‹öa§a@ÑÜß@åÇ@ïãbrÛa@lbnØÛa

{‫}ﻓﺎﺳﺄﻟﻮﺍ ﺃﻫﻞ ﺍﻟﺬﹼﻛﺮ ﺇﻥ ﻛﻨﺘﻢ ﻻ ﺗﻌﻠﻤﻮﻥ‬

‹ib×þa@õbàÜÈÛa@ôëbnÏ
@ @‹öa§a@À@õb߆@åß@Š‡çc@bàîÏ
:‫ﺃﺻﺤﺎﺏ ﺍﻟﻔﻀﻴﻠﺔ ﺍﻟﻌﻠﻤﺎﺀ‬
@ @

@ @Œbi@åi@a@‡jÇ@åi@íÈÛa@‡jÇ
@ @ïãbjÛþa@åí‡Ûa@‹–bã@‡à«
@ @µàîrÇ@åi@b–@åi@‡à«
@ @
:‫ﲨﻊ ﻭﺗﻌﻠﻴﻖ‬
@ @ð‹öa§a@ïãb›ßŠ@‡¼c@åi@ÙÛb¾a@‡jÇ
:‫ﻗﺮﺃﻩ‬
@ @µàîrŽÈÛa@b–@åi@‡à«@„î“Ûa@òß(ýÈÛa@

@ @ð‹qþa@óà܎@ìic@òjnØß
http:dear.to/abusalma

‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫ﳊﻖ‪] {‬ﺍﻷﻧﻌﺎﻡ ‪.[151‬‬
‫ﷲ ِﺇﻻﱠ ﺑِﺎ ﹶ‬
‫ﺲ ﺍﻟﱠﺘِﻲ ‪‬ﺣﺮ‪ ‬ﻡ ﺍ ُ‬
‫} ‪‬ﻭ ﹶﻻ ‪‬ﺗ ﹾﻘ‪‬ﺘﻠﹸﻮﺍ ﺍﻟﻨ‪ ‬ﹾﻔ ‪‬‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﷲ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ‪‬ﻭﹶﻟ ‪‬ﻌ‪‬ﻨ ‪‬ﻪ ‪‬ﻭﹶﺃ ‪‬ﻋﺪ‪ ‬ﹶﻟ ‪‬ﻪ ‪‬ﻋﺬﹶﺍﺑ‪‬ﺎ‬
‫ﺐﺍُ‬
‫ﺠﺰ‪‬ﺁ ‪‬ﺅ ‪‬ﻩ ‪‬ﺟ ‪‬ﻬﻨ‪ ‬ﻢ ﺧ‪‬ﺎِﻟﺪ‪‬ﺍ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻭ ﹶﻏﻀِ ‪‬‬
‫} ‪‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ﹾﻘ‪‬ﺘ ﹾﻞ ‪‬ﻣ ‪‬ﺆ ِﻣﻨ‪‬ﺎ ‪‬ﻣ‪‬ﺘ ‪‬ﻌﻤ‪‬ﺪ‪‬ﺍ ﹶﻓ ‪‬‬
‫‪‬ﻋﻈِﻴﻤ‪‬ﺎ{ ]ﺍﻟﻨﺴﺎﺀ ‪.[93‬‬
‫ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ  ‪:‬‬
‫ﺱ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﻓِﻲ ﺍﻟﺪ‪‬ﻣ‪‬ﺎ ِﺀ ((‪ ،‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬
‫)) ﹶﺃﻭ‪ ‬ﹸﻝ ﻣ‪‬ﺎ ‪‬ﻳ ﹾﻘﻀ‪‬ﻰ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ‪:‬‬
‫ﺐ ﺩ‪‬ﻣﹰﺎ ‪‬ﺣﺮ‪‬ﺍﻣﹰﺎ ((‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬
‫ﺼ ‪‬‬
‫ﺤ ٍﺔ ِﻣ ‪‬ﻦ ﺩِﻳِﻨ ِﻪ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ِ‬
‫ﺴ‪‬‬
‫)) ﹶﻻ ‪‬ﻳﺰ‪‬ﺍ ﹸﻝ ﺍﻟ ‪‬ﻌ ‪‬ﺒ ‪‬ﺪ ﻓِﻲ ﹸﻓ ‪‬‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ‪:‬‬
‫ﷲ ِﻣ ‪‬ﻦ ‪‬ﺯﻭ‪‬ﺍ ِﻝ ﺍﻟﺪ‪‬ﻧﻴِﺎ (( ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻭﻫﻮ ﺻﺤﻴﺢ‪.‬‬
‫)) ﹶﻗ ‪‬ﺘ ﹸﻞ ﺍﳌﹸ ‪‬ﺆ ِﻣ ِﻦ ﹶﺃ ‪‬ﻋ ﹶﻈ ‪‬ﻢ ِﻋ ‪‬ﻨ ‪‬ﺪ ﺍ ِ‬

‫* * *‬

‫ـ ﻗﺎﻝ ﺍﻟﻌﻼﱠﻣﺔ ﺍﻷﻟﺒﺎﱐ ﺭﲪﻪ ﺍﷲ‪:‬‬

‫ﺤﺜﱡﻮﻥ‬
‫ﳊﻜﱠﺎﻡ‪ ،‬ﻭﺍﻟﺬﻳﻦ ‪‬ﻳ ‪‬‬
‫)) ﳓﻦ ﻧﺆﻳ‪‬ﺪ ﻛﻞﱠ ﻣ‪‬ﻦ ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﺮﺩ‪ ‬ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﳋﺎﺭﺟﲔ ﻋﻠﻰ ﺍ ﹸ‬
‫ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﻜﱠﺎﻡ ((‪.‬‬
‫ـ ﻗﺎﻝ ﺍﻟﻌﻼﱠﻣﺔ ﺍﺑﻦ ﺑﺎﺯ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫ﺖ ﳍﻢ‪) :‬ﻳﻐﺘﺎﻟﻮﻥ ﺍﻟﺸﺮﻃﺔ‪ ،‬ﺃﻭ ﻳﺴﺘﻌﻤﻠﻮﻥ‬
‫)) ﺇﻥ ﻛﺎﻥ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺍﻟﺪﻋﺎﺓ ﰲ ﺍﳉﺰﺍﺋﺮ ﻗﺎﻝ ﻋﻨ‪‬ﻲ‪ :‬ﻗﻠ ‪‬‬
‫ﻂ ﻟﻴﺲ ﺑﺼﺤﻴﺢ‪ ،‬ﺑﻞ ﻫﻮ ﻛﺬﺏ! ((‪.‬‬
‫ﺍﻟﺴﻼﺡ ﰲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ( ﻫﺬﺍ ﻏﻠ ﹲ‬
‫ـ ﻗﺎﻝ ﺍﻟﻌﻼﱠﻣﺔ ﺍﺑ ‪‬ﻦ ﻋﺜﻴﻤﲔ ﺣﻔﻈﻪ ﺍﷲ‪:‬‬
‫ﺐ ﻋﻠﻴﻬﻢ ﻭﺿ ‪‬ﻊ ﺍﻟﺴ‪‬ﻼﺡ ﻭﺇﻟﻘﺎ ُﺀ ﺍﻟﺴ‪‬ﻼﻡ‪ ،‬ﻭﺇﻻﱠ ﻓﻜ ﱡﻞ ﻣﺎ ﻳﺘﺮﺗ‪‬ﺐ ﻋﻠﻰ ﺑﻘﺎﺋﻬﻢ ﻣﻦ‬
‫)) ﻧﺮﻯ ﺃﻧ‪‬ﻪ ﻳ‪‬ﺠ ‪‬‬
‫ﺐ ﻋﻠﻴﻬﻢ‬
‫ﺏ ﻧﺴﺎ ٍﺀ ﻓﺈﻧ‪‬ﻬﻢ ﻣﺴﺌﻮﻟﻮﻥ ﻋﻨﻪ ﺃﻣﺎﻡ ﺍﷲ ﻋﺰ‪ ‬ﻭﺟﻞﱠ‪ ،‬ﻭﺍﻟﻮﺍﺟ ‪‬‬
‫ﺐ ﺃﻣﻮﺍ ٍﻝ ﻭﺍﻏﺘﺼﺎ ِ‬
‫ﻗﺘ ٍﻞ ﻭﻧ‪‬ﻬ ِ‬
‫–‪124@åß@1@òzÐ‬‬

‫ﺍﻟﺮﺟﻮﻉ ((‪.‬‬

‫* * *‬
‫ﻭﺍﻋﻠﻢ ﺃ ﱠﻥ ﺃﻫ ﹶﻞ ﺍﻟﻌﻠﻢ ﻻ ﺗ‪‬ﺠ‪‬ﺘ ِﻤ ‪‬ﻊ ﻛﻠﻤﺘ‪‬ﻬﻢ ﻋﻠﻰ ﻣﺜ ِﻞ ﻫﺬﺍ ﺗﺜﺒﻴﻄﹰﺎ ﻟﻠﻌﺎﻣﻞِ‪ ،‬ﻭﺗﺜﺒﻴﺘﹰﺎ ﻟﻠﺨﺎ ِﻣ ِﻞ ﺍﻟﻐﺎِﻓﻞِ‪،‬‬
‫ﻭﻟﻜﻨ‪‬ﻬﻢ ﻳﻨﺘ‪‬ﻬﻮﻥ ﺇﱃ ﺣﻴﺚ ﺃﺩ‪‬ﺍﻫﻢ ﺇﻟﻴﻪ ﺍﺟﺘﻬﺎﺩ‪‬ﻫﻢ‪ ،‬ﺍﻟﺬﻱ ﻻ ﻳ‪‬ﺠﻮﺯ ِﻟﻤ‪‬ﻦ ﺩ‪‬ﻭﻧ‪‬ﻬﻢ ﳐﺎﻟﻔﺘ‪‬ﻬﻢ ﻓﻴﻪ؛ ﻟﻘﺼﻮﺭِﻫﻢ‬
‫ﺴ‪‬ﺘﻮِﻱ ﺍﻟﱠﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ ﻭ‪‬ﺍﻟﱠﺬِﻳ ‪‬ﻦ ﹶﻻ‬
‫ﻋﻨﻪ‪ ،‬ﻭﺧ‪‬ﻠ ‪‬ﻮ ﺃﻳﺪﻳﻬﻢ ﻣﻦ ﺍ ﹶﳌﻠﹶﻜﺎﺕ ﺍﻟﻌِﻠﻤﻴ‪‬ﺔ ﺍﻟﱵ ﲤﻜﱠﻨﻮﺍ ﻣﻨﻬﺎ‪ } ،‬ﹸﻗ ﹾﻞ ‪‬ﻫ ﹾﻞ ‪‬ﻳ ‪‬‬
‫ﺏ{ ]ﺍﻟﺰﻣﺮ ‪.[9‬‬
‫‪‬ﻳ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ ِﺇﻧ‪‬ﻤ‪‬ﺎ ‪‬ﻳ‪‬ﺘ ﹶﺬﻛﱠ ‪‬ﺮ ﺃﹸﻭﻟﹸﻮ ﺍ َﻷﹾﻟﺒ‪‬ﺎ ِ‬

‫* * *‬
‫‪@ @æ‹ÔÛa@a‰ç@ð†ğ‡vŽß@åÇ@aìÛbÓ‬‬
‫ﻗﺎﻝ ﺟﺎﻣﻌ‪‬ﻪ ﻋﻔﺎ ﺍﷲ ﻋﻨﻪ ﻭﻋﻦ ﻭﺍﻟﺪﻳﻪ‪:‬‬
‫ﺽ ﻣﻦ ﻋﺎﻟِﻢ‪،‬‬
‫ﺖ ﺍﻟﻌﻼﱠﻣ ﹶﺔ ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ ـ ﺭﲪﻪ ﺍﷲ ـ ﻳﻘﻮﻝ‪ )) :‬ﺧﻠﹶﺖ ﺍﻷﺭ ‪‬‬
‫ﲰﻌ ‪‬‬
‫ﺖ ﻻ ﺃﻋﺮﻑ ﻣﻨﻬﻢ ﺇﻻﱠ ﺃﻓﺮﺍﺩﹰﺍ ﻗﻠﻴﻠﲔ‪ ،‬ﹶﺃ ‪‬ﺧﺺ‪ ‬ﺑﺎﻟﺬﱢﻛﺮ ﻣﻨﻬﻢ‪ :‬ﺍﻟﻌﻼﱠﻣ ﹶﺔ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ‪،‬‬
‫ﻭﺃﺻﺒﺤ ‪‬‬
‫)‪(1‬‬
‫ﻭﺍﻟﻌﻼﱠﻣ ﹶﺔ ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺑﻦ ﻋﺜﻴﻤﲔ (( ‪.‬‬
‫ﺖ ﲢﺖ ﺃﺩﱘ ﺍﻟﺴﻤﺎﺀ ﻋﺎﳌﹰﺎ‬
‫ﻗﺎﻝ ﺍﻟﻌﻼﱠﻣ ﹸﺔ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺎﺯ ﺭﲪﻪ ﺍﷲ‪ )) :‬ﻣﺎ ﺭﺃﻳ ‪‬‬
‫ﺑﺎﳊﺪﻳﺚ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ ﻣﺜﻞ ﺍﻟﻌﻼﱠﻣﺔ ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻷﻟﺒﺎﱐ! ((‪.‬‬
‫ﺚ ﳍﺬﻩ ﺍﻷﻣ‪‬ﺔ ﻋﻠﻰ ﺭﺃﺱ ﻛﻞﱢ ﻣﺎﺋﺔ ﺳﻨﺔ ﻣ‪‬ﻦ‬
‫ﷲ ﻳﺒﻌ ﹸ‬
‫ﻭﺳ‪‬ﺌﻞ ﻋﻦ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ‪ )) :‬ﺇﻥﱠ ﺍ َ‬
‫)‪(2‬‬
‫ﻳ‪‬ﺠﺪ‪‬ﺩ ﳍﺎ ﺩﻳﻨﻬﺎ (( ‪ ،‬ﻓﺴ‪‬ﺌﻞ ﻣ‪‬ﻦ ﻫﻮ ﻣ‪‬ﺠ ‪‬ﺪ ‪‬ﺩ ﻫﺬﺍ ﺍﻟﻘﺮﻥ؟‬
‫ﻓﻘﺎﻝ ﺭﲪﻪ ﺍﷲ‪ )) :‬ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ ﻫﻮ ﻣ‪‬ﺠﺪ‪ ‬ﺩ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﰲ ﻇﻨ‪‬ﻲ‪ ،‬ﻭﺍﷲ‬
‫)‪(3‬‬
‫ﺃﻋﻠﻢ (( ‪.‬‬
‫)‪ (1‬ﻣﻦ ﺷﺮﻳﻂ ﲰﻌﻲ ﻣﻦ )) ﺳﻠﺴﻠﺔ ﺍﳍﺪﻯ ﻭﺍﻟﻨﻮﺭ ((‪.‬‬
‫)‪ (2‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(4291‬ﻭﻫﻮ ﺻﺤﻴﺢ‪.‬‬
‫)‪ (3‬ﳎﻠﺔ ﺍﻷﺻﺎﻟﺔ ﺍﻷﺭﺩﻧﻴﺔ ﺍﻟﺴﻨﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺪﺩ )‪ 15 (23‬ﺷﻌﺒﺎﻥ ‪1420‬ﻫـ‪) ،‬ﺹ‪.(76:‬‬

‫–‪124@åß@2@òzÐ‬‬

‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪ )) :‬ﻻ ﺃﻋﻠ ‪‬ﻢ ﲢﺖ ﹸﻗﺒ‪‬ﺔ ﺍﻟﻔﻠﻚ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼ ِﺮ ﺃﻋﻠﻢ ﻣﻦ ﺍﻟﺸﻴﺦ ﻧﺎﺻﺮ ((‬

‫)‪(1‬‬

‫‪.‬‬

‫ﻭﺳ‪‬ﺌﻞ ﺍﻟﻌﻼﱠﻣﺔ ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺍﻟﻌﺜﻴﻤﲔ ـ ﺣﻔﻈﻪ ﺍﷲ ـ ﻋﻤ‪‬ﻦ ﺭﻣﻰ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﺑﺎﻹﺭﺟﺎﺀ‪،‬‬
‫ﻼ‪:‬‬
‫ﻓﺄﺟﺎﺏ ﻗﺎﺋ ﹰ‬
‫)) ﻣ‪‬ﻦ ﺭﻣﻰ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐﹼ ﺑﺎﻹﺭﺟﺎﺀ ﻓﻘﺪ ﺃﺧﻄﺄ؛ ﺇﻣ‪‬ﺎ ﺃﻧ‪‬ﻪ ﻻ ﻳﻌﺮﻑ ﺍﻷﻟﺒﺎﱐﱠ‪ ،‬ﻭﺇﻣ‪‬ﺎ ﺃﻧ‪‬ﻪ ﻻ ﻳﻌﺮﻑ‬
‫ﺍﻹﺭﺟﺎ َﺀ‪.‬‬
‫ﱐ ﺭﺟ ﹲﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻣﺪﺍﻓ ‪‬ﻊ ﻋﻨﻬﺎ‪ ،‬ﺇﻣﺎ ‪‬ﻡ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﻻ ﻧﻌﻠﻢ ﺃﻥﱠ ﺃﺣﺪﹰﺍ ﻳ‪‬ﺒﺎﺭﻳﻪ‬
‫ﺍﻷﻟﺒﺎ ﱡ‬
‫ﺾ ﺍﻟﻨﺎﺱ ـ ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ـ ﻳﻜﻮﻥ ﰲ ﻗﻠﺒﻪ ﺣﻘ ‪‬ﺪ ﺇﺫﺍ ﺭﺃﻯ ﻗﺒﻮﻝ ﺍﻟﺸﺨﺺ‬
‫ﰲ ﻋﺼﺮﻧﺎ‪ ،‬ﻟﻜﻦ‪ ‬ﺑﻌ ‪‬‬
‫ﺫﻫﺐ ﻳﻠﻤﺰﻩ ﺑﺸﻲﺀٍ‪ ،‬ﻛﻔﻌﻞ ﺍﳌﻨﺎﻓﻘﲔ ﺍﻟﺬﻱ ﻳﻠﻤﺰﻭﻥ ﺍ ﹸﳌﻄﱠﻮ‪‬ﻋﲔ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﻟﺼﺪﻗﺎﺕ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻻ‬
‫ﳚﺪﻭﻥ ﺇﻻﱠ ﺟﻬﺪ‪‬ﻫﻢ‪ ،‬ﻳﻠﻤﺰﻭﻥ ﺍﳌﺘﺼﺪ‪‬ﻕ ﺍﳌﹸﻜﺜﺮ ﻣﻦ ﺍﻟﺼﺪﻗﺔ‪ ،‬ﻭﺍﳌﺘﺼﺪ‪‬ﻕ ﺍﻟﻔﻘﲑ‪.‬‬
‫ﺍﻟﺮﺟﻞ ـ ﺭﲪﻪ ﺍﷲ ـ ﻧﻌﺮﻓﻪ ﻣﻦ ﻛﺘﺒﻪ‪ ،‬ﻭﺃﻋﺮﻓﻪ ـ ﺑِﻤﺠﺎﻟﺴﺘِﻪ ﺃﺣﻴﺎﻧﹰﺎ ـ ﺳﻠﻔﻲ‪ ‬ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﺳﻠﻴ ‪‬ﻢ‬
‫ﺾ ﺍﻟﻨﺎﺱ ﻳﺮﻳﺪ ﺃﻥ ﻳ‪‬ﻜﻔﱢﺮ ﻋﺒﺎ ‪‬ﺩ ﺍﷲ ﺑِﻤﺎ ﻟﹶﻢ ﻳ‪‬ﻜﻔﱢﺮﻫﻢ ﺍﷲ ﺑﻪ‪ ،‬ﰒﱠ ﻳﺪ‪‬ﻋﻲ ﺃﻥﱠ ﻣ‪‬ﻦ ﺧﺎﻟﻔﻪ‬
‫ﺍﳌﻨﻬﺞ‪ ،‬ﻟﻜﻦ‪ ‬ﺑﻌ ‪‬‬
‫)‪(2‬‬
‫ﰲ ﻫﺬﺍ ﺍﻟﺘﻜﻔﲑ ﻓﻬﻮ ﻣﺮﺟﺊﹲ‪ ،‬ﻛﺬﺑﹰﺎ ﻭﺯﻭﺭﹰﺍ ﻭ‪‬ﺘﺎﻧﹰﺎ ‪ ،‬ﻟﺬﻟﻚ ﻻ ﺗﺴﻤﻌﻮﺍ ﳍﺬﺍ ﺍﻟﻘﻮﻝ ﻣﻦ ﺃﻱ‪ ‬ﺇﻧﺴﺎ ٍﻥ‬
‫)‪(3‬‬
‫ﺻﺪﺭ (( ‪.‬‬
‫)‪(4‬‬
‫ﻉ (( ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪ )) :‬ﺍﻟﺮ‪‬ﺟ ﹸﻞ ﻃﻮﻳ ﹸﻞ ﺍﻟﺒﺎﻉِ‪ ،‬ﻭﺍﺳ ‪‬ﻊ ﺍﻻﻃﱢﻼﻉِ‪ ،‬ﻗﻮﻱ‪ ‬ﺍﻹﻗﻨﺎ ِ‬

‫* * *‬

‫)‪ (1‬ﻛﻮﻛﺒﺔ ﻣﻦ ﺃﺋﻤﺔ ﺍﳍﹸﺪﻯ‪ ،‬ﻟﻠﺪﻛﺘﻮﺭ ﻋﺎﺻﻢ ﺍﻟﻘﺮﻳﻮﰐ )ﺹ‪.(227:‬‬
‫ﱐ ﺑﺎﻹﺭﺟﺎﺀ ِﻟﻤ‪‬ﺠﺮ‪‬ﺩ ﺃﻧ‪‬ﻪ ﻟﹶﻢ ﻳﻮﺍﻓﻘﻪ ﻋﻠﻰ ﺗﻜﻔﲑ ﻣ‪‬ﻦ ﻳﺮﻯ ﺗﻜﻔﲑﻩ‪.‬‬
‫)‪ (2‬ﻳﺮﻳﺪ ـ ﺣﻔﻈﻪ ﺍﷲ ـ ﺍﻟﺮ ‪‬ﺩ ﻋﻠﻰ ﻣ‪‬ﻦ ﺍﺗ‪‬ﻬﻢ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎ ﱠ‬
‫)‪ (3‬ﺗﺴﺠﻴﻼﺕ ﳎﺎﻟﺲ ﺍﳍﺪﻯ ﺑﺎﳉﺰﺍﺋﺮ‪ ،‬ﺷﺮﻳﻂ )ﺭﻗﻢ‪ ،(4:‬ﺑﻌﻨﻮﺍﻥ‪ :‬ﻣﻜﺎﳌﺎﺕ ﻫﺎﺗﻔﻴﺔ ﻣﻊ ﻣﺸﺎﻳﺦ ﺍﻟﺪﻋﻮﺓ ﺍﻟﺴﻠﻔﻴﺔ‪ 9 ،‬ـ ﺭﺑﻴﻊ‬
‫ﺍﻷﻭﻝ ـ ‪1421‬ﻫـ‪.‬‬
‫)‪ (4‬ﺣﻴﺎﺓ ﺍﻷﻟﺒﺎﱐ‪ ،‬ﻟﻠﺸﻴﺒﺎﱐ )‪.(543/2‬‬

‫–‪124@åß@3@òzÐ‬‬

‫ﺍﻃﱠ ﹶﻠ ‪‬ﻊ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺑﻦ ﻋﺜﻴﻤﲔ ـ ﺣﻔﻈﻪ ﺍﷲ ـ ﻋﻠﻰ ﳏﺘﻮﻯ ﺍﻟﻜﺘﺎﺏ‪،‬‬
‫ﻭﻭﺍﻓﻖ ﻋﻠﻰ ﻃﺒﻊ ﻓﺘﺎﻭﺍﻩ ﺍﳌﺪﺭﺟﺔ ﻓﻴﻪ‪ ،‬ﺑﻌﺪ ‪‬ﺬﻳﺒِﻬﺎ ﻣﻦ ِﻗﺒ‪‬ﻠﻪ‪ ،‬ﻭﺫﻟﻚ ﺑﺘﺎﺭﻳﺦ‪ :‬ﻟﻴﻠﺔ‬
‫ﺍﳋﺎﻣﺲ ﻋﺸﺮ ﻣﻦ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ‪1421‬ﻫـ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺑﻴﺘِﻪ ﺍﻟﻌﺎﻣﺮ ﰲ ﻣﺪﻳﻨﺔ ﻋﻨﻴﺰﺓ‬
‫ﺉ ﺗﻮﻗﻴﻌﺎﺕ ﺍﻟﺸﻴﺦ ﻋﻠﻰ ﻛﻞﱢ ﻓﺘﺎﻭﺍﻩ ﰲ ﳏﻠﱢﻬﺎ‪.‬‬
‫ﺑﺎﻟﻘﺼﻴﻢ‪ .‬ﻭﺳﻴﺠﺪ ﺍﻟﻘﺎﺭ ‪‬‬

‫@ @‬
‫ﺇ ﱠﻥ ﺍﳊﻤﺪ ﷲ ﳓﻤﺪﻩ ﻭﻧﺴﺘﻌﻴﻨﻪ ﻭﻧﺴﺘﻐﻔﺮﻩ‪ ،‬ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ ﻭﺳﻴ‪‬ﺌﺎﺕ ﺃﻋﻤﺎﻟﻨﺎ‪ ،‬ﻣ‪‬ﻦ‬
‫ﻱ ﻟﻪ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪،‬‬
‫ﻳﻬﺪﻩ ﺍﷲ ﻓﻼ ﻣ‪‬ﻀ ﱠﻞ ﻟﻪ‪ ،‬ﻭﻣ‪‬ﻦ ﻳ‪‬ﻀِﻠ ﹾﻞ ﻓﻼ ﻫﺎ ِﺩ ‪‬‬
‫ﻭﺃﺷﻬﺪ ﺃ ﱠﻥ ﳏﻤﺪﹰﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‪.‬‬
‫ﺖ ﻓﻴﻬﺎ ﻓﹶﺘﺎﻭﻯ ﻟﺜﻼﺛ ٍﺔ ﻣِﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﻜﺒﺎﺭ ﻣﻦ‬
‫ﺻ ﹲﺔ ﺑﺄﻫ ِﻞ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺟ‪‬ﻤﻌ ‪‬‬
‫ﺃﻣﺎ ﺑﻌﺪ‪ :‬ﻓﻬﺬﻩ ﺭﺳﺎﻟ ﹲﺔ ﺧﺎ ‪‬‬
‫ﺥ ﺃﻗﺪﺍﻣِﻬﻢ ﰲ ﺍﻟﻌِﻠﻢ‪ ،‬ﻭﺗﻔﺎﻧِﻴﻬﻢ ﰲ ﺍﻟﻨ‪‬ﺼ ِﺢ ﻟﻠﻤﺴﻠﻤﲔ‪،‬‬
‫ﻒ ﰲ ﺭ‪‬ﺳﻮ ِ‬
‫ﻚ ﻣﻨﺼ ‪‬‬
‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪ ،‬ﻻ ﻳﺸ ‪‬‬
‫ﻭﻫﻢ‪:‬‬
‫ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺎﺯ‪.‬‬
‫ﻭﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻷﻟﺒﺎﱐ‪.‬‬
‫ﻭﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺑﻦ ﻋﺜﻴﻤﲔ‪.‬‬
‫ﺟﺰﺍﻫﻢ ﺍﷲ ﺧﲑﹰﺍ ﲨﻴﻌﺎﹰ‪ ،‬ﻭﻧ ﹶﻔ ‪‬ﻊ ﺍﳌﺴﻠﻤﲔ ﺑﻌِﻠﻤﻬﻢ‪ ،‬ﻭﺃﻋﻈﻢ ﳍﻢ ﺍﳌﺜﻮﺑ ﹶﺔ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﻭﻻ ﻳﺰﺍﻝ ﺷﻴﺨ‪‬ﻨﺎ ﺍﻟﻔﺎﺿﻞ ﻋﺒﺪ ﺍﶈﺴﻦ ﺑﻦ ﲪﺪ ﺍﻟﻌﺒﺎﺩ ﺍﻟﺒﺪﺭ ﻳ‪‬ﺴﻤ‪‬ﻴﻬﻢ ﲝ ‪‬ﻖ‪ :‬ﻋﻠﻤﺎﺀ ﺍﻟﺪ‪‬ﻧﻴﺎ‬
‫ﺍﻟﺜﻼﺛﺔ‪.‬‬
‫ﺕ ﻋﻠﻰ ﻧﻘﻞ ﻓﺘﺎﻭﻯ ﻫﺆﻻﺀ ﺍﻷﻛﺎﺑﺮ ﺍﻟﻔﻀﻼﺀ؛ ﻷ ﱠﻥ ﺳﻔﱠﺎﻛﻲ ﺍﻟﺪ‪‬ﻣﺎﺀ ﰲ ﺍﳉﺰﺍﺋﺮ ـ‬
‫ﱠﰒ ﺇﻧ‪‬ﲏ ﺍﻗﺘﺼﺮ ‪‬‬
‫ﻀﻮ‪‬ﻥ‬
‫ﺑﺎﺳﻢ ﺍﻟﺪ‪‬ﻳﻦ ـ ﻛﺎﻧﻮﺍ ﻗﺪ ﺃﺷﺎﻋﻮﺍ ﻋﻨﻬﻢ ﺗﺄﻳﻴﺪﻫﻢ ﳍﻢ ﻛﺬﺑﹰﺎ ﻭﺯﻭﺭﹰﺍ! ﻭﺯﻋﻤﻮﺍ ﺃﻧ‪‬ﻬﻢ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺮ‪‬ﺗ ‪‬‬
‫ﻋﻨﺪﻫﻢ!!‬
‫ﻓﻌﺴﺎﻫﻢ ﻳﺮﺿﻮﻥ ‪‬ﻢ ﻣﻔﺘﲔ ﻫﻬﻨﺎ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻓﻴﻬﻢ ﺑﻘﻴﺔ ﺇﻧﺼﺎﻑ؟!‬
‫ﺖ ‪‬ﺣﻠﹶﻘﺎﺗ‪‬ﻬﺎ‬
‫ﻭﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﹶﻟ ‪‬ﻢ ﻳ ‪‬ﺪﺧِﺮﻭﺍ ﻭ‪‬ﺳﻌﹰﺎ ﰲ ﺑﻴﺎﻥ ﺍﳊ ‪‬ﻖ ﰲ ﻫﺬﻩ ﺍﻟﻔِﺘﻨ ِﺔ ﺍﻟﻌﺎ ِﺭ ‪‬ﻣ ِﺔ ﺍﻟﱵ ﺗ‪‬ﻼﺣ ﹶﻘ ‪‬‬
‫ﺕ ﺍﻟ ِﻌ ﹾﻘ ِﺪ ﺇﺫﺍ ﹸﻗﻄِﻊ‪.‬‬
‫ﻛﺘ‪‬ﻼ ‪‬ﺣ ِﻖ ‪‬ﺧﺮ‪‬ﺯﺍ ِ‬
‫ﻭﺍﻋﻠﻢ ﺃ ﱠﻥ ﺳﻔﱠﺎﻛﻲ ﺍﻟﺪﻣﺎﺀ ﺑﺎﳉﺰﺍﺋﺮ ﻗﺴﻤﺎﻥ‪:‬‬
‫ﺐ ﻛﻠﱠﻪ‪ ،‬ﻻ ﻳ‪‬ﻔﺮ‪‬ﻕ ﺑﲔ ﺣﺎﻛﻢ ﻭﳏﻜﻮﻡ‪ ،‬ﻭﻫﻢ ﻏﻼﺓ ﺍﻟﺘﻜﻔﲑ‪.‬‬
‫ـ ﻗﺴ ‪‬ﻢ ﻳ‪‬ﻘﺎﺗﻞ ﺍﻟﺸﻌ ‪‬‬
‫ﻭﻻ ﻳ‪‬ﺤﺎﻭﻟ ‪‬ﻦ ﺧﻮ‪‬ﺍ ﹲﻥ ﺗﱪﺋﺘ‪‬ﻬﻢ ﻣﻦ ﺍﻧﺘﻬﺎﻙ ﺃﻋﺮﺍﺽ ﺍﻟﻨﺴﺎﺀ ﻭﹶﻗﺘ‪‬ﻞ ﺍﻟﺸﻴﻮﺥ ﻭﺍﻟﻌﺠ‪‬ﺰﺓ ﻭﺫﹶﺑﺢ ﺍﻟﺼﺒﻴﺎﻥ‪،‬‬
‫ﻭﺗﻘﻄﻴﻊ ﺃﻋﻀﺎﺀ ﺁﺑﺎﺋﻬﻢ ﺑﺎﻟﻔﺆﻭﺱ ﻭﻫﻢ ﻳﻨﻈﺮﻭﻥ‪ ،‬ﻭﲢﺮﻳﻖ ﺍﻟﻌﺎﺋﻠﺔ ﺑﺄﺳﺮِﻫﺎ ﻣﺄﺳﻮﺭﺓ ﰲ ﺳﻴﺎﺭ‪‬ﺎ ‪...‬‬
‫ﻳﺎ ﺍﺑ ‪‬ﻦ ﺍﻟﻜﺮﺍ ِﻡ ﺃﻻ ﺗﺪﻧﻮ ﻓﺘ‪‬ﺒﺼ ‪‬ﺮ ﻣﺎ‬

‫ﻗﺪ ﺣﺪ‪‬ﺛﻮ ‪‬ﻙ ﻓﻤﺎ ﺭﺍ ٍﺀ ﻛﻤ‪‬ﻦ ‪‬ﺳ ِﻤﻌ‪‬ﺎ‬

‫ﺸﺮ‪‬ﻁ ﻭﺍﻟﻌﺴﺎﻛﺮ!‬
‫ـ ﻭﻗﺴ ‪‬ﻢ ﻳﺰﻋﻢ ﺃ ﱠﻥ ِﻗﺘ‪‬ﺎﻟﹶﻪ ﻧﻈﻴﻒ‪‬؛ ﻷﻧ‪‬ﻪ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺭﺟﺎﻝ ﺍﻟﺪﻭﻟﺔ ﻭﺍﻟ ‪‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻧﻮﻋﺎﻥ‪:‬‬

‫ﺃ ـ ﺍﳉﻴﺶ ﺍﻹﺳﻼﻣﻲ ﻟﻺﻧﻘﺎﺫ‪.‬‬
‫ﺏ ـ ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻠﻔﻴﺔ ﻟﻠﺪﻋﻮﺓ ﻭﺍﻟﻘﺘﺎﻝ‪.‬‬
‫ﺕ ﺇ ﱠﻻ ﺑﻌﺪ ﺗﻜﻔﲑﻫﻢ‪.‬‬
‫ﻭﻫﺆﻻﺀ ﲨﻴﻌﹰﺎ ﻫﻢ ﲨﺎﻋﺎﺕ ﺗﻜﻔﲑ؛ ﻷﻧ‪‬ﻬﻢ ﱂ ﻳﺴﺘﺒﻴﺤﻮﺍ ﻗﺘﺎ ﹶﻝ ﻣ‪‬ﻦ ﺫﻛﺮ ‪‬‬
‫ﻭﺗﻜﻔﲑ‪‬ﻫﻢ ﳍﺆﻻﺀ ﻻ ﺑﺮﻫﺎﻥ ﻋﻠﻴﻪ ﻣﻦ ﺍﷲ‪ ،‬ﻭﻻ ﺍﺗ‪‬ﺒﻌﻮﺍ ﻓﻴﻪ ﺃﻫ ﹶﻞ ﺍﻟﻌﻠﻢ ﺍ ﹸﳌ‪‬ﺒﺮ‪‬ﺯﻳﻦ‪.‬‬
‫ﺏ ﺃﻭﻟﺌﻚ ﺇﱃ )ﺍﻟﺴﻠﻔﻴﺔ(‪ ،‬ﻓﻠﻴﺲ ﳍﻢ ﻣﻨﻬﺎ ﺇ ﱠﻻ ﺍﻻﺳﻢ‪ ،‬ﻭﺇ ﱠﻻ ﻓﻜﻴﻒ ﺗﺴﺘﻘﻴﻢ ﳍﻢ‬
‫ﻭﻻ ‪‬ﻳ ‪‬ﻐ ‪‬ﺮﻧ‪‬ﻜﻢ ﺍﻧﺘﺴﺎ ‪‬‬
‫ﻫﺬﻩ ﺍﻟﺪﻋﻮﻯ ﻭﻫﻢ ﰲ ﻭﺍ ٍﺩ ﻭﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺴﻠﻔﻴﻮﻥ ﰲ ﻭﺍﺩٍ‪ ،‬ﻛﻤﺎ ﺳﺘﺮﺍﻩ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺎﻭﻯ؟!‬
‫ﻭﻻ ﻳﻐ ‪‬ﺮﻧ‪‬ﻜﻢ ﺃﻳﻀﹰﺎ ﺍﺩ‪‬ﻋﺎﺅﻫﻢ ﹶﺃ ‪‬ﺧ ﹶﺬ ﺍﻟﻔﺘﻴﺎ ﻣﻦ )ﻓﻼﻥ!( ﻣﻦ ﺍﳌﺘﺸﺒ‪‬ﻬﲔ ﺑﺄﻫﻞ ﺍﻟﻌﻠﻢ؛ ﻭﺫﻟﻚ ﻟﺴﺒﺒﲔ ﳘﺎ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃ ﱠﻥ ﺍﳌﻔﱵ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﻟﻴﺲ ﻣﻦ ﺍﻟﺮﺍﺳﺨﲔ ﰲ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻻ ﻫﻮ ﻋﻠﻰ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ‬
‫ﻣﺴﺄﻟﺔ )ﺍﻹﳝﺎﻥ ﻭﺍﻟﻜﻔﺮ(‪ ،‬ﻓﺄﻳﻦ ﻫﺬﺍ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻷﻋﻼﻡ ﻭ)ﻟﻴﺲ ﺍﻟﺼﺤﻴﺢ ﻛﺎ ﹸﳌ ﹾﻘﻌ‪‬ﺪ(؟!‬
‫ﻭﻗﺪ ﺍﺷﺘﺮﻁ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟ ﱠﻞ ﳌﺜﻞ ﻫﺬﻩ ﺍﻟﻨﻮﺍﺯﻝ ﺍﳋﻄﲑﺓ ﺳﺆﺍﻝ ﺍﻟﺮﺍﺳﺨﲔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﻘﺎﻝ‪ } :‬ﻭﹶﻟ ‪‬ﻮ‬
‫‪‬ﺭﺩ‪‬ﻭ ‪‬ﻩ ِﺇﻟﹶﻰ ﺍﻟﺮ‪‬ﺳ‪‬ﻮ ِﻝ ‪‬ﻭِﺇﻟﹶﻰ ﺃﹸﻭﻟِﻲ ﺍ َﻷ ‪‬ﻣ ِﺮ ِﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﻟ ‪‬ﻌ ِﻠ ‪‬ﻤ ‪‬ﻪ ﺍﻟﱠﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻨِﺒﻄﹸﻮ‪‬ﻧ ‪‬ﻪ ِﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ{ ]ﺍﻟﻨﺴﺎﺀ ‪.[83‬‬
‫ﺡ ﻗﺒﻞ ﻣﻴﻼﺩ ﺍﻟﻔﺘﻮﻯ‪ ،‬ﺑﻞ ﱂ ﻳﻜﻦ ﳍﻢ ﻳﻮﻣ‪‬ﻬﺎ ﺍﺳﺘﻌﺪﺍ ‪‬ﺩ ﻟﻼﻟﺘﻔﺎﺕ ﺇﱃ ﻋﺎِﻟ ٍﻢ‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧ‪‬ﻬﻢ ﲪﻠﻮﺍ ﺍﻟﺴﻼ ‪‬‬
‫ﺃﺻﻼﹰ‪ ،‬ﻛﺎﺋﻨﹰﺎ ﻣ‪‬ﻦ ﻛﺎﻥ‪ ،‬ﻭﺍﻟﺼﺎﺩﻗﻮﻥ ﻣﻨﻬﻢ ﺃﹶﺧ‪‬ﺒ ‪‬ﺮ ﺍﻟﻨﺎﺱ ﺑِﻤﺎ ﺃﻗﻮﻝ!‬
‫ﻭﺳﻮﻑ ﺃﹸﺑﻴ‪‬ﻦ ﻫﺬﺍ ـ ﺇﻥ ﺷﺎﺀ ﺍﷲ ـ ﰲ ﻣﺼﻨ‪‬ﻒ ﺧﺎﺹ‪ ،‬ﻭﺃﺫﻛﺮ ﻓﻴﻪ ﺗﺎﺭﻳﺦ ﺧﺮﻭﺟﻬﻢ ﻭﺗﺎﺭﻳﺦ‬
‫ﻓﺘﻮﺍﻫﻢ ﻫﺬﻩ ﺍﳌﻌﺘﻤﺪﺓ ﻋﻨﺪﻫﻢ‪.‬‬
‫ﺐ ﻫﻬﻨﺎ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺎﺕ؛ ﻻﺷﺘﺮﺍﻛﻬﺎ ﲨﻴﻌﹰﺎ ﰲ ﺍﻟﺪ‪‬ﻣﺎﺀ ﺍﳌﻌﺼﻮﻣﺔ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﻣﻬﻤﺎ‬
‫ﻭﻻ ﺃﺣ ‪‬‬
‫ﻗﻴﻞ‪ :‬ﺇ ﱠﻥ ﹶﺛ ‪‬ﻢ ﻓﺮﻗﹰﺎ ﺑﲔ ﻗﺘﻞ ﺍﳌﺪﻧﻴﲔ ﻭﺍﻟﻌﺴﻜﺮﻳﲔ ﲨﻴﻌﹰﺎ ـ ﻛﻤﺎ ﻳﻔﻌﻠﻪ ﺍﻟﻐﻼﺓ ـ ﻭﺑﲔ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﻗﺘﻞ‬
‫ﻑ ﺑﺪ ٍﻡ‬
‫ﺍﻟﻌﺴﻜﺮﻳﲔ ﻓﻘﻂ‪ ،‬ﻛﻤﺎ ﻳﻔﻌﻠﻪ ﻣ‪‬ﻦ ﺩﻭ‪‬ﻢ؛ ﻷ ﱠﻥ ﻫﺆﻻﺀ ﺍﳌﻘﺘﻮﻟﲔ ﲨﻴﻌﹰﺎ ﻣﺴﻠﻤﻮﻥ‪ ،‬ﻭﺍﻻﺳﺘﺨﻔﺎ ‪‬‬
‫ﻚ ﹶﻛ‪‬ﺘ ‪‬ﺒﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ‪‬ﺑﻨِﻲ ِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴ ﹶﻞ ﹶﺃﻧ‪ ‬ﻪ ﻣ‪‬ﻦ ﹶﻗ‪‬ﺘ ﹶﻞ‬
‫ﻑ ﺑﺪﻡ ﺍﳉﻤﻴﻊ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ِ } :‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺟ ِﻞ ﹶﺫِﻟ ‪‬‬
‫ﻭﺍﺣ ٍﺪ ﺍﺳﺘﺨﻔﺎ ‪‬‬
‫ﺱ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ{ ]ﺍﳌﺎﺋﺪﺓ ‪.[32‬‬
‫ﺽ ﹶﻓ ﹶﻜﹶﺄﻧ‪‬ﻤ‪‬ﺎ ﹶﻗ‪‬ﺘ ﹶﻞ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺲ ﹶﺃ ‪‬ﻭ ﹶﻓﺴ‪‬ﺎ ٍﺩ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫‪‬ﻧ ﹾﻔﺴ‪‬ﺎ ِﺑ ‪‬ﻐ ‪‬ﻴ ِﺮ ‪‬ﻧ ﹾﻔ ٍ‬
‫ﻼ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﺑﻌﺪ ﺃﻥ ﻧﻄﻖ ﻫﺬﺍ ﺑﻜﻠﻤﺔ ﺍﻹﺳﻼﻡ‬
‫ﻭﻗﺪ ﹶﻗﺘ‪‬ﻞ ﺃﺳﺎﻣ ﹸﺔ ﺑﻦ ﺯﻳﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺭﺟ ﹰ‬
‫ﻭﻫﻮ ﰲ ﺍﳌﻌﺮﻛﺔ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ )) :‬ﺃﻗﺎﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻﱠ ﺍﷲ؟‬
‫ﻓﻘﺎﻝ ﺃﺳﺎﻣﺔ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺇﻧ‪‬ﻤﺎ ﻗﺎﳍﺎ ﺧﻮﻓﹰﺎ ﻣﻦ ﺍﻟﺴﻼﺡ‪.‬‬
‫ﺖ ﻋﻦ ﻗﻠﺒﻪ ﺣﱴ ﺗﻌﻠ ‪‬ﻢ ﺃﻗﺎﳍﺎ ﺃﻡ ﻻ؟! ((‪.‬‬
‫ﻗﺎﻝ‪ :‬ﺃﻓﻼ ﺷ ﹶﻘ ﹾﻘ ‪‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ ﺃ ﱠﻥ ﺭﺳﻮﻝ ﺍﷲ  ﻗﺎﻝ‪ )) :‬ﻳﺎ ﺃﺳﺎﻣﺔ! ﺃ ﹶﻗﺘ‪‬ﻠﺘ‪‬ﻪ ﺑﻌﺪ ﻣﺎ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻﱠ ﺍﷲ؟‬
‫–‪124@åß@6@òzÐ‬‬

‫ﻗﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺇﻧ‪‬ﻤﺎ ﻛﺎﻥ ﻣﺘﻌﻮ‪‬ﺫﹰﺍ‪.‬‬
‫ﻓﻘﺎﻝ‪ :‬ﺃﻗﺘ‪‬ﻠﺘ‪‬ﻪ ﺑﻌﺪ ﻣﺎ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻﱠ ﺍﷲ؟!‬
‫ﺖ ﻗﹶﺒﻞ ﺫﻟﻚ ﺍﻟﻴﻮﻡ!! ((‬
‫ﺖ ﺃﻧ‪‬ﻲ ﱂ ﺃﹶﻛﻦ ﺃﺳ‪‬ﻠﻤ ‪‬‬
‫ﻓﻤﺎ ﺯﺍﻝ ﻳ‪‬ﻜﺮ‪‬ﺭ‪‬ﻫﺎ ﺣﺘ‪‬ﻰ ﹶﲤﻨ‪‬ﻴ ‪‬‬

‫)‪(1‬‬

‫‪.‬‬

‫ﻓﺘﺄﻣ‪‬ﻞ‪:‬‬
‫ﱯ  ﻟﹶﻢ ﳝﻨﻌﻪ ﻛﻮ ﹸﻥ ﺍﻟﻘﺎﺗﻞ ﻫﻮ ِﺣﺒ‪‬ﻪ ﺃﺳﺎﻣﺔ ﻣﻦ ﺗﻌﻨﻴﻔﻪ‪ ،‬ﻭﺗﻌﻈﻴﻢ ﺍﳉﻨﺎﻳﺔ ﰲ ﻋﻴﻨﻴﻪ‪،‬‬
‫‪ 1‬ـ ﻓﺈ ﱠﻥ ﺍﻟﻨ ‪‬‬
‫ﺧﻼﻓﹰﺎ ﻟﻠﻤﺴﺘﺨﻔﱢﲔ ﺑﺪﻣﺎﺀ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻣﻊ ﺃ ﱠﻥ ﺃﺳﺎﻣ ﹶﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻛﺎﻥ ﻣﺘﺄ ‪‬ﻭ ﹰﻻ ﻗﺎﺻﺪﹰﺍ ﻧﺼﺮ ﹶﺓ ﺍﻟﺪ‪‬ﻳﻦ‪،‬‬
‫ﻼ ﻟﺮﺟ ٍﻞ ﻣﻦ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﱂ ﻳﻨﻄﻖ ﺑﻜﻠﻤﺔ )ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﷲ( ﺇ ﱠﻻ ﲢﺖ ﺑﺎﺭﻗﺔ ﺍﻟﺴﻴﻒ‪.‬‬
‫ﻣﻘﺎِﺗ ﹰ‬
‫ﻛ ﱡﻞ ﺍﻟﻘﺮﺍﺋﻦ ﺗﻮﺣﻲ ﺑﺄﻧ‪‬ﻪ ﱂ ‪‬ﻳﺮِﺩ ﺑﻜﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﺇ ﱠﻻ ﺣﻘﻦ ﺩﻣﻪ‪ ،‬ﻻ ﺳﻴﻤﺎ ﻭﺃﻧ‪‬ﻪ ﻣﺸﺮ ‪‬ﻙ ﻣﻦ ﺃﺻﻠﻪ‪ ،‬ﻣﻊ‬
‫ﻒ ﺍﻟﺬﻱ ﱂ ﻳ‪‬ﻌﻬ‪‬ﺪ ﻣﺜﻠﹸﻪ ﻋﻨﻪ ‪ ،‬ﺣﱴ ﲤﻨ‪‬ﻰ‬
‫ﺫﻟﻚ ﺣﺮ‪‬ﻡ ﺭﺳﻮﻝ ﺍﷲ  ﻗ‪‬ﺘﻠﹶﻪ‪ ،‬ﺑﻞ ﻋﻨ‪‬ﻒ ِﺣﺒ‪‬ﻪ ﻫﺬﺍ ﺍﻟﺘﻌﻨﻴ ‪‬‬
‫ﺃﺳﺎﻣ ﹸﺔ ﺃﻧ‪‬ﻪ ﱂ ﻳﻌﺮِﻑ ﺍﻹﺳﻼ ‪‬ﻡ ﻗﺒﻞ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ‪ ،‬ﻓﺄﻳﻦ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳ‪‬ﻌﺮِﻓﻮﻥ ﻟﻜﻠﻤﺔ )ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﷲ(‬
‫ﺣ‪‬ﺮﻣﺘ‪‬ﻬﺎ؟!‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﻤ‪‬ﻦ ﻛﺎﻥ ﻣﺘﺄﺳ‪‬ﻴﹰﺎ ﺑﺮﺳﻮﻝ ﺍﷲ  ﻓﻼ ﻳ‪‬ﺠﺎﻣِﻠ ‪‬ﻦ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺎﺕ ﺍﳌﻘﺎﺗِﻠﺔ ﻛﻤﺎ ﻟﹶﻢ ﻳ‪‬ﺠﺎﻣِﻞ‬
‫ﺭﺳﻮ ﹸﻝ ﺍﷲ  ِﺣﺒ‪‬ﻪ ﺃﺳﺎﻣﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪.‬‬
‫‪ 2‬ـ ﺇ ﱠﻥ ﺍﻟﺮﺟ ﹶﻞ ﺍﳌﺸﺮ ‪‬ﻙ ﱂ ﻳﻜﻦ ﻣﺴﺎﻟِﻤﺎﹰ‪ ،‬ﻭﻟﻜﻨ‪‬ﻪ ﺟﺎﺀ ﻣﻘﺎﺗﻼﹰ‪ ،‬ﺑﻞ ﻗﺘﻞ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻋﺪﺩﺍﹰ‪ ،‬ﺑﻞ ﻛﺎﺩ‬
‫ﺴﻠﹶﻢ ﻣﻨﻪ ﺃﺣﺪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺟﻨﺪﺏ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ... )) :‬ﻓﻜﺎﻥ ﺭﺟ ﹲﻞ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﺇﺫﺍ‬
‫ﻻ ‪‬ﻳ ‪‬‬
‫)‪(2‬‬
‫ﺷﺎﺀ ﺃﻥ ﻳ‪‬ﻘﺼِﺪ ﺇﱃ ﺭﺟ ٍﻞ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﹶﻗﺼ‪‬ﺪ ﻟﻪ ﻓﻘﺘﻠﻪ ‪. (( ...‬‬
‫ﻭﺑﻌﺪ ﺃﻥ ﺫﻛﺮ ﹶﻗ‪‬ﺘ ﹶﻞ ﺃﺳﺎﻣﺔ ﻟﻪ‪ ،‬ﻗﺎﻝ ﻟﻪ ﺭﺳﻮﻝ ﺍﷲ ‪ِ )) :‬ﻟ ‪‬ﻢ ﻗﺘ‪‬ﻠﺘ‪‬ﻪ؟‬
‫ﺖ ﻋﻠﻴﻪ‪،‬‬
‫ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﹶﺃ ‪‬ﻭ ‪‬ﺟ ‪‬ﻊ ﰲ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻗﺘﻞ ﻓﻼﻧﹰﺎ ﻭﻓﻼﻧﺎﹰ‪ ،‬ﻭﲰ‪‬ﻰ ‪‬ﻧﻔﹶﺮﺍﹰ‪ ،‬ﻭﺇﻧ‪‬ﻲ ﲪﻠ ‪‬‬
‫ﻒ ﻗﺎﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻﱠ ﺍﷲ!‬
‫ﻓﻠﻤ‪‬ﺎ ﺭﺃﻯ ﺍﻟﺴﻴ ‪‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ :‬ﺃ ﹶﻗﺘ‪‬ﻠﺘ‪‬ﻪ؟‬
‫ﻗﺎﻝ‪ :‬ﻧﻌﻢ!‬
‫ﻗﺎﻝ‪ :‬ﻓﻜﻴﻒ ﺗﺼﻨﻊ ﺑـ )ﻻ ﺇﻟﻪ ﺇﻻﱠ ﺍﷲ( ﺇﺫﺍ ﺟﺎﺀﺕ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؟!‬
‫ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺍﺳﺘ‪‬ﻐ ِﻔ ‪‬ﺮ ﱄ‪.‬‬
‫)‪ (1‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(6872‬ﻭﻣﺴﻠﻢ )‪.(159 ،158‬‬
‫)‪ (2‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(160‬‬

‫–‪124@åß@7@òzÐ‬‬

‫ﻗﺎﻝ‪ :‬ﻭﻛﻴﻒ ﺗﺼﻨﻊ ﺑـ )ﻻ ﺇﻟﻪ ﺇﻻﱠ ﺍﷲ( ﺇﺫﺍ ﺟﺎﺀﺕ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؟! ﻓﺠﻌﻞ ﻻ ﻳﺰﻳﺪ ﻋﻠﻰ ﺃﻥ‬
‫)‪(1‬‬
‫ﻳﻘﻮﻝ‪ :‬ﻛﻴﻒ ﺗﺼﻨﻊ ﺑـ )ﻻ ﺇﻟﻪ ﺇﻻﱠ ﺍﷲ( ﺇﺫﺍ ﺟﺎﺀﺕ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؟! (( ‪.‬‬
‫ﻫﺬﺍ ﰲ ﺣ ‪‬ﻖ ﻣﺸﺮﻙ ﺁﺫﻯ ﺍﳌﺴﻠﻤﲔ ﺑﺴﻴﻔﻪ ﻭﻗﺎ‪‬ﺗﻠﹶﻬﻢ‪ ،‬ﻓﻜﻴﻒ ﺑﻘﹶﺘﻞ ﻣﺴﻠ ٍﻢ ﻗﺪ ﻳﻜﻮﻥ ﻣﺼﻠﻴ‪‬ﺎ ﻣﺰﻛﻴ‪‬ﺎ‬
‫ﺻﻮ‪‬ﺍﻣﺎﹰ‪ ،‬ﻛ ﱡﻞ ﺫﻧﺒﻪ ﺃﻧ‪‬ﻪ ﺷﺮﻃ ‪‬ﻲ ﺃﻭ ﻋﺴﻜﺮﻱ‪‬؟!‬
‫ﻓﻼ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﷲ ﻣﺎ ﺃﺷ ‪‬ﺪ ﻗﺴﻮﺓ ﺍﻟﻘﻠﻮﺏ!‬
‫ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ )) :‬ﺇﻥﱠ ﻣﻦ ‪‬ﻭﺭ‪‬ﻃﺎﺕ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻻ ﻣ‪‬ﺨﺮ‪‬ﺝ‬
‫)‪(2‬‬
‫ﲑ ﺣﻠﱢﻪ (( ‪.‬‬
‫ﻚ ﺍﻟﺪ‪‬ﻡ ﺍﳊﺮﺍﻡ ﺑﻐ ِ‬
‫ِﻟﻤ‪‬ﻦ ﺃﻭﻗﻊ ﻧﻔﺴ‪‬ﻪ ﻓﻴﻬﺎ ﺳﻔ ‪‬‬
‫ﻓﻜﻴﻒ ـ ﻣﻊ ﻫﺬﺍ ﻛﻠﱢﻪ ـ ﻳﺪ‪‬ﻋﻲ ﻣﺴﺘﺤﻠﱡﻮ ﺩﻣﺎﺀ ﺍﻟﺸﺮﻃﺔ ﺃ ﱠﻥ ﻗﺘﺎﻟﹶﻬﻢ ﻧﻈﻴﻒ‪ ،‬ﰒ ﻫﻢ ﻳﻌﻴﺸﻮﻥ‬
‫ﺡ ﺍﻟﻌﺴﺎﻛﺮ ﺍﳌﺴﻠﻤﲔ ﻭ‪‬ﻳﺬﹶﺭﻭ‪‬ﻢ‬
‫ﺑﺎﻷﻣﻮﺍﻝ ﺍﳌﺴﺮﻭﻗﺔ ﻭﺍﳌﻐﺘﺼ‪‬ﺒﺔ ﻣﻦ ﺃﻫﻠﻬﺎ ﻋﻨﻮﺓﹰ‪ ،‬ﻭﻳ‪‬ﺰﻫﻘﻮﻥ ﺃﺭﻭﺍ ‪‬‬
‫ﻳﺘﺸﺤ‪‬ﻄﻮﻥ ﰲ ﺩﻣﺎﺋﻬﻢ ﻭﺃﻫﻠﻮﻫﻢ ﻳﻨﻈﺮﻭﻥ؟!‬
‫ﻭﳓﻦ ﺇﺫ ﻻ ﻧﺘﱪ‪‬ﺃ ﻣﻦ )ﺍﻟﺴﻠﻔﻴﺔ(؛ ﻷﻧ‪‬ﻬﺎ ﺍﻟﺪﻳ ‪‬ﻦ ﺍﳊﻖ‪ ،‬ﻓﺈﻧ‪‬ﻨﺎ ﻧﱪﺃ ﺇﱃ ﺍﷲ ﻣﻦ )ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻠﻔﻴﺔ ﻟﻠﺪﻋﻮﺓ‬
‫ﺡ ﺍﻟﻴﻮ ‪‬ﻡ ﰲ ﺑﻼﺩﻧﺎ ﺿ ‪‬ﺪ ﺍﻟﻨﻈﺎﻡ ﺃﻭﺍﻟﺸﻌﺐ‪.‬‬
‫ﻭﺍﻟﻘﺘﺎﻝ( ﻭﻣﻦ ﻛ ﱢﻞ ﺣﺎﻣﻞ ﺳﻼ ٍ‬
‫ﳋ ﹾﻠ ‪‬ﻖ ﺃ ﱠﻥ ﰲ ﺍﻧﺘﺴﺎﺏ ﻫﺆﻻﺀ ﺍﻟﺜﹸﻮﺍﺭ ﺇﱃ ﺍﻟﺴﻠﻔﻴﺔ ﺗﺸﻮﻳﻬﹰﺎ ﻟﻠﺴﻠﻔﻴﺔ‪ ،‬ﻛﻤﺎ ﺃ ﱠﻥ ﺍﻧﺘﺴﺎﺏ‬
‫ﺃﻗﻮﻝ ﻫﺬﺍ ﻟﻴ‪‬ﻌﻠﹶﻢ ﺍ ﹶ‬
‫ﺍﳌﺴﻠﻤﲔ ﺍﳌﻨﺤﺮﻓﲔ ﺇﱃ ﺍﻹﺳﻼﻡ ﺗﺸﻮﻳﻪ ﻟﻺﺳﻼﻡ‪ ،‬ﻭﺻ ‪‬ﺪ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻭﺗﻨﻔ ‪‬ﲑ ﻣﻦ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻨﺎﺟﻴﺔ‪.‬‬
‫ﻟﻜﻦ ﺍﻟﺴﻠﻔﻴﺔ ﻫﻲ ﺍﻟﺴﻠﻔﻴﺔ‪ ،‬ﻛﻤﺎ ﺃ ﱠﻥ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﻥ ﺗﻠﺒ‪‬ﺲ ﺑﻪ ﻣ‪‬ﺤ ‪‬ﺮﻓﹸﻪ‪.‬‬
‫‪ 3‬ـ ﺇ ﱠﻥ ﺃﺳﺎﻣ ﹶﺔ ﺑ ‪‬ﻦ ﺯﻳﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﻗﻊ ﻓﻴﻤﺎ ﻭﻗﻊ ﻓﻴﻪ‪ ،‬ﻭﱂ ﻳ‪‬ﺴﺒﻖ ﻟﻪ ﺃﻥ ﻋﺮﻑ ﺣ‪‬ﻜ ‪‬ﻢ ﻣﺎ ﻭﻗﻊ‬
‫ﻓﻴﻪ‪ ،‬ﻭﻻ ﻛﺎﻥ ﻟﺪﻳﻪ ﻭﺍﻗﻌ ﹲﺔ ﺗ‪‬ﺸﺒﻬﻬﺎ ﻓﻴﻘﻴﺲ ﻋﻠﻴﻬﺎ ﺣﺎﻟﺘ‪‬ﻪ‪ ،‬ﻓﻜﺎﻥ ﻻ ﺑ ‪‬ﺪ ﻣﻦ ﺍﺟﺘﻬﺎﺩﻩ‪ ،‬ﻭﻛﺎﻥ ﻻ ﺑ ‪‬ﺪ ﻣﻦ‬
‫ﻭﻗﻮﻉ ﺃﺣﺪ ﺍﻷﻣﺮﻳﻦ‪ :‬ﺇﻣ‪‬ﺎ ﻗﺘ ﹸﻞ ﺍﻟﺮﺟﻞ ﺃﻭ ‪‬ﺗ ‪‬ﺮﻛﹸﻪ‪.‬‬
‫ﺹ ﺍﻟﱵ ﻟﺪﻳﻪ ﳏﺪﻭﺩﹲﺓ ﺟﺪ‪‬ﺍ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﻭﻫﻮ ﰲ ﻣﻌﺮﻛﺔ‪ ،‬ﻭﻗﺪ ﻭﺟﺪ ﺑﲔ ﻳﺪﻳﻪ ﻣﺸﺮﻛﹰﺎ‬
‫ﺇﺫﻥ ﻓﺎﻟ ﹸﻔ ‪‬ﺮ ‪‬‬
‫ﻼ ﻗﻮﻳ‪‬ﺎ‪ ،‬ﱂ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﻏﲑ‪‬ﻩ‪.‬‬
‫ﺷﺠﺎﻋﹰﺎ ﻭﻣﻘﺎﺗ ﹰ‬
‫ﻛ ﱡﻞ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺋﻦ ﱂ ﺗ‪‬ﺸﻔﻊ ﻟﻪ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﺣﱴ ﻗﺎﻝ ﻓﻴﻪ ﻣﺎ ﻗﺎﻝ!‬
‫ﻓﺘﺄﻣ‪‬ﻞ ﻫﺬﺍ ـ ﺭﲪﻚ ﺍﷲ ـ ﻣﺘﺠﺮ‪‬ﺩﹰﺍ ﻋﻦ ﺍﳍﻮﻯ‪ ،‬ﻭﻣﺘﺪﺛﱢﺮﹰﺍ ﺑﻠﺒﺎﺱ ﺍﻟﺘﻘﻮﻯ‪.‬‬
‫ﻑ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ  ﻫﻮ ﺳﲑﺗ‪‬ﻪ ﰲ ﺍﻟﺪ‪‬ﻣﺎﺀ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ  ﻳﺘﺴﺎﻫﻞ ﰲ ﻫﺬﺍ‬
‫ﻭﺍﻋﻠﻢ ﺃ ﱠﻥ ﻫﺬﺍ ﺍﻟﺘﺼ ‪‬ﺮ ‪‬‬
‫ﻼ ﻣﻨ‪‬ﺎ ﺣﺠﺮ‪،‬‬
‫ﺍﻟﺒﺎﺏ ﺃﺑﺪﺍﹰ‪ ،‬ﻭﻣﺜﻠﻪ ﻣﺎ ﺭﻭﺍﻩ ﺟﺎﺑﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ )) :‬ﺧﺮﺟﻨﺎ ﰲ ﺳﻔﺮ‪ ،‬ﻓﺄﺻﺎﺏ ﺭﺟ ﹰ‬
‫)‪ (1‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(160‬‬
‫)‪ (2‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(6863‬‬

‫–‪124@åß@8@òzÐ‬‬

‫ﻓﺸﺠ‪‬ﻪ ﰲ ﺭﺃﺳِﻪ‪ ،‬ﰒ ﺍﺣﺘﻠﻢ )ﺃﻱ ﺃﺻﺎﺑﺘﻪ ﺟﻨﺎﺑ ﹲﺔ ﻭﻫﻮ ﻧﺎﺋﻢ(‪ ،‬ﻓﺴﺄﻝ ﺃﺻﺤﺎﺑ‪‬ﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﻞ ﲡﺪﻭﻥ ﱄ ﺭﺧﺼ ﹰﺔ‬
‫ﰲ ﺍﻟﺘﻴﻤ‪‬ﻢ؟‬
‫ﺖ ﺗﻘﺪﺭ ﻋﻠﻰ ﺍﳌﺎﺀ!‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻣﺎ ﳒ ‪‬ﺪ ﻟﻚ ﺭﺧﺼﺔﹰ‪ ،‬ﻭﺃﻧ ‪‬‬
‫ﻓﺎﻏﺘﺴﻞ ﻓﻤﺎﺕ‪ ،‬ﻓﻠﻤ‪‬ﺎ ﻗﺪﻣﻨﺎ ﻋﻠﻰ ﺍﻟﻨﱯ‪  ‬ﺃﹸﺧﺒِﺮ ﺑﺬﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﻗﺘﻠﻮﻩ ﻗ‪‬ﺘﻠﹶﻬﻢ ﺍﷲ! ﺃ ﹶﻻ ﺳﺄﻟﻮﺍ ﺇﺫ ﻟﹶﻢ ﻳﻌﻠﻤﻮﺍ؟! ﻓﺈﻧ‪‬ﻤﺎ ﺷﻔﺎ ُﺀ ﺍﻟ ‪‬ﻌﻲ‪) ‬ﺃﻱ ﺍﳉﻬﻞ( ﺍﻟﺴﺆﺍﻝ ((‬

‫)‪(1‬‬

‫‪.‬‬

‫ﺲ ﻣﺆﻣﻨ ٍﺔ ﻭﺍﺣﺪﺓ!‬
‫ﱯ  ﰲ ﺣ ‪‬ﻖ ﻧﻔ ٍ‬
‫ﺐ ﺍﻟﻨ ‪‬‬
‫ﻓﺘﺄﻣ‪‬ﻞ ﻏﻀ ‪‬‬
‫ﺲ ﻣﺴﻠﻤ ٍﺔ ﻣﻦ ﺍﳉﻴﺶ ﻭﺍﻟﺸﺮﻃﺔ ﺁﻣﻨﺔ ﰲ ﻣﺮﺍﻛﺰﻫﺎ؟!‬
‫ﻓﻜﻴﻒ ِﺑﻤ‪‬ﻦ ﺳﻄﺎ ﻋﻠﻰ ﺃﻧﻔ ٍ‬
‫ﺡ ﻣﺴﻠﻤ ٍﺔ ﰲ ﺭﻣﻀﺎﻥ ﻭﻫﻢ ﻳ‪‬ﺆﺩ‪‬ﻭﻥ ﺻﻼﺓ‬
‫ﺱ ﰲ ﺇﺯﻫﺎﻕ ﺃﺭﻭﺍ ٍ‬
‫ﻒ ﻭﺍﻟﻔﺄ ‪‬‬
‫ﻓﻜﻴﻒ ِﺑﻤ‪‬ﻦ ﺃﻋﻤﻞ ﺍﻟﺴﻴ ‪‬‬
‫ﺍﻟﺘﺮﺍﻭﻳﺢ؟!‬
‫ﱯ  ‪‬ﺬﺍ ﺍﻟﺪﻋﺎﺀ ﺍﻟﺸﺪﻳﺪ ﻋﻠﻰ ﳎﺎﻫﺪﻳﻦ ﳎﺘﻬﺪﻳﻦ ﰲ ﻇﻨ‪‬ﻬﻢ‪ ،‬ﻭﻟﻘﺪ ﺣﻘﱠﺖ ﻋﻠﻴﻬﻢ ﻫﺬﻩ‬
‫ﻟﻘﺪ ﺩﻋﺎ ﺍﻟﻨ ‪‬‬
‫ﺐ ﺍﻟﺒﺸﺮ‪ ،‬ﻓﺄﻳ‪‬ﻤﺎ‬
‫ﺐ ﻛﻤﺎ ﻳﻐﻀ ‪‬‬
‫ﺍﻟﺪﻋﻮﺓ ﻟﻮﻻ ﺃ ﱠﻥ ﺭﺳﻮﻝ ﺍﷲ  ﻗﺪ ﻗﺎﻝ‪ )) :‬ﺍﻟﻠﱠﻬﻢ‪ ‬ﺇﻧ‪‬ﻤﺎ ﺃﻧﺎ ﺑﺸﺮ‪ ،‬ﺃﻏﻀ ‪‬‬
‫ﺭﺟﻞ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺳ‪‬ﺒ ‪‬ﺒﺘ‪‬ﻪ ﺃﻭ ﻟﹶﻌﻨﺘ‪‬ﻪ ﺃﻭ ﺟﻠﺪﺗ‪‬ﻪ ﻓﺎﺟﻌﻠﻬﺎ ﻟﻪ ﺻﻼ ﹰﺓ ﻭﺯﻛﺎ ﹰﺓ ﻭﻗﹸﺮﺑ ﹰﺔ ﺗ‪‬ﻘﺮ‪‬ﺑ‪‬ﻪ ‪‬ﺎ ﺇﻟﻴﻚ ﻳﻮﻡ‬
‫ﺕ ﻋﻠﻴﻪ ﻣﻦ ﺃﻣ‪‬ﱵ‬
‫ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﺍﺟﻌﻞ ﺫﻟﻚ ﻛﻔﱠﺎﺭ ﹰﺓ ﻟﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ((‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ‪ )) :‬ﻓﺄﻳ‪‬ﻤﺎ ﺃﺣ ٍﺪ ﺩﻋﻮ ‪‬‬
‫)‪(2‬‬
‫ﺑﺪﻋﻮﺓ ﻟﻴﺲ ﻟﹶﻬﺎ ﺑﺄﻫﻞ ‪ ،(( ...‬ﺍﳊﺪﻳﺚ ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ـ ﺭﲪﻪ ﺍﷲ ـ‪ )) :‬ﻓﺈ ﱠﻥ ﻫﺆﻻﺀ ﺃﺧﻄﺄﻭﺍ ﺑﻐﲑ ﺍﺟﺘﻬﺎﺩ؛ ﺇﺫ ﱂ ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺃﻫﻞ‬
‫)‪(3‬‬
‫ﺍﻟﻌﻠﻢ(( ‪.‬‬
‫ﻟﻘﺪ ﻋﺎﺷﺖ ﺍﳉﺰﺍﺋﺮ ﻣﻨﺬ ﺍﺳﺘﻘﻼﳍﺎ ﻋﻦ ﺍﻟﻌﺪ ‪‬ﻭ ﺍﻟﻔﺮﻧﺴﻲ ﺍﻟﻜﺎﻓﺮ ﺃﻳﺎ ‪‬ﻡ ﻓﺘﻨ ٍﺔ ﰲ ﺩﻳﻨﻬﺎ ﻭﺩﻧﻴﺎﻫﺎ‪.‬‬
‫ﷲ‬
‫ﺃﻣ‪‬ﺎ ﺍﻟﺪ‪‬ﻳﻦ؛ ﻓﻸ ﱠﻥ ﺍﻻﺳﺘﻌﻤﺎ ‪‬ﺭ ﻟﹶﻢ ﻳﺘﺮﻙ ﳍﺎ ﻣﻨﻪ ﺳﻮﻯ ﺭﻭﺍﺳﺐ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﺷﻌﺎﺋﺮ ﺍﻟﺒﺪﻉ‪ ،‬ﻭﻟﻮﻻ ﺃ ﱠﻥ ﺍ َ‬
‫ﺳﺨ‪‬ﺮ ﻷﻫﻠﻬﺎ ﲨﻌﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺍﳉﺰﺍﺋﺮﻳﲔ ﻟﹶﻤﺎ ﺑﻘﻲ ﻓﻴﻬﻢ ﻣﻦ ﻳ‪‬ﻔﺮ‪‬ﻕ ﺑﲔ ﺷﺮﻙ ﻭﺗﻮﺣﻴﺪ‪ ،‬ﻭﻻ ﺑﲔ‬
‫ﺳﻨﺔ ﻭﺑﺪﻋﺔ‪ ،‬ﺇ ﱠﻻ ﻣﺎ ﺷﺎﺀ ﺍﷲ‪.‬‬
‫ﻭﺃﻣ‪‬ﺎ ﺍﻟﺪﻧﻴﺎ؛ ﻓﻘﺪ ﻛﺎﻥ ﻟﻠﺴﺮﻗﺔ ﺃﺛ ‪‬ﺮ ﻣﻘﻠﻖ‪ ،‬ﺣﱴ ﺇ ﱠﻥ ﺍﻟﺮﺟ ﹶﻞ ﻟﻴﺘﺤﺎﺷﻰ ﺃﻥ ﻳ‪‬ﺤﻤ ﹶﻞ ﻣﻌﻪ ﻓﻀ ﹶﻞ ﻣﺎ ٍﻝ ﻋﻠﻰ‬
‫ﻧﻔﻘﺘﻪ ﺍﻟﻴﻮﻣﻴﺔ ﻭﻫﻮ ﻳﺮﻳﺪ ﺍﻣﺘﻄﺎﺀ ﺍﻟﻨﻘﻞ ﺍﳉﻤﺎﻋﻲ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﻏﺮﺍﺋﺐ ﺍﳌﻨﺎﻇﺮ ﺃﻥ ﺗﺮﻯ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ِﺣ ﹾﻠ‪‬ﻴﺘ‪‬ﻬﺎ ﺇﺫﺍ‬
‫ﺧﺮﺟﺖ ﻣﻦ ﺑﻴﺘﻬﺎ؛ ﺧﺸﻴﺔ ﺃﻥ ﺗ‪‬ﻐﺘﺼﺐ ﻣﻨﻬﺎ ‪‬ﺎﺭﹰﺍ ﺟﻬﺎﺭﹰﺍ‪.‬‬
‫)‪ (1‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(336‬ﻭﺍﻟﺪﺍﺭﻗﻄﲏ )‪ ،(69‬ﻭﻏﲑﳘﺎ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ )‪.(4362‬‬
‫)‪ (2‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(6361‬ﻭﻣﺴﻠﻢ )‪ 2600‬ـ ‪.(2603‬‬
‫)‪ (3‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪.(254/20‬‬

‫–‪124@åß@9@òzÐ‬‬

‫ﺱ ﺣﱴ ﺃﻣﻨﻮﺍ ﻋﻠﻰ ﺃﻣﻮﺍﳍﻢ‪ ،‬ﻭﻧﺴﻮﺍ ﻣﺎ ﻛﺎﻥ ﺃﻗﻠﻘﻬﻢ ﻣﻦ ﻗﺒﻞ‪.‬‬
‫ﻓﻤﺎ ﻟﺒﺚ ﺍﻷﻣﺮ ﺃﻥ ﺗﺪﻳ‪‬ﻦ ﺍﻟﻨﺎ ‪‬‬
‫ﺏ ﺍﻟﺒﻼ ‪‬ﺩ ﺷﺮﻗﹰﺎ ﻭﻏﺮﺑﺎﹰ‪ ،‬ﻻ ﳜﺎﻑ ﻋﻠﻰ‬
‫ﻭﺟﺎﺀﺕ ﺃﻳﺎ ‪‬ﻡ ﺭﺧﺎﺀ ﻭﺃﻣﻦ ﻭﺗﺪﻳ‪‬ﻦ ﻗﻮﻱ‪ ،‬ﺣﱴ ﺇ ﱠﻥ ﺍﻟﺮﺟ ﹶﻞ ﻟﻴ‪‬ﺠﻮ ‪‬‬
‫ﺐ ﺍﺟﺘﻤﺎﻋ ‪‬ﻲ ﻣﺘﻜﺎﻓ ﹲﻞ‪.‬‬
‫ﻱ ﺷﻌ ‪‬‬
‫ﺐ ﺍﳉﺰﺍﺋﺮ ‪‬‬
‫ﻧﻔﺴﻪ ﺇ ﱠﻻ ﺍﻟﺬﺋﺐ‪ ،‬ﺑﻞ ﻻ ﻳ‪‬ﻔﻜﱢﺮ ﺃﻳﻦ ﻳﺄﻭﻳﻪ ﺍﳌﺒﻴﺖ؛ ﻷ ﱠﻥ ﺍﻟﺸﻌ ‪‬‬
‫ﻭﻣ ‪‬ﺮ ﺑﻪ ﺯﻣ ‪‬ﻦ ﻻ ﺗﻜﺎﺩ ﺗﺼﺎﺩﻑ ﻓﻴﻪ ﻓﻘﲑﹰﺍ ﻳﺘﺴﻮ‪‬ﻝ‪.‬‬
‫ﺃﻣ‪‬ﺎ ﻋﻦ ﺍﻟﺪ‪‬ﻳﻦ ﻓﻘﺪ ﺍﻧﺘﺸﺮ ﻓﻴﻬﺎ ـ ﻗﺒﻞ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ـ ﺍﻟﺘﻮﺣﻴ ‪‬ﺪ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﺍﳓﺴﺮ ﻧﺸﺎﻁ ﻃﺮﺍﺋﻖ‬
‫ﺍﻟﺸﺮﻙ ﻭﺍﻟﺒﺪﻋﺔ ﺍﳓﺴﺎﺭﹰﺍ ﺷﺪﻳﺪﺍﹰ‪ ،‬ﻭﺭﺟﻌﺖ ﺍﳌﺮﺃﺓ ﺇﱃ ِﺧ ‪‬ﺪﺭِﻫﺎ‪ ،‬ﻭﻭﺟﺪﺕ ﺷﺮﻓﹶﻬﺎ ﰲ ﺳﺘﺮﻫﺎ‪ ،‬ﻭﺗ‪‬ﺮﻛﺖ‬
‫ﺾ ﺍﻟﻌﺪ ‪‬ﻭ‬
‫ﺍﳋﻤﻮﺭ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﺀ‪ ،‬ﻭﺍﺯﺩﲪﺖ ﺍﳌﺴﺎﺟ ‪‬ﺪ ﺑﺄﻫﻠﻬﺎ‪ ،‬ﻭﺩﺧﻞ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ﻛ ﱠﻞ ﺑﻴﺖٍ‪ ،‬ﻭﻋ ‪‬‬
‫ﺍﻷﻧﺎﻣ ﹶﻞ ﻣﻦ ﺍﻟﻐﻴﻆ‪.‬‬
‫ﱠﰒ ﺍﻧﺘﺒﻪ ﻫﺬﺍ‪ ،‬ﻓﺎﺳﺘﻔ ‪‬ﺰ ﻣﻦ ﺍﻟﺸﻌﺐ ﺃﺻﻠﺒﻪ ﻋﻮﺩﺍﹰ‪ ،‬ﻭﺃﺷﺪﻩ ﲨﻮﺩﺍﹰ‪ ،‬ﻭﺃﻭﻗﺪ ﻧﺎﺭ ﺍﻟﻔﺘﻨﺔ ﺑﻴﻨﻬﻢ ﻭﺑﲔ‬
‫ﺐ ﻧﺎﺭﻳ ﹲﺔ ‪‬ﻴﻴﺠﻴﺔ‪ ،‬ﺣﱴ ﻭ‪‬ﻟﺪ ﻣﻨﻬﺎ ﻣﻮﻟﻮﺩﺍﻥ ﻻ‬
‫ﺩﻭﻟﺘﻬﻢ‪ ،‬ﻓﺘﻘﻠﱠﺺ ﻇ ﱡﻞ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﺣﻞﱠ ﳏﻠﱠﻬﺎ ﺧ‪‬ﻄ ‪‬‬
‫ﻳ‪‬ﺪﺭﻯ ﺃﻳ‪‬ﻬﻤﺎ ﺳﺒﻖ ﺍﻵﺧﺮ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﻜﱠﺎﻡ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﺍﻟﺘﻜﻔﲑ‪.‬‬
‫ﻼ ﺩﻳﺎﺭ ﻗﻮﻡ ﺇ ﱠﻻ ﺗﺮﻛﻮﻫﺎ ﺑﻼﻗﻊ‪.‬‬
‫ﺠ ٍﺮ ﻭﺍﺣﺪ‪ ،‬ﻣﺎ ﺣ ﱠ‬
‫ﻭﺍﻟﺘﻜﻔﲑ ﻭﺍﳋﺮﻭﺝ ﺭﺿﻴﻌ‪‬ﺎ ﻟﺒﺎ ٍﻥ ﻭﺍﺣﺪ‪ ،‬ﻭﺭﺑﻴﺒ‪‬ﺎ ِﺣ ‪‬‬
‫ﻭﺩﺧﻠﻨﺎ ﻓﺘﻨ ﹰﺔ ﻃﺎﻝ ﻣﻨﻬﺎ ﺍﻷﻣﺪ‪ ،‬ﺣﱴ ﺷﺎﺏ ﻣﻨﻬﺎ ﺍﻟﻮﺍﻟﺪ ﻭﻣﺎ ﻭﻟﺪ‪ ،‬ﻓﺎﺳﺘﺤﺎﻝ ﺃﻣ ‪‬ﻦ ﺍﻟﺒﻼﺩ ﺇﱃ ﺭ‪‬ﻋﺐ‪،‬‬
‫ﻭﻋﻤﺮﺍﻧ‪‬ﻬﺎ ﺇﱃ ‪‬ﺧﺮ‪‬ﺏ‪ ،‬ﻭﺑﺎﺗ‪‬ﺖ ﻣﺴﺎﺟﺪ‪‬ﻫﺎ ﺍﻵﻣﻨﺔ ﻣﺴﺎﺭﺡ ﻟﻺﺭﻫﺎﺏ‪ ،‬ﻭﺳﺎﻟﺖ ﻣﻦ ﺩﻣﺎﺀ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﳌﺴﻠﻤﺔ‬
‫ﺃ‪‬ﺎﺭ ﻏﺰﺍﺭ!‬
‫ﺱ‬
‫ﻓﻌﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﻟﻨﱯ ‪ )) :‬ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ! ﻟﻴﺄﺗﲔ‪ ‬ﻋﻠﻰ ﺍﻟﻨﺎ ِ‬
‫)‪(1‬‬
‫ﺯﻣﺎ ﹲﻥ ﻻ ﻳ‪‬ﺪﺭِﻱ ﺍﻟﻘﺎﺗ ﹸﻞ ﰲ ﺃﻱ‪ ‬ﺷﻲﺀ ﻗﹶﺘﻞﹶ‪ ،‬ﻭﻻ ﻳﺪﺭﻱ ﺍﳌﻘﺘﻮ ﹸﻝ ﻋﻠﻰ ﺃﻱ‪ ‬ﺷﻲ ٍﺀ ﻗﹸﺘﻞ (( ‪.‬‬
‫ﻓﺒﺪﺀﹰﺍ ﺑﺎﻟﺘ‪‬ﻬﻴ‪‬ﻴﺞ ﺍﻟﺴﻴﺎﺳ ‪‬ﻲ ﻋﻠﻰ ﺍﳌﹶﻨﺎﺑ ِﺮ ﺑﺎﺳ ِﻢ ﺍﻟﺘ‪‬ﻮﻋﻴ ِﺔ ﺍﻹﺳﻼﻣﻴﺔ!‬
‫ﻭﺗ‪‬ﺜِﻨ‪‬ﻴ ﹰﺔ ﺑﺎﻟ‪‬ﺘﻌِﺒﹶﺌ ِﺔ ﺍﳉﻤﺎﻫﲑﻳﺔ ﺑﺎﺳﻢ ﺍﻟـﻤ‪‬ﺤﺎﹶﻓ ﹶﻈ ِﺔ ﻋﻠﻰ ﺍﻟـ ‪‬ﻬ ِﻮ‪‬ﻳ ِﺔ ﺍﻹﺳﻼﻣﻴﺔ!‬
‫ﻑ ﻭﺍﻟ‪‬ﻨﻬ‪‬ﻲ ﻋﻦ ﺍﳌﻨﻜ ِﺮ!‬
‫ﳊﻜﱠﺎ ِﻡ ﺑﺎﺳ ِﻢ ﺍﻷﻣ ِﺮ ﺑﺎﳌﻌﺮﻭ ِ‬
‫ﺝ ﻋﻠﻰ ﺍ ﹸ‬
‫ﻭﺗﺜﻠﻴﺜﹰﺎ ﺑﺎﳋﺮﻭ ِ‬
‫ﻭﺗ‪‬ﺮﺑﻴﻌﹰﺎ ﺑﺘﻜﻔِﲑ ﺍﳌﺴﻠﻤﲔ ﺑﺎﺳ ِﻢ ﺍﻟﻮ‪‬ﻻ ِﺀ ﻭﺍﻟﺒ‪‬ﺮﺍ ِﺀ!‬
‫)‪ (1‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(2908‬‬

‫–‪124@åß@10@òzÐ‬‬

‫ﺠﲑ‪‬ﺍﺕ ﺍﻟﻌ‪‬ﺸﻮﺍﺋ‪‬ﻴ ِﺔ ﻭﺍﻟـ ‪‬ﻤﺠ‪‬ﺎﺯِﺭ ﺍﳉﻤﺎﻋﻴﺔ ﺑﺎﺳﻢ ﺍﳉﻬﺎﺩ!!‬
‫ﻭﺗ‪‬ﺨﻤﻴﺴﹰﺎ ﺑﺎﻟﺘ‪‬ﻔ ِ‬
‫ﻫﺬﺍ ﺍﻟﺬﻱ ﺷﻴ‪‬ﺐ ﺭﺅﻭﺱ ﺍﳌﺼﻠﺤﲔ‪ ،‬ﻭﺷﺎﺏ ﺑﻜﺪﺭ ﻋﻈﻴﻢ ﺻﻔﺎ َﺀ ﺩﻳﻦ ﺍﳌﺴﻠﻤﲔ! ﺣﱴ ﺷﻮ‪‬ﻩ ﺻﻮﺭﺗﻪ‬
‫ﻟﺪﻯ ﺃﻋﺪﺍﺋﻪ‪ ،‬ﺑﺴﺒﺐ ﻓﺴﺎﺩ ﺗﺼﺮ‪‬ﻑ ﺃﺩﻋﻴﺎﺋﻪ‪.‬‬
‫ﺐ ﻣﻦ ﻗﻮ ٍﻡ ﻳ‪‬ﺒﺎﺭﻛﻮﻥ ﺍﻟﻔﺘﻨ ﹶﺔ ﺍﻟﻘﺎﺋﻤ ﹶﺔ ﰲ ﻭﻃﻨﻨﺎ ﺍﻟﻌﺰﻳﺰ‪ :‬ﺍﳉﺰﺍﺋﺮ!‬
‫ﺐ ﻛ ﱠﻞ ﺍﻟﻌﺠ ِ‬
‫ﺠ ‪‬‬
‫ﻭﺇﻧ‪‬ﲏ ﻷﺗﻌ ‪‬‬
‫ﺽ ‪‬ﺗ‪‬ﻨﻬ‪‬ﻚ! ﻭﺩﻣﺎ ٌﺀ ﺗ‪‬ﺴﻔﻚ! ﻭﺃﻣﻮﺍ ﹲﻝ ﺗ‪‬ﺒﺪ‪‬ﺩ! ﻭﺩﻳ ‪‬ﻦ ﻳ‪‬ﻬﺪ‪‬ﺩ!‬
‫ﻭﻳﺎ ﷲ ﺍﻟﻌﺠﺐ! ﺃﻋﺮﺍ ‪‬‬
‫ﺾ ﻋﻴﻨﻴﻪ ﻋﻦ ﻫﺬﺍ ﻛﻠﱢﻪ‪ ،‬ﻭﺭﻛﺐ ﻣﻦ ﺍﳉﻬﻞ ﻛ ﱠﻞ ﻣﺮﻛﺐ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﻟِﻤﺎﺫﺍ ﻻ ﺗﻨﺼﺮﻭﻥ‬
‫ﻭﻳﺄﰐ ﻣ‪‬ﻦ ﺃﻏﻤ ‪‬‬
‫ﺇﺧﻮﺍﻧ‪‬ﻜﻢ؟!‬
‫ﻭﻣﺎ ﻫﻲ ﺇ ﱠﻻ ﺩﻳﺎﺭ ﺍﳌﺴﻠﻤﲔ! ﺗﺮﻛﻮﺍ ﺣﺒﻠﹶﻬﺎ ﰲ ﺍﺿﻄﺮﺍﺏ‪ ،‬ﻭﺃﺑﻨﺎﺀَﻫﺎ ﰲ ﺍﺣﺘﺮﺍﺏ!‬
‫ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﻣﻦ ﻛﺎﻓ ٍﺮ ﻭﺍﺿ ٍﺢ ﻟﺰﺍﻝ ﺍﻟﻌﺠﺐ‪ ،‬ﻓﺎﻟﻌﺪ ‪‬ﻭ ﺍﳋﺎﺭﺟ ‪‬ﻲ ﻻ ﻳﺄﻟﻮﻧﺎ ﺧﺒﺎﻻﹰ‪ ،‬ﻭﻻ ﻳ ‪‬ﺪﺧ‪‬ﺮ ﻋﻨ‪‬ﺎ‬
‫ﻭ‪‬ﺑﺎﻻﹰ‪ ،‬ﺗﻠﻚ ﺳ‪‬ﻨ ﹲﺔ ﻣﻌﻠﻮﻣﺔ‪.‬‬
‫ﺇ ﱠﻻ ﺃ ﱠﻥ ﺍﳌﻘِﻠ ‪‬ﻖ ﺣﻘﻴﻘ ﹰﺔ ﻗﺎﺑﻠ‪‬ﻴ ﹸﺔ ﺍﳌﺴﻠﻤﲔ ﻟﻠﺘﺂﻛ ِﻞ ﺍﻟﺪ‪‬ﺍﺧﻠﻲ‪ ،‬ﺣﱴ ﻛﺎﻧﺖ ﻛ ‪‬ﻮ ‪‬ﺧ ِﺰ ﺍﻹﺑ‪‬ﺮ ﰲ ﺍﳌﻀﺎﺟﻊ!‬
‫ﺐ ﻓﺎﺿ ‪‬ﺢ‬
‫ﺐ ﻋـﻴ ‪‬‬
‫ﺐ ﻓـﺎﺩﺡ ﻭﺍﻟﻌـﻴ ‪‬‬
‫ﺐ ﺧـﻄـ ‪‬‬
‫ﺍﳋﹶـﻄـ ‪‬‬
‫ﻭﻋــﺎﺭ‪‬ﻧــﺎ ﻓـﻲ ﺍﻟ‪‬ﻨـﺎﺱ ﻻ‬

‫ﺗ‪‬ـﺤـﻤـﻠـﻪ ﺍﻟﻨ‪‬ـﻮﺍﺿِـ ‪‬ﺢ‬

‫ﱠﰒ ﻻ ﻏِﲎ ﻟﺴﺎﺋ ِﺮ ﺍﻷﻗﻄﺎ ِﺭ ﺍﻹﺳﻼﻣﻴ ِﺔ ﻋﻦ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ؛ ﻷ ﱠﻥ ﺍﻟﺒﻼ َﺀ ﻭﺍﺣﺪ‪ ،‬ﻭﺍﳌﺴﻠﻤﻮﻥ ﳊﻤ ﹲﺔ ﻭﺍﺣﺪﹲﺓ‪.‬‬
‫ﺐ ﺃﻭ ﺃﻟﻘﻰ ﺍﻟﺴﻤ ‪‬ﻊ ﻭﻫﻮ ﺷﻬﻴﺪ ﺑﺎﺛﻨﺘﲔ‪:‬‬
‫ﻭﺇﻧ‪‬ﲏ ﻣ‪‬ﺬ ﱢﻛ ‪‬ﺮ ﻣ‪‬ﻦ ﻛﺎﻥ ﻟﻪ ﻗﻠ ‪‬‬
‫ﺍﻷﻭﱃ‪ :‬ﺃ ﱠﻥ ﺍﳊﻠﻮﻝ ﺍﳌﻘﺘﺮﺣﺔ ﺍﻟﻴﻮﻡ ﻻ ﺗﻜﺎﺩ ﲣﺮﺝ ﻋﻦ ﺇﺣﺪﻯ ﺛﻼﺙ‪:‬‬
‫ـ ﺇﻣ‪‬ﺎ ﺣ ﱞﻞ ﺳﻴﺎﺳﻲ‪.‬‬
‫ـ ﻭﺇﻣ‪‬ﺎ ﺣ ﱞﻞ ﺩﻋﻮﻱ‪.‬‬
‫ـ ﻭﺇﻣ‪‬ﺎ ﺣ ﱞﻞ ﺩﻣﻮﻱ‪.‬‬
‫ﳊ ﱢﻞ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻻ ﺳﻴﻤﺎ ﻭﺃﻧﺎ ﳏﻴ ﹲﻞ‬
‫ﻭﺍﻟﺘﺰﺍﻣﹰﺎ ﲝ ‪‬ﺪ ﺍﻻﺧﺘﺼﺎﺭ‪ ،‬ﱂ ﺃﺗﻌﺮ‪‬ﺽ ﻫﻬﻨﺎ ﻷﻗﻮﺍ ِﻝ ﺃﻫ ِﻞ ﺍﻟﻌﻠ ِﻢ ﰲ ﺍ ﹶ‬
‫ﺉ ﻋﻠﻰ ﻛﺘﺎﰊ )) ﻣﺪﺍﺭﻙ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﺴﻴﺎﺳﺔ ﺑﲔ ﺍﻟﺘﻄﺒﻴﻘﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﻻﻧﻔﻌﺎﻻﺕ ﺍﳊﻤﺎﺳﻴﺔ ((‬
‫ﺍﻟﻘﺎﺭ ‪‬‬
‫ﻓﻼ ﺃﻛ ‪‬ﺮﺭ‪‬ﻩ‪.‬‬
‫ﳊ ﱡﻞ ﺍﻟﺪﻋﻮﻱ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﻧﺪﻋﻮ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ ﺇﱃ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﺍﺗ‪‬ﺤﺪ‪‬ﺕ ﻛﻠﻤ ﹸﺔ ﻫﺆﻻﺀ‬
‫ﻭﺃﻣ‪‬ﺎ ﺍ ﹶ‬
‫ﺍﻟﺜﻼﺛ ِﺔ ﻋﻠﻰ ﺍﻟﺘ‪‬ﻨﻮﻳ ِﻪ ﺑﻪ‪ ،‬ﻻ ﺳﻴﻤﺎ ﲰﺎﺣﺔ ﺍﻟﺸﻴﺦ ﻣﻔﱵ ﺍﻷﻧﺎﻡ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ‪ ،‬ﻛﻤﺎ ﺗﻘﺮﺅﻩ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬
‫–‪124@åß@11@òzÐ‬‬

‫ﻱ ﺇﲨﺎﻋﺎﹰ؛ ﳌﺨﺎﻟﻔﺘﻪ‬
‫ﳊ ﱢﻞ ﺍﻟﺪﻣﻮ ‪‬‬
‫ﺚ ﻫﻬﻨﺎ ﰲ ﲨﻊ ﻛﻠﻤﺎﺕ ﻫﺆﻻﺀ ﺍﻷﻓﺎﺿﻞ ﰲ ﺍﻟﺘ‪‬ﻨﺪﻳ ِﺪ ﺑﺎ ﹶ‬
‫ﻭﺍﳓﺼﺮ ﺍﻟﺒﺤ ﹸ‬
‫ﻟﺴﲑ ِﺓ ﺳﻴ‪‬ﺪ ﺍﻟﺒﺸﺮ ‪ ،‬ﻋﻠﻰ ﺗﻔﺼﻴ ٍﻞ ﻭﺍﺿ ٍﺢ ﰲ ﻓﺘﺎﻭﺍﻫﻢ‪ ،‬ﺣﻔﻈﻬﻢ ﺍﷲ‪ ،‬ﻭﻳ‪‬ﻀﺎﻑ ﺇﻟﻴﻪ ﺃﻧ‪‬ﻪ ﻗﺪ ﺃﺗﻰ ﻋﻠﻴﻨﺎ‬
‫ﲔ ﻣﻦ ﺍﻟﺪ‪‬ﻫﺮ ﻭﺍﻟﺪﻣﺎﺀ ﺗﱰﻑ‪ ،‬ﻓﻠﻢ ﻳﺰﺩﺩ ﺍﻷﻣ ‪‬ﺮ ﺇ ﱠﻻ ﺳﻮﺀﹰﺍ!‬
‫ﺣ‪‬‬
‫ﻭﳓﻦ ﻻ ﻧﻨﻜ ‪‬ﺮ ﻣﺸﺮﻭﻋﻴ ﹶﺔ ﺍﻟﻘﺘﺎ ِﻝ ﰲ ﺳﺒﻴ ِﻞ ﺍﷲ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﳍﺬﻩ ﺍﻷ ‪‬ﻣ ِﺔ ﻓﻴﻪ ﺃﳎﺎﺩ‪ ،‬ﻭﺿ‪‬ﺮﺑ‪‬ﺖ ﻓﻴﻪ ﺍﳌﺜ ﹶﻞ‬
‫ﺍﻷﻋﻠﻰ‪ ،‬ﺇ ﱠﻻ ﺃ ﱠﻥ ﻗﺘﺎ ﹶﻝ ﺍﳌﺴﻠ ِﻢ ﻟﻠﻤﺴﻠ ِﻢ ﻟﻴﺲ ﲜﻬﺎﺩٍ‪ ،‬ﻭﻻ ﻛﺮﺍﻣﺔ! ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ﹾﻘ‪‬ﺘ ﹾﻞ ‪‬ﻣ ‪‬ﺆ ِﻣﻨ‪‬ﺎ‬
‫ﷲ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ‪‬ﻭﹶﻟ ‪‬ﻌ‪‬ﻨ ‪‬ﻪ ‪‬ﻭﹶﺃ ‪‬ﻋﺪ‪ ‬ﹶﻟ ‪‬ﻪ ‪‬ﻋﺬﹶﺍﺑ‪‬ﺎ ‪‬ﻋﻈِﻴﻤ‪‬ﺎ{ ]ﺍﻟﻨﺴﺎﺀ ‪.[93‬‬
‫ﺐﺍ ُ‬
‫ﻀ ‪‬‬
‫ﺠﺰ‪‬ﺍ ‪‬ﺅ ‪‬ﻩ ‪‬ﺟ ‪‬ﻬﻨ‪ ‬ﻢ ﺧ‪‬ﺎﻟِﺪ‪‬ﺍ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻭ ﹶﻏ ِ‬
‫‪‬ﻣ‪‬ﺘ ‪‬ﻌﻤ‪‬ﺪﹰﺍ ﹶﻓ ‪‬‬
‫ﲔ ﻟﻴﺲ ﲜﻬﺎﺩٍ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ِﺇﻟﹶﻰ ﺍﻟﱠﺬِﻳ ‪‬ﻦ ﻗِﻴ ﹶﻞ‬
‫ﻑ ﺍﳌﺴﻠﻤ ‪‬‬
‫ﺑﻞ ﻭﻗﺘﺎ ﹸﻝ ﺍﻟﻜﻔﱠﺎ ِﺭ ﻋﻨﺪ ﺍﺳ‪‬ﺘﻀﻌﺎ ِ‬
‫ﺸ ‪‬ﻮ ﹶﻥ‬
‫ﺨ‪‬‬
‫ﺐ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ﺍﻟ ِﻘﺘ‪‬ﺎ ﹸﻝ ِﺇﺫﹶﺍ ﹶﻓﺮِﻳ ‪‬ﻖ ِﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﻼ ﹶﺓ ﻭ‪‬ﺁﺗ‪‬ﻮﺍ ﺍﻟﺰ‪‬ﻛﹶﺎ ﹶﺓ ﹶﻓ ﹶﻠﻤ‪‬ﺎ ﹸﻛِﺘ ‪‬‬
‫ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹸﻛﻔﱡﻮﺍ ﹶﺃ‪‬ﻳ ِﺪ‪‬ﻳ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃﻗِﻴﻤ‪‬ﻮﺍ ﺍﻟﺼ‪ ‬ﹶ‬
‫ﺸ‪‬ﻴ ٍﺔ{‪ ،‬ﺍﻵﻳﺔ ]ﺍﻟﻨﺴﺎﺀ ‪.[77‬‬
‫ﷲ ﹶﺃ ‪‬ﻭ ﹶﺃ ‪‬ﺷﺪ‪ ‬ﺧ ‪‬‬
‫ﺸ‪‬ﻴ ِﺔ ﺍ ِ‬
‫ﺨ‪‬‬
‫ﺱ ﹶﻛ ‪‬‬
‫ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻳﻮﺿ‪‬ﺤﻪ ﺃ ﱠﻥ ﺟﻬﺎ ‪‬ﺩ ﺭﺳﻮﻝ ﺍﷲ  ﻣ ‪‬ﺮ ﺑﺄﺭﺑﻊ ﻣﺮﺍﺣﻞ‪:‬‬
‫ﻒ ﻋﻦ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻭﻫﻲ ﺃﻃﻮﳍﺎ‪ ،‬ﻭﺩﻟﻴﻠﻬﺎ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬
‫‪ 1‬ـ ﻣﺮﺣﻠﺔ ﺍﻟﻜ ‪‬‬
‫‪ 2‬ـ ﻣﺮﺣﻠﺔ ﺍﻹﺫﻥ ﺑﺎﻟﻘﺘﺎﻝ ﻣﻦ ﻏﲑ ﺃﻣﺮ ﺑﻪ‪ ،‬ﻭﺩﻟﻴﻠﻬﺎ ﻣﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪)) :‬‬
‫ﱯ  ﻣﻦ ﻣﻜﱠﺔ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺃﹶﺧﺮ‪‬ﺟﻮﺍ ﻧﺒﻴ‪‬ﻬﻢ؟ ﺇﻧ‪‬ﺎ ﷲ ﻭﺇﻧ‪‬ﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ! ﹶﻟ‪‬ﻴ ‪‬ﻬِﻠ ﹸﻜ ‪‬ﻦ‪.‬‬
‫ﹶﻟﻤ‪‬ﺎ ﺃﹸﺧﺮﺝ ﺍﻟﻨ ‪‬‬
‫ﺖ ]ﺃﻱ‬
‫ﺼ ِﺮﻫِﻢ ﹶﻟ ﹶﻘﺪِﻳ ‪‬ﺮ{ ]ﺍﳊﺞ ‪ ،[39‬ﻓﻌﺮﻓ ‪‬‬
‫ﷲ ‪‬ﻋﻠﹶﻰ ‪‬ﻧ ‪‬‬
‫ﻓﱰﻟﺖ‪} :‬ﹸﺃ ِﺫ ﹶﻥ ِﻟﻠﱠﺬِﻳ ‪‬ﻦ ‪‬ﻳﻘﹶﺎ‪‬ﺗﻠﹸﻮ ﹶﻥ ِﺑﹶﺄﻧ‪ ‬ﻬ ‪‬ﻢ ﹸﻇ ِﻠﻤ‪‬ﻮﺍ ‪‬ﻭِﺇﻥﱠ ﺍ َ‬
‫)‪(1‬‬
‫ﺃﺑﻮ ﺑﻜﺮ[ ﺃﻧ‪‬ﻪ ﺳﻴﻜﻮﻥ ﻗﺘﺎﻝ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻓﻬﻲ ﺃ ‪‬ﻭ ﹸﻝ ﺁﻳﺔ ﻧﺰﻟﺖ ﰲ ﺍﻟﻘﺘﺎﻝ (( ‪.‬‬
‫‪ 3‬ـ ﻣﺮﺣﻠﺔ ﻗﺘﺎﻝ ﻣ‪‬ﻦ ﻗﺎﺗﻞ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﻜﻒ ﻋﻦ ﻏﲑﻫﻢ‪ ،‬ﻭﺩﻟﻴﻠﻬﺎ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ } :‬ﻭﻗﹶﺎِﺗﻠﹸﻮﺍ ﻓِﻲ‬
‫‪‬ﺳﺒِﻴ ِﻞ ﺍﷲ ﺍﻟﱠﺬِﻳ ‪‬ﻦ ﻳ‪‬ﻘﺎِﺗﻠﹸﻮ‪‬ﻧﻜﹸﻢ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﻌ‪‬ﺘﺪ‪‬ﻭﺍ{ ]ﺍﻟﺒﻘﺮﺓ ‪.[190‬‬
‫ﺴ ِﻠﻤ‪‬ﻮ ﹶﻥ{‬
‫‪ 4‬ـ ﻣﺮﺣﻠﺔ ﻗﺘﺎﻝ ﻛ ﱢﻞ ﻛﺎﻓﺮ ﺣﱴ ﻳ‪‬ﺴﻠﻢ‪ ،‬ﻭﺩﻟﻴﻠﻬﺎ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﺗﻘﹶﺎِﺗﻠﹸﻮ‪‬ﻧﻬ‪‬ﻢ ﹶﺃ ‪‬ﻭ ‪‬ﻳ ‪‬‬
‫]ﺍﻟﻔﺘﺢ ‪ ،[16‬ﺃﻭ ﻳ‪‬ﻌﻄﻲ ﺍﳉﺰﻳﺔ ﻭﻫﻮ ﺫﻟﻴﻞ ﺻﺎﻏﺮ‪ ،‬ﻋﻠﻰ ﺗﻔﺼﻴﻞ ﻣﻌﺮﻭﻑ ﰲ ﳏﻠﱢﻪ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻗﻮﻝ ﺍﷲ ﻋ ‪‬ﺰ‬
‫ﷲ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ‪‬ﻭ ﹶﻻ‬
‫ﺤﺮ‪‬ﻣ‪‬ﻮ ﹶﻥ ﻣ‪‬ﺎ ‪‬ﺣﺮ‪ ‬ﻡ ﺍ ُ‬
‫ﷲ ‪‬ﻭ ﹶﻻ ﺑِﺎﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻵ ِﺧﺮِ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﻭﺟ ﱠﻞ‪} :‬ﻗﹶﺎِﺗﻠﹸﻮﺍ ﺍﻟﱠﺬِﻳ ‪‬ﻦ ﹶﻻ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑﺎ ِ‬
‫ﳉ ‪‬ﺰ‪‬ﻳ ﹶﺔ ﻋ‪‬ﻦ ‪‬ﻳ ٍﺪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﺻ‪‬ﺎ ِﻏﺮ‪‬ﻭ ﹶﻥ{ ]ﺍﻟﺘﻮﺑﺔ‬
‫ﺏ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﻌﻄﹸﻮﺍ ﺍ ِ‬
‫ﳊﻖ‪ِ ‬ﻣ ‪‬ﻦ ﺍﻟﱠﺬِﻳ ‪‬ﻦ ﺃﹸﻭﺗ‪‬ﻮﺍ ﺍﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫‪‬ﻳﺪِﻳﻨ‪‬ﻮ ﹶﻥ ﺩِﻳ ‪‬ﻦ ﺍ ﹶ‬
‫)‪(2‬‬
‫‪. [29‬‬
‫ﻓﻤﻦ ﻫﻨﺎ ﺃﺧﺬ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻧ‪‬ﻪ ﻻ ﳚﻮﺯ ﻟﻠﻤﺴﻠﻤﲔ ـ ﺃﻳﺎﻡ ﺿﻌﻔﻬﻢ ـ ﻗﺘﺎﻝ ﺍﻟﻜﺎﻓﺮﻳﻦ‪ ،‬ﺗﺄﺳ‪‬ﻴﹰﺎ ﺑﺮﺳﻮﻝ ﺍﷲ‬
‫)‪ (1‬ﺭﻭﺍﻩ ﺃﲪﺪ )‪ ،(216/1‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(3171‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(2/6‬ﻭﺍﳊﺎﻛﻢ )‪ ،(66/2‬ﻭﻫﻮ ﺻﺤﻴﺢ‪.‬‬
‫)‪ (2‬ﺍﻧﻈﺮ‪ :‬ﺯﺍﺩ ﺍﳌﻌﺎﺩ ﻻﺑﻦ ﺍﻟﻘﻴﻢ )‪ 70/3‬ـ ‪ ،(71‬ﻭﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )‪.(... 349/28‬‬

‫–‪124@åß@12@òzÐ‬‬

‫؛ ﻷﻧ‪‬ﻪ ﻻ ﳚﻮﺯ ﻟﻠﻤﺴﻠﻤﲔ ﺣﻴﻨﺬﺍﻙ ﺃﻥ ﻳ‪‬ﻠﻘﻮﺍ ﺑﺄﻳﺪﻳﻬﻢ ﺇﱃ ﺍﻟﺘﻬﻠﻜﺔ‪ ،‬ﺑﻞ ﺩ ‪‬ﻡ ﺍﻟﻜﺎﻓ ِﺮ ـ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ‬
‫ـ ﻣﻌﺼﻮ ‪‬ﻡ ﻛﻌﺼﻤ ِﺔ ﺩﻡ ﺍﳌﺴﻠﻢ؛ ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ‪ )) :‬ﺇ ﱠﻥ ﺍﳌﺴﻠﻤﲔ ﻛﺎﻧﻮﺍ ﻣ‪‬ﻤﻨﻮﻋﲔ ﻗﺒﻞ ﺍﳍﺠﺮﺓ‬
‫ﺲ ﺑﻐ ِﲑ ﺣﻖ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫ﻣﻦ ﺍﻻﺑﺘﺪﺍﺀ ﺑﺎﻟﻘﺘﺎﻝ‪ ،‬ﻭﻛﺎﻥ ﻗﺘ ﹸﻞ ﺍﻟﻜﻔﱠﺎﺭ ﺣﻴﻨﺌﺬٍ ﳏﺮ‪‬ﻣﺎﹰ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻗﺘﻞ ﺍﻟﻨ‪‬ﻔ ِ‬
‫ﺐ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻬِﻢ ﺍﻟ ِﻘﺘ‪‬ﺎ ﹸﻝ{ ]ﺍﻟﻨﺴﺎﺀ ‪[77‬‬
‫}ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ِﺇﻟﹶﻰ ﺍﻟﱠﺬِﻳ ‪‬ﻦ ﻗِﻴ ﹶﻞ ﹶﻟﻬ‪‬ﻢ ﹸﻛﻔﱡﻮﺍ ﹶﺃ‪‬ﻳ ِﺪ‪‬ﻳﻜﹸﻢ{‪ ،‬ﺇﱃ ﻗﻮﻟﻪ‪ } :‬ﹶﻓ ﹶﻠﻤ‪‬ﺎ ﹸﻛِﺘ ‪‬‬
‫)‪(1‬‬
‫(( ‪.‬‬
‫ﱠﰒ ﻋﻠﱠﻞ ﺫﻟﻚ ﺑﻘﻮﻟﻪ‪ )) :‬ﻭﻫﺬﺍ ﻭﺟ ‪‬ﻪ ﺣﺴ ‪‬ﻦ ﺩﻗﻴﻖ‪‬؛ ﻓﺈ ﱠﻥ ﺍﻷﺻ ﹶﻞ ﺃ ﱠﻥ ﺩ ‪‬ﻡ ﺍﻵﺩﻣ ‪‬ﻲ ﻣﻌﺼﻮﻡ‪ ،‬ﻻ ﻳ‪‬ﻘﺘﻞ ﺇ ﱠﻻ‬
‫ﺑﺎﳊ ‪‬ﻖ ‪ ...‬ﻭﻛﺎﻥ ﺩ ‪‬ﻡ ﺍﻟﻜﺎﻓ ِﺮ ﰲ ﺃ ‪‬ﻭ ِﻝ ﺍﻹﺳﻼﻡ ﻣﻌﺼﻮﻣﹰﺎ ﺑﺎﻟﻌﺼﻤﺔ ﺍﻷﺻﻠﻴﺔِ‪ ،‬ﻭﲟﻨ ِﻊ ﺍﷲ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﹶﻗﺘ‪‬ﻠﻪ‪،‬‬
‫)‪(2‬‬
‫ﻭﺩﻣﺎ ُﺀ ﻫﺆﻻﺀ ﺍﻟﻘﻮ ِﻡ ﻛﺪ ِﻡ ﺍﻟ ِﻘ‪‬ﺒ ِﻄ ‪‬ﻲ ﺍﻟﺬﻱ ﻗ‪‬ﺘﻠﹶﻪ ﻣﻮﺳﻰ ‪ ،‬ﻭﻛﺪ ِﻡ ﺍﻟﻜﺎﻓ ِﺮ ﺍﻟﺬﻱ ﻟﹶﻢ ﺗﺒﻠﻐ‪‬ﻪ ﺍﻟﺪﻋﻮ ﹸﺓ ﰲ ﺯﻣﺎﻧﻨﺎ‪،‬‬
‫)‪(3‬‬
‫ﺃﻭ ﺃﺣﺴﻦ ﺣﺎ ﹰﻻ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻗﺪ ﻋ ‪‬ﺪ ﻣﻮﺳﻰ ﺫﻟﻚ ﺫﻧﺒﹰﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮ ِﺓ ‪ ،‬ﻣﻊ ﺃ ﱠﻥ ﻗ‪‬ﺘﻠﹶﻪ ﻛﺎﻥ ﺧﻄﹰﺄ‬
‫)‪(4‬‬
‫ﺷﺒ ‪‬ﻪ ﻋﻤﺪٍ‪ ،‬ﺃﻭ ﺧﻄﺄ ﳏﻀﺎﹰ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻋﻤﺪﹰﺍ ﳏﻀﹰﺎ (( ‪.‬‬
‫)‪(5‬‬
‫ﺖ‪ :‬ﻭﻫﺬﺍ ﺍﳊﻜ ‪‬ﻢ ﻟﻴﺲ ﻣﻨﺴﻮﺧﹰﺎ ﻧﺴﺨﹰﺎ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﲝﻴﺚ ﻻ ﳚﻮﺯ ﺍﻟﻌﻤﻞ ﺑﻪ ﺑﻌﺪ ﻛﻤﺎﻝ ﺍﻟﺸﺮﻳﻌﺔ ‪،‬‬
‫ﻗﻠ ‪‬‬
‫ﻒ ﺍﳌﺴﻠﻤﲔ ﺃﻭ ﻗ ‪‬ﻮﺗِﻬﻢ‪ ،‬ﻭ‪‬ﺬﺍ ﺷﺮﺡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺫﻟﻚ ﻓﻘﺎﻝ‪ )) :‬ﻓﻤ‪‬ﻦ ﻛﺎﻥ ﻣﻦ‬
‫ﻭﺇﻧ‪‬ﻤﺎ ﺍﻷﻣﺮ ﺗﺎﺑ ‪‬ﻊ ﻟﻀ‪‬ﻌ ِ‬
‫ﺖ ﻫﻮ ﻓﻴﻪ ﻣﺴﺘﻀ ‪‬ﻌﻒ‪ ،‬ﻓﻠﻴﻌ ‪‬ﻤ ﹾﻞ ﺑﺂﻳﺔ ﺍﻟﺼﱪ ﻭﺍﻟﺼ‪‬ﻔﺢ ﻋﻤ‪‬ﻦ‬
‫ﺍﳌﺆﻣﻨﲔ ﺑﺄﺭﺽ ﻫﻮ ﻓﻴﻬﺎ ﻣ‪‬ﺴﺘﻀ ‪‬ﻌﻒ‪ ،‬ﺃﻭ ﰲ ﻭﻗ ٍ‬
‫ﷲ ﻭﺭﺳﻮﻟﹶﻪ ﻣﻦ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳌﺸﺮﻛﲔ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺃﻫ ﹸﻞ ﺍﻟﻘ ‪‬ﻮ ِﺓ ﻓﺈﻧ‪‬ﻤﺎ ﻳﻌﻤﻠﻮ ﹶﻥ ﺑﺂﻳ ِﺔ ﻗﺘﺎ ِﻝ ﺍﻟﺬﻳﻦ‬
‫ﻳﺆﺫﻱ ﺍ َ‬
‫)‪(6‬‬
‫ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﺣﱴ ﻳ‪‬ﻌﻄﻮﺍ ﺍﳉﺰﻳ ﹶﺔ ﻋﻦ ﻳ ٍﺪ ﻭﻫﻢ ﺻﺎﻏﺮﻭﻥ (( ‪.‬‬
‫)‪ (1‬ﺍﻟﺼﺎﺭﻡ ﺍﳌﺴﻠﻮﻝ )‪.(208/2‬‬
‫ﻼ ِﻥ ‪‬ﻫﺬﹶﺍ ﻣِﻦ ﺷِﻴ ‪‬ﻌِﺘ ِﻪ ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ِﻣ ‪‬ﻦ‬
‫ﲔ ﹶﻏ ﹾﻔ ﹶﻠ ٍﺔ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻠﻬ‪‬ﺎ ﹶﻓ ‪‬ﻮ ‪‬ﺟ ‪‬ﺪ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺭ ‪‬ﺟ ﹶﻠ ‪‬ﻴ ِﻦ ‪‬ﻳ ﹾﻘ‪‬ﺘِﺘ ﹶ‬
‫)‪ (2‬ﻳﺮﻳﺪ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ } :‬ﻭ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ﺍ ﹶﳌﺪِﻳ‪‬ﻨ ﹶﺔ ‪‬ﻋﻠﹶﻰ ِﺣ ِ‬
‫‪‬ﻋ ‪‬ﺪﻭ‪ِ ‬ﻩ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘﻐ‪‬ﺎﹶﺛ ‪‬ﻪ ﺍﻟﱠﺬِﻱ ﻣِﻦ ﺷِﻴ ‪‬ﻌِﺘ ِﻪ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﺬِﻱ ِﻣ ‪‬ﻦ ‪‬ﻋ ‪‬ﺪﻭ‪ِ ‬ﻩ ﹶﻓ ‪‬ﻮ ﹶﻛ ‪‬ﺰ ‪‬ﻩ ﻣ‪‬ﻮﺳ‪‬ﻰ ﹶﻓ ﹶﻘﻀ‪‬ﻰ ﻋ‪ ‬ﹶﻠ ‪‬ﻴ ِﻪ ﻗﹶﺎ ﹶﻝ ‪‬ﻫﺬﹶﺍ ِﻣ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ِﻞ ﺍﻟﺸ‪ ‬ﻴﻄﹶﺎ ِﻥ ِﺇﻧ‪ ‬ﻪ‬
‫ﲔ{ ]ﺍﻟﻘﺼﺺ ‪.[15‬‬
‫ﻀ ﱞﻞ ‪‬ﻣِﺒ ‪‬‬
‫‪‬ﻋ ‪‬ﺪﻭ‪ ‬ﻣ ِ‬
‫ﺖ ‪‬ﻧ ﹾﻔﺴِﻲ ﻓﹶﺎ ﹾﻏ ِﻔ ‪‬ﺮ ﻟِﻲ{‬
‫)‪ (3‬ﺃﻣ‪‬ﺎ ﻋ ‪‬ﺪ ﻣﻮﺳﻰ ﻗﺘ ﹶﻞ ﺍﻟﻘﺒﻄ ‪‬ﻲ ﺍﻟﻜﺎﻓﺮ ﺫﻧﺒﹰﺎ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﺬﻟﻚ ﻗﻮ ﹸﻝ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ‪} :‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺏ‪ ‬ﺇﻧ‪‬ﻲ ﹶﻇ ﹶﻠ ‪‬ﻤ ‪‬‬
‫]ﺍﻟﻘﺼﺺ ‪.[13‬‬
‫ﱯ  ﺃ ﱠﻥ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﻃﻠﺒﻮﺍ ﺍﻟﺸﻔﺎﻋﺔ ﻣﻦ ﻣﻮﺳﻰ  ﺍﻋﺘﺬﺭ‬
‫ﻭﺃﻣ‪‬ﺎ ﻋﺪ‪‬ﻩ ﺫﻧﺒﹰﺎ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﻔﻲ ﺣﺪﻳﺚ ﺍﻟﺸﻔﺎﻋﺔ‪ ،‬ﺣﻴﺚ ﺫﻛﺮ ﺍﻟﻨ ‪‬‬
‫ﺖ ﻧﻔﺴﹰﺎ ﱂ ﺃﹸﻭﻣﺮ‬
‫ﺐ ﺑﻌﺪﻩ ﻣﺜﻠﹶﻪ‪ ،‬ﻭﺇﻧ‪‬ﻲ ﻗﺪ ﻗﺘﻠ ‪‬‬
‫ﻼ‪ )) :‬ﺇ ﱠﻥ ﺭﺑ‪‬ﻲ ﻗﺪ ﻏﻀﺐ ﺍﻟﻴﻮﻡ ﻏﻀﺒﹰﺎ ﱂ ﻳﻐﻀﺐ ﻗﺒﻠﻪ ﻣﺜﻠﹶﻪ ﻭﻟﻦ ﻳﻐﻀ ‪‬‬
‫ﻗﺎﺋ ﹰ‬
‫ﺑﻘﺘﻠﻬﺎ‪ ،‬ﻧﻔﺴﻲ! ﻧﻔﺴﻲ! ﺍﺫﻫﺒﻮﺍ ﺇﱃ ﻏﲑﻱ ‪ .(( ...‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(4712‬‬
‫)‪ (4‬ﺍﻟﺼﺎﺭﻡ ﺍﳌﺴﻠﻮﻝ )‪.(210/2‬‬
‫)‪ (5‬ﺍﻧﻈﺮ ﻧﻈﺎﺋﺮ‪‬ﻩ ﰲ ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )‪ 29/13‬ـ ‪ ،(30‬ﻭﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ ﻻﺑﻦ ﺍﻟﻘﻴﻢ )‪ ،(35/1‬ﻭﺍﳌﻮﺍﻓﻘﺎﺕ‬
‫ﻟﻠﺸﺎﻃﱯ )‪ 107/3‬ـ ‪ ،(117‬ﻭﺗﻔﺴﲑ ﺍﻟﻘﺮﻃﱯ )‪.(288/2‬‬
‫)‪ (6‬ﺍﻟﺼﺎﺭﻡ ﺍﳌﺴﻠﻮﻝ )‪ 413/2‬ـ ‪.(414‬‬

‫–‪124@åß@13@òzÐ‬‬

‫ﻓﺒﺎﻥ ﻣﻦ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﺃ ﱠﻥ ﺍﻟﻨﺴ ‪‬ﺦ ﺍﳌﺼﻄﻠﺢ ﻋﻠﻴﻪ ﻋﻨﺪ ﺍﳌﺘﺄﺧ‪‬ﺮﻳﻦ ﻏ ‪‬ﲑ ﻭﺍﺭ ٍﺩ ﻫﻨﺎ‪.‬‬
‫ﻓﺘﺄﻣ‪‬ﻞ ﻫﺬﺍ ﺃﻳ‪‬ﻬﺎ ﺍﳌﺘﻌﻠﱢﻢ! ﻭﺃﻳ‪‬ﻬﺎ ﺍﻟﻔﻘﻴﻪ! ﻭﺃﻳ‪‬ﻬﺎ ﺍ‪‬ﺎﻫﺪ!‬
‫ﻁ ﺍﻟﺮﺍﺳﺨﲔ ﰲ ﺍﻟﻌﻠ ِﻢ ﻣﺜ ﹸﻞ ﻫﺬﺍ ﺍﻹﻣﺎ ِﻡ ﺍﻟﺬﻱ ﻟﹶﻢ ﺗِﻠ ِﺪ ﺍﻟﻨﺴﺎ ُﺀ ﺑﻌﺪ‪‬ﻩ ﻣﺜﻠﹶﻪ!‬
‫ﻓﺈﻧ‪‬ﻪ ﺍﺳﺘﻨﺒﺎ ﹸ‬
‫ﻭ‪‬ﺬﺍ ﺗ‪‬ﻔ ‪‬ﻬ ‪‬ﻢ ﺳ ‪‬ﺮ ﺗﺸﺒﻴ ِﻪ ﺍﻟﻌﺎِﻟ ‪‬ﻤ‪‬ﻴ ِﻦ ﺍﳉﻠﻴﻠﹶﲔ‪ :‬ﺍﺑﻦ ﺑﺎﺯ ﻭﺍﻷﻟﺒﺎﱐ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺑﺎﳌﺮﺣﻠﺔ ﺍﳌﻜﻴﺔ ﺍﻟﱵ ﻋﺎﺷﻬﺎ‬
‫ﺭﺳﻮﻝ ﺍﷲ  ﲟﻜﱠﺔ ﰲ ﺃﻭ ِﻝ ﺩﻋﻮﺗِﻪ‪.‬‬
‫ﺡﰲ‬
‫ﻫﺬﺍ ﻳﻌﲏ ﺃﻧ‪‬ﻨﺎ ﻟﻮ ﺳﻠﱠﻤﻨﺎ ﻷﻭﻟﺌﻚ ﺍﻟﺜﻮ‪‬ﺍﺭ ﺑﺄ ﱠﻥ ﻫﺆﻻﺀ ﺍﳊﻜﱠﺎﻡ ﻛ ﱠﻔﺎﺭ‪ ،‬ﻓﻼ ﳚﻮﺯ ﳍﻢ ﲪ ﹸﻞ ﺍﻟﺴﻼ ِ‬
‫ﻭﺟﻮﻫﻬِﻢ؛ ﻷ ﱠﻥ ﺩﻣﺎﺀَﻫﻢ ﻣﻌﺼﻮﻣﺔﹲ‪ ،‬ﻛﻤﺎ ﺳﺒﻖ‪.‬‬
‫ﺚ ﺍﻟﺘﻜﻔﲑ ﻫﻬﻨﺎ ﻏ ‪‬ﲑ ﺫﻱ ﻣﻮﺿﻮﻉٍ؛ ﻷﻧ‪‬ﻪ ﻻ ﺃﺛ ‪‬ﺮ ﻟﻪ ﰲ ﻣﺴﺄﻟ ِﺔ ﺍﳋﺮﻭﺝ‪.‬‬
‫ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﲝ ﹸ‬
‫ﺝ ﻋﻠﻴﻬﻢ ﰲ ﻣﺮﺣﻠ ِﺔ ﺍﻻﺳﺘﻀﻌﺎﻑ ﻫﺬﻩ ﺍﻟﱵ ﻳﻌﻴﺸ‪‬ﻬﺎ‬
‫ﻓﻠﻮ ﺯﻋﻤﻮﺍ ﺃ ﱠﻥ ﺍﳊﻜﱠﺎ ‪‬ﻡ ﻛﻔﱠﺎﺭ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺍﳋﺮﻭ ‪‬‬
‫ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﻴﻮ ‪‬ﻡ‪.‬‬
‫ﻭﺇ ﹾﻥ ﻗﺎﻟﻮﺍ‪ :‬ﻫﻢ ﻣﺴﻠﻤﻮﻥ‪ ،‬ﻟﻜﻨ‪‬ﻬﻢ ﻇﻠﻤﺔ ‪...‬‬
‫ﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ﺍﳌﺴﻠﻢ ﻭﻟﻮ ﻛﺎﻥ ﻇﺎﳌﺎﹰ‪،‬‬
‫ﺹ ﺍﻟﺸﺮﻋ‪‬ﻴﺔﹸ ﻋﻠﻰ ﻋﺪﻡ ﺟﻮﺍﺯ ﺍﳋﺮﻭ ِ‬
‫ﻗﻠﻨﺎ‪ :‬ﻗﺪ ﺩﻟﱠﺖ ﺍﻟﻨﺼﻮ ‪‬‬
‫ﺚ ﻋﻮﻑ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ  ﻗﺎﻝ‪ )) :‬ﺧِﻴﺎ ‪‬ﺭ ﺃﺋﻤ‪‬ﺘﻜﻢ‬
‫ﻭﻣﻦ ﻫﺬﻩ ﺍﻷﺩﻟﱠﺔ ﺣﺪﻳ ﹸ‬
‫]ﺃﻱ ‪‬ﺣﻜﱠﺎﻣﻜﻢ[ ﺍﻟﺬﻳﻦ ﺗ‪‬ﺤﺒ‪‬ﻮ‪‬ﻢ ﻭﻳ‪‬ﺤﺒ‪‬ﻮﻧﻜﻢ‪ ،‬ﻭﻳ‪‬ﺼﻠﱡﻮﻥ ﻋﻠﻴﻜﻢ ]ﺃﻱ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮﻥ ﻟﻜﻢ[ ﻭﺗ‪‬ﺼﻠﱡﻮﻥ ﻋﻠﻴﻬﻢ‪،‬‬
‫ﻭﺷﺮﺍ ‪‬ﺭ ﺃﺋﻤ‪‬ﺘﻜﻢ ﺍﻟﺬﻳﻦ ﺗ‪‬ﺒﻐﻀﻮ‪‬ﻢ ﻭﻳ‪‬ﺒﻐﻀﻮﻧﻜﻢ‪ ،‬ﻭﺗ‪‬ﻠﻌﻨﻮ‪‬ﻢ ﻭﻳ‪‬ﻠﻌﻨﻮﻧﻜﻢ‪ ،‬ﻗﻴﻞ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺃﻓﻼ‬
‫ﻧ‪‬ﻨﺎﺑﺬﹸﻫﻢ ﺑﺎﻟﺴﻴﻒِ؟ ﻓﻘﺎﻝ‪ :‬ﻻ! ﻣﺎ ﺃﻗﺎﻣﻮﺍ ﺍﻟﺼﻼﺓﹶ‪ ،‬ﻻ! ﻣﺎ ﺃﻗﺎﻣﻮﺍ ﺍﻟﺼﻼﺓﹶ‪ ،‬ﻭﺇﺫﺍ ﺭ‪‬ﺃﻳﺘ‪‬ﻢ ﻣﻦ ﻭ‪‬ﻻﺗِﻜﻢ ﺷﻴﺌﹰﺎ‬
‫)‪(1‬‬
‫ﺗﻜﺮﻫﻮﻧﻪ ﻓﺎﻛﺮ‪‬ﻫﻮﺍ ﻋﻤﻠﹶﻪ‪ ،‬ﻭﻻ ﺗﱰِﻋﻮﺍ ﻳﺪﹰﺍ ﻣﻦ ﻃﺎﻋﺔٍ (( ‪.‬‬
‫ﻑ ﻭﻳ‪‬ﻌﻄﻴﻪ ﺣﻜﻤ‪‬ﻪ ﺇﻧ‪‬ﻤﺎ ﻫﻮ ﺍﻟﻌﺎﻟِﻢ ﺍﳌﺘﺒﺤ‪‬ﺮ‪ ،‬ﻛﻤﺎ ﺳﻴﺄﰐ ﰲ ﻛﻼﻡ ﺍﻟﻌﻼﱠﻣﺔ‬
‫ﱠﰒ ﺇ ﱠﻥ ﺍﻟﺬﻱ ﻳ‪‬ﻘﺪ‪‬ﺭ ﻫﺬﺍ ﺍﻟﻈﺮ ‪‬‬
‫ﺍﺑﻦ ﻋﺜﻴﻤﲔ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ ،‬ﻭﻟﺬﻟﻚ ﹶﻟﻤ‪‬ﺎ ﺍﺩ‪‬ﻋﻰ ﺍﺑ ‪‬ﻦ ﺍﳌﻄﻬﺮ ﺍﻟﺸﻴﻌﻲ ﺍﻟﺮﺍﻓﻀﻲ ﺃ ﱠﻥ ﺟﻬﺎ ‪‬ﺩ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻫﻮ ﺍﳉﻬﺎﺩ ﺍﳌﺸﺮﻭﻉ ﺩﻭﻥ ﻏﲑﻩ‪ ،‬ﺭ ‪‬ﺩ ﻋﻠﻴﻪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﻭﺑﻴ‪‬ﻦ ﻟﻪ ﺍﻟﻔﺮﻕ ﺑﲔ ﺟﻬﺎﺩ ﺃﺻﺤﺎﺏ‬
‫ﺃﰊ ﺑﻜﺮ ﻭﺟﻬﺎﺩ ﺃﺻﺤﺎﺏ ﻋﻠﻲ‪ ،‬ﻭﺫﻛﺮ ﻟﻪ ﺃ ﱠﻥ ﻫﺆﻻﺀ ﻛﺎﻧﻮﺍ ‪‬ﻳﻘﹾﺪﻣﻮﻥ ﻋﻠﻰ ﺍﻟﻘﺘﺎﻝ ﺣﲔ ﻻ ﻳ‪‬ﺆﻣ‪‬ﺮﻭﻥ ﺑﻪ‬
‫ﺷﺮﻋﺎﹰ‪ ،‬ﻛﻤﺎ ﰲ ﺍﳉﻤﻞ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﻨﻜﻠﻮﻥ ﻋﻨﻪ ﺣﲔ ﻳ‪‬ﺆﻣﺮﻭﻥ ﺑﻪ ﺷﺮﻋﺎﹰ‪ ،‬ﲞﻼﻑ ﺟﻬﺎﺩ ﺃﺻﺤﺎﺏ ﺃﰊ ﺑﻜﺮ‬
‫ﺏ ﱂ ﻳﻜﻮﻧﻮﺍ ﰲ ﺍﻟﻌﻠﻢ ﻣﺜﻞ ﺃﺻﺤﺎﺏ‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻭﺳﺒﺐ ﺫﻟﻚ ﺃ ﱠﻥ ﻋﻠﻴ‪‬ﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﺑﺘ‪‬ﻠﻲ ﺑﺄﺻﺤﺎ ٍ‬
‫ﺃﰊ ﺑﻜﺮ‪ ،‬ﻭﻟﺬﻟﻚ ﺑﻴ‪‬ﻦ ﺍﺑ ‪‬ﻦ ﺗﻴﻤﻴﺔ ﺃ ﱠﻥ ﺧﻮﺍﺹ‪ ‬ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻫﻢ ﺍﻟﻘﺎﺩﺭﻭﻥ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﻭﻗﺖ ﻣﺸﺮﻭﻋﻴ‪‬ﺔ ﺍﳉﻬﺎﺩ‬
‫)‪ (1‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(1855‬‬

‫–‪124@åß@14@òzÐ‬‬

‫ﺹ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ((‬
‫ﺚ ﰲ ﻫﺬﻩ ﺍﻟﺪﻗﺎﺋﻖ ﻣﻦ ﻭﻇﻴﻔﺔ ﺧﻮﺍ ‪‬‬
‫ﻣﻦ ﻋﺪﻣﻪ‪ ،‬ﻓﻘﺎﻝ‪ )) :‬ﻭﰲ ﺍﳉﻤﻠ ِﺔ ﻓﺎﻟﺒﺤ ﹸ‬

‫)‪(1‬‬

‫‪.‬‬

‫ﻭﻟﻘﺪ ﺻﺪﻕ ـ ﺭﲪﻪ ﺍﷲ ـ؛ ﻓﺈ ﱠﻥ ﺍﷲ ﻳﻘﻮﻝ‪ } :‬ﻭﹶﻟ ‪‬ﻮ ‪‬ﺭﺩ‪‬ﻭ ‪‬ﻩ ﺇِﱃ ﺍﻟﺮ‪‬ﺳ‪‬ﻮ ِﻝ ‪‬ﻭِﺇﻟﹶﻰ ﺃﹸﻭﻟِﻲ ﺍ َﻷ ‪‬ﻣ ِﺮ ِﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‬
‫ﺴﺘ‪‬ﻨِﺒﻄﹸﻮ‪‬ﻧ ‪‬ﻪ ِﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ{ ]ﺍﻟﻨﺴﺎﺀ ‪ ،[83‬ﻓﺄﻳﻦ ﻫﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﻔﻘﻪ؟!‬
‫ﹶﻟ ‪‬ﻌ ِﻠ ‪‬ﻤ ‪‬ﻪ ﺍﻟﱠﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﻁ ﺁﺧ ‪‬ﺮ ﻟﹶﻢ ﳜﺘﻠﻒ ﻓﻴﻪ ﺃﻫ ﹸﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﺃﻻ ﻭﻫﻮ ﺍﻟﻘﻴﺎﺩ ﹸﺓ ﺍﻟﺸﺮﻋ‪‬ﻴ ﹸﺔ‪.‬‬
‫ﻫﺬﺍ ﻣﻊ ﻣﻼﺣﻈﺔ ﺷﺮ ٍ‬
‫ﻭﺩﻟﻴﻠﻪ ﻗﻮﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ )) :‬ﺇﻧ‪‬ﻤﺎ ﺟ‪‬ﻌﻞ ﺍﻹﻣﺎﻡ ‪‬ﺟﻨ‪‬ﺔ ﻳ‪‬ﻘﺎﺗ‪‬ﻞ ﻣِﻦ ﻭﺭﺍﺋﻪ‪ ،‬ﻭ‪‬ﻳﺘ‪‬ﻘﹶﻰ ﺑﻪ‪ ،‬ﻓﺈﻥ ﺃﻣﺮ‬
‫)‪(2‬‬
‫ﺑﺘﻘﻮﻯ ﺍﷲ ﻭ ‪‬ﻋﺪ‪‬ﻝ ﻓﺈﻥﱠ ﻟﻪ ﺑﺬﻟﻚ ﺃﺟﺮﺍﹰ‪ ،‬ﻭﺇﻥ ﹶﺃﻣ‪‬ﺮ ﺑﻐﲑﻩ ﻓﺈﻥﱠ ﻋﻠﻴﻪ ِﻭﺯ‪‬ﺭﹰﺍ (( ‪.‬‬
‫ﻭﰲ ﺍﳊﺪﻳﺚ ﻓﺎﺋﺪﺗﺎﻥ‪:‬‬
‫ـ ﺍﻷﻭﱃ‪ :‬ﻣﺎ ﳓﻦ ﺑﺼﺪﺩﻩ‪ ،‬ﻣﻦ ﺃﻧ‪‬ﻪ ﻻ ﺑ ‪‬ﺪ ﻟﻠﻨﺎﺱ ﻣﻦ ﺃﻣﲑ ﻟﻠﻘﺘﺎﻝ ﻣﻌﻪ ﻛﻤﺎ ﺳﻴﺄﰐ ﰲ ﻛﻼﻡ ﺍﺑﻦ‬
‫ﺟﺮﻳﺮ‪.‬‬
‫ـ ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻧ‪‬ﻪ )) ﱂ ﻳ‪‬ﻘﻴ‪‬ﺪ ﺫﻟﻚ ﲟﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﻋﺎﺩ ﹰﻻ ((‪ ،‬ﻗﺎﻟﻪ ﺍﺑﻦ ﺣﺠﺮ‬

‫)‪(3‬‬

‫‪.‬‬

‫ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﺬﻳﻦ ﻳ‪‬ﻄﻤﺤﻮﻥ ﺇﱃ ﺇﻗﺎﻣﺔ ﺷﺮﻉ ﺍﷲ ﻣﺘﻔ ‪‬ﺮﻗِﲔ‪ ،‬ﻋﻠﻰ ﺃﻣﺮﺍﺀ ﻣﺘﻌ ‪‬ﺪﺩﻳﻦ ﰲ ﺭﻗﻌﺔ‬
‫ﺚ ﺣﺬﻳﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺣﲔ ﺳﺄﻝ ﺭﺳﻮ ﹶﻝ ﺍﷲ  ﻋﻦ ﻣ‪‬ﺠﺘﻤ ٍﻊ ﻻ ﻗﺎﺋﺪ‬
‫ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻘﺪ ﺟﺎﺀ ﺑﻴﺎﻧﻪ ﰲ ﺣﺪﻳ ﹸ‬
‫)‪(4‬‬
‫ﻚ ﺍﻟﻔﺮﻕ ﻛﻠﱠﻬﺎ ‪. (( ...‬‬
‫ﻓﻴﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻓﺈﻥ ﱂ ﻳ‪‬ﻜﻦ ﳍﻢ ﲨﺎﻋ ﹲﺔ ﻭﻻ ﺇﻣﺎﻡ‪‬؟ ﻗﺎﻝ ‪ )) :‬ﻓﺎﻋ‪‬ﺘ ِﺰ ﹾﻝ ﺗﻠ ‪‬‬
‫ﺱ ﺇﻣﺎ ‪‬ﻡ ﻓﺎﻓﺘﺮﻕ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ ـ ﺭﲪﻪ ﺍﷲ ـ‪ )) :‬ﰲ ﺍﳊﺪﻳﺚ ﺃﻧ‪‬ﻪ ﻣﱴ ﹶﻟﻢ ﻳﻜﻦ ﻟﻠﻨ‪‬ﺎ ِ‬
‫ﻉ ﰲ ﺍﻟﺸ ‪‬ﺮ‬
‫ﻉ ﺫﻟﻚ ﺧﺸﻴ ﹰﺔ ﻣﻦ ﺍﻟﻮﻗﻮ ِ‬
‫ﺱ ﺃﺣﺰﺍﺑﹰﺎ ﻓﻼ ‪‬ﻳ‪‬ﺘﺒِﻊ ﺃﺣﺪﹰﺍ ﰲ ﺍﻟﻔﹸﺮﻗﺔِ‪ ،‬ﻭﻳﻌﺘﺰِﻝ ﺍﳉﻤﻴ ‪‬ﻊ ﺇ ﹾﻥ ﺍﺳﺘﻄﺎ ‪‬‬
‫ﺍﻟﻨﺎ ‪‬‬
‫)‪(5‬‬
‫(( ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻜﺮﻣﺎﱐ‪ )) :‬ﻓﻴﻪ ﺍﻹﺷﺎﺭ ﹸﺓ ﺇﱃ ﻣﺴﺎﻋﺪ ِﺓ ﺍﻹﻣﺎ ِﻡ ﺑﺎﻟﻘﺘﺎﻝ ﻭﳓﻮِﻩ ﺇﺫﺍ ﻛﺎﻥ ﺇﻣﺎﻡ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻇﺎﻟِﻤﹰﺎ‬
‫)‪(6‬‬
‫ﻋﺎﺻﻴﺎﹰ‪ ،‬ﻭﺍﻻﻋﺘﺰﺍﻝ ﺇﻥ ﱂ ﻳﻜﻦ (( ‪.‬‬
‫ﺖ‪:‬‬
‫ﻗﻠ ‪‬‬

‫ﻓﺈﻥ‬

‫ﺯﻋﻤﺘﻢ‬

‫ﺃ ﱠﻥ‬

‫ﺇﻣﺎﻣ‪‬ﻜﻢ‬

‫ﻫﻮ‬

‫ﺃﻣﲑﻛﻢ‬

‫ﺍﳌﺨﺘﻔﻲ‬

‫ﰲ‬

‫ﺍﳉﺒﺎﻝ‪،‬‬

‫ﻗﻠﻨﺎ‪:‬‬

‫ﻓﻤ‪‬ﻦ ﺑﺎﻳﻌﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ؟ ﻣﻊ ﺃﻧ‪‬ﻜﻢ ﻻ ﺗﻔﺘﺄﻭﻥ ﺗﺬﲝﻮﻥ ﺃﻣﲑﺍﹰ‪ ،‬ﻭﺗ‪‬ﺒﺎﻳِﻌﻮﻥ ﺃﻣﲑﹰﺍ! ﺑﻞ ﻣﺎ ﺑﲔ ﻭﻗﺖ ﻭﺁﺧﺮ‬
‫)‪ (1‬ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ )‪.(504/4‬‬
‫)‪ (2‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(2957‬ﻭﻣﺴﻠﻢ )‪.(1841‬‬
‫)‪ (3‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪.(56/6‬‬
‫)‪ (4‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(7084‬ﻭﻣﺴﻠﻢ )‪.(1847‬‬
‫)‪ (5‬ﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )‪ ،(37/13‬ﻭﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻻﺑﻦ ﺑﻄﺎﻝ )‪.(36/10‬‬
‫)‪ (6‬ﺷﺮﺡ ﺍﻟﺒﺨﺎﺭﻱ )‪.(162/24‬‬

‫–‪124@åß@15@òzÐ‬‬

‫ﺗﺘﺤ‪‬ﻴ ‪‬ﺰ ﻓﺌ ﹲﺔ ﻋﻦ ﻣﺜﻴﻼ‪‬ﺎ‪ ،‬ﻭﻳﺘﺒﺎﺩﻟﻮﻥ ﺗ‪‬ﻬﻢ ﺍﻟﺮ‪‬ﺩﺓ ﻭﺍﻟﺘﻜﻔﲑ!!‬
‫ﻒ‬
‫ﻭﺃﻳﻦ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ ﺣﱴ ﻧﺒﺎﻳﻌﻬﺎ؟! ﻭﻫﻞ ﺗﻜﻮﻥ ﻃﺎﺋﻔﺔ ﻣﻨﺼﻮﺭﺓ ﻻ ﻋﻠﻤﺎﺀ ﳍﺎ؟! ﻣﻊ ﺃ ﱠﻥ ﺍﻟﺴﻠ ‪‬‬
‫ﻗﺪ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻧ‪‬ﻬﺎ ﺗﺘﻤﺜﱠﻞ ﰲ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ‪ ،‬ﺭﺍﺟﻊ )) ﺷﺮﻑ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻳﺚ ((‬
‫ﻟﻠﺨﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ‪.‬‬
‫ﻭﺇﻥ ﻗﻠﺘ‪‬ﻢ‪ :‬ﺍﻟﻴﻮﻡ ﻋﻨﺪﻧﺎ ﺇﻣﺎﻡ ﻭﻫﻮ ﺍﻟﺬﻱ ﻋﻠﻰ ﺭﺃﺱ ﺍﳊﻜﻮﻣﺔ‪.‬‬
‫ﺡ ﺣﺮﺍﻡ‪ ،‬ﻭﻫﻮ ﺍﳊ ‪‬ﻖ‪.‬‬
‫ﺤ ‪‬ﻤﻠﹸﻜﻢ ﺍﻟﺴﻼ ‪‬‬
‫ﻗﻠﻨﺎ‪ :‬ﺇﺫﹰﺍ ﻓ ‪‬‬
‫ﻭﺇﻥ ﺯﻋﻤﺘ‪‬ﻢ ﺃﻧ‪‬ﻪ ﻻ ﺇﻣﺎﻡ‪ ،‬ﻓﻘﺪ ﻋﻠﻤﺘﻢ ﺃﻧ‪‬ﻜﻢ ﻣ‪‬ﻄﺎﻟﺒﻮﻥ ﺑﺎﻋﺘﺰﺍ ِﻝ ﺍﻟﻘﺘﺎﻝ؛ ﻷﻧ‪‬ﻜﻢ ﲨﺎﻋﺎﺕ‪ ،‬ﻭﻣﺎ ﺃﻛﺜﺮ‬
‫ﺱ ﺑﻴﻨﻜﻢ!‬
‫ﻓ ‪‬ﺮﻗﹶﻜﻢ ﻋﻠﻰ ﺷﺪ‪‬ﺓ ﺑﺄ ٍ‬
‫ﻓﻬﻞ ﺃﻧﺘﻢ ﻋﺎﻣﻠﻮﻥ ﲝﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ؟‬
‫ﻭﺍﻋﻠﻤﻮﺍ ﺃ ﱠﻥ ﺍﳋﺎﺭﺟ ‪‬ﻲ ﻟﻴﺲ ﻫﻮ ﻣ‪‬ﻦ ﺧﺮﺝ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺍﻟﻌﺎﺩﻝ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﻣ‪‬ﻦ ﺧﺮﺝ ﻋﻠﻰ ﺍﻹﻣﺎﻡ‬
‫ﻱ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫ﺍﳉﺎﺋﺮ ‪‬ﺳ ‪‬ﻤ ‪‬ﻲ ﺧﺎﺭﺟﻴﺎﹰ‪ ،‬ﻗﺎﻝ ﺍﻹﻣﺎ ‪‬ﻡ ﺍﻵﺟﺮ ‪‬‬
‫)) ﻓﻼ ﻳﻨﺒﻐﻲ ِﻟﻤ‪‬ﻦ ﺭﺃﻯ ﺍﺟﺘﻬﺎ ‪‬ﺩ ﺧﺎﺭﺟﻲ‪ ،‬ﻗﺪ ﺧﺮ‪‬ﺝ ﻋﻠﻰ ﺇﻣﺎﻡٍ‪ ،‬ﻋﺪ ﹰﻻ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﺃﻭ ﺟﺎﺋﺮﹰﺍ‪،‬‬
‫ﻓﺨﺮﺝ ﻭﲨﻊ ﲨﺎﻋﺔﹰ‪ ،‬ﻭﺳ ﱠﻞ ﺳﻴﻔﹶﻪ‪ ،‬ﻭﺍﺳﺘﺤ ﱠﻞ ﻗﺘﺎ ﹶﻝ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻼ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳ‪‬ﻐ‪‬ﺘ ‪‬ﺮ ﺑﻘﺮﺍﺀﺗِﻪ ﻟﻠﻘﺮﺁﻥ‪ ،‬ﻭﻻ‬
‫ﺐ‬
‫ﺑﻄﻮ ِﻝ ﻗﻴﺎﻣِﻪ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻻ ﺑﺪﻭﺍ ِﻡ ﺻﻮﻣِﻪ‪ ،‬ﻭﻻ ِﺑﺤ‪‬ﺴﻦ ﺃﻟﻔﺎﻇِﻪ ﰲ ﺍﻟﻌﻠﻢ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻣﺬﻫﺒ‪‬ﻪ ﻣﺬﻫ ‪‬‬
‫)‪(1‬‬
‫ﺍﳋﻮﺍﺭﺝ (( ‪.‬‬
‫ﺖ ﻣﺎﻟﻜﹰﺎ ﻳﻘﻮﻝ‪ )) :‬ﺇﻥﱠ ﺃﻗﻮﺍﻣﹰﺎ ﺍﺑﺘﻐﻮﺍ ﺍﻟﻌﺒﺎﺩ ﹶﺓ ﻭﺃﺿﺎﻋﻮﺍ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺨﺮﺟﻮﺍ ﻋﻠﻰ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ‪ :‬ﲰﻌ ‪‬‬
‫)‪(2‬‬
‫ﺠﺰ‪‬ﻫﻢ ﻋﻦ ﺫﻟﻚ (( ‪.‬‬
‫ﺤ‪‬‬
‫ﺃﻣ‪‬ﺔ ﳏﻤﺪ  ﺑﺄﺳﻴﺎﻓﻬﻢ‪ ،‬ﻭﻟﻮ ﺍﺗ‪‬ﺒﻌﻮﺍ ﺍﻟﻌﻠ ‪‬ﻢ ﹶﻟ ‪‬‬
‫ﻍ ِﻟﻤ‪‬ﻦ ﻋﺼﻤﻪ ﺍﷲ‬
‫ﺕ ﻣﻦ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻣﺬﻫﺐ ﺍﳋﻮﺍﺭﺝ ﻣﺎ ﻓﻴﻪ ﺑﻼ ﹲ‬
‫ﻱ ﺃﻳﻀﹰﺎ‪ )) :‬ﻗﺪ ﺫﻛﺮ ‪‬‬
‫ﻭﻗﺎﻝ ﺍﻵﺟﺮ ‪‬‬
‫ﺗﻌﺎﱃ ﻋﻦ ﻣﺬﺍﻫﺐ ﺍﳋﻮﺍﺭﺝ‪ ،‬ﻭﻟﹶﻢ ‪‬ﻳ ‪‬ﺮ ﺭﺃﻳ‪‬ﻬﻢ‪ ،‬ﻓﺼﱪ ﻋﻠﻰ ‪‬ﺟﻮ‪‬ﺭ ﺍﻷﺋﻤ‪‬ﺔ‪ ،‬ﻭﺣﻴﻒ ﺍﻷﻣﺮﺍﺀ‪ ،‬ﻭﻟﹶﻢ ﻳ‪‬ﺨﺮ‪‬ﺝ‬
‫ﺡ ﻭﺣ ‪‬ﺞ ﻣﻌﻬﻢ‪،‬‬
‫ﻒ ﺍﻟﻈﻠ ِﻢ ﻋﻨﻪ ﻭﻋﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺩﻋﺎ ﻟﻠﻮ‪‬ﻻﺓ ﺑﺎﻟﺼ‪‬ﻼ ِ‬
‫ﻋﻠﻴﻬﻢ ﺑﺴﻴﻔﻪ‪ ،‬ﻭﺳﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﻛﺸ ‪‬‬
‫ﻭﺟﺎﻫﺪ ﻣﻌﻬﻢ ﻛ ﱠﻞ ﻋ ‪‬ﺪ ‪‬ﻭ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻭﺻﻠﱠﻰ ﺧﻠﻔﹶﻬﻢ ﺍﳉﻤﻌ ﹶﺔ ﻭﺍﻟﻌ‪‬ﻴﺪﻳﻦ‪ ،‬ﻭﺇﻥ ﺃﻣﺮﻭﻩ ﺑﻄﺎﻋ ٍﺔ ﻓﺄﻣﻜﻨ‪‬ﻪ‬
‫ﱳ ﺑﻴﻨﻬﻢ ﻟﺰ ‪‬ﻡ ﺑﻴﺘ‪‬ﻪ‪،‬‬
‫ﺃﻃﺎﻋﻬﻢ‪ ،‬ﻭﺇﻥ ﻟﹶﻢ ﻳ‪‬ﻤﻜﻨﻪ ﺍﻋﺘﺬﺭ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﺇﻥ ﺃﻣﺮﻭﻩ ﺑِﻤﻌﺼﻴ ٍﺔ ﱂ ﻳ‪‬ﻄﻌﻬﻢ‪ ،‬ﻭﺇﺫﺍ ﺩﺍﺭﺕ ﺍﻟﻔ ‪‬‬
‫ﻒ ﻟﺴﺎﻧ‪‬ﻪ ﻭﻳﺪ‪‬ﻩ‪ ،‬ﻭﻟﹶﻢ ‪‬ﻳ ‪‬ﻬ ‪‬ﻮ ﻣﺎ ﻫﻢ ﻓﻴﻪ‪ ،‬ﻭﻟﹶﻢ ‪‬ﻳﻌِﻦ ﻋﻠﻰ ﻓﺘﻨﺔ‪ ،‬ﻓﻤ‪‬ﻦ ﻛﺎﻥ ﻫﺬﺍ ﻭﺻﻔﹸﻪ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ‬
‫ﻭﻛ ‪‬‬
‫)‪ (1‬ﺍﻟﺸﺮﻳﻌﺔ )‪.(345/1‬‬
‫)‪ (2‬ﻋﻦ ﻣﻔﺘﺎﺡ ﺩﺍﺭ ﺍﻟﺴﻌﺎﺩﺓ ﻻﺑﻦ ﺍﻟﻘﻴﻢ )‪.(119/1‬‬

‫–‪124@åß@16@òzÐ‬‬

‫ﺍﳌﺴﺘﻘﻴﻢ ﺇﻥ ﺷﺎﺀ ﺍﷲ ((‬

‫)‪(1‬‬

‫‪.‬‬

‫ﻼ ﻫﻨﺎ ﻋﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻗﻮﻟﹶﻪ‪ )) :‬ﻭﻣ‪‬ﻦ ﺧﺮﺝ ﻋﻠﻰ‬
‫ﻭﻗﺎﻝ ﺍﻟﻼﻟﻜﺎﺋ ‪‬ﻲ ﻣ‪‬ﻘﺮ‪‬ﺭﹰﺍ ﻋﻘﻴﺪﺓ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻧﺎﻗ ﹰ‬
‫ﺇﻣﺎﻡ ﻣﻦ ﺃﺋﻤﺔ ﺍﳌﺴﻠﻤﲔ ـ ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻗﺮ‪‬ﻭﺍ ﻟﻪ ﺑﺎﳋﻼﻓﺔ ﺑﺄﻱ‪ ‬ﻭﺟ ٍﻪ ﻛﺎﻥ‪ :‬ﺑﺎﻟﺮﺿﺎ‬
‫ﺝ ﻋﺼﺎ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺧﺎﻟﻒ ﺍﻵﺛﺎﺭ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻓﺈﻥ ﻣﺎﺕ‬
‫ﺃﻭ ﺑﺎﻟﻐﻠﺒﺔ ـ ﻓﻘﺪ ﺷﻖ‪ ‬ﻫﺬﺍ ﺍﳋﺎﺭ ‪‬‬
‫ﺝ ﻋﻠﻴﻪ ﻣﺎﺕ ﻣﻴﺘ ﹰﺔ ﺟﺎﻫﻠﻴﺔ‪.‬‬
‫ﺍﳋﺎﺭ ‪‬‬
‫ﻉ ﻋﻠﻰ‬
‫ﻭﻻ ﻳ‪‬ﺤ ﱡﻞ ﻗﺘﺎ ﹸﻝ ﺍﻟﺴﻠﻄﺎﻥ ﻭﻻ ﺍﳋﺮﻭﺝ‪ ‬ﻋﻠﻴﻪ ﻷﺣ ٍﺪ ﻣﻦ ﺍﻟﻨﺎﺱِ‪ ،‬ﻓﻤ‪‬ﻦ ﻓﻌﻞ ﺫﻟﻚ ﻓﻬﻮ ﻣﺒﺘﺪ ‪‬‬
‫)‪(2‬‬
‫ﻏﲑ ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﻟﻄﺮﻳﻖ (( ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻧﺴﺄﻝ ﻫﺆﻻﺀ ﺍﳊﺮﻛﻴ‪‬ﲔ ﺍﻟﺬﻳﻦ ﻳﺰﻋﻤﻮﻥ ﺃ ﱠﻥ ﺍﳌﺴﺄﻟ ﹶﺔ ﺧﻼﻓﻴ ﹲﺔ‪ :‬ﻫﻞ ‪‬ﻳ ‪‬ﻌ ‪‬ﺪ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻌﺮﺽ ﻣ‪‬ﻦ‬
‫ﺝ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ؟‬
‫ﻳﻨﺘﺤ ﹸﻞ ﺍﳋﺮﻭ ‪‬‬
‫ﻗﻴﻞ ﻟﺴ‪‬ﻬﻞ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺘﺴﺘﺮﻱ‪ )) :‬ﻣﱴ ﻳﻌﻠ ‪‬ﻢ ﺍﻟﺮﺟ ﹸﻞ ﺃﻧ‪‬ﻪ ﻋﻠﻰ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ؟‬
‫ﻓﻘﺎﻝ ـ ﺭﲪﻪ ﺍﷲ ـ‪ :‬ﺇﺫﺍ ﻋﻠِﻢ ﻣﻦ ﻧﻔﺴﻪ ﻋﺸﺮ ﺧﺼﺎ ٍﻝ‪:‬‬
‫ـ ﻻ ﻳﺘﺮﻙ ﺍﳉﻤﺎﻋﺔ‪.‬‬
‫ﱯ ‪.‬‬
‫ﺏ ﺍﻟﻨ ‪‬‬
‫ﺐ ﺃﺻﺤﺎ ‪‬‬
‫ـ ﻭﻻ ﻳﺴ ‪‬‬
‫ـ ﻭﻻ ﳜﺮﺝ ﻋﻠﻰ ﻫﺬﻩ ﺍ ُﻷﻣ‪‬ﺔ ﺑﺎﻟﺴﻴﻒ‪.‬‬
‫ـ ﻭﻻ ﻳ‪‬ﻜﺬﱢﺏ ﺑﺎﻟﻘﺪﺭ‪.‬‬
‫ﻚ ﰲ ﺍﻹﳝﺎﻥ‪.‬‬
‫ـ ﻭﻻ ﻳ‪‬ﺸ ‪‬‬
‫ـ ﻭﻻ ﻳ‪‬ﻤﺎﺭﻱ ﰲ ﺍﻟﺪ‪‬ﻳﻦ‪.‬‬
‫ـ ﻭﻻ ﻳﺘﺮﻙ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻣﻦ ﳝﻮﺕ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﺑﺎﻟﺬﻧﺐ‪.‬‬
‫ﳋﻔﱠﲔ‪.‬‬
‫ـ ﻭﻻ ﻳﺘﺮﻙ ﺍﳌﺴﺢ ﻋﻠﻰ ﺍ ﹸ‬
‫ـ ﻭﻻ ﻳﺘﺮﻙ ﺍﳉﻤﺎﻋﺔ ‪‬ﺧ ﹾﻠﻒ ﻛﻞﱢ ﻭﺍ ٍﻝ ﺟﺎ ‪‬ﺭ ﺃﻭ ﻋﺪ ﹶﻝ ((‬

‫)‪(3‬‬

‫‪.‬‬

‫ﻑ ﻭﺍﺭ ‪‬ﺩ ﻓﻴﻪ‪ ،‬ﻗﻴﻞ ﻟﻪ‪ :‬ﻗﺪ ﺫﻛﺮ ﺍﺑ ‪‬ﻦ ﺗﻴﻤﻴﺔ ﺃ ﱠﻥ ﺍﻷﻣ ‪‬ﺮ ﻗﺪ ﺍﺳﺘﻘ ‪‬ﺮ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﻭﺇﻥ ﺯﻋﻢ ﺯﺍﻋ ‪‬ﻢ ﺃ ﱠﻥ ﺍﳋﻼ ‪‬‬

‫)‪(1‬ﺍﻟﺸﺮﻳﻌﺔ )‪ 371/1‬ـ ‪.(372‬‬
‫)‪ (2‬ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻋﺘﻘﺎﺩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ )‪ ،(181/1‬ﻭﻣﺜﻠﻪ ﰲ )ﺹ‪ 188:‬ـ ‪ (189‬ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺍﳌﺪﻳﲏ‪.‬‬
‫)‪ (3‬ﺭﻭﺍﻩ ﺍﻟﻼﻟﻜﺎﺋﻲ ﰲ ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻋﺘﻘﺎﺩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ )‪.(324‬‬

‫–‪124@åß@17@òzÐ‬‬

‫ﻋﻠﻰ ﺍﳌﻨﻊ ﻣﻦ ﺍﳋﺮﻭﺝ‬

‫)‪(1‬‬

‫ﻉ ﻋﻠﻴﻪ‪ ،‬ﻣﻨﻬﻢ‪:‬‬
‫‪ ،‬ﻭﻟﺬﻟﻚ ﻧﻘﻞ ﻏ ‪‬ﲑ ﻭﺍﺣ ٍﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻹﲨﺎ ‪‬‬

‫ـ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻓﻘﺪ ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ )ﺃﻱ‪ :‬ﺗﺮﻙ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻟﻮﻻﺓ( ﻭﻗﺎﻝ‪:‬‬
‫ﺖ ﺃﻛﺜ ‪‬ﺮ ﻣﻦ ﺃﻟﻒ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﺃﻫﻞ ﺍﳊﺠﺎﺯ‪ ،‬ﻭﻣﻜﺔ‪ ،‬ﻭﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﺍﻟﻜﻮﻓﺔ‪ ،‬ﻭﺍﻟﺒﺼﺮﺓ‪،‬‬
‫)) ﻟﻘﻴ ‪‬‬
‫ﻭﻭﺍﺳﻂ‪ ،‬ﻭﺑﻐﺪﺍﺩ‪ ،‬ﻭﺍﻟﺸﺎﻡ‪ ،‬ﻭﻣﺼﺮ‪ ،‬ﻟﻘﻴﺘ‪‬ﻬﻢ ﻛﺮ‪‬ﺍﺕٍ‪ ،‬ﻗﺮﻧﹰﺎ ﺑﻌﺪ ﻗﺮﻥ‪ ،‬ﱠﰒ ﻗﺮﻧﹰﺎ ﺑﻌﺪ ﻗﺮﻥ )ﺃﻱ ﻃﺒﻘﺔ ﺑﻌﺪ‬
‫ﺖ ﻭﺃﺭﺑﻌﲔ ﺳﻨﺔ‪ ،‬ﺃﻫﻞ ﺍﻟﺸﺎﻡ ﻭﻣﺼﺮ ﻭﺍﳉﺰﻳﺮﺓ ﻣﺮ‪‬ﺗﲔ‪،‬‬
‫ﻃﺒﻘﺔ(‪ ،‬ﺃﺩﺭﻛﺘ‪‬ﻬﻢ ﻭﻫﻢ ﻣﺘﻮﺍﻓﺮﻭﺍﻥ ﻣﻨﺬ ﺃﻛﺜﺮ ﻣﻦ ﺳ ‪‬‬
‫ﺖ ﺍﻟﻜﻮﻓ ﹶﺔ ﻭﺑﻐﺪﺍﺩ‬
‫ﻭﺍﻟﺒﺼﺮﺓ ﺃﺭﺑﻊ ﻣﺮ‪‬ﺍﺕ ﰲ ﺳﻨﲔ ﺫﻭﻱ ﻋﺪﺩ‪ ،‬ﺑﺎﳊﺠﺎﺯ ﺳﺘﺔ ﺃﻋﻮﺍﻡ‪ ،‬ﻭﻻ ﺃﹸﺣﺼﻲ ﻛﻢ ﺩﺧﻠ ‪‬‬
‫ﻣﻊ ﳏﺪ‪‬ﺛﻲ ﺃﻫﻞ ﺧﺮﺍﺳﺎﻥ ﻣﻨﻬﻢ ‪ ،(( ...‬ﻭﲰ‪‬ﻰ ﻋﺪﺩﹰﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﱠﰒ ﻗﺎﻝ‪ )) :‬ﻭﺍﻛﺘﻔﻴﻨﺎ ﺑﺘﺴﻤﻴﺔ ﻫﺆﻻﺀ‬
‫)‪(2‬‬
‫ﺖ ﻭﺍﺣﺪﹰﺍ ﻣﻨﻬﻢ ﳜﺘﻠﻒ ﰲ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ (( ‪.‬‬
‫ﻛﻲ ﻳﻜﻮﻥ ﳐﺘﺼﺮﺍﹰ‪ ،‬ﻭﺃﻥ ﻻ ﻳﻄﻮﻝ ﺫﻟﻚ‪ ،‬ﻓﻤﺎ ﺭﺃﻳ ‪‬‬
‫ﺴ ‪‬ﻌ ‪‬ﺪ ﻣﺆﻣ ‪‬ﻦ‬
‫ﻗﻠﺖ‪ :‬ﺗﺄﻣ‪‬ﻞ ﻫﺬﺍ‪ ،‬ﻭﺃﺩﺭ ‪‬ﻙ ﻧﻔﺴ‪‬ﻚ ﻋﻠﻰ ﻣﺬﻫﺒﻬﻢ ﻗﺒﻞ ﺃﻥ ﻳ‪‬ﺤﺎﻝ ﺑﻴﻨﻚ ﻭﺑﲔ ﺍﳊﻖ‪ ،‬ﻭﻫﻞ ‪‬ﻳ ‪‬‬
‫ﲟﻔﺎﺭﻗﺘﻬﻢ؟!‬
‫ـ ﺃﺑﻮ ﺣﺎﰎ ﻭﺃﺑﻮ ﺯﺭﻋﺔ ﺍﻟﺮﺍﺯﻳﺎﻥ‪ ،‬ﻓﻘﺪ ﻗ ‪‬ﺮﺭ‪‬ﺍ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﻗﺎﻻ‪:‬‬
‫)) ﺃﺩﺭﻛﻨﺎ ﺍﻟﻌﻠﻤﺎ َﺀ ﰲ ﲨﻴﻊ ﺍﻷﻣﺼﺎﺭ‪ :‬ﺣﺠﺎﺯﹰﺍ ﻭﻋﺮﺍﻗﹰﺎ ﻭﺷﺎﻣﹰﺎ ﻭ‪‬ﻳﻤ‪‬ﻨﹰﺎ ‪(( ...‬‬

‫)‪(3‬‬

‫‪.‬‬

‫ﻒ ﻭﺍﻟﻘﻌﻮ ‪‬ﺩ ﰲ ﺍﻟﻔﺘﻨﺔِ‪،‬‬
‫ـ ﺍﺑﻦ ﺑﻄﱠﺔ ﺍﻟﻌ‪‬ﻜﱪﻱ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ـ ﺭﲪﻪ ﺍﷲ ـ‪ )) :‬ﱠﰒ ﻣِﻦ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻜ ‪‬‬
‫)‪(4‬‬
‫ﻭﻻ ﲣﺮﺝ ﺑﺎﻟﺴﻴﻒ ﻋﻠﻰ ﺍﻷﺋﻤ‪‬ﺔ ﻭﺇﻥ ﻇﻠﻤﻮﺍ (( ‪.‬‬
‫ﺴ‪‬ﻨ ِﺔ ﻭﻭﺻﻔﹶﻬﺎ‪ ،‬ﻭﻣﺎ ﻫﻲ ﰲ ﻧﻔﺴِﻬﺎ‪ ،‬ﻭﻣﺎ ﺍﻟﺬﻱ ﺇﺫﺍ‬
‫ﺡ ﺍﻟ ‪‬‬
‫ﻗﺎﻟﻪ ﺑﻌﺪ ﻗﻮﻟﻪ‪ )) :‬ﻭﻧ‪‬ﺤﻦ ﺍﻵﻥ ﺫﺍﻛﺮﻭﻥ ‪‬ﺷ ‪‬ﺮ ‪‬‬
‫ﷲ ﺑﻪ ‪‬ﺳﻤ‪‬ﻲ ‪‬ﺎ ﻭﺍﺳﺘﺤﻖ‪ ‬ﺍﻟﺪﺧﻮ ﹶﻝ ﰲ ﺟ‪‬ﻤﻠﺔ ﺃﻫﻠِﻬﺎ‪ ،‬ﻭﻣﺎ ﺇﻥ ﺧﺎﻟﻔﻪ ﺃﻭ ﺷﻴﺌﹰﺎ ﻣﻨﻪ‬
‫ﺗ‪‬ﻤﺴ‪‬ﻚ ﺑﻪ ﺍﻟﻌﺒ ‪‬ﺪ ﻭﺩﺍﻥ ﺍ َ‬
‫)‪(6‬‬
‫)‪(5‬‬
‫ﺩﺧﻞ ﰲ ﺟ‪‬ﻤﻠﺔِ ﻣﺎ ﻋِﺒﻨﺎﻩ ﻭﺫﻛﺮﻧﺎﻩ‪ ،‬ﻭﺣﺬﱠﺭ ﻣﻨﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﺍﻟﺰ‪‬ﻳﻎ ‪ِ ،‬ﻣﻤ‪‬ﺎ ﺃ ‪‬ﺟ ‪‬ﻤ ‪‬ﻊ ﻋﻠﻰ ﺷﺮﺣﻨﺎ‬
‫)‪(7‬‬
‫ﷲ ﻧﺒﻴ‪‬ﻪ  ﺇﱃ ﻭﻗﺘﻨﺎ ﻫﺬﺍ (( ‪.‬‬
‫ﺚﺍ ُ‬
‫ﻟﻪ ﺃﻫ ﹸﻞ ﺍﻹﺳﻼﻡ ﻭﺳﺎﺋ ‪‬ﺮ ﺍﻷ ‪‬ﻣﺔِ‪ ،‬ﻣ ﹾﺬ ﺑﻌ ﹶ‬
‫ﺐ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻗﺎﻝ ﺭﲪﻪ ﺍﷲ‪ )) :‬ﻭﺗﺮ ‪‬ﻙ ﺍﳋﺮﻭﺝ ﻋﻨﺪ ﺗ ‪‬ﻌﺪ‪‬ﻳﻬﻢ ﻭ ‪‬ﺟ ‪‬ﻮﺭِﻫﻢ‪ ،‬ﻭﺍﻟﺘﻮﺑﺔ ﺇﱃ‬
‫ـ ﺍﳌﹸﺰﱐ ﺻﺎﺣ ‪‬‬
‫)‪ (1‬ﺍﻧﻈﺮ‪ :‬ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ )‪ ،(529/4‬ﻭﺍﳌﻨﺘﻘﻰ ﻣﻦ ﻣﻨﻬﺎﺝ ﺍﻻﻋﺘﺪﺍﻝ ﰲ ﻧﻘﺾ ﻛﻼﻡ ﺃﻫﻞ ﺍﻟﺮﻓﺾ ﻭﺍﻻﻋﺘﺰﺍﻝ ﻟﺘﻠﻤﻴﺬﻩ ﺍﻟﺬﻫﱯ‬
‫)ﺹ‪.(297:‬‬
‫)‪ (2‬ﺭﻭﺍﻩ ﺍﻟﻼﻟﻜﺎﺋﻲ ﰲ ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻻﻋﺘﻘﺎﺩ )‪.(320‬‬
‫)‪ (3‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ )‪ 321‬ـ ‪.(323‬‬
‫)‪ (4‬ﺍﻟﺸﺮﺡ ﻭﺍﻹﺑﺎﻧﺔ )ﺹ‪ 276:‬ـ ‪.(277‬‬
‫)‪ (5‬ﺗﺄﻣ‪‬ﻞ ﰲ ﻫﺬﺍ؛ ِﻟ‪‬ﺘﻌ‪‬ﻠﻢ ﻣ‪‬ﻦ ﻳﺴﺘﺤ ‪‬ﻖ ﻟﻘﺐ )ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ(‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺃﲪﺪ ﻭﺍﺑﻦ ﺍﳌﺪﻳﲏ ﻭﻏﲑ‪‬ﳘﺎ‪ ،‬ﻭﻫﻮ ﻳﺪﻟﱡﻚ ﻋﻠﻰ ﺃ ﱠﻥ‬
‫)ﺗﺼﻨﻴﻒ ﺍﻟﺮ‪‬ﺟﺎﻝ( ‪‬ﲝﺴ‪‬ﺒﻬﻢ ﺳ‪‬ﻨ ﹲﺔ ﻣﺘ‪‬ﺒﻌ ﹲﺔ‪.‬‬
‫)‪ (6‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺘﻨﺼﻴﺺ ﻋﻠﻰ ﺍﻹﲨﺎﻉ‪.‬‬
‫)‪ (7‬ﺍﻟﺸﺮﺡ ﻭﺍﻹﺑﺎﻧﺔ )ﺹ‪.(175:‬‬

‫–‪124@åß@18@òzÐ‬‬

‫ﻒ ‪‬ﻢ ﻋﻠﻰ ﺭﻋ‪‬ﻴﺘِﻬﻢ ((‬
‫ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟ ﱠﻞ ﻛﻴﻤﺎ ﻳ‪‬ﻌﻄ ‪‬‬

‫)‪(1‬‬

‫‪.‬‬

‫ﺕ ﻭﺃﻓﻌﺎ ﹲﻝ ﺍﺟﺘﻤ ‪‬ﻊ ﻋﻠﻴﻬﺎ ﺍﳌﺎﺿﻮﻥ ﺍﻷﻭ‪‬ﻟﻮﻥ‬
‫ﻉ ﺍﻷﺋﻤ‪‬ﺔ ﻋﻠﻰ ﻫﺬﺍ ﻓﻘﺎﻝ‪ )) :‬ﻫﺬﻩ ﻣﻘﺎﻻ ‪‬‬
‫ﰒ ﺫﻛﺮ ﺇﲨﺎ ‪‬‬
‫ﺴﺪ‪‬ﺩﻭﺍ‬
‫ﻒ ﻓﻴﻤﺎ ﹸﻛﻔﹸﻮﺍ‪ ،‬ﻓ ‪‬‬
‫ﻣﻦ ﺃﺋﻤ‪ِ ‬ﺔ ﺍﳍﹸﺪﻯ‪ ،‬ﻭﺑﺘﻮﻓﻴﻖ ﺍﷲ ﺍﻋﺘﺼ ‪‬ﻢ ‪‬ﺎ ﺍﻟﺘ‪‬ﺎﺑﻌﻮﻥ ﻗﺪﻭ ﹰﺓ ﻭ ِﺭﺿ‪‬ﻰ‪ ،‬ﻭﺟﺎﻧﺒﻮﺍ ﺍﻟ‪‬ﺘ ﹶﻜﱡﻠ ‪‬‬
‫ﺑﻌﻮﻥ ﺍﷲ ﻭ ‪‬ﻭﻓﱢﻘﻮﺍ‪ ،‬ﻭﱂ ﻳﺮﻏﺒﻮﺍ ﻋﻦ ﺍﻻﺗ‪‬ﺒﺎﻉ ﻓﻴ‪‬ﻘﺼ‪‬ﺮﻭﺍ‪ ،‬ﻭﱂ ﻳ‪‬ﺠﺎﻭﺯﻭﻩ ‪‬ﺗ ‪‬ﺰﻳ‪‬ﺪﹰﺍ ﻓﻴ‪‬ﻌﺘ‪‬ﺪﻭﺍ‪ ،‬ﻓﻨﺤﻦ ﺑﺎﷲ ﻭﺍﺛﻘﻮﻥ‪،‬‬
‫)‪(2‬‬
‫ﻭﻋﻠﻴﻪ ﻣﺘ ‪‬ﻮﻛﱢﻠﻮﻥ‪ ،‬ﻭﺇﻟﻴﻪ ﰲ ﺍﺗ‪‬ﺒﺎﻉ ﺁﺛﺎﺭﻫِﻢ ﺭﺍﻏﺒﻮﻥ (( ‪.‬‬
‫ـ ﺍﻟﻨﻮﻭﻱ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺭﲪﻪ ﺍﷲ‪ )) :‬ﻭﺃﻣ‪‬ﺎ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻬﻢ ﻭﻗﺘﺎﻟﹸﻬﻢ‪ :‬ﻓﺤﺮﺍ ‪‬ﻡ ﺑﺈﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺇﻥ‬
‫ﺚ ﲟﻌﲎ ﻣﺎ ﺫﻛﺮﺗ‪‬ﻪ‪ ،‬ﻭﺃﲨﻊ ﺃﻫ ﹸﻞ ﺍﻟﺴﻨ‪‬ﺔ ﺃﻧ‪‬ﻪ ﻻ ﻳﻨﻌﺰ ﹸﻝ‬
‫ﻛﺎﻧﻮﺍ ﻓﺴﻘ ﹰﺔ ﻇﺎﳌﲔ؛ ﻭﻗﺪ ﺗﻈﺎﻫﺮﺕ ﺍﻷﺣﺎﺩﻳ ﹸ‬
‫)‪(3‬‬
‫ﺍﻟﺴﻠﻄﺎﻥ ﺑﺎﻟﻔﺴﻖ (( ‪.‬‬
‫ﺝ ﻋﻠﻴﻬﻢ ﻭﺗﻨﺎﺯﻋﻬﻢ )ﻫﻜﺬﺍ( ﻓﻤ‪‬ﺤ ‪‬ﺮ ‪‬ﻡ ﺑﺈﲨﺎﻉ‬
‫ـ ﺍﻟﻄﻴﺒِﻲ )‪743‬ﻫـ( ﻗﺎﻝ‪ )) :‬ﻭﺃﻣ‪‬ﺎ ﺍﳋﺮﻭ ‪‬‬
‫ﺴﻨ‪‬ﺔ ﻋﻠﻰ ﺃ ﱠﻥ ﺍﻟﺴﻠﻄﺎ ﹶﻥ ﻻ ﻳﻨ ‪‬ﻌ ِﺰ ﹸﻝ ﺑﺎﻟﻔﺴﻖِ؛ ﻟﺘﻬﻴﺞ‬
‫ﺴ ﹶﻘ ﹰﺔ ﻇﺎﻟِﻤﲔ‪ ،‬ﻭﺃﲨﻊ ﺃﻫﻞﹸ ﺍﻟ ‪‬‬
‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻓ ‪‬‬
‫)‪(4‬‬
‫ﺍﻟﻔﱳ ﰲ ﻋﺰﻟِﻪ‪ ،‬ﻭﺇﺭﺍﻗﺔ ﺍﻟﺪ‪‬ﻣﺎﺀ‪ ،‬ﻭﺗﻔﺮ‪‬ﻕ ﺫﺍﺕ ﺍﻟ‪‬ﺒﻴ‪‬ﻦ‪ ،‬ﻓﺘﻜﻮﻥ ﺍﳌﻔﺴﺪ ﹸﺓ ﰲ ﻋﺰﻟِﻪ ﺃﻛﺜﺮ ﻣﻨﻬﺎ ﰲ ﺑﻘﺎﺋﻪ (( ‪.‬‬
‫)‪(5‬‬
‫ـ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻣ‪‬ﺠﺎﻫﺪ ﺍﻟﺒﺼﺮﻱ ﺍﻟﻄﺎﺋﻲ‪ ،‬ﻭﻫﻮ ﺷﻴﺦ ﺍﻟﺒﺎﻗﻼﱐ‪ ،‬ﻧﻘﻠﻪ ﻋﻨﻪ ﺍﺑ ‪‬ﻦ ﺣﺰﻡ ‪.‬‬
‫ـ ﺍﺑﻦ ﺍﳌﻨﺬﺭ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ـ ﺭﲪﻪ ﺍﷲ ـ‪ )) :‬ﻛ ﱡﻞ ﻣ‪‬ﻦ ﻳ‪‬ﺤﻔﻆ ﻋﻨﻪ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳊﺪﻳﺚ ﻛﺎﳌﹸﺠﻤِﻌﲔ‬
‫)‪(6‬‬
‫ﻋﻠﻰ ﺍﺳﺘﺜﻨﺎ ِﺀ ﺍﻟﺴﻠﻄﺎﻥ ﻟﻶﺛﺎﺭ ﺍﻟﻮﺍﺭﺩﺓ ﺑﺎﻷﻣﺮ ﺑﺎﻟﺼﱪ ﻋﻠﻰ ‪‬ﺟ ‪‬ﻮﺭِﻩ ﻭﺗﺮﻙ ﺍﻟﻘﻴﺎﻡ ﻋﻠﻴﻪ (( ‪ ،‬ﻳﺮﻳ ‪‬ﺪ ﺗﺮ ‪‬ﻙ‬
‫ﺍﻹﻧﻜﺎ ِﺭ ﻋﻠﻴﻪ ﺑﺎﻟﻴﺪ‪.‬‬
‫ﺕ ﻣِﻦ ﻋﻴﻮﻥ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﺎ ﻓﻴﻪ‬
‫ﻭﻋﻠﻰ ﻛ ﱢﻞ ﺣﺎﻝٍ‪ ،‬ﻓﺈ ﱠﻥ ﺍﳌﻘﺎﻡ ﻻ ﺗﺘ‪‬ﺴﻊ ﻟﻪ ﻫﺬﻩ ﺍﳌﻘﺪ‪‬ﻣﺔ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﺫﻛﺮ ‪‬‬
‫ﻍ ِﻟﻤ‪‬ﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳ‪‬ﻌﺮِﻑ ﺍﳊ ‪‬ﻖ ﻭﻳﻠﺘﺰ ‪‬ﻡ ﺑﻪ‪.‬‬
‫ﺑﻼ ﹲ‬
‫ﻚ ﻣﻦ ﺇﺭﺟﺎﻑ ‪‬ﻋﺸ‪‬ﺎﻕ ﺍﻟﺜﻮﺭﺍﺕ‪ ،‬ﻣﻬﻤﺎ‬
‫ﻓﺎﹾﻟﺰ‪‬ﻡ ﻏﺮ ‪‬ﺯ ﻫﺆﻻﺀ؛ ﹶﻓ ‪‬ﻬ ‪‬ﻢ ﺍﻟﻘﻮ ‪‬ﻡ ﻻ ﻳﺸﻘﻰ ‪‬ﻢ ﺟﻠﻴﺴ‪‬ﻬﻢ‪ ،‬ﻭ ‪‬ﺩ ‪‬ﻋ ‪‬‬
‫ﺍﻧﺘﺴﺒﻮﺍ ﺯﻭﺭﹰﺍ ﺇﱃ )ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ!(‪ ،‬ﻭﻣﻬﻤﺎ ﺗﻈﺎﻫﺮﻭﺍ ﺑﺎﻟﻐﲑﺓ ﻋﻠﻰ ﲢﻜﻴﻢ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﻬﺬﺍ ﺣ‪‬ﻜﻢ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﻟﻮ ﻛﺎﻧﻮﺍ ‪‬ﻭﻗﱠﺎﻓﲔ ﻋﻨﺪ ﺣﺪﻭﺩِﻫﺎ!‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪:‬‬
‫)‪ (1‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ )ﺹ‪.(85:‬‬
‫)‪ (2‬ﺷﺮﺡ ﺍﻟﺴﻨﺔ )ﺹ‪.(88:‬‬
‫)‪ (3‬ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(229/12‬‬
‫)‪ (4‬ﺍﻟﻜﺎﺷﻒ ﻋﻦ ﺣﻘﺎﺋﻖ ﺍﻟﺴﻨﻦ )‪ 181/7‬ـ ‪ 182‬ـ ﻁ‪ .‬ﺑﺎﻛﺴﺘﺎﻥ(‪.‬‬
‫)‪ (5‬ﻣﺮﺍﺗﺐ ﺍﻹﲨﺎﻉ )ﺹ‪.(178:‬‬
‫ﻼ ﻋﻦ ﺳﺒﻞ ﺍﻟﺴﻼﻡ ﻟﻸﻣﲑ ﺍﻟﺼﻨﻌﺎﱐ )‪.(262/3‬‬
‫)‪ (6‬ﻧﻘ ﹰ‬

‫–‪124@åß@19@òzÐ‬‬

‫ﻭﻟﻴ‪‬ﻌﻠﹶﻢ ﺃ ﱠﻥ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ ﺍﳉﺰﺍﺋﺮﻳ ِﺔ ﻻ ﻳ‪‬ﺆﻳ‪‬ﺪﻫﻢ ﺍﻟﻌﻠﻤﺎ ُﺀ ﺍﻟﺮﺑ‪‬ﺎﻧﻴ‪‬ﻮﻥ‪ ،‬ﻛﺎﻟﺬﻳﻦ ﺗﻘﺮﺃ‬
‫)‪(1‬‬
‫ﻓﺘﻮﺍﻫﻢ ﺍﳌﻮﺣ‪‬ﺪﺓ ﻫﻨﺎ ‪.‬‬
‫ﻍ ﰲ ﺍﻟﺘﻜﻔ ِﲑ ﻭﺍﻟﺪ‪‬ﻣﺎﺀِ‪ ،‬ﺑﻼ‬
‫ﺏ ﺍﺳﺘﺨﻔﱠﺘﻬﻢ ﺍﳊﻤﺎﺳﺔﹸ‪ ،‬ﻭﻗﺎﺩﻫﻢ ﺳﻔﻬﺎ ُﺀ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﻮﻟﻮ ِ‬
‫ﻭﺇﻧ‪‬ﻤﺎ ﻫﻢ ﺷﺒﺎ ‪‬‬
‫ﻉ ﻳﺮﺩﻋ‪‬ﻬﻢ‪ ،‬ﻭﻻ ﻋﻠ ٍﻢ ﻳﺮﺩ‪‬ﻫﻢ‪.‬‬
‫ﻭﺭ ٍ‬
‫ﱠﰒ ﹶﻟﻤ‪‬ﺎ ﻭﺻﻞ ‪‬ﻢ ﺍﻷﻣ ‪‬ﺮ ﺇﱃ ﺣ ‪‬ﺪ ﺁﻳﺴﻬﻢ ﻓﻴﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﺍﻟﻌﺎﻓﻴﺔ‪ ،‬ﺃﺧﺬﻭﺍ ﻳﺒﺤﺜﻮﻥ ﻋﻦ ﺃﺳـﻤﺎﺀ‬
‫ﻟـﻤﺸﺎﻳﺦ ـ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻣﻐﻤﻮﺭﻳﻦ ـ ﻳﺆﻳ‪‬ﺪﻭﻥ ‪‬ﺎ ﺑﺪﻋﺘ‪‬ﻬﻢ‪ ،‬ﻭﳜﺪﻋﻮﻥ ‪‬ﺎ ﺷﺒﺒﺘﻬﻢ‪.‬‬
‫ﺖ ﻣﻦ ﻓﺘﺎﻭﻯ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺣﺘ‪‬ﻰ ﻳﺘﺠﺮ‪‬ﺃ ﻋﻠﻰ ﺍﻟﻔﺘﻴﺎ ـ ﻭﻟﻮ ﰲ ﺍﻟﺪ‪‬ﻣﺎﺀ ـ‬
‫ﻭﻋ‪‬ﺮﺑﻮﻥ ﺍﻟﻔﺘﻨ ِﺔ ﻳﺘﻤﱠﺜ ﹸﻞ ﰲ ﺍﻟﺘﻔﱢﻠ ِ‬
‫ﺍﻟﺮ‪‬ﻭﻳﺒِﻀ ﹸﺔ ﻭﺷﺮﺍﺭ‪ ‬ﺍﳋﻠ ِﻖ ﺍﻷﺷﻘﻴﺎﺀ‪ ،‬ﺍﻟﺬﻳﻦ ﳚﺘﻬﺪﻭﻥ ﰲ ﺍﳊﻴﻠﻮﻟ ِﺔ ﺑﲔ ﺍﻟﻌﺎﻣﺔ ﻭﻋﻠﻤﺎﺋﻬﻢ‪ ،‬ﲟﺜﻞ ﻗﻮﳍﻢ ﰲ‬
‫ﻫﺆﻻﺀ‪) :‬ﻋﻠﻤﺎﺀ ﺍﻟﺴ‪‬ﻠﻄﺔ(!‬
‫ﺃﻭ ﰲ ﺁﺧﺮﻳﻦ‪) :‬ﻻ ﻳﻌﺮﻓﻮﻥ ﻭﺍﻗﻌﻨﺎ(!‬
‫ﻭﻳﻜﺬﺑﻮﻥ ﻋﻠﻰ ﺁﺧﺮﻳﻦ ﺃﻳﻀﹰﺎ ﺑﻘﻮﳍﻢ‪) :‬ﻫﻢ ﻣﻌﻨﺎ‪ ،‬ﺇ ﱠﻻ ﺃﻧ‪‬ﻬﻢ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳ‪‬ﺼﺮ‪‬ﺣﻮﺍ(! ﰲ ﺳﻠﺴﻠﺔ‬
‫ﻣﻦ ﺍﻟﺘﺨﺮ‪‬ﺻﺎﺕ ﺍﻟﱵ ﻻ ‪‬ﺎﻳﺔ ﻟﹶﻬﺎ‪.‬‬
‫ﻂ ﺑﻌﻀ‪‬ﻬﻢ ﰲ ﺍﻷﻣﺮ‪ ،‬ﻓﻴﻘﻮﻝ‪) :‬ﺑﻞ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻛﻔﱠﺎﺭ؛ ﻷﻧ‪‬ﻬﻢ ﻣﻮﺍﻟﻮﻥ ﻟﻠﻄﺎﻏﻮﺕ(!!‬
‫ﺣﱴ ﻳﺸ‪‬ﺘ ﱠ‬
‫ﻚ‬
‫ﺸ ‪‬‬
‫ﺡ ﰲ ﻭﺟ ِﻪ ﺣﻜﻮﻣﺘﻪ ﺃﻥ ﻳﻜﻮﻥ ﻧﺎﺻﺤﹰﺎ ﻟﻨﻔﺴﻪ‪ ،‬ﳐﺘﺎﺭﹰﺍ ﳍﺎ ﻣﺎ ﻻ ‪‬ﻳ ‪‬‬
‫ﻉ ﻛ ﱠﻞ ﻣ‪‬ﻦ ﲪ ﹶﻞ ﺍﻟﺴﻼ ‪‬‬
‫ﻭﺃﻧﺎ ﺩﺍ ٍ‬
‫ﺃﻧ‪‬ﻪ ﳏ ﱡﻞ ﺭﺿﺎ ﺭﺑ‪‬ﻪ‪ ،‬ﻭﺃﻥ ﻳﺘﺄﻣ‪‬ﻞ ﺣﺎﻟﹶﻪ ﻫﺬﻩ‪ ،‬ﻣﻊ ﻓﺘﺎﻭﻯ ﺃﻫ ِﻞ ﺍﻟﻌﻠﻢِ‪ ،‬ﻟﻴﺤﺸ ‪‬ﺮ ﻧﻔﺴ‪‬ﻪ ﰲ ﺯ‪‬ﻣﺮﺓ ﺃﻫ ِﻞ ﺍﻟﻌﻠ ِﻢ ﺑﻌﺪ‬
‫ﺏ ﺇﱃ ﺍﷲ‪ ،‬ﺃﻭ ﳛﺸﺮ‪‬ﻫﺎ ﰲ ﺯ‪‬ﻣﺮ ِﺓ ﺳﻔﻠ ِﺔ ﻗﻮﻣِﻪ‪ ،‬ﺍﻟﺬﻳﻦ ﻏﺮ‪‬ﻫﻢ ﺍﻟﺸﻴﻄﺎ ﹸﻥ ﺣﱴ ﻓﺮِﺣﻮﺍ ﲟﺎ ﻋﻨﺪﻫﻢ ﻣﻦ‬
‫ﺃﻥ ﻳﺘﻮ ‪‬‬
‫ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺃﹸﻋﺠِﺒﻮﺍ ﺑﺂﺭﺍﺋﻬﻢ‪ ،‬ﻭﺃﺳﺎﺅﻭﺍ ﺍﻟﻈ ‪‬ﻦ ﺑﻌ‪‬ﻠﻤﺎﺋﻬﻢ!‬
‫ﺱ ﺻﺎِﻟﺤِﲔ ﻣﺘﻤﺎﺳﻜﲔ ﻣﺎ ﺃﺗﺎﻫﻢ ﺍﻟﻌﻠ ‪‬ﻢ‬
‫ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ )) :‬ﻻ ﻳﺰﺍﻝ ﺍﻟﻨﺎ ‪‬‬
‫)‪(2‬‬
‫ﺏ ﳏﻤ‪ٍ ‬ﺪ ﻭﻣِﻦ ﺃﻛﺎﺑﺮﻫﻢ‪ ،‬ﻓﺈﺫﺍ ﺃﺗﺎﻫﻢ ﻣﻦ ﺃﺻﺎﻏﺮﻫﻢ ﻫﻠﹶﻜﻮﺍ (( ‪.‬‬
‫ﻣﻦ ﺃﺻﺤﺎ ِ‬
‫ﻂ ﻣﻦ ﺍﻟﻨﺎﺱ ﺇ ﱠﻻ ﻭﺭﺃﺳ‪‬ﻬﺎ‬
‫ﺕ ﺑﺪﻋ ﹰﺔ ﺍﺟﺘﻤﻊ ﻋﻠﻴﻬﺎ ﺭﻫ ﹲ‬
‫ﺖ ﺗﺎﺭﻳ ‪‬ﺦ ﺃﻫ ِﻞ ﺍﻟﺒِﺪﻉِ‪ ،‬ﻓﻤﺎ ﻭ‪‬ﺟﺪ ‪‬‬
‫ﻭﻗﺪ ﺗﺘﺒ‪‬ﻌ ‪‬‬
‫ﺟﺎﻫ ﹲﻞ ﻣﺘﻀﺎِﻳ ‪‬ﻖ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀِ‪ ،‬ﺑ ‪‬ﺪ ‪‬ﻭ ﺿﻼﻟﺘِﻪ‪ :‬ﺍﳓﻴﺎﺯﻩ ﲜﻤﺎﻋﺘﻪ ﺩﻭ‪‬ﻢ‪.‬‬
‫ﺕ ﻋﻠﻴﻬﻢ ﰲ ﻛﺘﺎﰊ ))‬
‫)‪ (1‬ﻭﺃﻣ‪‬ﺎ ﺍﻟﺬﻳﻦ ‪‬ﺷﺬﱡﻭﺍ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﻦ ﻋﻠﻤﺎ ِﺀ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻣﻦ ﺷﺒﺎﺏ ﺍﳌﻤﻠﻜﺔ‪ ،‬ﻓﻘﺪ ﺭﺩﺩ ‪‬‬
‫ﺖ ﻋﻘﻮﻗﹶﻬﻢ ﻟﻌﻠﻤﺎﺋِﻬﻢ ﺍﻟﺬﻳﻦ ﻳﺘﻈﺎﻫﺮﻭﻥ ﺑﺘﺒﺠﻴﻠﻬﻢ؛ ﺫﺭ‪‬ﺍ ﻟﻠﺮﻣﺎﺩ ﰲ ﺍﻟﻌﻴﻮﻥ‪ ،‬ﻭﻟﻮ ﱂ ﻳﻜﻦ‬
‫ﻣﺪﺍﺭﻙ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﺴﻴﺎﺳﺔ ((‪ ،‬ﻭﺑﻴ‪‬ﻨ ‪‬‬
‫ﺇ ﱠﻻ ﺟﺮﺃ‪‬ﻢ ﻋﻠﻰ ﺍﻟﻔﺘﻮﻯ ﻭﺗﻘﺪ‪‬ﻣﻬﻢ ﺑﲔ ﻳﺪﻱ ﻛﺒﺎﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻟﻜﻔﻰ ﺑﻪ ﺇﲦﺎﹰ‪ ،‬ﻭﺇﱃ ﺍﷲ ﺍﳌﺸﺘﻜﻰ!‬
‫)‪ (2‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ )‪ ،(8589/9‬ﻭﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﰲ ﺟﺎﻣﻊ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ﻭﻓﻀﻠﻪ )‪ ،(1059‬ﻭﻏﲑﳘﺎ‪ ،‬ﻭﻫﻮ ﺻﺤﻴﺢ‪.‬‬

‫–‪124@åß@20@òzÐ‬‬

‫ﺖ ﻋﻦ ﻣﺒﻠ ِﻎ ﻋﻠ ِﻢ ﺍﳌﺼﺮﻳ‪‬ﲔ ﺍﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﻋﻠﻰ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﱠﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪.‬‬
‫ﻓﺎﻗﺮﺃ ﺇﻥ ﺷﺌ ‪‬‬
‫ﻭﺍﻗﺮﺃ ﻋﻦ ﻋﻠ ِﻢ ﺍﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﻋﻠﻰ ﻋﻠ ‪‬ﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻭﺍﻋﺘﺰﻟﻮﺍ ﻋﻠﻤﺎ َﺀ ﺯﻣﺎﻧِﻬﻢ‪ :‬ﺍﻟﺼﺤﺎﺑ ﹶﺔ ﺭﺿﻲ‬
‫ﺍﷲ ﻋﻨﻬﻢ‪ ،‬ﺣﱴ ﻗﺎﻟﻮﺍ ﻻﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺣﲔ ﺫﻫﺐ ﻳﻨﺼﺢ ﳍﻢ‪ :‬ﻣﺎ ﺟﺎﺀ ﺑﻚ؟ ﻗﺎﻝ‪)) :‬‬
‫ﺟﺌﺘ‪‬ﻜﻢ ﻣﻦ ﻋﻨﺪ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻜﻢ ﻣﻨﻬﻢ ﺃﺣ ‪‬ﺪ‪ ،‬ﻭﻣِﻦ ﻋﻨﺪ ﺍﺑﻦ ﻋ ‪‬ﻢ ﺭﺳﻮﻝ ﺍﷲ ‬
‫)‪(1‬‬
‫ﻭﻋﻠﻴﻬﻢ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻫﻢ ﺃﻋﻠﻢ ﺑﺘﺄﻭﻳﻠﻪ (( ‪.‬‬
‫ﻭﺍﳉﻬﻤ‪‬ﻴ ﹸﺔ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺟﻬﻢ ﺑﻦ ﺻﻔﻮﺍﻥ‪ ،‬ﻓﻔﻲ ﺍﻟﺘﻮﺣﻴﺪ ﻻﺑﻦ ﺧﺰﳝﺔ ﻭﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‬
‫)‪(2‬‬
‫ﻟﻠﺒﻴﻬﻘﻲ ﺃ ﱠﻥ ﺟﻬﻤﹰﺎ ﱂ ﻳﻜﻦ ﻟﻪ ﻋﻠ ‪‬ﻢ ﻭﻻ ﳎﺎﻟﺴﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻫﻮ ﺭﺟ ﹲﻞ ﺃﻭﰐ ﻓﺼﺎﺣﺔ ﺩﻭﻥ ﻓﻘ ٍﻪ ‪.‬‬
‫ﱠﰒ ﺍﳌﻌﺘﺰﻟﺔ ﺍﻟﺬﻳﻦ ﻛﺎﻥ ‪‬ﺑ ‪‬ﺪ ‪‬ﻭ ﺃﻣﺮﻫﻢ ﺍﻋﺘﺰﺍﻝ ﺭﺃﺳﻬﻢ ﻭﻫﻮ ﻭﺍﺻﻞ ﺑﻦ ﻋﻄﺎﺀ ﺣﻠﻘ ﹶﺔ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ‪،‬‬
‫ﻭﻫﻜﺬﺍ ‪...‬‬
‫ﻼ ﻳﻘﻮ ‪‬ﺩ ﺟﺎﻫﻼﹰ‪،‬‬
‫ﺠ ‪‬ﺪ ﺇ ﱠﻻ ﺟﺎﻫ ﹰ‬
‫ﱠﰒ ﺃﻳ‪‬ﻬﺎ ﺍﻟﻘﺎﺭﺉ‪ ،‬ﺍﺭﺟﻊ ﺍﻟﺒﺼ ‪‬ﺮ ﺇﱃ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﰲ ﺍﳉﺒﺎﻝ ﺍﻟﻴﻮﻡ‪ ،‬ﻓﻠﻦ ‪‬ﺗ ِ‬
‫ﻕ!‬
‫ﻑ ﲟﺠﺎﻟﺴﺘﻪ ﻟﺒﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺑ‪‬ﺮﻫ ﹰﺔ ﻣﻦ ﺣﻴﺎﺗﻪ‪ ،‬ﻓﻬﻮ ﳍﻢ ﺍﻵﻥ ﻋﺎ ‪‬‬
‫ﻭﻟﻮ ﻛﺎﻥ ﻓﻴﻬﻢ ﻣ‪‬ﻦ ﻋ‪‬ﺮ ‪‬‬
‫ﻭﺫﺍﻙ ﺍﻟﺬﻱ ﺍﺑﺘ‪‬ﻠﻲ ﺑﻔﻜﺮﻫﻢ ﻓﻠﻴﺴﺄﻝ ﻧـﻔـﺴ‪‬ﻪ ـ ﻭﻳﺎ ﻟﻴﺘﻪ ﺳﺄﻟـﻬﺎ ﻗﺒﻞ ﺍﻵﻥ ـ‪ :‬ﻣ‪‬ﻦ ﻫﻢ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺍﻟﻜﺒﺎﺭ ﺍﻟﺬﻳﻦ ﻳ‪‬ﺆﻳ‪‬ﺪﻭ‪‬ﻢ؟ ﻭﻟﻮ ﻛﺎﻥ ﺻﺪﻗﹰﺎ ﻣﺎ ﻳ‪‬ﻘﺎﻝ‪ :‬ﺑﺄ ﱠﻥ ﻓﻼﻧﹰﺎ ﺃﻓﺘﺎﻫﻢ ﺑﺬﻟﻚ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﻻ ﻳﻮﺟﺪ ﰲ‬
‫)‪(3‬‬
‫ﺻﻔﻮﻓﻬﻢ؟ ﻭﳌﺎﺫﺍ ﱂ ‪‬ﺗ ‪‬ﺪﻭ‪‬ﻥ ﻓﺘﺎﻭﺍﻫﻢ ﺃﻭ ﺗ‪‬ﺴﻤﻊ ﻋﻠﻰ ﺍﻷﻗﻞﱢ؟ ‪.‬‬
‫ﺃ ‪‬ﻣﺎ ﺃﻥ ﻳﺘﻌﻠﱠﻖ ﺑﻌﻀ‪‬ﻬﻢ ﺑﻔﺘﻮﻯ ﻋﺪﻧﺎﻥ ﻋﺮﻋﻮﺭ ﺃﻭ ﺃﰊ ﻗﺘﺎﺩﺓ ﺍﻟﻔﻠﺴﻄﻴﲏ ﻭﻣ‪‬ﻦ ﻋﻠﻰ ﺷﺎﻛﻠﺘﻬﻤﺎ‪ ،‬ﻓﻬﻮ‬
‫ﺩﻟﻴ ﹸﻞ ﺍﻹﻓﻼﺱِ؛ ﻷﻧ‪‬ﻬﻢ ـ ﻣﻦ ﺳﻮﺀ ﺍﻟﺘﻮﻓﻴﻖ ـ ﻟﹶﻢ ﺗﻨﺸﺮﺡ ﺻﺪﻭﺭ‪‬ﻫﻢ ﻹﲨﺎﻉ ﺃﻛﺎﺑﺮ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻗﻔﺰﻭﺍ ﺇﱃ‬
‫ﺴ‪‬ﺘ ‪‬ﺒ ِﺪﻟﹸﻮ ﹶﻥ ﺍﻟﱠﺬِﻱ ‪‬ﻫ ‪‬ﻮ‬
‫ﺴ ‪‬ﻦ ﻇﻨ‪‬ﻪ ﻓﻴﻬﻢ ﻟﻦ ﻳﺰﻳﺪ ﻋﻠﻰ ﻭﺻﻔﻬﻢ ﺑﻄﻠﺒﺔ ﺍﻟﻌﻠﻢ }ﹶﺃ‪‬ﺗ ‪‬‬
‫ﻓﺘﺎﻭﻯ ﻣﺸﺒﻮﻫِﲔ‪ ،‬ﻣ‪‬ﻦ ﺣ ‪‬‬
‫ﹶﺃ ‪‬ﺩﻧ‪‬ﻰ ﺑِﺎﻟﱠﺬِﻱ ‪‬ﻫ ‪‬ﻮ ‪‬ﺧ ‪‬ﻴ ‪‬ﺮ{؟! ]ﺍﻟﺒﻘﺮﺓ ‪.[61‬‬
‫ﺐ ﺍﳊ ‪‬ﻖ ﻋﻦ ﺍﻷﻛﺎﺑﺮ ﻟﻴ‪‬ﻘِﺒ ﹶﻞ ﻋﻠﻰ ﺍﻷﺻﺎﻏﺮ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﰲ‬
‫ﺽ ﻃﺎﻟ ‪‬‬
‫ﻭﻫﻞ ﻣﻦ ﺍﻟﻌﻘﻞ ﰲ ﺷﻲﺀ ﺃﻥ ﻳ‪‬ﻌﺮ ‪‬‬
‫)‪ (1‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ )‪ 312/10‬ـ ‪ ،(313‬ﻭﺍﳊﺎﻛﻢ )‪ ،(150/2‬ﻭﻏﲑﳘﺎ‪ ،‬ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ‪.‬‬
‫)‪ (2‬ﺍﻧﻈﺮ‪ :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ )‪.(345/13‬‬
‫ﻼ ﻣﻦ ﻃﻠﺒ ِﺔ ﺍﻟﻌﻠﻢ ﻳﺴﺘﻔﺘﻴﻪ ﰲ ﺑﻌﺾ ﻣﺴﺎﺋﻞ ﺍﻟﺼﻼﺓ ﻭﻛﻴﻔﻴﺔ ﺃﺩﺍﺀ ﺻﻼﺓ‬
‫)‪ (3‬ﺫﹶﻛﺮ ﱄ ﺃﺣ ‪‬ﺪ ﺍﻟﺜﻘﺎﺕ ﺃ ﱠﻥ ﺃﺣ ‪‬ﺪ ﻫﺆﻻﺀ ﺍﻟﺜﹸﻮﺍﺭ ﺃﺗﻰ ﺭﺟ ﹰ‬
‫ﺍﳋﻮﻑ؟ ﻭﺃﺧﱪﻩ ﺃﻧ‪‬ﻪ ﻣ‪‬ﺮ ‪‬ﺳ ﹲﻞ ﻣﻦ ِﻗﺒ‪‬ﻞ )ﺍ‪‬ﺎﻫﺪﻳﻦ!( ﺍﳌﺨﺘﻔﲔ ﰲ ﺍﳉﺒﺎﻝ! ﻓﺄﺟﺎﺑﻪ ﺑﻘﻮﻟﻪ‪:‬‬
‫ﻳﺎ ﺃﺑﻨﺎﺀ )ﻛﺬﺍ ﻭﻛﺬﺍ!(‪ ،‬ﺃﻣ‪‬ﺎ ﺍﻟﺪ‪‬ﻣﺎﺀ ﺍﻟﱵ ﺍﺳﺘﺒﺤﺘﻤﻮﻫﺎ ﻓﻘﺪ ﻭ‪‬ﺟﺪﺗ‪‬ﻢ ﳍﺎ ﺍﻟﻔﺘﻮﻯ ﺍﳉﺎﻫﺰﺓ ﻋﻨﺪﻛﻢ! ﻭﺃﻣ‪‬ﺎ ﺻﻼﺓ ﺍﳋﻮﻑ ﻭﺗﺮﻗﻴﻊ‬
‫ﺐ ﻣﻦ ﺍﻟﻌﻠﻢ!‬
‫ﺍﻟﺼﻼﺓ ﻓﺠﺌﺘﻢ ﺗﺴﺄﻟﻮﻥ ﻋﻨﻬﺎ؟! ﻓﺎﺭﺟﻌﻮﺍ ﺇﱃ ﻣ‪‬ﻦ ﺃﻓﺘﺎﻛﻢ ﰲ ﺍﻟﺪ‪‬ﻣﺎﺀ ﻓﻠ‪‬ﻴ ﹾﻔﺘِﻜﻢ ﰲ ﺍﻟﺼﻼﺓ ﺇﻥ ﻛﺎﻥ ﻋﻨﺪﻩ ﻧﺼﻴ ‪‬‬

‫–‪124@åß@21@òzÐ‬‬

‫ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺍﻟﻌﻈﻴﻢ؟ ﻭﻟﻜﻦ ﺍﻷﻣﺮ ﻭﻗﻊ ﻛﻤﺎ ﺃﺧﱪ ﺭﺳﻮ ﹸﻝ ﺍﷲ ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ‪ )) :‬ﺇﻥﱠ ﻣِﻦ ﺃﺷﺮﺍﻁ‬
‫)‪(1‬‬
‫ﺲ ﺍﻟﻌﻠ ‪‬ﻢ ﻋﻨﺪ ﺍﻷﺻﺎﻏﺮ (( ‪.‬‬
‫ﺍﻟﺴﺎﻋﺔ ﺃﻥ ﻳ‪‬ﻠﺘ‪‬ﻤ ‪‬‬
‫ﻭﻟِﻲ ﻋﻠﻰ ﻛ ﱟﻞ ﻣﻦ ﺍﳌﺬﻛﻮ ‪‬ﺭﻳ‪‬ﻦ ﺭ ‪‬ﺩ ﻣﺴﺘﻘﻞﱞ‪ ،‬ﻳﺴ‪‬ﺮ ﺍﷲ ﺗﺒﻴﻴﻀ‪‬ﻬﻤﺎ‪.‬‬
‫ﺏ ﻋﻦ ﻋﻠﻤﺎﺋِﻪ ﻫﻮ ﺃ ‪‬ﻭ ﹸﻝ ﺷﺎﺭ ٍﺓ ﻟﻠﺒﺪﻋﺔِ‪ ،‬ﻓﺈﺫﺍ ﺗِﺒ ‪‬ﻊ ﺫﻟﻚ ﺍﻟﻄﻌ ‪‬ﻦ ﻋﻠﻴﻬﻢ ﺃﻭ ﺗﻜﻔﲑ‪‬ﻫﻢ‬
‫ﺇ ﱠﻥ ﺍﺳﺘﻘﻼ ﹶﻝ ﺍﻟﺸﺒﺎ ِ‬
‫ﻼ ﺇﱃ ﻣﺎ ﺍﻧﻘﻄﻌﻮﺍ ﺩﻭﻧﻪ ﻓﻘﺪ ﲤﱠﺖ ﺧﺴﺎﺭﺗ‪‬ﻪ‪.‬‬
‫ﺃﻭ ﺗﺼﻮ‪ ‬ﺭ ﻧﻔﺴِﻪ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﻣﺎ ﻋﺠﺰﻭﺍ ﻋﻨﻪ‪ ،‬ﺃﻭ ﻭﺍﺻ ﹰ‬
‫ﻚ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻧﺎﺻﺮ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﺪ‪‬ﻣﺸﻘﻲ ـ ﺭﲪﻪ ﺍﷲ ـ‪ )) :‬ﻟﹸﺤﻮ ‪‬ﻡ ﺍﻟﻌﻠﻤﺎ ِﺀ ﻣﺴﻤﻮ ‪‬ﻣﺔﹲ‪ ،‬ﻭﻋﺎﺩ ﹸﺓ ﺍﷲ ﰲ ‪‬ﻫ ‪‬ﺘ ِ‬
‫)‪(2‬‬
‫ﺕ ﺍﻟﻘﻠﺐِ (( ‪.‬‬
‫ﷲ ﻗﺒ ﹶﻞ ﻣﻮﺗِﻪ ﲟﻮ ِ‬
‫ﺽ ﻣ‪‬ﻨﺘﻘِﺼﻴﻬﻢ ﻣﻌﻠﻮﻣﺔﹲ‪ ،‬ﻭﻣ‪‬ﻦ ‪‬ﻭﻗﹶ ‪‬ﻊ ﻓﻴﻬﻢ ﺑﺎﻟﺜﱠ ﹾﻠﺐِ‪ ،‬ﺍﺑﺘﻼﻩ ﺍ ُ‬
‫ﺃﻋﺮﺍ ِ‬
‫ﻱ ﰲ ﻣﺼﺎﺩﻣ ِﺔ‬
‫ﺝ ﻋﻦ ﻓﺘﺎﻭﻯ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻳﻦ ﻻ ﻳ‪‬ﺸﺎﺭﻛﻮ‪‬ﻢ ﺍﻟﺮﺃ ‪‬‬
‫ﻭﻛﻮﻥ ﺍﻟﺸﺒﺎﺏ ﻳﺮﻏﺒﻮ ﹶﻥ ﰲ ﺍﳋﺮﻭ ِ‬
‫ﳊﻜﱠﺎﻡ ﺳﻨ‪‬ﺔ ﻗﺪﳝﺔ ﻟﻠﺨﻮﺍﺭﺝ؛ ﻓﻘﺪ ﺭﻭﻯ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﻠﻲ ﺍﻟﺮ‪‬ﺑﻌﻲ ﻗﺎﻝ‪ )) :‬ﹶﻟﻤ‪‬ﺎ ﻛﺎﻧﺖ ﺍﻟﻔﺘﻨ ﹸﺔ ﻓﺘﻨﺔ ﺍﺑﻦ‬
‫ﺍﹸ‬
‫ﺝ ﺑ ‪‬ﻦ ﻳﻮﺳﻒ‪ ،‬ﺍﻧﻄﻠﻖ ﻋﻘﺒ ﹸﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﻐﺎﻓﺮ ﻭﺃﺑﻮ ﺍﳉﹶﻮﺯﺍﺀ ﻭﻋﺒﺪ ﺍﷲ ﺑ ‪‬ﻦ ﻏﺎﻟﺐ ﰲ‬
‫ﺍﻷﺷﻌﺚ‪ ،‬ﺇﺫ ﻗﺎﺗ‪‬ﻞ ﺍﳊﺠ‪‬ﺎ ‪‬‬
‫‪‬ﻧ ﹶﻔ ٍﺮ ﻣﻦ ﻧﻈﺮﺍﺋﻬﻢ‪ ،‬ﻓﺪﺧﻠﻮﺍ ﻋﻠﻰ ﺍﻟـﺤﺴﻦ ـ ﺃﻱ ﺍﻟﺒﺼﺮﻱ ـ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺃﺑﺎ ﺳﻌﻴﺪ! ﻣﺎ ﺗﻘﻮﻝ ﰲ ﻗﺘﺎﻝ‬
‫ﻫﺬﺍ ﺍﻟﻄﺎﻏﻴﺔ ﺍﻟﺬﻱ ﺳﻔﻚ ﺍﻟﺪ ‪‬ﻡ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﺃ ‪‬ﺧ ﹶﺬ ﺍﳌﺎ ﹶﻝ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﺗﺮ ‪‬ﻙ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻓﻌﻞ‪ ،‬ﻭﻓﻌﻞ ‪...‬؟ ﻗﺎﻝ‪:‬‬
‫)‪(3‬‬
‫ﺝ ‪ ، ...‬ﻗﺎﻝ‪ :‬ﻓﻘﺎﻝ ﺍﳊﺴﻦ‪ :‬ﹶﺃﺭ‪‬ﻯ ﺃﻥ ﻻ ﺗ‪‬ﻘﺎﺗﻠﻮﻩ؛ ﻓﺈﻧ‪‬ﻬﺎ ﺇﻥ ﺗﻜﻦ ﻋﻘﻮﺑ ﹰﺔ ﻣﻦ‬
‫ﻭﺫﻛﺮﻭﺍ ﻣِﻦ ﻓﻌﻞ ﺍﳊﺠ‪‬ﺎ ِ‬
‫ﲑ‬
‫ﺍﷲ ﻓﻤﺎ ﺃﻧﺘﻢ ﺑﺮﺍﺩ‪‬ﻱ ﻋﻘﻮﺑ ِﺔ ﺍﷲ ﺑﺄﺳﻴﺎﻓﻜﻢ‪ ،‬ﻭﺇﻥ ﻳﻜﻦ ﺑﻼﺀ ﻓﺎﺻﱪﻭﺍ ﺣﱴ ﳛﻜ ‪‬ﻢ ﺍﷲ‪ ،‬ﻭﻫﻮ ﺧ ‪‬‬
‫)‪(4‬‬
‫ﺍﳊﺎﻛﻤﲔ ‪.‬‬
‫)‪(5‬‬
‫ﻗﺎﻝ‪ :‬ﻓﺨﺮﺟﻮﺍ ﻣِﻦ ﻋﻨﺪﻩ ﻭﻫﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻧ‪‬ﻄﻴﻊ ﻫﺬﺍ ﺍﻟ ِﻌ ﹾﻠ ‪‬ﺞ ؟!‬
‫)‪ (1‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﰲ ﺍﻟﺰﻫﺪ )‪ ،(61‬ﻭﻏﲑﻩ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﺼﺤﻴﺤﺔ )‪.(695‬‬
‫)‪ (2‬ﺍﻟﺮ ‪‬ﺩ ﺍﻟﻮﺍﻓﺮ ﻋﻠﻰ ﻣ‪‬ﻦ ﺯﻋﻢ ﺃ ﱠﻥ ﻣ‪‬ﻦ ﺃﻃﻠﻖ ﻋﻠﻰ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺷﻴ ‪‬ﺦ ﺍﻹﺳﻼﻡ ﻛﺎﻓﺮ )ﺹ‪.(284:‬‬
‫ﺻﺒ‪‬ﺮﺍﹰ‪ ،‬ﻓﺒﻠﻎ ﻣﺎﺋﺔ ﺃﻟﻒ ﻭﻋﺸﺮﻳﻦ ﺃﻟﻒ ﻗﺘﻴﻞ! ((‪ .‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ‬
‫ﺝ ‪‬‬
‫)‪ (3‬ﻗﺎﻝ ﻫﺸﺎﻡ ﺑﻦ ﺣﺴ‪‬ﺎﻥ‪ )) :‬ﹶﺃ ‪‬ﺣﺼ‪‬ﻮﺍ ﻣﺎ ﻗﺘﻞ ﺍﳊﺠ‪‬ﺎ ‪‬‬
‫)‪ ،(2220‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﻟﺴﻨﻦ‪.‬‬
‫ﷲ ﺍﺑﺘﻼﻛﻢ ﺑﺎﳊﺠ‪‬ﺎﺝ ﻭﻇﹸﻠﻤِﻪ‪ ،‬ﻓﻌِﻼﺟ‪‬ﻪ ﺍﻟﺼﱪ‪‬؛ ﺑﺪﻟﻴﻞ ﺣﺪﻳﺚ ﻋﻮﻑ ﺑﻦ ﻣﺎﻟﻚ ﺍﻟﺴﺎﺑﻖ‪.‬‬
‫)‪ (4‬ﻣﻌﻨﺎﻩ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍ ُ‬
‫ﷲ ﺳﻠﱠﻄﻪ ﻋﻠﻴﻜﻢ ﻋﻘﻮﺑ ﹰﺔ ﻟﻜﻢ ﻋﻠﻰ ﺫﻧﻮﺑﻜﻢ‪ ،‬ﻓﻠﻦ ﺗ‪‬ﻐﺎﻟﺒﻮﺍ ﺍﷲ؛ ﻷﻧ‪‬ﻜﻢ ﻋﺼﻴﺘ‪‬ﻢ ﺍﷲ ﺷﺮﻋﺎﹰ‪ ،‬ﻓﺴﻠﱠﻄﻪ ﻋﻠﻴﻜﻢ ﹶﻗﺪ‪‬ﺭﺍﹰ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍ ُ‬
‫ﺐ ﺍﻷﺻﻠﻲ‪ ،‬ﺃﻻ ﻭﻫﻮ ﺍﻟﺬﻧﻮﺏ ﺑﺎﻟﺘﻮﺑﺔ‪ ،‬ﻭﺍﻟﻀﺮﺍﻋ ِﺔ ﺇﱃ ﺍﷲ‪ ،‬ﻳﺪ ﱡﻝ ﻋﻠﻰ‬
‫ﻓﺒﺪ ﹰﻻ ﻣﻦ ﺃﻥ ﺗﺸﻐﻠﻮﺍ ﺃﻧﻔﺴﻜﻢ ﲟﻮﺍﺟﻬﺘﻪ‪ ،‬ﻓﻮﺍﺟﻬﻮﺍ ﺍﻟﺴﺒ ‪‬‬
‫ﺝ ﻋﻠﻴﻜﻢ‬
‫ﷲ ﺍﳊﺠ‪‬ﺎ ‪‬‬
‫ﺚ ﺟﺎﺀ ﻓﻴﻬﺎ ﺃ ﱠﻥ ﺍﳊﺴ ‪‬ﻦ ﻗﺎﻝ‪ )) :‬ﻳﺎ ﺃﻳ‪‬ﻬﺎ ﺍﻟﻨﺎﺱ! ﺇﻧ‪‬ﻪ ﻭﺍﷲ! ﻣﺎ ﺳﻠﱠﻂ ﺍ ُ‬
‫ﻫﺬﺍ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷﺧﺮﻯ ﻟﻠﻘﺼ‪‬ﺔ‪ ،‬ﺣﻴ ﹸ‬
‫ﻉ ((‪ ،‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺳﻌﺪ ﰲ ﺍﻟﻄﺒﻘﺎﺕ )‪،(164/7‬‬
‫ﷲ ﺑﺎﻟﺴﻴﻒ‪ ،‬ﻭﻟﻜﻦ ﻋﻠﻴﻜﻢ ﺍﻟﺴﻜﻴﻨ ﹶﺔ ﻭﺍﻟﺘﻀﺮ‪ ‬‬
‫ﺇﻻﱠ ﻋﻘﻮﺑﺔﹰ‪ ،‬ﻓﻼ ﺗ‪‬ﻌﺎﺭﺿﻮﺍ ﺍ َ‬
‫ﻭﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ ﰲ ﺍﻟﻌﻘﻮﺑﺎﺕ )‪ (52‬ﺑﺴﻨﺪ ﺻﺤﻴﺢ‪.‬‬
‫)‪ (5‬ﺍﻟ ِﻌ ﹾﻠ ‪‬ﺞ‪ :‬ﻫﻮ ﺍﻟﺮﺟ ﹸﻞ ﻣﻦ ﻛﻔﺎﺭ ﺍﻟﻌﺠﻢ ﻭﻏﲑﻫﻢ‪ ،‬ﻛﻤﺎ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﺍﻷﺛﲑ )‪،(286/3‬‬
‫ﺃﻱ‬

‫ﺃ ﱠﻥ‬

‫ﻫﺆﻻﺀ‬

‫ﺍﳋﻮﺍﺭﺝ‬

‫ﺣﲔ‬

‫ﺧﺎﻟﻔﻬﻢ‬

‫ﺍﳊﺴﻦ‬

‫ﺍﻟﺒﺼﺮﻱ‬

‫–‪124@åß@22@òzÐ‬‬

‫ﰲ‬

‫ﻫﻮﺍﻫﻢ‪،‬‬

‫ﻭﻟﹶﻢ‬

‫ﻳ‪‬ﺠﺪﻭﺍ‬

‫ﺠ ﹰﺔ‬
‫ﺣ‪‬‬

‫ﺏ! ﻗﺎﻝ‪ :‬ﻭﺧﺮﺟﻮﺍ ﻣﻊ ﺍﺑﻦ ﺍﻷﺷﻌﺚ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﹸﺘﻠﻮﺍ ﲨﻴﻌﹰﺎ! ((‬
‫ﻗﺎﻝ‪ :‬ﻭﻫﻢ ﻗﻮ ‪‬ﻡ ﻋﺮ ‪‬‬

‫)‪(1‬‬

‫‪.‬‬

‫ﺖ ﻣﺎ ﳛﺘﺎﺝ ﺇﱃ‬
‫ﻫﺬﺍ‪ ،‬ﻭﹶﻟﻤ‪‬ﺎ ﻛﺎﻧﺖ ﻓﺘﺎﻭﻯ ﻫﺆﻻﺀ ﺍﻷﻓﺎﺿﻞ ﻣﺮ‪‬ﺗﺠ‪‬ﻠ ﹰﺔ ﻋﻠﻰ ﻏﲑ ﻣﻴﻌﺎﺩٍ‪ ،‬ﻓﻘﺪ ﺧﺮ‪‬ﺟ ‪‬‬
‫ﷲ‬
‫ﺖ ﺃﻗﻮﺍﻟﹶﻬﻢ ﺑﻨﺴﺒﺘِﻬﺎ ﺇﱃ ﻣﺼﺎﺩﺭﻫﺎ‪ ،‬ﻭﺍ َ‬
‫ﺕ ﻟﺒﻌﺾ ﺃﻫ ِﻞ ﺍﻟﻌﻠﻢِ‪ ،‬ﻭﻭﺛﱠﻘ ‪‬‬
‫ﲣﺮﻳﺞٍ‪ ،‬ﻣﻊ ﺗﻌﻠﻴﻖ ﻭﺟﻴ ٍﺰ ﺑﻨﻘﻞ ﻛﻠﻤﺎ ٍ‬
‫ﺹ ﻟﻪ ﻭﺣﺪﻩ‪ ،‬ﻭﺍﳌﺘﺎﺑﻌ ﹶﺔ ﻟﻨﺒﻴ‪‬ﻪ ‪ ،‬ﻭﺃﻥ ﻳﺘﻘﺒ‪‬ﻞ ﻣﻨ‪‬ﺎ‪ ،‬ﻭﺃﻥ ﻳﻌﺼ ‪‬ﻢ ﺑﻠﺪ‪‬ﻧﺎ ﺧﺎﺻ‪‬ﺔ ﻣﻦ‬
‫ﺍﳌﺴﺆﻭ ﹶﻝ ﺃﻥ ﻳﺮﺯﻗﻨﺎ ﺍﻹﺧﻼ ‪‬‬
‫ﺍﻟﻔﱳ ﻣﺎ ﻇﻬﺮ ﻣﻨﻬﺎ ﻭﻣﺎ ﺑﻄﻦ‪ ،‬ﻭﺳﺎﺋﺮ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺇﻧ‪‬ﻪ ﲰﻴﻊ ﺍﻟﺪﻋﺎﺀ‪.‬‬
‫ﻭﻛﺘﺐ‪ :‬ﻋﺒﺪ ﺍﳌﺎﻟﻚ ﺑﻦ ﺃﲪﺪ ﺭﻣﻀﺎﱐ‬
‫ﺍﳌﺪﻳﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‬
‫ﰲ ‪ 7‬ﻣﻦ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ‪ 1419‬ﻫـ‬
‫‬

‫ﻟﻠﺮﺩ‪ ‬ﻋﻠﻴﻪ‪ ،‬ﺃﺧﺬ‪‬ﻢ ﲪ‪‬ﻴ ﹸﺔ ﺍﻟﻘﻮﻣﻴ‪‬ﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﻌﺎﺑﻮﻩ ﰲ ﻧﺴﺒﻪ! ﻭﻗﺪ ﻛﺎﻥ ـ ﺭﲪﻪ ﺍﷲ ـ ﻣﻦ ﹶﺃ‪‬ﺑﻮ‪‬ﻳﻦ ﻋ‪‬ﺒﺪ‪‬ﻳﻦ ﻣ‪‬ﻤﻠﻮﻛﹶﲔ‪.‬‬
‫)‪ (1‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺳﻌﺪ ﰲ ﺍﻟﻄﺒﻘﺎﺕ )‪ 163/7‬ـ ‪ ،(164‬ﻭﺍﻟﺪﻭﻻﰊ ﰲ ﺍﻟﻜﲎ )‪ (121/2‬ﺑﺴﻨ ٍﺪ ﺻﺤﻴﺢ‪.‬‬

‫–‪124@åß@23@òzÐ‬‬

‫‪@ @áflß7þa@sÈi@À@áÜÈÛa@;Ýçc@Ž‹q>c‬‬
‫ﷲ ﺃﻥ ﻳﺘﻮﰱ ﺍﻟﺸﻴﺨﲔ ﺍﻷﻟﺒﺎﱐ ﻭﺍﺑﻦ ﺑﺎﺯ ﺣﱴ ﺃﺣﻴ‪‬ﺎ ‪‬ﻤﺎ ﺃﻣ‪‬ﺔ‪:‬‬
‫ﺃﹶﰉ ﺍ ُ‬
‫ﻟﻘﺪ ﺍﺟﺘ‪‬ﻬ ‪‬ﺪ ﺍﳊﺮﻛﻴ‪‬ﻮﻥ ـ ﻋﻠﻰ ﺑﻜﺮﺓ ﺃﺑِﻴﻬﻢ ـ ﰲ ﺍﳊﹶﻴﻠﻮﹶﻟ ِﺔ ﺑﲔ ﺍﻷ ‪‬ﻣ ِﺔ ﻭﻋﻠﻤﺎﺋِﻬﺎ ﺍﳊﻘﻴﻘﻴﲔ‪ ،‬ﻭﻛﺎﻧﻮﺍ‬
‫ﺠ ‪‬ﺮ ﺍﻷﻛﺎﺫﻳﺐ‪.‬‬
‫‪‬ﻳﺸِﻴﻌ‪‬ﻮﻥ ﻋﻨﻬﻢ ﺃﹶﻓ ‪‬‬
‫ﻭﻏﺮﺿ‪‬ﻬﻢ ﻣﻨﻬﺎ‪ :‬ﺍﻟﺘﻨﻔﲑ ﻋﻨﻬﻢ‪.‬‬
‫ﻭﺩﻟﻴﻠﹸﻬﻢ ﻓﻴﻬﺎ‪ :‬ﻣﺼﻠﺤﺔ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﺃﻱ ﺍﻟﻜﺬﺏ ﻟِﻤﺼﻠﺤﺔ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺳﻠﻔﹸﻬﻢ‪ِ} :‬ﺇ ﹾﻥ ﹶﺃ ‪‬ﺭ ‪‬ﺩﻧ‪‬ﺎ ِﺇﻻﱠ‬
‫ِﺇ ‪‬ﺣﺴ‪‬ﺎﻧ‪‬ﺎ ‪‬ﻭ‪‬ﺗ ‪‬ﻮﻓِﻴﻘﹰﺎ{!! ]ﺍﻟﻨﺴﺎﺀ ‪.[62‬‬
‫ﻓﺘﺎﺭﺓ ‪‬ﻳﺼِﻔﻮﻧ‪‬ﻬﻢ ﺑﺎ‪‬ﺴ‪‬ﻤﺔ!‬
‫ﻭﺗﺎﺭﺓ ﻳ‪‬ﺮﻣﻮ‪‬ﻢ ﺑﺎﳉﻬ ِﻞ ﺑﺎﻟﻮﺍﻗﻊ!!‬
‫ﻭﺗﺎﺭﺓ ﻳ‪‬ﻠﺤﻘﻮ‪‬ﻢ ﺑﺒ‪‬ﻐﻠﺔ ﺍﻟﺴﻠﻄﺎﻥ!!!‬
‫ﻭﻟﻴﺲ ﻟﺪﻯ ﻫﺆﻻﺀ ﻣﻦ ﺍﻟﺘﻘﻮﻯ ﻣﺎ ‪‬ﻳﺮ‪‬ﺩﻋ‪‬ﻬﻢ ﻋﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﻻﻓﺘﺮﺍﺀﺍﺕ‪.‬‬
‫ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﻟﺘﻀﻴﻴﻖ ﺍﻟﺸ‪‬ﺪﻳ ِﺪ ﺍﻟﺬﻱ ﻳﻀﺮﺑ‪‬ﻪ ﻫﺆﻻﺀ ﺍﳊﺮﻛﻴ‪‬ﻮﻥ ﻋﻠﻰ ﺃﻭﻟﺌِﻚ ﺍﻷﻓﺬﺍ ِﺫ ﻣﻦ ﺃﻫﻞ‬
‫ﺱ ﺗ‪‬ﻬﻮِﻱ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻻ ﺳِﻴﻤﺎ ﻋﻨﺪ ﺣ‪‬ﻠﻮ ِﻝ ﺍﻟﻨﻮﺍﺯِﻝ‬
‫ﺍﻟﻌِﻠﻢ‪ ،‬ﻓﺈ ﱠﻥ ﺍﷲ ﺟﻌﻞ ﺍﻟﻌﺎﻗﺒ ﹶﺔ ﻟﹶﻬﻢ‪ ،‬ﻭﺟﻌ ﹶﻞ ﺃﻓِﺌ ‪‬ﺪﺓﹶ ﺍﻟﻨﺎ ِ‬
‫ﺕ ﻓﻴﻬﺎ ﺇ ﱠﻻ ِﻟ ﹶﺬﻭِﻱ‬
‫ﷲ ﺍﻟﺜﺒﺎ ‪‬‬
‫ﺍﶈﻴ‪‬ﺮﺓ‪ ،‬ﺍﻟﱵ ﺗ‪‬ﺮﻯ ﻓﻴﻬﺎ ﺃﺷﺒﺎ ‪‬ﻩ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻛ ﱢﻞ ﻭﺍ ٍﺩ ‪‬ﻳﻬِﻴﻤﻮﻥ‪ ،‬ﻭﱂ ﻳﻜﺘﺐ ﺍ ُ‬
‫ﺥ ﺍ‪‬ﺘﻬﺪﻳﻦ‪.‬‬
‫ﺍﻟﺮ‪‬ﺳﻮ ِ‬
‫ﺹ ﺍﻟﺸﺮﻉ‪.‬‬
‫ﺾ ﻣﻀﺎﺟ ‪‬ﻊ ﺍﳌﺘﻔﻠﱢﺘﲔ ﻣﻦ ﻧﺼﻮ ِ‬
‫ﻭﻣِﻦ ﻫﺆﻻﺀ ﻫﺬﺍ ﺍﻟﺜﻼﺛﻲ ﺍﻟﻄﻴ‪‬ﺐ ﺍﻟﺬﻱ ﹶﺃﹶﻗ ‪‬‬
‫ﺽ‬
‫ﺴ‪‬ﺘ ِﺮ ﺟ‪‬ﺮﺍِﺋﻤِﻬﻢ ﰲ ﺍﻟﺪ‪‬ﻣﺎﺀ ﻭﺍﻷﻋﺮﺍ ِ‬
‫ﱠﰒ ﺇﻧ‪‬ﻪ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳ‪‬ﺒﺬﹸﻝ ﻓﻴﻪ ﺍﻟﺜﻮﺭﻳ‪‬ﻮﻥ ﺟﻬﺪ‪‬ﻫﻢ ﻟ ‪‬‬
‫ﺑﻔﹶﺘﺎﻭﻯ ﻣ‪‬ﺨ‪‬ﺘﺮ‪‬ﻋﺔ ﻣﻦ ﻋﻨﺪ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﻳ‪‬ﻨﺴﺒ‪‬ﻮ‪‬ﺎ ﺇﱃ ﺍﻟﺜﻼﺛﻲ ﺍﻟﻄﻴ‪‬ﺐ؛ ‪‬ﺗﻤ‪‬ﺮﻳﺮﹰﺍ ﻟﺸ‪‬ﻨﺎﻋﺎ‪‬ﻢ‪ ،‬ﻭﺗﻜﺜﲑﹰﺍ‬
‫ﺴ‪‬ﻨ ِﺔ ﻫﺆﻻﺀ ﺍﻷﻓﺎﺿﻞ‪.‬‬
‫ﷲ ﺇ ﱠﻻ ﺃﻥ ﻳ‪‬ﺘ ‪‬ﻢ ﻧﻮﺭ‪‬ﻩ ﻭﻳ‪‬ﻈ ِﻬ ‪‬ﺮ ﻛﻠﻤﺘ‪‬ﻪ ﻋﻠﻰ ﺃﹾﻟ ِ‬
‫ﻟﺴ‪‬ﻮﺍﺩِﻫﻢ‪ ،‬ﻓﻘﺪ ﺃﰉ ﺍ ُ‬
‫ﻭﺇ ﱠﻥ ﻓﺘ‪‬ﻨ ﹶﺔ ﺍﳉﺰﺍﺋﺮ ﻗﺪ ﺃﹶﺧﺬﺕ ﺍﻟﻴﻮ ‪‬ﻡ ﰲ ﺍﻧ‪‬ﺤﺴﺎ ٍﺭ ﺳﺮﻳ ٍﻊ ـ ﻭﺍﳊﻤﺪ ﷲ ـ ﺑﻌﺪ ﺃﻥ ﺃﹸﺫﻳﻌ‪‬ﺖ ﻓﺘﺎﻭﺍﻫﻢ ﰲ‬
‫ﺸ ِﺔ‪.‬‬
‫ﻉ ﺍﳌﻮ ِﺣ ‪‬‬
‫ﻚ ﺍﻟﺮ‪‬ﺑﻮ ِ‬
‫ﺗﻠ ‪‬‬
‫ﹶﺫﻛﹶﺮ ﱄ ﺃﺣ ‪‬ﺪ ﺍﻟﺜﻘﺎﺕ ﺃﻧ‪‬ﻪ ﺃﺗﺎﻩ ‪‬ﺭ ‪‬ﺟﻞﹲ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃﻧﺎ ﻛﻨﺖ ﻣﻊ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﱠﺤﺔ ﰲ ﺟﺒﺎﻝ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﱠﰒ‬
‫ﺖ ﻋﻦ ﺍﻋﺘﻘﺎ ٍﺩ ﺟﺎﺯﻡ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺳﺄﻟﺘ‪‬ﻪ‪ :‬ﻭﻣﺎ ﺳﺒﺐ ﺗﻮﺑﺘِﻚ؟ ﻓﻘﺎﻝ‪:‬‬
‫ﺖ ﻻ ﺧﻮﻓﹰﺎ ﻣﻦ ﺍﻟﺪﻭﻟﺔِ‪ ،‬ﻭﻟﻜ‪‬ﻨﻨِﻲ ﺗ‪‬ﺒ ‪‬‬
‫ﺗ‪‬ﺒ ‪‬‬
‫ﺕ ﻣ‪‬ﺠﻠﺔ )) ﺍﻟﺴﻠﻔﻴﺔ (( ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﻭﻛﺎﻥ ﻓﻴﻬﺎ ﻣﻮﺿﻮﻉ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﻭﻣﻦ ﻣﻮﺿﻮﻋﺎ‪‬ﺎ ﻋﻨﻮﺍﻥ ﻛﺒﲑ ﻓﻴﻪ‪:‬‬
‫ﻗﺮﺃ ‪‬‬

‫ﺕ ﻓﻴﻬﺎ ﻓﺘﺎﻭﻯ ﻟﻜﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺍﻷﻟﺒﺎﱐ ﻭﺍﺑﻦ‬
‫ﻻ ﺟﻬﺎﺩ ﰲ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫﻲ ﺛﻮﺭﺓ ﺧﻮﺍﺭﺝ! ﻗﺎﻝ‪ :‬ﻭﻗﺮﺃ ‪‬‬
‫ﻚ ﺃ ﱠﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻛﻠﱠﻬﻢ ﻣﻌﻨﺎ؛ ﻷ ﱠﻥ ﺭﺅﻭﺱ ﲨﺎﻋﺘﻨﺎ‬
‫ﺑﺎﺯ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﻘﻨﻌﺔ‪ ،‬ﻣﻊ ﺍﻷﺳﻒ ﻓﻘﺪ ﻛﻨ‪‬ﺎ ﻣﻦ ﻗﺒ ﹸﻞ ﻻ ﻧﺸ ‪‬‬
‫ﻛﺎﻧﻮﺍ ﻳﺰﻋﻤﻮﻥ ﺫﻟﻚ!! ﻗﺎﻝ‪ :‬ﻭﺃﻣﺜﺎﱄ ﻛﺜﲑ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻗﺪ ﻛﺎﻥ ﳍﺬﻩ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻷﺛﺮ ﺍﻟﺒﺎﻟﻎ ﰲ ﺗﻮﺑﺔ ﺍﻟﻜﺜﲑ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺜﻮﺍﺭ؛ ﻓﺈﻧ‪‬ﻪ ﺑﻌﺪ ﺃﻥ ﻗﺎﻡ ﺑﻌﺾ‬
‫ﺍﳌﺴﺆﻭﻟﲔ ﰲ ﺍﳉﺰﺍﺋﺮ ﺑﺴﻌﻲ ﻣﺸﻜﻮﺭ ﰲ ﺇﺫﺍﻋﺔ ﻫﺬﻩ ﺍﻟﻔﺘﺎﻭﻯ ﻋﻠﻰ ﺷﺎﺷﺔ ﺍﻟﺘﻠﻔﺰﻳﻮﻥ‪ ،‬ﺭﺟﻊ ﺑﺴﺒﺒﻬﺎ‬
‫ﺁﻻﻑ‪ ،‬ﺣﺘ‪‬ﻰ ﺇﻧ‪‬ﻪ ﺍﺗ‪‬ﺼﻞ ﰊ ﻭﺍﺣﺪ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺘﺎﺋﺒﲔ‪ ،‬ﻭﺫﻛﺮ ﱄ ﺃ ﱠﻥ ﺃﻟﻔﹰﺎ ﻣﻨﻬﻢ ﻗﺪ ﻭﺿﻌﻮﺍ ﺃﺳﻠﺤﺘﻬﻢ‪،‬‬
‫ﷲ ﺍﳍﺪﺍﻳ ﹶﺔ ﻟﻠﺠﻤﻴﻊ‪.‬‬
‫ﻭﺳﻠﱠﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻫﺬﺍ ﰲ ﺃﻭﻝ ﺩﻓﻌﺔ! ﻧﺴﺄﻝ ﺍ َ‬
‫ﻚ ﹶﻛ‪‬ﺘ ‪‬ﺒﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ‪‬ﺑﻨِﻲ ِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴ ﹶﻞ‬
‫ﻭﻫﻜﺬﺍ ﻓﺈ ﱠﻥ ﺣﻴﺎ ﹶﺓ ﺍﻟﻌﻠﻤﺎﺀ ﺣﻴﺎ ﹸﺓ ﹸﺃ ‪‬ﻣ ِﻤﻬِﻢ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ِ } :‬ﻣﻦ‪ ‬ﹶﺃ ‪‬ﺟ ِﻞ ﹶﺫِﻟ ‪‬‬
‫ﺱ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣﻴ‪‬ﺎﻫ‪‬ﺎ ﹶﻓ ﹶﻜﹶﺄﻧ‪‬ﻤ‪‬ﺎ‬
‫ﺽ ﹶﻓ ﹶﻜﹶﺄﻧ‪‬ﻤ‪‬ﺎ ﹶﻗﺘ‪ ‬ﹶﻞ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺲ ﹶﺃ ‪‬ﻭ ﹶﻓﺴ‪‬ﺎ ٍﺩ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﹶﺃﻧ‪ ‬ﻪ ﻣ‪‬ﻦ ﹶﻗ‪‬ﺘ ﹶﻞ ‪‬ﻧ ﹾﻔﺴ‪‬ﺎ ِﺑ ‪‬ﻐﻴ‪ِ ‬ﺮ ‪‬ﻧ ﹾﻔ ٍ‬
‫ﺱ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ{ ]ﺍﳌﺎﺋﺪﺓ ‪.[32‬‬
‫ﹶﺃ ‪‬ﺣﻴ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ )) :‬ﻫﻞ ﺗﺪﺭﻭﻥ ﻛﻴﻒ ﻳﻨﻘﺺ ﺍﻹﺳﻼﻡ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻛﻴﻒ؟ ﻗﺎﻝ‪... :‬‬
‫ﻒ‬
‫ﺏ ﻣﻦ ﻃﻮﻝ ﺍﻟﻠﺒﺲ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﰲ ﺍﻟﻘﺒﻴﻠﺔ ﻋﺎﳌﺎﻥ‪ ،‬ﻓﻴﻤﻮﺕ ﺃﺣﺪ‪‬ﳘﺎ ﻓﻴﺬﻫﺐ ﻧﺼ ‪‬‬
‫ﻛﻤﺎ ﻳﻨﻘﺺ ﺍﻟﺜﻮ ‪‬‬
‫) ‪(1‬‬
‫ﺐ ﻋﻠﻤ‪‬ﻬﻢ ﻛﻠﱡﻪ (( ‪.‬‬
‫ﻋﻠﻤﻬﻢ‪ ،‬ﻭﳝﻮﺕ ﺍﻵﺧ ‪‬ﺮ ﻓﻴﺬﻫ ‪‬‬
‫ﺕ ﺍﻟﺮﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻓﻜﺄﻧ‪‬ﻤﺎ‬
‫ﻭﻗﺎﻝ ﺃﻳﻮﺏ ﺍﻟﺴﺨﺘﻴﺎﱐ ـ ﺭﲪﻪ ﺍﷲ ـ‪ )) :‬ﺇﻧ‪‬ﻪ ﹶﻟﻴ‪‬ﺒﻠﹸﻐﲏ ﻣﻮ ‪‬‬
‫) ‪(2‬‬
‫ﻂ ﻋﻀ ‪‬ﻮ ﻣﻦ ﺃﻋﻀﺎﺋﻲ (( ‪.‬‬
‫ﻳﺴﻘ ﹸ‬
‫ﺴ ‪‬ﺮ ﻣﻦ ﻣﻮﺕ ﻋﺎﻟِﻢ‬
‫ﺕ ﻗﺒﻴﻠﺔ ﹶﺃ‪‬ﻳ ‪‬‬
‫ﺕ ﺍﻟﻌﺎﱂ ﻣﺼﻴﺒ ﹲﺔ ‪ ...‬ﻭﻣﻮ ‪‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ـ ﺭﲪﻪ ﺍﷲ ـ‪ )) :‬ﻣﻮ ‪‬‬
‫) ‪(3‬‬
‫(( ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻟﻌﻤﺮ‪‬ﻙ ﻣﺎ ﺍﻟﺮﺯﻳ‪‬ﺔ ﹶﻓ ﹾﻘ ‪‬ﺪ ﻣﺎ ٍﻝ‬
‫ﺺ‬
‫ﻭﻟﻜـﻦ ﺍﻟﺮﺯ‪‬ﻳﺔ ﹶﻓ ﹾﻘ ‪‬ﺪ ﺷﺨ ٍ‬

‫ﻭﻻ ﻓﺮﺱ ﳝﻮﺕ ﻭﻻ ﺑﻌ ‪‬ﲑ‬
‫ﻳ‪‬ﻤﻮﺕ ﺑِﻤﻮﺗﻪ ‪‬ﺧ ﹾﻠ ‪‬ﻖ ﻛﺜ ‪‬ﲑ‬

‫)‪ (1‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ‪ ،‬ﻭﺍﳋﻄﻴﺐ ﰲ ﺍﻟﻔﻘﻴﻪ ﻭﺍﳌﺘﻔﻘﻪ )‪ ،(147‬ﻭﻫﻮ ﺣﺴﻦ‪.‬‬
‫)‪ (2‬ﺭﻭﺍﻩ ﳛﲕ ﺑﻦ ﻣﻌﲔ ﰲ ﻓﻮﺍﺋﺪﻩ )‪/2‬ﺭﻗﻢ ‪ ،(102‬ﻭﺃﲪﺪ ﰲ ﺍﻟﻌﻠﻞ ﺑﺮﻭﺍﻳﺔ ﻋﺒﺪ ﺍﷲ )‪ ،(93‬ﻭﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ ﰲ ﺍﻹﺷﺮﺍﻑ ﰲ‬
‫ﻣﻨﺎﺯﻝ ﺍﻷﺷﺮﺍﻑ )‪ ،(484‬ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺍﳊﻠﻴﺔ )‪ ،(9/3‬ﻭﺍﻟﻼﻟﻜﺎﺋﻲ ﰲ ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻻﻋﺘﻘﺎﺩ )‪ ،(29‬ﻭﻫﻮ ﺻﺤﻴﺢ‪.‬‬
‫)‪ (3‬ﻣﻔﺘﺎﺡ ﺩﺍﺭ ﺍﻟﺴﻌﺎﺩﺓ )‪.(68/1‬‬

‫–‪124@åß@25@òzÐ‬‬

‫‪@ @Õöbqëë@pbÐí‹Èm‬‬
‫ﺉ ﺍﻟﻮﺛﺎﺋﻖ ﺍﻟﺼﺤﻔﻴﺔ ﻫﻨﺎ ﺗ‪‬ﺮﺩ‪‬ﺩ ﻛﻠﻤﺔ )) ﺍﻟﺴﻠﻔﻴﺔ ((‪ ،‬ﻭﻟﻴ‪‬ﻌﻠﹶﻢ ﺃ ﱠﻥ ﺍﳌﻘﺼﻮ ‪‬ﺩ ﻣﻨﻬﺎ‬
‫ﺍﻟﺴﻠﻔﻴﺔ‪ :‬ﺳﻴﺠﺪ ﺍﻟﻘﺎﺭ ‪‬‬
‫ﻋﻨﺪﻫﻢ ﻫﻮ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﺗﻘﺮ‪‬ﺃ ﻓﺘﺎﻭﺍﻫﻢ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻣ‪‬ﻦ ﻫﻮ ﻋﻠﻰ ﻣﻨﻬﺠِﻬﻢ‪.‬‬
‫ﻒ ﺍﻟﺼﺎﱀ ﻟﻠﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻫﻢ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ﻭﺍﻟﺴﻠﻔ‪‬ﻴ ﹸﺔ ﺗﺮ ِﺟ ‪‬ﻊ ﰲ ﻣﻌﻨﺎﻫﺎ ﺍﻟﻌﺎﻡ ﺇﱃ ﺍﺗ‪‬ﺒﺎﻉ ﻓﻬﻢ ﺍﻟﺴﻠ ِ‬
‫ﺲ ﲨﻌﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺍﳉﺰﺍﺋﺮﻳﲔ ﰲ ﻭﻗﺘﻪ ﺍﻹﻣﺎ ‪‬ﻡ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻦ‬
‫ﻭﻣ‪‬ﻦ ﺗﺒِﻌﻬﻢ ﺑﺈﺣﺴﺎﻥ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺭﺋﻴ ‪‬‬
‫ﺑﺎﺩﻳﺲ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫)) ﺍﻹﺳﻼ ‪‬ﻡ ﺇﻧ‪‬ﻤﺎ ﻫﻮ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﱠﻢ ﻭﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺳﻠﻔﹸﻬﺎ‬
‫) ‪(1‬‬
‫ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺜﻼﺛﺔ ﺍﳌﺸﻬﻮﺩ ﳍﻢ ﺑﺎﳋﲑﻳﺔ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ (( ‪.‬‬
‫ﻭﻫﻮ ـ ﺭﲪﻪ ﺍﷲ ـ ﻳﻌﲏ ﺑﺬﻟﻚ ﺃﻫ ﹶﻞ ﺍﻟﺴﻨﺔ؛ ﻓﻘﺪ ﺳﺌﻞ ﻋﻦ ﺩﻋﻮﺓ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‬
‫ﺐ ﻣﺴﺘ ِﻘ ﱟﻞ ﰲ ﺍﻟﻌﻘﺎﺋﺪ؛ ﻓﺈ ﱠﻥ ﺃﺗﺒﺎﻋﻪ ﻛﺎﻧﻮﺍ ﻗﺒﻠﻪ ﻭﻻ ﺯﺍﻟﻮﺍ ﺇﱃ‬
‫ﻉ ﺇﱃ ﻣﺬﻫ ٍ‬
‫ـ ﺭﲪﻪ ﺍﷲ ـ ﻓﻘﺎﻝ‪ )) :‬ﹶﻟ ‪‬ﻢ ﻳ‪‬ﺪ ‪‬‬
‫) ‪(2‬‬
‫ﺍﻵﻥ ﺳ‪‬ﻨﻴ‪‬ﲔ ﺳﻠﻔﻴ‪‬ﲔ (( ‪.‬‬
‫ﷲ ﻧﻌﻤﺘ‪‬ﻪ ﻋﻠﻰ ﺍﻟﻘﻄﺮ ﺍﳉﺰﺍﺋﺮﻱ؛‬
‫ﻭﻗﺎﻝ ﺧﻠﻴﻔﺘ‪‬ﻪ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﺒﺸﲑ ﺍﻹﺑﺮﺍﻫﻴﻤﻲ ﺭﲪﻪ ﺍﷲ‪ )) :‬ﺃ ﱠﰎ ﺍ ُ‬
‫ﲞﺘ ِﻢ ﺍﻷﺳﺘﺎﺫ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻦ ﺑﺎﺩﻳﺲ ﻟﺘﻔﺴﲑ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﺮﱘ ﺩﺭ‪‬ﺳﹰﺎ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺴﻠﻔﻴ‪‬ﺔ ‪...‬‬
‫ﻭﻻ ﻣﻌﲎ ﻟﺬﻟﻚ ﻛﻠﱢﻪ ﺇ ﱠﻻ ﺃ ﱠﻥ ﺇﺣﻴﺎ َﺀ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺴﻠﻔﻴ‪‬ﺔ ﺇﺣﻴﺎ ٌﺀ ﻟﻸﻣﺔ ﺍﻟﱵ ﺗ‪‬ﺪﻳﻦ ﺑﻪ‬
‫) ‪(3‬‬
‫(( ‪.‬‬
‫ﺺ ـ ﺃﻱ ﺍﻟﺪﻋﻮﺓ‬
‫ﺨ ‪‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻜﺎﺗﺐ ﺍﻟﻌﺎﻡ ﻟﻠﺠﻤﻌﻴﺔ ﺍﻟﺸﻴﺦ ﺍﻟﻌﺮﰊ ﺍﻟﺘﺒﺴﻲ ﺭﲪﻪ ﺍﷲ‪ )) :‬ﺗﺘﻠ ‪‬‬
‫ﺍﻹﺻﻼﺣﻴﺔ ـ ﰲ ﺩﻋﻮﺓ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ﺑﻜﺘﺎﺏ ﺭﺑ‪‬ﻬﻢ ﻭﺳﻨ‪‬ﺔ ﻧﺒﻴ‪‬ﻬﻢ ﻭﺍﻟﺴ‪‬ﻴ‪‬ﺮ ﻋﻠﻰ ﻣﻨﻬﺎﺝ‬
‫) ‪(4‬‬
‫ﺳﻠﻔﻬﻢ ﺍﻟﺼﺎﱀ (( ‪.‬‬
‫ﺸﺪ‪ ‬ﺍﻟﻄﻴ‪‬ﺐ ﺍﻟﻌ‪‬ﻘﱯ ـ ﻭﻫﻮ ﺃﺣﺪ ﻛﺒﺎﺭ ﻋﻠﻤﺎﺀ ﺍﳉﻤﻌﻴﺔ ـ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫ﻭﺃﻧ ‪‬‬
‫ﺃﻳ‪‬ﻬﺎ ﺍﻟﺴ‪‬ـﺎﺋِـ ﹸﻞ ﻋـﻦ ﻣ‪‬ﻌﺘﻘﹶـﺪﻱ‬

‫)‪ (1‬ﺁﺛﺎﺭ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺑﻦ ﺑﺎﺩﻳﺲ )‪.(73/5‬‬
‫)‪ (2‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ )‪.(32/5‬‬
‫)‪ (3‬ﻣﻦ ﻣﻘﺪﻣﺘﻪ ﻟﺘﻔﺴﲑ ﺍﺑﻦ ﺑﺎﺩﻳﺲ )ﺹ‪.(13:‬‬
‫)‪ (4‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺸﺮﻙ ﻭﻣﻈﺎﻫﺮﻩ ﳌﺒﺎﺭﻙ ﺍﳌﻴﻠﻲ )ﺹ‪.(5:‬‬

‫ﻳﺒﺘﻐﻲ ﻣﻨ‪‬ﻲ ﻣﺎ ﻳ‪‬ﺤﻮﻱ ﺍﻟﻔﺆﺍ ‪‬ﺩ‬

‫ﱯ ﺍﳌﹸﺼﻄﻔﻰ‬
‫ﻉ ﺍﻟﻨ ‪‬‬
‫ﻣﺬﻫﺒِﻲ ﺷﺮ ‪‬‬

‫ﻭﺍﻋﺘﻘﺎﺩﻱ ‪‬ﺳﻠﹶـ ِﻔﻲ‪ ‬ﺫﻭ ﺳﺪﺍ ‪‬ﺩ‬

‫) ‪(1‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﺯﻳﺪ ﺍﻟﻘﲑﻭﺍﱐ ـ ﺷﻴﺦ ﺍﳌﺎﻟﻜﻴﺔ ﰲ ﻭﻗﺘﻪ ﻭﺍﳌﺸﻬﻮﺭ ﺑﺼﺎﺣﺐ ﺍﻟﺮﺳﺎﻟﺔ ﺭﲪﻪ ﺍﷲ ـ‪)) :‬‬
‫ﱀ ﺗﺄﻭ‪‬ﻟﻨﺎﻩ‪ ،‬ﻭﻣﺎ ﻋﻤﻠﻮﺍ‬
‫ﻒ ﺍﻟﺼﺎ ﹸ‬
‫ﺍﻟﺘﺴﻠﻴ ‪‬ﻢ ﻟﻠﺴﻨﻦ‪ ،‬ﻻ ﺗ‪‬ﻌﺎﺭ‪‬ﺽ ﺑﺮﺃﻱ‪ ،‬ﻭﻻ ﺗ‪‬ﺪﺍﹶﻓﻊ ﺑﻘﻴﺎﺱ‪ ،‬ﻭﻣﺎ ﺗﺄﻭ‪‬ﻟﻪ ﻣﻨﻬﺎ ﺍﻟﺴﻠ ‪‬‬
‫ﺴﻌ‪‬ﻨﺎ ﺃﻥ ﻧ‪‬ﻤﺴِﻚ ﻋﻤ‪‬ﺎ ﺃﻣﺴﻜﻮﺍ‪ ،‬ﻭﻧ‪‬ﺘﺒِﻌﻬﻢ ﻓﻴﻤﺎ ﺑﻴ‪‬ﻨﻮﺍ‪ ،‬ﻭﻧﻘﺘﺪﻱ ‪‬ﻢ ﻓﻴﻤﺎ‬
‫ﺑﻪ ‪‬ﻋ ِﻤﻠﹾﻨﺎﻩ‪ ،‬ﻭﻣﺎ ﺗﺮﻛﻮﻩ ﺗ‪‬ﺮﻛﻨﺎﻩ‪ ،‬ﻭ‪‬ﻳ ‪‬‬
‫) ‪(2‬‬
‫ﺝ ﻋﻦ ﲨﺎﻋﺘﻬﻢ ﻓﻴﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﺃﻭ ﺗﺄﻭﻳﻠﻪ (( ‪.‬‬
‫ﺍﺳﺘﻨﺒﻄﻮﻩ ﻭﺭﺃﻭ‪‬ﻩ ﰲ ﺍﳊﻮﺍﺩﺙ‪ ،‬ﻭﻻ ﳔﺮ ‪‬‬
‫ﺗﻨﺒﻴﻪ‪:‬‬
‫ﺕ ﻣﻦ ﺳ‪‬ﻮﻗﻲ ﻟﻜﻼﻡ ﻋﻠﻤﺎﺀ ﺍﻟﻘﻄﺮ ﺍﳉﺰﺍﺋﺮﻱ ـ ﺭﲪﻬﻢ ﺍﷲ ـ ﺑﻴﺎ ﹶﻥ ﺃ ﱠﻥ ﻫﺬﻩ ﺍﻟﺪﻋﻮ ﹶﺓ ﺍﳌﺒﺎﺭﻛﺔ‬
‫ﺃﺭﺩ ‪‬‬
‫ـ ﺩﻋﻮﺓ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺴﻠﻔﻴﺔ ـ ﻫﻲ ﺍﻟﺪﻋﻮﺓ ﺍﻷﺻﻴﻠﺔ ﰲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ‪ ،‬ﻭﺇﻥ ﺟﺎﺯﻑ ﻣ‪‬ﻦ ﺻﻠﻒ‪ ،‬ﻭﻣﺎ ﻳﺮﻣﻴﻨﺎ‬
‫ﳋﻠﹾﻒ ﺍﻟﺬﻱ‬
‫ﺲ ﻭﺍﻧﺘﻬﺎﻙ ﺣﺮﻣﺔ ﻣﻦ ﺳﻠﻒ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫﻮ ﻣﻦ ‪‬ﺯﻫ‪‬ﻢ ﺍ ﹶ‬
‫ﺐ ﺧﺎﻣ ٍ‬
‫ﺑﻪ ﺍﳋﺼﻮ ‪‬ﻡ ﻣﻦ ﺍﻧﺘﺤﺎﻝ ﻣﺬﻫ ٍ‬
‫‪‬ﺧﻠﹶﻒ‪ ،‬ﻭﺍﻷﻣﺮ ﷲ‪.‬‬

‫‬

‫)‪ (1‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ )ﺹ‪ 305:‬ـ ‪.(306‬‬
‫)‪ (2‬ﺍﳉﺎﻣﻊ )ﺹ‪.(117:‬‬

‫–‪124@åß@27@òzÐ‬‬

‫‪@ @Zbèi@ùŠbÔÛa@flÑí‹Èm@ş†ìfl ã@LszjÛa@À@òuŠ‡¾a@Ý×bîa@KÈjÛ@õbcë@Œìߊ@ê‰ç‬‬
‫ﳉﻴ‪‬ﺎ ((‪ :‬ﻫﻮ ﺗﺮﲨﺔ ﺣﺮﻓﻴﺔ ﻟﺜﻼﺛﺔ ﺣﺮﻭﻑ ﻻﺗﻴﻨﻴ‪‬ﺔ ﻫﻲ‪:‬‬
‫‪ 1‬ـ )) ﺍ ِ‬
‫‪G.I.A‬‬
‫ﻭﻫﻲ ﺍﺧﺘﺰﺍﻝ ﻟـ‪:‬‬
‫• ‪ ، G : Groupe‬ﻭﻣﻌﻨﺎﻫﺎ‪ :‬ﺍﳉﻤﺎﻋﺔ‪.‬‬
‫• ‪ ، I : Islamique‬ﻭﻣﻌﻨﺎﻫﺎ‪ :‬ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫• ‪ ، A : Arme‬ﻭﻣﻌﻨﺎﻫﺎ‪ :‬ﺍﳌﺴﻠﱠﺤﺔ‪.‬‬
‫ﺍﳉﻤﺎﻋﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺴﻠﱠﺤﺔ‪:‬‬

‫‪Groupe Islamique Arme‬‬

‫‪ 2‬ـ )) ﺍ َﻷِﻳﻴ‪‬ﺎﺱ ((‪ :‬ﻭﻫﻮ ﺗﺮﲨﺔ ﺣﺮﻓﻴﺔ ﻟﺜﻼﺛﺔ ﺣﺮﻭﻑ ﻻﺗﻴﻨﻴ‪‬ﺔ ﺃﻳﻀﺎﹰ‪ ،‬ﻫﻲ‪:‬‬
‫‪A.I.S‬‬

‫ﻭﻫﻲ ﺍﺧﺘﺰﺍﻝ ﻟـ‪:‬‬
‫• ‪ ، A : Armee‬ﻭﻣﻌﻨﺎﻫﺎ‪ :‬ﺍﳉﻴﺶ‪.‬‬
‫• ‪ ، I : Islamique‬ﻭﻣﻌﻨﺎﻫﺎ‪ :‬ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫• ‪ ، S : Salut‬ﻭﻣﻌﻨﺎﻫﺎ‪ :‬ﺍﻹﻧﻘﺎﺫ‪.‬‬
‫ﺍﳉﻴﺶ ﺍﻹﺳﻼﻣﻲ ﻟﻺﻧﻘﺎﺫ‪Armee Islamique du Salut :‬‬

‫ﺏ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﺍﻟﺴﻠﻔﻴﺔ‬
‫‪ 3‬ـ )) ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻠﻔﻴﺔ ﻟﻠﺪﻋﻮﺓ ﻭﺍﻟﻘﺘﺎﻝ ((‪ ،‬ﻭﻫﻲ‪ :‬ﺍﻟﱵ ﺗﺪ‪‬ﻋﻲ ﺍﻻﻧﺘﺴﺎ ‪‬‬
‫ﺍﳌﺒﺎﺭﻛﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﺗﺴ‪‬ﺒﺒ‪‬ﺖ ﰲ ﻃﻮﻝ ﻋ‪‬ﻤﺮ ﺍﻟﻔﺘﻨﺔ؛ ﲟﺎ ﻛﺎﻧﺖ ﺗ‪‬ﻤﻮ‪‬ﻩ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺍﻟﻄﻴ‪‬ﺒﲔ‪:‬‬
‫• ﻣﻦ ﺃﻧ‪‬ﻬﺎ ﻻ ﺗﻘﺘ ﹸﻞ ﺇ ﱠﻻ ﻣ‪‬ﻦ ﻳﺴﺘﺤ ‪‬ﻖ ﺍﻟﻘﺘﻞ!‬
‫• ﻭﺃ ﱠﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻌﻬﻢ‪ ،‬ﺣﱴ ﺍﺿﻄ ‪‬ﺮ ﺍﻟﻌﻠﻤﺎ ُﺀ ـ ﻭﺍﻟﻌﻠﻤﺎ ُﺀ ﺍﻟﺴﻠﻔﻴﻮﻥ ﺑﺎﻟﻀﺒﻂ ـ ﻟﻠﺮ ‪‬ﺩ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺍﻟﺘﱪ‪‬ﺅ‬
‫ﻣﻦ ﺩﻋﻮﺍﻫﻢ‪ ،‬ﻣﻨﻬﻢ ﺍﻟﺬﻳﻦ ﺗﻘﺮﺃ ﳍﻢ ﻫﻬﻨﺎ ﻗﺮﻳﺒﹰﺎ‪.‬‬
‫ﺖ ﺃﻋﻤﺎ ﹶﻝ ﻫﺆﻻﺀ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻟﺜﻼﺛﺔ ﰲ ﻣﻘﺪ‪‬ﻣﺔ ﺍﻟﻜﺘﺎﺏ ﲟﺎ ﺃﻏﲎ ﻋﻦ ﺇﻋﺎﺩﺗﻪ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﺳﺒﻖ ﺃ ﹾﻥ ﺑﻴ‪‬ﻨ ‪‬‬
‫ﺖ ﺻﻔﺤﹰﺎ ﻋﻨﻬﺎ؛ ﻟﻀﻌﻒ ﻧﻔﻮﺫﻫﺎ‪ ،‬ﺃﻭ ﻟﻌﺪﻡ ﺫِﻛﺮﻫﺎ ﰲ ﻫﺬﻩ ﺍﻟﻮﺛﺎﺋﻖ‬
‫ﻭ ﱠﰒ ﲨﺎﻋﺎﺕ ﺃﺧﺮﻯ ﺿﺮﺑ ‪‬‬
‫ﺤﺘ‪‬ﺞ ﺇﱃ ﺍﻟﺘﻌﺮﻳﻒ ‪‬ﺎ‪.‬‬
‫ﺍﳌﺼﻮ‪‬ﺭﺓ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ‪ ،‬ﻓﻠﻢ ‪‬ﻧ ‪‬‬

‫ﺗﻨﺒﻴﻪ‪:‬‬
‫ﺕ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺼﻮ‪‬ﺭﺍﺕ ﺍﻟﺼﺤﻔﻴﺔ‪،‬‬
‫ﻻ ﻳﺬﻫ‪‬ﺒ ‪‬ﻦ ﺍﻟﻮﻫ ‪‬ﻢ ﺑﻚ ـ ﺃﺧﻲ ﺍﻟﻘﺎﺭﺉ! ـ ﺇﱃ ﺃﻧ‪‬ﲏ ﺍﻋﺘﻤﺪ ‪‬‬
‫ﻭﺇﻧ‪‬ﻤﺎ ﺻﻮ‪‬ﺭﺗ‪‬ﻬﺎ ﻫﻨﺎ؛ ﻟﺒﻴﺎﻥ ﺇﺷﺎﺩﺓ ﺍﻟﺘﺎﺋﺒﲔ ﻣﻦ ﺍﻟﻌﻤﻞ ﺍﳌﺴﻠﱠﺢ ﺑﻔﻀﻞ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺴﻠﻔﻴ‪‬ﲔ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﺃﻣ‪‬ﺎ ﺃﺧﺒﺎ ‪‬ﺭ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺎﺕ ﻓﻘﺪ ﻋﺮﻓﺘ‪‬ﻬﺎ ﻋﻦ ﹶﻛﺜﹶﺐ؛ ﻷﻧ‪‬ﻪ ﻗﺪ ﺷﺎﻓﻬﲏ ‪‬ﺎ ﺑﻌﻀ‪‬ﻬﻢ‪ ،‬ﻛﻤﺎ ﺍﺗ‪‬ﺼﻞ ﰊ‬
‫ﺁﺧﺮﻭﻥ ﻫﺎﺗﻔﻴ‪‬ﺎ ‪...‬‬

‫–‪124@åß@29@òzÐ‬‬

‫’‪òz܏¾a@òÇbà§a@åß@köbm@ñ†bè‬‬
‫@ @‬

‫ﺟﺎﺀ ﰲ ﺟﺮﻳﺪﺓ )) ﺍﻟﺼﺤﺎﻓﺔ ((‬

‫) ‪(1‬‬

‫ﺍﻟﻌﺪﺩ )‪ ،(112‬ﺑﺘﺎﺭﻳﺦ‪ 2 :‬ﲨﺎﺩﻯ ﺍﻟﺜﺎﻧﻴﺔ ‪1420‬ﻫـ‪،‬‬

‫ﺍﳌﻮﺍﻓﻖ ﻟـ ‪ 12‬ـ ‪ 9‬ـ ‪1999‬ﻫـ‪) ،‬ﺹ‪:(3:‬‬
‫ﺷﻬﺎﺩﺓ ﻣﻦ ﺍﻟﻀﺎﺑﻂ ﺍﻟﺸﺮﻋﻲ ﻟـ )) ﻛﺘﻴﺒﺔ ﺍﳌﻮﺕ (( ﺑﺎﳌﻨﻄﻘﺔ ﺍﻟﻐﺮﺑﻴﺔ‬

‫) ‪(2‬‬

‫)ﺹ‪ ،(3:‬ﻭﻧﺼ‪‬ﻬﺎ‪:‬‬

‫)) ﻳ‪‬ﺜﲑ ﺍﳌﺪﻋﻮ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﻗﻀﻴ ﹶﺔ ﺍﻗﺘﻨﺎﻋﻬﻢ ﺑﺎﻟﺘﻮﺑﺔ‪ ،‬ﻣﺸﲑﹰﺍ ﺇﱃ ﺧﻄﺎﺑﺎﺕ ﺭﺋﻴﺲ ﺍﳉﻤﻬﻮﺭﻳﺔ ﻋﺒﺪ‬
‫ﺸﻐ‪‬ﻒ ﻛﻤﺎ ﻳﻘﻮﻝ‪ ،‬ﻭﻗﺪ ﹶﻓﻬِﻤﻨﺎ ﻣﻨﻬﺎ ﻭﺟﻮﺩ ﺿﻤﺎﻧﺎﺕ ﻟﻠﺘﺴﻠﻴﻢ‪ ،‬ﻟﻜﻦ‬
‫ﺍﻟﻌﺰﻳﺰ ﺑﻮﺗﻔﻠﻴﻘﺔ ﺍﻟﱵ ﺍﺳﺘﻤﻌﻮﺍ ﺇﻟﻴﻬﺎ ﺑ ‪‬‬
‫ﺍﻻﻗﺘﻨﺎﻉ ﰲ ﺣ ‪‬ﺪ ﺫﺍﺗﻪ ﻣﻦ ﺧﻄﺎﺑﺎﺕ ﺍﻟﺮﺋﻴﺲ ﱂ ﻳﻜﻦ ﻟﻴﺘﺠﺎﻭﺯ ‪ 40‬ﺑﺎﳌﺎﺋﺔ ﰲ ﻛ ﱢﻞ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻳﻀﻴﻒ‬
‫ﺍﻟﻀﺎﺑﻂ ﻟﻠﺠﻤﺎﻋﺔ ﻣﺆﻛﱢﺪﹰﺍ ﺃ ﱠﻥ ﺍﻟﻮﺳﻴﻠ ﹶﺔ ﺍﻟﻮﺣﻴﺪ ﹶﺓ ﻟﻼﻗﺘﻨﺎﻉ ﺑﺎﻟﺘﻮﺑﺔ ﻭﺍﻟﺘﺴﻠﻴﻢ ﺗﺒﻘﻰ ﻟﻠﺮﺳﺎﺋﻞ ﻭﺍﻟﻔﺘﺎﻭﻯ‬
‫ﻷﺷﻬﺮ ﻋﻠﻤﺎﺀ )ﺍﻟﺴﻠﻔﻴﺔ(‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺍﳌﺮﺣﻮﻡ ﺍﺑﻦ ﺑﺎﺯ‪ ،‬ﻭﺍﻟﻌﺜﻴﻤﲔ‪ ،‬ﻭﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ ‪...‬‬
‫) ‪(3‬‬
‫(( ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ‪‬ﻳﻼﹶﺣﻆ ﻓﻴﻪ ﺃ ﱠﻥ ﺍﻟﻌﻨﻮﺍﻥ ﺍﻟﺬﻱ ﻫﻮ )) ﻛﻨ‪‬ﺎ ﺿﺤﺎﻳﺎ ﻓﺘﺎﻭﻯ ﺍﻟﺴﻠﻔﻴ‪‬ﺔ (( ﻏ ‪‬ﲑ ﻣﻄﺎﺑﻖ‬
‫ﻟﻠﻤﺤﺘﻮﻯ‪ ،‬ﺑﻞ ﻓﻴﻪ ﻣﻜ ‪‬ﺮ ﻛﹸﺒﺎﺭ؛ ﺇﺫ ﻳﻮﺣﻲ ﺃ ﱠﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺴﻠﻔﻴ‪‬ﲔ ﻫﻢ ﺍﻟﺬﻳﻦ ﻭﺭ‪‬ﻃﻮﺍ ﻫﺆﻻﺀ ﺍﻟﺜﻮﺭﻳ‪‬ﲔ ﻓﻴﻤﺎ‬
‫ﺱ ﻣﻦ ﺍﻟﺪﻋﻮﺓ ﺍﳊﻘﻴﻘﻴﺔ )) ﺍﻟﺪﻋﻮﺓ ﺍﻟﺴﻠﻔﻴﺔ ((‪.‬‬
‫ﺗﻮﺭ‪‬ﻃﻮﺍ ﻓﻴﻪ‪ ،‬ﻳﺮﻳﺪﻭﻥ ﺑﺬﻟﻚ ﺗﻨﻔﲑ ﺍﻟﻨﺎ ِ‬
‫ﻭﻻ ﺑ ‪‬ﺪ ﺃﻥ ﺃﹸﺷﲑ ﻫﻨﺎ ﺑﺄ ﱠﻥ ﺍﻟﺪﻭ ﹶﻝ ﺍﻟﻐﺮﺑﻴ‪‬ﺔ ﺗﺒﺬ ﹸﻝ ﺟﻬﺪ‪‬ﻫﺎ ﻟﺼﺮﻑ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻹﺳﻼﻡ ﺍﻟﺼﺤﻴﺢ؛ ﻭﺫﻟﻚ‬
‫ﺽ ﻋﻤﻞ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﺍﳌﻨﺤﺮِﻓﲔ‪ ،‬ﻓﺘﻀﺒﻂ ﻋﻨﻬﻢ ﺻ‪‬ﻮﺭﹰﺍ ﻣﻦ‬
‫ﻋﻦ ﻃﺮﻳﻖ ﺗﺸﻮﻳﻪ ﺻﻮﺭﺓ ﺍﻹﺳﻼﻡ‪ ،‬ﺑﻌﺮ ِ‬
‫ﺍﻹﺟﺮﺍﻡ ﻛﺎﻟﻘﺘﻞ ﺑﺎﺳﻢ ﺍﳉﻬﺎﺩ‪ ،‬ﺃﻭ ﺍﻟﺴﺮﻗﺔ ﺑﺎﺳﻢ ﺍﻟ ﹶﻔﻲ‪‬ﺀ )ﺃﻱ‪ :‬ﺍﻟﻐﻨﺎﺋﻢ ﺍﻟﺒﺎﺭﺩﺓ(‪ ،‬ﺃﻱ ﻳﺄﺧﺬﻭﻥ ﻣﺎ ﻳﺸﺎﺅﻭﻥ‬
‫ﻣﻦ ﺍﶈﻼﱠﺕ ﺍﻟﺘﺠﺎﺭﻳﺔ ﺑﻼ ﲦﻦ ‪!!...‬‬
‫ﻼ ‪‬ﻡ{ ]ﺁﻝ‬
‫ﷲ ﺍ ِﻹ ‪‬ﺳ ﹶ‬
‫ﻓﻜﻤﺎ ﻻ ﳚﻮﺯ ﺃﻥ ﻳ‪‬ﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻫﻮ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻗﺎﻝ ﺍﷲ ﻓﻴﻪ‪} :‬ﺇﻥﱠ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ﻋِﻨ ‪‬ﺪ ﺍ ِ‬
‫ﻋﻤﺮﺍﻥ ‪ ،[19‬ﻓﻜﺬﻟﻚ ﻻ ﳚﻮﺯ ﺃﻥ ﻳ‪‬ﻘﺎﻝ‪ :‬ﻫﺬﻩ ﻫﻲ ﺩﻋﻮﺓ )ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ(‪ ،‬ﺃﻭ )ﺍﻟﺴﻠﻔﻴﺔ(‪ ،‬ﺃﻭ‬
‫ﻫﺬﻩ )ﻓﺘﺎﻭﻯ ﺍﻟﺴﻠﻔﻴ‪‬ﺔ!( ﻟﻠﺬﻳﻦ ﺍﻧﺘﺤﻠﻮﺍ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﺯﻭﺭﹰﺍ ﻭﻛﺬﺑﺎﹰ؛ ﻷ ﱠﻥ ﻣﻌﲎ )ﺍﻟﺴﻠﻔﻴﺔ(‬
‫ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻠﻴﻪ ﺳﻠﻔﹸﻨﺎ ﺍﻟﺼﺎﻟِﺢ‪ ،‬ﻭﻫﻢ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ ﺍﻟﻮﺣﻴﺪﺓ؛ ﻷ ﱠﻥ ﺍﻟﺮﺳﻮ ﹶﻝ ‬
‫ﻗﺎﻝ‪ )) :‬ﻭﺇﻥﱠ ﻫﺬﻩ ﺍﳌﻠﱠ ﹶﺔ ﺳﺘﻔﺘﺮﻕ ﺇﱃ ﺛﻼﺙ ﻭﺳﺒﻌﲔ‪ ،‬ﺛﻨﺘﺎﻥ ﻭﺳﺒﻌﻮﻥ ﰲ ﺍﻟﻨ‪‬ﺎﺭ‪ ،‬ﻭﻭﺍﺣﺪﺓ ﰲ ﺍﳉﻨ‪‬ﺔ‪،‬‬
‫)‪ (1‬ﺟﺮﻳﺪﺓ ﺟﺰﺍﺋﺮﻳﺔ ﻣﺴﺘﻘﻠﺔ‪.‬‬
‫)‪ (2‬ﺳﻠﱠﻤﺖ ﻫﺬﻩ ﺍﻟﻜﺘﻴﺒ ﹸﺔ ﻧﻔﺴ‪‬ﻬﺎ ﻋﻠﻰ ﺑﻜﺮﺓ ﺃﺑﻴﻬﺎ ﰲ ﻣﻨﺘﺼﻒ ﺳﻨﺔ ‪1420‬ﻫـ‪.‬‬
‫)‪ (3‬ﻫﺬﻩ ﺷﻬﺎﺩﺓ ﻣﻦ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻢ‪ ،‬ﻭﺇ ﱠﻻ ﻓﺜ ‪‬ﻢ ﺷﻬﺎﺩ ﹸﺓ ﻋﺸﺮﺍﺕ ﲟﺜﻞ ﻫﺬﺍ‪.‬‬
‫ﻭﺃﻣ‪‬ﺎ ﰲ ﻗﻮﳍﻢ ﻋﻦ ﻣﻴ‪‬ﺖ ﺍﳌﺴﻠﻤﲔ‪) :‬ﺍﳌﺮﺣﻮﻡ( ﻓﻤ‪‬ﺤ ﱡﻞ ﻧﻈﺮ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻳ‪‬ﻘﺎﻝ‪ :‬ﺭﲪﻪ ﺍﷲ‪ ،‬ﻭﻣﺎ ﺷﺎ‪‬ﻬﺎ ﻣﻦ ﺍﻷﺩﻋﻴﺔ‪.‬‬

‫ﻭﻫﻲ ﺍﳉﻤﺎﻋﺔ ((‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ‪ )) :‬ﻣﺎ ﺃﻧﺎ ﻋﻠﻴﻪ ﺍﻟﻴﻮﻡ ﻭﺃﺻﺤﺎﰊ ((‬

‫) ‪(1‬‬

‫‪.‬‬

‫ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻋ‪‬ﻨﺎﻩ ﺇﻣﺎ ‪‬ﻡ ﺩﺍﺭ ﺍﳍﺠﺮﺓ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ـ ﺭﲪﻪ ﺍﷲ ـ ﺑﻘﻮﻟﻪ‪:‬‬
‫) ‪(2‬‬
‫ﺢ ﺃﻭ‪‬ﻟﹶﻪ (( ‪.‬‬
‫ﺢ ﺁﺧ ‪‬ﺮ ﻫﺬﺍ ﺍﻷﻣﺮ ﺇﻻﱠ ﻣﺎ ﺃﺻﻠ ‪‬‬
‫)) ﻻ ﻳ‪‬ﺼﻠ ‪‬‬

‫)‪ (1‬ﺭﻭﺍﻩ ﺃﲪﺪ )‪ ،(102/4‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(4597‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(2642‬ﻭﻏﲑﻫﻢ ﻭﻫﻮ ﺻﺤﻴﺢ‪.‬‬
‫)‪ (2‬ﺍﻧﻈﺮ‪ :‬ﻣﺴﻨﺪ ﺍﳌﻮﻃﺄ ﻟﻠﺠﻮﻫﺮﻱ )ﻕ‪/138‬ﺏ(‪ ،‬ﻭﺍﻟﺘﻤﻬﻴﺪ ﻻﺑﻦ ﻋﺒﺪ ﺍﻟﱪ )‪.(10/23‬‬

‫–‪124@åß@31@òzÐ‬‬

‫‪a@鼊@Œbi@åi@íÈÛa@‡jÇ@òß(ýÈÛa@ôëbnÏ‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﻓﺘﻮﻯ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺎﺯ ﺭﲪﻪ ﺍﷲ‬
‫ﻣﻔﱵ ﻋﺎﻡ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻭﺭﺋﻴﺲ ﻫﻴﺌﺔ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺭﺋﻴﺲ ﺍﻟﻠﺠﻨﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻟﻺﻓﺘﺎﺀ‬
‫ﻓﻘﺪ ﺳ‪‬ﺌﻞ ﺑـﻤﻜﺔ ﻳﻮﻡ )‪ (26‬ﻣﻦ ﺫﻱ ﺍﳊﺠﺔ )‪1414‬ﻫـ( ـ ﻭﻫﻮ ﻣﺴﺠﻞ ﰲ ﺍﻟﺘﻮﻋﻴﺔ‬
‫) ‪(1‬‬
‫ﺍﻹﺳﻼﻣﻴﺔ ـ ﻋﻤ‪‬ﺎ ﻳﺄﰐ ‪:‬‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻷﻭﻝ‪:‬‬
‫ﺍﳉﻤﺎﻋﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺴﻠﹼﺤﺔ ﺑﺎﳉﺰﺍﺋﺮ ﹶﻗ ‪‬ﻮﹶﻟﺘ‪‬ﻜﻢ ﺃﻧ‪‬ﻜﻢ ﺗﺆﻳ‪‬ﺪﻭﻥ ﻣﺎ ﺗﻘﻮﻡ ﺑﻪ ﻣﻦ ﺍﻏﺘﻴﺎﻻﺕ ﻟﻠﺸﺮﻃﺔ‬
‫ﻭﲪﻞ ﺍﻟﺴ‪‬ﻼﺡ ﻋﻤﻮﻣﺎﹰ‪ ،‬ﻫﻞ ﻫﺬﺍ ﺻﺤﻴﺢ؟ ﻭﻣﺎ ﺣﻜﻢ ﻓﻌﻠﻬﻢ ﻣﻊ ﺫﻛﺮ ﻣﺎ ﺃﻣﻜﻦ ﻣﻦ ﺍﻷﺩﻟﹼﺔ ﺟﺰﺍﻛﻢ ﺍﷲ‬
‫ﺧﲑﺍ؟‬
‫ﺍﳉﻮﺍﺏ ﻣﻦ ﲰﺎﺣﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺑﺎﺯ‪:‬‬
‫)) ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﺍﳊﻤﺪ ﷲ ﻭﺻﻠﹼﻰ ﺍﷲ ﻭﺳﹼﻠﻢ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻭﻣﻦ‬
‫ﺍﻫﺘﺪﻯ ‪‬ﺪﺍﻩ‪ .‬ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻓﻘﺪ ﻧﺼﺤﻨﺎ ﺇﺧﻮﺍﻧﻨﺎ ﲨﻴﻌﹰﺎ ﰲ ﻛﻞ ﻣﻜﺎﻥ ـ ﺃﻋﲏ ﺍﻟﺪ‪‬ﻋﺎﺓ ـ ﻧﺼﺤﻨﺎﻫﻢ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻋﻠﻰ ﻋﻠﻢ ﻭﻋﻠﻰ‬
‫ﺑﺼﲑﺓ ﻭﺃﻥ ﻳﻨﺼﺤﻮﺍ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻌﺒﺎﺭﺍﺕ ﺍﳊﺴﻨﺔ ﻭﺍﻷﺳﻠﻮﺏ ﺍﳊﺴﻦ ﻭﺍﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ ﻭﺃﻥ ﳚﺎﺩﻟﻮﺍ ﺑﺎﻟﱵ ﻫﻲ‬
‫ﺴ‪‬ﻨ ِﺔ ﻭﺟ‪‬ﺎ ِﺩﹾﻟﻬ‪‬ﻢ ﺑِﺎﻟﱠﱵ‬
‫ﳊ‪‬‬
‫ﻚ ﺑِﺎﳊِ ﹾﻜ ‪‬ﻤ ِﺔ ﻭ‪‬ﺍ ﹶﳌ ‪‬ﻮ ِﻋ ﹶﻈ ِﺔ ﺍ ﹶ‬
‫ﻉ ﺇِﱃ ‪‬ﺳﺒِﻴ ِﻞ ‪‬ﺭﺑ‪ ‬‬
‫ﺃﺣﺴﻦ‪ ،‬ﻋﻤﻼ ﺑﻘﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪} :‬ﺍ ‪‬ﺩ ‪‬‬
‫ﺴ ‪‬ﻦ ﺇﻻﱠ‬
‫ﺏ ِﺇﻻﱠ ﺑِﺎﻟﱠﱵ ِﻫ ‪‬ﻲ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺴ ‪‬ﻦ{ ]ﺍﻟﻨﺤﻞ ‪ ،[125‬ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪} :‬ﻭﻻ ‪‬ﺗﺠ‪‬ﺎ ِﺩﻟﹸﻮﺍ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ِﻫ ‪‬ﻲ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺍﻟﱠﺬِﻳ ‪‬ﻦ ﹶﻇ ﹶﻠﻤ‪‬ﻮﺍ ِﻣ ‪‬ﻨﻬ‪‬ﻢ{ ]ﺍﻟﻌﻨﻜﺒﻮﺕ ‪ ،[46‬ﻓﺎﷲ ﺟ ﹼﻞ ﻭﻋﻼ ﺃﻣﺮ ﺍﻟﻌﺒﺎﺩ ﺑﺎﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻭﺃﺭﺷﺪﻫﻢ ﺇﱃ‬
‫ﺍﻟﻄﺮﻳﻘﺔ ﺍﳊﻜﻴﻤﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺑﺎﳊﻜﻤﺔ ﻳﻌﲏ ﺑﺎﻟﻌﻠﻢ‪ :‬ﻗﺎﻝ ﺍﷲ‪ ،‬ﻗﺎﻝ ﺭﺳﻮﻟﻪ‪ ،‬ﻭﺑﺎﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ‬
‫ﻭﺟﺪﺍﳍﻢ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ‪ ،‬ﻋﻨﺪ ﺍﻟﺸ‪‬ﺒﻬﺔ ﳛﺼﻞ ﺍﳉﺪﺍﻝ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ﻭﺍﻷﺳﻠﻮﺏ ﺍﳊﺴﻦ ﺣﱴ ﺗﺰﻭﻝ‬
‫ﺍﻟﺸ‪‬ﺒﻬﺔ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺃﺣﺪ ﻣﻦ ﺍﻟﺪ‪‬ﻋﺎﺓ ﰲ ﺍﳉﺰﺍﺋﺮ ﻗﺎﻝ ﻋﻨ‪‬ﻲ‪ :‬ﻗﻠﺖ ﳍﻢ‪ :‬ﻳﻐﺘﺎﻟﻮﻥ ﺍﻟﺸ‪‬ﺮﻃﺔ ﺃﻭ ﻳﺴﺘﻌﻤﻠﻮﻥ ﺍﻟﺴ‪‬ﻼﺡ‬

‫ﺾ ﺟﻠﺴﺎﺋﻪ ﻳﻮﻣﺌﺬ‪.‬‬
‫)‪ (1‬ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ ﻣﻦ ﺇﻧﺸﺎﺋﻲ‪ ،‬ﻭﻗﺮﺃﻫﺎ ﻋﻠﻰ ﲰﺎﺣﺔ ﺍﻟﺸﻴﺦ ﺑﻌ ‪‬‬

‫ﰲ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻫﺬﺍ ﻏﻠﻂ ﻟﻴﺲ ﺑﺼﺤﻴﺢ ﺑﻞ ﻫﻮ ﻛﺬﺏ‬

‫) ‪(1‬‬

‫‪.‬‬

‫ﺇﻧ‪‬ﻤﺎ ﺗﻜﻮﻥ ﺍﻟﺪﻋﻮﺓ ﺑﺎﻷﺳﻠﻮﺏ ﺍﳊﺴﻦ‪ :‬ﻗﺎﻝ ﺍﷲ‪ ،‬ﻗﺎﻝ ﺭﺳﻮﻟﻪ‪ ،‬ﺑﺎﻟﺘ‪‬ﺬﻛﲑ ﻭﺍﻟﻮﻋﻆ ﻭﺍﻟﺘ‪‬ﺮﻏﻴﺐ‬
‫ﻭﺍﻟﺘ‪‬ﺮﻫﻴﺐ‪ ،‬ﻫﻜﺬﺍ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻛﻤﺎ ﻛﺎﻥ ﺍﻟﻨﱯ  ﻭﺃﺻﺤﺎﺑﻪ ﰲ ﻣﻜﹼﺔ ﺍﳌﻜﺮﻣﺔ ﻗﺒﻞ ﺃﻥ ﻳﻜﻮﻥ ﳍﻢ‬
‫ﺳﻠﻄﺎﻥ‪ ،‬ﻣﺎ ﻛﺎﻧﻮﺍ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮﻥ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺴ‪‬ﻼﺡ‪ ،‬ﻳﺪﻋﻮﻥ ﺍﻟﻨﺎﺱ ﺑﺎﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻟﻜﻼﻡ ﺍﻟﻄﻴ‪‬ﺐ ﻭﺍﻷﺳﻠﻮﺏ‬
‫ﺍﳊﺴﻦ؛ ﻷ ﱠﻥ ﻫﺬﺍ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﺼ‪‬ﻼﺡ ﻭﺃﻗﺮﺏ ﺇﱃ ﻗﺒﻮﻝ ﺍﳊﻖ‪.‬‬
‫ﺃﻣ‪‬ﺎ ﺍﻟﺪﻋﻮﺓ ﺑﺎﻻﻏﺘﻴﺎﻻﺕ ﺃﻭ ﺑﺎﻟﻘﺘﻞ ﺃﻭ ﺑﺎﻟﻀﺮﺏ ﻓﻠﻴﺲ ﻫﺬﺍ ﻣﻦ ﺳﻨ‪‬ﺔ ﺍﻟﻨﱯ  ﻭﻻ ﻣﻦ ﺳﻨ‪‬ﺔ ﺃﺻﺤﺎﺑﻪ‪،‬‬
‫ﻟﻜﻦ ﹶﻟﻤ‪‬ﺎ ﻭﻻﱠﻩ ﺍﷲ ﺍﳌﺪﻳﻨﺔ ﻭﺍﻧﺘﻘﻞ ﺇﻟﻴﻬﺎ ﻣﻬﺎﺟﺮﹰﺍ ﻛﺎﻥ ﺍﻟﺴ‪‬ﻠﻄﺎﻥ ﻟﻪ ﰲ ﺍﳌﺪﻳﻨﺔ ﻭﺷﺮﻉ ﺍﷲ ﺍﳉﻬﺎﺩ ﻭﺇﻗﺎﻣﺔ‬
‫ﺍﳊﺪﻭﺩ‪ ،‬ﺟﺎﻫﺪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﳌﺸﺮﻛﲔ ﻭﺃﻗﺎﻡ ﺍﳊﺪﻭﺩ ﺑﻌﺪ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﺬﻟﻚ‪.‬‬
‫ﻓﺎﻟﺪ‪‬ﻋﺎﺓ ﺇﱃ ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﻥ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮﺍ ﺇﱃ ﺍﷲ ﺑﺎﻷﺳﻠﻮﺏ ﺍﳊﺴﻦ‪ :‬ﺑﺎﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨ‪‬ﺒﻮﻳﺔ‪،‬‬
‫ﻭﺇﺫ ﱂ ﺗ‪‬ﺠ ِﺪ ﺍﻟﺪﻋﻮﺓ ﺭﻓﻌﻮﺍ ﺍﻷﻣﺮ ﻟﻠﺴ‪‬ﻠﻄﺎﻥ ﻭﻧﺼﺤﻮﺍ ﻟﻠﺴ‪‬ﻠﻄﺎﻥ ﺣﱴ ﻳﻨﻔﹼﺬ‪ ،‬ﺍﻟﺴ‪‬ﻠﻄﺎﻥ ﻫﻮ ﺍﻟﺬﻱ ﻳﻨﻔﹼﺬ‪،‬‬
‫ﻳﺮﻓﻌﻮﻥ ﺍﻷﻣﺮ ﺇﻟﻴﻪ ﻓﻴﻨﺼﺤﻮﻧﻪ ﺑﺄ ﹼﻥ ﺍﻟﻮﺍﺟﺐ ﻛﺬﺍ ﻭﺍﻟﻮﺍﺟﺐ ﻛﺬﺍ ﺣﱴ ﳛﺼﻞ ﺍﻟﺘ‪‬ﻌﺎﻭﻥ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺑﲔ‬
‫ﺍﻟﺮﺅﺳﺎﺀ ﻣﻦ ﺍﳌﻠﻮﻙ ﻭﺍﻷﻣﺮﺍﺀ ﻭﺭﺅﺳﺎﺀ ﺍﳉﻤﻬﻮﺭﻳ‪‬ﺎﺕ‪ ،‬ﺍﻟﺪ‪‬ﻋﺎﺓ ﻳﺮﻓﻌﻮﻥ ﺍﻷﻣﺮ ﺇﻟﻴﻬﻢ ﰲ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﲢﺘﺎﺝ‬
‫ﺇﱃ ﻓﻌﻞ‪ :‬ﺇﱃ ﺳﺠﻦ‪ ،‬ﺇﱃ ﻗﺘﻞ‪ ،‬ﺇﱃ ﺇﻗﺎﻣﺔ ﺣﺪ‪ ،‬ﻭﻳﻨﺼﺤﻮﻥ ﻭﻻﺓ ﺍﻷﻣﻮﺭ ﻭﻳﻮﺟ‪‬ﻬﻮ‪‬ﻢ ﺇﱃ ﺍﳋﲑ ﺑﺎﻷﺳﻠﻮﺏ‬
‫ﺴ ‪‬ﻦ ِﺇﻻﱠ‬
‫ﺏ ﺇﻻﱠ ﺑِﺎﻟﱠﱵ ِﻫ ‪‬ﻲ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺍﳊﺴﻦ ﻭﺍﻟﻜﻼﻡ ﺍﻟﻄﻴ‪‬ﺐ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺟ ﹼﻞ ﻭﻋﻼ‪} :‬ﻭ ﹶﻻ ‪‬ﺗﺠ‪‬ﺎ ِﺩﻟﹸﻮﺍ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﻟﻜِﺘﺎ ِ‬
‫ﱄ ﺍﻷﻣﺮ ﺃﻥ‬
‫ﺍﻟﱠﺬِﻳ ‪‬ﻦ ﹶﻇ ﹶﻠﻤ‪‬ﻮﺍ ِﻣ ‪‬ﻨﻬ‪‬ﻢ{ ]ﺍﻟﻌﻨﻜﺒﻮﺕ ‪ ،[46‬ﻓﻠﻮ ﻇﻠﻢ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﻏﲑﻫﻢ ﻓﻌﻠﻰ ﻭ ﹼ‬
‫ﻳﻌﺎﻣﻠﻪ ﲟﺎ ﻳﺴﺘﺤﻖ‪ ،‬ﺃﻣﺎ ﺍﻟﺪ‪‬ﻋﺎﺓ ﺇﱃ ﺍﷲ ﻓﻌﻠﻴﻬﻢ ﺑﺎﻟﺮ‪‬ﻓﻖ ﻭﺍﳊﻜﻤﺔ ﻟﻘﻮﻝ ﺍﻟﻨﱯ ‪ )) :‬ﺇﻥﹼ ﺍﻟﺮ‪‬ﻓﻖ ﻻ ﻳﻜﻮﻥ ﰲ‬
‫) ‪(2‬‬
‫ﺤﺮ‪‬ﻡ‬
‫ﺷﻲﺀ ﺇﻻ ﺯﺍﻧﻪ ﻭﻻ ‪‬ﻳﱰﹶﻉ ﻣﻦ ﺷﻲﺀ ﺇﻻ ﺷﺎﻧﻪ (( ‪ ،‬ﻭﻳﻘﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ )) :‬ﻣ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫) ‪(3‬‬
‫ﺍﻟﺮ‪‬ﻓﻖ ﳛﺮﻡ ﺍﳋﲑ ﻛﻠﻪ (( ‪.‬‬
‫ﻓﻌﻠﻴﻬﻢ ﺃﻥ ‪‬ﻳﻌِﻈﻮﺍ ﺍﻟﻨﺎﺱ ﻭﻳﺬﻛﹼﺮﻭﻫﻢ ﺑﺎﻟﻌﺬﺍﺏ ﻭﺍﻷﺣﺎﺩﻳﺚ ﻭﻣﻦ ﻛﺎﻥ ﻋﻨﺪﻩ ﺷﺒﻬﺔ ﳚﺎﺩﻟﻮﻧﻪ ﺑﺎﻟﱵ‬
‫ﻫﻲ ﺃﺣﺴﻦ‪ :‬ﺍﻵﻳﺔ ﻣﻌﻨﺎﻫﺎ ﻛﺬﺍ‪ ،‬ﺍﳊﺪﻳﺚ ﻣﻌﻨﺎﻩ ﻛﺬﺍ‪ ،‬ﻗﺎﻝ ﺍﷲ ﻛﺬﺍ‪ ،‬ﻗﺎﻝ ﺭﺳﻮﻟﻪ ﻛﺬﺍ‪ ،‬ﺣﱴ ﺗﺰﻭﻝ ﺍﻟﺸ‪‬ﺒﻬﺔ‬
‫ﻭﺣﱴ ﻳﻈﻬﺮ ﺍﳊﻖ‪.‬‬

‫)‪ (1‬ﻭﰲ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﺍﳉﺎﻣﻊ ﺭ ‪‬ﺩ ﻋﻠﻰ ﲨﻴﻊ ﺍﳉﺒﻬﺎﺕ ﺍﳌﻘﺎﺗﻠﺔ ﰲ ﺍﳉﺰﺍﺋﺮ؛ ﻷﻧ‪‬ﻬﻢ ﻳﺸﺘﺮﻛﻮﻥ ﲨﻴﻌﹰﺎ ﰲ ﺩﻣﺎﺀ ﺍﻟﺸﺮﻃﺔ‪ ،‬ﻧﻌﻮﺫ ﺑﺎﷲ‬
‫ﻣﻦ ‪‬ﺗِﺒ ‪‬ﻌ ِﺔ ﺍﻟﺪﻣﺎﺀ!‬
‫)‪ (2‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(2594‬‬
‫)‪ (3‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(2592‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪.(4809‬‬

‫–‪124@åß@33@òzÐ‬‬

‫ﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺇﺧﻮﺍﻧﻨﺎ ﰲ ﺍﳉﺰﺍﺋﺮ ﻭﰲ ﻏﲑ ﺍﳉﺰﺍﺋﺮ‬

‫) ‪(1‬‬

‫‪ ،‬ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺴﻠﻜﻮﺍ‬

‫ﻣﺴﻠﻚ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺣﲔ ﻛﺎﻥ ﰲ ﻣﻜﹼﺔ ﻭﺍﻟﺼ‪‬ﺤﺎﺑﺔ ﻛﺬﻟﻚ‪ ،‬ﺑﺎﻟﻜﻼﻡ ﺍﻟﻄﻴ‪‬ﺐ‬
‫ﻭﺍﻷﺳﻠﻮﺏ ﺍﳊﺴﻦ؛ ﻷ ﹼﻥ ﺍﻟﺴﻠﻄﺎﻥ ﻟﻴﺲ ﳍﻢ ﺍﻵﻥ ﻟﻐﲑﻫﻢ‪ ،‬ﻭﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻨﺎﺻﺤﻮﺍ ﺍﻟﺴﻠﻄﺎﻥ ﻭﺍﳌﺴﺆﻭﻟﲔ‬
‫ﺑﺎﳊﻜﻤﺔ ﻭﺍﻟﻜﻼﻡ ﺍﻟﻄﻴﺐ ﻭﺍﻟﺰ‪‬ﻳﺎﺭﺍﺕ ﺑﺎﻟﻨﻴ‪‬ﺔ ﺍﻟﻄﻴﺒﺔ ﺣﱴ ﻳﺘﻌﺎﻭﻧﻮﺍ ﻋﻠﻰ ﺇﻗﺎﻣﺔ ﺃﻣﺮ ﺍﷲ ﰲ ﺃﺭﺽ ﺍﷲ‪ ،‬ﻭﺣﱴ‬
‫ﻳﺘﻌﺎﻭﻥ ﺍﳉﻤﻴﻊ ﰲ ﺭﺩﻉ ﺍ‪‬ﺮﻡ ﻭﺇﻗﺎﻣﺔ ﺍﳊﻖ‪.‬‬
‫ﻓﺎﻷﻣﺮﺍﺀ ﻭﺍﻟﺮ‪‬ﺅﺳﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺘ‪‬ﻨﻔﻴﺬ‪ ،‬ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺪ‪‬ﻋﺎﺓ ﺇﱃ ﺍﷲ ﻋﻠﻴﻬﻢ ﺍﻟﻨﺼﻴﺤﺔ ﻭﺍﻟﺒﻼﻍ ﻭﺍﻟﺒﻴﺎﻥ‪ .‬ﻧﺴﺄﻝ‬
‫ﺍﷲ ﻟﻠﺠﻤﻴﻊ ﺍﳍﺪﺍﻳﺔ ((‪.‬‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﱐ‪:‬‬
‫ﻗﺎﻣﺖ ﺍﳉﻤﺎﻋﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺴﻠﹼﺤﺔ ﺑﺘﻬﺪﻳﺪ ﺃﺋﻤ‪‬ﺔ ﻭﺯﺍﺭﺓ ﺍﻟﺸ‪‬ﺌﻮﻥ ﺍﻟﺪﻳﻨﻴ‪‬ﺔ ﺑﺎﳉﺰﺍﺋﺮ‪ ،‬ﺍﻟﺬﻳﻦ ﻻ ﻳﺼﺮ‪‬ﺣﻮﻥ‬
‫ﺐ ﺍﳊﻜﹼﺎﻡ ﻋﻠﻰ ﺍﳌﻨﺎﺑﺮ؛ ﺇﻣ‪‬ﺎ ﺗﻮﻗﻴﻒ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﻭﺍﳉﻤﻌﺔ ﻭﺇﻣ‪‬ﺎ ﺍﻟﻘﺘﻞ ﲝﺠ‪‬ﺔ ﺃﻧ‪‬ﻪ ﻣﻮﻇﹼﻒ ﻟﺪﻯ‬
‫ﺑﺴ ‪‬‬
‫ﺍﻟﻄﹼﻮﺍﻏﻴﺖ‪ ،‬ﻭﻗﺪ ﻧﻔﹼﺬﻭﺍ ﺍﻟﻘﺘﻞ ﰲ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺋ ‪‬ﻤﺔ ﺍﻟﺬﻳﻦ ﱂ ﻳﺴﺘﺠﻴﺒﻮﺍ ﳍﻢ ﻛﻤﺎ ﺗﻌﻄﹼﻠﺖ ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ‬
‫ﰲ ﺑﻌﺾ ﺍﳌﺪﻥ ﻓﻤﺎ ﺣﻜﻢ ﻫﺬﺍ ﺍﻟﻔﻌﻞ؟‬
‫ﺍﳉﻮﺍﺏ‪ )) :‬ﻣﺎ ﻳﺼﻠﺢ ﻫﺬﺍ! ﻫﺬﺍ ﺃﻳﻀﺎ ﻏﻠﻂ‪ ،‬ﻫﺬﺍ ﻣﺎ ﻳﺼﻠﺢ! ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻋﺎﺓ ﺃﻥ ﻳﻨﺼﺤﻮﺍ‬
‫ﺍﻟﻨﺎﺱ ﺑﺎﻟﻜﻼﻡ ﺍﻟﻄﻴﺐ ﻳﻨﺼﺤﻮﺍ ﺍﳋﻄﺒﺎﺀ ﻭﻳﻨﺼﺤﻮﺍ ﺍﻷﺋﻤ‪‬ﺔ ﺣﱴ ﻳﺴﺘﻌﻤﻠﻮﺍ ﻣﺎ ﺷﺮﻉ ﺍﷲ‪.‬‬
‫ﺐ ﺍﻷﻣﺮﺍﺀ ﻋﻠﻰ ﺍﳌﻨﺎﺑﺮ ﻓﻠﻴﺲ ﻣﻦ ﺍﻟﻌﻼﺝ‪ ،‬ﻓﺎﻟﻌﻼﺝ ﺍﻟﺪ‪‬ﻋﺎﺀ ﳍﻢ ﺑﺎﳍﺪﺍﻳﺔ ﻭﺍﻟﺘ‪‬ﻮﻓﻴﻖ ﻭﺻﻼﺡ ﺍﻟ‪‬ﻨﻴ‪‬ﺔ‬
‫ﺃﻣ‪‬ﺎ ﺳ ‪‬‬
‫ﻭﺍﻟﻌﻤﻞ ﻭﺻﻼﺡ ﺍﻟﺒﻄﺎﻧﺔ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺍﻟﻌﻼﺝ‪،‬ﻷﻥﹼ ﺳﺒ‪‬ﻬﻢ ﻻ ﻳﺰﻳﺪﻫﻢ ﺇﻻ ﺷﺮ‪‬ﺍ‪ ،‬ﻻ ﻳﺰﻳﺪﻫﻢ ﺧﲑﺍﹰ‪ ،‬ﺳﺒ‪‬ﻬﻢ ﻟﻴﺲ‬
‫ﻣﻦ ﺍﳌﺼﻠﺤﺔ‪ ،‬ﻭﻟﻜﻦ ﻳ‪‬ﺪﻋ‪‬ﻰ ﳍﻢ ﺑﺎﳍﺪﺍﻳﺔ ﻭﺍﻟﺘ‪‬ﻮﻓﻴﻖ ﻭﺍﻟﺼ‪‬ﻼﺡ ﺣﱴ ﻳﻘﻴﻤﻮﺍ ﺃﻣﺮ ﺍﷲ ﰲ ﺃﺭﺽ ﺍﷲ ﻭﺃ ﹼﻥ ﺍﷲ‬
‫ﻳﺼﻠﺢ ﳍﻢ ﺍﻟﺒﻄﺎﻧﺔ ﺃﻭ ﻳﺒﺪﳍﻢ ﲞﲑ ﻣﻨﻬﻢ ﺇﺫﺍ ﺃﺑﻮﺍ‪ ،‬ﺃﻥ ﻳﺼﻠﺤﻬﻢ ﺃﻭ ﻳﺒﺪﳍﻢ ﲞﲑ ﻣﻨﻬﻢ‪ ،‬ﺃﻣﺎ ﺳﺒ‪‬ﻬﻢ ﻭﻟﻌﻨﻬﻢ‬
‫) ‪(2‬‬
‫ﺃﻭ ﺳﺐ ﺍﻟﺸ‪‬ﺮﻃﺔ ﺃﻭ ﻟﻌﻨﻬﻢ ﺃﻭ ﺿﺮ‪‬ﻢ ﺃﻭ ﺿﺮﺏ ﺍﳋﻄﺒﺎﺀ ﻛﻞ ﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﺍﻹﺳﻼﻡ ‪.‬‬
‫)‪ (1‬ﻭﰲ ﻫﺬﺍ ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺃ ﱠﻥ ﺍﻟﻔﺘﻮﻯ ﻋﺎ ‪‬ﻣ ﹲﺔ ﻟﻌﻤﻮﻡ ﺍﻷﻗﻄﺎﺭ ﺍﻹﺳﻼﻣﻴﺔ؛ ﻟﻨﺪﺭﺓ ﺍﻟﻔﻮﺍﺭﻕ ﺑﲔ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻴﻮﻡ‪ ،‬ﻓﻌﻠﻰ‬
‫ﺍﳌﺘﺤﻤ‪‬ﺴﲔ ﰲ ﺍﻟﺒﻼﺩ ﺍﻷﺧﺮﻯ ﺍﻟﺬﻳﻦ ﻳﺘﺄﻫ‪‬ﺒﻮﻥ ﻟﻠﺘﺠﺮﺑﺔ ﻋﻠﻰ ﺩﻣﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻣﺮ‪‬ﺓ ﺑﻌﺪ ﻣﺮ‪‬ﺓ ﺃﻥ ﻳﻠﺘﺰﻣﻮﺍ ‪‬ﺬﻩ ﺍﻟﻔﺘﻮﻯ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ‬
‫ﺡ ﺑﲔ‬
‫ﻭﺃﻧ‪‬ﻬﺎ ﻣﻦ ﻣ‪‬ﻔﱵ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺍﻟﻌﻼﱠﻣﺔ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺑﺎﺯ ﺭﲪﻪ ﺍﷲ‪ ،‬ﺍﻟﺬﻱ ﻗﻴﻞ ﻓﻴﻪ ﲝ ‪‬ﻖ‪ )) :‬ﻛﺄ ﱠﻥ ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ ﻟ ‪‬ﻮ ‪‬‬
‫ﻋﻴﻨﻴﻪ ((؛ ﻟﺪﺍﺭﻳﺘﻪ ﺑﺄﺣﻮﺍﻝ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺧﻼﻓﹰﺎ ﻟِﻤﺎ ‪‬ﻳﺸِﻴﻌ‪‬ﻴﻪ ﻋﻨﻪ ﺍﳊﺮﻛﻴ‪‬ﻮﻥ ﰲ ﳎﺎﻟﺴﻬﻢ ﺍﳋﺎﺻﺔ‪ ،‬ﺃ ﹶﻻ ﻓﺎﺣﺬﺭﻭﻫﻢ ﻭﺇﻥ ﻗﺎﻟﻮﺍ‪:‬‬
‫ﺐ ﺫﻱ ﺍﻟﻮﺟﻬﲔ!‬
‫)ﲰﺎﺣﺔ ﺍﻟﻮﺍﻟﺪ(؛ ﻓﺈ ﱠﻥ ﺃﻛﺜﺮ‪‬ﻫﻢ ﳌﻨﻬﺞ ﺍﻟﺸﻴﺦ ﻭﺍﺋﺪ‪ ،‬ﻭﺍﷲ ﺣﺴﻴ ‪‬‬
‫)‪ (2‬ﻗﺎﻝ ﺍﻹﻣﺎ ‪‬ﻡ ﺍﻟﱪ‪‬ﺎﺭﻱ ﰲ ﺷﺮﺡ ﺍﻟﺴﻨﺔ )ﺹ‪ 113:‬ـ ‪ 114‬ـ ﺍﻟﺮﺩﺍﺩﻱ(‪:‬‬
‫ﺐ‬
‫ﺖ ﺍﻟﺮ‪‬ﺟ ﹶﻞ ﻳﺪﻋﻮ ﻟﻠﺴﻠﻄﺎﻥ ﻓﺎﻋﻠﻢ ﺃﻧ‪‬ﻪ ﺻﺎﺣ ‪‬‬
‫ﺐ ﻫﻮﻯ‪ ،‬ﻭﺇﺫﺍ ﺭﺃﻳ ‪‬‬
‫ﺖ ﺍﻟﺮ‪‬ﺟ ﹶﻞ ﻳﺪﻋﻮ ﻋﻠﻰ ﺍﻟﺴﻠﻄﺎﻥ ﻓﺎﻋﻠﻢ ﺃﻧ‪‬ﻪ ﺻﺎﺣ ‪‬‬
‫)) ﻭﺇﺫﺍ ﺭﺃﻳ ‪‬‬

‫–‪124@åß@34@òzÐ‬‬

‫ﺱ{ ]ﺇﺑﺮﺍﻫﻴﻢ ‪،[52‬‬
‫ﻍ ﻟِﻠﻨ‪‬ﺎ ِ‬
‫ﻼﹲ‬
‫ﺍﻟﻮﺍﺟﺐ ﺍﻟﻨﺼﻴﺤﺔ ﻭﺍﻟﺒﻼﻍ ﻭﺍﻟﺒﻴﺎﻥ ﻗﺎﻝ ﺍﷲ ﺟ ﹼﻞ ﻭﻋﻼ‪} :‬ﻫﺬﺍ ‪‬ﺑ ﹶ‬
‫ﻓﺎﻟﻘﺮﺁﻥ ﺑﻼﻍ ﻭﺍﻟﺴﻨﺔ ﺑﻼﻍ‪ ،‬ﻗﺎﻝ ﺟ ﹼﻞ ﻭﻋﻼ‪} :‬ﻭﺃﹸﻭ ِﺣ ‪‬ﻲ ﺇﱄﹼ ﻫﺬﺍ ﺍﻟﻘﺮﺀﺍ ﹸﻥ ُﻷ‪‬ﻧ ِﺬﺭ‪‬ﻛﻢ ﺑﻪ ﻭﻣ‪‬ﻦ ‪‬ﺑﻠﹶﻎ{‬
‫ﷲ ‪‬ﻋﻠﹶﻰ ﹸﻛﻞﱢ‬
‫ﺖ ‪‬ﻧﺬِﻳ ‪‬ﺮ ﻭﺍ ُ‬
‫ﺱ{ ]ﺇﺑﺮﺍﻫﻴﻢ ‪ِ} ،[44‬ﺇﻧ‪‬ﻤ‪‬ﺎ ﺃﹶﻧ ‪‬‬
‫]ﺍﻷﻧﻌﺎﻡ ‪ ،[19‬ﻗﺎﻝ ﺟ ﹼﻞ ﻭﻋﻼ‪} :‬ﻭﺃﹶﻧ ِﺬ ِﺭ ﺍﻟﻨﺎﹼ ‪‬‬
‫‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﻭﻛِﻴ ﹲﻞ{ ]ﻫﻮﺩ ‪.[12‬‬
‫ﻓﺎﻟﻌﻠﻤﺎﺀ ﻫﻢ ﺧﻠﻔﺎﺀ ﺍﻟﺮ‪‬ﺳﻞ‪ ،‬ﻳﻨﺬﺭﻭﻥ ﺍﻟﻨﺎﺱ ﻭﳛﺬﹼﺭﻭ‪‬ﻢ ﻣﻦ ﻋﻘﺎﺏ ﺍﷲ‪ ،‬ﻭﻳﺮﺷﺪﻭ‪‬ﻢ ﺇﱃ ﻃﺎﻋﺔ ﺍﷲ‪،‬‬
‫ﻭﻳﺄﻣﺮﻭ‪‬ﻢ ﺑﺘﻘﻮﻯ ﺍﷲ‪ ،‬ﻭﳛﺬﹼﺭﻭ‪‬ﻢ ﻣﻦ ﻣﻌﺎﺻﻲ ﺍﷲ‪ ،‬ﻭﻳﻨﺼﺤﻮﻥ ﻭﻻﺓ ﺍﻷﻣﻮﺭ ﻣﻦ ﺍﻷﻣﺮﺍﺀ ﻭﻏﲑﻫﻢ‪،‬‬
‫ﻳﻨﺼﺤﻮ‪‬ﻢ‪ ،‬ﻳﻮﺟ‪‬ﻬﻮ‪‬ﻢ ﺇﱃ ﺍﳋﲑ ﻭ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮﻥ ﳍﻢ ﺑﺎﳍﺪﺍﻳﺔ؛ ﻷ ﹼﻥ ﻫﺬﺍ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﻨ‪‬ﺠﺎﺡ ﻭﺃﻗﺮﺏ ﺇﱃ ﺍﳋﲑ‬
‫ﺣﱴ ﺗﻨﺘﺸﺮ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻭﺣﱴ ﻳﺘﻔﻘﹼﻪ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺣﱴ ﻳﻌﻠﻤﻮﺍ ﺃﺣﻜﺎﻡ ﺍﷲ‪.‬‬
‫ﺸ ‪‬ﺮ ﻭﻛﺜﺮﺓ‬
‫ﺃﻣﺎ ﺇﺫﺍ ﻋ‪‬ﻮﻣﻠﻮﺍ ﺑﺎﻟﻀ‪‬ﺮﺏ ﺃﻭ ﺑﺎﻟﻮﻋﻴﺪ ﻟﻠﺨﻄﺒﺎﺀ ﻭﻏﲑﻫﻢ ﻛﺎﻥ ﻫﺬﺍ ﻣﻦ ﺃﺳﺒﺎﺏ ﻇﻬﻮﺭ ﺍﻟ ‪‬‬
‫ﺸ ‪‬ﺮ ﻭﻗﻠﱠﺔ ﺍﳋﲑ‪ .‬ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮ‪‬ﺓ ﺇﻻ ﺑﺎﷲ‪ .‬ﻧﻌﻢ؟ ((‪.‬‬
‫ﺍﻟ ‪‬‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﹼﺎﻟﺚ‪:‬‬
‫ﻛﻤﺎ ﻗﺎﻣﺖ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ﺑﻘﺘﻞ ﺑﻌﺾ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻼﹼﺋﻲ ﺃﺑﲔ ﺍﺭﺗﺪﺍﺀ ﺍﳊﺠﺎﺏ‪ ،‬ﻓﻬﻞ ﻳﺴﻮﻍ ﳍﻢ ﻫﺬﺍ؟‬
‫ﺍﳉﻮﺍﺏ‪ )) :‬ﻫﺬﺍ ﺃﻳﻀﺎ ﻏﻠﻂ‪ ،‬ﻻ ﻳﺴﻮﻍ ﳍﻢ ﻫﺬﺍ‪ ،‬ﺍﻟﻮﺍﺟﺐ ﺍﻟﻨﺼﻴﺤﺔ‪ ،‬ﺍﻟﻨﺼﻴﺤﺔ ﻟﻠﻨ‪‬ﺴﺎﺀ ﺣﱴ‬
‫ﳛﺘﺠﱭ‪ ،‬ﻭﺍﻟﻨﺼﻴﺤﺔ ﳌﻦ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ﺣﱴ ﻳﺼﻠﹼﻲ‪ ،‬ﻭﺍﻟﻨﺼﻴﺤﺔ ﳌﻦ ﻳﺄﻛﻞ ﺍﻟﺮ‪‬ﺑﺎ ﺣﱴ ﻳﺪﻉ ﺍﻟﺮ‪‬ﺑﺎ‪ ،‬ﻭﺍﻟﻨﺼﻴﺤﺔ‬
‫ِﻟﻤ‪‬ﻦ ﻳﺘﻌﺎﻃﻰ ﺍﻟﺰ‪‬ﱏ ﺣﱴ ‪‬ﻳ ‪‬ﺪﻉ ﺍﻟﺰ‪‬ﱏ‪ ،‬ﻭﺍﻟﻨﺼﻴﺤﺔ ﳌﻦ ﻳﺘﻌﺎﻃﻰ ﺷﺮﺏ ﺍﳋﻤﺮ ﺣﱴ ﻳﺪﻉ ﺷﺮﺏ ﺍﳋﻤﺮ‪ ،‬ﻛ ﱞﻞ‬
‫ﻳ‪‬ﻨﺼﺢ‪ ،‬ﻳﻨﺼﺤﻮﻥ‪ :‬ﻗﺎﻝ ﺍﷲ ﻭﻗﺎﻝ ﺭﺳﻮﻟﻪ‪ :‬ﺑﺎﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴ‪‬ﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﳛﺬﹼﺭﻭ‪‬ﻢ ﻣﻦ ﻏﻀﺐ‬
‫ﺍﷲ ﻭﻣﻦ ﻋﺬﺍﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻀ‪‬ﺮﺏ ﺃﻭ ﺍﻟﻘﺘﻞ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻷﺫﻯ ﻓﻼ ﻳﺼﻠﺢ ﻟﻠﺪ‪‬ﻋﺎﺓ‪ ،‬ﻫﺬﺍ ﻳﻨﻔﹼﺮ ﻣﻦ ﺍﻟﺪﻋﻮﺓ‪،‬‬
‫ﻭﻟﻜﻦ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻋﺎﺓ ﺃﻥ ﻳﺘﺤﻠﹼﻮﺍ ﺑﺎﳊﻠﻢ ﻭﺍﻟﺼﱪ ﻭﺍﻟﺘ‪‬ﺤﻤ‪‬ﻞ ﻭﺍﻟﻜﻼﻡ ﺍﻟﻄﻴﺐ ﰲ ﺍﳌﺴﺎﺟﺪ ﻭﰲ ﻏﲑﻫﺎ ﺣﱴ‬
‫ﺳ‪‬ﻨ ٍﺔ ﺇﻥ ﺷﺎﺀ ﺍﷲ ((‪.‬‬
‫ﱠﰒ ﺫﻛﺮ ـ ﺭﲪﻪ ﺍﷲ ـ ﻋﻦ ﻓﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ ﻗﻮﻟﹶﻪ‪ )) :‬ﻟﻮ ﺃ ﱠﻥ ﱄ ﺩﻋﻮ ﹰﺓ ﻣﺴﺘﺠﺎﺑ ﹰﺔ ﻣﺎ ﺟﻌﻠﺘ‪‬ﻬﺎ ﺇ ﱠﻻ ﰲ ﺍﻟﺴﻠﻄﺎﻥ‪.‬‬
‫ﻗﻴﻞ ﻟﻪ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﻠ ‪‬ﻲ! ﻓﺴ‪‬ﺮ ﻟﻨﺎ ﻫﺬﺍ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﺟﻌﻠﺘ‪‬ﻬﺎ ﰲ ﻧﻔﺴﻲ ﱂ ‪‬ﺗ ‪‬ﻌﺪ‪‬ﱐ‪ ،‬ﻭﺇﺫﺍ ﺟﻌﻠﺘ‪‬ﻬﺎ ﰲ ﺍﻟﺴﻠﻄﺎﻥ ﺻﻠﺢ‪ ،‬ﻓﺼﻠﺢ ﺑﺼﻼﺣﻪ ﺍﻟﻌﺒﺎ ‪‬ﺩ ﻭﺍﻟﺒﻼ ‪‬ﺩ ((‪ .‬ﺭﻭﺍﻩ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ‬
‫ﺍﳊﻠﻴﺔ )‪ ،(91/8‬ﻭﺍﻟﻼﻟﻜﺎﺋﻲ ﰲ ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻻﻋﺘﻘﺎﺩ )‪ (197/1‬ﺑﺴﻨﺪ ﺻﺤﻴﺢ‪.‬‬
‫ﻼ‪ )) :‬ﻓﺄﹸﻣﺮﻧﺎ ﺃﻥ ﻧﺪﻋ ‪‬ﻮ ﳍﻢ ﺑﺎﻟﺼﻼﺡ‪ ،‬ﻭﱂ ﻧ‪‬ﺆﻣ‪‬ﺮ ﺃﻥ ﻧﺪﻋ ‪‬ﻮ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺇﻥ ﻇﻠﻤﻮﺍ ﻭﺟﺎﺭﻭﺍ؛ ﻷ ﱠﻥ ﻇﻠﻤ‪‬ﻬﻢ‬
‫ﻱ ﻗﺎﺋ ﹰ‬
‫ﻭﺯﺍﺩ ﺍﻟﱪ‪‬ﺎﺭ ‪‬‬
‫ﻭﺟ ‪‬ﻮﺭ‪‬ﻫﻢ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﺻﻼﺣ‪‬ﻬﻢ ﻷﻧﻔﺴﻬﻢ ﻭﻟﻠﻤﺴﻠﻤﲔ ((‪.‬‬

‫–‪124@åß@35@òzÐ‬‬

‫ﺸﺮ‪ ،‬ﺣﱴ ﻳﻨﺘﻔﻊ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺪﻋﻮﺓ ﻭﻳﺴﺘﺠﻴﺒﻮﺍ ((‪.‬‬
‫ﻳﻜﺜﺮ ﺃﻫﻞ ﺍﳋﲑ ﻭﻳﻘ ﹼﻞ ﺃﻫﻞ ﺍﻟ ‪‬‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻷﺧﲑ‪:‬‬
‫ﺐ‬
‫ﻳﺎ ﺷﻴﺦ! ﺳﺆﺍﻝ ﺃﺧﲑ ـ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ ـ‪ :‬ﻟﻌ ﹼﻞ ﺑﻌﺾ ﺍﻹﺧﻮﺓ ِﻣﻤ‪‬ﻦ ﻳ‪‬ﻤﻴﻞ ﺇﱃ ﺍﻟﺴﻠﻔﻴﺔ ﻭﳛ ‪‬‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻳﺼﻐﻲ ﺇﱃ ﻛﻼﻡ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﻤﺎﺫﺍ ﺗﻨﺼﺤﻮﻥ ﻣﻦ ﺗﻮﺭ‪‬ﻁ ﰲ ﻫﺬﻩ ﺍﻻﻏﺘﻴﺎﻻﺕ ﺃﻭ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ ﻳﺎ‬
‫ﺷﻴﺦ؟‬
‫ﺍﳉﻮﺍﺏ‪ )) :‬ﺃﻧﺼﺤﻬﻢ ﺑﺎﻟﺘﻮﺑﺔ ﺇﱃ ﺍﷲ ﻭﺃﻥ ﻳﻠﺘﺰﻣﻮﺍ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﺳﺎﺭ ﻋﻠﻴﻬﺎ ﺍﻟﺴ‪‬ﻠﻒ ﺍﻟﺼ‪‬ﺎﻟِﺢ‬

‫)‪(1‬‬

‫ﺴ ‪‬ﻦ ﹶﻗ ‪‬ﻮ ﹰﻻ‬
‫ﺑﺎﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺑﺎﳊﻜﻤﺔ ﻭﺍﳌﻮﻋﻈﺔ ﺍﳊﺴﻨﺔ ﻭﺍﳉﺪﺍﻝ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ‪ ،‬ﺍﷲ ﻳﻘﻮﻝ‪} :‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﷲ ﻭ ‪‬ﻋ ِﻤ ﹶﻞ ﺻ‪‬ﺎﻟِﺤﹰﺎ{ ]ﻓﺼﻠﺖ ‪ ،[33‬ﻓﻼ ﻳ ‪‬ﻮﺭ‪‬ﻃﻮﻥ ﺃﻧﻔﺴﻬﻢ ﰲ ﺃﻋﻤﺎﻝ ﺗﺴﺒ‪‬ﺐ ﺍﻟﺘ‪‬ﻀﻴﻴﻖ‬
‫ِﻣﻤ‪‬ﻦ ‪‬ﺩﻋ‪‬ﺎ ﺇﱃ ﺍ ِ‬
‫ﻋﻠﻰ ﺍﻟﺪﻋﻮﺓ ﻭﺇﻳﺬﺍﺀ ﺍﻟﺪ‪‬ﻋﺎﺓ ﻭﻗﻠﹼﺔ ﺍﻟﻌﻠﻢ‪ ،‬ﻟﻜﻦ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺪﻋﻮﺓ ﺑﺎﻟﻜﻼﻡ ﺍﻟﻄﻴﺐ ﻭﺍﻷﺳﻠﻮﺏ ﺍﳊﺴﻦ‬
‫ﻛﺜﺮ ﺍﻟﺪ‪‬ﻋﺎﺓ ﻭﺍﻧﺘﻔﻊ ﺍﻟﻨﺎﺱ ‪‬ﻢ‪ ،‬ﻭﲰﻌﻮﺍ ﻛﻼﻣﻬﻢ ﻭﺍﺳﺘﻔﺎﺩﻭﺍ ﻣﻨﻬﻢ ﻭﺣﺼﻞ ﰲ ﺍﳌﺴﺎﺟﺪ ﻭﰲ ﻏﲑ ﺍﳌﺴﺎﺟﺪ‬
‫ﺍﳊﻠﻘﺎﺕ ﺍﻟﻌﻠﻤﻴ‪‬ﺔ ﻭﺍﳌﻮﺍﻋﻆ ﺍﻟﻜﺜﲑﺓ ﺣﱴ ﻳﻨﺘﻔﻊ ﺍﻟﻨ‪‬ﺎﺱ‪.‬‬
‫ﺍﷲ ﻳﻬﺪﻱ ﺍﳉﻤﻴﻊ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﻟﻠﺠﻤﻴﻊ ﺍﳍﺪﺍﻳﺔ ﻭﺍﻟﺘ‪‬ﻮﻓﻴﻖ (( ﺍﻫـ‪.‬‬

‫‬

‫)‪ (1‬ﺗﺄﻣ‪‬ﻞ ﺟﻮﺍﺏ ﺍﻟﺸﻴﺦ ـ ﺭﲪﻪ ﺍﷲ ـ؛ ﻓﻬﻮ ﻃﺮﻳﻘﺘ‪‬ﻪ‪ :‬ﻻ ﻳ‪‬ﺸ ﱢﻘ ‪‬ﻖ ﺍﻟﻜﻼﻡ ﺗﺸﻘﻴﻘﺎﹰ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﻣﺎ ﻗ ﱠﻞ ﻭﺩﻝﱠ‪ ،‬ﻭﰲ ﻫﺬﺍ‬
‫ﺍﻟﻜﻼﻡ ﺍﳉﺎﻣﻊ ﺍﳌﺎﻧﻊ ﺃﻣﺮﺍﻥ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃ ﱠﻥ ﻧ‪‬ﺼﺤ‪‬ﻪ ـ ﺭﲪﻪ ﺍﷲ ـ ﺣﺎﻣﻠﻲ ﺍﻟﺴ‪‬ﻼﺡ ﺑﺎﻟﺘﻮﺑﺔ ﺩﻟﻴ ﹲﻞ ﻭﺍﺿ ‪‬ﺢ ﻋﻠﻰ ﺃ ﱠﻥ ﻣﺎ ﻫﻢ ﻓﻴﻪ ﺇﻧ‪‬ﻤﺎ ﻫﻮ ﻣﻌﺼﻴ ﹲﺔ ﷲ ﻭﻟﺮﺳﻮﻟﻪ‬
‫‪.‬‬
‫ﻒ ﺑﻌﻀ‪‬ﻬﻢ ﺑﺎﳌﻴﻞ ﺇﱃ )ﺍﻟﺴﻠﻔﻴﺔ(‪ ،‬ﻓﺄﺭﺷﺪﻩ ﺍﻟﺸﻴ ‪‬ﺦ ﺇﱃ ﺃﻧ‪‬ﻪ‬
‫ﺻ ‪‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﻧ‪‬ﺼﺤ‪‬ﻪ ﳍﻢ ﺑﺎﻟﺘﺰﺍﻡ ﻃﺮﻳﻖ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ؛ ﻷ ﱠﻥ ﺍﻟﺴﺎﺋ ﹶﻞ ﻭ ‪‬‬
‫ﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬
‫ﳚﺐ ﻋﻠﻴﻬﻢ ﺍﻟ ‪‬ﻌ ‪‬ﻮ ‪‬ﺩ ﺇﱃ ﺳﲑﺓ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﻣﺎ ﺩﺍﻣﻮﺍ ﻳﺰﻋﻤﻮﻥ ﺍﳌﻴ ﹶﻞ ﺇﱃ ﻃﺮﻳﻘﺘﻬﻢ‪ ،‬ﻭﺍﷲ ﻭ ﱡ‬

‫–‪124@åß@36@òzÐ‬‬

‫‪@ @@a@鼊@Œbi@åi@íÈÛa@‡jÇ@„î“Ûa@òyb‬‬
‫‪@ @ñüìÛa@óÜÇ@xë‹©a@À@òŞàèß@Ýöbß@óÜÇ@kîvŽí‬‬
‫ﺐ‬
‫ﳊﻜﱠﺎﻡ ﻟﻠﻤﻌﺎﺻﻲ ﻭﺍﻟﻜﺒﺎﺋﺮ ﻣ‪‬ﻮﺟ ‪‬‬
‫ﻑ ﺑﻌﺾ ﺍ ﹸ‬
‫ﺱ ‪ :1‬ﲰﺎﺣﺔ ﺍﻟﺸﻴﺦ‪ ،‬ﻫﻨﺎﻙ ﻣ‪‬ﻦ ﻳﺮﻯ ﺃ ﱠﻥ ﺍﻗﺘﺮﺍ ‪‬‬
‫ﺙ ﺍﻟﱵ ﻳ‪‬ﻌﺎﱐ ﻣﻨﻬﺎ‬
‫ﻟﻠﺨﺮﻭﺝ ﻋﻠﻴﻬﻢ ﻭﳏﺎﻭﻟﺔ ﺍﻟﺘﻐﻴﲑ ﻭﺇﻥ ﺗﺮﺗ‪‬ﺐ ﻋﻠﻴﻪ ﺿﺮ ‪‬ﺭ ﻟﻠﻤﺴﻠﻤﲔ ﰲ ﺍﻟﺒﻠﺪ‪ ،‬ﻭﺍﻷﺣﺪﺍ ﹸ‬
‫ﻱ ﲰﺎﺣﺘﻜﻢ؟‬
‫ﻋﺎﻟﹶﻤﻨﺎ ﺍﻹﺳﻼﻣﻲ ﻛﺜﲑﺓ‪ ،‬ﻓﻤﺎ ﺭﺃ ‪‬‬
‫ﺝ ‪ )) :1‬ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺻﻠﱠﻰ ﺍﷲ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻭﻣ‪‬ﻦ ﺍﻫﺘﺪﻯ ‪‬ﺪﺍﻩ‪ ،‬ﺃﻣ‪‬ﺎ‬
‫ﺍﳊﻤﺪ ﷲ ﺭ ‪‬‬
‫ﺑﻌﺪ‪:‬‬
‫ﷲ ‪‬ﻭﹶﺃﻃِﻴﻌ‪‬ﻮﺍ ﺍﻟﺮ‪‬ﺳ‪‬ﻮ ﹶﻝ ‪‬ﻭﺃﹸﻭﻟِﻲ ﺍ َﻷ ‪‬ﻣ ِﺮ ﻣِﻨ ﹸﻜ ‪‬ﻢ‬
‫ﻓﻘﺪ ﻗﺎﻝ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟ ﱠﻞ‪} :‬ﻳ‪‬ﺎ ﹶﺃﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﱠﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﹶﺃﻃِﻴﻌ‪‬ﻮﺍ ﺍ َ‬
‫ﻚ ‪‬ﺧ ‪‬ﻴ ‪‬ﺮ‬
‫ﷲ ﻭ‪‬ﺍﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﺍﻵ ِﺧ ِﺮ ﹶﺫِﻟ ‪‬‬
‫ﷲ ﻭ‪‬ﺍﻟﺮ‪‬ﺳ‪‬ﻮ ِﻝ ﺇِﻥ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﺎ ِ‬
‫ﹶﻓﺈِﻥ ‪‬ﺗﻨ‪‬ﺎ ‪‬ﺯ ‪‬ﻋ‪‬ﺘ ‪‬ﻢ ﻓِﻲ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﻓ ‪‬ﺮﺩ‪‬ﻭ ‪‬ﻩ ِﺇﻟﹶﻰ ﺍ ِ‬
‫ﻼ{ ]ﺍﻟﻨﺴﺎﺀ ‪.[59‬‬
‫ﺴ ‪‬ﻦ ‪‬ﺗ ﹾﺄﻭِﻳ ﹰ‬
‫‪‬ﻭﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺺ ﰲ ﻭﺟﻮﺏ ﻃﺎﻋﺔ ﺃﻭﱄ ﺍﻷﻣﺮ‪ ،‬ﻭﻫﻢ ﺍﻷﻣﺮﺍ ُﺀ ﻭﺍﻟﻌﻠﻤﺎﺀُ‪ ،‬ﻭﻗﺪ ﺟﺎﺀﺕ ﺍﻟﺴﻨ ﹸﺔ ﺍﻟﺼﺤﻴﺤ ﹸﺔ‬
‫ﻓﻬﺬﻩ ﺍﻵﻳ ﹸﺔ ﻧ ‪‬‬
‫ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ  ﺗ‪‬ﺒ‪‬ﻴﻦ ﺃ ﱠﻥ ﻫﺬﻩ ﺍﻟﻄﺎﻋ ﹶﺔ ﻻﺯﻣ ﹲﺔ ﻭﻫﻲ ﻓﺮﻳﻀ ﹲﺔ ﰲ ﺍﳌﻌﺮﻭﻑ‪.‬‬
‫ﺹ ﻣﻦ ﺍﻟﺴﻨﺔ ﺗ‪‬ﺒﻴ‪‬ﻦ ﺍﳌﻌﲎ‪ ،‬ﻭﺗ‪‬ﻔﻴﺪ ﺑﺄ ﱠﻥ ﺍﳌﺮﺍ ‪‬ﺩ ﻃﺎﻋﺘ‪‬ﻬﻢ ﺑﺎﳌﻌﺮﻭﻑ‪ ،‬ﻓﻴﺠﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻃﺎﻋﺔ‬
‫ﻭﺍﻟﻨﺼﻮ ‪‬‬
‫ﻭ‪‬ﻻﺓ ﺍﻷﻣﻮﺭ ﰲ ﺍﳌﻌﺮﻭﻑ ﻻ ﰲ ﺍﳌﻌﺎﺻﻲ‪ ،‬ﻓﺈﺫﺍ ﺃﻣﺮﻭﺍ ﺑﺎﳌﻌﺼﻴ ِﺔ ﻓﻼ ﻳ‪‬ﻄﺎﻋﻮﻥ ﰲ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻟﻜﻦ ﻻ ﳚﻮﺯ‬
‫ﺝ ﻋﻠﻴﻬﻢ ﺑﺄﺳﺒﺎ‪‬ﺎ؛ ﻟﻘﻮﻟﻪ ‪ )) :‬ﹶﺃ ﹶﻻ ﻣ‪‬ﻦ ‪‬ﻭِﻟ ‪‬ﻲ ﻋﻠﻴﻪ ﻭﺍ ٍﻝ ﻓﺮﺁﻩ ﻳﺄﰐ ﺷﻴﺌﹰﺎ ﻣﻦ ﻣﻌﺼﻴﺔ ﺍﷲ ﻓﻠﻴﻜﺮﻩ‬
‫ﺍﳋﺮﻭ ‪‬‬
‫)‪(1‬‬
‫ﻣﺎ ﻳﺄﰐ ﻣﻦ ﻣﻌﺼﻴﺔ ﺍﷲ ﻭﻻ ﻳﱰﻋﻦ‪ ‬ﻳﺪﹰﺍ ﻣﻦ ﻃﺎﻋﺔ (( ‪ )) ،‬ﻭﻣ‪‬ﻦ ﺧﺮﺝ ﻣﻦ ﺍﻟﻄﺎﻋﺔ ﻭﻓﺎﺭﻕ ﺍﳉﻤﺎﻋ ﹶﺔ‬
‫)‪(2‬‬
‫ﻓﻤﺎﺕ‪ ،‬ﻣﺎﺕ ﻣﻴﺘ ﹰﺔ ﺟﺎﻫﻠﻴﺔ (( ‪ ،‬ﻭﻗﺎﻝ ‪ )) :‬ﻋﻠﻰ ﺍﳌﺮ ِﺀ ﺍﻟﺴﻤ ‪‬ﻊ ﻭﺍﻟﻄﺎﻋﺔ ﻓﻴﻤﺎ ﺃﺣﺐ‪ ‬ﻭﻛﺮِﻩ‪ ،‬ﺇﻻﱠ‬
‫)‪(3‬‬
‫ﺃﻥ ﻳﺆﻣ‪‬ﺮ ﲟﻌﺼﻴﺔٍ‪ ،‬ﻓﺈﻥ ﺃﹸﻣﺮ ﲟﻌﺼﻴﺔ ﻓﻼ ﲰﻊ ﻭﻻ ﻃﺎﻋﺔ (( ‪.‬‬
‫ﰊ ـ ﹶﻟﻤ‪‬ﺎ ﺫﻛﺮ ﺃﻧ‪‬ﻪ ﺳﻴﻜﻮﻥ ﺃﻣﺮﺍﺀ ﺗﻌﺮﻓﻮﻥ ﻣﻨﻬﻢ ﻭﺗ‪‬ﻨﻜﺮﻭﻥ ـ ﻗﺎﻟﻮﺍ‪ :‬ﻓﻤﺎ ﺗﺄﻣﺮﻧﺎ؟‬
‫ﻭﺳﺄﻟﻪ ﺍﻟﺼﺤﺎ ‪‬‬
‫)‪(4‬‬
‫ﷲ ﺣﻘﱠﻜﻢ (( ‪.‬‬
‫ﻗﺎﻝ‪ )) :‬ﹶﺃﺩ‪‬ﻭﺍ ﺇﻟﻴﻬﻢ ﺣﻘﱠﻬﻢ ﻭﺳ‪‬ﻠﻮﺍ ﺍ َ‬
‫)‪ (1‬ﺭﻭﺍﻩ ﺃﲪﺪ )‪ ،(28 ،24/6‬ﻭﻣﺴﻠﻢ )‪ ،(1855‬ﻭﻏﲑﳘﺎ ﻣﻦ ﺣﺪﻳﺚ ﻋﻮﻑ ﺑﻦ ﻣﺎﻟﻚ ﺍﻷﺷﺠﻌ ‪‬ﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻭﺃﻭ‪‬ﻟﻪ‪:‬‬
‫)) ﺧﻴﺎ ‪‬ﺭ ﺃﺋ ‪‬ﻤﺘِﻜﻢ ﺍﻟﺬﻳﻦ ﺗ‪‬ﺤﺒ‪‬ﻮ‪‬ﻢ ‪ ،(( ...‬ﻭﻗﺪ ﻣﻀﻰ‪.‬‬
‫)‪ (2‬ﺭﻭﺍﻩ ﺃﲪﺪ )‪ ،(296/2‬ﻭﻣﺴﻠﻢ )‪ (1848‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪.‬‬
‫)‪ (3‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(1839‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ (160/7‬ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪.‬‬
‫)‪ (4‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(7052‬ﻭﻣﺴﻠﻢ )‪ (1843‬ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪.‬‬

‫ﻗﺎﻝ ﻋ‪‬ﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ )) :‬ﺑﺎ‪‬ﻳﻌ‪‬ﻨﺎ ﺭﺳﻮ ﹶﻝ ﺍﷲ  ﻋﻠﻰ ﺍﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ ﰲ ‪‬ﻣ ‪‬ﻨﺸ‪‬ﻄﻨﺎ‬
‫ﻭﻣ‪‬ﻜﺮ‪‬ﻫﻨﺎ‪ ،‬ﻭﻋ‪‬ﺴﺮِﻧﺎ ﻭﻳ‪‬ﺴﺮِﻧﺎ‪ ،‬ﻭﺃﹶﺛﺮﺓ ﻋﻠﻴﻨﺎ‪ ،‬ﻭﺃﻥ ﻻ ﻧ‪‬ﻨﺎﺯﻉ ﺍﻷﻣ ‪‬ﺮ ﺃﻫﻠﹶﻪ ((‪ ،‬ﻭﻗﺎﻝ‪ )) :‬ﺇﻻﱠ ﺃﻥ ‪‬ﺗ ‪‬ﺮﻭ‪‬ﺍ ﻛﹸﻔﺮﹰﺍ‬
‫)‪(1‬‬
‫ﺑ‪‬ﻮﺍﺣﹰﺎ ﻋﻨﺪﻛﻢ ﻣﻦ ﺍﷲ ﻓﻴﻪ ﺑ‪‬ﺮﻫﺎﻥ (( ‪.‬‬
‫ﻓﻬﺬﺍ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻧ‪‬ﻬﻢ ﻻ ﳚﻮﺯ ﳍﻢ ﻣﻨﺎﺯﻋﺔ ﻭ‪‬ﻻﺓ ﺍﻷﻣﻮﺭ ﻭﻻ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻬﻢ ﺇ ﱠﻻ ﺃﻥ ‪‬ﻳ ‪‬ﺮﻭ‪‬ﺍ ﻛﹸﻔﺮﹰﺍ ﺑﻮﺍﺣﹰﺎ‬
‫ﺐ ﻓﺴﺎﺩﹰﺍ ﻛﺒﲑﹰﺍ ﻭﺷﺮ‪‬ﺍ‬
‫ﺝ ﻋﻠﻰ ﻭ‪‬ﻻﺓ ﺍﻷﻣﻮﺭ ﻳ‪‬ﺴ‪‬ﺒ ‪‬‬
‫ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﷲ ﻓﻴﻪ ﺑ‪‬ﺮﻫﺎﻥ‪ ،‬ﻭﻣﺎ ﺫﺍﻙ ﺇ ﱠﻻ ﻷﻥﱠ ﺍﳋﺮﻭ ‪‬‬
‫ﺴ‪‬ﺒ ﹸﻞ ﻭﻻ‬
‫ﺼ ‪‬ﺮ ﺍﳌﻈﻠﻮﻡ‪ ،‬ﻭﲣﺘ ﱡﻞ ﺍﻟ ‪‬‬
‫ﻉ ﺍﻟﻈﺎﻟِﻢ ﻭﻻ ‪‬ﻧ ‪‬‬
‫ﻕ ﻭﻻ ‪‬ﻳ‪‬ﺘ‪‬ﻴﺴ‪‬ﺮ ‪‬ﺭ ‪‬ﺩ ‪‬‬
‫ﻋﻈﻴﻤﹰﺎ ﻓﻴﺨﺘ ﱡﻞ ﺑﻪ ﺍﻷﻣﻦ‪ ،‬ﻭﺗﻀﻴ ‪‬ﻊ ﺍﳊﻘﻮ ‪‬‬
‫ﺐ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﻭ‪‬ﻻﺓ ﺍﻷﻣﻮﺭ ﻓﺴﺎ ‪‬ﺩ ﻋﻈﻴ ‪‬ﻢ ﻭﺷ ‪‬ﺮ ﻛﺒﲑ‪ ،‬ﺇ ﱠﻻ ﺇﺫﺍ ﺭﺃﻯ ﺍﳌﺴﻠﻤﻮﻥ ﻛﻔﺮﹰﺍ‬
‫ﺗﺄﻣ‪‬ﻦ‪ ،‬ﻓﻴﺘﺮ‪‬ﺗ ‪‬‬
‫ﺑﻮﺍﺣﹰﺎ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﷲ ﻓﻴﻪ ﺑﺮﻫﺎﻥ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺃﻥ ﳜﺮﺟﻮﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﻠﻄﺎﻥ ﻹﺯﺍﻟﺘِﻪ ﺇﺫﺍ ﻛﺎﻥ ﻋﻨﺪﻫﻢ‬
‫ﺐ ﺷﺮ‪‬ﺍ ﺃﻛﺜﺮ ﻓﻠﻴﺲ ﳍﻢ ﺍﳋﺮﻭﺝ‪‬؛‬
‫ﺝ ‪‬ﻳﺴ‪‬ﺒ ‪‬‬
‫ﻗﺪﺭﺓ‪ ،‬ﺃﻣ‪‬ﺎ ﺇﺫﺍ ﻟﹶﻢ ﻳﻜﻦ ﻋﻨﺪﻫﻢ ﻗﹸﺪﺭ ﹲﺓ ﻓﻼ ﳜﺮﺟﻮﺍ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺍﳋﺮﻭ ‪‬‬
‫ﺭﻋﺎﻳ ﹰﺔ ﻟﻠﻤﺼﺎﱀ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺸﺮﻋﻴﺔ ﺍ‪‬ﻤﻊ ﻋﻠﻴﻬﺎ )ﺃﻧ‪‬ﻪ ﻻ ﳚﻮﺯ ﺇﺯﺍﻟ ﹸﺔ ﺍﻟﺸ ‪‬ﺮ ﲟﺎ ﻫﻮ ﺃﺷ ‪‬ﺮ ﻣﻨﻪ‪ ،‬ﺑﻞ‬
‫)‪(2‬‬
‫ﳚﺐ ﺩ‪‬ﺭ ُﺀ ﺍﻟﺸ ‪‬ﺮ ﲟﺎ ﻳ‪‬ﺰﻳﻠﹸﻪ ﺃﻭ ﻳ‪‬ﺨ ﱢﻔﻔﹸﻪ( ‪.‬‬
‫ﻭﺃﻣ‪‬ﺎ ‪‬ﺩ ‪‬ﺭﺀُ ﺍﻟﺸ ‪‬ﺮ ﺑﺸ ‪‬ﺮ ﺃﻛﺜﺮ ﻓﻼ ﳚﻮﺯ ﺑﺈﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔ ﹸﺔ ﺍﻟﱵ ﺗ‪‬ﺮﻳﺪ ﺇﺯﺍﻟ ﹶﺔ ﻫﺬﺍ‬
‫ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﺬﻱ ﻓﻌﻞ ﻛﻔﺮﹰﺍ ﺑﻮﺍﺣﹰﺎ ﻭﻋﻨﺪﻫﻢ ﻗﺪﺭﺓ ﺗ‪‬ﺰﻳﻠﻪ ‪‬ﺎ ﻭﺗﻀﻊ ﺇﻣﺎﻣﹰﺎ ﺻﺎﻟِﺤﹰﺎ ﻃﻴ‪‬ﺒﹰﺎ ﻣﻦ ﺩﻭﻥ ﺃﻥ ﻳﺘﺮﺗ‪‬ﺐ‬
‫ﻋﻠﻰ ﻫﺬﺍ ﻓﺴﺎ ‪‬ﺩ ﻛﺒﲑ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻭﺷ ‪‬ﺮ ﺃﻋﻈﻢ ﻣﻦ ﺷ ‪‬ﺮ ﻫﺬﺍ ﺍﻟﺴﻠﻄﺎﻥ ﻓﻼ ﺑﺄﺱ‪.‬‬
‫ﺝ ﻳﺘﺮﺗ‪‬ﺐ ﻋﻠﻴﻪ ﻓﺴﺎ ‪‬ﺩ ﻛﺒ ‪‬ﲑ ﻭﺍﺧﺘﻼ ﹸﻝ ﺍﻷﻣﻦ ﻭﻇﻠ ‪‬ﻢ ﺍﻟﻨﺎﺱ ﻭﺍﻏﺘﻴﺎ ﹸﻝ ﻣﻦ ﻻ ﻳﺴﺘﺤ ‪‬ﻖ‬
‫ﺃﻣ‪‬ﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﳋﺮﻭ ‪‬‬
‫ﺍﻻﻏﺘﻴﺎﻝ‪ ،‬ﺇﱃ ﻏﲑ ﻫﺬﺍ ﻣﻦ ﺍﻟﻔﺴﺎ ِﺩ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻓﻬﺬﺍ ﻻ ﳚﻮﺯ‪ ،‬ﺑﻞ ﳚﺐ ﺍﻟﺼ ‪‬ﱪ ﻭﺍﻟﺴﻤ ‪‬ﻊ ﻭﺍﻟﻄﺎﻋ ﹸﺔ ﰲ ﺍﳌﻌﺮﻭﻑ‬
‫ﻭﻣﻨﺎﺻﺤﺔ ﻭﻻﺓ ﺍﻷﻣﻮﺭ ﻭﺍﻟﺪﻋﻮﺓ ﳍﻢ ﺑﺎﳋﲑ‪ ،‬ﻭﺍﻻﺟﺘﻬﺎﺩ ﰲ ﲣﻔﻴﻒ ﺍﻟﺸ ‪‬ﺮ ﻭﺗﻘﻠﻴﻠِﻪ ﻭﺗﻜﺜ ِﲑ ﺍﳋﲑ‪ ،‬ﻫﺬﺍ ﻫﻮ‬
‫ﻱ ﺍﻟﺬﻱ ﳚﺐ ﺃﻥ ﻳ‪‬ﺴﻠﻚ؛ ﻷ ﱠﻥ ﰲ ﺫﻟﻚ ﻣﺼﺎﱀ ﻟﻠﻤﺴﻠﻤﲔ ﻋﺎﻣﺔ‪ ،‬ﻭﻷ ﱠﻥ ﰲ ﺫﻟﻚ ﺗﻘﻠﻴﻞ‬
‫ﺍﻟﻄﺮﻳ ‪‬ﻖ ﺍﻟﺴﻮ ‪‬‬
‫)‪(3‬‬
‫ﷲ ﻟﻠﺠﻤﻴﻊ‬
‫ﺍﻟﺸ ‪‬ﺮ ﻭﺗﻜﺜﲑ ﺍﳋﲑ‪ ،‬ﻭﻷ ﱠﻥ ﰲ ﺫﻟﻚ ﺣﻔﻆ ﺍﻷﻣﻦ ﻭﺳﻼﻣﺔ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺷ ‪‬ﺮ ﺃﻛﺜﺮ ‪ ،‬ﻧﺴﺄﻝ ﺍ َ‬
‫)‪ (1‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(7056‬ﻭﻣﺴﻠﻢ )‪.(1709‬‬
‫ﺲ! ﻭﺫﻟﻚ ﺃ ﱠﻥ ﺍﻟﺸﻴ ‪‬ﺦ ﻟﹶﻢ ﻳ‪‬ﻌﻤِﻞ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓﹶ ﺇ ﱠﻻ ﺑﻌﺪ ﲢﻘﱡﻖ ﺍﻟﺸﺮﻁ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﻗﺒﻠﻬﺎ‪ ،‬ﺃﻻ ﻭﻫﻮ ﻛﹸﻔ ‪‬ﺮ‬
‫)‪ (2‬ﺗﺄﻣ‪‬ﻞ ﻫﺬﺍ؛ ﻓﺈﻧ‪‬ﻪ ﻧﻔﻴ ‪‬‬
‫ﺺ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ‪.‬‬
‫ﺍﳊﺎﻛﻢ ﺑﻨ ‪‬‬
‫ﺚ ﺭﺳﻮﻝ ﺍﷲ  ﺑﻘﻮﺍﻋﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ؛ ﻷ ﱠﻥ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ  ﻧﻔﺴ‪‬ﻪ‬
‫ﻭﻫﻜﺬﺍ ﺻﻨﻴ ‪‬ﻊ ﺍﻟﺮﺍﺳﺨﲔ ﰲ ﺍﻟﻌﻠﻢ؛ ﻻ ‪‬ﻳ ‪‬ﺮﺩ‪‬ﻭﻥ ﺣﺪﻳ ﹶ‬
‫ﺃﺻ ﹲﻞ ﻭﻗﺎﻋﺪﺓﹲ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ـ ﺭﲪﻪ ﺍﷲ ـ‪ )) :‬ﺃﻣ‪‬ﺎ ﺃﻥ ﻧ‪‬ﻘﻌ‪ ‬ﺪ ﻗﺎﻋﺪ ﹰﺓ ﻭﻧﻘﻮﻝ‪ :‬ﻫﺬﺍ ﻫﻮ ﺍﻷﺻﻞﹸ‪ ،‬ﰒﱠ ‪‬ﻧ ‪‬ﺮﺩ‪ ‬ﺍﻟﺴﻨ‪‬ﺔﹶ؛ ﻷﺟﻞ‬
‫ﺽ ﻋﻠﻴﻨﺎ ﻣﻦ ﺭﺩ‪ ‬ﺣﺪﻳﺚ ﻭﺍﺣ ٍﺪ!! ((‪.‬‬
‫ﷲ ﻭﺭﺳﻮﻟﹸﻪ ﺃﹶﻓﺮ ‪‬‬
‫ﻒ ﻗﺎﻋﺪ ٍﺓ ﻟﹶﻢ ﻳ‪‬ﺆﺻ‪‬ﻠﻬﺎ ﺍ ُ‬
‫ﳐﺎﻟﻔﺔ ﺗﻠﻚ ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﻓﻠﹶﻌﻤﺮ ﺍﷲ! ﻟﹶﻬﺪ ‪‬ﻡ ﺃﻟ ِ‬
‫ﺇﻋﻼﻡ ﺍﳌﻮﻗﻌﲔ )‪ 252/2‬ـ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ(‪.‬‬
‫)‪ (3‬ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺫِﻛﺮ ﺍﳊﻜﻤﺔ ﻻ ﺍﻟﺘﻌﻠﻴﻞ ﺍﻟﺬﻱ ﻳﺪﻭﺭ ﻣﻌﻪ ﺍﳊﻜ ‪‬ﻢ ﻭﺟﻮﺩﹰﺍ ﻭ ‪‬ﻋﺪ‪‬ﻣﺎﹰ؛ ﻓﺈ ﱠﻥ ﻗﻮﻣﹰﺎ ﱂ ﻳ‪‬ﻔﺮ‪‬ﻗﻮﺍ ـ ﺃﻭ ﻟﹶﻢ ﻳ‪‬ﺤﺒ‪‬ﻮﺍ ﺃﻥ‬

‫–‪124@åß@38@òzÐ‬‬

‫ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﳍﺪﺍﻳﺔ ((‪.‬‬
‫ﺱ ‪ :2‬ﲰﺎﺣﺔ ﺍﻟﻮﺍﻟﺪ‪ :‬ﻧ‪‬ﻌﻠ ‪‬ﻢ ﺃ ﱠﻥ ﻫﺬﺍ ﺍﻟﻜﻼ ‪‬ﻡ ﺃﺻ ﹲﻞ ﻣﻦ ﺃﺻﻮﻝ ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻟﻜﻦ ﻫﻨﺎﻙ‬
‫ﻒ ﻣﻦ ﺃﺑﻨﺎﺀ ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻣ‪‬ﻦ ﻳﺮﻯ ﻫﺬﺍ ﻓِﻜﺮﹰﺍ ﺍ‪‬ﺰﺍﻣﻴ‪‬ﺎ‪ ،‬ﻭﻓﻴﻪ ﺷﻲ ٌﺀ ﻣﻦ ﺍﻟﺘﺨﺎﺫﻝ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‬
‫ﻟﻸﺳ ِ‬
‫)‪(1‬‬
‫ﻒ ﰲ ﺍﻟﺘﻐﻴﲑ؟ ‪.‬‬
‫ﺏ ﺇﱃ ﺗ‪‬ﺒﻨ‪‬ﻲ ﺍﻟﻌﻨ ‪‬‬
‫ﻫﺬﺍ ﺍﻟﻜﻼﻡ ‪ ...‬ﻟﺬﻟﻚ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮﻥ ﺍﻟﺸﺒﺎ ‪‬‬
‫ﻂ ﻣﻦ ﻗﺎﺋﻠﻪ ﻭﻗﻠﱠﺔ ﹶﻓﻬ‪‬ﻢ؛ ﻷﻧ‪‬ﻬﻢ ﻣﺎ ﻓﻬِﻤﻮﺍ ﺍﻟﺴ‪‬ﻨ ﹶﺔ ﻭﻻ ﻋﺮ‪‬ﻓﻮﻫﺎ ﻛﻤﺎ ﻳﻨﺒﻐﻲ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ‬
‫ﺝ ‪ )) :2‬ﻫﺬﺍ ﻏﹶﻠ ﹲ‬
‫ﺝ‬
‫ﻉ ﻛﻤﺎ ﻭﻗﻌﺖ ﺍﳋﻮﺍﺭ ‪‬‬
‫ﻒ ﺍﻟﺸﺮ ‪‬‬
‫ﲢﻤﻠﻬﻢ ﺍﳊﻤﺎﺳ ﹸﺔ ﻭﺍﻟﻐﲑ ﹸﺓ ﻹﺯﺍﻟ ِﺔ ﺍﳌﻨﻜﺮ ﻋﻠﻰ ﺃﻥ ﻳﻘﻌﻮﺍ ﻓﻴﻤﺎ ﻳ‪‬ﺨﺎﻟ ‪‬‬
‫ﺐ ﻧﺼ ِﺮ ﺍﳊ ‪‬ﻖ ﺃﻭ ﺍﻟﻐﲑﺓ ﻟﻠﺤﻖ‪ ،‬ﲪﻠﻬﻢ ﺫﻟﻚ ﻋﻠﻰ ﺃﻥ ﻭﻗﻌﻮﺍ ﰲ ﺍﻟﺒﺎﻃﻞ ﺣﺘ‪‬ﻰ ﻛﻔﱠﺮﻭﺍ‬
‫ﻭﺍﳌﻌﺘﺰﻟﺔ‪ ،‬ﲪﻠﻬﻢ ﺣ ‪‬‬
‫ﺍﳌﺴﻠﻤﲔ ﺑﺎﳌﻌﺎﺻﻲ‪ ،‬ﺃﻭ ﺧﻠﱠﺪﻭﻫﻢ ﰲ ﺍﻟﻨﺎﺭ ﺑﺎﳌﻌﺎﺻﻲ ﻛﻤﺎ ﺗﻔﻌﻞ ﺍﳌﻌﺘﺰﻟﺔ‪.‬‬
‫ﺝ ﻛﻔﱠﺮﻭﺍ ﺑﺎﳌﻌﺎﺻﻲ ﻭﺧﻠﱠﺪﻭﺍ ﺍﻟﻌﺼﺎ ﹶﺓ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺍﳌﻌﺘﺰﻟ ﹸﺔ ﻭﺍﻓﻘﻮﻫﻢ ﰲ ﺍﻟﻌﺎﻗﺒﺔ ﻭﺃﻧ‪‬ﻬﻢ ﰲ ﺍﻟﻨﺎﺭ‬
‫ﻓﺎﳋﻮﺍﺭ ‪‬‬
‫ﻣ‪‬ﺨﻠﱠﺪﻭﻥ ﻓﻴﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻧ‪‬ﻬﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﰲ ﻣﱰﻟﺔ ﺑﲔ ﺍﳌﱰﻟﺘﲔ‪ ،‬ﻭﻛﻠﱡﻪ ﺿﻼﻝﹲ‪ ،‬ﻭﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺃﻫﻞ‬
‫ﺴ‪‬ﻨ ِﺔ ﻫﻮ ﺍﳊ ‪‬ﻖ ﺃ ﱠﻥ ﺍﻟﻌﺎﺻ ‪‬ﻲ ﻻ ﻳﻜﻔﹸﺮ ﺑِﻤﻌﺼﻴﺘِﻪ ﻣﺎ ﻟﹶﻢ ﻳﺴﺘﺤﻠﱠﻬﺎ‪.‬‬
‫ﺍﻟ ‪‬‬
‫ﻒ‬
‫ﻓﺈﺫﺍ ﺯﻧﺎ ﻻ ﻳﻜﻔﺮ‪ ،‬ﻭﺇﺫﺍ ﺳﺮﻕ ﻻ ﻳﻜﻔﺮ‪ ،‬ﻭﺇﺫﺍ ﺷﺮﺏ ﺍﳋﻤ ‪‬ﺮ ﻻ ﻳﻜﻔﺮ‪ ،‬ﻭﻟﻜﻦ ﻳﻜﻮﻥ ﻋﺎﺻﻴﹰﺎ ﺿﻌﻴ ‪‬‬
‫ﺍﻹﳝﺎﻥ‪ ،‬ﻓﺎﺳﻘﹰﺎ ﺗ‪‬ﻘﺎﻡ ﻋﻠﻴﻪ ﺍﳊﺪﻭﺩ‪ ،‬ﻭﻻ ﻳﻜﻔﺮ ﺑﺬﻟﻚ ﺇ ﱠﻻ ﺇﺫﺍ ﺍﺳﺘﺤ ﱠﻞ ﺍﳌﻌﺼﻴ ﹶﺔ ﻭﻗﺎﻝ‪ :‬ﺇﻧ‪‬ﻬﺎ ﺣﻼﻝﹲ‪ ،‬ﻭﻣﺎ ﻗﺎﻟﻪ‬
‫ﰲ‬

‫ﺍﳋﻮﺍﺭﺝ‬

‫ﱯ ‪ )) :‬ﺇﻧ‪‬ﻬﻢ ﻳ‪‬ﻤﺮﻗﻮﻥ ﻣﻦ ﺍﻹﺳﻼﻡ ﰒﱠ ﻻ‬
‫ﺱ ﺑﺎﻃﻞﹲ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﻓﻴﻬﻢ ﺍﻟﻨ ‪‬‬
‫ﻫﺬﺍ ﺑﺎﻃﻞﹲ‪ ،‬ﻭﺗﻜﻔﲑ‪‬ﻫﻢ ﻟﻠﻨﺎ ِ‬
‫)‪(3‬‬
‫)‪(2‬‬
‫ﻳﻌﻮﺩﻭﻥ ﻓﻴﻪ (( ‪ )) ،‬ﻳ‪‬ﻘﺎﺗِﻠﻮﻥ ﺃﻫ ﹶﻞ ﺍﻹﺳﻼ ِﻡ ﻭ‪‬ﻳﺪ‪‬ﻋﻮﻥ ﺃﻫﻞ ﺍﻷﻭﺛﺎﻥ (( ‪ ،‬ﻫﺬﻩ ﺣﺎﻝ ﺍﳋﻮﺍﺭﺝ‬
‫ﺑﺴﺒﺐ ﹸﻏﹸﻠﻮ‪‬ﻫﻢ ﻭﺟﻬﻠﻬﻢ ﻭﺿﻼﻟِﻬﻢ‪.‬‬
‫ﻓﻼ ﻳﻠﻴ ‪‬ﻖ ﺑﺎﻟﺸﺒﺎﺏ ﻭﻻ ﻏﲑ ﺍﻟﺸﺒﺎﺏ ﺃﻥ ﻳ‪‬ﻘﱢﻠﺪﻭﺍ ﺍﳋﻮﺍﺭﺝ ﻭﺍﳌﻌﺘﺰﻟﺔ‪ ،‬ﺑﻞ ﳚﺐ ﺃﻥ ﻳﺴﲑﻭﺍ ﻋﻠﻰ ﻣﺬﻫﺐ‬
‫ﻳ‪‬ﻔﺮ‪‬ﻗﻮﺍ ـ ﺑﲔ ﺍﳊﻜﻤﺔ ﻭﺍﻟﻌﻠﺔ‪ ،‬ﻓﺮﺍﺣﻮﺍ ﻳ‪‬ﻐﺮﻗﻮﻥ ﺍﻷ ‪‬ﻣ ﹶﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﺪ‪‬ﻣﺎﺀ؛ ﻟِﻤﺼﻠﺤ ٍﺔ ﲣﻴ‪‬ﻠﻮﻫﺎ ﰲ ﺧﺮﻭﺟﻬﻢ‪ ،‬ﻭﻟﹶﻢ ﻳﻠﺘﻔﺘﻮﺍ ﺇﱃ‬
‫ﺝ ﻋﻠﻴﻪ ﻣﺎ ﺩﺍﻡ ﻣ‪‬ﺴﻠﻤﺎﹰ‪ ،‬ﻭﺍﻷﻣ ‪‬ﺮ ﷲ!‬
‫ﻋِﺼﻤ ِﺔ ﺩ ِﻡ ﺍﳌﺨﺮﻭ ِ‬
‫)‪ (1‬ﺇﻱ ﻭﺍﷲ! ﻟﻘﺪ ﻗﺎﻟﻮﺍ ﺫﻟﻚ‪ ،‬ﺑﻞ ‪‬ﺳ ‪‬ﻤﻮ‪‬ﺍ ﺃﺣﺎﺩﻳﺚ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪) :‬ﺃﺣﺎﺩﻳﺚ ﲣﺪﻳﺮ ﺍﻟﺸﻌﻮﺏ(! ﺑﻞ ﺇ ﱠﻥ ﻣﻦ ﺍﳊﺮﻛﻴ‪‬ﲔ ﻣ‪‬ﻦ ﻳﺘﺤﺎﺷﻰ‬
‫ﺐ ﺍﻟﺴﻨﻦ؛ ﺧﺸﻴ ﹰﺔ ﻣﻦ ﺇﻃﹾﻼﻉ ﺍﻟﻌﺎﻣ ِﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ‪) ،‬ﻭﺇﻧ‪‬ﺎ ﷲ ﻭﺇﻧ‪‬ﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ(!!‬
‫ﺗﺪﺭﻳﺲ ﻛﺘ ِ‬
‫ﺹ ﺍﻟﱵ ﺗ‪‬ﺨﺎﻟﻔﹸﻪ ﻭﻳ‪‬ﺒﻐﻀﻬﺎ‪ ،‬ﻭﻳ‪‬ﺒﻐِﺾ‬
‫ﺐ ﻛﺘﻤﺎﻥ ﺍﻟﻨﺼﻮ ِ‬
‫ﻂ ﻣﺒﺘﺪﻋﹰﺎ ﺇ ﱠﻻ ﻭﻫﻮ ﻳ‪‬ﺤ ‪‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ـ ﺭﲪﻪ ﺍﷲ ـ‪ )) :‬ﻓﻼ ﲡﺪ ﻗ ﱡ‬
‫ﺾ ﻣ‪‬ﻦ ﻳﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺴﻠﻒ‪ :‬ﻣﺎ ﺍﺑﺘﺪﻉ ﺃﺣ ‪‬ﺪ ﺑﺪﻋ ﹰﺔ ﺇﻻﱠ ﻧ‪‬ﺰﻋﺖ‬
‫ﺙ ‪‬ﺎ‪ ،‬ﻭﻳ‪‬ﺒﻐ ‪‬‬
‫ﺇﻇﻬﺎﺭ‪‬ﻫﺎ ﻭﺭﻭﺍﻳﺘ‪‬ﻬﺎ ﻭﺍﻟﺘﺤ ‪‬ﺪ ﹶ‬
‫ﺣﻼﻭ ﹸﺓ ﺍﳊﺪﻳﺚ ﻣﻦ ﻗﻠﺒﻪ ((‪ .‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪ 161/20‬ـ ‪.(162‬‬
‫ﺚ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ ،(1067‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪.(170/1‬‬
‫ﺾ ﺣﺪﻳ ٍ‬
‫)‪ (2‬ﺑﻌ ‪‬‬
‫)‪ (3‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(3344‬ﻭﻣﺴﻠﻢ )‪ ،(1064‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(4764‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪.(87/5‬‬

‫–‪124@åß@39@òzÐ‬‬

‫ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻋﻠﻰ ﻣﻘﺘﻀﻰ ﺍﻷﺩﻟﱠﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻓﻴﻘﻔﻮﻥ ﻣﻊ ﺍﻟﻨﺼﻮﺹ ﻛﻤﺎ ﺟﺎﺀﺕ‪ ،‬ﻭﻟﻴﺲ ﳍﻢ‬
‫ﺹ ﻭﻗﻌﺖ ﻣﻨﻪ‪ ،‬ﺑﻞ ﻋﻠﻴﻬﻢ ﺍﳌﻨﺎﺻﺤﺔ ﺑﺎﳌﻜﺎﺗﺒﺔ ﻭﺍﳌﺸﺎﻓﻬﺔ‪،‬‬
‫ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻟﺴﻠﻄﺎﻥ ﻣﻦ ﺃﺟﻞ ﻣﻌﺼﻴﺔ ﺃﻭ ﻣﻌﺎ ٍ‬
‫ﺑﺎﻟﻄﺮﻕ ﺍﻟﻄﻴ‪‬ﺒﺔ ﺍﳊﻜﻴﻤﺔ‪ ،‬ﺑﺎﳉﺪﺍﻝ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ﺣﱴ ﻳﻨﺠﺤﻮﺍ ﻭﺣﱴ ﻳﻘ ﱠﻞ ﺍﻟﺸ ‪‬ﺮ ﺃﻭ ﻳﺰﻭﻝ ﻭﻳﻜﺜﺮ‬
‫ﺍﳋ ‪‬ﲑ‪.‬‬
‫ﻫﻜﺬﺍ‬

‫ﺟﺎﺀﺕ‬

‫ﺍﻟﻨﺼﻮﺹ‬

‫ﻋﻦ‬

‫ﺭﺳﻮﻝ‬

‫ﺍﷲ‬

‫‪،‬‬

‫ﻭﺍﷲ‬

‫ﻋ ‪‬ﺰ‬

‫ﻭﺟ ﱠﻞ‬

‫ﻳﻘﻮﻝ‪:‬‬

‫ﻚ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ‬
‫ﺐ ﻻﻧ ﹶﻔﻀ‪‬ﻮﺍ ِﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﻮِﻟ ‪‬‬
‫ﻆ ﺍﻟ ﹶﻘ ﹾﻠ ِ‬
‫ﺖ ﹶﻓﻈ‪‬ﺎ ﹶﻏﻠِﻴ ﹶ‬
‫ﺖ ﹶﻟﻬ‪‬ﻢ ﻭﹶﻟ ‪‬ﻮ ﻛﹸﻨ ‪‬‬
‫} ﹶﻓِﺒﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ٍﺔ ِﻣ ‪‬ﻦ ﺍﷲ ﻟِﻨ ‪‬‬
‫‪.[159‬‬
‫ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻐﻴﻮﺭﻳﻦ ﷲ ﻭﻋﻠﻰ ﺩﻋﺎﺓ ﺍﳍﹸﺪﻯ ﺃﻥ ﻳﻠﺘﺰِﻣﻮﺍ ﲝﺪﻭﺩ ﺍﻟﺸﺮﻉِ‪ ،‬ﻭﺃﻥ ﻳ‪‬ﻨﺎﺻﺤﻮﺍ ﻣ‪‬ﻦ‬
‫ﻭﻻﱠﻫﻢ ﺍﷲ ﺍﻷﻣﻮﺭ ﺑﺎﻟﻜﻼﻡ ﺍﻟﻄﻴ‪‬ﺐ ﻭﺍﳊﻜﻤﺔ ﻭﺍﻷﺳﻠﻮﺏ ﺍﳊﺴﻦ‪ ،‬ﺣﱴ ﻳﻜﺜﺮ ﺍﳋﲑ ﻭﻳﻘ ﱠﻞ ﺍﻟﺸﺮ‪ ،‬ﻭﺣﱴ‬
‫ﻳﻜﺜﺮ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﷲ ﻭﺣﱴ ﻳﻨﺸﻄﻮﺍ ﰲ ﺩﻋﻮ‪‬ﻢ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ﻻ ﺑﺎﻟﻌﻨﻒ ﻭﺍﻟﺸﺪ‪‬ﺓ‪ ،‬ﻭﻳ‪‬ﻨﺎﺻﺤﻮﺍ ﻣﻦ‬
‫ﻭﻻﱠﻫﻢ ﺍﷲ ﺑﺸﺘ‪‬ﻰ ﺍﻟﻄﺮﻕ ﺍﻟﻄﻴ‪‬ﺒﺔ ﺍﻟﺴﻠﻴﻤﺔ ﻣﻊ ﺍﻟﺪﻋﺎﺀ ﳍﻢ ﰲ ﻇﻬﺮ ﺍﻟﻐﻴﺐ ﺃ ﱠﻥ ﺍﷲ ﻳﻬﺪﻳﻬﻢ ﻭﻳﻮﻓﱢﻘﻬﻢ‬
‫ﻭﻳﻌﻴﻨﻬﻢ ﻋﻠﻰ ﺍﳋﲑ ﻭﺃ ﱠﻥ ﺍﷲ ﻳﻌﻴﻨﻬﻢ ﻋﻠﻰ ﺗﺮﻙ ﺍﳌﻌﺎﺻﻲ ﺍﻟﱵ ﻳﻔﻌﻠﻮ‪‬ﺎ ﻭﻋﻠﻰ ﺇﻗﺎﻣﺔ ﺍﳊﻖ‪ ،‬ﻫﻜﺬﺍ ﻳﺪﻋﻮ ﺍﷲ‬
‫ﷲ ﻭﻻ ﹶﺓ ﺍﻷﻣﻮﺭ ﻭﺃﻥ ﻳ‪‬ﻌﻴﻨﻬﻢ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺒﺎﻃﻞ ﻭﻋﻠﻰ ﺇﻗﺎﻣﺔ ﺍﳊ ‪‬ﻖ ﺑﺎﻷﺳﻠﻮﺏ‬
‫ﻭﻳ‪‬ﻀﺮ‪‬ﻉ ﺇﻟﻴﻪ ﺃﻥ ﻳﻬﺪﻱ ﺍ ُ‬
‫ﺍﳊﺴﻦ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ‪ ،‬ﻭﻫﻜﺬﺍ ﻣﻊ ﺇﺧﻮﺍﻧﻪ ﺍﻟﻐﻴﻮﺭﻳﻦ ﻳﻨﺼﺤﻬﻢ ﻭ‪‬ﻳ ِﻌﻈﹸﻬﻢ ﻭﻳﺬﻛﱢﺮﻫﻢ ﺣﱴ ﻳﻨﺸﻄﻮﺍ ﰲ‬
‫ﺍﻟﺪﻋﻮﺓ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ﻻ ﺑﺎﻟﻌﻨﻒ ﻭﺍﻟﺸﺪ‪‬ﺓ‪ ،‬ﻭ‪‬ﺬﺍ ﻳﻜﺜﺮ ﺍﳋ ‪‬ﲑ ﻭﻳﻘ ﱠﻞ ﺍﻟﺸﺮ‪ ،‬ﻭﻳﻬﺪﻱ ﺍﷲ ﻭﻻ ﹶﺓ ﺍﻷﻣﻮﺭ‬
‫ﻟﻠﺨﲑ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﺗﻜﻮﻥ ﺍﻟﻌﺎﻗﺒ ﹸﺔ ﲪﻴﺪ ﹰﺓ ﻟﻠﺠﻤﻴﻊ ((‪.‬‬
‫ﺱ ‪ :3‬ﻟﻮ ﺍﻓﺘﺮﺿﻨﺎ ﺃ ﱠﻥ ﻫﻨﺎﻙ ﺧﺮﻭﺟﹰﺎ ﺷﺮﻋﻴ‪‬ﺎ ﻟﺪﻯ ﲨﺎﻋﺔ ﻣﻦ ﺍﳉﻤﺎﻋﺎﺕ‪ ،‬ﻫﻞ ﻫﺬﺍ ‪‬ﻳ ‪‬ﱪ ‪‬ﺭ ﻗﺘﻞ ﺃﻋﻮﺍﻥ‬
‫ﻫﺬﺍ ﺍﳊﺎﻛﻢ ﻭﻛ ﱢﻞ ﻣ‪‬ﻦ ﻳﻌﻤﻞ ﰲ ﺣﻜﻮﻣﺘﻪ ﻣﺜﻞ ﺍﻟﺸﺮﻃﺔ ﻭﺍﻷﻣﻦ ﻭﻏﲑﻫﻢ؟‬
‫ﺝ ﻋﻠﻰ ﺍﻟﺴﻠﻄﺎﻥ ﺇ ﱠﻻ ﺑﺸﺮﻃﲔ‪:‬‬
‫ﺝ ‪ )) :3‬ﺳﺒﻖ ﺃﻥ ﺃﺧﱪﺗ‪‬ﻚ ﺃﻧ‪‬ﻪ ﻻ ﳚﻮﺯ ﺍﳋﺮﻭ ‪‬‬
‫ﺡ ﻋﻨﺪﻫﻢ ﻓﻴﻪ ﻣﻦ ﺍﷲ ﺑﺮﻫﺎﻥ‪.‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﻭﺟﻮ ‪‬ﺩ ﻛﻔ ٍﺮ ﺑﻮﺍ ٍ‬
‫ﺐ ﻋﻠﻴﻬﺎ ﺷ ‪‬ﺮ ﺃﻛﱪ‪ ،‬ﻭﺑﺪﻭﻥ ﺫﻟﻚ ﻻ ﳚﻮﺯ‬
‫ﻭﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻘﺪﺭ ﹸﺓ ﻋﻠﻰ ﺇﺯﺍﻟﺔ ﺍﳊﺎﻛﻢ ﺇﺯﺍﻟ ﹰﺔ ﻻ ﻳﺘﺮ‪‬ﺗ ‪‬‬
‫((‪.‬‬
‫ﺾ ﻣﻦ ﺍﻟﺸﺒﺎﺏ ﺃ ﱠﻥ ﳎﺎﻓﺎ ﹶﺓ ﺍﻟﻜﻔﺎﺭ ِﻣﻤ‪‬ﻦ ﻫﻢ ﻣﺴﺘﻮﻃﻨﻮﻥ ﰲ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻭ ﻣﻦ‬
‫ﺱ ‪ :4‬ﻳﻈ ‪‬ﻦ ﺍﻟﺒﻌ ‪‬‬
‫ﺍﻟﻮﺍﻓﺪﻳﻦ ﻣﻦ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﻟﺬﻟﻚ ﺍﻟﺒﻌﺾ ﻳﺴﺘﺤ ﱡﻞ ﻗﺘﻠﻬﻢ ﻭﺳﻠﺒ‪‬ﻬﻢ ﺇﺫﺍ ﺭﺃﻭﺍ ﻣﻨﻬﻢ ﻣﺎ ﻳ‪‬ﻨﻜﺮﻭﻥ؟‬
‫ﺝ ‪ )) :4‬ﻻ ﳚﻮﺯ ﻗﺘﻞ ﺍﻟﻜﺎﻓﺮ ﺍﳌﺴﺘﺄﻣ‪‬ﻦ ﺍﻟﺬﻱ ﺃﺩﺧﻠﺘﻪ ﺍﻟﺪﻭﻟ ﹸﺔ ﺁﻣﻨﹰﺎ ﻭﻻ ﻗﺘﻞ ﺍﻟﻌﺼﺎﺓ ﻭﻻ ﺍﻟﺘﻌﺪ‪‬ﻱ‬
‫–‪124@åß@40@òzÐ‬‬

‫ﻋﻠﻴﻬﻢ‪ ،‬ﺑﻞ ﻳ‪‬ﺤﺎﻟﻮﻥ ﻟﻠﺤﻜﻢ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻫﺬﻩ ﻣﺴﺎﺋ ﹸﻞ ﻳ‪‬ﺤﻜﻢ ﻓﻴﻬﺎ ﺑﺎﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ((‬

‫)‪(1‬‬

‫‪.‬‬

‫ﺱ ‪ :5‬ﻭﺇﺫﺍ ﻟﹶﻢ ﺗﻮﺟﺪ ﳏﺎﻛﻢ ﺷﺮﻋﻴﺔ؟‬
‫ﺝ ‪ )) :5‬ﺇﺫﺍ ﻟﹶﻢ ﺗﻮﺟﺪ ﳏﺎﻛﻢ ﺷﺮﻋﻴﺔ ﻓﺎﻟﻨﺼﻴﺤﺔ ﻓﻘﻂ‪ ،‬ﺍﻟﻨﺼﻴﺤﺔ ﻟﻮﻻﺓ ﺍﻷﻣﻮﺭ ﻭﺗﻮﺟﻴﻬﻬﻢ ﻟﻠﺨﲑ‬
‫ﻉ ﺍﷲ‪ ،‬ﺃﻣ‪‬ﺎ ﺃﻥﱠ ﺍﻵﻣ ‪‬ﺮ ﻭﺍﻟﻨﺎﻫﻲ ﻳ‪‬ﻤ ‪‬ﺪ ﻳﺪ‪‬ﻩ ﺃﻭ ﻳﻘﺘﻞ ﺃﻭ ﻳﻀﺮﺏ ﻓﻼ ﳚﻮﺯ‪،‬‬
‫ﻭﺍﻟﺘﻌﺎﻭﻥ ﻣﻌﻬﻢ ﺣﱴ ﻳ‪‬ﺤﻜﱢﻤﻮﺍ ﺷﺮ ‪‬‬
‫ﻟﻜﻦ ﻳﺘﻌﺎﻭﻥ ﻣﻊ ﻭﻻﺓ ﺍﻷﻣﻮﺭ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ﺣﱴ ﻳ‪‬ﺤﻜﱢﻤﻮﺍ ﺷﺮﻉ ﺍﷲ ﰲ ﻋﺒﺎﺩ ﺍﷲ‪ ،‬ﻭﺇ ﱠﻻ ﻓﻮﺍﺟﺒﻪ‬
‫ﺍﻟﻨﺼ ‪‬ﺢ ﻭﻭﺍﺟﺒﻪ ﺍﻟﺘﻮﺟﻴﻪ ﺇﱃ ﺍﳋﲑ‪ ،‬ﻭﻭﺍﺟﺒﻪ ﺇﻧﻜﺎ ‪‬ﺭ ﺍﳌﻨﻜﺮ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ‪ ،‬ﻫﺬﺍ ﻫﻮ ﻭﺍﺟﺒﻪ‪ ،‬ﻗﺎﻝ ﺍﷲ‬
‫ﺐ ﻋﻠﻴﻪ‬
‫ﷲ ﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄ ‪‬ﻌ‪‬ﺘ ‪‬ﻢ{ ]ﺍﻟﺘﻐﺎﺑﻦ ‪ ،[16‬ﻭﻷ ﱠﻥ ﺇﻧﻜﺎﺭ‪‬ﻩ ﺑﺎﻟﻴﺪ ﺑﺎﻟﻘﺘﻞ ﺃﻭ ﺍﻟﻀﺮﺏ ﻳﺘﺮ‪‬ﺗ ‪‬‬
‫ﺗﻌﺎﱃ‪} :‬ﻓﹶﺎﺗ‪‬ﻘﹸﻮﺍ ﺍ َ‬
‫)‪(2‬‬
‫ﺐ ﻟﻜ ﱢﻞ ﻣ‪‬ﻦ ‪‬ﺳﺒ‪‬ﺮ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻭﻋﺮ‪‬ﻓﻬﺎ (( ‪.‬‬
‫ﻚ ﻭﻻ ﺭﻳ ٍ‬
‫ﺷ ‪‬ﺮ ﺃﻛﺜﺮ ﻭﻓﺴﺎ ‪‬ﺩ ﺃﻋﻈﻢ ﺑﻼ ﺷ ‪‬‬

‫‪@ @pa‹çbľa@À@Œbi@åia@„î“Ûa@ôìnÏ‬‬
‫ﺳ‪‬ﺌﻞ ﺭﲪﻪ ﺍﷲ ﰲ ﺷﻌﺒﺎﻥ )‪1412‬ﻫـ( ﲟﺪﻳﻨﺔ ﺟﺪﺓ ﻣﻦ ﺷﺮﻳﻂ ﲰﻌﻲ‪:‬‬
‫ﳊﻜﱠﺎﻡ ﻭﺍﻟﻮﻻﺓ ﺗ‪‬ﻌﺘﱪ ﻭﺳﻴﻠﺔ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻟﺪﻋﻮﺓ؟‬
‫ﻫﻞ ﺍﳌﻈﺎﻫﺮﺍﺕ ﺍﻟﺮﺟﺎﻟﻴﺔ ﻭﺍﻟﻨﺴﺎﺋﻴﺔ ﺿ ‪‬ﺪ ﺍ ﹸ‬
‫ﻭﻫﻞ ﻣ‪‬ﻦ ﳝﻮﺕ ﻓﻴﻬﺎ ﻳ‪‬ﻌﺘﱪ ﺷﻬﻴﺪﹰﺍ ﺃﻭ ﰲ ﺳﺒﻴﻞ ﺍﷲ؟‬
‫ﻓﺄﺟﺎﺏ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫)) ﻻ ﺃﺭﻯ ﺍﳌﻈﺎﻫﺮﺍﺕ ﺍﻟﻨﺴﺎﺋﻴﺔ ﻭﺍﻟﺮﺟﺎﻟﻴﺔ ﻣﻦ ﺍﻟﻌﻼﺝ‪ ،‬ﻭﻟﻜﻦ ﺃﻧﺎ ﺃﺭﻯ ﺃﻧ‪‬ﻬﺎ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻔﱳ ﻭﻣﻦ‬
‫ﺃﺳﺒﺎﺏ ﺍﻟﺸﺮﻭﺭ‪ ،‬ﻭﻣﻦ ﺃﺳﺒﺎﺏ ﻇﻠﻢ ﺑﻌﺾ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺍﻟﺘﻌﺪ‪‬ﻱ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺑﻐﲑ ﺣﻖ‪ ،‬ﻭﻟﻜﻦ ﺍﻷﺳﺒﺎﺏ‬
‫ﺍﻟﺸﺮﻋﻴﺔ‪ :‬ﺍﳌﻜﺎﺗﺒﺔ ﻭﺍﻟﻨﺼﻴﺤﺔ ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﳋﲑ ﺑﺎﻟﻄﺮﻕ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺷﺮﺣﻬﺎ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺷﺮﺣﻬﺎ‬
‫)‪(3‬‬
‫ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ  ﻭﺃﺗﺒﺎﻋﻪ ﺑﺈﺣﺴﺎ ٍﻥ‪ :‬ﺑﺎﳌﻜﺎﺗﺒﺔ ﻭﺍﳌﺸﺎﻓﻬﺔ ﻣﻊ ‪ ، ...‬ﻭﻣﻊ ﺍﻷﻣﲑ ﻭﻣﻊ ﺍﻟﺴﻠﻄﺎﻥ‪،‬‬
‫ﻭﺍﻻﺗﺼﺎﻝ ﺑﻪ‪ ،‬ﻭﻣﻨﺎﺻﺤﺘﻪ ﻭﺍﳌﻜﺎﺗﺒﺔ ﻟﻪ‪ ،‬ﺩﻭﻥ ﺍﻟﺘﺸﻬﲑ ﻋﻠﻰ ﺍﳌﻨﺎﺑﺮ ﺑﺄﻧ‪‬ﻪ ﻓﻌﻞ ﻛﺬﺍ‪ ،‬ﻭﺻﺎﺭ ﻣﻨﻪ ﻛﺬﺍ‪ ،‬ﻭﺍﷲ‬
‫ﺍﳌﺴﺘﻌﺎﻥ ((‪.‬‬

‫)‪ (1‬ﻟِﻤﺎ ﺻ ‪‬ﺢ ﻣﻦ ﺭﻭﺍﻳﺔ ﺃﰊ ﺩﺍﻭﺩ )‪ ،(2760‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ (4761‬ﻋﻦ ﺃﰊ ﺑﻜﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪)) :‬‬
‫ﷲ ﻋﻠﻴﻪ ﺍﳉﻨ‪ ‬ﹶﺔ ((‪.‬‬
‫ﻣ‪‬ﻦ ﹶﻗﺘ‪‬ﻞ ﻣ‪‬ﻌﺎﻫﺪﹰﺍ ﰲ ﻏﲑ ﹸﻛ ‪‬ﻨﻬِﻪ ﺣﺮ‪‬ﻡ ﺍ ُ‬
‫)‪ (2‬ﻣﻦ ﻛﺘﺎﺏ‪ :‬ﺍﳌﻌﻠﻮﻡ ﻣﻦ ﻭﺍﺟﺐ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳊﺎﻛﻢ ﻭﺍﶈﻜﻮﻡ )ﺹ‪ 7:‬ـ ‪.(16‬‬
‫)‪ (3‬ﻛﻠﻤﺔ ﻏﲑ ﻣﻔﻬﻮﻣﺔ‪.‬‬

‫–‪124@åß@41@òzÐ‬‬

‫‪a@鼊@ïãbjÛþa@åí‡Ûa@‹–bã@‡à«@òß(ýÈÛa@ôëbnÏ‬‬
‫ﺳ‪‬ﺌﻞ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ‬
‫ﳏﺪ‪‬ﺙ ﺍﻟﺪﻳﺎﺭ ﺍﻟﺸﺎﻣﻴﺔ ﻭﻋﻼﱠﻣﺔ ﻋﺼﺮﻩ‬
‫ﻳﻮﻡ ‪ 29‬ـ ﲨﺎﺩﻯ ﺍﻷﻭﱃ ـ ‪ 1416‬ﻫـ‬
‫ﺍﳌﻮﺍﻓﻖ ﻟـ ‪23‬ـ ‪ 10‬ـ ‪ 1995‬ﻋﻤ‪‬ﺎ ﻳﺄﰐ‪:‬‬
‫ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﺍﻷﺧﲑﺓ ﻳﺎ ﺷﻴﺦ! ﺧﺎﺻﺔ ﳑ‪‬ﺎ ﳛﺪﺙ ﻣﻦ ﻛﻮﺍﺭﺙ ﻭﻓﱳ‪ ،‬ﻭﺣﻴﺚ ﺻﺎﺭ ﺍﻷﻣﺮ ﺇﱃ‬
‫ﺍﺳﺘﺨﺪﺍﻡ ﺍﳌﺘﻔﺠﺮﺍﺕ ﺍﻟﱵ ﺗﻮﺩﻱ ﲝﻴﺎﺓ ﺍﻟﻌﺸﺮﺍﺕ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻛﺜﺮﻫﻢ ﻣﻦ ﺍﻷﺑﺮﻳﺎﺀ‪ ،‬ﻭﻓﻴﻬﻢ ﺍﻟﻨﺴﺎﺀ‬
‫ﻭﺍﻷﻃﻔﺎﻝ ﻭﻣ‪‬ﻦ ﺗﻌﻠﻤﻮﻥ‪ ،‬ﻭﺣﻴﺚ ﲰﻌﻨﺎ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺍﻟﻜﺒﺎﺭ ﺃﻧ‪‬ﻬﻢ ﻳﻨﺪ‪‬ﺩﻭﻥ ﻋﻦ ﺳﻜﻮﺕ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‬
‫)‪(1‬‬
‫ﻭﺍﳌﻔﺘﲔ ﻣﻦ ﺍﳌﺸﺎﻳﺦ ﺍﻟﻜﺒﺎﺭ ﻋﻦ ﺳﻜﻮ‪‬ﻢ ﻭﻋﺪﻡ ﺍﻟﺘﻜﻠﱡﻢ ﺑﺎﻹﻧﻜﺎﺭ ﳌﺜﻞ ﻫﺬﻩ ﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﻟﻐﲑ ﺇﺳﻼﻣﻴﺔ‬
‫ﻗﻄﻌﺎﹰ‪ ،‬ﻭﳓﻦ ﺃﺧﱪﻧﺎﻫﻢ ﺑﺮﺃﻱ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺭﺃﻳﻜﻢ ﰲ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻟﻜﻨ‪‬ﻬﻢ ﺭﺩ‪‬ﻭﺍ ﺑﺎﳉﻬﻞ ﳑﺎ ﻳﻘﻮﻟﻮﻧﻪ ﺃﻭ ﳑﺎ‬
‫ﺗﻘﻮﻟﻮﻧﻪ‪ ،‬ﻭﻋﺪﻡ ﻭﺟﻮﺩ ﺍﻷﺷﺮﻃﺔ ﺍﳌﻨﺘﺸﺮﺓ ﻟﺒﻴﺎﻥ ﺍﳊﻖ ﰲ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻭﳍﺬﺍ ﳓﻦ ﻃﺮﺣﻨﺎ ﺍﻟﺴﺆﺍﻝ ‪‬ﺬﺍ‬
‫ﺍﻷﺳﻠﻮﺏ ﺍﻟﺼﺮﻳﺢ ﺣﱴ ﻳﻜﻮﻥ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺑﻴ‪‬ﻨﺔ ﺑﺮﺃﻳﻜﻢ ﻭﺭﺃﻱ ﻣﻦ ﺗﻨﻘﻠﻮﻥ ﻋﻨﻬﻢ‪ ،‬ﻓﺒﻴ‪‬ﻨﻮﺍ ﺍﳊﻖ ﰲ ﺍﻟﻘﻀﻴﺔ‪،‬‬
‫ﻭﻛﻴﻒ ﻳﻌﺮﻑ ﺍﳊﻖ ﻓﻴﻬﺎ ﻋﻨﺪ ﻛ ﱢﻞ ﻣﺴﻠﻢ؟ ﻟﻌﻞ ﺍﻟﺸﻴﺦ ﻳﺴﻤﻊ ﻣﺎ ﳛﺪﺙ ﺍﻵﻥ ﺃﻭ ﻧﺸﺮﺡ ﻟﻪ ﺷﻴﺌﹰﺎ ﳑ‪‬ﺎ‬
‫ﳛﺪﺙ؟‬
‫ﻉ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ‪ :‬ﻣﺎ ﻓﻴﻪ ﺩﺍ ٍ‬
‫ﺇ ﹼﻥ ﺍﳊﻤﺪ ﷲ ﳓﻤﺪﻩ ﻭﻧﺴﺘﻌﻴﻨﻪ ﻭﻧﺴﺘﻐﻔﺮﻩ‪ ،‬ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ ﻭﻣﻦ ﺳﻴ‪‬ﺌﺎﺕ ﺃﻋﻤﺎﻟﻨﺎ‪ ،‬ﻣﻦ‬
‫ﻳﻬﺪﻩ ﺍﷲ ﻓﻼ ﻣﻀ ﹼﻞ ﻟﻪ‪ ،‬ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎﺩﻱ ﻟﻪ‪ ،‬ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﺃﺷﻬﺪ‬
‫ﺃ ﹼﻥ ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ‪.‬‬
‫ﺴ ِﻠﻤ‪‬ﻮ ﹶﻥ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ ‪.[102‬‬
‫ﷲ ‪‬ﺣﻖ‪ ‬ﺗﻘﹶﺎِﺗ ِﻪ ‪‬ﻭ ﹶﻻ ‪‬ﺗﻤ‪‬ﻮ‪‬ﺗﻦ‪ ‬ﺇﻻﱠ ﻭﺃﹶﻧﺘ‪‬ﻢ ‪‬ﻣ ‪‬‬
‫}‪‬ﻳﹶﺄﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﱠﺬِﻳ ‪‬ﻦ ﺀَﺍ ‪‬ﻣﻨ‪‬ﻮﺍ ﺍﺗ‪‬ﻘﹸﻮﺍ ﺍ َ‬
‫ﺲ ﻭﺍ ِﺣ ‪‬ﺪ ٍﺓ ﻭ ‪‬ﺧ ﹶﻠ ‪‬ﻖ ِﻣﻨ‪‬ﻬﺎ ‪‬ﺯ ‪‬ﻭﺟ‪‬ﻬﺎ ﻭ‪‬ﺑﺚﱠ ِﻣ ‪‬ﻨﻬ‪‬ﻤﺎ‬
‫ﺱ ﺍﺗ‪‬ﻘﹸﻮﺍ ﺭﺑ‪‬ﻜ ‪‬ﻢ ﺍﻟﱠﺬﻱ ‪‬ﺧ ﹶﻠ ﹶﻘﻜﹸﻢ ﻣِﻦ ‪‬ﻧ ﹾﻔ ٍ‬
‫}ﻳﺄﻳ‪‬ﻬﺎ ﺍﻟﻨﺎ ‪‬‬
‫ﷲ ﻛﺎﻥ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﺭﻗِﻴﺒﹰﺎ{ ]ﺍﻟﻨﺴﺎﺀ ‪.[1‬‬
‫ﷲ ﺍﻟﱠﺬِﻱ ‪‬ﺗﺴ‪‬ﺎ َﺀﻟﹸﻮ ﹶﻥ ِﺑ ِﻪ ﻭﺍ َﻷﺭ‪‬ﺣﺎ ‪‬ﻡ ِﺇﻥﱠ ﺍ َ‬
‫ﺭِﺟﺎ ﹰﻻ ﹶﻛﺜِﲑﹰﺍ ‪‬ﻭﻧِﺴﺎ ًﺀ ﻭﺍﺗ‪‬ﻘﹸﻮﺍ ﺍ َ‬
‫ﺢ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹶﺃﻋ‪‬ﻤﺎﻟﹶﻜ ‪‬ﻢ ﻭ‪‬ﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﻟﹶﻜ ‪‬ﻢ ﺫﹸﻧﻮ‪‬ﺑ ﹸﻜ ‪‬ﻢ‬
‫ﺼ ِﻠ ‪‬‬
‫ﷲ ﻭ ﹸﻗﻮﻟﹸﻮﺍ ﹶﻗ ‪‬ﻮ ﹰﻻ ‪‬ﺳﺪِﻳﺪﹰﺍ ‪‬ﻳ ‪‬‬
‫}‪‬ﻳﹶﺄﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﱠﺬِﻳ ‪‬ﻦ ﺀَﺍ ‪‬ﻣﻨ‪‬ﻮﺍ ﺍﺗ‪‬ﻘﹸﻮﺍ ﺍ َ‬
‫ﷲ ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ ﹶﻓ ﹶﻘ ‪‬ﺪ ﻓﹶﺎ ‪‬ﺯ ﹶﻓﻮ‪‬ﺯﹰﺍ ‪‬ﻋﻈِﻴﻤﹰﺎ{ ]ﺍﻷﺣﺰﺍﺏ ‪.[70‬‬
‫ﻭﻣ‪‬ﻦ ‪‬ﻳ ِﻄ ِﻊ ﺍ َ‬
‫)‪ (1‬ﻳﻘﺎﻝ‪ :‬ﻏﲑ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻗﺪ ﺗﺮﻛﺘ‪‬ﻬﺎ ﻛﻤﺎ ﻧﻄﻖ ‪‬ﺎ ﺍﻟﺴﺎﺋﻞ‪.‬‬

‫ﺃﻣ‪‬ﺎ ﺑﻌﺪ‪ :‬ﻓﺈ ﱠﻥ ﺧﲑ ﺍﻟﻜﻼﻡ ﻛﻼﻡ ﺍﷲ ﻭﺧﲑ ﺍﳍﺪﻱ ﻫﺪﻱ ﳏﻤﺪ  ﻭﺷ ‪‬ﺮ ﺍﳌﻮﺭ ﳏﺪﺛﺎ‪‬ﺎ ﻭﻛ ﹼﻞ ﳏﺪﺛﺔ‬
‫ﺑﺪﻋﺔ ﻭﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ ﻭﻛﻞ ﺿﻼﻟﺔ ﰲ ﺍﻟﻨﺎﺭ‪.‬‬
‫ﺕ ﺑﺄﻧﻨﺎ ﺗﻜﻠﱠﻤﻨﺎ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻭﺫﻛﺮﺕ ﺃﻧ‪‬ﻬﻢ )ﻳﻬﺪﻭﻥ(‬
‫ﺃﻧﺖ ـ ﺟﺰﺍﻙ ﺍﷲ ﺧﲑﹰﺍ ـ ﺃﺷﺮ ‪‬‬

‫)‪(1‬‬

‫ﲜﻬﻞ ﺃﻭ ﺑﻐﲑ ﻋﻠﻢ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻜﻼﻡ ﳑ‪‬ﻦ ﻳ‪‬ﻈ ‪‬ﻦ ﻓﻴﻪ ﺍﻟﻌﻠﻢ‪ ،‬ﰒ ﻳﻘﺎﺑ‪‬ﻞ ﳑﻦ ﻻ ﻋﻠﻢ ﻋﻨﺪﻫﻢ ﺑﺎﻟﺮﻓﺾ ﻭﺍﻟﺮ ‪‬ﺩ ﻓﻤﺎ‬
‫ﺍﻟﻔﺎﺋﺪﺓ ﻣﻦ ﺍﻟﻜﻼﻡ ﺣﻴﻨﺌﺬ؟ ﻟﻜﻦ ﳓﻦ ﳒﻴﺐ ﳌﻦ ﻗﺪ ﻳﻜﻮﻥ ﻋﻨﺪﻩ ﺷﺒﻬﺔ )ﺑﺄ ﱠﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻔﻌﻠﻮﻧﻪ ﻫﻮ ﺃﻣﺮ‬
‫)‪(2‬‬
‫ﺟﺎﺋ ‪‬ﺰ ﺷﺮﻋﹰﺎ( ‪ ،‬ﻭﻟﻴﺲ ﻹﻗﻨﺎﻉ ﺫﻭﻱ ﺍﻷﻫﻮﺍﺀ ﻭﺃﻫﻞ ﺍﳉﻬﻞ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻹﻗﻨﺎﻉ ﺍﻟﺬﻳﻦ ﻗﺪ ﻳﺘﺮﺩ‪‬ﺩﻭﻥ ﰲ‬
‫ﻗﺒﻮﻝ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻔﻌﻠﻪ ﻫﺆﻻﺀ ﺍﳌﻌﺘﺪﻭﻥ ﻫﻮ ﺃﻣﺮ ﻏﲑ ﻣﺸﺮﻭﻉ‪.‬‬
‫ﻻ ﺑ ‪‬ﺪ ﱄ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﰲ ﺷﻲﺀ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ﺑﺄﻥ ﺃﹸﺫﻛﱢﺮ ـ ﻭﺍﻟﺬﻛﺮﻯ ﺗﻨﻔﻊ ﺍﳌﺆﻣﻨﲔ ـ ﺑﻘﻮﻝ ﺃﻫﻞ‬
‫ﻼ ﻓﻬﻲ ﻟﻴﺴﺖ ﺑﺼﻼﺓ‪،‬‬
‫ﺍﻟﻌﻠﻢ‪ )) :‬ﻣﺎ ﺑ‪‬ﲏ ﻋﻠﻰ ﻓﺎﺳﺪ ﻓﻬﻮ ﻓﺎﺳﺪ ((‪ ،‬ﻓﺎﻟﺼﻼﺓ ﺍﻟﱵ ﺗ‪‬ﺒﲎ ﻋﻠﻰ ﻏﲑ ﻃﻬﺎﺭﺓ ﻣﺜ ﹰ‬
‫ﺺ ﻋﻠﻴﻪ ﺍﻟﺸﺎﺭﻉ ﺍﳊﻜﻴﻢ ﰲ ﻣﺜﻞ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﳌﺎﺫﺍ؟ ﻷﻧ‪‬ﻬﺎ ﱂ ﺗﻘﻢ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﺸﺮﻁ ﺍﻟﺬﻱ ﻧ ‪‬‬
‫)‪(3‬‬
‫ﻭﺳﻠﱠﻢ‪ )) :‬ﻻ ﺻﻼﺓ ﳌﻦ ﻻ ﻭﺿﻮﺀ ﻟﻪ (( ‪ ،‬ﻓﻤﻬﻤﺎ ﺻﻠﻰ ﺍﳌﺼﻠﻲ ﺑﺪﻭﻥ ﻭﺿﻮﺀ ﻓﻤﺎ ﺑ‪‬ﲏ ﻋﻠﻰ ﻓﺎﺳﺪ‬
‫ﻓﻬﻮ ﻓﺎﺳﺪ‪ ،‬ﻭﺍﻷﻣﺜﻠﺔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ ﺷﻲﺀ ﻛﺜﲑ ﻭﻛﺜﲑ ﺟﺪ‪‬ﺍ‪.‬‬
‫ﻓﻨﺤﻦ ﺫﻛﺮﻧﺎ ﺩﺍﺋﻤﹰﺎ ﻭﺃﺑﺪﹰﺍ ﺑﺄﻥﹼ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﻜﺎﻡ ﻟﻮ ﻛﺎﻧﻮﺍ ﻣﻦ ﺍﳌﻘﻄﻮﻉ ﺑﻜﻔﺮﻫﻢ‪ ،‬ﻟﻮ ﻛﺎﻧﻮﺍ‬
‫ﻣﻦ ﺍﳌﻘﻄﻮﻉ ﺑﻜﻔﺮﻫﻢ‪ ،‬ﺃﻥﱠ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻬﻢ ﻟﻴﺲ ﻣﺸﺮﻭﻋﹰﺎ ﺇﻃﻼﻗﹰﺎ؛ ﺫﻟﻚ ﻷ ﱠﻥ ﻫﺬﺍ ﺍﳋﺮﻭﺝ ﺇﺫﺍ ﻛﺎﻥ ﻭﻻ‬
‫ﺑ ‪‬ﺪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺧﺮﻭﺟﹰﺎ ﻗﺎﺋﻤﹰﺎ ﻋﻠﻰ ﺍﻟﺸﺮﻉ‪ ،‬ﻛﺎﻟﺼﻼﺓ ﺍﻟﱵ ﻗﻠﻨﺎ ﺁﻧﻔﹰﺎ ﺇﻧ‪‬ﻬﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﻗﺎﺋﻤﺔ ﻋﻠﻰ‬
‫ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﻭﻫﻲ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭﳓﻦ ﳓﺘ ‪‬ﺞ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑِﻤﺜﻞ ﻗﻮﻟﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪} :‬ﹶﻟ ﹶﻘ ‪‬ﺪ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻓِﻲ‬
‫ﺴ‪‬ﻨ ﹲﺔ{ ]ﺍﻷﺣﺰﺍﺏ ‪.[21‬‬
‫ﷲ ﹸﺃ ‪‬ﺳ ‪‬ﻮ ﹲﺓ ‪‬ﺣ ‪‬‬
‫‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫ﺇ ﱠﻥ ﺍﻟﺪﻭ ‪‬ﺭ ﺍﻟﺬﻱ ﻳ‪‬ﻤ ‪‬ﺮ ﺑﻪ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﻴﻮﻡ ﻣﻦ ﲢﻜﹼﻢ ﺑﻌﺾ ﺍﳊﻜﺎﻡ ـ ﻭﻋﻠﻰ ﺍﻓﺘﺮﺍﺽ ﺃﻧ‪‬ﻬﻢ ﺃﻭ ﺃ ﱠﻥ‬
‫ﻛﻔﺮﻫﻢ ﻛﻔﺮ ﺟﻠﻲ ﻭﺍﺿﺢ ﻛﻜﻔﺮ ﺍﳌﺸﺮﻛﲔ ﲤﺎﻣﹰﺎ ـ ﺇﺫﺍ ﺍﻓﺘﺮﺿﻨﺎ ﻫﺬﻩ ﺍﻟﻔﺮﺿﻴﺔ ﻓﻨﻘﻮﻝ‪ :‬ﺇ ﱠﻥ ﺍﻟﻮﺿﻊ ﺍﻟﺬﻱ‬
‫ﻳﻌﻴﺸﻪ ﺍﳌﺴﻠﻤﻮﻥ ﺑﺄﻥ ﻳﻜﻮﻧﻮﺍ ﳏﻜﻮﻣﲔ ﻣﻦ ﻫﺆﻻﺀ ﺍﳊﻜﺎﻡ ـ ﻭﹾﻟ‪‬ﻨﻘﹸﻞ ﺍﻟﻜﻔﺎﺭ ﳎﺎﺭﺍ ﹰﺓ ﳉﻤﺎﻋﺔ ﺍﻟﺘﻜﻔﲑ ﻟﻔﻈﹰﺎ‬
‫ﻻ ﻣﻌﲎ؛ ﻷ ﱠﻥ ﻟﻨﺎ ﰲ ﺫﻟﻚ ﺍﻟﺘﻔﺼﻴﻞ ﺍﳌﻌﺮﻭﻑ ـ ﻓﻨﻘﻮﻝ‪ :‬ﺇ ﱠﻥ ﺍﳊﻴﺎﺓ ﺍﻟﱵ ﳛﻴﺎﻫﺎ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﻴﻮﻡ ﲢﺖ‬
‫ﺣﻜﻢ ﻫﺆﻻﺀ ﺍﳊﻜﺎﻡ ﻻ ﳜﺮﺝ ﻋﻦ ﺍﳊﻴﺎﺓ ﺍﻟﱵ ﺣﻴﻴﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﱠﻢ‪ ،‬ﻭﺃﺻﺤﺎﺑ‪‬ﻪ‬
‫)‪ (1‬ﻏﲑ ﻭﺍﺿﺤﺔ ﰲ ﺍﻟﺘﺴﺠﻴﻞ‪.‬‬
‫)‪ (2‬ﺃﻱ ﻋﻠﻰ ﺣ ‪‬ﺪ ﺯﻋﻢ ﺻﺎﺣﺐ ﺍﻟﺸﺒﻬﺔ‪.‬‬
‫)‪ (3‬ﺭﻭﺍﻩ ﺃﲪﺪ )‪ ،(418/2‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(16/1‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(399‬ﻭﻫﻮ ﺣﺴﻦ‪ ،‬ﻛﻤﺎ ﰲ ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴﻞ ﻟﻸﻟﺒﺎﱐ‬
‫)‪.(122/1‬‬

‫–‪124@åß@43@òzÐ‬‬

‫ﺍﻟﻜﺮﺍﻡ ﻓﻴﻤﺎ ﻳ‪‬ﺴﻤﻰ ﰲ ﻋﺮﻑ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ :‬ﺑﺎﻟﻌﺼﺮ ﺍﳌﻜﻲ‪.‬‬
‫ﻟﻘﺪ ﻋﺎﺵ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﲢﺖ ﺣﻜﻢ ﺍﻟﻄﻮﺍﻏﻴﺖ ﺍﻟﻜﺎﻓﺮﺓ ﺍﳌﺸﺮﻛﺔ‪ ،‬ﻭﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺄﰉ ﺻﺮﺍﺣ ﹰﺔ ﺃﻥ‬
‫ﺗﺴﺘﺠﻴﺐ ﻟﺪﻋﻮﺓ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺃﻥ ﻳﻘﻮﻟﻮﺍ ﻛﻠﻤﺔ ﺍﳊﻖ )) ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﷲ (( ﺣﱴ ﺇ ﹼﻥ ﻋﻤ‪‬ﻪ ﺃﺑﺎ‬
‫ﺕ ‪‬ﺎ ﻋﻴﻨ‪‬ﻚ‪.‬‬
‫ﻃﺎﻟﺐ ـ ﻭﰲ ﺁﺧﺮ ﺭﻣﻖ ﻣﻦ ﺣﻴﺎﺗﻪ ـ ﻗﺎﻝ ﻟﻪ‪ :‬ﻟﻮﻻ ﺃﻥ ﻳ‪‬ﻌ‪‬ﻴﺮﱐ ‪‬ﺎ ﻗﻮﻣﻲ ﻷﻗﺮﺭ ‪‬‬
‫ﺃﻭﻟﺌﻚ ﺍﻟﻜﻔﺎﺭ ﺍﳌﺼﺮ‪‬ﺣﲔ ﺑﻜﻔﺮﻫﻢ ﺍﳌﻌﺎﻧﺪﻳﻦ ﻟﺪﻋﻮﺓ ﻧﺒﻴ‪‬ﻬﻢ‪ ،‬ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻌﻴﺶ ﲢﺖ‬
‫ﺣﻜﻤﻬﻢ ﻭﻧﻈﺎﻣﻬﻢ‪ ،‬ﻭﻻ ﻳﺘﻜﻠﱠﻢ ﻣﻌﻬﻢ ﺇ ﱠﻻ‪ :‬ﺃﻥ ﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪.‬‬
‫ﰒ ﺟﺎﺀ ﺍﻟﻌﻬﺪ ﺍﳌﺪﱐ‪ ،‬ﰒ ﺗﺘﺎﺑﻌﺖ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺑﺪﺃ ﺍﻟﻘﺘﺎﻝ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﺑﲔ ﺍﳌﺸﺮﻛﲔ‪،‬‬
‫ﻛﻤﺎ ﻫﻮ ﻣﻌﺮﻭﻑ ﰲ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ‪.‬‬
‫ﺃﻣﺎ ﰲ ﺍﻟﻌﻬﺪ ﺍﻷﻭﻝ ـ ﺍﻟﻌﻬﺪ ﺍﳌﻜﻲ ـ ﱂ ﻳﻜﻦ ﻫﻨﺎﻟﻚ ﺧﺮﻭﺝ ﻛﻤﺎ ﻳﻔﻌﻞ ﺍﻟﻴﻮﻡ ﻛﺜ ‪‬ﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‬
‫ﰲ ﻏﲑ ﻣﺎ ﺑﻠﺪ ﺇﺳﻼﻣﻲ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﳋﺮﻭﺝ ﻟﻴﺲ ﻋﻠﻰ ﻫﺪﻱ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﺬﻱ ﺃﹸﻣﺮﻧﺎ ﺑﺎﻻﻗﺘﺪﺍﺀ ﺑﻪ‪ ،‬ﻭﲞﺎﺻﺔ ﰲ ﺍﻵﻳﺔ‬
‫ﺴ‪‬ﻨ ﹲﺔ{ ]ﺍﻷﺣﺰﺍﺏ ‪.[21‬‬
‫ﺍﻟﺴﺎﺑﻘﺔ‪} :‬ﻟﹶ ﹶﻘ ‪‬ﺪ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻓِﻲ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍﷲ ﹸﺃ ‪‬ﺳ ‪‬ﻮ ﹲﺓ ‪‬ﺣ ‪‬‬
‫ﺍﻵﻥ ﻛﻤﺎ ﻧﺴﻤﻊ ﰲ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﻫﻨﺎﻙ ﻃﺎﺋﻔﺘﺎﻥ‪ ،‬ﻭﺃﻧﺎ ﺃﻫﺘﺒﻠﻬﺎ ﻓﺮﺻﺔ ﺇﺫﺍ ﻛﻨﺖ ﺃﻧﺖ ﺃﻭ ﺃﺣﺪ ﺍﳊﺎﺿﺮﻳﻦ‬
‫ﻋﻠﻰ ﺑﻴ‪‬ﻨﺔ ﻣﻦ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺘﺎﱄ‪ :‬ﺃﻗﻮﻝ ﺃﻧﺎ ﺃﲰﻊ ﻭﺃﻗﺮﺃ ﺑﺄ ﱠﻥ ﻫﻨﺎﻙ ﻃﺎﺋﻔﺘﲔ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‬
‫ﻼ ﺟﺒﻬﺔ ﺍﻹﻧﻘﺎﺫ‪ ،‬ﻭﺃﻇﻦ ﻓﻴﻪ ﲨﺎﻋﺔ ﺍﻟﺘﻜﻔﲑ‪.‬‬
‫ﺍﻟﺬﻳﻦ ﻳ‪‬ﻌﺎﺩﻭﻥ ﺍﳊﻜﺎﻡ ﻫﻨﺎﻟﻚ‪ ،‬ﲨﺎﻋﺔ ﻣﺜ ﹰ‬
‫)ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺟﻴﺶ ﺍﻹﻧﻘﺎﺫ ﻫﺬﺍ ﻫﻮ ﺍﳌﺴﻠﱠﺢ ﻏﲑ ﺍﳉﺒﻬﺔ(‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ‪ :‬ﻟﻜﻦ ﺃﻟﻴﺲ ﻟﻪ ﻋﻼﻗﺔ ﺑﺎﳉﺒﻬﺔ؟‬
‫ﻗﻴﻞ ﻟﻪ‪ :‬ﺍﻧﻔﺼ ﹶﻞ ﻋﻨﻬﺎ‪ ،‬ﻳﻌﲏ‪ :‬ﻗﺴﻢ ﻣﺘﺸﺪ‪‬ﺩ‪.‬‬
‫ﺕ ﺃﻥ ﺃﺳﺘﻮﺛﻖ ﻣﻦ ﻭﺟﻮﺩ ﺃﻛﺜﺮ ﻣﻦ ﲨﺎﻋﺔ ﻣﺴﻠﻤﺔ‪،‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ‪ :‬ﺇﺫﹰﺍ ﻫﺬﻩ ﻣﺼﻴﺒﺔ ﺃﻛﱪ! ﺃﻧﺎ ﺃﺭﺩ ‪‬‬
‫ﻭﻟﻜ ﱟﻞ ﻣﻨﻬﺎ ﺳﺒﻴﻠﻬﺎ ﻭﻣﻨﻬﺠﻬﺎ ﰲ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ‪ ،‬ﺗ‪‬ﺮﻯ! ﻟﻮ ﻗﻀﻲ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺎﻛﻢ ﻭﺍﻧﺘﺼﺮﺕ‬
‫ﻃﺎﺋﻔﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﻄﻮﺍﺋﻒ ﺍﻟﱵ ﺗ‪‬ﻌﻠﻦ ﺇﺳﻼﻣﻬﺎ ﻭﳏﺎﺭﺑﺘﻬﺎ ﻟﻠﺤﺎﻛﻢ ﺍﻟﻜﺎﻓﺮ ﺑﺰ‪‬ﻋﻤﻬﻢ‪ ،‬ﺗ‪‬ﺮﻯ! ﻫﻞ ﺳ‪‬ﺘﺘ‪‬ﻔ ‪‬ﻖ‬
‫ﻼ ﻋﻤ‪‬ﺎ ﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﻃﺎﺋﻔﺔ ﺃﺧﺮﻯ ـ ﻭﻳﻘﻴﻤﻮﻥ ﺣﻜﻢ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻳﻘﺎﺗﻠﻮﻥ‬
‫ﻫﺎﺗﺎﻥ ﺍﻟﻄﺎﺋﻔﺘﺎﻥ ـ ﻓﻀ ﹰ‬
‫ﻣﻦ ﺃﺟﻠﻪ؟‬
‫ﺳﻴﻘﻊ ﺍﳋﻼﻑ ﺑﻴﻨﻬﻢ! ﺍﻟﺸﺎﻫﺪ ﺍﻵﻥ ﻣﻮﺟﻮﺩ ﻣﻊ ﺍﻷﺳﻒ ﺍﻟﺸﺪﻳﺪ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﻳﻮﻡ ﻗﺎﻣﺖ ﺍﳊﺮﺏ‬
‫ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻛﺎﻧﺖ ﺗ‪‬ﻌﻠﻦ ﰲ ﺳﺒﻴﻞ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﺸﻴﻮﻋﻴﺔ!! ﻓﻤﺎ ﻛﺎﺩﻭﺍ ﻳﻘﻀﻮﻥ ﻋﻠﻰ‬
‫–‪124@åß@44@òzÐ‬‬

‫ﺍﻟﺸﻴﻮﻋﻴﺔ ـ ﻭﻫﺬﻩ ﺍﻷﺣﺰﺍﺏ ﻛﺎﻧﺖ ﻗﺎﺋﻤﺔ ﻭﻣﻮﺟﻮﺩﺓ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻘﺘﺎﻝ ـ ﻭﺇﺫﺍ ‪‬ﻢ ﻳﻨﻘﻠﺐ ﺑﻌﻀ‪‬ﻬﻢ ﻋﺪﻭ‪‬ﺍ‬
‫ﻟﺒﻌﺾ‪.‬‬
‫ﻓﺈﺫﹰﺍ ﻛ ﱡﻞ ﻣ‪‬ﻦ ﺧﺎﻟﻒ ﻫﺪﻱ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻬﻮ ﺳﻮﻑ ﻻ ﻳﻜﻮﻥ ﻋﺎﻗﺒﺔ ﺃﻣﺮﻩ ﺇ ﱠﻻ ﺧ‪‬ﺴﺮﺍﹰ‪،‬‬
‫ﻭﻫﺪﻱ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ ﺇﺫﹰﺍ ﰲ ﺇﻗﺎﻣﺔ ﺍﳊﻜﻢ ﺍﻹﺳﻼﻣﻲ ﻭﺗﺄﺳﻴﺲ ﺍﻷﺭﺽ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﻟﺼﺎﳊﺔ ﻹﻗﺎﻣﺔ ﺣﻜﻢ ﺍﻹﺳﻼﻡ ﻋﻠﻴﻬﺎ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻳﻜﻮﻥ ﺑﺎﻟﺪﻋﻮﺓ‪.‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺩﻋﻮﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﰒ ﺗﺮﺑﻴﺔ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪.‬‬
‫ﻭﺣﻴﻨﻤﺎ ﻧﻘﻮﻝ ﳓﻦ ﺇﺷﺎﺭﺓ ﺇﱃ ﻫﺬﺍ ﺍﻷﺻﻞ ﺍﳍﺎﻡ ﺑﻜﻠﻤﺘﲔ ﳐﺘﺼﺮ‪‬ﺗﲔ‪ ،‬ﺇﻧ‪‬ﻪ ﻻ ﺑ ‪‬ﺪ ﻣﻦ ﺍﻟﺘﺼﻔﻴﺔ ﻭﺍﻟﺘﺮﺑﻴﺔ‪،‬‬
‫ﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﻻ ﻧﻌﲏ ‪‬ﻤﺎ ﺃ ﱠﻥ ﻫﺬﻩ ﺍﳌﻼﻳﲔ ﺍﳌﻤﻠﻴﻨﺔ ﻣﻦ ﻫﺆﻻﺀ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﺼﲑﻭﺍ ﺃﻣﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ‬
‫ﻧﺮﻳﺪ ﺃﻥ ﻧﻘﻮﻝ‪ :‬ﺇ ﱠﻥ ﻣ‪‬ﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﻌﻤﻞ ﺑﺎﻹﺳﻼﻡ ﺣﻘ‪‬ﺎ ﻭﺃﻥ ﻳﺘ‪‬ﺨﺬ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﲤﻬﺪ ﻟﻪ ﺇﻗﺎﻣﺔ ﺣﻜﻢ ﺍﷲ ﰲ‬
‫ﺍﻷﺭﺽ‪ ،‬ﻻ ﺑ ‪‬ﺪ ﺃﻥ ﻳﻘﺘﺪﻱ ﺑﺎﻟﺮﺳﻮﻝ  ﺣﻜﻤﹰﺎ ﻭﺃﺳﻠﻮﺑﹰﺎ‪.‬‬
‫‪‬ﺬﺍ ﳓﻦ ﻧﻘﻮﻝ ﺇﻥﱠ ﻣﺎ ﻳﻘﻊ ﺳﻮﺍ ًﺀ ﰲ ﺍﳉﺰﺍﺋﺮ ﺃﻭ ﰲ ﻣﺼﺮ‪ ،‬ﻫﺬﺍ ﺧﻼﻑ ﺍﻹﺳﻼﻡ؛ ﻷﻥﱠ ﺍﻹﺳﻼﻡ‬
‫ﻳﺄﻣﺮ ﺑﺎﻟﺘﺼﻔﻴﺔ ﻭﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﺃﻗﻮﻝ ﺍﻟﺘﺼﻔﻴﺔ ﻭﺍﻟﺘﺮﺑﻴﺔ؛ ﻟﺴﺒﺐ ﻳﻌﺮﻓﻪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﳓﻦ ﺍﻟﻴﻮﻡ ﰲ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ ﻋﺸﺮ‪ ،‬ﻭﺭﺛﻨﺎ ﻫﺬﺍ ﺍﻹﺳﻼﻡ ﻛﻤﺎ ﺟﺎﺀﻧﺎ ﻃﻴﻠﺔ ﻫﺬﻩ ﺍﻟﻘﺮﻭﻥ ﺍﻟﻄﻮﻳﻠﺔ‪ ،‬ﱂ‬
‫ﻧﺮﺙ ﺍﻹﺳﻼﻡ ﻛﻤﺎ ﺃﻧﺰﻟﻪ ﺍﷲ ﻋﻠﻰ ﻗﻠﺐ ﳏﻤﺪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻟﺬﻟﻚ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﺃﺗﻰ ﺃﹸﻛﻠﹶﻪ‬
‫ﻭﲦﺎﺭ‪‬ﻩ ﰲ ﺃﻭﻝ ﺃﻣﺮﻩ ﻫﻮ ﺍﻟﺬﻱ ﺳﻴﺆﰐ ﺃﻳﻀﹰﺎ ﹸﺃ ﹸﻛﻠﹶﻪ ﻭﲦﺎﺭ‪‬ﻩ ﰲ ﺁﺧﺮ ﺃﻣﺮﻩ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:‬‬
‫)‪(1‬‬
‫)) ﺃﻣ‪‬ﱵ ﻛﺎﳌﻄﺮ ﻻ ﻳ‪‬ﺪﺭﻯ ﺍﳋﲑ ﰲ ﺃﻭﻟﻪ ﺃﻡ ﰲ ﺁﺧﺮﻩ (( ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﺭﺍﺩﺕ ﺍﻷﻣﺔ ﺍﳌﺴﻠﻤﺔ ﺃﻥ ﺗﻜﻮﻥ ﺣﻴﺎ‪‬ﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﳋﲑ ﺍﻟﺬﻱ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﺮﺳﻮﻝ  ﰲ ﻫﺬﺍ‬
‫ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﻫﻮ ﻣﻨﻪ ﺃﺷﻬﺮ‪ )) :‬ﻻ ﺗﺰﺍﻝ ﻃﺎﺋﻔ ﹲﺔ ﻣِﻦ ﺃﻣ‪‬ﺘِﻲ ﻇﺎﻫﺮﻳﻦ ﻋﻠﻰ ﺍﳊﻖ‪ ‬ﻻ‬
‫)‪(2‬‬
‫ﻳﻀﺮ‪‬ﻫﻢ ﻣ‪‬ﻦ ﺧﺎﹶﻟﻔﹶﻬﻢ ﺣﱴ ﻳﺄﰐ ﺃﻣ ‪‬ﺮ ﺍﻟﻞﻩ (( ‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﻻ ﻧﺮﻳﺪ ‪‬ﺎﺗﲔ ﺍﻟﻜﻠﻤﺘﲔ ﺃﻥ ﻳﺼﺒﺢ ﺍﳌﻼﻳﲔ ﺍﳌﻤﻠﻴﻨﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻗﺪ ﺗﺒﻨ‪‬ﻮﺍ ﺍﻹﺳﻼ ‪‬ﻡ ﻣﺼﻔ‪‬ﻰ‬
‫ﻭﺭ‪‬ﺑﻮ‪‬ﺍ ﺃﻧﻔﺴﻬﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻹﺳﻼﻡ ﺍﳌﺼ ﱠﻔﻰ‪ ،‬ﻟﻜﻨ‪‬ﻨﺎ ﻧﺮﻳﺪ ﳍﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﻬﺘﻤ‪‬ﻮﻥ ﺣﻘ‪‬ﺎ ﺃﻭ ﹰﻻ ﺑﺘﺮﺑﻴﺔ ﻧﻔﻮﺳﻬﻢ ﰒ‬
‫ﺑﺘﺮﺑﻴﺔ ﻣﻦ ﻳﻠﻮﺫ ‪‬ﻢ‪ ،‬ﰒ‪ ،‬ﰒ‪ ،‬ﺣﱴ ﻳﺼﻞ ﺍﻷﻣﺮ ﺇﱃ ﻫﺬﺍ ﺍﳊﺎﻛﻢ ﺍﻟﺬﻱ ﻻ ﳝﻜﻦ ﺗﻌﺪﻳﻠﻪ ﺃﻭ ﺇﺻﻼﺣﻪ ﺃﻭ‬
‫ﺍﻟﻘﻀﺎﺀ ﻋﻠﻴﻪ ﺇ ﱠﻻ ‪‬ﺬﺍ ﺍﻟﺘﺴﻠﺴﻞ ﺍﻟﺸﺮﻋﻲ ﺍﳌﻨﻄﻘﻲ‪.‬‬
‫)‪ (1‬ﺭﻭﺍﻩ ﺃﲪﺪ )‪ ،(130/3‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(2869‬ﻭﻫﻮ ﺻﺤﻴﺢ‪.‬‬
‫)‪ (2‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(71‬ﻭﻣﺴﻠﻢ )‪ ،(1920‬ﻭﻏﲑﳘﺎ‪.‬‬

‫–‪124@åß@45@òzÐ‬‬

‫‪‬ﺬﺍ ﳓﻦ ﻛﻨ‪‬ﺎ ﳒﻴﺐ ﺑﺄ ﱠﻥ ﻫﺬﻩ ﺍﻟﺜﻮﺭﺍﺕ ﻭﻫﺬﻩ ﺍﻻﻧﻘﻼﺑﺎﺕ ﺍﻟﱵ ﺗ‪‬ﻘﺎﻡ‪ ،‬ﺣﱴ ﺍﳉﻬﺎﺩ ﺍﻷﻓﻐﺎﱐ‪ ،‬ﻛﻨ‪‬ﺎ ﳓﻦ‬
‫ﻏﲑ ﻣﺆﻳ‪‬ﺪﻳﻦ ﻟﻪ ﺃﻭ ﻏﲑ ﻣﺴﺘﺒﺸﺮﻳﻦ ﺑﻌﻮﺍﻗﺐ ﺃﻣﺮﻩ ﺣﻴﻨﻤﺎ ﻭﺟﺪﻧﺎﻫﻢ ﲬﺴﺔ ﺃﺣﺰﺍﺏ‪ ،‬ﻭﺍﻵﻥ ﺍﻟﺬﻱ ﳛﻜﻢ‬
‫ﻼ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﻗﺎﻣﻮﺍ ﺿﺪ‪‬ﻩ ﻣﻌﺮﻭﻑ ﺑﺄﻧ‪‬ﻪ ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﺼﻮﻓﻴﺔ ﻣﺜ ﹰ‬
‫ﺍﻟﻘﺼﺪ ﺃ ﱠﻥ ﻣِﻦ ﺃﺩﻟﱠﺔ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﺍﻻﺧﺘﻼﻑ ﺿﻌﻒ ﺣﻴﺚ ﺃ ﱠﻥ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟ ﱠﻞ ﺫﻛﺮ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻘﺘﻞ‬
‫ﺏ‬
‫ﲔ ِﻣ ‪‬ﻦ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﹶﻓﺮ‪‬ﻗﹸﻮﺍ ﺩِﻳ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﻛﹶﺎﻧ‪‬ﻮﺍ ِﺷ‪‬ﻴﻌ‪‬ﺎ ﹸﻛ ﱡﻞ ِﺣ ‪‬ﺰ ٍ‬
‫ﺸ ِﺮ ِﻛ ‪‬‬
‫ﻫﻮ ﺍﻟﺘﻨﺎﺯﻉ ﻭﺍﻻﺧﺘﻼﻑ } ‪‬ﻭ ﹶﻻ ‪‬ﺗﻜﹸﻮﻧ‪‬ﻮﺍ ِﻣ ‪‬ﻦ ﺍ ﹸﳌ ‪‬‬
‫ِﺑﻤ‪‬ﺎ ﹶﻟ ِﺪ‪‬ﻳ ِﻬ ‪‬ﻢ ﹶﻓ ِﺮﺣ‪‬ﻮ ﹶﻥ{ ]ﺍﻟﺮﻭﻡ ‪ 31‬ـ ‪ِ ،[32‬ﺇﺫﹶﻥ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺷﻴﻌﹰﺎ ﻻ ﳝﻜﻦ ﺃﻥ‬
‫ﻳﻨﺘﺼﺮﻭﺍ؛ ﻷ ﱠﻥ ﻫﺬﺍ ﺍﻟﺘﺸﻴﻊ ﻭﻫﺬﺍ ﺍﻟﺘﻔﺮ‪‬ﻕ ﺇﻧ‪‬ﻤﺎ ﻫﻮ ﺩﻟﻴﻞ ﺍﻟﻀﻌﻒ‪.‬‬
‫ﺇﺫﹰﺍ ﻋﻠﻰ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﻨﺼﻮﺭﺓ ﺍﻟﱵ ﺗﺮﻳﺪ ﺃﻥ ﺗﻘﻴﻢ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ ﲝﻖ ﺃﻥ ﲤﺜﱠﻞ ﺑﻜﻠﻤﺔ ﺃﻋﺘﱪﻫﺎ ﻣﻦ ﺣِﻜﻢ‬
‫)‪(1‬‬
‫ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ‪ ،‬ﻗﺎﳍﺎ ﺃﺣﺪ ﺍﻟﺪﻋﺎﺓ‪ ،‬ﻟﻜﻦ ﺃﺗﺒﺎﻋﻪ ﻻ ﻳ‪‬ﺘﺎﺑﻌﻮﻧﻪ ﺃﻻ ﻭﻫﻲ ﻗﻮﻟﻪ‪ )) :‬ﺃﻗﻴﻤﻮﺍ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ‬
‫ﰲ ﻗﻠﻮﺑﻜﻢ ﺗ‪‬ﻘﻢ ﻟﻜﻢ ﻋﻠﻰ ﺃﺭﺿﻜﻢ ((‪.‬‬
‫ﻓﻨﺤﻦ ﻧﺸﺎﻫﺪ ﺃ ﱠﻥ ‪ ...‬ﻻ ﺃﻗﻮﻝ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻟﱵ ﺗﻘﻮﻡ ‪‬ﺬﻩ ﺍﻟﺜﻮﺭﺍﺕ‪ ،‬ﺑﻞ ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﻗﻮﻝ ﺑﺄ ﱠﻥ ﻛﺜﲑﹰﺍ‬
‫ﻣﻦ ﺭﺅﻭﺱ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺎﺕ ﱂ ﻳ‪‬ﻄﺒ‪‬ﻘﻮﺍ ﻫﺬﻩ ﺍﳊﻜﻤﺔ ﺍﻟﱵ ﻫﻲ ﺗﻌﲏ ﻣﺎ ﻧﻘﻮﻟﻪ ﳓﻦ ﺑﺘﻠﻚ ﺍﻟﻠﻔﻈﺘﲔ ))‬
‫ﺍﻟﺘﺼﻔﻴﺔ ﻭﺍﻟﺘﺮﺑﻴﺔ ((‪ ،‬ﱂ ﻳﻘﻮﻣﻮﺍ ﺑﻌﺪ ﺑﺘﺼﻔﻴﺔ ﺍﻹﺳﻼﻡ ﳑ‪‬ﺎ ﺩﺧﻞ ﻓﻴﻪ ‪‬ﳑﺎ ﻻ ﳚﻮﺯ ﺃﻥ ﻳ‪‬ﻨﺴﺐ ﺇﱃ ﺍﻹﺳﻼﻡ ﰲ‬
‫ﻼ ﻋﻦ ﺃﻥ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﺃﻭ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﺃﻭ ﰲ ﺍﻟﺴﻠﻮﻙ‪ ،‬ﱂ ﻳ‪‬ﺤﻘﻘﻮﺍ ﻫﺬﻩ ـ ﺃﻱ ﺗﺼﻔﻴﺔ ﰲ ﻧﻔﻮﺳﻬﻢ ـ ﻓﻀ ﹰ‬
‫ﻳ‪‬ﺤﻘﱢﻘﻮﺍ ﺍﻟﺘﺮﺑﻴﺔ ﰲ ﺫﻭﻳﻬﻢ‪ ،‬ﻓﻤِﻦ ﺃﻳﻦ ﳍﻢ ﺃﻥ ﻳ‪‬ﺤﻘﱢﻘﻮﺍ ﺍﻟﺘﺼﻔﻴﺔ ﻭﺍﻟﺘﺮﺑﻴﺔ ﰲ ﺍﳉﻤﺎﻋﺔ ﺍﻟﱵ ﻫﻢ ﻳﻘﻮﺩﻭ‪‬ﺎ‬
‫)‪(2‬‬
‫ﻭﻳﺜﻮﺭﻭﻥ ﻣﻌﻬﺎ ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﳊﻜﺎﻡ؟! ‪.‬‬
‫ﺃﻗﻮﻝ‪ :‬ﺇﺫﺍ ﻋﺮﻓﻨﺎ ـ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ـ ﺗﻠﻚ ﺍﻟﻜﻠﻤﺔ )) ﻣﺎ ﺑ‪‬ﲏ ﻋﻠﻰ ﻓﺎﺳﺪ ﻓﻬﻮ ﻓﺎﺳﺪ ((‪،‬‬
‫ﻒ‬
‫ﻓﺠﻮﺍﺑﻨﺎ ﻭﺍﺿﺢ ﺟﺪ‪‬ﺍ ﺃﻥﱠ ﻣﺎ ﻳﻘﻊ ﰲ ﺍﳉﺰﺍﺋﺮ ﻭﰲ ﻣﺼﺮ ﻭﻏﲑﻫﺎ ﻫﻮ ﺳﺎﺑ ‪‬ﻖ ﻷﻭﺍﻧﻪ ﺃﻭ‪ ‬ﹰﻻ‪ ،‬ﻭﳐﺎﻟ ‪‬‬
‫ﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻏﺎﻳ ﹰﺔ ﻭﺃﺳﻠﻮﺑﹰﺎ ﺛﺎﻧﻴﹰﺎ‪ ،‬ﻟﻜﻦ ﻻ ﺑﺪ‪ ‬ﻣﻦ ﺷﻲﺀ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ﻓﻴﻤﺎ ﺟﺎﺀ ﰲ ﺍﻟﺴﺆﺍﻝ‪.‬‬
‫ﺏ ﺍﻹﺧﻮﺍﻥ ﺍﳌﺴﻠﻤﲔ(‪.‬‬
‫)‪ (1‬ﻳﺮﻳﺪ ﺍﻟﺸﻴ ‪‬ﺦ ﺑﺎﻷﺗﺒﺎﻉ ﺍﳌﺨﺎﻟِﻔﲔ‪) :‬ﺣﺰ ‪‬‬
‫ﻱ ﰲ ﺍﳌﻌﺮﻓﺔ‬
‫)‪ (2‬ﻳﺮﻳﺪ ﺍﻟﺸﻴﺦ ـ ﺭﲪﻪ ﺍﷲ ـ ﺍﳉﻬﺎ ‪‬ﺩ ﺍﻟﻌﻠﻤ ‪‬ﻲ ﺍﻟﺬﻱ ﻫﻮ ﺃﺻ ﹸﻞ ﻛ ﱢﻞ ﺟﻬﺎ ٍﺩ ﻭﺃ ‪‬ﻭﻟﹸﻪ ﻭﺃﻋﻈﻤ‪‬ﻪ؛ ﻓﻘﺪ ﺭﻭﻯ ﺍﻟﻔﺴﻮ ‪‬‬
‫ﺖ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ ﻋﻦ ﺍﳉﻬﺎﺩ؟‬
‫ﻭﺍﻟﺘﺎﺭﻳﺦ )‪ ،(502/3‬ﻭﺍﺑﻦ ﻋﺒﺪ ﺍﻟﱪ ﰲ ﺟﺎﻣﻌﻪ )‪ 31/1‬ـ ‪ (32‬ﻋﻦ ﺍﻷﺯﺩﻱ ﻗﺎﻝ‪ )) :‬ﺳﺄﻟ ‪‬‬
‫ﺖ‪ :‬ﺑﻠﻰ! ﻗﺎﻝ‪ :‬ﺗﺒﲏ ﻣﺴﺠﺪﺍﹰ‪ ،‬ﻭﺗ‪‬ﻌﻠﱢﻢ ﻓﻴﻪ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﻟﺴ‪‬ﻨ ‪‬ﻦ ﻭﺍﻟﻔﻘ ‪‬ﻪ ﰲ ﺍﻟﺪ‪‬ﻳﻦ‬
‫ﻚ ﻋﻠﻰ ﺧ ٍﲑ ﻣﻦ ﺍﳉﻬﺎﺩ؟ ﻓﻘﻠ ‪‬‬
‫ﻓﻘﺎﻝ‪ :‬ﺃ ﹶﻻ ﺃ ‪‬ﺩﱡﻟ ‪‬‬
‫((‪.‬‬
‫ﺖ ﺍﻟﺪﻋﻮ ﹸﺓ ﺍﻹﺳﻼﻣﻴ ﹸﺔ ﰲ ﺍﳉﺰﺍﺋﺮ ﻫﺬﺍ‪ ،‬ﻓﻠﹶﻢ ﲡﺪ ﺃﻧﻔ ‪‬ﻊ ﳍﺎ ﻭﻻ ﺃﻧﻜﻰ ﻟﻌﺪﻭ‪‬ﻫﺎ ﻣﻨﻪ‪ ،‬ﻓﹶﻠﻤ‪‬ﺎ ﻏﻴ‪‬ﺮﺕ ﻣﺴﺎﺭ‪‬ﻫﺎ ﻫﺬﺍ‬
‫ﻗﻠﺖ‪ :‬ﻭﻗﺪ ﺟ ‪‬ﺮ‪‬ﺑ ِ‬
‫ﻚ ‪‬ﻣ ‪‬ﻐﻴ‪‬ﺮ‪‬ﺍ ِﻧ ‪‬ﻌ ‪‬ﻤ ﹰﺔ ﹶﺃ‪‬ﻧ ‪‬ﻌ ‪‬ﻤﻬ‪‬ﺎ ‪‬ﻋﻠﹶﻰ‬
‫ﷲ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﻚ ِﺑﹶﺄﻥﱠ ﺍ َ‬
‫ﷲ ﻣﺎ ‪‬ﺎ ﺇﱃ ﻫﺬﺍ ﺍﻟ ‪‬ﺪﺭ‪‬ﻙ ﺍﳍﺎﺑﻂ ﺍﻟﺬﻱ ﺗﻌﻴﺸﻪ ﺍﻟﻴﻮﻡ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ } :‬ﹶﺫِﻟ ‪‬‬
‫ﻏﻴ‪‬ﺮ ﺍ ُ‬
‫ﷲ ‪‬ﺳﻤِﻴ ‪‬ﻊ ‪‬ﻋﻠِﻴ ‪‬ﻢ{ ]ﺍﻷﻧﻔﺎﻝ ‪.[53‬‬
‫ﺴ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﺃﻥﱠ ﺍ َ‬
‫ﹶﻗ ‪‬ﻮ ٍﻡ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﻐﻴ‪‬ﺮ‪‬ﻭﺍ ﻣ‪‬ﺎ ِﺑﹶﺄ‪‬ﻧ ﹸﻔ ِ‬

‫–‪124@åß@46@òzÐ‬‬

‫ﻉ ﺍﳊﻜﻴﻢ ـ ﺑٍﻤﺎ ﻓﻴﻪ ﻣﻦ ﻋﺪﺍﻟﺔ ﻭﺣﻜﻤﺔ ـ ‪‬ﻰ ﺍﻟﻐﺰﺍﺓ ﺍﳌﺴﻠﻤﲔ ﺍﻷﻭﻟﲔ ﺃﻥ‬
‫ﳓﻦ ﻧﻌﻠﻢ ﺃﻥﱠ ﺍﻟﺸﺎﺭ ‪‬‬
‫)‪(1‬‬
‫ﻳﺘﻌﺮ‪‬ﺿﻮﺍ ﰲ ﻏﺰﻭﻫﻢ ﻟﻠﻨﺴﺎﺀ‪ ،‬ﻓﻨﻬﻰ ﻋﻦ ﻗﺘﻞ ﺍﻟﻨﺴﺎﺀ ﻭﻋﻦ ﻗﺘﻞ ﺍﻟﺼﺒﻴﺎﻥ ﻭﺍﻷﻃﻔﺎﻝ ‪ ،‬ﺑﻞ ﻭ‪‬ﻰ ﻋﻦ‬
‫ﻗﺘﻞ ﺍﻟﺮﻫﺒﺎﻥ ﺍﳌﻨﻄﻮﻳﻦ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻟﻌﺒﺎﺩﺓ ﺭﺑ‪‬ﻬﻢ ـ ﺯﻋﻤﻮﺍ ـ ﻓﻬﻢ ﻋﻠﻰ ﺷﺮﻙ ﻭﻋﻠﻰ ﺿﻼﻝ‪ ،‬ﻰ‬
‫)‪(2‬‬
‫ﺍﻟﺸﺎﺭﻉ ﺍﳊﻜﻴﻢ ﹸﻗﻮ‪‬ﺍﺩ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﺘﻌﺮ‪‬ﺿﻮﺍ ﳍﺆﻻﺀ ؛ ﻟﺘﻄﺒﻴﻖ ﺃﺻﻞ ﻣﻦ ﺃﺻﻮﻝ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﻻ ﻭﻫﻮ‬
‫ﺤﻒِ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﻭِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﺍﻟﱠﺬِﻱ ‪‬ﻭﻓﱠﻰ ﺃﹶﻥ ﹶﻻ ‪‬ﺗ ِﺰ ‪‬ﺭ‬
‫ﺻ‪‬‬
‫ﻗﻮﻟﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ‪} :‬ﹶﺃ ‪‬ﻡ ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﻨﺒ‪ ‬ﹾﺄ ِﺑﻤ‪‬ﺎ ﻓِﻲ ‪‬‬
‫ﺲ ِﻟﻺِﻧﺴ‪‬ﺎ ِﻥ ﹶﺇﻻﱠ ﻣ‪‬ﺎ ‪‬ﺳﻌ‪‬ﻰ{ ]ﺍﻟﻨﺠﻢ ‪ 36‬ـ ‪ ،[39‬ﻓﻬﺆﻻﺀ ﺍﻷﻃﻔﺎﻝ ﻭﻫﺬﻩ‬
‫ﻭ‪‬ﺍ ِﺯ ‪‬ﺭ ﹲﺓ ِﻭ ‪‬ﺯ ‪‬ﺭ ﹸﺃ ‪‬ﺧﺮ‪‬ﻯ ‪‬ﻭﺃﹶﻥ ﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺍﻟﻨﺴﻮﺓ ﻭﺍﻟﺮﺟﺎﻝ ﺍﻟﺬﻳﻦ ﻟﻴﺴﻮﺍ ﻻ ﻣﻊ ﻫﺆﻻﺀ ﻭﻻ ﻣﻊ ﻫﺆﻻﺀ‪ ،‬ﻓﻘﺘﻠﻬﻢ ﻻ ﳚﻮﺯ ﺇﺳﻼﻣﻴ‪‬ﺎ‪ ،‬ﻗﺪ ﺟﺎﺀ ﰲ‬
‫ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ‪ )) :‬ﺃﻥﱠ ﺍﻟﻨﱯ‪ ‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺳﻠﱠﻢ ﺭﺃﻯ ﻧﺎﺳﹰﺎ ﳎﺘﻤﻌﲔ ﻋﻠﻰ ﺷﻲﺀ ﻓﺴﺄﻝ؟‬
‫)‪(3‬‬
‫ﻓﻘﺎﻟﻮﺍ‪ :‬ﻫﺬﻩ ﺍﻣﺮﺃﺓ ﻗﺘﻴﻠﺔ‪ ،‬ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﻣﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﻟﺘﻘﺎﺗِﻞ (( ‪.‬‬
‫)‪ (1‬ﺍﻧﻈﺮ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(3014‬ﻭﻣﺴﻠﻢ )‪ ،(1744‬ﻭﻣﻮﻃﺄ ﻣﺎﻟﻚ )‪ ،(447،448/2‬ﻭﺳﻨﻦ ﺍﻟﺸﺎﻓﻌﻲ )‪،(652‬‬
‫ﻭﻣﺼﻨﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ )‪ 199/5‬ـ ‪ ،(200‬ﻭﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ )‪ ،(1569‬ﻭﺳﻨﻦ ﺍﻟﺒﻴﻬﻘﻲ )‪.(58/9‬‬
‫)‪ (2‬ﺍﻟﺸﺎﻫﺪ ﻣﻦ ﻫﺬﺍ ﺍﻷﺛﺮ ﻗﻮﻱ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﻣﻮﻗﻮﻓﹰﺎ‪.‬‬
‫ﺭﻭﺍﻩ ﻣﺎﻟﻚ )‪ ،(365/1‬ﻭﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ )‪ 9375‬ـ ‪ ،(9378‬ﻭﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ )‪ ،(2383‬ﻭﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‬
‫)‪ ،(594/4‬ﻭ)‪ ،(655،657/7‬ﻭﺍﳊﺎﻛﻢ )‪ 79/3‬ـ ‪ ،(80‬ﻭﺍﻟﺒﻴﻬﻘﻲ )‪ ،(85،89،90/9‬ﻭﰲ ﺑﻌﺾ ﺃﻟﻔﺎﻇﻪ‪ )) :‬ﺃ ﱠﻥ‬
‫ﺃﺑﺎ ﺑﻜﺮ ﺑﻌﺚ ﺟﻴﻮﺷﹰﺎ ﺇﱃ ﺍﻟﺸﺎﻡ‪ ،‬ﻓﺨﺮﺝ ﳝﺸﻲ ﻣﻊ ﻳﺰﻳﺪ ﺑﻦ ﺃﰊ ﺳﻔﻴﺎﻥ ـ ﻭﻛﺎﻥ ﺃﻣ ‪‬ﲑ ﺭﺑﻊ ﻣﻦ ﺗﻠﻚ ﺍﻷﺭﺑﺎﻉ ـ ﻓﺰﻋﻤﻮﺍ ﺃ ﱠﻥ‬
‫ﺐ ﺧ‪‬ﻄﺎﻱ ﻫﺬﻩ ﰲ‬
‫ﺖ ﺑﻨﺎﺯﻝ ﻭﻣﺎ ﺃﻧﺎ ﺑﺮﺍﻛﺐ‪ ،‬ﺇﻧ‪‬ﻲ ﺃﺣﺘﺴ ‪‬‬
‫ﻳﺰﻳﺪ ﻗﺎﻝ ﻷﰊ ﺑﻜﺮ‪ :‬ﺇﻣ‪‬ﺎ ﺗﺮﻛﱭ ﻭﺇﻣ‪‬ﺎ ﺃﹶﻧﺰِﻝ! ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻣﺎ ﺃﻧ ‪‬‬
‫ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﰒ ﻗﺎﻝ ﻟﻪ‪ :‬ﺇﻧ‪‬ﻚ ﺳﺘﺠ ‪‬ﺪ ﻗﻮﻣﹰﺎ ﺯﻋﻤﻮﺍ ﺃﻧ‪‬ﻬﻢ ﺣﺒﺴ‪‬ﻮﺍ ﺃﻧﻔﺴ‪‬ﻬﻢ ﷲ‪ ،‬ﻓﺬﹶﺭﻫﻢ ﻭﻣﺎ ﺯﻋﻤﻮﺍ ﺃﻧ‪‬ﻬﻢ ﺣﺒﺴ‪‬ﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻟﻪ‪،‬‬
‫ﻭﺳﺘﺠﺪ ﻗﻮﻣﹰﺎ ﻓﺤﺼﻮﺍ ﻋﻦ ﺃﻭﺳﺎﻁ ﺭﺅﻭﺳﻬﻢ ﻣﻦ ﺍﻟﺸﻌﺮ‪ ،‬ﻓﺎﺿﺮﺏ ﻣﺎ ﻓﺤﺼﻮﺍ ﻋﻨﻪ ﺑﺎﻟﺴﻴﻒ‪ ،‬ﻭﺇﻧ‪‬ﻲ ﻣﻮﺻﻴﻚ ﺑﻌﺸ ٍﺮ‪:‬‬
‫ﻻ ﺗﻘﺘﻠﻦ‪ ‬ﺍﻣﺮﺃﺓ‪ ،‬ﻭﻻ ﺻﺒﻴ‪‬ﺎ‪ ،‬ﻭﻻ ﻛﺒﲑﹰﺍ ﻫﺮِﻣﺎﹰ‪ ،‬ﻭﻻ ﺗﻘﻄﻌﻦ‪ ‬ﺷﺠﺮﹰﺍ ﻣﺜﻤﺮﺍﹰ‪ ،‬ﻭﻻ ﲣﺮﺑﻦ‪ ‬ﻋﺎﻣﺮﺍﹰ‪ ،‬ﻭﻻ ﺗﻌﻘﺮﻥﱠ ﺷﺎ ﹰﺓ ﻭﻻ ﺑﻌﲑﹰﺍ ﺇﻻﱠ‬
‫ﻼ ﻭﻻ ﺗ‪‬ﻐ ِﺮ ﹶﻗﻨ‪‬ﻪ‪ ،‬ﻭﻻ ﺗﻐﻠﹸﻞ‪ ،‬ﻭﻻ ﲡﱭ ((‪.‬‬
‫ﳌﺄﻛﻠﺔ‪ ،‬ﻭﻻ ﲢﺮﻗﻦ‪ ‬ﳔ ﹰ‬
‫)‪ (3‬ﺭﻭﺍﻩ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﰲ ﺳﻨﻨﻪ )‪ ،(2623‬ﻭﺃﲪﺪ )‪ ،(488/3‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(2669‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(2842‬ﻭﺍﳊﺎﻛﻢ‬
‫)‪ ،(122/2‬ﻭﻏﲑﻫﻢ‪ ،‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻹﺭﻭﺍﺀ )‪.(35/5‬‬
‫ﱯ ‪ ،‬ﻓﻠﻤ‪‬ﺎ ﺭﺃ‪‬ﻢ ﺍﻣﺮﺃﺗﻪ‬
‫ﺾ ﺃﺻﺤﺎﺑﻪ ﻟﻘﺘﻞ ﺃﰊ ﺭﺍﻓﻊ ﺍﻟﻴﻬﻮﺩﻱ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺆﺫﻱ ﺍﻟﻨ ‪‬‬
‫ﱯ  ﺃﺭﺳﻞ ﺑﻌ ‪‬‬
‫ﻭﻗﺪ ﻭﺭﺩ ﺃ ﱠﻥ ﺍﻟﻨ ‪‬‬
‫ﺻﺎﺣﺖ‪ ،‬ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺘﻴﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ )) :‬ﻭﳌﱠﺎ ﺻﺎﺣﺖ ﺑﻨﺎ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﺟﻌﻞ ﺍﻟﺮﺟ ﹸﻞ ﻣﻨ‪‬ﺎ ﻳﺮﻓﻊ ﻋﻠﻴﻬﺎ ﺳﻴﻔﹶﻪ‪ ،‬ﰒﱠ ﻳ‪‬ﺬﻛﹸﺮ‬
‫‪ ‬ﻲ ﺭﺳﻮﻝ ﺍﷲ  ﻓ‪‬ﻴ ﹸﻜﻒ‪ ‬ﻳﺪ‪‬ﻩ‪ ،‬ﻭﻟﻮﻻ ﺫﻟﻚ ﻟﻔﺮﻏﻨﺎ ﻣﻨﻬﺎ ﺑﻠﻴﻞ ((‪.‬‬
‫ﺭﻭﺍﻩ ﺍﺑﻦ ﺳﻌﺪ )‪ ،(91/2‬ﻭﺍﻟﻮﺍﻗﺪﻱ ﰲ ﺍﳌﻐﺎﺯﻱ )‪ ،(392،394/1‬ﻭﺍﺑﻦ ﻫﺸﺎﻡ ﰲ ﺍﻟﺴﲑﺓ )‪ ،(275/2‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ‬
‫ﺩﻻﺋﻞ ﺍﻟﻨﺒﻮﺓ )‪ 33/4‬ـ ‪ ،(34‬ﻭﻏﲑﻫﻢ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﻘﺼﺔ‪ )) :‬ﻭﺇﻧ‪‬ﻤﺎ ﺫﻛﺮﻧﺎ ﻫﺬﺍ ﺭﻓﻌﹰﺎ ﻟﻮﻫﻢ ﻣﻦ ﻗﺪ ﻳﻈ ‪‬ﻦ ﺃ ﱠﻥ ﻗﺘ ﹶﻞ ﺍﻟﻨﺴﺎﺀ ﻛﺎﻥ ﻣﺒﺎﺣﹰﺎ ﻋﺎﻡ ﺍﻟﻔﺘﺢ ﰒ ‪‬ﺣﺮ‪‬ﻡ‬
‫ﻂ؛ ﻓﺈ ﱠﻥ ﺁﻳﺎﺕ ﺍﻟﻘﺘﺎﻝ ﻭﺗﺮﺗﻴﺐ ﻧﺰﻭﳍﺎ ﻛﻠﻬﺎ ﺩﻟﻴﻞ‬
‫ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﺇ ﱠﻻ ﻓﻼ ﺭﻳﺐ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺃ ﱠﻥ ﻗﺘ ﹶﻞ ﺍﻟﻨﺴﺎﺀ ﱂ ﻳﻜﻦ ﻣﺒﺎﺣﺎ ﻗ ﱡ‬
‫ﻋﻠﻰ ﺃ ﱠﻥ ﻗﺘﻞ ﺍﻟﻨﺴﺎﺀ ﱂ ﻳﻜﻦ ﺟﺎﺋﺰﺍﹰ‪ ،‬ﻫﺬﺍ ﻣﻊ ﺃ ﱠﻥ ﺃﻭﻟﺌﻚ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻼﰐ ﻛ ‪‬ﻦ ﰲ ﺣﺼﻦ ﺍﺑﻦ ﺃﰊ ﺍﳊﹸﻘﻴﻖ ﺇﺫ ﺫﺍﻙ ﱂ ﻳﻜﻦ ﻳﻄﻤﻊ‬

‫–‪124@åß@47@òzÐ‬‬

‫ﻭﻫﻨﺎ ﻧﺄﺧﺬ ﺣﻜﻤﲔ ﻣﺘﻘﺎﺑﻠﲔ‪ ،‬ﺃﺣﺪﻫﺎ‪ :‬ﺳﺒﻖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ‪ ،‬ﺃﻻ ﻭﻫﻮ ﺃﻧ‪‬ﻪ ﻻ ﳚﻮﺯ ﻗﺘﻞ ﺍﻟﻨﺴﺎﺀ؛ ﻷﻧ‪‬ﻬﺎ‬
‫ﻻ ﺗ‪‬ﻘﺎﺗﻞ‪ ،‬ﻭﻟﻜﻦ ﺍﳊﻜﻢ ﺍﻵﺧﺮ ﺃﻧ‪‬ﻨﺎ ﺇﺫﺍ ﻭﺟﺪﻧﺎ ﺑﻌﺾ ﺍﻟﻨﺴﻮﺓ ﻳ‪‬ﻘﺎﺗﻠﻦ ﰲ ﺟﻴﺶ ﺍﶈﺎﺭﺑﲔ ﺃﻭ ﺍﳋﺎﺭﺟﲔ‪،‬‬
‫ﻓﺤﻴﻨﺌﺬ ﳚﻮﺯ ﻟﻠﻤﺴﻠﻤﲔ ﺃﻥ ﻳ‪‬ﻘﺎﺗﻠﻮﺍ ﺃﻭ ﺃﻥ ﻳﻘﺘﻠﻮﺍ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﺷﺎﺭﻛﺖ ﺍﻟﺮﺟﺎﻝ ﰲ ﺗﻌﺎﻃﻲ ﺍﻟﻘﺘﺎﻝ‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺴﺆﺍﻝ ﺇﺫﹰﺍ ﺑﺄ ﱠﻥ ﻫﺆﻻﺀ ﺣﻴﻨﻤﺎ ﻳﻔﺨ‪‬ﺨﻮﻥ ـ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ـ ﺑﻌﺾ ﺍﻟﺴﻴﺎﺭﺍﺕ ﻭﻳﻔﺠ‪‬ﺮﻭ‪‬ﺎ‬
‫ﺗﺼﻴﺐ ﺑﺸﻈﺎﻳﺎﻫﺎ ﻣ‪‬ﻦ ﻟﻴﺲ ﻋﻠﻴﻪ ﻣﺴﺆﻭﻟﻴﺔ ﺇﻃﻼﻗﹰﺎ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻉ‪ ،‬ﻓﻤﺎ ﻳﻜﻮﻥ ﻫﺬﺍ ﻣﻦ ﺍﻹﺳﻼﻡ‬
‫ﺇﻃﻼﻗﺎﹰ‪ ،‬ﻟﻜﻦ ﺃﻗﻮﻝ‪ :‬ﺇﻥﱠ ﻫﺬﻩ ﺟﺰﺋﻴﺔ ﻣﻦ ﺍﻟﻜﹸﻠﻴ‪‬ﺔ‪ ،‬ﺃﺧﻄﺮﻫﺎ ﻫﻮ ﻫﺬﺍ ﺍﳋﺮﻭﺝ ﺍﻟﺬﻱ ﻣﻀﻰ ﻋﻠﻴﻪ ﺑﻀﻊ‬
‫)‪(1‬‬
‫ﺳﻨﲔ ‪ ،‬ﻭﻻ ﻳﺰﺩﺍﺩ ﺍﻷﻣﺮ ﺇﻻﱠ ﺳﻮﺀﺍﹰ‪ ،‬ﳍﺬﺍ ﳓﻦ ﻧﻘﻮﻝ ﺇﻧ‪‬ﻤﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﳋﻮﺍﺗﻴﻢ‪ ،‬ﻭﺍﳋﺎﲤﺔ ﻻ ﺗﻜﻮﻥ‬
‫ﺣﺴﻨ ﹰﺔ ﺇﻻﱠ ﺇﺫﺍ ﻗﺎﻣﺖ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻣﺎ ﺑ‪‬ﲏ ﻋﻠﻰ ﺧﻼﻑ ﺍﻹﺳﻼﻡ ﻓﺴﻮﻑ ﻻ ﻳ‪‬ﺜﻤﺮ ﺇﻻﱠ ﺍﳋﺮﺍﺏ‬
‫)‪(2‬‬
‫ﻭﺍﻟﺪﻣ‪‬ﺎﺭ (( ‪.‬‬
‫‬
‫)‪(3‬‬

‫‪a@鼊@ñ‚þa@@êaìnÏ‬‬

‫ﺕ ﺑﻴﺎﻥ ﺗﺎﺭﻳﺦ ﻫﺬﻩ ﺍﻟﻔﺘﻮﻯ‪،‬‬
‫ﺖ ﺃﻋﲏ ‪‬ﺬﺍ ﺃ ﱠﻥ ﻟﻠﺸﻴﺦ ﻓﺘﻮﻯ ﻗﺪﳝﺔﹰ ﻭﺃﺧﺮﻯ ﺟﺪﻳﺪﺓﹰ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﺃﺭﺩ ‪‬‬
‫ﻟﺴ ‪‬‬
‫ﺏ ﻋﻬﺪﻫﺎ ﺑﺮﺣﻴﻠﻪ‪.‬‬
‫ﻭﻗﹸﺮ ‪‬‬
‫ﻓﻘﺪ ﻃﹸﺮﺡ ﻋﻠﻴﻪ ﺃﺳﺌﻠ ﹲﺔ ﺳﺘ‪‬ﺔ ﺃﺫﻛﺮﻫﺎ ﻛﻤﺎ ﺟﺎﺀﺕ ﰲ ﺟﺮﻳﺪﺓ )ﺍﳋﱪ ﺍﻷﺳﺒﻮﻋﻲ( ﻋﺪﺩ ‪ 16‬ـ ‪23‬‬

‫ﺇﱃ ‪ 29‬ﺟﻮﺍﻥ ‪1999‬ﻡ‪ ،‬ﻭﻫﻲ‪:‬‬
‫‪ 1‬ـ ﺑﺮﻭﺯ ﺍﻟﺘﻨﻈﻴﻤﺎﺕ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ ﻭﺍﻹﺳﻼﻣﻲ ﺗ‪‬ﻄﻠﻖ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﻣﺴﻤ‪‬ﻴﺎﺕ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﺫﺍﺕ‬
‫ﻫﺆﻻﺀ ﺍﻟﻨﻔﺮ ﰲ ﺍﺳﺘﺮﻗﺎﻗﻬﻦ‪ ،‬ﺑﻞ ﻫ ‪‬ﻦ ﳑﺘﻨﻌﺎﺕ ﻋﻨﺪ ﺃﻫﻞ ﺧﻴﱪ ﻗﺒﻞ ﻓﺘﺤﻬﺎ ﲟﺪ‪‬ﺓ‪ ،‬ﻣﻊ ﺃ ﱠﻥ ﺍﳌﺮﺃ ﹶﺓ ﻗﺪ ﺻﺎﺣﺖ‪ ،‬ﻭﺧﺎﻓﻮﺍ ﺍﻟﺸ ‪‬ﺮ‬
‫ﻒ ﺷﺮ‪‬ﻫﺎ ﺑﺎﻟﺘﻬﻮﻳﻞ ﻋﻠﻴﻬﺎ ((‪ .‬ﺍﻟﺼﺎﺭﻡ ﺍﳌﺴﻠﻮﻝ )‪.(258/2‬‬
‫ﺑﺼﻮ‪‬ﺎ‪ ،‬ﱠﰒ ﺃﻣﺴﻜﻮﺍ ﻋﻦ ﻗﺘﻠﻬﺎ ﻟﺮﺟﺎﺋﻬﻢ ﺃﻥ ﻳﻨﻜ ‪‬‬
‫)‪ (1‬ﺗﺄﻣ‪‬ﻞ ﻫﺬﺍ؛ ﻻ ﻳﻔﻮﺗﻚ! ﻓﺈ ﱠﻥ ﺍﻟﺸﻴ ‪‬ﺦ ﻳﺮﻯ ﺃ ﱠﻥ ﻫﺬﻩ ﺍ‪‬ﺎﺯﺭ ﺍﻟﺸﻨﻴﻌﺔ ﺍﻟﱵ ﻭﻗﻌﺖ ﰲ ﺍﳉﺰﺍﺋﺮ ﻫﻲ ﻧﺘﻴﺠﺔ ﻷﺻ ٍﻞ ﻓﺎﺳﺪ‪ ،‬ﺃﻻ ﻭﻫﻮ‬
‫ﺍﺳﺘﺒﺎﺣﺔ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻓﻤﺎﺫﺍ ﻳﻘﻮﻝ ﻣ‪‬ﻦ ﻳ‪‬ﻬﻮ‪‬ﻥ ﻣِﻦ ﺷﺄﻥ ﻫﺬﺍ ﺑﻌﺪ ﻫﺬﺍ؟!‬
‫)‪ (2‬ﻣﻦ ﺷﺮﻳﻂ ﻣﺴﺠ‪‬ﻞ ﻣﻦ )) ﺳﻠﺴﻠﺔ ﺍﳍﺪﻯ ﻭﺍﻟﻨﻮﺭ (( ﺭﻗﻢ‪ (1/830) :‬ﲢﺖ ﻋﻨﻮﺍﻥ‪ )) :‬ﻣﻦ ﻣﻨﻬﺞ ﺍﳋﻮﺍﺭﺝ ((‪.‬‬
‫)‪ (3‬ﻣﻦ ﺷﺮﻳﻂ ﲰﻌﻲ ﺃﹸﺫﻳﻊ ﺑﻌﻀ‪‬ﻪ ﺑﺎﻟﺮﺍﺋﻲ )ﺍﻟﺘﻠﻔﺰﻳﻮﻥ( ﺍﳉﺰﺍﺋﺮﻱ ‪‬ﺎﻳﺔ ﺳﻨﺔ )‪1419‬ﻫـ(‪ ،‬ﻭﲡﺪ ﻫﺬﻩ ﺍﻟﻔﺘﻮﻯ ﺑﺘﻤﺎﻣﻬﺎ ﰲ‬
‫ﺟﺮﻳﺪﺓ ﺍﳋﱪ ﺍﻷﺳﺒﻮﻋﻲ ﺍﳉﺰﺍﺋﺮﻳﺔ‪ ،‬ﺍﻟﻌﺪﺩ )‪1999/6/23 ،(16‬ﻡ‪) ،‬ﺹ‪ ،(13:‬ﻭﻗﺪ ﺻﻮ‪‬ﺭ‪‬ﺎ ﰲ ﺍﻟﻮﺛﺎﺋﻖ ﺍﻟﺴﺎﺑﻘﺔ ﺑﻌﻨﻮﺍﻥ‪:‬‬
‫)) ﺷﻴﻮﺥ ﺍﻟﺴﻠﻔﻴﺔ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﻟـ ) ِﺟﻴ‪‬ﺎ( ((‪.‬‬

‫–‪124@åß@48@òzÐ‬‬

‫ﳊﻜﱠﺎﻡ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺃﺟﺎﺯﺕ‬
‫ﻃﺎﺑﻊ ﺇﺳﻼﻣﻲ‪ ،‬ﻭﺗﺴﻌﻰ ﻣﻦ ﺧﻼﻝ ﺫﻟﻚ ﺇﱃ ﺗﻮﻟﱢﻲ ﺍﻟﺴﻠﻄﺔ‪ ،‬ﻗﺎﻣﺖ ﺑﺘﻜﻔﲑ ﺍ ﹸ‬
‫ﺝ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﻤﺎ ﺣﻜﻢ ﺍﻟﺸﺮﻉ ﰲ ﻗﻀﻴﺔ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ﺍﳌﺴﻠﻢ؟‬
‫ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ﺍﳋﺮﻭ ‪‬‬
‫‪ 2‬ـ ﺍﳌﻼﺣﻆ ﺃ ﱠﻥ ﺃﺗﺒﺎﻉ ﺍﳌﻨﻬﺞ ﺍﻟﺴﻠﻔ ‪‬ﻲ ﺍﻟﺼﺤﻴﺢ ﱂ ﻳﻘﻮﻣﻮﺍ ﺑﺘﺄﻃﲑ ﺍﻟﻌﻤﻞ ﺍﻟﺴﻠﻔ ‪‬ﻲ ﺿﻤﻦ ﺇﻃﺎﺭ‬
‫ﰊ ﻣﺎ‪ ،‬ﻓﻤﺎ ﺣﻜﻢ ﻫﺬﻩ ﺍﻟﺘﻨﻈﻴﻤﺎﺕ ﺍﻟﱵ ﺗﺼﻒ ﻧﻔﺴﻬﺎ ﺑﺄﻧ‪‬ﻬﺎ ﺫﺍﺕ ﻣﻨﻬﺞ ﺳﻠﻔﻲ‪‬؟‬
‫ﺣﺰ ‪‬‬
‫‪ 3‬ـ ﻣﺎ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻟﺘﻠﻚ ﺍﻟﺘﻨﻈﻴﻤﺎﺕ ﺍﻟﱵ ﺗﻨﺘﻬﺞ ﻣﺎ ﺗﺴﻤﻴﻪ ﺑﺎﻟﻌﻤﻞ ﺍﳉﻬﺎﺩﻱ ﺿ ‪‬ﺪ ﺃﻧﻈﻤﺔ‬
‫ﺍﳊﻜﻢ‪ ،‬ﺍﻟﱵ ﻫﻲ ﺑﻨﻈﺮﻫﺎ ﺗﻌﺘﱪﻫﺎ ﻛﺎﻓﺮﺓ؟ ﻭﻣﺎ ﺗﻘﻮﻡ ﺑﻪ ﻣﻦ ﺃﻋﻤﺎ ِﻝ ﺫﺑﺢ ﻭﺗﻘﺘﻴﻞ ﻟﻸﻃﻔﺎﻝ ﻭﺍﻟﺸﻴﻮﺥ‬
‫ﻭﺍﻟﻨﺴﺎﺀ؛ ﻭﺫﻟﻚ ﲝﺠﺔ ﺃﻧ‪‬ﻬﻢ ﻛﻔﺎﺭ ﻭﻣﻮﺍﻟﻮﻥ ﳍﺬﻩ ﺍﻷﻧﻈﻤﺔ‪ ،‬ﻋﻠﻰ ﺣ ‪‬ﺪ ﺯﻋﻤﻬﻢ؟‬
‫‪ 4‬ـ ﻣﺎ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻻﻏﺘﺼﺎﺏ ﺍﻟﻨﺴﺎﺀ ﻣﻦ ﻃﺮﻑ ﺗﻠﻚ ﺍﳉﻤﺎﻋﺎﺕ؟‬
‫‪ 5‬ـ ﻣﺎ ﺍﳊﻜﻢ ﺍﻟﺸﺮﻋﻲ ﻓﻴﻤﻦ ﻳ‪‬ﺼﺪﺭ ﻓﺘﺎﻭﻯ ﺍﻟﺘﻜﻔﲑ ﻭﺍﻟﻘﺘﻞ؟‬
‫‪ 6‬ـ ﻣﺎ ﻫﻲ ﺍﻟﻨﺼﻴﺤﺔ ﺍﻟﱵ ﺗ‪‬ﻘﺪ‪‬ﻡ ﳍﺆﻻﺀ؟‬
‫ﻓﺄﺟﺎﺏ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫ﺖ ﻛﻼﻡ ﺇﺧﻮﺍﻧﻨﺎ ﳏﻤﺪ ﻭﻋﻠ ‪‬ﻲ‬
‫)) ﻟﻘﺪ ﲰﻌ ‪‬‬

‫)‪(1‬‬

‫ﳊﻜﱠﺎﻡ ﻭﺗﻜﻔﲑﻫﻢ‪ ،‬ﻭﺃﻧﺎ‬
‫ﺣﻮﻝ ﻣﺴﺄﻟﺔ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍ ﹸ‬

‫ﻚ ﺃ ﱠﻥ ﻣﺎ ﺫﻛﺮﻭﻩ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ﺍﻟﺬﻱ ﻻ ﺭ‪‬ﻳﺐ ﻓﻴﻪ‪ ،‬ﻭﻟﻜﻨ‪‬ﲏ ﺃﹸﺿﻴﻒ ﺇﱃ ﻣﺎ ﻗﺎﻟﻮﺍ ﺃ ﱠﻥ ﻋﻠﻤﺎ َﺀ‬
‫ﺃﻗﻮﻝ‪ :‬ﻻ ﺷ ‪‬‬
‫ﺍﳌﺴﻠﻤﲔ ِﻣﻤ‪‬ﻦ ﻳﻨﺘﻤﻮﻥ ﺇﱃ ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﻭﻫﻢ ﺑﻼ ﺷﻚ ﲡﻤﻌﻬﻢ ﺛﻼﺛﺔ ﻣﺬﺍﻫﺐ‪:‬‬
‫ﺐ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﳓﻦ ـ ﻭﺍﳊﻤﺪ ﷲ ـ ﻧﻨﺘﻤﻲ‬
‫ﺍﳌﺬﻫﺐ ﺍﻷﻭﻝ‪ :‬ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻣﺬﻫ ‪‬‬
‫ﺇﻟﻴﻪ ﻭﻋﻠﻰ ﻣﻨﻬﺞ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ‪.‬‬
‫ﻭﻣﻨﻬﻢ ﻣ‪‬ﻦ ﻳ‪‬ﻌﺮﻓﻮﻥ ﺑﺎﳌﺎﺗﺮﻳﺪﻳﺔ‪.‬‬
‫ﻭﻣﻦ ﻫﻢ ﺍﳌﻌﺮﻭﻓﻮﻥ ﺑﺎﻷﺷﻌﺮﻳﺔ‪.‬‬
‫ﻛ ﱡﻞ ﻫﺆﻻﺀ ﲡﻤﻌﻬﻢ ﻛﻠﻤ ﹸﺔ ﺍﻻﻧﺘﺴﺎﺏ ﺇﱃ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪.‬‬
‫ﳊﻜﱠﺎﻡ ﻣﻬﻤﺎ ﻇﻠﻤﻮﺍ ﻭﻣﻬﻤﺎ‬
‫ﺝ ﻋﻠﻰ ﺍ ﹸ‬
‫ﻫﺆﻻﺀ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﺗﻔﻘﻮﺍ ﲨﻴﻌﹰﺎ ﻋﻠﻰ ﺃﻧ‪‬ﻪ ﻻ ﳚﻮﺯ ﺍﳋﺮﻭ ‪‬‬
‫‪‬ﺟ‪‬ﻨﻮ‪‬ﺍ‪ ،‬ﻭﻣﺎ ﺩﺍﻡ ﺃﻧ‪‬ﻬﻢ ﻻ ﻳﺰﺍﻟﻮﻥ ﻳﺮﻳﺪﻭﻥ ﺍﻹﺳﻼﻡ ﻭﻳ‪‬ﻘﻴﻤﻮﻥ ﺍﻟﺼﻼﺓ ﻟﻸﺋﻤ‪‬ﺔ ﺍﳌﺴﻠﻤﲔ ﻭﰲ ﺃﻧﻔﺴﻬﻢ ﺃﻳﻀﹰﺎ‪.‬‬
‫ﺝ ﻋﻠﻰ ﺍﳊﻜﱠﺎﻡ‪ ،‬ﻫﺆﻻﺀ ﰲ ﻧﻘﺪﻱ ﺃﻧﺎ ﺃﻭ ﹰﻻ‪:‬‬
‫ﻟﺬﻟﻚ ﻓﻬﺬﻩ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻟﱵ ﺗﻌﻠ ‪‬ﻦ ﻛﺘﺎﺑ ﹰﺔ ﻭﳏﺎﺿﺮ ﹰﺓ ﺍﳋﺮﻭ ‪‬‬
‫ﺚ ﰲ ﻃﺎﻋﺔ ﺍﳊﹸﻜﺎﻡ ﺇ ﱠﻻ ﰲ ﻣﻌﺼﻴﺔ‬
‫ﺟﻬﻠﺔ ﲝﻜﻢ ﺍﻟﺸﺮﻉ؛ ﻷ ﱠﻥ ﺍﻟﺮﺳﻮ ﹶﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺗﻮﺍﺗﺮﺕ ﻋﻨﻪ ﺍﻷﺣﺎﺩﻳ ﹸ‬

‫ﺏ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺷﻘﺮﺓ ﻭﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺍﳊﻠﱯ ﻋﻦ ﻧﺎﺯﻟﺔ ﺍﳉﺰﺍﺋﺮ ﻫﺬﻩ‪.‬‬
‫)‪ (1‬ﻳﺮﻳﺪ ﺟﻮﺍ ‪‬‬

‫–‪124@åß@49@òzÐ‬‬

‫ﺍﷲ؛ ﻛﻤﺎ ﻗﺎﻝ ﰲ ﺣﺪﻳﺚ ﺍﻟﺒﺨﺎﺭﻱ‪ )) :‬ﻻ ﻃﺎﻋﺔ ﳌﺨﻠﻮﻕ ﰲ ﻣﻌﺼﻴﺔ ﺍﳋﺎﻟﻖ ((‬

‫)‪(1‬‬

‫‪ ،‬ﻭﰲ ﺃﺣﺎﺩﻳﺚ‬

‫ﺃﺧﺮﻯ ﺃﻧ‪‬ﻪ ﲡﺐ ﻃﺎﻋﺘﻬﻢ ﻭﻟﻮ ﻇﻠﻤﻮﻙ‪ ،‬ﻭﻟﻮ ﺿﺮﺑﻮﺍ ﻇﻬﺮ‪‬ﻙ ﻣﺎ ﻟﹶﻢ ﺗﺮﻭﺍ ﻛﻔﺮﹰﺍ ]ﻣﻮﺻﺪﹰﺍ[‪.‬‬
‫ﻫﺬﺍ ﺍﻟﻨﻘﻞ ﺍﻟﺬﻱ ]ﳛﺪ[ ﻟﻜ ﱢﻞ ﻣﻦ ﻳﺆﻣﻦ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ؛ ﻟﺬﻟﻚ ﺍﺗﻔﻘﺖ ﻫﺬﻩ ﺍﳌﺬﺍﻫﺐ ﺍﻟﺜﻼﺛﺔ ﺍﻟﱵ‬
‫)‪(2‬‬
‫ﳊﻜﱠﺎﻡ ‪.‬‬
‫ﺝ ﻋﻠﻰ ﺍ ﹸ‬
‫ﺫﻛﺮﻧﺎﻫﺎ ﺃﻧ‪‬ﻪ ﻻ ﳚﻮ ‪‬ﺯ ﺍﳋﺮﻭ ‪‬‬
‫ﻭﻫﻨﺎﻙ ﻗﺎﻋﺪ ﹲﺓ ﻓﻘﻬﻴ ﹲﺔ ﺃﺻﻮﻟﻴﺔ‪ :‬ﺃﻧ‪‬ﻪ ﺇﺫﺍ ﻭﻗﻊ ﺍﳌﺴﻠ ‪‬ﻢ ﺃﻭ ﺍﳌﺴﻠﻤﻮﻥ ﺑﲔ ﻣﻔﺴﺪﺗﲔ ﻛ ﱞﻞ ﻣﻨﻬﻤﺎ ﻣﻔﺴﺪﺓﹲ‪،‬‬
‫ﻟﻜﻦ ﺇﺣﺪﺍﳘﺎ ﺃﺧﻄﺮ ﻣﻦ ﺍﻷﺧﺮﻯ‪ ،‬ﺗ‪‬ﺪﻓ ‪‬ﻊ ﺍﻟﻜﱪﻯ ﺑﺎﻟﺼﻐﺮﻯ‪ ،‬ﺃﻱ ﻧ‪‬ﺮﺿﻰ ﺭﻏﻢ ﺍﻷﻧﻮﻑ ﺑﺎﳌﻔﺴﺪﺓ‬
‫ﺍﻟﺼﻐﺮﻯ ﺣﱴ ﻧ‪‬ﺒﻌ ‪‬ﺪ ﻋﻦ ﺃﻧﻔﺴﻨﺎ ﺍﳌﻔﺴﺪ ﹶﺓ ﺍﻟﻜﱪﻯ‪.‬‬
‫ﺕ ﻣﻦ ﺃﺣﺎﺩﻳﺚ‪ ،‬ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺻﻮﻟﻴﺔ ﻻ ﺧﻼﻑ ﻓﻴﻬﺎ ﺑﲔ ﻋﻠﻤﺎﺀ‬
‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻣﺎ ﺫﻛﺮﺗ‪‬ﻪ ﻭﺃﺷﺮ ‪‬‬
‫ﺍﻷﺻﻮﻝ ﻭﺍﻟﻔﻘﻪ‪.‬‬
‫)‪ (1‬ﺍﳊﺪﻳﺚ ﺻﺤﻴﺢ‪ ،‬ﻟﻜﻨﻪ ﰲ ﻏﲑ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﺭﻭﺍﻩ ﺃﲪﺪ )‪ ،(436 ،427 ،426/4‬ﻭ)‪ ،(66/5‬ﻛﻤﺎ ﻗﺎﻝ ﻫﻮ ﻧﻔﺴﻪ‬
‫ـ ﺭﲪﻪ ﺍﷲ ـ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ )‪ 179‬ـ ‪ ،(180‬ﻭﺇﻧ‪‬ﻤﺎ ﺍﻟﺬﻱ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ )‪ (7145‬ﻓﻬﻮ ﺑﻠﻔﻆ‪ )) :‬ﺇﻧ‪‬ﻤﺎ‬
‫ﺍﻟﻄﺎﻋﺔ ﰲ ﺍﳌﻌﺮﻭﻑ ((‪.‬‬
‫)‪ (2‬ﺃﻣ‪‬ﺎ ﺃﻫﻞ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﻘﺪ ﺳﺒﻖ ﻧﻘ ﹸﻞ ﺇﲨﺎﻋﻬﻢ ﻋﻠﻰ ﺍﳌﻨﻊ ﻣﻦ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ﻭﺇﻥ ﺟ‪‬ﺎ ‪‬ﺭ‪ ،‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻘﺪ‪‬ﻣﺔ‪.‬‬
‫ﻉ ﻋﻠﻰ ﺍﳌﻨﻊ ﻣﻦ ﺍﳋﺮﻭﺝ‪ ،‬ﻭﺫﻟﻚ ﰲ ﻣﻘﺪﻣﺔ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻷﺷﺎﻋﺮﺓ‪ ،‬ﻓﻘﺪ ﺳﺒﻖ ﻧﻘﻞ ﺭﻭﺍﻳﺔ ﺑﻌﻀﻬﻢ ﺍﻹﲨﺎ ‪‬‬
‫ﻒ ﻣﻮﺍﻓﻘ ﹰﺔ ﻷﻫﻞ ﺍﳊﺪﻳﺚ ((‪ .‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪.(55/6‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ )) :‬ﻭﺃﻣ‪‬ﺎ ﺍﻷﺷﻌﺮﻳﺔ ﻓﻼ ﻳ‪‬ﺮﻭ‪‬ﻥ ﺍﻟﺴﻴ ‪‬‬
‫ﻭﺃﻣ‪‬ﺎ ﺍﳌﺎﺗﺮﻳﺪﻳﺔ‪ ،‬ﻓﺎﻧﻈﺮ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﻨﺴﻔﻴﺔ ﺿﻤﻦ ﳎﻤﻮﻋﺔ ﺍﳌﺘﻮﻥ ﺍﻟﻜﱪﻯ )ﺹ‪ ،(34‬ﻭﺗﺒﺼﲑ ﺍﻷﺩﻟﺔ ﰲ ﺃﺻﻮﻝ ﺍﻟﺪ‪‬ﻳﻦ ﻷﰊ ﺍﳌﻌﲔ‬
‫ﺍﻟﻨﺴﻔﻲ )‪ ،(832/2‬ﻭﺷﺮﺡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻄﺤﺎﻭﻳﺔ ﻟﻠﻐﻨﻴﻤﻲ ﺍﳌﻴﺪﺍﱐ ﺍﳌﺎﺗﺮﻳﺪﻱ )ﺹ‪ 110:‬ـ ‪.(111‬‬
‫ﺤﺠ‪‬ﺔ ﻋﻠﻰ ﻛ ﱢﻞ ﻣﻨﺘﺴﺐ ﺇﻟﻴﻬﻢ‪ ،‬ﻓﻤ‪‬ﻦ ﺯﻋﻢ ﺃﻧ‪‬ﻪ ﺳﻠﻔ ‪‬ﻲ ﻣﻦ‬
‫ﻭﺇﻳﺮﺍ ‪‬ﺩ ﺍﻟﺸﻴﺦ ـ ﺭﲪﻪ ﺍﷲ ـ ﳌﺬﺍﻫﺐ ﻫﺆﻻﺀ ﲨﻴﻌﺎﹰ؛ ﻫﻮ ﺇﻗﺎﻣ ﹲﺔ ﻟﻠ ‪‬‬
‫ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻛﻴﻒ ﻳ‪‬ﺨﺎﻟﻒ ﺃﻫ ﹶﻞ ﺍﳊﺪﻳﺚ ﰲ ﻣﺴﺄﻟﺔ ﺍﳋﺮﻭﺝ؟!‬
‫ﻱ ﻛﻴﻒ ﳜﺎﻟﻒ ﺃﺻﻮﻟﹶﻪ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ؟!‬
‫ﻱ ﻭﺍﳌﺎﺗﺮﻳﺪ ‪‬‬
‫ﻭﻣ‪‬ﻦ ﻛﺎﻥ ﻋﻠﻰ ﻏﲑ ﺍﻟﺴﻨﺔ ﻛﺎﻷﺷﻌﺮ ‪‬‬
‫ﻭﻣﻦ ﺍﳌﻔﺎﺭﻗﺎﺕ ﺍﻟﻐﺮﻳﺒﺔ ﺃﻥ ‪‬ﺟ ﱠﻞ ﺍﳊﺮﻛﻴ‪‬ﲔ ﻳﻨﺼﺮﻭﻥ ﻣﺬﻫﺐ ﺍﻷﺷﻌﺮﻱ ﺃﻭ ﺍﳌﺎﺗﺮﻳﺪﻱ ﰲ ﺗﻮﺣﻴﺪ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﻳ‪‬ﻔﺎﺭﻗﻮﻧﻪ‬
‫ـ ﻋﻠﻰ ﺑﻜﺮﺓ ﺃﺑﻴﻬﻢ ـ ﰲ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻷﺋﻤﺔ‪ ،‬ﺃﻱ‪ :‬ﺃﻧ‪‬ﻬﻢ ‪‬ﺣﺮ‪ِ‬ﻓﻴ‪‬ﻮﻥ ﻣﻊ ﻧﺼﻮﺹ ﺍﳌﺬﻫﺐ ﰲ ﺣ ‪‬ﻖ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﳊﻘﻮﻗﻬﻢ ﻣﻊ ﺍﻟﺴﻠﻄﺎﻥ ﻓﻬﻢ ِﺣﺮ‪‬ﻓﻴ‪‬ﻮﻥ ﺧﺎﺭﻗﻮﻥ ﻹﲨﺎﻉ ﻋﻠﻤﺎﺋﻬﻢ!!‬
‫ﳉﻮ‪‬ﺭ ﻫﻮ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﳐﺎﻟﻔﺘﻬﺎ ﰲ ﺗﻮﺣﻴﺪ ﺍﷲ ﻫﻮ ﺍﻟﺴﻨﺔ‪.‬‬
‫ﻣﻊ ﺃ ﱠﻥ ﻣﻮﺍﻓﻘ ﹶﺔ ﻣﺬﺍﻫﺒﻬﻢ ﰲ ﺗﺮﻙ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺃﺋﻤ‪‬ﺔ ﺍ ﹶ‬
‫ﱐ ﹶﻟﻤ‪‬ﺎ ﻛﺎﻥ ﻋﻠﻰ ﻋﻠ ٍﻢ ﺑﻮﺍﻗﻊ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺎﺕ ﺍﳋﺎﺭﺟﺔ ﺍﻟﻴﻮﻡ ﺃﺩﺍ‪‬ﺎ ﺑِﻤﺎ ﺗﺰﻋﻢ ﺃﻧ‪‬ﻬﺎ ﺗﻨﺘﺴﺐ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻗﺎﻡ ﻋﻠﻴﻬﺎ‬
‫ﻭﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎ ﱡ‬
‫ﳊﺠ‪‬ﺔ ﺑﻪ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﻋﲔ ﺍﳊﻜﻤﺔ ﻣﻨﻪ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻓﺒﻴ‪‬ﻦ ﳍﻢ ﺃﻧ‪‬ﻬﻢ ﻻ ﺇﱃ ﺍﻟﻨﺼﻮﺹ ﲢﺎﻛﻤﻮﺍ‪ ،‬ﻭﻻ ﲟﺬﺍﻫﺒﻬﻢ ﲤﺴ‪‬ﻜﻮﺍ‪ ،‬ﻓﻤﺎﺫﺍ‬
‫ﺍﹸ‬
‫ﻳ‪‬ﺘﺒﻌﻮﻥ ﺇﺫﻥ ﻟﻮﻻ ﺍﳍﻮﻯ ‪...‬؟!‬
‫ﻭﺍﻧﺘﺒﻪ ﻫﻨﺎ ـ ﺭﲪﻚ ﺍﷲ ـ ِﻟﻤ‪‬ﻦ ﻳﺰﻋﻤﻮﻥ ﺃﻧ‪‬ﻬﻢ ﻣﻊ ﺍﻟﺴﻠﻒ ﰲ ﺑﺎﺏ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ‪ ،‬ﻓﺈﺫﺍ ﺟﺎﺅﻭﺍ ﺇﱃ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ـ‬
‫ﻣﺴﺄﻟﺔ ﺍﳋﺮﻭﺝ ـ ‪‬ﺭﺿ‪‬ﻮﺍ ﺑﺄﻥ ﻳﻜﻮﻧﻮﺍ ﻣﻊ ﺍﳋﻮﺍﻟﻒ ﺍﳋﺎﻟﻔﲔ‪ :‬ﺍﳋﻮﺍﺭﺝ ﻭﺍﳌﻌﺘﺰﻟﺔ!!‬
‫ﻫﺆﻻﺀ ﻫﻢ ﺍﻟﺬﻳﻦ ﻭﺻﻔﻮﺍ ﺃﻧﻔﺴﻬﻢ‪ :‬ﺑـ‪ :‬ﺳﻠﻔﻴ‪‬ﲔ ﰲ ﺍﳌﻌﺘﻘﺪ‪ ،‬ﻋﺼﺮﻳ‪‬ﲔ ﰲ ﺍﳌﻮﺍﺟﻬﺔ!!‬

‫–‪124@åß@50@òzÐ‬‬

‫ﳊﻜﱠﺎﻡ ﻣﻦ ﻇﻠ ٍﻢ ﻭﺟ‪‬ﻮﺭ ﻭﺇﳘﺎﻝ‬
‫ﳊﻜﱠﺎﻡ ﻓﺘﻨ ﹲﺔ ﺃﻛﱪ ﻣﻨﻬﺎ‪ ،‬ﻗﺪ ﻳﺼﺪﺭ ﻣﻦ ﺑﻌﺾ ﺍ ﹸ‬
‫ﺝ ﻋﻠﻰ ﺍ ﹸ‬
‫ﺇ ﱠﻥ ﺍﳋﺮﻭ ‪‬‬
‫ﻟﺘﻄﺒﻴﻖ ﺑﻌﺾ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻫﺬﺍ ﺷﻲﺀ‪.‬‬
‫ﺕ ﺇﱃ‬
‫ﻭﺷﻲﺀ ﺁﺧﺮ‪ :‬ﺃﻧﺎ ﺃﻗﻮﻟﻪ ﺗﻔﻘﱡﻬﹰﺎ ﻫﻮ ﺃﻧ‪‬ﻪ ـ ﻭﺃﻋﻮﺩ ُﻷ ‪‬ﺅ ﱢﻛ ‪‬ﺪ ﻫﺬﺍ ـ ﻓﻘﻪ ﻣﻦ ﻋﻨﺪﻱ‪ ،‬ﻟﻜﻦ ﺍﺳﺘﻨﺪ ‪‬‬
‫ﺝ ﺟﺎﺋ ‪‬ﺰ ﻋﻠﻰ ‪‬ﺣﻜﱠﺎﻡ ﺍﳌﺴﻠﻤﲔ ﱂ ‪‬ﻳﺠ‪‬ﺰ ﺃﻳﻀﺎﹰ‪،‬‬
‫ﺍﻟﻨﺼﻮﺹ ﺍﻟﱵ ﺫﻛﺮ‪‬ﺎ ﺁﻧﻔﺎﹰ‪ ،‬ﻓﺄﻗﻮﻝ‪ :‬ﻟﻮ ﻛﺎﻥ ﻫﻨﺎﻙ ﺧﺮﻭ ‪‬‬
‫ﺇﻧ‪‬ﻤﺎ ﳓﻦ ﺍﻟﻴﻮﻡ ﻣﻊ ﺍﻷﺳﻒ ﺍﻟﺸﺪﻳﺪ ﻧﺸﻜﻮ ﻣﻦ ﺍﻋﺘﺪﺍﺀ ﺍﳌﺸﺮﻛﲔ ﺍﻟﻜﻔﺎﺭ ﻋﻠﻰ ﺑﻼﺩ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ‬
‫ﻫﺆﻻﺀ ﺍﳋﺎﺭﺟﻮﻥ ﺃﻥ ﳜﺮﺟﻮﺍ ﻋﻠﻰ ﺑﻌﺾ ﺍﳊﻜﺎﻡ ﺍﳌﺴﻠﻤﲔ ﻓﻠﹾﻴﺨﺮﺟﻮﺍ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻭﻟﻜﻨ‪‬ﻬﻢ‬
‫ﱳ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻳﺮﻳﺪﻭﻥ ﺃﻥ ‪‬ﻳ‪‬ﺒﺜﱡﻮﺍ ﺍﻟﻔ ‪‬‬
‫ﻚ ﻛﺒﲑ ﻣﻦ ﺃﻣﺮﻳﻦ ﺍﺛﻨﲔ‪:‬‬
‫ﻭﻟﺬﻟﻚ ﻓﺄﻧﺎ ﰲ ﺍﳊﻘﻴﻘﺔ ﰲ ﺷ ‪‬‬
‫ـ ﻣﻦ ﺇﺳﻼﻡ ﻫﺆﻻﺀ ﺣﻘﻴﻘﺔ‪ ،‬ﺃﻱ‪ :‬ﺃﺧﺸﻰ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﺗﻠﺒ‪‬ﺴﻮﺍ ﺑﺜﻴﺎﺏ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫)‪(1‬‬
‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻫﻲ ﺃﻧ‪‬ﻬﻢ ﻣﺴﻠﻤﻮﻥ ﻓﻌﻼﹰ‪ ،‬ﻭﻟﻜﻨ‪‬ﻬﻢ ﺟﻬﻠﺔ ﰲ ﻣﻨﺘﻬﻰ ﺍﳉﻬﺎﻟﺔ ‪.‬‬
‫ﺝ ﺍﻟﻴﻮﻡ ﻻ ﳚﻮﺯ ﺇﻃﻼﻗﺎﹰ‪ ،‬ﻟﺬﻟﻚ ﳓﻦ ﻧﺮﻯ ﻫﺆﻻﺀ ﺍﳋﺎﺭﺟﲔ ﺃﻭ ﺍﻟﺪ‪‬ﺍﻋﲔ ﺇﱃ ﺍﳋﺮﻭﺝ‪ ،‬ﻫﻢ‪:‬‬
‫ﺇﺫﻥ ﺍﳋﺮﻭ ‪‬‬
‫ﺇﻣ‪‬ﺎ ﺃﻧ‪‬ﻬﻢ ﻣﺪﺳﻮﺳﻮﻥ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﻭ ﺃﻧ‪‬ﻬﻢ ﻣﺴﻠﻤﻮﻥ‪ ،‬ﻟﻜﻨ‪‬ﻬﻢ ﰲ ﻣﻨﺘﻬﻰ ﺍﳉﻬﻞ ﺑﺎﻹﺳﻼﻡ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ‬
‫)‪(2‬‬
‫ﺍﷲ ﻋﻠﻰ ﻗﻠﺐ ﳏﻤ ٍﺪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪.‬‬
‫ﻒ ﻫﻮ ﺃﺩﱏ ﺍﻟﻮﺻﻔﲔ ﺟ‪‬ﺮﻣﺎﹰ‪ ،‬ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﻣ‪‬ﻦ ﺑﻠﻎ ﺍﻟﻐﺎﻳ ﹶﺔ ﰲ ﺍﳉﻬﻞ ﻣﺮﺷ‪‬ﺤﹰﺎ ﻟﻴ‪‬ﺤﻜ ‪‬ﻢ ﺍﳌﺴﻠﻤﲔ؟!‬
‫)‪ (1‬ﻫﺬﺍ ﺍﻟﻮﺻ ‪‬‬
‫ﺕ ‪‬ﻣ ِﻠﻜﹰﺎ ﻗﹶﺎﻟﹸﻮﺍ‬
‫ﺚ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻃﹶﺎﹸﻟﻮ ‪‬‬
‫ﷲ ﹶﻗ ‪‬ﺪ ‪‬ﺑ ‪‬ﻌ ﹶ‬
‫ﺇ ﱠﻥ ﺍﷲ ﺗﻌﺎﱃ ﳜﺘﺎﺭ ﻟﻠ ‪‬ﻤﻠﹾﻚ ﺍﻷﻋﻠ ‪‬ﻢ ﻭﺍﻷﻗﻮﻯ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭﻗﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻧِﺒﻴ‪ ‬ﻬ ‪‬ﻢ ِﺇﻥﱠ ﺍ َ‬
‫ﺴ ﹶﻄ ﹰﺔ ﻓِﻲ‬
‫ﺻ ﹶﻄﻔﹶﺎ ‪‬ﻩ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻭﺯ‪‬ﺍ ‪‬ﺩ ‪‬ﻩ ‪‬ﺑ ‪‬‬
‫ﷲﺍ ‪‬‬
‫ﺕ ‪‬ﺳ ‪‬ﻌ ﹰﺔ ِﻣ ‪‬ﻦ ﺍﳌﹶﺎ ِﻝ ﻗﹶﺎ ﹶﻝ ِﺇﻥﱠ ﺍ َ‬
‫ﺤ ‪‬ﻦ ﹶﺃ ‪‬ﺣﻖ‪ ‬ﺑِﺎ ﹸﳌ ﹾﻠﻚِ ِﻣ ‪‬ﻨ ‪‬ﻪ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺆ ‪‬‬
‫ﻚ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﹶﺃﻧ‪‬ﻰ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﹶﻟ ‪‬ﻪ ﺍ ﹸﳌ ﹾﻠ ‪‬‬
‫ﺴ ِﻢ ﻭﺍﷲ ‪‬ﻳ ‪‬ﺆﺗِﻲ ‪‬ﻣ ﹾﻠ ﹶﻜ ‪‬ﻪ ﻣ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ﻭﺍﷲ ﻭ‪‬ﺍ ِﺳ ‪‬ﻊ ‪‬ﻋﻠِﻴ ‪‬ﻢ{ ]ﺍﻟﺒﻘﺮﺓ ‪.[247‬‬
‫ﳉ‪‬‬
‫ﺍﻟ ِﻌ ﹾﻠ ِﻢ ﻭ‪‬ﺍ ِ‬
‫)‪ (2‬ﺗﺄﻣ‪‬ﻞ ﻛﻼ ‪‬ﻡ ﺍﻟﺸﻴﺦ؛ ﻓﺈﻧ‪‬ﻪ ﺟﻌﻞ ﺍﻟﺪﺍﻋﻲ ﺇﱃ ﺍﳋﺮﻭﺝ ﻭﺍﳋﺎﺭﺝ ﰲ ﻣﱰﻟﺔ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﺾ ﻣﻦ ﺩ‪‬ﻋﺎ‪‬ﻢ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻐﻠﱡﻮﻥ‬
‫ﺱ ﻻ ﳜﺮﺟﻮﻥ ﻋﻠﻰ ﺃﻣﺮﺍﺋﻬﻢ ﺇ ﱠﻻ ﺑﺘﺤﺮﻳ ٍ‬
‫ﺹ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﺑﻞ ﺇ ﱠﻥ ﺍﻟﻨﺎ ‪‬‬
‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺗﻘﺘﻀﻴﻪ ﻧﺼﻮ ‪‬‬
‫ﺍﳌﻨﺎﺑﺮ ـ ﺑﺎﺳﻢ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ـ ﻹﻓﺴﺎ ِﺩ ﺍﻟﺸﻌﻮﺏ ﻋﻠﻰ ‪‬ﺣﻜﱠﺎﻣﻬﺎ‪ ،‬ﱠﰒ ﺇﺫﺍ ﺃﹸﺭﻳﻘﺖ ﺍﻟﺪﻣﺎ ُﺀ ﺍﻧﻔﻠﺘﺖ ﺍﻷﻣﻮﺭ‬
‫ﻭﺍﻧﺘﺸﺮﺕ ﺍﻟﺸﺮﻭﺭ‪ ،‬ﻭﻟﺬﻟﻚ ﲰ‪‬ﻰ ﺍﻟﻌﻠﻤﺎ ُﺀ ﺍﶈﺮ‪‬ﺿﲔ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﺧﻮﺍﺭﺝ‪ ،‬ﻭﺇﻥ ﻟﹶﻢ ﳜﺮﺟﻮﺍ ﻳﻮﻣﹰﺎ ﻣﻦ ﺩﻫﺮﻫﻢ‪ ،‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ‬
‫ﺐ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﻔِﺮﻕ‪ :‬ﺍﻟ ﹶﻘ ‪‬ﻌ ِﺪﻳ‪‬ﺔ‪.‬‬
‫ﺗ‪‬ﺴﻤ‪‬ﻴﻬﻢ ﻛﺘ ‪‬‬
‫ﺝ ﻋﻠﻰ ﺍﻷﺋﻤ‪‬ﺔ ﻭﻻ ﻳ‪‬ﺒﺎﺷﺮﻭﻥ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ـ ﺭﲪﻪ ﺍﷲ ـ ﻭﻫﻮ ‪‬ﻳ ‪‬ﻌ ‪‬ﺪ ﻓِﺮﻕ ﺍﳋﻮﺍﺭﺝ‪ )) :‬ﻭﺍﻟ ﹶﻘ ‪‬ﻌ ِﺪﻳ‪‬ﺔ‪ :‬ﺍﻟﺬﻳﻦ ﻳ‪‬ﺰﻳ‪‬ﻨﻮﻥ ﺍﳋﺮﻭ ‪‬‬
‫ﺫﻟﻚ ((‪ .‬ﻫﺪﻱ ﺍﻟﺴﺎﺭﻱ )ﺹ‪ ،(483:‬ﻭﻏﺮﺍﺱ ﺍﻷﺳﺎﺱ )ﺹ‪.(372:‬‬
‫ﺚ ﻣﻦ ﺍﳌﺒﺎﺷﺮ ﻟﻠﺨﺮﻭﺝ؛ ﻛﻤﺎ ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﻣﺴﺎﺋﻞ ﺃﲪﺪ )ﺹ‪ (271:‬ﻋﻦ ﻋﺒﺪ‬
‫ﺝ ﻗﺪ ﻳﻜﻮﻥ ﺃﺧﺒ ﹶ‬
‫ﺽ ﻋﻠﻰ ﺍﳋﺮﻭ ِ‬
‫ﻭﺍﶈ ‪‬ﺮ ‪‬‬
‫ﺚ ﺍﳋﻮﺍﺭﺝ! ((‪.‬‬
‫ﺍﷲ ﺑﻦ ﳏﻤﺪ ـ ﺭﲪﻪ ﺍﷲ ـ ﺃﻧ‪‬ﻪ ﻗﺎﻝ‪ )) :‬ﹶﻗ ‪‬ﻌ ‪‬ﺪ ﺍﳋﻮﺍﺭﺝ ﺃﹶﺧ‪‬ﺒ ﹸ‬
‫ﻓﺘﺄﻣ‪‬ﻞ ﻛﻼﻡ ﺍﻟﻌﻼﱠﻣﺔ ﺍﻷﻟﺒﺎﱐ ـ ﺭﲪﻪ ﺍﷲ ـ ﻛﻢ ﲨ ‪‬ﻊ ﻭﻣﻨ ‪‬ﻊ!‬
‫ﺴﻨ‪‬ﺔ ﻭﻓﻬﻢ ﺍﻟﺴﻠﻒ‬
‫ﻕ ﺑﲔ ﻛﻼﻡ ﺍﻟﺮﺍﺳﺨﲔ ﰲ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻳﻦ ﻳﻨﻄﻠﻘﻮﻥ ﻣﻦ ﻧﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟ ‪‬‬
‫ﻭﻫﺬﺍ ﻣﺜﺎ ﹲﻝ ﻭﺍﺣﺪ ﻳ‪‬ﺒﻴ‪‬ﻦ ﻟﻚ ﺍﻟﻔﺮ ‪‬‬

‫–‪124@åß@51@òzÐ‬‬

‫ﳊﻜﱠﺎﻡ ﺇﻃﻼﻗﺎﹰ‪ ،‬ﻣﺎ ﺩﺍﻡ ﺃﻧ‪‬ﻬﻢ ﻳﺸﻬﺪﻭﻥ ﺃﻥ ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﷲ‪،‬‬
‫ﻳﺒﻘﻰ ﻛﻠﻤﺔ )ﺍﻟﺘﻜﻔﲑ(‪ :‬ﻻ ﳚﻮﺯ ﺗﻜﻔ ‪‬ﲑ ﺍ ﹸ‬
‫)‪(1‬‬
‫ﻭﺃ ﱠﻥ ﳏﻤﺪﹰﺍ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﻨﺤﻦ ﻧﺆﻳ‪ ‬ﺪ ﻛﻞﱠ ﻣ‪‬ﻦ ﻳﺪﻋﻮ ﺇﱃ ﺍﻟ ‪‬ﺮﺩ‪ ‬ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﳋﺎﺭﺟﲔ ﻋﻠﻰ‬
‫ﻒ ﺃﺯ‪‬ﺍ!!‬
‫ﺍﻟﺼﺎﱀ‪ ،‬ﻭﺍﻟﺘﺸ‪‬ﺒﻊ ﺑﻘﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺑﲔ ﻛﻼﻡ ﺍﻷﺻﺎﻏﺮ ﺍﻟﺬﻳﻦ ‪‬ﺗ ‪‬ﺆﺯ‪‬ﻫﻢ ﺍﻟﻌﻮﺍﻃ ‪‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺑﻦ ﻋﺜﻴﻤﲔ ﺣﻔﻈﻪ ﺍﷲ‪:‬‬
‫)) ﺑﻞ ﺍﻟﻌﺠﺐ ﺃﻧ‪‬ﻪ ‪‬ﻭﺟ‪‬ﻪ ﺍﻟﻄﻌﻦ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ!‬
‫ﻗﻴﻞ ﻟﻪ‪ :‬ﺍﻋﺪﻝ! ﻭﻗﻴﻞ ﻟﻪ‪ :‬ﻫﺬﻩ ﻗﺴﻤ ﹲﺔ ﻣﺎ ﺃﹸﺭﻳﺪ ‪‬ﺎ ﻭﺟﻪ ﺍﷲ!‬
‫ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ‪:‬‬

‫)*(‬
‫)) ﳜﺮﺝ ﻣﻦ ﺿﺌﻀﺊ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻣ‪‬ﻦ ﳛﻘﺮ ﺃﺣﺪ‪‬ﻛﻢ ﺻﻼﺗ‪‬ﻪ ﻋﻨﺪ ﺻﻼﺗﻪ (( ‪.‬‬
‫ﺝ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻳﻜﻮﻥ ﺑﺎﻟﺴﻴﻒ ﻭﻳﻜﻮﻥ ﺑﺎﻟﻘﻮﻝ ﻭﺍﻟﻜﻼﻡ‪ ،‬ﻳﻌﲏ‪ :‬ﻫﺬﺍ ﻣﺎ‬
‫ﻭﺿﺌﻀﺊ‪ :‬ﻳﻌﲏ ﻣﺜﻠﻪ‪ .‬ﻭﻫﺬﺍ ﺃﻛﱪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃ ﱠﻥ ﺍﳋﺮﻭ ‪‬‬

‫ﻒ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻟﻜﻨﻪ ﺃﻧﻜﺮ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﺎ ﻳﻮﺟﺪ ﰲ ﺑﻌﺾ ﻛﺘﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣِﻦ ﺃ ﱠﻥ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﻫﻮ ﺍﳋﺮﻭﺝ‬
‫ﺃﺧﺬ ﺍﻟﺴﻴ ‪‬‬
‫ﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪.‬‬
‫ﻋﻠﻴﻪ ﺑﺎﻟﺴﻴﻒ‪ ،‬ﻓﻤﺮﺍﺩﻫﻢ ﺑﺬﻟﻚ ﺍﳋﺮﻭﺝ ﺍﻟﻨﻬﺎﺋﻲ ﺍﻷﻛﱪ‪ ،‬ﻛﻤﺎ ﺫﻛﺮ ﺍﻟﻨ ‪‬‬
‫ﺍﻟﺰﻧﺎ ﻳﻜﻮﻥ ﺑﺎﻟﻌﲔ‪ ،‬ﻳﻜﻮﻥ ﺑﺎﻷﺫﻥ‪ ،‬ﻳﻜﻮﻥ ﺑﺎﻟﻴﺪ‪ ،‬ﻳﻜﻮﻥ ﺑﺎﻟﺮ‪‬ﺟﻞ‪ ،‬ﻟﻜﻦ ﺍﻟﺰﻧﺎ ﺍﻷﻋﻈﻢ ﺍﻟﺬﻱ ﻫﻮ‬
‫ــــــــــــــــ‬
‫)*( ﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(4351‬ﻭ)‪ ،(4667‬ﻭ)‪ ،(5058‬ﻭﻣﺴﻠﻢ )‪ 1064‬ـ ‪ ،(1066‬ﻭﻏﲑﳘﺎ‪.‬‬
‫)*(‬
‫ﺍﻟﺰﻧﺎ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﺯﻧﺎ ﺍﻟﻔﺮﺝ‪ ،‬ﻭﻟﺬﺍ ﻗﺎﻝ‪ )) :‬ﻭﺍﻟﻔﺮﺝ ﻳﺼﺪ‪‬ﻗﻪ ﺃﻭ ﻳﻜﺬﺑﻪ (( ‪.‬‬
‫ﻓﻬﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻣﻦ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﻫﺬﺍ ﻫﻮ ﻣﺮﺍﺩﻫﻢ‪ ،‬ﻭﳓﻦ ﻧﻌﻠﻢ ﻋﻠﻢ ﺍﻟﻴﻘﲔ‪ ،‬ﲟﻘﺘﻀﻰ ﻃﺒﻴﻌﺔ ﺍﳊﺎﻝ ﺃ‪‬ﻧﻪ ﻻ ﳝﻜﻦ ﺧﺮﻭﺝ ﺑﺎﻟﺴﻴﻒ‬
‫ﺱ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺄﺧﺬﻭﺍ ﺳﻴﻮﻓﻬﻢ ﳛﺎﺭﺑﻮﻥ ﺍﻹﻣﺎﻡ ﺑﺪﻭﻥ ﺷﻲﺀ ﻳ‪‬ﺜﲑﻫﻢ‪ ،‬ﻻ ﺑ ‪‬ﺪ ﺃﻥ‬
‫ﺇ ﱠﻻ ﻭﻗﺪ ﺳﺒﻘﻪ ﺧﺮﻭﺝ ﺑﺎﻟﻠﺴﺎﻥ ﻭﺍﻟﻘﻮﻝ‪ ،‬ﺍﻟﻨﺎ ‪‬‬
‫ﺝ ﻋﻠﻰ ﺍﻷﺋﻤ‪‬ﺔ ﺑﺎﻟﻜﻼﻡ ﺧﺮﻭﺟﹰﺎ ﺣﻘﻴﻘﺔ‪ ،‬ﺩﻟﱠﺖ ﻋﻠﻴﻪ ﺍﻟﺴﻨﺔ ﻭﺩ ﱠﻝ ﻋﻠﻴﻪ‬
‫ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺷﻲ ٌﺀ ﻳﺜﲑﻫﻢ ﻭﻫﻮ ﺍﻟﻜﻼﻡ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﳋﺮﻭ ‪‬‬
‫ﺍﻟﻮﺍﻗﻊ‪.‬‬
‫ﺱ‬
‫ﻉ ﻋﻦ ﺍﳋﺮﻭﺝ ﺑﺎﻟﻠﺴﺎﻥ ﻭﺍﻟﻘﻮﻝ؛ ﻷ ﱠﻥ ﺍﻟﻨﺎ ‪‬‬
‫ﺃ ‪‬ﻣﺎ ﺍﻟﺴﻨﺔ ﻓﻌﺮﻓﺘﻤﻮﻫﺎ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﻟﻮﺍﻗﻊ ﻓﺈﻧ‪‬ﻨﺎ ﻧﻌﻠﻢ ﻋﻠﻢ ﺍﻟﻴﻘﲔ ﺃ ﱠﻥ ﺍﳋﺮﻭﺝ ﺑﺎﻟﺴﻴﻒ ﻓﺮ ‪‬‬
‫ﻟﻦ ﳜﺮﺟﻮﺍ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺑﺲ ﳎﺮﺩ )ﻳﺎ ﺍﷲ! ﺍﻣﺶِ‪ ،‬ﺧﺬ ﺍﻟﺴﻴﻒ!(‪.‬‬
‫ﺏ ﻏﻴﻈﹰﺎ ﻭﺣﻘﺪﺍﹰ‪ ،‬ﻭﺣﻴﻨﺌ ٍﺬ ﳛﺼﻞ ﺍﻟﺒﻼﺀ‬
‫ﺡ ﰲ ﺍﻷﺋﻤ‪‬ﺔ ﻭ ‪‬ﺳ‪‬ﺘ ‪‬ﺮ ﶈﺎﺳﻨﻬﻢ‪ ،‬ﱠﰒ ﲤﺘﻠﺊ ﺍﻟﻘﻠﻮ ‪‬‬
‫ﻻ ﺑ ‪‬ﺪ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺗﻮﻃﺌﺔ ﻭﲤﻬﻴﺪ‪ ،‬ﻗ ‪‬ﺪ ‪‬‬
‫((‪.‬‬
‫ﻣﻦ ﺷﺮﻳﻂ ﲰﻌﻲ ﻳﺸﺮﺡ ﻓﻴﻪ ﺍﻟﺸﻴﺦ ﻛﺘﺎﺏ ﺍﻟﺸﻮﻛﺎﱐ‪ )) :‬ﺭﻓﻊ ﺍﻷﺳﺎﻃﲔ ﰲ ﺣﻜﻢ ﺍﻻﺗﺼﺎﻝ ﺑﺎﻟﺴﻼﻃﲔ (( )‪/2‬ﺃ(‪.‬‬
‫)‪ (1‬ﻭﻫﺬﻩ ﻓﺎﺋﺪ ﹲﺓ ﻋﺰﻳﺰﺓ‪ ،‬ﻭﻫﻲ ﺃ ﱠﻥ ﺍﻟﺸﻴﺦ ﻳﺮﻯ ﲢﺮﱘ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ﻣﺎ ﺩﺍﻡ ﻣﺴﻠﻤﺎﹰ؛‬
‫ﻷﻧ‪‬ﻪ ﻗﺎﻝ ﺑﻌﺪﻡ ﺍﳉﻮﺍﺯ ﻣﻄﻠﻘﹰﺎ‪ ،‬ﻭﻫﺬﺍ ﺣﻜﻢ‪ ،‬ﻭﻗﺎﻝ‪ )) :‬ﻣﺎ ﺩﺍﻡ ﺃﻧ‪‬ﻬﻢ ﻳﺸﻬﺪﻭﻥ ﺃﻥ ﻻ ﺇﻟﻪ ﺇ ﱠﻻ‬
‫ﺍﷲ ‪ ،(( ...‬ﻭﻫﺬﺍ ﺗﻌﻠﻴﻞ‪ ،‬ﻓﺄﻳﻦ ﺩﻟﻴﻞ ﺍﻟﺬﻳﻦ ﻳ‪‬ﻌﻠﱢﻠﻮﻥ ﺟﻮﺍﺯ ﺍﳋﺮﻭﺝ ﻣﻦ ﻋﺪﻣﻪ ﺑﺎﳌﺼﻠﺤﺔ ﻭﺍﳌﻔﺴﺪﺓ‪ ،‬ﻭﺍﻟﺮﺳﻮﻝ  ﻗﺪ ﻗﻄﻊ‬
‫ﻋﻨﻬﻢ ﺍﻟﻄﺮﻳ ‪‬ﻖ ﻓﻘﺎﻝ‪ )) :‬ﺇﻻﱠ ﺃﻥ ﺗﺮﻭﺍ ﻛﻔﺮﹰﺍ ﺑ‪‬ﻮﺍﺣﹰﺎ ﻋﻨﺪﻛﻢ ﻓﻴﻪ ﻣﻦ ﺍﷲ ﺑﺮﻫﺎﻥ ((‪ ،‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ؟!‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﺎﳊﺪﻳﺚ ﻋﻦ ﺍﳌﺼﻠﺤﺔ ﻭﺍﳌﻔﺴﺪﺓ ﻫﻬﻨﺎ ﻟﻴﺲ ﻣﻦ ﺑﺎﺏ ﺇﻧﺎﻃﺔ ﺍﳊﻜﻢ ﺑﻌﻠﱠﺘﻪ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻫﻮ ﻣﻦ ﺑﺎﺏ ﺍﻻﺳﺘﺌﻨﺎﺱ‬
‫ﲝﻜﻤﺘﻪ ﻛﻤﺎ ﺳﺒﻖ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻴﻪ ﻋﻨﺪ ﻓﺘﻮﻯ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻓﺘﺬﻛﱠﺮ ﻫﺬﺍ ﻳﺮﲪﻚ ﺍﷲ!‬
‫ـــــــــــــــــ‬
‫ﱯ  ﻗﺎﻝ‪:‬‬
‫)*( ﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(6343‬ﻭﻣﺴﻠﻢ )‪ ،(2657‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(2152‬ﻭﻟﻔﻈﻪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻋﻦ ﺍﻟﻨ ‪‬‬
‫)) ﻛﹸﺘﺐ ﻋﻠﻰ ﺍﺑﻦ ﺁﺩﻡ ﻧﺼﻴﺒ‪‬ﻪ ﻣﻦ ﺍﻟﺰﻧﺎ ﻣ‪‬ﺪ ِﺭ ‪‬ﻙ ﺫﻟﻚ ﻻ ﳏﺎﻟﺔ‪ ،‬ﺍﻟﻌﻴﻨﺎﻥ ﺯﻧﺎﳘﺎ ﺍﻟﻨﻈﺮ‪ ،‬ﻭﺍﻷﺫﻧﺎﻥ ﺯﻧﺎﳘﺎ ﺍﻻﺳﺘﻤﺎﻉ‪،‬‬

‫–‪124@åß@52@òzÐ‬‬

‫ﳊﻜﱠﺎﻡ‬
‫ﳊﻜﱠﺎﻡ‪ ،‬ﻭﺍﻟﺬﻳﻦ ‪‬ﳛﺜﱡﻮﻥ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍ ﹸ‬
‫ﺍﹸ‬
‫)‪(2‬‬
‫ﺍﻹﺳﻼﻡ ‪.‬‬

‫)‪(1‬‬

‫ﺝ ﻋﻦ‬
‫؛ ﻷﻥﱠ ﻫﺬﺍ ﺍﳋﺮﻭﺝ ﺧﺮﻭ ‪‬‬

‫ﻣ‪‬ﻦ ﺍﺩ‪‬ﻋﻰ ﺍﻟﺴﻠﻔ‪‬ﻴ ﹶﺔ ﻭﺍﻟﱵ ﻫﻲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺴﲑ ﻣﺴﲑ ﹶﺓ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﺇ ﱠﻻ ﺍﻻﺳﻢ ﻻ ﻳ‪‬ﻐﲏ‬
‫ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﳌﺴﻤ‪‬ﻰ‪.‬‬
‫ﺕ ﺁﻧﻔﹰﺎ ﺑﺄ ﱠﻥ ﻣِﻦ ﺩﻋﻮﺓ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺎﻃﺒﺔ ﺃﻧ‪‬ﻪ ﻻ ﳚﻮﺯ ﺍﳋﺮﻭﺝ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺍﻟﺘﻜﻔﲑ‪ ،‬ﻓﻤ‪‬ﻦ ﺧﺮﺝ‬
‫ﻗﺪ ﺫﻛﺮ ‪‬‬
‫ﻋﻦ ﺩﻋﻮﺓ ﻫﺆﻻﺀ ﻻ ﻧ‪‬ﺴﻤ‪‬ﻴﻪ ﺑﺄﻧ‪‬ﻪ )ﺳﻠﻔﻲ(!‬
‫ﻛﺬﻟﻚ ﺍﳌﺴﻠﻢ ﺍﻟﺬﻱ ﻳ‪‬ﺴ ‪‬ﻤﻲ ﻧﻔﺴ‪‬ﻪ ﻣﺴﻠﻤﺎﹰ‪ ،‬ﻭﻟﻜﻨ‪‬ﻪ ﻻ ﻳﻌﻤﻞ ﺑﺎﻹﺳﻼﻡ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺭﺑ‪‬ﻨﺎ ﺗﺒﺎﺭﻙ‬
‫ﺐ‬
‫ﷲ ‪‬ﻋ ‪‬ﻤ ﹶﻠ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹸﻟ ‪‬ﻪ ﻭﺍ ﹸﳌ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ‪‬ﻭ ‪‬ﺳ‪‬ﺘ ‪‬ﺮﺩ‪‬ﻭ ﹶﻥ ِﺇﻟﹶﻰ ﻋ‪‬ﺎِﻟ ِﻢ ﺍﻟ ‪‬ﻐ ‪‬ﻴ ِ‬
‫ﺴ‪‬ﻴﺮ‪‬ﻯ ﺍ ُ‬
‫ﻭﺗﻌﺎﱃ‪ } :‬ﻭﻗﹸ ِﻞ ﺍ ‪‬ﻋ ‪‬ﻤﻠﹸﻮﺍ ﹶﻓ ‪‬‬
‫ﻭ‪‬ﺍﻟﺸ‪‬ﻬ‪‬ﺎ ‪‬ﺩ ِﺓ ﹶﻓ‪‬ﻴ‪‬ﻨﺒ‪‬ﹸﺌ ﹸﻜ ‪‬ﻢ ِﺑﻤ‪‬ﺎ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ{ ]ﺍﻟﺘﻮﺑﺔ ‪.[105‬‬
‫ﺐ ﻭﺍﺿ ‪‬ﺢ ﺟﺪ‪‬ﺍ‪ ،‬ﺍﻟﺪﻋﻮﺓ‬
‫ﺏ ﺍﳊﺰﺑﻴﺔ ﺑﻜ ﱢﻞ ﺃﺷﻜﺎﻟِﻬﺎ ﻭﺃﻧﻮﺍﻋﻬﺎ‪ ،‬ﻭﺍﻟﺴﺒ ‪‬‬
‫ﺍﻟﺪﻋﻮ ﹸﺓ ﺍﻟﺴﻠﻔﻴﺔ ﻫﻲ ﺗ‪‬ﺤﺎﺭ ‪‬‬
‫ﺍﻟﺴﻠﻔﻴﺔ ﺗﻨﺘﻤﻲ ﺇﱃ ﺷﺨﺺ ﻣﻌﺼﻮﻡ ﻭﻫﻮ ﺭﺳﻮﻝ ﺍﷲ ‪.‬‬
‫ﺹ ﻏﲑ ﻣﻌﺼﻮﻣﲔ‪ ،‬ﻗﺪ ﻳﻜﻮﻧﻮﻥ ﰲ ﺃﻧﻔﺴﻬﻢ ﺻﺎﳊﲔ‪ ،‬ﻗﺪ‬
‫ﺏ ﺍﻷﺧﺮﻯ ﻓﻴﻨﺘﻤﻮﻥ ﺇﱃ ﺃﺷﺨﺎ ٍ‬
‫ﺃﻣ‪‬ﺎ ﺍﻷﺣﺰﺍ ‪‬‬
‫ﻳﻜﻮﻧﻮﻥ ﰲ ﺫﻭﺍ‪‬ﻢ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻌﺎﻣﻠﲔ‪ ،‬ﻭﻟﻜﻦ ﺃﺗﺒﺎﻋﻬﻢ ﻟﻴﺴﻮﺍ ﻛﺬﻟﻚ‪.‬‬
‫ﺃﺧﲑﹰﺍ ﻭﺧﺘﺎﻣﺎﹰ‪ ،‬ﻓﻼﻥ ﺳﻠﻔﻲ ﺃﻭ ﺍﳉﻤﺎﻋﺔ ﺍﻟﻔﻼﻧﻴﺔ ﺳﻠﻔﻴﺔ‪ ،‬ﻟﻜﻨﻬﻢ ﻻ ﻳﻌﻤﻠﻮﻥ ﺑﺎﻟﺪﻋﻮﺓ ﺍﻟﺴﻠﻔﻴﺔ ﺍﻟﱵ‬
‫ﻫﻲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻟﺘﻤﺴﻚ ﲟﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﺇ ﱠﻻ ﻓﻬﻢ ﺧﺎﺭﺟﻮﻥ ﻋﻦ ﺍﻟﺪﻋﻮﺓ ﺍﻟﺴﻠﻔﻴﺔ؛ ﻭﺍﻟﺪﻟﻴﻞ‬
‫ﺍﻟﺬﻱ ﺃﺧﺘﻢ ﺑﻪ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﻫﻮ ﻗﻮﻟﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ } :‬ﻭ ‪‬ﻣﻦ ‪‬ﻳﺸ‪‬ﺎ ِﻗ ِﻖ ﺍﻟﺮ‪‬ﺳ‪‬ﻮ ﹶﻝ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﻣ‪‬ﺎ ‪‬ﺗ‪‬ﺒﻴ‪ ‬ﻦ ﹶﻟ ‪‬ﻪ ﺍ ﹸﳍﺪ‪‬ﻯ‬
‫ﺕ ‪‬ﻣ ِ‬
‫ﺼ ِﻠ ِﻪ ‪‬ﺟ ‪‬ﻬﻨ‪ ‬ﻢ ‪‬ﻭﺳ‪‬ﺎ َﺀ ‪‬‬
‫ﲔ ‪‬ﻧ ‪‬ﻮﻟﱢﻪِ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﻮﻟﱠﻰ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫‪‬ﻭ‪‬ﻳﺘ‪ِ‬ﺒ ‪‬ﻊ ﹶﻏ ‪‬ﻴ ‪‬ﺮ ‪‬ﺳﺒِﻴ ِﻞ ﺍ ﹸﳌ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺼﲑ‪‬ﺍ{ ]ﺍﻟﻨﺴﺎﺀ ‪.[115‬‬
‫ﺏ ﺇﱃ ﺍﻟﺴﻠﻒِ‪ ،‬ﺇﺫﺍ ﻟﹶﻢ ﻳﻌﻤﻠﻮﺍ ﲟﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻒ‪،‬‬
‫ﻭﻟﺬﻟﻚ ﻓﻜ ﱡﻞ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻟﱵ ﺗﺪ‪‬ﻋﻲ ﺍﻻﻧﺘﺴﺎ ‪‬‬
‫ﺝ ﺃﻭ‬
‫ﺐ ﻳ‪‬ﻬﻮﻯ ﻭﻳﺘﻤﻨ‪‬ﻰ‪ ،‬ﻭﻳ‪‬ﺼﺪ‪‬ﻕ ﺫﻟﻚ ﺍﻟﻔ ‪‬ﺮ ‪‬‬
‫ﻭﺍﻟﻠﺴﺎﻥ ﺯﻧﺎﻩ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺍﻟﻴﺪ ﺯﻧﺎﻫﺎ ﺍﻟﺒﻄﺶ‪ ،‬ﻭﺍﻟﺮ‪‬ﺟﻞ ﺯﻧﺎﻫﺎ ﺍﳋﹸﻄﺎ‪ ،‬ﻭﺍﻟﻘﻠ ‪‬‬
‫ﻳ‪‬ﻜﺬﱢﺑ‪‬ﻪ ((‪.‬‬
‫)‪ (1‬ﺗﺄﻣ‪‬ﻞ ﺗﻜﺮﺍﺭ ﺍﻟﺸﻴﺦ ﲢﺬﻳﺮﻩ ﻣﻦ )ﺍﶈﺮ‪‬ﺿﲔ(!‬
‫)‪ (2‬ﻫﻬﻨﺎ ﺗﻌﻠﻴﻘﺎﻥ‪ ،‬ﳘﺎ‪:‬‬
‫ﳊﻜﱠﺎﻡ‪،‬‬
‫ﺝ ﻋﻦ ﺍﻹﺳﻼﻡ ((‪ :‬ﺍﳋﺮﻭﺝ ﻋﻦ ﻃﺮﻳﻘﺔ ﺍﻹﺳﻼﻡ ﰲ ﻣﻌﺎﻣﻠﺔ ﺍ ﹸ‬
‫ﺝ ﺧﺮﻭ ‪‬‬
‫ـ ﺃﻭ ﹰﻻ‪ :‬ﺇ ﱠﻥ ﺍﳌﻘﺼﻮ ‪‬ﺩ ﺑﻘﻮﻟﻪ‪ )) :‬ﻷ ﱠﻥ ﻫﺬﺍ ﺍﳋﺮﻭ ‪‬‬
‫ﻛﻘﻮﻟﻪ ‪ )) :‬ﻣﻦ ﺭﻏﺐ ﻋﻦ ﺳﻨ‪‬ﱵ ﻓﻠﻴﺲ ﻣﻨ‪‬ﻲ ((‪ ،‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ؛ ﻷﻧ‪‬ﻨﺎ ﻻ ﻧﻌﺮﻑ ﻋﻦ ﺍﻟﺸﻴﺦ ﺗﻜﻔﲑﻩ ﻟﻠﺨﻮﺍﺭﺝ‪.‬‬
‫ﳊﻜﱠﺎﻡ ﺃﻳﻀﹰﺎ ﻭﺇﻥ ﻟﹶﻢ‬
‫ـ ﺛﺎﻧﻴﹰﺎ‪ :‬ﰲ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺭ ‪‬ﺩ ﺻﺮﻳ ‪‬ﺢ ﻣﻦ ﺍﻟﺸﻴﺦ ﻋﻠﻰ ﲨﺎﻋﺔ ﺍﻟﺘﻜﻔﲑ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳ‪‬ﺮﻭ‪‬ﻥ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍ ﹸ‬
‫ﺐ ﺇﱃ ﺍﻟﺸﻴﺦ‪ ،‬ﻛﻤﺎ ﻧ‪‬ﺴﺐ ﺇﱃ ﺻﺎﺣﺒﻴﻪ ﻣﻦ‬
‫ﺲ ﻋﻠﻴﻪ ﺗﻌﱡﻠ ‪‬ﻖ ﺑﻔﺘﺎﻭﻯ ﻛﺎﺫﺑﺔ ﺗ‪‬ﻨﺴ ‪‬‬
‫ﺲ ﺃﻭ ﻣ‪‬ﻠ‪‬ﺒ ٍ‬
‫ﻳﻠﺘﺰﻣﻮﺍ ﺑﺎﻟﺘﻜﻔﲑ‪ ،‬ﻓﻬﻞ ﻳﺒﻘﻰ ِﻟﻤ‪‬ﻠ‪‬ﺒ ٍ‬
‫ﻗﺒﻞ‪ :‬ﺍﺑﻦ ﺑﺎﺯ ﻭﺍﺑﻦ ﻋﺜﻴﻤﲔ؟!‬

‫–‪124@åß@53@òzÐ‬‬

‫ﳊﻜﱠﺎﻡ ﻭﻻ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﺈﻧ‪‬ﻤﺎ ﻫﻲ ﺩﻋﻮﻯ ﻳﺪ‪‬ﻋﻮ‪‬ﺎ‪.‬‬
‫ﻭﻣِﻦ ﺫﻟﻚ ﻣﺎ ﳓﻦ ﺑﺼﺪﺩِﻩ ﺃﻧ‪‬ﻪ ﻻ ﳚﻮﺯ ﺗﻜﻔﲑ ﺍ ﹸ‬
‫ﻫﺬﻩ ﻣﺴﺄﻟﺔ ﻭﺍﺿﺤ ﹸﺔ ﺍﻟﺒﻄﻼﻥ ﺟﺪ‪‬ﺍ‪.‬‬
‫ﺏ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻳ‪‬ﺆﺧﺬ ﻣﻦ ﺍﳉﻮﺍﺑﲔ ﺍﻟﺴﺎﺑﻖ ﺫﻛﺮ‪‬ﳘﺎ‪.‬‬
‫ﻭﺃﻋﺘﻘ ‪‬ﺪ ﺃ ﱠﻥ ﺟﻮﺍ ‪‬‬
‫ﻗﺘ ﹸﻞ ﺍﳌﺴﻠﻢ ﻻ ﳚﻮﺯ ﺇ ﱠﻻ ﰲ ﺍﳊﺪﻭﺩ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻓ ﹶﻘﺘ‪‬ﻞ ﺍﻟﺮﺟﺎﻝ ﻭﹶﻗﺘ‪‬ﻞ ﺍﻟﻨﺴﺎﺀ‬
‫ﻭﹶﻗﺘ‪‬ﻞ ﺍﻷﻃﻔﺎﻝ!‬
‫ﻱ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻳﺮﻳﺪﻭﻥ ﺃﻥ‬
‫ﺃﻧﺎ ﺃﺳﺘﺒﻌ ‪‬ﺪ ﺃﻥ ﻳﻜﻮﻥ ﻫﺆﻻﺀ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻫﻢ ﻣﻦ ﺍﳌﺘﺰﻳ‪‬ﻨﲔ ﺑ ِﺰ ‪‬‬
‫ﻳ‪‬ﺸﻮ‪‬ﻫﻮﺍ ﻧﺼﺎﻋ ﹶﺔ ﺍﻹﺳﻼﻡ ﻭﺑﻴﺎﺿ‪‬ﻪ ﻭﻧﻘﺎﻭﺗ‪‬ﻪ ﺑﺄﻥ ﻳﻨﺴ‪‬ﺒﻮﺍ ﺇﻟﻴﻪ ﺃﻓﻌﺎﻻﹰ‪ ،‬ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﻮﻥ ﺣﻘ‪‬ﺎ ﻫﻢ ﺑﺮﺀﺍﺀ‬
‫ﺐ ﺇﻟﻴﻬﻢ ﺑﺮﺍﺀ ﹶﺓ ﺍﻟﺬﺋﺐ ﻣﻦ ﺩﻡ ﺍﺑﻦ ﻳﻌﻘﻮﺏ‪.‬‬
‫)ﺃﺑﺮﻳﺎﺀ( ِﻣﻤ‪‬ﺎ ﻳ‪‬ﻨﺴ ‪‬‬
‫ﺍﳌﺮﺃﺓ ﻃﺒﻌﹰﺎ ﺍﳌﹶﺠﲏ ﻋﻠﻴﻬﺎ ﻫﻲ ﻣﻈﻠﻮﻣﺔ ﻭﻻ ﻳ‪‬ﻘﺎﻡ ﻋﻠﻴﻬﺎ ﺣ ‪‬ﺪ ﻭﻻ ﺗﺆﺍﺧﺬ ﺃﻳ ﹶﺔ ﻣﺆﺍﺧﺬﺓ‬

‫)‪(1‬‬

‫‪.‬‬

‫ﺃﻣ‪‬ﺎ ﺍﳉﻨﲔ ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳ‪‬ﺴﺎﺀ ﺇﻟﻴﻪ ﺇﺫﺍ ﻣﺎ ﻋﺎﺵ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳ‪‬ﻌﻨ‪‬ﻰ ﺑﺘﺮﺑﻴﺘﻪ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺍﳌﺒﺎﺩﺭﺓ ﺇﱃ‬
‫ﺇﺟﻬﺎﺽ ﻫﺎﺗﻪ ﺍﻟﻨﺴﻮﺓ ﺍﳌﻐﺘﺼﺒﺎﺕ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻟﻈﻠﻤﺔ‪.‬‬
‫ﺏ ﻟﻠﻨﺴﺎﺀ ﻭﲪﻠﻬ ‪‬ﻦ ﺑﺎﻟﺰﻧﺎ‪ ،‬ﻧﻘﻮﻝ‪:‬‬
‫ﺍﻹﺟﺎﺑﺔ ﻋﻤ‪‬ﺎ ﻳﻘﻊ ﺍﻵﻥ ﰲ ﺍﳉﺰﺍﺋﺮ ﻣﻊ ﺍﻷﺳﻒ ﺍﻟﺸﺪﻳﺪ ﻣﻦ ﺍﻏﺘﺼﺎ ٍ‬
‫ﺇﻧ‪‬ﻪ ﻻ ﳚﻮﺯ ﻗﺘﻞ ﻫﺆﻻﺀ ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﺃﺟﻨ‪‬ﺔ ﰲ ﺑﻄﻮﻥ ﺃﻣ‪‬ﻬﺎ‪‬ﻢ ﺃﻭ ﺑﻌﺪ ﻭﻻﺩ‪‬ﻢ؛ ﻷﻧ‪‬ﻪ ﳚﺐ ﻋﻠﻴﻬﻢ ﺇﻛﺮﺍﻣ‪‬ﻬﻢ‬
‫ﻭﺗﺄﺩﻳﺒ‪‬ﻬﻢ ﻭﺗﺮﺑﻴﺘ‪‬ﻬﻢ ﺗﺮﺑﻴ ﹰﺔ ﺇﺳﻼﻣﻴﺔ‪.‬‬
‫ﻫﺬﺍ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳ‪‬ﺆﺩ‪‬ﺏ‪.‬‬
‫ﺏ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﻔﻘﻪ ﺍﲰﻪ ﺑﺎﺏ‪ :‬ﺍﻟﺘﻌﺰﻳﺮ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻳﻌﻮﺩ ﺭﺃﻳ‪‬ﻪ ﺇﱃ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺸﺮﻋﻲ‪،‬‬
‫ﻫﻨﺎﻙ ﺑﺎ ‪‬‬
‫ﺍﻟﻌﻤﻞ ﰲ ﻣﺜﻞ ﻫﺆﻻﺀ ﻣﻦ ﺍﻟﺘﻌﺰﻳﺮ ﻣﺎ ﻳ‪‬ﺤﻘﱢﻖ ﺍﳌﺼﻠﺤﺔ‪ ،‬ﻭﺍﳌﺼﻠﺤﺔ ﻫﻨﺎ ﺗﺄﺩﻳﺒﻪ‪.‬‬
‫ﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳ‪‬ﺼﺪﺭﻭﻥ ﻫﺬﻩ ﺍﻟﻔﺘﺎﻭﻯ ﻭﻳ‪‬ﺴﺘﺤﻠﱡﻮﻥ ﺩﻣﺎ َﺀ ﺍﳌﺴﻠﻤﲔ ﺑﺪﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ﻛﻤﺎ ﺫﻛﺮﺕ‪،‬‬
‫ﻫﺬﺍ ﺍﳊﻜﻢ ﻳ‪‬ﺤﻴﻞ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻟﻘﻀﺎﺀ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻭﺍﻟﻘﻀﺎ ُﺀ ﺍﻟﺸﺮﻋﻲ ﻫﻮ ﺍﻟﺬﻱ ﳛﻜﻢ ﻭﻟﻴﺲ ﻓﺮﺩﹰﺍ ﻣﻦ‬
‫ﻼ ﻋﻦ‬
‫ﺃﻓﺮﺍﺩ‪ ،‬ﻭﻣﻦ ﻋﺎﻣﺔ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺑﻼﺩ ﺍﻹﺳﻼﻡ‪ .‬ﻧﺼﻴﺤﺘﻨﺎ ﳓﻦ ﺩﺍﺋﻤﹰﺎ ﺗﺘﻮﺟ‪‬ﻪ ﺇﱃ ﻋﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ ﻓﻀ ﹰ‬
‫ﻫﺆﻻﺀ‪.‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺃﻥ ﻳﺮﺗﺪﻋﻮﺍ ﻋﻦ ﺳﻔﻚ ﺩﻣﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻭﺗﻜﻔﲑ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺃﻥ ﻳﻠﺰﻣﻮﺍ ﺍﻟﺘﻔﻘ ‪‬ﻪ ﰲ ﺍﻟﺪ‪‬ﻳﻦ‪،‬‬
‫)‪ (1‬ﻳﺮﻳﺪ ﺍﳉﻮﺍﺏ ﻋﻠﻰ ﺳﺆﺍﻝ ﺣﻮﻝ ﺍﻟﻨﺴﺎﺀ ﺍﳌﺴﻠﻤﺎﺕ ﺍﻟﻼﰐ ﺗﻐﺘﺼﺒ‪‬ﻬ ‪‬ﻦ ﺍﳉﻤﺎﻋ ﹸﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﺴﻠﺤﺔ ﺑﺎﳉﺰﺍﺋﺮ‪ ،‬ﻭﻳﻨﺘﻬﻜﻮﻥ‬
‫ﺃﻋﺮﺍﺿﻬﻦ‪‬؛ ﻋﻠﻰ ﺃﻧ‪‬ﻬ ‪‬ﻦ ﺇﻣﺎﺀ!!!‬

‫–‪124@åß@54@òzÐ‬‬

‫ﻭﺍﻟﻌﻤﻞ ﲟﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻘﺮﺁ ﹸﻥ ﺍﻟﻜﺮﱘ ﻭﺳﻨ ﹸﺔ ﺍﻟﻨﱯ ‪ ،‬ﻓﻬﺆﻻﺀ ﻧﺄﻣﺮﻫﻢ ﺃﻥ ﻳﺘﻔﻘﱠﻬﻮﺍ ﰲ ﺍﻟﺪ‪‬ﻳﻦ‪ ،‬ﻓﺬﻟﻚ ﺃﻓﻀﻞ‬
‫ﻉ ﻓﻜﺮﻱ ﻭﻋﻠﻤﻲ ﻋﻤ‪‬ﺎ ﻫﻢ ﺿﺎﻟﻌﻮﻥ ﻓﻴﻪ ﻣﻦ‬
‫ﳍﻢ ﻣﻦ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﺻﻴﺎﻡ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﰲ ﺫﻟﻚ ﻫﺪﻯ ﳍﻢ ﻭ ‪‬ﺭ ‪‬ﺩ ‪‬‬
‫ﺍﻟﺘﻜﻔﲑ ﻭﺳﻔﻚ ﺍﻟﺪ‪‬ﻣﺎﺀ‪.‬‬
‫ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻬﺪﻳﻬﻢ ﲨﻴﻌﹰﺎ ﺳﻮﺍﺀ ﺍﻟﺼﺮﺍﻁ ((‬

‫)‪(1‬‬

‫‪.‬‬

‫‪@ @pbÄyýß@ÉiŠc‬‬
‫ﺍﳌﻼﺣﻈﺔ ﺍﻷﻭﱃ‪:‬‬
‫ﱐ ـ ﺭﲪﻪ ﺍﷲ ـ ﻗﺎﻝ ﳍﻢ‪ )) :‬ﻋﺠ‪‬ﻠﻮﺍ ﻋﺠ‪‬ﻠﻮﺍ! ((‪،‬‬
‫ﺾ ﺍﻟﺜﻮﺍﺭ ﻣﻦ ﺃ ﱠﻥ ﺍﻟﺸﻴ ‪‬ﺦ ﺍﻷﻟﺒﺎ ﱠ‬
‫ﻣﺎ ﻳﺘﻨﺎﻗﻠﻪ ﺑﻌ ‪‬‬
‫ﺱ ﻋﻦ ﻣﺜﻞ ﻫﺬﺍ‪ ،‬ﺑﻞ‬
‫ﺃﻱ‪ :‬ﻋﺠ‪‬ﻠﻮﺍ ﺑﺎﳋﺮﻭﺝ ـ ﺣﺴﺐ ﺯﻋﻤﻬﻢ! ـ ﻻ ﻳﺼﺢ‪‬؛ ﻓﺈ ﱠﻥ ﺍﻟﺸﻴ ‪‬ﺦ ﻣﻦ ﺃﺑﻌ ِﺪ ﺍﻟﻨﺎ ِ‬
‫)‪(2‬‬
‫ﻫﻮ ﻣﻦ ﺃﻭﺿﺤﻬﻢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ‪.‬‬
‫ﻓﻔﻲ ﻓﺘﻨﺔ ﲪﺎﺓ ﺑﺴﻮﺭﻳﺔ ﻛﺎﻥ )ﺍﻹﺧﻮﺍﻥ ﺍﳌﺴﻠﻤﻮﻥ( ﻳﻀﺤﻜﻮﻥ ﻋﻠﻴﻪ؛ ﻷﻧ‪‬ﻪ ﻛﺎﻥ ﻳﻨﻬﺎﻫﻢ ﻋﻦ‬
‫ﺍﳋﺮﻭﺝ‪ ،‬ﺑﻞ ﻛﺎﺩ ـ ﺭﲪﻪ ﺍﷲ ـ ﻳﺘﻔﺮ‪‬ﺩ ﻳﻮﻣﺬﺍﻙ ‪‬ﺬﺍ ﺍﻟﺮﺃﻱ‪ ،‬ﻻ ﻳ‪‬ﺰﺣﺰﺣﻪ ﻋﻨﻪ ‪‬ﺮﺝ ﺍﳌﻔﺎﺭﻕ‪ ،‬ﻭﻻ ﻗﻠﱠﺔ‬
‫ﺍﳌﹸﺮﺍﻓﻖ‪.‬‬
‫ﻭﻋﻨﺪ ﻓﺘﻨﺔ ﺟ‪‬ﻬﻴﻤﺎﻥ ﺑﺎﳊﺮﻡ ﺍﳌﻜﻲ ﺳﻨﺔ )‪1400‬ﻫـ( ﻛﺎﻥ ﺍﻟﺸﻴ ‪‬ﺦ ﻳ‪‬ﻌﺎﺭﺽ ﺍﳋﺎﺭﺟﲔ ﺑﺸﺪ‪‬ﺓ‪ ،‬ﺣﱴ‬
‫ﺖ ﺫﻟﻚ ﰲ ﻛﺘﺎﰊ ﻣﺪﺍﺭﻙ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﺴﻴﺎﺳﺔ )ﺹ‪ 404:‬ـ ﺣﺎﺷﻴﺔ(‪.‬‬
‫ﲰ‪‬ﺎﻫﻢ )ﺧﻮﺭﺍﺝ(‪ ،‬ﻛﻤﺎ ﺑﻴ‪‬ﻨ ‪‬‬
‫ﻭﻋﻨﺪ ﻓﺘﻨﺔ ﻣﺼﺮ ﺳﻨﺔ )‪1402‬ﻫـ( ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﻻ ﻳ‪‬ﻌﺮﻑ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣ‪‬ﻦ ﻛﺴﺮ ﺷﻮﻛﺔ‬
‫ﲨﺎﻋﺔ ﺍﳍﺠﺮﺓ ﻭﺍﻟﺘﻜﻔﲑ ﻭﻣ‪‬ﻦ ﺍﻧﺸ ‪‬ﻖ ﻋﻨﻬﺎ ﻣﺜ ﹸﻞ ﺍﻟﺸﻴﺦ‪ ،‬ﻗﺎﻝ ﺍﻟﺪﻛﺘﻮﺭ ﻋﺎﺻﻢ ﺍﻟﻘﺮﻳﻮﰐ ﺣﻔﻈﻪ ﺍﷲ‪)) :‬‬
‫ﺖ‪ :‬ﺇ ﱠﻥ ﺃﻋﻈ ‪‬ﻢ ﻣﺎ ﻗﺎﻡ ﺑﻪ ﺍﻟﺸﻴ ‪‬ﺦ ﻣـﻦ ﺟﻬﻮﺩ ـ ﺑﻌﺪ ﻧﺸﺮﻩ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺇﺣﻴﺎﺀ ﺍﻟﺴﻨﺔ‬
‫ﺖ ﻣﺒﺎﻟﻐﹰﺎ ﺇﻥ ﻗﻠ ‪‬‬
‫ﻭﻟﺴ ‪‬‬
‫)‪(3‬‬
‫ﺍﻟﻨﺒﻮﻳﺔ ـ ﻫﻮ ﺍﻟﻮﻗﻮﻑ ﺃﻣﺎﻡ ﻓﻜﺮ ﺍﻟﺘﻜﻔﲑ ﺍﻟﻌﺼﺮﻱ‪ ،‬ﺍﻟﺬﻱ ﻓﺎﻕ ﻓﻜ ‪‬ﺮ ﺍﳋﻮﺍﺭﺝ ﰲ ﻫﺬﻩ ﺍﻟﺒﻠﻴ‪‬ﺔ (( ‪.‬‬
‫ﺠﺘ‪‬ﻪ‪ ،‬ﱠﰒ ﻧ‪‬ﺸﺮﺕ ﺍﻷﺷﺮﻃ ﹸﺔ ﺍﳌﺴﻤﻮﻋﺔ‬
‫ﻭﺃﻧﺎ ﺃﻗﻮﻝ‪ :‬ﻟﻘﺪ ﻧﺎﻗﺶ ﻳﻮﻣﻬﺎ ﺍﻟﺸﻴ ‪‬ﺦ ﺯﻋﻴ ‪‬ﻢ ﺍﻟﺘﻜﻔﲑ ﻭﺃﺩﺣﺾ ‪‬ﺣ ‪‬‬
‫ﻱ ﺑﺄﻥ ﻻ ﻳﻘﻮﻝ ﺇ ﱠﻻ ﺍﳊﻖ‪‬؛‬
‫)‪ (1‬ﻟﻘﺪ ﻗﺎﻝ ﺍﻟﺸﻴ ‪‬ﺦ ﻫﺬﺍ ﺍﻟﺬﻱ ﻗﺮﺃﺗ‪‬ﻪ ﺁﻧﻔﹰﺎ ﻗﺒﻞ ﺃﺷﻬﺮ ﻣﻦ ﻭﻓﺎﺗﻪ‪ ،‬ﺑﻞ ﻗﺎﻟﻪ ﰲ ﻣﺮﺽ ﻣﻮﺗﻪ‪ ،‬ﻓﻬﻮ ﺣﺮ ‪‬‬
‫ﳊﻜﱠﺎﻡ ﺃﻭ ‪‬ﻳ ‪‬ﻮﺟ‪‬ﻞ‪ ،‬ﻭﻫﻮ ﻋﻠﻰ ‪‬ﺩ‪‬ﻧ ‪‬ﻮ ﻣﻦ‬
‫ﻷﻧ‪‬ﻬﺎ ﻭﺻ‪‬ﻴ ﹸﺔ ﺭﺍﺣ ٍﻞ ﻣﻦ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻣ‪‬ﻘﺒ ٍﻞ ﻋﻠﻰ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﻤﺎﺫﺍ ﻋﺴﺎﻩ ﻛﺎﻥ ﻳﺮﺟﻮ ﻣﻦ ﺍ ﹸ‬
‫ﺍﻷﺟﻞ؟!‬
‫ﺭﲪﻪ ﺍﷲ ﺭﲪﺔ ﻭﺍﺳﻌﺔ ﻭﻧﻮ‪‬ﺭ ﺿﺮﳛﻪ؛ ﻓﻜﻢ ﺑﺎﻟ ﹶﻎ ﰲ ﺍﻟﻨﺼﻴﺤﺔ‪ ،‬ﻭﻟﻜﻦ ﺍﻷﻣﺮ ﻛﻤﺎ ﺃﺧﱪ ﺍﷲ ﻋﻦ ﻧﺒﻴ‪‬ﻪ ﺻﺎﱀ  ﻓﻘﺎﻝ‪ } :‬ﹶﻓ‪‬ﺘ ‪‬ﻮﻟﱠﻰ‬
‫ﲔ{ ]ﺍﻷﻋﺮﺍﻑ ‪.[79‬‬
‫ﺤ‪‬‬
‫ﺻِ‬
‫ﺤﺒ‪‬ﻮ ﹶﻥ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺖ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﻻ ‪‬ﺗ ِ‬
‫ﺤ ‪‬‬
‫ﺼ‪‬‬
‫‪‬ﻋ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﻗﹶﺎﻝﹶ ﻳ‪‬ﺎ ﹶﻗ ‪‬ﻮ ِﻡ ﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﺃ ‪‬ﺑ ﹶﻠ ‪‬ﻐ‪‬ﺘ ﹸﻜ ‪‬ﻢ ِﺭﺳ‪‬ﺎﹶﻟ ﹶﺔ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺠ ‪‬ﺪ ﻫﺬﻩ ﺍﻟﻔﺘﻮﻯ ﻛﻠﱠﻬﺎ ﺑﻌﺪ ﻫﺬﻩ ﺍﳌﻼﺣﻈﺎﺕ‪.‬‬
‫)‪ (2‬ﺳﺘ ِ‬
‫)‪ (3‬ﳎﻠﺔ ﺍﻷﺻﺎﻟﺔ‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ ،‬ﻋﺪﺩ ‪ 15 /23‬ـ ﺷﻌﺒﺎﻥ ـ ‪1420‬ﻫـ )ﺹ‪.(70:‬‬

‫–‪124@åß@55@òzÐ‬‬

‫ﰲ ﺗﻠﻚ ﺍﳌﻨﺎﻗﺸﺔ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻟﹶﻢ ‪‬ﻳ ‪‬ﺮ ﻟﺬﻟﻚ ﺍﻟﺰﻋﻴﻢ ﺃﺛﺮ‪ ،‬ﻭﻟﹶﻢ ﻳ‪‬ﻌﺮﻑ ﻋﻨﻪ ﺧ ‪‬ﱪ!‬
‫ﻭﻋﻨﺪ ﻓﺘﻨﺔ ﺍﳉﺰﺍﺋﺮ ﻫﺬﻩ ﺍﻟﱵ ﹶﺃﻭ‪‬ﻗ ‪‬ﺪ ﻓﺘﻴﻠﹶﻬﺎ ﺟﺒﻬ ﹸﺔ ﺍﻹﻧﻘﺎﺫ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻻ ﺃﻋﻠ ‪‬ﻢ ﻋﺎﻟِﻤﹰﺎ ﺗﺎﺑ ‪‬ﻊ ﺃﺧﺒﺎﺭ‪‬ﻫﺎ‪،‬‬
‫ﱐ ﺭﲪﻪ ﺍﷲ‪.‬‬
‫ﻭﺣﺬﱠﺭ ﺃﺣﺒﺎﺭ‪‬ﻫﺎ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ ﺍﻟﺸﻴ ‪‬ﺦ ﺍﻷﻟﺒﺎ ﱡ‬
‫ﺖ ﺃﺯﻭﺭ‪‬ﻩ ﺁﻧﺬﺍﻙ ﰲ ﻛ ﱢﻞ ﺳﻨﺔ‪ ،‬ﺑﻞ ﺃﻛﺜﺮ‪ ،‬ﻓﻠﹶﻢ ﺃﲰﻌﻪ ﻳﻮﻣﹰﺎ ﻣﻦ ﺩﻫﺮﻩ ﻳ‪‬ﺒﺎﺭِﻙ ﻣﻬﺎﺗﺮﺍ‪‬ﻢ‬
‫ﻭﻟﻘﺪ ﻛﻨ ‪‬‬
‫ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﺃﻭ ﻳ‪‬ﺆﻳ‪‬ﺪ ﺃﻋﻤﺎﻟﹶﻬﻢ ﺍﻟﺪﻣﻮﻳﺔ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻳ‪‬ﻘﺎﺑﻞ ﻫﺆﻻﺀ ﲨﻴﻌﹰﺎ ﺑﺎﻟﺘﻨﺪﻳﺪ ﺍﻟﺸﺪﻳﺪ‪ ،‬ﻛﻤﺎ ﺃﻧﺬ ‪‬ﺭ ﻗﺎﺋﺪ‪‬ﻫﻢ‬
‫ﻉ ﻣﺎ ﻭﻗﻊ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻨﺘﺎﺋﺞ ﺑﲔ‬
‫ﺍﻟﺮﻭﺣ ‪‬ﻲ ﺃﻟﻴ ‪‬ﻢ ﺍﻟﻮﻋﻴﺪ‪ ،‬ﻭﺫﻛﱠﺮﻩ ﺑﺎﷲ ﺫِﻛﺮﻯ ﺑﻠﻴﻐﺔ ﻋﻈﻴﻤﺔ‪ ،‬ﻭﺻﻮ‪‬ﺭ ﻟﻪ ﻭﻗﻮ ‪‬‬
‫ﻋﻴﻨﻴﻚ ﻭﺧﻴﻤﺔ‪.‬‬
‫ﺲ ﻭ‪‬ﺑﺴ‪‬ﺮ ﹸﺛ ‪‬ﻢ ﹶﺃﺩ‪‬ﺑ ‪‬ﺮ ﻭ‪‬ﺍﺳﺘ‪‬ﻜﱪ!‬
‫ﻭﻗﺪ ‪‬ﺟ ‪‬ﺮ ﺇﱃ ﺍﻟﺸﻴﺦ ﻋﻠﻰ ﻛﹸﺮ ٍﻩ ﻭﺿ‪‬ﺠ ٍﺮ ﳜِﺘﻠﹸﻪ ﺣﺬﺭ! ﹸﺛ ‪‬ﻢ ﻧ‪‬ﻈ ‪‬ﺮ ﹸﺛ ‪‬ﻢ ‪‬ﻋ‪‬ﺒ ‪‬‬
‫ﻓﻘﺎﻝ‪ :‬ﺇ ﹾﻥ ﻫﺬﺍ ﺇ ﱠﻻ ﺷﻴﺦ ﺟﺎﻣﺪ‪ ،‬ﻭﺳﻠﻔ ‪‬ﻲ ﺑﺎﺭﺩ!!‬
‫ﺼﻤ‪‬ﻢ‪ ،‬ﻭﺗﻨﻜﱠﺐ ﻧﺼﻴﺤﺔ ﺍﻟﺸﻴﺦ‪ ،‬ﺑﻞ ﺣﺮ‪‬ﻑ ﺍﻟ ﹶﻜﻠِﻢ‪ ،‬ﻭﺍ ُﻷﻣ‪‬ﺔ ﻛﻠﱡﻬﺎ ﹸﺃﺫﹸﻥ!‬
‫ﻭﻋﺎﺩ ﺇﱃ ﺍﳉﺰﺍﺋﺮ ﻭﻛﺄ ﱠﻥ ﺑﻪ ﺍﻟ ‪‬‬
‫ﻒ ﺍﻟﻮﻋﺪ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ } :‬ﻭﹶﺃ ‪‬ﻭﻓﹸﻮﺍ ﺑِﺎﻟ ‪‬ﻌ ‪‬ﻬ ِﺪ ِﺇﻥﱠ‬
‫ﻭﻗﺪ ﻛﺎﻥ ﻋﺎﻫﺪ ﺍﻟﺸﻴﺦ‪ ‬ﺑﺎﻟ ‪‬ﻌﻮ‪‬ﺩ‪ ،‬ﻓﻨﻘﺾ ﺍﻟﻌﻬﺪ‪ ،‬ﻭﺃﺧﹶﻠ ‪‬‬
‫ﺴﺌﹸﻮ ﹰﻻ{! ]ﺍﻹﺳﺮﺍﺀ ‪.[34‬‬
‫ﺍﻟ ‪‬ﻌ ‪‬ﻬ ‪‬ﺪ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬‬
‫ﻭﻫﻜﺬﺍ )ﻓﻘﻪ ﺍﳊﺮﻛﺔ ﺍﻟﻴﻮﻡ!(‪:‬‬
‫ﺏ ﳌﺼﻠﺤﺔ ﺍﻟﺪﻋﻮﺓ!‬
‫ﻛﺬ ‪‬‬
‫ﺧﻴﺎﻧ ﹲﺔ ﳌﺼﻠﺤﺔ ﺍﻟﺪﻋﻮﺓ!‬
‫ﺾ ﻟﻠﻌﻬﺪ ﳌﺼﻠﺤﺔ ﺍﻟﺪﻋﻮﺓ!‬
‫ﻧﻘ ‪‬‬
‫ﻒ ﻟﻠﻮﻋﺪ ﳌﺼﻠﺤﺔ ﺍﻟﺪﻋﻮﺓ!‬
‫‪‬ﺧ ﹾﻠ ‪‬‬
‫ﻭﲟﺜﻠﻪ ﻗﺎﻝ ﻣﺎ ﻗﺎﻝ ﺣﱴ ﻗﺎﻡ ﺳﻮﻕ ﺍﻟﺘﻔﺠﲑ ﻋﻠﻰ ﺑﻮﻕ ﺍﻟﺘﻜﻔﲑ‪ ،‬ﻭﺗﺸﻨ‪‬ﺠﺖ ﺃﻓﻜﺎ ‪‬ﺭ ﺍﻟﻘﻮﻡ ﻭﺗﻼﻗﺤﺖ‪،‬‬
‫ﻭﻫﺎﺟﺖ ﺟﺤﺎﻓﻞ ﺍﻟﺜﻮﺍﺭ ﻭﺗﻼﺣﻘﺖ؛ ﻟﻘﺘﺎﻝ ﺍﳌﺴﻠﻤﲔ ﻻ ﺍﻟﻜﻔﺎﺭ!!‬
‫ﱯ  ﰲ ﺍﳋﻮﺍﺭﺝ‪ )) :‬ﻳﻘﺘﻠﻮﻥ ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﻭﻳ‪‬ﺪﻋﻮﻥ ﺃﻫﻞ ﺍﻷﻭﺛﺎﻥ ((‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨ ‪‬‬

‫)‪(1‬‬

‫‪ ،‬ﻭﻗﺪ‬

‫ﻛﺎﻥ ﹶﺃﺭ‪‬ﺍﻩ ﺍﻟﺸﻴ ‪‬ﺦ ﻣﺎ ﻳﺮﻯ ﺍﻟﻴﻮﻡ‪ ،‬ﻓﺘﻤﺎﺭﻯ ﺑﺎﻟﻨﺬﺭ!‬
‫ﻭﻳﺎ ﻟﻴﺘ‪‬ﻪ ﺣﺎﻭ‪‬ﻝ ﺍﻻﻧﻔﺘﺎﺡ ﻭﺍﻟﻨ‪‬ﻘﺎﺵ ﻣﻊ ﺍﻟﺸﻴﺦ‪ ،‬ﻭﻟﻜﻨ‪‬ﻪ ﱂ ﻳﻔﻌﻞ؛ ﻷﻧ‪‬ﻪ ﻋﻠِﻢ ﺃﻧ‪‬ﻪ ﻛﻤﺎ ﻗﻴﻞ‪ :‬ﻳﺴﺎﺟﻞ ﲝﺮﹰﺍ‬
‫ﺠﺘ‪‬ﻪ‪.‬‬
‫ﺽ ﳉﱠﺘﻪ‪ ،‬ﻭﺣ‪‬ﱪﹰﺍ ﻻ ﺗﻨﻘﺾ ﺣ ‪‬‬
‫ﻻ ﲣﺎ ‪‬‬
‫)‪ (1‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(3344‬ﻭﻣﺴﻠﻢ )‪.(1064‬‬

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‫ﲔ ‪‬ﻭﺑِﺎﻟﱠ ‪‬ﻴ ِﻞ{‬
‫ﺤ ‪‬‬
‫ﺼِﺒ ِ‬
‫ﻭﺃﺣﻴﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﺣﱴ ﺭﺃﻯ ﺍﻷﺷﻼﺀ ﻭﺍﻟﺪ‪‬ﻣﺎﺀ‪ } ،‬ﻭِﺇﻧ‪ ‬ﹸﻜ ‪‬ﻢ ﹶﻟ‪‬ﺘ ‪‬ﻤﺮ‪‬ﻭ ﹶﻥ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻣ ‪‬‬
‫]ﺍﻟﺼﺎﻓﺎﺕ ‪ 137‬ـ ‪ ،[138‬ﻭﺍﻟ ‪‬ﺮ ‪‬ﺟ ﹸﻞ ﻫﻮ ﺍﻟﺮ‪‬ﺟﻞ؛ ﻳ‪‬ﺤﺮ‪‬ﺽ ﻭﻣﺎ ﻳ‪‬ﻌﺮ‪‬ﺽ‪ ،‬ﻳﺘﻜﻠﻢ ﺑﻮﺣﺸ ‪‬ﻲ ﺍﻟﻘﻮﻝ ﻭﻣﺎ‬
‫ﻳﺘﻠﻌﺜﻢ! ﻭﻗﺪ ﻇ ‪‬ﻦ ﺍﻟﻌ‪‬ﻘﻼﺀ ﺃ ﱠﻥ ﻋِﻈ ﹶﺔ ﺍﻟﺪﻫﺮ ﺑﺎﻟﻐﺔﹲ‪ ،‬ﻭﻟﻜﻦ ﻫﻴﻬﺎﺕ ﻫﻴﻬﺎﺕ ﺃﻥ ﻳﺴﺘﻐﻔﺮ ﺃﻭ ﻳﺴﺘﻌﺘﺐ؛ ﻗﺎﻝ ﺍﷲ‬
‫ﷲ ﺃﹶﻥ ‪‬ﻳ ﹶﻄﻬ‪ ‬ﺮ ﹸﻗﻠﹸﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ{!‬
‫ﷲ ‪‬ﺷ ‪‬ﻴﺌﹰﺎ ﺃﹸﻭﹶﻟِﺌﻚ‪ ‬ﺍﻟﱠﺬِﻳ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ِﺮ ِﺩ ﺍ ُ‬
‫ﻚ ﹶﻟ ‪‬ﻪ ِﻣ ‪‬ﻦ ﺍ ِ‬
‫ﷲ ِﻓ ‪‬ﺘﻨ‪‬ﺘ ‪‬ﻪ ﹶﻓﻠﹶﻦ ‪‬ﺗ ‪‬ﻤ ِﻠ ‪‬‬
‫ﺗﻌﺎﱃ‪ } :‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ِﺮ ِﺩ ﺍ ُ‬
‫]ﺍﳌﺎﺋﺪﺓ ‪.[41‬‬
‫***‬

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‫ﺍﳌﻼﺣﻈﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﺏ ‪‬ﻧﺴﺐ ﺇﱃ ﺍﻟﺸﻴﺦ؛ ﻷ ﱠﻥ ﻣ‪‬ﻦ ‪‬ﺭﺧ‪‬ﺼﺖ ﻋﻠﻴﻪ ﻧﻔﺴ‪‬ﻪ ﻟﻴﺒﺬﻟﹶﻬﺎ ﰲ‬
‫ﻟﻴﺲ ﻟﻸﺗﺒﺎﻉ ﻋﺬ ‪‬ﺭ ﰲ ﺍﳔﺪﺍﻋﻬﻢ ﺑﻜ ِﺬ ٍ‬
‫ﻚ ﻋﻦ ﻧﻔﺴﻪ؟! ﻭﻻ ﺳﻴﻤﺎ ﰲ‬
‫)ﺳﺒﻴﻞ ﺍﷲ!( ﺯﻋﻢ‪ ،‬ﻛﻴﻒ ‪‬ﻳﺴ‪‬ﺘ‪‬ﻐﻠﻲ ﻣﻜﺎﳌ ﹰﺔ ﻣﺒﺎﺷﺮ ﹰﺓ ﻣﻊ ﺍﻟﺸﻴﺦ ﻟﻴﺰﻳ ﹶﻞ ﺍﻟﺸ ‪‬‬
‫ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺘﻠﻘﱠﻰ ﻓﻴﻪ ﺍﳌﻜﺎﳌﺎﺕ ﻣﻦ ﺍﳉﺰﺍﺋﺮ ﺃﻛﺜﺮ ِﻣﻤ‪‬ﺎ ﻳﺘﻠﻘﱠﻰ ﻣﻦ ﺫﹶﻭﻳﻪ ﺍﻷﻗﺮﺑﲔ ﺭﲪﻪ ﺍﷲ‪.‬‬
‫ﻭﻛ ﱡﻞ ‪‬ﻣﻦ ﻃﻠﺐ ﺍﳊ ‪‬ﻖ ﻃﺮ‪‬ﻕ ﺑﺎﺑ‪‬ﻪ‪ ،‬ﻭﻟﻜﻨ‪‬ﻪ ﺍﳍﻮﻯ ﺍﻟﺬﻱ ﺇﺫﺍ ﺍﺳﺘﺤﻮﺫ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﺗﻌﺎﻇﻢ ﰲ ﻧﻔﺴﻪ‪،‬‬
‫ﻭﺻﻐ‪‬ﺮ ﰲ ﻋﻴﻨﻪ ﻗﺪ ‪‬ﺭ ﺍﻟﻌﻠﻤﺎﺀِ‪ ،‬ﻭﺍﺳﺘﻮﱃ ﻋﻠﻰ ﻗﻠﺒﻪ ﻏﺮﻭ ‪‬ﺭ ﻛﺒﲑ‪ ،‬ﲢﺪ‪‬ﻭ ‪‬ﻩ ﻧﺰﻋﺔ ﺇﱃ ﺍﻻﺳﺘﻘﻼﻟﻴﺔ! }ﻳ‪‬ﺎ ﹶﺃﻳ‪‬ﻬ‪‬ﺎ‬
‫ﲔ{ ]ﺍﻟﺘﻮﺑﺔ ‪.[119‬‬
‫ﷲ ‪‬ﻭﻛﹸﻮﻧ‪‬ﻮﺍ ‪‬ﻣ ‪‬ﻊ ﺍﻟﺼ‪‬ﺎ ِﺩ ِﻗ ‪‬‬
‫ﺍﻟﱠﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﺍﺗ‪‬ﻘﹸﻮﺍ ﺍ َ‬
‫ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﺻﺎﺩﻗﲔ ﰲ ﻧ‪‬ﺼﺮﺓ ﺍﳊ ‪‬ﻖ ﻟﺘﺤﺮ‪‬ﻭﺍ ﺍﳊ ‪‬ﻖ ﻭﱂ ﻳﻜﺘﻔﻮﺍ ﺑﻨﻘﻞ ﺃﺧﺒﺎ ٍﺭ ﻻ ﺯﻣﺎ ‪‬ﻡ ﳍﺎ ﻭﻻ ﺧِﻄﺎﻡ‪،‬‬
‫ﻓﻌﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﺃ ﱠﻥ ﺭﺳﻮﻝ ﺍﷲ  ﻗﺎﻝ‪ )) :‬ﺇﻧ‪‬ﻤﺎ ﺍﻟﻌﻠ ‪‬ﻢ ﺑﺎﻟﺘﻌﻠﱡﻢ‪ ،‬ﻭﺍﳊِﻠ ‪‬ﻢ ﺑﺎﻟﺘﺤﻠﱡﻢ‪ ،‬ﻭﻣ‪‬ﻦ‬
‫)‪(1‬‬
‫ﲑ ﻳ‪‬ﻌﻄﻪ‪ ،‬ﻭﻣﻦ ﻳ‪‬ﺘ ‪‬ﻮﻕ‪ ‬ﺍﻟﺸﺮ‪ ‬ﻳ ‪‬ﻮﻗﱠﻪ (( ‪.‬‬
‫ﻳﺘﺤﺮ‪ ‬ﺍﳋ ‪‬‬
‫***‬
‫ﺍﳌﻼﺣﻈﺔ ﺍﻟﺜﺎﻟﺜﺔ‬
‫ﱐ ﻫﻮ ﺍﻟﺬﻱ ﺃﻓﺘﺎﻫﻢ ﺑﺎﻟﺜﻮﺭﺓ ﻫﻮ ﺍﻟﺬﻱ ﻣﻜﱠﻦ ﻟﻠﻔﺘﻨﺔ‪،‬‬
‫ﺇ ﱠﻥ ﺍﺩ‪‬ﻋﺎ َﺀ ﺑﻌﺾ ﺍﻟﺜﹸﻮﺍﺭ ﰲ ﺍﳉﺰﺍﺋﺮ ﺃ ﱠﻥ ﺍﻟﺸﻴ ‪‬ﺦ ﺍﻷﻟﺒﺎ ﱠ‬
‫ﻭﺃﻃﺎﻝ ﻋ‪‬ﻤﺮ‪‬ﻫﺎ ﺇﱃ ﲦﺎﻥ ﺳﻨﻮﺍﺕ‪ ،‬ﺑﻞ ﺃﻛﺜﺮ؛ ﻭﺫﻟﻚ ﻟﺴﺒﺒﲔ ﳘﺎ‪:‬‬
‫ﺏ ﻳﺘﺮﺍ ‪‬ﻣﻮ‪‬ﻥ‬
‫‪ 1‬ـ ﺃ ﱠﻥ ﻟﻠﺸﻴﺦ ـ ﺭﲪﻪ ﺍﷲ ـ ﺗﺄﺛﲑﹰﺍ ﺗﺮﺑﻮﻳ‪‬ﺎ ﰲ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻭﻣﻬﺎﺑ ﹰﺔ ﻭﺗﻮﻗﲑﺍﹰ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﺸﺒﺎ ‪‬‬
‫ﺑﲔ ﺃﺣﻀﺎﻥ ﺍﻟﻔﺘﻨﺔ ﻭﺍﺣﺪﹰﺍ ﺑﻌﺪ ﺁﺧﺮ‪ ،‬ﻭﲨﺎﻋ ﹰﺔ ﺗِﻠ ‪‬ﻮ ﺃﺧﺮﻯ‪ ،‬ﺩﻭﳕﺎ ﲢﻘﱡﻖ ﺃﻭ ﺗﺮﻳ‪‬ﺚ‪ ،‬ﻭﺍﻟﺸﺒﺎﺏ ﺟ‪‬ﻨﻮﻥ ﻛﻤﺎ‬
‫ﻗﻴﻞ!‬
‫ﺐ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺤﻂﱡ ﻣﻦ ﻗﺪﺭ ﺍﻟﺸﻴﺦ؛ ﹶﻇﻨ‪‬ﺎ ﻣﻨﻪ ﺻِﺪﻕ ﻣﺎ ﻧ‪‬ﺴ ‪‬‬
‫‪ 2‬ـ ﺃ ﱠﻥ ﺫﻟﻚ ﺟﻌﻞ ﺑﻌﺾ ﺍﳌﺴﺆﻭﻟﲔ ‪‬ﻳ ‪‬‬
‫ﺣﺮ‪‬ﻡ ﺍﻷ ‪‬ﻣ ﹶﺔ ﺍﳉﺰﺍﺋﺮﻳﺔ ﻣﻦ ﺧﲑ ﻋﻈﻴﻢ‪.‬‬
‫ﻭﻟﻮ ﺃﻧ‪‬ﻬﻢ ﺍﺳﺘﻌﺎﻧﻮﺍ ﺑﺎﻟﺸﻴﺦ ﻣِﻦ ﺃﻭﻝ ﻳﻮ ٍﻡ ـ ﻛﻤﺎ ﻓﻌﻠﻮﺍ ﺍﻵﻥ ـ ﳋﺮﺟﻨﺎ ﻣﻦ ﻓﺘﻨﺔ ﺍﳋﻮﺍﺭﺝ ﰲ‬
‫ﷲ ﹶﻗ ‪‬ﺪﺭ‪‬ﺍ ‪‬ﻣ ﹾﻘﺪ‪‬ﻭﺭ‪‬ﺍ{ ]ﺍﻷﺣﺰﺍﺏ ‪.[38‬‬
‫ﺍﳉﺰﺍﺋﺮ ﻣﻨﺬ ﺃﻣ ٍﺪ ﺑﺈﺫﻥ ﺍﷲ‪ } ،‬ﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺍ ِ‬
‫ﻭﻫﺬﺍ ﻳ‪‬ﺬ ﱢﻛ ‪‬ﺮ ﺍﻟﻘﺮﺍ َﺀ ﲟﻨﻊ ﺑﻌﺾ ﺍﻟﺒﻼﺩ ﺩﺧﻮﻝ ﻛﺘﺐ ﺍﺑﻦ ﺗﻴﻤﻴﺔ؛ ﻷ ﱠﻥ ﲨﺎﻋﺎﺕ ﺍﻟﺘﻜﻔﲑ ﻛﺎﻧﺖ ﺗﻌﺰﻭ‬
‫ﻛﻼﻣ‪‬ﻬﺎ ﺇﻟﻴﻪ ﺯﻭﺭﹰﺍ ﺗﺎﺭﺓ‪ ،‬ﻭﲢﺮﻳﻔﹰﺎ ﺗﺎﺭﺓ ﺃﺧﺮﻯ‪ ،‬ﻭﺍﻷﻣﺮ ﷲ‪.‬‬
‫***‬
‫ﱐ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ )‪.(342‬‬
‫)‪ (1‬ﺭﻭﺍﻩ ﺍﳋﻄﻴﺐ ﰲ ﺗﺎﺭﳜﻪ )‪ ،(127/9‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎ ﱡ‬

‫ﺍﳌﻼﺣﻈﺔ ﺍﻟﺮﺍﺑﻌﺔ‬
‫ﺏ ﺑﺎﺳﻢ )) ﻓﺘﺎﻭﻯ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﻭﻣﻘﺎﺭﻧﺘ‪‬ﻬﺎ ﺑﻔﺘﺎﻭﻯ ﺍﻟﻌﻠﻤﺎﺀ (( ﻣﻦ ﺗﺄﻟﻴﻒ ﺍ‪‬ﻬﻮﻝ‪:‬‬
‫ﻇﻬﺮ ﻛﺘﺎ ‪‬‬
‫)‪(1‬‬
‫ﻋﻜﺎﺷﺔ ﻋﺒﺪ ﺍﳌﻨﺎﻥ ﺍﻟﻄﻴﺒِﻲ! ﻧﺸﺮ ﻣﻜﺘﺒﺔ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ ﲟﺼﺮ ‪.‬‬
‫ﻱ ـ ﻛﻤﺎ ﻳ‪‬ﻼﺣﻆ ـ ﻏﲑ ﻣﻌﻬﻮﺩ ﻟﺪﻯ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﻭﻫﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﺍﻻﺳﺘﻔﺰﺍﺯ ‪‬‬
‫ﻳ‪‬ﺆﺩ‪‬ﻱ ﺫﻟﻚ ﺇﱃ ﺇﺛﺎﺭﺓ ﺍﻷﻗﺮﺍﻥ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ!!‬
‫ﺖ ﲨﻌﹰﺎ ﻣﻦ ﺍﻷﻓﺎﺿﻞ ﻳﻨﻘﻠﻮﻥ ﻋﻦ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ـ ﺭﲪﻪ ﺍﷲ ـ ﻋﺪ ‪‬ﻡ ﺭﺿﺎﻩ ﺑِﻤﺎ ﻓﻴﻪ‪،‬‬
‫ﻭﻗﺪ ﲰﻌ ‪‬‬
‫ﺐ‬
‫ﻣﻨﻬﻢ‪ :‬ﺍﻟﺸﻴﺦ ﺳﻠﻴﻢ ﺍﳍﻼﱄ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺣﺴﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ‪ ،‬ﻭﻏﲑﳘﺎ‪ ،‬ﻭﳘﺎ ﻣﻦ ﺧﺎﺻ‪‬ﺔ ﻣ‪‬ﻦ ﺻﺤ ‪‬‬
‫)‪(2‬‬
‫ﺍﻟﺸﻴ ‪‬ﺦ ﺇﱃ ﺃﹸﺧﺮﻳﺎﺕ ﺃﻳ‪‬ﺎﻣﻪ ‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﺈﻧ‪‬ﲏ ﻣ‪‬ﺤ ﱢﺬ ‪‬ﺭ ﺍﻟﻘﺮﺍ َﺀ ِﻣﻤ‪‬ﺎ ﻧ‪‬ﺴﺐ ﻓﻴﻪ ﺇﱃ ﺍﻟﺸﻴﺦ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﺍﻟﻔﺘﻮﻯ ﺑﺘﻜﻔﲑ ﺍﻟﺪﻭﻟﺔ‬
‫ﺍﳉﺰﺍﺋﺮﻳﺔ‪ ،‬ﻓﻴﻤﺎ ﺯﻋﻤﻪ ﻫﺬﺍ ﺍﳉﺎﻣﻊ‪ :‬ﻋﻜﺎﺷﺔ!‬
‫ﻭ ِﻣﻤ‪‬ﺎ ﻳ‪‬ﺒﻴ‪‬ﻦ ﺍﻷﻣ ‪‬ﺮ ﺟﻠﻴ‪‬ﺎ ﺇﻧﻜﺎ ‪‬ﺭ ﺍﻟﺸﻴﺦ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳ‪‬ﻜﻔﱢﺮﻭﻥ ﺍﻟﺪﻭﻟ ﹶﺔ ﺍﳉﺰﺍﺋﺮﻳ‪‬ﺔ ﻛﻤﺎ ﻣ ‪‬ﺮ ﺑﻚ ﻫﻨﺎ ﰲ ﻓﺘﻮﺍﻩ‬
‫ﺍﻷﻭﱃ‪ ،‬ﰒ ﺍﻷﺧﲑﺓ ﻫﻨﺎ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻣﺜﻠﻬﺎ ﺃﻳﻀﹰﺎ ﰲ ﻓﺘﻮﺍﻩ ﺍﻵﺗﻴﺔ‪.‬‬
‫*****‬

‫‪@‹öa§a@À@òz܏¾a@pbÇbà§a@KÈi@ïÇŞ‡m@ð‰Ûa@ïãbjÛþa@òß(ýÈÛa@âý×@˜ã‬‬
‫‪@ @éîÜÇ@†bànÇüa‬‬
‫ﺟﺎﺀ ﰲ ﺳﻠﺴﻠﺔ ﺍﳍﺪﻯ ﻭﺍﻟﻨﻮﺭ‪ ،‬ﺷﺮﻳﻂ ﲰﻌﻲ ﺑﺮﻗﻢ‪(1/440) :‬‬

‫)‪(3‬‬

‫‪.‬‬

‫ﻗﺎﻝ ﺍﻟﺴﺎﺋﻞ‪ )) :‬ﻣﺎ ﻣﻮﻗﻔﻨﺎ ﻣﻦ ﺍﳊﺎﻛﻢ ﺍﻟﺬﻱ ﻳ‪‬ﻌﻄﱢﻞ ﺷﺮﻳﻌﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻻ ﳛﻜﻢ ‪‬ﺎ‪ ،‬ﻭﻫﻞ‬
‫ﳚﻮﺯ ﺍﳋﺮﻭﺝ ﻋﻨﻪ؟‬
‫ﺾ ﺑﻠﺪﻳ‪‬ﻴﻪ ﻳ‪‬ﺸﻜﱢﻜﻮﻥ ﰲ ﺗﺪ‪‬ﻳﻨِﻪ‪ ،‬ﺑﻞ‬
‫)‪ (1‬ﻫﻮ ﺃﺧﻮ ﺣﺴ‪‬ﺎﻥ ﻋﺒﺪ ﺍﳌﻨ‪‬ﺎﻥ ﺍﻟﺬﻱ ﺭ ‪‬ﺩ ﻋﻠﻴﻪ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﰲ ﻛﺘﺎﺑﻪ )) ﺍﻟﻨﺼﻴﺤﺔ ((‪ ،‬ﻭﺑﻌ ‪‬‬
‫ﻭﰲ ﺇﻗﺎﻣﺘﻪ ﻟﻠﺼﻼﺓ!‬
‫ﺾ ﺍﻟﺜﻮﺍﺭ ﺍﳋﺎﺭﺟﲔ ﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ ﺍﳉﺰﺍﺋﺮﻳﺔ‪ ،‬ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ )) ﻛﺘﻴﺒﺔ ﺍﻟﻐﺮﺑﺎﺀ ((‪،‬‬
‫)‪ (2‬ﻛﻤﺎ ﲰﻌﺘ‪‬ﻪ ﻣﻦ ﺃﺷﺮﻃﺔ ﲰﻌﻴﺔ‪ ،‬ﺃﺟﺮﺍﻫﺎ ﺑﻌ ‪‬‬
‫ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺃﺳﺌﻠﺔ ﻋﱪ ﺍﳍﺎﺗﻒ‪ ،‬ﻣﻦ ﳏ ﱢﻞ ﺇﻗﺎﻣﺘﻬﻢ )ﺑﺎﳉﺒﺎﻝ!( ﺇﱃ ﺑﻴﻮﺕ ﺍﳌﺸﺎﻳﺦ ﺍﳌﺬﻛﻮﺭﻳﻦ ﺃﻋﻼﻩ‪.‬‬
‫)‪ (3‬ﻣﺎ ﺟﻌﻠﺘﻪ ﺑﲔ ﻣﻌﻘﻮﻓﲔ ] [ ﻓﻬﻮ ﳏﺘﻤﻞ‪ ،‬ﻭﻣﺎ ﺟﻌﻠﺖ ﻣﻜﺎﻧﻪ ﺛﻼﺙ ﻧﻘﺎﻁ ﻣﺘﺘﺎﺑﻌﺔ ‪ ...‬ﻓﻬﻮ ﻏﲑ ﻣﻔﻬﻮﻡ‪ ،‬ﺇﻣ‪‬ﺎ ﻻﻧﻘﻄﺎﻉ‬
‫ﺍﻟﻜﻼﻡ ﻣﻦ ﺍﻟﺸﺮﻳﻂ‪ ،‬ﺃﻭ ﻟﻌﺪﻡ ﻭﺿﻮﺣﻪ‪.‬‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ‪ :‬ﺗﻘﺼﺪ ﺑـ )ﻫﻞ ﳚﻮﺯ ﺍﳋﺮﻭﺝ ﻋﻨﻪ؟(‪ :‬ﻫﻞ ﳚﻮﺯ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻪ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻋﻠﻴﻪ‪ ،‬ﻧﻌﻢ!‬
‫ﺕ ﺣﺎﻛﻤﹰﺎ ﺧﲑﹰﺍ ﻣﻨﻪ‪،‬‬
‫ﺝ ﻋﻨﻪ ﺳﻬﻞﹲ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺍﺟﺐ ﺇﺫﺍ ﻭﺟﺪ ‪‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻟﻴﺲ ﻋﻨﻪ؛ ﻷ ﱠﻥ ﺍﳋﺮﻭ ‪‬‬
‫ﻭﺍﺿﺢ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻧﻌﻢ!‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻫﺬﺍ ﺟﻮﺍﺏ ﻟِﻤﺎ ﱂ ﺗ‪‬ﺴﺄﻝ ﻋﻨﻪ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻭﳏﺎﺭﺑﺘﻪ ـ ﻛﻤﺎ ﻳﻘﻮﻝ ـ ﺍﻟﺒﻌﺾ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺃﻣ‪‬ﺎ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻪ‪ ،‬ﻓﻬﻮ ﺳﺆﺍﻝ ـ ﻛﻤﺎ ﻳ‪‬ﻘﺎﻝ ﺍﻟﻴﻮﻡ ـ )ﻣﻮﺿﺔ( ﺍﻟﺴﺎﻋﺔ‪ ،‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺸﺒﺎﺏ‬
‫ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻣﻨﻬﻢ ﻣﻦ ﻳ‪‬ﺴﺄﻝ ﻭﻳﻘﻒ ﻋﻨﺪ ﺟﻮﺍﺏ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻻ ﻳﺴﺄﻝ ﻭﻳﺘﺤﻤ‪‬ﺲ‬
‫)‪(1‬‬
‫ﻭﻳ‪‬ﺤﺎﻭﻝ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ‪ ،‬ﰒ ﻫﻮ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻔﻌﻞ ﺷﻴﺌﹰﺎ ‪.‬‬
‫ﻓﺎﻟﺬﻱ ﺃﺭﻳﺪ ﺃﻥ ﺃﻗﻮﻟﻪ‪ :‬ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ ﻫﻮ ﺃﻣﺮ ﺟﺎﺋﺰ‪ ،‬ﻭﻗﺪ ﳚﺐ‪،‬‬
‫ﺡ‪.‬‬
‫ﻟﻜﻦ ﺑﺸﺮﻁ ﺃﻥ ﻧﺮﻯ ﺍﻟﻜﻔ ‪‬ﺮ ﺍﻟﺼﺮﻳﺢ ﺍﻟﺒﻮﺍ ‪‬‬
‫ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺑﺈﻣﻜﺎﻥ ﺍﻟﺸﻌﺐ ﺃﻥ ﳜﺮﺝ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺎﻛﻢ ﻭ‪‬ﻳﺴﻴﻄﺮ ﻋﻠﻴﻪ‪ ،‬ﻭﳛﻞﱠ ﳏﻠﱠﻪ‬
‫ﻼ ﻋﻤ‪‬ﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﻌﺐ ـ ﻛﻤﺎ ﻫﻮ ﺍﻟﻮﺍﻗﻊ ﺍﻟﻴﻮﻡ ﰲ ﻛﻞﱢ‬
‫ﺩﻭﻥ ﺇﺭﺍﻗﺔ ﺩﻣﺎﺀ ﻛﺜﲑﺓ ﻭﻛﺜﲑﺓ ﺟﺪ‪‬ﺍ‪ ،‬ﻓﻀ ﹰ‬
‫ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ ـ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﻜﺎﻡ؛ ﺫﻟﻚ ﻷ ﱠﻥ ﺍﳊﻜﺎﻡ ﻗﺪ ﺃﺣﺎﻃﻮﺍ ﺃﻧﻔﺴﻬﻢ ﺑﺄﻧﻮﺍﻉ‬
‫ﻣﻦ ﺍﻟﻘﻮﺓ ﻭﺍﻟﺴﻼﺡ‪ ،‬ﻭﺟﻌﻠﻮﺍ ﺫﻟﻚ ﺣﺎﺋﻄﹰﺎ ﻭﺳﻴﺎﺟﹰﺎ ﻳﺪﻓﻌﻮﻥ ﺑﻪ ﺷ ‪‬ﺮ ﻣﻦ ﻗﺪ ﳜﺮﺝ ﻋﻠﻴﻬﻢ ﻣﻦ ﺷﻌﺒﻬﻢ‬
‫ﻭﹸﺃﻣ‪‬ﺘﻬﻢ‪.‬‬
‫ﻱ‬
‫ﳊﻜﱠﺎﻡ ﻗﻮ ﹰﻻ ﻭﺍﺣﺪﹰﺍ ﻭﺑﺪﻭﻥ ﺃ ‪‬‬
‫ﺏ‪ :‬ﳚﻮﺯ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍ ﹸ‬
‫ﻭﻟﺬﻟﻚ ﻓﺄﻧﺎ ﰲ ﺍﻋﺘﻘﺎﺩﻱ ﻟﻮ ﻛﺎﻥ ﺍﳉﻮﺍ ‪‬‬
‫ﺗﻔﺼﻴﻞ‪ ،‬ﻓﺄﻧﺎ ﺃﻗﻮﻝ‪ :‬ﺍﻟﺴﺆﺍﻝ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻫﻮ ﻏﲑ ﺫﻱ ﻣﻮﺿﻮﻉ؛ ﻷﻧ‪‬ﻪ ﻻ ﻳﻮﺟﺪ ﻣ‪‬ﻦ ﳜﺮﺝ‪ ،‬ﻭﻟﻮ‬
‫)‪(2‬‬
‫ﻭﺟﺪﻧﺎ ﺷﻌﻮﺑﹰﺎ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﳜﺮﺟﻮﺍ ﻋﻠﻰ ‪‬ﺣﻜﱠﺎﻣﻬﻢ ﻟﻘﻠﻨﺎ ﳍﻢ‪ :‬ﺍﺧﺮﺟﻮﺍ ﻋﻠﻰ ﺍﻟ ﹸﻜﻔﱠﺎﺭ ﻗﺒﻠﻬﻢ ‪.‬‬
‫ﻓﺈﺫﹰﺍ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻟﻴﺲ ﻟﻪ ﳏ ﱞﻞ ﻣﻦ ﺍﻹﻋﺮﺍﺏ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻨﺤﻮﻳ‪‬ﻮﻥ‪ ،‬ﻟﻜﻦ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ :‬ﳚﻮﺯ‬
‫ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ﺇﺫﺍ ﺃﻋﻠﻦ ﻛﻔﺮ‪‬ﻩ‪ ،‬ﻭﻫﺬﺍ ﻣﻮﺟﻮ ‪‬ﺩ ﰲ ﺑﻌﺾ ﺍﻟﺒﻼﺩ ﻣﻊ ﺍﻷﺳﻒ ﺍﻟﺸﺪﻳﺪ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﺲ‬
‫ﺐ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳜﺮﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ﻭﻳ‪‬ﻜﺴﺐ ﺍﳉﹶﻮﻟﺔ‪ ،‬ﻭﳛ ﱠﻞ ﳏﻠﱠﻪ‪.‬‬
‫ﻫﻨﺎﻙ ﺷﻌ ‪‬‬
‫)‪ (1‬ﻗﻠﺖ‪ :‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺴﺄﻝ ﻭﻳ‪‬ﺨﺎﻟﻒ ﺍﳌﺴﺌﻮﻝ‪ ،‬ﰒ ﻳﻮﻫﻢ ﻏﲑ‪‬ﻩ ﺃﻧ‪‬ﻪ ﻣﻌﻪ‪ ،‬ﻛﻤﺎ ﺣﺼﻞ ﻣﻦ ﺻﺎﺣﺐ ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ ﻭﻓِﺮﻗﹶﺘﻪ!!‬
‫)‪ (2‬ﺃﻱ ﺍﻟﺬﻳﻦ ﺍﺳﺘﻌﻤﺮﻭﺍ ﺑﻌﺾ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻛﺎﻷﻧﺪﻟﺲ ﻭﻓﻠﺴﻄﲔ ‪...‬‬

‫–‪124@åß@60@òzÐ‬‬

‫ﻭﻟِﻬﺬﺍ ﳓﻦ ﻧﻘﻮﻝ‪ :‬ﻋﻠﻰ ﺍﻟﺸﻌﻮﺏ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻥ ﻳ‪‬ﻌﻨ‪‬ﻮﺍ ﲟﺎ ﻳ‪‬ﻤﻜﻨﻬﻢ‪ ،‬ﺃﻥ ﻳ‪‬ﻌﻨ‪‬ﻮﺍ ﲟﺎ ﻳ‪‬ﻤﻜﻨﻬﻢ ﻣﻦ‬
‫ﺼﻔ‪‬ﻰ‪ ،‬ﰒﱠ ﺃﻥ ﻳ‪‬ﺮﺑ‪‬ﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻹﺳﻼﻡ ﺍﻟﺼﺤﻴﺢ‪.‬‬
‫ﺍﻟﻘﻴﺎﻡ ﺑﺄﻥ ﻳﺘﻌﻠﱠﻤﻮﺍ ﺍﻹﺳﻼﻡ ﺇﺳﻼﻣﹰﺎ ‪‬ﻣ ‪‬‬
‫ﻫﺬﺍ ﻳ‪‬ﻤﻜﻨﻬﻢ ﺃﻥ ﻳﻘﻮﻣﻮﺍ ﺑﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﳊﺎﻛ ‪‬ﻢ ﻛﺎﻓﺮﹰﺍ ﺃﻭ ﻣ‪‬ﻠﺤﺪﺍﹰ‪ ،‬ﻓﻼ ﻳﻨﺸﻐﻠﻮﻥ ﻋﻤ‪‬ﺎ ﻫﻮ ﰲ‬
‫ﹶﻃﻮ‪‬ﻋﻬﻢ ﻭﰲ ﻗﺪﺭ‪‬ﻢ ﺑﺘﻔﻜﲑﻫﻢ ﺑﺎﻟﻘﻴﺎﻡ ﲟﺎ ﻟﻴﺲ ﰲ ﻃﺎﻗﺘﻬﻢ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺳﺆﺍﻝ ﺛﺎﻥ‪ ،‬ﻭﻫﻮ ‪‬ﻣِﻠ ‪‬ﺢ ﺟﺪ‪‬ﺍ ﺍﻵﻥ ﰲ ﺍﳉﺰﺍﺋﺮ ﻋﻨﺪﻧﺎ‪ ،‬ﻭﻫﻮ‪ :‬ﻣﺎ ﺣﻜﻢ ﺩﺧﻮﻝ ﺍﻹﺳﻼﻣﻴ‪‬ﲔ‬
‫ﺍﻟﱪﳌﺎﻥ‪ ،‬ﺑﺮﳌﺎﻥ ﺍﻟﺪﻭﻟﺔ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻃﺒﻌﹰﺎ! ﳓﻦ ﻻ ﻧﺮﻯ ﻫﺬﺍ ﺟﺎﺋﺰﺍﹰ‪ ،‬ﺑﻞ ﻫﻮ ﺇﺿﺎﻋ ﹲﺔ ﻟﻠﺠﻬﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻴﻤﺎ ﻻ ﻓﺎﺋﺪﺓ ﻣﻦ‬
‫ﺩﺧﻮﳍﻢ ﰲ ﺍﻟﱪﳌﺎﻥ؛ ﻷ ﱠﻥ ﹶﺃ ‪‬ﻭ ﹶﻝ ﺫﻟﻚ‪ :‬ﻫﺬﻩ ﺍﻟﱪﳌﺎﻧﺎﺕ ـ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ـ ﲢﻜﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ‪،‬‬
‫ﻭﺛﺎﻧﻴﹰﺎ‪ :‬ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺪﺧﻠﻮﻥ ﻫﺬﻩ ﺍﻟﱪﳌﺎﻧﺎﺕ ﻗﺪ ـ ﺑﻌﻀﻬﻢ ـ ﻳﺪﺧﻠﻮﻥ ﺑﻨﻴ‪‬ﺔ ﻃﻴ‪‬ﺒﺔ ﻭﺻﺎﳊﺔ‪ ،‬ﻳﻌﲏ‬
‫ﺴﻮ‪‬ﻥ ـ ﺣﻘﻴﻘ ﹰﺔ‬
‫ﻳﻈﻨ‪‬ﻮﻥ ﺃ ﱠﻥ ﺑﺈﻣﻜﺎ‪‬ﻢ ﺃﻥ ﻳ‪‬ﻐﻴ‪‬ﺮﻭﺍ ﻣﻦ ﺍﻟﻨﻈﺎﻡ ﺍﳊﺎﻛﻢ‪ ،‬ﻟﻜﻨ‪‬ﻬﻢ ﻳﺘﻨﺎﺳﻮﻥ ـ ﺇﻥ ﱂ ‪‬ﻧﻘﹸﻞ‪ :‬ﻳ‪‬ﻨ ‪‬‬
‫‪‬ﻣﺮ‪‬ﺓ‪ ،‬ﻭﻫﻲ ﺃ ﱠﻥ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺪﺧﻠﻮﻥ ﰲ ﺍﻟﱪﳌﺎﻥ ﳏﻜﻮﻣﻮﻥ ﻭﻟﻴﺴﻮﺍ ‪‬ﺣﻜﱠﺎﻣﺎﹰ‪ ،‬ﻭﺇ ِﺫ ﺍﻷﻣ ‪‬ﺮ ﻛﺬﻟﻚ ﹶﻓﻬ‪‬ﻢ ﻻ‬
‫ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﻔﻌﻠﻮﺍ ﺷﻴﺌﺎﹰ‪ ،‬ﺑﻞ ﻫﻢ ‪‬ﺳ‪‬ﻴﻀ‪‬ﻄﺮ‪‬ﻭﻥ ﺃﻥ ﻳ‪‬ﺴﺎﻳِﺮﻭﺍ ﺍﻟﻨ‪‬ﻈﺎ ‪‬ﻡ ﺍﳊﺎﻛﻢ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﳐﺎﻟﻔﹰﺎ ﻟﻺﺳﻼﻡ!‬
‫ﻭﳓﻦ ﺍﻵﻥ ﻧﻌﻴﺶ ﰲ ﻣﺸﻜﻠﺔ ﻣﺎ ﻳ‪‬ﺴﻤ‪‬ﻰ ﺑﺎﳌﻴﺜﺎﻕ ﺍﻟﻮﻃﲏ‪ ،‬ﻭﻟﻌﻠﻜﻢ ﲰﻌﺘﻢ‪ ،‬ﺃﻭ ﻟﻌﻠﱠﻜﻢ ﺍﺑﺘ‪‬ﻠﻴﺘﻢ ﺃﻳﻀﹰﺎ ﲟﺎ‬
‫ﺍﺑﺘ‪‬ﻠﻴﻨﺎ ﳓﻦ ﺑﻪ؟‬
‫ﻓﺎﳌﻴﺜﺎﻕ ﺍﻟﻮﻃﲏ ﻣﻌﻨﺎﻩ ﺍﻻﻋﺘﺮﺍﻑ ﺑﻜ ﱢﻞ ﺍﻷﺩﻳﺎﻥ ﻭﺍﻷﺣﺰﺍﺏ ﺍﻟﻜﺎﻓﺮﺓ ﺍﻟﱵ ﺗ‪‬ﻌﺎﺭﺽ ﺍﻹﺳﻼﻡ‪،‬‬
‫ﻭﺍﻻﻋﺘﺮﺍﻑ ﺑﻮﺟﻮﺩﻫﺎ ﰲ ﺍﻟﱪﳌﺎﻥ‪ ،‬ﻭﺣﻴﻨﺌ ٍﺬ ﺳﺘﻘﻮﻡ ﻣﻌﺎﺭﻙ ﻛﻼﻣﻴﺔ ﻭﺟﺪﻟﻴ‪‬ﺔ ﰲ ﺍﻟﱪﳌﺎﻥ‪ ،‬ﻭﺗﺆﺧ‪‬ﺬ ﺍﻟﻘﻀ‪‬ﻴ ﹸﺔ‬
‫ﻼ!‬
‫ﺑﺎﻟﺘﺼﻮﻳﺖ‪ ،‬ﻭﺣﻴﻨﺌ ٍﺬ ﺍﻟﺬﻱ ﺻﻮﺗ‪‬ﻪ ﺃﻛﺜﺮ ﻳﻜﻮﻥ ﻫﻮ ﺍﳌﻨﺘﺼﺮ ﻭﻟﻮ ﻛﺎﻥ ﻣﺒﻄ ﹰ‬
‫ﺏ ﺍﳌﺴﻠ ‪‬ﻢ ﺍﻟﱪﳌﺎﻥ ﺑﻘﺼﺪ ﺇﺻﻼﺡ ﺍﻟﻨﻈﺎﻡ‪.‬‬
‫ﻓﻠﻬﺬﺍ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﺪﺧﻞ ﺍﻟﺸﺒﺎ ‪‬‬
‫ﻻ ﻳﻜﻮﻥ ﺇﺻﻼﺡ ﺍﻟﻨ‪‬ﻈﺎﻡ ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﺒﺘﺪﻋﺔ‪ ،‬ﻣﻦ ﺃﺻﻠﻬﺎ ﻫﻲ ﺑﺪﻋﺔ؛ ﻷﻧ‪‬ﻜﻢ ﺗﻌﻠﻤﻮﻥ ﻧﻈﺎﻡ ﺍﻟﱪﳌﺎﻥ‬
‫ﻗﺎﺋﻢ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ‪ ،‬ﻭﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﺃﻳﻀﹰﺎ ﺗﺸﻤﻞ ﺍﻟﺮ‪‬ﺟ ﹶﻞ ﻭﺍﳌﺮﺃﺓ‪ ،‬ﻭﻣِﻦ ﻫﻨﺎ ﻳﺒﺪﺃ ﺑﻄﻼﻥ ﻫﺬﺍ‬
‫ﺍﻟﻨﻈﺎﻡ ﻭﳐﺎﻟﻔﺘﻪ ﻟﻺﺳﻼﻡ‪.‬‬
‫ﱠﰒ ﻧﻈﺎﻡ ﺍﻻﻧﺘﺨﺎﺏ ﻳﺸﻤﻞ ﺍﻟﺼﺎﱀ ﻭﻳﺸﻤﻞ ﺍﻟﻄﺎﱀ‪ ،‬ﻓﻼ ﻓﺮﻕ ﺑﲔ ﺍﻟﺼﺎﱀ ﻭﺍﻟﻄﺎﱀ‪ ،‬ﻟﻜ ﱟﻞ ﻣﻨﻬﻤﺎ ﺣ ‪‬ﻖ‬
‫ﺨﺐ!‬
‫ﺃﻥ ﻳ‪‬ﻨﺘﺨِﺐ ﺃﻭ ﻳ‪‬ﻨﺘ ‪‬‬
‫ﺲ‬
‫ﱠﰒ ﻻ ﻓﺮﻕ ﰲ ﻫﺬﻩ ﺍﻷﺟﻨﺎﺱ ﻛﻠﱢﻬﺎ ﺑﲔ ﺍﻟﻌﺎﱂ ﻭﺑﲔ ﺍﳉﺎﻫﻞ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻹﺳﻼﻡ ﻻ ﻳﺮﻳﺪ ﺃﻥ ﻳﻜﻮﻥ ﳎﻠ ‪‬‬
‫ﺍﻟﱪﳌﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﳎﻠﺲ ﺍﻟﺸﻮﺭﻯ ﺇ ﱠﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﳔﺒﺔ ﺍﻟﺸﻌﺐ ﺍﳌﺴﻠﻢ ﻋِﻠﻤﹰﺎ ﻭﺻﻼﺣﹰﺎ ﻭﺭﺟﺎﻻﹰ‪ ،‬ﻭﻟﻴﺲ‬
‫–‪124@åß@61@òzÐ‬‬

‫ﻧﺴﺎ ًﺀ!‬
‫ﻓﺈﺫﹰﺍ ﻣﺒ‪‬ﻴ ‪‬ﻦ ﺍﳌﺨﺎﻟﻔﺔ ﻣﻦ ﺃﻭﻝ ﺧﻄﻮﺓ ﰲ ﻣﻮﺿﻮﻉ ﺍﻟﱪﳌﺎﻥ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺍﻻﻧﺘﺨﺎﺏ ﺍﻟﺬﻱ ﻳﺘﻨﺎﺳﺐ ﻣﻊ‬
‫ﺍﻟﻜﻔﺎﺭ ـ ﻧﻈﺎﻡ ﺍﻟﻜﻔﺎﺭ ـ ﻭﻻ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﻧﻈﺎﻡ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻴﺠﺐ ﺃﻥ ﻳﻈ ﱠﻞ ﺍﳌﺴﻠﻤﻮﻥ ‪‬ﻳ ‪‬ﻌﻨ‪‬ﻮﻥ ﺑﺎﻟﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﻭﺃﻥ ﻳ‪‬ﺮﺑ‪‬ﻮﺍ ﺃﻧﻔﺴﻬﻢ‬
‫ﻭﺷﻌﻮﺑ‪‬ﻬﻢ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺘﺼﻔﻴﺔ ﻭﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﻭﺃﻥ ﻳﺒﺘﻌﺪﻭﺍ ﻋﻦ ﺍﻟﱪﳌﺎﻧﺎﺕ ﺍﳉﺎﻫﻠﻴﺔ ﻫﺬﻩ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺷﻘﺮﺓ‪ :‬ﺗﺘﻤ‪‬ﺔ ﻟﻠﺴﺆﺍﻝ ـ ﺷﻴﺨﻨﺎ ـ ﺇﺧﻮﺍﻧﻨﺎ ﰲ ﺍﳉﺰﺍﺋﺮ ﺩﺧﻠﻮﺍ ﲡﺮﺑﺔ‪ ،‬ﻭﻫﺬﻩ‬
‫ﺖ‬
‫ﺍﻟﺘﺠﺮﺑﺔ ﳒﺤﻮﺍ ﻓﻴﻬﺎ ﺇﱃ ﺣ ‪‬ﺪ ﻛﺒﲑ‪ ،‬ﻭﻫﻲ ﲡﺮﺑﺔ ﺍﻟﺒﻠﺪﻳﺎﺕ‪ ،‬ﻭ ـ ﻳﻌﲏ ـ ﺗﻘﺮﻳﺒﹰﺎ ‪ % 85‬ـ ﻛﻤﺎ ﻋﻠﻤ ‪‬‬
‫ﻣﻦ ﺑﻌﺾ ﺍﻹﺧﻮﺍﻥ ـ ﻛﺎﻧﺖ ﰲ ﺑﻌﺾ ﺍﻟﺒﻠﺪﻳﺎﺕ ﺣﻘﱠﻘﻮﺍ ﻓﻴﻬﺎ ‪ 90‬ـ ‪ ،% 95‬ﻭﺑﻌﺾ ﺍﻟﺒﻠﺪﻳﺎﺕ ﺃﻗ ﹼﻞ‬
‫ﻣﻦ ﻫﺬﺍ‪ ،‬ﺇﱃ ﻏﲑ ﺫﻟﻚ‪.‬‬
‫ﺍﳌﻬ ‪‬ﻢ ﺃﻧ‪‬ﻪ ﻛﺎﻥ ﳍﻢ ﳒﺎﺡ ﻇﺎﻫﺮ ﰲ ﻫﺬﺍ ﺍﳌﻀﻤﺎﺭ‪ ،‬ﻓﻬﻢ )ﺑﲑﺗ‪‬ﺒﻮﺍ( ﺩﺧﻮﻝ ﺍﻟﱪﳌﺎﻥ ـ ﻳﻌﲏ ﺍﻟﻨﺠﺎﺡ‬
‫ﺍﻟﺬﻱ ﺣﻘﱠﻘﻮﻩ ﰲ ﺍﻟﺒﻠﺪﻳﺎﺕ ـ ‪‬ﺑﺪ‪‬ﻫﻢ )ﺃﻱ ﺑ ‪‬ﻮﺩ‪‬ﻫﻢ( ﻳﻘﻴﺴﻮﺍ ﻋﻠﻴﻪ ﳒﺎﺡ ﺩﺧﻮﻝ ﺍﻟﱪﳌﺎﻥ‪ ،‬ﺑﻴﻘﻮﻟﻮﺍ ﻋﻠﻰ ﺃﻧ‪‬ﻪ‬
‫ـ ﻃﺒﻌﹰﺎ ـ ﺣﱴ ﺍﻟﺒﻠﺪﻳﺎﺕ‪ ،‬ﺍﻟﺸﻌﺐ ﺍﳉﺰﺍﺋﺮﻱ ﺃﻗﺒﻞ ﻋﻠﻰ ﺍﻟﺒﻠﺪﻳﺎﺕ ﺍﻟﱵ ﻏﺎﻟﺒﻴﺘﻬﺎ ﻣﺴﻠﻤﲔ؛ ﻷﻧ‪‬ﻬﻢ ﺭﺃﻭﺍ‬
‫ﺍﻹﺻﻼﺣﺎﺕ ﻇﺎﻫﺮﺓ ﻓﻴﻬﺎ‪ ،‬ﻭﻣﺎ ﻛﺎﻧﻮﺍ ﺣﱴ ﺑﻌﺾ ﺍﻟﺬﻳﻦ ﲣﻠﱠﻔﻮﺍ ﻋﻦ ﺍﻧﺘﺨﺎﺏ ﺍﳌﺴﻠﻤﲔ ﰲ ﻫﺬﻩ ﺍﳌﻨﺎﻃﻖ‬
‫‪‬ﻧﺪِﻣﻮﺍ ﻋﻠﻰ ﻋﺪﻡ ﺍﻧﺘﺨﺎ‪‬ﻢ؛ ﻷﻧ‪‬ﻬﻢ ﺭﺃﻭﺍ ـ ﻳﻌﲏ ـ ﺩﻭ ‪‬ﺭ ﺍﳌﺴﻠﻤﲔ ﰲ ﻫﺬﻩ ﺍﻟﺒﻠﺪﻳﺎﺕ ﻇﺎﻫﺮﹰﺍ ﻭﺑﺎﺭﺯﺍﹰ‪،‬‬
‫)‪(1‬‬
‫ﻭ‪‬ﻳﻌِﺪﻭ‪‬ﻢ ﺃﻧ‪‬ﻪ ـ ﻳﻌﲏ ـ ﺣﱴ ﻟﻮ ﺩﺧﻠﻮﺍ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﺍﻟﱪﳌﺎﻧﻴﺔ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﻌﻬﻢ ﻭﺇﱃ ﺟﺎﻧﺒﻬﻢ ‪،‬‬
‫ﻓﺎﻹﺧﻮﺍﻥ ﰲ ﺍﳉﺰﺍﺋﺮ ـ ﻳﻌﲏ ـ ﻟﻌﻠﻪ ﻫﺬﺍ ﺍﻟﻨﺠﺎﺡ ﺍﻟﺬﻱ ﺣﻘﱠﻘﻮﻩ ﰲ ﺍﻟﺒﻠﺪﻳﺎﺕ ‪‬ﻳ ‪‬ﺆﻣ‪‬ﻠﻮﻥ ﻣﺜﻠﹶﻪ ﺇﺫﺍ ﺩﺧﻠﻮﺍ‬
‫ﺍﻧﺘﺨﺎﺑﺎﺕ ﺍﻟﱪﳌﺎﻥ‪ ،‬ﻭﲞﺎﺻﺔ ﺍﻵﻥ ﻓﻴﻪ ﻣﺎ ﻳ‪‬ﻌﺮﻑ ﺑـ )ﺍﳉﺒﻬﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻺﻧﻘﺎﺫ(‪ ،‬ﻭﻫﺬﻩ ﳎﻤﻮﻋﺔ ﻣ‪‬ﻦ ـ‬
‫ﻳﻌﲏ ـ ﺍﺋﺘﻠﻔﺖ ﻓﻴﻬﺎ ﺑﻌﺾ ﺍﳊﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺇﺧﻮﺍﻧﻨﺎ ﺍﻟﺴﻠﻔﻴ‪‬ﲔ ـ ﻳﻌﲏ ـ ﺃﻳﻀﹰﺎ ﺩﺧﻠﻮﺍ ﻫﺬﻩ‬
‫ﺍﳉﺒﻬﺔ‪ ،‬ﻣﺶ ﻣﻀﺒﻮﻁ؟ ﻳﻌﲏ ﺻﺤﻴﺢ؟‬
‫ﻓﻬﻢ‬

‫ﻳﻘﻮﻟﻮﻥ‬

‫ﺑﺄ ﱠﻥ‬

‫ﻫﺬﺍ‬

‫ﺍﻻﺋﺘﻼﻑ‬

‫ﺍﻹﺳﻼﻣﻲ‬

‫ﻱ‬
‫ﺍﻟﻘﻮ ‪‬‬

‫ﺍﻟﺬﻱ‬

‫ﺣﻘﱠﻖ‬

‫ﳒﺎﺡ‬

‫ﰲ ﺍﻟﺒﻠﺪﻳﺎﺕ ‪‬ﻳﺆ‪‬ﻣﻞ ﺃﻥ ﻳ‪‬ﺤﻘﱢﻖ ـ ﺃﻭ ﻳ‪‬ﺮﺟﻰ ﺃﻭ ﻳﺆﻣﻞ ﺃﻥ ﻳ‪‬ﺤﻘﱢﻖ ﺇﻥ ﺷﺎﺀ ﺍﷲ ـ‬
‫)‪(2‬‬
‫ﻣﻦ ﺷﻴﺨﻨﺎ ﺃﻳﻀﹰﺎ ﺃﻥ ﻳ‪‬ﺒﻴ‪‬ﻦ‬
‫ﻣﺜﻠﻪ ﰲ ﻧ‪‬ﺠﺎﺡ ﺍﻟﱪﻟﹶﻤﺎﻥ‪ ،‬ﻫﺬﺍ ﺍﻟﺬﻱ ﻳ‪‬ﺪﻧﺪِﻧﻮﻥ ﺣﻮﻟﹶﻪ ﺍﻵﻥ‪ ،‬ﻟﺬﻟﻚ ]ﻧﺮﻳﺪ[‬
‫ﻉ ﺍﳉﺒﻬﺔ ـ ﻟﻴﺲ ﺑﺼﺤﻴﺢ؛ ﻓﻨﺤﻦ ﱂ ﻧﻨﺪﻡ‬
‫)‪ (1‬ﻫﺬﺍ ﺍﻟﻨﺪﻡ ﺍﻟﺬﻱ ﻳﻨﺴﺒﻪ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺷﻘﺮﺓ ﺇﱃ ﺍﻟﺴﻠﻔﻴ‪‬ﲔ ـ ﻓﻴﻤﺎ ﻧﻘﻠﻪ ﺇﻟﻴﻪ ﺃﺗﺒﺎ ‪‬‬
‫ﳊﻈﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺣﻴﺎﺗﻨﺎ ﻋﻠﻰ ﲣﻠﱢﻔﻨﺎ ﻋﻨﻬﻢ‪ ،‬ﻭﻛﻴﻒ ﻧﻨﺪﻡ ﻭﻗﺪ ﻛﻨ‪‬ﺎ ﻧ ‪‬ﺮﺛﻰ ﳊﺎﳍﻢ؛ ﺑﺄﻥ ﺷﻠﱡﻮﺍ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ‪ ،‬ﻭﻭﻗﻌﻮﺍ ﰲ‬
‫ﻣﺼﺎﻳﺪ ﺳﻴﺎﺳﻴﺔ ﻻ ﻳ‪‬ﺤﺴﺪﻭﻥ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﲢﻤ‪‬ﻠﻮﺍ ﺗ‪‬ﺒِﻌﺎﺕ ﺩﻣﻮﻳﺔ ﻳ‪‬ﺮﻏﺐ ﻋﻨﻬﺎ ﺍﻷﺗﻘﻴﺎﺀ‪ ،‬ﺑ‪‬ﻠﻪ ﺍ‪‬ﺮﻣﲔ ﺍﻷﺷﻘﻴﺎﺀ‪.‬‬
‫)‪ (2‬ﻫﻜﺬﺍ ﲰﻌﺖ ﻣﻦ ﺍﻟﺸﺮﻳﻂ ﺗﻘﺮﻳﺒﹰﺎ‪.‬‬

‫–‪124@åß@62@òzÐ‬‬

‫ﺍﻟﻔﺼﻞ ﺑﲔ ﻫﺬﻩ ﻭﺗﻠﻚ‪ ،‬ﺣﱴ ﻳﺘﺒﻴ‪‬ﻦ ﳍﻢ ﺍﳊ ‪‬ﻖ ﺇﻥ ﺷﺎﺀ ﺍﷲ؟‬
‫ﺍﻟﺸﻴﺦ‪ِ :‬ﻣﻤ‪‬ﺎ ﲰﻌﺘﻢ ﺁﻧﻔﹰﺎ ـ ﻳﻌﲏ ـ ﺃﻟﻴﺲ ﻣﺎ ﺑ‪‬ﲏ ﻋﻠﻰ ﻓﺎﺳﺪ ﻓﻬﻮ ﻓﺎﺳﺪ؟‬
‫ﺃﻟﻴﺲ ﺃ ﱠﻥ ﺩﺧﻮ ﹶﻝ ﺍﻟﱪﳌﺎﻥ ﻫﻮ ﰲ ﻣﻌﻨﺎﻩ ﺗﺄﻳﻴﺪ ﻟﻠﻨﻈﺎﻡ ﺍﻟﻘﺎﺋﻢ؟‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺷﻘﺮﺓ‪ :‬ﻻ! ﺃﻧﺎ ـ ﺷﻴﺨﻨﺎ ـ ]ﻧﺮﻳﺪ[ ﺃﻥ ﻳﺴﻤﻊ ﺍﻹﺧﻮﺍﻥ‪ ،‬ﺃﻧﺎ ﺃﺭﻳﺪ ﺃﻥ ﺗ‪‬ﺒﻴ‪‬ﻦ ﳍﻢ‪.‬‬
‫ﺏ ﳌﺜﻞ‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺻﺤﻴﺢ ﺃ ﱠﻥ ﺍﳌﺸﻜﻠﺔ ﻟﻴﺴﺖ ﺑﻴﲏ ﻭﺑﻴﻨﻚ‪ ،‬ﻟﻜﻦ ﻗﺼﺪﻱ ﺃ ﱠﻥ ﺍﻟﻜﻼ ‪‬ﻡ ﺍﻟﺴﺎﺑﻖ ﻫﻮ ﺟﻮﺍ ‪‬‬
‫ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﻳﻌﲏ‪ :‬ﺍﻟﻨﻈﺎﻡ ﻟﻴﺲ ﻧﻈﺎﻣﹰﺎ ﺇﺳﻼﻣﻴ‪‬ﺎ‪ ،‬ﻓﻬﺬﺍ )ﺍﻟﺘﻜﺘ‪‬ﻞ ﺍﻹﺳﻼﻣﻲ!( ﺇﺫﺍ ﺻ ‪‬ﺢ ﺍﻟﺘﻌﺒﲑ‪ ،‬ﺃﻧ‪‬ﻬﻢ ﻛﻠﹼﻬﻢ‬
‫ﲨﺎﻋﺎﺕ ﺇﺳﻼﻣﻴﺔ ﻭﺃﺣﺰﺍﺏ ﺇﺳﻼﻣﻴﺔ ﻫﻢ ﺳﻴﻨﻀﻤ‪‬ﻮﻥ ﲢﺖ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺬﻱ ﻳ‪‬ﻌﺘﱪ ﻧﻈﺎﻣﹰﺎ ﻏﲑ ﺇﺳﻼﻣﻲ‪،‬‬
‫ﻭﻫﺬﻩ ﻧﻘﻄﺔ ﻣﺎ ﺃﻇﻦ ﻓﻴﻬﺎ ﺧﻼﻑ ﻋﻨﺪ ﺍﳉﻤﻴﻊ‪.‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻓﻬﻞ ﻳﺒﺪﺃ ﺍﻹﺻﻼﺡ ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ـ ﻃﺮﻳﻖ ﺍﻻﻧﻀﻤﺎﻡ ﺇﱃ ﺣﻜﻢ ﻭﺍﺿﺢ ﺟﺪ‪‬ﺍ‬
‫ﺃﻧ‪‬ﻪ ﻳ‪‬ﺨﺎﻟﻒ ﺷﺮﻳﻌﺔ ﺍﻹﺳﻼﻡ ـ ﺑ ﹶﻘﺼ‪‬ﺪ ﳏﺎﻭﻟﺔ ﺇﺻﻼﺡ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ؟!‬
‫ﻫﻞ ﻫﻜﺬﺍ ﻳﻜﻮﻥ ﻃﺮﻳﻖ ﺍﻹﺻﻼﺡ ﺃﻡ ﻃﺮﻳﻖ ﺍﻹﺻﻼﺡ ﻳﺒﺪﺃ ﻣﻦ ﺍﻟﺘﺄﺳﻴﺲ ﻭﻟﻴﺲ ﺭﺃﺳﹰﺎ ﻣﻦ ﺍﻟﻮﺻﻮﻝ‬
‫)‪(1‬‬
‫ﺇﱃ ﺍﻟﱪﳌﺎﻥ ؟!‬
‫ﳓﻦ‬

‫ﺭﺃﻳﻨﺎ‬

‫ﰲ‬

‫ﺗﺎﺭﻳﺦ‬

‫ﺍﻟﻌﺼﺮ‬

‫ﺍﳊﺎﺿﺮ‬

‫ﻛﺜﲑﹰﺍ‬

‫ﻣﻦ‬

‫ﺍﳉﻤﺎﻋﺎﺕ‬

‫ﺍﻹﺳﻼﻣﻴﺔ‬

‫ـ ﺳﻮﺍﺀ ﰲ ﺳﻮﺭﻳﺎ ﺃﻭ ﻫﻨﺎ ﺃﻭ ﰲ ﻣﺼﺮ ـ ﺩﺧﻠﻮﺍ ﺍﻟﱪﳌﺎﻥ ﻭﻣﺎ ﺍﺳﺘﻄﺎﻋﻮﺍ ﺃﻥ ﻳﻌﻤﻠﻮﺍ ﺷﻴﺌﹰﺎ!‬
‫ﻭﺻﻞ ﺍﻷﻣ ‪‬ﺮ ﻋﻨﺪﻧﺎ ﰲ ﺳﻮﺭﻳﺎ ﺃﻥﱠ ﺃﺣﺪ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺻﺎﺭ ﻭﺯﻳﺮ ﺍﻹﻋﻼﻡ ﺃﻭ ﳓﻮ ﺫﻟﻚ‪ ،‬ﻣﺎ‬
‫ﺃﺫﻛﺮ ﺟﻴ‪‬ﺪﺍﹰ‪ ،‬ﺍﳌﻬ ‪‬ﻢ ﻛﺎﻥ ﻟﻪ ﺻﻼﺣﻴﺔ ﺃﻥ ﺃﻭﻋﺰ ﺇﱃ ﺍﻹﺫﺍﻋﺔ ﺃ ﱠﻻ ﺗﺴﻤﺢ ﺑﺘﻼﻭﺓ ﺃﺣﺪ ﻣﻦ ﺍﻟﻘﺮﺍﺀ ﻟﻌﺸﺮ ﻣﻦ‬
‫ﺍﻟﻘﺮﺁﻥ ﻓﻴﻪ ﺫ ‪‬ﻡ ﻟﻠﻨﺼﺎﺭﻯ؛ ﳏﺎﻓﻈﺔ ﻋﻠﻰ ﺃﻳ‪‬ﺶ؟ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳊﺴﻨﺔ ﻭﺍﻟﻄﻴ‪‬ﺒﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﺑﲔ ﻫﺆﻻﺀ‬
‫ﺍﻟﻜﻔﺎﺭ!!‬
‫)‪ (1‬ﻫﻬﻨﺎ ﻣﺴﺄﻟﺔ ﻧﻮ‪ ‬ﺩ ﻟﻔﺖ ﺍﻧﺘﺒﺎﻩ ﺍﳌﺴﻠﻤﲔ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻫﻲ ﺃ ﱠﻥ ﺍﳌﺒﺎﺣﺜﺔ ﰲ ﻣﺴﺎﺋﻞ ﻓﺮﻋﻴﺔ ﺳﻴﺎﺳﻴﺔ ﺭﺍﺟﻌﺔ ﺇﱃ ﺍﳌﺒﺎﺣﺜﺔ ﻋﻦ ﺃﺻﻞ ﺍﻟﺘﻐﻴﲑ‬
‫ﱯ  ﺑﺪﺃ ﺇﺻﻼﺣ‪‬ﻪ ﻣﻦ ﺍﻟﺴﻴﺎﺳﺔ ـ ﻛﻤﺎ ﻫﻮ ﺷﺄﻥ ﻫﺬﻩ ﺍﳊﺮﻛﺎﺕ ﺍﻟﻴﻮﻡ ـ ﺃﻡ ﺃﻧ‪‬ﻪ ﺑﺪﺃﻩ ﺑﺎﻹﺻﻼﺡ‬
‫ﻭﺍﻹﺻﻼﺡ‪ ،‬ﺃﻱ ﻫﻞ ﺍﻟﻨ ‪‬‬
‫ﺍﻟﻌﻘﺪﻱ ﺍﻟﺘﺮﺑﻮﻱ؟‬
‫ﻭﻻ ﺭﻳﺐ ﺃ ﱠﻥ ﺍﻟﺜﺎﱐ ﻫﻮ ﺍﳉﻮﺍﺏ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻋﻠﻴﻪ ﺃﺳ‪‬ﺲ ﺑﻨﺎﺋﻪ ـ ﺭﲪﻪ ﺍﷲ ـ ﻫﺬﺍ ﺍﻟﺘﺄﺻﻴﻞ ﺍﳌﺘﲔ ﰲ ﺟﻮﺍﺑﻪ‪ ،‬ﻓﺘﺄﻣ‪‬ﻞ ﻫﺬﺍ؛‬
‫ﺲ ‪‬ﺑ ‪‬ﻨﻴ‪‬ﺎﻧ‪‬ﻪ‬
‫ﻓﺈﻧ‪‬ﻪ ﻳ‪‬ﺮﳛﻚ ﻣﻦ ﺍﳉﺪﻝ ﺍﻟﻔﺮﻋﻲ‪ ،‬ﻭﺃﻳ‪‬ﻤﺎ ﺑﺎ ٍﻥ ﺃﻋﺮﺽ ﻋﻦ ﺗﻘﻮﻳﺔ ﺃﺳﺎﺱ ﻓﺒ‪‬ﻨﻴﺎﻧ‪‬ﻪ ﺇﱃ ﺍ‪‬ﻴﺎﺭ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﹶﺃ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﺃﺳ‪ ‬‬
‫ﻑ ﻫ‪‬ﺎ ٍﺭ ﻓﹶﺎ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺭ ِﺑ ِﻪ ﻓِﻲ ﻧ‪‬ﺎ ِﺭ ‪‬ﺟ ‪‬ﻬﻨ‪ ‬ﻢ{ ]ﺍﻟﺘﻮﺑﺔ ‪،[109‬‬
‫ﺲ ‪‬ﺑ ‪‬ﻨﻴ‪‬ﺎ‪‬ﻧ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ‪‬ﺷﻔﹶﺎ ‪‬ﺟ ‪‬ﺮ ٍ‬
‫ﺿﻮ‪‬ﺍ ٍﻥ ‪‬ﺧ ‪‬ﻴ ‪‬ﺮ ﹶﺃﻣ‪‬ﻦ‪ ‬ﹶﺃﺳ‪ ‬‬
‫ﷲ ‪‬ﻭ ِﺭ ‪‬‬
‫‪‬ﻋﻠﹶﻰ ‪‬ﺗ ﹾﻘﻮ‪‬ﻯ ِﻣ ‪‬ﻦ ﺍ ِ‬
‫ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ )) :‬ﺇﻧ‪‬ﻤﺎ ﺍﻷﻋﻤﺎﻝ ﻛﺎﻟﻮﻋﺎﺀ‪ ،‬ﺇﺫﺍ ﻃﺎﺏ ﺃﺳﻔﻠﹸﻪ ﻃﺎﺏ ﺃﻋﻼﻩ‪ ،‬ﻭﺇﺫﺍ ﻓﺴﺪ ﺃﺳﻔﻠﹸﻪ ﻓﺴﺪ ﺃﻋﻼﻩ ((‪ ،‬ﺭﻭﺍﻩ‬
‫ﺃﲪﺪ )‪ ،(94/4‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(4199‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ )‪.(1734‬‬

‫–‪124@åß@63@òzÐ‬‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺷﻘﺮﺓ‪ :‬ﺍﻟﻴﻮﻡ ـ ﺷﻴﺨﻨﺎ ـ ﺍﺗ‪‬ﺼﻞ ﰊ ﻭﺍﺣ ‪‬ﺪ ﻣﻦ ﺍﻹﺧﻮﺍﻥ ‪...‬‬

‫)‪(1‬‬

‫ﻭﻗﺎﻝ ﱄ‪ :‬ﻳﺎ ﺃﺧﻲ‪،‬‬

‫ﺃﻳﺶ ﺍﳌﺼﻴﺒﺔ ﺍﻟﻠﻲ ِﺑﺘ‪‬ﺼﲑ ﰲ ﺇﺫﺍﻋﺎﺕ ﺍﳌﺴﻠﻤﲔ ﻫﺬﻩ؟! ﻛﺄﻧ‪‬ﻬﻢ ﻻ ﻳﺮﻳﺪﻭﻥ ﺃﻭ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺴﻠﺨﻮﺍ‬
‫ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺩﻳﻨﻬﻢ‪ ،‬ﻭﳚﻌﻠﻮﺍ ﺍﻹﺳﻼﻡ ﺩﻳﻨﹰﺎ ﻟﻠﻨﺼﺎﺭﻯ ﻭﺍﻟﻴﻬﻮﺩ؟!‬
‫ﻗﻠﺖ ﻟﻪ‪ :‬ﻛﻴﻒ؟‬
‫ﺖ ﰲ ﺇﺫﺍﻋﺔ ﺩﻣﺸﻖ ـ ﺃﻇﻦ ـ ﺃﻭ ﰲ ﺍﻟﺘﻠﻔﺰﻳﻮﻥ ﺍﻟﺴﻮﺭﻱ ﻳﻘﻮﻝ‪ :‬ﻭﺍﺣﺪ ﻳﺴﺄﻝ ﺃﺣﺪ‬
‫ﻗﺎﻝ‪ :‬ﲰﻌ ‪‬‬
‫ﺍﳌﺸﺎﻳﺦ ﻫﻨﺎﻙ‪ ،‬ﻫﻮ ﺃﺣﺐ ﻳﺴﺄﻝ ﺃﺣﺪ ﺍﳌﺸﺎﻳﺦ‪ :‬ﺳﺆﺍﻝ ﻋﻦ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﲔ ﺃﺻﺤﺎﺏ ﺍﻷﺩﻳﺎﻥ‬
‫ﺍﳌﺨﺘﻠﻔﺔ‪.‬‬
‫ﻓﺄﻳﺶ ﺑِﻴﻘﻮﻝ ﻟﻪ ﻫﻮ ﺍﻟﺮﺟﻞ ـ ﺍﻟﺸﻴﺦ ﺍﳌﺴﺘﻔﺘ‪‬ﻰ ـ؟ ﻓﻴﻘﻮﻝ ﻟﻪ‪ :‬ﻫﻨﺎﻙ ﻗﻮﹶﻟ ﹲﺔ ﺗﻘﻮﻝ‪) :‬ﻻ ﻓﺮﻕ ﺑﲔ‬
‫ﱯ ﺇ ﱠﻻ ﺑﺎﻟﺘﻘﻮﻯ(!!‬
‫ﰊ ﺃﻭ ﺃﺟﻨ ‪‬‬
‫ﻋﺮ ‪‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ‪ :‬ﻳﺎ ﺳﻴﺪﻱ! ﻣﺎ ﻓﻴﻪ ﻏﺮﺍﺑﺔ‪ ،‬ﺍﳊﻜﻢ ـ ﻛﻤﺎ ﺗﻌﻠﻤﻮﻥ ﻳﻌﲏ ـ ﺑ‪‬ﻌﺜﻲ! ﻟﻜﻦ ﻳﻮﻣﺌﺬ ﻛﺎﻥ‬
‫ﻓﻴﻪ ﺷﺒﺎﺏ ﻣﺴﻠﻤﲔ ﺩﺧﻠﻮﺍ ﺍﻟﱪﳌﺎﻥ ﺑﻨﻔﺲ ﺍﻟﻐﺎﻳﺔ ﻫﺬﻩ‪ ،‬ﻭﺇﺫﺍ ﻫﻢ ﻳﺪﺧﻠﻮﻥ‪ ،‬ﻓ‪‬ﺒﺪ‪‬ﻝ ﺃﻥ ﻳ‪‬ﻄﻮ‪‬ﺭﻭﺍ ﻳﺘﻄﻮ‪‬ﺭﻭﻥ!‬
‫ﻼ ﺟﺪ‪‬ﺍ‪.‬‬
‫ﻼ ﺳﻬ ﹰ‬
‫ﻼ ﳓﻦ ﻧﻀﺮﺏ ﻟﻜﻢ ﻣﺜ ﹰ‬
‫ﻳﻌﲏ ﻣﺜ ﹰ‬
‫ﺲ ﺍﻟﱪﳌﺎﻥ ﺑﻠﺒﺎﺳﻪ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﺑﻠِﺤﻴ‪‬ﺘﻪ ﺍﳉﻠﻴﻠﺔ‪ ،‬ﻓﻼ ﻳﻜﺎﺩ ﳝﻀﻲ ﻋﻠﻴﻪ ﺷﻬﺮ ﺷﻬﺮﻳﻦ‬
‫ﻳ‪‬ﺪﺧ‪‬ﻞ ﺍﳌﺴﻠ ‪‬ﻢ ﺍﳌﺘﺤ ‪‬ﻤ ‪‬‬
‫ﺛﻼﺛﺔ ﺇ ﱠﻻ ﻳﱰﻉ ﺍﻟﺜﻴﺎﺏ ﺍﻟﻌﺮﰊ ﻭﻳﻠﺒﺲ )ﺍﳉﺎﻛﻴﺖ ﻭﺍﻟﺒﻨﻄﻠﻮﻥ( ﻭﺭﲟﺎ )ﺍﻟﻜﺮﺍﻓﻴﺖ(‪ ،‬ﻭﺍﻟﻠﺤﻴﺔ ﻫﺬﻩ ﻳﺒﺪﺃ ﻳﺄﺧﺬ‬
‫ﻣﻨﻬﺎ ﻭﻳﺄﺧﺬ ﻣﻨﻬﺎ‪ ،‬ﺣﱴ ﺗﻜﺎﺩ ﺗﺼﲑ ـ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ﻋﻨﺪﻧﺎ ﰲ ﺍﻟﺸﺎﻡ ـ‪ :‬ﺧﲑ ﺍﻟﺬﻗﻮﻥ ﺇﺷﺎﺭﺓ ﺗﻜﻮﻥ!!‬
‫ﻳﺪﺧﻠﻮﻥ ﻣﻦ ﺃﺟﻞ ﺍﻹﺻﻼﺡ ﻭﺍﻟﺘﻄﻮﻳﺮ‪ ،‬ﻭﺇﺫﺍ ﻫﻢ ﺃﻧﻔﺴﻬﻢ ﻳﺘﻄﻮ‪‬ﺭﻭﻥ‪ ،‬ﻭﻳﺘﻄﻮ‪‬ﺭﻭﻥ ﻟﻴﺲ ﺇﱃ ﺻﺎﱀ‪،‬‬
‫ﻭﺇﻧ‪‬ﻤﺎ ﺇﱃ ﻃﺎﱀ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻭﻟﻜﻦ ‪..‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻭﻟﻜﻦ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ‪ ،‬ﻗﺪ ﻳﻜﻮﻥ ﺍﳉﺰﺍﺋﺮ ﻣ‪‬ﻐﺎﻳ ‪‬ﺮ ﻋﻤ‪‬ﺎ ﻫﻮ ﰲ ﻣﺼﺮ ﺃﻭ ﰲ ﺳﻮﺭﻳﺎ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ ـ‬
‫ﻳﻌﻨِﻲ ـ ﺇﺧﻮﺍﻧﻨﺎ ﰲ ﺍﳉﺰﺍﺋﺮ ﻗﺪ ـ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﺒﻌﺾ ـ ﻣﺘﻌﺼ‪‬ﺒﻮﻥ ﺃﻛﺜﺮ ﻣﻦ ﻏﲑﻫﻢ ﻟﺪﻳﻨﻬﻢ‪.‬‬
‫ﻭﳊ ‪‬ﺪ ﺍﻵﻥ ﲡﺮﺑﺔ ﺍﻟﺒﻠﺪﻳﺎﺕ ﻭﺍﻟﻮﻻﻳﺎﺕ ﺍﻟﱵ ﳒﺤﻮﺍ ﻓﻴﻬﺎ ـ ﻳﻌﲏ ـ ﱂ ﻳﺘﻨﺎﺯﻟﻮﺍ ـ ﺑﺸﻬﺎﺩﺓ ﺣﱴ‬
‫ﺍﳋﺼﻮﻡ ـ ﻋﻠﻰ ﺃﺩﱏ ﺍﳌﺒﺎﺩﺉ‪ ،‬ﻭﻻ ﺷﻲﺀ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ ﺃﺑﺪﹰﺍ! ﻻ ﺗﻨﺎﺯﻝ ﻭﻻ ﻣﺴﺎﻭﻣﺔ!‬
‫ﻫﺬﺍ ﻣﺎ ‪‬ﻳ ‪‬ﺆﻣ‪‬ﻞ ـ ﻳﻌﲏ ـ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﱪﳌﺎﻥ! ﻭﻫﻢ ـ ﻳﻌﲏ ـ ﺇﺧﻮﺍﻧﻨﺎ ﻣﺘﻤﺴ‪‬ﻜﲔ ‪‬ﺬﺍ‪ ،‬ﻭﳌﺎ‬
‫)‪ (1‬ﻫﻨﺎ ﻛﻠﻤﺔ ﻏﲑ ﻣﻔﻬﻮﻣﺔ‪.‬‬

‫–‪124@åß@64@òzÐ‬‬

‫ﻳﺪﺧﻠﻮﻥ ﺍﻟﱪﳌﺎﻥ ـ ﻫﻢ ﻋﻨﺪ ﺩﺧﻮﳍﻢ ـ ﻫﻢ ﻛﺎﻓﺮﻭﻥ ‪‬ﺬﺍ ﺍﻟﻨﻈﺎﻡ‪ ،‬ﻳﻜﻔﺮﻭﻥ ‪‬ﺬﺍ ﺍﻟﻨﻈﺎﻡ ﻭﻳ‪‬ﺼﺮ‪‬ﺣﻮﻥ‬
‫)‪(1‬‬
‫‪‬ﺬﺍ‪ ،‬ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻭﺃﺛﻨﺎﺀ ﺍﻟﺪﺧﻮﻝ ‪ ،‬ﻳﻌﲏ ﺣﱴ ﻫﺬﺍ ﻛﺎﻥ ـ ﻳﻌﻨِﻲ ـ ﺷ ‪‬ﺪ ﻏﺮﺍﺑﺔ ﺍﻟﻐﺮﺏ! ﻛﻴﻒ ـ‬
‫ﻳﻌﻨِﻲ ـ ﻳ‪‬ﺴﻤﺢ ﳍﺆﻻﺀ ﻻ ﻳﻌﺘﺮﻓﻮﻥ ﺑﺎﻟﻨﻈﺎﻡ ﺍﻟﺬﻱ ﻣﻨﺤﻬﻢ ﺍﻟﺮﺧﺼﺔ ﻟﻜﻲ ﻳﻌﻤﻠﻮﺍ ﲢﺖ ﻣﻈﻠﱠﺔ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ‬
‫ﻭﻳﻜﻔﺮﻭﻥ ﺑﻪ؟‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﻫﻢ ﻳﺪﺧﻠﻮﻥ ﺍﻟﱪﳌﺎﻥ‪ ،‬ﻭﻟﻨﺎ ﺃﻣ ﹲﻞ ﻓﻴﻬﻢ ـ ﻳﻌﲏ ـ ﰲ ﺗﺎﺭﳜﻬﻢ ﻭﰲ ﺩﻋﻮ‪‬ﻢ‪،‬‬
‫)‪(2‬‬
‫ﻋﻠﻰ ﻏﲑ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﰲ ﻣﺼﺮ ﺃﻭ ﺣﱴ ﰲ ﺍﻷﺭﺩﻥ ﺃﻭ ﰲ ﺍﻟﺸﺎﻡ ‪.‬‬
‫ﻓﺈﻥ ﺷﺎﺀ ﺍﷲ ﺃﻣﻠﻨﺎ ﰲ ﺍﻟﺘﺠﺮﺑﺔ ﰲ ﺍﳉﺰﺍﺋﺮ ﺗﻜﻮﻥ ـ ﻳﻌﲏ ـ ﻧﺎﺟﺤﺔ؛ ﻟِﻤﺎ ﻧﺮﺍﻩ ﻣﻦ ﺗﺸﺒ‪‬ﺚ ﺇﺧﻮﺍﻧﻨﺎ‬
‫ﻭﲤﺴ‪‬ﻜﻬﻢ ﺑﺪﻳﻨﻬﻢ‪ ،‬ﻭﺃﻣﻠﻨﺎ ﰲ ﺍﻟﺮﺟﺎﻝ ﺍﻟﻘﺎﺋﻤﲔ ﻋﻠﻰ ﺍﳉﺒﻬﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻺﻧﻘﺎﺫ!‬
‫ﻭﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺩﻓﻊ ﺃﻛﱪ ﺍﳌﻔﺴﺪﺗﲔ ـ ﺇﻥ ﻛﺎﻥ ﻭﻻ ﺑ ‪‬ﺪ ـ ﺇﺫﺍ ﺃﺧﺬﻧﺎ ‪‬ﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺻﻮﻟﻴﺔ‬

‫)‪(3‬‬

‫‪.‬‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺷﻘﺮﺓ‪ :‬ﺷﻴﺨﻨﺎ! ﺗﺴﻤﺢ ﱄ ﺃﺳﺄﻝ ﺍﻷﺥ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻋﻔﻮﹰﺍ! ﺗﻔﻀ‪‬ﻞ‪.‬‬
‫ﺍﻟﺸﻴﺦ ﺷﻘﺮﺓ‪ :‬ﺃﺥ ﺃﲪﺪ! ﺃﻧﺎ ﺃﺳﺄﻝ ﺍﻵﻥ‪ ،‬ﺑﻌﺪ ﻣﺎ ﺣﻠﱡﻮﺍ ﰲ ﻣﺮﺍﻛﺰ ﺍﻟﺒﻠﺪﻳﺎﺕ‪ ،‬ﻫﻞ ﻳﺘﺤﺎﻛﻤﻮﻥ ﺇﱃ‬
‫ﺍﻟﻘﻮﺍﻧﲔ ﻭﺍﻷﻧﻈﻤﺔ ﺍﳌﻌﻤﻮﻝ ‪‬ﺎ‪ ،‬ﻭﺍﻟﱵ ﺗﺘﺄﺳ‪‬ﺲ ﻋﻠﻰ ﻣﺎ ﹸﺃﺳ‪‬ﺴﺖ ﺍﻟﺒﻠﺪﻳﺎﺕ ﻣﻦ ﻗﺒﻞ ﺃﻡ ﻏﻴ‪‬ﺮﻭﺍ ﻭﺑﺪ‪‬ﻟﻮﺍ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺍﻵﻥ‪ ،‬ﺍﻟﺸﻲﺀ ﺍﳉﺎﺭﻱ ﻣﺎ ﻣﻮﺟﻮﺩ ﻣﻦ ﺍﻟﻘﻮﺍﻧﲔ ﻭﻻ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ‬
‫ﺍﳌﻌﺎﻣﻼﺕ ﳝﻀﻮﻥ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻭﻣﺎ ﺗﻌﺎﺭﺽ ﻣﻊ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺿﺮﺑﻮﻩ ﻋﺮﺽ ﺍﳊﺎﺋﻂ‪.‬‬
‫ﺃﻋﻄﻲ ﻟﻜﻢ ﺃﻣﺜﻠﺔ‪:‬‬
‫ﻼ ﻋﻨﺪﻧﺎ ﰲ ﺑﻌﺾ ﺍﶈﺎﻓﻈﺎﺕ ﺃﻭ ﻣﺎ ﺗ‪‬ﺴﻤ‪‬ﻰ ﺑﺎﻟﻮﻻﻳﺎﺕ ‪..‬‬
‫ﻣﺜ ﹰ‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺷﻘﺮﺓ‪ :‬ﻳﻌﲏ ﻋﻔﻮﹰﺍ! ﳌﺎ ﺗﻘﻮﻝ ﱄ ﺿﺮﺑﻮﺍ ﺑﻪ ﻋﺮﺽ ﺍﳊﺎﺋﻂ ﻛﺄﻧ‪‬ﻪ ـ ﻳﻌﲏ ـ ﰲ‬
‫ﻣﻘﺪﻭﺭﻫﻢ ﺃﻭ ﻣﺴﺘﻄﺎﻋﻬﻢ ﺍﻟﺘﻐﻴﲑ؟‬
‫)‪ (1‬ﻛﻴﻒ ﻫﺬﺍ ﻭﻫﻢ ﻻ ﻳ‪‬ﺴﻤﺢ ﳍﻢ ﺑﺎﻟﺪﺧﻮﻝ ﺣﱴ ﻳ‪‬ﺆﺩ‪‬ﻭﺍ ﺍﻟﻴﻤﲔ ﺍﻟﺪﺳﺘﻮﺭﻳﺔ ﻋﻠﻰ ﺍﺣﺘﺮﺍﻡ ﺍﻟﺪﺳﺘﻮﺭ ﻭﺍﻹﳝﺎﻥ ﺑﺎﻟﺪﳝﻘﺮﺍﻃﻴﺔ ‪..‬؟!‬
‫ﺴﺒ‪‬ﻮ ﹶﻥ{! ]ﺍﻟﺰﻣﺮ ‪.[50‬‬
‫)‪ (2‬ﻗﻠﺖ‪ :‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ } :‬ﹶﻗ ‪‬ﺪ ﻗﹶﺎﹶﻟﻬ‪‬ﺎ ﺍﻟﱠﺬِﻳ ‪‬ﻦ ﻣِﻦ ﹶﻗ ‪‬ﺒ ِﻠ ِﻬ ‪‬ﻢ ﹶﻓﻤ‪‬ﺎ ﹶﺃ ﹾﻏﻨ‪‬ﻰ ‪‬ﻋ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ﹾﻜ ِ‬
‫ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ )) :‬ﺇﻧ‪‬ﻤﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﳋﻮﺍﺗﻴﻢ ((‪ ،‬ﻭﺭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(6607‬ﻓﻤﺎ ﻫﻲ ﺧﺎﲤﺔ ﻫﺬﻩ )ﺍﻟﻄﺒﺨﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ(‬
‫ﺍﻟﻴﻮﻡ؟!‬
‫ﻓﺈﻥ ﻗﺎﻟﻮﺍ‪ :‬ﺍﳊﻜﻮﻣﺔ ﻓﻌﻠﺖ ‪ ..‬ﻭﻓﻌﻠﺖ ‪ ..‬ﻗﻠﻨﺎ‪ :‬ﻭﻫﻞ ﻳ‪‬ﻐﻠﺐ ﺍﷲ؟! ﻭﺇﺫﺍ ﻛﺎﻧﻮﺍ ‪‬ﺬﻩ ﺍﻟﺼﻔﺔ ﺍﻟﱵ ﺫﻛﺮ ﺍﻟﺴﺎﺋ ﹸﻞ ﻓﻠﻤﺎﺫﺍ ﺗﺮﻛﻬﻢ‬
‫ﲔ{؟! ]ﺍﻟﺮﻭﻡ ‪.[47‬‬
‫ﺼ ‪‬ﺮ ﺍ ﹸﳌ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺭﺑ‪‬ﻬﻢ ﻳﻨﻜﺸﻔﻮﻥ ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ‪ } :‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﺣﻘ‪‬ﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫)‪ (3‬ﺗﺄﻣ‪‬ﻞ؛ ﺇﻧ‪‬ﻪ ﱂ ﻳﺴﺘﻔِﺪ ﺷﻴﺌﹰﺎ ﻣﻦ ﻛﻼﻡ ﺍﻟﺸﻴﺦ‪ ،‬ﺑﻞ ﺇﻧ‪‬ﻪ ﻳﺮﻳﺪ ﺃﻥ ﻳ‪‬ﻠﻘﱢﻦ ﺍﻟﺸﻴﺦ‪ ،‬ﻛﺄ ﱠﻥ ﺍﻟﺸﻴ ‪‬ﺦ ﻗﺪ ﺧﻔﻴﺖ ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ!‬

‫–‪124@åß@65@òzÐ‬‬

‫ﻼ ﻫﻨﺎﻙ ﺑﻴﻮﺕ ﺍﻟﺪﻋﺎﺭﺓ ﰲ ﺑﻌﺾ ﺍﻟﻮﻻﻳﺎﺕ ﺍﶈﺎﻓﻈﺎﺕ‪ ،‬ﻭﺍﳋﻤ‪‬ﺎﺭﺍﺕ‬
‫ﻗﺎﻝ ﺍﻟﺴﺎﺋﻞ‪ :‬ﺃﻋﻄﻲ ﻣﺜﺎ ﹰﻻ‪ :‬ﻣﺜ ﹰ‬
‫)‪(1‬‬
‫ﻼ ﻋﻨﺪﻧﺎ ﰲ ﻭﻻﻳﺎﺕ ﻭﻣﻌﻈﻢ ﺍﻟﻮﻻﻳﺎﺕ ﺃﹸﻏﻠﻘﺖ ﺑﻴﻮﺕ ﺍﻟﺪﻋﺎﺭﺓ‪ ،‬ﺃﻏﻠﻘﺖ ‪ ،‬ﺍﻟﻨﻈﺎﻡ‬
‫ﻳﻌﲏ ‪ ...‬ﻓﺎﻵﻥ ﻣﺜ ﹰ‬
‫ﺍﻋﺘﺮﺽ‪ ،‬ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﺻﻼﺣﻴﺔ ﺭﺅﺳﺎﺀ ﺍﻟﺒﻠﺪﻳﺎﺕ‪ ،‬ﻫﻲ ﻣﻦ ﺻﻼﺣﻴﺎﺕ ﻭﺯﺍﺭﺓ ﺍﻟﺪﺍﺧﻠﻴﺔ‪ ،‬ﻭﻛﺬﺍ‬
‫ﻭﻛﺬﺍ‪ ،‬ﻭﻟﻜﻦ ﺭﻏﻢ ﻫﺬﺍ ﺇﺧﻮﺍﻧﻨﺎ ﲪﻠﻮﺍ ﺑﻘﻮﺓ ﻭﻛﺎﻧﺖ ﻫﻨﺎﻙ ﻣﺴﲑﺍﺕ ﺷﻌﺒﻴﺔ‪ ،‬ﻭﺃﻏﻠﻘﺖ‪.‬‬
‫ﻭﺃﺫﻛﺮ ﰲ ﻣﺪﻳﻨﺔ ﻗﺴﻨﻄﻴﻨﺔ ـ ﻣﺮﻛﺰ ﺍﻟﺒﻐﺎﺀ ﰲ ﺍﳉﺰﺍﺋﺮ ـ ﻓﺄﹸﻏﻠﻘﺖ ﻛﻞ ﺍﻟﺒﻴﻮﺕ ﺇﱁ ـ ﻭﺍﳊﻤﺪ ﷲ‬
‫ـ ﻗﺒﻞ ﺷﻬﺮ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﻮﻻﻳﺎﺕ‪ ،‬ﻭﻻﻳﺔ ﺳﻄﻴﻒ ﻛﺒﲑﺓ‪ ،‬ﻭﺑﻌﺾ ﺍﻟﻮﻻﻳﺎﺕ ﺃﹸﻏﻠﻘﺖ ﻛﻞ‬
‫ﺍﳋﻤ‪‬ﺎﺭﺍﺕ‪ ،‬ﻭﺃﺫﻛﺮ ﰲ ﻣﺪﻳﻨﺔ ﻋﻨﺎﺑﺔ ـ ﻣﺸﻬﻮﺭﺓ ﻋﻠﻰ ﺍﳊﺪﻭﺩ ﺍﻟﺘﻮﻧﺴﻴﺔ ـ ﻓﻴﻬﺎ ﲬﺮ‪ ،‬ﻣﺼﻨﻊ ﻟﻠﺨﻤﺮ ﻛﺒﲑ‬
‫)‪(2‬‬
‫ﻳ‪‬ﺼﺪ‪‬ﺭ ﻟﻠﺨﺎﺭﺝ‪ ،‬ﺃﹸﻏﻠﻖ ﻫﺬﺍ ﺍﳌﺼﻨﻊ‪ ،‬ﻭﻛﺎﻧﺖ ﻋﻠﻴﻪ ﻣﺸﺎﻛﻞ ﻛﺒﲑﺓ‪ ،‬ﻭﻟﻜﻦ ﺃﹸﻏﻠﻖ ﺭﻏﻢ ﻫﺬﺍ ‪.‬‬
‫ﺍﳊﻤﺪ ﷲ‪ ،‬ﳌﺎ ﺍﻟﻨﻈﺎﻡ ﻳﻌﺘﺮﺽ ﻋﻠﻰ ﺭﺅﺳﺎﺀ ﺍﻟﺒﻠﺪﻳﺎﺕ ﻳﺄﺗﻮﻥ ﺑﺎﻟﺸﻌﺐ ﻣﻊ )ﺍﳉﺒﻬﺔ ﺍﻹﺳﻼﻣﻴﺔ( ﺗﻜﻮﻥ‬
‫ﻣﺴﲑﺓ ﺿﺨﻤﺔ ﻓﻴﻬﺎ ﺍﻵﻻﻑ‪ ،‬ﻓﻴ‪‬ﻄﺒ‪‬ﻖ ﺍﻟﻘﺎﻧﻮﻥ‪.‬‬
‫ﻭﺍﻵﻥ ـ ﺍﳊﻖ ﺇﺧﻮﺍﻧﻨﺎ ـ ﺭﻏﻢ ﻓﻴﻪ ﺍﻟﻨﻈﺎﻡ ﻳ‪‬ﻌﺮﻗﻞ‪ ،‬ﻭﻟﻜﻦ ﻫﻢ ﻳﻨﻔﻌﻮﻥ ﰲ ﻫﺬﺍ‪ ،‬ﻭﺣﻘﱠﻘﻮﺍ ﳒﺎﺣﺎﺕ‬
‫ﻃﻴ‪‬ﺒﺔ ﺟﺪ‪‬ﺍ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪ ،‬ﻭﻟﻜﻦ ـ ﻳﻌﲏ ـ ﺍﻟﺬﻱ ﻣﺎ ﻣﻦ ﺷﻲﺀ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻻ‬
‫ﻳﺄﺧﺬﻭﻥ ﺑﻪ‪ ،‬ﻭﻟﻮ ﺗﺴﺒ‪‬ﺐ ﻫﺬﺍ ﰲ ـ ﻣﺜﻼﹰ ﻋﻨﺪﻧﺎ ﰲ ﺑﻌﺾ ﺍﶈﺎﻓﻈﺎﺕ ـ ﺍﻋﺘﻘﻠﻮﺍ ﺑﻌﺾ ﺭﺅﺳﺎﺀ ﺍﻟﺒﻠﺪﻳﺎﺕ؛‬
‫ﺴﻌ‪‬ﻮﻥ ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹸﻔﻜﱡﻮﺍ ﻫﺬﻩ ﺍﻟﻌﻘﺪﺓ ﺃﻥ‬
‫ﻷﻧ‪‬ﻬﻢ ﲢﺪ‪‬ﻭﺍ ﺍﻟﻨﻈﺎﻡ‪ ،‬ﻭﻟﻜﻦ ﺇﺧﻮﺍﻧﻨﺎ ﻣﺎﺿﲔ ﰲ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭ‪‬ﻳ ‪‬‬
‫ﻳﺄﺧﺬﻭﺍ ﺍﻟﱪﳌﺎﻥ ﺑﺎﻷﻏﻠﺒﻴﺔ ﻛﻤﺎ ﻳ‪‬ﺘﻤﻨ‪‬ﻮﻥ‪ ،‬ﻭﺍﻵﻣﺎﻝ ـ ﻳﻌﲏ ـ ﻛﻞ ﺍﳌﺆﺷﺮﺍﺕ ﺗﺪ ﱡﻝ ـ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻭﺇﺫﺍ ﻣﺎ‬
‫ﻒ ﻭﺍﺭﺀ )ﺍﳉﺒﻬﺔ‬
‫ﻭﻓﱠﻖ ـ ﺃﻥ ﻳﺼﻠﻮﺍ ﺇﱃ ﺍﻟﱪﳌﺎﻥ ﺑﺎﻷﻏﻠﺒﻴﺔ‪ ،‬ﻭﺍﻟﺸﻌﺐ ـ ﻭﺍﳊﻤﺪ ﷲ ـ ﻛﻠﱡﻪ ﻣﻠ‪‬ﺘ ‪‬‬
‫ﺍﻹﺳﻼﻣﻴﺔ( ﻭﺍﷲ ﺃﻋﻠﻰ ﻭﺃﻋﻠﻢ!‬
‫ﲑ ﻋﺎﺑﺊ ‪‬ﺬﻩ ﺍﳌﺒﺎﻟﻐﺎﺕ ـ‪ :‬ﻣﺎﺫﺍ ﺗﺘﺼﻮ‪‬ﺭﻭﻥ‪ :‬ﺍﻟﻨﻈﺎﻡ ﺍﻟﻘﺎﺋﻢ ﺍﻵﻥ ﻣ‪‬ﺪﻋ ‪‬ﻢ ﻣﻦ ِﻗ‪‬ﺒﻞ‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ـ ﻏ ‪‬‬
‫ﺖ ﺃﻧ‪‬ﻪ ﻛﻐﲑﻩ ﻣﻦ ﺍﳌﺘﺤﻤ‪‬ﺴﲔ ﺍﳌﺮﺍﻫﻘﲔ ﺍﻟﺬﻳﻦ‬
‫ﺖ ﺍﻟﺸﺮﻳﻂ ﻭﺃﻧﺎ ﰲ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﻭﻇﻨﻨ ‪‬‬
‫ﺖ ﺃﹸﺣﺴ‪‬ﻦ ﻇﻨ‪‬ﻲ ‪‬ﺬﺍ ﺍﻟﺴﺎﺋﻞ ﺃ ‪‬ﻭ ﹶﻝ ﻣﺎ ﲰﻌ ‪‬‬
‫)‪ (1‬ﻛﻨ ‪‬‬
‫ﺕ‬
‫ﺖ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﺍﻟﺼﺎﺭﺧﺔ ﺑﺎﻟﻜﺬﺏ ـ ﻭﻫﻲ ﻗﻮﻟﻪ‪ :‬ﻣﻌﻈﻢ ﺍﻟﻮﻻﻳﺎﺕ ـ ﺯﻫﺪ ‪‬‬
‫ﻋﻨﺪﻫﻢ ﺷﻲﺀ ﻣﻦ ﺍﻟﺼﺪﻕ‪ ،‬ﻟﻜﻦ ﹶﻟﻤ‪‬ﺎ ﲰﻌ ‪‬‬
‫ﻓﻴﻪ‪ ،‬ﻭﻟﺬﻟﻚ ﹶﻟﻤ‪‬ﺎ ﻗﺎﺑﻠﺘﻪ ﺑﻌﺪ ﺭﺟﻮﻋﻪ ﺇﱃ ﺍﳉﺰﺍﺋﺮ ﻧﺼﺤﺘ‪‬ﻪ ﺑﻜﻠﻤﺎﺕ ﻗﻠﻴﻼﺕ ﻭﺗﺮﻛﺘ‪‬ﻪ‪ ،‬ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ‪.‬‬
‫)‪ (2‬ﻟﻴﺘﺄﻣ‪‬ﻞ ﺍﻟﻘﺎﺭﺉ ﺍﳌﻨﻬ ‪‬ﺞ ﺍﳊﺮﻛﻲ؛ ﻓﺈ‪‬ﻧﻪ ﻳﺘﺤﺮ‪‬ﻙ ﻟﻜ ﱢﻞ ﺷﻲﺀ ﺇ ﱠﻻ ﻟﺪﻋﻮﺓ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﱵ ‪‬ﺘ ‪‬ﻢ ـ ﺃ ‪‬ﻭ ﹶﻝ ﻣﺎ ‪‬ﺘ ‪‬ﻢ ـ ِﺑﻤ‪‬ﺤﺎﺭﺑﺔ ﺍﻟﺸﺮﻙ‪،‬‬
‫ﺇ ﱠﻥ ﻫﺬﺍ ﺍﻟﺴﺎﺋﻞ ﻗﺪ ﺫﻛﺮ ﲨﻠﺔ ﻣﻦ ﺍﳌﻨﻜﺮﺍﺕ ﺇ ﱠﻻ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﻫﻜﺬﺍ ﻋﺮﻓﻨﺎ ﺍﳌﻨﻬﺞ ﺍﳊﺮﻛﻲ ﻳ‪‬ﺆﺟ‪‬ﻞ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺄﺻﻞ ﺍﻷﺻﻮﻝ ـ‬
‫ﺐ ﺟﺎ ‪‬ﻡ ﻏﻀﺒﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﱂ ﻳﻐﻀﺐ‬
‫ﻀ ‪‬ﺞ ﲟﺎ ﻫﻮ ﺩﻭﻧﻪ‪ ،‬ﻣﻊ ﺃﻧ‪‬ﻪ ﻟﻮ ﺣﺎﺭﺏ ﲨﻴﻊ ﺍﳌﻨﻜﺮﺍﺕ‪ ،‬ﻭﺻ ‪‬‬
‫ﺇﻥ ﻛﺎﻥ ‪‬ﺧﻄﹶﺮ ﻋﻠﻰ ﺑﺎﻟﻪ ـ ﻭ‪‬ﻳ ِ‬
‫ﺖ ﻟﻴ‪‬ﺤﺒ‪‬ﻄﻦ‪ ‬ﻋﻤﻠﹸﻚ ﻭﻟﺘﻜﻮﻧﻦ‪ ‬ﻣﻦ‬
‫ﳊ ‪‬ﻖ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ ﱂ ﻳﻨﻔﻌﻪ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﻟﺌﻦ ﺃﺷﺮﻛ ‪‬‬
‫ﺍﳋﺎﺳﺮﻳﻦ{ ]ﺍﻟﺰﻣﺮ ‪.[65‬‬

‫–‪124@åß@66@òzÐ‬‬

‫ﺍﻟﻜﻔﺎﺭ ﺍﻟﺬﻳﻦ ﺍﺣﺘﻠﻮﺍ ﺍﳋﻠﻴﺞ‪ ،‬ﻭﻓﻌﻠﻮﺍ ﻣﺎ ﻓﻌﻠﻮﺍ ﺃﻡ ﻻ؟‬

‫)‪(1‬‬

‫‪.‬‬

‫ﻭﺇ ﱠﻻ ﻧﺎﺣﻴﺔ ﺍﻟﺴﻴﺎﺳﺔ ]ﻻ ﺗﺮﻏﺐ[؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﹶﺃﻋِﺪ ﺍﻟﺴﺆﺍﻝ!‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻛﺄﻧ‪‬ﻲ ﺷﻌﺮﺕ ﺃﻧ‪‬ﻪ ﺍﳓﺮﺝ ﻣﻦ ﻫﺬﺍ!‬
‫ﺖ ﻣﻌﻚ!‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻻ! ﻻ! ﺃﺑﺪﹰﺍ ﻭﺍﷲ ﻣﺎ ﻛﻨ ‪‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺇﺫﻥ ﻣﺎ ﻫﻮ ﺍﳉﻮﺍﺏ؟‬
‫ﺖ ﺍﻟﺴﺆﺍﻝ ‪ ..‬ﻣﺎ ﺃﺫﻛﺮ ﺍﻟﺴﺆﺍﻝ‪ ،‬ﺳﻴ‪‬ﺪﻱ! ﺍﻟﺴﺆﺍﻝ‪ ،‬ﺃﺭﻳﺪ ﺇﻋﺎﺩﺓ ﺍﻟﺴﺆﺍﻝ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻟﻮ ﲰﺤ ‪‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻻ ﺑﺄﺱ‪ ،‬ﺃﻗﻮﻝ‪ :‬ﻣﺎﺫﺍ ﺗﻌﺘﻘﺪ‪ :‬ﺍﻟﻨﻈﺎﻡ ﺍﳊﺎﻛﻢ ﺍﻵﻥ ﰲ ﺩﻭﻟﺘﻜﻢ ﻭﰲ ﻛ ﱢﻞ ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﻧﻘﻮﻝ‪:‬‬
‫ﺇﻧ‪‬ﻬﺎ ﺩﻭﻝ ﺇﺳﻼﻣﻴﺔ؛ ﻧﻈﺮﹰﺍ ﺇﱃ ﺷﻌﻮ‪‬ﺎ ‪ ...‬ﺍﻟﺸﻌﺐ ﻣﺴﺘﻌ ‪‬ﺪ ﻟﻠﺨﺮﻭﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ؟‬
‫ﻧﻌﻮﺩ ﺇﱃ ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﻫﻞ ﺍﻟﺸﻌﺐ ﻣﺴﺘﻌﺪ‪ ‬ﻟﻠﺨﺮﻭﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ﺍﺳﺘﻌﺪﺍﺩﹰﺍ ﻣﻦ ﺍﻟﻨﻮﻋﲔ‪:‬‬
‫ﺍﻻﺳﺘﻌﺪﺍﺩ ﺍﳌﻌﻨﻮﻱ ﺍﻟﺮﻭﺣﻲ‪ ،‬ﻭﺍﻻﺳﺘﻌﺪﺍﺩ ﺍﳌﺎﺩﻱ؟‬
‫ﺇﻥ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﺄﻧﺎ ﺃﻗﻮﻝ‪ :‬ﻋﺠ‪‬ﻠﻮﺍ! ﻭﻻ ﺗﺘ‪‬ﺨﺬﻭﺍ ﻫﺬﻩ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﺃﻧ‪‬ﻪ‪ :‬ﳓﻦ ﻧﺮﻳﺪ ﺃﻥ‬
‫)‪(2‬‬
‫ﻧﺪﺧﻞ ﰲ ﺍﻟﱪﳌﺎﻥ ﻣﻦ ﺃﺟﻞ ﺍﻹﺻﻼﺡ ﺑﻄﺮﻳﻘﺔ ﻻ ﻳﺸﻌﺮ ﺍﳊﺎﻛﻢ ﻛﻴﻒ ﺗ‪‬ﺆﻛﹶﻞ ﺍﻟﻜﺘﻒ!! ‪.‬‬
‫ﷲ ﺍﻟﻌﺪ ‪‬ﻭ ﻋﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﱂ ﻳﻜﻦ ﹶﺛ ‪‬ﻢ ﺍﺣﺘﻼ ﹲﻝ‪.‬‬
‫)‪ (1‬ﺍﳊﻤﺪ ﷲ‪ ،‬ﻟﻘﺪ ‪‬ﺩﺣ‪‬ﺮ ﺍ ُ‬
‫)‪ (2‬ﻫﻞ ﻳ‪‬ﻤﻜﻦ ﺃﻥ ﻳ‪‬ﻔﻬﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺃ ﱠﻥ ﺍﻟﺸﻴﺦ ـ ﺭﲪﻪ ﺍﷲ ـ ﻳﺄﻣﺮ ﺑﺎﳋﺮﻭﺝ؟! ﻫﻞ ﻳ‪‬ﻔﻬﻢ ﻣﻨﻪ ﻫﺬﺍ ﻣﻦ ﻗﺮﻳﺐ ﺃﻭ ﻣﻦ‬
‫ﺑﻌﻴﺪ؟! ﻣﻦ ﺻﺮﻳﺢ ﺍﻟﻌﺒﺎﺭﺓ ﺃﻭ ﻣﻦ ﺩﻻﻟﺔ ﺍﻹﺷﺎﺭﺓ؟! ﻣﻦ ﻣﻨﻄﻮﻗﻪ ﺃﻭ ﻣﻦ ﻣﻔﻬﻮﻣﻪ؟! }ﻑِﺇﻧ‪‬ﻬ‪‬ﺎ ﹶﻻ ‪‬ﺗ ‪‬ﻌﻤ‪‬ﻰ ﺍ َﻷ‪‬ﺑﺼ‪‬ﺎ ‪‬ﺭ ‪‬ﻭﹶﻟﻜِﻦ ‪‬ﺗ ‪‬ﻌﻤ‪‬ﻰ‬
‫ﺏ ﺍﻟﱠﺘِﻲ ﻓِﻲ ﺍﻟﺼ‪‬ﺪ‪‬ﻭ ِﺭ{! ]ﺍﳊﺞ ‪.[46‬‬
‫ﺍﻟ ﹸﻘﻠﹸﻮ ‪‬‬
‫ﻼِﺗ ِﻬ ‪‬ﻢ ﺳ‪‬ﺎﻫ‪‬ﻮ ﹶﻥ{؟! ]ﺍﳌﺎﻋﻮﻥ ‪4‬‬
‫ﺻﹶ‬
‫ﲔ{ ﻋﻦ ﻗﻮﻟﻪ‪} :‬ﺍﻟﱠﺬِﻳ ‪‬ﻦ ‪‬ﻫ ‪‬ﻢ ﻋ‪‬ﻦ ‪‬‬
‫ﺼﻠﱢ ‪‬‬
‫ﻫﻞ ﳚﻮﺯ ﻟﻌﺎﻗﻞ ﺃﻥ ﻳﻘﻄﻊ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ } :‬ﹶﻓ ‪‬ﻮ‪‬ﻳ ﹲﻞ ِﻟ ﹾﻠ ‪‬ﻤ ‪‬‬
‫ـ ‪.[5‬‬
‫ﻫﻞ ﳚﻮﺯ ﻟﻌﺎﻗﻞ ﺃﻥ ﻳﻘﺮﺃ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ } :‬ﹸﻗ ﹾﻞ ِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ِﻟ ﹾﻠﺮ‪ ‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﻭﹶﻟ ‪‬ﺪ ﹶﻓﹶﺄﻧ‪‬ﺎ ﹶﺃﻭ‪ ‬ﹸﻝ ﺍﻟﻌ‪‬ﺎِﺑﺪِﻳ ‪‬ﻦ{ ]ﺍﻟﺰﺧﺮﻑ ‪ [81‬ﱠﰒ ﻳﻔﻬﻢ ﻣﻨﻪ ﺃ ﱠﻥ‬
‫ﻚ ﰲ ﺫﻟﻚ؟!‬
‫ﷲ ﻭﻟﺪﺍﹰ‪ ،‬ﺃﻭ ﺃ ﱠﻥ ﺍﻟﺮﺳﻮ ﹶﻝ  ﺩﺧﻠﻪ ﺷ ‪‬‬
‫ﻫﻞ ﳚﻮﺯ ﻟﻌﺎﻗﻞ ﺃﻥ ﻳﻔﻬﻢ ﻣﻦ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻜﻔﱠﺎﺭ ‪‬ﺪﻳﺪﹰﺍ‪} :‬ﺍ ‪‬ﻋ ‪‬ﻤﻠﹸﻮﺍ ﻣ‪‬ﺎ ِﺷ ﹾﺌ‪‬ﺘ ‪‬ﻢ{ ]ﻓﺼﻠﺖ ‪ [40‬ﺃﻧ‪‬ﻪ ﻳﺄﻣﺮ ﺳﺒﺤﺎﻧﻪ ﺑﻜ ﱢﻞ‬
‫ﻋﻤﻞ‪ :‬ﺳﻴ‪‬ﺌﻪ ﻭﺣ‪‬ﺴﻨِﻪ؟!‬
‫ﺖ ﺍﻟ ‪‬ﻌﺰِﻳ ‪‬ﺰ ﺍﻟ ﹶﻜ ِﺮ ‪‬ﱘ{ ]ﺍﻟﺪﺧﺎﻥ ‪ [49‬ﺃﻧ‪‬ﻪ ﺃﻋﺰ‪‬ﻩ‬
‫ﻚ ﺃﹶﻧ ‪‬‬
‫ﻕ ِﺇﻧ‪ ‬‬
‫ﻫﻞ ﳚﻮﺯ ﻟﻌﺎﻗﻞ ﺃﻥ ﻳﻔﻬﻢ ﻣﻦ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻷﻫﻞ ﺍﻟﻨﺎﺭ ﺇﻫﺎﻧ ﹰﺔ‪ } :‬ﹸﺫ ‪‬‬
‫ﻭﺃﻛﺮ‪‬ﻣﻪ؟!‬
‫ﺇ ﱠﻥ ﻗﻮ ﹶﻝ ﺍﻟﺸﻴﺦ‪ )) :‬ﻋﺠ‪‬ﻠﻮﺍ (( ﻻ ﳜﺮﺝ ﻋﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﺍﻟﻘﺮﺁﱐ؛ ﻭﻗﺪ ﻇﻬﺮ ﱄ ﺃ ﱠﻥ ﺍﻟﺸﻴﺦ ﺃﺭﺍﺩ ﺃﻣﺮﻳﻦ ﳘﺎ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺑﻴﺎﻥ ﺗﻨﺎﻗﺾ ﺍﻟﺴﺎﺋﻞ ﻭﻓﺮﻗﺘﻪ؛ ﻷﻧ‪‬ﻬﻢ ﻳﺰﻋﻤﻮﻥ ﺃ‪‬ﻧﻬﻢ ﻋﻠﻰ ﺍﺳﺘﻌﺪﺍﺩ ﻟﻠﺤ ﱢﻞ ﺍﻟﺪ‪‬ﻣﻮﻱ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﺇﺫﹰﺍ ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﳊ ﱢﻞ‬
‫ﺍﻟﺴﻴﺎﺳﻲ؟!‬

‫–‪124@åß@67@òzÐ‬‬

‫ﻱ ﺷﻌﺐ ﻳﻌﲏ ـ ﻋﻨﺪﻫﺎ ﻣﺜﻞ ﻫﺬﺍ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻠﺨﺮﻭﺝ‬
‫ﻟﻜﻦ ﻫﻞ ﺗﻈ ‪‬ﻦ ﺃ ﱠﻥ ﺍﻟﺸﻌﻮﺏ ﺍﳌﺴﻠﻤﺔ ـ ﰲ ﺃ ‪‬‬
‫ﻋﻠﻰ ﺍﳊﺎﻛﻢ‪ ،‬ﻭﻟﻮ ‪‬ﺬﻩ ﺍﻟﻄﺮﻕ ﺍ ﹸﳌﻠﹾﺘﻮﻳ‪‬ﺔ ﺍﻟﻮﺋﻴﺪﺓ ﺍﻟﻠﻄﻴﻔﺔ ﺍﻟﻨﺎﻋﻤﺔ‪.‬‬
‫ﻓﺤﻴﻨﻤﺎ ﺗ‪‬ﺴ ﹾﻠﺴ‪‬ﻠﻨﺎ ﰲ ﺗﺼﻮ‪‬ﺭ ﺍﳌﻮﺿﻮﻉ ﺣﱴ ﻭﻗﻊ ﺍﻟﺼ‪‬ﺪﺍﻡ ﺑﲔ ﺍﳊﺎﻛﻢ ﻭﺍﶈﻜﻮﻡ‪ ،‬ﻫﻞ ﺍﻟﺸﻌﺐ ﻋﻨﺪﻩ‬
‫ﺍﺳﺘﻌﺪﺍﺩ ﳌﻘﺎﻭﻣﺔ ﺍﳊﺎﻛﻢ ﻭﹸﻗﻮ‪‬ﺗﻪ ﻭﻣ‪‬ﻦ ﻭﺭﺍﺀﻩ؟‬
‫ﺐ ﻣﺴﺘﻌ ‪‬ﺪ ﺑﻘﻴﺎﺩﺓ ﺍﳉﺒﻬﺔ‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺠﺰﺍﺋﺮ ـ ﺣﺴﺐ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﻭﻇﺎﻫﺮ ـ ﺃ ﱠﻥ ﺍﻟﺸﻌ ‪‬‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻟﻺﻧﻘﺎﺫ ﺃﻥ ﳜﺮﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ﺑﺈﺫﻥ ﺍﷲ!!‬
‫ﺖ ﻋﻦ ﺷﻴﺌﲔ ﻫﻨﺎﻙ‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺃﺭﺟﻮﻙ ﻣﺎ ِﲢ ‪‬ﺪ ﻋﻦ ﺍﳉﻮﺍﺏ‪ ،‬ﺃﻧﺎ ﻣﺎ ﺃﺳﺄﻝ‪ :‬ﻣﺴﺘﻌ ‪‬ﺪ ﺃﻭ ﻻ‪ ،‬ﺃﻧﺎ ﺳﺄﻟ ‪‬‬
‫ﻱ ﺍﻟﺴﻼﺣﻲ؟ ﻫﺬﺍ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻣﻮﺟﻮﺩ؟‬
‫ﻣﻮﺟﻮﺩﻳﻦ ﺃﻡ ﻻ‪ :‬ﺍﻻﺳﺘﻌﺪﺍﺩ ﺍﻹﳝﺎﱐ ﺍﻟﺮﻭﺣﻲ‪ ،‬ﻭﺍﻻﺳﺘﻌﺪﺍﺩ ﺍﳌﺎﺩ ‪‬‬
‫ﻭﺍﺿﺢ ﺳ‪‬ﺆﺍﱄ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻧﻌﻢ! ﻭﺍﺿﺢ ﺍﻟﺴﺆﺍﻝ‪.‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻓﻠﻴﻜﻦ ﺇﺫﹰﺍ ﺍﳉﻮﺍﺏ ﻭﺍﺿﺤﹰﺎ ﺃﻳﻀﹰﺎ!‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻭﺍﺿﺤﹰﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬
‫ﻓﺄﻣ‪‬ﺎ ﻋﻦ ﺍﳉﺎﻧﺐ ﺍﻟﺮﻭﺣﻲ‪ :‬ﻓﻬﻨﺎﻙ ـ ﻳﻌﲏ ـ ﻣﻦ ﻣﺎ ﻳﻜﻔﻲ ﺃﻥ ﳚﻌﻞ ﺍﻟﺸﻌﺐ ﺍﳉﺰﺍﺋﺮﻱ ﻳﻬﺐ‪،‬‬
‫ﺥ ﺍﻟﺬﻳﻦ ﻧﺬﺭﻭﺍ ﺃﻧﻔﺴﻬﻢ‬
‫ﻭﺗﺪﻓﻌﻪ ﻋﻘﻴﺪﺗ‪‬ﻪ ﺇﱃ ﺃﻥ ﳜﺮﺝ ﻋﻠﻰ ﺍﻟﻈﺎﱂ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﻣﻘﺪ‪‬ﻣﺔ ﻫﺬﺍ ﺍﻟﺸﻌﺐ ﺍﻟﺸﻴﻮ ‪‬‬
‫)‪(1‬‬
‫ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪ ،‬ﻓﻬﻨﺎﻙ ﻣﺎ ﻳﺪﻓﻊ ـ ﻳﻌﲏ ـ ﻣﺎ ﺃﻗﻮﻝ ﻫﻨﺎﻙ ﺍﳉﺎﻧﺐ ﺍﻟﻜﺎﰲ ﺍﻟﻜﻠﱢﻲ‪ ،‬ﻭﻟﻜﻦ ﻫﻨﺎﻙ‬
‫ﻣﺎ ﻳﺪﻓﻊ ﺍﻟﺸﻌﺐ ﻟﻜﻲ ﳜﺮﺝ ﰲ ﻭﺟﻪ ﺍﻟﻈﺎﱂ ﻭﻟﻴ‪‬ﺴﻘﻄﹶﻪ‪ ،‬ﻫﺬﺍ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻟﺮﻭﺣﻲ!!!‬
‫ﺃﻣﺎ ﺍﻻﺳﺘﻌﺪﺍﺩ ﺍﳌﺎﺩﻱ‪ :‬ﻗﺪ ﻻ ﺗﻜﻮﻥ ﻋﻨﺪﻱ ﻣﻌﺮﻓﺔ ـ ﻳﻌﲏ ـ ﻛﺒﲑﺓ ‪‬ﺬﺍ ﺍﳉﺎﻧﺐ‪ ،‬ﻭﻟﻜﻦ ﻓﻴﻪ ﻣﺎ‬
‫ﳝﻜﻦ ﻳﺆﺩﻱ ﻹﺳﻘﺎﻁ ﺍﻟﻨﻈﺎﻡ‪ ،‬ﺃﻗ ﱡﻞ ﺷﻲﺀ ﻓﻴﻪ!!‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻳﺎ ﺷﻴﺦ ـ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻚ ـ ﺃﺭﺟﻮ ﺃﻥ ﺗﻜﻮﻥ ﻧﻈﺮﺗﻜﻢ ﺑﻌﻴﺪﺓ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻷﻧ‪‬ﻪ ﺃﻧﺎ ﺣﻴﻨﻤﺎ ﺃﺗﻜﻠﱠﻢ ﻋﻦ ﺍﻟﻨﻈﺎﻡ ﺃﺭﺑﻂ ﻣﻌﻪ ﺍﻟﺮﺍﺿﻲ ﻋﻨﻪ‪ ،‬ﻭﺃﻧﺖ ﺣﻴﻨﻤﺎ ﺗ‪‬ﺠﻴﺐ ﻻ ﺗﺮﺑﻂ‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺑﻴﺎﻥ ﻋﺠﺰﻫﻢ ﻋﻠﻰ ﺃﻟﺴﻨﺘﻬﻢ؛ ﻷﻧ‪‬ﻪ ﻋﻠﱠﻖ ﺗﻌﺠﻴﻞ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺣﺼﻮﻝ ﻣﻘﺪﻣﺘﲔ ﳘﺎ‪:‬‬
‫ﻛﻔﺮ ﺍﳊﺎﻛﻢ‪ ،‬ﻭﻫﺬﺍ ﱂ ﻳﻮﺍﻓﻘﻬﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻷﺧﺮﻯ ﻫﻲ‪ :‬ﻭﺟﻮﺩ ﺍﻻﺳﺘﻌﺪﺍﺩ ﺍﳌﺎﺩﻱ ﻭﺍﳌﻌﻨﻮﻱ ﻟﺪﻯ ﺍﳋﺎﺭﺟﲔ‪ ،‬ﻭﻗﺪ ﺑﻴ‪‬ﻦ ﺍﻧﻌﺪﺍﻣﻪ‪،‬‬
‫ﻭﻣﺜﻠﹸﻪ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪} :‬ﻳﺎ ﻣﻌﺸﺮ ﺍﳉﻦ‪ ‬ﻭﺍﻹﻧﺲ ﺇﻥ ﺍﺳﺘﻄﻌﺘﻢ ﺃﻥ ﺗﻨﻔﺬﻭﺍ ﻣﻦ ﺃﻗﻄﺎﺭ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‬
‫ﻓﺎﻧﻔﺬﻭﺍ{ ]ﺍﻟﺮﲪﻦ ‪ [33‬ﻣﻊ ﺃﻧ‪‬ﻪ ﻻ ‪‬ﻳﻘﹾﺪﺭ ﺃﺣ ‪‬ﺪ ﻣﻦ ﻫﺆﻻﺀ ﻋﻠﻰ ﺍﳍﺮﻭﺏ ﻣﻦ ﺃﻣﺮ ﺍﷲ ﻭﻗﺪﺭﻩ‪.‬‬
‫ﺚ ﻓﻘﻬ ‪‬ﻲ‪ ،‬ﻻ ﻳﻨﻔﻊ ﻣﻌﻪ ﺍﻟﻠﻴﺎﺫ ﺑﺎﻷﺩﺑﻴﺎﺕ ﻭﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﻌﺎﻃﻔﻴﺔ!!‬
‫)‪ (1‬ﺗﺄﻣ‪‬ﻞ ﻫﺬﻩ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻷﺩﺑﻴﺔ ﺍﻟﻌﺎﻃﻔﻴﺔ‪ ،‬ﻣﻊ ﺃ ﱠﻥ ﺍﻟﺒﺤ ﹶ‬

‫–‪124@åß@68@òzÐ‬‬

‫ﻣﻌﻪ ﺍﻟﺮﺍﺿﻲ ﻋﻨﻪ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺻﺢ! ﻫﻮ ﻫﺬﺍ ﻣﻮﺟﻮﺩ‪ ،‬ﻻ ﺳﻴﻤﺎ ‪ ..‬ﳓﻦ ‪ ..‬ﻓﺮﻧﺴﺎ ﺗﻠﻌﺐ ﺩﻭﺭ ﻛﺒﲑ ﰲ ﺍﳉﺰﺍﺋﺮ!‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻃﻴ‪‬ﺐ! ﻓﺈﺫﹰﺍ ﻣﺎ ﻫﻲ ﺍﻻﺳﺘﻌﺪﺍﺩﺍﺕ ـ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ ـ ﻓﻴﻤﺎ ﺇﺫﺍ ﻭﻗﻌﺖ ﺍﻟﻮﺍﻗﻌﺔ؛ ﻷﻧ‪‬ﻪ‬
‫ﺃﺧﺸﻰ ﺃﻥ ﻳ‪‬ﺼﻴﺒﻜﻢ ﻣﺎ ﺃﺻﺎﺏ ﻏﲑ‪‬ﻛﻢ ﰲ ﻣﺼﺮ ﻭﻏﲑﻫﺎ‪ ،‬ﺃﻥ ﺗﺮﺟﻌﻮﺍ ﻣﻬﺰﻭﻣﲔ ﻣﻘﻬﻮﺭﻳﻦ ﻣﻘﺘﻮﻟﲔ ﺑﻼ‬
‫)‪(1‬‬
‫ﻓﺎﺋﺪﺓ ‪.‬‬
‫ﲑ ﺍﳍﹸﺪﻯ ﻫ‪‬ﺪﻯ ﳏﻤﺪ  ((‪.‬‬
‫ﺖ ﻧﻈﺮ‪‬ﻛﻢ ﺃﺧﲑﹰﺍ ﺇﱃ ﺍﳌﺒﺪﺇ ﺍﻹﺳﻼﻣ ‪‬ﻲ‪ )) :‬ﺧ ‪‬‬
‫ﻭﻟﺬﻟﻚ ﻓﺄﻧﺎ ﺃﹸﻟ ِﻔ ‪‬‬
‫ﻣﺎ ﻫﻮ ﺍﻟﺴﺒﻴﻞ ﺍﻟﺬﻱ ﻃﺮ‪‬ﻗﻪ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺣﱴ ﺃﻭﺟ‪‬ﺪ ﺍﳊﻜﻢ ﺍﻹﺳﻼﻣﻲ؟‬
‫ﱄ ﻋﻠﻴﻬﻢ ﺃﻡ ﺩﻋﺎﻫﻢ ﺇﱃ ﻛﻠﻤﺔ ﺍﳊ ‪‬ﻖ }ﹶﺃ ِﻥ‬
‫ﻼ ﺳﺎﻳ ‪‬ﺮ ﺍﻟﻜﻔﺎﺭ ﻭﺷﺎﺭﻛﻬﻢ ﰲ ﻧﻈﺎﻣﻬﻢ؛ ﻟﻜﻲ ﻳﺴﺘﻮ ﹶ‬
‫ﻫﱠ‬
‫ﺕ{؟! ]ﺍﻟﻨﺤﻞ ‪.[36‬‬
‫ﷲ ﻭ‪‬ﺍ ‪‬ﺟ‪‬ﺘِﻨﺒ‪‬ﻮﺍ ﺍﻟﻄﱠﺎﻏﹸﻮ ‪‬‬
‫ﺍ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻭﺍ ﺍ َ‬
‫ﺃﻟﻴﺲ ﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺒﻴﻞ ﺍﻟﺬﻱ ﻧﺆﻣﻦ ﺑﻪ ﳓﻦ ﻣﻌﺸﺮ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﲞﺎﺻﺔ ﺍﻟﺴﻠﻔﻴ‪‬ﲔ ﲨﻴﻌﺎﹰ؟!‬
‫ﺇﺫﹰﺍ ﻫﻞ ﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺒﻴﻞ ﺍﻟﺬﻱ ﻳ‪‬ﺮﺍﺩ ﺳﻠﻮﻛﹸﻪ ﺑﺎﻻﻧﻀﻤﺎﻡ ﺇﱃ ﺍﻟﱪﳌﺎﻥ؟‬
‫ﷲ‬
‫ﻫﻞ ﻫﻮ ﺳﺒﻴﻞ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﺬﻱ ﻗﺎﻝ ﻟﻨﺎ ﺭﺑ‪‬ﻨﺎ ﰲ ﺍﻟﻘﺮﺁﻥ‪} :‬ﹶﻟ ﹶﻘ ‪‬ﺪ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻓِﻲ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫)‪(2‬‬
‫ﺴ‪‬ﻨ ﹲﺔ{ ]ﺍﻷﺣﺰﺍﺏ ‪. [21‬‬
‫ﹸﺃ ‪‬ﺳ ‪‬ﻮ ﹲﺓ ‪‬ﺣ ‪‬‬
‫ﻓﻤ‪‬ﻦ ﺭﺃﻯ ﺍﻟﻌﱪﺓ ﺑﻐﲑﻩ ﻓﻠﻴﻌﺘﱪ!‬
‫ﺍﻟﺸﻌﻮﺏ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﳊﺮﻛﺔ ﺍﻟﻘﺎﺋﻤﺔ ﺍﻵﻥ ﰲ ﺍﳉﺰﺍﺋﺮ ﻣﺎ ﻫﻲ ﺍﻷُﻭﱃ ﻣﻦ ﻧﻮﻋﻬﺎ‪ ،‬ﻭﻟﻌﻠﱠﻜﻢ ﺗ‪‬ﻌﻠﻤﻮﻥ‬
‫ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ؟‬
‫ﻃﻴ‪‬ﺐ! ﻓﻤﺎﺫﺍ ﺍﺳﺘﻔﺎﺩﺕ ﻫﺬﻩ ﺍﳊﺮﻛﺎﺕ ﺍﻟﱵ ﺣﺎﻭﻟﺖ ‪ ..‬ﺃﻭ‪‬ﻝ ﺣﺮﻛﺔ ﻗﺎﻣﺖ ﻫﻢ ﲨﺎﻋﺔ )ﺍﻹﺧﻮﺍﻥ‬
‫ﺍﳌﺴﻠﻤﲔ( ﺍﻟﺬﻳﻦ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳ‪‬ﺼﻠﻮﺍ ﺇﱃ ﺍﳊﻜﻢ ﰲ ﻣﺼﺮ ﻣﻦ ﻃﺮﻳﻖ ﺃﻳﺶ؟ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ!‬
‫ﺷ‪‬ﻮ ﻛﺎﻧﺖ ﺍﻟﻌﺎﻗﺒﺔ؟‬
‫‪‬ﺩﺳ‪‬ﻮﺍ ﻭﺍﺣﺪﹰﺍ ﻳﺮﻣﻲ ﺣﺴﻦ ﺍﻟﺒﻨﺎ‪ ،‬ﻭﺇﺫﺍ ﺑﻪ ﻗﹸﺘﻞ‪ ،‬ﺭﺍﺣﺖ ﺍﻟﻘ ‪‬ﻮ ﹸﺓ ﻛﻠﱡﻬﺎ ﻫﺒﺎ ًﺀ ﻣﻨﺜﻮﺭﹰﺍ!‬
‫)‪ (1‬ﻟﻘﺪ ﻭﻗﻊ ﻫﺬﺍ ﻛﻠﱡﻪ ﻭﺍﷲ! ﻭﻫﺬﺍ ﻫﻮ ﺟﻮﺍﺏ ﻣﻦ ‪‬ﻳﺘ‪‬ﻬﻢ ﺑﺎﳉﻬﻞ ﺑﺎﻟﻮﺍﻗﻊ‪ ،‬ﻓﻬﻞ ﻋﺮﻑ ﺍﳌﺮﺍﻫِﻘﻮﻥ ﻗﻴﻤ ﹶﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ؟!‬
‫ﺇ ﱠﻥ ﺃﻫ ﹶﻞ ﺍﻟﻌﻠﻢ ﻳ‪‬ﺨﱪﻭﻧﻚ ـ ﲟﺎ ﺁﺗﺎﻫﻢ ﺍﷲُ ﻣﻦ ﻋﻠﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺳﲑ ﺍﻷﻭ‪‬ﻟﲔ ـ ﺑﺎﻟﻮﺍﻗﻊ ﺍﳌﹸﻐﻴ‪‬ﺐ‪ ،‬ﻭﻟﻴﺲ ﻫﻮ ﻣﻜﺎﺷﻔﺔ‬
‫ﺱ‬
‫ﻀ ِﺮ‪‬ﺑﻬ‪‬ﺎ ﻟِﻠﻨ‪‬ﺎ ِ‬
‫ﻚ ﺍ َﻷ ‪‬ﻣﺜﹶﺎ ﹸﻝ ‪‬ﻧ ‪‬‬
‫ﺻﻮﻓﻴﺔ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻫﻮ ﺑﺈﳊﺎﻕ ﺍﻟﺸﺒﻴﻪ ﺑﺎﻟﺸﺒﻴﻪ‪ ،‬ﻭﻗﻴﺎﺱ ﺍﻟﻨﻈﲑ ﻋﻠﻰ ﺍﻟﻨﻈﲑ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ } :‬ﻭِﺗ ﹾﻠ ‪‬‬
‫‪‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ ِﻘ ﹸﻠﻬ‪‬ﺎ ِﺇﻻﱠ ﺍﻟﻌ‪‬ﺎِﻟﻤ‪‬ﻮ ﹶﻥ{ ]ﺍﻟﻌﻨﻜﺒﻮﺕ ‪.[43‬‬
‫)‪ (2‬ﻫﺬﺍ ﻫﻮ ﺍﳉﻮﺍﺏ ﺍﻟﺘﺄﺻﻴﻠﻲ ﺍﻟﺬﻱ ﺳﺒﻖ ﺑﻴﺎ ﹸﻥ ﺗﺮﻛﻴﺰ ﺍﻟﺸﻴﺦ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻴ‪‬ﺬﻛﺮ!‬

‫–‪124@åß@69@òzÐ‬‬

‫ﺐ ﻣﺎ ‪‬ﺭ‪‬ﺑ ‪‬ﻲ ﺗﺮﺑﻴ ﹰﺔ ﺇﺳﻼﻣﻴﺔﹰ‪ ،‬ﺑﺄﻓﺮﺍﺩﻫﺎ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ‪‬ﺭ‪‬ﺑ ‪‬ﻲ ﺗﺮﺑﻴﺔ ﺣﺰﺑﻴﺔ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﹶﺃﻳ‪‬ﺶ؟‬
‫ﳌﺎﺫﺍ؟ ﻷ ﱠﻥ ﺍﻟﺸﻌ ‪‬‬
‫ﺐ!!‬
‫ﺍﳊﻜﻢ‪ ،‬ﱠﰒ ﳓﻦ ﺑﻌﺪ ﺫﻟﻚ ﻧ‪‬ﺼﻠ ‪‬ﺢ ﺍﻟﺸﻌ ‪‬‬
‫ﺃﻭ‪‬ﺭﺩﻫﺎ ﺳﻌ ‪‬ﺪ ﻭﺳﻌ ‪‬ﺪ ﻣﺸﺘﻤﻞ‬

‫ﻣﺎ ﻫﻜﺬﺍ ﻳﺎ ﺳﻌﺪ ﺗﻮﺭ‪‬ﺩ ﺍﻹﺑﻞ‬

‫ﺴ‪‬ﻨ ﹲﺔ{ ]ﺍﻷﺣﺰﺍﺏ ‪ ،[21‬ﻓﺄﻧﺎ ﺃﺭﺟﻮ ﺃ ﱠﻥ ﺇﺧﻮﺍﻧﻨﺎ‬
‫ﷲ ﹸﺃ ‪‬ﺳ ‪‬ﻮ ﹲﺓ ‪‬ﺣ ‪‬‬
‫ﻭﻟﺬﻟﻚ }ﹶﻟ ﹶﻘ ‪‬ﺪ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻓِﻲ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬
‫ﺼﺪ‪‬ﻕ ﻓﻴﻬﻢ ﺍﳌﺜﻞ ﺍﻟﻌﺮﰊ ﺍﻟﻘﺪﱘ‪ )) :‬ﻓﻼ ﹲﻥ ﻻ ﻳﻨﻈﺮ ﺇﱃ ﺃﺑﻌﺪ ﻣﻦ ﺃﹶﺭﻧ‪‬ﺒﺔ‬
‫ﻫﻨﺎﻙ‪ ،‬ﺗﻜﻮﻥ ﻧﻈﺮﺗ‪‬ﻬﻢ ﺑﻌﻴﺪﺓﹰ‪ ،‬ﻭﺃ ﱠﻻ ﻳ ‪‬‬
‫ﺃﻧﻔﻪ ((‪ ،‬ﻫﺬﻩ ﺍﻟﻌﲔ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﺭﻧﺒﺔ!‬
‫ﻧﺮﺟﻮ ﺃﻥ ﺗﻜﻮﻥ ﻧﻈﺮﺗ‪‬ﻜﻢ ﺑﻌﻴﺪﺓﹰ‪ ،‬ﻭﺑﻌﻴﺪ ﹰﺓ ﺟﺪ‪‬ﺍ!‬
‫ﺐ ﺃ ﱠﻥ ﺍﻟﺸﻌﺐ ﺍﳉﺰﺍﺋﺮﻱ ﺍﻵﻥ ﻫﻮ ﻣﻦ ﺍﻟﻘﻮﺓ ﺍﳌﺎﺩﻳﺔ ﻛﺎﳉﻴﺶ ﺍﻟﻌﺮﺍﻗﻲ‪ ،‬ﻛﺎﳉﻴﺶ ﺍﻟﻌﺮﺍﻗﻲ‪ ،‬ﻣﺎﺫﺍ‬
‫‪‬ﻫ ‪‬‬
‫ﻳ‪‬ﻔﻴﺪ؟ ﻣﺎﺫﺍ ﺃﻓﺎﺩ ﺍﳉﻴﺶ ﺍﻟﻌﺮﺍﻗﻲ؟!‬
‫ﻭﻟﺬﻟﻚ ﻓﺎﻹﳝﺎﻥ ﻗﺒﻞ ﻛ ﱢﻞ ﺷﻲﺀ‪ ،‬ﻭﻻ ﻳﻜﻔﻲ ﺍﻹﳝﺎﻥ ﲞﻤﺴﺔ‪ ،‬ﺑﻌﺸﺮﺓ‪ ،‬ﺑﺄﻟﻒ‪ ،‬ﺑﺄﻟﻮﻑ ﻣﺆﻟﱠﻔﺔ‪ ،‬ﺍﻟﺸﻌﺐ‬
‫ﻧﻔﺴ‪‬ﻪ ﻻﺯﻡ ﻳﻜﻮﻥ ـ ﺇﻳﺶ؟ ـ ﻣﺴﻠﻤﹰﺎ‪.‬‬
‫ﺃﻧﺎ ﻣﺎ ﺃﺩﺭﻱ ﺍﻵﻥ ﻛﻴﻒ ﺍﳊﻴﺎﺓ ﻋﻨﺪﻛﻢ‪ ،‬ﻟﻜﻨ‪‬ﲏ ﺃﺗﺴﺎﺀﻝ‪ :‬ﻫﺬﻩ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ـ ﻋﻠﻰ‬
‫ﺗﻨﻮ‪‬ﻋﺎ‪‬ﺎ ـ ﻻ ﻳﻮﺟﺪ ﻓﻴﻬﻢ ﻧﺎﺱ ﻳﺘﻌﺎﻣﻠﻮﻥ ﺑﺎﻟﺮﺑﺎ؟‬
‫ﻼ ـ ﺃﺗﺒﺎﻋﻬﺎ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻋﻨﺪ ﺍﻟﻘﻮﺍﻋﺪ؟ ﻗﺎﻋﺪﺓ ﺍﳉﻤﺎﻋﺔ ـ ﻣﺜ ﹰ‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺃﻩ )ﻧﻌﻢ(!‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻃﺒﻌﹰﺎ! ﻓﻴﻬﺎ ﺍﻟﺼﺎﱀ‪ ،‬ﻭﻓﻴﻬﺎ ﺍﳌﺨﻄﺊ‪ ،‬ﻭﺩﻭﻥ ﺫﻟﻚ‪ ،‬ﻭﻓﻴﻬﺎ ‪..‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻃﻴ‪‬ﺐ‪ ،‬ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﰲ ﺍﻟﻌﻬﺪ ﺍﻷﻭﻝ ﰲ ﺍﻹﺳﻼﻡ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺃﺑﺪﹰﺍ!‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻓﺈﺫﹰﺍ ـ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻚ ـ )) ﺍﳌﻜﺘﻮﺏ ﻣﺒﻴ‪‬ﻦ ﻣﻦ ﻋﻨﻮﺍﻧﻪ (( ﻳﻘﻮﻟﻮﻥ‪ ،‬ﻓﻤﺎ ﳛﺘﺎﺝ ﺍﻷﻣﺮ ﺇﱃ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺘﺮﻭ‪‬ﻱ ﻭﺍﻟﺘﻔﻜﲑ ﻭﻣﻌﺎﳉﺔ ﺍﻷﻣﺮ ﺟﺬﺭﻳ‪‬ﺎ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺳﺆﺍﻝ ﻓﻘﻬﻲ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﺴﺎﺋﻞ ـ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻣﻦ ﻋﻨﺪﻱ ـ‪ :‬ﺇﺫﺍ ﻋ‪‬ﺮﺿﺖ ﻟﻨﺎ ﺃﻭ ﻋ‪‬ﺮﺿﺖ‬
‫)‪(1‬‬
‫ﻟﻨﺎ ﻗﻀﻴﺔ ﻓﻘﻬﻴﺔ ﻓﻴﻬﺎ ﺭﺃﻳﲔ ‪ :‬ﻓﻴﻬﺎ ﺭﺃﻱ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ﺭﺍﺟﺢ ﻭﻣﺮﺟﻮﺡ‪ ،‬ﻓﺈﺫﺍ ﺃﺧﺬﻧﺎ ﺑﺎﻟﻘﻮﻝ ﺍﻟﺮﺍﺟﺢ‬
‫ﻓﻴﻬﺎ ﺗﺴﺒ‪‬ﺒﻨﺎ ﰲ ﻓﺘﻨﺔ ﺃﻭ ﻣﺸﻜﻠﺔ ﺃﻭ ﺗﻔﺮﻗﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻬﻞ ﳚﻮﺯ ﻟﻨﺎ ﺃﻥ ﻧﺄﺧﺬ ﺑﺎﻟﻘﻮﻝ ﺍﳌﺮﺟﻮﺡ ﳌﺼﻠﺤﺔ‬
‫)‪ (1‬ﻛﺬﺍ ﰲ ﺍﻟﺘﺴﺠﻴﻞ‪.‬‬

‫–‪124@åß@70@òzÐ‬‬

‫ﻭﺣﺪﺓ ﺍﳌﺴﻠﻤﲔ؟‬
‫ﺍﻟﺸﻴﺦ ـ ﻋﻠﻰ ﻭﺟﻪ ﺍﻹﻧﻜﺎﺭ ـ‪ :‬ﻫﺬﻩ ﻫﻲ ﺍﻟﺴﻴﺎﺳﺔ! ﻫﺬﻩ ﻫﻲ ﺍﻟﺴﻴﺎﺳﺔ!‬
‫ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺷﻘﺮﺓ‪ :‬ﻫﺬﻩ ﺍﻟﺴﻴﺎﺳﺔ ﻟﻴﺴﺖ ﺷﺮﻋﻴﺔ‪.‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺃﻱ ﻧﻌﻢ! ﰒ ﻗﺎﻝ‪ :‬ﺍﳌﺴﺄﻟﺔ ﰲ ﺍﳊﻘﻴﻘﺔ ﻣﻬﻤﺔ ﺟﺪ‪‬ﺍ‪ ،‬ﺃﻧﺎ ﲰﻌﺖ ﺃﻥ ﺍﳉﺒﻬﺔ ﺃﻭ ﺍﻟﻨﻬﻀﺔ ـ ﻣﺎ‬
‫ﺃﺩﺭﻱ ﺍﻷﲰﺎﺀ ﻣﺎ ﺣﻔﻈﺘﻬﺎ ﺑﻌﺪ ﺟ‪‬ﻴﺪ‪‬ﺍ ـ ﻓﻴﻬﺎ ﻣﻼﻳﲔ‪ ،‬ﺃﻟﻴﺲ ﺻﺤﻴﺤﹰﺎ ﻫﺬﺍ؟‬
‫ﺍﻟﺴﺎﺋﻞ ﻣﺴﺘﺒﺸﺮﹰﺍ‪ :‬ﻧﻌﻢ!‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻛﻢ ﺃﻟﻒ ﻋﺎﱂ ﻓﻴﻬﻢ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻣﺎ ﻓﻴﻪ!‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻛﻢ ﻣﺎﺋﺔ ﻋﺎﱂ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻻ‪ ،‬ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ!!‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻃﻴﺐ ﻣﻦ ﻳﻘﻮﺩﻫﻢ ـ ﻳﺎ ﲨﺎﻋﺔ! ـ ﻫﺆﻻﺀ؟‬
‫)‪(1‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺍﻟﺸﻴﻮﺥ ﻗﻠﻴﻠﲔ ﻳﻌﲏ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻫﻞ ﻳﺴﺘﻄﻴﻊ ﻫﺆﻻﺀ ﺍﻟﺸﻴﻮﺥ ﺃﻥ ﻳﻘﻮﺩﻭﺍ ﻣﻼﻳﲔ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻃﺒﻌﹰﺎ ﻻ!‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻫﻞ ﳝﻜﻨﻬﻢ ﺃﻥ ﻳﻌﻠﹼﻤﻮﺍ ﻣﻼﻳﲔ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺃﺑﺪﹰﺍ!‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺇﺫﻥ ﺃﻧﺘﻢ ﺗﻌﻴﺸﻮﻥ ﰲ ﺍﻷﻭﻫﺎﻡ‬

‫)‪(2‬‬

‫!!‬

‫ﻭﻣﻦ ﺫﻟﻚ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﺃﻧﺖ ﺗﻄﺮﺣﻪ ﺍﻵﻥ ﺣﻴﻨﻤﺎ‪ ،‬ﻳﻜﻮﻥ ﰲ ﻫﺆﻻﺀ ﺍﳌﻼﻳﲔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‬
‫ﻋﻠﻤﺎﺀ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳ‪‬ﺪﻳﺮﻭﺍ ﺩﻓﺔ ﺍﶈﻜﻮﻣﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﺣﻴﻨﻤﺎ ﻳﻮﺟﺪ ﻓﻴﻬﻢ ﺍﳌﺌﺎﺕ ـ ﻭﻻ ﺃﻗﻮﻝ‬
‫ﺍﻷﻟﻮﻑ ـ ﻟﻴﺲ ﻫﻨﺎﻙ ﺣﺎﺟﺔ ﺃﻥ ﻳ‪‬ﻄﺮﺡ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ‪ :‬ﺭﺍﺟﺢ ﻭﻣﺮﺟﻮﺡ‪ ،‬ﻫﻞ ﳚﻮﺯ ﻟﻨﺎ ﺃﻥ ﻧﺄﺧﺬ‬
‫ﺑﺎﻟﻘﻮﻝ ﺍﳌﺮﺟﻮﺡ ﻭﻧﺘﺮﻙ ﺍﻟﻘﻮﻝ ﺍﻟﺮﺍﺟﺢ؟‬
‫ﻫﺬﺍ‪ :‬ﺍﻟﻔﻘﻴﻪ ﻫﻮ ﺍﻟﺬﻱ ﳚﻴﺐ ﻋﻦ ﻫﺬﺍ‪.‬‬
‫)‪ (1‬ﻛﺬﺍ ﰲ ﺍﻟﺘﺴﺠﻴﻞ‪.‬‬
‫)‪ (2‬ﺃﻟﻴﺲ ﻫﺬﺍ ﻫﻮ ‪‬ﺎﻳﺔ ﻭﺻﻒ ﺍﻟﺸﻴﺦ ﳉﺒﻬﺔ ﺍﻹﻧﻘﺎﺫ ﻭﻣ‪‬ﻦ ﳛﻮﻡ ﺣﻮﻝ ﺍﳋﺮﻭﺝ؟! ﻓﺄﻳﻦ ﺯﻋﻤﻬﻢ ﺃ ﱠﻥ ﺍﻟﺸﻴ ‪‬ﺦ ﺃﻣﺮﻫﻢ ﺑﺘﻌﺠﻴﻞ‬
‫ﺍﳋﺮﻭﺝ ﻭﻫﻢ ﻳﻌﻴﺸﻮﻥ ﰲ ﺍﻷﻭﻫﺎﻡ؟!‬

‫–‪124@åß@71@òzÐ‬‬

‫ﻼ ﻣﻦ ﻭﺍﻗﻊ ﺣﻴﺎﺗﻨﺎ ﻣﻊ ﺍﻷﺣﺰﺍﺏ‪ ،‬ﺃﻧﺎ ﻗﻠﺖ ﻣﺮﺓ ﻷﺣﺪ ﺃﻓﺮﺍﺩ ﺣﺰﺏ ﺍﻟﺘﺤﺮﻳﺮ‪ :‬ﻳﺎ‬
‫ﻭﺃﻧﺎ ﺃﺿﺮﺏ ﻟﻜﻢ ﻣﺜ ﹰ‬
‫ﲨﺎﻋﺔ! ﺃﻧﺘﻢ ﺗﺮﻳﺪﻭﻥ ﺃﻥ ﺗﻘﻴﻤﻮﺍ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺴﻠﻤﺔ‪ ،‬ﻭﺃﻧﺘﻢ ﻻ ﺗﺪﺭﺳﻮﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﺃﺻﻮﳍﺎ ﻭﻗﻮﺍﻋﺪﻫﺎ‪،‬‬
‫ﻭﺃﻧﺘﻢ ﲢﺘﺠ‪‬ﻮﻥ ﰲ ﻛﺘﺒﻜﻢ ﺑﺒﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ﻏﲑ ﺍﻟﺼﺤﻴﺤﺔ؟!‬
‫ﻗﺎﻝ‪ :‬ﺃﺧﻲ! ﳓﻦ ﻧﺴﺘﻌﲔ ﺑﺄﻣﺜﺎﻟﻜﻢ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ‪ :‬ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﻫﻮ ﺃﻭﻝ ﺍﳍﺰﳝﺔ؛ ﻷﻧ‪‬ﻪ ﺣﻴﻨﻤﺎ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺣﺰﺏ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻏﲑﻩ‪ ،‬ﻣﻌﻨﺎﻫﺎ‬
‫ﺶ ﻣﻜﺘﻤﻞ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻗﺎﻝ ﱄ‪ :‬ﻻ ﺯﻟﺘﻢ ﺃﻧﺘﻢ ﺗﻀﻴ‪‬ﻌﻮﻥ ﻭﻗﺘﻜﻢ ﰲ ﺍﻟﻜﺘﺐ‬
‫ﺃﻧﻪ ﺣﺰﺏ ﰲ ﻗﻮﺗﻪ ‪‬ﻣ ‪‬‬
‫ﺍﻟﺼﻔﺮﺍﺀ!!‬
‫ﻓﺎﻟﺸﺎﻫﺪ ـ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ ـ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﳓﻦ ﻣﺴﺮﻭﺭﻭﻥ ﺑﺎﳊﺮﻛﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﳉﺰﺍﺋﺮ ﺍﻟﱵ‬
‫ﻼ ﺍﳌﻼﻳﲔ‪ ،‬ﻟﻜﻦ ﺃﻧﺎ ﺃﺧﺸﻰ ﺃﻥ ﺗ‪‬ﺼﺎﺏ ﺍﳊﺮﻛﺔ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟ ‪‬ﻮ ﹾﻛﺴ‪‬ﺔ ﺑﺴﺒﺐ ﺍﻻﺳﺘﻌﺠﺎﻝ ﰲ‬
‫ﴰﻠﺖ ﻓﻌ ﹰ‬
‫ﲢﻘﻴﻖ ﺍﻷﻫﺪﺍﻑ ﺍﻟﱵ ﻻ ﻳ‪‬ﻤﻜﻦ ﲢﻘﻴﻘﹸﻬﺎ ﺇﻻﱠ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﺍﻟﺘﺄﻧ‪‬ﻲ‪ ،‬ﻣ‪‬ﻦ ﺗﺄﻧ‪‬ﻰ ﻧﺎﻝ‬
‫ﻣﺎ ﺗ‪‬ﻤﻨ‪‬ﻰ‪.‬‬
‫ﺴﺮ‪ ،‬ﻭﻣﻦ ﻧﺎﺣﻴﺔ ـ ﻳﻌﲏ ﺗ‪‬ﺰﻋﺞ ـ ﺃ ﱠﻥ‬
‫ﺖ ﺗﻌﺘﺮﻑ ‪‬ﺬﻩ ﺍﳊﻘﻴﻘﺔ ـ ﻓﻬﻲ ﻣﻦ ﺟﺎﻧﺐ ﺗ ‪‬‬
‫ﺖ ﻛﻨ ‪‬‬
‫ﻓﺈﺫﺍ ﺃﻧ ‪‬‬
‫ﻫﻨﺎﻙ ﻣﻼﻳﲔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻳﻨﻀﻤ‪‬ﻮﻥ ﺇﱃ ﻫﺬﻩ ﺍﻟﻜﺘﻠﺔ ﺃﻭ ﺇﱃ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ!‬
‫ﻟﻜﻦ ﻫﺆﻻﺀ ﺃﻟﻴﺴﻮﺍ ﲝﺎﺟﺔ ﺇﱃ ﺃﻃﺒﺎﺀ ﺑﺪﻥ؟‬
‫ﻻ ﺷﻚ ﺃﻧﻪ ﻋﻨﺪﻛﻢ ﺃﻃﺒﺎﺀ ﺑﺪﻥ ﺑﺎﳌﺌﺎﺕ‪ ،‬ﺑﻞ ﺑﺎﻷﻟﻮﻑ‪.‬‬
‫ﻃﻴ‪‬ﺐ! ﺃﻟﻴﺴﻮﺍ ﺑِﺤﺎﺟﺔ ﺇﱃ ﺃﻃﺒﺎﺀ ـ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ ـ ﰲ ﺍﻟﺮ‪‬ﻭﺡ؟‬
‫ﻫﺬﺍ ﹶﺃ ‪‬ﻭﻟﹶﻰ ﻭﺃﺣﻮﺝ ﻭﺃﺣﻮﺝ!‬
‫ﻫﻞ ﻫﺆﻻﺀ ﻣﻮﺟﻮﺩﻭﻥ ﺑﺘﻠﻚ ﺍﻟﻨﺴﺒﺔ؟ ﺍﳉﻮﺍﺏ‪ :‬ﻻ ‪!...‬‬
‫ﺇﺫﹰﺍ ـ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ ـ ﻛﻴﻒ ﺗﺘﺼﻮ‪‬ﺭﻭﻥ ‪...‬؟‬
‫ﺃﻧﺎ ﻗﻠﺖ ﺃﻳﻀﹰﺎ ـ ﳍﺆﻻﺀ‪ ،‬ﳊﺰﺏ ﺍﻟﺘﺤﺮﻳﺮ ـ‪ :‬ﺍﻓﺮِﺿﻮﺍ ﺃﻧﻜﻢ ﻣﺎ ﺑﲔ ﻋﺸﻴﺔ ﻭﺿﺤﺎﻫﺎ ﺃﻗﻤﺘﻢ ‪‬ﻋﻠﹶﻢ‬
‫ﺤﻜﹶﻢ ﲟﺎ ﺃﻧﺰﻝ‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻳﻌﲏ ﺑﺎﻧﻘﻼﺏ ﻣﻦ ﺍﻻﻧﻘﻼﺑﺎﺕ‪ ،‬ﻟﻜﻦ ﺍﻟﺸ‪‬ﻌﺐ ﻣﺎ ﻋﻨﺪﻩ ﺍﺳﺘﻌﺪﺍﺩ ﻷﻥ ‪‬ﻳ ‪‬‬
‫ﻼ ـ ﺩﺧﻮﻝ ﺍﻟﺴﻴﻨﻤﺎﺀﺍﺕ‪ ،‬ﳑﻨﻮﻉ‬
‫ﺍﷲ‪ ،‬ﳝﻜﻦ ﺃﻧﺘﻢ ﲨﺎﻋﺘﻜﻢ ﻗﺎﻟﻮﺍ‪ :‬ﻗﺮﺍﺭ ﺭﻗﻢ ﻭﺍﺣﺪ‪ ،‬ﺍﺛﻨﲔ‪ :‬ﳑﻨﻮﻉ ـ ﻣﺜ ﹰ‬
‫ﺧﺮﻭﺝ ﺍﻟﻨﺴﺎﺀ ﻣﺘﱪﺟﺎﺕ ‪ ...‬ﺍﱁ‪ ،‬ﺳﺘﺠﺪ ـ ﳝﻜﻦ ـ ﺑﻌﺾ ﻧﺴﺎﺋﻜﻢ ﺃﻭﻝ ﻣﻦ ﳜﺎﻟﻒ ﻫﺬﻩ ﺍﻟﻨ‪‬ﻈﻢ ﻭﻫﺬﻩ‬
‫ﺏ ﻋﻠﻰ ﺫﻟﻚ!‬
‫ﺍﻟﻘﻮﺍﻧﲔ ﺍﻹﺳﻼﻣﻴﺔ! ﳌﺎﺫﺍ؟ ﻷ ﱠﻥ ﺍﻟﺸﻌﺐ ﱂ ﻳ‪‬ﺮ ‪‬‬
‫ﻭﻣ‪‬ﻦ ﻳ‪‬ﺮﺑ‪‬ﻲ ﺍﻟﺸﻌﺐ؟ ﻫﻢ ﺍﻟﻌﻠﻤﺎﺀ!‬
‫–‪124@åß@72@òzÐ‬‬

‫ﻭﻫﻞ ﻛﻞ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﻠﻤﺎﺀ؟ ﺃﻡ ﻫﻢ ﺍﻟﻌﻠﻤﺎﺀ ﺃ ‪‬ﻭ ﹰﻻ‪ :‬ﺍﻟﻌﺎﺭﻓﻮﻥ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪.‬‬
‫ﻭﺛﺎﻧﻴﹰﺎ‪ :‬ﺍﻟﻌﺎﻣﻠﻮﻥ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪.‬‬
‫ﻭﻟﻴﺲ ﺍﻟﻌﻠﻤﺎﺀ ـ ﺍﻟﺬﻳﻦ ﻳ‪‬ﺴﻤﻴﻬﻢ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ﺭﲪﻪ ﺍﷲ ـ ﺑﻌﻠﻤﺎﺀ ﺍﻟﺮﺳﻮﻡ‪ ،‬ﻭﺍﻵﻥ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺍﳌﻮﺟﻮﺩﻭﻥ ﰲ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻛﺜﺮﻫﻢ ﻋﻠﻤﺎﺀ ﺭﺳﻮﻡ‪ ،‬ﺷ‪‬ﻮ ‪‬ﺑﺪ‪‬ﻭ ﺍﳊﺎﻛﻢ؟ ﺑﻴ‪‬ﻌﻄﻮﻩ ﺃﻳﺶ؟ ﺍﻟﻘﺮﺍﺭ‬
‫ﻭﺍﳌﻮﺍﻓﻘﺔ!‬
‫ﻟﺬﻟﻚ ﻓﺄﻧﺎ ﺃﻋﺘﻘﺪ ﺃ ﱠﻥ ﺍﳉﻬﺎ ‪‬ﺩ ﺍﻷﻛﱪ ﺍﻵﻥ ﻫﻮ‪ :‬ﻫﺬﻩ ﺍﳌﻼﻳﲔ ﺍﳌﻤﻠﻴﻨﺔ ﺃﻥ ﺗ‪‬ﺨﺮِﺝ ﺍﻟﻌﺸﺮﺍﺕ ﻣﻦ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻫﻨﺎﻙ‪ ،‬ﺣﱴ ﻳﺘﻮﻟﱠﻮﺍ ﺗﻮﺟﻴﻪ ﺍﳌﻼﻳﲔ ﺇﱃ ﺗﻌﺮﻳﻔﻬﻢ ﺑﺪﻳﻨﻬﻢ ﻭﺗﺮﺑﻴﺘﻬﻢ ﻋﻠﻰ ﻫﺬﺍ‬
‫)‪(1‬‬
‫ﺍﻹﺳﻼﻡ ‪ ،‬ﺃﻣﺎ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻜﻢ‪ ،‬ﻓﻜﻞ ﻃﺎﺋﻔﺔ ﲢﺎﻭﻝ ﺃﻥ ﺗﺼﻞ ﺇﱃ ﺍﳊﻜﻢ‪ ،‬ﰒ ﺗﺴﺘﻌﻤﻞ ﺍﻟﻘﻮ‪‬ﺓ ﰲ‬
‫ﺗﻨﻔﻴﺬ ﻗﺮﺍﺭﺍ‪‬ﺎ ﻭﻗﻮﺍﻧﻴﻨﻬﺎ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺣﻘ‪‬ﺎ ﺃﻭ ﺑﺎﻃﻼﹰ‪ ،‬ﺍﻹﺳﻼﻡ ﻟﻴﺲ ﻛﺬﻟﻚ!‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺷﻘﺮﺓ‪ :‬ﻫﻮ ـ ﺷﻴﺨﻨـﺎ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ ﻭﰲ ﺍﻹﺧﻮﺍﻥ ﺃﻳﻀﹰﺎ ـ ﻳﺒﺪﻭ ﺃ ﱠﻥ ﺇﺧﻮﺍﻧ‪‬ﻨﺎ‬
‫ﰲ ﺍﳉﺰﺍﺋﺮ ﻫﻢ ﻳ‪‬ﺸﺒﻬﻮﻥ ﺇﱃ ﺣ ‪‬ﺪ ﻛﺒﲑ ﰲ ﺃﻣﺮ ﻣﻦ ﺍﻷﻣﻮﺭ ﺃﻭ ﰲ ﻣﻌﻈﻢ ﺍﻷﻣﻮﺭ ﲨﺎﻋﺔ ﺍﻟﺘﺒﻠﻴﻎ‪ ،‬ﰲ ﺟﻬﺔ ﺍﻟﱵ‬
‫ﻫﻲ ﻋﺪﻡ ﻭﺟﻮﺩ ﺍﻟﻌﻠﻤﺎﺀ!‬
‫ﲨﺎﻋﺔ ﺍﻟﺘﺒﻠﻴﻎ ﲨﺎﻋ ﹲﺔ ﻛﺜﲑﺓ ﺟﺪ‪‬ﺍ‪ ،‬ﻫﻢ ﻳ‪‬ﻌﺪ‪‬ﻭﻥ ﺃﻳﻀﹰﺎ ﺑﺎﳌﻼﻳﲔ‪ ،‬ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﻘﻮﻝ ﻋﻦ ﲨﺎﻋﺔ ﺍﻟﺘﺒﻠﻴﻎ‬
‫ﻼ ـ ﻳﻌﲏ ـ ﻟﻜﻦ ﻣﺎ ﻋﻨﺪﻫﻢ ﻋﻠﻤﺎﺀ‪ ،‬ﻻ ﻳﻮﺟﺪ ﻋﻨﺪﻫﻢ ﻋﻠﻤﺎﺀ!‬
‫ﰲ ﺍﻟﻌﺎﱂ‪ ،‬ﻳ‪‬ﻌﺪ‪‬ﻭﻥ ﺑﺎﳌﻼﻳﲔ ﻓﻌ ﹰ‬
‫ﺍﻟﻔﺮﻕ ﺑﲔ ﺇﺧﻮﺍﻧﻨﺎ ﰲ ﺍﳉﺰﺍﺋﺮ ﻭﺑﲔ ﺇﺧﻮﺍﻧﻨﺎ ﰲ ‪ ..‬ﻭﺑﲔ ﲨﺎﻋﺔ ﺍﻟﺘﺒﻠﻴﻎ ﺃ ﱠﻥ ﺇﺧﻮﺍﻧﻨﺎ ﰲ ﺍﳉﺰﺍﺋﺮ‬
‫ﻣﻠﺘﺰﻣﻮﻥ ﺑﺎﻟﻌﻤﻞ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻓﻴﻬﻢ ﺍﻟﺪﻋﺎﺓ‪ ،‬ﻭﻟﻜﻦ ﻫﺆﻻﺀ ﺍﻟﺪﻋﺎﺓ ـ ﺍﻟﺬﻳﻦ ﻫﻢ ﻃﺒﻌﹰﺎ ﺣﺮ‪‬ﻛﻮﺍ ﻫﺬﻩ‬
‫ﺍﳌﻼﻳﲔ ـ ﻳﻨﻘﺼﻬﻢ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻣﺜﻞ ﻣﺎ ﺗﻔﻀ‪‬ﻞ ﺑﻪ ﺷﻴﺨﻨﺎ ﻭﻗﺎﻝ‪ :‬ﺍﻷﻃﺒﺎﺀ‪،‬‬
‫ﺍﻟﺬﻳﻦ ﻳ‪‬ﻘﺪ‪‬ﻣﻮﻥ ﻟِﻬﺆﻻﺀ ﺍﻟﺪﻋﺎﺓ‪ ،‬ﻳﻘﺪ‪‬ﻣﻮﻥ ﳍﻢ ﺍﻟﻌﻼﺝ ﺍﻟﺬﻱ ﳛﻤﻠﻮﻧﻪ ﻋﻨﺪﻣﺎ ﳜﺮﺟﻮﻥ ﻟﺪﻋﻮﺓ ﻫﺆﻻﺀ‬
‫ﺍﻷﻟﻮﻑ ﺃﻭ ﺍﳌﻼﻳﲔ ﺍﳌﻮﺟﻮﺩﺓ‪.‬‬
‫ﻓﻴﻪ ﻣﺴﺄﻟﺔ ﺃﺧﺮﻯ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻨﺒ‪‬ﻬﻮﺍ ﳍﺎ ـ ﻳﺎ ﺇﺧﻮﺍﻥ ـ ﺃﻧ‪‬ﻪ ﺃﺣﻴﺎﻧﹰﺎ ﻳﺄﺗﻴﻜﻢ ﻣﻦ ﺍﳋﺎﺭﺝ ـ ﻳﻌﲏ ـ‬
‫ﺗﺴﺘﻀﻴﻔﻮ‪‬ﻢ ﻋﻨﺪﻛﻢ‪ ،‬ﻭﻗﺪ ‪‬ﻳ ‪‬ﻐﺮ‪‬ﻛﻢ ﻛﻼﻣ‪‬ﻪ ﺃﻭ ﺷﻜﻠﹸﻪ ﺃﻭ ﺻﻮﺭﺗ‪‬ﻪ ﺃﻭ ﺣﺪﻳﺜﹸﻪ ﺃﻭ ﺩﻋﻮﺍﻩ؛ ﻷ ﱠﻥ ﻛﺜﲑﹰﺍ ِﻣﻤ‪‬ﻦ‬
‫ﻳﺄﺗﻮﻥ ﺇﱃ ﺍﳉﺰﺍﺋﺮ ﻭﻏﲑﻫﺎ‪ ،‬ﺭﺑ‪‬ﻤﺎ ‪‬ﻳﺪ‪‬ﻋﻮﻥ ﺩﻋﺎﻭﻯ ﺑﺎﻃﻠﺔ‪ ،‬ﻭﻳ‪‬ﻠﺒِﺴﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺛﻴﺎﺑﹰﺎ ﻟﻴﺴﺖ ﳍﻢ ﻋﻠﻰ‬
‫ﺍﻹﻃﻼﻕ‪ ،‬ﺛﻴﺎﺏ ﻻ ﺗﺼﻠﺢ ﳍﻢ ﻭﻻ ﻳﺼﻠﺤﻮﻥ ﳍﺎ ﺃﺑﺪﺍﹰ‪ ،‬ﻓﻬﺆﻻﺀ ﺍﳊﻘﻴﻘﺔ ـ ﺭﲟﺎ ﻳ‪‬ﺪﺧِﻠﻮﻥ ﺑﻌﺾ ﺍﻷﻓﻜﺎﺭ‬
‫)‪ (1‬ﺃﻟﻴﺲ ﻫﺬﺍ ﻫﻮ ‪‬ﺎﻳﺔ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﻭﺧﻼﺻﺘﻪ؟! ﻫﻮ ﻳﺮﻯ ﺃﻥ ﻻ ﺟﻬﺎﺩ ﻋﻠﻰ ‪‬ﻣﻦ ﺳﺄﻟﻪ ﺍﳉﻬﺎﺩ ﻣﻦ ﺃﻫﻞ ﺍﳉﺰﺍﺋﺮ ﻳﻮﻣ‪‬ﻬﺎ ﺇ ﱠﻻ ﺟﻬﺎﺩ‬
‫ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻫﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻗﺎﻝ ﻟﻨﺎ ﻋﺠ‪‬ﻠﻮﺍ ﺑﺎﳉﻬﺎﺩ ﺍﳌﺴﻠﱠﺢ! ﺍﻟﻠﱠﻬ ‪‬ﻢ ﺇﻧ‪‬ﺎ ﻧﻌﻮﺫ ﺑﻚ ﻣﻦ ﺍﳍﻮﻯ!‬

‫–‪124@åß@73@òzÐ‬‬

‫ﻟﺒﻌﺾ ﺍﻹﺧﻮﺍﻥ ﺍﳌﻮﺟﻮﺩﻳﻦ ﰲ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﻓ‪‬ﻴ ‪‬ﺆﺛﱢﺮﻭﻥ ﻓﻴﻬﻢ ﺗﺄﺛﲑﹰﺍ ﻣﺒﺎﺷﺮﺍﹰ‪ ،‬ﻭﻳﺘﺮﻛﻮﻥ ﺁﺛﺎﺭﹰﺍ ﻳ‪‬ﺤﺪِﺛﻮﻥ ‪‬ﺎ ﻓﻴﻤﺎ‬
‫ﺑﻌﺪ ﻓﺘﻨ ﹰﺔ ﰲ ﺩﺍﺧﻞ ﺻﻔﻮﻑ ﺍﻹﺧﻮﺍﻥ ﻫﻨﺎﻙ‪.‬‬
‫ﺖ ﳍﻢ!‬
‫ﻭﻟﺬﻟﻚ ﻫﺆﻻﺀ ﻳ‪‬ﺤﺬﹶﺭﻭﻥ ﺃﺷ ‪‬ﺪ ﺍﳊﹶﺬﺭ‪ ،‬ﻭﻻ ﻳ‪‬ﻠﺘ‪‬ﻔ ‪‬‬
‫ﻭﺍﻟﺬﻱ ﺃﺭﺟﻮﻩ ـ ﻃﺒﻌﹰﺎ ـ ﻟﻮ ﻛﺎﻥ ﺍﻷﺥ ﻋﻠﻲ ـ ﺟﺰﺍﻩ ﺍﷲ ﺧﲑﹰﺍ ـ ﺍﻷﺥ ﻋﻠﻲ ﺑﻦ ﺣﺎﺝ ﻟﻮ ﺃﻧ‪‬ﻪ‬
‫ﻋﻨﺪﻣﺎ ﺟﺎﺀ ﺇﱃ ﻫﻨﺎ ـ ﻳﻌﲏ ـ ﻣﻜﺚ ﻋﻨﺪﻧﺎ ﺃﻳﺎﻣﹰﺎ ﻭﻟﻴﺎﱄ ﻧﺘﺸﺎﻭﺭ ﻣﻌﻪ ﰲ ﺑﻌﺾ ﺍﳌﻮﺿﻮﻋﺎﺕ ﻟﻜﺎﻥ ﺭﲟﺎ‬
‫ـ ﻳﻌﲏ ـ ﺃﺧﺬ ﺑﻌﺾ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺗﻔﻴﺪ ﺍﻟﺪﻋﻮﺓ ﻫﻨﺎﻙ ﰲ ﺍﳉﺰﺍﺋﺮ‪ ،‬ـ ﻳﻌﲏ ﻣﺜﻼ ـ ﺧﻠﱢﻴﲏ ﺃﻗﻮﻝ ﻟﻜﻢ‬
‫ﺷﻴﺌﹰﺎ‪:‬‬
‫ﺍﻷﺥ ﻋﻠﻲ ﺟﺎﺀ ﺇﱃ ﻫﻨﺎ‪ ،‬ﻭﺟﻠﺲ ﻣﻊ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻻ ‪‬ﻳ ‪‬ﻤﺘ‪‬ﻮﻥ ﺇﱃ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ‬
‫ﺑﺼﻠﺔ ﺑﺎﻹﻃﻼﻕ‪ ،‬ﻭﻻ ﻳﻌﺮﻓﻮﻥ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺇ ﱠﻻ ﺍﲰﻴﻬﻤﺎ ﻓﻘﻂ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻓﹶﺄﻣ‪‬ﺮ ﻫﺬﺍ ﺷﻲ ٌﺀ ﺑﻌﻴ ‪‬ﺪ ﻋﻨﻬﻢ‪ ،‬ﻓﺮﺑ‪‬ﻤﺎ ﻟﻘﻲ ﺑﻌﻀ‪‬ﻬﻢ‪ ،‬ﻭﻫﺆﻻﺀ ‪‬ﻳﺘ‪‬ﺤﺪ‪‬ﺛﻮﻥ ﻋﻦ‬
‫ﻣﻮﺿﻮﻉ ﺍﳉﻬﺎﺩ ﰲ ﻭﺳﻂ ﺍﳉﻤﺎﻫﲑ ﺍﻟﻐﻔﲑﺓ‪ ،‬ﻭ‪‬ﻳﺪ‪‬ﻋﻮ‪‬ﻢ ﺇﱃ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺇﱃ ﻏﲑ ﺫﻟﻚ‪.‬‬
‫ﺤﺒ‪‬ﻨﺎ ﻟﻪ ﰲ ﺍﷲ‪ ،‬ﻭﺑﺮﻏﺒﺘﻨﺎ ﺃﻥ ﻳﺴﺘﻘﻴﻢ ﺍﻷﻣ ‪‬ﺮ ﰲ‬
‫ﺍﻷﺥ ﻋﻠﻲ ﺑﻦ ﺣﺎﺝ‪ ،‬ﳓﻦ ﺣﺮﻳﺼﻮﻥ ﻛ ﱠﻞ ﺍﳊﺮﺹ‪ ،‬ﻭِﺑ ‪‬‬
‫ﺾ‬
‫ﺍﳉﺰﺍﺋﺮ ﻋﻠﻰ ﳓﻮ ﻣﺎ ﻧﺮﺟﻮ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳﻜﻮﻥ‪ ،‬ﻟﻮ ﺃﻧ‪‬ﻪ ﺍﻟﺘﻘﻰ ﺑﺎﻟﺸﻴﺦ ﻭﺟﻠﺴﻨﺎ ﻣﻌﻪ ﺑﻌ ‪‬‬
‫ﺍﻟﻮﻗﺖ ﻭﲢﺪ‪‬ﺛﻨﺎ ﻟﻜﺎﻥ ﺭﺑ‪‬ﻤﺎ ﺃﻓﺎﺩ ﺑﻌﺾ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻣﻨﻌﺖ ﺃﻭ ﺣﺎﻟﺖ ﺩﻭﻥ ﳎﻴﺌﻜﻢ ﺃﻧﺘﻢ ـ ﻳﻌﲏ ﻻ‬
‫ﻣﺆﺍﺧﺬﺓ ـ ﺃﻧﺎ ﺍﻟﺬﻱ ﺃﻗﻮﻝ ﺃﻧﺎ ﺍﻵﻥ ﻳﻌﲏ ـ ﳎﻴﺌﻜﻢ ﻛﺎﻥ ﺍﺭﲡﺎﻻﹰ‪ ،‬ﱂ ﻳﻜﻦ‬
‫ـ ﻳﻌﲏ ـ ﻣﺆﺳ‪‬ﺴﹰﺎ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﻦ ﺍﻟﻨﻈﺮ ﺍﻟﺪﻗﻴﻖ؛ ﻷ ﱠﻥ ﺍﻟﻨ‪‬ﻈ ‪‬ﺮ ﺍﻟﺪﻗﻴﻖ ﻳﻘﺘﻀﻲ ﺃﻥ ﻧﻌﺮِﻑ ﺍﻷﺣﻮﺍﻝ ﺍﻟﱵ‬
‫ﲪﻠﺘﻨﺎ ـ ﻳﻌﲏ ﺣﻔﱠﺰﺗﻨﺎ ـ ﻋﻠﻰ ﺍ‪‬ﻲﺀ ﻣﻦ ﺍﳉﺰﺍﺋﺮ ﺇﱃ ﻫﻨﺎ‪.‬‬
‫ﺍﻵﻥ ـ ﻳﻌﲏ ـ ﻫﺬﻩ ﻣﺴﺄﻟﺔ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻣﻮﺿﻊ ﲡﺮﺑﺔ ﻭﻧﻈﺮ ﰲ ﺣﻴﺎﺗﻜﻢ ﺃﻧﺘﻢ‪ ،‬ﻭﺗﻨﻘﻠﻮ‪‬ﺎ ﺃﻳﻀﹰﺎ‬
‫)‪(1‬‬
‫ﻼ ﺃﻣﻴﻨﺎﹰ‪ ،‬ﻭﺗﻌﺮ‪‬ﻓﻮﻧﻪ ﺣﻘﻴﻘﺔ ﻣﺎ ﺭﺃﻳﺘﻢ‪ ،‬ﻭﺭﺑ‪‬ﻤﺎ ﻟﹶﻢ ﻳ ‪‬ﺮ ﺷﻴﺌﹰﺎ ِﻣﻤ‪‬ﺎ ﺭﺃﻳﺘﻢ ‪.‬‬
‫ﻟﻸﺥ‪ ،‬ﻳﻌﲏ ﺗﻨﻘﻠﻮﻥ ﻧﻘ ﹰ‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ‪ :‬ﻋﻠﻰ ﻛ ﱢﻞ ﺣﺎﻝ‪ ،‬ﺃﻧﺎ ﺃﹸﺫ ﱢﻛﺮ‪‬ﻙ ﺑﺄ ﱠﻥ ﺍﻟﺸﻴﺦ ﻋﻠﻴ‪‬ﺎ ‪‬ﻭﻋ‪‬ﺪﻧﺎ ﺑﺄﻥ ﻳﻌﻮﺩ‪ ،‬ﻣﺎ ﺃﺩﺭﻱ‬
‫ﺖ ﺣﺎﺿﺮﹰﺍ ﻭﺇ ﱠﻻ ﺑﻌﺪﻣﺎ ﺫﻫﺒﺖ‪‬؟ ﺃﻟﻴﺲ ﻛﺬﻟﻚ؟‬
‫ﻛﻨ ‪‬‬
‫‪‬ﻭﻋ‪‬ﺪﻧﺎ ﺑﺄﻥ ﻳﻌﻮﺩ ﺇﻟﻴﻨﺎ؛ ﻟﻨ‪‬ﻪ ـ ﻣﻊ ﺍﻷﺳﻒ ـ ﻣﺎ ﺃﹸﺗﻴﺤﺖ ﻟﻨﺎ ﻓﺮﺻﺔ ﺟﻠﻮﺱ ﻃﻮﻳﻞ‪ ،‬ﻭﻧﺘﺒﺎﺣﺚ ـ‬
‫ﻓﻴﻤﺎ ﺑﻌﻀﻨﺎ ﺍﻟﺒﻌﺾ ـ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﳛﺘﺎﺟﻬﺎ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻜﺘﻠﺔ ﺍﳌﺒﺎﺭﻛﺔ ﻣﻦ ﺇﺧﻮﺍﻧﻨﺎ ﺍﻟﺴﻠﻔﻴ‪‬ﲔ‬

‫)‪ (1‬ﺃﻳﻦ ﺍﻷﻣﺎﻧﺔ ﰲ ﺍﻟﻨﻘﻞ‪ ،‬ﻭﻫﻢ ﻳ‪‬ﺤﺎﻭﻟﻮﻥ ﺑﻜ ﱢﻞ ﺣﻴﻠﺔ ﺇﻟﺼﺎﻕ ‪‬ﻤﺔ ﻣﺎ ﺍﺭﺗﻜﺒﻮﺍ ﺑﺎﻟﺸﻴﺦ؟ ﻭﺇﱃ ﺍﷲ ﺍﳌﺸﺘﻜﻰ!‬

‫–‪124@åß@74@òzÐ‬‬

‫ﺍﳉﺰﺍﺋﺮﻳ‪‬ﲔ‬

‫)‪(1‬‬

‫‪.‬‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺷﻘﺮﺓ‪ :‬ﻭﺍﷲ! ﺇﺧﻮﺍﻧﻨﺎ ـ ﻳﺎ ﺷﻴﺨﻨﺎ ﻳﻌﲏ ـ ﻻ ﺑﺄﺱ ﺃﻳﻀﹰﺎ ﺣﱴ ﻟﻮ ﺩﻋﺎ ﺍﻷﻣ ‪‬ﺮ ﺇﱃ ـ‬
‫ﻳﻌﲏ ـ ﺇﺫﺍ ﺍﺳﺘﻄﻌﻨﺎ ﺃﻥ ﻧﺬﻫﺐ ﺇﱃ ﺍﳉﺰﺍﺋﺮ ﻭﻧ‪‬ﻠﻘﹶﻰ ﺇﺧﻮﺍﻧﻨﺎ ﻫﻨﺎﻙ‪ ،‬ﻫﺬﺍ ﻳﻜﻮﻥ ﻓﻴﻪ ﺧﲑ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻓﻬﻮ ﺑﻼ ﺷﻚ‪ ،‬ﻟﻜﻦ ﺑﻴﻘﻮﻟﻮﺍ ﻋﻨﺪﻧﺎ ﰲ ﺍﻟﺸﺎﻡ‪ )) :‬ﻣﺎ ﺑﻘﻲ ﰲ ﺍﻟ ﹶﻜﺮ‪‬ﻥ ﺇ ﱠﻻ ﺍﳊﻄﺐ ((‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ‪ :‬ﻓﻴﻪ ﻋﻨﺪﻙ ﺷﻲ ٌﺀ ﻏﲑﻩ؟‬
‫ﱠﰒ ﻛﺎﻥ ﺍﻟﻜﻼﻡ ﺣﻮﻝ ﺍﻻﺧﺘﻼﻁ ﰲ ﺍﻟﺪﺭﺍﺳﺔ‪.‬‬
‫ﱠﰒ ﺑﻌﺪﻩ ﻗﺎﻝ ﺍﻟﺴﺎﺋﻞ‪ :‬ﻣﺎ ﺯﺍﻝ ﺳﺆﺍﻟﲔ‪ ،‬ﺃﻭ ﹰﻻ‪ :‬ﻓﻴﻪ ﺳﺆﺍﻝ ﺃﺻﻮﻝ ﺃﻭ ﺳﺆﺍﻝ ‪:...‬‬
‫ﻣﺎ ﻫﻲ ﻧﺼﻴﺤﺘﻜﻢ ﻟﻠﺠﺒﻬﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻺﻧﻘﺎﺫ ﻭﺗﺼﻞ ﺇﻟﻴﻬﻢ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻭﺇﱃ ﺭﺟﺎﳍﺎ‪ ،‬ﻭﺇﱃ ﺍﻟﺸﺒﺎﺏ‬
‫ﺍﳌﺴﻠﻢ ﰲ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﻭﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻭﻓﻴﻜﻢ ﺑﺎﺭﻙ‪ ،‬ﻋﻠﻰ ﺿﻮﺀ ﻣﺎ ﺳﺒﻖ ﻣﻦ ﺍﻟﻜﻼﻡ ﻭﺍﻟﺒﻴﺎﻥ ﻣﺎ ﺃﻇ ‪‬ﻦ ﻋﻨﺪﻱ ﺷﻲ ٌﺀ ﺟﺪﻳﺪ ﺃﹸﻗﺪ‪‬ﻣﻪ‬
‫ﺟﻮﺍﺑﹰﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ‪ ،‬ﻟﻜﲏ ﹸﺃﳋﱢﺺ‪ ،‬ﻓﺄﻗﻮﻝ‪ :‬ﺃﻧﺎ ﺃﻧﺼﺢ ﺇﺧﻮﺍﻧﻨﺎ ﰲ ﺍﳉﺰﺍﺋﺮ ﻭﰲ ﻛ ﱢﻞ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﻟﺬﻳﻦ ﻗﻴ‪‬ﺾ ﺍﷲ ﳍﻢ ﻣﱰﻟﺔ ﻭﻣﻜﺎﻧﹰﺎ ﺑﲔ ﺇﺧﻮﺍ‪‬ﻢ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳ‪‬ﻌﻨ‪‬ﻮﺍ ﺑﺎﻟﻌﻠﻢ‪ ،‬ﺑﺪﺭﺍﺳﺔ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺃﻥ ـ ﻣﻊ‬
‫ﺍﻟﺰﻣﻦ ـ ﻳ‪‬ﺨﺮﺟﻮﻥ ﻋﻠﻤﺎﺀ‪ ،‬ﻳﺘﻮﻟﱠﻮﻥ ﺗﻌﻠﻴﻢ ﺍﻟﺸﻌﺐ ﺍﳌﺴﻠﻢ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻧﻨﺼﺢ ﻫﺬﺍ ﺍﻟﺸﻌﺐ ﺍﳌﺴﻠﻢ ‪.(( ...‬‬
‫ﻭﻫﻨﺎ ﺍﻧﻘﻄﻊ ﺍﻟﺸﺮﻳﻂ‪ ،‬ﻭﺍﻧﺘﻬﺖ ﻣﺎﺩﺗﻪ‪.‬‬
‫ﺺ ﻣﺴﺄﻟﺔ‬
‫ﻗﺎﻝ ﺟﺎﻣﻌﻪ ﻏﻔﺮ ﺍﷲ ﻟﻪ ﻭﻟﻮﺍﻟﺪﻳﻪ‪ :‬ﻫﺬﺍ ﳏﺘﻮﻯ ﺍﻟﺸﺮﻳﻂ ﻣﻦ ﺃﻭ‪‬ﻟﻪ ﺇﱃ ﺁﺧﺮﻩ ﻓﻴﻤﺎ ﹸﳜ ‪‬‬
‫ﺍﳉﺰﺍﺋﺮ‪ ،‬ﻓﺄﻳﻦ ‪‬ﻣﺪ‪‬ﻋﻰ ﻣ‪‬ﻦ ﺍﺩ‪‬ﻋﻰ ﺃﻧ‪‬ﻪ ـ ﰲ ﲪﻠﻪ ﻟﻠﺴﻼﺡ ـ ﺗﺎﺑ ‪‬ﻊ ﻟﻔﺘﻮﻯ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ؟! ﺃﻳﻦ ﻫﻲ‬
‫ﺍﻟﺘﻘﻮﻯ ﺍﻟﱵ ‪‬ﺎ ﺍﻟﻨﺼﺮ ﻋﻠﻰ ﺍﻷﻋﺪﺍﺀ؟ ﻭﺃﻳﻦ ﻫﻮ ﺍﻟﺼﺪﻕ ﺍﻟﺬﻱ ﺑﻪ ﺍﻟﻨﺠﺎﺓ ﺑﲔ ﻳﺪﻱ ﺭﺏ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ؟‬
‫ﷲ ‪‬ﻭﻛﹸﻮﻧ‪‬ﻮﺍ ‪‬ﻣ ‪‬ﻊ ﺍﻟﺼ‪‬ﺎ ِﺩ ِﻗ ‪‬‬
‫}ﻳ‪‬ﺎ ﹶﺃﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﱠﺬِﻳ ‪‬ﻦ ﺀﺍ ‪‬ﻣﻨ‪‬ﻮﺍ ﺍﺗ‪‬ﻘﹸﻮﺍ ﺍ َ‬
‫ﲔ{ ]ﺍﻟﺘﻮﺑﺔ ‪.[119‬‬

‫)‪ (1‬ﰒ ﺇ ﱠﻥ ﺍﻟﺸﻴﺦ ـ ﺭﲪﻪ ﺍﷲ ـ ﻃﻠﺐ ﻣﻨ‪‬ﺎ ﺃﻥ ﻧ‪‬ﺬﻛﱢﺮ ﻋﻠﻲ ﺑﻦ ﺣﺎﺝ ﺑﺎﳌﻮﻋﺪ ﻭﻫﻮ ﰲ ﺃﻳﺎﻡ ﺍﻹﺿﺮﺍﺏ ﻋﻦ ﺍﻟﻌﻤﻞ ﻓﻴﻤﺎ ﻳ‪‬ﺴﻤ‪‬ﻮﻧﻪ‬
‫ﺑـ‪ )) :‬ﺇﺿﺮﺍﺏ ﺳﻨﺔ ‪1991‬ﻡ ((‪ ،‬ﻓﺄﺑﻠﻐﻨﺎﻩ ﺍﳋﱪ ﻭﻟﻜﻦ ﱂ ﻳﺮﻓﻊ ﺑﻪ ﺭﺃﺳﹰﺎ!!‬

‫–‪124@åß@75@òzÐ‬‬

‫‪@µàîrÇ@åi@b–@åi@‡à«@òß(ýÈÛa@ôëbnÏ‬‬
‫ﻓﺘﻮﻯ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺍﻟﻌﺜﻴﻤﲔ‬
‫ﺑﻘﻴﺔ ﺍﻟﺴﻠﻒ ﺣﻔﻈﻪ ﺍﷲ‬
‫ﻋﻀﻮ ﻫﻴﺌﺔ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‬
‫ﻭﺇﻣﺎﻡ ﻭﺧﻄﻴﺐ ﺑﺎﳌﺴﺠﺪ ﺍﻟﻜﺒﲑ ﺑﻌﻨﻴﺰﺓ ﻭﺃﺳﺘﺎﺫ ﲜﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ ﻓﺮﻉ‬
‫ﺍﻟﻘﺼﻴﻢ‬
‫ﺳﺄﻟﺖ‪ ‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ﻋﻦ ﻣﺴﺄﻟﺔ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﻜﺎﻡ ﻓﻘﺎﻝ‪:‬‬
‫ﺝ ﻋﻠﻰ ﺍﻷﺋِﻤ‪‬ﺔ ﻭﻣﻨﺎﺑﺬﺗ‪‬ﻬﻢ ﺇﻻ ﺣﲔ ﻳﻜﻔﺮﻭﻥ ﻛﻔﺮﹰﺍ ﺻﺮﳛﹰﺎ ﻟﻘﻮﻝ ﺍﻟﻨﱯ ‪)) :‬‬
‫ﺃﻭ‪ ‬ﹰﻻ‪ :‬ﻻ ﳚﻮ ‪‬ﺯ ﺍﳋﺮﻭ ‪‬‬
‫)‪(1‬‬
‫ﺇﻻ ﺃﻥ ﺗﺮﻭﺍ ﻛﻔﺮﹰﺍ ﺑﻮﺍﺣﹰﺎ ‪ (( ...‬ﺍﳊﺪﻳﺚ ﻣﺘﻔﻖ ﻋﻠﻴﻪ ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺍﻟﻌﻠﻢ ﺑﻜﻔﺮﻫﻢ‪ ،‬ﻭﺍﻟﻌﻠﻤﺎﺀ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻘﺪ‪‬ﺭﻭﻧﻪ‪ ،‬ﻭﺃﻧﺎ ﻻ ﹶﺃﻗﹾﺪﺭ ﻋﻠﻰ ﺃﻥ ﺃﺣﻜﻢ ﻋﻠﻰ‬
‫ﺣﻜﻮﻣﺎﺗﻜﻢ؛ ﻷ‪‬ﻧﻨِﻲ ﻻ ﺃﻋﺮﻓﻬﺎ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ‪ )) :‬ﻋﻨﺪﻛﻢ ﻓﻴﻪ ﻣﻦ ﺍﷲ ﺑﺮﻫﺎﻥ ((‪.‬‬
‫)‪(2‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﲢﻘﹼﻖ ﺍﳌﺼﻠﺤﺔ ﰲ ﺫﻟﻚ ﻭﺍﻧﺘﻔﺎﺀ ﺍﳌﻔﺴﺪﺓ ‪ ،‬ﻭﺗﻘﺪﻳﺮﻫﺎ ﻷﻫﻞ ﺍﻟﻌﻠﻢ ﺃﻳﻀﹰﺎ‪.‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﺍﻟﻘﺪﺭﺓ ﻟﺪﻯ ﺍﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺇﺯﺍﺣﺔ ﺍﳊﺎﻛﻢ ﺍﻟﻜﺎﻓﺮ‪.‬‬
‫ﰒ ﻗﺪ‪‬ﻡ ﻧﺼﻴﺤﺔ ﺫﻫﺒﻴ‪‬ﺔ ـ ﺣﻔﻈﻪ ﺍﷲ ـ ﻓﻘﺎﻝ ﻣﺎ ﻣﻌﻨﺎﻩ‪ )) :‬ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻜﻼﻡ ﻧﻈﺮﻱ‪‬؛‬
‫ﻷ ﹼﻥ ﺍﻟﻐﺎﻟﺐ ﺃ ﹼﻥ ﺍﻟﺸ‪‬ﻮﻛﺔ ﻭﺍﻟﻘﻮ‪‬ﺓ ﳍﺬﻩ ﺍﳊﻜﻮﻣﺎﺕ‪ ،‬ﻭﺃﻧﺎ ﺃﻧﺼﺢ ﺑﺎﻟﺮﻭﻳ‪‬ﺔ ﻭﺍﻟﺪﻋﻮﺓ ﺑﺎﳊﻜﻤﺔ ﻭﺗﺮﻙ ﺍﻟﺪ‪‬ﺧﻮﻝ‬

‫ﺝ ﻋﻠﻰ ﻛﻔﺮ ﺍﳊﺎﻛﻢ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﻟﺜﻮﺍﺭ ﺍﻟﻴﻮﻡ ﻳ‪‬ﻌﻠﱢﻘﻮﻧﻪ ﻋﻠﻰ ﺍﳌﺼﻠﺤﺔ‬
‫ﱯ  ﻳ‪‬ﻌﻠﱢﻖ ﺍﳋﺮﻭ ‪‬‬
‫ﺾ ﻋﻠﻴﻪ ﺑﺎﻟﻨﻮﺍﺟﺬ‪ ،‬ﻓﺈ ﱠﻥ ﺍﻟﻨ ‪‬‬
‫)‪ (1‬ﺗﺄﻣ‪‬ﻞ ﻫﺬﺍ‪ ،‬ﻭ ‪‬ﻋ ‪‬‬
‫ﻭﺍﳌﻔﺴﺪﺓ‪ ،‬ﻭﰲ ﻫﺬﺍ ﳐﺎﻟﻔ ﹲﺔ ﺻﺮﳛ ﹲﺔ ﻟﻠﺮﺳﻮﻝ ‪.‬‬
‫ﻚ ﻋﻠﻰ ﺍﳋﺮﻭﺝ‪ ،‬ﻓﺘﺪﺑ‪‬ﺮ ﺣﻜﻤ ﹶﺔ‬
‫ﺝ ﻋﻠﻰ ﺍﳌﺼﻠﺤﺔ ﻭﺍﳌﻔﺴﺪﺓ ﹶﺃ ‪‬ﻭ ‪‬ﺷ ‪‬‬
‫ﱠﰒ ﺟﺮﺕ ﻋﺎﺩ ﹸﺓ ﺍﷲ ﰲ ﻫﺆﻻﺀ ﺃ ﱠﻥ ﻛ ﱠﻞ ﻣﻦ ﻋﻠﱠﻖ ﺍﳋﺮﻭ ‪‬‬
‫ﺍﻟﺸﺮﻳﻌﺔ!‬
‫ﺕ ﻧﻘ ﹶﻞ ﺇﲨﺎﻉ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺜﻼﺛﺔ ﺍﻷﻛﺎﺑﺮ ـ ﺍﺑﻦ ﺑﺎﺯ ﻭﺍﻷﻟﺒﺎﱐ ﻭﺍﺑﻦ ﻋﺜﻴﻤﲔ ـ‬
‫ﻭﻻ ﺑ ‪‬ﺪ ﻣﻦ ﺗﺬﻛﲑ ﺍﻟﻘﺎﺭﺉ ﺑﺄﻧ‪‬ﲏ ﺗﻌﻤ‪‬ﺪ ‪‬‬
‫ﻋﻠﻰ ﺗﻌﻠﻴﻖ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻟﻜﻔﺮ؛ ﺣﱴ ﻻ ﻳﻘﻮﻝ ﻗﺎﺋ ﹲﻞ ﻏﲑ‪‬ﻩ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ ﻣﻊ ﺍﻷﺳﻒ!‬
‫ﺝ ﻋﻠﻰ ﺍﻷﺋﻤ‪‬ﺔ ﻭﺇﻥ ﺑﻠﻐﻮﺍ ﰲ ﺍﻟﻈﻠﻢ ﺃﻱ‪‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻮﻛﺎﱐ ـ ﺭﲪﻪ ﺍﷲ ـ ﰲ ﺍﻟﺴﻴﻞ ﺍﳉﺮﺍﺭ )‪ )) :(556/4‬ﻻ ﳚﻮﺯ ﺍﳋﺮﻭ ‪‬‬
‫ﻣ‪‬ﺒﻠﹶﻎ‪ ،‬ﻣﺎ ﺃﻗﺎﻣﻮﺍ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻟﹶﻢ ﻳ‪‬ﻈﻬﺮ ﻣﻨﻬﻢ ﺍﻟﻜﻔ ‪‬ﺮ ﺍﻟﺒ‪‬ﻮﺍﺡ‪ ،‬ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﺘﻮﺍﺗﺮﺓ؛ ﻭﻟﻜﻦ ﻋﻠﻰ ﺍﳌﺄﻣﻮﻡ‬
‫ﺃﻥ ﻳ‪‬ﻄﻴ ‪‬ﻊ ﺍﻹﻣﺎ ‪‬ﻡ ﰲ ﻃﺎﻋﺔ ﺍﷲ ﻭﻳﻌﺼﻴﻪ ﰲ ﻣﻌﺼﻴﺔ ﺍﷲ؛ ﻓﺈﻧ‪‬ﻪ ﻻ ﻃﺎﻋﺔ ﻟﻠﻤﺨﻠﻮﻕ ﰲ ﻣﻌﺼﻴﺔ ﺍﳋﺎﻟﻖ ((‪.‬‬
‫)‪ (2‬ﺃﻱ ﺑﻌﺪ ﺍﻟﺘﺤﻘﱡﻖ ﻣﻦ ﺍﻟﺸﺮﻃﲔ ﺍﻟﺴﺎﺑﻘﲔ؛ ﻓﺈ ﱠﻥ ﺍﻟﻨﻈﺮ ﰲ ﺍﳌﺼﻠﺤﺔ ﻭﺍﳌﻔﺴﺪﺓ ﻭﻛﺬﺍ ﺍﻟﻘﺪﺭﺓ‪ ،‬ﻛ ﱡﻞ ﺫﻟﻚ ﻻ ﳛ ﱡﻞ ﺇ ﱠﻻ ﺇﺫﺍ ﲢﻘﱠﻖ‬
‫ﺍﻟﺸﺮﻃﺎﻥ ﺍﻟﺴﺎﺑﻘﺎﻥ‪ ،‬ﻓﺘﺬﻛﱠﺮ!‬

‫ﰲ ﻫﺬﻩ ﺍﳌﻮﺍﺟﻬﺎﺕ ‪ ...‬ﺇﱁ ((‬

‫)‪(1‬‬

‫‪.‬‬
‫***‬

‫‪@ @áČ èß@÷ßb‚@‡îÓ‬‬
‫ﺤﺪِﺛﻲ ﺍﻟﺜﻮﺭﺍﺕ ﺃﻥ ﻳ‪‬ﺪﺧﻠﻮﻫﺎ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﺼﻌﻴﺪ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻓﻤﺎ ﺗﻜﺎﺩ ﺗﻘﻮﻡ ﻓﺘﻨ ﹸﺔ ﺇﺭﺍﻗﺔ‬
‫ﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ‪‬ﻣ ‪‬‬
‫ﺝ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‬
‫ﺐ ﻋﻠﻰ ﺍﳊﹸﺪﺛﺎﺀ ﰲ ﺃﺳﻨﺎ‪‬ﻢ ﻭﻋﻠﻤِﻬﻢ ﻭ‪‬ﻟﻮ ‪‬‬
‫ﺍﻟﺪ‪‬ﻣﺎﺀ ﺇ ﱠﻻ ﻋﻠﻰ ﺃﻧﻘﺎﺽ ﺍﻟﺴﻴﺎﺳﺔ‪ ،‬ﻭﹶﻟﻤ‪‬ﺎ ﻛﺎﻥ ﺍﻟﻐﺎﻟ ‪‬‬
‫ﻣﻦ ﻏﲑ ‪‬ﻴ‪‬ﺐ ﻭﻻ ﺗﻮﺭ‪‬ﻉ ﻓﺈ ﱠﻥ ﺍﻟﺸﻴ ‪‬ﺦ ﺍﺷﺘﺮﻁ ﻓﻴﻤﻦ ﻳ‪‬ﻤﺎﺭﺱ ﺍﻟﺴﻴﺎﺳﺔ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻳﻦ ﺑﻠﻐﻮﺍ‬
‫ﺩﺭﺟﺔ ﺍﻻﺳﺘﻨﺒﺎﻁ؛ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ‪ )) :‬ﺍﻟﺴﻴﺎﺳﺔ ﳍﺎ ﻗﻮﻡ‪ ،‬ﻭﺍﻟﺪﻳﻦ ﻟﻪ ﻗﻮﻡ؛ ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﷲ ﺇﱃ ﻫﺬﺍ ﰲ ﻗﻮﻟﻪ‬
‫ﻑ ﹶﺃﺫﹶﺍﻋ‪‬ﻮﺍ ِﺑ ِﻪ ﻭ‪‬ﹶﻟ ‪‬ﻮ ‪‬ﺭﺩ‪‬ﻭ ‪‬ﻩ ﺇِﱃ ﺍﻟﺮ‪‬ﺳ‪‬ﻮ ِﻝ ‪‬ﻭِﺇﻟﹶﻰ ﺃﹸﻭﻟِﻲ ﺍ َﻷ ‪‬ﻣ ِﺮ‬
‫ﳋ ‪‬ﻮ ِ‬
‫ﺗﻌﺎﱃ‪} :‬ﻭﺇﺫﹶﺍ ﺟ‪‬ﺎ َﺀ ‪‬ﻫﻢ‪ ‬ﹶﺃ ‪‬ﻣ ‪‬ﺮ ِﻣ ‪‬ﻦ ﺍ َﻷ ‪‬ﻣ ِﻦ ﹶﺃ ِﻭ ﺍ ﹶ‬
‫ِﻣﻨ‪ ‬ﻬ ‪‬ﻢ ﹶﻟ ‪‬ﻌ ِﻠ ‪‬ﻤ ‪‬ﻪ ﺍﻟﱠﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺴﺘ‪‬ﻨِﺒﻄﹸﻮ‪‬ﻧ ‪‬ﻪ ِﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ{ ‪] ...‬ﺍﻟﻨﺴﺎﺀ ‪.[83‬‬
‫ﻭﻟﻴﺲ ﻗﻮﱄ ﻫﺬﺍ ﻓﺼﻞ ﺍﻟﺴﻴﺎﺳﺔ ﻋﻦ ﺍﻟﺪﻳﻦ ﺃﺑﺪﹰﺍ! ﺍﻟﺪﻳ ‪‬ﻦ ﻧﻔﺴ‪‬ﻪ ﺳﻴﺎﺳﺔ ((‬

‫)‪(2‬‬

‫‪.‬‬

‫***‬

‫‪@ @_ð‹öa§a@âbÄğäÛa@òèuaìŽàič@µàîrÇ@Žåia@‹flß>c@Ýç‬‬
‫• ﻭﺳ‪‬ﺌﻞ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ﰲ ﺷﻮﺍﻝ )‪1414‬ﻫـ( ﻋﻤ‪‬ﺎ ﻳﺄﰐ‬

‫)‪(3‬‬

‫‪:‬‬

‫ﻭﻫﻞ ﻛﺬﻟﻚ ﺃﻧﻜﻢ ﻗﻠﺘﻢ ﺑﺎﺳﺘﻤﺮﺍﺭ ﺍﳌﻮﺍﺟﻬﺔ ﺿﺪ ﺍﻟﻨﻈﺎﻡ ﺑﺎﳉﺰﺍﺋﺮ؟‬
‫ﻓﺄﺟﺎﺏ‪ )) :‬ﻣﺎ ﻗﻠﻨﺎ ﺑﺸﻲﺀ ﻣﻦ ﺫﻟﻚ! ((‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺴﺎﺋﻞ‪ :‬ﰲ ﺍﺷﺘﺪﺍﺩ ﻫﺬﻩ ﺍﳌﻀﺎﻳﻘﺎﺕ ﻫﻞ ﺗ‪‬ﺸﺮ‪‬ﻉ ﺍﳍﺠﺮﺓ ﺇﱃ ﺑﻼﺩ ﺍﻟﻜﻔﺮ؟‬
‫ﺐ ﺍﻟﺼﱪ؛ ﻷﻥ ﺍﻟﺒﻼﺩ ﺑﻼﺩ ﺇﺳﻼﻡ‪ ،‬ﻳ‪‬ﻨﺎﺩ‪‬ﻯ ‪‬ﺎ ﻟﻠﺼﻠﻮﺍﺕ ﻭﺗﻘﺎﻡ ﻓﻴﻬﺎ ﺍﳉﻤﻌﺔ‬
‫ﻗﺎﻝ‪ )) :‬ﺍﻟﻮﺍﺟ ‪‬‬
‫)‪(4‬‬
‫ﻭﺍﳉﻤﺎﻋﺎﺕ‪ ،‬ﻓﺎﻟﻮﺍﺟﺐ ﺍﻟﺼﱪ ﺣﱴ ﻳﺄﰐ ﺍﷲ ﺑﺄﻣﺮﻩ (( ‪.‬‬
‫ﺖ ﻫﺬﻩ ﺍﻟﻔﺘﻮﻯ ﻋﻠﻰ ﺍﻟﺸﻴﺦ ﻭﺃﻗﺮ‪‬ﻫﺎ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻛﺘﺎﰊ ﻣﺪﺍﺭﻙ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﺴﻴﺎﺳﺔ )ﺹ‪ (19:‬ﻁ ـ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬
‫)‪ (1‬ﻋﺮﺿ ‪‬‬
‫)‪ (2‬ﻣﻦ ﺷﺮﻳﻂ ﻣﺴﺠ‪‬ﻞ ﺑﺎﺳﻢ )) ﻟﻘﺎﺀ ﺃﰊ ﺍﳊﺴﻦ ﺍﳌﺄﺭﰊ ﻣﻊ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﺑﺎﺯ ﻭﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ((‪.‬‬
‫)‪ (3‬ﻣﻦ ﺷﺮﻳﻂ ﲰﻌﻲ ﺑﻌﻨﻮﺍﻥ‪ )) :‬ﻓﺘﺎﻭﻯ ﺍﻷﻛﺎﺑﺮ ﰲ ﻧﺎﺯﻟﺔ ﺍﳉﺰﺍﺋﺮ ((‪.‬‬
‫)‪ (4‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻹﲰﺎﻋﻴﻠﻲ ﺍﳌﺘﻮﰱ ﺳﻨﺔ )‪371‬ﻫـ( ﰲ ﻛﺘﺎﺑﻪ )) ﺍﻋﺘﻘﺎﺩ ﺃﺋﻤﺔ ﺃﻫﻞ ﺍﳊﺪﻳﺚ (( )ﺹ‪ )) :(76:‬ﻭﻳ‪‬ﺮﻭ‪‬ﻥ ﺍﻟﺪﺍ ‪‬ﺭ‬

‫***‬

‫‪@ @pa‹çbľa@À@êaìnÏ‬‬
‫• ﺳ‪‬ﺌﻞ ﺃﻳﻀﹰﺎ ﰲ ﳏﺮ‪‬ﻡ )‪1416‬ﻫـ( ﻋﻤ‪‬ﺎ ﻳﺄﰐ‪:‬‬
‫ﻣﺎ ﻣﺪﻯ ﺷﺮﻋﻴﺔ ﻣﺎ ﻳﺴﻤ‪‬ﻮﻧﻪ ﺑﺎﻻﻋﺘﺼﺎﻡ ﰲ ﺍﳌﺴـﺎﺟــﺪ ﻭﻫﻢ ـ ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ ـ ﻳﻌﺘﻤﺪﻭﻥ‬
‫ﻋﻠﻰ ﻓﺘﻮﻯ ﻟﻜﻢ ﰲ ﺃﺣﻮﺍﻝ ﺍﳉﺰﺍﺋﺮ ﺳﺎﺑﻘﹰﺎ ﺃﻧ‪‬ﻬﺎ ﲡﻮﺯ ﺇﻥ ﱂ ﻳﻜﻦ ﻓﻴﻬﺎ ﺷﻐﺐ ﻭﻻ ﻣﻌﺎﺭﺿﺔ ﺑﺴﻼﺡ ﺃﻭ‬
‫ﺷِﺒﻬِﻪ‪ ،‬ﻓﻤﺎ ﺍﳊﻜﻢ ﰲ ﻧﻈﺮﻛﻢ؟ ﻭﻣﺎ ﺗﻮﺟﻴﻬﻜﻢ ﻟﻨﺎ؟‬
‫ﻓﺄﺟﺎﺏ‪:‬‬
‫)) ﺃﻣ‪‬ﺎ ﺃﻧﺎ‪ ،‬ﻓﻤﺎ ﺃﻛﺜﺮ ﻣﺎ ‪‬ﻳ ﹾﻜﺬﹶﺏ ﻋﻠ ‪‬ﻲ! ﻭﺃﺳﺄﻝ ﺍﷲ ﺃﻥ ﻳﻬﺪﻱ ﻣﻦ ﻛﺬﺏ ﻋﻠ ‪‬ﻲ ﻭﺃ ﹼﻻ ﻳﻌﻮﺩ ﳌﺜﻠﻬﺎ‪.‬‬
‫ﺐ ﻣﻦ ﻗﻮﻡ ﻳﻔﻌﻠﻮﻥ ﻫﺬﺍ ﻭﱂ ﻳﺘﻔﻄﱠﻨﻮﺍ ﳌﺎ ﺣﺼﻞ ﰲ ﺍﻟﺒﻼﺩ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺳﺎﺭ ﺷﺒﺎ‪‬ﺎ ﻋﻠﻰ ﻣﺜﻞ‬
‫ﻭﺍﻟﻌﺠ ‪‬‬
‫ﻫﺬﺍ ﺍﳌﻨﻮﺍﻝ! ﻣﺎﺫﺍ ﺣﺼﻞ؟ ﻫﻞ ﺃﻧﺘﺠﻮﺍ ﺷﻴﺌﺎﹰ؟‬
‫ﺑﺎﻷﻣﺲ ﺗﻘﻮﻝ ﺇﺫﺍﻋﺔ ﻟﻨﺪﻥ‪ :‬ﺇﻥ ﺍﻟﺬﻳﻦ ﻗﹸﺘﻠﻮﺍ ﻣﻦ ﺍﳉﺰﺍﺋﺮﻳﲔ ﰲ ﺧﻼﻝ ﺛﻼﺙ ﺳﻨﻮﺍﺕ ﺑﻠﻐﻮﺍ ﺃﺭﺑﻌﲔ‬
‫)‪(1‬‬
‫ﺃﻟﻔﹰﺎ! ﺃﺭﺑﻌﻮﻥ ﺃﻟﻔﹰﺎ!! ﻋﺪﺩ ﻛﺒﲑ ﺧﺴﺮﻫﻢ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﺃﺟﻞ ﺇﺣﺪﺍﺙ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻔﻮﺿﻰ!‬
‫ﻭﺍﻟﻨﺎﺭ ـ ﻛﻤﺎ ﺗﻌﻠﻤﻮﻥ ـ ﺃﻭ‪‬ﳍﺎ ﺷﺮﺍﺭﺓ ﰒ ﺗﻜﻮﻥ ﺟﺤﻴﻤﺎﹰ؛ ﻷﻥ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﻛﺮﻩ ﺑﻌﻀ‪‬ﻬﻢ ﺑﻌﻀﹰﺎ‬
‫ﻭﻛﺮﻫﻮﺍ ﻭﻻﺓ ﺃﻣﻮﺭﻫﻢ ﲪﻠﻮﺍ ﺍﻟﺴﻼﺡ ـ ﻣﺎ ﺍﻟﺬﻱ ﳝﻨﻌﻬﻢ؟ـ ﻓﻴﺤﺼﻞ ﺍﻟﺸﺮ‪ ‬ﻭﺍﻟﻔﻮﺿﻰ ‪...‬‬
‫)‪(2‬‬
‫ﻭﻗﺪ ﺃﻣﺮ ﺍﻟﻨﱯ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣﻦ ﺭﺃﻯ ﻣﻦ ﺃﻣﲑﻩ ﺷﻴﺌﺎ ﻳﻜﺮﻫﻪ ﺃﻥ ﻳﺼﱪ ‪ ،‬ﻭﻗﺎﻝ‪)) :‬‬
‫)‪(3‬‬
‫ﻣﻦ ﻣﺎﺕ ﻋﻠﻰ ﻏﲑ ﺇﻣﺎﻡ ﻣﺎﺕ ﻣﻴﺘﺔ ﺟﺎﻫﻠﻴﺔ (( ‪.‬‬
‫ﺩﺍ ‪‬ﺭ ﺍﻹﺳﻼﻡ ﻻ ﺩﺍﺭ ﺍﻟﻜﻔﺮ ـ ﻛﻤﺎ ﺭﺃﺗﻪ ﺍﳌﻌﺘﺰﻟﺔ ـ ﻣﺎ ﺩﺍﻡ ﺍﻟﻨ‪‬ﺪﺍﺀ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻹﻗﺎﻣﺔ ﻇﺎﻫﺮﻳﻦ‪ ،‬ﻭﺃﻫﻠﻬﺎ ﳑﻜﱠﻨﲔ ﻣﻨﻬﺎ ﺁﻣﻨﲔ ((‪.‬‬
‫)‪ (1‬ﻫﺬﺍ ﻗﺒﻞ ﺃﺭﺑﻊ ﺳﻨﻮﺍﺕ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﻟﻴﻮﻡ ﻓﻘﺪ ﺫﻛﺮﺕ ﺍﻹﺣﺼﺎﺋﻴﺎﺕ ﺍﻟﺮﲰﻴﺔ ﺃﻧ‪‬ﻬﺎ ﺯﺍﺩﺕ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﺛﻼﺙ ﻣﺮ‪‬ﺍﺕ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‬
‫ِﺑﻤ‪‬ﻦ ﻟﹶﻢ ﻳ‪‬ﻌﺮﻑ ﻋﻨﻪ ﺧﱪ‪ ،‬ﻭﻻ ﻭ‪‬ﺟﺪ ﻟﻪ ﺃﺛﺮ!‬
‫ﱯ ‪ )) :‬ﻣ‪‬ﻦ ﺭﺃﻯ ﻣﻦ ﺃﻣﲑﻩ ﺷﻴﺌﹰﺎ ﻳﻜﺮﻫﻪ ﻓﻠﹾﻴﺼﺒِﺮ ﻋﻠﻴﻪ؛ ﻓﺈﻧ‪‬ﻪ ﻣ‪‬ﻦ ﻓﺎﺭﻕ ﺍﳉﻤﺎﻋ ﹶﺔ ﺷﱪﹰﺍ ﻓﻤﺎﺕ ﺇﻻﱠ ﻣﺎﺕ ﻣﻴﺘﺔ‬
‫)‪ (2‬ﻳﺮﻳﺪ ﻗﻮﻝ ﺍﻟﻨ ‪‬‬
‫ﺟﺎﻫﻠﻴﺔ ((‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(7054‬ﻭﻣﺴﻠﻢ )‪ (1849‬ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪.‬‬
‫ﺚ ‪‬ﺬﺍ ﺍﳌﻌﲎ‪ )) :‬ﻭﻫﺬﺍ ‪ ‬ﻲ ﻋﻦ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻟﺴﻠﻄﺎﻥ ﻭﺇﻥ ﻋ‪‬ﺼﻰ ((‪ .‬ﻣﻨﻬﺎﺝ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ـ ﺭﲪﻪ ﺍﷲ ـ ﻋﻘﺐ ﺣﺪﻳ ٍ‬
‫ﺍﻟﺴﻨﺔ )‪.(394/3‬‬
‫)‪ (3‬ﺭﻭﺍﻩ ﺃﲪﺪ )‪ ،(96/4‬ﻭﺍﺑﻦ ﺃﰊ ﻋﺎﺻﻢ ﰲ ﺍﻟﺴﻨﺔ )‪ ،(1057‬ﻭﺃﺑﻮ ﻳﻌﻠﻰ )‪ ،(7357‬ﻭﺍﺑﻦ ﺣﺒﺎﻥ )‪ ،(4573‬ﻭﺍﻟﻄﱪﺍﱐ‬
‫)‪ (769/19‬ﻣﻦ ﺣﺪﻳﺚ ﻣﻌﺎﻭﻳﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻭﻫﻮ ﺻﺤﻴﺢ‪.‬‬

‫ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻨﺼﺢ ﺑﻘﺪﺭ ﺍﳌﺴﺘﻄﺎﻉ‪ ،‬ﺃﻣﺎ ﺃﻥ ‪‬ﻧﻈﹾﻬﺮ ﺍﳌﺒﺎﺭﺯﺓ ﻭﺍﻻﺣﺘﺠﺎﺟﺎﺕ ‪‬ﻋﻠﹶﻨﹰﺎ ﻓﻬﺬﺍ‬
‫ﺧﻼﻑ ﻫ‪‬ﺪﻱ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﻗﺪ ﻋﻠﻤﺘﻢ ﺍﻵﻥ ﺃﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻻ ‪‬ﺗ ‪‬ﻤﺖ‪ ‬ﺇﱃ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺼﻠﺔ ﻭﻻ ﺇﱃ‬
‫ﺍﻹﺻﻼﺡ ﺑﺼﻠﺔ‪ ،‬ﻣﺎ ﻫﻲ ﺇﻻ ﻣﻀﺮ‪‬ﺓ ‪...‬‬
‫ﺍﳋﻠﻴﻔﺔ ﺍﳌﺄﻣﻮﻥ ﻗﹶﺘﻞ ﻣِﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﱂ ﻳﻘﻮﻟﻮﺍ ﺑﻘﻮﻟﻪ ﰲ ‪‬ﺧﻠﹾﻖ ﺍﻟﻘﺮﺁﻥ‬

‫)‪(1‬‬

‫‪ ،‬ﻗﺘﻞ ﲨﻌﹰﺎ ﻣﻦ‬

‫ﺱ ﻋﻠﻰ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ‪‬ﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻣﺎ ﲰﻌﻨﺎ ﻋﻦ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﺋﻤﺔ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻭﺃﺟﱪ ﺍﻟﻨﺎ ‪‬‬
‫ﺃﻥ ﺃﺣﺪﹰﺍ ﻣﻨﻬﻢ ﺍﻋﺘﺼﻢ ﰲ ﺃﻱ ﻣﺴﺠﺪ ﺃﺑﺪﺍﹰ‪ ،‬ﻭﻻ ﲰﻌﻨﺎ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻳﻨﺸﺮﻭﻥ ﻣﻌﺎﻳﺒﻪ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳ‪‬ﺤﻤﻞ‬
‫)‪(2‬‬
‫ﺱ ﻋﻠﻴﻪ ﺍﳊﻘﺪ ﻭﺍﻟﺒﻐﻀﺎﺀ ﻭﺍﻟﻜﺮﺍﻫﻴﺔ ‪. ...‬‬
‫ﺍﻟﻨﺎ ‪‬‬
‫ﺚ ﲟﻌﻨﺎﻩ ﰲ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(7054‬ﻭﻣﺴﻠﻢ )‪ 1848‬ـ ‪ (1851‬ﻭﻏﲑﳘﺎ‪.‬‬
‫ﻭﻭﺭﺩﺕ ﺃﺣﺎﺩﻳ ﹸ‬
‫)‪ (1‬ﺍﻟﻘﻮﻝ ﺑﺄ ﱠﻥ )ﺍﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ( ﻛﻔ ‪‬ﺮ ﺃﻛﱪ ﺑﺈﲨﺎﻉ ﺍﻟﺴﻠﻒ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺸﺮﻳﻌﺔ ﻟﻶﺟﺮﻱ )‪ 489/1‬ـ ‪.(550‬‬
‫)‪ (2‬ﻗﺪ ﻛﺎﻥ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ـ ﺭﲪﻪ ﺍﷲ ـ ﻳ‪‬ﻌﺬﱠﺏ ﻭﻳ‪‬ﺴﺠﻦ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﻘﻮﻝ ﻛﻠﻤ ﹶﺔ ﺍﻟﻜﻔﺮ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﻛﺎﻥ ﻣﻊ ﺫﻟﻚ ﻳ‪‬ﺤﺮ‪‬ﻡ‬
‫ﻼ ﹸﻝ ﰲ ﺍﻟﺴﻨﺔ‬
‫ﺝ ﻋﻠﻰ ﻣ‪‬ﻦ ﻋﺬﱠﺑﻪ ﰲ ﺫﻟﻚ‪ ،‬ﺭﻭﻯ ﺣﻨﺒﻞ ﺑﻦ ﺇﺳﺤﺎﻕ ﰲ ﳏﻨﺔ ﺍﻹﻣﺎﻡ ﺃﲪﺪ )ﺹ‪ 70:‬ـ ‪ ،(72‬ﻭﺍﳋ ﱠ‬
‫ﺍﳋﺮﻭ ‪‬‬
‫)‪ (90‬ﺑﺴﻨﺪ ﺻﺤﻴﺢ‪ ،‬ﻗﺎﻝ ﺣﻨﺒﻞ‪ )) :‬ﰲ ﻭﻻﻳﺔ ﺍﻟﻮﺍﺛﻖ ﺍﺟﺘﻤﻊ ﻓﻘﻬﺎ ُﺀ ﺑﻐﺪﺍﺩ ﺇﱃ ﺃﰊ ﻋﺒﺪ ﺍﷲ )ﺃﻱ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ(‪ :‬ﺃﺑﻮ ﺑﻜﺮ‬
‫ﺖ ﳍﻢ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ!‬
‫ﺑﻦ ﻋﺒﻴﺪ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻠﻲ ﺍﳌﻄﺒﺨﻲ ﻭﻓﻀﻞ ﺑﻦ ﻋﺎﺻﻢ‪ ،‬ﻓﺠﺎﺅﻭﺍ ﺇﱃ ﺃﰊ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻓﺎﺳﺘﺄﺫﻧ ‪‬‬
‫ﻫﺬﺍ ﺍﻷﻣﺮ ﻗﺪ ﺗﻔﺎﻗﻢ ﻭﹶﻓﺸ‪‬ﺎ ـ ﻳ‪‬ﻌﻨﻮﻥ ﺇﻇﻬﺎﺭ‪‬ﻩ ﳋﻠﻖ ﺍﻟﻘﺮﺁﻥ ﻭﻏﲑ ﺫﻟﻚ ـ ﻓﻘﺎﻝ ﳍﻢ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ :‬ﻓﻤﺎ ﺗ‪‬ﺮﻳﺪﻭﻥ؟ ﻗﺎﻟﻮﺍ‪ :‬ﺃ ﹾﻥ‬
‫ﻧ‪‬ﺸﺎ ِﻭﺭ‪‬ﻙ ﰲ ﺃﻧ‪‬ﺎ ﻟﺴﻨﺎ ﻧﺮﺿﻰ ﺑﺈ ‪‬ﻣﺮ‪‬ﺗﻪ ﻭﻻ ﺳﻠﻄﺎﻧﻪ‪ ،‬ﻓﻨﺎﻇﺮﻫﻢ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺳﺎﻋﺔ‪ ،‬ﻭﻗﺎﻝ ﳍﻢ‪ :‬ﻋﻠﻴﻜﻢ ﺑﺎﻟﻨ‪‬ﻜﺮﺓ ﺑﻘﻠﻮﺑﻜﻢ ﻭﻻ‬
‫ﺸﻘﱡﻮﺍ ﻋﺼﺎ ﺍﳌﺴﻠﻤﲔ ﻭﻻ ﺗﺴﻔِﻜﻮﺍ ﺩﻣﺎﺀَﻛﻢ ﻭﺩﻣﺎ َﺀ ﺍﳌﺴﻠﻤﲔ ﻣﻌﻜﻢ‪ ،‬ﺍﻧﻈﺮﻭﺍ ﰲ ﻋﺎﻗﺒﺔ ﺃﻣﺮِﻛﻢ‪،‬‬
‫ﲣﻠﻌﻮﺍ ﻳﺪﹰﺍ ﻣﻦ ﻃﺎﻋﺔ‪ ،‬ﻭﻻ ‪‬ﺗ ‪‬‬
‫ﻭﺍﺻﱪﻭﺍ ﺣﺘ‪‬ﻰ ﻳ‪‬ﺴﺘﺮﻳﺢ ‪‬ﺑﺮ‪ ‬ﺃﻭ ﻳ‪‬ﺴﺘﺮﺍﺡ ﻣﻦ ﻓﺎﺟﺮ‪ ،‬ﻭﺩﺍﺭ ﰲ ﺫﻟﻚ ﺍﻟﻜﻼﻡ ﻛﺜﲑ ﻟﹶﻢ ﺃﺣﻔﻈﻪ‪ ،‬ﻭﻣ‪‬ﻀﻮﺍ‪.‬‬
‫ﺐ‬
‫ﷲ ﺍﻟﺴﻼﻣ ﹶﺔ ﻟﻨﺎ ﻭﻷﻣ‪‬ﺔ ﳏﻤﺪ‪ ،‬ﻭﻣﺎ ﺃﺣ ‪‬‬
‫ﺖ ﺃﻧﺎ ﻭﺃﰊ ﻋﻠﻰ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺑﻌﺪ ﻣﺎ ﻣﻀﻮﺍ‪ ،‬ﻓﻘﺎﻝ ﺃﰊ ﻷﰊ ﻋﺒﺪ ﺍﷲ‪ :‬ﻧﺴﺄﻝ ﺍ َ‬
‫ﻭﺩﺧﻠ ‪‬‬
‫ﻑ ﺍﻵﺛﺎﺭ ﺍﻟﱵ‬
‫ﻷﺣ ٍﺪ ﺃﻥ ﻳﻔﻌﻞ ﻫﺬﺍ‪ ،‬ﻭﻗﺎﻝ ﺃﰊ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ! ﻫﺬﺍ ﻋﻨﺪﻙ ﺻﻮﺍﺏ ـ ﻳﻌﲏ ﺍﳋﺮﻭﺝ ـ؟ ﻗﺎﻝ‪ :‬ﻻ! ﻫﺬﺍ ﺧﻼ ‪‬‬
‫ﱯ ‪ )) :‬ﺇﻥ ﺿﺮﺑ‪‬ﻚ ﻓﺎﺻﺒِﺮ ﻭﺇﻥ ‪ ..‬ﻭﺇﻥ ‪ ...‬ﻓﺎﺻﱪ ((‪] ،‬ﺭﻭﺍﻩ ﺃﲪﺪ‬
‫ﺃﹸﻣﺮﻧﺎ ﻓﻴﻬﺎ ﺑﺎﻟﺼﱪ‪ ،‬ﱠﰒ ﺫﻛﺮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﻟﻨ ‪‬‬
‫)‪ ،(403/5‬ﻭﻣﺴﻠﻢ )‪ [(1847‬ﻓﺄﻣﺮ ﺑﺎﻟﺼﱪ ‪ .(( ...‬ﺍﻫـ ﻛﻼﻡ ﺃﲪﺪ‪.‬‬
‫ﻆ ﺍﻟﻨﻔﺲ ﰲ ﺍﻻﻧﺘﻘﺎﻡ ﳍﺎ‪ ،‬ﻣﻊ ﺃﻧ‪‬ﻪ ـ‬
‫ﺗﺄﻣ‪‬ﻞ ﻫﺬﺍ ﺍﻟ‪‬ﻨﻔﹶﺲ ﺍﻟﻨﻮﺭﺍﱐ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﺘﺎﺑﻌﺔ ﺍﶈﻀ‪‬ﺔ ﻷﺣﺎﺩﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻧﺴﻴﺎﻥ ﺣ ﱢ‬
‫ﺭﲪﻪ ﺍﷲ ـ ﺩ‪‬ﻋﻲ ﻟﻠﻜﻔﺮ ﺍﻷﻛﱪ‪ ،‬ﺑﻞ ﺳ‪‬ﺠﻦ ﻭﺿ‪‬ﺮﺏ ﺑﺴﺒﺐ ﺇﺑﺎﺋﻪ!!‬
‫ﻓﺄﻳﻦ ﻫﺬﺍ ﺍﻹﺧﻼﺹ ﻋﻨﺪ ﻫﺆﻻﺀ ﺍﻷﻭﺑﺎﺵ ﻣﻦ )ﺍﳊﺮﻛﻴ‪‬ﲔ( ﺍﻟﺬﻳﻦ ﻳﺘﺤﺮ‪‬ﻛﻮﻥ ﺑﻐﲑ ﻧﺼﻮﺹ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﻳﻨﺘﺼﺮﻭﻥ ﻷﻧﻔﺴﻬﻢ‬
‫ﻭﻳﺘﻈﺎﻫﺮﻭﻥ ﺑﺎﻟﻐﲑﺓ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ؟!‬
‫ﺇﻧ‪‬ﻤﺎ ﺍﻟﻐﲑﺓ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ﺑﺎﻟﺘﺰﺍﻡ ﻧﺼﻮﺻﻪ ﻭﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺃﺣﻜﺎﻣﻪ‪.‬‬
‫ﺐ ﺍﻟﻌ‪‬ﺠﺎﺏ ﺃ ﱠﻥ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ـ ﺭﲪﻪ ﺍﷲ ـ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻨﻬﻰ ﻋﻦ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻷﺋﻤﺔ ﻛﺎﻥ ﻳ‪‬ﺤﺮ‪‬ﺽ ﻋﻠﻰ‬
‫ﻭﺍﻟﻌﺠ ‪‬‬
‫ﺤ ‪‬ﺢ ﺑﻌﻀ‪‬ﻬﺎ ﺑﻌﻀﺎﹰ‪ ،‬ﻣﻨﻬﺎ ﺭﻭﺍﻳﺔ ﺣﺴﲔ ﺍﻟﺼﺎﺋﻎ‬
‫ﻼ ﹸﻝ ﰲ ﺍﻟﺴﻨﺔ )‪ 115‬ـ ‪ (119‬ﺑﺄﺳﺎﻧﻴﺪ ﻳ‪‬ﺼ ‪‬‬
‫ﻗﺘﺎﻝ ﺍﳋﺎﺭﺟﲔ‪ ،‬ﻓﻘﺪ ﺭﻭﻯ ﺍﳋ ﱠ‬
‫ﺣﻴﺚ ﻗﺎﻝ‪ )) :‬ﹶﻟﻤ‪‬ﺎ ﻛﺎﻥ ﺃﻣ ‪‬ﺮ ﺑﺎﺑِﻚ )ﺃﻱ ﺍﻟﺬﻱ ﺧﺮﺝ ﻋﻠﻰ ﺑﲏ ﺍﻟﻌﺒﺎﺱ( ﺟﻌﻞ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻳ‪‬ﺤﺮ‪‬ﺽ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﺇﻟﻴﻪ‪،‬‬
‫ﻭﻛﺘﺐ ﻣﻌﻲ ﻛﺘﺎﺑﹰﺎ ﺇﱃ ﺃﰊ ﺍﻟﻮﻟﻴﺪ ﻭﺇﱃ ﺍﻟﺒﺼﺮﺓ ﻳ‪‬ﺤﺮ‪‬ﺿﻬﻢ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﺇﱃ ﺑﺎﺑﻚ ((‪.‬‬
‫ﳋﺮ‪‬ﻣﻲ ﻫﺬﺍ ﺧﺮﺝ ﻋﻠﻰ ﺍﳌﺄﻣﻮﻥ ﻭﺍﳌﻌﺘﺼﻢ‪ ،‬ﻭﳘﺎ ﺍﻟﻠﺬﺍﻥ ﺍﻣﺘﺤﻨﺎ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺍﻣﺘﺤﺎﻧﹰﺎ ﺷﺪﻳﺪﹰﺍ‬
‫ﻭﺃﻋﺠﺐ ﺍﻟﻌ‪‬ﺠﺎﺏ ﺃ ﱠﻥ ﺑﺎﺑﻚ ﺍ ﹸ‬
‫ﻭﻋﺬﱠﺑﺎﻩ ﻋﺬﺍﺑﹰﺎ ﻧ‪‬ﻜﺮﺍﹰ‪ ،‬ﻓﻠﻢ ﳝﻨﻌﻪ ﺍﻧﺘﺼﺎﺭ‪‬ﻩ ﻟﻨﻔﺴﻪ ﻣﻦ ﺍﻻﻧﻘﻴﺎﺩ ﻟﻠﺤﻖ‪‬؛ ﻷﻧ‪‬ﻪ ﻻ ﻣ‪‬ﻬﺮﺏ ِﻟﻤ‪‬ﻨﺸﺪ ﺍﳊ ‪‬ﻖ ﻣﻦ ﺍﻟﺘﺤﺎﻛﻢ ﺇﱃ ﺍﻟﻜﺘﺎﺏ‬
‫ﻭﺍﻟﺴﻨﺔ‪.‬‬

‫ﻓﺘﺪﺑ‪‬ﺮ ‪‬ﻴ‪‬ﻪ ﻋﻦ ﺍﳋﺮﻭﺝ ﻋﻤ‪‬ﻦ ﺩﻋﺎﻩ ﺇﱃ ﺍﻟﻜﻔﺮ ﻭﺳﺨ‪‬ﺮ ﺳﻠﻄﺎﻧ‪‬ﻪ ﻟﻠﺪﻓﺎﻉ ﻋﻨﻪ ﻭﻋﺬﱠﺑﻪ ﻓﻴﻪ‪ ،‬ﻭﹶﻟﻤ‪‬ﺎ ﻇﻬﺮ ﻣ‪‬ﻦ ﻳ‪‬ﺨﺮﺝ ﻋﻠﻴﻬﻢ ﻟﹶﻢ‬
‫ﻳﺴﺘﻨﻜﻒ ﺃﻥ ﻳﻜﻮﻥ ﻭﺍﺣﺪﹰﺍ ﻣﻦ ﺍﻟﺮﻋﻴ‪‬ﺔ‪ ،‬ﺑﻞ ﻣ‪‬ﺤﺮ‪‬ﺿﹰﺎ ﻋﻠﻰ ﻗﺘﺎﻝ ﺍﳋﺎﺭﺝ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻋﺬﱠﺑﻮﻩ ﻣﻦ ﺫﻭﻱ ﺍﻟﺴﻠﻄﺎﻥ!!‬
‫ﻓﺘﺪ‪‬ﺑﺮ ﻫﺬﺍ ﻟﺘ‪‬ﺪﺭﻙ ِﻋﺰ‪‬ﺓ ﺍﻹﺧﻼﺹ‪ ،‬ﻭﺍﻷﻣﺮ ﷲ!‬
‫ﻼ ﹸﻝ ﰲ ﺍﻟﺴﻨﺔ )‪ (120‬ﺑﺴﻨﺪ‬
‫ﺑﻞ ﻛﺎﻥ ـ ﺭﲪﻪ ﺍﷲ ـ ﻳﺮﻯ ﺃ ﱠﻥ ﻗﺘﺎ ﹶﻝ ﺍﳋﺎﺭﺟﲔ ﹶﺃ ‪‬ﻭﻟﹶﻰ ﻣﻦ ﻏﺰ ِﻭ ﺍﻟﻜﻔﺎﺭ؛ ﻓﻘﺪ ﺭﻭﻯ ﺍﳋ ﱠ‬
‫ﳋ ‪‬ﺮﻣﻴ‪‬ﺔ‬
‫ﺖ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ :‬ﺍﻟﺮﺟ ﹸﻞ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻐﺰﻭ‪ ،‬ﻭﻛﺎﻥ ﺇﺫ ﺫﺍﻙ ﺍ ﹸ‬
‫ﺻﺤﻴﺢ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﲪﺎﺩ ﻗﺎﻝ‪ )) :‬ﺳﺄﻟ ‪‬‬
‫ﺐ ﺇﻟﻴﻚ؟ ﻗﺎﻝ‪ :‬ﻭﺃﻳﻦ ﻣﺴﻜﻦ ﺍﻟﺮﺟﻞ؟ ﻗﻠﺖ‪ :‬ﰲ ﻫﺬﻩ‬
‫ﻱ ﺍﻟﻮﺟﻬﺘﲔ ﺃﺣ ‪‬‬
‫ﳋﺮ‪‬ﻣﻲ ﺍﳋﺎﺭﺟﻲ( ﻗﻠﺖ‪ :‬ﻓﺈﱃ ﺃ ‪‬‬
‫)ﺃﻱ ﺃﺗﺒﺎﻉ ﺑﺎﺑﻚ ﺍ ﹸ‬
‫ﳋﺮ‪‬ﻣﻴ‪‬ﺔ ((‪ ،‬ﻳﻌﲏ ﺃﺷﺎﺭ ﻋﻠﻴﻪ ﺑﻘﺘﺎﻝ ﻫﺆﻻﺀ ﺍﳋﺎﺭﺟﲔ‪ ،‬ﻓﺘﺪﺑ‪‬ﺮ!‬
‫ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﺃﺷﺎﺭ ﳓﻮ ﺍ ﹸ‬
‫ﻗﺎﻝ ﺍﻟﻌﻼﱠﻤﺔ ﳏﻤﺪ ﺍﻷﻣﲔ ﺍﻟﺸﻨﻘﻴﻄﻲ ـ ﺭﲪﻪ ﺍﷲ ـ ﰲ ﺃﺿﻮﺍﺀ ﺍﻟﺒﻴﺎﻥ )‪ 57/1‬ـ ‪:(58‬‬
‫ﻚ ﻓﻴﻪ ﺃﻧ‪‬ﻪ ﻻ ﳚﻮﺯ ﺍﻟﻘﻴﺎﻡ ﻋﻠﻴﻪ ﺇ ﱠﻻ ﺇﺫﺍ ﺍﺭﺗﻜﺐ ﻛﻔﺮﹰﺍ ﺑ‪‬ﻮﺍﺣﹰﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﷲ ﺑﺮﻫﺎﻥ ‪ ،(( ...‬ﰒ ﺳﺎﻕ‬
‫)) ﻭﺍﻟﺘﺤﻘﻴﻖ ﺍﻟﺬﻱ ﻻ ﺷ ‪‬‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﺍﻟﺒﺎﺏ‪ ،‬ﻭﻗﺎﻝ )‪ 58/1‬ـ ‪ )) :(59‬ﻭﺍﻷﺣﺎﺩﻳﺚ ﰲ ﻫﺬﺍ ﻛﺜﲑﺓ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺗﺪ ﱡﻝ ﻋﻠﻰ ﻣﻨﻊ ﺍﻟﻘﻴﺎﻡ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﻟﻮ ﻛﺎﻥ ﻣﺮﺗﻜﺒﹰﺎ ِﻟﻤﺎ ﻻ ﳚﻮﺯ‪ ،‬ﺇ ﱠﻻ ﺇﺫﺍ ﺍﺭﺗﻜﺐ ﺍﻟﻜﻔ ‪‬ﺮ ﺍﻟﺼﺮﻳﺢ ﺍﻟﺬﻱ ﻗﺎﻡ ﺍﻟﱪﻫﺎﻥ ﺍﻟﺸﺮﻋ ‪‬ﻲ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨ‪‬ﺔ ﺭﺳﻮﻟﻪ ‬
‫ﺃﻧ‪‬ﻪ ﻛﻔﺮ ﺑﻮﺍﺡ‪ ،‬ﺃﻱ ﻇﺎﻫﺮ ﺑﺎ ٍﺩ ﻻ ﹶﻟﺒ‪‬ﺲ ﻓﻴﻪ‪.‬‬
‫ﻭﻗﺪ ﺩﻋﺎ ﺍﳌﺄﻣﻮ ﹸﻥ ﻭﺍﳌﻌﺘﺼ ‪‬ﻢ ﻭﺍﻟﻮﺍﺛ ‪‬ﻖ ﺇﱃ ﺑﺪﻋﺔ ﺍﻟﻘﻮﻝ )ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ(‪ ،‬ﻭﻋﺎﻗﺒﻮﺍ ﺍﻟﻌﻠﻤﺎ َﺀ ﻣﻦ ﺃﺟﻠﻬﺎ ﺑﺎﻟﻘﺘﻞ ﻭﺍﻟﻀﺮﺏ ﻭﺍﳊﺒﺲ‬
‫ﻭﺃﻧﻮﺍﻉ ﺍﻹﻫﺎﻧﺔ‪ ،‬ﻭﻟﹶﻢ ﻳﻘﹸﻞ ﺃﺣ ‪‬ﺪ ﺑﻮﺟﻮﺏ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻬﻢ ﺑﺴﺒﺐ ﺫﻟﻚ‪ ،‬ﻭﺩﺍﻡ ﺍﻷﻣ ‪‬ﺮ ﺑﻀﻊ ﻋﺸﺮﺓ ﺳﻨﺔ‪ ،‬ﺣﱴ ﻭﻟِﻲ ﺍﳌﺘ ‪‬ﻮﻛﱢﻞ‬
‫ﺴﻨ‪‬ﺔ ((‪.‬‬
‫ﺍﳋﻼﻓﺔﹶ‪ ،‬ﻓﺄﺑﻄﻞ ﺍﳌِﺤﻨﺔﹶ‪ ،‬ﻭﺃﻣﺮ ﺑﺈﻇﻬﺎﺭ ﺍﻟ ‪‬‬
‫ﺱ ﺑﺒﺪﻋﺔ ﺧﻠﻖ ﺍﻟﻘﺮﺁﻥ ـ ﻭﻫﻲ ﻛﻔ ‪‬ﺮ ﻛﻤﺎ ﺗﻘﺪ‪‬ﻡ ـ‬
‫ﻉ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻋﻦ ﺗﻜﻔﲑ ﻫﺆﻻﺀ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺬﻳﻦ ﺍﻣﺘ‪‬ﺤﻨﻮﺍ ﺍﻟﻨﺎ ‪‬‬
‫ﻭﺍﻋﻠﻢ ﺃ ﱠﻥ ‪‬ﺗ ‪‬ﻮ ‪‬ﺭ ‪‬‬
‫ﻫﻮ ﻗﻴﺎﻡ ﺍﻟﺸﺒﻬﺔ ﺍﳌﺎﻧﻌﺔ ﻣﻦ ﺗﻜﻔﲑﻫﻢ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﻋﻨﺪ ﺧﻔﺎﺀ ﺁﺛﺎﺭ ﺍﻟﻨﺒﻮﺓ ﻭﺍﺳﺘﺸﺮﺍﺀ ﺍﳉﻬﻞ ﻭﺗﺰﻳﲔ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﻗِﺒﻞ ﻣﻔﺘﻴﻬﻢ‬
‫ﺐ ﻣﻔﺘﻴﻪ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ‪.‬‬
‫ﻭﻗﻀﺎ‪‬ﻢ‪ ،‬ﺍﻟﺬﻳﻦ ﻳ‪‬ﺤﺴ‪‬ﻨﻮﻥ ‪‬ﻢ ﺍﻟﻈﻦ‪‬؛ ﻷﻧ‪‬ﻬﻢ ﲟﺜﺎﺑﺔ ﺍﳌﻘﻠﱢﺪ ﻣﻊ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﻣﺬﻫﺐ ﺍﳌﻘﻠﱢﺪ ﻣﺬﻫ ‪‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ـ ﺭﲪﻪ ﺍﷲ ـ‪ )) :‬ﻓﺈ ﱠﻥ ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﻘﻮﻝ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﺑﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﻳ‪‬ﻌﺎﻗﺐ ﻣ‪‬ﺨﺎﻟﻔﹶﻪ ﺃﻋﻈﻢ ﻣﻦ‬
‫ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﻓﻘﻂ‪ ،‬ﻭﺍﻟﺬﻱ ﻳ‪‬ﻜﻔﱢﺮ ﳐﺎِﻟﻔﹶﻪ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﺬﻱ ﻳ‪‬ﻌﺎﻗﺒﻪ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ ﻓﺎﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻣﻦ ﻭﻻﺓ ﺍﻷﻣﻮﺭ ﻳﻘﻮﻟﻮﻥ ﺑﻘﻮﻝ‬
‫ﺱ ﺇﱃ ﺫﻟﻚ‪ ،‬ﻭﳝﺘﺤﻨﻮ‪‬ﻢ‪،‬‬
‫ﺍﳉﻬﻤﻴﺔ‪) :‬ﺇ ﱠﻥ ﺍﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ(‪ ،‬ﻭ)ﺇ ﱠﻥ ﺍﷲ ﻻ ﻳ‪‬ﺮﻯ ﰲ ﺍﻵﺧﺮﺓ(‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻭ‪‬ﻳﺪ‪‬ﻋﻮﻥ ﺍﻟﻨﺎ ‪‬‬
‫ﻭﻳ‪‬ﻌﺎﻗﺒﻮ‪‬ﻢ ﺇﺫﺍ ﻟﹶﻢ ﳚﻴﺒﻮﻫﻢ‪ ،‬ﻭﻳ‪‬ﻜﻔﱢﺮﻭﻥ ﻣ‪‬ﻦ ﻟﹶﻢ ﻳ‪‬ﺠﺒﻬﻢ‪ ،‬ﺣﱴ ﺇﻧ‪‬ﻬﻢ ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﺃﻣﺴﻜﻮﺍ ﺍﻷﻣﲑ ﻟﹶﻢ ﻳ‪‬ﻄﻠﻘﻮﺍﻩ ﺣﱴ ‪‬ﻳ ِﻘ ‪‬ﺮ ﺑﻘﻮﻝ‬
‫ﺍﳉﻬﻤﻴﺔ‪) :‬ﺇ ﱠﻥ ﺍﻟﻘﺮﺁﻥ ﳐﻠﻮﻕ(‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﻻ ﻳﻮﻟﻮﻥ ﻣﺘ ‪‬ﻮﻟﱢﻴﹰﺎ ﻭﻻ ﻳ‪‬ﻌﻄﻮﻥ ﺭﺯﻗﹰﺎ ﻣﻦ ﺑﻴﺖ ﺍﳌﺎﻝ ﺇ ﱠﻻ ﻟِﻤﻦ ﻳﻘﻮﻝ ﺫﻟﻚ‪ ،‬ﻭﻣﻊ‬
‫ﻫﺬﺍ ﻓﺎﻹﻣﺎﻡ ﺃﲪﺪ ـ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ـ ﺗﺮﺣ‪‬ﻢ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺍﺳﺘﻐﻔﺮ ﳍﻢ؛ ِﻟﻌِﻠﻤِﻪ ﺑﺄﻧ‪‬ﻬﻢ ﻟﹶﻢ ﻳ‪‬ﺒﻴ‪‬ﻦ ﳍﻢ ﺃﻧ‪‬ﻬﻢ ﻣ‪‬ﻜﺬﱢﺑﻮﻥ ﻟﻠﺮﺳﻮﻝ‪ ،‬ﻭﻻ‬
‫ﺟﺎﺣﺪﻭﻥ ﻟِﻤﺎ ﺟﺎﺀ ﺑﻪ‪ ،‬ﻭﻟﻜﻦ ﺗﺄﻭ‪‬ﻟﻮﺍ ﻓﺄﺧﻄﺄﻭﺍ‪ ،‬ﻭﻗﻠﱠﺪﻭﺍ ﻣﻦ ﻗﺎﻝ ﳍﻢ ﺫﻟﻚ ((‪ .‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ )‪ 348/23‬ـ ‪.(349‬‬
‫ﻕ ﺍﻟﺘﻜﻔﲑ ﻟﻴﺲ ﻛﺘﻌﻴﻴﻨﻪ‪ ،‬ﻓﻠﻴﺲ ﻣﻦ ﻭﻗﻊ ﰲ ﺍﻟﻜﻔﺮ ﻛﻤﻦ ﻭﻗﻊ ﺍﻟﻜﻔ ‪‬ﺮ ﻋﻠﻴﻪ؛ ﻷ ﱠﻥ ﺍﳊﻜﻢ ﺑﺎﻟﻜﻔﺮ ﻋﻠﻰ ﺍﳌﻌﻴ‪‬ﻦ ﻗﺪ‬
‫ﻭﺍﻋﻠﻢ ﺃ ﱠﻥ ﺇﻃﻼ ‪‬‬
‫ﻒ ﻛﻔﱠﺮﻭﺍ ﻓِﺮ‪‬ﻗﹰﺎ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺑﺈﻃﻼﻕ‪ ،‬ﻛﺎﳉﻬﻤﻴ‪‬ﺔ ﻭﺍﻟﺮﺍﻓﻀﺔ‪ ،‬ﻭﻟﻜﻨ‪‬ﻬﻢ‬
‫ﻳﺘﺨﻠﱠﻒ ﻟﺘﺄﻭﻳﻞ ﺃﻭ ﺷﺒﻬﺔ ﺃﻭ ﺇﻛﺮﺍﻩ‪ ،‬ﻭﻟﺬﻟﻚ ﲡ ‪‬ﺪ ﺍﻟﺴﻠ ‪‬‬
‫ﳊﺠ‪‬ﺔ‪ ،‬ﻛﺒﺸ ٍﺮ‬
‫ﻟﹶﻢ ﻳ‪‬ﻌﻴ‪‬ﻨﻮﺍ ﺑﺎﻟﻜﻔﺮ ﺇ ﱠﻻ ﺃﻧﺎﺳﹰﺎ ﻣﻌﺪﻭﺩﻳﻦ ﺟﺪ‪‬ﺍ ﺻﺮ‪‬ﺣﻮﺍ ﺑﺸﻨﺎﻋﺎﺕ‪ ،‬ﻭﻧﺎﻇﺮﻫﻢ ﻋﻠﻤﺎ ُﺀ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺃﻗﺎﻣﻮﺍ ﻋﻠﻴﻬﻢ ﺍ ﹸ‬
‫ﺍﳌﺮﻳﺴﻲ‪ ،‬ﻭﺍﳉﻌﺪ ﺑﻦ ﺩﺭﻫﻢ‪ ،‬ﻭﺣﻔﺺ ﺍﻟﻔﺮﺩ ـ ﻋﻠﻰ ﺧﻼﻑ ـ ﻭﺍﳊﻼﱠﺝ‪ .‬ﺍﻧﻈﺮ‪ :‬ﳎﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ )‪.(349/23‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ـ ﺭﲪﻪ ﺍﷲ ـ‪ )) :‬ﻣﻊ ﺃ ﱠﻥ ﺃﲪﺪ ﻟﹶﻢ ﻳ‪‬ﻜﻔﱢﺮ ﺃﻋﻴﺎﻥ ﺍﳉﻬﻤﻴﺔ‪ ،‬ﻭﻻ ﻛ ﱠﻞ ﻣ‪‬ﻦ ﻗﺎﻝ ﺇﻧ‪‬ﻪ ﺟﻬﻤ ‪‬ﻲ ﻛﻔﱠﺮﻩ‪ ،‬ﻭﻻ ﻛ ﱠﻞ ﻣ‪‬ﻦ‬
‫ﻭﺍﻓﻖ ﺍﳉﻬﻤﻴﺔ ﰲ ﺑﻌﺾ ﺑﺪﻋﻬﻢ‪ ،‬ﺑﻞ ﺻﻠﱠﻰ ﺧﻠﻒ ﺍﳉﻬﻤﻴ‪‬ﺔ ﺍﻟﺬﻳﻦ ‪‬ﺩ ‪‬ﻋﻮ‪‬ﺍ ﺇﱃ ﻗﻮﳍﻢ ﻭﺍﻣﺘﺤﻨﻮﺍ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻋﺎﻗﺒﻮﺍ ﻣ‪‬ﻦ ﱂ ﻳ‪‬ﻮﺍﻓﻘﻬﻢ‬
‫ﺑﺎﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﻐﻠﻴﻈﺔ‪ ،‬ﻟﹶﻢ ﻳ‪‬ﻜﻔﱢﺮﻫﻢ ﺃﲪ ‪‬ﺪ ﻭﺃﻣﺜﺎﻟﹸﻪ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻳﻌﺘﻘﺪ ﺇﳝﺎﻧ‪‬ﻬﻢ ﻭﺇﻣﺎ ‪‬ﻣﺘﻬﻢ ﻭﻳﺪﻋﻮ ﳍﻢ‪ ،‬ﻭﻳﺮﻯ ﺍﻻﺋﺘﻤﺎ ‪‬ﻡ ‪‬ﻢ ﰲ‬
‫ﺍﻟﺼﻠﻮﺍﺕ ﺧﻠﹾﻔﻬﻢ ﻭﺍﳊ ‪‬ﺞ ﻭﺍﻟﻐﺰ ‪‬ﻭ ﻣﻌﻬﻢ‪ ،‬ﻭﺍﳌﻨ ‪‬ﻊ ﻣﻦ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻬﻢ‪ ،‬ﻣﺎ ﻳﺮﺍﻩ ﻷﻣﺜﺎﳍﻢ ﻣﻦ ﺍﻷﺋﻤﺔ‪.‬‬
‫ﻭﻳ‪‬ﻨﻜﺮ ﻣﺎ ﹶﺃ ‪‬ﺣﺪ‪‬ﺛﻮﺍ ﻣﻦ ﺍﻟﻘﻮﻝ ﺍﻟﺒﺎﻃﻞ ﺍﻟﺬﻱ ﻫﻮ ﻛﻔ ‪‬ﺮ ﻋﻈﻴﻢ‪ ،‬ﻭﺇﻥ ﻟﹶﻢ ﻳ‪‬ﻌﻠﹶﻤﻮﺍ ﻫﻢ ﺃﻧ‪‬ﻪ ﻛﻔﺮ‪ ،‬ﻭﻛﺎﻥ ﻳ‪‬ﻨﻜﺮﻩ ﻭﻳ‪‬ﺠﺎﻫﺪﻫﻢ ﻋﻠﻰ‬
‫ﺭﺩ‪‬ﻩ ﲝﺴﺐ ﺍﻹﻣﻜﺎﻥ‪ ،‬ﻓﻴﺠﻤﻊ ﺑﲔ ﻃﺎﻋﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﰲ ﺇﻇﻬﺎﺭ ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﻟﺪ‪‬ﻳﻦ ﻭﺇﻧﻜﺎﺭ ﺑﺪﻉ ﺍﳉﻬﻤﻴ‪‬ﺔ ﺍﳌﻠﺤﺪﻳﻦ‪ ،‬ﻭﺑﲔ ﺭﻋﺎﻳﺔ‬

‫ﻭﻻ ﻧﺆﻳ‪‬ﺪ ﺍﳌﻈﺎﻫﺮﺍﺕ ﺃﻭ ﺍﻻﻋﺘﺼﺎﻣﺎﺕ ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻻ ﻧﺆﻳ‪‬ﺪﻫﺎ ﺇﻃﻼﻗﺎﹰ‪ ،‬ﻭﳝﻜﻦ ﺍﻹﺻﻼﺡ‬
‫)‪(1‬‬
‫ﺑﺪﻭ‪‬ﺎ‪ ،‬ﻟﻜﻦ ﻻ ﺑﺪ‪ ‬ﺃﻥ ﻫﻨﺎﻙ ﺃﺻﺎﺑﻊ ﺧﻔﻴ‪‬ﺔ ﺩﺍﺧﻠﻴﺔ ﺃﻭ ﺧﺎﺭﺟﻴﺔ ﲢﺎﻭﻝ ﺑﺚﹼ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ (( ‪.‬‬
‫***‬
‫ﺖ ‪‬ﺎ ﺇﱃ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﺑﻦ ﻋ‪‬ﺜﻴﻤﲔ‪ ،‬ﻭﻗﺪ ﻗﹸﺮﺋﺖ ﻋﻠﻴﻪ ﻋﺼﺮ ﻳﻮﻡ‬
‫• ﻭﻫﺬﻩ ﺃﺳﺌﻠ ﹲﺔ ‪‬ﻭﺟ‪‬ﻬ ‪‬‬
‫ﺍﳉﻤﻌﺔ ﺑﺘﺎﺭﻳﺦ )‪ 13‬ﻣﻦ ﺻﻔﺮ ‪ 1420‬ﻫـ(‪ ،‬ﺍﳌﻮﺍﻓﻖ ﻟـ )‪ 28‬ـ ‪ 5‬ـ ‪ 1999‬ﻡ(‪ ،‬ﰲ ﺑﻴﺘﻪ ﲟﺪﻳﻨﺔ‬
‫ﻋﻨﻴﺰﺓ‪ ،‬ﻓﻜﺎﻥ ﻣﻨﻬﺎ ﻣﺎ ﻳﺄﰐ‪:‬‬
‫ﺐ ﺇﻟﻴﻜﻢ ـ ﺣﻔﻈﻜﻢ ﺍﷲ ـ ﻣﻦ ﺗﺄﻳﻴﺪ ﺍﳉﻤﺎﻋﺎﺕ ﺍﳌﺴﻠﱠﺤﺔ ﺍﳋﺎﺭﺟﺔ‬
‫ﺳﺆﺍﻝ‪ )) :‬ﻣﺎ ﺣﻜ ‪‬ﻢ ﻣﺎ ﻳ‪‬ﻨﺴ ‪‬‬
‫ﻋﻠﻰ ﺍﳊﻜﻮﻣﺔ ﺍﳉﺰﺍﺋﺮﻳﺔ‪ ،‬ﻭﺃﻧ‪‬ﻜﻢ ﻣﻌﻬﻢ ﺇ ﱠﻻ ﺃﻧ‪‬ﻜﻢ ﻋﺎﺟﺰﻭﻥ ﻋﻦ ﺍﻟﺘﺼﺮﻳﺢ ﺑﺬﻟﻚ؛ ﻷﺳﺒﺎﺏ ﺃﻣﻨﻴﺔ‬
‫ﻭﺳﻴﺎﺳﻴﺔ؟‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﻫﺬﺍ ﻟﻴﺲ ﺑﺼﺤﻴﺢ! ﻭﻻ ﻳ‪‬ﻤﻜﻦ ﺃﻥ ﻧﺆﻟﱢﺐ ﺃﺣﺪﹰﺍ ﻋﻠﻰ ﺍﳊﻜﻮﻣﺔ؛ ﻷ ﱠﻥ ﻫﺬﺍ ﲢﺼﻞ ﺑﻪ ﻓﺘﻨﺔ‬
‫ﻛﺒﲑﺓ‪ ،‬ﺇﺫ ﺃ ﱠﻥ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳ‪‬ﻘﺎﺑﻠﻮﺍ ﺍﳊﻜﻮﻣﺔ ﻟﻴﺲ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻟﻘﺪﺭﺓ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﻐﻠﺒﻮﺍ‬
‫ﺍﳊﻜﻮﻣ ﹶﺔ ﺑﻪ‪ ،‬ﻓﻤﺎ ﻳﺒﻘﻰ ﺇ ﱠﻻ ﺍﻟﻘﺘﻞ ﻭﺇﺭﺍﻗﺔ ﺍﻟﺪ‪‬ﻣﺎﺀ ﻭﺍﻟﻔﺘﻨﺔ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﻟﻮﺍﻗﻊ‪.‬‬
‫ﻭﻣﺎ ﺃﻛﺜﺮ ﻣﺎ ﻳ‪‬ﻨﺴﺐ ﺇﻟﻴﻨﺎ ﻫﻨﺎ ﰲ ﺍﻟﺴﻌﻮﺩﻳﺔ ﺃﻭ ﺧﺎﺭﺝ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﺃﺻ ﹲﻞ ﻋﻨ‪‬ﺎ!‬
‫ﻭﺍﳊﺎﻣﻞ ﻟﺬﻟﻚ ـ ﻭﺍﷲ ﺃﻋﻠﻢ ـ ﺃ ﱠﻥ ﺍﻟﻨﺎﺱ ﳍﻢ ﺃﻫﻮﺍﺀ‪ ،‬ﻓﺈﺫﺍ ‪‬ﻫ ‪‬ﻮﻭ‪‬ﺍ ﺷﻴﺌﹰﺎ ﻧﺴﺒﻮﻩ ﺇﱃ ﻋﺎﱂ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪،‬‬
‫ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻗﺒﻮﻝ‪ ،‬ﻭﻫﺬﻩ ﻣﺴﺄﻟﺔ ﺧﻄﲑﺓ‪.‬‬
‫ﻭﻟﻴﺲ ﺍﻟﻜﺬﺏ ﻋﻠ ‪‬ﻲ ﻭﻋﻠﻰ ﻏﲑﻱ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺑﻐﺮﻳﺐ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻜﺬﺏ ﻭﻗﻊ ﻋﻠﻰ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟﻞﱠ‪،‬‬
‫)‪(2‬‬
‫ﻕ ِﺇ ﹾﺫ ﺟ‪‬ﺎﺀَﻩ{ ]ﺍﻟﺰﻣﺮ ‪. [32‬‬
‫ﺏ ﺑِﺎﻟﺼ‪ ‬ﺪ ِ‬
‫ﷲ ‪‬ﻭ ﹶﻛﺬﱠ ‪‬‬
‫ﺏ ‪‬ﻋﻠﹶﻰ ﺍ ِ‬
‫ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ } :‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﺃ ﹾﻇ ﹶﻠ ‪‬ﻢ ِﻣﻤ‪ ‬ﻦ ﹶﻛ ﹶﺬ ‪‬‬
‫ﺣﻘﻮﻕ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺍﻷﺋﻤ‪‬ﺔ ـ ﺃﻱ ﺍﻷﻣﺮﺍﺀ ـ ﻭﺍﻷﻣ‪‬ﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ‪‬ﺟﻬ‪‬ﺎ ﹰﻻ ﻣﺒﺘﺪﻋﲔ ﻭﻇﻠﻤ ﹰﺔ ﻓﺎﺳﻘﲔ ((‪ .‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ‬
‫)‪ 507/7‬ـ ‪.(508‬‬
‫ﻓﺘﺄﻣ‪‬ﻞ ﻫﺬﺍ؛ ﻓﺈﻧ‪‬ﻪ ﻧﻔﻴﺲ‪ ،‬ﻭﺑﻪ ﺗﻨ ‪‬ﺞ ﺑﺈﺫﻥ ﺍﷲ ﻣﻦ ﻭﺭ‪‬ﻃﺔ ﺗﻜﻔﲑ ﺍﳌﻌﻴ‪‬ﻦ ﺑﻐﲑ ﺣﻖ‪ ،‬ﻭﺍ ‪‬ﺳ‪‬ﺘﺘِﺮ ﺑﺴﺘﺎﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﻫﺬﺍ‪ ،‬ﻭﻗﻠﱢﺪﻫﻢ‬
‫ﺃﻣﺮ‪‬ﻩ‪ ،‬ﻭﺍﻗﺘﺼِﺪ ﰲ ﺍﻟﺒﺤﺚ ﻋﻦ ﻣﺴﺎﺋﻞ ﺍﻟﺘﻜﻔﲑ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻻ ﺑﺪ‪ ‬ﻣﻦ ﺷﻲﺀ ﻣﻨﻪ ﻓﺄﲨِﻞ ﻛﻤﺎ ﺃ ‪‬ﺟﻤ‪‬ﻞ ﺍﻟﺴﻠﻒ‪ ،‬ﺗﻨ ‪‬ﺞ ﺑﺈﺫﻥ ﺍﷲ‪،‬‬
‫ﺖ ﻭﺟﻬ‪‬ﻪ ﰲ ﺍﳌﻘﺪ‪‬ﻣﺔ‪،‬‬
‫ﻭﻻ ﺳﻴﻤﺎ ﺗﻜﻔﲑ ﺍﻟﻮﻻﺓ‪ ،‬ﻓﻘﺪ ﺳﺒﻖ ﺃ ﱠﻥ ﺃﺛﺮ‪‬ﻩ ﺍﻵﻥ ﻏﲑ ﺫﻱ ﺑﺎﻝ‪ ،‬ﻛﻤﺎ ﺫﻛﺮ ﺫﻟﻚ ﺍﻟﻌﻼﱠﻣﺔ ﺍﻷﻟﺒﺎﱐ‪ ،‬ﻭﺑﻴ‪‬ﻨ ‪‬‬
‫ﻭﺍﷲ ﺍﻟﻌﺎﺻﻢ‪.‬‬

‫)‪ (1‬ﺟﺮﻳﺪﺓ )) ﺍﳌﺴﻠﻤﻮﻥ (( ﻋﺪﺩ )‪ (540‬ﺹ )‪ (10‬ـ ﺍﳉﻤﻌﺔ )‪ 11‬ﺍﶈﺮﻡ ‪1416‬ﻫـ(‪.‬‬

‫)‪ (2‬ﺻﺪﻕ ﺣﻔﻈﻪ ﺍﷲ؛ ﻓﺈﻧ‪‬ﻬﺎ ﺳ‪‬ﻨ ﹸﺔ ﺃﻫﻞ ﺍﻟﺒﺪﻉ‪ ،‬ﻓﻘﺪﳝﺎﹰ ﺍﺟﺘﻬﺪﺕ ﺍﻟﻘﺪﺭ‪‬ﻳ ﹸﺔ ﻟﺘﺮﻭﻳﺞ ﺑﺪﻋﺘﻬﺎ ﺑﺈﻟﺼﺎﻗﻬﺎ ﺑﺄﺣﺪ ﻛﺒﺎﺭ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻫﻮ‬

‫ﻓﺄﺭﺟﻮ ﻣﻦ ﺇﺧﻮﺍﻧﻨﺎ ﰲ ﺍﳉﺰﺍﺋﺮ ﻭﰲ ﻏﲑ ﺍﳉﺰﺍﺋﺮ ﺇﺫﺍ ﲰﻌﻮﺍ ﻣﻨ‪‬ﺎ ﺷﻴﺌﹰﺎ ﺗﻨﻜﺮﻩ ﺃﻓﺌِﺪﺗ‪‬ﻬﻢ ﺃﻥ ﻳﺘ‪‬ﺼﻠﻮﺍ ﺑﻨﺎ‪،‬‬
‫ﻭﻳﺴﺘﻔﻬﻤﻮﺍ‪ ،‬ﻓ ‪‬ﺮﺑ‪‬ﻤﺎ ﻧ‪‬ﺴﺐ ﺇﻟﻴﻨﺎ ﻣﺎ ﱂ ‪‬ﻧﻘﹸﻠﻪ‪.‬‬
‫ﺳﺆﺍﻝ‪ :‬ﺗﻨﻄﻠﻖ ﺑﻌﺾ ﺍﳉﻤﺎﻋﺎﺕ ﰲ ﳏﺎﺭﺑﺘﻬﺎ ﻷﻧﻈﻤﺘﻬﺎ ﻣﻦ ﻗﺎﻋﺪﺓ ﺗﻘﻮﻝ‪ )) :‬ﺇ ﱠﻥ ﳏﺎﺭﺑﺔ ﺍﻟﺪﻭﻝ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﹶﺃ ‪‬ﻭﻟﹶﻰ ﻣﻦ ﳏﺎﺭﺑﺔ ﺍﻟﺪﻭﻝ ﺍﻟﻜﺎﻓﺮﺓ ﻛﻔﺮﹰﺍ ﺃﺻﻠﻴ‪‬ﺎ؛ ﻷ ﱠﻥ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﻣﺮﺗ ‪‬ﺪﺓﹲ‪ ،‬ﻭﺍﳌﺮﺗ ‪‬ﺪ ﻣﻘ ‪‬ﺪ ‪‬ﻡ ﰲ‬
‫ﺍﶈﺎﺭﺑﺔ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻓﻤﺎ ﻣﺪﻯ ﺻﺤﺔ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ؟‬
‫ﻓﺄﺟﺎﺏ ﺍﻟﺸﻴﺦ ﺑﻘﻮﻟﻪ‪ :‬ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻫﻲ ﻗﺎﻋﺪﺓ ﺍﳋﻮﺍﺭﺝ ﺍﻟﺬﻳﻦ ﻳﻘﺘﻠﻮﻥ ﺍﳌﺴﻠﻤﲔ ﻭ‪‬ﻳﺪ‪‬ﻋﻮﻥ‬
‫)‪(1‬‬
‫ﺍﻟﻜﺎﻓﺮﻳﻦ‪ ،‬ﻭﻫﻲ ﺑﺎﻃﻠﺔ ‪.‬‬
‫ﻭﺍﻟﻮﺍﺟﺐ ﺃﻥ ﺗﻠﺘﻤﺲ ﺍﻟﻌﺬﺭ ﻟﻜ ﱢﻞ ﻣﻦ ﺃﺧﻄﺄ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻣﺎ ﺩﺍﻡ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﺬﻭﺭﺍﹰ‪ ،‬ﺣﱴ‬
‫ﺗﺒﻘﻰ ﺍﻷﻟﻔﺔ ﻭﺍﳌﻮﺩ‪‬ﺓ ﻭﺍﻟﺼﻔﺎﺀ‪ ،‬ﻭﺗﺘ ‪‬ﻢ ﺍﻷﻣﻮﺭ ﻋﻠﻰ ﻣﺎ ﻳﻨﺒﻐﻲ‪.‬‬
‫)‪(2‬‬
‫ﻓﻬﺬﺍ ﺍﻟﻘﻮﻝ ﻻ ﺃﺳﺎﺱ ﻟﻪ ﻣﻦ ﺍﻟﺼ‪‬ﺤﺔ ‪.‬‬
‫ﺳﺆﺍﻝ‪ :‬ﺑﺪﺃ ﺍﻟﻮﺿﻊ ﰲ ﺍﳉﺰﺍﺋﺮ ﻳﺘﺤﺴ‪‬ﻦ‪ ،‬ﻭﻧﻌﺮﻑ ﲨﺎﻋﺎﺕ ﻏﻔﲑﺓ ﻣﻦ ﺍﻟﺸﺒﺎﺏ ﻳﺮﻳﺪ ﻭﺿﻊ ﺍﻟﺴ‪‬ﻼﺡ‪،‬‬
‫ﻭﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺣﻴﺎﺗﻪ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﻟﻜﻨﻪ ﻻ ﻳﺪﺭﻱ‪ :‬ﻫﻞ ﻳ‪‬ﺴﻠﱢﻢ ﻧﻔﺴﻪ ﺃﻭ ﻳﺒﻘﻰ ﻣﻌﺘﺼﻤﹰﺎ ﺑﺎﳉﺒﺎﻝ‪ ،‬ﻋﻠﻤﹰﺎ ﺑﺄ ﱠﻥ‬
‫ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻗﺎﻝ ﺍﻵﺟﺮﻱ ﺭﲪﻪ ﺍﷲ‪ )) :‬ﺍﻋﻠﻤﻮﺍ ـ ﺭﲪﻨﺎ ﺍﷲ ﻭﺇﻳﺎﻛﻢ ـ ﺃ ﱠﻥ ﻣﻦ ﺍﻟﻘﺪﺭﻳﺔ ﺻِﻨﻔﹰﺎ ﺇﺫﺍ ﻗﻴﻞ‬
‫ﻟﺒﻌﻀﻬﻢ‪ :‬ﻣ‪‬ﻦ ﺇﻣﺎﻣ‪‬ﻜﻢ ﰲ ﻣﺬﻫﺒﻜﻢ ﻫﺬﺍ؟ ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﺍﳊﺴﻦ!‬
‫ﷲ ﺍﻟﻜﺮ ‪‬ﱘ ﺍﳊﺴ ‪‬ﻦ ﻋﻦ ﻣﺬﻫﺐ ﺍﻟﻘﺪﺭﻳﺔ ((‪ .‬ﺍﻟﺸﺮﻳﻌﺔ )‪.(879/2‬‬
‫ﻭ ﹶﻛﺬﹶﺑﻮﺍ ﻋﻠﻰ ﺍﳊﺴﻦ! ﻭﻗﺪ ﺃﺟ ﱠﻞ ﺍ ُ‬
‫ﺿﺮ‪‬ﺑﺎﻥ ﻣﻦ ﺍﻟﻨﺎﺱ‪:‬‬
‫ﻗﺎﻝ ﺃﻳﻮﺏ ﺍﻟﺴﺨﺘﻴﺎﱐ ـ ﺭﲪﻪ ﺍﷲ ـ‪ )) :‬ﻛﺬﺏ ﻋﻠﻰ ﺍﳊﺴﻦ ‪‬‬
‫ـ ﻗﻮ ‪‬ﻡ ﺍﻟ ﹶﻘ ‪‬ﺪ ‪‬ﺭ ﺭﺃﻳ‪‬ﻬﻢ‪ ،‬ﻭﻫﻢ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ‪‬ﻳ‪‬ﻨﻔﱢﻘﻮﺍ ﺑﺬﻟﻚ ﺭﺃﻳ‪‬ﻬﻢ‪.‬‬
‫ـ ﻭﻗﻮﻡ ﻟﻪ ﰲ ﻗﻠﻮ‪‬ﻢ ﺷﻨﺂ ﹸﻥ ﻭﺑ‪‬ﻐﺾ‪ ،‬ﻳﻘﻮﻟﻮﻥ‪ :‬ﺃﻟﻴﺲ ﻣﻦ ﻗﻮﻟﻪ ﻛﺬﺍ؟! ﺃﻟﻴﺲ ﻣﻦ ﻗﻮﻟﻪ ﻛﺬﺍ؟!((‪.‬‬
‫ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(4622‬ﻭﺍﻟﻼﻟﻜﺎﺋﻲ ﰲ ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻻﻋﺘﻘﺎﺩ )‪ (1253‬ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ‪.‬‬
‫ﺖ ﺩﻋﻮﻯ ﺍﻟﻘﺪﺭﻳﺔ ﻋﻠﻰ ﺍﳊﺴﻦ؛ ﺇﺫ ﺯﻋﻤﻮﺍ ﺃﻧ‪‬ﻪ ﺇﻣﺎﻣ‪‬ﻬﻢ؛ ﻳ‪‬ﻤﻮ‪‬ﻫﻮﻥ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻳ‪‬ﻜﺬِﺑﻮﻥ ﻋﻠﻰ ﺍﳊﺴﻦ‪،‬‬
‫ﻗﺎﻝ ﺍﻵﺟﺮﻱ‪ )) :‬ﺑﻄﹶﻠ ‪‬‬
‫ﻟﻘﺪ ﺿﻠﱡﻮﺍ ﺿﻼ ﹰﻻ ﺑﻌﻴﺪﺍﹰ‪ ،‬ﻭﺧﺴِﺮﻭﺍ ﺧ‪‬ﺴﺮﺍﻧﹰﺎ ﻣﺒﻴﻨﹰﺎ ((‪ .‬ﺍﻟﺸﺮﻳﻌﺔ )‪.(886/2‬‬
‫ﱯ  ﰲ ﺍﳋﻮﺍﺭﺝ‪ )) :‬ﻳ‪‬ﻘﺘﻠﻮﻥ ﺃﻫﻞ ﺍﻹﺳﻼ ِﻡ ﻭ‪‬ﻳﺪ‪‬ﻋﻮﻥ ﺃﻫ ﹶﻞ ﺍﻷﻭﺛﺎﻥ ((‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(3344‬ﻭﻣﺴﻠﻢ‬
‫)‪ (1‬ﻳﺮﻳﺪ ﻗﻮ ﹶﻝ ﺍﻟﻨ ‪‬‬
‫)‪.(1064‬‬
‫ﺖ ﻓﺮﺍﺳ ﹸﺔ ﺍﻟﺸﻴﺦ ـ ﺯﺍﺩﻩ ﺍﷲ ﻋﻠﻤﹰﺎ ﻭﺗﻮﻓﻴﻘﹰﺎ ـ ﻓﻘﺪ ﻗﺮﺃﺗ‪‬ﻬﺎ ﰲ ﻣﻘﺎ ٍﻝ ﻷﺣﺪ ﺭﺅﻭﺱ ﺍﳋﻮﺍﺭﺝ ﺍﻟﻴﻮﻡ‪ :‬ﺍﳌﺪﻋﻮ ﺃﺑﺎ‬
‫ﻭﻟﻘﺪ ﺻﺪﻗ ‪‬‬
‫ﻗﺘﺎﺩﺓ ﺍﻟﻔﻠﺴﻄﻴﲏ ﰲ ﺟﺮﻳﺪﺓ ﺍﳊﻴﺎﺓ ﺑﺘﺎﺭﻳﺦ )‪ 2‬ﺻﻔﺮ ‪1420‬ﻫـ(‪ ،‬ﺍﳌﻮﺍﻓﻖ ﻟـ‪1999/5/18 :‬ﻡ‪ ،‬ﺑﺮﻗﻢ‪ ،13219 :‬ﻭﻫﺬﺍ‬
‫ﺍﻟﺮ‪‬ﺟ ﹸﻞ ﻫﻮ ﺍﻟﺬﻱ ﺃﹶﻓﱴ ﺍﳉﺰﺍﺋﺮﻳ‪‬ﲔ ﲟﺸﺮﻭﻋﻴﺔ ﻗﺘﻞ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺼ‪‬ﺒﻴﺎﻥ ﻋﻨﺪ ﻣﺪﺍﳘﺔ ﺍﻟﻘﺮﻯ!! ﲰﻌﺘ‪‬ﻪ ﺑﻨﻔﺴﻲ ﻋﻦ ﻃﺮﻳﻖ ﺷﺮﻳﻂ‪،‬‬
‫ﺚ ﲰﻮﻣ‪‬ﻪ ﰲ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﻳ‪‬ﺴﻤ‪‬ﻴﻬﺎ‪:‬‬
‫ﻭﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺧﻄﺒﺔ ﲨﻌﺔ ﺃﻟﻘﺎﻫﺎ ﰲ ﻣﺪﻳﻨﺔ ﺇﻗﺎﻣﺘﻪ‪ :‬ﻟﻨﺪﻥ‪ ،‬ﺍﻟﱵ ﺗ‪‬ﺤﻤﻴﻪ ﻟﻴﻨ ﹸﻔ ﹶ‬
‫ﺍﻟﺒﻼﺩ ﺍﳌﺮﺗﺪ‪‬ﺓ!!!‬
‫)‪ (2‬ﻳﺮﻳﺪ ـ ﺣﻔﻈﻪ ﺍﷲ ـ ﻋ ‪‬ﺪ ‪‬ﻡ ﺻﺤﺔ ﺗﻘﻌﻴﺪﻫﻢ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﺴﺆﺍﻝ‪.‬‬

‫ﺍﳊﻜﻮﻣ ﹶﺔ ﻗﺪ ﺃﻣ‪‬ﻨﺖ ﺍﻟﺘﺎﺋﺒﲔ ﻣﻦ ﲪﻠﺔ ﺍﻟﺴ‪‬ﻼﺡ؟ ﻧﺮﺟﻮ ﺍﻟﻨﺼﻴﺤﺔ ﳍﺬﻩ ﺍﳉﻤﺎﻋﺎﺕ ﻟﻠﻌﻮﺩﺓ ﺑﺎﻷﻣﺔ ﺇﱃ ﺃﻣﻨِﻬﺎ‬
‫ﻭﺗﺪﻳ‪‬ﻨﻬﺎ‪ ،‬ﻭﺩ‪‬ﻣﺘﻢ ﺫﺧﺮﹰﺍ ﻟﻠﻤﺴﻠﻤﲔ‪.‬‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﻧﺼﻴﺤﱵ ﻹﺧﻮﺍﱐ ﺍﻟﺬﻳﻦ ﲪﻠﻮﺍ ﺍﻟﺴﻼﺡ ﻭﳛﻤﻠﻮﻧﻪ ﺍﻵﻥ ﺃﻥ ﻳﻀﻌﻮﺍ ﺍﻟﺴ‪‬ﻼﺡ‪ ،‬ﻭﺃﻥ ﻳﺪﺧﻠﻮﺍ‬
‫ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻱ ﻓﺘﺤﺘﻪ ﺍﳊﻜﻮﻣﺔ‪.‬‬
‫ﻭﻧﺼﻴﺤﱵ ﻟﻠﺤﻜﻮﻣﺔ ﺃ ﱠﻻ ﺗﺆﺫﻱ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻭﺿﻌﻮﺍ ﺍﻟﺴﻼﺡ‪ ،‬ﻭﺃ ﱠﻻ ﲤﺴ‪‬ﻬﻢ ﺑﻌﺬﺍﺏ‪ ،‬ﻭﺃ ﱠﻻ ﲢﺮﻣﻬﻢ‬
‫ﻼ ﻟﺬﻟﻚ‪ ،‬ﲟﻌﲎ ﺃﻧ‪‬ﻬﺎ ﺗﻌﻔﻮ ﻋﻦ ﻛ ﱢﻞ ﻣﺎ ﺳﻠﻒ‪ ،‬ﻭﻛﺄﻥ‬
‫ﻣﻦ ﺣﻘﻮﻗﻬﻢ ﺍﻟﻮﻇﻴﻔﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﺎ ﺩﺍﻣﻮﺍ ﺃﻫ ﹰ‬
‫ﺷﻴﺌﹰﺎ ﱂ ﻳﻜﻦ‪ ،‬ﺣﱴ ﺗﻄﻴﺐ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻭ‪‬ﺪﺃ ﺍﻷﻣﻮﺭ‪ ،‬ﻓﻤﺎ ﻣﻦ ﻗﻠﺐ ﻣﻦ ﻗﻠﻮﺏ ﺑﲏ ﺁﺩﻡ ﺇ ﱠﻻ ﻭﻫﻮ ﺑﲔ‬
‫ﺃﺻﺒﻌﲔ ﻣﻦ ﺃﺻﺎﺑﻊ ﺍﻟﺮﲪﻦ‪ ،‬ﻳ‪‬ﺼﺮ‪‬ﻓﻪ ﺗﻌﺎﱃ ﻛﻴﻒ ﻳﺸﺎﺀ‪ ،‬ﻓﻼ ﻳﻴﺄﺱ ﻫﺆﻻﺀ ﺍﳌﻘﺎﺗِﻠﻮﻥ‪ ،‬ﻭﺍﳊﻜﻮﻣﺔ ﳚﺐ ﺃﻥ‬
‫)‪(1‬‬
‫ﺗﺮﲪﻬﻢ‪ ،‬ﻭﺃﻥ ﺗﻌﻔﻮ ﻋﻨﻬﻢ ﻣﺎ ﺳﻠﻒ‪ ،‬ﺣﱴ ‪‬ﺪﺃ ﺍﻷﻣﻮﺭ ﻭﺗﺴﺘﻘ ‪‬ﺮ ﺇﻥ ﺷﺎﺀ ﺍﷲ (( ‪.‬‬
‫***‬

‫‪@ @µàîrÇ@åiaòß(ýÈÛa@Éß@Þbj§a@‘ëú‹i@‹öa§a@Šaìq@åß@ñ‹’bjß@ò¾bØß‬‬
‫ﺑﺘﺎﺭﻳﺦ‪ 1 :‬ﺭﻣﻀﺎﻥ ‪1420‬ﻫـ‬
‫ﺦ ‪‬ﺬﺍ ﺍﻟﺴﺆﺍﻝ‪:‬‬
‫ﺑﻌﺪ ﺃﻥ ﺍﺗ‪‬ﺼﻞ ﺃﺣﺪ‪‬ﻫﻢ ﺑﺎﻟﺸﻴﺦ ﺑﺎﺩﺭﻩ ﺍﻟﺸﻴ ‪‬‬
‫)) ﺍﻹﺧﻮﺍﻥ ﺍﻟﺬﻳﻦ ﻋﻨﺪﻙ ﻋﺪﺩﻫﻢ ﻛﺒﲑ ﺃﻭ ﻗﻠﻴﻞ؟‬
‫ﻗﺎﻝ ﺍﻟﺴﺎﺋﻞ ﻣ‪‬ﻌﺮِﺿﹰﺎ ﻋﻦ ﺍﳉﻮﺍﺏ‪ :‬ﳓﻦ ـ ﻳﻌﲏ ـ ﺃ ‪‬ﻭ ﹰﻻ‪ :‬ﻧ‪‬ﻌﻠﻤﻜﻢ ﺃ ﱠﻥ ﺍﻟﺬﻱ ﻳ‪‬ﺨﺎﻃﺒﻜﻢ ﺍﻵﻥ ﻫﻢ‬
‫ﺇﺧﻮﺍﻧﻚ ﺍﳌﻘﺎﺗﻠﻮﻥ‪ ،‬ﻭﺑﺎﻟﻀﺒﻂ ﺍﳌﻘﺎﺗﻠﻮﻥ ﻣﻦ )ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻠﻔﻴﺔ ﻟﻠﺪﻋﻮﺓ ﻭﺍﻟﻘﺘﺎﻝ(‪ ،‬ﻭﳓﻦ ﻃﺒﻌﹰﺎ ﺳﻨﻨﻘﻞ‬
‫ﻛﻼﻣ‪‬ﻜﻢ ـ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟ ﱠﻞ ـ ﺇﱃ ﲨﻴﻊ ﺇﺧﻮﺍﻧﻨﺎ ﺍﳌﻘﺎﺗﻠﲔ ﰲ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ﻭﻏﲑﻫﺎ ﺃﻳﻀﹰﺎ‪.‬‬
‫ﻭﺫﻟﻚ ﺑﻌﺪ ﺃﻥ ﺑﻠﻐﻨﺎ ﻧﺪﺍﺅﻛﻢ ﻭﻧﺼﻴﺤﺘﻜﻢ ﺍﳌﺆﺭ‪‬ﺧﺔ ﺑﺘﺎﺭﻳﺦ ‪ 13‬ﻣﻦ ﺷﻬﺮ ﺻﻔﺮ ﻣﻦ ﺍﻟﻌﺎﻡ ﺍﳊﺎﱄ‬

‫)‪(2‬‬

‫‪.‬‬

‫ﻭﺍﳉﺪﻳﺮ ﺑﺎﻟﺬﱢﻛﺮ ﺃ ﱠﻥ ﻧﺪﺍﺀَﻛﻢ ﺫﻟﻚ ﱂ ﻳﺼﻞ ﺇﻟﻴﻨﺎ ﺇ ﱠﻻ ﻣﻨﺬ ﺷﻬﺮ ﻭﻧﺼﻒ‪ ،‬ﻭﻫﻨﺎﻙ ﻣﻦ ﺍﻹﺧﻮﺓ ﻣﻦ ﱂ‬
‫ﻳﺼﻠﻬﻢ ﺣﱴ ﺍﻵﻥ‪ ،‬ﻫﺬﺍ ﻣﻦ ﺟﻬﺔ‪.‬‬
‫)‪ (1‬ﻣﻦ ﺷﺮﻳﻂ ﲰﻌﻲ )) ﻓﺘﺎﻭﻯ ﺍﻷﻛﺎﺑﺮ ﰲ ﻧﺎﺯﻟﺔ ﺍﳉﺰﺍﺋﺮ ((‪.‬‬
‫)‪ (2‬ﺃﻱ‪ :‬ﺳﻨﺔ )‪1420‬ﻫـ(‪.‬‬

‫ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪ ،‬ﻓﺈ ﱠﻥ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻹﺧﻮﺓ ِﻣﻤ‪‬ﻦ ﺑﻠ ‪‬ﻐ‪‬ﺘﻬﻢ ﻧﺼﻴﺤﺘﻜﻢ ﻭﻗﻌﺖ ﳍﻢ ﺷﺒﻬ ﹲﺔ ﺣﺎﻟﺖ ﺩﻭﻥ‬
‫ﻼ ﺃﻥ ﻧﺘﻤﻜﱠﻦ‬
‫ﺍﻻﺳﺘﺠﺎﺑﺔ ﻟِﻤﹶﺎ ﺩﻋﻮﰎ ﺇﻟﻴﻪ‪ ،‬ﻓﻜﺎﻥ ﻻﺑ ‪‬ﺪ ﺇﺫﹰﺍ ﻣﻦ ﺇﺟﺮﺍﺀ ﻫﺬﺍ ﺍﳊﻮﺍﺭ ﺍﳉﺪﻳﺪ ﻣﻊ ﻓﻀﻴﻠﺘﻜﻢ؛ ﺃﻣ ﹰ‬
‫ﻣﻦ ﺧﻼﻟﻪ ﻣﻦ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﺘﺴﺎﺅﻻﺕ ﺍﳌﻄﺮﻭﺣﺔ‪ ،‬ﻭﺇﺯﺍﺣﺔ ﲨﻴﻊ ﺍﻟﺸ‪‬ﺒﻪ‪ ،‬ﻭﺑﻴﺎﻥ ﺍﳊ ‪‬ﻖ ﺍﻟﺒﻮﺍﺡ؛ ﺣﱴ‬
‫ﻧﺼﺒﺢ ﻋﻠﻰ ﻣﺜﻞ ﺍﶈﺠ‪‬ﺔ ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﻻ ﻳﺰﻳﻎ ﻋﻨﻬﺎ ﺇ ﱠﻻ ﻫﺎﻟﻚ‪.‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ‪ ،‬ﻓﺈﻧ‪‬ﻨﺎ ﻧﻠﺘﻤﺲ ﻣﻦ ﲰﺎﺣﺘﻜﻢ ـ ﺣﻔﻈﻜﻢ ﺍﷲ ـ ﺇﻋﻄﺎﺀﻧﺎ ﺃﻛﱪ ﻗﺪﺭ ﻣﻦ‬
‫ﻭﻗﺘﻜﻢ‪ ،‬ﻭﺃﻥ ﺗ‪‬ﺴﻬِﺒﻮﺍ ﰲ ﺍﻟﺸﺮﺡ ﻭﺍﻟﺒﻴﺎﻥ؛ ﻷﻧ‪‬ﻪ ﻻ ﳜﻔﻰ ﻋﻠﻴﻜﻢ ـ ﻳﺎ ﺷﻴﺨﻨﺎ! ـ ﺃ ﱠﻥ ﺍﻹﺧﻮﺓ ﻋﻨﺪﻧﺎ ﻗﺪ‬
‫ﺕ ﺍﻟﻘﺘﺎﻝ ﺃﻓﻜﺎﺭﹰﺍ ﻭﻋﻘﺎﺋﺪ ﻟﻴﺲ ﻣﻦ ﺍﻟﺴﻬﻞ ـ ﻳﺎ ﺷﻴﺦ! ـ ﻭﻻ ﻣﻦ ﺍﻟﺒﺴﻴﻂ ﺍﻟﺘﺨﻠﱢﻲ‬
‫ﺖ ﻓﻴﻬﻢ ﺳﻨﻮﺍ ‪‬‬
‫ﺨ ‪‬‬
‫ﺭ ‪‬ﺳ ‪‬‬
‫ﻑ ﻣﻨﻜﻢ‪ ،‬ﻭﺫﻟﻚ ِﻟﻤ‪‬ﺎ ﻟﻜﻢ ﰲ ﻗﻠﻮﺏ ﺍﻹﺧﻮﺓ ﻋﻨﺪﻧﺎ ﻣﻦ ﻋﻈﻴﻢ‬
‫ﻋﻨﻬﺎ ﻭﺍﻋﺘﻘﺎﺩ ﺑﻄﻼ‪‬ﺎ‪ ،‬ﺇ ﱠﻻ ﺑﺒﻴﺎﻥ ﺷﺎ ٍ‬
‫ﺍﳌﱰﻟﺔ‪ ،‬ﻭﻭﺍﻓﺮ ﺍﻟﺘﻘﺪﻳﺮ ﻭﺍﻹﺟﻼﻝ ﻭﺍﻻﺣﺘﺮﺍﻡ؛ ﻷﻧ‪‬ﻨﺎ ﻧﻌﺘﻘﺪ ﺃﻧ‪‬ﻜﻢ ﻣﻦ ﺃﻋﻼﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻌﺼﺮ‪.‬‬
‫ﻭﺇﻟﻴﻜﻢ ﺍﻵﻥ ﺍﻟﺸﺒﻪ ﺍﳌﻄﺮﻭﺣﺔ ـ ﻳﻌﲏ ـ ﻋﻨﺪﻧﺎ‪.‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺩﻋﻨِﻲ ﺃﺗﻜﻠﱠﻢ ﻗﻠﻴﻼﹰ‪ ،‬ﱠﰒ ﻗﺎﻝ‪:‬‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺃﺻﻠﱢﻲ ﻭﺃﺳﻠﱢﻢ ﻋﻠﻰ ﻧﺒﻴ‪‬ﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻭﻣﻦ ﺗﺒﻌﻬﻢ ﺑﺈﺣﺴﺎﻥ‬
‫ﺍﳊﻤﺪ ﷲ ﺭ ‪‬‬
‫ﺇﱃ ﻳﻮﻡ ﺍﻟﺪ‪‬ﻳﻦ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺪ‪ ،‬ﻓﺈﻧ‪‬ﲏ ﻣﻦ ﻋﻨﻴﺰﺓ ﺍﻟﻘﺼﻴﻢ ـ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ـ ﻭﰲ ﺃﻭﻝ ﻳﻮﻡ ﻣﻦ ﺭﻣﻀﺎﻥ ﻋﺎﻡ‬
‫)‪(1‬‬
‫ﻋﺸﺮﻳﻦ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﻭﺃﻟﻒ‪ ،‬ﺃﲢﺪ‪‬ﺙ ﺇﱃ ﺇﺧﻮﺍﱐ ﰲ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﻭﺃﻧﺎ ]ﳏﺒ‪‬ﻬﻢ[ ‪ :‬ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺁﻝ‬
‫ﻋﺜﻴﻤﲔ‪.‬‬
‫ﱯ  ﻗﺮ‪‬ﺭ ﰲ ﺣﺠ‪‬ﺔ ﺍﻟﻮﺩﺍﻉ ﲢﺮ ‪‬ﱘ ﺩﻣﺎﺋﻨﺎ ﻭﺃﻣﻮﺍﻟﻨﺎ ﻭﺃﻋﺮﺍﺿﻨﺎ ﺗﻘﺮﻳﺮﹰﺍ ﻭﺍﺿﺤﹰﺎ ﺟﻠﻴ‪‬ﺎ‬
‫ﺃﻗﻮﻝ ﳍﻢ‪ :‬ﺇ ﱠﻥ ﺍﻟﻨ ‪‬‬
‫ﺑﻌﺪ ﺃﻥ ﺳﺄﻝ ﺃﺻﺤﺎﺑﻪ ﻋﻦ ﻫﺬﺍ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺍﻟﺸﻬﺮ‪ ،‬ﻭﺍﻟﺒﻠﺪ‪ ،‬ﻭﻗﺎﻝ‪ )) :‬ﺇﻥﱠ ﺩﻣﺎﺀﻛﻢ ﻭﺃﻣﻮﺍﻟﻜﻢ ﻭﺃﻋﺮﺍﺿﻜﻢ‬
‫)‪(2‬‬
‫ﻋﻠﻴﻜﻢ ﺣﺮﺍﻡ‪ ،‬ﻛﺤﺮﻣﺔ ﻳﻮﻣﻜﻢ ﻫﺬﺍ‪ ،‬ﰲ ﺷﻬﺮﻛﻢ ﻫﺬﺍ‪ ،‬ﰲ ﺑﻠﺪﻛﻢ ﻫﺬﺍ‪ ،‬ﺃﻻ ﻫﻞ ﺑﻠﻐﺖ؟(( ‪.‬‬
‫)‪ (1‬ﻣﺎ ﻛﺎﻥ ﺑﲔ ﻣﻌﻘﻮﻓﲔ ] [ ﻓﻤﻌﻨﺎﻩ ﺃ ﱠﻥ ﺍﻟﻜﻠﻤﺔ ﳏﺘﻤﻠﺔ ﲰﺎﻋﹰﺎ ﻋﻠﻰ ﻣﺎ ﺭ‪‬ﲰﺖ‪.‬‬
‫)‪ (2‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(1741‬ﻭﻣﺴﻠﻢ )‪.(1679‬‬
‫ﱯ  ﻛﺮ‪‬ﺭ ﻫﺬﺍ ﺍﻟﺘﻘﺮﻳﺮ ﺍﻟﻌﻈﻴﻢ ﺃﻳﺎﻣﹰﺎ ﻣﺘﺘﺎﻟﻴ ﹰﺔ ﰲ ﺫﻟﻚ ﺍﳉﻤﻊ ﺍﻟﻌﻈﻴﻢ ﰲ ﺣﺠ‪‬ﺔ ﺍﻟﻮﺩﺍﻉ‪ ،‬ﺃﻱ‪:‬‬
‫ﻭﻟﻠﻔﺎﺋﺪﺓ ﻓﺈ ﱠﻥ ﺍﻟﻨ ‪‬‬
‫ـ ﰲ ﺧﻄﺒﺔ ﻳﻮﻡ ﻋﺮﻓﺔ‪ ،‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(1218‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(1905‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪ (3073‬ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ‪.‬‬
‫ـ ﻭﰲ ﺧﻄﺒﺔ ﻳﻮﻡ ﺍﻟﻨﺤﺮ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(1741‬ﻭﻣﺴﻠﻢ )‪ ،(1679‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(1947‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ )‪(3058‬‬
‫ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺑﻜﺮﺓ‪.‬‬
‫ـ ﻭﰲ ﺃﻭﺳﻂ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ‪ ،‬ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ )‪ (1953‬ﳐﺘﺼﺮﹰﺍ ﻣﻦ ﺣﺪﻳﺚ ﺳﺮ‪‬ﺍﺀ ﺑﻨﺖ ﻧﺒﻬﺎﻥ‪ ،‬ﻭﰲ ﺇﺳﻨﺎﺩﻩ ﻣﻘﺎﻝ‪.‬‬

‫ﻓﻬﺬﺍ ﺃﻣ ‪‬ﺮ ﳎﻤ ‪‬ﻊ ﻋﻠﻴﻪ‪ ،‬ﻻ ﳜﺘﻠﻒ ﻓﻴﻪ ﺍﺛﻨﺎﻥ‪ ،‬ﻭﺍﻹﺧﻮﺓ ﺍﻟﺬﻳﻦ ﻗﺎﺗﻠﻮﺍ ﰲ ﺍﳉﺰﺍﺋﺮ ﻣﻨﺬ ﺳﻨﻮﺍﺕ ﻗﺪ ﻳﻜﻮﻥ‬
‫ﳍﻢ ﺷﺒﻬﺔ ﻓﻔﻲ ﺃﻭ‪‬ﻝ ﺍﻷﻣﺮ‪ ،‬ﺣﻴﻨﻤﺎ ﺍﺗ‪‬ﺠﻪ ﺍﻟﺸﻌﺐ ﺍﳉﺰﺍﺋﺮﻱ ﺇﱃ ﺟﺒﻬﺔ ﺍﻹﻧﻘﺎﺫ‪ ،‬ﻭ ‪‬ﻋﻠﹶﺖ ﺃﺻﻮﺍ‪‬ﻢ ﻟﺼﺎﱀ‬
‫ﻚ ﺃ ﱠﻥ ﻫﺬﺍ ﻣﺆﺳﻒ‪ ،‬ﻭﺃ ﱠﻥ ﺍﻟﻮﺍﺟﺐ ﺍﺗ‪‬ﺒﺎﻉ‬
‫ﺍﳉﺒﻬﺔ‪ ،‬ﻭﻟﻜﻦ ‪ ...‬ﻫﺬﻩ ﺍﳉﺒﻬﺔ ﺣﱴ ﺳﻴﻄﺮ ﻏﲑ‪‬ﻫﺎ‪ ،‬ﻭﻻ ﺷ ‪‬‬
‫ﺍﻷﻛﺜﺮ ﺍﻟﺬﻱ ﻭﺍﻓﻖ ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻴﻪ ﺍﻷﻣﺔ ﺍﳉﺰﺍﺋﺮﻳﺔ‪ ،‬ﻣﻦ ﻗﻮﻝ ﺍﳊ ‪‬ﻖ ﻭﺍﺗ‪‬ﺒﺎﻉ ﺍﳊ ‪‬ﻖ‪.‬‬
‫ﺡ ﺑﻌﻀ‪‬ﻬﻢ ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻬﻢ‬
‫ﻭﻟﻜﻦ ﻫﺬﺍ ﻻ ﻳﻘﺘﻀﻲ ﻭﻻ ﻳﺴﻮ‪‬ﻍ ﲪﻞ ﺍﻹﺧﻮﺓ ﺍﻟﺴﻼ ‪‬‬
‫ﻣﻦ ﺃﻭﻝ ﺍﻷﻣﺮ ﺃﻥ ﳝﺸﻮﺍ ﻭﻳ‪‬ﻜﺜﱢﻔﻮﺍ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﲢﻜﻴﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﰲ ﺍﳉﻮﻟﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﺗﻜﻮﻥ‬
‫ﺃﺻﻮﺍ‪‬ﻢ ‪ ،...‬ﻭﻳﻜﻮﻥ ﻭﺯﻧ‪‬ﻬﻢ ﰲ ﺍﻟﺸﻌﺐ ﺍﳉﺰﺍﺋﺮﻱ ﺃﻛﱪ‪ ،‬ﻭﻟﻜﻦ ﻧﻘﻮﻝ‪ :‬ﹶﻗﺪ‪‬ﺭ ﺍﷲ ﻭﻣﺎ ﺷﺎﺀ ﻓﻌﻞ؛ ﻟﻮ ﺃﺭﺍﺩ‬
‫ﺕ ﻟﻜﺎﻥ‪.‬‬
‫ﺍﷲ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎ ﺫﻛﺮ ‪‬‬
‫ﻭﺍﻵﻥ‪ ،‬ﺃﺭﻯ ﺃﻧ‪‬ﻪ ﳚﺐ ﻋﻠﻰ ﺍﻹﺧﻮﺓ ﺃﻥ ‪‬ﻳﺪ‪‬ﻋﻮﺍ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻻ ﺳﻴﻤﺎ ﻭﺃﻥﱠ ﺍﳊﻜﻮﻣﺔ ﺍﳉﺰﺍﺋﺮﻳﺔ‬
‫ﻋﺮﺿﺖ ﻫﺬﺍ‪ ،‬ﻭﺃﻣ‪‬ﻨﺖ ﻣﻦ ‪‬ﻳﻀ‪‬ﻊ ﺍﻟﺴﻼﺡ‪ ،‬ﻓﻠﻢ ﻳﺒﻖ ﻋﺬ ‪‬ﺭ‪.‬‬
‫ﻭﺍﳉﺰﺍﺋﺮ ﺍﻵﻥ ﲢﻤﻞ ﺍﻟﻮﻳﻼﺕ ﺑﻌﺪ ﺍﻟﻮﻳﻼﺕ ِﻣﻤ‪‬ﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﻨ‪‬ﺎ ﻗﺪ ﺗﻔﺎﺀﻟﻨﺎ ﺧﲑﺍﹰ‪ ،‬ﺣﻴﻨﻤﺎ ﺗﻮﻟﱠﻰ‬
‫ﺍﻟﺮﺋﻴﺲ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻮﺗﻔﻠﻴﻘﺔ‪ ،‬ﻭﻫﺪﺃﺕ ﺍﻷﻣﻮﺭ ﺑﻌﺾ ﺍﻟﺸﻲﺀ‪.‬‬
‫ﺾ ﺍﻟﻌﻨﻒ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺍﻟﻘﺮﻳﺒﺔ‪ ،‬ﻭﻫﻮ ِﻣﻤ‪‬ﺎ ﻳ‪‬ﺆﺳﻒ ﻟﻪ‬
‫ﻟﻜﻨ‪‬ﻨﺎ ـ ﻣﻊ ﺍﻷﺳﻒ ـ ﲰﻌﻨﺎ ﺃﻧ‪‬ﻪ ﺣﺼﻞ ﺑﻌ ‪‬‬
‫ﻒ ﺇﱃ ﺍﳉﺰﺍﺋﺮ ﺍﳌﺴﻠﻤﺔ ‪ ...‬ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﳌﺒﺎﺭﻙ‪.‬‬
‫ﺃﻥ ﻳﻌﻮﺩ ﺍﻟﻌﻨ ‪‬‬
‫ﻭﺍﻟﺬﻱ ﳚﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﳚﻤﻌﻮﺍ ﻛﻠﻤﺘ‪‬ﻬﻢ ﻋﻠﻰ ﺍﳊﻖ‪ ،‬ﰲ ﺭﻣﻀﺎﻥ ﻭﰲ ﻏﲑﻩ‪ ،‬ﻟﻜﻦ ﰲ ﺭﻣﻀﺎﻥ‬
‫ﺃﻭﻛﺪ‪.‬‬
‫ﻓﻨﺼﻴﺤﱵ ﻹﺧﻮﺗﻨﺎ ﺍﳌﻘﺎﺗﻠﲔ ‪..‬‬
‫ﻼ‪ ... :‬ﺃﺣﻴﻄﻜﻢ ﺑﻪ ﻋﻠﻤﹰﺎ ـ ﻳﻌﲏ ـ ﺣﱴ ﳜﺮﺝ ﺟﻮﺍﺑﻜﻢ ﻣﻮﺍﻓﻘﹰﺎ ﺃﻭ ﻧﺎﻓﻌﹰﺎ‬
‫ﰒ ﻗﺎﻃﻌﻪ ﺍﻟﺴﺎﺋﻞ ﻗﺎﺋ ﹰ‬
‫ﻟﻺﺧﻮﺓ‪ ،‬ﻳﻌﲏ ﻛﺄﻧ‪‬ﻜﻢ ﺗﻌﺘﻘﺪﻭﻥ ﺃﻭ ﺗﻈﻨﻮﻥ ﺃ ﱠﻥ ﺍﻟﺬﻱ ﳜﺎﻃﺒﻜﻢ ﺍﻵﻥ ﻫﻢ ﺃﻧﺼﺎﺭ ﺍﳉﺒﻬﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻺﻧﻘﺎﺫ؟‬
‫ﱯ  ‪‬ﺬﻩ ﺍﳋﻄﺒﺔ ﰲ ﺃﻳﺎﻡ ﻣﺘﻮﺍﻟﻴﺔ ﰲ ﺣﺠ‪‬ﺘﻪ‪ :‬ﻳﻮﻡ ﻋﺮﻓﺔ‪،‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺃﰊ ﻋﺎﺻﻢ ﰲ ﻛﺘﺎﺏ ﺍﻟﺪﻳﺎﺕ )ﺹ‪ )) :(25:‬ﻭﻗﺎﻡ ﺍﻟﻨ ‪‬‬
‫ﻭﻳﻮﻡ ﺍﻟﻨﺤﺮ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺮﺅﻭﺱ‪ ،‬ﻭﺃﻭﺳﻂ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ؛ ﻟﻴ‪‬ﺤﻔﻆ ﻋﻨﻪ‪ ،‬ﱠﰒ ﻳﺄﻣﺮﻫﻢ ﻟﻴ‪‬ﺒﻠﱢﻐﻮﺍ ﺫﻟﻚ ﻋﻨﻪ‪ ،‬ﰒ ﻳﺸﻬﺪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ‪،‬‬
‫ﻭﻗﺎﻝ‪ :‬ﺍﻟﻠﱠﻬ ‪‬ﻢ ﻫﻞ ﺑﻠﻐﺖ؟ ﻓﻠﻴﺒﻠﱢﻎ ﺍﻟﺸﺎﻫ ‪‬ﺪ ﻣﻨﻜﻢ ﺍﻟﻐﺎﺋﺐ‪ ،‬ﻭﻳ‪‬ﺸﻬﺪ ﺍﷲ ﻋﻠﻴﻬﻢ ﺑﺈﺑﻼﻏﻪ ﺇﻳﺎﻫﻢ‪ ،‬ﻭﺃﻣﺮ ﺣﺎﺿﺮ‪‬ﻫﻢ ﺑﺈﺑﻼﻏﻪ ﺍﻟﻐﺎﺋﺐ‬
‫ﻋﻨﻬﻢ ((‪.‬‬
‫ﺑﻞ ﺟﺎﺀ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ )‪ (1739‬ﻣﻦ ﻃﺮﻳﻖ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻧ‪‬ﻪ  ﺃﻋﺎﺩ ﺗﻠﻚ ﺍﳉﻤﻠﺔ ﻣﺮﺍﺭﹰﺍ ﰲ ﺍﳋﻄﺒﺔ‬
‫ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻓﻬﻞ ﺗﺄﻣ‪‬ﻞ ﻫﺬﺍ ﺍﻟﻮﺍﻟﻐﻮﻥ ﰲ ﺩﻣﺎﺀ ﺍﻟﻨﺎﺱ ﻭﺃﻋﺮﺍﺿﻬﻢ؟!‬
‫ﺐ ‪...‬‬
‫ﺑﻞ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻘِﺒﻬﺎ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻧﻔﺴﻪ‪ )) :‬ﻓﻮﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ! ﺇﻧ‪‬ﻬﺎ ﻟﻮﺻ‪‬ﻴﺘ‪‬ﻪ ﺇﱃ ﹸﺃ ‪‬ﻣﺘﻪ‪ ،‬ﻓﻠﻴ‪‬ﺒﻠﱢﻎ ﺍﻟﺸﺎﻫ ‪‬ﺪ ﺍﻟﻐﺎﺋ ‪‬‬
‫((‪ ،‬ﻓﻜﻴﻒ ﻏﺎﺏ ﻫﺬﺍ ﻋﻦ ﺃﻣ‪‬ﺘﻪ‪ ،‬ﺣﱴ ﺿﺮﺏ ﺑﻌﻀ‪‬ﻬﻢ ﺭﻗﺎﺏ ﺑﻌﺾ؟!‬

‫ﻳﺎ ﺷﻴﺦ! ﺍﻵﻥ ﺍﻟﺴﺎﺣﺔ ﺍﻟﻘﺘﺎﻟﻴﺔ ﺍﳉﺰﺍﺋﺮﻳﺔ ﺗﻀ ‪‬ﻢ ﺛﻼﺙ ﻓﺼﺎﺋﻞ‪:‬‬
‫ـ ﺃﺗﺒﺎﻉ )ﺍﳉﺒﻬﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻺﻧﻘﺎﺫ( ﺍﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﻣﻦ ﺃﺟﻞ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ‪ ،‬ﻭﻫﻠ ‪‬ﻢ ﺟﺮ‪‬ﺍ ﺗﻠﻚ‬
‫ﺍﻷﻣﻮﺭ‪.‬‬
‫ـ ﻭﻫﻨﺎﻙ )ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻠﻔﻴﺔ ﻟﻠﺪﻋﻮﺓ ﻭﺍﻟﻘﺘﺎﻝ(‪ ،‬ﺍﻟﱵ ﻧﻜﻠﱢﻤﻜﻢ ﺑﺎﲰﻬﺎ‪ ،‬ﻭﳓﻦ ﻣﻦ ﺃﻋﻀﺎﺋﻬﺎ‪ ،‬ﻫﺬﻩ‬
‫ـ ﻳﺎ ﺷﻴﺦ ـ ﻟﻴﺲ ﳍﺎ ﻋﻼﻗﺔ ﺑﺎﳉﺒﻬﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻺﻧﻘﺎﺫ‪ ،‬ﻭﻟﻴﺲ ﳍﺎ ﻋﻼﻗﺔ ﺑﺎﻟﺘﺤﺰ‪‬ﺏ‪ ،‬ﻭﻟﻴﺲ ﳍﺎ ﻋﻼﻗﺔ‬
‫ﺑﺎﻻﻧﺘﺨﺎﺏ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺧﺮﺟﺖ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻋﺘﻘﺎﺩﻫﺎ ﻛﻔﺮ ﻫﺬﺍ ﺍﳊﺎﻛﻢ‪ ،‬ﻭﺟﻮﺍﺯ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻪ‪.‬‬
‫ـ ﻭﻫﻨﺎﻙ ﻃﺎﺋﻔﺔ ﺛﺎﻟﺜﺔ ـ ﻳﺎ ﺷﻴﺦ ـ )ﺍﳍﺠﺮﺓ ﻭﺍﻟﺘﻜﻔﲑ(‪ ،‬ﻫﺬﻩ ﺍﻟﱵ ﻻ ﺯﺍﻟﺖ ﲤﺎﺭﺱ ﺍﻟﻌﻨﻒ‪ ،‬ﻭﻻ‬
‫ﺖ ﻟﻚ ﻣﻨﺬ‬
‫ﺗﺴﺘﻤﻊ ﺇﱃ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺃﻣ‪‬ﺎ ﳓﻦ ﺍﳌﻘﺎﺗﻠﻮﻥ ﰲ )ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻠﻔﻴﺔ ﻟﻠﺪﻋﻮﺓ ﻭﺍﻟﻘﺘﺎﻝ( ﻓﻜﻤﺎ ﺃﺳﻠﻔ ‪‬‬
‫ﺐ ﺍﻟﻌﻠﻤﺎﺀ ﻭﳒﻠﱡﻬﻢ‪ ،‬ﺧﺼﻮﺻﹰﺎ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻛﺄﻣﺜﺎﻟﻜﻢ‪ ،‬ﻭﻧﺄﺧﺬ ﺑﺄﻗﻮﺍﳍﻢ ﻏﲑ ﺃﻧ‪‬ﻪ‬
‫ﻗﻠﻴﻞ ﳓ ‪‬‬
‫ﺸ‪‬ﺒﻪ ﺣﺎﻟﺖ ﺩﻭﻥ ﺃﻥ ﻳ‪‬ﺘﻠﻘﱠﻰ ﻛﻼﻣ‪‬ﻜﻢ ﺑﺎﻟﻘﺒﻮﻝ ﺍﻟﺘﺎ ‪‬ﻡ‪.‬‬
‫ﺕ ﻟﻚ ـ ﻫﻨﺎﻙ ﺑﻌﺾ ﺍﻟﺘﺴﺎﺅﻻﺕ ﻭﺍﻟ ‪‬‬
‫ـ ﻛﻤﺎ ﺫﻛﺮ ‪‬‬
‫ﺖ ﻣﻦ ﻛﻼﻣِﻚ ﺍﻵﻥ ﺃﻧ‪‬ﻜﻢ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ :‬ﺟﺒﻬﺔ ﺍﻹﻧﻘﺎﺫ‪ ،‬ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻠﻔﻴﺔ‪ ،‬ﻭﺍﳉﻤﺎﻋﺔ‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻓﻬﻤ ‪‬‬
‫ﺍﻟﺘﻜﻔﲑﻳﺔ‪ ،‬ﻫﻜﺬﺍ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺃﻱ ﻧﻌﻢ‪ ،‬ﺟﻴ‪‬ﺪ ﻳﺎ ﺷﻴﺦ!‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺃﻣ‪‬ﺎ ﺟﺒﻬﺔ ﺍﻹﻧﻘﺎﺫ‪ ،‬ﻓﺄﻇﻨ‪‬ﻬﺎ ﺃﻧ‪‬ﻬﺎ ﻭﺍﻓﻘﺖ ﺍﳌﺼﺎﳊﺔ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺃﻱ ﻧﻌﻢ‪ ،‬ﻫﻢ ﺍﻵﻥ ﰲ ﻫ‪‬ﺪﻧﺔ ﻳﺎ ﺷﻴﺦ!‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺃﻣﺎ ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻠﻔﻴﺔ ﻓﺄﺭﻯ ﺃﻥ ﻳ‪‬ﻮﺍﻓﻘﻮﺍ؛ ﻷﻧ‪‬ﻪ ﻣﻬﻤﺎ ﻛﺎﻥ ﺍﻷﻣﺮ‪ ،‬ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ـ‬
‫ﻭﻟﻮ ﻛﺎﻥ ﻛﻔﺮ‪‬ﻩ ﺻﺮﳛﹰﺎ ﻣﺜﻞ ﺍﻟﺸﻤﺲ ـ ﻟﻪ ﺷﺮﻭﻁ‪ ،‬ﻓﻤِﻦ ﺍﻟﺸﺮﻭﻁ‪ :‬ﺃ ﱠﻻ ﻳﺘﺮﺗ‪‬ﺐ ﻋﻠﻰ ﺫﻟﻚ ﺿﺮ ‪‬ﺭ ﺃﻛﱪ‪،‬‬
‫ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﻊ ﺍﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﻋﻠﻴﻪ ﻗﺪﺭﺓ ﻋﻠﻰ ﺇﺯﺍﻟﺘﻪ ﺑﺪﻭﻥ ﺳﻔﻚ ﺩﻣﺎﺀ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻻ ﳝﻜﻦ ﺑﺪﻭﻥ‬
‫ﺳﻔﻚ ﺩﻣﺎﺀ‪ ،‬ﻓﻼ ﳚﻮﺯ؛ ﻷ ﱠﻥ ﻫﺬﺍ ﺍﳊﺎﻛ ‪‬ﻢ ـ ﺍﻟﺬﻱ ﳛﻜﻢ ﲟﺎ ﻳﻘﺘﻀﻲ ﻛﻔﺮﻩ ـ ﻟﻪ ﺃﻧﺼﺎﺭ ﻭﺃﻋﻮﺍﻥ ﻟﻦ‬
‫‪‬ﻳﺪ‪‬ﻋﻮﻩ‪.‬‬
‫ﱠﰒ ﻣﺎ ﻫﻮ ﻣﻴﺰﺍﻥ ﺍﻟﻜﻔﺮ؟ ﻫﻞ ﻫﻮ ﺍﳌﻴﺰﺍﻥ ﺍﳌﺰﺍﺟﻲ ـ ﻳﻌﲏ ـ ﺍﻟﺬﻱ ﻳﻮﺍﻓﻖ ﻣﺰﺍﺝ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﻜﻔﺮ‪،‬‬
‫ﻭﺍﻟﺬﻱ ﻻ ﻳﻮﺍﻓﻘﻪ ﻳﻜﻔﺮ؟! ﻣﻦ ﻗﺎﻝ ﻫﺬﺍ؟!‬
‫ﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﺍﻟﻜﻔﺮ ﻻ ﻳﻜﻮﻥ ﺇ ﱠﻻ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻭﻣﻦ ﻋﻨﺪ ﺭﺳﻮﻟﻪ‪ ،‬ﱠﰒ ﺇ ﱠﻥ ﻟﻪ ﺷﺮﻭﻃﺎﹰ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﻨ ‪‬‬
‫ﳉﻮ‪‬ﺭ ـ ﻭﻗﻴﻞ ﻟﻪ‪ :‬ﺃﻓﻼ ﻧﻨﺎﺑﺬﻫﻢ ـ ﻗﺎﻝ‪ )) :‬ﻻ‪ ،‬ﺇﻻﱠ ﺃﻥ ﺗﺮﻭﺍ‬
‫ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﱠﻢ ﹶﻟﻤ‪‬ﺎ ﲢﺪ‪‬ﺙ ﻋﻦ ﺃﺋﻤ‪‬ﺔ ﺍ ﹶ‬

‫ﻛﻔﺮﹰﺍ ﺑﻮﺍﺣﹰﺎ ﻋﻨﺪﻛﻢ ﻓﻴﻪ ﻣﻦ ﺍﷲ ﺑﺮﻫﺎﻥ ((‬

‫)‪(1‬‬

‫‪ ،‬ﻭﺃﻳﻦ ﻫﺬﺍ؟‬

‫ﻛﺜ ‪‬ﲑ ﻣﻦ ﺍﻹﺧﻮﺓ ﻭﻻ ﺳﻴﻤﺎ ﺍﻟﺸﺒﺎﺏ‪ ،‬ﺍﻟﻜﻔﺮ ﻋﻨﺪﻫﻢ ﻋﺎﻃﻔﻲ‪ ،‬ﻣﺰﺍﺟﻲ‪ ،‬ﻟﻴﺲ ﻣﺒﻨﻴ‪‬ﺎ ﻋﻠﻰ ﺷﺮﻳﻌﺔ‪ ،‬ﻭﻻ‬
‫ﺻﺪﺭ ﻋﻦ ﻣﻌﺮﻓﺔ ﺑﺸﺮﻭﻁ ﺍﻟﺘﻜﻔﲑ‪ ،‬ﳍﺬﺍ ﻧﺸﲑ ﺇﱃ ﺇﺧﻮﺍﻧﻨﺎ ﰲ ﺍﳉﺰﺍﺋﺮ ﺃﻥ ﻳﻀﻌﻮﺍ ﺍﻟﺴ‪‬ﻼﺡ‪ ،‬ﻭﺃﻥ ﻳﺪﺧﻠﻮﺍ ﰲ‬
‫ﺍﻷﻣﺎﻥ‪ ،‬ﻭﺃﻥ ﻳ‪‬ﺼﻠﺤﻮﺍ ﺑﻘﺪﺭ ﺍﳌﺴﺘﻄﺎﻉ ﺑﺪﻭﻥ ﺇﺭﺍﻗﺔ ﺩﻣﺎﺀ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻨﺎﺻﺤﻬﻢ ﺑﻪ‪،‬‬
‫ﻭﻣﻦ ‪‬ﻭﺟ‪‬ﻬﺖ ﺇﻟﻴﻪ ﺍﻟﻨﺼﻴﺤﺔ‪ ،‬ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻴﻪ ﻋﻠﻰ ﺍﻷﻗﻞ ﺃﻥ ﻳﺘﺄﻧ‪‬ﻰ ﻭﻳﻨﻈﺮ ﰲ ﻫﺬﻩ ﺍﻟﻨﺼﻴﺤﺔ‪ ،‬ﻻ ﺃﻥ ﻳﺮﺩ‪‬ﻫﺎ‬
‫ﺑﺎﻧﺰﻋﺎﺝ ﻭﺍﺳﺘﻜﺒﺎﺭ ﻭﻋﻨﺎﺩ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳ‪‬ﻄﻔﺊ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻭﺃﻥ ﻳﺰﻳﻞ ﺍﻟ ‪‬ﻐﻤ‪‬ﺔ ﻋﻦ ﺇﺧﻮﺍﻧﻨﺎ ﰲ ﺍﳉﺰﺍﺋﺮ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻫﻢ ﺍﻹﺧﻮﺓ ﻋﻨﺪﻧﺎ ﻳﻌﺘﻤﺪﻭﻥ ﰲ ﺍﳊﻜﻢ ﺑﻜﻔﺮ ﺣﺎﻛﻤﻬﻢ ﻋﻠﻰ ﻓﺘﻮﻯ ﻟﻠﺸﻴﺦ ﻧﺎﺻﺮ ﺍﻟﺪ‪‬ﻳﻦ‬
‫)‪(2‬‬
‫ﺍﻷﻟﺒﺎﱐ ﻗﺪﳝﺔ ﺑ‪‬ﻨﻴﺖ ـ ﻭﺍﷲ ﺃﻋﻠﻢ ـ ﻋﻠﻰ ﻭﺍﻗﻊ ﻏﲑ ﺻﺤﻴﺢ ‪ ،‬ﻳﻌﺘﻤﺪﻭﻥ ﻋﻠﻰ ﻫﺬﺍ ـ ﻳﻌﲏ ﰲ ﺗﻜﻔﲑ‬
‫ﺣﺎﻛﻤﻬﻢ ـ ﻭﺑﺎﻟﺘﺎﱄ‪ ،‬ﻭﻛﺬﻟﻚ ﻫﻨﺎﻙ ﺑﻌﺾ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﺃﻳﻀﹰﺎ ﻳﻌﺘﻤﺪﻭﻥ ﻋﻠﻴﻬﻢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻭﻋﻠﻰ‬
‫ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﻓﻌﻨﺪﻣﺎ ﻧﺎﺩﻳﺘﻤﻮﻫﻢ ﺑﻮﺿﻊ ﺍﻟﺴﻼﺡ ـ ﻣﻊ ﺍﻋﺘﻘﺎﺩﻫﻢ ﻛﻔﺮ ﺣﺎﻛﻤﻬﻢ ـ ﺷ ‪‬ﻖ ﺫﻟﻚ ﻋﻠﻴﻬﻢ‬
‫ﻛﺜﲑﹰﺍ ـ ﻳﻌﲏ ـ ﻭﻛﺒ‪‬ﺮ ﻋﻠﻴﻬﻢ ﻛﺜﲑﹰﺍ ـ ﻳﻌﲏ ـ ﻭﺿﻊ ﺍﻟﺴﻼﺡ ﻭﺍﻟﻌﻮﺩﺓ ﲢﺖ ﺣﻜﻢ ﻣﻦ ﻳﻌﺘﻘﺪﻭﻥ‬
‫ﻛﻔﺮ‪‬ﻩ ـ ﻳﻌﲏ ـ ﻫﺬﻩ ﻣﻌﻀﻠﺔ ﻛﻴﻒ ﺣﻠﱡﻬﺎ ﻳﺎ ﺷﻴﺦ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻭﺍﷲ ﻟﻴﺴﺖ ﻣﻌﻀﻠﺔ؛ ﺃ ‪‬ﻭ ﹰﻻ‪ :‬ﻧﻨﻈﺮ ﻫﻞ ﻫﻨﺎﻙ ﺩﻟﻴﻞ ﻋﻠﻰ ﻛﻔﺮ ﻫﺬﺍ ﺍﳊﺎﻛﻢ‪ ،‬ﻭﺍﻟﻨﻈﺮ ﻫﻨﺎ ﻣﻦ‬
‫ﻭﺟﻬﲔ‪:‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃ ﱠﻥ ﻫﺬﺍ ﺍﻟﺸﻲ َﺀ ﻛﻔ ‪‬ﺮ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﲢﻘﻖ ﺍﻟﻜﻔﺮ ﰲ ﺣ ‪‬ﻖ ﻫﺬﺍ ﺍﻟﻔﺎﻋﻞ؛ ﻷ ﱠﻥ ﺍﻟﻜﻠﻤﺔ ﻗﺪ ﺗﻜﻮﻥ ﻛﻔﺮﹰﺍ ﺻﺮﳛﺎﹰ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻳﻜﻔﺮ‬
‫ﺍﻟﻘﺎﺋﻞ‪ ،‬ﻭﻻ ﳜﻔﻰ ﻋﻠﻴﻨﺎ ﲨﻴﻌﹰﺎ ﻗﻮﻝ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟ ﱠﻞ‪} :‬ﻣ‪‬ﻦ ﹶﻛ ﹶﻔ ‪‬ﺮ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﺇِﻳـﻤ‪‬ﺎﻧِﻪ ِﺇﻻﱠ ‪‬ﻣ ‪‬ﻦ ﹸﺃ ﹾﻛ ِﺮ ‪‬ﻩ ‪‬ﻭ ﹶﻗ ﹾﻠ‪‬ﺒ ‪‬ﻪ‬
‫ﺏ ‪‬ﻋﻈِﻴ ‪‬ﻢ{ ]ﺍﻟﻨﺤﻞ‬
‫ﷲ ‪‬ﻭﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﺬﹶﺍ ‪‬‬
‫ﺐ ِﻣ ‪‬ﻦ ﺍ ِ‬
‫ﻀ ‪‬‬
‫ﺻ ‪‬ﺪﺭ‪‬ﺍ ﹶﻓ ‪‬ﻌ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ﹶﻏ ‪‬‬
‫ﺡ ﺑِﺎﻟ ﹸﻜ ﹾﻔ ِﺮ ‪‬‬
‫‪‬ﻣ ﹾﻄ ‪‬ﻤِﺌﻦ‪ ‬ﺑﺎ ِﻹ ‪‬ﳝﺎ ِﻥ ‪‬ﻭﹶﻟﻜِﻦ ﻣ‪‬ﻦ ‪‬ﺷ ‪‬ﺮ ‪‬‬
‫‪ ،[106‬ﺭﻓﻊ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟ ﱠﻞ ﺣﻜﻢ ﺍﻟﻜﻔﺮ ﻋﻦ ﺍﳌﻜﺮﻩ ﻭﺇﻥ ﻧﻄﻖ ﺑﻪ‪.‬‬
‫ﺏ ﻋ ‪‬ﺰ ﻭﺟ ﱠﻞ ﺃﺷ ‪‬ﺪ ﻓﺮﺣﹰﺎ ﺑﺘﻮﺑﺔ ﻋﺒﺪﻩ ﻣﻦ ﺭﺟﻞ ﹶﻓ ﹶﻘ ‪‬ﺪ ﺭﺍﺣﻠﺘ‪‬ﻪ‪ ،‬ﻭﻋﻠﻴﻬﺎ‬
‫ﱯ  ﺃ ﱠﻥ ﺍﻟﺮ ‪‬‬
‫ﻭﻟﻘﺪ ﺃﺧﱪ ﺍﻟﻨ ‪‬‬
‫ﻃﻌﺎﻣﻪ ﻭﺷﺮﺍﺑ‪‬ﻪ‪ ،‬ﻓﻠﻤ‪‬ﺎ ﹶﺃﻳِﺲ ﻣﻨﻬﺎ ﺍﺿﻄﺠﻊ ﲢﺖ ﺷﺠﺮﺓ‪ ،‬ﻓﺒﻴﻨﻤﺎ ﻫﻮ ﻛﺬﻟﻚ ﺇﺫﺍ ﺑﻨﺎﻗﺘﻪ ﺣﻀﺮﺕ‪،‬ﻓﺄﺧﺬ‬
‫)‪(3‬‬
‫ﱯ ‪ )) :‬ﺃﺧﻄﺄ ﻣﻦ ﺷﺪ‪‬ﺓ ﺍﻟﻔﺮﺡ (( ‪.‬‬
‫ﺑﺰﻣﺎﻣﻬﺎ ﻭﻗﺎﻝ‪ :‬ﺍﻟﻠﱠﻬ ‪‬ﻢ ﺃﻧﺖ ﻋﺒﺪﻱ ﻭﺃﻧﺎ ﺭﺑ‪‬ﻚ‪ ،‬ﻗﺎﻝ ﺍﻟﻨ ‪‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻛﺎﻥ ‪ ...‬ﻭﻗﺎﻝ‪ )) :‬ﻟﺌﻦ ﻗﺪﺭ ﺍﷲ ﻋﻠﻲ‪ ‬ﻟﻴﻌﺬﱢﺑﻨ‪‬ﻲ ﻋﺬﺍﺑﹰﺎ ﻣﺎ ﻳﻌﺬﱢﺑﻪ ﺃﺣﺪﹰﺍ ﻣﻦ‬
‫)‪ (1‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ﺳﺒﻖ‪.‬‬
‫)‪ (2‬ﻗﺪ ﺳﺒﻖ ﻧﻘﻞ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ـ ﺭﲪﻪ ﺍﷲ ـ ﺑﺮﻣ‪‬ﺘﻪ ﻋﻨﺪ ﺁﺧﺮ ﻓﺘﺎﻭﻳﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻓﻴﻪ ﺑﻴﺎﻥ ﻋﺪﻡ ﺻﺪﻕ ﻫﺬﺍ‬
‫ﺍﻻﺩ‪‬ﻋﺎﺀ‪.‬‬
‫)‪ (3‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(2747‬ﻭﺑﺒﻌﻀﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ (6309‬ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪.‬‬

‫ﺖ ﺫﻟﻚ‬
‫ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻓﺄﻣﺮ ﺃﻫﻠﻪ ﺇﺫﺍ ﻣﺎﺕ ﺃﻥ ﳛﺮﻗﻮﻩ ﻭﻳﺴﺤﻘﻮﻩ ﰲ ﺍﻟﻴﻢ‪ ،‬ﻓﺠﻤﻌﻪ ﺍﷲ ﻭﺳﺄﻟﻪ؟ ﻓﻘﺎﻝ‪ :‬ﻓﻌﻠ ‪‬‬
‫)‪(1‬‬
‫ﺧﻮﻓﹰﺎ ﻣﻨﻚ ﻳﺎ ﺭﺏ‪ ، (( ‬ﻭﱂ ﻳﻜﻔﺮ‪.‬‬
‫ﺍﳊﺎﻛﻢ ﻗﺪ ﻳﻜﻮﻥ ﻋﻨﺪﻩ ﺣﺎﺷﻴﺔ ﺧﺒﻴﺜﺔ‪ ،‬ﺗ‪‬ﺮﱢﻗ ‪‬ﻖ ﻟﻪ ﺍﻷﻣﻮﺭ ﺍﻟﻌﻈﻴﻤﺔ ﻭﺗﺴﻬ‪‬ﻠﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺗ‪‬ﺰﻳ‪‬ﻨﻬﺎ ﰲ ﻧﻔﺴﻪ‪،‬‬
‫ﻓﻴﻤﻀﻲ ﻓﻴﻤﺎ ﻳﻌﺘﻘﺪ ﺃﻧ‪‬ﻪ ﺣﻼﻝ‪] ،‬ﻭﻟﻜﻨﻪ[ ﻟﻴﺲ ﺑﻜﻔﺮ‪ ،‬ﻭﻻ ﺃﻇ ‪‬ﻦ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﳉﺰﺍﺋﺮﻳ‪‬ﲔ ﻳﻘﻮﻝ‪ :‬ﻧﻌﻢ! ﺃﻧﺎ‬
‫ﺃﻋﻠﻢ ﺃ ﱠﻥ ﻫﺬﺍ ﺣﻜﻢ ﺍﷲ ﻭﻟﻜﻨ‪‬ﻲ ﺃﺧﺎﻟﻔﻪ‪ ،‬ﻣﺎ ﺃﻇ ‪‬ﻦ ﺃﺣﺪﹰﺍ ﻳﻘﻮﻝ ﺫﻟﻚ ﻋﻦ ﻋﻘﻴﺪﺓ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﻳﻘﻮﻟﻪ ﰲ‬
‫ﺐ ﻣﺴﻠﻢ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﺧﺮﺝ‬
‫ﺐ ﺍﳉﺰﺍﺋﺮ ﺷﻌ ‪‬‬
‫ﺑﺎﺏ ﺍﳌﻨﺎﻇﺮﺓ‪ ،‬ﻟﻜﻦ ﻋﻦ ﻋﻘﻴﺪﺓ ﻻ ﳝﻜﻦ ﻓﻴﻤﺎ ﺃﻇﻦ؛ ﻷ ﱠﻥ ﺷﻌ ‪‬‬
‫ﺍﻟﻔﺮﻧﺴﻴ‪‬ﲔ ﻋﻦ ﺇﻛﺮﺍﻩ ﻣﻦ ﺃﺭﺿﻪ‪ ،‬ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻰ ﻫﺆﻻﺀ ﺃﻥ ﻳﻨﻈﺮﻭﺍ ﰲ ﺃﻣﺮﻫﻢ‪ ،‬ﻭﺃﻥ ﻳ‪‬ﻠﻘﻮﺍ ﺍﻟﺴﻼﺡ‪ ،‬ﻭﺃﻥ‬
‫ﻳﺼﻄﻠﺤﻮﺍ ﻣﻊ ﺃﻣ‪‬ﺘﻬﻢ‪ ،‬ﻭﺃﻥ ﻳﺒﺜﻮﺍ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺑﺘﻴﺴﲑ ‪ ...‬ﻻ ﺑﻌﻨﻒ‪ ،‬ﻧﻌﻢ!‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺷﻴﺨﻨﺎ ـ ﺣﻔﻈﻜﻢ ﺍﷲ ـ ﻫﻞ ﻳﺴﺘﻠﺰﻡ ـ ﻳﻌﲏ ﻟﻮ ﻓﺮﺿﻨﺎ ﻛﻔﺮ ﺍﳊﺎﻛﻢ ـ ﻫﻞ ﻳﺴﺘﻠﺰﻡ‬
‫ﺍﳋﺮﻭﺝ ﻋﻠﻴﻪ ﺑﺪﻭﻥ ﺷﺮﻭﻁ ﻳﻌﲏ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻻ! ﻻ ﺑ ‪‬ﺪ ﻣﻦ ﺷﺮﻭﻁ‪ ،‬ﺫﻛﺮ‪‬ﺎ ﺁﻧﻔﹰﺎ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺃﻱ ﻧﻌﻢ!‬
‫ﺝ ﻋﻠﻴﻪ ﺇﺫﺍ ﻛﺎﻥ ﻳﺴﺘﻠﺰﻡ‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻟﻮ ﻓﹸﺮﺽ ﺃﻧ‪‬ﻪ ﻛﺎﻓﺮ ﻣﺜﻞ ﺍﻟﺸﻤﺲ ﰲ ﺭﺍﺑﻌﺔ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺍﳋﺮﻭ ‪‬‬
‫ﺇﺭﺍﻗﺔ ﺍﻟﺪ‪‬ﻣﺎﺀ‪ ،‬ﻭﺍﺳﺘﺤﻼﻝ ﺍﻷﻣﻮﺍﻝ‪.‬‬
‫ﻼ ﻳﻘﻮﻟﻮﻥ ﺇﻧ‪‬ﻬﻢ ﻣﺎ ﺩﺍﻣﻮﺍ ﺧﺮﺟﻮﺍ ﻭﲪﻠﻮﺍ ﺍﻟﺴﻼﺡ‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺍﻵﻥ ـ ﻳﻌﲏ ـ ﺑﻌﺾ ﺍﻹﺧﻮﺓ ﻋﻨﺪﻧﺎ ﻣﺜ ﹰ‬
‫ﻭﺧﺎﺿﻮﺍ ﻫﺬﻩ ﺍﳊﺮﺏ ﻣﻊ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ‪ ،‬ﻫﻢ ﺍﻟﻴﻮﻡ ﻭﺇﻥ ﺍﻋﺘﻘﺪﻭﺍ ﺃ ﱠﻥ ﻣﺎ ﻫﻢ ﻓﻴﻪ ﻟﻴﺲ ﲜﻬﺎﺩ؛ ﻷﻧ‪‬ﻬﻢ ﻛﻤﺎ‬
‫ﺫﻛﺮﰎ ﱂ ﻳ‪‬ﺴﺘ‪‬ﻮﻓﻮﺍ ﺍﻟﺸﺮﻭﻁ‪ ،‬ﻟﻜﻦ ﺭﻏﻢ ﺫﻟﻚ ﻳﺴﺄﻟﻮﻥ‪ :‬ﻫﻞ ﳝﻜﻨﻬﻢ ﺭﻏﻢ ﺫﻟﻚ ﺍﳌﻮﺍﺻﻠﺔ ﻭﺇﻥ ﺃﻳﻘﻨﻮﺍ ﺍﻟﻔﻨﺎ َﺀ‬
‫ﻭﺍﳍﻼﻙ‪ ،‬ﺃﻡ ﻳ‪‬ﻬﺎﺟﺮﻭﻥ‪ ،‬ﺃﻡ ﻣﺎﺫﺍ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻭﺍﷲ! ﻻ ﳚﻮﺯ ﳍﻢ‪ ،‬ﻭﺍﷲ! ﻻ ﳚﻮﺯ ﳍﻢ ﺍﳌﻀﻲ‪ ‬ﻓﻴﻤﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﳊﺮﺏ ﺍﻵﻥ؛ ﺇﺫ ﺃﻧ‪‬ﻬﺎ‬
‫ﺣﺮﺏ ﻋﻘﻴﻢ ﻟﻴﺲ ﳍﺎ ﻓﺎﺋﺪﺓ ﻭﻻ ﺗﻮﻟﱢﺪ ﺇﻻﱠ ﺍﻟﺸﺮ‪ ‬ﻭﺍﻟﺸ‪‬ﺮ‪‬ﺭ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺃﻱ ﻧﻌﻢ‪ ،‬ﺷﻴﺨﻨﺎ ﻫﻢ ـ ﻳﻌﲏ ـ ﺇﺫﹰﺍ ﺃﻧﺘﻢ ﻻ ﺗﻌﺘﻘﺪﻭﻥ ﻛﻔﺮ ﺣﺎﻛﻢ ﺍﳉﺰﺍﺋﺮ ﻳﻌﲏ‪ ،‬ﻓﺘﺮﻭﻥ‬
‫ﺫﻟﻚ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻻ ﻧﺮﻯ ﺃ ﱠﻥ ﺃﺣﺪﹰﺍ ﻛﺎﻓﺮ ﺇﻻﱠ ﻣ‪‬ﻦ ﻛﻔﱠﺮﻩ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺻﺪﻗﺖ ﻋﻠﻴﻪ ﺷﺮﻭﻁ ﺍﻟﺘﻜﻔﲑ‪ ،‬ﻣﻦ ﺃﻱ‬
‫ﺑﻠﺪ‪ ،‬ﻭﻣﻦ ﺃﻱ ﺇﻧﺴﺎﻥ‪ ،‬ﺍﻟﻜﻔﺮ ﻟﻴﺲ ﺑﺄﻳﺪﻳﻨﺎ‪ ،‬ﻭﻟﻴﺲ ﺇﻟﻴﻨﺎ‪ ،‬ﺑﻞ ﻫﻮ ﺇﱃ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﺇ ﱠﻥ ﺍﻟﺮ‪‬ﺟ ﹶﻞ ﺇﺫﺍ ﻛﻔﱠﺮ‬
‫)‪ (1‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(3478‬ﻭﻣﺴﻠﻢ )‪ (2756‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﺃﰊ ﺳﻌﻴﺪ ﻭﻏﲑﳘﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪.‬‬

‫ﺃﺧﺎﻩ ﻭﻟﻴﺲ ﺑﻜﺎﻓﺮ ﻋﺎﺩ ﺍﻷﻣﺮ ﺇﻟﻴﻪ‪ :‬ﺍﳌﻜﻔﱢﺮ‪ ،‬ﻭﻛﻔﺮ ﺇ ﱠﻻ ﺃﻥ ﻳﺘﻮﺏ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺷﻴﺨﻨﺎ! ﺑﻌﺾ ﺍﻹﺧﻮﺓ ﻋﻨﺪﻧﺎ ـ ﺑﻌﺪ ﺃﻥ ﺳﻠﱠﻤﻮﺍ ﺑﺄ ﱠﻥ ﻫﺬﺍ ﻟﻴﺲ ﲜﻬﺎﺩ ﻋﻠﻰ ﻭﻓﻖ ﻣﺎ ﺫﻛﺮﰎ‬
‫ﻳﻌﲏ ـ ﱂ ﻳﺜﻘﻮﺍ ﰲ ﺍﳊﻜﻮﻣﺔ ـ ﻳﻌﲏ ـ ﻧﺴﺒﻴ‪‬ﺎ‪ ،‬ﻓﻴﺴﺄﻟﻮﻥ ﻫﻞ ﳚﻮﺯ ﳍﻢ ﺍﳌﻜﺚ ﰲ ﺍﳉﺒﺎﻝ ﺩﻭﻥ ﺍﻟﺮﺟﻮﻉ‬
‫ﺇﱃ ﺍﳊﻴﺎﺓ ﺍﳌﺪﻧﻴﺔ ﺑﺪﻭﻥ ﻗﺘﺎﻝ ـ ﻳﻌﲏ ـ ﻳﺒﻘﻮﻥ ﺑﺄﺳﻠﺤﺘﻬﻢ ﰲ ﺍﳉﺒﺎﻝ ﻭﻳﺘﻮﻗﱠﻔﻮﻥ ﻋﻦ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻟﻜﻦ ﻻ‬
‫ﻳﺮﺟﻌﻮﻥ ﺇﱃ ﺍﳊﻴﺎﺓ ﺍﳌﺪﻧﻴﺔ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺃﻗﻮﻝ‪ :‬ﺇﻧ‪‬ﻬﻢ ﻟﻦ ﻳﺒﻘﻮﺍ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺎﻝ‪ ،‬ﻣﻬﻤﺎ ﻛﺎﻥ ﺍﳊﺎﻝ‪ ،‬ﻭﻻ ﺑ ‪‬ﺪ ﺃﻥ ﲢﺮ‪‬ﻛﻬﻢ ﻧﻔﻮﺳ‪‬ﻬﻢ‬
‫ﱐ ﺑﺎﻟﻄﺒﻊ‪.‬‬
‫ﰲ ﻳﻮﻡ ﻣﻦ ﺍﻷﻳﺎﻡ ﺣﱴ ﻳﻨﻘﻀ‪‬ﻮﺍ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻘﺮﻯ ﻭﺍﳌﺪﻥ؛ ﻓﺎﻹﻧﺴﺎ ﹸﻥ ﻣﺪ ﱞ‬
‫ﻳﺒﻘﻰ ﰲ ﺭﺅﻭﺱ ﺍﳉﺒﺎﻝ ﻭﰲ ﺗﻼﳍﺎ ﻭﺷﻌﺎ‪‬ﺎ‪ ،‬ﻭﻣﻌﻪ ﺍﻟﺴﻼﺡ؟!‬
‫ﻉ ﻃﺮﻕ!‬
‫ﺱ ﺣﱴ ﻳﻜﻮﻧﻮﺍ ﻗﻄﱠﺎ ‪‬‬
‫ﰲ ﻳﻮﻡ ﻣﻦ ﺍﻷﻳﺎﻡ ﻻ ﺑ ‪‬ﺪ ﺃﻥ ﺗ‪‬ﻬ‪‬ﻴﺠﻬﻢ ﺍﻟﻨﻔﻮ ‪‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺇﺫﹰﺍ ﻻ ﳚﻮﺯ ﳍﻢ ﺍﳌﻜﺚ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺎﻝ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻫﺬﺍ ﻣﺎ ﺃﺭﺍﻩ‪ ،‬ﺃﺭﻯ ﺃﻥ ﻳﱰﻟﻮﺍ ﻟﻠﻤﺪﻥ ﻭﺍﻟﻘﺮﻯ ﻭﻷﻫﻠﻴﻬﻢ ﻭﺫﻭﻳﻬﻢ ﻭﺃﺻﺤﺎ‪‬ﻢ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻳﻌﲏ ﺍﻵﻥ ﻣﺎ ﳚﺐ ﻋﻠﻰ ﻛﻞﱢ ـ ﰲ ﺣﺎﻟ ِﺔ ﺇﺫﺍ ﱂ ﺗﺴﺘﺠﺐ ﺍﻟﻘﻴﺎﺩﺓ ﻟﻨﺪﺍﺋﻜﻢ ﻫﺬﺍ‪ ،‬ﺇﺫﺍ ﱂ‬
‫ﺗﺴﺘﺠﺐ ﻳﻌﲏ ـ ﺇﺫﺍ ﱂ ﻳﺴﺘﺠﺐ ﺭﺅﻭﺱ ﺍﳌﻘﺎﺗﻠﲔ ﻟﻨﺪﺍﺋﻜﻢ ﻫﺬﺍ‪ ،‬ﻣﺎ ﻭﺍﺟﺐ ﻛﻞ ﻣﻘﺎﺗﻞ ﰲ ﺣ ‪‬ﻖ ﻧﻔﺴﻪ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺍﻟﻮﺍﺟﺐ ﻭﺿﻊ ﺍﻟﺴﻼﺡ‪ ،‬ﻭﺃﻥ ﻻ ﻳﻄﻴﻌﻮﺍ ﺃﻣﺮﺍﺀَﻫﻢ ﺇﺫﺍ ﺃﻣﺮﻭﻫﻢ ﲟﻌﺼﻴﺔ؛ ﻷﻧ‪‬ﻪ ﻻ ﻃﺎﻋﺔ‬
‫ﳌﺨﻠﻮﻕ ﰲ ﻣﻌﺼﻴﺔ ﺍﳋﺎﻟﻖ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺷﻴﺨﻨﺎ! ﻫﻞ ﳚﻮﺯ ﺃﻭ ﻫﻞ ﳝﻜﻦ ـ ﻳﻌﲏ ـ ﻫﻞ ﳚﻮﺯ ﳐﺎﻟﻔﺔ ﻧﺪﺍﺋﻜﻢ ﻫﺬﺍ ﻣﻦ ﺃﺟﻞ ﻓﺘﺎﻭﻯ‬
‫ﻟﺒﻌﺾ ﺍﻟﺪﻋﺎﺓ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻫﺬﺍ ﻳﺮﺟﻊ ﺇﱃ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ‪ ،‬ﺇﻥ ﺍﻋﺘﻘﺪ ﺃ ﱠﻥ ﻣﺎ ﻳﻘﻮﻟﻪ ﺃﻭﻟﺌﻚ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ‪‬ﻳﺪ‪‬ﻋﻮﻥ ﺇﱃ‬
‫ﺍﻻﺳﺘﻤﺮﺍﺭ‪ ،‬ﻫﻮ ﺍﳊﻖ ﻻ ﻳﻠﺰﻣﻬﻢ ﺍﻟﺮﺟﻮﻉ‪ ،‬ﻭﻟﻜﻦ ﳚﺐ ﺃﻥ ﻳﺘﺄﻣ‪‬ﻞ ﺍﻹﻧﺴﺎﻥ ﻭﻳﺘﺪﺑ‪‬ﺮ ﻭﻳﻨﻈﺮ ﻣﺎ ﺍﻟﻨﺘﻴﺠﺔ ﰲ‬
‫ﺍﻻﺳﺘﻤﺮﺍﺭ‪ ،‬ﻛﻢ ﻟﻠﺸﻌﺐ ﺍﳉﺰﺍﺋﺮﻱ ﻣﻦ ‪‬ﺳ‪‬ﻨﺔٍ‪ ،‬ﻭﻫﻮ ﻳﺮﻗﺐ ﺍﻟﻮﻳﻼﺕ ﺑﻌﺪ ﺍﻟﻮﻳﻼﺕ ﻭﱂ ﻳﺴﺘﻔﺪ ﺷﻴﺌﺎﹰ؟!‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺍﳌﻼﺣﻈﺔ ﺃ ﱠﻥ ﻫﺆﻻﺀ ﺍﻟﺪﻋﺎﺓ ﺍﻟﺬﻳﻦ ﺫﻛﺮ‪‬ﻢ ـ ﻳﻌﲏ ـ ﺩﻋﺎﺓ ﻏﲑ ﻣﻌﺮﻭﻓﻮﻥ ـ ﻳﻌﲏ ـ ﻣﻦ‬
‫ﺃﻣﺜﺎﳍﻢ ﺃﺑﻮ ﻗﺘﺎﺩﺓ ﺍﻟﻔﻠﺴﻄﻴﲏ ﺍﳌﺎﻛﺚ ﰲ ﺑﺮﻳﻄﺎﻧﻴﺎ‪ ،‬ﻫﻞ ﺗﻌﺮﻓﻮﻧﻪ ﻳﺎ ﺷﻴﺨﻨﺎ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻻ ﻧﻌﺮﻓﻪ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺗﻌﺮﻓﻮﻧﻪ؟!‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻻ!‬

‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺃﺑﻮ ﻣﺼﻌﺐ ﺍﻟﺴﻮﺭﻱ‪ ،‬ﻣﺎ ﺗﻌﺮﻓﻮﻧﻪ؟‬
‫ﺺ ﻫﺬﺍ ﻭﻻ ﻫﺬﺍ؛ ﺇﺫﺍ ﺭﺃﻯ‬
‫ﺾ ﺍﻟﻨﺎﺱ ﻭﻻ ﺃﺧ ‪‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻛ ﱞﻞ ﻻ ﻧﻌﺮﻓﻪ‪ ،‬ﻟﻜﲏ ﺃﻗﻮﻝ ﻟﻚ‪ ،‬ﺇ ﱠﻥ ﺑﻌ ‪‬‬
‫ﺍﻟﺸﺒﺎﺏ ﺍﺟﺘﻤﻌﻮﺍ ﺣﻮﻟﻪ‪ ،‬ﺍﻧﻔﺮﺩ ﲟﺎ ﻳ‪‬ﺬﻛ ‪‬ﺮ ﺑﻪ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﺧﺎﻟِﻒ ﺗ‪‬ﺬﻛﺮ‪ ،‬ﻧﻌﻢ!‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺷﻴﺨﻨﺎ! ﻫﻨﺎﻙ ﺃﺣﺪﻫﻢ ﻳ‪‬ﺴﻤﻰ ﺃﺑﺎ ﺣﻨﻴﻔﺔ ﺍﻷﺭﻳﺘﲑﻱ‪ ،‬ﻳﺪ‪‬ﻋﻲ ﺃﻧ‪‬ﻪ ﺗﻠﻤﻴﺬﻛﻢ‪ ،‬ﻭ‪‬ﻳﺪ‪‬ﻋﻲ ﺃ ﱠﻥ‬
‫ﺍﻻﺗﺼﺎ ﹶﻝ ﺑﻜﻢ ﺃﻣ ‪‬ﺮ ﺻﻌﺐ‪ ،‬ﻭﺃﻧ‪‬ﻜﻢ ﳏﺎﻃﻮﻥ ﺑﺎﳌﺨﺎﺑﺮﺍﺕ ـ ﻳﻌﲏ ـ ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﺍﻹﺧﻮﺓ ﻫﻬﻨﺎ‪ ،‬ﺍﻹﺧﻮﺓ‬
‫ﺍﳌﻘﺎﺗﻠﲔ ﻳﻌﺘﻘﺪﻭﻥ ﺃ ﱠﻥ ﺍﻻﺗﺼﺎﻝ ﺑﻜﻢ ﺑﲔ ﺍﻻﺳﺘﺤﺎﻟﺔ ﻭﺍﻟﺼﻌﻮﺑﺔ‪ ،‬ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﻛﻼﻡ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻫﻞ ﻫﺬﺍ‬
‫ﺻﺤﻴﺢ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻏﲑ ﺻﺤﻴﺢ‪ ،‬ﺃﺑﺪﹰﺍ ﻛ ﱡﻞ ﺍﻟﻨﺎﺱ ﻳﺄﺗﻮﻥ ﻭﻳﺘﺼﻠﻮﻥ ﺑﻨﺎ‪ ،‬ﻭﳓﻦ ﳕﺸﻲ‬
‫ـ ﻭﺍﳊﻤﺪ ﷲ ـ ﻣﻦ ﺍﳌﺴﺠﺪ ﺇﱃ ﺍﻟﺒﻴﺖ‪ ،‬ﰲ ﺧﻼﻝ ﻋﺸﺮ ﺩﻗﺎﺋﻖ ﰲ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﻛﻞ ﻳﺄﰐ ‪ ...‬ﻭﳝﺸﻲ‪،‬‬
‫ﻭﺍﻟﺪﺭﻭﺱ ـ ﻭﺍﳊﻤﺪ ﷲ ـ ﻣﺴﺘﻤﺮﺓ‪ ،‬ﻭﻧﻘﻮﻝ ﻣﺎ ﺷﺌﻨﺎ ِﻣﻤ‪‬ﺎ ﻧﻌﺘﻘﺪﻩ ﺃﻧ‪‬ﻪ ﺍﳊﻖ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻫﺬﺍ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻫﻞ ﺗﻌﺮﻓﻮﻧﻪ‪ ،‬ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺍﻷﺭﻳﺘﲑﻱ ﻫﺬﺍ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻭﺍﷲ! ﺃﻧﺎ ﻻ ﺃﻋﺮﻓﻪ ﺍﻵﻥ‪ ،‬ﻟﻜﻦ ﺭ‪‬ﺑﻤﺎ ﻟﻮ ﺭﺃﻳﺘﻪ ﻟﻌﺮﻓﺘﻪ‪ ،‬ﻟﻜﻦ ﻛﻼﻣﻪ ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﻛﺬﺏ‪ ،‬ﻻ‬
‫ﺃﺳﺎﺱ ﻟﻪ ﻣﻦ ﺍﻟﺼﺤﺔ ‪...‬‬
‫ﻭﺑﻌﺪ ﺣﻮﺍﺭ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﻟﺸﻴﺦ ﺣﻮﻝ ﺍﻟﺬﻳﻦ ﻗﹸﺘﻠﻮﺍ‪ ،‬ﻭﺣﻮﻝ ﺗﺄﺟﻴﻞ ﻫﺬﻩ ﺍﳌﻜﺎﳌﺔ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ‪ :‬ﻭﺍﷲ! ﻟﻮ ﺃﺟ‪‬ﻠﺘﻤﻮﻧﺎ ﺇﱃ ﻣﺎ ﺑﻌﺪ ﺭﻣﻀﺎﻥ ﺇﺫﺍ ﺃﻣﻜﻦ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻳﺎ ﺷﻴﺦ! ﻣﺴﺘﺤﻴﻞ؛ ﺍﻟﻘﻀﻴﺔ ِﺟ ‪‬ﺪ ﺷﺎﺋﻜﺔ ﻛﻤﺎ ﺗﺮﻯ‪ ،‬ﻭﻗﻀﻴﺔ ﺩﻣﺎﺀ‪ ،‬ﻭﻗﻀﻴﺔ ﺃﻣﺔ ﻳﺎ ﺷﻴﺦ!‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺇﺫﹰﺍ ﻏﺪﹰﺍ ‪...‬‬
‫ﱠﰒ ﺗﻘﺪ‪‬ﻡ ﺳﺎﺋ ﹲﻞ ﺁﺧﺮ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺷﻴﺦ! ﻟﻮ ﺗﻌﻄﻴﻨﺎ ﺍﻵﻥ ﲬﺲ ﺩﻗﺎﺋﻖ ﻟﺴﺆﺍﻝ ﺃﺧﲑ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻃﻴ‪‬ﺐ!‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺇﺧﻮﺍﻧﻨﺎ ﻣﻦ ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻠﻔﻴﺔ ﻟﻠﺪﻋﻮﺓ ﻭﺍﻟﻘﺘﺎﻝ ﻳ‪‬ﺤﺒ‪‬ﻮﻧﻜﻢ‪ ،‬ﻭﻳﻨﻈﺮﻭﻥ ﺇﻟﻴﻜﻢ ﻋﻠﻰ ﺃﻧ‪‬ﻜﻢ ﻣﻦ‬
‫ﻋﻠﻤﺎﺋﻨﺎ‬

‫ﺍﻟﺬﻳﻦ‬

‫ﻳ‪‬ﺠﺐ‬

‫ﺃﻥ‬

‫ﻧﺴﲑ‬

‫ﻭﺭﺍﺀﻛﻢ‪،‬‬

‫ﻟﻜﻦ ‪..‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺟﺰﺍﻫﻢ ﺍﷲ ﺧﲑﹰﺍ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻟﻜﻦ ﻫﻨﺎﻙ ﺃﺳﺌﻠﺔ ﺗﺪﻭﺭ ﰲ ﺭﺅﻭﺳﻬﻢ‪ ،‬ﻭﻣﻦ ﺑﲔ ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺃﻧ‪‬ﻨﺎ ﺇﺫﺍ ﻧﻘﻠﻨﺎ ﺇﱃ‬
‫ﺍﻟﺸﻴﺦ ﻋﻦ ﻃﺮﻳﻖ ﺃﺷﺮﻃﺔ ﻣﺼﻮﺭﺓ ـ ﻳﻌﲏ ـ ﻭﺑﻴ‪‬ﻨﺎ ﻟﻪ ﻓﻴﻬﺎ ﻗﺘﺎﻟﻨﺎ ﺃﻧ‪‬ﻨﺎ ﻻ ﻧﻘﺘﻞ ﺍﻟﺼﺒﻴﺎﻥ‪ ،‬ﻭﻻ ﻧﻘﺘﻞ‬
‫ﺍﻟﺸﻴﻮﺥ‪ ،‬ﻭﻻ ﻧﻔﺠ‪‬ﺮ ﰲ ﺍﳌﺪﻥ‪ ،‬ﺑﻞ ﻧﻘﺘﻞ ﻣﻦ ‪‬ﻳﻘﺎﺗﻠﻨﺎ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻻ ﻳ‪‬ﺤﻜﱢﻤﻮﻥ ﻛﺘﺎﺏ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟ ﱠﻞ‬

‫ﻓﻴﻨﺎ‪ ،‬ﻓﺈ ﱠﻥ ﺍﻟﺸﻴﺦ ـ ﻳﻌﲏ ـ ﺑﻌﺪ ﺃﻥ ﻳﻌﺮﻑ ﺑﺄ ﱠﻥ ﻋﻘﻴﺪﺗﻨﺎ ﺳﻠﻴﻤﺔ‪ ،‬ﻭﺃ ﱠﻥ ﻣﻨﻬﺠﻨﺎ ﺳﻠﻴﻤﹰﺎ ﻭﺃ ﱠﻥ ﻗﺘﺎﻟﻨﺎ ﺳﻠﻴﻢ‪،‬‬
‫ﻓﺈ ﱠﻥ ﻓﺘﻮﺍﻩ ﺳﺘﺘﻐﻴ‪‬ﺮ‪ ،‬ﻣﺎ ﻗﻮﻟﻜﻢ ﰲ ﻫﺬﺍ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ ﻭﺟﺰﺍﻛﻢ ﺍﷲ ﺧﲑﺍﹰ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻻ! ﻗﻮﱄ‪ :‬ﺇ ﱠﻥ ﺍﻟﻔﺘﻮﻯ ﻻ ﺗﺘﻐﻴ‪‬ﺮ ـ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﻧﻴ‪‬ﺔ ﺍﳌﻘﺎﺗﻞ ـ ﻓﺈﻧ‪‬ﻬﺎ ﻻ ﺗﺘﻐﻴ‪‬ﺮ؛ ﻷﻧ‪‬ﻪ ﻳﺘﺮﺗ‪‬ﺐ‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺃﻣﻮﺭ ﻋﻈﻴﻤﺔ‪ ،‬ﻗﺘﻞ ﻧﻔﻮﺱ ﺑﺮﻳﺌﺔ‪ ،‬ﺍﺳﺘﺤﻼﻝ ﺃﻣﻮﺍﻝ‪ ،‬ﻓﻮﺿﻰ!‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺷﻴﺨﻨﺎ! ﺣﻔﻈﻚ ﺍﷲ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺻﻌﻮﺩﻧﺎ ﺇﱃ ﺍﳉﺒﺎﻝ ﺍﻋﺘﻤﺪﻧﺎ ﻋﻠﻰ ﻓﺘﺎﻭﻯ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺍﻷﺥ ـ ﻳﻌﲏ ـ ﻇﻬﺮ ﺧﻄﺆﻫﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﻣﻦ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺑﻌﺾ ﻓﺘﺎﻭﻯ ﺑﻌﺾ ﺍﻟﺪﻋﺎﺓ‬
‫ﻇﻨ‪‬ﺎ ﻣﻨ‪‬ﺎ ﺃ ﱠﻥ ﺫﻟﻚ ﺣﺠﺔ ﰲ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻓﺼﻌﺪﻧﺎ ﺇﱃ ﺍﳉﺒﺎﻝ ﻭﻗﺎﺗﻠﻨﺎ ﺳﻨﲔ‪ ،‬ﻳﻌﲏ ﻓﻤﺎ ﺩﻭﺭ ﺍ‪‬ﺘﻤﻊ ﺍﻵﻥ ﰲ‬
‫ﻣﻌﺎﻣﻠﺘﻨﺎ؟ ﻫﻞ ﻳﻌﺎﻣﻠﻨﺎ ﻛﻤﺠﺮﻣﲔ‪ ،‬ﺃﻡ ﺃﻧ‪‬ﻨﺎ ﻛﻤﺠﺎﻫﺪﻳﻦ ﺃﺧﻄﺄﻧﺎ ﰲ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻖ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺃﻧﺖ ﺗﻌﺮﻑ ﺃ ﱠﻥ ﲨﻴﻊ ﺍ‪‬ﺘﻤﻌﺎﺕ ﻻ ﺗﺘﻔﻖ ﻋﻠﻰ ﺭﺃﻱ ﻭﺍﺣﺪ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﻨﺎﺱ ﳓﻮﻛﻢ ﻋﻠﻰ‬
‫ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫ـ ﻗﺴﻢ ﻳﻜﺮﻩ ﻫﺆﻻﺀ ﻭﻳﻘﻮﻝ‪ :‬ﺇﻧ‪‬ﻬﻢ ﺟﻠﺒﻮﺍ ﺍﻟﺪ‪‬ﻣﺎﺭ ﻭﺃﺯﻫﻘﻮﺍ ﺍﻷﺭﻭﺍﺡ ﻭﺃﺗﻠﻔﻮﺍ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﻟﻦ ﻳﺮﺿﻰ‬
‫ﺇ ﱠﻻ ﺑﻌﺪ ﻣﺪ‪‬ﺓ ﻃﻮﻳﻠﺔ‪.‬‬
‫ﺽ ﻳ‪‬ﺸﺠ‪‬ﻊ‪ ،‬ﻭﺭﺑ‪‬ﻤﺎ ﻳﻠﻮﻣﻬﻢ ﺇﺫﺍ ﻭﺿﻌﻮﺍ ﺍﻟﺴﻼﺡ!‬
‫ـ ﻭﻗﺴﻢ ﺁﺧﺮ ﺭﺍ ٍ‬
‫ـ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺳﺎﻛﺖ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﻫﺆﻻﺀ ﺗﺄﻭ‪‬ﻟﻮﺍ ﻭﺃﺧﻄﺄﻭﺍ‪ ،‬ﻭﺇﺫﺍ ﺭﺟﻌﻮﺍ ﻓﺎﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳊ ‪‬ﻖ‬
‫ﻓﻀﻴﻠﺔ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺷﻴﺨﻨﺎ! ﺣﻔﻈﻚ ﺍﷲ‪ ،‬ﻧﺮﻳﺪ ﻛﻠﻤﺔ ﺗﻮﺟﻴﻬﻴﺔ ﺇﱃ ﺍﻟﻄﺮﻓﲔ‪ ،‬ﺃﻗﺼﺪ ﺇﱃ ﺍﻹﺧﻮﺓ ﺍﻟﺬﻳﻦ‬
‫ﺳﻴﱰﻟﻮﻥ ﺇﱃ ﺍﳊﻴﺎﺓ ﺍﳌﺪﻧﻴﺔ ﻭﺇﱃ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻳﻌﲏ‪ :‬ﻛﻴﻒ ﻧﺘﻌﺎﻣﻞ ﺍﻵﻥ؟ ﻭﺃﻥ ﻳﻨﺴﻮﺍ ﺍﻷﺣﻘﺎﺩ‪ ،‬ﻧﺮﻳﺪ ﻧﺼﻴﺤﺔ ﰲ‬
‫ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺣﻔﻈﻜﻢ ﺍﷲ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ‪ ،‬ﺃﻗﻮﻝ‪ :‬ﺇ ﱠﻥ ﺍﻟﻮﺍﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺆﻣﻨﻮﻥ ﺇﺧﻮﺓ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﺇﺫﺍ ﺯﺍﻟﺖ ﺃﺳﺒﺎﺏ‬
‫ﺍﳋﻼﻑ ﻭﺃﺳﺒﺎﺏ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺒﻐﻀﺎﺀ ﻓﻠﻨﺘﺮﻙ ﺍﻟﻜﺮﺍﻫﻴﺔ‪ ،‬ﻭﻟﻨﺮﺟﻊ ﺇﱃ ﻣﺎ ﳚﺐ ﺃﻥ ﻧﻜﻮﻥ ﻋﻠﻴﻪ ﻣﻦ ﺍﶈﺒﺔ‬
‫ﷲ{‬
‫ﺻ ِﻠﺤ‪‬ﻮﺍ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ﹶﺃ ‪‬ﺧ ‪‬ﻮ‪‬ﻳ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍﺗ‪‬ﻘﹸﻮﺍ ﺍ َ‬
‫ﻭﺍﻻﺋﺘﻼﻑ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟ ﱠﻞ‪} :‬ﺇِﻧ‪‬ﻤ‪‬ﺎ ﺍ ﹸﳌ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ِﺇ ‪‬ﺧ ‪‬ﻮ ﹲﺓ ﹶﻓﹶﺄ ‪‬‬
‫]ﺍﳊﺠﺮﺍﺕ ‪.[10‬‬
‫ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﺴﺪﺍﺩ‪ ،‬ﻭﻫﻞ ﺃﻧﺘﻢ ﻋﻠﻰ ﻋﺰﻡ ﺃﻥ ﺗﺘﺼﻠﻮﺍ ﻏﺪﹰﺍ ﺃﻡ ﻻ؟ ﺃﻣﺎ ﺍﻵﻥ ﻓﻨﻘﻄﻊ‪ ،‬ﻭﻣﺎ ﳝﻜﻦ‬
‫ﺃﻥ ﻧﺰﻳﺪ ‪...‬‬
‫ﻭﻋﻨﺪ ﺍﳌﻮﻋﺪ ﻗﺎﻝ ﺍﻟﺴﺎﺋﻞ‪ :‬ﺍﳌﻬﻢ ـ ﻳﻌﲏ ـ ﺃﻧﺎ ﺃﺭﻛﱢﺰ ﻋﻠﻰ ﺃﻫﻢ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﺆﺛﱢﺮ ﻋﻠﻰ ﺍﻹﺧﻮﺓ‬

‫ﻋﻨﺪﻧﺎ ـ ﻳﻌﲏ ـ ﺍﳌﻘﺎﺗﻠﲔ ﺣﱴ ﻳﺮﺟﻌﻮﺍ ﺇﱃ ﺍﳊ ‪‬ﻖ‪.‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻃﻴ‪‬ﺐ! ﺗﻮﻛﱠﻞ ﻋﻠﻰ ﺍﷲ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ ،‬ﺃﻫ ‪‬ﻢ ﻗﻀﻴﺔ ـ ﻳﺎ ﺷﻴﺦ ـ ﺍﺩﻋﺎﺅﻫﻢ ﺃﻧ‪‬ﻜﻢ ﻻ ﺗﻌﻠﻤﻮﻥ ﻭﺍﻗﻌﻨﺎ ﰲ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﻭﺃ ﱠﻥ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻻ ﻳﻌﺮﻓﻮﻥ ﺍﻟﻮﺍﻗﻊ ﰲ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﻭﺃﻧ‪‬ﻜﻢ ﻟﻮ ﻋﺮﻓﺘﻢ ﺃﻧ‪‬ﻨﺎ ]ﺳﻠﻔﻴ‪‬ﲔ[ ﺃ ﱠﻥ ﻫﺬﺍ ﺳﻴﻐﻴ‪‬ﺮ ﻓﺘﻮﺍﻛﻢ‪ ،‬ﻓﻬﻞ ﻫﺬﺍ‬
‫ﺻﺤﻴﺢ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻫﺬﺍ ﻏﲑ ﺻﺤﻴﺢ‪ ،‬ﻭﻗﺪ ﺃﺟﺒﻨﺎ ﻋﻨﻪ ﺑﺎﻷﻣﺲ‪ ،‬ﻭﻗﻠﻨﺎ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺍﳌﺒﺎﻟﻐﺎﺕ ﻓﺈﺭﺍﻗﺔ ﺍﻟﺪ‪‬ﻣﺎﺀ‬
‫ﻒ ﺍﻵﻥ ﻭﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﺴ‪‬ﻠﻢ‪.‬‬
‫ﺻﻌﺐ‪ ،‬ﻓﺎﻟﻮﺍﺟﺐ ﺍﻟﻜ ‪‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺷﻴﺨﻨﺎ! ﻣﺎ ﺭﺃﻳﻜﻢ ﻓﻴﻤﻦ ﻳﻌﺘﻘﺪ ﺃ ﱠﻥ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳊﻴﺎﺓ ﺍﳌﺪﻧﻴﺔ ﻳ‪‬ﻌﺘﱪ ِﺭﺩ‪‬ﺓ؟‬
‫ﻼ‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺭﺃﻳﻨﺎ ﺃ ﱠﻥ ﻣﻦ ﻗﺎﻝ ﻫﺬﺍ ﻓﻘﺪ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺃ ﱠﻥ ﻣﻦ ﻛﻔﱠﺮ ﻣﺴﻠﻤﹰﺎ ﺃﻭ ﺩﻋﺎ ﺭﺟ ﹰ‬
‫)‪(1‬‬
‫ﺑﺎﻟﻜﻔﺮ ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﻋﺎﺩ ﺇﻟﻴﻪ ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺷﻴﺨﻨﺎ! ﻣﺎ ﺭﺃﻳﻜﻢ ﰲ ﻗﻮﳍﻢ ﺃﻧ‪‬ﻪ ﻻ ﻫﺪﻧﺔ ﻭﻻ ﺻﻠﺢ ﻭﻻ ﺣﻮﺍﺭ ﻣﻊ ﺍﳌﺮﺗﺪ‪‬ﻳﻦ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺭﺃﻳﻨﺎ ﺃ ﱠﻥ ﻫﺆﻻﺀ ﻟﻴﺴﻮﺍ ﲟﺮﺗﺪ‪‬ﻳﻦ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻧﻘﻮﻝ ﺇﻧ‪‬ﻬﻢ ﻣﺮﺗﺪ‪‬ﻭﻥ ﺣﱴ ﻳﺜﺒ‪‬ﺖ ﺫﻟﻚ ﺷﺮﻋﹰﺎ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﻣﺎﺫﺍ ﺷﻴﺨﻨﺎ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻧ‪‬ﻬﻢ ﻳ‪‬ﺼﻠﱡﻮﻥ ﻭﻳﺼﻮﻣﻮﻥ ﻭﳛﺠ‪‬ﻮﻥ ﻭﻳﻌﺘﻤﺮﻭﻥ ﻭﻳﺸﻬﺪﻭﻥ ﺃﻥ ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﷲ ﻭﺃ ﱠﻥ‬
‫ﳏﻤﺪﹰﺍ ﺭﺳﻮﻝ ﺍﷲ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻧﻌﻢ! ﻧﻌﻢ ﻳﺎ ﺷﻴﺨﻨﺎ!‬
‫ﱯ  ﻗﺎﻝ ﻷﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﹶﻟﻤ‪‬ﺎ ﻗﺘﻞ‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻓﻜﻴﻒ ﻧﻘﻮﻝ ﺇﻧ‪‬ﻬﻢ ﻛﻔﺎﺭ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺎﻝ؟! ﺇ ﱠﻥ ﺍﻟﻨ ‪‬‬
‫ﺍﻟ ‪‬ﺮﺟﻞ ﺍﻟﺬﻱ ‪ ...‬ﺑﺎﻟﺴﻴﻒ‪ ،‬ﻓﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﷲ‪ ،‬ﺃﻧﻜﺮ ﺍﻟﺮﺳﻮﻝ  ﻋﻠﻰ ﺃﺳﺎﻣﺔ‪ ،‬ﻣﻊ ﺃ ﱠﻥ ﺍﻟﺮ‪‬ﺟﻞ ﻗﺎﻝ‬
‫)‪(2‬‬
‫ﺫﻟﻚ ﺗﻌﻮ‪‬ﺫﹰﺍ ﻛﻤﺎ ﻇﻨ‪‬ﻪ ﺃﺳﺎﻣﺔ‪ ،‬ﻭﺍﻟﻘﺼﺔ ﻣﺸﻬﻮﺭﺓ ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺷﻴﺨﻨﺎ! ﺳﺆﺍﻝ ﻋﻘﺎﺋﺪﻱ ـ ﻳﻌﲏ ـ ﻗﻀﻴﺔ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻜﻔﺮ ﺍﻟﻌﻤﻠﻲ ﻭﺍﻟﻜﻔﺮ ﺍﻻﻋﺘﻘﺎﺩﻱ‬
‫ﰲ ﻣﺴﺄﻟﺔ ﺍﳊﻜﻢ ﺑﻐﲑ ﺃﻧﺰﻝ ﺍﷲ؟‬
‫ﻼ ﻣﻦ ﺗﺮﻙ ﺍﻟﺼﻼﺓ ﻓﻬﻮ ﻛﺎﻓﺮ‪ ،‬ﻣﻦ ﺳﺠﺪ ﻟﺼﻨﻢ ﻓﻬﻮ ﻛﺎﻓﺮ‪ ،‬ﻣﻦ ﻗﺎﻝ ﺇ ﱠﻥ ﻣﻊ ﺍﷲ‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻳﻌﲏ ﻣﺜ ﹰ‬

‫)‪ (1‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(6104‬ﻭﻣﺴﻠﻢ )‪.(60‬‬
‫)‪ (2‬ﺳﺒﻖ ﲣﺮﳚﻬﺎ ﰲ ﺍﳌﻘﺪﻣﺔ‪.‬‬

‫ﺧﺎﻟﻘﹰﺎ ﻓﻬﻮ ﻛﺎﻓﺮ‪ ،‬ﻭﻫﺬﺍ ﻛﻔﺮ ﻋﻤﻠﻲ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﻟﻜﻔﺮ ﺍﻻﻋﺘﻘﺎﺩﻱ ﻓﻔﻲ ﺍﻟﻘﻠﺐ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺷﻴﺨﻨﺎ! ﺍﻟﻜﻔﺮ ﺍﻟﻌﻤﻠﻲ ﻫﻞ ﻳ‪‬ﺨﺮﺝ ﻣﻦ ﺍﳌﻠﺔ؟‬
‫ﺝ ﻭﺑﻌﻀﻪ ﻏﲑ ﳐﺮﺝ‪ ،‬ﻛﻘﺘﺎﻝ ﺍﳌﺆﻣﻦ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺑﻌﻀﻪ ﳐﺮ ‪‬‬
‫)‪(1‬‬
‫ﻭﺳﻠﱠﻢ‪ )) :‬ﻗﺘﺎﻟﻪ ﹸﻛ ﹾﻔ ‪‬ﺮ (( ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻻ ﳜﺮﺝ ﻣﻦ ﺍ ِﳌﻠﱠﺔ ﻣ‪‬ﻦ ﻗﺎﺗﻞ ﺃﺧﺎﻩ ﺍﳌﺆﻣﻦ ﺑﺪﻟﻴﻞ ﺁﻳﺔ ﺍﳊﺠﺮﺍﺕ‪:‬‬
‫ﺻ ِﻠﺤ‪‬ﻮﺍ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ‬
‫ﺻ ِﻠﺤ‪‬ﻮﺍ ‪‬ﺑ ‪‬ﻴ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ{ ﻗﺎﻝ‪ِ} :‬ﺇﻧ‪‬ﻤ‪‬ﺎ ﺍ ﹸﳌ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ِﺇ ‪‬ﺧ ‪‬ﻮ ﹲﺓ ﹶﻓﹶﺄ ‪‬‬
‫ﲔ ﺍ ﹾﻗ‪‬ﺘ‪‬ﺘﻠﹸﻮﺍ ﹶﻓﹶﺄ ‪‬‬
‫} ‪‬ﻭﺇِﻥ ﻃﹶﺎِﺋ ﹶﻔﺘ‪‬ﺎ ِﻥ ﻣِ ‪‬ﻦ ﺍ ﹸﳌ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﹶﺃ ‪‬ﺧ ‪‬ﻮ‪‬ﻳ ﹸﻜ ‪‬ﻢ{ ]ﺍﳊﺠﺮﺍﺕ ‪ 9‬ـ ‪.[10‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻣﱴ ﻳ‪‬ﺼﺒﺢ ﺍﻟﻜﻔﺮ ﺍﻟﻌﻤﻠﻲ ﻛﻔﺮﹰﺍ ﺍﻋﺘﻘﺎﺩﻳ‪‬ﺎ ﺷﻴﺨﻨﺎ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺇﺫﺍ ﺳﺠﺪ ﻟﺼﻨﻢ‪ ،‬ﻓﻬﻮ ﻛﺎﻓﺮ ﻛﻔﺮﹰﺍ ﳐﺮﺟﹰﺎ ﻋﻦ ﺍﳌﻠﺔ‪ ،‬ﺇ ﱠﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻜﺮﻫﹰﺎ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻭﰲ ﻗﻀﻴﺔ ﺍﳊﻜﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻫﺬﺍ ﺑﺎﺏ ﻭﺍﺳﻊ‪ ،‬ﻫﺬﺍ ﺑﺎﺏ ﻭﺍﺳﻊ‪ ،‬ﻗﺪ ﳛﻜﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻋﺪﻭﺍﻧﹰﺎ ﻭﻇﻠﻤﺎﹰ‪ ،‬ﻣﻊ ﺍﻋﺘﺮﺍﻓﻪ‬
‫ﺑﺄ ﱠﻥ ﺣﻜﻢ ﺍﷲ ﻫﻮ ﺍﳊﻖ‪ ،‬ﻓﻬﺬﺍ ﻻ ﻳﻜﻔﺮ ﻛﻔﺮﹰﺍ ﳐﺮﺟﹰﺎ ﻋﻦ ﺍﳌﻠﺔ‪ ،‬ﻭﻗﺪ ﳛﻜﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﺸﻬﻴ‪‬ﺎ‬
‫ﻭﳏﺎﺑﺎﺓ ﻟﻨﻔﺴﻪ‪ ،‬ﺃﻭ ﻟﻘﺮﻳﺒﻪ‪ ،‬ﻻ ﻟﻘﺼﺪ ﻇﻠﻢ ﺍﶈﻜﻮﻡ ﻋﻠﻴﻪ ‪ ...‬ﻭﻻ ﻟﻜﺮﺍﻫﺔ ﺣﻜﻢ ﺍﷲ‪ ،‬ﻓﻬﺬﺍ ﻻ ﳜﺮﺝ ﻋﻦ‬
‫ﺍﳌﻠﺔ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﻫﻮ ﻓﺎﺳﻖ‪ ،‬ﻭﻗﺪ ﳛﻜﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻛﺎﺭﻫﹰﺎ ِﻟﺤ‪‬ﻜﻢ ﺍﷲ‪ ،‬ﻓﻬﺬﺍ ﻛﺎﻓ ‪‬ﺮ ﻛﻔﺮﹰﺍ ﻣ‪‬ﺨﺮﺟﹰﺎ ﻋﻦ‬
‫ﺍﳌﻠﱠﺔ‪ ،‬ﻭﻗﺪ ﳛﻜﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻃﺎﻟﺒﹰﺎ ﻣﻮﺍﻓﻘﺔ ﺣﻜﻢ ﺍﷲ‪ ،‬ﻟﻜﻨ‪‬ﻪ ﺃﺧﻄﺄ ﰲ ﻓﻬﻤﻪ‪ ،‬ﻓﻬﺬﺍ ﻻ ﻳﻜﻔﺮ‪ ،‬ﺑﻞ ﻭﻻ‬
‫ﻳﺄﰒ؛ ﻟﻘﻮﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ‪ )) :‬ﺇﺫﺍ ﺣﻜﻢ ﺍﳊﺎﻛ ‪‬ﻢ ﻓﺎﺟﺘﻬ ‪‬ﺪ ﻓﺄﺧﻄﺄ ﻓﻠﻪ ﺃﺟ ‪‬ﺮ‬
‫)‪(2‬‬
‫ﻭﺍﺣﺪ‪ ،‬ﻭﺇﻥ ﺃﺻﺎﺏ ﻓﻠﻪ ﺃﺟﺮﺍﻥ (( ‪.‬‬
‫ﻼ ﻋﻨﺪﻧﺎ ﻟﻸﺳﻒ ﺍﻟﺸﺪﻳﺪ ﻣﺴﺠﺪ ‪‬ﺣﻮ‪‬ﻝ ﺇﱃ ﺛﻜﻨﺔ ﻋﺴﻜﺮﻳﺔ‪ ،‬ﺗﺸﺮﺏ ﻓﻴﻬﺎ‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺷﻴﺨﻨﺎ! ﻣﺜ ﹰ‬
‫ﺐ ﻓﻴﻬﺎ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ـ ﻳﻌﲏ ـ ﻫﺬﺍ ﻣﺎ‬
‫ﺍﳋﻤﻮﺭ‪ ،‬ﻭﺗﺴﻤﻊ ﻓﻴﻬﺎ ﺍﳌﻮﺳﻴﻘﻰ‪ ،‬ﻭﺗ‪‬ﻌﻄﻞ ﻓﻴﻬﺎ ﺍﻟﺼﻼﺓ ﻭﻳﺴ ‪‬‬
‫ﺣﻜﻤﻪ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻫﺬﺍ ﻓﺴﻮﻕ‪ ،‬ﻓﻼ ﻳ‪‬ﺤ ﱡﻞ ﲢﻮﻳﻞ ﺍﳌﺴﺠﺪ ﺇﱃ ﺛﻜﻨﺔ ﻋﺴﻜﺮﻳ‪‬ﺔ؛ ﻷﻧ‪‬ﻪ ﲢﻮﻳﻞ ﻟﻠﻮﻗﻒ ﻋﻦ ﺟﻬﺘﻪ‬
‫ﻭﺗﻌﻄﻴﻞ ﻟﻠﺼﻼﺓ ﻓﻴﻪ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺷﻴﺨﻨﺎ! ﻛﻼﻣﻜﻢ ﻭﺍﺿﺢ ﻭﺍﳊﻤﺪ ﷲ‪ ،‬ﻭ‪‬ﺬﻩ ﺍﻟﺼﻴﻐﺔ ﻳﺰﻳﺢ ـ ﺇﻥ ﺷﺎﺀ ﺍﷲ ـ ﺍﻟﺸﺒ ‪‬ﻪ ﺍﻟﱵ‬
‫ﲢﻮﻝ ﺩﻭﻥ ﺃﻥ ﻳﻌﻤ ﹶﻞ ﺍﳊ ‪‬ﻖ ﻋﻤﻠﹶﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬
‫)‪ (1‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(48‬ﻭﻣﺴﻠﻢ )‪ (116‬ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪.‬‬
‫)‪ (2‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(7352‬ﻭﻣﺴﻠﻢ )‪ (1716‬ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪.‬‬

‫ﺍﻟﺸﻴﺦ‪ :‬ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻬﺪﻳﻬﻢ‪ ،‬ﻭﺃﻥ ﻳﺮﺯﻗﻬﻢ ﺍﻟﺒﺼﲑﺓ ﰲ ﺩﻳﻨﻪ‪ ،‬ﻭﳛﻘﻦ ﺩﻣﺎﺀ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫)‪(1‬‬
‫ﻼ ﺷﺮﺣﺘﻢ ﻟﻨﺎ ﻗﻮﻟﻪ ‪ )) :‬ﻣ‪‬ﻦ ﺭﺃﻯ ﻣﻨﻜﻢ ﻣﻨﻜﺮﹰﺍ ﻓﻠﻴﻐﻴ‪‬ﺮﻩ ﺑﻴﺪﻩ ‪ ، (( ..‬ﺍﳊﺪﻳﺚ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻫ ﱠ‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻻ ﻳﺘ‪‬ﺴﻊ ﺍ‪‬ﺎﻝ؛ ﻷﻧ‪‬ﻪ ﻣﺎ ﺑﻘﻲ ﺇ ﱠﻻ ﺩﻗﻴﻘﺔ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺃﻋﻄِﻨﺎ ﺗﺎﺭﻳﺦ ﺍﳌﻜﺎﳌﺔ ﻭﺍﲰﻚ‪.‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻫﺬﻩ ﺍﳌﻜﺎﳌﺔ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ ،‬ﺃﺟﺮﺍﻫﺎ ﻣﻊ ﺇﺧﻮﺍﻧﻪ ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺍﻟﻌﺜﻴﻤﲔ ﻣﻦ‬
‫)‪(2‬‬
‫ﻋﻨﻴﺰﺓ ﺑﺎﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ )‪1420‬ﻫـ(‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻨﻔﻊ ‪‬ﺬﺍ (( ‪.‬‬
‫ﺺ ﻓﻤِﻦ ‪‬ﺬﻳﺐ ﺍﻟﺸﻴﺦ ﻧﻔﺴِﻪ‪ ،‬ﻛﻤﺎ ﺳﺒﻖ‬
‫ﺗﻨﺒﻴﻪ‪ :‬ﻣﺎ ﻛﺎﻥ ﰲ ﻓﺘﺎﻭﻯ ﺍﻟﺸﻴﺦ ﻫﺬﻩ ﻣﻦ ﺯﻳﺎﺩﺓ ﺃﻭ ﻧﻘ ٍ‬
‫ﺫﻛﺮ‪‬ﻩ ﰲ ﺃﻭﻝ ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫***‬

‫‪@ @‹öa§bi@òz܏¾a@pbÇbà§a@¶g@µàîrÇ@åia@„î“Ûa@òzî—ã‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﻣﻦ ﳏﻤﺪ ﺍﻟﺼﺎﱀ ﺍﻟﻌﺜﻴﻤﲔ ﺇﱃ ﺇﺧﻮﺍﱐ ﰲ ﺍﳉﺰﺍﺋﺮ ﺍﻟﺬﻳﻦ ﻣﺎ ﺯﺍﻟﻮﺍ ﳛﻤﻠﻮﻥ ﺍﻟﺴﻼﺡ ﰲ ﺍﳉﺒﺎﻝ‬
‫ﻭﺍﻟﺮ‪‬ﻣﺎﻝ ﻭﻓﱠﻘﻬﻢ ﺍﷲ ﻟِﻤﺎ ﻓﻴﻪ ﺍﳋﲑ ﻭﺍﻟﺼﻼﺡ‪.‬‬
‫ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ ‪.‬‬
‫ﻭﺑﻌﺪ‪ :‬ﻓﺈ ﱠﻥ ﺍﻟﻮﺍﺟﺐ ﻋﻠ ‪‬ﻲ ﺃﻥ ﺃﹸﺑﺪﻱ ﺍﻟﻨﺼﻴﺤﺔ ﻟﻜﻢ؛ ﻷ ﱠﻥ ﺫﻟﻚ ﻣﻦ ﺍﻟﺪ‪‬ﻳﻦ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ‬
‫ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﱠﻢ ﺃ ﱠﻥ‪ )) :‬ﺍﻟﺪ‪‬ﻳﻦ ﺍﻟﻨﺼﻴﺤﺔ‪ :‬ﷲ ﻭﻟﻜﺘﺎﺑﻪ ﻭﻟﺮﺳﻮﻟﻪ‬
‫)‪(3‬‬
‫ﻭﻷﺋﻤ‪‬ﺔ ﺍﳌﺴﻠﻤﲔ ﻭﻋﺎﻣ‪‬ﺘﻬﻢ (( ‪.‬‬
‫ﺡ ﻭﲢﻤﻠﻮﺍ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺗ‪‬ﺠﻴﺒﻮﺍ ﻣﺎ ﺩﻋﺖ ﺇﻟﻴﻪ ﺍﳊﻜﻮﻣﺔ ﻣﻦ ﺍﳌﺼﺎﳊﺔ‬
‫ﻓﻨﺼﻴﺤﱵ ﻟﻜﻢ ﺃﻥ ﺗ‪‬ﻠﻘﻮﺍ ﺍﻟﺴ‪‬ﻼ ‪‬‬
‫ﻭﺍﻟﺴﻼﻡ‪ ،‬ﱠﰒ ﳚﺮﻱ ﺑﲔ ﺍﳉﻤﻴﻊ ﺍﻟﺘﻔﺎﻫﻢ ﻭﲢﻜﻴﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻫﺬﺍ ﺳﻴﻜﻮﻥ ﻓﻴﻪ ﺧ ‪‬ﲑ ﻛﺜﲑ‪،‬‬
‫)‪ (1‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪ ،(49‬ﻭﺃﺑﻮ ﺩﺍﻭﺩ )‪ ،(1140‬ﻭ)‪ ،(4340‬ﻭﺍﻟﺘﺮﻣﺬﻱ )‪ ،(2173‬ﻭﺍﻟﻨﺴﺎﺋﻲ )‪ ،(111/8‬ﻭﺍﺑﻦ ﻣﺎﺟﻪ‬
‫)‪.(4013‬‬
‫)‪ (2‬ﻣﻦ ﺷﺮﻳﻂ ﲰﻌﻲ‪ ،‬ﺗﺴﺠﻴﻞ‪ :‬ﺇﻋﻼﻡ ﻛﺘﻴﺒﺔ ﺍﻟﻐﺮﺑﺎﺀ‪.‬‬
‫)‪ (3‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(55‬‬

‫ﻭﺍﳋﻼﺹ ﻣﻦ ﺍﻟﻔﱳ ﻭﺍﻟﻘﺘﺎﻝ‪.‬‬
‫ﻭﻫﺬﺍ ـ ﺃﻋﲏ ـ ﻭﺿﻊ ﺍﻟﺴﻼﺡ ﻭﲪﻞ ﺍﻟﺴﻼﻡ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﳉﻤﻴﻊ‪.‬‬
‫ﻓﺎﷲ ﺍﷲ ﺃﻳ‪‬ﻬﺎ ﺍﻹﺧﻮﺓ ﺑﺎﳌﺒﺎﺩﺭﺓ ﺇﱃ ﺍﳌﺼﺎﳊﺔ ﻭﺍﻟﺘﻔﺎﻫﻢ!‬
‫ﻭﺃﺳﺄﻝ ﺍﷲ ﻟﻨﺎ ﻭﻟﻜﻢ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺃﻥ ﳚﻌﻠﻨﺎ ﻣﻦ ﺩﻋﺎﺓ ﺍﳋﲑ ﻭﺃﻧﺼﺎﺭ ﺍﳊﻖ‪ ،‬ﺇﻧ‪‬ﻪ ﺟﻮﺍ ‪‬ﺩ ﻛﺮﱘ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ‬
‫ﻭﺳﻠﱠﻢ ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﻧﺒﻴ‪‬ﻨﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻭﺍﻟﺘﺎﺑﻌﲔ ﳍﻢ ﺑﺈﺣﺴﺎﻥ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪ‪‬ﻳﻦ‪.‬‬
‫ﻛﺘﺒﻪ ﺍﻟﻔﻘﲑ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺍﻟﻌﺜﻴﻤﲔ ‪.‬‬
‫ﰲ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ﻳﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ ﻣﻦ ﺫﻱ ﺍﳊﺠﺔ ﻋﺎﻡ )‪1420‬ﻫـ(‪.‬‬
‫*****‬

‫‪@@µàîrÇ@åia@„î“Ûa@Éß@µí‹öa§a@õbÔÛ‬‬
‫ﻳﻮﻡ )‪ 17‬ﻣﻦ ﺫﻱ ﺍﳊﺠ‪‬ﺔ ‪1420‬ﻫـ(‬
‫ﺍﻟﺴﺎﺋﻞ‪ )) :‬ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺣﻔﻈﻚ ﺍﷲ! ﻣﺎ ﻫﻲ ﻧﺼﻴﺤﺘ‪‬ﻜﻢ ﻭﺗﻮﺟﻴﻬ‪‬ﻜﻢ ﻷﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﹸﻏ ‪‬ﺮ ‪‬ﺭ ‪‬ﻢ ﱠﰒ‬
‫ﺗﺎﺑﻮﺍ ﻭﺃﹶﻟﻘﹶﻮﺍ ﺍﻟﺴ‪‬ﻼﺡ‪ ،‬ﻭﺭﺟﻌﻮﺍ ﺇﱃ ﺣﻈﲑ‪‬ﺓ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻫﻢ ﺍﻵﻥ ﻳ‪‬ﺼﻠﱡﻮﻥ ﰲ ﻣﺴﺎﺟﺪﻫﻢ‪ ،‬ﻭﻳﻌﻴﺸﻮﻥ ﻣﻊ‬
‫ﺱ ﰲ ﻣﻌﺎﻣﻠﺘِﻬﻢ‬
‫ﺝ ﻣﻦ ﻃﺮ‪‬ﻑ ﺍﻟﻐﲑ‪ ،‬ﻓﻤﺎ ﻫﻲ ﻧﺼﻴﺤﺘ‪‬ﻜﻢ ﻟﻠﻨﺎ ِ‬
‫ﺾ ﺍﳊﺮ‪‬ﺝ ﺃﻭ ﺍﻹﺣﺮﺍ ‪‬‬
‫ﺍﻟﻨ‪‬ﺎﺱِ‪ ،‬ﻭﻗﺪ ﻳ‪‬ﺠﺪﻭﻥ ﺑﻌ ‪‬‬
‫ﳍﻢ‪ ،‬ﻭﻧﺼﻴﺤﺘﻜﻢ ﳍﻢ؟ ﻛﻴﻒ ﻳ‪‬ﻌﺎﻣﻠﻮﻥ ﺍﻟﻨﺎﺱ‪‬؟ ﻭﻛﻴﻒ ﻳ‪‬ﺴﺘ‪‬ﻘﺒ‪‬ﻠﻮﻥ؟ ﻭﻛﻴﻒ ﻳﻌﻴﺸﻮﻥ ﰲ ﻫﺬﺍ ﺍﳉ ‪‬ﻮ ﺍﳉﺪﻳﺪ‬
‫ﺑﺎﻟﻨ‪‬ﺴﺒﺔ ﺇﻟﻴﻬﻢ؟ ﺟﺰﺍﻛﻢ ﺍﷲ ﺧﲑﹰﺍ‪.‬‬
‫ﷲ ﻋﻠﻴﻬﻢ ﺑﺈﻟﻘﺎ ِﺀ ﺍﻟﺴ‪‬ﻼﺡِ‪ ،‬ﻭﺭﺟﻌﻮﺍ‬
‫ﺏ ﺍﻟﻌﺎﻟﹶﻤﲔ‪ ،‬ﻧﺼﻴﺤﱵ ﻟﻺﺧﻮﺍﻥ ﺍﻟﺬﻳﻦ ‪‬ﻣ ‪‬ﻦ ﺍ ُ‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺍﳊﻤﺪ ﷲ ﺭ ‪‬‬
‫ﷲ ﻋ ‪‬ﺰ ﻭﺟ ﱠﻞ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨ‪‬ﻌ ‪‬ﻤ ِﺔ ﻗﺒﻞ ﻛ ﱢﻞ ﺷﻲﺀٍ؛ ﻷ ﱠﻥ ﻫﺬﻩ ﻧﻌﻤ ﹲﺔ ﻣﻦ ﺍﷲ‬
‫ﺇﱃ ‪‬ﻣﺪ‪‬ﻢ ﻭﺩﻳﺎﺭِﻫﻢ ﺃﻥ ﻳ‪‬ﺸﻜﺮﻭﺍ ﺍ َ‬
‫ﻋﻠﻴﻬﻢ ﻭﻋﻠﻰ ﺍﳉﺰﺍﺋﺮﻳ‪‬ﲔ ﺍﻵﺧﺮﻳﻦ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺃﻥ ﻳ‪‬ﻨﺴﻮﺍ ﻣﺎ ﺳﺒﻖ‪ ،‬ﻭﺃ ﱠﻻ ﻳﻌﻴﺸﻮﺍ ﰲ ﺃﻓﻜﺎﺭﻫﻢ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﳝﺤﻀﻮ‪‬ﺎ ﳏﻀﹰﺎ ﺗﺎﻣ‪‬ﺎ ﻣﻦ ﺃﻓﻜﺎﺭﻫﻢ‪،‬‬
‫ﻭﻻ ﻳﺘﺬﺍﻛﺮﻭﻫﺎ‪ ،‬ﺣﱴ ﺇﺫﺍ ﺗﺬﺍﻛﺮﻭﻫﺎ ﻓﻠﻴﻘﻮﻟﻮﺍ‪ :‬ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮ‪‬ﺟﻴﻢ‪.‬‬
‫ﺱ ﻭﻛﺄﻧ‪‬ﻬﻢ ﻟﹶﻢ ﻳﻔﻌﻠﻮﺍ ﺷﻴﺌﺎﹰ؛ ﻷﻧ‪‬ﻬﻢ ﺇﺫﺍ ﻋﺎﺷﻮﺍ ﻭﻫﻢ ﻳﺸﻌﺮﻭﻥ ﺑﺄﻧ‪‬ﻬﻢ ﻓﻌﻠﻮﺍ‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺃﻥ ﻳﻌﻴﺸﻮﺍ ﻣﻊ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻀ ‪‬ﺮ ﺑﺎﳌﺼﻠﺤ ِﺔ ﺍﻟﻌﺎﻣﺔ‪.‬‬
‫ﻣﺎ ﻓﻌﻠﻮﺍ ﺑﻘﹸﻮﺍ ﰲ ﻧ ﹾﻔ ‪‬ﺮ ٍﺓ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺑ‪‬ﻌ ٍﺪ ﻣﻨﻬﻢ‪ ،‬ﻭﻫﺬﺍ ‪‬ﻳ ‪‬‬
‫ﳊﻜﱠﺎﻣﻬﻢ‪ ،‬ﻓﻬﺎ ﻫﻮ ﺃﲪﺪ ﺑﻦ‬
‫ﺴﻠﹶﻒ ﹸ‬
‫ﺴﻨ‪‬ﺔ‪ ،‬ﻭﻋﻠﻰ ﻣﻌﺎﻣﻠﺔ ﺍﻟ ‪‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﺃﻥ ﻳ‪‬ﻘﺒِﻠﻮﺍ ﻋﻠﻰ ﻋﻠﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟ ‪‬‬

‫ﺣﻨﺒﻞ ـ ﺭﲪﻪ ﺍﷲ ـ ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻳﻘﻮﻝ ﻟﻠﻤﺄﻣﻮﻥ‪) :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ(! ﻭﻫﻮ ﺍﻟﺬﻱ ﺁﺫﺍﻩ ﰲ ﺍﻟﻘﻮﻝ‬
‫ﲞﻠﻖ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻛﺬﻟﻚ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﳐﺎﻃﺒﺘِﻪ ِﻟﻤ‪‬ﻦ ﺣ‪‬ﺒﺴ‪‬ﻪ‪ ،‬ﺗ‪‬ﺠﺪ ﺧﻄﺎﺑﹰﺎ ﻟﻴ‪‬ﻨﺎﹰ‪ ،‬ﻗﺎﻝ ﺍﷲ‬
‫ﺨﺸ‪‬ﻰ{ ]ﻃﻪ ‪43‬‬
‫ﳌﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ‪} :‬ﺍ ﹾﺫ ‪‬ﻫﺒ‪‬ﺎ ِﺇﻟﹶﻰ ِﻓ ‪‬ﺮﻋ‪‬ﻮ ﹶﻥ ِﺇﻧ‪ ‬ﻪ ﹶﻃﻐ‪‬ﻰ ﹶﻓﻘﹸﻮﻻﹶ ﹶﻟ ‪‬ﻪ ﹶﻗ ‪‬ﻮ ﹰﻻ ﹶﻟﻴ‪‬ﻨ‪‬ﺎ ﹶﻟ ‪‬ﻌﻠﱠ ‪‬ﻪ ‪‬ﻳ‪‬ﺘ ﹶﺬﻛﱠ ‪‬ﺮ ﹶﺃ ‪‬ﻭ ‪‬ﻳ ‪‬‬
‫ـ ‪.[44‬‬
‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻶﺧﺮﻳﻦ‪ :‬ﺃﻥ ﻳﺘﻠﻘﱠﻮﺍ ﻫﺆﻻ ِﺀ ﺑﻮﺟ ٍﻪ ﻃ ﹾﻠ ٍﻖ ﻭﺻﺪ ٍﺭ ﻣ‪‬ﻨﺸ ِﺮﺡٍ‪ ،‬ﻭﺃﻥ ﻳﻔﺮﺣﻮﺍ ‪‬ﻢ‪ ،‬ﻭﺃﻥ‬
‫ﻳ‪‬ﻜﺮﻣﻮﻫﻢ‪ ،‬ﻭﺃ ﱠﻻ ﻳﺮﻭﻫﻢ ﺟﻔﺎ ًﺀ ﺃﻭ ﻛﺮﺍﻫﻴﺔﹰ ﺃﻭ ﻋﺒﻮﺳﹰﺎ ﰲ ﻭﺟﻮﻫﻬﻢ؛ ﻷ ﱠﻥ ﺍﳊﺎ ﹶﻝ ﺑﻌﺪ ﻭﺿﻊ ﺍﻟﺴ‪‬ﻼﺡ ﻟﻴﺲ‬
‫ﻛﺎﳊﺎﻝ ﻗﺒﻞ ﻭﺿﻊ ﺍﻟﺴ‪‬ﻼﺡ‪ ،‬ﻭﺃﻥ ﻳﺘﻨﺎﺳ‪‬ﻮﺍ ﻛ ﱠﻞ ﻣﺎ ﺟﺮﻯ‪.‬‬
‫ﺱ ﻋﻠﻰ ﺃﻥ ﻳﺘﺂﻟﻔﻮﺍ ﻭﻳﺘﻘﺎﺭﺑﻮﺍ‪ ،‬ﻭﻳﺘﻌﺎﻭﻧﻮﺍ ﻋﻠﻰ ﺍﻟ ‪‬ﱪ‬
‫ﺳﺎﺩﺳﹰﺎ‪ :‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺪ‪‬ﻋﺎﺓ ﺃﻳﻀﹰﺎ‪ :‬ﻳ‪‬ﺤﺜﱡﻮﻥ ﺍﻟﻨﺎ ‪‬‬
‫ﻭﺍﻟﺘﻘﻮﻯ‪ ،‬ﻭﻳﺘﻨﺎﺳ‪‬ﻮﺍ ﻣﺎ ﺳﺒﻖ‪ ،‬ﻭﺗﺒﺪﺃ ﺍﳊﻴﺎﺓ ﻣﻦ ﺟﺪﻳﺪ‪.‬‬
‫ﺃﻣ‪‬ﺎ ﻣﺎ ﲰﻌﻨﺎﻩ ـ ﻭﺍﳊﻤﺪ ﷲ ـ ﻋﻦ ﺭﺟﻮﻉ ﺍﻟﻜﺜﲑ ﻣﻨﻬﻢ ﺇﱃ ﺍﻟﺼﻮﺍﺏ ﻭﺇﻟﻘﺎﺀ ﺍﻟﺴ‪‬ﻼﺡ‪ ،‬ﻭﻣﺎ ﲰﻌﻨﺎ‬
‫ﷲ ﻋ ‪‬ﺰ‬
‫ﺏ ﺍﻟﻌﺎﻟﹶﻤﲔ‪ ،‬ﻧﺮﺟﻮ ﺍ َ‬
‫ﻛﺬﻟﻚ ﻋﻦ ﺍﻟﻌﻔ ِﻮ ﺍﻟﻌﺎ ‪‬ﻡ ﻣﻦ ِﻗﺒ‪‬ﻞ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻓﻘﺪ ﺳﺮ‪‬ﻧﺎ ﻫﺬﺍ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ ﺭ ‪‬‬
‫ﻭﺟ ﱠﻞ ﺃﻥ ‪‬ﻳ‪‬ﺘ ‪‬ﻤ ‪‬ﻢ ﰲ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻫﺬﺍ ﺭﺃﻳﻲ ﰲ ﺍﳌﺴﺄﻟﺔ‪.‬‬
‫ﺖ ﺍﻵﻥ ﻳﺎ ﺷﻴﺦ ـ‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻳﺎ ﺷﻴﺦ! ﺍﻟﺒﻘ‪‬ﻴ ﹸﺔ ﺍﻟﺒﺎﻗﻴﺔ ﺍﻟﱵ ﺑﻘﻴﺖ ﰲ ﺍﳉﺒﺎﻝ‪ ،‬ﻳﻌﲏ ﺍﳊﻜﻮﻣﺔ ـ ﻛﻤﺎ ﻗﻠ ‪‬‬
‫ﺃﻋﻄﺖ ﺍﻟﻌﻔﻮ‪ ،‬ﻭﺍﻟﻜﺜﲑ ﻣﻨﻬﻢ ﺑﻘﻮﺍ ﰲ ﺍﳉﺒﺎﻝ ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻧ‪‬ﻬﻢ ﻻ ﻳ‪‬ﻌﻄﻮﻥ ﺍﻷﻣﺎﻥ ﻟﻠﺤﻜﻮﻣﺔ‪.‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻻ ﻳﺄﻣﻨﻮ‪‬ﺎ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺇﻱ! ﻻ ﻳﺄﻣﻨﻮ‪‬ﺎ‪ ،‬ﻟﻜﻦ ﺍﳊﻜﻮﻣﺔ ﻭﻋﺪﺕ ﺃﻧ‪‬ﻬﺎ ﻟﻦ ﺗ‪‬ﺼﻴﺒ‪‬ﻬﻢ ﺑﺄﺫﻯ‪ ،‬ﻭﻗﺪ ﻧﻔﱠﺬﺕ ﻫﺬﺍ ﰲ‬
‫ﺍﻟﺬﻳﻦ ﻧﺰﻟﻮﺍ‪ ،‬ﻳﻌﲏ‪ :‬ﻟﹶﻢ ﺗ‪‬ﺼﺒﻬﻢ ﺑﺄﺫﻯ‪ ،‬ﻭﻫﻲ ﻓﻘﻂ ﺗﻘﻮﻝ‪ :‬ﺳﻠﱢﻤﻮﺍ ﺍﻟﺴ‪‬ﻼﺡ‪ ،‬ﻭﻋﻮﺩﻭﺍ ﺇﱃ ﺣﻴﺎﺗﻜﻢ ﺍﻟﻄﺒﻴﻌ‪‬ﻴﺔ‪،‬‬
‫ﺝ ﺇﱃ ﻓﺘﻮﻯ ﻣﻦ ﻣﺸﺎﳜِﻨﺎ؛ ﺣﱴ ﺇﻣ‪‬ﺎ ﻧﱰﻝ‪ ،‬ﻭﺇﻣ‪‬ﺎ ﳒﻠﺲ‪.‬‬
‫ﻓﺎﻟﻜﺜ ‪‬ﲑ ﻣﻨﻬﻢ ﻳﺘﺮﺩ‪‬ﺩ ﻭﻳﻘﻮﻝ‪ :‬ﳓﺘﺎ ‪‬‬
‫ﻭﺑﻌﻀ‪‬ﻬﻢ ﻧﺰﻝ ـ ﻭﺍﳊﻤﺪ ﷲ ـ ﺧﺎﺻ‪‬ﺔ ﺑﻌﺪﻣﺎ ﺃﹸﺫﻳﻌﺖ ﻓﺘﻮﻯ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﺑﺎﺯ ـ ﺭﲪﻪ ﺍﷲ ـ ﰲ‬
‫ﺾ ﻻ ﺯﺍﻝ ﺷﺎﻛ‪‬ﺎ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﺘﻠﻔﺎﺯ‪ ،‬ﻭﻓﺘﻮﻯ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ـ ﺭﲪﻪ ﺍﷲ ـ ﺑﻌﺪ‪‬ﻡ ﺟﻮﺍﺯ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﻭﺍﻟﺒﻌ ‪‬‬
‫ﺍﻷﻣﺮ‪ ،‬ﻓﻤﺎﺫﺍ ﺗﻘﻮﻟﻮﻥ ﰲ ﻫﺬﺍ؟‬
‫ﺐ ﻋﻠﻴﻬﻢ ﻭﺿ ‪‬ﻊ ﺍﻟﺴ‪‬ﻼﺡ ﻭﺇﻟﻘﺎ ُﺀ ﺍﻟﺴ‪‬ﻼﻡ‪ ،‬ﻭﺇﻻﱠ ﻓﻜ ﱡﻞ ﻣﺎ ﻳﺘﺮﺗ‪‬ﺐ ﻋﻠﻰ ﺑﻘﺎﺋﻬﻢ‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻧﺮﻯ ﺃﻧ‪‬ﻪ ﳚ ‪‬‬
‫ﺏ ﻧﺴﺎ ٍﺀ ﻓﺈﻧ‪‬ﻬﻢ ﻣﺴﺌﻮﻟﻮﻥ ﻋﻨﻪ ﺃﻣﺎﻡ ﺍﷲ ﻋﺰ‪ ‬ﻭﺟﻞﱠ‪ ،‬ﻭﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻬﻢ‬
‫ﻣﻦ ﻗﺘ ٍﻞ ﻭ‪‬ﺐ ﺃﻣﻮﺍ ٍﻝ ﻭﺍﻏﺘﺼﺎ ِ‬
‫ﲑ ﻣﻨﻬﻢ ﺭﺟﻊ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺍﺟﺐ‪.‬‬
‫ﺍﻟﺮﺟﻮﻉ‪ ،‬ﻭﻗﺪ ﲰﻌﻨﺎ ـ ﻭﺍﳊﻤﺪ ﷲ ـ ﺃﻥﱠ ﺍﻟﻜﺜ ‪‬‬

‫ﺡ ﻋﻠﻰ ﺍﺳﺘﺠﺎﺑﺘِﻪ‪.‬‬
‫ﻭﳓﻦ ﻧﺸﻜ ‪‬ﺮ ﺍﻟﺪﻭﻟ ﹶﺔ ﻋﻠﻰ ﺍﻟﻌﻔ ِﻮ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﻧﺸﻜ ‪‬ﺮ ﻣ‪‬ﻦ ﺃﻟﻘﻰ ﺍﻟﺴ‪‬ﻼ ‪‬‬
‫ﻭﻻ ﻳﺘﺸﻜﱠﻜﻮﻥ ﰲ ﻫﺬﺍ ﺃﺑﺪﺍﹰ‪ ،‬ﻭﻟﲑﺟِﻌﻮﺍ ﺇﱃ ﺣﻴﺎ‪‬ﻢ ﺍﻟﻄﺒﻴﻌﻴﺔ‪.‬‬
‫ﺺ ﺍﻟﺬﻳﻦ ﺗﻮﺭ‪‬ﻃﻮﺍ ﻭﺭﺟﻌﻮﺍ‪ ،‬ﻭﻗﺪ ﻗﻀﻮﺍ ﻣﺪ‪‬ﺓ ﻃﻮﻳﻠ ﹰﺔ ﰲ ﺍﻷﻭﺩﻳﺔ ﻭﺍﳉﺒﺎﻝ‪ ،‬ﻓﻤﺎ ﻫﻲ‬
‫ﺨ ‪‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻓﻴﻤﺎ ‪‬ﻳ ‪‬‬
‫ﺴﺒ‪‬ﻞ ﻟﺘﻌﻠﻴﻤﻬﻢ ﻭﺇﺭﺷﺎﺩِﻫﻢ ﺣﱴ ﻳﻌﻮﺩﻭﺍ ﺇﱃ ﺣﻴﺎ‪‬ﻢ ﺍﻟﻄﺒﻴﻌﻴ‪‬ﺔ؛ ﻷﻧ‪‬ﻪ ﻟﻴﺲ ﻣﻦ ﺍﻟﺴ‪‬ﻬﻞ ﺃﻥ ﻳ‪‬ﻘﻀ ‪‬ﻲ‬
‫ﺃﻧﻔ ‪‬ﻊ ﺍﻟ ‪‬‬
‫ﺭﺟ ﹲﻞ ﻣﻨﻬﻢ ﻣ ‪‬ﺪ ﹰﺓ ﻣﺪﻳﺪ ﹰﺓ ﰲ ﺍﳉﺒﺎﻝ ﱠﰒ ﻳﻌﻮﺩ ﻛﺄﻥ ﱂ ﻳﻜﻦ ﺷﻲﺀ؟! ﻓﻤﺎ ﻫﻲ ﺃﻧﻔﻊ ﺍﻟﺴﺒﻞ ﻟﺘﻌﻠﻴﻤﻬﻢ‬
‫ﻭﺇﺭﺷﺎﺩﻫﻢ ﻭﺗﻮﺟﻴﻬﻬﻢ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻫﺬﺍ ﻳﺮﺟﻊ ﺇﱃ ﺍﳊﻜﻮﻣﺔ ﻭﺍ‪‬ﺘﻤﻊ‪ ،‬ﻓﻴﻨﺸﺄ ﳍﻢ ﻣﺪﺍﺭﺱ ﻟﺘﻌﻠﻴﻤﻬﻢ ﺣﺴﺐ ﺣﺎﳍﻢ‪.‬‬
‫ﺿ ‪‬ﻦ‬
‫ﺾ ﺍﻟﻨﺴﺎﺀ ﺃﻭ ﺍﻟﻔﺘﻴﺎﺕ ﺗﻌ ‪‬ﺮ ‪‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﺍﻟﺬﻱ ﺣﺪﺙ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ‪ :‬ﻫﻮ ﺃ ﱠﻥ ﺑﻌ ‪‬‬
‫ﻟﻼﻏﺘﺼﺎﺏ ﻣﻦ ﻃﺮﻑ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺼﻌﺪﻭﻥ ﺍﳉﺒﺎﻝ!‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ!‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻓﻜﺜ ‪‬ﲑ ﻣﻨﻬ ‪‬ﻦ ﺣﻮﺍﻣﻞ‪ ،‬ﻭﺑﻌﻀ‪‬ﻬﻢ ﺃﺻﺪﺭ ﻓﺘﻮﻯ ‪ ...‬ﲜﻮﺍﺯ ﺍﻹﺟﻬﺎﺽ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ‪...‬‬
‫ﺃ ﱠﻥ ﻫﺆﻻﺀ ﺍﻟﻔﺘﻴﺎﺕ ﺍﻏﺘ‪‬ﺼﱭ‪ ،‬ﻭﺍﻵﻥ ﻭﻗﻌ ‪‬ﻦ ﰲ ﻫﺬﻩ ﺍﳌﺸﻜﻠﺔ‪ ،‬ﻓﻜﺜ ‪‬ﲑ ﻣﻨﻬ ‪‬ﻦ ﻳﺴﺄﻝ؟‬
‫ﺽ ﺍﳊﻤﻞ ﺻﺤﻴﺢ‪ ،‬ﻣﺎ ﻟﹶﻢ ﻳﺒﻠﻎ ﺍﳊﻤ ﹸﻞ ﺃﺭﺑﻌ ﹶﺔ ﺃﺷﻬﺮ‪ ،‬ﻓﺈﺫﺍ‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺇﻓﺘﺎﺅﻫ ‪‬ﻦ ﻫﺆﻻﺀ ﺍﳌﻐﺘﺼ‪‬ﺒﺎﺕ ﺑﺈﺟﻬﺎ ِ‬
‫ﺑﻠﻎ ﺃﺭﺑﻌ ﹶﺔ ﺃﺷﻬ ٍﺮ ﻧ‪‬ﻔﺨﺖ ﻓﻴﻪ ﺍﻟﺮ‪‬ﻭﺡ ﻭﻻ ﻳ‪‬ﻤﻜﻦ ﺇﺳﻘﺎﻃﻪ‪ ،‬ﺃﻣ‪‬ﺎ ﻗﺒﻞ ﺫﻟﻚ ﻓﺈﺳﻘﺎﻃﹸﻪ ﺃﻭﱃ ﻣﻦ ﺇﺑﻘﺎﺋﻪ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻣِﻦ ﺍﻟﺬﻳﻦ ﺗﺎﺑﻮﺍ ﺑﻘ ‪‬ﻲ ﰲ ﺃﻳﺪﻳﻬﻢ ﺃﻣﻮﺍ ﹲﻝ ﻗﺪ ﺍﻏﺘﺼﺒﻮﻫﺎ ﻭﺳﻠﺒﻮﻫﺎ ﺃﻳﺎ ‪‬ﻡ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﺣ‪‬ﻜ ‪‬ﻢ ﻫﺬﻩ‬
‫ﺍﻷﻣﻮﺍﻝ ﺑﻌﺪ ﻣﺎ ﺗﺎﺑﻮﺍ ﻭﻗﺪ ﺟ‪‬ﻬﻞ ﺃﺻﺤﺎ‪‬ﺎ؟‬
‫ﻚ ﺃﻧ‪‬ﻬﺎ ﺣﺮﺍ ‪‬ﻡ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﺎﳌﻮﺍﻃ ‪‬ﻦ ﻣﺴﻠﻢ‪ ،‬ﻭﺍﳌﺴﻠ ‪‬ﻢ‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺍﻷﻣﻮﺍﻝ ﺍﻟﱵ ﺍﻧﺘﻬﺒﻮﻫﺎ ﻣﻦ ﺍﳌﻮﺍﻃﻨﲔ ﻻ ﺷ ‪‬‬
‫ﺣﺮﺍ ‪‬ﻡ ﺩﻣ‪‬ﻪ ﻭﻣﺎﻟﹸﻪ ﻭﻋِﺮﺿ‪‬ﻪ‪ ،‬ﻓﻌﻠﻴﻬﻢ ﺃﻥ ﻳ‪‬ﺮﺩ‪‬ﻭﻫﺎ ﺇﱃ ﺃﺻﺤﺎ‪‬ﺎ ﺇﻥ ‪‬ﻋﻠِﻤﻮﻫﻢ‪ ،‬ﺃﻭ ﺇﱃ ﻭ‪‬ﺭﺛﹶﺘﻬﻢ ﺇﻥ ﻛﺎﻧﻮﺍ ﻗﺪ‬
‫ﺼﺪ‪‬ﻕ ‪‬ﺎ ﻋﻦ ﺃﺻﺤﺎ‪‬ﺎ‪.‬‬
‫ﻣﺎﺗﻮﺍ‪ ،‬ﻓﺈﻥ ﱂ ﳝﻜﻦ ﻓﺈﻣ‪‬ﺎ ﺃﻥ ﺗ‪‬ﺠﻌ ﹶﻞ ﰲ ﺑﻴﺖ ﺍﳌﺎﻝ‪ ،‬ﻭﺇﻣ‪‬ﺎ ﺃﻥ ﻳ‪‬ﺘ ‪‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻟﻌﻠﱠﻪ ﻫﺬﺍ ﺍﳌﺘﻴﺴ‪‬ﺮ؛ ﻷﻧ‪‬ﻪ ﻻ ﻳ‪‬ﻤﻜﻦ ﺇﺭﺟﺎﻋ‪‬ﻬﺎ ﺇﱃ ﺑﻴﺖ ﺍﳌﺎﻝ‪.‬‬
‫ﻕ ‪‬ﺎ ﻋﻦ ﺃﺻﺤﺎ‪‬ﺎ‪ ،‬ﻭﺍﷲ ﻳﻌﻠﹶﻢ ‪‬ﻢ ﻋ ‪‬ﺰ ﻭﺟ ﱠﻞ‪.‬‬
‫ﺼ ‪‬ﺪ ‪‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻳ‪‬ﺘ ‪‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺤﺎﻛﻢ ﺍﳉﺰﺍﺋﺮﻱ ﻳﺎ ﺷﻴﺦ! ﺍﻵﻥ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺬﻳﻦ ﻃﻠﻌﻮﺍ ﻣﻦ ﺍﻟﺴﺠﻮﻥ ﺃﻛﺜﺮ‪‬ﻫﻢ ﻻ‬
‫ﺯﺍﻝ ﻓﻴﻬﻢ ﺑﻌﺾ ﺍﻟ ‪‬ﺪﺧ‪‬ﻦ‪ ،‬ﺣﱴ ﻭﺇﻥ ﻃﻠﻌﻮﺍ ﻣﻦ ﺍﻟﺴﺠﻮﻥ ﻭﻋ‪‬ﻔﻲ ﻋﻨﻬﻢ‪ ،‬ﻟﻜﻦ ﻻ ﺯﺍﻟﻮﺍ ﻳﺘﻜﻠﱠﻤﻮﻥ ﰲ ﻣﺴﺄﻟﺔ‬

‫ﺍﻟﺘﻜﻔﲑ‪ ،‬ﻭﻣﺴﺄﻟﺔ ﺗﻜﻔﲑ ﺍﳊﺎﻛﻢ ﺑﺎﻟﻌﲔ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﺍﳊﺎﻛﻢ ﺍﻟﺬﻱ ﰲ ﺍﳉﺰﺍﺋﺮ ﺣﺎﻛ ‪‬ﻢ ﻛﺎﻓﺮ‪ ،‬ﻭﻻ ﺑﻴﻌﺔ ﻟﻪ‪،‬‬
‫ﻑ ﻭﻻ ﰲ ﻣﻨﻜﺮٍ؛ ﻷﻧ‪‬ﻬﻢ ﻳ‪‬ﻜﻔﱢﺮﻭ‪‬ﻢ‪ ،‬ﻭﳚﻌﻠﻮﻥ ﺍﳉﺰﺍﺋﺮ ـ ﻳﺎ ﺷﻴﺦ! ـ‬
‫ﻭﻻ ﲰﻊ ﻭﻻ ﻃﺎﻋﺔ ﻻ ﰲ ﻣﻌﺮﻭ ٍ‬
‫ﺃﺭﺽ ـ ﻳﻌﲏ ـ ﺃﺭﺽ ﻛﻔﺮ‪.‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺩﺍﺭ ﻛﻔﺮ؟‬
‫ﲔ ﺍﻟﱵ ﻓﻴﻬﺎ ﻗﻮﺍﻧﲔ ﻏﺮﺑﻴﺔ‪ ،‬ﻟﻴﺴﺖ‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺇﻱ‪ ،‬ﺩﺍﺭ ﻛﻔﺮ‪ ،‬ﻧﻌﻢ ﻳﺎ ﺷﻴﺦ! ﻷﻧ‪‬ﻬﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇ ﱠﻥ ﺍﻟﻘﻮﺍﻧ ‪‬‬
‫ﺑﻘﻮﺍﻧﲔ ﺇﺳﻼﻣﻴﺔ‪ ،‬ﻓﻤﺎ ﻧﺼﻴﺤﺘ‪‬ﻜﻢ ﺃﻭ ﹰﻻ ﳍﺆﻻﺀ ﺍﻟﺸﺒﺎﺏ؟ ﻭﻫﻞ ﻟﻠﺤﺎﻛﻢ ﺍﳉﺰﺍﺋﺮﻱ ‪‬ﺑ‪‬ﻴﻌ‪‬ﺔ‪ ،‬ﻋﻠﻤﹰﺎ ـ ﻳﺎ ﺷﻴﺦ!‬
‫ـ ﺑﺄﻧ‪‬ﻪ ﻳﺄﰐ ﻳﻌﺘﻤِﺮ ﻭﻳ‪‬ﻈﻬ ‪‬ﺮ ﺷﻌﺎﺋ ‪‬ﺮ ﺍﻹﺳﻼﻡ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻳ‪‬ﺼﻠﱢﻲ ﺃﻭ ﻻ ﻳ‪‬ﺼﻠﱢﻲ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻳ‪‬ﺼﻠﱢﻲ ﻳﺎ ﺷﻴﺦ!‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺇﺫﻥ ﻫﻮ ﻣﺴﻠ ‪‬ﻢ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻭﺃﺗﻰ ﻭﺍﻋﺘﻤﺮ ﻫﻨﺎ ﻣﻦ ﺣﻮﺍﱄ ﻋﺸﺮﻳﻦ ﻳﻮﻣﹰﺎ ﺃﻭ ﺷﻬﺮ‪ ،‬ﻛﺎﻥ ﻫﻨﺎ ﰲ ﺍﳌﻤﻠﻜﺔ‪.‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻣﺎ ﺩﺍﻡ ﻳ‪‬ﺼﻠﱢﻲ ﻓﻬﻮ ﻣﺴﻠﻢ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺗﻜﻔﲑ‪‬ﻩ‪ ،‬ﻭﳍﺬﺍ ﹶﻟﻤ‪‬ﺎ ﺳ‪‬ﺌﻞ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ  ﻋﻦ ﺍﳋﺮﻭﺝ ﻋﻠﻰ‬
‫)‪(1‬‬
‫ﺝ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﳚﻮ ‪‬ﺯ ﺗﻜﻔﲑ‪‬ﻩ‪ ،‬ﻣﻦ ﻛﻔﱠﺮﻩ ﻓﻬﺬﺍ ‪...‬‬
‫ﳊﻜﱠﺎﻡ ﻗﺎﻝ‪ )) :‬ﻻ ﻣﺎ ﺻﻠﱠﻮﺍ (( ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺍﳋﺮﻭ ‪‬‬
‫ﺍﹸ‬
‫)‪(2‬‬
‫ﺑﺘﻜﻔﲑﻩ ﻳ‪‬ﺮﻳﺪ ﺃﻥ ﺗﻌﻮ ‪‬ﺩ ﺍﳌﺴﺄﻟﺔ ‪‬ﺟﺬﹶﻋﹰﺎ ‪ ،‬ﻓﻠﻪ ﺑﻴﻌﺔ‪ ،‬ﻭﻫﻮ ﺣﺎﻛ ‪‬ﻢ ﺷﺮﻋ ‪‬ﻲ‪.‬‬
‫ﺐ ﻋﻠﻰ ﻛ ﱢﻞ‬
‫ﲔ ﳚﺐ ﻗﺒﻮﻝ ﺍﳊ ‪‬ﻖ ﺍﻟﺬﻱ ﻓﻴﻬﺎ؛ ﻷ ﱠﻥ ﻗﺒﻮﻝ ﺍﳊ ‪‬ﻖ ﻭﺍﺟ ‪‬‬
‫ﻉ ﺍﻟﻘﻮﺍﻧﲔ‪ ،‬ﻓﺎﻟﻘﻮﺍﻧ ‪‬‬
‫ﺃﻣﺎ ﻣﻮﺿﻮ ‪‬‬
‫ﺸ ﹰﺔ ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪﻧ‪‬ﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻬ‪‬ﺎ‬
‫ﺇﻧﺴﺎﻥٍ‪ ،‬ﺣﱴ ﻟﻮ ﺟﺎﺀ ‪‬ﺎ ﺃﻛﻔ ‪‬ﺮ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟ ﱠﻞ‪ } :‬ﻭِﺇﺫﹶﺍ ﹶﻓ ‪‬ﻌ ﹸﻠﻮﺍ ﻓﹶﺎ ِﺣ ‪‬‬
‫ﺤﺸ‪‬ﺂ ِﺀ{ ]ﺍﻷﻋﺮﺍﻑ ‪ .[28‬ﻭﺳﻜﺖ‬
‫ﷲ ﹶﻻ ‪‬ﻳ ﹾﺄ ‪‬ﻣ ‪‬ﺮ ﺑِﺎﻟ ﹶﻔ ‪‬‬
‫ﷲ ﹶﺃ ‪‬ﻣ ‪‬ﺮﻧ‪‬ﺎ ِﺑﻬ‪‬ﺎ{ ﻓﻘﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ } :‬ﹸﻗ ﹾﻞ ِﺇﻥﱠ ﺍ َ‬
‫ﺁﺑ‪‬ﺎ َﺀﻧ‪‬ﺎ ﻭ‪‬ﺍ ُ‬
‫ﻋﻦ ﻗﻮﳍﻢ‪ } :‬ﻭ ‪‬ﺟ ‪‬ﺪﻧ‪‬ﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻬ‪‬ﺎ ﺁﺑ‪‬ﺎ َﺀﻧ‪‬ﺎ{؛ ﻷﻧ‪‬ﻬﺎ ﺣﻖ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺗﻌﺎﱃ ﻗﺒِﻞ ﻛﻠﻤ ﹶﺔ ﺍﳊ ‪‬ﻖ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻓﻬﺬﺍ‬
‫ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺃ ﱠﻥ ﻛﻠﻤ ﹶﺔ ﺍﳊ ‪‬ﻖ ﺗ‪‬ﻘﺒ ﹸﻞ ﻣﻦ ﻛ ﱢﻞ ﻭﺍﺣﺪ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﻗﺼﺔ ﺍﻟﺸﻴﻄﺎﻥ ﹶﻟﻤ‪‬ﺎ ﻗﺎﻝ ﻷﰊ ﻫﺮﻳﺮﺓ‪)) :‬‬
‫ﺕ ﺁﻳ ﹶﺔ ﺍﻟﻜﺮﺳﻲ ﻟﹶﻢ ﻳﺰﻝ ﻋﻠﻴﻚ ﻣﻦ ﺍﷲ ﺣﺎﻓﻆ ﻭﻻ ﻳ‪‬ﻘ ‪‬ﺮﺑ‪‬ﻚ ﺍﻟﺸﻴﻄﺎﻥ ﺣﱴ ﺗ‪‬ﺼﺒﺢ (( ﻗﺒِﻞ‬
‫ﺇﻧ‪‬ﻚ ﺇﺫﺍ ﻗﺮﺃ ‪‬‬
‫)‪(3‬‬
‫ﺫﻟﻚ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﱠﻢ ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻴﻬﻮﺩﻱ ﺍﻟﺬﻱ ﻗﺎﻝ‪ )) :‬ﺇﻧ‪‬ﺎ ﳒﺪ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺃ ﱠﻥ‬
‫ﺍﷲ ﺟﻌﻞ ﺍﻟﺴﻤﻮﺍﺕ ﻋﻠﻰ ﺇﺻﺒﻊ‪ ،‬ﻭﺍﻷﺭﺿﲔ ﻋﻠﻰ ﺇﺻﺒﻊ ـ ﻭﺫﻛﺮ ﺍﳊﺪﻳﺚ ـ ﻓﻀﺤﻚ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ﺻﻠﻰ ﺍﷲ‬
‫)‪ (1‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻣﻦ ﺣﺪﻳﺚ ﻋﻮﻑ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﻗﺪ ﺗﻘﺪ‪‬ﻡ‪.‬‬
‫ﺕ ﺍﻷﻣ ‪‬ﺮ ‪‬ﺟﺬﹶﻋﹰﺎ‪ :‬ﺃﻱ‪ :‬ﺟﺪﻳﺪﹰﺍ ﻛﻤﺎ ﺑﺪﺃ‪.‬‬
‫)‪ (2‬ﻳ‪‬ﻘﺎﻝ‪ :‬ﺃﻋﺪ ‪‬‬
‫)‪ (3‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ (3275‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪.‬‬

‫ﷲ ‪‬ﺣﻖ‪ ‬ﹶﻗ ‪‬ﺪ ِﺭ ِﻩ‬
‫ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺳﻠﻢ ﺣﱴ ‪‬ﺑﺪ‪‬ﺕ ﺃﻧﻴﺎﺑ‪‬ﻪ ﺃﻭ ﻧﻮﺍ ِﺟﺬﹸﻩ؛ ﺗﺼﺪﻳﻘﹰﺎ ﻟﻘﻮﻟﻪ‪ ،‬ﻭﻗﺮﺃ‪ } :‬ﻭﻣ‪‬ﺎ ﹶﻗ ‪‬ﺪﺭ‪‬ﻭﺍ ﺍ َ‬
‫)‪(1‬‬
‫ﺕ ِﺑ‪‬ﻴﻤِﻴِﻨ ِﻪ{ ]ﺍﻟﺰﻣﺮ ‪. (( [67‬‬
‫ﺕ ‪‬ﻣ ﹾﻄ ِﻮﻳ‪‬ﺎ ‪‬‬
‫ﻀ‪‬ﺘ ‪‬ﻪ ‪‬ﻳ ‪‬ﻮﻡ‪ ‬ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﻭ‪‬ﺍﻟﺴ‪ ‬ﻤﻮ‪‬ﺍ ‪‬‬
‫ﺽ ‪‬ﺟﻤِﻴ ‪‬ﻌﺎ ﹶﻗ ‪‬ﺒ ‪‬‬
‫ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ‪‬‬
‫ﻓﺎﳊ ‪‬ﻖ ﺍﻟﺬﻱ ﰲ ﺍﻟﻘﻮﺍﻧﲔ ـ ﻭﺇﻥ ﻛـﺎﻥ ﻣِﻦ ﻭ‪‬ﺿ ِﻊ ﺍﻟﺒﺸ ِﺮ ـ ﻣﻘﺒﻮﻝﹲ‪ ،‬ﻻ ﻷﻧ‪‬ﻪ ﻗﻮﻝ ﻓﻼﻥ ﻭﻓﻼﻥ ﺃﻭ‬
‫ﺿ ‪‬ﻊ ﻓﻼﻥ ﻭ ﻓﻼﻥ‪ ،‬ﻭﻟﻜﻦ ﻷﻧ‪‬ﻪ ﺣ ‪‬ﻖ‪.‬‬
‫ﻭ ‪‬‬
‫ﻭﺃﻣ‪‬ﺎ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺧﻄﺄ‪ ،‬ﻓﻬﺬﺍ ﻳ‪‬ﻤﻜ ‪‬ﻦ ﺗﻌﺪﻳﻠﹸﻪ ﺑﺎﺟﺘﻤﺎﻉ ﺃﻫﻞ ﺍﳊ ﱢﻞ ﺍﻟﻌﻘ ِﺪ ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻮ‪‬ﺟﻬﺎﺀ‪ ،‬ﻭﺩﺭﺍﺳﺔ‬
‫ﺾ ﻣﺎ ﺧﺎﻟﻒ ﺍﳊﻖ‪ ،‬ﻭﻳ‪‬ﻘﺒ ﹸﻞ ﻣﺎ ﻳ‪‬ﻮﺍِﻓ ‪‬ﻖ ﺍﳊ ‪‬ﻖ‪.‬‬
‫ﺍﻟﻘﻮﺍﻧﲔ‪ ،‬ﻓﻴ‪‬ﺮﹶﻓ ‪‬‬
‫ﺃﻣ‪‬ﺎ ﺃﻥ ﻳ‪‬ﻜ ﱠﻔ ‪‬ﺮ ﺍﳊﺎﻛﻢ ﻷﺟﻞ ﻫﺬﺍ؟!‬
‫ﻣﻊ ﺃ ﱠﻥ ﺍﳉﺰﺍﺋﺮ ﻛﻢ ﺑﻘﻴﺖ ﻣﺴﺘﻌﻤ‪‬ﺮﺓ ﻟﻠﻔﺮﻧﺴﻴﲔ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ 130 :‬ﺳﻨﺔ‪.‬‬
‫ﺍﻟﺸﻴﺦ‪130 :‬ﺳﻨﺔ! ﻃﻴ‪‬ﺐ! ﻫﻞ ﻳ‪‬ﻤﻜﻦ ﺃﻥ ﻳ‪‬ﻐﻴ‪‬ﺮ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺬﻱ ﺩﻭ‪‬ﻧﻪ ﺍﻟﻔﺮﻧﺴﻴ‪‬ﻮﻥ ﺑﲔ ﻋﺸﻴ‪‬ﺔ‬
‫ﻭﺿﺤﺎﻫﺎ؟! ﻻ ﻳ‪‬ﻤﻜﻦ‪.‬‬
‫ﺃﻫ ‪‬ﻢ ﺷﻲﺀ‪ :‬ﻋﻠﻴﻜﻢ ﺑﺈﻃﻔﺎﺀ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ﲟﺎ ﺗﺴﺘﻄﻴﻌﻮﻥ‪ ،‬ﺑﻜ ﱢﻞ ﻣﺎ ﺗﺴﺘﻄﻴﻌﻮﻥ‪ ،‬ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻘ ‪‬ﻲ‬
‫ﺍﳌﺴﻠﻤﲔ ﺷ ‪‬ﺮ ﺍﻟﻔﱳ‪.‬‬
‫ﻼ ﰲ ﻣﻨﺎﻃﻖ ﻛﺜﲑﺓ‪ ،‬ﻟﻴﺴﺖ ﻛﻞ ﺍﳌﻨﺎﻃﻖ‪،‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻓﺘﻜﻤِﻠﺔ ﳌﺴﺄﻟﺔ ﺍﻟﺸﺒﺎﺏ ﺍﻵﻥ ـ ﻳﺎ ﺷﻴﺦ! ـ ﻣﺜ ﹰ‬
‫ﻼ ﻳﺎ ﺷﻴﺦ! ـ‬
‫ﻟﻜﻦ ﰲ ﻣﻨﺎﻃﻖ ﻛﺜﲑﺓ ﻻ ﺯﺍﻟﻮﺍ ﳜﻮﺿﻮﻥ ﰲ ﻣﺴﺄﻟﺔ ﻫﻲ ﻛﺒﲑﺓ ﻋﻠﻴﻬﻢ‪ ،‬ﻳﻌﲏ ﻣﺴﺎﺋﻞ ـ ﻣﺜ ﹰ‬
‫ﺍﻟﺘﻜﻔﲑ‪ ،‬ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺍﻟﺘﻜﻔﲑ ﺍﻟﻌﻴﲏ‪ ،‬ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ـ ﻳﺎ ﺷﻴﺦ! ـ ﻗﺪ ﻳﺄﺧﺬﻭﻥ ﺍﻟﻔﺘﻮﻯ ﻣﻨﻜﻢ‪ ،‬ﱠﰒ‬
‫ﻳ‪‬ﻄﺒ‪‬ﻘﻮ‪‬ﺎ ﻋﻠﻰ ﺍﳊﺎﻛﻢ‪ ،‬ﻫﻜﺬﺍ ﺗﻄﺒﻴﻘﹰﺎ ﻳﻌﲏ ‪...‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻋﻤﻠﻬﻢ ﻫﺬﺍ ﻏﲑ ﺻﺤﻴﺢ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻧﻌﻢ! ﱠﰒ ﹶﻟﻤ‪‬ﺎ ﻧﻘﻮﻝ ﻟﻪ‪ :‬ﻳﺎ ﺃﺧﻲ ﻣﺎ ﻗﺎﳍﺎ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺜﻴﻤﲔ‪ ،‬ﻳﻘﻮﻝ ﻟﻚ‪ :‬ﻟﻜﻦ ﺍﻟﺸﻴﺦ ﺍﺑﻦ‬
‫ﻼ ـ ﰲ ﻛﺘﺒِﻪ ﻗﺎﻝ‪ :‬ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﻌﺎﻡ‪ :‬ﻣ‪‬ﻦ ﺣﻜﻢ ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻓﻬﻮ ﻛﺎﻓﺮ ﺑﺪﻭﻥ ﺗﻔﺼﻴﻞ‪،‬‬
‫ﻋﺜﻴﻤﲔ ـ ﻣﺜ ﹰ‬
‫ﺖ ﺍﳌﺴﺄﻟﺔ ﻳﺎ ﺷﻴﺦ؟‬
‫ﻭﺍﻵﻥ ﻋﻨﺪﻧﺎ ﻫﺬﺍ ﺍﳊﺎﻛﻢ ﻻ ﳛﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ‪ ،‬ﻓﻬﻮ ﻛﺎﻓﺮ‪ ،‬ﻓﻬِﻤ ‪‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻓﻬِﻤﻨﺎ‪ ،‬ﺃﻗﻮﻝ ـ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ ـ‪ :‬ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﳌﺴﺄﻟﺔ ﺑﺎﳊﻜﻢ ﺍﻟﺬﻱ ﻳﻨﻄﺒﻖ ﻋﻠﻴﻬﺎ ﻏ ‪‬ﲑ‬
‫ﺺ ﻣﻌﻴ‪‬ﻦ‪.‬‬
‫ﺍﳊﻜﻢ ﻋﻠﻰ ﺷﺨ ٍ‬
‫)‪ (1‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(4811‬ﻭﻣﺴﻠﻢ )‪ (2786‬ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪.‬‬

‫ﻕ ﺑﲔ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺣﻴﺚ ﻫﻲ ﻣﺴﺄﻟﺔ‪ ،‬ﻭﺑﲔ‬
‫ﻓﺎﳌﻬ ‪‬ﻢ ﳚﺐ ﻋﻠﻰ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﺃﻥ ﻳﻌﺮﻓﻮﺍ ﺍﻟﻔﺮ ‪‬‬
‫ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﳊﺎﻛﻢ ‪‬ﺎ؛ ﻷ ﱠﻥ ﺍﳊﺎﻛ ‪‬ﻢ ﺍﳌﻌ‪‬ﻴﻦ ﻗﺪ ﻳﻜﻮﻥ ﻋﻨﺪﻩ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻮﺀ ﻣ‪‬ﻦ ﻳ‪‬ﻠﺒ‪‬ﺲ ﻋﻠﻴﻪ ﺍﻷﻣﻮﺭ‪،‬‬
‫ﺐ ﺣ‪‬ﻜﺎﻡ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ ﻟﻴﺲ ﻋﻨﺪﻫﻢ ﻋﻠ ‪‬ﻢ ﺑﺎﻟﺸﺮﻉ‪ ،‬ﻓﻴﺄﺗﻴﻬﻢ ﻓﻼ ﹲﻥ ﻳ‪‬ﻤﻮ‪‬ﻩ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻓﻼ ﹲﻥ ﻳ‪‬ﻤﻮ‪‬ﻩ‬
‫ﻭﻏﺎﻟ ‪‬‬
‫ﺾ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺍﳌﻌﺘﱪﻳﻦ ﻗﺎﻝ‪ :‬ﲨﻴﻊ ﻣﺴﺎﺋﻞ ﺍﳊﻴﺎﺓ ﻟﻴﺲ ﻟﻠﺸﺮﻉ ﻓﻴﻬﺎ‬
‫ﻋﻠﻴﻬﻢ‪ ،‬ﺃﻟﹶﻢ ﺗ ‪‬ﺮ ﺇﱃ ﺃ ﱠﻥ ﺑﻌ ‪‬‬
‫)‪(1‬‬
‫ﺗﺪﺧ‪‬ﻞ! ﻭﺍﺷﺘﺒﻪ ﻋﻠﻴﻬﻢ ﺍﻷﻣﺮ ﺑﻘﻮﻟﻪ ‪ )) :‬ﺃﻧﺘﻢ ﺃﻋﻠﻢ ﺑﺄﻣﻮﺭ ﺩﻧﻴﺎﻛﻢ (( ! ﻗﺎﻝ ﻫﺬﺍ ﺭﺟﺎ ﹲﻝ ﻧﺸﻬ ‪‬ﺪ ﳍﻢ‬
‫ﺑﺎﻟﺼﻼﺡ‪ ،‬ﻭﻟﻜﻦ ﺗﻠﺒ‪‬ﺲ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻫﻢ ﻟﻮ ﺗﺄﻣ‪‬ﻠﻮﺍ ﺍﻷﻣ ‪‬ﺮ ﻟﻮﺟﺪﻭﺍ ﺃ ﱠﻥ ﻫﺬﻩ ﺑﺎﻟﻨﺴﺒ ِﺔ ﻟﻠﻤﺼﺎﻧﻊ ﻭﺍﻟﺼﻨﻌﺔ ﻭﻣﺎ‬
‫ﺃﺷﺒﻪ ﺫﻟﻚ؛ ﻷ ﱠﻥ ﺍﻟﺮﺳﻮ ﹶﻝ ﺗﻜﻠﱠﻢ ﻋﻦ ﺗﺄﺑﲑ ﺍﻟﻨﺨﻞ‪ ،‬ﻭﻫﻢ ﺃﻋﻠﻢ ﺑﻪ؛ ﻷﻧ‪‬ﻪ  ﺃﺗﻰ ﻣﻦ ﻣ ﱠﻜﺔ‪ ،‬ﻣﺎ ﻓﻴﻬﺎ ﳔﻞ ﻭﻻ‬
‫ﺷﻲﺀ‪ ،‬ﻭﻻ ﻳﻌﺮﻓﻪ‪ ،‬ﻓﻠﻤ‪‬ﺎ ﺭﺃﻯ ﻫﺆﻻﺀ ﻳﺼﻌﺪﻭﻥ ﺇﱃ ]ﺍﻟﻨﺨﻞ[ ﻭﻳﺄﺗﻮﻥ ﺑﻠﻘﺎﺣﻪ‪ ،‬ﱠﰒ ﻳ‪‬ﺆﺑ‪‬ﺮﻭﻥ ﺍﻟﻨﺨﻠ ﹶﺔ‬
‫ﻭﻳﻠﻘﱢﺤﻮ‪‬ﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﻓﻴﻪ ﺗﻌﺐ ﻭﻋﻤﻞ‪ ،‬ﻗﺎﻝ‪ )) :‬ﻣﺎ ﺃﻇ ‪‬ﻦ ﺫﻟﻚ ﻳ‪‬ﻐﲏ ﺷﻴﺌﹰﺎ ((‪ ،‬ﻓﺘﺮﻛﻮﻩ ﺳﻨﺔ‪ ،‬ﻓﻔﺴﺪﺕ‬
‫ﺍﻟﻨﺨﻠﺔ‪ ،‬ﻓﺄﺗﻮﺍ ﺇﻟﻴﻪ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﻓﺴﺪ ﺍﻟﺘﻤﺮ! ﻗﺎﻝ‪ )) :‬ﺃﻧﺘﻢ ﺃﻋﻠﻢ ﺑﺄﻣﻮﺭ ﺩﻧﻴﺎﻛﻢ ((‪ ،‬ﻟﻴﺲ‬
‫ﺑﺄﺣﻜﺎﻡ ﺩﻧﻴﺎﻛﻢ‪ ،‬ﻟﻜﻦ ﺑﺄﻣﻮﺭ ﺩﻧﻴﺎﻛﻢ‪ ،‬ﰒ ﺍﻟﻨﺎﺱ ﻳ‪‬ﻠﺒ‪‬ﺴﻮﻥ ﺍﻵﻥ‪ ،‬ﺃﻟﹶﻢ ﺗﺮﻭﺍ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺑﻼﺩ ﻣﺎ ﺃﺑﺎﺣﻮﺍ‬
‫ﺱ ﹶﺃ ‪‬ﻣﻮ‪‬ﺍِﻟ ﹸﻜ ‪‬ﻢ ﹶﻻ‬
‫ﺍﻟﺮ‪‬ﺑﺎ ﺍﻻﺳﺘﺜﻤﺎﺭﻱ‪‬؟ ﻭﻗﺎﻟﻮﺍ‪ :‬ﺍﳌﹸﺤﺮ‪‬ﻡ ﺍﻟﺮﺑﺎ ﺍﻻﺳﺘﻐﻼﱄ‪ ،‬ﻭﺷﺒﻬﺘ‪‬ﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﹶﻓ ﹶﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺭﺅ‪‬ﻭ ‪‬‬
‫‪‬ﺗ ﹾﻈ ِﻠﻤ‪‬ﻮ ﹶﻥ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ﹾﻈ ﹶﻠﻤ‪‬ﻮ ﹶﻥ{! ]ﺍﻟﺒﻘﺮﺓ ‪.[279‬‬
‫ﻼ ﺑﺄﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺟﺎﺀﻩ ﻣﺜ ﹸﻞ ﻫﺬﺍ ﺍﻟﻌﺎﻟِﻢ‪ ،‬ﺃﻟﻴﺲ ﻳ‪‬ﻀﻠﱡﻪ؟‬
‫ﺍﳊﺎﻛﻢ ﺇﺫﺍ ﻛﺎﻥ ﺟﺎﻫ ﹰ‬
‫ﻀﻠﱡﻪ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻳ ِ‬
‫ﳊﻜﱠﺎﻡ ﺑﺎﻟﻜﻔﺮ ﺇﺫﺍ ﻓﻌﻠﻮﺍ ﻣﺎ ﻳ‪‬ﻜﻔﹸﺮ ﺑﻪ ﺍﻹﻧﺴﺎ ﹸﻥ ﺣﱴ ﻧ‪‬ﻘﻴﻢ ﻋﻠﻴﻪ‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻓﻠﺬﻟﻚ ﻻ ﳓﻜﻢ ﻋﻠﻰ ﺍ ﹸ‬
‫ﳊﺠ‪‬ﺔ‪.‬‬
‫ﺍﹸ‬
‫ﳊﺠ‪‬ﺔ ﻳﺎ ﺷﻴﺦ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻣ‪‬ﻦ ﺍﻟﺬﻱ ﻳ‪‬ﻘﻴﻢ ﺍ ﹸ‬
‫ﳊﺠ‪‬ﺔ ﻻ ﳓﻜﻢ ﺑﻜﻔﺮﻫﻢ‪.‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻣﺎ ﺩ‪‬ﻣﻨﺎ ﻣﺎ ﺃﻗﻤﻨﺎ ﻋﻠﻴﻬﻢ ﺍ ﹸ‬
‫ﺖ‪ )) :‬ﺇ ﱠﻻ ﺃﻥ ﺗﺮ‪‬ﻭﺍ ‪ ،(( ..‬ﻳﻌﲏ‪ :‬ﺍﻟﺮﺅﻳﺔ‬
‫ﻚ ـ ﻳﺎ ﺷﻴﺦ! ـ ﺗﻘﻮﻝ ﰲ ﺭﻣﻀﺎﻥ ﻗﻠ ‪‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﲰﻌ‪‬ﺘ ‪‬‬
‫ﺖ‪ :‬ﻣﺜﻞ ﺭﺅﻳﺔ ﺍﻟﻌﲔ‪.‬‬
‫ﺖ ـ ﻳﺎ ﺷﻴﺦ! ﻓﻴﻤﺎ ﺃﺫﻛﺮ ـ ﻗﻠ ‪‬‬
‫ﺍﻟﻌﻴﻨﻴﺔ‪ ،‬ﻗﻠ ‪‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻧﻌﻢ! ﻫﺬﺍ ﻫﻮ‪ ،‬ﺃﻱ‪ :‬ﺃﻥ ﻧﻌﻠ ‪‬ﻢ ﻋﻠ ‪‬ﻢ ﺍﻟﻴﻘﲔ ـ ﻣﺜﻞ ﻣﺎ ﻧﺮﻯ ﺍﻟﺸﻤﺲ ـ ﻛﻔﺮﹰﺍ ﺑﻮﺍﺣﺎﹰ‪ ،‬ﺻﺮﳛﹰﺎ‬
‫)‪(2‬‬
‫ﻣﺎ ﻓﻴﻪ ﺍﺣﺘﻤﺎﻝ (( ‪.‬‬

‫)‪ (1‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪ 2361‬ـ ‪ ( 2363‬ﻣﻦ ﺣﺪﻳﺚ ﻃﻠﺤﺔ ﺑﻦ ﻋ‪‬ﺒﻴﺪ ﺍﷲ ﻭﺭﺍﻓﻊ ﺑﻦ ﺧ‪‬ﺪﻳﺞ ﻭﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪.‬‬
‫)‪ (2‬ﻣﻦ ﺷﺮﻳﻂ ﲰﻌﻲ‪ :‬ﻓﺘﺎﻭﻯ ﺍﻷﻛﺎﺑﺮ ﰲ ﻧﺎﺯﻟﺔ ﺍﳉﺰﺍﺋﺮ‪.‬‬

‫‪@ @òz܏¾a@òÇbà§a@ßc@¶g@µàîrÇ@åia@„î“Ûa@òÛbŽŠ‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﻣﻦ ﳏﻤﺪ ﺍﻟﺼﺎﱀ ﺍﻟﻌ‪‬ﺜﻴﻤﲔ ﺇﱃ ﺍﻷﺥ ﺍﳌﻜﺮﻡ‪ :‬ﺣﺴﺎﻥ ﺣﻄﺎﺏ‪ ،‬ﺃﻣﲑ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻠﺤﺔ ﰲ ﻣﻨﻄﻘﺔ‬
‫ﺍﳉﺰﺍﺋﺮ ﺣﻔﻈﻪ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‬
‫ﷲ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﻮﹶﻟ ‪‬ﻪ ﺇِﻥ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ‬
‫ﺕ ‪‬ﺑ ‪‬ﻴِﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃﻃِﻴﻌ‪‬ﻮﺍ ﺍ َ‬
‫ﺻ ِﻠﺤ‪‬ﻮﺍ ﺫﹶﺍ ‪‬‬
‫ﷲ ‪‬ﻭﹶﺃ ‪‬‬
‫ﻭﺑﻌﺪ‪ ،‬ﻓﺈ ﱠﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝ‪} :‬ﻓﹶﺎﺗ‪‬ﻘﹸﻮﺍ ﺍ َ‬
‫‪‬ﻣ ‪‬ﺆ ِﻣِﻨ ‪‬‬
‫ﷲ‬
‫ﷲ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ﹶﻔﺮ‪‬ﻗﹸﻮﺍ ﻭ‪‬ﺍ ﹾﺫ ﹸﻛﺮ‪‬ﻭﺍ ِﻧ ‪‬ﻌ ‪‬ﻤ ﹶﺔ ﺍ ِ‬
‫ﺤﺒ‪ِ ‬ﻞ ﺍ ِ‬
‫ﺼﻤ‪‬ﻮﺍ ِﺑ ‪‬‬
‫ﲔ{ ]ﺍﻷﻧﻔﺎﻝ ‪ ،[1‬ﻭﻗﺎﻝ ﻋ ‪‬ﺰ ﻭﺟ ﱠﻞ‪} :‬ﻭ‪‬ﺍ ‪‬ﻋ‪‬ﺘ ِ‬
‫ﺤ‪‬ﺘ ‪‬ﻢ ِﺑِﻨ ‪‬ﻌ ‪‬ﻤِﺘ ِﻪ ِﺇ ‪‬ﺧﻮ‪‬ﺍﻧ‪‬ﺎ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ ‪ ،[103‬ﻭﻗﺎﻝ‬
‫ﺻ‪‬ﺒ ‪‬‬
‫ﻒ ‪‬ﺑ ‪‬ﻴﻦ‪ ‬ﹸﻗﻠﹸﻮِﺑ ﹸﻜ ‪‬ﻢ ﹶﻓﹶﺄ ‪‬‬
‫‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ِﺇ ﹾﺫ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ﹶﺃ ‪‬ﻋﺪ‪‬ﺍ ًﺀ ﹶﻓﹶﺄﻟﱠ ‪‬‬
‫ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ )) :‬ﻛﻮﻧﻮﺍ ﻋﺒﺎﺩ ﺍﷲ ﺇﺧﻮﺍﻧﺎﹰ‪ ،‬ﺍﳌﺴﻠ ‪‬ﻢ ﺃﺧﻮ ﺍﳌﺴﻠﻢ ((‪ ،‬ﻭﻟﻘﺪ ﻣ ‪‬ﻦ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ‬
‫ﺡ ﻭﺃﻃﻔﺄﻭﺍ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻭﺣﺼﻞ ﳍﻢ ﻭﻟﻠﺸﻌﺐ ﺍﳉﺰﺍﺋﺮﻱ ﺧ ‪‬ﲑ ﻛﺜﲑ‪ ،‬ﻭﺇﻧ‪‬ﺎ‬
‫ﺇﺧﻮﺍﻧﻨﺎ ﰲ ﺍﳉﺰﺍﺋﺮ ﻓﺄﻟﻘﻮﺍ ﺍﻟﺴ‪‬ﻼ ‪‬‬
‫ﻟﻨﺮﺟﻮ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟ ﱠﻞ ﺃﻥ ﺗﻜﻮﻧﻮﺍ ـ ﺃﻳ‪‬ﻬﺎ ﺍﻷﻣﲑ ـ ﻣﺜﻠﻬﻢ ﻋﻦ ﻗﺮﻳﺐ‪ ،‬ﻭﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﺧﺘﻼﻑ ﺑﻴﻨﻜﻢ‬
‫ﻳ‪‬ﻤﻜﻦ ﺣﻠﱡﻬﺎ ﺑﺎﻟﻄﺮﻕ ﺍﻟﺴﻠﻤﻴ‪‬ﺔ ﻭﺍﻟﺘﻔﺎﻫﻢ ﻭﺳﻴﺘ ‪‬ﻢ ﺫﻟﻚ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻣﻊ ﻧﻴ‪‬ﺔ ﺍﻹﺻﻼﺡ ﻭﺳﻠﻮﻙ ﺍﻟﻄﺮﻳﻖ‬
‫ﷲ‬
‫ﻼﺣ‪‬ﺎ ‪‬ﻳ ‪‬ﻮﻓﱢ ِﻖ ﺍ ُ‬
‫ﺻﹶ‬
‫ﳊﻜﹶﻤﲔ ﰲ ﺷﻘﺎﻕ ﺍﻟﺰﻭﺟﲔ‪} :‬ﺇِﻥ ‪‬ﻳﺮِﻳﺪ‪‬ﺍ ِﺇ ‪‬‬
‫ﺍﳌﻮﺻﻞ ﺇﱃ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍ ﹶ‬
‫‪‬ﺑ ‪‬ﻴ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ{ ]ﺍﻟﻨﺴﺎﺀ ‪.[35‬‬
‫ﺁﻣ ﹸﻞ ﻣﻨﻜﻢ ﺃﻳ‪‬ﻬﺎ ﺍﻷﻣﲑ ﺃﻥ ﺗ‪‬ﺒﺎﺩﺭﻭﺍ ﺑﺎﻹﺻﻼﺡ ﻭﻭﺿﻊ ﺍﻟﺴ‪‬ﻼﺡ‪ ،‬ﻭﻓﱠﻘﻜﻢ ﺍﷲ ﻟﻠﺨﲑ‪ ،‬ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ‬
‫ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‪.‬‬
‫ﺍﳉﻤﻌﺔ ‪ 14‬ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﺳﻨﺔ ‪1421‬ﻫـ‬
‫ﻋﻨﻴﺰﺓ ‪ /‬ﺍﳉﺎﻣﻊ ﺍﻟﻜﺒﲑ‬

‫‪@ @a@éÄÐy@ïÜ‚‡¾a@ð†bç@åi@ÉîiŠ@òß(ýÈÛa@ôìnÏ‬‬
‫ﺭﺋﻴﺲ ﻗﺴﻢ ﺍﻟﺴﻨﺔ ﺳﺎﺑﻘﹰﺎ ﺑﺎﳉﺎﻣﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﳌﺪﻳﻨﺔ‬
‫ﻣﻜﺎﳌﺔ ﻣﺒﺎﺷﺮﺓ ﻣﻦ ﺛﻮﺍﺭ ﺍﳉﺰﺍﺋﺮ ﺑﺮﺅﻭﺱ ﺍﳉﺒﺎﻝ ﻣﻊ ﺍﻟﻌﻼﱠﻣﺔ ﺭﺑﻴﻊ ﺑﻦ ﻫﺎﺩﻱ ﺍﳌﺪﺧﻠﻲ‬

‫)‪(1‬‬

‫ﺑﺘﺎﺭﻳﺦ ‪ 2‬ﺭﻣﻀﺎﻥ ‪1420‬ﻫـ‬
‫ﻗﺎﻝ ﺍﻟﺴﺎﺋﻞ‪ )) :‬ﻟﻘﺪ ﺃﺩﺭﻙ ﺍﻹﺧﻮﺓ ﻋﻨﺪﻧﺎ ﻫﻨﺎ ﺃﻧ‪‬ﻪ ﻻ ﺳﺒﻴﻞ ﻟﻠﻬﺪﻯ ﻭﻟﻠﺤﻖ ﺇ ﹼﻻ ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ـ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ـ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻭﺳﺆﺍﳍﻢ‪ ،‬ﻭﺍﻟﺘﺰﺍﻡ ﺃﻗﻮﺍﳍﻢ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﻫﺎ ﳓﻦ ﺍﻵﻥ ﻧﻌﺮﺽ‬
‫ﻋﻠﻴﻜﻢ ﺃﺧﻄﺮ ﻗﻀﻴ‪‬ﺔ ﲡﺮﻱ ﺍﻟﻴﻮﻡ ﻋﻠﻰ ﺍﻟﺴﺎﺣﺔ ﺍﳉﺰﺍﺋﺮﻳﺔ‪ ،‬ﺃﻻ ﻭﻫﻲ ﺍﻟﻘﺘﺎﻝ ﺍﻟﻘﺎﺋﻢ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺍﻟﻨﻈﺎﻡ ﺍﳊﺎﻛﻢ‬
‫ﻣﻨﺬ ﲦﺎﻥ ﺳﻨﻮﺍﺕ‪ ،‬ﻧﺮﻳﺪ ﺃﻥ ﻧﻌﺮﻑ ﺭﺃﻳﻜﻢ ﻓﻴﻪ ﻣﻊ ﺃﻛﱪ ﺗﻔﺼﻴﻞ ﳑﻜﻦ‪.‬‬
‫ﺡ‬
‫ﻋﻨﺪﻧﺎ ﺗﺴﺎﺅﻻﺕ ﳓﺘﺎﺝ ﺟﺪ‪‬ﺍ ﺃﻥ ﺗﺒﻴ‪‬ﻨﻮﺍ ﻟﻨﺎ ﻭﺟ ‪‬ﻪ ﺍﳊﻖ ﻓﻴﻬﺎ‪ ،‬ﻓﻨﻄﻤﻊ ﻣﻨﻜﻢ ـ ﻳﺎ ﺷﻴﺨﻨﺎ ـ ﰲ ﺷﺮ ٍ‬
‫ﻑ ﻭﺷﺎﻑٍ‪ ،‬ﻭﺃﻥ ﺗﺸﺮﺣﻮﺍ ﻟﻨﺎ ﺻﺪﻭﺭﻛﻢ؛ ﻋﺴﻰ ﺍﷲ ﺃﻥ ﻳﺮ ‪‬ﺩ ﻋﻠﻰ ﺃﻳﺪﻳﻜﻢ ﻣﻦ ﺷﺮﺩ ﻋﻦ ﺍﳊﻖ ﻟﻴﻌﻮﺩ‬
‫ﻭﺍ ٍ‬
‫ﺇﻟﻴﻪ ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ‪.‬‬
‫ﺱ ﺗﺒﻨﻮﻥ ﻗﻮﻟﻜﻢ ﻭﻣﻮﻗﻔﻜﻢ‬
‫ﻱ ﺃﺳﺎ ٍ‬
‫ﺃﻭ‪‬ﻝ ﺳﺆﺍﻝ‪ :‬ﻣﺎ ﺭﺃﻳﻜﻢ ﰲ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﺍﻟﻘﺎﺋﻢ ﰲ ﺍﳉﺰﺍﺋﺮ؟ ﻭﻋﻠﻰ ﺃ ‪‬‬
‫ـ ﻳﺎ ﺷﻴﺨﻨﺎ ـ ِﻋﻠﹾﻤﹰﺎ ﺑﺄﻧ‪‬ﻨﺎ ﻧﻨﺘﻬﺞ ﺍﳌﻨﻬﺞ ﺍﻟﺴﻠﻔﻲ‪ ،‬ﻭﻧﺮﻓﻊ ﺭﺍﻳﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻧﱪﺃ ﺇﱃ ﺍﷲ ﻣﻦ‬
‫)‪(2‬‬
‫ﺍﳍﺠﺮﺓ ﻭﺍﻟﺘﻜﻔﲑ ﺍﻟﺬﻳﻦ ﻳﺮﺗﻜﺒﻮﻥ ﺍ‪‬ﺎﺯﺭ ﻭﺍﳌﺬﺍﺑﺢ ‪ ،‬ﻭﻧﱪﺃ ﺇﱃ ﺍﷲ ﻣﻦ ﺍﳊﺰﺑﻴﲔ ﺍﻟﺬﻳﻦ ‪‬ﻳ ‪‬ﺪ ‪‬ﻧﺪِﻧﻮﻥ ﺣﻮﻝ‬
‫ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﻭﺍﻟﺘﺤﺰﺏ ﻭﻏﲑ ﺫﻟﻚ؟‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ‪ :‬ﺟﺰﺍﻛﻢ ﺍﷲ ﺧﲑﺍﹰ‪ ،‬ﺃﻧﺎ ﺃﻭ ﹰﻻ ﺍﻵﻥ ﺃ‪‬ﻴ‪‬ﺄ ﻟﻠﺬﻫﺎﺏ ﻟﻠﺼﻼﺓ ﰲ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪.‬‬
‫ﺃ ﹶﺫﻛﱢﺮﻛﻢ ﲟﺎ ﻗﺪ ﲰﻌﺘﻤﻮﻩ ﻣﻦ ﻓﺘﺎﻭﻯ ﻋﻠﻤﺎﺀ ﻭﺃﺋﻤ‪‬ﺔ ﺍﻟﺴﻨﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻣﺜﻞ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﻭﺍﻟﺸﻴﺦ‬
‫ﺍﺑﻦ ﺑﺎﺯ ﻭﺍﺑﻦ ﻋﺜﻴﻤﲔ‪ ،‬ﻓﻬﻞ ﲰﻌﺘﻢ ﻭﻗﺮﺃﰎ ﻓﺘﺎﻭﺍﻫﻢ؟‬
‫ﺸﺒ‪‬ﻪ ﺍﻟﱵ ﳓﺘﺎﺝ ﺇﱃ ﺟﻮﺍ‪‬ﺎ ﻣﻨﻜﻢ ﻳﺎ‬
‫ﺾ ﺍﻟ ‪‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺇﻱ ﻧﻌﻢ ﺑﻠﻐﺘﻨﺎ‪ ،‬ﻭﻟﻜﻦ ﺣﺎﻝ ﺩﻭﻥ ﺍﻻﻧﺘﻔﺎﻉ ‪‬ﺎ ﺑﻌ ‪‬‬
‫ﺷﻴﺨﻨﺎ‪.‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺇﺫﹰﺍ ‪‬ﺗ ‪‬ﺆﺟ‪‬ﻞ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﺍﻷﺳﺌﻠﺔ ﻫﺬﻩ ﺇﱃ ﺃﻥ ﺃﻋﻮﺩ ﻣﻦ ﺍﻟﺼﻼﺓ ﻣﻦ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪.‬‬
‫ﺖ ﳏﺘﻮﻯ ﻫﺬﻩ ﺍﻟﻔﺘﻮﻯ ﻋﻠﻰ ﺍﻟﺸﻴﺦ‪ ،‬ﻓﻘﺎﻡ ﺑﺘﻬﺬﻳﺐ ﻣﺎ ﺭﺁﻩ ﳏﺘﺎﺟﹰﺎ ﺇﱃ ‪‬ﺬﻳﺐ‪ ،‬ﻓﻠﻴ‪‬ﻌﻠﻢ‪.‬‬
‫)‪ (1‬ﻟﻘﺪ ﻋﺮﺿ ‪‬‬
‫ﺾ‬
‫)‪ (2‬ﻫﺬﻩ ﺷﻬﺎﺩ ﹲﺓ ﻣﻦ ﻧﻈﺮﺍﺋﻬﻢ ﰲ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻭﺟﲑﺍﻧِﻬﻢ ﰲ ﺍﳉﺒﺎﻝ‪ ،‬ﻋﻠﻰ ﺃﻧ‪‬ﻬﻢ ﺍﺭﺗﻜﺒﻮﺍ ﺍ‪‬ﺎﺯ ‪‬ﺭ ﻭﺍﳌﺬﺍﺑﺢ‪ ،‬ﻣﻊ ﺫﻟﻚ ﻻ ﻳﺰﺍﻝ ﺑﻌ ‪‬‬
‫ﺍﳌﺘﻜﺎﻳﺴﲔ ﻳ‪‬ﻜﺬﱢﺑﻮﻥ!!‬

‫ﰒ ﺿﺮﺏ ﳍﻢ ﺍﻟﺸﻴﺦ ﻣﻮﻋﺪﹰﺍ ﺁﺧﺮ ﻣﻦ ﺍﻟﻴﻮﻡ ﻧﻔﺴﻪ‪.‬‬
‫ﰒ ﻗﺒﻞ ﺍﻧﺘﻬﺎﺀ ﺍﳌﻜﺎﳌﺔ ﻗﺎﻝ ﺍﻟﺸﻴﺦ‪ :‬ﺃﻗﻮﻝ‪ :‬ﺑﻞ ﺃﺳﺄﻟﻚ ﺳﺆﺍ ﹰﻻ ﺳﺮﻳﻌﹰﺎ‪:‬‬
‫ﻛﻢ ﻧﺴﺒﺔ ﺍﻟﺴﻠﻔﻴﲔ ﰲ ﻫﺆﻻﺀ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻫﻲ ﺃﻣ‪‬ﺔ ﻛﺜﲑﺓ ـ ﻳﺎ ﺷﻴﺨﻨﺎ ـ ﺃﻣﺔ ﻛﺜﲑﺓ!‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻃﻴ‪‬ﺐ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺳﻠﻔﻴ‪‬ﲔ ﳌﺎﺫﺍ ﱂ ﻳﺮﺟﻌﻮﺍ ﺇﱃ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺒﻞ ﺃﻥ ﻳﺪﺧﻠﻮﺍ ﰲ ﻫﺬﻩ ﺍﳌﺸﻜﻠﺔ؟‬
‫ﻼ ﻛﺎﻧﻮﺍ ﻳﻌﺘﻤﺪﻭﻥ ﰲ ﺧﺮﻭﺟﻬﻢ ﻋﻠﻰ ﻓﺘﻮﻯ ﻟﻠﺸﻴﺦ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ ـ ﻳﻌﲏ‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻫﻢ ﺃﺻ ﹰ‬
‫ـ ﻓﺘﻮﻯ ﻗﺪﳝﺔ‪ ،‬ﰒ ﻇﻬﺮ ﺍﻵﻥ ﺃﻧ‪‬ﻬﺎ ﻟﹶﻢ ﺗﻜﻦ ـ ﻳﻌﻨِﻲ ـ ﺑﺘﻠﻚ ﺍﻟﻘﻮﺓ ﻭﺑﺘﻠﻚ ﺍﻟﺴﻼﻣﺔ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ‪.‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺧﲑ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻋﻠﻰ ﻛ ﱢﻞ ﺣﺎﻝ ﺍﻟﺒﺤﺚ ﳚﺮﻱ ﺑﻌﺪﻳﻦ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬
‫ﻭﻋﻨﺪ ﺍﳌﻮﻋﺪ ﺍﺗ‪‬ﺼﻞ ﺍﻟﺜﻮﺍ ‪‬ﺭ ﺑﺎﻟﺸﻴﺦ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺴﺎﺋﻞ‪ :‬ﳓﻦ ﳓﻴﻄﻜﻢ ﻋﻠﻤﹰﺎ ﺃ ﱠﻥ ﺍﻟﺬﻱ ﻳﻜﻠﱢﻤﻚ ﺍﻵﻥ ﻫﻢ ﺇﺧﻮﺍﻧﻚ ﺍﳌﻘﺎﺗﻠﻮﻥ ﻣﻦ ﺍﳉﺰﺍﺋﺮ‪،‬‬
‫ﻭﺑﺎﻟﻀﺒﻂ ﺍﳌﻘﺎﺗﻠﻮﻥ‪) :‬ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻠﻔﻴﺔ ﻟﻠﺪﻋﻮﺓ ﻭﺍﻟﻘﺘﺎﻝ(‪ ،‬ﻭﳓﻦ ﰲ ﺇﺣﺪﻯ ﻛﺘﺎﺋﺒﻬﺎ‪) :‬ﻛﺘﻴﺒﺔ ﺍﻟﻐﺮﺑﺎﺀ(‬
‫)‪(1‬‬
‫ﺑﺎﻟﺒﻮﻳﺮﺓ ‪.‬‬
‫ﻧﻌﻮﺩ ﻃﺒﻌﹰﺎ ﺑﻌﺪ ﺃﻥ ﺑﻠﻐﻨﺎ ﻣﻦ ﻛﻼﻡ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻣﺎ ﺑﻠﻐﻨﺎ ﺃﻥ ﻧﻄﺮﺡ ﻋﻠﻴﻜﻢ ﺑﻌﺾ ﺍﻟﺘﺴﺎﺅﻻﺕ‪ ،‬ﻭﻛﻨﺎ‬
‫)‪(2‬‬
‫ﻗﺪ ﺃﻋﻄﻴﻨﺎﻙ ﺑﺪﺍﻳﺘﻬﺎ ﰲ ﺍﻟﺼﺒﺎﺡ‪ ،‬ﻭﻫﺎ ﳓﻦ ﻧﻌﻄﻴﻚ ﺗﻔﺎﺻﻴﻠﻬﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟ ﹼﻞ ‪.‬‬
‫ﻋﻤﻮﻣﹰﺎ ﺃﻭ ‪‬ﺩ ﺃﻥ ﻧﻌﻄﻴﻚ ـ ﻳﺎ ﺷﻴﺨﻨﺎ ـ ﻧﻈﺮ ﹰﺓ ‪‬ﺮﻳﺎﺕ ﺍﻷﺣﺪﺍﺙ ﻣﻨﺬ ﺃﻥ ﺑﺪﺃﺕ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ؛‬
‫ﺣﱴ ﺗﻜﻮﻥ ﻋﻨﺪﻙ ﺻﻮﺭﺓ ﻣﺘﻜﺎﻣﻠﺔ ﻋﻤ‪‬ﺎ ﺟﺮﻯ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟ ﱠﻞ‪.‬‬
‫ﻛﻤﺎ ﺗﻌﻠﻤﻮﻥ ـ ﺷﻴﺨﻨﺎ ـ ﺍﻟﻘﻀﻴﺔ ﺑﺪﺃﺕ ﺑﻈﻬﻮﺭ ﺍﳉﺒﻬﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻺﻧﻘﺎﺫ ﻋﻠﻰ ﺍﻟﺴﺎﺣﺔ‪ ،‬ﺍﻟﺘﺤﺰﺏ‬
‫ـ ﻳﻌﲏ ـ ﺍﳌﻔﻬﻮﻡ ﺫﺍﻙ ﻭﺍﻻﻧﺘﺨﺎﺑﺎﺕ‪ ،‬ﰒ ﺗ‪‬ﻮﻗﱠﻔﺖ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﻭﺟﺮﻯ ﻣﺎ ﺟﺮﻯ ﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ‪ ،‬ﰲ ‪92‬‬

‫ﺑﺪﺃ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺘﻜﻔﲑﻳ‪‬ﲔ ﻋﻤﻠﻴ‪‬ﺎﺕ ﺍﻟﻘﺘﻞ ﻭﺍﳉﺒﻬﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻺﻧﻘﺎﺫ ﰲ ﺇﺑ‪‬ﺎﻥ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﻛﺎﻧﺖ ﺗﺪﻋﻢ‬
‫ﺍﻟﻘﺘﺎﻝ ﺑﺸﻜﻞ ﺇﻋﻼﻣﻲ ﻓﻘﻂ‪ ،‬ﻭﲢﻤ‪‬ﺲ ﺍﻟﺸﺒﺎﺏ ﻟﺬﻟﻚ‪.‬‬
‫ﺑﻌﺪ ﺫﻟﻚ ﺷﻴﺨﻨﺎ ﺍﻧﺘﺸﺮ ﻋﻨﺪ ﺍﻹﺧﻮﺓ ﺃ ﱠﻥ ﺍﻟﺸﻴﺦ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ ﻗﺪ ﺃﻓﱴ ‪‬ﺬﺍ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻭﻗﺎﻝ‪)) :‬‬
‫ﻉ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﻣﻊ ﻫﺬﻩ ﺍﻟﻈﺮﻭﻑ ﺍﻹﻋﻼﻣﻴﺔ ﻭﻣﻊ ﺍﻟﻈﺮﻭﻑ‬
‫ﻋﺠ‪‬ﻠﻮﺍ! ﻋﺠ‪‬ﻠﻮﺍ! ((‪ ،‬ﻭﻫﻨﺎﻙ ﺷﺮﻳﻂ ﻣﺴﻤﻮ ‪‬‬

‫)‪ (1‬ﻣﺪﻳﻨﺔ ﻗﺮﻳﺒﺔ ﻣﻦ ﺍﻟﻌﺎﺻﻤﺔ ﺷﺮﻗﹰﺎ‪.‬‬
‫ﻼ ﻳ‪‬ﻘﺎﻝ‪ :‬ﻋ‪‬ﺮﺽ ﺍﻟﻮﺍﻗﻊ ﻋﻠﻰ‬
‫)‪ (2‬ﻭﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻓﺈ ﱠﻥ ﻋﺮ‪‬ﺽ ﺍﻟﻮﺍﻗﻊ ﺣﺼﻞ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻓﻠﻴﺲ ﳋﺼﻮﻣﻬﻢ ﺃﺩﱏ ﺗﺼﺮ‪‬ﻑ ﻓﻴﻪ؛ ﻟﺌ ﱠ‬
‫ﺍﻟﺸﻴﺦ ﻣﻦ ﻏﲑ ﺃﻫﻠﻪ!‬

‫ﺍﳌﺘﻘﻠﺒﺔ ـ ﻳﻌﲏ ـ ‪...‬‬

‫)‪(1‬‬

‫ﺃﺻﺒﺢ ﺍﻟﺸﺒﺎﺏ ﻳﻠﺘﺤﻖ ﺃﻓﻮﺍﺟﹰﺎ ﺃﻓﻮﺍﺟﹰﺎ ‪‬ﺆﻻﺀ ﺍﳌﻘﺎﺗﻠﲔ‪.‬‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ‪ :‬ﺃﹶﲰﻌﲏ ﺷﺮﻳﻂ ﺍﻷﻟﺒﺎﱐ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻣﺎﺫﺍ ﺷﻴﺨﻨﺎ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺃﲰﻌﲏ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻘﻮﻝ‪ )) :‬ﻋﺠ‪‬ﻠﻮﺍ! ﻋﺠ‪‬ﻠﻮﺍ! ((‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻣﺎﺫﺍ ﻳﺎ ﺷﻴﺦ ﻣﺎﺫﺍ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺃﻗﻮﻝ‪ :‬ﺃﹶﲰﻌﻮﱐ ﺻﻮﺕ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﻫﺬﺍ ﺍﻟﺬﻱ ﺍﻋﺘﻤﺪﰎ ﻋﻠﻰ ﻓﺘﻮﺍﻩ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺍﻟﺸﺮﻳﻂ ﻣﻮﺟﻮﺩ‪ ،‬ﻟﻜ ‪‬ﻦ ﺍﻟﺸﺮﻳﻂ ﺑ‪‬ﲏ ﻋﻠﻰ ﻭﺍﻗ ٍﻊ ﻏﲑ ﻭﺍﻗﻊ ﺍﻟﺬﻱ ﺳﺄﻝ ﺍﻟﺸﻴﺦ‪ ،‬ﱂ ﻳﻌﻄﻪ‬
‫ﺍﻟﻮﺍﻗﻊ ﺍﻟﺼﺤﻴﺢ؛ ﺃﻭﳘﻪ ﺃ ﱠﻥ ﹶﺛﻤ‪‬ﺔ ‪‬ﻋﺪ‪‬ﺓ‪ ،‬ﻭﹶﺛﻤ‪‬ﺔ )‪ (7‬ﻣﻼﻳﲔ ﻭ)‪ (3‬ﻣﻼﻳﲔ ﻭﻫﻜﺬﺍ‪ ،‬ﻓﺎﻟﺸﻴﺦ ﻗﺎﻝ‪)) :‬‬
‫)‪(2‬‬
‫ﻋﺠ‪‬ﻠﻮﺍ! ﻋﺠ‪‬ﻠﻮﺍ! (( ﻛﺄﻧ‪‬ﻪ ﺃﻭﳘﻪ ﻏﲑ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻓﻜﺎﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﻛﺎﻥ ‪.‬‬
‫ﺖ‪ :‬ﻣﺮ‪‬ﺕ ﺳﻨﻮﺍﺕ ﻭﺍﻟﺸﺒﺎﺏ ﺍﻟﺴﻠﻔﻲ ﻳﻠﺘﺤﻖ ﺑﺎﳌﻘﺎﺗﻠﲔ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﻣﺸﺮﻭﻉ ﻭﻣﺄﺫﻭ ﹲﻥ‬
‫ﻗﻠ ‪‬‬
‫ﻓﻴﻪ ﺷﺮﻋﺎﹰ‪ ،‬ﻭﱂ ﺗﺼﻠﻨﺎ ﻭﱂ ﻳﺼﻠﻨﺎ ﻛﻼ ‪‬ﻡ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ـ ﻳﻌﲏ ـ ﺍﻟﺬﻱ ﳝﻨﻊ ﺫﻟﻚ ﺇ ﱠﻻ ﰲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻷﺧﲑﺓ‪،‬‬
‫ﻭﻛﺎﻥ ﻛﻼﻣﻬﻢ ﻳﺪﻭﺭ ﺩﺍﺋﻤﹰﺎ ﺣﻮﻝ ﺃﻧﺎﺱ‪ ،‬ﺣﻮﻝ ﺧﻮﺍﺭﺝ‪ ،‬ﻭﺃ ﱠﻥ ﺍﻟﺬﻳﻦ ﻳﻘﺎﺗﻠﻮﻥ ﺧﻮﺍﺭﺝ ﻭﺃﻧ‪‬ﻬﻢ ﻳﻘﺘﻠﻮﻥ‬
‫ﺍﻟﻨﺴﺎﺀ ﻭﺍﻷﻃﻔﺎﻝ ﻭﻫﻠ ‪‬ﻢ ﺟﺮ‪‬ﺍ‪.‬‬
‫ﳍﺬﺍ ﻛﺎﻥ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺴﻠﻔﻲ ﻻ ﻳﺘﺄﺛﹼﺮ ‪‬ﺬﻩ ﺍﻟﻔﺘﺎﻭﻯ؛ ﻷﻧ‪‬ﻪ ﻳﻘﻮﻝ ﺩﺍﺋﻤﹰﺎ ﻻ ﺗﻌﻨﻴﻪ؛ ﻷ ﱠﻥ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺴﻠﻔﻲ‬
‫ﻗﻂ ﱂ ﻳﻘﺘﻠﻮﺍ ﺍﻟﻨﺴﺎﺀ ﻭﱂ ﻳﻘﺘﻠﻮﺍ ﺍﻷﻃﻔﺎﻝ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﳋﻮﺍﺭﺝ‪ ،‬ﺑﻞ ﻳﺘﱪ‪‬ﺃﻭﻥ ﻣﻦ ﺫﻟﻚ ﺗﱪ‪‬ﺅﹰﺍ‬
‫ﻼ!‬
‫ﻛﺎﻣ ﹰ‬
‫ﻭﺇﺛﺮ ﺫﻟﻚ ﰲ ﻋﺎﻡ ‪96‬ﻡ ﺍﻧﻘﺴﻤﺖ ﺍﻟﺴﺎﺣﺔ ﺍﻟﻘﺘﺎﻟﻴﺔ ﺇﱃ ﺛﻼﺙ ﻃﻮﺍﺋﻒ‪:‬‬
‫ﺍﻟﻄﺎﺋﻔﺔ ﺍﻷﻭﱃ‪ :‬ﺍﳉﻴﺶ ﺍﻹﺳﻼﻣﻲ ﻟﻺﻧﻘﺎﺫ‪ ،‬ﻭﻫﺬﺍ ﺗﺎﺑ ‪‬ﻊ ﻟﻠﺠﺒﻬﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻺﻧﻘﺎﺫ‪ ،‬ﻭﻣﻨﻬﺠﻬﻢ ﻫﻮ‬
‫ﺍﻟﺘﺤﺰﺏ ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺭﺟﻮﻉ ﺍﳊﺰﺏ ﻭﺍﻻﻧﺘﺨﺎﺑﺎﺕ‪.‬‬
‫)‪ (1‬ﻫﺬﻩ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺜﻼﺛﺔ ﺍﳌﺘﺘﺎﺑﻌﺔ )‪ :(...‬ﺗﻌﲏ ﺃ ﱠﻥ ﺍﻟﻜﻠﻤﺔ ﻫﻨﺎ ﻏﲑ ﻣﻔﻬﻮﻣﺔ‪.‬‬
‫)‪ (2‬ﻗﺪ ﻣ ‪‬ﺮ ﺗﻔﺮﻳﻎ ﻫﺬﻩ ﺍﻟﻔﺘﻮﻯ ﰲ ﺁﺧﺮ ﻓﺘﺎﻭﻯ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻭﺑﺎﻥ ﻟﻠﻘﺎﺭﺉ ﺃ ﱠﻥ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﻻ ﻳﻮﻫﻢ ﺫﻟﻚ‪ ،‬ﻻ ﻣﻦ‬
‫ﻗﺮﻳﺐ ﻭﻻ ﻣﻦ ﺑﻌﻴﺪ‪.‬‬
‫ﻭﳏﺎﻭﻟﺔ ﺍﻟﺴﺎﺋﻞ ﺇﻟﺼﺎﻕ ﺍﻟﺘﻬﻤﺔ ﺑﺎﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﳏﺎﻭﻟﺔ ﻓﺎﺷﻠﺔ؛ ﻷﻧ‪‬ﻪ ﻟﻴﺲ ﰲ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﺃﺩﱏ ﺇﳛﺎﺀ ﺑﺎﳋﺮﻭﺝ‪ ،‬ﻛﻤﺎ ﺑﻴ‪‬ﻨﺘﻪ ﰲ‬
‫ﺍﳌﻮﺿﻊ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ‪ ،‬ﻛﻤﺎ ﺃ ﱠﻥ ﺍﳌﺸﻜﻠﺔ ﻟﻴﺴﺖ ﰲ ﺍﻟﻮﺍﻗﻊ ﺍﳌﻜﺬﻭﺏ ﺍﳌﻌﺮﻭﺽ ﻋﻠﻰ ﺍﻟﺸﻴﺦ ﺑﻘﺪﺭ ﻣﺎ ﻫﻲ ﰲ ﺍﻟﺘﻼﻋﺐ ﺍﳌﻜﺸﻮﻑ‬
‫ﺑﻔﺘﺎﻭﻯ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻹﻋﺮﺍﺽ ﻋﻨﻬﺎ؛ ﻷ ﱠﻥ ﺍﻟﻘﻮ ‪‬ﻡ ﻛﺎﻧﻮﺍ ‪‬ﻋﻄﹾﺸﻰ ﺇﱃ ﺍﻟﺪ‪‬ﻣﺎﺀ ﻣﻦ ﺃﻭﻝ ﻳﻮﻡ!‬

‫ﻭﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﲨﺎﻋﺔ ﺍﻟﺘﻜﻔﲑ‪ :‬ﲨﺎﻋﺔ ﻋﻨﺘﺮ ﺯﻭﺍﺑﺮﻱ‪ ،‬ﻫﺬﻩ ﺍﻟﱵ ﻗﺪ ﲰﻌﺘﻢ ﻋﻨﻬﺎ ﰲ ﺍﻹﻋﻼﻡ‬
‫ﳎﺎﺯﺭ‪‬ﻫﺎ ﻭﻓﻈﺎﺋﻌ‪‬ﻬﺎ ﻭﺳﺒﻴ‪‬ﻬﺎ ﻟﻠﻨﺴﺎﺀ‪ ،‬ﻭﺣﻜﻤ‪‬ﻬﺎ ﺑﺎﻟﻜﻔﺮ ﺍﳉﻤﺎﻋﻲ ﻟﻠﺸﻌﺐ ﺍﳉﺰﺍﺋﺮﻱ‪.‬‬
‫ﻃﺎﺋﻔﺔ ﺛﺎﻟﺜﺔ‪ :‬ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻠﻔﻴﺔ ﻟﻠﺪﻋﻮﺓ ﻭﺍﻟﻘﺘﺎﻝ‪ ،‬ﻫﺬﻩ ﻣﻦ ﺟﻬﺔ ﺗﺘﱪ‪‬ﺃ ﻣﻦ ﺍ‪‬ﺎﺯﺭ ﻭﺍﳌﺬﺍﺑﺢ ﻭﺍﻟﺘﻜﻔﲑ‬
‫ﺍﻟﻌﺎﻡ‪ ،‬ﻭﻣﻦ ﺟﻬ ٍﺔ ﺗﺘﱪ‪‬ﺃ ﻣﻦ ﺍﳊﺰﺑﻴﺔ‪ ،‬ﻭﻻ ﺗﻄﺎﻟﺐ ﺑﺎﻧﺘﺨﺎﺑﺎﺕ‪ ،‬ﺇﻧ‪‬ﻬﺎ ﺧﺮﺟﺖ ﻇﻨ‪‬ﺎ ﻣﻨﻬﺎ ﺃ ﱠﻥ ﻫﺬﺍ ﺟﻬﺎ ‪‬ﺩ‬
‫ﻉ ﻣﺒِﻨ ‪‬ﻲ ﻋﻠﻰ ﻓﺘﺎﻭﻯ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺃ ﱠﻥ ﻫﺬﺍ ﻋﻤ ﹲﻞ ﺻﺎﱀﹲ‪ ،‬ﺇﱃ ﺃﻥ ﺑﻠﻐﻬﺎ ﻣﺆﺧ‪‬ﺮﹰﺍ ﻛﻼﻡ ﻛﺜ ٍﲑ ﻣﻦ ﺃﻫﻞ‬
‫ﻣﺸﺮﻭ ‪‬‬
‫ﺍﻟﻌﻠﻢ ﺍﻟﻌﺜﻴﻤﲔ ﻭﺍﻟﻔﻮﺯﺍﻥ ﻭﻏﲑﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ِ ،‬ﻣﻤ‪‬ﺎ ﺟﻌﻠﻨﺎ ﰲ ﺣﲑﺓ ﻣﻦ ﺃﻣﺮﻧﺎ‪ ،‬ﻓﻬﺎ ﳓﻦ ﺍﻵﻥ ﻧﻌﻮﺩ‬
‫)‪(1‬‬
‫ﺇﻟﻴﻜﻢ‪ ،‬ﻭ]ﻧﺴﺘﺸﻬﺪ[ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟﻞﱠ‪ ،‬ﻭﻧﺒﺤﺚ ﻋﻦ ﺍﳊ ‪‬ﻖ ﺣﱴ ﻧﻌﻮﺩ ﺇﻟﻴﻪ ﻳﺎ ﺷﻴﺨﻨﺎ ﻓﻤﺎ ﺭﺃﻳﻜﻢ‬
‫ﰲ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﻭﻓﻖ ﻫﺬﻩ ﺍﳌﻌﻄﻴﺎﺕ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺃﻗﻮﻝ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ‪:‬‬
‫ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﻣﻦ ﺗﺒﻊ ﻫﺪﺍﻩ‪ ،‬ﺃﻣ‪‬ﺎ ﺑﻌﺪ‪ ،‬ﻓﺄﺭﻯ ﺃﻧ‪‬ﻚ‬
‫ﺗﻔﺮ‪‬ﻕ ﺑﲔ ﺍﻟﺴﻠﻔﻴﲔ ﻭﺑﲔ ﲨﺎﻋﺔ ﺍﻟﺘﻜﻔﲑ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺇﻱ ﻧﻌﻢ!‬
‫ﺖ ﻣﻦ ﺧﻼﻝ ﻛﻼﻣﻚ ﺃﻧ‪‬ﻜﻢ ﺗﺘﱪ‪‬ﺅﻭﻥ ِﻣﻤ‪‬ﻦ ﻳﻜﻔﱢﺮ ﺍﻟﺘﻜﻔﲑ ﺍﻟﻌﺎﻡ ﺍﻟﺸﺎﻣﻞ ﻟﻠﺸﻌﺐ‪،‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻭﻓﻬﻤ ‪‬‬
‫ﻓﻬﺬﺍ ﻳﻌﻄﻴﲏ ﻋﻠﻰ ﺃﻧﻜﻢ ﺃﻳﻀﺎ ﺗﻜﻔﺮﻭﻥ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺇﻱ ﻧﻌﻢ! ﺇﻱ ﻧﻌﻢ!‬
‫ﳓﻦ ﻟﻴﺲ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻭﺇﳕﺎ ﻋﻠﻰ ﺻﻮﺭﺓ ﺃﺧﺮﻯ‪.‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻛﻴﻒ ﺗﻜﻔﲑﻛﻢ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺍﳉﻤﺎﻋﺔ ﻳﻜﻔﱢﺮﻭﻥ ﺍﳊﺎﻛﻢ‪ ،‬ﳍﺬﺍ ﺧﺮﺟﻮﺍ ﻋﻠﻴﻪ‪.‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺍﳊﺎﻛﻢ ﻭﺍﳉﻴﺶ ﻭﺍﻟﻮﺯﺭﺍﺀ ﻭﻣﻦ ﺣﻮﳍﻢ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺇﻱ ﻧﻌﻢ! ﻛ ﱡﻞ ﻣﻦ ﺩﺧﻞ ﰲ ﻃﺎﺋﻔﺔ ﺍﳊﺎﻛﻢ ﻗﺎﺗﻠﻮﻩ ﻣﻌﻪ!‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻗﺎﺗﻠﻮﻩ ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻧ‪‬ﻪ ﻛﺎﻓﺮ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺇﻱ ﻣﺶ ﻛﻔﺮ ﻋﻴﲏ‪ ،‬ﺃﻱ ﻋﻠﻰ ﺃﺳﺎﺱ ﻟﻴﺲ ﻛﻔﺮ ﺗﻌﻴﲔ ـ ﻳﺎ ﺷﻴﺨﻨﺎ ـ ﻟﻴﺲ ﻛ ﹼﻞ ﻭﺍﺣﺪ‬
‫ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﻄﺎﺋﻔﺔ ﻳﻜﻔﺮ ﻛﻔﺮ ﻋﻴﲏ!‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺍﳊﺎﻛﻢ ﺍﻵﻥ ﺗﻜﻔﱢﺮﻭﻧﻪ؟‬
‫)‪ (1‬ﻣﺎ ﻛﺎﻥ ﺑﲔ ] [ ﻣﻌﻨﺎﻩ ﺍﻟﺸﻚ ﰲ ﺃ ﱠﻥ ﺍﻟﻜﻠﻤﺔ ﻗﺪ ﲰﻌﺖ ﻛﻤﺎ ﺭ‪‬ﲰﺖ ﺑﺪﺍﺧﻠﻬﺎ‪.‬‬

‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺃﻱ ﻧﻌﻢ!‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﳌﺎﺫﺍ ﺗ‪‬ﻜﻔﱢﺮﻭﻧﻪ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺃﻧ‪‬ﻪ ‪‬ﻧﺤ‪‬ﻰ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻋﻮ‪‬ﺿﻬﺎ ﺑﻘﻮﺍﻧﲔ ﻭﺿﻌﻴﺔ‬

‫)‪(1‬‬

‫‪ ،‬ﻭﺣﺎﺭﺏ ﺍﳌﺴﻠﻤﲔ‬

‫ﺖ ﻟﻚ ﺳﺎﺑﻘﹰﺎ‪.‬‬
‫ﻭﺃﻧ‪‬ﻪ ﺃﻓﱴ ﻓﻴﻪ ﺍﻟﺸﻴﺦ ﻧﺎﺻﺮ ﺍﻟﺪ‪‬ﻳﻦ ﺍﻷﻟﺒﺎﱐ ﻛﻤﺎ ﺃﺳﻠﻔ ‪‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻻ! ﺍﻵﻥ‪ ،‬ﺍﻵﻥ ﻋﻠﻰ ﻓﺘﻮﻯ ﺍﻷﻟﺒﺎﱐ ﺍﳉﺪﻳﺪﺓ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺍﳉﺪﻳﺪﺓ؟ ﻫﺎ ﻫﻨﺎ ﻭﻗﻊ ﺍﺳﺘﻐﺮﺍﺑﻨﺎ ﻭﺣﲑﺗ‪‬ﻨﺎ ﻳﺎ ﺷﻴﺨ‪‬ﻨﺎ!‬
‫ﳊﻜﱠﺎﻡ‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺍﻷﻟﺒﺎﱐ ﻳ‪‬ﻜﻔﱢﺮ ‪‬ﺣﻜﱠﺎﻡ ﺍﳉﺰﺍﺋﺮ ‪ ،...‬ﺃﻭ ﺍﻟﻌﺜﻴﻤﲔ ﺃﻭ ﺍﻟﻔﻮﺯﺍﻥ ـ ﻳﻌﻨِﻲ ـ ﻗﺎﻟﻮﺍ ﺑﺄ ﱠﻥ ﺍ ﹸ‬
‫ﻛﻔﺎﺭ؟ ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇ ﱠﻻ ﺑﺎﷲ!‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﱂ ﻳﻘﻮﻟﻮﺍ ﺫﻟﻚ ﻳﺎ ﺷﻴﺨﻨﺎ‪.‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻃﻴ‪‬ﺐ‪ ،‬ﻭﺃﻧﺘﻢ ﻋﻨﺪﻛﻢ ﺑﺄ ﱠﻥ ﻛﻔﺮ‪‬ﻫﻢ ﺑﻮﺍﺡ ﻭﻓﻴﻪ ﻣﻦ ﺍﷲ ﺑﺮﻫﺎﻥ ﻛﺄﻥ ﻗﺎﻟﻮﺍ ﺑﺄ ﱠﻥ ﺍﻹﺳﻼﻡ ﻫﺬﺍ‬
‫ﻻ ﻳﺼﻠﺢ‪ ،‬ﺑﺄﻧ‪‬ﻪ ﺭﺟﻌﻴﺔ‪ ،‬ﻭﺃ ﱠﻥ ﺍﻟﻘﻮﺍﻧﲔ ﻫﺬﻩ ﺃﻓﻀﻞ ﻣﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻗﺎﻟﻮﺍ ﻫﺬﺍ؟‬
‫)‪(2‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻫﺬﺍ ﻣﺎ ﲰﻌﻨﺎﻩ ﻣﻨﻬﻢ ﻳﺎ ﺷﻴﺨﻨﺎ‪.‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺇﺫﹰﺍ ﻣﺎ ﻋﻨﺪﻛﻢ ﺩﻟﻴ ﹲﻞ ﻭﺍﺿﺢ ﻋﻠﻰ ﺃﻧ‪‬ﻬﻢ ﻛﻔﱠﺎﺭ ﺍﻟﻜﻔﺮ ﺍﻟﺒﻮﺍﺡ ﻫﺬﺍ ﻳ‪‬ﻌﺎﻣﻞ ﲟﺎ ﺟﺎﺀ ﰲ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﻣﻮﻗﻒ ﺍﳌﺴﻠﻢ ﻣﻦ ﺍﳊﺎﻛﻢ ﺍﳌﻨﺤﺮﻑ‪.‬‬
‫ﺍﳊﻜﱠﺎﻡ ﺍﻟﺬﻳﻦ ﺗﻌﺮﻓﻮﻥ ﻭﺗﻨﻜﺮﻭﻥ ﻭﻗﺎﻝ ﻓﻴﻬﻢ‪ )) :‬ﻳﻬﺘﺪﻭﻥ ﺑﻐﲑ ﻫﺪﻳﻲ ﻭﻳﺴﺘﻨ‪‬ﻮﻥ ﺑﻐﲑ ﺳﻨ‪‬ﱵ ((‬

‫)‪(3‬‬

‫‪،‬‬

‫ﻭﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﺟﺪ‪‬ﺍ‪ ،‬ﺣﱴ ﺇ ﱠﻥ ﺍﻟﺮﺳﻮﻝ ﹶﻟﻤ‪‬ﺎ ﻗﺎﻟﻮﺍ ﻟﻪ‪ :‬ﺃﻧﻘﺎﺗﻠﻬﻢ؟ ﻗﺎﻝ‪ )) :‬ﻻ ﻣﺎ ﺃﻗﺎﻣﻮﺍ ﻓﻴﻜﻢ ﺍﻟﺼﻼﺓ‬
‫)‪(4‬‬
‫(( ‪ ،‬ﻳﻌﲏ ﺃﻧ‪‬ﻬﻢ ﻳ‪‬ﻐﻴ‪‬ﺮﻭﻥ ﰲ ﺍﻹﺳﻼﻡ ﺇﱃ ﺁﺧﺮ ﺷﻲﺀ‪ .‬ﺇﺫﺍ ﺑﻘﻮﺍ ﻳ‪‬ﺼﻠﱡﻮﻥ ﻭﻳﺪ‪‬ﻋﻮﻥ ﺍﻹﺳﻼﻡ ﻻ ﻳﻘﺎﺗ‪‬ﻠﻮﻥ‬
‫ﻭﻻ ﻳ‪‬ﺨﺮﺝ ﻋﻠﻴﻬﻢ‪ ،‬ﻫﻞ ﻋﺮﻓﺘﻢ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﳓﻦ ﻧﺴﻤﻊ ﻣﻦ ﻓﻀﻴﻠﺘﻜﻢ ـ ﻳﺎ ﺷﻴﺨﻨﺎ ـ ﻧﺘﻌﻠﱠﻢ ﻣﻨﻜﻢ ﺍﻵﻥ‪.‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺇﻱ ـ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ ـ ﺍﺩﺭﺳﻮﺍ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﺩﺭﺳﻮﺍ ﻛﻼﻡ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﺩﺭﺳﻮﺍ ﻛﻼﻡ‬
‫ﺍﻷﻟﺒﺎﱐ‪ ،‬ﻭﻋﻠﻴﻜﻢ ﺑﻄﻠﺐ ﺍﻟﻌﻠﻢ ‪...‬‬
‫)‪ (1‬ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﻏﲑ ﺻﺤﻴﺢ؛ ﻷ ﱠﻥ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻌﺪﻝ ﳝﻠﻴﺎﻥ ﻋﻠﻰ ﺻﺎﺣﺒﻬﻤﺎ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺍﻻﺳﺘﻌﻤﺎﺭ ﳓﱠﻰ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺍﳊﻜﻮﻣﺔ ﱂ‬
‫ﺗ‪‬ﻐﻴ‪‬ﺮ ﺃﺣﻜﺎﻣﻪ ﺍﻟﻮﺿﻌﻴﺔ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﳜﺘﻠﻒ ﺍﳊﻜﻢ‪ ،‬ﻓﺘﺄﻣ‪‬ﻞ!‬
‫)‪) (2‬ﻣﺎ( ﻫﻨﺎ ﻧﺎﻓﻴﺔ‪ ،‬ﻓﺘﻨﺒ‪‬ﻪ!‬
‫)‪ (3‬ﻫﻮ ﺣﺪﻳﺚ ﺣﺬﻳﻔﺔ ﺍﳌﺸﻬﻮﺭ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ ﰲ ﺻﺤﻴﺤﻴﻬﻤﺎ‪ ،‬ﻭﻗﺪ ﻣ ‪‬ﺮ‪.‬‬
‫)‪ (4‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪ ،‬ﻭﻗﺪ ﻣ ‪‬ﺮ‪.‬‬

‫ﰒ ﺃﻧﺎ ﺃﺳﺄﻟﻚ‪ :‬ﻫﺬﻩ ﲦﺎﻥ ﺳﻨﻮﺍﺕ ﻣﺎ ﻫﻲ ﲦﺎﺭ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ؟ ﻣﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﻫﺬﺍ ﺍﳉﻬﺎﺩ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﳊ ‪‬ﺪ ﺍﻵﻥ ﻻ ﺷﻲﺀ ﻳﺎ ﺷﻴﺦ!‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻛﻢ ﻗﹸﺘﻞ‪ ،‬ﻭﻛﻢ ﻣﻦ ﺍﳌﺎﻝ‪ ،‬ﻭﻛﻢ ﻣﻦ ﺍﻷﻋﺮﺍﺽ ﺍﻧﺘ‪‬ﻬﻜﺖ‪ ،‬ﻭﻛﻢ‪ ،‬ﻭﻛﻢ ‪...‬؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺍﻟﻜﺜﲑ! ﺍﻟﻜﺜﲑ!‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺍﻟﻜﺜﲑ! ﺍﻟﻜﺜﲑ! ﺃﻧﺘﻢ ﺃﻳ‪‬ﺪﰎ ﻫﺬﺍ ﺍﻟﻮﺿﻊ‪ ،‬ﺃﻳ‪‬ﺪﰎ ﺍﻟﺘﻜﻔﺮﻳ‪‬ﲔ ﺍﻟﺬﻳﻦ ﻳﺴﻔﻜﻮﻥ ﺍﻟﺪ‪‬ﻣﺎﺀ‪،‬‬
‫ﻭﺗﺸﺠ‪‬ﻌﻮﺍ ﺑﻜﻢ‪ ،‬ﻭﻋﺎﺿﺪﲤﻮﻫﻢ‪ ،‬ﻭﺇﻥ ﻗﻠﺘﻢ ﺇﻧ‪‬ﻜﻢ ﺳﻠﻔﻴ‪‬ﻮﻥ‪ ،‬ﻭﺇﻧ‪‬ﻜﻢ ﲣﺎﻟﻔﻮ‪‬ﻢ ﰲ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﻟﻜﻨﻬﻢ‬
‫ﻳﺴﺘﻔﻴﺪﻭﻥ ﻣﻦ ﻭﻗﻮﻓﻜﻢ ﺇﱃ ﺟﺎﻧﺒﻬﻢ‪ ،‬ﻭﺯﺍﺩﻭﺍ ﺑﻜﻢ ﺟﺮﺃﺓ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺸﻌﺐ ﻓﺴﺤﻘﻮﻩ ﺳﺤﻘﺎﹰ‪ ،‬ﻓﻠﻢ ﻳﺒﻘﻮﺍ‬
‫ﻟﻪ ﺩﻳﻨﹰﺎ ﻭﻻ ﺩﻧﻴﺎ! ﻫﻞ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻳﺮﺿﻰ ‪‬ﺎ ﺍﻹﺳﻼﻡ؟!‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻻ ﻳﺎ ﺷﻴﺨﻨﺎ! ﳓﻦ ﻗﺪ ﺟﺮﻯ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﻫﺆﻻﺀ ﻗﺘﺎﻝ ﻭﻧﺰﺍﻉ ﻃﺒﻌﹰﺎ‪.‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﺃﻭﺻﻞ ﺍﻟﺸﻌﺐ ﺍﳉﺰﺍﺋﺮﻱ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﺘﺠ‪‬ﻬﹰﺎ ﺇﱃ ﺍﻟﺴﻠﻔﻴﺔ ﺑﺄﻣ‪‬ﺘﻪ ﻭﺷﺒﺎﺑﻪ‬
‫ﻭﻓﺘﻴﺎﺗﻪ‪ ،‬ﺟﺎﻣﻌﻴﲔ ﻭﻏﲑﻫﻢ‪ ،‬ﻣﺘﻮ ‪‬ﺟﻬﲔ ﳓﻮ ﺍﻟﻨﻬﺞ ﺍﻟﺴﻠﻔﻲ‪ ،‬ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﺃﺣﺴﻦ ﺃﻭ ﺣﻴﻨﻤﺎ ﺟﺮﺕ ﻫﺬﻩ‬
‫ﺍﻟﺜﻮﺭﺓ ﻭﻫﺬﻩ ﺍﻟﻔﱳ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺍﻟﻮﺿﻊ ﺍﻵﻥ ﻟﻴﺲ ﺑﺄﺣﺴﻦ!‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻃﻴ‪‬ﺐ! ﺃﻧﺘﻢ ﻗﺎﺗﻠﺘﻢ ﻟﻴﻜﻮﻥ ﺍﻟﻮﺿﻊ ﺃﺣﺴﻦ ِﻣﻤ‪‬ﺎ ﻛﺎﻥ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺇﻱ ﻧﻌﻢ! ﺇﻱ ﻧﻌﻢ!‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻓﻜﻴﻒ ﻛﻨﺖ ﺍﻟﻨﺘﺎﺋﺞ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺳﻴ‪‬ﺌﺔ ـ ﻳﺎ ﺷﻴﺨﻨﺎ ـ ﺳﻴ‪‬ﺌﺔ ﳊ ‪‬ﺪ ﺍﻵﻥ!‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺃﻟﻴﺲ ﻟﻜﻢ ﻋﱪﺓ ﰲ ﻫﺬﺍ؟! ﺃﻟﻴﺲ ﻫﺬﺍ ﺑﺮﻫﺎﻧﹰﺎ ﻋﻠﻰ ﺃ ﱠﻥ ﻫﺬﺍ ﺍﳉﻬﺎﺩ ﺟﻬﺎ ‪‬ﺩ ﻛﺎﻥ ﻣﻨﻄﻠﻘﹰﺎ ﻣﻦ‬
‫ﺟﻬﻞ‪ ،‬ﻭﻣﻦ ﻓﺘﺎﻭﻯ ـ ﻳﻌﲏ ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ـ ﱂ ﻳﺴﺘﻨﺠﺪﻭﺍ ﺑﺎﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺍﲣﺬﻭﺍ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺮﻭﺭ‬
‫ﺭﺅﻭﺳﹰﺎ ﺟﻬﺎﻻﹰ‪ ،‬ﻓﻴ‪‬ﻔﺘﻮﻥ ﺑﻐﲑ ﻋﻠﻢ‪ ،‬ﻓﻴ‪‬ﻀﻠﱡﻮﻥ ﻭﻳ‪‬ﻀﻠﱢﻮﻥ‪ ،‬ﻭﱂ ﻳﻘﻔﻮﺍ ﻋﻨﺪ ﺣ ‪‬ﺪ ﺍﻟﻀﻼﻝ ﻭﺍﻹﺿﻼﻝ‪ ،‬ﺑﻞ‬
‫ﲡﺎﻭﺯﻭﻩ ﺇﱃ ﺳﻔﻚ ﺍﻟﺪ‪‬ﻣﺎﺀ ﻭﻫﺪﻡ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﺍﻹﺳﻼﻡ ﻫ‪‬ﺪﻡ ﰲ ﺍﳉﺰﺍﺋﺮ ﻫﺪﻣﹰﺎ ﺷﺪﻳﺪﹰﺍ ﺷﻨﻴﻌﺎﹰ؛ ﺑﻔﻌﻞ ﻫﺆﻻﺀ!!‬
‫ﻭﺭﺑ‪‬ﻤﺎ ﻟﻮ ﱂ ﻳﺘﻌﺠﻠﻮﺍ ﻭﻣﺸﻮﺍ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﺒﺼﲑﺓ ﻟﺮﺑ‪‬ﻤﺎ ﻛﺎﻧﺖ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ ﰲ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﻭﻟﻜﻦ‬
‫ﳉﻬﻠﻬﻢ ﻭﺳﻮﺀ ﻧﻮﺍﻳﺎﻫﻢ؛ ﻷ ﱠﻥ ﻧﻮﺍﻳﺎﻫﻢ ﺳﻴ‪‬ﺌﺔ ﻻ ﻳﺮﻳﺪﻭﻥ ﺇ ﱠﻻ ﺍﳌﻠﻚ ﻓﻘﻂ‪ ،‬ﻻ ﻳﺮﻳﺪﻭﻥ ﺇﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ‪،‬‬
‫ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺘﺴﻨ‪‬ﻤﻮﺍ ﻫﻢ ﻗﻤﺔ ﺍﳊﻜﻢ‪ ،‬ﻭﳍﺬﺍ ﺍﻟﺴﺒﺐ ﺟﻌﻠﺖ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﻭﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ﻭﺍﻟﻜﻼﻡ ﺍﻟﻔﺎﺭﻍ‪.‬‬

‫ﻭﻫﻢ ﻟﻴﺲ ﳍﻢ ﺇ ﱠﻻ ﻣﺼﺎﺭﻋﺔ ﺍﳊﻜﺎﻡ‪ ،‬ﻭﻻ ﻫ ‪‬ﻢ ﳍﻢ ﺇ ﱠﻻ ﺃﻥ ﻳﺘﺴﻨ‪‬ﻤﻮﺍ ﻗﻤﺔ ﺍﳊﻜﻢ ﻓﻘﻂ‪ ،‬ﰒ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﻳﺪﻳﺮﻭﻥ ﻇﻬﻮﺭﻫﻢ ﻟﻺﺳﻼﻡ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ ﺃﻣﺜﺎﻟﹸﻬﻢ ﰲ ﺍﻟﺴﻮﺩﺍﻥ ﻭﰲ ﺗﺮﻛﻴﺎ ﻭﰲ ﻏﲑﻫﺎ‪.‬‬
‫ﺱ ﺧﻮﻓﹰﺎ ﻭﻇﻠﻤﹰﺎ ﻭﺍﺑﺘﻌﺪﻭﺍ ﻋﻦ ﺍﻹﺳﻼﻡ ‪...‬‬
‫ﻓﻬﺆﻻﺀ ﻟﻮ ﻭﺻﻠﻮﺍ ﺇﱃ ﺍﳊﻜﻢ ﻟﺰﺍﺩﻭﺍ ﺍﻟﻨﺎ ‪‬‬
‫ﻓﺎﻵﻥ ‪ ...‬ﺍﻋﺘﱪﻭﺍ ‪‬ﺬﺍ ﺍﻟﺬﻱ ﺣﺼﻞ‪ ،‬ﻭﴰﱢﺮﻭﺍ ﻋﻦ ﺳﺎﻋﺪ ﺍﳉ ‪‬ﺪ ﻟﺘﺤﺼﻴﻞ ﺍﻟﻌﻠﻢ ﻭﺩﻋﻮﺓ ﻫﺬﺍ ﺍﻟﺸﻌﺐ‬
‫ﺍﻟﻄﻴ‪‬ﺐ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺍﻟﺮﺳﻮﻝ ﺣﱴ ﻳﻌﻮﺩ ﺇﱃ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﻗﺒﻞ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﰒ ﻳﺘﻘﺪ‪‬ﻡ ﺇﱃ ﲢﻘﻴﻖ‬
‫ﺍﻟﻐﺎﻳﺔ ﺍﻟﱵ ﻳﻨﺸﺪﻫﺎ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺷﻴﺨﻨﺎ! ﻋﻠﻰ ﺣﺴﺐ ﻗﻮﻟﻜﻢ ﺇﺫﹰﺍ ﻻ ﳝﻜﻦ ﺍﳊﻜﻢ ﺑﻜﻔﺮ ﺣﺎﻛﻢ ﻣﻦ ﺍﳊﻜﺎﻡ ﻭﺇﻥ ﻛﺎﻥ ﳛﻜﻢ‬
‫ﺑﻐﲑ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺣﱴ ﳛﻜﻢ ﻋﻠﻴﻪ ﺍﻟﻌﻠﻤﺎ ُﺀ ﺑﺬﻟﻚ‪.‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻧﻌﻢ! ﺣﱴ ﻳﺮﻯ ﺍﻟﻌﻠﻤﺎ ُﺀ ﻓﻴﻪ ﻛﻔﺮﹰﺍ ﺑﻮﺍﺣﺎﹰ‪ ،‬ﰒ ﺑﻌﺪ ﺻﺪﻭﺭ ﺍﻟﻔﺘﻮﻯ ﻫﻞ ﻳ‪‬ﻘﺎﺗ‪‬ﻞ ﺃﻭ ﻻ ﻳ‪‬ﻘﺎﺗﻞ؛‬
‫ﷲ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪﻭ‪ ‬ﹸﻛ ‪‬ﻢ{‬
‫ﳋ ‪‬ﻴ ِﻞ ‪‬ﺗ ‪‬ﺮ ِﻫﺒ‪‬ﻮ ﹶﻥ ِﺑ ِﻪ ‪‬ﻋ ‪‬ﺪﻭ‪ ‬ﺍ ِ‬
‫ﻁﺍ ﹶ‬
‫ﻷ ﱠﻥ ﺍﷲ ﻳﻘﻮﻝ‪ } :‬ﻭﹶﺃ ِﻋﺪ‪‬ﻭﺍ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄ ‪‬ﻌ‪‬ﺘ ‪‬ﻢ ﻣِﻦ ﹸﻗﻮ‪ٍ ‬ﺓ ‪‬ﻭﻣِﻦ ِﺭﺑ‪‬ﺎ ِ‬
‫]ﺍﻷﻧﻔﺎﻝ ‪ ،[60‬ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﻛﺎﻓﺮﹰﺍ‪.‬‬
‫ﺏ ﰲ ﺃﻭﻝ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺃﻋﺪﺩﰎ ﻟﻠﻘﺘﺎﻝ‪ ،‬ﻭﻫﻢ ﻛﻔﺎﺭ ﻋﻨﺪﻛﻢ؟ ﻗﺎﻝ‪ :‬ﻻ!‬
‫ﺃﻧﺎ ﺟﺎﺀﱐ ﺷﺒﺎ ‪‬‬
‫ﻗﻠﺖ‪ :‬ﻣﺎ ﻋﻨﺪﻛﻢ ﻗﻮﺓ‪ ،‬ﻭﻫﻢ ﻋﻨﺪﻫﻢ ﻃﺎﺋﺮﺍﺕ‪ ،‬ﻭﻋﻨﺪﻫﻢ ﺩﺑ‪‬ﺎﺑﺎﺕ‪ ،‬ﻭﻋﻨﺪﻫﻢ ﻛﺬﺍ‪ ،‬ﻣﻦ ﻭﺭﺍﺋﻬﻢ‬
‫ﺑﺮﻳﻄﺎﻧﻴﺎ ﻭﺃﻣﺮﻳﻜﺎ‪ ،‬ﻭﺍﻟﺪﻭﻝ ﻛﻠﹼﻬﺎ‪ ،‬ﻭﺃﻧﺘﻢ ﻣﺎ ﻋﻨﺪﻛﻢ ﺷﻲﺀ‪ ،‬ﻓﺄﻧﺘﻢ ﻣﺎ ﺃﻋﺪﺩﰎ ﺍﻟﻌﺪ‪‬ﺓ ﺍﻟﱵ ﺗ‪‬ﺮﻫﺒﻮﻥ ‪‬ﺎ ﻋﺪ ‪‬ﻭ‬
‫ﺍﷲ‪ ،‬ﻗﺪ ﺃﻋﺪﺩﰎ ﺍﻟﻌﺪﺓ ﺍﻟﱵ ﺗ‪‬ﻄﻤِﻌﻮﻥ ﻋﺪ ‪‬ﻭ ﺍﷲ ﻓﻴﻜﻢ ﻭﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﺍﳊﺎﻛﻢ ﻛﺎﻓﺮﹰﺍ ﻛﻔﺮﹰﺍ ﺑﻮﺍﺣﺎﹰ‪،‬‬
‫ﰲ ﺍﳉﺰﺍﺋﺮ ﻭﰲ ﻏﲑﻫﺎ ﻟﻜﺎﻥ ﳚﺐ ﺍﻥ ﻳ‪‬ﺮﺟﻊ ﰲ ﺫﻟﻚ ﺇﱃ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﻬﻢ ﺍﻟﺬﻳﻦ ﻳ‪‬ﻘﺪ‪‬ﺭﻭﻥ ﺍﳌﺼﻠﺤ ﹶﺔ‬
‫ﻭﺍﳌﻔﺴﺪﺓﹶ‪ ،‬ﻭﻣﱴ ﻳ‪‬ﺸﺮﻉ ﺍﻟﻘﺘﺎﻝ ﻭﻣﱴ ﻻ ﻳ‪‬ﺸﺮﻉ ﺇﱁ‪ ،‬ﻻ ﻟﻠﺴﻔﻬﺎﺀ ﻭﺍﳉﻬﻠﺔ ﻭﺃﺻﺤﺎﺏ ﺍﻷﻫﻮﺍﺀ ﺍﻟﻄﺎﳏﲔ ﺇﱃ‬
‫ﺍﳌﹸﻠﻚ‪ ،‬ﻓﻬﺬﺍ ﻣﻦ ﺍﳋﻄﺄ‪ ،‬ﻭﻗﺪ ﻋﺮﻓﺘﻢ ﺣﺼﺎﺩ ﻫﺬﺍ ﺍﻟﺘﻬﻮ‪‬ﺭ‪.‬‬
‫ﻓﻌﻠﻴﻜﻢ ﺑﺎﻟﺘﻮﺑﺔ ﺇﱃ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ ،‬ﻓﻘﺪ ﻻ ﺗﺴﻠﻤﻮﻥ ﻣﻦ ﺍﳌﺴﺌﻮﻟﻴﺔ ﺃﻣﺎﻡ ﺍﷲ ﰲ ﺍﻟﺪ‪‬ﻣﺎﺀ ﺍﻟﱵ‬
‫ﺃﹸﺑﻴﺤﺖ‪ ،‬ﻭﰲ ﺍﻷﻋﺮﺍﺽ ﺍﻟﱵ ﺍﻧﺘ‪‬ﻬﻜﺖ‪ ،‬ﻭﰲ ﺍﻷﻣﻮﺍﻝ ﺍﻟﱵ ﺳ‪‬ﻠﺒﺖ ﻭﻧ‪‬ﻬﺒﺖ‪ ،‬ﻓﺘﻮﺑﻮﺍ ﺇﱃ ﺍﷲ ﺗﻮﺑﺔ ﻧﺼﻮﺣﹰﺎ ـ‬
‫ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻚ ـ ﻓﺈ ﱠﻥ ﻋﻠﻴﻜﻢ ﺍﳌﺴﺌﻮﻟﻴﺔ ﺃﻣﺎﻡ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟﻞﱠ؛ ﻷﻧ‪‬ﻜﻢ ﺷﺎﺭﻛﺘﻢ ﻫﺆﻻﺀ‪.‬‬
‫ﻓﺘﻮﺑﻮﺍ ﺇﱃ ﺍﷲ ﺗﻮﺑﺔ ﻧﺼﻮﺣﹰﺎ ﻓﻴﻤﺎ ﻭﻗﻊ ﰲ ﺣ ‪‬ﻖ ﺍﳌﺴﻠﻤﲔ ‪ ...‬ﻣﻈﻠﻮﻣﲔ‪ ،‬ﰒ ﴰﱢﺮﻭﺍ ﻋﻦ ﺍﻟﺴﺎﻋﺪ‪ ،‬ﻭﺍﷲ‬
‫ﻳﻘﺒﻞ ﺍﻟﺘﻮﺑﺔ‪.‬‬
‫ﻭﴰﱢﺮﻭﺍ ﻋﻦ ﺳﺎﻋﺪ ﺍﳉ ‪‬ﺪ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻧﺎﺩﻭﺍ ﺇﺧﻮﺍﻧﻜﻢ ﺍﻟﺬﻳﻦ ﺑﻘﻮﺍ ﻫﻨﺎﻙ ﰲ ﺍﳉﺒﺎﻝ ﺃﻥ ﻳﺘﻮﺑﻮﺍ‬
‫ﻭﻳﻌﻮﺩﻭﺍ ﺇﱃ ﺍﷲ‪ ،‬ﺑﻠﱢﻐﻮﻫﻢ ﻣﺜﻞ ﻫﺬﺍ ‪...‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺷﻴﺨﻨﺎ! ﺑﻌﺾ ﺍﻹﺧﻮﺓ ﺍﳌﻘﺎﺗِﻠﲔ ﻋﻨﺪﻧﺎ ﻃﺮﺣﻮﺍ ﺳﺆﺍ ﹰﻻ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻟﻴﺲ ﲜﻬﺎﺩ‪،‬‬

‫ﻭﻟﻜﻦ ﻳ‪‬ﻔﻜﱢﺮﻭﻥ ﺑﺎﻟﺒﻘﺎﺀ ﰲ ﺍﳉﺒﺎﻝ ﺑﺴﻼﺣﻬﻢ‪ ،‬ﻭﻻ ﻳﱰﻟﻮﻥ‪ ،‬ﺑﺪﻋﻮﻯ ﺃﻧ‪‬ﻬﻢ ﳜﺎﻓﻮﻥ ﻣﻦ ﺍﳊﻜﻮﻣﺔ‪ ،‬ﻣﺎ ﻳﻜﻮﻥ‬
‫ﺗﻮﺟﻴﻬﻜﻢ ﳍﻢ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺃﻭ ﹰﻻ‪ :‬ﺟﺎﺀﱐ ﺳﺆﺍﻝ ـ ﻗﺒﻞ ﺳﻨﺔ ﺗﻘﺮﻳﺒﹰﺎ ـ ﻣﻦ ﻭﺍﺣﺪ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺘﺎﺋﺒﲔ‪.‬‬
‫ﻗﻠﺖ ﻟﻪ‪ :‬ﻫﻞ ﺗﻌﺘﱪ ﺃ ﱠﻥ ﻋﻤﻠﻜﻢ ﻫﺬﺍ ﺟﻬﺎﺩ؟‬
‫ﻗﺎﻝ‪ :‬ﻧﻌﻢ!‬
‫ﻗﻠﺖ ﻟﻪ‪ :‬ﻳﺎ ﺍ‪‬ﺑﻨِﻲ! ﻫﺬﺍ ﺧﻄﺄ‪ ،‬ﺍﳉﻬﺎﺩ‪ :‬ﺇﺫﺍ ﻛﻨﺘﻢ ﺗﺮﻳﺪﻭﻥ ﺇﻋﻼﺀ ﻛﻠﻤﺔ ﺍﷲ ﻓﻴﺠﺐ ﺃﻥ ﺗﺰﺣﻔﻮﺍ ﺇﱃ‬
‫ﺩﻭﻟﺔ ﺃﻭﺭﺑﻴﺔ‪ :‬ﺇﻣ‪‬ﺎ ﺇﻳﻄﺎﻟﻴﺎ‪ ،‬ﺃﻭ ﻓﺮﻧﺴﺎ‪ ،‬ﺃﻭ ﺇﺳﺒﺎﻧﻴﺎ ‪ ...‬ﻫﻢ ﻛﻔﺎﺭ‪ ،‬ﺗﺰﺣﻔﻮﻥ ﲜﻴﺸﻜﻢ ﺇﱃ ﺑﻠﺪ ﻛﺎﻓﺮ ﻓﺎﺳﻖ‬
‫ﺑﻜﻔﺮﻩ ﺣﻜﻮﻣ ﹰﺔ ﻭﺷﻌﺒﺎﹰ‪ ،‬ﻭﺗﺪﻋﻮ‪‬ﻢ ﺇﱃ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻟﻴﺸﻬﺪﻭﺍ ﺃﻥ ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﷲ ﳏﻤﺪ ﺭﺳﻮﻝ‬
‫ﺍﷲ‪ ،‬ﻓﺈﻥ ﺍﺳﺘﺠﺎﺑﻮﺍ ﻓﺎﳊﻤﺪ ﷲ‪ ،‬ﻭﺇﻥ ﱂ ﻳﺴﺘﺠﻴﺒﻮﺍ ﻓﺘﻄﻠﺒﻮﻥ ﻣﻨﻬﻢ ﺃﺩﺍ َﺀ ﺍﳉﺰﻳﺔ‪ ،‬ﻓﺈ ﹾﻥ ﹶﺃ‪‬ﺑﻮ‪‬ﺍ ﺣﻴﻨﺌﺬ ﻳﺼ ‪‬ﺢ‬
‫ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻭﻟﻜﻦ ﻗﺘﺎ ﹰﻻ ﺷﺮﻳﻔﺎﹰ‪ ،‬ﻻ ﺗ‪‬ﻨﺘﻬﻚ ﻓﻴﻪ ﺍﻷﻋﺮﺍﺽ‪ ،‬ﻭﻻ ﺗﻘﺘﻞ ﻓﻴﻪ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﻻ ﺍﻟﺼﺒﻴﺎﻥ‪ ،‬ﻭﻻ ‪ ..‬ﻭﻻ ‪..‬‬
‫ﺇﱃ ﺁﺧﺮ ﺍﻟﺸﺮﻭﻁ ﺍﻟﱵ ﰲ ﺇﻃﺎﺭ ﺍﻹﺳﻼﻡ ﰲ ﺍﳉﻬﺎﺩ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻨﻈﻴﻒ‪ ،‬ﺍﻟﺬﻱ ﻳﻨﻔﻊ ﻭﻻ ﻳﻀﺮ‪.‬‬
‫ﻓﺘﺴﺘﻔﻴﺪ ﻣﻨﻪ ﺍﻟﺒﻼﺩ ‪ ...‬ﺍﻟﻔﺎﲢﻮﻥ ﻭﺍﻟﺒﻼﺩ ﺍﳌﻔﺘﻮﺣﺔ‪.‬‬
‫ﺃﻣﺎ ﺟﻬﺎﺩ ﻫﺆﻻﺀ ﺍﻟﺴﻔﻬﺎﺀ‪ ،‬ﻓﻮﺍﷲ! ﻟﻘﺪ ﺷﻘﻲ ‪‬ﻢ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ‪.‬‬
‫ﺍﻵﻥ ﻧﻨﺼﺢ ﻫﺆﻻﺀ ﺑﺄﻥ ﻳﻌﻮﺩﻭﺍ‪ ،‬ﻭﺃﻇ ‪‬ﻦ ﺃﻥﱠ ﺍﻟﺪﻭﻟ ﹶﺔ ﻟﻦ ﺗﻘﺘﻠﻬﻢ‪ ،‬ﻭﻗﺪ ﺗﻮﺟ‪‬ﻪ ﳍﻢ ﺃﺳﺌﻠﺔ ﰒ ﺗﺘﺮﻛﻬﻢ ﻛﻤﺎ‬
‫ﺑﻠﻐﻨﺎ‪.‬‬
‫ﻟﻴﺲ ﺍﳋﻄﻮﺭﺓ ‪ ...‬ﻛﻤﺎ ﻳ‪‬ﺼﻮ‪‬ﺭ ﺍﻟﺸﻴﻄﺎﻥ ﳍﺆﻻﺀ‪ :‬ﺃﻧ‪‬ﻬﻢ ﺇﺫﺍ ﻋﺎﺩﻭﺍ ﻓﺴﻴ‪‬ﻘﺘﻠﻮﻥ‪ ،‬ﻭﻛﺬﺍ ﻭﻛﺬﺍ‪.‬‬
‫ﺱ ﻣﻦ ﺃﺫﺍﻙ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺍﳌﻄﻠﻮﺏ‪.‬‬
‫ﺖ ـ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻚ ـ ﻭ ‪‬ﺳﻠِﻢ ﺍﻟﻨﺎ ‪‬‬
‫ﻳﺎ ﺃﺧﻲ! ﻟﻮ ﻗﹸﺘﻠﺖ ﺃﻧ ‪‬‬
‫ﻓﻠﲑﺟﻌﻮﺍ! ﻭﺛِﻖ ﺃ ﱠﻥ ﺍﻟﻨﺘﺎﺋﺞ ﺳﺘﻜﻮﻥ ﻃﻴﺒﺔ‪.‬‬
‫ﻭﻟﻮ ﻓﺮﺽ ﺃﻧ‪‬ﻪ ﺳﻴﻜﻮﻥ ﻫﻨﺎﻙ ﺳﺠﻦ ﻭﻗﺘ ﹲﻞ ﻓﻌﻠﻴﻬﻢ ﺑﺎﻟﺼﱪ‪ ،‬ﻋﻠﻴﻬﻢ ﺑﺎﻟﺼﱪ ـ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻚ ـ‬
‫ﳌﺼﻠﺤﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﳌﺼﻠﺤﺔ ﻫﺬﺍ ﺍﻟﺸﻌﺐ‪ ،‬ﻭﻟﻴﺴﺘﻌﻴﺪ ﺃﻧﻔﺎﺳﻪ‪ ،‬ﻭﻳ‪‬ﻔﻜﱢﺮ ﻗﻠﻴﻼﹰ‪ ،‬ﱠﰒ ﻳﻌﻮﺩ ـ ﺇﻥ ﺷﺎﺀ ﺍﷲ ـ‬
‫ﺇﱃ ﺍﻟﻮﺟﻪ ﺍﻟﻄﻴﺐ ﺍﳌﺸﺮﻕ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻠﻴﻪ ﺳﺎﺑﻘﹰﺎ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺇﺫﹰﺍ ﻣﺎ ﺣﻜﻢ ﻣﻦ ﺑﻠﻐﻪ ﻫﺬﺍ‪ ،‬ﱠﰒ ﺑﻘﻲ ﻣ‪‬ﺼﺮ‪‬ﺍ ﻋﻠﻰ ﺍﻟﻘﺘﺎﻝ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻭﺍﷲ! ﻫﺬﺍ ﻇﺎﱂ‪ ،‬ﻭﻳ‪‬ﻨﺎﺷ‪‬ﺪ ﺃﻥ ﻳﺘﻘﻲ ﺍﷲ‪ ،‬ﻭﺃﻥ ﻳﻨﺪﻡ ﻋﻠﻰ ﻣﺎ ﺻﻨﻊ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﷲ‬
‫ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻟﻪ ﻋﻘ ﹲﻞ ﻳ‪‬ﺪﺭﻙ ﺑﻪ ﻣﺎ ﺣﺼﻞ ﻣﻦ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﻣﺎ ﻧﺰﻝ ‪‬ﺬﺍ ﺍﻟﺸﻌﺐ ﻣﻦ ﺍﻷﺿﺮﺍﺭ ﰲ‬
‫ﺩﻳﻨﻪ ﻭﺩﻧﻴﺎﻩ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻓﻴﻪ ﺑﻘﻴﺔ ﻣﻦ ﺧﲑ ﻓﺴﻴﻌﻮﺩ ﺇﱃ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﻦ ﻗﺒﻞ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺇﻧﺴﺎﻧﹰﺎ ﻣﻨﺤﺮﻓﹰﺎ ﻗﺪ‬

‫ﺍﺳﺘﻮﱃ ﻋﻠﻴﻪ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻓﻬﺬﺍ‪ :‬ﺍﷲ ﻳﺘﻮﱃ ﺣﺴﺎﺑﻪ‪ ،‬ﻭﻻ ﳚﻮﺯ ﻧﺼﺮﻩ ‪ ...‬ﻭﻻ ﳚﻮﺯ ﺃﻥ ﺗ‪‬ﺪﻋﻢ ﲨﺎﻋﺘ‪‬ﻪ‪ ،‬ﻭﻻ‬
‫ﺃﻥ ‪‬ﻳ ‪‬ﻤﺪ‪‬ﻭﺍ ﺑﺎﻟﻌﻮﻥ ﻭﺍﻟﺴﻼﺡ ﺃﻭ ﺑﺎﳌﺎﻝ ﺃﻭ ﺑﺄﻱ ﺷﻲﺀ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺷﻴﺨﻨﺎ! ﺇﺫﺍ ﺭﺅﺳﺎﺀ ﺍﳌﻘﺎﺗﻠﲔ ﱂ ﻳﺴﺘﺠﻴﺒﻮﺍ ﳍﺬﻩ ﺍﻟﺪﻋﻮﺍﺕ ﺍﻟﻄﻴﺒﺔ‪ ،‬ﻣﺎ ﻭﺍﺟﺐ ﻛ ﱢﻞ ﻣﻘﺎﺗﻞ ﰲ‬
‫ﺣ ‪‬ﻖ ﻧﻔﺴﻪ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺃﻗﻮﻝ ـ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻚ ـ‪ :‬ﻫﺆﻻﺀ ﺍﳌﻘﺎﺗﻠﻮﻥ ﻫﻞ ﻫﻢ ﺍﻟﺘﻜﻔﲑﻳ‪‬ﻮﻥ ﺃﻡ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺪ‪‬ﻋﻮﻥ‬
‫ﺍﻟﺴﻠﻔﻴﺔ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺃﻗﻮﻝ‪ :‬ﺍﻟﺬﻳﻦ ﻳﺪ‪‬ﻋﻮﻥ ﺍﻟﺴﻠﻔﻴﺔ‪.‬‬
‫ﻼ ﻛﺒﲑﹰﺍ ﺟﺪ‪‬ﺍ‪ ،‬ﲝﻴﺚ ﱂ ﻳ‪‬ﺒ ‪‬ﻖ ﻋﻨﺪﻫﻢ‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺍﻟﺬﻳﻦ ﻳﺪ‪‬ﻋﻮﻥ ﺍﻟﺴﻠﻔﻴﺔ‪ :‬ﺃﻧﺎ ﺃﻇ ‪‬ﻦ ﺃ ﱠﻥ ﰲ ﺳﻠﻔﻴ‪‬ﺘﻬﻢ ﺧﻠ ﹰ‬
‫ﻣﻦ ﺍﻟﺴﻠﻔﻴﺔ ﺇ ﱠﻻ ﺍﻻﺩ‪‬ﻋﺎﺀ‪ ،‬ﻭﺇ ﱠﻻ ﻟﻮ ﻛﺎﻧﻮﺍ ﺳﻠﻔﻴ‪‬ﲔ ﻣﺎ ﺧﺮﺟﻮﺍ ﺃﻭ ﹰﻻ‪.‬‬
‫ﻭﺛﺎﻧﻴﹰﺎ‪ :‬ﺣﻴﻨﻤﺎ ﺟﺎﺀ‪‬ﻢ ﻓﺘﺎﻭﻯ ﺍﻟﻌﻠﻤﺎﺀ ﻟﻌﺎﺩﻭﺍ ﺃﺩﺭﺍﺟﻬﻢ ﺇﱃ ]ﺑﻴﻮ‪‬ﻢ[‪ ،‬ﻓﺄﻧﺎ ﺃﻋﺘﻘﺪ ﺃ ﱠﻥ ﻫﺆﻻﺀ ﳛﻤﻠﻮﻥ‬
‫ﺍﻟﺴﻠﻔﻴﺔ ﺍﲰﺎﹰ‪ ،‬ﻭﻟﻴﺴﻮﺍ ﺻﺎﺩﻗﲔ ﰲ ﺳﻠﻔﻴ‪‬ﺘﻬﻢ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﺻﺎﺩﻗﲔ ﻛﻤﺎ ﻗﻠﺖ ﻣﺎ ﺩﺧﻠﻮﺍ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ‪،‬‬
‫ﻭﻟﻮ ﺩﺧﻠﻮﻫﺎ ﳋﺮﺟﻮﺍ ﻣﻨﻬﺎ ﺑﺴﺮﻋﺔ‪ ،‬ﲟﺠﺮﺩ ]ﲰﺎﻉ[ ﻛﻼﻡ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﺗﻔﻀﻞ!‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺷﻴﺨﻨﺎ! ﻣﺎ ﻫﻮ ﻭﺍﺟﺐ ﻛ ﱢﻞ ﺟﻨﺪﻱ ﺍﻵﻥ ﻣﻦ ﺍﳌﻘﺎﺗِﻠﲔ‪ ،‬ﺇﺫﺍ ﺭﺅﺳﺎﺅﻫﻢ ﹶﺃ‪‬ﺑﻮ‪‬ﺍ ﺍﻻﺳﺘﺠﺎﺑﺔ ﳍﺬﻩ‬
‫ﺍﻟﺪﻋﻮﺓ ﺍﻟﻄﻴ‪‬ﺒﺔ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺣﻘﱡﻪ ﺃﻥ ﻳﺘﻮﺏ ﺇﱃ ﺍﷲ ﻭﻳﺮﺟﻊ ﻳﺎ ﺃﺧﻲ! ﻫﺬﺍ ﺣ ﱡﻘﻪ ﻳﺎ ﺃﺧﻲ!‬
‫ﻫﺬﺍ ﻻ ﳚﻮﺯ؛ ﻷ ﱠﻥ ﺍﳉﻬﺎ ‪‬ﺩ ﻫﺬﺍ ﺃﻭ ﹰﻻ‪ :‬ﻫﻮ ﻳ‪‬ﻜﻔﱢﺮ ﺍﳊﻜﻮﻣﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﳊﻜﻢ ﺟﺎﺋﺮ‪ ،‬ﺍﳊﻜﻢ ﻻ ﺷﻚ ﺃﻧ‪‬ﻪ‬
‫ﻃﺎﻏﻮﺕ‪ ،‬ﺍﻟﻘﻮﺍﻧﲔ ﻃﺎﻏﻮﺗﻴﺔ‪ ،‬ﻟﻜﻦ ﻫﻞ ﻛ ﹼﻞ ﻭﺍﺣﺪ ﻳﺆﻣﻦ ‪‬ﺬﺍ ﺍﻟﻄﺎﻏﻮﺕ؟ ﺣﱴ ﺍﳊﺎﻛﻢ ﻧﻔﺴﻪ ﻳﺆﻣﻦ ‪‬ﺬﺍ‬
‫ﺍﻟﻄﺎﻏﻮﺕ؟‬
‫ﻭﻫﻞ ﳓﻦ ﻋﻠﻰ ﺑﺼﲑﺓ ﻭﻋﻠﻰ ﺑﺮﻫﺎﻥ ﻭﺍﺿﺢ ﺃ ﱠﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﻜﻔﺮ ﺍﻟﺒﻮﺍﺡ؟ ﻣﺎ ﻓﻴﻪ ﺃﺩﻟﱠﺔ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻚ‪،‬‬
‫ﺃﺧﻮﻩ ﻣﺴﻠﻢ‪ ،‬ﻳﺼﻠﻲ ‪...‬‬
‫ﻋﻠﻰ ﻛ ﱢﻞ ﺣﺎﻝ ﻋﻨﺪﻩ ﻋﻠﻰ ﺍﻷﻗﻞ ﻛﻔﺮ‪ ،‬ﻭﻫﺬﺍ ﻇﺎﱂ ﻻ ﺷﻚ‪ ،‬ﻓﺎﺟﺮ‪ ،‬ﻟﻜﻦ ﻻ ﳜﺮﺝ ﻣﻦ ﺩﺍﺋﺮﺓ‬
‫ﺍﻹﺳﻼﻡ ﺇ ﱠﻻ ﺑﺪﻟﻴﻞ ﻭﺍﺿﺢ ﻛﺎﻟﺸﻤﺲ‪ ،‬ﻭﻛﺜﲑ ‪ ...‬ﻣﺴﻠﻤﱭ ﻣﻜﺮﻫﲔ ‪...‬‬
‫ﺍﻟﻘﺘﻞ ﻛﻠﱡﻪ ﰲ ﺍﳌﺴﻠﻤﲔ ﻭﺍﳌﺴﺎﻛﲔ ﻭﺍﻟﻀﻌﻔﺎﺀ‪ ،‬ﻗﺪ ﻳﻜﻮﻧﻮﻥ ﻣﻜﺮ‪‬ﻫﲔ‪ ،‬ﻳﻨﺒﻐﻲ ﺇﺩﺭﺍﻙ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ‪،‬‬
‫ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻚ‪.‬‬

‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻧﻌﻢ‪ ،‬ﻫﺬﺍ ﻭﺍﺿﺢ ـ ﻳﺎ ﺷﻴﺨﻨﺎ ـ ﻭﺟﻴﺪ‪ ،‬ﺣﻔﻈﻜﻢ ﺍﷲ ﻭﺟﺰﺍﻛﻢ ﻋﻨ‪‬ﺎ ﻛ ﱠﻞ ﺧﲑ‪.‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺃﻭﺻﻲ ﻧﻔﺴﻲ ﻭﺇﻳﺎﻛﻢ ﺑﺘﻘﻮﻯ ﺍﷲ‪ ،‬ﻭﺍﻟﺘﺸﻤﲑ ﻋﻦ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﺩﺭﺳﻮﺍ ﻫﺬﻩ ﺍﻷﺑﻮﺍﺏ‬
‫ﺧﺎﺻﺔ ﺩﺭﺍﺳﺔ ﻭﺍﻋﻴﺔ‪ ،‬ﺍﺩﺭﺳﻮﺍ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺮﺳﻮﻝ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻭﻏﲑﻩ ﻣﻦ ﻛﺘﺐ ﺍﻟﺴﻨﺔ ﻭﺍﻟﻌﻘﺎﺋﺪ‬
‫ﺍﻟﺴﻠﻔﻴﺔ‪ ،‬ﻭﻣِﻦ ﺟﺎﻣﻊ ﺍﳌﺴﺎﻧﻴﺪ ﻻﺑﻦ ﻛﺜﲑ‪ ،‬ﻭﻛﺘﺐ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻛﺘﺐ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﻭﺍﺩﺭﺳﻮﺍ ﺍﻷﻣﻮﺭ‬
‫ﻫﺬﻩ ﻭﺍﺳﺘﻮﻋﺒﻮﻫﺎ ﲤﺎﻣﹰﺎ‪.‬‬
‫ﻭﻗﺒﻠﻬﺎ ﺍﺩﺭﺳﻮﺍ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﲤﻜﱠﻨﻮﺍ ﻓﻴﻬﺎ‪ ،‬ﻭﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﲤﻜﱠﻨﻮﺍ ﻓﻴﻬﺎ‪.‬‬
‫ﻭﺍﻟﺸﻌﺐ ﺍﳉﺰﺍﺋﺮﻱ ﳛﺘﺎﺝ ﺇﱃ ﻋﻠﻤﺎﺀ‪ ،‬ﻣﺎ ﳛﺘﺎﺝ ﺇﱃ ﻣﻘﺎﺗﻠﲔ ﺟﻬﻠﺔ ﻓﺠﺮﺓ‪ ،‬ﻣﺎ ﳛﺘﺎﺝ ﺇﱃ ﻫﺬﺍ‬
‫ﺍﻟﺼﻨﻒ ﺍﻟﺬﻱ ﺃﻭﺻﻠﻪ ﺇﱃ ﻫﺬﻩ ﺍﳍﻮﺓ ﺍﻟﺴﺤﻘﻴﺔ ﻣﻦ ﺍﳉﻬﻞ ﻭﺍﻟﻀﻼﻝ ﻭﺍﻟﻔﻘﺮ ﻭﺍﻟﻀﻴﺎﻉ‪ ،‬ﻳ‪‬ﺮﻳﺪ ﻋﻠﻤﺎﺀ‬
‫ﺣﻜﻤﺎﺀ ﻳﺴﲑﻭﻥ ﺑﺎﻷﻣﺔ ﰲ ﺍﻟﻄﺮﻳﻖ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻳﺪﻓﻌﻮﻥ ﻋﻨﻬﻢ ﺍﳌﻔﺎﺳﺪ‪ ،‬ﻭﻳ‪‬ﻘﺪ‪‬ﺭﻭﻥ ﺍﳌﺼﻠﺤﺔ‬
‫ﻭﻳﻀﻌﻮ‪‬ﺎ ﰲ ﻣﻮﺿﻌﻬﺎ‪ ،‬ﻭﺍﳌﻔﺴﺪﺓ ﻭﻳﻀﻌﻮ‪‬ﺎ ﰲ ﻣﻮﺿﻌﻬﺎ‪ ،‬ﻣﺎ ﻳﺮﻳﺪ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ ﺍﻟﻄﺎﺋﺸﲔ‪ ،‬ﻓﺘﺠﻨ‪‬ﺒﻮﺍ‬
‫ﻫﺆﻻﺀ‪ ،‬ﻋﻠﻴﻜﻢ ﺑﺎﻟﻌﻠﻢ ـ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ ـ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ﻭﺗﻘﻮﻯ ﺍﷲ ﻭﺍﻹﺧﻼﺹ ﰲ ﻛ ﱢﻞ ﺫﻟﻚ‪.‬‬
‫ﻭﺍﻟﺸﻌﺐ ﺍﳉﺰﺍﺋﺮﻱ ﻣﻦ ﺃﻓﻀﻞ ﺍﻟﺸﻌﻮﺏ‪ ،‬ﻭﻣﻦ ﺃﺳﺮﻋﻬﺎ ﺍﺳﺘﺠﺎﺑﺔ ﺇﱃ ﺍﳊﻖ‪ ،‬ﻭﺃﻳﻀﹰﺎ ﴰﱢﺮﻭﺍ ﻋﻦ ﺳﺎﻋﺪ‬
‫ﺍﳉ ‪‬ﺪ ﻟﺪﻋﻮ‪‬ﻢ ﺇﱃ ﺍﳌﻨﻬﺞ ﺍﻟﺴﻠﻔ ‪‬ﻲ ﺍﻟﺬﻱ ﻫﻮ ﺩﻳﻦ ﺍﷲ ﺍﳊﻖ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺷﻴﺨﻨﺎ! ﺑﻠﻐﻨﺎ ﺃﻧ‪‬ﻜﻢ ﳑ‪‬ﻦ ﳛﻤﻞ ﻟﻮﺍﺀ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‬

‫)‪(1‬‬

‫‪ ،‬ﻓﻨ ‪‬ﻮ ‪‬ﺩ ﺃﻥ ﻧﺴﺄﻟﻜﻢ‬

‫ﻋﻦ ﺑﻌﺾ ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﳍﻢ ﻣﻜﺎﻧﺔ ﻫﻬﻨﺎ ﻋﻦ ﺑﻌﺾ ﺍﳌﻘﺎﺗﻠﲔ‪ ،‬ﻧﺒﺪﺃ ﺑﺄﰊ ﻗﺘﺎﺩﺓ ﺍﻟﻔﻠﺴﻄﻴﲏ ﺍﳌﺎﻛﺚ ﰲ‬
‫ﺑﺮﻳﻄﺎﻧﻴﺎ‪ ،‬ﻫﻞ ﺗﻌﺮﻓﻮﻧﻪ ﺷﻴﺨﻨﺎ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺃﲰﻊ ﺃ ﱠﻥ ﻫﺬﺍ ﻣﻦ ﺃﺳﻮﺇ ﺧﻠﻖ ﺍﷲ ﻭﺃﻓﺠﺮﻫﻢ ﻭﺃﺟ‪‬ﺮﺋﻬﻢ ﻋﻠﻰ ﺍﻟﻔﺘﻮﻯ‪ ،‬ﻭﺃﻧ‪‬ﻪ ﻳ‪‬ﺒﻴﺢ ﻗﺘﻞ ﺍﻷﻃﻔﺎﻝ‬
‫ﻭﺍﻟﻨﺴﺎﺀ‪ ،‬ﻓﺒﺌﺴﻤﺎ ﺻﻨﻊ‪ ،‬ﻭﺑﺌﺴﻤﺎ ﺃﻓﱴ ﻫﺬﺍ ﺍﻟﺮﺟﻞ!!‬
‫ﻭﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻫﺬﺍ ﻣﻦ ﺃﻫﻞ ﺍﻷﻫﻮﺍﺀ؛ ﻭﻣﻦ ﺍﻷﺩﻟﺔ‪ :‬ﺃﻧ‪‬ﻪ ﻳﻌﻴﺶ ﰲ ﺑﻼﺩ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﺃﻧﺎ‬
‫ﻚ ﺃ ﱠﻥ ﺑﺮﻳﻄﺎﻧﻴﺎ ﺗﺸﺠ‪‬ﻊ ﻫﺬﻩ ﺍﻷﺻﻨﺎﻑ؛ ﻷﻧ‪‬ﻬﺎ ﺗﺮﻳﺪ ﻟﻠﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺩﻣﺎﺭﺍﹰ‪ ،‬ﻭﻫﺆﻻﺀ ﺃﻧﺰﻟﻮﺍ ﺑﺎﻟﺸﻌﺐ‬
‫ﺃﺷ ‪‬‬
‫ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺍﳍﻼﻙ ﻭﺍﻟﺪ‪‬ﻣﺎﺭ ﻣﺎ ﻳﺸﻔﻲ ﺻﺪﻭ ‪‬ﺭ ﺍﻟﻜﻔﺎﺭ‪.‬‬
‫ﺖ ﺇﻟﻴﻬﺎ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﻣ‪‬ﻦ ﻳﻔﺮﺡ ‪‬ﺎ؟‬
‫ﻫﺬﻩ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﻭﺻﻠ ‪‬‬
‫ﻳﻔﺮﺡ ‪‬ﺎ ﺍﻟﻴﻬﻮ ‪‬ﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺃﻋﺪﺍ ُﺀ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﻣﻦ ﺃﻭﺻﻞ ﺍﻟﺸﻌﺐ ﺍﳉﺰﺍﺋﺮﻱ ﺇﱃ ﺍﻟﻨﺘﺎﺋﺞ ﺍ ﹸﳌﺮ‪‬ﺓ ﻏﲑ ﻫﺬﻩ ﺍﻟﻔﺘﺎﻭﻯ ‪...‬؟!‬
‫ﺖ ﻛﻠﻤﺘ‪‬ﻪ ﻫﺬﻩ ﰲ ﻛﺘﺎﺏ ﻣﺪﺍﺭﻙ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﺴﻴﺎﺳﺔ )ﺹ‪ (262:‬ﻁ ـ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬
‫)‪ (1‬ﻗﺎﻟﻪ ﻓﻴﻪ ﺍﻟﻌﻼﱠﻣﺔ ﺍﻷﻟﺒﺎﱐ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻭﻗﺪ ﻧﻘﻠ ‪‬‬

‫ﻫﻞ ]ﺗﻌﻠﻤﻮﻥ[ ﺃ ﱠﻥ ﺃﺑﺎ ﻗﺘﺎﺩﺓ ﺳﻠﻔﻲ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻻ ﻧﻌﺮﻓﻪ ﺳﻠﻔﻴ‪‬ﺎ‪ ،‬ﺷﻴﺨﻨﺎ!‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺳﻠﻔﻲ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻻ ﻧﻌﺮﻓﻪ ﺳﻠﻔﻴ‪‬ﺎ‪.‬‬
‫ﺍﻟﺸﻴﺦ‪ ... :‬ﻻﺗﻌﺮﻓﻮﻧﻪ ﺑﺎﻟﺴﻠﻔﻴﺔ‪ ،‬ﻳﻌﲏ‪ :‬ﺗﻜﻔﲑﻱ؟!‬
‫ﻓﻘﺎﻝ ﺃﺣﺪ ﺍﳌﻘﺎﺗﻠﲔ‪ :‬ﺗﻜﻔﲑﻱ ﺇﻳﻪ!‬
‫ﻭﻗﺎﻝ ﺍﻟﺴﺎﺋﻞ ﻣﻮﺍﻓﻘﹰﺎ ﺯﻣﻴﻠﻪ‪ :‬ﺃﻱ ﻧﻌﻢ!‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ‪ :‬ﺧﻼﺹ‪ ،‬ﺗﻌﺮﻓﻪ ﻭﺗﺴﺄﻟﲏ ﻋﻨﻪ؟‬
‫ﻗﺎﻝ ﺍﻟﺴﺎﺋﻞ‪ :‬ﺣﱴ ﻳﻌﺮﻓﻪ ﺍﻹﺧﻮﺓ؛ ﻷ ﱠﻥ ﺍﻹﺧﻮﺓ ﳐﻄﺌﻮﻥ ﻓﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﲰﻌﻮﺍ ﻛﻼﻣ‪‬ﻜﻢ‪ ،‬ﻭﺃﻧﺘﻢ ﺃﻫ ﹲﻞ‬
‫ﻟﻠﻘﻮﻝ ﻓﻴﻪ‪ ،‬ﻓﻴ‪‬ﺆﺧ‪‬ﺬ ﻗﻮﻟﻜﻢ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟ ﱠﻞ‪.‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺟﺰﺍﻙ ﺍﷲ ﺧﲑﹰﺍ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺷﻴﺨﻨﺎ! ﺃﻳﻀﹰﺎ‪ :‬ﺃﺑﻮ ﻣﺼﻌﺐ ﺍﻟﺴﻮﺭﻱ‪ ،‬ﻫﻞ ﺗﻌﺮﻓﻮﻧﻪ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻻ! ﺃﺑﻮ ﻣﺼﻌﺐ ﻣ‪‬ﻦ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺍﻟﺴﻮﺭﻱ ﻫﺬﺍ؟!‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻫﻮ ﰲ ﺑﺮﻳﻄﺎﻧﻴﺎ ﻳﻌﻴﺶ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺭﺑ‪‬ﻤﺎ‪ ،‬ﻭﻫﻮ ﻳﺘﻜﻠﱠﻢ ﺃﻳﻀﹰﺎ ﰲ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ‪ :‬ﺍﻟﺘﻜﻔﲑ ﻭﺍﳉﻬﺎﺩ‪.‬‬
‫)‪(1‬‬
‫ﺍﻟﺸﻴﺦ‪ ... :‬ﺃﺑﻮ ﲪﺰﺓ ! ﻣﻦ ﻗﻴﺎﺩﺍﺕ ﺍﻟﺸﺮ ﻭﺍﻟﻔﱳ!‬
‫ﻭﺃﻇ ‪‬ﻦ ﺃ ﱠﻥ ﳍﻢ ﻋﻼﻗﺎﺕ ﺑﺄﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ‪ ،‬ﺑﺮﻳﻄﺎﻧﻴﺎ ﻭﻏﲑﻫﺎ ـ ﻭﺍﷲ ﺃﻋﻠﻢ ـ ﺗﺸﺠ‪‬ﻌﻬﻢ ﻋﻠﻰ ﻫﺬﻩ‬
‫ﺍﻟﻔﱳ ﺍﻟﱵ ﻳﺜﲑﻭ‪‬ﺎ ﰲ ﺑﻼﺩ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﱵ ﺗﻀ ‪‬ﺮ ﺑﺎﳌﺴﻠﻤﲔ ﻭﻻ ﺗﻨﻔﻌﻬﻢ؟‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺷﻴﺨﻨﺎ! ﻣﺎ ﻗﻮﻟﻜﻢ ﰲ ﺃﺳﺎﻣﺔ ﺑﻦ ﻻﺩﻥ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻭﺍﷲ! ﻣﺎ ﻫﻮ ﺑﻌﻴﺪ ﻋﻦ ﻫﺆﻻﺀ! ﻣﺎ ﻫﻮ ﺑﻌﻴﺪ ﻋﻦ ﻫﺆﻻﺀ!‬
‫ﻼ ‪ ..‬ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻠﻔﻴﺔ ‪ ..‬ﺍﻹﺧﻮﺓ ﰲ ﺍﳉﻤﺎﻋﺔ ﺍﻟﺴﻠﻔﻴﺔ ـ ﻛﻤﺎ‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺷﻴﺨﻨﺎ! ﺍﻹﺧﻮﺓ ‪ ..‬ﳓﻦ ﻣﺜ ﹰ‬
‫ﺖ ﻟﻚ ـ ﺧﺮﺟﻮﺍ ﻣﺘﺄﻭ‪‬ﻟﲔ؛ ﻇﺎﻧ‪‬ﲔ ﺃ ﱠﻥ ﻫﺬﺍ ﺟﻬﺎﺩ ﻣﺸﺮﻭﻉ ﻭﻗﺪ ﺃﺧﻄﺄﻭﺍ‪ ،‬ﻭﻗﺪ ﻣﻀﻰ ﻋﻠﻴﻬﻢ‬
‫ﻛﻨﺖ ﺃﺳﻠﻔ ‪‬‬
‫ﰲ ﻫﺬﻩ ﺳﻨﻮﺍﺕ ﻣﻦ ﺍﻟﺘﻌﺐ ﻭﺍﻟﻨﺼﺐ‪ ،‬ﻭﻫﻨﺎﻙ ﻓﻴﻬﻢ ﻣﻦ ﻗﹸﺘﻞ! ﻓﻤﺎ ﺣﻜﻢ ﺗﻠﻚ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻓﻴﻬﺎ‬
‫)‪ (1‬ﻳﺮﻳﺪ ﺍﻟﺸﻴﺦ ـ ﺣﻔﻈﻪ ﺍﷲ ـ ﺃﺑﺎ ﲪﺰﺓ ﺍﳌﺼﺮﻱ‪.‬‬

‫ﻣﺘﺄﻭ‪‬ﻟﲔ ﻣﻦ ﺍﻟﺘﻌﺐ ﻭﺍﻟﻨﺼﺐ؟‬
‫ﻭﻣﺎ ﺣﻜﻢ ﻣﻦ ﻗﺘﻞ ﺃﻳﻀﹰﺎ ﻣﻨﻬﻢ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻭﺍﷲ! ﻓﻬﻢ ﻻ ﺗﺒﺼ‪‬ﺮﻭﺍ ﰲ ﺍﻷﻣﺮ‪ ،‬ﻭﻻ ﺭﺟﻌﻮﺍ ﺇﱃ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺃﻧﺖ ﺗﻌﻠﻢ ﺃ ﱠﻥ ﺍﻟﺬﻱ ﳛﺼﻞ ﺟﺎﺀ‬
‫ﻫﺬﺍ ﻣﺼﲑﻩ ـ ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻚ ـ ﻫﻢ ﺣﻜﻤﻮﺍ ﻋﻠﻰ ﺍﳊﻜﻮﻣﺔ ـ ﻭﺍﷲ ﺃﻋﻠﻢ ـ ﻭﺍﻟﺸﻌﺐ ﺑﺎﻟﻜﻔﺮ‪،‬‬
‫]ﻭﺷﺮﻋﻮﺍ ﰲ ﺇﺭﺍﻗﺔ ﺍﻟﺪﻣﺎﺀ[ ﻫﺬﺍ ﻣﺼﲑﻩ ﻣﺼﲑ ﺍﳋﻮﺍﺭﺝ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ ،‬ﻫﺬﺍ ﻣﺎ ﺃﻋﺘﻘﺪ‪ ،‬ﻭﺃﻋﻮﺫ ﺑﺎﷲ ﺇﻥ‬
‫ﺕ!‬
‫ﺖ ﻗﺪ ﺃﺧﻄﺄ ‪‬‬
‫ﻛﻨ ‪‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻳﺎ ﺷﻴﺦ! ﻫﻞ ﲣﺘﻤﻮﻥ ﻫﺬﻩ ﺍﳌﻜﺎﳌﺔ ﺑﻨﺼﻴﺤﺔ ﺗﻮﺟ‪‬ﻬﻮ‪‬ﺎ ﻟﻺﺧﻮﺓ؟‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺍﻟﻨﺼﻴﺤﺔ ﺍﻷﻭﱃ‪ :‬ﺃﻭﺻﻴﻜﻢ ﺑﺘﻘﻮﻯ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﺍﻹﺧﻼﺹ ﷲ ﰲ ﻛ ﱢﻞ ﻗﻮﻝ ﻭﻋﻤﻞ‪،‬‬
‫ﻭﺍﻟﺘﺸﻤﲑ ﻋﻦ ﺳﺎﻋﺪ ﺍﳉ ‪‬ﺪ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻣﻦ ﻣﻨﺎﻫﻠﻪ ﻭﻣﻨﺎﺑﻌﻪ ﺍﻟﺼﺤﻴﺤﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺍﻟﺮﺳﻮﻝ‬
‫ﻭﻛﺘﺐ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ‪ ،‬ﰒ ﻛﺬﻟﻚ ﺩﻋﻮﺓ ﺍﻟﻨﺎﺱ ﺇﱃ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺍﻟﺘﺮﺑﻴﺔ ﻋﻠﻴﻪ ﺗﺮﺑﻴﺔ ﺻﺤﻴﺤﺔ‪،‬‬
‫ﻣ‪‬ﻦ ﳝﻮﺕ ﻣﻨﻬﻢ ﳝﻮﺕ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﺍﳊﻖ‪ ،‬ﻋﻠﻰ ﻋﻘﻴﺪﺓ ﺻﺤﻴﺤﺔ ﻭﻋﻠﻰ ﻣﻨﻬﺞ ﺻﺤﻴﺢ ﻭﻋﻠﻰ ﺑﺼﲑﺓ ﻣﻦ‬
‫ﺩﻳﻨﻪ‪.‬‬
‫ﰒ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻘﻴﻤﻮﻥ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﷲ ﻟﻦ ﻳ‪‬ﻀﻴ‪‬ﻌﻬﻢ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﻟﻦ ﻳﻀﻴ‪‬ﻊ ﺃﻋﻤﺎﳍﻢ ﺇﻥ‬
‫ﺷﺎﺀ ﺍﷲ‪.‬‬
‫ﻭﻧﺴﺄﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳ‪‬ﺠﻨ‪‬ﺒﻨﺎ ﻣﻦ ﺍﻟﻔﱳ ﻣﺎ ﻇﻬﺮ ﻣﻨﻬﺎ ﻭﻣﺎ ﺑﻄﻦ‪ ،‬ﻭﻣﺴﺄﻟﺔ ﺍﳉﻬﺎﺩ ﻟﻴﺴﺖ‬
‫ﻣﺴﺄﻟﺔ ﺳﻬﻠﺔ ـ ﻳﻌﲏ ـ ‪‬ﺬﻩ ﺍﻟﺴﻬﻮﻟﺔ‪ ،‬ﻳﻌﲏ ‪ ...‬ﻳ‪‬ﻘﺘ‪‬ﻞ ﰒ ﻳ‪‬ﻜﺘﺐ ﰲ ﺍ‪‬ﺘﻬﺪﻳﻦ ﻭﰲ ﺍﳌﺆﻭ‪‬ﻟﲔ ‪ ...‬ﻭﺍﷲ‬
‫ﺃﻋﻠﻢ؟! ﻫﺬﺍ ﻣﺼﲑﻫﻢ ﺑﻴﺪ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟ ﱠﻞ ‪ ...‬ﻭﺃﻧ‪‬ﻬﻢ ﳐﻄﺌﻮﻥ ﻋﻠﻴﻬﻢ ﻣﺴﺌﻮﻟﻴﺔ ﺃﻣﺎﻡ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪.‬‬
‫ﻓﻠﻴﻨﺼﺤﻮﺍ ﺃﻧﻔﺴﻬﻢ ﲨﻴﻌﹰﺎ ﺑﺘﻘﻮﻯ ﺍﷲ ﻭ ﺑﻠﺰﻭﻡ ﻛﺘﺎﺑﻪ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻭﺍﻟﺴﲑ‬
‫ﻋﻠﻰ ‪‬ﺞ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﻌﻤﻞ ﻭﺍﳌﻨﻬﺞ‪ ،‬ﻓﻼ ﺳﺪﺍﺩ ﺇ ﱠﻻ ﻟﻠﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ‪ ،‬ﻭﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻮﻓﻘﻨﺎ‬
‫ﻭﺇﻳﺎﻛﻢ ﻟﻠﻌﻠﻢ ﺍﻟﻨﺎﻓﻊ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻳﺎ ﺷﻴﺨﻨﺎ! ﻫﻬﻨﺎ ﺃﺥ ﻣﻘﺎﺗﻞ ﻳﺮﻳﺪ ﺃﻥ ﻳﺴﺄﻟﻜﻢ‪ ،‬ﳓﻮ‪‬ﻝ ﺇﻟﻴﻪ ﺍﳌﻜﺎﳌﺔ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺷﻴﺨﻨﺎ! ﺣﻔﻈﻚ ﺍﷲ‪ ،‬ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﺮﻛﺎﺗﻪ‪.‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﻭﻋﻠﻴﻜﻢ ﺍﻟﺴﻼﻡ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‪.‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﻟﻘﺪ ﺳﺄﻟﻚ ﺃﺧﻮﻧﺎ ـ ﻭﻛﺎﻧﺖ ﺍﻷﺟﻮﺑﺔ ﺷﺎﻓﻴﺔ ﻛﺎﻓﻴﺔ‪ ،‬ﻭﻋﻠﻰ ﺃ‪‬ﺗ ‪‬ﻢ ﺍﻟﺒﻴﺎﻥ ـ ﻭﺍﳊﻤﺪ ﷲ‬
‫ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ـ ﻏﲑ ﺃﻧ‪‬ﻲ ﰲ ﺍﳋﺘﺎﻡ ﺃﻃﻠﺐ ﻣﻨﻜﻢ ﺷﻴﺌﹰﺎ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺬﻱ ﺃﺻﺎﺑﻨﺎ ﻭﺃﺻﺎﺏ ﺍﻷﻣﺔ‪ ،‬ﺃﻻ ﻭﻫﻮ‬

‫ﺃﻥ ﺗﺄﻟﱢﻔﻮﺍ ﺭﺳﺎﻟﺔ ﺗﻮﺟ‪‬ﻬﻮ‪‬ﺎ ﺇﱃ ﺍﻟﺸﺒﺎﺏ ﰲ ﺍﳉﺰﺍﺋﺮ‪ ،‬ﲢﺜﱡﻮ‪‬ﻢ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻷﺧﺬ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺗﺒﻴ‪‬ﻨﻮﻥ‬
‫ﺃﲰﺎﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻌﺎﺻﺮﻳﻦ‪ ،‬ﻭﺗﺒﻴ‪‬ﻨﻮﻥ ﻛﺬﻟﻚ ﺭﺅﻭﺱ ﺍﳋﻮﺍﺭﺝ؛ ﻷ ﱠﻥ ﰲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﻳﻨﻌﺪﻡ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺴﻠﻔ‪‬ﻴﻮﻥ‪.‬‬
‫ﺭﺑ‪‬ﻤﺎ ﰲ ﺑﻌﺾ ﺍﻟﺒﻠﺪﺍﻥ ﳚﺪ ﺍﻟﺸﺒﺎﺏ ﻣﻦ ﻳﻮﺟ‪‬ﻬﻬﻢ ﺇﱃ ﺍﻟﺴﻨﺔ ﻭﻣﻨﻬﺠﻬﻢ ﻭﻳﺒﻴ‪‬ﻦ ﳍﻢ ﺍﳊ ‪‬ﻖ ﻭﺍﻟﺒﺎﻃﻞﹶ‪،‬‬
‫ﻟﻜﻦ ﰲ ﺃﻣﺎﻛﻦ ﻛﺜﲑﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﻃﻦ ﲡﺪ ﺍﻟﺸﺒﺎﺏ ﻻ ﻳﻌﺮﻑ‪ ،‬ﻭﻳﻘﺮﺃ ﺍﻟﺮﺳﺎﺋﻞ ﻭﻳﺴﻤﻊ ﺍﻷﺷﺮﻃﺔ‪ ،‬ﻭﲡﺪﻩ‬
‫ﰲ ﺣﲑﺓ ﻣﻦ ﺃﻣﺮﻩ‪ :‬ﻫﺬﺍ ﻳﻘﻮﻝ ﻫﻜﺬﺍ‪ ،‬ﻭﺫﻟﻚ ﻳﻘﻮﻝ ﻫﻜﺬﺍ‪ ،‬ﻭﺣﻴﺜﻤﺎ ﺃﻭﻗﻊ ﺍﻟﺸﺒﺎﺏ ﰲ ﺿﻼﻝ ﺍﳉﺒﻬﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻟﻺﻧﻘﺎﺫ‪ ،‬ﻭﻟﺬﻟﻚ ـ ﻳﺎ ﺷﻴﺨﻨﺎ ـ ﻧﺘﻤﲎ ﺃﻥ ﲡﻴﺒﻮﺍ ﻟﻨﺎ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻃﻠﺒﻨﺎﻩ ﻣﻨﻜﻢ‪.‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺃﺭﺟﻮ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺃﻥ ﳛﻘﻖ ﻫﺬﺍ ﺍﻷﻣﻞ ﺍﻟﺬﻱ ﺗﻘﺘﺮﺣﻪ ‪...‬‬
‫ﺍﻟﺴﺎﺋﻞ‪ :‬ﺷﻴﺨﻨﺎ! ﺍﺫﻛﺮ ﻟﻨﺎ ﺗﺎﺭﻳﺦ ﺍﳌﻜﺎﳌﺔ ﻭﺍﻻﺳﻢ ﺣﱴ ﻳﺘﺄﻛﱠﺪ ﺍﻹﺧﻮﺓ ﺃ ﱠﻥ ﻫﺬﻩ ﺍﳌﻜﺎﳌﺔ ﺣﺪﻳﺜﺔ‪.‬‬
‫ﺍﻟﺸﻴﺦ‪ :‬ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺃﻣﺎ ﺑﻌﺪ‪ ،‬ﻓﻬﺬﻩ ﺍﳌﻜﺎﳌﺔ ﺟﺮﺕ ﺑﻴﲏ ﻭﺑﲔ‬
‫ﺑﻌﺾ ﺍﻹﺧﻮﺓ ﺍﳉﺰﺍﺋﺮﻳ‪‬ﲔ ﺍﻟﺬﻳﻦ ﻳ‪‬ﻬﻤ‪‬ﻬﻢ ﺣﻘ ‪‬ﻦ ﺩﻣﺎﺀ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺟﺮﺕ ﻫﺬﻩ ﺍﳌﻜﺎﳌﺔ ﰲ ﺍﻟﺜﺎﱐ ﻣﻦ ﺭﻣﻀﺎﻥ‬
‫ﻋﺎﻡ ‪1420‬ﻫـ‪ ،‬ﻭﺃﻧﺎ ﺭﺑﻴﻊ ﺑﻦ ﻫﺎﺩﻱ ﻋﻤﲑ ﺍﳌﺪﺧﻠﻲ‪ ،‬ﺃﺳﺄﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳﺘﻘﺒ‪‬ﻞ ﻣﻨ‪‬ﻲ ﻫﺬﻩ‬
‫ﺍﻟﻨﺼﻴﺤﺔ‪ ،‬ﻭﺃﻥ ﻳﻨﻔﻊ ‪‬ﺎ‪ ،‬ﻭﺃﻥ ﻳﻬﺪﻱ ﺇﺧﻮﺍﻧﻨﺎ ﺍﻟﺬﻳﻦ ﳜﺎﻟﻔﻮﻧﻨﺎ ﺃﻥ ﻳﻌﻮﺩﻭﺍ ﺇﱃ ﺍﻟﺼﻮﺍﺏ ﻭﺍﻟﺮﺷﺪ ﻭﺍﳍﺪﻯ‬
‫)‪(1‬‬
‫(( ‪.‬‬

‫***‬

‫)‪ (1‬ﻣﻦ ﺷﺮﻳﻂ ﲰﻌﻲ‪ ،‬ﺗﺴﺠﻴﻞ ﺇﻋﻼﻡ ﻛﺘﻴﺒﺔ ﺍﻟﻐﺮﺑﺎﺀ‪.‬‬

‫‪@ @ò€à€mb€©a‬‬
‫ﻗﺎﻝ ﺟﺎ ِﻣﻌ‪‬ﻪ ﻋﻔﺎ ﺍﷲ ﻋﻨﻪ ﻭﻋﻦ ﻭﺍﻟﺪﻳﻪ‪:‬‬
‫ﳔﻠﺺ ـ ﻣﻌﺸﺮ ﺍﻟﻘﺮ‪‬ﺍﺀ ـ ﻣﻦ ﻫﺬﺍ ﺍﳉﻤﻊ ﺇﱃ ﲬﺲ ﻧﺘﺎﺋﺞ ﻫﻲ‪:‬‬
‫ﺍﻟﻨﺘﻴﺠﺔ ﺍﻷﻭﱃ‪ :‬ﻭﺟﻮﺏ ﺍﳊﺬﺭ ﻣﻦ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﺍﻟﺴﻼﻃﲔ‬
‫ﺉ ﺃ ﱠﻥ ﻣﺴﺄﻟ ﹶﺔ ﺍﻟﺪ‪‬ﻣﺎﺀ ﺍﻟﱵ ﲢﻴﺎﻫﺎ‬
‫ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻌﺮﺽ ﺍﻟﻄﻴ‪‬ﺐ ﻣﻦ ﻫﺆﻻﺀ ﺍﻷﻋﻼﻡ ﺍﳌﹸﺠﺘﻬﺪﻳﻦ‪ ،‬ﻳﺘﺒﻴ‪‬ﻦ ﺍﻟﻘﺎﺭ ‪‬‬
‫ﻛﺜ ‪‬ﲑ ﻣﻦ ﺑﻼﺩ ﺍﻹﺳﻼﻡ ﻣﻊ ﺍﻷﺳﻒ‪ ،‬ﻭﻳﺴﺘﻌ ‪‬ﺪ ﺁﺧﺮﻭﻥ ِﻟِﻠﻘﹶﺎ ِﺀ ﻣﺼﺮﻋِﻬﻢ ﻋﻠﻰ ﻋﺘﺒﺔ ﻫﺬﺍ ﺍﻟﻔﻜﺮ‪ ،‬ﺩﻭﻥ‬
‫ﺉ ﺃ ﱠﻥ ﻫﺬﻩ ﺍﳌﺴﺄﻟ ﹶﺔ‬
‫ﺕ ﺇﱃ ﻧﺼﻮﺹ ﺍﻟﺸﺎﺭﻉ ﺍﳊﻜﻴﻢ‪ ،‬ﻭﻻ ﺍﺳﺘﻔﺎﺩ ٍﺓ ﻣﻦ ﺍﻟﻮﺍﻗﻊ ﺍﻷﻟﻴﻢ! ﻳﺘﺒﻴ‪‬ﻦ ﺍﻟﻘﺎﺭ ‪‬‬
‫ﺍﻟﺘﻔﺎ ٍ‬
‫ﳊﻜﱠﺎﻡ ﺍﻟﺬﻳﻦ‬
‫ﺏ ﻓﻴﻬﺎ ﻣﻦ ﺑﻴﺌ ٍﺔ ﺇﱃ ﺃﺧﺮﻯ؛ ﻷ ﱠﻥ ﺃﺳﻮﺃ ﺃﺣﻮﺍﻝ ﻫﺆﻻﺀ ﺍ ﹸ‬
‫ﻟﻴﺴﺖ ﻗﻀﻴﺔ ﻭﺍﻗﻊٍ‪ ،‬ﳜﺘﻠﻒ ﺍﳉﻮﺍ ‪‬‬
‫ﺠﻮ‪‬ﺯ ﺃﺣ ‪‬ﺪ ﻣﻦ ﻫﺆﻻﺀ ﺍﳌﻔﺘﲔ‬
‫ﺝ ﻋﻠﻴﻬﻢ‪ ،‬ﺃﻧ‪‬ﻬﻢ ﻛﻔﱠﺎﺭ ﻛﻤﺎ ﻳ‪‬ﺼ ‪‬ﻮ ‪‬ﺭ ﻣﻨﺎﺯﻋﻮﻫﻢ‪ ،‬ﻣﻊ ﻫﺬﺍ ﻟﹶﻢ ‪‬ﻳ ‪‬‬
‫ﻳ‪‬ﺮﺍﺩ ﺍﳋﺮﻭ ‪‬‬
‫ﺝ ﻋﻠﻴﻬﻢ؛ ﻷ ﱠﻥ ﺍﻟﺪ‪‬ﻣﺎ َﺀ ﺳﺘ‪‬ﺮﺍﻕ ﺑﺴﺎﺣﺔ ﺍﻟﻔﱳ ﺑﻼ ﺟﺪﻭﻯ‪ ،‬ﻓﻼ ﺍﳊ ‪‬ﻖ ﻳ‪‬ﻨﺼﺮ‪ ،‬ﻭﻻ ﺍﻟﻜﻔﺮ ﻳ‪‬ﻜﺴ‪‬ﺮ؛ ﺇﺫ‬
‫ﺍﳋﺮﻭ ‪‬‬
‫ﺍﻟﺸﻮﻛ ﹸﺔ ـ ﻛﻌﺎﺩ‪‬ﺎ ـ ﺗﻨﻮﺀ ﺑﻌﺼﺒﺔ ﺍﻟﺴﻠﻄﺎﻥ‪.‬‬
‫ﻭﺇ ﱠﻻ ﻓﻠﻤﺎﺫﺍ ﻟﹶﻢ ﻳ‪‬ﻘﺎﺗِﻞ ﺇﺑﺮﺍﻫﻴﻢ ـ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ـ ﺍﻟﻨﻤﺮﻭﺩ‪‬؟!‬
‫ﻭﳌﺎﺫﺍ ﱂ ﻳ‪‬ﻘﺎﺗِﻞ ﻣﻮﺳﻰ ـ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ـ ﻓﺮﻋﻮﻥﹶ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻓﺎﺭ‪‬ﺍ ﻣﻨﻪ؟! ﻭﳌﺎﺫﺍ ﻟﹶﻢ ﻳ‪‬ﻘﺎﺗِﻞ ﻣﻮﺳﻰ‬
‫ﻭﺍﳋﻀﺮ ـ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ـ ﺍ ﹶﳌﻠِﻚ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺄﺧﺬ ﻛ ﱠﻞ ﺳﻔﻴﻨ ٍﺔ ﻏﺼﺒﺎﹰ؟!‬
‫ﻒ‪ ...‬؟!‬
‫ﻭﳌﺎﺫﺍ ‪‬ﻰ ﺍﷲ ﺭﺳﻮﻟﹶﻪ ﳏﻤﺪﹰﺍ  ﻋﻦ ﻗﺘﺎﻝ ﺍﻟﻜﻔﺎﺭ ﻭﻫﻮ ﰲ ﻣﻜﺔ ﻣﺴﺘﻀ ‪‬ﻌ ‪‬‬
‫ﻗﺎﻝ ﺍﻟﻘﺮﻃﱯ ـ ﺭﲪﻪ ﺍﷲ ـ ﻋﻨﺪ ﻗﺼﺔ ﺍﳋﻀﺮ ﻣﻊ ﺍﳌﻠﻚ ﺍﻟﺬﻱ ﻳﺄﺧﺬ ﻛﻞ ﺳﻔﻴﻨﺔ ﻏﺼﺒﹰﺎ‪)) :‬‬
‫ﺾ ﻋﻠﻰ ﺍﻟﺼﱪ ﰲ ﺍﻟﺸﺪﺍﺋﺪ‪ ،‬ﻓﻜﻢ ﰲ ﺿﻤﻦ ﺫﻟﻚ ﺍﳌﻜﺮﻭﻩ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﲎ‬
‫ﻭﲢﺼ‪‬ﻞ ﻣﻦ ﻫﺬﺍ‪ :‬ﺍﳊ ‪‬‬
‫)‪(1‬‬
‫ﻗﻮﻟﻪ‪ } :‬ﻭ ‪‬ﻋﺴ‪‬ﻰ ﺃﹶﻥ ‪‬ﺗ ﹾﻜ ‪‬ﺮﻫ‪‬ﻮﺍ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﺧ ‪‬ﻴ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ{ ]ﺍﻟﺒﻘﺮﺓ ‪. (( [216‬‬
‫ﻭﻟﺌﻦ ﻛﺎﻧﺖ ﺍﳊﺎﻝ ـ ﻛﻤﺎ ﻫﻲ ﺍﳊﺎﻝ ـ ﻋﻠﻰ ﺃ ﱠﻥ ﺍﳊﹸﻜﺎﻡ ﻣﺴﻠﻤﻮﻥ‪ ،‬ﻓﻘﺪ ﺳﺒﻖ ﺑﻴﺎ ﹸﻥ ﺃ ﱠﻥ ﺍﻟﺸﺎﺭﻉ‬
‫ﺍﳊﻜﻴﻢ ـ ﺍﻟﺬﻱ ﺃﻭ‪‬ﺟﺐ ﺍﻷﻣ ‪‬ﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬ ‪‬ﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻛﻤﺎ ﺃ ‪‬ﻭﺟ‪‬ﺐ ﺍﳉﻬﺎﺩ ـ ﻫﻮ ﺍﻟﺬﻱ ‪‬ﻰ ﻋﻦ‬
‫ﻗﺘﺎﻟِﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺍﺳﺘﻈﻬﺮ ﺃﺩﱠﻟﺘ‪‬ﻪ ﻫﺆﻻﺀ ﺍﻷﻛﺎﺑ ‪‬ﺮ ﺍﻟﻌﻠﻤﺎﺀُ‪ ،‬ﺇﺫﻥ ﻓـ‪:‬‬
‫ـ ﺍﳊﹸﻜﺎﻡ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻛﻔﱠﺎﺭﹰﺍ‬
‫ﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺑﺮ‪‬ﻫﻢ ﻭﻓﺠﻮﺭﻫﻢ‬
‫ـ ﺃﻭ ﻛﺎﻧﻮﺍ ﻣﺴﻠﻤﲔ ﺑﻐ ‪‬‬

‫{‬

‫ا ان‪ :‬‬

‫وج‪.‬‬
‫)‪ (1‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ )‪.(25/11‬‬

‫ﻭﻣﻨﺎﻁ ﺍﳊﻜﻢ ﺍﻷﻭ‪‬ﻝ ﻫﻮ‪ :‬ﺍﳌﺼﻠﺤﺔ ﻭﺍﳌﻔﺴﺪﺓ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻣﺪﺍﺭﻙ ﺃﻫﻞ ﺍﻻﺟﺘﻬﺎﺩ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪.‬‬
‫ﺺ ﺍﻟﺼﺮﻳ ‪‬ﺢ ﺍﻟﺪ‪‬ﺍ ﹸﻝ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬
‫ﻭﻣﻨﺎﻁ ﺍﳊﻜﻢ ﺍﻟﺜﺎﱐ‪ :‬ﻫﻮ ﺍﻟﻨ ‪‬‬
‫ﻒ ﺍﻟﺼﺎﻟِﺢ‪ ،‬ﻭﺟﺮ‪‬ﺩ‬
‫ﻓﺮﺣﻢ ﺍﷲ ﺍﻣﺮﺀﹰﺍ ﻧﻈﺮ ﺑﻌﲔ ﺍﳊ ‪‬ﻖ‪ :‬ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻓﻬﻤﻬﻤﺎ ﻛﻤﺎ ﻓﻬﻤﻬﻤﺎ ﺍﻟﺴﻠ ‪‬‬
‫ﻋﻘﻠﹶﻪ ﻋﻦ ﺍﳍﻮﻯ‪ ،‬ﻭﺟﺎﻫﺪ ﻧﻔﺴ‪‬ﻪ ﻣﻦ ‪‬ﺳ ‪‬ﻮﺭ‪‬ﺓ ﺍﻟﻐﻀﺐ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪} :‬ﻭ‪‬ﺍﻟﱠﺬِﻳ ‪‬ﻦ ﺟ‪‬ﺎ ‪‬ﻫﺪ‪‬ﻭﺍ ﻓِﻴﻨ‪‬ﺎ ﹶﻟ‪‬ﻨ ‪‬ﻬ ِﺪ‪‬ﻳﻨ‪ ‬ﻬ ‪‬ﻢ‬
‫ﲔ{ ]ﺍﻟﻌﻨﻜﺒﻮﺕ ‪.[69‬‬
‫ﺴِﻨ ‪‬‬
‫ﺤِ‬
‫ﷲ ﹶﻟ ‪‬ﻤ ‪‬ﻊ ﺍ ﹸﳌ ‪‬‬
‫‪‬ﺳ‪‬ﺒ ﹶﻠﻨ‪‬ﺎ ‪‬ﻭِﺇﻥﱠ ﺍ َ‬
‫ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ )) :‬ﻟﻴﺲ ﺍﻟﺸﺪﻳ ‪‬ﺪ ﺑﺎﻟﺼ‪‬ﺮ‪‬ﻋﺔ‪ ،‬ﺇﻧ‪‬ﻤﺎ ﺍﻟﺸ‪‬ﺪﻳﺪ ﺍﻟﱠﺬﻱ ﻳ‪‬ﻤﻠﻚ ﻧﻔﺴ‪‬ﻪ ﻋﻨﺪ ﺍﻟﻐﻀﺐ‬
‫)‪(1‬‬
‫(( ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃ ﱠﻥ ﺻﻼﺡ ﺍﳋﺎﺭﺟﲔ ﻻ ﻳ‪‬ﻐﻴ‪‬ﺮ ﻣﻦ ﺍﳊﻜﻢ ﺷﻴﺌﺎﹰ؛ ﻷﻧ‪‬ﻪ ﻟﹶﻢ ‪‬ﻳﻨ‪‬ﻂ ﺑﻪ ﺍﳊﻜ ‪‬ﻢ ﻛﻤﺎ ﺳﺒﻖ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ‬
‫ﺾ ﺍﻹﺧﻮﺓ ﻋﻦ ﺃﺣﻮﺍﻝ ﺍﳋﺎﺭﺟﲔ‪ ،‬ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﻫﻞ ﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺃﻭ‬
‫ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﱠﻠ ‪‬ﻐ ِﻮ ﺃﻥ ﻳﺴﺄﻝ ﺑﻌ ‪‬‬
‫ﺳﻠﻔﻴ‪‬ﻮﻥ؟‬
‫ﺡ ﺻﺎِﻟ ٍﺢ ﻭﻻ ﻋِﻠ ‪‬ﻢ ﻋﺎﱂٍ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬
‫ﺝ ﻋﻠﻰ ﺇﻣﺎ ٍﻡ ﻣﺴﻠ ٍﻢ ﻻ ﻳﺸﻔ ‪‬ﻊ ﻟﻪ ﺻﻼ ‪‬‬
‫ﻭﺫﻟﻚ ﻷ ﱠﻥ ﺍﳋﺮﻭ ‪‬‬
‫ﺍﳋﺎﺭﺟﻮﻥ ﺳﻠﻔ‪‬ﻴﲔ ﺣﻘﻴﻘ ﹰﺔ ﻟﹶﻤﺎ ﺧﺮﺟﻮﺍ ﺑﻌﺪ ﺃﻥ ﺍﺳﺘﻘ ‪‬ﺮ ﺍﻷﻣ ‪‬ﺮ ﻋﻠﻰ ﻣﺎ ﻧﻘﻠﺘ‪‬ﻪ ﻋﻦ ﺍﻟﺴﻠﻒ ﰲ ﻣﻘﺪ‪‬ﻣﺔ‬
‫ﺍﻟﻜﺘﺎﺏ!‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ـ ﺭﲪﻪ ﺍﷲ ـ ﻓﻴﻤ‪‬ﻦ ﺧﺮﺝ ﻋﻠﻰ ﺑﻌﺾ ﺧﻠﻔﺎﺀ ﺑﲏ ﺃﻣﻴ‪‬ﺔ ﻛﺎﺑﻦ ﺍﻷﺷﻌﺚ‪ ،‬ﻭﺍﺑﻦ‬
‫ﺍﳌﻬﻠﺐ‪ )) :‬ﻓﻬ‪‬ﺰﻣﻮﺍ ﻭﻫ‪‬ﺰﻡ ﺃﺻﺤﺎﺑ‪‬ﻬﻢ‪ ،‬ﻓﻼ ﺃﻗﺎﻣﻮﺍ ﺩِﻳﻨﺎﹰ‪ ،‬ﻭﻻ ﺃﺑ‪‬ﻘﻮﺍ ﺩ‪‬ﻧﻴﺎ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﺄﻣﺮ ﺑﺄﻣ ٍﺮ ﻻ ﳛﺼﻞ‬
‫ﺡ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﺎﻋ ﹸﻞ ﺫﻟﻚ ﻣﻦ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﺍﳌﺘ‪‬ﻘﲔ ﻭﻣﻦ ﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ ‪...‬‬
‫ﺡ ﺍﻟﺪ‪‬ﻳﻦ ﻭﻻ ﺻﻼ ‪‬‬
‫ﺑﻪ ﺻﻼ ‪‬‬
‫)‪(2‬‬
‫(( ‪.‬‬
‫***‬
‫ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ِ :‬ﻋﻈﹶﻢ ﺷﺄﻥ ﺍﻟﺪ‪‬ﻣﺎﺀ‬
‫ﻒ‬
‫ﻋﻠﻰ ﻛ ﱢﻞ ﺣﺎﻝٍ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﺑﻌﺪ ﻫﺬﺍ ﺍﻹﲨﺎﻉ ﺍﻟﺘﺎﻡ ﻣﻦ ﻗِﺒﻞ ﻫﺆﻻﺀ ﺍﻷﻛﺎﺑﺮ ﺍﻟﻔﻀﻼﺀ‪ ،‬ﱂ ‪‬ﺗ‪‬ﺒ ‪‬ﻖ ﳌﺨﺎﻟ ٍ‬
‫ﺠ ﹲﺔ ﻳﺘﻌﻠﱠﻖ ‪‬ﺎ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﻟﻠﺘ‪‬ﻘ ‪‬ﻲ ﺍﻟﻌﺎﻗﻞ ﺍﻟﺬﻱ ﻳﺘﺨﺎﻳﻞ ﺑﲔ ﻋﻴﻨﻴﻪ ﺍﻟﻘﻴﺎﻡ ﺑﲔ ﻳﺪﻱ ﺍﷲ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺣ‪‬‬
‫ﺲ ﺍﻟﱠﱵ ﺣﺮ‪‬ﻡ ﺍﷲ‬
‫ﰲ ﺻﻔﺎﺕ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ‪} :‬ﻭﺍﻟﱠﺬﻳ ‪‬ﻦ ﹶﻻ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ‪‬ﻣ ‪‬ﻊ ﺍﷲِ ﺇﻟـﻬ‪‬ﺎ ﺁ ‪‬ﺧ ‪‬ﺮ ﻭ ﹶﻻ ﻳ‪‬ﻘ‪‬ﺘﻠﹸﻮ ﹶﻥ ﺍﻟﻨ‪‬ﻔ ‪‬‬
‫)‪ (1‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(6114‬ﻭﻣﺴﻠﻢ )‪ (2609‬ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪.‬‬
‫)‪ (2‬ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ )‪ ،(528/4‬ﻭﺍﳌﻨﺘﻘﻰ ﻣﻦ ﻣﻨﻬﺎﺝ ﺍﻻﻋﺘﺪﺍﻝ ﰲ ﻧﻘﺾ ﻛﻼﻡ ﺃﻫﻞ ﺍﻟﺮﻓﺾ ﻭﺍﻻﻋﺘﺰﺍﻝ ﻟﺘﻠﻤﻴﺬﻩ ﺍﻟﺬﻫﱯ‬
‫)ﺹ‪.(296:‬‬

‫ﺨ ﹸﻠ ‪‬ﺪ ﻓِﻴ ِﻪ ‪‬ﻣﻬ‪‬ﺎﻧ‪‬ﺎ{‬
‫ﺏ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﻭ‪‬ﻳ ‪‬‬
‫ﻒ ﹶﻟ ‪‬ﻪ ﺍﻟﻌ‪‬ﺬﺍ ‪‬‬
‫ﻚ ‪‬ﻳ ﹾﻠ ‪‬ﻖ ﺃﹶﺛﺎﻣ‪‬ﺎ ‪‬ﻳﻀ‪‬ﺎ ‪‬ﻋ ‪‬‬
‫ﳊﻖ‪ ‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬ﺰﻧ‪‬ﻮ ﹶﻥ ﻭﻣ‪‬ﻦ ‪‬ﻳ ﹾﻔ ‪‬ﻌ ﹾﻞ ﺫِﻟ ‪‬‬
‫ﺇﻻﱠ ﺑﺎ ﹶ‬
‫]ﺍﻟﻔﺮﻗﺎﻥ ‪ 68‬ـ ‪.[69‬‬
‫ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ  ﻗﺎﻝ‪ )) :‬ﻟﻮ ﺃﻥﱠ ﺃﻫ ﹶﻞ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﺍﺷﺘﺮﻛﻮﺍ‬
‫)‪(1‬‬
‫ﰲ ﺩﻡ ﻣﺆﻣﻦ َﻷ ﹶﻛﺒ‪‬ﻬﻢ ﺍﷲ ﰲ ﺍﻟﻨﺎﺭ (( ‪.‬‬
‫ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺃ ﱠﻥ ﺍﻟﻨﱯ  ﻗﺎﻝ‪ )) :‬ﹶﻟﺰ‪‬ﻭﺍ ﹸﻝ ﺍﻟﺪﻧﻴﺎ ﹶﺃ ‪‬ﻫﻮ‪‬ﻥ ﻋﻠﻰ ﺍﷲ ﻣﻦ ﻗﹶﺘﻞ ﺭﺟﻞ ﻣﺴﻠﻢ‬
‫)‪(2‬‬
‫(( ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃ ﱠﻥ ﻟﻠﻤﻘﺘﻮﻝ ﻛﻠﻤﺔ ﻳﻘﻮﳍﺎ ﲢﺖ ﻋﺮﺵ ﺍﻟﺮﲪﻦ‪ ،‬ﻓﻌﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧ‪‬ﻪ ﺳ‪‬ﺌﻞ ﻋﻤ‪‬ﻦ ﹶﻗﺘ‪‬ﻞ ﻣﺆﻣﻨﹰﺎ‬
‫ﺖ ﻧﺒﻴ‪‬ﻜﻢ ‬
‫ﻣﺘﻌﻤ‪‬ﺪﺍﹰ‪ ،‬ﰒ ﺗﺎﺏ ﻭﺁﻣﻦ ﻭﻋﻤﻞ ﺻﺎﳊﹰﺎ ﰒ ﺍﻫﺘﺪﻯ؟ ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻭﺃﻧ‪‬ﻰ ﻟﻪ ﺍﻟﺘﻮﺑﺔ؟! ﲰﻌ ‪‬‬
‫ﻳﻘﻮﻝ‪ )) :‬ﻳﺎ ﺭﺏ‪ !‬ﺳ ﹾﻞ ﻫﺬﺍ ﻓﻴﻢ ﻗﺘﻠﲏ؟ ﺣﱴ ﻳ‪‬ﺪﻧﻴﻪ ﻣﻦ ﺍﻟﻌﺮﺵ‪ ،‬ﻓﺘﻼ ﻫﺬﻩ ﺍﻵﻳﺔ‪} :‬ﻭﻣ‪‬ﻦ ﻳﻘﺘﻞ ﻣﺆﻣﻨ‪‬ﺎ‬

‫ﻣﺘﻌﻤ‪‬ﺪﹰﺍ ﻓﺠﺰﺍﺅ‪‬ﻩ ﺟ‪‬ﻬﻨ‪‬ﻢ ﺧ‪‬ﺎﻟِﺪﹰﺍ ﻓﻴﻬ‪‬ﺎ ﻭﻏﹶﻀ ‪‬‬
‫ﺐ ﺍﷲ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ‪‬ﻭﹶﻟ ‪‬ﻌ‪‬ﻨ ‪‬ﻪ ﻭﹶﺃ ‪‬ﻋﺪ‪ ‬ﹶﻟ ‪‬ﻪ ‪‬ﻋﺬﹶﺍﺑﹰﺎ ‪‬ﻋﻈِﻴﻤ‪‬ﺎ{ ]ﺍﻟﻨﺴﺎﺀ ‪[93‬‬
‫)‪(3‬‬
‫(( ‪.‬‬
‫)‪(4‬‬
‫ﻭﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ  ﻗﺎﻝ‪ )) :‬ﻳﺠ‪‬ﺜﻮ ﺍﳌﻘﺘﻮ ﹸﻝ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻋﻠﻰ ﺍﳉﺎﺩ‪‬ﺓ ‪ ،‬ﻭﺇﺫﺍ ﻣﺮ‪‬‬
‫ﺏ ﺍﻟﻘﺎﺗ ﹸﻞ ﻭﺍﻵ ِﻣ ‪‬ﺮ‬
‫ﺑﻪ ﻗﺎِﺗﻠﹸﻪ ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺏ‪ !‬ﻗﺘ‪‬ﻠﲏ ﻫﺬﺍ‪ ،‬ﻓﻴﻘﻮﻝ ﻟﻪ‪ِ :‬ﻟ ‪‬ﻢ ﹶﻗﺘ‪‬ﻠﺘ‪‬ﻪ؟ ﻓﻴﻘﻮﻝ‪ :‬ﺃ ‪‬ﻣ ‪‬ﺮﻧِﻲ ﻓﻼ ﹲﻥ! ﹶﻓﻴ‪‬ﻌﺬﱠ ‪‬‬
‫)‪(5‬‬
‫(( ‪.‬‬
‫ﱠﰒ ﺍﻋﻠﻢ ﺃ ﱠﻥ ﻟﻜﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ )ﻻ ﺇﻟﻪ ﺇ ﱠﻻ ﺍﷲ( ﺣ‪‬ﺮﻣ ﹰﺔ ﻋﻈﻴﻤﺔﹰ؛ ﻓﻘﺪ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ  ﻳﺘﻮﻗﱠﻒ ﻋﻦ‬
‫ﻗﺘﻞ ﻗﻮﻡ ﻣﻦ ﺍﳌﻨﺎﻓﻘﲔ ـ ﺍﺳﺘﺤﻘﻮﺍ ﺍﻟﻘﺘﻞ ـ ﻣﻦ ﺃﺟﻞ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‪.‬‬
‫ﻓﻌﻦ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﲑ ﻗﺎﻝ‪ :‬ﻛﻨ‪‬ﺎ ﻣﻊ ﺍﻟﻨﱯ ‪ ،‬ﻓﺠﺎﺀ ﺭﺟ ﹲﻞ ﻓﺴﺎﺭ‪‬ﻩ‪ ،‬ﻓﻘﺎﻝ‪ )) :‬ﺍﻗﺘﻠﻮﻩ ((‪ ،‬ﰒ ﻗﺎﻝ‪:‬‬
‫)) ﺃﻳ‪‬ﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻﱠ ﺍﷲ؟ (( ﻗﺎﻝ‪ :‬ﻧﻌﻢ! ﻭﻟﻜﻨ‪‬ﻤﺎ ﻳﻘﻮﳍﺎ ﺗﻌ ‪‬ﻮ ﹰﺫﺍ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ )) :‬ﻻ ﺗﻘﺘﻠﻮﻩ‪،‬‬
‫ﺕ ﺃﻥ ﺃﹸﻗﺎﺗﻞ ﺍﻟﻨﺎﺱ ﺣﱴ ﻳﻘﻮﻟﻮﺍ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻﱠ ﺍﷲ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻟﻮﻫﺎ ﻋﺼﻤﻮﺍ ﻣﻨ‪‬ﻲ ﺩِﻣﺎﺀَﻫﻢ ﻭﺃﻣﻮﺍﻟﹶﻬﻢ‬
‫ﻓﺈﻧ‪‬ﻤﺎ ﺃﹸﻣﺮ ‪‬‬
‫)‪(6‬‬
‫ﺇﻻﱠ ﲝﻘﱢﻬﺎ‪ ،‬ﻭﺣﺴﺎ‪‬ﻢ ﻋﻠﻰ ﺍﷲ (( ‪.‬‬
‫ﺕ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﺃﺟﻠﻪ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﻣﺮﻭﺍﻥ‬
‫ﻭﻳﻨﺒﻐﻲ ﻟﻠﻤﺴﻠ ِﻢ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ‪‬ﻭ ‪‬ﺟ ٍﻞ ﻣﻦ ﺭﺑ‪‬ﻪ ﻣﻦ ﺃﻥ ﻳ‪‬ﻤﻮ ‪‬‬
‫)‪ (1‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ (1398‬ﻭﻫﻮ ﺻﺤﻴﺢ‪.‬‬
‫)‪ (2‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪ (1395‬ﻭﻫﻮ ﺻﺤﻴﺢ‪.‬‬
‫)‪ (3‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ )‪ (4010‬ﻭﻫﻮ ﺻﺤﻴﺢ‪.‬‬
‫)‪ (4‬ﺃﻱ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﻻ ﺑ ‪‬ﺪ ﻣﻦ ﺍﳌﺮﻭﺭ ﻣﻨﻪ‪.‬‬
‫)‪ (5‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪ ،(434/5‬ﻭﺍﻟﻄﱪﺍﱐ ﻛﻤﺎ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ )‪ ،(300/7‬ﻭﻫﻮ ﺣﺴﻦ‪ ،‬ﻭﳓﻮﻩ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‬
‫ﻋﻨﺪ ﺍﻟﻄﱪﺍﱐ )‪ ،(10407/10‬ﻭﻏﲑﻩ‪.‬‬
‫)‪ (6‬ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ )‪ ،(3990‬ﻭﻫﻮ ﺻﺤﻴﺢ‪ ،‬ﻭﺃﺻﻠﻪ ﰲ ﺍﻟﺼﺤﻴﺤﲔ‪.‬‬

‫ﺏ ﻭﺍﺑ ‪‬ﻦ ﺳﻴ‪‬ﺪﻫﺎ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‬
‫ﻻﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ )) :‬ﻫﹸﻠﻢ‪ ‬ﺃﹸﺑﺎﻳﻌﻚ؛ ﻷﻧ‪‬ﻚ ﺳ‪‬ﻴ ‪‬ﺪ ﺍﻟﻌﺮ ِ‬
‫ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﻛﻴﻒ ﺃﺻﻨ‪‬ﻊ ﺑﺄﻫﻞ ﺍﳌﺸﺮﻕ )ﻳﺮﻳﺪ ﺃ ﱠﻥ ﺍﻟﺸﻮﻛ ﹶﺔ ﳍﻢ(‪ ،‬ﻭﺍﷲ ﻣﺎ ﺃﺣﺐ‪ ‬ﺃﻧ‪‬ﻬﺎ ﺩﺍﻧﺖ ِﻟ ‪‬ﻲ ﺳﺒﻌﲔ‬
‫ﺳﻨﺔ ﻭﺃﻧ‪‬ﻪ ﻗﹸﺘﻞ ﰲ ﺳﺒﺒِﻲ ﺭﺟ ﹲﻞ ﻭﺍﺣﺪ! ﻓﺨﺮﺝ ﻣﺮﻭﺍﻥ ﻭﻫﻮ ﻳﻘﻮﻝ‪:‬‬
‫ﺇﻧ‪‬ﻲ ﺃﺭﻯ ﻓﺘﻨ ﹰﺔ ﺗﻐﻠﻲ ﻣﺮﺍ ِﺟﻠﹸﻬﺎ‬

‫ﻭﺍﳌﹸﻠﻚ ﺑﻌﺪ ﺃﰊ ﻟﻴﻠﻰ ِﻟﻤ‪‬ﻦ ﻏﻠﺒﺎ‬

‫)‪(1‬‬

‫******‬
‫ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺗﺼﺤﻴﺢ ﺍﻟﺘﻮﺑﺔ‬
‫ﺇﻧ‪‬ﲏ ﺃﺗﻘﺪ‪‬ﻡ ﺑﺎﻟﻨ‪‬ﺼﺢ ﻟﻠﺘﺎﺋﺒﲔ ﻣﻦ ﺍﻟﻌﻤﻞ ﺍﳌﺴﻠﱠﺢ ﺑﺄﻥ ﻳ‪‬ﺨﻠِﺼﻮﺍ ﷲ ﰲ ﺭﺟﻮﻋﻬﻢ‪ ،‬ﻭﺫﻟﻚ ﻫﻮ ﻭﺻﻒ‬
‫ﺍﻟﺘﻮﺑﺔ ﺍﻟﻨ‪‬ﺼﻮﺡ‪ ،‬ﻭﻣﻨﻪ ﺭﺟﻮﻋﻬﻢ ﺇﱃ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻋﻠﻰ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺮ‪‬ﺗﻊ ﰲ ﺍﳌﺬﺍﻫﺐ‬
‫ﺏ ﻭ‪‬ﺁ ‪‬ﻣ ‪‬ﻦ ‪‬ﻭ ‪‬ﻋ ِﻤ ﹶﻞ ﺻ‪‬ﺎِﻟﺤ‪‬ﺎ ﹸﺛﻢ‪‬‬
‫ﺍﳌﻨﺤﺮﻓﺔ ﻋﻨﻬﻢ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﺮﻭﻏﺎﻥ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ } :‬ﻭِﺇﻧ‪ِ ‬ﻲ ﻟﹶ ‪‬ﻐﻔﱠﺎ ‪‬ﺭ ِﻟﻤ‪‬ﻦ ﺗ‪‬ﺎ ‪‬‬
‫)‪(2‬‬
‫ﺍ ‪‬ﻫ‪‬ﺘﺪ‪‬ﻯ{ ]ﻃﻪ ‪ ،[82‬ﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺟ‪‬ﺒﲑ‪ )) :‬ﱠﰒ ﺍﺳﺘﻘﺎﻡ‪ ،‬ﻗﺎﻝ‪ :‬ﻟﺰﻭﻡ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ (( ‪.‬‬
‫ﻭﻟﺌﻦ ﺯﺍﺩﻭﺍ ﻋﻠﻰ ﻫﺬﺍ ﺑﻴﺎ ﹶﻥ ﻓﺴﺎﺩ ﻣﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ ﻟﻜﺎﻥ ﺫﻟﻚ ﺃﺩ ﱠﻝ ﻋﻠﻰ ﺻﺪﻕ ﺍﻟﺘﻮﺑﺔ‪.‬‬
‫ﻭﺗﻔﺼﻴﻠﹸﻪ ﻳﻜﻮﻥ ﺑﺄﻥ ﻳﻌﺮﻓﻮﺍ ﺧﻄﺄﹶﻫﻢ ﺣ ‪‬ﻖ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﱠﰒ ﻳ‪‬ﺼﻠﺤﻮﻩ ﺛﺎﻧﻴﹰﺎ ﻣﺎ ﺍﺳﺘﻄﺎﻋﻮﺍ‪ ،‬ﱠﰒ ﻳ‪‬ﺒﻴ‪‬ﻨﻮﺍ ﻟﻐﲑﻫﻢ‬
‫ﺕ ﺍﻟﺪﻣﻮﻳﺔ‪ ،‬ﻭﻳﺘﺠﻨ‪‬ﺒﻮﺍ ﺳﺒﻴﻠﹶﻬﺎ؛ ﻷﻧ‪‬ﻬﺎ ﺷﺆ ‪‬ﻡ ﻋﻠﻰ ﺍﻷﻣ‪‬ﺔ‬
‫ﺱ ﺣﻘﻴﻘ ﹶﺔ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺍ ِ‬
‫ﺛﺎﻟﺜﺎﹰ‪ ،‬ﺣﱴ ﻳﻌﻠ ‪‬ﻢ ﺍﻟﻨﺎ ‪‬‬
‫ﺏ‬
‫ﺏ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ﺍﻟ‪‬ﺘﻮ‪‬ﺍ ‪‬‬
‫ﻚ ﹶﺃﺗ‪‬ﻮ ‪‬‬
‫ﺻ ﹶﻠﺤ‪‬ﻮﺍ ‪‬ﻭ‪‬ﺑﻴ‪‬ﻨ‪‬ﻮﺍ ﹶﻓﺄﹸﻭﹶﻟِﺌ ‪‬‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ِ} :‬ﺇﻻﱠ ﺍﻟﱠﺬِﻳ ‪‬ﻦ ﺗ‪‬ﺎﺑ‪‬ﻮﺍ ‪‬ﻭﹶﺃ ‪‬‬
‫ﺍﻟﺮ‪‬ﺣِﻴ ‪‬ﻢ{ ]ﺍﻟﺒﻘﺮﺓ ‪.[160‬‬
‫ﺃﻣ‪‬ﺎ ﻣﻌﺮﻓﺘﻬﻢ ﺧﻄﺄﹶﻫﻢ ﻓﻬﺬﺍ ﺃﺻ ﹸﻞ ﺗﻮﺑﺘِﻬﻢ ﺍﻟﺼﺎﺩﻗﺔ؛ ﺇﺫ ﻟﻮ ﻟﹶﻢ ﻳﻌﺮﻓﻮﺍ ﺧﻄﺄﹶﻫﻢ ﻣﻌﺮﻓ ﹰﺔ ﺷﺮﻋﻴﺔﹰ‪ ،‬ﻟﹶﻤﺎ‬
‫ﺗ‪‬ﻤﻜﱠﻨﻮﺍ ﻣﻦ ﺃﻥ ﻳﺘﻮﺑﻮﺍ ﺗﻮﺑ ﹰﺔ ﺷﺮﻋﻴﺔﹰ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻗﺪ ﻳﺘﻮﺑﻮﻥ ﺗﻮﺑﺔ ﺳﻴﺎﺳ ﹰﺔ! ﻓﻠﻴﺘﻮﺑﻮﺍ ﻋﻠﻰ ﺑﻴ‪‬ﻨﺎﺕ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‬
‫ﻕ ﺍﻷﺳﻨ‪‬ﺔ‪.‬‬
‫ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻻ ﲢﺖ ﺇﺭﻫﺎﺏ ﺍﻟﺴﺠﻮﻥ ﻭﺩ ‪‬‬
‫ﻭﻫﺬﺍ ﻳﻜﻮﻥ ﺑﺎﻻﺗ‪‬ﺼﺎﻝ ﺑﺄﻫﻞ ﺍﻟﻌﻠﻢ؛ ِﻟﻴ‪ ‬ﹾﻄﻠِﻌﻮﻫﻢ ﻋﻠﻰ ﺍﳊ ‪‬ﻖ ﰲ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﺣﱴ ﻟﻮ ﻫﺎﺟﺖ ﻓﺘﻨ ﹸﺔ ـ‬
‫ﻻ ﻗﺪ‪‬ﺭ ﺍﷲ ـ ﻟﹶﻢ ﻳﻜﻮﻧﻮﺍ ﺇﺣﺪﻯ ﺃﺩﻭﺍ‪‬ﺎ‪ ،‬ﺑﻞ ﺛﺒﺘﻮﺍ ﻓﻴﻬﺎ ﺛﺒﺎﺕ ﺍﳉﺒﺎﻝ ﺍﻟﺮﻭﺍﺳﻲ‪ ،‬ﻭﺇﻥ ﲤﺎﻷ ﻋﻠﻴﻬﺎ ﺍﳉ ‪‬ﻦ‬
‫)‪ (1‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺳﻌﺪ )‪ ،(169/4‬ﻭﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ ﰲ ﺍﻹﺷﺮﺍﻑ ﰲ ﻣﻨﺎﺯﻝ ﺍﻷﺷﺮﺍﻑ )‪ ،(7‬ﻭﺣﺴ‪‬ﻦ ﺇﺳﻨﺎﺩﻩ ﺃﺧﻮﻧﺎ ﻋﻤﺎﺭ ﲤﺎﻟﺖ ﰲ‬
‫ﲢﻘﻴﻘﻪ ﻟﻜﺘﺎﺏ‪ :‬ﲢﺮﱘ ﺍﻟﻘﺘﻞ ﻭﺗﻌﻈﻴﻤﻪ‪ ،‬ﻟﻌﺒﺪ ﺍﻟﻐﲏ ﺍﳌﻘﺪﺳﻲ )ﺹ‪.(187:‬‬
‫)‪ (2‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﰲ ﺗﻔﺴﲑﻩ ﻛﻤﺎ ﰲ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ )‪ ،(304/4‬ﻭﻣﻦ ﻃﺮﻳﻘﻪ ﺭﻭﺍﻩ ﺍﺑﻦ ﺑﻄﺔ ﰲ ﺍﻹﺑﺎﻧﺔ ـ ﺍﻹﳝﺎﻥ )‪،(78‬‬
‫ﻭﺍﻟﻼﻟﻜﺎﺋﻲ ﰲ ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻻﻋﺘﻘﺎﺩ )‪.(72‬‬

‫ﻭﺍﻷﻧﺎﺳﻲ‪.‬‬
‫ﺺ ﻋﻠﻰ ‪‬ﺧﺮ‪‬ﻗﻪ؛ ﻓﺈ ﱠﻥ )) ﻣﻦ ﺍﻟﻌﺼﻤﺔ ﺃ ﱠﻻ ﲡﺪ! ((‪،‬‬
‫ﻭﻟﻴ‪‬ﺤﺬﺭﻭﺍ ﻣﻦ ﺗﻮﺑ ِﺔ ﻣ‪‬ﻦ ﺭﺩ‪‬ﻩ ﺍﳉﺪﺍﺭ ﻭﻫﻮ ﺣﺮﻳ ‪‬‬
‫ﻭﻟﻜﻦ ﻟﻴﺘﻮﺑﻮﺍ ﺗﻮﺑﺔ ﻗﺎﺩ ٍﺭ ﻋﻠﻰ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻘﺪﱘ ﺍﻟﻔﺎﺳﺪ‪ ،‬ﻭﻟﻜﻦ ﻳﺘﺮﻛﻪ ﻟﻮﺟ ِﻪ ﺍﷲ‪.‬‬
‫ﺏ ﺍﻟﻔﱳ؛ ﻓﺈ ﱠﻥ ﻣﻨﻬﺎ ﻧﺸ ‪‬ﺮ ﻣﺴﺎﻭﺉ ﺍﻟﺴﻼﻃﲔ‪ ،‬ﻭﺍﻟﺘﺤﺰ‪‬ﺏ‬
‫ﻭﻟﻴﻜﻮﻧﻮﺍ ﻣﻐﺎﻟﻴ ‪‬ﻖ ﻟﻠﺸﺮ‪ ،‬ﻭﻟﻴﺤﺬﺭﻭﺍ ﺃﺳﺒﺎ ‪‬‬
‫ﺿﺪ‪‬ﻫﻢ‪ ،‬ﻭﺍﻧﺘﻬﺎﺯ ﹸﻓﺮ‪‬ﺹ ﺿﻌﻔﻬﻢ‪ ،‬ﻹﺛﺎﺭﺓ ﺍﻟﻌﺎﻣ‪‬ﺔ ﻋﻠﻴﻬﻢ ﻭﻏﲑﻫﺎ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺸﺮﻭﺭ؛ ﻓﺈ ﱠﻥ ﺍﻟﺘ ﱡﱰ ‪‬ﻩ ﻋﻦ ﻫﺬﺍ‬
‫ﻛﻠﱢﻪ ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺻﺪﻕ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﺻﻔﺎﺀ ﺍﻟﺴﺮﻳﺮﺓ‪.‬‬
‫ﲔ ﻋﻠﻰ ﺩﻡ ﺧﻠﻴﻔﺔ ﺃﺑﺪﹰﺍ ﺑﻌﺪ ﻋﺜﻤﺎﻥ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻳﺎ ﺃﺑﺎ‬
‫ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋ‪‬ﻜﻴﻢ ﺭﲪﻪ ﺍﷲ‪ )) :‬ﻻ ﹸﺃﻋ ‪‬‬
‫)‪(1‬‬
‫ﺖ ﹶﺃ ‪‬ﻋﺪ‪ ‬ﺫِﻛ ‪‬ﺮ ﻣﺴﺎﻭﻳ ِﻪ ‪‬ﻋﻮ‪‬ﻧﹰﺎ ﻋﻠﻰ ﺩﻣﻪ (( ‪.‬‬
‫ﺖ ﻋﻠﻴﻪ؟ ﻗﺎﻝ‪ :‬ﻛﻨ ‪‬‬
‫ﻣﻌﺒﺪ! ﹶﺃ ‪‬ﻭ ﹶﺃ ‪‬ﻋ ‪‬ﻨ ‪‬‬
‫ﷲ ﻋﻨﻬﻢ ﻭﺃﻥ ﻳﻐﻔﺮ ﳍﻢ ﻣﺎ ﺳﻠﻒ؛ ﻓﺈﻧ‪‬ﻪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ‪ ،‬ﻭﺍﻟﻌﺰﻳﺰ‬
‫ﻭﻟﻴ‪‬ﻜﻦ ﳘﱡﻬﻢ ﺍﻷﻛﱪ ﺃﻥ ﻳﺮﺿﻰ ﺍ ُ‬
‫ﺐ ﻳ‪‬ﺒﺎﱃ‪ ،‬ﻭﻟﻴ‪‬ﻜﺒ‪‬ﺮ‬
‫ﺐ ﺍﻟﺬﻱ ﻣﺎ ﺑﻌﺪﻩ ﻏﻀ ‪‬‬
‫ﺍﳉﺒ‪‬ﺎﺭ ﻭﺍﻟﻜﺒﲑ ﺍﳌﺘﻌﺎﻝ ﺍﻟﺬﻱ ﺗ‪‬ﺨﺸﻰ ﺳ‪‬ﻄﻮﺗ‪‬ﻪ‪ ،‬ﻭﻏﻀﺒ‪‬ﻪ ﻫﻮ ﺍﻟﻐﻀ ‪‬‬
‫ﻃﻤﻌ‪‬ﻬﻢ ﰲ ﻋﻔﻮ ﺍﷲ‪ ،‬ﻭﻻ ﻳ‪‬ﻀﲑ‪‬ﻫﻢ ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺧﻠﻴﻞ ﺍﻟﺮﲪﻦ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪:‬‬
‫}ﻭ‪‬ﺍﻟﱠﺬِﻱ ﹶﺃ ﹾﻃ ‪‬ﻤ ‪‬ﻊ ﺃﹶﻥ ‪‬ﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﻟِﻲ ‪‬ﺧﻄِﻴﹶﺌﺘِﻲ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﻟﺪ‪‬ﻳ ِﻦ{ ]ﺍﻟﺸﻌﺮﺍﺀ ‪.[82‬‬
‫ﻭﺇﻟﻴﻜﻢ ﻫﺬﻩ ﺍﻟﻌﱪﺓ‪:‬‬
‫ﳊﺠ‪‬ﺎﺝ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﱠﰒ‬
‫ﻛﺎﻥ ﻣﺴﻠﻢ ﺑ ‪‬ﻦ ‪‬ﻳﺴ‪‬ﺎﺭ ـ ﺭﲪﻪ ﺍﷲ ـ ِﻣﻤ‪‬ﻦ ﺧﺮﺝ ﻣﻊ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﺯﻣﻦ ﺍ ﹶ‬
‫ﺝ ﻟﻴﺲ ﺑﺎﻟﻮﺍﱄ ﺍﻟﺬﻱ ﺗ‪‬ﺤ ‪‬ﻤ ‪‬ﺪ ﺳﲑﺗ‪‬ﻪ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ‬
‫ﺗﺎﺏ ﻣﻦ ﺫﻟﻚ ﻭﻧﺪﻡ ﻧﺪﺍﻣ ﹰﺔ ﺷﺪﻳﺪﺓﹰ‪ ،‬ﻣﻊ ﺃ ﱠﻥ ﺍﳊﺠ‪‬ﺎ ‪‬‬
‫ﺖ ﺳﻴ‪‬ﺪﹰﺍ ﻣﻦ ﺳﺎﺩﺍﺗﻜﻢ ﺩﺧﻞ ﺍﻟﻜﻌﺒﺔﹶ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻣ‪‬ﻦ ﻫﻮ ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ؟ ﻗﺎﻝ‪ :‬ﻣﺴﻠﻢ ﺑﻦ‬
‫ﻣﻜﺤﻮﻝ‪ )) :‬ﺭﺃﻳ ‪‬‬
‫ﺖ‪ :‬ﻷﻧﻈﹸﺮ ﱠﻥ ﻣﺎ ﻳﺼﻨ ‪‬ﻊ ﻣﺴﻠ ‪‬ﻢ ﺍﻟﻴﻮﻡ‪.‬‬
‫ﻳﺴﺎﺭ‪ ،‬ﻓﻘﻠ ‪‬‬
‫ﳊﺠ‪‬ﺮ ﺍﻷﺳﻮﺩ ﻳﺪﻋﻮ ﻗﺪﺭ ﺃﺭﺑﻌﲔ ﺁﻳﺔ‪ ،‬ﱠﰒ ﲢﻮ‪‬ﻝ ﺇﱃ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ‬
‫ﻓﻠﻤ‪‬ﺎ ﺩﺧﻞ ﻗﺎﻡ ﰲ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍ ﹶ‬
‫ﻓﻴﻬﺎ ﺍﻟﺮﻛﻦ ﻓﻘﺎﻡ ﻳﺪﻋﻮ ﻗﺪﺭ ﺃﺭﺑﻌﲔ ﺁﻳﺔ‪ ،‬ﱠﰒ ﲢﻮ‪‬ﻝ ﺇﱃ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﻟﺪﺭﺟﺔ ﻓﻘﺎﻡ ﻳﺪﻋﻮ ﻗﺪﺭ ﺃﺭﺑﻌﲔ‬
‫ﺁﻳﺔ‪ ،‬ﱠﰒ ﺟﺎﺀ ﺣﱴ ﻗﺎﻡ ﺑﲔ ﺍﻟﻌﻤﻮﺩﻳﻦ ﻋﻨﺪ ﺍﻟﺮ‪‬ﺧﺎﻣﺔ ﺍﳊﻤﺮﺍﺀ‪ ،‬ﻓﺼﻠﱠﻰ ﺭﻛﻌﺘﲔ‪ ،‬ﻓﻠﻤ‪‬ﺎ ﺳﺠﺪ ﻗﺎﻝ‪ :‬ﺍﻟﻠﱠﻬﻢ‪‬‬
‫ﺖ ﻳﺪﺍﻱ‪ ،‬ﰒﱠ ﺑﻜﻰ ﺣﱴ ﺑﻞﱠ‬
‫ﺖ ﻳﺪﺍﻱ‪ ،‬ﺍﻟﻠﱠﻬﻢ‪ ‬ﺍﻏﻔِﺮ ﱄ ﺫﻧﻮﰊ ﻭﻣﺎ ﻗﺪ‪‬ﻣ ‪‬‬
‫ﺍﻏﻔِﺮ ﱄ ﺫﻧﻮﰊ ﻭﻣﺎ ﻗﺪ‪‬ﻣ ‪‬‬
‫)‪(2‬‬
‫ﺍﻟـﻤﺮﻣﺮ (( ‪.‬‬
‫ﻭﻷﰊ ﻧﻌﻴﻢ ﺯﻳﺎﺩﺓ ﻗﺎﻝ ﻓﻴﻬﺎ ﺍﻟﺮﺍﻭﻱ‪ )) :‬ﻓ‪‬ﻴﺮ‪‬ﻭﻥ ﺃﻧ‪‬ﻪ ﺫﹶﻛﺮ ﺫﻟﻚ ﺍﳌﺸﻬ ‪‬ﺪ ﺍﻟﺬﻱ ﺷﻬﺪ‪‬ﻩ ﻳﻮﻡ ﺩﻳﺮ‬
‫ﺍﳉﻤﺎﺟﻢ! ((‪.‬‬
‫)‪ (1‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺳﻌﺪ )‪ ،(115/6‬ﻭﺍﻟﻔﺴﻮﻱ ﰲ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺘﺎﺭﻳﺦ )‪ 231/1‬ـ ‪ (232‬ﺑﺴﻨﺪ ﺻﺤﻴﺢ‪.‬‬
‫)‪ (2‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ ﺗﺎﺭﳜﻪ )‪ 137/58‬ـ ‪ ،(138‬ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺍﳊﻠﻴﺔ )‪.(294/2‬‬

‫ﻳﺮﻳﺪ ﺧﺮﻭﺟ‪‬ﻪ‪ ،‬ﻓﺘﺄﻣ‪‬ﻞ ﻫﺬﻩ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻣﺎ ﺃﺻﺪﻗﻬﺎ!‬
‫ﺝ ﻣﻊ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﻣ‪‬ﻜﺮ‪‬ﻫﺎﹰ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺃﻳﻮﺏ‬
‫ﻣﻊ ﺃﻧ‪‬ﻪ ﳚﺐ ﺍﻟﺘﻨﺒ‪‬ﻪ ﺇﱃ ﺃ ﱠﻥ ﻣﺴﻠ ‪‬ﻢ ﺑ ‪‬ﻦ ﻳﺴﺎﺭ ﺃﹸﺧﺮ ‪‬‬
‫ﺍﻟﺴﺨﺘﻴﺎﱐ‪ )) :‬ﻗﻴﻞ ﻻﺑﻦ ﺍﻷﺷﻌﺚ‪ :‬ﺇﻥ ﺳﺮ‪‬ﻙ ﺃﻥ ﻳ‪‬ﻘﺘ‪‬ﻠﻮﺍ ﺣﻮﻟﻚ ﻛﻤﺎ ﻗﹸﺘﻠﻮﺍ ﺣﻮﻝ ﲨﻞ ﻋﺎﺋﺸﺔ ﻓﺄﺧﺮِﺝ‬
‫)‪(1‬‬
‫ﻣﺴﻠ ‪‬ﻢ ﺑ ‪‬ﻦ ﻳﺴﺎﺭ ﻣﻌﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺄﺧﺮﺟﻪ ﻣ‪‬ﻜﺮ‪‬ﻫﹰﺎ! (( ‪.‬‬
‫ﳊﺠ‪‬ﺎﺝ ﻭﻫﻮ ﻣ‪‬ﻜ ‪‬ﺮﻩ‪ ،‬ﻣﻊ ﺃﻧ‪‬ﻪ ﻟﹶﻢ‬
‫ﻗﻠﺖ‪ :‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﻫﻲ ﺗﻮﺑ ﹸﺔ ﻣ‪‬ﻦ ﺷﺎﺭﻙ ﰲ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﻣﺜﻞ ﺍ ﹶ‬
‫ﻳ‪‬ﻌﻤِﻞ ﻓﻴﻪ ﺳﻴﻔﹰﺎ ﻭﱂ ‪‬ﻳﺮِﻕ ﺩﻣﺎﹰ‪ ،‬ﻓﺄ‪‬ﻧﻌِﻢ ‪‬ﺎ ﺗﻮﺑﺔ!‬
‫ﺾ‬
‫ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ ﺃ ﱠﻥ ﻣﺴﻠﻤﹰﺎ ـ ﺭﲪﻪ ﺍﷲ ـ ﻓﺰﻉ ﻫﺬﺍ ﺍﻟﻔﺰﻉ ﺍﻟﻌﻈﻴﻢ؛ ﻷﻧ‪‬ﻪ ﻗﺪ ﻗﻴﻞ ﻟﻪ‪ :‬ﺭﲟﺎ ﺭﺁﻙ ﺑﻌ ‪‬‬
‫ﻒ ﺍﳋﻮﺍﺭﺝ ﻓﺎﳔﺪﻉ ﺑﻚ‪ ،‬ﻭﺧﺮﺝ ﺗﺄﺳ‪‬ﻴﹰﺎ ﺑﻚ ﺣﱴ ﻗﹸﺘﻞ‪ ،‬ﻓﻘﺪ ﺭﻭﻯ ﺃﺑﻮ ﻗِﻼﺑﺔ‪ )) :‬ﺃ ﱠﻥ ﻣﺴﻠﻢ‬
‫ﺍﻟﻨﺎﺱ ﰲ ﺻ ‪‬‬
‫ﺤﺒ‪‬ﻪ ﺇﱃ ﻣﻜﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﺎﻝ ﱄ ـ ﻭﺫﻛﺮ ﺍﻟﻔﺘﻨﺔ ـ‪ :‬ﺇﻧ‪‬ﻲ ﺃﲪ ‪‬ﺪ ﺍﷲ ﺇﻟﻴﻚ ﺃﻧ‪‬ﻲ ﻟﹶﻢ ﺃ ‪‬ﺭ ِﻡ ﻓﻴﻬﺎ‬
‫ﺻِ‬
‫ﺑ ‪‬ﻦ ﻳﺴﺎﺭ ‪‬‬
‫ﺑﺴﻬﻢٍ‪ ،‬ﻭﱂ ﺃﻃﻌﻦ ﻓﻴﻬﺎ ﺑﺮ‪‬ﻣﺢٍ‪ ،‬ﻭﻟﹶﻢ ﺃﺿﺮﺏ ﻓﻴﻬﺎ ﺑﺴﻴﻒٍ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻟﻪ‪ :‬ﻳﺎ ﺃﺑﺎ ﻋﺒﺪ ﺍﷲ! ﻓﻜﻴﻒ ِﺑﻤ‪‬ﻦ‬
‫ﻒ ﺇﻻﱠ ﻭﻫﻮ ﻋﻠﻰ‬
‫ﺭﺁﻙ ﻭﺍﻗﻔﹰﺎ ﰲ ﺍﻟﺼﻒ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﻫﺬﺍ ﻣﺴﻠ ‪‬ﻢ ﺑ ‪‬ﻦ ﻳﺴﺎﺭ‪ ،‬ﻭﺍﷲ! ﻣﺎ ﻭﻗﻒ ﻫﺬﺍ ﺍﳌﻮﻗ ‪‬‬
‫ﺍﳊﻖ‪ ،(‬ﻓﺘﻘﺪ‪‬ﻡ ﻓﻘﺎﺗ‪‬ﻞ ﺣﱴ ﻗﹸﺘﻞ؟!‬
‫ﺖ ﻟﻪ ﺷﻴﺌﹰﺎ!! ((‬
‫ﺖ ﺃﻧ‪‬ﻲ ﱂ ﺃﻛﻦ ﻗﻠ ‪‬‬
‫ﻗﺎﻝ‪ :‬ﻓﺒﻜﻰ ﻭﺑﻜﻰ ﺣﱴ ﺗ‪‬ﻤﻨ‪‬ﻴ ‪‬‬

‫)‪(2‬‬

‫‪.‬‬

‫ﺖ ﻓﻴﻬﺎ!! ((‪.‬‬
‫ﺽ ﺍﻧﺸﻘﱠﺖ ﻓﺪﺧﻠ ‪‬‬
‫ﺕ ﺃ ﱠﻥ ﺍﻷﺭ ‪‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ‪ )) :‬ﻓﺒﻜﻰ ـ ﻭﺍﷲ! ـ ﺣﱴ ‪‬ﻭﺩِﺩ ‪‬‬
‫ﻫﺬﻩ ﻫﻲ ﺳﲑ ﹸﺓ ﺍﻟﺴﻠﻒ‪ ،‬ﻭﺗﻠﻚ ﻫﻲ ﺗﻮﺑﺘ‪‬ﻬﻢ‪ ،‬ﻓﺨﺬﻫﺎ ﲰﺤ ﹰﺔ ﻃﻴ‪‬ﺒﺔ ‪‬ﺎ ﻧﻔﺴ‪‬ﻚ‪ ،‬ﻭﺍﺣﺬﺭ ﻣﻦ ﺍﻟﺘﺄﻭﻳﻼﺕ‬
‫ﺍﻟﻔﺎﺳﺪﺓ‪ ،‬ﻭﺍﻻﻋﺘﺬﺍﺭﺍﺕ ﺍﻟﺒﺎﺭﺩﺓ!‬
‫ﺐ ﹶﺃ ‪‬ﻭ ﹶﺃﹾﻟﻘﹶﻰ ﺍﻟﺴ‪ ‬ﻤ ‪‬ﻊ ‪‬ﻭ ‪‬ﻫ ‪‬ﻮ ‪‬ﺷﻬِﻴ ‪‬ﺪ{ ]ﻕ ‪.[37‬‬
‫ﻚ ﹶﻟ ِﺬ ﹾﻛﺮ‪‬ﻯ ِﻟﻤ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﹶﻟ ‪‬ﻪ ﹶﻗ ﹾﻠ ‪‬‬
‫}ِﺇﻥﱠ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫******‬
‫ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺍﻟﻀﺮﻭﺭﺓ ﺇﱃ ﺍﻟﻌﻠﻢ ﻭﺃﻫﻠﻪ‬
‫ﻛﻤﺎ ﺃﺗﻘﺪ‪‬ﻡ ﺑﺎﻟﻨﺼﺢ ﻟﻠﺠﻤﻴﻊ ﺑﺄﻥ ﻳﺘﻌﻠﱠﻤﻮﺍ ﺩﻳ ‪‬ﻦ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟﻞﱠ‪ ،‬ﻭﺃﻥ ﳚﺘﻬﺪﻭﺍ ﻟﺘﻜﻮﻳﻦ ﻋﻠﻤﺎﺀ ﻟﺒﻠﺪﻫﻢ؛‬
‫ﻓﺈ ﱠﻥ ﲨﻴﻊ ﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ ﲝﺎﺟﺔ ﺇﱃ ﻋﻠﻤﺎﺀ ﺭﺑ‪‬ﺎﻧﻴ‪‬ﲔ‪.‬‬
‫)‪ (1‬ﺭﻭﺍﻩ ﺍﻟﻔﺴﻮﻱ ﰲ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺘﺎﺭﻳﺦ )‪ ،(86/2‬ﻭﺍﺑﻦ ﻋﺴﺎﻛﺮ ﺃﻳﻀﹰﺎ )‪ (146/58‬ﺑﺴﻨﺪ ﺻﺤﻴﺢ‪.‬‬
‫)‪ (2‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ )‪ ،(302/2‬ﻭﺍﻟﻔﺴﻮﻱ ﰲ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺘﺎﺭﻳﺦ )‪ 86/2‬ـ ‪ ،(87‬ﻭﺍﺑﻦ ﺳﻌﺪ ﰲ ﺍﻟﻄﺒﻘﺎﺕ‬
‫)‪ ،(188/7‬ﻭﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ ﺗﺎﺭﳜﻪ )‪ 146/58‬ـ ‪ (147‬ﺑﺴﻨﺪ ﺻﺤﻴﺢ‪.‬‬

‫ﺐ ﻣﺘﺪ‪‬ﻳﻦ‪ ،‬ﻟﻜﻨ‪‬ﻪ ﺃﺿﺤﻰ ـ ﺑﻌﺪ‬
‫ﺝ ﺑﻼﺩ ﺍﷲ ﺇﻟﻴﻬﻢ‪ ،‬ﻓﻘﺪ ﺃﻗﻔﺮﺕ ﺃﺭﺿ‪‬ﻬﺎ ﻣﻨﻬﻢ‪ ،‬ﻭﺍﻟﺸﻌ ‪‬‬
‫ﻭﺍﳉﺰﺍﺋﺮ ﺃﺣﻮ ‪‬‬
‫ﲨﻌﻴﺔ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺍﳉﺰﺍﺋﺮﻳ‪‬ﲔ ـ ﻛﻐﻨ‪‬ﻢ ﺑﻼ ﺭﺍﻉٍ‪ ،‬ﻓﻠﺬﻟﻚ ﺍﺳﺘﺨﻔﱠﻪ ﻛ ﱡﻞ ﺩﺍﻉٍ‪ ،‬ﻛﻤﺎ ﻗﻴﻞ‪:‬‬
‫ﻑ ﺍﳍﻮﻯ ﻓﺼﺎﺩﻑ ﻗﻠﺒﹰﺎ ﺧﺎﻟﻴﹰﺎ ﻓﺘﻤﻜﱠﻨﺎ‬
‫ﺃﺗﺎﱐ ﻫﻮﺍﻫﺎ ﻗﺒﻞ ﺃﻥ ﺃﻋﺮ ‪‬‬
‫ﻓﺄﺩﺭِﻛﻮﺍ ﹸﺃ ‪‬ﻣﺘ‪‬ﻜﻢ ﺑﺼﻨﺎﻋ ِﺔ ﻋﻠﻤﺎﺀ ﳛﻤﻴﻜﻢ ‪‬ﻢ ﺍﷲ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳ‪‬ﺪﺍﳘﻜﻢ ﻣﺎ ﻫﻮ ﺷ ‪‬ﺮ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﻭﺍﻫﻲ‪،‬‬
‫ﻭﺗﻐﺸﺎﻛﻢ ﺣﲑ ﹲﺓ ﻟﻴﺲ ﳍﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻛﺎﺷﻔﺔ!!‬
‫ﻭﺍﻧﺘﺨﺒﻮﺍ ﻟﹶﻬﺎ ﻣﻦ ﺃﺑﻨﺎﺋﻜﻢ ﺃﻭﻗﺪ‪‬ﻫﻢ ﻗﺮﳛﺔ‪ ،‬ﻭﺃﺑﺮ‪‬ﻫﻢ ﻧﺼﻴﺤﺔ‪ ،‬ﻭﺃﺳﺪ‪‬ﻫﻢ ﻧﻈﺮﺍﹰ‪ ،‬ﻭﺃﻭﻓﺮ‪‬ﻫﻢ ﺫﻛﺎﺀً‪،‬‬
‫ﻭﺃﻏﺰﺭﻫﻢ ﺣﻔﻈﺎﹰ‪ ،‬ﻭﺃﺯﻛﺎﻫﻢ ﺯﻛﺎ ًﺀ‪.‬‬
‫ﻉ ﻣﻌﺎﻧﺪٍ‪ ،‬ﻭﺣﻔﻈﹰﺎ ﻣﻦ ﻛ ﱢﻞ ﺷﻴﻄﺎﻥ ﻣﺎﺭِﺩ!‬
‫ﻭﻣﺎ ﻭ‪‬ﺟﺪ ﺍﻟﻌﻠﻤﺎﺀ ﺇ ﱠﻻ ﻛﺎﻧﻮﺍ ﻟﻘﻮﻣﻬﻢ ﺃﻣﻨ ﹰﺔ ﻣﻦ ﻛ ﱢﻞ ﻣﺒﺘ ِﺪ ٍ‬
‫ﻱ ﻣﻦ ﺭﺃﻱ‬
‫ﺖ ﻗﺪ ‪‬ﺷ ‪‬ﻐ ﹶﻔﻨِﻲ ﺭﺃ ‪‬‬
‫ﺼ ﹶﺔ ﺍﻵﺗﻴﺔ‪ :‬ﻓﻌﻦ ﻳﺰﻳﺪ ﺍﻟﻔﻘﲑ ﻗﺎﻝ‪ )) :‬ﻛﻨ ‪‬‬
‫ﻭﺃﺭﺟﻮ ﺃﻥ ﺗﺘﺄﻣ‪‬ﻠﻮﺍ ﻫﺬﻩ ﺍﻟﻘ ‪‬‬
‫)‪(2‬‬
‫)‪(1‬‬
‫ﺝ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻤﺮﺭﻧﺎ‬
‫ﺍﳋﻮﺍﺭﺝ ‪ ،‬ﻓﺨﺮﺟﻨﺎ ﰲ ﻋِﺼﺎﺑ ٍﺔ ﺫﻭﻱ ﻋﺪﺩ ﻧﺮﻳﺪ ﺃﻥ ﻧ‪‬ﺤﺞ‪ ،‬ﰒﱠ ﳔﺮ ‪‬‬
‫ﺲ ﺇﱃ ﺳﺎﺭﻳ ٍﺔ ـ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻋﻠﻰ ﺍﳌﺪﻳﻨﺔ ﻓﺈﺫﺍ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻳ‪‬ﺤﺪ‪‬ﺙ ﺍﻟﻘﻮ ‪‬ﻡ ـ ﺟﺎﻟ ‪‬‬
‫)‪(3‬‬
‫ﺐ ﺭﺳﻮﻝ ﺍﷲ! ﻣﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﺗ‪‬ﺤﺪ‪‬ﺛﻮﻥ؟ ﻭﺍﷲ‬
‫ﺖ ﻟﻪ‪ :‬ﻳﺎ ﺻﺎﺣ ‪‬‬
‫ﻓﺈﺫﺍ ﻫﻮ ﻗﺪ ﺫﻛﺮ ﺍﳉﻬﻨ‪‬ﻤﻴ‪‬ﲔ ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻘﻠ ‪‬‬
‫ﺨ ‪‬ﺮﺟ‪‬ﻮﺍ ِﻣ ‪‬ﻦ‬
‫ﻚ ﻣ‪‬ﻦ ‪‬ﺗ ‪‬ﺪ ِﺧ ِﻞ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ﹶﻓ ﹶﻘ ‪‬ﺪ ﹶﺃ ‪‬ﺧ ‪‬ﺰ‪‬ﻳ‪‬ﺘ ‪‬ﻪ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ ‪ ،[192‬ﻭ} ﹸﻛﻠﱠﻤ‪‬ﺎ ﹶﺃﺭ‪‬ﺍﺩ‪‬ﻭﺍ ﺃﹶﻥ ‪‬ﻳ ‪‬‬
‫ﻳﻘﻮﻝ‪ِ} :‬ﺇﻧ‪ ‬‬
‫ﺍﻟﻨ‪‬ﺎ ِﺭ ﹸﺃﻋِﻴﺪ‪‬ﻭﺍ ﻓِﻴﻬ‪‬ﺎ{ ]ﺍﻟﺴﺠﺪﺓ ‪ ،[30‬ﻓﻤﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﺗﻘﻮﻟﻮﻥ؟‬
‫ﺖ‪ :‬ﻧﻌﻢ!‬
‫ﻗﺎﻝ‪ :‬ﻓﻘﺎﻝ‪ :‬ﺃﺗﻘﺮﹸﺃ ﺍﻟﻘﺮﺁﻥﹶ؟ ﻗﻠ ‪‬‬
‫ﺖ‪ :‬ﻧﻌﻢ!‬
‫ﺖ ﺑِﻤﻘﺎﻡ ﳏﻤﺪ ‪ ،‬ﻳﻌﲏ ﺍﻟﺬﻱ ﻳﺒﻌﺜﻪ ﻓﻴﻪ؟ ﻗﻠ ‪‬‬
‫ﻗﺎﻝ‪ :‬ﻓﻬﻞ ﲰﻌ ‪‬‬
‫)‪(4‬‬
‫ﷲ ﺑﻪ ﻣ‪‬ﻦ ﻳ‪‬ﺨﺮﺝ ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻓﺈﻧ‪‬ﻪ ﻣﻘﺎﻡ ﳏﻤﺪ  ﺍﶈﻤﻮﺩ ﺍﻟﺬﻱ ﻳ‪‬ﺨﺮﺝ ﺍ ُ‬
‫ﺖ ﻭﺿ ‪‬ﻊ ﺍﻟﺼ‪‬ﺮﺍﻁ ﻭﻣ ‪‬ﺮ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺃﺧﺎﻑ ﺃﻥ ﻻ ﺃﻛﻮﻥ ﺃﺣﻔﻆ ﺫﺍﻙ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﱠﰒ ﻧ‪‬ﻌ ‪‬‬
‫ﻗﺎﻝ‪ :‬ﻏﲑ ﺃﻧ‪‬ﻪ ﻗﺪ ﺯﻋﻢ ﺃ ﱠﻥ ﻗﻮﻣﹰﺎ ﻳ‪‬ﺨﺮﺟﻮﻥ ﻣﻦ ﺍﻟﻨﺎﺭ ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻓﻴﻬﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻳﻌﲏ ﻓﻴﺨﺮﺟﻮﻥ‬
‫ﻛﺄﻧ‪‬ﻬﻢ ﻋﻴﺪﺍﻥ ﺍﻟﺴﻤﺎﺳﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻴﺪﺧﻠﻮﻥ ‪‬ﺮﹰﺍ ﻣﻦ ﺃ‪‬ﺎﺭ ﺍﳉﻨ‪‬ﺔ ﻓﻴﻐﺘﺴﻠﻮﻥ ﻓﻴﻪ‪ ،‬ﻓﻴﺨﺮﺟﻮﻥ ﻛﺄ‪‬ﻧﻬﻢ‬
‫ﺍﻟﻘﺮﺍﻃﻴﺲ‪.‬‬
‫)‪ (1‬ﻳﺮﻳﺪ ﻗﻮﻟﹶﻬﻢ ﺑﺘﺨﻠﻴﺪ ﺻﺎﺣﺐ ﺍﻟﻜﺒﲑﺓ ﰲ ﺍﻟﻨﺎﺭ‪.‬‬
‫)‪ (2‬ﻭﰲ ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃ ﱠﻥ ﺍﺳﺘﻐﻼﻝ ﻣﻮﺍﺳﻢ ﺍﻟﻌﺒﺎﺩﺓ ﳌﺂﺭﺏ ﺣﺰﺑﻴﺔ ﺳ‪‬ﻨ ﹲﺔ ﻗﺪﳝﺔ ﺑﺪﻋﻴ‪‬ﺔ‪ ،‬ﲢﺖ ﺳﺘﺎﺭ ﺃ ﱠﻥ ﺍﳊ ‪‬ﺞ ﻣﺆﲤ ‪‬ﺮ ﻋﺎﳌ ‪‬ﻲ! ﺃﻱ‪:‬‬
‫ﺿﺤ‪‬ﺖ ـ ﻋﻨﺪ‬
‫ﺃﻧ‪‬ﻬﻢ ﻻ ﻳﻬﻤ‪‬ﻬﻢ ﺃﻥ ﻳﻌﺒﺪﻭﺍ ﺍﷲ ﺑﻘﺪﺭ ﻣﺎ ﻳﻬﻤ‪‬ﻬﻢ ﺃﻥ ‪‬ﻳ‪‬ﺒﺜﱡﻮﺍ ﺑﺪ‪‬ﻋﻬﻢ‪ ،‬ﻻ ﺳﻴﻤﺎ ﻣﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﺳﻴﺎﺳﻴ‪‬ﺎ!! ﻭﻟﺬﻟﻚ ﺃ ‪‬‬
‫ﻚ ﻋﻨﻪ ﰲ ﻛ ﱢﻞ ‪‬ﺳﻨ‪‬ﺔ‪ ،‬ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ!‬
‫ﻗﻮﻡ ـ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﳊ ‪‬ﺞ ﺍﻟﱵ ﻻ ﺗﻨﻔ ‪‬‬
‫ﺝ ﻳ‪‬ﻨﻜﺮﻭﻥ ﺫﻟﻚ‪.‬‬
‫)‪ (3‬ﺃﻱ‪ :‬ﺍﻟﺬﻳﻦ ﳜﺮﺟﻮﻥ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺍﳋﻮﺍﺭ ‪‬‬
‫)‪ (4‬ﻳﺮﻳﺪ ﺍﻟﺬﻳﻦ ﻳ‪‬ﺨﺮﺟﻬﻢ ﺍﷲ ﻣﻦ ﺍﻟﻨﺎﺭ ﺑﺸﻔﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ ‪.‬‬

‫ﺏ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ؟!‬
‫ﻓﺮﺟﻌﻨﺎ‪ ،‬ﻗﻠﻨﺎ‪ :‬ﻭ‪‬ﻳﺤ‪‬ﻜﻢ! ﹶﺃﺗ‪‬ﺮ ‪‬ﻭ ﹶﻥ ﺍﻟﺸﻴ ‪‬ﺦ ﻳ‪‬ﻜ ِﺬ ‪‬‬
‫ﲑ ﺭ‪‬ﺟﻞ ﻭﺍﺣﺪ ((‪ ،‬ﺃﻭ ﻛﻤﺎ ﻗﺎﻝ ﺃﺑﻮ ﻧﻌﻴﻢ‬
‫ﻓﺮﺟﻌﻨﺎ‪ ،‬ﻓﻼ ـ ﻭﺍﷲ! ـ ﻣﺎ ﺧﺮﺝ ﻣﻨ‪‬ﺎ ﻏ ‪‬‬

‫)‪(1‬‬

‫‪.‬‬

‫ﲔ ﻣﻦ ﺷ ‪‬ﺮ ﺍﳋﻮﺍﺭﺝ ﻳﻮﻣﺌ ٍﺬ ﺑِﻤﺎ‬
‫ﻭﺍﻟﺸﺎﻫ ‪‬ﺪ ﻣﻦ ﺍﻟﻘﺼ‪‬ﺔ ﻇﺎﻫ ‪‬ﺮ ﻣﻦ ﻓﻘﺮﺗﻪ ﺍﻷﺧﲑﺓ؛ ﺇﺫ ‪‬ﻋﺼ‪‬ﻢ ﺍﷲ ﺍﳌﺴﻠﻤ ‪‬‬
‫ﺑﺜﱠﻪ ﺟﺎﺑ ‪‬ﺮ ﻣﻦ ﻋﻠ ٍﻢ ‪‬ﻭﺭِﺛﻪ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺍﻟﺘﻨﺒ‪‬ﻪ ﻫﻨﺎ ﺇﱃ ﺃﺛﺮ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ ﰲ ﺗﺜﺒﻴﺖ ﺍﳊ ‪‬ﻖ ﻭﺭ ‪‬ﺩ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻣﻊ ﺫﻟﻚ ﻓﻘﺪ ﻃﺎﺏ ﻟﻘﻮ ٍﻡ‬
‫ﺩﻋﻮﹲﺓ ﻣﻊ ﺍﻹﻋﺮﺍﺽ ﻋﻨﻬﺎ ﺍﺳﺘﻬﺎﻧﺔ ﺑﺄﺛﺮﻫﺎ‪ ،‬ﻭﺍﷲ ﻳﻬﺪﻱ ﻣﻦ ﻳﺸﺎﺀ ﺇﱃ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ‪.‬‬
‫ﺴﺪ‪ ،‬ﻣﺎ ﺣ ﱠﻞ ﺑﻪ‬
‫ﻭﻭﺍﻗ ‪‬ﻊ ﺍﳉﺰﺍﺋﺮ ﻣ‪‬ﺨﻮﻑ‪ ،‬ﻭﻟﻮ ﺯﺍﻟﺖ ﻋﻨﻪ ﺍﻟﻔﺘﻨﺔ ﺍﻵﻥ؛ ﻓﺈ ﱠﻥ ﺑﻼﺩﹰﺍ ﺑﻼ ﻋ‪‬ﻠﻤﺎﺀ ﺛﻐ ‪‬ﺮ ﻻ ‪‬ﻳ ‪‬‬
‫ﻱ ﺇ ﱠﻻ ﺗﻮﻃﱠﻦ‪ ،‬ﻭﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﱪﻳﺌﺔ ﺗﻌﻴﺶ ﺍﻷﻭﺑِﺌ ﹸﺔ‪.‬‬
‫ﻋﺪ ‪‬ﻭ ﻓﻜﺮ ‪‬‬
‫ﺐ ﻭﺍﳍﻨﺪﺳﺔ ﻭﺍﻟﺮﻳﺎﺿﻴﺎﺕ ﻭﻣﺎ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺒﻠﺪ ﻗﺪ ﺃﻏﻨﺎﻩ ﺍﷲ ﻋ ‪‬ﺰ ﻭﺟ ﱠﻞ ﺑﻌﻠﻤﺎﺀ ﰲ ﺍﻟﻄ ‪‬‬
‫ﻛﻤﺎ ﺃﻏﻨﺎﻩ ﺍﷲ ﺑـ )ﻓﻘﻬﺎﺀ ﺍﻟﻮﺍﻗﻊ!(‪ ،‬ﺃﻋﲏ ﺍﻟﺬﻳﻦ ﻳ‪‬ﺴﺘ‪‬ﻬﻮﻳﻬﻢ ﻣ‪‬ﻄﺎﺭﺩﺓ ﺍﻹﺫﺍﻋﺎﺕ ﻭﺍﳉﺮﺍﺋﺪ‪ ،‬ﻭﺍﻷﻣﺮ‬
‫ﷲ‪.‬‬
‫ﻟﻜﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﺃﻋﲏ ﻫﻢ ﻃِﺮﺍ ‪‬ﺯ ‪‬ﻧ ‪‬ﺪ ‪‬ﺭ ﻓﺄﹶﻧ ﹶﺬ ‪‬ﺭ!‬
‫ﻟﺬﻟﻚ ﺃﻗﻮﻝ‪ :‬ﻋﻠﻤﺎﺀ ﻻ ﻣ‪‬ﻔﻜﱢﺮﻳﻦ! ﻭﻓﻘﻬﺎﺀ ﻻ ﻣﺘﻔﻘﱢﻬﺔ ﻣ ‪‬ﺰﻭ‪‬ﺭﻳﻦ! ﻭﳎﺘﻬﺪﻳﻦ ﻻ )ﺩﻋﺎﺓ(‬

‫)‪(2‬‬

‫!‬

‫ﻋﻠﻰ ﻣﻮﺍﺋﺪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺗﺮﺑ‪‬ﻮﺍ‪ ،‬ﻭﻣِﻦ ﻣﻌﺘﻘﹶﺪ ﺍﻟﺴ‪‬ﻠﻒ ‪‬ﻧﻬ‪‬ﻠﻮﺍ ﺣﺘ‪‬ﻰ ﺍﺭﺗ ‪‬ﻮﻭ‪‬ﺍ‪.‬‬
‫*****‬
‫ﺍﻟﻨﺘﻴﺠﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﺍﳌﹸﻌﺮِﺿﻮﻥ ﻋﻦ ﺍﳍﺪﻱ ﺍﻟﻨﺒﻮﻱ‬
‫ﻻ ﻳ‪‬ﺠﻨﻮﻥ ﺇﻻﱠ ﺍﳋﻴﺒﺔ‬
‫ﻀﱢﻠ ‪‬ﻊ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻳﺴﺘﻔﻴﺪ ﺃﻭ ﱠﻝ ﻣﺎ ﻳﺴﺘﻔﻴﺪ ﻣﻦ ﺳﲑﺓ ﺍﻟﺮﺳﻮﻝ  ﰲ ﳎﺎﻫﺪﺓ ﺍﻟﺒﺎﻃﻞ؛‬
‫ﺇ ﱠﻥ ﺍﳌﺘ ‪‬‬
‫ﱯ  ﺇ ﱠﻻ ﻧﺘ ‪‬ﺞ ﻋﻦ ﺫﻟﻚ ﺍﻟ ﱢﺬﻟﱠﺔ ﻭﺍ ﹶﳍﻮ‪‬ﺍﻥ‪ ،‬ﻛﻤﺎ‬
‫ﻱ ﺍﻟﻨ ‪‬‬
‫ﻒ ﻫﺪ ‪‬‬
‫ﺣﱴ ﻳﺮﺳ ‪‬ﺦ ﰲ ﺍﻟﻘﻠﺐ ﺃ ﱠﻥ ﻣﺎ ﻣﻦ ﲨﺎﻋ ٍﺔ ﺗ‪‬ﺨﺎﻟ ‪‬‬

‫)‪ (1‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(191‬‬
‫ﺡ )ﺍﳊﺮﻛﻲ( ﻻ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻛﻤﺎ ﺑﲔ ﺍﻟﻌﺎﻟِﻢ ﺍ‪‬ﺘﻬِﺪ ﻗﺪﳝﹰﺎ ﻭ)ﺍﻟﺪﺍﻋﻴﺔ!( ﺍﻟﻴﻮﻡ!‬
‫)‪ (2‬ﺃﻋﲏ ﺑﻠﻔﻆ )ﺍﻟﺪﻋﺎﺓ( ﻫﻨﺎ ﺍﻻﺻﻄﻼ ‪‬‬

‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ )) :‬ﺟ‪‬ﻌﻞ ﺍﻟﺬﱢﻟﱠ ﹸﺔ ﻭﺍﻟﺼ‪‬ﻐﺎ ‪‬ﺭ ﻋﻦ ﻣﻦ ﺧﺎﻟﻒ ﺃﻣﺮﻱ ((‬

‫)‪(1‬‬

‫‪.‬‬

‫ﻭﻣﺎ ﻳ‪‬ﻌﻴﺸ‪‬ﻪ ﻛﺜ ‪‬ﲑ ﻣﻦ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻴﺲ ﺍﺑﺘﻼ ًﺀ ﺑ ﹶﻘﺪ‪‬ﺭ ﻣﺎ ﻫﻮ ﻋﻘﻮﺑﺔ ﻣﻦ ﺍﷲ؛ ﻷ ﱠﻥ ﺍﻻﺑﺘﻼ َﺀ‬
‫ﻳﻌﻘﺒ‪‬ﻪ ﺍﻟﻨ‪‬ﺼﺮ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ‪ ،‬ﻓﺄﻳﻦ ﺍﻧﺘﺼﺎ ‪‬ﺭ ﺍﳊ ‪‬ﻖ ﻋﻨﺪ ﻫﺆﻻﺀ‪ ،‬ﻭﻗﺪ ‪‬ﺷﻮ‪‬ﻫﺖ ﺻﻮﺭﺗ‪‬ﻪ ﺑﺴﺒﺒﻬﻢ؟!‬
‫ﻭﻫﺬﻩ ﻧﺘﻴﺠ ﹲﺔ ﺣﺘﻤ‪‬ﻴ ﹲﺔ ﻟﻠﻤﺨﺎﻟﻔﺔ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻠﻴﺴﺖ ﺍﻟﻌﱪﺓ ﰲ ﺗﻜﺜﻴﻒ ﺍﻟﻨﺸﺎﻁ ﻭﺍﻟﺘﻈﺎﻫﺮ ﺑﺎﻟﻐﲑﺓ ﻋﻠﻰ‬
‫ﺐ‬
‫ﱯ  ﺍﻟﺬﻱ ﻗﺎﻝ‪ )) :‬ﻣ‪‬ﻦ ﺭ ِﻏ ‪‬‬
‫ﺍﻟﺪﻳﻦ ﰲ ﻟﻴﻞٍ ﻣﻦ ﻇﻠﻤﺎﺕ ﺍﳌﺨﺎﻟﻔﺎﺕ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻌﱪﺓ ﰲ ﺇﺻﺎﺑﺔ ﻃﺮﻳﻖ ﺍﻟﻨ ‪‬‬
‫)‪(2‬‬
‫ﻋﻦ ‪‬ﺳﻨ‪‬ﺘِﻲ ﻓﻠﻴﺲ ﻣﻨ‪‬ﻲ (( ‪ ،‬ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﲨﻌﺖ ﻫﺬﻩ ﺍﻟﻨﺨﺒﺔ ﺍﻟﻄﻴ‪‬ﺒﺔ ﻣﻦ ﺃﻗﺎﻭﻳﻞ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﳌﻌ‪‬ﺘﺒ‪‬ﺮﻳﻦ؛ ﺣﻔﻈﹰﺎ ﻟﺪِﻳﻦ ﺍﳌﺴﻠﻤﲔ ﻭﺻﻴﺎﻧ ﹰﺔ‬
‫ﻷﻋﺮﺍﺿﻬﻢ‪ ،‬ﻭﺣﻔﺎﻇﹰﺎ ﻋﻠﻰ ﺃﻣﻮﺍﳍﻢ‪ ،‬ﻭﺣﻘﻨﹰﺎ ﻟﺪﻣﺎﺋﻬﻢ‪ ،‬ﻭﺍﷲ ﻣﻦ ﻭﺭﺍﺀ ﺍﻟﻘﺼﺪ ﻭﻫﻮ ﻳﻬﺪﻱ ﺍﻟﺴ‪‬ﺒﻴﻞ‪.‬‬

‫)‪ (1‬ﺭﻭﺍﻩ ﺃﲪﺪ )‪ ،(50/2‬ﻭﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ )‪ ،(322/5‬ﻭﻏﲑﳘﺎ‪ ،‬ﻭﻫﻮ ﺣﺴﻦ‪.‬‬
‫)‪ (2‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ ،(5063‬ﻭﻣﺴﻠﻢ )‪.(1401‬‬

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