اﻹﺟﺎﺑـﺔ‬ ‫ِ‬ ‫ﻣﻨﻬﺞ َ ِ )‪ِ (١‬‬ ‫ِ‬ ‫وأﺻﺤﺎب َ ِ‬ ‫ﱠِ‬
‫اﻟﺴﻨﺔ َ َ ْ َ ِ‬
‫ﺑﻴﻨﻬﻢ‪ً ْ -‬‬‫ﻓﻴﲈ َ ْ َ ُ‬
‫اﻟﺴﻠﻒ ‪َ -‬‬ ‫ودﻋﺎة َ ْ َ ِ ﱠ‬ ‫اﳊﺪﻳﺚ‪ُ َ ،‬‬ ‫ﱡ‬
‫ﺳﺆال‪:‬‬
‫ﻋﻦ ُ َ‬
‫َ ْ‬

‫ﻣﺘﺒﻮ ً‬
‫ءا ﻟﻠﺼﻮاب‪...‬‬ ‫ﻣﻦ َ ْ ِ‬‫ِ‬ ‫ُ‬
‫أﻫﻞ ﻫﺬا اﻟﺒﺎب‪ ،‬وﻟﻴﺴﻮا ﻫﻢ ُ َ َ ﱠ‬ ‫واﳌﺒﺘﺪﻋﺔ ﻟﻴﺴﻮا ْ‬ ‫ﻓﺄﺻﺤﺎب اﻟﺒﺪ ِع‬
‫ُ‬ ‫)‪(١‬‬
‫اﻟﺴﻨﺔ اﻷﺻﺤﺎب‪.‬‬ ‫ﻛﻼﻣﻨﺎ ُﻟﺪﻋﺎة ﱡ ﱠ‬ ‫ﱠ‬
‫وإﻧﲈ ُ‬
‫ِ‬ ‫ِ‬
‫ﻣﻨﺤـﻰ ﱠ ﱢ‬
‫اﻟـﺸﻚ‬ ‫َ‬
‫ﻓﺘﺤﻤـﻞ أﻳـﺎ ﻣـﻦ ﻛﻼﻣـﻲ ﻋـﲆ َ ْ َ‬ ‫اﳌـﱰﺑﺺ ُ ْ َ‬
‫اﳌﺮﺗـﺎب‪!-‬‬ ‫ﻧﻔﺴﻚ ‪ َ -‬ﱡ َ‬
‫أﳞـﺎ ُ َ َ ﱢ ُ‬ ‫ﻓﻼ ُﺗﻐﺎﻟﻂ َ‬
‫ﺑﺎﻟﺘﺒﺎب‪!-‬‬
‫واﻻرﺗﻴﺎب ‪ -‬ﱠ‬
‫‪١٩١‬‬

‫‪ ‬‬
‫ح؟‬ ‫ﺮط ﻋ ﯽ ا ﺠﺎرح ﯿﺎن أ ﺒﺎب ا‬

‫واﳉﻮاب َ ْ‬
‫أن ُﻳﻘﺎل‪:‬‬ ‫َ َ ُ‬
‫اﳉﺮح؛ إذ ُ‬
‫ﺑﻴـﺎن‬ ‫ِ‬
‫ﻷﺳﺒﺎب َ ْ ِ‬ ‫ﻗﻮل اﻟﻘﺎﺋﻞ‪» :‬ﻻ ُ ْ َ َ ُ‬
‫ﻳﺸﱰط ﻫﺬا ﺑﺎﻟﻨﺴﺒﺔ‬ ‫ِ‬
‫اﻟﺒﺎﻃﻞ ُ‬ ‫‪ِ -‬ﻣﻦ‬
‫ِ‬
‫اﻟﺮواﻳﺔ!‬ ‫واﻟﺘﻌﺪﻳﻞ ﰲ ِ ْ ِ‬
‫اﳉﺮح ﱠ ِ‬ ‫ِ‬
‫أﺳﺒﺎب َ ْ ِ‬
‫ﻋﻠﻢ ﱢ َ َ‬
‫ِ ِ‬ ‫ِ‬ ‫ﻛﻼم ُ َ ِ ِ َ‬
‫ﱠ ِْ‬
‫ﺳﻠﻮﻛﻴﺎﲥﻢ«)‪!!(١‬‬
‫اﳌﺨﺎﻟﻔﲔ ﰲ ﻣﻨﺎﻫﺠﻬﻢ‪ ،‬وﰲ ُ‬ ‫وﻟﻴﺲ ﰲ ِ‬
‫ﺑﺎﻟﺴﻠﻔﻴﺔ‪ ،‬ﱠ ِ‬
‫َِ ِ‬ ‫ﻣﺸﻬﻮرون ﻋﻨﺪ ﱠ ِ‬ ‫ﻓﺈذا ُ ِ َ‬
‫ََِ‬
‫واﻟﺪﻋﻮة إﻟﻴﻬﺎ‪،‬‬
‫َْ‬ ‫اﻟﻨﺎس ﱠ ﱠ‬ ‫ﻣﻌﻴﻨﻮن َ ْ ُ ُ‬
‫أﺷﺨﺎص ُ َ ﱠ‬
‫ٌ‬ ‫وﺟﺪ‬
‫إﺧﺮاﺟﻬﻢ ِﻣﻦ َ ِ ِ‬ ‫ِ‬
‫ﺑﺴ ُ َ‬
‫ﻬﻮﻟﺔ‪!-‬‬ ‫ﳚﻮز ِ ْ ُ ُ َ ﱠ ﱠ‬
‫اﻟﺴﻠﻔﻴﺔ‪ُ ِ -‬‬ ‫ﻧﻈﺮ ﱠ ِ‬
‫اﻟﻨﺎس)‪-(٢‬؛ َ َ‬
‫ﻓﻼ َ ُ ُ‬ ‫ﻋﻠﲈء ‪-‬ﰲ َ َ ِ‬
‫وﻓﻴﻬﻢ ُ َ َ ُ‬

‫ﻋﻨﻮاﻧـﻪ‪» :-‬اﻹﺳـﻨﺎد َ ِ َ ُ‬
‫ﺧﺼﻴـﺼﺔ ﻫـﺬه‬ ‫ﻫﺎم ‪ُ ُ -‬‬ ‫ﻫﺎﺩﻱ ‪-‬ﺣﻔﻈﻪ اﷲ‪ٌ -‬‬
‫ﻣﻘﺎل ﱞ‬ ‫)‪ (١‬وﻟﻠﺸﻴﺦ ﺭﺑﻴﻊ ﺑﻦ‬
‫ﻗﺎﺋﻢ ﰲ اﻟﺮواة ﻣﺎ ﺑﻘﻲ ﻫﺬا اﻟﺪﻳﻦ«‪.‬‬ ‫ُﱠ‬
‫اﻷﻣﺔ‪ ،‬واﳉﺮح واﻟﺘﻌﺪﻳﻞ ٌ‬
‫ﻓﺘﻨﺒﻪ‪.‬‬
‫وﻗﻴﻤﺘﻪ؛ ﱠ‬
‫ُُ‬ ‫اﻋﺘﺒﺎره‬
‫ُُ‬ ‫)‪ (٢‬وﳍﺬا‬
‫اﳊﻜﻢ ﻋﲆ َ ْ َ‬
‫اﻷﻋﻴﺎن‪.‬‬ ‫اﻷﻋﺮاف ِ ْ َ‬
‫ﻋﻨﺪ ُ ْ‬ ‫واﺧﺘﻼف َ ْ َ‬
‫واﳌﻜﺎن‪ِ ْ ،‬‬
‫اﻟﺰﻣﺎن َ َ َ َ‬
‫ِ‬
‫ﻣﺮاﻋﺎة ﱠ َ ِ‬
‫ﻣﻦ ُ َ َ‬
‫َ ِ‬
‫وﻫﺬا ْ‬ ‫َ َ‬
‫أﺑﻌﺎده ِإﻻﱠ َ ِ ُ‬ ‫دﻗﻴﻖ؛ ﻻَ ْ ِ ُ ِ‬ ‫ﻓﻘﻪ َ ِ ٌ‬ ‫ُ ِ‬
‫اﻟﻘﻠﻴﻠﻮن‪...‬‬ ‫ﻣﺮاﻣﻴﻪ َو َ ْ َ َ ُ‬
‫ﻳﺪرك َ َ َ ُ‬ ‫ُ‬ ‫وﻫﻮ ْ ٌ‬
‫َ َ‬
‫اﻟﺴﻨﱠﺔ« )‪:(١٣٥/٤‬‬
‫رﲪﻪ اﷲُ‪ -‬ﰲ »ﻣﻨﻬﺎج ﱡ‬ ‫اﺑﻦ ﱠ َ‬
‫ﺗﻴﻤﻴﺔ ‪ُ -‬‬ ‫ِ‬
‫اﻹﺳﻼم ُ‬ ‫وﻗﺎل ُ‬
‫ﺷﻴﺦ‬ ‫َ‬
‫ﻇﻬـﺮ ِﻣـﻦ ِ‬
‫آﺛـﺎر‬ ‫اﻟﻨـﺎس‪ ،‬وﻣـﺎ َ َ َ‬
‫ﻓـﻀﻴﻠﺔ اﻟﻌﻠـﲈء‪ :‬ﻣـﺎ ْ َ َ ِ ِ ِ‬
‫اﺷـﺘﻬﺮ ﻣـﻦ ْ ِ ْ‬
‫ﻋﻠﻤﻬـﻢ ﻋﻨـﺪ ﱠ‬ ‫َ‬ ‫ُ‬
‫ِ‬ ‫»اﻟﺬي َ ُ ﱡ‬
‫ﻳﺪل ﻋﲆ‬
‫ِ‬
‫ﻛﻼﻣﻬﻢ ُ ُ ِ‬
‫وﻛﺘﺒﻬﻢ«‪.‬‬
 ‫‪١٩٢‬‬

‫ﳛﺘﺎج إﱃ ِ ﱠ ٍ‬ ‫ﺟﺮح َ ِ ٌ‬
‫ﺷﺪﻳﺪ ِ‬
‫أدﻟﺔ)‪.(١‬‬ ‫ﻓﻴﻬﻢ؛ َ ْ َ ُ‬ ‫وﻫﺬا ِ ْ َ ُ‬
‫اﻹﺧﺮاج َ ْ ٌ‬ ‫َ ََ‬

‫اﻟﻨﺎس َ ﱠ‬ ‫اﳉﺮح َ َ‬ ‫ِ‬ ‫ِﱠ ِ‬ ‫ََِ‬

‫وﺗﻌـﺪ‬ ‫أن َﻫﺬا ُ ْ ٌ‬
‫ﻇﻠﻢ ﳍﻢ‪ َ َ َ ،‬ﱟ‬ ‫ُ‬ ‫رأى‬ ‫وأﺳﺒﺎب ﻫﺬا َ ْ ِ‬ ‫ﺑﺎﻷدﻟﺔ‬ ‫ﻓﺈذا َﱂ ْ ُ ْ َ‬
‫ﻳﺆت‬
‫ِ‬
‫اﻟﻨـﺎس؛‬ ‫اﳌﺘﻜﻠﻢ ِ ِ‬
‫ﻓﻴﻬﻢ ُ ﱠ َ ً‬
‫ﻣـﺘﻬﲈ ﻋﻨـﺪ‬ ‫ﻓﺼﺎر ُ َ َ ﱢ ُ‬
‫ﺣﻖ؛ َ َ َ‬
‫ﺑﻐﲑ ِ‬
‫وﺟﻪ َ ﱟ‬ ‫وﻃﻌﻦ ِﰲ ِ ِ ِ‬
‫دﻳﻨﻬﻢ ِ‬ ‫ﻋﻠﻴﻬﻢ‪ٌ ْ َ َ ،‬‬ ‫َ َِْ‬
‫دﻳﻨﻪ ِ ِ‬
‫وﻋﺮﺿﻪ)‪.(٢‬‬ ‫ﻓﻴﺤﺘﺎج إﱃ ِ ِ‬
‫اﺳﺘﱪاء ِ ِ‬
‫ْ‬ ‫ْ َْ‬ ‫ُ‬
‫وأﻗﻮل َﻟﻚ ‪ َ -‬ﱡأﳞﺎ َ ِ‬
‫اﳉﺎرح‪:-‬‬ ‫ََُ ُ‬
‫واﻟﺒﻴﻨﺔ ﱠ ِ‬
‫َِ‬ ‫ﻣﺒﻴﻨﺎ ُ ِ‬ ‫ِْ‬
‫إن َﱂ ْ ْ‬
‫ﺗـﺮﴇ‬
‫وﻟـﻦ َ ْ َ‬
‫اﻟﻨﺎس ‪ْ -‬‬ ‫واﻟﺪﻟﻴﻞ‪َ َ َ -‬‬
‫ﻃﻌﻦ ﻓﻴﻚ ُ‬ ‫ﺑﺎﳊﺠﺔ َ ﱢ‬
‫ﱠ‬ ‫ﺗﻔﻌﻞ ‪ َ ُ -‬ﱢ ً‬
‫ِ‬ ‫ﻏﲑك‪ -‬ﲠﺬا ﱠ ِ‬
‫اﻻﺧﺘﻼف ﺑﲔ ﱠ َ ﱢ‬
‫اﻟﺴﻠﻔﻴﲔ‪،‬‬ ‫ُ‬ ‫ُ ُ‬
‫وﳛﺼﻞ‬ ‫ُ‬
‫اﻟﻔﺘﻨﺔ‪،‬‬ ‫ﻓﺘﻘﻮم‬
‫ُ‬ ‫اﻟﻄﻌﻦ‪-‬؛‬ ‫أﻧﺖ ‪-‬وﻻ ُ‬ ‫َ‬
‫ََُ‬
‫اﳌﺘﺒﺎدﻟﺔ)‪!(٣‬‬ ‫وﺗﻜﺜﺮ ﱡ ُ ُ‬
‫اﻟﻄﻌﻮن‬ ‫َ ْ ُُ‬

‫ﻓﻠﻮ ِﻗﻴﻞ‪ :‬ﱡ ُ‬

‫اﻟﺘﺜﺒﺖ ‪ُ-‬ﻫﻨﺎ‪ -‬ﻣﺮﻓﻮض!‬ ‫)‪ْ َ َ (١‬‬
‫وﻋﻜﺴﻪ ﻫﻮ اﳌﻔﺮوض‪...‬‬
‫ُ ُ‬ ‫ﻟﻜﺎن ﻫﺬا ﻫﻮ اﳌﺮﻓﻮض!!‬
‫اﻷول ‪ِ -‬ﰲ َﻫﺬا اﻟﺒﺎب‪.-‬‬
‫اﻷﺻﻞ َ ﱠ ُ‬
‫ﻫﻮ َ ْ ُ‬ ‫)‪َ َ َ (٢‬‬
‫وﻫﺬا ُ َ‬
‫ِ‬
‫ﻟﺪاﻋﻴﺔ اﳍﻮى!!‬ ‫ً‬
‫اﻧﺘﺼﺎرا‬ ‫ُ‬
‫ﺗﻜﻮن إﻻ‬ ‫)‪ (٣‬واﻟﺘﻲ ﻗﺪ ﻻ‬
‫ِ‬
‫اﺑﺘﺪاء‪َُ -‬أﻗﻮل‪:‬‬ ‫َ ِ ﱠ ِ‬
‫وﻟﻠﺘﺎرﻳﺦ ‪َ ْ ِ َ -‬‬
‫واﻹﻧﺼﺎف‪ً ْ -‬‬
‫وإﻳـﺎه‪ -‬وﻫـﻮ ﻋـﻀﻮ )ﻫﻴﺌـﺔ‬ ‫وأﺣﺴﻦ َ ِ َ َ‬
‫ﺧﺎﲤﺘﻨـﺎ َ ِ ﱠ‬ ‫ﻘﻪ اﷲُ‪َ َ ْ َ َ ،‬‬
‫وﻓ َ ُ‬ ‫ﻗﺮأت ﻓﺘﻮى ﻟﻠﺸﻴﺦ ﻋﺒﺪ اﷲ ِ ْ ِ‬
‫اﳉﱪﻳﻦ ‪ -‬ﱠ‬ ‫ُ‬
‫اﻟﺮﺳـﻤﻲ( ‪-‬ﻋـﲆ اﻹﻧﱰﻧـﺖ‪-‬‬ ‫ﻣﻮﻗﻌـﻪ‬‫ﺳﺎﺑﻘﺎ‪ -‬ﰲ ) ِ ِ‬
‫ً‬ ‫ﻛﺒﺎر اﻟﻌﻠﲈء(‪ ،‬وﻋﻀﻮ )اﻟﻠﺠﻨﺔ اﻟﺪاﺋﻤﺔ ﻟﻺﻓﺘﺎء( ‪-‬‬
‫ّ‬
‫)ﺑﺮﻗﻢ‪ُ (١١٠٨:‬‬
‫ﻳﻘﻮل ﻓﻴﻬﺎ‪:‬‬
‫ﺗﺪل ﻋﲆ‬ ‫ﻓﺈن ﻟﻪ أﺧﻄﺎء ﰲ ُ ِ ِ‬
‫ﻛﺘﺒﻪ‪ ،‬ﱡ‬ ‫َ‬
‫ﻣﻘﺒﻮل اﻟﻜﻼم ﰲ اﳉﺮح واﻟﺘﻌﺪﻳﻞ؛ ﱠ‬ ‫»‪‬ﺭﺑﻴﻊ ﺍﳌﺪﺧﻠﻲ‪‬ﻟﻴﺲ ﻫﻮ‬
‫ً‬
‫ﺟﻬﻠﻪ ‪-‬أو ُ ِ ِ‬
‫ﲡﺎﻫﻠﻪ‪ -‬ﺑﲈ ُ‬
‫ﻳﻘﻮل‪!!«...‬‬ ‫ِ‬

‫ﻗﻠﺖ‪:‬‬
‫ُ‬
‫اﳌـﺪﺧﲇ ِﰲ ِ َ ِ ِ‬
‫ﻫـﺎدي َ ْ َ ِ‬
‫زﻳـﺪ ﺑـﻦ َ ِ‬
‫ﻋـﲆ ﱠ ْ‬
‫اﻟـﺸﻴﺦ=‬ ‫ﻛﺘﺎﺑـﻪ » ِ ْ َ‬
‫اﻹرﻫـﺎب« )ص‪َ َ (١٠٧‬‬ ‫وﻗﺪ َ ْأﺛﻨَﻰ ﱠ ْ ُ‬
‫اﻟـﺸﻴﺦ َ ْ ُ ْ ُ‬ ‫ََْ‬
‫‪١٩٣‬‬

‫ِ‬ ‫ِ ِ‬ ‫اﻷﺳﺒﺎب ) ُ ْ ِ ِ‬
‫ِ‬ ‫ﳛﺴﻢ ذﻟﻚ إﻻ ِ ِ ْ ِ‬
‫ﻣﻦ ﱠ َ ﱠ‬
‫اﻟﺴﻠﻔﻴﺔ‪.‬‬ ‫اﻹﺧﺮاج َ‬ ‫اﳌﻘﻨﻌﺔ( )‪ (١‬ﲠﺬا‬
‫َ‬ ‫ﺑﺬﻛﺮ‬ ‫وﻻ ُ ْ َ ُ‬
‫ـﺪ‪ ،‬أو‬ ‫ـﻚ َ َ‬
‫أﺣـ ٌ‬ ‫ﺟﺮﺣـ َ‬
‫إن َ َ َ‬ ‫ـﺴﻚ!‪ -‬ﺑـ ِ ْ ِ‬
‫ـﺬﻛﺮ اﻷﺳـ ِ‬
‫ـﺒﺎب ‪ْ -‬‬ ‫ﺐ ‪-‬أﻧــﺖ ﻧﻔـ ُ‬
‫وﻗــﺪ ُ َ ِ‬
‫ﺗﻄﺎﻟ ـ ُ‬
‫اﻟﺴﻠﻔﱠِﻴﺔ‪!-‬‬
‫أﺧﺮﺟﻚ ِﻣﻦ َ ِ‬
‫ﱠ‬ ‫َْ َ َ َ‬

‫ﻓـﺎﻟﺮاﺟﺢ‬ ‫ﻣﺒﻬﻢ‪ٌ ِ ْ َ ،‬‬

‫وﺗﻌﺪﻳﻞ‪ :‬ﱠ ِ ُ‬ ‫ﺟﺮح ُ ْ َ ٌ‬
‫ﺗﻌﺎرض َ ْ ٌ‬
‫َ‬ ‫أن ُ َ‬
‫ﻳﻘﺎل‪ :‬إذا‬ ‫أﻳﻀﺎ‪ْ -‬‬ ‫‪ِ -‬‬
‫وﻣﻦ ﻫﺬا ‪ً -‬‬
‫اﳉﺮح ُ ْ َ ِ‬
‫اﳌﺒﻬﻢ‪.‬‬ ‫ﺗﻔﺴﲑ ﻫﺬا َ ْ ِ‬
‫ُ‬ ‫‪َ -‬وﻻَ ُ ﱠ‬
‫ﺑﺪ‪-‬‬

‫ﺣﻔﻈﻬﲈ اﷲ‪-‬؛ َ ِ ً‬
‫ﻗﺎﺋﻼ‪:‬‬ ‫ِ‬
‫ﺟﱪﻳﻦ ‪ُ َ َ -‬‬ ‫= ْاﺑﻦ ِ ْ ِ‬
‫ِ‬ ‫ﺟﱪﻳﻦ[ ِﻣﻦ َ ِ‬ ‫ﺑﻦ ِ ْ ِ‬
‫ﻫﻮ َ ْ ُ ٌ‬
‫ﻣﻌﻠﻮم‪.«-‬‬ ‫ﻛﲈ ُ َ‬ ‫اﻟﻌﻠﲈء ﱠ َ ﱢ‬
‫اﻟﺴﻠﻔﻴﲔ ‪َ َ -‬‬ ‫َ ُ َ‬ ‫ﻋﺒﺪ اﷲ] ُ‬ ‫» ﱠ ُْ‬
‫اﻟﺸﻴﺦ َ ْ ُ‬
‫ذﻟﻚ َ ُأﻗﻮل‪:‬‬ ‫وﻣﻊ َ ِ َ‬ ‫َ َ َ‬
‫ٍ‬
‫ﻣﻘﺒﻮل!‬ ‫ﻏﲑ‬
‫ﻓﻜﻼﻣﻪ ُ‬
‫ُ‬ ‫وﺣﺠﺘﻪ ُ ْ ِ ﱠ َ‬
‫اﻟﱪﻫﺎﻧﻴﺔ؛‬ ‫اﳌﻘﻨﻊ‪ ُ َ ،-‬ﱠ َ ُ‬
‫دﻟﻴﻞ ذﻟﻚ ‪َ -‬‬ ‫ﻋﻔﺎ اﷲُ َﻋﻨ ُْﻪ‪َ -‬‬‫ﻳﺒﲔ ‪َ َ -‬‬ ‫إذ ﱂ ُ َ ﱢ‬ ‫ْ‬
‫ﺑﺎﻟﺪﻟﻴﻞ‪.‬‬ ‫ﺑﺎﳊﺠﺔ‪ ،‬ﱠ ُ‬
‫واﻟﺪﻟﻴﻞ ﱠ‬ ‫ﻓﺎﳊﺠﺔ ُ ِ‬‫وﻟﻐﲑه‪ ،‬وﰲ ﻫﺬا وﻏﲑه! ُ ﱠ ُ‬ ‫ِ‬ ‫ﻧﻘﻮل ﻫﺬا ﻟﻪ‬ ‫ُ‬
‫ﱠ‬
‫ﻋﻈﻴﲈ‪ -‬ﻻ ُ ْ َ ُ‬
‫ﻳﻐﻠﻖ‪...‬‬ ‫ً‬ ‫ﴍ َُْ ً‬
‫ﻣﴩﻋﺎ ‪-‬‬ ‫ﺑﺎب ﱟ‬‫ﺟﺰاﻓﺎ‪ :-‬ﻟﻜﺎن َ‬ ‫ﺑﺎﻟﺘﻬﻢ ‪ً ِ -‬‬‫اﺷﻖ ﱡ َ ِ‬ ‫اﻟﱰ ُ ِ‬ ‫ﺑﺎب ﱠ‬‫ﻓﺘﺤﻨﺎ َ‬‫وﻟﻮ َ َ ْ‬
‫َﺎﻋﺔ؛ َ ِ‬
‫وإﻻﱠ‪:‬‬ ‫ﻃﺎﻋﺔ ِإﻻﱠ ِ َ ِ ِ‬
‫ﻋﻠﻴﻪ‪َ ،‬وﻻَ َ َ‬
‫ﺑﴩﻋﻴﺔ َ‬
‫اﻟﻘﻨ َ‬ ‫ْ ﱠ‬ ‫وﻣﺮدود َ َ ْ‬
‫راد َ َ ْ ُ ٌ‬ ‫ﻧﻌﻢ؛ ُ ﱞ‬
‫ﻛﻞ َ ﱞ‬ ‫ََ ْ‬
‫ٍ‬ ‫أﻳﺔ َ ٍ‬ ‫ﻟﺒﺴﺘﻨﺎ ِ ْ ِ ُ ِ‬‫ََِ ْ‬
‫ﺑﺴﻮاء‪!!-‬‬ ‫ﻮاء‬
‫ﲨﺎﻋﺔ ‪-‬ﺳ ً‬ ‫ﺣﺮﻛﺔ َ ْأو َ َ َ‬ ‫ﺣﺰﺑﻴﺔ َ ﱠ َ َ‬
‫ﱠ‬
‫ﻓﻬﺪادﻳﻚ ‪َ -‬أﳞﺎ ُ ﱠ ِ‬
‫اﳌﺪﻋﻲ‪ْ َ َ َ -‬‬
‫وﺣﻨﺎﻧﻴﻚ‪..‬‬ ‫َ َ َْ َ ﱡَ‬
‫اﻟﻌﻼﻣـﺔ ُ ﱢ ِ‬ ‫ﺑﻌﻀﻬﺎ ﻏﲑ ْ ِ‬
‫اﳌﻌﻠﻤـﻲ ﰲ »اﻟﺘﻨﻜﻴـﻞ« )‪ (٤٣٧/١‬إﱃ‬ ‫أﺷـﺎر ﱠ َ ُ َ‬ ‫َ‬ ‫ﻣﻘﻨـﻊ؛ ﻛـﲈ‬ ‫َ ُ‬ ‫ُ‬
‫ﻳﻜﻮن ُ‬ ‫)‪ (١‬ﻓﻘﺪ‬
‫ﻣﻔﴪ ﺑﲈ ﻻ ﻳﻘﺪح(؛ ﱠ ْ‬
‫ﻓﺘﺄﻣﻞ‪.‬‬ ‫ِ‬
‫وﺟﻮد )ﺟﺮح ﱠ‬
‫ﻣﻬﻤﲔ(‪:‬‬
‫أﻣﺮﻳﻦ ) ﱠ ْ‬ ‫ﺣﻜﻢ َ ْ‬
‫ﻳﺒﲔ ُ َ‬
‫اﻟﻜﻼم اﳉﻠﻴﻞ ُ َ ﱢ ُ‬
‫ُ‬ ‫وﻫﺬا‬
‫ﻗﺒﻞ ) ِ‬
‫اﳉﺎرح(‪.‬‬ ‫اﻷول‪ُ ُ :‬ﻟﺰوم ﺑﻴﺎن أﺳﺒﺎب اﳉﺮح ِﻣﻦ ِ َ ِ‬
‫ِ‬ ‫ﺣﺘﲈ‪ُ -‬ﺑﻮﺟﻮب َ ِ‬ ‫اﻟﻠﺰوم( ﻟﻴﺲ ذا ِ َ ٍ‬
‫ﻓﲑد!‬ ‫ﻗﺒﻮل )ﺟﺮﺣﻪ(؛ ﻓﻘﺪ ﻻ ُ ْ َ َ ُ‬
‫ﻳﻘﺘﻨﻊ ﺑﻪ؛ ُ َ ﱡ‬ ‫ﺻﻠﺔ ‪ً ْ َ -‬‬ ‫أن ﻫﺬا ) ﱡ َ َ‬ ‫اﻟﺜﺎﲏ‪ :‬ﱠ‬
‫ﺗﻘﺪم )ص‪ ١٠٢‬و‪.(١١٥‬‬ ‫ُ‬
‫واﻧﻈﺮ ﻣﺎ ﱠ‬
 ‫‪١٩٤‬‬

‫أﻗـﻮى ِﻣـﻦ‬ ‫ِ‬ ‫َِ ِ‬

‫واﻟـﺴﻠﻔﻴﺔ واﻟـﺪﻋﻮة ﳍـﺎ ْ َ‬
‫ﱠ ﱠ‬
‫ﱠِ‬
‫واﻟـﺴﻨﺔ‬
‫ﱡ‬ ‫ﺑﺎﻟـﺪﻳﻦ‬ ‫ِ‬
‫اﻻﺷـﺘﻬﺎر ﱢ ِ‬
‫أن ْ َ َ‬ ‫ﺷﻚ َ ﱠ‬‫َوﻻَ َ ﱠ‬
‫ﻋﺎﻟـﻤﲔ)‪.(١‬‬‫ِ‬ ‫ﻣﻦ ﻋﺎﻟِ ٍ‬ ‫ِ‬
‫ـﻢ أو َ َ ْ‬ ‫اﻟﺘﻌﺪﻳﻞ اﻟﺼﺎدر ْ‬
‫ِ‬ ‫ﱠ ِ‬ ‫ِ‬ ‫ِِ‬
‫ﻳـﺪﺧﻞ ﰲ‬ ‫وﺳﻠﻮﻛﻴﺎﲥﻢ‪ -‬ﻣﻦ َ َ ﱢ‬
‫أﻫـﻢ ﻣـﺎ َ ْ ُ ُ‬ ‫واﻟﻜﻼم ﰲ ُاﳌﺨﺎﻟﻔﲔ ‪-‬وﰲ ﻣﻨﺎﻫﺠﻬﻢ ُ‬ ‫ُ‬
‫ﻓﺎﻟـﺬي َ ْ َ ُ‬
‫ﻳﻄﻌـﻦ ﰲ‬ ‫ِ‬
‫وﻣﻨـﺎﻫﺠﻬﻢ؛ ﱠ‬ ‫ِ‬
‫اﻷﺷـﺨﺎص‬ ‫ﻷن ﻫﻨﺎك َ ُ ً‬
‫ﺗﻼزﻣـﺎ ﺑـﲔ‬ ‫اﳉﺮح؛ ﱠ‬ ‫ِ‬
‫ﺑﺎب َ ْ ِ‬
‫ﻳﻄﻌﻦ ﻓﻴﻪ‪.‬‬ ‫ِ‬
‫اﻟﺸﺨﺺ َ ْ َ ُ‬ ‫ﻣﻨﻬﺞ‬
‫ِ‬
‫ِ‬
‫ﻣﻨﺎﻫﺠﻬﻢ‪.‬‬ ‫وﻓﺴﺎد‬
‫َ‬ ‫أﻫﻞ ِ َ ِ‬
‫اﻟﺒﺪع‪،‬‬ ‫ﺑﺎﻷدﱠِﻟﺔ)‪َ َ -(٢‬‬
‫ﺿﻼل َ ْ ِ‬ ‫ﻳﺒﻴﻨﻮن ‪ِ َ -‬‬ ‫ِ‬
‫وﻟﺬا؛ َ َﺗﺮى ﱠ َ َ‬
‫اﻟﺴﻠﻒ ُ َ ﱢ ُ َ‬
‫ذﻛﺮ ِ‬ ‫ِ‬
‫ﺑﻌﻀﻬﺎ‪.-‬‬ ‫اﳌﺆﻟﻔﺎت اﻟﺘﻲ ﻻ ُ ْ َ‬
‫ﲢﴡ ‪-‬وﺳﻴﺄﰐ ْ ُ‬ ‫وﻟـﻬﻢ ﰲ ذﻟﻚ ﱠ ُ‬
‫ََ ُ ْ‬
‫ِ‬
‫ﺗﻔـﺴﲑ‬ ‫اﻟﻌﻠـﻢ ﰲ ْ ِ ِ‬
‫اﺷـﱰاط‬ ‫ﻷﻫـﻞ ِ ْ ِ‬
‫ِ‬ ‫ٍ‬
‫ﻛﻠـﲈت‬ ‫ِ‬
‫ﺑﻌﺾ‬ ‫ﻣﻨﺎص ِﻣﻦ ِ ْ ِ‬
‫ذﻛﺮ‬ ‫أﻧﻪ ﻻ َ َ َ‬
‫وأرى ﱠ ُ‬
‫َ‬
‫ُ‬
‫ﻓﺄﻗﻮل‪:‬‬ ‫اﳉﺮح )‪، (٣‬‬ ‫ِ‬
‫أﻧﻮاع َ ْ ِ‬ ‫ورد َ ْ ِ‬
‫ﺑﻌﺾ‬ ‫اﳉﺮح ُ ْ َ ِ‬
‫اﳌﺒﻬﻢ‪ َ َ ،‬ﱢ‬ ‫َْ ِ‬

‫ِ ٍ‬ ‫اﻟﺘﻌﺪﻳﻞ ِﻣﻦ ِ ﱠ ِ‬
‫ِ‬ ‫ِ‬ ‫ﻓﻜﻴﻒ ِ َإذا َ َ‬
‫ﻋﻠﲈء( ‪-‬ﻻَ َواﺣﺪ‪َ ،‬وﻻَ ْ َ ْ‬
‫اﺛﻨﲔ‪!-‬‬ ‫ﻋﺪة ) ُ َ َ‬ ‫وﻛﺎن ﱠ ْ ُ ْ‬‫ﳎﺘﻤﻌﲔ؟! َ َ َ‬
‫ﻛﺎﻧﺎ ُ ْ َ َ ْ‬ ‫)‪َ ْ َ َ (١‬‬
‫ﺑﻤﺠﺮد اﻟﺪﻋﺎوى‪ ،‬واﻟﺘﻬﻮﻳﻞ‪ ،‬واﻟﺘﺸﻮﻳﺶ! ﱠ ْ ِ‬
‫واﻟﺘﺤﺮﻳﺶ!!‬ ‫)‪ (٢‬ﻟﻴﺲ ُ َ ﱠ‬
‫ﺑﺒﻴﻨَﺔ‪.‬‬ ‫ً‬
‫أﺻﻼ‪ -‬إﻻ ﱢ‬‫ﺗﻘﺒﻞ اﻟﺪﻋﻮى ‪-‬‬
‫وﻻ ُ َ‬
‫واﺿﺤﺔ ُ َ ﱠ َ ً‬
‫ﻣﺪﻟﻠﺔ‪..‬‬ ‫ً‬ ‫ﻇﺎﻫﺮة‬
‫ً‬ ‫ﺗﻜﻮن ﱢ ُ‬
‫اﻟﺒﻴﻨﺔ‬ ‫َ‬ ‫وﺑﴩط أن‬
‫ﺑﺎﳌﻄﺎﻟﺐ ﲠﺎ‪ِ َ َ ُ ،‬‬
‫واﳌﺘﺜﺒﺖ ﻣﻨﻬﺎ!‬ ‫ﻳﻐﻤﺰ ُ ِ ِ‬‫وﻻ ُ ْ َ ُ‬
‫ﱢ‬
‫اﳌﺘﺨﺎﻟﻔﲔ ‪-‬ﻛﻴﻔﲈ ﻛﺎن‪!-‬‬ ‫ﻗﺒﻮل ﻗﻮل ُ َ َ ِ َ ْ ِ‬ ‫وإﻻ؛ َ ِ َ‬
‫ﻟﺰﻣﻨﺎ َ ُ‬
‫ﺗﻌﺎرﺿﺎ؛ َ َ َ‬
‫ﻓﺘﺴﺎﻗﻄﺎ‪...‬‬ ‫ٍ‬
‫ُﻓﻴﻘﺎل ‪-‬ﺣﻴﻨﺌﺬ‪َ :-‬‬
‫ُ‬
‫واﻧﻈﺮ »اﻟﻨ َﱡﻜﺖ ﻋﲆ ﻣﻘﺪﻣـﺔ اﺑـﻦ ﱠ‬
‫اﻟـﺼﻼح« )‪- (٣٥٩/٣‬ﻟﻠﺰرﻛـﴚ‪ ،-‬و»ﲥـﺬﻳﺐ اﻟﺘﻬـﺬﻳﺐ«‬
‫ﺣﺠﺮ‪.-‬‬
‫)‪- (٢٤٥/٩‬ﻟﻠﺤﺎﻓﻆ اﺑﻦ َ َ‬
‫ﻗـﺪ( ﻻَ‬ ‫أﻫﻞ ِ ْ ِ‬
‫اﻟﻌﻠـﻢ ) َ ْ‬ ‫ﻗﺎدﺣﺎ ِﻋﻨ َْﺪ َ ْ ِ‬
‫ﺑﻌﺾ َ ْ ِ‬ ‫ﺟﺮﺣﺎ َ ِ ً‬
‫ﻛﺎن َ ْ ً‬ ‫ﻣﻔﴪا ‪ْ َ -‬‬
‫أﺣﻴﺎﻧًﺎ‪-‬؛ َ َﻓﲈ َ َ‬ ‫ﺣﺘﻰ َ ْﻟﻮ َ َ‬
‫ﻛﺎن ُ َ ﱠ ً‬ ‫أي‪ َ :‬ﱠ‬
‫)‪ْ (٣‬‬
‫=‬ ‫ﻛﺬﻟﻚ ِﻋﻨ َْﺪ َ ِ‬
‫آﺧﺮﻳﻦ‪.‬‬ ‫ﻳﻜﻮن َ َ ِ َ‬
‫َ ُ ُ‬
‫‪١٩٥‬‬

‫ذﻛﺮ ِ ِ‬ ‫ﻣﻘﺒﻮل ِﻣﻦ ِ ِ‬

‫ﻏﲑ ْ ِ َ َ‬
‫ﺳﺒﺒﻪ‪.‬‬ ‫ٌ ْ‬ ‫أن ﱠ َ‬
‫اﻟﺘﻌﺪﻳﻞ‬ ‫اﻟﺼﻼح )‪ (١‬ﱠ‬
‫اﺑﻦ ﱠ َ ِ‬
‫رﺟﺢ ُ‬
‫َ ﱠ َ‬
‫ﳚـﺮح‬ ‫اﻟﻨﺎس َ ْ َ ِ ُ َ‬
‫ﳜﺘﻠﻔـﻮن ﻓـﻴﲈ َ ْ َ ُ‬ ‫ﻷن َ‬ ‫ﻣﺒﲔ ﱠ َ ِ‬
‫اﻟﺴﺒﺐ؛ ﱠ‬ ‫ﻳﻘﺒُﻞ إﻻﱠ ُ َ ﱠ ً‬
‫ﻣﻔﴪا ُ َ ﱠ َ‬ ‫اﳉﺮح ﻻ ُ ْ َ‬ ‫ﱠ‬
‫وأن َ ْ َ‬
‫ﳚﺮح)‪.(٢‬‬
‫وﻣﺎ ﻻ َ ْ َ ُ‬

‫ﺣﺸﺪ َ ِ ﱠ ٍ‬
‫ﻓﻀﻼ َﻋﻦ ْ ٍ‬ ‫ﲢﺘﺎج ِ َإﱃ َ ِ ٍ‬ ‫ِِ‬
‫وﻫﺬه َ َ ِ ّ ٌ‬
‫ﻷدﻟﺔ‪!-‬‬ ‫دﻟﻴﻞ ‪َ ْ ً ْ َ -‬‬ ‫ﺑﺪﻫﻴﺔ ﻻَ َ ْ َ ُ‬ ‫= َ َ‬
‫ﻗﺒـﻮل ﱠ ِ‬ ‫اﳉـﺮح ﱠ ِ‬ ‫اﺧﺘﻼف ُ َ ِ‬
‫إن ْ ِ َ‬
‫ﺣـﺴﺐ‪ْ َ ،-‬أو ِﰲ‬ ‫واﻟﺘﻌـﺪﻳﻞ ِﰲ ) َ ُ ِ ْ‬
‫اﻟﺘﻌـﺪﻳﻞ( ‪ُ ْ َ -‬‬ ‫ﻋﻠﲈء َ ْ ِ َ ْ‬ ‫ﻓﻬﻞ ُ َﻳﻘﺎل‪ ِ :‬ﱠ‬‫وإﻻ؛ َ َ ْ‬ ‫ِ ﱠ‬
‫اﳌﺒﻬﻢ( ‪-‬ﻓﻘﻂ‪-‬؟!‬ ‫اﳉﺮح ُ ْ َ‬
‫) َْ ِ‬
‫ﻃﻌﻦ ﲠﻢ ﺷﺪﻳﺪ‪..‬‬ ‫ِ‬
‫اﳊﺎل واﳌﺂل‪ٌ -‬‬ ‫ﺟﺪ ﺑﻌﻴﺪ‪ ،‬ﺑﻞ ﻫﻮ ‪-‬ﰲ‬ ‫ﻫﺬا ِ ﱡ‬
‫ﺣﻖ ِ‬
‫وﺳﺪﻳﺪ‪:‬‬ ‫وﻫﺬا َ َ ٌ‬
‫ﻧﻈﺮ َ ﱞ َ َ‬ ‫َ َ‬
‫ِ‬
‫دون ُاﳌﺠﺎدل َ‬
‫اﻟﻌﻨﻴﺪ‪!-‬‬ ‫)‪َ - ( = < ; : 9 8 7 6 5‬‬
‫ﺟﺮﺣﻪ ﻣﻊ )ﺗﻔﺴﲑه( ﻟﻪ!!‬
‫ُ ُ‬ ‫ﻳﺮد‬
‫اﳉﺮح )ﻗﺪ( ُ َ ﱡ‬
‫ِ‬ ‫ﻣﺜﻼ‪ -‬أ ﱠن ُ َ َ ﱢ َ‬
‫اﳌﺘﺸﺪد ﰲ‬ ‫أﻻ َﺗﺮى ‪ً َ َ -‬‬
‫ﻓﺎﻓﻬﻢ‪.‬‬ ‫اﻷﺻﻞ ﱠ ِ‬
‫اﻟﺜﺎﲏ؛ َ ْ َ‬ ‫ﻫﻮ َ ْ ُ‬ ‫وﻫﺬا ُ َ‬
‫َ َ‬
‫اﳊﺪﻳﺚ« )ص‪.(٩٦‬‬ ‫ﻋﻠﻮم ِ‬ ‫)‪ِ (١‬ﰲ » ُ ُ‬
‫َ‬
‫واﺧـﺘﻼ ِ‬
‫اﳌﻔﴪ(‪ِ ْ ،‬‬ ‫ذﻛﺮﺗﻪ ِﰲ ﱠ ْ ِ ِ‬
‫اﻟﺘﻌﻠﻴﻖ ﱠ ِ ِ‬ ‫وﻫﺬا َ ِ ٌ‬
‫ف‬ ‫َ‬ ‫اﳉﺮح ُ َ ﱠ‬
‫ﺣﻮل ) َ ْ ِ‬
‫اﻟﺴﺎﺑﻖ َ ْ َ‬ ‫ﻗﻮي ﻋﲆ َﻣﺎ َ َ ْ ُ ُ‬
‫ﻇﺎﻫﺮ ﱞ‬
‫ٌ‬ ‫دﻟﻴﻞ‬ ‫)‪َ َ (٢‬‬
‫اﳊﺪﻳﺚ ِﻓﻴﻪ ‪-‬ﻗﺒﻮﻻً وردا‪.-‬‬ ‫ﻋﻠﲈء ِ ِ‬ ‫َ ِ‬
‫َ‬ ‫ُ َ‬
‫ِ‬ ‫ﻛﺘﺎﺑـﻪ‪ْ ِ » :‬‬‫ِ‬ ‫ِﻟﺬا؛ ﱠ َ‬
‫اﳊـﺪﻳﺚ‬ ‫اﻟﻌﻠـﲈء ُ ﱠ ُ‬
‫وﻧﻘـﺎد‬ ‫ذﻛـﺮ َﻣـﻦ اﺧﺘﻠـﻒ ُ ُ‬ ‫اﻹﻣﺎم أﺑﻮ ﺣﻔﺺ اﺑﻦ ﺷـﺎﻫﲔ َ ُ‬ ‫ُ‬ ‫أﻟﻒ‬
‫ﻓﻴﻪ« ‪-‬ﻣﻄﺒﻮع‪.-‬‬
‫اﻟﻔﺼﻞ ﺑﲔ اﻟﻨ َﱠﻘﻠﺔ«‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ﱠ َ‬
‫ﻛﺘﺎﺑﻪ‪ْ َ » :‬‬
‫ﺣﺒﺎن َ ُ‬ ‫اﺑﻦ ﱠ‬
‫اﻹﻣﺎم ُ‬
‫ُ‬ ‫وأﻟﻒ‬
‫ﺑـﲈ ﻻَ ُ ِ ُ‬
‫ﻳﻮﺟـﺐ‬ ‫اﳌـﺘﻜﻠﻢ ِ ِ‬
‫ﻓـﻴﻬﻢ ِ َ‬ ‫اﻟﺜﻘﺎت ُ َ ﱠ ُ‬
‫اﻟﺮواة ﱢ َ ُ‬ ‫ﻣﺎم ﱠ َ ِ ﱢ‬
‫اﻟﺬﻫﺒﻲ‪ » :‬ﱡ َ ُ‬ ‫ﻛﺘﺎﰊ اﻹ ِ‬‫ﺗﻘﺪم )ص‪ِ ْ ِ (١٠٣‬‬
‫ذﻛﺮ َ‬ ‫ُ‬ ‫وﻗﺪ ﱠ َ‬
‫ﻣﻮﺛﻖ«‪.‬‬‫وﻫﻮ ُ َ ﱠ ٌ‬ ‫اﻟﺮد«‪ ،‬و»ﻣﻦ ُ ُ ﱢ ِ‬
‫ﺗﻜﻠﻢ ﻓﻴﻪ َ ُ َ‬
‫َ‬ ‫َ ْ‬ ‫ﱠ ّ‬
‫وﰲ رﺳﺎﻟﺔ »اﺧﺘﻼف أﻗﻮال اﻟﻨ ﱠﱡﻘﺎد ﰲ اﻟﺮواة ُ ْ َ َ‬
‫اﳌﺨﺘﻠﻒ ﻓـﻴﻬﻢ« ‪-‬ﻟﻠـﺪﻛﺘﻮر ﺳـﻌﺪي اﳍﺎﺷـﻤﻲ‪:-‬‬
‫ﻧﺎﻓﻊ؛ ْ ُ‬
‫ﻓﻠﺘﻨ َ ْ‬
‫ْﻈﺮ‪.‬‬ ‫ٌ‬
‫ﺗﻔﺼﻴﻞ ٌ‬
‫=‬ ‫ﺳﺄﻟﺖ‪:‬‬
‫ُ‬ ‫ﺑﻞ ﻟﻮ‬
 ‫‪١٩٦‬‬

‫اﻟﺒﺨـﺎري‬ ‫وﻧﻘـﺎده ‪ِ ْ ِ -‬‬

‫ﻣﺜـﻞ ُ َ ِ ﱢ‬
‫اﳊـﺪﻳﺚ ُ ﱠ ِ ِ‬
‫ِ‬ ‫أن ﻫﺬا ﻣﺬﻫﺐ ِ ِ‬
‫أﺋﻤـﺔ‬
‫ُ ﱠ‬ ‫ِ‬
‫اﳋﻄﻴﺐ ﱠ‬ ‫وﻧﻘﻞ ِ‬
‫ﻋﻦ‬ ‫ََََ‬
‫ِ‬
‫وﻏﲑﳘﺎ‪.-‬‬ ‫ِ‬
‫وﻣﺴﻠﻢ‪-‬‬
‫ُ ْ‬
‫ﻟــﻬﻢ ‪َ َ ِ ْ ِ -‬‬
‫ﻛﻌﻜﺮﻣـﺔ ‪-‬‬ ‫اﳉـﺮح َ ُ ْ‬
‫ﺳﺒﻖ ِﻣﻦ َ ِ ِ‬
‫ﻏـﲑه َ ْ ُ‬
‫ٍ‬
‫اﺣﺘﺞ ُ َ ِ ﱡ‬
‫اﻟﺒﺨﺎري ِﺑﺠﲈﻋﺔ َ َ َ ْ ْ‬ ‫وﻟﺬﻟﻚ؛ ْ َ ﱠ‬ ‫َ َِ‬
‫وذﻛﺮ َ ِ َ‬
‫آﺧﺮﻳﻦ‪.-‬‬ ‫ٍ )‪(١‬‬
‫ﻋﺒﺎس ‪-‬رﴈ اﷲ ﻋﻨﻬﲈ‪َ َ َ َ -‬‬ ‫ﻣﻮﱃ ِ‬
‫اﺑﻦ َ ﱠ‬ ‫ََْ‬
‫ٍ‬ ‫ِ )‪(٢‬‬ ‫ﺑﺴﻮﻳ ِﺪ ِ‬ ‫واﺣﺘﺞ ِ‬
‫اﺷﺘﻬﺮ ﱠ ْ ُ‬
‫اﻟﻄﻌﻦ ﻓﻴﻬﻢ‪.-‬‬ ‫ﺑﻦ َﺳﻌﻴﺪ ‪ ،‬وﲨﺎﻋﺔ ‪َ َ َ ْ -‬‬ ‫ﻠﻢ ِ ُ َ ْ‬
‫ﻣﺴ ٌ‬ ‫ﺛﻢ َ‬
‫ﻗﺎل‪ َ ْ :‬ﱠ ُ ْ‬ ‫ُﱠ‬
‫ِ ِ‬
‫ﻓﻌﻞ َ ُأﺑﻮ داود ﱢ ْ َ ﱡ‬
‫اﻟﺴﺠﺴﺘﺎﲏ‪.‬‬ ‫وﻫﻜﺬا َ َ َ‬

‫ﺳﺒﺒﻪ)‪.(٣‬‬
‫ﻓﴪ َ َ ُ ُ‬ ‫اﳉْﺮ َح ﻻ َ ْ ُ ُ ِ ِ‬
‫ﻳﺜﺒﺖ ﱠإﻻ إ َذا ُ ﱢ َ‬ ‫أن َ‬‫ذﻫﺒﻮا َِإﱃ َ ﱠ‬ ‫دال ﻋﲆ َ ﱠ ُ ْ‬
‫أﳖﻢ َ َ ُ‬ ‫َِ َ‬
‫وذﻟﻚ َ ﱞ‬

‫ٌَِ‬
‫وﳐﺘﻠﻔﺔ)‪.(٤‬‬ ‫ٌ‬
‫ﻏﺎﻣﻀﺔ‬ ‫ِ‬
‫ﻟﻠﺮﺟﺎل‬ ‫وﻣﺬاﻫﺐ ﱡ ﱠ ِ‬
‫اﻟﻨﻘﺎد ﱢ‬
‫ِ‬
‫ََ ُ‬

‫ِ ِ‬ ‫واﻟﺘﻌﺪﻳﻞ ‪-‬ﰲ ُ ِ ِ‬
‫ِ‬
‫أﻛﺜﺮه( ﻋـﲆ )اﻹﲨـﺎع(‪،‬‬ ‫ﻛﺘﺒﻪ اﳌﺸﻬﻮرة اﳌﻨﻈﻮرة‪ٌ َ -‬‬
‫ﻗﺎﺋﻢ ) ُ ُ‬ ‫ِ‬
‫اﳉﺮح‬ ‫واﻗﻊ( ﻋﻠﻢ‬
‫= ﻫﻞ ) ُ‬
‫أو ) ِ‬
‫اﳋﻼف(؟!‬
‫ﱠﺺ(‪ ،‬أم ﻋﲆ )اﻻﺟﺘﻬﺎد(؟!‬ ‫ﻣﺒﻨﺎه ﻋﲆ )اﻟﻨ ّ‬
‫وﻫﻞ َ ْ ُ‬
‫وﻫﻞ ﻫﻮ )َْﻓﺮض ﻋﲔ( أم )َْﻓﺮض ِﻛﻔﺎﻳﺔ(؟!‬
‫واﺿﺢ ﺑﻼ ) ِﺧﻼف(!‬
‫ٌ‬ ‫ﻛﻞ‪-‬‬‫ﻓﺎﳉﻮاب ‪-‬ﻋﲆ ُ ﱟ‬
‫ُ‬ ‫‪...‬‬
‫اﻧﻈﺮ )اﳌﻘﺪﻣﺔ( )ص‪.(١٠٣‬‬ ‫)‪ُ (١‬‬
‫ﺗﺮﲨﺘﻪ ِﰲ »ﲥﺬﻳﺐ اﻟﻜﲈل« )‪.(٢٤٩/١٢‬‬ ‫)‪ُ ْ (٢‬‬
‫اﻧﻈﺮ َ ْ َ َ َ‬
‫ﺗﻘـﺪﻣﺖ اﻹﺷـﺎرة‬
‫آﺧـﺮ ‪-‬ﻛـﲈ ﱠ‬‫ﺑﻌـﺾ َ ُ‬ ‫ٌ‬ ‫وﻳـﺮده‬
‫ﱡ‬ ‫ُ‬
‫اﻟـﺒﻌﺾ‪،‬‬ ‫اﳌﻔﴪ( ﻣﻨﻪ؛ ﻗـﺪ َ ُ ُ‬
‫ﻳﻘﺒﻠـﻪ‬ ‫ﺣﺘﻰ ) ﱠ ُ‬ ‫)‪ (٣‬ﺑﻞ ﱠ‬
‫اﺧﺘﻼف ﺑﻴﻨﻬﻢ ‪-‬وﻟﻮ ﻗﻠﻴﻞ‪!-‬‬ ‫ٌ‬ ‫وإﻻ َﳌﺎ ﻛﺎن ‪ً ْ َ -‬‬
‫أﺻﻼ‪-‬‬ ‫ﺑﺎﻟﺪﻟﻴﻞ واﻟﺘﻤﺜﻴﻞ‪-‬؛ ﱠ‬ ‫إﻟﻴﻪ‪ -‬ﱠ ِ‬

‫اﻷﻛﺜﺮ!!!‬
‫ُ‬ ‫أﻧﻪ‬
‫اﻟﻮاﻗﻊ ﱠ ُ‬
‫ُ‬ ‫اﻷﻗﻞ‪ ،‬ﺑﻴﻨﲈ‬‫ﻫﻮ ﱠ‬ ‫أن َ ُ َ‬
‫ﻳﻜﻮن ُ َ‬ ‫أﴍت‪ْ َ -‬‬ ‫ُ‬ ‫وﺟﺪ؛ َ َ ِ ُ‬
‫ﻓﺎﻟﻮاﺟﺐ ‪-‬ﻛﲈ‬ ‫ﻓﺈن ُ ِ َ‬‫ْ‬
‫أﺻﻮﻟﻪ ِﻣـﻦ ُ ِ‬ ‫اﻟﻌﻠﻢ؛ ِ ﱠﳑﻦ ﻻَ َ ْ ِ ُ‬
‫ﻋﲆ َﻫﺬا ِ ْ ِ‬ ‫ﻟﻘﻤﻊ ُ َ َ ﱢ ِ‬‫ﻳﻜﻔﻲ ِ َ ْ ِ‬‫وﺣﺪه‪ِ ْ -‬‬
‫ﻳﻌﺮف ُ ُ َ ُ ْ ُ‬
‫ﻓﺮوﻋـﻪ؛‬ ‫اﳌﺘﻄﻔﻠﲔ َ َ‬ ‫وﻫﺬا ‪َ ُ َ ْ َ -‬‬‫)‪َ َ (٤‬‬
‫وﳐ َ ِ ِ ِ‬ ‫ُﻮن ) َ ِ ِ ِ‬
‫ﻏﻮاﻣﻀﻪ َ ُ ْ‬ ‫ﻓﻀﻼ َﻋﻦ ِ ِ‬
‫إدراك ُﻓﻨ ِ‬
‫=‬ ‫ﺘﻠﻔﻪ(!‬ ‫َ ْ ً ْ َْ‬
‫‪١٩٧‬‬

‫ﻓﻘﺎل‪ُ ُ ْ َ َ :‬‬
‫رأﻳﺘـﻪ‬ ‫ﻓﻼن؟ َ َ َ‬ ‫ﺗﺮﻛﺖ َ ِ َ‬
‫ﺣﺪﻳﺚ ُ َ ٍ‬ ‫ﻟﻪ‪ِ :‬ﱂ َ َ َ ْ َ‬ ‫أﻧﻪ ِ َ‬
‫ﻗﻴﻞ َ ُ‬ ‫رﲪﻪ اﷲُ‪ -‬ﱠ ُ‬
‫وذﻛﺮ َﻋﻦ ُ َ ِ‬
‫ِ‬
‫َ ُ َ ْ َْ‬
‫ﺷﻌﺒﺔ ‪ُ َ َ -‬‬
‫ﺑﺮذون)‪ِ ُ ْ َ َ ،(١‬‬
‫ﻋﲆ ِ َ ٍ‬
‫ﻓﱰﻛﺖ َ َ ُ‬
‫ﺣﺪﻳﺜﻪ‪.‬‬ ‫َ‬ ‫ﻳﺮﻛﺾ َ َ ْ ْ‬
‫َْ ُ ُ‬
‫ﻟﻴﺲ ِ َ َ ٍ‬ ‫ِ ِ‬ ‫اﳊﺪﻳﺚ َ ْ ِ‬
‫ﺷﻌﺒﺔ ِإﻣﺎم ﰲ ِ ِ‬ ‫ﻣﻊ َ ﱠ‬
‫ﺑﺼﻮاب؛‬ ‫ﻫﻨﺎ‪َ ْ َ -‬‬
‫ﻧﻘﺪه ‪َ ُ -‬‬ ‫اﻟﺮﺟﺎل؛ َ ﱠ‬
‫ﻟﻜﻦ َ ْ َ ُ‬ ‫وﻧﻘﺪ ﱢ َ‬ ‫َ‬ ‫َ‬ ‫أن ُ ْ َ َ َ ٌ‬ ‫َ َ‬
‫اﳌﺴﻘﻄﺔ َ َ ِ‬
‫ِ ِ‬ ‫ﻳﻌﺪ ِﻣﻦ َ ْ َ ِ‬ ‫ﻷن ِ ْ َ‬
‫َﱠ‬
‫ﻟﻠﻌﺪاﻟﺔ)‪.(٢‬‬‫اﳉْﺮ ِح ُ ْ َ َ‬ ‫أﺳﺒﺎب َ‬ ‫ﻣﺜﻞ َ َ‬
‫ﻫﺬا ﻻ ُ َ ﱡ‬

‫ﻳﻌـﺪ ِﻣـﻦ‬
‫اﳌﺮي ﺑَِﲈ ﻻ ُ َ ﱡ‬
‫ﺻﺎﳊﺎ ُ ﱢ ﱠ‬
‫ً‬ ‫ﺟﺮح‬
‫أﻧﻪ َ َ َ‬
‫ِ‬
‫إﺑﺮاﻫﻴﻢ‪ ،‬و ﱠ ُ‬ ‫ﻋﻦ ُ ْ ِ ِ‬
‫ﻣﺴﻠﻢ ﺑﻦ ِ ْ َ َ‬ ‫وذﻛﺮت ِ ﱠ ٌ‬
‫ﻗﺼﺔ َ ْ‬ ‫َ ُ َِ ْ‬
‫اﻟﺴﺒﺐ‪.-‬‬‫ﻫﺬا ﱠ َ‬ ‫ﺿﻌﻒ ِ َ ْ ِ‬
‫ﺑﻐﲑ َ َ‬ ‫ﻛﺎن ُ ﱢ‬
‫اﳌﺮﱡي َﻗﺪ ُ ﱢ َ‬ ‫اﳉْﺮ ِح)‪ْ ِ َ - (٣‬‬
‫وإن َ َ‬ ‫َْ َ ِ‬
‫أﺳﺒﺎب َ‬
‫اﻟﺼﻔِﺮﱠِﻳﺔ َ َ ِ‬
‫اﳋﻮارج‪.‬‬ ‫ﻋﲆ َ ْ َ ِ‬
‫ﻣﺬﻫﺐ ﱡ ْ‬ ‫أﻧﻪ َ َ‬ ‫ﺟﺮح ِِﺑﻪ ِ ْ ِ َ ُ‬
‫ﻋﻜﺮﻣﺔ‪ :‬ﱠ ُ‬
‫ِ‬
‫وﳑﺎ ُ ِ َ‬
‫َ ﱠ‬
‫ﺑﻌــﺾ َ ِ ِ‬
‫ﺟﺮﺣــﻪ ِﺑــﺬﻟ ِ َﻚ َ ْ ُ‬
‫ﺟــﺮﺣﻬﻢ؛‬ ‫ﻳﻘﺒــﻞ ُ َ ِ ﱡ‬
‫اﻟﺒﺨــﺎري َ ْ َ ُ ْ‬ ‫وﱂ ْ َ ْ َ ِ‬
‫اﻷﺋﻤــﺔ ‪َ -‬‬
‫ﱠ‬ ‫ََ‬
‫وﻗــﺪ َ َ َ ُ‬
‫ِ‬ ‫ِ َ ِ‬
‫ﻟﻀﻌﻒ ُ ﱠ ِ ْ‬
‫ﺣﺠﺘﻬﻢ‪.(٤)-‬‬ ‫ْ‬

‫اﳌﺨﺘﺼﻮن ِﻓﻴﻪ‪َ ُ ِ َ ،‬‬

‫اﻟﻘﺎدرون َ َ ْ‬
‫ﻋﻠﻴﻪ؛ ‪-‬وﻣﻊ ذﻟﻚ ﻗـﺪ ُﳜﻄﺌـﻮن!‪،-‬‬ ‫أﻫﻠﻪ‪ُ ُ َ ْ َ َ ،‬‬
‫وأﺻﺤﺎﺑﻪ‪ َ ْ ُ ،‬ﱡ َ‬ ‫ِ‬
‫اﻟﻌﻠﻢ َ ُﻟﻪ َ ْ ُ ُ‬
‫ﻓﻬﺬا ْ ُ‬‫= ََ‬
‫ِ‬
‫ﻋﺮج!‪...-‬‬ ‫ودرج ‪ -‬ﱠﳑﻦ َ ِ َ‬
‫ﻋﻮر أو َ َ‬ ‫ﻫﺐ َ َ َ‬ ‫ﻓﻜﻴﻒ ﺑﻤﻦ َ ﱠ‬
‫أﺻﻞ َ ِ ٌ‬
‫ﺛﺎﻟﺚ؛ َ َ َ ﱠ ْ‬
‫ﻓﺘﺪﺑﺮه‪.‬‬ ‫وﻫﺬا َ ْ ٌ‬
‫َ َ‬
‫)‪ (١‬اﻧُﻈﺮ )اﳌﻘﺪﻣﺔ( )ص‪.(١٠٦‬‬
‫ﻋﻨﺪه‪ -‬ﻣﻔﴪ‪ْ ،‬ﺑﻞ ْ ِ‬
‫ﻣﻘﻨﻊ! َ َ َ ﱠ ْ‬
‫ﻓﺘﺄﻣﻞ‪.‬‬ ‫)‪ (٢‬ﻣﻊ ﱠ ِ‬
‫أﻧﻪ ‪ ُ ُ َ ْ -‬ﱠ َ ُ‬ ‫َ َ ُ‬
‫ﻳﻘﺪح‪.‬‬
‫اﳌﻔﴪة ﺑﲈ ُ‬ ‫)‪ْ َ (٣‬‬
‫أي‪ َ ُ :‬ﱠ َ‬
‫ﻳﻘﺪح ‪ْ َ -‬‬
‫إذن‪!-‬‬ ‫ﺗﻔﺴﲑ( ﺑﲈ ﻻ ُ‬ ‫ٌ‬ ‫ﻓﻘﺪ ﻳﻜﻮن ﱠ َ‬
‫ﺛﻤﺔ )‬
‫ِ‬
‫ﻟﻜﻦ ُ ِ ﱠ‬
‫اﻟﺒﺨﺎري ْ َ ْ َ َ‬
‫اﺳﺘﻀﻌﻔﻬﺎ!!‬ ‫إذن‪-‬؛ َ ﱠ‬ ‫ﺣﺠﺔ ‪َ ِ -‬‬
‫ﻓﺜﻤﺔ ُ ﱠ ٌ‬ ‫)‪ َ َ (٤‬ﱠ َ‬
‫ً‬
‫ﺣـﺎﴐا‪ ،‬أو‬ ‫اﳉـﺮح‪-‬‬ ‫اﻟﻨﻘـﺪ‪َ -‬أو َ ْ‬ ‫وردا‪ِ -‬ﰲ َ ِ ِ‬
‫ﺗـﺎرﻳﺦ َﻋـﺎ َﱂِ ﱠ ْ‬ ‫اﻻﺧﺘﻼف ‪ُ َ -‬ﻗﺒـﻮﻻً َ‬
‫ُ‬ ‫ﻓﻬﻞ ِ َإذا َ َ ﱠ َ‬
‫ﺗﻜﺮر َﻫﺬا‬ ‫ََ ْ‬
‫وﻫـﻢ‬ ‫اﳌﺨﺘﻠﻔـﲔ َ ْ ُ ِ ِ‬
‫أﻧﻔـﺴﻬﻢ ‪ُ -‬‬ ‫ﻫـﺆﻻء ُ ْ َ ِ ِ َ‬‫ﺑﲔ َ ُ‬ ‫اﻹﺳﻘﺎط‪َ ،‬أو ﱠ َ ُ‬
‫اﻟﺘﻨﺎزع َ ْ َ‬
‫ِ‬
‫اﳋﺼﻮﻣﺔ‪َ ،‬أو ِ ْ َ‬ ‫ﺳﺒﺒﺎ ِﰲ ُ ُ َ‬
‫ﻳﻜﻮن َ َ ً‬ ‫ﻣﺴﺘﻘﺒﻼ‪ُ ُ َ -‬‬ ‫ُ َ ً‬
‫=‬ ‫ﺣﻖ‪-‬؟!‬ ‫واﻋﺘﻘﺎد ِ ٍ‬
‫واﺣﺪ ﱟ‬ ‫ٍ‬ ‫واﺣﺪ‪،‬‬‫ﺻﺪق ِ‬ ‫ﻣﻨﻬﺞ ِ ْ ٍ‬‫ِ‬ ‫ﻋﲆ‬
 ‫‪١٩٨‬‬

‫اﳉْﺮ ِح ﱠ ْ ِ ِ‬
‫واﻟﺘﻌﺪﻳﻞ« )ﺻﻔﺤﺔ‪:‬ج(‪:‬‬ ‫اﳌﻌﻠﻤﻲ ﰲ َ ﱢ ِ‬
‫ﻣﻘﺪﻣﺔ » َ‬
‫ِ‬ ‫ﻋﺒﺪ ﱠ ْ ِ‬
‫اﻟﺮﲪﻦ ُ َ ﱢ ﱡ ُ َ‬ ‫اﻟﻌﻼﻣﺔ َ ْ ُ‬ ‫َ َ‬
‫ﻗﺎل َ ﱠ َ ُ‬
‫ﻳﻌـﻮل َ ِ‬ ‫ِ‬ ‫أﻛﺎﺑﺮ ُ ﱢ ِ‬ ‫وﻗﺪ َ َ ِ‬
‫اﻟﺮواة؛ َﻓـﻼ ُ َ ﱠ ُ َ ْ‬
‫ﻋﻠﻴـﻪ‬ ‫ﻣﻦ َ َ َ ﱠ ُ‬
‫ﻳﺘﻜﻠﻢ ﰲ ﱡ َ‬ ‫اﳌﺤﺪﺛﲔ َ َ َ ﱢ ِ ْ‬
‫وأﺟﻠﻬﻢ َ ْ‬ ‫ﻛﺎن ﻣﻦ َ َ ِ ِ َ‬ ‫»َ َ‬
‫ﻳﻠﺘﻔﺖ إَِﻟْﻴِﻪ)‪.«(١‬‬
‫َوﻻ ُ ْ َ َ ُ‬

‫ﺳﺒﺒﺎ ِﰲ َ ِ‬ ‫ﻛﺎن َ ِ َ‬ ‫اﻟﺒﺨﺎري ‪ِ -‬ﰲ َذا‪ -‬ﻣﻦ َ َ َ ِ‬

‫إﺳﻘﺎط‬ ‫ْ‬ ‫ذﻟﻚ َ َ ً‬ ‫وﻃﻌﻦ‪-‬؛ َ َ‬ ‫ﺟﺮح َ َ َ‬ ‫ﺧﺎﻟﻒ ‪ -‬ﱠﳑﻦ َ َ َ‬ ‫َ ْ‬ ‫ﺧﺎﻟﻒ ُ َ ِ ﱡ‬ ‫وﻫﻞ َﻟ ﱠـﲈ َ َ َ‬ ‫= َ َ‬
‫اﻟﺒﺨﺎري ‪-‬ﻣﻊ اﻹﻗﺮار ﺑﺎﻟﻔﺎرق!‪َ -‬أو ِ ْ ِ‬
‫اﻟﻄﻌﻦ ِﺑﻪ؟!‬
‫اﺳﺘﺌﺼﺎﻟﻪ‪َ ،‬أو ﱠ ْ ِ‬ ‫ْ َ‬ ‫ُ َ ِ ﱢ‬
‫ِِ‬ ‫ﻣﻊ ﱠ ْ ِ ِ‬
‫ﻣﻮﺿﻮع َ َ ﱞ‬
‫ﻋﻘﺎﺋﺪي!!‬ ‫اﻟﺒﺨﺎري ‪ُ-‬ﻫﻨﺎ‪ٌ ُ ْ َ -‬‬ ‫ﺎم ُ ِ ﱢ‬ ‫اﻹﻣ ِ‬‫ﻣﻮﺿﻮع ِ َ‬ ‫أن َ ْ ُ َ‬ ‫اﻟﺘﺬﻛﲑ َ ﱠ‬ ‫َ َ‬
‫َ‬
‫اﺧﺘﻼﻓﻨﺎ‬ ‫ﺣﻖ‪) :-‬ﻻ َ ْ َ ُ‬
‫ﻧﺠﻌﻞ‬ ‫اﻟﻨﺎس!( ‪-‬ﺑﻐﲑ َ ﱟ‬ ‫ﺑﻌﺾ ﱠ‬ ‫ﻋﲇ ) ُ‬ ‫داﺋﲈ‪ -‬وﻗﺪ ْ َ َ َ ُ‬
‫اﻧﺘﻘﺪه َ َ ﱠ‬ ‫أﻛﺮره ‪ً -‬‬ ‫ﻋﲔ ﻣﺎ ُ ﱢ ُ ُ‬ ‫وﻫﺬا ُ‬
‫ﺑﻴﻨﻨﺎ(‪...‬‬ ‫ﻟﻠﺨﻼف َ‬ ‫ﺳﺒﺒﺎ ِ ِ‬ ‫ﻏﲑﻧﺎ َ َ ً‬ ‫ﰲ ِ‬
‫اﻟﺴﻠﻒ‪.‬‬ ‫ودﻋﺎة َﻣﻨﻬﺞ ﱠ َ‬ ‫ِ‬ ‫وﺟﻠـﻲ ‪ِ -‬ﺟﺪا‪ -‬ﱠ‬ ‫ِ‬
‫اﻟﺴﻨﱠﺔ‪ُ ،‬‬ ‫أن ُﻣﺮادي ﺑـ)اﺧﺘﻼﻓﻨﺎ(؛ أي‪ :‬أﻫﻞ ﱡ‬ ‫َ ﱞ‬
‫ً‬
‫ﺑﻌـﻀﺎ‪،‬‬ ‫ﺑﻌﻀﻬﻢ‬ ‫ﻳﻀﻠﻞ ُ‬ ‫اﺧﺘﻼﻓﻬﻢ )اﻟﺸﺪﻳﺪ( ﰲ ﺑﻌﺾ اﳌﺴﺎﺋﻞ ‪ -‬ﻻ ُ َ ﱢ ُ‬ ‫ِ‬ ‫اﻟﻌﻠﲈء( ‪-‬ﻣﻊ‬ ‫»وﳍﺬا؛ َﻧﺮى ) ُ َ‬
‫ﺑﻌﻀﺎ«‪.‬‬ ‫ً‬ ‫ﺑﻌﻀﻬﻢ‬ ‫ﻳﺒﺪع ُ‬ ‫وﻻ ُ ﱢ ُ‬
‫اﳍﲈم‪.-‬‬ ‫ِ‬
‫ﻛﲈ ﰲ »ﺻﻼة اﻟﱰاوﻳﺢ« )ص‪- (٣٧-٣٦‬ﻟﺸﻴﺨﻨﺎ اﻹﻣﺎم ُ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫اﳌﺒﺘﺪﻋـﺔ‬ ‫ﺑﻌـﺾ ُ‬ ‫ً‬
‫ﻣـﺸﲑا إﱃ‬ ‫ﺑﻌـﺾ »ﻣﻘﺎﻻﺗـﻪ« ‪ُ -‬‬ ‫أﻋﺎﻧﻪ اﷲُ‪ -‬ﰲ‬ ‫اﻟﺸﻴﺦ ﺭﺑﻴﻊ‪ ‬ﺑﻦ ﻫﺎﺩﻱ ‪ُ َ -‬‬ ‫ُ‬ ‫وﻗﺎل‬
‫ﻏﲑه(‪:-‬‬ ‫ﺧﻼف ﻓﻴﻪ ) ِﻣﻦ ِ‬ ‫وﻗﻊ ِﻣﻦ ِ ٍ‬
‫ﻋﻨﺪه(‪ ،‬وﻣﺎ َ َ َ‬ ‫) َ‬
‫ﻳﻀﺤﻚ اﻷﻋﺪاء؟!‬ ‫اﻟﻘﺎﺋﻢ اﻟﺬي ُ ِ ُ‬ ‫ُ‬ ‫اﳋﻼف‬
‫ُ‬ ‫»ﻓﻠﲈذا ﻫﺬا‬
‫اﺣـﱰاﻣﻬﻢ‪،‬‬ ‫اﻷﻟﺴﻦ ﻋﻨﻬﻢ‪ ،‬ﺑﻞ‬ ‫وﻛﻒ َ ْ ُ ِ‬ ‫ﱠ‬ ‫ﺧﻄﺄ إﱃ اﻵن‪،‬‬ ‫ﻳﺘﺒﲔ ﳍﻢ ٌ‬ ‫ِ‬
‫َ‬ ‫إﺧﻮاﻧﻜﻢ اﻟﺬﻳﻦ ﱂ ْ ﱠ ْ‬ ‫إﻧﺼﺎف‬
‫َ‬ ‫أرﺟﻮ‬
‫ﺑﺮاءﲥِﻢ«‪.‬‬ ‫ِ‬
‫وإﻇﻬﺎر َ‬ ‫َ‬
‫ِ‬
‫ﻟﻦ ُﻳﻨْﺼﻒ!‬ ‫اﳌﺘﻌﺴﻒ ‪ُ -‬ﻃﺮا‪ْ -‬‬ ‫ﻟﻜﻦ ُ َ َ ﱢ َ‬ ‫‪ ...‬ﱠ‬
‫اﻟﺒﺎب‪.-‬‬ ‫اﻟﺮاﺑﻊ ‪ِ -‬ﰲ َﻫﺬا َ‬ ‫اﻷﺻﻞ ﱠ ِ ُ‬ ‫وﻫﺬا ُﻫﻮ َ ْ ُ‬ ‫َ َ‬
‫ﺿﺎﺋﻊ(‪َ ،‬أو‪ِ ِ ) :‬‬ ‫ﻣﺎﺋﻊ(‪َ ،‬أو‪ِ َ ) :‬‬ ‫ﻣﻨﻬﻢ‪ِ ) :‬‬
‫أﺣﺪ ِ ْ ُ‬
‫ﻳﻘﺎل ِﰲ َ ٍ‬ ‫ﻷن ُ َ َ‬ ‫ﻗﻂ‪ْ َ ِ -‬‬‫ﺳﺒﺒﺎ ‪ َ -‬ﱡ‬ ‫ذﻟﻚ َ َ ً‬ ‫ﻳﻜﻦ َ ِ َ‬ ‫)‪َ َ (١‬‬
‫ﻣـﺴﻜﲔ(‪،‬‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫وﱂ ْ َ ُ ْ‬
‫ﻣﺘﻔﻠﺴﻒ(!!‬ ‫أو‪ِ ْ َ َ ) :‬‬
‫ُ‬
‫ِ‬
‫ﻧﻈﺎﺋﺮ ‪ِ -‬ﰲ ْ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫‪َ ِ ...‬إﱃ َ ْ ِ‬
‫ﻣﺜﻞ َﻣﺎ=‬ ‫اﳌﺮﻳﻌﺔ‪ -‬ﱠاﻟﺘﻲ َﱂ ْ َ َﻧﺮ َ َﳍﺎ َ َ َ‬ ‫واﻟﺘﴫﻓﺎت ُ ِ َ‬ ‫اﻟﺸﻨﻴﻌﺔ ‪ َ -‬ﱠ َ ﱡ َ‬ ‫اﻟﻜﻠﲈت ﱠ َ‬ ‫ﻣﻦ َ َ‬ ‫ﻏﲑ َذﻟ َﻚ َ‬
‫‪١٩٩‬‬

‫ﻫﺬا ﱠ ْ ِ‬ ‫ﺪﻳﻨﻲ ‪-‬وﻫﻮ ِﻣﻦ ِ ِ‬

‫ِ ِ‬ ‫اﻹﻣ ِ‬
‫اﻟﺸﺄن‪:-‬‬ ‫أﺋﻤﺔ َ َ‬
‫ﱠ‬ ‫ﺑﻦ َاﳌ ّ َ ُ َ‬
‫ﻋﲇ ُ‬ ‫ﻗﺎل ِ َ ُ‬
‫ﺎم َ ﱡ‬ ‫َ َ‬
‫ِ‬ ‫ﻛﻼﻣﻬﲈ ﰲ َ ِ‬ ‫وﻋﻔﺎن ُ َ ِ‬
‫ﺻﺪوﻗﺎن‪َ ،‬وﻻ َ ْ َ ُ‬
‫ﻳـﺪﻋﻮن‬
‫ﻫﺆﻻء ﻻ َ َ ُ َ‬
‫اﻟﺮﺟﺎل؛ َ ُ‬
‫ﱢ‬ ‫أﻗﺒﻞ َ َ َ ُ َ‬ ‫» َ ُأﺑﻮ ُﻧَﻌْﻴﻢ َ َ ﱠ َ‬
‫وﻗﻌﻮا ِ ِ‬ ‫َ َ ً‬
‫ﻓﻴﻪ!«)‪.(١‬‬ ‫أﺣﺪا ِﱠإﻻ َ َ ُ‬

‫اﳊﺪﻳﺚ( ‪ً ِ َ -‬‬
‫ﻗﺪﻳﲈ‪!-‬‬ ‫ﻋﻠﻢ ِ‬ ‫ﺣﺪﻳﺜﺎ‪ِ -‬ﰲ َ ِ ِ ِ‬
‫ﺗﺎرﻳﺦ ) ْ ِ َ‬ ‫ً‬ ‫ﻗﻴﻠﺖ ِ‬
‫ﻓﻴﻪ ‪-‬‬ ‫=ِ َ‬
‫وﻫﺬا َ ٌ ِ‬
‫ﺧﺎﻣﺲ ‪ ِ ُ -‬ﱞ‬
‫ﻣﻬﻢ‪.-‬‬ ‫أﺻﻞ َ ٌ‬
‫ْ‬ ‫َ َ‬
‫اﳌﺒﺎرﻛـﺔ‬ ‫دﻋﻮﺗﻨـﺎ ﱠ َ ِ ﱠ َ‬
‫اﻟـﺴﻠﻔﻴﺔ ُ َ َ َ‬ ‫أن ﻻَ ُ َ ﱢ َ‬
‫ﻧﺤﺠﺮ َ ْ َ َ‬ ‫اﻟﺴﻠﻒ‪ْ َ -‬‬ ‫ْﻬﺞ ﱠ َ‬
‫ودﻋ َﺎة َﻣﻨ َ ِ‬ ‫أﻫﻞ ِ‬
‫اﳊﺪﻳﺚ‪ُ َ َ ،‬‬‫ﻓﺤﺮي ِﺑﻨﺎ ‪َ َ ْ َ -‬‬‫)‪ ِ َ َ (١‬ﱞ‬
‫رﺳـﻮﻟﻨﺎ َ ِ‬
‫اﻟﻜـﺮﻳﻢ ﷺ‪،‬‬ ‫وﺳـﻨﺔ َ ُ ِ َ‬ ‫ﱠِ‬ ‫ِ‬
‫اﻟـﺼﺎﻟﺢ‪ُ َ ،‬‬‫اﻟﺴﻠﻒ ﱠ‬
‫ﻋﻘﻴﺪة َ ِ‬
‫ِ ِ‬
‫اﻟﺪاﻋﻲ ِإﱃ َ َ ﱠ‬
‫ِ‬
‫اﻟﻌﻈﻴﻢ‪ -‬ﱠ َ‬
‫ِ‬ ‫ِ ِ‬
‫وﻣﻨﻬﺠﻨﺎ ْ ﱠ‬
‫اﻟﻌﻠﻤﻲ َ َ‬ ‫‪-‬اﻟﺸﺎﻣﻠﺔ‪َ َ ْ َ َ ،-‬‬
‫وﻣﺎ ِ َ ْ ِ‬ ‫ﻓﻘﻂ‪ِ -‬ﰲ ) ﱠ ْ ِ‬ ‫ﻋﻠﻴﻬﲈ‪ ،‬ﱠ ِ‬
‫واﻟﺪﻋﻮة ِ َ ْ ِ‬
‫إﻟﻴﻬﲈ‪!-‬‬ ‫اﳉﺮح( ‪َ َ -‬‬ ‫اﻟﻨﻘﺪ(‪َ ،‬و) َ ْ ِ‬ ‫وﻧﺤﴫﳘﺎ ‪َ َ -‬‬
‫إﻟﻴﻬﲈ‪ُ َ ُ ْ َ ،-‬‬ ‫واﳊﺚ َ َ ْ ِ َ ْ َ‬ ‫َ َ ﱢ‬
‫اﻟﺪﻋﻮة َ ِ ِ‬‫ِ‬ ‫ِ‬ ‫َﻧﻌﻢ؛ ِ ِ‬
‫اﻟـﺪﻋﻮة إﱃ )ﻻ إﻟـﻪ‬
‫ُ‬ ‫رأس ﻣﺎﳍﺎ‪:‬‬ ‫اﻟﺴﻠﻔﻴﺔ‪ ،‬و ُ‬
‫ﱠ ﱠ‬ ‫أﺳﺎس‬
‫ُ‬ ‫ﻣﻬﻤﺔ ِﺟﺪا؛ َ ْ‬
‫ﻟﻜﻦ‪:‬‬ ‫أﺻﻮل ُ ِ ﱠ ٌ‬‫ﻫﺬه ُ ُ ٌ‬ ‫َ َ‬
‫ﲡﻤﻊ َ ْ َ‬
‫اﳋﻠﻖ ﻋﻠﻴﻪ‪:‬‬ ‫ُ‬ ‫إﻻ اﷲ(‪ ،‬وﻣﺎ ﲥﺪي إﻟﻴﻪ‪ ،‬وﻣﺎ‬
‫اﻹﻣﺎم ﻣﺴﻠٌﻢ ﰲ »ﺻﺤﻴﺤﻪ« )ﺑﺮﻗﻢ‪ (١٢١:‬ﻋﻦ ﻋﻤﺮو ﺑﻦ اﻟﻌﺎص ‪-‬رﴈ اﷲ ﻋﻨـﻪ‪-‬‬‫ُ‬ ‫ﻓﻘﺪ أﺧﺮج‬
‫ُ‬
‫رﺳﻮل اﷲ«‪.‬‬ ‫ً‬
‫ﳏﻤﺪا‬ ‫وأن‬
‫ﺷﻬﺎدة أن ﻻ إﻟﻪ إﻻ اﷲ‪ ،‬ﱠ‬
‫ُ‬ ‫أﻓﻀﻞ ﻣﺎ ُ ِ ﱡ‬
‫ﻧﻌﺪ‪:‬‬ ‫َ‬ ‫إن‬ ‫أﻧﻪ َ‬
‫ﻗﺎل‪ » :‬ﱠ‬ ‫ﱠُ‬
‫ُ‬
‫وﻓﻀﺎﺋﻞ ﻫـﺬه‬ ‫اﺑﻦ ﱠ َ‬
‫ﺗﻴﻤﻴﺔ ‪ُ -‬‬
‫رﲪﻪ اﷲُ‪ -‬ﰲ »ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪» :-(٢٥٦/٣‬‬ ‫ﺷﻴﺦ اﻹﺳﻼم ُ‬ ‫وﻗﺎل ُ‬
‫ُ‬
‫وﻳﻌﺮﻓﻪ اﻟﻌﺎرﻓﻮن‪.‬‬ ‫ﻓﻮق ﻣﺎ ُ‬
‫ﻳﺼﻔﻪ اﻟﻮاﺻﻔﻮن‪،‬‬ ‫اﻟﺪﻳﻦ‪َ -‬‬
‫ﻣﻮﻗﻌﻬﺎ ﻣﻦ ﱢ‬ ‫ُ‬ ‫ِ‬
‫وﺣﻘﺎﺋﻘﻬﺎ ‪-‬و ُ‬ ‫اﻟﻜﻠﻤﺔ‪،‬‬
‫ﻛﻠﻪ‪ -‬ﻛﲈ ﻗﺎل ‪-‬ﺗﻌﺎﱃ‪+ * ) ( ' & % $ # " !) :-‬‬ ‫ﺣﻘﻴﻘﺔ ِ‬
‫اﻷﻣﺮ ‪ ُ -‬ﱢ‬ ‫ُ‬ ‫وﻫﻲ‬
‫‪] (/. - ,‬اﻷﻧﺒﻴﺎء‪.«[٢٥:‬‬
‫اﻟﻘﻴﻢ ﰲ »ﻣﻔﺘﺎح دار اﻟﺴﻌﺎدة« )‪-٣١١/١‬ﺑﺘﺤﻘﻴﻘﻲ(‪:‬‬
‫اﺑﻦ ﱢ‬‫اﻹﻣﺎم ُ‬
‫ُ‬ ‫وﻗﺎل‬
‫وﻗﻴﻮم‬ ‫ﻣﻌﻠﻮم وأﻋﻈﻤﻪ وأﻛﱪه ﻓﻬﻮ اﷲُ اﻟﺬي ﻻ إﻟﻪ إﻻ ﻫﻮ رب َ ِ‬
‫ٍ‬ ‫أن َ ﱠ‬
‫اﻟﻌﺎﻟـﻤﲔ‪ ،‬ﱡ ُ‬ ‫ﱡ‬ ‫ََُ‬ ‫َُ‬ ‫أﺟﻞ‬ ‫رﻳﺐ ﱠ‬
‫»ﻻ َ‬
‫ِ‬
‫اﻟﺴﲈوات واﻷراﺿﲔ‪.‬‬
‫ُ‬
‫وأﻓﻀﻠﻬﺎ‪.‬‬ ‫أﺟﻞ ُ ِ‬
‫اﻟﻌﻠﻮم‪،‬‬ ‫ِ‬
‫وأﻓﻌﺎﻟﻪ ﱡ‬ ‫ِ‬
‫وﺻﻔﺎﺗﻪ‬ ‫ِ‬
‫وﺑﺄﺳﲈﺋﻪ‬ ‫اﻟﻌﻠﻢ ﺑﻪ‬ ‫رﻳﺐ ﱠ‬
‫أن‬
‫َ‬ ‫وﻻ َ‬
‫ِ‬
‫اﳌﻌﻠﻮﻣﺎت‪.‬‬ ‫ِ‬
‫ﻣﻌﻠﻮﻣﻪ إﱃ ﺳﺎﺋﺮ‬ ‫ِ‬
‫ﻛﻨﺴﺒﺔ‬ ‫ِ‬
‫اﻟﻌﻠﻮم‬ ‫وﻧﺴﺒﺘﻪ إﱃ ﺳﺎﺋﺮ‬
‫ُُ‬
‫ٍ‬ ‫أن ُ ﱠ‬ ‫أﺻﻠﻬﺎ ‪ ُ -‬ﱢ‬
‫وأﴍﻓﻬﺎ؛ ﻓﻬﻮ ُ‬ ‫ﺟﻞ ُ ِ‬ ‫وﻛﲈ ﱠ ِ‬
‫اﻟﻌﻠﻢ ﺑﻪ أ َ ﱡ‬
‫ﻣﺴﺘﻨﺪ=‬
‫ٌ‬ ‫ﻣﻮﺟﻮد ﻓﻬﻮ‬ ‫ﻛﻞ‬ ‫ﻛﻠﻬﺎ‪-‬؛ ﻛﲈ ﱠ‬ ‫ُ‬ ‫اﻟﻌﻠﻮم‬ ‫أن ْ َ‬
 ‫‪٢٠٠‬‬
‫‪..............................................................................‬‬

‫ﺗﺎﺑﻊ ْ ِ‬
‫ﻟﻠﻌﻠﻢ ﺑﻪ‪،‬‬ ‫ﻋﻠﻢ ﻓﻬﻮ ٌ‬ ‫وﻛﻞ ِ ْ ٍ‬ ‫ِِ‬
‫وأﻳﻨﻴﺘﻪ‪ ُ ،‬ﱡ‬ ‫ِ ِ‬
‫ﲢﻘﻴﻖ ذاﺗﻪ ﱠ‬ ‫وﻣﻔﺘﻘﺮ إﻟﻴﻪ ﰲ‬
‫ٌ‬ ‫اﳊﻖ اﳌﺒﲔ‪،‬‬‫وﺟﻮده إﱃ اﳌﻠﻚ ّ‬ ‫ِ‬ ‫=ﰲ‬
‫ِ‬
‫ﻣﻔﺘﻘﺮ ﰲ ﲢﻘﻴﻖ ذاﺗﻪ إﻟﻴﻪ‪.‬‬ ‫ٌ‬
‫ٍ‬
‫وﻣﻠﻴﻜﻪ ُ ْ ِ ُ ُ‬
‫وﻣﻮﺟﺪه«‪.‬‬ ‫ُ‬ ‫رب ُ ّ‬
‫ﻛﻞ ﳾء‬ ‫ﻋﻠﻢ‪ ،‬ﻛﲈ ﱠأﻧُﻪ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﱡ‬ ‫ﻛﻞ ٍ‬ ‫أﺻﻞ ُ ّ‬‫ﻓﺎﻟﻌﻠﻢ ﺑﻪ ُ‬
‫ُ‬
‫ََُﱢ ُ‬
‫وأﻛﺮر‪:‬‬
‫أن ُ َ ﱢ َ‬‫ﻛﻼﻣﻲ ِﰲ َ ْ‬‫ﻟﻜﻦ َ َ ِ‬‫ِ‬ ‫ﻣﻬﲈن َ ِ َ‬
‫أﺻﻼن ُ ِ ِ‬
‫اﳉﺮح( َ ْ َ ِ‬
‫اﻟـﺪﻋﻮة إﱃ‬
‫َ‬ ‫ﻧﺤـﻮل‬ ‫ﺟﻠﻴﻼن ‪-‬ﻻ ُﻳﻨ َْﻜﺮان‪-‬؛ َ ﱠ‬ ‫ﱠ‬ ‫ُ‬ ‫) ﱠُْ‬
‫اﻟﻨﻘﺪ( و)‬
‫ﺷـﻐﻠﻨﺎ إِ ﲠـﲈ‪ ،‬وﻻ اﺷـﺘﻬﺎرﻧﺎ‬ ‫ﻳﻜـﻮن ُ ْ ُ‬
‫اﻷﺻـﻮل‪ ،-‬وﺣﺘـﻰ ﻻ َ ُ َ‬‫ِ‬ ‫ُ‬
‫أﺻـﻞ‬ ‫ﻓﺮﻋﺎ ‪-‬ﻣﻊ ﱠأﳖﺎ‬‫ﻟﺘﻜﻮن ً‬
‫َ‬ ‫ِ‬
‫اﻟﻌﻘﻴﺪة‬
‫‪٢٠١‬‬

‫وﻋﻔﺎن ِﻣﻦ َ ِ ﱠ ِ‬
‫اﻷﺟﻠﺔ)‪.(١‬‬ ‫َو َأُﺑﻮ ُﻧَﻌْﻴﻢ َ َ ﱠ‬

‫ﻧﻜﺎد َ ِ ُ‬
‫ﻧﺠـﺪ‬ ‫وﻣﻊ َ ِ َ‬
‫ذﻟﻚ ﻻ َ َ ُ‬ ‫اﻟﺮﺟﺎل‪َ َ َ ،‬‬
‫ﱢ‬ ‫ﻋﲆ َ ْ َ ِ ِ ِ‬
‫ﻛﻼﻣﻬﲈ ﰲ َ ِ‬
‫ﻛﺜﺮة َ َ َ‬ ‫اﳌﺬﻛﻮرة َ ُ ﱡ‬
‫ﺗﺪل َ َ‬ ‫ََُِ‬
‫واﻟﻜﻠﻤﺔ َ ْ ُ َ ُ‬
‫ِِ‬ ‫ﻧﻘﻞ َ ٍ ِ‬ ‫ﰲ ُُ ِ‬
‫ﳾء ﻣﻦ َ َ َ‬
‫ﻛﻼﻣﻬﲈ!‬ ‫اﻟﻔﻦ َ ْ َ ْ‬
‫ﻛﺘﺐ َ ﱢ‬
‫ﺑﺎﻟﻔـﺴﻖ َأو ِ ْ َ ِ‬
‫اﻟﺒﺪﻋـﺔ‪-‬‬ ‫اﻟﻌﺪاﻟـﺔ ‪ِ ْ ِ -‬‬
‫ﺑﲔ اﳉـﺮ ِح ﰲ َ َ ِ‬ ‫ﻫﺬا ﱠ ْ ِ ِ‬ ‫ﻓﺮق ‪ِ-‬ﰲ َ َ‬‫َوﻻ َ ْ َ‬
‫َ‬ ‫اﻟﺘﺠﺮﻳﺢ‪ْ َ َ ْ َ -‬‬
‫اﳊﻔـﻆ‪َ ،‬أو‪َ :‬ﻛِﺜـﲑ‬
‫ﻛﻘـﻮﳍﻢ‪ :‬ﳼء ِ ْ ِ‬
‫َ ﱢ ُ‬
‫واﻟـﻀﺒﻂ‪-‬؛ َ َ ِ‬
‫ْ‬
‫ﱠ ِ‬
‫ْ‬
‫وﺑﲔ اﳉﺮ ِح ﰲ ِ ْ ِ‬
‫اﳊﻔـﻆ‬ ‫َو َﻏِْﲑَﻫﺎ‪ْ َ َ ْ َ ،-‬‬
‫وﻧﺤﻮ َ ِ َ‬
‫ذﻟﻚ‪.-‬‬ ‫اﻟﻐﻠﻂ‪َ ،‬أو‪َ :‬ﻛﺜِﲑ َ ْ َ ِ‬
‫اﻟﻐﻔﻠﺔ ‪ِ ْ َ -‬‬ ‫ََ ِ‬

‫ذﻛﺮ ِ ْ َ ً‬
‫إﻧﺴﺎﻧﺎ ‪،‬‬ ‫ﻛﺎن َ ُأﺑﻮ ُﻧَﻌْﻴﻢ إِ َذا َ َ َ‬ ‫ﻣﻌﲔ َ ُ ُ‬
‫ﻳﻘﻮل‪َ َ » :‬‬ ‫اﺑﻦ َ ِ ٍ‬ ‫اﳋﺘﲇ‪ُ ْ ِ َ :‬‬
‫ﺳﻤﻌﺖ ْ َ‬ ‫اﳉﻨﻴﺪ ُ ﱠ‬ ‫ﻗﺎل اﺑﻦ َ ِ‬
‫ُ ْ‬ ‫َ َ ْ‬
‫ﻛـﺎن ُ ْ ِ ً‬ ‫ﺷﻴﻌﻲ! َوإِ َذا َ َ‬‫ﻋﻠﻴﻪ‪-‬؛ َﻓﻬﻮ ِ ِ‬‫وأﺛﻨﻰ َ َ ِ‬‫ﺟﻴﺪ‪َ ْ َ -‬‬
‫ﻣﺮﺟﺌـﺎ؛ َ ْ َ ْ‬
‫ﻓـﺎﻋﻠﻢ‬ ‫ﻓﻼن َ َ‬ ‫ﻗﺎل‪ٌ َ ُ :‬‬ ‫ﱞ‬ ‫ُ َ‬ ‫ْ‬ ‫ﻫﻮ َ ﱢ ٌ‬ ‫ََ َ‬
‫ﻓﻘﺎل‪َ ُ :‬‬
‫ِ‬
‫ﺳﻨﺔ!« )‪.(٢‬‬ ‫ﺐ ُ ﱠ‬ ‫أﻧﻪ َﺻﺎﺣ ُ‬‫ﱠُ‬

‫ِ‬
‫ﻋﺘﱪت ‪َ ْ ِ ِ -‬‬
‫ﺑﺎﻹﻧﺼﺎف‪َ ُ ُ َ َ َ -‬‬
‫ﻣﻜﺎﻧﺘﻬﲈ‪...‬‬ ‫ﻗﻮﳍﲈ ‪َ ،‬وا ْ ُ ِ َ ْ‬
‫ﺑﺎﳊﻖ‪َ ُ ْ َ -‬‬‫ﻓﺮد‪ّ َ ِ -‬‬‫)‪ ُ َ (١‬ﱠ‬
‫ِ‬
‫ﻣﺴﺘﻤﺮ!!!‬
‫ﻇﻠﻢ ُ ْ َ ّ‬‫وﺑﺮ؛ ﻻَ ُ ْ ٌ‬‫ﻋﺪل َ ِ ّ‬
‫ٌَْ‬
‫اﳌﻴﺰان« )‪.(٣٥٠/٣‬‬ ‫)‪َ ِ » (٢‬‬
‫اﻟﻴـﻮم‪ ِ -‬ﱠﳑـﻦ ِ َ‬
‫إذا‬ ‫ﺑﻌﺾ ) ُ َ َ ﱢ ِ َ‬
‫اﳌﺘﻌﺠﻠﲔ( ‪َ ْ َ -‬‬
‫وﻗﺎرﻧﻪ ِ َ ْ َ ِ‬
‫ﺑﺄﺣﻮال َ ْ ِ‬ ‫اﻟﻘﻮي‪ُ ْ ِ َ َ ،‬‬
‫ْﻬﺠﻲ َ ِ ﱠ‬ ‫ِ‬
‫اﻟﻜﻼم َاﳌﻨ َ ﱠ‬
‫ﺗﺄﻣﻞ َﻫﺬا َ َ َ‬ ‫ﻗﻠﺖ‪ َ َ :‬ﱠ ْ‬
‫ُْ ُ‬
‫راو‪َ ،‬أو َ َ ﱠ ٍ ِ‬ ‫ﺧﻮﻟﻒ َﻗﻮ ُﳍﻢ ِﰲ َ َ ٍ‬ ‫ِ‬
‫وﴍﻗﻮا َ َ ﱠ ُ‬
‫وﻏﺮﺑﻮا!‬ ‫وﻣﺎﺟﻮا‪ُ َ َ ْ ،‬‬
‫واﺿﻄﺮﺑﻮا‪ َ َ ،‬ﱠ ُ‬ ‫ﻫﺎﺟﻮا َ َ ُ‬ ‫ﻣﺘﻜﻠﻢ ﻓﻴﻪ‪ُ َ :‬‬ ‫ﻣﺴﺄﻟﺔ‪ْ َ ،‬أو َ ٍ ْ ُ‬ ‫َ ْ‬ ‫ُ َ ْ ُ‬
‫ﲨﻠـﺔ َ َ ْ ِ ً‬
‫وﺗﻔـﺼﻴﻼ‪-‬؛ ِ ﱠإﻧـﲈ‬ ‫أﺻـﻮل ِ َ ِ‬
‫اﻟﻌﻘﻴـﺪة َ َ ْ َ‬
‫واﳌـﻨﻬﺞ ‪ً ْ ُ -‬‬ ‫ﻛﻠﻴﻬﲈ‪ِ -‬ﰲ ُ ُ ِ َ‬
‫اﳌﺨﺎﻟﻒ ُ َ ِ‬
‫واﳌﺨﺎﻟﻒ ‪ِ ْ َ ِ -‬‬ ‫ِ‬
‫اﺗﻔﺎق ُ َ َ‬ ‫ﻣﻊ ﱢ َ ِ‬‫َ َ‬
‫ﺗﻜﻠﻢ ِﻓﻴﻪ!!‬ ‫ِ‬
‫أﻛﺜﺮ‪ -‬ﱠﳑﻦ ُ ُ ﱢ َ‬
‫ﺑﻌﻴﻨﻪ ‪-‬أو َ‬
‫ﻓﺮد ِ ِ ِ‬ ‫ٍ‬
‫ﻋﲆ َ ْ َ ْ‬ ‫ﱠﻘﺪ ‪-‬ﻫﺬه‪َ َ -‬‬ ‫أﺻﻮل اﻟﻨ ْ ِ‬
‫ْﺰﻳﻞ ُ ُ ِ‬
‫ﺣﺴﺐ!‪ِ -‬ﰲ َﺗﻨ ِ ِ‬ ‫اﳋﻼف ‪ُ ْ َ -‬‬ ‫ِ ُ‬
‫ﺳﺒﻴﻼ ِ ﱠ ُ ِ‬
‫ﻟﻠﺘﺪاﺑﺮ َ ﱠ َ ُ‬
‫واﻟﺘﺒﺎﻏﺾ؟!‬ ‫اﻟﺴﻨﺔ(‪ً ِ َ -‬‬ ‫أﻫﻞ ِ ْ‬
‫اﻟﻌﻠﻢ = أﻫﻞ ﱡ ﱠ‬ ‫ﺑﲔ ) َ ْ ِ‬ ‫ﻋﺪ َﻫﺬا ‪ً ْ َ -‬‬
‫ﻳﻮﻣﺎ‪َ ْ َ -‬‬ ‫ََ ْ‬
‫ﻓﻬﻞ ُ ﱠ‬
‫اﻟﺒﺎب‪.-‬‬‫ﺳﺎﺑﻊ ‪ِ -‬ﰲ َﻫﺬا َ‬ ‫وﻫﺬا َ ْ ٌ‬
‫أﺻﻞ َ ِ ٌ‬ ‫َ َ‬
 ‫‪٢٠٢‬‬

‫ﺎم َأﲪﺪ ‪-‬و َﻏـ ِﲑِه‪ِ َ -‬‬ ‫وﺟﻼﻟﺘﻪ‪ِ َ َ ،‬‬

‫وﺛﻨﺎء ِ‬ ‫ﻓﻀﻠﻪ َ َ ِ ِ‬‫ِِ‬ ‫َﻓَﻬَﺬا َُأﺑﻮ ُﻧَﻌْﻴﻢ ‪َ َ -‬‬
‫ﻋﻠﻴـﻪ‪ :-‬ﻻ‬
‫َ ْ‬ ‫اﻹَﻣ ِ ْ َ َ ْ‬ ‫ﻋﲆ َ ْ َ َ‬
‫ﺗﻌ ِ ٌ‬
‫ﺪﻳﻞ)‪.(١‬‬ ‫ﺟﺮح َوﻻ َ ْ‬ ‫ﻣﻨﻪ َ ْ ٌ‬
‫ْ ُ ِ‬
‫ﻳﻘﺒﻞ ْ ُ‬ ‫ُ َ‬
‫ِ‬ ‫ِ)‪(٢‬‬
‫ﻫﻨﺎ‪ -‬ﰲ َ ِ َ‬ ‫وﻣﻊ َ ﱠ‬
‫اﺑـﻦ‬
‫ﺑـﻦ َﻣﻌـﲔ‪َ ،‬وﻻ ْ ُ‬
‫ﳛَﻴـﻰ ُ‬ ‫ﻓﻠﻢ َ ْ َ ْ ُ‬
‫ﻳﻘﺒﻠﻪ ﻻ َ ْ‬ ‫اﻟﻌﻘﻴﺪة ‪ْ َ َ :‬‬ ‫ﺟﺮﺣﻪ ‪َ ُ -‬‬‫أن َ ْ َ ُ‬ ‫َ َ َ‬
‫ِ ِ‬
‫ﳘﺎ‪.-‬‬ ‫اﳌﺪﻳﻨﻲ ‪َ-‬وﻻ َﻏُْﲑ ُ َ‬‫َ ّ‬

‫ﻳﻘﻞ‪ :‬ﺿﺎﺋﻊ! أو‪ :‬ﻣﺴﻜﲔ! أو‪ :‬ﻣﺎﺋﻊ! أو‪ِ ْ َ َ :‬‬

‫ﻣﺘﻔﻠﺴﻒ!!‬ ‫)‪ (١‬وﱂ ُ َ ْ‬
‫ُ‬
‫وﺟﻼﻟﺘﻪ‪ ،‬ﱠ ِ‬
‫واﻟﺜﻨﺎء ﻋﻠﻴﻪ(‪...‬‬ ‫ِ‬ ‫ﺑﻞ َ ِﺑﻘﻲ )ﻋﲆ ِ‬
‫ﻓﻀﻠﻪ‪،‬‬ ‫َ‬
‫ﻇﺎﱂ؟!‬ ‫ِ‬ ‫ِ‬ ‫)‪ (٢‬ﻓﻬﻞ ﻫﻮ ‪-‬ﰲ ُ ْ‬
‫ﺣﻜﻤﻪ‪ٌ -‬‬
‫ﺧﺎﻟﻒ أو ُ ِ‬
‫ﻇﻬﺮ ﻟﻪ‪ ،‬وﻟﻮ َ َ‬
‫ﺧﻮﻟﻒ؟!‬ ‫أﻧﻪ ﻗﺎل ﺑﲈ َ َ َ‬‫ْأم ﱠ ُ‬
‫ورﺑﻨﺎ ‪-‬ﺗﻌﺎﱃ‪ -‬ﻳﻘﻮل‪] (Õ Ô Ó Ò Ñ) :‬ﻣﺮﻳﻢ‪.[٩٥:‬‬
‫ﱡ‬
‫أن ) ُ ْ ِ َ‬
‫ﻳﻠﺰﻣﻨـﻲ( ﺑﺘﺒـﺪﻳ ِﻊ َﻣـﻦ َﻳـﺮى )ﻫـﻮ( ‪-‬وﻻ َأرى‬ ‫أراد ْ‬
‫ﻟﻜﻞ َﻣـﻦ َ‬ ‫ﻣﺘﻨ ﱢﺰﻻً!(‪ ُ ِ -‬ﱢ‬
‫اﻵن‪َ َ ُ ) -‬‬ ‫ُ‬
‫وأﻗﻮﳍﺎ ‪َ -‬‬
‫ﺗﺒﺪﻳﻌﻪ‪:‬‬
‫َُ‬ ‫)أﻧﺎ(!‪-‬‬
‫وﲥﺪﻳﺪ! ِ‬
‫ووﻋﻴﺪ‪ :‬اﻟـﺸﻴﺦ‬ ‫ﺑﻠﻔﻆ‪) :‬ﺑﻨﺎء ﻋﲆ أواﻣﺮ! وﺿﻐﻮط! َ ِ‬ ‫ِ‬ ‫وﻟﻜﻦ‪:‬‬ ‫ﺑﺪﻋﺘﻪ؛‬ ‫ً‬
‫َ َ‬ ‫َ ْ‬ ‫ً‬ ‫ْ‬ ‫ﺗﺒﺪﻳﻌﺎ ﳌﻦ ﱠ ْ َ ُ‬ ‫ﺳﺄﻛﺘﺐ‬
‫ُ‬
‫ﻓﻼﻧﺎ و‪ ..‬و‪!!(...‬‬ ‫ﺑﺪﻋﺖ ُ ً‬ ‫)ﻓﻼن!( ﻓﻘﺪ ﱠ ْ ُ‬
‫ﺗﻌﻠﻴﻘﺎ‪) -‬ص‪.-(٢٥٨‬‬ ‫ً‬ ‫ُ‬
‫واﻧﻈﺮ ﻣﺎ ﺳﻴﺄﰐ ‪-‬‬ ‫ﻓﻌﻠﺖ؛ ﻣﺎذا ُﺗﺮاه ً‬
‫ﻗﺎﺋﻼ؟!!‬ ‫ُ‬ ‫ﻓﻠﻮ‬
‫ﻣﻦ َ ِ‬ ‫أﺛﺮا ً ِ‬ ‫ِ‬
‫ﻋﺪم َ ْ ِ‬
‫اﻟﻔﻬﻢ اﻟﺼﺤﻴﺢ‬ ‫آﺛﺎر َ َ ِ‬ ‫أي ﻛﺎن!‪ -‬ﻫﻜﺬا‪ِ -‬إﻻﱠ َ َ ً َ ﱢ‬
‫ﺳﻴﺌﺎ ْ‬ ‫‪َ ...‬وﻻَ َ َأرى َﻫﺬا ) ِ ْ َ‬
‫اﻹﻟﺰام( ‪-‬ﻣﻦ ﱟ‬
‫ﺗﻌﺎﱃ‪. ( Z Y X W V U T S R Q P O N) :-‬‬ ‫َِْ ِ‬
‫ﻟﻘﻮل اﷲ ‪َ َ َ -‬‬
‫ِ‬
‫ﻴﻤﻴﺔ‪:‬‬ ‫ﺷﻴﺦ ِ ْ َ‬ ‫َ َ‬
‫ﻗﺎل َ ْ ُ‬
‫اﺑﻦ َﺗ ْ ﱠ‬
‫اﻹﺳﻼم ْ ُ‬
‫ﻋـﲆ‬‫وﻳـﺬﻣﻬﻢ َ َ‬ ‫ﺑـﲈ ﻻَ َ ْ َ ُ ُ‬
‫ﻳﻠـﺰﻣﻬﻢ‪ ُ َ َ ،‬ﱠ ُ‬ ‫اﻟﻨـﺎس ِ َ‬ ‫ﻳﻠﺰم ِ ْ َ ُ‬
‫اﻹﻧـﺴﺎن ﱠ َ‬ ‫ﻛﺎن ِﰲ َ ْ‬
‫أن ُ ْ ِ َ‬ ‫ﺳﻮاء َ َ‬ ‫ﻣﺬﻣﻮم ُ ْ َ ً‬
‫ﻣﻄﻠﻘﺎ؛ َ َ ٌ‬ ‫ﻓﺎﻟﺒﻐﻲ َ ْ ُ ٌ‬‫»َ َ ْ ُ‬
‫ﺧﻄﺄﻫﻢ‪ِ -‬ﻓﻴﻪ‪.‬‬ ‫ِ‬
‫ﻳﻐﻔﺮ َ ُﳍﻢ َ َ َ ُ‬ ‫ﻫﻢ َ ْ ُ ُ َ‬
‫ﻣﻌﺬورون ‪َ -‬واﷲُ َ ْ ُ‬ ‫ﻋﲆ َﻣﺎ ُ ْ‬‫ﻳﺬﻣﻬﻢ َ َ‬‫ﺑﺄن َ ُ ﱠ ُ‬
‫َ ِ‬
‫ﺗﺮﻛﻪ‪ْ َ ،‬أو ِ َ ْ‬‫ْ‬
‫ِ‬ ‫ﺑﻐﻰ َ َ ْ ِ‬ ‫ِ‬ ‫ِ‬
‫ﻋﻠﻴﻬﻢ؛ ﻻَ ﱠ َ‬
‫ﺳـﻴﲈ‬ ‫وﻳﻌﺎﻗﺒﻬﻢ َ َ ْ‬
‫ﻋﻠﻴﻪ‪ْ َ َ :‬‬
‫ﻓﻘﺪ َ َ‬ ‫ﺗﻌﺎﱃ‪ُ ْ ُ َ ،-‬‬ ‫ﻳﺬﻣﻬﻢ اﷲُ ‪َ َ َ -‬‬ ‫ﻋﲆ َﻣﺎ َﱂ ْ َ ُ ﱠ ُ‬‫وﻋﺎﲠﻢ َ َ‬
‫ﻨﺎس َ ُ‬ ‫ذم اﻟ ﱠ َ‬ ‫ﻓﻤﻦ َ ﱠ‬‫ََ ْ‬
‫ﻫﻮاه«‪.‬‬ ‫ذﻟﻚ ِ َ ْ ِ‬
‫ﻷﺟﻞ َ َ‬ ‫ﻛﺎن َ ِ َ‬ ‫ِ َإذا َ َ‬
‫اﻟﻌﻘﻞ َواﻟﻨ ْﱠﻘﻞ« )‪.(٤٠٨/٨‬‬ ‫ﺗﻌﺎرض َ ْ ِ‬ ‫درء َ َ ُ‬ ‫ﻛﲈ ِﰲ » َ ْ‬ ‫ََ‬
‫اﳌﻘﺪﻣﺔ(‪) -‬ص‪ ٢٤‬و‪.(١٠٢‬‬ ‫ﺗﻘﺪم ‪ِ-‬ﰲ ) ُ َ ﱢ َ‬‫واﻧﻈﺮ َﻣﺎ َ َ ﱠ َ‬ ‫َ ْ ُ‬
‫‪٢٠٣‬‬

‫ودﻳﻨـﻪ‪ِ ِ ْ ِ ،‬‬
‫وﻋﻠﻤـﻪ‪َ -‬ﱂ ْ َ ْ َ ْ‬
‫ﻳﻘﺒـﻞ‬ ‫ﻓـﻀﻠﻪ‪ِ ِ ِ ،‬‬
‫ﻋﲆ َ ْ ِ ِ‬
‫رﲪﻪ اﷲُ‪َ َ -‬‬ ‫ِ‬ ‫ﻋﻔﺎن ﺑﻦ ِ‬ ‫َوَﻛﺬﻟ ِ َﻚ َ ﱠ‬
‫َ‬ ‫َ‬ ‫ﻣﺴﻠﻢ ‪ُ َ َ -‬‬ ‫ُ ْ‬
‫ﺟﺮﺣﺎ َوﻻ َ ْ ِ ً‬
‫ﺗﻌﺪﻳﻼ )‪.(١‬‬ ‫ﻣﻨﻪ َ ْ ً‬ ‫ِ ِ‬ ‫ِﱠُ‬
‫أﺋﻤﺔ اﻟﻨﱠ ْﻘﺪ ْ ُ‬
‫اﳌﻌﻠﻤﻲ ِإﱃ َ ﱠ‬ ‫وﻳﺸﲑ َﻛَﻼم ُ ﱢ ِ‬ ‫ِ‬
‫ﻧﻈﺮاء‪.‬‬ ‫أن َ ُ َ‬
‫ﻟـﻬـﲈ ُ َ َ َ‬ ‫ُ َ‬ ‫ُ ُ‬
‫أﺳـﺒﺎب اﳉـﺮ ِح‪ -‬ﱢ ِ‬ ‫اﳌﺴﺘﻐﺮب ‪ِ -‬ﺟﺪا‪ُ ْ َ -‬‬ ‫ِ‬
‫ﺑﺎﻟﻨـﺴﺒﺔ‬
‫ْ َ‬ ‫ﻗﻮل َﻣﻦ َﻗـﺎل َﻋـﻦ َ َﺑﻴـﺎن َ ْ َ ِ َ ْ‬ ‫وﻣﻦ ُ ْ َ ْ َ ِ‬ ‫َ‬
‫ﻣﻌﺮوف‬
‫ﻫﻮ َ ْ ُ ٌ‬ ‫اﻟﺘﻌﺪﻳﻞ ِ ْ َ ْ ِ‬
‫ﻟﻠﺠﺮح‪َ ،‬أو َﻣﺎ ُ َ‬
‫ﻣﻌﺎرﺿ ِﺔ ﱠ ِ‬
‫ْ‬ ‫أي‪َ ْ ِ :‬‬
‫ﻋﻨﺪ ُ َ َ َ‬ ‫ﻳﺸﱰط!‪ْ َ -‬‬ ‫ﱠْ ِ ِ‬
‫ﻟﻠﺘﺒﺪﻳﻊ‪َ -‬أﱠُﻧﻪ‪َ :‬ﻣﺎ ُ ْ َ َ ُ‬
‫ﺳﻠﻔﻲ‪ ،‬وﻣﺎ َ ِ ُ ِ ِ‬ ‫ِ‬ ‫ِﻣﻦ ِ ِ ِ‬
‫اﻟﻨﺎس‪!!-‬‬
‫ﻳﻌﺘﻘﺪه ﻓﻴﻪ ﱠ ُ‬‫أﻧﻪ َ َ ﱞ َ َ َ ْ ُ‬ ‫واﻗﻌﻪ ‪ً َ َ -‬‬
‫ﺳﻠﻔﺎ‪ -‬ﱠ ُ‬
‫ِ‬ ‫ﺧﺎص ِ ِ ْ ِ‬ ‫ﺑﻴﺎن َ ْ َ ِ‬ ‫دﻋﻮى َ ﱠ‬
‫اﻟﺮواﻳﺔ!‬
‫ﺑﻌﻠﻢ ﱢ َ َ‬ ‫اﳉْﺮح َ ﱞ‬ ‫أﺳﺒﺎب َ‬ ‫أن َ َ َ‬ ‫أﻛﺜﺮ‪َ ْ َ -‬‬ ‫واﳌﺴﺘﻐﺮب ‪َ َ ْ َ -‬‬
‫ُ ْ َ َْ ُ‬
‫واﻟﺘﻌﺪﻳﻞ‪-‬ﺣﺴﺐ ِ ْ ِ‬ ‫ِ‬ ‫ﻳﻘﻮﻟﻪ ِ ﱠ ُ‬
‫ﻋﻠﻤﻲ‪.-‬‬ ‫أﺋﻤﺔ اﳉَْﺮ ِح ﱠ ْ ِ َ َ َ‬ ‫اﻟﺮأي ﻻ َ ُ ُ ُ‬ ‫ﻫﺬا ﱠ ْ ُ‬ ‫َو َ‬
‫اﻟﺼﻨﻒ ِﻣﻦ ﱠ ِ ِ‬
‫اﻟﻨﺎﻗﺪﻳﻦ‪:‬‬ ‫ﻓﻴﻘﺎل ِ َﳍﺬا ﱢ ْ‬
‫ََُ ُ‬
‫واﺿـ ٍ‬‫ـﺔ ِ‬ ‫ﺗﻔﺮﻗـ ٍ‬ ‫وﻗﻔـ ُـﺘﻢ ﳍـ ُ َ ِ ِ‬
‫اﻷﺋﻤـ ِ‬
‫ﺗﻔﺮﻗــﺔ ِ َ‬
‫راﺟﺤــﺔ‬ ‫ـﺤﺔ‪َ ،‬أو َ ْ ِ َ‬
‫َ‬ ‫ـﲆ َ ْ ِ َ‬‫ـﺔ َﻋـ َ‬ ‫ـﺆﻻء َ ﱠ‬ ‫ِإن ُﻛﻨْـ ُ ْ‬
‫ـﺘﻢ َ َ ْ ْ‬
‫ﻟﻜ ْﻢ َ ِ َ‬
‫ذﻟﻚ)‪.(٢‬‬ ‫ﻓﺄﻧﺎ َ ْ َ ِ ُ‬
‫أﺳﺘﻔﻴﺪ‪ُ ُ ْ َ َ ،‬‬
‫وأﺷﻜﺮ َ ُ‬ ‫ﻟﺒﻌﻀﻬﻢ‪ ِ َ -‬ﱠ ِ‬
‫ﺑﺎﻷدﻟﺔ‪-‬؛ َ َ‬ ‫ِ ِ‬
‫‪ْ ِ َْ -‬‬

‫ِ‬ ‫ﻓﻀﻠﻪ‪ِ ،‬‬

‫ﻃﻌﻦ ِﰲ ) ِ‬ ‫ٍ‬
‫إﺳﻘﺎط‪ -‬ﻟﻪ‪ْ َ ،‬أو َ ْ ٍ‬ ‫ﺗﺮﺗﻴﺐ ‪ْ َ -‬أو َ َ ﱡ‬‫دون َ ِ‬
‫وﻋﻠﻤﻪ(!‬ ‫ودﻳﻨﻪ‪،‬‬ ‫ﺗﺮﺗﺐ‪ٍ ْ َ -‬‬
‫ﺟﺮح ‪-‬أو‬ ‫)‪ْ َ ُ (١‬‬
‫أﻫﻞ ِ ْ ِ ِ‬ ‫ِ‬ ‫دأب ُ ْ ِ‬
‫واﻟﺘﻮاﺿـﻊ‪ُ َ َ َ ،‬‬
‫واﻷدب‪،‬‬ ‫اﳊـﻖ‪ ،‬ﱠ ُ ُ‬‫ﻗﺒـﻮل َ ّ‬
‫اﻟـﺴﻨﺔ‪ُ ُ َ :‬‬
‫أﻫـﻞ ﱡ ﱠ‬ ‫ﻣـﻦ َ ْ ِ‬
‫اﻟﻌﻠـﻢ ْ‬ ‫ﻣﻦ َ ْ ِ‬
‫اﳌﻨﺼﻒ ْ‬ ‫)‪َ (٢‬ﻫﺬا َ ْ ُ‬
‫ﺑﺎﻟﺴﻔﻪ‪ ،‬ﱠ ِ‬ ‫وإن ُ ِ َ ِ‬ ‫ِ‬
‫اﻟﺮﺑﺎﻧﻴﲔ؛ َ ِ ْ‬ ‫ِ‬ ‫واﻟﺘﺨﻠﻖ ِ َ ْ َ ِ‬
‫ﺧﺎﻟﻔﻪ‪ ِ -‬ﱠ َ َ ْ‬
‫واﻟﺘﺴﻔﻴﻪ‪..‬و‪ ..‬و‪..‬‬ ‫ﻗﻮﺑﻞ ‪ -‬ﱠﳑﻦ َ َ ُ‬ ‫اﻟﻌ َﻠﲈء ﱠ ﱠ ﱢ‬
‫ﺑﺄﺧﻼق ُ‬ ‫َ ﱠ َ ﱡُ‬
‫ﻓـ ‪:‬‬
‫ِ‬ ‫ِ‬
‫اﳋﺼﻮم!‬ ‫‪ ..‬ﻋﻨْﺪ اﷲ َ ْ َ ُ‬
‫ﲡﺘﻤﻊ ُ ُ ُ‬
‫اﺑﻦ رﺟﺐ ﰲ » ِ َ‬
‫اﳊﻜﻢ اﳉﺪﻳﺮة ﺑﺎﻹذاﻋﺔ‪) «..‬ص‪:(٦٩‬‬ ‫ُ‬
‫اﳊﺎﻓﻆ ُ‬ ‫وﻗﺎل‬
‫ً‬
‫ﺻـﻐﲑا ﻛـﺎن‬ ‫اﳊﻖ ِﻣﻦ ﻛﻞ َﻣﻦ ﻗﺎل ﱠ‬
‫اﳊﻖ ‪-‬‬ ‫ﻳﻮﺻﻮن َ ُ‬
‫ﺑﻘﺒﻮل ﱢ‬ ‫ِ‬
‫واﻟﻌﺎرﻓﻮن؛ ﻛﺎﻧﻮا ُ ُ‬ ‫اﳌﺸﺎﻳﺦ‬
‫ُ‬ ‫»وﻛﺬﻟﻚ‬
‫=‬ ‫ً‬
‫ﻛﺒﲑا‪ ،-‬وﻳﻨﻘﺎدون ﻟﻪ«‪.‬‬ ‫أو‬
 ‫‪٢٠٤‬‬

‫اﻟﻘﻮل َ َ ِ ُ‬
‫ﻣﻔﺎﺳﺪ َﻛﺒَِﲑ ٌة‪:‬‬ ‫ﻋﲆ َﻫﺬا َ ْ ِ‬
‫ﻳﱰﺗﺐ َ َ‬ ‫أﺧﺸﻰ َ ْ‬
‫أن َ َ َ ﱠ َ‬
‫ﻋﲆ َ ﱠ ِ‬
‫أﻧﻨﻲ َ ْ َ‬ ‫ََ‬

‫ﺎﲏ‪ ،‬أو ْاﺑـﻦ َﺑـﺎز‪َ ،‬أو‬ ‫ِ‬

‫ﻣﺜـﻞ اﻷَْﻟَﺒـ ّ‬ ‫ﺑﺎﻟﺴﻠﻔﻴﺔ ‪ْ ِ -‬‬
‫ﻣﺸﻬﻮرا ِ َ ِ ِ‬
‫ﻋﺎﳌﺎ َ ْ ُ ً ﱠ ﱠ‬ ‫ﻳﺒﺪع َ ِ ً‬ ‫ﺟﺎء َ ُ ٌ‬
‫رﺟﻞ ُ َ ﱢ ُ‬ ‫ََْ‬
‫ﻓﻠﻮ َ َ‬
‫ِ‬ ‫َِ ِ ِ‬ ‫ِ )‪(١‬‬ ‫اﻟﺴﻌﺪي‪َ ،‬أو ُ ﱢ ِ‬
‫ِ‬
‫ﱠ ْ ِ‬
‫ﻛﺎﻟـﺸﻴﺦ‬ ‫ﺑﺎﻟﺴﻠﻔﻴﺔ ﻣـﻦ َ ْ َ‬
‫اﻷﺣﻴـﺎء‪-‬؛‬ ‫ﺷﺘﻬﺮ ﱠ ﱠ‬ ‫اﳌﻌﻠﻤﻲ ‪َ-‬أو َ ّ‬
‫أي َ َ ﱟ‬
‫ﺳﻠﻔﻲ ا ْ َ َ َ‬ ‫َ‬ ‫ﱢ ْ ّ‬
‫ﲪﺪ ﺑﻦ َﳛﻴﻰ ﱠ ِ‬
‫اﻟﻨﺠﻤـﻲ)‪َ ،(٢‬أو‬ ‫اﻟﺸﻴﺦ َأ ْ َ‬ ‫ﻫﺎدي َ ْ َ ِ‬
‫واﻟﺸﻴﺦ َزﻳﺪ ﺑﻦ ِ‬
‫ْ‬ ‫َْ‬ ‫اﳌﺪﺧﲇ‪َ ،‬أو ﱠ ْ‬ ‫َ‬ ‫اﻟﻔﻮزان‪ ،‬ﱠ ْ ْ‬ ‫ََْ‬

‫اﻟﺼﻐﲑ( ﻣﻦ ﺻﻮاب‪..‬‬
‫ُ‬ ‫= ‪ ...‬ﻓﻠﻴﺲ ﳜﻠﻮ )‬
‫اﻟﻜﺒﲑ( ِﻣﻦ ﺧﻄﺄ!‬
‫ُ‬ ‫وﻟﻴﺲ ﻳﻨﺠﻮ )‬
‫ِ‬
‫اﻟﻨـﺼﺢ‪،‬‬ ‫ﻋﻨﻮاﻧـﻪ‪ُ ُ َ » :‬‬
‫ﻗﺒـﻮل ﱡ ْ‬ ‫ُ ُ‬ ‫ﻣـﺴﺪد‬ ‫ٌ‬
‫ﻣﻘـﺎل ُ َ ﱠ ٌ‬ ‫اﳌـﻮﱃ‪-‬‬ ‫وﻟﻔـﻀﻴﻠﺔ اﻟـﺸﻴﺦ ﺭﺑﻴﻊ ﺑﻦ ﻫﺎﺩﻱ ‪ -‬ﱠ َ ُ‬
‫وﻓﻘـﻪ َ ْ َ‬
‫ﲨﻴﻌﺎ‪.«-‬‬ ‫ِ‬
‫اﻟﻌﻈﻴﻤﺔ ﻋﲆ اﳌﺴﻠﻤﲔ ‪ً -‬‬ ‫ﻟﻠﺤﻖ‪ِ :‬ﻣﻦ اﻟﻮاﺟﺒﺎت‬
‫ﱢ‬ ‫واﻻﻧﻘﻴﺎد‬
‫ﺗﻘﺪم ‪ِ-‬ﰲ ) ُ َ ﱢ َ‬
‫اﳌﻘﺪﻣﺔ(‪) -‬ص‪.(٥٢‬‬ ‫واﻧﻈﺮ َﻣﺎ َ َ ﱠ َ‬
‫َ ْ ُ‬
‫)‪ (١‬وﻟﻮ ﱂ ﻳﻜﻦ ) ً‬
‫ﻛﺒﲑا(‪...‬‬
‫رﲪﻪ اﷲُ‪.-‬‬ ‫ﺗﻮﰲ ‪ً -‬‬
‫ﻗﺮﻳﺒﺎ‪ُ -‬‬ ‫)‪ (٢‬وﻗﺪ ُ ُ ﱢ َ‬
‫رﲪﻪ اﷲ‪ّ -‬ﳑـﺎ ﻻ‬‫ِ‬ ‫رﺛﺎء َ ٍ‬
‫ﻟﻜﺘﺎﺑﺔ ِ ٍ‬
‫ِ‬ ‫ﱠَ‬
‫ﻋﲇ ‪ُ َ َ -‬‬ ‫وﺛﻨﺎء ﻋﻠﻴﻪ ‪-‬ﻣﻊ ﻋﻠﻤﻲ ﺑﺒﻌﺾ ﻣﺎ ﱠ ُ‬
‫رده ﱠ‬ ‫ووﻓﻘﻨﻲ اﷲُ ‪-‬ﺗﻌﺎﱃ‪-‬‬
‫ً‬
‫ﺻﻮاﺑﺎ‪.-‬‬ ‫أراه‬
‫ُ‬
‫رﲪﻪ اﷲُ ‪-‬ﺗﻌﺎﱃ‪ -‬وﻋﻔﺎ ﻋﻨﻪ‪.‬‬ ‫ُ‬
‫ﴐوري ‪-‬ﻻَ ﱠ ِ‬ ‫وﻗﻮع ْ ِ ِ‬ ‫أﻋﻠﻢ ‪ ِ -‬ﱢ ً‬ ‫أﻗﻮل َﻫﺬا؛ ِ َ ﱢ‬
‫ﻣﻨـﻪ‪-‬؛‬
‫ﺑـﺪ ْ ُ‬ ‫ُ‬ ‫أﻣـﺮ َ ُ ِ ﱞ‬ ‫اﻟﻨـﺎس َ ْ ٌ‬
‫ﺑﲔ ﱠ ِ‬ ‫اﻻﺧﺘﻼف َ ْ َ‬ ‫أن » ُ ُ َ‬ ‫ﺟﻴﺪا‪ َ -‬ﱠ‬ ‫ﻷﲏ َ ْ َ ُ‬ ‫َُ ُ‬
‫وﻗﻮى ِ ْ ِ ُ‬ ‫إراداﲥﻢ َ َ ْ َ ِ ِ‬ ‫ﻟﺘﻔﺎوت ِ َ ِ ِ‬ ‫َِ َ ِ‬
‫إدراﻛﻬﻢ‪.‬‬ ‫وأﻓﻬﺎﻣﻬﻢ‪َ ُ َ ،‬‬ ‫ُ‬
‫ﺑﻌﺾ‪ُ ُ َ ْ ُ َ ،‬‬
‫وﻋﺪواﻧﻪ‪.‬‬ ‫ﻋﲆ َ ْ‬‫ﺑﻌﻀﻬﻢ َ َ‬ ‫ﺑﻐﻲ َ ْ ِ ِ‬ ‫وﻟﻜﻦ َ ْ ُ َ‬
‫اﳌﺬﻣﻮم َ ْ ُ‬ ‫ََ ﱠ‬
‫ِ‬

‫ﻣﻦ ُ ْ َ ِ َ‬
‫واﻟﺘﺤﺰب‪ ُ ،‬ﱞ ِ‬ ‫ﻳﺆدي ِإﱃ ﱠ َ ُ ِ‬ ‫ﻋﲆ ٍ‬ ‫ﻛﺎن ْ ِ َ ُ‬ ‫وإﻻ؛ َ ِ َ‬‫َِ ﱠ‬
‫اﳌﺨﺘﻠﻔﲔ َ ْ ُ ُ‬
‫ﻗـﺼﺪه‬ ‫وﻛﻞ َ‬ ‫َ‬ ‫اﻟﺘﺒﺎﻳﻦ َ ﱠ َ ﱡ‬ ‫وﺟﻪ ﻻَ ُ َ ﱢ‬ ‫اﻻﺧﺘﻼف َ َ َ ْ‬ ‫ﻓﺈذا َ َ‬
‫ِ‬ ‫ﻣﻨﻪ ِﰲ ﱠ ْ َ ِ‬ ‫ِ‬ ‫ذﻟﻚ ْ ِ َ‬ ‫ﻳﴬ َ ِ‬ ‫ِ‬
‫اﻟﻨﺸﺄة ِ ْ َ ﱠ‬
‫اﻹﻧﺴﺎﻧﻴﺔ«‪.‬‬ ‫ﻓﺈﻧ ُﻪ َ ْ ٌ‬
‫أﻣﺮ ﻻَ ُ ﱠﺑﺪ ْ ُ‬ ‫اﻻﺧﺘﻼف‪ ِ َ ،‬ﱠ‬ ‫ورﺳﻮﻟﻪ‪َ ،‬ﱂ ْ َ ُ ﱠ‬ ‫ﻃﺎﻋﺔ اﷲ َ َ ُ‬ ‫َ َُ‬
‫ِ‬
‫اﳌﺮﺳﻠﺔ« )‪.(٥١٩/٢‬‬ ‫اﻟﺼﻮاﻋﻖ ُ ْ َ َ‬ ‫اﻟﻘﻴﻢ ِﰲ » ﱠ َ‬ ‫اﺑﻦ َ ﱢ‬ ‫ﻗﺎل ْ ُ‬ ‫ﻛﲈ َ َ‬ ‫ََ‬
‫ِ‬ ‫ﻏﲑ ِ‬ ‫وأﻫﻞ ﱠ ْ ِ ِ‬
‫اﻟﱪ ُاﳌﻔﻴﺪ؟!‬
‫ﻣﻦ ﻫﺬا اﻟﻜﻼم اﻟﻨﺎﻓﻊ اﻟﺮﺷﻴﺪ‪ َ ،‬ﱢ‬ ‫اﻟﺘﺸﺪﻳﺪ ‪ ِ ْ َ -‬ﱠ‬
‫اﻟﺴﺪﻳﺪ‪ْ -‬‬ ‫اﻟﻐﻼة َ َ ْ ُ‬ ‫‪َ ْ َ َ ...‬‬
‫ﻓﺄﻳﻦ ُ َ ُ‬
‫‪٢٠٥‬‬

‫أﺳـﺒﺎب َ ْ ِ ِ‬
‫ﺗﺒـﺪﻳﻊ‬ ‫َ‬ ‫ﺑـﲔ‬
‫اﻟﺮﺟـﻞ‪ َ :‬ﱢ ْ‬ ‫ﻓﻘﻴـﻞ َ‬
‫ﳍـﺬا ﱠ ُ‬ ‫اﻟﺒﻨـﺎ‪َ ِ َ ،...‬‬‫اﻟﻮﱠﻫﺎب َ ﱠ‬ ‫ﻋﺒﺪ َ‬ ‫ﳏﻤﺪ ﺑﻦ َ ْ‬ ‫اﻟﺸﻴﺦ ُ َ ﱠ‬‫ﱠ ْ‬
‫ﺑﺪع ِﻣﻨُْﻬ ْﻢ؟‬
‫َﻫ ُﺆﻻء‪َ ،‬أو َﻣﻦ ُ ﱢ َ‬
‫ِ‬ ‫ﺑﺎب ﱠ ِ‬
‫أﴏ َ َ‬
‫ﻋـﲆ‬ ‫ﺛﻢ َ َ ﱠ‬
‫اﳉْﺮح ! ُ ﱠ‬
‫)‪(١‬‬
‫أﺳﺒﺎب َ‬ ‫اﻟﺘﺒﺪﻳﻊ َ َ ُ‬
‫ﺑﻴﺎن‬ ‫ﻫﻨﺎ‪ -‬ﰲ َ ِ ْ‬ ‫ﻓﻘﺎل‪ :‬ﻻ ُ ْ َ َ ُ‬
‫ﻳﺸﱰط ‪َ ُ -‬‬ ‫ََ َ‬
‫اﻟﻨﺎس َ ِ َ‬
‫ذﻟﻚ؟!‬ ‫ﻳﺴﻠﻢ َ ُ‬
‫ﻟﻪ ﱠ ُ‬ ‫ﻓﻬﻞ ُ َ ﱢ ُ‬‫اﻟﺘﺒﺪﻳﻊ‪ْ َ َ ،‬‬ ‫ﻫﺬا ﱠ ِ‬
‫َ َ ْ‬
‫ِ‬ ‫ﻫﺬا ﱠ ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻳﺴﻠﻢ َ ٌ ِ‬
‫اﻟﺘﺒﺪﻳﻊ ﱠاﻟـﺬي َ َ َ َ ﱠ ُ‬
‫ﺳـﻴﱰﺗﺐ‬ ‫اﻟﺴﻠﻔﻴﲔ )‪ (٢‬ﻣﻦ َ َ ْ‬
‫أﺣﺪ ﻣﻦ ﱠ َ ﱢ َ‬ ‫ﻧﺘﺼﻮر َأن َ ْ َ َ َ‬
‫وﻫﻞ َ َ َ ﱠ ُ‬ ‫َ َ ْ‬
‫ﻗﻮﳍﻢ َ َ‬ ‫ﻋﲆ َ ِ‬
‫ﻫﺬا؟!‬ ‫ََ ْ‬
‫)‪ِ ْ ُ (١‬‬
‫اﳌﻘﻨﻌﺔ‪.‬‬
‫ً‬
‫ﺻﻮاﺑﺎ‪..‬‬ ‫ﻛﻞ ٍ‬
‫ﺳﺒﺐ ُ َ ُ‬
‫ﻳﺬﻛﺮ‬ ‫وإﻻ؛ ﻓﻠﻴﺲ ُ ﱡ‬ ‫ﱠ‬
‫ﻣﻌﺘﱪ‪..‬‬ ‫ٍ‬
‫ﺗﻌﺪﻳﻞ ُ ْ َ َ‬ ‫أي‬ ‫ﻣﺒﻬﲈ وﻻ ُ ُ ُ‬
‫ﻳﻘﺎﺑﻠﻪ ﱡ‬ ‫اﳉﺮح ً‬
‫ُ‬ ‫ﻳﻜﻦ‬‫وﻫﺬا ﻓﻴﲈ إذا ﱂ ْ ُ‬
‫اﻷﻟﺒﺎﲏ ﺑﺎﻹرﺟﺎء؟!‬
‫ّ‬ ‫ﺷﻴﺨﻨﺎ‬
‫ﻳﺘﻬﻢ َ‬
‫أن ﻫﻨﺎﻟﻚ َﻣﻦ ﱠ ُ‬
‫ﺛﻢ‪ ،‬أﻻ ﺗﺮى ﱠ‬ ‫ُﱠ‬
‫ﺳﺒﺐ!‬‫‪ ...‬ﻓﻬﺬا ٌ‬
‫ِ‬ ‫ِ‬
‫رﲪﻪ اﷲ‪ِ -‬ﺑﺎﻟﻨﱠﻘﻴﺾ‪ ِ ِ َ ِ :‬ﱠ‬
‫ﺑﺎﳋﺎرﺟﻴﺔ!!‬ ‫ﻣﻦ َ ﱠ ِ ُ ُ‬
‫ﻳﺘﻬﻤﻪ ‪ُ َ َ -‬‬ ‫َﺎك َ ْ‬‫وﻫﻨ َ‬ ‫َ ُ‬
‫ﺳﺒﺐ ‪ً ْ َ -‬‬
‫أﻳﻀﺎ‪!-‬‬ ‫وﻫﺬا َ َ ٌ‬ ‫‪َ َ ...‬‬
‫ﳘﺎ ِﻣﻦ اﳊﻖ واﻟﺼﻮاب‪ ،‬واﻟﺪﻟﻴﻞ واﻟﱪﻫﺎن؟!‬ ‫ﻟﻜﻦ؛ أﻳﻦ ُ َ‬ ‫ْ‬
‫ِ‬
‫ﺑﺪ ﻣﻦ ﺗﻘﻴﻴﺪ ﺑﻴﺎن )اﻷﺳﺒﺎب(‪ ،‬أو )ﺗﻔﺴﲑ اﳉﺮح(‪ :‬ﺑـ)ﻣﺎ ُﻳﻘﻨﻊ(‪...‬‬ ‫ِ‬ ‫ﻓﻼ ُ ﱠ‬
‫ﻳـﺴﻠﻢ ِﻣـﻦ ذا‬
‫ﻳﻜﺪ( َ ْ َ ُ‬ ‫وﺳﺎق ‪-‬ﺑﻼ أﺧﻼق‪ْ َ !-‬‬
‫ﻓﻠﻢ ) َ َ ْ‬ ‫ﻋﲆ َ َ ٍ‬
‫ﻗﺪم َ َ‬ ‫ﻣﺎﺟﺮى ‪ِ ْ َ َ -‬‬
‫وﳚﺮي!‪َ َ -‬‬ ‫ﻋﲔ َ َ َ‬‫وﻫﺬا َ ْ ُ‬ ‫)‪َ َ (٢‬‬
‫أﺣﺪ ‪-‬ﻋﲆ اﻹﻃﻼق‪!-‬‬ ‫َ ٌ‬
‫ِ‬ ‫ِ‬
‫اﻹﻋﻼن ِ َ ْ ِ‬
‫ﺑﺘﺒﺪﻳﻊ َ ْ ِ‬ ‫ﻋﻦ ِ ْ َ‬ ‫اﳌﺘﻌﻨﱢﺖ!‪ِ َ -‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺑﻌـﺾ ﻣـﺸﺎﻫﲑ‬ ‫اﻟﺼﻨْﻒ ُ َ َ‬ ‫ﻣﻦ َﻫﺬا ﱢ‬ ‫ﺳﻜﺖ ‪ْ -‬‬ ‫ﻣﻦ َ َ َ‬ ‫ﺳﻜﺖ )!( َ ْ‬ ‫وﻟﺌﻦ َ َ َ‬ ‫َ ْ‬
‫ﻧـﺮى )ﻣـﻨﻬﻢ( ِﰲ َاﳌ َ ِ ِ‬
‫ﺠـﺎﻟﺲ ‪َ َ َ -‬‬
‫وﻋـﲆ‬ ‫ﻓﺈﻧﻨـﺎ َ َ‬
‫ِ‬
‫ﺑﻤﺨﺎﺻـﻤﺘﻪ‪ ِ َ :‬ﱠ‬ ‫ﺑﺘﺎرﳜﻬﻢ‪ِ َ ُ ،-‬‬
‫واﳌﺠﺎﻫﺮة ِ ُ َ َ‬
‫َ َ َ‬ ‫اﳌﻌﺮوﻓﲔ ِ ِ ِ ِ‬
‫اﻟﺴﻠﻔﻴﺔ ‪َ ِ ُ ْ َ -‬‬ ‫َِ ِ‬
‫ﱠ ﱠ‬
‫ِ‬ ‫اﻟﴩ َ َ ِ‬ ‫ِ‬
‫اﻹﻧﱰﻧﺖ!!‪َ ِ -‬ﺑﺪاﻳﺎت َ ِ‬ ‫ِ‬ ‫ِ‬
‫ﺗﺎرة ُ ْ َ‬
‫أﺧﺮى‪!-‬‬ ‫ﺗﺎرة‪ً ِ ْ َ َ -‬‬
‫وﺗﴫﳛﺎ ‪ً َ َ -‬‬ ‫ً‬
‫ﺗﻠﻤﻴﺤﺎ َ َ ً‬ ‫وﴍاره ‪ْ َ -‬‬ ‫ﴍر ﱠ ﱢ َ‬ ‫َ‬ ‫ﺻﻔﺤﺎت ِ ْ َ ْ‬ ‫َ َ َ‬
‫وأﻛﺜﺮ َ ِ َ ِ‬
‫أﺑﻮاق ‪ِ -‬ﺑﻼ َﺧﻼق‪!-‬‬ ‫ﻣﻦ َ ْ َ‬
‫ذﻟﻚ ْ‬ ‫َ َ َُْ‬
‫ِ‬ ‫ﻧﺎر َ ُ ِ ُ‬
‫وﻳﻮﺷﻚ َ ْ‬ ‫وﻣﻴـ َﺾ َ ٍ‬‫ﺎد ِ‬ ‫ِ‬
‫ﻳﻜﻮن َﻟـَﻬﺎ ﺿـ ُ‬
‫ﺮام‬ ‫أن َ ُ َ‬ ‫اﻟﺮﻣـ َ‬ ‫َ َأرى َﺧـَﻠَﻞ ﱠ َ‬
‫ﻼء َ ِ‬
‫ﻠﻢ َﻇـ ُ‬
‫ﻼم(‬ ‫وﻗﻮدﻫﺎ ) ُﻇـ ْ ٌ‬
‫ﻳـﻜﻮن َ َ َ‬ ‫ﻗﻮﻣـﻲ َ ُ ُ‬ ‫ﻔﻬﺎ ُ َ‬
‫ﻋﻘـ َ ُ ْ‬ ‫ﻳﻄـ ِ َ‬
‫ﺈن َﻟـ ْﻢ ُ ْ‬‫َﻓـ ِ ْ‬
 ‫‪٢٠٦‬‬

‫اﻟﻌﻤﻴﻖ ﰲ ِ ِ‬
‫ﻫﺬه ُ ُ ِ‬ ‫واﻟﺘﻔﻜﲑ َ ِ َ‬ ‫ِ‬
‫اﲣﺎذه ُ َ َ‬
‫ﲡـﺎه‬ ‫اﳌﺒﺎدرة ﺑَِﲈ َ ِ ُ‬
‫ﳚﺐ ﱢ َ ُ ُ‬ ‫ﺛﻢ ُ َ َ َ َ‬
‫اﻷﻣﻮر‪ ُ ،‬ﱠ‬ ‫َ‬ ‫اﻟﺘﺪﺑﺮ ﱠ ْ َ‬
‫أرﺟﻮ ﱠ َ ﱡ َ‬ ‫َْ ُ‬
‫ﺛـﻢ ُ ْ ِ ُ‬
‫ﻳـﺴﻘﻂ‬ ‫ﻏـﲑﻫﻢ‪ ُ ،‬ﱠ‬ ‫ﺷـﺒﺎب ُ ْ ِ ُ َ‬
‫ﻳـﺴﻘﻄﻮن َ ْ َ ُ ْ‬ ‫ﺑـﲔ َ َ ٍ‬ ‫ﻷﳖﺎ ْ َ َ َ ْ‬
‫اﻧﺘﴩت َ ْ َ‬
‫اﻟﻘﺎﻋﺪة َ ِ ِ‬
‫اﳋﻄﲑة؛ َ ﱠ َ‬
‫َ‬
‫ﻫﺬه َ ِ َ ِ‬‫ِِ‬
‫َ‬
‫ﺑﻌﻀﻬﻢ َ ْ ً‬
‫ﺑﻌﻀﺎ)‪!(١‬‬ ‫َْ ُ ُ ْ‬

‫*****‬

‫وﺑﺮرت‪..‬‬
‫ﺻﺪﻗﺖ ‪َ-‬واﷲ‪َ ْ َ َ َ -‬‬ ‫)‪َ ْ َ َ (١‬‬
‫اﻟﻨـﺼﻴﺤﺔ(‪ُ ِ ْ ُ -‬‬
‫ﻳﺜﺒـﺖ َﻫـﺬا‬ ‫ِ‬
‫ﻛﺘﺎﺑـﺔ ﻫـﺬه ) ﱠ‬ ‫ﺳﻨﻮات‪ِ -‬ﻣـﻦ ِ‬
‫أوان‬ ‫ﲬﺲ َ َ‬ ‫ﺑﻌﺪ َ ْ ِ‬
‫ﻧﺤﻮ َ ْ ِ‬ ‫ﻫﻮ ﱠ ِ ُ‬
‫اﻟﺘﺎرﻳﺦ ‪َ ْ َ -‬‬ ‫وﻫﺬا ُ َ‬ ‫َ َ‬
‫ﻜﺸﻒ َ َأﺛﺮه ِ‬ ‫ِ‬ ‫ﱠ ِ‬
‫اﳋﻄﲑ‪..‬‬ ‫وﻳ ْ ُ َ ُ َ‬ ‫اﻟﺘﺤﺬﻳﺮ‪َ َ ،‬‬
‫ْ‬
‫وﺗﺪﺑﲑ؟!‬ ‫ﺗﻔﻜﲑ‪ِ ْ َ َ ،‬‬ ‫ﻣﻦ َ ْ ِ ٍ‬ ‫َ ْ ِ‬
‫ﻓﻬﻞ ْ‬ ‫َ‬
‫ﴏﺧﺔ َ ِ‬
‫ﻧﺬﻳﺮ‪.‬‬ ‫ﺑﻌﺪ‪ُ َ ْ َ -‬‬ ‫‪ِ ِ َ ...‬‬
‫وﻫﺬه ‪ُ ْ َ -‬‬
‫ﺑﻜﺜﲑ‪َ :-‬ﴍ َ ِ‬ ‫أﻋﻈﻢ ‪ِ َ ِ -‬‬ ‫وإﻻ؛ َ ِ‬
‫وﺑﻼء َ ِ‬
‫ﻛﺒﲑ‪..‬‬ ‫ﻣﺴﺘﻄﲑ‪ٌ َ َ ،‬‬ ‫ﱞ ُ ْ‬ ‫ﻓﺎﻵﰐ َ ْ َ ُ‬ ‫َِ ﱠ‬
‫ِ‬
‫رﺑﻨﺎ اﻟﻌﻠﻴﻢ اﳋﺒﲑ‪...‬‬ ‫ﻟﻄﻒ ﱠإﻻ ﻣﻦ ﱢ‬ ‫وﻻ ُ ْ َ‬
‫‪٢٠٧‬‬

‫‪ ‬‬
‫ﻞ‬ ‫ﺔ ﯽ ا ح وا‬ ‫ا‬

‫اﳌﺘﺸﺪدون ‪ِ ْ َ ِ -‬‬
‫وﻗﻊ ﻓﻴﻪ ُ َ َ ﱢ ُ َ‬ ‫ِ‬
‫اﻟﻴﻮم‪:-‬‬
‫ﺣﻖ‪َ ْ َ -‬‬
‫ﺑﻐﲑ َ ﱟ‬ ‫وﳑﺎ َ َ َ‬
‫َ ﱠ‬

‫ﳚـﺮح‬ ‫اﻋﺘِ ِ‬
‫ﺒـﺎر َأن َ ْ َ‬ ‫اﳉـﺮح‪(١)-‬؛ َ َ‬
‫ﻋـﲆ ْ‬ ‫ﻏـﲑه ‪ِ -‬ﰲ َ ِ‬
‫ﺑـﺎب َ ْ‬ ‫ﻣﻦ ُ َ ِ ُ‬
‫ﳜﺎﻟﻒ َ ْ َ ُ‬ ‫ﻋﲆ َ ْ‬ ‫ِْ َ ُ‬
‫اﻹﻧﻜﺎر َ َ‬
‫ﻋﻨﺪ َ ِ ِ‬ ‫ً ِ‬
‫ﻏﲑه)‪!!(٢‬‬ ‫ﺟﺮﺣﺎ ْ َ ْ‬ ‫ﻳﻌﺘﱪ َ ْ‬ ‫َ ِ ُ‬
‫اﳉﺎرح ﺑَِﲈ ﻻ ُ ْ َ َ ُ‬
‫ِ‬
‫زاﻋﻤﻬﻢ ‪ِ ْ َ ِ -‬‬ ‫ﺣﺘﻰ َ َ ِ‬
‫ﺣﻖ‪:-‬‬
‫ﺑﻐﲑ َ ّ‬ ‫وزﻋﻢ َ ُ ُ‬
‫ﺻﻮاب‪َ َ َ َ ،-‬‬
‫دون َ َ‬ ‫ﻗﺎل َ ُ ُ‬
‫ﻗﺎﺋﻠﻬﻢ ‪َ ُ -‬‬ ‫َﱠ‬

‫ﻗﺎﻋــﺪة‬ ‫ﺿــﻠﻠﺖ اﻷُﻣــَﺔ!! ِ ِ‬

‫ﻫــﺬه َ ِ َ ٌ‬
‫َ‬ ‫ﱠ‬ ‫ﻇﺎﳌــﺔ‪ٌ َ ِ َ ،‬‬
‫ﻗﺎﻋــﺪة َ ﱠ َ‬ ‫ٌ‬ ‫ﻗﺎﻋــﺪة‬ ‫أﻋــﻮذ ﺑــﺎﷲ! ِ ِ‬
‫ﻫــﺬه َ ِ َ ٌ‬
‫َ‬ ‫َُ ُ‬
‫ﻫﻢ‪!-‬‬
‫اﺑﺘﺪﻋﻮﻫﺎ ‪ْ ُ -‬‬
‫ََْ ُ َ‬

‫اﻟﺘﺠﺮﻳﺢ!‬‫اﳉﺮح َو ﱠ ْ ِ‬ ‫أن َ ُأﻗﻮل‪ْ َ :‬‬ ‫)‪ُ ْ ِ (١‬‬

‫ﻛﺪت َ ْ‬
‫ﻣﻌﺘـﱪ ِﰲ‬ ‫ﻳﻜﻮن ﻟـ ) ﱠ ِ‬ ‫دون َ ْ‬ ‫اﻟﻮاﻗﻊ( ِﻣﻦ َ ِ‬ ‫ﻏﻠﺐ ِﰲ ) ِ‬ ‫‪ ...‬وذﻟﻚ ِ َ َ ِ‬
‫اﻟﺘﻌﺪﻳﻞ( َ َ ٌ‬
‫ﻣﻜـﺎن ُ ْ َ َ ٌ‬ ‫ْ‬ ‫أن َ ُ َ‬ ‫ذﻟﻚ؛ ُ َ‬ ‫ْ‬ ‫َ‬ ‫ﺑﺴﺒﺐ ﻣﺎ َ َ َ‬
‫ﻓﺈﱃ اﷲ ُ ْ َ َ‬
‫اﳌﺸﺘﻜﻰ‪.‬‬ ‫ﺗﻄﺒﻴﻘﻴﺎ‪َ ِ َ ،(- , + * ) -‬‬ ‫اﻟﻌﻠﻢ ‪ِ ِ ْ َ -‬‬
‫َﻫﺬا ِ ْ ِ‬
‫ورد ِ ٌ‬
‫ﻋﺎﻃﻞ‪...‬‬ ‫ﺑﺎﻃﻞ‪ ،‬ﱞ‬ ‫ﺑﺎب اﳉﺮح‪ :(-‬إﻧﻜﺎ ٌر ٌ‬ ‫ﻏﲑه‪ -‬ﰲ ِ‬ ‫وﻋﻠﻴﻪ؛ ﻓـ)اﻹﻧﻜﺎر ﻋﲆ َﻣﻦ ﳜﺎﻟﻒ َ‬
‫اﻻﺟﺘﻬـﺎدي‬
‫ﱠ‬ ‫ﺧﻼﻓﻨـﺎ )‬‫ﻧﺠﻌﻞ ِ َ‬ ‫َ‬ ‫ﳚﻮز ْ‬
‫أن‬ ‫داﺋﲈ‪ِ -‬ﻣﻦ َﻗﻮﱄ‪» :‬ﻻ ُ‬ ‫أﻛﺮره ‪ً -‬‬ ‫ﻟـﲈ ُ َ ﱢ ُ ُ‬
‫ٌ ِ‬
‫ﻟﻄﻴﻒ َ‬ ‫ﻣﻌﻨﻰ‬
‫ً‬ ‫)‪ (٢‬وﻫﺬا‬
‫ﺳـﺒﺒﺎ ِﰲ‬ ‫اﻟﺴﻨﺔ‪ِ :‬ﻣﻦ َ ِ‬ ‫ﻏﲑﻧﺎ ) ِ ﱠﳑﻦ َ َ َ‬ ‫أﻫﻞ ﱠ ِ‬
‫اﻟﺴﻨﺔ( ِﰲ َ ْ ِ‬
‫ﺑﺪﻋـﺔ(‪ً َ َ :‬‬ ‫وﻗﻊ ِﰲ ِ ْ َ‬
‫ﺳﻨﻲ َ َ َ‬ ‫ﻣﺒﺘﺪعٍ‪ْ َ ،‬أو ُ ﱢ ﱟ‬‫ْ ُْ‬ ‫ﺧﺎﻟﻒ ﱡ ﱠ‬ ‫ﻧﺤﻦ َ ْ َ ﱡ‬ ‫اﳌﻌﺘﱪ = َ ْ ُ‬ ‫ُ ََْ‬
‫وﻧﺘﻮاﴅ ِ ﱠ ْ ِ‬
‫ﺑﺎﻟﺼﱪ َ َ ْ َ َ‬
‫واﳌﺮﲪﺔ‪...‬‬ ‫واﳊﻖ‪َ َ َ َ ،‬‬ ‫ﻧﺘﻨﺎﺻﺢ ِ ِ‬
‫ﺑﺎﻟﻌﻠﻢ َ ﱢ‬ ‫اﻟﺴﻨﺔ(«؛ َ ْﺑﻞ َ َ َ ُ‬ ‫أﻫﻞ ﱡ ﱠ‬‫ﻧﺤﻦ َ ْ َ‬ ‫ِ َ ِ‬
‫اﳋﻼف َ ْﺑﻴﻨَﻨﺎ ) َ ْ ُ‬
 ‫‪٢٠٨‬‬

‫ِ‬
‫اﻟﺰاﻋﻢ‪:‬‬ ‫َ ُ ُ ِ‬
‫ﻓﺄﻗﻮل َﳍﺬا ﱠ ُ‬
‫َ ََ َ‬
‫ﺳﺎﳏﻚ اﷲُ‪...‬‬
‫ﺑﻞ ِﻫَﻲ ِﻣﻦ َ ِ ِ‬
‫ﺻـﻤﻴﻢ َ ْ ِ‬
‫اﻟﻌـﺪل‬ ‫وﻟﻴﺴﺖ ِ َ َ ِ ٍ‬
‫ﺑﻈﺎﳌﺔ‪ْ َ ،‬‬ ‫ﻳﺚ‪ْ َ ْ َ ،‬‬‫اﳊِﺪ ِ‬ ‫اﻟﺴﱠﻨِﺔ َو َ‬ ‫ﻗﺎﻋﺪة َ ِ ِ‬
‫أﺋﻤﺔ ﱡ‬
‫ِِ ِ‬
‫َﻫﺬه َ َ ُ ﱠ‬
‫اﳉـْﺮ ِح َأو ﰲ ﱠ ْ ِ ِ‬
‫اﻟﺘﻌـﺪﻳﻞ)‪ َ ُ َ ،(١‬ﱢ ُ‬
‫ﻓﻴـﺼﺤﺢ‬ ‫ﳜﻄﺊ ﰲ َ‬ ‫ِ‬ ‫ﻷن َ ِ‬
‫اﻟﻌﺎﱂ َ َﻗﺪ ُ ْ ُ‬ ‫اﻹﺳﻼم؛ َ ﱠ‬ ‫ِ‬
‫ﺟﺎء ِﺑﻪ ِ ْ ُ‬
‫ِ‬
‫ﱠاﻟﺬي َ َ‬
‫وأﺗـﻢ ﱠ ِ‬ ‫َِ‬ ‫اﻟﻜﺮﻳﻢ ‪ِ َ َ -‬‬ ‫ﻓﻠﻴﺲ َ َ ٌ‬
‫ﻣﻬـﲈ َ َ‬
‫ﻛـﺎن‬ ‫اﻟﺘـﺴﻠﻴﻢ‪ْ َ -‬‬
‫ْ‬ ‫اﻟـﺼﻼة َ َ َ ﱡ‬ ‫ﻋﻠﻴﻪ َ ْ َ ُ‬
‫أﻓﻀﻞ ﱠ‬ ‫ْ‬ ‫ﻣﻌﺼﻮﻣﺎ ِإﻻﱠ ﱠ ِ ﱠ‬
‫اﻟﻨﺒﻲ َ ِ‬ ‫أﺣﺪ َ ْ ُ ً‬ ‫)‪َ ْ َ َ (١‬‬
‫اﳌﺘﻜﻠﻢ َ ْأو َذاك‪.-‬‬ ‫َِ ً‬
‫ﻛﺒﲑا َﻫﺬا ُ َ َ ﱢ ُ‬
‫ِ‬ ‫ﺑﻌﺾ ﻣﺎ ﺟﺮح‪َ ،-‬أو َ ِ‬ ‫ﻓﺈن َ ْ ِ َ َ‬
‫ﻋـﲆ ﱠ ﱢ‬
‫اﻟﻈـﻦ‬ ‫ﻳﻐﻠـﺐ َ َ‬
‫ﺑﻌﺾ َﻣـﺎ َ ْ ُ‬ ‫ِ‬ ‫ﺗﺼﺤﻴﺤﻪ ﰲ‬
‫َ ُ‬ ‫ْ ْ‬ ‫اﳉﺎرح ‪ِ -‬ﰲ َ ْ ِ َ َ َ َ‬
‫ﲣﻄﺌﺔ َ ِ ِ‬ ‫وﻋﻠﻴﻪ؛ َ ِ ﱠ‬
‫َ َ َْ‬
‫ﻣﻜﺎﻧﺘﻪ ْ ِ َ ِ ِ‬
‫ِِ‬ ‫ﻓﻴﻪ‪َ ،‬أو َ ْ ِ ً ِ‬
‫ﻃﻌﻨﺎ ِ ِ‬ ‫ﺧﻄﺆه ِﻓﻴﻪ‪َ :‬ﻟﻴﺴﺖ ‪َ ِ -‬ﺑﺄي ٍ ِ‬
‫وﻣﻨﺰﻟﺘﻪ‪..‬‬ ‫ﻣﻦ َ َ َ َ َ‬
‫ﺗﻘﻠﻴﻼ ْ‬ ‫ْ‬ ‫ﻣﻦ َ ْ َ‬
‫اﻷﺣﻮال‪ً ْ َ -‬‬ ‫ﺣﺎل َ‬ ‫ﱢ َ‬ ‫َْ‬ ‫َ َُُ‬
‫ِ‬
‫اﳉـﻮزي«‪-‬ﺿـﻤﻦ »ذﻳـﻞ ﻃﺒﻘـﺎت اﳊﻨﺎﺑﻠـﺔ«‬ ‫ّ‬ ‫أﲪـﺪ َ ْ ﱢ‬
‫اﻟﻌﻠﺜـﻲ ﻻﺑـﻦ‬ ‫َ‬ ‫وﰲ »ﻧﺼﻴﺤﺔ إﺳـﺤﺎق ﺑـﻦ‬
‫)‪- (٤٥٣-٤٥٢/٣‬ﻻﺑﻦ رﺟﺐ‪ُ ُ -‬‬
‫ﻗﻮﻟﻪ ‪-‬ﻟﻪ‪:-‬‬
‫ِِ‬
‫رﺳﻮﻟﻪ؛ ﻗﺎل اﷲ ‪-‬ﺗﻌﺎﱃ‪Ø × Ö Õ Ô Ó Ò) :-‬‬ ‫وﺳﻨ ُﱠﺔ‬
‫ﻛﺘﺎب اﷲ‪ُ ،‬‬
‫ُ‬ ‫»ﺑﻴﻨﻨﺎ وﺑﻴﻨﻚ‬
‫‪ ،(Ù‬وﱂ ْ ُﻳﻘﻞ‪ :‬إﱃ اﺑﻦ اﳉﻮزي!«‪..‬‬
‫ﻠﺖ‪ :‬وﻻَ‪َ ِ :‬إﱃ َ ِ ِ‬
‫ﻏﲑه!!!‬‫ْ‬ ‫ُﻗ ْ ُ َ‬
‫ِ ِ‬
‫ﺑﺄﻗﻮاﻟـﻪ‪ ،‬وإﳊـﺎﻗﻲ‬ ‫اﻟﻨﺎس!(؛ ﱠﳑﻦ أراد )إﻟﺰاﻣـﻲ(‬ ‫ﺑﻌﺾ ﱠ ِ‬ ‫ِ‬ ‫اﻟﻘﻮل ‪ً -‬‬
‫ﻗﺮﻳﺒﺎ‪ -‬ﻟـ)‬ ‫ﻣﺜﻞ َﻫﺬا َ ْ ِ‬ ‫ﻗﻠﺖ ِ ْ َ‬
‫وﻟﻘﺪ ُ ْ ُ‬
‫ََ ْ‬
‫اﻟﻮداﻋﻲ( ﻟﻪ!!!‬‫ِ‬ ‫ِ‬ ‫ِ‬ ‫وﺷﺪد َ ﱠ‬ ‫ﺑﺤﺎﻟﻪ‪ َ -‬ﱠ‬‫ِ‬
‫آﺧﺮ ﻛﻼﻣﻲ ) َ َ ﱢ‬ ‫وﺗﻮﻋﺪ!‪ -‬ﻓﻜﺎن ﻫﺬا َ‬ ‫ﱠ‬ ‫وﻫﺪد‬
‫وﺗﺸﺪد‪ ،‬ﱠ َ‬
‫ﺑﻘـﺮاءة َ ِ ِ‬
‫اﳌـﺴﻠﻢ‪ِ ِ ِ -‬‬
‫ﻋـﲆ ُ ِ‬ ‫ﺣـﻖ ُ ْ ِ ِ‬ ‫اﻟﻠﺤﻈﺔ َ ْ ِ‬
‫أﻋﺎﻧﻪ اﷲ‪ِ -‬ﰲ ﱠ َ ِ‬
‫ﻫـﺬه‬ ‫َ َ‬ ‫ْ‬ ‫اﳌـﺴﻠﻢ َ َ‬ ‫ﻧﻔـﺴﻬﺎ‪ َ -‬ﱠ‬ ‫ْ‬ ‫ﻧﺼﺤﺘﻪ( ‪ُ َ َ َ -‬‬
‫وﻗﺪ ) َ َ ْ ُ ُ‬ ‫‪ْ َ َ ...‬‬
‫وﻋﺴﻰ!!‬ ‫اﻟﺼﻮاب‪-‬؛ َ َ ﱠ‬
‫ﻟﻌﻞ َ َ َ‬ ‫ﻋﲆ ﱠ َ‬ ‫اﻟﻜﺘﺎب ‪َ َ -‬‬ ‫أﺻﻞ َﻫﺬا ِ َ‬ ‫ﻫﻲ َ ْ ُ‬ ‫ِ ِ‬
‫ﱠﺎﻓﻌﺔ‪ -‬ﱠاﻟﺘﻲ َ‬
‫ِ‬
‫اﻟﻨﺼﻴﺤﺔ« ‪-‬اﻟﻨ َ‬
‫ِ‬
‫» ﱠ َ‬
‫اﻟﻘﻠـﻮب ‪ِ-‬ﻣـﻦ‬
‫ِ‬ ‫ﺟﻬﺔ‪ ،-‬وأن ﻻ َ ِ َ‬
‫ﻳﺼﻞ إﱃ ُ‬ ‫أن ﻻ ﻳﺴﺘﻤﺮ ‪ِ -‬ﻣﻦ ٍ‬
‫ﱠ‬ ‫اﺣﺘﺪ!‪ْ -‬‬
‫اﳋﻼف ‪-‬ﻟﻮ ْ َ ﱠ‬ ‫أن ِ َ‬ ‫ُ‬
‫واﻷﺻﻞ‪ :‬ﱠ‬
‫ﺟﻬﺔ ُأﺧﺮى‪:-‬‬ ‫ٍ‬

‫اﳌﺴﻴﺐ؛ ﻗﺎل‪:‬‬
‫اﻟﺴﻨﱠﺔ« )ص‪ (٧١٥‬ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ّ‬ ‫روى َ ﱠ ُ‬
‫اﳋﻼل ﰲ » ﱡ‬ ‫َ َ‬
‫ﺷﻴﺌﺎ إﻻ َ‬ ‫ِ‬
‫ﻟﺼﺎﺣﺒﻪ ً‬ ‫وﻋﺜﲈن ‪-‬وﻛﺎن ﺑﻴﻨﻬﲈ ٌ ِ‬
‫ﺷﻬﺪت ﻋﻠﻴﺎ ُ َ‬
‫ﻗﺎﻟﻪ!‬ ‫واﺣﺪ ﻣﻨﻬﲈ‬
‫ٌ‬ ‫ﻧﺰغ ﻣﻦ ﱠ ْ‬
‫اﻟﺸﻴﻄﺎن‪ ،-‬ﻓﲈ ﺗﺮك‬ ‫ُ‬
‫=‬ ‫ﻟﻔﻌﻠﺖ!!‬
‫ُ‬ ‫ُ‬
‫ﻋﻠﻴﻜﻢ ﻣﺎ ﻗﺎﻻ‬ ‫أن َ ُ ﱠ‬
‫أﻗﺺ‬ ‫ﺷﺌﺖ ْ‬ ‫ﻓﻠﻮ ُ‬
‫‪٢٠٩‬‬

‫ﻫﺬا َأو َ َ‬
‫ﻫﺬا‪.-‬‬ ‫أﺧﻮه َ َ َ ُ‬
‫ﺧﻄﺄه ‪-‬ﰲ َ َ‬ ‫ُ ُ‬
‫اﻟﻨﻘﺎد ﺟﺮﺣﻪ ‪ِ ً ْ ِ -‬‬ ‫ﺑﻐﲑ َ ِ ٍ‬ ‫ﳚﺮح َ ِ‬
‫ﻟــﻤﻦ‬
‫إﻧﺼﺎﻓﺎ )‪ْ َ (٢‬‬
‫َ‬ ‫ﻓﲑد ُ َ َ ُ‬
‫اﻟﻌﻠﲈء ﱡ ﱠ ُ َ ْ َ ُ‬ ‫ﺟﺎرح)‪(١‬؛ َ َ ُ ﱡ‬ ‫اﻟﻌﺎﱂ ُ ِ َ ْ‬ ‫وﻗﺪ َ ْ َ ُ‬ ‫ََ‬
‫ﻫﺬا َ‬ ‫وﻗﻊ َ ِ‬
‫ﻋﻠﻴﻪ َ َ‬
‫اﳉْﺮ ُح‪.-‬‬ ‫َََ َ ْ‬

‫ِِ‬
‫ﻟﺼﺎﺣﺒﻪ‪.‬‬ ‫ﻣﻨﻬﲈ‬
‫واﺣﺪ ُ‬
‫ٍ‬ ‫واﺳﺘﻐﻔﺮ ُ ﱡ‬
‫ﻛﻞ‬ ‫ََ‬ ‫ﺣﺘﻰ ْ َ َ َ‬
‫اﺻﻄﻠﺤﺎ‪،‬‬ ‫ﻳﱪﺣﺎ ﱠ‬‫ﺛﻢ ﱂ َ ْ َ َ‬ ‫=‬
‫ﻣﻠﻴﻜﺔ‪ ،‬ﻗﺎل‪:‬‬ ‫ﺻﺤﻴﺤﻪ« )‪ (٤٣٦٦‬ﻋﻦ ِ‬
‫اﺑﻦ أﰊ ُ َ ْ َ َ‬ ‫ِ‬ ‫اﻟﺒﺨﺎري ﰲ »‬ ‫روى‬
‫ﱡ‬ ‫وﻗﺪ َ َ‬
‫ِ‬
‫اﻟﻨﺒﻲ ﷺ‪...‬‬
‫أﺻﻮاﲥﲈ ﻋﻨﺪ ﱢ‬ ‫َُ‬ ‫وﻋﻤﺮ‪-‬؛ َ َ َ‬
‫رﻓﻌﺎ‬ ‫اﳋﲑان أن ﳞﻠﻜﺎ ‪-‬أي‪ :‬أﺑﻮ ﺑﻜﺮ ُ‬ ‫ﻛﺎد ﱢ‬ ‫َ‬
‫ﺧﻼﰲ‪.‬‬‫أردت ﱠإﻻ ِ ِ‬
‫َ‬ ‫ﻟﻌﻤﺮ‪ :‬ﻣﺎ‬ ‫ﻓﻘﺎل أﺑﻮ ٍ‬
‫ﺑﻜﺮ ُ َ‬
‫أردت ِ َ‬
‫ﺧﻼﻓﻚ‪...‬‬ ‫ُ‬ ‫ﻓﻘﺎل ُﻋﻤﺮ‪ :‬ﻣﺎ‬
‫أﺻﻮاﲥﲈ‪...‬‬
‫ُُ‬ ‫ََْ َ ْ‬
‫ﻓﺎرﺗﻔﻌﺖ‬
‫ﻗﻠﺖ‪:‬‬‫ُ‬
‫ِ‬ ‫ِ‬ ‫وﻛﺒﲑ ُ ُ ﱠ ِ ِ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻋﻈﻴﻢ َ ِ‬ ‫ً‬
‫وﻣﻨﺰﻟﺘﻬﲈ‪...‬‬ ‫أﺧﻮﲥﲈ‬ ‫وﻣﻜﺎﻧﺘﻬﲈ‪،‬‬ ‫ﺻﻠﺘﻬﲈ‬ ‫ِ‬ ‫ﻛﺜﲑا‪ -‬ﻋﲆ‬ ‫ﻳﺆﺛﺮ ذا ‪ً -‬‬
‫ﻗﻠﻴﻼ أو‬ ‫وﱂ ُ َ ﱢ ْ‬
‫ِ‬ ‫ﻫﻮ َ ْ ُ‬
‫اﻷﺻﻞ ﱠ ُ‬
‫اﻟﺜﺎﻣﻦ ‪ُ-‬ﻫﻨﺎ‪.-‬‬ ‫وﻫﺬا ُ َ‬ ‫َ َ‬
‫ﺟﺮح ِﺑﻪ!‬
‫وإﻻﱠ‪َ :‬ﻣﺎ َ َ َ‬ ‫ﺑﺪ‪ِ َ -‬‬ ‫ﺟﺎرﺣﺎ ‪-‬وﻻ ُ ﱠ‬ ‫ﺮاه َ ِ ً‬ ‫أﻧﻪ َﻳ َ ُ‬ ‫ﻣﻊ َ ﱠ ُ‬ ‫)‪َ َ (١‬‬
‫ٍ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻣﻬﲈت‪ ،‬وﺗﻨﺒﻴﻬﺎت ُﻣﻔﻴﺪات‪.‬‬ ‫إﺷﺎرات ُ ِ ﱠ‬‫ﻣﻦ َ َ‬ ‫ﺪم ْ‬ ‫وارﺑﻄﻬﺎ ِ َﺑﲈ َ َﺗﻘ ﱠ َ‬
‫ﻓﺘﺪﺑﺮ ‪َ -‬أﺧﻲ‪َ -‬ﻫﺬه‪َ ْ ِ َ ،‬‬ ‫ََ َﱠْ‬
‫ﻧﻌﻢ؛ ِ ْ َ ً‬
‫إﻧﺼﺎﻓﺎ‪...‬‬ ‫)‪َ َ (٢‬‬
‫ﺗﻜﻦ ْ ِ‬ ‫ﲢﺐ ِ َ ْ ِ‬ ‫أﺣﺐ ِ ﱠ ِ ِ‬ ‫ِ‬
‫ﻣﺆﻣًﻨﺎ«‪»-‬اﻟﺴﻠﺴﻠﺔ اﻟﺼﺤﻴﺤﺔ« )‪.-(٧٢‬‬ ‫ﻟﻨﻔﺴﻚ‪ُ ْ ُ َ :‬‬ ‫ﻟﻠﻨﺎس َﻣﺎ ُ ﱡ‬ ‫ﻓﺎﻟﺮﺳﻮل ﷺ َ ُﻳﻘﻮل‪ َ »:‬ﱠ‬ ‫َ ﱠ ُ ُ‬
‫ٌ‬ ‫ِ‬
‫وﺑﺎﻃﻞ ﺷﻨﻴﻊ‪...‬‬ ‫ﺑﻼء ﻓﻈﻴﻊ‪،‬‬
‫أﻧﻪ‪) :‬ﲤﻴﻴﻊ!(‪ :‬ﻓﻬﺬا ٌ‬ ‫ﺑﺎدﻋﺎء ﱠ ُ‬ ‫اﻟﺘﻨﻔﲑ ﻣﻦ )اﻹﻧﺼﺎف( ﱢ‬ ‫ُ‬ ‫وأﻣﺎ‬
‫ﱠ‬
‫ْـﺼﻒ( ِ َ َ‬ ‫ِ‬ ‫اﻟﻴـﻮم‪ْ َ -‬‬
‫أن ُ ْ َ َ‬
‫ﻳﻠﺤـﻖ َﻫـﺬا ) ُاﳌﻨ‬ ‫ﻫـﻮ َ ُ‬ ‫ِ‬
‫أﺑﻄﻞ َ ِ‬ ‫وﻣﻦ َ ْ َ ِ‬ ‫ِ‬
‫ﺑـﺬاك‬ ‫ُ‬ ‫اﻟـﺒﻌﺾ!( ‪َ ْ َ -‬‬ ‫ﺣـﺎل ) َ ْ‬ ‫ﻛـﲈ ُ َ‬‫اﻟﺒﺎﻃـﻞ ‪َ َ -‬‬ ‫َ ْ‬
‫ﺧﺎﻟﻒ َ ِ ً‬ ‫ِ‬
‫رأﻳﻪ!!‬‫ﺟﺎرﺣﺎ‪َ ،‬أو َﱂ ْ َ َﻳﺮ َ ْ َ ُ‬ ‫ﳌﺠﺮد َ ﱠأﻧ ُﻪ َ َ َ‬ ‫اﳌﺒﺪع!(؛ ُ َ ﱠ‬ ‫) َُ ﱠ‬
‫ِ‬ ‫ِ‬ ‫ﻣﻮاﻓﻖ ِ ُ َ ﱢ‬ ‫أﻧﻪ ُ ِ ٌ‬
‫ﻋﲆ ﻋﲔ َﻫﺬا‬ ‫ﳜﺎﻟﻔﻪ ِﰲ َﺗﻨ ِ ِ َ‬
‫ْﺰﻳﻠﻬﺎ َ َ‬ ‫ﺑﺪع ﲠﺎ؛ َﻟﻜﻨ ُﱠﻪ ُ ُ ُ‬‫اﻟﺒﺪﻋﺔ اﻟﺘﻲ َ ﱠ َ‬ ‫ﻧﻮع ِ ْ َ‬ ‫ﻟﻠﻤﺒﺪع ‪-‬ذاك‪ِ -‬ﰲ َ ْ ِ‬ ‫ﻣﻊ َ ﱠ ُ‬‫َ َ‬
‫اﳌﺒﺪع ‪ْ َ -‬أو َذاك‪!!-‬‬
‫َُ ﱠ ِ‬
‫ُ‬
‫اﻟﺴﻠﻒ؟!‬ ‫ﻓﻬﻞ ﻫﻜﺬا ﻛﺎن‬
‫وﻣﻨﺎﻫﺠﻬﻢ؟!‬
‫ُ‬ ‫أﺧﻼﻗﻬﻢ‪ُ ُ ،‬‬
‫وﻋﻠﻮﻣﻬﻢ‪،‬‬ ‫ُ‬ ‫وﻫﻞ ﻫﻜﺬا ﻛﺎﻧﺖ‬
‫أﺻﻞ َ ِ‬
‫ﺗﺎﺳﻊ‪...‬‬ ‫وﻫﺬا َ ْ ٌ‬
‫َ َ‬
 ‫‪٢١٠‬‬

‫ﺑﻌﺾ َ ِ َ ِ‬
‫اﻷﻣﺜﻠﺔ‪.‬‬ ‫ﻣﺮت ِ َ‬
‫ﺑﻚ َ ْ ُ‬ ‫وﻗﺪ َ ﱠ ْ‬‫ََْ‬
‫ْ‬
‫اﳉْﺮ ِح ﱠ ْ ِ ِ‬ ‫اﳉﺎرح ِﻣﻦ اﻟﻌَﻠﲈِء ُ َ ِ‬
‫واﻟﺘﻌـﺪﻳﻞ‪،‬‬ ‫ﺑﺄﺳﺒﺎب َ‬ ‫اﻷﻣﻨﺎء َ ِ ِ َ‬
‫اﻟﻌﺎرﻓﲔ ِ َ ْ َ ِ‬ ‫َ‬ ‫ُ َ‬ ‫ﺎن َ ِ ُ‬ ‫ﻧﻌﻢ؛ إِ َذا َﻛ َ‬
‫ََ ْ‬
‫ﻋﱪة ِ ْ ِ ِ ِ‬ ‫ﻫﻮى)‪(١‬؛ َﻓﻼ ِ ْ َ َ‬ ‫ِ‬ ‫واﳌﻌﱰض َ ِ ً‬ ‫ُ َِْ ُ‬
‫ﺑﺎﻋﱰاﺿﻪ‪.‬‬‫َ‬ ‫ﺐ َ ً‬ ‫ﺟﺎﻫﻼ َأو َﺻﺎﺣ َ‬

‫ﳏﺾ‪.‬‬
‫ﺣﻖ َ ْ ٌ‬
‫وﻫﺬا َ ﱞ‬ ‫)‪َ (١‬‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫اﳌﻨﺎط ‪َ -‬واﻗﻌﻴﺎ‪ِ :-‬ﰲ َ َ ِ‬ ‫ِ‬
‫اﻟﻌﱪة ِﰲ َ ْ ِ‬ ‫ِ‬
‫اﳉﻬﻞ(‪ْ َ ،‬أو ) َ َ‬
‫اﳍﻮى( َ َ‬
‫ﻋﲆ )َﻫﺬا(‪،‬‬ ‫ﺻﻮاب َ َ ِ ِ‬
‫ﺗﻨﺰﻳﻞ ) َ ْ‬ ‫ﲢﻘﻴﻖ َﻫﺬا َ َ‬ ‫وإﻧﲈ ْ َ ُ‬‫َ ﱠ‬
‫َْأو )َذاك(!‬
‫ٍ‬ ‫ﺑﻐﲑ ) َ ْﺗﻘـﻮى(‪ِ ُ ِ ،‬‬ ‫وﻟﻴﺲ ِ ٍ‬
‫ﺣﺠـﺔ‬
‫وﺑـﺪون ُ ﱠ‬ ‫َ‬ ‫ﻋﺒﻴﺪ( ‪ِ -‬‬ ‫زﻳﺪ(‪ْ َ ،‬أو ) ُ َ ْ‬ ‫اﳍﻮى ِﰲ ) َ ْ‬ ‫اﳉﻬﻞ َ ْأو َ َ‬
‫ادﻋﺎء َ ْ ِ‬ ‫أن ﱢ َ َ‬ ‫ﺑﺨﺎف َ ﱠ‬ ‫ََْ َ‬
‫ِ ِِ‬
‫ﺑﻌﺪ َ ْ‬
‫اﻟﻜﻮر!‬ ‫ﺻﺎﺣﺒﻪ ِ َ ْ ِ‬
‫ﺑﺎﳊﻮر َ ْ َ‬ ‫ﻋﲆ َ‬ ‫ﻗﺪ َ ْ ِ ُ‬
‫ﻳﺮﺟﻊ َ َ‬ ‫ﺗﻘﻮى ‪ْ َ -‬‬ ‫َْ َ‬
‫ﺻﺎﺣﺐ ﻫﻮى!!؟‬ ‫ِ‬ ‫ٍ‬
‫ﺟﺎﻫﻞ‬ ‫ﺻﺎدرا ِﻣﻦ‬‫ً‬ ‫ادﻋﺎء )اﳉﻬﻞ(‪ ،‬و)اﳍﻮى(‬ ‫ﻓﻜﻴﻒ إذا ﻛﺎن ﱢ ُ‬
‫ﺗﻮرد ِ ِ ْ‬
‫اﻹﺑﻞ‬ ‫ﺳﻌﺪ( ُ ْ َ ُ‬
‫ﻣﺸﺘﻤﻞ ﻣﺎ ﻫﻜﺬا ﻳﺎ ) ُ‬ ‫وﺳﻌﺪ ُ ْ َ ِ ْ‬‫ٌ‬ ‫ﺳﻌﺪ(‬
‫أوردﻫﺎ ) ٌ‬
‫ً‬
‫ﻗﺮﻳﺒـﺎ‪:-‬‬ ‫ﺑﻌﺾ ﱠ ِ‬
‫اﻟﻨـﺎس!( ‪-‬‬ ‫ِ‬ ‫أﺿﺤﻜﻨﻲ!‪ -‬ﻋﻨﺪ ُﻣﻨﺎﻗﺸﺘﻲ ﻟـ)‬ ‫ﻗﺮﻳﺒﺎ‪ ِ -‬ﱠﳑﺎ َ ْ َ ِ‬ ‫ﺳﻤﻌﺖ ‪ً -‬‬ ‫ُ‬ ‫أﻋﺠﺐ ﻣﺎ‬‫ِ‬ ‫ِ‬
‫وﻣﻦ‬
‫َ‬
‫اﻷﻟﺒﺎﲏ!( ‪ً ِ ُ -‬‬
‫ﻣﻐﺎﺿﺒﺎ‪!!-‬‬ ‫ّ‬ ‫ﻟﺴﺖ ِﻣﻦ ﺗﻼﻣﻴﺬ‬ ‫ورد!‪) :-‬أﻧﺖ َ‬ ‫ﺑﻌﺪ َ ْ ٍ‬
‫أﺧﺬ َ َ ﱟ‬ ‫أﻣﺎﻣﻲ‪َ ْ َ -‬‬ ‫وﺟﻬﻲ‪ِ -‬‬ ‫ﻗﻮﻟﻪ ‪-‬ﰲ َ ْ ِ‬ ‫ُُ‬
‫ﺿﺎﺣﻚ‪!-‬‬ ‫ِ ٌ‬ ‫ﻏﺎﺿﺐ؛ وأﻧﺎ‬‫ٌ‬ ‫أﻣﺎﻣﻲ!! ‪-‬وﻫﻮ‬ ‫ﻗﺎﳍﺎ!( ِ‬ ‫ﻫﻜﺬا ) َ‬
‫ﺧﻠﻔﻲ(؟!‬ ‫ِ‬ ‫ﻗﺎﺋﻼ ) َ ْ‬
‫ً‬ ‫ﺗﺮاه‬
‫ﻓﲈذا ُ َ ُ‬
‫ِ‬ ‫ِ‬
‫ﻧﺤﻮا ﻣﻦ ) ُرﺑﻊ َ ٍ‬ ‫ِ‬ ‫ِ‬ ‫ﻣﻊ ﻣﻌﺮﻓﺘﻪ ِ‬‫ِ‬
‫ﻗﺮن( ﻣـﻦ‬ ‫ً‬ ‫ﺑﺤﻤﺪ اﷲ‪-‬‬ ‫ﺑﺮة ‪ْ َ ِ -‬‬ ‫اﳉﺎزﻣﺔ)!( ﺑﻤﻼزﻣﺘﻲ ﻟﺸﻴﺨﻨﺎ ‪ً َ َ َ ُ -‬‬
‫ﻣﻼزﻣﺔ َ ﱠ ً‬
‫واﻟﱪﻫﺎن‪.-‬‬
‫اﻟﺰﻣﺎن ‪-‬ﺑﺎﻟﺪﻟﻴﻞ ُ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫وﻳﺘﻔـﺎﺧﺮ!‪ِ َ ْ ِ -‬‬
‫ﺑﺎﻻﻧﺘـﺴﺎب إﱃ ﺷـﻴﺨﻨﺎ ‪ َ -‬ﱠ ْ َ َ‬
‫واﻟﺘﻠﻤـﺬة ﻋﻠﻴـﻪ!‪!-‬‬ ‫َ‬ ‫ﻫﻮ!( ‪-‬‬‫ﻳﻔﺨﺮ ) ُ َ‬‫‪ ...‬ﰲ اﻟﻮﻗﺖ اﻟﺬي َ ْ َ ُ‬
‫أﻗﻞ ِﻣﻦ ُرﺑـﻊ )رﺑـﻊ اﻟﻘـﺮن!( ‪-‬وذﻟـﻚ َ ْ َ‬
‫ﻗﺒـﻞ‬ ‫ﻣﻌﻪ!‪ -‬إﱃ ﱠ‬ ‫ﻳﺼﻞ َ ِ َ ِ‬
‫ذﻟﻚ ﻣﻨﻪ ‪ُ َ َ -‬‬ ‫ﻳﻜﺪ ُ‬ ‫وﺣﻖ ﻟﻪ!‪ -‬ﻣﻊ ِ‬
‫ﻛﻮﻧﻪ ﱂ ْ ْ‬ ‫ُ ﱠ‬
‫ﻧﺤﻮ ) ِ ِ‬
‫وﻟﻜﻦ‪:‬‬
‫ْ‬ ‫ﻗﺮن(!‪!!-‬‬‫ﻧﺼﻒ َ ْ‬‫َ ْ ِ ْ‬
‫ﻟﻴﺴﺖ اﻷﺣﻼم ﰲ ﺣﲔ اﻟﺮﺿﺎ إﻧﻤـﺎ اﻷﺣﻼم ﰲ ِ‬
‫ﺣﺎل َ َ ْ‬
‫اﻟﻐﻀﺐ!‬ ‫ُ‬ ‫ُ‬
‫اﻟﱪ‪.-‬‬ ‫ِ‬ ‫ﻛﲈ ﰲ »اﻻﺳﺘﺬﻛﺎر« )‪ِ - (٢٨٦/٨‬‬
‫ﻻﺑﻦ ﻋﺒﺪ َ ﱢ‬
‫وأدﻟﺘـﻪ‪» :-‬اﻟﺴﻠـﺴﻠﺔ اﻟـﺼﺤﻴﺤﺔ« )‪ ،(٧٢٠/٢‬و»اﻟﺴﻠـﺴﻠﺔ‬ ‫وﺟﻮه ﻫﺬا ﱠ‬ ‫ِ‬ ‫ِ‬
‫ﺑﻌﺾ‬ ‫ِ‬
‫ﳌﻌﺮﻓﺔ‬ ‫ُ‬
‫واﻧﻈﺮ ‪-‬‬
‫اﻟﺮﺿﻴﺔ« )‪ ،(٤/١‬و»ﺣﻜﻢ ﺗﺎرك اﻟﺼﻼة« )ص‪.،(٢٥‬‬
‫ﱠ‬ ‫اﻟﻀﻌﻴﻔﺔ« )‪ ،(٧/١‬و»اﻟﺘﻌﻠﻴﻘﺎت‬
‫ـﺸﻴﺨﻪ اﻹﻣــﺎم اﻷﻟﺒــﺎﲏ« ِ‬
‫اﻟﻮاﻗـ ِ‬
‫ـﻊ ‪-‬ﰲ )‪ (١٢٠٠‬ﺻــﻔﺤﺔ‪،‬‬ ‫‪ ...‬وﰲ ﻛﺘــﺎﰊ »ﺳ ـﺆاﻻت اﳊﻠﺒــﻲ ﻟـ ِ‬
‫ّ‬ ‫ُ‬
‫ﺑﻴﺎن ُ‬
‫أﻃﻮل‪..‬‬ ‫ﺻﻔﺤﺔ‪ٌ :-‬‬
‫ً‬ ‫ً‬
‫ﻧﺤﻮا ﻣﻦ )‪(٧٠‬‬ ‫ﻣﻘﺪﻣﺘﻪ( اﻟﺒﺎﻟ ِ‬
‫ﻐﺔ‬ ‫و) َ ﱢ ِ ِ‬
‫ُ َ‬
‫‪٢١١‬‬

‫‪ ‬‬
‫ح وا‬ ‫ا‬
‫ِ‬ ‫ﺒـﺪﻳﻊ ِ َ ْ َ‬ ‫اﻟﺘ ِ‬ ‫وأﻣﺎ ﱠ ْ ِ ُ‬
‫ﻟﻸﺷـﺨﺎص(؛ َ ْ ُ‬
‫واﻻﻛﺘﻔـﺎء‬ ‫اﻟـﺮواة(‪َ ،‬أو ) ﱠ ْ‬ ‫ﺟـﺮح ﱡ‬ ‫ﺑـﲔ ) َ ْ ِ‬ ‫اﻟﺘﻔﺮﻳـﻖ َ ْ َ‬ ‫ََﱠ‬
‫ﺑﺎﳉﺮح ُاﳌﺠﻤﻞ ‪ِ -‬ﰲ ﱠ ِ‬
‫ﻓﻨﻘﻮل‪:‬‬ ‫اﻟﺘﺒﺪﻳﻊ‪-‬؛ َ َ ُ‬ ‫ْ‬ ‫ِ َْ ِ ْ َ‬
‫أﻗﻮى ِﻣﻦ ﱠ ْ ِ ِ‬
‫اﻟﺘﺒﺪﻳﻊ)‪(١‬؟!‬ ‫ﺟﺮح َ ْ َ‬ ‫أي َ ْ ٍ‬ ‫َ ﱡ‬
‫اﳋﺎﺻﺔ ِ َ ْ ِ‬
‫ﺑـﺎﳉﺮح؛‬ ‫اﳉْﺮ ِح َ ﱠ َ‬ ‫ﺐ َ‬ ‫ﻛﺘ َ‬ ‫اﳉْﺮ ِح ﱠ ْ ِ ِ‬
‫واﻟﺘﻌﺪﻳﻞ‪ْ َ ،‬أو ُ ُ‬ ‫ﻛﺘﺐ َ‬ ‫أﺣﺪ ُ ُ َ‬
‫وﻟﻮ راﺟﻊ َأي َ ٍ‬
‫ََْ َ َ َ ﱡ َ‬
‫ﺑﺠﺮح َأﻫِﻞ ِ َ ِ ِ‬
‫اﻟﺒﺪع ِ ِ َ ِ ْ‬
‫ﺑﺒﺪﻋﻬﻢ‪.‬‬ ‫ﻣﻜﺘﻈﺔ ِ َ ْ ِ ْ‬ ‫ﻓﺴﲑاﻫﺎ ُ َ َ ﱠ ً‬ ‫َ َ ََ َ‬
‫َوِﻣﻨَْﻬﺎ‪:‬‬
‫ِ‬ ‫ِ‬ ‫ِ َ ِ‬ ‫ِ‬ ‫ﻛَِﺘﺎب » ﱡ َ ِ ِ‬
‫وﻛﺘـﺎب‬
‫ﺣﺒـﺎن‪ُ َ َ ،‬‬ ‫اﳌﺠـﺮوﺣﲔ« ﻻْﺑـِﻦ ﱠ‬ ‫وﻛﺘـﺎب » َ ْ ُ‬
‫ﻟﻠﺒﺨﺎري‪ُ َ َ ،‬‬ ‫اﻟﻀﻌﻔﺎء« ْ ُ َ ِ ﱢ‬ ‫َ‬ ‫ُ‬
‫ِ‬
‫اﻟﻀﻌﻔﺎء« ﻻْﺑِﻦ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫» َ ِ‬
‫ﻟﻠﺠﻮزﺟﺎﲏ‪ ،‬و» ﱡ َ َ‬ ‫اﻟﺮﺟﺎل« ْ ُ ْ َ َ ّ‬ ‫أﺣﻮال ﱢ َ‬ ‫وﻛﺘﺎب » َ ْ َ‬‫ﻋﺪي‪ُ َ َ ،‬‬ ‫اﻟﻜﺎﻣﻞ« ﻻْﺑِﻦ َ ّ‬
‫ِ‬ ‫ﲥﺬﻳﺐ ﱠ ِ‬ ‫وﻓﺮوﻋﻪ‪ -‬وِﻣﻨْﻬﺎ‪ِ َ » :‬‬ ‫ﲥﺬﻳﺐ َ ِ‬ ‫ِ‬
‫ﺣﺠـﺮ‪،‬‬ ‫اﻟﺘﻬﺬﻳﺐ« ﻻْﺑـِﻦ َ َ‬ ‫ْ‬ ‫ْ‬ ‫اﻟﻜﲈل«‪َ َ ُ ُ ُ ُ َ -‬‬ ‫َ‬ ‫اﳉﻮزي‪ ،‬و» َ ْ ُ‬ ‫َْ ِ ّ‬
‫اﻟﺪﻳﻮان«‪ ،‬و» ُ ْ ِ‬ ‫اﻟﺬﻫﺒﻲ‪َ ِ » :‬‬ ‫و» ﱠ ْ ِ‬
‫اﳌﻐﻨﻲ«‪.‬‬ ‫َ‬ ‫اﳌﻴﺰان«‪َ ،‬و» ﱢ َ‬ ‫وﻛﺘﺐ ﱠ َ ِ ّ‬ ‫ﻟﻪ‪ُ ُ َ ،-‬‬ ‫اﻟﺘﻘﺮﻳﺐ« ‪ُ َ -‬‬

‫ﻋﻨﻮاﻧـﻪ‪» :‬أﻫـﻞ ِ‬
‫اﻟﺒـﺪع‬ ‫ﺣﻔﻈـﻪ اﷲُ‪ُ ُ -‬‬
‫ُ‬ ‫ﻣﻘﺎل ﺑﺪﻳﻊ ﻟﻔـﻀﻴﻠﺔ اﻟـﺸﻴﺦ ﺭﺑﻴﻊ ﺑﻦ ﻫﺎﺩﻱ ‪-‬‬ ‫وﺛﻤﺔ ٌ‬ ‫)‪ َ (١‬ﱠ َ‬
‫ِ‬
‫أﺋﻤﺔ اﳊﺪﻳﺚ ُدﺧﻮﻻً ﱠأوﻟﻴﺎ«‪...‬‬ ‫ﻳﺪﺧﻠﻮن ﰲ ﺟﺮح ﱠ‬ ‫ُ َ‬
‫ﺟﲇ‪-‬؛ ﻓﻘﺪ ْ َ َ‬ ‫ﺑﺘﻜﻠﻒ ٍ‬
‫ﻇﺎﻫﺮ‪ ،‬وﲤ ﱡ ٍ‬ ‫ٍ‬ ‫ﳛﻤﻠﻪ‪ -‬ﱡ‬ ‫ِ‬
‫أﺑﻄﻞ!!‬ ‫ﺤﻞ َ ﱟ‬ ‫ﺑﻌﺾ( ﻛﻼﻣﻲ ‪-‬ﰲ ﻫﺬا اﻟﺒﺎب‪ -‬ﻣﺎ ﻻ ُ ُ‬ ‫ﲪﻞ ) َ‬ ‫وﻣﻦ َ ﱠ َ‬ ‫َ‬
‫ﲤــﺮﻳﻂ!( اﻟﻜــﻼم!! واﻹﻟﺰاﻣــﺎت‬ ‫ٍ‬
‫ﻧﻈـ َـﺮة‪ -‬ﻋــﲆ ) َ ْ ِ‬ ‫ِ‬ ‫َ‬ ‫ِ‬
‫ـﻞ‪-‬ﻣــﻦ ﱠأول َ ْ‬ ‫ِ‬
‫ـﻞ )ﻧﻘــﺪه( ‪-‬اﳍﺰﻳـ ِ‬‫ْإذ ﻣﺒﻨــﻰ ُﻛـ ﱢ‬
‫واﻟﻠﻮازم!‪ -‬اﻟﻔﺎﺷﻠﺔ! ِ ُ‬
‫وﺑﺎﻟﻔﻬﻮم اﻟﺒﺎﻃﻠﺔ!‬ ‫ِ‬ ‫‪-‬‬
 ‫‪٢١٢‬‬

‫ِ‬ ‫اﳉْﺮ ِح ﱠ ِ ُ‬ ‫ْ ِ‬
‫ﺧـﺎص ‪َ-‬ﻛـَﲈ َ َ‬
‫ﻗـﺎل‬ ‫اﻟﺒﺪع‪َ-‬و َﻏ ْ ِﲑﻫﻢ‪َ ُ -‬‬
‫ﻫﻮ ْ ٌ‬
‫ﻋﻠـﻢ َ ﱞ‬ ‫ﻷﻫﻞ ِ َ‬
‫اﻟﺸﺎﻣﻞ ْ ِ‬ ‫ﻋﻠﻢ َ‬ ‫ﺑﻞ ْ ُ‬ ‫َ‬
‫ِ‬
‫اﳊﺎﻛﻢ َ ُأﺑﻮ َ ْ ُ‬
‫ﻋﺒﺪ اﷲ‪.-‬‬ ‫َِ َ‬
‫ذﻟﻚ َ ُ‬
‫اﺑﻦ َ ِ َ ِ‬ ‫ﺷﻴﺦ ِ ْ ِ‬
‫رﲪﻪ اﷲُ‪َ -‬ﺣْﻴ ُﺚ َ َ‬
‫ﻗﺎل‪:-‬‬ ‫اﻹﺳﻼم ْ ِ ْ ﱠ‬
‫ﺗﻴﻤﻴﺔ ‪ُ َ َ -‬‬ ‫واﻧﻈﺮ َﻛَﻼَم َ ْ ِ‬
‫ْ ُْ‬
‫ِ‬ ‫اﻟﻜﺬب ﰲ ِ ِ‬ ‫ِ‬ ‫ﻬﻢ‪ ُ -‬ﱠ ِ ُ َ‬
‫ﻣﻨـﻪ‬ ‫اﻟﺮاﻓـ َﻀﺔ َ ْ َ ُ‬
‫أﻇﻬـﺮ ْ ُ‬ ‫ﱠ‬ ‫ﻣﺘﻔﻘﻮن َ ﱠ‬
‫أن َ َ‬ ‫اﻟﻌَﻠَﲈَء ‪ ُ -‬ﱠ‬
‫ﻛﻠ ُ ْ‬ ‫أن ُ‬‫واﳌﻘﺼﻮد‪ َ :‬ﱠ‬
‫»َ َْ ُ ُ‬
‫اﻟﻘْﺒَﻠِﺔ‪.‬‬
‫ﺋﻒ َأﻫِﻞ ِ‬
‫ْ‬
‫ﺳﺎﺋﺮ َﻃﻮا ِ ِ‬
‫ِ‬
‫ﰲ َ ِ َ‬
‫ِ‬ ‫اﻟﺮواة ﱠ َ َ ِ‬ ‫ِ‬ ‫اﳌﺼﻨﻔﺔ ﰲ َ ِ‬ ‫اﳉْﺮ ِح ﱠ ْ ِ ِ‬ ‫وﻣﻦ َ َ ﱠ َ‬
‫واﻟﻨﻘﻠﺔ‪ْ َ ْ َ َ ،‬‬
‫وأﺣـﻮاﳍﻢ‬ ‫أﺳﲈء ﱡ ُ‬ ‫َْ‬ ‫واﻟﺘﻌﺪﻳﻞ ُ َ ﱠ َ َ‬ ‫ﻛﺘﺐ َ‬ ‫ﺗﺄﻣﻞ ُ ُ َ‬ ‫ََ ْ‬
‫وﳛﻴـﻰ ْﺑـِﻦ َ ِ ٍ‬
‫ﻣﻌـﲔ‪،‬‬ ‫اﳌـﺪﻳﻨﻲ‪َ ْ َ ،‬‬
‫ﺑـﻦ َ ِ ِ‬ ‫وﻋـﲇ ِ‬ ‫ِ‬ ‫ﺳـﻌﻴﺪ َ ﱠ ِ‬ ‫ﺑـﻦ ِ ٍ‬
‫ﳛَﻴـﻰ ِ َ‬ ‫ﻣﺜَﻞ ُ ُ‬ ‫‪ِْ -‬‬
‫ّ‬ ‫اﻟﻘﻄـﺎن‪ َ َ ،‬ﱢ‬ ‫ﻛﺘﺐ َ ْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺣﺒـﺎن‪،‬‬ ‫وأﰊ َﺣـﺎﺗﻢ اﺑـﻦ ﱠ‬ ‫اﻟﺮِازي‪ َ ،‬ﱠ َ ّ‬
‫واﻟﻨـﺴﺎﺋﻲ‪ِ َ َ ،‬‬ ‫وأﰊ َﺣﺎﺗﻢ ﱠ‬ ‫زرﻋﺔ‪ِ َ َ ،‬‬ ‫وأﰊ ُ ْ َ‬ ‫ُ َ ِ ّ‬
‫واﻟﺒﺨﺎري‪ِ َ َ ،‬‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫اﻟـﺴﻌﺪي‪،‬‬
‫ﺎﲏ ﱠ ْ ّ‬ ‫اﳉْﻮ َزَﺟـ ّ‬ ‫ﻳﻌﻘـﻮب ُ‬ ‫واﻟﺪارﻗﻄﻨﻲ‪َ َ ْ ِ َ ،‬‬
‫وإﺑﺮاﻫﻴﻢ ﺑﻦ َ ْ ُ‬ ‫ﻋﺪي‪ َ ،‬ﱠ َ ُ ْ ّ‬ ‫ﲪﺪ اﺑﻦ َ ّ‬ ‫وأﰊ َأ ْ َ‬ ‫َ َِ‬
‫ِ ِ‬ ‫ِ‬
‫ﻋﺒﺪ اﷲ ﺑﻦ َﺻـﺎﻟﺢ اﻟﻌ ْﺠـ ّﲇ‪ّ َ ُ ،‬‬
‫واﻟﻌﻘـﻴﲇ‪،‬‬ ‫ﲪَﺪ ﺑﻦ َ ْ‬ ‫ﺳﻔﻴﺎن َ َ ِ ّ‬
‫اﻟﻔﺴﻮي‪َ ،‬و َأ ْ َ‬ ‫وﻳﻌﻘﻮب ﺑﻦ ُ ْ َ‬ ‫َُْ َ‬
‫اﻟﻐِﻨـ ّﻲ‬ ‫ﻋﺒـﺪ َ‬ ‫واﳊﺎﻓﻆ َ ْ‬
‫ِ‬
‫اﻟﻨﻴﺴﺎﺑﻮري‪َ َ ،‬‬‫واﳊﺎﻛﻢ ﱠ ْ َ ُ ِ ّ‬
‫ِ‬
‫اﳌﻮﺻﲇ‪َ َ ،‬‬
‫ِِ‬
‫ﻋﲈر َ ْ ّ‬ ‫ﻋﺒﺪ اﷲ ْﺑﻦ َ ﱠ‬ ‫وﳏﻤﺪ ﺑﻦ َ ْ‬ ‫َ َُﱠ‬
‫وأﻫـﻞ ِ َ ٍ‬ ‫ﻫـﻢ َ َ ِ َ ٌ‬ ‫ِ‬ ‫ﴫ ّي ‪ِ َ -‬‬ ‫ﺳﻌﻴﺪ اﳌ ِ ْ ِ‬ ‫اﺑﻦ ِ‬
‫ﻣﻌﺮﻓـﺔ‬ ‫وﻧﻘـﺎد‪ْ َ ُ ْ َ ،‬‬ ‫ﺟﻬﺎﺑـﺬة ُ ﱠ ُ‬ ‫اﻟـﺬﻳﻦ ُ ْ‬‫ﻫـﺆﻻء ﱠ َ‬ ‫وأﻣﺜﺎل َ ُ‬ ‫ْ‬ ‫َ‬
‫أﻛﺜﺮ ِﻣـﻨُْﻬ ْﻢ ﰲ‬ ‫ﻴﻌﺔ‪َ َ ْ َ -‬‬
‫اﻟﺸ ِ‬
‫ﺑﺎﻟﻜﺬب)‪- (١‬ﰲ ﱢ َ‬ ‫وف ِﻋﻨَْﺪُﻫ ْﻢ ِ َ ِ ِ‬ ‫رأى اﳌَْﻌُﺮ َ‬ ‫اﻹْﺳﻨَﺎد‪َ َ :-‬‬ ‫ﺑﺄﺣﻮال ِ‬ ‫َِ ْ َ‬
‫َﲨِﻴﻊ ﱠ ِ ِ‬
‫اﻟﻄﻮاﺋﻒ«)‪.(٢‬‬ ‫َ‬

‫ﺑﻌﻨـﻮان‪» :‬ﺧﻄـﻮرة اﻟﻜـﺬب‪،‬‬

‫ﺣﺴﻦ ُ‬
‫ﻣﻘﺎل َ َ ٌ‬ ‫ﻫﺎﺩﻱ ‪ َ -‬ﱠ َ ُ‬
‫وﻓﻘﻪ اﷲُ‪ٌ -‬‬ ‫)‪ (١‬وﻟﻔﻀﻴﻠﺔ اﻟﺸﻴﺦ ﺭﺑﻴﻊ ﺑﻦ‬
‫اﻟﺴﻴﺌﺔ«‪.‬‬
‫وآﺛﺎره ﱠ ﱢ‬
‫ُُ‬
‫واﻟﺪﻧﻴﺎ«‪.‬‬
‫اﻟﺪﻳﻦ ﱡ‬ ‫وﴐورﺗﻪ ِ ِ‬
‫ﻟﻘﻴﺎم ﱢ‬ ‫اﻟﺼﺪق‬
‫ُُ‬ ‫أﳘﻴﺔ ﱢ‬
‫ﺑﻌﻨﻮان‪ » :‬ﱠ‬
‫وآﺧﺮ ُ‬
‫ُ‬
‫ﻓـ‪:‬‬
‫ِ‬
‫واﻟﻜﺎذﺑﲔ‪...‬‬ ‫وﻧﺠﻨﺎ ِﻣﻦ اﻟﻜﺬب‬ ‫ِ‬
‫اﻟﻠﻬﻢ اﺟﻌﻠﻨﺎ ﻣﻦ اﻟﺼﺎدﻗﲔ‪ ،‬ﱢ‬
‫ّ‬
‫ﻳﻘﻮل‪] (I H G) :‬اﻟﺘﻮﺑﺔ‪..[١١٩:‬‬ ‫ورﺑﻨﺎ ُ‬ ‫ﱡ‬
‫ِ‬ ‫ِ‬
‫ﺗﻴﻤﻴﺔ‪.‬‬ ‫اﻟﺴﻨﱠﺔ اﻟﻨﱠَﺒِﻮﱠﻳﺔ« )‪ْ (٦٦/١‬‬
‫ﻻﺑِﻦ َ ْ ﱠ‬ ‫)‪» (٢‬ﻣﻨَْﻬﺎج ﱡ‬
‫‪٢١٣‬‬

‫ﺑﺄﻫـﻞ‬ ‫اﳉـْﺮ ِح ﱠ ْ ِ ِ‬
‫واﻟﺘﻌـﺪﻳﻞ )‪ِ ْ َ (١‬‬ ‫ﻛﺘﺎﺑـﻪ ﰲ َ‬
‫ﱢ ِ‬
‫ﻳـﺼﺪر َ َ ُ‬
‫ﺎﲏ ُ َ ُ‬
‫ِ‬
‫اﳉْﻮ َزَﺟـ ﱡ‬ ‫ﻫﺬا َ ُأﺑﻮ إِْﺳ َﺤﺎق ُ‬ ‫َو َ‬
‫ﻛﺎﻧﺖ َأوَل ِ ْ َ ٍ‬ ‫ﺑﺪأ ِ َ َ ِ ِ‬
‫ﺛـﻢ َ َ َ‬
‫ذﻛـﺮ‬ ‫ﻇﻬـﺮت ﰲ ِ ْ ِ‬
‫اﻹﺳـﻼم‪ ُ ،-‬ﱠ‬ ‫ﺑﺪﻋـﺔ َ َ َ ْ‬ ‫ﺑﺎﳋﻮارج ‪-‬إِ ْذ َ َ ْ ﱠ‬ ‫ﻓﻘﺪ َ َ َ‬ ‫َِ ِ‬
‫اﻟﺒﺪع؛ َ َ‬
‫ِ‬ ‫ِ ً ِ‬
‫ﺗﺴﻌﺔ ﻣﻦ ُ ُ ِ ْ‬
‫رؤوﺳﻬﻢ‪.‬‬ ‫ْ َ‬
‫ﻴﻌِﺔ‪.‬‬ ‫َِ ِ‬
‫واﻟﺮاﻓﻀﺔ َو ﱢ‬
‫اﻟﺸ َ‬
‫ﺑﺎﻟﺴﺒﺌﻴﺔ‪ُ ،‬ﺛﻢ ُ ْ َ ِ ِ‬
‫اﳌﺨﺘﺎرﻳﺔ‪ ،‬ﱠ‬
‫ﱠ‬
‫ِ ِ‬
‫ﺛﻢ َ ﱠﺛﻨﻰ ﱠ َ ﱠ ﱠ‬ ‫ُﱠ‬
‫ﻣﻔﺮﻃﺎ‪َ ،‬و‪َ َ :‬‬
‫ﻛـﺎن‬ ‫ﻓﻼن َ ِ ً‬
‫ﻏﺎﻟﻴﺎ ُ ْ ِ ً‬ ‫ﻛﺎن ُ َ ٌ‬ ‫ﻓﻼن ُ ْ َ ِ‬
‫ﳐﺘﺎرﻳﺎ؛ َو‪َ َ :‬‬ ‫ﻛﺎن ُ َ ٌ‬ ‫ﻓﻴﻬﻢ‪َ َ :-‬‬ ‫ﻋﺒﺎراﺗﻪ ‪ِ ِ -‬‬
‫وﻣﻦ ِ ِ ِ‬
‫َ ْ َ َ‬
‫ِ‬
‫ـﻼن َ ِ‬ ‫اﳌﺨﺘـ ِ‬
‫ـﺔ ُ ْ َ‬‫ﺎﺣﺐ راﻳـ ِ‬ ‫ِ‬
‫اب‪ ،‬و‪:‬‬ ‫ـﻼن َﻛ ـﱠﺬ ٌ‬
‫زاﺋﻐـ ًـﺎ‪َ ،‬و‪ُ :‬ﻓـ ٌ‬ ‫ـﺎن ُﻓـ َ ٌ‬
‫ـﺎر)‪َ ،(٢‬و‪َ :‬ﻛـ َ‬ ‫ـﻼن َﺻ ـ َ َ َ‬ ‫ُﻓـ َ ٌ‬
‫َﱠ ٌ‬
‫ﻛﺬاب َ ﱠ ٌ‬
‫ﺷﺘﺎم‪.‬‬

‫أﻧـﻮاع َ ْ ُ ِ َ‬
‫اﳌﺠـﺮوﺣﲔ‪،‬‬ ‫ﺑﺒﻴـﺎن َ ْ َ ِ‬
‫َ ََ‬
‫ِ‬
‫اﳌﺠـﺮوﺣﲔ« ِ ِ‬
‫ﻛﺘﺎﺑـﻪ ﰲ » َ ْ ُ‬
‫ﺣﺒﺎن ﱠ ِ‬ ‫ِ‬
‫اﺑﻦ ﱠ َ َ َ‬
‫ﺻﺪر َ َ ُ‬
‫ِ‬
‫َوَﻛﺬﻟ َﻚ ْ ُ‬
‫اﻟﺰﻧﺎدﻗ َﺔ ﱠ ِ َ َ‬
‫واﻟﺮاﻓﻀﺔ‪.‬‬ ‫ﻃﻠﻴﻌﺘﻬﻢ‪ :‬ﱠ َ ِ َ‬
‫وﺟﻌﻞ ﰲ َ ِ َ ِ ِ‬
‫َ ََ‬
‫ِ‬ ‫اﻷﺋﻤﺔ ﱠ ِ َ َ‬ ‫ﻳﻮرد َ ِ‬
‫ﻫﺆﻻء َ ِ ﱠ ُ‬
‫ﻛﺘـﺐ‬ ‫ﻣـﻦ َأْﻫـِﻞ ِ َ ِ‬
‫اﻟﺒـﺪع‪ -‬ﰲ ُ ُ ِ‬ ‫وﻏـﲑﻫﻢ ْ‬‫اﻟﺮاﻓﻀﺔ ‪َ ْ َ َ -‬‬ ‫ﻓﻜﻴﻒ ُ ْ ِ ُ َ ُ‬
‫َْ َ‬
‫اﳉْﺮ ِح(؟!!‬ ‫ﻳﺪﺧﻞ ﰲ َ ِ‬ ‫ِ‬
‫اﻟﺘﺒﺪﻳﻊ( ﻻ َ ْ ُ ُ‬ ‫اﳉْﺮ ِح إِ َذا َ َ‬
‫ﺑﺎب ) َ‬ ‫ﻛﺎن ) ﱠ ْ ُ‬ ‫َ‬
‫ﺮواﻳـﺔ َﻋـﻦ ِ َ ِ‬
‫ِ‬ ‫ﻣﺒﻴﻨـﺎ ) َ ِ َ َ‬ ‫ِ‬ ‫ﻗﺎل َ ِ ُ‬
‫ﺛﻘـﺎت َأْﻫـﻞ‬ ‫ﻓﺎﺋـﺪة( اﻟ ﱢ َ َ‬ ‫رﲪـﻪ اﷲُ‪ َ ُ -‬ﱢ ً‬ ‫اﳊﺎﻓﻆ ﱠ َ ِ ﱡ‬
‫اﻟـﺬﻫﺒﻲ ‪ُ َ َ -‬‬ ‫َ َ‬
‫َِ‬
‫اﻟﺒﺪع)‪:-(٣‬‬

‫وﺧﻮﻟﻒ ِﰲ َ ِ‬
‫اﻟﺸﺠﺮة« ‪َ ِ ُ َ -‬‬ ‫واﺳﻤﻪ‪ُ َ ْ َ » :‬‬
‫ذﻟﻚ‪!-‬‬ ‫ﻳﺴﻤﻴﻪ‪ » :‬ﱠ َ َ‬ ‫وﺑﻌﻀﻬﻢ ُ َ ﱢ‬
‫اﻟﺮﺟﺎل«‪ُ ُ ْ َ َ ،‬‬‫أﺣﻮال ﱢ َ‬ ‫)‪ُ ُ ْ َ (١‬‬
‫اﺑﻦ َ ﱢ‬
‫اﻟﻘﻴﻢ‪.-‬‬ ‫اﻟﺴﻨَﻦ« )‪ِ َ ِ ِ - (٢٤٣/١‬‬
‫ﻟﻺﻣﺎم ْ ِ‬ ‫ِ‬
‫وﺑﻴﺎﻧﻪ ِﰲ » َ ْﲥﺬﻳﺐ ﱡ‬ ‫ﴍح َﻫﺬا َ َ َ َ ُ‬ ‫اﻧﻈﺮ‪َ ِ َ ِ -‬‬
‫ﻟﻠﻔﺎﺋﺪة‪َ ْ َ -‬‬ ‫)‪ُ ْ (٢‬‬
‫اﻟﺒـﺪع!(؛ َ ِ ﱠ‬
‫ﻓﺈﻧﻨـﺎ‬ ‫أﻫـﻞ ِ َ‬ ‫اﻟﺮواﻳـﺔ ﻋـﻦ ِ َ ِ‬
‫ﺛﻘـﺎت َ ْ ِ‬ ‫ِ‬ ‫وﻧﺤﻦ ‪ُ-‬ﻫﻨَﺎ‪ -‬ﰲ ﻫﺬا اﻟﺰﻣﺎن!‪َ -‬ﻟﺴﻨﺎ ِﰲ ِ ِ‬
‫وارد ) ﱢ َ َ ْ‬ ‫َ‬ ‫ْ‬ ‫)‪ُ ْ َ َ (٣‬‬
‫ﺑـﻀﻮاﺑﻂ َ ٍ‬ ‫ﻣﻦ ُ ُ ُ ِ‬
‫ﻛﺘـﺒﻬﻢ ‪ -‬ﱠإﻻ‬ ‫اﻷﺧﺬ ِﻣﻨْﻬﻢ‪ ،‬وﻻَ اﻟﻨ ْ ِ ِ‬ ‫اﻟﺮواﻳﺔ َﻋﻨْﻬﻢ‪ ،‬وﻻَ َ ْ ِ‬‫ِ‬ ‫)ُ ﱠِ ُ َ‬
‫ﻣﻌﻴﻨـﺔ‪،-‬‬ ‫َ ُ َﱠ‬ ‫ﱠﻘﻞ ْ‬ ‫ُ َ‬ ‫ُ َ‬ ‫ﻋﺪم ﱢ َ‬ ‫ﻋﲆ َ َ ِ‬ ‫ﻣﺘﻔﻘﻮن( َ َ‬
‫وﻻَ ِ َ ِ‬
‫اﻹﺷﺎدة ِ ِﲠﻢ!!‬
‫َ‬ ‫َ‬
‫ﺣﻜـﻢ( ‪-‬ﻻَ َ ُأﻗـﻮل‪ِ ْ َ ) :‬‬
‫أﻫـﻞ=‬ ‫ﻟﺮأي ‪-‬ﻣﺎ‪ِ -‬ﰲ ) ُ ْ ِ‬ ‫ﺎﻟﻔﺔ ِ ْ ٍ‬
‫أن َأي ُﳐ َ َ ٍ‬
‫اﻟﺒﻌﺾ( َ ﱠ ﱠ‬ ‫ﻓﺈﻧﻨﺎ َ َﻧﺮى ِﻣَﻦ ) َ ْ ِ‬‫ذﻟﻚ؛ َ ِ ﱠ‬ ‫وﻣﻊ َ ِ‬
‫ََ َ‬
 ‫‪٢١٤‬‬

‫أدﻧـﻰ ِ ْ َ ٍ‬ ‫اﻟـﺬﻳﻦ ِ ِ‬
‫ﲑا ِﻣـﻦ ﱢ َ ِ ِ‬ ‫ﻓﺎﺋﺪة ِ ْ ِ َ ِ‬
‫وﻟﻜﻦ َ ِ َ َ‬
‫ِ‬
‫ﺑﺪﻋـﺔ‪َ ،‬أو َ ُ ْ‬
‫ﳍـﻢ‬ ‫ﻓـﻴﻬﻢ َ ْ َ‬ ‫اﻟﺜﻘـﺎت ﱠ َ‬ ‫ذﻛﺮﻧـﺎ َﻛﺜـ ً َ‬ ‫»ََ ﱠ‬
‫أرﺟــﺢ ِﻣــﻨُْﻬ ْﻢ َ َ ْ َ ُ‬
‫وأوﺛــﻖ ‪-‬إِ َذا‬ ‫ﻏــﲑﻫﻢ َ ْ َ ُ‬
‫ِ ِ ِ‬
‫ﺳــﻌﺔ ْ ِ ْ‬
‫ﻋﻠﻤﻬــﻢ‪ َ :-‬ﱠ‬
‫أن َ ْ َ ُ ْ‬ ‫ﻳــﺴﲑة ‪-‬ﰲ َ َ‬ ‫أوﻫــﺎم َ ِ َ ٌ‬
‫َْ َ ٌ‬
‫ﻋﺎرﺿﻬﻢ َ َ َ َ ُ ْ‬
‫وﺧﺎﻟﻔﻬﻢ‪.-‬‬ ‫َ َ َ ُ ْ‬
‫اﻷﺷﻴﺎء ِ َ ْ ِ‬ ‫َِ ِ‬
‫ﺑﺎﻟﻌﺪل َ َ ِ‬
‫واﻟﻮرع«)‪.(١‬‬ ‫ﻓﺰن َ ْ َ َ‬
‫ﻷﳖـﺎ ِ ْ َ ٌ‬ ‫ﻧﻘﻀﺘﻪ ِ ْ َ ُ‬ ‫ِ‬ ‫ِ‬
‫ﺟﺮﺣـﺔ‬ ‫اﻟﺒﺪﻋـﺔ؛ َ ﱠ َ‬ ‫ﳑﻦ َ َ َ ْ ُ‬ ‫وزﻧﺎ َ َ ْ َ ُ‬
‫وأرﺟﺢ ﱠ ْ‬ ‫اﻟﺴﻨﻲ َ ْ َ ُ‬
‫أﻋﻈﻢ َ ْ ً‬ ‫أن ﱢ َ َ‬
‫اﻟﺜﻘﺔ ﱡ ﱢ ﱠ‬ ‫ﻳﻌﻨﻲ‪ َ :‬ﱠ‬ ‫َْ‬
‫اﻟﺬي ِﻋﻨَْﺪُه ِ ْ َ ٌ‬
‫ﺑﺪﻋﺔ‪.‬‬ ‫اﻟﺜﻘﺔ ﱠ ِ‬
‫ﻋﲆ ِ َ َ‬
‫رواﻳﺔ ﱢ َ‬ ‫اﻟﺴﻨﻲ َ َ‬ ‫ﻓﱰﺟﺢ ِ َ َ ُ‬
‫رواﻳﺔ ﱢ َ‬
‫اﻟﺜﻘﺔ ﱡ ﱢ‬ ‫ِ ِ‬
‫ﻓﻴﻪ؛ َ ُ َ ﱠ ُ‬
‫ِ‬ ‫ﻫﺬا ِﻣﻦ َ ْ ِ‬
‫اﻟﻌﺪل )‪ (٢‬ﱠاﻟﺬي َ َ َ ُ‬
‫ﴍﻋﻪ اﷲُ‪.‬‬ ‫َو َ‬

‫ﺗﻜـﺎد َ ُ ُ‬
‫ﺗﻜـﻮن ‪-‬ﺑـﻞ‬ ‫اﻟـﺴﻠﻒ‪ُ َ َ -‬‬ ‫ودﻋـﺎة َ ِ َ‬
‫ﻋﻘﻴـﺪة ﱠ َ‬ ‫اﻟﺴﻨﺔ(‪ُ َ ،‬‬ ‫ﻣﻦ ) َ ْ ِ‬
‫أﻫﻞ ﱡ ﱠ‬ ‫وﻗﻊ ِﰲ ِ ْ ٍ ِ‬
‫ﺑﺪﻋﺔ ْ‬‫َ‬ ‫ﻓﻴﻤﻦ َ َ َ‬ ‫= َِ‬
‫اﻟﺒﺪع(!‪ -‬ﱠإﻧﲈ‪َ :‬‬
‫ِ‬ ‫وﺑﱰه‪ ،‬و ِ َ ِ‬‫ِ‬ ‫ﳍﺠﺮه‪ِ ِ ْ َ ،‬‬
‫ﺗﻜﻮن‪ِ ِ ً ِ -‬‬
‫واﺳﺘﺌﺼﺎﻟﻪ!!‬ ‫إﺳﻘﺎﻃﻪ‪،‬‬ ‫وﻗﻄﻌﻪ‪ْ َ ِ ْ َ َ ،‬‬ ‫ﺳﺒﻴﻼ َ ْ ِ َ‬ ‫ُ َ‬
‫اﳌﺆﺻـﻞ‬ ‫ِ‬ ‫اﻟﺒﺪع(‪ِ -‬ﻣﻦ ِ‬ ‫اﳌﻮﻗﻒ ِﻣﻦ )أﻫﻞ ِ‬ ‫اﳌﻠﺤﻆ ‪-‬ﰲ ِ ِ‬ ‫وﻫﺬا َ ْ َ ُ‬
‫ﻓﻮارق )ﻋﻠـﻢ اﳉـﺮح واﻟﺘﻌـﺪﻳﻞ(‪ -‬ﱠ‬
‫ِ‬
‫ﺗﻄﺒﻴﻘﺎﺗﻪ اﳌﻌﺎﴏة!!‬ ‫ً‬
‫ﻗﺪﻳﲈ‪ ، -‬وﺑﲔ‬
‫ﺗﺄﺻﻴﻞ َ ِ‬ ‫ِ‬
‫اﻟﻨﺎﴏة‪ِ ُ ِ «..‬‬ ‫ﻛﺘﺎﰊ » َ ِ‬ ‫وﰲ ِ َ ِ‬‫َِ‬
‫ﻣﺰﻳﺪ َ ْ ٍ َ ْ‬
‫وﲤﺜﻴﻞ‪.‬‬ ‫َ‬ ‫اﻟﻘﻮاﻋﺪ ﱠ َ‬
‫َ‬
‫ِ‬
‫ﻓﺎﻧﺘﻈﺮه‪...‬‬
‫َْ ْ ُ‬
‫)‪َ ِ » (١‬‬
‫اﳌﻴﺰان« )‪.(١٤١/٣‬‬
‫ٍ‬ ‫اﻷﺷﻴﺎء ِ َ ْ ِ‬
‫وﺟـﻪ‬ ‫واﻟﻮرع«‪َ َ :‬‬
‫ﻋـﲆ‬ ‫ﺑﺎﻟﻌﺪل َ َ َ‬ ‫ﻓﺰن َ ْ َ َ‬ ‫اﻟﺬﻫﺒﻲ ‪ -‬ﱠ ِ‬
‫اﻟﺴﺎﺑﻖ‪ِ َ » :-‬‬ ‫ﻛﻼم ِ َ‬
‫اﻹﻣﺎم ﱠ َ ِ ّ‬ ‫ﻗﺪ( ُ ْ َ ُ‬
‫ﻳﻔﻬﻢ َ َ ُ‬ ‫)‪َ (٢‬و) َ ْ‬
‫ِ‬ ‫اﻟﺮواة ِ ِ ْ َ ِ‬
‫ِ‬ ‫وﻗﻮع ُ َ ِ َ‬ ‫ﻣﺘﻌﻠﻖ ِ ِ ْ َ ِ‬
‫ﺗـﺮد ِﺑـﻪ َأ َ ُ ُ‬
‫ﺣـﺎدﻳﺜﻬﻢ‪،‬‬ ‫ﻟـﻴﺲ َ ِ ً‬
‫ﺳـﺒﻴﻼ ُ َ ﱡ‬ ‫ﺑﺎﻟﺒﺪﻋـﺔ َ ْ َ‬ ‫أوﻟﺌﻚ ﱡ‬ ‫ﺑﺎﻟﺒﺪﻋﺔ‪ َ َ ،‬ﱠ‬
‫وأن ُ ُ َ‬ ‫وﻫﻮ‪ َ :‬ﱠ ُ‬
‫أﻧﻪ ُ َ َ ﱢ ٌ‬ ‫َ َ‬
‫آﺧﺮ؛ َ ُ َ‬
‫َ ِ َ ُُ‬
‫ورواﻳﺎﲥﻢ‪..‬‬
‫ﻛﻼم ِ َ ِ‬ ‫وأﻗﺮب إﱃ ِ ِ‬
‫أﻋﻠﻢ‪.-‬‬ ‫اﻹﻣﺎم ﱠ َ ِ ﱠ‬
‫اﻟﺬﻫﺒﻲ ‪َ -‬واﷲُ َ ْ َ‬ ‫ﺳﻴﺎق َ َ ِ‬ ‫أرﺟﺢ‪َ َ ْ َ َ ،‬‬
‫أراه َ ْ َ َ‬
‫َ ْﺑﻞ َﻫﺬا َﻣﺎ َ َ ُ‬
‫َﻴﺎن‪-‬؛ ﱠ ْ‬ ‫ﻳﺘﻌﺎرض َاﳌﻌﻨ ِ‬ ‫ﴍﻋﻪ اﷲ( ‪َ -‬وﻻَ َ َ َ ُ‬ ‫أﻳﻀﺎ‪ِ ) -‬ﻣﻦ ْ ِ ِ‬ ‫َوﻫﻮ ‪ً ْ َ -‬‬
‫ﻓﺘﺄﻣﻞ‪.‬‬ ‫ْ َ‬ ‫اﻟﻌﺪل ﱠاﻟﺬي َ َ َ ُ‬ ‫َ َ‬
‫واﻟﻜﻼم ِﰲ اﻟﺮﺟﺎل ﻻَ َ ُ ِ‬ ‫ِِ‬ ‫وﻫﻮ ِ ْ ُ‬
‫اﳌﻌﺮﻓـﺔ‪،‬‬ ‫ﳚﻮز ِإﻻﱠ َ ﱢ‬
‫ﻟﺘﺎم َ ْ ِ َ‬ ‫ُ‬ ‫ﱢ َ‬ ‫اﻟﺴﲑ« )‪ُ َ َ َ » :(٤٤٨/٨‬‬ ‫ﻋﻤﻮم( َﻗ ْﻮﻟﻪ ِﰲ » ﱢ َ‬
‫ﻣﺜﻞ ) ُ ُ ِ‬ ‫َ ُ َ‬
‫اﻟﻮرع«‪.‬‬
‫ﺗﺎم َ َ‬
‫َ ﱢ‬
‫‪٢١٥‬‬

‫ِ‬
‫ﻣﺮاﺗﺐ‪:‬‬ ‫اﻟﺮوَاة َ َ‬ ‫اﺑﻦ َ َ ٍ‬ ‫وﺟﻌﻞ َ ِ ُ‬
‫َ ََ‬
‫ﻋﲆ َ َ َ‬ ‫ﺣﺠﺮ ﱡ َ‬ ‫اﳊﺎﻓﻆ ْ ُ‬
‫اﻟﺼﺤﺎﺑﺔ‪.‬‬ ‫ُ َ‬
‫اﻷوﱃ‪ :‬ﱠ َ َ‬
‫ﱠ ِ‬
‫أوﺛﻖ( ﱠ ِ‬
‫اﻟﻨﺎس‪.‬‬ ‫ﻣﺪﺣﻪ ِﺑـ ) َ ْ َ‬
‫أﻓﻌﻞ(؛ َﻛـ ) َ ْ َ‬ ‫واﻟﺜﺎﻧﻴﺔ‪َ :‬ﻣﻦ ُ ﱢ َ‬
‫أﻛﺪ َ ْ ُ ُ‬
‫ﻈﺎ؛ َﻛـ) ِ َﺛﻘﺔ ِ َﺛﻘﺔ(؛ َأو ﻣﻌﻨﻰ؛ ﻛـ ) ِ َﺛﻘﺔ ِ‬
‫ﺣﺎﻓﻆ(‪.‬‬
‫َ‬ ‫َْ ً‬ ‫اﻟﺼﻔﺔ َ ْﻟﻔ ً‬ ‫َأو َ َ ﱠ َ‬
‫ﺗﻜﺮرت ﱢ َ ُ‬
‫ﺑﺼﻔﺔ؛ َﻛـ )َِﺛﻘﺔ(‪َ ،‬أو‪ِ ْ ) :‬‬
‫ﻣﺘﻘﻦ(‪َ ،‬أو‪َْ) :‬ﺛﺒﺖ(‪َ ،‬أو‪ْ َ ) :‬‬
‫ﻋﺪل(‪.‬‬ ‫واﻟﺜﺎﻟِ َﺜﺔ‪ِ :‬ﻣﻦ ُ ْ ِ‬
‫أﻓﺮَد ِ ِ َ‬ ‫ﱠ‬
‫ُ‬
‫ﻗﻠﻴﻼ‪ِ َ ِ ،-‬‬ ‫ﻗﴫ َﻋﻦ ﱠ ِ َ‬
‫ﺻﺪوق(‪َ ،‬أو‪) :‬ﻻ‬ ‫وإﻟﻴﻪ ِ َ َ‬
‫اﻹﺷﺎرة ﺑـ‪ُ َ ) :‬‬ ‫ْ‬ ‫اﻟﺜﺎﻟﺜﺔ ‪ً -‬‬ ‫ﱠ َِ‬
‫واﻟﺮاﺑﻌﺔ‪َ :‬ﻣﻦ َ ُ َ‬
‫ﻟﻴﺲ ِِﺑﻪ َْﺑﺄس(‪.‬‬ ‫ِ‬
‫ﺑﺄس ِﺑﻪ(‪َ ،‬أو‪َ ْ َ ) :‬‬
‫َْ َ‬
‫اﻹﺷﺎرة ِﺑـ‪ُ َ ) :‬‬ ‫ﻗﻠﻴﻼ‪ِ َ ِ ،-‬‬ ‫ِ‬ ‫َ ِ‬
‫ﺳـﻴﺊ‬
‫ﺻـﺪوق َ ﱢ‬ ‫وإﻟﻴﻪ ِ َ َ‬‫اﻟﺮاﺑَِﻌﺔ ‪ْ َ ً َ -‬‬ ‫ﻗﴫ َﻋﻦ ﱠ‬ ‫واﳋﺎﻣَﺴﺔ‪َ :‬ﻣﻦ َ ُ َ‬
‫ﳞﻢ(‪َ ،‬أو‪َ ) :‬ﻟﻪ َأوﻫﺎم(‪َ ،‬أو‪ِ ْ ُ ) :‬‬ ‫ِ ْ ِ‬
‫ﳜﻄﺊ(‪.‬‬ ‫ُ ْ َ‬ ‫ﺻﺪوق َ ِ ُ‬‫اﳊﻔﻆ(‪َ ،‬أو‪ُ َ ) :‬‬
‫ﻴﻊ‪ِ َ َ ،‬‬ ‫ﺑﻨﻮع ِﻣـﻦ ِ ْ َ ِ‬ ‫ِ‬
‫رﻣﻲ ِ َ ْ ٍ‬ ‫َْ ِ ُ ِ‬
‫واﻟﻘـﺪر‪ ،‬ﱠ ْ ِ‬
‫واﻟﻨـﺼﺐ‪،‬‬ ‫ﻛﺎﻟﺘـﺸ ﱡ ِ‬
‫اﻟﺒﺪﻋـﺔ؛ ﱠ َ‬ ‫وﻳﻠﺘﺤﻖ ﺑِﺬﻟ َﻚ َﻣﻦ ُ َ‬ ‫ََ‬
‫اﻟﺪ ِ‬ ‫ِ‬
‫اﻋَﻴﺔ )‪َ- (١‬و َﻏْﲑه‪.«-‬‬ ‫ﻣﻊ َ َﺑﻴﺎن ﱠ‬ ‫واﻟﺘﺠﻬﻢ ‪َ َ -‬‬ ‫ِْ َ‬
‫واﻹرﺟﺎء‪ ،‬ﱠ َ ﱡ ِ‬

‫اﻹﻣﺎم ُ ِ‬ ‫اﳊﺪﻳﺚ؛ َ ِ ِ‬‫ﻛﺒﺎر َ ِأﺋﻤﺔ ِ‬ ‫ﻳﺮوي َﻋﻨْﻪ ُ ِ‬ ‫اﻟﺪاﻋﻴﺔ( ِﻣﻨ ُْﻬﻢ؛ َ َ‬

‫ﻛﺎن َ ْ ِ‬ ‫ِ‬
‫اﻟﺒﺨﺎري‬ ‫ﻛﺮواﻳﺔ ِ َ ِ‬
‫َ‬ ‫ﺑﻌﺾ ِ ﱠ َ‬ ‫ُ َْ‬ ‫وﺣﺘﻰ ) ﱠ َ‬ ‫)‪ َ َ (١‬ﱠ‬
‫ِ‬ ‫ِ‬ ‫ِ ِ‬
‫اﻟﺒﺨﺎري« )‪.-(٥٧٤/٢‬‬ ‫رﺟﺎل ُ ِ‬ ‫واﻧﻈﺮ » ِ َ‬ ‫ﺣﻄﺎن َ ِ ِ‬
‫اﳋﺎرﺟﻲ! ‪ُ ْ َ -‬‬ ‫ﻋﻤﺮان ﺑﻦ ﱠ‬ ‫ﻋﻦ ْ َ‬ ‫ِﰲ » َﺻﺤﻴﺤﻪ« َ ْ‬
‫وﺛﻘﻬـﻢ ﱠ َ ِ ﱡ‬
‫اﻟـﺬﻫﺒﻲ ﰲ »ﻣﻴـﺰان‬ ‫اﻟـﺮواة اﻟـﺬﻳﻦ ﱠ َ ُ‬ ‫ﻛﺘﺎﺑـﻪ » ﱡ‬
‫ﺣﺪﻳﺜﺎ‪ -‬ﳏﻤـﺪ إﺑـﺮاﻫﻴﻢ اﳌﻮﺻـﲇ َ ُ‬ ‫ً‬ ‫ﱠ َ‬
‫وأﻟﻒ ‪-‬‬
‫ﻣﻄﺒﻮع‪.-‬‬
‫ٌ‬ ‫ﺣﻴﺚ اﻟﺒﺪﻋﺔ« ‪-‬‬ ‫ﱡﻘﺎد ِﻣﻦ ُ‬‫ﺑﻌﺾ اﻟﻨ ﱠ ُ‬‫ﺗﻜﻠﻢ ﻓﻴﻬﻢ ُ‬ ‫اﻻﻋﺘﺪال«‪ ،‬وﻗﺪ ﱠ َ‬
‫َِ‬
‫اﻹﻣـﺎم أو ذاك‬
‫َ‬ ‫ﳌﺨﺎﻟﻔﺘـﻪ ﻫـﺬا‬ ‫ﺑﺎﻹﻣـﺎم ﱠ َ ِ ﱢ‬
‫اﻟـﺬﻫﺒﻲ؛‬ ‫ِ‬ ‫ﺳﺒﻴﻞ َ ْ ٍ‬
‫ﻃﻌﻦ‬ ‫ﻳﻮﻣﺎ‪َ -‬‬ ‫ﻗﻂ‪ً ْ َ -‬‬‫ﻳﻜﻦ ﻫﺬا ‪ َ -‬ﱡ‬ ‫ﻗﻠﺖ‪ :‬وﱂ ْ ُ ْ‬ ‫ُ‬
‫‪-‬ﺣﺘﻰ ﻟﻮ أﺧﻄﺄ‪!-‬‬
‫اﻟﺴﲑ« )‪:(٣٧٤/١٤‬‬
‫اﻟﺬﻫﺒﻲ‪ -‬ﰲ » ﱢ َ‬
‫ﱡ‬ ‫رﲪﻪ اﷲُ‪ -‬أي‪:‬‬
‫وﻗﺪ ﻗﺎل ‪ُ -‬‬
‫أﻫـﺪرﻧﺎه‪،‬‬
‫اﳊـﱢﻖ‪َ ْ َ ْ -‬‬ ‫ﺻـﺤﺔ ِ‬
‫إﻳﲈﻧـﻪ‪ َ َ ،‬ﱢ‬
‫وﺗﻮﺧﻴـﻪ ﱢ ِ‬ ‫اﺟﺘﻬﺎده ‪-‬ﻣـﻊ ِ ِ‬
‫ِ‬ ‫أن ُ ﱠ‬
‫»وﻟﻮ ﱠ‬
‫ﻻﺗﺒـﺎع َ‬ ‫ﱠ‬ ‫ﻛﻞ )َﻣﻦ( أﺧﻄﺄ ﰲ‬
‫ﻳﺴﻠﻢ ِﻣﻦ ) ِ ِ‬
‫ﻣﻌﻨﺎ«‪.‬‬
‫اﻷﺋﻤﺔ( َ َ‬
‫ﱠ‬ ‫ﻟﻘﻞ َﻣﻦ َ ْ َ ُ‬
‫وﺑﺪﻋﻨﺎه‪ َ َ :‬ﱠ‬
‫ﱠ ْ‬
 ‫‪٢١٦‬‬

‫ﻣﻨﻄﻠﻖ َ ْ ِ ِ‬
‫ﺗﻘﺪﻳﻢ‬ ‫أﻫﻠﻬﺎ ِﻣﻦ ُ ْ َ َ ِ‬ ‫ِ‬
‫اﳋﺎﻣﺴﺔ ﱠاﻟﺘِﻲ ُﻋﺮﻓﺖ ُ‬ ‫اﻟﺒﺪع ﰲ َ َ ِ‬
‫اﳌﺮﺗﺒﺔ َ َ‬
‫ْ َ‬ ‫ﻓﱰاه َﺟَﻌَﻞ َأْﻫَﻞ ِ َ‬
‫َََ ُ‬
‫ﻋﲆ ﻣﻦ َﺗَﻠﺒﺲ ِ ِ ْ َ ٍ‬
‫ﺑﺒﺪﻋﺔ‪.‬‬ ‫اﻟﺴﻨﻲ َ َ َ ﱠ َ‬ ‫ﱡ ﱢﱢ‬
‫َِ‬
‫ﻟﺬا؛ ََﺗﺮاه َُﻳﻘﻮل‪:‬‬

‫ﺎﻟﻘَﺪِر‪.‬‬ ‫َُ ٌ ِ‬
‫رﻣﻲ ﺑِ َ‬
‫ﻓﻼن ُ َ‬
‫ِ‬ ‫ِ‬
‫ﻓﻼن ُرﻣَﻲ ِ ِ ْ َ‬
‫ﺑﺎﻹرﺟﺎء‪.‬‬ ‫َُ‬
‫ﻓﻼن ِ‬
‫رﻣَﻲ ِ ﱠ َ ﱡ ِ‬
‫ﺑﺎﻟﺘﺸﻴﻊ‪.‬‬ ‫َُ ٌ ُ‬
‫ﻛﺜﺮ ﰲ ِ َ ِ ِ‬
‫ﻛﺘﺎﺑﻪ‪.-‬‬ ‫وﻫﻢ ُ ْ ٌ‬
‫‪ُ َ -‬‬
‫اﻟﺒـﺪع َ ِ َ ِ‬
‫اﻟﻐﻠﻴﻈـﺔ ﰲ‬ ‫أدﺧﻠـﻮا َأْﻫـَﻞ ِ َ ِ‬
‫اﻟﻌَﻠَﲈَء َ ْ َ ُ‬ ‫اﳌﻮﻓﻖ‪ َ -‬ﱠ‬
‫اﻷخ ُ َ ﱠ ُ‬ ‫وﻗﺪ َ ِ ْ َ‬
‫ﻋﻠﻤﺖ ‪ َ -‬ﱡأﳞﺎ َ ُ‬ ‫ََ‬
‫أن ُ‬
‫اﻟﻜَﻼَم ﰲ َأْﻫِﻞ ِ َ ِ‬
‫اﻟﺒـﺪع‬ ‫إن َ‬‫ﻳﻘﺎل‪ ِ :‬ﱠ‬
‫ﻓﻜﻴﻒ ُ َ ُ‬ ‫أﺣﺪ ‪ً ْ َ -‬‬
‫أﻳﻀﺎ‪-‬؛ َ َ ْ َ‬ ‫وﱂ ْ ُ َ ِ ْ ُ ْ‬
‫ﻳﻌﺎرﺿﻬﻢ َ َ ٌ‬ ‫اﳉْﺮ ِح‪َ ،‬‬ ‫ُُ ِ‬
‫ﻛﺘﺐ َ‬
‫ﻳﺴﻤﻰ‪ً ْ َ :‬‬
‫ﺟﺮﺣﺎ)‪(١‬؟!!!‬ ‫ﻻَُ ﱠ‬

‫ﺟﺮح( ‪-‬ﺑﻴﻘﲔ‪.-‬‬
‫)‪ (١‬ﻧﻌﻢ؛ ﻫﻮ ) َ ْ ٌ‬
‫اﻟﻠﻜﻨـﻮي ﰲ‬ ‫ﻋﻜﺲ ذﻟـﻚ!‪-‬؛ ﻓﻘـﺪ ﻧﻘـﻞ‬ ‫ﻳﻔﻬﻢ ﻣﻨﻪ‬ ‫ِ‬ ‫وإن َ‬
‫ْ‬
‫ﱡ‬ ‫ُ‬ ‫ﻏﲑ ذﻟﻚ ‪ -‬أو ﻣﺎ ُ َ‬
‫ﺑﻌﺾ )اﻟﻌﻠﲈء( َ‬ ‫ﻗﺎل ُ‬
‫ِ‬ ‫ِ‬ ‫»اﻟﺮﻓﻊ واﻟﺘﻜﻤﻴﻞ« )ص‪ (٥‬ﻋﻦ ﱠ ِ‬
‫وﻣـﱰ َﺟﻢ ِﰲ » َ‬
‫اﻟﻌـﱪ«‬ ‫اﺑﻦ ُاﳌﺮاﺑﻂ ‪ ُ ُ -‬ﱢ َ‬
‫ﺗـﻮﰲ َﺳـﻨ ََﺔ )‪٤٨٥‬ﻫــ(‪ْ َ ُ َ ،‬‬ ‫اﻟﻌﻼﻣﺔ ِ‬
‫)‪َ -(٢٥٤/١‬‬
‫ﻗﻮﻟﻪ‪:‬‬
‫اﻷﺧﺒﺎر؛ وﻣﺎ ﺑﻘﻲ ﻟﻠﺘﺠﺮﻳﺢ ﻓﺎﺋﺪة«!‬
‫ُ‬ ‫دوﻧﺖ‬‫»ﻗﺪ ُ ﱢ‬
‫ِ‬ ‫ﻗﻮﻟﻪ ‪َ -‬ﻛﲈ ِﰲ ِ ِ ِ‬ ‫ِ‬
‫اﻟﺮﺳﻤﻲ َ َ‬
‫ﻋـﲆ‬ ‫ﻣﻮﻗﻌﻪ ﱠ ْ ﱢ‬ ‫وﻣﻦ ﻣﺸﻬﻮر »ﻓﺘﺎوى« اﻟﺸﻴﺦ ﺻﺎﻟﺢ اﻟﻔﻮزان ‪-‬ﺣﻔﻈﻪ اﷲ‪ْ َ َ ُ ُ -‬‬
‫اﻹﻧﱰ ِﻧﺖ« )رﻗﻢ ‪:-(١٣٤١٥‬‬ ‫» َِْْ‬
‫ﻟﻴﺤ َﺬر؛ ﻣﺎ ﻫﻮ ِﻣﻦ ﺑﺎب اﳉﺮح واﻟﺘﻌﺪﻳﻞ«‪.‬‬ ‫ِ‬
‫» ُاﳌﺒﺘﺪع ُ َ ُ‬
‫ﻳﺬﻛﺮ ُ ْ‬
‫=‬ ‫وﻓﻘﻪ اﷲُ‪ُ ُ -‬‬
‫ﻗﻮﻟﻪ‪:‬‬ ‫آﺧﺮ ‪-‬ﻟﻪ ‪ -‬ﱠ ُ‬ ‫وﰲ ٍ‬
‫ﻛﻼم َ‬
‫‪٢١٧‬‬

‫ً‬
‫أﺣﺪا ﻣﻦ ﻋﻠﲈء اﳉﺮح واﻟﺘﻌﺪﻳﻞ ﰲ ﻋﴫﻧﺎ اﳊﺎﴐ!‬ ‫ﻧﻌﻠﻢ‬
‫»ﻣﺎ ُ‬ ‫=‬
‫ﻋﻠﲈء اﳉﺮح واﻟﺘﻌﺪﻳﻞ ‪-‬اﻵن‪ -‬ﰲ اﳌﻘﺎﺑﺮ‪..‬‬
‫ُ‬
‫ﻣﻮﺟﻮد ﰲ ﻛﺘﺒﻬﻢ ‪-‬ﻛﺘﺐ اﳉﺮح واﻟﺘﻌﺪﻳﻞ‪.-‬‬
‫ٌ‬ ‫ﻛﻼﻣﻬﻢ‬
‫وﻟﻜﻦ؛ ُ‬
‫ْ‬
‫ﺳﺐ اﻟﻨـﺎس‬
‫اﳉﺮح واﻟﺘﻌﺪﻳﻞ ﰲ ﱢ‬
‫ُ‬ ‫ُ‬
‫واﻟﺘﻌﺪﻳﻞ ﰲ ﻋﻠﻢ اﻹﺳﻨﺎد‪ ،‬وﰲ رواﻳﺔ اﳊﺪﻳﺚ‪ ،‬وﻟﻴﺲ‬ ‫ﺮح‬
‫واﳉ ُ‬
‫وﺳﺐ ﺑﻌﺾ اﻟﻨﺎس!!‬
‫ﱡ‬ ‫وﻣﺪح ﺑﻌﺾ اﻟﻨﺎس‪،‬‬
‫ُ‬ ‫ﱡ‬
‫وﺗﻨﻘﺼﻬﻢ‪ :‬ﻓﻼن ﻓﻴﻪ ﻛﺬا! وﻓﻼن ﻓﻴﻪ ﻛﺬا!‬
‫ﻫﺬا ﻣﻦ ِ‬
‫اﻟﻐﻴﺒﺔ واﻟﻨﻤﻴﻤﺔ‪ ،‬وﻟﻴﺲ ﻣﻦ اﳉﺮح واﻟﺘﻌﺪﻳﻞ«‪.‬‬
‫ﻗﻠﺖ‪:‬‬
‫ُ‬
‫واﻟﺬي َ ِ‬
‫اﻷول‪ ،‬ﱠ ِ‬ ‫ِ‬
‫ﻋﻠﻴﻪ ُ َ ﱠ‬
‫اﳌﻌﻮل‪:‬‬ ‫َ ْ‬ ‫وﻫ َﻮ َ ﱠ َ‬
‫ﻓﻮق ‪َ ِ -‬ﺑﻴﻘﲔ‪ُ َ ،-‬‬
‫واﻟﺼﻮاب‪َ :‬ﻣﺎ َ ْ َ‬
‫َ ﱠ َ ُ‬
‫اﻟﻔﺮق ﺑﲔ اﻟﻨﺼﻴﺤﺔ واﻟﺘﻌﻴﲑ« )ص‪-٨‬ﺑﺘﺤﻘﻴﻘﻲ(‪:‬‬ ‫اﳊﻨﺒﲇ ﰲ » َ ْ‬
‫ﱡ‬ ‫رﺟﺐ‬‫اﺑﻦ َ‬ ‫ُ‬
‫اﳊﺎﻓﻆ ُ‬ ‫ﻓﻘﺪ ﻗﺎل‬
‫وﻣـﻦ ﻻ‬ ‫ِ‬
‫اﳊﺪﻳﺚ ‪-‬وﻻ اﻟﺘﻤﻴﻴﺰ ﺑﲔ َﻣﻦ ُ ْ َ ُ‬ ‫رواة ﱠ ِ‬
‫اﻟﻄﻌﻦ ﰲ ِ‬ ‫»وﻻ َﻓﺮق ﺑﲔ ﱠ ْ ِ‬
‫رواﻳﺘﻪ ﻣـﻨﻬﻢ َ‬
‫ُ‬ ‫ﺗﻘﺒﻞ‬ ‫ﺣﻔﺎظ‬ ‫ُ‬
‫ِ‬
‫ﺗﺄوﻳﻠـﻪ‪،‬‬ ‫ﺷﻴﺌﺎ ﻣﻨﻬﺎ ﻋﲆ ِ‬
‫ﻏـﲑ‬ ‫وﺗﺄول ً‬ ‫واﻟﺴﻨﱠﺔ‪ ،‬ﱠ َ‬
‫ُﺗﻘﺒﻞ‪ -‬وﺑﲔ َ ْﺗﺒﻴﲔ ﺧﻄﺄ َﻣﻦ أﺧﻄﺄ ﰲ ﻓﻬﻢ ﻣﻌﺎﲏ اﻟﻜﺘﺎب ﱡ‬
‫ﻟﻴﺤﺬر ِﻣﻦ اﻻﻗﺘﺪاء ﺑﻪ ﻓﻴﲈ أﺧﻄﺄ ﻓﻴﻪ‪.‬‬
‫ﻳﺘﻤﺴﻚ ﺑﻪ‪ َ ُ ،‬ﱢ‬ ‫ﱠ َ‬
‫وﲤﺴﻚ ﺑﲈ ﻻ ُ َ َ ﱠ‬
‫ﺟﻮاز ذﻟﻚ ‪ً -‬‬
‫أﻳﻀﺎ‪.«-‬‬ ‫ِ‬ ‫اﻟﻌﻠﲈء ﻋﲆ‬
‫ُ‬ ‫أﲨﻊ‬
‫وﻗﺪ َ‬
‫‪٢١٩‬‬

‫‪ ‬‬
‫ﻦ‬ ‫ح وا ﻌﺪ ﻞ‪ ،‬و ﻆ ا‬ ‫ا‬

‫ـﺪﻳﻞ(‪ِ -‬ﻣــﻦ َ ْ َ‬
‫أﻋﻈـ ِ‬
‫ـﻢ‬ ‫واﻟﺘﻌـ ِ‬ ‫ِ‬ ‫ِ ِ‬
‫ـﻮم اﳊَــﺪﻳﺚ ‪َ-‬وﻣﻨَْﻬ ـﺎ‪) :‬اﳉَـْﺮ ُح ﱠ ْ‬ ‫ﺈن ُ ُ‬
‫ﻋﻠـ َ‬
‫وﻋﻠﻴـ ِ‬
‫ـﻪ؛ َﻓ ـ ِ ﱠ‬ ‫َ َ َْ‬
‫ُ ِ ِ‬ ‫ﺑﻴﺎن ﱢ َ ِ‬ ‫وﲪﺎﻳﺘﻪ)‪(٢‬؛ إِ ْذ ِ ِ‬
‫اﻟﺪﻳﻦ ِ َ ِ ِ‬ ‫ِ ِ‬ ‫ِ‬
‫اﻟـﺬﻳﻦ َ ﱠ َ ُ ُ‬
‫أﻫﻠﻬـﻢ اﷲُ‬ ‫اﻟﻌـﺪول ﱠ َ‬ ‫اﻟﺜﻘـﺎت ُ‬ ‫ﻓﻴﻪ َ َ ُ‬ ‫وﺳﺎﺋِﻞ)‪ (١‬ﺣْﻔﻆ ﱢ ِ َ َ‬ ‫َ َ‬
‫وﺣﻔﻈﻪ‪ِ ِ ِ َ ،‬‬
‫اﻟﺪﻳﻦ‪ِ ِ ْ ِ ،‬‬ ‫َِ َ ﱢ‬
‫وﺗﺒﻠﻴﻐﻪ‪.‬‬‫َ ْ‬ ‫ﻟﺘﻠﻘﻲ ﱢ ِ َ‬

‫وﻫـ ِﻢ‬ ‫ِ‬ ‫وﻏـﻼة ُ َ ِ ِ‬ ‫اﻟﺰﻧﺎدﻗـﺔ)‪ِ ِ ْ ُ (٣‬‬

‫واﳌﻠﺤـﺪﻳﻦ‪َ ُ َ ،‬‬ ‫ﲪﺎﻳﺔ ِﻣﻦ دس ﱠ َ ِ َ ِ‬
‫ﻴﻪ ِ َ َ ٌ‬
‫وﻓ ِ ِ‬
‫وﻣـﻦ َ ْ‬
‫اﳌﺒﺘـﺪﻋﲔ‪ْ َ ،‬‬
‫ْ‬ ‫َ ﱢ‬ ‫َ‬
‫اﻟﻮاﳘﲔ‪ِ ْ ِ ،‬‬
‫وإﻓﻚ َ ﱠ ِ‬
‫اﻟﻜﺬاﺑﲔ‪.‬‬ ‫ِ‬
‫َ‬

‫اﳉﺮح ﱠ ِ‬ ‫ﻣﻄﻮﻻً‪ -‬ﺣﻮل ) ْ ِ‬

‫وﻋﻴﺔ َ ْ َ ْ‬
‫واﻟﺘﻌﺪﻳﻞ(‪.‬‬ ‫ﻣﴩ ﱠ‬‫َ ْ َ ُ‬ ‫اﳌﻘﺪﻣﺔ‪) -‬ص‪ َ ُ - (٣٢‬ﱠ‬
‫ﺗﻘﺪم ‪-‬ﰲ ﱢ‬ ‫)‪ُ (١‬‬
‫اﻧﻈﺮ ﻣﺎ ﱠ‬

‫ﺑﻌﻨﻮان‪» :‬أﺋﻤﺔ اﳉﺮح واﻟﺘﻌـﺪﻳﻞ ُﻫـﻢ ُﲪـﺎة‬ ‫ٌ‬

‫رﺳﺎﻟﺔ ُ‬ ‫)‪ (٢‬وﻟﻠﺸﻴﺦ ﺭﺑﻴﻊ ﺑﻦ ﻫﺎﺩﻱ ‪-‬ﺣﻔﻈﻪ اﷲُ‪-‬‬
‫ﻛﻴﺪ ُ ْ ِ ِ‬
‫اﳌﻠﺤﺪﻳﻦ«‪.‬‬ ‫اﻟﺪﻳﻦ ِﻣﻦ َ ِ‬
‫ﱢ‬
‫ْ‬
‫ﻋﲆ َ َ ِ‬
‫اﳌﻨﺎﺑﺮ‪..‬‬ ‫ﳋﻄﺒﺖ ﱠ ِ َ‬
‫اﻟﺰﻧﺎدﻗ ُﺔ َ َ‬ ‫اﳌﺤﺎﺑﺮ؛ َ َ ِ‬
‫َ‬ ‫وﲪﻠﺔ َ َ ِ‬ ‫ﻗﺪﻳﲈ‪َ :-‬ﻟﻮﻻ َأﺻﺤﺎب ﱠ َ ِ‬
‫اﻟﺪﻓﺎﺗﺮ‪ُ َ َ َ َ ،‬‬ ‫ْ َ ُ‬ ‫ﻗﻴﻞ ‪ْ ً َ -‬‬
‫ِ‬ ‫وﻗﺪ ِ َ‬
‫)‪ْ َ َ (٣‬‬
‫درﻫﻢ‪ِ َ َ ،‬‬
‫وﻋﻠﻴﻪ َ ْ ُ ُ‬
‫أﺟﺮﻫﻢ‪.‬‬ ‫َﻓﻠﻠﻪ َ ﱡ ُ َ ْ‬
‫ﺳـﲑ َ ْ َ‬ ‫ِ‬ ‫أدب ِ ْ َ‬ ‫اﻟﻜـﻼم َ ْ ِ ِ‬
‫أﻋـﻼم اﻟﻨ َ َ‬
‫ﱡـﺒﻼء«‬ ‫اﻹﻣـﻼء« )ص‪َ ،(١٥٣‬و» َ‬ ‫وأﻫﻠـﻪ« )‪َ ،(٤٠٢‬و» َ َ‬ ‫ذم َ َ ِ َ‬ ‫واﻧﻈﺮ » َ ّ‬
‫َ ْ ُ‬
‫)‪.(٧٠/١٠‬‬
 ‫‪٢٢٠‬‬

‫اﳉﺮح ﱠ ْ ِ ِ‬
‫واﻟﺘﻌﺪﻳﻞ‪.‬‬ ‫ﻣﻨﻬﺞ َ ِ ِ‬
‫أﺋﻤﺔ َ ْ ِ‬‫ﻋﲆ َ ْ َ ِ ﱠ‬
‫ﻗﺎﺋﻤﺔ َ َ‬ ‫اﻟﺴﻨﺔ()‪ِ َ - (١‬‬
‫اﻟﻌﻘﺎﺋﺪ‪ٌ َ ِ َ -‬‬ ‫َ‬
‫وﻛﺘﺐ ) ﱠ ِ‬
‫ﱡ‬ ‫ُُ ُ‬
‫ِ‬ ‫ِ‬
‫اﻷﻫﻮاء‪ِ ْ َ ،‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﱠِ‬
‫واﻵراء‪ :‬ﻻ‬
‫َ‬ ‫وﻧﻘـﺪ ﱢ َ ِ‬
‫اﻟﻨﺤـﻞ‬ ‫ﻋﲆ َ ْ َ ِ ْ‬
‫ﻣﻨﻬﺠﻬﻢ ﰲ َ ْﻧﻘﺪ َأْﻫِﻞ َ ْ َ َ‬ ‫ﻳﺴﲑ َ َ‬
‫واﻟﺬي ﻻ َ ُ‬
‫واﳍﻮى)‪.(٢‬‬ ‫ﺣﻜﻢ اﻟ ﱡ ُ ِ‬ ‫ﳜﺮج َﻋﻦ ُ ْ ِ‬
‫ﻈﻨﻮن َ َ‬ ‫َُْ ُ‬

‫اﻟـﺴﻨﱠﺔ« ْ ِ‬
‫ﻻﺑـﻦ‬ ‫ﻟﻠﺨـﻼل‪َ ،‬و» ﱡ‬ ‫اﻟﺴﻨﱠﺔ« ِ َ ﱠ‬ ‫ﻋﺒﺪ اﷲ‪َ ،‬و» ﱡ‬
‫ﻻﺑﻨﻪ َ ِ‬
‫ِِ‬
‫اﻟﺴﻨﱠﺔ« ْ ْ‬ ‫أﲪﺪ‪َ ،‬و» ﱡ‬ ‫اﻟﺴﻨﱠﺔ« ِ ِ َ ِ‬
‫ﻟﻺﻣﺎم َ ْ َ‬ ‫ﻣﺜﻞ‪ » :‬ﱡ‬ ‫)‪ْ ِ (١‬‬
‫وﻏﲑﻫﺎ‪.-‬‬ ‫ﻧﴫ‪ِ ْ َ َ - ..‬‬ ‫َ ْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻣﻦ ُ ُ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫اﻟﻌﻘﺎﺋﺪ ﱠ َ ﱠ‬
‫اﻟﺴﻠﻔﻴﺔ‪.‬‬ ‫ﻛﺘﺐ َ َ‬ ‫ﲨﻴﻌﺎ‪ْ -‬‬ ‫وﻫﻲ ‪ً َ -‬‬ ‫َ َ‬
‫ِ‬
‫ﻓﻴﲈ َ ْﺑﻴﻨ َُﻬﻢ ِﰲ َﺗﻨ ِ ِ‬ ‫ﻗﺪ َﳜ َ ِ ُ َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ْﺰﻳﻞ ُ ْ ِ‬
‫اﳊﻜﻢ‬ ‫ْﺘﻠﻔﻮن َ‬ ‫ﻟﻜﻦ؛ ﻫﻢ ‪-‬ﻋﲆ اﺗﻔﺎﻗﻬﻢ ﰲ اﻷﺻﻮل ﱠ َ ﱠ‬
‫اﻟﺴﻠﻔﻴﺔ‪ْ َ -‬‬ ‫ﻧﻌﻢ؛ َ ْ‬ ‫)‪َ َ (٢‬‬
‫ﻣﻌﲔ ‪ِ ِ َ ِ -‬‬
‫ﺷﺨﺺ ُ َ ﱠ ٍ‬
‫ﻋﲔ َ ْ ٍ‬ ‫ﻋﲆ َ ْ ِ‬ ‫ٍَ‬ ‫ِِْ ٍ‬
‫ﺑﺬاﺗﻪ‪.-‬‬ ‫ﻣﻘﺮرة‪َ َ -‬‬ ‫ﻣﻌﺮوﻓﺔ ُ َ ﱠ َ‬ ‫ﺑﺒﺪﻋﺔ ‪َ-‬ﻣﺎ‪ُ ْ َ -‬‬ ‫َ‬
‫ِ‬ ‫ِ‬
‫ﻛﺜﲑ ‪-‬ﺟﺪا‪.-‬‬ ‫وﻫﻮ َ ٌ‬ ‫ﻣﺸﻬﻮر‪َ ُ َ ،‬‬‫ﻣﻌﺮوف َ ْ ُ ٌ‬ ‫وﻫﺬا َ ْ ُ ٌ‬ ‫َ َ‬
‫ﺑﻌﻀﻬﻢ ﰲ َ ْ ٍ‬ ‫ِ‬ ‫ِ‬
‫ﻫـﻮ‬
‫ﻋـﲈ ُ َ‬ ‫ﺑﻌﺾ ‪ً ْ َ -‬‬
‫ﻓـﻀﻼ َ ﱠ‬ ‫ﺑﻌﻀﺎ‪ْ َ ،-‬أو َ ْ َ ُ‬
‫ﻳﻄﻌﻦ َ ْ ُ ُ‬ ‫ﺑﻌﻀﻬﻢ َ ْ ً‬‫ﻳﺒﺪع ﻓﻴﻪ َ ْ ُ ُ‬ ‫ﻗﻂ‪ً -‬‬
‫ﺑﺎﺑﺎ ُ َ ﱢ ُ‬ ‫وﻟﻴﺲ َﻫﺬا ‪ َ -‬ﱡ‬ ‫ََْ َ‬
‫أﻛﺜﺮ ِﻣﻦ َ ِ‬
‫ذﻟﻚ!‪.-‬‬ ‫َ َُْ ْ‬
‫وﻣﻦ أﻣﺜﻠﺔ ذﻟﻚ‪:‬‬ ‫ِ‬
‫ً‬
‫ﻧﺎﺻﺤﺎ ﻟﺒﻌﺾ َﻣﻦ ﺳﺄﻟﻪ ﻋﻨﻪ‪:-‬‬‫ﻣﺸﻬﻮر ﺟﺪا‪-‬؛ ﺣﺘﻰ ﻗﺎل ‪-‬‬
‫ٌ‬ ‫ﻟﻠﻜﺮاﺑﻴﴘ ‪-‬وﻫﻮ‬
‫ﱢ‬ ‫ﺗﺒﺪﻳﻊ اﻹﻣﺎم أﲪﺪ‬
‫اﻟﻜﺮاﺑﻴﴘ!‬
‫ﱠ‬ ‫» ﱠإﻳﺎك‪ ،‬ﱠإﻳﺎك‪ ،‬ﱠإﻳﺎك‪ ،‬ﱠإﻳﺎك وﻫﺬا‬
‫ﺗﻜﻠﻢ َﻣﻦ ُ َ ﱢ ُ ُ‬
‫ﻳﻜﻠﻤﻪ«‪.‬‬ ‫ﺗﻜﻠﻤﻪ‪ ،‬وﻻ ُ َ ﱢ‬
‫ﻻُ َﱢُْ‬
‫ﻛﲈ ﰲ »ﺗﺎرﻳﺦ ﺑﻐﺪاد« )‪ ،(٥٦٥/٨‬و»اﻟﻜﺎﻣﻞ« )‪.(٣٦٥/٢‬‬
‫ﺗﻠﻤـﺬة ﻋﻨـﺪ اﻹﻣـﺎم اﻟـﺸﺎﻓﻌﻲ‪ِ ،‬‬
‫ٍ‬ ‫ِ‬ ‫ِ ِ‬
‫وﻣـﻦ‬ ‫ّ‬ ‫أﲪـﺪ‪-‬ﻧﻔـﺴﻪ!‪ْ َ َ -‬‬
‫زﻣـﻴﲇ‬ ‫َ‬ ‫اﻟﻜﺮاﺑﻴـﴘ ‪-‬ﻣـﻊ‬
‫ّ‬ ‫ﻣﻊ ﻛﻮن ﻫﺬا‬
‫اﻟﺮواة ﻋﻨﻪ‪.‬‬
‫ﻛﲈ ذﻛﺮ ذﻟﻚ اﻟﺒﻴﻬﻘﻲ ﰲ »ﺑﻴﺎن ﺧﻄﺄ َﻣﻦ أﺧﻄﺄ ﻋﲆ اﻟﺸﺎﻓﻌﻲ« )ص‪.(١٠١‬‬
‫اﻟﺸﺎﻓﻌﻲ«‪.‬‬
‫ّ‬ ‫اﺑﻦ ﺣﺠﺮ ﰲ »اﻟﺘﻬﺬﻳﺐ« )‪ِ » :(٤٣٢/١‬ﻣﻦ ِﻛﺒﺎر أﺻﺤﺎب‬ ‫ﺑﻞ ﻗﺎل ُ‬
‫ِ‬
‫وﻗﺎل ُ َ ﱢ ّ‬
‫اﳌﻌﻠﻤﻲ ﰲ »اﻟﺘﻨﻜﻴﻞ« )رﻗﻢ‪:(٨٤:‬‬
‫ﻓﻠﻢ َأر َﻣﻦ َ َ َ ُ‬
‫ﻏﻤﺰه ﻓﻴﻬﺎ«‪.‬‬ ‫»أﻣﺎ اﻟﺮواﻳﺔ؛ ْ‬
‫=‬ ‫ِ‬
‫اﻟﻜﺮاﺑﻴﴘ( ‪-‬ﻫﺬا‪:-‬‬ ‫وﺑﻌﻜﺲ ِ‬
‫ﺧﱪ )‬ ‫ِ‬
‫ّ‬
‫‪٢٢١‬‬

‫اﻟﻔﺮق‪ ،‬واﳊِﺪ ِ‬
‫ﻳﺚ‬ ‫ﻛﻼﻣﻪ َﻋﻦ ِ ِ‬
‫ﺧﻼل َ َ ِ ِ‬
‫رﲪﻪ اﷲُ‪َ ِ -‬‬‫ِ‬ ‫ِ‬ ‫ﺷﻴﺦ ِ ْ ِ‬
‫ﻗﺎل َ ْ ُ‬ ‫َ َ‬
‫َ َ‬ ‫َ‬ ‫ﺗﻴﻤﻴﺔ ‪ُ َ َ -‬‬
‫اﻹﺳﻼم ْاﺑﻦ َ ْ ﱠ‬
‫ﻋﻠﻢ‪:-‬‬ ‫ﺑﻐﲑ ِ ْ‬
‫ﻋﲆ اﷲ ِ َ ْ‬
‫وﲢﺮﻳﻢ َ ْ ِ‬
‫اﻟﻘﻮل َ َ‬ ‫ﻋﻨﻬﺎ‪ِ ْ َ َ ،‬‬
‫ََْ‬
‫ﻫﺬه ِ ِ‬
‫اﻟﻔﺮق ِ ُ ْ ِ‬ ‫ﳜﱪ َﻋﻦ ِ ِ‬ ‫ﻓﻜﺜﲑ ِﻣﻦ ﱠ‬
‫» َ ً ِ‬
‫واﳍﻮى‪ُ َ ْ َ َ ،‬‬
‫ﻓﻴﺠﻌﻞ‬ ‫اﻟﻈ ﱢﻦ َ َ‬ ‫ﺑﺤﻜﻢ ﱠ‬ ‫َ‬ ‫َ‬ ‫اﻟﻨﺎس ُ ْ ِ ُ‬ ‫وأﻳﻀﺎ؛ َ َ ٌ‬ ‫َ ْ‬
‫وﳚﻌﻞ َﻣـﻦ َ َ َ َ‬
‫ﺧﺎﻟﻔﻬـﺎ‬ ‫ﻫﻢ َأْﻫَﻞ ﱡ‬
‫اﻟﺴﻨﱠﺔ! َ َ ْ َ ُ‬ ‫ﻟﻪ ‪ْ ُ -‬‬
‫)‪(١‬‬
‫ﻣﺘﺒﻮﻋﻪ ‪َ ِ َ ُ -‬‬
‫اﳌﻮاﻟﻴﺔ َ ُ‬
‫واﳌﻨﺘﺴﺒﺔ َِإﱃ ْ ِ ِ‬
‫َ ُ‬ ‫ﻃﺎﺋﻔﺘﻪ‪َ َ ِ َ ْ ُ ،‬‬‫ِ‬
‫َ ََُ‬
‫َأْﻫَﻞ ِ َ‬
‫اﻟﺒﺪع!‬

‫ﻗﻴـﻞ ﻟـﻪ ﰲ‬ ‫أن ُﺳـﻔﻴﺎن ﱠ ْ ِ ﱠ‬

‫اﻟﺜـﻮري ﱠﳌـﺎ َ‬ ‫اﻟﻜﱪى« )رﻗﻢ‪ :(٤٢١:‬ﱠ‬ ‫ﺑﻄﺔ ﰲ »اﻹﺑﺎﻧﺔ ُ‬ ‫اﺑﻦ ﱠ‬ ‫اﻹﻣﺎم ُ‬
‫ُ‬ ‫رواه‬
‫= ﻣﺎ ُ‬
‫ﻗﺪري«‪.‬‬ ‫ﺑﻄﺎﻧﺘﻪ َ َ ِ ﱠ ُ‬
‫اﻟﻘﺪرﻳﺔ؛ ﻗﺎل‪» :‬إذن؛ ﻫﻮ َ َ ِ ﱞ‬ ‫ﺑﻦ َﺻﺒﻴﺢ‪ ِ :‬ﱠ‬
‫إن ِ َ َ ُ‬ ‫ﱠِ ِ‬
‫اﻟﺮﺑﻴﻊ ِ‬
‫اﻟﺮﺑﻴﻊ ‪-‬ﻫﺬا‪:-‬‬ ‫أﲪﺪ ُ‬
‫ﻳﻘﻮل ﰲ ﱠ‬ ‫اﻹﻣﺎم َ‬
‫َ‬ ‫ﻣﻊ ﱠ‬
‫أن‬
‫ﺻﺎﻟﺢ«‪.‬‬
‫ٌ‬ ‫ﺑﺄس ﺑﻪ‪ٌ ،‬‬
‫رﺟﻞ‬ ‫»ﻻ َ‬
‫زرﻋﺔ‪ ،‬وأﺑﻮ ﺣﺎﺗﻢ‪.‬‬
‫وﻛﺬا ﻗﺎل اﻹﻣﺎﻣﺎن أﺑﻮ ُ ْ َ‬
‫اﳊﺠﺎج‪:‬‬
‫ﺷﻌﺒﺔ ﺑﻦ ﱠ‬ ‫وﻗﺎل ُ ُ‬
‫ِ‬ ‫ِ‬
‫اﻟﺮﺑﻴﻊ ﻣﻦ ﺳﺎدات ُاﳌﺴﻠﻤﲔ« ‪ َ -‬ﱠ َ ُ‬
‫وﻋﻈﻤﻪ‪.-‬‬ ‫» ﱠ ُ‬
‫ِ‬
‫وﻛﺬا ﻗﺎل ُ َ ْ ﱡ‬
‫اﻟﻌﻘﻴﲇ‪.‬‬
‫ُ‬
‫واﻧﻈﺮ »ﲥﺬﻳﺐ اﻟﻜﲈل« )‪.(٩٤-٨٩/٩‬‬
‫أﻛﱪ‪..‬‬‫)‪ (١‬اﷲُ َ ْ َ‬
‫ﺑﻌﺾ!( ِ ِ‬ ‫ﺷﻴﺦ ِ ْ َ‬ ‫ِ‬
‫واﻗﻌﻨﺎ‪..‬‬ ‫ﻋﻦ ) َ ْ ِ َ‬ ‫اﻹﺳﻼم؛ َ َ ﱠ ُ‬
‫ﻛﺄﻧﻪ َ ْ ُ ُ‬
‫ﻳﻜﺘﺐ َ ْ‬ ‫رﺣﻢ اﷲُ َ ْ َ‬
‫َ َ‬
‫اﻟﻌﺴﻜﺮﻳﺔ‪...‬‬
‫ﱠ‬ ‫ﺗﻮﺟﺪ إﻻ ﰲ ﱡ ْ‬
‫اﻟﺜﻜﻨﺎت‬ ‫أي ٍ‬
‫اﺳﻢ!‪ -‬ﻻ ُ ُ‬ ‫اﻟﻌﻤﻴﺎء ‪-‬ﲢﺖ ﱢ‬
‫ُ‬ ‫ُ‬
‫اﻟﻈﺎﳌﺔ‬ ‫اﳌﻮاﻻة‬
‫ُ‬ ‫وﻫﺬه‬
‫اﻟﴪﻳﺔ‪...‬‬‫اﻟﺪﻫﺎﻟﻴﺰ ﱢ ﱢ ﱠ‬
‫وﰲ ﱠ‬
‫ِ‬
‫وﰲ اﻷﺳﺎﻟﻴﺐ ْ ِ ﱠ‬
‫اﳊﺰﺑﻴﺔ‪...‬‬
‫ِ‬
‫اﻟﺼﻮﻓﻴﺔ‪...‬‬
‫اﻟﻄﺮق ﱡ ﱠ‬ ‫وﰲ ﱡ ُ‬
‫ِ‬ ‫وﺟﻮد ﳍﺎ ‪-‬ﰲ ٍ‬
‫وأﺑﻰ َﻣﻦ َأﺑﻰ!‬
‫ﺷﺎء‪َ ،‬‬‫ﺷﺎء َﻣﻦ َ‬ ‫ﻗﻠﻴﻞ أو ﻛﺜﲑ‪ -‬ﰲ اﻟﺪﻋﻮة ﱠ َ ﱠ‬
‫اﻟﺴﻠﻔﻴﺔ!!! َ‬ ‫‪ ...‬وﻻ ُ َ‬
‫ﳐﻄﺊ‪ِ ْ ُ ،‬‬
‫ﳐﻄﺊ!‬ ‫ﻏﲑه!‪ -‬ﻓﻬﻮ ُ ْ ِ‬ ‫ﺗﻮﻫﻢ )وﺟﻮد!( ذﻟﻚ ‪-‬ﻗﺎﻻً أو ﺣﺎﻻً!‪ -‬ﰲ ِ‬
‫ﻧﻔﺴﻪ‪ ،‬أو ﰲ ِ‬ ‫وﻣﻦ ﱠ َ ُ َ‬‫َ‬
 ‫‪٢٢٢‬‬

‫ﻮل‬ ‫رﺳ َ‬‫ﻣﺘﺒﻮﻋﻬﻢ ِﱠإﻻ َ ُ‬

‫ﻳﻜﻮن َ ْ ُ ُ ُ ْ‬ ‫اﻟﺴﱠﻨِﺔ ﻻ َ ُ ُ‬
‫اﳊﻖ َو ﱡ‬ ‫ﻓﺈن َأْﻫَﻞ َ ﱢ‬ ‫ﻣﺒﲔ؛ َ ِ ﱠ‬‫ﺿﻼل ُ ِ ٌ‬‫ﻫﺬا َ َ ٌ‬ ‫َو َ‬
‫ِ‬ ‫اﻟﺬي َ ِ‬‫اﻟﺬي ﻻ )‪(4 3 2 1 0.. - ,‬؛ َﻓﻬﻮ ﱠ ِ‬ ‫اﷲ ﷺ‪ ،‬ﱠ ِ‬
‫ﳚﺐ َ ْ ُ ُ‬
‫ﺗﺼﺪﻳﻘﻪ‬ ‫ُ َ‬
‫ﻛﻞ َﻣﺎ َ َ َ‬
‫أﻣﺮ‪.‬‬ ‫أﺧﱪ(‪ُ ُ َ َ َ ،‬‬
‫وﻃﺎﻋﺘﻪ ﰲ ُ ّ‬ ‫َ‬
‫ﻛﻞ َﻣﺎ ) ْ َ َ‬ ‫ﰲ ُّ‬

‫ﻳﺆﺧـﺬ ِﻣـﻦ‬ ‫اﻟﻨـﺎس ُ ْ َ ُ‬ ‫أﺣـﺪ ِﻣـﻦ ﱠ‬ ‫ﻛـﻞ َ َ‬

‫ﺑﻞ ُ ﱡ‬ ‫اﻷﺋﻤﺔ؛ َ ْ‬ ‫ِ‬
‫ﻟﻐﲑه ﻣﻦ َ ﱠ‬
‫اﳌﻨﺰﻟﺔ ِ َ ِ ِ ِ‬ ‫ِِ‬
‫وﻟﻴﺴﺖ َﻫﺬه َ ْ ِ َ ُ ْ‬ ‫َ َْ َ‬
‫وﻳﱰك)‪...(١‬‬ ‫َ ِِ‬
‫ﻗﻮﻟﻪ َ ُ ْ َ‬‫ْ‬
‫أن َأﻫَﻞ ِ ِ‬ ‫اﻟﺘﻌﺼﺐ ِ ْ َ ْ َ ِ‬ ‫ِ‬
‫اﳊﺪﻳﺚ‬ ‫َ‬ ‫وﻳﺒﲔ َ ﱠ ْ‬‫ﻟﻸﺷﺨﺎص )‪ َ ُ َ ،(٢‬ﱢ ُ‬ ‫ﻳﻨﻘﺪ ﱠ َ ﱡ َ‬ ‫رﲪﻪ اﷲُ‪ُ ُ ْ َ -‬‬ ‫واﺻﻞ ‪ُ َ َ -‬‬ ‫ﺛﻢ َ َ َ‬ ‫ُﱠ‬
‫اﻟﻔﺮﻗﺔ ﱠ ِ َ‬
‫اﻟﻨﺎﺟﻴﺔ؛ َﻓ ُ ُ‬
‫ﻬﻢ‪:‬‬ ‫ﻫﻢ ِ ْ َ َ‬ ‫اﻟﻨﺎس َِﺑﺄن َ ُ ُ‬
‫ﻳﻜﻮﻧﻮا ُ ُ‬ ‫َأَﺣﱡﻖ ﱠ ِ‬

‫أﻋﻠـﻢ ﱠ ِ‬ ‫ﻳﺘﻌﺼﺒﻮن َُﻟﻪ ِﱠإﻻ َ ُ َ‬ ‫ِ‬

‫اﻟﻨـﺎس‬ ‫وﻫﻢ َ ْ َ ُ‬
‫رﺳﻮل اﷲ ﷺ‪ُ َ ،‬‬ ‫ﻟﻴﺲ َﻟـُﻬ ْﻢ َ ْ ُ ٌ‬
‫ﻣﺘﺒﻮع َ َ َ ﱠ ُ َ‬ ‫اﻟﺬﻳﻦ َ ْ َ‬
‫»ﱠ َ‬
‫ﺳﻨﺘﻪ‪ِ ِ ،‬‬
‫ﺑﲔ ِ ِ ِ‬ ‫وأﻋﻈﻤﻬﻢ َ ْ ِ ً‬ ‫ﺑﺄﻗﻮاﻟﻪ َ ِ ِ‬ ‫ِ‬
‫وﺳﻘﻴﻤﻬﺎ‪.‬‬
‫َ‬ ‫ﺻﺤﻴﺢ ُ ﱠ َ َ‬ ‫ﲤﻴﻴﺰا َ ْ َ َ‬ ‫وأﺣﻮاﻟﻪ‪ْ ُ ُ َ ْ َ ،‬‬ ‫ََْ َ ْ َ‬

‫ﻟـﻬﺎ‪ً ِ ْ َ َ ،‬‬
‫وﺗـﺼﺪﻳﻘﺎ َ َ َ ً‬
‫وﻋﻤـﻼ‪،‬‬ ‫اﺗﺒﺎﻋﺎ َ َ‬
‫ِ‬
‫ﺑﻤﻌﺎﻧﻴﻬﺎ؛ ﱢ َ ً‬ ‫وأﻫﻞ ِ َ ٍ‬
‫ﻣﻌﺮﻓﺔ ِ َ َ َ‬
‫ِ‬
‫ﻓﻘﻬﺎء ﻓَﻴﻬﺎ‪ْ َ ُ ْ َ َ ،‬‬
‫ِ‬
‫ََ ﱠُُ‬
‫وأﺋﻤﺘﻬﻢ ُ َ َ ُ‬
‫ً ِ‬ ‫َ ً ِ‬
‫ﻋﺎداﻫﺎ«)‪.(٣‬‬
‫ﻟـﻤﻦ َ َ َ‬
‫وﻣﻌﺎداة َ ْ‬ ‫ﻟـﻤْﻦ َ َ َ‬
‫واﻻﻫﺎ‪َ َ ُ َ ،‬‬ ‫وﻣﻮاﻻة َ‬ ‫وﺣﺒﺎ َ ُ َ‬
‫َ ُ‬

‫ِ‬ ‫اﻟﻜﻼم ُ َ ﱠ ِ‬ ‫ﻛﲈ ﻻَ َﳜ َْﻔﻰ‪ُ ِ ْ َ -‬‬ ‫)‪ (١‬وﻻَ ْ ِ‬

‫ُ‬
‫ﺷـﺄن‬ ‫اﳌﻘـﺎل(! ‪-‬ﻛـﲈ ﻫـﻮ‬ ‫اﳌﺤﻘﻖ ِﺑـ ) َ‬
‫ﻟﺴﺎن َ َ‬ ‫ﺗﺄﺻﻴﻞ َﻫﺬا َ َ ِ‬ ‫ﻳﻜﻔﻲ ‪َ َ -‬‬ ‫َ َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻗﻠﻴﻼ‪!-‬‬‫ﻛﺜﲑا َ ْأو َ ً‬
‫اﳊﺎل( ‪ً َ -‬‬ ‫ﻟﺴﺎن َ‬ ‫وﻣﻨﺎﻗﻀﺘﻪ ِﺑـ ) َ‬ ‫ﳐﺎﻟﻔﺘﻪ َ ُ َ َ‬ ‫ﻣﻊ ُ َ َ‬ ‫)اﻟﺒﻌﺾ!(‪َ َ -‬‬
‫وﻟﲑ ِ‬ ‫ﻣﻌﻪ!‪-‬؛ َ ْ َ ِ‬ ‫ﻓﻌﻞ ‪َ -‬أو ُ ِ َ ِ‬
‫اﺟﻊ‪..‬‬ ‫ﻓﻠﲑﺟﻊ‪َ ُ ْ َ ،‬‬‫ْ‬ ‫ﻓﻌﻞ ِﺑﻪ‪ ،‬أو َ َ ُ‬ ‫وﻣﻦ َ َ َ ْ‬ ‫ََ ْ‬
‫ِ‬ ‫َ‬ ‫ِ‬ ‫َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺗﻔـﺮق‬ ‫ﻳـﻮم!‪َ ِ َ َ ِ َ ،-‬‬
‫وﺑـﺴﺒﺒﻬﺎ َ َ ﱠ َ‬ ‫ﻣـﻦ ْأﻟـﻒ ْأﻟـﻒ َ ْ‬ ‫ﺑـﻞ ْ‬ ‫اﻟﻴـﻮم؛ َ ْ‬
‫اﻟﺒﻠﻴﺎت ‪ْ َ -‬‬ ‫اﻵﻓﺎت‪ َ َ ،‬ﱠ ُ‬
‫وﺑﻠﻴﺔ َ ﱠ‬ ‫آﻓﺔ َ‬ ‫وﻫﻲ َ ُ‬‫)‪َ َ (٢‬‬
‫اﻟﺼﺪ َ ﱠ ْ‬
‫واﻟﻠﻮم‪...‬‬ ‫اﻟﻘﻮم(‪َ ُ َ َ ،‬‬
‫وﻋﻈﻢ ﱠ ﱡ‬ ‫) َْ‬
‫واﻟﺘﻌﺼﺐ‬
‫ﱡ‬ ‫اﻟﺸﻴﺦ ﻋﺒﺪ اﻟﺮﲪﻦ ﺑﻦ ﻧﺎﴏ اﻟﺴﻌﺪي ﰲ »ﳎﻤﻮع اﻟﻔﻮاﺋﺪ« )ص‪ » :(٢٦١‬ﱠ َ‬
‫إﻳﺎك‬ ‫ُ‬ ‫وﻗﺎل‬
‫ِ‬
‫ﻧﻘﺼﻚ«‪.‬‬
‫وﺳﺪد َ‬
‫ﻧﻔﺴﻚ‪ ،‬ﱢ‬ ‫وﺳﻮء ﱠ ﱢ‬
‫اﻟﻈﻦ اﻟﺬي ﻻ ُﻳﺒﻨﻰ ﻋﲆ أﺳﺎس‪ ،‬وﺣﺎﺳﺐ َ‬ ‫َ‬ ‫ﱠ‬
‫اﻟﺬﻣﻴﻢ‪،‬‬
‫اﻟﺘﻌﺼﺐ اﻟﺬﻣﻴﻢ وآﺛﺎره«‪.‬‬
‫ﺑﻌﻨﻮان‪ » :‬ﱡ‬ ‫ٌ‬
‫ﻟﻄﻴﻔﺔ ُ‬ ‫ٌ‬
‫رﺳﺎﻟﺔ‬ ‫ﺣﻔﻈﻪ اﷲ‪-‬‬
‫ُ‬ ‫وﻟﻔﻀﻴﻠﺔ اﻟﺸﻴﺦ ﺭﺑﻴﻊ ﺑﻦ ﻫﺎﺩﻱ ‪-‬‬
‫)‪َ » (٣‬ﳎ ُْﻤﻮع َ َ َ‬
‫اﻟﻔﺘﺎوى« )‪.(٣٤٧-٣٤٦/٣‬‬
‫‪٢٢٣‬‬

‫ﻣـﻨﻬﺞ )‪َ (١‬أْﻫـِﻞ‬ ‫ﻋﲆ ِ َ ِ‬ ‫ﻋﻦ ِ ِ‬ ‫اﻷﻣﺮ َ َ ِ‬

‫ﻛﺬﻟﻚ؛ َﻓﺈِﱠن َﻣﻦ َ َ َ ﱠ ُ‬ ‫ِِ‬
‫ﺧـﻼف َ ْ َ ِ‬ ‫ﻳﺘﺤﺪث َ ِ َ‬
‫اﻟﻔﺮق ‪َ َ -‬‬ ‫وإذ َ ْ ُ‬ ‫َ‬
‫واﳍـﻮى؛ َ ﱠ ُ‬
‫ﻷﻧـﻪ ﻻ‬ ‫ﻳﺘﺤﺪث ِ ُ ْ ِ‬
‫ﺑﺤﻜﻢ ﱠ ﱢ‬
‫اﻟﻈﻦ َ َ‬ ‫ﺑﺪ َ ْ‬
‫أن َ َ َ ﱠ َ‬ ‫اﳉْﺮ ِح ﱠ ْ ِ ِ‬
‫واﻟﺘﻌﺪﻳﻞ‪ -‬ﻻ ُ ﱠ‬ ‫اﳊﺪﻳﺚ ‪-‬ﰲ َ‬
‫َ ِ ِ‬
‫اﻟﻔﺮﻗـﺔ َأو ﺗِْﻠـ َﻚ‪ِ ْ ،‬‬
‫ﻫـﺬه ِ ْ َ َ‬
‫ﺑـﻪ ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻟﺪﻳﻪ ْ ِ ُ ِ‬ ‫ِ‬
‫ﻋﻨﻬـﺎ َﻣـﺎ َ ْ َ‬
‫ﻟـﻴﺲ‬ ‫وﻳﻨﻔـﻲ َ ْ َ‬‫َ‬ ‫ﻳـﺪﻳﻦ ِ َ‬
‫ﻳﺜﺒﺖ ِﺑﻪ َﻣـﺎ ُ ُ‬ ‫ﻬﺞ َ َ ْ ُ‬ ‫َﻣﻨْ َ َ‬
‫ِ‬
‫ﻣﻦ َ ْ َ ِ َ‬
‫ﻣﺬﻫﺒﻬﺎ‪.‬‬
‫وﻟﻴﺲ َ َ ِ‬ ‫اﳌﻘﺎﻻت ﰲ ِ ِ‬
‫اﻟﻔﺮق ﱢ َ ِ‬ ‫ﻳﺆﻟﻒ َ َ َ ِ‬ ‫ﻳﻜﻮن ﰲ َأْﻫﻞ َ‬
‫واﻟﻨﺤﻞ‪ْ َ ْ َ َ ،‬‬
‫ﻟﺪﻳﻪ‬ ‫َ‬ ‫اﻟﻜَﻼم َﻣﻦ ُ َ ﱢ ُ‬ ‫ﻓﻘﺪ َ ُ ُ‬‫ََ‬
‫ﺑﻐﲑ ِ ْ ٍ‬
‫ﻋﻠﻢ‬ ‫ﻓﻴﺘﻜﻠﻢ َﻋﻦ ﺗِْﻠ َﻚ ِ ِ‬
‫اﻟﻔﺮق ِ َ ْ ِ‬
‫َ‬
‫ﻋﲆ َ ِ ِ‬
‫أﺳﺎﺳﻪ‪ َ َ َ ،‬ﱠ ُ‬
‫وﻳﻨﻔﻲ َ َ َ‬
‫ﻳﺜﺒﺖ ْ ِ‬
‫ﻣﻨﻬﺞ ُ ْ ِ ُ َ َ‬ ‫َ ٌَِْ‬
‫ﻣﻌﺮﻓﺔ َوﻻ َ ْ َ ٌ‬
‫واﳍﻮى‪َ ،-‬واﷲُ َ ُ ُ‬
‫ﻳﻘﻮل‪Ê É ÈÇ Æ Å Ä Ã Â Á) :‬‬ ‫‪َْ-‬ﺑﻞ ﱢ َ ِ‬
‫ﺑﺎﺗﺒﺎع ﱠ ﱢ‬
‫اﻟﻈﻦ َ َ‬
‫‪] (Ñ Ð Ï Î Í Ì Ë‬اﻹﴎاء‪.[٣٦:‬‬
‫ﺑﻤـﻨﻬﺞ َأﻫـﻞ َ ِ‬ ‫ٍ‬
‫وإﻧـﺼﺎف َﻣـﻦ َﱂ ْ َ ْ ُ ْ‬ ‫ﺑﺤﻖ َ َ ْ ٍ‬
‫اﳊـﺪﻳﺚ)‪ (٢‬ﰲ‬ ‫ﻳﺄﺧـﺬ َ ْ َ ْ‬ ‫وﻋﺪل ِ ْ َ‬ ‫ﻳﺘﻜﻠﻢ ِ َ ﱟ‬
‫َوﻻ َ َ َ ﱠ ُ‬

‫اﻟـﺴﻨﻲ ِﰲ ) َ ْ ِ ِ‬
‫ﺗﻄﺒﻴـﻖ( ﺑﻌـﺾ‬ ‫أن ِ‬‫راة ﺑـﻪ‪ َ :-‬ﱠ‬
‫اﻟﻴﻘﻴﻨﻲ ‪-‬اﻟﺬي ﻻ ﻳﻨﺒﻐﻲ ُاﳌﲈ ُ‬ ‫وﻣﻦ ﱢ ِ ِ‬ ‫ِ‬
‫اﳋـﻼف ﱡ ﱢ ﱢ‬
‫َ‬ ‫اﳊﻖ َ ﱢ‬ ‫)‪َ َ َ (١‬‬
‫اﳊﺪﻳﺚ‪ً ِ َ -‬‬
‫ﻗـﺪﻳﲈ‬ ‫أﻫﻞ ِ ِ‬
‫ﻣﻦ َ ْ ِ َ‬
‫ِ‬
‫ﻳﻮﺟﺪ اﺛﻨﺎن ْ‬‫ﻳﻜﺎد ُ ُ‬
‫ﻟﻜﺎن ﻻ ُ‬ ‫َ‬ ‫اﳌﻨﻬﺞ؛ َ ِ‬
‫وإﻻﱠ‬ ‫أﺻﻞ َ ْ َ‬
‫ِ‬ ‫ﻳﻌﺪ ِ ً‬
‫ﺧﻼﻓﺎ ِﰲ‬ ‫اﳌﻨﻬﺞ؛ ﻻ ُ َ ﱡ‬ ‫ِ‬
‫ُوﺟﻮه َ ْ َ‬
‫أﻫـﻞ اﳊـﺪﻳﺚ‬‫ِ‬ ‫ِ‬
‫ﺧـﻼف‬ ‫ﻣﺘﺨﺎﺻـﲈن ‪ِ -‬ﻟــﲈ ﻫـﻮ ﻣﻌﻠـﻮم ﻣ َﻘـﺮر ِﻣـﻦ ِ‬ ‫ﻣﺘﻬـﺎﺟﺮان‪ِ َ ،‬‬ ‫وﳘﺎ ُ َ ِ‬ ‫َ ْأو َ ِ ً‬
‫ﺣﺪﻳﺜﺎ‪ِ -‬إﻻﱠ َ ُ‬
‫ٌ ُ ﱠٌ‬ ‫َ‬ ‫َ‬ ‫ُ‬
‫ﻛﺜﲑ‪!-‬‬ ‫ِ‬ ‫ﺑﺎب اﻟﻨ ْ ِ‬ ‫‪-‬اﻟﻜﺜﲑ‪ -‬ﰲ ِ‬
‫واﳉﺮح‪-‬وﻫﻮ ٌ‬ ‫ﱠﻘﺪ‬
‫ﻳﻜﻦ‪..‬‬ ‫ﻗﻂ‪َ -‬ﱂ ْ َ ُ‬ ‫ﻗﺒﻞ ‪ َ -‬ﱡ‬ ‫وﻫﺬا ‪ِ -‬ﻣﻦ ُ‬ ‫َ َ‬
‫ﺑﻌﺪ‪ْ َ -‬‬ ‫ِ‬
‫ﻳﻜﻮن!‬ ‫أن ﻻَ َ ُ‬ ‫ﻣﻦ َ ْ ُ‬‫وأرﺟﻮ ‪ْ -‬‬ ‫َ َْ ُ‬
‫)‪ (٢‬وﻋﻠﻴﻪ ‪-‬ﺑﺤﻤﺪ اﷲ‪ِ ُ ْ َ َ -‬‬
‫ﻋﺎدﻳﺖ‪ ،‬وﳌـﻦ‬
‫ُ‬ ‫رﺿﻌﺖ‪ ،‬وﳌﻦ ﺧﺎﻟﻔﻪ‬ ‫وﻛﱪاﺋﻪ َ َ ْ ُ‬ ‫ﻧﺸﺄت‪ ،‬وﻣﻦ ُﻟﺒﺎﻧﺔ ﱠ‬
‫أﺋﻤﺘﻪ ُ‬
‫ﺘﺰﻣﻪ َ ْ ُ‬
‫واﻟﻴﺖ‪..‬‬ ‫اﻟ ُ‬
‫دﻋﻮت‪...‬‬
‫اﺳﺘﻀﺄت‪ ،‬وإﻟﻴﻪ َ َ ْ ُ‬
‫ُ‬ ‫رﺿﻴﺖ‪ ،‬وﺑﺄﻧﻮاره‬
‫ُ‬ ‫اﳊﻖ َ‬
‫ﲠﺬا ﱢ‬
‫ﺑﺪﻳﻊ اﻟﺴﲈوات واﻷرض‪.-‬‬ ‫ﻣﺒﺪل وﻻ ُ َ ﱢ‬
‫ﻣﻐﲑ‪ -‬ﻳﺎ َ‬ ‫ﻏﲑ ُ َ ﱢ‬ ‫ْ‬
‫اﺟﻌﻞ ﺧﺎﲤﺘﻲ ﻋﻠﻴﻪ ‪َ -‬‬ ‫‪ ...‬ﻓﺎﻟﻠﻬﻢ‬
‫رب اﻟﻌـﺎﳌﲔ؛ ﱠإﻻ‬
‫اﻟﺪﻳﻦ‪ ،‬ﺑﲔ َ َﻳﺪي ﱢ‬
‫ﻳﻮم ﱢ‬
‫ﺧﺼﻴﻤﻪ َ‬
‫ُُ‬ ‫ﺑﻐﲑ ذﻟﻚ ‪-‬ﰲ ٍ‬
‫ﻗﻠﻴﻞ أو ﻛﺜﲑ‪-‬؛ ﻓﺄﻧﺎ‬ ‫وﻣﻦ َرﻣﺎﲏ ِ‬
‫َ‬
‫=‬ ‫ﱠ‬
‫ﻳﺴﺘﺤﻠﻨﻲ ‪-‬ﺑﻴﻘﲔ‪.-‬‬ ‫أن‬
‫ْ‬
 ‫‪٢٢٤‬‬

‫ِ‬ ‫اﻟﺼﺤﻴﺢ ِﻣﻦ ِ ِ ِ‬ ‫ِ‬ ‫اﻟﺬي ِِﺑﻪ ُ َ ﱠ ُ‬

‫واﻟﺘﻌﺪﻳﻞ؛ ﱠ ِ‬
‫اﳉﺮ ِح ﱠ ِ‬
‫رﺳـﻮل اﷲ ﷺ‪،‬‬
‫اﻟﺴﻘﻴﻢ ﻣﻦ َﺣﺪﻳﺚ َ ُ‬ ‫ﱠ‬ ‫ﻳﺒﲔ ﱠ ُ‬ ‫ْ‬ ‫َْ‬
‫اﻟﻨﺤﻞ‪.‬‬
‫وأﻫﻞ ﱢ َ‬ ‫ﺐ َِإﱃ ِ ِ‬
‫اﻟﻔﺮق َ َ ْ‬
‫ﻴﺢ ِﻣﻦ ِ ِ ِ‬
‫اﻟﺴﻘﻴﻢ ﻓَﻴﲈ ُﻳﻨْ َﺴ ُ‬ ‫اﻟﺼ ِﺤ ِ‬ ‫وﻳﻤﻴﺰ ِِﺑﻪ َ ْ َ‬
‫ﺑﲔ ﱠ‬ ‫ُ َ ﱠُ‬
‫َ‬ ‫ﱠ‬
‫وﻳﺘﻜﻠﻢ ﰲ ِ َ ِ‬ ‫ﻳﺘﻜﻠﻢ ﰲ َأْﻫﻞ ِ َ‬ ‫َ ﱠِ‬
‫وﻫـﻮ ﻻ‬
‫اﻟﻌﻘﻴﺪة ‪َ ُ َ -‬‬
‫َ‬ ‫اﳌﻨﻬﺞ‪ َ َ َ ،‬ﱠ ُ‬
‫وﻳﺘﻜﻠﻢ ﰲ َ ْ َ‬
‫اﻟﺒﺪع‪ َ َ َ ،‬ﱠ ُ‬ ‫ﻓﺎﻟﺬي َ َ َ ﱠ ُ‬
‫ﻓﻴﻘـﻮل‪َ َ :‬‬ ‫وﻟﻴﺲ َأﻣﺎﻣﻪ ِﱠإﻻ ﱠ ْ ِ‬ ‫ﻳﻜﻮن ِ َ ً‬ ‫ﺗﻘﺒﻞ ِ َ َ ُ‬
‫ﻗـﺎل ُ َ‬
‫ﻓـﻼن!‬ ‫اﻟﺘﻘﻠﻴﺪ؛ َ َ ُ‬ ‫ﻋﺎﳌﺎ‪ُ َ َ َ ْ َ َ ،‬‬
‫إﻣﺎﻣﺎ َ ً‬ ‫رواﻳﺘُﻪ‪ -‬ﻻ َ ُ‬ ‫َُُْ‬
‫ﻋﻠﻢ‪!-‬‬‫ﺑﻐﲑ ِ ْ‬
‫ﻓﻼن! ِ َ ْ‬ ‫ََ َ‬
‫وﻗﺎل ُ َ‬

‫ِ‬ ‫ِ‬
‫أﺧﻄﺊ ُ ُ‬
‫وأﺻﻴﺐ‪...‬‬ ‫ﻧﻌﻢ؛ أﻧﺎ ‪-‬ﻛﻐﲑي ﻣﻦ اﻟﺒﴩ!‪ُ ْ ُ -‬‬ ‫=‬
‫ٍ‬ ‫ِ‬ ‫أﺑﺬل ِ‬
‫ﺑﺎﺟﺘﻬﺎد‪َ ُ -‬‬
‫دوﻧﻪ‪...‬‬ ‫ﻗﴫت‪-‬‬
‫وإن ﱠ ُ‬
‫اﳊﻖ‪ْ ،‬‬‫ﻣﻌﺮﻓﺔ ﱢ‬ ‫وﻟﻜﻨﻲ ُ ُ ُ ْ‬
‫وﺳﻌﻲ ﰲ‬ ‫ﱢ‬
‫وﺣﺪه‪.-‬‬
‫اﻟﻌﺎﺻﻢ ‪ُ َ -‬‬
‫ُ‬ ‫واﷲُ‬
‫ﺑﻦ ﺣﻨﺒﻞ‪:‬‬
‫أﲪﺪ ُ‬
‫وﻗﺪ ﻗﺎل اﻹﻣﺎم ُ‬
‫ٍ‬ ‫ٍ‬ ‫»ُﱡ‬
‫ﻳﺘﺒﲔ ذﻟـﻚ ﻋﻠﻴـﻪ ﺑـﺄﻣﺮٍ ﻻ ﻳ‪‬ﺤ‪‬ﺘ‪‬ﻤِـﻞﹸ‬
‫ﲡﺮﻳﺢ أﺣﺪ‪ ،‬ﺣﺘﻰ ﱠ‬
‫ُ‬ ‫ﻋﺪاﻟﺘﻪ‪ ،‬ﱂ ُ ْ َ‬
‫ﻳﻘﺒﻞ ﻓﻴﻪ‬ ‫ُ‬ ‫ﺛﺒﺘﺖ‬
‫رﺟﻞ َ َ ْ‬ ‫ﻛﻞ‬
‫ﻏﲑ‪ ‬ﺟ‪‬ﺮ‪‬ﺣِﻪ«‪.‬‬
‫ﻛﲈ ﰲ »ﲥﺬﻳﺐ اﻟﺘﻬﺬﻳﺐ« )‪.(٢٧٣/٧‬‬
‫اﺑﻦ ﺟﺮﻳﺮ ﱠ َ ِ ﱡ‬
‫اﻟﻄﱪي‪:‬‬ ‫اﻹﻣﺎم ُ‬
‫ُ‬ ‫وﻗﺎل‬
‫ِ‬
‫ادﻋﻲ ﻋﻠﻴﻪ ‪ْ َ َ َ -‬‬
‫وﺳـﻘﻄﺖ‬ ‫اﻟﺮدﻳﺌﺔ‪َ َ َ ،‬‬ ‫ِ‬ ‫»ﻟﻮ ﻛﺎن ﱡ‬
‫ﺛﺒﺖ ﻋﻠﻴﻪ ﻣﺎ ﱡ َ‬ ‫ﻣﺬﻫﺐ ﻣﻦ اﳌﺬاﻫﺐ ﱠ‬ ‫ٌ‬ ‫ادﻋﻲ ﻋﻠﻴﻪ‬
‫ﻛﻞ َﻣﻦ ﱡ َ‬
‫أﺣﺪ إﻻ وﻗـﺪ َ َ َ ُ‬
‫ﻧـﺴﺒﻪ‬ ‫ﳏﺪﺛﻲ اﻷﻣﺼﺎر‪ ،‬ﱠ ُ‬
‫ﻷﻧﻪ ﻣﺎ ﻣﻨﻬﻢ ٌ‬ ‫ﺗﺮك أﻛﺜﺮ ُ ﱢ‬ ‫ﺷﻬﺎدﺗﻪ ﺑﺬﻟﻚ‪َ ِ َ َ :-‬‬
‫ﻟﻠﺰم َ ْ ُ‬ ‫ُُ‬ ‫اﻟﺘﻪ‪ْ َ َ ،‬‬
‫وﺑﻄﻠﺖ‬ ‫ﻋﺪ ُ‬
‫ﻗﻮم إﱃ ﻣﺎ ُ َ ُ‬
‫ﻳﺮﻏﺐ ﺑﻪ ﻋﻨﻪ‪.‬‬ ‫ٌ‬
‫ﻋﺪاﻟﺘﻪ ﱂ ُ ْ َ ْ‬
‫ﻳﻘﺒﻞ ﻓﻴﻪ اﳉﺮح‪.‬‬ ‫ُ‬ ‫وﻣﻦ َ َ َ ْ‬
‫ﺛﺒﺘﺖ‬ ‫َ‬
‫وﻣﺎ ﺗﺴﻘﻂﹸ ﺍﻟﻌﺪﺍﻟﺔﹸ ﺑﺎﻟﻈﱠﻦ‪.«‬‬
‫ﺳﲑ َ ْ َ‬
‫أﻋـﻼم اﻟﻨ َ َ‬ ‫ِ‬ ‫ِ‬
‫ﱡـﺒﻼء«‬ ‫ﻛﲈ ﰲ »ﻫﺪي اﻟﺴﺎري« )ص‪َ ،(٤٢٨‬و» َ ْﲥﺬﻳﺐ ا َ َ‬
‫ﻟﻜﲈل« )‪َ ،(٢٧٩/٢٠‬و» َ‬
‫)‪.(٢٠/٥‬‬
‫ُ‬ ‫واﷲُ ُ‬
‫اﳌﺴﺘﻌﺎن‪...‬‬
‫‪٢٢٥‬‬

‫وﻳﻨﻘـﻞ َ ْ َ ً‬
‫أﺣﻜﺎﻣـﺎ َﻋـﻦ َ َ‬
‫ﻫـﺬا‬ ‫ﻟـﻪ‪ُ ُ ْ َ ،‬‬
‫وﻳﺘﻌـﺼﺐ َ ُ‬ ‫اﻟﻔﻘـﻪ)‪ً ْ َ (١‬‬
‫ﻣـﺬﻫﺒﺎ‪ َ َ َ ،‬ﱠ ُ‬ ‫ﻳﻘﻠﺪ ﰲ ِ ْ‬ ‫ُِْ‬
‫ﻣﺜﻞ َﻣﻦ ُ َ ﱢ ُ‬
‫اﳌﻘﺒﻮل َ ِ‬ ‫اﳌﺬﻫﺐ ‪-‬وﻓِ ِ‬
‫ﺑﲔ َ ْ ُ ِ ْ ُ‬
‫واﳌﺮدود!!‬ ‫ﻳﻤﻴﺰ َ ْ َ‬
‫وﻫﻮ ﻻ ُ َ ﱢ ُ‬
‫وﻣﺎ َُﻳﺮﱡد‪َ ُ َ ،-‬‬ ‫ﻴﻪ َﻣﺎ ُ ْ َ ُ‬
‫ﻳﻘﺒﻞ َ َ‬ ‫َ‬ ‫َْ َ‬
‫ﻳـﺼﻠﺢ ِ ﱠ ْ ِ‬ ‫اﳌﻘﻠﺪ ﰲ ِ َ ِ‬ ‫اﳌﻘﻠﺪ ﰲ ِ ْ ِ‬
‫ﻟﻠﻨﻘـﺪ‪ْ َ ،‬‬
‫واﳉـﺮ ِح‬ ‫اﻟﻌﻘﻴﺪة‪ُ ُ ْ َ -‬‬ ‫َ‬ ‫ذاك ُ َ ﱢ ُ‬
‫اﻟﻔﻘﻪ ‪َ-‬وﻻ َ َ‬ ‫ﻫﺬا ُ َ ﱢ ُ‬‫َﻓﻼ َ َ‬
‫واﻟﺘﺒﺪﻳﻊ ﱠ ْ ِ‬
‫واﻟﺘﻀﻠﻴﻞ!‬ ‫واﻟﺘﻌﺪﻳﻞ)‪ ،(٢‬ﱠ ِ‬ ‫ﱠ ِ‬
‫ْ‬ ‫ْ‬
‫ﺑـﲔ‬ ‫ﻋـﲆ ﱠ ْ ِ ِ‬
‫اﻟﺘﻤﻴﻴـﺰ َ ْ َ‬ ‫ﻋﻘﺎﺋﺪﻫﻢ َ ْ ِ ﱠ ٌ‬
‫ﻣﺒﻨﻴـﺔ َ َ‬ ‫ِ‬
‫ﻷن َ َ ُ ْ‬ ‫اﳊﺪﻳﺚ‪ َ ،‬ﱠ‬ ‫ﻳﻘﻠﺪ)‪َ (٣‬أﻫَﻞ ِ‬
‫َ‬ ‫ﻟﻪ َأن ُ َ ﱢ َ ْ‬ ‫َْ َُ‬
‫واﻷﺳﻠﻢ َ ُ‬
‫ﻣﻨﻬﺞ اﳉﺮح ﱠ ِ‬ ‫اﻟﺬي َ ﱡ ِ‬ ‫اﻟﺘﻤﻴﻴﺰ ﱠ ِ‬
‫ذﻟﻚ ﱠ ْ ِ ُ‬ ‫واﻟﺴﻘﻴﻢ؛ َ ِ َ‬ ‫ِ‬ ‫ﱠ ِ ِ‬
‫واﻟﺘﻌﺪﻳﻞ‪.‬‬
‫ْ‬ ‫اﺳﺘﻤﺪوه ﻣﻦ َ ْ َ ِ َ ْ‬ ‫ْ َ ُ‬ ‫اﻟﺼﺤﻴﺢ ﱠ‬
‫ٌ‬
‫ﲨﻴﻠﺔ ﻓﻴﻬﺎ ﻓﺎﺋﺪﺗﺎن‪:‬‬ ‫)‪ (١‬وﻫﺬه َ ْ َ ٌ‬
‫ﻟﻔﺘﺔ‬
‫ِِ‬
‫ﻷﺋﻤﺘﻪ‪.‬‬ ‫واﻟﺘﻌﺼﺐ ﱠ‬‫ﱡ‬ ‫ﻣﺬﻣﻮم ﰲ ﺑﺎب اﻟﻔﻘﻪ‪،‬‬
‫ٌ‬ ‫ذم اﻟﺘﻘﻠﻴﺪ ﰲ ﺑﺎب اﳌﻨﻬﺞ واﻟﺮﺟﺎل‪ ،‬ﻛﲈ ﻫﻮ‬ ‫اﻷوﱃ‪ :‬ﱡ‬
‫اﺣـﺪ ‪-‬ﰲ ﻣﻮاﺿـﻴﻊ اﻹﲨـﺎع‪ ،‬واﳋـﻼف‪ ،‬واﻟﺘﻘﻠﻴـﺪ‪،‬‬ ‫ﺑﺎﰊ )اﻟﻔﻘﻪ( و)اﻟﺮﺟﺎل( و ٌ‬ ‫اﻟﺜﺎﻧﻴﺔ‪ :‬ﱠ ِ‬
‫أن ﻛﻼ َ‬
‫ﻓﺮق‪.-‬‬ ‫ﺑﻐﲑ َ ْ ٍ‬ ‫واﻟﺘﺜﺒﺖ ‪ِ -‬‬ ‫ﱡ‬
‫اﳉﺮح ﱠ ِ‬ ‫ﻗﺎﻣﻮس ) َ َ ﱢ ِ‬ ‫اﻟﻴﻮم‪ِ -‬ﰲ‬ ‫أﻳﻦ َﻫﺬا ﱠ ْ ِ ُ‬
‫واﻟﺘﻌﺪﻳﻞ؟!‬‫ﻣﺘﺸﺪدي( َ ْ ِ َ ْ‬ ‫ِ ُ‬ ‫اﻟﺘﻌﺪﻳﻞ ‪ْ َ -‬‬ ‫)‪َ ْ َ (٢‬‬
‫ﺑﺼﻮاب!!‬ ‫ﻟﻴﺲ ِ َ‬ ‫ﻛﺘﺎب‪ْ َ ،‬أو َ ْ َ‬ ‫أراه ِإﻻﱠ ِﰲ ِ َ‬ ‫أن ﻻَ َ َ ُ‬ ‫ﻛﺪت( َ ْ‬ ‫) ِْ ُ‬
‫ِ‬
‫ﺑﺎﻷﻣﺲ!!‬ ‫ﻧﻘﺾ‬ ‫ﻏﺪا؛ ﻛﲈ ُ ِ َ‬‫ْﻘﺾ ً‬ ‫اﻟﻴﻮم( ﻓﻘﺪ ُﻳﻨ َ ُ‬
‫ﻣﻮﺟﻮدا ) َ‬ ‫ً‬ ‫ﻳﻜﻮن ‪ِ-‬ﻣﻦ ذﻟﻚ‪-‬‬ ‫ُ‬ ‫ﻳﻜﺎد‬
‫وﻣﺎ )ﻗﺪ( ُ‬
‫ِ‬
‫اﻟﻨﺎﻇﺮ ‪-‬ﺑﺒﻌﻴﺪ‪!-‬‬ ‫ِ‬ ‫ﺣﺎل )إﺧﻮان اﻷﻣﺲ( = )أﻋﺪاء اﻟﻴﻮم( ‪-‬وﻟﻸﺳﻒ اﻟﺸﺪﻳﺪ‪ -‬ﻋﻦ‬ ‫وﻣﺎ ُ‬
‫ﺑﺮﺷﻴﺪ وﻻَ ِ‬ ‫وﻟﻴﺲ َﻫﺬا ِ ِ ٍ‬
‫ﺳﺪﻳﺪ‪...‬‬ ‫َ َ‬ ‫َ‬ ‫ََْ َ‬
‫ﻳﺰﻛﻴـﻪ ‪ِ -‬ﺟـﺪا‪،-‬‬ ‫ٍ‬ ‫ﺟﻴﺪا‪ -‬ﱠ ِ‬
‫ﺷﺨﺺ ﻛﺎن ُ َ ﱢ‬ ‫اﻟﻨﺎس!( ﺣﻮل‬ ‫ﺑﻌﺾ ﱠ‬ ‫ﻗﺪﻳﲈ‪َ )-‬‬ ‫ﻧﺼﺤﺖ( ‪ً -‬‬ ‫ُ‬ ‫أﻧﻨﻲ )‬ ‫وأذﻛﺮ ‪ -‬ﱢ ً‬ ‫َُُْ‬
‫اﻧﺤﺮاﻓﺎ ﻣﻨﻬﺠﻴﺎ ِ ً‬
‫واﺿﺤﺎ!!‬ ‫ً‬ ‫ﻋﻨﻪ‬ ‫ﻧﻌﺮف ُ‬ ‫ُ‬ ‫ُ‬
‫وﻛﻨﱠﺎ‬
‫أﻛﺜﺮ ﻣﻨﻜﻢ(!!‬ ‫ِ‬ ‫ﻓﻘﺎل ‪ً ِ ُ -‬‬
‫ﺳﻠﻔﻲ َ‬‫ﱞ‬ ‫ﻛﻌﺎدﺗﻪ!‪) :-‬ﻫﻮ‬ ‫ﻣﻐﺎﺿﺒﺎ‪-‬‬
‫ﻳﻄﻌﻦ ﻓﻴﻪ‪ُ ِ ْ ُ ،‬‬
‫وﻳﺴﻘﻄﻪ!!‬ ‫اﻟﺸﻬﻮر َﲤﴤ إﻻ وﻫﻮ َ ْ َ ُ‬
‫ﺑﻌﺾ ﱡ ِ ِ‬ ‫ﺗﻜﺪ ُ‬ ‫وﻟـﻢ َ َ ْ‬ ‫َ ْ‬
‫ِ‬ ‫َِ‬ ‫ﻓﺄي َ َ ِ‬
‫واﻻرﺗﻴﺎب؟!‬ ‫ْ‬ ‫اﻟﻌﺠﻠﺔ‬ ‫وأﺑﻌﺪ ﻋﻦ َ َ‬ ‫ُ‬ ‫ﻟﻠﺼﻮاب‪،‬‬ ‫أﻗﺮب ﱠ‬ ‫ﺣﺎﻟﺘﻴﻪ ْ َ ُ‬ ‫ْ‬ ‫ﱡ‬
‫َ‬
‫اﻟﻌﻘـﻞ ﻛـﲈ‬ ‫ُ‬
‫ﻳﻐﺘـﺎل‬ ‫اﻟﻐﻀﺐ ُ ٌ‬
‫ﻏﻮل‬ ‫ُ‬ ‫اﳌﻮﻗﻌﲔ« )‪» :(١٥٦/٢‬‬ ‫اﻟﻘﻴﻢ ﰲ »إﻋﻼم ﱢ‬ ‫اﺑﻦ ﱢ‬ ‫اﻹﻣﺎم ُ‬ ‫ُ‬ ‫وﻗﺪ َ‬
‫ﻗﺎل‬
‫اﳋﻤﺮ«!‬
‫ُ‬ ‫ُُ‬
‫ﺗﻐﺘﺎﻟﻪ‬
‫)‪ (٣‬ﻫﺬا ﻟﻴﺲ ِﻣﻦ ﺑﺎب اﻹرﺷﺎد‪ ،‬أو اﻟﺘﺠﻮﻳﺰ‪.‬‬
‫ﺑﺪ‪ُ ،-‬‬
‫واﻧﻈﺮ )ص‪.(٧٤‬‬ ‫وإﻧﲈ ﻫﻮ ِ ُ‬
‫ﺣﻜﺎﻳﺔ اﻟﻮاﻗﻊ ‪-‬أي‪ :‬إن ﻛﺎن وﻻ ُ ّ‬ ‫ﱠ‬
 ‫‪٢٢٦‬‬

‫ﺗﻌـ ُ ِ‬
‫ـﺎرض اﳉَـْﺮ ِح‬ ‫ـﺒﺎب اﳉَـْﺮح ِﻋﻨْـ َ‬
‫ـﺪ َ َ‬ ‫أﺳـ َ ِ‬ ‫ـﺪة َ ﱠأﻧــﻪ‪) :‬ﻻ ﺑـ ﱠ ِ‬
‫ـﺪ ﻣــﻦ َ َﺑﻴــﺎن َ ْ‬ ‫ُ‬ ‫ُ‬
‫إذن؛ َ ِ‬
‫ﻗﺎﻋـ َ‬ ‫َ ْ‬
‫ﻗﺎﻋﺪة َ ِ َ ٌ‬
‫ﺻﺤﻴﺤﺔ‪.‬‬ ‫واﻟﺘﻌﺪﻳﻞ(‪ٌ َ ِ َ :‬‬
‫ﱠِْ ِ‬
‫ِ‬ ‫وﳚﺐ َ ْ ِ ُ ِ‬ ‫وِﻫﻲ ِﻣﻦ َ ِ ِ‬
‫ﻣـﺴﻠﻢ‬
‫ﻳﺒـﺪع ُ ْ ٌ‬
‫ﲔ َُ ﱠ ُ‬ ‫ﺗﻄﺒﻴﻘﻬﺎ ﺣ َ‬
‫َ‬ ‫رﻳﺐ‪ُ ِ َ ،-‬‬ ‫ون َ ْ‬
‫اﻟﺴﱠﻨﺔ ‪ُ-‬د َ‬ ‫ﻗﻮاﻋﺪ َأْﻫﻞ ﱡ‬ ‫َ‬ ‫َ َ‬
‫َِ‬ ‫ِ ِ‬ ‫َِ ِ‬
‫واﻟﻌﲈﻟﺔ)‪!(٢‬‬
‫اﳉﺎﺳﻮﺳﻴﺔ َ َ‬ ‫ﺑﺎﻟﻜﻔﺮ! َأو َ ُ ﱠ‬
‫ﻳﺮﻣﻰ ِ ُ ْ ِ‬ ‫ﻳﻔﺴﻖ! َأو ُ ْ َ‬‫ﺑﺎﻟﺴﻠﻔﻴﺔ)‪َ !(١‬أو ُ َ ﱠ ُ‬
‫اﺷﺘﻬﺮ ﱠ ﱠ‬ ‫ْ ََ َ‬
‫ﺑﺎﻟﺒﺪﻋـﺔ َأو ِ ْ ِ‬
‫اﻟﻔـﺴﻖ‬ ‫ﺳـﻠﻔﻴﺎ ِ ِ ْ َ ِ‬
‫ﺷـﻴﺨﺎ َ ِ‬ ‫ِ‬ ‫ﻋـﺎﱂ ‪َ -‬أو َ ِ‬
‫ﻣﺘﻌـﺎﱂ ٌ ‪ْ َ -‬ﻳﺮﻣـﻲ َ ْ ً َ‬
‫ِ‬ ‫َ َ َْ َ‬
‫أرأﻳﺖ َﻟْﻮ َ َ‬
‫ُ َ‬ ‫ﺟﺎء َ ٌ‬
‫ﻫﺬا ﱠ ْ ِ ِ‬
‫اﻟﺘﺒـﺪﻳﻊ‬ ‫ﺳﺒﺐ َ َ‬ ‫ﺗﻄﺎ ِﻟﺒﻪ ِ ِ‬
‫ﻟﻪ ِﺑﻪ‪َ ،‬وﻻ ُ َ ُ ُ َ َ‬
‫ﺑﺒﻴﺎن َ َ ِ‬ ‫ﻫﺬا‪َ ،‬أو ُ َ ﱢ ُ‬
‫ﺗﺴﻠﻢ َ ُ‬ ‫ﻣﻨﻪ َ َ‬ ‫‪َ -‬أو‪َِ...‬إﻟﺦ‪-‬؛ َ َ ْ ُ ِ‬
‫أﺗﻘﺒﻞ ْ ُ‬
‫َ‬
‫ِ‬ ‫ِ‬ ‫اﻟﺘﻔﺴﻴﻖ‪ِ َ ِ ،‬‬‫ِ‬
‫دﻋﻮاه)‪(٣‬؟!!‬
‫ﻋﲆ َ ْ َ‬ ‫واﻟﱪﻫﺎن َ َ‬
‫اﳊﺠﺔ ُ ْ َ‬‫وإﻗﺎﻣﺔ ُ ﱠ‬ ‫َأو ﱠ ْ ِ َ َ‬
‫ِ‬ ‫اﻟﻨﺎس ﱠ ِ‬ ‫ﻓﻜﻼﻣﻨﺎ َ ﱢ ٌ ِ‬
‫ﻳـﺪﻋﻴﻬﺎ)‪-(٤‬‬
‫وﻫﻮ َ ﱠ َ‬
‫ﺳﻠﻔﻲ ‪َ ُ َ -‬‬ ‫ﺑﲔ ﱠ ِ ُ‬
‫أﻧﻪ َ َ ﱞ‬ ‫ﺷﺨﺺ ْ َ َ َ‬
‫اﺷﺘﻬﺮ َ ْ َ‬ ‫ﻣﺘﻌﻠﻖ ﻓﻴﲈ ِإذا ُ ِ َ‬
‫ﺟﺮح َ ْ ٌ‬ ‫َ َ َُ ُ َ‬

‫ﻃﺎﻟﺐ ِ ْ ٍ‬
‫ﻋﻠﻢ‪-‬؟!‬ ‫ِ‬ ‫اﳌﺴﻠﻢ َ ِ ً‬
‫ﻋﺎﳌﺎ ‪ْ َ -‬أو َ َ‬
‫ِ‬ ‫ﻓﻜﻴﻒ ِ َإذا َ َ‬
‫ﻛﺎن َﻫﺬا ُ ْ ُ‬ ‫اﳌﺴﻠﻢ َ ِ َ ٌ‬
‫ﻋﻈﻴﻤﺔ؛ َ َ ْ َ‬ ‫ﻓﺤﺮﻣﺔ ُ ْ ِ ِ‬
‫)‪ُ َ ْ ُ َ (١‬‬
‫ـﺸﻬﻮرا ﺑـ ِ‬ ‫داﻋﻴـ ًـﺎ ِﻣــﻦ دﻋـ ِ‬
‫ـﻮن ِ‬ ‫ـﺎن ﺳـ َ ِ‬
‫ـﻪ‪،‬‬ ‫ً‬ ‫ـﻨﻬﺞ اﻟـ ﱠ َ‬
‫ـﺴﻠﻒ ‪-‬ﻣـ‬ ‫ـﺎة َﻣـ ْ ِ‬ ‫ْ ُ‬ ‫ﻳﻜـ َ َ‬‫أن َ ُ‬‫ـﻪ َ ْ‬
‫ـﻠﻔﻴﺎ ‪ْ َ -‬ﺑﻠـ َ‬ ‫ـﻒ ِإذا َﻛـ َ َ‬ ‫َ َْ‬
‫ﻓﻜﻴـ َ‬
‫‪ ‬‬ ‫ﺑﺴﺒﺒﻪ‪-‬؟! )* ‪...( . - , +‬‬ ‫ﻣﻌﺮوﻓﺎ ِ‬
‫ً‬
‫)‪ (٢‬ﻣﺎ ْ َ َ‬
‫أﺟﺮأﻫﻢ ﻋﲆ اﷲ‪ ،‬وﻋﲆ ﻋﺒﺎد اﷲ!‬
‫ﺣﻖ وﻻ ُﻫﺪى؛ إﻧﲈ ﺑﺎﻟﻈﻨﻮن‪ ،‬واﳍﻮى!‬ ‫ﻳﻄﻌﻨﻮن ﺑﻐﲑ ﱟ‬ ‫أوﻟﺌﻚ اﻟﺬﻳﻦ ُ‬
‫اﳊﺎﻟﺘﲔ!‪:-‬‬ ‫ِ‬ ‫اﳊﲑة ْ ِ َ‬
‫ِ‬ ‫ِ‬
‫واﻻﻧﺘﻘﺎد‪-‬ﰲ ﻛﻠﺘﺎ َ ْ‬ ‫اﳌﺠﻴﺐ ﰲ َ ْ َ‬
‫َ‬ ‫ﻳﻮﻗﻊ‬
‫اﻟﺴﺆال ‪ُ-‬ﻫﻨﺎ‪ -‬ﺑﲈ )ﻗﺪ( ُ ُ‬ ‫)‪ (٣‬ﻗﺪ ُﳚﺎب ﻋﻦ ﻫﺬا ﱡ‬
‫ﺳﺒﺒﺎ َ ْ‬
‫ﻟﻠﻘـﺪ ِح‬ ‫أن اﻟﻘﺎﺋﻞ ﻋﺎﱂ ٌ )ﻛﺒﲑ!(‪ :-‬ﻓﺴﻴﻜﻮن ذﻟﻚ ً‬ ‫ﺳﻠﻢ ﺑﻪ ‪-‬ﺑﺪون ﱢﺑﻴﻨﺔ!‪ -‬ﻋﲆ اﻋﺘﺒﺎر ﱠ‬ ‫‪ -‬ﻓﺈذا ﱠ‬
‫اﳌﺘﻜﻠﻢ ِ‬
‫ﻓﻴﻪ!!‬ ‫اﻟﺴﻠﻔﻲ ُ َ َ ﱠ ِ‬ ‫ﺳﻠﻔﻴﺔ ﻫﺬا اﻟﺸﻴﺦ‬ ‫ﰲ‬
‫ّ‬ ‫ﱠ‬
‫ﺳـﺒﺒﺎ ِ َ ْ ِ‬
‫ﻟﻠﻘـﺪح ﰲ ﻫـﺬا اﳌﻌـﱰض‬ ‫ً‬ ‫اﻟﺘﺜﺒﺖ(‪-‬؛ ﻓﺴﻴﻜﻮن ذﻟـﻚ‬ ‫ﻃﺎﻟﺒﺎ ﱢ َ‬
‫اﻟﺒﻴﻨﺔ‪ ،‬و) ﱡ َ‬ ‫‪ -‬وإذا ﱂ ُ ﱢ‬
‫ﻳﺴﻠﻢ ﺑﻪ ‪ً -‬‬
‫ﺑﺒﻴﻨﺔ ِ‬
‫ﻛﺒﲑا( ِ ِ‬ ‫‪ِ -‬‬
‫ﻗﻮﻟﻪ!‬ ‫ﻋﺎﳌﺎ ) ً ﱢ‬ ‫ﻧﻔﺴﻪ‪-‬؛ ﻋﲆ اﻋﺘﺒﺎر أﻧﻪ ُﻳﻄﺎﻟﺐ ً‬
‫وﻫﺬا ﻋﻨﺪ اﻟﺒﻌﺾ )ﺟﺮﻳﻤﺔ!(؟! ﻓﲈ اﻟﺼﻮاب ‪-‬ﻳﺎ ُأوﱄ اﻷﻟﺒﺎب‪-‬؟!‬
‫وﻳﻌﺮف ِ َﲠﺎ‪.‬‬
‫ﻳﻘﻮل ِﲠﺎ‪ُ َ ْ ُ َ ،‬‬ ‫)‪ْ َ (٤‬‬
‫أي‪ُ ُ َ :‬‬
‫واﻧﻈﺮ )اﳌﻘﺪﻣﺔ( )ص‪- (٩٤‬وﻫﻮ ُ ِ ّ‬
‫ﻣﻬﻢ‪.-‬‬ ‫ُ‬
‫‪٢٢٧‬‬

‫ِ‬
‫اﳊﺰﺑﻴﺔ‪.‬‬ ‫اﻟﺘﺼﻮف‪ ،‬أو ُ ُ ِ ﱠ‬
‫اﻟﻘﺒﻮرﻳﺔ‪َ ،‬أو ْ ِ ﱠ‬ ‫ﺑﺎﻟﺮﻓﺾ‪َ ،‬أو ﱠ َ ﱡ‬
‫ﻼ‪ -‬ﱠ ْ‬‫ﻬﺮ ‪َ-‬ﻣ َﺜ ً‬ ‫وﻟﻴﺲ ِ ْ ً‬
‫إﻧﺴﺎﻧﺎ ْ َ‬
‫اﺷﺘ َ َ‬ ‫َ َْ ِ‬

‫ﻣﺜﻞ‪ْ :‬اﺑﻦ َﺑـﺎز‪َ ،‬أو‬ ‫اﻟﺴﻨﱠِﺔ ‪ْ ِ -‬‬

‫ﻋﻠﲈء ﱡ‬
‫ِ ِ‬
‫أي َﻋﺎﱂٍ ﻣﻦ ُ َ َ‬
‫ﺟﺌﺖ ‪-‬ﻳﺎ َأِﺧﻲ‪ِ -‬إﱃ ) َ َ ِ ِ‬
‫ﺗﻼﻣﻴﺬ( َ ﱢ‬ ‫َﻟْﻮ ِ ْ َ‬
‫ﻣـﻨﻬﻢ‪-‬‬ ‫ِ ٍ ِ‬ ‫ﻋﲆ ﱠ ْ ِ‬ ‫اﻟﻔﻮزان ‪َ ْ َ ْ َ َ -‬‬
‫وأﻗﺪﻣﺖ َ َ‬ ‫ﻋﺜﻴﻤﲔ‪َ ،‬أو َ ْ َ‬ ‫اﻷَْﻟﺒ ِﺎﲏ)‪َ ،(١‬أو اﺑﻦ ُ َ ِ‬
‫اﻟﻄﻌـﻦ ﰲ َواﺣـﺪ ْ ُ‬ ‫ْ‬ ‫ْ‬ ‫َ ّ‬
‫أﳖـﻢ ُ َ ِ ُ َ‬ ‫ِ‬ ‫ِ‬ ‫ِﳑﻦ َ َ ُ ِ‬
‫ﳛـﺎرﺑﻮن ِ َ‬
‫اﻟﺒـﺪع‬ ‫اﻟـﺴﻠﻔﻴﲔ‪ُ َ َ ْ ُ ،‬‬
‫وﻳﻌﺘﻘـﺪ ﱠ ُ ْ‬ ‫اﻟـﺴﻨﱠﺔ ﱠ َ ﱢ‬ ‫أﳖﻢ ﻣـﻦ َأْﻫـﻞ ﱡ‬ ‫ﻳﻌﺘﻘﺪ ِ ْ‬
‫ﻓﻴﻬﻢ ﱠ ُ ْ‬ ‫ّ ُْ‬
‫اﻟﻘﺎﻋﺪة ﱠاﻟﺘِﻲ ُ َ ﱢ ُ‬
‫ﺗﻔﺮق ِ َﲠـﺎ‬ ‫ﻫﺬه َ ِ َ ُ‬ ‫ﻟﻚ ِ ِ‬ ‫ِ ِِ‬ ‫وﺑﺪﻋﺖ)‪ِ ً ِ (٢‬‬
‫واﺣﺪا ﻣﻦ ) َ َﺗﻼﻣﻴﺬه(؛ َ ُ َ ﱠ ُ‬
‫أﺗﺴﻠﻢ َ َ َ‬ ‫وأﻫﻠﻬﺎ‪ َ َ ،‬ﱠ ْ َ َ‬ ‫َََْ‬
‫ﺑﺎب ﱠ ْ ِ ِ‬
‫اﻟﺘﺒﺪﻳﻊ؟!!‬ ‫واﻟﻜﻼم ﰲ َ ِ‬
‫اﻟﺮواﻳﺔ‪ِ َ َ ،‬‬ ‫ِ‬
‫ﺑﺎب ﱢ َ َ‬ ‫اﻟﻜَﻼِم ﰲ َ ِ‬ ‫ﺑﲔ َ‬ ‫َْ َ‬
‫اﳉْﺮ ِح ِ ْ َ‬
‫ﻋﻨﺪ‬ ‫ﺑﻴﺎن َ ْ َ ِ‬
‫أﺳﺒﺎب َ‬
‫ﻗﺎﻋﺪة ) ِ‬ ‫ﻋﲆ َ ﱠ ِ‬
‫أن َ َ َ َ َ‬ ‫اﻟﻌَﻠَﲈِء َ َ‬ ‫ِ‬
‫ﻣﻦ َﻫﺆﻻء ُ‬
‫ﻳﻮاﻓﻘﻚ َ ٌ ِ‬
‫أﺣﺪ ْ‬
‫ِ‬
‫وﻫﻞ ُ َ ُ َ َ‬ ‫َ َْ‬

‫دﻓﺎﻋـﻪ َ ِ‬
‫اﻟﻜﺎﺗـﺐ( ِﰲ ِ ِ ِ‬
‫اﻟﺸﻴﺦ ) َ ِ ِ‬ ‫ﻛﺜﲑا‪َ َ ِ َ -‬‬ ‫ﺧﲑا ‪ً ِ َ -‬‬ ‫ﺗﻌﺎﱃ‪ً ْ َ -‬‬
‫وذﺑـﻪ َﻋﻨﱠـﺎ ‪ُ ْ َ -‬‬
‫ﻧﺤـﻦ‬ ‫َ ﱢ‬ ‫ﻓﻀﻴﻠﺔ ﱠ ْ ِ‬ ‫ﺟﺰى اﷲُ ‪َ َ َ -‬‬ ‫)‪َ َ (١‬‬
‫اﻟﺸﻴﺦ َ ْ َ ِ ﱢ‬
‫اﻷﻟﺒﺎﲏ‪.-‬‬ ‫ﺗﻼﻣﻴﺬ ﱠ ْ‬ ‫َ ِ َ‬
‫ﻓﻠﲈذا اﻵن؟!‬ ‫وﺗﻔﺼﻴﻼ‪ -‬ﺷﺪﻳﺪ! َ ِ‬
‫ً‬ ‫اﻷﻟﺒﺎﲏ ‪ً ُ -‬‬
‫ﲨﻠﺔ‬ ‫اﻟﻴﻮم‪ -‬ﰲ ﺗﻼﻣﻴﺬ اﻟﺸﻴﺦ‬ ‫ﻣﻊ َ ﱠ‬
‫ّ‬ ‫اﻟﻄﻌﻦ ‪َ -‬‬ ‫َ‬ ‫أن‬ ‫َ َ‬
‫ِ‬
‫ﻟﻠﺼﻐﺮاء!!!‬ ‫ﺳﺎﺣﺔ اﻟﺪﻋﻮة ﱡ َ‬ ‫ُ‬ ‫ﲣﻠﻮ‬ ‫‪ ...‬ﺣﺘﻰ ُ َ‬
‫ﻘﺮي ﻣــﺎ ِﺷـْﺌـ ِ‬ ‫وﻧـ ﱢ ِ‬ ‫ُِ‬ ‫ِ‬
‫ﺖ أن ُﺗـَﱢﻨﻘـﺮي!‬ ‫واﺻﻔﺮي َ‬ ‫اﳉﻮ ﻓــﺒﻴﴤ‬ ‫ﺧﻼ ﻟﻚ َ ﱡ‬
‫وراءﻫﺎ(؟!‬ ‫اﻷﻛﻤﺔ ﻣﺎ َ‬ ‫وراء َ‬ ‫أن ) َ‬ ‫أم ﱠ‬
‫ﺗﻴﻤﻴﺔ ﰲ »ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪:(٤٤٩-٤٤٨/٤‬‬ ‫اﺑﻦ ﱠ‬ ‫ﺷﻴﺦ اﻹﺳﻼم ُ‬ ‫وﻗﺪ ﻗﺎل ُ‬ ‫ﻳﻜﻮن َﻫﺬا‪ْ َ َ ،‬‬ ‫ُ‬ ‫ﻛﻴﻒ‬ ‫َْ َ‬
‫وأﻫـﻞ َ ْ ِ‬
‫اﻟﻐـﺮب‪-‬‬ ‫اﻟـﺸﺎم ‪ِ ْ -‬‬ ‫ﻓﻀﻞ ﱠ‬ ‫ِ‬ ‫وأﺻﺤﺎﺑﻪ‪ :‬ﰲ‬‫ِ‬ ‫ِِ‬
‫رﺳﻮﻟﻪ‪،‬‬ ‫وﺳﻨ ِﱠﺔ‬ ‫ِ‬
‫ﻛﺘﺎب اﷲ‪ُ ،‬‬ ‫ﱡﺼﻮص اﻟﺘﻲ ﰲ‬ ‫ُ‬ ‫»واﻟﻨ‬
‫ﺗﺬﻛﺮ ُﻫﻨﺎ‪...‬‬ ‫أن ُ ْ َ َ‬ ‫أﻛﺜﺮ ِﻣﻦ ْ‬ ‫اﳌﴩق ‪ُ -‬‬ ‫ِ‬ ‫وﺳﺎﺋﺮ ِ‬
‫أﻫﻞ‬ ‫ِ‬ ‫واﻟﻌﺮاق‪،‬‬ ‫ﻋﲆ ﻧﺠﺪ‪ِ ،‬‬
‫اﳌﻨـﺼﻮرة‬
‫َ‬ ‫َ‬
‫اﻟﻄﺎﺋﻔـﺔ‬ ‫ﱠ‬
‫وﺑـﺄن‬ ‫آﺧـﺮ ﱠ ْ ِ‬
‫اﻟـﺪﻫﺮ‪،‬‬ ‫داﺋﲈ‪ -‬إﱃ ِ ِ‬ ‫ﺑﺄﻣﺮ اﷲ ‪ً -‬‬ ‫ﺑﺎﻟﻘﻴﺎم ِ‬
‫ِ‬ ‫أﻫﻞ ﱠ‬
‫اﻟﺸﺎم‬ ‫ﻣﻴﺰ َ‬ ‫ﱠﺒﻲ ﷺ َ ﱠ َ‬ ‫واﻟﻨ ِ ﱡ‬
‫اﻟﺪﻫﺮ‪.‬‬‫آﺧﺮ ﱠ ْ ِ‬ ‫ﻓﻴﻬﻢ إﱃ ِ‬
‫ِ‬
‫واﻟﻘﻮة‪.-‬‬ ‫ِ‬
‫اﻟﻜﺜﺮة‬ ‫ﻣﺴﺘﻤﺮ ﻓﻴﻬﻢ ‪-‬ﻣﻊ‬ ‫أﻣﺮ ٍ‬
‫داﺋﻢ‬ ‫إﺧﺒﺎر ﻋﻦ ٍ‬ ‫ﻓﻬﻮ‬
‫ﱟ‬ ‫ٌ‬
‫أرض اﻹﺳﻼم«؟!!‬ ‫ِ‬ ‫اﻟﺸﺎم ِﻣﻦ‬‫ﻟﻐﲑ ﱠ ِ‬ ‫اﻟﻮﺻﻒ ﻟﻴﺲ ِ‬ ‫ُ‬ ‫وﻫﺬا‬
‫واﻟﻘﺪوة ﻣﻨﻬﻢ؛ ﻻ َ َ َ ُ‬
‫اﳉﻬﻠﺔ ﱠ‬ ‫ِ‬ ‫ِ‬
‫ﻷﻫﻞ ْ ِ‬ ‫ِ‬
‫اﻟﻄﻐﺎم ‪-‬ﺑﻴﻨﻬﻢ!‪!-‬‬ ‫اﻟﻌﻠﻢ ُ ْ َ‬ ‫اﻟﻮﺻﻒ(‬ ‫ُ‬ ‫ﻗﻠﺖ‪ :‬ﻫﺬا )‬ ‫ُ‬
‫اﻟﺸﺎﻣﻴﺔ« )ص‪ (٢٤-١٤‬ﻣﺒﺤﺚ‪» :‬اﻹﻳﲈن واﻟﺸﺎم«‪.‬‬ ‫ﱠ‬ ‫واﻧﻈﺮ رﺳﺎﻟﺘﻲ »اﻷﺳﺌﻠﺔ‬ ‫ُ‬
‫ﺣﺎر(!‬
‫)‪ (٢‬وﻫﺬا ‪-‬وﻟﻸﺳﻒ‪َ -‬ﺟﺎر ) َ ّ‬
‫ﻳﻜﻮن ) َ ِ ً‬
‫ﻗﺎﻣﻌﺎ( ﻟﻪ؟!‬ ‫ُ‬ ‫ﻓﻤﻦ ذا ُ ِ ُ‬
‫ﺳﻴﻮﻗﻔﻪ؟! أو‬ ‫َ ْ‬
 ‫‪٢٢٨‬‬

‫ﻗﺎﻋﺪة َ ِ َ ٌ‬
‫ﺑﺎﻃﻠﺔ؟!‬ ‫ﻷﺳﺒﺎب‪ٌ َ ِ َ (-‬‬
‫ﺑﻴﺎن ا َ ْ َ ِ‬
‫ََ‬
‫ِ‬
‫اﳊﺎﺟﺔ َِإﱃ ِ‬ ‫واﻟﺘﻌﺪﻳﻞ ‪َ -‬أو ِ ْ َ‬
‫ﻋﻨﺪ َ َ‬ ‫اﳉْﺮ ِح ﱠ ْ ِ ِ‬ ‫ََ ُ ِ‬
‫ﺗﻌﺎرض َ‬
‫اﻟﻨﺎس ِ َﲠﺎ؟!!‬
‫أﺿﻞ ﱠ َ‬ ‫ﻗﺎل ِ َﲠِﺬِه َ ِ َ‬
‫اﻟﻘﺎﻋﺪة َﻗﺪ َ َ ﱠ‬ ‫ﻋﲆ َ ﱠ‬
‫أن َﻣﻦ َ َ‬ ‫ﻣﻨﻬﻢ َ َ‬‫ﻳﻮاﻓﻘﻚ َ ٌ ِ‬
‫أﺣﺪ ْ ُ‬
‫ِ‬ ‫َ َْ‬
‫وﻫﻞ ُ َ ُ َ َ‬
‫ﻓﺈﻧـﻪ َ ْ َ ِ ُ‬
‫ﳜﺘﻠـﻒ‬ ‫ﻧﻈﺮﻳﺎ‪-‬؛ َ ِ ﱠ ُ‬‫اﳉْﺮ ِح( ‪ِ َ َ -‬‬ ‫ﺑﻴﺎن َ ْ َ ِ‬
‫أﺳﺒﺎب َ‬ ‫اﻟﺒﺤﺚ ِﰲ ) ْ ِ ِ‬
‫اﺷﱰاط َ َ ِ‬
‫َ‬ ‫ﻛﺎن َ ْ ُ‬‫ﺛﻢ؛ ِ َإذا َ َ‬
‫ُﱠ‬
‫ﻛﺜـﺮ ﻓَِﻴﻬـﺎ ِ َ ُ‬
‫اﳉـﺪال‪،‬‬ ‫ِ )‪(١‬‬
‫ﻳﻜـﻮن ﻓِْﺘَﻨـًﺔ ُ ْ َ َ ً‬
‫ﻣـﺸﺘﻌﻠﺔ ‪َ ُ َ ،‬‬ ‫ﺒﺤﺚ ِﰲ َ ِ ٍ‬
‫واﻗﻊ ‪َ-‬ﻣﺎ‪َ َ ْ َ -‬‬
‫أﻗﺮب َﻣﺎ َ ُ ُ‬ ‫ﻋﻦ اﻟ ِ‬
‫َ ِ َ ْ‬
‫أﻧـﻪ ِﻣـﻦ‬ ‫ف ﱠ ِ‬
‫ﻳـﺪﻋﻲ )‪ (٢‬ﱠ ُ‬
‫ٍ‬
‫ﻛـﻞ َﻃـَﺮ َ‬
‫واﻟﺘﻀﻠﻴﻞ ‪ِ-‬ﻣﻦ َ ْ ٍ‬
‫أﻃﺮاف ُ ﱡ‬
‫َ‬ ‫واﻟﺘﺒﺪﻳﻊ ﱠ ْ ِ ُ‬
‫ِ‬
‫واﻟﻘﺎل‪ ،‬ﱠ ْ ُ‬ ‫ِ ُ‬
‫واﻟﻘﻴﻞ َ ُ‬
‫اﻟﺴﱠﻨِﺔ‪.-‬‬
‫َأْﻫِﻞ ﱡ‬
‫أﻧﻪ‪:‬‬ ‫ِ‬ ‫ﻓﺈن َ ْ َ‬ ‫ِ‬
‫ﺿﻮء َذا؛ َ ِ ﱠ‬ ‫َ ََ‬
‫اﻟﺼﺤﻴﺢ ﱠ ُ‬
‫ﳊﻖ ﱠ َ‬ ‫اﻟﻘﻮل ا َ ﱠ‬ ‫وﻋﲆ َ ْ‬
‫ِ‬ ‫ﱠِ‬ ‫ٍ‬ ‫ٍ‬ ‫ِ‬ ‫ٍ‬ ‫إِ َذا َ ِ‬
‫ﺗﺒـﺪﻳﻊ َأو‬
‫اﻟـﺴﻨﺔ‪ٌ ْ َ -‬‬
‫أﻫـﻞ ﱡ‬ ‫وﻗﻊ ﻣـﻦ َﻃـَﺮف ‪َ -‬أو ﻣـﻦ أﻃـﺮاف ‪ ِ َ -‬ﱠ‬
‫وﺑﺨﺎﺻـﺔ َ ْ َ‬ ‫َ َ‬

‫)‪.(i h g f e d) (١‬‬

‫اﻟـﺒﻌﺾ‪َ َ ْ َ َ ،‬‬
‫وﻳﻄﻌـﻦ‬ ‫ﺑﺒﻌـﻀﻬﻢ َ ْ‬ ‫اﻟﺴﻨﺔ ِ َ ْ ِ ِ‬
‫أﻫﻞ ﱠ ِ‬
‫دﻋﺎة َ ْ ِ ﱡ‬ ‫ﻳﻨﺸﻐﻞ ُ ُ‬ ‫أن َ ْ َ ِ َ‬
‫اﻟﻜﱪى‪ْ َ :‬‬ ‫ﻟﻠـﻪ‪ُ َ ِ ُ -‬‬
‫اﳌﺼﻴﺒﺔ ُ ْ َ‬
‫وﻫﺬه ‪-‬وا ِ‬
‫َ‬
‫)‪ِ ِ َ (٢‬‬
‫َ‬
‫ﻳـﺸﻤﺖ ِ ِﲠـﻢ َ ْ َ ُ ِ‬ ‫اﻹﻧﱰ ِﻧﺖ( ِ َﺑﲈ ُ ْ ِ ُ‬ ‫وﻳﻤﻠﺆوا َ ِ‬
‫أﻫـﻞ ﱠ ْ‬
‫اﻟـﺮﻓﺾ‪،‬‬ ‫ﻣـﻦ ) َ ْ ِ‬‫أﻋـﺪاءﻫﻢ ْ‬ ‫َ‬ ‫ﺻﻔﺤﺎت ) ِ ْ َ ْ‬ ‫ﺑﻌﺾ‪َ ُ ْ َ َ ،‬‬ ‫ﺑﻌﻀﻬﻢ ِﰲ َ ْ‬
‫َْ ُ ُ‬
‫ﲨﻌﺎ َ ْ ِ ً‬ ‫ِ‬
‫واﻓﱰاﻗﺎ‪!-‬‬ ‫اﳊﺰﺑﻴﺔ( ‪ً ْ َ -‬‬ ‫واﻟﻘﺒﻮرﻳﺔ‪َ ،‬و ْ ِ ﱠ‬ ‫واﻟﺘﺼﻮف‪ ِ ُ ُ َ ،‬ﱠ‬ ‫َ ﱠ َ ﱡ‬
‫ِ‬ ‫ِ‬ ‫ﺷﲈﺗﺔ َ ْ َ‬ ‫ِ‬
‫ﻳﻨﻜﺮه ِإﻻﱠ ُ ﱠ‬
‫اﳉﻬﺎل!‬ ‫ﴍﻋﻲ َﻋﺎل‪ ،‬ﻻَ ُ ْ ُ ُ‬ ‫ﻣﻘﺼﺪ َ ْ ﱞ‬ ‫اﻷﻋﺪاء( َ ْ َ ٌ‬ ‫وﲡﻨﺐ‪َ َ َ ) -‬‬ ‫ﲡﻨﻴﺐ ‪ َ َ َ -‬ﱡ َ‬ ‫أن َ ْ َ‬ ‫ﺷﻚ ﱠ‬ ‫َوﻻ ﱠ‬
‫ﺑﺒﺎﻃﻞ ِﻣﻦ ْ ِ ْ َ‬
‫اﻻﺳﺘﺪﻻل!‬ ‫ﺑﺠﺪال َﺧﺎل؛ َ ْأو ِ َ ِ ٍ‬ ‫وﻗﺎل‪ْ َ ،‬أو ِ ِ َ ٍ‬ ‫ﺑﻘﻴﻞ َ َ‬‫ذﻟﻚ ِ ِ ٍ‬ ‫ﻋﲆ َ ِ َ‬ ‫ﻧﻠﺘﻒ َ َ‬‫َوﻻَ َ ْ َ ﱡ‬
‫ﻛﻠﻪ‪َ -‬ﺿﻼل‪...‬‬ ‫َﻓﺬا ‪ ُ -‬ﱡ ُ‬
‫وﺳﺨﻂ ِﻣﻨْﻪ ﻣﻦ ِ‬ ‫َ ِ‬ ‫ِ‬ ‫اﻷﳘﻴﺔ‪-‬؛ ِ ِ‬ ‫ﻏﺎﻳﺔ ِﰲ َ َ ِ‬ ‫وﻫﺬا َ ٌ ِ‬
‫ﺳﺨﻂ‪...‬‬ ‫َ ْ َ‬ ‫ﻣﻦ َرﴈ‪َ َ ،‬‬ ‫رﴈ ِﺑﻪ َ ْ‬ ‫َ َ‬ ‫ﱢﱠ‬ ‫ﻋﺎﴍ ‪ٌ َ -‬‬ ‫أﺻﻞ َ ٌ‬ ‫ْ‬ ‫َ َ‬
‫ٍ‬
‫ﻗﻮﻟﻪ ﻟﺘﻠﻤﻴﺬ ﻟﻪ‪:‬‬ ‫اﻟﺸﺎﻓﻌﻲ َ‬ ‫ﻧﻌﻴﻢ ﰲ »ﺣﻠﻴﺔ اﻷوﻟﻴﺎء« )‪ (٢٣/٩‬ﻋﻦ اﻹﻣﺎم‬ ‫ََْ‬
‫ّ‬ ‫وﻗﺪ روى أﺑﻮ ُ َ ْ‬
‫ﺳﺒﻴﻞ إﱃ ِرﺿﺎﻫﻢ«‪.‬‬ ‫ﻓﺈﻧﻪ ﻻ َ‬ ‫ﻳﺼﻠﺤﻚ؛ ْ َ ِ ْ ُ‬
‫ﻓﺎﻟﺘﺰﻣﻪ؛ ﱠ ُ‬ ‫ﺗﺪَرك؛ ﻓﻌﻠﻴﻚ ﺑﲈ ُ ْ ِ ُ َ‬ ‫»ﻳﺎ )رﺑﻴﻊ(‪ِ :‬رﺿﺎ اﻟﻨﱠﺎس ٌ‬
‫ﻏﺎﻳﺔ ﻻ ُ ْ‬
‫ﻏﺎﻳـﺔ ﻻ ُ ْ َ ُ‬
‫ﺗـﺪرك!‬ ‫رﺿـﺎﻫـﻢ َ ٌ‬ ‫ﺟﺎﻫﺪا ﻓـﺈذا ِ‬ ‫ً‬ ‫ﻃﻠﺒﺖ ِر َﴇ ِ ِ‬
‫اﻟﱪﻳﺔ‬ ‫ُ‬ ‫وﻟﻘﺪ‬
‫ُ ْ‬ ‫َ ﱠ‬
‫اﻟـﺴﻠﻔﻴﻮن« )ص‪(٤١-٣٩‬‬
‫ﱡ‬ ‫ﻳﺮﻳـﺪﻫﺎ‬
‫واﻧﻈﺮ »ﳎﻤﻮع اﻟﻔﺘـﺎوى« )‪ ،(٢٣٢/٣‬و»اﻟـﺴﻴﺎﺳﺔ اﻟﺘـﻲ ُ ُ‬‫ُ‬
‫ِ‬
‫اﻟﺸﻴﺦ ﻣﺸﻬﻮر ﺳﻠﲈن ‪َ َ َ -‬‬
‫ﻧﻔﻊ اﷲُ ﺑﻪ ‪-‬وﻫﻮ ﻣﻬﻢ‪.-‬‬ ‫ِ‬ ‫ﻟﻔﻀﻴﻠﺔ ِ‬
‫اﻷخ‬ ‫‪-‬‬
‫‪٢٢٩‬‬

‫وﻳﻘﻄـﻊ‬ ‫ﺗﻘﻮم ِِﺑﻪ ُ ﱠ ُ‬

‫اﳊﺠﺔ‪ُ َ ْ ُ َ ،‬‬ ‫ِ )‪(١‬‬
‫ﺷﺎﻓﻴﺎ َ ُ ُ‬
‫ﺑﻴﺎﻧﺎ َ ً‬ ‫ﻫﺬا ﱠ ِ‬
‫اﻟﺘﺒﺪﻳﻊ َ َ ً‬
‫أﺳﺒﺎب َ َ ْ‬
‫ﺑﺪ ِﻣﻦ ِ‬
‫ﺑﻴﺎن َ ْ َ ِ‬ ‫ََ‬ ‫ﺗﻀﻠﻴﻞ؛ ﻓﻼ ُ ﱠ‬ ‫َ ْ ِ ٌ‬
‫ٍ‬ ‫ﻋـﲆ ِ ْ ٍ‬ ‫أﺣﻜﺎم ﱠ ِ‬ ‫داﺑﺮ ِ ْ َ ِ‬ ‫ِ‬
‫وﺣﺠـﺔ‬
‫ﻋﻠـﻢ َ ُ ﱠ‬ ‫اﻟﻄﺮف ُ َ ﱢ ِ‬
‫اﳌﺒـﺪع َ َ ْ‬
‫ﻗﺎﻣـﺖ َ َ‬ ‫أن َ ْ َ َ َ‬
‫ﺎس َ ﱠ‬
‫ﻳﻈﻬﺮ ﻟﻠﻨﱠ ِ‬ ‫اﻟﻔﺘﻨﺔ‪َ ،‬و َ ْ َ ُ‬ ‫ِﺑﻪ َ ِ ُ‬
‫وﺑﺮﻫﺎن ‪ِ -‬ﰲ ﱠ ِ‬
‫اﻟﻄﺮف ُ َ ﱠ‬
‫اﳌﺒﺪع‪.-‬‬ ‫ٍ‬
‫َ‬ ‫َُْ َ‬
‫ﻟﻚ ‪ َ -‬ﱡأﳞﺎ َ ِ‬
‫اﳉﺎرح‪:-‬‬ ‫ﺛﻢ َ ُ ُ‬
‫أﻗﻮل َ َ‬ ‫ُﱠ‬
‫َ‬
‫ـﺴﱠﻨِﺔ ‪َ -‬ﺣﻘــﺎ‪-‬؛‬
‫ـﻢ َأْﻫ ـُﻞ اﻟـ ﱡ‬ ‫ـﺪﻋﻮن ﱠأﳖ ُـ ْ‬
‫ـﻢ ُﻫـ ْ‬
‫)‪(٢‬‬
‫ﳜﺎﺻـ ُ َ َ‬
‫ـﻤﻮﻧﻚ َﻳـ ﱠ ُ َ‬ ‫أن ﻣــﻦ ُ َ ِ‬
‫َأﻻ َﺗـ َـﺮى َ ﱠ َ‬
‫وﺣﺎﻗـﺪ َ َ ِ ٌ‬
‫وﺣﺎﺳـﺪ ‪ْ َُ َ -‬‬
‫وﳍـﻢ‬ ‫ﻇـﺎﱂ ٌ َ َ ِ ٌ‬
‫وأﻧـﻚ َ ِ‬ ‫ﻋﲆ َ ِ ٍ‬
‫ﺑﺎﻃـﻞ‪ َ َ ،‬ﱠ‬ ‫واﻟﺴﻠﻔﻴﻮن ‪ً ْ ِ -‬‬
‫ﺻﺪﻗﺎ‪ َ َ ،-‬ﱠ َ‬
‫وأﻧﻚ َ َ‬ ‫ﱠ َِﱡ َ‬
‫وﻫﻨﺎك‪-‬؟!!‬ ‫ﻫﻨﺎ َ ُ َ‬ ‫ﺻﻮﻻت َ َ ْ َ ٌ‬
‫وﺟﻮﻻت ‪َ ُ -‬‬ ‫َ َْ ٌ‬

‫ﻓﻴﻜﻢ ﺑَِﲈ َ َ ُ َ‬‫وﺿﻠﻠﻮﻛﻢ‪ِ ُ َ ،‬‬ ‫ﻓﻠﻮ َ ﱠ ُ َ‬

‫ﻳﺸﺎؤون‪َ َ ْ َ ْ َ ،‬‬
‫ﻓﺎﺳـﺘﻨﻜﺮ‬ ‫وﻃﻌﻨﻮا ُ ْ‬‫ﻣﻌﻚ‪ َ َ -‬ﱠ ُ ُ ْ َ َ‬ ‫وﻣﻦ َ َ َ‬
‫ﺑﺪﻋﻮك ‪ْ َ َ -‬‬ ‫ََْ‬
‫ﱠْ‬
‫واﻟﻄﻌـﻦ؟‬ ‫واﻟﺘـﻀﻠﻴﻞ‪،‬‬ ‫ﻫﺬا ﱠ ْ ِ ِ‬
‫اﻟﺘﺒـﺪﻳﻊ ﱠ ْ ِ ِ‬ ‫أﺳﺒﺎب َ َ‬ ‫وﻃﺎﻟﺒﻮﻫﻢ ِ ِ‬
‫ﺑﺒﻴﺎن َ ْ َ ِ‬
‫ذﻟﻚ‪َ َ ْ ُ ُ َ َ ،‬‬ ‫اﻟﻨﺎس ِﻣﻨُْﻬ ْﻢ َ ِ َ‬
‫ﱠ ُ‬
‫ﺑﻴﺎن َ ْ َ ِ‬
‫اﻷﺳﺒﺎب!!!‬ ‫ﻓﺄﺟﺎﺑﻮﻫﻢ ِ َ ﱠ ُ ْ‬
‫ﺑﺄﳖﻢ‪ :‬ﻻ َ ْ َ ُ ُ ْ‬
‫ﻳﻠﺰﻣﻬﻢ َ َ ُ‬ ‫ََ َ ُ ُ ْ‬
‫إﻋـﲈل ِ َ ِ‬
‫ﻗﺎﻋـﺪة ) ﱠ ُ ِ‬ ‫ﻓﺎﻷﺻـﻞ‪ِ ِ -‬‬
‫ﻓﻴـﻪ‪ُ َ ْ ِ -‬‬ ‫واﻟﻮﺿـﻮح؛ َ َ ْ ُ‬
‫اﻟﺘﻌـﺎون‬ ‫اﻟـﺸﻔﺎء َ ُ ُ َ‬ ‫ﻳﻜـﻦ َ ِ ُ ُ‬
‫ﺳـﺒﻴﻠﻪ َﻫـﺬا ﱢ َ َ‬ ‫وﻣﺎ َﱂ ْ َ ُ‬
‫)‪َ َ (١‬‬
‫ِ‬ ‫ِ‬
‫واﻟﺘﻮاﴆ ِ َ ﱢ‬ ‫ِ‬
‫اﳊﺠـﺔ(‪ ،‬وﺗﻈﻬـﺮ َ َ ﱠ‬
‫اﳌﺤﺠـﺔ‪،‬‬ ‫ﺗﻘﻮم ِﺑﻪ ُ ﱠ‬
‫واﻟﺘﻨﺎﺻﺢ ‪-‬ﻓﻴﻪ‪-‬؛ ﺣﺘﻰ ) َ ُ َ‬
‫واﻟﺼﱪ‪ َ ،‬ﱠ ُ‬
‫ﺑﺎﳊﻖ َ ﱠ ْ‬ ‫ﱠْ ّ‬
‫اﻟﴩﻋﻲ(‪ َ ،‬ﱠ‬
‫أو‪...(a ` _ ^ ]) :‬‬
‫ِ‬ ‫ً‬ ‫ِ‬ ‫ودﻋﻚ ِﻣﻦ‬ ‫َْ َ‬
‫ﻧﺼﺤﺢ وﻻ ُ َ ﱢ‬
‫ﻧﺠﺮح(!‬ ‫ﺑﻌﻀﺎ ﻓﻴﲈ اﺧﺘﻠﻔﻨﺎ ﻓﻴﻪ(! وﻗﺎﻋﺪة‪ َ ُ ) :‬ﱢ ُ‬ ‫ﺑﻌﻀﻨﺎ‬
‫وﻳﻌﺬر ُ‬‫ُ‬ ‫ﻗﺎﻋﺪة‪...) :‬‬
‫ﺣﻖ‪!!-‬‬ ‫ﺑﻐﲑ َ ّ‬‫َﺎﳘﺎ )!( ِ َ ْ ِ‬ ‫ﻗﻮﻟﻨ ُ‬ ‫‪ -‬ﱠَْ ِ‬
‫اﻟﻠﺘﲔ ُ ﱢ ْ‬
‫ﺑﺎب إﱃ اﻟﺒﺎﻃﻞ‪...‬‬ ‫ﺎﻃﻞ‪ ،‬أو ٌ‬ ‫ﻧﻘﻮل؛ َ ِ ْ ِ ُ‬
‫ﻓﻜﻠﺘﺎﳘﺎ ﱠإﻣﺎ ﺑ ٌ‬ ‫ﻏﲑ ﻣﺎ ُ‬ ‫ﻗﺪﻳﲈ‪ -‬ﻋﲆ ِ‬ ‫ﺑﻴﻨﺖ‪ً ِ َ -‬‬ ‫ﻛﲈ َ ﱠ ْ ُ‬‫ﻓﻬﲈ ‪َ َ -‬‬ ‫َُ‬
‫ِ‬
‫ﻧﻜﺎد َ ِ ُ ُ‬
‫ﻧﺠﺪه‪..‬‬ ‫ﻧﺘﺤﺴﺴﻪ‪َ ،‬وﻻَ َ ُ‬ ‫ﻋﴩ؛ َ َ َ ﱠ ُ‬ ‫ﺣﺎدي َ َ َ‬‫أﺻﻞ َ َ‬ ‫وذا َ ْ ٌ‬ ‫َ َ‬
‫وﺟﺪ؛ َ َﻓﺄﻳﻦ ُﻫﻮ ‪ِ-‬ﺑﺎ ِ‬
‫ﻟﻠـﻪ‪-‬؟!‬ ‫ﻓﺈن ُ ِ‬ ‫َِْ‬
‫ْ َ َ‬
‫ٍ‬
‫ِ‬
‫اﻟـﺒﻌﺾ(‬ ‫ﺑـﲔ )‬ ‫واﻟـﺪﻳﻦ! َ ِ ﱠ‬
‫وﺑﺨﺎﺻـﺔ َ ْ َ‬ ‫ﱢ‬ ‫ِ‬
‫اﻟﻌﻠﻢ‬ ‫ﺗﻠﺒﺲ َ ُ َ‬
‫ﻟﺒﻮس‬ ‫اﳋﺼﻮﻣﺎت اﻟﺘﻲ ُ ْ َ ُ‬ ‫)‪ (٢‬وﻫﻜﺬا ﰲ ِ‬
‫ﺳﺎﺋﺮ ُ‬
‫ِ‬ ‫ِ‬
‫اﻟﺴﻠﻔﻴﲔ(‪!-‬‬ ‫ﻣﻦ ) ﱠ َ ﱢ‬
‫ﻋﺎﺻﻔﺔ َ ِ َ‬
‫ﻛﺎﺳﻔﺔ!‬ ‫ﻓﻬﻲ َ ِ َ ٌ‬ ‫و)‪(i h g f e d‬؛ َ ِ‬
‫وإﻻﱠ‪ِ َ :‬‬
 ‫‪٢٣٠‬‬

‫ِ‬ ‫اﳉﺮح( و) ﱠ ِ‬ ‫ﺑﺪﻋﻮى ﱠ ْ ِ ِ‬ ‫ﺗﻘﺒﻞ َ ِ َ‬

‫اﻟﺘﺒﺪﻳﻊ(‪ -‬ﱠاﻟـﺬي ُ َﺗﺆ ﱢ ُ ُ‬
‫ﻛـﺪه‪،‬‬ ‫ﺑﲔ ) َ ْ ِ َ ْ‬
‫اﻟﺘﻔﺮﻳﻖ َ ْ َ‬ ‫ذﻟﻚ ‪َ ْ َ ِ -‬‬ ‫ﻓﻬﻞ َ ْ َ ُ‬
‫ََْ‬
‫ﻳﻘﻮل ِِﺑﻪ؟!!‬
‫وﺗﻀﻠﻞ َﻣﻦ ﻻ َ ُ ُ‬ ‫َُ َ ﱢُ‬
‫ِ‬
‫ﺑﻴـﺎن َ ْ َ ِ‬
‫اﻷﺳـﺒﺎب َﻗـﺪ‬ ‫ﻳﻘـﻮل ِ ْ ِ ِ‬ ‫وﻟﻸﺳﻒ ﱠ ِ‬
‫اﻟـﺸﺪﻳﺪ‪ َ -‬ﱠ‬
‫أن َﻣـﻦ َ ُ ُ‬ ‫ْﺑﻞ َﺗﺮى ‪ِ َ ِ -‬‬
‫ﺑﺎﺷـﱰاط َ َ‬
‫َ‬ ‫َ َ‬ ‫َ َ‬
‫َ َ ﱡ‬
‫أﺿﻠﻮا َ َ َ‬
‫اﻟﻌﺎﻟـﻢ!!‬
‫أﻧﻪ‪:‬‬
‫اﳉﺮح(‪-‬؛ ﱠ ُ‬ ‫وﺧﻼﺻﺔ َ ْ ِ‬
‫اﻟﻘﻮل ‪ِ -‬ﰲ َ ْ ُ ِ‬ ‫َ ُ َ َ‬
‫ﻣﻮﺿﻮع ) َ ْ‬
‫اﻟﺮاﺟﺢ ِ ْ َ ِ‬ ‫ﻻ ُ ﱠﺑﺪ ِﻣﻦ َ ْ ِ ِ‬
‫واﳉـﺮح‬‫اﻟﻨﻘﺪ‪ْ َ َ ،‬‬ ‫أﺋﻤﺔ ﱠ ْ‬ ‫ﻋﻨﺪ َ ﱠ‬ ‫ﻫﻮ ﱠ ِ ُ‬ ‫ﻤﻞ ‪َ-‬ﻛَﲈ ُ َ‬ ‫اﳌﺠ َ ِ‬‫اﳉْﺮ ِح ُ ْ‬ ‫ﺗﻔﺴﲑ )‪َ (١‬‬
‫اﻟﻔـَﺘُﻦ‪ُ َ َ ِ ،‬‬
‫واﻹﺷـﺎﻋﺎت‪،‬‬ ‫ﻓﻴـﻪ ِ‬
‫ﻛﺜـﺮت ِ ِ‬ ‫اﻟـﺬي َ ُ َ ْ‬ ‫اﻟﻮﻗﺖ )‪ (٢‬ﱠ ِ‬ ‫ﻫﺬا َ ْ‬ ‫ﺳﻴﲈ ﰲ َ َ‬ ‫ِ‬ ‫ﱠ ِ‬
‫واﻟﺘﻌﺪﻳﻞ‪َ ،-‬وﻻ ﱠ َ‬ ‫ْ‬
‫ِ‬ ‫ﻛﺎن َ‬ ‫ﺳﻴﲈ إَِذا َ َ‬ ‫ِ‬ ‫وﻛﺜﺮت ِ ِ‬ ‫واﻟﻘﺎل‪ْ َ ُ َ َ ،‬‬‫واﻟﻘﻴﻞ َ ُ‬ ‫ِ ُ‬
‫ﻴﻤﻦ ْ َ َ َ‬
‫اﺷـﺘﻬﺮ‬ ‫اﳉـْﺮ ُح ﻓـ َ‬ ‫اﻟﺘﻌﺼﺒﺎت!‪َ-‬وﻻ ﱠ َ‬ ‫ﻓﻴﻪ ﱠ َ ﱡ َ ُ‬
‫ِ َِ ِ‬
‫ﺑﺎﻟﺴﻠﻔﻴﺔ‪.(٣)-‬‬
‫ﱠ ﱠ‬
‫ﻓﺈﲏ ُ ِ‬ ‫ﳛﺐ ِ َ ْ ِ ِ‬
‫ﻟﻨﻔﺴﻪ«)‪(٤‬؛ َ ِ ﱢ‬ ‫ِ‬ ‫ﳛﺐ ِ َ ِ ِ‬ ‫أﺣﺪﻛﻢ ﱠ ِ‬ ‫ِ‬ ‫ِ‬
‫أوﴆ‬ ‫ﻷﺧﻴﻪ َﻣﺎ ُ ﱡ‬ ‫ﺣﺘﻰ ُ ﱠ‬ ‫ﻳﺆﻣﻦ َ َ ُ ُ َ‬ ‫ﺑﺎب »ﻻَ ُ ْ ُ‬ ‫وﻣﻦ َ ِ‬
‫َ ْ‬
‫ﻃﺮﻳﻘـ ِ‬ ‫ـﺬه اﳌَـ َ ِ ِ‬
‫اب ‪-‬ﰲ ﻫـ ِ ِ‬
‫ـﺔ‬ ‫ـﺴﺎﺋﻞ‪َِ -‬إﱃ َ ِ َ‬ ‫َ‬ ‫ـﺼَﻮ ِ‬ ‫ـﺎﻟﺮﺟﻮع َِإﱃ اﻟـ ﱠ‬
‫ـﺎﱃ‪ -‬ﺑِـ ﱡ ُ ِ‬ ‫ﺗﻌـ َ‬ ‫أخ ِﰲ اﷲ‪َ َ -‬‬ ‫ـﻞ َ ٍ‬ ‫ُﻛـ ﱠ‬
‫اﻷﺧﻄـﺎء‪-‬؛ َﺣﱠﺘـﻰ َ َ َ ﱠ َ‬
‫ﻳﺘﺒـﲔ‬ ‫وأﻫـﻞ َ ْ َ‬ ‫اﻟﺒﺪع َ َ ْ ِ‬ ‫ﻧﻘﺪ َأْﻫِﻞ ِ َ ِ‬ ‫واﻟﺒﻴﺎن ‪-‬ﰲ َ ْ ِ‬
‫ِ‬ ‫اﻟﺴﻠﻒ ﰲ ﱠ ْ ِ ِ‬ ‫َ ِ‬
‫اﻟﺘﻔﺼﻴﻞ َ َ‬ ‫ﱠ‬
‫اﳌﺒﺘﺪﻋﲔ ُ ِ ِ‬ ‫ﺳﺒﻴﻞ ُ َ ِ ِ‬ ‫ِ‬
‫واﳌﺠﺮﻣﲔ‪.‬‬ ‫ْ‬ ‫وﺗﺴﺘﺒﲔ َ ِ ُ ْ‬‫اﳌﺠﺘﻬﺪﻳﻦ)‪َ ِ َ ْ َ ،(٥‬‬ ‫َﺧَﻄُﺄ ُ ْ َ ِ َ‬

‫وﺑﻴﺎﻧﻪ‪ً ِ -‬‬
‫ﻣﺮارا‪.-‬‬ ‫ِ‬ ‫رﻓﻀﺎ‪َ -‬ﻛﲈ َ َ ﱠ ِ‬
‫ﺗﻘﺪم ْ ُ‬
‫ذﻛﺮ أﻣﺜﻠﺘﻪ‪ُ ُ َ َ ،‬‬ ‫َ‬
‫ﻗﺪ ُﳜ َ َ ُ ِ‬
‫ْﺘﻠﻒ ﻓﻴﻪ ‪ُ َ -‬ﻗﺒﻮﻻً َ ْأو َ ْ ً َ‬ ‫ﻣﻊ َﻫﺬا‪ْ َ :‬‬‫ﺣﺘﻰ َ َ‬ ‫)‪ َ (١‬ﱠ‬
‫ﺗﺮﺑﻮﻳﺔ َ ِ َ ٌ‬
‫راﺋﻌﺔ‪.‬‬ ‫ﻧﻈﺮة َ ْ ُ ِ ﱠ ٌ‬
‫ﻣﻮﺿﻮﻋﻴﺔ َ ْ َ ِ ﱠ ٌ‬ ‫)‪ِ ِ َ (٢‬‬
‫وﻫﺬه َ ْ َ ٌ‬ ‫َ‬
‫ﺧـﺼﻮﻣﻪ‪ َ :‬ﱠأﻧـﻪ »ﻻَ ِ‬
‫ﻳﺮاﻋـﻲ َ ْ َ َ َ‬ ‫ِِ‬ ‫آﺧﺬ ِ ِﺑﻪ ﱠ ْ ُ‬ ‫َ ِﱠ‬
‫ﻣـﺼﻠﺤﺔ‬ ‫ُ ُ‬ ‫ﺑﻌـﺾ ُ ُ‬ ‫اﻟـﺸﻴﺦ ﺭ‪‬ﺑِﻴﻊ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻫ‪‬ﺎﺩِﻱ ‪ َ -‬ﱠ َ ُ‬
‫وﻓﻘـﻪ اﷲ‪َ ْ َ -‬‬ ‫وﳑﺎ َ َ‬
‫ِ‬
‫اﻟﻮاﺿﺢ‪) «..‬ص‪- (١٣٠‬ﻟﻪ‪.-‬‬ ‫اﳌﺠﻤﻮع َ‬ ‫ﻛﲈ ِﰲ » َ ْ ُ‬‫اﻟﺪﻋﻮة« ‪َ َ -‬‬
‫ﱠ َْ‬
‫اﻟﺘﻔﺮﻳﻖ واﻟﺘﺸﻘﻴﻖ‪!-‬‬ ‫ﻓﺘﺄﻣﻠﻪ ‪ً ِ -‬‬
‫ﻧﺎﺟﻴﺎ ﻣﻦ ﱠ‬ ‫ﱡِ‬
‫ﺑﺎﻟﺘﺤﻘﻖ واﻟﺘﺤﻘﻴﻖ؛ ﱠ ْ ُ‬ ‫ﺣﺮي‬
‫ﱞ‬ ‫ﺟﺪ دﻗﻴﻖ‪،‬‬ ‫واﻟﺸﺄن ﻫﻨﺎ ِ ﱡ‬
‫ُ‬ ‫)‪(٣‬‬
‫ﻋﻦ َ َأﻧﺲ‪.‬‬ ‫اﻟﺒﺨﺎري )‪ِ َ ،(١٣‬‬
‫رواه ُ َ ِ‬
‫وﻣﺴﻠﻢ )‪ْ َ (٤٥‬‬ ‫ُ ْ‬ ‫)‪ُ َ َ (٤‬‬
‫وﺑـﲔ=‬
‫أﺧﻄـﺄ‪َ ْ َ َ ،-‬‬ ‫اﳌﺠﺘﻬـﺪ( ‪َ ِ -‬‬
‫إذا َ ْ‬ ‫اﻟـﺴﻨ ﱢﱢﻲ ُ ْ َ ِ‬
‫ﺑـﲔ ) ﱡ‬
‫ﻳـﺴﻮى َ ْ َ‬ ‫ﻏﺎﻳـﺔ‪-‬؛ َ َ ْ‬
‫ﻓﻬـﻞ ُ َ ﱠ‬ ‫ﺗﻔﺮﻳﻖ ُ ِ ﱞ‬
‫ﻣﻬﻢ ‪ً -‬‬ ‫وﻫﺬا َ ْ ِ ٌ‬
‫)‪َ َ (٥‬‬
‫‪٢٣١‬‬

‫ﺛﻢ ِ ﱢإﲏ َ ُ ُ‬
‫أﻗﻮل‪:‬‬ ‫ُﱠ‬
‫ِ‬ ‫إﺻﺪار َ ْ َ ِ‬
‫اﻟـﺴﻠﻔﻲ ‪ْ ُ ُ َ ْ َ -‬‬
‫وأﺻـﻮاﲥﻢ‬ ‫ﻨﻬﺞ ﱠ َ ﱢ‬ ‫ﻳﻨﺘﻤﻮن َِإﱃ َاﳌـ ْ َ ِ‬ ‫ﻋﲆ َ ْ َ ٍ‬
‫أﺷﺨﺎص َ ْ َ ُ َ‬ ‫اﻷﺣﻜﺎم َ َ‬ ‫إن ِ ْ َ َ‬ ‫ﱠ‬
‫ِ‬ ‫أﺳﺒﺎب)‪َ ،(١‬وﺑ ُ ِ‬ ‫ﺑﺪون َ َ ِ‬ ‫ﻫﻢ ﱠ َ ِ ﱡ َ‬
‫اﻟﺴﻠﻔﻴﻮن‪ِ ُ ِ -‬‬
‫وﺑـﺮاﻫﲔ‪ْ َ :-‬‬
‫ﻗـﺪ‬ ‫ﺣﺠﺞ َ َ َ َ‬
‫ﺪون ُ َ ٍ‬ ‫ﺑﻴﺎن َ ْ َ ٍ‬ ‫ﺗﺪوي ِ َ ﱠ ُ ْ‬
‫ﺑﺄﳖﻢ ُ ُ‬ ‫َُ ﱢ‬
‫ﻛﻞ( ُ ْ َ ِ‬
‫اﻟﺒﻠﺪان)‪. (٢‬‬ ‫ﻛﺒﲑة ﰲ ) ُ ﱢ‬‫وﻓﺮﻗﺔ َ ِ َ ً‬ ‫أﴐارا َ ِ َ ً‬
‫ﻋﻈﻴﻤﺔ‪ً َ ْ ُ َ ،‬‬ ‫ﺳﺒﺐ َ ْ َ ً‬ ‫َ ﱠ َ‬

‫ﻏﻠﻂ‪-‬؟!‬ ‫إذا َ ِ‬ ‫اﳌﺨﺎﻟﻒ( ‪َ ِ -‬‬ ‫اﳌﺒﺘﺪع ُ ِ‬ ‫=) ُ َ ِ‬

‫ْ‬
‫ﻛﺄﺻﻮل َذاك؟! )‪ ( h g f‬؟!‬ ‫أﺻﻮل َﻫﺬا َ ُ ُ ِ‬ ‫اﺑﺘﺪاء‪ُ ُ ُ -‬‬ ‫ِ‬ ‫َ َ ْ‬
‫وﻫﻞ ‪ً ْ -‬‬
‫اﻷﻓﻌﺎل واﻷﺣﻮال‪ِ ِ -‬‬ ‫اﳊﺎل( ‪-‬ﰲ ٍ ِ‬ ‫واﻗﻊ ) َ ِ‬ ‫ِ‬ ‫ِ‬
‫اﳌﻘﺎل(؟!‬ ‫ﻟﺴﺎن ) َ َ‬ ‫ﻣﻦ َ‬ ‫ْ‬ ‫ﻛﺜﲑ ﻣﻦ َ ْ َ ِ َ‬ ‫أﻳﻦ َ ُ‬ ‫وﻟﻜﻦ؛ َ ْ َ‬ ‫ََ ْ‬
‫ٍ‬ ‫ِ‬
‫ـﺎﴐة ﻟــﻪ‬ ‫ـﻪ اﷲُ‪ -‬ﰲ ُﳏـ‬ ‫ـﻼم ﻓــﻀﻴﻠﺔ اﻟــﺸﻴﺦ ُﻣﻘﺒــﻞ ﺑــﻦ ﻫــﺎدي اﻟــﻮادﻋﻲ ‪-‬رﲪـ ُ‬ ‫وﻣــﺎ أﲨـ َـﻞ ﻛـ َ‬
‫اﻟﺮد ﻋﲆ اﳌﺒﺘﺪﻋﺔ«؛ ﻗﺎل‪:‬‬ ‫واﻟﺸﺪة‪ ،‬ﰲ ﱠ ﱢ‬ ‫اﻟﻠﲔ ﱢ ﱠ‬ ‫ﺑﻌﻨﻮان‪ » :-‬ﱢ‬ ‫‪ُ -‬‬
‫ﳛﻜﻤﻮن ﻋﲆ ِ‬
‫ﻟﺰم‪.-‬‬‫إن َ ِ َ‬ ‫ﺑﺄﻧﻪ ﺧﻄﺄ ‪ْ -‬‬ ‫ﻓﻌﻠﻪ ﱠ ُ‬ ‫ﺳﻨﻴﺎ وأﺧﻄﺄ‪ُ :‬‬ ‫»إذا ﻛﺎن اﻟﺮﺟﻞ ُ ﱢ‬
‫ﺑﺄﻧﻪ ﻣﺒﺘﺪع‪.‬‬ ‫ﺑﺄﻧﻪ ﺑﺪﻋﺔ‪ ،‬وﻻ ﳛﻜﻤﻮن ﻋﻠﻴﻪ ﱠ‬ ‫ﻓﻌﻠﻪ ﱠ‬ ‫ﺑﺪﻋﺔ‪ :‬ﺣﻜﻤﻮا ﻋﲆ ِ‬ ‫ﻧﻌﻢ؛ إذا ﻛﺎن ً‬
‫َ‬
‫ﻓﻀﺎﺋﻞ‪.‬‬ ‫ﺗﻐﻤﺮ ﻓﻴﲈ ﻟﻪ ِﻣﻦ‬ ‫ﺑﺪﻋﺔ‪-‬؛ ﻓﻴﻨﺒﻐﻲ أن ُ ْ َ َ‬ ‫ﻓﺎﺿﻼ وأﺧﻄﺄ ‪-‬أو اﺑﺘﺪع ً‬ ‫ً‬ ‫ُ‬
‫اﻟﺮﺟﻞ‬ ‫وإذا ﻛﺎن‬
‫وﻳﻨﻔـﻖ‬
‫وﻳﺆﻳـﺪﻫﺎ‪ُ ُ ،‬‬‫ﻣﺒﺘـﺪﻋﺎ‪ ،-‬ﻳـﺪﻋﻮ إﱃ اﻟﺒـﺪع‪ ،‬ﱢ ُ‬ ‫ً‬ ‫ُ‬
‫اﻟﺮﺟـﻞ‬ ‫ﻓﺎﺳﻘﺎ ‪-‬أو ﻛﺎن‬ ‫ً‬ ‫ُ‬
‫اﻟﺮﺟﻞ‬ ‫ﻟﻜﻦ؛ إذا ﻛﺎن‬
‫ﳛﺬرون ﻣﻨﻪ«‪.‬‬ ‫ﻋﻠﻴﻬﺎ‪ :‬ﻓﻬﺬا ُ َ ﱢ‬
‫ﻏﻠﻂ‪ِ ُ -‬ﺗﺮك ُ ً‬
‫ﲨﻠـﺔ‪،‬‬ ‫ﻛﻞ َﻣﻦ أﺧﻄﺄ ‪-‬أو َ ِ َ‬ ‫اﻟﻘﻴﻢ ﰲ »اﳌﺪارج« )‪» :(٣٩/٢‬ﻓﻠﻮ ﻛﺎن ُ ﱡ‬ ‫اﺑﻦ َ ﱢ‬ ‫اﻹﻣﺎم ُ‬ ‫ُ‬ ‫وﻗﺎل‬
‫وﺗﻌﻄﻠﺖ ُ ُ‬
‫ﻣﻌﺎﳌﻬﲈ«‪.‬‬ ‫ﱠَ ْ‬ ‫ﺎت‪،‬‬ ‫واﻟﺼﻨﺎﻋ ُ‬ ‫ﳏﺎﺳﻨﻪ‪َ َ َ َ :‬‬ ‫ِ‬ ‫ُْ َِ ْ‬
‫اﻟﻌﻠﻮم ﱢ‬ ‫ُ‬ ‫ﻟﻔﺴﺪت‬ ‫وأﻫﺪرت َ ُ ُ‬
‫ِ‬ ‫ِ‬
‫اﻟﺮﺑﺎﲏ ﺑﻤﻨﻬﺞ )اﳌﻮازﻧﺎت( ﱠ ْ ّ‬
‫اﻟﺸﻴﻄﺎﲏ!!‬ ‫اﻹﻣﺎم ﱠ ّ‬‫َ‬ ‫ﻏﺒﻲ؛ ﱠ ِ َ‬
‫ﻓﻴﺘﻬﻢ ﻫﺬا‬ ‫ﺷﻘﻲ‪ ،‬أو َ ِ ﱞ‬ ‫ﻳﺄﰐ ﱞ‬ ‫أن َ‬ ‫ﻗﻠﺖ‪ :‬أﺧﺸﻰ ْ‬ ‫ُْ ُ‬
‫ﻫﺪاﻫﻢ اﷲُ‪...-‬‬ ‫ﺑﻌﻴﺪا ﻋﻦ ﺳﻔﺎﻫﺔ ﺑﻌﺾ ﻫﺆﻻء ُ َ َ ﱢ ِ‬ ‫ً‬
‫اﳌﺘﺸﺪدﻳﻦ ‪ُ ُ َ -‬‬ ‫وﻟﻴﺲ ذا‬
‫ْﺴﻪ‪...‬‬ ‫ﻓﻼ َﺗﻨ َ ُ‬ ‫ﻋﴩ؛ َ َ‬ ‫اﻟﺜﺎﲏ َ َ َ‬‫اﻷﺻﻞ ﱠ ِ َ‬ ‫ﻫﻮ َ ْ ُ‬ ‫وﻫﺬا ُ َ‬ ‫َ َ‬
‫ِ‬ ‫وﻗﻮﻳﺔ ) ِ‬ ‫ﻣﻘﻨﻌﺔ ) ِ ُ َ ِ‬ ‫ِ‬
‫ﺑﱪاﻫﻴﻨﻬﺎ(‪...‬‬ ‫ﺑﺤﺠﺠﻬﺎ(‪ ِ َ َ ،‬ﱠ‬ ‫)‪َ ْ ُ (١‬‬
‫ﻛﺜﲑا‪.-‬‬‫اﻷﻟﺒﺎﲏ ‪ً -‬‬ ‫ﱡ‬ ‫ﺷﻴﺨﻨﺎ‬ ‫ﻳﻘﻮل ُ‬ ‫راوح(!! ‪-‬ﻛﲈ ﻛﺎن ُ‬ ‫ﻣﻜﺎﻧﻚ ِ ْ‬ ‫وإﻻ؛ ﻓـ) َ َ‬ ‫ﱠ‬
‫أﲨﻞ َﻣﺎ ِﻗﻴﻞ‪:‬‬ ‫وﻣﺎ َ ْ َ َ‬ ‫)‪َ َ (٢‬‬
‫راء َﻛﻤﻦ ِ‬ ‫ﺣﺪﺛﻮك َﻓﲈ ٍ‬ ‫ِ‬ ‫اﻟﻜﺮام َأﻻَ َ ْ ُ‬ ‫اﺑﻦ ِ ِ‬
‫=‬ ‫ﺳﻤﻌﺎ!‬ ‫َ ْ َ‬ ‫ﻗﺪ َ ﱠ ُ َ َ‬ ‫َْ‬ ‫ﺗﺪﻧﻮ َ ُ ْ َ‬
‫ﻓﺘﺒﴫ َﻣﺎ‬ ‫ﻳﺎ ْ َ‬
 ‫‪٢٣٢‬‬

‫ﻟﻠﻨـﺎس‪،‬‬ ‫واﻟﱪاﻫـﲔ ﱠاﻟِﺘـﻲ ُ َ ﱢ ُ‬

‫ﺗﺒـﲔ ﱠ‬ ‫ِ‬ ‫ﺑـﺈﺑﺮاِز ُ َ ِ‬
‫اﳊﺠـﺞ َ َ‬
‫ِِ ِ‬
‫َ ِ ُ‬
‫ﻓﻴﺠﺐ ِ ْ َ ُ‬
‫إﻃﻔـﺎء َﻫـﺬه اﻟﻔـَﺘِﻦ؛ ِ ْ‬
‫اﻻﻋﺘﺬار َﻋﻦ ِ ِ‬
‫وﺻﻮاﲠﺎ‪َ ،‬أو ْ ِ َ ِ‬ ‫ﺑﺄﺣﻘﻴﺔ ﺗِْﻠ َﻚ َ ْ َ‬
‫ﺗﻘﻨﻌﻬﻢ()‪ َ ِ (١‬ﱢ ِ‬ ‫ِ‬
‫ﻫﺬه َ ْ َ ِ‬
‫اﻷﺣﻜﺎم)‪.(٢‬‬ ‫َ‬ ‫اﻷﺣﻜﺎم َ َ َ ِ َ‬ ‫َ ﱠ‬ ‫َو) ُ ْ ُ ُ‬

‫ﻋﺪد َ ِ َ ِ‬ ‫ﻓﻬﺬه ) ِ ِ ْ ِ ُ‬ ‫= ‪ِ ِ َ ...‬‬

‫ﻋـﴩات!! ‪َ -‬‬
‫ﻓـﻮق َﻣـﺎ‬ ‫اﻟﺴﻠﻔﻴﲔ ﻓﻴﻬـﺎ ِ ْ َ‬
‫ﺑـﻀﻊ َ َ‬ ‫ﻳﺘﺠﺎوز َ َ ُ ﱠ ﱢ‬ ‫اﻟﺴﻠﻴﺐ‪ -‬ﻻَ َ َ َ ُ‬ ‫ﻓﻠﺴﻄﲔ( ‪ -‬ﱠ ِ ُ‬ ‫َ‬
‫اﻟﺘﺤﺰب‪ ..‬و‪ ..‬و‪.-‬‬ ‫وﻓﺘﻨ َِﺔ ﱠ َ ﱡ‬
‫اﳌﺨﺎﻟﻒ‪ْ ِ َ ،‬‬
‫وﻏﻀﺒﺔ ُ ِ‬ ‫اﻟﻌﺪو‪ِ ْ َ ،‬‬
‫َ‬ ‫وﺗﺮﺑﺺ َ ُ ﱢ َ‬ ‫اﳌﺤﺘﻞ‪ ،‬ﱡ‬ ‫ﺳﻄﻮة ُ ْ َ ّ‬ ‫ﻳﻌﺎﻧﻮﻧﻪ ِﻣﻦ ْ ِ‬
‫ُ ُ َُ ْ َ َ‬
‫ﺑـﺒﻌﺾ ُ ِ‬
‫اﳌﺘﻨـﺎﻓﺮﻳﻦ ِ َإﱃ ﻣﺮاﻛـﺰ‬ ‫ِ‬ ‫وﺻـﻞ َ ْ ُ‬
‫اﻷﻣـﺮ‬ ‫ﺣﺘـﻰ َ َ َ‬‫وﺷـﺘﺘﺘﻬﻢ!! َ ﱠ‬ ‫ﱠَُْ‬ ‫ﴐﺑﺘﻬﻢ‪ْ َ ،‬ﺑﻞ َ ْ َ َ ْ ُ‬
‫أﻫﻠﻜﺘﻬﻢ‪،‬‬ ‫َِﱠ‬
‫ﻓﺈن ُ ْ َ َ‬
‫اﻟﻔﺮﻗﺔ َ َ َ ْ ُ‬
‫ِ‬ ‫ِ‬ ‫اﻟﴩﻃﺔ! ْﺑﻞ ِ َإﱃ ِ َ ِ‬
‫واﺳﺘﻌﺪاﺋﻬﻢ ﻋﻠﻴﻬﻢ ‪-‬ﺑﺎﻟﻜﺬب ُاﳌﺸﲔ‪!!-‬‬ ‫اﻟﻴﻬﻮد ُ ْ َ ﱢ‬
‫اﳌﺤﺘﻠﲔ‪،‬‬ ‫ﺑﺈﺧﻮاﳖﻢ!( َِإﱃ َ ُ‬ ‫اﻟﻮﺷﺎﻳﺔ )‬
‫َ‬ ‫ﱡَ َ َ‬
‫اﻟﻌﺎﻟﻴﺔ‪ ،‬ﱠ ِ‬ ‫اﻷﺻﻮل ِ ْ ِ ِ ِ‬ ‫ﻫﺬه ُ ُ ِ‬ ‫اﻟﻐﻔﻠﺔ َﻋﻦ َ ِ ِ‬
‫ِ‬ ‫وﻣﺎ َ ِ َ‬
‫واﻟﺘـﻲ َﻟـﻦ ُ ْ ِ َ َ‬
‫ﻳـﺪرﻛﻬﺎ ُاﳍـﻮج‪َ ،‬وﻻ‬ ‫اﻟﻌﻠﻤﻴﺔ َ َ َ‬ ‫ﱠ‬ ‫ﺑﺴﺒﺐ َ ْ َ ْ‬ ‫ذﻟﻚ ِإﻻﱠ ِ َ َ ِ‬ ‫َ َ‬
‫واﻧﻈﺮ )اﳌﻘﺪﻣﺔ( )ص‪.(٢٣‬‬ ‫اﳌﻤﺠﻮج!!! ُ‬ ‫اﻟﻠﺠﻮج‪َ ،‬أو َ ْ َ ُ‬
‫اﻷﲪﻖ َ ْ ُ‬ ‫ُ َ ُِ‬
‫اﳌﺠﺎدل ﱠ ُ‬
‫ﺎع ﻓﻴﻬﺎ‪.‬‬ ‫ٍ‬ ‫َ ِ‬ ‫ﺗﻘﻨﻌﻬﻢ؛ ﱠ‬ ‫)‪ (١‬ﻧﻌﻢ؛ ُ ْ ِ ُ ُ‬
‫ﺣﺠﺔ ﻻ إﻗﻨ َ‬ ‫أي ُ ﱠ‬ ‫ﻓﺎﺋﺪة ﻣﻦ ﱢ‬ ‫وإﻻ؛ ﻓﻼ‬
‫ﺳﺒﺤﺎﻧﻚ ﱠ ُ ﱠ‬
‫اﻟﻠﻬﻢ‪...‬‬ ‫)‪َ َ َ ْ ُ (٢‬‬
‫أﻋﺰ ِﻣـﻦ َﻋﻨ ِ‬ ‫اﻻﻋﺘﺬار(!! ِ ْ‬ ‫وارد َ ْ ِ‬
‫ﺗﻘﺪﻳﻢ ) ْ ِ َ‬ ‫وﻟﻸﺳﻒ!‪َ -‬ﻟﺴﻨﺎ ِﰲ ِ ِ‬ ‫َﻧﺤﻦ َ ِ‬
‫ْﻘـﺎء‬ ‫ﻳﻜﻮن َﻫﺬا َ َ ﱠ ْ‬
‫ﻳﻜﺎد َ ُ ُ‬
‫إذ َ َ ُ‬ ‫َ‬ ‫ْ‬ ‫اﻵن ‪َ َ َ -‬‬ ‫ْ ُ‬
‫ﻛﲈ ُ َﻳﻘﺎل‪!-‬‬ ‫ُِْ ٍ‬
‫ﻣﻐﺮب ‪َ َ -‬‬
‫أن ﻳﻮاﺟـﻪ ِ‬ ‫وﺟـﺪ!( ِﻣـﻦ ) ٍ ِ‬ ‫ِ‬
‫وﻧﻄﺎﻟﺐ ِﺑـﻪ‪ :‬ﱠأﻧـﻪ َِإذا ) ُ ِ َ‬ ‫َ ِ ِ‬
‫اﻋﺘـﺬاره‬
‫ُُ‬ ‫اﻋﺘـﺬار‪َ َ ُ ْ َ :‬‬
‫أﺣـﺪ( ْ َ ٌ‬ ‫َ‬ ‫ﻧﻄﻠﺒﻪ ‪ُ َ ُ َ -‬‬‫وﻟﻜﻦ ﱠاﻟﺬي َ ْ ُ ُ ُ‬ ‫َ ﱠ‬
‫اﻟﺮﻓﺾ! ﱠ ْ ِ‬ ‫واﻟﺮﺿﺎ‪ ،‬ﱠ ِ‬
‫واﻟﺘﺸﻜﻴﻚ!!‬ ‫َ‬ ‫ﺑﻌﺪم ﱠ ْ‬‫اﻷﻗﻞ‪ِ -‬‬ ‫واﻟﺘﻴﺴﲑ‪ ،‬أو ‪-‬ﻋﲆ ﱢ‬ ‫ﺑﺎﻟﻘﺒﻮل‪ َ ،‬ﱢ َ َ ْ‬ ‫ِ َُ‬
‫ﻋﻠﻴﻬﻢ!!‬ ‫أﻋﻮاﻧﺎ ِ ﱠ ْ َ ِ‬
‫ﻟﻠﺸﻴﻄﺎن« َ َ ْ ِ‬ ‫ﻧﻜﻮن » َ ْ ً‬ ‫أن َ ُ َ‬ ‫اﻟﺸﻴﻄﺎن؛ ﻻَ َ ْ‬
‫ﻋﲆ ﱠ ْ َ‬ ‫أﻋﻮاﻧﺎ ُ ِ‬
‫ﻷوﻻء َ َ‬ ‫ﻧﻜﻮن َ ً‬ ‫ﺣﺘﻰ َ ُ َ‬ ‫َﱠ‬
‫ﻣﻦ َﻗﺎل‪:‬‬ ‫ِ‬
‫ورﺣﻢ اﷲُ َ ْ‬‫ََ َ‬
‫ﻋﻨﺪك ِﻓﻴﲈ َ َ‬
‫ﻗﺎل َ ْأو َﻓـ َﺠـﺮا‬ ‫إن َﺑـ ﱠﺮ ِ ْ َ َ‬
‫ِْ‬ ‫ﻳﺄﺗﻴﻚ ُ ْ َ ِ ً‬
‫ﻣﻌﺘﺬرا‬ ‫ﻣـﻦ َ ْ ِ َ‬ ‫ِ‬
‫ﻣﻌﺎذﻳﺮ َ ْ‬
‫ﻗﺒﻞ َ َ َ‬ ‫اِ ْ َ ْ‬
‫ﻣﺴﺘﱰا‬ ‫ﻣﻦ َ ْ ِ َ‬
‫ﻳﻌﺼﻴﻚ ُ ْ َ ِ‬ ‫أﺟﻠﻚ َ ْ‬‫وﻗﺪ َ َ ﱠ َ‬
‫ََْ‬ ‫أﻃﺎﻋﻚ ﻣﻦ َ َ َ ِ‬
‫أرﺿﺎك َ ُ ُ‬
‫ﻇﺎﻫﺮه‬ ‫ﻓﻘﺪ َ َ َ َ َ ْ ْ‬ ‫ََْ‬
‫أﺧـﺎه إذا‬ ‫اﳌـﺆﻣﻦ‬ ‫ﱰم‬ ‫ﻟﺸﻴﺨﻨﺎ ِ‬ ‫ِ‬
‫ُ‬ ‫ُ‬ ‫اﺑﻦ ﺑـﺎز ﰲ‪» :‬أن َﳛـ َ‬ ‫ﻛﻼم‬
‫وﰲ ﺻﺤﻴﻔﺔ »اﳌﺴﻠﻤﻮن« )ﻋﺪد‪ٌ :(٥٣٠‬‬
‫ﺣﻴـﺚ أﻣﻜـﻦ ذﻟـﻚ‪-‬؛ ِ‬ ‫ِ‬
‫ً‬
‫ﺣﺮﺻـﺎ ﻋـﲆ‬ ‫َ‬ ‫ُ‬ ‫اﻟﻈـﻦ ‪-‬‬‫وﳛﺴﻦ ﺑﻪ ﱠ ﱠ‬
‫أﻣﻜﻦ ذﻟﻚ‪َ ُ ،-‬‬ ‫َ‬ ‫ﻋﺬره ‪-‬إذا‬‫وﻳﻘﺒﻞ ُ ْ َ‬
‫َ‬ ‫َ َ‬
‫اﻋﺘﺬر ﻟﻪ‪،‬‬
‫ﲨ ِﻊ اﻟﻜﻠﻤﺔ ﻋﲆ اﳋﲑ«‪.‬‬ ‫ً‬
‫ورﻏﺒﺔ ﰲ َ ْ‬ ‫اﻟﻘﻠﻮب ِﻣﻦ اﻟﺒﻐﻀﺎء‪،‬‬ ‫ِ‬ ‫ِ‬
‫ﺳﻼﻣﺔ‬
‫ِ‬
‫ﱠﺒﻮﻳﺔ« )‪.-(١٥٨/٥‬‬ ‫ﻛﲈ ِﰲ »ﻣﻨ َْﻬﺎج ﱡ‬
‫اﻟﺴﻨﱠﺔ اﻟﻨ َ ِ ﱠ‬ ‫ﺑﺎﳋﻠﻖ« ‪َ َ -‬‬ ‫ﺑﺎﳊﻖ‪ُ َ ْ َ َ ،‬‬
‫وأرﺣﻢ ِ َ ْ‬ ‫اﻟﺴﻨﱠﺔ‪ُ َ ْ َ » :‬‬
‫أﻋﻠﻢ ِ َ ّ‬ ‫ََُْ‬
‫وأﻫﻞ ﱡ‬
‫‪٢٣٣‬‬

‫اﳊﺠـﺞ وا َ َ ِ َ‬ ‫ﻋﻠﲈء َ ِ‬
‫ﻟﱪاﻫـﲔ َ َ‬
‫ﻋـﲆ‬ ‫اﻟﺴﻠﻒ َﻗﺪ َ َ ُ‬
‫أﻗﺎﻣﻮا ُ َ َ‬ ‫أن ُ َ َ َ ﱠ‬ ‫َأﻻ َ َﺗﺮى ‪ َ -‬ﱡأﳞﺎ َ ِ ُ‬
‫اﳉﺎرح‪ َ -‬ﱠ‬
‫َِ ٍ‬ ‫وﺧـﻮارج‪ٍ ِ َ َ ،‬‬ ‫ََِ ٍ‬ ‫ِ ٍ‬ ‫اﻟﻔﺮق ‪ِ-‬ﻣﻦ َ َ ِ َ‬
‫ﺿﻼل ِ ِ‬ ‫َ َ ِ‬
‫وﻣﺮﺟﺌـﺔ‬ ‫وﻣﻌﺘﺰﻟـﺔ َ َ َ ِ َ َ ﱠ‬
‫وﻗﺪرﻳـﺔ َ ُ ْ‬ ‫وﺟﻬﻤﻴـﺔ‪ْ ُ َ ،‬‬
‫رواﻓـﺾ َ َ ْ ﱠ‬ ‫َ‬
‫‪َ-‬و َﻏِْﲑﻫﻢ‪.-‬‬

‫ﺑـﺪون‬ ‫اﻟﻄﻮاﺋـﻒ َ ْ ِ‬
‫واﻷﻓـﺮاد ِ ُ ِ‬ ‫ﻋـﲆ ﱠ ِ ِ‬ ‫رﲪﻬﻢ اﷲ‪ِ َ ْ ِ ِ -‬‬
‫ﺑﺈﺻﺪار َ ْ َ ِ‬
‫اﻷﺣﻜﺎم َ َ‬ ‫ِ‬ ‫َ‬
‫وﱂ ْ َ ْ َ ُ‬
‫َ‬ ‫َ‬ ‫َ‬ ‫ﻳﻜﺘﻔﻮا ‪ُ َ َ -‬‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺎﻣِﺔ ُ َ ِ‬
‫اﻟﻜﺎﻓﻴﺔ و) ُ ْ َ‬
‫اﳌﻘﻨﻌﺔ()‪.(٢‬‬ ‫واﻟﱪاﻫﲔ َ َ‬ ‫ََ‬ ‫اﳊﺠﺞ‬ ‫إَِﻗ َ‬
‫)‪(١‬‬

‫اﻟـﺬي َ َ ِ‬ ‫اﳊـﻖ ﱠ ِ‬ ‫اﻟﻜﺜﲑة َ ِ َ َ‬ ‫اﳌﺆﻟﻔﺎت َ ِ َ َ‬ ‫أﻟﻔﻮا ُ َ ﱠ َ ِ‬

‫ﻋﻠﻴـﻪ َأْﻫـُﻞ ﱡ‬
‫اﻟـﺴﻨﱠﺔ‬ ‫ْ‬ ‫اﻟﻮاﺳـﻌﺔ ﰲ َ َﺑﻴـﺎن َ ّ‬ ‫َْﺑﻞ َ ﱠ ُ‬
‫اﻟﻔﺮق َ َ ْ َ ُ‬
‫واﻷﻓﺮاد‪.‬‬ ‫ﻋﻠﻴﻪ ﺗِْﻠ َﻚ ِ َ ُ‬‫اﻟﺬي َ َ ِ‬
‫ْ‬
‫اﻟﻀﻼل ﱠ ِ‬
‫وﺑﻴﺎن ﱠ َ ِ‬ ‫ِ‬ ‫َِ‬
‫واﳉﲈﻋﺔ‪َ َ ،‬‬ ‫ََ‬
‫ِ‬ ‫ِ‬ ‫ِ ِ‬
‫ﻋـﺜﲈن ﺑـﻦ َﺳـﻌﻴﺪ ﱠ ِ ﱢ‬
‫اﻟـﺪارﻣﻲ‬ ‫رد« ُ ْ َ‬ ‫اﳉﻬﻤﻴﺔ‪َ ،‬و» َ ﱢ‬
‫ﻋﲆ َ ْ ﱠ‬ ‫ﲪﺪ َ َ‬ ‫ﺎم َأ ْ َ‬
‫اﻹَﻣ ِ‬ ‫رد« ِ‬ ‫ﻓﺎﻧﻈﺮ َِإﱃ » َ ﱢ‬ ‫ْ ُْ‬
‫ﲪـِﺪ‪،‬‬ ‫ِ‬
‫ﻟﻌﺒـﺪ اﷲ ﺑـﻦ َأ ْ َ‬ ‫ِ‬
‫اﻟـﺴﻨﱠﺔ« َ ْ‬ ‫ﻛﺘـﺎب ﱡ‬ ‫اﳌﺮﻳـﴘ«‪ ،‬و» ِ َ ِ‬ ‫ﱢ‬
‫ﴩ َِ ِ‬ ‫ﻋﲆ ﺑِ ْ ٍ‬ ‫اﻟﺮد َ َ‬
‫اﳉﻬﻤﻴﺔ‪ ،‬و» ﱠ ﱢ‬
‫ِ ِ‬
‫ﻋﲆ َ ْ ﱠ‬ ‫ََ‬
‫اﻹﺑــﺎ َ َ ْ ِ‬ ‫ﻟﻠﺨــﻼل‪ ،‬و» ﱠ ِ ِ ِ‬ ‫اﻟــﺴﻨﺔ« ِ ْ َ ﱠ ِ‬ ‫ﱢِ‬
‫ﻻﺑــﻦ َ ﱠ َ‬
‫ﺑﻄــﺔ‪،‬‬ ‫ﻧﺘﲔ« )‪ِ ْ (٣‬‬ ‫ﻟﻶﺟــﺮي‪ ،‬و» ِ َ‬
‫اﻟــﴩﻳﻌﺔ« ْ ُ ﱢ ﱢ‬ ‫َ‬ ‫و» ﱡ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﱠِ ِ‬ ‫ﴍح ْ ِ َ ِ‬
‫ﻟﻸﺻـﺒﻬﺎﲏ ‪َ-‬و َﻏِْﲑَﻫـﺎ َ‬
‫ﻣـﻦ‬ ‫اﳊﺠـﺔ« ْ َ ْ َ َ ﱢ‬ ‫اﻟـﺴﻨﺔ« ﱠ َ َ ﱢ‬
‫ﻟﻼﻟﻜـﺎﺋﻲ‪ ،‬و» ُ ﱠ‬ ‫اﻋﺘﻘﺎد َأْﻫِﻞ ﱡ‬ ‫و» َ ْ ِ‬
‫اﳌﺆﻟﻔﺎت َ ِ ِ‬
‫اﻟﻜﺜﲑة‪.-‬‬ ‫َُﱠَ ِ‬
‫َ‬

‫ﺗﻐﺎﻟﻂ ِﻓﻴﻪ‪..‬‬
‫ﺗﻨﺴﺎه‪ْ َ ،‬أو ُ ِ َ‬ ‫ﻓﺈﻳﺎك َ ْ‬
‫أن َ ْ َ‬ ‫ﺗﻜﺮر‪-‬؛ َ ِ ﱠ َ‬ ‫وﻫﺬا َ ٌ ٍ ٍ‬
‫ﴍط َﻋﺎل َﻏﺎل ‪-‬وﻗﺪ ﱠ‬ ‫ْ‬ ‫)‪َ َ (١‬‬
‫ﻋﴩ‪.‬‬ ‫اﻷﺻﻞ ﱠ ِ َ‬
‫اﻟﺜﺎﻟﺚ َ َ‬ ‫وﻫﻮ َ ْ ُ‬‫َ ُ َ‬
‫)‪ (٢‬ﻧﻌﻢ؛ ُ ْ ِ‬
‫اﳌﻘﻨﻌﺔ‪.‬‬
‫)‪ » (٣‬ﱡ ْ َ‬
‫اﻟﺼﻐﺮى«‪َ ،‬و» ُ ْ َ‬
‫اﻟﻜﱪى«‪.‬‬
‫اﻟﺼﻐﺮى« ‪ِ -‬ﻣﻨ ُْﻬﲈ‪.-‬‬ ‫ِ‬
‫ﻟﺘﺤﻘﻴﻖ َ ْ ِ‬
‫وﻧﴩ » ﱡ ْ َ‬ ‫وﻓﻘﻨﻲ اﷲُ ‪-‬ﺗﻌﺎﱃ‪-‬‬ ‫وﻗﺪ ﱠ َ ِ‬
‫ََْ َ‬
‫ﲡـﺎوزت َ ِ‬
‫ِ‬ ‫ﻋﻠﻤﻴـﺔ ‪ٍ ِ -‬‬
‫ﳎـﺎﻟﺲ ِ ْ ِ ٍ‬ ‫ِ‬ ‫ِ‬
‫اﻷرﺑﻌـﲔ‬
‫َْ‬ ‫ﺟﺎﻣﻌـﺔ‪-‬‬
‫َ َ‬ ‫ﱠ‬ ‫اﳊﻤﺪ‪ -‬ﺑﴩﺣﻬﺎ ِﰲ َ َ َ‬ ‫ﺳﻨﺘﲔ‪َ-‬وﷲ َ ْ ُ‬ ‫وﺑﺪأت ‪ُ ُ -‬‬
‫ﻣﻨﺬ َ َ ْ‬ ‫ُ‬
‫ﻧﺼﻒ ِ َ ِ‬ ‫ﻧﺼﻞ ِإﱃ ِ ِ‬ ‫وﱂ َ ِ‬
‫ﺑﻌﺪ‪.-‬‬
‫اﻟﻜﺘﺎب ‪ُ ْ َ -‬‬ ‫ْ‬ ‫ﳎﻠﺴﺎ‪ْ َ َ ،‬‬
‫ً‬
‫اﻟﺘﲈم‪.‬‬
‫اﳌﺴﺘﻌﺎن ﻋﲆ ﱠ‬‫ﻓﺎﷲُ ُ ْ َ َ‬
 ‫‪٢٣٤‬‬

‫اﻟـﺮﱢد َ َ‬
‫ﻋـﲆ‬ ‫ِ‬ ‫اﺑـﻦ َ ْ ِ ﱠ َ‬ ‫ﺷﻴﺦ ِ ْ ِ‬
‫اﻹﺳـﻼم ْ ِ‬ ‫واﻧﻈﺮ َِإﱃ َ ﱠ َ ِ‬
‫ﻣﺆﻟﻔﺎت َ ْ ِ‬ ‫ْ ُ‬
‫اﳌﻨﻬـﺎج« ‪-‬ﰲ ﱠ‬‫ﺗﻴﻤﻴـﺔ؛ ﻛــ» ْ َ‬ ‫ُ‬
‫ِ‬ ‫ﱠ َ ِ ِ‬
‫ﻋﲆ َ َ َ‬
‫اﻷﺷﺎﻋﺮة‪ ،-‬و»َْﻧﻘـﺾ‬ ‫اﻟﺮﱢد َ َ‬
‫واﻟﻨﻘﻞ« ‪-‬ﰲ ﱠ‬ ‫اﻟﻌﻘﻞ ﱠ ْ‬ ‫درء َ َ ُ ِ‬
‫ﺗﻌﺎرض َ ْ ِ‬ ‫اﻟﺮواﻓﺾ‪ ،-‬و» َ ْ‬
‫ِ‬ ‫ﱠْ ِ‬
‫ﻋـﲆ َ ْ ِ ﱢ‬
‫اﻟﺒﻜـﺮي«‪،‬‬ ‫اﻟـﺮد َ َ‬
‫اﻷوﱃ‪ ،-‬و» ﱠ ﱢ‬ ‫اﻟﺪرﺟـﺔ ُ َ‬ ‫اﻟﺮِازي‪ -‬ﰲ ﱠ َ َ‬ ‫ﻋﲆ ﱠ‬‫اﻟﺮﱢد َ َ‬
‫اﻟﺘﺄﺳﻴﺲ« ‪-‬ﰲ ﱠ‬
‫ِ‬
‫اﻟﻔﺘﺎوى ُ ْ َ‬
‫اﻟﻜﱪى«‪.‬‬ ‫ﻋﲆ ِ ْ َ ﱢ‬
‫اﻹﺧﻨﺎﺋﻲ«‪ ،‬وﻛﺘﺎب » َ َ َ‬ ‫اﻟﺮد َ َ‬
‫و» ﱠ ﱢ‬

‫اﻟﻔﺘﺎوى« ‪ُ َ -‬‬
‫ﻟﻪ‪.-‬‬ ‫ﳎﻤﻮع َ َ َ‬ ‫ْ ُ‬
‫واﻧﻈﺮ » َ ْ ُ‬
‫ـﺮﰊ واﺑـﻦ ﺳـ ِ‬ ‫ِ‬ ‫ـﲆ اﻟـ ِ ِ‬ ‫رد ‪َ ِ َ -‬‬
‫ـﺒﻌﲔ‬ ‫ـﻦ َﻋـ َ ِ ّ َ ْ َ َ ْ‬
‫ـﻴﲈ ْاﺑـ َ‬
‫ـﺼﻮﻓﻴﺔ ‪َ-‬وﻻ ﺳـ ﱠ َ‬ ‫ﱡ ﱠ‬ ‫ـﻪ اﷲ‪َ -‬ﻋـ َ‬ ‫رﲪـ ُ‬ ‫َ َ‬
‫وﻛــﻢ َ ﱠ‬
‫اﳊﺠﺞ َ َ ِ ِ‬
‫واﻟﱪاﻫﲔ!‬ ‫ﻋﲆ ُ َ ِ‬ ‫ﻣﺒﻴﻨﺔ‪ً َ ِ َ ،‬‬
‫ﻗﺎﺋﻤﺔ َ َ‬ ‫ردودا ُ َ ﱠ َ ً‬
‫ﻣﻔﺼﻠﺔ ُ َ ﱠ َ ً‬ ‫ِ ِ‬
‫واﻟﺘﻠﻤﺴﺎﲏ ‪ً ُ ُ -‬‬
‫ﱢ ْ َ ﱠ‬
‫اﳉﻬﻤﻴـﺔ ُ ﱢ َ ِ‬
‫ِ ِ‬ ‫اﻟـﺼﻮاﻋﻖ ُ َ ِ‬ ‫ِ‬ ‫َوَﻛﺬﻟ ِ َﻚ ُ ُ‬
‫واﳌﻌﻄﻠـﺔ«‪،‬‬
‫َ‬ ‫ﻋـﲆ َ ْ ﱠ‬ ‫اﳌﺮﺳـﻠﺔ َ َ‬ ‫اﻟﻘﻴﻢ؛ ﻛــ» ﱠ َ ِ ْ َ‬ ‫اﺑﻦ َ ﱢ‬‫ﻛﺘﺐ ْ ِ‬
‫واﳊﻜﻤﺔ ﱠ ِ‬ ‫ِ‬ ‫ﺎء َ َ َ ِ‬ ‫اﻟﻘﻀ ِ‬ ‫اﻟﻌﻠﻴﻞ ﰲ َ َ ِ ِ‬ ‫و» ِ َ ِ‬
‫ﺷﻔﺎء َ ِ ِ‬
‫واﻟﺘﻌﻠﻴﻞ«‪...‬‬‫ْ‬ ‫واﻟﻘﺪر‬ ‫ﻣﺴﺎﺋﻞ َ َ‬
‫اﻟﺪﻋﻮة َ ِ ِ‬
‫ِ‬ ‫ردود)‪ِ ِ َ (١‬‬
‫ِ‬
‫ﳏﻤـﺪ ْﺑـﻦ‬ ‫دﻋـﻮة ِ‬
‫اﻹَﻣـ ِ‬
‫ﺎم ُ َ ﱠ‬ ‫ﻣﻨﺬ َ َ ْ‬
‫ﻗﺎﻣـﺖ َ ْ َ ُ‬ ‫اﻟﺴﻠﻔﻴﺔ ُ ْ ُ‬
‫أﺋﻤﺔ ﱠ ْ َ ﱠ ﱠ‬‫ﱠ‬ ‫واﻧﻈﺮ َِإﱃ ُ ُ‬
‫ْ ُْ‬

‫ﻟﻠـﺮد‬ ‫ِ‬ ‫ﻣﻨﺬ ﺑﻮاﻛﲑ َ َ‬ ‫وﻓﻘﻨﻲ اﷲُ ‪-‬ﺗﻌﺎﱃ‪ُ -‬‬ ‫)‪ (١‬وﻗﺪ ﱠ َ ِ‬
‫ﻃﻠﺒﻲ ﻟﻠﻌﻠﻢ‪ ،‬وﺑﺪاﻳﺎﰐ ﰲ اﻟﺘـﺄﻟﻴﻒ واﻟﺘﺤﻘﻴـﻖ ‪ -‬ﱢ‬
‫ُ ﱠ‬
‫وأﺑﻮﻏـﺪة‪،‬‬ ‫اﻟﻐـﲈري‪ ،‬واﻟﻐـﺰاﱄ‪،‬‬ ‫ﺗﻀﻤﻨﺎ‪-‬؛ ﻣﻨﻬﻢ‪ُ :‬‬ ‫اﺳﺘﻘﻼﻻ‪ ،‬أو ﱡ ً‬ ‫ً‬ ‫اﳌﺒﺘﺪﻋﲔ( ‪-‬‬ ‫اﳌﺨﺎﻟﻔﲔ ) ُ ِ‬‫ِ‬ ‫ﻋﺪد ِﻣﻦ ُ‬
‫ﻋﲆ َ ٍ‬
‫ْ‬ ‫َ‬
‫وﺳﻠﲈن اﻟﻌﻮدة‪َ َ ،‬‬
‫وﺳـﻔﺮ‬ ‫ﻣﻄﺒﻮﻋﺎن‪َ ،-‬‬ ‫ﻣﺴﺘﻘﻼن ‪َ ُ ْ َ -‬‬‫ﻛﺘﺎﺑﺎن ُ ْ َ ِ ﱠ‬
‫ﻋﻠﻴﻪ ِ َ ِ‬
‫َ‬
‫ﻗﻄﺐ ‪-‬و ِﱄ ِﰲ اﻟﺮد َ َ ِ‬
‫ﱠ ﱢ ْ‬ ‫َ‬ ‫ﺳﻴﺪ ُ ُ‬ ‫واﻟﻜﻮﺛﺮي‪ ،‬و ﱢ‬
‫واﻟﺴﻘﺎف‪ ..‬و‪ ..‬و‪...‬‬ ‫رﺣﻴﻢ‪ ،‬وأﺑﻮ ﺑﺼﲑ‪ ،‬ﱠ ﱠ‬ ‫اﳊﻮاﱄ‪ ،‬وﳏﻤﺪ أﺑﻮ ّ‬
‫واﻟﻔـﺮق‪ ،‬واﻷﻓﻜـﺎر ُ ِ‬
‫اﳌﻨﺤﺮﻓـﺔ‪ ..‬و‪ ...‬و‪...‬‬ ‫ﻓـﻀﻼ ﻋـﻦ ردودي ﻋـﲆ اﳉﲈﻋـﺎت‪ ،‬واﻷﺣـﺰاب‪ِ ،‬‬ ‫ً‬
‫َ‬ ‫ُ‬
‫ﻗﺎرﺑﺖ اﻟﻌﴩﻳﻦ ِ ً‬
‫ﻛﺘﺎﺑﺎ‪!!-‬‬ ‫‪-‬واﻟﺘﻲ َ ْ‬
‫اﳉﺮح واﻟﺘﻌﺪﻳﻞ(!!‬ ‫ِ‬ ‫أؤﻣﻦ ِ ْ ِ‬
‫ﺑﻌﻠﻢ )‬ ‫ِ‬
‫ﻋﲇ )!( ﱢأﲏ ﻻ ُ ْ ُ‬ ‫ﺛﻢ ﻳﺄﰐ َﻣﻦ ﱠ ُ‬
‫ﻳﺘﻘﻮل ﱠ‬
‫أﻧـﻪ ‪-‬ﻋـﲆ ِ ِ‬ ‫ِ‬
‫اﻓـﱰاض‬ ‫ﻟﺘـﻴﻘﻦ ﱠ ُ‬ ‫اﳌﺘﻘﻮل ‪-‬ﻣﻌﻲ‪-‬أدﻧﻰ )!( درﺟﺎت ُﺣﺴﻦ ﱠ ّ‬
‫اﻟﻈﻦ‪ َ َ َ :‬ﱠ َ‬ ‫ﻫﺬا ُ َ َ ﱢ ُ‬
‫اﺳﺘﻌﻤﻞ َ َ‬‫وﻟﻮ ْ َ ْ َ َ‬
‫ﲪﻞ ﺣﻘﻴﻘﺔ ﻣﻘـﺼﻮدي ﻋـﲆ‬ ‫ﺑﺪ‪ُ -‬‬ ‫اﻟﻮاﺟﺐ ﻋﻠﻴﻪ ‪َ -‬وﻻَ ُ ﱠ‬ ‫ﳾء ِﻣﻦ ﻫﺬا اﻟﻠﻔﻆ ﻋﲆ ﻟﺴﺎﲏ!! ‪ -‬ﱠ‬
‫ﻓﺈن‬ ‫ورود ٍ‬‫ِ‬
‫َ‬
‫=‬ ‫ﳎﺮد ﻟﻔﻈﻲ!!‬
‫ﺣﺎﱄ وواﻗﻌﻲ؛ ﻻ ﻋﲆ ُ َ ﱠ‬
‫‪٢٣٥‬‬
‫‪..............................................................................‬‬
‫ﻇﻦ‪:-‬‬ ‫ﺣﺴﻦ َ ﱟ‬ ‫اﻟﻜﱪاء ‪َ ْ ُ -‬‬ ‫ﻇﻦ‪ -‬ﺑﺼﻨﻴﻊ اﻷﺋﻤﺔ ُ‬ ‫ﺳﻮء َ ﱟ‬ ‫ﻓﻌﺎﺋﻞ ﻫﺆﻻء ‪َ -‬‬ ‫ُﻘﺎرن َ َ َ‬ ‫وﻟﻨ ِ ْ‬ ‫= َْ‬
‫ﻣﻨﺎﻗﺐ اﻟﺸﺎﻓﻌﻲ« )ص‪ (٢٧٤‬ﻋﻦ اﻟﺮﺑﻴﻊ ﺑﻦ ُﺳﻠﻴﲈن؛ ﻗﺎل‪:‬‬ ‫ﻓﻘﺪ روى اﺑﻦ أﰊ ﺣﺎﺗﻢ ﰲ » ِ‬
‫ُ‬
‫ﻗﻮى اﷲُ َ ْ َ َ‬
‫ﺿﻌﻔﻚ‪.‬‬ ‫ﻓﻘﻠﺖ ﻟﻪ‪ َ :‬ﱠ‬ ‫ﻣﺮﻳﺾ‪ُ ُ ،-‬‬ ‫ﺸﺎﻓﻌﻲ ‪-‬وﻫﻮ ٌ‬ ‫ﱢ‬ ‫دﺧﻠﺖ ﻋﲆ اﻟ‬ ‫ُ‬ ‫»‬
‫ﻗﺘﻠﻨﻲ!‬‫ﺿﻌﻔﻲ‪ِ َ َ َ :‬‬ ‫ﻓﻘﺎل‪ :‬ﻟﻮ َﻗﻮى َ ِ‬
‫ْ‬ ‫ﱠ‬
‫ِ‬
‫اﳋﲑ!‬ ‫أردت ﱠإﻻ َ‬ ‫ُ‬ ‫ﻓﻘﻠﺖ‪ :‬واﻟﻠـﻪ؛ ﻣﺎ‬ ‫ُ‬
‫ِ‬
‫اﳋﲑ«‪.‬‬‫ﺗﺮد ﱠإﻻ َ‬ ‫ﺷﺘﻤﺘﻨﻲ(‪ :‬ﱂ ْ ُ ِ ْ‬ ‫أﻋﻠﻢ ﱠأﻧﻚ ﻟﻮ ) َ َ ْ َ‬ ‫ﻗﺎل‪ُ :‬‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫اﻟـﺸﺎﻓﻌﻲ‬
‫ﱢ‬ ‫ﺧـﱪ ﱠ‬ ‫اﻟﺒﻜـﺮي« )‪َ َ َ (٦٦٤/٢‬‬ ‫ﻋـﲆ َ ْ ِ‬ ‫ﻟـﺮد َ َ‬ ‫ﺗﻴﻤﻴﺔ ِﰲ »ا ﱠ ﱢ‬ ‫اﺑﻦ َ ْ ﱠ َ‬ ‫اﻹﺳﻼم ْ ُ‬ ‫ﺷﻴﺦ ِ ْ َ ِ‬ ‫أورد َ ْ ُ‬ ‫وﻗﺪ َ ْ َ َ‬ ‫ﻗﻠﺖ‪ْ َ َ :‬‬ ‫ُ‬
‫ﺛﻢ َﻗﺎل‪:‬‬ ‫ِْ ِ ِ‬
‫وﺗﻠﻤﻴﺬه ‪-‬ﻫﺬا‪ ُ ،-‬ﱠ‬ ‫َ‬
‫ﻳﺴﻤﻲ ﱠ ِ َ‬
‫اﻟـﻀﻌﻴﻒ‪:‬‬ ‫أن ُ َ ﱢ‬‫ﻗﺼﺪ َ ْ‬ ‫اﻟﻀﻌﻒ‪ َ ،‬ﱠ ِ ُ‬
‫واﻟﺮﺑﻴﻊ َ َ َ‬ ‫اﻟﻠﻔﻆ‪ ،‬وﻫﻮ َ ْﻧﻔﺲ ﱠ ِ‬
‫ْ‬ ‫ﺣﻘﻴﻘﺔ ﱠ ْ َ ُ َ ُ‬
‫ﻧﻈﺮ ِ َإﱃ ِ َ ِ‬
‫َ‬ ‫اﻟﺸﺎﻓﻌﻲ َ َ َ‬ ‫ﱠ‬
‫ﻓﺈن ﱠ ِ ِ‬ ‫»َ ِ ﱠ‬
‫ﻋﺪﻻً‪.‬‬ ‫اﻟﻌﺎدل‪ْ َ :‬‬ ‫ﻳﺴﻤﻰ َ ِ ُ‬ ‫ﻛﲈ ُ َ ﱠ‬ ‫ﺿﻌﻔﺎ‪َ َ ،‬‬ ‫َ ْ ً‬
‫ﴏﳛﺎ ِﰲ ﱡ َ‬ ‫أي‪ً ِ َ :‬‬ ‫ﺳﺒﺒﺘﻨﻲ َ ِ ً‬ ‫أن ُﻳﻘﻮل‪َ :‬ﻟﻮ َ ِ‬ ‫ﺑﺤﺴﻦ َ ِ ِ‬ ‫ِِ‬ ‫ِ‬
‫اﻟﻠﻐـﺔ‪-‬‬ ‫ﴏﳛﺎ ‪ْ َ -‬‬ ‫ْ َ َْ‬ ‫أوﺟﺐ َ ْ َ‬ ‫ﻗﺼﺪه َ ْ َ َ‬ ‫اﻟﺸﺎﻓﻌﻲ ِ ُ ْ ِ ْ‬ ‫ﻋﻠﻢ ﱠ ﱡ‬ ‫ﻟـﲈ َ َ‬ ‫ﺛﻢ َ ﱠ‬ ‫ُﱠ‬
‫اﻟﻌﺒ ِ‬ ‫ِ‬ ‫ﺑﺤﺴﻦ َ ِ ِ‬ ‫ﻓﻘﺪم َ ِ ِ‬ ‫ﺗﻘﺼﺪ ِإﻻﱠ َ ْ ً‬ ‫أﻧﻚ َﱂ ْ َ ْ ِ ْ‬ ‫ََِْ ُ‬
‫ﺎرة ُ ْ َ َ ً‬
‫ﻣﻨﺘﻘﺼﺎ‪.‬‬ ‫ﺳﻮء َ َ‬ ‫ﳚﻌﻞ ُ َ‬ ‫وﱂ ْ َ ْ َ ْ‬‫ﻗﺼﺪه‪َ َ ،‬‬ ‫ﻋﻠﻤﻪ ِ ُ ْ ِ ْ‬ ‫ﻋﻠﻴﻪ ْ َ ُ‬ ‫ﺧﲑا؛ َ َ ﱠ َ َ ْ‬ ‫ﻟﻌﻠﻤﺖ َ ﱠ َ‬
‫أﻧﺖ َ ِ‬ ‫ِ‬ ‫ﻳﻘﻮل ﱠ ِ‬ ‫ﺑﻐﲑ َﻣﺎ َ ْ ِ ُ‬ ‫اﻟﻠﺴﺎن ِ َ ْ ِ‬ ‫وﻗﺪ َ ْ ِ ُ‬
‫ﻋﺒـﺪي‪،‬‬ ‫اﻟﻠﻬﻢ َ ْ َ ْ‬‫اﻟﻔﺮح‪ » :-‬ﱠ ُ ﱠ‬ ‫ﻣﻦ َ َ‬ ‫اﻟﺪاﻋﻲ ‪َ -‬‬ ‫ﻛﲈ َ ُ ُ‬ ‫اﻟﻘﻠﺐ‪َ َ ،‬‬ ‫ﻳﻘﺼﺪ َ ْ ُ‬ ‫ﻳﺴﺒﻖ ﱢ َ ُ‬ ‫ََْ‬
‫ﻣﺴﻠﻢ )‪َ (٢٧٧٤‬ﻋﻦ َ َأﻧﺲ[‪ِ َ ،‬‬ ‫رواه ِ‬ ‫َ ََ‬
‫ﺗﻌﺎﱃ‪.-‬‬ ‫ﻳﺆاﺧﺬه اﷲُ ‪َ َ َ -‬‬ ‫وﱂ ْ ُ َ ْ ُ‬ ‫َ‬ ‫ْ‬ ‫رﺑﻚ« ] َ َ ُ ُ ْ‬ ‫وأﻧﺎ َ ﱡ‬
‫ﻋﻨـﺪه‬ ‫ﻳﻜﻮن‬ ‫أن‬
‫وأوﱃ ْ‬‫أوﱃ ْ َ‬ ‫ﻳﺼﻞ ﻋﲆ اﻟﺜﻼﺛﲔ!‪َ ْ َ -‬‬ ‫اﻟﺴﻨﲔ ‪-‬ﻗﺪ ُ‬ ‫ﻋﺎﻳﺶ أﺧﺎه ْ ً ِ‬ ‫وﻣﻦ َ َ‬ ‫ُْ ُ‬
‫ُ‬ ‫َ‬ ‫دﻫﺮا ﻣﻦ ﱢ‬ ‫ُ َ‬ ‫ﻗﻠﺖ‪َ :‬‬
‫وأزﻳﺪ‪...‬‬ ‫اﻟﻈﻦ ‪-‬ﻫﺬا‪ْ َ ،-‬ﺑﻞ َ ْ َ ُ‬ ‫ﺣﺴﻦ ﱠ ّ‬ ‫ُ ْ ُ‬
‫ِ‬ ‫وﻇﻠﻤﻪ‪ِ ُ َ َ ،‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺣﻘﻪ‪ ،‬وﺗﻘﻮﻳﻠﻪ ﻣﺎ ﱂ ْ ُ ِ ْ‬
‫ﻳﺮد!‬ ‫وﲡﺎوز َ ﱢ‬ ‫اﻟﻈﻦ‪ْ ُ َ ،‬‬ ‫ﺑﺪﻻً ﻣﻦ أﺧﺬه ﺑﺴﻮء ﱠ ّ‬ ‫ََ‬
‫ٍ‬ ‫ٍ‬ ‫رﺑـﻊ َﻗـ ٍ‬ ‫ِ‬ ‫أﻫﺪر ُ ُ ﱠ َ‬
‫ﺮن ﺑـﺴﺒﺐ )ﺑـﺎدرة( ذات اﺟﺘﻬـﺎد‪ ،‬أو )ﻧـﺎدرة( ‪-‬ﰲ ﻏـﲑ‬ ‫أﻛﺜﺮ ﻣﻦ ُ ْ ِ ْ‬ ‫أﺧﻮة َ‬ ‫وﻣﻦ ْ َ َ‬ ‫‪َ ...‬‬
‫اﻟﺴﺪاد‪ ،‬ﱠ َ‬
‫وﻛﺜﺮ اﻷﺿﺪاد!!‬ ‫ﻓﺎرق ‪-‬ﰲ ﻫﺬا‪ -‬ﱠ‬ ‫اﻋﺘﻘﺎد‪ :-‬ﻓﻘﺪ َ َ‬
‫ﺳﺪاد‪...‬‬ ‫أﻟﺒﺘﺔ‪ -‬ﰲ ﻫﺬا! ‪-‬ذا ِ ْ َ ِ‬
‫ﻓﻄﻨﺔ َ َ‬ ‫وﻟﻴﺲ ﻫﺬا ‪َ ّ -‬‬
‫أﲨﻞ َﻣﺎ ِﻗﻴﻞ‪:‬‬
‫وﻣﺎ َ ْ َ َ‬
‫َ َ‬
‫ﻋــــﺪا ِﺑــــﺎﷲ ِ ﱠﳑــــﺎ َ َ‬
‫ﺑــــﺪا‬ ‫ـــﻪ َ َ‬
‫ﻓــــﲈ َ َ‬ ‫ـــﻢ َ ْ َ ْ َ‬
‫أﻧﻜﺮﺗـ ُ‬ ‫ـــﺖ َﻗـ ْ ِ َ‬
‫ـــﺪري ُﺛـ ﱠ‬ ‫ََْ‬
‫ﻋﺮﻓـ َ‬
‫ِ‬ ‫أﴎﻓـــﺖ ِ َ ْ ِ‬ ‫ﻟـــﻚ ِﰊ َ ْ ِ ٌ‬
‫ﻣﻮﻗـــﻒ َ ْ َ ْ َ‬ ‫ِﰲ ُ ﱢ‬
‫اﻟﺒـــﺪا‬ ‫ﺑـــﺎﻟﻘﻮل ِ ُ‬
‫ﺑـــﺴﻮء َ َ‬ ‫ﻳـــﻮم َ َ‬
‫ﻛـــﻞ َ ْ ٍ‬
‫ﺷﻌﺮي َﻛﻴﻒ ُ ْ ِ‬ ‫ﻟﻴﺖ ِ ْ ِ‬ ‫ــﻮء َ َ‬
‫اﻷذى َﻳﺎ َ ْ َ‬ ‫َ ْأﻣـ ِ‬
‫ﺗﻀﺤﻲ َ َ‬
‫ﻏـﺪا؟!‬ ‫ْ‬ ‫ــﻮم َﻟـ ْ ُ‬
‫واﻟﻴـ ْ َ‬ ‫ــﺲ ﱠ‬
‫اﻟﺜﻨَـــﺎ َ َ‬
‫ﻣﻌﺎﲏ َ ِ ِ‬ ‫واﻧﻈﺮ ‪-‬ﻟﻠﻔﺎﺋﺪة‪ » -‬ﱠ ِ‬
‫=‬ ‫ﻻﺑﻦ َ ْ َ ِ‬
‫اﻷﻧﺒﺎري‪.‬‬ ‫اﻟﺰاﻫﺮ ِﰲ َ َ ِ َ‬
‫ﻛﻠﲈت اﻟﻨﱠﺎس« )‪ِ ْ (٧٥/٨‬‬ ‫َ ْ ُ‬
 ‫‪٢٣٦‬‬

‫ِ‬
‫اﻟﺴﻨﻴﺔ«‪.‬‬ ‫رﲪﻪ اﷲ‪ِ َ ِ ْ ،-‬‬‫ِ‬
‫اﻟﺪرر ﱠ ﱠ‬
‫وﻳﻜﻔﻴﻚ ‪-‬ﻣﻨَْﻬﺎ‪ » -‬ﱡ َ ُ‬
‫ََ‬ ‫اﻟﻮﱠﻫﺎب ‪ُ َ َ -‬‬
‫ﻋﺒﺪ َ‬
‫َْ‬
‫واﺣﺘﺠــﺎﺟﻬﻢ َ ِ ً‬ ‫ِ‬ ‫ﻧﻘــﺪﻫﻢ َ ِ ً‬
‫ﻫــﺰﻳﻼ‬ ‫ﺿــﻌﻴﻔﺎ‪ْ ُ ُ َ ْ ،‬‬ ‫ﺳــﺪدك اﷲ‪َ -‬ﻟــْﻮ َ َ‬
‫ﻛــﺎن َ ْ ُ ُ ْ‬ ‫أﺗــﺮى ‪ َ -‬ﱠ َ َ‬ ‫َُ َ‬
‫ﻔـﺔ ُ َ ِ ﱠ ُ‬
‫اﻟﻔﻼﻧﻴـﺔ‬ ‫ﻓﻘـﺎﻟﻮا‪ :‬ﱠ ِ‬
‫اﻟﻄﺎﺋ َ ُ‬ ‫اﻷﺣﻜﺎم‪ُ َ َ -‬‬ ‫اﻛﺘﻔﻮا ِ ْ َ ِ‬
‫ﺑﺈﺻﺪار َ ْ َ ِ‬ ‫ذﻟﻚ‪َ ،-‬أو ْ َ َ ْ‬ ‫وﺣﺎﺷﺎﻫﻢ ِﻣﻦ َ ِ َ‬ ‫‪ُ َ َ َ-‬‬
‫ﻓﻼن ِﻣﻦ َأﻫِﻞ ِ َ ِ‬ ‫ِ‬ ‫ِ‬
‫وﺣﺪة‬ ‫ْ‬ ‫ْ‬ ‫ﻗﺒﻮري! َو‪ٌ ُ :‬‬ ‫ﺻﻮﰲ ُ ُ ِ ﱞ‬‫ﻓﻼن ُ ِ ﱞ‬‫ﺟﻬﻤﻲ! َو‪ٌ ُ :‬‬ ‫ﻓﻼن َ ْ ﱞ‬ ‫ﺿﺎﻟﺔ! َو‪ٌ ُ :‬‬ ‫ﺟﻬﻤﻴﺔ َ ﱠ‬ ‫َ ْ ﱠ‬
‫ـﺮون اﻟـ ﱠ َ َ َ‬
‫ـﺼﺤﺎﺑﺔ‬ ‫وﻳﻜﻔـ ُ َ‬‫ـﻮ‪ َ ُ ،‬ﱢ‬ ‫وﻏﻠـ ﱟ‬ ‫ـﺮواﻓﺾ َأْﻫ ـُﻞ َﺿـ َ ٍ‬
‫ـﻼل َ ُ ُ‬ ‫ـﻮل! و‪ :‬اﻟـ ﱠ َ ِ ُ‬ ‫واﳊﻠـ ِ‬ ‫ـﻮد ُ ُ‬ ‫اﻟﻮﺟـ ِ‬
‫ُ ُ‬
‫ﻧﻘـﺪﻫﻢ َ ِ ً‬
‫ﺿـﻌﻴﻔﺎ‪:-‬‬ ‫اﻟﻀﺎﻟﺔ!‪َ -‬أو َ َ‬
‫ﻛـﺎن َ ْ ُ ُ ْ‬ ‫اﻟﻔﺮق ﱠ ﱠ‬‫ﻌﺘﺰﻟﺔ ِﻣﻦ ِ ِ‬
‫َ‬ ‫وﻳﺴﺒﻮﳖﻢ! و‪ ِ َ َ :‬ﱠ ُ‬
‫اﻟﻘﺪرﻳﺔ واﳌُ ْ َ ِ َ ُ‬ ‫ََ ُ ﱡ َُْ‬
‫اﻟﻔـﺮق؛ َﻗـُﺎﻟﻮا‪َ :‬ﻣـﺎ‬‫ﻫـﺬه ِ ِ‬ ‫ﺗـﻀﻠﻴﻞ ِ ِ‬
‫أﺳﺒﺎب َ ْ ِ ِ َ‬
‫ِ‬
‫وﺑﻴﺎن َ ْ َ ِ‬ ‫ﺑﺎﳊﺠﺞ َ َ ِ ِ‬
‫واﻟﱪاﻫﲔ؛ َ َ‬ ‫ﻃﻮﻟﺒﻮا ِ ُ َ ِ‬ ‫ِ‬
‫ﻓﺈذا ُ ُ‬ ‫ََِ‬
‫َ‬
‫ﺿﺎﻟﺔ ُ ِ ﱡ‬
‫ﺗﻀﻞ اﻷُﱠﻣَﺔ!!‬ ‫ﻗﺎﻋﺪة َ ﱠ ٌ‬ ‫ﻫﺬِه َ ِ َ ٌ‬ ‫ذﻟﻚ! ﺑﻞ ِ‬ ‫ﻳﻠﺰﻣﻨﺎ َ ِ َ‬‫ََْ َُ‬
‫وﻗﻤـﻊ ﱠ َ ِ‬
‫اﻟـﻀﻼل‬ ‫اﻟـﺴﻨﱠِﺔ‪ِ ْ َ َ ،‬‬ ‫ﺑﻨـﴫ ﱡ‬ ‫ﻗـﺎﻣﻮا ِ َ ْ ِ‬
‫أﻛـﺎﻧﻮا َﻗـﺪ َ ُ‬‫ذﻟـﻚ؛ َ َ ُ‬ ‫ﻌﻠـﻮا َ ِ َ‬ ‫ﻟـﻮ َﻓ َ ُ‬‫أﺗﺮى؛ َ ْ‬ ‫ََُ‬
‫واﻹﳊﺎد ِ َ ِ‬
‫واﻟﺒﺪع؟!‬ ‫ِ ْ ِ‬
‫َ‬
‫اﳉﻮاب‪ :‬ﻻ‪ْ َ َ ،‬‬
‫وأﻟﻒ ﻻ‪.‬‬ ‫ََ ُ‬
‫ِ‬
‫ﻋـﺪي‬ ‫= ‪ ...‬ﻓﻜﻴﻒ ﱠ ْ ُ‬
‫اﻟﺸﺄن ‪ً -‬‬
‫واﺑﻦ َ ﱟ‬
‫اﳊﺎﻛﻢ ﰲ »ﻣﻌﺮﻓﺔ ﻋﻠﻮم اﳊﺪﻳﺚ« )ﺑﺮﻗﻢ‪ُ ،(٣٥٨:‬‬
‫ُ‬ ‫رواه‬
‫إذا‪ -‬ﺑﲈ ُ‬
‫ِ‬ ‫ِ‬
‫اﻟـﻀﻌﻔﺎء«‬ ‫واﺑﻦ ﻋﺴﺎﻛﺮ ﰲ »ﺗﺎرﻳﺦ دﻣـﺸﻖ« )‪ ْ َ ُ ،(١٩٢/٣٦‬ﱡ‬
‫واﻟﻌﻘـﻴﲇ ﰲ » ﱡ َ‬ ‫ﰲ »اﻟﻜﺎﻣﻞ« )‪ُ ،(٣١١/٥‬‬
‫إﺳﲈﻋﻴﻞ ﱢ ِ ﱢ‬
‫اﻟﴬاري‪ ،‬ﻗﺎل‪:‬‬ ‫َ‬ ‫ٍ‬
‫ﺻﺎﻟﺢ ﳏﻤﺪ ﺑﻦ‬ ‫وﻏﲑﻫﻢ‪ -‬ﻋﻦ أﰊ‬‫)‪ُ - (١٠٨٢‬‬
‫َ‬
‫ﺣﻨﺒـﻞ‬ ‫وأﲪـﺪ ﺑـﻦ‬
‫َ‬ ‫ﺑـﻦ َﻣﻌـﲔ‬
‫أﺻـﺤﺎﺑﻨﺎ ‪َ -‬ﳛﻴـﻰ َ‬
‫َ‬ ‫اﻟـﺮزاق‪ -‬ﱠ‬
‫أن‬ ‫ﺑﺼﻨﻌﺎء‪ ،‬ﻋﻨـﺪ ﻋﺒـﺪ ﱠ ﱠ‬‫َ‬ ‫وﻧﺤﻦ‬
‫ُ‬ ‫َََ‬
‫ﺑﻠﻐﻨَﺎ ‪-‬‬
‫ورﺣﻠﻨـﺎ‬‫أﻧﻔﻘﻨـﺎ َ َ ْ َ‬
‫وﻗﻠﻨـﺎ‪َ ْ َ ْ :‬‬‫ﻏﻢ ﺷـﺪﻳﺪ‪ُ ،‬‬ ‫اﻟﺮزاق وﻛﺮﻫﻮه! َ َ َ ِ‬ ‫َ‬
‫ﻓﺪﺧﻠﻨﺎ ﻣﻦ ذﻟﻚ ﱞ‬ ‫ﺣﺪﻳﺚ ﻋﺒﺪ ﱠ ﱠ‬ ‫وﻏﲑﳘﺎ‪ -‬ﺗﺮﻛﻮا‬ ‫‪َ -‬‬
‫ﻓﻘﻠـﺖ‬
‫ُ‬ ‫ﺑﻦ َﻣﻌﲔ‪،‬‬ ‫ﻓﻠﻘﻴﺖ ﲠﺎ ﳛﻴﻰ َ‬‫ُ‬ ‫ﻓﺨﺮﺟﺖ إﱃ ﱠ َ‬
‫ﻣﻜﺔ‪،‬‬ ‫ُ‬ ‫اﳊﺞ‪،‬‬
‫وﻗﺖ ﱢ‬ ‫ﻏﻢ ِﻣﻦ ذﻟﻚ إﱃ ْ‬ ‫أزل ﰲ ﱟ‬ ‫ﻓﻠﻢ َ ْ‬ ‫ِ‬
‫وﺗﻌﺒﻨﺎ!! ْ‬
‫ﺗـﺮﻛﺘﻢ‬ ‫ﻗﻠﺖ‪َ َ َ :‬‬
‫ﺑﻠﻐﻨَﺎ ﱠ ُ‬
‫أﻧﻜـﻢ‬ ‫اﻟﺮزاق؟ ﻗﺎل‪ :‬ﻣﺎ ﻫﻮ؟ ُ‬
‫ﻋﻨﻜﻢ ﰲ ﻋﺒﺪ ﱠ‬ ‫ﻧﺰل ﺑﻨﺎ ِﻣﻦ ٍ‬
‫ﳾء َ َ َ َ‬
‫ﺑﻠﻐﻨﺎ ُ‬ ‫زﻛﺮﻳﺎ‪ ،‬ﻣﺎ َ‬
‫ُ‬ ‫ﻟﻪ‪ :‬ﻳﺎ أﺑﺎ ﱠ‬
‫َ‬
‫ﺣﺪﻳﺜﻪ!‬ ‫ﺮﻛﻨﺎ‬
‫اﻟﺮزاق ﻋﻦ اﻹﺳﻼم ﻣﺎ َﺗ َ ْ َ‬
‫ﻋﺒﺪ ﱠ‬‫ارﺗﺪ ُ‬
‫ورﻏﺒﺘﻢ ﻋﻨﻪ!؟ ﻗﺎل ﱄ‪ :‬ﻳﺎ أﺑﺎ ﺻﺎﻟﺢ! ﻟﻮ َ ﱠ‬
‫ُ‬ ‫َُ‬
‫ﺣﺪﻳﺜﻪ‬
‫اﻟﻈﻦ(!‬ ‫ٍ‬
‫ﻣﺒﺎﻟﻐﺔ( ﰲ ) ُﺣﺴﻦ‬
‫ﱢ‬ ‫ﺑﻌﺾ ) ُ‬‫‪ ...‬ﻓﻔﻲ ﻫﺬا اﳋﱪ ُ‬
‫ً ِ‬ ‫اﻷﻣﺮ‪ -‬ﱡ‬
‫ﻋﺎﻗﺒﺔ‪ -‬ﻣﻦ )ُاﳌﺒﺎﻟﻐﺔ( ﰲ )ﺳﻮء ﱠ ﱢ‬
‫اﻟﻈﻦ(!!‬ ‫وأﺣﺴﻦ‬
‫ُ‬ ‫أﻗﻞ ﴍا ‪-‬‬ ‫وﻟﻜﻨﱠﻪ ‪-‬ﻛﻴﻔﲈ ﻛﺎن ُ‬
‫‪٢٣٧‬‬

‫ﱠِ‬ ‫ﻋﲆ َﻣـﻦ َ ْ َ ِ ُ‬

‫ﳛﺘـﺎج َِإﱃ ُ َ ٍ‬
‫ﺣﺠـﺞ‬ ‫ﺑﺎﻟـﺴﻨﺔ)‪ (١‬ﱠ ُ‬
‫أﻧـﻪ َ ْ َ ُ‬ ‫ﻳﻨﺘﻘـﺪ ُ ْ َ ِ ِ َ‬
‫اﳌـﺸﺘﻬﺮﻳﻦ ِ ﱡ‬ ‫َ َ ِ ُ‬
‫واﻟﻮاﺟﺐ َ ْ ُ‬
‫اﳊﺘﻢ َ َ‬
‫أﻗﻮى َ َ ْ َ َ‬
‫وأوﺿﺢ‪.‬‬ ‫ََْ‬
‫اﻟـﺴﻨﱠِﺔ‪،‬‬
‫ﺎب َو ﱡ‬ ‫ﻃﺮﻳـﻖ اﻟﻜَِﺘـ ِ‬
‫ﻳـﺴﻠﻚ َ ِ َ‬ ‫ِ‬
‫وأﻫﻠﻬـﺎ َ ْ‬
‫أن َ ْ ُ َ‬ ‫ﻟﻨﻘـﺪ ِ َ ِ‬
‫اﻟﺒـﺪع َ َ ْ َ‬
‫ﻳﺘﺼﺪى ِ َ ْ ِ‬
‫ﻓﻌﲆ َﻣﻦ َ َ َ ﱠ‬ ‫َََ‬
‫واﳉـﺮح‪َ ،‬وِﰲ إَِﻗَﺎﻣـِﺔ‬ ‫اﻟﺪﻗـﺔ ﰲ ﱠ ْ ِ‬
‫اﻟﻨﻘـﺪ)‪ِ ْ َ َ ،(٢‬‬ ‫اﻟـﺼﺎﻟﺢ ‪-‬ﰲ ﱢ ﱠ ِ‬ ‫اﻟـﺴﻠﻒ ﱠ ِ ِ‬ ‫َ ِ‬ ‫وﻳﺴﻠﻚ َ ْ َ َ‬
‫ﻣـﺴﻠﻚ ﱠ‬ ‫ََْ ُ َ‬
‫ﻳﻨﺘﻘـﺪﻫﻢ ‪ِ-‬ﻣـﻦ‬ ‫ِ‬ ‫ﺣـﻖ‪ ،‬وﻣـﺎ َ َ ِ‬
‫ﻋﻠﻴـﻪ َﻣـﻦ َ ْ َ ُ ُ ْ‬
‫ْ‬ ‫ﻫﻮ ﻣﻦ َ ّ َ َ‬
‫ﻋﻠﻴﻪ ِ‬ ‫ِ‬ ‫واﻟﱪاﻫﲔ‪-‬؛ ِ ِ‬
‫ﻟﺒﻴﺎن َﻣﺎ َ َ ْ ُ َ‬ ‫ََ‬
‫ِ‬
‫اﳊﺠﺞ َ َ‬ ‫ُ َ ِ‬
‫واﳌﺨﻄﺌﲔ‪. -‬‬ ‫واﻷﺣﺰاب َ ْ ِ‬
‫واﻷﻓﺮاد ُ ْ ِ ِ َ‬ ‫اﻟﻔﺮق َ ْ َ ِ َ َ‬
‫ِ ِ‬
‫َ‬
‫ِ‬ ‫ﻓﻬـﻮم ﱠ َ ِ‬ ‫ﺑـﺎب ِ َ ْ ِ ِ‬‫أﻋﻈـﻢ َ ٍ‬ ‫اﳌﺴﺎﺋﻞ ﱠ ِ َ ِ‬‫ﻫﺬه َ َ ِ ِ‬‫وﻓﻬﻢ ِ ِ‬
‫اﻟـﺸﺒﺎب ﱠ َ ّ‬
‫اﻟـﺴﻠﻔﻲ‬ ‫ﻟﺘـﺼﺤﻴﺢ ُ ُ ِ‬ ‫اﻟﺪﻗﻴﻘﺔ َ ْ َ ُ‬ ‫ََْ ُ َ‬
‫واﻟﻘﻴﻞ َ ُ‬
‫واﻟﻘﺎل‪.(٣)-‬‬ ‫اﻻﺧﺘﻼف‪ُ ِ ،‬‬‫ﻓﺮﻗﻬﻢ ْ ِ َ ُ‬ ‫‪-‬ﱠ َ‬
‫اﻟﺬﻳﻦ َ ﱠ َ ُ‬
‫ِ‬

‫ﻃﺎﻟـﺐ ِ ْ ٍ‬
‫ﻋﻠـﻢ ‪ َ َ ُ -‬ﱢ ً‬
‫ﻣﺘﻘـﺪﻣﺎ أو‬ ‫ِ‬
‫ﻓﻘـﻂ!‪ْ َ ،-‬أو َ َ‬ ‫ﻛﺒـﲑا(‪ْ َ ،‬أو َ ِ ً‬
‫ﻋﺎﳌـﺎ‪َ َ -‬‬ ‫ﻳﻜﻮن َ ِ ً‬
‫ﻋﺎﳌﺎ ) َ ِ ً‬ ‫ﺑﲔ َ ْ‬
‫أن َ ُ َ‬ ‫دون َ ْ ِ ٍ‬
‫ﺗﻔﺮﻳﻖ َ ْ َ‬ ‫)‪َ ُ (١‬‬
‫ﻣﻨﻬﺞ ﱠ َ‬
‫اﻟﺴﻠﻒ‪ -‬وﻻ ُ ّﺑﺪ‪.-‬‬ ‫ﺿﻤﻦ ِ َ ِ‬
‫إﻃﺎر َ ْ َ ِ‬ ‫ﻛﻞ َ ِ َ ِ‬
‫ﺑﺼﲑة ‪ ُ -‬ﱡ‬‫داﻋﻴﺎ ِإﱃ اﷲ َ ِ‬ ‫ﻧﺎﺷﺌﺎ‪ْ َ ،-‬أو َ ِ ً‬
‫ً‬
‫ذﻟﻚ ْ َ‬ ‫ﻋﲆ َ َ‬ ‫َ‬
‫ٌ‬
‫ﻋﻈﻴﻤﺔ‪.‬‬ ‫ﻣﺆﻣﻨﺎ(‪ً -‬‬
‫ﻛﺎﺋﻨﺎ َﻣﻦ ﻛﺎن‪-‬‬ ‫ً‬ ‫ﻓﺤﺮﻣﺔ اﳌﺆﻣﻦ ‪ِ -‬‬
‫ﺑﺼﻔﺘﻪ )‬ ‫ُ ُ‬
‫ُ‬
‫ﱠِ‬
‫ﺑﺎﻟﺴﻨﺔ؛ َ َ َ ﱠ ْ‬ ‫وﻋﻤﻠﻪ‪ ،‬وا ِ ِ‬
‫ﻋﻠﻤﻪ‪ِ ِ َ ،‬‬ ‫ﺑﺎزدﻳﺎد ِ ْ ِ ِ‬
‫ﻋﻈﻤﺘﻪ ْ ِ ِ‬
‫ﻓﺘﺄﻣﻞ‪...‬‬ ‫ﺷﺘﻬﺎره ﱡ‬ ‫َ َ‬ ‫ﺗﺰداد َ َ َ ُ ُ‬
‫ُ‬ ‫ﻧﻌﻢ؛‬‫ََ‬
‫واﻧﻈﺮ »ﺻﺤﻴﺢ اﻟﱰﻏﻴﺐ« )‪.(٢٤٤١‬‬ ‫ُ‬
‫ِ‬ ‫ﻣﻔﺘﻘﺪ ِ ﱢ ﱠ‬
‫رﺣﻢ اﷲ‪ٌ ِ َ ْ ُ -‬‬ ‫ِ‬
‫اﳉﻴﺪ!!‬ ‫اﻟﻌﻠﻤﻴﺔ! ُ ْ َ ٌ‬
‫وﻣﻔﺘﻘﺮ إﱃ اﻟﻨﻘﺪ ﱢ‬ ‫ﱠ‬ ‫ﻟﻠﺪﻗﺔ‬ ‫ﻣﻦ َ َ‬ ‫اﻟﻴﻮم‪ِ -‬إﻻﱠ َ ْ‬‫ﱠﺎس ‪ْ َ -‬‬ ‫)‪ُ َ ْ َ َ (٢‬‬
‫وأﻛﺜﺮ اﻟﻨ ِ‬
‫ﻋﲆ َ ِ‬
‫ﺑـﻞ ﻧـﺮى ﻛﺜـﲑﻳﻦ ‪-‬وﻟﻸﺳـﻒ‪ -‬ﻗـﺪ َ َ ُ‬
‫دﺧﻠـﻮا‬ ‫اﳋﻄـﺐ‪-‬؛ َ ْ‬‫ﳍـﺎن َ ْ ُ‬ ‫ذﻟـﻚ ‪َ َ -‬‬ ‫وﻗﻒ َ َ‬ ‫وﻟﻴﺖ َ ْ َ‬
‫اﻷﻣﺮ َ َ َ‬ ‫َ َْ َ‬
‫ﻛﻼﻣﻬﻢ َ ْ َ‬
‫أﺳﻮأ ﲢﻤﻴﻞ ‪-‬ﺑﻐﲑ اﳉﻤﻴﻞ‪...!-‬‬ ‫ِ‬
‫وﻣﻘﺎﺻﺪﻫﻢ‪ َ َ ،‬ﱠ ُ‬ ‫وداﺧﻠﻮا!‪ِ ِ -‬‬
‫ﻧﻴﺎت َ ِ‬ ‫‪ُ َ َ-‬‬
‫وﲪﻠﻮا َ َ ُ‬ ‫َ ُ‬ ‫اﻵﺧﺮﻳﻦ‪َ َ ،‬‬ ‫ﱠ‬
‫ََ ََْ‬
‫ﻓﻮاﻏﻮﺛﺎه‪...‬‬
‫أﺳﻔﻲ ﱠ ِ‬
‫اﻟﺸﺪﻳﺪ‪!-‬‬ ‫ﻳﺰال ‪َ -‬ﻓﻮا َ ِ‬
‫)‪َ (٣‬وﻻَ َ َ ُ‬
‫َ َ‬
‫رﲪﻪ اﷲ‪ -‬ﰲ »ﳎﻤﻮع اﻟﻔﺘﺎوى )‪:(٤٢١/٣‬‬ ‫اﺑﻦ ﺗﻴﻤﻴﺔ ‪ُ -‬‬ ‫ﻗﺎل ُ‬
‫ﺷﻴﺦ اﻹﺳﻼم ُ‬
‫ِ‬ ‫وﻣﺸﺎﳜﻬﺎ‪ِ ُ ،‬‬
‫ِ‬ ‫اﻷﻣﺔ ‪ِ -‬‬ ‫َ ِ‬
‫وﻛﱪاﺋﻬـﺎ‪ -‬ﻫـﻮ اﻟـﺬي‬ ‫وأﻣﺮاﺋﻬﺎ‪،‬‬ ‫ﻋﻠﲈﺋﻬﺎ‪،‬‬ ‫ﺣﺼﻞ ﻣﻦ ُ ﱠ‬‫اﻟﺘﻔﺮﻳﻖ اﻟﺬي َ َ‬
‫ُ‬ ‫)وﻫﺬا‬
‫=‬ ‫ِ‬
‫ﺑﻄﺎﻋﺔ اﷲ ورﺳﻮﻟﻪ‪...‬‬ ‫َ‬
‫اﻟﻌﻤﻞ‬ ‫ﺗﺴﻠﻂ اﻷﻋﺪاء ﻋﻠﻴﻬﺎ؛ وذﻟﻚ ِ‬
‫ﺑﱰﻛﻬﻢ‬ ‫أوﺟﺐ َ ﱡ َ‬
‫ْ َ َ‬
 ‫‪٢٣٨‬‬

‫ﺑﻤـﻨﻬﺞ‬ ‫اﻻﻧـﻀﺒﺎط ﱠ ِ ِ‬
‫اﻟـﺪﻗﻴﻖ ِ َ ْ َ ِ‬ ‫ﻋـﺪم ْ ِ ِ‬
‫َ‬
‫أﺳﺒﺎب ﻫـﺬا ْ ِ ِ‬
‫اﻻﺧـﺘﻼف ‪ً ْ َ -‬‬
‫أﻳـﻀﺎ‪ُ َ َ :-‬‬
‫ِ‬
‫وﻣﻦ َ ْ َ ِ َ‬
‫َ ْ‬
‫اﻟﻨﺎس‪-‬؛ ِإﻣﺎ ِ َ َ ﱡ ٍ ِ ٍ‬ ‫اﻟﺴﻠﻒ ‪ِ-‬ﻣﻦ َ ْ ِ‬
‫َ ِ‬
‫ﺑﺘﺴﺎﻫﻞ َ ﱟ‬
‫ﺿﺎر)‪.(١‬‬ ‫ﺑﺘﺸﺪد َزاﺋﺪ‪ ِ َ ،‬ﱠ‬
‫وإﻣﺎ ِ َ َ ُ ٍ‬ ‫ﱠ‬ ‫ﺑﻌﺾ ﱠ ِ‬ ‫ﱠ‬
‫ﻔـﺮﻳﻂ‪ ،‬وﻫـﻮ ﱠ ِ‬
‫واﻟﺘ ْ ِ ِ‬ ‫اﻟﻮﺳﻂ ﺑـﲔ ِ ْ ِ‬ ‫ِ‬ ‫ِ‬
‫اﻟـﺬي‬ ‫َ ُ َ‬ ‫اﻹﻓـﺮاط ﱠ‬ ‫َ‬ ‫ﻫﻮ‪َ ْ َ ُ َ َ :‬‬ ‫ودﻳﻦ اﷲ ﱠاﻟﺬي ْ َ َ ُ‬
‫ارﺗﻀﺎه؛ ُ َ‬ ‫َ ُ‬
‫اﻟـﺴﻨﱠِﺔ‬
‫وأﻋـﻼم ﱡ‬
‫ﳖﺠﻬﻢ ِﻣـﻦ َ ِ ِ‬
‫أﺋﻤـﺔ ِ ْ ِ‬
‫اﻹﺳـﻼم َ َ ْ َ ِ‬ ‫ﱠ‬
‫ِ‬
‫ﻋﲆ َ ْ ِ ْ‬
‫ﺳﺎر َ َ‬
‫وﻣﻦ َ َ‬
‫ِ‬
‫اﻟﺼﺎﻟﺢ‪ْ َ َ ،‬‬
‫ﺳﻠﻔﻨﺎ ﱠ ُ‬ ‫اﻟﺘﺰﻣﻪ َ َ ُ َ‬
‫ََْ َ ُ‬
‫رﲪﻬﻢ اﷲُ ‪َ-‬ﺗَﻌَﺎﱃ‪.-‬‬ ‫ِ‬
‫‪ُ َُ َ-‬‬
‫ﻋﻠﻴﻪ ِ ﱠ ِ ِ‬
‫واﻟﻌﺾ َ ِ‬ ‫ﻋﻠﻴﻨﺎ ‪ِ ً ِ -‬‬
‫ﺑﺎﻟﻨﻮاﺟﺬ‪.‬‬
‫َ‬ ‫ﲨﻴﻌﺎ‪ُ ُ َ ْ -‬‬
‫اﻟﺘﺰاﻣﻪ‪ َ ،‬ﱡ َ ْ‬ ‫َِ ُ‬
‫وﳚﺐ َ َ ْ َ َ‬

‫*****‬

‫واﻟﺒﻐﻀﺎء‪.‬‬
‫ُ‬ ‫ﺪاوة‬ ‫أﻣﺮﻫﻢ اﷲُ ﺑﻪ َ َ َ ْ‬
‫وﻗﻌﺖ ﺑﻴﻨﻬﻢ اﻟﻌ ُ‬ ‫ﺑﻌﺾ ﻣﺎ َ‬
‫ﱠﺎس َ‬ ‫ﻓﻤﺘﻰ َ َ َ‬
‫ﺗﺮك اﻟﻨ ُ‬ ‫=‬
‫ﻓﺴﺪوا َ َ ُ‬
‫وﻫﻠﻜﻮا‪.‬‬ ‫اﻟﻘﻮم َ َ ُ‬
‫ُ‬ ‫وإذا ﱠ َ‬
‫ﺗﻔﺮق‬
‫ﺻﻠﺤﻮا َ َ ُ‬
‫وﻣﻠﻜﻮا؛ ﻓﺈن »اﳉﲈﻋﺔ رﲪﺔ‪ُ ،‬‬
‫واﻟﻔﺮﻗﺔ ﻋﺬاب«(‪.‬‬ ‫وإذا اﺟﺘﻤﻌﻮا َ َ ُ‬
‫ِ‬
‫ﻟﺘﺨﺮﻳﺞ اﳊﺪﻳﺚ‪.-‬‬ ‫واﻧﻈﺮ )ص‪- (٦٨‬‬ ‫ُ‬
‫ﴍ‪...‬‬ ‫ﻣﺮ‪ُ ُ ْ َ َ ،‬‬
‫وﺧﲑﳘﺎ َ ﱞ‬ ‫)‪ُ َ ْ َ َ (١‬‬
‫وأﺣﻼﳘﺎ ُ ﱞ‬
‫رﰊ‪ َ :-‬ﱠ‬ ‫ِ‬
‫واﻟﺘـﺴﺎﻫﻞ؛ ﱡ ِ َ‬
‫اﲥـﻢ‬ ‫ﻏـﲑه ِ ﱠ َ ﱡ‬
‫ﺑـﺎﻟﺘﻤﻴ ِﻊ َ ﱠ َ ُ‬ ‫ﻣـﻦ َ ﱠ ِ ُ‬
‫ﻳـﺘﻬﻢ َ ْ َ ُ‬ ‫أن َﺑ ْ َ‬
‫ﻌﺾ َ ْ‬ ‫اﻟﻌﺠﺐ ‪َ َ ْ ُ -‬‬
‫ﺳﺒﺤﺎﻧﻚ ﱢ‬ ‫أﻋﺠﺐ َ َ ِ‬ ‫وﻣﻦ َ ْ َ ِ‬ ‫َ ْ‬
‫ﺑﺬﻟﻚ)!(‪.‬‬ ‫‪ْ َ -‬ﻧﻔﺴﻪ‪ِ َ ِ -‬‬
‫ُ ُ‬
‫ﻟﻴـﺆول ِ‬
‫ﻟﻐﲑه؛ ِ َ ُ َ‬
‫ﻳﺮاﺟﻊ ِﻓﻴﻪ ﱢاﲥﺎﻣﻪ ِ َ ِ ِ‬ ‫ﺳﺒﻴﻼ ‪ْ َ -‬أو َ ِ ً‬ ‫ﻳﻜﻦ َﻫﺬا ‪ِ -‬ﺑﺎﻟﻨ ِ‬
‫ﺑﻌـﺪ‬
‫ﺑـﻪ ‪-‬وﻟـﻮ َ‬ ‫َ َُ ْ‬ ‫رادﻋﺎ‪ُ ِ ُ -‬‬ ‫ﱢﺴﺒﺔ َ ُﻟﻪ‪ً ِ َ -‬‬ ‫ْ َ‬ ‫وﱂ ْ َ ُ‬‫ََ‬
‫ﻏﲑ ِه َ ُﻟﻪ!!‬
‫اﲥﺎم َ ْ ِ‬ ‫ﺣﲔ‪ِ -‬إﱃ ِ ْ َ ِ‬
‫إﺑﻄﺎل ﱢ َ ِ‬ ‫ٍ‬

‫اﻟﻌﻤﻞ(!‬‫ﺟﻨﺲ َ َ‬ ‫اﳉﺰاء ِﻣﻦ ِ ِ‬ ‫ُ‬ ‫و)‬

‫ﺛﻤﺔ‪َ َ -‬أﻣﻞ‪...‬‬
‫ﻳﺰال ‪ َ -‬ﱠ َ‬ ‫وﻟﻜﻦ؛ ﻻ ُ‬ ‫‪ِ ...‬‬
‫ْ‬
‫‪٢٣٩‬‬

‫‪ ‬‬
‫ت أ ﺔ ا ح وا ﻌﺪ‬

‫وﻣﺘﻮﺳﻄﲔ‪ِ ِ َ ،‬‬
‫ِ‬ ‫ِ‬ ‫اﳉْﺮ ِح ﱠ ْ ِ ِ‬ ‫ﺗﻘﺴﻴﻢ َ ِ ِ‬
‫ِ‬
‫وﻣﺘـﺴﺎﻫﻠﲔ‪ٌ ْ َ :‬‬
‫أﻣـﺮ‬ ‫َ‬ ‫واﻟﺘﻌﺪﻳﻞ َِإﱃ‪ َ َ ُ :‬ﱢ َ‬
‫ﻣﺘﺸﺪدﻳﻦ‪ َ َ ُ َ ،‬ﱢ َ َ ُ َ‬ ‫َْ ُ ﱠ‬
‫أﺋﻤﺔ َ‬
‫ﻣﻬﻢ ِﻣﻦ ُ ِ‬ ‫ﻋﻨﺪ َأﻫِﻞ ِ ِ‬ ‫ﻣﻌﺮ ٌ ِ‬
‫أﺻﻮﳍﻢ‪..‬‬ ‫وأﺻﻞ ُ ِ ﱞ ْ ُ‬ ‫اﳊﺪﻳﺚ‪ٌ ْ َ َ ،‬‬
‫َ‬ ‫وف ْ َ ْ‬ ‫َ ُْ‬
‫ﺗﺄﺻﻴﻞ ﻫﺬا ٌ ِ ِ‬
‫ِ‬ ‫َِ‬
‫دﻗﻴﻖ‪:‬‬ ‫ﺑﻴﺎن ْ ﱞ‬
‫ﻋﻠﻤﻲ ٌ‬ ‫وﰲ ْ ِ َ َ َ‬
‫ﻳـﻮزن‬
‫ﻏـﲑه‪ُ َ ُ -‬‬ ‫اﳉْﺮ ُح ﱠ ْ ِ ِ‬
‫ﺑﺎﻟﺘﺒـﺪﻳﻊ‪َ -‬أو َ ْ ِ‬ ‫ﺳﻮاء َ َ‬
‫ﻛﺎن َ‬ ‫اﳉْﺮ ِح ‪ٌ َ َ -‬‬
‫‪ِ ِ َ ْ ِ -‬‬
‫ﻋﻨﺪ ْ َ ِ ْ‬
‫اﺧﺘﻼﻓﻬﻢ ﰲ َ‬
‫اﺧﺘﻼﻓﻬﻢ ِ ِ َ ِ‬
‫ﺑﻤﻴﺰان َ ْ ِ‬
‫اﻟﻌﺪل)‪:(١‬‬ ‫ِ‬
‫ْ َ ُُ‬
‫ﻧﺴﻘﻂ ﻫﺬا ِ َ َ ﱡ ِ ِ‬
‫ﻟﺘﺸﺪده!‬ ‫)‪ (١‬ﻓﻼ ُ ْ ِ ُ‬
‫ِ‬
‫ﻟﺘﺴﺎﻫﻠﻪ!‬
‫ُ‬ ‫وﻻ َ ْ ُ ُ‬
‫ﻧﺒﱰ ذاك‬
‫)‪(E D C B A @ ? > = < ; :‬‬
‫]اﻟﺒﻘﺮة‪.[١٤٣:‬‬
‫أﻣﲑ اﳌـﺆﻣﻨﲔ‪ -‬ﻣﻌﺎوﻳـﺔ ﺑـﻦ أﰊ ُﺳـﻔﻴﺎن ‪-‬رﴈ اﷲُ ﻋﻨـﻪ‪ » :-‬ﱠ ُ‬
‫إﻳـﺎﻛﻢ‬ ‫ُ‬
‫اﳉﻠﻴﻞ ُ‬ ‫اﻟﺼﺤﺎﰊ‬
‫ﱡ‬ ‫وﻗﺪ ﻗﺎل‬
‫َ‬
‫اﻻﺳﺘﺌﺼﺎل«‪.‬‬ ‫ﱢﻌﻤﺔ‪ُ ِ ُ ،‬‬
‫وﺗﻮرث‬ ‫وﺗﻜﺪر اﻟﻨ ْ َ َ‬ ‫َ‬
‫اﳌﻌﻴﺸﺔ‪ َ ُ ،‬ﱢ ُ‬ ‫ﻓﺈﳖﺎ ُ ِ ُ‬
‫ﺗﻔﺴﺪ‬ ‫ﲥﻤﻮا ﲠﺎ؛ ﱠ‬ ‫َ‬
‫واﻟﻔﺘﻨﺔ؛ ﻓﻼ َ ُ ﱡ‬
‫ﱢﻬﺎﻳﺔ« )‪.(١٣٢/٨‬‬ ‫اﻟﺴﲑ« )‪َ ،(١٤٩-١٤٨/٣‬و» ِ َ َ‬
‫اﻟﺒﺪاﻳﺔ َواﻟﻨ َ َ‬ ‫دﻣﺸﻖ« )‪َ ،(١٥٤/٥٩‬و» ﱢ َ‬ ‫ﺗﺎرﻳﺦ ِ َ ْ‬ ‫»َ ِ‬
‫أﲪﺪ ‪َ -‬‬
‫اﻟﻘﺎﺋﻞ‪:-‬‬ ‫اﻹﻣﺎم َ‬ ‫ورﺣﻢ اﷲُ‬ ‫ِ‬
‫َ‬ ‫َ‬
‫=‬ ‫وﺧﺬ ﻣﺎ أﺻﺎب«‪.‬‬
‫»اﺗ ُﺮك ﻣﺎ أﺧﻄﺄ‪ُ ،‬‬
 ‫‪٢٤٠‬‬

‫ِ ِ )‪(١‬‬
‫ﻣﺘـﺸﺪدا‪َ ،‬أو‬
‫ﻛـﺎن ُ َ َ ﱢ ً‬
‫ﺳـﻮاء َ َ‬ ‫واﻟﱪﻫﺎن ُ ِ َ‬
‫أﺧﺬ ﺑَِﻘْﻮﻟﻪ ‪ٌ َ َ -‬‬ ‫ﻣﻌﻪ ُ ﱠ ُ‬
‫اﳊﺠﺔ ُ ْ َ‬
‫َﻓﻤﻦ َ َ ِ‬
‫ﻛﺎن ﻣﻨُْﻬ ْﻢ َ َ ُ‬ ‫َ‬
‫ﻣﺘﻮﺳﻄًﺎ‪َ ،‬أو ُ َ َ ِ ً‬
‫ﻣﺘﺴﺎﻫﻼ)‪.-(٢‬‬ ‫ََُ ﱢ‬
‫ﻗﻮل ُ َ َ ﱢ ِ‬
‫ﻳﺼﺎر َِإﱃ َ ْ ِ‬ ‫ِ‬
‫ﻣﺘـﺸﺪد؛ َ ُ َ ﱠ ُ‬
‫ﻓﻴﻘـﺪم‬ ‫ﻣﻄﻠﻘﺎ‪ َ -‬ﱠ ُ‬
‫ﻷﻧﻪ ُ َ َ ﱢ ٌ‬ ‫اﳌﺘﺸﺪد‪ً َ ْ ُ -‬‬ ‫اﻟﻘﻮل ِ َ ﱠ ُ‬
‫ﺑﺄﻧﻪ ُ َ ُ‬ ‫ﻳﺼﺢ َ ْ ُ‬ ‫‪ -‬ﻻ َ ﱡ‬
‫ﻷﺟﻞ ِ ﱠ ِ ِ‬
‫ﺷﺪﺗﻪ)‪!!(٣‬‬ ‫َﻗْﻮُﻟُﻪ َ ْ ِ‬

‫ﻧﻌﻴﻢ‪.‬‬ ‫ِ‬
‫= ﻛﲈ ﰲ »آداب اﻟﺸﺎﻓﻌﻲ« )ص‪- (٤٤‬ﻻﺑﻦ أﰊ ﺣﺎﺗﻢ‪ ،-‬و»اﳊﻠﻴﺔ« )‪ (٩٦/٩‬ﻷﰊ ُ َ ْ‬
‫ِ‬ ‫وﰲ »ﺗﺎرﻳﺦ ﻧﺠﺪ« )‪ِ - (١٥٥/١‬‬
‫اﻟﺴﻨﻴﺔ« )‪ -(٥٧/١٠‬ﻋﻦ اﻹﻣﺎم ﳏﻤـﺪ‬ ‫اﻟﺪرر ﱠ ﱠ‬ ‫ﻻﺑﻦ َﻏﻨﱠﺎم‪َ ،-‬و» ﱡ َ‬
‫اﻟﻘﻮل‪:-‬‬‫ِ‬ ‫ِ‬
‫ﺑﻌﺾ‬ ‫ﻟـﻤ ْﻦ ﱠ َ‬
‫ﺧﻄﺄه ﰲ‬ ‫اﺑﻦ ﻋﺒﺪ اﻟﻮﻫﺎب ‪-‬رﲪﻪ اﷲ‪ِ ُ ،-‬‬
‫ﻗﻮﻟﻪ ‪َ -‬‬
‫ُ‬
‫ﻣﺌﺘـﲔ‬ ‫ٍ‬ ‫ٍ‬ ‫ِ‬ ‫ﺑﻴﻨﺘﻤﻮه‪ ،‬وﱂ ُ ِ‬ ‫َ‬ ‫»‪ ..‬ﻓﺈذا ﱠ ْ ُ‬
‫ﲨﻴـﻊ اﳌﺤﺎﺳـﻦ ﻷﺟـﻞ ﻣـﺴﺄﻟﺔ‪ ،‬أو ﻣﺌـﺔ‪ ،‬أو َ ْ‬ ‫َ‬ ‫ﲥـﺪروا‬ ‫ْ‬ ‫اﳋﻄﺄ‪ :‬ﱠ ْ ُ ُ‬ ‫ﲢﻘﻘﺘﻢ‬
‫ﻓﺈﲏ ﻻ ﱠأدﻋﻲ ِ َ‬
‫اﻟﻌﺼﻤﺔ«‪.‬‬ ‫ﻓﻴﻬﻦ‪-‬؛ ﱢ‬‫أﺧﻄﺄت ِ ّ‬
‫ُ‬ ‫‪-‬‬
‫اﻟﻜﱪى« )ص‪:(٤‬‬ ‫ﻗﻮل اﻹﻣﺎم اﺑﻦ رﺟﺐ ﰲ ﻣﻘﺪﻣﺔ ِ‬
‫ﻛﺘﺎﺑﻪ »اﻟﻘﻮاﻋﺪ اﻟﻔﻘﻬﻴﺔ ُ‬ ‫أﻳﻀﺎ‪ُ :-‬‬ ‫وﻣﻦ ذﻟﻚ ‪ً -‬‬ ‫ِ‬
‫ِ‬
‫ﺻﻮاﺑﻪ«‪.‬‬ ‫ﻗﻠﻴﻞ ﺧﻄﺄ اﳌﺮء ﰲ ﻛﺜﲑ‬ ‫اﻏﺘﻔﺮ َ‬ ‫» ُْ ِ ُ‬
‫واﳌﻨﺼﻒ َﻣﻦ ْ َ َ َ‬
‫ﻗﻠﺖ‪:‬‬
‫ُ‬
‫‪ َ َ ُ ...‬ﱢ ُ‬
‫واﳌﺘﻌﺴﻒ؟!!!‬
‫ﻻ ﺩﻭﺍﺀَ ﻟﻪ؛ ﺇﻻ ﺭﲪﺔﹸ ﺭﺑ‪‬ﻪِ ‪-‬ﺇﻥﹾ ﺃﺩ‪‬ﺭ‪‬ﻛﹶﺘ‪‬ﻪ‪...-‬‬
‫دوﳖﻢ‪!-‬‬ ‫ِ‬ ‫َ ِ‬ ‫ﻏﲑ ِ‬ ‫)‪ِ (١‬ﻣﻦ ِ‬
‫ﻳﻜﻮن ﻣﻦ )اﻟﻜﺒﺎر( ‪-‬أو َﻣﻦ ُ َ‬ ‫اﺷﱰاط أن‬
‫اﻟﻌﻠﻢ‪...‬‬
‫ُ‬ ‫ﻛﺒﲑ ﰲ ِ ِ‬
‫اﻟﻌﻠﻢ ﱠإﻻ‬ ‫ﻓﻼ َ‬
‫ﺗﻘﺪم )ص‪.(٥٩-٥٢‬‬ ‫واﻧﻈﺮ ﻣﺎ ﱠ َ‬ ‫ُ‬
‫ِ‬
‫وﻣﻦ َراح!‬
‫ﺟﺎء َ َ ْ‬ ‫ﲣﺎﻟﻔﻪ ِ َ ْ‬
‫ﺑﻤﻦ َ َ‬ ‫اﻟﴫاح؛ َﻓﻼ ُ ْ ُ‬ ‫اﳊﻖ ﱡ َ‬ ‫ﻫﻮ َ ﱡ‬ ‫وﻫﺬا ُ َ‬ ‫)‪َ َ (٢‬‬
‫واﻻﻋﺘﺴﺎف!‬ ‫ِ‬ ‫وإﻳﺎك‬ ‫وذﻟﻚ ﰲ ُ ﱢ‬
‫ﻛﻞ اﺧﺘﻼف؛ ﱠ‬
‫اﻟﻌـﺪل ِ‬ ‫ِ‬ ‫ﻏﺪا ‪-‬ﰲ ٍ ِ‬
‫وﺻـﺎر ُذو َ ْ ِ َ‬
‫واﳌﻴـﺰان‬ ‫اﳌﻌﻴـﺎر‪َ َ َ ،‬‬
‫ﻫـﻮ ْ َ‬ ‫ﻛﺜﲑ ﻣﻦ اﳊـﺎﻻت!‪ -‬ﱠ َ ﱡ ُ‬
‫اﻟﺘـﺸﺪد ُ َ‬ ‫واﻟﻴﻮم‪َ َ :‬‬
‫)‪َ ْ َ َ (٣‬‬
‫واﻟﻌﻴﺎر‪.‬‬
‫ﺑﺎﳌﺒﻄﻞ َ َ ﱠ‬‫أﺷﺒﻪ ِ ُ ْ ِ ِ‬
‫َْ ََ‬
‫‪َ َ ...‬ﻓﻴﺎ َ ْ َ‬
‫ﻟﻠﻌﺎر!‬
‫‪٢٤١‬‬
‫‪..............................................................................‬‬
‫ﻳﻌﺮف َﻋﻦ َأﻫِﻞ اﻟﺴﻨﱠِﺔ ‪-‬ﺣﺴﺐ ِ ْ ِ‬
‫ﻣـﻊ‬
‫ﻳﺘﻌﺎرض َ َ‬ ‫ﻫﻮ َ ْ ٌ‬
‫أﻣﺮ َ َ َ َ ُ‬ ‫ﻋﻠﻤﻲ‪َْ ،-‬ﺑﻞ ُ َ‬ ‫َ َ َ‬ ‫ﱡ‬ ‫َﻓَﻬَﺬا َ ْ ٌ‬
‫أﻣﺮ ﻻ ُ ْ َ ُ ْ ْ‬
‫اﻟﺴﱠﻨِﺔ‪.‬‬ ‫ﻣﻊ ُ ُ ِ‬
‫أﺻﻮل َأْﻫِﻞ ﱡ‬ ‫واﻷرض‪ُ َ َ َ َ َ ،‬‬
‫وﻳﺘﻌﺎرض َ َ‬ ‫اﻟﺴﲈوات َ َ ْ‬
‫ﻗﺎﻣﺖ َ ِ‬ ‫ْ ِ ِ‬
‫اﻟﻌﺪل ﱠاﻟﺬي َ َ ْ َ ْ‬
‫ﻋﻠﻴﻪ ﱠ َ َ‬ ‫َ‬

‫ﻳﻨﻄﻠﻘـﻮن ِﻣـﻦ‬
‫ﻷﳖـﻢ َ ْ َ ِ ُ َ‬
‫اﳌﺘﻮﺳﻄﲔ ؛ َ ﱠ ُ‬
‫َ َ َ ﱢ َ‬ ‫ﻳﺄﰐ ‪ً ِ َ -‬‬
‫ﻏﺎﻟﺒﺎ‪ِ -‬ﱠإﻻ ﻣﻊ ُ َ ِ )‪ِ (١‬‬ ‫اب َ ْ ِ‬‫اﻟﺼَﻮ َ‬
‫إﺧﺎل ﱠ‬ ‫وﻣﺎ ِ َ ُ‬
‫َ َ‬
‫ِ‬ ‫وﻣﻦ ْ ِ ِ‬ ‫ِ‬ ‫ََ ِ ِ ِ‬
‫ﳛـﺐ‬
‫ﱡ‬ ‫رﻓﻴـﻖ‬
‫ٌ‬ ‫ﳛﺒـﻪ اﷲ َ َ ُ ُ ُ‬
‫ورﺳـﻮﻟﻪ ‪»-‬إن اﷲ‬ ‫اﻟﺮﻓﻖ ﱠاﻟـﺬي ُ ﱡ ُ‬
‫ﳛﺒﻬﺎ اﷲُ‪ َ َ ،‬ﱢ‬ ‫اﻷﻧﺎة ﱠاﻟﺘﻲ ُ ﱡ َ‬
‫اﻟﺮﻓﻖ ﰲ ِ‬
‫اﻷﻣﺮ ُﻛﱢﻠﻪ«‪.(٢)-‬‬ ‫َ‬
‫َ ِ‬ ‫واﳌﺘﺸﺪدون َﻗﺪ ْ ِ ُ َ ِ ِ‬
‫اﻟﺼﻔﺎت ‪َ-‬أو َ ْ َ َ‬
‫ﺑﻌﻀﻬﺎ‪!-‬‬ ‫ﻳﻔﻘﺪون َﻫﺬه ﱢ‬ ‫َ َُ َ ﱢ ُ َ َ‬

‫ـﻮ)‪ُ ،(٣‬‬ ‫ـﻞ‪ :‬ﻣـ ْ ِ َ ِ‬

‫ـﺸﻜﻠﺔ ُ ُ‬ ‫ـﺸﺪة؛ ِ ْ‬
‫ـﺸﺎﻛﻞ ﻋــﻦ اﻟـ ﱢ ﱠ ِ‬ ‫ِ‬ ‫ـﺬا؛ َﻧـ َ َ ْ‬ ‫َِ‬
‫وﳍـ َ‬
‫ـﺮوج‪،‬‬
‫واﳋـ ُ ِ‬ ‫اﻟﻐﻠـ ﱢ‬ ‫ﻣﺜـ ُ ُ‬ ‫ـﺸﺄت َﻣـ َ ُ َ‬ ‫َ‬
‫اﻟﻌَﻠ ـ َﲈِء ‪َ -‬ﺑـ ْ‬
‫ـﻞ‬ ‫ـﺮاﻫﲔ‪ِ َ َ َ ُ ،-‬‬
‫وﳐﺎﻟﻔــﺎت ُ‬
‫ِ‬
‫ـﺞ َوﻻ َﺑـ َ َ َ‬ ‫ﺣﺠـ ٍ‬
‫ـﲑ ُ َ‬‫ﺑﻐـ ْ ِ‬ ‫واﻟﺘﺒـ ِ ِ‬
‫ـﺪﻳﻊ ‪َ ِ -‬‬ ‫ـﲑ)‪ ،(٤‬ﱠ ْ‬
‫ﱠ ِْ‬
‫واﻟﺘﻜﻔـ ِ‬

‫ﻳﻜﻮن َ ْ َ‬ ‫ْﺒﻐﻲ َ ْ‬
‫أن َ ُ َ‬ ‫ِ‬
‫اﻟﴩﻋﻲ‪ -‬ﻳﻨ ِ‬ ‫واﻟﻘﺪح ِﰲ ) ﱠ َ ﱡ ِ‬
‫اﻟﺘﺸﺪد(‪ِ ْ َ -‬‬ ‫ِ‬ ‫ِ‬
‫اﻷﺻﻞ‬ ‫ﻏﲑ ﱠ ْ ّ َ َ‬ ‫اﻟﴩﻋﻲ(‪ُ ْ َ َ ،‬‬ ‫اﻟﺘﻮﺳﻂ ) ﱠ ْ ﱢ‬ ‫وﻣﺪح ﱠ َ ﱡ‬ ‫)‪ُ ْ َ َ (١‬‬
‫ﻋﴩ‪.‬‬ ‫اﻟﺮاﺑِـ َﻊ َ َ َ‬ ‫ﱠ‬
‫ﻳﻐﺐ َﻋﻨْﻚ‪.‬‬ ‫ِ‬ ‫َ َ‬
‫ﻓﻼ َ ْ‬
‫اﻟــﺴﻨﱠﺔ‬ ‫ِ‬ ‫ُ‬
‫واﻧﻈــﺮ »ﳎﻤــﻮع اﻟﻔﺘــﺎوى« )‪ ،(١٩٦/٣‬و)‪ ،(٣٧٩/١٠‬و)‪ ،(١٧٧/١٩‬و»ﻣﻨﻬــﺎج ﱡ‬
‫ﱠﺒﻮﻳﺔ« )‪.(٤٦٨/٣‬‬ ‫اﻟﻨ َ ِ ﱠ‬
‫وﻣﺴﻠﻢ ِ‬ ‫ِ‬ ‫اﻟﺒﺨﺎري ﰲ ﻛَِﺘ ِ‬
‫ﺣﺪﻳﺚ )‪.(٢١٦٥‬‬ ‫اﻻﺳﺘَﺘَﺎﺑﺔ« )‪َ ٌ ِ ْ ُ َ ،(٦٩٢٧‬‬ ‫ﺎب » ْ‬ ‫أﺧﺮﺟﻪ ُ َ ِ ﱡ‬ ‫)‪ُ َ َ ْ (٢‬‬
‫اﻟﻌﻮاﺻﻢ َ ِ‬ ‫ِ‬
‫واﻟﻘﻮاﺻﻢ« )‪:(١٥٢/٧‬‬ ‫َ َ‬ ‫اﻟﻮزﻳﺮ ِﰲ » َ َ‬ ‫اﺑﻦ َ ِ‬ ‫ﻗﺎل َ ﱠ َ ُ‬
‫اﻟﻌﻼﻣﺔ ْ ُ‬ ‫)‪َ َ (٣‬‬
‫اﻟﺒﺪﻋﺔ ‪ُ َ ْ َ -‬‬ ‫ِ‬
‫ﻧﺴﺄل اﷲَ ﱠ َ َ‬
‫اﻟﺴﻼﻣﺔ‪.«-‬‬ ‫أﺳﺎس ِ ْ َ‬ ‫ﳖﺎ َ َ ُ‬‫اﻟﻐﻠﻮ‪َ ،‬ﻓﺈِ ﱠ َ‬
‫ﻣﻮاﻗﻊ ُ ُ ّ‬ ‫ﻓﺎﺣﺬروا َ َ َ‬ ‫»َ ْ َ ُ‬
‫رﲪﻪ اﷲ‪:(٣٣٠/١) -‬‬ ‫ِ‬ ‫ََ َ‬
‫وﻗﺎل ‪ُ َ َ -‬‬
‫اﻹﻧﺴﺎن ِإﱃ َﻣﺎ ﻻَ َ ْ ِ ُ‬
‫ﻳﻘﺼﺪ!‬ ‫ﳚﺮ ِ ْ َ َ‬ ‫اﻷﻣﻮر‪ ُ َ :‬ﱡ‬ ‫واﻟﻐﻠﻮ ِﰲ ُ ُ‬ ‫واﻟﺘﻌﻨﺖ َ ُ ُ ﱡ‬‫»َ ﱠ َﱡ ُ‬
‫وﳚﺮ ِ َ ِ‬
‫إﻟﻴﻪ َﻣﺎ َ ْ َ ُ‬
‫ﻳﻜﺮه!!‬ ‫َ َُﱡ ْ‬
‫ِ‬ ‫اﻟﺴﻨﺔ ِ ْ ِ َ‬ ‫َِ‬
‫اﻷﻣﻮر«‪.‬‬‫ﺑﺎﻻﻋﺘﺪال ِﰲ َﲨﻴ ِﻊ ُ ُ‬ ‫ﺟﺎءت ﱡ ﱠ‬ ‫وﳍﺬا َ َ‬ ‫َ‬
‫أن=‬‫ـﺸﻬﺪون ﱠ‬
‫َ‬ ‫ـﻊ اﻷﺟﻨــﺎس!‪ -‬ﻳـ‬ ‫ـﺎس ‪ِ -‬ﻣــﻦ ﲨﻴـ ِ‬ ‫ـﺎﺋﺮ اﻟﻨﱠـ ِ‬ ‫أن ﺳـ َ‬ ‫ـﺪ اﷲَ ‪-‬ﺗﻌــﺎﱃ‪ -‬ﱠ‬ ‫َﺤﻤـ ُ‬ ‫)‪ (٤‬و ﱠإﻧﻨــﺎ َﻟﻨ ْ َ‬
 ‫‪٢٤٢‬‬

‫ِ‬ ‫ﻓــﻴﻬﻢ‪ِ َ َ ُ ،‬‬

‫ﱠ ِ ِ‬
‫اﻵن‪ -‬ﰲ‬ ‫ﺳــﺎﺑﻘﺎ‪ِ ْ َ َ -‬‬
‫وﳚــﺮي َ‬ ‫ﺟــﺮى َ ِ ً‬ ‫وﳏﺎوﻟــﺔ ِ ْ َ ِ ْ‬
‫إﺳــﻘﺎﻃﻬﻢ ‪َ-‬ﻛــ َﲈ َ َ‬ ‫واﻟﻄﻌــﻦ ِ ْ َ َ‬
‫ْ‬
‫ِِ‬ ‫َُْ ِ‬
‫ﺑﻠﺪان ُ ْ َ‬
‫اﳌﺴﻠﻤﲔ)‪.(١‬‬
‫ِ ِ‬
‫ﺟﲇ‪.‬‬ ‫ﻫﺬا َ ْ ٌ‬
‫أﻣﺮ َﻇﺎﻫ ٌﺮ َ ّ‬ ‫َو َ‬
‫ﻳﺼﻔﻮن َأﻫَﻞ اﻟﺴﻨﱠِﺔ ِ ﱢ ﱠ ِ ِ‬
‫اﳊﻖ!‬
‫اﻟﻨﺎس َﻋﻦ َ ﱢ‬ ‫ﺑﺎﻟﺸﺪة؛ ُ َ ﱢ ُ‬
‫ﻟﻴﻨﻔﺮوا ﱠ َ‬ ‫ﱡ‬ ‫اﻟﺒﺪع َ ِ ُ َ ْ‬
‫ﻧﻌﻢ؛ َأْﻫُﻞ ِ َ ِ‬
‫‪ْ َ َ -‬‬
‫وﺻﻔﻬﻢ ﺑِﺬﻟ ِ َﻚ َأْﻫُﻞ‬ ‫وﺻﻒ ﱢ ﱠ ِ‬ ‫ﻳﻮﺟﺪ ﰲ َ ِ‬
‫ﺑﺎﻟﺸﺪة؛ َ َ َ ُ ْ‬ ‫ﻋﻠﲈء ُاﳌْﺴﻠِِﻤ َ‬
‫ﲔ َﻣﻦ ُ ِ َ‬ ‫وﻣﻊ َ ِ َ‬
‫ذﻟﻚ‪َ ُ ُ َ ْ ُ :‬‬ ‫َ َ َ‬
‫اﻟﺴﻨﱠِﺔ )‪ ،(٢‬ﻻ َأْﻫُﻞ ِ َ ِ‬
‫اﻟﺒﺪع‪.‬‬ ‫ﱡ‬
‫واﳋﺮوج ُ َ َ ﱢ ِ‬ ‫ﻟﻠﺘﻜﻔﲑ ُ ْ َ ِ ِ‬
‫اﳌﻨﻔﻠﺖ‪ُ ،‬‬ ‫ِ‬ ‫أﻛﺜﺮ ﱠ ِ‬ ‫ِ‬
‫اﳌﺘﻔﻠﺖ‪...‬‬ ‫اﻟﻨﺎس ردا‬ ‫اﻟﺴﻠﻔﻴﲔ( ﻫﻢ ُ‬ ‫=) ﱠ َ ﱢ‬
‫واﻧﻈﺮ )اﳌﻘﺪﻣﺔ( )ص‪.(١٢٥‬‬ ‫ُ‬
‫اﻷﻛﺒﺎد‪...‬‬
‫َ‬ ‫وﻳ َ ﱢ ُ‬
‫ﻔﻄﺮ‬ ‫اﻟﻘﻠﻮب‪ُ ،‬‬
‫َ‬ ‫ﻳﺪﻣﻲ‬‫)‪ (١‬وﻫﺬا ِ ﱠﳑﺎ ُ ْ‬
‫رﲪﻪ اﷲُ‪ -‬ﰲ »ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪:-(٤٢٥/٨‬‬ ‫اﺑﻦ ﱠ َ‬
‫ﺗﻴﻤﻴﺔ ‪ُ -‬‬ ‫ِ‬
‫اﻹﺳﻼم ُ‬ ‫وﻫﻮ ‪-‬ﻛﲈ ﻗﺎل ُ‬
‫ﺷﻴﺦ‬
‫ِ َ‬
‫وﻓﺮاﺳﺦ«!‬ ‫ً‬
‫وأﻣﻴﺎﻻ‪،‬‬ ‫ﺗﺼﲑ ُ ً‬
‫أذرﻋﺎ‪،‬‬ ‫َ‬ ‫ﺗﻜﺜﺮ ﰲ َ ْ َ‬
‫اﻷﺗﺒﺎع؛ ﺣﺘﻰ‬ ‫أوﳍﺎ ِ ْ ً‬
‫ﺷﱪا‪ ،‬ﺛﻢ ُ ُ‬
‫ﺗﻜﻮن ﰲ ِ‬
‫ُ ﱠ‬ ‫» َِ ُ‬
‫ﻓﺎﻟﺒﺪع‬
‫ﺑﻐﻴﺔ ُاﳌﺮﺗﺎد« )ص‪:(٤٥١‬‬
‫رﲪﻪ اﷲُ‪ -‬ﰲ » ُ ْ َ‬‫وﻗﺎل ‪ُ -‬‬
‫اﻷﺗﺒﺎ ِع ِ ً‬
‫ذراﻋﺎ‪ ،‬ﺛﻢ ً‬
‫ﺑﺎﻋﺎ‪!«..‬‬ ‫ﺻﺎر ﰲ َ ْ‬
‫ﺷﱪا؛ َ‬ ‫اﻟﻐﻠﻂ ِ ْ ً‬
‫»إذا ﻛﺎن َ َ ُ‬
‫ﻧﻨﻈـﺮ َ‬ ‫ِ‬
‫ﺟـﺬورﻫﺎ؛ َ ْ َ‬ ‫َ ِ‬ ‫ﻋﻘﻼء ُ َ‬
‫ﺣﻮﻟﻨـﺎ ﻓـﻼ‬ ‫أن ُ َ‬
‫ﻗﺒـﻞ ْ‬ ‫اﻟﻔﺘﻨـﺔ ﻣـﻦ ُ‬ ‫ﺣﺘﻰ ﱡ‬
‫ﳚﺘﺜـﻮا ﻫـﺬه‬ ‫اﻟﻌﻠﲈء( ﱠ‬ ‫ﻓﺄﻳﻦ ُﻫﻢ ) ُ َ ُ‬
‫ﻏﲑﻧﺎ!!!‬
‫َﻧﺮى َ‬
‫أﻓﺎﺿـﻞ ُ ُ ِ‬
‫ﺷـﻴﻮخ‬ ‫ﺑﻌـﺾ َ ِ ِ‬ ‫ﻳﺼﻒ َ ْ َ‬‫ﻛﺎن َ ِ ُ‬
‫رﲪُﻪ اﷲ‪َ َ -‬‬ ‫اﻷﻟﺒﺎﲏ ‪َ ِ َ -‬‬
‫ِ‬
‫اﻟﺸﻴﺦ َ ْ َ ﱠ‬
‫ﺷﻴﺨﻨﺎ ﱠ ْ َ‬ ‫أن َ ْ َ‬ ‫ﺟﻴﺪا‪ َ -‬ﱠ‬‫وأذﻛﺮ ‪ َ -‬ﱢ ً‬‫)‪ُ ُ ْ َ َ (٢‬‬
‫واﻟﺘﻮدد‪.-‬‬
‫اﳊﺐ ﱠ َ ﱡ‬ ‫ﻛﻞ ُ ﱢ‬ ‫ﻣﻊ ُ ﱢ‬‫واﻟﺘﺸﺪد‪َ َ -‬‬ ‫اﻟﺴﻨ ِﱠﺔ‪ ِ :‬ﱢ ﱠ‬
‫ﺑﺎﻟﺸﺪة َ ﱠ َ ﱡ‬ ‫َْ ِ‬
‫أﻫﻞ ﱡ‬
‫ﻧﺼﺤﺎ َﻟﻪ‪:‬‬
‫ﳎﺎﻟﺴﻪ«‪ً ْ ُ -‬‬‫ﺑﻌﺾ » ِ‬ ‫ِ‬ ‫ﺷﻴﺨﻨﺎ ‪-‬رﲪﻪ اﷲُ‪ -‬ﻓﻴﻪ‪ -‬ﰲ‬ ‫ﻛﻼم ِ‬ ‫وﻣﻦ )ﻟﻔﻆ( ِ‬ ‫‪ِ ...‬‬

‫ﺳﻮاء ﻛﺎﻧﻮا ﻣﻌﻪ أو ﻋﻠﻴﻪ‪.«-‬‬ ‫ِ‬ ‫ِ‬ ‫»‪ ...‬ﻟﻮ ﱠ‬

‫أﻧﻔﻊ ﻟﻠﺠﻤﻬﻮر ﻣﻦ اﻟﻨﺎس ‪ٌ -‬‬ ‫ﻳﻜﻮن َ‬ ‫ُ‬ ‫أﺳﻠﻮﺑﻪ‬ ‫ﻳﺘﻠﻄﻒ ﰲ‬
‫ﺷـﻴﺨﻨﺎ ِﰲ‬ ‫أن ُ َ ِ َ‬
‫أراﺟـﻊ َ ْ َ‬ ‫ﻳﻄﻠﺐ ِﻣﻨﱢﻲ ‪-‬ﺷﺨـﺼﻴﺎ‪ْ َ -‬‬ ‫أﻳﺪه اﷲ‪ً ِ َ -‬‬
‫ﻛﺜﲑا َﻣﺎ َ ْ ُ ُ‬ ‫اﻟﺸﻴﺦ َ ِ ُ‬
‫اﻟﻔﺎﺿﻞ‪ َ -‬ﱠ َ ُ‬ ‫وﻛﺎن َﻫﺬا ﱠ ْ ُ‬ ‫َ َ َ‬
‫ﻮن ِ ِ‬
‫ﺑـﻪ‪ْ َ ،-‬أو=‬ ‫ﻳﺜﻮروﻧـﻪ ‪ْ َ -‬أو َ ْ َ ُ‬ ‫أﻫـﻞ ِ َ ِ ِ‬ ‫ﻋـﲆ َ ْ ِ‬
‫ﺑﻌـﺾ َ ْ ِ‬ ‫ﻧﻘﻄﻊ ﱠ ِ َ‬
‫ﻳـﺸﻤﺘ َ‬ ‫اﻟﺒـﺪع ﻓـﻴﲈ ُ َ ﱢ ُ َ ُ‬ ‫اﻟﻄﺮﻳﻖ َ َ‬ ‫ﺣﺘﻰ َ ْ َ َ‬ ‫اﻟﻮﺻﻒ؛ َ ﱠ‬ ‫َﻫﺬا َ ْ‬
‫‪٢٤٣‬‬

‫اﻟـﺬﻳﻦ َ ﱠ ِ ُ َ‬‫ِ‬ ‫اﳊـﺪﻳﺚ ِ ْ ِ‬‫ِ ِ‬ ‫ﻟـﻶﻻف ِﻣـﻦ َ ِ ِ‬ ‫ﺑﺎﻟﻨـﺴﺒﺔ ِ ْ َ ِ‬

‫ﻗﻠـﺔ ﱢ ِ‬ ‫وﻫﻢ ِ ﱠ ٌ‬
‫ﻳﺘـﺼﻔﻮن‬ ‫واﻟﻔﻘـﻪ؛ ﱠ َ‬ ‫أﺋﻤـﺔ َ‬
‫ﱠ‬ ‫ْ َ‬ ‫َ ُ‬
‫ﻋﻠﻴﻪ َ ُ ُ‬‫ﻛﺎن َ َ ِ‬ ‫واﻟﺮﻓﻖ؛ َ ِ ِ‬ ‫واﻟﺘﻮﺳﻂ ﱢ ْ ِ‬ ‫ﺑﺎﻻﻋﺘﺪال ﱠ ِ‬ ‫ِ َِْ ِ‬
‫رﺳـﻮل اﷲ ﷺ؛ َﺣْﻴـ ُﺚ َ َ‬
‫ﻛـﺎن‬ ‫اﻷﻣﺮ ﱠاﻟﺬي َ َ ْ‬ ‫ْ‬ ‫َ ﱡ‬
‫اﻟﺮْﻓِﻖ َﻣـﺎ‬
‫ﻋﲆ ﱢ‬‫اﻟﺮْﻓَﻖ‪َ ،‬وُﻳْﻌﻄِﻲ َ َ‬ ‫ﺐ ﱢ‬
‫ِ‬ ‫ِ‬
‫إن اﷲَ َرﻓﻴ ٌﻖ ُﳛ ﱡ‬ ‫وﻫﻮ َ ِ ُ‬
‫اﻟﻘﺎﺋﻞ‪ ِ » :‬ﱠ‬ ‫رﻓﻴﻘﺎ ﷺ‪َ ُ َ ،-‬‬ ‫رﺣﻴﲈ َ ِ ً‬
‫َ ِ ً‬
‫ﻋﲆ َﻣﺎ ِﺳَﻮُاه«)‪.(١‬‬ ‫وﻣﺎ ﻻ ُﻳْﻌﻄِﻲ َ َ‬ ‫اﻟﻌْﻨﻒ‪َ َ ،‬‬
‫ِ‬
‫ﻋﲆ ُ‬ ‫ﻻ ُﻳْﻌﻄِﻲ َ َ‬

‫ﻗـﺎل‪ ِ » :‬ﱠ‬
‫ﻋﻨﻬـﺎ‪َ َ ،-‬‬ ‫ِ‬ ‫ِ ِ ِ‬ ‫ِ‬ ‫ِ‬
‫إن‬ ‫رﴈ اﷲُ َ ْ َ‬ ‫ﻗﻮﻟـﻪ ﷺ ‪-‬ﻣـﻦ َﺣـﺪﻳﺚ َﻋﺎﺋـَﺸَﺔ ‪َ َ -‬‬ ‫وﻣﻦ ذﻟﻚ‪ُ ُ ْ َ :‬‬
‫زاﻧﻪ‪ ،‬وﻻ ْﻳﻨ َﺰع ِﻣﻦ َ ٍ‬ ‫ﻳﻜﻮن ﰲ َ ٍ‬
‫ﳾء ِﱠإﻻ َ َ ُ‬
‫ﺷﺎﻧﻪ«)‪. (٢‬‬ ‫ْ‬ ‫ﳾء ِﱠإﻻ َ َ ُ َ ُ ُ‬ ‫ْ‬ ‫اﻟﺮﻓﻖ ﻻ َ ُ ُ‬‫ﱢَْ‬
‫ِ‬ ‫ﻟﻴـﺴﺖ ِﻫـﻲ ﱢ ﱠ َ ِ‬ ‫ِ‬ ‫أن ِ ﱠ َ‬
‫اﳉﻬﻠـﺔ؛ إِ ْذ َ ُ‬
‫ﻫـﺆﻻء‬ ‫ﻳﺘـﺼﻮرﻫﺎ َ َ َ ُ‬
‫اﻟـﺸﺪة ﱠاﻟﺘـﻲ َ َ َ ﱠ ُ َ‬ ‫َ‬ ‫ﻫﺆﻻء َ ْ َ ْ‬
‫ﺷﺪة َ ُ‬ ‫ﻋﲆ َ ﱠ‬
‫ََ‬

‫ﺑﻌﺾ َ ْ ِ‬ ‫ﻋﲆ َ ْ ِ‬ ‫ِ‬

‫اﻟﺴﻨﱠﺔ ‪-‬ﺑﺴﺒﺐ ذﻟﻚ‪...-‬‬ ‫أﻫﻞ ﱡ‬ ‫=َ ْ َ ﱡ َ ُ‬
‫ﻳﺴﺘﻐﻠﻮﻧﻪ َ َ‬
‫أن َ ْ َ ِ َ‬
‫ﳜﺘﻠـﻒ‬ ‫اﻹﻟــ ِ‬
‫ﺤﺎد‪ْ َ :‬‬‫وأﻫﻞ ِ ْ َ‬ ‫أﻫﻞ ِ ْ ِ‬
‫اﻟﻔﺴﻖ‪ِ ْ َ َ ،‬‬ ‫ﻷن ُ ْ ِ ﱠ َ‬
‫أﻣﻨﻴﺔ َ ْ ِ‬ ‫ﻣﺴﺪد؛ » ِ َ ﱠ‬ ‫ِ‬
‫ﴍﻋﻲ ُ َ ﱠ ٌ‬ ‫ﺷﻚ‪ٌ َ ْ َ -‬‬
‫ﻣﻘﺼﺪ َ ْ ﱞ‬ ‫وﻫﺬا ‪َ ِ -‬‬
‫ﺑﻼ َ ّ‬ ‫َ َ‬
‫اﳋﲑ«‪.‬‬‫أﺻﺤﺎب َ ْ‬‫َ ْ َ ُ‬
‫اﻟﺸﻴﺦ اﺑﻦ ُ َ ِ‬ ‫ﻟﺴﲈﺣﺔ ُ ْ َ ِ َ‬
‫ِ‬ ‫ِ‬ ‫اﻟﴩح ُ ِ‬
‫ﻋﺜﻴﻤﲔ‪.-‬‬ ‫ْ‬ ‫أﺳﺘﺎذﻧﺎ ﱠ ْ ْ‬ ‫اﳌﻤﺘﻊ« )‪َ َ َ -(١٠١/٢‬‬ ‫ﻛﲈ ﰲ » ﱠ ْ ُ ْ‬
‫ِ‬ ‫ِ‬
‫رﴈ اﷲُ‬
‫ﳐﺮﻣـﺔ ‪َ َ -‬‬ ‫اﳌـﺴﻮر ﺑـﻦ َ ْ َ َ‬
‫اﻟـﺼﺤﺎﰊ اﳉﻠﻴـﻞ ْ َ‬‫ﱢ‬ ‫وﺻﻒ‬
‫اﻟﺒﺨﺎري« )‪ُ ْ َ :(٢٩٥٩‬‬‫ّ‬ ‫وﰲ »ﺻﺤﻴﺢ ُ‬
‫ﺷﺪة«‪.‬‬ ‫ِ‬
‫ﺧﻠﻘﻪ ﱠ‬ ‫ِ‬ ‫ِ‬ ‫ﺑﺄﻧﻪ‪» :‬ﻛﺎن ﰲ ُ ُ‬ ‫َﻋﻨْﻪ‪ -‬ﱠ ُ‬
‫ﻓﻜﺎن ﻣﺎذا؟!؟‬
‫وإﻳﺎه ﰲ َﺟﻨ ِﱠﺔ اﷲ‪...‬‬‫ﲨﻴﻌﺎ‪ -‬ﱠ‬ ‫وﲨﻌﻨﺎ ‪ً -‬‬ ‫ﻋﻨﻪ وأرﺿﺎه‪َ َ ،‬‬ ‫رﴈ اﷲُ ُ‬ ‫َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫اﻟﻔﺎﺿـ ِ‬ ‫ِ‬ ‫ِ‬
‫اﺣﱰاﻣــﻪ َﻟـ ُ‬
‫ـﻪ‪،‬‬ ‫ـﻊ ْ‬ ‫ـﻞ ﺑﺎﻟـ ﱢ ﱠ‬
‫ـﺸﺪة ‪َ -‬ﻣـ َ‬ ‫ـﺸﻴﺦ َ‬
‫وﺻــﻔﻪ ﻟــﺬاك اﻟـ ﱠ ْ ِ‬ ‫ـﻦ َ ْ‬
‫ـﻴﺨﻨﺎ َﻋـ ْ‬ ‫ـﻊ َﺷـ ْ ُ‬‫ﻳﱰاﺟـ ْ‬‫ﻧﻌــﻢ؛ َﱂ ْ َ َ َ‬ ‫ََ‬
‫َْ ِ ِ ِ‬
‫وﺗﻘﺪﻳﺮه ِ ﱠإﻳﺎه‪...-‬‬ ‫َ‬
‫ِ‬
‫وﺷـﻴﺨﻨﺎ‪ِ َ َ ِ -‬‬ ‫ِ‬ ‫ﻋـﲆ ُ ْ َ‬ ‫ِ‬ ‫ِ‬
‫اﻟﺸﻴﺦ َ ِ‬ ‫ِ‬
‫ﺑـﺴﺒﺐ‬ ‫أﺳـﺘﺎذﻧﺎ َ َ ْ‬ ‫أﺣﺴﺐ‪َ َ -‬‬
‫اﻟﻔﺎﺿﻞ ‪ -‬ﻓﻴﲈ ْ ُ‬ ‫ذﻟﻚ ﱠ ْ ِ‬ ‫ﻗﻠﺐ َ َ‬ ‫ﻳﺘﻐﲑ َ ْ ُ‬
‫وﻇﻨﱢﻲ ﱠأﻧﻪ َﱂ ْ َ َ َ ﱠ ْ‬‫َ‬
‫وﺟﻬﺔ َ َ ٍ‬
‫ﻧﻈﺮ(!!‬ ‫َ‬ ‫اﻋﺘﺒﺎره ذﻟﻚ ‪ِ -‬ﻣﻦ ِ‬
‫ﺷﻴﺨﻨﺎ‪) -‬‬ ‫ِ‬ ‫َْ ِ ِ‬
‫ﻧﻘﺪه َ ُﻟﻪ ‪-‬ﻣﻊ‬
‫اﻟﻘﻠﻮب ‪...‬‬ ‫ﻣﺜﻞ َ ِ ِ‬
‫ﻫﺬه ُ ُ‬ ‫ﻧﺮﻳﺪ ِ ْ َ‬ ‫ِ‬
‫واﻟﻠـﻪ؛ ُ ِ ُ‬
‫ﻻ ﺑﺎﳌﻘﻠﻮب!‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫واﻟﺼَﻠﺔ( ﺣﺪﻳﺚ )‪.(٢٥٩٣‬‬ ‫ﻣﺴﻠﻢ ﰲ ﻛَﺘﺎب ) ِ ﱢ‬
‫اﻟﱪ ﱢ‬ ‫)‪ُ َ َ ْ (١‬‬
‫أﺧﺮﺟﻪ ُ ْ ٌ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫)‪ِ ُ َ ْ (٢‬‬
‫واﻟﺼَﻠﺔ( َﺣﺪﻳﺚ )‪.(٢٥٩٤‬‬
‫اﻟﱪ ﱢ‬‫ﻣﺴﻠﻢ ﰲ ﻛَﺘﺎب ) ِ ﱢ‬
‫أﺧﺮﺟﻪ ُ ْ ٌ‬ ‫َ‬
 ‫‪٢٤٤‬‬

‫ﺑــﺎﻷﺧﻼق ِ ِ‬ ‫ﻣﻌــﺪودون ﰲ )اﻟﻌَﻠــﲈ ِء َ َ ِ‬

‫اﳌﺘﺤﻠــﲔ ِ َ ْ َ ِ َ َ‬
‫اﻟﻌﺎﻟﻴــﺔ‪َ ،‬وَﻛــُﺎﻧﻮا‬ ‫اﻟﻌﻘــﻼء( )‪ َ َ ُ ،(١‬ﱢ َ‬ ‫ُ‬ ‫ُ َ‬ ‫َْ ُ ُ َ‬
‫ِ‬
‫ودﻋـﻮﲥﻢ‪،‬‬ ‫ِ‬
‫ﺣﻴـﺎﲥﻢ َ َ ْ َ ِ ْ‬
‫أﺻﻼ ﰲ َ َ ِ ْ‬
‫)‪(٢‬‬
‫وﻟﻴﺴﺖ َ ْ ً‬ ‫ﻣﻮﺿﻌﻬﺎ ُ َ ِ ِ‬
‫اﳌﻨﺎﺳﺐ‪ْ َ ْ َ َ ،‬‬ ‫َ‬
‫اﻟﺸﺪة ﰲ ِ ِ‬
‫ﻳﺴﺘﺨﺪﻣﻮن ﱢ ﱠ َ َ ْ‬ ‫َْ َ ْ ِ ُ َ‬
‫اﳌﺸﺒﻮﻫﲔ‪.(٣)-‬‬ ‫ﺑﻌﺾ ُ َ ِ ِ َ‬
‫اﳌﺮاﻫﻘﲔ َ ْ ُ ِ َ‬ ‫ﻳﻔﻌﻠﻪ َ‬
‫اﻵن َ ْ ُ‬ ‫ِ‬
‫اﻟﺴﻨﱠﺔ ‪َ-‬ﻛَﲈ َ ْ َ ُ ُ‬ ‫ﻋﲆ َ ْ ِ‬
‫أﻫﻞ ﱡ‬ ‫ﺷﺪﲥﻢ َ َ‬ ‫َ ْ ِ‬
‫وﻟﻴﺴﺖ ﱠ ُ ُ ْ‬ ‫َ َْ‬

‫اﻟﻌﻠﲈء َﻣﻦ ﻟﻴﺴﻮا ُ َ‬

‫ﻋﻘﻼء!‬ ‫)‪ (١‬وﻟﻴﺲ اﳌﻘﺼﻮد ﱠ ِ‬
‫أن ﻣﻦ ُ‬ ‫ُ‬
‫ِ‬ ‫ِ‬
‫أﺣﻴﺎﻧـﺎ‪ َ ُ -‬ﱢ ُ‬
‫ﺗـﺆﺛﺮ ﰲ‬ ‫ً‬ ‫ِ‬
‫اﳌـﺼﺎﻟﺢ واﳌﻔﺎﺳـﺪ ‪-‬‬ ‫ﻋـﺪم ﺗﻘـﺪﻳﺮ‬
‫اﻟﻘﺎﺋﻤـﺔ ﻋـﲆ َ َ‬ ‫ﺗـﴫﻓﺎﲥﻢ‬‫ﱡ‬ ‫ﺑﻌﺾ(‬
‫وﻟﻜﻦ ) َ‬
‫ﱠ‬
‫ِ‬ ‫ِ‬
‫ﻣﻮاﻗﻔﻬﻢ!‬‫ِ‬ ‫إﺣﻜﺎم َ ْ َ ِ‬ ‫َ ْ ِ ِﱠ ِِ‬
‫أﺣﻜﺎم َ‬ ‫َ‬ ‫وﲥﺰ‬
‫ﻣﺴﻠﻜﻴﺎﲥﻢ‪ ُ ،‬ﱡ‬
‫ﺳﺎر‪ !-‬ﻳﺒﻨﻲ ﻋﻠﻴﻪ )اﻟﻜﺜﲑون(‬ ‫ﺑﺎﻃﻞ ﺳﺎر ‪ِ ْ َ -‬‬
‫ﻏﲑ َ ّ‬ ‫ٍ‬ ‫ﻌﺎ ٍ‬
‫ﳌﻨﻬﺞ‬ ‫دﻓ ً‬
‫اﻟﺘﻌﻠﻴﻖ ‪ُ-‬ﻫﻨﺎ‪ْ َ -‬‬
‫َ‬ ‫ذﻛﺮت ﻫﺬا‬
‫ُ‬ ‫)ﺗﻨﺒﻴﻪ(‪:‬‬
‫ﻏﲑ اﻟﻼزﻣﺔ!!‬ ‫اﳌﺨﺎﻟﻔﺔ ‪ِ َ ِ ُ -‬‬
‫اﳌﺨﺎﻟﻔﺔ‪ِ -‬‬ ‫ََِ‬ ‫ِ‬
‫ﻣﻔﺎﻫﻴﻢ‬ ‫اﳊﺎدة ﻋﲆ ﱠ ِ‬
‫اﻟﻠﻮازم اﻟﺒﺎﻃﻠﺔ‪ ،‬وﻋﲆ‬ ‫ﱢﺠﺔ ﱠ َ‬‫اﳌﺘﺸﻨ َ َ‬ ‫َ ْ ِ ِﱠ ِِ‬
‫ﻣﺴﻠﻜﻴﺎﲥﻢ ُ َ َ‬
‫ً‬
‫أﻗﻮاﻻ‪ ،‬وﻻ ﻳﻠﺘﺰﻣـﻮن‬ ‫أﻛﺜﺮ اﻟﻨﺎس ﻳﻘﻮﻟﻮن‬ ‫ً‬
‫ﻣﺬﻫﺒﺎ‪ ،‬ﺑﻞ ُ‬ ‫ﳚﺐ أن ﻳﻜﻮن‬ ‫أن » ِ َ‬
‫ﻻزم اﳌﺬﻫﺐ ﻻ ُ‬ ‫واﳊﻖ ﱠ‬
‫ﱡ‬
‫ﺷﻴﺦ اﻹﺳﻼم ﰲ »ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪.-(٤٦١/١٦‬‬ ‫َِ‬
‫ﻟﻮازﻣﻬﺎ«‪-‬ﻛﲈ ﻗﺎل ُ‬
‫وﻣﻄﻌﻮﻧﺎ ﰲ ِ‬ ‫ِ‬ ‫ﻛﻞ ﻣﻦ ﻟﻴﺲ ذا ِ ﱠ ٍ‬
‫ﺷﺪة‪ ُ :‬ﱠ َ ً‬
‫ً‬
‫وﻣﻬـﻀﻮﻣﺎ‬ ‫ﻋﻠﻤـﻪ‪،‬‬ ‫ً‬ ‫ﻣﻨﻬﺠﻪ‪،‬‬ ‫ﻣﺘﻬﲈ ﰲ‬ ‫اﻟﻴﻮم‪ ُ -‬ﱠ َ‬
‫ﻛﺄﲏ أرى ‪َ -‬‬
‫)‪ (٢‬ﱢ‬
‫ِ‬ ‫ِ‬ ‫ﰲ ﱢ‬
‫ﻣﺘﻔﻠﺴﻒ!!‬ ‫ﻣﻀﻴﻊ! ﺳﺎﻗﻂ! ُ‬ ‫ﺣﻘﻪ!! َُﻓﻴﻘﺎل ﻓﻴﻪ‪ :‬ﱢ‬
‫ﳑﻴﻊ! ُ َ ﱢ‬
‫ﻳﺒﺪع ُ َ ِ‬ ‫ﻳﻘﻮﻟﻮن ‪-‬ﻣﻊ ُ ﱢ ِ‬
‫اﳌﺒﺘﺪع«!!‬ ‫ﻣﻦ ﻻَ ُ َ ﱢ ُ ْ‬ ‫ﻛﻞ َذﻟﻚ!‪» :-‬ﻻَ ُ َ ﱢ ُ‬
‫ﻧﺒﺪع َ ْ‬ ‫واﻟﻌﺠﺐ َأ ﱠ ُ ْ‬
‫ﳖﻢ )!( َ ُ ُ َ َ َ‬ ‫َ َ َ ُ‬
‫ﺑﻘﻮﻟﻪ ِﱄ‪َ ِ » :-‬إذا َﱂ ُ ِ‬
‫ﺗﺴﻘﻂ )‪َ ْ َ ْ َ (...‬‬
‫أﺳﻘﻄﻨﺎك«!‬ ‫اﻟﻨﺎس!( ‪ِ ِ َ ِ -‬‬ ‫ﻣﻦ ِ َ ِ‬
‫ﻗﺒﻞ ) َ ْ ِ‬
‫ﺑﻌﺾ ﱠ‬ ‫ِ‬ ‫ﻫﺪدت )!( ‪ِ ْ َ -‬‬
‫ﻣﻊ َ ﱢأﲏ ُ ﱢ ْ ُ‬
‫ْ ْ‬ ‫ْ‬ ‫ﺷﺨﺼﻴﺎ‪ْ -‬‬ ‫َ َ‬
‫اﳌﻘﺮ(!؟؟‬ ‫ﺴﺘﻨﻜﺮ(‪ ،‬وﻫﺬا ) ُ َ ّ‬ ‫اﻟﻔﺮق ﺑﲔ ذاك )ُاﳌ ْ َ ْ َ‬‫ﻓﻮاﻋﺠﺒﺎ!! ﻣﺎ ُ‬
‫َ َ َ ً‬
‫ﻣﺸﺒﻮﻫﻮن!!‬ ‫ﻣﺮاﻫﻘﻮن‪ُ ُ ْ َ ،‬‬ ‫ﻛﺬﻟﻚ ‪َ-‬واﷲ‪ُ ِ ُ :-‬‬ ‫ﻫﻢ َ َ ِ َ‬ ‫)‪ْ ُ (٣‬‬
‫ﺑﻌـﺾ‬ ‫ﻣﻦ ِ َ ِ‬
‫ﻗﺒﻞ َ ْ ِ‬ ‫ِ‬
‫وﺗﺄﻳﻴﺪا َ ُﳍﻢ ْ‬ ‫وﺟﺪوا َ ْ ِ ً‬
‫ﺗﺮﺣﻴﺒﺎ ِ ِﲠﻢ‪ً ِ ْ َ ،‬‬ ‫ﻟـﲈ َ َ ُ‬ ‫وﻳﺘﻜﺎﺛﺮون!‪-‬؛ َ َ ِ َ‬
‫وذﻟﻚ َ ﱠ‬ ‫ﻳﻜﺜﺮون ‪ُ َ َ َ َ -‬‬
‫ﺑﺪأوا َ ْ ُ ُ َ‬‫وﻗﺪ َ ُ‬
‫ََْ‬
‫وﺗﻌﺎﻇﻤﻮا َ َ ُ‬
‫وﺷﻤﺨﻮا!!‬ ‫َُ‬ ‫ﺮﺧﻮا!‬ ‫ﻓﺒﺎﺿﻮا‪َ َ ،‬‬
‫وﻓ ﱠ ُ‬ ‫أﻫﻞ ِ ْ ِ‬
‫اﻟﻌﻠﻢ‪ُ َ َ ،‬‬ ‫ََ ِ ِ‬
‫أﻓﺎﺿﻞ َ ْ ِ‬
‫وﻗﺒﻴﺢ ِ ِ ِ‬ ‫ﺗﻌﺞ ِ َ ْ َ ِ ِ‬ ‫ﺳﺎﺣﺎت ) ِ ْ َ ِ‬
‫ِ‬ ‫اﻷﺳﲈء )!( ‪ُ-‬ﻫﻨﺎ‪-‬؛ َ ِ ﱠ‬ ‫ﻟﺬﻛﺮ َ ِ‬ ‫ٍ ِِ‬
‫ﺻﻔﺎﲥﻢ‪..‬‬ ‫ﺑﺼﻔﺤﺎﲥﻢ‪ِ ِ َ َ ،‬‬ ‫اﻹﻧﱰﻧﺖ( َ ُ ﱡ‬
‫ْ‬ ‫ﻓﺈن َ َ‬ ‫ﺑﺤﺎﺟﺔ ْ ِ ْ‬ ‫وﻟﺴﺖ ِ َ َ‬‫ََْ ُ‬
‫ْ ُْ‬
‫ﻓﺎﻧﻈﺮ‪ََ :‬ﺗﺮ!‬
‫ِ‬ ‫ﻟﻠﺴﻨﺔ )ﻫﺆﻻء( َﻧﴫوا‪ ،‬وﻻَ ِ ِ ْ ِ‬ ‫ﻓﻼ ِ ﱠ ِ‬
‫ﻟﻠﺒﺪﻋﺔ ‪-‬ﺑﺼﻨﻴﻌﻬﻢ!‪ُ َ َ -‬‬
‫ﻛﴪوا‪..‬‬ ‫َ‬ ‫َ‬ ‫َ ُ‬ ‫َ َ ﱡ‬
‫اﻟﺴﻨﺔ!!‬ ‫ﻋﲆ َ ْ ِ‬
‫أﻫﻞ ﱡ ﱠ‬ ‫أﻫﻞ ِ َ‬
‫اﻟﺒﺪ ِع َ َ‬ ‫أﻋﺎﻧﻮا ‪-‬وا ِ‬
‫ﻟﻠـﻪ‪َ ْ َ -‬‬ ‫َ ْﺑﻞ َ َ ُ‬
‫َ‬
‫ﳖـﺎر‪ -‬ﱡ‬
‫ﺑﺘﻌﻘـﺐ أﻫـﻞ=‬ ‫ِ ِ‬
‫واﻧـﺸﻐﺎﳍﻢ ‪َ -‬‬ ‫ﻓﻀﻼ ﻋﻦ ُﺳﻜﻮت ) ٍ‬ ‫ً‬
‫ﻟﻴـﻞ َ‬ ‫ﻛﺜﲑ( ﻣﻨﻬﻢ ﻋﻦ )أﻫﻞ اﻟﺒـﺪع(‪،‬‬
‫‪٢٤٥‬‬

‫ِ‬ ‫َ ِ‬ ‫ِِ‬ ‫أﻗﻮم ﱡ َ ِ‬

‫وﻛﺎن ِﻣﻦ َ ْ َ ِ‬
‫رﲪـﻪ اﷲُ‪-‬‬ ‫اﻟﺼﻔﺎت)‪ :(١‬ﱠ ْ ُ‬
‫اﻟﺸﻴﺦ اْﺑـُﻦ َﺑـﺎز ‪ُ َ َ -‬‬ ‫اﻟﺪﻋﺎة َِإﱃ اﷲ ِ َﲠﺬه ﱢ‬ ‫َ َ َ‬
‫ِ‬ ‫ﻮر ﺑِﺬﻟ ِ َﻚ)‪ ،-(٢‬ﱠ ْ ُ‬
‫ﻛـﺎن‬
‫ﻓﻠﻘـﺪ َ َ‬ ‫رﲪـﻪ اﷲ‪-‬؛ َ َ َ‬ ‫ﻋﺒﺪ اﷲ َ ْ َ ِ ﱡ‬
‫اﻟﻘﺮﻋﺎوي)‪ُ َ َ - (٣‬‬ ‫واﻟﺸﻴﺦ َ ْ ُ‬ ‫وﻫﻮ َﻣْﺸُﻬ ٌ‬
‫َ ُ َ‬
‫اﻟﻨﺎس ِ ٍ‬ ‫ﺣﻜﻴﲈ َ ِ ً‬
‫َ ِ ً‬
‫ﺑﺴﻮء َوﻻ ُ ْ ٍ‬
‫ﻓﺤﺶ‪.‬‬ ‫ﻳﻮاﺟﻪ ﱠ َ ُ‬‫رﻓﻴﻘﺎ‪ ،‬ﻻ ُ َ ِ ُ‬

‫ﱡ ِ‬
‫واﻟﺘﻌﺼﺐ ﻋﻠﻴﻬﻢ!!‬ ‫اﻟﺴﻨﱠﺔ‪،‬‬
‫= ﱡ‬
‫ﺟﺎدة اﻟﴩع ﻷﻓﻠﺤﻮا‪ُ َ ْ ،‬‬
‫وأﻧﺠﺤﻮا‪...‬‬ ‫وﻟﻮ َ ِ ُ‬
‫ﻟﺰﻣﻮا ﱠ َ‬
‫اﻟﺴﺒﻴﻞ‪...‬‬
‫ﺳﻮاء ﱠ‬
‫َ‬ ‫ﻫﺪاﻧﺎ اﷲُ وإﻳﺎﻫﻢ‬
‫ﱠ ِ‬
‫واﻟـﺼﻔﺢ‬ ‫ِ‬
‫واﻟﻌﻔـﻮ‬ ‫واﻟﻌﻔﻮ ﱢ ْ ِ‬
‫واﻟﺮﻓﻖ‪،‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫واﳊﻠﻢ‪ ،‬واﳊﻜﻤﺔ واﳌﻮﻋﻈﺔ اﳊﺴﻨﺔ‪َ ،‬‬
‫واﻷﻧﺎة‬ ‫ِ‬ ‫)‪ِ (١‬ﻣﻦ ِ ِ‬
‫اﻟﻌﻠﻢ‬
‫أﻋﻼه‪.-‬‬ ‫ُ‬ ‫‪-‬ﻛﲈ ﻫﻲ‬
‫ِ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬
‫اﻟﻌﻠـﻢ‪َ ،‬أو ﱡ َ ِ‬ ‫ِ‬ ‫ﻣـﻦ َ ْ ِ‬
‫أﻫـﻞ ْ ِ‬ ‫ِ‬ ‫ﻣﻦ َ ْ َ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﳾء ﻣـﻦ‬ ‫اﻟـﺪﻋﺎة إﱃ اﷲ ﰲ َ ْ‬ ‫أﺧﻄﺄ ْ‬ ‫ﻧﺼﻴﺤﺔ َ ْ‬
‫ﻣﻦ َ َ‬ ‫ﻳﻤﻨ َُﻊ ْ‬ ‫ﻛﻠﻪ‪ -‬ﻻَ َ ْ‬‫وﻫﺬا ‪ ُ -‬ﱡ ُ‬ ‫»َ َ‬
‫ﺳﲑﺗﻪ‪ِ.‬‬
‫دﻋﻮﺗﻪ‪َ ،‬أو ِ ِ‬ ‫ﻋﻤﻠﻪ‪َ ،‬أو ْ ِ ِ‬ ‫ِ‬
‫ْ َ‬ ‫َ َِ ْ َ َ‬
‫وﻳﺮﺷﺪ ِ َإﱃ َ ﱢ‬
‫اﳊﻖ ﺑِﺄﹸﺳ‪‬ﻠﹸﻮﺏٍ ﺣ‪‬ﺴ‪‬ﻦ؛ ﻻﹶ ﺑِﺎﻟﻠﱠﻤ‪‬ﺰِ‪ ،‬ﻭ‪‬ﺳ‪‬ـﻮﺀِ ﺍﻟﻈﱠـﻦ‪،‬‬ ‫ﻳﻮﺟﻪ ِ َإﱃ َ ْ ِ‬
‫اﳋﲑ‪َ َ ْ ُ َ ،‬‬ ‫أن ُ َ ﱠ َ‬‫ﳚﺐ َ ْ‬ ‫َ ْﺑﻞ َ ِ ُ‬
‫ﻭ‪‬ﺍﻷُﺳ‪‬ﻠﹸﻮﺏِ ﺍﻟﻌ‪‬ﻨِﻴﻒ؛ ﻓﹶﺈِﻥﱠ ﺫﹶﻟِﻚ‪ ‬ﻳ‪‬ﻨ‪‬ﻔﱢﺮ‪ ‬ﻣِﻦ‪ ‬ﺍﳊﹶﻖ‪ ‬ﺃﹶﻛﹾﺜﹶﺮ‪ ‬ﻣِﻤ‪‬ﺎ ﻳ‪‬ﺪ‪‬ﻋ‪‬ﻮ ﺇِﻟﹶﻴ‪‬ﻪ‪.‬‬
‫ِ‬ ‫وﺟﻞ‪ِ َ ِ -‬‬ ‫ِ‬
‫اﳋﻠـﻖ ِﰲ َ َ‬
‫زﻣﺎﻧـﻪ‪:-‬‬ ‫أﻛﻔـﺮ َ ْ ِ‬
‫ﺑﻌـﺜﻬﲈ ِإﱃ َ ْ َ ِ‬ ‫وﻫﺎرون ‪ َ -‬ﱠ‬
‫ﻟــﲈ َ َ َ ُ‬ ‫ﻣﻮﺳﻰ َ َ ُ َ‬ ‫ﻋﺰ َ َ ﱠ َ ُ ْ‬
‫ﻟﺮﺳﻮﻟﻴﻪ ُ َ‬ ‫وﳍﺬا؛ َﻗﺎل ‪ َ -‬ﱠ‬
‫َ َ‬
‫)‪] (  ~ } | { z y x‬ﻃﻪ‪.«-[٤٤:‬‬
‫رﲪﻪ اﷲ‪ِ -‬ﰲ »ََﻓﺘ ِ‬‫ِ‬ ‫ِ‬ ‫اﻟﺸﻴﺦ ْ ِ‬ ‫ﺳﲈﺣﺔ ُ َ ِ‬
‫ِ‬ ‫ﻧﺺ َ َ ِ‬
‫ﺎوﻳﻪ« )‪.(٣٥٠/٢‬‬ ‫اﺑﻦ َﺑﺎز ‪-‬ﻧﻔﺴﻪ‪ُ َ َ -‬‬ ‫أﺳﺘﺎذﻧﺎ ﱠ ْ‬
‫ﻛﻼم َ َ َ ْ‬ ‫ﻫﻮ َ ﱡ‬ ‫ََ‬
‫ﻛﲈ ُ َ‬
‫ﻋﱪة ٌ‬
‫ﺑﺎﻟﻐﺔ‪:‬‬ ‫ِ‬
‫اﻟﻜﺮﻳﻤﺔ ٌ‬ ‫ﻗﻠﺖ‪ :‬وﰲ ﻫﺬه ِ‬
‫اﻵﻳﺔ‬ ‫ُ‬
‫أن ِ‬
‫وﻣـﻊ ذﻟـﻚ َ َ َ‬
‫أﻣـﺮ‬ ‫ﺧﺎﲤﺘﻪ ُ ْ ُ‬
‫اﻟﻜﻔﺮ؛ َ َ‬ ‫َُ‬ ‫ﳜﺸﻰ‪ ،‬ﱠ‬
‫وأن‬ ‫ﻳﺘﺬﻛﺮ‪ ،‬وﻟﻦ َ‬‫ﻓﺮﻋﻮن ﻟﻦ ﱠ َ‬ ‫َ‬ ‫ﻳﻌﻠﻢ ﱠ‬
‫وﺟﻞ‪ُ -‬‬ ‫ﻋﺰ َ ﱠ‬
‫ﻓﺎﷲُ ‪ َ -‬ﱠ‬
‫رﺷﺎدا ُ ِ‬
‫ﻟﺪﻋﺎﲥﺎ‪:-‬‬ ‫ً‬ ‫ﻟﻸﻣﺔ‪ ،‬وإ‬ ‫اﻟﻄﻴﺒﺔ ‪ً -‬‬ ‫ِ‬
‫ﺑﺎﻟﻘﻮل ﱠ ﱢ ِ‬ ‫ﻫﺬﻳﻦ ﱠ ْ ِ‬
‫ﺗﻌﻠﻴﲈ ﱠ‬ ‫اﻟﻠﲔ‪ ،‬واﻟﻜﻠﻤﺔ ﱢ‬ ‫اﻟﻜﺮﻳﻤﲔ‪،‬‬
‫َْ‬ ‫اﻟﻨﺒﻴﲔ‬ ‫ْ‬
‫ِ‬
‫اﻟﻜﺮﻳﻢ‪ ،‬وأﺧﻴﻪ‪...‬‬ ‫اﻟﻨﺒﻲ َ ِ‬ ‫ِ‬ ‫ﻓﻠﻴﺲ )دا ٍع( ً‬
‫ﺧﲑا ﻣﻦ ﻫﺬا ﱢ‬ ‫َ‬
‫اﳌﺜﺒﻮر ‪ِ َ َ -‬‬ ‫ِ‬
‫وذوﻳﻪ‪...-‬‬ ‫ﻓﺮﻋﻮن( َ ْ ُ‬
‫َ‬ ‫ﻣﺪﻋﻮ( َ َ‬
‫أﻛﻔﺮ ﻣﻦ )‬ ‫وﻟﻴﺲ ) ﱞ‬ ‫َ‬
‫اﻧﻈﺮ )اﳌﻘﺪﻣﺔ( )ص‪.(٢٩‬‬ ‫)‪ُ (٢‬‬
‫اﻟﺘﻌﻠﻴﻤﻴـﺔ ﰲ ﺟـﺎزان( ‪-‬ﻛـﲈ ﰲ‬
‫ﱠ‬ ‫ﺗﻮﰲ َﺳﻨ ََﺔ )‪ُ - (١٣٨٩‬‬
‫رﲪﻪ اﷲُ‪ ،-‬وﻫﻮ )ﺻﺎﺣﺐ اﻟﻨﻬـﻀﺔ‬ ‫)‪ ُ (٣‬ﱢ َ‬
‫ِ‬
‫ﻛﺘﺎب »اﳌﺒﺘﺪأ واﳋﱪ ﻟﻌﻠﲈء اﻟﻘﺮن اﻟﺮاﺑﻊ ﻋﴩ« )‪- (٣٣٧/٤‬ﻟﻠﺸﻴﺦ إﺑﺮاﻫﻴﻢ اﻟﺴﻴﻒ‪.-‬‬
‫ﻟﻠﺒﺴﺎم‪.-‬‬ ‫ُ‬
‫واﻧﻈﺮ »ﻋﻠﲈء ﻧﺠﺪ‪ - (٣٩٨/٤) «..‬ﱠ‬
 ‫‪٢٤٦‬‬

‫اﻟـﻴَﻤِﻦ‪َِ ،‬إﱃ َﻣ ﱠﻜـﺔ َ َ ْ َ َ‬

‫وﻧﺠـﺮان‪ -‬ﰲ‬ ‫دﻋﻮﺗﻪ ِﲠِﺬِه ِ ْ ِ ِ‬ ‫َََ ْ‬
‫اﳊﻜﻤـﺔ ‪-‬ﻣـﻦ َ‬
‫َ‬ ‫اﻧﺘﴩت َ ْ َ ُ ُ َ‬
‫)‪(١‬‬
‫وﻟﻘﺪ ْ َ َ َ ْ‬
‫ﻗﺼﲑ‪.-‬‬ ‫زﻣﻦ َ ِ ٍ‬
‫َ َ ٍ‬

‫اﳉﻬـﻞ‬ ‫ﻋـﲆ َﻛِﺜـٍﲑ ِﻣـﻦ َ َ ِ ِ‬

‫ﻣﻈـﺎﻫﺮ َ ْ ِ‬ ‫ﺑﺪﻋﻮﺗـﻪ َ ِ ِ‬
‫اﳊﻜﻴﻤـﺔ‪َ َ -‬‬
‫َ‬
‫ﻋﻮن اﷲ‪ِ ِ َ ِ -‬‬
‫َْ‬
‫ﺑﻌﺪ َ ِ‬ ‫َََ‬
‫وﻗﴣ ‪ْ َ ْ َ -‬‬
‫ﱢ ِ‬
‫واﻟﴩك ِ َ ِ‬
‫واﻟﺒﺪع‪.‬‬ ‫َ ْ‬
‫اﻟﺸﺪة ﱠ ْ ِ ِ‬
‫واﻟﺘﻨﻔﲑ‪.‬‬ ‫اﻟﻨﺎس ﻋﻦ ﱢ ﱠ ِ‬ ‫وﻛﺎن ِﻣﻦ َ ِ‬
‫أﺑﻌﺪ ﱠ ِ َ‬
‫َْ‬ ‫َ َ َ‬
‫ِ ِ‬ ‫واﻟﺮﻓـ ِ‬ ‫واﻷﻧـ ِ‬
‫ـﺔ َ َ‬ ‫واﳊﻜﻤـ ِ‬ ‫ـﻢ ِ‬ ‫ـﻪ ‪ْ ِ -‬‬
‫أﺧﻼﻗـ ِ‬
‫ـﺸﺒﻬﻪ ﰲ َ ْ َ ِ‬
‫ـﻖ)‪ْ :-(٢‬ﺗﻠﻤﻴـ ُ ُ‬
‫ـﺬه‬ ‫ـﺎة ﱢ ْ‬ ‫ْ َ‬ ‫اﳊﻠـ ِ‬ ‫ـﺎن ُﻳـ ْ ِ ُ ُ‬
‫وﻛـ َ‬‫َ َ‬
‫ﴩ ﱠ ْ ِ‬ ‫ِ‬ ‫ِ‬ ‫اﻟﺸﻴﺦ َ ِ ُ‬
‫اﻟـﺪﻋﻮة‬
‫َ‬ ‫ﺳﺎﻋﺪ ﰲ َﻧـ ْ ِ‬
‫ﻓﻘﺪ َ َ َ‬‫رﲪﻪ اﷲُ‪-‬؛ َ َ‬ ‫ﲪﺪ َ َ ﱡ‬
‫اﳊﻜﻤﻲ ‪ُ َ َ -‬‬ ‫ﺣﺎﻓﻆ ﺑﻦ َأ ْ َ‬ ‫ﱠ ِ ُ‬
‫اﻟﻨﺠﻴﺐ ﱠ ْ ُ‬
‫اﻷﺧﻼق‪ِ ِ ْ ِ ِ ،‬‬ ‫رﲪﻪ اﷲُ‪-‬؛ ِ َﲠِﺬِه َ ْ َ ِ‬ ‫ِ‬ ‫َِ ِ‬
‫وﺑﺎﻟﻌﻠﻢ ﱠاﻟﺬي َ ﱠ ُ‬
‫ﺑﺜﻪ‪.‬‬ ‫ﺷﻴﺨﻪ َ ْ َ ِ ﱠ‬
‫اﻟﻘﺮﻋﺎوي ‪ُ َ َ -‬‬ ‫اﻟﺴﻠﻔﻴﺔ َ ْ َ ُ‬
‫ﱠ ﱠ‬

‫ِ‬ ‫دﻋﻮة َ ِ‬
‫اﻟﺴﻠﻒ ِﰲ َ َ ْ ُ ٍ‬ ‫أﺳﻰ!‪ َ -‬ﱠ‬ ‫اﻵن‪ِ َ ِ -‬‬
‫وﻟﻸﺳﻒ‪َُ ُ َ -‬‬
‫أﻗﻮﳍﺎ ُ ﱢ‬
‫ﺗﻘﻬﻘـﺮ َ ْ َ‬
‫واﻧـﺪﺣﺎر؛‬ ‫أن َ ْ َ َ ﱠ‬ ‫ﺑﻜﻞ ً‬ ‫وﻧﺤﻦ َ َﻧﺮى ‪َ َ َ -‬‬ ‫)‪ُ ْ َ َ (١‬‬
‫ﺗﻔﺮق‪ِ ْ ،‬‬ ‫ِ‬
‫وﺗﺪاﺑﺮ‪ِ ،‬‬
‫واﳖﻴﺎر!‬ ‫واﺧﺘﻼف‪ُ َ َ َ ،‬‬ ‫ﻣﻦ َ َ ﱡ ٍ َ‬ ‫ﺑﺴﺒﺐ ﻫﺬا اﻟﺬي َ َ َ َ‬
‫أﺻﺎﲠﺎ ْ‬ ‫َِ َ ِ‬
‫اﻟﺘﻔـﺮق‪ ،‬أو َ ِ َ‬
‫ذﻟـﻚ‬ ‫ﻫـﺬا ﱠ َ ﱡ ُ‬ ‫واﺣـﺪا َﻟـﻴﺲ ِ ِ‬
‫ﻓﻴـﻪ َ َ‬ ‫ً ْ َ‬
‫ﺑﻠﺪا ِ‬
‫ﺳﻢ ِﱄ َ َ ً َ‬ ‫ﻛﻨﺖ ُ ْ ِ ً‬
‫ﻣﻨﺼﻔﺎ‪ َ -‬ﱢ‬ ‫إن ُ ْ َ‬ ‫ﻋﻠﻴﻚ‪ْ -‬‬ ‫ِ‬ ‫َِ‬
‫وإﻻﱠ ‪ِ-‬ﺑﺎﻟﻠـﻪ َ َ ْ‬
‫وﻧﺠـﺪ‪َ ِ ،‬إﱃ ِ‬
‫اﳋﻠـﻴﺞ‪َ ِ ،‬إﱃ‬ ‫ِ‬ ‫ِ‬ ‫وﻋﺪم ْ ِ ِ‬
‫اﻻﻧﻀﺒﺎط ِ ﱢ ْ‬ ‫اﻟﻐﻠﻮ ِﰲ ﱠ ِ‬ ‫اﻟﺘﴩذم ‪ِ َ َ ِ -‬‬
‫َ‬ ‫اﳊﺠـﺎز َ َ ْ‬
‫ﻣـﻦ َ‬ ‫ﺑﺎﻟﺮﻓﻖ‪َ -‬‬ ‫اﻟﺘﺒﺪﻳﻊ‪ِ َ َ َ ،‬‬
‫ْ‬ ‫ﺑﺴﺒﺐ ُ ُ ﱢ‬ ‫ﱠَْ ُُ‬
‫ﻓﺄوروﺑﺎ‪ِ ْ َ َ ،‬‬
‫اﻷﻗﴡ‪ ُ ُ َ ،‬ﱠ‬ ‫اﻟﺸﺎم‪َ ِ ،‬إﱃ ﱠ ِ‬
‫وأﻣﺮﻳﻜﺎ‪!!-‬‬ ‫اﻟﴩق َ ْ َ‬ ‫ْ‬ ‫ﱠ‬
‫ِ‬ ‫ﻋﻦ َ ْ ٍ‬ ‫ﻷﺗﻜﻠﻢ ﻋﻦ ِ ٍ ِ‬ ‫َ ِﱢ َ‬
‫وﻏﻮاﻳﺔ‪...‬‬
‫وﺗﴪعٍ‪َ َ ،‬‬ ‫ﺟﻬﻞ‪ ،‬ﱡ‬ ‫ودراﻳﺔ‪ ،‬ﻻَ َ ْ‬
‫ﺧﱪة َ َ‬‫وإﲏ َ َ ﱠ ُ َ ْ ْ َ‬
‫ورﰊ َ ْ َ‬
‫ﻳﺸﻬﺪ‪..‬‬ ‫ََﱢ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻷﻫـﻞ‬ ‫أﺻـﺤﺎﺑﻪ‪ ،‬وأن ُ ْ َ َ‬
‫ﻳﻔـﺘﺢ‬ ‫ُُ‬ ‫وﳞﺘـﺪي‬ ‫ْﻘﻤﻊ ﻫﺬا ُ ُ ﱡ‬
‫اﻟﻐﻠﻮ‪َ َ ْ َ ،‬‬ ‫ﻋﻈﻴﻢ‪ :‬أ ْن ﻳﻨ َ َ‬
‫ٌ‬ ‫اﻷﻣﻞ ﺑﺎﷲ ‪-‬ﺗﻌﺎﱃ‪-‬‬ ‫وﻟﻜﻦ َ َ‬‫ﱠ‬
‫ﺑﺎﺑﻪ‪...‬‬
‫ﺑﺎﳊﻖ‪ُ ُ -‬‬
‫اﳊﻖ ‪ -‬ﱢ‬
‫ﱢ‬
‫اﻟـﺼﻔﺎت ِ َ ِ‬
‫اﻟﻌﺰﻳـﺰة ِ ﱠ َ ﱡ ِ‬ ‫َ ِ‬ ‫ِِ‬ ‫اﻟﻴﻮم‪َ ِ َ ِ -‬‬ ‫ٍ‬ ‫ﻧﺨﺸﻰ )!( َ ْ ِ‬
‫ﺑـﺎﻟﺘﻤﻴﻊ‪،‬‬ ‫َ‬ ‫أﺻـﺤﺎب َﻫـﺬه ﱢ‬ ‫ﻟﻴـﺼﻒ َ ْ َ َ‬ ‫أن َ ْ َ‬
‫ﻳﺄﺗﻴﻨﺎ َﻏﺎل ‪َ ْ َ -‬‬ ‫)‪َ ْ َ (٢‬‬
‫ِ‬ ‫ﻋﲆ َ ِ َ‬ ‫ِ‬ ‫ِ‬ ‫واﻟﺘﻤﻴﻴﻊ‪ ،‬ﱠ ْ ِ‬ ‫ﱠِْ‬
‫واﺳﺘﺌﺼﺎﳍﻢ!‬ ‫ﺑﻌﺪ‪ُ َ ْ ِ -‬‬
‫إﺳﻘﺎﻃﻬﻢ‪ُ َ َ ْ ْ َ ،‬‬ ‫ذﻟﻚ‪ُ ْ َ -‬‬ ‫ﻟﲑﺗﺐ َ َ‬
‫واﻟﺘﻀﻴﻴﻊ‪ ،‬واﳌﺴﻜﻨﺔ ‪-‬واﻟﻔﻠﺴﻔﺔ!‪-‬؛ ُ َ ﱢ َ‬
‫ْ ِ‬
‫ﻫﺪاﻫﻢ اﷲُ‪...-‬‬
‫ُ ُ‬ ‫اﻟﺴﺪﻳﺪ‪-‬‬ ‫اﻟﺼﻨﻒ اﻟﺸﺪﻳﺪ ‪-‬ﻏﲑ ﱠ‬ ‫ﻋﻦ َﻫﺬا ﱢ‬ ‫َ َْ َ‬
‫وﻟﻴﺲ َﻫﺬا ﺑﺒﻌﻴﺪ َ ْ‬
‫‪٢٤٧‬‬

‫أﺣﺪا‪-‬ﺣﺴﺐ ِ ْ ِ‬
‫ﻋﻠﻤﻲ‪.-‬‬ ‫ﳞﺠﺮان)‪َ َ َ ً َ َ (١‬‬ ‫ﻳﺴﺒﺎن‪ْ َ ،‬‬
‫ﺑﻞ َوﻻ َ ْ ُ َ‬ ‫َ َ َ‬
‫وﻛﺎﻧﺎ ﻻ َ ُ ﱠ‬

‫ﺮا ﰲ َأْﻫِﻞ اﻷَْﻫَﻮِاء‪.‬‬ ‫اﻟﺸ ْﺨ ِﺼﱠﻴِﺔ‪ُ ،‬ﻣ َﺆﱢﺛ ً‬ ‫ﻗﻮي ﱠ‬ ‫ﺎﳌﺎ َ ِ ﱠ‬

‫ﻛﺎن َﻋ ً‬
‫ﻟـﻤﻦ َ َ‬ ‫ﻮل َ ِ‬
‫ﻫﺬا َ ْ‬ ‫)‪ُ (١‬أﻗ ُ َ‬
‫اﻟﺒـﺪع‬ ‫اﻟـﺸﺒﻪ؛ َ َ ِ‬
‫ﻓﻌﻠﻴـﻪ َأن َﻳْﺒَﺘِﻌـَﺪ َﻋـﻦ َأْﻫـِﻞ ِ َ ِ‬
‫ﲣَﻄُﻔُﻪ ﱡ َ ُ َ ْ‬ ‫اﻟﺬي َ ْ‬ ‫اﻟﺸ ْﺨ ِﺼﻴﺔ‪ -‬ﱠ ِ‬
‫ﱠ‬ ‫ﻴﻒ ﱠ‬ ‫اﻟﻀِﻌ ُ‬ ‫ﺎﻫُﻞ ‪َ -‬أو ﱠ‬ ‫َأﻣﺎ اﳉ ِ‬
‫ﱠ َ‬
‫ﻣﻨﻪ(‪.‬‬‫ِ‬
‫ﻮس‪ْ ) -‬‬ ‫ِ‬
‫ﺿﻌﻔﺎء اﻟﻨﱡُﻔ ِ‬ ‫ِ‬ ‫ِ‬
‫ﺣﺼﻞ ﻟ َﻜﺜٍﲑ ﻣﻦ ُ َ َ‬ ‫ِ‬ ‫ﻮع ﰲ ﻓْﺘﻨَﺘِﻬ ْﻢ ‪َ-‬ﻛَﲈ َ َ َ‬‫ِ‬ ‫ِ‬ ‫اﻟﻮُﻗ ِ‬ ‫ِ‬ ‫ﺳﻴﲈ ُدَﻋﺎﲥﻢ‪َ -‬ﺣَﺬ ً‬ ‫ِ‬
‫را ﻣﻦ ُ‬ ‫‪َ-‬وﻻ ﱠ َ‬
‫وﻫﺬا اﻻ ِﺑﺘﻌﺎد ِﻣﻦ ﺑﺎب ) َاﳍﺠﺮ ِ ِ‬
‫واﻧﻈـﺮ ‪-‬ﻟـﻪ‪» -‬اﻟﺘﻤﻬﻴـﺪ«‬‫اﻟﻌﻠـﲈء‪ُ -‬‬ ‫ﻳﻘﻮل ُ َ ُ‬ ‫ﻛﲈ َ ُ ُ‬ ‫اﻟﻮﻗﺎﺋﻲ( ‪َ َ -‬‬ ‫ْ‬ ‫ْ َ ُ ْ‬ ‫ﻗﻠﺖ‪َ َ :‬‬ ‫ُْ ُ‬
‫اﻟﱪ‪.-‬‬ ‫ﻻﺑﻦ ﻋﺒﺪ َ ﱢ‬ ‫)‪ِ - (١١٩/٦‬‬
‫واﻟﺘﺠـﺮﻳﺢ‪،‬‬
‫َ‬ ‫اﳉـﺮح‪،‬‬
‫َ‬ ‫ﺷـﻐﻠﻪ ﱠ ِ َ‬
‫اﻟـﺸﺎﻏﻞ‬ ‫ﳚﻌـﻞ ُ ْ َ ُ‬ ‫أن َ ْ َ َ‬ ‫اﻟـﻀﻌﻴﻒ )!( َ ْ‬ ‫ﻫﺬه‪ِ -‬ﻟﺬاك ﱠ ِ‬ ‫واﳊﺎﻟﺔ ِ ِ‬
‫ﳚﻮز ‪َ ُ َ َ َ -‬‬ ‫َوﻻَ َ ُ ُ‬
‫ﻳﺒﺪﻋﻪ!!‬ ‫ﻟﻜﻞ َﻣﻦ َﱂ ْ ُ َ ﱢ ْ‬ ‫واﻟﺘﺒﺪﻳﻊ ِ ُ ﱢ‬ ‫ِ‬
‫اﳍﺠﺮ َ ﱠ ْ َ‬ ‫ﺛﻢ َ ْ َ‬ ‫واﻟﺘﺒﺪﻳﻊ؛ َ َ ْ َ‬
‫واﳍﺠﺮ؛ ُ ﱠ‬
‫ِ‬
‫ﱠْ َ‬
‫ﺑﻌﺸﻚ َ ْ ُ ِ‬ ‫ﻫﺬا ِ ﱢ ِ‬ ‫ﻳﻘﺎل ِ ْ ِ ِ‬
‫ﻓﺎدرﺟﻲ‪...‬‬ ‫ﻟﻴﺲ َ َ ُ‬ ‫ﳌﺜﻠﻪ‪َ ْ َ :‬‬ ‫َ ْﺑﻞ ُ َ ُ‬
‫وﳎﺘﻬﺪا ‪ِ-‬ﰲ آن‪!!-‬‬
‫ﻣﻘﻠﺪا َ ُ ْ َ ِ ً‬ ‫َﻓﺤﺴﺐ ﱠ ِ‬
‫ﻣﻘﻠﺪا؛ ﻻَ ُ َ ﱢ ً‬
‫ﻳﻈﻞ ُ َ ﱢ ً‬ ‫أن َ َ ﱠ‬‫رﻳﺐ‪ْ َ -‬‬ ‫ﻣﻘﻠﺪ‪ِ -‬ﺑﻼ َ ْ‬ ‫وﻫﻮ ُ َ ﱢ ٌ‬
‫اﻟﻀﻌﻴﻒ ‪َ ُ َ -‬‬ ‫َ ْ ُ‬
‫اﻻﺗﺒﺎع(؛ ﻓﻬﺬا ٌ‬
‫ﺷﺄن َ ُ‬
‫آﺧﺮ‪...‬‬ ‫ﻓﺈن َ َ ﱠ‬
‫ﺗﺮﻗﻰ إﱃ درﺟﺔ ) ﱢ‬ ‫ْ‬
‫واﻧﻈﺮ ‪ً ِ -‬‬
‫ﻟﺰاﻣﺎ‪) -‬اﳌﻘﺪﻣﺔ( )ص‪ ٧٥‬و‪.(١٢٧‬‬ ‫ُ‬
‫ِ‬ ‫ﻫﻮ َ ْ ُ‬
‫ﻋﴩ‪...‬‬ ‫اﻷﺻﻞ َ َ‬
‫اﳋﺎﻣﺲ َ َ‬ ‫وﻫﺬا ُ َ‬ ‫َ َ‬
‫ﳜﺎﻟﻒ ذا!‬ ‫وﻫﻮ ﻣﻬﻢ‪-‬؛ ﱠﳑﺎ ُ ِ ُ‬ ‫وﻗﺎرن ﺑﲈ ﺳﻴﺄﰐ )ص‪ُ - (٢٨٣‬‬ ‫ِ‬
‫ﻫﺠﺮ«!‬ ‫ِ‬ ‫)ﺗﻨﺒﻴﻪ(‪ :‬ﻛﺎن ُ‬
‫زﻣﺎن َ ْ‬
‫اﳍﺠﺮ‪ ،-‬ﻳﻘﻮل‪» :‬ﻫﺬا اﻟﺰﻣﺎن ﻟﻴﺲ َ‬ ‫اﻷﻟﺒﺎﲏ ‪-‬ﻣﻊ اﺳﺘﻌﲈﻟﻪ ْ َ‬ ‫ﱡ‬ ‫ﺷﻴﺨﻨﺎ‬
‫اﳊـﻖ؛ ﺣﺘـﻰ‬‫واﻟﻌﻠـﻢ ﱡ‬ ‫اﻹﻳﲈن ﱢ ْ ُ‬
‫اﻟﺼﺪق‪،‬‬ ‫ُ‬ ‫ﻳﺴﺘﻘﺮ ﻓﻴﻬﺎ‬ ‫ﻛﺜﲑا ِﻣﻦ اﻟﻨﱡﻔﻮس ﱂ ِ‬ ‫ً‬ ‫وﻣﻘﺼﻮده ﰲ ذﻟﻚ‪ :‬ﱠ‬
‫أن‬
‫ُ‬ ‫ﱠ‬ ‫ْ‬ ‫ُ‬
‫ﻏﲑ ذﻟﻚ؛ ﻓﻘﺪ أﺧﻄﺄ!‬ ‫ِ‬ ‫ﺗﻔﺮق ﺑﲔ )اﳍﺠﺮ اﻟﴩﻋﻲ(‪ ،‬و)اﳍﺠﺮ اﻟﺸﺨﴢ(! وﻣﻦ َ ِ ِ‬ ‫َُﱢ َ‬
‫ﻓﻬﻢ ﻣﻦ ﻛﻼم ﺷﻴﺨﻨﺎ َ‬ ‫َ‬ ‫َ‬ ‫ّ‬
‫واﻧﻈﺮ )اﳌﻘﺪﻣﺔ( )ص‪.(٨٧‬‬ ‫ُ‬
‫وﲠﺘﺎﻧـﺎ‪-‬؛ ِ ً‬
‫ﻛﺎذﺑـﺎ ﻋـﲆ‬ ‫زورا ُ ً‬ ‫ﴍﻋﻴـﺔ ‪ً -‬‬ ‫ﱠ‬ ‫وﻗـﺎﺋﻊ‬
‫َ‬ ‫اﻟﺸﺨـﺼﻴﺔ إﱃ‬
‫ﱠ‬ ‫أﻣﺮاﺿـﻪ ﱠ‬
‫َ ُ‬ ‫ﺣﻮل!(‬‫أﺣﺪ ) ﱠ َ‬‫ﻓﻜﻢ ِﻣﻦ َ ٍ‬
‫َ‬
‫ﳛﻠﻒ ﻋﲆ اﻟﻜﺬب!!‬ ‫ُ‬ ‫اﻟﻜﺬب‪ ،‬ﺑﻞ‬ ‫ِ‬ ‫وﻳﺘﺤﺮى‬ ‫ﻳﻜﺬب‪،‬‬ ‫ٍ‬
‫ﺑﻌﺠﻴﺐ)!( ﱠﳑﻦ‬ ‫ﻧﻔﺴﻪ!!! وﻟﻴﺲ ﻫﺬا‬ ‫ِ‬
‫َ‬ ‫ﱠ‬ ‫ُ‬
‫ﻓﺮغ ﻣﻨﻪ!!!‬‫ﻓﻬﺬا ﻗﺪ ُ ِ َ‬
‫ِ‬ ‫ﻋﻠﻴــﻪ ِ‬
‫أن ﻳــﺮد َ ِ‬ ‫أن‪ِ » :‬ﻣــﻦ ُ ِ‬
‫ﻛــﲈ ِﰲ » َ َ‬
‫اﻟﻜﻔﺎﻳــﺔ«‬ ‫ْ ُُ‬
‫ﺻــﺪﻗﻪ« ‪َ َ -‬‬ ‫اﻟﻜــﺬاب َ ْ ُ َ ﱠ َ ْ‬‫ﻋﻘﻮﺑــﺔ َ ﱠ ِ‬ ‫ْ ُ َ‬ ‫ﺗﻘــﺮر ﱠ‬
‫‪ ...‬ﻓﻘــﺪ ﱠ َ‬
‫ﻟﻠﺨﻄﻴﺐ‪.-‬‬ ‫)‪ِ َ ِ - (٣٠٥‬‬
‫َ‬
‫وأوﺣﺎﻟـﻪ؛‬ ‫ﻳﻌـﺮف َ ْ َ َ‬
‫أﺣﻮاﻟـﻪ‪،‬‬ ‫ُ‬ ‫ﻣﻦ‬ ‫واﻟﻮﻟﻪ!‪ُ ْ -‬‬
‫ﺷﺄن َ ْ‬ ‫اﻟﻌﺠﺐ ﻣﻨﻪ‪َ َ َ ،‬‬
‫اﻟﻌﺠﻴﺐ ‪-‬اﻟﺬي ﻻ ﻳﻨﻘﴤ َ َ ُ‬
‫َ‬ ‫وﻟﻜﻦ‬
‫ﱠ‬
‫ً‬ ‫ِ‬
‫ﻣﻨﺎﴏا َﻟﻪ‪-‬؛ ﻓﲈذا أوﺣﻰ َﻟﻪ؟!!!‬ ‫ﺛﻢ ﻻ ُ‬
‫ﻣﻌﻪ )!( ‪ُ -‬‬
‫ﻳﺰال َ َ‬
 ‫‪٢٤٨‬‬

‫ﻣﻌﻬـﻢ ِ ِ ْ ِ‬
‫ﺑـﺎﻟﻌﻠﻢ‬ ‫واﻟـﺼﻮﰲ)‪(١‬؛ َ َ َ َ َ َ ِ‬
‫ﻓﻴﺘﻌـﺎﻣﻼن َ َ ُ ْ‬ ‫ﱡ ِﱡ‬
‫ِ‬
‫واﻟﺰﻳـﺪي‬ ‫اﳉﺎﻫﻞ َ ِ ُ‬
‫واﻟﻔﺎﺳﻖ ﱠ ْ ﱡ‬ ‫وﻳﺄﺗﻴﻬﲈ َ ِ ُ‬
‫َ َِْ ِ‬
‫ﻫﺬه َ ْ َ َ‬ ‫ﲡﻌﻞ ِ ِ‬ ‫ِ‬ ‫ِ ِ ِ‬ ‫ِْ ِ‬
‫ﺗﻘﺒـﻞ)‪ َ (٢‬ﱠ‬
‫اﳊـﻖ‪،‬‬ ‫اﻷﺻﻨﺎف َ ْ َ ُ‬ ‫ﳊﻜﻤﺔ‪،‬وﻫﻲ ُ ُ ُ‬
‫اﻷﻣﻮر ﱠاﻟﺘﻲ َ ْ َ ُ َ‬ ‫واﻟﺮﻓﻖ وا ْ َ َ َ‬ ‫واﳊﻠﻢ‪ ،‬ﱢ ْ ِ‬
‫اﻟﺴﻠﻔﻴﺔ َ ِ َ َ‬
‫اﳋﺎﻟﺼﺔ‪.‬‬ ‫اﻟﺪﻋﻮة ﱠ َ ِ ﱠ َ‬ ‫َ َ َُِْ‬
‫وﺗﻌﺘﻨﻖ ﱠ ْ َ َ‬

‫ﴪوا‪،‬‬
‫ﴪوا َوﻻ ُﺗَﻌـ ﱢ ُ‬ ‫ﻧـﺼﺐ َ ْ ُ ِ َ‬
‫أﻋﻴﻨﻨـﺎ‪َ» :‬ﻳـ ﱢ ُ‬
‫اﻟﺮﺳـﻮل ِ‬
‫اﳊﻜـﻴﻢ ﷺ ُ ْ َ‬
‫َ‬
‫ِ‬
‫ﻣـﻨﻬﺞ ﱠ ُ‬ ‫ََْ ُ ْ‬
‫ﻓﻠﻴﻜﻦ َ ْ َ ُ‬
‫َوَﺑ ﱢ ُ‬
‫ﴩوا َوﻻ ُﺗَﻨﱢﻔُﺮوا«)‪.(٣‬‬

‫اﻟـﺼﱪ‬ ‫وآﻳـﺎت َ َ َ ِ ُ‬
‫وأﺣﺎدﻳـﺚ ﱠ ْ ِ‬ ‫أﻋﻴﻨﻨـﺎ َ َ ِ ُ‬
‫أﺣﺎدﻳـﺚ ﱢ ْ ِ‬
‫اﻟﺮﻓـﻖ‪ُ َ ،‬‬ ‫ﻧـﺼﺐ َ ْ ُ ِ َ‬
‫ﻟﻴﻜﻦ ُ ْ َ‬
‫وَﻛﺬﻟِ َ ِ‬
‫ﻚ؛ َ ُ ْ‬ ‫َ‬
‫واﳌﻮﻋﻈﺔ َ َ ِ‬
‫اﳊﺴﻨﺔ‪ِ ْ َ ،‬‬
‫واﻟﻌﻔﻮ ﱠ ْ ِ‬
‫واﻟﺼﻔﺢ‪.‬‬ ‫واﳊﻜﻤﺔ َ ِ َ ِ‬
‫واﳊﻠﻢ‪ِ ْ ِ ،‬‬‫ِْ ِ‬
‫َ‬ ‫ْ‬ ‫َ‬
‫ﻋﻠ ْ ِﻴﻪ َ ْ َ ُ‬
‫أﻓﻀﻞ‬ ‫اﻟﻜﺮﻳﻢ ‪َ َ -‬‬ ‫ِِ‬
‫رﺳﻮﻟﻪ َ ِ ِ‬ ‫ﳚﻤﻌﻬﺎ َ ْ ُ‬
‫ﻗﻮل اﷲ ‪َ-‬ﺗَﻌَﺎﱃ‪ -‬ﰲ َ ُ‬
‫ِ‬
‫وﻫﻲ ُ ُ ُ‬
‫اﻷﻣﻮر ﱠاﻟﺘﻲ َ ْ َ ُ َ‬ ‫َ‬
‫ِ‬
‫َِ‬
‫اﻟﺘﺴﻠﻴﻢ‪] (n m l k) :-‬اﻟﻘﻠﻢ‪.[٤:‬‬ ‫اﻟﺼﻼة َ َ َ ﱡ‬
‫وأﺗﻢ ﱠ ْ‬ ‫ﱠ‬
‫واﻟـﺸﺪة ﱠ ْ ِ ِ‬
‫واﻟﺘﻨﻔـﲑ‪َ ،-‬وﻻ‬ ‫ﱢ ﱠ ِ‬ ‫ﻣﻨـﻪ ‪ِ-‬ﻣـﻦ ْ ِ‬
‫اﻟﻌﻨـﻒ‬
‫ُ‬
‫ِ‬
‫ﺣﺬر اﷲُ َ ُ َ ُ‬
‫رﺳﻮﻟﻪ ﷺ ْ ُ‬ ‫وﻟﻨﺤﺬر َﻣﺎ َ ﱠ َ‬
‫َ َْ ْ َ ْ‬
‫ذﻟﻚ َ ْ َ ً‬
‫ﻣﻨﻬﺠﺎ)‪.(٤‬‬ ‫ﻧﺠﻌﻞ َ ِ َ‬ ‫َ ْ َْ‬

‫ﺳـﻴﺘﻬﻢ‬ ‫ٍ‬ ‫ٍ‬ ‫اﻟﻔﻌﻞ ‪-‬اﻟﻴﻮم‪ِ ٌ -‬‬ ‫ﻓﻌﻞ ﻫﺬا ِ ْ َ‬ ‫)‪ (١‬وﻟﻮ َ َ َ‬
‫ﻣﻌﻴﻨـﺔ‪ ُ َ :-‬ﱠ َ ُ‬
‫أﺣـﻮال ُ َ ﱠ‬ ‫ﺧﺎﺻـﺔ‪ ،‬أو‬
‫أﺣﺪ )ﻣﻨﱠﺎ( ‪-‬ﻟﻈﺮوف ﱠ‬ ‫َ‬
‫ِ‬
‫وﻣﻬﺎدﻧﺔ أﻫﻞ اﻟﺒﺪع‪...‬‬ ‫ﺑﺎﻟﺘﻤﻴﻴﻊ‪ُ ،‬‬
‫ﱠْ‬
‫ﺑﻌﺪ‪ :-‬ﱠ ْ َ‬
‫اﻟﻄﺮد‪ ،‬واﻹﺳﻘﺎط‪ ،‬واﳍﺠﺮ‪ ،‬واﻻﺳﺘﺌﺼﺎل!‬ ‫ﺟﺰاؤه ‪ُ ْ َ -‬‬
‫ُُ‬ ‫ُ‬
‫وﺳﻴﻜﻮن‬
‫ﻋﺴﻜﺮﻳﺔ؟!‬
‫ﱠ‬ ‫ﺛﻜﻨﺔ‬ ‫أﱂ ْ َ ُ ْ‬
‫ﻧﻘﻞ‪َ ْ ُ :‬‬
‫اﳌﻘﺪﻣﺔ( )ص‪.(٨١‬‬ ‫واﻧﻈﺮ ) ﱢ‬ ‫ُ‬
‫ﺿﺪﻫﺎ؛ ِ ْ‬
‫ﻓﺎﻧﺘﺒﻪ!‬ ‫وأﺿﺪادﻫﺎ‪ّ ِ :‬‬
‫ُ‬ ‫)‪(٢‬‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫اﻟﺒﺨـــﺎري ﰲ ﻛَِﺘـــ ِ‬
‫ﺎب ) ِ‬
‫ً‬ ‫وﻣـــﺴﻠﻢ ‪ْ َ -‬‬
‫أﻳـــﻀﺎ‪-‬‬ ‫اﳉَﻬـــﺎد( َﺣـــﺪﻳﺚ )‪ٌ ْ ُ َ ،(٣٠٣٨‬‬ ‫أﺧﺮﺟـــﻪ ُ َ ِ ﱡ‬
‫)‪ُ َ َ ْ (٣‬‬
‫ِ‬
‫ﺣﺪﻳﺚ )‪.(١٧٣٣‬‬‫َ‬
‫ﻓﺪﻋﻨﻲ ِﻣﻦ َ ِ‬
‫ﺑﻨﻴﺎت ﱠ ِ ِ‬ ‫ََ ِ‬ ‫ِ‬
‫اﻟﻄﺮﻳﻖ!‬ ‫ْ ُ ﱠ‬ ‫ْ‬ ‫ﻟﻴﺲ ِﺑﻪ َ ُ‬
‫ﺧﻔﺎء‬ ‫ﻓﻬﺬا َ ﱡ‬
‫اﳊﻖ َ ْ َ‬ ‫ََ‬ ‫)‪(٤‬‬
‫‪٢٤٩‬‬

‫اﻧﺴﺪت ﰲ َوْﺟِﻬـِﻪ ُ ُ ُ‬
‫ﺳـﺒﻞ‬ ‫اﻟﺸﺪة اﳌَ ْ َ ِ‬
‫ﴩوﻋﺔ)‪ (١‬إِ َذا ْ َ ﱠ ْ‬ ‫ُ‬
‫اﳊﻜﻴﻢ َِإﱃ ﱢ ﱠ ِ‬
‫ِ‬ ‫ﻳﻠﺠﺄ َ ِ ُ‬
‫اﻟﻌﺎﻗﻞ َ ُ‬ ‫وﻗﺪ َ ْ َ ُ‬
‫ََ‬
‫ﻳﺴﺘﻌﻤﻞ ﱢ ﱠ َ ِ‬ ‫ﻓﺤﻴﻨﻬﺎ َ ْ َ ْ ِ ُ‬ ‫وﺳﺒﻞ ﱠ ِ ِ ِ‬ ‫ِ ْ ِ‬
‫اﳊﻜﻤﺔ ﱢ ْ ِ‬
‫ﻳـﺴﻤﺢ ِ َﲠـﺎ ﱠ ْ ُ‬
‫اﻟـﴩع‬ ‫اﻟﺸﺪة ﱠاﻟﺘﻲ َ ْ َ ُ‬ ‫واﻟﺮﻓﻖ‪ْ ُ ُ ُ َ ،‬‬
‫اﻟﺘﻴﺴﲑ؛ َ َ َ‬ ‫َ‬
‫ـﺬا‬ ‫ـﻮن َﺣﻜِـ ً‬
‫ـﻴﲈ ﰲ َﻫـ َ‬ ‫ﻓﻴﻜـ ُ‬ ‫ـﻪ ﰲ ِ ْ‬
‫اﻹﺛـ ِ‬
‫ـﻢ؛ َ ُ‬ ‫ِ‬
‫ﻳﻮﻗﻌـ ُ‬ ‫ـﺎوز َذﻟِـ َ‬
‫ـﻚ َِإﱃ َﻣــﺎ ُ ْ ُ‬ ‫ﻳﺘﺠـ َ ُ‬‫ـﻴﻢ)‪َ ،(٢‬وﻻ َ َ َ‬
‫ِ‬
‫اﳊﻜـ ُ‬‫َ‬
‫وﻋﻨﺪ َ َ ِ‬ ‫ِ‬ ‫ﻋﻠﻴﻪ‪َ ْ ِ -‬‬
‫ﳏﻤﻮدا َ َ ِ‬ ‫ِ‬
‫اﻟﻌﻘﻼء‪.-‬‬‫ﻋﻨﺪ اﷲ ْ َ ُ‬ ‫اﻟﺘﴫف ‪ْ ً ُ ْ َ -‬‬ ‫ﱠ َ ﱡ‬
‫وﻟﻜﻞ َ ٍ ِ‬
‫ِ‬
‫ﻣﻮﺿﻌُﻪ‪.‬‬ ‫َ ُﱢ ْ‬
‫ﳾء َ ْ ُ‬

‫)‪ً ْ َ (١‬‬
‫أﺣﻴﺎﻧﺎ‪...‬‬
‫ﳎﻤﻮع َ َ ِ‬
‫ﻘﺎﺋﻞ ِﰲ » َ ْ ُ ِ‬ ‫اﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎز‪-‬اﻟ َ ِ‬ ‫ﻋﺒﺪ َ ِ‬ ‫ﺳﲈﺣﺔ ُ َ ِ‬ ‫ِ‬
‫ﻓﺘﺎوﻳﻪ« )‪:-(٢٠٤/٣‬‬ ‫َ‬ ‫اﻟﺸﻴﺦ َ ْ‬ ‫أﺳﺘﺎذﻧﺎ ﱠ ْ‬ ‫ورﺣﻢ اﷲُ َ َ َ َ ْ‬ ‫ََ َ‬
‫ﳏﻠﻪ‪ ،‬ﱢ ﱠ ِ‬ ‫ِ‬ ‫اﻟﴩﻳﻌﺔ َ ِ َ ُ‬
‫واﻟﺸﺪة ِﰲ َ َ ﱢ َ‬
‫ﳏﻠﻬﺎ‪:‬‬ ‫ﺑﺎﻟﻠﲔ ِﰲ َ َ ﱢ َ‬ ‫ﺟﺎءت ِ ﱢ ِ‬ ‫اﻟﻜﺎﻣﻠﺔ َ‬ ‫» ﱠ ِ َُ‬
‫ذﻟﻚ‪.‬‬ ‫ﻳﺘﺠﺎﻫﻞ َ ِ‬‫أن َ َ َ َ‬ ‫ﳚﻮز ِ ُ ْ ِ ِ‬
‫ﻟﻠﻤﺴﻠﻢ َ ْ‬ ‫ﻓﻼ َ ُ ُ‬‫َ َ‬
‫ﳏﻞ ﱢ ِ‬
‫اﻟﻠﲔ‪.‬‬ ‫اﻟﺸﺪة ِﰲ َ َ ﱢ‬
‫اﻟﺸﺪة‪َ ،‬وﻻَ ﱢ ﱠ ُ‬ ‫ﳏﻞ ﱢ ﱠ ِ‬ ‫اﻟﻠﲔ ِﰲ َ َ ﱢ‬‫ﻳﻮﺿﻊ ﱢ ُ‬ ‫أﻳﻀﺎ‪ْ َ -‬‬ ‫ﳚﻮز ‪ً ْ َ -‬‬ ‫َوﻻَ َ ُ ُ‬
‫أن ُ َ َ‬
‫ﺟﺎءت ِ ﱢ ﱠ ِ‬
‫ﻓﻘﻂ‪َ ،-‬وﻻَ َ ﱠأﳖﺎ َ َ ْ‬ ‫ﺟﺎءت ِ ﱢ ِ‬ ‫أن ﻳﻨْﺴﺐ ِإﱃ ﱠ ِ ِ‬ ‫وﻻَ ْ ِ‬
‫ﺑﺎﻟـﺸﺪة‬ ‫ﺑﺎﻟﻠﲔ ‪َ َ -‬‬ ‫أﳖﺎ َ َ ْ‬ ‫اﻟﴩﻳﻌﺔ َ ﱠ َ‬‫َ‬ ‫أﻳﻀﺎ‪َ َ ُ ْ َ -‬‬ ‫ﻳﻨﺒﻐﻲ ‪ً ْ َ -‬‬ ‫َ َ َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫وﻣﻜﺎن‪َ ْ ِ َ ،‬‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫وﻟـﺬﻟﻚ‬ ‫ﲨﻴﻊ ُ ﱠ‬
‫اﻷﻣـﺔ؛ َ َ َ‬ ‫وﻹﺻﻼ ِح َ ِ‬ ‫ﻟﻜﻞ َزﻣﺎن َ َ َ‬ ‫ﺻﺎﳊﺔ ُ ﱢ‬ ‫ﻛﺎﻣﻠﺔ َ َ ٌ‬ ‫ﺣﻜﻴﻤﺔ َ َ ٌ‬ ‫ﴍﻳﻌﺔ َ َ ٌ‬ ‫ﻫﻲ َ ِ َ ٌ‬ ‫ﻓﻘﻂ‪-‬؛ َ ْﺑﻞ َ‬ ‫‪ََ-‬‬
‫واﻟﺴﲈﺣﺔ«‪.‬‬
‫ﺑﺎﻟﻌﺪل َ ﱠ َ َ‬ ‫واﺗﺴﻤﺖ ِ َ ْ ِ‬ ‫ﻣﻌﺎ‪ َ ،-‬ﱠ َ َ ْ‬ ‫ﺟﺎءت ِ َ ْ َ ْ ِ‬
‫ْﺑﺎﻷﻣﺮﻳﻦ ‪ً -‬‬ ‫َ َ‬
‫ُْ ُ‬
‫ﻗﻠﺖ‪:‬‬
‫ﻗﻴﻞ ‪ً ِ َ -‬‬
‫ﻗﺪﻳﲈ‪:-‬‬ ‫ﻛﲈ ِ َ‬ ‫َ َُْ‬
‫ﻓﺎﻷﻣﺮ َ َ‬
‫ِ‬
‫اﻟﺴﻴﻒ ِ ُ َ‬ ‫اﻟﻨﺪى ِﰲ ِ‬
‫ﺑﺎﻟﻌﲆ‬ ‫ﻣﻮﺿ ِﻊ ﱠ ْ‬ ‫َْ‬ ‫ووﺿﻊ ﱠ َ‬‫َ َ ْ ُ‬
‫اﻟﻨﺪى‬ ‫اﻟﺴﻴﻒ ِﰲ ِ‬
‫ﻣﻮﺿ ِﻊ ﱠ َ‬ ‫ِ‬ ‫ﻣﴬ َ َ ْ‬ ‫ِ‬
‫َْ‬ ‫ﻛﻮﺿ ِﻊ ﱠ ْ‬ ‫ُ ﱡ‬
‫ﺑﺎﻃﻞ َ ِ ٌ‬
‫ﺑﺎﻃﻞ‪..‬‬ ‫وأﺻﻼ‪ٌ ِ َ :-‬‬‫ً‬ ‫ﻓﺎﲣﺎذ ﱢ ﱠ ِ‬
‫اﻟﺸﺪة َ ْ َ ً‬
‫ﻣﻨﻬﺠﺎ ‪-‬‬ ‫اﻷﻣﺮ؛ َ ﱢ َ ُ‬
‫وﻛﻴﻔﲈ ﻛﺎن ْ ُ‬
‫ﺣﺪ!‬ ‫ﺗﻌﺪ‪ ،‬أو ُ ِ‬
‫ﲡﺎوز َ ّ‬ ‫)‪ (٢‬دون ُﻇﻠﻢ أو َ َ ّ‬
‫ﺗﻌﻮﻳﻞ!!‬
‫أدﻧﻰ َ ْ‬ ‫ﺑﻐﲑ ٍ‬
‫ﻗﺎل وﻗﻴﻞ‪ ،‬وﻣﺎ ﻟﻴﺲ ﻋﻠﻴﻪ ْ َ‬
‫اﳌﻘﺪﻣﺔ( )ص‪.(١١٢‬‬ ‫ُ‬
‫واﻧﻈﺮ‪ ) :‬ﱢ‬
 ‫‪٢٥٠‬‬

‫اﻷﺻـﻞ ﰲ ْ ِ‬ ‫واﳊﻜﻤـﺔ ﱠ ْ ِ ِ‬
‫اﻟﺮﻓﻖ ِ ْ ِ‬ ‫ِ‬
‫دﻋـﻮة‬
‫َ َ‬ ‫واﻟﺘﻴـﺴﲑ! َﻓِﻬـَﻲ َ ْ ُ‬ ‫َ‬ ‫أوﺳﻊ()‪َ (١‬ﻣَﻮاﺿَﻊ ﱢ ْ ِ َ‬
‫وﻣﺎ ) َ ْ َ َ‬
‫َ َ‬
‫اﻟﺮﺳﻞ ‪َ-‬ﻋَﻠْﻴِﻬ ُﻢ ﱠ َ ُ‬
‫اﻟﺼﻼة ﱠ َ ُ‬
‫واﻟﺴﻼم‪.-‬‬ ‫ﱡ ُ ِ‬

‫ﻭ‪‬ﺇِﻥﱠ ﺍﻟﺸ‪‬ﺪ‪‬ﺓﹶ ‪-‬ﺍﻟﱠﺘِﻲ ﻧ‪‬ﺸ‪‬ﺄﹶﺕ‪ ‬ﻫ‪‬ﺬِﻩِ ﺍﻷَﻳ‪‬ﺎﻡ‪ -‬ﻟﹶﻴ‪‬ﺴ‪‬ﺖ‪ ‬ﻣِﻦ ﺍﻟﺴ‪‬ﻠﹶﻔِﻴ‪‬ﺔِ ﰲ ﺷ‪‬ﻲ‪‬ﺀٍ‪.‬‬
‫ﻭﺍﻟﺪ‪‬ﻟِﻴﻞﹸ‪ :‬ﺃﹶﻧ‪‬ﻬ‪‬ﺎ ﺻ‪‬ﺎﺭ‪‬ﺕ‪ ‬ﺳِﻬ‪‬ﺎﻣﺎﹰ ﻣ‪‬ﺴ‪‬ﺪ‪‬ﺩ‪‬ﺓﹰ ﺇِﻟﹶﻰ ﻧ‪‬ﺤ‪‬ﻮﺭِ ﺩ‪‬ﻋ‪‬ﺎﺓِ ﺍﻟﺴ‪‬ﻨ‪‬ﺔِ ‪-‬ﺑِﺤ‪‬ـﻖ‪،-‬‬
‫ﻭ‪‬ﻳ‪‬ﺴ‪‬ﻌ‪‬ﻰ ﺃﹶﻫ‪‬ﻠﹸﻬ‪‬ﺎ ﺇِﻟﹶﻰ ﺇِﺳ‪‬ﻘﹶﺎﻁِ )‪ (٢‬ﻫ‪‬ﺆ‪‬ﻻﺀِ ﺍﻟﺪ‪‬ﻋ‪‬ﺎﺓِ‪ ،‬ﻭ‪‬ﺇِﺑ‪‬ﻌ‪‬ﺎﺩِﻫِﻢ‪ ‬ﻋ‪‬ﻦ ﺳ‪‬ﺎﺣ‪‬ﺔ ﺍﻟـﺪ‪‬ﻋ‪‬ﻮ‪‬ﺓِ؛‬
‫ﺑِﺤ‪‬ﺠ‪‬ﺔِ ﺃﻧ‪‬ﻬ‪‬ﻢ‪ ‬ﻣ‪‬ﻤ‪‬ﻴ‪‬ﻌ‪‬ﻮﻥﹶ)‪!(٣‬‬
‫اﻟﻜﻼم ُ‬
‫ﺑﺎﳌﻴﻮﻋﺔ‪ ،‬أو اﻟﺘﻤﻴﻴﻊ‪ ،‬أو اﻟﺘﻬﺎون!!‬ ‫ِ‬ ‫واﲥﺎم ِ‬
‫ﻗﺎﺋﻞ ﻫﺬا‬ ‫اﳌﱰﺑﺺ!‪ -‬ﱢ َ‬‫اﳌﺘﺼﻴﺪ ﱢ ُ‬
‫ﱢ‬ ‫)‪ (١‬ﱠ َ‬
‫إﻳﺎك ‪ -‬ﱡأﳞﺎ‬
‫وﲪـﻞ ِ‬ ‫أﻧﻪ ِﻣﻦ ﱡ‬
‫ﻛﻼﻣـﻪ‬ ‫اﻟﻈـﻦ ﺑـﻪ‪ِ ْ َ ،‬‬
‫ﱢ‬ ‫اﻷﻓﻴﺢ!( ‪-‬ذاك!‪-‬؛ دون ﲢﺴﲔ‬‫اﻟﺪﻋﺎة إﱃ )اﳌﻨﻬﺞ اﻟﻮاﺳﻊ َ ْ َ‬ ‫أو ﱠ ُ‬
‫ِ‬
‫وﺟﻮﻫﻪ‪...‬‬ ‫ِ‬
‫أﻓﻀﻞ ُ‬ ‫ﻋﲆ‬
‫ﻓﻌﻠﺖ؛ ﻓﺄﻧﺖ ﻣﺮﻳﺾ‪..‬و ُ َ‬
‫ﺣﺎﻟﻚ ﰲ اﳊﻀﻴﺾ!!‬ ‫ﻓﺈن َ َ ْ َ‬
‫‪ْ ...‬‬
‫ُ َ‬
‫وداؤك اﻟﺘﺤﺮﻳﺾ؛ ﺑﲈ ُ َ‬
‫ﻧﻔﺴﻚ ﺑﻪ َﺗﻔﻴﺾ!‬
‫وﺧﻠﻖ ﺑﻐﻴﺾ‪..‬‬ ‫ﻫﻼك ﻋﺮﻳﺾ‪ٌ ُ ُ ،‬‬ ‫ٌ‬ ‫وﻫﻮ‬
‫ِ‬ ‫ﺑﻌﺾ ِ ْ ِ‬ ‫ِ‬ ‫ِ‬
‫إﺧﻮاﻧﻨﺎ )!( ُدﻋﺎة ﱠ َ ﱠ‬
‫اﻟﺴﻠﻔﻴﺔ!‬ ‫َ‬ ‫وﻳﲈرﺳﻬﺎ ‪-‬وﻟﻸﺳﻒ‪ُ ْ َ -‬‬ ‫ﺟﻠﻴﺔ‪-‬؛ ُ ِ ُ‬ ‫اﻟﺒﻠﻴﺔ ‪ َ -‬ﱠ‬‫)‪ُ (٢‬ﻫﻨﺎ َ ﱠ‬
‫وﻗﺒﺎﺣﺘﻪ َ ِ ﱠ‬
‫اﻟﻐﺒﻴﺔ!‬ ‫وﻟﻴﱰﻛﻮا ُ ُ ﱠ‬
‫اﻟﻐﻠﻮ‪ُ َ َ َ َ ،‬‬ ‫اﳊﻖ ‪ ُ ِ -‬ﱢ ﱠ‬
‫ﺑﺎﻟﻜﻠﻴﺔ‪ُ ُ ْ َ ْ َ ،-‬‬ ‫ﻓﻠﲑﺟﻌﻮا ِ َإﱃ َ ﱢ‬‫ََْْ ِ ُ‬
‫ﻟﻠـﻪ‪ِ ِ ْ ِ -‬‬ ‫ﻣﺸﻔﻖ ‪-‬وا ِ‬ ‫َ ِ َ ِ‬
‫ﻃﻮﻳﺔ‪...‬‬‫وﺣﺴﻦ ﱠ‬ ‫ﺑﺼﺪق ﱠﻧﻴﺔ‪ُ ،‬‬ ‫ﻧﺼﻴﺤﺔ ُ ْ ٍ َ‬ ‫َ‬
‫اﻻﺟﺘﻬﺎدﻳـﺔ( ِﰲ َ َ ِ‬‫ِ ِ‬ ‫ﺑـﺴﺒﺐ ُﳐ َ َ ِ َ‬
‫اﻟـﺒﻌﺾ!(‪ِ َ َ ِ -‬‬ ‫ِ‬ ‫)‪ِ ِ (٣‬‬
‫ﻋـﺪم‬ ‫ﱠ‬ ‫ﺎﻟﻔﺘﻨـﺎ ) ْ‬ ‫ﻣـﻦ ) َ ْ ِ‬‫اﻟﻴﻮم!‪َ -‬‬ ‫ﻧﺮﻣﻰ ِ َﲠﺎ ‪ْ َ -‬‬ ‫وﻫﻲ ﱠاﻟﺘﻲ ُ ْ َ‬ ‫َ َ‬
‫ِ‬ ‫اﻷﻋﻴﺎن ‪ِ-‬ﻣﻦ )أﻫﻞ ﱡ ﱠ‬
‫ﻣﺒﺘﺪﻋﺔ!!‬
‫ًﳖﻢ ُ ْ َ َ‬ ‫اﻟﺴﻨﺔ( اﳌﻮاﻗﻌﲔ ﻟﺒﻌﺾ اﳋﻄﺄ‪ ،‬أو اﻟﺒﺪﻋﺔ‪َ ِ -‬ﺑﺄ ﱠ ُ‬ ‫ﺑﻌﺾ َ ْ َ ِ‬ ‫ﻋﲆ َ ْ ِ‬ ‫ُ ْ ِ‬
‫اﳊﻜﻢ َ َ‬
‫ِ‬ ‫ِ‬ ‫ﺑﺎﻟﺴﻼﻣﺔ‪ِ ِ ْ َ ،‬‬
‫ِ‬ ‫ِ‬
‫ﺑﺎﻟﻌﻔﻮ‪!-‬‬ ‫واﺣﺘﲈل اﳋﻄﺄ ‪ْ َ َ -‬‬
‫وﻟﻮ‬ ‫َ‬ ‫اﻟﺮﺿﺎ ﱠ‬ ‫أﺣﻴﺎﻧﺎ‪-‬؛ ﻓﻤﻦ ﺑﺎب ﱢ‬ ‫ً‬ ‫ﻧﻔﻌﻞ ذﻟﻚ ‪-‬‬ ‫وإذ َ ْ َ ُ‬‫ْ‬
‫ِ‬ ‫اﻻﺧﺘﻼف َ ْ َ‬ ‫ﺳﻌﺪ ‪َ -‬‬ ‫اﻟﻠﻴﺚ ﺑﻦ ٍ‬ ‫ِ‬
‫ﺑﺎﻷﺣﻮط« ‪-‬ﻛﲈ ﰲ‬ ‫َ‬ ‫أﺧﺬﻧﺎ ﻓﻴﻪ‬ ‫ُ‬ ‫اﻟﻘﺎﺋﻞ‪» :-‬إذا ﺟﺎء‬ ‫َ َ‬ ‫اﻹﻣﺎم‬
‫َ‬ ‫ورﺣﻢ اﷲُ‬
‫َ‬
‫»ﺟﺎﻣﻊ ﺑﻴﺎن اﻟﻌﻠﻢ« )‪.-(١٦٩٦‬‬
‫أﺣﻮط ِﻣﻦ َ َﻓﺮﻃﺎت اﻷﻗـﺪام« ‪-‬ﻛـﲈ ﰲ »أدب اﳌﻔﺘـﻲ واﳌـﺴﺘﻔﺘﻲ« )‪(١٢/١‬‬
‫اﻟﺘﻮﻗﻲ َ ْ َ ُ‬ ‫ُ‬
‫اﺳﺘﻌﲈل َ َ ﱢ‬ ‫و»‬
‫=‬ ‫اﻟﺼﻼح‪.-‬‬ ‫‪ِ -‬‬
‫ﻻﺑﻦ ﱠ‬
‫‪٢٥١‬‬

‫ﻭ‪‬ﻫِﻲ‪ ‬ﺣ‪‬ﺠ‪‬ﺔﹲ ﺇِﺑ‪‬ﻠِﻴﺴِﻴ‪‬ﺔﹲ ﻛﹶﺎﺫِﺑ‪‬ﺔﹲ ﻇﹶﺎﻟِﻤ‪‬ﺔﹲ!‬

‫ﻓﹶﺼ‪‬ﺎﺭ‪‬ﻭﺍ ‪-‬ﺑِﻬﺬﹶﺍ ﺍﻷُﺳ‪‬ﻠﹸﻮﺏِ‪ -‬ﺃﹶﻛﹾﺒ‪‬ﺮ‪ ‬ﻋ‪‬ﻮ‪‬ﻥٍ ﻟِﺨ‪‬ﺼ‪‬ﻮﻡِ ﺍﻟﺴ‪‬ﻨ‪‬ﺔِ ﻭﺃﹶﻫ‪‬ﻠِﻬ‪‬ـﺎ‪ ،‬ﻋ‪‬ﻠﹶـﻰ‬
‫ﺍﻟﺴ‪‬ﻠﹶﻔِﻴ‪‬ﺔِ ﻭ‪‬ﺃﹶﻫ‪‬ﻠِﻬ‪‬ﺎ)‪.(١‬‬
‫اﻟﺮاﺟﺢ؛ ﻓﻜﻴﻒ إذا َ َ َ‬
‫ﻇﻬﺮ اﻟﺮاﺟ ُﺢ‪ ُ ،‬ﱠ‬
‫ﺛـﻢ‬ ‫ُ‬ ‫اﳊﺠﺞ‪ ،‬وﱂ ﻳﻈﻬﺮ‬ ‫اﻟﻨﺼﺎن ُ َ ﱠ َ ِ‬
‫ﻳﻨﺰﻻن ﻓﻴﲈ إذا ﺗﺴﺎوت ُ َ ِ‬ ‫وﻫﺬان ﱠ ِ‬
‫ِ‬ ‫=‬
‫ِ‬
‫ﺑﻨﻘﻴﻀﻪ!!؟؟‬ ‫ﺻﺎﺣﺒﻪ‬
‫ُُ‬ ‫ُِْ َ‬
‫أﻟﺰم‬
‫اﻟﻠﻬﻔـﺎن« )‪،(١٦٢/١‬‬ ‫ﺣﻮل )اﻻﺣﺘﻴـﺎط( ﰲ »زاد اﳌﻌـﺎد« )‪ ،(١٩٦/٢‬و»إﻏﺎﺛـﺔ ﱠ‬ ‫ﻓﻮاﺋﺪ َ‬ ‫َ‬ ‫ُ‬
‫واﻧﻈﺮ‬
‫و»اﻟﺮوح« )ص‪.(٢٥٦‬‬
‫ﺗﻘﺪم )ص‪.(٩٤‬‬ ‫ََ ِ ْ‬
‫وﻗﺎرن ِ َﺑﲈ َ َ ﱠ َ‬
‫ِ‬ ‫ذاك ُ ُ ِ‬
‫اﻟﺴﺪاد ُ ُ ّ‬
‫واﻟﻌﻠﻮ؟!‬ ‫اﻟﺴﻠﻒ ذي ﱠ‬ ‫ْﻬﺞ ﱠ َ‬ ‫ﻣﻦ َﻣﻨ َ ِ‬ ‫اﻟﻐﻠﻮ‪ْ :‬‬ ‫ّ‬ ‫ﻓﺄﻳﻦ َ‬‫َ َْ َ‬
‫اﻟﺴﻠﻒ ِﰲ َ ٍ‬ ‫ْﻬﺞ َ ِ‬ ‫ِ‬ ‫وﺗﺎﻟﻠـﻪ‪ِ ِ ،‬‬ ‫ﻟﻠـﻪ‪ِ َ ،‬‬ ‫وا ِ‬
‫ﳾء‪.‬‬ ‫ْ‬ ‫ﻣﻦ َﻣﻨ َ ِ ﱠ‬ ‫ﻟﻴﺲ ذاك ْ‬ ‫وﺑﺎﻟﻠـﻪ‪َ ْ َ :‬‬ ‫َ‬ ‫َ‬ ‫َ‬
‫وﻗـﻊ ِﰲ‬ ‫ﻷﺣﺪ ِﰲ ُ ْ ِ‬‫ٍ‬ ‫ِ‬ ‫ٍ‬ ‫ِ‬
‫ﻋﲆ ُﺳـﻨ ﱟﱢﻲ َ َ َ‬
‫اﳊﻜﻢ َ َ‬ ‫أﺣﺪ َ َ‬ ‫ﳐﺎﻟﻔﺔ َ َ‬
‫أن ُ َ َ َ‬ ‫ﴍﻋﻴﺔ َ ﱠ‬
‫ﱠ‬ ‫ﻋﻠﻤﻴﺔ‪ ،‬أو ُ ﱠ ٌ‬
‫ﺣﺠﺔ‬ ‫ﱠ‬ ‫ْﺪه َ ﱢ َ ٌ‬
‫ﺑﻴﻨﺔ‬ ‫ﻛﺎن ﻋﻨ َ ُ‬ ‫وﻣﻦ َ َ‬ ‫َ َ ْ‬
‫ﻣﻨﻘﺎدون‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫وﻧﺤﻦ ْ َ ﱢ‬
‫ﻟﻠﺤﻖ ُ ْ‬ ‫ِ‬ ‫ﻳﺒﺪع!! ْ ْ‬ ‫أﻧﻪ ‪ِ-‬ﺑﺬا‪ َ ُ -‬ﱠ‬ ‫ِْ ٍَ‬
‫وﻷﻧﻮاره ُ ُ‬ ‫ﻣﺬﻋﻨُﻮن‪،‬‬ ‫ﻓﻠﻴﺄﺗﻨﺎ ﲠﺎ؛ َ َ ْ ُ‬ ‫ﺑﺪﻋﺔ‪ :‬ﱠ ُ‬
‫وﻣﻼﺋﻜﺘﻪ ﻳﺸﻬﺪون‪...‬‬ ‫ُُ‬ ‫ﻳﺸﻬﺪ‪،-‬‬ ‫ﻋﺪاوة ‪َ -‬واﷲُ َ ْ َ‬ ‫اﳊﻖ َ َ َ‬ ‫وﺑﲔ َ ﱢ‬ ‫ﺑﻴﻨﻨﺎ َ َ ْ َ‬ ‫َ َْ َ‬
‫وﻟﻴﺲ َ ْ َ‬
‫اﻟﻌﺠﺐ!‬ ‫ﻓﻴﻬﺎ َ ْ َ ُ‬
‫أﻋﺠﺐ َ َ ِ‬ ‫اﻟﺴﻼﻣﺔ ِ َ‬
‫ﺑﻞ ﱠ َ َ ُ‬ ‫ﺠﺐ َ ِ‬ ‫ِ‬
‫اﻟﺒﻠﻴـﺔ ِﰲ َ ﱠأﻳﺎﻣﻨـﺎ َﻋـ َ ُ‬ ‫َْﻟﻴـ َﺲ َ ِ ﱠ ُ‬
‫اﻟﻨـﺎس‬ ‫ﻳﻘـﻮل‪) :‬ﻻ ُ‬ ‫ُ‬ ‫ُ‬ ‫ِ‬ ‫اﻹﻣﺎم أﺑﻮ ِ‬
‫ﻳـﺰال ﱠ ُ‬ ‫ﺣﻴـﺚ‬ ‫رﲪﻪ اﷲُ‪-‬ﺗﻌﺎﱃ‪-‬‬ ‫ﺑﻦ اﻟﻌﻼء ‪ُ -‬‬ ‫ﻋﻤﺮو ُ‬ ‫ُ‬ ‫أﺣﺴﻦ‬
‫َ‬ ‫»وﻟﻘﺪ‬
‫اﳌﻮرد ﰲ ﻋﻤﻞ اﳌﻮﻟﺪ« )ص‪-٢٦‬ﺑﺘﺤﻘﻴﻘﻲ(‪.-‬‬ ‫اﻟﻌﺠﺐ!!(« ‪-‬ﻛﲈ ﰲ رﺳﺎﻟﺔ » َ ْ ِ‬ ‫ﺗﻌﺠﺐ ِﻣﻦ َ َ ِ‬ ‫ﺑﺨﲑ ﻣﺎ ُ ُ ﱢ َ‬ ‫ٍ‬
‫)ﺗﻨﺒﻴﻪ(‪:‬‬
‫ﻣﻜﺘﺒـﺔ اﳌﻌـﺎرف ‪-‬ﰲ اﻟﺮﻳـﺎض‪َ -‬ﺳـﻨ ََﺔ )‪١٤٠٧‬ﻫــ( ‪-‬ﻗﺒـﻞ ﻧﺤـﻮ ِﻣـﻦ‬
‫ُ‬ ‫َ‬
‫اﻟﺮﺳـﺎﻟﺔ‪:‬‬ ‫ﻧﴩت ﻫـﺬه‬
‫َََ ْ‬
‫ﻋﴩﻳﻦ ً‬
‫ﻋﺎﻣﺎ‪.-‬‬
‫اﻟﺒﺤﻮث‬ ‫ِ‬ ‫ﻧﻔﺴﻪ‪) -‬ﺳﻨﺔ‪١٤٢١‬ﻫـ( ‪ُ ِ -‬‬‫ﻧﴩﻫﺎ ‪-‬ﻗﺒﻞ ﺳﻨﻮات‪ -‬ﺑﺘﺤﻘﻴﻘﻲ ِ ِ‬
‫رﺋﺎﺳﺔ إدارات ُ‬ ‫أﻋﺎدت َ ْ َ‬
‫ْ‬ ‫ﺛﻢ‬
‫اﻟﻨﺒـﻮي« )‪- (١٤-٥/١‬‬
‫ّ‬ ‫اﻟﻌﻠﻤﻴﺔ‪ ،‬واﻹﻓﺘﺎء ‪-‬ﰲ اﻟﺮﻳﺎض‪ -‬ﺿﻤﻦ »رﺳﺎﺋﻞ ﰲ ُﺣﻜﻢ اﻻﺣﺘﻔﺎل ﺑﺎﳌﻮﻟﺪ‬
‫واﳊﻤﺪ ﷲ‪.-‬‬
‫ُ‬ ‫ٍ‬
‫رﺳﺎﻟﺔ ﻓﻴﻪ‪-‬‬ ‫وﻛﺎﻧﺖ َ‬
‫أول‬
‫ﻓﺠﺰاﻫﻢ اﷲُ ً‬
‫ﺧﲑا‪.‬‬ ‫ُ‬
‫ِ‬ ‫َﻮات َ ْ ٍ ِ‬
‫ﺑﻌﺪ ﺳﻨ ٍ‬ ‫)‪ َ (١‬ﱠ ِ ُ‬
‫ﲬﺲ َﻛﺎﻣﻼت! ‪-‬ﻣﻦ ﻛﺘﺎﺑﺔ ﻫﺬه )اﻟﻨﺼﻴﺤﺔ(‪ َ َ َ -‬ﱠ ُ‬
‫ﻳﺘﻜـﺮر)!(؛‬ ‫اﻟﻴﻮم‪َ َ ْ َ -‬‬
‫واﻟﺘﺎرﻳﺦ ‪ْ َ -‬‬
‫=‬ ‫ﻳﺘﻬﻤﻮﻧﻨﺎ ِ ﱠ ْ ِ‬
‫ﺑﺎﻟﺘﻤﻴﻴﻊ!‬ ‫َﻓﻬﺎ ﻫﻢ ُ َ ِ‬
‫أوﻻء َ ﱠ ِ ُ َ‬ ‫َ ُ‬
 ‫‪٢٥٢‬‬

‫ﻓﹶﺎﻧ‪‬ﺘ‪‬ﺒِﻪ‪ ‬ﻟﻸَﻻﻋﻴﺐِ ﻭ‪‬ﺍﳌﹶﻜﹶﺎﻳِﺪِ ﻭﺍﻟﺪ‪‬ﺳ‪‬ﺎﺋِﺲِ ﺍﻟﱠﺘِﻲ ﻳ‪‬ﺴ‪‬ﺘ‪‬ﺨ‪‬ﺪِﻣ‪‬ﻬ‪‬ﺎ ﺧ‪‬ﺼ‪‬ﻮﻡ‪ ‬ﺍﻟﺴ‪‬ﻨ‪‬ﺔِ ‪-‬ﻭ‪‬ﻻ‬

‫ﺳِﻴ‪‬ﻤ‪‬ﺎ ﰲ ﻫ‪‬ﺬﹶﺍ ﺍﻟﻌ‪‬ﺼ‪‬ﺮِ‪.-‬‬
‫*****‬

‫ﻟﻠﺤﺸﺪ ﱠ ِ‬ ‫ذﻟﻚ ِ ْ‬
‫ﻳﺴﺘﻐﻠﻮن َ ِ َ‬
‫اﻷﻫﻮاء َ ْ َ ِ ﱡ َ‬
‫وأﻫﻞ َ ِ‬
‫واﻟﺘﺠﻤﻴﻊ!!‬
‫ْ‬ ‫ََْ ُ ْ َ‬ ‫=‬
‫وﺟﺮم ﺷﻨﻴﻊ‪...‬‬ ‫ِ‬
‫ﺑﻼء ﻓﻈﻴﻊ‪ٌ ْ ُ ،‬‬
‫ورب اﻟﻜﻌﺒﺔ‪ٌ -‬‬ ‫وﻫﺬا ‪ -‬ﱢ‬
‫‪٢٥٣‬‬

‫‪ ‬‬
‫اﻘ‬ ‫ﺣ‬

‫ٍ‬ ‫اﻟﻐﲑ ِ َ ْ ِ‬ ‫ﻗﺒﻮل َ ْ ِ‬

‫ﻗﻮل َ ْ ِ‬
‫ﺣﺠﺔ‪.‬‬
‫ﺑﻐﲑ ُ ﱠ‬ ‫ﻓﻬﻮ‪ُ ُ َ :‬‬ ‫َ ﱠأﻣﺎ َ ْ ِ ُ ُ‬
‫ﺗﻌﺮﻳﻔﻪ؛ َ ُ َ‬
‫اﻫ ِ‬
‫ﺐ؛‬ ‫اﻟﻌَﻘِﺎﺋـِﺪ َ‬
‫واﳌـَﺬ ِ‬ ‫ِ‬ ‫اﻟﺬي ُﻳﻨْﻜُِﺮُه ِ‬
‫اﻹْﺳَﻼُم َوُﻋَﻠـَﲈ ُؤُه َ َ‬
‫ﻋـﲆ ُﻣَﺘَﻌـ ﱢﺼَﺒﺔ َ‬
‫وﻫﺬا ﻫﻮ ﱠ ِ‬
‫ُ َ‬ ‫َ‬
‫اﻟﺴﻨﱠِﺔ‪.‬‬
‫ﺎب َو ﱡ‬‫ﻮص اﻟﻜَِﺘ ِ‬‫ﻋﲆ ُﻧ ُﺼ ِ‬ ‫ﻮن َأْﻗَﻮَال َ ِ‬
‫اﻟﺮﺟﺎل َ َ‬‫ﱢ‬ ‫ﱠ َ‬
‫ِ‬
‫اﻟﺬﻳﻦ ُﻳَﻘﱢﺪُﻣ َ‬
‫اﻟﻨﺎس ﱢاﺗﺒﺎع اﻷَْﻧﺒِﻴ ِ‬ ‫اﻟﺴﱠﻨِﺔ َ ﱠ‬ ‫ﻣﺘﻤﺴﻚ ِ ِ َ ِ‬
‫ٍ‬
‫ﺎء‪،‬‬ ‫َ‬ ‫ﻋﲆ ﱠ ِ َ َ‬ ‫أن اﷲَ َ ْ َ َ‬
‫أوﺟﺐ َ َ‬ ‫ﺑﺎﻟﻜﺘﺎب َو ﱡ‬ ‫وﻳﻌﻠﻢ ُ ﱡ‬
‫ﻛﻞ ُ َ َ ﱢ‬ ‫ََ َْ ُ‬
‫ﻛﺜـﲑة ِﻣـﻦ‬
‫ﻧـﺼﻮص َ ِ ٍ‬
‫َ‬ ‫ٍ‬ ‫ﱠٍ‬
‫وﺳـﻨﺔ ‪-‬ﰲ ُ ُ‬ ‫ﺑـﻪ ِﻣـﻦ ﻛَِﺘـ ٍ‬
‫ﺎب َ ُ‬
‫واﺗﺒﺎع ﻣﺎ ﺟﺎء ِ ِ‬
‫ﳏﻤﺪ ﷺ‪ ،‬ﱢ َ َ َ َ َ‬
‫واﺗﺒﺎع ُ َ ٍ‬
‫ﱢَ َ ﱠ‬
‫اﻟﺴﱠﻨِﺔ‪.-‬‬ ‫ُْ ِ‬
‫اﻟﻘﺮآن َو ﱡ‬
‫ﻣﻨﻬﺎ‪:‬‬

‫َﻗــْﻮُﻟُﻪ ‪َ -‬‬
‫ﺗﻌـــَﺎﱃ‪(; : 9 8 7 6 5 4 3 2 1) :-‬‬
‫]اﻷﻋﺮاف‪.[٣:‬‬

‫وﻗـَﺎل ‪ُ َ َ ْ ُ -‬‬
‫ﺳﺒﺤﺎﻧﻪ‪R Q P O N M L K J) :-‬‬ ‫ََ‬
‫‪] (VU T S‬اﻷﻧﻌﺎم‪.[١٥٣:‬‬
 ‫‪٢٥٤‬‬

‫ََ َ‬
‫وﻗﺎل ‪َ-‬ﺗَﻌَﺎﱃ‪] (D C B A) :-‬آل ﻋﻤﺮان‪.[١٠٣:‬‬

‫ﺗﺒﻄﻞ ﱠ ْ ِ َ‬
‫اﻟﺘﻘﻠﻴﺪ‪ َ ُ َ ،‬ﱢ ُ ُ‬
‫وﲢﺮﻣﻪ‪.‬‬ ‫ﻛﻠﻬﺎ‪ُ ِ ْ ُ -‬‬
‫اﻟﻨﺼﻮص ‪ ُ -‬ﱡ َ‬
‫ِِ‬
‫َﻓَﻬﺬه ﱡ ُ ُ‬
‫ِ‬
‫ذم َُ ﱢ َ‬
‫اﳌﻘﻠﺪﻳﻦ‪+ * ) ( ' & % $ # " !) :-‬‬ ‫ََ َ‬
‫وﻗﺎل ‪َ-‬ﺗَﻌَﺎﱃ‪ -‬ﰲ َ ﱢ‬
‫‪] (76543210/.-,‬اﻟﺒﻘﺮة‪.[١٧٠:‬‬

‫ََ َ‬
‫وﻗﺎل ‪َ-‬ﺗَﻌَﺎﱃ‪. - , + * ) ( ' & % $ # " !) :-‬‬
‫اﻟﺰﺧﺮف‪.[٢٣:‬‬
‫‪ ] (5 4 3 2 1 0 /‬ﱡ ُ‬
‫ِ‬ ‫ِ‬ ‫أﺋﻤﺔ اﻟﺴﻨﱠِﺔ ِ َ ِ ِ ِ‬ ‫وﻗﺪ َ َ ﱠ ِ‬
‫ﻋـﲆ َ ْ ِ ِ‬
‫ﲢـﺮﻳﻢ‬ ‫اﻵﻳـﺎت ‪َ ِ َ َ َ -‬‬
‫وﻧﻈﺎﺋﺮﻫـﺎ‪َ َ -‬‬ ‫واﻹﺳـﻼم ِ َﲠـﺬه َ‬
‫ْ‬ ‫اﺳﺘﺪل َ ﱠ ُ ﱡ‬‫ََ ْ‬
‫ﻛﺎن ِﻣـﻦ َأْﻫـِﻞ‬
‫ﺳﻮاء َ َ‬ ‫ﺎب و ِ‬ ‫ِ‬
‫ﻧﺼﻮص اﻟﻜَﺘ ِ َ ﱡ‬
‫اﻟﺴﱠﻨﺔ ‪ٌ َ َ -‬‬ ‫أن َ ْ َ َ‬
‫ﻳﻔﻬﻢ ُ ُ َ‬
‫ِ‬
‫ﻳﺴﺘﻄﻴﻊ َ ْ‬ ‫ﱠِْ ِ‬
‫اﻟﺘﻘﻠﻴﺪ َ َ‬
‫ﻋﲆ َﻣﻦ َ ْ َ ُ‬
‫اﻻﺟﺘﻬﺎد‪َ ،‬أو ِﻣﻦ َأْﻫِﻞ ﱢ َ ِ‬
‫اﻻﺗﺒﺎع‪.-‬‬ ‫ِ ِ‬
‫ْ َ‬

‫اﻟﺴﱠﻨِﺔ‪ َ َ ،‬ﱠ‬
‫وأن‬ ‫اﳊﻖ ِﻣﻦ اﻟﻜَِﺘ ِ‬
‫ﺎب َو ﱡ‬ ‫إدراك َ ﱢ‬‫ﻟﻠﻌﺎﺟﺰ ﻋﻦ ِ ِ‬
‫ﳚﻮز ْ َ ِ ِ َ ْ َ‬
‫اﻟﺘﻘﻠﻴﺪ ِ ﱠإﻧﲈ َ ُ ِ‬
‫أن ﱠ ْ َ َ ُ‬
‫ِ‬ ‫وﻗﺮروا َ ﱠ‬
‫َ َﱠ ُ‬
‫وإﻧﲈ َ ُ ِ‬ ‫اﻟﺘﻘﻠﻴﺪ َ َ َ ِ‬
‫ﱠِْ َ‬
‫ﻟﻠﻤﻀﻄﺮ َ ْ ُ‬
‫أﻛﻠَﻬﺎ‪.‬‬ ‫ﳚﻮز ْ ُ ْ َ ﱢ‬‫ﺣﺮام‪ ِ َ ،‬ﱠ َ ُ‬ ‫ﻛﺎﳌﻴﺘﺔ)‪(١‬؛ َ ْ ُ َ‬
‫أﺻﻠﻬﺎ َ َ ٌ‬ ‫ْ‬

‫اﻟﻨـﺎس َأن ُ َ ﱢ ُ ُ ْ‬
‫ﻳﻘﻠـﺪوﻫﻢ‪،‬‬ ‫ﻋـﲆ ﱠ ِ‬ ‫ﺣﺮﻣﻮا َ َ‬ ‫أﺋﻤﺔ ِ ْ ِ‬
‫اﻹﺳﻼم َ ﱠ ُ‬ ‫أن َ ِ ﱠ َ‬ ‫ﻛﻞ ِذي َ َ‬
‫ﻧﻈﺮ‪ َ :‬ﱠ‬ ‫ََ ْ ِ‬
‫ﻋﻠﻢ ُ ﱡ‬
‫وﻟﻘﺪ َ َ‬ ‫َ‬
‫ﺑﻘﻮﱄ ﺣﱠﺘﻰ َ ِ‬ ‫ﳚﻮز ﻷََﺣٍﺪ َأن َ ْ ُ َ‬ ‫وأن ِﻣﻨُْﻬ ْﻢ َﻣﻦ َ ُ ُ‬
‫أﻳﻦ َ َ ْ ُ‬
‫أﺧﺬت‪.‬‬ ‫ﻳﺄﺧﺬ ِ َ ْ ِ َ َ ْ َ‬
‫ﻳﻌﻠﻢ ﻣﻦ َ ْ َ‬ ‫ﻳﻘﻮل‪ :‬ﻻ َ ُ ُ‬ ‫ََ ﱠ‬

‫ﻓﺎﴐﺑﻮا ِ َ ْ ِ‬ ‫ِ‬ ‫ِ‬

‫اﻟﺸﺎﻓﻌﻲ‪» :‬إَِذا َ َ‬ ‫ﻳﻘﻮل ِ‬
‫ﺑﻘـﻮﱄ‬ ‫رﺳﻮل اﷲ ﷺ؛ َ ْ ِ ُ‬ ‫ﻗﻮﱄ َ ْ َ‬
‫ﻗﻮل َ ُ‬ ‫ﺧﺎﻟﻒ َ ْ ِ‬ ‫ﺎم ﱠ ﱡ‬ ‫اﻹَﻣ ُ‬ ‫َُ ُ‬
‫ﺮض َ ِ ِ‬
‫اﳊﺎﺋﻂ!«‪.‬‬ ‫ُﻋ ْ َ‬

‫اﻟﻘﻴﻢ ﰲ »إﻋﻼم ﱢ‬
‫اﳌﻮﻗﻌﲔ« )‪.(٣٤٤/٢‬‬ ‫اﺑﻦ ﱢ‬‫)‪ (١‬ﻛﲈ ﻗﺎل ُ‬
‫‪٢٥٥‬‬

‫وﺧـﺬ ِﻣـﻦ‬ ‫ِ‬ ‫ﺗﻘﻠﺪ َ ِ ً‬

‫ﻣﺎﻟﻜﺎ‪َ ،‬وﻻ َ ْ َ ﱠ‬
‫اﻷوزاﻋﻲ‪ْ ُ َ ،‬‬ ‫ﲪﺪ‪» :‬ﻻ ُ َ ﱢ ْ ِ‬
‫ﺗﻘﻠﺪﲏ‪َ ،‬وﻻ ُ َ ﱢ ْ‬ ‫ﺎم َأ ْ َ‬ ‫وﻳﻘﻮل ِ‬
‫اﻹَﻣ ُ‬ ‫ََُ ُ‬
‫َﺣْﻴ ُﺚ َ َ ُ‬
‫أﺧﺬوا«‪.‬‬
‫ﺎم ِ ٍ‬ ‫اﳌﻨـﺴﻮﺑﺔ )‪َِ (١‬إﱃ ِ‬
‫اﳌﻌﺮوﻓﺔ َ ْ ُ َ َ‬ ‫اﻟﻘﺎ ِ َ َ‬
‫ﻋﺪة َ ْ ُ َ َ‬ ‫اﻟﺴﻨﱠِﺔ‪َ -‬‬ ‫ﻋﻠﲈؤﻧﺎ ‪ ِ َ -‬ﱠ ُ‬
‫وﻗﺮر ُ َ َ ُ َ‬
‫اﻹَﻣـ ِ َ‬
‫ﻣﺎﻟـﻚ‪:‬‬ ‫أﺋﻤﺔ ﱡ‬ ‫َ َﱠ َ‬
‫وﻳﺮد؛ ِﱠإﻻ َ ُ َ‬ ‫ﻳﺆﺧﺬ ِﻣﻦ َ ِ ِ‬
‫رﺳﻮل اﷲ ﷺ«‪.‬‬ ‫ﻗﻮﻟﻪ َ ُ َ ﱡ‬ ‫ﻛﻞ ُ ْ َ ُ ْ ْ‬ ‫»ُﱞ‬
‫ﺑﻄﻞ ﳖﺮ ِ‬
‫ﳖﺮ اﷲ َ َ َ َ ْ ُ َ ْ‬
‫ﻣﻌﻘﻞ«)‪.(٢‬‬ ‫وﻗﺎﻟﻮا‪» :‬إِ َذا َ َ‬
‫ﺟﺎء َ ْ ُ‬ ‫ََ ُ‬
‫ﳏﺎرﺑﺔ ِ ﱠ ْ ِ ِ‬
‫ﻟﻠﺘﻘﻠﻴﺪ‪.‬‬ ‫ذﻟﻚ ‪ِ-‬ﻣْﻨُﻬ ْﻢ‪ً َ َ َ ُ -‬‬
‫ﻛﻞ َ ِ َ‬
‫ُﱡ‬

‫ـﻪ إَِﻟْﻴ ـِﻪ‬

‫وﺟـ َ‬ ‫ـﺐ َﻋــﻦ ﺳـ َ ٍ‬
‫ـﺆال ُ ﱢ‬ ‫ُ‬ ‫ـﻮ ُ ِ‬
‫ﳚﻴـ ُ‬ ‫وﻫـ َ‬
‫ـﺔ ‪ُ َ -‬‬
‫ِ‬
‫ﺗﻴﻤﻴـ َ‬
‫ـﻦ َ ْ ﱠ‬ ‫ـﺎل َﺷـ ْـﻴ ُﺦ ِ ْ‬
‫اﻹﺳـ ِ‬
‫ـﻼم ْاﺑـ ُ‬ ‫وﻗـ َ‬
‫ََ‬
‫ﺣﻮل ﱠ ْ ِ ِ‬
‫اﻟﺘﻘﻠﻴﺪ‪:-‬‬ ‫َ َْ‬

‫اﳊْﻤُﺪ ﷲ‪.‬‬
‫» َ‬
‫ﻓـﺮض َ َ‬
‫ﻋـﲆ‬ ‫وﺗﻌـﺎﱃ‪َ َ َ -‬‬
‫ﺳـﺒﺤﺎﻧﻪ َ َ َ‬
‫أن اﷲَ ‪ُ َ َ ْ ُ -‬‬ ‫اﻟﺴﻨﱠِﺔ ِ ْ َ ِ‬
‫واﻹﲨـﺎع َ ﱠ‬ ‫ﺛﺒﺖ ِ ِ َ ِ‬
‫ﺑﺎﻟﻜﺘﺎب َو ﱡ‬ ‫َﻗﺪ َ َ َ‬
‫ِ ِ )‪(٣‬‬ ‫ﻃﺎﻋﺔ َ ٍ‬ ‫ِ‬ ‫ﻳﻮﺟﺐ َ ِ ِ‬ ‫ِِ‬ ‫َِْ‬
‫أﺣـﺪ ِ َ ْ‬
‫ﺑﻌﻴﻨـﻪ‬ ‫ﻋﲆ َﻫﺬه اﻷُﱠﻣﺔ َ َ َ َ‬ ‫وﱂ ْ ُ ْ ِ ْ َ‬
‫رﺳﻮﻟﻪ ﷺ‪َ ،‬‬ ‫ﻃﺎﻋﺘﻪ‪َ َ َ َ ،‬‬
‫وﻃﺎﻋﺔ َ ُ‬ ‫اﳋﻠﻖ َ َ َ ُ‬
‫رﺳﻮل اﷲ ﷺ‪.‬‬‫ﻋﻨﻪ؛ ِﱠإﻻ َ ُ َ‬
‫وﻳﻨﻬﻰ َ ْ ُ‬ ‫ﻛﻞ َﻣﺎ َ ْ ُ ُ‬
‫ﻳﺄﻣﺮ ﺑﻪ َ َ ْ َ‬ ‫ﰲ ُﱢ‬

‫ﺷﻚ‪.-‬‬‫ﺑﻼ َ ّ‬ ‫ﻋﻨﻪ ‪َ ِ -‬‬ ‫ﻫﻲ َ ِ َ ٌ‬

‫ﺻﺤﻴﺤﺔ َ ْ ُ‬
‫ِ‬
‫)‪َ (١‬‬
‫ﺻﻼة اﻟﻨ ِﱠﺒﻲ ﷺ« )ص‪ِ َ ِ - (٥٧-٤٥‬‬ ‫َِ‬ ‫ﻛﺘﺎب » ِ َ‬ ‫ﻟﺘﺤﻘﻴﻖ َ ِ‬
‫ﻓﺎﻧﻈﺮ ‪ِ ِ ْ َ ِ -‬‬
‫ﻟﺸﻴﺨﻨﺎ ِ َ‬
‫اﻹﻣﺎم‬ ‫ْ‬ ‫ﱢ‬ ‫ﺻﻔﺔ َ‬ ‫ِ‬ ‫ذﻟﻚ‪ َ ُ -‬ﱢ َ َ‬
‫ﻣﻘﺪﻣﺔ‬ ‫َ ْ ُ‬
‫رﲪﻪ اﷲ‪.-‬‬ ‫ِ‬ ‫َْ َ ِ‬
‫اﻷﻟﺒﺎﲏ‪ُ َ َ -‬‬
‫وﳐﺮﺟﺔ ‪ِ-‬ﻓﻴﻪ‪.-‬‬
‫ﳎﻤﻮﻋﺔ َ ُ َ ﱠ َ ٌ‬ ‫اﻷﺋﻤﺔ ‪ِ َ َ -‬‬
‫اﳌﺴﻮﻗﺔ ُﻫﻨﺎ‪ٌ َ ُ ْ َ -‬‬ ‫ُ‬
‫ﻋﻦ َ ِ ِ‬
‫ﱠ‬ ‫ﱡﺼﻮص َ ِ‬ ‫ِ‬ ‫وﺳﺎﺋﺮ اﻟﻨ ُ‬
‫ِ‬
‫َ َ ُ‬
‫ْـﺴﻮب« )‪.(٣١/١‬‬ ‫اﻟﻘﻠـﻮب ِﰲ ُ َ ِ‬
‫اﳌـﻀﺎف َ‬ ‫ﺛـﲈر ُ ُ‬ ‫ِ‬ ‫اﳌﺜـﻞ‪َ ِ -‬‬ ‫ﴍح َﻫـﺬا َ َ‬ ‫اﻧﻈﺮ ‪ِ -‬ﰲ َ ْ ِ‬ ‫)‪ُ ْ (٢‬‬
‫واﳌﻨ ُ‬ ‫ﻛﺘـﺎب » َ‬
‫ﻟﻠﺜﻌﺎﻟﺒﻲ‪.-‬‬ ‫‪ ِ -‬ﱠ َ ِِ‬
‫ﻓﺮﺿﺎ ِ ِ‬
‫واﻗﻌﻴـﺎ؛ ﻻ ﻣﻨﻬﺠﻴـﺎ! وﻻ‬ ‫ً‬ ‫واﺟﺒﺎ ﴍﻋﻴﺎ! وﻻ‬ ‫ً‬ ‫ﻛﺎﺋﻨﺎ َﻣﻦ ﻛﺎن‪-‬؛ ﻻ‬ ‫أي إﻧﺴﺎن ‪ً -‬‬ ‫ﺣﻖ ﱢ‬ ‫)‪ (٣‬ﰲ َ ﱢ‬
‫ﺻﻮﻓﻴﺎ!!‬‫ِ‬ ‫ِ‬
‫ﺣﺰﺑﻴﺎ! وﻻ ﻋﺴﻜﺮﻳﺎ! وﻻ ُ‬
‫واﻧﻈﺮ )اﳌﻘﺪﻣﺔ( )ص‪.(٥٧‬‬ ‫ُ‬
 ‫‪٢٥٦‬‬

‫ﻳﻘﻮل‪ِ ُ ِ َ :‬‬
‫أﻃﻴﻌﻮﲏ َﻣﺎ َ َ ْ ُ‬
‫أﻃﻌﺖ اﷲَ‪،‬‬ ‫ﺑﻌﺪ َ ِ ﱢ َ‬
‫ﻧﺒﻴﻬﺎ‪ُ ُ َ -‬‬ ‫وأﻓﻀﻠﻬﺎ ‪ْ َ -‬‬
‫ِ‬ ‫ﻛﺎن ِ ﱢ ُ‬
‫ﺻﺪﻳﻖ اﻷُﱠﻣﺔ َ َ ْ َ ُ َ‬ ‫َﺣﱠﺘﻰ َ َ‬
‫ﻃﺎﻋﺔ ﱄ َﻋَﻠْﻴ ُﻜ ْﻢ)‪.(١‬‬
‫ﻋﺼﻴﺖ اﷲَ؛ َﻓﻼ َ َ َ‬ ‫ََِ‬
‫ﻓﺈذا َ َ ْ ُ‬
‫ِ‬
‫ﻋﻨـﻪ‬ ‫ﻛﻞ َﻣﺎ َﻳْﺄُﻣُﺮ ِﺑﻪ َ َ‬
‫وﻳَْﻨﻬﻰ َ ْ ُ‬ ‫ﻣﻌﺼﻮﻣﺎ)‪ (٢‬ﰲ ُ ﱢ‬ ‫ﻟﻴﺲ َ َ ٌ‬
‫أﺣﺪ َ ْ ُ ً‬ ‫أﻧﻪ َ ْ َ‬ ‫واﺗﻔﻘﻮا ‪ ُ -‬ﱡ ُ ْ‬
‫ﻛﻠﻬﻢ‪َ َ -‬‬
‫ﻋﲆ ﱠ ُ‬ ‫ﱠَُ‬
‫ِﱠإﻻ َ ُ َ‬
‫رﺳﻮل اﷲ ﷺ‪.‬‬
‫ﻳﺆﺧﺬ ِﻣﻦ َ ِ ِ‬
‫ﻗﻮﻟﻪ َ ُ ْ َ ُ‬ ‫أﺣﺪ ِﻣﻦ ﱠ ِ‬
‫ﻛﻞ َ ٍ‬ ‫واﺣﺪ ِﻣﻦ َ ِ ِ‬
‫ﻗﺎل َﻏﲑ ِ ٍ‬ ‫َ َِ َ‬
‫وﻳـﱰك‬ ‫ْ‬ ‫اﻟﻨﺎس ُ ْ َ ُ‬ ‫اﻷﺋﻤﺔ‪ ُ :‬ﱡ َ‬
‫ﱠ‬ ‫وﳍﺬا؛ َ َ ْ ُ َ‬
‫ِﱠإﻻ َ ُ َ‬
‫رﺳﻮل اﷲ ﷺ‪.‬‬
‫اﻟﻨـﺎس َﻋـﻦ َ ْ ِ ِ ِ‬ ‫ِ‬ ‫َ ِ‬
‫وﻫﺆﻻء َ ِ ﱠ ُ‬
‫اﻷﺋﻤﺔ َ ْ َ َ ُ‬
‫ﺗﻘﻠﻴـﺪﻫﻢ ﰲ‬
‫ْ‬ ‫ﳖﻮا ﱠ َ‬‫ﻋﻨﻬﻢ‪َ -‬ﻗﺪ َ َ ُ‬
‫رﴈ اﷲُ َ ْ ُ‬
‫اﻷرﺑﻌﺔ ‪َ َ -‬‬ ‫َ َ ُ‬
‫ﻛﻞ َﻣﺎ َ ُ ُ َ ُ‬
‫ﻳﻘﻮﻟﻮﻧﻪ‪.‬‬ ‫ُﱢ‬

‫ﻫﻮ َ ِ ُ‬
‫اﻟﻮاﺟﺐ َﻋَﻠْﻴِﻬ ْﻢ‪:‬‬ ‫َ ِ َ‬
‫وذﻟﻚ ُ َ‬
‫ﺑـﺮأي َ ْ ٍ‬
‫ﺧـﲑ‬ ‫ﺟـﺎء ِ َ ْ ٍ‬ ‫أﺣﺴﻦ َﻣﺎ َ َ ْ ُ‬
‫رأﻳـﺖ؛ َ َ‬
‫ﻓﻤـﻦ َ َ‬ ‫ﻫﺬا َ ْ َ ُ‬ ‫ﻫﺬا َ ْ ِ‬
‫رأﻳﻲ‪َ ،‬و َ‬ ‫ﻓﻘﺎل َ ُأﺑﻮ َ ِ َ َ‬
‫ﺣﻨﻴﻔﺔ‪َ َ :‬‬ ‫ََ َ‬
‫ﻨﺎه‪.‬‬ ‫ﻣﻨﻪ َ ِ ْ‬‫ِ‬
‫ﻗﺒﻠ َ ُ‬ ‫ُْ‬
‫ََ ِ‬ ‫ِ ٍ‬ ‫ِِ‬ ‫َ َِ َ‬
‫ﻣـﺴﺄﻟﺔ‬
‫ﻋـﻦ َ ْ‬ ‫ﻳﻮﺳﻒ‪َ ِ -‬ﺑﲈﻟﻚ‪ُ َ َ َ َ ،‬‬
‫ﻓـﺴﺄﻟﻪ َ ْ‬ ‫أﺻﺤﺎﺑﻪ ‪ُ َ -‬أﺑﻮ ُ ُ‬
‫أﻓﻀﻞ َ ْ َ‬
‫اﺟﺘﻤﻊ َ ْ َ ُ‬ ‫وﳍﺬا؛ َ ﱠ‬
‫ﻟـﲈ ْ َ َ َ‬

‫ﻻﺑﻦ َ ِ‬ ‫ﺗﺎرﻳﺦ ِ َ ْ‬‫)‪ِ َ » (١‬‬

‫ﻋﺴﺎﻛﺮ‪.‬‬ ‫دﻣﺸﻖ« )‪َ ِ ْ (٣٠٢/٣٠‬‬
‫ﱢﻬﺎﻳﺔ« )‪َ َ ،(٣٠١/٦‬‬
‫وﻗﺎل‪:‬‬ ‫اﻟﺒﺪاﻳﺔ َواﻟﻨ َ َ‬ ‫اﺑﻦ َ ِ ٍ‬
‫ﻛﺜﲑ ِﰲ » ِ َ َ‬ ‫اﻹﻣﺎم ْ ُ‬
‫ُ‬ ‫اﳋﱪ‬ ‫َََْ َ‬
‫وأورد َ َ َ‬
‫ﺻﺤﻴﺢ«‪.‬‬ ‫وﻫﺬا ِإﺳﻨﺎد ِ‬
‫»َ َ ْ ٌ َ‬
‫إﻣـﺎﻣﻬﻢ!(؛‬
‫أﻣﺎﻣﻬﻢ ) ُ‬ ‫أن ُﳜ ﱠ َ‬
‫َﻄﺄ َ‬ ‫أﻟﺒﺘﺔ‪ -‬ﱠإﻣﺎ ﺣﺎﻻً أو ﻣﻘﺎﻻً!‪ْ -‬‬
‫ﻳﻘﺒﻠﻮن ‪ َ ْ -‬ﱠ َ‬
‫اﳌﺘﻌﺼﺒﺔ )!( ﻻ َ ْ َ ُ َ‬
‫ﱢ َ‬ ‫وﺑﻌﺾ‬
‫ُ‬ ‫)‪(٢‬‬
‫أﺳﻬﻞ ﻣﺎ ﻳﻜﻮن!!‬ ‫ِ‬ ‫َ‬ ‫ﺣﻨﻴﻔﺔ ّ ِ ِ‬ ‫َ‬ ‫ﺧﻄﺊ أﺑﻮ ٍ‬
‫ﺑﻴﻨﲈ ﻟﻮ ُ ﱢ‬
‫ﻋﻨﺪﻫﻢ‪ -‬ﻣﻦ ْ َ‬‫ﻟﻜﺎن ﻫﺬا ‪ُ َ -‬‬ ‫واﻟﺸﺎﻓﻌﻲ‪:‬‬
‫ﱡ‬ ‫وﻋﻤﺮ‪ ،‬أو أﺑﻮ‬
‫ﺑﻜﺮ ُ‬
‫‪٢٥٧‬‬

‫ﺗـﺪل َ َ ِ‬ ‫ﻓﺄﺧﱪه َﻣ ِ ٌ‬ ‫ََ ِ‬ ‫ََِ‬

‫ﺎﻟﻚ ِﺑـَﲈ َ ُ ﱡ ْ‬
‫ﻋﻠﻴـﻪ‬ ‫اﻷﺟﻨﺎس)‪ُ َ َ ْ َ َ ،(١‬‬
‫وﻣﺴﺄﻟﺔ َ ْ َ ِ‬ ‫اﳋﴬوات‪ْ َ َ ،‬‬‫وﺻﺪﻗﺔ َ ْ َ َ‬ ‫ﱠ ِ‬
‫اﻟﺼﺎع‪َ َ ،‬‬
‫وﻟـﻮ َر َأى َ ِ ِ‬
‫ﺻـﺎﺣﺒﻲ َﻣـﺎ‬ ‫ﻋﺒـﺪ اﷲ‪ْ َ َ ،‬‬
‫ﻗﻮﻟﻚ ﻳـﺎ َأﺑـﺎ َ ِ‬
‫َ ْ‬ ‫رﺟﻌﺖ َِإﱃ َ ْ ِ َ‬
‫ﻓﻘﺎل‪ُ ْ َ َ :‬‬ ‫ذﻟﻚ‪َ َ َ ،‬‬‫اﻟﺴﻨﱠُﺔ ﰲ َ ِ َ‬
‫ﱡ‬
‫ﻟﺮﺟﻊ َِإﱃ َ ْ ِ َ‬
‫ﻗﻮﻟﻚ َﻛَﲈ َ َ ْ ُ‬
‫رﺟﻌﺖ)‪.(٢‬‬ ‫َ َْ ُ‬
‫رأﻳﺖ؛ َ َ َ َ‬
‫ﻋﲆ اﻟﻜَِﺘـ ِ‬
‫ﺎب‬ ‫ﺎﻋﺮﺿﻮا َ ْ ِ‬
‫ﻗﻮﱄ َ َ‬ ‫ِ‬
‫وأﺧﻄﺊ‪َ ،‬ﻓ ْ ِ ُ‬ ‫ﻳﻘﻮل‪ ِ :‬ﱠإﻧﲈ َ َأﻧﺎ ﺑ َ ِ‬
‫أﺻﻴﺐ َ ُ ْ ُ‬
‫ﴩُ ُ‬ ‫ﻛﺎن َ ُ ُ َ َ ٌ‬ ‫َ َ ِ ٌ‬
‫وﻣﺎﻟﻚ َ َ‬
‫ﻫﺬا َﻣْﻌﻨَُﺎه‪.-‬‬ ‫اﻟﺴﻨﱠِﺔ ‪َ -‬أو َ َ ً‬
‫ﻛﻼﻣﺎ َ َ‬ ‫َو ﱡ‬

‫اﳊِﺎﺋ َﻂ‪َ ،‬وإِ َذا َ َ ْ َ‬

‫رأﻳـﺖ‬ ‫ﻓﺎﴐﺑﻮا ِ َ ْ ِ‬
‫ﺑﻘﻮﱄ َ‬ ‫ﺻﺢ َ ِ ُ‬
‫اﳊﺪﻳﺚ؛ ْ ِ ُ‬ ‫ﻳﻘﻮل‪ :‬إِ َذا َ ﱠ‬
‫ﻛﺎن َ ُ ُ‬ ‫ِِ‬
‫واﻟﺸﺎﻓﻌﻲ َ َ‬
‫ﱠ ﱡ‬
‫اﻟﻄِﺮِﻳﻖ؛ َﻓِﻬَﻲ َ ْ ِ‬
‫ﻗﻮﱄ‪.‬‬ ‫ﻋﲆ ﱠ‬ ‫ﺠﺔ َ ْ ُ َ ً‬
‫ﻣﻮﺿﻮﻋﺔ َ َ‬ ‫اﳊ ﱠ َ‬
‫ُ‬
‫ِ‬ ‫ِ‬ ‫اﺧﺘﴫه ِﻣﻦ َ ْ َ ِ‬ ‫َوِﰲ » ُ ْ َ ِ ِ‬
‫ﻟــﻤﻦ َ َ َ‬
‫أراد‬ ‫ﻣﺬﻫﺐ ﱠ ﱢ‬
‫اﻟـﺸﺎﻓﻌﻲ؛ َ ْ‬ ‫أﻧﻪ ْ َ َ َ ُ‬ ‫ذﻛﺮ ﱠ ُ‬ ‫ﳐﺘﴫ ا ُﳌَﺰ ﱢﲏ« ‪ َ -‬ﱠ‬
‫ﻟـﲈ َ َ َ‬ ‫َ‬
‫وﺗﻘﻠﻴﺪ َ ِ ِ ِ‬ ‫إﻋﻼﻣﻪ ﳖﻴﻪ َﻋﻦ َ ْ ِ ِ ِ‬
‫ﺗﻘﻠﻴﺪه‪ِ ِ ْ َ ،‬‬ ‫ِِ‬ ‫ﻣﻌﺮﻓﺔ ْ ِ ِ‬
‫اﻟﻌَﻠَﲈء‪.‬‬
‫ﻏﲑه ﻣﻦ ُ‬‫ْ‬ ‫َ‬ ‫ﻣﻊ ِ ْ َ َ ْ َ ُ‬ ‫ﻣﺬﻫﺒﻪ‪َ َ ،-‬‬
‫ﻗﺎل)‪َ َ :(٣‬‬ ‫َ ِْ ََ َ َ‬

‫ِ‬
‫اﳌﺸﻬﻮرة ِﰲ ُ ُ ِ‬
‫اﻟﻜﺘﺐ ُ َ ﱠ َ‬ ‫اﻟﻔﻘ ِﻪ ِ ِ ِ‬
‫ﻣﺴﺎﺋﻞ ِ ْ‬
‫ﻣﻦ َ َ ِ ِ‬‫)‪ِ ِ (١‬‬
‫اﳌﻄﻮﻻت‪.‬‬ ‫اﳋﻼﻓﻴﺔ َ ْ ُ َ‬
‫ﱠ‬ ‫ﻫﻲ ْ‬‫َ‬
‫ُ‬
‫واﻧﻈﺮ ‪-‬ﳍﺎ‪» -‬ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪.(٣٠٤/٢٠‬‬
‫اﻟﻴﻮم‪-‬؟!‬
‫اﻹﻧﺼﺎف؛ ﻓﺄﻳﻦ ﻫﻮ ‪َ -‬‬
‫ُ‬ ‫)‪ (٢‬ﻫﺬا ﻫﻮ‬
‫ُ‬
‫وأﻗﻮل‪:‬‬
‫ِ‬
‫ﲡﻌﻠﻨﻲ ُ ﱢ ُ‬
‫أردد‬ ‫اﳌﻐﺮورة‪ُ :‬‬
‫َ‬ ‫اﳌﻜﺮورة‬
‫َ‬ ‫اﳌﺸﻬﻮرة‬
‫َ‬ ‫اﳌﺸﻬﻮدة‬
‫َ‬ ‫اﳌﻨﻈﻮرة‬
‫َ‬ ‫اﻟﻮﻗﺎﺋﻊ‬
‫َ‬ ‫ﻟﻜﻦ‬ ‫ً‬
‫ﻣﺘﺸﺎﺋﲈ؛ ﱠ‬ ‫ﻟﺴﺖ ُ‬
‫واﻟﻠـﻪ ُ‬
‫ِ‬
‫اﻟﺘﺤﺬﻳﺮ ْ َ‬
‫ﺗﻠﻮ اﻟﺘﺤﺬﻳﺮ‪...‬‬
‫‪ ...‬ﱠ‬
‫ﻟﻌﻞ وﻋﺴﻰ!‬

‫)‪.(5 4 3 2 1‬‬
‫ﺳﻄﻮر ‪ِ-‬ﻣﻨﻬﺎ‪!-‬‬
‫ﺻﻔﺤﺔ ‪-‬وﰲ ﱠأول ُ ٍ‬ ‫)‪ِ (٣‬ﰲ َ ﱠ ِ‬
‫أول َ ْ َ‬
 ‫‪٢٥٨‬‬

‫ِ‬ ‫ﺗﻘﻠﺪوا َ ِ ً‬ ‫ﻳﻘﻮل‪ :‬ﻻ ُ َ ﱢ ُ ِ‬

‫ﻣﺎﻟﻜـﺎ‪َ ،‬وﻻ ﱠ ﱠ‬
‫اﻟـﺸﺎﻓﻌﻲ‪َ ،‬وﻻ‬ ‫ﺗﻘﻠﺪوﲏ‪َ ،‬وﻻ ُ َ ﱢ ُ‬ ‫ﻛﺎن َ ُ ُ‬‫ﲪﺪ َ َ‬ ‫َ َِ ُ‬
‫واﻹﻣﺎم َأ ْ َ‬
‫وﺗﻌﻠﻤﻮا َﻛَﲈ َ َ ﱠ ْ َ‬
‫ﺗﻌﻠﻤﻨﺎ‪.‬‬ ‫ﱠْ ِ ﱠ‬
‫اﻟﺜﻮري‪ َ َ َ ،‬ﱠ ُ‬
‫أن َ ﱢ َ ِ‬ ‫ﻗﻠﺔ ِ ْ ِ‬
‫ﻳﻘﻮل‪ِ :‬ﻣﻦ ِ ﱠ ِ‬
‫دﻳﻨﻪ ﱢ َ َ‬
‫اﻟﺮﺟﺎل‪.‬‬ ‫ﻳﻘﻠﺪ َ ُ‬ ‫اﻟﺮﺟﻞ َ ْ ُ‬
‫ﻋﻠﻢ ﱠ ُ ِ‬ ‫وﻛﺎن َ ُ ُ‬
‫َ َ َ‬

‫ﻳﺴﻠﻤﻮا ِﻣﻦ َأن َ ْ َ ُ‬

‫ﻳﻐﻠﻄﻮا‪.‬‬ ‫ﻟﻦ َ ْ َ ُ‬ ‫اﻟﺮﺟﺎل؛ َ ِ ﱠ ُ ْ‬
‫ﻓﺈﳖﻢ َ ْ‬ ‫ﺗﻘﻠ ْﺪ ِ َ َ‬
‫دﻳﻨﻚ ﱢ َ َ‬ ‫وﻗﺎل‪ :‬ﻻ ُ َ ﱢ‬
‫ََ َ‬
‫ﻗﺎل‪» :‬ﻣـﻦ ﻳـِﺮِد اﷲُ ِ ِ‬ ‫ﺛﺒﺖ ﰲ » ﱠ ِ ِ‬
‫ﺑـﻪ َ ْ ً‬
‫ﺧـﲑا؛‬ ‫أﻧﻪ َ َ َ ْ ُ‬ ‫اﻟﺼﺤﻴﺢ« َﻋﻦ ﱠ ِ ﱢ‬
‫اﻟﻨﺒﻲ ﷺ‪ ،‬ﱠ ُ‬ ‫ََ‬
‫وﻗﺪ َ َ َ‬
‫)‪(١‬‬

‫ُﻳَﻔﱢﻘْﻬُﻪ ﰲ ﱢ ِ‬
‫اﻟﺪﻳﻦ«‪.‬‬
‫اﻟﺪﻳﻦ َﱂ ِﻳﺮد ِ ِ‬ ‫وﻻزم َ ِ َ‬
‫ﻓﻴﻜـﻮن ﱠ َ ﱡ ُ‬
‫اﻟﺘﻔﻘـﻪ ﰲ‬ ‫ﺧـﲑا‪ُ ُ َ َ ،‬‬
‫ﺑـﻪ َ ْ ً‬ ‫ﻳﻔﻘﻬﻪ اﷲُ ﰲ ﱢ ِ ْ ُ ْ‬ ‫ذﻟﻚ‪ َ :‬ﱠ‬
‫أن َﻣﻦ َﱂ ْ ُ َ ﱢ ْ ُ‬ ‫ََ ُِ‬
‫ﱢ ِ‬
‫اﻟﺪﻳﻦ َ ْ ً‬
‫ﻓﺮﺿﺎ‪.‬‬

‫ﻓﻤﻦ َﱂ ْ َ ْ ِ ْ‬ ‫ِ ِ‬ ‫اﻷﺣﻜﺎم ﱠ ِ ِ ِ ِ‬ ‫اﻟﺪﻳﻦ‪ُ َ ِ ْ َ :‬‬

‫ﻳﻌﺮف‬ ‫اﻟﺴﻤﻌﻴﺔ)‪(٢‬؛ َ َ ْ‬ ‫اﻟﴩﻋﻴﺔ ِ َ ﱠ َ‬
‫ﺑﺄدﻟﺘﻬﺎ ﱠ ْ ﱠ‬ ‫ﻣﻌﺮﻓﺔ َ ْ َ ِ ْ ﱠ‬ ‫واﻟﺘﻔﻘﻪ ﰲ ﱢ ِ‬ ‫ﱠَﱡ ُ‬
‫ﻣﺘﻔﻘﻬﺎ ﰲ ﱢ ِ‬
‫اﻟﺪﻳﻦ‪.‬‬ ‫ذﻟﻚ‪َ :‬ﱂ ْ َ ُ ْ‬
‫ﻳﻜﻦ ُ َ َ ﱢ ً‬ ‫َِ َ‬
‫ﻴـﻊ ُ ِ ِ‬ ‫ِ‬ ‫اﻟﺘ ْ ِ ِ ِ‬ ‫ﻣﻌﺮﻓﺔ َ ِ ّ ِ‬
‫ﻳﻌﺠﺰ َﻋﻦ ِ َ ِ‬ ‫َ ِ ِ‬
‫أﻣـﻮره‪،‬‬ ‫ﻔـﺼﻴﻠﻴﺔ ﰲ َﲨ ِ ُ‬ ‫ﱠ‬ ‫اﻷدﻟﺔ ﱠ‬ ‫اﻟﻨﺎس َﻣﻦ َﻗﺪ َ ْ ِ ُ ْ َ ْ‬ ‫ﻣﻦ ﱠ ِ‬ ‫ﻟﻜﻦ؛ َ‬ ‫ْ‬
‫ﻋﻨﻪ ‪ِ-‬ﻣﻦ ﱠ َ ﱡ ِ‬
‫اﻟﺘﻔﻘﻪ‪.-‬‬ ‫ﻛﻞ َﻣﺎ َ ْ ِ ُ‬ ‫ﻳﻌﺠﺰ َﻋﻦ ِ َ ِ ِ‬
‫ﻣﻌﺮﻓﺘﻪ‪ ،‬ﻻ ُ ﱡ‬ ‫ﻋﻨﻪ َﻣﺎ َ ْ ِ ُ‬ ‫ََ ْ ُ ُ‬
‫ﻳﻌﺠﺰ َ ْ ُ‬ ‫َْ‬ ‫ﻓﻴﺴﻘﻂ َ ْ ُ‬
‫ﻳﻘﺪر َ َ ِ‬
‫ِ‬
‫ََْ ُ ُ‬
‫وﻳﻠﺰﻣﻪ َﻣﺎ َ ْ ُ ْ‬
‫ﻋﻠﻴﻪ‪.‬‬
‫ﻓﻘﻴﻞ‪َ :‬ﳛﺮم َ َ ِ‬
‫ﻋﻠﻴﻪ ﱠ ْ ِ ُ‬ ‫اﻻﺳﺘﺪﻻل؛ َ ِ‬
‫ِْ ِ‬ ‫ِ‬
‫ﻣﻄ َ ً‬
‫ﻠﻘﺎ‪.(٣)-‬‬ ‫اﻟﺘﻘﻠﻴﺪ ‪ْ ُ -‬‬ ‫ُْ ُ ْ‬ ‫اﻟﻘﺎدر َ َ‬
‫ﻋﲆ ْ‬ ‫ََﱠ‬
‫وأﻣﺎ َ ُ‬
‫اﻟﺒﺨﺎري )‪ِ َ ،(٧١‬‬
‫ﻋﻦ ُ ِ َ‬
‫ﻣﻌﺎوﻳﺔ‪.‬‬ ‫وﻣﺴﻠﻢ )‪ْ َ (١٠٣٧‬‬
‫ُ ْ‬ ‫رواه ُ َ ِ ﱡ‬
‫)‪ُ َ َ (١‬‬
‫ﺗﻴﻤﻴﺔ‪.-‬‬
‫اﳌﺴﻮدة« )ص‪- (٥٧١‬ﻵل ﱠ‬ ‫اﻧﻈﺮ » ﱠ‬ ‫)‪ُ (٢‬‬
‫ﻫـﻢ ِﻣـﻦ ُﻃـﱠﻼ ِ‬
‫ب‬ ‫ِ ِ‬
‫اﳉـﺎرﺣﲔ!‪ْ ُ -‬‬
‫ﺑﻌـﺾ َ‬ ‫ﻣﻦ ِ َ ِ‬
‫ﻗﺒﻞ َ ْ ِ‬ ‫ِ‬ ‫ﻳﻄﺎﻟﺒﻮن ﺑِ ﱠ ِ ِ‬
‫ﺎﻟﺘْﻘﻠﻴﺪ ‪َ ْ َ -‬‬
‫اﻟﻴﻮم‪ْ -‬‬ ‫ﻳﻦ ُ َ َ ُ َ‬ ‫ِ‬
‫ﺑﻌﺾ ﱠاﻟﺬ َ‬ ‫)‪َ (٣‬و َ ْ ُ‬
‫=‬ ‫ِْ ِ‬
‫اﻻﺳﺘﺪﻻل‪.‬‬ ‫اﻟﻌﻠﻢ‪ِ َ ،‬‬
‫اﻟﻘﺎدِر َ‬
‫ﻳﻦ َ َ‬ ‫ِْ ِ‬
‫ﻋﲆ ْ‬
‫‪٢٥٩‬‬

‫َوِﻗﻴﻞ‪ُ ُ َ :‬‬
‫ﳚﻮز ‪ً َ ْ ُ -‬‬
‫ﻣﻄﻠﻘﺎ‪.-‬‬
‫ِْ ِ‬
‫اﻻﺳﺘﺪﻻل‪.-‬‬ ‫ِ‬
‫اﳊﺎﺟﺔ ‪َ-‬ﻛَﲈ إِ َذا ﺿﺎق َ ْ ُ‬ ‫ﳚﻮز ِ ْ َ‬
‫َوِﻗﻴﻞ‪ُ ُ َ :‬‬
‫اﻟﻮﻗﺖ َﻋﻦ ْ‬ ‫ﻋﻨﺪ َ َ‬

‫ﺎت ‪َ-‬و َﻏِْﲑَﻫﺎ‪.-‬‬ ‫ﺎﻣﻌ ِ‬ ‫ﻮن ﰲ ِ‬ ‫= َوَﺑْﻌ ُﻀُﻬ ْﻢ ُﻣَﺪﱢرُﺳ َ‬

‫اﳉ َ‬ ‫َ‬
‫َوِﻣﻨُْﻬ ْﻢ ُﻃﱠﻼٌب َوﱠﻓَﻘُﻬ ُﻢ اﷲُ ﻟ َِﻘُﺒﻮﻟ ِِﻪ‪.‬‬
‫اﻟﺒﺎﻃَِﻞ!‬
‫واﺗَﺒُﻌﻮا َ‬ ‫ﻮﻧُﻪ‪ ،-‬ﱠ‬ ‫اﳊﻖ ‪َ-‬وُﻫ ْﻢ َﻳْﻌِﺮُﻓ َ‬ ‫وﻓِِﻴﻬ ْﻢ َأْﻫُﻞ َأْﻫَﻮٍاء َﺗَﺮُﻛﻮا َ ّ‬
‫ِ‬ ‫ﺑﺪ َأن ُﺗَﻘﱢﻠُﺪوا؛ َوإِﱠﻻ َﺗ ُﻜ ُ‬ ‫ِ‬
‫واﻟـﺴﻨﱠَﺔ!‬
‫ﱡ‬ ‫ﻮﻧﻮا َﻗـﺪ َﻛـﱠﺬْﺑُﺘ ُﻢ اﻟﻜَﺘـ َ‬
‫ﺎب‬ ‫ﻳﻘﺎل َﻟـُﻬ ْﻢ‪ :‬ﻻ ُ ﱠ‬ ‫أﲨﻌﻮن‪ -‬ﻻ ُ َ ُ‬ ‫َﻓَﻬ ُﺆَﻻء ‪ُ َ ْ َ -‬‬
‫اﻹْﺳَﻼَم!!!‬ ‫َوَﻛﱠﺬْﺑُﺘ ُﻢ ِ‬
‫ﻳﻘﺎل َﻟـﻬﻢ‪َ :‬ﻧﺴْﻔُﺘﻢ اﻟﺮﺳَﺎﻻ ِ‬
‫ت!‬ ‫ﱢ َ‬ ‫َأو ُ َ ُ ُ ْ َ‬
‫ﻫﺬا َوﻻ َ َ‬
‫ذاك!!‬ ‫ﻳﻘﺎل َﻟـُﻬ ْﻢ َ َ‬
‫ﻻَُ ُ‬
‫ﻳﻘﺎل َﻟـُﻬ ْﻢ‪:‬‬ ‫َ ِﱠَ‬
‫وإﻧﲈ ُ َ ُ‬
‫اﳊﻖ اﻟﺼ ِ‬ ‫وﺗْﺄُﺧُﺬوا ِ َﲠﺎ؛ َﻛَﲈ َ َ َ‬ ‫َﻋَﻠﻴ ُﻜﻢ َأن َﺗﻨُْﻈﺮوا ﰲ َ ِ ّ ِ‬
‫ﺎدُﻗﻮن‪َ ،‬وﻻ َ ُ ُ‬
‫ﳚﻮز‬ ‫اﻟﻌَﻠَﲈُء َوُﻃﱠﻼ ُب َ ﱢ ﱠ‬ ‫ﻓﻌﻞ ُ‬ ‫اﻷدﻟﺔ‪َ ،‬‬ ‫ُ‬ ‫ْ ْ‬
‫واﻟﱪاﻫﲔ َ ِ ِ‬
‫ِ‬ ‫ِ ِ‬ ‫ﻓﻼن ‪ ِ َ ِ -‬ﱠ ِ‬
‫ﻓﻼن َأو ُ َ ٍ‬‫ﻋﲆ ُ َ ٍ‬ ‫ِ‬ ‫ﻟﻜﻢ َأن ُ َ ِ‬
‫اﻟﻘﺎﻃﻌﺔ‪.-‬‬
‫َ‬ ‫اﻟﻮاﺿﺤﺔ َ َ‬
‫ﺑﺎﻷدﻟﺔ َ َ‬ ‫اﻟﻌَﻠَﲈَء ﱠ َ‬
‫اﻟﺬﻳﻦ َﺣ َﻜُﻤﻮا َ َ‬ ‫ﲣﺎﻟُﻔﻮا ُ‬ ‫َ ُ ْ‬
‫ﺑﻌﺾ َ ِ ِ‬
‫اﳋﺎرﺟﲔ‪،‬‬ ‫ف ﻣﺎ ُﻳَﻘﱢﺮُرُه َ ْ ُ‬ ‫ﺨَﻼ ِ‬‫اﻹﺳﻼم‪ ،‬ﺑِ ِ‬
‫اﻟﺴﻨﱠُﺔ َوُﻋَﻠَﲈُء ِ ْ ِ‬ ‫اﻟﺬي َﻗﱠﺮَرُه ُ ْ ُ‬ ‫َﻓﻬَﺬا ُﻫﻮ َاﳌﻨْﻄُِﻖ ﱠ ِ‬
‫اﻟﻘﺮآن َو ﱡ‬ ‫َ‬ ‫َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫اﻟﺘْﻘﻠِﻴﺪ اﻷَْﻋَﻤﻰ‪-‬؛ ُ َ‬ ‫ِ‬ ‫ِ‬
‫وﻳﺪﻋﻮن إَِﻟْﻴﻪ ‪-‬ﻣﻦ ﱠ‬
‫ﻴﻢ‪) .‬ﻣﻨﻪ(‪.‬‬ ‫ﻫﺬا َاﳌﻨَْﻬ َﺞ َ‬
‫اﻟﻌﻈ َ‬ ‫ذﻟﻚ َ َ‬ ‫ﳐﺎﻟﻔﲔ ﰲ َ َ‬ ‫ََْ ُ َ‬
‫اﻟﻘﺎﻃﻌﺔ«؛ َأي‪:‬‬‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻗﻮﻟﻪ‪ ِ َ ِ » :‬ﱠ‬
‫واﻟﱪاﻫﲔ َ َ‬ ‫اﻟﻮاﺿﺤﺔ‪َ َ َ ،‬‬
‫ﺑﺎﻷدﻟﺔ َ َ‬ ‫ﻗﻠﺖ‪ُ ُ ْ َ :‬‬ ‫ُْ ُ‬
‫ﺗﻘﻴﻴﺪه ﺑﺬﻟﻚ ‪ِ-‬ﻣ ً‬
‫ﺮارا‪ -‬ﻣﻨﻪ!‪.-‬‬ ‫ﺗﻘﺪم ُ ُ‬ ‫ﻓﻴﻬﺎ ‪-‬ﻛﲈ ﱠ‬ ‫وﻇﻬﺮ َﳍﻢ وﺟﻪ ﱢ ِ‬
‫اﳊﻖ َ‬ ‫اﻗﺘﻨﻌﻮا ِ َﲠﺎ‪َ ُ ْ َ ُ َ َ َ َ ،‬‬ ‫ِ َإذا ْ َ َ ُ‬
‫ﺳـﺒﻴﻞ ﻣﻌﻬـﻢ ِإﻻﱠ‬
‫ﻓﻼ َ ِ َ‬
‫ﻗﻂ‪-‬؛ َ َ‬ ‫ﺣﺼﻞ ْ ِ ٌ‬
‫اﺧﺘﻼف ‪ َ -‬ﱡ‬ ‫وإﻻﱠ َﻣﺎ َ َ َ‬ ‫ِ‬
‫ﳑﻜﻦ ِﺟﺪا‪ِ َ -‬‬ ‫ِ‬
‫َ ﱠأﻣﺎ ِ َإذا َﱂ ْ َ ْ َ ُ‬
‫ﻳﻘﺘﻨﻌﻮا ِﲠﺎ ‪َ َ -‬‬
‫وﻫﺬا ُ ْ ٌ‬
‫ﺑﺎﳊﻖ ﱠ ِ‬ ‫واﻟﺘﻔﺎﻫﻢ‪ ،‬ﱠ ِ‬
‫واﻟﺘﻮاﴆ ِ ﱠ ْ‬
‫ﺑﺎﻟﺼﱪ‪..‬‬ ‫واﻟﺘﻮاﴆ ِ َ ﱢ َ َ‬ ‫ُ َ‬ ‫اﻟﻨ ْﱡﺼﺢ‬
‫آﺧـﺮ َ ِ َ‬
‫ﻟـﺬﻟﻚ‬ ‫وﺟـﻪ َ ُ‬
‫ِ‬
‫ﻳﻘﻮﻟﻮا ِ َﺑﲈ َﱂ ْ ُ ْﻳﺆﻣﻨُﻮا ِﺑﻪ‪ :‬ﻓﻬﺬا َ ْ ٌ‬
‫ﻋﲆ َأن َ ُ ُ‬
‫وأﻃﺮﻫﻢ َ َ‬ ‫ِ‬ ‫ِ‬
‫ﻳﻘﺘﻨﻌﻮا ﺑِﻪ‪ُ ُ ْ َ َ ،‬‬
‫إﻟﺰاﻣﻬﻢ ِ َﺑﲈ َﱂ ْ َ ْ َ ُ‬
‫وأﻣﺎ ِ ْ ُ ُ‬
‫ََﱠ‬
‫أﻗﺒﺢ‪!!-‬‬ ‫ﱠْ ِ ِ‬
‫اﻟﺘﻘﻠﻴﺪ ‪-‬ﺑﻞ ُ‬
‫أﺻﻼ‪-‬؛ َ َ َ ﱠ ْ‬
‫ﻓﺘﺄﻣﻞ‪...‬‬ ‫ً‬ ‫اﺧﺘﻠﻔﻮا ِﻓﻴﻪ ‪-‬‬
‫ﻗﺎﻃﻌﺎ( َﳌﺎ ْ َ َ ُ‬ ‫ً‬ ‫ً‬
‫واﺿﺤﺎ‬ ‫ﺣﻴﺚ ِ‬
‫اﻟﻮاﻗﻊ‪) -‬‬
‫ُ‬ ‫ﻣﻦ َ ْ ُ‬ ‫ِ‬
‫اﳉﺮح ‪ْ -‬‬ ‫ﻛﺎن َ ْ ُ‬ ‫ﺛﻢ؛ َ ْﻟﻮ َ َ‬
‫ُﱠ‬
‫ﺗﻘﺪم )ص‪.(٢٠٢‬‬ ‫ِ‬
‫وﻗﺎرن ﺑﲈ ﱠ‬
 ‫‪٢٦٠‬‬

‫أﻋﺪل َ ْ َ ِ‬
‫اﻷﻗﻮال‪.‬‬ ‫اﻟﻘﻮل َ ْ َ ُ‬
‫ﻫﺬا َ ْ ُ‬
‫َو َ‬

‫واﻻﻧﻘـﺴﺎم‪ْ َ ،‬‬‫ِ‬ ‫أﻣﺮا َ ِ ً‬

‫واﺣﺪا ﻻ َ ْ َ ُ‬ ‫ﻫﻮ َ ْ ً‬ ‫ِ‬
‫ﻳﻜـﻮُن‬
‫ﺑـﻞ َﻗـﺪ َ ُ‬ ‫ْ َ َ‬ ‫ﺰؤ‬
‫اﻟﺘﺠ ﱡ َ‬
‫ﻳﻘﺒﻞ ﱠ َ‬ ‫واﻻﺟﺘﻬﺎد َ ْ َ‬
‫ﻟﻴﺲ ُ َ‬ ‫ْ َ ُ‬
‫ََ ٍ‬ ‫ﻓﻦ َ َ ٍ‬ ‫ﺑﺎب‪َ ،‬أو َ َ ٍ‬
‫ﻓﻦ ‪َ -‬أو َ ٍ‬ ‫اﻟﺮﺟﻞ ُ ْ َ ِ ً‬
‫ﱠ ُ ُ‬
‫وﻣﺴﺄﻟﺔ‪.‬‬‫وﺑﺎب َ َ ْ‬ ‫ون َ ﱟ‬
‫ﻣﺴﺄﻟﺔ‪ُ -‬د َ‬ ‫َ ْ‬ ‫ﳎﺘﻬﺪا ﰲ َ ﱟ‬
‫ﺑﺤﺴﺐ ِ ِ‬ ‫ِ‬ ‫وﻛﻞ َ ٍ‬
‫ﻓﺎﺟﺘﻬﺎده ِ َ َ ِ ُ ْ‬
‫وﺳﻌﻪ«)‪.(١‬‬ ‫َ ُﱡ َ‬
‫أﺣﺪ َ ْ َ ُ ُ‬
‫ِ‬ ‫اﳌﺆﻟﻔﺎت ﰲ َذم ﱠ ْ ِ ِ‬
‫ﻒ اﻟﻌَﻠﲈء ِﻣﻦ ُ َ ﱠ َ ِ‬
‫اﻟﻨﺎس َِإﱃ‬
‫ودﻋﻮا ﱠ َ‬
‫ﻣﻨﻪ‪ُ َ َ َ ،‬‬ ‫اﻟﺘﻘﻠﻴﺪ‪ َ َ ،‬ﱠ ُ‬
‫وﺣﺬروا ْ ُ‬ ‫ﱢ‬ ‫وﻛﻢ َأﱠﻟ َ ُ َ ُ‬
‫َ َْ‬
‫اﻟﺴﱠﻨِﺔ!‬ ‫اﺗﺒﺎع اﻟﻜَِﺘ ِ‬
‫ﺎب َو ﱡ‬ ‫ﱢَ ِ‬
‫ﺑﺎﻟﺘﻮﺣﻴـﺪ ْ َ َ ِ ِ‬
‫ﺟﺎءت ِﱠإﻻ ِ ﱠ ِ ِ‬ ‫ﺈن ِ َ ِ‬
‫وﺟـﺎءت‬
‫وﻣﻘﺘـﻀﻴﺎﺗﻪ‪ْ َ َ َ ،‬‬
‫َ‬ ‫َ ُ‬ ‫ْ‬ ‫رﺳﺎﻻت ﱡ ُ ِ‬
‫اﻟﺮﺳﻞ َﻣﺎ َ َ ْ‬ ‫وﻋﻠﻴﻪ؛ َﻓ ِ ﱠ َ‬
‫َ َ َْ‬
‫أﻣـﻢ ﱠ َ ِ‬
‫اﻟـﻀﻼل ‪َ-‬ﻛـَﲈ َ ﱠ‬ ‫أﺻﻮل ﱢ ِ‬
‫اﻟـﴩك ﰲ ُ َ ِ‬ ‫أﺻﻞ ِﻣﻦ ُ ُ ِ‬
‫ﻫﻮ َ ْ ٌ‬ ‫ﲠﺪم ﱠ ْ ِ ِ ِ‬ ‫َِ ْ ِ‬
‫دل َ َ‬
‫ﻋـﲆ‬ ‫ْ‬ ‫اﻟﺘﻘﻠﻴﺪ ﱠاﻟﺬي ُ َ‬
‫ذﻟﻚ ُ ْ ُ‬
‫اﻟﻘﺮآن‪.-‬‬ ‫َِ َ‬

‫ﻧـﺼﻮص اﻟﻜَِﺘـ ِ‬
‫ﺎب‬ ‫ِ‬ ‫اﺳـﺘﻨﺪت َ ْ َ ُ ْ‬
‫أﻗـﻮاﳍﻢ َِإﱃ ُ ُ‬ ‫ﻳﺘﺒﻌـﻮن ِﱠإﻻ إَِذا ْ َ َ َ ْ‬ ‫واﻟﻌﻠﲈء ﰲ ِ ِ َ‬
‫دﻳﻨﻨﺎ َﻣـﺎ ُ ﱠ َ ُ‬ ‫ُ ََ ُ‬
‫)‪(٣‬‬
‫ﻓﻘـﺪت‬ ‫وردﻫﺎ‪َ ِ َ ،‬‬
‫وإذا َ َ َ‬ ‫وﺟﺐ ُ َ َ َ ُ َ‬
‫ﳐﺎﻟﻔﺘﻬﺎ َ َ ﱡ َ‬ ‫اﻟﻨﺼﻮص‪َ َ َ :‬‬
‫أﻗﻮاﳍﻢ ﱡ ُ َ‬ ‫ﺧﺎﻟﻔﺖ َ ْ َ ُ‬
‫ﻓﺈذا َ َ َ ْ‬‫اﻟﺴﱠﻨِﺔ)‪(٢‬؛ َ ِ َ‬
‫َو ﱡ‬
‫ﻬﻢ‪.‬‬
‫اﺗﺒﺎﻋ ُ ْ‬
‫ﺪا ﱢ َ ُ‬ ‫ﻳﻠﺰم َ َ‬
‫أﺣ ً‬ ‫ََِّ‬
‫اﻷدﻟﺔ ﻻ َ ْ َ ُ‬
‫اﻹﺳﻼم اﺑﻦ َ ِ َ ِ‬
‫ﳛـﺘﺞ َﻟــُﻬ ْﻢ‪َ َ ،‬‬
‫وﻻ‬ ‫رﲪـﻪ اﷲُ‪ َ ْ ُ » :-‬ﱡ‬
‫ﺗﻴﻤﻴـﺔ‪ُ َ َ -‬‬
‫ْ ُ ْ ﱠ‬ ‫ﺷﻴﺦ ِ ْ‬ ‫واﻟﻌﻠﲈء ‪َ-‬ﻛَﲈ َ َ‬
‫ﻗﺎل َ ْ ُ‬ ‫ُ ََ ُ‬
‫ﲠﻢ«)‪.(٤‬‬ ‫ﳛﺘﺞ ِ ِ ْ‬
‫َُْ ﱡ‬

‫اﻹﺳﻼم« )‪.(٢١٢-٢١٠/٢٠‬‬ ‫ﺷﻴﺦ ِ ْ‬

‫ﻓﺘﺎوى َ ْ‬ ‫ﳎﻤﻮع َ َ َ‬
‫)‪ُ ْ َ » (١‬‬
‫ﻳﻘﺪرون‪...‬‬ ‫ﳛﱰم اﻟﻌﻠﲈء‪ِ ِ ،‬‬
‫وﺑﻪ ُ ﱠ‬ ‫)‪ (٢‬ﲠﺬا ‪-‬وﻟﻪ‪ُ ُ َ َ ْ ُ -‬‬
‫ُُ‬
‫أﻗﻮاﳍﻢ‪.‬‬ ‫)‪ (٣‬أي‪:‬‬
‫)‪ (٤‬ﻛﲈ ﰲ »ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪.(٢٠٢/٢٦‬‬
‫‪٢٦١‬‬

‫ِ‬ ‫ِ‬
‫ﳌﻮاﺟﻬﺘﻬﺎ ِ ْ َ ِ‬ ‫اﻟﻌﻈﻴﻤﺔ ﻻ ْ ُ ِ‬ ‫ِ‬ ‫ﻧﻌﻢ؛ ﱠ َ ِ ُ‬
‫اﻟﻔﺘﺎوى ﻓَﻴﻬﺎ ِﱠإﻻ ُ‬
‫اﻟﻌَﻠـَﲈُء‬ ‫وإﺻﺪار َ َ َ‬ ‫ﻳﻨﻬﺾ ُ َ َ َ َ‬ ‫اﻟﻨﻮازل َ َ ُ َ َ‬ ‫ََ ْ‬
‫ﺣﺠﺠﻬـﻢ‬
‫ﻳﻌﺮﻓـﻮا ُ َ َ ُ ْ‬ ‫ﻃـﻼب ِ ْ ِ‬
‫اﻟﻌﻠـﻢ َأن َ ْ ِ ُ‬ ‫ﻏـﲑﻫﻢ ِﻣـﻦ ُ ﱠ ِ‬
‫ﻳﻤﻨـﻊ َ ْ َ ُ ْ‬
‫ذﻟﻚ ﻻ َ ْ َ ُ‬ ‫وﻟﻜﻦ َ ِ َ‬
‫ِ‬ ‫ا َْ َ ُ‬
‫ﻷﻓﺬاذ‪ّ َ َ ،‬‬
‫اﺳﺘﻨﺪوا ِ َإﻟﻴﻬﺎ‪ِ ُ َ َ ْ ،‬‬
‫وﺑﺮاﻫﻴﻨﻬﻢ ﱠاﻟﺘِﻲ ْ َ َ ُ‬‫ِ‬
‫واﻧﻄﻠﻘﻮا ﻣْﻨَﻬﺎ ‪-‬ﰲ َ َ َ ُ‬
‫ﻓﺘﺎواﻫﻢ‪.-‬‬ ‫َْ‬ ‫َََ َُ ْ‬
‫ـﺎس َِإﱃ ﱠ ْ ِ ِ‬ ‫دﻋـ ِ‬ ‫دﻋﻮﺗِـ ِ‬
‫ـﺴﺘﺜﻦ ِﱠإﻻ‬
‫ـﲑ ُﻣـ ْ َ ْ ٍ‬‫اﻟﺘﻘﻠﻴ ـﺪ ‪َ -‬ﻏـ ْ َ‬ ‫ـﻮة اﻟﻨﱠـ ِ‬ ‫ـﲆ َ ْ َ‬ ‫ـﻪ َﻋـ َ‬ ‫رﻛـ َـﺰ ِﰲ َ ْ َ‬
‫ـﻦ َ ﱠ‬
‫ﻓﻤـ ْ‬ ‫ََ‬
‫واﻟﺼﺤﺎﺑﺔ َ ِ ِ‬
‫ِ‬ ‫ﺎب و ِ‬ ‫ﻧﴘ ﱠ ِ‬ ‫اﳌﺠﺘﻬﺪﻳﻦ‪ِ ْ َ َ :-‬‬‫ِ‬
‫اﻟﻨﺎس َ َ‬
‫ﻋـﲆ‬ ‫اﳍﺪى ﱠ َ‬ ‫وأﺋﻤﺔ ُ َ‬
‫ﱠ‬ ‫اﻟﺴﻨﱠﺔ ﱠ َ َ‬ ‫ﺣﺚ اﻟﻜَﺘ ِ َ ﱡ‬ ‫ﻓﻘﺪ َ َ َ‬ ‫ُ َِْ َ‬
‫إﻧـﲈ ِﻫـَﻲ ﰲ‬ ‫اﻟﻀﻼل ِ َ ِ‬
‫واﻟﻔﺘﻦ ِ ﱠ َ‬
‫اﻟﻌﺼﻤﺔ ِﻣﻦ ﱠ َ ِ‬ ‫اﻟﺴﻨﱠِﺔ‪ َ َ ،‬ﱠ‬
‫وأن ِ ْ َ َ‬ ‫ﺎب َو ﱡ‬‫واﺗﺒﺎع اﻟﻜَِﺘ ِ‬
‫اﳊﻖ‪ ،‬ﱢ َ ِ‬ ‫ﱢَ ِ‬
‫اﺗﺒﺎع َ ﱢ‬
‫ﺎب واﻟﺴﱠﻨِﺔ‪ ،‬ﻻ ﰲ ﱠ ْ ِ ِ‬ ‫ﱢاﺗ ِ ِ‬
‫اﻟﺘﻘﻠﻴﺪ‪:‬‬ ‫ﺒﺎع اﻟﻜَﺘ ِ َ ﱡ‬ ‫َ‬
‫َ َ‬
‫ﻗﺎل ‪َ-‬ﺗَﻌَﺎﱃ‪È Ç Æ Å.Ã Â Á À ¿ ¾ ½) :-‬‬
‫‪Ø × Ö Õ Ô Ó Ò.Ð Ï Î Í Ì Ë Ê É‬‬
‫‪] () ( ' & % $ # " ! .Ù‬ﻃﻪ‪.[١٢٦-١٢٣:‬‬
‫ﺑـﻪ َﻟـْﻦ َﺗـ ِﻀﱡﻠﻮا َﺑْﻌـِﺪي‬‫إن َﲤـﺴْﻜُﺘﻢ ِ ِ‬
‫ﻴﻜ ْﻢ َﻣـﺎ ِ ْ َ ﱠ ْ‬ ‫ﺗﺮﻛﺖ ِﻓـ ُ‬‫رﺳﻮل اﷲ ﷺ‪ُ ْ َ َ » :‬‬ ‫وﻗﺎل َ ُ ُ‬ ‫ََ َ‬
‫ﺎب اﷲ‪َ ،‬وُﺳﱠﻨﺘِﻲ«)‪.(١‬‬ ‫‪َ-‬أﺑ ً ِ‬
‫ﺪا‪ :-‬ﻛَﺘ َ‬ ‫َ‬
‫اﻟـﺴﱠﻨِﺔ َ ِ َ ٌ‬
‫ﻛﺜـﲑة‪،‬‬ ‫ﺎب َو ﱡ‬ ‫اﺗﺒـﺎع اﻟﻜَِﺘـ ِ‬
‫ﻋﲆ ﱢ َ ِ‬ ‫وﺣﺜﻬﻢ َ َ‬ ‫ﳏﺎرﺑﺔ ا ﱠ ْ ِ ِ‬
‫ﻟﺘﻘﻠﻴﺪ‪ْ ّ َ َ ،‬‬
‫اﻷﺋﻤﺔ ِﰲ ُ َ ِ‬
‫ََ‬
‫َْ ُ ِ‬
‫وأﻗﻮال َ ﱠ‬ ‫َ‬
‫ﺗﺰﺧﺮ ِ َﲠﺎ ُ ُ ُ‬
‫اﻟﻜﺘﺐ‪.‬‬ ‫َْ َ ُ‬
‫ﻛﺘﺒـﻪ ‪َ-‬وِﻣﻨَْﻬـﺎ‪:‬‬
‫اﻟﻘﻴﻢ ﰲ ُ ُ ِ ِ‬
‫اﺑﻦ َ ﱢ ِ‬ ‫اﻷﻗﻞ‪َ -‬ﻣﺎ َ ﱠ َ ُ‬
‫ﻗﺮره ْ ُ‬ ‫ﻋﲆ َ َ ﱢ‬ ‫اﻟﺘﻘﻠﻴﺪ ‪َ َ -‬‬‫اﻟﺪﻋﺎة ِإﱃ ﱠ ْ ِ‬
‫وﻟﻴﻨﻈﺮ ﱡ ُ‬ ‫َ َْْ ُ‬
‫ﺑﻮاﺣﺪ َ َ َ ِ َ‬
‫وﺛﲈﻧﲔ‬ ‫اﻟﺒﺎﻃﻠﺔ ِ ِ ٍ‬
‫ِ‬
‫ﺷﺒﻬﺎﲥﻢ َ َ َ َ‬ ‫ِ‬ ‫دﻋﺎة ﱠ ْ ِ ِ‬
‫اﻟﺘﻘﻠﻴﺪ ُ ُ َ ِ ُ‬
‫ﻋﲆ َ ِ‬
‫رد َ َ ُ‬ ‫اﳌﻮﻗﻌﲔ«)‪-(٢‬؛ َﺣْﻴ ُﺚ َ ﱠ‬
‫إﻋﻼم ُ ﱢ ِ‬
‫َ‬ ‫»ِ ْ َ‬
‫اﻟﺪاﻣﻐﺔ ِ ْ َ ِ ِ‬
‫ﻟﻠﺒﺎﻃﻞ‪.‬‬ ‫اﳊﺠﺞ ﱠ ِ َ ِ‬ ‫ﻋﺪد ِﻣﻦ ُ َ ِ‬ ‫ﻋﲆ َ َ ٍ‬ ‫وﺟﻪ َ ْ َ ِ‬
‫ﻳﻨﻄﻮي َ َ‬ ‫ﻛﻞ َ ْ‬ ‫وﺟﻬﺎ‪ ُ ،‬ﱡ‬
‫َ ْ ً‬

‫ِ‬
‫اﻟﺼﺤﻴﺤﺔ« )رﻗﻢ‪.(١٧٦١ :‬‬ ‫اﻟﺮواة« )‪-١٨٤‬ﺑﺘﺤﻘﻴﻘﻲ(‪َ ،‬و» ﱢ ْ ِ َ‬ ‫)‪ِ ُ ْ (١‬‬
‫َ‬ ‫اﻟﺴﻠﺴﻠﺔ ﱠ‬ ‫ﻫﺪاﻳﺔ ﱡ‬
‫اﻧﻈﺮ » َ‬
‫)‪-٤٥٣-٤٤٧/٣) (٢‬ﲢﻘﻴﻖ ﻓﻀﻴﻠﺔ اﻷخ اﻟﺸﻴﺦ ﻣﺸﻬﻮر ﺣﺴﻦ(‪.‬‬
 ‫‪٢٦٢‬‬

‫ﻋﺎﻟــﲈ ِﻣـﻦ‬
‫أﻗﻠﺪ َ ِ ً‬ ‫ﻠﺰ ِ‬ ‫ﻗﻮل َ ِ‬ ‫ﺗﻘﺪم؛ َ ِ ﱠ‬ ‫ِ‬
‫ﻣﻨﻲ َأ ْن ﻻَ ُ َ ﱢ َ‬ ‫اﻟﴩع ُﻳ ْ ِ ُ‬
‫اﻟﻘﺎﺋﻞ‪ » :‬ﱠ ْ ُ‬ ‫ﻓﺈن َ ْ َ‬ ‫ﺿﻮء َﻣﺎ َ َ ﱠ‬ ‫وﻋﲆ َ ْ‬ ‫َ ََ‬
‫ﻣﺮﺗﺒﺘﻪ)‪ٌ ْ َ :«-(١‬‬ ‫ِ‬
‫ﺣﻖ‪...‬‬ ‫ﻗﻮل َ ﱞ‬ ‫ﻛﺎﻧﺖ َ ْ َ َ ُ ُ‬ ‫ﻣﻬﲈ َ َ ْ‬ ‫اﻟﻌَﻠَﲈء ‪َ ْ َ -‬‬‫ُ‬
‫ِ‬ ‫ِ‬ ‫ﺧـﺎﻟﻒ َ ِ ﱠ َ‬ ‫ﺧﺎﻟﻒ ﻫﺬا ﱠ ْ ِ َ ِ ِ‬
‫ﻳﻦ‬ ‫اﻷﺋﻤـﺔ ُ ْ َ ِ َ‬
‫اﳌﺠﺘﻬـﺪﻳﻦ‪ ،‬ﱠاﻟـﺬ َ‬ ‫ﻓﻘﺪ َ َ َ‬ ‫اﻟﺘﺄﺻﻴﻞ ْ ﱠ‬
‫اﻟﻌﻠﻤﻲ؛ َ َ ْ‬ ‫وﻣﻦ َ َ َ َ‬ ‫َ َ ْ‬
‫اﳌﺠﺘﻬﺪﻳﻦ‪َ -‬ﻋﻦ َ ْ ِ ِ ِ‬ ‫ِ‬
‫ﻋـﲆ ﱢ َ ِ‬
‫اﺗﺒـﺎع‬ ‫أﺷﺪ اﻟﻨﱠْﻬِﻲ‪ ُ َ َ ،‬ﱡ َ ُ ْ‬
‫وﳛﺜـﻮﳖﻢ َ َ‬ ‫ﺗﻘﻠﻴﺪﻫﻢ َ َ ﱠ‬
‫ْ‬ ‫اﻟﻨﺎس ‪َ -‬ﻏَْﲑ ُ ْ َ ِ َ‬ ‫ﻳﻨﻬﻮن ﱠ َ‬ ‫ََْ ْ َ‬
‫اﳊﺚ‪.‬‬ ‫أﺷﺪ َ ﱢ‬ ‫اﻟﺴﻨﱠِﺔ َ َ ﱠ‬‫ﺎب َو ﱡ‬ ‫اﻟﻜَِﺘ ِ‬
‫اﻟـﺪاﻋﻲ ِإﱃ ﱠ ْ ِ ِ‬
‫اﻟﺘﻘﻠﻴـﺪ؛ َ َ َ ْ َ‬ ‫رأي ﻫﺬا ﱠ ِ‬ ‫ﻛﺎن َ ِ ﱠ ُ‬
‫ﺗﺰﺧـﺮ‬ ‫ﻟﺮأﻳـﺖ ُ ُ َ‬
‫اﻟﻜﺘـﺐ َ ْ َ ُ‬ ‫ﻳﺮون َ ْ َ َ‬‫اﻷﺋﻤﺔ َ َ ْ َ‬ ‫ﻓﻠﻮ َ َ‬ ‫ََْ‬
‫ﻋﲆ ﱠ ْ ِ ِ‬
‫اﻟﺘﻘﻠﻴﺪ‪.‬‬ ‫ﺑﺤﺚ ﱠ ِ‬
‫اﻟﻨﺎس َ َ‬ ‫َِ ﱢ‬

‫اﻟﺒﴫاء‪!-‬‬ ‫ﺑﻌﻜﺲ َ ِ َ‬
‫ذﻟﻚ ‪َ-‬ﻛَﲈ َ َ ُ‬
‫ﻳﺮاه ُ َ َ ُ‬
‫ِ‬
‫اﻟﻮاﻗﻊ ِ َ ْ ِ‬ ‫ِ‬
‫ََ ﱠ‬
‫وﻟﻜﻦ َ َ‬
‫اﳌـﺎﻧﻊ ِﻣـﻦ ﱠ ْ ِ‬
‫ِ‬ ‫ذاك ﱠ ِ‬
‫اﻟـﺪاﻋﻲ ِ َإﱃ ﱠ ْ ِ‬
‫اﻟﺘﻘﻠﻴـﺪ َ َ ﱠ‬
‫أﺷـﺪ‬ ‫ﻳﻄﻌـﻦ ِﰲ َ ِ َ‬
‫اﻟﺘﻘﻠﻴـﺪ َ ْ َ ُ‬ ‫ﻛﺎن َ َ‬‫إذا َ َ‬‫ﻓﻜﻴﻒ ِ َ‬
‫َ َْ َ‬
‫ﻗﻮﻟﻪ ‪ِ-‬ﻓﻴﻪ‪:-‬‬
‫ﻛﻤﺜﻞ َ ِ ِ‬‫ِ‬
‫اﻟﻄﻌﻦ؟!! َ ْ ِ ْ‬ ‫ﱠْ‬
‫ﻳﻜﻮن ِﻣـﻦ‬
‫ﻛﻴﻒ ﻻ َ ُ ُ‬
‫ﺟﻬﻨﻢ! َ ْ َ‬ ‫ﻋﲆ َ ْ َ ِ‬
‫أﺑﻮاب َ َ ﱠ َ‬
‫اﻟﺸﺨﺺ َﳍﻮ ِﻣﻦ ﱡ َ ِ‬
‫اﻟﺪﻋﺎة َ َ‬ ‫ﻫﺬا ﱠ ْ َ ُ َ‬ ‫»َواﷲ ِ ﱠ‬
‫إن َ َ‬
‫ﻟــﻬﺎ َ َ ِ َ‬
‫ﻗﻮاﻋـﺪ)‪،(٢‬‬ ‫وﻳﻘﻌـﺪ َ َ‬
‫ﻳﺆﺻـﻞ ِ ْ ُ ِ‬
‫ﻟﻸﻣـﺔ ُ ُ‬
‫أﺻـﻮﻻً‪ َ ُ َ ،‬ﱢ ُ‬ ‫ﱠ‬ ‫وﻫﻮ ُ َ ﱢ ُ‬
‫ﺟﻬﻨﻢ‪َ ُ َ ،‬‬ ‫ﻋﲆ َ ْ َ ِ‬
‫أﺑﻮاب َ َ ﱠ َ‬
‫ﱡ َ ِ‬
‫اﻟﺪﻋﺎة َ َ‬

‫ﻓﺘﻨﺒﻪ‪...‬‬
‫ﺳﻮاء؛ ﱠ‬
‫ٌ‬ ‫ً‬
‫ﲨﻴﻌﺎ‪-‬‬ ‫اﻟﻌﻠﻢ ‪-‬ﰲ ذﻟﻚ‪-‬‬ ‫ِ‬ ‫ُ‬
‫وﻣﺴﺎﺋﻞ‬ ‫)‪(١‬‬
‫ﻳﺆﺻـﻞ ُ ِ‬ ‫ٍ‬ ‫ٍ‬
‫ً‬
‫أﺻـﻮﻻ‪ َ ُ ،‬ﱢ ُ‬
‫وﻳﻘﻌـﺪ‬ ‫ﺑﺄﻧﻪ‪ َ ُ ) :‬ﱢ ُ ﱠ‬
‫ﻟﻸﻣـﺔ‬ ‫أي أﺣﺪ ﱠ ُ‬ ‫أي واﺣﺪ )!( ﱠ‬ ‫اﻟﻴﻮم‪ -‬أن َ ﱠ ِ َ‬
‫ﻳﺘﻬﻢ ﱡ‬ ‫َ‬
‫أﺳﻬﻞ ‪َ -‬‬ ‫)‪ (٢‬ﻣﺎ‬
‫ِ‬ ‫ﻳﺼﻔﻬﺎ ﺑَِﱠﺄﳖﺎ‪َ ِ َ ) :‬‬
‫ﺛﻢ َ ِ َ‬ ‫ﳍﺎ ﻗﻮاﻋﺪ! َ ْأو َ ْ ِ َ‬
‫ﺿﺎﻟﺔ!(‪ ،‬و‪..‬و‪!!..‬‬ ‫ﻓﺎﺳﺪة!(‪َ ،‬و‪ َ ْ ِ ) :‬ﱠ‬
‫إﺟﺮاﻣﻴﺔ!(‪ ،‬و‪ ) :‬ﱠ‬ ‫ﺗﺄﺻﻴﻼت(!! ُ ﱠ‬
‫اﳉﻴﺪ‪:‬‬
‫واﻟﻌﱪة ﰲ ذﻟﻚ‪ :‬ﺑﺎﻟﻔﻬﻢ اﻟﺼﺤﻴﺢ‪ ،‬واﻟﻨﻘﺪ ﱢ‬
‫ُ‬
‫ﺻﺤﻴﺤﺎ‪َ َ َ :‬‬
‫ﺳﻘﻂ اﻟﻨﻘﺪ!‬ ‫ً‬ ‫اﻟﻔﻬﻢ‬
‫ُ‬ ‫ﻳﻜﻦ‬ ‫ْ‬
‫ﻓﺈن ﱂ ْ ُ‬
‫اﻟﺪﻋﻮى!!‬ ‫ﺟﻴﺪا‪ِ َ ِ َ :‬‬
‫اﻟﻨﻘﺪ ﱢ ً‬
‫ﻓﺸﻠﺖ ﱠ ْ َ‬ ‫وإذا ﱂ ْ ﻳﻜﻦ ُ‬
‫=‬ ‫اﻻدﻋﺎء!؟‬ ‫‪ ...‬وأي ﺑﻼء ﱡ ِ‬
‫أﺷﺪ ﻣﻦ ﱢ‬ ‫ﱡ‬
‫‪٢٦٣‬‬
‫‪..............................................................................‬‬
‫اﻟﻘﻴﻢ ﱠﳌﺎ َ‬
‫ﻗﺎل ﰲ »ﻣﺪارج اﻟﺴﺎﻟﻜﲔ« )‪:(٤٨٩/١‬‬ ‫اﺑﻦ ﱢ ِ‬ ‫ِ‬
‫اﻹﻣﺎم َ‬
‫َ‬ ‫ورﺣﻢ اﷲُ‬
‫َ‬ ‫=‬
‫اﻟﻨﺎس إﻻﱠ ﱠ ُ‬
‫اﻟﻨﺎس!؟«‪.‬‬ ‫آﻓﺔ ﱠ ِ‬ ‫»وﻫﻞ ُ‬
‫ُ‬
‫ورﺳـﻮﻟﻪ‬ ‫أﺻﻼ ﱂ ُ َ ﱢ ْ ُ‬
‫ﻳﺆﺻـﻠﻪ اﷲُ‬ ‫ً‬ ‫وﻛﻞ َﻣﻦ ﱠ َ‬
‫أﺻﻞ‬ ‫رﲪﻪ اﷲُ‪ -‬ﰲ »ِﺷﻔﺎء اﻟﻌﻠﻴﻞ« )ص‪ ُ » :(١٤‬ﱡ‬ ‫وﻗﺎل ‪ُ -‬‬
‫ﻏـﲑ ﻣـﺎ‬ ‫ً‬ ‫ِ‬ ‫ِ‬
‫ﻣﻮاﺿﻌﻬﺎ‪ ،‬ﻓﻠﺬﻟﻚ ﱂ ُ َ ﱢ ْ‬ ‫ِ‬ ‫اﻟﺴﻨ ِﱠﺔ‬ ‫ﻗﺎده َ ْ ً‬
‫أﺻﻼ َ‬ ‫ورﺳﻮﻟﻪ‬ ‫ﺣﺰب اﷲ‬‫ُ‬ ‫ﻳﺆﺻﻞ‬ ‫وﲢﺮﻳﻔﻬﺎ ﻋﻦ‬ ‫رد ﱡ‬ ‫ﻗﴪا إﱃ ﱢ‬ ‫َُ‬
‫ﻳﺮﺟﻌﻮن«‪.‬‬
‫وﺟﻨ ُ ُﱠﺘﻬﻢ اﻟﺘﻲ إﻟﻴﻬﺎ ُ ْ َ ُ‬ ‫أﺻﻠﻬﻢ اﻟﺬي ﻋﻠﻴﻪ ُ َ ﱢ ُ َ‬
‫ﻳﻌﻮﻟﻮن‪َ ،‬‬ ‫اﻟﺮﺳﻮل‪ ،‬ﻓﻬﻮ ُ‬ ‫ُ‬ ‫ﺟﺎء ﺑﻪ‬
‫اﻟﺴﺨﺎوي ﰲ »ﻓﺘﺢ اﳌﻐﻴﺚ« )‪- (٤٣٦-٤٣٥/٤‬ﰲ ﺻـﺪد ِ‬
‫ﻛﻼﻣـﻪ ﻋـﲆ ﺧﻄـﻮرة‬ ‫اﳊﺎﻓﻆ ﱠ َ ِ ﱡ‬ ‫ُ‬ ‫وﻗﺎل‬
‫اﳉﺮح واﻟﺘﻌﺪﻳﻞ‪:-‬‬
‫ﻫـﻮى؛ َ ْ ِ ُ‬
‫ﳛﻤﻠـﻚ ُ ﱞ‬
‫ﻛـﻞ‬ ‫ﺗﻘﺪم‪ِ ،-‬ﻣﻦ َ َ ٍ‬
‫ﻏﺮض أو َ ً‬ ‫أﺛﺮ َﻣﻦ ﱠ‬ ‫واﺣﺬر ‪ -‬ﱡأﳞﺎ ُ َ َ ﱢ‬
‫اﳌﺘﺼﺪي ﻟﺬﻟﻚ‪ ،‬اﳌﻘﺘﻔﻲ ﻓﻴﻪ َ‬ ‫» ْ َ ْ‬
‫وﺗﺮك اﻹﻧﺼﺎف‪ ،‬أو اﻹﻃﺮاء واﻻﻓﱰاء!‬ ‫ﻣﻨﻬﲈ ﻋﲆ اﻟﺘﺤﺎﻣﻞ واﻻﻧﺤﺮاف‪ِ َ ،‬‬
‫ْ‬
‫اﻟﻘﺎﺋﻢ ﺑﺬﻟﻚ‪ُ -‬‬
‫اﻵﻓﺔ ﻣﻨﻬﺎ‪.‬‬ ‫ِ‬ ‫ﺗﺪﺧﻞ ‪-‬ﻋﲆ‬ ‫اﻷﻣﻮر اﻟﺘﻲ ُ ُ‬‫ﴍ ُ‬ ‫ﻓﺬﻟﻚ ﱡ‬
‫رﺑـﲈ‬
‫ﻓﺈﻧـﻪ ﱠ‬
‫اﳌﺘﺄﺧﺮﻳﻦ‪ ،‬ﱠ ُ‬ ‫دﻳﺎﻧﺘﻬﻢ‪ ،‬ﺑﺨﻼف ﱢ‬ ‫ﻣﻨﺰﻫﻮن ﻋﻨﻪ؛ ُﻟﻮﻓﻮر ِ َ‬
‫ﻏﺎﻟﺒﺎ‪ ،-‬ﱠ َ‬
‫واﳌﺘﻘﺪﻣﻮن ﺳﺎﳌﻮن ﻣﻨﻪ ‪ً -‬‬ ‫ﱢ‬
‫ِ‬
‫ﺗﻮارﳜﻬﻢ‪.‬‬ ‫ﻳﻘﻊ ذﻟﻚ ﰲ‬
‫ُ‬
‫ﳎﺎﻧﺐ ﻷﻫﻞ اﻟﺪﻳﻦ وﻃﺮاﺋﻘﻬﻢ‪.‬‬ ‫ٌ‬ ‫وﻫﻮ‬
‫ِ‬
‫ﺧﻄﺮ‪:‬‬
‫ﻓﺎﳉﺮح واﻟﺘﻌﺪﻳﻞ َ ٌ‬‫ُ‬
‫ﻓﻴﺨﺸﻰ ﻋﻠﻴـﻚ أن ُ َ‬
‫ﺗـﺪﺧﻞ ﰲ‬ ‫ﺣﻜﲈ ﻟﻴﺲ ﺑﺜﺎﺑﺖ‪َ ُ ،‬‬ ‫ﻛﻨﺖ ُ ْ ِ‬
‫ﻛﺎﳌﺜﺒﺖ ُ ً‬ ‫ﺗﺜﺒﺖ‪َ ،‬‬ ‫إن ﱠ ْ َ‬
‫ﻋﺪﻟﺖ ﺑﻐﲑ ﱡ‬ ‫ﻷﻧﻚ ْ‬ ‫‪ -‬ﱠ‬
‫ﺣﺪﻳﺜﺎ وﻫﻮ ﻳَﻈﻦ ﱠأﻧﻪ َ ِ‬
‫ﻛﺬب«‪.‬‬ ‫ً‬ ‫روى‬
‫ُ ﱡ ُ‬ ‫ُزﻣﺮة » َﻣﻦ َ َ‬
‫َ ِ‬ ‫ِ‬ ‫اﻟﻄﻌﻦ ﰲ ِ‬
‫ﺑﻤﻴﺴﻢ ﺳﻮء‬
‫ووﺳﻤﺘﻪ ْ َ‬ ‫أﻗﺪﻣﺖ ﻋﲆ ﱠ ْ ِ ُ ْ‬
‫ﻣﺴﻠﻢ ﺑﺮيء ﻣﻦ ذﻟﻚ‪ُ ْ َ َ َ ،‬‬ ‫َ‬ ‫ﲢﺮز‪،‬‬
‫ﺟﺮﺣﺖ ﺑﻐﲑ ﱡ‬‫وإن َ ﱠ ْ َ‬‫‪ْ -‬‬
‫ﻋﺎره ً‬
‫أﺑﺪاَ!‬ ‫ََْ‬
‫ﻳﺒﻘﻰ ﻋﻠﻴﻪ ُ ُ‬
‫ﺣﻖ اﷲ ‪-‬ﺗﻌﺎﱃ‪ -‬ور ِ ِ‬ ‫أي َ َ‬
‫ﺣﻖ آدﻣﻲ‪.‬‬
‫ﺳﻮﻟﻪ ﷺ‪ :‬ﱠ‬ ‫ﺧﻄﺮ! ﻓﺈن ﻓﻴﻪ ﻣﻊ ﱢ‬ ‫ﺧﻄﺮ ﱡ‬‫ﻓﺎﳉﺮح َ َ ٌ‬
‫ُ‬ ‫‪...‬‬
‫اﳌﻜﺘﺘﺐ ﰲ اﻟﺘﻘﻲ اﺑﻦ ِ‬
‫ﺑﻨـﺖ‬ ‫ﺑﺎﳌﺤﴬ ُ ْ َ َ‬
‫ﺟﻲء ﻟﻠﺘﻘﻲ اﺑﻦ دﻗﻴﻖ اﻟﻌﻴﺪ َ ْ َ‬ ‫ﻟـﲈ‬ ‫ِ‬ ‫ِ‬
‫ﱢ‬ ‫َ‬ ‫وﻟـﲈ ﰲ اﳉﺮح ﻣﻦ اﳋﻄﺮ‪ :‬ﱠ‬ ‫َ‬
‫َ‬
‫وأﻏﻠـﻆ ﻋﻠـﻴﻬﻢ‬ ‫أﺷﺪ اﻣﺘﻨﺎع ‪-‬ﻣﻊ ﻣﺎ ﻛﺎن ﺑﻴﻨﻬﲈ ﻣﻦ اﻟﻌﺪاوة اﻟﺸﺪﻳﺪة‪-‬؛ ﺑـﻞ‬ ‫اﻷﻋﺰ‪َ ُ ْ َ ،‬‬
‫ﻟﻴﻜﺘﺐ ﻓﻴﻪ؛ اﻣﺘﻨ ََﻊ ﱠ‬ ‫ّ‬
‫ﰲ اﻟﻜﻼم! وﻗﺎل‪:‬‬
‫=‬ ‫ورده‪.‬‬
‫أﻛﺘﺐ ﻓﻴﻪ«‪ َ ،‬ﱠ‬
‫َ‬ ‫»ﻣﺎ َ ِ ﱡ‬
‫ﳛﻞ ﱄ أن‬
 ‫‪٢٦٤‬‬

‫ﻋﲆ َ ِ ِ‬ ‫أﳖﺎ ِﻫَﻲ ﱢ‬ ‫اﳊﻖ‪ ،‬ﱠ ِ‬ ‫وﻳﺰﻋﻢ َ ِ‬ ‫ِ‬

‫ﻏـﲑه‬
‫ْ‬ ‫أﻧﻪ َ ِ ُ‬
‫ﳚﺐ َ َ‬ ‫اﻟﺪﻳﻦ‪ ،‬و ﱠ ُ‬ ‫وﻳﺪﻋﻲ َ ﱠ َ‬ ‫ﻋﻨﻬﺎ‪ ُ ُ ْ َ َ ،‬ﱠ َ‬
‫أﳖﺎ ﻫَﻲ َ ﱡ َ َ‬ ‫وﻳﺪاﻓﻊ َ ْ َ‬
‫ََُ ُ‬
‫أن َ ﱠ ِ َ َ‬
‫ﻳﺘﺒﻌﻬﺎ!!‬ ‫َ ْ‬

‫اﻟﻀﻼل ُ ِ ُ‬
‫اﳌﺒﲔ!‬ ‫ﻫﻮ ﱠ َ ُ‬ ‫َ َ‬
‫ﻫﺬا ُ َ‬
‫ﻋﻦ َ ِ ِ‬ ‫أن ُ ِ ﱠ َ‬ ‫ﻫﺬا اﳉ ِ‬
‫ﺎﻫِﻞ‪ْ َ -‬‬ ‫ﻫﺬا اﳉ ِ‬
‫ﺎﻫِﻞ ‪ِ َ َ َ -‬‬ ‫أن َ َ ِ‬
‫ﺳﺒﻴﻞ‬ ‫ﻳﻀﻠﻨﺎ َ ْ‬ ‫وأﻣﺜﺎل َ َ َ‬
‫ْ‬ ‫ﻋﻠﻴﻨﺎ َ ْ ْ َ‬
‫ﻧﺤﺬر ﻣﻦ َ َ َ‬ ‫َو َ َ ْ َ‬
‫رﺑﻨﺎ«!!!‬
‫َﱢَ‬
‫ُ‬
‫أﻗﻮل‪:‬‬
‫اﳊﻖ َ ِ‬ ‫وﻗﻮل َ ِ‬ ‫ﲢﺬﻳﺮ ِ‬‫ِ‬
‫ﻋﺎﻃﻞ‪..‬‬ ‫ﻋﻦ َ ﱢ‬ ‫وﻛﻞ َﻫﺬا َ ْ ٌ َ‬
‫ﺑﺎﻃﻞ‪ٌ ْ َ َ ،‬‬ ‫‪ ُ َ ...‬ﱡ‬
‫ِ‬ ‫وﻣﻦ ﱡ ِ‬
‫اﻟﺪﻋﺎة َِإﱃ َ ْ َ ِ‬ ‫ﲪﻠﺔ ِ ْ ِ ِ‬
‫ﻣﻨﻪ ِﻣﻦ َ ِ‬‫ﻛﺎن ُ ﱠ ِ‬
‫اﳌﻨﻬﺞ ﱠ َ ﱢ‬
‫اﻟﺴﻠﻔﻲ؟!‬ ‫َ‬ ‫اﻟﻌﻠﻢ‪َ َ ،‬‬ ‫ََ‬ ‫ﻓﻜﻴﻒ ِ َإذا َ َ َ ُ‬
‫اﳌﺤﺬر ْ ُ‬ ‫َ َْ َ‬
‫إﺧﻮاﻧﻴـﺔ َ ِ ٍ‬
‫ِ ٍ‬ ‫ِ‬ ‫ِ ِ‬ ‫اﻟﺒﺪع َ ْ َ ِ‬ ‫ﻓﻜﻴﻒ إذا ﻛﺎن ِﺿﱠﺪ َأْﻫﻞ ِ َ ِ‬
‫ﲨﻴﻌﻬـﺎ‪ -‬ﻣـﻦ ِ ْ َ ﱠ َ ﱠ‬
‫ﻋﺎﳌﻴـﺔ‪،‬‬ ‫واﻷﺣﺰاب ‪َ َ -‬‬ ‫َ‬
‫ِ‬
‫واﻟﺘﻜﻔﲑﻳﲔ)‪َ-(١‬و َﻏ ْ ِﲑِﻫ ْﻢ ‪-‬؟!!‬ ‫واﻟﻘﻄﺒﻴﲔ‪ َ ،‬ﱡ ُ ِ ﱢ َ‬
‫واﻟﴪورﻳﲔ‪ َ ،‬ﱠ ْ ِ ﱢ َ‬ ‫َ ُ ِْﱢ َ‬

‫اﻷﻋﺰ ﺑﺬﻟﻚ‪.‬‬
‫ّ‬ ‫وﻓﻮر ِدﻳﺎﻧﺘﻪ وأﻣﺎﻧﺘﻪ‪ ،‬واﻧﺘﻔﻊ اﺑﻦ ِ‬
‫ﺑﻨﺖ‬ ‫وﻋﺪ ﰲ ُ ُ‬
‫ﺟﻼﻟﺘﻪ ﺑﺬﻟﻚ‪ ُ ،‬ﱠ‬
‫ُ‬ ‫ﻓﺘﺰاﻳﺪت‬
‫َ ْ‬ ‫=‬
‫ُ‬
‫ﺣﻔﺮة ِﻣـﻦ‬ ‫ُ‬
‫أﻋﺮاض اﳌﺴﻠﻤﲔ ُ ٌ‬ ‫اﺑﻦ دﻗﻴﻖ اﻟﻌﻴﺪ ﻫﻮ اﻟﻘﺎﺋﻞ ‪-‬ﳑﺎ َ ْ َ َ‬
‫أﺣﺴﻦ ﻓﻴﻪ‪:-‬‬ ‫واﻟﺘﻘﻲ ُ‬
‫ﱡ‬ ‫وﻛﻴﻒ ﻻ؟!‬
‫اﳌﺤﺪﺛﻮن‪ ُ ،‬ﱠ‬
‫واﳊﻜﺎم‪.«..‬‬ ‫ﱢ‬ ‫ِ‬
‫ﻃﺎﺋﻔﺘﺎن ﻣﻦ اﻟﻨﺎس‪:‬‬ ‫وﻗﻒ ﻋﲆ َﺷ ِ‬
‫ﻔﲑﻫﺎ‬ ‫ُﺣَﻔ ِﺮ ﱠ‬
‫اﻟﻨﺎر‪َ َ َ ،‬‬
‫ﻗﻠﺖ‪:‬‬
‫ِ‬
‫ﺻﺤﻴﺤﻪ«)‪.- (٧/١‬‬ ‫ﻣﺴﻠﻢ ‪-‬ﰲ )ﻣﻘﺪﻣﺔ( »‬ ‫ً‬
‫ﺣﺪﻳﺜﺎ‪ :«..‬رواه‬ ‫ُ‬
‫ﺣﺪﻳﺚ‪َ » :‬ﻣﻦ روى‬ ‫‪-‬‬
‫ٌ‬
‫وﻛﻠﻤﺔ اﺑﻦ دﻗﻴﻖ ِ‬
‫اﻟﻌﻴﺪ‪ :‬ﰲ ﻛﺘﺎﺑﻪ »اﻻﻗﱰاح« )‪.(٣٤٤‬‬ ‫ُ‬ ‫‪-‬‬
‫اﻟﻜﺘﺒﻲ ﰲ » َﻓـﻮات َ َ َ‬
‫اﻟﻮﻓﻴـﺎت«‬ ‫ٍ‬
‫ﺷﺎﻛﺮ ُ ُ ِ ﱡ‬ ‫اﻷﻋﺰ‪ :‬ﺗﻮﰲ َﺳﻨ ََﺔ )‪٦٩٥‬ﻫـ(‪ ،‬ﺗﺮﲨﻪ ُ‬
‫اﺑﻦ‬ ‫ّ‬ ‫واﻟﺘﻘﻲ اﺑﻦ ﺑﻨﺖ‬
‫ﱡ‬ ‫‪-‬‬
‫)‪.(٢٧٩/٢‬‬
‫ﺑﺎﻃﻞ ُ َ ِ‬
‫ِ‬ ‫)‪ (١‬وﻫﺬا ﻣﺎ َ َ ْ‬
‫ﻫـﺆﻻء‪=-‬‬ ‫وﻣﺆﻟﻔﺎﺗﻨﺎ ‪ِ -‬ﰲ َ ﱢ‬
‫رد َ ِ َ‬ ‫اﻟﺮد ﻋﲆ ﻫﺆﻻء‪ِ ُ ،-‬‬
‫وﻋﺮﻓﻨﺎ ﺑﻪ‪ ُ ،‬ﱠ ُ‬ ‫ﻧﺸﺄﻧﺎ ﻋﻠﻴﻪ ‪-‬ﰲ ﱠ ﱢ‬
‫‪٢٦٥‬‬

‫ﺴﺘﺪﻋﻲ ُ َ َ َ َ‬
‫اﳌﻨﺎﺻـﺤﺔ‬ ‫ﺑﻌﺾ َ ْ َ ِ‬
‫اﻷﺧﻄـﺎء‪َ :‬ﻓﻬـﺬا ﻳـ َ ْ ِ‬ ‫ﻋﻨﺪه َ ْ ُ‬ ‫ِ‬
‫َ َ ْ‬ ‫ﻛﻮن ﻫﺬا ‪-‬أو ذاك‪ُ َ ْ -‬‬
‫وأﻣﺎ ُ‬ ‫ﱠ‬
‫اﻟـﺪاﻋﻲ ِ َإﱃ ﱠ ْ ِ‬
‫ذاك ﱠ ِ‬
‫ﻋﻠﻴـِﻪ َ َ‬ ‫اﳊﺮب ﱠ ِ َ َ ِ‬ ‫ِِ‬ ‫ََ ِﱠَ‬
‫اﻟﺘﻘﻠﻴـﺪ!!‬ ‫ﺷـﻨﻬﺎ َ َ ْ‬
‫اﻟﺸﺪﻳﺪة ﱠاﻟﺘﻲ َ ﱠ َ‬ ‫اﻷﺧﻮﻳﺔ)‪(١‬؛ ﻻ َﻫﺬه َ ْ َ‬

‫= ﱠٌ‬
‫داﻟﺔ ﻋﻠﻴﻪ ‪-‬ﺑﺤﻤﺪ اﷲ‪.-‬‬
‫ﲠﻢ‪...-‬‬ ‫وﱂ ْ َ ْ َ ْ‬
‫ﻧﺄﺑﻪ ِ ِ‬ ‫اﻟﺮد واﻟﻨﻘﺪ! ‪َ َ -‬‬
‫أﻧﺎس )!( ﺑﺴﺒﺐ ﻛﺜﺮة ّ‬ ‫اﻧﺘﻘﺪﻧﺎ ُ ٌ‬
‫ﺑﻞ َ َ‬
‫ِ‬ ‫ِ‬
‫وﻣﻮاﻓﻘﺔ ﻣﺎ ﻋﻨﺪﻫﻢ ﻣﻦ ﺑﻼء!!‬ ‫ﺑﻤﺪاﻫﻨﺔ ﻫﺆﻻء‪ُ ،‬‬ ‫آﺧﺮون ‪-‬ﰲ آﺧﺮ اﻟﺰﻣﻦ!‪ -‬ﱠ ِ ُ‬
‫ﻟﻴﺘﻬﻤﻮﻧﺎ ُ‬ ‫وﻳﺄﰐ َ‬
‫وﻗﺒﻴﺢ َ َ ِ ِ ِ‬
‫ﻓﻌﺎﺋﻠﻬﻢ‪...‬‬ ‫ﺳﻮء َ ِ ِ ِ‬
‫ﺻﻨﺎﺋﻌﻬﻢ‪ِ ِ َ َ ،‬‬ ‫اﳌﺸﺘﻜﻰ ِﻣﻦ ِ‬ ‫ﻋﻨﺰة وﻟﻮ ﻃﺎرت!!! ﻓﺈﱃ اﷲ ُ ْ َ‬
‫ْ ُ‬
‫)‪.(2 1 0 / . - ,‬‬

‫اﻟﻘﻠﺐ َ ِ ُ‬
‫اﻟﻜﺒﲑ‪.‬‬ ‫ﻫﻮ َ ْ ُ‬
‫ﻫﺬا ُ َ‬ ‫)‪َ َ (١‬‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫وﻳـﺴﻌﻰ ِ َ ْ َ‬
‫إﻟﻴﻬـﺎ‪،‬‬ ‫وﻳﻨ َْﺘﴚ َ َﳍﺎ‪َ ْ َ ،‬‬ ‫ﻳﻔﺮح ﱠ ﱠ‬
‫ﺑﺎﻟﺰﻟﺔ‪َ َ ،‬‬ ‫اﳍﻔﻮة‪ْ َ ،‬ﺑﻞ ُ‬ ‫اﳌﺘﻨَ ﱢﻤﺮ‪ ،‬ﱠاﻟﺬي َﻳﻨ َ ُ‬
‫ْﺘﻈﺮ َ ْ َ‬ ‫اﳌﺘﺼﻴﺪ‪َ ُ ،‬‬
‫ﺑﺺ‪ َ َ ُ ،‬ﱢ ُ‬ ‫ﻻَ ُ َ َ‬
‫اﳌﱰ ﱢ ُ‬
‫ﻛﻞ ٍ‬ ‫وﻳﻐﻠﻖ ُ ﱠ‬ ‫ِ‬
‫دوﳖﺎ!!‬
‫ﺑﺎب َ‬ ‫ﻓﻜﺮه َ َ ْ‬
‫ﻋﻠﻴﻬﺎ‪ُ ،‬‬ ‫وﳚﻤﻊ ْ َ ُ‬
‫َ َْ َ ُ‬
‫ِ ِ‬
‫ﻋﺜـﺮ ﲠـﺎ‪ ،‬وﻻ‬ ‫ﻛﺄﻧﻪ ﻫﻮ اﻟﺬي َ َ َ‬
‫ﻋﺜﺮ؛ ﱠ ُ‬ ‫ﻳﺘﻮﺟﻊ ﻟﻌﺜﺮة أﺧﻴﻪ اﳌﺆﻣﻦ إذا َ َ َ‬
‫اﳊﻖ‪ -‬ﻫﻮ اﻟﺬي » ﱠ ُ‬ ‫اﳌﺆﻣﻦ ‪ -‬ﱡ‬
‫ُ‬ ‫ﺑﻴﻨﲈ‬
‫َْ َ ُ‬
‫ﻳﺸﻤﺖ ﺑﻪ«‪.‬‬
‫ﻛﲈ ﰲ »ﻣﺪارج اﻟﺴﺎﻟﻜﲔ« )‪.(٤٣٦/١‬‬
‫ِ‬ ‫ِ‬
‫ﺳﲑ أﻋﻼم اﻟﻨﱡﺒﻼء« )‪ (٣٠٨/٤‬ﻋﻦ ﱠ ْ ِ ّ‬
‫اﻟﺸﻌﺒﻲ‪ ،‬ﻗﺎل‪:‬‬ ‫وﰲ »ﺣﻠﻴﺔ اﻷوﻟﻴﺎء« )‪ ،(٣٢٠/٤‬و» َ‬
‫اﻟﺘﺴﻊ واﻟﺘﺴﻌﲔ«‪.‬‬
‫َ‬ ‫واﺣﺪة‪ :‬ﻷﺧﺬوا اﻟﻮاﺣﺪة‪ ،‬وﺗﺮﻛﻮا‬
‫ً‬ ‫ﺗﺴﻌﺎ وﺗﺴﻌﲔ‪َ ،‬‬
‫وأﺧﻄﺄت‬
‫ُ‬ ‫ً‬ ‫»ﻟﻮ َ ُ‬
‫أﺻﺒﺖ‬
‫ُ‬
‫وﺧﻼﻓﻪ‪:‬‬ ‫اﳊﻖ‬
‫ﻋﻜﺲ ﱢ‬ ‫ُ‬ ‫وﻫﺬا‬
‫ِ‬
‫ﻓﻔﻲ »ﻣﻔﺘﺎح دار اﻟﺴﻌﺎدة« )‪- (١٧٦/١‬ﻟﻺﻣﺎم اﺑﻦ َ ﱢ‬
‫اﻟﻘﻴﻢ‪:-‬‬
‫ِ‬
‫ﺑﺄﻟـﻒ ﺷﻔﻴ ِﻊ«‬ ‫ِ‬
‫ﻣـﺤﺎﺳﻨﻪ‬ ‫ٍ‬ ‫اﳊﺒﻴﺐ أﺗﻰ ِ َ ْ ٍ‬
‫ُُ‬ ‫ﺟﺎءت َ‬
‫َ ْ‬ ‫واﺣﺪ‬ ‫ﺑﺬﻧﺐ‬ ‫ُ‬ ‫»وإذا‬
‫ﻋﺬارون‪َ ُ ِ ُ ،‬‬
‫واﳌﻨﺎﻓﻘﻮن َ ﱠ ُ‬
‫ﻋﺜﺎرون‪...‬‬ ‫َ ُْ ُِ‬
‫واﳌﺆﻣﻨﻮن َ ﱠ ُ‬
‫)ﻓﺎﺋﺪة(‪:‬‬
‫ﻧﺎﻗﺘﻪ‪ِ َ َ » :‬‬
‫أن ﻳﻘﺎل ﰲ ِ‬
‫وﺗﻘﻬﻘـﺮت‪-‬؛ َ ﱠ‬
‫ﻟــﲈ ﻗﺎﻟـﻪ‬ ‫وﻗﻔﺖ َ َ ْ َ َ‬
‫أي‪ْ َ :‬‬ ‫ﺧﻸت َ ْ َ‬
‫اﻟﻘﺼﻮاء«! ‪ْ -‬‬ ‫اﻟﻨﺒﻲ ﷺ ْ ُ‬
‫ﱂ ْ َﻳﻘﺒﻞ ﱡ‬
‫ﺣـﺎﺑﺲ=‬
‫ُ‬ ‫ﺣﺒـﺴﻬﺎ‬ ‫اﻟﻘﺼﻮاء‪ ،‬وﻣﺎ ذاك ﳍﺎ ُ ُ‬
‫ﺑﺨﻠﻖ‪ ،‬وﻟﻜـﻦ‪َ َ :‬‬ ‫ﻗﺎﺋﻼ ﷺ‪» :‬ﻣﺎ َ َ َ‬
‫ﺧﻸت َ ْ ُ‬ ‫ً‬ ‫ِ‬
‫أﺻﺤﺎﺑﻪ!‬ ‫ﺑﻌﺾ‬
‫ﻓﻴﻬﺎ ُ‬
 ‫‪٢٦٦‬‬

‫ِ ِ‬ ‫ِ‬ ‫ﺳﺒﺒﺎ ِﰲ َ ْ ِ ِ‬ ‫واﻟﺘﺠﻬﻴﻞ؛ ِ ﱠﳑﺎ َ ُ ُ‬ ‫ﻫﺬا ﱠ ْ ِ َ‬

‫وﺗﺸﺘﻴﺘﻬﻢ‪.‬‬ ‫ﺗﻔﺮﻳﻖ َأْﻫﻞ ﱡ‬
‫اﻟﺴﱠﻨﺔ‪ْ ِ ْ َ َ ،‬‬ ‫ﻳﻜﻮن َ َ ً‬ ‫اﻟﺘﻀﻠﻴﻞ ﱠ ْ ِ َ‬ ‫َو َ‬
‫ِ ِ ِ‬ ‫ﺑﻌــﺪ‪َ ِ -‬إﱃ َ ﱠ‬ ‫ﻣــﻊ ﱠ ْ ِ ِ‬
‫ﻳﻘﺮرﻫــﺎ ُ َ َ ُ‬
‫اﻟﻔﻘﻬــﺎء‬ ‫اﻻﺟﺘﻬــﺎد ‪-‬ﱠاﻟﺘــﻲ ُ َ ﱢ ُ َ‬ ‫أن َ ْ َ َ َ‬
‫ﻣﺮﺗﺒــﺔ ْ َ‬ ‫اﻟﺘﻨﺒﻴــﻪ ‪ُ ْ َ -‬‬ ‫َ َ‬
‫ﻳـﻀﻴﻘﻮن ِ‬ ‫وﻣﻊ َ ِ َ‬ ‫اﻵن‪ِ ً ِ َ -‬‬ ‫ﻮن‪ -‬ﻻ َأْﻋِﺮ ُ‬ ‫ِ‬
‫اﳋ َ َ‬
‫ﻨـﺎق‬ ‫ذﻟـﻚ‪ :‬ﻻ ُ َ ﱢ ُ َ‬ ‫ﻳﺪﻋﻴﻬﺎ! َ َ َ‬
‫ﻋﺎﳌﺎ َ ﱠ َ‬ ‫ف‪َ -‬‬ ‫ُ ُ ﱡ‬
‫واﻷﺻﻮﻟﻴ َ‬
‫ﻃﻠﺒـﺔ ِ ْ ِ‬
‫اﻷذﻛﻴﺎء ِﻣـﻦ َ َ ِ‬‫ﻋﲆ َ ْ ِ ِ‬ ‫ِ‬
‫وﺑـﲔ ﱢ َ ِ‬
‫اﺗﺒـﺎع‬ ‫ﺑﻴـﻨﻬﻢ َ ْ َ‬ ‫اﻟﻌﻠـﻢ‪َ ُ ُ َ َ ،‬‬
‫ﻓﻴﺤﻮﻟـﻮن َ ْ َ ُ ْ‬ ‫َ‬ ‫َ‬ ‫ﻋﲆ َ ْ ُ ِ ْ‬
‫أﻧﻔﺴﻬﻢ‪َ ،‬وﻻ َ َ‬ ‫ََ‬
‫ِ‬ ‫ﺎب واﻟﺴﻨﱠِﺔ‪ ،‬ﱠ َ ﱡ ِ‬ ‫ِ‬
‫َِ‬
‫ﻧﺼﻮﺻﻬﲈ‪.‬‬ ‫واﻟﺘﻔﻘﻪ ﰲ ُ ُ‬ ‫اﻟﻜَﺘ ِ َ ﱡ‬

‫وﺟـﻮب‬
‫وﻳﺮون ُ ُ َ‬
‫ﲠﲈ‪َ ْ َ َ َ ،‬‬ ‫ِْ َ ِ‬
‫واﻻﻋﺘﺼﺎم ِ ِ َ‬ ‫اﻟﺴﱠﻨِﺔ‪،‬‬
‫ﺎب َو ﱡ‬‫اﺗﺒﺎع اﻟﻜَِﺘ ِ‬
‫اﻟﻨﺎس َِإﱃ ﱢ َ ِ‬ ‫َﺑْﻞ َ ْ ُ َ‬
‫ﻳﺪﻋﻮن ﱠ َ‬
‫ِِ‬ ‫ِ‬ ‫اﻟﻨﺎس‪ً ِ َ -‬‬
‫ﲨﻴﻌﺎ‪ َ ُ َ ،-‬ﱢ ُ َ ُ ْ‬ ‫ﻋﲆ ﱠ ِ‬ ‫َِ َ‬
‫وﳛﺬروﳖﻢ ﻣﻦ ُ َ َ َ َ‬
‫ﳐﺎﻟﻔﺘﻬﲈ‪.‬‬ ‫ذﻟﻚ َ َ‬
‫ـﻮرة َأﺳـ ِ ِ ِ‬ ‫اﻟﺘﻨﺒﻴﻬـ ِ‬
‫ـﺎت‪ُ -‬ﻳـ ْ ِ ُ‬ ‫ِِ‬
‫ـﺎﻟﻴﺒﻪ‪،‬‬ ‫ﺧﻄـ َ َ َ‬‫ـﺪرك ُ ُ‬ ‫ـﻢ َﻫــﺬه ﱠ ْ ِ َ‬
‫ﻓﻬـ َ‬ ‫اﳉـ ِ َ‬
‫ـﺎرح ‪َ ِ -‬إذا َ ِ‬ ‫أن َ‬
‫وأرﺟــﻮ ﱠ‬

‫اﻟﺒﺨﺎري« )‪.-(٢٧٣١‬‬
‫ّ‬ ‫=اﻟﻔﻴﻞ« ‪-‬ﻛﲈ ﰲ »ﺻﺤﻴﺢ‬
‫اﺑﻦ َ ﱠ‬
‫ﺑﻄﺎل ﰲ »ﴍح ﺻﺤﻴﺢ اﻟﺒﺨﺎري« )‪:(١٢٦/٨‬‬ ‫اﻹﻣﺎم ُ‬
‫ُ‬ ‫وﻗﺎل‬
‫ﳛﻜﻢ ﲠﺎ ﻋﲆ اﻟﻄﺎرئ ﱠ ّ‬
‫اﻟﺸﺎذ ﻣﻨﻬـﺎ؛‬ ‫اﳌﻌﺮوﻓﺔ ِﻣﻦ )اﳊﻴﻮان( ‪ ُ -‬ﱠ‬
‫ﻛﻠﻬﺎ‪ُ َ ُ -‬‬ ‫َ‬ ‫َ‬
‫اﻷﺧﻼق‬ ‫»ﻓﻴﻪ ٌ‬
‫دﻟﻴﻞ ﻋﲆ أن‬
‫ٍ‬
‫ﻫﻔﻮة ﻛﺎﻧﺖ ﻣﻨﻪ ﱂ ْ ُ ْ َ‬ ‫إﻧﺴﺎن إﱃ ﻏﲑ ُ ُ ِ‬ ‫ِ‬
‫ﳛﻜﻢ ﲠﺎ«‪.‬‬ ‫ﺧﻠﻘﻪ اﳌﻌﻠﻮم ﰲ‬ ‫ٌ‬ ‫وﻛﺬﻟﻚ ﰲ )اﻟﻨﺎس(‪ :‬إذا ُ َ‬
‫ﻧﺴﺐ‬
‫ُ‬
‫اﳊﺎﻓﻆ ﰲ »اﻟﻔﺘﺢ« )‪:(٣٣٥/٥‬‬ ‫وﻗﺎل‬
‫أن ْ َ ِ‬ ‫ﻋﺮف ِﻣﻦ ﻋﺎدﺗِﻪ ْ‬ ‫اﳊﻜﻢ ﻋﲆ ﱠ ِ‬
‫اﻟﴚء ﺑﲈ ُ ِ َ‬ ‫ِ‬
‫ﻏﲑه‪.‬‬ ‫ﺟﺎز ْ َ‬
‫ﻳﻄﺮأ ﻋﻠﻴﻪ ُ‬ ‫وإن َ‬ ‫ْ‬ ‫ﺟﻮاز ُ ْ ِ‬
‫ُ‬ ‫اﳊﺪﻳﺚ‪:‬‬ ‫»وﰲ‬

‫وﻳـﺮد ﻋـﲆ َﻣـﻦ َ َ َ ُ‬

‫ﻧـﺴﺒﻪ إﻟﻴﻬـﺎ‪،‬‬ ‫ﻳﻨـﺴﺐ إﻟﻴﻬـﺎ‪ َ ُ ،‬ﱡ‬ ‫ﻳﻌﻬﺪ ﻣﻨﻪ ُ‬
‫ﻣﺜﻠﻬـﺎ ﻻ ُ ْ َ ُ‬ ‫ﻫﻔﻮة ﻻ ُ ْ َ ُ‬
‫ٌ‬ ‫ٍ‬
‫ﺷﺨﺺ‬ ‫وﻗﻊ ِﻣﻦ‬
‫ﻓﺈذا َ َ َ‬
‫ﻷن ﺧﻼء اﻟﻘﺼﻮاء ﻟﻮﻻ ﺧـﺎرق اﻟﻌـﺎدة ﻟﻜـﺎن ﻣـﺎ‬ ‫ﻳﻌﺮف ﺻﻮرة ِ‬
‫ﺣﺎﻟﻪ؛ ﱠ‬ ‫وﻣﻌﺬرة َﻣﻦ ﻧﺴﺒﻪ إﻟﻴﻬﺎ ﱠﳑﻦ ﻻ َ ْ ِ ُ‬
‫ﻳﻌﺎﺗﺒﻬﻢ اﻟﻨﺒﻲ ﷺ ﻋﲆ ذﻟﻚ؛ ِ ْ ِ ِ‬
‫ﻇﻨﻬﻢ«‪.‬‬
‫ﻟﻌﺬرﻫﻢ ﰲ ﱢ‬ ‫ُ‬ ‫ﱡ‬ ‫ﻇﻨﻪ اﻟﺼﺤﺎﺑﺔ ﺻﺤﻴﺤ ًﺎ وﱂ ْ ُ ِ ْ ُ‬ ‫ﱠُ‬
‫‪ ...‬ﻓﺎﷲَ اﷲَ ﰲ ِ‬
‫ﻋﺒﺎد اﷲ‪...‬‬
‫‪٢٦٧‬‬

‫ﺧﻄـﻮرة ُ َ ِ ِ‬ ‫وﳎﺎوزﺗﻪ ِ ْ َ ﱢ‬
‫ﻟﻠﺤﻖ َ ْ ِ‬
‫واﻟﻌﺪل‪ُ ِ ْ ُ َ ،‬‬ ‫اﻟﻨﺎس‪ِ ِ َ َ ُ ،‬‬ ‫َ َ ِِ‬
‫وﻳـﺪرك ُ ُ َ َ َ‬
‫ﳎﺎراﺗـﻪ‬ ‫ﺑﻌﺾ ﱠ ِ َ َ‬ ‫ﻋﲆ َ ْ ِ‬ ‫وأﺣﻜﺎﻣﻪ َ َ‬
‫َ ْ‬
‫اﻟﺴﻠﻔﻴﲔ‪ِ ِ َ ،‬‬ ‫ِ‬ ‫ِ‬
‫ﺑﺒﻌﺾ!‬ ‫وﴐب َ ْ ِ ْ‬
‫ﺑﻌﻀﻬﻢ ِ َ ْ ٍ‬ ‫ﻳﺴﻌﻮن ﰲ َ ْ ِ ِ‬
‫ﺗﻔﺮﻳﻖ ﱠ َ ﱢ َ َ ْ‬ ‫ﻟﱠ َ‬
‫ﻠﺬﻳﻦ َ ْ َ ْ َ‬

‫ﺒﻮن إَِﻟْﻴِﻪ)‪...(١‬‬ ‫َ ِ ِ‬ ‫وﻗﺪ َ َ ﱠ َ‬

‫ﲢﻘﻖ َﻟـُﻬ ْﻢ َﻣﺎ َ ْ َ ْ‬
‫ﻳﺴﻌﻮن ﻓﻴﻪ‪ْ َ َ ،‬‬
‫وﻳﺼ ُ َ‬ ‫ََ‬

‫*****‬

‫وﺑﺎﻟﻠ ِ‬
‫وأﺟﻮل‪:-‬‬‫أﺻﻮل َ َ ُ‬
‫ـﻪ َ ُ ُ‬ ‫أن َ ُأﻗﻮل ‪ِ َ -‬‬ ‫ﺑﺪ َ ْ‬
‫)‪َ (١‬وﻻَ ُ ﱠ‬
‫أﻛﺜـﺮ ِ ﱠﳑـﺎ‬ ‫ِ‬
‫ﻓﺴﻴـﺼﻴﺒﻨﺎ َ ْ َ َ‬ ‫ﻏﻠـﻮاء‪ ِ َ ،‬ﱠ‬
‫وﺷـﺪة‪-‬؛ َ َ ُ ُ‬ ‫ﻣـﻦ ُ َ َ‬
‫ِ‬
‫ﻫﺆﻻء( ‪ْ -‬‬ ‫ﺑﻌﺾ!( َ َ ِ ِ‬
‫أﺳﺎﻟﻴﺐ ) َ ُ‬ ‫إذا َ َ ْ‬
‫ﺳﻠﻜﻨَﺎ ) َ ْ َ‬ ‫ﻧﺤﻦ)!( ِ َ‬ ‫َ ْ ُ‬
‫ووﻗﻌﻮا ِﺑﻪ‪..‬‬ ‫أﻛﺜﺮ ِ ﱠﳑﺎ ﱠ َ ُ ِ‬
‫ﺣﺬرﻧﺎﻫﻢ ﻣﻨْﻪ‪ُ َ َ َ ،‬‬
‫َ ْ‬ ‫وﺳﻨﻘﻊ ﰲ َ ْ َ َ‬
‫ُ‬ ‫أﺻﺎﲠﻢ‪،‬‬‫َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻧﻌﺮف َ ﱠ‬ ‫َﱠ‬
‫ﻷﻧﻨﺎ َ ْ ِ ُ‬ ‫ِ‬
‫ﺣﺬرﻧﺎ ﻣﻦ ﺧﻼﻓﻪ وﻧﻘﻴﻀﻪ‪...‬‬ ‫وﻧﻘﺮ ﺑﻪ‪ ،‬وﻗﺪ َ ﱠ ْ‬
‫اﳊﻖ‪ ُ َ ،‬ﱡ‬
‫)‪..(| { z y x w v u t‬‬
‫وﻳﻜﺎﺑﺮون‪..‬‬ ‫ﳚﻬﻠﻮن‪ُ ِ َ ُ َ ،‬‬
‫وﻳﻐﺎﻟﻄﻮن‪ُ ِ ُ َ ،‬‬
‫ﺑﻴﻨﲈ ُ َ ِ‬
‫أوﻟﺌﻚ‪ُ َ ْ َ :‬‬ ‫ََْ‬
‫ﻣﻌﻬﻢ!‬
‫ﻳﻔﻌﻞ َ َ ُ‬ ‫ﻏﲑﻫﻢ َﻣﺎ ﻻَ ُ ِ ﱡ َ‬
‫ﳛﺒﻮن َأن ُ ْ َ َ‬ ‫وﻳﻔﻌﻠﻮن ﻣﻊ َ ِ ِ‬
‫ََْ َُ َ َ َ ْ‬
‫أﻫﻞ ِ ِ ِ‬ ‫وﻟﻴﺲ أي ِﻣﻦ ﻫﺬا ِﻣﻦ ِ َ ِ‬
‫ﺻﻔﺎت َ ْ ِ‬
‫اﻹﻳﲈن ﰲ َ ْ‬
‫ﳾء‪..‬‬ ‫ْ‬ ‫َ‬ ‫َ َْ َ ﱞ‬
‫َََ ﱠ‬
‫ﻓﺘﺄن‪..‬‬
‫‪٢٦٩‬‬

‫‪ ‬‬
‫ً‬
‫ـﺔ‬ ‫إ ﻪﯽ ﺔ‬ ‫ﻦ ﺘﺎر ﻋﺎ ﺎ‬ ‫ﺣ‬

‫ﺎب ﱠ ٍ‬ ‫ِ ِ ِ‬ ‫ٍ‬ ‫اﻟﻨﺎس ‪ً ِ َ -‬‬

‫وﺳﻨﺔ‪،‬‬‫ﺟﺎء ِﺑﻪ ﻣﻦ ﻛَﺘ ٍ َ ُ‬ ‫ﺑﻤﺤﻤﺪ ﷺ‪َ ِ َ ،‬‬
‫وﺑﲈ َ َ‬ ‫ﲨﻴﻌﺎ‪ َ ُ ِ -‬ﱠ‬ ‫رﺑﻂ اﷲُ ‪-‬ﺗﻌﺎﱃ‪ -‬ﱠ َ‬ ‫ََ َ‬
‫اﻟﻌَﻠـَﲈء ِ ِ َ ِ‬
‫ﺑﺎﻟﻜﺘـﺎب‬ ‫اﻟـﺬﻛﺮ ‪َ-‬أي‪ُ :‬‬ ‫ﻧـﺼﻮﺻﻬﲈ َأن َ ْ ِ َ‬
‫ﻳﺮﺟـﻊ َِإﱃ َأْﻫـِﻞ ﱢ ْ ِ‬ ‫ﻳﻔﻘﻪ ُ ُ َ ُ َ‬ ‫َ ََ َ‬
‫وأﻣﺮ َﻣﻦ ﻻ َ ْ َ ُ‬
‫ﺟﺎء ِِﺑﻪ‪.‬‬
‫وﻣﺎ َ َ‬ ‫ﳏﻤﺪ ﷺ‪َ َ ،‬‬
‫اﻷﻣﺮ َِإﱃ ُ َ ٍ‬
‫ﱠ‬ ‫ﻓﻌﺎد َ ْ ُ‬
‫و ِ‬
‫اﻟﺴﱠﻨﺔ‪َ َ َ ،-‬‬
‫َ ﱡ‬
‫واﺣـﺪ‪ -‬ﰲ َ َ ِ ِ‬ ‫ﺑﻌﺎﱂٍ ِ ٍ‬ ‫ِ‬ ‫ﻣﻠﻤﺔ َ َ َ ْ ِ‬
‫اﻛﺘﻔﻰ َﺷ ْﺨﺺ)‪- (١‬ﻣﺎ‪ -‬ﰲ ِ ٍ‬ ‫ﻓﻬﻞ إِ َذا ْ َ َ‬
‫ﻧﻈـﺮه‪-‬‬ ‫ﻧﺰﻟﺖ ِﺑﻪ‪َ َ ِ -‬‬ ‫ُ ﱠ‬ ‫ٌ‬ ‫ََْ‬
‫ﳌﺜـﻞ ِ ِ‬ ‫ودﻳﻨﻪ‪ِ ِ ِ ِ ،‬‬ ‫ﻣﺌﺎت‪ -‬اﻟﻌَﻠﲈِء؛ ِ ُ ِ ِ ِ ِ‬
‫وﺑﻌﻠﻤﻪ ِ ِ ِ‬ ‫ﻋﴩات‪َ -‬أو ِ َ ِ‬‫ﺑﲔ َ َ ِ‬ ‫ِﻣﻦ َ ْ ِ‬
‫ﻫـﺬه‬ ‫وإدراﻛـﻪ ْ ِ َ‬ ‫َ َْ‬ ‫ﻳﺜﻖ ِﺑﻪ‪َ ْ ِ َ ،‬‬ ‫ُ َ َ‬ ‫َ‬
‫ﻗـﻮل اﷲ ‪َ-‬ﺗَﻌـَﺎﱃ‪:-‬‬ ‫ﺑﻤﻘﺘـﴣ َ ْ‬‫ﻳﻜـﻮن َﻗـﺪ َﻋِﻤـَﻞ ِ ُ ْ َ َ‬ ‫ﻧﺰﻟﺖ ِِﺑﻪ ِ َ ِ ِ‬
‫وﺑﻐﲑه‪ُ ُ َ :-‬‬
‫ْ‬ ‫اﳌﺸﻜﻠﺔ ﱠاﻟﺘِﻲ َ َ َ ْ‬
‫ُ ْ َِِ‬

‫أﻧـﻪ‬ ‫ﺑﺎﻟﺮﺟﻮع َِإﱃ َﻣﻦ َ ْ َ ِ ُ‬

‫ﻳﻌﺘﻘﺪ ﱠ ُ‬ ‫رﴈ ِ ﱡ ُ ِ‬ ‫)*‪ِ ِ ِ ْ ِ -(0/. -,+‬‬
‫ﺑﺎﻋﺘﺒﺎره َ َ‬
‫َ‬
‫اﻟﻌﻠﻢ‪-‬؟!‬ ‫ِﻣﻦ َأْﻫﻞ ِ ْ‬
‫ِ‬ ‫اﳌﻌﱰض‪ :‬ﻻ ْ ِ‬
‫اﳉﺎرح ُ ْ َ ِ ُ‬
‫اﻟـﺴﻨﱠَﺔ‪،‬‬ ‫ﻫﺬا؛ َ ْ‬
‫ﺑـﻞ َﻗـﺪ َﻛـﱠﺬ َب اﻟﻜَﺘـ َ‬
‫ﺎب َو ﱡ‬ ‫ﻳﻜﻔﻲ َ َ‬ ‫َ‬ ‫ﻗﺎل َ ِ ُ‬ ‫َﻓﺈِ ْن َ َ‬
‫ﺑﺎﻟﺮﺟﻮع َِإﱃ ِ ٍ‬
‫واﺣﺪ ‪َ-‬ﻓَﻘ ْﻂ‪!-‬‬ ‫ﺑﺎﻹﺳﻼم ‪ ِ -‬ﱡ ُ ِ َ‬‫وﻛﺬب ِ ِ ْ َ ِ‬‫َ َﱠ َ‬

‫ﻣﻘﻠﺪا‪ ،‬أو ِ ً‬
‫ﻋﺎﺟﺰا ﻋﻦ إدراك اﻟﻌﻠﻢ ‪-‬ﰲ ﻫﺬه اﳌﺴﺄﻟﺔ ‪-‬أو ﺗﻠﻚ‪!-‬‬ ‫ﻳﻜﻮن ُ َ ﱢ ً‬
‫َ‬ ‫)‪ (١‬ﺑﴩط أن‬
 ‫‪٢٧٠‬‬

‫ِ‬
‫اﻟـﺼﺤﺎﺑﺔ َِإﱃ‬ ‫ِ‬ ‫ْ ِ‬ ‫ﺳﺒﻘﻚ َِإﱃ َ َ‬
‫اﻟﻌَﻠـَﲈء ‪-‬ﻣـﻦ ﱠ َ َ‬
‫واﳊﻜـﻢ ﻣـﻦ ُ‬ ‫ﻫﺬا َ ْ‬
‫اﻟﻘﻮل ُ‬ ‫ََُ ُ‬
‫ﻓﻨﻘﻮل‪َ :‬ﻣﻦ َ َ َ َ‬
‫َ ْ َِ‬
‫ﻋﴫﻧﺎ َ َ‬
‫ﻫﺬا‪-‬؟!‬
‫ﻳﺮﺟﻊ َِإﱃ َ ٍ ِ‬
‫وزﻧـﻰ‬ ‫أﺻـﻼ‪ !-‬ﺑـﻞ َ َ َ‬
‫ﴎق َ َ َ‬ ‫ً‬ ‫اﻟﻌَﻠـَﲈء ‪-‬‬
‫أﺣـﺪ ﻣـﻦ ُ‬ ‫َ‬ ‫أن َﻫﺬا َﱂ ْ َ ْ ِ ْ‬ ‫ﻫﺐ ﱠ‬ ‫ُﱠ‬
‫ﺛﻢ؛ َ ْ‬
‫أﻳﻘﺎل ِ‬ ‫اﻟﻨﻔﺲ ‪َ -‬ﻏَْﲑ ُ ْ َ ِ ﱟ‬
‫ﻓﻴﻪ‪:‬‬ ‫ﻣﺴﺘﺤﻞ‪-‬؛ َ ُ َ ُ‬ ‫وﻗﺘﻞ ﱠ ْ َ‬ ‫اﳋﻤﺮ‪َ َ َ َ ،‬‬ ‫َ ِ َ‬
‫وﴍب َ ْ َ‬
‫ﻣﺮﺗﻜـﺐ ِ ِ‬
‫ِ‬ ‫ﺑﺎﻟﻨﺎر ﱠاﻟﺘِﻲ َ َ ﱠ َ‬ ‫وﻣﻌﺮض ِ ْ ِ ِ‬
‫ﻟﻠﻮﻋﻴﺪ ﱠ ِ‬ ‫ﻋﺎص َ ِ ٌ‬
‫إِﱠُﻧﻪ َ ٍ‬
‫ﻫـﺬه‬‫ﺗﻮﻋـﺪ اﷲُ ِ َﲠـﺎ ُ ْ َ َ َ‬ ‫َ‬ ‫ﻓﺎﺳﻖ‪ َ ُ َ ،‬ﱠ ٌ‬
‫ﻋﺬﺑﻪ‪ِ َ ،‬‬ ‫دﺧﻮﻟﻪ َ ْﲢﺖ ِ َ ِ‬
‫ﻣﺸﻴﺌﺔ اﷲ؛ ِ ْ‬ ‫اﻟﻜﺒﺎﺋﺮ ‪-‬ﻣﻊ ُ ِ ِ‬
‫ِ‬
‫ﻋﻨﻪ‪-‬؟!‬ ‫ﺷﺎء َ َ‬
‫ﻋﻔﺎ َ ْ ُ‬ ‫وإن َ َ‬ ‫ﺷﺎء َ ﱠ َ ُ‬
‫إن َ َ‬ ‫َ‬ ‫ََ ِ َ َ ُ‬
‫ِ‬ ‫ﻳﻘﺎل ِ ِ‬
‫ﻳﻜﺬب ِ ْ َ‬
‫اﻹﺳﻼم؟!‬ ‫ﻫﺬا ُ َ ﱢ ُ‬
‫اﻟﺴﻨﱠَﺔ‪َ ،‬و‪َ :‬‬
‫ﺎب َو ﱡ‬ ‫ﻫﺬا ُ َ ﱢ ُ‬
‫ﻳﻜﺬب اﻟﻜَﺘ َ‬ ‫ﻓﻴﻪ‪َ َ :‬‬ ‫َأو ُ َ ُ‬
‫ِِ‬ ‫ِ‬ ‫ﻳﺮﺟﻊ َِإﱃ َ ِ‬ ‫ََ ِ‬
‫وﻟﺮﺳـﻮﻟﻪ‬ ‫ﻋـﺎﱂٍ)‪َ-(١‬ﻣـﺎ‪ َ ُ -‬ﱢ ً‬
‫ﻣﻜـﺬﺑﺎ ﷲ َ َ ُ‬ ‫ﱪ َﻣﻦ َ ْ ِ ُ‬‫ﻳﻌﺘ َ َ‬ ‫ﳚﻮز َ ْ‬
‫أن ُ ْ َ‬ ‫وﻋﻠﻴﻪ؛ َ َ ْ‬
‫ﻓﻬﻞ َ ُ ُ‬ ‫َ ْ‬
‫واﻧﺘﻬـﻰ َِإﱃ َ ٍ‬ ‫اﻟﻌﻠـﻢ ﰲ َ ْ ٍ ِ ٍ‬ ‫ِ‬ ‫ِْ ِ ْ َ ِ‬
‫ﺿـﻴﻌﺔ‪،‬‬
‫َْ‬ ‫ﺷـﺨﺺ َواﺣـﺪ‪َ َ ْ ،‬‬ ‫ﺣـﴫ ْ َ‬ ‫وﻳﻜﻮن َﻗﺪ َ َ َ‬ ‫وﻟﻺﺳﻼم؟! َ َ ُ ُ‬
‫وﺻﺎر َ ْ ُ ً‬
‫ﳎﻨﻮﻧﺎ؟!!‬ ‫َ َ َ‬
‫اﳉﺎرح ُ ِ َ‬
‫اﳌﻌﺎرض ‪َ ْ َ -‬‬
‫ﻧﻔﺴﻪ‪:-‬‬ ‫ﻫﺬا َ ِ َ‬ ‫ﺛﻢ؛ َ ْ َ ُ‬
‫ﻧﺴﺄل َ َ‬ ‫ُﱠ‬
‫وﻣﺮﺟﻌـﺎ َ ِ ً‬
‫وﺣﻴـﺪا‪ َ َ ،‬ﱠ‬
‫وﻧﻔـُﺮوا َﻋـﻦ‬ ‫إﻣﺎﻣﺎ‪ً ِ ْ َ َ ،‬‬
‫أﻧﺖ‪ً َ ِ -‬‬
‫اﲣﺬوك ‪َ ْ َ -‬‬ ‫ﺣﻜﻤﻚ ﰲ ُ َأﻧ ٍ‬
‫ﺎس ﱠ َ ُ َ‬ ‫َﻣﺎ ُ ْ ُ َ‬
‫أﻗﻮال ِ‬
‫ﻏﲑك َ َ ُ َ‬
‫رﻓﻀﻮﻫﺎ)‪(٢‬؟!!‬ ‫اﻟﻌَﻠَﲈِء؛ َ ِ‬
‫ﻓﺈن ُﻋِﺮ َﺿ ْﺖ َﻋَﻠْﻴِﻬ ْﻢ ُ‬ ‫ُ‬

‫ِ‬
‫ﻷﻗﻮاﻟﻪ!!‬ ‫ﻋﻤﻴﺎء‬ ‫وﻣﻦ ﻏ ِﲑ ٍ‬
‫ﺗﺒﻌﻴﺔ‬ ‫ﺗﻌﺼﺐ ﻟﻪ! ِ‬
‫دون ﱡ ٍ‬
‫)‪َ (١‬‬
‫َ‬ ‫ﱠ‬
‫اﳋﻔﻴﺔ( ‪-‬ﻛﲈ ُﻳﻘﺎل‪!-‬‬ ‫ُ‬
‫اﻣﺘﺤﺎن )اﻟﺸﻬﻮة ّ‬ ‫)‪ (٢‬ﻫﺬا ﻫﻮ‬

‫ﻗﻮل اﷲ ‪-‬ﺗﻌﺎﱃ‪Ç Æ .Ä Ã Â Á À) :-‬‬ ‫ﻣﺒﻨﻲ ﻋﲆ ِ ْ ِ‬

‫ﻣﺜﻞ ِ‬ ‫واﻷﻣﺮ ﻓﻴﻪ ‪ً ِ -‬‬
‫ﻟﺰاﻣﺎ‪ -‬ﱞ‬ ‫ُ‬
‫‪] (È‬اﻟﻘﻴﺎﻣﺔ‪.[١٥-١٤:‬‬
‫اﳌﻌﻠﻤﻲ اﻟﻴﲈﲏ ﰲ »اﻟﻘﺎﺋـﺪ إﱃ ﺗـﺼﺤﻴﺢ اﻟﻌﻘﺎﺋـﺪ« )ص‪- (٢٦-٢٥‬ﰲ ٍ‬
‫اﻟﻌﻼﻣﺔ ُ ﱢ ِ‬
‫ﳾء=‬ ‫وﻗﺪ ﻗﺎل ﱠ ُ َ‬
‫‪٢٧١‬‬

‫=ِﻣﻦ ذاك‪:-‬‬
‫أﻛﺜﺮ ِﻣﻦ أن ُﲢﴡ‪:‬‬
‫ﻣﺴﺎﻟﻚ َاﳍﻮى ُ‬
‫ُ‬ ‫»‬
‫ﻓﻴﻠﻮح ﱄ ﻓﻴﻬﺎ ﻣﻌﻨﻰ‪ ُ ،‬ﱢ ُ ُ‬
‫ﻓـﺄﻗﺮره‬ ‫زاﻋﲈ أﻧﻪ ﻻ ﻫﻮى ﱄ! َ َ ُ ُ‬
‫ً‬ ‫رﺑﲈ ُ ُ‬
‫أﻧﻈﺮ ﰲ اﻟﻘﻀﻴﺔ‬ ‫ﺟﺮﺑﺖ ﻧﻔﴘ أﻧﻨﻲ ُ ﱠ‬
‫وﻗﺪ َ ﱠ ْ ُ‬
‫ﳜﺪش ﰲ ذاك اﳌﻌﻨﻰ!‬‫ﻳﻠﻮح ﱄ ﻣﺎ ِ ُ‬ ‫ً‬
‫ﺗﻘﺮﻳﺮا ُﻳﻌﺠﺒﻨﻲ‪ ،‬ﺛﻢ ُ‬
‫وﻏـﺾ اﻟﻨﻈـﺮ ﻋـﻦ‬ ‫وﺗﻨﺎزﻋﻨﻲ ﻧﻔﴘ إﱃ ﱡ‬
‫ﺗﻜﻠـﻒ اﳉـﻮاب ﻋﻨـﻪ‪ َ ،‬ﱢ‬ ‫ِ‬
‫اﳋﺎدش‪ُ ،‬‬ ‫أﺗﱪم ﺑﺬﻟﻚ‬ ‫ُ ِ‬
‫ﻓﺄﺟﺪﲏ ﱠ ُ‬
‫ﻣﻨﺎﻗﺸﺔ ذاك اﳉﻮاب!‬
‫ﺻﺤﺘﻪ!‬ ‫ِ‬ ‫ً‬ ‫ﻗﺮرت ذاك اﳌﻌﻨﻰ ‪-‬أوﻻً‪-‬‬
‫ﴏت أﻫﻮى ﱠ َ ُ‬ ‫ُ‬ ‫ﺗﻘﺮﻳﺮا أﻋﺠﺒﻨﻲ ‪-‬‬ ‫وإﻧﲈ ﻫﺬا ﻷﲏ ﳌﺎ ﱠ ْ ُ‬
‫أذﻋﺘـﻪ ﰲ اﻟﻨـﺎس‪ ،‬ﺛـﻢ ﻻح‬
‫ﻛﻨـﺖ ﻗـﺪ ُ ُ‬
‫ُ‬ ‫أﺣـﺪ ِﻣـﻦ اﻟﻨـﺎس؛ ﻓﻜﻴـﻒ إذا‬
‫ٌ‬ ‫ﻳﻌﻠـﻢ ِ ِ‬
‫ﺑـﻪ‬ ‫ﻫﺬا ﻣﻊ أﻧـﻪ ﱂ ْ َ ْ َ ْ‬
‫ُ‬
‫اﳋﺪش!؟‬ ‫ﱄ‬
‫ﻋﲇ ﺑﻪ!؟‬
‫اﻋﱰ َض ﱠ‬ ‫رﺟﻼ َ‬
‫آﺧﺮ ْ َ َ‬ ‫ً‬ ‫وﻟﻜﻦ‬
‫ّ‬ ‫ُ‬
‫اﳋﺪش‪،‬‬ ‫ﻓﻜﻴﻒ ﻟﻮ ﱂ َ ُ ْ‬
‫ﻳﻠﺢ ﱄ‬
‫ُ‬
‫اﳌﻌﱰض ﱠﳑﻦ أﻛﺮﻫﻪ؟!«‪.‬‬ ‫ﻓﻜﻴﻒ ﻟﻮ ﻛﺎن‬
‫وﺑﻌﺪ‪:‬‬
‫ُ‬
‫ِ‬
‫اﻷﺳﺎس‪-‬؟!‬ ‫ِ‬
‫اﻟﺴﺆال ‪-‬‬
‫ﺟﻮاب ﱡ‬
‫ُ‬ ‫ﻓﲈ‬
‫‪٢٧٣‬‬

‫‪ ‬‬
‫ً‬
‫ا ﻌ ﻢ ‪-‬أ ﯿﺎ ‪-‬‬ ‫ﺳ ﻮت ﺾ أ‬
‫ﻟ‬ ‫ً‬
‫اﻋﺎة ﺼﺎ ﺢ وا ﻔﺎ ﺪ‪-‬؛ أ ﺳﺎ ﻎ‪ ،‬أو ﯿﺎ ؟‬
‫ِ‬
‫ﺑﻌـﺾ‬ ‫اﻟﻌَﻠـَﲈِء َﻋـﻦ‬ ‫أﺳـﺒﺎب ُ ِ‬
‫ﺳـﻜﻮت ُ‬ ‫وﺳﻠﻮﻛﻪ‪ُ َ ِ ْ َ :‬‬
‫ﻣﻌﺮﻓﺔ َ ْ َ ِ ُ‬ ‫اﺗﺒﺎﻋﻪ َ ُ ُ ُ ُ‬
‫ﻳﻨﺒﻐﻲ ﱢ ُ ُ‬
‫أول ﻣﺎ ْ ِ‬
‫َﱠُ َ َ َ‬
‫اﳊﺠﺔ ) ُ ْ ِ َ ُ‬
‫اﳌﻘﻨﻌﺔ(‪َ ،‬و ُ ْ َ ُ‬
‫ﻳﻌـﺮف‬ ‫ﻳﻜﻮن ِﻋﻨَْﺪُﻫﻢ ُ ﱠ ُ‬ ‫ِ‬
‫ﻏﲑﻫﻢ ﻓَﻴﻬﺎ؛ َ َ َ ﱠ ُ‬
‫ﻓﻠﻌﻠﻪ َ ُ ُ‬ ‫اﻷﻣﻮر ﱠاﻟﺘِﻲ َ ْ ِ‬
‫ﻗﺪ ُﻳ ْﻔﺘﻲ َ ْ ُ ُ‬ ‫ُُ ِ‬
‫ِِ‬
‫ﺻﻮاب َ ْ ِ ْ‬
‫ﻣﻮﻗﻔﻬﻢ!‬ ‫َ َ ُ‬
‫ِ‬ ‫اﻟﻌَﻠَﲈء؛ َ ِ ﱠ‬ ‫ﻳﻨﺒﻐﻲ َأن ُ ْ َ َ‬ ‫ِ‬
‫اﳌﺸﺎﻛﻞ‪ِ ْ :‬‬ ‫ُِْ ِ ِ‬
‫ﻓـﺈن ﰲ ُ َ َ َ ِ ْ‬
‫ﻣـﺸﺎورﲥﻢ َ ْ ً‬
‫ﺧـﲑا‬ ‫ﻋﲆ ُ‬‫ﺗﻌﺮض َ َ‬ ‫وﻣﺜﻞ َﻫﺬه َ َ ِ َ َ‬ ‫َ‬
‫ِ‬
‫وﻳـﺆﺛﺮون‬ ‫اﻟﺮﱢد ُ ْ َ ِ‬
‫اﳌﻌﻠـﻦ)‪َ ُ ْ ُ َ ،(١‬‬ ‫ِ‬
‫اﻟﻜَﻼَم ﻓَﻴﻬﺎ‪َ َ ،‬‬
‫ﻳﺮﺟﺤﻮن َ‬ ‫ﲑا؛ َ َ‬‫َﻛﺜِ ً‬
‫ﻋﺪم ﱠ‬
‫ﻳﺮﺟﺤﻮن َ َ َ‬
‫وﻗﺪ ُ َ ﱢ ُ َ‬ ‫ﻓﻘﺪ ُ َ ﱢ ُ َ‬
‫ﺗﻮﺟﻴﻪ ﱠ َ ِ ِ‬
‫اﻟﻨﺼﺎﺋﺢ‪:‬‬ ‫َْ ِ َ‬
‫ِ‬
‫ﺑﺎﻟﻌﻠﲈء ‪-‬ﻓﻘﻂ‪-‬؟!‬
‫ﺧﺎص ُ‬‫اﻟﻘﺎﺋﻢ ﻋﲆ اﳌﺼﻠﺤﺔ‪ -‬ﱞ‬‫ُ‬ ‫اﻟﱰﺟﻴﺢ ‪-‬‬
‫ُ‬ ‫)‪ (١‬وﻫﻞ ﻫﺬا‬
‫دوﳖﻢ ‪ِ -‬ﻣﻦ ﺑﺎب ْأوﱃ‪-‬؟!‬‫ﻓﻴﻤﻦ َ‬
‫أم ﻫﻮ َ‬
‫ٍ‬
‫اﻋﺘﺒـﺎر‬ ‫ِ‬ ‫ِ‬
‫وﳌﺎذا ﻻ ﻧﺮى ‪-‬ﻫﺬه اﻷﻳﺎم‪ -‬إﻻ اﻹﻟﺰام ‪-‬وﻣﺎ ُﺑﻨﻲ ﻋﻠﻴﻪ ﻣﻦ ﺧﺼﺎم ‪-‬ﻋﲆ اﻟﺪوام!‪ -‬دون‬
‫ﳍﺬا اﻟﻜﻼم؟!!‬
‫وﻣﻦ زﻣـﺎنٍ‬‫ﺑﻠﺪ‪ِ ،‬‬
‫ﺑﻠﺪ إﱃ ٍ‬
‫اﺧﺘﻼف وﺟﻮه اﻟﱰﺟﻴﺢ ‪-‬ﰲ ﺗﻘﺪﻳﺮ اﳌﺼﺎﻟﺢ واﳌﻔﺎﺳﺪ‪ِ -‬ﻣﻦ ٍ‬ ‫ِ‬ ‫ً‬
‫ﻓﻀﻼ ﻋﻦ‬
‫ﺷﺨﺺ ﻋﲆ ﺷﺨﺺ!‬ ‫ٍ‬ ‫زﻣﺎن‪ِ ،‬‬
‫وﻣﻦ‬ ‫ٍ‬ ‫إﱃ‬
‫ِ‬
‫اﻟﺴﻼم ﰲ »اﻟﻘﻮاﻋﺪ ﱡ ْ َ‬
‫اﻟﺼﻐﺮى« )ص‪:(٨٢‬‬ ‫ﺑﻦ ﻋﺒﺪ ﱠ‬‫اﻟﻌﺰ ُ‬
‫ﻗﺎل ﱡ‬
‫ﻟﻌـﺰةِ‬ ‫ً‬
‫ﺗﻘﺮﻳﺒـﺎ‪ -‬ﱠ‬ ‫ﺗﻌـﺮف ‪-‬‬ ‫ِ‬ ‫ِ‬
‫ﻣﻘﺎدﻳﺮﻫﺎ‪ ،‬وﲢﺪﻳﺪﻫﺎ؟ وإﻧـﲈ ُ َ ُ‬ ‫وﻗﻮف ﻋﲆ‬
‫َ‬ ‫»وأﻛﺜﺮ اﳌﺼﺎﻟﺢ واﳌﻔﺎﺳﺪ ﻻ‬
‫اﻟﻮﻗﻮف ﻋﲆ ﲢﺪﻳﺪﻫﺎ«‪.‬‬ ‫ِ‬
‫واﻧﻈﺮ )ص‪- (٢٨٥-٢٨٤‬ﻓﻴﲈ ﺳﻴﺄﰐ‪.-‬‬ ‫ُ‬
 ‫‪٢٧٤‬‬

‫ﻓﺈﻣﺎ َأن َ ْ َ ِ َ‬
‫ﻳﺴﺘﻔﻴﺪ َ ْ ُ ُ‬
‫اﳌﻨﺼﻮح‪.‬‬ ‫‪ِ َ -‬ﱠ‬
‫ﻟﻨﻘﺪ اﻟﻌَﻠﲈِء‪ِ َ ِ ِ ،‬‬
‫وﻹﺳﻘﺎط َ ْ ِ ِ‬ ‫ﻋﺮض َ ْ ِ ِ‬ ‫وإﻣﺎ َأن ُﻳ َ ِ َ‬
‫ﻧﻔﺴﻪ‪.‬‬ ‫ﻧﻔﺴﻪ َ ْ ُ َ َ ْ‬ ‫َ ُ‬ ‫ﻓﻴﻜﻮن َﻗﺪ َ ﱠ َ‬
‫ﻌﺎﻧﺪ)‪َ ُ َ َ ،(١‬‬ ‫‪ِ َ -‬ﱠ‬
‫دﻋﻮﺗﻨـﺎ‪ ،‬وﻣـﻊ ِ ْ ِ‬
‫ِ‬ ‫اﻷﺳﺒﺎب)‪َ (٢‬ﻧـ ْﻀﻤﻦ ِ َ َ ِ‬ ‫ﺒﻤﺜﻞ ِ ِ‬ ‫ِ‬
‫إﺧﻮاﻧﻨـﺎ‪،‬‬ ‫ََ َ‬ ‫اﻟﻜﻠﻤـﺔ ِﰲ َ ْ َ‬
‫وﺣـﺪة َ َ‬ ‫َ ُ ْ‬ ‫ﻫﺬه َ ْ َ ِ‬ ‫َﻓ ِ ْ ِ َ‬
‫وﻛـﺎن‬ ‫ﺣﺼﻞ ِ ْ ً‬
‫ﻓﻌﻼ‪َ َ َ ،‬‬ ‫ﻤﺰق ‪ ِ -‬ﱠﳑﺎ َ َ َ‬
‫واﻟﺘ َ ﱡ ِ‬ ‫اﻟﺸﺒﺎب ِﻣﻦ ﱠ َ ﱡ ِ‬
‫اﻟﺘﻔﺮق ﱠ‬ ‫ِِ‬
‫وﻣﺸﺎﳜﻨﺎ‪ُ َ ْ َ َ ،‬‬
‫وﻳﺴﻠﻢ ﱠ َ ُ‬
‫َ ِ‬
‫وأﺑﻨﺎﺋﻨﺎ‪َ َ ،‬‬‫َ‬
‫ﺐ ﱠَ ِ‬
‫اﻟﺘﻔﺮد ﱠ َ ﱡ ِ‬
‫واﻟﺘﴪع‪.-‬‬ ‫َ ِ ً‬
‫ﺷﺪﻳﺪا ‪-‬ﺑَِﺴَﺒ ِ‬
‫ﱡ‬
‫َُ ُ‬
‫أﻗﻮل‪:‬‬
‫ﻣﺒـﺪأ‬ ‫ﻋـﲆ َ ْ ِ‬ ‫ِ‬
‫واﻟـﺴﲑة َ َ‬ ‫ﱠِ‬ ‫ِ‬ ‫اﻟـﺒﻌﺾ( ِ َ ْ ِ‬
‫ِ‬ ‫ُ‬ ‫َ ﱠأﻣﺎ‬
‫ﻧﻔـﻲ َ ْ‬ ‫اﻟـﺴﻨﺔ َ ﱢ َ‬
‫ﻧـﺼﻮص ﱡ‬‫ﺑـﺒﻌﺾ ُ ُ‬ ‫اﺳﺘﺪﻻل )‬
‫اﻟﺼﺤﻴﺢ!‬ ‫ﻓﺎﻟﻌﻜﺲ ﻫﻮ‬ ‫اﳌﺼﺎﻟﺢ َ َ ِ‬
‫واﳌﻔﺎﺳﺪ(؛‬ ‫)ﻣﺮاﻋﺎة َ ِ‬
‫ُ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ُ َ‬

‫ـﻪ ) ُﻣﻌﺎﻧِــﺪ(‬ ‫ـﲆ ﻣــﻦ ﱂ َﻳﺘﺠــﺎوب ﻣــﻊ َﻧـ ِ ٍ‬

‫ـﺼﻴﺤﺔ‪َ-‬ﻣــﺎ‪ -‬ﺑ ﱠﺄﻧـ ُ‬
‫َ‬ ‫ـﻢ َﻋـ َ َ ْ ْ َ َ َ ْ َ َ‬ ‫ـﻒ َﻟﻨَــﺎ َ ْ‬
‫أن َ ْ ُ‬
‫ﻧﺤﻜـ َ‬ ‫ﻛﻴـ َ‬ ‫ـﻦ؛ َ ْ‬
‫وﻟﻜـ ْ‬
‫)‪ِ َ (١‬‬
‫َ‬
‫ﺳﻠﻔﻴﺎ ‪ً ُ ْ َ -‬‬
‫ﻣﻌﺮوﻓﺎ‪!-‬؟!‬ ‫ِ‬ ‫ﺳﻨﻴﺎ َ َ‬ ‫ﻛﺎن ُ ﱢ‬ ‫‪ٍ َِ -‬‬
‫وﺑﺨﺎﺻﺔ ِ َإذا َ َ‬ ‫ﱠ‬ ‫َ‬
‫داﺋﲈ‪-‬؟!‬ ‫ﻳﻜﻮن ُ ِ ً‬
‫ﻣﺼﻴﺒﺎ ‪ً ِ َ -‬‬ ‫أن َ ُ َ‬ ‫ﴍط ﱠ ِ ِ‬
‫اﻟﻨﺎﺻﺢ َ ْ‬ ‫وﻫﻞ ِﻣﻦ َ ِ‬
‫ﻛﺬﻟﻚ؟! َ َ ْ ْ ْ‬
‫ﻛﻞ ﻣﻦ ﱂ ﻳﺘﺠﺎوب ﻳﻜﻮن َ َ ِ‬
‫َ ْ‬ ‫ﻓﻬﻞ ُ ﱡ َ‬ ‫ََ ْ‬
‫ِ‬
‫واﺳﺘﺌﺼﺎﻟﻪ ﻫﻮ ُ‬
‫اﳋﲑ؟!‬ ‫ﺧﲑ‪َ ،‬أم ِ ْ ُ ُ‬
‫إﺳﻘﺎﻃﻪ ْ ْ َ ُ ُ‬ ‫اﻟﺼﱪ ﻋﲆ َﻫﺬا َ ْ ٌ‬ ‫وﻫﻞ ﱠ ْ ُ‬ ‫َ َ‬
‫ذﻟﻚ َ ِ ٌ‬
‫واﺣﺪ؟!‬ ‫اﳊﻜﻢ ِﰲ َ ِ َ‬ ‫وﻫﻞ ُ ْ ُ‬ ‫َ َ‬
‫ﳜﺘﻠﻒ ِ ْ ِ ِ‬
‫ﺑﺎﺧﺘﻼف ُ ْ َ ِ‬ ‫أﻧﻪ َﻗﺪ َ ْ َ ِ ُ‬
‫اﻟﺒﻠﺪان َ َ ْ َ‬
‫واﻷﺣﻮال؟!‬ ‫َ ْأم َ ﱠ ُ‬
‫ﲨﻴﻌﺎ‪ِ -‬ﰲ َ ِ َ‬
‫ذﻟﻚ َﺳﻮاء؟!‬ ‫وﻫﻞ اﻟﻨﱠﺎس ‪ً ِ َ -‬‬ ‫َ َ‬
‫إﺻـﺪار اﻷﺣﻜـﺎم‪،‬‬ ‫وﻣﻌﺮﻓـﺔ ﱢ ِ‬
‫ﻓﻴﻬـﺎ ‪َ ْ َ -‬‬ ‫َِ ِ‬ ‫ﻣﺘﻌﺪدة ﻻَ ﱠ ِ‬ ‫‪َ ِ ْ َ ...‬‬
‫ﻗﺒـﻞ ْ‬ ‫اﳊـﻖ َ‬
‫َ‬ ‫ﻣـﻦ اﻹﺟﺎﺑـﺔ ﻋﻠﻴﻬـﺎ‪ْ َ َ ،‬‬
‫ﺑﺪ ْ‬ ‫أﺳﺌﻠﺔ ُ َ َ ﱢ َ ُ‬
‫واﻹﴏار ﻋﲆ اﻟﻜﻼم‪!!-‬‬
‫وﺗﻠﺤﻘﻨﺎ ُأﺧﺮى!!‬
‫ُ‬ ‫ﻧﺨﺮج ِﻣﻦ ٍ‬ ‫ِ‬
‫ﻓﺘﻨﺔ إﻻ‬ ‫وﺑﻐﲑﻫﺎ‪ :‬ﻟﻦ َ ْ ُ َ‬ ‫)‪(٢‬‬
‫اﻟﺒﻠﺪان‪!-‬‬
‫ﻟﻠﻌﻴﺎن ‪-‬اﻵن‪ -‬ﰲ ﲨﻴﻊ ُ‬
‫واﺿﺢ َ َ‬
‫ٌ‬ ‫ﻛﲈ ﻫﻮ‬
‫ﻣﺪﻣﺮﺗﺎن!!!‬ ‫ِ‬
‫آﻓﺘﺎن ُ َ ﱢ َ‬ ‫واﳍﺬﻳﺎن ‪ْ َ -‬ﺑﻞ َ ُ ْ َ‬
‫واﻟﺒﻬﺘﺎن‪..-‬‬ ‫ﺑﺎﻟﻈﻦ َ َ‬ ‫ﻃﻌﻦ ﺑﻼ ُﺑﺮﻫﺎن‪ٌ ،‬‬
‫وﻗﻮل ﱠ ﱢ‬ ‫ٌ‬
‫ﻫﻮﻟﻪ اﻷرﻛﺎن!‬ ‫وﺗﺰﻟﺰﻟﺖ ِﻣﻦ ِ‬
‫َ ْ‬ ‫ﺻﺪور أﻫﻞ اﻹﻳﲈن‪،‬‬ ‫ِ‬
‫ﺿﺠﺖ ‪-‬ﻣﻦ ذا‪ُ ُ -‬‬
‫‪ ..‬ﻟﻘﺪ ﱠ‬
‫‪٢٧٥‬‬

‫ﻳﻘﺎل ‪ِ-‬ﻓﻴﻪ‪:-‬‬
‫ﺑﻞ ُ ُ‬
‫ﻴـﺪ ِﻣـﻦ َ ِ‬
‫اﻟﺘﻮِﺣ ِ‬ ‫إﺑﻄﺎل ْ ِ‬ ‫اﳌﴩﻛﻮن َ ْ َ ِ ُ َ‬
‫أﺳﺎﺳـﻬﺎ‪،‬‬
‫َ‬ ‫َ‬ ‫اﻟﻨﺒـﻲ ﷺ َِإﱃ ﱠ ْ‬ ‫ﻳﻘﱰﺣﻮن ِ ْ َ َ َ َ‬
‫دﻋﻮة ﱠ ِ ﱢ‬ ‫ﻛﺎن ُ ْ ِ ُ َ‬‫َ َ‬
‫ِ‬ ‫دوﻟﺔ ﱢ ِ‬‫وإﻗﺎﻣﺔ َ ِ‬
‫ﻋﲆ َ ْ َ َ‬
‫أﻧﻘﺎﺿﻬﺎ‪.‬‬ ‫اﻟﴩك َ َ‬ ‫ْ‬ ‫َ َِ َ َ َ ْ‬
‫ﻓﻀﻼ َﻋﻦ اﻷَْﻧﺒَِﻴﺎ ِء‬ ‫اﻟﻨﺎس َ ِ َ ً‬
‫ﻋﻘﻴﺪة َ ِ َ ً‬
‫وإﻳﲈﻧﺎ‪ً ْ َ ،‬‬ ‫أﺿﻌﻒ ﱠ ِ‬ ‫ﻣﻄﻠﺐ ﻻ َ ْ َ ِ ُ‬
‫ﻳﺴﺘﺠﻴﺐ َُﻟﻪ َ ْ َ ُ‬ ‫ﻫﺬا َ ْ َ ٌ‬
‫َو َ‬
‫ﻓﻜﻴﻒ ِ ِ ِ‬ ‫‪َ-‬ﻋَﻠْﻴِﻬﻢ ﱠ َ ُ‬
‫اﻟﺼﻼة َ ﱠ َ‬
‫ﺑﺴﻴﺪﻫﻢ ﷺ ؟!!‬ ‫واﻟﺴﻼم‪-‬؛ َ َ ْ َ َ ﱢ‬
‫ﻣﺮﺟﻮﺣـﺔ ِ َ ِ‬
‫ٍ‬ ‫ﺗﺮك َ ٍ‬‫ِ‬ ‫اﻟﻨﺒﻲ ﷺ ِ َﺑﻨﺎء َ ِ ِ‬ ‫ِ‬ ‫َ َِ ُ‬
‫ﻟـﺪرء‬
‫ْ‬ ‫ﻣﺼﻠﺤﺔ َ ْ ُ َ‬
‫اﻟﻜﻌﺒﺔ)‪ :(١‬ﻣﻦ َﺑﺎب‪َ ْ َ ْ َ :‬‬
‫َ َْ‬ ‫وﻣﺜﺎل َ ْﺗﺮك ﱠ ِ ﱢ‬
‫ٍ‬ ‫ْ َ ٍ‬
‫واﳌﻘﺪم‪.‬‬ ‫ﻫﻮ ﱠ ِ ُ‬
‫اﻟﺮاﺟﺢ َ ُ َ ﱠ ُ‬ ‫ﻣﻔﺴﺪة َﻛﺒِ َﲑة‪َ ُ ْ َ ،‬‬
‫درؤﻫﺎ ُ َ‬ ‫َ َ‬
‫ـﺮب‪-‬؛‬‫اﻟﻌـ َ ِ‬ ‫ِ‬ ‫ـﺪ ُﻗ ـَﺮْﻳٌﺶ‪َ َ -‬‬ ‫ـﺴﺪة ِﻫ ـَﻲ‪َ :‬ﺧـ ْ َ ُ‬
‫ـﺸﻴﺔ َ ْ‬ ‫وﻫـ ِ ِ‬
‫ـﺬه َ ْ‬
‫ـﲑﻫﻢ ﻣــﻦ َ‬ ‫وﻏـ ْ ُ ُ ْ‬ ‫ﺗﺮﺗـ ﱠ‬
‫أن َ ْ َ‬ ‫اﳌﻔـ َ َ ُ‬ ‫َ َ‬
‫ِ‬ ‫ِِ‬ ‫ِ‬ ‫ِ‬ ‫ــﻤﻜﺎﻧﺔ َ ِ‬ ‫ﻟ ِـ َ َ ِ‬
‫ـﺪادﻫﻢ؛ إِ ْذ ﻫ ـَﻲ َﻣـ ْ َ ُ‬
‫ـﺼﺪر‬ ‫وأﺟـ َ ْ‬ ‫ـﻮس َآﺑـ ِ ْ‬
‫ـﺎﺋﻬﻢ َ َ ْ‬ ‫وﻧﻔـ ِ‬ ‫ـﻬﻢ‪ُ ُ َ ،‬‬ ‫اﻟﻜﻌﺒــﺔ ﰲ ُ ُﻧﻔﻮﺳـ ِ ْ‬
‫َْ‬ ‫َ‬
‫ِ ِ‬ ‫ِ‬
‫ﻓﺨﺮﻫﻢ ْ َ ِ ْ‬
‫واﻋﺘﺰازﻫﻢ‪.‬‬ ‫َ ِْ ْ‬
‫ﻣﺘـﲔ ُ ِ ِ‬ ‫ﻋﻈﻴﻤـﺔ‪ ،‬و َ ْ ِ ٌ ِ‬ ‫ﻟﻘﺎﻋـﺪة ِ ٍ‬ ‫ﻫﺬا‪ٍ ِ ِ ٌ ِ ْ َ -‬‬ ‫ِ‬
‫اﻟﺮﺳﻮل ﷺ ‪َ َ -‬‬ ‫َََ ُ‬
‫ﻷﻣﺘـﻪ؛‬‫ﺗﺄﺻـﻴﻞ َ ٌ ﱠ‬ ‫ﺗﻘﻌﻴـﺪ َ َ َ َ‬ ‫ﻓﻌﻤﻞ ﱠ ُ‬
‫ْ َِ ِ ﱠ َ‬
‫واﻻﺟﺘﲈﻋﻴﺔ ‪َ-‬و َﻏ ْ َﲑَﻫﺎ‪.-‬‬ ‫اﻟﺪﻳﻨﻴﺔ ﱢ َ ِ ﱠ َ‬
‫واﻟﺴﻴﺎﺳﻴﺔ‬ ‫واﳌﺸﺎﻛﻞ ﱢ ِ ﱠ َ‬ ‫اﻷﺣﺪاث َ َ َ ِ َ‬
‫ﻟﻴﻮاﺟﻬﻮا ِِﺑﻪ َ ْ َ َ‬ ‫َُ ِ ُ‬
‫ِ‬

‫ِ‬ ‫ِ‬ ‫ـﻴﺲ ِﻣــﻦ َﺑـ ِ‬ ‫ـﱰك اﻟﺮﺳـ ِ‬ ‫َِ ْ‬

‫ـﺎب َﺗـ ْـﺮك َﻋَﻤـٍﻞ َ ْﻓﺮﻋـ ّ‬
‫ـﻲ‬ ‫اﻟﻌﻤـ ِ‬
‫ـﻞ َﻟـ ْ َ‬ ‫ـﺬا َ َ‬ ‫ـﻮل ﷺ ﳍ َـ َ‬ ‫إذن؛ َﻓـ َ ْ ُ ﱠ ُ‬
‫ﻟﺘﻮاﺟــﻪ ﺑِـ ِ‬ ‫ـﻴﻞ ِ ْ ُ ِ ِ‬ ‫ـﺔ‪ِ ْ َ ،‬‬‫دﻓــﻊ ِ ْ ِ ْ َ ِ‬ ‫‪َ -‬ﻛـ َـﲈ ِﻗﻴــﻞ!‪ ِ َ ،-‬ﱠ‬
‫ـﺎر‬ ‫ـﻪ َ ْ َ‬
‫اﻷﺧﻄـ َ‬ ‫ﻟﻸﻣــﺔ؛ ُ َ ِ َ‬
‫وﺗﺄﺻـ ٌ ﱠ‬ ‫ﻟﻠﻔﺘﻨـ َ‬ ‫ـﻮ َ ْ ٌ‬
‫وإﻧـ َـﲈ ُﻫـ َ‬
‫واﻟﻔﺘﻦ)‪.(٢‬‬ ‫واﳌﺸﺎﻛﻞ ِ‬
‫ََ َِ‬
‫ََ‬

‫وﻣﺴﻠﻢ )‪.(١٣٢٢‬‬ ‫رواه ُ َ ِ‬

‫اﻟﺒﺨﺎري )‪ْ ُ َ ،(١٢٦‬‬ ‫)‪َ َ (١‬‬
‫ﻛﲈ َ َ ُ‬
‫ﻋـﲆ اﻷﻋﻴـﺎن ‪-‬ﰲ ِ ِ‬
‫ﻣﺜـﻞ ﻫـﺬا‪-‬؛‬ ‫اﻟﺰﻣﺎن واﳌﻜﺎن ‪ِ -‬ﰲ ُ ْ ِ‬
‫اﳊﻜـﻢ َ َ‬ ‫ُ‬
‫ﻓﻮارق ﱠ‬ ‫)‪ (٢‬ﳌﺎذا ‪-‬إذن‪ -‬ﻻ ُﺗﺮاﻋﻰ‬
‫=‬ ‫واﺣﺪة؟!‬
‫ٌ‬ ‫ِ‬
‫وﺗﻘﺪﻳﺮاﲥﻢ‬ ‫واﺣﺪة‪،‬‬
‫ٌ‬ ‫َُ‬
‫ﻇﺮوﻓﻬﻢ‬ ‫وﻛﺄن‬
‫ﱠ‬ ‫ٍ‬
‫واﺣﺪ!‬ ‫ﻳﺆﺧﺬون ُ ْ ٍ‬
‫ﺑﺤﻜﻢ‬ ‫اﳉﻤﻴﻊ!( ُ ْ َ َ‬ ‫ﻓﱰى )‬
‫َ‬
 ‫‪٢٧٦‬‬

‫اﻟﺬراﺋﻊ( )‪ِ ِ ْ ُ -(٢‬‬

‫اﳌﻔـﻀﻴﺔ َِإﱃ‬ ‫ﺳﺪ ﱠ َ ِ ِ‬ ‫ﺟﻠﺐ َ َ ِ ِ‬
‫اﳌﺼﺎﻟﺢ( )‪َ ،(١‬و) َ ﱡ‬ ‫ﻋﲆ َ ْ ِ‬ ‫و)درء َ َ ِ ِ‬
‫اﳌﻔﺎﺳﺪ ُﻣَﻘﱠﺪ ٌم َ َ‬
‫َ‬ ‫َ َْ ُ‬
‫ِِ‬ ‫اﻷﺻﻮل ِ ِ ِ‬ ‫واﳌﻔﺎﺳﺪ‪ِ :-‬ﻣﻦ ُ ُ ِ‬ ‫اﻷﴐار َ َ ِ ِ‬
‫وﺣﻴﺎة ُ ْ َ‬
‫اﳌـﺴﻠﻤﲔ‬ ‫ﻳﻘﻮم ِ ْ ُ‬
‫اﻹﺳﻼم َ َ َ ُ‬ ‫اﻟﻌﻈﻴﻤﺔ ﱠاﻟﺘﻲ ﻻ َ ُ ُ‬
‫َ َ‬ ‫َْ َ ِ َ‬
‫ِ‬
‫ﻬﲈ‪.‬‬‫ِﱠإﻻ َﻋَﻠْﻴ َ‬
‫ﻣﺜﻼً‪َ ْ َ -‬‬
‫ﻗﻮل اﷲ ‪َ-‬ﺗَﻌَﺎﱃ‪¤ £ ¢ ¡  ~ }|) :-‬‬ ‫ﺧﺬ ‪َ َ -‬‬
‫ُ ْ‬
‫‪] (¨ § ¦ ¥‬اﻷﻧﻌﺎم‪:[١٠٨:‬‬
‫ِ‬ ‫وإﻫﺎﻧﺔ ِ ْ َ ْ َ‬
‫وﻗﺮﺑﺔ َِإﱃ اﷲ‪ٌ َ َ ِ َ ،‬‬ ‫أوﺛﺎن ُ ْ ِ ِ َ‬
‫ﻓﺈن ﺳﺐ َ َ ِ‬
‫ﻛﺎن‬ ‫ﻟﻜﻦ؛ َ ﱠ‬
‫ﻟـﲈ َ َ‬ ‫ﻟﻸﻧﺪاد‪ْ َ ،‬‬ ‫ﺣﻖ‪ٌ َ ْ ُ َ ،‬‬
‫اﳌﴩﻛﲔ َ ﱞ‬ ‫َِ ﱠ َ ﱠ ْ‬
‫ِ‬ ‫ﻗﺪ َﻳﺆدي َِإﱃ ْ َ ٍ‬
‫ﺗﺮﻛﻪ‪.‬‬
‫وﺟﺐ َ ْ ُ ُ‬
‫ﺳﺐ اﷲ‪َ َ َ :-‬‬ ‫ﻛﱪى ‪-‬ﻫَﻲ َ ﱡ‬ ‫ﻣﻔﺴﺪة ُ ْ َ‬
‫َ َ‬ ‫َْ ُ ﱢ‬
‫ﻫــﻮ ِﻣــﻦ َ ِ‬
‫ﺑــﺎب‬ ‫وإﻧــﲈ ُ َ‬ ‫إذن‪ِ -‬ﻣــﻦ َﺑــﺎب ُ ُ ِ‬
‫اﻟﻔــﺮوع‪ ِ َ ،‬ﱠ َ‬ ‫ﻫــﺬا َ َ ُ‬
‫اﻟﻌﻤــﻞ ‪ْ َ -‬‬ ‫ََ ْ َ‬
‫ﻓﻠــﻴﺲ َ َ‬
‫َ ِِ‬
‫واﻟﻌﻘﺎﺋﺪ‪.‬‬ ‫ُ ُ ِ‬
‫اﻷﺻﻮل َ َ‬
‫ﻳـﺘﻢ)‪ (٣‬ﰲ َ ٍ‬
‫ِ‬ ‫ِ‬ ‫وََِ‬
‫ﻛـﺎن َ ْ ُ ُ َ‬
‫ﻳﻘـﴫﻫﺎ‬ ‫ﺻـﻼة َ َ‬ ‫َ‬ ‫وﻫـﻮ ُ ﱡ‬ ‫وراء ُ ْ َ‬
‫ﻋـﺜﲈن َ ُ َ‬ ‫اﻟﺼﺤﺎﺑﺔ َ َ َ‬ ‫ﻛﺬﻟﻚ‪ُ َ َ :‬‬
‫ﺻﻼة ﱠ َ َ‬ ‫َ‬

‫ﻫﲔ‪...‬‬
‫ﻏﲑ َ ﱢ‬‫وﺟﻮر َ ْ ُ‬ ‫= وﻫﺬا ُ ْ ٌ‬
‫ﻇﻠﻢ َ ﱢﺑﲔ‪ٌ ْ َ َ ،‬‬
‫اﻟﺼﺎﻟﺢ واﻷﺻﻠﺢ‪ ،‬واﻟﻔﺎﺳﺪ واﻷﻓﺴﺪ‪ ،‬وﰲ ﻣﻌﺮﻓـﺔ ﺧـﲑ‬
‫ِ‬ ‫ِ‬
‫ﻣﻌﺮﻓﺔ‬ ‫ُ‬
‫ﲣﺘﻠﻒ ﰲ‬ ‫اﻵراء‬ ‫أن‬ ‫ٍ‬
‫وﺑﺨﺎﺻﺔ » ﱠ‬
‫َ‬ ‫ﱠ‬
‫ِ‬ ‫اﻟﺼﻐﺮى« )ص‪ ِ (١٠٧‬ﱢ‬
‫ﻟﻠﻌﺰ ﺑ ِﻦ ﻋﺒﺪ ﱠ‬
‫اﻟﺴﻼم‪.-‬‬ ‫اﻟﴩﻳﻦ« ‪-‬ﻛﲈ ﰲ »اﻟﻘﻮاﻋﺪ ﱡ ْ َ‬ ‫وﴍ ﱠ ﱠ ْ‬ ‫اﳋﲑﻳﻦ‪ ،‬ﱢ‬
‫َْ‬
‫ﺗﻘﺪم ‪-‬ﰲ )اﳌﻘﺪﻣﺔ( ‪) -‬ص‪.(١٧٣‬‬ ‫ُ‬
‫واﻧﻈﺮ ﻣﺎ ﱠ‬
‫اﻧﻈــﺮ » ُ َ َ‬
‫اﳌﻮاﻓﻘــﺎت« )‪١٩٥/١‬و‪َ ،(٢٤٣‬و)‪١٥١/٢‬و ‪٣٣٣‬و ‪ ،(٣٨٩‬و)‪١٩٠/٣‬و ‪،(٢٤١‬‬ ‫)‪ُ ْ (١‬‬
‫و)‪َ ْ َ -٢٧٢/٤‬‬
‫ﻃﺒﻌﺔ دراز(‪.‬‬
‫ـﻼم ُاﳌـ ﱢ ِ‬
‫ـﻮﻗﻌﲔ« )‪- ١٦٥-١٣٤/٣‬‬ ‫اﻟﻔﺘــﺎوى« )‪َ ،(٢٢٨ -٢٢٥/٣٢‬و » ِ ْ‬
‫إﻋـ َ‬ ‫ﳎﻤــﻮع َ َ‬ ‫)‪ُ ْ (٢‬‬
‫اﻧﻈــﺮ » َ ْ ُ‬
‫ﻃﺒﻌﺔ ﻃﻪ ﻋﺒﺪ اﻟﺮؤوف ﺳﻌﺪ(‪.‬‬
‫=‬ ‫ﻣﺴﻌﻮد‪.‬‬ ‫اﻟﺒﺨﺎري )‪ِ َ ،(١٠٨٤‬‬
‫رواه ُ َ ِ‬
‫وﻣﺴﻠﻢ )‪َ (٦٥٩‬ﻋﻦ ْاﺑﻦ َ ْ ُ‬
‫ُ ْ‬ ‫)‪ُ َ َ (٣‬‬
‫‪٢٧٧‬‬

‫اﻟﺘﻨـﺎزل َﻋـﻦ ُﺳـﻨﱠٍﺔ َأو َﻋَﻤـٍﻞ‬

‫ﺑـﺎب ﱠ َ ُ ِ‬‫ﻟﻴﺴﺖ ِﻣـﻦ َ ِ‬ ‫رﺳﻮل اﷲ ﷺ‪َ ،‬و َأُﺑﻮ َﺑ ْﻜٍﺮ‪ُ َ ُ َ ،‬‬
‫وﻋﻤﺮ‪َ ْ َ ،‬‬ ‫َ ُ ُ‬
‫درء َ َ ِ ِ‬ ‫ﺑﺎب ) ِ‬ ‫ﻓﺮﻋﻲ‪ ِ ،‬ﱠ ِ‬ ‫ِ‬
‫اﳌﻔﺎﺳﺪ ُ ْ َ‬
‫اﻟﻜﱪى(‪.‬‬ ‫وإﻧﲈ ﻣﻦ َ ِ َ ْ‬ ‫َْ ﱟ َ َ‬
‫ذﻟﻚ َِإﱃ ِ َ ِ‬
‫ﻷدى َ ِ َ‬ ‫إﻣﺎم ُاﳌ ْﺴﻠِِﻤ َ‬
‫ﺧﻠﻒ ِ َ ِ‬
‫اﳋـﻼف‪ ،‬ﱠ َ ُ ِ‬
‫واﻟﺘﻨـﺎزع‪،‬‬ ‫ﲔ‪ َ َ :‬ﱠ‬ ‫اﻟﺼﻼة َ ْ َ‬
‫ﺗﺮﻛﻮا ﱠ َ َ‬ ‫ََْ‬
‫ﻓﻠﻮ َ َ ُ‬
‫وﺳﻔﻚ ﱢ ِ‬
‫اﻟﺪﻣﺎء‪.‬‬ ‫واﻓﱰاق اﻷُﻣِﺔ‪ِ ْ ،‬‬ ‫َ ِْ ِ‬
‫َ‬ ‫ﱠ َ َ‬ ‫َ‬
‫ِ‬
‫رﺳﻮل اﷲ ﷺ ُ ُ ً‬ ‫أﻟﻴﺲ ُ ْ ِ ُ َ‬
‫ﻳـﻮم‬
‫أﻣﻮرا ‪َ ْ َ -‬‬ ‫ﻬﻢ‪َ -‬ﻗﺪ ْ َ َ ُ‬
‫اﻗﱰﺣﻮا َ َ‬
‫ﻋﲆ َ ُ‬ ‫اﳌﴩﻛﻮن ‪ُ ُ ْ َ -‬‬
‫أﻧﻔﺴ ُ ْ‬ ‫ﺛﻢ؛ َ َ ْ َ‬
‫ُّ‬
‫ﻋﻨﻬﺎ؟!‬ ‫اﳊﺪﻳﺒﻴﺔ)‪-(١‬؛ ِ ﱠ َ ُ ِ‬
‫ﻟﻠﺘﻨﺎزل َ ْ َ‬ ‫ﺻﻠﺢ ُ َ ْ ِ َ‬ ‫ُ ْ ِ‬

‫اﺳـﺘﺠﺎب َﻟــُﻬ ْﻢ ﻓَِﻴﻬـﺎ؛ َوِﻫـَﻲ ِﻣـﻦ‬ ‫اﳌﺼﺎﻟﺢ َ َ ِ ِ ِ‬

‫واﳌﻔﺎﺳـﺪ ﱠاﻟﺘـﻲ َ َ َ‬
‫راﻋﺎﻫـﺎ ْ َ َ َ‬ ‫ﺟﻞ َ َ ِ ِ‬ ‫َِ َ‬
‫ﻓﻸ ْ ِ‬
‫ُ ُ ِ‬
‫أﺻﻮل ُ ُ‬
‫اﻷﺻﻮل‪.‬‬

‫اﻟﻨـﴫ‬ ‫ﻣـﺼﺎﻟﺢ ِ ً ِ‬
‫ِ‬ ‫وراء َ ِ َ‬ ‫ﻣﻨـﻪ ﷺ ِإﻻﱠ َ ﱠ ِ‬ ‫وﻣﺎ َ ِ َ ِ‬
‫ﻋﻈﻴﻤـﺔ‪ ،‬ﻣﻨَْﻬـﺎ‪ :‬ﱠ ْ ُ‬
‫ذﻟـﻚ َ َ َ َ َ‬ ‫ﻷن ﻣـﻦ َ َ‬ ‫ذﻟﻚ ْ ُ‬ ‫َ َ‬
‫اﻟﴩ ِك ُ ْ ِ‬
‫واﻟﻜﻔﺮ‪.‬‬ ‫ِ‬
‫واﻗﺘﻼع ُ ُ ِ‬
‫اﳌﺒﲔ‪ُ َ ْ ،‬‬ ‫اﻟﻌِﺰُﻳﺰ‪ُ ْ َ ،‬‬
‫واﻟﻔﺘﺢ ُ ِ ُ‬
‫ﺟﺬور ﱢ ْ‬ ‫َ‬

‫واﻟـﺴﻠﻢ‪َ ِ َ َ َ ،‬‬
‫وﻗﻮاﻋـﺪ‬ ‫ﱢ ْ‬ ‫اﻟﺼﻠﺢ‬ ‫ﴩ ُع َ َ ِ َ‬
‫ﻗﻮاﻋﺪ ﱡ ْ‬ ‫اﻟﺼﻠﺢ ِ‬
‫اﻟﻌﻈﻴﻢ‪َ َ -‬‬
‫ﻛﺎن َﻳ ْ َ‬ ‫َ‬ ‫وﻫﻮ ﷺ ِﲠَﺬا ﱡ ْ‬‫َ ُ َ‬
‫ِ‬ ‫اﻟﺪوﻟﺔ ِ َ ِ ِ‬
‫ﺑﲔ ﱠ َ ِ‬ ‫ُ َ ِ‬
‫وﺑﲔ َ ْ َ َ‬
‫أﻋﺪاﺋﻬﺎ‪.‬‬ ‫اﻹﺳﻼﻣﻴﺔ َ ْ َ‬
‫ْ ﱠ‬ ‫اﳌﻌﺎﻫﺪات َ ْ َ ْ‬
‫َ َ‬

‫ِ‬ ‫اﻟﺮواﻳﺎت‪ُ ِ » :-‬‬ ‫ِ ِ‬

‫ﻛﲈ ِﰲ » َﺻﺤﻴﺢ ُﺳـﻨَﻦ َ ِأﰊ َ ُ‬
‫داود«‬ ‫اﳋﻼف َ ّ‬
‫ﴍ« ‪َ َ -‬‬ ‫ﻣﺴﻌﻮد ‪ِ -‬ﰲ َ ْ ِ‬
‫ﺑﻌﺾ ﱢ َ َ‬ ‫ﻗﻮل ْ ِ‬
‫اﺑﻦ َ ْ ُ‬ ‫وﻓﻴﻪ َ ْ ُ‬‫= َ‬
‫)‪ِ َ ِ - (١٧٢٦‬‬
‫ﻟﺸﻴﺨﻨﺎ‪.-‬‬‫ْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫اﻟﺰﻣﺎن؟!‬ ‫اﻟﺘﺄﺻﻴﻞ ﱠ َ ﱢ‬
‫اﻟﺴﻠﻔﻲ ﰲ ﻫﺬا ﱠ‬ ‫ﻓﺄﻳﻦ ْ ُ‬
‫ﻓﻘﻪ ﻫﺬا‬
‫ُ‬
‫اﻟﻌﺎﻣﻞ ﺑﻪ ﰲ ذا اﻷوان؟!‬ ‫وأﻳﻦ‬
‫ﺗﻘﺪم )ص‪.(٦٨‬‬ ‫ُ‬
‫واﻧﻈﺮ ﻣﺎ ﱠ‬
‫)‪ (١‬ﻛﲈ َ َ ْ ِ‬
‫ﺳﻴﺄﰐ ‪ً ِ َ -‬‬
‫ﻗﺮﻳﺒﺎ‪.-‬‬
 ‫‪٢٧٨‬‬

‫اﻟﺼﻠﺢ‪) ( '.% $ # " !) :-‬‬ ‫ﻗﺎل ‪َ-‬ﺗَﻌَﺎﱃ‪ً َ َ ِ -‬‬

‫إﺷﺎدة ِﲠَﺬا ﱡ ْ ِ‬ ‫وﻗﺪ َ َ‬
‫ََْ‬
‫* ‪9 8 7.5 4 3 2 1 0 / . - , +‬‬
‫‪] (FE D C B A @ ? > = <.:‬اﻟﻔﺘﺢ‪.[٤-١:‬‬
‫اﻟـﺼﻠﺢ ‪ -‬ﱠ ِ‬
‫ﺐ ﱡ ْ ِ‬ ‫واﻟﻜـﺮب ِﺑـ َﺴَﺒ ِ‬
‫اﻟﻐـﻢ َ ْ ِ‬ ‫ﻧﺰل ِ ِ ِ‬ ‫ﻷن اﳌُ ْﺆِﻣﻨ ِ َ‬
‫َﱠ‬
‫اﻟـﺬي‬ ‫ﲠﻢ ﻣـﻦ َ ﱢ‬ ‫ﺎن َﻗﺪ َ َ َ ْ‬ ‫ﲔ َﻛ َ‬
‫ﻷن َأﻣﺮه َﻓﻮق َ ِ ِ‬ ‫اﻟﴚء َ ِ ِ‬ ‫وﺑﺎﻃﻨﻪ ِ ﱠ ُ‬
‫ِ‬ ‫ِ‬
‫ﻣـﺪارك‬ ‫اﻟﻜﺜﲑ؛ َ ﱠ ْ َ ُ ْ َ‬
‫ُ‬ ‫واﻟﻨﴫ‪ -‬ﱠ ْ ُ‬
‫اﻟﻌﺰة ﱠ ْ ُ‬ ‫ﺿﻴﻢ َ ُ ْ ٌ‬
‫وﻇﻠﻢ‪ُ ُ َ َ ،‬‬ ‫َ ُُ‬
‫ﻇﺎﻫﺮه َ ْ ٌ‬
‫رﺳﻮﻟﻪ َ ِ‬ ‫أﻃﻠﻊ اﷲُ َ َ ِ‬ ‫َِ ِ‬
‫اﻟﻜﺮﻳﻢ ﷺ‪.‬‬ ‫ﻋﻠﻴﻪ َ ُ َ ُ‬
‫ْ‬ ‫اﻟﺒﴩ؛ ﱠﳑﺎ َ ْ َ َ‬ ‫َ‬
‫رﺣﺐ‪ٍ ْ َ َ ،‬‬
‫وﻧﻔﺲ‬ ‫اﳌﺘﻐﻄﺮﺳﺔ ِ َ ْ ٍ‬
‫ﺑﺼﺪر َ ْ‬ ‫اﳌﴩﻛﲔ ﱠ َ ِ َ‬
‫اﻟﻈﺎﳌﺔ ُ َ َ ْ ِ َ َ‬ ‫ﴍوط ُ ْ ِ ِ‬
‫ﻳﺘﻠﻘﻰ ُ ُ َ‬‫ﻛﺎن ﷺ َ َ َ ﱠ‬
‫وﻗﺪ َ َ‬
‫ََْ‬
‫وﻧﴫ ِ‬ ‫اﻟﺜﻘﺔ ِ ِ َ ِ‬
‫ﺑﺈﻋﻼء َﻛﻠَِﻤِﺔ اﷲ ‪َ َ ْ ُ -‬‬
‫رﺑﻪ‪.‬‬‫ﺳﺒﺤﺎﻧﻪ‪ َ ِ ْ َ َ ،-‬ﱢ‬ ‫ﻏﺎﻳﺔ ﱢ َ ِ ْ‬
‫ﻣﻄﻤﺌﻨﺔ‪ ،‬وﻫﻮ ﰲ َ ِ‬
‫َ‬
‫ِ ٍ‬
‫ُ َْ ﱠ َ ُ َ‬
‫ﺎب )اﻟـﴩوط( ) ِ‬ ‫ﻴﺤِﻪ« ‪-‬ﰲ ﻛَِﺘـ ِ‬ ‫اﻟﺒﺨﺎري ﰲ »ﺻـ ِﺤ ِ‬
‫ﺣـﺪﻳﺚ‪-٢٧٣١:‬‬ ‫َ‬ ‫َ‬ ‫وروى ُ َ ِ ﱡ‬
‫ََ َ‬
‫ﳐﺮﻣﺔ وﻣﺮوان‪ -‬ﰲ ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻗﺼﺔ َﻏْﺰَوة ُ َ ْ ِ َ‬
‫اﳊﺪﻳﺒﻴﺔ‪:-‬‬ ‫ﱠ‬ ‫اﳌﺴﻮر ﺑﻦ َ ْ َ َ َ َ ْ َ‬
‫‪- (٢٧٣٢‬ﻣﻦ َﺣﺪﻳﺚ ْ َ‬
‫ِ‬
‫وﻗَﺎل‪َ :‬ﻫﺎت ْ ُ ْ‬
‫اﻛﺘﺐ َﺑْﻴﻨَﻨَﺎ َ َ ْ َ ُ ْ‬
‫وﺑﻴﻨﻜﻢ‬ ‫ﻋﻤﺮو‪َ َ ،‬‬‫ﻣﻨﺪوب ُﻗَﺮْﻳﺶ ُﺳَﻬْﻴُﻞ ﺑﻦ َ ْ‬
‫ﺟﺎء َ ْ ُ ُ‬ ‫أﻧﻪ َ ﱠ‬
‫ﻟـﲈ َ َ‬ ‫ﱠُ‬
‫اﻟﺮﲪﻦ ِ‬ ‫ِ‬ ‫َِ ً‬
‫اﻟﺮﺣﻴﻢ«‪.‬‬ ‫ﺑﺴﻢ اﷲ ﱠ ْ ِ ﱠ‬ ‫ﻓﻘﺎل ﱠ ِ ﱡ‬
‫اﻟﻨﺒﻲ ﷺ‪ِ ْ ِ » :‬‬ ‫اﻟﻜﺎﺗﺐ‪َ َ َ ،‬‬
‫رﺳﻮل اﷲ ﷺ َ َ‬ ‫ﻓﺪﻋﺎ َ ُ ُ‬
‫ﻛﺘﺎﺑﺎ‪َ َ َ ،‬‬

‫اﻛﺘـﺐ‪َ ِ ْ ِ » :‬‬
‫ﺑﺎﺳـﻤﻚ‬ ‫وﻟﻜﻦ ْ ُ ْ‬
‫أدري ﻣﺎ ِﻫﻲ! َ ِ‬
‫ﻓﻮاﷲ َﻣﺎ َ ْ ِ َ َ َ‬ ‫ﻓﻘﺎل ُﺳَﻬْﻴﻞ‪ َ :‬ﱠأﻣﺎ ) ﱠ ْ ُ‬
‫اﻟﺮﲪﻦ(؛ َ َ‬ ‫ََ َ‬
‫اﻟﺮﲪﻦ‬ ‫ﻧﻜﺘﺒﻬﺎ ِﱠإﻻ‪ِ ْ ِ » :‬‬
‫ﺑﺴﻢ اﷲ ﱠ ْ‬ ‫ﻓﻘﺎل ُ ْ ِ ُ َ‬
‫اﳌﺴﻠﻤﻮن‪َ :‬واﷲ ﻻ َ ْ ُ ُ َ‬ ‫ﺗﻜﺘﺐ‪َ َ َ ،-‬‬ ‫ّ‬
‫اﻟﻠُﻬ ﱠﻢ« ‪َ-‬ﻛَﲈ ُ ْ َ‬
‫ﻛﻨﺖ َ ْ ُ‬
‫ﺛﻢ َ َ‬
‫ﻗﺎل‪:‬‬ ‫ﻚ ّ‬
‫اﻟﻠُﻬ ﱠﻢ«‪ ُ ،‬ﱠ‬ ‫ﺎﺳِﻤ َ‬‫ﺐ‪ :‬ﺑ ِ ْ‬ ‫اﻛُﺘ ْ‬ ‫ﻓﻘﺎل ﱠ ِ ﱡ‬
‫اﻟﻨﺒﻲ‪ْ » :‬‬ ‫ِ‬
‫اﻟﺮﺣﻴﻢ«‪َ َ َ ،‬‬ ‫ﱠ‬
‫ﳏﻤﺪ َ ُ ُ‬ ‫ﻗﺎﴇ َ ِ‬ ‫»َ َ‬
‫رﺳﻮل اﷲ«‪.‬‬ ‫ﻫﺬا َﻣﺎ َ َ َ ْ‬
‫ﻋﻠﻴﻪ ُ َ ﱠ ٌ‬
‫ِ‬ ‫رﺳﻮل اﷲ َﻣﺎ َ َ ْ َ َ‬ ‫ﻧﻌﻠﻢ َ ﱠ َ‬
‫أﻧﻚ َ ُ ُ‬
‫اﻟﺒﻴـﺖ‪َ ،‬وﻻ‬
‫ﺻـﺪدﻧﺎك َﻋـﻦ َ ْ‬ ‫ﻛﻨﺎ َ ْ َ ُ‬ ‫ََ َ‬
‫ﻓﻘﺎل ُﺳَﻬْﻴﻞ‪َ :‬واﷲ َﻟْﻮ ُ ﱠ‬
‫‪٢٧٩‬‬

‫ﻗﺎﺗﻠﻨﺎك‪ِ َ ،‬‬
‫ﻮل‬ ‫ﻓﻘـﺎل ﱠ ِ ﱡ‬
‫اﻟﻨﺒـﻲ ﷺ‪» :‬واﷲ ِﱢإﲏ َﻟَﺮُﺳـ ُ‬ ‫ﻋﺒﺪ اﷲ«‪َ َ َ ،‬‬‫ﳏﻤﺪ ﺑﻦ َ ْ‬ ‫وﻟﻜﻦ ْ ُ‬
‫اﻛﺘﺐ‪ َ ُ » :‬ﱠ‬ ‫َ ََْ َ َ‬
‫ﻋﺒﺪ اﷲ«‪.‬‬
‫ﳏﻤﺪ ﺑﻦ َ ْ‬‫ﺐ‪ َ ُ :‬ﱠ‬‫اﻛُﺘ ْ‬ ‫وإن َﻛَﺬْﺑُﺘُﻤ ِ‬
‫ﻮﲏ‪ْ ،-‬‬ ‫اﷲ ‪ْ ِ َ -‬‬
‫واﻟﺘﺴﺎﻣﺢ‪ِ ٍ ُ ْ َ َ ،‬‬
‫ﻳـﺴﲑة‪َ ،‬أو‬ ‫ﻫﺬِه ُ َ َ َ ُ‬
‫اﻟﺘﴫف‪ ،‬و ِ‬ ‫ﻓﻬﻞ َ َ‬
‫‪ْ َ َ ...‬‬
‫ﻛﺎﻧﺖ ﰲ أُﻣـﻮر َ َ‬ ‫اﳌﻮاﻓﻘﺔ ﱠ َ ُ ُ‬ ‫ﻫﺬا ﱠ َ ﱡ ُ َ‬
‫ِ‬ ‫ﻛﺎﻧﺖ ﰲ ُأُﻣ ٍ‬
‫ﻋﻈﻴﻤﺔ؟!‬
‫وأﺻﻮل َ َ‬‫ﻮر َﻛﺒِ َﲑة‪ُ ُ َ ،‬‬ ‫َ َ ْ‬

‫اﻟﻌﻘـﻞ ِﻣـﻦ َﻧـ ْ ِ‬

‫ﴫ‬ ‫وراءﻫﺎ َﻣﺎ ﻻ ُ ْ ِ ُ ُ‬
‫ﻳﺪرﻛـﻪ َ ْ ُ‬ ‫أن َ َ َ َ‬ ‫رﺳﻮل اﷲ ﷺ َ ْ ِ‬
‫ﻷﺟﻞ َ ﱠ‬ ‫ﻓﻌﻠﻬﺎ َ ُ ُ‬ ‫ِ‬
‫ﻟﻜﻦ؛ َ َ َ‬
‫َ ْ‬
‫اﻟﻜﻔﺮ ﱢ ِ‬ ‫اﻹﺳﻼم‪ِ ِ ُ ،‬‬
‫ﻋﲆ ُ ْ ِ َ ْ‬
‫واﻟﴩك‪.‬‬ ‫ِْ ِ َ ُ‬
‫وﻇﻬﻮره َ َ‬
‫ِ‬ ‫اﻟﺼﻠﺢ َ َ ِ َ ٌ‬
‫ﻟﻌﻈﻴﻤﺔ ِﺟﺪا‪ْ َ َ ،‬‬ ‫إن َ َ ِ َ‬
‫ِﱠ‬
‫رﲪﻪ اﷲ‪-‬‬ ‫اﺑﻦ َ ﱢ ُ‬
‫اﻟﻘﻴﻢ ‪ُ َ َ -‬‬ ‫ذﻛﺮﻫﺎ ِ َ ُ‬
‫اﻹﻣﺎم ْ ُ‬ ‫وﻗﺪ َ َ َ َ‬ ‫ﻫﺬا ﱡ ْ‬
‫ﻓﻮاﺋﺪ َ َ‬

‫ﰲ » َزاد َ َ‬
‫اﳌﻌﺎد«‪.‬‬
‫ِ‬ ‫وَ ْ َ ِ‬
‫ﻳﻨﺎﺳﺐ َ َ َ‬
‫اﳌﻘﺎم‪:‬‬ ‫ﻧﺨﺘﺎر ﻣﻨَْﻬﺎ َﻣﺎ ُ َ ُ‬
‫ُ‬
‫رﲪـﻪ اﷲ‪ -‬ﰲ » َزاد َاﳌﻌـﺎد« )‪ِ- (٣٠٦-٣٠٤/٣‬ﰲ َ ِ ِ‬
‫ِ‬ ‫َ َ‬
‫ﻓﻮاﺋـﺪ‬
‫َ‬ ‫َ‬ ‫اﺑـﻦ َ ﱢ‬
‫اﻟﻘـﻴﻢ ‪ُ َ َ -‬‬ ‫ﻗﺎل ْ ُ‬
‫ﺻﻠﺢ ُ َ ْ ِ َ‬
‫اﳊﺪﻳﺒﻴﺔ‪:-‬‬ ‫ُ ْ ِ‬
‫ِِ‬ ‫اﻟﻌﺪو ‪-‬إَِذا رَأى َ َ َ ِ‬ ‫ﺎم ِ َ َ ِ‬ ‫»ِﻣْﻨﻬﺎ‪ :‬ﺟﻮاز ِ َ ِ‬
‫اﺑﺘﺪاء ِ‬
‫اﳌﺼﻠﺤﺔ ْ ُ ْ َ‬
‫ﻟﻠﻤﺴﻠﻤﲔ‬ ‫ْ َ‬ ‫َ‬ ‫ﺑﻄﻠﺐ ُ ْ ِ‬
‫ﺻﻠﺢ َ ُ ﱢ‬ ‫اﻹَﻣ ِ‬ ‫َ َ َ ُ ْ‬
‫اﻟﻄﻠﺐ ِﻣﻨُْﻬ ْﻢ‪.‬‬
‫اﺑﺘﺪاء ﱠ َ ِ‬‫ﻋﲆ َأن ُ َ ِ‬
‫ﻳﻜﻮن ْ َ ُ‬ ‫َ‬ ‫ﻳﺘﻮﻗﻒ َ ِ َ‬
‫ذﻟﻚ َ َ‬ ‫ِ ِ‬
‫ﻓﻴﻪ‪َ ،-‬وﻻ َ َ َ ﱠ ُ‬
‫وﺟﻬﻠـﻪ‪ِ ِ ْ ،‬‬
‫وﺟﻔﻮﺗـﻪ‪َ ،‬وﻻ ُ َ َ ُ‬
‫ﻳﻘﺎﺑـﻞ َ َ‬
‫ﻋـﲆ‬ ‫ِ ِ‬ ‫ِ‬
‫رﺳﻮل ُ ﱠ ِ‬ ‫ﺘﲈل ِ ﱠ ِ‬
‫ﻗﻠﺔ َ َ ِ‬ ‫اﺣ ِ َ ُ‬ ‫ِ‬
‫َ َ َ‬ ‫اﻟﻜﻔﺎر‪ْ َ َ ،‬‬ ‫أدب َ ُ‬ ‫َوﻣْﻨَﻬﺎ‪ْ :‬‬
‫ِ‬ ‫ﻓﻴﻪ ِﻣﻦ َ َ ِ‬ ‫ذﻟﻚ؛ ِﻟـﲈ ِ ِ‬ ‫ِ‬
‫اﻟﻌﺎﻣﺔ‪.‬‬
‫اﳌﺼﻠﺤﺔ َ ﱠ‬
‫ْ َ‬ ‫َ َ َ‬
‫َ ِ‬ ‫ﻋـﲆ ُ ِ ِ َ ِ‬ ‫اﳌﴩﻛﲔ ِ ِ ِ ِ‬ ‫ِ‬ ‫َوِﻣْﻨَﻬﺎ‪ َ :‬ﱠ‬
‫اﳌـﺴﻠﻤﲔ ‪َ ْ َ ْ -‬‬
‫ﻟﻠﻤـﺼﻠﺤﺔ‬ ‫ْ‬ ‫ﺿـﻴﻢ َ َ‬
‫ﺑﺒﻌﺾ َﻣﺎ ﻓﻴـﻪ َ ْ ٌ‬ ‫ﻣﺼﺎﳊﺔ ُ ْ ِ َ َ ْ‬ ‫أن ُ َ َ َ َ‬
 ‫‪٢٨٠‬‬

‫اﳌﻔﺴﺪﺗﲔ ِ ْ ِ ِ‬
‫دﻓﻊ َأْﻋَﲆ َ ْ َ َ َ ْ ِ‬ ‫ِ ِ‬ ‫ودﻓﻊ ﻣﺎ ﻫﻮ َ ِ‬ ‫ِ ِ‬
‫ﺑﺎﺣﺘﲈل َ ْ َ ُ َ‬
‫أدﻧﺎﳘﺎ«)‪ (١‬ا‪.‬ﻫـ‪.‬‬ ‫َ‬ ‫ﻣﻨﻪ‪-‬؛ َﻓﻔﻴﻪ‪ُ ْ َ :‬‬
‫ﴍ ُْ‬‫اﻟﺮاﺟﺤﺔ‪ َ ُ َ ِ ْ َ َ ،‬ﱞ‬
‫ﱠ َ‬

‫رﲪﻪ اﷲ‪ -‬ﰲ َ ْ ِ ٍ‬‫ِ‬ ‫ََ َ‬

‫ﻣﻮﺿﻊ َ َ‬
‫آﺧﺮ )‪:(٣١٠-٣٠٩/٣‬‬ ‫وﻗﺎل ‪ُ َ َ -‬‬

‫وأﺟـﻞ ِﻣـﻦ‬
‫ﱪ ََ َ ﱡ‬ ‫اﳍﺪﻧﺔ ‪َ-‬وِﻫَﻲ َ ْ‬
‫أﻛ َ ُ‬
‫ﺗﻀﻤﻨﺘﻬﺎ ِ ِ‬
‫ﻫﺬه ُ ْ َ ُ‬ ‫اﻹﺷﺎرة َِإﱃ ﺑﻌﺾ ِ َ ِ ِ‬
‫اﳊﻜﻢ ﱠاﻟﺘﻲ َ َ ﱠ َ ْ َ َ‬ ‫» َِ َُ َْ‬
‫ِ ِ‬ ‫أﺣﻜﻢ َأﺳﺒﺎﲠﺎ‪ِ َ َ ،‬‬ ‫ِ‬ ‫َأن ُ ِ َ‬
‫اﻟﻮﺟﻪ ﱠاﻟﺬي ْ َ َ ْ ُ‬
‫اﻗﺘـﻀﺘﻪ‬ ‫ﻋﲆ َ ْ‬ ‫ﻓﻮﻗﻌﺖ َ َ ُ‬
‫اﻟﻐﺎﻳﺔ َ َ‬ ‫ﳛﻴﻂ ِ َﲠﺎ ِﱠإﻻ اﷲُ ﱠاﻟﺬي َ ْ َ َ ْ َ َ َ َ َ‬
‫ِ‬
‫وﲪﺪه‪:-‬‬ ‫ْ َُُ‬
‫ﺣﻜﻤﺘﻪ َ َ ْ ُ ُ‬
‫ِ‬ ‫اﻷﻋﻈﻢ ﱠ ِ‬ ‫ِ‬
‫أﻋـﺰ اﷲُ ِﺑـﻪ َ ُ َ ُ‬
‫رﺳـﻮﻟﻪ‬ ‫اﻟـﺬي َ َ ﱠ‬ ‫اﻟﻔﺘﺢ َ ْ َ ِ‬
‫ﻳﺪي َ ْ ِ‬‫ﺑﲔ َ َ‬ ‫ﻛﺎﻧﺖ ُ َ ﱢ َ ً‬
‫ﻣﻘﺪﻣﺔ َ ْ َ‬ ‫ﻓﻤﻨﻬﺎ‪ َ :‬ﱠ َ‬
‫أﳖﺎ َ َ ْ‬ ‫َ َْ‬
‫أﻓﻮاﺟﺎ‪.‬‬ ‫اﻟﻨﺎس ‪ِِ-‬ﺑﻪ‪ -‬ﰲ ِ ِ‬
‫دﻳﻦ اﷲ َ ْ َ ً‬ ‫ودﺧﻞ ﱠ ُ‬ ‫وﺟﻨﺪه‪َ َ َ َ ،‬‬
‫َ ُ َُْ‬
‫ﺑﲔ َ ِ‬ ‫وﻣﻔﺘﺎﺣﺎ‪ِ ْ ،‬‬‫ِ‬ ‫ﻓﻜﺎﻧﺖ ِ ِ‬
‫وﻣﺆذًﻧﺎ َ ْ َ َ ْ‬
‫ﻳﺪﻳﻪ‪.‬‬ ‫ﺑﺎﺑﺎ َ ُ‬
‫ﻟﻪ‪ُ َ ً َ ْ َ ،‬‬ ‫اﳍﺪﻧﺔ َ ً‬
‫ﻫﺬه ُ ْ َ ُ‬‫َ َ َ ْ َ‬

‫وﴍﻋـﺎ‪ْ َ :-‬‬ ‫ِ‬ ‫اﻷﻣﻮر ِ َ ِ ِ‬ ‫ﻫﺬِه َ َ ُ‬

‫ﻋﺎدة اﷲ ﰲ ُ ُ ِ‬ ‫و ِ‬
‫أن ُﻳـ َ ﱢ َ‬
‫ﻮﻃﺊ‬ ‫ﻗـﺪرا َ َ ْ ً‬ ‫اﻟﻌﻈﺎم ﱠاﻟﺘﻲ َ ْ َ َ‬
‫ﻳﻘﺘﻀﻴﻬﺎ ‪ً َ َ -‬‬ ‫َ‬
‫وﺗﺪل َﻋَﻠْﻴَﻬﺎ‪.‬‬ ‫وﺗﻮﻃﺌﺎت ُ ِ ُ‬
‫ﺗﺆذن ِ َﲠﺎ‪ ُ َ ،‬ﱡ‬ ‫ﻣﻘﺪﻣﺎت َ ِ َ ٍ‬
‫َ ْ‬
‫ﻳﺪﳞﺎ َ ﱢ ٍ‬
‫ﺑﲔ َ َ ْ َ ُ َ‬ ‫َ َ‬
‫ﻟـﻬﺎ َ ْ َ‬
‫ِ‬ ‫اﻟﻔﺘـﻮح؛ َ ِ ﱠ‬ ‫ﻛﺎﻧﺖ ِﻣﻦ َ ْ َ ِ‬ ‫أن ِ ِ‬ ‫ِ‬
‫ﺑﻌـﻀﻬﻢ‬ ‫اﻟﻨـﺎس َ َ‬
‫أﻣـﻦ َ ْ ُ ُ ْ‬ ‫ﻓـﺈن ﱠ َ‬ ‫أﻋﻈـﻢ ُ ُ ِ‬ ‫ﻫﺬه ُ ْ َ َ‬
‫اﳍﺪﻧﺔ َ َ ْ‬ ‫َوﻣْﻨَﻬﺎ‪ َ :‬ﱠ َ‬

‫ﻗﺒﻞ ِ‬
‫اﻹﺳﻼم ‪ِ -‬ﻣﻦ َ ْ ُ‬
‫اﺑـﻦ‬
‫اﻹﻣـﺎم ُ‬
‫ُ‬ ‫ﺑﻌﺪ‪-‬؛ ﻣﻨﻬﻢ‪:‬‬
‫وﻣﻦ َ ْ ُ‬ ‫ِ‬ ‫ﻗﺮره ُ َ َ ُ‬
‫ﻋﻠﲈء‬ ‫ﻋﺎم ‪-‬ﻛﲈ ﱠ َ ُ‬
‫ﻓﻘﻬﻲ ﱞ‬
‫ﱞ‬ ‫)‪ (١‬وﻫﺬا ٌ‬
‫أﺻﻞ‬
‫اﳌﺤﺒﲔ« )ص‪- (١٣١‬ﻣﻬﻢ‪ ،-‬و»اﻟﻘﻮاﻋﺪ ِ‬ ‫ِ‬
‫اﳊﺴﺎن ﰲ ﺗﻔـﺴﲑ اﻟﻘـﺮآن« )رﻗـﻢ‪(٣٥:‬‬ ‫ّ‬ ‫اﻟﻘﻴﻢ ﰲ »روﺿﺔ ُ ﱢ‬
‫ﱢ‬
‫ـﺴﺒﻜﻲ‪ ،-‬و»ﻓــﺘﺢ اﻟﺒــﺎري« )‪،(٣٢٩/١‬‬ ‫ِ‬ ‫ِ‬
‫ﻟﻠـﺴﻌﺪي‪ ،-‬و»اﻷﺷــﺒﺎه واﻟﻨﻈــﺎﺋﺮ« )‪- (٤١/١‬ﻻﺑـ ِ‬
‫ـﻦ اﻟـ ﱡ ْ ّ‬ ‫‪ -‬ﱠ ْ‬
‫و»ﴍح اﻟﻨﻮوي ﻋﲆ ﻣﺴﻠﻢ« )‪.(١٤٣/١٠‬‬
‫اﻟﻐﻼة ُ َ َ ﱢ ِ‬ ‫ﻣﻦ ُ َ ِ َ‬ ‫ِ‬ ‫ِ‬
‫وﻫﻨﺎﻟﻚ!‪َ َ َ -‬‬
‫ﻏﻔـﺮ اﷲُ‬ ‫وﻫﻨﺎك‪ُ ،‬‬ ‫اﳌﺘﺸﺪدﻳﻦ ‪ُ-‬ﻫﻨﺎ‪ُ ،‬‬ ‫أوﻟﺌﻚ ُ َ‬ ‫اﻟﻴﻮم‪ْ -‬‬ ‫أﻳﻦ َﻫﺬا ْ ُ‬
‫اﻟﻔﻘﻪ ‪َ ْ َ -‬‬ ‫وﻟﻜﻦ؛ َ ْ َ‬
‫ْ‬
‫اﻷﻋﲆ ِ ْ ُ‬
‫ﺟﻠﺒﺎ‪ْ َ ،‬أو َ ْ ً‬ ‫ﻳﺮﺟﺤﻮا َ ْ َ‬ ‫ﻋﻦ َ ْ‬ ‫ِ‬
‫اﳌﺼﺎﻟﺢ َ َ َ‬ ‫اﻟﺬﻳﻦ ﻻَ َ ْ ِ ُ َ‬ ‫ِ‬
‫دﻓﻌﺎ‪-‬‬ ‫ﻣﻨﻬﲈ ‪ً ْ َ -‬‬ ‫أن ُ َ ﱢ ُ‬ ‫واﳌﻔﺎﺳﺪ؛ َ ْ ً‬
‫ﻓﻀﻼ َ ْ‬ ‫ﻳﻌﺮﻓﻮن َ َ َ‬ ‫ﻟﻨﺎ وﳍﻢ‪ -‬ﱠ َ‬
‫َ ِ‬
‫واﻟﻮﻗﺎﺋﻊ؟!‬ ‫ﺑﺤﺴﺐ ﱡ ِ‬ ‫َِ َ ِ‬
‫اﻟﻈﺮوف َ َ‬
‫‪٢٨١‬‬

‫وﺑـﺎدؤوﻫﻢ ِ ﱠ ْ ِ‬ ‫واﺧﺘﻠﻂ ُ ْ ِ ُ َ‬
‫اﳌﺴﻠﻤﻮن ِ ُ ﱠ ِ‬
‫اﻟﻘـﺮآن‪،‬‬ ‫ﺑﺎﻟـﺪﻋﻮة‪ُ ُ َ ْ َ ،‬‬
‫وأﺳـﻤﻌﻮﻫﻢ ُ ْ َ‬ ‫َ‬ ‫ﺑﺎﻟﻜﻔﺎر‪ْ ُ ُ َ َ َ ،‬‬ ‫ﺑﻌﻀﺎ‪َ َ َ ْ َ ،‬‬
‫َْ ً‬
‫ﺟﻬﺮة ‪َ ِ ِ -‬‬
‫آﻣﻨﲔ‪.-‬‬ ‫ﻋﲆ ِ ْ ِ‬
‫اﻹﺳﻼم َ ْ َ ً‬ ‫َ َ َُ ُ ْ‬
‫وﻧﺎﻇﺮوﻫﻢ َ َ‬

‫ﺷﺎء اﷲُ َ ْ‬
‫أن َ ْ ُ َ‬ ‫ﻣﺪة ْ َ ِ‬
‫ِ‬ ‫ﺑﺎﻹﺳﻼم‪َ َ َ َ ،‬‬ ‫ﻛﺎن ُ ْ َ ِ ً‬
‫ﳐﺘﻔﻴﺎ ِ ِ ْ َ ِ‬ ‫َو َﻇَﻬَﺮ َﻣﻦ َ َ‬
‫ﻳـﺪﺧﻞ‪،‬‬ ‫اﳍﺪﻧﺔ َﻣﻦ َ َ‬‫ودﺧﻞ ﰲ ُ ﱠ ُ‬
‫َ َِ َ‬
‫وﳍﺬا َﺳﱠﲈُه اﷲُ‪.( % $) :‬‬

‫ﻗﻀﺎء َ ِ ً‬
‫ﻋﻈﻴﲈ‪.‬‬ ‫ﻗﻀﻴﻨﺎ َ َ‬
‫ﻟﻚ َ َ ً‬ ‫اﺑﻦ ُﻗَﺘْﻴَﺒَﺔ)‪َ ْ َ َ :(١‬‬ ‫َ َ‬
‫ﻗﺎل ْ ُ‬

‫ﻟﻪ ِ ُ َ ْ ِ َ‬
‫ﺑﺎﳊﺪﻳﺒﻴﺔ«‪.‬‬ ‫ﻗﴣ اﷲُ َ ُ‬
‫ﻫﻮ َﻣﺎ َ َ‬ ‫وﻗﺎل ُ َ ِ ٌ‬
‫ﳎﺎﻫﺪ)‪َ ُ :(٢‬‬ ‫ََ َ‬
‫أﻣﺮ ﱢ ِ‬ ‫ﺑﻌﺾ ُ َ َ ِ‬
‫اﳌﺴﺎﳏﺔ ﰲ َ ْ ِ‬ ‫اﻟﻔﺘﺢ« )‪ِ ِ » :(٣٥٢/٥‬‬ ‫ﻗﺎل َ ِ ُ‬
‫اﻟﺪﻳﻦ‪،‬‬ ‫ﺟﻮاز َ ْ ِ َ‬ ‫ﻓﻴﻪ َ َ ُ‬ ‫اﳊﺎﻓﻆ ﰲ » َ ْ‬ ‫َ َ‬
‫ﻃﺮﻳﻘﺎ ِ َ ِ‬ ‫ﲔ َِ َ‬
‫أﺻﻠﻪ‪-‬؛ إِ َذا َﺗَﻌ ﱠ َ‬‫ﺣﺎ ﰲ َ ِ ِ‬ ‫ﻳﻜﻦ َ ِ‬ ‫واﺣﺘﲈل ﱠ ِ ِ ِ‬‫ْ َِ ُ‬
‫ذﻟﻚ َ ِ ً ﱠ َ‬
‫ﻟﻠﺴﻼﻣﺔ ﰲ‬ ‫ْ‬ ‫ﻗﺎد ً‬ ‫اﻟﻀﻴﻢ ﻓﻴﻪ‪َ-‬ﻣﺎ َﱂ ْ َ ُ ْ‬
‫ْ‬
‫ﲔ‪،‬‬‫ـﻌﻒ ُاﳌ ـ ْﺴﻠِِﻤ َ‬
‫ـﺎل َﺿـ ِ‬
‫ْ‬ ‫ـﻚ ﰲ َﺣـ ِ‬ ‫ـﺎن َذﻟ ِـ َ‬‫ـﻮاء َﻛـ َ‬ ‫ِ‬
‫ـﺼﻼح ﰲ اﳌــﺂل‪-‬؛ َﺳـ َ ٌ‬ ‫ـﺎل‪ ،‬واﻟـ ﱠ َ ِ‬ ‫اﳊـ ِ‬
‫َ‬
‫ِ‬
‫َأو ُ ﱠ ِ ْ‬
‫ﻗﻮﲥﻢ«‪.‬‬
‫َُ ُ‬
‫أﻗﻮل‪:‬‬

‫ﻋﻈﻴﻤــﺔ ِﻣــﻦ‬
‫ﻮر َ ِ ٍ‬
‫َ‬ ‫اﻟــﺼﻠﺢ ﰲ ُأُﻣــ ٍ‬
‫ﱡ ْ ِ‬ ‫رﺳــﻮل اﷲ ﷺ ﰲ َ َ‬
‫ﻫــﺬا‬ ‫ﺗــﺴﺎﻣﺢ َ ُ ُ‬
‫َﻟَﻘــْﺪ َ َ َ َ‬
‫ُ ُ ٍ‬
‫أﺻﻮل َ ُ ُ ٍ‬
‫وﻓﺮوع‪:‬‬

‫ﺗﺴﺎﻣﺢ ﻓَِﻴﻬﺎ ﷺ‪:‬‬ ‫ِ ِ‬

‫اﻷﺻﻮل ﱠاﻟﺘﻲ َ َ َ َ‬ ‫ﻓﻤﻦ ُ ُ‬
‫ِ‬
‫َ َ‬
‫ﺑﻦ َ ْ ٍ‬
‫ﻋﻤـﺮو‪:‬‬ ‫واﻷﺧﺬ ﺑَِﲈ ْ َ َ َ ُ‬
‫اﻗﱰﺣﻪ ُﺳَﻬْﻴُﻞ ُ‬ ‫اﻟﺮﲪﻦ ﱠ ِ ِ‬
‫اﻟﺮﺣﻴﻢ«‪ُ ْ َ ،‬‬ ‫ﺑﺴﻢ اﷲ ﱠ ْ ِ‬ ‫ﻋﺪم ِ َ ِ‬
‫ﻛﺘﺎﺑﺔ‪ِ ْ ِ » :‬‬
‫َ َ ُ َ‬

‫)‪» (١‬ﻏﺮﻳﺐ اﻟﻘﺮآن« )ص‪- (٤١٢‬ﻟﻪ‪.-‬‬

‫)‪» (٢‬ﺗﻔﺴﲑه« )‪.(٦٠١/٢‬‬
 ‫‪٢٨٢‬‬

‫ﺐ ِﱠإﻻ‪ِ ْ ِ » :‬‬ ‫ِِ‬ ‫ِ‬ ‫)ِ ْ ِ َ‬

‫ﺑﺴﻢ اﷲ‬ ‫أﻧﻪ ﻻ ُﻳ ْﻜَﺘ ُ‬ ‫اﻟﺼﺤﺎﺑﺔ‪ْ ِ َ َ ،‬‬
‫وﺣﻠﻔﻬﻢ ِﺑﺎﷲ ﱠ ُ‬ ‫ﻏﻀﺐ ﱠ َ َ‬ ‫ﻣﻊ َ َ ِ‬ ‫اﻟﻠُﻬ ﱠﻢ(! َ َ‬ ‫ﺑﺎﺳﻤﻚ ّ‬
‫اﻟﺮﲪﻦ ﱠ ِ ِ‬
‫اﻟﺮﺣﻴﻢ«!‬ ‫ﱠ ْ ِ‬

‫اﻟﺜـِﺎﲏ ِﻣـﻦ‬ ‫اﻟـﺮْﻛُﻦ ﱠ‬ ‫ِ‬

‫رﺳـﻮل اﷲ«‪َ- ،‬وﻫـَﻲ ﱡ‬ ‫ﳏﻤﺪ َ ُ ُ‬ ‫ﻋﺪم ِ َ ِ‬
‫وﺗﺴﺎﻣﺢ ﷺ ﰲ َ َ ِ َ‬
‫ﻛﺘﺎﺑﺔ‪ َ ُ » :‬ﱠ ٌ‬ ‫َََ َ َ‬
‫ﺑـﻦ َ ْ ٍ‬ ‫وﻛﺘـﺐ ﻣـﺎ َأﴏ َ َ ِ‬ ‫أﺻـﻞ ِ ْ ِ‬ ‫أرﻛﺎن ﱠ َ َ َ ْ ِ‬
‫اﻟﺸﻬﺎدﺗﲔ‪ِ ْ َ ،‬‬ ‫َ َ ِ‬
‫ﻋﻤـﺮو‬ ‫ﻋﻠﻴـﻪ ُﺳـَﻬْﻴُﻞ ُ‬ ‫اﻹﺳـﻼم‪ َ َ َ َ َ َ ،-‬ﱠ ْ‬ ‫ْ‬
‫ﻋﺒﺪ اﷲ(‪.‬‬ ‫ﳏﻤﺪ ﺑﻦ َ ِ‬ ‫ﻣﻨﺪوب ُ َ ٍ‬
‫ﻗﺮﻳﺶ‪ َ ُ ) :-‬ﱠ ُ ْ ُ ْ‬ ‫‪ُ َُْ-‬‬
‫ﺟـﺎءه ِﻣـﻦ َﻣ ﱠﻜـَﺔ‬
‫ﻳـﺮد َﻣـﻦ َ َ ُ‬ ‫ﳏﻤﺪا ﷺ َ ُ ﱡ‬ ‫أن ُ َ ﱠ ً‬‫أﺧﺮى‪ِ ،‬ﻣﻨَْﻬﺎ‪ َ :‬ﱠ‬ ‫ﴍوط ُ ْ ِ َ ٍ‬
‫ﳎﺤﻔﺔ ُ ْ َ‬
‫ٍ‬ ‫ِ‬
‫‪َ ...‬إﱃ ُ ُ‬
‫ﺣﺘـﻰ‬ ‫ﻘﺎ َ َ ْ ً‬
‫وﻏﻴﻈﺎ‪ َ ،‬ﱠ‬ ‫ﺟﺎءﻫﺎ ِﻣﻦ َاﳌِﺪﻳﻨَِﺔ‪ِ ،‬ﳑ ﱠﺎ َزَاد ﱠ َ َ َ‬
‫اﻟﺼﺤﺎﺑﺔ َﺣﻨَ ً‬ ‫ﺗﺮد ُﻗَﺮْﻳٌﺶ َﻣﻦ َ َ َ‬ ‫ُﻣ ْﺴﻠًﲈ‪َ ،‬وﻻ َ ُ ﱡ‬
‫ِ‬
‫ِ‬ ‫ِ‬
‫ﻧﺒﻲ اﷲ َﺣﻘﺎ؟‬ ‫أﻟﺴﺖ َ ِ ﱠ‬
‫اﻟﻨﺒﻲ ﷺ‪َ ْ َ َ :-‬‬ ‫ﳜﺎﻃﺐ ﱠ ِ ﱠ‬‫وﻫﻮ ُ َ ُ‬ ‫ﻋﻨﻪ‪َ ُ َ -‬‬ ‫رﴈ اﷲُ َ ْ ُ‬ ‫ﻋﻤﺮ ‪َ َ -‬‬ ‫َﻗﺎَل ُ َ ُ‬
‫رﺳﻮل اﷲ‪ََ» :‬ﺑﲆ«‪.‬‬ ‫ََ َ‬
‫ﻓﻘﺎل َ ُ‬
‫ﻋﲆ َ ِ ِ‬
‫اﻟﺒﺎﻃﻞ؟!‬ ‫وﻋﺪوﻧﺎ َ َ‬
‫اﳊﻖ‪ ُ َ َ ،‬ﱡ َ‬ ‫ﻋﻤﺮ‪َ ْ َ َ :‬‬
‫أﻟﺴﻨﺎ َ َ‬
‫ﻋﲆ َ ﱢ‬ ‫ََ َ‬
‫ﻓﻘﺎل ُ َ ُ‬
‫رﺳﻮل اﷲ‪ََ» :‬ﺑﲆ«‪.‬‬
‫ﻓﻘﺎل َ ُ ُ‬
‫ََ َ‬

‫اﻟﺪﻧﻴﺔ ﰲ ِ ِ َ‬
‫دﻳﻨﻨﺎ؟!!‬ ‫ﻧﻌ ِﻄﻲ ﱠ ِ ﱠ َ‬ ‫ِ‬
‫ﻋﻤﺮ‪َ َ :‬‬
‫ﻓﻠﻢ ُ ْ‬ ‫ََ َ‬
‫ﻓﻘﺎل ُ َ‬
‫وﻫﻮ َ ِ ِ‬
‫ﻧﺎﴏي«)‪.(١‬‬ ‫ِ‬
‫ﻋﺎﺻﻴُﻪ‪َ ُ َ ،‬‬
‫وﻟﺴﺖ َ َ‬ ‫رﺳﻮل اﷲ ﷺ‪ِ» :‬ﱢإﲏ َ ُ ُ‬
‫رﺳﻮل اﷲ‪ُ ْ َ َ ،‬‬ ‫ﻓﻘﺎل َ ُ ُ‬
‫ََ َ‬

‫اﻟﻔﺎروق َ ْ َ ِ ﱡ‬
‫اﻟﻌﺒﻘﺮي‪َ -‬وﻻ َ ْ ُ ُ‬
‫ﻏﲑه‪.-‬‬ ‫ﻋﻤﺮ‪ُ ُ َ -‬‬ ‫ﻳﺪرك َﻣﺎ ﻻ ُ ْ ِ ُ ُ‬
‫ﻳﺪرﻛﻪ ُ َ ُ‬ ‫اﻟﻨﺒﻲ ﷺ ُ ْ ِ ُ‬
‫ﻷن ﱠ ِ ﱠ‬
‫َﱠ‬

‫ﺛﻢ َ ُ ُ‬
‫أﻗﻮل‪:‬‬ ‫ُﱠ‬
‫ودرء َ َ ِ ِ‬
‫ِ‬ ‫ﺟﻠﺐ َ َ ِ ِ‬ ‫ِ ِ‬
‫اﳌﻔﺎﺳﺪ؛ َ َ ْ َ‬
‫أﻟﻴﺲ‬ ‫اﳌﺼﺎﻟﺢ َ َ ْ‬ ‫ﻋﲆ َ ْ ِ‬ ‫ﻟﺘﺴﺎﻣﺢ ﱠاﻟﺬي َﻗ َ‬
‫ﺎم َ َ‬ ‫َﻣﺎ َ ْ ُ ُ ْ‬
‫رأﻳﻜﻢ ﰲ َ َ‬
‫ﻫﺬا ا ﱠ َ ُ‬

‫ﺗﻘﺪم‪.-‬‬
‫اﻟﺒﺨﺎري )‪- (٢٥٨١‬ﻛﲈ ﱠ‬
‫ﱡ‬ ‫رواه‬
‫)‪ُ (١‬‬
‫‪٢٨٣‬‬

‫ِ‬
‫رﺳﻮل اﷲ ﷺ ُ ْ َ ٌ‬
‫أﺳﻮة َ َ َ ٌ‬
‫ﺣﺴﻨﺔ)‪(١‬؟!‬ ‫َﻟﻨَﺎ ﰲ َ ُ‬
‫أﺑﻌـﺪ‬ ‫ﻛﺘﲈﻧﺎ َ ِ َ َ ً‬
‫وﺧﻴﺎﻧـﺔ!‪ُ َ ْ َ -‬‬ ‫رأﻳﺘﻪ ِ ْ َ ً‬
‫ورﺑﲈ َ َ ْ َ ُ‬
‫ﺗﻨﺎزﻻً ‪ ُ َ -‬ﱠ َ‬
‫ﺳﻜﻮﲥﻢ َ َ ُ‬ ‫ِ‬
‫اﻟﻌَﻠَﲈ َء ﱠ َ‬
‫اﻟﺬﻳﻦ َ َﺗﺮى ُ ُ َ ُ ْ‬ ‫ﻓﻠﻌﻞ ُ‬‫ََﱠ‬
‫وأﻋﺮف ِ َ ِ ِ‬
‫ﺑﺎﻟﻘﻮاﻋﺪ ُ ُ ِ‬ ‫ﺑﺎﳌﺼﺎﻟﺢ َ َ ِ ِ‬
‫واﳌﻔﺎﺳﺪ‪ُ َ ْ َ َ ،‬‬ ‫ِ‬ ‫ﻨﻚ‪ُ َ ْ َ َ ،‬‬‫ﻧﻈﺮا ِﻣ ْ َ‬
‫ﻳﱰﺗﺐ‬
‫وﻣﺎ َ َ َ ﱠ ُ‬
‫واﻷﺻﻮل‪َ َ ،‬‬ ‫َ‬ ‫وأﻋﺮف ِ َ َ ِ َ‬ ‫َ َ ً‬
‫اﳌﻮاﻗﻒ ﱠ َ ِ‬ ‫ﻋﲆ َ ِ ِ‬
‫واﻟﺘﴫﻓﺎت‪.‬‬
‫َ ﱡ‬ ‫ََ َ‬

‫ِ‬ ‫وﻛﺮاﻣﺔ‪-‬؛ ﱠ ِ‬ ‫ِ‬

‫وﺧﴪﻧﺎ‪...‬‬ ‫ﺧﺒﻨَﺎ َ ْ‬ ‫وإﻻ؛ ْ‬ ‫واﻟﻠـﻪ‪ُ -‬ﺣﺒﺎ َ‬ ‫)‪ (١‬ﻧﻌﻢ ‪-‬‬
‫ﻧﻔﺴﻪ‪ -‬ﰲ ﻣﻮﺿﻮع )اﳌﺼﺎﻟﺢ واﳌﻔﺎﺳﺪ(‪:-‬‬ ‫ﺷﻴﺌﺎ ﻣﻬﲈ ‪-‬ﻳﺴﺘﻔﺎد ﻣﻦ اﳊﺪﻳﺚ ِ‬ ‫أذﻛﺮ ً‬
‫ُ‬ ‫ُ‬ ‫ﻋﲆ ﱢأﲏ ُ‬
‫وﺗﱰدد ﻓﻴﻪ اﻷﻧﻈﺎر‪.‬‬ ‫ﱠُ‬ ‫ﲣﺘﻠﻒ ﻓﻴﻪ اﻷﻓﻜﺎر‪،‬‬ ‫ُ‬ ‫أﻣﺮ ﻟﻴﺲ ﻗﻄﻌﻴﺎ؛ ﻓﻘﺪ‬ ‫ﺗﻘﺪﻳﺮ اﳌﺼﺎﻟﺢ واﳌﻔﺎﺳﺪ ٌ‬ ‫َ‬ ‫إن‬‫ﱠ‬
‫واﻟﺘﻨﺎﺻﺢ‪ ،‬واﻟﺘﻮاﴆ‪.‬‬ ‫ُ‬ ‫واﻟﺘﺒﺎﺣﺚ‪،‬‬ ‫ُ‬ ‫اﻟﺘﻔﺎﻫﻢ‪،‬‬
‫ُ‬ ‫ﺑﺎﳊﻖ‪ -‬إﻻ‬ ‫ﺮج ِﻣﻦ ذﻟﻚ ‪ َ ِ -‬ﱢ‬ ‫ﳐَ َ‬ ‫وﻻ َ ْ‬
‫ِ‬ ‫ُِ‬ ‫ٌ‬
‫اﳌﻨﻬﺞ ﱠ َ ﱢ‬
‫اﻟﺴﻠﻔﻲ«‪:‬‬ ‫ِ‬ ‫وﻗﻮاﻋﺪ ﰲ‬ ‫أﺻﻮل‬ ‫وﻓﻘﻪ اﷲ‪ -‬ﰲ »‬ ‫اﳉﺎﺑﺮي ‪ َ -‬ﱠ َ ُ‬ ‫ﱡ‬ ‫ﻋﺒﻴﺪ‬
‫اﻟﺸﻴﺦ ٌ‬ ‫ُ‬ ‫ﻗﺎل‬‫وﻗﺪ َ‬ ‫ََْ‬
‫ِ‬
‫ﺣﺪﺗـﻪ ﰲ‬
‫وﻳﻜـﴪ ﱠ َ ُ‬ ‫ُ‬ ‫ﻗﺮﺑﻚ ُ َ ﱢ ُ‬
‫ﻳﺆﺛﺮ ﻓﻴـﻪ‪،‬‬ ‫أن ُ ْ َ َ‬
‫ﻳﺖ ﱠ‬ ‫اﳌﺒﺘﺪع‪ :‬إذا رأ َ‬ ‫ُ‬ ‫ﳏﺪود؛ ّ ُ‬
‫ﻓﺎﻟﺸﺨﺺ‬ ‫ٌ‬ ‫ﺣﺪ‬
‫اﻟﻨﺼﻴﺤﺔ ﳍﺎ ﱞ‬ ‫ُ‬ ‫»‬
‫ﻓﻌﻠﻴﻚ ﺑﻪ؛ ُﻛﻦ ﻣﻌﻪ‪.‬‬ ‫َ‬ ‫اﻟﺒﺪﻋﺔ‪ ،‬وﻳﻘﺮﺑﻪ إﱃ َ ِ ِ‬
‫اﻟﺴﻠﻔﻴﺔ‪:‬‬ ‫ِ‬
‫ﱠ ﱠ‬ ‫ﱢُُ‬
‫ِ‬
‫ﻓﺎﻧﻔﺾ ﻳﺪﻳﻚ ﻣﻨﻪ‪ ،‬ﺛﻢ ‪-‬ﺑﻌﺪ ذﻟـﻚ‪ُ ْ -‬‬
‫ﻋﺎﻣﻠـﻪ ﺑـﲈ‬ ‫ﻣﻔﻴﺪا؛ ُ‬ ‫ﻧﺎﻓﻌﺎ ﻟﻪ‪ ،‬وﻻ ُ ً‬ ‫ﻧﺼﺤﻚ ً‬ ‫ﻳﻜﻦ ُ ُ‬ ‫ﻟﻜﻦ؛ إذا ﱂ ْ‬ ‫ْ‬
‫أﻓﻜﺎره‪.‬‬‫ِ‬ ‫ِ‬
‫ﳛﺬ ُر ﻣﻦ‬ ‫ﳞﺠﺮ‪ ،‬وﻟﻜﻨ ُﱠﻪ ُ َ ﱠ‬ ‫ﳞﺠﺮ‪ ،‬وﻗﺪ ﻻ ُ َ‬ ‫ﻳﺴﺘﺤﻖ‪ :‬ﻗﺪ ُ َ‬ ‫ﱡ‬
‫اﳌﱰﺗﺒﺔ ﻋﲆ ذﻟﻚ«‪.‬‬ ‫واﳌﺼﺎﻟﺢ( ﱢ ِ‬ ‫ِ‬
‫اﳌﻔﺎﺳﺪ‬ ‫اﻟﻨﻈﺮ ﰲ‬ ‫ﻗﺎﻋﺪة ﱠ َ‬ ‫ِ‬ ‫راﺟﻊ إﱃ )‬ ‫أﻣﺮ‬
‫ِ‬ ‫ٌ‬ ‫ﻫﺬا ٌ‬
‫ﻏﺎﻳﺔ ِﰲ ﱠ ِ‬ ‫دﻗﻴﻖ؛ َ ْﺑﻞ َ َ ٌ‬ ‫ﻛﻼم ِ‬ ‫ﻗﻠﺖ‪َ َ َ :‬‬
‫اﻟﺘﺤﻘﻴﻖ‪.‬‬ ‫ْ‬ ‫وﻫﺬا َ َ ٌ َ‬ ‫ُ‬
‫أﻳﻦ اﻟﺘﻄﺒﻴﻖ ‪-‬ﻣﻊ اﻷﺳﻒ اﻟﻌﻤﻴﻖ‪-‬؟!!‬ ‫اﻟﻨﺎس!(‪َ :-‬‬ ‫ﺑﻌﺾ ﱠ‬ ‫ِ‬ ‫ﺣﻮل )‬‫ﻧﺘﺴﺎءل ‪َ -‬‬ ‫َ‬ ‫وﻟﻜﻨﱠﻨَﺎ‬
‫ٍ‬
‫ﺧﻄـﺄ‪ ،‬أو‬ ‫ﺳـﻨﻲ َ َ َ‬
‫وﻗـﻊ ﰲ‬ ‫ﺣـﻖ ُ ﱢ ﱟ‬ ‫وإﻧﲈ ﻫﻮ ﰲ ﱢ‬ ‫ﻣﺒﺘﺪع(‪ ،‬ﱠ‬ ‫ٍ‬ ‫ﺣﻖ )‬ ‫ﻷﻣﺮ ﻟﻴﺲ ﰲ ﱢ‬ ‫‪ ...‬ﻓﻜﻴﻒ إذا ﻛﺎن ﻫﺬا ا ُ‬
‫ﺣﺴﺐ‪-‬؟!‬ ‫ِﺑﺪﻋﺔ ‪ُ ْ َ -‬‬
‫ٍ‬ ‫ﳏﻘﻘﻲ َ ِ‬ ‫ِ‬ ‫ِ‬
‫ً‬
‫ﻣﺒﺘﺪﻋﺎ‪...‬‬ ‫وﻗﻊ ﰲ ِﺑﺪﻋﺔ ﺻﺎر ُ‬ ‫ﻛﻞ َﻣﻦ َ َ َ‬ ‫أﻧﻪ ﻟﻴﺲ ُ ﱡ‬ ‫اﻟﺴﻨﺔ‪ :-‬ﱠ ُ‬ ‫ﻋﻠﲈء أﻫﻞ ﱡ ﱠ‬ ‫اﳌﻘﺮر ‪-‬ﻋﻨﺪ ُ َ ﱢ ُ َ‬ ‫وﻣﻦ ُ َ ﱠ‬
‫ﺑﻐﲑ ﺣّﻖ‪ -‬ﰲ اﻟﺘﺠﺮﻳﺢ!‬ ‫واﳌﺘﺸﺪدﻳﻦ ‪ِ -‬‬ ‫اﻟﺘﺒﺪﻳﻊ‪ ُ ،‬ﱢ‬ ‫ﱠإﻻ ﻋﻨﺪ ُﻏﻼة ﱠ ِ‬
‫ْ‬
‫ﺧﺎﻟﻒ ذا!!‬ ‫ﻣﻬﻢ‪-‬؛ ِ ﱠﳑﺎ َ َ‬ ‫ﺗﻘﺪم )ص‪ - (٢٤٧‬وﻫﻮ ّ‬ ‫وﻗﺎرن ﺑﲈ ﱠ‬ ‫ِ‬
‫أﺿﺒﻂ‪...‬‬ ‫ُ‬ ‫ﺷﻚ‪-‬‬ ‫وﻣﺎ ُﻫﻨﺎ ‪-‬ﻻ َ ﱠ‬
 ‫‪٢٨٤‬‬

‫اﻟﺘﻔـﺎت َِإﱃ ِ ِ‬
‫ﻫـﺬه‬ ‫وﻣﺒـﺎدرات َﻟـﻴﺲ ﻓِﻴﻬـﺎ َأي ْ ِ َ ٍ‬
‫ٍ‬ ‫ٍ‬ ‫وإﱃ اﷲ ُ ْ َ َ ِ‬ ‫َ َِ‬
‫َ‬ ‫ﱡ‬ ‫ْ َ َ‬ ‫ﺗـﴪﻋﺎت َ ُ َ َ َ‬‫اﳌﺸﺘﻜﻰ ﻣﻦ َ َ ﱡ َ‬
‫وأوﻗﻌﺘﻬﺎ ﰲ ُ ٍ ُ ٍ‬ ‫اﻟﺪﻋﻮة ﱠ َ ِ ﱠ َ‬
‫اﻟﺴﻠﻔﻴﺔ َ َ ﱠ ْ ِ‬ ‫اﻟﻌﻈﻴﻤ ِﺔ‪َ َ َ َ ،‬‬
‫ِ‬ ‫ُُ ِ‬
‫ﻏﺮﺑﺔوﻛﺮﺑﺔ)‪.(١‬‬
‫َْ َ َْ‬ ‫اﻷﻣﺮﻳﻦ‪َ ْ َ َ ْ َ َ ،‬‬ ‫ﻓﺄذاﻗﺖ ﱠ ْ َ َ‬ ‫اﻷﻣﻮر َ َ‬

‫اﳉﻠﻴﻞ‪:-‬‬ ‫واﻟﺒﺤﺚ َ ِ‬
‫ِ‬ ‫اﻟﺘﺄﺻﻴﻞ َ ِ‬
‫اﳉﻤﻴﻞ‪،‬‬ ‫ﺑﻌﺪ ﻫﺬا ﱠ ْ ِ‬ ‫)‪ُ ُ َ (١‬‬
‫أﻗﻮل ‪َ َ ْ َ -‬‬
‫واﺣﺪة؟‬ ‫درﺟﺔ َ ِ َ‬
‫وﻋﺪﻣﺎ‪ِ -‬ﰲ َ َ َ‬
‫وﺟﻮدا َ َ َ ً‬ ‫اﳌﺼﺎﻟﺢ َ َ َ ِ ُ‬
‫واﳌﻔﺎﺳﺪ ‪ً ُ ُ -‬‬ ‫ِ‬
‫َﻫﻞ َ َ ُ‬
‫ﻧﻤﻂ ِ‬ ‫ٍ‬ ‫واﻟﻮﻗﻮف َﻋﲆ َ ِ‬ ‫إدراﻛ َﻬﺎ َ ُ ُ ُ‬ ‫وﻫﻞ ِ ْ ُ‬
‫واﺣﺪ؟‬ ‫ﻣﺂﻻﲥﺎ ذو َ َ َ‬ ‫َ َ‬
‫وﻗﺎﺋﻌﻬﻢ َ ُ ُ ِ ِ‬
‫وﻇﺮوﻓﻬﻢ‪ْ َ ،-‬أم ﻻَ َ ُ‬
‫ﳚﻮز؟‬ ‫ﺑﺤﺴﺐ َ َ ِ ِ ِ‬ ‫ﻟﻄﻼب ِ ْ ِ‬
‫اﻟﻌﻠﻢ ‪َ َ ِ -‬‬ ‫ﳚﻮز ِ ُ ﱠ ِ‬ ‫ﺟﺎز ِ َ ِ‬
‫ﻟﻠﻌﻠﲈء َ ُ ُ‬‫وﻫﻞ َﻣﺎ َ َ ُ َ‬ ‫َ َ ْ‬
‫واﻟﺘﺄﲏ ِ‬ ‫أوﱃ‪َ -‬ﻣﻊ ﱠ ْ ِ ِ‬ ‫ِ‬
‫اﻟﻌﻠﻤﻲ؟‬
‫ﱢ‬ ‫اﳌﻨﻬﺠﻲ‪ َ ،‬ﱠ َ ﱢ‬
‫ﱢ‬ ‫اﻟﺘﺪﻗﻴﻖ‬ ‫ﺑﺎب َ ْ َ‬
‫ﻣﻦ َ ِ‬‫ﺟﻮازه ﳍﺆﻻء ‪ْ -‬‬ ‫أﻟﻴﺲ َ ُ ُ‬ ‫ََْ َ‬
‫ـﺼﺎﻟﺢ َ َ ِ‬
‫ِ‬ ‫ـﺴﺎﺋﻞ ﱠاﻟﺘِــﻲ ُ َ ِ‬
‫وﻫــﻞ َاﳌـ َ ِ ُ‬
‫ـﺪد‪-‬‬
‫ـﺪد ‪-‬وﺗﺘﻌـ ﱠ‬ ‫ـﺪودة؛ َ ْأم َ ﱠأﳖــﺎ َ َ َ‬
‫ﺗﺘﺠـ ﱠ ُ‬ ‫ـﺪ َﳏ ْـ ُ َ ٌ‬
‫واﳌﻔﺎﺳـ ُ‬‫ﻓﻴﻬــﺎ َاﳌـ َ ُ َ‬
‫ﺗﺮاﻋــﻰ َ‬ ‫َ َ‬
‫ﺑﺤﺴﺐ َ ْ َ‬
‫اﻷﺣﻮال؟‬ ‫َِ َ ِ‬
‫دور ِﰲ َﻫﺬا َ‬
‫اﻟﺒﺎب؟!‬ ‫واﻟﻈﺮوف َﳍﺎ َ ْ ٌ‬ ‫اﻟﺒﻠﺪان‪ َ ،‬ﱡ ُ‬ ‫وﻫﻞ ُ ْ َ‬ ‫َ َ‬
‫ِ‬ ‫َ َ ْ‬
‫اﻟﺮﻳﺎض(؟!‬ ‫ﻛﻈﺮوف ) ﱢ‬ ‫ﻣﻜﺔ( َ ُ ُ‬ ‫وﻫﻞ ُ ُ ُ‬
‫ﻇﺮوف ) َ ﱠ‬
‫ﻋﲈن!(؟!‬ ‫ﺟﻴﺰان!( َ ُ ِ‬ ‫وﻫﻞ ُﻇ ُ ُ‬
‫ﻛﻈﺮوف ) ﱠ‬ ‫ُ‬ ‫ﺮوف ) َ‬ ‫َ َ‬
‫ِ‬ ‫ِ‬ ‫َ َ ْ‬
‫دﻣﺸﻖ(؟!‬‫ﻛﻈﺮوف ) َ ْ‬ ‫ﺗﻮﻧﺲ( َ ُ ُ‬ ‫ﻇﺮوف ) ُ َ‬ ‫وﻫﻞ ُ ُ ُ‬
‫اﻟﻌﺮاق(؟!‬ ‫‪ِ ُ َ ...‬‬
‫ﻛﻈﺮوف ) ِ‬
‫ُ‬
‫‪) ...‬ﻓﻠﺴﻄﲔ(؟!‬
‫‪ِ) ...‬ﻟﻴﺒﻴﺎ(؟!‬
‫ﻣﴫ(؟!‬ ‫ِ‬
‫‪ْ ) ...‬‬
‫‪ِ ْ َ ) ...‬‬
‫أﻣﺮﻳﻜﺎ(؟!‬
‫أوروﺑﺎ(؟!‬
‫ﱠ‬ ‫‪) ...‬‬
‫ﻣـﻦ َ ِ‬ ‫ِ‬ ‫واﺣﺪة‪ِ َ ْ َ -‬‬
‫أﺣﻜﺎم( َ ِ َ‬ ‫وﻇﺮف ِ ٍ‬‫ٍ‬ ‫ٍ ِ ٍ‬ ‫ﳏﺎﺳﺒﺔ ) ِ‬
‫ﻗﺮﻳـﺐ‬ ‫ﺗﻠﺘﻘﻲ ‪ْ -‬‬ ‫واﺣﺪ‪َ ،‬و) َ ْ َ‬ ‫اﳉﻤﻴﻊ( ‪-‬ﺑِﻨ ََﻤﻂ َواﺣﺪ‪َ ْ َ َ ،‬‬ ‫وﻫﻞ ُ َ َ ُ َ‬ ‫َ ْ‬
‫اﻟﻌﻈﻴﻤﺔ‪َ -‬ﻫﺬه؟!‬ ‫اﳌﺼﺎﻟﺢ َ َ ِ‬
‫واﳌﻔﺎﺳﺪ ‪َ َ ِ َ -‬‬ ‫ِ‬ ‫ﺑﻌﻴﺪ‪َ َ ِ َ -‬‬
‫ﻗﺎﻋﺪة َ َ ِ َ‬
‫َأو ِﻣﻦ ِ‬
‫ْ ْ َ‬
‫ﻣﺜﻼ‪َ َ َ ِ -‬‬ ‫ﺑﺄﻧﻪ ) َ ِ‬ ‫ﻳﺴﻮغ ْ ِ ُ‬
‫اﻻﺧﺘﻼف ِﰲ ُ ْ ِ‬
‫وﻋﺪم=‬
‫اﻟﺪﻧﻴﺎ َ َ َ َ‬
‫إﻗﺎﻣﺔ ﱡ ْ‬ ‫ﻣﺒﺘﺪع( ‪ً َ َ -‬‬‫ﺷﺨﺺ ‪َ-‬ﻣﺎ‪ َ ِ -‬ﱠ ُ ُ ْ‬
‫ﻋﲆ َ ْ ٍ‬ ‫اﳊﻜﻢ َ َ‬ ‫وﻫﻞ ُ َ ﱢ ُ‬ ‫َ َ‬
‫‪٢٨٥‬‬

‫‪ ‬‬
‫ﯽ ا ﮫﺎل ﻦ ا ﻮض ﯽ ا ﻦ‪،‬‬
‫ـﺔ‬
‫ا ﻞ‪ ،‬و ده ا ﻮل؟‬ ‫ﺨﺎ ﻒ ﻣﺎ ﺟﺎءت‬

‫ﻋﺎﻣﺔ اﻟﺸﺒﺎب‪ً ِ َ -‬‬

‫ﻧﺎﺻﺤﺎ‪:-‬‬ ‫ﻟﻠﺠﻬﺎل‪ ،‬أو ﱠ‬ ‫ﻗﻮل َ ِ ِ‬
‫اﻟﻘﺎﺋﻞ ‪ ُ -‬ﱠ‬ ‫َ ِْ ِ‬
‫ﻛﻤﺜﻞ َ ْ ِ‬
‫ﻫﺬه ِ ْ َ ِ‬
‫اﻟﻔﺘﻨﺔ(‪...‬‬ ‫ﺗﺪﺧﻠﻮا ﰲ ِ ِ‬
‫)ﻻ َ ْ ُ ُ‬
‫َ‬

‫ﻛﲈ ُ َﻳﻘﺎل!‪-‬؟!‬ ‫=ِْ ِ‬

‫إﻗﻌﺎدﻫﺎ ‪َ َ -‬‬
‫َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫واﻟﻌـﺪاء‪ُ ْ ُ َ ،‬‬
‫واﻟـﺒﻐﺾ‬ ‫واﻟـﱪاء‪ُ ْ َ َ ،‬‬
‫واﳍﺠـﺮ َ َ‬ ‫اﻟﻮﻻء َ َ‬ ‫ذﻟﻚ اﻻﺧﺘﻼف ‪-‬أو ُ َ‬
‫اﳌﺨﺎﻟﻔﺔ‪ُ َ ،-‬‬ ‫ﻋﲆ َ َ‬
‫ْﺼﺐ َ َ‬ ‫ُﱠ‬
‫ﺛﻢ ُﻳﻨ َ ُ‬
‫واﻟﴪاء َ ﱠ ﱠ‬
‫واﻟﴬاء؟!‬ ‫واﻟﺒﻼء‪ َ ،‬ﱠ ﱠ ُ‬
‫َ َ‬
‫ِ‬ ‫ِ‬ ‫ﳞﻢ ِ ِﺑﻪ َ ﱠ‬ ‫ﻳﺒﺘﺪي َ ْ ً‬ ‫اﳊﺰم ﻻَ َ ِ‬
‫ـﻪ‬
‫ﻋﻮاﻗﺒ ُ‬
‫ﺗﺒﺪو َ َ ُ‬
‫ﻳﻄﺎﻟﻊ َﻣﺎ َ ْ ُ‬
‫ﺣﺘﻰ ُ َ‬ ‫أﻣﺮا َ ُ ﱡ‬ ‫ُذو َ ْ ِ َ ْ‬
‫ﻣﺘﻔﻘﺎن ‪ً -‬‬ ‫أردت‪ -‬ﱠ ِ‬ ‫ِ‬
‫ﲤﺎﻣـﺎ‪ -‬ﰲ أﺻـﻮل‬ ‫ُ ُ‬ ‫اﳌﺨﺘﻠﻔﲔ ﰲ ﻫﺬه اﳉﺰﺋﻴﺔ ‪-‬ﻓﻴﲈ‬ ‫َْ‬ ‫ﻣﻜﺮرا‪ -‬إﱃ ﱠ‬
‫أن‬ ‫ﻣﻊ اﻟﺘﻨﺒﻴﻪ ‪ َ ُ -‬ﱢ ً‬
‫ِ‬ ‫ِ‬
‫ﲨﻴﻌﺎ‪!!!-‬‬ ‫اﻟﺴﻠﻔﻴﺔ ‪ً -‬‬ ‫اﻟﺴﻠﻔﻲ‪ ،‬واﻟﻌﻘﻴﺪة ﱠ َ ﱠ‬ ‫اﳌﻨﻬﺞ ﱠ َ ﱢ‬
‫ﺑﺎﻹﺟﺎﺑﺔ‪ً ِ َ -‬‬
‫ﻗﺎﺋﻼ‪:‬‬ ‫ﺳﺎرﻋﺖ ِ ِ ِ‬
‫َ َ‬ ‫إذا َ َ ْ ُ‬ ‫ُِْ ِ‬
‫اﻋﺬروﲏ ‪َ ِ -‬‬
‫ﻓﻘﻂ‪-‬؛ َ ْﺑﻞ َ ُأﻗﻮل‪:‬‬ ‫اﳌﺼﺎﻟﺢ َ َ ِ ِ‬
‫واﳌﻔﺎﺳﺪ ‪َ -‬‬ ‫ِ‬ ‫ﺻﻠﺔ ِ َ ْ ُ ِ‬ ‫ﻛﺬﻟﻚ‪َ -‬ﻟﻴﺲ ُﻫﻮ َذا ِ َ ٍ‬ ‫ذﻟﻚ ‪ِ َ َ -‬‬ ‫إن َ ِ َ‬ ‫أﻗﻮل‪ ِ :‬ﱠ‬ ‫ﻻَ َ ُ ُ‬
‫ﺑﻤﻮﺿﻮع َ َ ِ َ‬ ‫ْ َ َ‬
‫ٍ‬ ‫ِ ﱠإﻧﻪ َﻟﻴﺲ َذا ِ َ ٍ‬
‫ﻋﺮف‪ْ َ ،‬أو ُ َ َ‬
‫ﻣﻌﺎﻣﻠﺔ!!!‬ ‫ﻧﻘﻞ‪ْ َ ،‬أو ُ ْ‬ ‫ﻋﻘﻞ‪ْ َ ،‬أو َ ْ ٍ‬ ‫ﺻﻠﺔ ِ َ ﱢ‬
‫ﺑﺄي َ ْ ٍ‬ ‫ُ ْ َ‬
‫اﳌﻬﻤﺔ ﱢ‬ ‫واﻧﻈﺮ ﻣﺎ َ َ ﱠ ِ‬
‫اﳌﺘﻌﻠﻘﺔ ﺑﺘﺄﺛﲑ )اﻟﺰﻣﺎن( و)اﳌﻜﺎن( ﻋﲆ اﻷﺣﻜﺎم ‪-‬ﻓـﻴﲈ ﻧﺤـﻦ ﻓﻴـﻪ‪-‬‬ ‫ﻣﻦ اﻟﻨﱡﻘﻮل ﱠ‬ ‫ﺗﻘﺪم َ‬‫َ‬ ‫َ ْ ُْ َ‬
‫ِ‬ ‫) َ ْ ََ‬
‫اﳌﻘﺪﻣﺔ‪.-‬‬ ‫ﻋﴩة( ‪-‬ﻣﻦ ُ َ ﱢ َ‬ ‫اﳌﺴﺄﻟﺔ ﱠ ِ َ‬
‫اﻟﺮاﺑﻌﺔ َ ْ َ‬
 ‫‪٢٨٦‬‬

‫ﺑـﲔ َ ِ ِ‬
‫اﳌﺸﺎﻳﺦ( )‪...(١‬‬ ‫ﻫﺬا ِ ٌ‬
‫ﺧﻼف َ ْ َ‬ ‫و‪َ ) :‬‬
‫ﻳﺪﺧﻞ ِ ِ‬ ‫و‪) :‬ﻣﻦ ﻻ ِ ِ‬
‫ﻓﻴﻪ(‪...‬‬ ‫ﻳﻌﻨﻴﻪ َ ْ ُ‬
‫اﻷﻣﺮ ﻻ َ ْ ُ ُ‬ ‫َ ْ َْ‬
‫ِ ِ‬ ‫اﳊﻖ‪ُ ْ َ َ ،‬‬ ‫ﻳﺮﻳﺪ َ ْ‬
‫ﻳـﺆدي إَِﻟْﻴـﻪ ْ َ ُ ُ‬
‫اﺟﺘﻬـﺎده‪،‬‬ ‫وﻳﺄﺧﺬ ِﺑـﲈ ُ َ ﱢ‬ ‫ﻣﻊ َﻣﻦ َ ّ‬ ‫ﳛﻜﻢ‪ُ ْ َ :‬‬
‫ﻳﻨﻈﺮ َ َ‬ ‫أن َ ْ ُ َ‬ ‫ﻣﻦ ُ ِ ُ‬
‫و‪ْ َ ) :‬‬
‫ِ‬
‫وﻳﻘﺘﻨﻊ ِِﺑﻪ(‪...‬‬
‫َََْ ُ‬

‫وﻳﺮﻓﻀﻪ؛ َ ْﺑﻞ َ ْ َ ُ ُ‬
‫ﳚﻌﻠﻪ ) ُ ُ َ‬
‫ﻣﻴﻮﻋﺔ(!!!‬ ‫اﻟﺘﻮﺟﻴﻪ َ َ ْ ُ ُ‬
‫َ‬ ‫ﻫﺬا‬ ‫ﻣﻦ ُ ِ ُ‬
‫ﻳﻨﺎﻗﺾ َ َ‬ ‫‪ َ َ ...‬ﱠ َ‬
‫ﻓﺜﻤﺔ َ ْ‬
‫ﻳﺘﻀﺢ اﻻﺳﺘﺪﻻل‪:‬‬
‫وﺑﺎﳌﺜﺎل ﱠ ُ‬
‫ﺑﻌـــﺾ َ ِ ِ‬ ‫ﺑﺎﳌﻴﻮﻋـــﺔ! ‪ِ -‬‬
‫اﻟﻄﻌـــﻦ ‪ِ َ ُ ِ -‬‬
‫أﻓﺎﺿـــﻞ‬ ‫ِ‬ ‫ﻓﻌـــﻼ‪ِ -‬ﰲ َ ْ‬
‫ً‬ ‫ُ‬ ‫وﻗـــﻊ َﻫـــﺬا ﱠ ْ ُ‬
‫ﻓﻘـــﺪ َ َ َ‬
‫ﱢ ﱠَ‬
‫اﻟـــﺸﺪة‬ ‫اﻟﺮﻓـــﻖ ِﺑـــِﻪ َأْوَﱃ؛ َ ﱠ‬
‫ﻷن‬ ‫اﳉﺰاﺋـــﺮﻳﲔ)‪(٢‬؛ ِ ﱠﳑـــﻦ َ َ‬
‫ﻛـــﺎن ﱢ ْ ُ‬ ‫ِﱢ‬
‫ِ‬ ‫ﻃﻠﺒـــﺔ ِ ْ‬
‫اﻟﻌﻠـــﻢ َ‬
‫ََ ِ‬
‫َ‬

‫اﳊﺎرة( ‪-‬ﻫﺬه اﻷﻳﺎم‪ -‬ﺑﲔ )ﺑﻌـﺾ اﳌـﺸﺎﻳﺦ( ‪ِ-‬ﻣـﻦ إﺧـﻮان‬ ‫اﳊﺎدة = ﱠ‬

‫)‪ (١‬ﻓﻔﻲ ﺑﻌﺾ اﳋﻼﻓﺎت ) ﱠ‬
‫ﻛﺒـﲑ ِ َ‬
‫ﺻـﻠﺔ!‪-‬‬ ‫ﲠـﲈ ُ‬ ‫ﻒ ﻣﺸﺎﻳﺦ آﺧﺮون ‪ -‬ﱠﳑﻦ ﳍﻢ ِ ِ َ‬
‫ﺑﻌﻀﺎ! ‪َ-‬وَﻗ َ‬
‫ً‬ ‫ﺑﻌﻀﻬﻢ‬
‫ﺑﺪع ُ‬ ‫اﻷﻣﺲ‪ ،‬أﻋﺪاء اﻟﻴﻮم!‪ -‬وﻗﺪ ﱠ َ‬
‫ﺑﺎﻟﺴﻼﻣﺔ‪!!-‬‬ ‫ﻷﺣﺪ ﻣﻨﻬﲈ ‪ً -‬‬‫ٍ‬ ‫ﻣﻮﻗﻒ اﳊﻴﺎد‪ ،‬وﱂ ﱠ‬
‫رﺿﺎ ﱠ‬ ‫ﻳﺘﺪﺧﻠﻮا ﺑﻴﻨﻬﲈ‪ ،‬وﱂ ﻳﻨﺘﴫوا‬ ‫َ‬
‫اﻟﺼﻨﻴﻊ؟!‬ ‫ﱢ ِ‬ ‫ﻣﻮﻗﻒ ) ُ‬
‫ُ‬
‫اﳌﺘﺸﺪدﻳﻦ( ﻣﻦ ﻫﺬا ﱠ‬ ‫اﻟﻐﻼة =‬ ‫ﻓﲈ‬
‫آﺧﺮ؟!‬ ‫أﺣﺪ‪ َ َ ُ ،‬ﱠ ُ‬
‫وﻳﺘﻜﻠﻢ ﰲ َ َ‬ ‫ﻓﻴﺴﻜﺖ ﻋﻦ َ‬ ‫ﱠُ‬
‫اﻻﻧﺘﻘﺎﺋﻴﺔ؛ ُ ْ َ ُ‬ ‫وﳌﺎذا‬
‫ﻛﻞ؟!‬ ‫ُ‬
‫ﺿﻮاﺑﻂ ُ ﱟ‬ ‫وﻣﺎ‬
‫ِ‬ ‫ِ‬
‫ﻏﲑ )ا َ َ ِ ﱢ‬
‫ﳉﺰاﺋﺮﻳﲔ(؟!‬ ‫اﻟﺸﺎﻣﻴﻮن( َ ْ ُ‬
‫ﻓﻬﻞ ) ﱠ ﱡ‬ ‫)‪ِ َ َ (٢‬‬
‫ِ‬ ‫و) ِ ْ ِ ﱡ َ‬
‫اﻟﺴﻌﻮدﻳﲔ(؟!‬
‫ﻏﲑ ) ﱡ ُ ﱢ‬ ‫اﳌﴫﻳﻮن( َ ْ ُ‬
‫اﻟﻘﺮﻳﺒﻮن( َﻏﲑ ) ِ ِ‬
‫اﻟﺒﻌﻴﺪﻳﻦ(؟!‬ ‫ُْ َ‬ ‫و) َ ِ ُ‬
‫ﻛﻞ؟!؟‬ ‫وﻣﺎ َ ِ ُ‬
‫ﺿﻮاﺑﻂ ُ ﱟ‬ ‫ََ‬
‫واﺣﺪة؟!‬
‫ٌ‬ ‫واﻟﺜﻤﺮة‬
‫َ‬ ‫واﺣﺪ‪،‬‬
‫ٌ‬ ‫أن َ َ َ‬
‫اﳌﻨﺎط‬ ‫أم ﱠ‬
‫ِ‬ ‫ِ‬ ‫ﻳﻜـﻮن ْ ِ ِ‬ ‫راﺟﻴﺎ ‪ِ-‬ﻣﻦ ﺻﻤﻴﻢ ﻗﻠﺒﻲ‪ْ -‬‬
‫اﻟﺒﻐﻴـﻀﺔ‪ -‬ﰲ=‬‫اﻹﻗﻠﻴﻤﻴـﺔ( ‪-‬‬
‫ﱠ‬ ‫َ ُ ُ ﱠ‬
‫ﻟﻠﻌﻨـﴫﻳﺔ ‪-‬اﳌﻘﻴﺘـﺔ‪ ،-‬و)‬ ‫أن ﻻ‬ ‫ً‬
‫‪٢٨٧‬‬

‫زادت َ ِ ﱠ َ‬
‫اﻟﻘﻀﻴﺔ َ َ ﱡ ً‬
‫ﺗﺄزﻣﺎ‪.‬‬ ‫ََ ِ‬
‫ﻋﻠﻴﻪ)‪َ َ (١‬‬
‫ْ‬
‫ﺚ َ َ ِ‬ ‫أدى َِإﱃ ﻓِْﺘَﻨ ٍﺔ َﻛﺒِﲑ ٍة ﰲ ) َ َ ِ ِ‬ ‫إن ﱠ ِ ِ‬
‫ﻓﺮﻧﺴﺎ( ‪َ ،‬ﺣْﻴ ُ ﱠ‬
‫ﻓﺮﻗـﺖ‬ ‫)‪(٢‬‬
‫اﳉﺰاﺋﺮ( َو) َ َ ْ َ‬ ‫َ‬ ‫اﻟﻄﻌﻦ ﻓﻴﻪ َ ﱠ‬
‫ْ َ‬ ‫َْﺑﻞ ﱠ‬
‫ﺑﻴﻨﻬﻢ َ ِ ً‬
‫ﺷﺪﻳﺪا‪.‬‬ ‫وﺟﻌﻠﺖ َ ْ َ ُ ْ‬
‫ﺑﺄﺳﻬﻢ َ ْ َ ُ ْ‬ ‫ﻣﺬر‪ْ َ َ َ َ ،‬‬ ‫ﺷﺬر َ َ‬ ‫ِ‬
‫اﻟﺴﻠﻔﻴﲔ َ َ َ‬
‫ﱠ َ ﱢ َ‬
‫ﻓﺮﻧـﺴﺎ( ‪ِ-‬ﻣـﻦ َ ْ ِ‬
‫ﻧـﴩ‬ ‫ِ ِ‬
‫اﻟـﺴَﻠﻔﱠﻴﺔ ﰲ ) َ َ ْ َ‬
‫ﻧـﴩ ﱠ ْ ِ‬
‫اﻟـﺪﻋﻮة ﱠ‬ ‫َ‬ ‫ﻋﻈﻴﻤﺔ ﰲ َ ْ ِ‬‫ﺟﻬﻮد َ ِ َ ٌ‬ ‫ﺑﺬﻟﺖ ُ ُ ٌ‬ ‫َﻟَﻘْﺪ ُ ِ َ ْ‬
‫ِ‬ ‫اﻟﺴَﻠِﻔﱠﻴِﺔ‪ُ ْ ِ ،-‬‬ ‫واﻷﴍﻃﺔ‪ِ َ ُ ،‬‬ ‫اﻟﻨﺎﻓﻌﺔ‪ِ َ ِ ْ َ ،‬‬‫ِ ِ‬ ‫ُُ ِ‬
‫اﳉﻬﻮد ﱠاﻟﺘـﻲ ُ َ ﱢ ُ‬
‫ﺗﻮﺿـﺢ‬ ‫ﺗﻠﻜﻢ ُ ُ ُ‬ ‫واﳌﺤﺎﴐات ﱠ‬ ‫َ َ‬ ‫اﻟﻜﺘﺐ ﱠ َ َ‬
‫أﺑﺎﻃﻴﻞ َأْﻫﻞ َ ْ َ‬
‫اﻷﻫﻮاء‪.‬‬ ‫ﺿﻼﻻت َو َ َ ِ َ‬
‫وﺗﺪﺣﺾ َ َ َ ِ‬ ‫ِ‬
‫اﳌﻨﻬﺞ ﱠ َ ﱠ‬
‫اﻟﺴﻠﻔﻲ‪ُ َ ْ َ َ ،‬‬ ‫ََْ َ‬
‫ﻋـﲆ‬ ‫اﳊـﻖ‪ً َ ِ َ َ ُ ،‬‬
‫ﻣﺘﻌﺎوﻧـﺔ َ َ‬ ‫ﻋـﲆ َ ﱢ‬ ‫أﻋﺪاد َﻛﺒَِﲑ ٌة ‪ ُ -‬ﱠ ِ َ ً‬
‫ﻣﺘﻔﻘـﺔ َ َ‬ ‫اﻟﺴﻠﻔﻲ َ ْ َ ٌ‬
‫ِ‬
‫اﳌﻨﻬﺞ ﱠ َ ﱢ‬ ‫ﻋﲆ َ ْ َ ِ‬
‫ﻓﺎﺟﺘﻤﻊ َ َ‬
‫ََْ َ‬
‫اﻟﺒﺎﻃـﻞ ‪ِ-‬ﻣـﻦ َ َ َ ِ‬
‫ﲨﺎﻋـﺔ ﱠ ْ ِ ِ‬ ‫ﻛﺒـﺖ َأْﻫـَﻞ َ ِ ِ‬ ‫اﻷﻣـﺮ ﱠ ِ‬ ‫اﳊﻖ‪ً َ ِ َ ُ ،‬‬
‫اﻟﺘﺒﻠﻴـﻎ‪،‬‬ ‫اﻟـﺬي َ َ َ‬ ‫ﻣﺘﺂﺧﻴﺔ ﰲ اﷲ‪-‬؛ َ ْ ُ‬ ‫َ ﱢ‬
‫اﻟﺴَﻠِﻔﱠﻴِﺔ‪.‬‬
‫اﻧﺘﺸﺎر ﱠ‬‫ﻋﲆ ْ ِ َ ِ‬ ‫وذﻟﻚ ِﳑ ﱠﺎ ُ َ ِ ُ‬
‫ﻳﺴﺎﻋﺪ َ َ‬ ‫ﻓﺼﺎﺋﻠﻬﻢ‪َ ِ َ ،-‬‬ ‫ِِ‬
‫واﻹﺧﻮان ‪-‬و َ َ ِ ْ‬
‫ِْ ِ‬
‫َ‬ ‫َ‬

‫ﻣﻮﺿﻊ َ َ‬
‫ﻗﺪم‪:‬‬ ‫ﻣﻮﻗﻊ َ َ‬
‫ﻗﻠﻢ‪ ،‬أو‬ ‫ﺑﻌﺾ َ َ َ ِ‬
‫ﲪﻠﺘﻬﺎ‪-‬‬ ‫ِ‬ ‫=)اﻟﺪﻋﻮة اﻟﺴﻠﻔﻴﺔ( ‪-‬أو‬
‫ُ‬ ‫ُ‬
‫اﺑﻦ ﱠ َ‬
‫ﺗﻴﻤﻴﺔ ﰲ »ﻗﺎﻋﺪة ﰲ اﳌﺤﺒﺔ« )ص‪:(١٣٣‬‬ ‫ِ‬
‫اﻹﺳﻼم ُ‬ ‫ﻗﺎل ُ‬
‫ﺷﻴﺦ‬
‫واﻟﺒﻠﺪان‪...‬‬
‫ﺑﻌﻀﻬﻢ ﻋﻦ ﺑﻌﺾ؛ ﻣﺜﻞ اﻷﻧﺴﺎب ُ‬
‫ﻳﺘﻤﻴﺰ ﺑﻪ ُ‬
‫ﻳﻔﺮق ﺑﲔ اﳌﺆﻣﻨﲔ ﻷﺟﻞ ﻣﺎ ﱠ ُ‬ ‫»ﻓﻼ ُ َ ﱠ ُ‬
‫ُُ‬
‫ورﺳﻮﻟﻪ‪.«-‬‬ ‫أﻣﺮ اﷲُ‬ ‫ﻛﻞ ِﻣﻦ ذﻟﻚ ﱠ‬
‫ﺣﻘﻪ ‪-‬ﻛﲈ َ َ َ‬ ‫ﺑﻞ ُ َ‬
‫ﻳﻌﻄﻰ ُ ﱞ‬
‫وﻗﺎل ﰲ »ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪:(٤٢٢/٢٨‬‬
‫دون ِ‬
‫ﻏـﲑﻫﻢ‪:-‬‬ ‫ِ‬
‫ﻷﺻـﺪﻗﺎﺋﻪ ‪َ -‬‬ ‫ﻃﺮﻳﻘﺘـﻪ‪ ،‬أو ِ‬
‫ﻗﺮاﺑﺘـﻪ‪ ،‬أو‬ ‫ِ‬ ‫ِ‬
‫ﻣﺬﻫﺒﻪ‪ ،‬أو‬ ‫ﻷﻫﻞ ِ‬
‫ﺑﻠﺪﺗﻪ‪ ،‬أو‬ ‫ِ‬ ‫ﺗﻌﺼﺐ‬
‫ﻓﻤﻦ ﱠ َ‬ ‫» َ‬
‫ﻳﻜـﻮن اﳌﺆﻣﻨـﻮن ﻛـﲈ أﻣـﺮﻫﻢ اﷲُ ‪-‬ﺗﻌـﺎﱃ‪ -‬ﻣﻌﺘـﺼﻤﲔ ِ‬
‫ﺑﺤﺒﻠـﻪ‪،‬‬ ‫َ‬ ‫ﺷﻌﺒﺔ ِﻣﻦ اﳉﺎﻫﻠﻴﺔ؛ ﺣﺘﻰ‬
‫ﻛﺎﻧﺖ ﻓﻴﻪ ُ ْ َ ٌ‬
‫وﻛﺘﺎﺑﻪ‪ ،‬وﺳﻨﺔ رﺳﻮﻟﻪ«‪.‬‬‫ِ‬

‫ﱠﺺ اﻟﻘﺮآﲏ‪!! (R Q P) :‬؟؟‬

‫اﻷﻣﺮ!‪ -‬ﻋﲆ ﻣﻌﻨﻰ اﻟﻨ ّ‬ ‫اﻷﻣﺮ)!( ‪ِ -‬ﰲ َ ْ ِ‬
‫ﺑﻌﺾ َ ْ ِ‬ ‫أن َ‬ ‫ْأم ﱠ‬
‫)‪ (١‬وﻋﲆ ﻏﲑه!‬
‫واﻟﻌﺠﻢ!!‬ ‫ِ‬ ‫ِ‬ ‫)‪ (٢‬ﺑﻞ وﰲ ِ ِ‬
‫اﻟﻌﺮب َ َ‬
‫ﻏﲑﳘﺎ ‪-‬ﻛﺜﲑ‪ -‬ﻣﻦ ﺑﻼد َ َ‬
 ‫‪٢٨٨‬‬

‫ـﺎءت ِ‬‫ﺑﺎﳌﻴﻮﻋــﺔ)‪ :(١‬ﺟـ ِ‬ ‫ـﻢ َ ِ‬ ‫ـﺐ ِ ْ‬ ‫ـﻦ ِﰲ َﻃﺎﻟ ِـ ِ‬ ‫ِ‬

‫اﻟﻔ ـَﺘُﻦ‪،‬‬ ‫َ َ‬ ‫ـﺮي ‪-‬ﻫــﺬا ‪َ ُ ُ ِ -‬‬ ‫اﳉﺰاﺋـ ِ ﱢ‬
‫اﻟﻌﻠـ ِ َ‬ ‫ــﲈ ُﻃﻌـ َ‬‫َو َﻟـ ﱠ‬
‫أوﻗﻔـ ِ‬
‫ـﺔ ﱠاﻟﺘِ ـﻲ َ ْ َ َ‬
‫اﻟﻔﺮﻗـ ِ‬ ‫ـﺘﻌﻠﺖ ﻧِـ َ ُ‬
‫ـﺖ َﺑـ ْ َ‬
‫ـﺄس‬ ‫وﺟﻌ َﻠـ ْ‬
‫ودﻣﺮﲥــﺎ)‪َ َ َ ،(٢‬‬
‫ـﺪﻋﻮة َ َ ﱠ َ ْ َ‬
‫ـﺖ اﻟـ ﱠ ْ َ َ‬ ‫ـﲑان ُ ْ َ‬ ‫واﺷـ َ َ َ ْ‬ ‫ْ‬
‫ِ‬
‫َْ َ‬
‫أﻫﻠﻬﺎ َ ْ َ ُ ْ‬
‫ﺑﻴﻨﻬﻢ!‬
‫ﻳﻨﻈـﺮ ﰲ َ َ ِ ِ‬
‫اﻟﻌﻮاﻗـﺐ‪َ ،‬وﻻ‬ ‫آﺛﺎر َﻛـَﻼِم َﻣـﻦ ﻻ َ ْ ُ ُ‬
‫َ ِ‬
‫ﻣﻌﺎﳉﺔ َ ِ‬ ‫أﻫﻞ ﱠ ِ ِ‬
‫ﺗﻌﺐ َ ْ ُ ﱡ‬
‫اﻟﺴﻨﺔ ﻣﻦ ُ َ‬
‫ََْ ِ‬
‫وﻟﻘﺪ َ َ‬ ‫َ‬
‫ﺗﻠﻜـﻢ ُ ُ ُ‬ ‫اﻟﺮﻓـﻖ ِ ْ َ )‪ِ (٣‬‬ ‫ِ‬ ‫اﳌـﺼﺎﻟﺢ َ َ َ ِ َ‬
‫ِ‬ ‫ِ‬
‫اﻷﺻـﻮل‬ ‫واﳊﻜﻤـﺔ ‪ُ ُ ْ -‬‬
‫َ‬ ‫ﻳـﺴﺘﺨﺪم ﱢ ْ َ‬
‫واﳌﻔﺎﺳـﺪ‪َ ،‬وﻻ َ ْ َ ْ ُ‬ ‫ُ َﻳﺮاﻋﻲ َ َ َ‬
‫ﻟﻠﺪﻋﻮة َ ِ َ ٌ‬
‫ﻗﺎﺋﻤﺔ ِﱠإﻻ ِ َﲠﺎ‪.-‬‬ ‫ﺗﻘﻮم ِ ﱠ ِ‬
‫َْ‬ ‫ﻣﺮاﻋﺎﲥﺎ‪َ ،‬وﻻ َ ُ ُ‬
‫ﳚﺐ ُ َ َ ُ َ‬
‫ِ ُ ِ‬
‫اﻟﻌﻈﻴﻤﺔ ﱠاﻟﺘﻲ َ ِ ُ‬
‫َ َ‬
‫ﻫـﺬه ُ َ ِ‬
‫وﻳﻨﴫ ِ ِ‬ ‫ﻫﺬه ُ ِ َ ِ‬
‫ﻳﺪرك ﺣﺠﻢ ِ ِ‬ ‫وﻣﻊ َ ِ‬
‫اﳌﻌﺎﳉـﺎت‬
‫َ‬ ‫اﳌﻌﻀﻠﺔ‪َ ُ ُ ْ َ َ ،‬‬‫ْ‬ ‫ﻛﻞ َﻣﻦ ُ ْ ِ ُ َ ْ َ َ‬ ‫اﻷﺳﻒ؛ ِ ﱠ‬
‫إن ُ ﱠ‬ ‫ََ َ َ‬
‫اﻟﺘﻤﻴﻴﻊ)‪...(٤‬‬ ‫ﺑﺎﻟﺘﻤﻴﻴﻊ‪ِ َ ْ َ ،‬‬
‫وأﺣﺰاب ﱠ ْ ِ ِ‬ ‫ﻳﺮﻣﻰ ِ ﱠ ْ ِ ِ‬ ‫َُْ ََ‬
‫اﳌﴩوﻋﺔ‪َ ْ ُ :‬‬

‫ﺿﺎﺋﻊ‪ِ ْ َ َ ،‬‬
‫ِ‬ ‫ﺳﺎﻗﻂ؟! ِ ْ ِ ٌ‬
‫ﻗﻴﻞ ‪ِ-‬ﻓﻴﻪ‪ٌ ِ َ :-‬‬
‫إذا ِ َ‬‫ﻓﻜﻴﻒ ِ َ‬
‫)‪َ ْ َ َ (١‬‬
‫ﻣﺘﻔﻠﺴﻒ؟!‬ ‫ﻣﺴﻜﲔ؟! َ ٌ ُ‬
‫وﺑﺴﺒﺐ ﻣﺎذا؟!‬ ‫ِ‬
‫ﺷﺨﺺ‪ْ َ ،‬أو َ ْ َ ٍ‬
‫أﺷﺨﺎص!‬ ‫ٍ‬ ‫ﺳﻨﻲ ﺳﺎﺋ ٍﻎ‪ -‬ﻋﲆ‬ ‫ٍ‬ ‫ِ‬ ‫ﳐﺎﻟﻔﺔ ُ ْ ٍ‬ ‫ﺑﺴﺒﺐ ُ ِ‬
‫ﺣﻜﻢ ﺑﺎﻟﺒﺪﻋﺔ ‪-‬ﺿﻤﻦ اﺟﺘﻬﺎد ُ ﱢ ﱟ‬
‫وﻣﴫﻳﻮن؟!‬
‫ﱡ‬ ‫وﺷﺎﻣﻴﻮن‪،‬‬
‫ﱡ‬ ‫ﺳﻌﻮدﻳﻮن‪،‬‬
‫ﱡ‬ ‫اﳉﺰاﺋﺮي(‪:‬‬
‫ﱢ‬ ‫أﳊﻖ ﲠﺬا اﻟﻄﺎﻟﺐ )‬‫وﻛﻴﻒ وﻗﺪ ُ ِْ َ‬
‫و)‪...(G F E D C‬‬
‫ُ‬
‫واﳊﺒـﻞ ﻋـﲆ‬‫ﺷـﺘﻰ ‪-‬‬
‫وأﻣـﺎﻛﻦ ﱠ‬
‫َ‬ ‫ﳛـﺪث ‪-‬ﰲ ُ ٍ‬
‫دول ُأﺧـﺮى‪،‬‬ ‫ﳛﺪث ‪-‬اﻵن‪ -‬وﻻ ُ‬
‫ﻳﺰال ُ ُ‬ ‫ُ‬ ‫)‪ (٢‬وﻫﺬا‬
‫اﳉﺮار‪ -‬ﻛﲈ ُﻳﻘﺎل‪!!-‬‬
‫َﱠ‬
‫ِ‬
‫اﻟﻌﲇ ُ َ َ‬
‫اﳌﺘﻌﺎل‪.-‬‬ ‫ﻳﺘﺪارﻛﻨﺎ اﷲُ ‪-‬ﺗﻌﺎﱃ‪ -‬ﺑﺮﲪﺘﻪ ‪-‬وﻫﻮ ﱡ‬ ‫‪ ...‬إﻻ أن َ َ‬
‫ﻳﺘﻌﺒﻮن(!‬ ‫ِ‬ ‫)‪ (٣‬وﻻ ُ‬
‫ﻳﺘﻌﺒﻮن(‪ ،‬وﻫﺆﻻء ) َ ْ َ ُ‬
‫ﻳﺰال أوﻟﺌﻚ ) ُ ْ ُ‬
‫و)‪...(G F E D C‬‬
‫اﻟﺘﻤﻴﻴﻊ!( ‪ِ -‬ﻣﻦ ُﻫﻨﺎ وُﻫﻨﺎ!‪:-‬‬
‫زﻳﺎدة ﻋﲆ ) ﱠ ْ‬
‫اﻟﻴﻮم‪ً -‬‬ ‫اﻟﺘﻬﻢ َ ِ َ َ‬
‫اﳉﺎﻫﺰة ‪ْ َ -‬‬ ‫وﻣﺎ َ ْ َ َ‬
‫أﻛﺜﺮ ﱡ َ َ‬ ‫)‪َ َ (٤‬‬
‫=‬ ‫ﻣﺮﺟﺊ!‬ ‫ِ‬ ‫َ َ‬
‫ﻫﺬا ُ ْ ٌ‬
‫‪٢٨٩‬‬

‫ﺗﺪﺧﻠﻮا ﰲ ِ ْ َ ِ‬
‫اﻟﻔﺘﻨﺔ(‪:‬‬ ‫اﻟﻨﺎﺻﺢ ِ ﱠ َ ِ‬
‫ﻟﻠﺸﺒﺎب‪) :‬ﻻ َ ْ ُ ُ‬ ‫ﻓﻘﻮل ﱠ ِ ِ‬
‫‪ََُْ -‬‬
‫ﺧﺎﺿـﻮا ﰲ ِ ْ َ ِ‬
‫اﻟﻔﺘﻨـﺔ‬ ‫ﲑا ِﻣـﻦ ﱠ َ ِ‬
‫اﻟـﺸﺒﺎب إَِذا َ ُ‬ ‫ﻓـﺈن َﻛ ِﺜـ ً‬ ‫اﻻﻋـﱰاض َ َ ِ‬
‫ﻋﻠﻴـﻪ؛ َ ِ ﱠ‬ ‫ﻳﻨﺒﻐﻲ ْ ِ َ ُ‬ ‫ﻻ ْ ِ‬
‫ْ‬ ‫َ َ‬
‫ﺟﺮﻓﺘﻬﻢ‪َ ،‬أو َ ﱠ َ ْ ُ ْ‬
‫ﻣﺰﻗﺘﻬﻢ!‬ ‫َ َ َُْ ْ‬
‫)‪(١‬‬

‫ﻫﺬا ‪ً ِ -‬‬
‫ﻓﻌﻼ‪...-‬‬ ‫وﻗﺪ َ َ َ‬
‫ﺣﺼﻞ َ َ‬ ‫ََ‬
‫ﻔـﺎظ َ َ ِ ِ‬ ‫اﳋﻮض ِﻓﻴﻬـﺎ‪ِ ،‬‬
‫ﻋـﲆ َ َ ِ ْ‬
‫ﻋﻘﻴـﺪﲥﻢ‪،‬‬ ‫واﳊ َ ُ‬ ‫وﻋﺪم َ ْ ِ َ‬ ‫ﻋﻨﻬﺎ‪ُ َ َ َ ،‬‬ ‫َ َْ َُ‬
‫ﻓﺎﻷﺳﻠﻢ َﻟـُﻬﻢ‪ُ ْ ُ :‬‬
‫اﻟﺒﻌﺪ َ ْ َ‬
‫اﻟﻌﻼج ِ ْ َ ِ‬ ‫ِ‬ ‫َ ُ ُ ﱠ ِِ‬
‫وأﺧﻮﲥﻢ ﰲ اﷲ‪ْ َ َ ،‬‬
‫ﻳﺪﻋﻮا َ َ ُ َ‬
‫ﻟﻠﻌﻠﲈء)‪.(٢‬‬ ‫وأن َ َ ُ‬

‫ﻣﻀﻴﻊ!‬ ‫= َ َ‬
‫ﻫﺬا ُ َ ﱢ ٌ‬
‫ﻫﺬا ُ َ ﱢ ٌ‬
‫ﻣﻘﻠﺪ!‬ ‫َ َ‬
‫ﻫﺬا َ ِ ٌ‬
‫ﺳﺎﻗﻂ!‬ ‫َ َ‬
‫ﻫﺬا َ َ ْ ِ‬
‫ﻣﺘﻔﻠﺴﻒ!‬ ‫ُ‬
‫َواﷲُ ‪-‬ﺗﻌﺎﱃ‪ُ َ -‬ﻳﻘﻮل‪... ( × Ö Õ Ô) :‬‬
‫ﻋﺰ ْ ُ ُ‬
‫ﺷﺄﻧﻪ‪.-‬‬ ‫ﻧﻴﺄس‪ ،‬وﻟﻦ َ ْ َ‬
‫ﻧﺒﺄس ‪ِ ْ -‬‬
‫ﺑﺈذن اﷲ ‪ َ -‬ﱠ‬ ‫ﻓﻠﻦ َ ْ َ َ‬
‫َََ‬
‫ﻏﻔﺮ اﷲُ ﻟﻠﺠﻤﻴﻊ‪...‬‬
‫ﺗﻴﻤﻴﺔ ﰲ »ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪:(٢٣٧/١٢‬‬ ‫اﺑﻦ ﱠ‬ ‫ﺷﻴﺦ اﻹﺳﻼم ُ‬ ‫)‪ (١‬ﻗﺎل ُ‬
‫ِ‬
‫اﳋﻮض ﰲ اﻟﺘﻔـﺼﻴﻞ اﻟـﺬي‬ ‫وﻣﻨﻌﻬﻢ ِﻣﻦ‬ ‫ِ‬
‫واﻹﲨﺎع‪ُ ُ ،‬‬ ‫ﱠﺺ‬ ‫اﻟﻌﺎﻣﺔ ﺑﺎﳉﻤﻞ ﱠ ِ َ ِ‬
‫اﻟﺜﺎﺑﺘﺔ ﺑﺎﻟﻨ ﱢ‬ ‫َُ‬
‫ِ‬
‫أﻣﺮ ﱠ‬ ‫اﻟﻮاﺟﺐ ُ‬
‫ُ‬ ‫»‬
‫ُ‬
‫ورﺳﻮﻟﻪ«‪.‬‬ ‫ﻋﻨﻪ‬ ‫ِ‬ ‫ﻓﺈن ُ‬ ‫اﻟﻔﺮﻗﺔ واﻻﺧﺘﻼف؛ ﱠ‬ ‫ِ‬
‫ﻳﻮﻗﻊ ﺑﻴﻨﻬﻢ ُ‬
‫اﻟﻔﺮﻗﺔ واﻻﺧﺘﻼف ﻣﻦ أﻋﻈﻢ ﻣﺎ ﳖﻰ اﷲُ ُ‬ ‫ُ ُ‬
‫أﻫﻢ ُ ُ ِ‬ ‫ﺑﺬاﺗﻪ‪ِ ٌ َ -‬‬
‫وﻫﺬا ‪ِ ِ َ ِ -‬‬
‫ﻋﴩ‪...-‬‬
‫اﻟﺴﺎدس َ‬
‫ُ‬ ‫ُ‬
‫اﻷﺻﻞ‬ ‫اﳌﻨﻬﺠﻴﺔ ‪-‬وﻫﻮ‬
‫ﱠ‬ ‫اﻷﺻﻮل‬ ‫ﻣﻦ َ َ ﱢ‬
‫أﺻﻞ ْ‬ ‫ْ‬ ‫)‪َ َ َ (٢‬‬
‫ﻋﻜﺲ َ ِ َ ِ‬ ‫ﱠِ‬
‫ﻣﻦ ِ َ َ ْ‬
‫ﺟﻬﺘﲔ‪:-‬‬ ‫ذﻟﻚ ‪ْ -‬‬ ‫اﻟﻴﻮم‪ُ ْ َ -‬‬ ‫واﻟﺬي َ َ ُ‬
‫ﻧﺮاه ‪ْ َ -‬‬ ‫َ‬
‫ﻓﻴﻬﺎ‪َ ُ َ ْ َ َ ،‬‬ ‫وﻟﻠﺠﻬﻼء؛ َﳜ ُ َ ِ‬ ‫ِ‬ ‫اﻟﺴﺎﺣﺔ َ َ ٌ ِ‬
‫ِ‬ ‫‪ َ -‬ﱠ‬
‫وﻳﻤﺮﺣﻮن!‬
‫وﻳﴪﺣﻮن‪ُ َ ْ َ َ ،‬‬ ‫ُﻮﺿﻮن َ‬ ‫ﻟﻠﺸﺒﺎب‪َ ُ َ ،‬‬ ‫ﻣﻔﺮﻏﺔ ﱠ َ‬ ‫أن )أﻛﺜﺮ( ﱠ َ ُ ﱠ‬
‫اﳌـﺸﺎﻳﺦ َ َ ِ‬
‫اﻷﻓﺎﺿـﻞ؛=‬ ‫ﺑﻌﺾ َ َ ِ ِ‬
‫ﻋﲆ َ ْ ِ‬ ‫اﳉﻬﻼء‪-‬وﻟﻸﺳﻒ‪ً ِ ْ َ -‬‬
‫ﺗﺄﺛﲑا َ َ‬ ‫َِ‬ ‫ِ‬ ‫َﻔﺮ ِﻣﻦ ﱠ‬
‫أن ﻟ ِﻨ َ ٍ‬
‫‪ َ -‬ﱠ‬
‫وﺑﻌﺾ ُ َ‬ ‫اﻟﺸﺒﺎب ‪َ -‬‬
 ‫‪٢٩٠‬‬

‫ﺗﻮﻗﻔـﻮا َﻋـﻦ ُ َ َ ِ‬
‫اﳌـﺸﺎرﻛﺔ ﰲ‬ ‫ِ‬
‫اﻟـﺼﺤﺎﺑﺔ َ َ ﱠ ُ‬ ‫أن َﻛﺜِ ً ِ‬ ‫ﻟﻜﻞ ِذي َ َ‬
‫ﻧﻈﺮ‪ َ :‬ﱠ‬ ‫اﳌﻌﻠﻮم ِ ُ ﱢ‬
‫وﻣﻦ َ ْ ُ ِ‬ ‫ِ‬
‫َ‬ ‫ﲑا ﻣﻦ ﱠ َ َ‬ ‫َ َ‬
‫ﻋﻤـﺮ‪ُ َ َ ُ َ ،‬‬
‫وأﺳـﺎﻣﺔ‬ ‫ﺑـﻦ َ ِأﰊ َوﱠﻗـ ٍ‬ ‫ِ‬ ‫اﳉَﻤِﻞ( َو) ِ ﱢ‬ ‫ِ ِ‬
‫ﺎص‪َ ،‬وْاﺑـُﻦ ُ َ َ‬ ‫ﺻﻔﲔ( ‪-‬ﻣـﻨُْﻬ ْﻢ ‪َ:‬ﺳـْﻌُﺪ ْ ُ‬ ‫ﻓْﺘﻨَﺔ ) َ‬
‫زﻳﺪ)‪.-(١‬‬ ‫اﺑﻦ َ ٍ‬
‫ُ ْ‬
‫ﻳﺪﺧﻞ ِ ِ‬ ‫اﻟﻨﺎﺻﺢ‪) :‬وﻣﻦ ﻻ ِ ِ‬ ‫ﻗﻮل ﱠ ِ‬ ‫ِ‬
‫ﻓﻴﻪ(‪:‬‬ ‫ﻳﻌﻨﻴﻪ َ ْ ُ‬
‫اﻷﻣﺮ ﻻ َ ْ ُ ُ‬ ‫ََ ْ َْ‬ ‫وﻣﺜﻠﻪ َ ْ ُ‬
‫‪ُُْ َ -‬‬
‫ﻮﺿـﻮن ﰲ ِ ْ َ ِ‬ ‫ِ‬ ‫ِ‬ ‫أن َﻛﺜِ ً ِ‬
‫اﻟﻔﺘﻨـﺔ‬ ‫ﳜ ُ َ‬ ‫اﻷﻣﺮ ‪َ ِ ْ ُ -‬‬
‫واﳌﻐﺮﺿﲔ‪َ -‬ﻗﺪ َ ُ‬ ‫ﻳﻌﻨﻴﻬﻢ َ ْ ُ‬
‫ﳑﻦ ﻻ َ ْ ُ ُ‬ ‫ﲑا ﱠ ْ‬ ‫ﺷﻚ َ ﱠ‬ ‫ﻼ َ ّ‬ ‫َﻓ َ‬
‫ِ‬ ‫ِ‬
‫اﺷﺘﻌﺎﻻً!‬
‫ﻟﻴﺰﻳﺪوﻫﺎ ْ َ‬‫َِ ُ َ‬

‫ﺑﺎﻟﻎ ِ ِ‬
‫ﻓﻴﻬﻢ!!!‬ ‫وأﺛﺮ ِ ٌ‬ ‫ﻇﺎﻫﺮ َ َ ْ ِ‬
‫ﻋﻠﻴﻬﻢ‪ٌ َ َ َ ،‬‬ ‫ٌ‬ ‫ﺣﻜﻢ‬ ‫ﻳﻜﺎد َ ُ ُ‬
‫ﻳﻜﻮن َ ُﳍﻢ ُ ْ ٌ‬ ‫ﺑﺤﻴﺚ َ َ ُ‬ ‫=ِ َ ْ ُ‬
‫واﻗﻊ ‪-‬وﻟﻸﺳﻒ‪:-‬‬ ‫ﺻﻌﺒﺎ )!( ‪ً -‬‬ ‫ً‬ ‫‪ِ ...‬‬
‫ﻟﻜﻨﻪ ٌ‬
‫ﺷﻴﺌﺎ ﻣﺎ‪-‬؛ ﱠ ُ‬ ‫اﻟﻜﻼم‬
‫ُ‬ ‫وﻟﺌﻦ ﻛﺎن ﻫﺬا‬
‫اﻟﻨﺒﻲ ﷺ ﻗﺎل‪:‬‬
‫أن ﱠ‬ ‫اﻟﺒﺨﺎري« )‪ (٣٦٩١‬ﻋﻦ أﰊ ﺳﻌﻴﺪ ُ ْ ِ ﱢ‬
‫اﳋﺪري‪ ،‬ﱠ‬ ‫ﻳﺪه‪ :‬ﻣﺎ ﰲ »ﺻﺤﻴﺢ ُ‬ ‫وﻳﺆ ﱢ ُ ُ‬
‫َُ‬
‫ِ‬
‫ﺑـﺎﳌﻌﺮوف‪،‬‬ ‫ﺗـﺄﻣﺮه‬ ‫ﺑﻄﺎﻧﺘـﺎن‪ٌ ِ :‬‬ ‫ٍ‬
‫ﺧﻠﻴﻔﺔ ﱠإﻻ ﻛﺎﻧﺖ ﻟﻪ ِ َ‬ ‫اﺳﺘﺨﻠﻒ ِﻣﻦ‬
‫َ‬ ‫ِ‬ ‫»ﻣﺎ َ َ َ‬
‫ﺑﻄﺎﻧـﺔ ُ ُ ُ‬ ‫ﻧﺒﻲ وﻻ‬
‫ﺑﻌﺚ اﷲُ ﻣﻦ ﱟ‬
‫ﻋﺼﻤﻪ اﷲُ«‪.‬‬
‫واﳌﻌﺼﻮم َﻣﻦ َ َ َ ُ‬
‫ُ‬ ‫وﲢﻀﻪ ﻋﻠﻴﻪ‪،‬‬
‫ﱡ ُ‬ ‫ﺑﺎﻟﴩ‪،‬‬
‫ﱢ‬ ‫ﺗﺄﻣﺮه‬ ‫ٌ‬
‫وﺑﻄﺎﻧﺔ ُ ُ‬ ‫وﲢﻀﻪ ﻋﻠﻴﻪ‪،‬‬
‫ُ ﱡ ُ‬
‫اﻟﻨﺒﻲ ﷺ ﻗﺎل‪:‬‬
‫أن ﱠ‬ ‫اﻟﺒﺨﺎري)‪ ،(٢٥٣٤‬وﻣﺴﻠﻢ)‪ (١٧١٣‬ﻋﻦ ﱢأم َ َ َ َ‬
‫ﺳﻠﻤﺔ‪ ،‬ﱠ‬ ‫ﱡ‬ ‫رواه ُ‬
‫وﻳﺆﻳﺪه ‪-‬ﻛﺬﻟﻚ‪ :-‬ﻣﺎ ُ‬
‫َُﱢُُ‬
‫ﺑﻌﺾ؛ ﻓﺄﻗﴤ ﻟﻪ ﻋﲆ ﻧﺤﻮ ﻣـﺎ‬ ‫ٍ‬ ‫ﺑﺤﺠﺘﻪ ِﻣﻦ‬
‫ِِ‬
‫أﳊﻦ ُ ﱠ‬
‫ﺑﻌﻀﻜﻢ أن ﻳﻜﻮن َ‬ ‫إﱄ‪ ،‬ﱠ‬
‫وﻟﻌﻞ َ‬ ‫ﲣﺘﺼﻤﻮن ﱠ‬
‫َ‬ ‫»ﱠ ُ‬
‫إﻧﻜﻢ‬
‫أﺳﻤﻊ ﻣﻨﻪ‪.«..‬‬
‫ُ‬
‫ﻗﻠﺖ‪:‬‬
‫ُ‬
‫ﺑﺎﻟﻮﺣﻲ اﳉﻠﻴﻞ‪ َ ُ ،‬ﱠ ُ‬
‫واﳌﺴﺪد ﺑﺎﻟﺘﻨﺰﻳﻞ‪-‬؛ ﻓﻜﻴﻒ َﻣـﻦ‬ ‫ِ‬ ‫اﳌﻌﺼﻮم ﷺ‬
‫ُ‬ ‫اﻟﻨﺒﻲ ‪ -‬وﻫﻮ‬
‫ﺣﺎل ﱢ‬ ‫ﻓﺈذا ﻛﺎن ﻫﺬا َ‬
‫دوﻧﻪ ‪-‬ﻋﻠﻴﻪ اﻟﺼﻼة واﻟﺴﻼم‪ -‬ﰲ ٍ‬
‫ﻛﺜﲑ ﻻ ﻗﻠﻴﻞ؟!‬ ‫َ‬
‫اﻟﺴﻨﱠﺔ اﻟﻨﺒﻮﻳﺔ« )‪.(٣٣٣/٦‬‬ ‫)‪ُ (١‬‬
‫اﻧﻈﺮ »ﻓﺘﺢ اﻟﺒﺎري« )‪ ،(٣٤/١٣‬و»ﻣﻨﻬﺎج ﱡ‬
‫اﺑــﻦ ﺳــﻌﺪ ﰲ »ﻃﺒﻘﺎﺗــﻪ« )‪ (١٤٣/٧‬ﻋــﻦ ُ َ ﱢ‬
‫ﻣﻄــﺮف ﺑــﻦ ﻋﺒــﺪ اﷲ ﺑــﻦ‬ ‫َ‬
‫أﲨــﻞ ﻣــﺎ روى ُ‬ ‫وﻣــﺎ‬
‫ﱢ ﱢ‬
‫اﻟﺸﺨﲑ‪ ،‬ﻗﺎل‪:‬‬
‫ﺳﻠﻤﺖ«‪...‬‬
‫ُ‬ ‫ﺧﱪت!وﻻ ْ َ ْ َ ْ ُ‬
‫اﺳﺘﺨﱪت! وﻣﺎ‬ ‫ﺳﺒﻊ ﺳﻨﲔ؛ ﻣﺎ ﱠ ْ ُ‬ ‫» ِْ ُ‬
‫ﻟﺒﺜﺖ ﰲ ﻓﺘﻨﺔ اﺑﻦ اﻟﺰﺑﲑ َ‬
‫َ‬
‫وﺗﻨﺎول اﻷﻋﺮاض؟!!‬ ‫ﺑﻤﻦ ﺧﺎض؟!‬
‫ﻓﻜﻴﻒ َ‬
‫‪٢٩١‬‬

‫ﻣﻠﻤﻮس!‬ ‫ﻫﺬا َ ْ ٌ‬
‫أﻣﺮ َ ْ ُ ٌ‬ ‫َو َ‬
‫ﻳﺪﺧﻞ ُ ِ‬
‫ﻫﺆﻻء ﰲ َ ْ ِ‬ ‫ِ‬ ‫ﻓﺎﻷﺳﻠﻢ ِ ﱠ ِ‬
‫اﻷﻣﺮ‪.‬‬ ‫وأﻫﻠﻬﺎ‪َ :‬أن ﻻ َ ْ ُ َ َ‬
‫ﻟﻠﺪﻋﻮة َ َ ْ َ‬
‫َْ‬ ‫َ َْ َُ‬
‫اﳊﻖ‪ُ ْ َ َ ،‬‬
‫وﻳﺄﺧﺬ ِﺑﲈ‬ ‫ﻣﻊ َ ِ‬
‫ﻣﻦ َ ّ‬ ‫ﳛﻜﻢ‪ُ ْ َ :‬‬ ‫ﻳﺮﻳﺪ َ ْ‬
‫وﻣﻦ ُ ِ ُ‬ ‫‪ -‬وَﻛﺬﻟ ِ َﻚ َﻗﻮُل ﱠ ِ‬
‫ﻳﻨﻈﺮ َ َ‬ ‫أن َ ْ ُ َ‬ ‫اﻟﻨﺎﺻﺢ‪ْ َ َ ) :‬‬ ‫ْ‬ ‫َ‬
‫ِ‬
‫وﻳﻘﺘﻨﻊ ِِﺑﻪ)‪:((١‬‬ ‫ِ ِ‬
‫ﻳﺆدي إَِﻟْﻴﻪ ْ َ ُ ُ‬
‫اﺟﺘﻬﺎده‪ُ َ ْ َ َ ،‬‬ ‫َُ ﱢ‬
‫واﳊﻜﻢ ‪-‬ﻣﻊ َ َ ِ ِ‬ ‫ﻣﺆﻫﻞ ِ ﱠ َ ِ‬ ‫ﻫﺬا َﻛَﻼم ﱞ ِ‬
‫ﲡﺮده ﷲ‪.(٢)-‬‬ ‫ﻟﻠﻨﻈﺮ ُ ْ َ َ ﱡ‬ ‫ﻫﻮ ُ َ ﱠ ٌ‬
‫ﻟـﻤﻦ ُ َ‬ ‫ﺣﻖ َ ْ‬ ‫ٌ َ‬ ‫َو َ‬
‫ﺣﻜـﻢ ِ ِ‬ ‫ﻛﻼم ﱠ ِ ِ‬
‫ﻓﻴـﻪ َ ْ ِ ٌ‬
‫ﲥﻮﻳـﻞ؛ ﻻ‬ ‫ﻣﻴﻮﻋﺔ‪ٌ ْ ُ :‬‬ ‫اﻟﻨﺎﺻﺢ ‪َ-‬ﻫﺬا‪ َ ِ -‬ﱠ ُ‬
‫ﺑﺄﻧﻪ‪ٌ َ ُ ُ :‬‬ ‫ﻋﲆ َ َ ِ‬ ‫ﻓﺎﳊﻜﻢ َ َ‬‫إذن؛ َ ُ ْ ُ‬ ‫َِ ْ‬
‫ﺑﺤﺎل ِﻣﻦ َ ْ َ ِ‬ ‫اﻟﺴﻠﻔﻲ ‪ٍ َ ِ -‬‬ ‫ِ‬ ‫ﻧﺴﺒﺘﻪ َِإﱃ َ ْ َ ِ‬ ‫َ ُ ِ‬
‫اﻷﺣﻮال‪.-‬‬ ‫اﳌﻨﻬﺞ ﱠ َ ﱢ‬ ‫ﳚﻮز ْ َ ُ ُ‬ ‫ُ‬

‫*****‬

‫ِ‬
‫اﺟﺘﻬﺎده«‪ُ َ ،‬‬
‫وﻗﻮﻟﻪ‪ُ َ ْ » :‬‬
‫وﻳﻘﺘﻨﻊ ﺑﻪ«‪...‬‬ ‫ُُ‬ ‫ﺗﺄﻣﻞ َ‬
‫ﻗﻮﻟﻪ‪» :‬ﺑﲈ ﱢ‬
‫ﻳﺆدي إﻟﻴﻪ‬ ‫)‪ (١‬ﱠ‬
‫ﻳﺮﻳﺪ إﻟﺰام اﻵﺧﺮﻳﻦ ﺑﺮأﻳﻪ ‪-‬ﺑﺎﻟﻘﻮة‪ِ -‬‬ ‫ِ‬
‫وﻣﻦ ﻏﲑ اﺟﺘﻬﺎد‪ ،‬وﻻ ﻗﻨﺎﻋﺔ!‪..-‬‬ ‫َ‬ ‫ﺑﺤﺎل َﻣﻦ ُ‬ ‫ُِْ‬
‫وﻗﺎرﻧﻪ‬
‫ً‬
‫أﺧـﲑا‪) :-‬ﱢﻧﻔـﺬ‬ ‫ﻓﲑﻳﺪﻫﺎ ‪-‬‬
‫ﻧﺎﻗﺶ(! ﱠأﻣﺎ )ﻫﺬا(‪ُ ُ :‬‬‫أن اﳌﺒﺪأ اﻟﻌﺴﻜﺮي )!( اﳌﺸﻬﻮر‪) :‬ﱢﻧﻔﺬ ] ُﺛﻢ[ ِ‬
‫ﻣﻊ ﱠ‬
‫ﱠ‬ ‫َ‬ ‫ﱠ‬
‫وﻻ ُﺗﻨﺎﻗﺶ(!!!‬
‫َِ‬ ‫ﻗﻠﺒﻲ ِ ٍ‬
‫ﺳﺒﺤﺎﻧﻪ َ َ َ َ‬
‫وﺗﻌﺎﱃ‪-‬؛‬ ‫اﻟﻌﺎﳌﲔ ‪ُ َ َ ْ ُ -‬‬ ‫ﺣﻘﻴﻘﺘﻪ ﱠإﻻ َ ﱡ‬
‫رب َ‬ ‫َُ‬ ‫ﴏف؛ ﻻَ َ ْ َ ُ‬
‫ﻳﻌﻠﻢ‬ ‫ﻋﻤﻞ َ ْ ِ ﱞ ْ‬
‫اﻟﺘﺠﺮد ﷲ(‪ٌ َ َ :‬‬
‫)‪َ (٢‬و) ﱡ‬
‫ِ‬
‫ﺳﺒﺤﺎﻧﻪ‪.(qp o) -‬‬ ‫وﺣﺪه‪َ َ ْ ُ -‬‬
‫وﻫﻮ ‪ُ َ ْ َ -‬‬‫ﱠاﻟﺬي )‪َ ُ َ ،(G F E D C B‬‬
‫ﻳﺮﺗـﺐ ﻋﻠﻴـﻪ ‪ َ -‬ﱡ‬
‫ﻗـﻂ‪-‬‬ ‫ﳚـﻮز أن ُ َ ﱠ َ‬
‫ُ‬ ‫اﳊـﻖ ﻻ‬
‫ﱠﻈﺮ ﱢ‬ ‫ﻣﺜﻞ َﻫﺬا اﻟﻨ َ ِ‬‫أن ِ ْ َ‬ ‫ﻫﺬه اﻟﻨ ْ َ ِ ِ‬
‫ﱡﻘﻄﺔ َ َ‬
‫اﻷﺧﲑة‪ َ -‬ﱠ‬ ‫وﻇﺎﻫﺮ ‪ِ -‬ﻣﻦ َ ِ ِ‬
‫ْ‬
‫ِ‬
‫َ َ ٌ‬
‫ً‬
‫ﺑﻌﻀﺎ‪:-‬‬ ‫ﻣﺘﺒﺎﻳﻨَﺎن ‪ُ -‬ﻛﻼ أو‬ ‫َ ِ‬
‫أﻣﺮان ُ َ ِ‬‫ْ‬
‫ﻣﻌﲔ‪.‬‬ ‫ﺰام ِ ْ ٍ‬
‫ﺑﺮأي ُ َ ﱠ‬ ‫اﻷول‪ْ ِ :‬‬
‫اﻹﻟ َ ُ‬
‫ﺑﺎﻟﺘﻤﻴﻊ َ ﱠ ْ ِ‬
‫واﻟﺘﻤﻴﻴﻊ‪..‬‬ ‫اﳌﺨﺎﻟﻔﺔ‪ ِ -‬ﱠ َ ﱡ ِ‬
‫اﻟﺘﻬﻤﺔ ‪-‬ﻋﻨﺪ ُ َ‬
‫اﻟﺜﺎﲏ‪ :‬ﱡ ْ َ ُ‬
‫ﻓﻀﻼ َﻋﻦ اﳍﺠﺮ ﱠ ِ‬
‫َ ْ ً ْ َ ْ َ ْ‬
‫واﻟﺘﺒﺪﻳﻊ!!‬
‫‪٢٩٣‬‬

‫‪ ‬‬
‫ﻌ‬
‫ء ﯽ ﺾ اﻷ ﻮر؟‬ ‫ذا ﻻ ﮑ ﻢ ﺒﺎر ا‬
‫ـﺔ‬

‫اﻟﻔﻘﻬﺎء ﱠ ِ ِ‬
‫ﻣﺮاﻋـﺎة‬ ‫أﺷـﺨﺎص َ َ ْ َ َ‬
‫وأﺷـﻴﺎء؛ ُ َ َ ً‬ ‫ﻳـﺴﻜﺘﻮن َﻋـﻦ َ ْ َ ٍ‬ ‫اﻟﻨﺎﺻﺤﲔ َ ْ‬
‫ﻗﺪ َ ْ ُ ُ َ‬ ‫َ‬ ‫اﻟﻌَﻠَﲈ َء ُ َ َ َ‬
‫إن ُ‬‫ِﱠ‬
‫ﺎﻟﺢ َ َ ِ ِ‬‫ﻟﻠﻤﺼ ِ ِ‬ ‫ِ‬ ‫ِ‬
‫واﳌﻔﺎﺳﺪ)‪.(١‬‬ ‫ﻣْﻨُﻬ ْﻢ ْ َ َ‬
‫ﻣﻔـ َ ِ‬ ‫ﺑﻜﺜِـ ٍ ِ‬
‫ـﻢ ِ َ‬ ‫ـﺪ َ ْ َ‬ ‫ـﺨﺺ َ ِ‬
‫ـﺴﺪة‬‫ـﲑ ﻣــﻦ َ ْ َ‬ ‫أﻋﻈـ ُ‬ ‫اﻟﻜ ـَﻼِم ﰲ َﺷـ ْ ٍ َ‬
‫ﻣﻔﺎﺳـ ُ‬ ‫ـﲆ َ‬‫ـﺐ َﻋـ َ‬
‫ﻳﱰﺗـ ُ‬
‫ـﺪ َ َ َ ﱠ‬ ‫ََ‬
‫ﻓﻘـ ْ‬
‫ﻋﻨﻪ)‪.(٢‬‬ ‫ُ ِ‬
‫اﻟﺴﻜﻮت َ ْ ُ‬ ‫ﱡ‬

‫ﺗﻘﺪم )ص‪ ٨‬و‪ ٢٣‬و‪ ٢٧‬و‪ ٢٤٣‬و‪ ٢٧٤‬و‪ ٢٧٧‬و‪ ٢٧٩‬و‪.(٢٨٢‬‬ ‫)‪ِ (١‬‬
‫ﻗﺎرن ﺑﲈ ّ‬
‫اﻟﻘﺎل ِ‬ ‫ِ‬ ‫ﻛﻞ ِ‬ ‫وﻫﺬا َ ٌ ِ‬
‫ﺬاﻫﺐ َ ِ َ‬
‫واﻟﻘﻴﻞ‪...‬‬ ‫وﻳﻨﻘﺾ َﻣ َ َ‬ ‫ﻛﻴﺪ ُ ﱢ َ‬
‫دﺧﻴﻞ‪ُ ُ ْ َ َ ،‬‬ ‫أﺻﻞ َأﺻﻴﻞ‪ ُ َ ،‬ﱡ‬
‫ﻳﺮد َ ْ َ‬ ‫ْ‬ ‫)‪َ َ (٢‬‬
‫اﻟﺴﺎﺑﻊ َ َ َ‬
‫ﻋﴩ‪.‬‬ ‫اﻷﺻﻞ ﱠ َ‬ ‫ُ‬ ‫وﻫﻮ‬
‫ﻳﺘﻜﻠﻢ ﰲ ) ُ ﱢ‬
‫ﻛﻞ ْ َ َ‬
‫ﻣﻨﺘﻘﺪ(!!؟‬ ‫ﻛﻞ ﺑﻠﺪ( أن ﱠ‬
‫ﻛﻞ أﺣﺪ( ﰲ ) ُ ﱢ‬ ‫ﻓﻬﻞ ُ ِ ُ‬
‫ﻧﻠﺰم ) ُ ﱠ‬ ‫ْ‬
‫‪ ...‬دون ُﻣﺮاﻋﺎة ﻟﻔﻮارق اﻟﺰﻣﺎن‪ ،‬واﳌﻜﺎن‪ ،‬واﻷﻋﻴﺎن!!‬
‫ﻣﻔﺎﺳﺪ أو ﻣﺼﺎﻟﺢ!!‬ ‫َ‬ ‫اﻟﻘﻮل ‪-‬أو ذاك‪ِ -‬ﻣﻦ‬‫ِ‬ ‫ﻳﱰﺗﺐ ﻋﲆ ﻫﺬا‬ ‫ودون اﻟﻨﻈﺮ إﱃ ﻣﺎ )ﻗﺪ( ﱠ‬
‫أﻋﻈﻢ ﺑﻜﺜـﲑ ﻣـﻦ ﻣﻔـﺴﺪة‬ ‫َ‬ ‫ُ‬
‫ﻳﻜﻮن )‬ ‫ﺷﺨﺺ( ِﻣﻦ )ﻣﻔﺎﺳﺪ( ﱠﳑﺎ ﻗﺪ‬‫ٍ‬ ‫ﻳﱰﺗﺐ ﻋﲆ اﻟﻜﻼم ﰲ‬ ‫وﻣﺎ )ﻗﺪ ﱠ‬
‫ِ‬ ‫اﻟﺴﻜﻮت ﻋﻨﻪ(‪ :‬ﻫﻮ ﱠ ِ ِ‬
‫ﺗﺒﺪﻳﻊ ‪َ -‬أو ْ َ َ‬
‫اﻧﺘﻘـﺎد!‪-‬‬ ‫َ‬ ‫اﻟﺼﻮاب ﻓﻴﻬﺎ‬
‫َ‬ ‫أن ﻻ أرى‬ ‫اﻟﺪاﻓﻌﻨﻲ )ﰲ ﺑﻌﺾ اﳊﺎﻻت( إﱃ ْ‬ ‫ُ‬ ‫ﱡ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻟﻠﻌﻠﻢ‪ ،‬أو ﻫﺬا اﻟﻌﺎﱂ َ ‪ -‬ﱠﳑﻦ ُﻫﻢ ﻣﻦ ُدﻋﺎة اﳌﻨﻬﺞ ﱠ َ ّ‬
‫اﻟﺴﻠﻔﻲ‪!-‬‬ ‫ِ‬ ‫اﻟﻄﺎﻟﺐ‬
‫َ‬ ‫ﻫﺬا اﻟﺪاﻋﻲ‪ ،‬أو ﻫﺬا‬
‫اﻷﺻﻞ ﺑﻼ ﻣﻼﻣﺔ‪ ،‬ﺑﻞ ﻫﻮ ﺑﺎب ِ َ ِ‬ ‫ُ‬ ‫ِ‬
‫واﻟﺴﻼﻣﺔ‪...‬‬
‫اﳊﻴﻄﺔ ﱠ‬ ‫ُ‬ ‫َ‬ ‫إﺑﻘﺎءه ﻋﲆ أﺻﻞ ) ﱠ َ ﱠ‬
‫اﻟﺴﻠﻔﻴﺔ( ﻫﻮ‬ ‫أن َ ُ‬ ‫وأرى ﱠ‬
‫ﻳﻌﺬرﲏ!!‬ ‫ِ‬ ‫ﺧﺎﻟﻔﻨﻲ ‪-‬ﰲ ﻫﺬا‪ -‬ﻏﲑي؛ ﻓﻼ ﱠ ِ‬ ‫ﻓﻠﺌﻦ َ َ ِ‬
‫أﻗﻞ ﻣﻦ أن َ‬
 ‫‪٢٩٤‬‬

‫ِ‬ ‫ذﻛﺮ َأﺳﲈء ُ َ ِ ِ‬‫ِ‬

‫ﳜـﱪ ِ َ ْ َ ِ ْ‬
‫ﺑﺄﺳـﲈﺋﻬﻢ ‪َ -‬أو‬ ‫وﱂ ْ ُ ْ ِ ْ‬
‫اﳌﻨـﺎﻓﻘﲔ‪َ ،‬‬ ‫رﺳﻮل اﷲ ﷺ َﻋﻦ ْ ِ ْ َ‬
‫ﺳﻜﺖ َ ُ ُ‬ ‫ﻓﻘﺪ َ َ َ‬‫ََ‬
‫ﺣﺬ ْ َ َ‬
‫ﻳﻔﺔ)‪.(١‬‬ ‫ِ‬
‫ﺑﻌﻀﻬﺎ‪ِ -‬ﱠإﻻ ُ َ‬
‫َْ َ‬
‫ﻓﻼن ُ َ ِ ٌ‬
‫ﻣﻨﺎﻓﻖ؟!!‬ ‫وﻳﻘﻮل‪َ :‬ﻓﻼ ٌن ُ َ ِ ٌ‬
‫ﻣﻨﺎﻓﻖ‪َ ،‬و‪ٌ ُ :‬‬ ‫ﻋﲆ ِ ْ َ ِ‬
‫اﳌﻨﱪ‪ُ ُ َ َ ،‬‬ ‫ﻳﺼﻌﺪ َ َ‬ ‫وﻣﺘﻰ َ َ‬
‫ﻛﺎن ﷺ َ ْ َ ُ‬ ‫َ ََ‬
‫ﻟﻠﻤﺼﺎﻟﺢ َ َ ِ ِ‬
‫واﳌﻔﺎﺳﺪ‪.‬‬ ‫ﻣﻨﻪ ﷺ ِ ْ َ َ ِ ِ‬‫ً ِ‬ ‫ﻛﻞ َ ِ َ‬
‫ُّ‬
‫ﻣﺮاﻋﺎة ْ ُ‬
‫ذﻟﻚ ُ َ َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻋﺜﲈن )‪ (٢‬ﰲ ﺟﻴ ِ ِ‬ ‫وﻛﺎن َ َ َ ُ‬
‫اﻟﺼﺤﺎﺑﺔ‬
‫ﻛﺒُﺎر ﱠ َ َ‬ ‫ﻃﻌﻦ َ‬‫وﻣﺎ َ َ َ‬ ‫رﴈ اﷲُ َ ْ ُ‬
‫ﻋﻨﻪ‪َ َ ،-‬‬ ‫ﻋﲇ ‪َ َ -‬‬ ‫ﺶ َ ﱟ‬ ‫َْ‬ ‫ﻗﺘﻠﺔ ُ ْ َ‬ ‫َ َ َ‬
‫أﺣﺪ ِﻣـﻦ ) َ َ ِ‬
‫وﻣـﺎ َﻛـُﺎﻧﻮا‬ ‫ﻋﻘـﻼء( ﱠ ِ ِ َ‬
‫اﻟﺘـﺎﺑﻌﲔ! َ َ‬ ‫ُ‬ ‫ﻋﻨﻬﻢ‪َ ،-‬وﻻ َ َ ٌ‬ ‫رﴈ اﷲُ َ ْ ُ‬
‫ِ‬
‫ﻋﲇ ‪َ َ -‬‬
‫ِ‬ ‫َ ِ َ‬
‫اﻟﺒﺎﻗﲔ ﰲ َ ﱟ‬
‫ِ‬ ‫ﻳﺮﻛﻀﻮن ِ ﱠ ْ ِ ِ ِ‬
‫ﻫﺆﻻء َ َ َ‬
‫اﻟﻘﺘﻠﺔ!‬ ‫ﺑﻌﲇ! َ ْ َ ِ‬
‫واﻷﺣﻜﺎم َ َ‬
‫ﻋﲆ َ ُ‬ ‫ﺑﺎﻟﺘﺸﻬﲑ ِ َ ﱟ‬ ‫َْ ُ ُ َ‬
‫ِ ِ‬ ‫ِ‬ ‫إﻋﺬارا‪ِ ِ ً ْ ِ ،‬‬ ‫وﻛﺎن َ ِ َ ِ‬
‫ﺟﻴـﺸﻪ ‪َ -‬أو‬ ‫أﺧـﺮﺟﻬﻢ ﻣـﻦ َ ْ‬ ‫ﻟﻌﲇ؛ َ ﱠ ُ‬
‫ﻷﻧﻪ َﻟـْﻮ َ ْ َ َ ُ ْ‬ ‫ﻣﻨﻬﻢ ِ ْ َ ً َ َ‬
‫وإﻧﺼﺎﻓﺎ َ ّ‬ ‫ذﻟﻚ ْ ُ ْ‬ ‫َ َ َ‬
‫وﺳﻔﻚ ﱢ ِ‬ ‫ﻣﻔﺎﺳﺪ ِ ٌ ِ‬ ‫ِ‬ ‫ﻋﲆ َ ِ َ‬‫ﻟﱰﺗﺐ َ َ‬
‫وﻣﺎ‬
‫اﻟﺪﻣﺎء ‪َ َ -‬‬
‫َ‬ ‫اﳊﺮوب‪ُ ْ َ َ ،‬‬
‫ﻋﻈﻴﻤﺔ‪ ،‬ﻣْﻨَﻬﺎ‪ُ ُ ُ :‬‬ ‫ذﻟﻚ َ َ ُ َ َ‬ ‫ﻋﺎﻗﺒﻬﻢ‪ َ َ َ :-‬ﱠ َ‬
‫َ ََُ ْ‬
‫ِ‬ ‫ِ‬ ‫ذﻟﻚ ِﻣﻦ َ َ ِ‬ ‫ﻋﲆ َ ِ َ‬
‫وﻫﻦ اﻷُﱠﻣﺔ َ َ ْ َ‬
‫وﺿﻌﻔﻬﺎ‪...-‬‬ ‫ﻳﱰﺗﺐ َ َ‬
‫َََﱠ ُ‬
‫ِ‬ ‫اﳌﻔﺴﺪﺗﲔ ِ َ ْ ِ‬ ‫ﺑﺎب ْارﺗِ َ ِ‬
‫ﻜﺎب َأْدَﻧﻰ َ ْ َ َ َ ْ ِ‬ ‫ﻣﻨﻪ‪ِ -‬ﻣﻦ َ ِ‬ ‫ُ ِ‬
‫ﻟﺪﻓﻊ َ ْ َ ِ َ‬
‫أﻛﱪﳘﺎ‪.‬‬ ‫َﻓَﻬَﺬا َ َ‬
‫اﻟﻌﻤﻞ ‪ُ ْ -‬‬

‫اﻟﻨﻮوي ‪َ-‬و َﻏِْﲑِه‪(٣)-‬؟!‬ ‫ﻳﺒﻴﻨﺎ َ ِ َ َ‬

‫ﻋﻘﻴﺪة ﱠ َ ِ ﱢ‬ ‫اﻟﻘﻴﻢ َﳌ ِ َ‬
‫ﺎذا َﱂ ْ ُ َ ﱢ َ‬ ‫اﺑﻦ َ ﱢ ِ‬ ‫ﻫﺬا اﺑﻦ َ ِ َ ِ ِ‬
‫ﺗﻴﻤﻴﺔ َ ْ ُ ُ‬
‫وﺗﻠﻤﻴﺬه ْ ُ‬ ‫َو َ ْ ُ ْ ﱠ‬

‫ﺳـﲑ أﻋـﻼم اﻟﻨﱡـﺒﻼء«‬‫ِ‬ ‫)‪ُ (١‬‬

‫اﻧﻈﺮ »ﺻـﺤﻴﺢ اﻟﺒﺨـﺎري« )‪ ،(٣٥٣٢‬و)‪ ،(٤٣٨١‬و)‪ ،(٦٦٩٦‬و» َ‬
‫)‪ (٣٦٤/٢‬ﻟﻺﻣﺎم ﱠ َ ِ ّ‬
‫اﻟﺬﻫﺒﻲ‪.‬‬
‫ِ‬
‫ـﺴﻨﱠﺔ اﻟﻨ َ ِ ﱠ‬
‫ﱠﺒﻮﻳــﺔ« )‪،(٤٦٦-٣١٧/٤‬‬ ‫ـﺎوى« )‪َ ،(٤٧٧/٢٧‬و»ﻣﻨ َْﻬــﺎج اﻟـ ﱡ‬ ‫ﳎﻤــﻮع َ َ‬
‫اﻟﻔﺘـ َ‬ ‫)‪ُ ْ (٢‬‬
‫اﻧﻈــﺮ » َ ْ ُ‬
‫ِ‬
‫اﻟﻌﻮاﺻـﻢ‬
‫ﱢﻬﺎﻳـﺔ« )‪َ ،(٣١٣-١٨٩/٧‬و» َ َ‬ ‫َو)‪َ ،(٥١٧-٥١٥/٥‬و )‪َ ،(٢٩٦-٢٨٠ /٦‬و » ِ َ َ‬
‫اﻟﺒﺪاﻳﺔ َواﻟﻨ َ َ‬
‫َ ِ‬
‫واﻟﻘﻮاﺻﻢ« )ص‪.(١٧١-١٥٠‬‬
‫َ‬
‫)‪ُ (٣‬‬
‫اﻧﻈﺮ )اﳌﻘﺪﻣﺔ( )ص‪.(٢٤‬‬
‫‪٢٩٥‬‬

‫ِ‬ ‫ِ‬ ‫ﻳﺒﻴﻨـﻮا َ ِ َ َ‬ ‫وأﺋﻤﺔ ﱠ ْ ِ‬

‫َِ ﱠ ُ‬
‫اﻟﻘـﺴﻄﻼﲏ َ ْ َ ﱢ‬
‫واﻟﺒﻴﻬﻘـﻲ‬ ‫ﺣﺠـﺮ و َ ْ َ ﱠ ﱢ‬ ‫ﻋﻘﻴـﺪة ﱠ َ ِ ﱢ‬
‫اﻟﻨـﻮوي َوْاﺑـِﻦ َ َ ٍ‬ ‫اﻟﺪﻋﻮة َﱂ ْ ُ َ ﱢ ُ‬
‫َ‬
‫ِ‬
‫واﻟﺴﻴﻮﻃﻲ ‪َ-‬و َﻏِْﲑِﻫ ْﻢ‪-‬؟‬
‫ﱡ ُ ﱢ‬
‫ﻏــﺶ ِ ْ ِ ْ َ ِ‬
‫ﻟﻺﺳــﻼم‬ ‫ﺳــﻜﻮت ِ ﱞ‬
‫ُ ٍ‬ ‫ﺗــﴫﻳﺢ َ ِ َ ٌ‬
‫ﻧــﺼﻴﺤﺔ‪َ ،‬وﻻ ُ ﱠ‬
‫ﻛــﻞ ُ‬ ‫ﻛــﻞ َ ْ ِ ٍ‬ ‫ﺗﻈــﻦ َ ﱠ‬
‫أن ُ ﱠ‬ ‫َﻓــﻼ َ ُ ﱠ‬
‫ِِ‬
‫َ ُْ َ‬
‫واﳌﺴﻠﻤﲔ)‪.(١‬‬
‫وﻣﺘـﻰ َ ِ‬ ‫ﳚﺐ ‪َ-‬أو َ ُ ُ‬ ‫واﻟﻌﺎﻗﻞ ُ ْ ِ ُ ِ‬
‫اﻟﺒﺼﲑ ُ ْ ِ ُ‬ ‫َ ُِ‬
‫ﺐ‬‫ﳚـ ُ‬ ‫اﻟﻜـَﻼُم‪َ َ ،‬‬
‫ﳚـﻮز‪َ -‬‬ ‫ﻣﺘﻰ َ ِ ُ‬
‫ﻳﺪرك َ َ‬ ‫اﳌﻨﺼﻒ َ ُ‬
‫ﳚﻮز‪ -‬ﱡ ُ ُ‬
‫اﻟﺴﻜﻮت)‪.(٢‬‬ ‫‪َ-‬أو َ ُ ُ‬

‫ﻳﺮﺟـﻊ ِﰲ‬
‫أن َ ْ ِ َ‬
‫ﺳـﺒﻴﻼ‪ْ َ -‬‬ ‫اﺳـﺘﻄﺎع ِ َإﱃ َ ِ َ‬
‫ذﻟـﻚ َ ِ ً‬ ‫ﻃﺎﻟﺐ ِ ْ ٍ‬
‫ﻋﻠﻢ ‪َ -‬ﻣﺎ ْ َ َ َ‬ ‫ﻛﻞ َ ِ ِ‬‫ﻋﲆ ُ ﱢ‬ ‫َ َ ِ ُ‬
‫واﻟﻮاﺟﺐ َ َ‬
‫ِ‬ ‫ِ‬ ‫اﻷﻣﻮر ِ َإﱃ ِ ْ ِ ِ ِ ِ‬‫َﻛﺜٍِﲑ ِﻣﻦ ُ ُ ِ‬
‫ﺴﺘﻨﲑ ِ َ ِ ْ‬
‫ﺑﺂراﺋﻬﻢ)‪.(٣‬‬ ‫ﺴﺘﺸﲑﻫﻢ‪َ ،‬وَﻳ ْ َ َ‬
‫إﺧﻮاﻧﻪ‪ ،‬ﻟَﻴ ْ َ َ ُ ْ‬
‫َ‬

‫*****‬

‫ﺑﺎﳊﻖ‪َ -‬ﺻﺒﻴﺢ‪..‬‬‫ووﺟﻪ ‪ -‬ﱢ‬ ‫ﴏﻳﺢ‪ ،‬وﳖﺞ ِ‬

‫ﺻﺤﻴﺢ‪،‬‬ ‫ﺣﻖ َ ِ‬‫وﻫﺬا َ ﱞ‬
‫ٌ‬ ‫َ َْ ٌ َ‬ ‫)‪َ َ (١‬‬
‫ﺗﻌﺎﱃ‪ِ َ َ -‬‬ ‫ِ‬
‫اﻟﺜـﺎﻣﻦ‬
‫َ‬ ‫ُ‬
‫اﻷﺻـﻞ‬ ‫ﺑﺼﲑة ‪-‬وﻫﻮ‬
‫ﻋﲆ َ َ‬ ‫اﻟﺪﻋﻮة ِإﱃ اﷲ‪َ َ َ -‬‬
‫أﺻﻮل ﱠ ْ َ‬ ‫ﻣﻬﻢ ‪ِ -‬ﺟﺪا‪ْ -‬‬
‫ﻣﻦ ُ ُ‬ ‫أﺻﻞ ُ ِ ﱞ‬
‫وﻫﻮ َ ْ ٌ‬
‫َ ُ َ‬
‫َ ََ‬
‫ﻋﴩ‪ُ-‬ﻫﻨﺎ‪.-‬‬
‫ِ‬
‫ﺗﻐﺐ ﻋﻨﻪ‪ ،‬وﻻ ُ َ ﱢ ْ ُ‬
‫ﺗﻐﻴﺒﻪ ﻋﻨﻚ‪...‬‬ ‫َْ ُْ‬
‫ﻓﺎﻓﻬﻤﻪ‪ ،‬وﻻ َ ْ‬
‫اﻟﺘﺎﺳﻊ َ َ َ‬
‫ﻋﴩ‪.‬‬ ‫ُ‬
‫اﻷﺻﻞ ﱠ َ‬ ‫)‪ (٢‬وﻫﺬا ﻫﻮ‬
‫ﺗﻜﺎﻣﻼ؛ ﻻ ُ ً‬
‫ﺗﺂﻛﻼ!!‬ ‫ﻧﺤﺮص ﻋﻠﻴﻪ ‪ً -‬‬
‫دوﻣﺎ‪ً ُ -‬‬ ‫)‪ (٣‬وﻫﻮ ﻣﺎ َ ْ ِ ُ‬
‫اﳌﻬﻤـﺔ اﻟـﺼﺤﻴﺤﺔ ‪ُ -‬اﳌـﺴﺘﻔﺎدة ِﻣـﻦ‬ ‫ُ‬
‫اﻷﺻـﻞ اﻟﻌـﴩون‪ ،‬وﺑـﻪ َ ُ‬
‫ﲤـﺎم ﻫـﺬه اﻷﺻـﻮل ﱠ‬ ‫وﻫﺬا ﻫـﻮ‬
‫ﻫﺬه »اﻟﻨﱠﺼﻴﺤﺔ«‪.-‬‬
‫‪٢٩٧‬‬

‫‪ ‬‬
‫ء‬ ‫ﺲ ﻦ اﻹر‬
‫ُ‬
‫ﻓﺄﻗﻮل‪:‬‬
‫ﻣـﺼﻄﻠﺢ ) ِ ْ ِ‬
‫ﺟـﻨﺲ‬ ‫واﻟﺸﺒﺎب ِ َ َ ِ‬
‫ﺑﻌـﺪم َ ْ ِ‬
‫اﳋـﻮض ﰲ ُ ْ َ َ‬ ‫ﻃﻠﺒﺔ ِ ْ ِ‬
‫اﻟﻌﻠﻢ‪ َ ،‬ﱠ َ‬
‫ﻳﻨﺒﻐﻲ ُﻧﺼﺢ َ َ ِ‬
‫ْ ُ َ‬
‫‪ِ ْ -‬‬
‫َ َ‬
‫ﻓﻴﻪ َ ُ ِ‬ ‫ﳜﺾ ِ ِ‬
‫اﻟﺴﻠﻒ ‪-‬ﻓَﻴﲈ َ ْ َ ُ‬
‫أﻋﻠﻢ‪.-‬‬ ‫ﱠ‬ ‫أﻣﺮ َﱂ ْ َ ُ ْ‬ ‫اﻟﻌﻤﻞ()‪(١‬؛ َ ﱠ ُ‬
‫ﻷﻧﻪ َ ْ ٌ‬ ‫ََ ِ‬

‫اﻟﺴﻠﻒ؛ ِﻣﻦ َ ﱠ‬
‫أن‪:‬‬ ‫وآﻣﻦ ِِﺑﻪ ﱠ َ ُ‬ ‫اﻟﺘﺰام َﻣﺎ َ ﱠ َ ُ‬
‫ﻗﺮره َ َ َ‬
‫َ َ ِ‬
‫واﻷوﱃ‪ُ َ ْ :‬‬ ‫ْ‬
‫ﺐ ََ ِ ِ‬
‫واﳉﻮارح‪.‬‬ ‫اﻟﻘْﻠ ِ‬
‫وﻋﻤﻞ َ‬ ‫اﻟﻘﻠﺐ ﱢ ِ‬
‫واﻟﻠﺴﺎن‪ُ َ َ َ ،‬‬ ‫ﻗﻮل َ ْ ِ‬
‫وﻋﻤﻞ؛ َ ْ ُ‬
‫ﻗﻮل َ َ َ ٌ‬
‫اﻹﻳﲈن َ ْ ٌ‬
‫َ‬
‫َ‬

‫وﻟﺒﺎب ِ ْ َ‬
‫ﳏﻨﺔ!‬ ‫ﻷﻧﻪ ﺑﺎب ِ ْ َ ٍ‬
‫ﻓﺘﻨﺔ‪ُ ُ َ ،‬‬ ‫ذﻟﻚ ِإﻻﱠ َ ﱠ ُ َ ُ‬ ‫وﻣﺎ َ ِ َ‬
‫)‪َ َ (١‬‬
‫ِ‬ ‫ﻋﲆ َ ِ ٍ‬
‫ﺗﻌﺮﻳﻒ َ ِ ٍ‬
‫واﺿﺢ َ َﻟﻪ! َ َ ْ َ‬ ‫اﻟﻘﺎﺋﻠﲔ ِ ِﺑﻪ ‪ِ ُ -‬‬‫اﺗﻔﺎق َ ِ ِ‬‫ﻋﺪم ﱢ َ ِ‬
‫ْﻜﺮون؟!‬‫ﻓﻜﻴﻒ ُاﳌﻨ ُ‬ ‫أﻧﻔﺴﻬﻢ!‪ْ َ َ -‬‬ ‫َﻣ َﻊ َ َ ِ‬
‫وﻣــ َ ﱢ ِ‬ ‫ﺷﺘﺎن َ ْﺑﻴـ َﻦ ُ َ ٍ‬ ‫ﺮت ُ َ ﱢ ً‬ ‫ﻣﴩﻗﺔ ِ‬
‫ﻐـﺮب!‬ ‫ﻣﴩق َ ُ‬‫ﱢ‬ ‫ﻣﻐﺮﺑﺎ َ ﱠ َ‬ ‫وﺳـ ْ َ‬ ‫ﺳﺎرت ُ َ ﱢ َ ً َ‬‫َ َ ْ‬
‫ﻃﺒﻘـﺎﲥﻢ ا ِ‬
‫ﻟﻌﻠﻤﻴـﺔ!‪ -‬ﰲ ﻫـﺬا‬ ‫ِ‬ ‫ﻋﺪدا ِﻣﻦ ) ُأوﻟﺌﻚ( ‪-‬ﻻ ﺑـﺄس ﺑـﻪ ‪-‬ﻋـﲆ اﺧـﺘﻼف‬ ‫ً‬ ‫ﻧﺎﻗﺸﺖ‬
‫ُ‬ ‫وﻟﻘﺪ‬
‫ﱠ‬
‫اﳌﺼﻄﻠﺢ)!(؛ ﻓﻠﻢ َأر )أﻛﺜﺮﻫﻢ!( إﻻ ﻛﲈ ﻗﻴﻞ‪:‬‬
‫ﻋﻤﺮا!‬ ‫زﻳﺪا‪ُ ُ ،‬‬
‫وﻳﻨﻘﻠﻬﺎ َ ْ ً‬ ‫ُ‬
‫وﳛﻔﻈﻬﺎ ً‬ ‫ﻓﻴﺴﻤﻌﻬﺎ َ ً‬
‫ﺑﻜﺮا‬ ‫ُ‬ ‫ﺳﻌﺪ؛‬ ‫ُ‬
‫أﻗﻮل ﻟﻪ‪ٌ :‬‬
‫ﺷﻴﺦ اﻹﺳﻼم ﰲ »ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪:(١١٤/١٢‬‬ ‫ﻋﻨﺪﻫﻢ‪َ -‬ﻣﺎ ذﻛﺮه ُ‬ ‫وﻟﻌﻞ ﻣﻨﺸﺄ ﻫﺬا َ ْ‬
‫اﳋﻠﻂ ‪ُ َ -‬‬ ‫ﱠ‬
‫ٍ‬ ‫ٌ‬ ‫ً ِ‬
‫ُ َْ‬
‫اﻟـﺮﺟﻠﲔ ﻳﺘﺨﺎﺻـﲈن‪،‬‬ ‫ﲡـﺪ‬ ‫وﻣﻌﺎن ُ ْ َ َ َ ٌ‬
‫ﻣﺸﺘﺒﻬﺔ‪ ،‬ﺣﺘﻰ َ‬ ‫ٌ‬
‫ﳎﻤﻠﺔ‪،‬‬ ‫أﻟﻔﺎظ‬ ‫ﺳﺒﺒﻪ‬
‫ﻛﺜﲑا ﻣﻦ ﻧﺰاع اﻟﻨﺎس ُ‬ ‫»إن‬
‫أن‬ ‫ً‬
‫ﻓﻀﻼ ﻋﻦ ْ‬ ‫ﻳﺘﺼﻮره؛‬ ‫ﻛﻞ ﻣﻨﻬﲈ ﻋﻦ ﻣﻌﻨﻰ ﻣﺎ ﻗﺎﻟﻪ؟ ﱂ‬ ‫ٍ‬
‫أﻟﻔﺎظ وﻧﻔﻴﻬﺎ! وﻟﻮ ُﺳﺌﻞ ﱞ‬ ‫وﻳﺘﻌﺎدﻳﺎن ﻋﲆ إﻃﻼق‬
‫ﱠ‬
‫ﻳﻌﺮف َ‬
‫دﻟﻴﻠﻪ!«‪.‬‬ ‫َ‬
 ‫‪٢٩٨‬‬

‫وﻳﻨﻘﺺ َ ِ ِ‬ ‫ﻳﺰﻳﺪ ِ ﱠ َ ِ‬
‫وﻳﻨﻘﺺ؛ َ ِ ُ‬ ‫أﻧﻪ َ ِ ُ‬
‫ﺑﺎﳌﻌﺼﻴﺔ‪.‬‬
‫ْ َ‬ ‫ﺑﺎﻟﻄﺎﻋﺔ‪ُ ُ ْ َ َ ،‬‬ ‫ﻳﺰﻳﺪ َ َ ْ ُ ُ‬ ‫وﱠُ‬
‫اﻟﻨﺎر َﻣﻦ َ َ‬
‫ﻗـﺎل‪:‬‬ ‫ﳜُﺮج ِﻣﻦ ﱠ‬ ‫أﻧﻪ‪ْ َ » :‬‬
‫ﻋﲆ ﱠ ُ‬ ‫ﺗﺪل َ َ‬ ‫اﻟﺸﻔﺎﻋﺔ)‪(١‬؛ ﱠاﻟﺘِﻲ َ ُ ﱡ‬
‫ﺑﺄﺣﺎدﻳﺚ ﱠ َ َ ِ‬
‫اﻹﻳﲈُن ِ َ ِ ِ‬
‫َ‬ ‫ﺛﻢ‪َ ِ :‬‬ ‫ُﱠ‬
‫ﻣﺜﻘﺎل َ ٍ ِ‬
‫أدﻧﻰ َ ْ َ ِ ِ‬ ‫ذرة ِﻣﻦ ِ ٍ‬
‫إﻳﲈن‪َ ،‬أو َ ْ َ‬ ‫ﻣﺜﻘﺎل َ ٍ‬ ‫ﻻ ِ َإﻟﻪ ِﱠإﻻ اﷲ‪ ،‬وِﰲ َ ْ ِ ِ ِ‬
‫ذرة ﻣﻦ ِ َ‬
‫إﻳﲈن«‪.‬‬ ‫أدﻧﻰ ْ َ ﱠ‬ ‫َ‬ ‫ﻗﻠﺒﻪ ْ َ ُ ﱠ‬ ‫َ‬ ‫َ‬
‫ﻫﻮ‪ُ َ ِ ْ َ :‬‬ ‫اﳌﺮﺟﺌﺔ ‪-‬ﰲ ِ ِ‬ ‫ﻏﻼة ُ ِ َ ِ‬ ‫ِ‬
‫اﳌﻌﺮﻓﺔ)‪.(٢‬‬ ‫اﻹَﻳﲈن‪َ ُ -‬‬ ‫ﻣﺬﻫﺐ ُ َ ْ‬ ‫‪ُ َ ْ َ -‬‬
‫اﻟﺘﺼﺪُﻳﻖ‪َ-‬وِﻣﻨُْﻬﻢ َ َ ِ َ ُ‬
‫اﻷﺷﺎﻋﺮة‪.-‬‬ ‫اﻹﻳﲈَن ﻫﻮ ﱠ ِ‬
‫أن ِ َ ُ َ ْ‬ ‫ﺑﻌﻀﻬ ْﻢ‪ َ :‬ﱠ‬ ‫َِْ‬
‫وﻋﻨﺪ َ ْ ِ ِ‬
‫وإﻗﺮار ِ ﱢ ِ‬ ‫اﻹَﻳﲈُن َ ْ ِ ٌ‬ ‫ﻣﺮﺟﺌﺔ ُ َ ِ‬ ‫وﻋﻨﺪ ِ َ ِ‬ ‫ِ‬
‫ﺑﺎﻟﻠﺴﺎن‪.‬‬
‫َ‬ ‫ﺑﺎﻟﻘﻠﺐ‪ٌ َ ْ ِ َ ،‬‬‫ﺗﺼﺪﻳﻖ ِ َ ْ ِ‬ ‫اﻟﻔﻘﻬﺎء‪ِ :‬‬ ‫َ‬ ‫َْ ُْ‬
‫ﻳـﲈ َن‬ ‫اﻹَﻳﲈن! َ َ ﱠ‬
‫وأن ِ‬
‫اﻹ َ‬ ‫ﻟﻴﺲ ِﻣﻦ ِ‬ ‫اﻟﻌﻤﻞ َ ْ َ‬
‫أن َ َ َ‬ ‫اﳌﺒﺘﺪﻋﺔ‪ َ -‬ﱠ‬ ‫ِ‬ ‫ﻫﺬه َ َ ِ‬
‫اﻷﺻﻨﺎف ‪َ َ ْ ُ -‬‬ ‫ْ‬
‫ﻛﻞ ِ ِ‬ ‫َِْ‬
‫وﻋﻨﺪ ُ ﱢ َ‬
‫ﻳﻨﻘﺺ)‪!(٣‬‬ ‫ﻻَِ ُ‬
‫ﻳﺰﻳﺪ َوﻻ َ ْ ُ ُ‬

‫ﻳـﲈِن! َأو‪:‬‬ ‫ِ‬ ‫ﻳﻘﻮل ﰲ َ ِ ِ‬

‫ﺗﺎرك ) ِ ْ ِ‬
‫ﻧـﺎﻗﺺ ِ‬
‫اﻹ َ‬ ‫إﻧـﻪ َ ُ‬ ‫اﻟﻌﻤﻞ(‪ ِ :‬ﱠ ُ‬
‫ﺟﻨﺲ َ َ ِ‬ ‫ﺎك َ َ ٌ‬
‫أﺣﺪ َ ُ ُ‬ ‫ﻛﺎن ُﻫﻨَ َ‬ ‫ََِ‬
‫ﻓﺈذا َ َ‬
‫واﻓﻖ ُ ْ ِ َ َ‬
‫ﻋﻨﻪ‪ :‬إِﱠُﻧﻪ َﻗﺪ َ َ َ‬ ‫ِ‬ ‫ﻧﺎﻗﺺ ِ ِ‬ ‫ﻣﺮﺗﻜﺐ َ ِ ِ ِ‬ ‫ِ‬
‫اﳌﺮﺟﺌﺔ!!‬ ‫ﻳﻘﺎل َ ْ ُ‬ ‫ﻳﺼﺢ َ ْ‬
‫أن ُ َ َ‬ ‫اﻹَﻳﲈن! َ ِ ﱠ ُ‬
‫ﻓﺈﻧﻪ ﻻ َ ﱡ‬ ‫اﻟﻜﺒﲑة َ ُ‬‫َ‬ ‫َُْ ُ‬
‫اﻹﻳﲈ ِن وﻻ ِ ُ ْ ِ ِ‬
‫ﺑﻨﻘﺼﺎﻧﻪ ‪ً ْ َ -‬‬ ‫ﻳﻘﻮﻟﻮن ﻻ ِ ِ ِ‬ ‫ﻷن ُ ْ ِ َ َ‬
‫َﱠ‬
‫أﺻﻼ‪!-‬‬ ‫َ‬ ‫ﺑﺰﻳﺎدة ِ َ َ‬
‫َ َ‬ ‫اﳌﺮﺟﺌﺔ ﻻ َ ُ ُ َ‬

‫اﻹَﻳﲈِن!‬ ‫اﻟﻜﺒﺎﺋﺮ ‪ِ-‬ﻋﻨَْﺪُﻫ ْﻢ‪ُ ِ َ -‬‬

‫ﻛﺎﻣﻞ ِ‬ ‫ﻣﺮﺗﻜﺐ َ َ ِ ِ‬
‫ِ‬
‫َْﺑﻞ ُ ْ َ ُ‬
‫ﺟﱪﻳﻞ ُ َ ٍ‬ ‫ِ‬ ‫اﻟﻨﺎس ِ ْ ُ‬
‫إﻳﲈن ْ ِ َ َ ﱠ‬
‫وﳏﻤﺪ ﷺ !‬ ‫ﻣﺜﻞ ِ َ‬ ‫إﻳﲈن َ ْ َ ِ‬
‫أﻓﺴﻖ ﱠ ِ‬ ‫َْﺑﻞ ‪-‬ﻋﻨﺪﻫﻢ‪ُ َ ِ -‬‬

‫ﻣﻘﺒـﻞ ﺑـﻦ َ ِ‬ ‫ﱠ ِ‬
‫اﻟﻌﻼﻣـﺔ ُ ْ ِ‬ ‫ِ‬ ‫ﳎﻤﻮﻋﺔ‪ِ -‬ﰲ ِ َ‬
‫ﻛﺘﺎب » ﱠ َ َ‬ ‫اﻧﻈﺮﻫﺎ ‪ً َ ُ ْ َ -‬‬
‫ﻫـﺎدي‬ ‫اﻟـﺸﻔﺎﻋﺔ« )ص‪ (١٣٠‬ﱠ ْ‬
‫ﻟﻠـﺸﻴﺦ‬ ‫)‪َ ْ ُ ْ (١‬‬
‫رﲪﻪ اﷲ‪.-‬‬ ‫ِ‬ ‫ِِ‬
‫اﻟﻮادﻋﻲ ‪ُ َ َ -‬‬
‫َ‬
‫ً‬
‫ﻣﻬﻤﺔ ﺣﻮل )اﳌﻌﺮﻓﺔ( ‪-‬ﻫﺬه‪ -‬ﰲ »ﻓﺘﺢ اﻟﺒﺎري« )‪ (٩-٨/١‬ﻻﺑﻦ رﺟﺐ اﳊﻨﺒﲇ‪.‬‬ ‫ﻓﺎﺋﺪة‬
‫اﻧﻈﺮ ً‬ ‫)‪ُ (٢‬‬
‫ﻧﱪأ إﱃ اﷲ ‪-‬ﺗﻌﺎﱃ‪ِ -‬ﻣﻦ ﻫﺬه اﻷﺻﻨﺎف ‪-‬واﻷوﺻﺎف!‪...-‬‬ ‫)‪ُ (٣‬‬
‫‪٢٩٩‬‬

‫ﻃﻼب ِ ْ ِ‬
‫اﻟﻌﻠﻢ)‪.(١‬‬ ‫اﺿ ٌﺢ ِ ْ َ‬
‫ﻋﻨﺪ ُ ﱠ ِ‬ ‫ﻫﺬا َأﻣﺮ و ِ‬
‫َو َ ْ ٌ َ‬

‫َ ِِ‬
‫وﺟﺎزﺗﻪ‪َ -‬ﻛﺎف ﺷﺎف‪...‬‬ ‫)‪َ (١‬ﻫﺬا ﱠ ْ ِ‬
‫اﻟﺘﻘﺮﻳﺮ ‪َ َ -‬‬
‫ﻋﲆ َ َ‬
‫اﻹﻧَﺼﺎف‪..‬‬ ‫َِْ ِ‬
‫ﻷﻫﻞ ِ ْ‬
‫واﻟـﺮد ﻋـﲆ اﳌﺮﺟﺌـﺔ«‬
‫ّ‬ ‫وﰲ ﻛﺘﺎﰊ »اﻟﺘﻌﺮﻳﻒ واﻟﺘﻨﺒﺌﺔ ﺑﺘﺄﺻﻴﻼت اﻹﻣﺎم اﻷﻟﺒﺎﲏ ﰲ ﻣﺴﺎﺋﻞ اﻹﻳـﲈن‬
‫َ ٌ‬
‫ﺑﻴﺎن واف‪...‬‬
‫ِ‬
‫ﻧﺮاﻫﻢ ِﰲ َ َ‬
‫ﻣﺪاﺋﻦ‪َ ،‬وﻻَ َ َﻓﻴﺎف!‬ ‫ﻟﻜﻦ؛ َ ْ َ‬
‫أﻳﻦ ُﻫﻢ؟! ﻻَ ُ‬ ‫َ ْ‬
‫)* ‪ ،( - , +‬وﻫﻮ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ِ ْ َ -‬‬
‫ﺣﺴﺒﻲ‪...‬‬
‫أﻛﺜـﺮ ِﻣـﻦ‬ ‫اﻟﻜﻔـﺮ(‪ ،‬و) ﱠ ْ ِ‬
‫اﻟﺘﻜﻔـﲑ(‪َ -‬‬ ‫َ‬ ‫اﻹﻳﲈن(‪َ ،‬و) ُ ْ‬ ‫ِ‬
‫ﻣﺴﺎﺋﻞ ) ِ َ‬
‫اﻟﺒﺎب ‪-‬وﻣﺎ ﱠ ِ ُ ِ ِ‬
‫ﻳﺘﺼﻞ ِﺑﻪ ْ‬
‫ﻣﻦ َ َ‬ ‫ﻫﺬا َ ِ َ َ َ‬ ‫ﻛﺘﺒﺖ ِﰲ َ َ‬‫ََْ ُ‬
‫دون ُ َ َ َ‬
‫ﻣﺒﺎﻟﻐﺎت!‪.-‬‬ ‫اﻟﺼﻔﺤﺎت ‪َ ُ -‬‬ ‫ﻣﺌﺎت ﱠ َ‬‫ﻏﲑ اﳌﻘﺎﻻت!‪ -‬ﰲ ِ َ ِ‬ ‫ﻋﴩة ﻛﺘﺐ ‪ِ -‬‬
‫ﻣﻨﻬﺠﻲ؛ ِﻣﻦ‪:‬‬
‫ﻓﻴﻬﺎ َ ْ َ ِ‬‫ِ‬
‫وﺑﻴﻨ ُْﺖ َ‬ ‫ﻓﻴﻬﺎ َ ِ َ ِ‬
‫ﻋﻘﻴﺪﰐ‪ َ َ ،‬ﱠ‬ ‫وﴍﺣﺖ َ‬
‫ُ ِ‬
‫َ ََ ْ‬
‫وﻋﻤﻞ‪ ،‬واﻋﺘﻘﺎد(‪.‬‬ ‫ٌ‬ ‫اﻹﻳﲈن ) ٌ‬
‫ﻗﻮل‪،‬‬ ‫َ‬ ‫أن‬
‫‪ -‬ﱠ‬
‫وﻳﻨﻘﺺ ﺑﺎﳌﻌﺼﻴﺔ(‪.‬‬ ‫ِ‬
‫ﺑﺎﻟﻄﺎﻋﺔ‪،‬‬ ‫وأﻧﻪ )ﻳﺰﻳ ُﺪ‬ ‫‪ -‬ﱠ‬
‫ُ‬
‫ﻳﻘﻊ ﰲ )اﻟﻘﻮل‪ ،‬واﻟﻌﻤﻞ‪ ،‬واﻻﻋﺘﻘﺎد(‪.‬‬ ‫أﻳﻀﺎ‪ُ -‬‬ ‫اﻟﻜﻔﺮ ‪ً -‬‬ ‫وأن ُ ْ َ‬ ‫‪ -‬ﱠ‬
‫واﳉﺤﻮد‪ ،‬واﻻﺳﺘﺤﻼل‪ ،‬واﻟﻨﻔﺎق‪.(...‬‬ ‫‪ -‬ﱠ‬
‫وأﻧﻪ ‪-‬أي‪ :‬اﻟﻜﻔﺮ‪ -‬أﻧﻮاع؛ ﻓﻤﻨﻪ‪) :‬اﻹﺑﺎء‪ ،‬واﻹﻋﺮاض‪ُ ،‬‬
‫ﳏﺼﻮرا ﺑﺎﳉﺤﻮد وﻻ اﻻﺳﺘﺤﻼل‪...‬‬ ‫ً‬ ‫‪ -‬ﱠُ‬
‫وأﻧﻪ ﻟﻴﺲ‬
‫وأﻧﻪ )أﺻﻐﺮ(‪ ،‬و)أﻛﱪ(‪...‬‬ ‫‪ -‬ﱠُ‬
‫ُ‬
‫أﻛﻮن ﻗﺪ‪:‬‬ ‫ﺑﻌﺪ‪-‬‬
‫وﻣﻦ ُ‬ ‫ﻗﺒﻞ ِ‬ ‫وﺑﺬا ‪ِ -‬ﻣﻦ ُ‬
‫‪ِ َ ...‬‬
‫اﳌﺮﺟﺌﺔ َ ِ َ ُ‬
‫ﻋﲆ ُ ِ َ ِ‬
‫ﺑﺎﻃﻠﻬﻢ‪..‬‬ ‫ﻧﻘﻀﺖ َ َ ْ‬
‫‪ُ ْ ََ-‬‬
‫اﳋﻮارج َ َ َ‬
‫وﺿﻼﻟـُﻬﻢ‪...‬‬ ‫وﻧﺎﻗﻀﺖ َ َ ِ َ‬ ‫‪ُ ْ َ ََ -‬‬
‫اﳊﻤﺪ‪.-‬‬
‫ُ‬ ‫وﺑﻼ َﳉﺞ‪ -‬وﷲ‬ ‫اﳊﺠﺞ‪ِ َ ،‬‬ ‫ﺑﺄﻗﻮى ُ َ‬ ‫اﻟﺴﻨ َﱠﺔ ﱠ ِ ﱠ َ‬
‫اﻟﺴﻨﻴﺔ ‪َ ْ َ ِ -‬‬ ‫وﻧﴫت ﱡ‬
‫ََ َ ْ ُ‬
‫ﻣﺮﺟـﺊ!‬
‫ﻳﻘﻮﻟـﻮن‪ْ ُ :‬‬ ‫ﻃـﺎرت!( ‪ِ ِ َ -‬‬
‫ﺳـﺎﺋﺮﻳﻦ‪َ ُ ُ َ -‬‬ ‫وﻟـﻮ َ َ‬
‫ﻋﻨـﺰة َ َ‬
‫ﻣـﺬﻫﺐ ) َ ْ َ‬‫ﻋـﲆ َ ْ َ‬
‫ﺳﺎدرﻳﻦ!!‪َ َ -‬‬ ‫زال َ ْأﻗﻮام ‪ِ -‬‬
‫ٌ‬ ‫َوﻻَ َ َ‬
‫وﻗﺖ ِ‬ ‫ٍ‬ ‫ﻣﺮﺟﺊ!! ‪ ُ -‬ﱠ‬
‫وﺣﲔ‪!-‬‬ ‫ﻛﻞ َ ْ َ‬ ‫ُْ‬
‫اﻟﺴﲈء!!!‬ ‫ِ‬
‫ﻣﺎء ﱠ َ‬‫ﻋﻨﺪﻫﻢ!‪ -‬وﻻ َ ُ‬ ‫ﻋﻨﺎ ‪ُ َ ْ -‬‬ ‫ﻳﻤﺤﻮﻫﺎ َ ﱠ‬ ‫ﻻَْ ُ‬
‫‪. (É È ÇÅ Ä Ã Â Á) ...‬‬
‫واﻫﺮب(!!!‬
‫اﴐب ْ ُ‬
‫ْ‬ ‫ﻏﲑ اﳉﺎﺋﺰة‪-‬؛ ِﻣﻦ ﺑﺎب )‬
‫اﻟﺘﻬﻢ اﳉﺎﻫﺰة ‪ُ -‬‬
‫ﻟﻜﻨﱠﻬﺎ ﱡ َ ُ‬
‫‪٣٠١‬‬

‫‪ ‬‬
‫ن‬ ‫أد ﯽ ﺪ ﻟﻺ‬

‫اﻟﺘﻮِﺣ ِ‬ ‫ﻴﺤِﻪ« ‪-‬ﰲ ﻛَِﺘ ِ‬ ‫اﻟﺒﺨﺎري ﰲ »ﺻ ِﺤ ِ‬

‫ﻴـﺪ( )‪َ ،-(٧٠٧١‬ﻋـﻦ َ َ ٍ‬
‫أﻧـﺲ‬ ‫ﺎب ) ﱠ ْ‬ ‫َ‬ ‫روى ُ َ ِ ﱡ‬ ‫َ َ‬
‫رﺳﻮل اﷲ ﷺ َ ُ ُ‬
‫ﻳﻘﻮل‪:‬‬ ‫ﻗﺎل‪ُ ْ ِ َ :‬‬
‫ﺳﻤﻌﺖ َ ُ َ‬ ‫ﻋﻨﻪ‪َ َ ،-‬‬
‫رﴈ اﷲُ َ ْ ُ‬ ‫‪َ َ-‬‬
‫ِ‬

‫ﻛـﺎن ﰲ َﻗْﻠِﺒـِﻪ‬ ‫ﻓﻘﻠﺖ‪ :‬ﻳﺎ َر ﱢب َأْد ِﺧـِﻞ َ ﱠ َ‬

‫اﳉﻨـﺔ َﻣـﻦ َ َ‬ ‫ﺖ‪ُ ْ ُ َ ،‬‬ ‫ﻛﺎن ﻳﻮم ِ ِ‬
‫»إَِذا َ َ َ ْ ُ َ َ‬
‫اﻟﻘﻴﺎﻣﺔ ُﺷﱢﻔْﻌ ُ‬
‫ِ َ‬ ‫أﻗﻮل‪َ :‬أْد ِﺧِﻞ َ ﱠ َ‬
‫ﺛﻢ َ ُ ُ‬
‫ﻛﺎن ﰲ َﻗْﻠﺒِﻪ أْدَﻧﻰ َ ْ‬
‫ﳾء«‪.‬‬ ‫اﳉﻨﺔ َﻣﻦ َ َ‬ ‫ﻮن‪ ُ ،‬ﱠ‬‫َﺧْﺮَدَﻟ ٌﺔ‪َ ،‬ﻓَﻴْﺪ ُﺧُﻠ َ‬
‫ِ‬ ‫أﻧﻈﺮ َِإﱃ َ َ ِ ِ‬
‫رﺳﻮل اﷲ ﷺ‪.‬‬
‫أﺻﺎﺑﻊ َ ُ‬ ‫أﻧﺲ‪َ :‬ﻛَﺄ ﱢﲏ َ ْ ُ ُ‬
‫ﻓﻘﺎل َ َ ٌ‬
‫ََ َ‬

‫رب ُأﱠﻣِﺘـﻲ ُأﱠﻣِﺘـﻲ!‬ ‫اﻟﺒﺨﺎري« )‪ُ ُ َ َ » :-(٧٠٧٢‬‬

‫ﻓﺄﻗﻮل‪ :‬ﻳﺎ َ ﱢ‬ ‫أﺧﺮى ‪-‬ﰲ » ُ َ ِ ﱢ‬
‫وِﰲ ِ ٍ‬
‫رواﻳﺔ ُ ْ َ‬
‫َ َ‬ ‫َ‬
‫ﺎل َﺣﱠﺒِﺔ َﺧـْﺮَد ٍل ِﻣـﻦ ِ ٍ‬
‫إﻳـﲈن‪،‬‬ ‫ﻛﺎن ﰲ َﻗْﻠﺒِِﻪ َأْدَﻧﻰ َأْدَﻧﻰ ِﻣ ْﺜَﻘ ِ‬
‫ﻓﻴﻘﻮل‪ْ :‬اﻧ َﻄﻠِْﻖ‪َ ،‬ﻓ َﺄ ْﺧِﺮ ْج َﻣْﻦ َ َ‬
‫ََُ ُ‬
‫َ‬
‫اﻟﻨﺎر‪َ ،‬ﻓ َﺄْﻧ َﻄﻠُِﻖ‪َ ،‬ﻓ َﺄْﻓَﻌُﻞ«‪.‬‬
‫َﻓ ُﺄ ْﺧِﺮُﺟُﻪ ِﻣﻦ ﱠ ِ‬

‫ﺷﺎﻓﻴﺎ ِ ً‬
‫ﻛﺎﻓﻴﺎ)‪.(١‬‬ ‫ﻴﺎﻧﺎ َ ِ ً‬ ‫ﺣﺪ ْ ِ ِ‬
‫ﺑﲔ َأْدَﻧﻰ َ ﱢ َ‬
‫اﻹﻳﲈن َﺑ َ ً‬ ‫رﺳﻮل اﷲ ﷺ َﻗﺪ َ ﱠ َ‬ ‫ََْ َ‬
‫ﻓﺄﻧﺖ َ َﺗﺮى َ ﱠ‬
‫أن َ ُ َ‬

‫ﻗﻮي ِﰲ َ ِ ِ‬ ‫اﻟﺰﻫﺮاﲏ ‪َ َ -‬ﻧﻔﻊ اﷲُ ِ ِﺑﻪ‪ِ ِ -‬‬

‫ﺻﺎﻟﺢ ﱠ ْ َ ِ‬ ‫أﲪﺪ ﺑﻦ ِ‬ ‫)‪ِ َ ِ َ (١‬‬
‫ﻫﺬه َ ْ َ َ‬
‫اﳌﺴﺄﻟﺔ؛‬ ‫ﻛﺘﺎب َ ِ ﱞ‬
‫ٌ‬ ‫َ‬ ‫َ‬ ‫اﻟﺸﻴﺦ َ ْ َ‬ ‫ﻛﺘﻮر ﱠ ْ‬‫اﻟﺪ ْ ُ‬
‫وﻟﻸخ ﱡ‬
‫ﺗﺮك اﻟﻌﻤﻞ ﱠ ِ‬
‫اﻟﻈﺎﻫﺮ‪ِ ُ ُ َ َ َ ،‬‬
‫ﻣﻄﺒﻮع‪.-‬‬ ‫وأﺛﺮه ﰲ ِ َ‬
‫اﻹﻳﲈن« ‪ُ ْ َ -‬‬ ‫ْﻮاﻧﻪ‪َ َ ُ ْ َ » :‬‬
‫ُﻋﻨ ُ ُ‬
‫ﺗﻴﻤﻴﺔ ِﰲ َ ِ ِ‬
‫اﻹﺳﻼم ِ ِ‬ ‫ﻛﻼﻣﺎ َ ِ ً ِ‬ ‫ِ‬ ‫ﺑﺎب َ ِ َ‬ ‫ِ‬
‫ﻧﻘﻠـﻪ=‬ ‫ﻫﺬه َ ْ َ َ‬
‫اﳌـﺴﺄﻟﺔ ‪ُ َ َ َ -‬‬ ‫اﺑﻦ َ ْ ﱠ‬‫ﻟﺸﻴ ِﺦ ِ ْ َ ِ ْ‬‫ﻋﺰﻳﺰا َ ْ‬ ‫اﻟﻨﺎدرة‪ُ ُ ْ َ -‬‬
‫أﻧﻘﻞ َ ً‬ ‫اﻟﻔﺎﺋﺪة ‪ -‬ﱠ َ‬ ‫وﻣﻦ َ ِ‬
‫َ ْ‬
 ‫‪٣٠٢‬‬
‫‪..............................................................................‬‬
‫ِ‬ ‫ِ‬ ‫ﺑﻜﺮ ِ ِ‬ ‫اﻹﻣﺎم َ ِأﰊ َ ْ‬ ‫ﻫﺬا‪) -‬ص‪َ (٥٤-٥٣‬ﻋﻦ ِ َ ِ‬ ‫اﻟﺰﻫﺮاﲏ ِﰲ ِ َ ِ ِ‬ ‫ِ‬
‫اﻟـﺼﺎﻣﺖ ‪-‬وﻫـﻮ ْ‬
‫ﻣـﻦ‬ ‫اﳌﺤﺐ ﱠ‬ ‫اﺑﻦ ُ ّ‬ ‫ﻛﺘﺎﺑﻪ ‪َ َ -‬‬ ‫اﻷخ ﱠ ْ َ ﱡ‬ ‫= ُ‬
‫ﻛﺘﺎﺑﻪ » ِ ْإﺛﺒﺎت َ ِ‬ ‫ِ‬ ‫اﻹﺳﻼم ِ ِ‬ ‫َﺧﻮاص َ َ ِ‬
‫ﳐﻄﻮط‪-‬؛ ﻗﺎل‪:‬‬ ‫ٌ‬ ‫اﻟﺼﻔﺎت« ‪-‬وﻫﻮ‬ ‫أﺣﺎدﻳﺚ ﱢ َ‬ ‫َ‬ ‫ﺗﻴﻤﻴﺔ‪ِ -‬ﰲ َ ِ َ‬ ‫اﺑﻦ َ ْ ﱠ‬ ‫ﺷﻴﺦ ِ ْ َ ِ ْ‬ ‫ﺗﻼﻣﻴﺬ َ ْ ِ‬ ‫ﱢ‬
‫ﻣﻦ ﱠ ِ‬ ‫ﻓﻴﻘﺒﺾ َ َ ً ِ‬ ‫ِِ‬ ‫ﺷﻔﻌﺖ َ َ ِ َ‬ ‫»َ ِ ُ‬
‫اﻟﻨﺎر‬ ‫ﻗﺒﻀﺔ َ‬ ‫اﻟﺮاﲪﲔ‪ْ ُ ِ ْ َ َ ،‬‬ ‫أرﺣﻢ ﱠ‬ ‫ﻳﺒﻖ ِإﻻﱠ َ ْ َ ُ‬ ‫وﱂ ْ َ ْ َ‬ ‫اﻟﻨﺒﻴﻮن‪َ َ ،‬‬‫وﺷﻔﻊ ﱠ ِ ﱡ َ‬ ‫اﳌﻼﺋﻜﺔ‪َ َ َ َ ،‬‬ ‫ﺣﺪﻳﺚ‪َ َ » :‬‬
‫ﻟﻴﺨﺮج ِ ْ َ‬
‫ِ‬
‫ﻣﺘﻔﻖ ﻋﻠﻴﻪ[‪.‬‬ ‫ﲪ ًﲈ« ] ُ ﱠ َ ٌ‬ ‫ﻋﺎدوا ُ َ‬ ‫ﻗﺪ َ ُ‬ ‫ﻗﻂ‪ْ َ -‬‬ ‫ﺧﲑا ‪ َ -‬ﱡ‬ ‫ﻳﻌﻤﻠﻮا َ ْ ً‬ ‫ﻗﻮﻣﺎ َﱂ ْ َ ْ َ ُ‬ ‫ﻣﻨﻬﺎ َ ْ ً‬ ‫ُ ْ ِ َ‬
‫ِ‬ ‫ﺷﻴﺨﻨﺎ ] ِ‬ ‫َ َ‬
‫ﺗﻴﻤﻴﺔ[‪:‬‬ ‫اﺑﻦ َ ْ ﱠ‬ ‫ﻳﻌﻨﻲ‪َ ْ :‬‬ ‫ﻗﺎل َ ْ ُ َ ْ‬
‫اﳋﲑ‪.‬‬‫ﻋﻤﻠﻬﻢ َ ْ َ‬ ‫ﻧﻔﻲ َ َ ِ ِ‬ ‫وإﻧﲈ ﻓﻴﻪ َ ْ ُ‬
‫إﻳﲈﳖﻢ‪ ِ ،‬ﱠ ِ ِ‬
‫ﻧﻔﻲ َ ِ َ َ‬
‫اﳊﺪﻳﺚ َ ْ ِ ِ‬
‫ُ‬
‫» َﻟﻴﺲ ِﰲ ِ ِ‬
‫َ‬ ‫ْ َ‬
‫ﻣﺜﻘﺎل َ ٍ ِ‬ ‫ﻛﺎن ِﰲ َ ْ ِ ِ ِ‬ ‫ﳜﺮج ِ ْ َ‬
‫وﰲ ِ ِ‬
‫ﻣﺘﻔ ٌﻖ ﻋﻠﻴﻪ[‪.‬‬ ‫إﻳﲈن« ] ُ ﱠ َ‬ ‫ﻣﻦ ِ َ‬ ‫ذرة ْ‬ ‫ﻗﻠﺒﻪ ْ َ ُ ﱠ‬ ‫ﻣﻦ َ َ‬ ‫ﻣﻨﻬﺎ َ ْ‬ ‫اﻵﺧﺮ‪ُ ُ ْ َ » :‬‬ ‫اﳊﺪﻳﺚ َ‬ ‫َِ َ‬
‫ﻣﺜﻘﺎل َ ٍ ِ‬ ‫ﻗﻠﺐ ِ ِ‬
‫ﺧﲑا‪.-‬‬ ‫ﻳﻌﻤﻞ َ ْ ً‬ ‫ﻛﺎن َﱂ ْ َ ْ َ‬ ‫وإن َ َ‬ ‫إﻳﲈن ‪ْ ِ َ -‬‬ ‫ﻣﻦ ِ َ‬ ‫ذرة ْ‬ ‫اﻟﻌﺒﺪ ْ َ ُ ﱠ‬ ‫ﳛﺼﻞ ِﰲ َ ْ ِ َ ْ‬ ‫وﻗﺪ َ ْ ُ ُ‬ ‫ََْ‬
‫إﻟـﻪ ِإﻻﱠ اﷲُ‪ َ َ ،‬ﱠ‬ ‫ﺑـﻞ َ ُ ِ‬ ‫ﻳﻘﺘﴤ َ ْﻧﻔﻲ َ ْ ِ‬ ‫أﻳﻀﺎ‪ -‬ﻻَ ْ َ ِ‬
‫وأن‬ ‫ﺷـﻬﺪ َأن ﻻَ ِ َ َ‬ ‫ﻓـﻴﻤﻦ َ ِ َ‬ ‫ﻳﻘـﺎل ‪َ -‬‬ ‫اﻟﻘـﻮل‪ُ ْ َ ،‬‬ ‫َ‬ ‫َ‬ ‫اﻟﻌﻤﻞ ‪ً ْ َ -‬‬ ‫وﻧﻔﻲ َ َ ِ‬ ‫ََْ ُ‬
‫ﻳﺪﺧﻞ ِ ِ‬ ‫ﺧﲑا؛ َ ِ ﱠ‬ ‫وﱂ ﻳﻌﻤﻞ ِ ِ ِ ِ‬
‫ﻓﻴﻪ‬ ‫ﻗﺪ ﻻَ َ ْ ُ ُ‬ ‫ﻓﺈن َ َ َ‬
‫اﻟﻌﻤﻞ َ ْ‬ ‫ﻳﻌﻤﻞ َ ْ ً‬ ‫إﻧﻪ َﱂ ْ َ ْ َ ْ‬ ‫ﻗﻂ‪ ِ :-‬ﱠ ُ‬ ‫ﺑﺠﻮارﺣﻪ ‪ َ -‬ﱡ‬ ‫َ َ‬ ‫وﻣﺎت َ َ ْ َ ْ َ‬ ‫رﺳﻮ ُل اﷲ‪َ َ َ ،‬‬ ‫ﳏﻤﺪا َ ُ‬ ‫َُﱠ ً‬
‫ﻟـﻘـﻮﻟـﻪ‪. (¾ ½ ¼ » º ¹ ¸ ) :‬‬ ‫اﻟـﻘـﻮل‪ِ ِ َ ِ ،‬‬ ‫َ ُْ‬
‫ْ‬
‫اﻟﻘﺮآن«‪.‬‬ ‫َﺎﻗﺾ ُ ْ‬ ‫ﻟﻚ َﻣﺎ ُﻳﻨ ِ ُ‬ ‫ﻳﻜﻦ ِﰲ َذ ِ َ‬ ‫واﻟﻠﺴﺎن َﱂ ْ َ ُ‬ ‫اﻟﻘﻠﺐ َ ﱢ َ‬ ‫إﻳﲈن َ ْ ِ‬ ‫ﱠﻔﻲ ِ َ ُ‬ ‫ﻳﺪﺧﻞ ِﰲ اﻟﻨ ْ ِ‬ ‫وإذا َﱂ ْ َ ْ ُ ْ‬ ‫ََِ‬
‫اﻟﺼﺎﻣﺖ ‪-‬ﻫﺬا‪َ -‬ﺳﻨ ََﺔ )‪٧٨٩‬ﻫـ(‪.‬‬ ‫ِ‬ ‫ِ‬ ‫ُْ ُ‬
‫اﳌﺤﺐ ﱠ‬ ‫اﺑﻦ ُ ّ‬ ‫اﻟﻌﻼﻣﺔ ْ ُ‬ ‫ﺗﻮﰲ َ ﱠ َ ُ‬ ‫وﻗﺪ ُ ُ ﱢ َ‬ ‫ﻗﻠﺖ‪ْ َ َ :‬‬
‫ﻣﻦ َ ِ َ‬ ‫اﻟﻐﻤﺮ ِ َﺑﺄﺑﻨ َِﺎء اﻟﻌﻤﺮ« )‪ِ َ َ ،(٣٤٤/١‬‬ ‫ﺗﺮﺟﻢ َ ُﻟﻪ َ ِ ُ‬
‫ﻗﻮﻟﻪ ‪-‬ﻓﻴﻪ‪:-‬‬‫ذﻟﻚ َ ْ ُ ُ‬ ‫وﻛﺎن ْ‬ ‫َ‬ ‫ُْ‬ ‫إﻧﺒﺎء ُ ْ ْ‬ ‫ﺣﺠﺮ ِﰲ » ِ ْ َ‬ ‫اﺑﻦ َ َ‬ ‫اﳊﺎﻓﻆ ْ ُ‬ ‫وﻗﺪ َ ْ َ َ‬ ‫ََْ‬
‫ِ‬ ‫وﻛﺎن َ ِ ً ِ ِ ِ‬ ‫ﺗﻴﻤﻴﺔ َ ِ ً‬ ‫اﺑﻦ َ ْ ِ ﱠ َ‬ ‫ﱠﻔﺎت ْ ِ‬ ‫وﺑﻴﺾ ِﻣﻦ ﻣﺼﻨ َ ِ‬
‫ﳛﺒﻪ«‪.‬‬ ‫ﻓﻴﻤﻦ ُ ﱡ‬ ‫ﻣﻌﺘﻨﻴﺎ ﺑﻪ‪ُ ،‬ﳏﺒﺎ َ‬ ‫ﻛﺜﲑا‪ْ ُ َ َ َ ،‬‬ ‫ْ ُ َ‬ ‫»ََﱠ َ‬
‫اﻷخ‬ ‫اﻟﻄﺒـﻊ‪ِ ِ ْ َ ِ ،‬‬
‫ﺑﺘﺤﻘﻴـﻖ َ‬ ‫اﻟـﺼﻔﺎت«‪َ -‬ﲢـﺖ ﱠ‬ ‫أﺣﺎدﻳـﺚ ﱢ َ‬ ‫اﻟﻜﺘﺎب ‪ْ ِ »-‬إﺛﺒﺎت َ ِ‬
‫َ‬ ‫َ‬ ‫ﻓﺈن َﻫﺬا ِ َ‬ ‫اﻟﻔﺎﺋﺪة؛ َ ِ ﱠ‬ ‫وﻟﺘﲈم َ ِ َ‬ ‫َ ََِ ِ‬
‫ِ‬ ‫ِ‬
‫ﻋﲈر ِﺑﻦ َﺳﻌﻴﺪ ﲤﺎﻟﺖ َ َ ِ ّ‬
‫اﳉﺰاﺋﺮي‪.‬‬ ‫َﱠ‬
‫ﳎﻠﺪات‪..‬‬ ‫ﲬﺲ ُ َ ﱠ َ‬ ‫ﲢﻘﻴﻘﻪ ﻟﻪ ِﰲ َ ْ ِ‬ ‫ﻳﻘﻊ ُ ُ‬ ‫أن َ َ َ‬ ‫ﻈﺮ َ ْ‬ ‫وﻳﻨ َْﺘ َ ُ‬ ‫ُ‬
‫اﻟﻔﺎﺋﺪة‪...‬‬ ‫ِ‬
‫أﺻﻼ‪َ -‬ﻫﺬه َ َ ُ‬ ‫ِ‬ ‫ً‬ ‫ﻛﺎﻧﺖ ‪-‬‬ ‫ﺧﲑا‪َ َ -‬‬ ‫ﺟﺰاه اﷲُ ً‬ ‫ِ‬ ‫اﻷخ ُ َ ﱢ‬ ‫وﻣﻦ َ ِ‬ ‫ِ‬
‫اﳌﺤﻘﻖ ‪-‬ﻧﻔﺴﻪ‪ُ -‬‬ ‫َ َ‬
‫اﻟﺸﻴﺦ ﺭﺑﻴـﻊ‬ ‫أن أول ﻣﻦ َ َ ِ‬
‫ُ‬ ‫أوﻗﻔﻨﻲ ﻋﲆ ﻫﺬا اﻟﻨﻘﻞ اﻟﻌﺰﻳﺰ ﻫﻮ‬ ‫ﻷذﻛﺮ ‪-‬ﻟﻠﺘﺎرﻳﺦ‪ ،‬واﻷﻣﺎﻧﺔ‪ -‬ﱠ ﱠ َ‬‫وإﲏ ُ ُ‬
‫ﱢ‬
‫أﻛﺜﺮ ﻣﻦ ﲬﺲ ﺳﻨﻮات‪.‬‬ ‫ﺍﺑﻦ ﻫﺎﺩﻱ ‪ -‬ﱠ َ ُ‬
‫وﻓﻘﻪ اﷲُ‪ ،-‬وذﻟﻚ ﻗﺒﻞ َ‬
‫َ‬
‫ﻓﺄرﺳـﻞ ﻟﻨـﺎ‬ ‫ﻋﻠﻤﻴﺔ ﳌﺪﻳﻨﺔ )اﻟﺮﻳـﺎض( ‪-‬ﻋﻨـﺪ ﺑﻌـﺾ اﻷﻓﺎﺿـﻞ‪،-‬‬
‫ﱠ‬ ‫وﻛﻨﺖ ‪-‬ﺣﻴﻨﺬاك‪ -‬ﰲ زﻳﺎرة‬
‫ُ‬
‫ِ‬
‫ﻓﻀﻴﻠﺘﻪ ‪ً ِ َ -‬‬
‫ﺻﻮرة ﻋﻨﻬﺎ ‪-‬ﻋﱪ )اﻟﻔﺎﻛﺲ(‪.-‬‬ ‫ً‬ ‫ﻓﺮﺣﺎ‪-‬‬ ‫َ َُُ‬
‫ﻓﻀﻼ ِ‬
‫وﺑﺮا‪...‬‬ ‫ً‬ ‫وزاده‬ ‫ﻓﺠﺰاه اﷲُ ً‬
‫ﺧﲑا‪ُ َ ،‬‬ ‫ُ‬
‫‪٣٠٣‬‬

‫‪ ‬‬
‫ً‬
‫ا‪..‬‬ ‫وأ‬

‫وﻳﻌـ ُِ‬
‫ـﺎﳉﻮا‪،‬‬ ‫ِ‬
‫ودﻋﺎﲥــﺎ‪ْ َ :‬‬ ‫ـﺪﻋﻮة اﻟـ َ ِ ِ‬
‫ـﲈء اﻟـ ﱠ ِ‬
‫ﻋﻠـ ِ‬
‫ـﲆ ُ َ‬
‫ـﺐ َﻋـ َ‬ ‫َ ِ‬
‫ـﺼﺤﻮا‪َ ُ َ ،‬‬
‫أن َ ْﻳﻨـ َ ُ‬ ‫ـﺴﻠﻔﻴﺔ َ ُ َ‬
‫ﱠ ﱠ‬ ‫َْ‬ ‫اﻟﻮاﺟـ ُ‬
‫ﻣﺎدﻳـﺎ‬ ‫اﻟـﺴﻠﻔﻴﲔ ‪-‬ﺑُِﻜـﱢﻞ َﻣـﺎ َ ْ َ ِ ُ َ‬
‫ﻳـﺴﺘﻄﻴﻌﻮن‪ َ -‬ﱢ‬
‫ِ‬ ‫ِ ِ ِ‬
‫وﲨـﻊ َﻛﻠَﻤـﺔ ﱠ َ ﱢ َ‬
‫ﻹزاﻟـﺔ ﱡ ِ‬
‫اﻟـﺸﺒﻪ‪ْ َ َ ،‬‬
‫َ‬
‫وﻳﺴﻌﻮا ِ َ َ ِ‬
‫َْ َْ‬
‫َو َ ْ َ ِ‬
‫ﻣﻌﻨﻮﻳﺎ‪.-‬‬

‫ﻮر ﱠاﻟِﺘـﻲ َ ُ ُ َ‬
‫ﻳﻘﻮﻣـﻮن‬ ‫ﻳﻜﻮن ﻣﻌﻬﻢ ﰲ ِ ِ‬
‫ﻫﺬه اﻷُُﻣـ ِ‬ ‫ﻋﻨﻬﻢ َ ْ‬
‫أن َ ُ َ َ َ ُ ْ َ‬ ‫ﻣﻦ َﻧﺄى َ ْ ُ‬ ‫َ َ ِ ُ‬
‫واﻟﻮاﺟﺐ َ َ‬
‫ﻋﲆ َ ْ‬
‫ِ ِ‬ ‫اﳌﺸﺎﻛﻞ َ َ ِ ِ‬
‫اﻟﻘﻴﺎم ِ َﲠﺎ‪ِ -‬ﻣﻦ َ َ ِ ِ‬
‫ﺳﺒﻴﻞ ِ َ ِ‬
‫واﳌﺼﺎﻋﺐ َﻣﺎ اﷲُ ِﺑﻪ َ ٌ‬
‫ﻋﻠﻴﻢ‪.‬‬ ‫وﻳﻌﺎﻧﻮن ‪-‬ﰲ َ ِ ِ‬
‫ِ َﲠﺎ‪َ ُ َ ُ َ ،‬‬

‫اﻟﻐﻨﻢ َ ِ َ َ‬
‫اﻟﻘﺎﺻﻴﺔ)‪.«(٢‬‬ ‫ﻣﻦ َ َ ِ‬‫ﻳﺄﻛﻞ ﱢ ْ ِ‬
‫اﻟﺬﺋﺐ َ‬
‫ُ‬ ‫اﳉَﲈَﻋِﺔ«)‪َ ،(١‬و»ِﱠإﻧَﲈ َ ْ ُ ُ‬
‫ﻣﻊ َ‬
‫َو»َُﻳﺪ اﷲ َ َ‬

‫ِ‬
‫ﺣﺒـﺎن )‪(٤٥٧٧‬‬ ‫ِ‬ ‫ِ‬ ‫)‪ (١‬رواه ﱢ ِ ِ‬
‫واﳊﺎﻛﻢ )‪َ (٢٠١/١‬واﻟﻨ َﱠﺴﺎﺋﻲ )‪ُ ْ َ ،(٤٠٢٠‬‬
‫واﺑﻦ ﱠ‬ ‫ﻣﺬي )‪َ َ (٢١٦٦‬‬
‫اﻟﱰ ّ‬‫َ َ ُ ْ‬
‫اﻷﺷﺠﻌﻲ‪.-‬‬
‫ّ‬ ‫ﴍﻳﺢ‬ ‫‪َ -‬ﻋﻦ َ َ َ‬
‫ﻋﺮﻓﺠﺔ ﺑﻦ ُ َ ْ‬
‫وﰲ ٍ‬
‫ﻟﻔﻆ‪ ..» :‬ﻋﲆ اﳉﲈﻋﺔ«‪.‬‬
‫اﳉﻨﱠﺔ« )‪.(٨١‬‬ ‫ﺷﻴﺨﻨﺎ ِﰲ » ِ َ ِ‬
‫وﺻﺤﺤﻪ َ ْ ُ‬
‫ﻇﻼل َ‬ ‫َ َ ﱠ َ ُ‬
‫)‪ (٢‬رواه َأﺑﻮ داود )‪ ،(٥٤٧‬واﻟﻨ ِ‬
‫ﱠﺴﺎﺋﻲ )‪َ ْ َ َ ،(٨٤٧‬‬
‫واﺑـﻦ ُ َ ْ َ‬
‫ﺧﺰﻳﻤـﺔ )‪،(١٤٨٦‬‬ ‫وأﲪـﺪ )‪ُ ْ َ ،(٢١٧٥٨‬‬ ‫َ َ‬ ‫َ َ ُ ُ َ ُ‬
‫ِ‬
‫ﺣﺒﺎن )‪َ (٢١٠١‬ﻋﻦ َ ِأﰊ ﱠ ْ َ‬
‫اﻟﺪرداء‪.‬‬ ‫واﺑﻦ ﱠ‬
‫َ ْ ُ‬
‫اﻟﱰ ِﻏﻴﺐ« )‪.(٤٢٧‬‬ ‫ِ‬
‫ﺷﻴﺨﻨﺎ ِﰲ » َﺻﺤﻴﺢ ﱠ ْ‬ ‫وﺻﺤﺤﻪ َ ْ ُ‬
‫َ َ ﱠ َ ُ‬
 ‫‪٣٠٤‬‬

‫ﻟﻜﻞ َ ٍ ِ‬
‫ﺳﻠﻔﻲ ‪ِ -‬ﰲ ُ ﱢ‬ ‫أﻗﻮﳍﺎ ِ ُ ﱢ‬
‫ﻛﻞ َ َ‬
‫ﻣﻜﺎن‪:-‬‬ ‫أخ َ َ ﱟ‬ ‫ﻓﺮﺻﺔ َ ُ ُ َ‬ ‫َ َ ْ َُِ َ‬
‫وأﻫﺘﺒﻠﻬﺎ ُ ْ َ ً‬
‫إﺧﻮاﻧـﻚ‪ِ ْ َ ،‬‬ ‫ِ‬ ‫ِ‬ ‫أدﻋﻮك ‪-‬ﻳﺎ َ ِ‬
‫ﲢـﺴﻦ ِ ِ ُ‬
‫ﲠـﻢ‬ ‫وأن ُ ْ َ‬‫ﻳﺪك ﰲ َﻳﺪ ِ ْ َ َ َ‬ ‫ﺗﻀﻊ َ َ َ‬ ‫أﺧﻲ‪َِ -‬إﱃ َ ْ‬
‫أن َ َ َ‬ ‫‪َ َ ُ ْ َ -‬‬
‫اﻟﺪﻋﻮة ِ ْ َ‬
‫ﻣﺜﻠﻚ ‪َ-‬و َأْﻛَﺜﺮ‪.-‬‬ ‫ﻓﻴﻬﻢ ﻣﻦ ﳞﻤﻪ َأﻣﺮ ﱠ ْ ِ‬
‫َ‬
‫ﺗﻌﺘﻘَﺪ َ ﱠ ِ‬
‫أن ِ ْ َ َ ُ ﱡ ُ ْ ُ‬
‫وأن َ َ ِ‬
‫اﻟﻈﻦ)‪ْ ْ َ َ ،(١‬‬
‫ﱠﱠ‬

‫اﻷﻳﺎم ِﻣﻦ ِ َ ٍ‬
‫ﻓﺘﻦ‪.‬‬ ‫ﻋﻼج ﻣﺎ ﺟﺮى ﰲ ِ ِ‬
‫ﻫﺬه َ ﱠ ِ‬‫َ‬
‫ﻮك َِإﱃ ِ ﱢ ِ‬
‫اﳉﺪ ﰲ َ ِ َ َ َ‬ ‫‪َ -‬أْدُﻋ َ‬
‫ِ‬ ‫اﳌﺨﺎﻟﻔﺔ ِ َ ْ َ ِ‬
‫واﻟﻘﻮاﻋﺪ ُ َ ِ َ ِ‬
‫اﻷﺣﻜﺎم َ ِ ِ‬
‫ﻧﻘﺪ َ ْ َ ِ‬ ‫ﻫﺬا ِ‬ ‫ِ‬
‫ﻟﻠﻤﻨﻬﺞ ﱠ َ ّ‬
‫اﻟـﺴﻠﻔﻲ‪ ،‬واﻟﺘـﻲ‬ ‫َ‬ ‫اﻟﻌَﻼ ِج‪ُ ْ َ :‬‬ ‫وﻣﻦ َ َ‬
‫َ ْ‬
‫إﴐار ِ ﱠ ِ‬
‫ﺑﺎﻟﺪﻋﻮة ﱠ َ ِ‬
‫واﻟﺸﺒﺎب)‪.(٢‬‬ ‫َْ‬ ‫ﺐ َﻋَﻠْﻴَﻬﺎ ِ ْ َ ٌ‬‫َﺗَﺮﱠﺗ َ‬

‫ِ‬
‫اﻟﺴﺒﻜﻲ ﰲ »ﻗﺎﻋﺪة ﰲ اﳉﺮح واﻟﺘﻌﺪﻳﻞ« )ص‪:(٥٣‬‬ ‫)‪ (١‬ﻗﺎل ﱠ ُ‬
‫اﻟﻌﻼﻣﺔ ﱡ ْ ﱡ‬
‫ِ‬
‫اﻷدب ﻣـﻊ اﻷﺋﻤـﺔ اﳌﺎﺿـﲔ‪ ،‬وأن ﻻ ﺗﻨﻈـَﺮ إﱃ‬ ‫ﺗﺴﻠﻚ َ‬
‫ﺳﺒﻴﻞ‬ ‫َ‬ ‫اﳌﺴﱰﺷﺪ‪ -‬أن‬
‫ُ‬ ‫»وﻳﻨﺒﻐﻲ ﻟﻚ ‪-‬أﳞﺎ‬
‫ﺑﻌﻀﻬﻢ ﰲ ﺑﻌﺾ؛ إﻻ إذا أﺗﻰ ﺑﱪﻫﺎن واﺿﺢ‪.‬‬‫ﻛﻼم ِ‬

‫ﻋـﲈ ﺟـﺮى ﺑﻴـﻨﻬﻢ‪،‬‬ ‫ً‬

‫ﺻﻔﺤﺎ ﱠ‬ ‫ِ‬
‫ﻓﺎﴐب‬ ‫ﻓﺪوﻧﻚ‪ ،‬وإﻻ؛‬
‫اﻟﻈﻦ‪َ ُ :‬‬
‫ّ‬ ‫ﺛﻢ إن َ َ ْ َ‬
‫ﻗﺪرت ﻋﲆ اﻟﺘﺄوﻳﻞ‪ ،‬وﲢﺴﲔ‬
‫ﻳﻌﻨﻴﻚ‪ ،‬ودع ﻣﺎ ﻻ ِ‬
‫ﻳﻌﻨﻴﻚ‪.‬‬ ‫ﻓﺎﺷﺘﻐﻞ ﺑﲈ ِ‬
‫ِ‬ ‫ﲣﻠﻖ ﳍﺬا؛‬ ‫ﻓﺈﻧﻚ ﱂ ُ َ‬
‫ﱠ‬
‫َْ‬ ‫َ ْ‬ ‫َْ‬
‫اﻟـﺴﻠﻒ اﳌﺎﺿـﲔ‪ِ ْ ،‬‬
‫وﻳﻘـﴤ‬ ‫َ ِ‬ ‫َ‬ ‫ﻃﺎﻟﺐ اﻟﻌﻠﻢ ‪-‬ﻋﻨﺪي‪ً -‬‬ ‫وﻻ ُ‬
‫َ‬ ‫ﳜﻮض ﻓﻴﲈ َﺟﺮى ﺑـﲔ ﱠ‬ ‫ﻧﺒﻴﻼ ﺣﺘﻰ‬ ‫ُ‬ ‫ﻳﺰال‬
‫ﻟﺒﻌﻀﻬﻢ ﻋﲆ ﺑﻌﺾ!«‪.‬‬ ‫ِ‬

‫اﺳﱰﻋﺎء اﻟﻨﱠﻈﺮ ﻟﻪ؛ وﻫﻮ‪:‬‬

‫ُ‬ ‫ﻣﴩوع؛ ﻳﻨﺒﻐﻲ‬
‫ٌ‬ ‫ٌ‬
‫ﺗﺴﺎؤل‬ ‫)‪ َ (٢‬ﱠ َ‬
‫وﺛﻤﺔ‬
‫اﻟﺪﻋﻮة‪:‬‬
‫َ‬ ‫ِ ُ‬
‫وﻳﻜﺒﺖ‬ ‫اﻟﺪﻋﺎة‪،‬‬ ‫اﻟﻔﺘﻦ ﺑﲔ اﻟﻨﺎس‪ ُ ،‬ﱢ ُ‬
‫وﻳﻔﺮق ﱡ َ‬ ‫َ‬ ‫ﻳﻮﻗﻊ‬
‫ﻣﺎ اﻟﺬي ُ ُ‬
‫اﳊﻜﻢ‪ُ ْ ِ ،‬‬
‫وﺣﻔﻆ ﱢ‬
‫اﻟﻠﺴﺎن؟!‬ ‫واﻟﺘﺄﲏ ﰲ ُ ْ ِ‬ ‫ُ ِ ِ‬
‫وأﺧﺬ اﳊﻴﻄﺔ‪ َ ،‬ﱢ‬
‫ِ‬
‫اﻟﺴﻼﻣﺔ‪،‬‬ ‫‪-‬ﻟﺰوم‬
‫واﳋﻮض‪ ،‬واﳉﻔﺎء‪َ َ َ ،‬‬
‫واﻟﻌﺠﻠﺔ؟!‬ ‫‪ -‬أم اﻟﺘﺒﺪﻳﻊ‪ ،‬واﻟﺘﺠﺮﻳﺢ‪ْ َ ،‬‬
‫واﻟﻘﺪح‪َ ،‬‬
‫واﳊﻖ ‪-‬ﻓﻴﻪ‪-‬ﻻﺋﺢ‪.‬‬
‫ﱡ‬ ‫اﳉﻮاب واﺿﺢ‪،‬‬
‫ُ‬
‫اﻟﺪواﺋﺮ!‬
‫ﺗـﺪور ﱠ ُ‬
‫ُ‬ ‫وأن ﻋﲆ اﻟﺒﺎﻏﻲ‬
‫ﱠ‬ ‫ﻳﴫع َ ُ‬
‫أﻫﻠﻪ‬ ‫ُ‬ ‫أن َ ْ َ‬
‫اﻟﺒﻐﻲ‬ ‫ﻗﴣ اﷲُ ﱠ‬
‫ِ‬ ‫اﻟﻘﻨ َ ِ‬ ‫ﺑﺎﻟﺴﻼﻣﺔ ‪ِ -‬ﻋﻨ َْﺪ َ َ ِ‬
‫َ ِ‬
‫اﻟﻴﻮم‪!!-‬‬
‫اﳌﺬﻣﻮم ‪َ -‬‬
‫َ‬ ‫ﺻﺎر ﻫﻮ‬
‫اﻟﴩﻋﻴﺔ‪َ -‬‬
‫َﺎﻋﺔ ﱠ ْ ﱠ‬ ‫ﻋﺪم َ‬ ‫اﻟﺮﺿﺎ ِ ﱠ َ‬ ‫واﻟﻌﺠﺐ‪ َ :‬ﱠ‬
‫أن ﱢ َ‬ ‫َ َ َ ُ‬
‫‪٣٠٥‬‬

‫ـﻚ ‪-‬ﺑــﲈ‬ ‫إﺧﻮاﻧِـ َ‬‫ـﲆ ِ ْ َ‬

‫اﻟﺜﻨـ ِ‬
‫ـﺎء َﻋـ َ‬ ‫اﻟﻜﻠﻤـ ِ‬
‫ـﺔ‪َ ،‬و ﱠ َ‬ ‫ـﺴﻌﻲ ﰲ ﲨـ ِ ِ‬
‫ـﻊ َ َ‬ ‫ـﻮك َِإﱃ اﻟـ ﱠ ْ ِ َ ْ‬ ‫‪ُ ْ َ -‬‬
‫أدﻋـ َ‬
‫ِ‬ ‫ِ‬ ‫ﻳﻄﻌﻦ)‪ِ (١‬‬ ‫ﻳﺴﺘﺤﻘﻮن‪ ،-‬ﱠ ﱢ ِ‬
‫وﻳﺼﻔﻬﻢ ِ َ ﱠ ُ ْ‬
‫ﺑـﺄﳖﻢ‬ ‫ﺑﺎﻟﺘﻤﻴﻴﻊ! َ َ ُ ُ ْ‬ ‫ﻓﻴﻬﻢ‪ْ ِ ْ َ َ ،‬‬
‫وﻳﺮﻣﻴﻬﻢ ِ ﱠ ْ ِ ِ‬ ‫ِ ْ‬ ‫ﻟـﻤﻦ َ ْ َ ُ‬
‫واﻟﺘﺼﺪي َ ْ‬
‫َ‬ ‫ﱡ‬

‫ﻗـﺼﺪ َ ْ َ‬
‫َـﺖ‪ ،‬وﻻ َ َ َ‬ ‫)‪ِ » (١‬‬
‫ﻗـﺼﺪ‬ ‫اﻟﻌﻨ َ‬
‫ﻳﺘﻌﻤﺪ َ‬
‫وﻗﻮاه‪ ،‬وﱂ َ ﱠ‬
‫اﻹﻧﺼﺎف ﱠ‬
‫َ‬ ‫اﻣﺮءا َ َ َ‬
‫ﻗﻬﺮ ﻫﻮاه‪ ،‬وأﻃﺎع‬ ‫ً‬ ‫ﻓﺮﺣﻢ اﷲُ‬
‫َ‬
‫وﻧﴩه‪.‬‬
‫أﻇﻬﺮه َ َ َ َ‬ ‫ﺳﱰ ُه‪ً ْ َ ،‬‬
‫وﻋﻴﺒﺎ َ َ ُ‬ ‫َﻣﻦ إذا رأى َ َ ً‬
‫ﺣﺴﻨﺎ َ َ َ‬
‫وﻟﻴﺘﺄﻣﻠﻪ ﺑﻌﲔ اﻹﻧﺼﺎف‪ ،‬ﻻ ﺑﻌﲔ اﳊﺴﺪ واﻻﻧﺤﺮاف‪.‬‬ ‫ْ ﱠْ‬
‫ﻓﻘﺪ َ َ َ‬
‫ﻓﻘﺪ‪.‬‬ ‫اﻟﺮﺿﺎ واﻹﻧﺼﺎف َ َ ْ‬ ‫ِ‬ ‫اﻓﺘﻘﺪ َ َ َ‬
‫وﻣﻦ َ َ‬ ‫ﻓﻤﻦ ﻃﻠﺐ َ ْ ً‬
‫زﻟﻞ أﺧﻴﻪ ﺑﻌﲔ ﱢ‬ ‫وﺟﺪ‪َ َ َ :‬‬
‫وﺟﺪ‪َ َ ،‬‬ ‫ﻋﻴﺒﺎ َ َ ﱠ‬ ‫َ‬
‫واﻟﻜﲈل ُﳏﺎل ﻟﻐﲑ ذي اﳉﻼل«‪.‬‬ ‫ُ‬
‫ﻟﻠﻤﻨﺎوي‪.-‬‬
‫ﻛﺬا ﰲ »ﻓﻴﺾ اﻟﻘﺪﻳﺮ« )‪ُ - (١٣/١‬‬
‫ُْ ُ‬
‫ﻗﻠﺖ‪:‬‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻟﺸﻤﻞ ) ﱠ ْ ِ‬
‫وﻟـﲈ ِ َ ْ ِ‬ ‫أداء َ َ ِ‬ ‫ﻛﺘﺒﺖ ﱠ ِ‬
‫ودﻋﺎﲥـﺎ‪َ َ َ َ َ ،‬‬
‫وﲪﻠﺘﻬـﺎ‪،‬‬ ‫اﻟﺪﻋﻮة ﱠ َ ﱠ‬
‫اﻟﺴﻠﻔﻴﺔ(‪َ َ ُ َ ،‬‬ ‫َ‬ ‫ﻟﻠﻮاﺟﺐ‪َ َ ،‬‬ ‫ﻛﺘﺒﺖ ِإﻻﱠ َ َ ً‬
‫اﻟﺬي َ َ ْ ُ‬ ‫وﻣﺎ َ َ ْ ُ‬
‫َ َ‬
‫ِ‬
‫َﺎﺋﻬﺎ‪ِ ً ْ َ َ ،‬‬ ‫َ ِ‬
‫ﻳﺸﻬﺪ َ َ ْ َ ُ‬
‫وﻳﻌﻠﻢ‪.-‬‬ ‫وﲨﻌﺎ ْ َ َ‬
‫ﻟﻠﻜﻠﻤﺔ ‪َ -‬واﷲُ َ ْ َ ُ‬ ‫وأﺑﻨ َ‬
‫َ ْ‬
‫اﳋـﺼﻮﻣﺎت(‪ِ َ ِ ،‬‬ ‫ﺑـﺎل ﱠإﻻ ِ ْ ِ ِ‬ ‫اﻟـﺬﻳﻦ ﻻَ َ ْ ُ‬ ‫اﻟﻨﻔـﺮ ﱠ ِ‬ ‫ﻣﺒﺎﻟﻴﺎ ِ ُ َ ِ َ‬
‫ﺑﺄوﻟﺌﻚ ﱠ َ ِ‬ ‫وﻟﺴﺖ ُ َ ِ ً‬
‫وﺻـﻨﺎﻋﺔ‬
‫َ‬ ‫َ‬ ‫ﺑـﺎﺧﺘﻼق ) ُ ُ َ‬ ‫ﳞـﺪأ َُﳍـﻢ َ ٌ‬ ‫ََْ ُ‬
‫ﻣﺴﺎء‪!-‬‬ ‫ﺻﺒﺎح َ َ‬ ‫اﻷﻋﺪاء( ‪َ َ َ -‬‬ ‫) ََْ‬
‫ُ‬ ‫أﺋﻤﺔ َ ِ‬ ‫ﺑﻌﺾ ِ‬ ‫ِ‬ ‫ﻗﺪﻳﲈ‪ُ -‬‬ ‫وﳑﺎ َ ِ َ‬
‫أﻋﺪاءه«!‬
‫َُ‬ ‫اﻟﻌﺎﻗﻞ اﻟﺬي ُ َ ﱢ ُ‬
‫ﻳﻜﺜﺮ‬ ‫اﻟﺴﻠﻒ‪» :‬ﻟﻴﺲ‬ ‫ﱠ‬ ‫ﻗﻮل‬ ‫ﻋﻠﻖ ﺑﺎﻟﺬﻫﻦ ‪ً -‬‬ ‫ﱠ‬
‫وﻳﺘـﺪﺧﻠﻮن ِﰲ‬
‫ﻛﻼﻣﻬـﻢ‪ َ َ َ َ ،‬ﱠ ُ َ‬ ‫ﻳﺘﻘﻮﻟﻮن َ َ ْ ِ‬
‫ﻋﻠـﻴﻬﻢ‪ َ َ َ ،‬ﱠ ُ َ‬ ‫اﻟﻌﻨﺖ«؛ ِ َﺑﲈ َ َ َ ﱠ ُ َ‬ ‫ﻳﺒﺘﻐﻮن ِ ْ ِ‬ ‫ِ‬ ‫ﻓـ) َ ُ َ‬
‫وﻳﺘـﺄوﻟﻮن َ َ َ ُ‬ ‫ﻫﺆﻻء( » َ ْ َ ُ َ ُ‬
‫ﻟﻠﱪآء َ َ‬
‫ﻏﲑ ) َ َ ٍ‬
‫ﺗﺜﺒﺖ( َوﻻَ َ ْ ِ‬ ‫ِ‬ ‫ﻏﲑ ِ‬ ‫ﺑﺎﻟﻈﻦ ﱠ ْ ِ‬
‫واﻟﺘﺨﻤﲔ‪ِ ْ َ َ ،-‬‬ ‫َ ِ ِ ِ‬
‫ﺗﺒﻴﲔ‪.-‬‬ ‫ﻣﻦ َ ْ ِ ﱡ‬ ‫اﻟﻴﻘﲔ‪ْ -‬‬ ‫وﻗﻮل َ ْ ِ َ‬ ‫ﻣﻘﺎﺻﺪﻫﻢ ‪ ِ -‬ﱠ ﱢ َ‬ ‫َ‬
‫وﺟﻬـﻲ)!( َ َ ِ َ‬
‫ﺳـﻜﺎﻛﲔ‬ ‫ﻳـﺸﻬﺮون ِﰲ َ ْ ِ‬‫أﳖﻢ )ﻗـﺪ( ُ ْ ِ ُ َ‬ ‫ﻳﻜﻮﻧﻪ!‪ َ -‬ﱠ ُ‬
‫أن ﻻ َ ُ‬ ‫اﻟﻴﻘﲔ ‪-‬وأرﺟﻮ ْ‬‫ﻣﺜﻞ( َ ِ ِ‬ ‫ﻋﲆ ) ِ ْ ِ‬ ‫وإﲏ َ َ‬ ‫َ ِﱢ‬
‫َﺎدق ﱠ ِ‬ ‫ِ‬ ‫ِ‬ ‫ﱠْ ِ‬
‫اﻟﺘﺒﺪﻳﻊ!!!‬ ‫اﻟﻄﻌﻦ!! َو َﺑﻨ َ ْ‬ ‫وﺧﻨﺎﺟﺮ ﱠ ْ‬
‫اﻟﺘﺸﻜﻴﻚ! َ َ َ‬
‫وﻟﻌﻠﻬﻢ )!( َ ُ ُ‬
‫ﻳﻘﻮﻟﻮن‪:‬‬ ‫َ ﱠُ‬
‫ﻣﻨﻬﺠﻪ«!‬
‫ﺗﻐﲑ َ ْ َ ُ ُ‬ ‫»َ َ‬
‫ﻫﺬا َ َ ﱠ َ‬
‫ِ‬ ‫ِ‬
‫ﻳﺪاﻓﻊ َﻋﻦ ُ ْ َ َ‬
‫اﳌﺒﺘﺪﻋﺔ«!‬ ‫ﻫﺬا ُ َ ُ‬ ‫»َ َ‬
‫=‬ ‫اﻟﻌﻠﲈء«!‬ ‫ﻫﺬا ُ ْ ِ ُ‬
‫ﻳﺴﻘﻂ ُ َ َ‬ ‫»َ َ‬
 ‫‪٣٠٦‬‬
‫‪..............................................................................‬‬
‫ِ‬
‫ﻳﻄﻌﻦ ِ ﱠ َ ﱢ‬
‫ﺑﺎﻟﺴﻠﻔﻴﲔ«!‬ ‫ﻫﺬا َ ْ َ ُ‬‫= »َ َ‬
‫اﳊﺰﺑﻴﲔ«!!‬ ‫»ﻫﺬا ﻳﻨﺎﴏ ِ‬
‫ﱢ‬ ‫ُ‬
‫ﻗﻮاﻋﺪ َ ِ َ‬
‫ﺑﺎﻃﻠﺔ«!‬ ‫ﻳﻘﻌﺪ َ َ ِ َ‬
‫ﻫﺬا ُ َ ﱢ ُ‬
‫»َ َ‬
‫ﻣﺒﺘﺪﻋﺔ«!‬
‫»‪َ َ َ ْ ُ ...‬‬
‫»‪َ ِ َ ...‬‬
‫ﻓﺎﺳﺪة«!‬
‫ﻗﺪ( َُﻳﻘﺎل ‪-‬وﻗﺪ ﻗﻴﻞ ﰲ ﻏﲑي!‪:-‬‬ ‫َْﺑﻞ ) َ ْ‬
‫ﺣﺘﻰ ﱠ ْ َ‬ ‫ﻋﻬﺎ َ َ ٌ‬ ‫ﻗﻮاﻋﺪه َﱂ َﳜ َ ِ‬ ‫ِ‬
‫اﻟﺸﻴﻄﺎن«!!‬ ‫أﺣﺪ َ ﱠ‬ ‫ْﱰ ْ َ‬ ‫»َ َ ُ ُ ْ‬
‫ﺑﺎل ِ ِ‬ ‫ﻗﻮاﻋﺪه ِ‬ ‫ِ‬
‫إﺑﻠﻴﺲ«!!‬ ‫ﺧﻄﺮت َﻋﲆ َ ِ ْ‬‫ﻳﻤﻜﻦ َﻣﺎ َ َ َ ْ‬ ‫»َ ُ ُ ُ ْ‬
‫اﳊﻖ َ‬
‫وأﻫﻠﻪ‪.‬‬ ‫ﻷﺣﻜﺎم ﺟﺎﺋﺮ ٍة؛ ُ ِ ُ‬
‫ﲣﺎﻟﻒ ﱠ‬ ‫ٍ‬ ‫إﻃﻼﻗﺎت( ٍ‬
‫ﻇﺎﳌﺔ‬ ‫ٍ‬ ‫ﻏﲑ ذﻟﻚ ِﻣﻦ )‬ ‫‪ ...‬إﱃ ِ‬
‫ِ‬ ‫أن » ِﻣﻦ ﺑﺮاﻫﲔ ُ ِ ّ‬ ‫وﻟﻴﺲ َﳜ َْﻔﻰ َ ﱠ‬
‫ذﻣـﻪ ﻻ ُ‬
‫ﳛﻤﻠـﻪ اﳍـﻮى‬ ‫ﻳﻜﻮن ﻋﺪﻻً ﰲ ﻣﺪﺣـﻪ‪ ،‬ﻋـﺪﻻً ﰲ ﱢ‬ ‫َ‬ ‫اﳌﺤﻖ‪ :‬أن‬ ‫ََْ َ‬
‫ِ‬
‫اﳌﻘـﺼﻮد ‪ -‬ﻋـﲆ ﻧـﺴﻴﺎن‬ ‫ﳛﻤﻠﻪ اﳍـﻮى‪ -‬ﻋﻨـﺪ ﱡ‬
‫ﺗﻌـﺬر‬ ‫اﳌﺪح‪ ،‬وﻻ ُ‬ ‫اﻹﻓﺮاط ﰲ ِ‬‫ِ‬ ‫اﳌﺮاد‪ -‬ﻋﲆ‬ ‫ِ‬ ‫ِ‬
‫وﺟﻮد‬ ‫‪-‬ﻋﻨﺪ‬
‫اﳌﺘـﻮﰱ َﺳـﻨ ََﺔ‬ ‫اﺑـﻦ ﺷـﻴﺦ َ ﱠ‬
‫اﳊـﺰاﻣﲔ ‪ َ َ ُ -‬ﱠ‬ ‫اﻟﻔﻀﺎﺋﻞ واﳌﻨﺎﻗـﺐ‪ ،‬وﺗﻌﺪﻳـﺪ اﳌـﺴﺎوي واﳌﺜﺎﻟـﺐ« ‪-‬ﻛـﲈ ﻗـﺎل ُ‬
‫)‪٧١١‬ﻫـ(‪ -‬ﰲ » ِ‬
‫اﻟﺘﺬﻛﺮة واﻻﻋﺘﺒﺎر« )ص‪ -٤٨‬ﺑﺘﺤﻘﻴﻘﻲ(‪.-‬‬
‫ِ‬ ‫وﻗﺪ َ ْ َ َ ِ‬ ‫ﺷﻴﺦ َ ﱠ ِ‬ ‫ﻧﺴﺒﺔ ) ْ ِ‬‫اﻧﻈﺮ ِﰲ َ ِ ِ‬ ‫)َ َِ‬
‫ﺿﺒﻄﻬﺎ!‪ْ َ » -‬ﺗﻮﺿﻴﺢ ُ ْ َ َ‬
‫اﳌﺸﺘﺒﻪ«‬ ‫أﺟﻬﺪﲏ َ ْ ُ َ‬ ‫اﳊﺰاﻣﲔ( ‪ْ َ َ -‬‬ ‫اﺑﻦ َ ْ ِ‬ ‫ﺿﺒﻂ ْ َ‬ ‫ْ‬ ‫ﻓﺎﺋﺪة(‪ُ ْ :‬‬
‫ﻣﻌﺠـﻢ ﱡ ُ‬
‫اﻟـﺸﻴﻮخ«‬ ‫ﻟﻴﺎﻗﻮت‪َ ،(٢٥٢/٢) -‬و» ُ ْ َ‬ ‫اﻟﺒﻠﺪان« ‪ُ َ ِ -‬‬
‫ﻣﻌﺠﻢ ُ ْ َ‬‫اﻟﺪﻳﻦ‪َ ،-‬و» ُ ْ َ‬ ‫ﻻﺑﻦ َ ِ ِ‬
‫ﻧﺎﴏ ﱢ‬ ‫)‪ِ ْ - (١٦٥/٣‬‬
‫)‪ ِ - (٢٩/١‬ﱠ َ ِ‬
‫ﻟﻠﺬﻫﺒﻲ‪.-‬‬
‫َُأﻗﻮل‪:‬‬
‫ً‬
‫وﲢﻄﻴﲈ ‪-‬إﱃ أن ﻳﻘﻮﻟﻮا )!(‪:‬‬ ‫ً‬
‫وﲢﻄﻴﺒﺎ‪،‬‬ ‫ً‬
‫ﲥﻮﻳﺸﺎ‪،‬‬ ‫ﻳﺼﻞ اﻷﻣﺮ )ﲠﺆﻻء( ُ ِ‬
‫اﳌﺠﺮﺣﲔ ‪-‬‬ ‫ﺑﻞ )ﻗﺪ( ُ‬
‫َﱢ‬ ‫ُ‬
‫ﻗﻄﺐ!«!‬ ‫ﺳﻴﺪ ُ ُ‬‫ﻳﺪاﻓﻊ ﻋﻦ ﱢ‬ ‫»ُ ُ‬
‫ِ‬ ‫وﺗﻀﻠﻴﻠﻬﻢ ِﻟـ)‬ ‫ﺎﻟﻔﺘﻬﻢ ِﰲ َ ْ ِ ِ ِ‬
‫ﺗﺒﺪﻳﻌﻬﻢ َ َ ْ ِ ِ ِ‬ ‫ﻛﻞ َ ِ َ‬
‫ﺗﻌﺎﱃ‪ َ ِ -‬ﱠ ُ‬
‫ﺑﺄﻧﻪ ُﺳـﻨ ﱞﱢﻲ‬ ‫أدﻳﻦ اﷲَ ‪َ َ َ -‬‬ ‫ﻣﻦ َ ُ‬ ‫ِ‬
‫ﺑﻌﺾ( َ ْ‬ ‫ﻷﲏ َﺧ َ ْ ُ ُ‬ ‫ذﻟﻚ َ ﱢ‬ ‫‪ ُ ...‬ﱡ‬
‫اﺳﺘﺜﻨﺎء‪!!-‬‬‫ﺗﺄن َوﻻَ ِ ْ‬ ‫ﻣﺒﺘﺪع ‪-‬ﺑﻼ َ َ ﱟ‬ ‫ﻳﻘﻮﻟﻮن‪ْ :‬ﺑﻞ َ ِ‬
‫َ ُْ‬ ‫وﻫﻢ َ ُ ُ‬
‫ذو أﺧﻄﺎء‪ْ ُ َ ،‬‬
‫ِ‬ ‫ﻳﻜﻮن ِﻣﻨﱢﻲ َ َ‬ ‫اﻷﺻﻞ ِﰲ ِ ْ َ‬
‫وﻟﻜﻦ‪...‬‬‫ﻋﻠِْﻴﻬﻢ!! َ َ ْ‬ ‫أن َ ُ َ‬ ‫اﻹﻧﻜﺎر ‪-‬إن ﻛﺎن وﻻ ُ ﱠﺑﺪ!‪ْ َ -‬‬ ‫أن َ ْ َ‬ ‫ﻣﻊ َ ﱠ‬
‫َ َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻋﻠﻴـﻪ ﻣـﻦ=‬ ‫وﻣﺎ ُ ْﻳﺒﻨَـﻰ َ َ ْ‬ ‫ﻧﻘﺾ َﻫﺬا ِ ْ َ‬
‫اﻹﻟﺰام‪َ َ ،‬‬ ‫ﺑﻴﺎن َ ْ ِ‬‫اﻟﻜﺘﺎب‪ُ َ َ -‬‬ ‫ﻣﻦ َﻫﺬا َ‬ ‫ﻋﺪة ْ‬ ‫ﻣﻮاﺿﻊ ﱠ‬‫َ‬ ‫ﺗﻘﺪم ‪ِ -‬ﰲ َ‬ ‫َََ ْ‬
‫وﻟﻘﺪ َ َ ﱠ َ‬
‫‪٣٠٧‬‬
‫‪..............................................................................‬‬
‫ِ‬
‫وﺧﺼﺎم!‬ ‫=َ َ‬
‫ﻛﻼم‪َ َ ،‬‬
‫اﻟﻐﻠﻮ!‬ ‫ﻳﻘﻮم ﲠﺎ ﱠإﻻ ُ‬
‫أﻫﻞ ُ ُ ﱢ‬ ‫وﺧﺼﺎل ﻻ ُ‬‫ﻓﻌﺎﺋﻞ ِ ٌ‬
‫ُ‬ ‫وﻫﺬه ‪ ُ -‬ﱡ‬
‫ﻛﻠﻬﺎ‪-‬‬
‫اﳊﺪادﻳﺔ(‪ :‬ﱂ ُ ْ ِ ْ‬
‫ﻳﺒﻌﺪ!!‬ ‫ﱡ ِ‬
‫وﺗﺸﺪدﻫﻢ‪-‬ﺑـ)أﻓﺮاخ ﱠ ﱠ‬ ‫ﻏﻠﻮاﺋﻬﻢ‪،‬‬ ‫وﺻﻒ )ﻫﺆﻻء( َ َ ِ‬
‫ﺑﺴﺒﺐ ُ َ‬ ‫ﻓﻤﻦ َ َ َ‬ ‫َ‬
‫ﻓﻀﻴﻠﺔ اﻟـﺸﻴﺦ ﺭﺑﻴﻊ ﺑـﻦ ﻫـﺎﺩﻱ‬
‫ُ‬ ‫اﻟﻮﺻﻒ ُﻳﺸﺒﻪ ‪-‬ﺟﺪا‪ -‬ﻣﺎ ﻗﺎﻟﻪ ‪-‬ﰲ ﻫﺬا اﻟﺼﻨﻒ!‪-‬‬
‫ُ‬ ‫وﻫﺬا‬
‫اﳊﺐ ﰲ اﷲ واﻻﻋﺘﺼﺎم ﺑﺤﺒﻠﻪ«‪:‬‬ ‫ْﻮاﻧﻪ » ُ ّ‬
‫ﺣﻔﻈﻪ اﷲُ‪ -‬ﰲ ﳎﻠﺲ َ ُﻟﻪ ُﻋﻨ ُ ُ‬
‫ُ‬ ‫‪-‬‬
‫ﺷﺪة ُﺗﺸﺒﻪ ) ﱠ ِ‬
‫ادﻳﺔ(!!‬ ‫اﻟﺴﻠﻔﻲ ِ ﱠ ٌ‬ ‫»ﻳﻮﺟﺪ ﻋﻨﺪ ﺑﻌﺾ ّ‬
‫اﳊﺪ ﱠ‬ ‫ّ‬ ‫اﻟﺸﺒﺎب‬
‫ﺗﱰك‪.«...‬‬
‫ﻓﻬﺬه ُ ْ َ‬
‫ﺛﻢ ﻗﺎل ‪-‬ﰲ اﳌﺠﻠﺲ ِ‬
‫ﻧﻔﺴﻪ‪:-‬‬
‫ﻳﻌﺎﳉـﻪ‬
‫اﳌـﺮﻳﺾ إﱃ اﳌﺴﺘـﺸﻔﻰ‪ُ ُ ،‬‬
‫َ‬ ‫ﻳﻜﻮن أﺧﻮه ﻟﻪ َ‬
‫ﻣﺜﻞ اﻟﻄﺒﻴﺐ؛ ﻳﺄﺧﺬ ﻫـﺬا‬ ‫ُ‬ ‫اﻟﻮاﺣﺪ ِ ﱠ‬
‫ﻣﻨﺎ‬ ‫ُ‬ ‫»إذا ﺳﻘﻂ‬
‫ﺑﺎﻟﻠﻄﻒ ِ‬
‫واﳊﻜﻤﺔ‪.‬‬ ‫ﱡ ْ ِ‬

‫ُ‬
‫اﻹﻧﺴﺎن‪ :‬أﺟﻬﺰوا ﻋﻠﻴﻪ ‪-‬ﻣﻊ اﻷﺳﻒ اﻟﺸﺪﻳﺪ‪!-‬‬ ‫ﺷﺪة ِ ﱠ‬
‫وﺣﺪة؛ إذا َ َ َ‬
‫ﺳﻘﻂ‬ ‫أﻧﺎس ﻋﻨﺪﻫﻢ ِ ﱠ‬
‫ُﻫﻨﺎك ٌ‬
‫وﺗﺮاﲪﻮا ﻓﻴﲈ ﺑﻴﻨﻜﻢ‪ ،‬وﺗﻨﺎﺻﺤﻮا‬ ‫ﻟﻠﺤﻖ‪،‬‬
‫اﳌﻀﻴﻊ َ ّ‬ ‫اﳌﻬﻠﻜﺔ‪ ،‬وﻋﻦ ﱠ‬
‫اﻟﺘﺴﺎﻫﻞ‬ ‫اﻟﺸﺪة ُ ْ ِ‬
‫اﺑﺘِﻌﺪوا ﻋﻦ ﻫﺬه ﱢ ﱠ‬
‫َ‬ ‫ﱢ‬
‫ِ‬
‫واﳌﻮﻋﻈﺔ اﳊﺴﻨﺔ‪.«..‬‬ ‫ِ‬
‫ﺑﺎﳊﻜﻤﺔ‬
‫ﻗﻠﺖ‪:‬‬
‫ُ‬
‫ِِ ِ‬ ‫اﻟﺸﻴﺦ‪َ -‬ﻣﻦ ) ُ ْ ِ ُ‬ ‫ﺑﻞ )ﻣﻨﻬﻢ( ‪َ -‬ﻳﺎ َ ِ َ َ‬
‫ﳚﻬﺰ( ﻋﲆ ) ُﳐﺎﻟﻔﻪ( ﻗﺒﻞ ﱡ‬
‫اﻟﺴﻘﻮط!! وﻣﻨﻬﻢ ‪-‬ﺑـﺎﻟﻌﻜﺲ!‪-‬‬ ‫ﻓﻀﻴﻠﺔ ﱠ ْ‬
‫ﳚﻬﺰ ِ‬
‫ﻋﻠﻴﻪ!!‬ ‫ﲡﺴﺴﺎ‪ ،-‬ﺛﻢ ُ ْ ِ ُ‬
‫ﲢﺴﺴﺎ و ﱡ ً‬ ‫َﻣﻦ ُ ِ ُ‬
‫ﻳﺴﻘﻄﻪ‪ ،‬ﱡ ً‬
‫ﺳﻮاء ﱠ ِ ِ‬
‫اﻟﺴﺒﻴﻞ‪.-‬‬ ‫وإﻳﺎﻫﻢ ‪َ -‬‬
‫وإﻳﺎﻛﻢ‪ ،‬ﱠ‬
‫ُ‬ ‫ﻫﺪاﻧﺎ اﷲُ‪،‬‬
‫َُأﻗﻮل‪:‬‬
‫ﻋـﲆ َ ْ َ ِ‬ ‫اﳊﻜـﻢ ِ ْ َ ِ‬ ‫اﳊـﻖ ‪ِ -‬ﰲ ُ ْ ِ‬ ‫اﻟﻮﺳﻂ َ ﱢ‬ ‫ِ‬ ‫ِ‬ ‫إدراك َﻫﺬا َ ْ َ ِ‬ ‫َ‬
‫اﻷﺷـﺨﺎص ‪ً ُ ُ -‬‬
‫وﺟـﻮدا‬ ‫ﺑﺎﻟﺒﺪﻋـﺔ َ َ‬ ‫اﳌﻨﻬﺞ ﱠ َ ﱢ‬
‫اﻟﺴﻠﻔﻲ َ َ‬ ‫ﱠ‬
‫إن‬
‫ﺻـﱪ؛ وﻫـﺬا ﻣـﺎ ﱠ َ ِ‬ ‫ٍ‬ ‫ٍ‬ ‫ِ‬
‫وﻓﻘﻨـﻲ اﷲُ‬ ‫َ‬ ‫وﻛﺒـﲑ‬
‫ُ‬ ‫ﻣﻌﺎﻧـﺎة‪،‬‬ ‫ﻳﺪ‬
‫ﻟﺘﻘﺮﻳـﺮه ﺷـﺪ ُ‬ ‫ﳛﺘﺎج‬
‫ﻏﻠﻮ وﻻ ﺗﻘﺼﲑ‪ُ ُ -‬‬ ‫وﻋﺪﻣﺎ؛ دون ُ ُ ﱟ‬
‫َ َ َ ً‬
‫رﺟﺎل‪ْ َ َ َ َ ،‬‬
‫وﻧﺸﺄت ِ َ ٌ‬ ‫وﻫﻠﻚ ِ َ ٌ‬ ‫اﻷﻳﺎم‪ِ ْ َ َ ْ َ ،‬‬
‫رﺟﺎل‪ُ ْ َ َ َ ،‬‬
‫ﻓﺮأﻳـﺖ‬ ‫وأﺛﺨﻨﺘﻨﻲ ﱠ َ ِ ُ‬
‫اﻟﺘﺠﺎرب‪َ َ َ َ ،‬‬ ‫ﻣﻀﺖ ِ َﰊ َ ﱠ ُ َ‬ ‫أن » َ َ ْ‬ ‫ﺑﻌﺪ َ ْ‬‫‪-‬ﺗﻌﺎﱃ‪ -‬إﻟﻴﻪ َ ْ َ‬
‫أﻛﻦ َ ْ َ‬ ‫ﻣﻦ َ ْ ِ‬ ‫وﺳﺨﻄﺖ‪ِ ُ ِ ،‬‬ ‫ِ‬ ‫وﺳﻤﻌﺖ‪ُ ِ َ َ ،‬‬‫َ َ ِ ْ ُ‬
‫أﻋﻠﻢ!‬ ‫اﻟﴫاع( َﻣﺎ َﱂ ْ َ ُ ْ‬ ‫أﴎار ) ﱢ َ‬ ‫وﻋﻠﻤﺖ ْ َ‬ ‫ورﺿﻴﺖ َ َ ْ ُ َ َ ْ‬
‫ﳏﻤـﻮد=‬ ‫ﻛـﲈ َﻗـﺎل ُ ْ َ‬
‫اﻷﺳـﺘﺎذ َ ْ ُ‬ ‫أداري« ‪َ َ -‬‬ ‫أﺣﺠﻢ‪ْ َ ،‬أو ُ َ ْ ِ َ‬
‫أﲨﺠﻢ‪ْ َ ،‬أو ُ َ ِ‬ ‫أﺗﻠﺠﻠﺞ‪ْ َ ،‬أو ُ ْ ِ َ‬
‫أن ﻻَ َ َ َ ْ َ َ‬ ‫ﻋﲇ َ ْ‬‫ﻓﺼﺎر َﺣﻘﺎ َ َ ﱠ‬
‫َ َ َ‬
 ‫‪٣٠٨‬‬
‫‪..............................................................................‬‬
‫وأﺳﲈر« )ص‪ِ -(١٠‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫وﺑﻪ ْ َ َ ْ ُ‬
‫اﻗﺘﺪﻳﺖ‪.-‬‬ ‫رﲪﻪ اﷲ‪ِ -‬ﰲ » َ َأﺑﺎﻃﻴﻞ َ َ ْ َ‬ ‫= َﺷﺎﻛﺮ ‪ُ َ َ -‬‬
‫وﺣﻖ ِ‬ ‫ِ‬
‫وﻳﻘﲔ‪...‬‬ ‫ﻫﺪى َودﻳﻦ‪ َ َ ،‬ﱞ َ َ‬ ‫ﻓﺎﻷﻣﺮ ُ ً‬ ‫َ َُْ‬
‫ﺷﺨـﺼﻴﺔ(! وﻻ‬‫ﱠ‬ ‫ﺷﻌﺒﻴﺔ(! وﻻ )ﺑﻄﺎﻗﺔ‬ ‫ﱠ‬ ‫اﻟﺴﻠﻔﻴﺔ ﻟﻴﺴﺖ ) ُ ﱠ ً‬
‫دﻛﺎﻧﺎ‬ ‫اﻟﺪﻋﻮة ﱠ َ ِ ﱠ َ‬‫أن ﱠ ْ َ َ‬ ‫ﻷﲪﺪ اﷲَ ‪-‬ﺗﻌﺎﱃ‪ -‬ﱠ‬ ‫ُ‬ ‫وإﲏ‬ ‫ﱢ‬
‫ً ِ‬
‫وﺑﻠﻴﺔ!‬
‫ﻣﺼﻴﺒﺔ َ ﱠ‬ ‫وإﻻ‪ :‬ﻛﺎﻧﺖ‬ ‫ﺟﻨﺴﻴﺔ(!!! ﱠ‬ ‫ﺗﺎﺑﻌﻴﺔ(‪ ،‬أو ) ِ ﱠ‬ ‫) ﱠ‬
‫ذﻛﺮ َ ِ‬ ‫ﻋﲆ َ َﲡﻨ ِ ِ‬ ‫اﻟﺘﻌﻠﻴﻘﺎت‪ِ -‬ﻋﻨ َْﺪ اﻟﻨ ْ ِ‬ ‫اﳌﻘﺪﻣﺔ‪َ ،‬أو ﱠ ْ ِ َ‬
‫ﱡﺐ ْ ِ ْ َ‬
‫أﺳﲈء‬ ‫ﱠﻘﺪ‪َ َ -‬‬ ‫ﺳﻮاء ِﰲ ُ َ ﱢ َ‬ ‫وﺣﺮﺻﺖ ِﰲ ﻫﺬا اﻟﻜﺘﺎب ‪ٌ َ -‬‬ ‫َ ََ ْ ُ‬
‫ِ‬ ‫اﻷﻋﻴﺎن؛ ِ ْ ً‬
‫أي إﻧﺴﺎن!‬ ‫أﳼء ِ َإﱃ ﱢ‬
‫أﺣﺪا‪ْ َ ،‬أو ُ َ‬ ‫أﺟﺮح َ َ ً‬ ‫أن ﻻَ َ ْ َ َ‬ ‫ﻋﲆ َ ْ‬ ‫ﺣﺮﺻﺎ َ َ‬ ‫ََْ‬
‫ﻣﻜﺘﻮﻣـﺔ! َأو ِ‬ ‫ﺳـﻤﻮﻣﻬﻢ ﻋـﱪ َ َ ٍ‬ ‫وﻗﺪ َ َ ُ‬ ‫ﻓﻬﻢ( َأي ِﻣﻦ ﱠ ِ ِ‬
‫ﻣﻮاﻗـَﻊ‬ ‫ْ ََ‬ ‫ﻧـﴩات َ ْ ُ َ‬ ‫ﻳﻨﻔﺜﻮن ُ ُ َ ُ َ ْ َ َ‬ ‫ﺑﺪأوا َ ْ ُ ُ َ‬ ‫اﻟﻄﺎﻋﻨﲔ‪ْ َ َ -‬‬ ‫وﻟﻮ ) َ ِ َ ﱞ َ‬ ‫ََْ‬
‫ِ‬ ‫واﻗﻌـﻲ‪ َ ُ َ ،‬ﱠ َ ِ‬ ‫ﻋـﲆ ِ ِ‬ ‫وﻗﺎرﻧﻮه ِ َ ِ‬ ‫ﻣﻌﻠﻮﻣﺔ!‪ِ َ َ :-‬‬ ‫ِ‬
‫وردودي‪:‬‬ ‫وﻣﺆﻟﻔـﺎﰐ‪ُ ُ َ ،‬‬ ‫وﺿـﺒﻄﻮه َ َ َ‬ ‫ﺑﺘﺎرﳜﻲ‪ُ ُ َ َ َ ،‬‬ ‫ﻛﻼﻣﻲ‪ُ ُ َ َ َ ،‬‬ ‫ﻋﻨﻜﺒﻮﺗﻴﺔ( ‪َ ُ ْ َ -‬‬ ‫)َْ َُ ﱠ‬
‫ﳏﺮﻓﲔ ُ َ ﱢ ِ‬ ‫وﻣﻘﺼﺪي ُ َ ِ‬ ‫وﻟﻜﻼﻣﻲ ْ ِ‬ ‫ِ ِ‬ ‫ِ‬
‫ﻟﻌﺮﻓﻮا ‪َ ِ ِ ُ -‬‬
‫ﻣﻐﲑﻳﻦ!!‬ ‫ﱢ‬ ‫ﻛﺎﻧﻮا ِﱄ َﻇﺎﳌﲔ‪َ َ َ َ َ َ ،‬‬ ‫ﻛﻢ َ ُ‬ ‫ﻣﻮﻗﻨﲔ‪ْ َ -‬‬ ‫َ ََ ُ‬
‫ﻛﲈ َ ْ َ ِ‬ ‫أن َ َ َ ﱠ ِ‬ ‫َﻓﲈ ُ ِ َ ِ‬
‫ﻣﻌﺎﻣﻠﺘـﻪ‬ ‫ﻋﻠﻴﻬـﺎ‪ُ ِ َ :-‬‬
‫ﳚـﺐ ُ َ َ َ ُ ُ‬ ‫أﺣﻴـﺎﲏ َ َ ْ‬ ‫ﻋﻠﻴﻬﺎ‪َ َ ،‬‬ ‫ﻳﺘﻮﻓﺎﲏ َ َ ْ‬ ‫أﺳﺄل اﷲَ َ ْ‬‫اﻟﺴﻨﱠﺔ ‪ُ َ ْ َ -‬‬ ‫أﻫﻞ ﱡ‬‫ﻛﻼِم ْ ِ‬ ‫ﻣﻦ َ َ‬ ‫أﲨﻞ ْ‬ ‫َ ْ‬
‫ﺑﺈﻓﻼس‪!-‬‬ ‫واﻹﺑﻼس ‪ْ -‬‬ ‫ﺑﺎﻟﻈﻠﻢ َ ِ ْ َ‬
‫واﻟﻘﺴﻄﺎس؛ ﻻَ ِ ﱡ ْ ِ‬ ‫ﺑﺎﻟﻌﺪل َ ِ ْ َ‬ ‫ِ َْ ِ‬
‫اﻻﺳـﺘﻘﺎﻣﺔ« )‪ َ ُ - (٩٢/١‬ﱢ ً‬ ‫ِ‬ ‫اﳌﻘـﺎم‪ِ -‬ﰲ ِ‬ ‫اﻹﺳﻼم ‪ِ-‬ﰲ ِ ْ ِ‬ ‫ﺷﻴﺦ ِ ْ َ‬ ‫َ َ‬
‫ٍ‬
‫ﻛـﻼم‬ ‫ﻣﻌﻠﻘـﺎ ﻋـﲆ‬ ‫ﻛﺘﺎﺑـﻪ » ْ َ َ‬ ‫ﻫﺬا َ َ‬ ‫ﻣﺜﻞ َ َ‬ ‫ﻗﺎل َ ْ ُ‬
‫ﻟﻠﺠﻨ َْﻴﺪ ‪ُ َ َ َ ْ -‬‬
‫اﻧﺘﻘﺪه‪:-‬‬ ‫ُ‬
‫أﺷﻴﺎء!«‪.‬‬ ‫ﻳﺪﺧﻞ ِﰲ َ ْ َ‬ ‫وﻏﲑ ُ ِ ﱢ‬
‫اﳌﺤﻖ َ ْ ُ ُ‬ ‫ﳏﻤﻼ َ َ ً‬
‫ﺣﺴﻨﺎ‪ُ ْ َ َ ،‬‬ ‫ﳛﻤﻠﻪ َ ْ َ ً‬ ‫» ُ ِﱡ ِ‬
‫واﳌﺤﻖ َ ْ ُ ُ‬ ‫َ‬
‫ِ‬ ‫اﻟﻘﺎﺋﻞ‪ِ ِ ،‬‬ ‫ﺑﻄﺮﻳﻘﺔ َ ِ‬
‫اﻻﻋﺘﺒﺎر ِ َ ِ َ ِ‬ ‫ِ‬
‫ﻋﻨﻪ«‪.‬‬
‫وﻳﻨﺎﻇﺮ َ ْ‬ ‫ﻳﺪﻋﻮ ِ َ ْ‬
‫إﻟﻴﻪ‪ُ َ ُ َ ،‬‬ ‫وﺳﲑﺗﻪ‪ِ َ ْ َ َ ،‬‬
‫وﻣﺬﻫﺒﻪ‪َ َ ،‬‬
‫وﻣﺎ َ ْ ُ‬ ‫َ َ‬ ‫َﻓـ » ْ َ ُ‬
‫اﻟﻘﻴﻢ‪.-‬‬‫اﺑﻦ َ ﱢ‬ ‫اﻟﺴﺎﻟﻜﲔ« )‪ِ َ ِ ِ - (٥٢١/٣‬‬
‫ﻟﻺﻣﺎم ْ ِ‬ ‫ِ ِ‬
‫ﻣﺪارج ﱠ‬ ‫ﻛﲈ ِﰲ » َ َ ِ‬ ‫ََ‬
‫أﺧﻄﺊ ‪-‬وﻏﲑي ﻛﺬﻟﻚ‪!!-‬‬ ‫ﺑﻌﺪ‪َ -‬أﲏ ُ ْ ِ‬ ‫‪ ..‬ﻣﻊ اﻻﻋﱰاف ‪ِ-‬ﻣﻦ َ ُ ِ‬
‫ﻗﺒﻞ وﻣﻦ ُ ﱢ‬ ‫ْ‬ ‫َ‬
‫ﻇﻠﻮﻣﺎ َ ُ ً‬
‫ﺟﻬﻮﻻ؟!‬ ‫ﻣﻦ ُ ِ َ‬
‫ﺧﻠﻖ َ ُ ً‬ ‫ﻣﻦ َ َ‬
‫اﳋﻄﺄ َ ْ‬
‫ِ‬
‫ﻳﻌﺼﻢ َ‬ ‫ﻓـ» َ ْ َ‬
‫ﻛﻴﻒ ُ ْ َ ُ‬
‫إﺻﺎﺑﺎﺗﻪ«‪.‬‬ ‫اﻟﺼﻮاب ِ ﱠﳑﻦ ُ ﱠ ْ‬
‫ﻋﺪت ِ َ َ ُ ُ‬ ‫أﻗﺮب َِإﱃ ﱠ َ ِ‬ ‫ﻏﻠﻄﺎﺗﻪ َ ْ َ ُ‬
‫ﻋﺪت َ َ َ ُ ُ‬ ‫ﻣﻦ ُ ﱠ‬ ‫َ ِ‬
‫وﻟﻜﻦ؛ َ ْ‬ ‫َ‬
‫ِ ِ‬ ‫اﻟﻘﻴﻢ ِﰲ » َ َ ِ‬
‫اﻟﺴﺎﻟﻜﲔ« )‪.(٥٢٢/٢‬‬ ‫ﻣﺪارج ﱠ‬ ‫اﺑﻦ َ ﱢ‬ ‫ﻗﺎل ِ َ ُ‬
‫اﻹﻣﺎم ْ ُ‬ ‫ﻛﲈ َ َ‬ ‫ََ‬
‫اﺑﻦ ﱠ َ‬
‫ﺗﻴﻤﻴﺔ ﰲ »ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪:(٣٨/١٤‬‬ ‫اﻹﻣﺎم ُ‬
‫ُ‬ ‫وﻗﺎل‬
‫ﻓﻴﺤﺘﺎج ‪-‬‬ ‫اﻟﴩ‪،‬‬ ‫ِ‬ ‫ﻋﺪم اﻟﻌﻠﻢ‪ُ ،‬‬ ‫ُ‬ ‫ً‬ ‫ً‬ ‫واﻹﻧﺴﺎن ُ ِ َ‬
‫ُ‬ ‫ﳞﻮاه ﻣﻦ ﱠ ﱢ‬
‫وﻣﻴﻠﻪ إﱃ ﻣﺎ ُ‬ ‫ﻓﺎﻷﺻﻞ ﻓﻴﻪ ُ‬ ‫ﺟﻬﻮﻻ؛‬‫ﻇﻠﻮﻣﺎ َ‬ ‫ﺧﻠﻖ‬ ‫ُ‬ ‫»‬
‫ِ‬
‫وﺗﺮﻛـﻪ‪=،‬‬ ‫وﻏـﻀﺒﻪ‪ِ ،‬‬
‫وﻓﻌﻠـﻪ‬ ‫ِ‬ ‫ورﺿـﺎه‬ ‫ِ‬
‫وﺑﻐـﻀﻪ‪،‬‬ ‫ﺟﻬﻠﻪ‪ ،‬وﻋﺪل ﰲ ِ‬ ‫ﻣﻔﺼﻞ ُ‬
‫ﻳﺰول ﺑﻪ ُ‬ ‫ِ‬ ‫ً‬
‫ُ‬ ‫ﳏﺒﺘـﻪ ُ‬
‫ﱠ‬ ‫داﺋﲈ‪ -‬إﱃ ﻋﻠﻢ ﱠ‬
‫‪٣٠٩‬‬
‫‪..............................................................................‬‬
‫ِ‬
‫وﻳﻘﻈﺘﻪ‪.‬‬ ‫وﴍﺑﻪ‪ِ ،‬‬
‫وﻧﻮﻣﻪ‬ ‫ِ‬ ‫وﻣﻨﻌﻪ‪ِ ،‬‬
‫وأﻛﻠﻪ‬ ‫وإﻋﻄﺎﺋﻪ ِ‬‫ِ‬ ‫=‬
‫ﻳﻤـﻦ اﷲُ ﻋﻠﻴـﻪ‬ ‫ﻇﻠﻤـﻪ؛ ْ‬
‫ﻓـﺈن ﱂ ْ َ ُ ﱠ‬ ‫ٍ‬
‫ﺟﻬﻠﻪ‪ ،‬وﻋﺪل ُﻳﻨﺎﰲ ُ َ‬ ‫ﻋﻠﻢ ﻳﻨﺎﰲ َ‬ ‫ﳛﺘﺎج ﻓﻴﻪ إﱃ ِ ٍ‬ ‫وﻳﻌﻤﻠﻪ ُ‬ ‫ُ‬ ‫ﻓﻜﻞ ﻣﺎ ُ‬
‫ﻳﻘﻮﻟﻪ‬ ‫ُﱡ‬
‫ِ‬ ‫وإﻻ ﻛﺎن ﻓﻴﻪ ِﻣﻦ‬ ‫ِ‬ ‫ِ ِ‬
‫اﻟﴫاط اﳌﺴﺘﻘﻴﻢ«‪.‬‬ ‫ﳜﺮج ﺑﻪ ﻋﻦ ﱢ‬ ‫ِ‬
‫واﻟﻈﻠﻢ ﻣﺎ ُ ُ‬ ‫ِ‬
‫اﳉﻬﻞ‬ ‫اﳌﻔﺼﻞ ﱠ‬ ‫واﻟﻌﺪل ُ َ ﱠ‬ ‫ﺑﺎﻟﻌﻠﻢ ُ َ ﱠ‬
‫اﳌﻔﺼﻞ‬
‫ِ‬
‫واﻟﻠـﻪ‪َ َ َ -‬‬ ‫وﻟﻴﺲ ِ‬ ‫ُ‬
‫ووﻻء‪..‬‬ ‫ﺣﺐ ‪-‬‬‫ﻋﺪاء‪َْ ،‬ﺑﻞ ُ ﱞ‬
‫اﳊﻖ َ َ‬ ‫ﺑﻴﻨﻲ َ َ ْ َ‬
‫وﺑﲔ َ ﱢ‬ ‫ﺑﻌﺪ‪ْ َ َ ْ َ َ :-‬‬
‫وأﻗﻮل ‪ُ -‬‬
‫ِ‬ ‫ﺳﲈﺣﺔ ُ َ ِ‬ ‫اﻟﺘﺬﻛﲑ ‪ً َ ِ -‬‬
‫ﻣﻊ ﱠ ْ ِ‬
‫رﲪـﻪ اﷲ‪ِ -‬ﰲ » َ ْ َ‬
‫ﳎﻤـﻮع‬ ‫ﺑﻦ َﺑﺎز ‪ُ َ َ -‬‬ ‫ﻋﺒﺪ َ ِ‬
‫اﻟﻌﺰﻳﺰ ِ‬ ‫أﺳﺘﺎذﻧﺎ ﱠ ْ‬
‫اﻟﺸﻴﺦ َ ْ‬ ‫ﻗﺎﻟﻪ َ َ َ ُ ْ‬ ‫ﺧﺘﺎﻣﺎ‪َِ -‬ﺑﲈ َ َ ُ‬ ‫َ َ‬
‫اﻟﻔﺘﺎوى« )‪َُ-(٣٧٦/٨‬ﻟﻪ‪:-‬‬
‫ََ َ‬
‫ِ‬ ‫ﻋﴫ ﱢ ْ ِ‬ ‫»َ َ‬
‫ﻋﴫ ﱢ ﱠ‬
‫اﻟﺸﺪة‪.‬‬ ‫واﳊﻜﻤﺔ؛ َ َ ْ َ‬
‫وﻟﻴﺲ َ ْ َ‬ ‫واﻟﺼﱪ‪َ ْ َ ،‬‬‫اﻟﺮﻓﻖ‪ َ ،‬ﱠ ْ‬ ‫اﻟﻌﴫ َ ْ ُ‬
‫ﻫﺬا َ ْ ُ‬
‫وإﻳﺜﺎر ِ ﱡ ْ‬
‫ﻟﻠﺪﻧَﻴﺎ‪.‬‬ ‫أﻛﺜﺮﻫﻢ ِﰲ ﺟﻬﻞ‪ِ ،‬ﰲ َ ْ َ ٍ‬
‫ﻏﻔﻠﺔ‪ٍ َ ِ َ ،‬‬ ‫َ ْ‬ ‫ﱠﺎس َ ْ َ ُ ُ‬
‫اﻟﻨ ُ‬
‫ﺣﺘﻰ َ ِ َ‬ ‫ﺑﺪ ِﻣﻦ اﻟﺼﱪ‪ ،‬وﻻَ ﱠ ِ‬
‫وﺣﺘﻰ ُ َ ﱠ ُ‬
‫ﻳﻌﻠﻤﻮا«‪.‬‬ ‫ﱠﺎس‪ َ َ ،‬ﱠ‬ ‫وﺣﺘﻰ ُ َ ﱠ َ‬
‫ﻳﺒﻠﻎ اﻟﻨ ُ‬ ‫اﻟﺪﻋﻮة‪ َ َ ،‬ﱠ‬
‫ﺗﺼﻞ ﱠ ْ َ‬ ‫ﻣﻦ ﱢ ْ‬
‫اﻟﺮﻓﻖ؛ َ ﱠ‬ ‫ﺑﺪ َ‬ ‫َ ُ‬ ‫ﻓﻼ ُ ﱠ َ ﱠ‬‫َ َ‬
‫دﻳـﻨﻬﻢ‪ ،‬وﻻ ُدﻧﻴـﺎﻫﻢ‬‫ﻣـﺼﻠﺤﺔ ِ‬
‫ُ‬ ‫ﺗﻘـﻮم‬ ‫آدم؛ ﻻ‬ ‫واﻟـﺼﱪ ﱠ ٌ‬ ‫ِ‬ ‫ُ‬
‫ُ‬ ‫ﻋﺎﻣـﺔ ﳉﻤﻴـﻊ ﺑﻨـﻲ َ َ‬ ‫ﱠ ْ‬ ‫اﻟﺴﲈﺣﺔ‬
‫ﻓﺎﳊﺎﺟﺔ إﱃ ﱠ‬ ‫»‬
‫ﱠإﻻ ﲠﺎ«‪.‬‬
‫ِ‬
‫اﻹﺳﻼم ﰲ »ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪.(٢٤/٢٨‬‬ ‫ﻛﲈ ﻗﺎل ُ‬
‫ﺷﻴﺦ‬
‫ﻗﻠﺖ‪:‬‬
‫ُ‬
‫ﺻـﺪر ِﻣﻨﱢـﻲ‬ ‫َ‬
‫ﻳﻜـﻮن ﻗـﺪ َ َ َ‬ ‫ﻳﻤﻜﻦ أن‬
‫ُ‬ ‫ﻣﻊ ﻣﺎ‬ ‫ﺗﺘﻌﺎرض ‪ َ ْ -‬ﱠ َ‬
‫أﻟﺒﺘﺔ‪َ َ -‬‬ ‫ُ‬ ‫اﻟﻜﻠﲈت اﻟﻐﺎﻟﻴﺎت‪ ،‬اﻟﻌﺎﻟﻴﺎت‪ :‬ﻻ‬
‫ُ‬ ‫وﻫﺬه‬
‫واﻟﻠـﻪ‪ِ -‬ﻣﻦ ِ ِ‬
‫ﺣـﺮﴆ‬ ‫ِ‬ ‫ﳾء ِﻣﻦ ) ﱠ ٍ‬
‫ﺷﺪة( ﰲ َاﳌﻼم؛ ﻓﺬﻟﻚ ‪-‬‬ ‫اﻟﻜﻼم‪ ،‬أو ٍ‬
‫ِ‬ ‫ﺑﻌﺾ ) َ ِ ِ‬
‫ﺧﺸﻦ(‬ ‫ِ‬ ‫‪-‬ﰲ ﻫﺬا اﻟﻜﺘﺎب‪ِ -‬ﻣﻦ‬
‫ْ‬
‫ﻋﻤﻦ ُ َ ﱢ ُ ُ‬
‫ﻳﺸﺠﻌﻪ!‬ ‫ً‬
‫ﻓﻀﻼ َ ﱠ‬ ‫وﻳﺄﻧﺲ ﺑﻪ‪ ،‬أو ُ ُ‬
‫ﻳﺴﻜﺖ ﻋﻨﻪ؛‬ ‫ﻳﺮاه َ ُ‬ ‫ﻳﲈرس ﻫﺬا ُ ُ ﱠ‬
‫اﻟﻐﻠﻮ‪ ،‬أو ُ‬ ‫ﻗﻠﻮب َﻣﻦ ُ ُ‬
‫َ‬ ‫أن َ ُ ﱠ‬
‫أﻫﺰ‬ ‫ﻋﲆ َ ْ‬
‫ََ‬
‫)| } ~ (‪.‬‬
‫واﻟﺴﻼم!‬
‫اﻟﻌﻔﺎء ﱠ‬ ‫اﺳﺘﻤﺮ ﻫﺬا اﻟﻨ َ ُ‬
‫ﱠﻔﺲ ‪-‬ﻫﻜﺬا‪ -‬ﰲ )اﻟﺪﻋﻮة اﻟﺴﻠﻔﻴﺔ(؛ ﻓﻌﻠﻴﻬﺎ َ ُ‬ ‫ِ‬
‫ﻓﻠﺌﻦ َ ﱠ‬
‫ِ‬ ‫واﳊﻤﺪ ﷲ‪ -‬ﻓﻠﻢ َ ِ ْ‬
‫ﺧﺸﻦ( ﻟﻔﻈـﻲ ‪ِ -‬ﰲ َ ْ َ‬
‫أﻗـﺼﺎه!‪:-‬‬ ‫ﺷﺪﻳﺪ( ﻛﻼﻣﻲ‪ ،‬و) َ ُ‬
‫ﻳﺼﻞ ) ُ‬ ‫ُ‬ ‫اﻷﻣﺮ ‪-‬‬
‫ُ‬ ‫وﻛﻴﻔﲈ ﻛﺎن‬
‫إﱃ ْ‬
‫أن‪:‬‬
‫َُ ﱢ َ‬
‫أﺑﺪع‪...‬‬
‫أو ُ ْ ِ َ‬
‫أﺳﻘﻂ‪..‬‬
‫=‬ ‫أو ْ َ ْ ِ َ‬
‫أﺳﺘﺄﺻﻞ‪..‬‬
 ‫‪٣١٠‬‬
‫‪..............................................................................‬‬
‫أو ُ َ ﱢ َ‬
‫أﺿﻠﻞ‪...‬‬ ‫=‬
‫ِ‬ ‫ِ‬
‫أﻃﻌﻦ ﰲ ﱠ َ ﱢ‬
‫اﻟﺴﻠﻔﻴﲔ!‬ ‫ﺑﺎﻟﺒﺎﻃﻞ‪ :-‬ﱢأﲏ َ ُ‬ ‫ﺣﺘﻰ ﻻ ُ َ‬
‫ﻳﻘﺎل ﱠﰲ ‪-‬‬
‫ﻓﺎﻟﺴﻠﻔﻴﻮن ‪ِ ِ -‬‬‫ِ‬
‫وﻳﺼﻴﺒﻮن!‬‫ﻛﻐﲑﻫﻢ ﻣﻦ ﺑﻨﻲ آدم‪ُ -‬ﳜﻄﺌﻮن ُ‬ ‫ﱠ َ ﱡ‬
‫ﺑﻌﻀﻬﻢ‪ً ْ -‬‬
‫ﻃﻌﻨﺎ ﻓﻴﻬﻢ؟!!‬ ‫ٍ‬
‫ﺳﻠﻮﻛﻴﺎت ﻣﻨﻬﻢ ‪-‬أو ِﻣﻦ ِ‬ ‫ِ‬ ‫ُ‬
‫ﱠ‬ ‫ﺑﻌﺾ ُ‬ ‫ﻧﻘﺪ‬
‫ﻳﻜﻮن ُ‬ ‫ﻓﻜﻴﻒ‬
‫)« ¬ ® ¯(‪...‬‬
‫ِ‬ ‫ِ‬
‫اﻟﺴﻠﻔﻴﲔ‪ -‬ﻗﺪ ُ ِ ُ‬ ‫ِ‬
‫أﺧﻄﺎء ِ‬
‫ﻣﺸﺎﲠﺔ َﻣﻦ‬
‫ﻳﺪﺧﻠﻨﺎ ﰲ ُ‬ ‫ﺑﻌﻀﺎ ‪-‬ﻧﺤﻦ ﱠ َ ﱢ‬
‫ً‬ ‫ﺑﻌﻀﻨﺎ‬ ‫اﻟﺴﻜﻮت ﻋﻦ‬
‫َ‬ ‫ﺑﻞ ﱢإﲏ أرى ﱠ‬
‫أن ﱡ‬
‫ﻣﺒﻜﺘﺎ ﳍﻢ‪U T S RQ P O N M L) :-‬‬ ‫ﷲ ‪-‬ﺗﻌﺎﱃ‪ -‬ﻓﻴﻬﻢ ‪ َ ُ -‬ﱢ ً‬
‫ﻗﺎل ا ُ‬
‫‪...(V‬‬
‫اﻟﻜﱪى!‬ ‫ﱠُ‬
‫اﻟﻄﺎﻣﺔ ُ‬ ‫ٍ‬
‫ﺳﺎﻋﺘﺌﺬ‪-‬‬ ‫وﻫﺬه ‪-‬‬
‫ﺳـﺒﻴﻼ‪ِ َ َ ،-‬‬ ‫ِ‬ ‫ﻧﻌﻢ؛ ﱢ ْ ِ‬
‫وﺑﺤـﺴﺐ ﻣـﺎ ﺳـﻴﺄﰐ‬ ‫ً‬ ‫َْ‬
‫اﺳـﺘﻄﻌﻨﺎ إﱃ ذﻟـﻚ‬ ‫واﻟﻠﲔ‪ ،‬واﻟﻜﻠﻤﺔ ﱠ ﱢ‬
‫اﻟﻄﻴﺒﺔ ‪-‬ﻣﺎ‬ ‫ﺑﺎﻟﺮﻓﻖ‪ ،‬ﱢ‬
‫ﺷﻴﺦ اﻹﺳﻼم ‪-‬اﻹﻣﺎم‪.-‬‬ ‫ﻗﺮﻳﺒﺎ‪ِ -‬ﻣﻦ ِ‬
‫ﻛﻼم ِ‬ ‫‪ً -‬‬
‫ِ‬ ‫ﻗﻠﺘﻪ َ َ ُ ِ ِ‬
‫اﻟﻴـﻮم‪ -‬ﺑــ)اﻟﻨﻘـﺪ اﻟـﺬاﰐ(؛‬
‫َ‬ ‫ﳜﺮج ﻋﻦ ُأﺻﻮل ﻣﺎ ُ َ ﱠ‬
‫ﻳﺴﻤﻰ ‪-‬‬ ‫وذﻛﺮﺗﻪ‪-‬ﺑﻤﻨﱠﺔ اﷲ‪ -‬ﻻ ُ ُ‬
‫ْ ُ‬ ‫وﻏﺎﻳﺔ ﻣﺎ ُ ُ‬ ‫ُ‬
‫اﻟﺴﻔﻴﻨﺔ!‬
‫ﺗﻐﺮق ﱠ‬ ‫ﺣﺘﻰ ﻻ َ َ‬
‫ً‬
‫ﻣﻌﺎﳉـﺔ‬ ‫ِ‬
‫واﻟﻜـﻼم ‪-‬‬ ‫ِ‬
‫اﻟﻘـﻮل‬ ‫اﻹﺳﻼم ِﻣﻦ َ ْ ِ‬
‫ﻋـﺬب‬ ‫ِ‬ ‫ﺷﻴﺦ‬ ‫ﻳﺘﺠﺎوز ‪ٍ -‬‬
‫ﺑﺤﺎل‪ -‬ﻣﺎ ﻗﺎﻟﻪ ُ‬ ‫َُ‬ ‫ﻛﻠﻪ‪ -‬ﻻ‬‫وﻫﻮ ‪ ُ -‬ﱡ ُ‬
‫ﻟﺒﻌﺾ اﻷﺣﺪاث واﳊﻮادث‪ -‬ﻛﲈ ﰲ »ﳎﻤﻮع اﻟﻔﺘﺎوى« )‪:-(٥٤-٥٣/٢٨‬‬
‫ﲣﺸﲔ ﻋﲆ ﺑﻌﺾ اﻷﺻﺤﺎب واﻹﺧﻮان‪ :‬ﻓﻠﻴﺲ ذﻟﻚ‬ ‫ٍ‬ ‫ٍ‬
‫ﺗﻐﻠﻴﻆ‪ ،‬أو‬ ‫أن ﻣﺎ ﳚﺮي ِﻣﻦ ﻧﻮع‬ ‫ﺗﻌﻠﻤﻮن ﱠ‬
‫َ‬ ‫»‬
‫ﺑﻐﺾ‪.‬‬‫ﻣﻨﺎ‪ ،‬وﻻ ُ ْ ٌ‬‫ﺗﻐﲑ ِ ﱠ‬ ‫ﺑﺴﺒﺐ ذﻟﻚ ﱡ ٌ‬ ‫ِ‬ ‫ﺻﺎﺣﺒﻪ‪ ،‬وﻻ َ َ‬
‫ﺣﺼﻞ‬ ‫ِ‬ ‫ﺣﻖ‬ ‫ً‬
‫ﻧﻘﺼﺎ ﰲ ﱢ‬ ‫ً‬
‫ﻏﻀﺎﺿﺔ‪ ،‬وﻻ‬
‫وأﺣﺐ‪ُ َ ْ ،‬‬
‫وأﻋﻈﻢ‪.‬‬ ‫وأﻧﺒﻪ ِ ْ ً‬
‫ذﻛﺮا‪ َ َ ،‬ﱡ‬ ‫ﻗﺪرا‪ُ َ ْ ،‬‬ ‫ِ‬
‫واﻟﺘﺨﺸﲔ‪ُ َ ْ َ ،-‬‬
‫أرﻓﻊ َ ْ ً‬ ‫ِ‬
‫اﻟﺘﻐﻠﻴﻆ‬ ‫ﻋﻮﻣﻞ ﺑﻪ ِﻣﻦ‬
‫ﺑﻞ ﻫﻮ ‪-‬ﺑﻌﺪ ﻣﺎ ُ ِ َ‬
‫ِ‬ ‫ِ‬
‫اﳌـﺆﻣﻦ‬
‫َ‬ ‫ﻓـﺈن‬
‫ﺑﻌـﻀﻬﻢ ﺑـﺒﻌﺾ‪ ،‬ﱠ‬ ‫ﻳﺼﻠﺢ اﷲُ ﲠـﺎ َ‬ ‫اﻷﻣﻮر ﻫﻲ ﻣﻦ ﻣﺼﺎﻟﺢ اﳌﺆﻣﻨﲔ‪ ،‬اﻟﺘﻲ ُ ْ ِ ُ‬ ‫ُ‬ ‫وإﻧﲈ ﻫﺬه‬ ‫ﱠ‬
‫ﻟﻜـﻦ ذﻟـﻚ‬ ‫ِ‬
‫اﳋﺸﻮﻧﺔ؛‬ ‫اﻟﻮﺳﺦ ﱠإﻻ ﺑﻨﻮ ٍع ِﻣﻦ ُ‬ ‫ُ‬ ‫ﻳﻨﻘﻠﻊ‬ ‫إﺣﺪاﳘﺎ اﻷﺧﺮى‪ ،‬وﻗﺪ ﻻ‬ ‫ُ‬ ‫ُ‬
‫ﺗﻐﺴﻞ‬ ‫ﻛﺎﻟﻴﺪﻳﻦ؛‬ ‫ِ‬
‫ﻟﻠﻤﺆﻣﻦ‬
‫ﱠ‬ ‫ُ‬ ‫َْ‬
‫اﻟﻨﻈﺎﻓﺔ‪ِ ُ ،‬‬ ‫ِ‬ ‫ﻳﻮﺟﺐ ِﻣﻦ‬
‫اﻟﺘﺨﺸﲔ‪.‬‬
‫َ‬ ‫ﻧﺤﻤﺪ ﻣﻌﻪ ذﻟﻚ‬ ‫واﻟﻨﻌﻮﻣﺔ‪ ،‬ﻣﺎ َ ْ َ ُ‬ ‫ُ ِ ُ‬
‫واﻟﺘﻘﻮى‪ ،‬واﺟﺐ ﻋﻠﻴﻨﺎ ﻧﴫ ِ‬
‫أﻋﻈـﻢ‬
‫َ‬ ‫ً‬
‫ﺑﻌـﻀﺎ ‪-‬‬ ‫ﺑﻌﻀﻨﺎ‬ ‫ُ‬ ‫ٌ‬ ‫اﻟﱪ ﱠ ْ َ‬ ‫ﲨﻴﻌﺎ‪ -‬ﻣﺘﻌﺎوﻧﻮن ﻋﲆ ِ ﱢ‬ ‫وﺗﻌﻠﻤﻮن‪ :‬ﱠأﻧﺎ ‪ً -‬‬
‫ٍ‬
‫ﲣـﺸﲔ=‬ ‫ﻳﻈﻨﻪ ِﻣـﻦ ﻧـﻮ ِع‬
‫اﻹﺧﻮان‪ ،‬ﳌﺎ ﻗﺪ ﱡ‬‫ِ‬ ‫ِ‬
‫اﻷﺻﺤﺎب‪ ،‬أو‬ ‫ﺑﻌﺾ‬ ‫ﻳﺆذي َ‬‫أن ُ ْ َ‬ ‫رام ْ‬ ‫ﻓﻤﻦ َ‬ ‫وأﺷﺪ‪-‬؛ َ‬ ‫ﱠ‬ ‫ﱠﳑﺎ ﻛﺎن‪،‬‬
‫‪٣١١‬‬
‫‪..............................................................................‬‬

‫ﻋﻮﻣﻞ ﺑﻪ‪ :‬ﻓﻬﻮ ِ ُ‬

‫اﻟﻐﺎﻟﻂ!‬ ‫=ُ َِ‬
‫ﺳـﻮء‬
‫ﻇـﻦ َ ْ‬
‫ﻇـﻦ ﱠ‬
‫اﻟﺘﻌﺎون واﻟﺘﻨﺎﴏ؛ ﻓﻘﺪ ﱠ‬
‫ُ‬ ‫أﻣﺮوا ﺑﻪ ِﻣﻦ‬
‫ِ‬
‫ﻋﲈ ُ ُ‬ ‫أن اﳌﺆﻣﻨﲔ َ ْ َ ُ َ‬
‫ﻳﺒﺨﻠﻮن ﱠ‬ ‫ﻇﻦ ﱠ‬
‫وﻛﺬﻟﻚ؛ َﻣﻦ ﱠ‬
‫)‪.(< ; : 9 8 7 6‬‬
‫اﻟـﺴﺎﻋﺔ‪ -‬ﱠإﻻ‬ ‫ِ‬ ‫ِ‬ ‫وﻣﺎ ﻏﺎب ﻋﻨﱠﺎ ٌ ِ‬
‫وﻣﻨﺰﻟﺘـﻪ ﻋﻨـﺪﻧﺎ‬
‫ُ ُ‬ ‫اﻟـﺴﺎﻋﺔ‪ -‬أو َ ْﻗﺒـﻞ ﱠ‬
‫َ‬ ‫ﻗﺪم إﻟﻴﻨﺎ ‪-‬‬
‫أﺣﺪ ﻣﻦ اﳉﲈﻋﺔ‪ ،‬أو َ‬ ‫َ‬
‫وأﺟﻞ‪ُ َ ْ ،‬‬
‫وأرﻓﻊ‪.‬‬ ‫أﻋﻈﻢ ﳑﺎ ﻛﺎﻧﺖ‪ َ َ ،‬ﱡ‬
‫ُ‬ ‫اﻟﻴﻮم‪-‬‬
‫‪َ -‬‬
‫ِ‬
‫اﺟﺘﻬﺎد‬ ‫ﻳﻘﻊ ﻓﻴﻬﺎ ِﻣﻦ‬ ‫ِ ِ‬ ‫أن ﻣﺎ ُ َ‬ ‫وﺗﻌﻠﻤﻮن ‪-‬رﴈ اﷲ ﻋﻨﻜﻢ‪ :-‬ﱠ‬ ‫َ‬
‫اﻟﻘﻀﻴﺔ ﻣﻦ اﳊﻮادث ُ‬ ‫ﱠ‬ ‫دون ﻫﺬه‬
‫أﻫﻞ اﻹﻳﲈن‪ ،‬وﻣﺎ ﻻ ُ ﱠﺑﺪ ﻣﻨﻪ ِﻣﻦ ﻧﺰﻏﺎت اﻟﺸﻴﻄﺎن‪ -‬ﻣﺎ ﻻ‬
‫أﺣﻮال ِ‬‫ِ‬ ‫وﺗﻨﻮ ِع‬ ‫ِ‬
‫اﻵراء‪ ،‬واﺧﺘﻼف اﻷﻫﻮاء‪ ،‬ﱡ‬
‫ِ‬

‫ﻧﻮع اﻹﻧﺴﺎن‪ ،‬وﻗﺪ ﻗﺎل ‪-‬ﺗﻌﺎﱃ‪Æ Å.Ã Â Á À ¿ ¾ ½) :-‬‬

‫ﻳﻌﺮى ﻋﻨﻪ ُ‬ ‫ﻳﺘﺼﻮر ْ‬
‫أن َ ْ َ‬ ‫َُ َ ﱠ ُ‬
‫‪ÓÒÑÐÏÎÍÌËÊÉÈÇ‬‬
‫‪] (Ô‬اﻷﺣﺰاب‪.«[٧٣-٧٢:‬‬
‫ﻗﻠﺖ‪:‬‬
‫ُ‬
‫اﻟﺴﻠﻒ(‪ِ َ ِ ،‬‬
‫وﳊﻤﻠـﺔ َ ِ ِ‬ ‫اﻟﺴﻨﺔ(‪ ،‬و) ِ ُ ِ‬ ‫ﻣﻮﺟﻪ ) ِ َ ْ ِ‬ ‫أن َ َ ِ‬
‫ﻫـﺬه‬ ‫َ ََ‬ ‫ﻣﻨﻬﺞ ﱠ َ‬ ‫ﻷﻫﻞ ﱡ ﱠ َ َ‬
‫ﻟﺪﻋﺎة َ ْ َ ِ‬ ‫ﻫﻮ ُ َ ﱠ ٌ‬ ‫ﻛﻠﻪ‪ ِ -‬ﱠ َ‬
‫إﻧﲈ ُ َ‬ ‫ﻛﻼﻣﻲ ‪ ُ -‬ﱠ ُ‬ ‫وﻟﻴﻌﻠْﻢ َ ﱠ‬
‫ََُْْ‬
‫أﺧﻄﺄ َ ِ ُ ُ‬
‫واﺣﺪﻫﻢ‪َْ ،‬أو َ ﱠ‬ ‫إذا َ ْ َ َ‬‫اﳌﺒﺎرﻛﺔ(‪َ ِ -‬‬ ‫ِ‬
‫اﻟﺴﻠﻔﻴﺔ ُ َ َ َ‬ ‫) ِ َ ِ‬
‫ﺑﻌﻀﻬﻢ‪.-‬‬
‫زل َ ْ ُ ُ‬ ‫اﻟﻌﻘﻴﺪة ﱠ َ ﱠ‬ ‫َ‬
‫)' ( ) * ‪...(, +‬‬
‫ﻟﻀﺎل َ ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬
‫ﻏﲑ َﻧ ّ‬
‫ﻘﻲ‪..‬‬ ‫ﻘﻲ‪َ ،‬وﻻَ َ ﱟ ْ‬ ‫ﻻَ ُﳌ ْ َﺒﺘﺪ ٍع َﺷ ّ‬
‫ِ‬ ‫ﻟﺒﺪﻋﺔ‪َ ،‬وﻻَ ِ َ ً‬ ‫ﻻَ َ ِ ً ِ‬
‫ﻣﺒﺘﺪﻋﺔ!!‬
‫ﻋﻦ ُ ْ َ َ‬
‫دﻓﺎﻋﺎ َ ْ‬ ‫ﺗﺮوﳚﺎ ِ ْ َ‬ ‫ْ‬
‫)\ ] ^ _ ` ‪...( e d c b a‬‬
‫ﻧﻈﺮة َ َ ٍ‬ ‫ﻛﻞ ٍ‬ ‫‪ َ ْ ...‬ﱠ ِ‬
‫ﻧﺼﻔﺔ ﻻ َ ْ‬
‫ﺗﺸﻮﻳﻪ!‬ ‫ﻧﺎﻇﺮ ﻓﻴﻪ‪ُ ْ ُ ْ َ ْ ،‬‬
‫وﻟﻴﻨﻈﺮه َ َ‬ ‫ﻓﻠﻴﺘﻖ اﷲَ ‪-‬ﺗﻌﺎﱃ‪ -‬ﱡ‬
‫ِ‬ ‫اﻟﻘﻠـﻮب‪ِ َ َ َ ،‬‬
‫وﲬـﺪت َ‬ ‫اﻟﻨﻔـﻮس‪ِ ِ :‬‬ ‫ﻣﻊ ﱢأﲏ ﻋﲆ )ﻳﻘﲔ( ﱠأﻧﻪ »إذا َ َ ِ‬
‫اﳋـﻮاﻃﺮ‪ َ ْ ،‬ﱠ ْ‬
‫واﻧـﺴﺪت‬ ‫ُ‬ ‫ﻋﻤﻴـﺖ ُ ُ‬ ‫ﻧﻔﺮت ﱡ ُ ُ َ َ‬ ‫َ‬ ‫ُ‬
‫أﺑﻮاب اﻟﻔﻮاﺋﺪ«‪.‬‬
‫ُ‬
‫اﺑﻦ ﻋﻘﻴﻞ ﰲ »اﻟﻮاﺿﺢ« )‪.(٥٢٨/١‬‬ ‫اﻟﻮﻓﺎء ُ‬ ‫ﻛﲈ ﻗﺎل ﱠ ُ‬
‫اﻟﻌﻼﻣﺔ أﺑﻮ َ‬
‫ﺳﺒﺤﺎﻧﻪ‪ٌ َ َ -‬‬ ‫ِ ِ‬
‫وﻫﻮ ُ ْ َ َ‬
‫اﳌﺴﺘﻌﺎن‪.-‬‬ ‫ﺧﻠﻒ‪َ ُ َ -‬‬ ‫وﺣﺪه‪َ ْ ُ -‬‬
‫اﳌﺸﺘـﻜﻰ‪َ ،‬وﻓﻴﻪ ‪ُ َ َ ْ ُ -‬‬ ‫‪ ...‬ﻓﺈﱃ اﷲ ‪ُ َ -‬‬
 ‫‪٣١٢‬‬

‫َ ْ َ ُ‬
‫أﺣﺰاب ﱠ ْ ِ ِ‬
‫اﻟﺘﻤﻴﻴﻊ!‬
‫ِ‬
‫وأﻫﻠﻬــﺎ ِ َ َ ً‬ ‫َِ ِ‬ ‫ـﲆ ﱠ ِ‬ ‫َﱠ‬
‫ﺟﻨﺎﻳـﺔ َﻛﺒِـ َﲑًة‪،‬‬ ‫اﻟـﺴﻠﻔﻴﺔ َ َ ْ َ‬
‫اﻟـﺪﻋﻮة ﱠ ﱠ‬
‫َْ‬ ‫ﺟﻨـﻰ َﻋـ َ‬
‫اﻟـﺼﻨﻒ َﻗــﺪ َ َ‬
‫ﻫـﺬا ﱢ ْ َ‬ ‫ﻷن َ َ‬
‫أﻋﲔ ﱠ ِ‬
‫اﻟﻨﺎس)‪.(١‬‬ ‫وﺷﻮﻫﻮﻫﻢ ﰲ َ ْ ُ ِ‬
‫َ َ ﱠ ُ ُ ْ‬

‫*****‬

‫)‪...( Ï Î )(١‬‬
‫َو) ‪... ( G F E D C‬‬
‫‪٣١٣‬‬

‫‪ ‬‬
‫‪...‬‬ ‫و‬

‫اﻟـﺴﻠﻔﻲ َ ِ ِ‬‫ِ‬ ‫ﺛـﻢ ِ ْ َ ْ َ ِ‬ ‫ِِ‬ ‫ﻧﺼﺤﺎ ﷲ و ِ ِ َ ِ ِ ِ‬

‫ﻟﻠﻤـﻨﻬﺞ ﱠ َ ﱢ َ ْ‬
‫وأﻫﻠـﻪ؛‬ ‫وﻟﺮﺳـﻮﻟﻪ‪ ُ ،‬ﱠ‬‫ﻟﻜﺘﺎﺑﻪ َ َ ُ‬ ‫ﻛﺘﺒﻨﺎ َﻫﺬا ِإﻻﱠ ُ ْ ً َ‬
‫َ َﻓﲈ َ َ ْ َ‬
‫ِِ‬
‫رﺳـﻮﻟﻪ‪،‬‬ ‫ﱠِ‬ ‫اﻟﻌﺪل)‪َ ،(١‬وَﻋـ َﲆ ﻛَِﺘـ ِ‬
‫ﻋﲆ َ ْ ِ‬ ‫اﳊﻖ؛ َ ِ ِ‬
‫اﻟﻘﺎﺋﻢ َ َ‬ ‫اﻧﻄﻼﻗﺎ ِﻣﻦ َ ْ َ ِ‬
‫ْ َِ ً‬
‫وﺳـﻨﺔ َ ُ‬‫ﺎب اﷲ‪ُ َ ،‬‬ ‫اﳌﻨﻬﺞ َ ﱢ‬
‫وﺗﻄﺒﻴﻖ َ ِ‬
‫اﻟﺴﻠﻒ‪.‬‬ ‫ََ ِْ ِ ﱠ‬

‫اﻟﻌﻼﻣﺔ ﻋﺒﺪ اﻟﺮﲪﻦ ﺑﻦ ﺣﺴﻦ ﺑﻦ ﳏﻤﺪ ﺑـﻦ ﻋﺒـﺪ اﻟﻮﻫـﺎب ‪-‬ﻛـﲈ ﰲ » ﱡ َ‬

‫اﻟـﺪرر‬ ‫اﻟﺸﻴﺦ ّ ُ‬ ‫ُ‬ ‫)‪ (١‬وﻗﺎل‬
‫إﺧﻮاﻧﻪ‪:-‬‬ ‫َ‬ ‫اﻟﺴﻨﻴﺔ« )‪ َ ُ (٣٤٩/٤‬ﱢ ً‬
‫ﻣﻮﺟﻬﺎ‬ ‫ِ‬
‫ﱠ ﱠ‬
‫ِ‬
‫واﳉﺪال!‬ ‫اﻟﺘﻨﺎز ِع‬
‫أدى إﱃ ﱠ ُ‬ ‫َ ِ‬ ‫ﺑﻠﻐﻨﻲ ﱠ ُ‬ ‫»‪َ َ ...‬‬
‫ﻣﺴﺎﺋﻞ؛ ] ﱠﳑﺎ[ ﱠ‬ ‫اﺧﺘﻠﻔﺘﻢ ﰲ‬ ‫ُ‬ ‫أﻧﻜﻢ‬
‫واﻃﻠﺒﻮا ﺛﻮاب اﷲ ﰲ ﱡ ِ ِ‬
‫ﺗﻌﻠﻤـﻪ‬ ‫ُ‬ ‫ﺑﺂداب ِ‬
‫اﻟﻌﻠﻢ‪،‬‬ ‫ِ‬ ‫وﺗﺄدﺑﻮا‬ ‫ِ‬ ‫ِ‬
‫َ‬ ‫ﻓﺎﺗﻘﻮا اﷲَ‪ ،‬ﱠ‬ ‫اﻵﺧﺮة؛ ﱠ‬ ‫ﻃﻼب‬ ‫ﺷﺄن‬
‫وﻟﻴﺲ ﻫﺬا َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺣﺼﻮﻟﻪ‪.‬‬ ‫واﻟﺴﺒﺐ ﰲ‬
‫ُ‬ ‫ﺛﻤﺮﺗﻪ‪،‬‬
‫ﻓﺈﻧﻪ ُ‬ ‫ﺑﺎﻟﻌﻤﻞ؛ ﱠ ُ‬ ‫ِ‬ ‫وأﺗﺒﻌﻮا ْ َ‬
‫اﻟﻌﻠﻢ‬ ‫وﺗﻌﻠﻴﻤﻪ‪ُ ِ ْ َ ،‬‬
‫واﻟﺘﻘﻮى‪.‬‬ ‫اﻟﱪ ﱠ ْ‬ ‫وﻛﻮﻧﻮا ُﻣﺘﻌﺎوﻧﲔ ﻋﲆ ِ ﱢ‬
‫ﻟﺮﺑـﻪ‪ً ِ ُ ،‬‬ ‫ﻳﻌﻨﻴﻪ‪ َ َ ُ ،‬ﱢ‬ ‫ﺻﻤﻮﺗﺎ ﻋﲈ ﻻ ِ‬ ‫إﺧﻼص ﻃﺎﻟﺐ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻣﺘﻮاﺿـﻌﺎ‬ ‫ﻼ ﱢ‬ ‫ﻣﺘـﺬﻟ ً‬ ‫ﻳﻜﻮن َ ُ ً ﱠ َ ْ‬ ‫َ‬ ‫اﻟﻌﻠﻢ‪ْ :‬‬
‫أن‬ ‫ﻋﻼﻣﺎت‬ ‫وﻣﻦ‬
‫ﻟﺴﺎن ِ‬ ‫ِ‬ ‫اﳊﻖ ﻋﲆ ِ‬ ‫ِ‬
‫ﻏﲑه‪.‬‬ ‫ﻟﺴﺎﻧﻪ‪ ،‬أو‬ ‫ﻇﻬﺮ ﱡ‬ ‫ﻣﺘﺄدﺑﺎ‪ ،‬ﻻ ُﻳﺒﺎﱄ َ َ َ‬ ‫ﻣﺘﻮرﻋﺎ ُ َ ﱢ ً‬
‫ﻟﻌﺒﺎدﺗﻪ؛ ُ َ َ ﱢ ً‬
‫ﻳﻤﻴﻞ ﺑﻪ اﳍﻮى‪ ،‬وﻻ ﻳﺮﻛﻦ إﱃ ِ‬
‫زﻳﻨﺔ ﱡ ْ‬
‫اﻟﺪﻧﻴﺎ«‪.‬‬ ‫ﳛﺴﺪ‪ ،‬وﻻ ُ‬ ‫ﳛﻘﺪ وﻻ ُ ُ‬ ‫ﻳﻔﺨﺮ‪ ،‬وﻻ ُ‬ ‫ﻳﻨﺘﴫ وﻻ‬ ‫ﻻ‬
‫ُ‬ ‫ُ‬ ‫ُ‬
‫ﻓﻠﻴﺲ ْ ِ‬ ‫ﻇﻠﻢ َ ِ‬ ‫ﻋﺮف ِﻣﻦ ِ ِ‬
‫اﻹﻧـﺼﺎف«‪.‬‬ ‫أن َ ْ ِ َ‬
‫ﻳﺮﺟـﻊ ِإﱃ ِ ْ َ‬ ‫ﻳﻜﻠـﻢ‪ِ ،‬إﻻﱠ َ ْ‬‫أن ُ َ ﱠ‬ ‫ﻳﻨﺒﻐـﻲ َ ْ‬‫ﺧﺼﻤﻪ؛ َ َ ْ َ َ َ‬ ‫ﻋﺎدﺗﻪ ُ ْ ُ ْ‬ ‫ﻣﻦ ُ ِ َ ْ َ َ‬ ‫َ ﱠأﻣﺎ » َ ْ‬
‫اﻟﻔﻘﻪ« )‪.-(٥١٦/١‬‬ ‫أﺻﻮل ِ ْ‬ ‫اﻟﻮاﺿﺢ ِﰲ ُ ُ‬
‫ﻋﻘﻴﻞ ِﰲ » ِ‬
‫َ‬
‫اﻟﻮﻓﺎء اﺑﻦ َ ِ‬
‫اﻟﻌﻼﻣﺔ َ ُأﺑﻮ َ َ ْ ُ‬ ‫ﻗﺎل َ ﱠ َ ُ‬ ‫ﻛﲈ َ َ‬ ‫‪ََ-‬‬
 ‫‪٣١٤‬‬

‫ﻟﺘﺤﻘﻴـﻖ ِ ِ‬
‫ِ ِ‬ ‫ِ‬ ‫ش َ ِ ِ‬ ‫ِ‬
‫ﻫـﺬه‬‫ﻳﻮﻓﻘَﻨـﺎ ‪َ -‬ﲨﻴﻌـًﺎ َ ْ ِ َ‬ ‫اﻟﻌﻈـﻴﻢ‪ْ َ :‬‬
‫أن ُ َ ﱢ َ‬ ‫اﻟﻌـْﺮ ِ‬
‫رب َ‬‫اﻟﻌﻈﻴﻢ‪ َ ،‬ﱠ‬ ‫َ ْ َُ‬
‫أﺳﺄل اﷲَ َ َ‬
‫اﳌﻄﺎﻟﺐ‪ ِ -‬ﱠ ِ‬
‫َ َ ِ‬
‫ﺳﻤﻴﻊ ُ ِ ٌ‬
‫ﳎﻴﺐ‪.-‬‬ ‫إﻧﻪ َ ٌ‬
‫ُ‬
‫ِِ‬ ‫ِِ‬ ‫ﻧﺒﻴﻨﺎ ُ َ ٍ‬
‫وﺻﺤﺒﻪ‪ َ َ -‬ﱠ َ‬
‫وﺳﻠﻢ)‪.(١‬‬ ‫ﻋﲆ َ ِ ﱢ َ ﱠ‬
‫ﳏﻤﺪ ‪َ-‬وَﻋ َﲆ آﻟﻪ َ َ ْ‬ ‫وﺻﲆ اﷲُ َ َ‬
‫َ َ ﱠ‬

‫ِ‬
‫اﻟـﺼﺪﻳﻖ‪َ ْ ُ ،‬‬
‫اﻷﺳـﺘﺎذ ﱡ ْ ُ‬ ‫ﻛﺘﺒﻪ َ ِ َ ُ‬
‫ﻓﻀﻴﻠﺔ َ‬ ‫ﻫﺬه‪ِ َ َ ْ َ -‬‬
‫ﻟﺘﻌﻠﻴﻘﺎﰐ َ ِ‬
‫ﺧﺘﺎﻣﺎ ِ َ ْ ِ َ ِ‬
‫)‪َ (١‬وﻻَ َ َأرى ‪ً ِ -‬‬
‫اﻟـﺪﻛﺘﻮر‬ ‫اﻷخ‬ ‫أﲨﻞ ﱠﳑﺎ َ َ َ ُ‬
‫ِ‬ ‫ﺧﲑا‪ِ -‬ﰲ ِ َ ِ ِ‬ ‫ﺟﺰاه اﷲُ َ ْ ً‬ ‫ِ‬ ‫اﻟﺸﻴﺦ ِ ِ ِ‬
‫اﻟﻨﺼﻴﺤﺔ« )ص‪:(٣٥-٣٤‬‬ ‫رﺳﺎﻟﺘﻪ » ﱠ َ‬ ‫َ‬ ‫اﻟﺮﺣﻴﲇ ‪ُ َ َ -‬‬ ‫إﺑﺮاﻫﻴﻢ ﱡ َ ْ‬ ‫ﱠ ْ ْ‬
‫ﻣﻦ َ َ‬ ‫ﳐﺎﻟﻒ‪َ ،‬أو َ ْﻓﺘﻮى ِ ﱠ ِ ِ ِ‬
‫ﻋﲆ ُ َ ِ ٍ‬ ‫ﻋﺎﱂٍ َ َ‬ ‫ﻳﺼﺪر رد ِﻣﻦ َ ِ‬ ‫ِ‬ ‫ِ‬ ‫وﻣﻦ َ ْ َ ِ‬‫ِ‬
‫ﺧﻄﺄ‪:-‬‬ ‫ﺑﺎﻟﺘﺤﺬﻳﺮ ْ‬
‫ْ‬ ‫ْ َ‬ ‫ْﺪﻣﺎ َ ْ ُ ُ َ ﱞ ْ‬ ‫اﻷﺧﻄﺎء ﱠ َ‬
‫اﻟﺸﺎﺋﻌﺔ ‪-‬ﻋﻨ َ َ‬ ‫»َ َ‬
‫اﻟـﺮد! َ ْأو‬ ‫ﻣـﻦ َ ِ َ‬
‫ذﻟـﻚ ﱠ ّ‬
‫ﺑﻴـﺎن ِ ِ ِ ِ‬
‫ﻣـﻮﻗﻔﻬﻢ ْ‬ ‫وﻃﻠﺒﺔ ِ ْ‬
‫اﻟﻌﻠﻢ‪ْ َ َ َ َ :‬‬
‫واﻟﻌﻠﲈء‪ِ َ َ ،‬‬
‫ﻟﻠﺴﻨﱠﺔ‪َ َ َ َ ُ َ ،‬‬
‫ْﺘﺴﺒﲔ ِ ِ‬ ‫ِ‬ ‫ﻛﺜﲑ ِﻣﻦ ﱠ َ ِ‬
‫اﻟﻄﻠﺒﺔ ُاﳌﻨ َ ِ َ ﱡ‬ ‫َ‬
‫َ َ ُ ِ‬
‫ﻣﻄﺎﻟﺒﺔ َ ٍ َ‬
‫ُ َ‬
‫ِْ َ‬
‫ﺗﻠﻚ َ ْ َ‬
‫اﻟﻔﺘﻮى!!‬
‫ﺑﺘﺤﺪﻳﺪ ِ ِ ِ ِ‬
‫ﺑﻞ اﻟﻌﻮام!‪ِ ِ َ ِ -‬‬ ‫ﻃﻠﺒﺔ ِ ْ ِ‬ ‫اﻷﻣﺮ ِ َإﱃ َ ْ‬
‫اﻟـﺮاد‪،‬‬
‫ﻣـﻦ ﱠ ﱢ‬
‫ﻣﻮﻗﻔﻬﻢ َ‬ ‫َْ‬ ‫ْ‬ ‫اﻟﺼﻐﺎر ‪ّ َ َ ِ َ -‬‬
‫اﻟﻌﻠﻢ ﱢ َ‬ ‫ﻳﻄﺎﻟﺐ َ َ َ ُ‬
‫أن ُ َ َ‬ ‫وﺻﻞ َ ْ ُ‬
‫َ ْﺑﻞ َ َ َ‬
‫َ ِ‬
‫واﳌﺮدود َ َ ْ‬
‫ﻋﻠﻴﻪ!‬ ‫َ ْ ُ‬
‫ﺑﺴﺒﺐ َ ِ‬
‫اﻟﻨﺎس ِ َ َ ِ‬ ‫ﺿﻮء َ ِ َ‬
‫ﻋﲆ َ ِ‬ ‫ﺛﻢ َ ْ ِ ُ َ‬
‫ﻫﺠـﺮ‬ ‫ﺣﺘﻰ َ ُ ﱠ‬
‫ﻟـﺮﺑﲈ َ َ َ‬ ‫ذﻟﻚ؛ َ ﱠ‬ ‫وﻳﺘﻬﺎﺟﺮ ﱠ ُ‬
‫واﻟﱪاء‪ُ َ َ َ َ ،‬‬ ‫ذﻟﻚ‪َ َ َ -‬‬
‫اﻟﻮﻻء َ َ َ‬ ‫ْ‬ ‫ﻳﻌﻘﺪون ‪َ َ -‬‬ ‫ُﱠ‬
‫اﻟـﺼﺤﻴﺤﺔ ‪َ ِ -‬‬
‫واﻟﻌﻘﻴـﺪة ﱠ ِ َ َ‬
‫اﻟﻌﻠـﻢ َ َ ِ َ َ‬
‫ﺳـﻨﲔ َ ِ َ‬ ‫ِ‬ ‫ِ‬ ‫ﺑﻌﺾ ُ ِ ِ ِ‬ ‫ﺑﻌﺾ ﱠ َ ِ‬
‫ﻃﻮﻳﻠـﺔ‬ ‫اﺳـﺘﻔﺎدوا ﻣـﻨْ ُﻬﻢ ْ َ‬ ‫ﺷﻴﻮﺧﻬﻢ ﱠ َ‬
‫اﻟﺬﻳﻦ ْ َ َ ُ‬ ‫ُ‬ ‫اﻟﻄﻠﺒﺔ َ ْ َ‬
‫َ‬ ‫َْ ُ‬
‫ذﻟﻚ‪!-‬‬ ‫ﺑﺴﺒﺐ َ ِ‬
‫‪ِ َ َ ِ-‬‬
‫واﻟﺪﻳـﻪ‪ ،‬ورﺑـﲈ ُ ﱢ َ ِ‬
‫ِ ِ‬ ‫اﻟﺒﻴﻮت؛ َ َ ِ ُ‬
‫ﻓﺘﺠـﺪ َ َ‬ ‫ﻋﻤﺖ ِ ْ‬
‫وﻟﺮﺑﲈ َ ِ‬
‫ﻃﻠﻘـﺖ‬ ‫واﻻﺑـﻦ َ ْ ُ‬
‫ﳚﻔـﻮ َ َ ْ َ ُ ﱠ‬ ‫ﳞﺠـﺮ َ َ ُ‬
‫أﺧـﺎه‪َ ْ َ ،‬‬ ‫اﻷخ َ ْ ُ ُ‬ ‫اﻟﻔﺘﻨ َُﺔ ُ ُ َ‬ ‫َ ُ ﱠَ ﱠ‬
‫ذﻟﻚ!‬ ‫ﺑﺴﺒﺐ َ ِ‬
‫اﻷﻃﻔﺎل ِ َ َ ِ‬
‫وﻓﺮق َ ْ َ ُ‬‫اﻟﺰوﺟﺔ‪ ُ َ ،‬ﱢ َ‬
‫ﱠ ْ َ ُ‬
‫ﻃﺎﺋﻔـﺔ ُ ِ ُ‬
‫ﺗﻜﻴـﻞ‬ ‫ﻛـﻞ َ ِ َ ٍ‬ ‫اﻧﻘـﺴﻢ ِإﱃ َ ِ َ َ ْ ِ‬
‫ﻃـﺎﺋﻔﺘﲔ ‪ْ َ -‬أو َ ْ َ‬
‫أﻛﺜـﺮ‪-‬؛ ُ ﱡ‬ ‫اﳌﺠﺘﻤﻊ؛ َ َ ِ ُ‬
‫ﻓﺘﺠﺪ َ ﱠ ُ‬
‫أﻧﻪ ْ َ َ َ‬ ‫ﻧﻈﺮت ِ َإﱃ ُ ْ َ َ‬ ‫وأ ﱠﻣﺎ ِ َ‬
‫إذا َﻣﺎ َ َ ْ َ‬ ‫ََ‬
‫ِ‬
‫اﳍﺠﺮ َﳍﺎ!‬
‫وﺗﻮﺟﺐ َ ْ َ‬‫اﻟﺘﻬﻢ‪ُ ِ ُ َ ،‬‬ ‫ﻟﻸﺧﺮى ﱡ َ‬ ‫ُْ َ‬
‫اﻷﺧﺮى ‪ِ َ -‬‬ ‫ﻋﻘﻴﺪة ﱠ ِ َ ِ‬
‫ﺗﻘﺪح ِﰲ َ ِ َ ِ‬ ‫ﺗﺴﺘﻄﻴﻊ َ ِ َ‬
‫ِ‬ ‫ْﺘﺴﺒﲔ ِ ِ ِ‬ ‫ﺑﲔ ُاﳌﻨ َ ِ ِ‬
‫وﰲ‬ ‫اﻟﻄﺎﺋﻔﺔ ُ ْ َ‬ ‫ﻃﺎﺋﻔ ٌﺔ َ ْ‬
‫أن َ ْ َ َ‬ ‫ﻟﻠﺴﻨﱠﺔ؛ ﱠﳑﻦ ﻻَ َ ْ َ ُ‬ ‫ﱡ‬ ‫َ ُﱡ‬
‫وﻛﻞ َ َ‬
‫ﻫﺬا َ ْ َ‬
‫اﳋﻼف!‬‫ﻳﻨﺸﺄ َﻫﺬا ِ َ‬ ‫أن َ ْ َ‬‫ﻗﺒﻞ َ ْ‬‫ْﻬﺠﻬﺎ‪َ ْ َ -‬‬ ‫َ ِ‬
‫ﺳﻼﻣﺔ َﻣﻨ َ ِ َ‬ ‫َ َ‬
‫اﻟـﺴﻨﱠﺔ‪ْ َ ،‬أو ِ َإﱃ َ َ‬
‫اﳍـﻮى‬ ‫اﻹﻧﻜـﺎر ِﻋﻨ َ‬
‫ْـﺪ َ ْ ِ‬
‫أﻫـﻞ ﱡ‬ ‫وﻗﻮاﻋﺪ ِ ْ َ ِ‬‫اﳌﻔﺮط ِﺑﺎﻟﺴﻨ ِﱠﺔ‪ِ ِ َ ،‬‬
‫ﱡ َ‬
‫اﳉﻬﻞ ُ ْ ِ ِ‬
‫ﻣﺮﺟﻌﻪ‪ ِ :‬ﱠإﻣﺎ ِ َإﱃ َ ْ ِ‬‫وﻫﺬا َ ْ ِ ُ ُ‬ ‫َ َ‬
‫=‬ ‫اﻟﺴﻼﻣﺔ‪...«-‬‬ ‫ﺴﺄل اﷲَ ﱠ َ َ‬ ‫‪َ-‬ﻧ ْ َ ُ‬
‫‪٣١٥‬‬
‫‪..............................................................................‬‬
‫= ُْ ُ‬
‫ﻗﻠﺖ‪:‬‬
‫اﻷﺳـﺎس‪-‬؛‬ ‫ﺑﻌﺪ َﻫﺬا َ َ‬ ‫اﻟﻘﺮﻃﺎس ‪َ ْ َ -‬‬ ‫ﺳﻜﻮن ِ ْ َ‬‫ِ‬
‫وﻗﺖ ُ‬ ‫وأﺗﻰ َ ْ ُ‬ ‫اﳉﺮﻳﺎن‪َ َ َ ،‬‬ ‫ﻣﻦ َ َ َ‬
‫ﻟﻮﻗﻒ َ َ ِ ِ‬
‫اﻟﻘﻠﻢ َ‬
‫اﻷوان ِ ْ ِ‬
‫َ‬ ‫آن َ َ‬ ‫َِْ‬
‫وإذ َ‬
‫ﻟﻺﻣـﺎم‬ ‫اﻟﺰْﻫـﺪ« )‪َ ِ (٤٩٩‬‬ ‫ﺧﻔﻴـﻒ« ‪ »-‬ﱡ‬ ‫اﻟﺒﺎﻃـﻞ َ ِ ٌ‬
‫وأن َ ِ َ‬ ‫ﺛﻘﻴﻞ‪ َ َ ...‬ﱠ‬ ‫اﳊﻖ َ ٍ ٌ‬ ‫أن‪ َ » :‬ﱠ‬ ‫ﺣﺎزﻣﺔ َ ِ ٍ‬
‫ﻻزﻣﺔ َ ﱠ‬ ‫َ‬
‫ﻣﻌﺮﻓﺔ ِ ٍ‬
‫ﻋﲆ َ ْ ِ َ َ َ‬
‫ٍ‬ ‫ﻓﺈﲏ َ َ‬ ‫َ ِﱢ‬
‫ﻋﻄﺎؤهُ‪..‬‬
‫ﻳﺴﲑا َ ُ‬ ‫أﺧﺬه‪َ ،‬وﻻَ َ ِ ً‬ ‫ﺳﻬﻼ َ ْ ُ ُ‬ ‫ﻓﻠﻴﺲ َ ْ ً‬ ‫اﻟﴪي‪-‬؛ َ َ ْ َ‬ ‫َﻫﻨﱠﺎد ﺑﻦ ﱠ ِ ّ‬
‫اﻟﻨﺎس َ ْ‬ ‫ﻣﻠﺰﻣﻮن ِ ِ ِ‬ ‫َ ِِ‬ ‫ذﻟﻚ؛ َ ِ ﱠ‬ ‫وﻣﻊ َ ِ‬
‫أن‬ ‫ﻫﻴﺒﺔ ﱠ ِ‬ ‫رﺟﻼ َ ْ َ ُ‬ ‫ﻛﲈ َﻗﺎل ﷺ‪» :‬ﻻَ َ ْ َ َ ﱠ‬
‫ﻳﻤﻨﻌﻦ َ ُ ً‬ ‫ﻣﺄﻣﻮرون ِ َﺑﺒﻴﺎﻧﻪ‪َ ْ َ ُ َ ْ ُ ،‬‬
‫ﺑﺘﺒﻴﺎﻧﻪ؛ َ َ‬ ‫ﻓﺈﻧﻨﺎ َ ْ ُ ُ‬ ‫َ َ َ‬
‫اﻟـﺼﺤﻴﺤﺔ« )‪ِ َ ِ - (١٦٨‬‬ ‫ِ‬ ‫ﺳـﻤﻌﻪ« ‪ »-‬ﱠ ْ ِ َ‬ ‫ِ‬ ‫ِ‬
‫اﻹﻣـﺎم‬‫ﻟـﺸﻴﺨﻨﺎ ِ َ‬ ‫ْ‬ ‫َ‬ ‫اﻟﺴﻠـﺴﻠﺔ ﱠ‬ ‫ﺷـﻬﺪه‪ْ َ ،‬أو َ َ ُ‬ ‫ﻋﻠﻤـﻪ‪ْ َ ،‬أو َ ِ َ ُ‬ ‫اﳊـﻖ ِ َإذا َ َ ُ‬ ‫ﻳﻘﻮل َ ﱠ‬ ‫َُ َ‬
‫رﲪﻪ اﷲ‪.-‬‬ ‫ِ‬ ‫اﻷَ ْ َ ِ‬
‫َﻟﺒﺎﲏ‪ُ َ َ -‬‬
‫اﻟﺒﺨـﺎري‪،(٢١٨٣) :‬‬ ‫رواه ُ َ ِ‬ ‫اﳊﻖ َﻣﻘﺎﻻً« ‪ُ َ َ -‬‬ ‫ﻟﺼﺎﺣﺐ َ ﱢ‬ ‫ﻷن » ِ َ ِ ِ‬ ‫ودﻳﺎﻧﺔ‪ِ -‬إﻻﱠ ِ َ ﱠ‬ ‫ﴍﻋﺎ َ ِ َ ً‬ ‫ﻛﺬﻟﻚ ‪ً ْ َ -‬‬ ‫ذﻟﻚ َ َ ِ‬ ‫وﻣﺎ َ ِ َ‬‫َ َ‬
‫واﻟﺘﻤـﺴﻚ ِ ِ ِ‬ ‫ِ‬ ‫ْ ِ‬ ‫ﻓﻮاﺟﺐ َ َ ِ‬ ‫َ ِ‬
‫ﺑـﺴﺒﺒﻪ ‪ْ ِ َ »-‬‬
‫وإن‬ ‫َ َ‬ ‫اﻟﺼﺪع ِﺑﻪ‪ َ ،‬ﱠ َ ﱡ‬ ‫ﺣﺘﲈ‪ -‬ﱠ ُ‬ ‫ﺣﺘﻢ‪ً ْ َ -‬‬ ‫ﻋﻠﻴﻪ ‪ٌ ْ َ -‬‬ ‫اﻟﻨﺒﻲ ﷺ‪-‬؛ َ َ ِ ٌ ْ‬ ‫وﻣﺴﻠﻢ )‪ (١٢٠‬ﻋﻦ ﱢ‬ ‫ُ ْ‬
‫واﻟﱰﻫﻴﺐ« )‪ (٢٢٣٣‬و)‪.-(٢٨٦٨‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫اﻟﱰﻏﻴﺐ َ ﱠ ْ‬ ‫ﻛﺎن ُﻣﺮا« ‪َ »-‬ﺻﺤﻴﺢ ﱠ ْ‬ ‫َ َ‬
‫ﺳﺒﺤﺎﻧﻪ‪ُ َ -‬ﻳﻘﻮل‪:‬‬ ‫ورب َ ِ‬
‫اﻟﻌﺎﳌﲔ ‪ُ َ َ ْ ُ -‬‬ ‫ََ ﱡ َ‬
‫ِ‬ ‫ِ‬ ‫‪َ ِ َ - (È Ç Æ. Ä Ã Â Á À) ...‬‬
‫ﺻﻐﲑه َ َ ِ َ‬
‫وﻛﺒﲑه‪.-‬‬ ‫ﻗﻠﻴﻠﻪ َ َ َ‬
‫وﻛﺜﲑه‪َ َ ،‬‬
‫ﻛﺘﺎﺑـﻪ »اﻹﺗﻘـﺎن ﰲ ُﻋﻠـﻮم‬ ‫اﳌﺘﻮﰱ ﺳﻨﺔ )‪٩١١‬ﻫـ( ﰲ ِ ِ‬
‫ﺧﺎﲤﺔ ِ‬ ‫ِ‬
‫اﻟﺴﻴﻮﻃﻲ ‪ -‬ﱠ‬ ‫ُ‬ ‫وﻣﺎ َ‬
‫َ‬ ‫ﱡ‬ ‫اﳊﺎﻓﻆ ﱡ‬ ‫ﻗﺎﻟﻪ‬
‫أﲨﻞ ﻣﺎ ُ‬
‫ﺷﻴﺌﺎ ِﻣﻦ ِ‬
‫ﳏﺎﺳﻦ ِ‬ ‫ذﻛﺮ ً‬
‫ﻛﺘﺎﺑﻪ‪:-‬‬ ‫ﻟـﲈ َ َ َ‬
‫اﻟﻘﺮآن« )‪ - (٢٤٥٥/٦‬ﱠ‬
‫ٍ‬
‫ﺳﻼﻣﺔ!‬ ‫ﲨﻊ‬ ‫ﻋﻴﺐ‪ ،‬وﻻ ِ‬
‫ﻛﻞ ٍ‬‫اﻟﱪاءة ِﻣﻦ ُ ﱢ‬
‫ِ‬ ‫ِ‬
‫أدﻋﻲ أﻧﻪ ُ‬
‫ﱠ‬ ‫ﺑﴩط‬ ‫أﺑﻴﻌﻪ‬
‫»ﻋﲆ ﱢأﲏ ﻻ ُ ُ‬
‫ﳏﻞ ﱠ ْ ِ‬
‫اﻟﻨﻘﺺ ‪-‬ﺑﻼ رﻳﺐ‪-‬؟!‬ ‫واﻟﺒﴩ ﱡ‬
‫ُ‬ ‫ﻛﻴﻒ‪،‬‬

‫وﻏﻠﺐ ﻋﻠﻴﻬﻢ ﱡ ُ‬
‫اﻟﻠﺆم ﺣﺘـﻰ ﺟـﺮى ﻣـﻨﻬﻢ‬ ‫ﻗﻠﻮب أﻫﻠﻴﻪ ﻣﻦ َ َ‬
‫اﳊﺴﺪ‪َ َ َ ،‬‬ ‫َ‬ ‫ٍ‬
‫زﻣﺎن )!( ﻣﻸ اﷲُ‬ ‫وإﲏ ﰲ‬
‫ﻫﺬا ﱢ‬
‫اﻟﺪم ِﻣﻦ اﳉﺴﺪ‪:‬‬
‫ﳎﺮى ّ‬
‫ِ‬ ‫ٍ‬
‫ﻓﻀﻴـﻠـﺔ ُ ِ َ ْ‬
‫ﺣﺴــﻮد‬ ‫ﻟـﺴﺎن َ ُ‬
‫َ‬ ‫أﺗﺎح ﻟـﻬﺎ‬
‫ﻃﻮﻳﺖ َ‬ ‫أراد اﷲُ َ ْ َ‬
‫ﻧـــﺸـﺮ‬ ‫وإذا َ‬
‫ِ‬
‫اﻟﻌﻮد‬ ‫ِ‬ ‫ُ ِ‬ ‫اﺷﺘﻌﺎل ﱠ ِ‬
‫ُ‬
‫ﻋﺮف ُ‬ ‫ﻃﻴﺐ َ ْ‬
‫ﻳﻌﺮف ُ‬ ‫ﺟﺎورت ﻣﺎ ﻛﺎن ُ ْ َ‬ ‫ْ‬ ‫اﻟﻨﺎر ﻓﻴﲈ‬ ‫ﻟﻮﻻ‬
‫ِ‬
‫=‬ ‫وأﺻﻤﻬﻢ‪.‬‬
‫ﱠُ‬ ‫اﻟﺮﺋﺎﺳﺔ‬ ‫ﺣﺐ ﱢ‬ ‫وأﻋﲈﻫﻢ ُ ﱡ‬
‫ُ‬ ‫اﳉﻬﻞ َ ﱠ ُ‬
‫وﻃﻤﻬﻢ‪،‬‬ ‫ُ‬ ‫ﻗﻮم َ َ َ‬
‫ﻏﻠﺐ ﻋﻠﻴﻬﻢ‬ ‫ٌ‬
 ‫‪٣١٦‬‬
‫‪..............................................................................‬‬

‫وﺗﺪارﺳﻮه‪.‬‬
‫ُ‬ ‫وأﻛﺒﻮا ﻋﲆ ِﻋﻠﻢ اﻟﻔﻼﺳﻔﺔ‬
‫وﻧﺴﻮه‪ َ َ ،‬ﱡ‬
‫ﻋﻠﻢ ﱠ ِ ِ‬
‫اﻟﴩﻳﻌﺔ َ ُ ُ‬ ‫ﻧﻜﺒﻮا ﻋﻦ ِ ِ‬
‫ﻗﺪ َ َ ُ‬ ‫=‬
‫ً‬
‫ﺗﺄﺧﲑا‪.‬‬ ‫ﻳﺰﻳﺪه‬
‫أن َ ُ‬ ‫ﺘﻘﺪم‪َ ْ َ ،‬‬
‫وﻳﺄﺑﻰ اﷲُ ﱠإﻻ ْ‬ ‫اﻹﻧﺴﺎن ِﻣﻨﻬﻢ ْ‬
‫أن ﻳ ﱠ َ‬ ‫ُ‬ ‫ﻳﺮﻳﺪ‬
‫ُ‬
‫ِ‬ ‫وﻳﺒﻐﻲ ِ ﱠ َ‬
‫ً‬
‫ﻧﺼﲑا‪.‬‬ ‫ﳚﺪ ﻟﻪ وﻟﻴﺎ وﻻ‬ ‫ﻋﻨﺪه ﻓﻼ ُ‬ ‫اﻟﻌﺰة‪ ،‬وﻻ ْ َ‬
‫ﻋﻠﻢ َ ُ‬
‫ﲢﺖ ِ ِ‬ ‫َُ ِ‬
‫ﻏﲑ ﻟﻮاﺋﻨﺎ وﻧـﺤــُﻦ ﻋـﲆ ُﻗـﱠﻮاﻟـﻬﺎ ُ َأﻣــ ُ‬
‫ﺮاء‬ ‫أﲤﴘ اﻟﻘﻮاﰲ َ‬ ‫ْ‬
‫ﻋـﻨﻬﻢ‬ ‫ﻣـﺴﺘﻜﱪة‪ ،‬وأﻗـﻮاﻻً َ ْ ُ ُ‬
‫ﺗـﺼﺪر ُ‬ ‫ً‬ ‫اﳊـﻖ ُ‬
‫ﱢ‬ ‫ً‬
‫وﻗﻠﻮﺑـﺎ ﻋـﻦ‬ ‫ﻣـﺸﻤﺮة‪،‬‬ ‫وﻣﻊ ذﻟﻚ ﻓﻼ ﺗﺮى ﱠإﻻ ُ ً‬
‫أﻧﻮﻓـﺎ ُ َ ﱢ َ ً‬
‫ﻣﺰورة!‬
‫ﻣﻔﱰاة ُ َ ﱠ َ‬
‫ُ ً‬
‫َ‬
‫أﻗـﻮاﳍﻢ‬ ‫ﻛﺄن اﷲُ ﱂ ْ ُ َ ﱢ ْ‬
‫ﻳﻮﻛﻞ ﲠﻢ ﺣـﺎﻓﻈﲔ ﻳـﻀﺒﻄﻮن‬ ‫أﺻﻢ وأﻋﻤﻰ ﳍﻢ‪ ،‬ﱠ‬
‫اﳊﻖ ﻛﺎن َ ﱠ‬
‫ﻫﺪﻳﺘﻬﻢ إﱃ ﱢ‬ ‫ُﱠ‬
‫ﻛﻠﲈ َ َ ْ َ ُ‬
‫ٌ‬
‫داﺧـﻞ ﰲ‬ ‫ﻣـﺬﻣﻮم‬
‫ٌ‬ ‫ﻋﻨـﺪﻫﻢ‬
‫ُ‬ ‫ُ‬
‫واﻟﻜﺎﻣـﻞ‬ ‫واﻟـﺼﺒﻴﺎن!‬
‫ﱢ ْ‬ ‫ﺗﺘﻼﻋﺐ ﺑﻪ ُ ﱠ ُ‬
‫اﳉﻬﺎل‬ ‫ُ‬ ‫ﻣﻮﺟﻮم‬
‫ﺑﻴﻨﻬﻢ َ ْ ٌ‬ ‫َ‬
‫وأﻋﲈﳍﻢ‪ ،‬ﻓﺎﻟﻌﺎﱂ ُ َ‬
‫ِﱠ ِ‬
‫ﻛﻔﺔ ﱡ ْ‬
‫اﻟﻨﻘﺼﺎن!‬
‫ِ‬
‫أﺣـﻼس اﻟﺒﻴـﻮت‪،‬‬ ‫ﺣﻠﺴﺎ ِﻣﻦ‬
‫اﻟﺴﻜﻮت‪ ،‬واﳌﺼﲑ ِ ْ ً‬ ‫اﻟﺰﻣﺎن اﻟﺬي َ ْ َ ُ‬
‫ﻳﻠﺰم ﻓﻴﻪ ﱡ ُ ُ‬ ‫إن ﻫﺬا َ ُ َ‬
‫ﻟـﻬﻮ ﱠ ُ‬ ‫وأﻳﻢ اﷲ‪ ،‬ﱠ‬
‫ُْ‬
‫أﻟــﺠﻤﻪ اﷲُ ِ ٍ‬
‫ﺑﻠﺠـﺎم‬ ‫ﻓﻜﺘﻤـﻪ؛ َ ْ َ ُ ُ‬
‫ﻋﻠـﲈ َ ُ‬ ‫ﻋﻠﻢ ِ ً‬
‫ِ‬
‫اﻟﻌﻠﻢ إﱃ اﻟﻌﻤﻞ‪ ،‬ﻟﻮﻻ ﻣﺎ ورد ﰲ ﺻﺤﻴﺢ اﻷﺧﺒﺎر‪َ » :‬ﻣﻦ َ َ‬ ‫ورد ِ ْ ِ‬
‫ﱡ‬
‫ِﻣﻦ ﻧﺎر«‪.‬‬
‫در اﻟﻘﺎﺋﻞ‪:‬‬ ‫وﷲ َ ﱡ‬
‫اﻟﻘﺮﳛـ ِ‬ ‫ِ‬ ‫ِ‬
‫ـﺴﺪ‬ ‫ـﺔ َ‬
‫واﳉـ َ ْ‬ ‫ـﺐ َ‬ ‫ﺗﻌـ َ‬ ‫َ ْ‬
‫وأدم ﳍــﺎ َ َ‬ ‫ً‬
‫ﺟﺎﻫـﺪا‬ ‫ِ‬
‫اﻟﻔـﻀﺎﺋﻞ‬ ‫ﲨـ ِﻊ‬
‫ادأب ﻋﲆ َ ْ‬
‫ْ ْ‬
‫َ َْ ِ‬ ‫ِ‬ ‫ِ ْ‬
‫واﺟﺘﻬــﺪ‬
‫ﺟــﺪ ﻓﻴﻬــﺎ ْ َ َ ْ‬
‫ﳑــﻦ َ ﱠ‬
‫ﺑﻠﻐﺘــﻪ ﱠ ْ‬
‫ُ‬ ‫َ‬ ‫وﺟـﻪ اﻹﻟـﻪ َ ْ َ‬
‫وﻧﻔـﻊ َﻣـﻦ‬ ‫واﻗﺼﺪ ﲠﺎ َ ْ َ‬
‫ﻳﻨﻘﻄـﻊ َ َ ْ‬
‫اﳊـﺴﺪ‬ ‫ِ‬
‫اﳌـﻮت‬ ‫ﻓﺒﻌـﺪ‬ ‫ََ ً‬
‫ﳘﻼ‬ ‫ـﻴﻬﻢ‬ ‫ـﺪﻳﻦ َ ْ‬ ‫اﳊﺎﺳـ ِ‬
‫ِ‬
‫ُ‬ ‫َ‬ ‫وﺑﻐـ َ ُ‬ ‫ـﻼم‬
‫واﺗـ ُـﺮك ﻛـ َ‬
‫ِ‬
‫ﻳـﺘﻢ اﻟﻨ ْ َ َ‬
‫ﱢﻌﻤـﺔ‬ ‫ِ‬ ‫ُ‬ ‫أﴐع إﱃ اﷲ ‪ -‬ﱠ‬
‫ﺑﺈﲤـﺎم ﻫـﺬا اﻟﻜﺘـﺎب‪ ،‬أن ُ ﱠ‬ ‫ﻣـﻦ‬
‫ﺳﻠﻄﺎﻧﻪ‪ -‬ﻛﲈ َ ﱠ‬
‫وﻋﺰ ُ ُ‬ ‫ﺟﻼﻟﻪ‪ َ ،‬ﱠ‬ ‫ﺟﻞ‬ ‫وأﻧﺎ َ ُ‬
‫اﳉـﻮاد اﻟـﺬي ﻻ‬ ‫ِ‬
‫رﺳﻮﻟﻪ‪ ،‬ﱠ‬ ‫اﻷوﻟﲔ ِﻣﻦ ْ ِ‬ ‫ِ‬ ‫وأن َ ِ‬ ‫َ ِ‬
‫ﺑﻘﺒﻮﻟﻪ‪ْ ،‬‬
‫ﺳﻌﻴﻨﺎ‪ ،‬ﻓﻬـﻮ َ ُ‬
‫َﻴﺐ َ ْ َ‬
‫وأﻻ ُﳜ ﱢ َ‬ ‫أﺗﺒﺎع‬ ‫اﻟﺴﺎﺑﻘﲔ ﱠ‬ ‫ﳚﻌﻠﻨﺎ ﻣﻦ ﱠ‬
‫ِ‬ ‫أﻣﻠﻪ‪ ،‬وﻻ ُﳜ َ ُ‬
‫ُﳜ ﱢَﻴﺐ َﻣﻦ ﱠ َ‬
‫وأم ﻟﻪ«‪.‬‬
‫ﻋﻤﻦ ﺳﻮاه‪ ،‬ﱠ‬ ‫ْﺬل َﻣﻦ ْ َ َ َ‬
‫اﻧﻘﻄﻊ َ ﱠ ْ‬
‫اﻟﺰﻣﺎن‪-‬؛ ﻓﻜﻴﻒ اﻵن؟!‬ ‫ﻗﺮون ‪ِ -‬ﻣﻦ ﱠ ِ‬ ‫ٍ‬ ‫ِ‬
‫ﲬﺴﺔ‬ ‫أﻛﺜﺮ ِﻣﻦ‬ ‫ﻛﻼﻣﻪ َ‬ ‫ُْ ُ‬
‫ﻗﺒﻞ َ‬ ‫ﻗﻠﺖ‪ :‬وﻫﺬا ُ ُ‬
‫‪٣١٧‬‬

‫أ ﺮ (‪:‬‬ ‫)‬
‫ﻗﺒـﻞ ِ‬
‫ﻃﺒﻌـﻪ‪ -‬إﱃ‬ ‫اﻟﻜﺘﺎب ‪َ -‬‬ ‫أرﺳﻠﺖ ﻫﺬا‬
‫ُ‬
‫َ‬
‫َ‬ ‫ِ‬
‫داﺧـﻞ‬ ‫وﻃﻼﺑـﻪ‪-‬‬ ‫ِ‬
‫اﻟﻌﻠـﻢ ‪ ُ -‬ﱠ ِ‬ ‫ﻋﺪد ﻣﻦ ِ‬
‫أﻫﻞ ْ ِ‬ ‫ِ‬ ‫ٍ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ﻷﺳﺘﻔﻴﺪ ِﻣﻦ‬ ‫ِ‬
‫وﻓﻮاﺋﺪﻫﻢ‪:‬‬ ‫وﺗﻮﺟﻴﻬﺎﲥﻢ‪،‬‬ ‫ﻣﻼﺣﻈﺎﲥﻢ‪،‬‬ ‫َ‬ ‫ِ َ‬
‫وﺧﺎرﺟﻪ‪-‬؛‬ ‫ﺑﻠﺪﻧﺎ ُ ْ ُ ﱢ‬
‫اﻷردن‬
‫ﻓﺎﺳﺘﻔﺪت‪..‬‬
‫ُ‬ ‫َ‬
‫ﻓﻜﺜﲑون ﻗﺪ ﻓﻌﻠﻮا؛‬ ‫‪-‬‬
‫ﻓﺘﻌﺠﺒﺖ‪..‬‬
‫ﱠْ ُ‬ ‫وﻋﺪد ﻗﺪ َ َ ﱠ ُ‬
‫ﲣﻮﻓﻮا؛‬ ‫ٌ‬ ‫‪-‬‬
‫ﻓﺴﻜﺖ!‬
‫ﱡ‬ ‫أﺣﺠﻤﻮا؛‬ ‫ٌ‬
‫وﻗﻠﻴﻞ ﻗﺪ ْ َ ُ‬ ‫‪-‬‬
‫ُ‬
‫ﻓـﻀﻴﻠﺔ اﻟـﺸﻴﺦ ﺭﺑﻴﻊ ﺑﻦ ﻫﺎﺩﻱ‬ ‫وﻫﻢ ﻛﺜﲑ‪:-‬‬ ‫ِ‬
‫اﻟﻜﺘﺎب ‪ُ -‬‬
‫َ‬ ‫أرﺳﻠﺖ ﳍﻢ‬
‫ُ‬ ‫وﳑﻦ‬
‫‪ ...‬ﱠ ْ‬
‫ﻣﻨﻪ ‪-‬ﻓﻴﻬﺎ‪:-‬‬ ‫ٍ‬ ‫ٍ‬ ‫أﻳﺪُه اﷲُ‪ُ ْ َ َ ،-‬‬
‫أﻃﻠﺐ ُ‬ ‫ُ‬ ‫وﺷﻔﻌﺖ ﻛﺘﺎﰊ ‪-‬ﻟﻪ‪ -‬ﺑﺮﺳﺎﻟﺔ ) ﱠ‬
‫ﺧﺎﺻﺔ(؛‬ ‫‪-‬ﱠَ‬
‫إﺛﺮاء‪.-‬‬ ‫ً‬ ‫ﻋﻠﻤﻴﺔ ﻋﲆ ِ‬
‫ٍ‬ ‫ٍ‬
‫ﺗﻘﻮﻳﲈ أو ً‬ ‫اﻟﻜﺘﺎب ‪-‬‬ ‫ﱠ‬ ‫ﻣﻼﺣﻈﺔ‬ ‫أي ُ‬ ‫‪ -‬ﱠ‬
‫ِ‬ ‫ِ‬ ‫ﺗﻌﲔ ﻋﲆ َﱂ ﱢ َ ْ ِ‬
‫ﻛﻠﻤـﺘﻬﻢ‪،‬‬ ‫ﺷﻤﻞ ﱠ َ ﱢ‬
‫اﻟـﺴﻠﻔﻴﲔ‪ ،‬وﲨـﻊ‬ ‫ﻋﻠﻤﻴﺔ ﻋﻠﻴﻪ؛ ُ ُ‬
‫ﱠ‬ ‫ﺑﻤﻘﺪﻣﺔ‬ ‫‪ -‬ﱠََ‬
‫اﻟﻈﻔﺮ ُ ﱢ َ‬
‫واﻟﻠﲔ‪...-‬‬ ‫ﺑﺎﻟﻌﻠﻢ اﻷﻣﲔ‪ ،‬ﱢ ْ ِ‬
‫واﻟﺮﻓﻖ ﱢ‬ ‫ﻋﻘﺪﻫﻢ ‪ِ -‬‬ ‫ﻣﻨﻔﺮط ِ ْ ِ ِ‬
‫وﺿﻢ ُ ْ َ ِ‬
‫َ ﱢ‬
‫ﻳﺘﺠﺎوب ﻣﻊ ﻫﺬا اﳌﻄﻠﺐ اﻟﻌﺎﱄ‪ْ ،‬‬
‫وأن‬ ‫َ‬ ‫أن‬ ‫إﻳﺎه ‪ -‬ﱠ َ ُ‬
‫وﻓﻘﻪ اﷲُ ُﳍﺪاه)‪ -(١‬ﻋﲆ ْ‬ ‫ُ َﱢ ً‬
‫ﳏﺮﺿﺎ ﱠ ُ‬

‫ﻋﴩ ً‬
‫ﻋﺎﻣﺎ‪=-‬‬ ‫َ‬
‫ﲬﺴﺔ َ‬ ‫أﻛﺜﺮ ِﻣﻦ‬
‫ﻗﺒﻞ َ‬‫ﻃﻠﺐ ِﻣﻨﱢﻲ ‪َ -‬‬
‫أﻧﻪ َ َ َ‬ ‫اﻟﺸﻴﺦ ﺭﺑﻴﻊٍ ‪ -‬ﱠ َ ُ‬
‫وﻓﻘﻪ اﷲُ‪ :-‬ﱠ ُ‬ ‫ِ‬ ‫)‪ِ (١‬‬
‫وﻣﻦ ُ ِ‬
‫ﺗﻮاﺿﻊ‬
 ‫‪٣١٨‬‬

‫اﻟـﺪﻟﻴﻞ ُ َ‬
‫اﳌﻘﻨـﻊ(‬ ‫َ‬ ‫وﻗﺖ وﺣﲔ؛ ﻟﻨُْﻠ ِﺤَﻖ ﻣﺎ َﻧﺮى ﻋﻠﻴـﻪ )‬
‫أﻗﺮب ٍ‬‫ِ‬ ‫ﻣﻨﻪ‪ -‬ﰲ‬ ‫َ‬
‫ﻳﻜﻮن ذﻟﻚ ‪ُ -‬‬
‫اﻟﺜﺎﻧﻴﺔ ِﻣﻦ ﻫﺬا اﻟﻜﺘﺎب ‪-‬واﷲُ اﳍﺎدي ﻟﻠﺼﻮاب‪.-‬‬
‫اﻟﻄﺒﻌﺔ ﱠ ِ ِ‬
‫َ‬ ‫َْ‬
‫ِ‬
‫ﻣﻼﺣﻈﺎﺗﻪ‪ -‬ﰲ ﱠ ِ‬ ‫ِ‬
‫‪-‬ﻣﻦ ُ‬

‫‪:‬‬ ‫ﻗ‬

‫اﳌـﺴﺘﻌﺎن‪َ ْ َ ُ -‬‬
‫ﻗﺒﻴـﻞ‬ ‫ﻋﻠﻴـﻪ ‪َ -‬واﷲُ ُ ْ َ َ‬
‫اﻟﻜﺘﺎب ‪ -‬ﱠ ِ‬
‫واﻟﺘﻌﻠﻴﻖ َ َ ْ‬
‫َ ْ‬ ‫ﻛﺘﺎﺑﺔ َﻫﺬا ِ َ‬
‫اﻧﺘﻬﻴﺖ ِﻣﻦ ِ َ ِ‬
‫وﻗﺪ ْ َ َ ْ ُ ْ َ‬
‫ﺳﻨﺔ ‪١٤٢٩‬ﻫـ(‪.‬‬ ‫اﻟﻌﺎﴍ ِﻣﻦ َ َ َ‬
‫رﻣﻀﺎن ) َ َ َ‬ ‫ِ‬
‫اﻷرﺑِ َﻌﺎء‪َ ،‬‬
‫ﻳﻮم َ ْ‬ ‫َ ْ ِ‬
‫ﻋﴫ َ ْ ِ‬

‫وﻧﻘﺤﺘﻪ‪ :‬ﰲ ﳎﺎﻟﺲ ُ َ‬

‫أﺧﺮ ‪-‬ﺑﻌـﺪ‬ ‫أﻛﺜﺮ‪ُ ِ ،-‬‬
‫وزدت ﻋﻠﻴﻪ‪ ،‬ﱠ ْ ُ ُ‬ ‫دﻗﻘﺖ ﻓﻴﻪ‪ ،‬ﱠ ْ ُ ُ‬
‫وﺗﺄﻣﻠﺘﻪ ‪َ -‬‬ ‫ﺛﻢ ﱠ ْ ُ‬
‫ُﱠ‬
‫ﺷﻮال‪ ،‬إﱃ ِ ِ‬
‫أواﺧﺮ‬ ‫ﺛﻢ َ ﱠ‬
‫ِ‬
‫اﻟﻌﻤﺮة‪ -‬ﻣﻦ ﺷﻬﺮ رﻣﻀﺎن‪ ُ ،‬ﱠ‬ ‫واﻟﻔﻀﻞ ﷲ‪ -‬ﻣﻦ ﺳﻔﺮ ُ‬ ‫ُ‬ ‫ﻋﻮدﰐ ‪-‬‬
‫ﺷﻬﺮ ذي َ ْ‬
‫اﻟﻘﻌﺪة‪...‬‬ ‫أﻳﺎم ِ‬
‫ﱠ ِ‬

‫)‪...(cba`_^]\[Z‬‬

‫وﻛﺘﺐ‬
‫َ ََ‬

‫ﺣﻲ ﱠ ِ‬
‫اﻟﺸﻬﻴﺪ‬ ‫ﻃﺎرق ‪ّ َ -‬‬ ‫اﻷردن‪َ ِ َ /‬‬
‫ﻣﺪﻳﻨﺔ َ ِ‬ ‫ﻋﲈن ‪ُ ْ ُ -‬‬
‫َﱠ‬

‫ﻟﻜﺘﺎﺑﻪ »أﻫﻞ اﳊﺪﻳﺚ ﻫﻢ اﻟﻄﺎﺋﻔﺔ اﳌﻨﺼﻮرة واﻟﻔﺮﻗﺔ اﻟﻨﺎﺟﻴﺔ« ‪-‬وذﻟﻚ ﻗﺒﻞ ِ‬

‫ﻃﺒﻌﻪ‪،-‬‬ ‫ِ‬ ‫أﻛﺘﺐ ﱢ ً‬
‫ﻣﻘﺪﻣﺔ‬ ‫= ْ‬
‫أن‬
‫َ‬
‫ﻓﺠﺰاه اﷲُ ً‬
‫ﺧﲑا‪...-‬‬ ‫ﻣﻮﻗﻊ ﻧﻔﴘ ‪-‬‬ ‫ﻓﺎﻋﺘﺬرت؛ ِﺟﺪا ِ َ ِ‬
‫ﳌﻌﺮﻓﺘﻲ‬ ‫ُ‬
‫ُ‬ ‫َ‬ ‫ْ‬
٣١٩

‫ﻮﯾﺎت اﻟ ﺘﺎب‬
‫اﻟﺼﻔﺤﺔ‬ ‫اﳌﻮﺿﻮع‬

٥ ........................................................... ...‫ﺔ ا ﻮل‬

٧ ..................................................................

٢٣ ............................................................ ‫ﯾﺪی اﻟ ﺘﺎب‬

‫ ﱠ ْ ِ ﱠ‬- ‫ﻓﺘﻨﺔ ﻓﻠﺴﻄﲔ‬

٢٣ .................................. :-!‫اﻟﺪﻋﻮﻳﺔ‬ ُ 
ُ
٣٢ ................................. :(‫ﺗﺄﺻﻴﻞ )اﳉﺮح واﻟﺘﻌﺪﻳﻞ‬ 
ُ ‫وﻣﺎ ﱠ‬- (‫اﳉﻤﻌﻴﺎت‬
٣٩ ....................... :-‫ﻳﺘﻌﻠﻖ ﲠﺎ‬ ‫ﱠ‬ ) ‫ ُﺣﻜﻢ‬
٥٢ ..................................:-‫ﻣﻌﻨﻰ‬ ِ ) ‫ اﻟﻌﻠﲈء‬
ً - (‫اﻟﻜﺒﺎر‬
ُ ُ ُ
٦٠ ............................... :‫اﻟﺮد ﻋﲆ ُاﳌﺨﺎﻟ ِﻒ‬ّ ‫وﺟﻮب ﱠ‬ ُ 
٦٦ ...........................................:‫وآﺛﺎره‬
ُ ُ َ ‫اﳋﻼف‬ ُ ِ 
٧١ .......................................... :‫واﻟﺘﺒﺪﻳﻊ‬ ِ ‫اﻟﺒﺪﻋﺔ ﱠ‬ُ َ ْ 
ْ
َ ْ َ ‫اﻻﻣﺘﺤﺎن‬
٩٠ .................................... :‫ﺑﺎﻷﺷﺨﺎص‬ ُ َ ِ ْ 

‫اﳉﺮح ُ َ ﱠ‬
١٠٢ ........................................ :(‫اﳌﻔﴪ‬ ْ َ ) 
 ‫‪٣٢٠‬‬

‫وﻧﻘﻞ َ َ ِ‬ ‫اﻟﻘﺎل ِ‬
‫واﻟﻘﻴﻞ‪ُ ْ َ َ ،‬‬
‫اﻷﻗﺎوﻳﻞ‪١١٢ ........................... :‬‬ ‫‪َ ُ َ ‬‬
‫‪ ‬ﺑﲔ )اﻟﻌﻘﻴﺪة(‪ ،‬و)اﳌﻨﻬﺞ(‪١٣١ ......................... :‬‬

‫ً‬
‫ﺗﻔﺼﻴﻼ‪١٤١ ..................... :-‬‬‫ﻣﻨﻬﺞ اﳌﻮازﻧﺎت( ‪-‬‬
‫‪ُ ) ‬‬
‫ﻣﻨﻘﺼﺔ‪١٤٥ ........................... :‬‬ ‫ِ‬
‫اﻟﻌﺜﺮات‪ٌ َ َ ْ َ ...‬‬ ‫ﺗﺘﺒﻊ‬
‫‪ ‬ﱡ‬
‫اﻟﺰﻣﺎن َ َ ِ‬
‫واﳌﻜﺎن ِﰲ ُ ْ‬ ‫ِ‬ ‫ِ‬
‫اﻟﻘﻀﺎﻳﺎ َ َ ْ َ‬
‫واﻷﻋﻴﺎن‪١٧٣ ......:‬‬ ‫اﳊﻜ ِﻢ َﻋﲆ َ َ‬ ‫‪ُ ْ َ ‬‬
‫ﺗﺄﺛﲑ ﱠ َ َ‬

‫‪١٨٢ ................................................................ :‬‬ ‫و‬

‫‪١٨٧ ................................................ «» ‬‬

‫)‪ ( ‬ﻫـﻞ ﻳﺸﱰط ﻋﲆ اﳉﺎرح ﺑﻴﺎن أﺳﺒﺎب اﳉـﺮح؟‪١٩١ .......................‬‬

‫)‪ (‬اﳌﺨـﺎﻟﻔﺔ ﰲ اﳉﺮح واﻟﺘﻌـﺪﻳﻞ ‪٢٠٧ .......................................‬‬

‫)‪ (‬ﺑﲔ اﳉـﺮح واﻟﺒـﺪﻋﺔ ‪٢١١ ................................................‬‬

‫)‪ (‬اﳉـﺮح واﻟﺘﻌﺪﻳﻞ‪ ،‬وﺣﻔﻆ اﻟـﺪﻳﻦ ‪٢١٩ ....................................‬‬

‫)‪ (‬ﻃﺒﻘـﺎت أﺋﻤﺔ اﳉﺮح واﻟﺘﻌﺪﻳـﻞ ‪٢٣٩ .....................................‬‬

‫)‪ (‬ﺣﻜـﻢ اﻟﺘﻘﻠﻴـﺪ‪٢٥٣ ......................................................‬‬

‫)‪ (‬ﺣﻜـﻢ ﻣﻦ ﳜﺘﺎر ً‬
‫ﻋﺎﳌﺎ ﻳﺮﺟـﻊ إﻟﻴﻪ ﰲ ﻗﻀﻴﺔ ﻣﻌﻴﻨـﻪ ‪٢٦٩ .....................‬‬

‫ﻣﺮاﻋﺎة ﻟﻠﻤﺼﺎﻟﺢ واﳌﻔﺎﺳﺪ‪-‬؛‬

‫ً‬ ‫ً‬
‫أﺣﻴﺎﻧﺎ‪-‬‬‫)‪ (‬ﻫـﻞ ﺳﻜﻮت ﺑﻌﺾ أﻫـﻞ اﻟﻌﻠﻢ ‪-‬‬

‫أﻣﺮ ﺳﺎﺋﻎ‪ ،‬أو ﺧﻴﺎﻧﺔ؟ ‪٢٧٣ ....................................................‬‬

‫‪٣٢١‬‬

‫)‪ (‬ﻫـﻞ ﳖﻲ اﳉﻬﺎل ﻋﻦ اﳋﻮض ﰲ اﻟﻔﺘﻦ‪ ،‬ﳜﺎﻟﻒ ﻣﺎ ﺟﺎءت ﺑـﻪ اﻟﺮﺳﻞ‪،‬‬

‫وﺗﺮده اﻟﻌﻘﻮل؟‪٢٨٥ ..........................................................‬‬
‫)‪ (‬ﳌـﺎذا ﻻ ﻳﺘﻜﻠﻢ ﻛﺒﺎر اﻟﻌﻠﻤـﺎء ﰲ ﺑﻌﺾ اﻷﻣﻮر؟‪٢٩٣ ......................‬‬
‫)‪ (‬ﻟﻴﺲ ﻣﻦ اﻹرﺟـﺎء ‪٢٩٧ ..................................................‬‬
‫)‪ (‬أدﻧﻰ ﺣﺪ ﻟﻺﻳﻤـﺎن ‪٣٠١ .................................................‬‬
‫ً‬
‫وأﺧﻴـﺮا‪٣٠٣ ......................................................... ..‬‬ ‫)‪(‬‬
‫)‪ (‬وﺑﻌـﺪ‪٣١٣ .......................................................... ...‬‬

‫ب ‪٣١٩ ...................................................‬‬ ‫ت اﻟ‬ ‫ﻮ‬

‫*****‬
 ‫‪ ‬‬

‫‪ ‬‬
‫ﳾٍء!!!‬ ‫ﻟﻴﺴﺖ ِﻣﻦ َ ِ ِ‬
‫اﻟﺴﻠﻔﻴﺔ ﰲ َ ْ‬
‫ﱠ ﱠ‬ ‫اﻷﻳﺎم‪ْ َ ْ َ -‬‬ ‫اﻟﺸﺪة ‪-‬ﱠاﻟﺘِﻲ َ َ َ ْ ِ ِ‬
‫ﻧﺸﺄت َﻫﺬه َ ﱠ‬ ‫إن ﱢ ﱠ َ‬ ‫*ِﱠ‬
‫ﺑﺤﻖ‪َ ْ َ َ ،-‬‬
‫وﻳـﺴﻌﻰ‬ ‫اﻟﺴﱠﻨِﺔ ‪ َ ِ -‬ﱟ‬
‫دﻋﺎة ﱡ‬
‫ﻧﺤﻮر ِ‬
‫ﻣﺴﺪدة َِإﱃ ُ ُ ِ ُ َ‬ ‫ﺳﻬﺎﻣﺎ ُ َ ﱠ َ ً‬ ‫ﺻﺎرت ِ َ ً‬ ‫أﳖﺎ َ َ ْ‬ ‫ﱠ ِ ُ‬
‫واﻟﺪﻟﻴﻞ‪ َ :‬ﱠ َ‬
‫ِ‬ ‫ﺳـﺎﺣﺔ ﱠ ِ‬ ‫ِ‬ ‫اﻟـﺪﻋﺎة‪ِ ِ ِ ،‬‬ ‫ِ‬ ‫إﺳﻘﺎط ُ ِ‬ ‫ِ‬
‫أﳖـﻢ‬
‫ﺑﺤﺠـﺔ ﱠ ُ ْ‬ ‫اﻟـﺪﻋﻮة؛ ِ ُ ﱠ‬
‫َْ‬ ‫وإﺑﻌـﺎدﻫﻢ َﻋـﻦ َ َ‬
‫ْ‬ ‫ﻫﺆﻻء ﱡ َ َ ْ َ‬ ‫أﻫﻠﻬﺎ َِإﱃ ِ ْ َ َ‬ ‫ََُْ‬
‫ﻛﺎذﺑﺔ َ َ ِ ٌ‬
‫ﻇﺎﳌﺔ!‬ ‫إﺑﻠﻴﺴﻴﺔ َ ِ َ ٌ‬
‫ﺣﺠﺔ ِ ْ ِ ِ ﱠ ٌ‬
‫ﳑﻴﻌﻮن(! َوِﻫَﻲ ُ ﱠ ٌ‬ ‫)ُ َﱢ ُ َ‬
‫ﻋﲆ َ ِ ِ ِ‬ ‫ِ ِ‬ ‫ﻋﻮن ُِ ُ ِ‬ ‫أﻛﱪ َ ْ ٍ‬ ‫ﻓﺼﺎروا ِﲠَﺬا ُ ْ ُ ِ َ‬
‫اﻟﺴﻠﻔﻴﺔ َ َ ْ َ‬
‫وأﻫﻠﻬﺎ!‪‬‬ ‫وأﻫﻠﻬﺎ‪ َ َ ،‬ﱠ ﱠ‬ ‫اﻟﺴﱠﻨﺔ َ ْ َ‬
‫ﳋﺼﻮم ﱡ‬ ‫اﻷﺳﻠﻮب ْ َ َ‬ ‫َ َ ُ‬
‫ﻳﺴﺘﺨﺪﻣﻬﺎ ُﺧﺼﻮم اﻟـﺴﱠﻨِﺔ ‪ِ َ -‬‬ ‫ِ‬ ‫واﳌﻜﺎﻳﺪ ﱠ ِ ِ ِ‬ ‫ﻟﻸﻻﻋﻴﺐ َ َ ِ ِ‬ ‫ﻓﺎﻧﺘﺒﻪ ِ ْ َ ِ‬
‫ﺳـﻴﲈ‬
‫وﻻ ﱠ َ‬ ‫َ‬ ‫واﻟﺪﺳﺎﺋﺲ ﱠاﻟﺘﻲ َ ْ َ ْ ُ َ ُ ُ ﱡ‬ ‫َ‬ ‫ِ َ‬ ‫َ َِْْ‬
‫اﻟﻌﴫ‪..-‬‬ ‫ﻫﺬا َ ْ ِ‬ ‫ﰲ ََ‬
‫ﱠ ِ‬ ‫َِ ِ‬ ‫ﻣﺸﻬﻮرون ﻋﻨـﺪ ﱠ ِ‬ ‫ﻓﺈذا ُ ِ َ‬‫* ََِ‬
‫واﻟـﺪﻋﻮة‬
‫َْ‬ ‫ﺑﺎﻟـﺴﻠﻔﻴﺔ‪،‬‬
‫اﻟﻨـﺎس ﱠ ﱠ‬ ‫ﻣﻌﻴﻨﻮن َ ْ ُ ُ‬ ‫أﺷﺨﺎص ُ َ ﱠ‬ ‫ٌ‬ ‫وﺟﺪ‬
‫إﺧﺮاﺟﻬﻢ ِﻣﻦ َ ِ ِ‬ ‫إﻟﻴﻬﺎ‪ِ ،‬‬
‫ﺑﺴﻬﻮﻟﺔ‪!-‬‬ ‫ﳚﻮز ِ ْ ُ ُ َ ﱠ ﱠ‬
‫اﻟﺴﻠﻔﻴﺔ‪َ ُ ُ ِ -‬‬ ‫ﻓﻼ َ ُ ُ‬ ‫ﻧﻈﺮ ﱠ ِ‬
‫اﻟﻨﺎس‪-‬؛ َ َ‬ ‫ﻋﻠﲈء ‪-‬ﰲ َ َ ِ‬ ‫وﻓﻴﻬﻢ ُ َ َ ُ‬
‫ﳛﺘﺎج إﱃ ِ ﱠ ٍ‬
‫أدﻟﺔ‪...‬‬ ‫ﺟﺮح َ ِ ٌ‬
‫ﺷﺪﻳﺪ ِ‬ ‫وﻫﺬا ِ‬ ‫َ ََ‬
‫ﻓﻴﻬﻢ؛ َ ْ َ ُ‬ ‫ﺧﺮاج َ ْ ٌ‬
‫اﻹ ْ َ ُ‬
‫اﻟﻌﻤﻴﻖ ﰲ ِ ِ‬
‫ﻫﺬه ُ ُ ِ‬ ‫واﻟﺘﻔﻜﲑ َ ِ َ‬ ‫ِ‬
‫اﲣـﺎذه‬ ‫اﳌﺒﺎدرة ِﺑـَﲈ َ ِ ُ‬
‫ﳚـﺐ ﱢ َ ُ ُ‬ ‫ﺛﻢ ُ َ َ َ َ‬‫اﻷﻣﻮر‪ ُ ،‬ﱠ‬ ‫َ‬ ‫اﻟﺘﺪﺑﺮ ﱠ ْ َ‬ ‫أرﺟﻮ ﱠ َ ﱡ َ‬ ‫* َْ ُ‬
‫ﺛﻢ ُ ْ ِ ُ‬
‫ﻳـﺴﻘﻂ‬ ‫ﻏﲑﻫﻢ‪ ُ ،‬ﱠ‬
‫ﻮن َ ْ َ ُ ْ‬ ‫ﺷﺒﺎب ُ ْ ِ ُ‬
‫ﻳﺴﻘﻄ َ‬ ‫ﺑﲔ َ َ ٍ‬ ‫اﳋﻄﲑة؛ َ ﱠ َ‬
‫ﻷﳖﺎ ْ َ َ َ ْ‬
‫اﻧﺘﴩت َ ْ َ‬
‫اﻟﻘﺎﻋﺪة َ ِ ِ‬
‫َ‬
‫ﻫﺬه َ ِ َ ِ‬ ‫ُ َﲡﺎه ِ ِ‬
‫َ َ‬
‫ﺑﻌﻀﻬﻢ َ ْ ً‬
‫ﺑﻌﻀﺎ!‬ ‫َْ ُ ُ ْ‬
‫ََُ‬ ‫وﺗﻜﺜﺮ ﱡ ُ ُ‬ ‫ِ‬
‫اﳌﺘﺒﺎدﻟﺔ!‬ ‫اﻟﻄﻌﻮن‬ ‫اﻻﺧﺘﻼف ﺑﲔ ﱠ َ ﱢ‬
‫اﻟﺴﻠﻔﻴﲔ‪ُ ُ ْ َ ،‬‬ ‫ُ‬ ‫ُ ُ‬
‫وﳛﺼﻞ‬ ‫ُ‬
‫اﻟﻔﺘﻨﺔ‪،‬‬ ‫ﻓﺘﻘﻮم‬
‫ُ‬ ‫‪...‬‬
‫ِ‬ ‫ِ‬ ‫ِِ ِ‬
‫ﻟﻠﻨـﺎس‪،‬‬ ‫واﻟﱪاﻫـﲔ ﱠاﻟﺘـﻲ ُ َ ﱢ ُ‬
‫ﺗﺒـﲔ ﱠ‬ ‫ﺑـﺈﺑﺮاِز ُ َ ِ‬
‫اﳊﺠـﺞ َ َ‬ ‫إﻃﻔﺎء َﻫـﺬه اﻟﻔـَﺘِﻦ؛ ِ ْ‬ ‫َ ِ ُ‬
‫ﻓﻴﺠﺐ ِ ْ َ ُ‬
‫اﻻﻋﺘﺬار ﻋﻦ ِ ِ‬ ‫ِ‬ ‫ﺄﺣﻘﻴﺔ ﺗِْﻠ َ‬
‫ﺗﻘﻨﻌﻬﻢ( ﺑِ َ ﱢ ِ‬ ‫ِ‬
‫ﻫﺬه َ ْ َ ِ‬
‫اﻷﺣﻜﺎم!‬ ‫وﺻﻮاﲠﺎ‪َ ،‬أو ْ َ ِ َ َ‬ ‫ﻚ َْ َ‬
‫اﻷﺣﻜﺎم َ َ َ ِ َ‬ ‫َ ﱠ‬ ‫َو) ُ ْ ُ ُ‬